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+Bartenura on Mishnah Arakhin
+ברטנורא על משנה ערכין
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+https://www.sefaria.org/texts
+
+Bartenura on Mishnah Arakhin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הכל מעריכין (dedicate the value of a person or of an animal unfit for the altar) – "הכל" /everyone includes a male who is thirteen years and one day old who did not bring forth two [pubic] hairs, that he dedicates the value of a person or of an animal unfit for the altar, or he is a minor one year before he (or she) reaches majority/adulthood [if it can be shown that the child understood the nature of the vow] (which is based upon Numbers 6:2: “If anyone, man or woman כי יפלא/explicitly utters a Nazirite’s vow to set himself apart for the LORD”), and he is called מופלא/uttering a distinct vow because they examine him if he knows how to utter a vow distinctly and to explain in the name of Whom he made the vow, and in the name of whom he dedicated [to the altar]. And even though it is written (Leviticus 27:2): “[Speak to the Israelite people and say to them:] When anyone explicitly vows/"איש כי יפלא נדר בערכך" [to the LORD the equivalent for a human being],” when he is near his period of maturity/adulthood, he is called a man (i.e., an adult) in this matter. And [the word] "הכל"/everyone that also refers to [the individual who is] the subject of the valuation, including someone disfigured/disgraced and/or afflicted with boils, who is not worth anything [financially]. For you might think that I would say that a vow of assessment of a person or animal dedicated to the sanctuary, as it is written (Leviticus 27:2 -see above), he whose person has a value, can vow the value of a person or an animal, but he whose person has no value cannot (see Tractate Arakhin 2a), which comes to tell us that [the word] "הכל"/everyone that refers to those entitled to dedicate, because it is taken for being dedicated, and those being dedicated is necessary [to teach] to include those who are younger than a month old, which can be dedicated [for a sacrifice] even though they are not the subject of valuation.
+מעריכין – if a person said about someone, “I vow the value of so-and-so,” he gives the value of that individual according to his years as it is determined in the [Torah] portion of valuations, as the vow of value is regulated by the condition of the person whose value is vowed.
+ונערכין – if another person said about him, “the value of this individual is upon me” or he said himself, “I vow my own value,” (see Talmud Arakhin 7b).
+נודרין – if he said: “the monetary value of so-and-so is upon me,” he must give according to what is appropriate to be sold in the marketplace.
+ונידרין – another person said regarding him: “the monetary value of so-and-so is upon me,” or he himself said: “the monetary value is upon me.”
+כהנים ולוים – it was necessary for him (i.e., the teacher of this Mishnah) to teach us that they (Kohanim and Levites) are valuated, for you might think that I would say, since it is written (Leviticus 27:8): “[But if one cannot afford the equivalent,] he shall be presented before the priest, and the priest shall assess him,” an Israelite comes before a Kohen but not a Kohen before a Kohen, therefore, a Kohen is not [personally involved] in valuation, for if he is poor, we do not call upon him: “he shall be presented before the priest,” it comes to tell us that Kohanim are included in the laws of Arakhin/valuation, and since it teaches Kohanim [in the Mishnah], it also teaches Levites and Israelites [in the Mishnah].
+נשים ועבדים – that the woman pays when she becomes a widow or when she becomes a widow or when she becomes a divorcee, whereas the slave [pays] when he is freed.
+טומטום ואנדרוגינוס נודרים ונידרים – for behold they have monetary value.
+ומעריכין –(pledge the valuation/dedicate the value of a person or an animal unfit for the altar) – of others, if they said, “the valuation of so-and-so is upon me,” they give the valuation of that individual.
+אבל לא נערכין – if he said: “my value is upon me,” or another person said about them: “the value of so-and-so is upon me” (regarding someone who is of doubtful sexual traits or exhibits traits of both sexes), he did not say anything, for a male and a female are mentioned In the [Torah] portion of Arakhin/valuation, until he will be a real male or [she] a real female.
+פחות מבן חודש נידר – if [another] person said: “his monetary value is upon me,” because he is worth something fiscally.
+אבל לא נערך – for the word ערך/valuation is not mentioned in this [Torah] portion other than with something from one month old and beyond.
+
+Mishnah 2
+
+הנכרי ר' מאיר אומר נערך – two Biblical verses are written in the [Torah] portion of Arakhin/valuation – one is an amplification and the other is a restriction. The words "בני ישראל" /Israelites (see Leviticus 27:2), excludes heathen. [The words] "איש כי יפלא"/When anyone explicitly vows, amplifies/expands upon "כל איש"/every person, and even a heathen [is included] by implication. Rabbi Meir holds that a heathen is subject to the pledge of Valuation [by others] but does not pledge the Valuation [of others], for we found that Scripture amplified those who are subject to the pledge of Valuation by others more than pledging the Valuation of others, for a deaf-mute, imbecile and a minor are subject to the pledge of Valuation by others, but they do not pledge the Valuation of others, therefore, it is sufficient that the restriction is for those who pledge the Valuation of others and the amplification is for those subject to the pledge of Valuation by others.
+ר' יהודה אומר נכרי מעריך ואינו נערך – for we have found that a person who is of doubtful sexual traits and a person who exhibits elements of both sexes pledge the Valuation [of others] but are not subject to the pledge of Valuation by others. And the Halakha is according to Rabbi Yehuda. Therefore, a heathen who said: “the value of this Israelite person is upon me is liable to give according to the years of the determined value in the [Torah] portion [of Arakhin]. But an Israelite who said: “the value of this particular heathen is upon me,” or a heathen who said, “my value is upon me,” did not say anything.
+
+Mishnah 3
+
+הגוסס – is not subject to the vow [of payment of their worth to another], for he stands to be dead.
+ולא נערך – as it is written (Leviticus 27:8): “he shall be presented…and [the priest] shall assess him,” but this one (i.e., the person at the point of death) is presentable nor assessable.
+והיוצא ליהרג – that the proceedings [of his trial] are finished (i.e., the sentence has been pronounced) in an Israelite court. But if he goes to be killed at the hands of the [heathen] kingdom, it does not matter whether it is a kingdom of Israelites or a kingdom of heathens, everyone holds that he pledges the Valuation [of others] and he is subject to the Valuation [by others].
+לא נידר – that he is not worth anything [monetarily].
+ולא נערך – as it is written (Leviticus 27:29): “No human being who has been proscribed can be ransomed; [he shall be put to death].”But Rabbi Haninah ben Akaviah who stated that he is subject to the Valuation [of others], maintains this Biblical verse (Leviticus 27:29): “No human being who has been proscribed” for a different exposition.
+ר' יוסי אומר כו' – Rabbi Yossi and the first Tanna/teacher do not disagree regarding a person who takes a vow and makes an assessment and who sanctifies. But they disagree if it caused damaged. The first Tanna/teacher holds, if it caused damage, it is exempt from payment/indemnity. For even if the one who causes damage is liable for indemnity/payment from the Torah, a loan that is written about in the Torah is not equivalent to something written in a document, but it is an oral loan. And an oral loan does not collect from the heirs. But Rabbi Yossi holds, that the loan that is written in the Torah is equivalent to a loan written in a document and he collects from the heirs. But the Halakha is according to the first Tanna/teacher. But after they have established that an oral loan collects from the heir, the Jewish court collects his money and they pay for what he has damaged.
+
+Mishnah 4
+
+אין ממתינין לה עד שתלד – for you might have thought that offspring, the monies belong to the husband, as it is written (Exodus 21:22): “the one responsible shall be fined according to the woman’s husband may exact from him.” But we don’t cause him to lose, as it comes to teach us as it is written (Deuteronomy 22:22): “both of them – the man and the woman with whom he lay – shall die,” also including the offspring.
+ישבה על המשבר – it is the place of sitting for the woman in labor is called משבר/the travailing stool.
+ממתינין לה עד שתלד – for since it (i.e., the fetus) is uprooted/removed to depart, it is another body and is not like the body of the mother.
+נהנין בשערה – it is not an actual hair that is stated, but rather a wig that she had from the hair of another woman tied to her hair. And especially when she said [to them]: “Give it to my daughter or to so-and-so (i.e., another woman), for since she said, “Give it,” she revealed her intention that it is not appropriate for her that it would be like her body to prohibit it, and when it is taken from a living person it is similar. But for another matter, it is prohibited, for the strangeness of the dead is prohibited to derive benefit from it.
+בהמה שנהרגה אסורה בהנאה – even its hair.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אין בערכין פחות מסלע (there is no [amount of money] in Valuations less than a Sela)- even if a poor person who made a valuation (i.e., dedicated the value of a person or of an animal unfit for the altar) and he doesn’t have the means/he cannot afford, he is not judged for less than a Sela, as it is written (Leviticus 27:25): “All assessments shall be by the sanctuary weight, [the shekel being twenty gerahs],” all the valuations that you dedicate shall not be less than a shekel.
+ולא יותר על חמשים – that this is the largest of the valuations that are written in the [Torah] portion [of Arakhin].
+נתן סלע והעשיר – someone twenty-years old whose valuation is fifty [Sela] but he was poor and gave a Selah for his valuation, for a poor person is judged by his financial means, and if he became rich, he is exempt.
+פחות מסלע – he gave less than a Sela.
+והעשיר he gives fifty [Sela]. For the first giving did not fulfill his obligation of his valuation, and his valuation was still upon him [to fulfill].
+היה בידיו חמש סלעים – a poor person twenty-years of age who valuated himself, and he had five Selas.
+רבי מאיר אומר אינו נותן אלא אחת – for Rabbi Meir held that he should give all of the fifty [Sela] that is upon him or he doesn’t give anything but a Shekel.
+וחכמים אומרים נותן כל מהש שבידו – for the Biblical verse as it is written (Leviticus 27:25): “All assessments shall be made by the sanctuary weight,” to the least of the valuations he comes, for even if he is the poorest of the poor, he doesn’t give less. However, where he has more, he gives, as it is written (Leviticus 27:8): “according to what [the vower] can afford.” And the Halakha is according to the Sages.
+אין פתח בטועה פחות משבעה (there is no [re] opening for a woman who misses count [of her period] less than seven days) – since it (i.e., our Mishnah) speaks that there is nothing less in valuation and nothing more, it also teaches in the Mishnah for all things that have no less and no more.
+פתח – the beginning of menstruant women/Niddot. That the law of the menstruant woman is from the Torah, if she began and saw it (i.e., menstrual blood) today, she counts six [days] and that day. If she saw it (i.e., menstrual blood) two days, she counts five [days] and those [two days]. If she saw it (i.e., menstrual blood) three [days], she counts four [days] and those [three days]. [And even] if she saw it (i.e., menstrual blood] all seven [days] and it stopped by the evening, she immerses [in a Mikveh] and she has conjugal relations. But from the seventh day and further they are the days of protracted menstruation/vaginal bleeding/Y’mei Zivah [which are] eleven days, for if she saw it (i.e., menstrual blood) on them one day or two days, she observes a day for day [without blood flow before she immerses in the ritual bath to regain ritual purity], and if she saw it (i.e., vaginal bleeding) for three consecutive days, she is a woman who experienced a flow of menstrual-type blood that requires seven clean days and a sacrificial offering. But if the days of her seeing a flow of menstrual-type blood over a month or [even] a year, she does not return to the beginning of the menstruant women until she sits seven clean days. But when she has sat seven clean [days] and saw it, that is the beginning of her menstrual period and she counts six [days] and it (i.e., that day), and returns to her matters as everything has been explained. But if she did not see on those eleven days three consecutive days [of menstrual-type blood], she is not a Zavah/a woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding. But if she sees it (i.e., menstrual blood) after them, whether she sees it whether adjacent to or whether she has been distanced from it, it is the beginning of the menstrual cycle of a menstruant woman. Even if she sees it (i.e., blood) for three consecutive [days], she does not count other than four [days] and those [three days], for the days of Zivah/days of protracted vaginal bleeding are not other than those eleven days that are between the end of this menstrual period to the beginning of the next menstrual cycle.
+אין פתח בטועה פחות משבעה – an [errant] woman [who misses count] [that she saw it (i.e., blood)] today and does not know if it she is standing in the days of her menstrual period or , or in those eleven days of the days of vaginal blood flow, she does not return to the opening of her menstrual cycle with less than seven clean days and not more than seventeen clean [days]. How so? If she was errant when she said one day: “I saw ritual impurity today,” and she doesn’t know if it is the period of her menstrual cycle and she needs to count six [days] and it (i.e., that day), [or] if in those eleven days, and she doesn’t need to observe a day for a day (i.e., wait until only one day has passed, a day for a day, without blood flow before she immerses herself in a ritual bath to regain ritual purity), if is less than seventeen, that if she didn’t see it (i.e., blood) until after the seventh day other than this day, she returns to the opening of her menstrual cycle. For if this day that she first saw it (i.e., blood) were the days of vaginal flow, because he eleven days were finished, the days of vaginal flow were completed and her observation of it (i.e., blood) was distanced that she did not see it until after seventeen days, and it is the beginning of her menstrual period. But even if she would say that this day is the beginning of her menstrual period, nevertheless, she left from the days of her vaginal flow at the end of seventeen days except for this day. But if she saw it (i.e., blood) on the seventeenth day, she did not leave from doubt if this is the day of her menstrual period or the day of her vaginal flow, for one could say that perhaps this day that she saw it (i.e., blood) first were the days of her menstrual period, and the seventeenth day that she saw it (i.e., blood) was the end of the eleven days between one menstrual period to another menstrual period, or perhaps the first day of the days of vaginal flow, and when the eleven days are completed, she has left from the days of flux , and the seventh day on which she saw it was the beginning of her menstrual period. And all the more so, if she saw it (i.e., blood) prior to the seventeenth day, that she did not depart from doubt. And all the while that she is in this doubt, she is disgraced, for always we will be strict upon her [status] from doubt. For when she sees it (i.e., blood) one day, it will be said that it is the beginning of her menstrual period and requires six [days] and it. And if she sees it (i.e., blood) on three consecutive days, it will be said that they are the days of vaginal flow and that she requires seven clean [days] and a sacrificial offering, but after seventeen days, one cannot be stringent, for it is certainly the beginning of her menstrual period and even if she should see [blood] on three consecutive days, she should count four [days] and those [three] and she immerses in a ritual bath and is ritually pure.
+אין בנגעים פחות משבוע אחד – for there are in the plagues that afflict a human that are made evident for one week if to [declare] ritually pure or to declare a person a leper.
+ולא יותר על שלשה שבועות – the plagues that afflict houses, as is taught in a Baraita in Torat Kohanim (i.e., the Sifra – also see Tractate Negaim, Chapter 3, Mishnah 8): from where do we know that if he stood unaltered during the first week, and during the second week, that he tears out [the leprous stone] and scrape [the wall] and plaster and he gives him the third week, as the inference teaches us (Leviticus 14:44,48): “The priest shall come to examine….if however, the priest comes [and sees that the plague has not spread in the house after the house was replastered].”
+
+Mishnah 2
+
+אין פוחתין מארבעה חדשים מעוברות – of thirty days for the year. For we don’t make more than eight months as defective/deficient (i.e., that they have only 29 days). But eight deficient ones we make [in the calendar].
+ולא נראה יותר על שמונה – meaning to say, and it doesn’t appear to the Sages to complement a month by assigning to it an additional day for more than eight months. For the “renewal” of the moon (i.e., the time that the moon takes to go around the planet earth between each beginning of the moon’s first quarter) is twenty-nine and one-half days and two-thirds of an hour and seventy-three parts (i.e., 793/1080 parts). For every two months has fifty-nine days, one month from twenty-nine days and one month from thirty days. The month of twenty-nine [days] is defective/deficient, and the month of thirty [days] is called full or “pregnant.” And according to law, it was that all of the months of the year, one would be “full,” and the other would be “deficient,” but because of the difference of the two-thirds by an hour and seventy-three parts, that there are in each and every month, sometimes, it is necessary to make eight months from the year as full and four deficient, and sometimes eight months are deficient and four are full/complete.
+אין פחות משנים – to the second day of their being baked.
+ולא יותר על שלשה – and on the third day of their being baked, they are consumed, but not beyond that. How so? If the Festival of Atzeret/Shavuot occurs on Sunday, they are baked on Friday, for their baking does not supersede neither the Sabbath nor the Festival, and they are consumed after they are waved, that is, on the third day. But when Atzeret/Shavuot occurs on the rest of the days of the week, they are baked on the eve of the Festival and consumed on the Festival which is the second [day] from their being baked.
+לחם פנים נאכל אין פחות מתשעה – which is baked on the Eve of the Sabbath (i.e., Friday) and eaten on the next Sabbath which is nine days from their being baked. If the two Festival days of Rosh Hashanah occur on Thursday and Friday of that week, they bake the shewbread on the Wednesday of that week, and arrange it on the table on Shabbat, but it is eaten on the second Shabbat which is the eleventh day from their having been baked.
+ולא יותר על שנים עשר – How so? If a male child is born at twilight of the Eve of the Sabbath (i.e., late afternoon on Friday just prior to the onset of the Sabbath), he is not circumcised on the Sabbath (of the next week), for perhaps it might be the ninth day (instead of the eighth day). For the twilight period is doubtfully day and doubtfully night. But if it is day, it would mean that the Sabbath is the ninth day, but circumcision that is not at its appropriate time does not supersede either the Sabbath or the Festival Dy. But if the two Festival Days of Rosh Hashanah occurred after that Sabbath, he is not circumcised until Tuesday, which is twelve days from his birth.
+
+Mishnah 3
+
+אין פוחתין מעשרים ואחת תקיעות במקדש (see parallel Mishnah with this information in Tractate Sukkah, Chapter 5, Mishnah 5) - in the Tractate Sukkah, Chapter “HeKhalil”/The Flute [53b] they are explained. But it is taught in the Mishnah: “But they do not sound more than forty-eight,” not exactly, for sometimes, they add up until seventy-five blasts of the Shofar when the eve of Passover falls/occurs on Shabbat, and because it is not all that frequent, it is not considered.
+אין פוחתין משני נבלים – for two Levites [when they sing over the sacrifice].
+ולא מוסיפין על ששה – but the reason is not given.
+חלילין – a kind of musical instrument whose sound can be heard from afar, TZALAMILISH in the foreign tongue and MIZMORI in Arabic.
+ולא מוסיפין על שנים עשר – corresponding to the twelve days in the year when the flute strikes them (figuratively – it means, “plays”) before the Altar. But the language of "מכה"/strikes – is a play on the word חליל/flute which is made with holes and one strikes the holes with one’s finger to make a pleasing sound.
+בשחיטת הפסח – on the fourteenth day of Nisan when they would recite the Hallel (i.e., Psalms 113-118) at the time of the slaughter of the Passover [offering], as is stated in the chapter, “The Daily Offering is slaughtered” (Chapter 5 of Tractate Pesahim) [84b].
+אבוב (brass flute) – the thin reed that is at the head/top of the flute, and in the Gemara (Tractate Arakhin 10b) it proves that the flute itself is called an אבוב /thin reed.
+שקולו ערב (its sound is sweet) – when it is of a reed, more so than that of copper/bronze. And specifically a flute that one strikes before the Altar on a sacrifice that supersedes the Sabbath, and all the more so, the Festival. But the flute of the ceremony of the drawing of water did not supersede neither the Sabbath nor the Festival, as is proven in [Tractate] Sukkah in the chapter "החליל"/The Flute (see Tractate Sukkah, Chapter 5, Mishnah 1/50a).
+לא היה מחליק אלא באבוב יחידי (none but flute solo was used for closing a tune, because it makes a pleasant finale – see Talmud Arakhin 10a) – when he would reach the conclusion of the tune, one of the flutes would lengthen his playing after the others had completed, and this is a pleasant closing more than if both of them would conclude as one (see Talmud Arakhin 10b). And חילוק/closing a tune softly is the conclusion of producing the sound of a melody/tune, and at the time of the offering [of the sacrifice] there was this song, and the Levites would sing with their mouth the Hallel (Psalms 113-118) in those twelve days, and the flutes would be playing. But on the rest of the days, they would praise [God] with cymbals and harps. But the song that the Levites would recite in the Temple on the first day [of the week] (Psalm 24): The earth is the LORD’s and its fullness,” and all of the Psalm, on the second day [of the week] (Psalm 48): “Great is the LORD and highly to be praised,” and similarly all of them (see also Tractate Tamid, Chapter 7, Mishnah 4).
+
+Mishnah 4
+
+ועבדי כהנים היו – those who would play the flute, for Rabbi Meir felt that they do not promote one from the Dukhan (i.e., the platform upon which the Levites stood during the singing of Psalms) to noble families (i.e., free from any taint of illegitimacy) and not to the enjoyment of tithes (i.e., if they are Levites they are not only privileged to marry into Israel’s noble families, but also, a more practical benefit, to obtain the tithe which a member of that tribe is entitled to receive from the average Jew). Therefore, it is does not matter to us if they were slaves.
+בית הפגרים בית צפריא – names of noble families.
+ומאמאום – name of a place.
+ומשיאין לכהונה – Kohanim would marry their daughters, that were from noble families of Israel. But Rabbi Yossi held that they promote one from the platform to noble families, therefore, if they were not noble families, he would not let them continue to play on the Dukhan.
+רבי חנניא בן אנטינוס אומר לוים היו – Rabbi Hananiah ben Antigonos holds that they promote one from the platform to the enjoyment of tithes, therefore, they were Levites. But they don’t dispute other than regarding those who play the musical instruments, but regarding singing by mouth, everyone agrees that only the Levites sing songs by mouth over the offering of sacrifices, as it is written (Deuteronomy 18:7): “He may serve in the name of the LORD his God [like all his fellow Levites who are there in attendance before the LORD],” what is service which is in the name of the LORD? He would say, this is the song. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 5
+
+אין פוחתין מששה טלאים המבוקרים (there are no less than six inspected lambs) – this Tanna/teacher holds that lambs of the daily burnt-offering require examination from blemish four days prior to their slaughter, similar to the Passover offering of Egypt, that was taken from the tenth [of Nisan] and its slaughter was on the fourteenth, for we derive (Numbers 28:2): "מועדו"/”at stated times,” that is stated in the daily offerings: “Be punctilious in presenting to Me at stated times [the offerings of food due Me],” from [the word] "מועדו"/at its set time, that is stated (Numbers 9:2): “[Let the Israelite people offer] the Passover sacrifice at its set time.” Therefore, prior to the day of inauguration [as a common priest] is four days of examination of eight lambs and we place them in the chamber of lambs, and on the day of inauguration, we take two for daily burnt-offerings and here remains there six inspected lambs, and after that, prior to the night, we examine two and place them there. And because that those are not yet at the time of the taking up of the two, they are not considered. And always, we take two and give two, an those two that we give, we take them on the fifth day of their being given.
+כדי לשת ושני ימים טובים של ראש השנה – he took a general sign, for just as that if Shabbat and two Festival days of Rosh Hashanah fall together I was necessary to advance and to examine this lamb for Shabbat on the Eve of the Sabbath, for he was not able prior to that day to go and to request a lamb and to examine it, for that is taking four days prior to slaughter, here also we always require four days prior to slaughter.
+ומוסיפין עד לעולם – if they wanted to add examined lambs in the chamber of the lambs, they add according to as they will want.
+משתי חצוצרות – when they sounds the trumpets, there are no less than two.
+ומוסיפין עד לעולם – But in the Gemara (Tractate Arakhin 13b – quoting Rav Zabdi in the name of Rav Huna) until one-hundred and twenty, as it states (II Chronicles 5:12): “and with them were one-hundred and twenty priests who blew the trumpets.”
+והצלצל לבד – one cymbal was there and no more. For it states in Scripture (First Chronicles 16:5): “And Asaph sounding the cymbals” (note: the Hebrew in the verse is slightly different – ואסף במצלתים להשמיע in the Bartenura – than what is found in the Bible: ואסף במצלתים משמיע ). But even though the word מצלתים is written in a plural form, because they are two wide pieces of metal that strike each other, but however, it is one occupation/trade that he is performing (i.e., playing the cymbals, with one set of utensils), for one of them does not work without its partner, and one person plays them.
+
+Mishnah 6
+
+אין פוחתין משנים עשר לוים – nine [Levites] for the nine lutes/citherns and two [Levites] for the two lyres and one for the cymbals.
+דוכן – a kind of balcony/portico that the Levites stand upon it.
+אין קטן נכנס – no minor Levite enters into the Temple courtyard for any Divine service, as for example, to sweep the Temple courtyard or to close the doors.
+אלא בשעה שהלוים עומדים – on the Dukhan in song or the minor Levites enter to sing with them.
+ולא היו – those minors sing with a lyre and lute/cithern, but only by mouth.
+כדי ליתן תבל – to give spices to the chanting of the Levites, because the voice of the children is thin and clear and spices up the voice of the adults.
+לא עולין – those minors. למנין – of the twelve Levites that are need for the Dukhan.
+ואין עולין – on the balcony/portico that is prepared for the Dukhan. But rather they stand on the ground.
+וצוערי הלוים היו נקראים – that they cause pain to the adult Levites, for they are not able to make fragrant and to sweeten their voices like they can.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+יש בערכין להקל ולהחמיר וכו' – all of them are explained further on in our chapter.
+את הנאה שבישראל – even if he is worth one-hundred Maneh, he does not give other than fifty Selah, and that is rule leniently. And to rule stringently, that a person pledges the valuation of the ugliest among the Israelites, even that he is not worth anything other than five Selah. He gives fifty Selah if the person being valuated is between the ages of twenty and sixty.
+
+Mishnah 2
+
+בחולת המחוז – around the city. That which is not all that praiseworthy because of the treading of the feet.
+חולות – surrounding [of a town] (Jastrow defines this as the “sand-plain of the Mahoz (district of Semaria). Like (Tractate Kilayim, Chapter 4, Mishnah 2): “the outer space of the vineyard”/מחול הכרם.
+מחוז – a city. Another explanation of מחוז – name of a place where its fields are not important.
+פרדסאות (pleasure gardens) – a place where there are a lot of gardens planted.
+סבסטי – name of a place. And the trees there are very exalted.
+
+בית זרע חומר שעורים בחמשים שקל כסף (see Leviticus 27:16: “[If anyone consecrates to the LORD any land that he holds,] its assessment shall be in accordance with its seed requirement: fifty shekels of silver to a HOMER of barley seed.”) If it is the beginning of the Jubilee cycle. But if not, he deducts from the years that have passed a Selah and a Pundiyon (i.e. 16 Perutah or 2 Issar) per year. [For every part of a field that suffices for] the vowing of a HOMER of barley, a place that is appropriate for sowing a KOR, that is thirty SEAH of barley, and it is larger than the place of sowing a KOR of wheat. But the person who dedicates the field of possession that is filled with trees, when he redeems them , he deems the trees at their worth, and then returns and redeems the land, its assessment shall be in accordance with its seed requirement: fifty shekels of silver to a HOMER of barley seed.
+ובשדה מקנה נותן את שויו – for in a field which he has bought, it is written (Leviticus 27:23): “The priest shall compute for him the proportionate assessment [up to the jubilee year, and he shall pay the assessment as of that day,” but the proportionate assessment is not other than the number of coins, which are according to what it is worth, and similar, it (i.e., the Torah) states (Numbers 31:28): “You shall exact a levy [for the LORD: in the case of the warriors who engaged in the campaign, one item in five hundred, of persons, oxen, asses, and sheep].”
+אחד שדה אחוזה ואחד שדה מקנה – for it is stated [in the Torah] regarding the ancestral field/field of possession (Leviticus 27:18): “the priest shall compute,” and regarding the acquired field it is stated (Leviticus 27:23): “the priest shall compute for him [the proportionate assessment up to the jubilee year],” just as regarding an ancestral field it is a fixed amount, so also, it is a fixed amount for an acquired field, “which is fifty shekels of silver [for every part of a field that suffices for] the sowing of a HOMER of barley” (see Leviticus 27:16 -and Tractate Arakhin, Chapter 7, Mishnah 1).
+ובשדה מקנה אינו נותן חומש – that regarding an acquired field, it is written (Leviticus 27:23): “[the priest shall compute for him] the proportionate assessment [up to the jubilee year],” Scripture makes an analogy to valuation/Arakhin, just as regarding valuation, one does not include an added fifth, even with regard to an acquired field, one does not add a fifth. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 3
+
+המית בן חורין נותן את שוויו – as it is written (Exodus 21:30): “If ransom is laid upon him, he must pay whatever is laid upon him to redeem his life,” the fee for the one who suffered damage.
+חבל בזה ובזה – whether on a slave or a free person, and he did not kill him, he pays full damages.
+
+Mishnah 4
+
+פגם – they estimate how much a person wants to give whether for a virgin maid-servant or a maid-servant who has already had sexual relations to marry her off to his male servant that he has gratification/satisfaction from.
+לפי המבייש ומהתבייש – a disgraced person who is bashful, and the one upon whom the indignity is inflicted, according to the importance of his embarrassment (see also Tractate Ketubot, Chapter 3, Mishnah 7).
+
+Mishnah 5
+
+נמצא האומר בפיו יתר מן העושה מעשה – the person who says: “I did not find her to be a virgin” gives/pays [a fine of] one-hundred [shekel] and he rapist [and seducer] who reveals her virginity through an action gives fifty [shekel].
+גזר דין – to not enter into the Land [of Israel].
+זה עשר פעמים – this is written regarding the Spies (Numbers 14:22), that implies that their legal sentence was sealed on this (i.e., the evil report that they shared about the Promised Land when they returned from their forty-day spy mission).
+
+Chapter 4
+
+
+
+Mishnah 1
+
+השג יד-בנודר (the law regulating the payment of certain vows according to one’s means – Leviticus 27:8) -the teaching of the law regulating the payment of certain vows according to one’s means, that the poor person is judged in Valuation according to his means/wealth, for we follow after the person making the vow, and not after the person about whom the vow is taken, as will be explained further on (see Mishnah 4 of this chapter) and as we learned in Tractate Arakhin, Chapter 2, Mishnah 1, the valuation is no less than a Sela).
+והשנים בנידר – a young child that made a valuation of the value of an old person gives the valuation of the old person, and we don’t follow after the years of the person who is making the vow. And the Tanna/teacher who calls the one dedicating the value of the person [or of an animal unfit for the altar] the one making a vow, as he took the language of Scripture, as it is written (Leviticus 27:8): “and the priest shall assess hm according to what the vower can afford.” And since it (i.e., the Mishnah) stated, “[the estimate of] ability to pay [is made in accordance with the status of] the one who vows, it (i.e., the Mishnah) also stated, [the estimate of the] the years [of age is made in accord with the status of] the one [whose Valuation] is vowed.
+והערכים בנערך (the vows of value are regulated by the condition of the person whose value is vowed) - the determination of the valuation of a male and a female, we follow after that of the one who is the subject of Valuation, as it will be explained further on (see Mishnah 4 of this chapter).
+והערך בזמן הערך – as it is explained further on (Mishnah 2), for if he made a valuation of himself when he was less than twenty-years of age, which is the valuation of a minor, and prior to his giving it, he was twenty-years of age, he does not give other than at the time of the valuation.
+
+Mishnah 2
+
+אומר אני אף בערכין כן – if it happens by chance, even with Valuations is similar to sacrifices, then it is like sacrifices, But it was stated [in this Mishnah] that Valuations are not like Sacrifices, because they are not similar one with the other, and for what reason does a poor person who dedicated the value of a rich person, gives the value of a poor person because of the law regarding the payment of certain vows according to one’s [own] means, because the rich person is not liable for anything, and not the monetary value of the Metzorah/leper. But this [individual] who spoke regarding the rich person, did not intend other than according to the measurement of the years of the rich individual which are less or more than his own years. Therefore, he is judged according to his own means/wealth, but the rich person who said: “My value is upon me,” that he is liable for a complete/full value, similar to the [wealthy] leper and the poor person heard it and said, “What that person that this upon me,” he gives the value of a rich person. This is the reading.
+היה עני והעשיר או עשיר והעני משלם ערך עשיר – if he was poor and became rich prior to giving [the valuation money], he pays the value of a rich person, for the All-Merciful one said (Leviticus 27:8): “according to what the vower can afford,” for it is in regard to one’s wealth/means. Rich and the poor [alike] also according to one’s means of the person who vows, is written (see the verse mentioned above), for he had the means at the time that he made the vow.
+רבי יהודה אומר אפילו עני והעשיר וחזר והעני נותן ערך עשיר – as it is written (Leviticus 27:8): “But if one cannot afford the equivalent,” until it will be that he must have remained in his impoverished condition from the beginning to the end of the proceedings (see Talmud Arakhin 17b). But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+אפילו אביו מת – at the time when this person is obligated for a sacrifice, his father is on his deathbed and about to die, and he (i.e., the father) died and he inherited from him ten-thousand before he brought his sacrifice, he does not bring anything other than the sacrifice of an impoverished person, just as he was at the time that he became obligated for a sacrifice.
+ספינתו בים – not that his ship was lade from his business-dealings with ten-thousand, for if so, he is rich. But rather, that his ship was rented out to others with ten-thousand as payment, and he lacks anything in his hand other than that ship. But because of the payment, he is not rich, for the rent is not completely paid other than at the end, and it is found that now he is a poor person. But, because of the ship itself, he is a poor person, for this Tanna/teacher [of the Mishnah] holds like one who says further on (see Talmud Arakhin 17b-18a) that if the person making the Valuation was a donkey-driver, the Kohen gives him his donkey and he doesn’t give it to be dedicated to the Temple, but if he was a farmer, he leaves for him the yoke/pair of working animals tied to the yoke which is his income. And so too, he leaves him his ship.
+
+Mishnah 4
+
+ילד – (who pledged the valuation of an elder) from age twenty until age sixty, for his value is fifty Shekel.
+נותן כזמן הערך – as it is written (Leviticus 27:17): “[If he consecrates his land as of the jubilee year,] its assessment stands,” he does not give other than according to the time of the valuation.
+יום שלשים כלמטה – if he stated that the valuation of so-and-so a minor child is upon me, and that minor was on that day was thirty [days old], it is like it is below that, and he did not say anything, for there is no valuation for less than a month [old], and thus it is written (Leviticus 27:6): “If the age is from one month [to five years, the equivalent for a male is five shekels of silver, and the equivalent for a female is three shekels of silver].”
+מבן ששים שנה ומעלה – implying that the sixtieth year was completed, and then he is judged like someone sixty [years old], but in the sixtieth year, he is judged as a child.
+הן אם עשינו – in astonishment. Meaning to say, and if this the case, if we made the sixtieth [year] like it is lower than this to be stringent for a valuation of an adult one should lessen from athe age of sixty for fifty Sela, but for someone older than age sixty, it is not other than fifteen [Sela].
+כלמטה ממנה להקל – that the valuation is more for someone who is twenty years old, an adult who is a less than twenty years, old, and similarly, with someone who is five [years old]. As it is written in Biblical verses.
+רבי אליעזר אומר (the foregoing applies so long as they are a month and a day more than the years [which are prescribed]) - Always the fifth year and the twentieth year and the sixtieth year are like less than that age. That we derive from an analogy comparing from the usage of the word "למעלה" and "למעלה". It is stated here (Leviticus 27:7): “If the age is sixty years or over/מבן-ששים שנה ומעלה, [the equivalent is fifteen shekels in the case of a male and ten shekels for a female],” and it is stated (Numbers 18:16): “Take as their redemption price from the age of one month up/ופדויו מבן חודש ומעלה [the money equivalent of five shekels by the sanctuary weight which is twenty gerahs],” just as there it is it is one month and one day, for a firstling is not redeemed any younger than from one month and one day, so even here, until he adds on to the sixty months and one day. And the fifth year and the twentieth year we derive from an analogy – שנה שנה /a year, a year (see the Mishnah), from the sixtieth year, as the first Tanna/teacher derives above, but the Halakha is not according to Rabbi Eliezer.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+האומר משקלי עלי כו', אם כסף כסף – if he specified silver, he gives his weight in silver, but if he specified gold, he gives his weight in gold. But surely it comes to tell us that if he didn’t specify, but rather stated merely, “my weight is upon me,” he exempted himself from anything, as long as there will be a thing that is similar to it that is ordinarily weighed in that place. And even pitch/tar and even onions and the people of the place are accustomed to sell them by weight, and one of the people of that place said merely: “my weight is incumbent on me [as a pledge to the Temple]” but did not specify, he gives his weight in pitch/tar or in onions and is further exempt.
+ומעשה באמה של ירמטיה – It explains in the Gemara (Tractate Arakhin 19a) that our Mishnah is deficient and should be read as follows, and if he is a prominent person, even though he has not expressly stated, we estimate in accordance with his honor, and it happened with the mother of the Yirmatia, a woman whose name was such, that said, “I vow the weight of my daughter,” and she went up to Jerusalem and weighed her, and then she paid her weight in gold, because she was estimated in wealth.
+משקל ידי עלי – how does he weigh his hand, for if he wants he makes it heavy and if he wants, he makes it lighter?
+ומכניסה עד מרפקו (pokes his hand in up to his elbow) – KUDO in the foreign tongue, because in vows one follows the language of human beings and at tht time, they would call the hand from the arm to the elbow, and when one places one’s hand into the jar filled with water, the water that is in the jar will spill out according to the place of the hand that one entered into it until the elbow (i.e., the water is displaced), and he goes back and places the flesh, sinews and bones of a donkey, for the weight of the flesh of a donkey is like the weight of the flesh of a human being, and there will be in that flesh sinews and bones according what is in the hand [of a human being] for the weight of the bones and sinews is not equivalent to the weight of the flesh, and he places into it until it returns and is filled up like it was, for now there is volume like the measurement of his hand, and he weighs the flesh and these sinews and this is the weight of his hand.
+היאך אפשר לכוין בשר כנגד בשר – for perhaps here is in the flesh of a donkey that place that he places into the jar more sinews and bones from what is in the hand [of a human being] or less, and it is found that the weight is not equivalent. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 2
+
+וכמה הוא שוה בלא יד – it explains in the Gemara (Tractate Arakhin 19b – see Rashi, s.v. אומד של נזקין), that we don’t valuate/estimate how beautiful when his hand is cut off and how much he would be worth when his hands are whole. For a person whose hand was cut off, when they come to valuate him how much he would be worth at first, they don’t valuate him other than cheaply, because we view him as despised, for this person who says: “the price of my hand is incumbent upon me,” his hand was not cut off. Therefore, it (i.e., the Gemara) explains how much he is worth without a hand, as for example, if his master sold all of him except for his hand, for his one hands is recorded/levied to his first master and we estimate how much he is worth when his master sells all of him and does not leave anything of him to himself. And how much less he is worth if his master left his one hand without selling it, for now he is not despised. And such he gives to the sanctity of the Temple.
+זה חומר בנדרם מבערכין – for whereas, if he said in valuation , that the value of my hand and/or my foot is upon me, he did not say anything, unless he said it with regard to which life depends.
+ערכי עלי ומת יתנו היורשים – the value of something that is determined/clearly defined. But specifically when he stood in judgment prior to his death, because he is not liable for a valuation until after he stands before the Kohen, as it is written (Leviticus 27:8): “he shall be pesented before the priest.” But my price is incumbent upon me, which is not other than what the Jewish court will estimate him, and behold he doesn’t come to that for he has died, even though he stood in judgment, he is lacking an approximate assessment, and the heirs do not pay it.
+נותן ערך כולו – for it is written (Leviticus 27:2): “the equivalent for human being.”
+זה הכלל – to include the rest of the limbs on which life depends.
+
+Mishnah 3
+
+חציי עלי – it would be like the valuation of my head and the valuation of my liver, for it is something upon which his life depends upon.
+דמי חציי עלי נותן דמי כולו – as it is written (Leviticus 27:2): “explicitly vows [to the LORD] the equivalent for a human being,” an analogy is made between a vow and a valuation, just as regarding a valuation, if he said: “the valuation of half of me is incumbent on me,” he pays the whole of his valuation, so also that of a vow if he said: “the price of half of me is incumbent on me,” he pays the whole of his price.
+זה הכלל – to include all of he limbs upon which his life depends, for if he said: “half of the price of that limb is upon me, as for example, that he said: “half of he price of my heart is upon me,” or the price of half of my liver is upon me, he gives the price of all of it.
+
+Mishnah 4
+
+מת הנודר והנידר יתנו היורשים – and he that stood in judgement before he died, as was explained above, but the ending clause is necessary: “The price of so-and-so is incumbent upon me,” if the person taking the vow dies, the heirs will give the money, for you might have thought that even though that he stood in judgment, since the person making the vow died prior to making an estimate/valuation of the one whom the vow was about, his possessions are not mortgaged, for it comes to tell us that an approximate assessment/assessment by sight is a revealing a general thing, for since the person about whom the vow is taken lives, we assess him.
+
+Mishnah 5
+
+בית זה קרבן – for keeping the Temple in repair.
+ונפל הבית – prior to the treasurer [of the Temple] grabbed hold of him.
+מת השור וכו' חייב לשלם – and we don’t say that there are no funds for the deed, other than for a human alone.
+
+Mishnah 6
+
+ממשכנין אותן (exact pledges from them) – the treasurer enters into their homes and takes it against their will.
+חייבי חטאות ואשמות – since it is for atonement that came, they do not procrastinate [in providing the sin-offering or guilt offering] , and they do not exact pledges from them. But the sin-offering of the Nazirite, since it does not come for atonement, and does not prevent him from drinking wine, for since the blood of one of the sacrifices was sprinkled, the Nazirite is permitted to drink wine and to become defiled to the dead, on occasion that he acted negligently and delayed, therefore we exact the pledge on his sin-offering.
+חייבי עולות ושלמים – even though the burnt-offering atones for [violation of] a positive commandment and for a prohibition that after its violation is transformed into a positive commandment, since the negative commandment is not an obligation, it is not considered as an atonement and one can delay performing it, therefore, we exact a pledge from them. But there are those liable for burnt-offerings where we don’t exact a pledge from them, as for example the burnt-offering of a leper, because it delays his purification and it does not come to delay him.
+כופין אותו עד שיאמר רוצה אני – where that the Jewish court exacts a pledge from him, he must state: “I want to do it.”
+וכן אתה אומר בגטי נשים – whomever his judgement is that they force him to divorce [his wife], the Jewish court of Israel beats him until he says: “I want [to do it] (i.e., divorce his wife), and he gives [her] the Jewish bill of divorce and it is appropriate (see also Tractate Ketubot, Chapter 7, Mishnah 10).
+
+Chapter 6
+
+
+
+Mishnah 1
+
+שום היתומים –([the proclamation of the sale of goods of] orphans evaluated [by the court to meet the father’s debt]) – a Jewish court that goes down into the property of orphans to sell them to cause to be collected to the creditor, we estimate the property/land and announce it thirty consecutive days one after another: “all who wish to take it should come and take.” But if they wanted, they announce for sixty days every Monday and Thursday, and this is more preferable. For even though that they considered every Monday and Thursday that are part of the sixty days from the beginning of the second day of the first public announcement, they did not find other than eighteen days; nevertheless, this is preferable since the matter drags on/stretches a lot more than they know and hear about.
+ושום הקדש – a person who dedicates an acquired field [to the Temple] which is redeemed with money according to what it is worth.
+בבוקר ובערב – at the time when the workers go out [to work] and at the time when they go home. For if there those who desire to sell it, he tells the workers at the time they go out [to work]: “See for me a particular field if it is nice,” and at the time when they go home, when he hears the public announcement, he recalls and goes and asks them. But when they make the announcement, they say: “This particular field – that such-and-such are its signs/marks [of identification], such and such are its pathways, such is how it makes grain and such the Jewish court has provided an estimate of it. And if they sell it for the [payment of] the Ketubah of his wife, they state: “The purchaser will buy it on the condition that he (i.e., the seller) will give the monies for the Ketubah of his wife.” But if they sell it for the creditor, they state: “On the condition that he gives the monies to the creditor.” Because there is a purchaser that it is pleasant for him to purchase it in order to pay the woman that he married bit by bit, and there is a case where it is more pleasant for him to pay the creditor who takes defective and broken Zuzim (i.e., coins), for it is not the manner of merchants to be so exacting in this. But even though we hold that the Jewish court does not require the property of orphans to sell them, and here (i.e., in this Mishnah) it is taught that “[the proclamation of the sale of goods of] orphans evaluated [by the court to meet the father’s debt] is thirty days,” that implies that the Jewish court does sell the property of orphans. But we state that only for three things does the Jewish court need to sell the property of orphans: a heathen creditor that their father owed him, and that interest [payments] eat up [their settlement], and on the Ketubah of a wife because there is ample provision for the orphans when she collects her Ketubah/marital settlement, for all the while that she didn’t collect her Ketubah settlement she has provisions/alimentation from the orphans; once she collects her Ketubah settlement, she no longer has alimentation. And on a debt that their father admitted to/acknowledged at the time of his death that someone has [a claim] of a Maneh, or that the Jewish court excommunicated him on this debt and he died in his being excommunicated, or that the time had not yet arrived at the time of his death for repayment of the debt, for a person does not act in the midst of its time, and when the Jewish court needs the property of the orphans for these things, they appoint for them an administrator (or guardian) and they sell it through public announcement, as is taught in our Mishnah. But these words apply with regard to land, but regarding movables, now that we hold that movables of orphans can be mortgaged to a creditor, the creditor needs to take an oath and collect his lien from the movables and there is no need for public announcement, for we don’t make public announcements on either slaves nor on documents nor on movable properties.
+ידירנה הנאה – with the knowledge of the many a vow that has no releasing/loosening [from the vow], so that he will never return her [as his wife] ever, for perhaps through a subtlety, he divorces her in order that she can collect her Ketubah settlement from that which was dedicated to the Temple.
+קנוניא (a conspiracy to defraud and divide the profits) – a subtlety.
+ר' יהושע אומר אינו צריך – Rabbi Eliezer and Rabbi Yehoshua do not disagree here if a person performs a conspiracy on something dedicated to the Temple to defraud and divide the profits or not, both of them admit regarding a person that is on his deathbed, that always, he would not perform a conspiracy on something dedicated to the Temple, for a person does not sin regarding something that is not his. But regarding someone healthy, they both admit that he does make a conspiracy on something dedicated to the Temple. What they do disagree on is on a question [to a Sage] of dedication of something to the Temple for Rabbi Eliezer holds that they do not appear before a Sage regarding a question of dedicating something to the Temple, and even if he states to the Sage that it was not for this purpose that he vowed and the dedication to the Temple is in error, even so, the Sage cannot release his vow, for Rabbi Eliezer holds that a dedication done to the Temple in error is a valid dedication, and because this person making a dedication cannot find a Sage who will release him, he performs this conspiracy. But Rabbi Yehoshua holds that they do appear before a Sage regarding someone who dedicates something to the Temple [who wants to be released] for he states that it was not for that purpose that I made the vow and I errored, they release him, for something dedicated to the Temple in error is not a dedication to the Temple. Therefore, he does not have to take a vow [against] deriving any benefit, for if it was for making a conspiracy that he did it, he would come [before a Sage] to be absolved of his vow and he would not have to divorce her. And he Halakha is according to Rabbi Yehoshua.
+הערב לאשה בכתובתה – and the husband lacks property and needs a guarantor to pay off her Ketubah settlement. The guarantor should not pay her Ketubah settlement until the husband first makes her take a vow that he will not be able to take her back [as his wife]. For we suspect lest it is his intention to take her back and to consume her Ketubah settlement after she collects it from the guarantor. And the legal decision in the law of the guarantor of the Ketubah is explained at the end of [Tractate] Bava Batra [Chapter 10, Mishnah 7].
+
+Mishnah 2
+
+והיתה עליו כתובת אשה – as for example that the divorce of his wife preceded the dedication of property to the Temple, for now there is no conspiracy to defraud and divide the profits (see Tractate Arakhin 23a).
+אלא הפודה פודה – her husband redeems them from the property of the Temple cheaply for a small amount in order to pay the woman her Ketubah settlement, for certainly the dedication to the Temple does not take effect on them, for they are not his. And this is a small amount, as a decree, lest they say that what is dedicated to the Temple goes out to become unconsecrated without redemption.
+הקדיש תשעים והיה חובה מאה – even though his liability is larger than that which he dedicated to the Temple, we don’t say that it was not the intention that these possessions would be borrowed but rather he is completely believed therefore he did not collect that which was dedicated to the Temple. But we state that it was the intention that these possessions were borrowed, and he collected from them. And up to how much? Up to one half. But if the possessions that he dedicated to the Temple are not worth half of the liability, he does not collect from them, for it was not with the intention of these properties that he borrowed, for a person is not used to purchasing land for more than double than it is worth.
+
+Mishnah 3
+
+ממשכנין אותן (as a follow up to Tractate Arakhin, Chapter 5, Mishnah 6) – a treasurer enters into their homes and takes [the surety/pledge] against their will.
+מזון וכסו ומטה סנדלים ותפילין – on all of hem they leave over for him money to purchase them if he lacks them, as it is written (Leviticus 27:8): “But if one cannot afford the equivalent, [he shall be presented before the priest, and the priest shall assess him,” and the Rabbis expound upon this Biblical verse thusly: “but if one cannot afford/ואם מך “ – it will be made that he will remain, that he would have existence/stability (הויה ) and support/livelihood (חיות ), “the equivalent/מערכך “- from the money of the valuation. And this implies that he has existence and livelihood from the money of the valuation, but not for his wife and not for his children.
+מכל מין ומין – from all of the trades/skilled labors that require four or five utensils.
+מעצדים (adze) -DULDORA in the foreign tongue, that smoothens/levels the face of the board/tablet.
+מגירה (saw/plane) – a kind of long knife filled with notches, And the language is Biblical,משור/saw (see Isaiah 10:15: “[Does an ax boast over him who hews with it] or a saw magnify itself above him who wields it/אם-יתגדל המשור על מניפו ,” SIGA in the foreign tongue.
+צמדו – the yoke of cattle. For they are the utensils of his trade/craft, but the Halakha is not according to Rabbi Eliezer that the yoke of cattle and a donkey are property, and are not considered utensils of a craft/trade.
+
+Mishnah 4
+
+מין אחד מרובה ומין אחד מועט – as for example, three adzes and one saw.
+נותנים לו שנים מן המרובה – and the third the treasurer takes.
+וכל שיש לו מן המועט – they leave for him and we don’t sell him another. For in order that it is sufficient for him until now with this, now also it will be sufficient for him. For you might have thought that until now there were people that would lend him, because he had one kind of utensil to lend him another, now that the treasurer took from the abundant [tools], there is no found who would lend him [another], therefore, we will sell him another, it comes to tell us that this is incorrect (see Talmud Arakhin 24a).
+
+Mishnah 5
+
+אין לו בכסות אשתו ובניו – because these properties are not his.
+שצבען לשמן – for the sake of his wife and children.
+לא בסנדלים חדשים – it comes to teach us something remarkable for even though that they still had not worn them (i.e., the shoes), they are he time of their purchasing/acquiring them.
+אע"פ שאמרו עבדים נמכרים בכסותן לשבח – their nice raiment/clothing praises and raises their monetary value, as for example regarding the possessions of orphans, that if clothing worth thirty Denar should be acquired by a slave, he should ameliorate it by a Maneh on the monetary value that it is worth currently.
+לאטליס – to the market day.
+לכרך – that it is the manner of merchants to come there and purchase pearls at an expensive price.
+אין להקדש אלא מקומו – regarding a pearl.
+ושעתו – regarding a slave, as it is written (Leviticus 27:23): “and he shall pay the assessment as of that day,” that he not delay it. “a sacred donation to the LORD” (ibid.), implying that everything that is a sacred donation to the LORD, such as mere donations to the Sanctuary, which are for the repair of the Temple, all of them should be given on that day immediately, so that he would not delay them. And the reason is, as Maimonides wrote (in his commentary to the Mishnah), that sometimes when they come delay [their sale] in order to increase their value, but [in actuality] they come to a loss in value, and for this reason, also, one does not profit from that which is dedicated to the Temple.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+אין מקדישין – an ancestral field.
+פחות משתי שנים (less than two years before the Jubilee year) – as it is written, regarding one who dedicates an ancestral field (Leviticus 27:18): “[the priest shall compute the price] according to the years that are left [until the jubilee year],” and [the word] שנים/years is not les than two. A person who dedicates his ancestral field in the first year of the jubilee and comes to redeem it, gives fifty Sela for an area requiring a KOR of seed, as it is written (Leviticus 27:16): “fifty shekels of silver to a HOMER of barley seed, etc.” But if he dedicated it ten or twenty years after the Jubilee year, we calculate the remaining years until the coming Jubilee year, and he gives a SELAH and a PUNDIYON for each year, as it is written (Leviticus 27:18): “But if he consecrates his land after the jubilee, the priest shall compute the price according to the years that are left [until the jubilee year], and its assessment shall be reduced,” that is, the deduction [from the price of redemption according to the years of redemption] that he doesn’t give fifty complete [years]. But a person who dedicates [his field] two years before the Jubilee [year], he redeems it for two SELA and two PUNDIYONIM, as it is written (Leviticus 27:18): “according to the years that are left”, and such is the accountability which goes up of the redemption of the ancestral field for each year a SELA and a PUNDIYO, for if he dedicated it in the first year after the Jubilee he would redeem it for fifty shekel, deduct from them the forty-nine coming years until the next Jubilee forty-nine shekel, it is found a Sela for each year and an additional Sela, and this additional Sela is divided into PUNDIYONIM, for in each SELA there are forty- eight PUNDIYONIM, therefore a SELA and a PUNDIYON for each year less a PUNDIYON. And just as they required him to give a SELA and a PUNDIYON for each year, for forty-nine years – forty-nine SELA and forty-nine PUNDIYONIM, and there is here one additional PUNDIYON more than the fifty shekel that the Torah mentioned, that PUNDIYON is agio (an addition) to the units (making fifty, as a round sum, instead of forty-eight – see Tractate Bekhorot 50a), meaning to say for the customary addition weight in retailing that he must give for each and every shekel on its own. Alternatively, even though the Selah is not other than forty-eight Pundiyonot, he is required to give forty nine, which is a Selah and a Pundiyon for forty-nine years, because one who gives Pundiyonim to purchase a Sela from the money-changer gives forty- nine Pundiyonim, and that is an agio (an addition) to the units (making fifty, as a round sum, instead of forty-eight. And the person who dedicates his ancestral field less than two years prior to the Jubilee year, there isn’t deduction from the price of redemption according to the years of possession (see Tractate Arakhin 24a), but if he comes to redeem it, he gives fifty complete [shekels], for concerning deduction, it is written (Leviticus 27:18): “according to the years that are left until the jubilee, and its assessment shall be so reduced,” and the minimum of שנים/years is two years. And it is good advice that our Mishnah teaches us that a person should have consideration for his possessions (see Tractate Negaim, Chapter 12, Mishnah 5) and not dedicate them [to the Temple] less than two years [from the Jubilee year] and not lose forty-eight Sela.
+ולא גואלין אחר היובל – and not after the Jubilee, it is stating near the Jubilee [year], but this “after” refers to even after twenty or thirty years. And this is what it says: A person who comes to redeem [his field] in the middle of the Jubilee and to give a Sela and a Pundiyon for the coming years, and he would stand in Nisan, which is the middle of the year, he should not say: “I give half-a-Sela and half-a-Pundiyon from this year, but rather, he gives a complete Sela and Pundiyon. And that is why it (i.e., the Mishnah) states, “They do not redeem it less than a year after the Jubilee”, for as long as the entire year did not go out, he does not deduct anything at all and he does give a redemption fee for half-a year- but rather a full year’s redemption fee. And what is the reason? Because we don’t calculate months with the Dedication to the Temple. A person who comes to redeem his field five and one-half years before the Jubilee [year], we don’t calculate them as six months that had passed from the sixth year, but rather, he gives six Sela and six Pundiyonim, as it is written (Leviticus 27:18): “the priest shall compute the price according to the years that are left,” years – you calculate, but you don’t calculate months, meaning to say, all that which remains is considered years, to make remaining month a year, but you don not calculate the months that passed, to deduct from the Shekel and Pundiyon for them.
+אבל הקדש מחשב חדשים – meaning to say, if it is interval of dedication to the Temple, that we calculate it through the passing of the half year that passed, as for example, that a person sanctifies to the Temple in the half of the forty-eighth year of the Jubilee, for if you calculated for that passage, it would be less than two years before the Jubilee and we don’t redeem for a deduction from the price of the redemption according to the years of possession with due deduction other than for fifty years. But if you say that we don’t calculate the months that passed, we have here two years prior to the Jubilee, and there is loss to that which is dedicated to the Temple that he did not give other than two Sela and two Pundiyonim, here certainly we calculate them according to the complete passage of time, and there aren’t two years before the Jubilee [year], but we don’t redeem for a deduction from the price of the redemption other than for fifty shekels, as it is written (Leviticus 27:18): “the priest shall compute the price,” nonetheless.
+בשעת היובל – at the time when the Jubilee is in vogue. But at the time when the Jubilee is not in vogue, he redeems it according to its value like the rest of the things dedicated to the Temple.
+זרע חמר שעורים – a place where he is able to sow a KOR of barley when they sow with the quantity of seed which it takes when throwing with the hand and with an intermediate sowing, not that the seed should be pressed together greatly or spread out and dispersed a great deal.
+נקעים עמוקים וכו' (cavities that are ten handbreadths deep) – and that they would be filled with water that are not appropriate for sowing, but if they are not filled with water, for since, they are proper whatever it may be, even though they are not measured with it, we calculate them on their own, and they are redeemed according to the calculation of fifty Sela for a Bet Kor/an area requiring a Kor of seed.
+פחות מכאן נמדדין עמה – even though they are filled with water and hey are not proper for sowing, since they are not ten [handbreadths] deep. And similarly rocks, since they are not ten [handbreadths] high, they are called by the name of the land [it is part of] and are not considered on their own.
+אלא נותן את כולו כאחד – as it is written (Leviticus 27:18): “the priest shall compute the price” until there would be all of the money would be as one.
+
+Mishnah 2
+
+ואחד כל אדם – who redeems a Bet Kor/an area requiring a Kor of seed, whether it is worth one-thousand shekel or whether it is not worth anything other than fifty shekel.
+שהבעלים נותנים חומש – as it is written (Leviticus 27:19): “and if he who consecrated the land wishes to redeem itג, [he must add one-fifth to the sum at which it was assessed, and it will pass to him].”
+
+Mishnah 3
+
+אינה יוצאה מידו ביובל – to be distributed to the Kohanim for just as that if another person had redeemed it and it go forth on the Jubilee and distributed to the Kohanim, as it is written (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD, [as land proscribed; it becomes the priest’s holding].”
+גאלה בנו יוצאה לאביו ביובל – but not to the Kohanim, as it is written (Leviticus 27:20): “[But if he does not redeem the land] and the land is sold to another, it shall no longer be redeemable,” "לאיש אחר" /to another person – but not to the son.
+גאלה איד מקרוביו – of the person who dedicated it from the hand of the treasurer, and the person who dedicated it and redeemed it from the hand of his relative, it does not go out from the hand of the one who dedicated it in the Jubilee [year] to be distributed to the Kohanim.
+גאלה כהן – from the hand of the treasurer.
+לא יאמר הגואל – but if an Israelite redeemed it, it goes out to me and to my colleagues on the Jubilee [year], now that it is under my hand that I redeemed it, there is no Kohen who is more appropriate for me than me.
+
+Mishnah 4
+
+ולא נגאלה – it was not redeemed from the hand/domain of the Temple, neither by its owners or by anyone else.
+הכהנים נכנסים לה – Kohanim of the priestly watch (one of the twenty-four such groups – each for a week at a time) when the Jubilee comes in contact with it, they enter into it, and it is irredeemable in their hands.
+ונותנים את דמיה למקדש – for they derive/learned "קודש" (i.e., Leviticus 27:14: “If anyone consecrates his house to the LORD”) "קודש" (i.e., Leviticus 27:21: “when it is released in the jubilee it shall be holy to the LORD”) from one who dedicates/sanctifies his house. It is written here regarding an ancestral land (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD,” and it is written regarding one who consecrates his house (Leviticus 27:14): “If anyone consecrates his house to the LORD,” just as the house does not leave from the possession of the Temple without payment of money, as it is written there (Leviticus 27:14): “the priest shall assess it”, for a house does not go out to the Kohanim but rather is redeemed with money, so also the ancestral field does not go out from being devoted to the Temple without money. Therefore, when another person redeems it, the monies go to the Sanctuary for the repair of the Temple, and when the Jubilee [year] arrives, it goes out without payment to the Kohanim, and if it was not redeemed, the Kohanim give the sum of fifty Shekels and take it.
+ר' שמעון נכנסין אבל לא נותנין – that he derived/learned "קודש" (i.e., Leviticus 23:20): “[The priest shall elevate these] – the two lambs [together with the bread of first fruits as an elevation offering before the LORD;] they shall be holy to the LORD/קדש יהיו לה', for the priest.”) "קודש" (i.e., Leviticus 27:14) from the lambs of Atzeret/Shavuot, as it is written with them (Leviticus 23:20): “they shall be holy to the LORD for the priest.” Just as there they are done gratuitously, even here, it is done gratuitously. And it is satisfactory for him that the ancestral field is derived from the lambs for Atzeret/Shavuot, for both of them are from the twenty-four gifts to the priesthood, and he doesn’t derive it from one who dedicates his home [to the Temple] and it is not given ever to the Kohanim. But for Rabbi Yehuda, it is satisfactory that the ancestral field is derived from one who dedicates/sanctifies his home [to the Temple] for both of them are the holy things devoted to the repair of the Temple. And it is not derived from the lambs for Atzeret which are the holy things of the Altar. But the Halakha is according to Rabbi Yehuda.
+שדה רטושין – an abandoned/left-behind field. Like (Hosea 10:14): “When mothers and babes were dashed to death together.”
+עד שיגאלנה אחר – when it leaves from hand on the Jubilee, Kohanim can enter it. And the reason of Rabbi Eliezer, as it is written (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD, [as land proscribed; it becomes the priest’s holding],” which implies that when it leaves from the hand of he redeemer like the law of the rest of people who purchase land that leaves [his hand] in the Jubilee, in that Biblical verse, it states that it will be for the Kohanim, but when it leaves from the hand of that which belongs to the Sanctuary, is not implied. For still the Biblical verse does not teach us that something dedicated to the Temple breaks forth from his power in the Jubilee year.
+
+Mishnah 5
+
+הלוקח שדה מאביו, מת אביו ואח"כ הקדישה הרי היא כשדה אחוזה – for prior to his dedicating/sanctifying it (i.e., his hand), it fell to him as an inheritance. Therefore, if he comes to redeem it, he redeems a Bet Kor for fifty shekels like an ancestral land, but he does not redeem it, but another redeems it, and it goes to the Kohanim in the Jubilee year (see Leviticus 27:16: “If anyone consecrates to the LORD any land that he owns/שדה אחוזתו, it assessment shall be in accordance with the seed requirements: fifty shekels of silver to a HOMER of barley seed.”).
+הרי היא כשדה מקנה – for we follow after the time that it was dedicated/sanctified. But if he comes to redeem it, he redeems the field according to its worth like the law of an acquired field, but if he himself did not redeem but another person redeemed, it returns to him on the Jubilee [year]. For at the time it was dedicated/sanctified, its actual body was not his, for in the future it would return to his father in the Jubilee like all other sales, and like others who dedicate/sanctify an acquired field, since the person who redeems it from the hand of the treasurer restores/returns it on the Jubilee to whomever has the possession of the land [through inheritance], which is to the father of this one, for he inherits the power of his father. But the Halakha is not according to Rabbi Meir.
+שדה מקנה – that he dedicated/sanctified it and another redeemed it, it does not out to the Kohanim on the Jubilee [year], for a person does not dedicate/sanctify something that is not his, and the land was not his other than until the Jubilee.
+כהנים ולוים מקדישים לעולם – and even during the actual year of Jubilee itself. But an Israelite who dedicated/sanctified his field in the Jubilee year itself, it is not sanctified.
+וגואלין לעולם – what is not the case for an Israelite who does not redeem [his field] after the Jubilee, as it is it written (Leviticus 27:20): “[But if he does not redeem the land,] and the land is sold to another, it shall no longer be redeemable,” but a Kohen or a Levite that sanctified [to the Temple] land that he inherited from his forefathers, he can always redeem it, and even if a Jubilee [year] passed on it and it was not redeemed, he can redeem it after the Jubilee, as it is written (Leviticus 25:32): “[As for the cities of the Levities, the houses in the cities that they hold -] the Levities shall forever have the right of redemption.”
+
+Chapter 8
+
+
+
+Mishnah 1
+
+המקדיש. בשעה שאינה יובל – at the time when the Jubilee [year] is not in force/being observed.
+פתח אתה ראשון – with how much [money] do you want to redeem it. And because of ample provision/ gain [for redemption of the field when Jubilee is not in force] for something dedicated/sanctified to the Temple, they ask him first and the owners add an additional fifth. And for this reason, it (i.e., the Mishnah) took the language of: “when the Jubilee is not in force,” for at the time when the Jubilee is in force, there is no need to ask him for how much he will redeem it, for its monetary values are determined: a Bet Kor (i.e., an area requiring a Kor of seed) for fifty shekel. But at the time when the Jubilee is not in force, such as after the tribe(s) of Reuven and Gad were exiled, they eliminated the Jubilee years as it is written (Leviticus 25:10): “you shall proclaim release throughout the land for all of its inhabitants,” at a time when all of its inhabitants are upon it (i.e., the land), but not at a time when they were exiled from its midst, for then it is redeemed at its worth.
+שהבעלים נותנים את החומש – all the monies of its worth and one-fourth more. And Similarly, every “added fifth” that is mentioned in the Torah, it would be the principal and its added fifth part. But because of three things, we state to the owners: “You open/declare first,” one of them is that the owners add the fifth, as is taught in our Mishnah. And the second is that the commandment of redemption is with the master, as it is written (Leviticus 27:27): “if it is not redeemed, [it shall be sold at its assessment],” so we see that the commandment of redemption precedes that of selling (see Tractate Arakhin 27a). And the third is that he adds and gives for its redemption more than other people, for a person desires his measure of capacity, one sixth of a Se’ah.
+
+איסר – eight pennies.
+לא אמר זה אלא כביצה – that is to say, this was not what actually happened, for he didn’t say, “for an Issar,” but rather, “with an egg.” And the treasurer said to him: “It’s yours; it is yours for an egg.” But there is a dispute of the first Tanna/teacher and Rabbi Yossi, as the Rabbis hold that we don’t redeem something dedicated [to the Temple] for less than four pennies, in order that the added fifth will [also] be a penny. But Rabbi Yossi holds, we redeem something dedicated [to the Temple] for anything, and even though its added fifth is not worth the equivalent of a penny. But the Halakha is according to the first Tanna/teacher.
+
+Mishnah 2
+
+ממשכנין מנכסיו עד עשר וכו' (they exact a surety from his property for ten) – and these words are when they retracted one after the other. But if they retracted all of them together, they divide in thirds between them equally. How so. If the first said: “This is mine for ten,” and the second said: “[this is mine] for twenty” and the third said:” [this is mine] for twenty-four, and the second and third [individuals] retracted as one, they give it to the first [individual] for ten, and exact a surety from the property of the second for seven and from the property of the third for seven, and it is found, that what is given in dedication to the Temple collects twenty four. And similarly, if all three of them retracted as one (i.e., at the same time), and the object was sold from that which was dedicated to the Temple to all three, they exact a surety from the properties of each one of the three [individuals] seven Sela. And such is the manner forever.
+
+Mishnah 3
+
+אמר אחד הרי היא שלי בעשרים ואחת – after the owners stated: “for twenty.”
+הבעלים נותנים – against their will twenty six, that to that one, they don’t give it to him, for since the owners said, “for twenty”, and the praise rose with the added fifth to twenty-five, but if they give it to him to this one “for twenty-one,” and it is found that it is dedicated to the Temple, he loses [money]. But the owners, against their will give that Selah that this one added to the principle and their twenty five, but on the Selah that this one adds, they do not add the added fifth.
+אמר אחד בחמשה ועשרים הבעלים נותנים שלשים – against their will. But in the Gemara (Tractate Arakhin 27b) an objection is raised: Why do they force the owners? It is all right that until now, we obligate them for we are not able to give to this, for their principal is not like the principal and added fifth that the owners stated in the first clause [of the Mishnah], therefore, by force, we return it to the owners, and since we return it to them, we need to give the principal the way others estimated it and their added fifth. But now that one person said: “for twenty-five,” it should be given to that one, for their principal is like the principal plus the added fifth that the owners stated in the first clause, and let the owners say: “another comes in our place that wants to give twenty-five like us.” And he responds, as for example, that in the first clause, the owners say: “one penny more on the twenty-five Sela,” that their calculation of twenty-five and an added fifth arrives at the twenty-fiv and an penny, but if we give it to this one, there is a loss to the Sanctuary. Therefore, we return it to the owners against their will. But that it is not taught [in the Mishnah’s] first clause: “the owners say for twenty and a penny,” for regarding the pennies the Tanna/teacher [of the Mishnah] was not exact and he did not consider to teach it to them.
+אם רצו הבעלים ליתן שלשים ואחד ודינר – as for example, that from the outset when the owners opened first [in bidding], they said: ‘for twenty-one Sela,” which is between the principal and the added fifth of twenty-six Sela and a Denar, for the Sela is four Denarim and the added fifth is one-quarter of the money as we have stated, and the valuation of this are five, which is thirty-one and a Denar.
+הבעלים קודמין – for if we would give him this, he would cause a loss to the Sanctuary of a Denar from was stated by the owners in the first clause [of the Mishnah], therefore, we return them to the owners against their will.
+ואם לאו – if the owners did not open first other than with twenty and, and this one (i.e., the potential buyer) states: “twenty-five.”
+אומרים לזה הגיעתך – this is surely yours, and we don’t return it to the owners. Because the owners state: “Another came in our place that gives twenty five like us.” But it is taught in our Mishnah that the owners do not add a fifth other than if they opened first, and not on the valuation of that [other] person, these words apply where people did not make an estimation of he land like this other person stated, but if three people make an estimated it according to the words of that of, the owners add an increased fifth of valuation against their will. But all of our Mishnah does not speak other than with ancestral field when the Jubilee is no longer in force, as it is taught at the beginning of the chapter (Mishnah 1).
+
+Mishnah 4
+
+מחרים אדם מצאנו – from part of his sheep. He says: Behold, they are property set apart for the priest’s use,” and he gives them to the Kohen.
+ואם החרים את כולן – that he did not leave for himself anything.
+אינן מוחרמין – as it states in Scripture (Leviticus 27:28): “But of all that anyone owns, [be it man or beast or land of his holding, nothing that he has proscribed for the LORD may be sold or redeemed],” and from his ancestral land. "מכל אשר לו"/"but of all [that anyone] owns", these are the movable properties, but not all the movables." "מאדם/anyone – these are the his slaves and Canaanite maidservants, but not all of them. "משדה אחוזתו"/”from land of his holding” – but not all of it. But the Halakah is not according to Rabbi Eleazar ben Azariah, but rather, ab initio, one should not dedicate all of it for priest’s or sacred use, but if he did dedicate it, the are considered dedicated for priestly and/or sacred use.
+להיות חס על מכסיו – that he will not squander/give them away to a non-Kohen.
+
+Mishnah 5
+
+שאין אדם מחרים דבר שאינו שלו – for his daughter, assuming that he can sell her while she is a minor, he is not able to sell her when she is a young woman.
+שהחרמים שלהם – as it is written (Numbers 18:14): “ Everything that has been proscribed in Israel shall be yours (see Leviticus 27:28 as well),” and since it is his (i.e., the Kohen’s) what benefit would there with this if he would devote it to priestly or sacred use, he himself has possession of it and he does not give it to another Kohen.
+נראין דברי ר' יהודה (it appears that the opinion of Rabbi Yehuda is correct) – this is what he said: the words of Rabbi Yehuda appear correct to Rabbi Shimon, for Rabbi Shimon agrees with Rabbi Yehuda and holds like him regarding land/real estate. But Rabbi Shimon did not speak other than about movables, because the Levites do not have things that are devoted to priestly or sacred use. But Rabbi Yehuda holds that an analogy was made between movable things to an ancestral field, as it is written (Leviticus 27:28): “but of all that anyone owns, be it man or beast of land of his holding,” just as ancestral land the Levities do not devote to the Kohen or to sacred use, as it is written (Leviticus 25:34): “[But the unenclosed land about their cities cannot be sold,] for that is their holding for all time,” even movable properties, the Levities cannot devote to priestly or sacred use. But Rabbi Shimon does not make this analogy and since Rabbi [Judah the Prince] goes down to explain the matter of Rabbi Shimon in what he agrees with Rabbi Yehuda and in what he disputes him. We learn from it the Halakha is according to Rabbi Shimon.
+
+Mishnah 6
+
+חרמי כהנים – property set aside for priestly use that was dedicated to the priests in order to give it to the Kohanim.
+אין להם פדיון – as it is written (Leviticus 27:28): “[nothing that he has proscribed to the LORD] may be sold or redeemed.” But that which is set aside for the repair of the Temple does have redemption, for it is with this intention that it was set aside, but this is not appropriate for the repair of the Temple other than money.
+וחכמים אומרים סתם חרמים לכהנים (without further explanation) – and the Halakha is according to the Sages. But those who set aside movables at this time, and similarly those who set aside for priestly use land outside of the Land of Israel that their law is like that of movables in this matter, they give to the Priests. Ut he who sets aside things for the repair of the Temple in this time when there is no Temple redeems them ab initio for a small amount. And ab initio, he should not give less than four Zuzim or something near to this, but not the equivalent to a penny alone or something like this, for there is no publicity to the matter.
+שהוא חל על קדשי קדשים – as will be explained further on (see Mishnah 7), “a person dedicates to the priest or to sacred purposes the things he declares holy.”
+
+Mishnah 7
+
+ואם נדר – if he said: “this burnt-offering will be upon me,” and he separated an animal for his vow and afterwards dedicated it to sacred purposes, but since he is liable for its guarantee/surety (i.e., property which may be resorted to in the event of non-payment) if it (i.e., the animal) died or was stolen, and it is found that it is, and he gives all of its monetary value to the Kohen, but he will offer the animal up as a sacrifice in fulfillment of his vow, for this certainly has redemption.
+ואם נקבה היא – that he is not liable for its surety if it died, property set apart for the priest or sacred use do not take effect, for it is not his, but rather incidentally, its worth. And the worth that it has for him he gives to the Kohen. How so? “This bull will be a burnt-offering,” and he dedicated it to the priests or for sacred purposes, they estimate how much a person who is not liable for a burnt-offering wants to give if he would find a burnt-offering cheaply in order to offer a sacrificial gift to his Creator, and equivalent to those monies, he gives that, for this is the satisfaction that he feels in obligating someone with it. For if it had died or was stolen, he is not liable for the surety, and when he separated it [for this purpose], he had fulfilled its obligation, but from now, he does not destroy nor lose anything other than the fact that he did not offer a sacrificial gift to His creator.
+שאין רשאי – that he is not obligated for [a burnt-offering]. The Aramaic translation of נושה/ (see Psalms 109: 11: “May his creditor/נושה seize all his possessions”) is רשיא /pressing creditor.
+כיצד פודין אותו – that regarding the firstling, its body is not dedicated to the priest or to sacred purposes, for it is not his but rather belongs to the Kohen. But rather, they estimate, how much a person would wish to give to the owner when he gives his first-born animal to the son of his daughter who is a Kohen or to the son of his sister. And that worth is what he gives, that this owner will give It to the Kohen for the property set apart for the use by the Kohen or for Temple use. And especially, it (i.e., the Mishnah) took the words, “the son of his daughter or the son of his sister, who is a Kohen,” for whereas it was the Kohen himself, he would not be able to give the satisfaction one feels in obligating someone to the owner in order that he should give the firstling to him or to another Kohen, for since the firstling is fit for him, he appears like a Kohen who is assisting in the granary to thresh and to winnow in order that they will give him heave-offerings as his salary, and it is found that he does not take it according to the law of heave-offerings, but rather according to law of salary [as payment for labor performed].
+כתוב אחד אומר תקדיש – regarding the firstling, it is written (Deuteronomy 15:19): “You shall consecrate [to the LORD your God] all male firstlings that are born [in your herd and in our flock: you must not work your firstling ox or shear your firstling sheep].”
+וכתוב אחד אומר אל תקדיש –(Leviticus 27:26): “A firstling of animals, however, -which -as a firstling – is the LORD’s, cannot be consecrated by anybody; [whether ox or sheep, it is the LORD’s].”
+הקדש עילוי (consecration by valuation: a pledge made to consecrate an article that is already sacred; a person is obligated to pay the amount one would be willing to pay to sacrifice that offering – but not necessarily the full value of the offering) – to offer up in money that he would give for the satisfaction one feels in obligating someone how much [money] that a person wishes to give to offer up a burnt-offering that he is not obligated for but rather in order to make a gift to his Creator.
+ואי אתה מקדישו הקדש מזבח – that there will be there another [sacrifice] that will rest upon him. But the Rabbis who derive for them this exposition above (see Tractate Arakhin, Chapter 8, Mishnah 6): “from everything that is devoted to the priests or to sacred purposes are the most holy things,” [the words] "אל תקדיש" /”You will not sanctify” (Leviticus 27:26) is required for them as a negative commandment, for if one seizes it for the purposes of another sacrifices, he is violating a negative commandment, and [the word] "תקדיש"/”You shall sanctify” (Deuteronomy 15:19) they require to state that it is a commandment to sanctify it and to state this is holy for a first-born, and even though that of its own it is holy. But Rabbi Yishmael does not hold by this exposition. And the Halakha is according to the Sages.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+המוכר את שדהו בשעת היובל – at the time when the Jubilee is in force. But in the year of the Jubilee itself, he is not permitted to sell it, but if he sold, the sale is void and he returns the money.
+אינו מותר לגאול – even if the purchaser is satisfied, we don’t listen to him, as it is written (Leviticus 25:15): “In buying from your neighbor, you shall deduct only for the number of years/שנים (plural) since the jubilee; [and in selling to you, he shall charge you only for the remaining crop years],” it will be acquired by him for two years, but if he returns it before this, he violates a positive commandment. And the seller also violates a positive commandment if he redeems it prior to two years, as it is written (Leviticus 25:15): “and in selling it to you, he shall charge you only for the remaining crop years.” But after two years if he wants to redeem it, he redeems it against the will of the purchaser and gives him according to what he sold it, as it is written (Leviticus 25:27): “he shall compute the years since its sale, [refunding the difference to the man to whom he sold it, and return to his holding],” that he calculates how many years from when he sold it until the Jubilee [year], and divides the monies according to the years. As for example, if he sold it ten years prior to the Jubilee [year] for a Maneh (100 zuz), it is found that he sold the produce each and every year for a tenth of a Maneh, for a mere sale is only until the Jubilee, it remained in the hand of the purchaser for five years and afterwards the seller comes to redeem it, the purchaser deducts for him half a Maneh (50 zuz).
+אינה עולה ממנין – two years. For it is written (Leviticus 25:15): “[and in selling to you, he will charge you only] for the remaining crop years/שני תבואות (literally two years),” two years that are appropriate for the crops that they will remain in the hand of the purchaser. But if if it was a year appropriate for grain, and breaking ground/נרה (without planting – see Tractate Arakhin 29b), that is he plowed it and made it a newly broken land but did not sow it, or if he left it untilled/neglected, that he left it wild-growing and even breaking ground but did not do anything with it, he is causes loses to himself, and it counts for him in the reckoning [of crop years].
+שלש תבואות לשתי שנים – that grain that stands in it at the time of the purchase and two crop years in two years that it will exist in his hand. But Rabbi Eleazar does not dispute the first Tanna/teacher in this, but it represents the opinion of everyone.
+
+Mishnah 2
+
+אינו מחשב – the [original] seller that came to redeem it.
+אלא עם הראשון – and that calculation he will deduct for him for each and every year that he occupied it (i.e., enjoying its produce), and the remainder he will pay him.
+אשר מכר לו – it is written concerning the redeemer of his acquired field (Leviticus 25:27): “[he shall compute the years since its sale,] refund the difference to the man to whom he sold it.”
+לאיש אשר בתוכה – that he finds himself within the field that he (i.e., the original owner) comes to redeem. And from where [in the Torah] do we learn that we expound leniently regarding the seller and we don’t expound stringently? We learn [from a comparative analogy using the words]"גאולה" "גאולה" from [the law of] the Hebrew slave in the ancestral field; it is written (Leviticus 25:26): “[If a man has no one to redeem for him, but prospers] and acquires enough to redeem with,” and concerning a Hebrew slave, it is written (Leviticus 25:31): “[But houses in villages that have no encircling walls shall be classed as open country;] they may be redeemed,[and they will be released through the jubilee],” just as there leniently, so also here leniently. And there, from where [in the Torah] do we learn to be lenient? As it is taught in a Baraitha: “if it was sold for a Maneh (i.e., 100 zuz) and it improved in value/ameliorated, and now stood at two-hundred [Maneh], from where do we learn that we only calculate it for a Maneh and like as it arrived from that Maneh for each year we deduct it, we derive it from (Leviticus 25:52): “[and if few years remain until the jubilee year, he shall so compute:] he shall make payment for his redemption according to the years involved,” that is to say, to what it is worth in that year.
+לא ימכור – [he should not sell] a far-off field that he has, in order to redeem this field that is close by. And similarly, he should not sell off a bad field in order that he can redeem this field which Is nice. And he may not borrow from others in order that he can redeem it. And he does not redeem half-of the field that he sold but rather either he redeems all of it or not any of it. And all of these things we derive from Scripture, as it is written (Leviticus 25:26): “[If a man has no one to redeem for him,] but prospers and acquires enough to redeem with.” "השיגה ידו" /he prospers from his own [efforts], and not that he will borrow and then redeem. "ומצא" /and acquires enough, implying that he will find something that he was not found with him at the time that he sold it, excluding selling [a field] far off in order to redeem what is close/nearby, with something bad in order that he can redeem it for something good that was found with him at the time that he sold it. "כדי גאותו" /enough to redeem with [in order that the redemption] that he is redeeming is not redeeming halves.
+ובהקדש מותר בכולן – a person who dedicates/sanctifies his field is permitted to sell another field, or to borrow in order to redeem it, and if it is not sufficient to redeem all of it, he can redeem part of it and when he prospers, he will redeem all of it.
+
+Mishnah 3
+
+הרי זה גאל מיד – and its law (i.e., of a house among houses in walled cities) is not like the law of an ancestral field which he does not redeem less than two years [after its sale].
+הרי זה כמין ריבית – when he returns to him (i.e., the buyer) his money within a year and this one (i.e., the original seller) does not deduct from him anything, it is found that it was used in his house for the fee of the detaining of his money that certainly comes towards [collecting] interest, which is not permanently sold, but not through a sale for if he did not redeem it and it (i.e., the sale) becomes final, there is no interest charged.
+
+יגאל בנו – [his son shall redeem it] within a year if he desires, but after a year, it is completely sold and it is not ever redeemed, as it is written (Leviticus 25:30): “If it is not redeemed before a complete year has elapsed, [the house in the walled city shall pass to the purchaser beyond reclaim throughout the ages; it shall not be released in the jubilee].”
+משעה שמכר לו – that if Reuven sold it to Shimon in Nisan and Shimon [sold it] to Levi in Iyar, once Nisan arrived, it is permanently sold, and we don’t reckon to the second sale, but rather to the fist sale [only], as it is stated (Leviticus 25:30): “before a full year has elapsed,” for it implies to this one that it was his.
+להביא חודש העיבור – for if it is a leap year (i.e., with an added month of Adar – seven times in every nineteen years), it is not completely sold until thirteen months [have passed].
+שנה ועיבורה – whether it is a simple year or whether it is a leap year, we give him the lunar year which is three-hundred and fifty-four days and the eleven extra days that a solar year has over that of a lunar year that their intercalation we complement the year with. And the Halakha is according to the Sages.
+
+Mishnah 4
+
+ואחד הנותן במתנהn – if he wanted to redeem [the house] within its year, he can redeem, but if not, it is permanently sold to him.
+היה נטמן (was hidden, hide oneself) – the purchaser on the [exact] day of twelve months in order that the seller not find him to give him [back] his money so that it will be permanently sold to him.
+שהיא חולש – that he would put his monies in the chamber of that which is dedicated to sacred purposes in the Temple courtyard.
+ויהא שובר את הדלת – of the house of that he sold and enter it. [The word] חולש / assign (his redeeming money to the Temple by depositing there , to assert his privilege of redemption) is like (Isaiah 14:12):”[How are you felled to earth,] O vanquisher of nations!”
+
+Mishnah 5
+
+כל שלפנים מן החומה – such as the building containing the tank and all the implements for pressing olives that they make olive oil in them and the bathhouses and towers and cisterns, ditches and caves. As it is written (Leviticus 25:30): “in the city [that has a wall],” including everything that is within the city. I would be able to include the fields, the inference teaches us, “the house [in the walled city shall pass to the purchaser beyond reclaim throughout the ages],” (ibid.) excluding the fields that are not similar at all to the houses.
+ר' מאיר אומר אף השדות – Rabbi Meir is stating not the actual fields, for it is written “the house” (Leviticus 25:30), and fields are not similar to houses. But the land of rocks and fish-ponds/glen (see Tractate Arakhin 32a) that are not appropriate for sowing and are made for the building of the house. A place of stones, to take from there stones for building. And a fish-pond/glen – to take from there sand for building. But the Halakha is not according to Rabbi Meir.
+אינו כבתי ערי חומה – to be permanently sold at the end of a year.
+כותל החיצון הוא חומתו – and it is judged like houses in a walled city. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 6
+
+שגגותיה חומותיה – that a wall did not surround it but rather houses surround and the immediate sequence of houses one next to the other are like a wall.
+אינה כבתי ערי חומה – for [the word] "חומה" /wall (see Leviticus 25:29: “if a man sells a dwelling house in a walled city”)is written and not that its roofs are its walls.
+ושאינה מוקפת חומה מימות יהושע בן נון – but that which is surrounded by a wall from the days of Joshua son of Nun even though it does not have a wall now, is judged like a dwelling house in a walled city. It is written as (Leviticus 27:30): " [הבית אשר-בעיר אשר-] לוא חומה" /the house in the walled city, with a full [letters] Vav and Alephs, that implies that it is his and implies not [his], meaning to say, it does not have it now, but it had a wall prior to this, therefore, it is also house that is permanently sold.
+שלש חצרות – that in each and every one [of the courtyards] is two houses, which is called a city.
+כגון קצרה – the name of a small city that was outside of Tsippori.
+וחקרא שבגוש חלב וכו' – all of these that are counted in our Mishnah, are known that they been walled [cities] from the time of Joshua son of Nun. But Jerusalem that is counted in our Mishnah, we hold that there is no permanently sold house in Jerusalem, therefore there is the opinion of one [Sage (Rav Ashi)] in the Gemara (Tractate Arakhin 32b), and this is not the holy Jerusalem where a house cannot be sold permanently, but there is another Jerusalem that was in the Land of Israel and it also was surrounded by a wall from the time of Joshua, and there was a house sold permanently in it like the rest of dwelling houses in a walled city.
+
+Mishnah 7
+
+בתי החצרים – that these villages lack a wall.
+כח יפה (strong legal right, privilege) – as it is explained, 
+and they are redeemed immediately, that it is not necessary to delay him for two years in the hand of the purchaser like that of fields, as it is written concerning them (Leviticus 25:31): “they may be redeemed/גאלה תהיה לו [and they shall be released through the jubilee],” implying that he may redeem it immediately (see Tractate Arakhin, Chapter 9, Mishnah 3) if he wants and that is like dwelling houses in a walled city.
+ובגרעון כסף (see Tractate Arakhin, Chapter 9, Mishnah 1) – [at a reduced price] – that the purchaser deducts for him according to the years that they remained in his hand, like fields. For regarding the houses in villages/בתי החצרים , it is written (Leviticus 25:31): “they shall be classed as open country”/על שדה הארץ יחשב – that they go forth [by payment] of a reduced price like fields.
+שתי חצרות של שני שני בתים – a city which doesn’t have in it other than two courtyards, even though it is surround by a wall from the time of Joshua, are regarded as houses in villages.
+
+Mishnah 8
+
+ישראל שירש – dwelling houses in a walled city from his mother’s father who is a Levite.
+אינו גואל כסדר הזה – in the Gemara (Tractate Arakhin 33b) they said that it teaches that he does not redeem other than according to this procedure. But this is what he said: he does not redeem like Levites, as it is written concerning them (Leviticus 25:32): “the Levites shall forever have the right of redemption,” but rather like this procedure that is stated regarding an Israelite that it will be permanently sold at the end of a year.
+וכן לוי שירש את אבי אמו ישראל – even he (i.e., this Levite) does not redeem [the property] like a Levite, but rather like this procedure that is stated regarding an Israelite. For he can never redeem like a Levite until he will be a Levite and in a Levitical city. For two Biblical verses are written: It is written (Leviticus 25:33): “for the houses in the cities of the Levities are their holding [among the Israelites],” and it is written (Leviticus 25:33): “Such property as may be redeemed from the Levites,” which implies that for some of the Levities I have given permission to redeem, but not to all of them, excluding the son of Levite who comes from a mother who is illegitimately married to him (i.e., a bastard) or from a female descendant of the Gibeonites (see Joshua 9:27 as well as Tractate Yevamot, Chapter 8 at the conclusion Mishnah 3), and all the more so an Israelite who inherited his mother’s father, a Levite, for he (i.e., the grandson) is a complete Israelite and does not ever redeem [like a Levite].
+אין הדברים אמורים (these rules have been stated only) – these things/rules are stated regarding redemption at any time other than concerning Levitical cities. But until he will be a [full] Levite, we don’t require this. And the Halakha is according to the Sages.
+מגרש – a place empty of anything, and there is no house in it nor do they sow [seeds] other than being a beauty/embellishment of the town [which requires open space all around] (see Rashi to Bava Batra 24b).
+אין עושין שדה מגרש – as it is written (Leviticus 25:34): “But the unenclosed land about their cities cannot be sold [for that is their holding for all time],” What do [the words] "לא ימכר"/cannot be sold mean? If you were to say that it cannot be sold at all, but [it is written] (Leviticus 25:32): “the Levites shall forever have the right of redemption,” it follows that it can [in fact] be sold, but what [is the meaning of] (Leviticus 25:34): “[But the enclosed land about their cities] cannot be sold/לא ימכר ?” It shall not be changed.
+כדי שלא יחריבו – the settlement of the land.
+מוכרים לעולם (see Tractate Arakhin, Chapter 9, Mishnah 1) – and not like an Israelite who is not able to sell less than two years prior to the Jubilee [year] as it is written concerning them (Leviticus 25:15): “and in selling to you, he shall charge you only for the remaining crop years,” but they (i.e., the Priests and Levites) can sell even near the Jubilee [year].
+וגואלים לעולם – but if they (i.e., Kohanim and Levites) sold dwelling houses in a walled city, they are permanently sold at the end of the year like dwelling houses in a walled cities of an Israelite, but if they sold fields, they don’t need to stand in the hands of the purchaser for two years, but rather, they redeem [them] immediately, if they wish.
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+Bartenura on Mishnah Arakhin
+ברטנורא על משנה ערכין
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Arakhin
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-https://www.sefaria.org/texts
+
+Bartenura on Mishnah Arakhin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הכל מעריכין (dedicate the value of a person or of an animal unfit for the altar) – "הכל" /everyone includes a male who is thirteen years and one day old who did not bring forth two [pubic] hairs, that he dedicates the value of a person or of an animal unfit for the altar, or he is a minor one year before he (or she) reaches majority/adulthood [if it can be shown that the child understood the nature of the vow] (which is based upon Numbers 6:2: “If anyone, man or woman כי יפלא/explicitly utters a Nazirite’s vow to set himself apart for the LORD”), and he is called מופלא/uttering a distinct vow because they examine him if he knows how to utter a vow distinctly and to explain in the name of Whom he made the vow, and in the name of whom he dedicated [to the altar]. And even though it is written (Leviticus 27:2): “[Speak to the Israelite people and say to them:] When anyone explicitly vows/"איש כי יפלא נדר בערכך" [to the LORD the equivalent for a human being],” when he is near his period of maturity/adulthood, he is called a man (i.e., an adult) in this matter. And [the word] "הכל"/everyone that also refers to [the individual who is] the subject of the valuation, including someone disfigured/disgraced and/or afflicted with boils, who is not worth anything [financially]. For you might think that I would say that a vow of assessment of a person or animal dedicated to the sanctuary, as it is written (Leviticus 27:2 -see above), he whose person has a value, can vow the value of a person or an animal, but he whose person has no value cannot (see Tractate Arakhin 2a), which comes to tell us that [the word] "הכל"/everyone that refers to those entitled to dedicate, because it is taken for being dedicated, and those being dedicated is necessary [to teach] to include those who are younger than a month old, which can be dedicated [for a sacrifice] even though they are not the subject of valuation.
+מעריכין – if a person said about someone, “I vow the value of so-and-so,” he gives the value of that individual according to his years as it is determined in the [Torah] portion of valuations, as the vow of value is regulated by the condition of the person whose value is vowed.
+ונערכין – if another person said about him, “the value of this individual is upon me” or he said himself, “I vow my own value,” (see Talmud Arakhin 7b).
+נודרין – if he said: “the monetary value of so-and-so is upon me,” he must give according to what is appropriate to be sold in the marketplace.
+ונידרין – another person said regarding him: “the monetary value of so-and-so is upon me,” or he himself said: “the monetary value is upon me.”
+כהנים ולוים – it was necessary for him (i.e., the teacher of this Mishnah) to teach us that they (Kohanim and Levites) are valuated, for you might think that I would say, since it is written (Leviticus 27:8): “[But if one cannot afford the equivalent,] he shall be presented before the priest, and the priest shall assess him,” an Israelite comes before a Kohen but not a Kohen before a Kohen, therefore, a Kohen is not [personally involved] in valuation, for if he is poor, we do not call upon him: “he shall be presented before the priest,” it comes to tell us that Kohanim are included in the laws of Arakhin/valuation, and since it teaches Kohanim [in the Mishnah], it also teaches Levites and Israelites [in the Mishnah].
+נשים ועבדים – that the woman pays when she becomes a widow or when she becomes a widow or when she becomes a divorcee, whereas the slave [pays] when he is freed.
+טומטום ואנדרוגינוס נודרים ונידרים – for behold they have monetary value.
+ומעריכין –(pledge the valuation/dedicate the value of a person or an animal unfit for the altar) – of others, if they said, “the valuation of so-and-so is upon me,” they give the valuation of that individual.
+אבל לא נערכין – if he said: “my value is upon me,” or another person said about them: “the value of so-and-so is upon me” (regarding someone who is of doubtful sexual traits or exhibits traits of both sexes), he did not say anything, for a male and a female are mentioned In the [Torah] portion of Arakhin/valuation, until he will be a real male or [she] a real female.
+פחות מבן חודש נידר – if [another] person said: “his monetary value is upon me,” because he is worth something fiscally.
+אבל לא נערך – for the word ערך/valuation is not mentioned in this [Torah] portion other than with something from one month old and beyond.
+
+Mishnah 2
+
+הנכרי ר' מאיר אומר נערך – two Biblical verses are written in the [Torah] portion of Arakhin/valuation – one is an amplification and the other is a restriction. The words "בני ישראל" /Israelites (see Leviticus 27:2), excludes heathen. [The words] "איש כי יפלא"/When anyone explicitly vows, amplifies/expands upon "כל איש"/every person, and even a heathen [is included] by implication. Rabbi Meir holds that a heathen is subject to the pledge of Valuation [by others] but does not pledge the Valuation [of others], for we found that Scripture amplified those who are subject to the pledge of Valuation by others more than pledging the Valuation of others, for a deaf-mute, imbecile and a minor are subject to the pledge of Valuation by others, but they do not pledge the Valuation of others, therefore, it is sufficient that the restriction is for those who pledge the Valuation of others and the amplification is for those subject to the pledge of Valuation by others.
+ר' יהודה אומר נכרי מעריך ואינו נערך – for we have found that a person who is of doubtful sexual traits and a person who exhibits elements of both sexes pledge the Valuation [of others] but are not subject to the pledge of Valuation by others. And the Halakha is according to Rabbi Yehuda. Therefore, a heathen who said: “the value of this Israelite person is upon me is liable to give according to the years of the determined value in the [Torah] portion [of Arakhin]. But an Israelite who said: “the value of this particular heathen is upon me,” or a heathen who said, “my value is upon me,” did not say anything.
+
+Mishnah 3
+
+הגוסס – is not subject to the vow [of payment of their worth to another], for he stands to be dead.
+ולא נערך – as it is written (Leviticus 27:8): “he shall be presented…and [the priest] shall assess him,” but this one (i.e., the person at the point of death) is presentable nor assessable.
+והיוצא ליהרג – that the proceedings [of his trial] are finished (i.e., the sentence has been pronounced) in an Israelite court. But if he goes to be killed at the hands of the [heathen] kingdom, it does not matter whether it is a kingdom of Israelites or a kingdom of heathens, everyone holds that he pledges the Valuation [of others] and he is subject to the Valuation [by others].
+לא נידר – that he is not worth anything [monetarily].
+ולא נערך – as it is written (Leviticus 27:29): “No human being who has been proscribed can be ransomed; [he shall be put to death].”But Rabbi Haninah ben Akaviah who stated that he is subject to the Valuation [of others], maintains this Biblical verse (Leviticus 27:29): “No human being who has been proscribed” for a different exposition.
+ר' יוסי אומר כו' – Rabbi Yossi and the first Tanna/teacher do not disagree regarding a person who takes a vow and makes an assessment and who sanctifies. But they disagree if it caused damaged. The first Tanna/teacher holds, if it caused damage, it is exempt from payment/indemnity. For even if the one who causes damage is liable for indemnity/payment from the Torah, a loan that is written about in the Torah is not equivalent to something written in a document, but it is an oral loan. And an oral loan does not collect from the heirs. But Rabbi Yossi holds, that the loan that is written in the Torah is equivalent to a loan written in a document and he collects from the heirs. But the Halakha is according to the first Tanna/teacher. But after they have established that an oral loan collects from the heir, the Jewish court collects his money and they pay for what he has damaged.
+
+Mishnah 4
+
+אין ממתינין לה עד שתלד – for you might have thought that offspring, the monies belong to the husband, as it is written (Exodus 21:22): “the one responsible shall be fined according to the woman’s husband may exact from him.” But we don’t cause him to lose, as it comes to teach us as it is written (Deuteronomy 22:22): “both of them – the man and the woman with whom he lay – shall die,” also including the offspring.
+ישבה על המשבר – it is the place of sitting for the woman in labor is called משבר/the travailing stool.
+ממתינין לה עד שתלד – for since it (i.e., the fetus) is uprooted/removed to depart, it is another body and is not like the body of the mother.
+נהנין בשערה – it is not an actual hair that is stated, but rather a wig that she had from the hair of another woman tied to her hair. And especially when she said [to them]: “Give it to my daughter or to so-and-so (i.e., another woman), for since she said, “Give it,” she revealed her intention that it is not appropriate for her that it would be like her body to prohibit it, and when it is taken from a living person it is similar. But for another matter, it is prohibited, for the strangeness of the dead is prohibited to derive benefit from it.
+בהמה שנהרגה אסורה בהנאה – even its hair.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אין בערכין פחות מסלע (there is no [amount of money] in Valuations less than a Sela)- even if a poor person who made a valuation (i.e., dedicated the value of a person or of an animal unfit for the altar) and he doesn’t have the means/he cannot afford, he is not judged for less than a Sela, as it is written (Leviticus 27:25): “All assessments shall be by the sanctuary weight, [the shekel being twenty gerahs],” all the valuations that you dedicate shall not be less than a shekel.
+ולא יותר על חמשים – that this is the largest of the valuations that are written in the [Torah] portion [of Arakhin].
+נתן סלע והעשיר – someone twenty-years old whose valuation is fifty [Sela] but he was poor and gave a Selah for his valuation, for a poor person is judged by his financial means, and if he became rich, he is exempt.
+פחות מסלע – he gave less than a Sela.
+והעשיר he gives fifty [Sela]. For the first giving did not fulfill his obligation of his valuation, and his valuation was still upon him [to fulfill].
+היה בידיו חמש סלעים – a poor person twenty-years of age who valuated himself, and he had five Selas.
+רבי מאיר אומר אינו נותן אלא אחת – for Rabbi Meir held that he should give all of the fifty [Sela] that is upon him or he doesn’t give anything but a Shekel.
+וחכמים אומרים נותן כל מהש שבידו – for the Biblical verse as it is written (Leviticus 27:25): “All assessments shall be made by the sanctuary weight,” to the least of the valuations he comes, for even if he is the poorest of the poor, he doesn’t give less. However, where he has more, he gives, as it is written (Leviticus 27:8): “according to what [the vower] can afford.” And the Halakha is according to the Sages.
+אין פתח בטועה פחות משבעה (there is no [re] opening for a woman who misses count [of her period] less than seven days) – since it (i.e., our Mishnah) speaks that there is nothing less in valuation and nothing more, it also teaches in the Mishnah for all things that have no less and no more.
+פתח – the beginning of menstruant women/Niddot. That the law of the menstruant woman is from the Torah, if she began and saw it (i.e., menstrual blood) today, she counts six [days] and that day. If she saw it (i.e., menstrual blood) two days, she counts five [days] and those [two days]. If she saw it (i.e., menstrual blood) three [days], she counts four [days] and those [three days]. [And even] if she saw it (i.e., menstrual blood] all seven [days] and it stopped by the evening, she immerses [in a Mikveh] and she has conjugal relations. But from the seventh day and further they are the days of protracted menstruation/vaginal bleeding/Y’mei Zivah [which are] eleven days, for if she saw it (i.e., menstrual blood) on them one day or two days, she observes a day for day [without blood flow before she immerses in the ritual bath to regain ritual purity], and if she saw it (i.e., vaginal bleeding) for three consecutive days, she is a woman who experienced a flow of menstrual-type blood that requires seven clean days and a sacrificial offering. But if the days of her seeing a flow of menstrual-type blood over a month or [even] a year, she does not return to the beginning of the menstruant women until she sits seven clean days. But when she has sat seven clean [days] and saw it, that is the beginning of her menstrual period and she counts six [days] and it (i.e., that day), and returns to her matters as everything has been explained. But if she did not see on those eleven days three consecutive days [of menstrual-type blood], she is not a Zavah/a woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding. But if she sees it (i.e., menstrual blood) after them, whether she sees it whether adjacent to or whether she has been distanced from it, it is the beginning of the menstrual cycle of a menstruant woman. Even if she sees it (i.e., blood) for three consecutive [days], she does not count other than four [days] and those [three days], for the days of Zivah/days of protracted vaginal bleeding are not other than those eleven days that are between the end of this menstrual period to the beginning of the next menstrual cycle.
+אין פתח בטועה פחות משבעה – an [errant] woman [who misses count] [that she saw it (i.e., blood)] today and does not know if it she is standing in the days of her menstrual period or , or in those eleven days of the days of vaginal blood flow, she does not return to the opening of her menstrual cycle with less than seven clean days and not more than seventeen clean [days]. How so? If she was errant when she said one day: “I saw ritual impurity today,” and she doesn’t know if it is the period of her menstrual cycle and she needs to count six [days] and it (i.e., that day), [or] if in those eleven days, and she doesn’t need to observe a day for a day (i.e., wait until only one day has passed, a day for a day, without blood flow before she immerses herself in a ritual bath to regain ritual purity), if is less than seventeen, that if she didn’t see it (i.e., blood) until after the seventh day other than this day, she returns to the opening of her menstrual cycle. For if this day that she first saw it (i.e., blood) were the days of vaginal flow, because he eleven days were finished, the days of vaginal flow were completed and her observation of it (i.e., blood) was distanced that she did not see it until after seventeen days, and it is the beginning of her menstrual period. But even if she would say that this day is the beginning of her menstrual period, nevertheless, she left from the days of her vaginal flow at the end of seventeen days except for this day. But if she saw it (i.e., blood) on the seventeenth day, she did not leave from doubt if this is the day of her menstrual period or the day of her vaginal flow, for one could say that perhaps this day that she saw it (i.e., blood) first were the days of her menstrual period, and the seventeenth day that she saw it (i.e., blood) was the end of the eleven days between one menstrual period to another menstrual period, or perhaps the first day of the days of vaginal flow, and when the eleven days are completed, she has left from the days of flux , and the seventh day on which she saw it was the beginning of her menstrual period. And all the more so, if she saw it (i.e., blood) prior to the seventeenth day, that she did not depart from doubt. And all the while that she is in this doubt, she is disgraced, for always we will be strict upon her [status] from doubt. For when she sees it (i.e., blood) one day, it will be said that it is the beginning of her menstrual period and requires six [days] and it. And if she sees it (i.e., blood) on three consecutive days, it will be said that they are the days of vaginal flow and that she requires seven clean [days] and a sacrificial offering, but after seventeen days, one cannot be stringent, for it is certainly the beginning of her menstrual period and even if she should see [blood] on three consecutive days, she should count four [days] and those [three] and she immerses in a ritual bath and is ritually pure.
+אין בנגעים פחות משבוע אחד – for there are in the plagues that afflict a human that are made evident for one week if to [declare] ritually pure or to declare a person a leper.
+ולא יותר על שלשה שבועות – the plagues that afflict houses, as is taught in a Baraita in Torat Kohanim (i.e., the Sifra – also see Tractate Negaim, Chapter 3, Mishnah 8): from where do we know that if he stood unaltered during the first week, and during the second week, that he tears out [the leprous stone] and scrape [the wall] and plaster and he gives him the third week, as the inference teaches us (Leviticus 14:44,48): “The priest shall come to examine….if however, the priest comes [and sees that the plague has not spread in the house after the house was replastered].”
+
+Mishnah 2
+
+אין פוחתין מארבעה חדשים מעוברות – of thirty days for the year. For we don’t make more than eight months as defective/deficient (i.e., that they have only 29 days). But eight deficient ones we make [in the calendar].
+ולא נראה יותר על שמונה – meaning to say, and it doesn’t appear to the Sages to complement a month by assigning to it an additional day for more than eight months. For the “renewal” of the moon (i.e., the time that the moon takes to go around the planet earth between each beginning of the moon’s first quarter) is twenty-nine and one-half days and two-thirds of an hour and seventy-three parts (i.e., 793/1080 parts). For every two months has fifty-nine days, one month from twenty-nine days and one month from thirty days. The month of twenty-nine [days] is defective/deficient, and the month of thirty [days] is called full or “pregnant.” And according to law, it was that all of the months of the year, one would be “full,” and the other would be “deficient,” but because of the difference of the two-thirds by an hour and seventy-three parts, that there are in each and every month, sometimes, it is necessary to make eight months from the year as full and four deficient, and sometimes eight months are deficient and four are full/complete.
+אין פחות משנים – to the second day of their being baked.
+ולא יותר על שלשה – and on the third day of their being baked, they are consumed, but not beyond that. How so? If the Festival of Atzeret/Shavuot occurs on Sunday, they are baked on Friday, for their baking does not supersede neither the Sabbath nor the Festival, and they are consumed after they are waved, that is, on the third day. But when Atzeret/Shavuot occurs on the rest of the days of the week, they are baked on the eve of the Festival and consumed on the Festival which is the second [day] from their being baked.
+לחם פנים נאכל אין פחות מתשעה – which is baked on the Eve of the Sabbath (i.e., Friday) and eaten on the next Sabbath which is nine days from their being baked. If the two Festival days of Rosh Hashanah occur on Thursday and Friday of that week, they bake the shewbread on the Wednesday of that week, and arrange it on the table on Shabbat, but it is eaten on the second Shabbat which is the eleventh day from their having been baked.
+ולא יותר על שנים עשר – How so? If a male child is born at twilight of the Eve of the Sabbath (i.e., late afternoon on Friday just prior to the onset of the Sabbath), he is not circumcised on the Sabbath (of the next week), for perhaps it might be the ninth day (instead of the eighth day). For the twilight period is doubtfully day and doubtfully night. But if it is day, it would mean that the Sabbath is the ninth day, but circumcision that is not at its appropriate time does not supersede either the Sabbath or the Festival Dy. But if the two Festival Days of Rosh Hashanah occurred after that Sabbath, he is not circumcised until Tuesday, which is twelve days from his birth.
+
+Mishnah 3
+
+אין פוחתין מעשרים ואחת תקיעות במקדש (see parallel Mishnah with this information in Tractate Sukkah, Chapter 5, Mishnah 5) - in the Tractate Sukkah, Chapter “HeKhalil”/The Flute [53b] they are explained. But it is taught in the Mishnah: “But they do not sound more than forty-eight,” not exactly, for sometimes, they add up until seventy-five blasts of the Shofar when the eve of Passover falls/occurs on Shabbat, and because it is not all that frequent, it is not considered.
+אין פוחתין משני נבלים – for two Levites [when they sing over the sacrifice].
+ולא מוסיפין על ששה – but the reason is not given.
+חלילין – a kind of musical instrument whose sound can be heard from afar, TZALAMILISH in the foreign tongue and MIZMORI in Arabic.
+ולא מוסיפין על שנים עשר – corresponding to the twelve days in the year when the flute strikes them (figuratively – it means, “plays”) before the Altar. But the language of "מכה"/strikes – is a play on the word חליל/flute which is made with holes and one strikes the holes with one’s finger to make a pleasing sound.
+בשחיטת הפסח – on the fourteenth day of Nisan when they would recite the Hallel (i.e., Psalms 113-118) at the time of the slaughter of the Passover [offering], as is stated in the chapter, “The Daily Offering is slaughtered” (Chapter 5 of Tractate Pesahim) [84b].
+אבוב (brass flute) – the thin reed that is at the head/top of the flute, and in the Gemara (Tractate Arakhin 10b) it proves that the flute itself is called an אבוב /thin reed.
+שקולו ערב (its sound is sweet) – when it is of a reed, more so than that of copper/bronze. And specifically a flute that one strikes before the Altar on a sacrifice that supersedes the Sabbath, and all the more so, the Festival. But the flute of the ceremony of the drawing of water did not supersede neither the Sabbath nor the Festival, as is proven in [Tractate] Sukkah in the chapter "החליל"/The Flute (see Tractate Sukkah, Chapter 5, Mishnah 1/50a).
+לא היה מחליק אלא באבוב יחידי (none but flute solo was used for closing a tune, because it makes a pleasant finale – see Talmud Arakhin 10a) – when he would reach the conclusion of the tune, one of the flutes would lengthen his playing after the others had completed, and this is a pleasant closing more than if both of them would conclude as one (see Talmud Arakhin 10b). And חילוק/closing a tune softly is the conclusion of producing the sound of a melody/tune, and at the time of the offering [of the sacrifice] there was this song, and the Levites would sing with their mouth the Hallel (Psalms 113-118) in those twelve days, and the flutes would be playing. But on the rest of the days, they would praise [God] with cymbals and harps. But the song that the Levites would recite in the Temple on the first day [of the week] (Psalm 24): The earth is the LORD’s and its fullness,” and all of the Psalm, on the second day [of the week] (Psalm 48): “Great is the LORD and highly to be praised,” and similarly all of them (see also Tractate Tamid, Chapter 7, Mishnah 4).
+
+Mishnah 4
+
+ועבדי כהנים היו – those who would play the flute, for Rabbi Meir felt that they do not promote one from the Dukhan (i.e., the platform upon which the Levites stood during the singing of Psalms) to noble families (i.e., free from any taint of illegitimacy) and not to the enjoyment of tithes (i.e., if they are Levites they are not only privileged to marry into Israel’s noble families, but also, a more practical benefit, to obtain the tithe which a member of that tribe is entitled to receive from the average Jew). Therefore, it is does not matter to us if they were slaves.
+בית הפגרים בית צפריא – names of noble families.
+ומאמאום – name of a place.
+ומשיאין לכהונה – Kohanim would marry their daughters, that were from noble families of Israel. But Rabbi Yossi held that they promote one from the platform to noble families, therefore, if they were not noble families, he would not let them continue to play on the Dukhan.
+רבי חנניא בן אנטינוס אומר לוים היו – Rabbi Hananiah ben Antigonos holds that they promote one from the platform to the enjoyment of tithes, therefore, they were Levites. But they don’t dispute other than regarding those who play the musical instruments, but regarding singing by mouth, everyone agrees that only the Levites sing songs by mouth over the offering of sacrifices, as it is written (Deuteronomy 18:7): “He may serve in the name of the LORD his God [like all his fellow Levites who are there in attendance before the LORD],” what is service which is in the name of the LORD? He would say, this is the song. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 5
+
+אין פוחתין מששה טלאים המבוקרים (there are no less than six inspected lambs) – this Tanna/teacher holds that lambs of the daily burnt-offering require examination from blemish four days prior to their slaughter, similar to the Passover offering of Egypt, that was taken from the tenth [of Nisan] and its slaughter was on the fourteenth, for we derive (Numbers 28:2): "מועדו"/”at stated times,” that is stated in the daily offerings: “Be punctilious in presenting to Me at stated times [the offerings of food due Me],” from [the word] "מועדו"/at its set time, that is stated (Numbers 9:2): “[Let the Israelite people offer] the Passover sacrifice at its set time.” Therefore, prior to the day of inauguration [as a common priest] is four days of examination of eight lambs and we place them in the chamber of lambs, and on the day of inauguration, we take two for daily burnt-offerings and here remains there six inspected lambs, and after that, prior to the night, we examine two and place them there. And because that those are not yet at the time of the taking up of the two, they are not considered. And always, we take two and give two, an those two that we give, we take them on the fifth day of their being given.
+כדי לשת ושני ימים טובים של ראש השנה – he took a general sign, for just as that if Shabbat and two Festival days of Rosh Hashanah fall together I was necessary to advance and to examine this lamb for Shabbat on the Eve of the Sabbath, for he was not able prior to that day to go and to request a lamb and to examine it, for that is taking four days prior to slaughter, here also we always require four days prior to slaughter.
+ומוסיפין עד לעולם – if they wanted to add examined lambs in the chamber of the lambs, they add according to as they will want.
+משתי חצוצרות – when they sounds the trumpets, there are no less than two.
+ומוסיפין עד לעולם – But in the Gemara (Tractate Arakhin 13b – quoting Rav Zabdi in the name of Rav Huna) until one-hundred and twenty, as it states (II Chronicles 5:12): “and with them were one-hundred and twenty priests who blew the trumpets.”
+והצלצל לבד – one cymbal was there and no more. For it states in Scripture (First Chronicles 16:5): “And Asaph sounding the cymbals” (note: the Hebrew in the verse is slightly different – ואסף במצלתים להשמיע in the Bartenura – than what is found in the Bible: ואסף במצלתים משמיע ). But even though the word מצלתים is written in a plural form, because they are two wide pieces of metal that strike each other, but however, it is one occupation/trade that he is performing (i.e., playing the cymbals, with one set of utensils), for one of them does not work without its partner, and one person plays them.
+
+Mishnah 6
+
+אין פוחתין משנים עשר לוים – nine [Levites] for the nine lutes/citherns and two [Levites] for the two lyres and one for the cymbals.
+דוכן – a kind of balcony/portico that the Levites stand upon it.
+אין קטן נכנס – no minor Levite enters into the Temple courtyard for any Divine service, as for example, to sweep the Temple courtyard or to close the doors.
+אלא בשעה שהלוים עומדים – on the Dukhan in song or the minor Levites enter to sing with them.
+ולא היו – those minors sing with a lyre and lute/cithern, but only by mouth.
+כדי ליתן תבל – to give spices to the chanting of the Levites, because the voice of the children is thin and clear and spices up the voice of the adults.
+לא עולין – those minors. למנין – of the twelve Levites that are need for the Dukhan.
+ואין עולין – on the balcony/portico that is prepared for the Dukhan. But rather they stand on the ground.
+וצוערי הלוים היו נקראים – that they cause pain to the adult Levites, for they are not able to make fragrant and to sweeten their voices like they can.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+יש בערכין להקל ולהחמיר וכו' – all of them are explained further on in our chapter.
+את הנאה שבישראל – even if he is worth one-hundred Maneh, he does not give other than fifty Selah, and that is rule leniently. And to rule stringently, that a person pledges the valuation of the ugliest among the Israelites, even that he is not worth anything other than five Selah. He gives fifty Selah if the person being valuated is between the ages of twenty and sixty.
+
+Mishnah 2
+
+בחולת המחוז – around the city. That which is not all that praiseworthy because of the treading of the feet.
+חולות – surrounding [of a town] (Jastrow defines this as the “sand-plain of the Mahoz (district of Semaria). Like (Tractate Kilayim, Chapter 4, Mishnah 2): “the outer space of the vineyard”/מחול הכרם.
+מחוז – a city. Another explanation of מחוז – name of a place where its fields are not important.
+פרדסאות (pleasure gardens) – a place where there are a lot of gardens planted.
+סבסטי – name of a place. And the trees there are very exalted.
+
+בית זרע חומר שעורים בחמשים שקל כסף (see Leviticus 27:16: “[If anyone consecrates to the LORD any land that he holds,] its assessment shall be in accordance with its seed requirement: fifty shekels of silver to a HOMER of barley seed.”) If it is the beginning of the Jubilee cycle. But if not, he deducts from the years that have passed a Selah and a Pundiyon (i.e. 16 Perutah or 2 Issar) per year. [For every part of a field that suffices for] the vowing of a HOMER of barley, a place that is appropriate for sowing a KOR, that is thirty SEAH of barley, and it is larger than the place of sowing a KOR of wheat. But the person who dedicates the field of possession that is filled with trees, when he redeems them , he deems the trees at their worth, and then returns and redeems the land, its assessment shall be in accordance with its seed requirement: fifty shekels of silver to a HOMER of barley seed.
+ובשדה מקנה נותן את שויו – for in a field which he has bought, it is written (Leviticus 27:23): “The priest shall compute for him the proportionate assessment [up to the jubilee year, and he shall pay the assessment as of that day,” but the proportionate assessment is not other than the number of coins, which are according to what it is worth, and similar, it (i.e., the Torah) states (Numbers 31:28): “You shall exact a levy [for the LORD: in the case of the warriors who engaged in the campaign, one item in five hundred, of persons, oxen, asses, and sheep].”
+אחד שדה אחוזה ואחד שדה מקנה – for it is stated [in the Torah] regarding the ancestral field/field of possession (Leviticus 27:18): “the priest shall compute,” and regarding the acquired field it is stated (Leviticus 27:23): “the priest shall compute for him [the proportionate assessment up to the jubilee year],” just as regarding an ancestral field it is a fixed amount, so also, it is a fixed amount for an acquired field, “which is fifty shekels of silver [for every part of a field that suffices for] the sowing of a HOMER of barley” (see Leviticus 27:16 -and Tractate Arakhin, Chapter 7, Mishnah 1).
+ובשדה מקנה אינו נותן חומש – that regarding an acquired field, it is written (Leviticus 27:23): “[the priest shall compute for him] the proportionate assessment [up to the jubilee year],” Scripture makes an analogy to valuation/Arakhin, just as regarding valuation, one does not include an added fifth, even with regard to an acquired field, one does not add a fifth. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 3
+
+המית בן חורין נותן את שוויו – as it is written (Exodus 21:30): “If ransom is laid upon him, he must pay whatever is laid upon him to redeem his life,” the fee for the one who suffered damage.
+חבל בזה ובזה – whether on a slave or a free person, and he did not kill him, he pays full damages.
+
+Mishnah 4
+
+פגם – they estimate how much a person wants to give whether for a virgin maid-servant or a maid-servant who has already had sexual relations to marry her off to his male servant that he has gratification/satisfaction from.
+לפי המבייש ומהתבייש – a disgraced person who is bashful, and the one upon whom the indignity is inflicted, according to the importance of his embarrassment (see also Tractate Ketubot, Chapter 3, Mishnah 7).
+
+Mishnah 5
+
+נמצא האומר בפיו יתר מן העושה מעשה – the person who says: “I did not find her to be a virgin” gives/pays [a fine of] one-hundred [shekel] and he rapist [and seducer] who reveals her virginity through an action gives fifty [shekel].
+גזר דין – to not enter into the Land [of Israel].
+זה עשר פעמים – this is written regarding the Spies (Numbers 14:22), that implies that their legal sentence was sealed on this (i.e., the evil report that they shared about the Promised Land when they returned from their forty-day spy mission).
+
+Chapter 4
+
+
+
+Mishnah 1
+
+השג יד-בנודר (the law regulating the payment of certain vows according to one’s means – Leviticus 27:8) -the teaching of the law regulating the payment of certain vows according to one’s means, that the poor person is judged in Valuation according to his means/wealth, for we follow after the person making the vow, and not after the person about whom the vow is taken, as will be explained further on (see Mishnah 4 of this chapter) and as we learned in Tractate Arakhin, Chapter 2, Mishnah 1, the valuation is no less than a Sela).
+והשנים בנידר – a young child that made a valuation of the value of an old person gives the valuation of the old person, and we don’t follow after the years of the person who is making the vow. And the Tanna/teacher who calls the one dedicating the value of the person [or of an animal unfit for the altar] the one making a vow, as he took the language of Scripture, as it is written (Leviticus 27:8): “and the priest shall assess hm according to what the vower can afford.” And since it (i.e., the Mishnah) stated, “[the estimate of] ability to pay [is made in accordance with the status of] the one who vows, it (i.e., the Mishnah) also stated, [the estimate of the] the years [of age is made in accord with the status of] the one [whose Valuation] is vowed.
+והערכים בנערך (the vows of value are regulated by the condition of the person whose value is vowed) - the determination of the valuation of a male and a female, we follow after that of the one who is the subject of Valuation, as it will be explained further on (see Mishnah 4 of this chapter).
+והערך בזמן הערך – as it is explained further on (Mishnah 2), for if he made a valuation of himself when he was less than twenty-years of age, which is the valuation of a minor, and prior to his giving it, he was twenty-years of age, he does not give other than at the time of the valuation.
+
+Mishnah 2
+
+אומר אני אף בערכין כן – if it happens by chance, even with Valuations is similar to sacrifices, then it is like sacrifices, But it was stated [in this Mishnah] that Valuations are not like Sacrifices, because they are not similar one with the other, and for what reason does a poor person who dedicated the value of a rich person, gives the value of a poor person because of the law regarding the payment of certain vows according to one’s [own] means, because the rich person is not liable for anything, and not the monetary value of the Metzorah/leper. But this [individual] who spoke regarding the rich person, did not intend other than according to the measurement of the years of the rich individual which are less or more than his own years. Therefore, he is judged according to his own means/wealth, but the rich person who said: “My value is upon me,” that he is liable for a complete/full value, similar to the [wealthy] leper and the poor person heard it and said, “What that person that this upon me,” he gives the value of a rich person. This is the reading.
+היה עני והעשיר או עשיר והעני משלם ערך עשיר – if he was poor and became rich prior to giving [the valuation money], he pays the value of a rich person, for the All-Merciful one said (Leviticus 27:8): “according to what the vower can afford,” for it is in regard to one’s wealth/means. Rich and the poor [alike] also according to one’s means of the person who vows, is written (see the verse mentioned above), for he had the means at the time that he made the vow.
+רבי יהודה אומר אפילו עני והעשיר וחזר והעני נותן ערך עשיר – as it is written (Leviticus 27:8): “But if one cannot afford the equivalent,” until it will be that he must have remained in his impoverished condition from the beginning to the end of the proceedings (see Talmud Arakhin 17b). But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+אפילו אביו מת – at the time when this person is obligated for a sacrifice, his father is on his deathbed and about to die, and he (i.e., the father) died and he inherited from him ten-thousand before he brought his sacrifice, he does not bring anything other than the sacrifice of an impoverished person, just as he was at the time that he became obligated for a sacrifice.
+ספינתו בים – not that his ship was lade from his business-dealings with ten-thousand, for if so, he is rich. But rather, that his ship was rented out to others with ten-thousand as payment, and he lacks anything in his hand other than that ship. But because of the payment, he is not rich, for the rent is not completely paid other than at the end, and it is found that now he is a poor person. But, because of the ship itself, he is a poor person, for this Tanna/teacher [of the Mishnah] holds like one who says further on (see Talmud Arakhin 17b-18a) that if the person making the Valuation was a donkey-driver, the Kohen gives him his donkey and he doesn’t give it to be dedicated to the Temple, but if he was a farmer, he leaves for him the yoke/pair of working animals tied to the yoke which is his income. And so too, he leaves him his ship.
+
+Mishnah 4
+
+ילד – (who pledged the valuation of an elder) from age twenty until age sixty, for his value is fifty Shekel.
+נותן כזמן הערך – as it is written (Leviticus 27:17): “[If he consecrates his land as of the jubilee year,] its assessment stands,” he does not give other than according to the time of the valuation.
+יום שלשים כלמטה – if he stated that the valuation of so-and-so a minor child is upon me, and that minor was on that day was thirty [days old], it is like it is below that, and he did not say anything, for there is no valuation for less than a month [old], and thus it is written (Leviticus 27:6): “If the age is from one month [to five years, the equivalent for a male is five shekels of silver, and the equivalent for a female is three shekels of silver].”
+מבן ששים שנה ומעלה – implying that the sixtieth year was completed, and then he is judged like someone sixty [years old], but in the sixtieth year, he is judged as a child.
+הן אם עשינו – in astonishment. Meaning to say, and if this the case, if we made the sixtieth [year] like it is lower than this to be stringent for a valuation of an adult one should lessen from athe age of sixty for fifty Sela, but for someone older than age sixty, it is not other than fifteen [Sela].
+כלמטה ממנה להקל – that the valuation is more for someone who is twenty years old, an adult who is a less than twenty years, old, and similarly, with someone who is five [years old]. As it is written in Biblical verses.
+רבי אליעזר אומר (the foregoing applies so long as they are a month and a day more than the years [which are prescribed]) - Always the fifth year and the twentieth year and the sixtieth year are like less than that age. That we derive from an analogy comparing from the usage of the word "למעלה" and "למעלה". It is stated here (Leviticus 27:7): “If the age is sixty years or over/מבן-ששים שנה ומעלה, [the equivalent is fifteen shekels in the case of a male and ten shekels for a female],” and it is stated (Numbers 18:16): “Take as their redemption price from the age of one month up/ופדויו מבן חודש ומעלה [the money equivalent of five shekels by the sanctuary weight which is twenty gerahs],” just as there it is it is one month and one day, for a firstling is not redeemed any younger than from one month and one day, so even here, until he adds on to the sixty months and one day. And the fifth year and the twentieth year we derive from an analogy – שנה שנה /a year, a year (see the Mishnah), from the sixtieth year, as the first Tanna/teacher derives above, but the Halakha is not according to Rabbi Eliezer.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+האומר משקלי עלי כו', אם כסף כסף – if he specified silver, he gives his weight in silver, but if he specified gold, he gives his weight in gold. But surely it comes to tell us that if he didn’t specify, but rather stated merely, “my weight is upon me,” he exempted himself from anything, as long as there will be a thing that is similar to it that is ordinarily weighed in that place. And even pitch/tar and even onions and the people of the place are accustomed to sell them by weight, and one of the people of that place said merely: “my weight is incumbent on me [as a pledge to the Temple]” but did not specify, he gives his weight in pitch/tar or in onions and is further exempt.
+ומעשה באמה של ירמטיה – It explains in the Gemara (Tractate Arakhin 19a) that our Mishnah is deficient and should be read as follows, and if he is a prominent person, even though he has not expressly stated, we estimate in accordance with his honor, and it happened with the mother of the Yirmatia, a woman whose name was such, that said, “I vow the weight of my daughter,” and she went up to Jerusalem and weighed her, and then she paid her weight in gold, because she was estimated in wealth.
+משקל ידי עלי – how does he weigh his hand, for if he wants he makes it heavy and if he wants, he makes it lighter?
+ומכניסה עד מרפקו (pokes his hand in up to his elbow) – KUDO in the foreign tongue, because in vows one follows the language of human beings and at tht time, they would call the hand from the arm to the elbow, and when one places one’s hand into the jar filled with water, the water that is in the jar will spill out according to the place of the hand that one entered into it until the elbow (i.e., the water is displaced), and he goes back and places the flesh, sinews and bones of a donkey, for the weight of the flesh of a donkey is like the weight of the flesh of a human being, and there will be in that flesh sinews and bones according what is in the hand [of a human being] for the weight of the bones and sinews is not equivalent to the weight of the flesh, and he places into it until it returns and is filled up like it was, for now there is volume like the measurement of his hand, and he weighs the flesh and these sinews and this is the weight of his hand.
+היאך אפשר לכוין בשר כנגד בשר – for perhaps here is in the flesh of a donkey that place that he places into the jar more sinews and bones from what is in the hand [of a human being] or less, and it is found that the weight is not equivalent. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 2
+
+וכמה הוא שוה בלא יד – it explains in the Gemara (Tractate Arakhin 19b – see Rashi, s.v. אומד של נזקין), that we don’t valuate/estimate how beautiful when his hand is cut off and how much he would be worth when his hands are whole. For a person whose hand was cut off, when they come to valuate him how much he would be worth at first, they don’t valuate him other than cheaply, because we view him as despised, for this person who says: “the price of my hand is incumbent upon me,” his hand was not cut off. Therefore, it (i.e., the Gemara) explains how much he is worth without a hand, as for example, if his master sold all of him except for his hand, for his one hands is recorded/levied to his first master and we estimate how much he is worth when his master sells all of him and does not leave anything of him to himself. And how much less he is worth if his master left his one hand without selling it, for now he is not despised. And such he gives to the sanctity of the Temple.
+זה חומר בנדרם מבערכין – for whereas, if he said in valuation , that the value of my hand and/or my foot is upon me, he did not say anything, unless he said it with regard to which life depends.
+ערכי עלי ומת יתנו היורשים – the value of something that is determined/clearly defined. But specifically when he stood in judgment prior to his death, because he is not liable for a valuation until after he stands before the Kohen, as it is written (Leviticus 27:8): “he shall be pesented before the priest.” But my price is incumbent upon me, which is not other than what the Jewish court will estimate him, and behold he doesn’t come to that for he has died, even though he stood in judgment, he is lacking an approximate assessment, and the heirs do not pay it.
+נותן ערך כולו – for it is written (Leviticus 27:2): “the equivalent for human being.”
+זה הכלל – to include the rest of the limbs on which life depends.
+
+Mishnah 3
+
+חציי עלי – it would be like the valuation of my head and the valuation of my liver, for it is something upon which his life depends upon.
+דמי חציי עלי נותן דמי כולו – as it is written (Leviticus 27:2): “explicitly vows [to the LORD] the equivalent for a human being,” an analogy is made between a vow and a valuation, just as regarding a valuation, if he said: “the valuation of half of me is incumbent on me,” he pays the whole of his valuation, so also that of a vow if he said: “the price of half of me is incumbent on me,” he pays the whole of his price.
+זה הכלל – to include all of he limbs upon which his life depends, for if he said: “half of the price of that limb is upon me, as for example, that he said: “half of he price of my heart is upon me,” or the price of half of my liver is upon me, he gives the price of all of it.
+
+Mishnah 4
+
+מת הנודר והנידר יתנו היורשים – and he that stood in judgement before he died, as was explained above, but the ending clause is necessary: “The price of so-and-so is incumbent upon me,” if the person taking the vow dies, the heirs will give the money, for you might have thought that even though that he stood in judgment, since the person making the vow died prior to making an estimate/valuation of the one whom the vow was about, his possessions are not mortgaged, for it comes to tell us that an approximate assessment/assessment by sight is a revealing a general thing, for since the person about whom the vow is taken lives, we assess him.
+
+Mishnah 5
+
+בית זה קרבן – for keeping the Temple in repair.
+ונפל הבית – prior to the treasurer [of the Temple] grabbed hold of him.
+מת השור וכו' חייב לשלם – and we don’t say that there are no funds for the deed, other than for a human alone.
+
+Mishnah 6
+
+ממשכנין אותן (exact pledges from them) – the treasurer enters into their homes and takes it against their will.
+חייבי חטאות ואשמות – since it is for atonement that came, they do not procrastinate [in providing the sin-offering or guilt offering] , and they do not exact pledges from them. But the sin-offering of the Nazirite, since it does not come for atonement, and does not prevent him from drinking wine, for since the blood of one of the sacrifices was sprinkled, the Nazirite is permitted to drink wine and to become defiled to the dead, on occasion that he acted negligently and delayed, therefore we exact the pledge on his sin-offering.
+חייבי עולות ושלמים – even though the burnt-offering atones for [violation of] a positive commandment and for a prohibition that after its violation is transformed into a positive commandment, since the negative commandment is not an obligation, it is not considered as an atonement and one can delay performing it, therefore, we exact a pledge from them. But there are those liable for burnt-offerings where we don’t exact a pledge from them, as for example the burnt-offering of a leper, because it delays his purification and it does not come to delay him.
+כופין אותו עד שיאמר רוצה אני – where that the Jewish court exacts a pledge from him, he must state: “I want to do it.”
+וכן אתה אומר בגטי נשים – whomever his judgement is that they force him to divorce [his wife], the Jewish court of Israel beats him until he says: “I want [to do it] (i.e., divorce his wife), and he gives [her] the Jewish bill of divorce and it is appropriate (see also Tractate Ketubot, Chapter 7, Mishnah 10).
+
+Chapter 6
+
+
+
+Mishnah 1
+
+שום היתומים –([the proclamation of the sale of goods of] orphans evaluated [by the court to meet the father’s debt]) – a Jewish court that goes down into the property of orphans to sell them to cause to be collected to the creditor, we estimate the property/land and announce it thirty consecutive days one after another: “all who wish to take it should come and take.” But if they wanted, they announce for sixty days every Monday and Thursday, and this is more preferable. For even though that they considered every Monday and Thursday that are part of the sixty days from the beginning of the second day of the first public announcement, they did not find other than eighteen days; nevertheless, this is preferable since the matter drags on/stretches a lot more than they know and hear about.
+ושום הקדש – a person who dedicates an acquired field [to the Temple] which is redeemed with money according to what it is worth.
+בבוקר ובערב – at the time when the workers go out [to work] and at the time when they go home. For if there those who desire to sell it, he tells the workers at the time they go out [to work]: “See for me a particular field if it is nice,” and at the time when they go home, when he hears the public announcement, he recalls and goes and asks them. But when they make the announcement, they say: “This particular field – that such-and-such are its signs/marks [of identification], such and such are its pathways, such is how it makes grain and such the Jewish court has provided an estimate of it. And if they sell it for the [payment of] the Ketubah of his wife, they state: “The purchaser will buy it on the condition that he (i.e., the seller) will give the monies for the Ketubah of his wife.” But if they sell it for the creditor, they state: “On the condition that he gives the monies to the creditor.” Because there is a purchaser that it is pleasant for him to purchase it in order to pay the woman that he married bit by bit, and there is a case where it is more pleasant for him to pay the creditor who takes defective and broken Zuzim (i.e., coins), for it is not the manner of merchants to be so exacting in this. But even though we hold that the Jewish court does not require the property of orphans to sell them, and here (i.e., in this Mishnah) it is taught that “[the proclamation of the sale of goods of] orphans evaluated [by the court to meet the father’s debt] is thirty days,” that implies that the Jewish court does sell the property of orphans. But we state that only for three things does the Jewish court need to sell the property of orphans: a heathen creditor that their father owed him, and that interest [payments] eat up [their settlement], and on the Ketubah of a wife because there is ample provision for the orphans when she collects her Ketubah/marital settlement, for all the while that she didn’t collect her Ketubah settlement she has provisions/alimentation from the orphans; once she collects her Ketubah settlement, she no longer has alimentation. And on a debt that their father admitted to/acknowledged at the time of his death that someone has [a claim] of a Maneh, or that the Jewish court excommunicated him on this debt and he died in his being excommunicated, or that the time had not yet arrived at the time of his death for repayment of the debt, for a person does not act in the midst of its time, and when the Jewish court needs the property of the orphans for these things, they appoint for them an administrator (or guardian) and they sell it through public announcement, as is taught in our Mishnah. But these words apply with regard to land, but regarding movables, now that we hold that movables of orphans can be mortgaged to a creditor, the creditor needs to take an oath and collect his lien from the movables and there is no need for public announcement, for we don’t make public announcements on either slaves nor on documents nor on movable properties.
+ידירנה הנאה – with the knowledge of the many a vow that has no releasing/loosening [from the vow], so that he will never return her [as his wife] ever, for perhaps through a subtlety, he divorces her in order that she can collect her Ketubah settlement from that which was dedicated to the Temple.
+קנוניא (a conspiracy to defraud and divide the profits) – a subtlety.
+ר' יהושע אומר אינו צריך – Rabbi Eliezer and Rabbi Yehoshua do not disagree here if a person performs a conspiracy on something dedicated to the Temple to defraud and divide the profits or not, both of them admit regarding a person that is on his deathbed, that always, he would not perform a conspiracy on something dedicated to the Temple, for a person does not sin regarding something that is not his. But regarding someone healthy, they both admit that he does make a conspiracy on something dedicated to the Temple. What they do disagree on is on a question [to a Sage] of dedication of something to the Temple for Rabbi Eliezer holds that they do not appear before a Sage regarding a question of dedicating something to the Temple, and even if he states to the Sage that it was not for this purpose that he vowed and the dedication to the Temple is in error, even so, the Sage cannot release his vow, for Rabbi Eliezer holds that a dedication done to the Temple in error is a valid dedication, and because this person making a dedication cannot find a Sage who will release him, he performs this conspiracy. But Rabbi Yehoshua holds that they do appear before a Sage regarding someone who dedicates something to the Temple [who wants to be released] for he states that it was not for that purpose that I made the vow and I errored, they release him, for something dedicated to the Temple in error is not a dedication to the Temple. Therefore, he does not have to take a vow [against] deriving any benefit, for if it was for making a conspiracy that he did it, he would come [before a Sage] to be absolved of his vow and he would not have to divorce her. And he Halakha is according to Rabbi Yehoshua.
+הערב לאשה בכתובתה – and the husband lacks property and needs a guarantor to pay off her Ketubah settlement. The guarantor should not pay her Ketubah settlement until the husband first makes her take a vow that he will not be able to take her back [as his wife]. For we suspect lest it is his intention to take her back and to consume her Ketubah settlement after she collects it from the guarantor. And the legal decision in the law of the guarantor of the Ketubah is explained at the end of [Tractate] Bava Batra [Chapter 10, Mishnah 7].
+
+Mishnah 2
+
+והיתה עליו כתובת אשה – as for example that the divorce of his wife preceded the dedication of property to the Temple, for now there is no conspiracy to defraud and divide the profits (see Tractate Arakhin 23a).
+אלא הפודה פודה – her husband redeems them from the property of the Temple cheaply for a small amount in order to pay the woman her Ketubah settlement, for certainly the dedication to the Temple does not take effect on them, for they are not his. And this is a small amount, as a decree, lest they say that what is dedicated to the Temple goes out to become unconsecrated without redemption.
+הקדיש תשעים והיה חובה מאה – even though his liability is larger than that which he dedicated to the Temple, we don’t say that it was not the intention that these possessions would be borrowed but rather he is completely believed therefore he did not collect that which was dedicated to the Temple. But we state that it was the intention that these possessions were borrowed, and he collected from them. And up to how much? Up to one half. But if the possessions that he dedicated to the Temple are not worth half of the liability, he does not collect from them, for it was not with the intention of these properties that he borrowed, for a person is not used to purchasing land for more than double than it is worth.
+
+Mishnah 3
+
+ממשכנין אותן (as a follow up to Tractate Arakhin, Chapter 5, Mishnah 6) – a treasurer enters into their homes and takes [the surety/pledge] against their will.
+מזון וכסו ומטה סנדלים ותפילין – on all of hem they leave over for him money to purchase them if he lacks them, as it is written (Leviticus 27:8): “But if one cannot afford the equivalent, [he shall be presented before the priest, and the priest shall assess him,” and the Rabbis expound upon this Biblical verse thusly: “but if one cannot afford/ואם מך “ – it will be made that he will remain, that he would have existence/stability (הויה ) and support/livelihood (חיות ), “the equivalent/מערכך “- from the money of the valuation. And this implies that he has existence and livelihood from the money of the valuation, but not for his wife and not for his children.
+מכל מין ומין – from all of the trades/skilled labors that require four or five utensils.
+מעצדים (adze) -DULDORA in the foreign tongue, that smoothens/levels the face of the board/tablet.
+מגירה (saw/plane) – a kind of long knife filled with notches, And the language is Biblical,משור/saw (see Isaiah 10:15: “[Does an ax boast over him who hews with it] or a saw magnify itself above him who wields it/אם-יתגדל המשור על מניפו ,” SIGA in the foreign tongue.
+צמדו – the yoke of cattle. For they are the utensils of his trade/craft, but the Halakha is not according to Rabbi Eliezer that the yoke of cattle and a donkey are property, and are not considered utensils of a craft/trade.
+
+Mishnah 4
+
+מין אחד מרובה ומין אחד מועט – as for example, three adzes and one saw.
+נותנים לו שנים מן המרובה – and the third the treasurer takes.
+וכל שיש לו מן המועט – they leave for him and we don’t sell him another. For in order that it is sufficient for him until now with this, now also it will be sufficient for him. For you might have thought that until now there were people that would lend him, because he had one kind of utensil to lend him another, now that the treasurer took from the abundant [tools], there is no found who would lend him [another], therefore, we will sell him another, it comes to tell us that this is incorrect (see Talmud Arakhin 24a).
+
+Mishnah 5
+
+אין לו בכסות אשתו ובניו – because these properties are not his.
+שצבען לשמן – for the sake of his wife and children.
+לא בסנדלים חדשים – it comes to teach us something remarkable for even though that they still had not worn them (i.e., the shoes), they are he time of their purchasing/acquiring them.
+אע"פ שאמרו עבדים נמכרים בכסותן לשבח – their nice raiment/clothing praises and raises their monetary value, as for example regarding the possessions of orphans, that if clothing worth thirty Denar should be acquired by a slave, he should ameliorate it by a Maneh on the monetary value that it is worth currently.
+לאטליס – to the market day.
+לכרך – that it is the manner of merchants to come there and purchase pearls at an expensive price.
+אין להקדש אלא מקומו – regarding a pearl.
+ושעתו – regarding a slave, as it is written (Leviticus 27:23): “and he shall pay the assessment as of that day,” that he not delay it. “a sacred donation to the LORD” (ibid.), implying that everything that is a sacred donation to the LORD, such as mere donations to the Sanctuary, which are for the repair of the Temple, all of them should be given on that day immediately, so that he would not delay them. And the reason is, as Maimonides wrote (in his commentary to the Mishnah), that sometimes when they come delay [their sale] in order to increase their value, but [in actuality] they come to a loss in value, and for this reason, also, one does not profit from that which is dedicated to the Temple.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+אין מקדישין – an ancestral field.
+פחות משתי שנים (less than two years before the Jubilee year) – as it is written, regarding one who dedicates an ancestral field (Leviticus 27:18): “[the priest shall compute the price] according to the years that are left [until the jubilee year],” and [the word] שנים/years is not les than two. A person who dedicates his ancestral field in the first year of the jubilee and comes to redeem it, gives fifty Sela for an area requiring a KOR of seed, as it is written (Leviticus 27:16): “fifty shekels of silver to a HOMER of barley seed, etc.” But if he dedicated it ten or twenty years after the Jubilee year, we calculate the remaining years until the coming Jubilee year, and he gives a SELAH and a PUNDIYON for each year, as it is written (Leviticus 27:18): “But if he consecrates his land after the jubilee, the priest shall compute the price according to the years that are left [until the jubilee year], and its assessment shall be reduced,” that is, the deduction [from the price of redemption according to the years of redemption] that he doesn’t give fifty complete [years]. But a person who dedicates [his field] two years before the Jubilee [year], he redeems it for two SELA and two PUNDIYONIM, as it is written (Leviticus 27:18): “according to the years that are left”, and such is the accountability which goes up of the redemption of the ancestral field for each year a SELA and a PUNDIYO, for if he dedicated it in the first year after the Jubilee he would redeem it for fifty shekel, deduct from them the forty-nine coming years until the next Jubilee forty-nine shekel, it is found a Sela for each year and an additional Sela, and this additional Sela is divided into PUNDIYONIM, for in each SELA there are forty- eight PUNDIYONIM, therefore a SELA and a PUNDIYON for each year less a PUNDIYON. And just as they required him to give a SELA and a PUNDIYON for each year, for forty-nine years – forty-nine SELA and forty-nine PUNDIYONIM, and there is here one additional PUNDIYON more than the fifty shekel that the Torah mentioned, that PUNDIYON is agio (an addition) to the units (making fifty, as a round sum, instead of forty-eight – see Tractate Bekhorot 50a), meaning to say for the customary addition weight in retailing that he must give for each and every shekel on its own. Alternatively, even though the Selah is not other than forty-eight Pundiyonot, he is required to give forty nine, which is a Selah and a Pundiyon for forty-nine years, because one who gives Pundiyonim to purchase a Sela from the money-changer gives forty- nine Pundiyonim, and that is an agio (an addition) to the units (making fifty, as a round sum, instead of forty-eight. And the person who dedicates his ancestral field less than two years prior to the Jubilee year, there isn’t deduction from the price of redemption according to the years of possession (see Tractate Arakhin 24a), but if he comes to redeem it, he gives fifty complete [shekels], for concerning deduction, it is written (Leviticus 27:18): “according to the years that are left until the jubilee, and its assessment shall be so reduced,” and the minimum of שנים/years is two years. And it is good advice that our Mishnah teaches us that a person should have consideration for his possessions (see Tractate Negaim, Chapter 12, Mishnah 5) and not dedicate them [to the Temple] less than two years [from the Jubilee year] and not lose forty-eight Sela.
+ולא גואלין אחר היובל – and not after the Jubilee, it is stating near the Jubilee [year], but this “after” refers to even after twenty or thirty years. And this is what it says: A person who comes to redeem [his field] in the middle of the Jubilee and to give a Sela and a Pundiyon for the coming years, and he would stand in Nisan, which is the middle of the year, he should not say: “I give half-a-Sela and half-a-Pundiyon from this year, but rather, he gives a complete Sela and Pundiyon. And that is why it (i.e., the Mishnah) states, “They do not redeem it less than a year after the Jubilee”, for as long as the entire year did not go out, he does not deduct anything at all and he does give a redemption fee for half-a year- but rather a full year’s redemption fee. And what is the reason? Because we don’t calculate months with the Dedication to the Temple. A person who comes to redeem his field five and one-half years before the Jubilee [year], we don’t calculate them as six months that had passed from the sixth year, but rather, he gives six Sela and six Pundiyonim, as it is written (Leviticus 27:18): “the priest shall compute the price according to the years that are left,” years – you calculate, but you don’t calculate months, meaning to say, all that which remains is considered years, to make remaining month a year, but you don not calculate the months that passed, to deduct from the Shekel and Pundiyon for them.
+אבל הקדש מחשב חדשים – meaning to say, if it is interval of dedication to the Temple, that we calculate it through the passing of the half year that passed, as for example, that a person sanctifies to the Temple in the half of the forty-eighth year of the Jubilee, for if you calculated for that passage, it would be less than two years before the Jubilee and we don’t redeem for a deduction from the price of the redemption according to the years of possession with due deduction other than for fifty years. But if you say that we don’t calculate the months that passed, we have here two years prior to the Jubilee, and there is loss to that which is dedicated to the Temple that he did not give other than two Sela and two Pundiyonim, here certainly we calculate them according to the complete passage of time, and there aren’t two years before the Jubilee [year], but we don’t redeem for a deduction from the price of the redemption other than for fifty shekels, as it is written (Leviticus 27:18): “the priest shall compute the price,” nonetheless.
+בשעת היובל – at the time when the Jubilee is in vogue. But at the time when the Jubilee is not in vogue, he redeems it according to its value like the rest of the things dedicated to the Temple.
+זרע חמר שעורים – a place where he is able to sow a KOR of barley when they sow with the quantity of seed which it takes when throwing with the hand and with an intermediate sowing, not that the seed should be pressed together greatly or spread out and dispersed a great deal.
+נקעים עמוקים וכו' (cavities that are ten handbreadths deep) – and that they would be filled with water that are not appropriate for sowing, but if they are not filled with water, for since, they are proper whatever it may be, even though they are not measured with it, we calculate them on their own, and they are redeemed according to the calculation of fifty Sela for a Bet Kor/an area requiring a Kor of seed.
+פחות מכאן נמדדין עמה – even though they are filled with water and hey are not proper for sowing, since they are not ten [handbreadths] deep. And similarly rocks, since they are not ten [handbreadths] high, they are called by the name of the land [it is part of] and are not considered on their own.
+אלא נותן את כולו כאחד – as it is written (Leviticus 27:18): “the priest shall compute the price” until there would be all of the money would be as one.
+
+Mishnah 2
+
+ואחד כל אדם – who redeems a Bet Kor/an area requiring a Kor of seed, whether it is worth one-thousand shekel or whether it is not worth anything other than fifty shekel.
+שהבעלים נותנים חומש – as it is written (Leviticus 27:19): “and if he who consecrated the land wishes to redeem itג, [he must add one-fifth to the sum at which it was assessed, and it will pass to him].”
+
+Mishnah 3
+
+אינה יוצאה מידו ביובל – to be distributed to the Kohanim for just as that if another person had redeemed it and it go forth on the Jubilee and distributed to the Kohanim, as it is written (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD, [as land proscribed; it becomes the priest’s holding].”
+גאלה בנו יוצאה לאביו ביובל – but not to the Kohanim, as it is written (Leviticus 27:20): “[But if he does not redeem the land] and the land is sold to another, it shall no longer be redeemable,” "לאיש אחר" /to another person – but not to the son.
+גאלה איד מקרוביו – of the person who dedicated it from the hand of the treasurer, and the person who dedicated it and redeemed it from the hand of his relative, it does not go out from the hand of the one who dedicated it in the Jubilee [year] to be distributed to the Kohanim.
+גאלה כהן – from the hand of the treasurer.
+לא יאמר הגואל – but if an Israelite redeemed it, it goes out to me and to my colleagues on the Jubilee [year], now that it is under my hand that I redeemed it, there is no Kohen who is more appropriate for me than me.
+
+Mishnah 4
+
+ולא נגאלה – it was not redeemed from the hand/domain of the Temple, neither by its owners or by anyone else.
+הכהנים נכנסים לה – Kohanim of the priestly watch (one of the twenty-four such groups – each for a week at a time) when the Jubilee comes in contact with it, they enter into it, and it is irredeemable in their hands.
+ונותנים את דמיה למקדש – for they derive/learned "קודש" (i.e., Leviticus 27:14: “If anyone consecrates his house to the LORD”) "קודש" (i.e., Leviticus 27:21: “when it is released in the jubilee it shall be holy to the LORD”) from one who dedicates/sanctifies his house. It is written here regarding an ancestral land (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD,” and it is written regarding one who consecrates his house (Leviticus 27:14): “If anyone consecrates his house to the LORD,” just as the house does not leave from the possession of the Temple without payment of money, as it is written there (Leviticus 27:14): “the priest shall assess it”, for a house does not go out to the Kohanim but rather is redeemed with money, so also the ancestral field does not go out from being devoted to the Temple without money. Therefore, when another person redeems it, the monies go to the Sanctuary for the repair of the Temple, and when the Jubilee [year] arrives, it goes out without payment to the Kohanim, and if it was not redeemed, the Kohanim give the sum of fifty Shekels and take it.
+ר' שמעון נכנסין אבל לא נותנין – that he derived/learned "קודש" (i.e., Leviticus 23:20): “[The priest shall elevate these] – the two lambs [together with the bread of first fruits as an elevation offering before the LORD;] they shall be holy to the LORD/קדש יהיו לה', for the priest.”) "קודש" (i.e., Leviticus 27:14) from the lambs of Atzeret/Shavuot, as it is written with them (Leviticus 23:20): “they shall be holy to the LORD for the priest.” Just as there they are done gratuitously, even here, it is done gratuitously. And it is satisfactory for him that the ancestral field is derived from the lambs for Atzeret/Shavuot, for both of them are from the twenty-four gifts to the priesthood, and he doesn’t derive it from one who dedicates his home [to the Temple] and it is not given ever to the Kohanim. But for Rabbi Yehuda, it is satisfactory that the ancestral field is derived from one who dedicates/sanctifies his home [to the Temple] for both of them are the holy things devoted to the repair of the Temple. And it is not derived from the lambs for Atzeret which are the holy things of the Altar. But the Halakha is according to Rabbi Yehuda.
+שדה רטושין – an abandoned/left-behind field. Like (Hosea 10:14): “When mothers and babes were dashed to death together.”
+עד שיגאלנה אחר – when it leaves from hand on the Jubilee, Kohanim can enter it. And the reason of Rabbi Eliezer, as it is written (Leviticus 27:21): “when it is released in the jubilee, the land shall be holy to the LORD, [as land proscribed; it becomes the priest’s holding],” which implies that when it leaves from the hand of he redeemer like the law of the rest of people who purchase land that leaves [his hand] in the Jubilee, in that Biblical verse, it states that it will be for the Kohanim, but when it leaves from the hand of that which belongs to the Sanctuary, is not implied. For still the Biblical verse does not teach us that something dedicated to the Temple breaks forth from his power in the Jubilee year.
+
+Mishnah 5
+
+הלוקח שדה מאביו, מת אביו ואח"כ הקדישה הרי היא כשדה אחוזה – for prior to his dedicating/sanctifying it (i.e., his hand), it fell to him as an inheritance. Therefore, if he comes to redeem it, he redeems a Bet Kor for fifty shekels like an ancestral land, but he does not redeem it, but another redeems it, and it goes to the Kohanim in the Jubilee year (see Leviticus 27:16: “If anyone consecrates to the LORD any land that he owns/שדה אחוזתו, it assessment shall be in accordance with the seed requirements: fifty shekels of silver to a HOMER of barley seed.”).
+הרי היא כשדה מקנה – for we follow after the time that it was dedicated/sanctified. But if he comes to redeem it, he redeems the field according to its worth like the law of an acquired field, but if he himself did not redeem but another person redeemed, it returns to him on the Jubilee [year]. For at the time it was dedicated/sanctified, its actual body was not his, for in the future it would return to his father in the Jubilee like all other sales, and like others who dedicate/sanctify an acquired field, since the person who redeems it from the hand of the treasurer restores/returns it on the Jubilee to whomever has the possession of the land [through inheritance], which is to the father of this one, for he inherits the power of his father. But the Halakha is not according to Rabbi Meir.
+שדה מקנה – that he dedicated/sanctified it and another redeemed it, it does not out to the Kohanim on the Jubilee [year], for a person does not dedicate/sanctify something that is not his, and the land was not his other than until the Jubilee.
+כהנים ולוים מקדישים לעולם – and even during the actual year of Jubilee itself. But an Israelite who dedicated/sanctified his field in the Jubilee year itself, it is not sanctified.
+וגואלין לעולם – what is not the case for an Israelite who does not redeem [his field] after the Jubilee, as it is it written (Leviticus 27:20): “[But if he does not redeem the land,] and the land is sold to another, it shall no longer be redeemable,” but a Kohen or a Levite that sanctified [to the Temple] land that he inherited from his forefathers, he can always redeem it, and even if a Jubilee [year] passed on it and it was not redeemed, he can redeem it after the Jubilee, as it is written (Leviticus 25:32): “[As for the cities of the Levities, the houses in the cities that they hold -] the Levities shall forever have the right of redemption.”
+
+Chapter 8
+
+
+
+Mishnah 1
+
+המקדיש. בשעה שאינה יובל – at the time when the Jubilee [year] is not in force/being observed.
+פתח אתה ראשון – with how much [money] do you want to redeem it. And because of ample provision/ gain [for redemption of the field when Jubilee is not in force] for something dedicated/sanctified to the Temple, they ask him first and the owners add an additional fifth. And for this reason, it (i.e., the Mishnah) took the language of: “when the Jubilee is not in force,” for at the time when the Jubilee is in force, there is no need to ask him for how much he will redeem it, for its monetary values are determined: a Bet Kor (i.e., an area requiring a Kor of seed) for fifty shekel. But at the time when the Jubilee is not in force, such as after the tribe(s) of Reuven and Gad were exiled, they eliminated the Jubilee years as it is written (Leviticus 25:10): “you shall proclaim release throughout the land for all of its inhabitants,” at a time when all of its inhabitants are upon it (i.e., the land), but not at a time when they were exiled from its midst, for then it is redeemed at its worth.
+שהבעלים נותנים את החומש – all the monies of its worth and one-fourth more. And Similarly, every “added fifth” that is mentioned in the Torah, it would be the principal and its added fifth part. But because of three things, we state to the owners: “You open/declare first,” one of them is that the owners add the fifth, as is taught in our Mishnah. And the second is that the commandment of redemption is with the master, as it is written (Leviticus 27:27): “if it is not redeemed, [it shall be sold at its assessment],” so we see that the commandment of redemption precedes that of selling (see Tractate Arakhin 27a). And the third is that he adds and gives for its redemption more than other people, for a person desires his measure of capacity, one sixth of a Se’ah.
+
+איסר – eight pennies.
+לא אמר זה אלא כביצה – that is to say, this was not what actually happened, for he didn’t say, “for an Issar,” but rather, “with an egg.” And the treasurer said to him: “It’s yours; it is yours for an egg.” But there is a dispute of the first Tanna/teacher and Rabbi Yossi, as the Rabbis hold that we don’t redeem something dedicated [to the Temple] for less than four pennies, in order that the added fifth will [also] be a penny. But Rabbi Yossi holds, we redeem something dedicated [to the Temple] for anything, and even though its added fifth is not worth the equivalent of a penny. But the Halakha is according to the first Tanna/teacher.
+
+Mishnah 2
+
+ממשכנין מנכסיו עד עשר וכו' (they exact a surety from his property for ten) – and these words are when they retracted one after the other. But if they retracted all of them together, they divide in thirds between them equally. How so. If the first said: “This is mine for ten,” and the second said: “[this is mine] for twenty” and the third said:” [this is mine] for twenty-four, and the second and third [individuals] retracted as one, they give it to the first [individual] for ten, and exact a surety from the property of the second for seven and from the property of the third for seven, and it is found, that what is given in dedication to the Temple collects twenty four. And similarly, if all three of them retracted as one (i.e., at the same time), and the object was sold from that which was dedicated to the Temple to all three, they exact a surety from the properties of each one of the three [individuals] seven Sela. And such is the manner forever.
+
+Mishnah 3
+
+אמר אחד הרי היא שלי בעשרים ואחת – after the owners stated: “for twenty.”
+הבעלים נותנים – against their will twenty six, that to that one, they don’t give it to him, for since the owners said, “for twenty”, and the praise rose with the added fifth to twenty-five, but if they give it to him to this one “for twenty-one,” and it is found that it is dedicated to the Temple, he loses [money]. But the owners, against their will give that Selah that this one added to the principle and their twenty five, but on the Selah that this one adds, they do not add the added fifth.
+אמר אחד בחמשה ועשרים הבעלים נותנים שלשים – against their will. But in the Gemara (Tractate Arakhin 27b) an objection is raised: Why do they force the owners? It is all right that until now, we obligate them for we are not able to give to this, for their principal is not like the principal and added fifth that the owners stated in the first clause [of the Mishnah], therefore, by force, we return it to the owners, and since we return it to them, we need to give the principal the way others estimated it and their added fifth. But now that one person said: “for twenty-five,” it should be given to that one, for their principal is like the principal plus the added fifth that the owners stated in the first clause, and let the owners say: “another comes in our place that wants to give twenty-five like us.” And he responds, as for example, that in the first clause, the owners say: “one penny more on the twenty-five Sela,” that their calculation of twenty-five and an added fifth arrives at the twenty-fiv and an penny, but if we give it to this one, there is a loss to the Sanctuary. Therefore, we return it to the owners against their will. But that it is not taught [in the Mishnah’s] first clause: “the owners say for twenty and a penny,” for regarding the pennies the Tanna/teacher [of the Mishnah] was not exact and he did not consider to teach it to them.
+אם רצו הבעלים ליתן שלשים ואחד ודינר – as for example, that from the outset when the owners opened first [in bidding], they said: ‘for twenty-one Sela,” which is between the principal and the added fifth of twenty-six Sela and a Denar, for the Sela is four Denarim and the added fifth is one-quarter of the money as we have stated, and the valuation of this are five, which is thirty-one and a Denar.
+הבעלים קודמין – for if we would give him this, he would cause a loss to the Sanctuary of a Denar from was stated by the owners in the first clause [of the Mishnah], therefore, we return them to the owners against their will.
+ואם לאו – if the owners did not open first other than with twenty and, and this one (i.e., the potential buyer) states: “twenty-five.”
+אומרים לזה הגיעתך – this is surely yours, and we don’t return it to the owners. Because the owners state: “Another came in our place that gives twenty five like us.” But it is taught in our Mishnah that the owners do not add a fifth other than if they opened first, and not on the valuation of that [other] person, these words apply where people did not make an estimation of he land like this other person stated, but if three people make an estimated it according to the words of that of, the owners add an increased fifth of valuation against their will. But all of our Mishnah does not speak other than with ancestral field when the Jubilee is no longer in force, as it is taught at the beginning of the chapter (Mishnah 1).
+
+Mishnah 4
+
+מחרים אדם מצאנו – from part of his sheep. He says: Behold, they are property set apart for the priest’s use,” and he gives them to the Kohen.
+ואם החרים את כולן – that he did not leave for himself anything.
+אינן מוחרמין – as it states in Scripture (Leviticus 27:28): “But of all that anyone owns, [be it man or beast or land of his holding, nothing that he has proscribed for the LORD may be sold or redeemed],” and from his ancestral land. "מכל אשר לו"/"but of all [that anyone] owns", these are the movable properties, but not all the movables." "מאדם/anyone – these are the his slaves and Canaanite maidservants, but not all of them. "משדה אחוזתו"/”from land of his holding” – but not all of it. But the Halakah is not according to Rabbi Eleazar ben Azariah, but rather, ab initio, one should not dedicate all of it for priest’s or sacred use, but if he did dedicate it, the are considered dedicated for priestly and/or sacred use.
+להיות חס על מכסיו – that he will not squander/give them away to a non-Kohen.
+
+Mishnah 5
+
+שאין אדם מחרים דבר שאינו שלו – for his daughter, assuming that he can sell her while she is a minor, he is not able to sell her when she is a young woman.
+שהחרמים שלהם – as it is written (Numbers 18:14): “ Everything that has been proscribed in Israel shall be yours (see Leviticus 27:28 as well),” and since it is his (i.e., the Kohen’s) what benefit would there with this if he would devote it to priestly or sacred use, he himself has possession of it and he does not give it to another Kohen.
+נראין דברי ר' יהודה (it appears that the opinion of Rabbi Yehuda is correct) – this is what he said: the words of Rabbi Yehuda appear correct to Rabbi Shimon, for Rabbi Shimon agrees with Rabbi Yehuda and holds like him regarding land/real estate. But Rabbi Shimon did not speak other than about movables, because the Levites do not have things that are devoted to priestly or sacred use. But Rabbi Yehuda holds that an analogy was made between movable things to an ancestral field, as it is written (Leviticus 27:28): “but of all that anyone owns, be it man or beast of land of his holding,” just as ancestral land the Levities do not devote to the Kohen or to sacred use, as it is written (Leviticus 25:34): “[But the unenclosed land about their cities cannot be sold,] for that is their holding for all time,” even movable properties, the Levities cannot devote to priestly or sacred use. But Rabbi Shimon does not make this analogy and since Rabbi [Judah the Prince] goes down to explain the matter of Rabbi Shimon in what he agrees with Rabbi Yehuda and in what he disputes him. We learn from it the Halakha is according to Rabbi Shimon.
+
+Mishnah 6
+
+חרמי כהנים – property set aside for priestly use that was dedicated to the priests in order to give it to the Kohanim.
+אין להם פדיון – as it is written (Leviticus 27:28): “[nothing that he has proscribed to the LORD] may be sold or redeemed.” But that which is set aside for the repair of the Temple does have redemption, for it is with this intention that it was set aside, but this is not appropriate for the repair of the Temple other than money.
+וחכמים אומרים סתם חרמים לכהנים (without further explanation) – and the Halakha is according to the Sages. But those who set aside movables at this time, and similarly those who set aside for priestly use land outside of the Land of Israel that their law is like that of movables in this matter, they give to the Priests. Ut he who sets aside things for the repair of the Temple in this time when there is no Temple redeems them ab initio for a small amount. And ab initio, he should not give less than four Zuzim or something near to this, but not the equivalent to a penny alone or something like this, for there is no publicity to the matter.
+שהוא חל על קדשי קדשים – as will be explained further on (see Mishnah 7), “a person dedicates to the priest or to sacred purposes the things he declares holy.”
+
+Mishnah 7
+
+ואם נדר – if he said: “this burnt-offering will be upon me,” and he separated an animal for his vow and afterwards dedicated it to sacred purposes, but since he is liable for its guarantee/surety (i.e., property which may be resorted to in the event of non-payment) if it (i.e., the animal) died or was stolen, and it is found that it is, and he gives all of its monetary value to the Kohen, but he will offer the animal up as a sacrifice in fulfillment of his vow, for this certainly has redemption.
+ואם נקבה היא – that he is not liable for its surety if it died, property set apart for the priest or sacred use do not take effect, for it is not his, but rather incidentally, its worth. And the worth that it has for him he gives to the Kohen. How so? “This bull will be a burnt-offering,” and he dedicated it to the priests or for sacred purposes, they estimate how much a person who is not liable for a burnt-offering wants to give if he would find a burnt-offering cheaply in order to offer a sacrificial gift to his Creator, and equivalent to those monies, he gives that, for this is the satisfaction that he feels in obligating someone with it. For if it had died or was stolen, he is not liable for the surety, and when he separated it [for this purpose], he had fulfilled its obligation, but from now, he does not destroy nor lose anything other than the fact that he did not offer a sacrificial gift to His creator.
+שאין רשאי – that he is not obligated for [a burnt-offering]. The Aramaic translation of נושה/ (see Psalms 109: 11: “May his creditor/נושה seize all his possessions”) is רשיא /pressing creditor.
+כיצד פודין אותו – that regarding the firstling, its body is not dedicated to the priest or to sacred purposes, for it is not his but rather belongs to the Kohen. But rather, they estimate, how much a person would wish to give to the owner when he gives his first-born animal to the son of his daughter who is a Kohen or to the son of his sister. And that worth is what he gives, that this owner will give It to the Kohen for the property set apart for the use by the Kohen or for Temple use. And especially, it (i.e., the Mishnah) took the words, “the son of his daughter or the son of his sister, who is a Kohen,” for whereas it was the Kohen himself, he would not be able to give the satisfaction one feels in obligating someone to the owner in order that he should give the firstling to him or to another Kohen, for since the firstling is fit for him, he appears like a Kohen who is assisting in the granary to thresh and to winnow in order that they will give him heave-offerings as his salary, and it is found that he does not take it according to the law of heave-offerings, but rather according to law of salary [as payment for labor performed].
+כתוב אחד אומר תקדיש – regarding the firstling, it is written (Deuteronomy 15:19): “You shall consecrate [to the LORD your God] all male firstlings that are born [in your herd and in our flock: you must not work your firstling ox or shear your firstling sheep].”
+וכתוב אחד אומר אל תקדיש –(Leviticus 27:26): “A firstling of animals, however, -which -as a firstling – is the LORD’s, cannot be consecrated by anybody; [whether ox or sheep, it is the LORD’s].”
+הקדש עילוי (consecration by valuation: a pledge made to consecrate an article that is already sacred; a person is obligated to pay the amount one would be willing to pay to sacrifice that offering – but not necessarily the full value of the offering) – to offer up in money that he would give for the satisfaction one feels in obligating someone how much [money] that a person wishes to give to offer up a burnt-offering that he is not obligated for but rather in order to make a gift to his Creator.
+ואי אתה מקדישו הקדש מזבח – that there will be there another [sacrifice] that will rest upon him. But the Rabbis who derive for them this exposition above (see Tractate Arakhin, Chapter 8, Mishnah 6): “from everything that is devoted to the priests or to sacred purposes are the most holy things,” [the words] "אל תקדיש" /”You will not sanctify” (Leviticus 27:26) is required for them as a negative commandment, for if one seizes it for the purposes of another sacrifices, he is violating a negative commandment, and [the word] "תקדיש"/”You shall sanctify” (Deuteronomy 15:19) they require to state that it is a commandment to sanctify it and to state this is holy for a first-born, and even though that of its own it is holy. But Rabbi Yishmael does not hold by this exposition. And the Halakha is according to the Sages.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+המוכר את שדהו בשעת היובל – at the time when the Jubilee is in force. But in the year of the Jubilee itself, he is not permitted to sell it, but if he sold, the sale is void and he returns the money.
+אינו מותר לגאול – even if the purchaser is satisfied, we don’t listen to him, as it is written (Leviticus 25:15): “In buying from your neighbor, you shall deduct only for the number of years/שנים (plural) since the jubilee; [and in selling to you, he shall charge you only for the remaining crop years],” it will be acquired by him for two years, but if he returns it before this, he violates a positive commandment. And the seller also violates a positive commandment if he redeems it prior to two years, as it is written (Leviticus 25:15): “and in selling it to you, he shall charge you only for the remaining crop years.” But after two years if he wants to redeem it, he redeems it against the will of the purchaser and gives him according to what he sold it, as it is written (Leviticus 25:27): “he shall compute the years since its sale, [refunding the difference to the man to whom he sold it, and return to his holding],” that he calculates how many years from when he sold it until the Jubilee [year], and divides the monies according to the years. As for example, if he sold it ten years prior to the Jubilee [year] for a Maneh (100 zuz), it is found that he sold the produce each and every year for a tenth of a Maneh, for a mere sale is only until the Jubilee, it remained in the hand of the purchaser for five years and afterwards the seller comes to redeem it, the purchaser deducts for him half a Maneh (50 zuz).
+אינה עולה ממנין – two years. For it is written (Leviticus 25:15): “[and in selling to you, he will charge you only] for the remaining crop years/שני תבואות (literally two years),” two years that are appropriate for the crops that they will remain in the hand of the purchaser. But if if it was a year appropriate for grain, and breaking ground/נרה (without planting – see Tractate Arakhin 29b), that is he plowed it and made it a newly broken land but did not sow it, or if he left it untilled/neglected, that he left it wild-growing and even breaking ground but did not do anything with it, he is causes loses to himself, and it counts for him in the reckoning [of crop years].
+שלש תבואות לשתי שנים – that grain that stands in it at the time of the purchase and two crop years in two years that it will exist in his hand. But Rabbi Eleazar does not dispute the first Tanna/teacher in this, but it represents the opinion of everyone.
+
+Mishnah 2
+
+אינו מחשב – the [original] seller that came to redeem it.
+אלא עם הראשון – and that calculation he will deduct for him for each and every year that he occupied it (i.e., enjoying its produce), and the remainder he will pay him.
+אשר מכר לו – it is written concerning the redeemer of his acquired field (Leviticus 25:27): “[he shall compute the years since its sale,] refund the difference to the man to whom he sold it.”
+לאיש אשר בתוכה – that he finds himself within the field that he (i.e., the original owner) comes to redeem. And from where [in the Torah] do we learn that we expound leniently regarding the seller and we don’t expound stringently? We learn [from a comparative analogy using the words]"גאולה" "גאולה" from [the law of] the Hebrew slave in the ancestral field; it is written (Leviticus 25:26): “[If a man has no one to redeem for him, but prospers] and acquires enough to redeem with,” and concerning a Hebrew slave, it is written (Leviticus 25:31): “[But houses in villages that have no encircling walls shall be classed as open country;] they may be redeemed,[and they will be released through the jubilee],” just as there leniently, so also here leniently. And there, from where [in the Torah] do we learn to be lenient? As it is taught in a Baraitha: “if it was sold for a Maneh (i.e., 100 zuz) and it improved in value/ameliorated, and now stood at two-hundred [Maneh], from where do we learn that we only calculate it for a Maneh and like as it arrived from that Maneh for each year we deduct it, we derive it from (Leviticus 25:52): “[and if few years remain until the jubilee year, he shall so compute:] he shall make payment for his redemption according to the years involved,” that is to say, to what it is worth in that year.
+לא ימכור – [he should not sell] a far-off field that he has, in order to redeem this field that is close by. And similarly, he should not sell off a bad field in order that he can redeem this field which Is nice. And he may not borrow from others in order that he can redeem it. And he does not redeem half-of the field that he sold but rather either he redeems all of it or not any of it. And all of these things we derive from Scripture, as it is written (Leviticus 25:26): “[If a man has no one to redeem for him,] but prospers and acquires enough to redeem with.” "השיגה ידו" /he prospers from his own [efforts], and not that he will borrow and then redeem. "ומצא" /and acquires enough, implying that he will find something that he was not found with him at the time that he sold it, excluding selling [a field] far off in order to redeem what is close/nearby, with something bad in order that he can redeem it for something good that was found with him at the time that he sold it. "כדי גאותו" /enough to redeem with [in order that the redemption] that he is redeeming is not redeeming halves.
+ובהקדש מותר בכולן – a person who dedicates/sanctifies his field is permitted to sell another field, or to borrow in order to redeem it, and if it is not sufficient to redeem all of it, he can redeem part of it and when he prospers, he will redeem all of it.
+
+Mishnah 3
+
+הרי זה גאל מיד – and its law (i.e., of a house among houses in walled cities) is not like the law of an ancestral field which he does not redeem less than two years [after its sale].
+הרי זה כמין ריבית – when he returns to him (i.e., the buyer) his money within a year and this one (i.e., the original seller) does not deduct from him anything, it is found that it was used in his house for the fee of the detaining of his money that certainly comes towards [collecting] interest, which is not permanently sold, but not through a sale for if he did not redeem it and it (i.e., the sale) becomes final, there is no interest charged.
+
+יגאל בנו – [his son shall redeem it] within a year if he desires, but after a year, it is completely sold and it is not ever redeemed, as it is written (Leviticus 25:30): “If it is not redeemed before a complete year has elapsed, [the house in the walled city shall pass to the purchaser beyond reclaim throughout the ages; it shall not be released in the jubilee].”
+משעה שמכר לו – that if Reuven sold it to Shimon in Nisan and Shimon [sold it] to Levi in Iyar, once Nisan arrived, it is permanently sold, and we don’t reckon to the second sale, but rather to the fist sale [only], as it is stated (Leviticus 25:30): “before a full year has elapsed,” for it implies to this one that it was his.
+להביא חודש העיבור – for if it is a leap year (i.e., with an added month of Adar – seven times in every nineteen years), it is not completely sold until thirteen months [have passed].
+שנה ועיבורה – whether it is a simple year or whether it is a leap year, we give him the lunar year which is three-hundred and fifty-four days and the eleven extra days that a solar year has over that of a lunar year that their intercalation we complement the year with. And the Halakha is according to the Sages.
+
+Mishnah 4
+
+ואחד הנותן במתנהn – if he wanted to redeem [the house] within its year, he can redeem, but if not, it is permanently sold to him.
+היה נטמן (was hidden, hide oneself) – the purchaser on the [exact] day of twelve months in order that the seller not find him to give him [back] his money so that it will be permanently sold to him.
+שהיא חולש – that he would put his monies in the chamber of that which is dedicated to sacred purposes in the Temple courtyard.
+ויהא שובר את הדלת – of the house of that he sold and enter it. [The word] חולש / assign (his redeeming money to the Temple by depositing there , to assert his privilege of redemption) is like (Isaiah 14:12):”[How are you felled to earth,] O vanquisher of nations!”
+
+Mishnah 5
+
+כל שלפנים מן החומה – such as the building containing the tank and all the implements for pressing olives that they make olive oil in them and the bathhouses and towers and cisterns, ditches and caves. As it is written (Leviticus 25:30): “in the city [that has a wall],” including everything that is within the city. I would be able to include the fields, the inference teaches us, “the house [in the walled city shall pass to the purchaser beyond reclaim throughout the ages],” (ibid.) excluding the fields that are not similar at all to the houses.
+ר' מאיר אומר אף השדות – Rabbi Meir is stating not the actual fields, for it is written “the house” (Leviticus 25:30), and fields are not similar to houses. But the land of rocks and fish-ponds/glen (see Tractate Arakhin 32a) that are not appropriate for sowing and are made for the building of the house. A place of stones, to take from there stones for building. And a fish-pond/glen – to take from there sand for building. But the Halakha is not according to Rabbi Meir.
+אינו כבתי ערי חומה – to be permanently sold at the end of a year.
+כותל החיצון הוא חומתו – and it is judged like houses in a walled city. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 6
+
+שגגותיה חומותיה – that a wall did not surround it but rather houses surround and the immediate sequence of houses one next to the other are like a wall.
+אינה כבתי ערי חומה – for [the word] "חומה" /wall (see Leviticus 25:29: “if a man sells a dwelling house in a walled city”)is written and not that its roofs are its walls.
+ושאינה מוקפת חומה מימות יהושע בן נון – but that which is surrounded by a wall from the days of Joshua son of Nun even though it does not have a wall now, is judged like a dwelling house in a walled city. It is written as (Leviticus 27:30): " [הבית אשר-בעיר אשר-] לוא חומה" /the house in the walled city, with a full [letters] Vav and Alephs, that implies that it is his and implies not [his], meaning to say, it does not have it now, but it had a wall prior to this, therefore, it is also house that is permanently sold.
+שלש חצרות – that in each and every one [of the courtyards] is two houses, which is called a city.
+כגון קצרה – the name of a small city that was outside of Tsippori.
+וחקרא שבגוש חלב וכו' – all of these that are counted in our Mishnah, are known that they been walled [cities] from the time of Joshua son of Nun. But Jerusalem that is counted in our Mishnah, we hold that there is no permanently sold house in Jerusalem, therefore there is the opinion of one [Sage (Rav Ashi)] in the Gemara (Tractate Arakhin 32b), and this is not the holy Jerusalem where a house cannot be sold permanently, but there is another Jerusalem that was in the Land of Israel and it also was surrounded by a wall from the time of Joshua, and there was a house sold permanently in it like the rest of dwelling houses in a walled city.
+
+Mishnah 7
+
+בתי החצרים – that these villages lack a wall.
+כח יפה (strong legal right, privilege) – as it is explained, 
+and they are redeemed immediately, that it is not necessary to delay him for two years in the hand of the purchaser like that of fields, as it is written concerning them (Leviticus 25:31): “they may be redeemed/גאלה תהיה לו [and they shall be released through the jubilee],” implying that he may redeem it immediately (see Tractate Arakhin, Chapter 9, Mishnah 3) if he wants and that is like dwelling houses in a walled city.
+ובגרעון כסף (see Tractate Arakhin, Chapter 9, Mishnah 1) – [at a reduced price] – that the purchaser deducts for him according to the years that they remained in his hand, like fields. For regarding the houses in villages/בתי החצרים , it is written (Leviticus 25:31): “they shall be classed as open country”/על שדה הארץ יחשב – that they go forth [by payment] of a reduced price like fields.
+שתי חצרות של שני שני בתים – a city which doesn’t have in it other than two courtyards, even though it is surround by a wall from the time of Joshua, are regarded as houses in villages.
+
+Mishnah 8
+
+ישראל שירש – dwelling houses in a walled city from his mother’s father who is a Levite.
+אינו גואל כסדר הזה – in the Gemara (Tractate Arakhin 33b) they said that it teaches that he does not redeem other than according to this procedure. But this is what he said: he does not redeem like Levites, as it is written concerning them (Leviticus 25:32): “the Levites shall forever have the right of redemption,” but rather like this procedure that is stated regarding an Israelite that it will be permanently sold at the end of a year.
+וכן לוי שירש את אבי אמו ישראל – even he (i.e., this Levite) does not redeem [the property] like a Levite, but rather like this procedure that is stated regarding an Israelite. For he can never redeem like a Levite until he will be a Levite and in a Levitical city. For two Biblical verses are written: It is written (Leviticus 25:33): “for the houses in the cities of the Levities are their holding [among the Israelites],” and it is written (Leviticus 25:33): “Such property as may be redeemed from the Levites,” which implies that for some of the Levities I have given permission to redeem, but not to all of them, excluding the son of Levite who comes from a mother who is illegitimately married to him (i.e., a bastard) or from a female descendant of the Gibeonites (see Joshua 9:27 as well as Tractate Yevamot, Chapter 8 at the conclusion Mishnah 3), and all the more so an Israelite who inherited his mother’s father, a Levite, for he (i.e., the grandson) is a complete Israelite and does not ever redeem [like a Levite].
+אין הדברים אמורים (these rules have been stated only) – these things/rules are stated regarding redemption at any time other than concerning Levitical cities. But until he will be a [full] Levite, we don’t require this. And the Halakha is according to the Sages.
+מגרש – a place empty of anything, and there is no house in it nor do they sow [seeds] other than being a beauty/embellishment of the town [which requires open space all around] (see Rashi to Bava Batra 24b).
+אין עושין שדה מגרש – as it is written (Leviticus 25:34): “But the unenclosed land about their cities cannot be sold [for that is their holding for all time],” What do [the words] "לא ימכר"/cannot be sold mean? If you were to say that it cannot be sold at all, but [it is written] (Leviticus 25:32): “the Levites shall forever have the right of redemption,” it follows that it can [in fact] be sold, but what [is the meaning of] (Leviticus 25:34): “[But the enclosed land about their cities] cannot be sold/לא ימכר ?” It shall not be changed.
+כדי שלא יחריבו – the settlement of the land.
+מוכרים לעולם (see Tractate Arakhin, Chapter 9, Mishnah 1) – and not like an Israelite who is not able to sell less than two years prior to the Jubilee [year] as it is written concerning them (Leviticus 25:15): “and in selling to you, he shall charge you only for the remaining crop years,” but they (i.e., the Priests and Levites) can sell even near the Jubilee [year].
+וגואלים לעולם – but if they (i.e., Kohanim and Levites) sold dwelling houses in a walled city, they are permanently sold at the end of the year like dwelling houses in a walled cities of an Israelite, but if they sold fields, they don’t need to stand in the hands of the purchaser for two years, but rather, they redeem [them] immediately, if they wish.
\ No newline at end of file
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+Bartenura on Mishnah Arakhin
+ברטנורא על משנה ערכין
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה ערכין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הכל מעריכין.</b> הכל לאתויי בן שלש עשרה שנה ויום אחד ולא הביא שתי שערות, שהוא מעריך. והוא מופלא הסמוך לאיש. ומופלא אקרי ליה לפי שבודקים אותו אם יודע להפלות ולפרש לשם מי נדר ולשם מי הקדיש. אע״ג דאיש כי יפליא כתיב (ויקרא כ״ז), כשהוא סמוך לפרקו קרוי איש לענין זה. והכל דקאי נמי על נערכים, לאתויי מנוול ומוכה שחין, שאין שוין דמים. דסלקא דעתך אמינא נדר בערכך כתיב (שם), כל שישנו בדמים ישנו בערכין, וכל שאינו בדמים אינו בערכין, קמשמע לן. והכל דקאי על נודרים, משום נידרים נקט ליה. ונידרים גופיה אצטריך, לאתויי פחות מבן חודש שהוא נידר אע״פ שאינו נערך:
+<b>מעריכין.</b> אם אמר על אחד, ערך פלוני עלי, נותן ערך אותו פלוני כפי שניו כמו שקצוב בפרשת ערכין, שהערך נותן לפי שנים של נערכין:
+<b>ונערכין.</b> אם אמר אחר עליו ערך פלוני זה עלי, או אמר הוא עצמו ערכי עלי:
+<b>נודרים.</b> אמר דמי פלוני עלי, צריך שיתן כמו שהוא יפה לימכר בשוק:
+<b>ונידרין.</b> אמר אחר עליו דמי פלוני עלי, או אמר הוא עצמו דמי עלי:
+<b>כהנים ולוים.</b> כהנים אצטריכא ליה לאשמעינן דנערכין, דסלקא דעתך אמינא הואיל וכתיב (שם) והעמידו לפני הכהן והעריך אותו הכהן, ישראל לפני כהן ולא כהן לפני כהן, הלכך כהן ליתיה בערכין, דאי עני הוא לא קרינא ביה והעמידו לפני הכהן, קמשמע לן דכהנים איתנהו בתורת ערכין. ואיידי דתנן כהנים, תנן לויים וישראלים:
+<b>נשים ועבדים.</b> והאשה משלמת כשתתאלמן או תתגרש, והעבד כשישתחרר:
+<b>טומטום ואנדרוגינוס נודרים ונידרים.</b> שהרי יש להם דמים:
+<b>ומעריכין.</b> את אחרים, אם אמרו ערך פלוני עלי, נותנים ערך אותו פלוני:
+<b>אבל לא נערכין.</b> אם אמר ערכי עלי, או אמר אחר עליהם ערך פלוני עלי, לא אמר כלום. דזכר ונקבה אמורים בפרשת ערכין, עד שיהיה זכר ודאי או נקבה ודאית:
+<b>פחות מבן חודש נידר.</b> אם אמר דמיו עלי. שהרי שוה דמים כל שהן:
+<b>אבל, לא נערך.</b> שלא נאמר ערך בפרשה אלא מבן חודש ומעלה:
+
+Mishnah 2
+
+<b>הנכרי ר׳ מאיר אומר נערך.</b> תרי קראי כתיבי בפרשת ערכין, חד ריבוי וחד מיעוט. בני ישראל, מיעט את הנכרים. איש כי יפליא, ריבה כל איש ואפילו נכרי במשמע. ר׳ מאיר סבר, נכרי נערך ולא מעריך, שכן מצינו שריבה הכתוב בנערכים יותר מבמעריכים, שהרי חרש שוטה וקטן נערכין, אבל לא מעריכין, הלכך שדי מיעוטא למעריך וריבויא לנערך:
+<b>ר׳ יהודה אומר נכרי מעריך ולא נערך.</b> שכן מצינו טומטום ואנדרוגינוס מעריכים, ולא נערכים. והלכה כרבי יהודה. הלכך נכרי שאמר ערך ישראל פלוני עלי, חייב ליתן כפי שניו הערך הקצוב בפרשה. וישראל שאמר ערך נכרי פלוני עלי, או נכרי שאמר ערכי עלי, לא אמר כלום:
+
+Mishnah 3
+
+<b>הגוסס.</b> לא נידר, דלאו בר דמים הוא, דלמיתה הוא עומד:
+<b>ולא נערך.</b> דכתיב והעמידו והעריכו, והאי לאו בר העמדה והערכה הוא:
+<b>והיוצא ליהרג.</b> שנגמר דינו בבית דין של ישראל. אבל יוצא ליהרג על פי המלכות, לא שנא מלכות ישראל, ולא שנא מלכות של נכרים, דברי הכל מעריך ונערך:
+<b>לא נידר.</b> דלאו בר דמים הוא:
+<b>ולא נערך.</b> דכתיב (ויקרא כ״ז:כ״ט) כל חרם אשר יחרם מן האדם לא יפדה. ור׳ חנינא בן עקביא דאמר נערך, מוקי להאי קרא דכל חרם אשר יחרם לדרשא אחריתי:
+<b>ר׳ יוסי אומר כו׳</b> ר׳ יוסי ותנא קמא לא פליגי בנודר ומעריך ומקדיש. כי פליגי באם הזיק. תנא קמא סבר, אם הזיק פטור מן התשלומים. ואע״פ שהמזיק חייב בתשלומין מן התורה, מלוה הכתובה בתורה לאו ככתובה בשטר דמיא, אלא כמלוה על פה, ומלוה על פה אינו גובה מן היורשים. ורבי יוסי סבר, מלוה הכתובה בתורה, כמלוה הכתובה בשטר דמיא וגובה מן היורשים. והלכה כתנא קמא. אבל לאחר שתקנו דמלוה על פה גובה מן היורשים, בית דין גובין מממונו ומשלמים מה שהזיק:
+
+Mishnah 4
+
+<b>אין ממתינין לה עד שתלד.</b> דמהו דתימא ולדות ממונא דבעל הן כדכתיב (שמות כ״א:כ״ב) כאשר ישית עליו בעל האשה, ולא נפסדינהו מיניה קמשמע לן דכתיב (דברים כ״ב:כ״ב) ומתו גם שניהם, גם לרבות את הולד:
+<b>ישבה על המשבר.</b> מקום מושב האשה היולדת קרוי משבר:
+<b>ממתינין לה עד שתלד.</b> דכיון דנעקר לצאת, גופא אחרינא הוא ואינו כגוף אמו:
+<b>נהנין בשערה.</b> לאו שערה ממש קאמר, אלא פאה שהיתה לה משער אשה אחרת קשורה לשערה. ודוקא כשאמרה תנו אותה לבתי או לפלונית, דכיון דאמרה תנו גליא דעתה דלא ניחא לה דתהוי כגופה לאתסורי, וכנטולה מחיים דמיא. אבל בענין אחר אסור, שנויי המת אסורים בהנאה:
+<b>בהמה שנהרגה אסורה בהנאה.</b> אפילו שערה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אין בערכין פחות מסלע.</b> אפילו עני שהעריך ואין ידו משגת אינו נדון בפחות מסלע, דכתיב (ויקרא כ״ז:כ״ה) וכל ערכך יהיה בשקל הקודש, כל ערכין שאתה מעריך לא יהיו פחותים משקל:
+<b>ולא יותר על חמשים.</b> דזהו גדול שבערכים דכתיבי בפרשה:
+<b>נתן סלע והעשיר.</b> בן עשרים שערכו חמשים והיה עני ונתן סלע בערכו, דעני נידון בהשגת ידו, והעשיר, פטור:
+<b>פחות מסלע.</b> נתן פחות מסלע:
+<b>והעשיר.</b> נותן חמשים. דבנתינה קמייתא לא יצא ידי ערכו ועדיין ערכו עליו:
+<b>היו בידיו חמש סלעים.</b> עני בן עשרים שהעריך עצמו, והיו לו חמש סלעים:
+<b>ר׳ מאיר אומר אינו נותן אלא אחת.</b> דסבר ר׳ מאיר או נותן כל החמשים שעליו או אינו נותן אלא שקל:
+<b>וחכמים אומרים נותן כל מה שבידו.</b> דקרא דכתיב וכל ערכך יהיה בשקל, לפחות שבערכין הוא דאתא, שאפילו עני שבעניים לא יתן פחות. ומיהו היכא דאית ליה טפי יהיב, דכתיב (שם) על פי אשר תשיג. והלכה כחכמים:
+<b>אין פתח בטועה פחות משבעה.</b> איידי דאיירי באין בערכין פחות ולא יותר, תנא נמי לכל הנך דאית בהו אין פחות ולא יותר:
+<b>פתח.</b> תחלת נדות. שדין נדה דאורייתא הוא, אם התחילה וראתה היום, מונה ששה והוא. ראתה שנים, מונה חמשה והם. ראתה שלשה מונה ארבעה והם. [ואפילו] ראתה כל שבעה ופסקה לערב, טובלת ומשמשת. ומיום שביעי ואילך הויין ימי זיבה אחד עשר יום, שאם ראתה בהן יום אחד או שנים שומרת יום כנגד יום וטובלת. ואם ראתה בהן שלשה רצופים, הויא זבה גדולה שטעונה שבעה נקיים וקרבן. ואם משכו ימי זיבה חודש או שנה, אינה חוזרת לתחלת נדות עד שתשב שבעה נקיים. וכשישבה שבעה נקיים וראתה, הויא תחלת נדה ומונה ששה והוא, וחוזרת לענינה ככל המפורש. ואם לא ראתה באותן אחד עשר יום שלשה רצופים, אינה זבה. וכשתראה אחריהן, בין שהיא רואה סמוך בין שהרחיקה ראייתה הוי תחלת נדה. ואפילו תראה שלשה רצופים, אינה מונה אלא ארבעה והם, שאין ימי זוב אלא אותן אחד עשר יום שבין סוף נדות זה לתחלת נדות הבא:
+<b>אין פתח בטועה פחות משבעה.</b> טועה [שראתה] היום ואינה יודעת אם בימי נדותה עומדת, או באותן אחד עשר יום של ימי זוב, אינה חוזרת לפתח נדותה בפחות משבעה נקיים ולא יותר על שבעה עשר נקיים. כיצד, טועה שאמרה יום אחד טמא ראיתי היום, ואינה יודעת אם בימי נדות היא וצריכה למנות ששה והוא, אם באותן אחד עשר יום של ימי זיבה ואינה צריכה לשמור, אלא יום כנגד יום, פתחה שבעה עשר, שאם לא תראה עד לאחר שבעה עשר יום לבד מיום זה, חוזרת לפתח נדותה. דאם יום זה שראתה תחלת ימי זיבה הוא, כיון שכלו אחד עשר שלמו ימי זיבה והרחיקה ראייתה שלא ראתה עד לאחר שבעה עשר ותחלת נדה היא. ואפילו אם תאמר שיום זה תחלת נדה הוא, אעפ״כ יצתה מימי הזוב לסוף יום שבעה עשר לבד מיום זה. אבל אם תראה יום שבעה עשר לא יצאה מן הספק אם יום נדה הוא או יום זיבה הוא, דיש לומר שמא יום זה שראתה תחלת ימי נדה הוה, ויום שבעה עשר שראתה בו, סוף אחד עשר שבין נדה לנדה הוא, או שמא יום ראשון מימי הזוב הוא, וכשכלו אחד עשר יצתה מימי הזוב, ויום שבעה עשר שראתה בו תחלת נדה היא. וכל שכן אם תראה קודם יום שבעה עשר, שלא יצאה מן הספק. וכל זמן שתהא בספיקה זו, מקולקלת היא, שלעולם נחמיר עליה מספק. שכשתראה יום אחד, נאמר תחלת נדה היא וצריכה ששה והוא. וכשתראה שלשה רצופים, נאמר ימי זוב הן וצריכה שבעה נקיים וקרבן. אבל לאחר שבעה עשר אין להחמיר, דודאי תחלת נדה היא, ואפילו תראה שלשה ימים רצופים תמנה ארבעה והם וטובלת וטהורה:
+<b>אין בנגעים פחות משבוע אחד.</b> להסגר. דיש בנגעי אדם שנבררים לשבוע אחד אם לטהר אם לחלוט:
+<b>ולא יותר על שלשה שבועות.</b> נגעי בתים. דתניא בתורת כהנים, מנין שאם עמד בעיניו בשבוע ראשון ובשבוע שני שחולץ וקוצה וטח ונותן לו שבוע שלישי, תלמוד לומר (ויקרא י״ד:מ״ח) ובא הכהן ואם בא יבא כו׳:  
+
+Mishnah 2
+
+<b>אין פוחתים מארבעה חדשים מעוברות.</b> של שלשה יום לשנה. דלא עבדינן טפי משמונה חסרים. אבל שמונה חסרים עבדינן:
+<b>ולא נראה יותר על שמונה.</b> כלומר, ולא נראה לחכמים לעבר בשנה יותר על שמונה חדשים. שחדשה של לבנה כ״ט יום וחצי, ושתי ידות שעה, ושבעים ושלש חלקים, הרי לשני חדשים נ״ט ימים, חודש אחד מעשרים ותשעה, וחודש אחד משלשים יום. חודש של עשרים ותשעה הוא חסר, וחודש של שלשים קרוי מלא או מעובר. ובדין היה שיהיו כל חדשי השנה אחד מלא ואחד חסר, אלא מפני יתירות השתי ידות שעה ושבעים ושלש חלקים שיש בכל חודש וחודש, צריכים פעמים לעשות שמונה חדשים מחדשי השנה מלאים וארבעה חסרים, פעמים שמונה חסרים וארבעה מלאים:
+<b>אין פחות משנים.</b> ליום שני לאפייתן:
+<b>ולא יותר על שלשה.</b> ויום שלישי לאפייתן נאכלין, ותו לא. כיצד, חל יום טוב של עצרת באחד בשבת, נאפות בערב שבת, שאין אפייתן דוחה לא שבת ולא יום טוב, ונאכלות ביום טוב לאחר תנופתן, דהיינו ליום שלישי. וכשחל עצרת בשאר ימי שבוע, נאפות בערב יום טוב ונאכלות ביו״ט שהוא שני לאפייתן:
+<b>לחם הפנים נאכל אין פחות מתשעה.</b> שהוא נאפה בערב שבת ונאכל לשבת אחרת שהוא יום תשיעי לאפייתו. חלו שני ימים טובים של ראש השנה להיות בחמישי בשבת וששי בשבת, אופין לחם הפנים ברביעי בשבת, ומסדרים אותו על השלחן. בשבת, ונאכל לשבת שניה שהוא יום אחד עשר לאפייתו:
+<b>ולא יתר על שנים עשר.</b> כיצד, נולד בין השמשות של ערב שבת, אינו נמול בשבת, דשמא תשיעי הוא. דבין השמשות ספק יום ספק לילה, ואם יום הוא נמצא שבת יום תשיעי, ומילה שלא בזמנה אינה דוחה לא את השבת ולא את יום טוב. ואם חלו שני ימים טובים של ראש השנה אחר אותה שבת, אינו נמול עד יום שלישי שהוא שנים עשר ללידתו:
+
+Mishnah 3
+
+<b>אין פוחתין מעשרים ואחת תקיעות במקדש.</b> במסכת סוכה פרק החליל (סוכה דף נ״ג) הן מפורשים. והא דתנן ולא מוסיפין על ארבעים ושמונה, לאו דוקא, דזמנין דמוסיפין עד שבעה וחמשים תקיעות כשחל ערב פסח להיות בשבת, ומשום דלא שכיח כולי האי לא חשיב ליה:
+<b>אין פוחתים משני נבלים.</b> לשני לוים:
+<b>ולא מוסיפים על ששה.</b> לא אתפרש טעמא:
+<b>חלילין.</b> מין כלי זמר שקולו נשמע למרחוק. צלמילי״ש בלע״ז, ובערבי מזמאר״י:
+<b>ולא מוסיפין על שנים עשר.</b> כנגד שנים עשר יום בשנה שהחליל מכה בהן לפני המזבח. ולשון מכה נופל בחליל, לפי שהוא עשוי נקבים ומכה באצבעו על הנקבים להנעים הקול:
+<b>בשחיטת הפסח.</b> בארבעה עשר בניסן שהיו קורין ההלל בעזרה בשעת שחיטה, כדאמר בפרק תמיד נשחט (פסחים דף ס״ד):
+<b>אבוב.</b> הקנה הדק שבראש החליל. ובגמרא מוכח דחליל גופיה קרוי אבוב:
+<b>שקולו ערב כשהוא של קנה, יותר משל נחושת.</b> ודוקא חליל שמכה לפני המזבח על הקרבן הוא שדוחה את השבת וכל שכן יום טוב. אבל חליל של בית השואבה לא היה דוחה לא את השבת ולא את יו״ט, כדמוכח בסוכה פרק החליל:
+<b>לא היה מחליק אלא באבוב יחידי.</b> כשהיה מגיע לסיים הנעימה היה אחד מן החלילים מאריך לאחר שסיימו האחרים, שזהו, חילוק יפה יותר משאילו, יסיימו שניהם כאחד. וחילוק, היינו סיום השמעת קול הנעימה. ובשעת ההקרבה היה שיר זה, והיו הלוים משוררים בפה את ההלל באותן שנים עשר ימים, והחלילים היו מחללים. אבל בשאר ימים היו מהללים י בצלצל וכנורות. והשיר היה השיר שהיו הלוים אומרים בבית המקדש בראשון היו אומרים לה׳ הארץ ומלואה וכל המזמור, בשני גדול ה׳ ומהלל מאד וגו׳, וכן כולם:
+
+Mishnah 4
+
+<b>ועבדי כהנים היו.</b> אותן המכים בחליל. דסבירא ליה לר׳ מאיר אין מעלים מן הדוכן ליוחסים ולא למעשרות, הלכך לא אכפת לן אם היו עבדים:
+<b>בית הפגרים ובית צפריא.</b> שם משפחות מיוחסות:
+<b>ומאמאום.</b> שם מקום:
+<b>משיאין לכהונה.</b> כהנים היו נושאים את בנותיהן, שמשפחות מיוחסות שבישראל היו. ור׳ יוסי סבר דמעלין מן הדוכן ליוחסים, הלכך אי לאו דמיוחסין היו לא הניחום לנגן על הדוכן:
+<b>רבי חנניא בן אנטיגנוס אומר לוים היו.</b> רבי חנניא בן אנטיגנוס סבר מעלין מן הדוכן למעשרות, הלכך לוים היו. ולא פליגי אלא במנגנים בכלי זמר, אבל בשיר שבפה כולי עלמא מודו דאין אומרים שיר בפה על הקרבן אלא לוים, דכתיב גבי לוים (דברים י״ח) ושרת בשם ה׳ אלהיו, איזהו שירות שהוא בשם ה׳, הוי אומר זה השיר. והלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>אין פוחתין מששה טלאים המבוקרים.</b> האי תנא סבר דכבשים של תמידין טעונים ביקור ממום ארבעה ימים קודם שחיטתן, דומיא דפסח מצרים שהיה מקחו מבעשור ושחיטתו בארבעה עשר, דיליף מועדו האמור בתמידים (במדבר כ״ח:ב׳) תשמרו להקריב לי במועדו, ממועדו האמור בפסח (שם ט׳) את הפסח במועדו. הלכך, קודם יום חינוך ארבעה ימים מבקרין שמונה טלאים ונותנין בלשכת הטלאים, וביום חינוך נוטלים שנים לתמידין ונשארו שם ששה מבוקרים, ולאחר כן קודם הלילה מבקרים שנים ונותנים שם. ומשום דהנך ליתנהו אכתי בשעת נטילת השנים, לא חשיב להו. וכן לעולם נוטלין שנים ונותנים שנים. ואלו השנים שנותנים נוטלים אותם לחמישי של יום נתינתן:
+<b>כדי לשבת ולשני ימים טובים של ראש השנה.</b> סימנא בעלמא נקט, דכי היכי דאי מקלעי שבת ושני ימים טובים של ראש השנה בהדי הדדי היה צריך להקדים ולבקר ההוא דשלישי בשבת מערב שבת, דהא לא מצי קודם היום לילך ולבקש טלה ולבקר, והויא לקיחה ארבעה ימים קודם שחיטה, הכי נמי לעולם בעינן ארבעה ימים קודם שחיטה:
+<b>ומוסיפין עד לעולם.</b> אם רצו להוסיף טלאים מבוקרים בלשכת הטלאים, מוסיפים כמו שירצו:
+<b>משתי חצוצרות.</b> כשתוקעין בחצוצרות אין פוחתים משתים:
+<b>ומוסיפין עד לעולם.</b> בגמרא מפרש עד מאה ועשרים. שנאמר (דברי הימים-ב ה׳) ועמהם הכהנים למאה ועשרים מחצרים בחצוצרות:
+<b>והצלצל לבד.</b> צלצל אחד היה שם ולא יותר. דאמר קרא (שם א ט״ז) ואסף במצלתים להשמיע. ואע״ג דמצלתים כתיב לשון רבים, מפני שהן שתי חתיכות רחבות של מתכת שמכין זו על זו, ומיהו חדא עבידתא עביד, שאין אחד מהם מועיל בלא חברו, וחד גברא עביד בהו:
+
+Mishnah 6
+
+<b>אין פוחתין משנים עשר לוים.</b> תשעה לתשעה כנורות, ושנים לשתי נבלים, ואחד לצלצל:
+<b>דוכן.</b> כמין אצטבא שהלוים עומדים עליה:
+<b>אין קטן נכנס.</b> אין לוי קטן נכנס לעזרה לשום עבודה, כגון לכבד את העזרה ולהגיף את הדלתות:
+<b>אלא בשעה שהלוים עומדים.</b> על הדוכן בשיר אז נכנסים לוים קטנים לשורר עמהם:
+<b>ולא היו.</b> אותם קטנים אומרים בנבל וכנור, אלא בפה:
+<b>כדי ליתן תבל.</b> ליתן תבלין בנעימת הלוים. לפי שקול הקטנים דק וצלול ומתבל את קול הגדולים:
+<b>לא עולין.</b> אותן קטנים למנין שנים עשר לוים הצריכים לדוכן:
+<b>ואין עולין.</b> על האצטבא המוכנת לדוכן. אלא בארץ היו עומדים:
+<b>וצוערי הלוים היו נקראים.</b> שהיו מצערים את הלוים הגדולים, שאין יכולים לבסם ולהנעים קולם כמותם:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>יש בערכין להקל ולהחמיר וכו׳</b> כולהו מפרש להו ואזיל לקמן בפרקין:
+<b>את הנאה שבישראל.</b> אפילו שוה מאה מנה אינו נותן אלא חמשים סלע, והיינו להקל. ולהחמיר, שהמעריך את הכעור שבישראל אפילו אין שוה אלא חמש סלעים. נותן חמשים סלעים אם הנערך מבן עשרים ועד בן ששים:
+
+Mishnah 2
+
+<b>בחולת המחוז.</b> סביבות העיר. שאינה משבחת כל כך מפני מדרס הרגלים:
+<b>חולות.</b> סביבות. כמו מחול הכרך [כלאים פ״ד]:
+<b>מחוז.</b> עיר. פירוש אחר מחוז, שם מקום שלא היו שדותיהן חשובים:
+<b>בפרדסות.</b> מקום שיש בו הרבה אילנות נטועים:
+<b>סבסטי.</b> שם מקום. והאילנות שם מעולים מאד:
+<b>נותן.</b> מי שפודה אותן מן ההקדש בין בעלים בין איש אחר:
+<b>בית זרע חומר שעורים בחמשים שקל כסף.</b> אם תחלת היובל היא. ואם לאו, מגרע משנים שעברו סלע ופונדיון לשנה. בית זרע חומר שעורים, מקום ראוי לזריעת כור, דהיינו שלשים סאה של שעורים. והוא גדול ממקום זריעת כור של חטין. והמקדיש שדה אחוזה מלאה אילנות, כשהוא פודן פודה האילנות בשווין, וחוזר ופודה את הקרקע בית זרע חומר שעורים בחמשים שקל כסף:
+<b>ובשדה מקנה נותן את שויו.</b> דבשדה מקנה כתיב (ויקרא כ״ז) וחשב לו הכהן את מכסת הערכך, ואין מכסת אלא מנין דמים, דהיינו כפי מה שהוא שוה, וכן הוא אומר (במדבר ל״א) והרמות מכס:
+<b>אחד שדה אחוזה ואחד שדה מקנה.</b> שהרי נאמר בשדה אחוזה וחשב, ונאמר בשדה מקנה וחשב, מה בשדה אחוזה דבר קצוב, אף שדה המקנה דבר קצוב, דהיינו זרע חומר שעורים בחמשים שקל כסף:
+<b>ובשדה מקנה אינו נותן חומש.</b> דבשדה מקנה כתיב מכסת הערכך, הקישו הכתוב לערכין, מה ערכין אין מוסיף חומש אף שדה מקנה אין מוסיף חומש. ואין הלכה כר׳ אליעזר:  
+
+Mishnah 3
+
+<b>המית בן חורין נותן את שוויו.</b> דכתיב (שמות כ״א:ל׳) אם כופר יושת עליו ונתן פדיון נפשו, דמי ניזק:
+<b>חבל בזה ובזה.</b> בין בעבד בין בבן חורין, ולא המיתו. משלם נזק שלם:
+
+Mishnah 4
+
+<b>פגם.</b> שמין כמה אדם רוצה ליתן בין שפחה בתולה לשפחה בעולה להשיאה לעבדו שיש לו קורת רוח הימנו:
+<b>לפי המבייש והמתבייש.</b> אדם נקלה שבייש, בשתו מרובה. והמתבייש, לפי חשיבותו בשתו:
+
+Mishnah 5
+
+<b>נמצא האומר בפיו יתר מן העושה מעשה.</b> שהאומר לא מצאתי בתולים נותן מאה, והאונס דמוציא בתולים על ידי מעשה נותן חמשים:
+<b>גזר דין.</b> שלא ליכנס לארץ:
+<b>זה עשר פעמים.</b> גבי מרגלים כתיב, דמשמע על זה נתחתם גזר דין:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>השג יד בנודר.</b> תורת דין השגת יד, שעני נדון בערכין כפי השג ידו, בתר נודר אזלינן, ולא בתר נידר, כדמפרש לקמן:
+<b>והשנים בנידר.</b> ילד שהעריך ערך זקן, נותן ערך זקן, דלא אזלינן בתר שנים דנודר. ותנא דקרי למעריך נודר, לישנא דקרא נקט, דכתיב (ויקרא כ״ז:ח׳) על פי אשר תשיג יד הנודר יעריכנו הכהן. ואיידי דאמר השג יד בנודר אמר נמי השנים בנידר:
+<b>והערכים בנערך.</b> קצב הערך דזכר ונקבה, בתר נערך אזיל, ולא בתר מעריך, כדמפרש לקמן דאיש שאמר ערך אשה פלונית עלי נותן ערך אשה:
+<b>והערך בזמן הערך.</b> כדמפרש לקמן, שאם העריך עצמו כשהיה פחות מבן עשרים דהוי ערך קטן, וקודם נתינתו היה בן עשרים, אינו נותן אלא כשעה שהעריך:
+
+Mishnah 2
+
+<b>אומר אני אף בערכין כן.</b> אילו מתרמי אף בערכין דומיא דקרבנות, הוי כקרבנות. דהא דאמרת דערכין אינן כקרבנות. משום דלא דמו אהדדי, דמפני מה עני שהעריך עשיר נותן ערך עני לפי השג יד, לפי שאין העשיר חייב כלום, ולא דמי למצורע. וזה שאמר על העשיר, לא נתכוין אלא לפי מדת שנותיו של עשיר שפחותים או יתרים על שנותיו שלו, הלכך נדון בהשג יד. אבל עשיר שאמר ערכי עלי דהוי חייב ערך שלם, דומיא דמצורע [עשיר] ושמע העני ואמר מה שאמר זה עלי, נותן ערך עשיר:
+<b>הכי גרסינן היה עני והעשיר או עשיר והעני משלם ערך עשיר.</b> היה עני והעשיר קודם נתינה, משלם ערך עשיר, אשר תשיג יד הנודר אמר רחמנא, והרי ידו משגת. עשיר והעני נמי תשיג יד הנודר כתיב, והרי היתה משגת בעת שנדר:
+<b>רבי יהודה אומר אפילו עני והעשיר וחזר והעני נותן ערך עשיר.</b> דכתיב (ויקרא כ״ז:ח׳) ואם מך הוא מערכך, עד שיהא במכותו מתחלתו ועד סופו. ואין הלכה כרבי יהודה:
+
+Mishnah 3
+
+<b>אפילו אביו מת.</b> בשעה שנתחייב זה בקרבן היה אביו גוסס ונוטה למות, ומת וירש ממנו רבוא קודם שהביא קרבנו, אינו מביא אלא קרבן עני, כמו שהיה בשעה שנתחייב בקרבן:
+<b>ספינתו בים.</b> לא שהיתה ספינתו טעונה מסחורות שלו ברבוא, דא״כ עשיר הוא. אלא שהיתה ספינתו מושכרת לאחרים בריבוא שכר, והוא אין בידו אלא אותה ספינה. ומשום שכרה לאו עשיר הוא, דאין שכירות משתלמת אלא בסופה, ונמצא שעכשיו עני הוא. ומשום הספינה עצמה לאו עשיר הוא, דהאי תנא סבר כמאן דאמר לקמן שאם היה המעריך חמר נותן לו הכהן חמורו ואינו נוטלו להקדש, ואם היה אכר מניח לו צמד בקרו דהיא פרנסתו, והכי נמי מניח לו ספינתו:
+
+Mishnah 4
+
+<b>ילד.</b> מבן עשרים ועד בן ששים, דהוי ערכו חמשים שקלים:
+<b>נותן כזמן הערך.</b> דכתיב (ויקרא כ״ז:י״ז) כערכך יקום, אינו נותן אלא כזמן הערך:
+<b>יום שלשים כלמטה.</b> אם אמר ערך פלוני קטן עלי, ואותו קטן היה באותו יום בן שלשים, הוי כלמטה ולא אמר כלום. דאין ערך לפחות מבן חודש. דהכי כתיב [שם] ואם מבן חודש:
+<b>מבן ששים שנה ומעלה.</b> משמע ששלמה שנת ששים ואז הוא נדון כששים, אבל בשנת ששים נדון כילד:
+<b>הן אם עשינו.</b> בתמיה. כלומר, וכי כן הוא, אם עשינו [שנת] ששים כלמטה להחמיר דערך גדול יש לפחות מבן ששים חמשים סלע, וליותר מבן ששים אינו אלא חמשה עשר:
+<b>כלמטה ממנה להקל.</b> דערך יותר על בן עשרים, גדול הוא מפחות מבן עשרים. וכן בבן חמש. כדכתיבי בקראי:
+<b>רבי אליעזר אומר.</b> לעולם שנת חמש ושנת עשרים ושנת ששים כלמטה, עד שתשלם כל השנה וחודש ויום אחד משנה האחרת. דיליף גזירה שוה למעלה למעלה מבכור, נאמר כאן מבן ששים שנה ומעלה, ונאמר בבכור אדם (במדבר י״ח:ט״ו-ט״ז) ופדויו מבן חודש ומעלה, מה להלן חודש ויום אחד, שאין בכור נפדה פחות מבן חודש ויום אחד, אף כאן עד שיוסיף על ששים חודש ויום אחד. ושנת חמש ושנת עשרים ילפינן בגזירה שוה שנה שנה משנת ששים כדיליף ת״ק לעיל ואין הלכה כר׳ אליעזר:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>האומר משקלי עלי כו׳, אם כסף כסף.</b> אם פירש כסף נותן משקלו כסף, ואם פירש זהב, נותן משקלו זהב. והא קמשמע לן דאם לא פירש אלא אמר סתם משקלי עלי, פטר נפשיה בכל דהו, ובלבד שיהיה דבר שכמותו רגיל להיות נשקל במקום ההוא. ואפילו זפת ואפילו בצלים ורגילים אנשי המקום למכרם במשקל, ואמר אחד מאנשי המקום ההוא משקלי עלי סתם ולא פירש, הרי זה נותן משקלו זפת או בצלים ונפטר:
+<b>ומעשה באמה של ירמטיה.</b> מפרש בגמרא דמתניתין חסורי מחסרא והכי קתני, ואם אדם חשוב הוא, אע״ג דלא פירש אמדינן ליה לפי כבודו, ומעשה נמי באמה של ירמטיה, אשה ששמה כך, שאמרה משקל בתי עלי ועלתה לירושלים ושקלוה ונתנה משקלה זהב, לפי שהיתה אמודה בעושר:
+<b>משקל ידי עלי.</b> היאך הוא שוקל ידו, דאם רוצה מכביד ואם רוצה מיקל:
+<b>ומכניסה עד מרפקו.</b> קוד״ו בלע״ז. משום דבנדרים הלך אחר לשון בני אדם, ובאותו זמן היו קורין יד לזרוע עד המרפק. וכשמכניס היד לתוך חבית מלאה מים ישפכו מן המים שבחבית כפי מקום היד שהכניס בתוכה עד המרפק, וחוזר ומכניס בחבית בשר וגידין ועצמות של חמור, שמשקל בשר חמור כמשקל בשר אדם, ויהא באותו בשר גידין ועצמות כפי מה שיש ביד, שאין משקל עצמות וגידין שוה למשקל בשר, ונותן לתוכה עד שתחזור ותתמלא כמו שהיתה, דהשתא איכא נפח כשיעור ידו, ושוקל הבשר והעצמות והגידים ההם והוא משקל ידו:
+<b>היאך אפשר לכוין בשר כנגד בשר.</b> שמא יש בבשר חמור שנותן לתוך החבית יותר גידים ועצמות ממה שיש ביד, או פחות, ונמצא שאין המשקל מכוון. והלכה כרבי יוסי:
+
+Mishnah 2
+
+<b>וכמה הוא שוה בלא יד.</b> מפרש בגמרא, שאין שמין אותו כמה יפה כשנקטעה ידו וכמה היה שוה כששתי ידיו שלימות. שמי שנקטעה ידו, כשבאים לשומו כמה היה שוה תחילה אין שמין אותו אלא בזול, לפי שרואים אותו מזולזל, וזה האומר דמי ידי עלי הרי לא נקטעה ידו. לכך מפרש, כמה הוא שוה בלא יד, כגון אם מכרו רבו כולו חוץ מידו, שידו אחת מוכתבת לרבו ראשון, ושמין כמה הוא יפה כשרבו מוכר כולו ולא שייר ממנו לעצמו כלום. וכמה שוה פחות אס שייר רבו ידו אחת שלא מכרה, דהשתא אינו מזולזל, וכך הוא נותן להקדש:
+<b>זה חומר בנדרים מבערכין.</b> דאילו אמר בערכים ערך ידי ורגלי עלי, לא אמר כלום, אלא אם כן אמר בדבר שהנשמה תלויה בו:
+<b>ערכי עלי ומת יתנו היורשים.</b> דערך דבר קצוב הוא. ודוקא כשעמד בדין קודם שמת, לפי שאינו חייב בערך אלא אחר שיעמוד לפני הכהן, כדכתיב (ויקרא כ״ז:ח׳) והעמידו לפני הכהן. אבל דמי עלי דאינו אלא מה שישומוהו בבית דין והרי לא בא לידי כך שהרי מת, אע״פ שעמד בדין הוא מחוסר אומדנא ולא יתנו היורשים:
+<b>נותן ערך כולו.</b> דערך נפשות כתיב:
+<b>זה הכלל.</b> לאתויי שאר איברים שהנשמה תלויה בהם:
+
+Mishnah 3
+
+<b>חציי עלי.</b> הוי כערך ראשי וערך כבדי, דהוי דבר שהנשמה תלויה בו:
+<b>דמי חציי עלי נותן דמי כולו.</b> דכתיב (ויקרא כ״ז:ב׳) נדר בערכך נפשות, הקיש נדר לערך, מה ערך אמר ערך חציי עלי נותן ערך כולו, אף נדר אמר דמי חציי עלי נותן כולו:
+<b>זה הכלל.</b> לאתויי כל האברים שהנשמה תלויה בהם, שאם אמר דמי חצי אותו אבר עלי כגון שאמר דמי חצי לבי עלי, או דמי חצי כבדי עלי, נותן דמי כולו:
+
+Mishnah 4
+
+<b>מת הנודר והנידר יתנו היורשים.</b> והוא שעמד בדין קודם שמת, כדפרישנא לעיל. וסיפא אצטריכא ליה. דמיו של פלוני עלי, מת הנודר יתנו היורשים. דמהו דתימא אע״ג דעמד בדין, הואיל ומת הנודר קודם שישומו הנידר, לא אשתעבוד נכסיה, קמשמע לן אומדנא גילוי מילתא בעלמא הוא, והואיל ונידר קיים אמדינן ליה:
+
+Mishnah 5
+
+<b>בית זה קרבן.</b> לבדק הבית:
+<b>ונפל הבית.</b> קודם שהחזיק בו גזבר:
+<b>מת השור וכו׳ חייב לשלם.</b> ולא אמרינן אין דמים למתים אלא באדם בלבד:
+
+Mishnah 6
+
+<b>ממשכנין אותן.</b> גזבר נכנס לביתם ונוטל בעל כרחם:
+<b>חייבי חטאות ואשמות.</b> כיון דלכפרה אתו לא משהי להו, ואין ממשכנין אותן. וחטאת נזיר, הואיל ולאו לכפרה אתיא ואינה מעכבתו מלשתות יין, שכיון שנזרק הדם של אחד מן הקרבנות הותר הנזיר לשתות יין ולהטמא למתים, זמנין דפשע ומשהי לה, הלכך ממשכנין אותו על חטאתו:
+<b>חייבי עולות ושלמים.</b> אע״ג דעולה מכפרת על עשה ועל לאו הניתק לעשה, הואיל ולאו חובה היא לא חשיב לה כפרה ואתי לשהויי, הלכך ממשכנים אותן. ויש מחייבי עולות שאין ממשכנים אותן, כגון עולת מצורע, לפי שהיא מעכבת טהרתו, לא אתי לשהוייה:
+<b>כופין אותו עד שיאמר רוצה אני.</b> היכא דבית דין ממשכנים אותו צריך שיאמר רוצה אני:
+<b>וכן אתה אומר בגטי נשים.</b> כל מי שדינו שכופין אותו לגרש, ולא רצה לגרש, בית דין של ישראל מכין אותו עד שיאמר רוצה אני, ונותן הגט והוא כשר:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שום היתומים.</b> בית דין היורדים לנכסי יתומים למכרן להגבות לבעל חוב, שמין את הקרקע ומכריזין שלשים יום רצופים זה אחר זה, כל הרוצה ליקח יבא ויקח. ואי בעו, מכריזין ששים יום כל שני וחמישי, והכי עדיף טפי. ואע״ג דכי חשבת כל שני וחמישי שבששים יום מתחילת יום שני של הכרזה ראשונה לא משכחת להו אלא תמני סרי יומי, מכל מקום הכי עדיף, כיון דמשכא מלתא טובא ידעי ושמעי:
+<b>ושום ההקדש.</b> המקדיש שדה מקנה, שהיא נפדית בדמים כמו שהיא שוה:
+<b>בבוקר ובערב.</b> בשעת הוצאת פועלים ובשעת הכנסת פועלים. דאי איכא דבעי למזבן אמר להו לפועלים בשעת יציאתן ראו לי שדה פלונית אם היא יפה, ובשעת הכנסת פועלים כששומע ההכרזה נזכר והולך ושואלן. וכשהן מכריזין, אומרים, שדה פלונית שכך וכך סימניה, וכך וכך מצריה, כך היא עושה תבואה וכך שמאוה בית דין. ואם מוכרים אותה לכתובת אשה, אומרים, הלוקח יקח על מנת שיתן המעות לכתובת אשה. ואם מוכרים אותה בשביל בעל חוב, אומרים, על מנת שיתן המעות לבעל חוב. משום דאיכא לוקח דניחא ליה ליקח כדי לפרוע לאשה דנסבא פורתא פורתא, ואיכא דניחא ליה טפי לפרוע לבעל חוב שנוטל זוזים חסרים ושבורים, שאין דרך סוחרים להקפיד בכך. אע״ג דקיימא לן דאין בית דין נזקקים לנכסי יתומים למכרן, והכא תנן שום היתומים וכו׳ דמשמע שבית דין מוכרים נכסי יתומים. הא אמרינן דעל שלשה דברים בלבד בית דין נזקקים למכור בנכסי יתומים, על בעל חוב נכרי שהיה אביהם חייב לו והיתה ריבית אוכלת בהן, ועל כתובת אשה משום דאיכא רווחא ליתומים כשתגבה כתובתה, דכל זמן שלא גבתה כתובתה יש לה מזונות מן היתומים, גבתה כתובתה שוב אין לה מזונות. ועל חוב שהודה אביהן בשעת מיתתו שיש לפלוני אצלו מנה, או שנדוהו בית דין על חוב זה ומת בנדויו, או שלא הגיע עדיין זמן פריעת החוב כשמת, דלא עביד איניש דפרע בגו זמניה. וכשבית דין נזקקים לנכסי יתומים על שלשה דברים הללו, מעמידים להם אפוטרופוס ומוכרים בהכרזה, כדתנן במתניתין. והני מילי בקרקעות. אבל במטלטלין, השתא דקיימא לן מטלטלי דיתמי משתעבדי לבעל חוב, הרי בעל חוב נשבע וגובה חובו מן המטלטלין ואין צריכין הכרזה, שאין מכריזים לא על העבדים ולא על השטרות ולא על המטלטלין:
+<b>ידירנה הנאה.</b> על דעת רבים נדר שאין לו התרה, שלא יחזירנה לעולם. דשמא בערמה מגרש לה כדי שתגבה כתובתה מן ההקדש:
+<b>קנוניא.</b> ערמה:
+<b>ר׳ יהושע אומר אינו צריך.</b> לא פליגי ר׳ אליעזר ור׳ יהושע הכא אם אדם עושה קנוניא על ההקדש אי לא, דבשכיב מרע תרווייהו מודו דבודאי לעולם אינו עושה קנוניא על ההקדש, דאין אדם חוטא ולא לו. ובבריא תרווייהו מודו דעושה קנוניא על ההקדש. כי פליגי, בשאלה, ר׳ אליעזר סבר אין נשאלין על ההקדש, אפילו אומר לו לחכם לא לדעת כן נדרתי והקדש טעות הוא, אפילו הכי אין חכם מתיר נדרו, דסבר ר׳ אליעזר הקדש בטעות הוי הקדש, ולפי שהמקדיש הזה אינו מוצא חכם שיתירנו לכך עושה קנוניא זו. ור׳ יהושע סבר נשאלין על ההקדש, וכי אמר לא לדעת כן נדרתי וטעיתי, מתירין לו, דהקדש שבטעות לא הוי הקדש. הלכך אין צריך לידור הנאה, דאי משום קנוניא עביד, הוה מתשיל על נדריה ולא היה צריך לגרשה. והלכה כר׳ יהושע:
+<b>הערב לאשה בכתובתה.</b> ואין לבעל נכסים, וצריך הערב לפרוע כתובתה. לא יפרע הערב הכתובה עד שידירנה הבעל תחילה שלא יוכל להחזיר אותה. דחיישינן שמא דעתו להחזירה ולאכול כתובתה לאחר שתגבה מן הערב. ופסק ההלכה בדין הערב בכתובה מפורש בסוף בבא בתרא:  
+
+Mishnah 2
+
+<b>והיתה עליו כתובת אשה.</b> כגון שקדמו גירושין להקדש, דעכשיו ליכא קנוניא:
+<b>אלא הפודה פודה.</b> בעלה פודה אותן מן ההקדש בזול בדבר מועט כדי לפרוע לאשה כתובתה, דודאי לא חייל עלייהו הקדש שהרי אינן שלו. והאי דבר מועט, גזירה שמא יאמרו הקדש יוצא לחולין בלא פדיון:
+<b>הקדיש תשעים והיה חובו מאה.</b> אף על גב דחובו יותר על הקדשו, לא אמרינן האי לאו אדעתא דהני נכסיה אוזפיה אלא הימוני הימניה הלכך לא גבי מהקדש, אלא אמרינן אדעתא דהני נכסי אוזפיה, וגבי מינייהו. ועד כמה, עד פלגא. אבל אם הנכסים שהקדיש אין שוין חצי החוב, לא גבי מינייהו, דודאי לאו אדעתא דהני נכסי אוזפיה, דאין אדם עשוי לקנות קרקע ביותר מפי שנים ממה שהיא שוה:
+
+Mishnah 3
+
+<b>ממשכנין אותן.</b> גזבר נכנס לבתיהם ונוטל בעל כרחן:
+<b>מזון וכסות ומטה סנדלים ותפילין.</b> על כולן משיירים לו מעות לקנותן אם אין לו. דכתיב (ויקרא כ״ז:ח׳) ואם מך הוא מערכך, ודרשי רבנן לקרא הכי, ואם מך, תעשה שישאר הוא, שיהיה לו הויה וחיות, מערכך, מדמי הערך. ומשמע הוא יש לו הויה וחיות מדמי הערך, אבל לא לאשתו ולא לבניו:
+<b>מכל מין ומין.</b> מכל אומנות שצריכה ארבעה וחמשה כלים:
+<b>מעצדים.</b> דולדור״א בלע״ז. שמחליקים בה פני הלוח:
+<b>מגירה.</b> כעין סכין ארוך מלא פגימות. ולשון מקרא, משור, סיג״א בלע״ז:
+<b>צמדו.</b> צמד בקר. שאלו הן כלי אומנתו. ואין הלכה כר׳ אליעזר דצמד בקר וחמור נכסים נינהו, ולא חשיבי כלי אומנות:
+
+Mishnah 4
+
+<b>מין אחד מרובה ומין אחד מועט.</b> כגון שלשה מעצדים ומגרה אחת:
+<b>נותנים לו שנים מן המרובה.</b> והשלישי נוטל הגזבר:
+<b>וכל שיש לו מן המועט.</b> מניחים לו, ולא זבנינן ליה אחריתי. דכי היכי דעד השתא סגי ליה בהכי, השתא נמי תסגי ליה. דמהו דתימא עד השתא הוו אינשי מושלי ליה, משום דהוה ליה מין אחד מרובה לאושולי לאחריני, השתא שהגזבר לקח המרובה לא משכח מאן דמושיל ליה, הלכך נזבין ליה אחריתי קמשמע לן:
+
+Mishnah 5
+
+<b>אין לו בכסות אשתו ובניו.</b> שאין אלו נכסים שלו:
+<b>שצבען לשמן.</b> לשם אשתו ובניו:
+<b>ולא בסנדלים חדשים.</b> רבותא אשמועינן דאע״ג דעדיין לא נעלו אותן הרי הן בחזקתן משעת לקיחה:
+<b>אע״פ שאמרו עבדים נמכרים בכסותן לשבח.</b> כסות יפה שלהן משבחם ומעלה את דמיהן. כגון גבי נכסי יתומים שאם תלקח לעבד כסות בשלשים דינר הוא משביח מנה על דמים ששוה עכשיו:
+<b>לאטליס.</b> ליום השוק:
+<b>לכרך.</b> שדרך סוחרים לבוא שם וקונים המרגליות ביוקר:
+<b>אין להקדש אלא מקומו.</b> במרגלית:
+<b>ושעתו.</b> בעבד דכתיב ויקרא כ״ז) ונתן את הערכך ביום ההוא, שלא ישהה. קודש לה׳, משמע כל דבר שהוא קודש לה׳ כגון סתם הקדשות שהן לבדק הבית, כולן יהיו נותנים ביום ההוא מיד, שלא ישהה אותן. וטעמא, כתב הרמב״ם, דזימנין דאתו לאשהויינהו כדי להשביח ואתו לידי פסידא, ומהאי טעמא נמי אין משתכרים בשל הקדש:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>אין מקדישין.</b> שדה אחוזה:
+<b>פחות משתי שנים.</b> דכתיב במקדיש שדה אחוזה (ויקרא כ״ז:י״ח) על פי השנים הנותרות, ואין שנים פהות משתים. המקדיש שדה אחוזה בשנה ראשונה של יובל ובא לגאלה, נותן בבית כור חמשים סלע כדכתיב (שם) זרע חומר שעורים וגו׳. ואם הקדישה עשר שנים או עשרים אחר היובל, מחשבים השנים הנותרות עד יובל הבא, ונותן סלע ופונדיון לכל שנה, כדכתיב (שם) ואם אחר היובל יקדיש שדהו וחשב לו וגו׳ ונגרע מערכך, והיינו גירוע שאינו נותן חמשים שלימים. והמקדיש שתי שנים לפני היובל, פודה אותה בשתי סלעים ושני פונדיונים, כדכתיב על פי השנים הנותרות, וכך החשבון עולה של גאולת שדה אחוזה לכל שנה סלע ופונדיון, שהרי אם הקדישה בשנה ראשונה של אחר היובל היה פודה בחמשים שקל, צא מהן לארבעים ותשע שנים הבאים עד יובל הבא ארבעים ותשע סלעים, נמצא סלע לכל שנה וסלע יותר, וזה הסלע היותר חלקוהו לפונדיונים, שיש בכל סלע ארבעים ושמונה פונדיונין, הרי סלע ופונדיון לשנה פחות פונדיון. ומה שהצריכוהו ליתן סלע ופונדיון לשנה, למ״ט שנים מ״ט סלעים ומ״ט פונדיונין ויש כאן פונדיון אחד יותר על חמשים שקל שאמרה תורה, אותו הפונדיון הוא קלבון לפרוטרוט, כלומר בשביל ההכרע שצריך ליתן לכל שקל ושקל בפני עצמו. אי נמי, אע״פ שהסלע אינו אלא ארבעים ושמונה פונדיונות, חייב ליתן ארבעים ותשעה, דהיינו סלע ופונדיון לארבעים ותשע שנה, לפי שהנותן פונדיונים ליקח סלע מן השלחני נותן ארבעים ותשעה פונדיונים, והיינו קלבון לפרוטרוט. והמקדיש שדה אחוזה פחות משתי שנים לפני היובל אין כאן גירוע, ואם בא לגאלה נותן חמשים שלימים, דגבי גירוע כתיב על פי השנים הנותרות ונגרע, ומיעוט שנים שנים. ועצה טובה קמשמע לן מתניתין שיהא אדם חס על נכסיו ולא [יקדיש] פחות משתי שנים, שלא יפסיד ארבעים ושמונה סלעים:
+<b>ולא גואלין אחר היובל.</b> לאו אחר היובל סמוך ליובל קאמר, אלא האי אחר אפילו אחר עשרים או שלשים שנה קאי. והכי קאמר, הבא לגאול באמצע היובל וליתן סלע ופונדיון לשנים הבאים, והיה עומד בניסן שהוא אמצע שנה, לא יאמר חצי סלע וחצי פונדיון אני נותן משנה זו, אלא נותן סלע ופונדיון שלם. והיינו דקאמר אין גואלין פחות משנה, דכמה דלא נפקא לה כולה שתא לא מגרעא לה כלל ולא יהיב גאולת חצי שנה אלא גאולת שנה שלימה. ומה טעם, לפי שאין מחשבים חדשים עם ההקדש. הבא לגאול שדהו חמש שנים וחצי לפני היובל, אין מחשבין אותן ששה חדשים שיצאו משנה ששית, אלא נותן שש סלעים וששה פונדיונים, דכתיב (ויקרא כ״ז:י״ח) וחשב לו הכהן את הכסף על פי השנים הנותרות, שנים אתה מחשב ואי אתה מחשב חדשים, כלומר כל מה שנותר חשוב שנים, לעשות חודש הנותר שנה, ואי אתה מחשב החדשים שיצאו, לגרוע מן השקל ופונדיון בשבילם:
+<b>אבל הקדש מחשב חדשים.</b> כלומר, אם ריוח של הקדש הוא שנחשוב אותה יציאת חצי שנה שיצאה, כגון דמקדשה בפלגא דארבעים ושמונה ליובל, דאי חשבת לההוא יציאה הוי ליה פחות משני שנים לפני היובל ולא מיפרקא בגירוע אלא בחמשים. ואי אמרת דאין מחשבים אותן חדשים שיצאו, הוה הכא שני שנים לפני היובל, ואיכא פסידא דהקדש דלא שקיל אלא שתי סלעים ושני פונדיונים, הכא ודאי מחשבין אותן כיציאה גמורה ואין כאן שתי שנים לפני היובל, ולא מיפרקא בגירוע אלא בחמשים שקל, דכתיב וחשב לו הכהן מכל מקום:
+<b>בשעת היובל.</b> בזמן שהיובל נוהג. אבל בזמן שאין היובל נוהג פודה אותה בשווייה כשאר הקדשות:
+<b>זרע חומר שעורים.</b> מקום שיכולים לזרוע בו כור שעורים כשזורעים במפולת יד ובזריעה בינונית, לא שיהיה הזרע מקובץ ביותר ולא מפוזר ומפורד הרבה:
+<b>נקעים עמוקים וכו׳</b> והוא שיהיו מלאים מים שאין ראויין לזריעה. אבל אם אינן מלאים מים, הואיל וחזו למידי, אע״ג דאין נמדדין עמה מתחשבין באפי נפשייהו, ונפדין לפי חשבון חמשים סלעים לבית כור:
+<b>פחות מכאן נמדדין עמה.</b> ואע״פ שהן מלאים מים ולא חזו לזריעה, הואיל ואין עמוקים עשרה. וכן סלעים הואיל ואין גבוהים עשרה על שם הקרקע הן נקראין ואינן חשובים בפני עצמן:
+<b>אלא נותן את כולו כאחד.</b> דכתיב (ויקרא כ״ז:י״ח) וחשב לו הכהן את הכסף, עד שיהא כולו כסף כאחד:  
+
+Mishnah 2
+
+<b>ואחד כל האדם.</b> פודה בית כור בחמשים שקל, בין שהוא שוה אלף שקלים בין שאינו שוה אלא חמשה שקלים:
+<b>שהבעלים נותנים חומש.</b> כדכתיב (שם) ואם גאול יגאל את השדה המקדיש אותו וגו׳:
+
+Mishnah 3
+
+<b>אינה יוצאה מידו ביובל.</b> להיות מתחלקת לכהנים כי היכי דאי. הוה פריק לה אינש אחרינא דהוה נפקא ביובל ומתחלקת לכהנים כדכתיב (שם) והיה השדה בצאתו ביובל קודש לה׳:
+<b>גאלה בנו יוצאה לאביו ביובל.</b> ולא לכהנים. דכתיב (שם) ואם מכר את השדה לאיש אחר לא יגאל עוד. לאיש אחר, ולא לבן: 
+<b>גאלה אחד מקרוביו</b> של מקדיש מיד הגזבר, ובא המקדיש וגאלה מיד קרובו, אינה יוצאה מיד המקדיש ביובל להתחלק לכהנים:
+<b>גאלה כהן.</b> מיד גזבר:
+<b>לא יאמר</b> הואיל ואם גאלה ישראל יוצאה לי ולחברי ביובל, עכשיו שהיא תחת ידי שגאלתיה אין לך כהן ראוי לה יותר ממני:  
+
+Mishnah 4
+
+<b>ולא נגאלה.</b> לא גאלוה מיד ההקדש, לא הבעלים ולא אחר:
+<b>הכהנים נכנסים לה.</b> כהנים של משמר שהיובל פוגע בו הן נכנסים לתוכה, והיא חלוטה בידם:
+<b>ונותנים את דמיה להקדש.</b> דגמר קודש קודש ממקדיש בית, כתיב הכא בשדה אחוזה בצאתו ביובל קודש וכתיב במקדיש בית (שם) ואיש כי יקדיש את ביתו קודש, מה בית לא תצא מיד הקדש בלא דמים כדכתיב התם והעריכו הכהן, דבית לא נפקא לכהנים אלא נפדה בדמים, אף שדה אחוזה לא תצא מיד הקדש בלא דמים. הלכך כי פריק לה אחר, הוו דמים לבדק הכית הקדש, וכי מטי יובל נפקא בחנם לכהנים, ואם לא נגאלה יהבי כהנים דמי חמשים שקלים ושקלי לה:
+<b>ר׳ שמעון אומר נכנסין אבל לא נותנין.</b> דגמר קודש קודש מכבשי עצרת, דכתיב בהו (ויקרא כ״ג:כ׳) קודש יהיו לה׳ לכהן, מה התם בחנם אף כאן בחנם. וניחא ליה דנילף שדה אחוזה מכבשי עצרת, דתרווייהו מעשרים וארבע מתנות כהונה, ולא נילף ממקדיש ביתו דאינו ניתן לכהנים לעולם. ורבי יהודה ניחא ליה דנילף שדה אחוזה ממקדיש ביתו, דתרווייהו קדשי בדק הבית, ולא נילף מכבשי עצרת שהם קדשי מזבח. והלכה כרבי יהודה:
+<b>שדה רטושין.</b> שדה עזובה. כמו [הושע י׳] אם על בנים רוטשה:
+<b>עד שיגאלנה אחר.</b> וכשתצא מידו ביובל יכנסו בה כהנים. וטעמא דרבי אליעזר, דכתיב והיה השדה בצאתו ביובל קודש, משמע כשתצא מיד הגואל כדין שאר אדם הקונה קרקע שיוצאה ביובל, בההוא קאמר קרא דתהוי לכהנים, אבל בצאתו מיד הקדש לא משמע, דאכתי לא אשמועינן קרא דהקדש פקע מכוחו ביובל:
+
+Mishnah 5
+
+<b>הלוקח שדה מאביו, מת אביו ואח״כ הקדישה הרי היא כשדה אחוזה.</b> שהרי עד שלא הקדישה נפלה לו בירושה. הלכך אם בא לפדותה, פודה בית כור בחמשים שקל כשדה אחוזה, ואם לא גאלה הוא וגאלה אחר, יוצאה לכהנים ביובל:
+<b>הרי היא כשדה מקנה.</b> דבתר שעה שהקדישה אזלינן. ואם בא לפדותה, פודה שדה בשוויה כדין שדה מקנה, ואם לא גאלה הוא וגאלה אחר, חוזרת לו ביובל. שהרי בשעה שהקדישה לא היה גופה שלו, דעתידה היתה לחזור לאביו ביובל כדין שאר מכירות, וכשאר מקדיש שדה מקנה הוא שהגואלה מיד הגזבר מחזירה ביובל לאשר לו אחוזת הארץ, דהיינו לאביו של זה, וזה יורש את כח אביו. ואין הלכה כר׳ מאיר:
+<b>שדה מקנה.</b> שהקדישה וגאלה אחר, אינה יוצאה לכהנים ביובל, שאין אדם מקדיש דבר שאינו שלו, וקרקע לא היתה שלו אלא עד היובל:
+<b>כהנים ולוים מקדישים לעולם.</b> ואפילו בשנת היובל עצמה. אבל ישראל שהקדיש שדהו בשנת היובל עצמה, אינה מקודשת:
+<b>וגואלין לעולם.</b> מה שאין כן בישראל שאינו פודה לאחר היובל, כדכתיב (ויקרא כ״ז) ואם מכר את השדה לאיש אחר לא יגאל עוד, אבל כהן או לוי שהקדיש קרקע שירש מאבותיו הרי זה גואל לעולם, ואפילו עבר עליה היובל ולא נפדית גואלה לאחר היובל, כדכתיב (שם כ״ה) גאולת עולם תהיה ללוים:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>המקדיש.</b> בשעה שאינה יובל. בזמן שאין יובל נוהג:
+<b>פתח אתה ראשון.</b> בכמה אתה רוצה לפדותה. ומפני ריוח של הקדש שואלים לו תחילה, שהבעלים מוסיפים חומש. ולהכי נקט בשעה שאין היובל נוהג, דבזמן שהיובל נוהג אין צריך לשואלו בכמה תפדנה, שהרי דמיה קצובים בית כור בחמשים שקל. ובזמן שאין יובל נוהג, כגון לאחר שגלו שבט ראובן וגד דבטלו יובלות דכתיב (שם) וקראתם דרור בארץ לכל יושביה, בזמן שכל יושביה עליה ולא בזמן שגלו מתוכה, שאז היא נפדית בשוויה:
+<b>שהבעלים נותנים את החומש.</b> כל דמי שוייה ורביע יותר. וכן כל חומש האמור בתורה, שיהא הקרן וחומשו חמשה. ומפני שלשה דברים אומרים לבעלים פתח אתה ראשון, האחת שהבעלים מוסיפים את החומש, כדקתני במתניתין. והשני שמצות גאולה באדון, דכתיב (שם כ״ז) אם לא יגאל, אלמא מצות גאולה קודמת למכירה. והשלישי שהוא מוסיף ונותן בפדיונה יותר משאר בני אדם, דרוצה אדם בקב שלו:
+<b>מפני רעתה.</b> שההוצאה שבה יתירה על השבח:
+<b>איסר.</b> שמונה פרוטות:
+<b>לא אמר זה אלא בכביצה.</b> כלומר לא כך היה מעשה, שלא אמר באיסר, אלא בביצה. ואמר לו הגזבר הגיעתך, הרי היא שלך בביצה. ופלוגתא דתנא קמא ורבי יוסי, דרבנן סברי אין פודין הקדש בפחות מארבע פרוטות, כדי שיהא בחומשו פרוטה. ורבי יוסי סבר, פודין הקדש בכל שהוא, ואע״פ שאין בחומשו שוה פרוטה. והלכה כתנא קמא:
+
+Mishnah 2
+
+<b>ממשכנים מנכסיו עד עשר וכו׳</b> והני מילי כשחזרו זה אחר זה, אבל חזרו כולן כאחד, משלשים ביניהן בשוה. כיצד, אמר הראשון הרי הוא שלי בעשר ואמר השני בעשרים ואמר השלישי בעשרים וארבע, וחזרו בהן השלישי והשני כאחד, נותנים אותו לראשון בעשר, וממשכנים מנכסי השני בשבע ומנכסי השלישי בשבע, ונמצא ההקדש גובה עשרים וארבע. וכן אם חזרו שלשתן כאחד ונמכר מהקדש בשלש, ממשכנים בנכסי כל אחד משלשתן שבעה סלעים. וכן על דרך זה לעולם:
+
+Mishnah 3
+
+<b>אמר אחד הרי היא שלי בעשרים ואחת.</b> לאחר שאמרו הבעלים בעשרים:
+<b>הבעלים נותנים.</b> בעל כרחן עשרים ושש. דלהאי לא יהבינן ליה, הואיל ואמרו הבעלים עשרים ועלה החשבון עם החומש בעשרים וחמש, ואי יהבינן ליה להאיך בעשרים ואחת נמצא הקדש מפסיד. ובעלים בעל כרחן יתנו אותו סלע שהוסיף זה על הקרן ועשרים וחמש דידהו, אבל על סלע שהוסיף זה לא יוסיפו חומש:
+<b>אמר אחד בחמשה ועשרים הבעלים נותנים שלשים.</b> בעל כרחן. ובגמרא פריך אמאי כופין את הבעלים, בשלמא עד השתא חייבינן להו דהא לא מצינן למיתבא להנך, משום דקרן דידהו לא הוי כקרן וחומש דאמרו בעלים ברישא, הלכך על כרחך מהדרינן אבעלים, וכיון דמהדרינן עלייהו בעו למיתב קרנא כמה דשיימוה אחריני, וחומשא דידהו. אבל השתא דאמר אחד בחמשה ועשרים, ליתנו להאיך, דהא קרן דידהו הוי כקרן וחומש דאמור בעלים ברישא, ולימרו בעלים הרי בא אחר במקומינו שרוצה ליתן חמשה ועשרים סלעים כמותינו. ומתרץ, כגון דאמור בעלים ברישא פרוטה יותר על עשרים סלעים, דמטי חושבנא דקרן וחומש לחמשה ועשרים ופרוטה, ואי יהבינן ליה להאי, איכא פסידא להקדש. הלכך מהדרינן אבעלים בעל כרחייהו. והא דלא תנא ברישא הבעלים אומרים בעשרים ופרוטה, דבפרוטות לא דק תנא ולא חש למיתנינהו:
+<b>אם רצו הבעלים ליתן שלשים ואחד ודינר.</b> כגון דמעיקרא כשפתחו הבעלים ראשון אמרו בעשרים ואחת סלעים, דהוי בין קרן וחומש עשרים ושש סלעים ודינר, שהסלע ארבעה דינרים, וחומש הוא רביעית הממון כדאמרן, ועלויו של זה הם חמש, הרי שלשים ואחד ודינר:
+<b>הבעלים קודמין.</b> דאי הוה יהבינן ליה להאי הוה מפסיד הקדש דינר ממאי דאמור בעלים ברישא, הלכך מהדרינן אבעלים על כרחייהו:
+<b>ואם לאו.</b> שלא פתחו הבעלים תחילה אלא בעשרים, וזה אומר חמשה ועשרים:
+<b>אומרים לזה הגיעתך.</b> הרי הוא שלך, ולא מהדרינן אבעלים. משום דאמרי בעלים בא אחר במקומינו שנותן עשרים וחמשה כמותינו. והא דתנן במתניתין שאין הבעלים מוסיפין חומש אלא על מה שפתחו הם תחלה ולא על עלויו של זה, הני מילי היכא דלא שמו בני אדם את הקרקע כמו שאמר זה האחר, אבל אם שמוהו שלשה בני אדם כדבריו של זה, מוסיפין בעלים חומש בעלויו בעל כרחן. וכולה מתניתין לא איירי אלא בשדה אחוזה בזמן שאין היובל נוהג, כדתנן בריש פרקין:  
+
+Mishnah 4
+
+<b>מחרים אדם מצאנו.</b> מקצת צאנו. אומר הרי הן חרם ונותנן לכהן:
+<b>ואם החרים את כולן.</b> שלא שייר לעצמו כלום:
+<b>אינן מוחרמין.</b> דאמר קרא (ויקרא כ״ז:כ״ח) מכל אשר לו מאדם ומשדה אחוזתו. מכל אשר לו, אלו מטלטלין, ולא כל מטלטלין. מאדם, אלו עבדיו ושפחותיו כנענים, ולא כולן. ומשדה אחוזתו, ולא כולה. ואין הלכה כר׳ אלעזר בן עזריה, אלא לכתחילה לא יחרים את כולן, אבל אם החרים, מוחרמים:
+<b>להיות חס על נכסיו.</b> שלא יבזבזם להדיוט:
+
+Mishnah 5
+
+<b>שאין אדם מחרים דבר שאינו שלו.</b> ובתו נהי דיכול למכרה בקטנותה, אינו יכול למכרה בנערותה:
+<b>שהחרמים שלהם.</b> דכתיב (במדבר י״ח:י״ד) כל חרם בישראל לך יהיה, וכיון דדידיה הוי, מה הנאה בכך אם היה מחרים, איהו גופיה זכי ביה ולא יהיב ליה לכהן אחר:
+<b>נראין דברי ר׳ יהודה.</b> הכי קאמר, נראין דברי ר׳ יהודה לר׳ שמעון, דמודה לו ר׳ שמעון לר׳ יהודה וסובר כמותו בקרקעות, ולא דיבר ר׳ שמעון אלא במטלטלין, לפי שאין החרמים של לוים. ור׳ יהודה סבר, הוקשו מטלטלין לשדה אחוזה, דכתיב (ויקרא כ״ז:כ״ח) מכל אשר לו מאדם ובהמה ומשדה אחוזתו, מה שדה אחוזה אין הלוים מחרימים כדכתיב כי אחוזת עולם היא להם, אף מטלטלין אין לוים מחרימים. ור׳ שמעון לית ליה האי הקישא. ומדנחית רבי לפרושי מלתיה דר׳ שמעון במה מודה לרבי יהודה ובמה נחלק עליו, ש״מ דהלכה כר׳ שמעון:
+
+Mishnah 6
+
+<b>חרמי כהנים.</b> חרמים שהחרימום כדי לתתם לכהנים:
+<b>אין להם פדיון.</b> כדכתיב (שם) לא ימכר ולא יגאל. אבל חרמי בדק הבית יש להם פדיון, דאדעתא דהכי אחרמינהו, דהא אין ראוי לבדק הבית אלא מעות:
+<b>וחכמים אומרים סתם חרמים לכהנים.</b> והלכה כחכמים. והמחרים מטלטלים בזמן הזה, וכן המחרים קרקעות בחוץ לארץ שדינם כמטלטלין לענין זה, נותנם לכהנים. והמקדיש לבדק הבית בזמן הזה שאין שם בית, פודה אותן לכתחילה בדבר מועט, ולא יפחות לכתחלה מארבעה זוזים או קרוב לזה, אבל לא בשוה פרוטה לבד או כיוצא בזה, משום דליכא פרסומי מלתא:
+<b>שהוא חל על קדשי קדשים.</b> כדמפרש ואזיל, מחרים אדם את קדשיו כו׳:
+
+Mishnah 7
+
+<b>אם נדר.</b> אם אמר הרי עלי עולה והפריש בהמה לנדרו ואח״כ החרימה, הואיל והוא חייב באחריותה אם מתה או נגנבה, נמצאת שלו היא ונותן כל דמיה לכהן ואת הבהמה יקריב לנדרו, דהא ודאי יש לה פדיון:
+<b>ואם נדבה היא.</b> דאינו חייב באחריותה אם מתה, הא ודאי לא חייל בה חרם, דלאו דידיה היא אלא בכדי טובתה, וטובה שיש לו בה יתן לכהן. כיצד, שור זה עולה והחרימו, אומדים כמה אדם שאינו חייב בעולה רוצה ליתן אם ימצא עולה בזול כדי להקריב דורון לקונו, וכאותן דמים יתן זה, שזו היא טובת הנאה שיש לו בה. שהרי אם מתה או נגנבה אינו חייב באחריותה, ומשהפרישה יצא ידי חובתה, ומעתה אינו מאבד ואינו מפסיד אלא שלא הקריב דורון לקונו:
+<b>שאינו רשאי.</b> שאינו חייב. תרגום נושה רשיא:
+<b>כיצד פודין אותו.</b> דהבכור גופו אינו מוחרם, שהרי אינו שלו אלא לכהן. אלא אומדים כמה אדם רוצה ליתן לבעל הבית שיתן בכורו לבן בתו כהן או לבן אחותו, ואותה טובה דיהיב, יתן בעל הבית זה לכהן בשביל החרם. ודוקא נקט בן בתו או בן אחותו כהן, דאילו כהן גופו לא מצי למיתן טובת הנאה לבעל הבית כדי שיתן הבכור לו או לכהן אחר, דכיון דבכור חזי ליה מיחזי ככהן המסייע בבית הגרנות לדוש ולזרות כדי שיתנו לו תרומות בשכרו, ואשתכח דלא שקיל ליה בתורת תרומה אלא בתורת שכר:
+<b>כתוב אחד אומר תקדיש.</b> גבי בכור כתיב (דברים ט״ו:י״ט) כל הבכור אשר יולד תקדיש:
+<b>וכתוב אחר אומר אל תקדיש.</b> (ויקרא כ״ז:כ״ו) אך בכור אשר יבוכר לה׳ בבהמה לא יקדיש איש אותו:
+<b>הקדש עילוי.</b> להעלותו בדמים שיתן טובת הנאתו כמה אדם רוצה ליתן בו להעלותו עולה שאינו חייב בה אלא כדי לעשות דורון לקונו:
+<b>ואי אתה מקדישו הקדש מזבח.</b> שיהא שם [זבח] אחר חל עליו. ורבנן דנפקא להו הך דרשא לעיל מכל חרם קודש קדשים, אל תקדיש מיבעי להו ללאו, שאם מתפיסו לשם זבח אחר עובר בלאו, ותקדיש מבעי להו לומר שמצוה להקדישו ולומר זה קדוש לבכורה, ואע״ג דמאליו הוא קדוש. ור׳ ישמעאל לית ליה הך דרשא. והלכה כחכמים:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>המוכר את שדהו בשעת היובל.</b> בשעה שהיובל נוהג. אבל בשנת היובל עצמה אינו רשאי למכור, ואם מכר, המכר בטל ומחזיר הדמים:
+<b>אינו מותר לגאול.</b> ואפילו נתרצה לוקח, אין שומעים לו, דכתיב (שם כ״ה) במספר שנים אחר היובל תקנה, שתהא קנויה לו שתי שנים. ואם מהדר לה מקמי הכי, עובר בעשה. ומוכר נמי עובר בעשה אם גואלה קודם שתי שנים, דכתיב במספר שני תבואות ימכר לך. אבל לאחר שתי שנים אם רצה לפדותה פודה אותה בעל כרחו של לוקח ונותן לו לפי מה שמכרה, כדכתיב (שם) וחשב לו את שני ממכרו, שמחשב כמה שנים משמכרה עד היובל, ומחלק הדמים לפי השנים. כגון אם מכרה עשר שנים לפני היובל במנה, נמצא שמכר פירות כל שנה ושנה בעשירית מנה, שהרי סתם מכירה אינה אלא עד היובל, שהתה ביד הלוקח חמש שנים ואח״כ בא מוכר לגאלה, מנכה לו לוקח חצי מנה:
+<b>אינה עולה ממנין.</b> שתי שנים. דהא שני תבואות כתיב, שתי שנים הראויין לתבואה תשהא ביד הלוקח. אבל היתה שנה הראויה לתבואה, ונרה היינו שחרשה ועשאה שדה ניר ולא זרעה, או הובירה שהניחה בור ואפילו ניר לא עשה בה, איהו דאפסיד אנפשיה, ועולה לו במנין שתי שנים:
+<b>שלש תבואות לשתי שנים.</b> אותה תבואה העומדת בה בשעת קניה, ושתי תבואות בשתי שנים שתעמוד בידו. ור׳ אלעזר לא פליג אתנא קמא בהא אלא דברי הכל היא:
+
+Mishnah 2
+
+<b>אינו מחשב.</b> המוכר כשבא לגאלה:
+<b>אלא עם הראשון.</b> ואותו חשבון ינכה לו כל שנה ושנה שאכלה, והמותר ישלם לו:
+<b>אשר מכר לו.</b> בגואל שדה ממכרו כתיב, והשיב את העודף לאיש אשר מכר לו:
+<b>לאיש אשר בתוכה.</b> שהוא מוצא עתה בתוך השדה כשבא לפדותה. ומנלן דדרשינן לקולא גבי מוכר ולא דרשינן לחומרא, גמרינן גאולה גאולה מעבד עברי, בשדה אחוזה כתיב (ויקרא כ״ה:כ״ו) ומצא כדי גאולתו, ובעבד עברי כתיב (שם) גאולה תהיה לו, מה להלן להקל אף כאן להקל. והתם מנלן דלהקל, דתניא, נמכר במנה והשביח ועמד במאתים, מנין שאין מחשבים אלא במנה וכמו שהגיע מאותו מנה לכל שנה כך מנכה לו, תלמוד לומר מכסף מקנתו. ומנין שאם נמכר במאתים והכסיף ועמד על מנה שאין מחשבים אלא במנה, תלמוד לומר כפי שניו, כלומר כפי מה שהוא שוה באותה שעה:
+<b>לא ימכור.</b> שדה רחוקה שיש לו, כדי שיגאל שדה זו שהיא בקרוב. וכן לא ימכור ברע כדי שיגאל שדה זו שהיא יפה. ולא ילוה מאחרים כדי שיגאל. ואינו גואל חצי השדה שמכר אלא או גואל כולה או לא כלום. וכל הני ילפינן מקרא דכתיב (שם) והשיגה ידו ומצא כדי גאולתו. והשיגה ידו מעצמו, ולא שילוה ויגאל. ומצא, משמע שימצא דבר שלא היה מצוי לו בשעה שמכר, פרט למוכר ברחוק כדי לגאול בקרוב, ברע כדי לגאול ביפה, שהיה מצוי לו בשעה שמכר. כדי גאולתו, [כדי גאולה] הוא גואל ואינו גואל לחצאים:
+<b>ובהקדש מותר בכולן.</b> המקדיש שדהו מותר למכור שדה אחרת, או ללוות, כדי לגאלה, ואם אינו מספיק לגאול כולה יגאל חציה וכשתשיג ידו יגאל כולה:
+
+Mishnah 3
+
+<b>הרי זה גאל מיד.</b> ואין דינו כדין שדה אחוזה שאינו גואל פחות משתי שנים:
+<b>הרי זה כמין ריבית.</b> שכשמחזיר לו מעותיו בתוך שנה ואין זה מנכה לו כלום נמצא שנשתמש בביתו בשכר המתנת מעותיו:
+<b>ואינה ריבית.</b> גמורה. דרבית לא מקריא אלא על ידי הלואה שודאי באה לידי רבית, שאינה נחלטת לעולם, ולא על ידי מכר שהרי אם לא יגאלנה ותחלוט לו אין כאן רבית:
+<b>יגאל בנו.</b> בתוך שנה אם ירצה. אבל אחר שנה, נחלט ואינו נגאל עוד, כדכתיב ואם לא יגאל עד מלאת לו שנה תמימה וגו׳:
+<b>משעה שמכר לו.</b> שאם מכרה ראובן לשמעון בניסן ושמעון ללוי באייר, כיון שהגיע ניסן הוא נחלט, ואין מונין למכר שני אלא לראשון, שנאמר עד מלאת לו, דמשמע לזה שהיתה שלו:
+<b>להביא חודש העיבור.</b> שאם היתה שנה מעוברת אינה נחלטת עד י״ג חודש:
+<b>שנה ועיבורה.</b> בין בשנה פשוטה בין בשנה מעוברת נותנים לו שנת לבנה שהיא שלש מאות וחמשים וארבע יום. וימים שיתרים שנת חמה על שנת לבנה אחד עשר יום שבעבורן אנו מעברים השנה. והלכה כחכמים:
+
+Mishnah 4
+
+<b>ואחד הנותן במתנה.</b> אם רצה לגאול בתוך שנתו, יגאל, ואם לאו חלוט לו:
+<b>היה נטמן.</b> לוקח, ביום שנים עשר חודש. כדי שלא ימצאהו מוכר ליתן את מעותיו ויהא נחלט לו:
+<b>שיהא חולש.</b> שיהא מטיל מעותיו ללשכת הקדש שבעזרה:
+<b>ויהא שובר את הדלת.</b> של בית שמכר. ונכנס. חולש, כמו חולש על גוים (ישעיה י״ד):
+
+Mishnah 5
+
+<b>כל שהוא לפנים מן החומה.</b> כגון בתי הבדים שעושין בהן שמן ובתי מרחצאות ומגדלים ובורות שיחין ומערות. דכתיב אשר בעיר, לרבות כל שבתוך העיר. יכול שאני מרבה את השדות, תלמוד לומר הבית, פרט לשדות שאינן דומים כלל לבית:
+<b>רמ״א אף השדות.</b> לאו שדות ממש קאמר ר״מ, דהא בית כתיב, ושדות לא דמו לבית. אלא קרקע של סלעים ומצולה שאינן ראויין לזריעה ועשויין לבנין הבית. מקום סלעים, ליטול משם אבנים לבנין. ומצולה, ליטול משם חול לבנין. ואין הלכה כר״מ:
+<b>אינו כבתי ערי חומה.</b> להיות נחלט בסוף שנה:
+<b>וכותל החיצון הוא חומתו.</b> ונידון כבתי ערי חומה. והלכה כר׳ יהודה:
+
+Mishnah 6
+
+<b>שגגותיה חומתה.</b> שלא הקיפוה חומה אלא הקיפוה בתים ותכיפת הבתים זו לזו הן כחומה:
+<b>אינה כבתי ערי חומה.</b> דחומה כתיב ולא שגגותיה חומתה:
+<b>ושאינה מוקפת חומה מימות יהושע בן נון.</b> אבל המוקפת חומה מימות יהושע אע״פ שאין לה חומה עכשיו, נידון כבתי ערי חומה. דלוא חומה כתיב, מלא בוי״ו ואל״ף, דמשמע לו ומשמע לא, כלומר אין לו עכשיו והיה לו חומה קודם לכן הוי נמי בית חלוט בה:
+<b>שלש חצרות.</b> שבכל אחת ואחת שני בתים, מקרי עיר:
+<b>כגון קצרה.</b> שם עיר קטנה שהיתה מחוץ לצפורי:
+<b>וחקרא שבגוש חלב וכו׳</b> כל הנך דחשיב במתניתין, ידועים שהיו מוקפות מימות יהושע בן נון. וירושלים דקחשיב במתניתין, קיי״ל דאין בית חלוט בירושלים, הלכך איכא למ״ד בגמרא דתרתי ירושלים הוו ואין זו ירושלים הקדושה שאין הבית חלוט בה, אלא ירושלים אחרת שהיתה בא״י וגם היא מוקפת חומה מימות יהושע, והיה הבית חלוט בה כשאר בתי ערי חומה:
+
+Mishnah 7
+
+<b>בתי החצרים.</b> שאין להם לעיירות חומה:
+<b>כח יפה.</b> כדמפרש:
+<b>ונגאלים מיד.</b> שאין צריך לשהותו שתי שנים ביד הלוקח כשדות. דכתיב בהו גאולה תהיה לו, דמשמע מיד יגאלנו אם ירצה והיינו כבתים של ערי חומה:
+<b>ובגרעון כסף.</b> שמנכה לו הלוקח לפי שנים ששהו בידו, כשדות. דבבתי החצרים כתיב על שדה הארץ יחשב, שיוצאים בגרעון כסף כשדות:
+<b>שתי חצרות של שני שני בתים.</b> עיר שאין בה אלא שתי חצרות אע״פ שהיא מוקפת חומה מימות יהושע, נחשבין כבתי החצרים:
+
+Mishnah 8
+
+<b>ישראל שירש.</b> בתי ערי חומה מאבי אמו לוי:
+<b>אינו גואל כסדר הזה.</b> בגמרא אמרו, תני אינו גואל אלא כסדר הזה. והכי קאמר, אינו גואל כלוים דכתיב בהו גאולת עולם תהיה ללוים, אלא כסדר הזה האמור בישראל שתהא נחלטת בסוף שנה:
+<b>וכן לוי שירש את אבי אמו ישראל.</b> אף הוא אינו גואל כלוי, אלא כסדר הזה האמור בישראל. דלעולם אינו גואל כלוי, עד שיהא לוי ובערי הלוים. דתרי קראי כתיבי, כתיב (ויקרא כ״ה ט) כי בתי ערי הלוים היא אחוזתם, דמשמע דבערי הלוים תלה רחמנא, לאפוקי בן לוי שירש אבי אמו ישראל, וכתיב (שם) ואשר יגאל מן הלוים, דמשמע למקצת לוים נתתי רשות לגאול ולא כולם, לאפוקי בן לוי הבא מן הממזרת ומן הנתינה שאינו גואל לעולם, וכל שכן ישראל שירש את אבי אמו לוי, דישראל גמור הוא, שאינו גואל לעולם:
+<b>אין הדברים אמורים.</b> אין הדברים הללו דגאולת עולם אמורים, אלא בערי הלוים. אבל עד שיהא לוי לא בעינן. והלכה כחכמים:
+<b>מגרש.</b> מקום פנוי מכלום, אין בו בית ולא זורעים אותו אלא נוי הוא לעיר:
+<b>אין עושין שדה מגרש וכו׳</b> דכתיב (שם) ושדה מגרש עריהם לא ימכר, מאי לא ימכר, אילימא לא ימכר כלל, הא מדכתיב גאולת עולם תהיה ללוים, מכלל דמזדבן, אלא מאי לא ימכר, לא ישתנה:
+<b>כדי שלא יחריבו.</b> את ישוב הארץ:
+<b>מוכרים לעולם.</b> ולא כישראל שאינו יכול למכור פחות משתי שנים קודם היובל דכתיב בהו (שם) במספר שני תבואות ימכר לך, אבל אלו מוכרים אפילו סמוך ליובל:
+<b>וגואלים לעולם.</b> אם בתי ערי חומה מכרו אינן נחלטים בסוף שנה כבתי ערי חומה של ישראל, ואם שדות מכרו, אין צריכין לעמוד ביד הלוקח שתי שנים אלא גואלים מיד אם ירצו:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Arakhin/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Arakhin/Hebrew/merged.txt
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@@ -0,0 +1,459 @@
+Bartenura on Mishnah Arakhin
+ברטנורא על משנה ערכין
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Arakhin
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה ערכין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הכל מעריכין.</b> הכל לאתויי בן שלש עשרה שנה ויום אחד ולא הביא שתי שערות, שהוא מעריך. והוא מופלא הסמוך לאיש. ומופלא אקרי ליה לפי שבודקים אותו אם יודע להפלות ולפרש לשם מי נדר ולשם מי הקדיש. אע״ג דאיש כי יפליא כתיב (ויקרא כ״ז), כשהוא סמוך לפרקו קרוי איש לענין זה. והכל דקאי נמי על נערכים, לאתויי מנוול ומוכה שחין, שאין שוין דמים. דסלקא דעתך אמינא נדר בערכך כתיב (שם), כל שישנו בדמים ישנו בערכין, וכל שאינו בדמים אינו בערכין, קמשמע לן. והכל דקאי על נודרים, משום נידרים נקט ליה. ונידרים גופיה אצטריך, לאתויי פחות מבן חודש שהוא נידר אע״פ שאינו נערך:
+<b>מעריכין.</b> אם אמר על אחד, ערך פלוני עלי, נותן ערך אותו פלוני כפי שניו כמו שקצוב בפרשת ערכין, שהערך נותן לפי שנים של נערכין:
+<b>ונערכין.</b> אם אמר אחר עליו ערך פלוני זה עלי, או אמר הוא עצמו ערכי עלי:
+<b>נודרים.</b> אמר דמי פלוני עלי, צריך שיתן כמו שהוא יפה לימכר בשוק:
+<b>ונידרין.</b> אמר אחר עליו דמי פלוני עלי, או אמר הוא עצמו דמי עלי:
+<b>כהנים ולוים.</b> כהנים אצטריכא ליה לאשמעינן דנערכין, דסלקא דעתך אמינא הואיל וכתיב (שם) והעמידו לפני הכהן והעריך אותו הכהן, ישראל לפני כהן ולא כהן לפני כהן, הלכך כהן ליתיה בערכין, דאי עני הוא לא קרינא ביה והעמידו לפני הכהן, קמשמע לן דכהנים איתנהו בתורת ערכין. ואיידי דתנן כהנים, תנן לויים וישראלים:
+<b>נשים ועבדים.</b> והאשה משלמת כשתתאלמן או תתגרש, והעבד כשישתחרר:
+<b>טומטום ואנדרוגינוס נודרים ונידרים.</b> שהרי יש להם דמים:
+<b>ומעריכין.</b> את אחרים, אם אמרו ערך פלוני עלי, נותנים ערך אותו פלוני:
+<b>אבל לא נערכין.</b> אם אמר ערכי עלי, או אמר אחר עליהם ערך פלוני עלי, לא אמר כלום. דזכר ונקבה אמורים בפרשת ערכין, עד שיהיה זכר ודאי או נקבה ודאית:
+<b>פחות מבן חודש נידר.</b> אם אמר דמיו עלי. שהרי שוה דמים כל שהן:
+<b>אבל, לא נערך.</b> שלא נאמר ערך בפרשה אלא מבן חודש ומעלה:
+
+Mishnah 2
+
+<b>הנכרי ר׳ מאיר אומר נערך.</b> תרי קראי כתיבי בפרשת ערכין, חד ריבוי וחד מיעוט. בני ישראל, מיעט את הנכרים. איש כי יפליא, ריבה כל איש ואפילו נכרי במשמע. ר׳ מאיר סבר, נכרי נערך ולא מעריך, שכן מצינו שריבה הכתוב בנערכים יותר מבמעריכים, שהרי חרש שוטה וקטן נערכין, אבל לא מעריכין, הלכך שדי מיעוטא למעריך וריבויא לנערך:
+<b>ר׳ יהודה אומר נכרי מעריך ולא נערך.</b> שכן מצינו טומטום ואנדרוגינוס מעריכים, ולא נערכים. והלכה כרבי יהודה. הלכך נכרי שאמר ערך ישראל פלוני עלי, חייב ליתן כפי שניו הערך הקצוב בפרשה. וישראל שאמר ערך נכרי פלוני עלי, או נכרי שאמר ערכי עלי, לא אמר כלום:
+
+Mishnah 3
+
+<b>הגוסס.</b> לא נידר, דלאו בר דמים הוא, דלמיתה הוא עומד:
+<b>ולא נערך.</b> דכתיב והעמידו והעריכו, והאי לאו בר העמדה והערכה הוא:
+<b>והיוצא ליהרג.</b> שנגמר דינו בבית דין של ישראל. אבל יוצא ליהרג על פי המלכות, לא שנא מלכות ישראל, ולא שנא מלכות של נכרים, דברי הכל מעריך ונערך:
+<b>לא נידר.</b> דלאו בר דמים הוא:
+<b>ולא נערך.</b> דכתיב (ויקרא כ״ז:כ״ט) כל חרם אשר יחרם מן האדם לא יפדה. ור׳ חנינא בן עקביא דאמר נערך, מוקי להאי קרא דכל חרם אשר יחרם לדרשא אחריתי:
+<b>ר׳ יוסי אומר כו׳</b> ר׳ יוסי ותנא קמא לא פליגי בנודר ומעריך ומקדיש. כי פליגי באם הזיק. תנא קמא סבר, אם הזיק פטור מן התשלומים. ואע״פ שהמזיק חייב בתשלומין מן התורה, מלוה הכתובה בתורה לאו ככתובה בשטר דמיא, אלא כמלוה על פה, ומלוה על פה אינו גובה מן היורשים. ורבי יוסי סבר, מלוה הכתובה בתורה, כמלוה הכתובה בשטר דמיא וגובה מן היורשים. והלכה כתנא קמא. אבל לאחר שתקנו דמלוה על פה גובה מן היורשים, בית דין גובין מממונו ומשלמים מה שהזיק:
+
+Mishnah 4
+
+<b>אין ממתינין לה עד שתלד.</b> דמהו דתימא ולדות ממונא דבעל הן כדכתיב (שמות כ״א:כ״ב) כאשר ישית עליו בעל האשה, ולא נפסדינהו מיניה קמשמע לן דכתיב (דברים כ״ב:כ״ב) ומתו גם שניהם, גם לרבות את הולד:
+<b>ישבה על המשבר.</b> מקום מושב האשה היולדת קרוי משבר:
+<b>ממתינין לה עד שתלד.</b> דכיון דנעקר לצאת, גופא אחרינא הוא ואינו כגוף אמו:
+<b>נהנין בשערה.</b> לאו שערה ממש קאמר, אלא פאה שהיתה לה משער אשה אחרת קשורה לשערה. ודוקא כשאמרה תנו אותה לבתי או לפלונית, דכיון דאמרה תנו גליא דעתה דלא ניחא לה דתהוי כגופה לאתסורי, וכנטולה מחיים דמיא. אבל בענין אחר אסור, שנויי המת אסורים בהנאה:
+<b>בהמה שנהרגה אסורה בהנאה.</b> אפילו שערה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אין בערכין פחות מסלע.</b> אפילו עני שהעריך ואין ידו משגת אינו נדון בפחות מסלע, דכתיב (ויקרא כ״ז:כ״ה) וכל ערכך יהיה בשקל הקודש, כל ערכין שאתה מעריך לא יהיו פחותים משקל:
+<b>ולא יותר על חמשים.</b> דזהו גדול שבערכים דכתיבי בפרשה:
+<b>נתן סלע והעשיר.</b> בן עשרים שערכו חמשים והיה עני ונתן סלע בערכו, דעני נידון בהשגת ידו, והעשיר, פטור:
+<b>פחות מסלע.</b> נתן פחות מסלע:
+<b>והעשיר.</b> נותן חמשים. דבנתינה קמייתא לא יצא ידי ערכו ועדיין ערכו עליו:
+<b>היו בידיו חמש סלעים.</b> עני בן עשרים שהעריך עצמו, והיו לו חמש סלעים:
+<b>ר׳ מאיר אומר אינו נותן אלא אחת.</b> דסבר ר׳ מאיר או נותן כל החמשים שעליו או אינו נותן אלא שקל:
+<b>וחכמים אומרים נותן כל מה שבידו.</b> דקרא דכתיב וכל ערכך יהיה בשקל, לפחות שבערכין הוא דאתא, שאפילו עני שבעניים לא יתן פחות. ומיהו היכא דאית ליה טפי יהיב, דכתיב (שם) על פי אשר תשיג. והלכה כחכמים:
+<b>אין פתח בטועה פחות משבעה.</b> איידי דאיירי באין בערכין פחות ולא יותר, תנא נמי לכל הנך דאית בהו אין פחות ולא יותר:
+<b>פתח.</b> תחלת נדות. שדין נדה דאורייתא הוא, אם התחילה וראתה היום, מונה ששה והוא. ראתה שנים, מונה חמשה והם. ראתה שלשה מונה ארבעה והם. [ואפילו] ראתה כל שבעה ופסקה לערב, טובלת ומשמשת. ומיום שביעי ואילך הויין ימי זיבה אחד עשר יום, שאם ראתה בהן יום אחד או שנים שומרת יום כנגד יום וטובלת. ואם ראתה בהן שלשה רצופים, הויא זבה גדולה שטעונה שבעה נקיים וקרבן. ואם משכו ימי זיבה חודש או שנה, אינה חוזרת לתחלת נדות עד שתשב שבעה נקיים. וכשישבה שבעה נקיים וראתה, הויא תחלת נדה ומונה ששה והוא, וחוזרת לענינה ככל המפורש. ואם לא ראתה באותן אחד עשר יום שלשה רצופים, אינה זבה. וכשתראה אחריהן, בין שהיא רואה סמוך בין שהרחיקה ראייתה הוי תחלת נדה. ואפילו תראה שלשה רצופים, אינה מונה אלא ארבעה והם, שאין ימי זוב אלא אותן אחד עשר יום שבין סוף נדות זה לתחלת נדות הבא:
+<b>אין פתח בטועה פחות משבעה.</b> טועה [שראתה] היום ואינה יודעת אם בימי נדותה עומדת, או באותן אחד עשר יום של ימי זוב, אינה חוזרת לפתח נדותה בפחות משבעה נקיים ולא יותר על שבעה עשר נקיים. כיצד, טועה שאמרה יום אחד טמא ראיתי היום, ואינה יודעת אם בימי נדות היא וצריכה למנות ששה והוא, אם באותן אחד עשר יום של ימי זיבה ואינה צריכה לשמור, אלא יום כנגד יום, פתחה שבעה עשר, שאם לא תראה עד לאחר שבעה עשר יום לבד מיום זה, חוזרת לפתח נדותה. דאם יום זה שראתה תחלת ימי זיבה הוא, כיון שכלו אחד עשר שלמו ימי זיבה והרחיקה ראייתה שלא ראתה עד לאחר שבעה עשר ותחלת נדה היא. ואפילו אם תאמר שיום זה תחלת נדה הוא, אעפ״כ יצתה מימי הזוב לסוף יום שבעה עשר לבד מיום זה. אבל אם תראה יום שבעה עשר לא יצאה מן הספק אם יום נדה הוא או יום זיבה הוא, דיש לומר שמא יום זה שראתה תחלת ימי נדה הוה, ויום שבעה עשר שראתה בו, סוף אחד עשר שבין נדה לנדה הוא, או שמא יום ראשון מימי הזוב הוא, וכשכלו אחד עשר יצתה מימי הזוב, ויום שבעה עשר שראתה בו תחלת נדה היא. וכל שכן אם תראה קודם יום שבעה עשר, שלא יצאה מן הספק. וכל זמן שתהא בספיקה זו, מקולקלת היא, שלעולם נחמיר עליה מספק. שכשתראה יום אחד, נאמר תחלת נדה היא וצריכה ששה והוא. וכשתראה שלשה רצופים, נאמר ימי זוב הן וצריכה שבעה נקיים וקרבן. אבל לאחר שבעה עשר אין להחמיר, דודאי תחלת נדה היא, ואפילו תראה שלשה ימים רצופים תמנה ארבעה והם וטובלת וטהורה:
+<b>אין בנגעים פחות משבוע אחד.</b> להסגר. דיש בנגעי אדם שנבררים לשבוע אחד אם לטהר אם לחלוט:
+<b>ולא יותר על שלשה שבועות.</b> נגעי בתים. דתניא בתורת כהנים, מנין שאם עמד בעיניו בשבוע ראשון ובשבוע שני שחולץ וקוצה וטח ונותן לו שבוע שלישי, תלמוד לומר (ויקרא י״ד:מ״ח) ובא הכהן ואם בא יבא כו׳:  
+
+Mishnah 2
+
+<b>אין פוחתים מארבעה חדשים מעוברות.</b> של שלשה יום לשנה. דלא עבדינן טפי משמונה חסרים. אבל שמונה חסרים עבדינן:
+<b>ולא נראה יותר על שמונה.</b> כלומר, ולא נראה לחכמים לעבר בשנה יותר על שמונה חדשים. שחדשה של לבנה כ״ט יום וחצי, ושתי ידות שעה, ושבעים ושלש חלקים, הרי לשני חדשים נ״ט ימים, חודש אחד מעשרים ותשעה, וחודש אחד משלשים יום. חודש של עשרים ותשעה הוא חסר, וחודש של שלשים קרוי מלא או מעובר. ובדין היה שיהיו כל חדשי השנה אחד מלא ואחד חסר, אלא מפני יתירות השתי ידות שעה ושבעים ושלש חלקים שיש בכל חודש וחודש, צריכים פעמים לעשות שמונה חדשים מחדשי השנה מלאים וארבעה חסרים, פעמים שמונה חסרים וארבעה מלאים:
+<b>אין פחות משנים.</b> ליום שני לאפייתן:
+<b>ולא יותר על שלשה.</b> ויום שלישי לאפייתן נאכלין, ותו לא. כיצד, חל יום טוב של עצרת באחד בשבת, נאפות בערב שבת, שאין אפייתן דוחה לא שבת ולא יום טוב, ונאכלות ביום טוב לאחר תנופתן, דהיינו ליום שלישי. וכשחל עצרת בשאר ימי שבוע, נאפות בערב יום טוב ונאכלות ביו״ט שהוא שני לאפייתן:
+<b>לחם הפנים נאכל אין פחות מתשעה.</b> שהוא נאפה בערב שבת ונאכל לשבת אחרת שהוא יום תשיעי לאפייתו. חלו שני ימים טובים של ראש השנה להיות בחמישי בשבת וששי בשבת, אופין לחם הפנים ברביעי בשבת, ומסדרים אותו על השלחן. בשבת, ונאכל לשבת שניה שהוא יום אחד עשר לאפייתו:
+<b>ולא יתר על שנים עשר.</b> כיצד, נולד בין השמשות של ערב שבת, אינו נמול בשבת, דשמא תשיעי הוא. דבין השמשות ספק יום ספק לילה, ואם יום הוא נמצא שבת יום תשיעי, ומילה שלא בזמנה אינה דוחה לא את השבת ולא את יום טוב. ואם חלו שני ימים טובים של ראש השנה אחר אותה שבת, אינו נמול עד יום שלישי שהוא שנים עשר ללידתו:
+
+Mishnah 3
+
+<b>אין פוחתין מעשרים ואחת תקיעות במקדש.</b> במסכת סוכה פרק החליל (סוכה דף נ״ג) הן מפורשים. והא דתנן ולא מוסיפין על ארבעים ושמונה, לאו דוקא, דזמנין דמוסיפין עד שבעה וחמשים תקיעות כשחל ערב פסח להיות בשבת, ומשום דלא שכיח כולי האי לא חשיב ליה:
+<b>אין פוחתים משני נבלים.</b> לשני לוים:
+<b>ולא מוסיפים על ששה.</b> לא אתפרש טעמא:
+<b>חלילין.</b> מין כלי זמר שקולו נשמע למרחוק. צלמילי״ש בלע״ז, ובערבי מזמאר״י:
+<b>ולא מוסיפין על שנים עשר.</b> כנגד שנים עשר יום בשנה שהחליל מכה בהן לפני המזבח. ולשון מכה נופל בחליל, לפי שהוא עשוי נקבים ומכה באצבעו על הנקבים להנעים הקול:
+<b>בשחיטת הפסח.</b> בארבעה עשר בניסן שהיו קורין ההלל בעזרה בשעת שחיטה, כדאמר בפרק תמיד נשחט (פסחים דף ס״ד):
+<b>אבוב.</b> הקנה הדק שבראש החליל. ובגמרא מוכח דחליל גופיה קרוי אבוב:
+<b>שקולו ערב כשהוא של קנה, יותר משל נחושת.</b> ודוקא חליל שמכה לפני המזבח על הקרבן הוא שדוחה את השבת וכל שכן יום טוב. אבל חליל של בית השואבה לא היה דוחה לא את השבת ולא את יו״ט, כדמוכח בסוכה פרק החליל:
+<b>לא היה מחליק אלא באבוב יחידי.</b> כשהיה מגיע לסיים הנעימה היה אחד מן החלילים מאריך לאחר שסיימו האחרים, שזהו, חילוק יפה יותר משאילו, יסיימו שניהם כאחד. וחילוק, היינו סיום השמעת קול הנעימה. ובשעת ההקרבה היה שיר זה, והיו הלוים משוררים בפה את ההלל באותן שנים עשר ימים, והחלילים היו מחללים. אבל בשאר ימים היו מהללים י בצלצל וכנורות. והשיר היה השיר שהיו הלוים אומרים בבית המקדש בראשון היו אומרים לה׳ הארץ ומלואה וכל המזמור, בשני גדול ה׳ ומהלל מאד וגו׳, וכן כולם:
+
+Mishnah 4
+
+<b>ועבדי כהנים היו.</b> אותן המכים בחליל. דסבירא ליה לר׳ מאיר אין מעלים מן הדוכן ליוחסים ולא למעשרות, הלכך לא אכפת לן אם היו עבדים:
+<b>בית הפגרים ובית צפריא.</b> שם משפחות מיוחסות:
+<b>ומאמאום.</b> שם מקום:
+<b>משיאין לכהונה.</b> כהנים היו נושאים את בנותיהן, שמשפחות מיוחסות שבישראל היו. ור׳ יוסי סבר דמעלין מן הדוכן ליוחסים, הלכך אי לאו דמיוחסין היו לא הניחום לנגן על הדוכן:
+<b>רבי חנניא בן אנטיגנוס אומר לוים היו.</b> רבי חנניא בן אנטיגנוס סבר מעלין מן הדוכן למעשרות, הלכך לוים היו. ולא פליגי אלא במנגנים בכלי זמר, אבל בשיר שבפה כולי עלמא מודו דאין אומרים שיר בפה על הקרבן אלא לוים, דכתיב גבי לוים (דברים י״ח) ושרת בשם ה׳ אלהיו, איזהו שירות שהוא בשם ה׳, הוי אומר זה השיר. והלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>אין פוחתין מששה טלאים המבוקרים.</b> האי תנא סבר דכבשים של תמידין טעונים ביקור ממום ארבעה ימים קודם שחיטתן, דומיא דפסח מצרים שהיה מקחו מבעשור ושחיטתו בארבעה עשר, דיליף מועדו האמור בתמידים (במדבר כ״ח:ב׳) תשמרו להקריב לי במועדו, ממועדו האמור בפסח (שם ט׳) את הפסח במועדו. הלכך, קודם יום חינוך ארבעה ימים מבקרין שמונה טלאים ונותנין בלשכת הטלאים, וביום חינוך נוטלים שנים לתמידין ונשארו שם ששה מבוקרים, ולאחר כן קודם הלילה מבקרים שנים ונותנים שם. ומשום דהנך ליתנהו אכתי בשעת נטילת השנים, לא חשיב להו. וכן לעולם נוטלין שנים ונותנים שנים. ואלו השנים שנותנים נוטלים אותם לחמישי של יום נתינתן:
+<b>כדי לשבת ולשני ימים טובים של ראש השנה.</b> סימנא בעלמא נקט, דכי היכי דאי מקלעי שבת ושני ימים טובים של ראש השנה בהדי הדדי היה צריך להקדים ולבקר ההוא דשלישי בשבת מערב שבת, דהא לא מצי קודם היום לילך ולבקש טלה ולבקר, והויא לקיחה ארבעה ימים קודם שחיטה, הכי נמי לעולם בעינן ארבעה ימים קודם שחיטה:
+<b>ומוסיפין עד לעולם.</b> אם רצו להוסיף טלאים מבוקרים בלשכת הטלאים, מוסיפים כמו שירצו:
+<b>משתי חצוצרות.</b> כשתוקעין בחצוצרות אין פוחתים משתים:
+<b>ומוסיפין עד לעולם.</b> בגמרא מפרש עד מאה ועשרים. שנאמר (דברי הימים-ב ה׳) ועמהם הכהנים למאה ועשרים מחצרים בחצוצרות:
+<b>והצלצל לבד.</b> צלצל אחד היה שם ולא יותר. דאמר קרא (שם א ט״ז) ואסף במצלתים להשמיע. ואע״ג דמצלתים כתיב לשון רבים, מפני שהן שתי חתיכות רחבות של מתכת שמכין זו על זו, ומיהו חדא עבידתא עביד, שאין אחד מהם מועיל בלא חברו, וחד גברא עביד בהו:
+
+Mishnah 6
+
+<b>אין פוחתין משנים עשר לוים.</b> תשעה לתשעה כנורות, ושנים לשתי נבלים, ואחד לצלצל:
+<b>דוכן.</b> כמין אצטבא שהלוים עומדים עליה:
+<b>אין קטן נכנס.</b> אין לוי קטן נכנס לעזרה לשום עבודה, כגון לכבד את העזרה ולהגיף את הדלתות:
+<b>אלא בשעה שהלוים עומדים.</b> על הדוכן בשיר אז נכנסים לוים קטנים לשורר עמהם:
+<b>ולא היו.</b> אותם קטנים אומרים בנבל וכנור, אלא בפה:
+<b>כדי ליתן תבל.</b> ליתן תבלין בנעימת הלוים. לפי שקול הקטנים דק וצלול ומתבל את קול הגדולים:
+<b>לא עולין.</b> אותן קטנים למנין שנים עשר לוים הצריכים לדוכן:
+<b>ואין עולין.</b> על האצטבא המוכנת לדוכן. אלא בארץ היו עומדים:
+<b>וצוערי הלוים היו נקראים.</b> שהיו מצערים את הלוים הגדולים, שאין יכולים לבסם ולהנעים קולם כמותם:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>יש בערכין להקל ולהחמיר וכו׳</b> כולהו מפרש להו ואזיל לקמן בפרקין:
+<b>את הנאה שבישראל.</b> אפילו שוה מאה מנה אינו נותן אלא חמשים סלע, והיינו להקל. ולהחמיר, שהמעריך את הכעור שבישראל אפילו אין שוה אלא חמש סלעים. נותן חמשים סלעים אם הנערך מבן עשרים ועד בן ששים:
+
+Mishnah 2
+
+<b>בחולת המחוז.</b> סביבות העיר. שאינה משבחת כל כך מפני מדרס הרגלים:
+<b>חולות.</b> סביבות. כמו מחול הכרך [כלאים פ״ד]:
+<b>מחוז.</b> עיר. פירוש אחר מחוז, שם מקום שלא היו שדותיהן חשובים:
+<b>בפרדסות.</b> מקום שיש בו הרבה אילנות נטועים:
+<b>סבסטי.</b> שם מקום. והאילנות שם מעולים מאד:
+<b>נותן.</b> מי שפודה אותן מן ההקדש בין בעלים בין איש אחר:
+<b>בית זרע חומר שעורים בחמשים שקל כסף.</b> אם תחלת היובל היא. ואם לאו, מגרע משנים שעברו סלע ופונדיון לשנה. בית זרע חומר שעורים, מקום ראוי לזריעת כור, דהיינו שלשים סאה של שעורים. והוא גדול ממקום זריעת כור של חטין. והמקדיש שדה אחוזה מלאה אילנות, כשהוא פודן פודה האילנות בשווין, וחוזר ופודה את הקרקע בית זרע חומר שעורים בחמשים שקל כסף:
+<b>ובשדה מקנה נותן את שויו.</b> דבשדה מקנה כתיב (ויקרא כ״ז) וחשב לו הכהן את מכסת הערכך, ואין מכסת אלא מנין דמים, דהיינו כפי מה שהוא שוה, וכן הוא אומר (במדבר ל״א) והרמות מכס:
+<b>אחד שדה אחוזה ואחד שדה מקנה.</b> שהרי נאמר בשדה אחוזה וחשב, ונאמר בשדה מקנה וחשב, מה בשדה אחוזה דבר קצוב, אף שדה המקנה דבר קצוב, דהיינו זרע חומר שעורים בחמשים שקל כסף:
+<b>ובשדה מקנה אינו נותן חומש.</b> דבשדה מקנה כתיב מכסת הערכך, הקישו הכתוב לערכין, מה ערכין אין מוסיף חומש אף שדה מקנה אין מוסיף חומש. ואין הלכה כר׳ אליעזר:  
+
+Mishnah 3
+
+<b>המית בן חורין נותן את שוויו.</b> דכתיב (שמות כ״א:ל׳) אם כופר יושת עליו ונתן פדיון נפשו, דמי ניזק:
+<b>חבל בזה ובזה.</b> בין בעבד בין בבן חורין, ולא המיתו. משלם נזק שלם:
+
+Mishnah 4
+
+<b>פגם.</b> שמין כמה אדם רוצה ליתן בין שפחה בתולה לשפחה בעולה להשיאה לעבדו שיש לו קורת רוח הימנו:
+<b>לפי המבייש והמתבייש.</b> אדם נקלה שבייש, בשתו מרובה. והמתבייש, לפי חשיבותו בשתו:
+
+Mishnah 5
+
+<b>נמצא האומר בפיו יתר מן העושה מעשה.</b> שהאומר לא מצאתי בתולים נותן מאה, והאונס דמוציא בתולים על ידי מעשה נותן חמשים:
+<b>גזר דין.</b> שלא ליכנס לארץ:
+<b>זה עשר פעמים.</b> גבי מרגלים כתיב, דמשמע על זה נתחתם גזר דין:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>השג יד בנודר.</b> תורת דין השגת יד, שעני נדון בערכין כפי השג ידו, בתר נודר אזלינן, ולא בתר נידר, כדמפרש לקמן:
+<b>והשנים בנידר.</b> ילד שהעריך ערך זקן, נותן ערך זקן, דלא אזלינן בתר שנים דנודר. ותנא דקרי למעריך נודר, לישנא דקרא נקט, דכתיב (ויקרא כ״ז:ח׳) על פי אשר תשיג יד הנודר יעריכנו הכהן. ואיידי דאמר השג יד בנודר אמר נמי השנים בנידר:
+<b>והערכים בנערך.</b> קצב הערך דזכר ונקבה, בתר נערך אזיל, ולא בתר מעריך, כדמפרש לקמן דאיש שאמר ערך אשה פלונית עלי נותן ערך אשה:
+<b>והערך בזמן הערך.</b> כדמפרש לקמן, שאם העריך עצמו כשהיה פחות מבן עשרים דהוי ערך קטן, וקודם נתינתו היה בן עשרים, אינו נותן אלא כשעה שהעריך:
+
+Mishnah 2
+
+<b>אומר אני אף בערכין כן.</b> אילו מתרמי אף בערכין דומיא דקרבנות, הוי כקרבנות. דהא דאמרת דערכין אינן כקרבנות. משום דלא דמו אהדדי, דמפני מה עני שהעריך עשיר נותן ערך עני לפי השג יד, לפי שאין העשיר חייב כלום, ולא דמי למצורע. וזה שאמר על העשיר, לא נתכוין אלא לפי מדת שנותיו של עשיר שפחותים או יתרים על שנותיו שלו, הלכך נדון בהשג יד. אבל עשיר שאמר ערכי עלי דהוי חייב ערך שלם, דומיא דמצורע [עשיר] ושמע העני ואמר מה שאמר זה עלי, נותן ערך עשיר:
+<b>הכי גרסינן היה עני והעשיר או עשיר והעני משלם ערך עשיר.</b> היה עני והעשיר קודם נתינה, משלם ערך עשיר, אשר תשיג יד הנודר אמר רחמנא, והרי ידו משגת. עשיר והעני נמי תשיג יד הנודר כתיב, והרי היתה משגת בעת שנדר:
+<b>רבי יהודה אומר אפילו עני והעשיר וחזר והעני נותן ערך עשיר.</b> דכתיב (ויקרא כ״ז:ח׳) ואם מך הוא מערכך, עד שיהא במכותו מתחלתו ועד סופו. ואין הלכה כרבי יהודה:
+
+Mishnah 3
+
+<b>אפילו אביו מת.</b> בשעה שנתחייב זה בקרבן היה אביו גוסס ונוטה למות, ומת וירש ממנו רבוא קודם שהביא קרבנו, אינו מביא אלא קרבן עני, כמו שהיה בשעה שנתחייב בקרבן:
+<b>ספינתו בים.</b> לא שהיתה ספינתו טעונה מסחורות שלו ברבוא, דא״כ עשיר הוא. אלא שהיתה ספינתו מושכרת לאחרים בריבוא שכר, והוא אין בידו אלא אותה ספינה. ומשום שכרה לאו עשיר הוא, דאין שכירות משתלמת אלא בסופה, ונמצא שעכשיו עני הוא. ומשום הספינה עצמה לאו עשיר הוא, דהאי תנא סבר כמאן דאמר לקמן שאם היה המעריך חמר נותן לו הכהן חמורו ואינו נוטלו להקדש, ואם היה אכר מניח לו צמד בקרו דהיא פרנסתו, והכי נמי מניח לו ספינתו:
+
+Mishnah 4
+
+<b>ילד.</b> מבן עשרים ועד בן ששים, דהוי ערכו חמשים שקלים:
+<b>נותן כזמן הערך.</b> דכתיב (ויקרא כ״ז:י״ז) כערכך יקום, אינו נותן אלא כזמן הערך:
+<b>יום שלשים כלמטה.</b> אם אמר ערך פלוני קטן עלי, ואותו קטן היה באותו יום בן שלשים, הוי כלמטה ולא אמר כלום. דאין ערך לפחות מבן חודש. דהכי כתיב [שם] ואם מבן חודש:
+<b>מבן ששים שנה ומעלה.</b> משמע ששלמה שנת ששים ואז הוא נדון כששים, אבל בשנת ששים נדון כילד:
+<b>הן אם עשינו.</b> בתמיה. כלומר, וכי כן הוא, אם עשינו [שנת] ששים כלמטה להחמיר דערך גדול יש לפחות מבן ששים חמשים סלע, וליותר מבן ששים אינו אלא חמשה עשר:
+<b>כלמטה ממנה להקל.</b> דערך יותר על בן עשרים, גדול הוא מפחות מבן עשרים. וכן בבן חמש. כדכתיבי בקראי:
+<b>רבי אליעזר אומר.</b> לעולם שנת חמש ושנת עשרים ושנת ששים כלמטה, עד שתשלם כל השנה וחודש ויום אחד משנה האחרת. דיליף גזירה שוה למעלה למעלה מבכור, נאמר כאן מבן ששים שנה ומעלה, ונאמר בבכור אדם (במדבר י״ח:ט״ו-ט״ז) ופדויו מבן חודש ומעלה, מה להלן חודש ויום אחד, שאין בכור נפדה פחות מבן חודש ויום אחד, אף כאן עד שיוסיף על ששים חודש ויום אחד. ושנת חמש ושנת עשרים ילפינן בגזירה שוה שנה שנה משנת ששים כדיליף ת״ק לעיל ואין הלכה כר׳ אליעזר:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>האומר משקלי עלי כו׳, אם כסף כסף.</b> אם פירש כסף נותן משקלו כסף, ואם פירש זהב, נותן משקלו זהב. והא קמשמע לן דאם לא פירש אלא אמר סתם משקלי עלי, פטר נפשיה בכל דהו, ובלבד שיהיה דבר שכמותו רגיל להיות נשקל במקום ההוא. ואפילו זפת ואפילו בצלים ורגילים אנשי המקום למכרם במשקל, ואמר אחד מאנשי המקום ההוא משקלי עלי סתם ולא פירש, הרי זה נותן משקלו זפת או בצלים ונפטר:
+<b>ומעשה באמה של ירמטיה.</b> מפרש בגמרא דמתניתין חסורי מחסרא והכי קתני, ואם אדם חשוב הוא, אע״ג דלא פירש אמדינן ליה לפי כבודו, ומעשה נמי באמה של ירמטיה, אשה ששמה כך, שאמרה משקל בתי עלי ועלתה לירושלים ושקלוה ונתנה משקלה זהב, לפי שהיתה אמודה בעושר:
+<b>משקל ידי עלי.</b> היאך הוא שוקל ידו, דאם רוצה מכביד ואם רוצה מיקל:
+<b>ומכניסה עד מרפקו.</b> קוד״ו בלע״ז. משום דבנדרים הלך אחר לשון בני אדם, ובאותו זמן היו קורין יד לזרוע עד המרפק. וכשמכניס היד לתוך חבית מלאה מים ישפכו מן המים שבחבית כפי מקום היד שהכניס בתוכה עד המרפק, וחוזר ומכניס בחבית בשר וגידין ועצמות של חמור, שמשקל בשר חמור כמשקל בשר אדם, ויהא באותו בשר גידין ועצמות כפי מה שיש ביד, שאין משקל עצמות וגידין שוה למשקל בשר, ונותן לתוכה עד שתחזור ותתמלא כמו שהיתה, דהשתא איכא נפח כשיעור ידו, ושוקל הבשר והעצמות והגידים ההם והוא משקל ידו:
+<b>היאך אפשר לכוין בשר כנגד בשר.</b> שמא יש בבשר חמור שנותן לתוך החבית יותר גידים ועצמות ממה שיש ביד, או פחות, ונמצא שאין המשקל מכוון. והלכה כרבי יוסי:
+
+Mishnah 2
+
+<b>וכמה הוא שוה בלא יד.</b> מפרש בגמרא, שאין שמין אותו כמה יפה כשנקטעה ידו וכמה היה שוה כששתי ידיו שלימות. שמי שנקטעה ידו, כשבאים לשומו כמה היה שוה תחילה אין שמין אותו אלא בזול, לפי שרואים אותו מזולזל, וזה האומר דמי ידי עלי הרי לא נקטעה ידו. לכך מפרש, כמה הוא שוה בלא יד, כגון אם מכרו רבו כולו חוץ מידו, שידו אחת מוכתבת לרבו ראשון, ושמין כמה הוא יפה כשרבו מוכר כולו ולא שייר ממנו לעצמו כלום. וכמה שוה פחות אס שייר רבו ידו אחת שלא מכרה, דהשתא אינו מזולזל, וכך הוא נותן להקדש:
+<b>זה חומר בנדרים מבערכין.</b> דאילו אמר בערכים ערך ידי ורגלי עלי, לא אמר כלום, אלא אם כן אמר בדבר שהנשמה תלויה בו:
+<b>ערכי עלי ומת יתנו היורשים.</b> דערך דבר קצוב הוא. ודוקא כשעמד בדין קודם שמת, לפי שאינו חייב בערך אלא אחר שיעמוד לפני הכהן, כדכתיב (ויקרא כ״ז:ח׳) והעמידו לפני הכהן. אבל דמי עלי דאינו אלא מה שישומוהו בבית דין והרי לא בא לידי כך שהרי מת, אע״פ שעמד בדין הוא מחוסר אומדנא ולא יתנו היורשים:
+<b>נותן ערך כולו.</b> דערך נפשות כתיב:
+<b>זה הכלל.</b> לאתויי שאר איברים שהנשמה תלויה בהם:
+
+Mishnah 3
+
+<b>חציי עלי.</b> הוי כערך ראשי וערך כבדי, דהוי דבר שהנשמה תלויה בו:
+<b>דמי חציי עלי נותן דמי כולו.</b> דכתיב (ויקרא כ״ז:ב׳) נדר בערכך נפשות, הקיש נדר לערך, מה ערך אמר ערך חציי עלי נותן ערך כולו, אף נדר אמר דמי חציי עלי נותן כולו:
+<b>זה הכלל.</b> לאתויי כל האברים שהנשמה תלויה בהם, שאם אמר דמי חצי אותו אבר עלי כגון שאמר דמי חצי לבי עלי, או דמי חצי כבדי עלי, נותן דמי כולו:
+
+Mishnah 4
+
+<b>מת הנודר והנידר יתנו היורשים.</b> והוא שעמד בדין קודם שמת, כדפרישנא לעיל. וסיפא אצטריכא ליה. דמיו של פלוני עלי, מת הנודר יתנו היורשים. דמהו דתימא אע״ג דעמד בדין, הואיל ומת הנודר קודם שישומו הנידר, לא אשתעבוד נכסיה, קמשמע לן אומדנא גילוי מילתא בעלמא הוא, והואיל ונידר קיים אמדינן ליה:
+
+Mishnah 5
+
+<b>בית זה קרבן.</b> לבדק הבית:
+<b>ונפל הבית.</b> קודם שהחזיק בו גזבר:
+<b>מת השור וכו׳ חייב לשלם.</b> ולא אמרינן אין דמים למתים אלא באדם בלבד:
+
+Mishnah 6
+
+<b>ממשכנין אותן.</b> גזבר נכנס לביתם ונוטל בעל כרחם:
+<b>חייבי חטאות ואשמות.</b> כיון דלכפרה אתו לא משהי להו, ואין ממשכנין אותן. וחטאת נזיר, הואיל ולאו לכפרה אתיא ואינה מעכבתו מלשתות יין, שכיון שנזרק הדם של אחד מן הקרבנות הותר הנזיר לשתות יין ולהטמא למתים, זמנין דפשע ומשהי לה, הלכך ממשכנין אותו על חטאתו:
+<b>חייבי עולות ושלמים.</b> אע״ג דעולה מכפרת על עשה ועל לאו הניתק לעשה, הואיל ולאו חובה היא לא חשיב לה כפרה ואתי לשהויי, הלכך ממשכנים אותן. ויש מחייבי עולות שאין ממשכנים אותן, כגון עולת מצורע, לפי שהיא מעכבת טהרתו, לא אתי לשהוייה:
+<b>כופין אותו עד שיאמר רוצה אני.</b> היכא דבית דין ממשכנים אותו צריך שיאמר רוצה אני:
+<b>וכן אתה אומר בגטי נשים.</b> כל מי שדינו שכופין אותו לגרש, ולא רצה לגרש, בית דין של ישראל מכין אותו עד שיאמר רוצה אני, ונותן הגט והוא כשר:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שום היתומים.</b> בית דין היורדים לנכסי יתומים למכרן להגבות לבעל חוב, שמין את הקרקע ומכריזין שלשים יום רצופים זה אחר זה, כל הרוצה ליקח יבא ויקח. ואי בעו, מכריזין ששים יום כל שני וחמישי, והכי עדיף טפי. ואע״ג דכי חשבת כל שני וחמישי שבששים יום מתחילת יום שני של הכרזה ראשונה לא משכחת להו אלא תמני סרי יומי, מכל מקום הכי עדיף, כיון דמשכא מלתא טובא ידעי ושמעי:
+<b>ושום ההקדש.</b> המקדיש שדה מקנה, שהיא נפדית בדמים כמו שהיא שוה:
+<b>בבוקר ובערב.</b> בשעת הוצאת פועלים ובשעת הכנסת פועלים. דאי איכא דבעי למזבן אמר להו לפועלים בשעת יציאתן ראו לי שדה פלונית אם היא יפה, ובשעת הכנסת פועלים כששומע ההכרזה נזכר והולך ושואלן. וכשהן מכריזין, אומרים, שדה פלונית שכך וכך סימניה, וכך וכך מצריה, כך היא עושה תבואה וכך שמאוה בית דין. ואם מוכרים אותה לכתובת אשה, אומרים, הלוקח יקח על מנת שיתן המעות לכתובת אשה. ואם מוכרים אותה בשביל בעל חוב, אומרים, על מנת שיתן המעות לבעל חוב. משום דאיכא לוקח דניחא ליה ליקח כדי לפרוע לאשה דנסבא פורתא פורתא, ואיכא דניחא ליה טפי לפרוע לבעל חוב שנוטל זוזים חסרים ושבורים, שאין דרך סוחרים להקפיד בכך. אע״ג דקיימא לן דאין בית דין נזקקים לנכסי יתומים למכרן, והכא תנן שום היתומים וכו׳ דמשמע שבית דין מוכרים נכסי יתומים. הא אמרינן דעל שלשה דברים בלבד בית דין נזקקים למכור בנכסי יתומים, על בעל חוב נכרי שהיה אביהם חייב לו והיתה ריבית אוכלת בהן, ועל כתובת אשה משום דאיכא רווחא ליתומים כשתגבה כתובתה, דכל זמן שלא גבתה כתובתה יש לה מזונות מן היתומים, גבתה כתובתה שוב אין לה מזונות. ועל חוב שהודה אביהן בשעת מיתתו שיש לפלוני אצלו מנה, או שנדוהו בית דין על חוב זה ומת בנדויו, או שלא הגיע עדיין זמן פריעת החוב כשמת, דלא עביד איניש דפרע בגו זמניה. וכשבית דין נזקקים לנכסי יתומים על שלשה דברים הללו, מעמידים להם אפוטרופוס ומוכרים בהכרזה, כדתנן במתניתין. והני מילי בקרקעות. אבל במטלטלין, השתא דקיימא לן מטלטלי דיתמי משתעבדי לבעל חוב, הרי בעל חוב נשבע וגובה חובו מן המטלטלין ואין צריכין הכרזה, שאין מכריזים לא על העבדים ולא על השטרות ולא על המטלטלין:
+<b>ידירנה הנאה.</b> על דעת רבים נדר שאין לו התרה, שלא יחזירנה לעולם. דשמא בערמה מגרש לה כדי שתגבה כתובתה מן ההקדש:
+<b>קנוניא.</b> ערמה:
+<b>ר׳ יהושע אומר אינו צריך.</b> לא פליגי ר׳ אליעזר ור׳ יהושע הכא אם אדם עושה קנוניא על ההקדש אי לא, דבשכיב מרע תרווייהו מודו דבודאי לעולם אינו עושה קנוניא על ההקדש, דאין אדם חוטא ולא לו. ובבריא תרווייהו מודו דעושה קנוניא על ההקדש. כי פליגי, בשאלה, ר׳ אליעזר סבר אין נשאלין על ההקדש, אפילו אומר לו לחכם לא לדעת כן נדרתי והקדש טעות הוא, אפילו הכי אין חכם מתיר נדרו, דסבר ר׳ אליעזר הקדש בטעות הוי הקדש, ולפי שהמקדיש הזה אינו מוצא חכם שיתירנו לכך עושה קנוניא זו. ור׳ יהושע סבר נשאלין על ההקדש, וכי אמר לא לדעת כן נדרתי וטעיתי, מתירין לו, דהקדש שבטעות לא הוי הקדש. הלכך אין צריך לידור הנאה, דאי משום קנוניא עביד, הוה מתשיל על נדריה ולא היה צריך לגרשה. והלכה כר׳ יהושע:
+<b>הערב לאשה בכתובתה.</b> ואין לבעל נכסים, וצריך הערב לפרוע כתובתה. לא יפרע הערב הכתובה עד שידירנה הבעל תחילה שלא יוכל להחזיר אותה. דחיישינן שמא דעתו להחזירה ולאכול כתובתה לאחר שתגבה מן הערב. ופסק ההלכה בדין הערב בכתובה מפורש בסוף בבא בתרא:  
+
+Mishnah 2
+
+<b>והיתה עליו כתובת אשה.</b> כגון שקדמו גירושין להקדש, דעכשיו ליכא קנוניא:
+<b>אלא הפודה פודה.</b> בעלה פודה אותן מן ההקדש בזול בדבר מועט כדי לפרוע לאשה כתובתה, דודאי לא חייל עלייהו הקדש שהרי אינן שלו. והאי דבר מועט, גזירה שמא יאמרו הקדש יוצא לחולין בלא פדיון:
+<b>הקדיש תשעים והיה חובו מאה.</b> אף על גב דחובו יותר על הקדשו, לא אמרינן האי לאו אדעתא דהני נכסיה אוזפיה אלא הימוני הימניה הלכך לא גבי מהקדש, אלא אמרינן אדעתא דהני נכסי אוזפיה, וגבי מינייהו. ועד כמה, עד פלגא. אבל אם הנכסים שהקדיש אין שוין חצי החוב, לא גבי מינייהו, דודאי לאו אדעתא דהני נכסי אוזפיה, דאין אדם עשוי לקנות קרקע ביותר מפי שנים ממה שהיא שוה:
+
+Mishnah 3
+
+<b>ממשכנין אותן.</b> גזבר נכנס לבתיהם ונוטל בעל כרחן:
+<b>מזון וכסות ומטה סנדלים ותפילין.</b> על כולן משיירים לו מעות לקנותן אם אין לו. דכתיב (ויקרא כ״ז:ח׳) ואם מך הוא מערכך, ודרשי רבנן לקרא הכי, ואם מך, תעשה שישאר הוא, שיהיה לו הויה וחיות, מערכך, מדמי הערך. ומשמע הוא יש לו הויה וחיות מדמי הערך, אבל לא לאשתו ולא לבניו:
+<b>מכל מין ומין.</b> מכל אומנות שצריכה ארבעה וחמשה כלים:
+<b>מעצדים.</b> דולדור״א בלע״ז. שמחליקים בה פני הלוח:
+<b>מגירה.</b> כעין סכין ארוך מלא פגימות. ולשון מקרא, משור, סיג״א בלע״ז:
+<b>צמדו.</b> צמד בקר. שאלו הן כלי אומנתו. ואין הלכה כר׳ אליעזר דצמד בקר וחמור נכסים נינהו, ולא חשיבי כלי אומנות:
+
+Mishnah 4
+
+<b>מין אחד מרובה ומין אחד מועט.</b> כגון שלשה מעצדים ומגרה אחת:
+<b>נותנים לו שנים מן המרובה.</b> והשלישי נוטל הגזבר:
+<b>וכל שיש לו מן המועט.</b> מניחים לו, ולא זבנינן ליה אחריתי. דכי היכי דעד השתא סגי ליה בהכי, השתא נמי תסגי ליה. דמהו דתימא עד השתא הוו אינשי מושלי ליה, משום דהוה ליה מין אחד מרובה לאושולי לאחריני, השתא שהגזבר לקח המרובה לא משכח מאן דמושיל ליה, הלכך נזבין ליה אחריתי קמשמע לן:
+
+Mishnah 5
+
+<b>אין לו בכסות אשתו ובניו.</b> שאין אלו נכסים שלו:
+<b>שצבען לשמן.</b> לשם אשתו ובניו:
+<b>ולא בסנדלים חדשים.</b> רבותא אשמועינן דאע״ג דעדיין לא נעלו אותן הרי הן בחזקתן משעת לקיחה:
+<b>אע״פ שאמרו עבדים נמכרים בכסותן לשבח.</b> כסות יפה שלהן משבחם ומעלה את דמיהן. כגון גבי נכסי יתומים שאם תלקח לעבד כסות בשלשים דינר הוא משביח מנה על דמים ששוה עכשיו:
+<b>לאטליס.</b> ליום השוק:
+<b>לכרך.</b> שדרך סוחרים לבוא שם וקונים המרגליות ביוקר:
+<b>אין להקדש אלא מקומו.</b> במרגלית:
+<b>ושעתו.</b> בעבד דכתיב ויקרא כ״ז) ונתן את הערכך ביום ההוא, שלא ישהה. קודש לה׳, משמע כל דבר שהוא קודש לה׳ כגון סתם הקדשות שהן לבדק הבית, כולן יהיו נותנים ביום ההוא מיד, שלא ישהה אותן. וטעמא, כתב הרמב״ם, דזימנין דאתו לאשהויינהו כדי להשביח ואתו לידי פסידא, ומהאי טעמא נמי אין משתכרים בשל הקדש:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>אין מקדישין.</b> שדה אחוזה:
+<b>פחות משתי שנים.</b> דכתיב במקדיש שדה אחוזה (ויקרא כ״ז:י״ח) על פי השנים הנותרות, ואין שנים פהות משתים. המקדיש שדה אחוזה בשנה ראשונה של יובל ובא לגאלה, נותן בבית כור חמשים סלע כדכתיב (שם) זרע חומר שעורים וגו׳. ואם הקדישה עשר שנים או עשרים אחר היובל, מחשבים השנים הנותרות עד יובל הבא, ונותן סלע ופונדיון לכל שנה, כדכתיב (שם) ואם אחר היובל יקדיש שדהו וחשב לו וגו׳ ונגרע מערכך, והיינו גירוע שאינו נותן חמשים שלימים. והמקדיש שתי שנים לפני היובל, פודה אותה בשתי סלעים ושני פונדיונים, כדכתיב על פי השנים הנותרות, וכך החשבון עולה של גאולת שדה אחוזה לכל שנה סלע ופונדיון, שהרי אם הקדישה בשנה ראשונה של אחר היובל היה פודה בחמשים שקל, צא מהן לארבעים ותשע שנים הבאים עד יובל הבא ארבעים ותשע סלעים, נמצא סלע לכל שנה וסלע יותר, וזה הסלע היותר חלקוהו לפונדיונים, שיש בכל סלע ארבעים ושמונה פונדיונין, הרי סלע ופונדיון לשנה פחות פונדיון. ומה שהצריכוהו ליתן סלע ופונדיון לשנה, למ״ט שנים מ״ט סלעים ומ״ט פונדיונין ויש כאן פונדיון אחד יותר על חמשים שקל שאמרה תורה, אותו הפונדיון הוא קלבון לפרוטרוט, כלומר בשביל ההכרע שצריך ליתן לכל שקל ושקל בפני עצמו. אי נמי, אע״פ שהסלע אינו אלא ארבעים ושמונה פונדיונות, חייב ליתן ארבעים ותשעה, דהיינו סלע ופונדיון לארבעים ותשע שנה, לפי שהנותן פונדיונים ליקח סלע מן השלחני נותן ארבעים ותשעה פונדיונים, והיינו קלבון לפרוטרוט. והמקדיש שדה אחוזה פחות משתי שנים לפני היובל אין כאן גירוע, ואם בא לגאלה נותן חמשים שלימים, דגבי גירוע כתיב על פי השנים הנותרות ונגרע, ומיעוט שנים שנים. ועצה טובה קמשמע לן מתניתין שיהא אדם חס על נכסיו ולא [יקדיש] פחות משתי שנים, שלא יפסיד ארבעים ושמונה סלעים:
+<b>ולא גואלין אחר היובל.</b> לאו אחר היובל סמוך ליובל קאמר, אלא האי אחר אפילו אחר עשרים או שלשים שנה קאי. והכי קאמר, הבא לגאול באמצע היובל וליתן סלע ופונדיון לשנים הבאים, והיה עומד בניסן שהוא אמצע שנה, לא יאמר חצי סלע וחצי פונדיון אני נותן משנה זו, אלא נותן סלע ופונדיון שלם. והיינו דקאמר אין גואלין פחות משנה, דכמה דלא נפקא לה כולה שתא לא מגרעא לה כלל ולא יהיב גאולת חצי שנה אלא גאולת שנה שלימה. ומה טעם, לפי שאין מחשבים חדשים עם ההקדש. הבא לגאול שדהו חמש שנים וחצי לפני היובל, אין מחשבין אותן ששה חדשים שיצאו משנה ששית, אלא נותן שש סלעים וששה פונדיונים, דכתיב (ויקרא כ״ז:י״ח) וחשב לו הכהן את הכסף על פי השנים הנותרות, שנים אתה מחשב ואי אתה מחשב חדשים, כלומר כל מה שנותר חשוב שנים, לעשות חודש הנותר שנה, ואי אתה מחשב החדשים שיצאו, לגרוע מן השקל ופונדיון בשבילם:
+<b>אבל הקדש מחשב חדשים.</b> כלומר, אם ריוח של הקדש הוא שנחשוב אותה יציאת חצי שנה שיצאה, כגון דמקדשה בפלגא דארבעים ושמונה ליובל, דאי חשבת לההוא יציאה הוי ליה פחות משני שנים לפני היובל ולא מיפרקא בגירוע אלא בחמשים. ואי אמרת דאין מחשבים אותן חדשים שיצאו, הוה הכא שני שנים לפני היובל, ואיכא פסידא דהקדש דלא שקיל אלא שתי סלעים ושני פונדיונים, הכא ודאי מחשבין אותן כיציאה גמורה ואין כאן שתי שנים לפני היובל, ולא מיפרקא בגירוע אלא בחמשים שקל, דכתיב וחשב לו הכהן מכל מקום:
+<b>בשעת היובל.</b> בזמן שהיובל נוהג. אבל בזמן שאין היובל נוהג פודה אותה בשווייה כשאר הקדשות:
+<b>זרע חומר שעורים.</b> מקום שיכולים לזרוע בו כור שעורים כשזורעים במפולת יד ובזריעה בינונית, לא שיהיה הזרע מקובץ ביותר ולא מפוזר ומפורד הרבה:
+<b>נקעים עמוקים וכו׳</b> והוא שיהיו מלאים מים שאין ראויין לזריעה. אבל אם אינן מלאים מים, הואיל וחזו למידי, אע״ג דאין נמדדין עמה מתחשבין באפי נפשייהו, ונפדין לפי חשבון חמשים סלעים לבית כור:
+<b>פחות מכאן נמדדין עמה.</b> ואע״פ שהן מלאים מים ולא חזו לזריעה, הואיל ואין עמוקים עשרה. וכן סלעים הואיל ואין גבוהים עשרה על שם הקרקע הן נקראין ואינן חשובים בפני עצמן:
+<b>אלא נותן את כולו כאחד.</b> דכתיב (ויקרא כ״ז:י״ח) וחשב לו הכהן את הכסף, עד שיהא כולו כסף כאחד:  
+
+Mishnah 2
+
+<b>ואחד כל האדם.</b> פודה בית כור בחמשים שקל, בין שהוא שוה אלף שקלים בין שאינו שוה אלא חמשה שקלים:
+<b>שהבעלים נותנים חומש.</b> כדכתיב (שם) ואם גאול יגאל את השדה המקדיש אותו וגו׳:
+
+Mishnah 3
+
+<b>אינה יוצאה מידו ביובל.</b> להיות מתחלקת לכהנים כי היכי דאי. הוה פריק לה אינש אחרינא דהוה נפקא ביובל ומתחלקת לכהנים כדכתיב (שם) והיה השדה בצאתו ביובל קודש לה׳:
+<b>גאלה בנו יוצאה לאביו ביובל.</b> ולא לכהנים. דכתיב (שם) ואם מכר את השדה לאיש אחר לא יגאל עוד. לאיש אחר, ולא לבן: 
+<b>גאלה אחד מקרוביו</b> של מקדיש מיד הגזבר, ובא המקדיש וגאלה מיד קרובו, אינה יוצאה מיד המקדיש ביובל להתחלק לכהנים:
+<b>גאלה כהן.</b> מיד גזבר:
+<b>לא יאמר</b> הואיל ואם גאלה ישראל יוצאה לי ולחברי ביובל, עכשיו שהיא תחת ידי שגאלתיה אין לך כהן ראוי לה יותר ממני:  
+
+Mishnah 4
+
+<b>ולא נגאלה.</b> לא גאלוה מיד ההקדש, לא הבעלים ולא אחר:
+<b>הכהנים נכנסים לה.</b> כהנים של משמר שהיובל פוגע בו הן נכנסים לתוכה, והיא חלוטה בידם:
+<b>ונותנים את דמיה להקדש.</b> דגמר קודש קודש ממקדיש בית, כתיב הכא בשדה אחוזה בצאתו ביובל קודש וכתיב במקדיש בית (שם) ואיש כי יקדיש את ביתו קודש, מה בית לא תצא מיד הקדש בלא דמים כדכתיב התם והעריכו הכהן, דבית לא נפקא לכהנים אלא נפדה בדמים, אף שדה אחוזה לא תצא מיד הקדש בלא דמים. הלכך כי פריק לה אחר, הוו דמים לבדק הכית הקדש, וכי מטי יובל נפקא בחנם לכהנים, ואם לא נגאלה יהבי כהנים דמי חמשים שקלים ושקלי לה:
+<b>ר׳ שמעון אומר נכנסין אבל לא נותנין.</b> דגמר קודש קודש מכבשי עצרת, דכתיב בהו (ויקרא כ״ג:כ׳) קודש יהיו לה׳ לכהן, מה התם בחנם אף כאן בחנם. וניחא ליה דנילף שדה אחוזה מכבשי עצרת, דתרווייהו מעשרים וארבע מתנות כהונה, ולא נילף ממקדיש ביתו דאינו ניתן לכהנים לעולם. ורבי יהודה ניחא ליה דנילף שדה אחוזה ממקדיש ביתו, דתרווייהו קדשי בדק הבית, ולא נילף מכבשי עצרת שהם קדשי מזבח. והלכה כרבי יהודה:
+<b>שדה רטושין.</b> שדה עזובה. כמו [הושע י׳] אם על בנים רוטשה:
+<b>עד שיגאלנה אחר.</b> וכשתצא מידו ביובל יכנסו בה כהנים. וטעמא דרבי אליעזר, דכתיב והיה השדה בצאתו ביובל קודש, משמע כשתצא מיד הגואל כדין שאר אדם הקונה קרקע שיוצאה ביובל, בההוא קאמר קרא דתהוי לכהנים, אבל בצאתו מיד הקדש לא משמע, דאכתי לא אשמועינן קרא דהקדש פקע מכוחו ביובל:
+
+Mishnah 5
+
+<b>הלוקח שדה מאביו, מת אביו ואח״כ הקדישה הרי היא כשדה אחוזה.</b> שהרי עד שלא הקדישה נפלה לו בירושה. הלכך אם בא לפדותה, פודה בית כור בחמשים שקל כשדה אחוזה, ואם לא גאלה הוא וגאלה אחר, יוצאה לכהנים ביובל:
+<b>הרי היא כשדה מקנה.</b> דבתר שעה שהקדישה אזלינן. ואם בא לפדותה, פודה שדה בשוויה כדין שדה מקנה, ואם לא גאלה הוא וגאלה אחר, חוזרת לו ביובל. שהרי בשעה שהקדישה לא היה גופה שלו, דעתידה היתה לחזור לאביו ביובל כדין שאר מכירות, וכשאר מקדיש שדה מקנה הוא שהגואלה מיד הגזבר מחזירה ביובל לאשר לו אחוזת הארץ, דהיינו לאביו של זה, וזה יורש את כח אביו. ואין הלכה כר׳ מאיר:
+<b>שדה מקנה.</b> שהקדישה וגאלה אחר, אינה יוצאה לכהנים ביובל, שאין אדם מקדיש דבר שאינו שלו, וקרקע לא היתה שלו אלא עד היובל:
+<b>כהנים ולוים מקדישים לעולם.</b> ואפילו בשנת היובל עצמה. אבל ישראל שהקדיש שדהו בשנת היובל עצמה, אינה מקודשת:
+<b>וגואלין לעולם.</b> מה שאין כן בישראל שאינו פודה לאחר היובל, כדכתיב (ויקרא כ״ז) ואם מכר את השדה לאיש אחר לא יגאל עוד, אבל כהן או לוי שהקדיש קרקע שירש מאבותיו הרי זה גואל לעולם, ואפילו עבר עליה היובל ולא נפדית גואלה לאחר היובל, כדכתיב (שם כ״ה) גאולת עולם תהיה ללוים:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>המקדיש.</b> בשעה שאינה יובל. בזמן שאין יובל נוהג:
+<b>פתח אתה ראשון.</b> בכמה אתה רוצה לפדותה. ומפני ריוח של הקדש שואלים לו תחילה, שהבעלים מוסיפים חומש. ולהכי נקט בשעה שאין היובל נוהג, דבזמן שהיובל נוהג אין צריך לשואלו בכמה תפדנה, שהרי דמיה קצובים בית כור בחמשים שקל. ובזמן שאין יובל נוהג, כגון לאחר שגלו שבט ראובן וגד דבטלו יובלות דכתיב (שם) וקראתם דרור בארץ לכל יושביה, בזמן שכל יושביה עליה ולא בזמן שגלו מתוכה, שאז היא נפדית בשוויה:
+<b>שהבעלים נותנים את החומש.</b> כל דמי שוייה ורביע יותר. וכן כל חומש האמור בתורה, שיהא הקרן וחומשו חמשה. ומפני שלשה דברים אומרים לבעלים פתח אתה ראשון, האחת שהבעלים מוסיפים את החומש, כדקתני במתניתין. והשני שמצות גאולה באדון, דכתיב (שם כ״ז) אם לא יגאל, אלמא מצות גאולה קודמת למכירה. והשלישי שהוא מוסיף ונותן בפדיונה יותר משאר בני אדם, דרוצה אדם בקב שלו:
+<b>מפני רעתה.</b> שההוצאה שבה יתירה על השבח:
+<b>איסר.</b> שמונה פרוטות:
+<b>לא אמר זה אלא בכביצה.</b> כלומר לא כך היה מעשה, שלא אמר באיסר, אלא בביצה. ואמר לו הגזבר הגיעתך, הרי היא שלך בביצה. ופלוגתא דתנא קמא ורבי יוסי, דרבנן סברי אין פודין הקדש בפחות מארבע פרוטות, כדי שיהא בחומשו פרוטה. ורבי יוסי סבר, פודין הקדש בכל שהוא, ואע״פ שאין בחומשו שוה פרוטה. והלכה כתנא קמא:
+
+Mishnah 2
+
+<b>ממשכנים מנכסיו עד עשר וכו׳</b> והני מילי כשחזרו זה אחר זה, אבל חזרו כולן כאחד, משלשים ביניהן בשוה. כיצד, אמר הראשון הרי הוא שלי בעשר ואמר השני בעשרים ואמר השלישי בעשרים וארבע, וחזרו בהן השלישי והשני כאחד, נותנים אותו לראשון בעשר, וממשכנים מנכסי השני בשבע ומנכסי השלישי בשבע, ונמצא ההקדש גובה עשרים וארבע. וכן אם חזרו שלשתן כאחד ונמכר מהקדש בשלש, ממשכנים בנכסי כל אחד משלשתן שבעה סלעים. וכן על דרך זה לעולם:
+
+Mishnah 3
+
+<b>אמר אחד הרי היא שלי בעשרים ואחת.</b> לאחר שאמרו הבעלים בעשרים:
+<b>הבעלים נותנים.</b> בעל כרחן עשרים ושש. דלהאי לא יהבינן ליה, הואיל ואמרו הבעלים עשרים ועלה החשבון עם החומש בעשרים וחמש, ואי יהבינן ליה להאיך בעשרים ואחת נמצא הקדש מפסיד. ובעלים בעל כרחן יתנו אותו סלע שהוסיף זה על הקרן ועשרים וחמש דידהו, אבל על סלע שהוסיף זה לא יוסיפו חומש:
+<b>אמר אחד בחמשה ועשרים הבעלים נותנים שלשים.</b> בעל כרחן. ובגמרא פריך אמאי כופין את הבעלים, בשלמא עד השתא חייבינן להו דהא לא מצינן למיתבא להנך, משום דקרן דידהו לא הוי כקרן וחומש דאמרו בעלים ברישא, הלכך על כרחך מהדרינן אבעלים, וכיון דמהדרינן עלייהו בעו למיתב קרנא כמה דשיימוה אחריני, וחומשא דידהו. אבל השתא דאמר אחד בחמשה ועשרים, ליתנו להאיך, דהא קרן דידהו הוי כקרן וחומש דאמור בעלים ברישא, ולימרו בעלים הרי בא אחר במקומינו שרוצה ליתן חמשה ועשרים סלעים כמותינו. ומתרץ, כגון דאמור בעלים ברישא פרוטה יותר על עשרים סלעים, דמטי חושבנא דקרן וחומש לחמשה ועשרים ופרוטה, ואי יהבינן ליה להאי, איכא פסידא להקדש. הלכך מהדרינן אבעלים בעל כרחייהו. והא דלא תנא ברישא הבעלים אומרים בעשרים ופרוטה, דבפרוטות לא דק תנא ולא חש למיתנינהו:
+<b>אם רצו הבעלים ליתן שלשים ואחד ודינר.</b> כגון דמעיקרא כשפתחו הבעלים ראשון אמרו בעשרים ואחת סלעים, דהוי בין קרן וחומש עשרים ושש סלעים ודינר, שהסלע ארבעה דינרים, וחומש הוא רביעית הממון כדאמרן, ועלויו של זה הם חמש, הרי שלשים ואחד ודינר:
+<b>הבעלים קודמין.</b> דאי הוה יהבינן ליה להאי הוה מפסיד הקדש דינר ממאי דאמור בעלים ברישא, הלכך מהדרינן אבעלים על כרחייהו:
+<b>ואם לאו.</b> שלא פתחו הבעלים תחילה אלא בעשרים, וזה אומר חמשה ועשרים:
+<b>אומרים לזה הגיעתך.</b> הרי הוא שלך, ולא מהדרינן אבעלים. משום דאמרי בעלים בא אחר במקומינו שנותן עשרים וחמשה כמותינו. והא דתנן במתניתין שאין הבעלים מוסיפין חומש אלא על מה שפתחו הם תחלה ולא על עלויו של זה, הני מילי היכא דלא שמו בני אדם את הקרקע כמו שאמר זה האחר, אבל אם שמוהו שלשה בני אדם כדבריו של זה, מוסיפין בעלים חומש בעלויו בעל כרחן. וכולה מתניתין לא איירי אלא בשדה אחוזה בזמן שאין היובל נוהג, כדתנן בריש פרקין:  
+
+Mishnah 4
+
+<b>מחרים אדם מצאנו.</b> מקצת צאנו. אומר הרי הן חרם ונותנן לכהן:
+<b>ואם החרים את כולן.</b> שלא שייר לעצמו כלום:
+<b>אינן מוחרמין.</b> דאמר קרא (ויקרא כ״ז:כ״ח) מכל אשר לו מאדם ומשדה אחוזתו. מכל אשר לו, אלו מטלטלין, ולא כל מטלטלין. מאדם, אלו עבדיו ושפחותיו כנענים, ולא כולן. ומשדה אחוזתו, ולא כולה. ואין הלכה כר׳ אלעזר בן עזריה, אלא לכתחילה לא יחרים את כולן, אבל אם החרים, מוחרמים:
+<b>להיות חס על נכסיו.</b> שלא יבזבזם להדיוט:
+
+Mishnah 5
+
+<b>שאין אדם מחרים דבר שאינו שלו.</b> ובתו נהי דיכול למכרה בקטנותה, אינו יכול למכרה בנערותה:
+<b>שהחרמים שלהם.</b> דכתיב (במדבר י״ח:י״ד) כל חרם בישראל לך יהיה, וכיון דדידיה הוי, מה הנאה בכך אם היה מחרים, איהו גופיה זכי ביה ולא יהיב ליה לכהן אחר:
+<b>נראין דברי ר׳ יהודה.</b> הכי קאמר, נראין דברי ר׳ יהודה לר׳ שמעון, דמודה לו ר׳ שמעון לר׳ יהודה וסובר כמותו בקרקעות, ולא דיבר ר׳ שמעון אלא במטלטלין, לפי שאין החרמים של לוים. ור׳ יהודה סבר, הוקשו מטלטלין לשדה אחוזה, דכתיב (ויקרא כ״ז:כ״ח) מכל אשר לו מאדם ובהמה ומשדה אחוזתו, מה שדה אחוזה אין הלוים מחרימים כדכתיב כי אחוזת עולם היא להם, אף מטלטלין אין לוים מחרימים. ור׳ שמעון לית ליה האי הקישא. ומדנחית רבי לפרושי מלתיה דר׳ שמעון במה מודה לרבי יהודה ובמה נחלק עליו, ש״מ דהלכה כר׳ שמעון:
+
+Mishnah 6
+
+<b>חרמי כהנים.</b> חרמים שהחרימום כדי לתתם לכהנים:
+<b>אין להם פדיון.</b> כדכתיב (שם) לא ימכר ולא יגאל. אבל חרמי בדק הבית יש להם פדיון, דאדעתא דהכי אחרמינהו, דהא אין ראוי לבדק הבית אלא מעות:
+<b>וחכמים אומרים סתם חרמים לכהנים.</b> והלכה כחכמים. והמחרים מטלטלים בזמן הזה, וכן המחרים קרקעות בחוץ לארץ שדינם כמטלטלין לענין זה, נותנם לכהנים. והמקדיש לבדק הבית בזמן הזה שאין שם בית, פודה אותן לכתחילה בדבר מועט, ולא יפחות לכתחלה מארבעה זוזים או קרוב לזה, אבל לא בשוה פרוטה לבד או כיוצא בזה, משום דליכא פרסומי מלתא:
+<b>שהוא חל על קדשי קדשים.</b> כדמפרש ואזיל, מחרים אדם את קדשיו כו׳:
+
+Mishnah 7
+
+<b>אם נדר.</b> אם אמר הרי עלי עולה והפריש בהמה לנדרו ואח״כ החרימה, הואיל והוא חייב באחריותה אם מתה או נגנבה, נמצאת שלו היא ונותן כל דמיה לכהן ואת הבהמה יקריב לנדרו, דהא ודאי יש לה פדיון:
+<b>ואם נדבה היא.</b> דאינו חייב באחריותה אם מתה, הא ודאי לא חייל בה חרם, דלאו דידיה היא אלא בכדי טובתה, וטובה שיש לו בה יתן לכהן. כיצד, שור זה עולה והחרימו, אומדים כמה אדם שאינו חייב בעולה רוצה ליתן אם ימצא עולה בזול כדי להקריב דורון לקונו, וכאותן דמים יתן זה, שזו היא טובת הנאה שיש לו בה. שהרי אם מתה או נגנבה אינו חייב באחריותה, ומשהפרישה יצא ידי חובתה, ומעתה אינו מאבד ואינו מפסיד אלא שלא הקריב דורון לקונו:
+<b>שאינו רשאי.</b> שאינו חייב. תרגום נושה רשיא:
+<b>כיצד פודין אותו.</b> דהבכור גופו אינו מוחרם, שהרי אינו שלו אלא לכהן. אלא אומדים כמה אדם רוצה ליתן לבעל הבית שיתן בכורו לבן בתו כהן או לבן אחותו, ואותה טובה דיהיב, יתן בעל הבית זה לכהן בשביל החרם. ודוקא נקט בן בתו או בן אחותו כהן, דאילו כהן גופו לא מצי למיתן טובת הנאה לבעל הבית כדי שיתן הבכור לו או לכהן אחר, דכיון דבכור חזי ליה מיחזי ככהן המסייע בבית הגרנות לדוש ולזרות כדי שיתנו לו תרומות בשכרו, ואשתכח דלא שקיל ליה בתורת תרומה אלא בתורת שכר:
+<b>כתוב אחד אומר תקדיש.</b> גבי בכור כתיב (דברים ט״ו:י״ט) כל הבכור אשר יולד תקדיש:
+<b>וכתוב אחר אומר אל תקדיש.</b> (ויקרא כ״ז:כ״ו) אך בכור אשר יבוכר לה׳ בבהמה לא יקדיש איש אותו:
+<b>הקדש עילוי.</b> להעלותו בדמים שיתן טובת הנאתו כמה אדם רוצה ליתן בו להעלותו עולה שאינו חייב בה אלא כדי לעשות דורון לקונו:
+<b>ואי אתה מקדישו הקדש מזבח.</b> שיהא שם [זבח] אחר חל עליו. ורבנן דנפקא להו הך דרשא לעיל מכל חרם קודש קדשים, אל תקדיש מיבעי להו ללאו, שאם מתפיסו לשם זבח אחר עובר בלאו, ותקדיש מבעי להו לומר שמצוה להקדישו ולומר זה קדוש לבכורה, ואע״ג דמאליו הוא קדוש. ור׳ ישמעאל לית ליה הך דרשא. והלכה כחכמים:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>המוכר את שדהו בשעת היובל.</b> בשעה שהיובל נוהג. אבל בשנת היובל עצמה אינו רשאי למכור, ואם מכר, המכר בטל ומחזיר הדמים:
+<b>אינו מותר לגאול.</b> ואפילו נתרצה לוקח, אין שומעים לו, דכתיב (שם כ״ה) במספר שנים אחר היובל תקנה, שתהא קנויה לו שתי שנים. ואם מהדר לה מקמי הכי, עובר בעשה. ומוכר נמי עובר בעשה אם גואלה קודם שתי שנים, דכתיב במספר שני תבואות ימכר לך. אבל לאחר שתי שנים אם רצה לפדותה פודה אותה בעל כרחו של לוקח ונותן לו לפי מה שמכרה, כדכתיב (שם) וחשב לו את שני ממכרו, שמחשב כמה שנים משמכרה עד היובל, ומחלק הדמים לפי השנים. כגון אם מכרה עשר שנים לפני היובל במנה, נמצא שמכר פירות כל שנה ושנה בעשירית מנה, שהרי סתם מכירה אינה אלא עד היובל, שהתה ביד הלוקח חמש שנים ואח״כ בא מוכר לגאלה, מנכה לו לוקח חצי מנה:
+<b>אינה עולה ממנין.</b> שתי שנים. דהא שני תבואות כתיב, שתי שנים הראויין לתבואה תשהא ביד הלוקח. אבל היתה שנה הראויה לתבואה, ונרה היינו שחרשה ועשאה שדה ניר ולא זרעה, או הובירה שהניחה בור ואפילו ניר לא עשה בה, איהו דאפסיד אנפשיה, ועולה לו במנין שתי שנים:
+<b>שלש תבואות לשתי שנים.</b> אותה תבואה העומדת בה בשעת קניה, ושתי תבואות בשתי שנים שתעמוד בידו. ור׳ אלעזר לא פליג אתנא קמא בהא אלא דברי הכל היא:
+
+Mishnah 2
+
+<b>אינו מחשב.</b> המוכר כשבא לגאלה:
+<b>אלא עם הראשון.</b> ואותו חשבון ינכה לו כל שנה ושנה שאכלה, והמותר ישלם לו:
+<b>אשר מכר לו.</b> בגואל שדה ממכרו כתיב, והשיב את העודף לאיש אשר מכר לו:
+<b>לאיש אשר בתוכה.</b> שהוא מוצא עתה בתוך השדה כשבא לפדותה. ומנלן דדרשינן לקולא גבי מוכר ולא דרשינן לחומרא, גמרינן גאולה גאולה מעבד עברי, בשדה אחוזה כתיב (ויקרא כ״ה:כ״ו) ומצא כדי גאולתו, ובעבד עברי כתיב (שם) גאולה תהיה לו, מה להלן להקל אף כאן להקל. והתם מנלן דלהקל, דתניא, נמכר במנה והשביח ועמד במאתים, מנין שאין מחשבים אלא במנה וכמו שהגיע מאותו מנה לכל שנה כך מנכה לו, תלמוד לומר מכסף מקנתו. ומנין שאם נמכר במאתים והכסיף ועמד על מנה שאין מחשבים אלא במנה, תלמוד לומר כפי שניו, כלומר כפי מה שהוא שוה באותה שעה:
+<b>לא ימכור.</b> שדה רחוקה שיש לו, כדי שיגאל שדה זו שהיא בקרוב. וכן לא ימכור ברע כדי שיגאל שדה זו שהיא יפה. ולא ילוה מאחרים כדי שיגאל. ואינו גואל חצי השדה שמכר אלא או גואל כולה או לא כלום. וכל הני ילפינן מקרא דכתיב (שם) והשיגה ידו ומצא כדי גאולתו. והשיגה ידו מעצמו, ולא שילוה ויגאל. ומצא, משמע שימצא דבר שלא היה מצוי לו בשעה שמכר, פרט למוכר ברחוק כדי לגאול בקרוב, ברע כדי לגאול ביפה, שהיה מצוי לו בשעה שמכר. כדי גאולתו, [כדי גאולה] הוא גואל ואינו גואל לחצאים:
+<b>ובהקדש מותר בכולן.</b> המקדיש שדהו מותר למכור שדה אחרת, או ללוות, כדי לגאלה, ואם אינו מספיק לגאול כולה יגאל חציה וכשתשיג ידו יגאל כולה:
+
+Mishnah 3
+
+<b>הרי זה גאל מיד.</b> ואין דינו כדין שדה אחוזה שאינו גואל פחות משתי שנים:
+<b>הרי זה כמין ריבית.</b> שכשמחזיר לו מעותיו בתוך שנה ואין זה מנכה לו כלום נמצא שנשתמש בביתו בשכר המתנת מעותיו:
+<b>ואינה ריבית.</b> גמורה. דרבית לא מקריא אלא על ידי הלואה שודאי באה לידי רבית, שאינה נחלטת לעולם, ולא על ידי מכר שהרי אם לא יגאלנה ותחלוט לו אין כאן רבית:
+<b>יגאל בנו.</b> בתוך שנה אם ירצה. אבל אחר שנה, נחלט ואינו נגאל עוד, כדכתיב ואם לא יגאל עד מלאת לו שנה תמימה וגו׳:
+<b>משעה שמכר לו.</b> שאם מכרה ראובן לשמעון בניסן ושמעון ללוי באייר, כיון שהגיע ניסן הוא נחלט, ואין מונין למכר שני אלא לראשון, שנאמר עד מלאת לו, דמשמע לזה שהיתה שלו:
+<b>להביא חודש העיבור.</b> שאם היתה שנה מעוברת אינה נחלטת עד י״ג חודש:
+<b>שנה ועיבורה.</b> בין בשנה פשוטה בין בשנה מעוברת נותנים לו שנת לבנה שהיא שלש מאות וחמשים וארבע יום. וימים שיתרים שנת חמה על שנת לבנה אחד עשר יום שבעבורן אנו מעברים השנה. והלכה כחכמים:
+
+Mishnah 4
+
+<b>ואחד הנותן במתנה.</b> אם רצה לגאול בתוך שנתו, יגאל, ואם לאו חלוט לו:
+<b>היה נטמן.</b> לוקח, ביום שנים עשר חודש. כדי שלא ימצאהו מוכר ליתן את מעותיו ויהא נחלט לו:
+<b>שיהא חולש.</b> שיהא מטיל מעותיו ללשכת הקדש שבעזרה:
+<b>ויהא שובר את הדלת.</b> של בית שמכר. ונכנס. חולש, כמו חולש על גוים (ישעיה י״ד):
+
+Mishnah 5
+
+<b>כל שהוא לפנים מן החומה.</b> כגון בתי הבדים שעושין בהן שמן ובתי מרחצאות ומגדלים ובורות שיחין ומערות. דכתיב אשר בעיר, לרבות כל שבתוך העיר. יכול שאני מרבה את השדות, תלמוד לומר הבית, פרט לשדות שאינן דומים כלל לבית:
+<b>רמ״א אף השדות.</b> לאו שדות ממש קאמר ר״מ, דהא בית כתיב, ושדות לא דמו לבית. אלא קרקע של סלעים ומצולה שאינן ראויין לזריעה ועשויין לבנין הבית. מקום סלעים, ליטול משם אבנים לבנין. ומצולה, ליטול משם חול לבנין. ואין הלכה כר״מ:
+<b>אינו כבתי ערי חומה.</b> להיות נחלט בסוף שנה:
+<b>וכותל החיצון הוא חומתו.</b> ונידון כבתי ערי חומה. והלכה כר׳ יהודה:
+
+Mishnah 6
+
+<b>שגגותיה חומתה.</b> שלא הקיפוה חומה אלא הקיפוה בתים ותכיפת הבתים זו לזו הן כחומה:
+<b>אינה כבתי ערי חומה.</b> דחומה כתיב ולא שגגותיה חומתה:
+<b>ושאינה מוקפת חומה מימות יהושע בן נון.</b> אבל המוקפת חומה מימות יהושע אע״פ שאין לה חומה עכשיו, נידון כבתי ערי חומה. דלוא חומה כתיב, מלא בוי״ו ואל״ף, דמשמע לו ומשמע לא, כלומר אין לו עכשיו והיה לו חומה קודם לכן הוי נמי בית חלוט בה:
+<b>שלש חצרות.</b> שבכל אחת ואחת שני בתים, מקרי עיר:
+<b>כגון קצרה.</b> שם עיר קטנה שהיתה מחוץ לצפורי:
+<b>וחקרא שבגוש חלב וכו׳</b> כל הנך דחשיב במתניתין, ידועים שהיו מוקפות מימות יהושע בן נון. וירושלים דקחשיב במתניתין, קיי״ל דאין בית חלוט בירושלים, הלכך איכא למ״ד בגמרא דתרתי ירושלים הוו ואין זו ירושלים הקדושה שאין הבית חלוט בה, אלא ירושלים אחרת שהיתה בא״י וגם היא מוקפת חומה מימות יהושע, והיה הבית חלוט בה כשאר בתי ערי חומה:
+
+Mishnah 7
+
+<b>בתי החצרים.</b> שאין להם לעיירות חומה:
+<b>כח יפה.</b> כדמפרש:
+<b>ונגאלים מיד.</b> שאין צריך לשהותו שתי שנים ביד הלוקח כשדות. דכתיב בהו גאולה תהיה לו, דמשמע מיד יגאלנו אם ירצה והיינו כבתים של ערי חומה:
+<b>ובגרעון כסף.</b> שמנכה לו הלוקח לפי שנים ששהו בידו, כשדות. דבבתי החצרים כתיב על שדה הארץ יחשב, שיוצאים בגרעון כסף כשדות:
+<b>שתי חצרות של שני שני בתים.</b> עיר שאין בה אלא שתי חצרות אע״פ שהיא מוקפת חומה מימות יהושע, נחשבין כבתי החצרים:
+
+Mishnah 8
+
+<b>ישראל שירש.</b> בתי ערי חומה מאבי אמו לוי:
+<b>אינו גואל כסדר הזה.</b> בגמרא אמרו, תני אינו גואל אלא כסדר הזה. והכי קאמר, אינו גואל כלוים דכתיב בהו גאולת עולם תהיה ללוים, אלא כסדר הזה האמור בישראל שתהא נחלטת בסוף שנה:
+<b>וכן לוי שירש את אבי אמו ישראל.</b> אף הוא אינו גואל כלוי, אלא כסדר הזה האמור בישראל. דלעולם אינו גואל כלוי, עד שיהא לוי ובערי הלוים. דתרי קראי כתיבי, כתיב (ויקרא כ״ה ט) כי בתי ערי הלוים היא אחוזתם, דמשמע דבערי הלוים תלה רחמנא, לאפוקי בן לוי שירש אבי אמו ישראל, וכתיב (שם) ואשר יגאל מן הלוים, דמשמע למקצת לוים נתתי רשות לגאול ולא כולם, לאפוקי בן לוי הבא מן הממזרת ומן הנתינה שאינו גואל לעולם, וכל שכן ישראל שירש את אבי אמו לוי, דישראל גמור הוא, שאינו גואל לעולם:
+<b>אין הדברים אמורים.</b> אין הדברים הללו דגאולת עולם אמורים, אלא בערי הלוים. אבל עד שיהא לוי לא בעינן. והלכה כחכמים:
+<b>מגרש.</b> מקום פנוי מכלום, אין בו בית ולא זורעים אותו אלא נוי הוא לעיר:
+<b>אין עושין שדה מגרש וכו׳</b> דכתיב (שם) ושדה מגרש עריהם לא ימכר, מאי לא ימכר, אילימא לא ימכר כלל, הא מדכתיב גאולת עולם תהיה ללוים, מכלל דמזדבן, אלא מאי לא ימכר, לא ישתנה:
+<b>כדי שלא יחריבו.</b> את ישוב הארץ:
+<b>מוכרים לעולם.</b> ולא כישראל שאינו יכול למכור פחות משתי שנים קודם היובל דכתיב בהו (שם) במספר שני תבואות ימכר לך, אבל אלו מוכרים אפילו סמוך ליובל:
+<b>וגואלים לעולם.</b> אם בתי ערי חומה מכרו אינן נחלטים בסוף שנה כבתי ערי חומה של ישראל, ואם שדות מכרו, אין צריכין לעמוד ביד הלוקח שתי שנים אלא גואלים מיד אם ירצו:
\ No newline at end of file
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@@ -0,0 +1,719 @@
+Bartenura on Mishnah Bekhorot
+ברטנורא על משנה בכורות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+sefaria.org
+
+Bartenura on Mishnah Bekhorot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הלוקח עובר חמורו של נכרי – when it is in the womb of its mother and it is a firstling (i.e., male or female). And for this reason, it (i.e., the Mishnah) took [the words], “the fetus of his donkey,” for there is no holy unclean animal with regard to its first-born other than the firstborn of a donkey alone, but since the words are few of the firstborn of the donkey, he decided and permitted it. But all of these other chapters speak of a first born of a pure animal.
+אף על פי שאינו רשאי – to sell to a heathen a large animal, because of work on Shabbat that would be performed by it (see Tractate Avodah Zarah, Chapter 1, Mishnah 6 – where the Halakha is established that it is forbidden to sell a heathen a large animal – originally owned by an Israelite).
+והמשתתף לו – even if the portion of the heathen is substantial and known, as for example, the [yet unborn] firstborn’s arm or leg, or that of its mother. Any time that if they would sever from it that limb, the animal remains with a blemish – this is the partnership of the heathen and it is exempt [from redemption].
+והמקבל ממנו – that the female donkey belongs to the heathen that an Israelite receives and takes care of it in order that they will divide its offspring, but the body of the animal belongs to the heathen.
+פטור מן הבכורה – that fetus that he (i.e., the Israelite) purchased from the heathen or that he sold to the heathen is not holy, for since the heathen has a portion in it or in its mother, as it states (Numbers 3:13): “I consecrated every first-born in Israel, [man and beast, to Myself, to be Mine],” but not of the heathen.
+אם פטרו את של ישראל במדבר – the Levites did not exempt the animals of the Israel in the wilderness, that the first-born of the cattle, [the] cattle [of the Levites] replaced [and redeemed] it, as it is written (Numbers 3: 45): “and the cattle of the Levites in place of their cattle,” but rather, this is how it should be read: The Levities released/served as ransom the holiness of the first born of the Israelites in the wilderness, as it is written (Numbers 3:45): “Take the Levites in place of all the first-born among the Israelite people, [and the cattle of the Levites in place of their cattle; and the Levites shall be Mine, the LORD’s],” but if the sanctity of the Levites released/ransomed the sanctity of the Israelites, it is a law that they would release/ransom themselves. But after we learned that the sanctity of the first-born was released/ransomed from the livestock of the Levities, we learned that the released/ransomed of their donkeys are exempt from [the rules governing] the first-born, as it is written (Numbers 18:15): “but you shall have the first-born of man redeemed, and you shall also have the firstling of impure animals redeemed,” all that the first-born of man has, the first-born of impure animals have, and all that the first-born of man doesn’t have, is not found in the first-born of impure animals. But from the first born of pure animals, the Priests and Levites were not exempt, as we learn ahead.
+
+Mishnah 2
+
+פרה שילדה כמין חמור וחמור שילדה כמין סוס פטור (a cow that gave birth to a donkey of so) – if [the Mishnah] taught [only] “a cow that gave birth to a donkey of sorts” but did not teach “a donkey that gave birth to a horse of sorts,” I might say that the cow that gave birth to a donkey of sorts is that which is exempt from [their offspring being counted] as a firstborn, because they are not at all similar to each other, for this one (i.e., the cow) has horns and that one (i.e., the donkey) does not have horns, for this one (i.e., the cow), its hoofs are cloven but that one (i.e., the donkey), its hoofs are closed, but a donkey which gave birth to a horse of sorts, I might say that that it (i.e., the horse of sorts) is a red donkey and it is obligated [for its offspring to be counted as a firstborn]. But if it (i.e., the Mishnah) had only taught the concluding clause and did not teach the opening clause, I would say that the donkey that gave birth to a horse of sorts is exempt from [its offspring being counted as a firstborn] because a horse is not sanctified with a firstborn, but a cow that gave birth to a donkey of sorts where both of them are sanctified through the firstborn, I might say that it (i.e., the donkey of sorts) is obligated [for its offspring to be counted as a firstborn. Therefore, both phrases are necessary.
+פטר חמור פטר חמור שני פעמים – one in “Sanctify to me all firstborns” (Exodus 13:12) and the other in (the beginning of the Torah reading for Shabbat Hol HaMoed Passover and Sukkot – beginning with Exodus 33:12 and extending to Exodus 34:26) “See you say to me,” (Exodus 34:20).
+מהו באכילה – that is to say, an animal where the birth mother is not similar to the animal born- what is the Halakha with regard to their consumption/eating?
+שהיוצא מן הטמא טמא – and the honey of bees and hornets. It is permitted and is not called that which comes out from the impure, because it does not squeeze/wring it out from their flesh but rather, they bring it into their bodies, since they consume from the flours of the trees and from them the honey is made. But the milk of a human is permitted as I explained, but to suck from the breasts of a woman is prohibited. And all the rest of the milk of impure animals and wildlife, they come from that which is impure and is forbidden.
+דג טמא שבלע דג טהור – even though we did not see it that it swallowed it, for since most fish breed with their own kind, it is like it swallowed in our presence.
+
+Mishnah 3
+
+נותן טלה אחד לכהן – in redemption. For whichever way you look at it, one of them is a firstborn.
+זכר ונקבה - and it is not known if the male came out first and he is the firstborn, or the female came out first, and there isn’t here the law of the firstborn.
+מפריש טלה – because of doubt, and he releases from him the holiness of the redemption of the donkey.
+והוא לעצמו- that he himself will consume the lamb and he will not give it to the Kohen, for the Kohen is like someone who removes something from his fellow, and the proof is upon him to bring witnesses that the male came out first. But there is no prohibition, for even the firstling of a complete donkey that was redeemed with a young sheep, furthermore there is no sanctity neither with him or that which he redeems it with. But rather where there is theft, if he does not give a lamb to the Kohen, that is his (i.e., the Kohen’s) money, but here there is no theft for there is a doubt.
+שתי חמורות וילדו כו' – a male and female, he gives one lamb to a Kohen because of the male [firstborn]. Or, two males and one female, that one gave birth to a male and one gave birth to a male and female, or alternatively, one gave birth to two males and one gave birth to a female, we give one lamb to the Kohen for certainly there is one male that is definitely a firstborn, but regarding the other where there is a doubt lest the female was born first, we set aside a lamb and it is for himself.
+שני זכרים ושני נקבות – they are of doubt, for perhaps each one of them gave birth to a male and a female, and perhaps the females came out first, therefore, the Kohen does not have anything here, but he designates for them two lambs to release them from their sin and they are for themselves (i.e., the owners), such My teachers explained. But Maimonides holds that there is nothing for the Kohen her and even a lamb for himself he does not have to separate/dedicate, because there is in each one [of these donkeys] a great down when they gave birth to two females and one male, for perhaps one of the two of them gave birth to two females and the other gave birth to a male. Or perhaps, this one gave birth to a female, and the other [gave birth to] a male and afterwards a female, or a female and afterwards a male. mal And similarly there are many doubts with [offspring of] two males and two females, therefore even one lamb for himself he does not designate/separate, and the explanation of my Rabbis is the essential principle.
+
+Mishnah 4
+
+זכר ונקבה מפריש טלה אחד לעצמו – for perhaps that one (i.e., donkey) that did not give birth gave birth to a female.
+שנאמר ופטר חמור תפדה בשה – every young lamb by implication, young lamb of lambs or young goats, a young male or a young female lamb, etc.
+ופודה בו פעמים רבות - if the Kohen returned and they gave him [the redemption animal].
+נכנס לדיר להתעשר – as for example, an Israelite who had ten donkeys who were doubtful first issues of the womb and he separated/dedicated ten lambs and they are his, behold they enter the pen to a place where they bring in animals there to be tithed, and we tithe them in the manner that we tithe the rest of the animals, and the same law applies that if he had a doubt regarding one first-born donkey or two [and he separated/dedicated for them one or two young sheep] that it would enter the pen with the rest of his sheep to be tithed.
+ואם מת נהנים בו – what he separated/dedicated for redemption of the first-born donkey, if it died at the hand of the owners prior to coming into the hand of the Kohen, the Kohen derives benefit from even though it didn’t reach his hand while living, for from the time that he (i.e., the owner) separated it, it was in the domain of the Kohen.
+
+Mishnah 5
+
+ולא בחיה – a deer or a ram.
+ולא בשחוטה – a slaughtered young sheep/goat.
+ולא בטריפה – as for example, that its feet were cut off from the knee and above.
+כלאים – a he-goat that comes upon a ewe.
+מפני שהוא שה – whether a ewe or whether a goat, they are called a young goat/young sheep. But the Halakha is not according to Rabbi Eliezer.
+כוי – it is a creature of its own, doubtfully wildlife and doubtfully an animal.
+נתנו לכהן- the actual first-born donkey.
+עד שיפריש שה תחתיו- and this for himself. But afterwards he can use the first-born donkey. But because the Kohanim were suspected in this matter of not separating a young sheep in its place, therefore, an Israelite who gives a first-born donkey to a Kohen does not move from there until the Kohen redeems it in his presence.
+
+Mishnah 6
+
+בחמש סלעים של פדיון הבן – for they are liable for it (i.e., the five Selas for the redemption price of the first-born male).
+כפדיון מעשר שני – that if he lost it, he is not liable for it (i.e., to replace the redemption of the Second Tithe). For that money, the All-Merciful made him liable to eat in Jerusalem and it left him. And the reason of Rabbi Eliezer is that we found that Scripture made an analogy between the first-born of the donkey and the first born of a human, as it states (Exodus 34:20): “But the firstling of an ass you shall redeem with a sheep; [if you do not redeem it, you must break its neck.] And you must redeem every first-born among your sons.” But the Sages state (Numbers 18:15): “But you shall have the fist-born of man redeemed, and you shall also have the firstling of unclean animals redeemed.” For redemption, the analogy was made but not for another thing.
+ואין כאן לכהן כלום – and he (i.e., the Kohen) is not liable for it, according to the Rabbis. And such is the Halakha.
+מת פטר חמור – after he (i.e., the owner) set aside the redemption, but he had not as yet given it to the Kohen.
+רבי אליעזר אומר יקבר – for since he is liable for the lamb, it is like someone who had not separated it.
+ומותר – an Israelite [is permitted] in deriving benefit from the lamb, for it is like someone who did not separate it.
+אין צריך להקבר – that from the time that I will separate the lamb, it becomes the property of the Kohen and the sanctity of the firstborn ass is released.
+
+Mishnah 7
+
+קופיץ (hatchet) – a large knife like a small ax that the butchers cut with it the meat.
+ועורפו – that is that he cuts off its head from the border of the neck.
+וקוברו – because it is prohibited to derive benefit after breaking the neck [of the heifer].
+מצות יעידה – regarding a Hebrew maidservant.
+בראשונה שהיו מתכוונים לשם מצוה – and they (i.e., the Sages) would say the dead husband’s brother (brother-in-law who marries his wife) , for the sake of beauty, for the sake of money, they would come in contact with illicit sexual behavior that was not in the place [of the fulfillment] of the commandment [of levirate marriage]. But this is not the Halakha, but rather since the prohibition of marrying the wife of one’s brother has no effect from her, when his brother died without children, behold, she is completely permitted to him, and even a sister-in-law (i.e., widow of a brother who died without issue) for the sake of beauty or for the sake of money.
+מצות גאולה באדון – who decides by lottery the donation of an animal to the Temple treasury, the commandment of its redemption is by the owner prior to all individuals, because he adds the one-fifth.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הלוקח עובר פרתו. אע"פ שאינו רשאין – to sell him a large animal (see Tractate Bekhorot, Chapter 1, Mishnah 1 and Tractate Avodah Zarah, Chapter 1, Mishnah 6).
+
+Mishnah 2
+
+כל הקדשים שקדם מום קבוע להקדשן כו'. וכל שקדם הקדשן את מומן – these two clauses/sections, we explained above in Tractate Hullin [Chapter 10, Mishnah 2 and also Tractate Zevakhim, Chapter 9, Mishnah 3].
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+המקבל צאן ברזל מן הנכרי (he receives a guaranteed investment from the heathen – which is secure from any loss) – that the heathen placed his cattle to him (i.e., an Israelite) for fixed compensation and to give him those monies for up to ten years, whether they (i.e., the animals) died or lost value, and those offspring that they will have until that time will be [divided] between them.
+וולדות פטורין – from being firstling. Their offspring of those sheep when they grow and bear animals for the first time will be exempt from the law of firstlings. For if he does not give money to the heathen, he will seize the animal, and if he does not find the animal, he will seize the offspring, it is found that the heathen has a connection with the offspring. Therefore, the firstborn of these offspring is exempt from the law of firstlings, for all that the heathen has a hand in/connection to its mother is exempt from the [law of] firstlings. But when the offspring of the offspring bear animals for the first time , that is the fourth [generation] of the guaranteed investment, they shall be given to the Kohen, for all that much the heathen does not have a hand in/connection to seize the offspring of the offspring.
+העמיד ולדות תחת אמותיהן ולדי ולדות פטורין ולדי ולדי ולדות חייבים – if [the Israelite] stipulated that the offspring were in place of their mothers, when he (i.e., the Israelite) made an opening for the heathen for him to have power over the offspring and stated to him: “If the animals will die, you will take the offspring that reach my portion. Now, the power of the hand of the heathen is stronger and is connected to one generation more than of the first [alone]. Therefore, the offspring of the offspring of animals is a guaranteed investment, that when the animals gave birth for the first time, they are exempt from the [law relating] to firstborn animals, since the hand of the heathen belongs to/is attached to them. The offspring of the offspring of the offspring, when they first give birth, that is the fifth [generation] of guaranteed investment, should be given to the Kohen.
+שאחריותן לנכרי -for always, everything that is found the Gentile grabs hold of. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 5
+
+רחל שילדה כמין עז – even though that both of them are species they are liable for [the law] of the firstborn, nevertheless, if it is not similar to its mother, it is exempt from [the law] of the firstborn. As is it written (Numbers 18:17): “But the firstlings of cattle, [sheep or goats may not be redeemed; they are consecrated],” until it [the cattle/ox] and its first-born is a cattle/ox.
+ואם יש בו מקצת סימנים – that it is similar to its mother, until that it is recognized in them that it is from the same species, it is liable.
+
+Mishnah 6
+
+שנאמר הזכרים לה' – [the word] "זכרים"/males – implies two.
+אי אפשר – to ascertain exactly their two heads came out as one (see Tractate Bekhorot 17a), but rather, the one came out first and we don’t know which of them it was.
+בורר לו את היפה – that in general, the better and [more] healthy one goes out at the beginning.
+משמנים ביניהם – the owners and the Kohen do not have an advantage one on the other in their division other than the [permitted] fat, for the Israelite takes the fat and the leaves the lean one to the Kohen, for he who wants to exact [compensation] from his fellow bears the burden of proof (see Tractate Bava Kamma, Chapter 3, Mishnah 11). And the Halakha is according to Rabbi Akiva (see Talmud Bekhorot 18a).
+והשני – that remains to the Israelite, it should pasture until a blemish befalls it and afterwards it may be consumed, for it is a doubtful firstling , therefore, it is not slaughtered as pure. But that which belongs to the Kohen, it is not necessary to state that certainly he does not slaughter it until there should be a blemish, but we are speaking about at this time.
+וחייב במתנות – the Israelite, when he slaughters it, he would give to the Kohen the foreleg, jaw and maw. For whichever way you turn, if it is firstling, all of it goes to the Kohen, but if it is not a firstling, he (i.e., the owner) is liable to the priestly gifts.
+ורבי יוסי פוטר – for this is as if the Kohen was worthy of it and it reached his hand but if a blemish befell it, it is given to an Israelite. And it is found that it is exempt from the priestly gifts, for since we consider it as if it came from the hand of a Kohen to an Israelite. And the Halakha is according to Rabbi Yossi.
+רבי טרפון אומר יחלוקו – for Rabbi Tarfon retracted from what he said above [in this Mishnah] that the Kohen selects for himself the better part, for he holds that while alive also we compromise with both of them (i.e., the Kohen and the Israelite) and divide the proceeds. For both of them have a part in both of them (i.e., the animals – the two males). Therefore, if one of them died, they should divide the living one.
+רבי עקיבא אומר המוציא מחבירו עליו הראיה – and the Halakha is according to Rabbi Akiva.
+זכר ונקבה אין לכהן כלום – for perhaps a female [animal] came out first and he who wants to exact [compensation] from his fellow bears the burden of proof. But here, even Rabbi Tarfon admits, that there, when he disagrees because certainly that one [animal] goes to the Kohen, therefore it strengthens one’s right to divide it equally, but here, his power is lessened for perhaps the issue of first-born status is not connected at all. But however, it should go to pasture until a blemish befalls it and afterwards, he can consume it, for it’s a doubt.
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+יוצא דפן (a fetus extracted by means of the cesarean section) – its mother was operated upon by a section and they removed the fetus through its walls.
+והבא אחריו – that which is born after it through the path of the womb.
+ירעו עד שיסתאבו – for it is doubtful to Rabbi Tarfon if the firstling of the offspring is holy even though it is not a firstling to the womb, such as a fetus extracted by means of cesarean section which is the first that is born even though it did not open up the womb. If it is a firstling to the womb, it is holy even though it is not the firstling to the offspring, as for example, that which comes after one born by means of cesarean section which is the first that opened the womb bur is not the firstling of the offspring since the one born by means of cesarian section preceded it. But from doubt, both are sent to pasture until they develop blemishes and their owners will consume them with their blemishes for perhaps, we require both [that it is the first to open the womb and the first one born] of them to be firstlings of offspring and to [the opening of] their wombs, but neither one of them is holy. But he who wants to exact [compensation] from his fellow bears the burden of proof. But for Rabbi Akiva, it is obvious to him that we require both [of these prerequisites] require, and not a single one of them is holy. And the Halakha is according to Rabbi Akiva.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+הלוקח. עז בת שנתה – [a goat] a year old that produced an offspring within its first year.
+ודאי- that offspring belongs to the Kohen, for prior to this it had not produced offspring.
+ספק - it would be sent to pasture until a blemish befalls it and the owners would consume it in its blemishes (see Tractate Bekhorot, Chapter 2, Mishnayot 6-7). But if it is a doubtful firstling donkey, he would separate a lamb and it would be his.
+טנוף (discharge from the womb indicating abortion) – bubbles/pustules of blood that the animal discharges. And they show them to a wise shepherd and recognizes them if they are because of the pregnancy that it miscarried and perhaps it discharged within the first year which is a doubtful offspring and it is exempt from the laws of firstlings, therefore, even a goat that is one year old is doubtful.
+שליא – a kind of covering over the fetus that the fetus is lying in it (i.e., placenta).
+שפיר – above from the placenta is a membrane/skin that has in it congealed blood and it is called the sac of a fetus. And my teachers/Rabbis explained, it is a piece of flesh that has on it the form of a human. But there are those who say that is called a sac of a fetus, because it is made like a tube.
+ששפעה חרדת דם (that discharged a clod of blood) – that discharged a portion of blood (see also Tractate Hullin, Chapter 4, Mishnah 7 regarding to the placenta).
+הרי זו תקבר – to inform that it was exempted from the [law of] the firstling, for a person who sees that they bury it knows that what comes after it (i.e., born afterwards) is not holy for the [law of] the firstling. And the Halakha is according to Rabbi Akiva and [according to] Rabbi Eliezer ben Yaakov.
+
+Mishnah 2
+
+אין חוששין שמא בנה של אחרת היה - that what comes (i.e., the offspring) after it is a doubtful firstling, that we would say: “this animal never gave birth, but that she loved this one, the male offspring of her neighbor,” but if because that she has milk, there is a minority of those giving milk even though they have not given birth, but certainly we don’t say, that it is her offspring and that she is exempt from the laws of firstlings (see Talmud Bekhorot 20b).
+מבכירות – female animals that did not give birth until now.
+אין חוששין שמא בנה של זו בא לו אצל זו – for we should be troubled for all of them of a doubtful firstling status, but certainly, those that are running after/clinging to those animals that have given birth for the first time were definite firstlings, but those running after/clinging to those animals that were not giving birth for the first time were definitely plain (i.e., not firstlings). And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 3
+
+עושה מקום בקופיץ - This is our reading. But in the Gemara (Talmud Bekhorot 25a), it explains that we teach לקופיץ (instead of בקופיץ )/to a hatchel, that is to say, for the need of the place of the hatchel, we remove the hair of the neck, and there isn’t here [a violation of] (Deuteronomy 15:19): “you must not…sheer your firstling sheep,” for plucking with the hand is not sheering , but with a utensil, it is definitely forbidden.
+וכן מותר לתלוש את השער- and even ab initio, to show to the Sage the place of the blemish. And the Halakha is according to Rabbi Yosi ben Meshulam.
+
+Mishnah 4
+
+עקביה בן מהללאל מתיר [Rabbi Akavya ben Mehallalel permits] the wool for the Kohen to derive benefit from it.
+וחכמים אוסרים – for if he permitted him the wool that drops off/falls out while living, he will come to wait for a firstling in order that his wool will drop off/fall out every hour, and it will come to be a snare/stumbling block that he will shear it and work on it, and those consecrated animals that are disqualified are forbidden for shearing and for work, as it is written )Deuteronomy 12:15): “[But whenever you desire,] you may slaughter and eat meat [in any of your settlements according to the blessing that the LORD your God has granted you],” you may slaughter but not shearing.
+לא בזה התיר עקביה – meaning to say, not in this [case- of the hair of a blemished firstling which fell out, and which one put in a wall niche/window, and which -firstling – one slaughtered afterwards] did [Rabbi] Akavyah [ben Mehallalel] permit and the Sages prohibited, for everyone agrees that when he slaughters it, it is permitted, slaughtering provides the benefit of the wool that is attached to it to permit it after ritual slaughtering, he also benefits from that which is plucked/detached and placed in a wall niche/window. But they did not disagree other than regarding a dead animal, for that wool that is attached to it requires burial, [Rabbi] Akavya [ben Mehallalel] permits the wool that fell out from it while it was living but the Sages prohibit it as a decree lest he will delay in order to derive benefit from the wool that falls out from it every hour, and one would come to perform acts of shearing and work. But the legal decision is even after the ritual slaughter, the wool that fell out from it while living is forbidden.
+צמר המדובלל (wool which dangles/clumps in the wool) – that was not detached entirely but is attached with the wool and it doesn’t fall.
+את שנראה עם הגיזה – when they slaughter it and shear it after the ritual slaughter, that the wool that clumps/dangles is mixed with the rest of the shearing and does not appear as separated from it, it is permitted like the rest of the shearing.
+ושאינו נראה עם הגיזה – that it went outside too much and is recognized that it is [separated] from the shearing.
+אסור – it is like it fell off/dropped completely prior to the ritual slaughter. And the anonymous teaching is according to the Rabbis who dispute that of [Rabbi] Akavya [ben Mehallalel], and the Halakha is according to them.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+עד כמה. להטפל בבכור – to be engaged with its (i.e., the firstling’s) raising prior to giving it to the Kohen.
+בדקה עד שלשים יום ובגסה עד חמשים – In the Gemara (Tractate Bekhorot 26b), we derive it, from what is written (Exodus 22:28): “You shall not put off the skimming of the first yield of your vats. You shall give Me the first-born among your sons,” and adjacent to it (Exodus 22:29), “You shall do the same with your cattle and your flocks,” and they show an incongruity/objection, “your bull” which is mentioned earlier in Scripture to “the skimming of the first yield of your vats” which is early, and “your flocks” which is later than the “the first-born among your sons” but “the skimming of the first yield of your vats” which are the first-fruits are offered at fifty days, that the grain is ripened on Passover and we don’t bring the first-fruits until Atzeret/Shavuot, as it is written (Exodus 23:16): “and the Feast of the Harvest, of the first fruits of your work, [of what you sow in the field], and just as you do for the “skimming of the first yield of your vats, which you do not bring until the end of fifty days, so you do for your bulls that you do not bring it until fifty days, and in the manner that you act regarding the first-born of your sons, as it is written concerning it (Numbers 18:16): “Take as their redemption price from the age of one month up,” similarly you should do for your flock that you should not bring it until thirty days.
+בדקה שלשה חדשים – because its care-taking (i.e., of small cattle) is more troublesome (see Talmud Bekhorot 26b and Talmud Bava Metzia 69a), for its teeth are thin and it is not able to eat grass. And if it won’t be with its mother it will die. But the Halakha is not according to Rabbi Yossi.
+לא יתנו לו – for since its care-taking is cast upon an Israelite for fifty days, and the Kohen said to him “Within this time [period], give it to me and I will pasture/tend it.” It is similar to someone who rents it that he saves him from the trouble on the condition that he (i.e., the owner) will give it to him and not to another Kohen, and this is similar to a Kohen who helps/assists in the granary/threshing floor to thresh and to winnow in order that they will give him the heave-offerings/Terumot, and it is taught [in a Baraitha] that Kohanim and Levites who assist in the granary/threshing floor, they don’t give them have-offerings and tithes. But if [the animal] had a blemish and he said to him: “Give it to me and I will consume it, for since it was pointed out to him, e was not like the Kohen who assists in the granary.
+בין תמים בין בעל מחם – whether at the time of the Temple or whether at the present time, every year it is his, he is permitted to uphold it. And a firstling with a blemish, we derive that it is given to a Kohen, and he consumes it with its blemish for since it is written (Numbers 18:18): “But their meat shall be yours,” is the plural language, whether it is pure firstling or whether it is a firstling with a blemish.
+
+Mishnah 2
+
+כל שנים עשר חדש – from when it (i.e., the firstling) was born.
+לאחר שנתו – as for example, at this time, when he needs to keep it/sustain it until a blemish befalls it.
+אינו רשאי לקיימו אלא עד שלשים יום – from the day that the blemish befalls it [consuming it thirty days later].
+
+Mishnah 3
+
+רבי יהודה מתיר – with blemishes that are in the eye, Rabbi Yehuda admits/agrees that it is prohibited, because they change after death since because of the pain of death, the eye changes and even though it appears as a permanent blemish, if it had appeared to it while living it would have appeared as a passing [blemish], and he would not permit anything other than blemishes that are on the body that do not change. But Rabbi Meir holds that we make a decree that blemishes that are on the body that do not change on account of blemishes that are in the eye that do change. And the Halakha is according to Rabbi Meir.
+
+Mishnah 4
+
+מומחה – he that received permission from the Nasi/President or from the Bet Din/Jewish court of the Land of Israel to permit firstlings. And even though that in a general way, he who studied the [Written] Torah [and the Oral Torah] and knows how to think and to compare by analogy [two laws] and to understand and form a conclusion by analogy, he one who is called a specialist/Mumheh, and when he is recognized and known and when he has acquired fame among the people of his generation, he is a specialist for the many, and he can judge as an individual, even though he did not receive permission from the Exilarch/head of the Diaspora community, [but] in regard to permission to permit firstlings, he is not called a specialist, and he is not able to permit firstlings other than after he receives permission from the Bet Din/Jewish court of those ordained in the Land of Israel, for the domain of the Exilarch does not have an effect in this.
+וישלם מביתו – and when he pays a Kohen, he gives one-fourth of its cost if it is a small animal, and half of its cost if it is a large animal. And because of this, he pays one-half [of its cost], for the money that is placed in doubt we divide it, but one can say that he loses it, for if he had not permitted this to himself, he would bring a complete expert and permit it for himself and he would consume it, but now it requires burial, and one can say, that he doesn’t lose anything, for perhaps, there wasn’t a blemish and a complete specialist would not permit himself [this], and perhaps a fixed blemish would not fall upon it ever until it dies. And the case where he doesn’t pay one-half for a small animal like that of a large animal, is because there is greater trouble to raise a small animal and he who permitted the firstling for the Kohen saved him from the great trouble to care for a small animal, for perhaps if he had shown it to another, he would not have permitted it and he would have great amount of care taking for it until a blemish would befall it, and for this reason, he would injure it that he would not have to pay other than one-quarter. But Maimonides explained this regarding another matter, and this is essential.
+מה שעשה עשוי וישלם מביתו – for the one that where there is a case of indirect damage, he is liable to pay from his house/property for the loss that he caused to his fellow, but the one that does not judge a case of indirect damage explains our Mishnah explicitly that he engaged in business by hand [directly].
+וזיכה את החייב – and the case can be found as for example, that he had a deposit with the lender and this [specialist] exempted the borrower [from paying] and he took the deposit in his from the hand of the lender and returned it to the borrower.
+וטימא את הטהור – it is found that he did business with it by hand, as for example, that he brought before him pure animals to borrow them and he said that they are ritually impure and he took one reptile and had it come in contact with them, in order that there would be no further doubt and that his words would be validated.
+וטיהר את הטמא – as for example that he took ritually pure fruit/produce and combined them with those fruit/produce that he purified, and he acted not in accordance with the law and defiled them.
+ואם היה מומחה לבית דין – that he received permission from the Bet Din.
+פטור – for he would not be able to tell him why he made this judgment for he was not expert in the laws.
+האם שלה – her womb.
+והאכילה רבי טרפון לכלבים – for they asked him about it and he said that it was “torn” (i.e., unkosher) and he fed it to the dogs.
+שלא תלד – because their cows and pigs were very prominent and they sell them for a high price , and they want that they will not give birth for another kingdom in order that they will be needed, and they cut/sever their mother and she does not die, therefore, she is not “torn”/unkosher.
+הלכך חמורך טרפון – you have lost your donkey, for you need to sell it in order to pay the cost of the cow to its owners.
+שמומחה אתה – one and another thing he said to him, one – that he error in this matter of a Mishnah, for our Mishnah in [the third chapter of Tractate Hullin] “These are the torn animals’ [Mishnah 2], you took its mother which was kosher and we hold that he errs in the matter of the Mishnah, and the former argument is to be reinstated and we judge him appropriately and he does not pay. And furthermore, alternatively, and the weighing of opinions [of opposing views] – that is, as for example, two Tannaim or two Amoraim who argue, and the Halakha is not stated either according to this Master or according to that Master and the general practice is like one of them, and he went and acted like the other one, what is done is done and he pays from his estate.
+
+Mishnah 5
+
+אין שוחטין על פיו – for perhaps because of reward he permits it.
+כאילא – the name of a Sage that lived in Yavneh, and he was a pious individual and was not suspected of this, and whether he said to them that it (i.e., the firstling) was pure or whether he said to them that it had a blemish, he would take all of his salary.
+ארבע איסרות בבהמה דקה ובגסה ששה – a large [animal] increases the trouble involved, to cast it to the ground and to turn it upside down and to check its blemishes. Therefore, its payment is greater.
+בין תמים בין בעל מום – and even though that when he tells him that it is ritually pure, he does not benefit from him at all, and he takes his salary, for if he did not take his payment/reward , they wold come to suspect him that he said that it (i.e., the animal) has a blemish, and from here, Maimonides judges on those who slaughter [animals] for the public, for it is appropriate for them either that they should not take a salary at all, or that they should take a salary on the finding of [animals] that died of themselves or were torn, like those that are found in the field, similar to those who see the blemishes in firstlings.
+
+Mishnah 6
+
+הנוטל שכר לדון דיניו בטלים – as it is written (Deuteronomy 4:5): “See, I have imparted to you laws and rules as the LORD my God has commanded me, [for you to abide by in the land that you are about to enter and occupy.],” just as I [do it] gratuitously, so you [do them] gratuitously. But among the Rabbis of Ashkenaz, I saw scandalous behavior in this matter , that an ordained Rabbi, the head of a Yeshiva, is not embarrassed to take ten gold coins in order to be [present] for half-an hour for the writing and delivery of one Get/Jewish bill of divorce, and the witnesses that affix their names on the Get [receive] two gold coins or one gold coin for each of them at the very least, and this is not a Rabbi in my eyes, but rather a thief and a violent man who attained it by force, because he knows that we don’t give a Get in his city without his permission, and he who gives the Get against his will needs to give him all that he desires. |But I am worried regarding [this] Get/Jewish bill of divorce that it is invalid, for it is taught in our Mishnah, that a person who takes a reward to judge, his judgments are invalid; to testify, his testimony is invalid.
+
+לקדש – to mix the dust of the sin-offering in fresh water in a vessel.
+אפר מקלה – the ashes of a portable stove on feet is called calcined ashes/hearth ash (i.e., a symbol of mourning, supplication), that is to say, mere ashes that have no sanctity.
+אבל אם היה – this person who sees/examines the firstlings, or this one who is a judge, or the witness, or the one sanctifies is a Kohen, and the person who goes with him pardons him in the place of defilement and defiled him from consuming his heave offering, and makes him lose out that he needs to acquire non-sacred produce and to eat, and the value of non-consecrated are more expensive than the value of the heave offering, for non-sanctified produce is appropriate for all, but heave offering is not appropriate other than for pure Kohanim.
+מאכילו – this one who brings him gives him to drink and anoints him.
+ונותן לו שכרו כפועל – if he was customarily [engaged] in heavy and difficult labor, and he earns a great deal, we estimate how much a person like this wishes to take that is less than one he would earn with heavy labor and to be engaged in this work which is easier, and such we give him,. For it is permitted fo each judge to take a salary for his idleness, for the idleness is known and recognized/familiar, and he takes from the two litigants equally, but more than this is forbidden.
+
+Mishnah 7
+
+החשוד על הבכורות – a Kohen who is suspected of placing/attaching a blemish on a firstling.
+בשר צבאים – for it (i.e., deer/gazelle meat) is red and he switches it with the meat of a calf, and sometimes, when he sells the firstling of a pure calf and he said that it is the meat of a deer/gazelle, where we aren’t troubled by a firstling.
+ולא עורות שאינן עבודים – but of tanned [hides] we buy from him, for if it is a firstling, he would not trouble himself with it, for he holds that the house of the Rabbis will hear of it and will cause him to lose [money] from it.
+לוקחים ממנו עורות של נקבה - - for they certainly will know it But the first Tanna/teacher who prohibits it, holds that perhaps that they sever its male genitals and treat it like the females, and when they asked him what is this incision in the place of the female genitals, he would state that the mice consumed it. But the Halakha is not according to Rabbi Eliezer.
+מלובן וצואי – they explained in the Gemara (Talmud Bekhorot 29b) that it states: wool that is cleansed of its dirt, that is to say, that he washes from its filthy matter . But we don’t say that if it if is a firstling, he does not lose his troubles/efforts and it doesn’t glisten for he holds that the Rabbis heard and causes him to lose from it, for since he troubles a small amount but is not exacting with it.
+אבל לוחקין ממנו טווי ובגדים – for if it is firstling, he would not go to the trouble all that much with them, for he stringent with his trouble for perhaps he will suffer loss from it.
+טווי ובגדים – he is not saying actual clothing. For now that is merely spun, they will purchase from him, but he needed woven clothing, but rather, clothing, that is linen made from wool which is not woven.
+
+Mishnah 8
+
+החשוד על השביעית – to sow or to do business with the after-growths of the seventh year.
+סרק – that is prepared with a comb, for since his trouble is little/small, he is not stringent.
+אריג – not actually woven, for now that which is spun is permitted, we require woven. For this comes within the category of spun before it. But rather, woven, that is by the eye, twisted chains that they make from flax that were never spun.
+
+Mishnah 9
+
+אפילו מים ומלח – and because of a fine [they don’t purchase water or salt from him].
+כל שיש בו זיקת תרומה – every thing that the heave offering is used for. And “all” includes the insides of fish that they combine with them olive oil that has the obligation to pay heave offering. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 10
+
+אינו חשוד על המעשרות – and they purchase from him grain in the rest of the years of the Seven Year cycle, but they don’t tithe from them as definitively [tithed] but as a doubtfully tithed. And the reason is that he who is suspected [of violating] the Sabbatical Year is not suspected on account of tithes, and one who is suspected on account of tithes is not suspected on account of the Seventh Year [produce], because there is is in each of hen material that is not part of its partner; Seventh Year produce does not have be consumed inside the walls of Jerusalem, but Second Tithe is not consumed other than within/inside the wall [of Jerusalem]. Therefore, there is a more stringent punishment regarding [Second] Tithe than from the punishment of [not consuming] the Sabbatical Year produce. For the [Second] Tithe has redemption, but since the Seventh Year [produce] is forbidden, it does not have redemption, therefore, the Seventh Year is more stringent than from the [Second] Tithe.
+החשוד על זה ועל זה – since he is suspected [of violating] a Torah prohibition all the more so, that he is suspect [of violating] on the purities, for they are from the Rabbis, that a person eats his unconsecrated produce in ritual purity.
+ויש שחשוד על הטהרות – that are of the Rabbis, but is not suspected on account of Seventh Year produce and [Second] Tithe. For one that is suspected on a Rabbinic [legislation] is not suspected [of violation] of a Torah prohibition.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כל פסולי המוקדשין (all consecrated animals that are disqualified) – Holy Things that had a blemish befall them, if we sell them at a high price, it is a benefit of discretion to Temple property. Therefore, they are sold in the bazaar/shop, that is the marketplace where they sell in the rest of the unconsecrated meat and there it is sold at a high price.
+ונשקלין בליטרא – to be sold in the manner that the butchers sell unconsecrated meat, for since they are able to sell it at a high price, they add to its worth when they redeem them from Temple property.
+חוץ מן הבכור ומן המעשר – that if they are sold at a high price their benefit is to owners. The firstling, its benefit is to the Kohen, for the meat of a firstling is consumed by everyone, but the Kohen sells it and takes its monetary worth, for the Kohen is called the owners of the firstling. But because of the benefit of the regular individual/commoner, we do not treat lightly Holy Things to treat them with the custom of unconsecrated things to sell them in a bazaar/shop, but rather in his house, and even though people will not cut the meat so much. But they are not measured with a litra but rather by estimation, and if he loses [a bit], it does not matter.
+ושוקלין מנה כנגד מנה – that if he has a piece of unconsecrated meat that is weighted in the litra, he can weigh the meat of a firstling against it. But tithes we don’t weigh a Maneh against a Maneh, for at it appears as if he sells it, and the tithe of cattle it is prohibited to sell it at all because it is not written regarding it (see Numbers 18:17): “[But the firstlings of cattle, sheep, or goats] may not be redeemed,” in the manner that it is written regarding a firstling but rather (Leviticus 27:33): “[If he does make substitution for it, then it and its substitute shall both be holy:] it cannot be redeemed/לא יגאל,” and we taught in Sifrei [B’midbar] that regarding a firstling where it states “it cannot be ransomed,” tithes, where it states concerning it, “it shall not be redeemed”, is no sold, neither living nor slaughtered, and not pure and not with a blemish.
+
+Mishnah 2
+
+לא ימנה ישראל עם הכהן – to eat with him in an association from the meat of a firstling with a blemish, for they not numbered regarding the firstling other than in an association that is entirely Kohanim [alone], as it is written (Numbers 18:18): “But their meat shall be yours: it shall be yours like the breast of elevation offering and like the right thigh,” for just as the breast and the thigh are for the Kohanim [only], and not for the Israelite, even the firstling, whether pure or with a blemish, are for the Kohanim [only] and not for the Israelite.
+ובית הלל מתירין ואפילו נכרי – as it is written (Deuteronomy 12:15): “[The impure and the pure alike may partake of it,] as of the gazelle and the deer,” just as the gazelle and the deer, even a heathen [may partake of it], even to the firstling also. And Scripture [teaches] as it is written (Numbers 18:18): “But their meat shall be yours:…like the breast of elevation offering and like the right thigh,” and it is speaking specifically about the pure firstling.
+שאחזו דם – a sick [animal] who is danger from excess blood [letting].
+אין מקיזין לו דם – and even in a place where he does not make in it a blemish. For since a person is pressed (see Tractate Pesahim 11a) when his money is at stake, if you permitted him in a place where he does not make a blemish, he would come to make it in a place where one makes in it a blemish.
+ובלבד שלא יעשה בו מום – that he will not tear apart the top of his ear or the top of its lips in the place where it is not able to return and be healed, the Rabbis hold all the more so that if you did not permit him in a place where there is no blemish, he will come to make it even in a place where it has a blemish.
+לא ישחוט עליו – for since and he placed in it [a blemish] until another blemish befalls it.
+יקיז – [he should draw blood] even in the place where he makes a blemish in it, even he needs to let blood from the same limb and not leave it until it dies. But even though he made a blemish with his hands, he should slaughter it. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 3
+
+הצורם (he who makes a slit) – he mutilates/disqualifies. And we are speaking of a Kohen, who slits the ear of the firstling in order that it will be unconsecrated in his hand.
+הרי זה לא ישחט עולמית – and even if another blemish befell it, because of a fine, because he transgressed and placed a blemish on Holy Things. For a person who places a blemish on Holy Things is flogged forty times (i.e., minus one), and even if he made a blemish upon a blemish. As it is written (Leviticus 22:21): “there must be no defect in it,” it reads, “will not be in it,” that he will not place in it a defect. For it could have been written, “a defect,” but it is written, "כל מום"/”there must be no defect,” to include even a defect that he did not place upon it.
+כשיולד לו מום אחר ישחט עליו – and even on the same defect itself. If it person who placed the defect on it died, his son slaughters it after him on that defect, but the Rabbis fined him (i.e., the original person who placed he defect on the animal) but the Rabbis did not fine his son. And such is the Halakha.
+ושערו מדולדל – that it was never sheared.
+קסדור (quaestor) – appointed by the king.
+מה טיבו של זה- that he left it to be wounded/damaged so much.
+פגיון – a knife that has two mouths is called a dagger.
+והתירוהו – even though that the heathen intended to place upon it a blemish. Since that it was without the knowledge of an Israelite/Jew that he did it, he didn’t intend to do something beneficial to a Jew.
+ראה שהתירוהו והלך וצרם באזני בכורות אחרים – in order to do something beneficial to a Jew, it was done as if the Jew had said to him that he should do it and it is prohibited.
+היו תינוקות משחקות – and it is necessary to inform us about a heathen quaestor and young children. For if it had taught [only] the quaestor, I might think that it was a heathen that was permitted for one cannot make a decree for perhaps he comes to hand it over to you and to learn how to make a blemish in Holy Things, for we do not care that it is the habit of heathens for it is their custom in forbidden thigs, but a minor, if he permitted him, he would come to hand it over to you, I would say no. But if we taught only regarding young children, I would think that it was a young child that the Rabbis permitted, for one that is appropriate would not come to state also that an adult who cast upon it a blemish would be permitted, for a minor and an adult are not confused/interchangeable, but an adult heathen who comes to switch with an adult Israelite, I would say no. Both are necessary.
+כל שהוא לדעתו אסור – to include an indirect effect. As for example, that he would cause the animal to walk in a place where there is iron in order that it would trip upon it and a blemish would befall it.
+ושלא לדעתו מותר – to include that if the Israelite/Jew was making a statement incidentally (i.e., in ignorance of its legal bearing), and states in the presence of the heathen that this firstling if a blemish befell it, that is that we consume it. And the heathen heard and placed upon it a blemish, it is permitted.
+
+Mishnah 4
+
+היה בכור רודפו כו' הרי זה ישחט עליו – but the law only applies when he kicked it (i.e., the animal) at the time that of the chase [by the animal of the person], but not when it was not at the time of the chase.
+הראויין לבוא בידי אדם – that one can say that a person make them (i.e., the blemishes) in it (i.e., the animal), such blinding its eye, cutting off his hand, or slitting its ear.
+רועים ישראל נאמנים – a Jew who is shepherd of the cattle belonging to a Kohen is believed to state o the blemishes that befell the Kohen’s cattle that they happened on its own, and the Kohen, its owner can consume it with its blemish. But we do not suspect him that perhaps through a person this blemish came intentionally and that this shepherd is lying and he comes to permit it in order that his master the Kohen will slaughter it and feed him from it, for an Israelite/Jew is permitted to eat from the firstling with a blemish when the Kohen gives him [food] from it, for in this we do not suspect him, for a small amount of quaffing like this, we do not suspect that the shepherd would lie and transgress the sin in order for this small quaffing alone (see Talmud Bekhorot 35a – that they are so dependent upon their employers for their bread and butter).
+רועים כהנים – shepherds who are Kohanim, are not believed when they shepherd the cattle of Israelites/Jews. For this Kohen is suspected that he himself placed a blemish in it, that this shepherd would say, My master did not leave it to me and I will give it to an other Kohen. And the same law applies that the Kohen shepherd is not believed to testify on a firstling of another Kohen, for we are suspicious of doing good to each other, for he held that I will testify for him now and he will do do me a favor when an Israelite gives me a pure firstling, and I will place a blemish in it and this Kohen will testify on my behalf that the blemish befell it on its own.
+רבן גמליאל אומר נאמן הוא על של חבירו ואינו נאמן של עצמו – Rabban Shimon ben Gamaliel disagrees with the first Tanna/teacher, for he holds that the Kohanim were not suspected other than on the firstling itself for was already given to him by an Israelite, but on that of his fried, whether, his Master/teacher or another, they were not suspected concerning them.
+רבי מאיר אומר כל החשוד בדבר לא דנו ולא מעידו – and there is a [difference] between the first Tanna/teacher and Rabbi Meir, for according to Rabbi Meir, a firstling belonging to a Kohen that blemish befell it, two from the marketplace have to testify upon it, but one witness, even one who is not a Kohen, does not help. But according to the first Tanna/teacher, especially a Kohen is not believed to testify on the firstling of a Kohen, for we are concerned for doing good to one another, but one who is not a Kohen, even one who testifies is believed to permit it. But Rabban Shimon ben Gamaliel states that even the children and the members of the household of a Kohen are believed, for specifically, only on what is his he is not believed. And his wife is also not believed because she is like is body. And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 5
+
+הראיתי בכור זה – to a Sage. And he said to me that this is a permanent blemish and he slaughters it, as long as he has witnesses that he [himself] did not make the blemish. For the Kohanim are suspected of placing a blemish in a firstling in order to sell it or to consume it as unconsecrated meat, but they are not suspected of consuming pure Holy Things outside [of the Temple courtyard] or to state about a temporary blemish that it is permanent. And a Kohen who is a specialist/expert is believed to adjudicate about the blemish of a firstling that it is permanent and/or to permit it. And similarly, a Kohen is believed to state that an Israelite/Jew gave me this firstling with a blemish and he is supposed to reveal if the Israelite/Jew gave it to him with a blemish or not, and it is a matter of business to reveal that people are not lying.
+הכל נאמנים על מומי המעשר – Kohanim are obligated to separate the tithe for cattle like an Israelite/Jew. And everyone is believed to stated regarding a blemish that was made on the cattle that was tithed that it was not intentional, and even its owners. For since that if he needs to, he would place of blemish in his entire flock prior to to tithing, and it would be found that the tithe has a blemish.
+שנסמית עינו שנקטעה ידו – that is a prominent blemish.
+בני הכנסת – that is to say, that they are not Sages. And these words [apply] when there is no individual specialist/expert, but in a place where there is an individual expert/specialist, it is not slaughtered other than by the word of the expert, and even with a prominent blemish. This is similar to the renunciation of vows that in a place where there is an individual expert/specialist, three commoners [on a Jewish court] do not help.
+אפילו היו שם עשרים ושלשה – even if there was a Sanhedrin in the place, if there isn’t one individual that received permission to permit the blemishes of a firstling, it is not slaughtered by their word, even with a prominent blemish, until there will be a specialist/expert there. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 6
+
+השוחט את הבכור – and sold from its flesh and it became known to us that he had not shown it to a Sage.
+מה שאכלו – those who purchase its food.
+ויחזיר להם את הדמים – because of a fine. That he fed them forbidden flesh/meat.
+מכרוהו – those who purchase it for a heathen, since he did not cause them the prohibition, they will pay him the cost of the torn animal, like it is sold cheaply, and he will return to them the remainder. But regarding a firstling, it is not taught, “they sold it to heathens,” for from a pure firstling is prohibited to derive benefit.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+על אלו מומין. נפגמה – there is no notch without loss, but a slit [in the ear] implies also without loss, and the measurement of a notch is when one makes a notch deep a=enough for the nail to halt on passing over the edge (see Talmud Bekhorot 37b).
+חסחוס (if the ear is split from the cartilage inwards) – the lobe of the ear which is called TANRUS in the foreign language.
+אבל לא מן העור- for the distinguished skin is healthy and it is not a blemish and this skin is the soft ear-lap.
+נקיבה מלא כרשינה – that there is in the cavity of the incision a measurement of the berry of vetch, whether the incision is long or whether it is round, if there is in all of them to combine in its cavity like the measurement of a berry of a vetch, this is a blemish.
+שתהא נפרכת – it becomes crumbles and broken pieces when they handle it. But the Halakha is not according to Rabbi Yossi. But these blemishes that are considered in our Mishnah, when they slaughter upon them the firstling, we derive from Biblical verses, as it is written (Deuteronomy 15:21): “But if it has a defect,” is a generalization, “lameness or blindness” is a detail, “any serious defect” – it returned to provide a generalization, you do not judge other than what is similar to the detail. Just as the detail explains open blemishes that do not return [to their healthy state], so also, all open blemishes and they don’t return [to their healthy state] (and the Halakha is according to the first Tanna/teacher).
+
+Mishnah 2
+
+ריס של עין- the eyelid of the eye.
+הרי בעיניו – that is to say, behold that there is in his eyes.
+דק (cataract; veiled or withered spot in the eye) – TILA in the foreign language.
+חלזון, נחש – that is an eye-disease, also called נחש (see Talmud Bekhorot 38b), and we call it NAHASH for it is made striped like a snake. And it is additional flesh that is stretched and covers part of the black that is I the eye, and we call it TIFRA in Arabic, like we call the fingernail TIFRA, because it covers the eye in the manner that the fingernail covers the flesh of the finger.
+עינב (growth on the eye) – that there is in his eye like the berry/grain of a growth.
+לבן הפוסק בסירא – SIRA/thorn that is a line that is in the eye around the black that from which the vision of the eye comes. But if a white thread comes out from the white that is in the eye and breaks through a line and enters into the black, this is a blemish.
+שחור ונכנס בלבן – if one black thread comes out from the black that is in the eye and breaks through the thorn, and enters into the white [of the eye].
+אינו מום שאין מומין בלבן – for it is not the eye, but rather the fat of the eye.
+
+Mishnah 3
+
+חורוד (white spots on the cornea/cataract) – like white drops on the eye. The Aramaic translation of white is חיור/white.
+והמים (rheum)– that descends into the eye and prevents the seeing.
+הקבועים – it refers to both, to the white spots on the cornea and the water/rheum.
+בודקין אותו שלשה פעמים בתוך שמונים יום – on every twenty-seven days which is one-third of the time of eighty days, approximately, we examine it if the cataract/white spots on the cornea went away. And if it it went away, even though it returned, we count eighty days from the day that it returned, for it isn’t lasting white spots on the cornea/cataracts until it stands for eight days. But if he did not examine it within the eighty [days], even though the cataracts/white spots on the cornea are found there on the eightieth day, it is not a blemish, lest in the meanwhile, it went away and then returned. And the Halakha is according to Rabbi Hanina ben Antigonus.
+אלו הן מהם הקבועים – meaning to say, how do we know if it lasting or transitory?
+אכל לח ויבש של גשמים – if they fed it straw and leeks for medicinal purposes that we call FINEO in the foreign language.
+לח – that grows in Adar and half of Nisan.
+ויבש- that grows in Elul and half of Tishrei.
+של גשמים – that is that grew in a field sufficiently watered by rain and requiring no artificial irrigation. But our Mishnah is deficient and should be read as follows (see Talmud Bekhorot 38b): If it ate moist (i.e., that grew during Adar and half of Nisan) and dry (i.e., that grew during Elul and half of Tishrei) of a field regarding a field naturally watered by rain, it is a blemish; if it was a field requiring irrigation, it is not a blemish. But if it is a field naturally water by rain, [if] it ate dry (i.e., that grew during Elul and half of Tishrei) and afterwards, it ate moist (i.e., that which grew during Adar and half of Nisan) it is not a blemish until it would eat dry (i.e., that which grew during Elul and half of Tishrei) after that which is moist (i.e., that which grew during Adar and half of Nisan).
+של בית השלחין - land that requires watering it is not for medicinal purposes, and we don’t examine it.
+אכל יבש ואחר כך לח- for medicinal purposes, this is not its cure, and even though he was not cured through it, it is not a blemish.
+עד שיאכל יבש אחר הלח – this is the manner of his cure, straw and leeks that grow in Adar and half of Nisan, we feed it during Adar and half of Nisan, but straw and leeks that grew in Elul and half of Tishrei, we feed it in Elul and half of Tishrei. For we don’t slaughter it until all the days of the summer have passed and we examine it at both times, and if it was not cured, it is a blemish, and it (i.e., the animal) needs to eat from them no less than a dried fig during each and every meal all three months at the beginning of the meal and after it drank, and it would not be tied at the time that it eats these grasses for medicinal purposes, and there wouldn’t be an individual [animal] but with its fellows, in the field and not within the city. And if it fulfilled all of these conditions and was not cured, it is a blemish and we slaughter it.
+
+Mishnah 4
+
+חוטמו שניקב וכו' – and this is where the outer partitions/walls of the nose were perforated, that the perforation is seen from the outside. But [if] it is not seen other than from inside, as for example, when the partition that divides the nose was perforated, it is not a blemish, for it is secret, and we derive from [the principle] of a generalization and a specification, that we require blemishes that are revealed [in the open].
+שנפגם – and it has something missing/lacking.
+שנסדק – but there is nothing lacking/missing. And the measurement of the notch/incision, in order that the fingernail can encircle it.
+שפתו – the outer row/line of the lip [of the firstling], meaning to say, the outer point/thin part.
+חיטיו החיצונות – the teeth that are in the middle of the mouth.
+שנפגמו – that are missing.
+נגממו (incisors are broken off/levelled with the gums) – squashed beyond recognition -, and there doesn’t remain from them other than a small mark/trace, and they don’t protrude like they are accustomed to be.
+הפנימיות – the large teeth that we call MASHILASH, that were completely uprooted. But if they were damaged or worn down/levelled, it is not a blemish.
+אין בודקין את המתאימות ולפנים – the large teeth that one appears like two [teeth] and are made like twins. From there and inward it is not considered a blemish because it is in secret. But they themselves, when they were uprooted, are not a blemish. But the Halakha is not according to Rabbi Hananiah (Hanina in the Mishnah) ben Antigonus.
+
+Mishnah 5
+
+זובן (bag which contains a male animal’s membrum) – the case/casket that the sinew of the cattle is hidden/covered in). When it is damaged/mutilated, it is a blemish because it does not return healthy, but if it was removed it is not a blemish, for it returns to its normal condition.
+עריה של נקבה (genitals of a female animal) – pudenda that protrudes outward and appears on the rest of the area of the body.
+במוקדשים – in the rest of Holy Things that have in them female [animals] as for example, peace offerings, for whereas regarding the firstling, there isn’t a female.
+אבל לא מן הפרק (but not at the joint) – that is damaged between the joints a long ascent, when all of the tail has not been severed.
+או שהיה ראש הזנב מפציל את עצם – the head of the tail is suspended below, the flesh and skin is peeled and the boney remains uncovered, it still is not a long ascent, since it is the head of the vone.
+מפציל – that it was peeled/split off. Another explanation- that the tail was divided at its end to two tails and there is a bone in each of them.
+ובין חוליא לחוליא מלוא אצבע – that the vertebrae/links of the tail are far from each other, the distance of a finger’s breadth, which is the width of a thumb.
+
+Mishnah 6
+
+אין לו ביצים או אין לו אלא ביצה אחת – Our Mishnah is deficient and this is how it should be read (see Talmud Bekhorot 40a): It (i.e., the animal) doesn’t have two testicles in two sacks, but rather [only] in one sack; alternatively, two sacks and one testicle, behold this is a blemish.
+ר' ישמעאל אומר אם יש לו שני כיסים – He is disputing the concluding clause, for the first Tanna/teacher states if it doesn’t have anything other than one testicle and two sacks, it is a blemish, but this is not the case, for whenever it has two sacks, it is certain that it has two testicles. But on the first clause, he admits/agrees that where it doesn’t have other than one sack, it is like someone that doesn’t have anything other than one testicle.
+רבי עקיבא אומר- we certainly don’t say this, but rather, we have the reading, “he sets it on its buttocks and squeezes [its testicles]. And its example is found in the chapter [five of Tractate Eruvin 53b]: “How did they augment towns?” – is it (“sets it on its buttocks”) taught עכוזו (with an AYIN) or is it taught אכוזו (with an ALEPH)? [It is taught] עכוזו (i.e., with an AYIN) – they set the firstling on one rump/buttocks (though it could mean the genitals), for he has only one genital in two sacks.
+וממעך (dissolve by rubbing/crushing) – and feels the sack and the groin.
+אם יש שם ביצה אחת סופה לצאת - but if it does not come out, it is a blemish.
+והתיר רבי עקיבא – that it is a blemish, for he did not find it (i.e., the genital in its place when he crushed it/rubbed it and felt it and. And such is the Halakha.
+
+Mishnah 7
+
+בעל חמש רגלים או שלש – but that we calculate it as a blemish and not as “torn,” these words [apply] when it has more or less in its hands, that is, those of the side of the head, but missing a foot or having an additional foot from its back feet , it is a “torn” animal, and it is prohibited to be consumed.
+קלוט (an animal with un-cloven hooves – a sign of uncleanness – born of a clean animal, a monster or a hybrid) – round, and even if they are slit/cloven – it is a blemish, for the split hooves of an pure animal are not round.
+שחול (an animal with a dislocated hip) – that its thigh/haunch is detached. The Aramaic of “I drew him [Moses] out [of the water]” (see Exodus 2:10) is שחלתיה /”I drew him out.”
+כסול (an animal with a deformed hip) – it is the manner of an animal that the thigh/haunch is attached to the fat-tail near the groin, but not above from the grown, and in this one, the thigh/haunch is upon the groin.
+
+Mishnah 8
+
+אף על פי שאינו ניכר – when it (i.e., the animal) stands, the break is not seen, but it is recognized when it walks that it limps, for it is not recognized at all, it is not a blemish.
+מומין אלו – bone of the foreleg or the bone of the hindleg that were mentioned above.
+אילא – the name of a Sage.
+עגול כשל אדם – that it is not the manner that the roundness of the eye of an animal is like that of a human.
+רוב המדבר – that is that part of the tongue that is not attached to its jaws.
+ובית דין של אחריהן אמרו הרי אלו מומין – and such is the Halakha.
+
+Mishnah 9
+
+מעשה שהלחי התחתון – because it is taught above (see Tractate Bekhorot, Chapter 6, Mishnah 8) that its mouth (i.e., of a firstling animal) is similar to that of a pig, the Rabbis argue with [the opinion] of Illa, it comes to tell us that now the Rabbis do not dispute it other than regarding its upper lip which is stretched over its lower [lip], but [if] its lower lip is stretched over the upper[lip], the Rabbis admit/agree that it is a blemish. And also the story regarding the lower jaw that stretches over the upper [jaw], and the Sages stated that this is a blemish. These words [apply] when the bone of the lower jaw stretches over the [bone of] the upper [jaw], then it is a blemish even in an animal. But if it lacks a bone but rather that its lower lip is longer and receives the upper lip, it is blemish in a human but not in an animal.
+אזן הגדי שהיתה כפולה – that it has two ears from one side, an ear within an ear.
+בזמן שהיא עצם אחד – and it has only one earlobe, in which the upper earlobe is doubled inside it and combined below, it is a blemish.
+ואם אינה עצם אחד – the earlobes are differentiated/separated above.
+אינו מום – but the reason is not explained. But nevertheless, it is not similar to an animal (i.e., a firstling) with five feet, for an ear within an ear is not seen all that often.
+שהיא דומה לשל חזיר – round like the tail of a pig, and even though it is not thin like it.
+שלש חוליות – it is specifically in the tail of a lamb that we require three vertebrae [of the spinal column], but the tail of a kid, one vertebrae alone is a blemish, two are not a blemish. And such is the Halakha.
+
+Mishnah 10
+
+יבלת (wart) – POROSH in the foreign language. And even if its is the white of he eye, and it has hair, it is a blemish.
+ושנפגם עצם ידו- that the blemish is known. And above, we are speaking about when it is broken.
+ושנפסק עצמו שבפיו – that the teeth are set in it. It (i.e., the Mishnah) is speaking of above the sinews. For if it is the sinews themselves, which are the teeth themselves that are in the middle of the mouth, but it is taught above (see Tractate Bekhorot, Chapter 7, Mishnah 4): “if the incisors are damaged or worn down, it is a blemish.”
+עינו אחת גדולה – like that of a calf.
+ואחת קטנה – like that of a goose.
+במראה – that it appears to all that this one is larger than the other one.
+אבל לא במדה – that it is not recognized other than by measurement, it is not a blemish.
+ולא הודו לא חכמים – with Rabbi Yehuda. And the Halakha is according to the Sages.
+
+Mishnah 11
+
+ערקוב (the inner part of the knee/inner angle of the joint which unites the thigh and the leg of the animal) – to the upper tie which is the place of the connection of the thigh with the foreleg. But corresponding to it in a camel it is recognized that it has corresponding to this upper leg from under the hip-bone to the ankle (i.e., the knee and the surrounding parts), this bone protrudes outward.
+כל מרבית העגלים כן (through the whole period of growth of calves it is so) – all of the growth of calves and their custom – is that their tails reach the inner part of the knee [therefore, less than this it is a blemish], and when they are grown up, they (i.e., the tails) extend/stretch below.
+שבאמצע הירך – this is the upper joints/hams of the knee that I explained which correspond to that of a known camel.
+על אלו מומין שוחטין את הבכור – even though it is taught in the beginning of our chapter (see Mishnah 1 of this chapter), “on account of these blemishes they slaughter the firstling,” it returns and teaches it again here, because it is taught three, it adds, etc. and they said to him: we did not hear of these” (see Mishnah 8 of this chapter), he reviewed them and generalized them to state that even on these blemishes, they slaughter [the firstling].
+
+Mishnah 12
+
+לא במקדש – because they are not appropriate, for one does not offer up in the Sanctuary any other than the most choice.
+ולא במדינה – that they are not lasting/permanent to release them from their sanctity, but rather we set them aside until another lasting blemish befalls them and they are slaughtered for it.
+גרב (itch) – a kind of moist boil from without and from within. And the boil mentioned in the Torah is a blemish, for it is a dry boil.
+יבלת (wart) - on the white of the eye and it has no hair in it. But above (see Mishnah 10 in our chapter) when we considered blemishes that we slaughter [the firstling] we were speaking about when it has hair.
+ובעל חזזית – there are two varieties of lichen. The Egyptian lichen is the lichen written of in the Torah which is moist from the outside and dry from the inside, and it is a blemish that does not return to health, and the Master stated (see Talmud Bekhorot 41a) – Why is it called lichen? Because it continues to cling [to the body] until the day of death, but the lichen that is taught here is a kind of boil that has a cure.
+ומזוהם – that a bad smells goes out from it.
+ושנעבד בו עבירה - (see Tractate Zevakhim, Chapter 8, Mishnah 1) that it (the firstling) had sexual relations with a woman or that it put a man to death with the testimony of one witness, for there is only witness - neither with carnal connection with beasts nor with goring.
+או על פי עצמו – that there is no witness there at all, but the owners stated that we saw it (i.e., the firstling) that it had copulated in an unnatural way or that it put someone to death, it (i.e., the animal) is not stoned by their word. For if there were two kosher witnesses testifying in the matter, the bull would be stoned, and it is prohibited to derive benefit from it.
+וטומטום ואנדרוגינוס – that they are doubtfully male and are Holy, doubtfully female and not holy.
+אין לך מום גדול מזה – it is referring to the beast of double sex, that in the place of females, it is like a blemish, for it is like firstling with a blemish, and it is slaughtered in the provinces, and it is prohibited to use its shearing and its labor.
+וחכמים אומרים אינו בכור – it is a creature of its own kind. And it may be sheared and worked. And the Halakha is according to the Sages.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+מומין אלו – that invalidate the firstling, invalidate the Kohen in his Divine service, whether they are permanent or transient all the while that they are upon him.
+הכילון (one whose head has the shape of a basket/wedge shaped – see Talmud Bekhorot 43b) – that his head is pointed from above and wide below. And it is similar to the covering of a wine jug which is called an אכלה (or אוכלא/basket or אובלא/perforated trough – vessel made of willow trigs) – therefore it is called a כילון.
+והלפתן (turnip-shaped) – that his head is similar to a turnip, that it is wide from above and becomes narrower from below.
+מקבן (one whose head is mallet-shaped – see Tractate Bekhorot 43b) – that his head is similar to a mallet, in that the forehead protrudes outward and similarly, his neck from behind him, but his temples are even with his head, and he is similar to a hammer – that is a mallet that goes forth from before him and from behind him.
+ושראשו שקוט (whose head is abruptly bent, angular; forehead receding abruptly – see Talmud Bekhorot 43b) – This is our reading. There are those who explain that his head protrudes greatly, and extends outward towards his face. But there are those who explain that it does not protrude at all in front of him, like the matter that it leaps from behind him, that his head does not protrude from behind him at all, and that he is lacking, that it is similar to one that a piece of him is severed from behind him. But the language of שקיפס, is that of a lump of brittle stone that was thrown at it (an idolatrous statue) [see Sanhedrin 64a), that a piece from him was taken. And in the Tosefta it counts also a sunken neck/צואר שקוע, that his head is placed between his shoulders and it is similar to one who has no neck.
+ובעלי החטוטרת ר' יהודה מכשיר – that when he has a bone in the hump/hunch, everyone does not dispute that it is a blemish. But they dispute, when it doesn’t have a bone. Rabbi Yehuda holds that it is a mere piece of flesh, but the Rabbis hold, as Scripture States (Leviticus 21:21): “No man among the offspring of Aaron the priest who has a defect [shall be qualified to offer the LORD’s gift],” those who are fit within the seed of Aaron shall serve, but he who is not fit among the seed of Aaron shall not serve. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+ואם יש לו הרי זה כשר – and he that should have a row of hair that surrounds from ear to ear from behind him, but not from in front of him. For it is of greater beauty when he has it from behind him but not in front of him more than when he has it (i.e., hair) around all of the head and in the middle it is bald. And all the more so, when he has it (i.e., hair) in front of him, but not behind him, that he is disqualified.
+גבינים – eye-brows.
+שגביניו שוכבים – that the hair of his eye-brows is long and hanging down over his eyes.
+מי שיש לו שני גבים ושתי שדראות – not that he actually has two backs, for that [person] does not exist. But, as for example, that his backbone is curved and appears like many backs and backbones. And everyone admits that these blemishes that are considered by these Tannaim/teachers are blemishes, and only the implication of their expounding is what is differs between each of them, for each one holds that the blemish that he counts is the גבן /hump-backed (or one having defective eye brows) that is the "גבן" of the Torah (i.e., Leviticus 21:20: “or one who is a hunchback, [or a dwarf, or has a growth in his eye, or who has a boil-scar, or scurvy , or crushed testes].”
+
+Mishnah 3
+
+כוחל שתי עיניו כאחת (he who paints his two eyes in one movement) – that his nose that is between his eyes is sunk and it does not protrude at all, until when he comes to remove the staff used for painting the eye, he is able to stretch the staff used for painting the eye between each eye, but the nose does not prevent it.
+שתי עיניו למעלה – at the height of the forehead which is not like the rest of people.
+ושתי עיניו למטה – from the place where they are accustomed to be.
+עינו אחת למעלה – from the customary place.
+ואינו אחת למטה – from the customary place.
+רואה את החדר ואת העליה כאחת – that his eyes stand in their appropriate place, but one of his eyes sees above and his other eye sees below, the room below and the attic above, and anyone who sees crooked that he is speaking with his fellow and it appears as if he is looking into the face of another person.
+סכי שמש (squinting, cross-eyed) – that when he wants to look into the sun, he closes his eyes and closes his eyelids (see also Talmud Bekhorot 44a, where Rabbi Yose changes it to read – סני שמש/who hates the sun, blinkard).
+זגדוס (unmatched; one with an unequal pair of eyes or eye-brows) – a זוג /pair is two; דוס in the Roman language is two. Meaning to say, the pair of eyes or the eyelids of the eyes which are customarily equivalent are divided into two matters. As for example, his one eye is black and the other is a kind of tekelet/blue-green. In one of his eye brows there is a lot of hair and in the other, a little. And similarly, in all of the other pairs of limbs, each pair is not similar to each other. He is called a זגדוס.
+צירן (one whose eyes discharge a briny liquid, bleary-eyed) – whose eyes flow with tears, dripping or always running (see Talmud Bekhorot 44a).
+שנשרו ריסי עיניו – that the hair fell from his eye-lashes.
+מפני מראית העין – but it is not a complete blemish. And these words [apply] when there remains in his eyelashes a trace of hair, but if there doesn’t remain even the slightest trace of hair, behold it is a complete blemish. And similarly, if there is a lot of hair in the eye-lid with eye-lashes it is a complete blemish. But there are three laws allotted in the blemishes of a human being. There are equivalent blemishes in man and beasts, a Kohen who transgressed and served with them is flogged and his Divine service is profaned. But the additional blemishes in a person that are not found in animals, a he is flogged but if he served, his Divine service is not profaned. But the blemishes which are on account of being repulsive to look at (i.e, appearance’s sake) if he transgressed and served [in the Temple], he is not flogged, and there is no need to state that his Divine service is profaned.
+
+Mishnah 4
+
+גופו גדול מיבריו – the measurement of his body is larger than appropriate according to the measurement of the remainder of his limbs, as for example, his hands, and his feet and his legs.
+חוטמו גדול – the measurement of his nose is like the measurement of a small finger of his hand. But if it was long than this or shorter than this, it is a blemish.
+דומות לספוג – shrunk and closed up.
+
+Mishnah 5
+
+דדיו שוכבים – large [breasts] until they appear as if they lie like the breasts of a woman.
+נכפה – it falls on account of illness (i.e., epilepsy).
+אפילו אחת לימים – that it doesn’t regularly fall, but rather one time in a long while.
+רוח קצרית (a person subjected to asthmatic spells) – that his breath is short on account of black [gall/bile] that overcomes him periodically, and he remains without any sensation.
+המאושכן (one having large testicles – see Talmud Bekhorot 44b) – that the sack of his testicles is long until it reaches the leg from under the hip-bone to the ankle, whether it is swollen on account of wind or on account of moisture.
+ובעל גבר – membrum genitale (i.e., the penis). That his membrum virile became long and became large until it reached the leg from under the hip-bone to the ankle.
+שנמרחו אשכיו- that his testicles became crushed.
+שרוח באשכיו – and through this, his testicles are swollen/blown up.
+שמראיו חשוכין – that it is dark. And even though it is not black like a Cushite. And the language [of the words] "מרוח אשך"/crushed testes (see Leviticus 21:20), its complexion is dark. But Scripture is not referring to the testicles. But in the essence of the law, there is no dispute, for each one of them (i.e., Rabbi Yismael, Rabbi Akiba and Rabbi Hanina ben Antignos) agree that a blemish that his fellow counts is a blemish. But they did not disagree other than in the explanation of Scripture, and the homiletical implications divide them.
+
+Mishnah 6
+
+המקיש בקרסוליו – that his knees are curved outwardly and his ankles inwardly and they strike against each other when he walks. Or he strikes with his knees -this is the opposite, that his legs are curved towards the outside and they are distanced from each other until that his [curved] knees are above towards the inside, striking each other.
+בעל הפיקין והעיקל (swellings and bandy-legged) – and he explains עיקל/bandy-legged in the first clause [of the Mishnah].
+כל שהוא מקיף פרסותיו – when he sits and brings close the soles of his feet one to the other.
+ואין ארכובותיו נוגעות זו לזו – that they are curved towards the outside. And someone who has swelling/a lump that the swelling goes out from his great toe, a piece of flesh is round like a swelling/lump goes out from the thumb of his hand or from the great toe of his foot.
+עקבו יוצא מאחוריו (his heel juts outward) – as for example, that his foreleg stands in the middle of his foot, that half of his foot is towards the inside and half of his foot is towards the outside/back.
+רחבות בשל אווז – they are weekend like that of a goose and their length is not not greater than their width.
+קלוטות – attached to each other (i.e., webbed)
+עד הפרק – the middle [joint] of the toes.
+למטה מן הפרק – that is to say, to the side of the nail that is entirely attached.
+וחתכן- that they will be separated/divided, it is kosher/appropriate.
+היתה בו יתירה – an extra toe.
+אם יש בה עצם פסול – for since he severed it, it is lacing a limb that is found in it.
+שש ושש עשרים וארבע – meaning to say, even if the fingers of his hand and the toes of his foot were equivalent, that on each hand and foot there are six [digits] apiece, even so, the Sages disqualify it. And all the more so if there were on one of its hands five [digits] and in the other hand six [digits], that is an even greater blemish. And the Halakha is according to the Sages.
+השולט בשתי ידיו רבי פוסל – for he holds the weakness that he was born with was in his right hand.
+וחכמים מכשירין – they hold that he has (unusual) strength which happened to rest in the left hand (see Talmud Bekhorot 45b). And the Halakha is according to the Sages.
+הכושי – the black [person].
+הגיחור (red-spotted in the face) – red like a purple garment.
+הלבקן – extremely white (i.e., albino)
+והקפה – long and thin, that is not thick according to its length, and he is ugly and reprehensible.
+והשכור – but not from wine, it is considered like a blemish from the greatest blemishes in a person, for if he performed Divine Service, he is flogged, and his Divine Service is not desecrated. But the drunkard from wine and alcohol, if he served, he has profaned/caused the loss of priestly status. For in the portion of those who drink wine it is written (Leviticus 10:10): “for you must distinguish between the sacred and the profane,” and someone who is drunk of our Mishnah is not one other than having drunk a great deal of wine or much honey, or that ate cakes of twisted pressed figs, and his mind became confused. These are considered like having blemishes and they do not profane the Divine Service.
+ובעלי נגעים טהורים – as for example (Leviticus 13:39): “it is a tetter broken out on the skin” or (Leviticus 13:13): “for he has turned all white.” For if it was from impure Negaim/plagues (or suspected leprosy), it is not necessary to state it, for even with his entrance into the temple courtyard, he is liable for extirpation.
+דלדוליו (persons or animals afflicted with large warts) – like pieces of flesh that come out and suspend in them. And the Halakha is according to Rabbi Eliezer ben Yaakov.
+
+Mishnah 7
+
+אותו ואת בנו – a father and son who are Kohanim perform Temple service on the same day and at the same time. But the progenitor and his offspring of animals are not offered up on the same day (see Tractate Hullin, Chapter 5, Mishnah 1).
+וטריפה – that was born with one of the signs of a (fatal) organic disease -which are delineated in the chapter [three – Tractate Hullin] “These are the Treifah carcasses” (see Mishnah 1 – regarding cattle, and Mishnah 3 among fowl), which is not offered on the Altar.
+ויוצא דופן – that they tore open its mother and removed it while living. With an animal, it is disqualified from being offered, for it is written (Leviticus 22:26): “[When an ox or a sheep or a goat] is born, [it shall stay seven days with its mother, and from the eighth day on it shall be acceptable as an offering by fire to the LORD],” excluding that which is born from the side (i.e., Caesarean birth). But with a Kohen who offers [having been born by Caesarean section], he is not disqualified though this.
+הנושא נשים בעבירה – a Kohen who married a divorcee or the female’s issue of a priest’s illegitimate connection/ a priest’s wife illegitimately married to him or a prostitute unfit to marry a priest, he takes a vow and serves [in the Temple]. Even though he has not yet divorced [her], he is permitted to serve after he vowed that he will not benefit from her and she will not benefit from him until he divorces [her]. And he shall take the vow with the knowledge of the community which has no releasing [of the vow] other than for the performance of a Mitzvah. And we should not suspect lest he will go to a Sage and state that for the need of a particular Mitzvah, he asks of him that he should release him from his vow, for since we hold that a person who goes to release his vow must explain upon what he has taken a vow, certainly when the Sage heard that it was because she is a divorcee or a prostitute, that she is forbidden to him through a vow, he will not permit his vow.
+עד שיקבל עליו שלא יהא מיטמא למתים - here it is enough for him with acceptance, for we don’t force him to take a vow [of deriving benefit] like concerning the sinful marrying of [forbidden] women, because there, his [evil] inclination overpowers him, [whereas] here, regarding [corpse] defilement, his [evil] inclination does not overpower him. Therefore, with mere acceptance, it is sufficient for him.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+יש בכור לנחלה – to take a double portion (see Deuteronomy 21:17).
+ואינו כבו לכהן – to give to a Kohen his redemption price of five Selas (see Numbers 18:16).
+הבא אחר הנפלים – as for example, that they were twins. One of whom was premature that his months [of fetal development] were not finished for him, and [the other one], whose months [of fetal development] were completed for him, but the premature one whose months [of fetal development] were not finished for him, his head came out alive and he retracted himself, and his [twin] brother preceded him and went out. This latter [of the two] is the first-born for inheritance, for the first one [whose head came out alive] did not cause him to suffer loss, and even though the exodus of the first [fetus] is considered to be a valid birth. And the reason, because it is written (Deuteronomy 21:17): “since he is the first fruit of his vigor,” that [child over whose death] the heart of the father is grieved (see Tractate Niddah 23b) if he (i.e., the child) dies, this excludes the premature [child] whose head came out first, who is not a viable child, [he] is one whom the heart of the father is not grieved for. But in regard to the opening of the womb (i.e., being the first born/first birth), this [latter] child, for the All-Merciful assigned, but the first [child whose head had exited the womb], was the firstborn of the womb.
+ובן תשעה מת שיצא ראשו – and went back inside [the womb], and his brother came out [fully first], is the first-born for inheritance. But he is not considered the first, for his father is not grieved for him, but regarding the Kohen [for the redemption of the first-born], he is not the first-born of the womb. Ut if his head came out first alive at the age of nine [months] and afterwards, he was restored [to the womb] and [subsequently] died, he that comes after him also is not the first-born for inheritance.
+וכן המפלת בהמה כו' – it is not considered to be exempted from inheritance, for the heart of the father is not grieved for them. But it is the first-born of the womb.
+וחכמים אומרים עד שיהא בו מצורת אדם – it is not considered the firstborn after the womb, and the one who comes after him is a first born for a Kohen (i.e., requiring redemption by his parents). And the Halakha is according to the Sages.
+סנדל (a flat, fish-shaped abortion -see Tractate Niddah, Chapter 3, Mishnah 4) – a piece of flesh made in the image of a sandal/flat fish, and it lacks the form of limbs, and regularly comes together with the child. But the language of סנדל has explanations/commentaries that are hated and poor.
+או שליא – that there is no placenta without a child but that it is softened. But however, it is the opening of the womb.
+ושפיר מרוקם (fully-formed fetus)– a piece of flesh that is has the articulated shape of the form of a fetus. And because it is made like an egg-shell, it is called a sack of a fetus.
+והיוצא מחותך – that it is severed limb by limb and in this manner it all came out. But if the head is severed, it was not the first of the womb if his brother preceded and came out before the coming out of most of the limbs of the severed one, and it would be also be a first born for the Kohen.
+שכבר ילדה - that in regard to inheritance of the father, it is written (Deuteronomy 21:17): “the first fruit of his vigor”, but regarding the Kohen, the All-Merciful depends upon the opening of the womb (see Exodus 13:2 and 12).
+עודה שפחה – even if she is still a heathen maid-servant at her first birth and was freed now. Or [if] she was a heathen and converted but when she came into the hand of an Israelite, she gave birth, also [the child] is a first born for inheritance, for he had not [yet] had children.
+רבי יוסי הגלילי אומר בכור לנחלה ולכהן – for the sons that are born while she was a heathen do not open the womb. But the Halakha is not according to Rabbi Yossi HaGelili.
+נתגיירה מעוברת – and her husband is with her and she gave birth. Behold that child is a firstborn for a Kohen, for he is the firstborn of the womb for an Israelite, but not for inheritance, for since his conception is not in holiness (because she was not yet a Jewish woman at that time), he is not eligible for inheritance, for he is the seed of an idolater, the All-Merciful declared him free/ownerless, as it is written (Ezekiel 23:20): “[she lusted for concubinage with them, whose members were like those of asses] and whose organs like those of stallions.”
+וילדה היא וכהנת – a Jewish woman who had never given birth and daughter of a Kohen who had given birth, and it is not know which of them (i.e., the babies born) was the child of an Israelite woman.
+או היא ולויה – for a Levite woman, her son is also exempt from the five Selaim, as we stated in the first chapter (see actually, Tractate Bekhorot, Chapter 2, Mishnah 1).
+או היא ואשה שכבר ילדה – and it is not known which is her son (as the babies had been mixed up).
+כבור לכהן – and the husband of the woman giving birth for the first time is liable for the five Selaim to the Kohen [for redemption of their first-born son], for the male child has [responsibility] all that he has.
+ולא לנחלה – for he did not know the son of whom it is.
+וכן מי שלא שהתה כו' – he is the first-born for a Kohen. And he will redeem himself. But not for inheritance for he does not know who conceived him. And even like an heir entitled to a single share he was not conceived, for this one (i.e., one child) supersedes him regarding this (i.e., entitlement to being a first-born) and that one (i.e., a different child) supersedes him regarding that (i.e., level of inheritance). But our Mishnah which teaches that he is not [the first-born] for inheritance purposes, it states regarding who comes after him, for the one who comes after him is not the first born for inheritance, for perhaps there is doubt if he is the son after him (see Talmud Bekhorot 47b).
+מלא גנינים ([an abortion consisting of] a bag full of a many-colored substance – see also Tractate Niddah, Chapter 3, Mishnah 3 and Niddah 24b) – many colors. Another explanation – worms. That the fetus is made completely of many small, thin pieces similar to worms.
+דגים וחגבים – they are not offspring, for it was not stated about them a creation like a human.
+יום ארבעים – from when she became pregnant, it is merely water, and there isn’t an embryo until the day after the fortieth day, for on the fortieth day is the creation of the embryo.
+
+Mishnah 2
+
+יוצא דופן והבא אחריו – [the second one] through the womb. As for example, that they tore the woman when twins were in her stomach, and after that they removed the first of them through the wall (i.e., by means of Caesarean section, the second left [the womb] through the womb. But to remove an offspring from the woman through the wall [i.e., via Caesarean section] and when the woman would heal, she would once again become pregnant and give birth [naturally]. Maimonides wrote that this is impossible.
+שניהם אינן בכור – the first [child born] is not a firstborn for [a double-portion of the] inheritance, for we require (Deuteronomy 21:15): “[If a man has two wives, one loved and the other unloved,] and both the loved and the unloved have born him sons, [but the first-born is the son of the unloved one].” The second is also not the first-born, for we require (Deuteronomy 21:17): “the first fruit of his vigor.” And the first born for a Kohen – the first is not, for we require (Numbers 18:15): “the first issue of the womb.” And the second [child born] is also not the first born for the Kohen [to be redeemed with five Selaim], for [the child] is the first-born of the womb and not the first born for offspring as for example, this one that was the offspring prior to this is not a firstborn.
+רבי שמעון אומר הרשון לנחלה – he holds that (Deuteronomy 21:15) “have born [him sons],” that even for that comes out from the wall (i.e., Caesarean section) is implied.
+והשני לחמש סלעים – he holds, [that child] is the firstborn for the womb, even though he is not the first-born for offspring which is a firstborn. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+וילדה שני זכרים נותן חמש סלעים – that one of them is a first-born male.
+האב פטור – that he is able to state that the firstborn died. But when the son died prior to [the age of] thirty days [old], he (i.e., the father) is not liable for the redemption [of the first-born son]. But now when the matter is in doubt for perhaps the first-born son died and he (i.e., the father) is exempt, or perhaps, the one who remains is the [actual] first-born son and he (i.e., the father) is liable [for the child’s redemption]. The Kohen removes [the money] from his fellow, for the burden of proof is upon the claimant. And the same rule applies when the remaining son is exempt from redeeming himself when he will be an adult.
+מת האב – after thirty days [of fathering a son].
+ואם לאו פטורים – for Rabbi Meir holds that the brothers who divided the possessions of their father, they have the law of the bought property (especially – mortgaged property sold), because there is no retroactive designation (though generally, it is accepted with regard to questions of rabbinic law, but not with regard to maters of Torah law) to each one [of the sons] on his inheritance, but they are as if each purchased from the other his portion and these five Selaim were the obligation of their father as a loan by mouth, but a loan by mouth is not collected/paid from the bought property, therefore, if they divided it up until they didn’t give it, they are exempt.
+רבי יהודה אומר נתחייבו הנכסים (i.e., the estate is liable) – for he holds that the brothers who divided [the property] are inheritors and there is retroactive designation to state that each one merited in his portion, and a loan by mouth one collects from the inheritors. And the Halakha is according to Rabbi Yehuda.
+זכר ונקבה אין כאן לכהן כלום – for one can say that the daughter came out first, and the burden of proof is upon the claimant (see Tractate Bava Kamma, Chapter 3, Mishnah 11).
+
+Mishnah 4
+
+שתי נשים – of one man/husband, and they gave birth to two male [children] in a hiding place, that were mixed up.
+אם לכהן אחד נתן – for the redemption of both of them, the Kohen would return to him five Selaim, for the one of them (i.e., the babies) died within thirty days [of birth], and the matter was revealed that he was premature/not a viable birth, and that he took [money] not according to the law.
+אין יכול להוציא מידם – for each one of them (i.e., the individual Kohanim) can supersede him and say, “I am taking possession of them (i.e., these five Selaim) for the redemption of the living [child].
+או שני זכרים ונקבה – his wives gave birth in a hiding place.
+נותן חמש סלעים לכהן – whichever way you turn, one of them is a first-born male; if one of the wives gave birth to two male [children], the first one is a first-born, but if one of them gave birth to a male and a female, it is found that her partner gave birth alone to a male, and he is the first born, and the one that is with the female is exempt, perhaps, the female came out first.
+אין לכהן כלום – that one is able to say that the girls came out first and there is no first-born male here.
+
+נתנו עד שלא חלקו כו' – as I explained above (in Mishnah 3 of this chapter). And the Halakha is according to Rabbi Yehuda.
+זכר ונקבה – one can say that the wife that had not given birth gave birth [first] to a female, and there is no first-born [male].
+
+Mishnah 5
+
+מת אחד – one of the offspring.
+יחזיר להם חמש סלעים – and the two fathers can divide it, and these words [apply] when one of them wrote a power of attorney/authority to his fellow, for when one of them goes to the Kohen [the other] supersedes him/pushes him aside to stay that your son is the living one.
+זכר ומקבה האבות פטורים – for each one of them (i.e., the fathers) said to the Kohen, the female child is mine.
+והבן חייב לפדות את עצמו – since nevertheless, he is a first-born [male son].
+שתי נקבות וזכר – one can say, that the one [wife] gave birth to a female child and the other [wife] to a male child and a female child, but the female child came out first. Therefore, the Kohen does not have anything. And similarly, two male children and two female children (i.e., the female children could have been born first in each case).
+
+Mishnah 6
+
+אחת בכרה ואחת שלא בכרה וכו'. אין כאן לכהן כלום – for one can say that the one giving birth for the first time gave birth to a female child.
+מת הבן בתוך שלשים יום – we are speaking of certain firstborns.
+יחזיר – for he was not a viable birth/premature, and he is not liable for redemption [of the first-born son] until after thirty days (see also Tractate Arakhin, Chapter 5, Mishnah 4) and Talmud Arakhin 51b).
+מת בשיום שלשים כיום שלפניו – and even though he had given him (i.e., the Kohen) [the money], he should return it, for we learn [through an analogy of a Gezerah Shavah] of [comparing the usage of] חודש חודש in the Book of Numbers, it is written here (Numbers 18:16): “Take as their redemption price, from the age of one month up,” and it is written (Numbers 3:40): “[The LORD said to Moses:] Record every first-born male of the Israelite people from the age of one-month up,” [the word ומעלה] implying after the thirtieth day [so also in the other verse].
+רבי עקיבא אומר אם נתן לא יטול – for Rabbi Akiba doubts if it is necessary to have the Torah write, ומעלה/and up (i.e., implying after the thirtieth day) regarding valuations , for he doesn’t derive it from the Book of Numbers, for there would be two [similar] verses coming as one and we don’t learn them; therefore, if he gave [the money to the Kohen], he should not take it back. But if he had bot given, he should not give it. For the burden of proof is incumbent upon the claimant (see Tractate Bava Kamma, Chapter 3, Mishnah 11). And the Halakha is according to the Sages.
+בחזקת שלא נפדה – for people do not act that they redeem within the thirty [days].
+לאחר שלשים בחזקת שנפדה – that a Kohen [who removes something from his fellow and his prerogative is impaired].
+הוא קודם לבנו – everyone admits that whenever he has five Selaim that are mortgaged and five [Selaim] that are free-standing, Rabbi Yehuda holds that a loan that is written in the Torah is like that which is written in the document, and his five Selaim, that his father was liable for, the Kohen can go and snatch them from mortgaged property, for his mortgage of the Kohen takes precendence, and that is what is said, that his Mitzvah (i.e., of redeeming his first-born son) is upon his father, that is to say, that from his father, the properties were mortgaged. But these free-standing five [Selaim] are redeemed for his son immediately, for if he gives free-standing [money] because of his redemption, furthermore, his son does not redeem, for perhaps the bought property was mortgaged prior to the birth of his son. But the Rabbis hold that the loan that is written in the Torah is not like that which is written in the document, for if he gives free-standing money for his son, he (i.e., the son) cannot redeem it further, for the Kohen is not able to snatch mortgaged property, therefore, his Mitzvah (i.e., of redeeming his first-born son) is preferable. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+חמש סלעים של בן – the Sela that is mention ed in the Torah in every place (see Numbers 18:16), and sometimes in the Torah it is called כסף /silver , one hundred pieces of silver. For this was during the days of Moses that the weight was three hundred and twenty grains of barley-corn, but during [the time of] the Second Temple, they increased it and raised it to the weight of three hundred and eighty-four [grains] of barley-corn. And similarly, we count today for five Selahs of the child [for redemption]. And it was found that five Selahs has the weight of one thousand nine-hundred and twenty intermediate barley-corns of refined silver.
+במנה צורי – that comes from the country of Tyre. But all of the silver coinage of the Torah, as for example, the five Selaim of the son (i.e., the redemption of the first-born son), and the thirty [Selaim] of the slave, and the fifty of the one who wrongs (see Deuteronomy 22:29) and seduces (see Exodus 22:16) , and the one-hundred for the one who slanders, all of them are in the Tyrian coinage which is refined silver. But all of the money which is from the Rabbinic legislation, such as the fines, and the Ketubah of a wife, according to the words of Maimonides, all of them are the money/coinage of the state, for one from eight parts which are in them is silver and seven parts are copper. But my Rabbis taught that the Ketubah/marriage contract of a virgin has the law of silver of the Torah, for it is written (Exodus 22:16): “[If her father refuses to give her to him, he must still weigh out silver in accordance] with the bride-price for virgins,” and the two-hundred clear Zuzim. And the weight of each Zuz is ninety-six barley-corns.
+וכולן נפדין – this is what he said, and all that is redeemed is redeemed in silver or its equivalent, except for Shekel dues. And all that is redeemed such as the first-born of a man and that which is dedicated to the Temple, is redeemed whether with silver or with the equivalent of silver, except for that of Shekel dues, for a person who comes to pay the one-half Shekel needs to give it from clear silver engraved coinage and not equivalent to silver. And Second Tithe also is not redeemed other than with silver coinage that has an engraving and not with that which is equivalent to silver, as it is written (Deuteronomy 14:25): “Wrap up the money in your hand ‘and take it with you to the place that the LORD your God has chosen,” – silver money that has upon it a form/shape.
+
+Mishnah 8
+
+אין פודין – [they do not redeem] the firstborn [male] of a man.
+לא בעבדים – even though that we said above (i.e., in the previous Mishnah) with silver or with the equivalent of silver, we don’t redeem [a firstborn male child] with servants.
+ולא בשטרות – that if he has a document on his fellow for five Selaim [owed him] and he gave it to the Kohen, that he (i.e., the Kohen) should collect that obligation/liability with the redemption of his son, his son is not redeemed.
+ולא בהקדשות – that is to say, and not with that which is sanctified [to the Temple] also we don’t redeem them neither with slaves, documents nor with land.
+כתב לכהן שהוא חייב לו ה' סלעים – because of the redemption of his [first-born] son.
+חייב ליתן לו ובנו אינו פדוי – it is the word of the Torah that his son is redeemed when he gives [the money]. And what is the reason that they said that he must give it and his son or else his son is not redeemed? It is a decree perhaps they will say that the redeem with documents.
+לפיכך – that we said that he is required to give him (i.e., to the Kohen) five other Selaim for the redemption of his son.
+אם רצה הכהן – [if the Kohen wanted] to return them and to give them (i.e., the five Selaim) to him (i.e., the father) as a gift, he is permitted, but there is no other remedy/ordinance. But even though that the Kohen is permitted to return and give the five Selahim as a gift to the father of the first-born [son], if it is the intention of the father of the son relies that the Kohen will surely return to him the five Selaim, the son is not redeemed, whether the Kohen returned them or whether he didn’t return them. This is how it appears from the Gemara (see Talmud Bekhorot 51b).
+שנאמר יהיה לך ופדה תפדה – when the redemption will be yours, then your son is redeemed, and this verse (Numbers 18:15) is stated to Aaron.
+
+Mishnah 9
+
+ולא בנכסי האם – the usufruct property (i.e., the wife’s personal property from which her husband is entitled to benefit – brought into the marriage from her father’s home and that is not included in her marriage contract, and property that she inherits or receives as a gift after her marriage) of the mother, as it is written (Deuteronomy 21:17): “since he is the first fruit of his vigor, the birthright is his due,” implying that it refers to that which is his (i.e., the father’s), that is to say, with his property, “the birthright is his due,” but not the property of his wife.
+ואינו נוטל פי שים בשבח – if the property [of the father] grew in value after the death of the father prior to their dividing it, the first born does not take a double portion of the increased value/amelioration. But rather, they assess the property, what it was worth at the time of the death of the father and the first-born [son] takes a double portion of them alone, as it states (Deuteronomy 21:17): “and allot to him a double portion of all he possesses,” of what belonged to the father at the time of [his] death.
+ולא בראוי (what is coming due to the estate [as he does of what is held in possession]) – in the property, for their father did not hold in possession at the time of his death, but other than what was appropriate to fall to him in inheritance, but what fell to them after a time, the first-born does not take from them a double portion.
+ולא האשה בכתובתה – in the growth that accrued . But if the property [value] is not equivalent at the time of the death of her husband in order to the measure [of what is written] in her Ketubah, but afterwards it increased [in value], she does not take for her Ketubah settlement other than what they were worth [at the time of his death], and even though in general, the creditor collects the increase in value, this is one of the leniencies of the Ketubah that they taught here. And she does not take what is coming due to the estate as she does of what is held in possession.
+ולא הבנות – [the daughters do not] take maintenance/alimentation after the death of their father according to the conditions of her (i.e., the wife’s) Ketubah (see Tractate Ketubot, Chapter 4, Mishnah 11), but the female children, they will be yours, but from me they may dwell in my house and are supported from my property. Not from the increase in value of the property nor from that which is appropriate to come after death.  Since the maintenance of the daughters is from the conditions of the Ketubah, they are like the Ketubah itself.
+ולא היבם – [the levir] who takes a portion of the [property] of the dead when he performs levirate marriage with his wife, he does not take the portion of his brother, neither from the increase [in value] nor form that which is coming due to the estate [over time]. What is the reason? The All-Merciful calls him “the first born (Deuteronomy 25:6): “The first son that she bears shall be accounted to the dead brother,” like the first-born son; just as the first-born does not take from the increase nor that which is appropriate to come [to him], so too the levir does not take neither the increase in value nor what is appropriate to come (i.e., what is expected to accrue to the estate).
+וכולן אינן נוטלין בשבח – He teaches this again [in the Mishnah] to include increase that comes of its own accord/automatically, as for example, grain that was ruined when his father died and now it made ears of corn, or dates in the budding stage and they now became large dates. For if the Mishnah had only taught the first clause, I would think that the firstborn does not take a double-portion of the increase in value, that they words refer to the increase that his brother was busy with as for example the manuring of the fields and the crushing of the earth and the hoeing.
+ולא בראוי כבמוחזק – to include [as well] if the father of their father was alive at the time of the death of their father, that the property would be appropriate to them [via inheritance] when he would die, even though that certainly, it would eventually fall to them, and even if he has another son, these would take the portion of their father, for I might think that it is like what is held in possession. Hence, this is not the case. For if only from the first clause of the Mishnah, I might think that what is appropriate according to what is taught in the first clause, the first born does not take, as for example, when the property of the brother of their father who did not have children fell to them at the time of the death of their father, it is not appropriate other than from doubt, for perhaps he will not have issue.
+
+Mishnah 10
+
+הבכורה – does not return [to the original owner] in the Jubilee year, as it is written (Deuteronomy 21:17): “a double portion, I make an analogy [of nearby verse fragments] of the two parts one to another, just as one part, his plain heir’s right does not return in the Jubilee year for it is an inheritance, as it is written (Deuteronomy 21:17): “When he wills the property to his sons,” even the part of is first-born son is [his] inheritance.
+והיורש את אשתו – for this [anonymous] Tanna/teacher holds that this is from the Torah, (Numbers 27:11): “[If his father had no brothers, you shall assign his property] to his nearest relative in his own clan, and he shall inherit it,” from here, [we learn] that the husband inherits his wife [who dies first].
+והמיבם את אשת אחיו – and he took his brother’s portion, it is a complete inheritance and he doesn’t return to the rest of the brothers in the Jubilee year. For the All-Merciful calls him a first born (Deuteronomy 25:6): “The first son [that she bears shall be accounted to the dead brother, that his name may not be blotted out in Israel,] the firstborn status does not return in the Jubilee year as we have derived.
+והמתנה כדברי ר' מאיר – it is something sold, that the All-Merciful stated that it be returned in the Jubilee year, but an inheritance and a gift is not [returned[.
+וחכמים אומרים מתנה כמכר – as it is written (Leviticus 25:13): “In this year of jubilee, each of you shall return to his holding.” But it is an extraneous verse, for it has already been stated (Leviticus 25:10): “Each of you shall return to his holding [and each of you shall return to his family],” but it (i.e., the extraneous verse] comes in order to include the gift that it comes.
+רבי אליעזר אומר כולן חוזרים ביובל – He holds like the Rabbis who state that the word תשובו /shall return [to his holding] includes the gift. And these all of them are a gift. The firstborn – to give him a “double portion” (Deuteronomy 21:17) the All-Merciful calls a gift. And the person who inherits his wife, the inheritance of the husband is according to the Rabbis. And the one who performs levirate marriage on the wife of his [deceased] brother (who died without fathering any children), the All-Merciful calls him a first-born, for just as the first-born portion returns, so the levir returns [his portion].
+היורש את אשתו יחזיר לבני משפחה – Rabbi Yohanan ben Beroka holds that the inheritance of the husband of his [deceased] wife is from the Torah, and here, what are we dealing with? As For example, that his wife had bequeathed to him a cemetery, but because of the blemish/discredit to the family, the Rabbis stated that they should consider the cost and return the graves to the members of the family.
+וינכה להם מן הדמים – the cost of the grave of his wife. For he, at any rate, is responsible for her burial. But the Halakha is according to the Sages that a gift is like a sale, and according to Rabbi Yohanan ben Beroka , for a husband whose wife bequeathed him a cemetery takes the money and returns the cemetery to the members of the family, and deducts from the monies the cost of his wife’s grave.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+מעשר בהמה – (Leviticus 27:32): “[All tithes of the herd or flock] of all that passes under the shepherd’s staff, every tenth one – shall be holy,” and they offer up its fat and its blood, but the rest of its flesh is consumed in purity by the owners in Jerusalem according to the law of peace-offerings. But if it has a blemish, they consume it in impurity in every place.
+בפני הבית ושלא בפני הבית – but nowadays, it was stated by the Rabbis that they don’t separate the tithe of cattle, because of a snare/stumbling block, for we lack the Temple to offer it and it is necessary to delay until a blemish befalls it and it becomes a snare for shearing and Temple service or perhaps someone will slaughter it without a blemish.
+אבל לא במוקדשין - as for example, the lighter Holy Things, for there is one who says that they are the money of the owners, that you might think I would say that it should be tithed. It comes to tell us that [the words] (Leviticus 27:33) “shall both be holy,” the All-Merciful said but not that it was already holy.
+בכבשים ובעזים – that is to say, and this practice holds for lambs and goats.
+ומתעשרין מזה על זה – for since the All-Merciful extended the scope [with the use of the word] "וצאן"/or the flock (Leviticus 27:33) – as in above , that implies all flock is considered one species regarding tithing.
+בחדש – that were born after Rosh Hodesh Elul which is the New Year for the tithing of cattle (see also Tractate Rosh Hashanah, Chapter 1, Mishnah 1).
+ובישן – that were born prior to Elul.
+ואין מתעשרין מזה על זה – from the new on the old, and from the old on the new, as it is written (Deuteronomy 14:22): "עשר תעשר"/You shall set aside [every year] a tenth part [of the yield of your sowing that is brought in from the field], the Biblical verse speaks of two tithes, one the tithe of cattle/animals, and the other is the tithing of grain/produce. Just as [regarding] the tithing of grain, one does not [tithe] from the new on the old, as it is written, “every year”/"שנה שנה" , which implies, and not from this year on a different year, so also not the tithing of cattle from the new on the old [year].
+
+Mishnah 2
+
+כמלוא רגל בהמה רועה (as much as the full capacity of the radius) – like the are able to be guarded by one shepherd when the cattle graze and remove themselves one from the other. And this is sixteen mil (note: a “mil” is 2000 cubits), and thusly, the eye of the shepherd controls them (i.e., they cannot be hidden from sight). But if he has five animals in this village and five [animals] in another village which is sixteen mil distant one from the other, he brings them into one pen and tithes them. But if the they are more distant, they are exempt, as it states in the Biblical verse (Jeremiah 33:13): “sheep shall pass again under the hands of one who counts them, implying if they can be counted by one shepherd, they are called “sheep,” that they can pass underneath the staff to be tithed, and if not, not (see Talmud Bekhorot 54b)
+שלשים ושנים מיל אינן מצטרפין – because it was necessary to teach nearby [in the Mishnah] that if he had a flock in the middle, those in the middle combine with the sides, thus it teaches , that if the sides are distant from each other thirty-two mil, the middle ones do not combine them.
+מביא ומעשרן באמצע – it is stated that it doesn’t actually bring in the middle.
+הירדן מפסיק – that if he had five cattle from here (i.e., in the land of Israel) and five cattle from there (i.e., from the other side of the Jordan River) and the Jordan River in the middle, they do not combine and are exempt. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 3
+
+הלקחו או שניתן לו מתנה פטור ממעשר בהמה – In the Gemara (Tractate Bekhorot 55b-56a), we derive it from as it is written (Exodus 22:28-29): “You shall give Me (i.e., God) the first-born among your sons. You shall do the same with your cattle and your flocks,” just as your sons are not something bought or given as a gift, that purchasing and [receiving as] a gift don’t apply, but rather with him, they were born [to him], even your sheep and cattle are not through purchasing or a gift. And even though that this Scriptural verse deals with the first-born, as it is written, but we derive from it the tithe, that is, because it is written (Exodus 22:29): “You shall do the same with your cattle [and your flocks],” and certain action one is not able to stand regarding a first-born for since [it comes] from a holy womb, and it does not require an action that the person will sanctify it, if it is not a matter for the first-born, make it a matter for the tithing of cattle.
+האחים השותפין – the brothers that divided the inheritance of their father and afterwards became partners.
+כשחייבין בקלבון (when they are liable for a rate of exchange/agio) – when they bring their Skekalim , they bring two halves and they give two agio, and they give the two קלבון/agio. And the קלבון/agio is the language of the customary additional weight in retailing/boot that they have to weigh their Shekalim. But if they gave between the two of them one complete Shekel, they give two agio, for they were supposed to weigh in halves (see Tractate Shekalim, Chapter 1, Mishnah 7).
+ופטורים ממעשר בהמה – from all that are born to them all the days of the partnership. For the partnership exempts [them] from the tithe of cattle, as it is written (Exodus 13:12): “[every male firstling] that your cattle drop [shall be the LORD’s],” but not that of partnership. But even though this Biblical verse is written concerning the first-born, if it is not a matter relating to the first-born, we hear that it deals with partnership, as it is written (Deuteronomy 12:6): “[and there you are to bring your burnt offerings and other sacrifices, your tithes, and contributions, your votive and freewill offerings,] and the firstlings of your herds and flock,” teach it concerning the matter of tithing for cattle.
+וכשחייבין במעשר בהמה – as for example, if they didn’t ever divide it (i.e., the estate), that the estate exists, which is the inheritance of their father exists, they are liable for the tithing of the cattle to tithe all that is born to them all the days of their partnership. For this we stated in the Baraitha, even if they acquired the estate, the inference teaches us (Exodus 22:29): “[seven days] it shall remain [with its mother],” that implies [this] nevertheless.
+ופטורים מן הקלבון – completely, that they weigh between the two of them a complete Shekel. That their father’s money is stands in its legal status/presumption, but the father who offers the head-tax/pays the Shekel for his son or for one of the people of his city and exempts him with his own, and he is exempt from the agio, as it is taught in the Mishnah of [Tractate] Shekalim (Chapter 1, Mishnah 7), that a person who pays the Shekel for a a poor people or for his neighbor or for someone in his city is exempt from the agio.
+קנו בתפוסת הבית חייבין –[he is liable for] the tithe of cattle. As we stated, the inference of (Exodus 22:29): “it shall remain” (see above), that it implies anyway whatever it will be. But in the explanations/interpretations of my Rabbi I found, that [when it says] they acquired it [does not mean] that they purchased it with money, but rather, the cattle/animals that fell to them from the inheritance of their father.
+חלקו וחזרו ונשתתפו – they are merely/in a general way like partners.
+פטורים ממעשר בהמה – but are liable for agio.
+
+Mishnah 4
+
+הכל נכנס לדיר להתעשר – [the word] "הכל"/every beast includes (see Talmud Bekhorot 57a) an animal that covered (a woman) and the (female) animal that was covered by the man and the animal that they set aside (in a shed) for a sacrifice to idolatry, and that [animal] which was itself worshiped and the harlot’s hire and/or the pay of a dog (i.e., a male prostitute – see Deuteronomy 23:19), and an animal whose sex is unknown and an androgenous animal. For all of these, even though they are invalid for a sacrifice enter the pen/corral for tithing, for since the Torah was not stringent on a blemish regarding tithing, as it is written (Leviticus 27:33): “He must not look out for good as against bad [or make substitution for it, then it and its substitute shall both be holy: it cannot be redeemed],” it (i.e., the Torah) was not stringent either with all of these invalid [animals].
+חוץ מן הכלאים והטריפה ויוצא דופן – for it is taught in a Baraitha (Talmud Bekhorot 57a): (Leviticus 22:27): “When an ox or sheep [or a goat is born],” excluding crossbreeding, which is that which comes from a male goat and a sheep, or a goat, except for what appears as a hybrid, that comes from a ram and a sheep and but is similar to a goat. “or a goat is born” (Leviticus 22:27) –excluding an animal that is extracted by means of caesarean section; “it shall stay seven days with its mother” (Leviticus 22:27) – excluding that which is not old enough; “with its mother”- excluding an animal whose mother died during its childbirth (or soon after), for all of these are invalid for Holy Things. But the tithing of cattle is derived from Holy Things through an analogy/Gezerah Shavah: it is stated here (Leviticus 27:32): “[of all that passes] under the shepherd’s staff,” and it is stated there (Leviticus 22:27): “with its mother.” Just as there, excluding all of these categories, so here too , excluding all of these categories, but that which is torn/terefah also does not enter into the pen/corral to be tithed, as it is written (Leviticus 27:32): “[All tithes of the herd or flock -] of all that passes [under the shepherd’s staff],” excluding the torn animal which does not pass, as for example, that its legs were severed from the knee upwards, for it is one if the animals torn by a beast of prey.
+השלח קיים – the flesh/hide still is intact/in existence. It is the Aramaic translation of “flayed/stripped,” stripped of its skin.
+אין זה יתום – because there are places where the animal died on account of giving birth, we flay it/strip it and dress with its skin the living animal, [the] offspring in order that it warm itself, and we account it as if its mother is alive. But the Halakha is not according to Rabbi Yehoshua.
+
+Mishnah 5
+
+שלש גרנות למעשר בהמה (three harvesting seasons/threshing floors for tithing of cattle) – in three periods during the year, the cattle are tithed. And the language of גרנות/harvesting seasons/threshing floors, like the grain of the threshing floor which is subject to sacred gifts/forbidden as eatables forbidden pending the separation of sacred gifts and we don’t consume from them until they are tithed, so in these three periods of the year we don’t eat from the cattle nor do we sell them until we tithe them.
+פרוס הפסח – fifteen days prior to Passover, that is the last day of [the month of] Adar. And the language [usage of] פרוס, is one-half, one-half of the time that we ask [questions] about the laws of Passover, as it is taught in a Baraita (Talmud Megillah 32a): We ask questions about the laws of Passover thirty days prior to Passover. And similarly, [the phrase] פרוס עצרת/half-a-month before Atzeret/Shavuot, 15 days prior. And similarly [the phrase] פרוס החג/fifteen days prior to the Festival/Sukkot, that is the last day of Elul. And they (i.e., the Rabbis) established these three times that they would establish for the tithing of cattle, in order that the cattle would be available/found for those making Pilgrimage [to the Temple in Jerusalem], and even though it is taught [towards the conclusion] in our Mishnah that until the time of the threshing floor/harvesting seasons, it is permitted to sell and to slaughter, that the harvesting season/threshing floor is what establishes the tithing [of cattle], nevertheless, people did not slaughter until they tithed, for it was satisfactory for people to fulfill the Mitzvah with his money for a matter in which he is not lacking anything, as for example the tithing of cattle in which he himself offers up the tithe and eats it as a peace offering, but if they didn’t tithe at these three periods [of the year] there would be many prevented from selling because they didn’t tithe, and there would not be cattle readily found for those making Pilgrimage [to the Temple].
+בן עזאי אומר בתשעה ועשרים באדר – that is fifteen days prior to Passover. But that Rabbi Akiva holds that the Adar that is closest to Nisan (i.e., the month in which Purim falls – the Second Adar in a leap year) is sometimes defective/short – i.e., 29 days and sometimes full – i.e., 30 days) and fifteen days prior to Passover, sometimes we begin on the twenty-ninth of Adar and sometimes on the thirtieth [day] of Adar, therefore, they did not establish for it [an exact] time. But Ben-Azzai holds that the Adar nearest Nisan (i.e., Second Adar in a leap year) is always defective/short, and the beginning of the fifteen-day period prior to Passover is always on the twenty-ninth [day of] Adar.
+באחד בסיון – because of the paucity of cattle that give birth from Nisan until Atzeret/Shavuot (see Talmud Bekhorot 58a), if one advances it fifteen days prior to Atzeret, all of them will be consumed prior to Atzeret, and there won’t be cattle found for those making Pilgrimage [to the Temple in Jerusalem].
+בעשרים ותשעה באב – Ben Azzai, according to his reasoning, who stated further on [in our Mishnah], [The cattle born] in Elul are tithed by themselves and they are not combined with those that were born prior to Elul, for perhaps, on the first of Elul is the New Year for the Tithing of Cattle (see Tractate Rosh Hashanah, Chapter 1, Mishnah 1) and there would be new and old, and it is doubtful to him when is Rosh Hashanah – either Elul or Tishrei, therefore he did not set a time for their “threshing floor” of the summer on the twenty-ninth of Elul so that they don’t come to combine those born in Elul with them.
+באחד בניסן – they (i.e., Rabbi Eleazar and Rabbi Shimon) hold like Rabban Shimon ben Gamaliel who stated that we ask questions about the laws of Passover two weeks prior to Passover, that is, also regarding the laws of Passover that we tithe for cattle in order that they are not appropriate on the Festival/Yom Tov.
+באחד בסיון – as we stated the reason of Ben Azzai, because of the small number of cattle that are born from Nisan until Atzeret.
+
+מפני שהוא יום טוב – he said one thing and more. First – because we need recognition of that which is new and old, that the first of Tishrei is Rosh Hashanah for the tithing of cattle, for even though he did not come to combine them with those of Tishrei, for not a single lamb had been born today, and if it had been born, it was not old enough. Even so, we don’t tithe that of today, because we need to establish recognition between new and old, so that people would know to not combine the new with the old. Nd furthermore, because it is Yom Tov, because of the required marking with red paint (see Talmud Bekhorot 58a) that one paints on each tenth in order that it would be recognized, but it is forbidden to pain on Yom Tov/the holy day.
+האלוליין מתעשרין בפני עצמן – as we explained above, that it is doubtful to him whether the New Year for the tithing of cattle is on the first [day] of Elul or on the first [day] of Tishrei, therefore, we don’t tithe those of Elul with those [animals] born from Tishrei and onwards, because one doesn’t combine old with the new.
+
+Mishnah 6
+
+כל הנולדים – this anonymous [Mishnah] is according to Rabbi Eliezer and Rabbi Shimon.
+חמשה לפני ראש השנה – on account of that it (i.e., the Mishnah) has to teach five [days] before the threshing floor/harvest season and five days after the harvest season/threshing floor, they combine, he teaches also this.
+לא ישחוט – for since according to the Rabbis, the threshing season established it for tithing.
+ואם שחט פטור – and the cattle are permitted for consumption. For we don’t find eatables forbidden pending the giving of sacred gifts of the tithing of cattle, neither a negative commandment nor death [for failure to comply].
+
+Mishnah 7
+
+לדיר – a place surrounded by walls or reeds where they bring into it the sheep.
+היה לו מאה ונטל עשרה – without any [system of] counting (i.e., marking the tenth animal with red paint)
+או עשרה ונטל אחד – without any [system of] counting.
+אין זה מעשר – as it is written (Leviticus 27:32): “every tenth one – shall be holy [to the LORD],” and this is not the tenth.
+רבי יוסי בר' יהודה אומר הרי זה מעשר – for Rabbi Yossi holds that just as the great Terumah (i.e., the two-percent that everyone gives to a Kohen) and the tenth-of a tenth (i.e., that which the Levite gives to the Kohen after receiving the First Tithe) are given by estimation and with intention/a plan as it is written (Numbers 18:27): “This shall be accounted to you as your gift/ונחשב לכם תרומתכם,” with thought is the heave-offering , so the tithe is taken with estimation and thought, for the All-Merciful calls a tithe, as it is written (Numbers 18:24): “for it is the tithes set aside by the Israelites as a gift to the LORD [that I give to the Levites as their share]. And there is an analogy of verses in close proximity made [between] the tithing of cattle and the tithing of grain, just as the tithe of grain is taken by thought, so the tithe of cattle is taken by thought. But the Halakha is not according to Rabbi Yossi.
+קפץ אחד מן המנויין – eighteen [animals] that went out from the opening and he took the tenth [one], the nine are exempted, if one of the nine jumped into the pen/corral, all of those that are in the corral are exempt, if he does not recognize which one it is. For perhaps this one who came out as the tenth, but he is not appropriate for it, for he was already exempted. Alternatively, each one of them is doubtful if it was already numbered already and exempted, and any doubt is not eligible for being tithed.
+מן המעושרים – from those already sanctified as being the “tenth” one of them jumped into the corral/pen , all of them are doubtfully tithed and they should all be sent to pasture until they develop a blemish. For whenever they are pure, it is prohibited to slaughter them outside [the Temple courtyard], but after they have been sent to pasture, they can be consumed by their owners with their blemishes.
+
+Mishnah 8
+
+This is the reading: יצאו שנים כאחד מונה אותן שנים שנים מנאן אחד, תשיעי ועשירי מקולקין – if two [animals] came out as one (i.e., at the same time) one next to the other at the width of the opening and he counted them as one pair, he counts all of them two by two, pair-by-pair, and the tenth pair is holy with the sanctity of tithing. And the same law applies if he counted them by threes or by fours.
+מנאן אחד – to the first two [animals] that came out he counted as one, and to the third, is the second and to the fourth is the third.
+תשיעי ועשירי מקולקלין – because the ninth according to his counting is really the tenth, and the tenth according to his counting is really the eleventh, and because of this, they are spoiled and they should be put out to pasture until they develop a blemish. But this is not similar to calling the tenth – the ninth or the eleventh – the tenth, for the tenth is a tithe and the eleventh is offered as peace offering, for there, it came out one by one, and when he reached the tenth and called it the ninth, and to the eleventh and he called it the tenth, he confirms to the entire world that the ninth according to his counting is the tenth of the animals/cattle, and that the tenth is the eleventh, but he himself changed and erred, therefore, the tenth is a complete tithe, and the eleventh is offered as a peace offering from the decree of the King, as we explain further on. But here, when two went out [of the corral/pen] and he did not make it clear that it was the tenth, that he calls it the ninth, which is the tenth, it is not a complete tithing of its own, as he himself also stated that it is not, therefore, they are spoiled.
+שלשתן מקודשים – as it is written (Leviticus 27:32): “All tithes of the herd [or flock],” to include the ninth and the eleventh. It is possible that I also include even the eighth and the seventh. You said, for since and it is holy (see the end of Leviticus 27:32), and his error is sanctified, what is not holy is only that which is near/next to it, meaning to say, the tenth itself which is next to it/adjacent to its body, even his error is not sanctified other than which is adjacent/next to the tenth – which is the ninth from before it and the eleventh from after it.
+וכי יש תמורה עושה תמורה – Rabbi Yehuda holds that this eleventh [animal] is a substitute, for that which he called the “tenth” is considered like that which is in place of the tenth, but there is no substitute which imparts the status of a substitute to another, as it is written (Leviticus 27:33): “then it and its substitute shall both be holy” – but not the substitution of the substitution.
+אמרו משום רבי מאיר – it is not a substitution. The eleventh is not a substitution for the tenth. For if it was a substitution, it would not be offered as a sacrifice, for the substitution of the tithe is not offered, as it is written (Numbers 18:17): “[But the firstlings of cattle, sheep, or goats] may not be redeemed; they are consecrated. [You shall dash their blood against the altar, and turn their fat into smoke as a pleasing odor to the LORD],” they are offered as sacrifices, but not their substitutions, and it is written concerning firstlings, and we derive tithes from it. And the Halakha is that the eleventh does not become a substitution/replacement.
+כל שלא נעקר שם עשירי ממנו – wherever that he called the tenth the tenth, furthermore, he cannot advance the eleventh for what he called the tenth [which was not deprived of its proper name].
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+Bartenura on Mishnah Bekhorot
+ברטנורא על משנה בכורות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Bekhorot
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-sefaria.org
+
+Bartenura on Mishnah Bekhorot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הלוקח עובר חמורו של נכרי – when it is in the womb of its mother and it is a firstling (i.e., male or female). And for this reason, it (i.e., the Mishnah) took [the words], “the fetus of his donkey,” for there is no holy unclean animal with regard to its first-born other than the firstborn of a donkey alone, but since the words are few of the firstborn of the donkey, he decided and permitted it. But all of these other chapters speak of a first born of a pure animal.
+אף על פי שאינו רשאי – to sell to a heathen a large animal, because of work on Shabbat that would be performed by it (see Tractate Avodah Zarah, Chapter 1, Mishnah 6 – where the Halakha is established that it is forbidden to sell a heathen a large animal – originally owned by an Israelite).
+והמשתתף לו – even if the portion of the heathen is substantial and known, as for example, the [yet unborn] firstborn’s arm or leg, or that of its mother. Any time that if they would sever from it that limb, the animal remains with a blemish – this is the partnership of the heathen and it is exempt [from redemption].
+והמקבל ממנו – that the female donkey belongs to the heathen that an Israelite receives and takes care of it in order that they will divide its offspring, but the body of the animal belongs to the heathen.
+פטור מן הבכורה – that fetus that he (i.e., the Israelite) purchased from the heathen or that he sold to the heathen is not holy, for since the heathen has a portion in it or in its mother, as it states (Numbers 3:13): “I consecrated every first-born in Israel, [man and beast, to Myself, to be Mine],” but not of the heathen.
+אם פטרו את של ישראל במדבר – the Levites did not exempt the animals of the Israel in the wilderness, that the first-born of the cattle, [the] cattle [of the Levites] replaced [and redeemed] it, as it is written (Numbers 3: 45): “and the cattle of the Levites in place of their cattle,” but rather, this is how it should be read: The Levities released/served as ransom the holiness of the first born of the Israelites in the wilderness, as it is written (Numbers 3:45): “Take the Levites in place of all the first-born among the Israelite people, [and the cattle of the Levites in place of their cattle; and the Levites shall be Mine, the LORD’s],” but if the sanctity of the Levites released/ransomed the sanctity of the Israelites, it is a law that they would release/ransom themselves. But after we learned that the sanctity of the first-born was released/ransomed from the livestock of the Levities, we learned that the released/ransomed of their donkeys are exempt from [the rules governing] the first-born, as it is written (Numbers 18:15): “but you shall have the first-born of man redeemed, and you shall also have the firstling of impure animals redeemed,” all that the first-born of man has, the first-born of impure animals have, and all that the first-born of man doesn’t have, is not found in the first-born of impure animals. But from the first born of pure animals, the Priests and Levites were not exempt, as we learn ahead.
+
+Mishnah 2
+
+פרה שילדה כמין חמור וחמור שילדה כמין סוס פטור (a cow that gave birth to a donkey of so) – if [the Mishnah] taught [only] “a cow that gave birth to a donkey of sorts” but did not teach “a donkey that gave birth to a horse of sorts,” I might say that the cow that gave birth to a donkey of sorts is that which is exempt from [their offspring being counted] as a firstborn, because they are not at all similar to each other, for this one (i.e., the cow) has horns and that one (i.e., the donkey) does not have horns, for this one (i.e., the cow), its hoofs are cloven but that one (i.e., the donkey), its hoofs are closed, but a donkey which gave birth to a horse of sorts, I might say that that it (i.e., the horse of sorts) is a red donkey and it is obligated [for its offspring to be counted as a firstborn]. But if it (i.e., the Mishnah) had only taught the concluding clause and did not teach the opening clause, I would say that the donkey that gave birth to a horse of sorts is exempt from [its offspring being counted as a firstborn] because a horse is not sanctified with a firstborn, but a cow that gave birth to a donkey of sorts where both of them are sanctified through the firstborn, I might say that it (i.e., the donkey of sorts) is obligated [for its offspring to be counted as a firstborn. Therefore, both phrases are necessary.
+פטר חמור פטר חמור שני פעמים – one in “Sanctify to me all firstborns” (Exodus 13:12) and the other in (the beginning of the Torah reading for Shabbat Hol HaMoed Passover and Sukkot – beginning with Exodus 33:12 and extending to Exodus 34:26) “See you say to me,” (Exodus 34:20).
+מהו באכילה – that is to say, an animal where the birth mother is not similar to the animal born- what is the Halakha with regard to their consumption/eating?
+שהיוצא מן הטמא טמא – and the honey of bees and hornets. It is permitted and is not called that which comes out from the impure, because it does not squeeze/wring it out from their flesh but rather, they bring it into their bodies, since they consume from the flours of the trees and from them the honey is made. But the milk of a human is permitted as I explained, but to suck from the breasts of a woman is prohibited. And all the rest of the milk of impure animals and wildlife, they come from that which is impure and is forbidden.
+דג טמא שבלע דג טהור – even though we did not see it that it swallowed it, for since most fish breed with their own kind, it is like it swallowed in our presence.
+
+Mishnah 3
+
+נותן טלה אחד לכהן – in redemption. For whichever way you look at it, one of them is a firstborn.
+זכר ונקבה - and it is not known if the male came out first and he is the firstborn, or the female came out first, and there isn’t here the law of the firstborn.
+מפריש טלה – because of doubt, and he releases from him the holiness of the redemption of the donkey.
+והוא לעצמו- that he himself will consume the lamb and he will not give it to the Kohen, for the Kohen is like someone who removes something from his fellow, and the proof is upon him to bring witnesses that the male came out first. But there is no prohibition, for even the firstling of a complete donkey that was redeemed with a young sheep, furthermore there is no sanctity neither with him or that which he redeems it with. But rather where there is theft, if he does not give a lamb to the Kohen, that is his (i.e., the Kohen’s) money, but here there is no theft for there is a doubt.
+שתי חמורות וילדו כו' – a male and female, he gives one lamb to a Kohen because of the male [firstborn]. Or, two males and one female, that one gave birth to a male and one gave birth to a male and female, or alternatively, one gave birth to two males and one gave birth to a female, we give one lamb to the Kohen for certainly there is one male that is definitely a firstborn, but regarding the other where there is a doubt lest the female was born first, we set aside a lamb and it is for himself.
+שני זכרים ושני נקבות – they are of doubt, for perhaps each one of them gave birth to a male and a female, and perhaps the females came out first, therefore, the Kohen does not have anything here, but he designates for them two lambs to release them from their sin and they are for themselves (i.e., the owners), such My teachers explained. But Maimonides holds that there is nothing for the Kohen her and even a lamb for himself he does not have to separate/dedicate, because there is in each one [of these donkeys] a great down when they gave birth to two females and one male, for perhaps one of the two of them gave birth to two females and the other gave birth to a male. Or perhaps, this one gave birth to a female, and the other [gave birth to] a male and afterwards a female, or a female and afterwards a male. mal And similarly there are many doubts with [offspring of] two males and two females, therefore even one lamb for himself he does not designate/separate, and the explanation of my Rabbis is the essential principle.
+
+Mishnah 4
+
+זכר ונקבה מפריש טלה אחד לעצמו – for perhaps that one (i.e., donkey) that did not give birth gave birth to a female.
+שנאמר ופטר חמור תפדה בשה – every young lamb by implication, young lamb of lambs or young goats, a young male or a young female lamb, etc.
+ופודה בו פעמים רבות - if the Kohen returned and they gave him [the redemption animal].
+נכנס לדיר להתעשר – as for example, an Israelite who had ten donkeys who were doubtful first issues of the womb and he separated/dedicated ten lambs and they are his, behold they enter the pen to a place where they bring in animals there to be tithed, and we tithe them in the manner that we tithe the rest of the animals, and the same law applies that if he had a doubt regarding one first-born donkey or two [and he separated/dedicated for them one or two young sheep] that it would enter the pen with the rest of his sheep to be tithed.
+ואם מת נהנים בו – what he separated/dedicated for redemption of the first-born donkey, if it died at the hand of the owners prior to coming into the hand of the Kohen, the Kohen derives benefit from even though it didn’t reach his hand while living, for from the time that he (i.e., the owner) separated it, it was in the domain of the Kohen.
+
+Mishnah 5
+
+ולא בחיה – a deer or a ram.
+ולא בשחוטה – a slaughtered young sheep/goat.
+ולא בטריפה – as for example, that its feet were cut off from the knee and above.
+כלאים – a he-goat that comes upon a ewe.
+מפני שהוא שה – whether a ewe or whether a goat, they are called a young goat/young sheep. But the Halakha is not according to Rabbi Eliezer.
+כוי – it is a creature of its own, doubtfully wildlife and doubtfully an animal.
+נתנו לכהן- the actual first-born donkey.
+עד שיפריש שה תחתיו- and this for himself. But afterwards he can use the first-born donkey. But because the Kohanim were suspected in this matter of not separating a young sheep in its place, therefore, an Israelite who gives a first-born donkey to a Kohen does not move from there until the Kohen redeems it in his presence.
+
+Mishnah 6
+
+בחמש סלעים של פדיון הבן – for they are liable for it (i.e., the five Selas for the redemption price of the first-born male).
+כפדיון מעשר שני – that if he lost it, he is not liable for it (i.e., to replace the redemption of the Second Tithe). For that money, the All-Merciful made him liable to eat in Jerusalem and it left him. And the reason of Rabbi Eliezer is that we found that Scripture made an analogy between the first-born of the donkey and the first born of a human, as it states (Exodus 34:20): “But the firstling of an ass you shall redeem with a sheep; [if you do not redeem it, you must break its neck.] And you must redeem every first-born among your sons.” But the Sages state (Numbers 18:15): “But you shall have the fist-born of man redeemed, and you shall also have the firstling of unclean animals redeemed.” For redemption, the analogy was made but not for another thing.
+ואין כאן לכהן כלום – and he (i.e., the Kohen) is not liable for it, according to the Rabbis. And such is the Halakha.
+מת פטר חמור – after he (i.e., the owner) set aside the redemption, but he had not as yet given it to the Kohen.
+רבי אליעזר אומר יקבר – for since he is liable for the lamb, it is like someone who had not separated it.
+ומותר – an Israelite [is permitted] in deriving benefit from the lamb, for it is like someone who did not separate it.
+אין צריך להקבר – that from the time that I will separate the lamb, it becomes the property of the Kohen and the sanctity of the firstborn ass is released.
+
+Mishnah 7
+
+קופיץ (hatchet) – a large knife like a small ax that the butchers cut with it the meat.
+ועורפו – that is that he cuts off its head from the border of the neck.
+וקוברו – because it is prohibited to derive benefit after breaking the neck [of the heifer].
+מצות יעידה – regarding a Hebrew maidservant.
+בראשונה שהיו מתכוונים לשם מצוה – and they (i.e., the Sages) would say the dead husband’s brother (brother-in-law who marries his wife) , for the sake of beauty, for the sake of money, they would come in contact with illicit sexual behavior that was not in the place [of the fulfillment] of the commandment [of levirate marriage]. But this is not the Halakha, but rather since the prohibition of marrying the wife of one’s brother has no effect from her, when his brother died without children, behold, she is completely permitted to him, and even a sister-in-law (i.e., widow of a brother who died without issue) for the sake of beauty or for the sake of money.
+מצות גאולה באדון – who decides by lottery the donation of an animal to the Temple treasury, the commandment of its redemption is by the owner prior to all individuals, because he adds the one-fifth.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הלוקח עובר פרתו. אע"פ שאינו רשאין – to sell him a large animal (see Tractate Bekhorot, Chapter 1, Mishnah 1 and Tractate Avodah Zarah, Chapter 1, Mishnah 6).
+
+Mishnah 2
+
+כל הקדשים שקדם מום קבוע להקדשן כו'. וכל שקדם הקדשן את מומן – these two clauses/sections, we explained above in Tractate Hullin [Chapter 10, Mishnah 2 and also Tractate Zevakhim, Chapter 9, Mishnah 3].
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+המקבל צאן ברזל מן הנכרי (he receives a guaranteed investment from the heathen – which is secure from any loss) – that the heathen placed his cattle to him (i.e., an Israelite) for fixed compensation and to give him those monies for up to ten years, whether they (i.e., the animals) died or lost value, and those offspring that they will have until that time will be [divided] between them.
+וולדות פטורין – from being firstling. Their offspring of those sheep when they grow and bear animals for the first time will be exempt from the law of firstlings. For if he does not give money to the heathen, he will seize the animal, and if he does not find the animal, he will seize the offspring, it is found that the heathen has a connection with the offspring. Therefore, the firstborn of these offspring is exempt from the law of firstlings, for all that the heathen has a hand in/connection to its mother is exempt from the [law of] firstlings. But when the offspring of the offspring bear animals for the first time , that is the fourth [generation] of the guaranteed investment, they shall be given to the Kohen, for all that much the heathen does not have a hand in/connection to seize the offspring of the offspring.
+העמיד ולדות תחת אמותיהן ולדי ולדות פטורין ולדי ולדי ולדות חייבים – if [the Israelite] stipulated that the offspring were in place of their mothers, when he (i.e., the Israelite) made an opening for the heathen for him to have power over the offspring and stated to him: “If the animals will die, you will take the offspring that reach my portion. Now, the power of the hand of the heathen is stronger and is connected to one generation more than of the first [alone]. Therefore, the offspring of the offspring of animals is a guaranteed investment, that when the animals gave birth for the first time, they are exempt from the [law relating] to firstborn animals, since the hand of the heathen belongs to/is attached to them. The offspring of the offspring of the offspring, when they first give birth, that is the fifth [generation] of guaranteed investment, should be given to the Kohen.
+שאחריותן לנכרי -for always, everything that is found the Gentile grabs hold of. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 5
+
+רחל שילדה כמין עז – even though that both of them are species they are liable for [the law] of the firstborn, nevertheless, if it is not similar to its mother, it is exempt from [the law] of the firstborn. As is it written (Numbers 18:17): “But the firstlings of cattle, [sheep or goats may not be redeemed; they are consecrated],” until it [the cattle/ox] and its first-born is a cattle/ox.
+ואם יש בו מקצת סימנים – that it is similar to its mother, until that it is recognized in them that it is from the same species, it is liable.
+
+Mishnah 6
+
+שנאמר הזכרים לה' – [the word] "זכרים"/males – implies two.
+אי אפשר – to ascertain exactly their two heads came out as one (see Tractate Bekhorot 17a), but rather, the one came out first and we don’t know which of them it was.
+בורר לו את היפה – that in general, the better and [more] healthy one goes out at the beginning.
+משמנים ביניהם – the owners and the Kohen do not have an advantage one on the other in their division other than the [permitted] fat, for the Israelite takes the fat and the leaves the lean one to the Kohen, for he who wants to exact [compensation] from his fellow bears the burden of proof (see Tractate Bava Kamma, Chapter 3, Mishnah 11). And the Halakha is according to Rabbi Akiva (see Talmud Bekhorot 18a).
+והשני – that remains to the Israelite, it should pasture until a blemish befalls it and afterwards it may be consumed, for it is a doubtful firstling , therefore, it is not slaughtered as pure. But that which belongs to the Kohen, it is not necessary to state that certainly he does not slaughter it until there should be a blemish, but we are speaking about at this time.
+וחייב במתנות – the Israelite, when he slaughters it, he would give to the Kohen the foreleg, jaw and maw. For whichever way you turn, if it is firstling, all of it goes to the Kohen, but if it is not a firstling, he (i.e., the owner) is liable to the priestly gifts.
+ורבי יוסי פוטר – for this is as if the Kohen was worthy of it and it reached his hand but if a blemish befell it, it is given to an Israelite. And it is found that it is exempt from the priestly gifts, for since we consider it as if it came from the hand of a Kohen to an Israelite. And the Halakha is according to Rabbi Yossi.
+רבי טרפון אומר יחלוקו – for Rabbi Tarfon retracted from what he said above [in this Mishnah] that the Kohen selects for himself the better part, for he holds that while alive also we compromise with both of them (i.e., the Kohen and the Israelite) and divide the proceeds. For both of them have a part in both of them (i.e., the animals – the two males). Therefore, if one of them died, they should divide the living one.
+רבי עקיבא אומר המוציא מחבירו עליו הראיה – and the Halakha is according to Rabbi Akiva.
+זכר ונקבה אין לכהן כלום – for perhaps a female [animal] came out first and he who wants to exact [compensation] from his fellow bears the burden of proof. But here, even Rabbi Tarfon admits, that there, when he disagrees because certainly that one [animal] goes to the Kohen, therefore it strengthens one’s right to divide it equally, but here, his power is lessened for perhaps the issue of first-born status is not connected at all. But however, it should go to pasture until a blemish befalls it and afterwards, he can consume it, for it’s a doubt.
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+יוצא דפן (a fetus extracted by means of the cesarean section) – its mother was operated upon by a section and they removed the fetus through its walls.
+והבא אחריו – that which is born after it through the path of the womb.
+ירעו עד שיסתאבו – for it is doubtful to Rabbi Tarfon if the firstling of the offspring is holy even though it is not a firstling to the womb, such as a fetus extracted by means of cesarean section which is the first that is born even though it did not open up the womb. If it is a firstling to the womb, it is holy even though it is not the firstling to the offspring, as for example, that which comes after one born by means of cesarean section which is the first that opened the womb bur is not the firstling of the offspring since the one born by means of cesarian section preceded it. But from doubt, both are sent to pasture until they develop blemishes and their owners will consume them with their blemishes for perhaps, we require both [that it is the first to open the womb and the first one born] of them to be firstlings of offspring and to [the opening of] their wombs, but neither one of them is holy. But he who wants to exact [compensation] from his fellow bears the burden of proof. But for Rabbi Akiva, it is obvious to him that we require both [of these prerequisites] require, and not a single one of them is holy. And the Halakha is according to Rabbi Akiva.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+הלוקח. עז בת שנתה – [a goat] a year old that produced an offspring within its first year.
+ודאי- that offspring belongs to the Kohen, for prior to this it had not produced offspring.
+ספק - it would be sent to pasture until a blemish befalls it and the owners would consume it in its blemishes (see Tractate Bekhorot, Chapter 2, Mishnayot 6-7). But if it is a doubtful firstling donkey, he would separate a lamb and it would be his.
+טנוף (discharge from the womb indicating abortion) – bubbles/pustules of blood that the animal discharges. And they show them to a wise shepherd and recognizes them if they are because of the pregnancy that it miscarried and perhaps it discharged within the first year which is a doubtful offspring and it is exempt from the laws of firstlings, therefore, even a goat that is one year old is doubtful.
+שליא – a kind of covering over the fetus that the fetus is lying in it (i.e., placenta).
+שפיר – above from the placenta is a membrane/skin that has in it congealed blood and it is called the sac of a fetus. And my teachers/Rabbis explained, it is a piece of flesh that has on it the form of a human. But there are those who say that is called a sac of a fetus, because it is made like a tube.
+ששפעה חרדת דם (that discharged a clod of blood) – that discharged a portion of blood (see also Tractate Hullin, Chapter 4, Mishnah 7 regarding to the placenta).
+הרי זו תקבר – to inform that it was exempted from the [law of] the firstling, for a person who sees that they bury it knows that what comes after it (i.e., born afterwards) is not holy for the [law of] the firstling. And the Halakha is according to Rabbi Akiva and [according to] Rabbi Eliezer ben Yaakov.
+
+Mishnah 2
+
+אין חוששין שמא בנה של אחרת היה - that what comes (i.e., the offspring) after it is a doubtful firstling, that we would say: “this animal never gave birth, but that she loved this one, the male offspring of her neighbor,” but if because that she has milk, there is a minority of those giving milk even though they have not given birth, but certainly we don’t say, that it is her offspring and that she is exempt from the laws of firstlings (see Talmud Bekhorot 20b).
+מבכירות – female animals that did not give birth until now.
+אין חוששין שמא בנה של זו בא לו אצל זו – for we should be troubled for all of them of a doubtful firstling status, but certainly, those that are running after/clinging to those animals that have given birth for the first time were definite firstlings, but those running after/clinging to those animals that were not giving birth for the first time were definitely plain (i.e., not firstlings). And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 3
+
+עושה מקום בקופיץ - This is our reading. But in the Gemara (Talmud Bekhorot 25a), it explains that we teach לקופיץ (instead of בקופיץ )/to a hatchel, that is to say, for the need of the place of the hatchel, we remove the hair of the neck, and there isn’t here [a violation of] (Deuteronomy 15:19): “you must not…sheer your firstling sheep,” for plucking with the hand is not sheering , but with a utensil, it is definitely forbidden.
+וכן מותר לתלוש את השער- and even ab initio, to show to the Sage the place of the blemish. And the Halakha is according to Rabbi Yosi ben Meshulam.
+
+Mishnah 4
+
+עקביה בן מהללאל מתיר [Rabbi Akavya ben Mehallalel permits] the wool for the Kohen to derive benefit from it.
+וחכמים אוסרים – for if he permitted him the wool that drops off/falls out while living, he will come to wait for a firstling in order that his wool will drop off/fall out every hour, and it will come to be a snare/stumbling block that he will shear it and work on it, and those consecrated animals that are disqualified are forbidden for shearing and for work, as it is written )Deuteronomy 12:15): “[But whenever you desire,] you may slaughter and eat meat [in any of your settlements according to the blessing that the LORD your God has granted you],” you may slaughter but not shearing.
+לא בזה התיר עקביה – meaning to say, not in this [case- of the hair of a blemished firstling which fell out, and which one put in a wall niche/window, and which -firstling – one slaughtered afterwards] did [Rabbi] Akavyah [ben Mehallalel] permit and the Sages prohibited, for everyone agrees that when he slaughters it, it is permitted, slaughtering provides the benefit of the wool that is attached to it to permit it after ritual slaughtering, he also benefits from that which is plucked/detached and placed in a wall niche/window. But they did not disagree other than regarding a dead animal, for that wool that is attached to it requires burial, [Rabbi] Akavya [ben Mehallalel] permits the wool that fell out from it while it was living but the Sages prohibit it as a decree lest he will delay in order to derive benefit from the wool that falls out from it every hour, and one would come to perform acts of shearing and work. But the legal decision is even after the ritual slaughter, the wool that fell out from it while living is forbidden.
+צמר המדובלל (wool which dangles/clumps in the wool) – that was not detached entirely but is attached with the wool and it doesn’t fall.
+את שנראה עם הגיזה – when they slaughter it and shear it after the ritual slaughter, that the wool that clumps/dangles is mixed with the rest of the shearing and does not appear as separated from it, it is permitted like the rest of the shearing.
+ושאינו נראה עם הגיזה – that it went outside too much and is recognized that it is [separated] from the shearing.
+אסור – it is like it fell off/dropped completely prior to the ritual slaughter. And the anonymous teaching is according to the Rabbis who dispute that of [Rabbi] Akavya [ben Mehallalel], and the Halakha is according to them.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+עד כמה. להטפל בבכור – to be engaged with its (i.e., the firstling’s) raising prior to giving it to the Kohen.
+בדקה עד שלשים יום ובגסה עד חמשים – In the Gemara (Tractate Bekhorot 26b), we derive it, from what is written (Exodus 22:28): “You shall not put off the skimming of the first yield of your vats. You shall give Me the first-born among your sons,” and adjacent to it (Exodus 22:29), “You shall do the same with your cattle and your flocks,” and they show an incongruity/objection, “your bull” which is mentioned earlier in Scripture to “the skimming of the first yield of your vats” which is early, and “your flocks” which is later than the “the first-born among your sons” but “the skimming of the first yield of your vats” which are the first-fruits are offered at fifty days, that the grain is ripened on Passover and we don’t bring the first-fruits until Atzeret/Shavuot, as it is written (Exodus 23:16): “and the Feast of the Harvest, of the first fruits of your work, [of what you sow in the field], and just as you do for the “skimming of the first yield of your vats, which you do not bring until the end of fifty days, so you do for your bulls that you do not bring it until fifty days, and in the manner that you act regarding the first-born of your sons, as it is written concerning it (Numbers 18:16): “Take as their redemption price from the age of one month up,” similarly you should do for your flock that you should not bring it until thirty days.
+בדקה שלשה חדשים – because its care-taking (i.e., of small cattle) is more troublesome (see Talmud Bekhorot 26b and Talmud Bava Metzia 69a), for its teeth are thin and it is not able to eat grass. And if it won’t be with its mother it will die. But the Halakha is not according to Rabbi Yossi.
+לא יתנו לו – for since its care-taking is cast upon an Israelite for fifty days, and the Kohen said to him “Within this time [period], give it to me and I will pasture/tend it.” It is similar to someone who rents it that he saves him from the trouble on the condition that he (i.e., the owner) will give it to him and not to another Kohen, and this is similar to a Kohen who helps/assists in the granary/threshing floor to thresh and to winnow in order that they will give him the heave-offerings/Terumot, and it is taught [in a Baraitha] that Kohanim and Levites who assist in the granary/threshing floor, they don’t give them have-offerings and tithes. But if [the animal] had a blemish and he said to him: “Give it to me and I will consume it, for since it was pointed out to him, e was not like the Kohen who assists in the granary.
+בין תמים בין בעל מחם – whether at the time of the Temple or whether at the present time, every year it is his, he is permitted to uphold it. And a firstling with a blemish, we derive that it is given to a Kohen, and he consumes it with its blemish for since it is written (Numbers 18:18): “But their meat shall be yours,” is the plural language, whether it is pure firstling or whether it is a firstling with a blemish.
+
+Mishnah 2
+
+כל שנים עשר חדש – from when it (i.e., the firstling) was born.
+לאחר שנתו – as for example, at this time, when he needs to keep it/sustain it until a blemish befalls it.
+אינו רשאי לקיימו אלא עד שלשים יום – from the day that the blemish befalls it [consuming it thirty days later].
+
+Mishnah 3
+
+רבי יהודה מתיר – with blemishes that are in the eye, Rabbi Yehuda admits/agrees that it is prohibited, because they change after death since because of the pain of death, the eye changes and even though it appears as a permanent blemish, if it had appeared to it while living it would have appeared as a passing [blemish], and he would not permit anything other than blemishes that are on the body that do not change. But Rabbi Meir holds that we make a decree that blemishes that are on the body that do not change on account of blemishes that are in the eye that do change. And the Halakha is according to Rabbi Meir.
+
+Mishnah 4
+
+מומחה – he that received permission from the Nasi/President or from the Bet Din/Jewish court of the Land of Israel to permit firstlings. And even though that in a general way, he who studied the [Written] Torah [and the Oral Torah] and knows how to think and to compare by analogy [two laws] and to understand and form a conclusion by analogy, he one who is called a specialist/Mumheh, and when he is recognized and known and when he has acquired fame among the people of his generation, he is a specialist for the many, and he can judge as an individual, even though he did not receive permission from the Exilarch/head of the Diaspora community, [but] in regard to permission to permit firstlings, he is not called a specialist, and he is not able to permit firstlings other than after he receives permission from the Bet Din/Jewish court of those ordained in the Land of Israel, for the domain of the Exilarch does not have an effect in this.
+וישלם מביתו – and when he pays a Kohen, he gives one-fourth of its cost if it is a small animal, and half of its cost if it is a large animal. And because of this, he pays one-half [of its cost], for the money that is placed in doubt we divide it, but one can say that he loses it, for if he had not permitted this to himself, he would bring a complete expert and permit it for himself and he would consume it, but now it requires burial, and one can say, that he doesn’t lose anything, for perhaps, there wasn’t a blemish and a complete specialist would not permit himself [this], and perhaps a fixed blemish would not fall upon it ever until it dies. And the case where he doesn’t pay one-half for a small animal like that of a large animal, is because there is greater trouble to raise a small animal and he who permitted the firstling for the Kohen saved him from the great trouble to care for a small animal, for perhaps if he had shown it to another, he would not have permitted it and he would have great amount of care taking for it until a blemish would befall it, and for this reason, he would injure it that he would not have to pay other than one-quarter. But Maimonides explained this regarding another matter, and this is essential.
+מה שעשה עשוי וישלם מביתו – for the one that where there is a case of indirect damage, he is liable to pay from his house/property for the loss that he caused to his fellow, but the one that does not judge a case of indirect damage explains our Mishnah explicitly that he engaged in business by hand [directly].
+וזיכה את החייב – and the case can be found as for example, that he had a deposit with the lender and this [specialist] exempted the borrower [from paying] and he took the deposit in his from the hand of the lender and returned it to the borrower.
+וטימא את הטהור – it is found that he did business with it by hand, as for example, that he brought before him pure animals to borrow them and he said that they are ritually impure and he took one reptile and had it come in contact with them, in order that there would be no further doubt and that his words would be validated.
+וטיהר את הטמא – as for example that he took ritually pure fruit/produce and combined them with those fruit/produce that he purified, and he acted not in accordance with the law and defiled them.
+ואם היה מומחה לבית דין – that he received permission from the Bet Din.
+פטור – for he would not be able to tell him why he made this judgment for he was not expert in the laws.
+האם שלה – her womb.
+והאכילה רבי טרפון לכלבים – for they asked him about it and he said that it was “torn” (i.e., unkosher) and he fed it to the dogs.
+שלא תלד – because their cows and pigs were very prominent and they sell them for a high price , and they want that they will not give birth for another kingdom in order that they will be needed, and they cut/sever their mother and she does not die, therefore, she is not “torn”/unkosher.
+הלכך חמורך טרפון – you have lost your donkey, for you need to sell it in order to pay the cost of the cow to its owners.
+שמומחה אתה – one and another thing he said to him, one – that he error in this matter of a Mishnah, for our Mishnah in [the third chapter of Tractate Hullin] “These are the torn animals’ [Mishnah 2], you took its mother which was kosher and we hold that he errs in the matter of the Mishnah, and the former argument is to be reinstated and we judge him appropriately and he does not pay. And furthermore, alternatively, and the weighing of opinions [of opposing views] – that is, as for example, two Tannaim or two Amoraim who argue, and the Halakha is not stated either according to this Master or according to that Master and the general practice is like one of them, and he went and acted like the other one, what is done is done and he pays from his estate.
+
+Mishnah 5
+
+אין שוחטין על פיו – for perhaps because of reward he permits it.
+כאילא – the name of a Sage that lived in Yavneh, and he was a pious individual and was not suspected of this, and whether he said to them that it (i.e., the firstling) was pure or whether he said to them that it had a blemish, he would take all of his salary.
+ארבע איסרות בבהמה דקה ובגסה ששה – a large [animal] increases the trouble involved, to cast it to the ground and to turn it upside down and to check its blemishes. Therefore, its payment is greater.
+בין תמים בין בעל מום – and even though that when he tells him that it is ritually pure, he does not benefit from him at all, and he takes his salary, for if he did not take his payment/reward , they wold come to suspect him that he said that it (i.e., the animal) has a blemish, and from here, Maimonides judges on those who slaughter [animals] for the public, for it is appropriate for them either that they should not take a salary at all, or that they should take a salary on the finding of [animals] that died of themselves or were torn, like those that are found in the field, similar to those who see the blemishes in firstlings.
+
+Mishnah 6
+
+הנוטל שכר לדון דיניו בטלים – as it is written (Deuteronomy 4:5): “See, I have imparted to you laws and rules as the LORD my God has commanded me, [for you to abide by in the land that you are about to enter and occupy.],” just as I [do it] gratuitously, so you [do them] gratuitously. But among the Rabbis of Ashkenaz, I saw scandalous behavior in this matter , that an ordained Rabbi, the head of a Yeshiva, is not embarrassed to take ten gold coins in order to be [present] for half-an hour for the writing and delivery of one Get/Jewish bill of divorce, and the witnesses that affix their names on the Get [receive] two gold coins or one gold coin for each of them at the very least, and this is not a Rabbi in my eyes, but rather a thief and a violent man who attained it by force, because he knows that we don’t give a Get in his city without his permission, and he who gives the Get against his will needs to give him all that he desires. |But I am worried regarding [this] Get/Jewish bill of divorce that it is invalid, for it is taught in our Mishnah, that a person who takes a reward to judge, his judgments are invalid; to testify, his testimony is invalid.
+
+לקדש – to mix the dust of the sin-offering in fresh water in a vessel.
+אפר מקלה – the ashes of a portable stove on feet is called calcined ashes/hearth ash (i.e., a symbol of mourning, supplication), that is to say, mere ashes that have no sanctity.
+אבל אם היה – this person who sees/examines the firstlings, or this one who is a judge, or the witness, or the one sanctifies is a Kohen, and the person who goes with him pardons him in the place of defilement and defiled him from consuming his heave offering, and makes him lose out that he needs to acquire non-sacred produce and to eat, and the value of non-consecrated are more expensive than the value of the heave offering, for non-sanctified produce is appropriate for all, but heave offering is not appropriate other than for pure Kohanim.
+מאכילו – this one who brings him gives him to drink and anoints him.
+ונותן לו שכרו כפועל – if he was customarily [engaged] in heavy and difficult labor, and he earns a great deal, we estimate how much a person like this wishes to take that is less than one he would earn with heavy labor and to be engaged in this work which is easier, and such we give him,. For it is permitted fo each judge to take a salary for his idleness, for the idleness is known and recognized/familiar, and he takes from the two litigants equally, but more than this is forbidden.
+
+Mishnah 7
+
+החשוד על הבכורות – a Kohen who is suspected of placing/attaching a blemish on a firstling.
+בשר צבאים – for it (i.e., deer/gazelle meat) is red and he switches it with the meat of a calf, and sometimes, when he sells the firstling of a pure calf and he said that it is the meat of a deer/gazelle, where we aren’t troubled by a firstling.
+ולא עורות שאינן עבודים – but of tanned [hides] we buy from him, for if it is a firstling, he would not trouble himself with it, for he holds that the house of the Rabbis will hear of it and will cause him to lose [money] from it.
+לוקחים ממנו עורות של נקבה - - for they certainly will know it But the first Tanna/teacher who prohibits it, holds that perhaps that they sever its male genitals and treat it like the females, and when they asked him what is this incision in the place of the female genitals, he would state that the mice consumed it. But the Halakha is not according to Rabbi Eliezer.
+מלובן וצואי – they explained in the Gemara (Talmud Bekhorot 29b) that it states: wool that is cleansed of its dirt, that is to say, that he washes from its filthy matter . But we don’t say that if it if is a firstling, he does not lose his troubles/efforts and it doesn’t glisten for he holds that the Rabbis heard and causes him to lose from it, for since he troubles a small amount but is not exacting with it.
+אבל לוחקין ממנו טווי ובגדים – for if it is firstling, he would not go to the trouble all that much with them, for he stringent with his trouble for perhaps he will suffer loss from it.
+טווי ובגדים – he is not saying actual clothing. For now that is merely spun, they will purchase from him, but he needed woven clothing, but rather, clothing, that is linen made from wool which is not woven.
+
+Mishnah 8
+
+החשוד על השביעית – to sow or to do business with the after-growths of the seventh year.
+סרק – that is prepared with a comb, for since his trouble is little/small, he is not stringent.
+אריג – not actually woven, for now that which is spun is permitted, we require woven. For this comes within the category of spun before it. But rather, woven, that is by the eye, twisted chains that they make from flax that were never spun.
+
+Mishnah 9
+
+אפילו מים ומלח – and because of a fine [they don’t purchase water or salt from him].
+כל שיש בו זיקת תרומה – every thing that the heave offering is used for. And “all” includes the insides of fish that they combine with them olive oil that has the obligation to pay heave offering. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 10
+
+אינו חשוד על המעשרות – and they purchase from him grain in the rest of the years of the Seven Year cycle, but they don’t tithe from them as definitively [tithed] but as a doubtfully tithed. And the reason is that he who is suspected [of violating] the Sabbatical Year is not suspected on account of tithes, and one who is suspected on account of tithes is not suspected on account of the Seventh Year [produce], because there is is in each of hen material that is not part of its partner; Seventh Year produce does not have be consumed inside the walls of Jerusalem, but Second Tithe is not consumed other than within/inside the wall [of Jerusalem]. Therefore, there is a more stringent punishment regarding [Second] Tithe than from the punishment of [not consuming] the Sabbatical Year produce. For the [Second] Tithe has redemption, but since the Seventh Year [produce] is forbidden, it does not have redemption, therefore, the Seventh Year is more stringent than from the [Second] Tithe.
+החשוד על זה ועל זה – since he is suspected [of violating] a Torah prohibition all the more so, that he is suspect [of violating] on the purities, for they are from the Rabbis, that a person eats his unconsecrated produce in ritual purity.
+ויש שחשוד על הטהרות – that are of the Rabbis, but is not suspected on account of Seventh Year produce and [Second] Tithe. For one that is suspected on a Rabbinic [legislation] is not suspected [of violation] of a Torah prohibition.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כל פסולי המוקדשין (all consecrated animals that are disqualified) – Holy Things that had a blemish befall them, if we sell them at a high price, it is a benefit of discretion to Temple property. Therefore, they are sold in the bazaar/shop, that is the marketplace where they sell in the rest of the unconsecrated meat and there it is sold at a high price.
+ונשקלין בליטרא – to be sold in the manner that the butchers sell unconsecrated meat, for since they are able to sell it at a high price, they add to its worth when they redeem them from Temple property.
+חוץ מן הבכור ומן המעשר – that if they are sold at a high price their benefit is to owners. The firstling, its benefit is to the Kohen, for the meat of a firstling is consumed by everyone, but the Kohen sells it and takes its monetary worth, for the Kohen is called the owners of the firstling. But because of the benefit of the regular individual/commoner, we do not treat lightly Holy Things to treat them with the custom of unconsecrated things to sell them in a bazaar/shop, but rather in his house, and even though people will not cut the meat so much. But they are not measured with a litra but rather by estimation, and if he loses [a bit], it does not matter.
+ושוקלין מנה כנגד מנה – that if he has a piece of unconsecrated meat that is weighted in the litra, he can weigh the meat of a firstling against it. But tithes we don’t weigh a Maneh against a Maneh, for at it appears as if he sells it, and the tithe of cattle it is prohibited to sell it at all because it is not written regarding it (see Numbers 18:17): “[But the firstlings of cattle, sheep, or goats] may not be redeemed,” in the manner that it is written regarding a firstling but rather (Leviticus 27:33): “[If he does make substitution for it, then it and its substitute shall both be holy:] it cannot be redeemed/לא יגאל,” and we taught in Sifrei [B’midbar] that regarding a firstling where it states “it cannot be ransomed,” tithes, where it states concerning it, “it shall not be redeemed”, is no sold, neither living nor slaughtered, and not pure and not with a blemish.
+
+Mishnah 2
+
+לא ימנה ישראל עם הכהן – to eat with him in an association from the meat of a firstling with a blemish, for they not numbered regarding the firstling other than in an association that is entirely Kohanim [alone], as it is written (Numbers 18:18): “But their meat shall be yours: it shall be yours like the breast of elevation offering and like the right thigh,” for just as the breast and the thigh are for the Kohanim [only], and not for the Israelite, even the firstling, whether pure or with a blemish, are for the Kohanim [only] and not for the Israelite.
+ובית הלל מתירין ואפילו נכרי – as it is written (Deuteronomy 12:15): “[The impure and the pure alike may partake of it,] as of the gazelle and the deer,” just as the gazelle and the deer, even a heathen [may partake of it], even to the firstling also. And Scripture [teaches] as it is written (Numbers 18:18): “But their meat shall be yours:…like the breast of elevation offering and like the right thigh,” and it is speaking specifically about the pure firstling.
+שאחזו דם – a sick [animal] who is danger from excess blood [letting].
+אין מקיזין לו דם – and even in a place where he does not make in it a blemish. For since a person is pressed (see Tractate Pesahim 11a) when his money is at stake, if you permitted him in a place where he does not make a blemish, he would come to make it in a place where one makes in it a blemish.
+ובלבד שלא יעשה בו מום – that he will not tear apart the top of his ear or the top of its lips in the place where it is not able to return and be healed, the Rabbis hold all the more so that if you did not permit him in a place where there is no blemish, he will come to make it even in a place where it has a blemish.
+לא ישחוט עליו – for since and he placed in it [a blemish] until another blemish befalls it.
+יקיז – [he should draw blood] even in the place where he makes a blemish in it, even he needs to let blood from the same limb and not leave it until it dies. But even though he made a blemish with his hands, he should slaughter it. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 3
+
+הצורם (he who makes a slit) – he mutilates/disqualifies. And we are speaking of a Kohen, who slits the ear of the firstling in order that it will be unconsecrated in his hand.
+הרי זה לא ישחט עולמית – and even if another blemish befell it, because of a fine, because he transgressed and placed a blemish on Holy Things. For a person who places a blemish on Holy Things is flogged forty times (i.e., minus one), and even if he made a blemish upon a blemish. As it is written (Leviticus 22:21): “there must be no defect in it,” it reads, “will not be in it,” that he will not place in it a defect. For it could have been written, “a defect,” but it is written, "כל מום"/”there must be no defect,” to include even a defect that he did not place upon it.
+כשיולד לו מום אחר ישחט עליו – and even on the same defect itself. If it person who placed the defect on it died, his son slaughters it after him on that defect, but the Rabbis fined him (i.e., the original person who placed he defect on the animal) but the Rabbis did not fine his son. And such is the Halakha.
+ושערו מדולדל – that it was never sheared.
+קסדור (quaestor) – appointed by the king.
+מה טיבו של זה- that he left it to be wounded/damaged so much.
+פגיון – a knife that has two mouths is called a dagger.
+והתירוהו – even though that the heathen intended to place upon it a blemish. Since that it was without the knowledge of an Israelite/Jew that he did it, he didn’t intend to do something beneficial to a Jew.
+ראה שהתירוהו והלך וצרם באזני בכורות אחרים – in order to do something beneficial to a Jew, it was done as if the Jew had said to him that he should do it and it is prohibited.
+היו תינוקות משחקות – and it is necessary to inform us about a heathen quaestor and young children. For if it had taught [only] the quaestor, I might think that it was a heathen that was permitted for one cannot make a decree for perhaps he comes to hand it over to you and to learn how to make a blemish in Holy Things, for we do not care that it is the habit of heathens for it is their custom in forbidden thigs, but a minor, if he permitted him, he would come to hand it over to you, I would say no. But if we taught only regarding young children, I would think that it was a young child that the Rabbis permitted, for one that is appropriate would not come to state also that an adult who cast upon it a blemish would be permitted, for a minor and an adult are not confused/interchangeable, but an adult heathen who comes to switch with an adult Israelite, I would say no. Both are necessary.
+כל שהוא לדעתו אסור – to include an indirect effect. As for example, that he would cause the animal to walk in a place where there is iron in order that it would trip upon it and a blemish would befall it.
+ושלא לדעתו מותר – to include that if the Israelite/Jew was making a statement incidentally (i.e., in ignorance of its legal bearing), and states in the presence of the heathen that this firstling if a blemish befell it, that is that we consume it. And the heathen heard and placed upon it a blemish, it is permitted.
+
+Mishnah 4
+
+היה בכור רודפו כו' הרי זה ישחט עליו – but the law only applies when he kicked it (i.e., the animal) at the time that of the chase [by the animal of the person], but not when it was not at the time of the chase.
+הראויין לבוא בידי אדם – that one can say that a person make them (i.e., the blemishes) in it (i.e., the animal), such blinding its eye, cutting off his hand, or slitting its ear.
+רועים ישראל נאמנים – a Jew who is shepherd of the cattle belonging to a Kohen is believed to state o the blemishes that befell the Kohen’s cattle that they happened on its own, and the Kohen, its owner can consume it with its blemish. But we do not suspect him that perhaps through a person this blemish came intentionally and that this shepherd is lying and he comes to permit it in order that his master the Kohen will slaughter it and feed him from it, for an Israelite/Jew is permitted to eat from the firstling with a blemish when the Kohen gives him [food] from it, for in this we do not suspect him, for a small amount of quaffing like this, we do not suspect that the shepherd would lie and transgress the sin in order for this small quaffing alone (see Talmud Bekhorot 35a – that they are so dependent upon their employers for their bread and butter).
+רועים כהנים – shepherds who are Kohanim, are not believed when they shepherd the cattle of Israelites/Jews. For this Kohen is suspected that he himself placed a blemish in it, that this shepherd would say, My master did not leave it to me and I will give it to an other Kohen. And the same law applies that the Kohen shepherd is not believed to testify on a firstling of another Kohen, for we are suspicious of doing good to each other, for he held that I will testify for him now and he will do do me a favor when an Israelite gives me a pure firstling, and I will place a blemish in it and this Kohen will testify on my behalf that the blemish befell it on its own.
+רבן גמליאל אומר נאמן הוא על של חבירו ואינו נאמן של עצמו – Rabban Shimon ben Gamaliel disagrees with the first Tanna/teacher, for he holds that the Kohanim were not suspected other than on the firstling itself for was already given to him by an Israelite, but on that of his fried, whether, his Master/teacher or another, they were not suspected concerning them.
+רבי מאיר אומר כל החשוד בדבר לא דנו ולא מעידו – and there is a [difference] between the first Tanna/teacher and Rabbi Meir, for according to Rabbi Meir, a firstling belonging to a Kohen that blemish befell it, two from the marketplace have to testify upon it, but one witness, even one who is not a Kohen, does not help. But according to the first Tanna/teacher, especially a Kohen is not believed to testify on the firstling of a Kohen, for we are concerned for doing good to one another, but one who is not a Kohen, even one who testifies is believed to permit it. But Rabban Shimon ben Gamaliel states that even the children and the members of the household of a Kohen are believed, for specifically, only on what is his he is not believed. And his wife is also not believed because she is like is body. And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 5
+
+הראיתי בכור זה – to a Sage. And he said to me that this is a permanent blemish and he slaughters it, as long as he has witnesses that he [himself] did not make the blemish. For the Kohanim are suspected of placing a blemish in a firstling in order to sell it or to consume it as unconsecrated meat, but they are not suspected of consuming pure Holy Things outside [of the Temple courtyard] or to state about a temporary blemish that it is permanent. And a Kohen who is a specialist/expert is believed to adjudicate about the blemish of a firstling that it is permanent and/or to permit it. And similarly, a Kohen is believed to state that an Israelite/Jew gave me this firstling with a blemish and he is supposed to reveal if the Israelite/Jew gave it to him with a blemish or not, and it is a matter of business to reveal that people are not lying.
+הכל נאמנים על מומי המעשר – Kohanim are obligated to separate the tithe for cattle like an Israelite/Jew. And everyone is believed to stated regarding a blemish that was made on the cattle that was tithed that it was not intentional, and even its owners. For since that if he needs to, he would place of blemish in his entire flock prior to to tithing, and it would be found that the tithe has a blemish.
+שנסמית עינו שנקטעה ידו – that is a prominent blemish.
+בני הכנסת – that is to say, that they are not Sages. And these words [apply] when there is no individual specialist/expert, but in a place where there is an individual expert/specialist, it is not slaughtered other than by the word of the expert, and even with a prominent blemish. This is similar to the renunciation of vows that in a place where there is an individual expert/specialist, three commoners [on a Jewish court] do not help.
+אפילו היו שם עשרים ושלשה – even if there was a Sanhedrin in the place, if there isn’t one individual that received permission to permit the blemishes of a firstling, it is not slaughtered by their word, even with a prominent blemish, until there will be a specialist/expert there. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 6
+
+השוחט את הבכור – and sold from its flesh and it became known to us that he had not shown it to a Sage.
+מה שאכלו – those who purchase its food.
+ויחזיר להם את הדמים – because of a fine. That he fed them forbidden flesh/meat.
+מכרוהו – those who purchase it for a heathen, since he did not cause them the prohibition, they will pay him the cost of the torn animal, like it is sold cheaply, and he will return to them the remainder. But regarding a firstling, it is not taught, “they sold it to heathens,” for from a pure firstling is prohibited to derive benefit.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+על אלו מומין. נפגמה – there is no notch without loss, but a slit [in the ear] implies also without loss, and the measurement of a notch is when one makes a notch deep a=enough for the nail to halt on passing over the edge (see Talmud Bekhorot 37b).
+חסחוס (if the ear is split from the cartilage inwards) – the lobe of the ear which is called TANRUS in the foreign language.
+אבל לא מן העור- for the distinguished skin is healthy and it is not a blemish and this skin is the soft ear-lap.
+נקיבה מלא כרשינה – that there is in the cavity of the incision a measurement of the berry of vetch, whether the incision is long or whether it is round, if there is in all of them to combine in its cavity like the measurement of a berry of a vetch, this is a blemish.
+שתהא נפרכת – it becomes crumbles and broken pieces when they handle it. But the Halakha is not according to Rabbi Yossi. But these blemishes that are considered in our Mishnah, when they slaughter upon them the firstling, we derive from Biblical verses, as it is written (Deuteronomy 15:21): “But if it has a defect,” is a generalization, “lameness or blindness” is a detail, “any serious defect” – it returned to provide a generalization, you do not judge other than what is similar to the detail. Just as the detail explains open blemishes that do not return [to their healthy state], so also, all open blemishes and they don’t return [to their healthy state] (and the Halakha is according to the first Tanna/teacher).
+
+Mishnah 2
+
+ריס של עין- the eyelid of the eye.
+הרי בעיניו – that is to say, behold that there is in his eyes.
+דק (cataract; veiled or withered spot in the eye) – TILA in the foreign language.
+חלזון, נחש – that is an eye-disease, also called נחש (see Talmud Bekhorot 38b), and we call it NAHASH for it is made striped like a snake. And it is additional flesh that is stretched and covers part of the black that is I the eye, and we call it TIFRA in Arabic, like we call the fingernail TIFRA, because it covers the eye in the manner that the fingernail covers the flesh of the finger.
+עינב (growth on the eye) – that there is in his eye like the berry/grain of a growth.
+לבן הפוסק בסירא – SIRA/thorn that is a line that is in the eye around the black that from which the vision of the eye comes. But if a white thread comes out from the white that is in the eye and breaks through a line and enters into the black, this is a blemish.
+שחור ונכנס בלבן – if one black thread comes out from the black that is in the eye and breaks through the thorn, and enters into the white [of the eye].
+אינו מום שאין מומין בלבן – for it is not the eye, but rather the fat of the eye.
+
+Mishnah 3
+
+חורוד (white spots on the cornea/cataract) – like white drops on the eye. The Aramaic translation of white is חיור/white.
+והמים (rheum)– that descends into the eye and prevents the seeing.
+הקבועים – it refers to both, to the white spots on the cornea and the water/rheum.
+בודקין אותו שלשה פעמים בתוך שמונים יום – on every twenty-seven days which is one-third of the time of eighty days, approximately, we examine it if the cataract/white spots on the cornea went away. And if it it went away, even though it returned, we count eighty days from the day that it returned, for it isn’t lasting white spots on the cornea/cataracts until it stands for eight days. But if he did not examine it within the eighty [days], even though the cataracts/white spots on the cornea are found there on the eightieth day, it is not a blemish, lest in the meanwhile, it went away and then returned. And the Halakha is according to Rabbi Hanina ben Antigonus.
+אלו הן מהם הקבועים – meaning to say, how do we know if it lasting or transitory?
+אכל לח ויבש של גשמים – if they fed it straw and leeks for medicinal purposes that we call FINEO in the foreign language.
+לח – that grows in Adar and half of Nisan.
+ויבש- that grows in Elul and half of Tishrei.
+של גשמים – that is that grew in a field sufficiently watered by rain and requiring no artificial irrigation. But our Mishnah is deficient and should be read as follows (see Talmud Bekhorot 38b): If it ate moist (i.e., that grew during Adar and half of Nisan) and dry (i.e., that grew during Elul and half of Tishrei) of a field regarding a field naturally watered by rain, it is a blemish; if it was a field requiring irrigation, it is not a blemish. But if it is a field naturally water by rain, [if] it ate dry (i.e., that grew during Elul and half of Tishrei) and afterwards, it ate moist (i.e., that which grew during Adar and half of Nisan) it is not a blemish until it would eat dry (i.e., that which grew during Elul and half of Tishrei) after that which is moist (i.e., that which grew during Adar and half of Nisan).
+של בית השלחין - land that requires watering it is not for medicinal purposes, and we don’t examine it.
+אכל יבש ואחר כך לח- for medicinal purposes, this is not its cure, and even though he was not cured through it, it is not a blemish.
+עד שיאכל יבש אחר הלח – this is the manner of his cure, straw and leeks that grow in Adar and half of Nisan, we feed it during Adar and half of Nisan, but straw and leeks that grew in Elul and half of Tishrei, we feed it in Elul and half of Tishrei. For we don’t slaughter it until all the days of the summer have passed and we examine it at both times, and if it was not cured, it is a blemish, and it (i.e., the animal) needs to eat from them no less than a dried fig during each and every meal all three months at the beginning of the meal and after it drank, and it would not be tied at the time that it eats these grasses for medicinal purposes, and there wouldn’t be an individual [animal] but with its fellows, in the field and not within the city. And if it fulfilled all of these conditions and was not cured, it is a blemish and we slaughter it.
+
+Mishnah 4
+
+חוטמו שניקב וכו' – and this is where the outer partitions/walls of the nose were perforated, that the perforation is seen from the outside. But [if] it is not seen other than from inside, as for example, when the partition that divides the nose was perforated, it is not a blemish, for it is secret, and we derive from [the principle] of a generalization and a specification, that we require blemishes that are revealed [in the open].
+שנפגם – and it has something missing/lacking.
+שנסדק – but there is nothing lacking/missing. And the measurement of the notch/incision, in order that the fingernail can encircle it.
+שפתו – the outer row/line of the lip [of the firstling], meaning to say, the outer point/thin part.
+חיטיו החיצונות – the teeth that are in the middle of the mouth.
+שנפגמו – that are missing.
+נגממו (incisors are broken off/levelled with the gums) – squashed beyond recognition -, and there doesn’t remain from them other than a small mark/trace, and they don’t protrude like they are accustomed to be.
+הפנימיות – the large teeth that we call MASHILASH, that were completely uprooted. But if they were damaged or worn down/levelled, it is not a blemish.
+אין בודקין את המתאימות ולפנים – the large teeth that one appears like two [teeth] and are made like twins. From there and inward it is not considered a blemish because it is in secret. But they themselves, when they were uprooted, are not a blemish. But the Halakha is not according to Rabbi Hananiah (Hanina in the Mishnah) ben Antigonus.
+
+Mishnah 5
+
+זובן (bag which contains a male animal’s membrum) – the case/casket that the sinew of the cattle is hidden/covered in). When it is damaged/mutilated, it is a blemish because it does not return healthy, but if it was removed it is not a blemish, for it returns to its normal condition.
+עריה של נקבה (genitals of a female animal) – pudenda that protrudes outward and appears on the rest of the area of the body.
+במוקדשים – in the rest of Holy Things that have in them female [animals] as for example, peace offerings, for whereas regarding the firstling, there isn’t a female.
+אבל לא מן הפרק (but not at the joint) – that is damaged between the joints a long ascent, when all of the tail has not been severed.
+או שהיה ראש הזנב מפציל את עצם – the head of the tail is suspended below, the flesh and skin is peeled and the boney remains uncovered, it still is not a long ascent, since it is the head of the vone.
+מפציל – that it was peeled/split off. Another explanation- that the tail was divided at its end to two tails and there is a bone in each of them.
+ובין חוליא לחוליא מלוא אצבע – that the vertebrae/links of the tail are far from each other, the distance of a finger’s breadth, which is the width of a thumb.
+
+Mishnah 6
+
+אין לו ביצים או אין לו אלא ביצה אחת – Our Mishnah is deficient and this is how it should be read (see Talmud Bekhorot 40a): It (i.e., the animal) doesn’t have two testicles in two sacks, but rather [only] in one sack; alternatively, two sacks and one testicle, behold this is a blemish.
+ר' ישמעאל אומר אם יש לו שני כיסים – He is disputing the concluding clause, for the first Tanna/teacher states if it doesn’t have anything other than one testicle and two sacks, it is a blemish, but this is not the case, for whenever it has two sacks, it is certain that it has two testicles. But on the first clause, he admits/agrees that where it doesn’t have other than one sack, it is like someone that doesn’t have anything other than one testicle.
+רבי עקיבא אומר- we certainly don’t say this, but rather, we have the reading, “he sets it on its buttocks and squeezes [its testicles]. And its example is found in the chapter [five of Tractate Eruvin 53b]: “How did they augment towns?” – is it (“sets it on its buttocks”) taught עכוזו (with an AYIN) or is it taught אכוזו (with an ALEPH)? [It is taught] עכוזו (i.e., with an AYIN) – they set the firstling on one rump/buttocks (though it could mean the genitals), for he has only one genital in two sacks.
+וממעך (dissolve by rubbing/crushing) – and feels the sack and the groin.
+אם יש שם ביצה אחת סופה לצאת - but if it does not come out, it is a blemish.
+והתיר רבי עקיבא – that it is a blemish, for he did not find it (i.e., the genital in its place when he crushed it/rubbed it and felt it and. And such is the Halakha.
+
+Mishnah 7
+
+בעל חמש רגלים או שלש – but that we calculate it as a blemish and not as “torn,” these words [apply] when it has more or less in its hands, that is, those of the side of the head, but missing a foot or having an additional foot from its back feet , it is a “torn” animal, and it is prohibited to be consumed.
+קלוט (an animal with un-cloven hooves – a sign of uncleanness – born of a clean animal, a monster or a hybrid) – round, and even if they are slit/cloven – it is a blemish, for the split hooves of an pure animal are not round.
+שחול (an animal with a dislocated hip) – that its thigh/haunch is detached. The Aramaic of “I drew him [Moses] out [of the water]” (see Exodus 2:10) is שחלתיה /”I drew him out.”
+כסול (an animal with a deformed hip) – it is the manner of an animal that the thigh/haunch is attached to the fat-tail near the groin, but not above from the grown, and in this one, the thigh/haunch is upon the groin.
+
+Mishnah 8
+
+אף על פי שאינו ניכר – when it (i.e., the animal) stands, the break is not seen, but it is recognized when it walks that it limps, for it is not recognized at all, it is not a blemish.
+מומין אלו – bone of the foreleg or the bone of the hindleg that were mentioned above.
+אילא – the name of a Sage.
+עגול כשל אדם – that it is not the manner that the roundness of the eye of an animal is like that of a human.
+רוב המדבר – that is that part of the tongue that is not attached to its jaws.
+ובית דין של אחריהן אמרו הרי אלו מומין – and such is the Halakha.
+
+Mishnah 9
+
+מעשה שהלחי התחתון – because it is taught above (see Tractate Bekhorot, Chapter 6, Mishnah 8) that its mouth (i.e., of a firstling animal) is similar to that of a pig, the Rabbis argue with [the opinion] of Illa, it comes to tell us that now the Rabbis do not dispute it other than regarding its upper lip which is stretched over its lower [lip], but [if] its lower lip is stretched over the upper[lip], the Rabbis admit/agree that it is a blemish. And also the story regarding the lower jaw that stretches over the upper [jaw], and the Sages stated that this is a blemish. These words [apply] when the bone of the lower jaw stretches over the [bone of] the upper [jaw], then it is a blemish even in an animal. But if it lacks a bone but rather that its lower lip is longer and receives the upper lip, it is blemish in a human but not in an animal.
+אזן הגדי שהיתה כפולה – that it has two ears from one side, an ear within an ear.
+בזמן שהיא עצם אחד – and it has only one earlobe, in which the upper earlobe is doubled inside it and combined below, it is a blemish.
+ואם אינה עצם אחד – the earlobes are differentiated/separated above.
+אינו מום – but the reason is not explained. But nevertheless, it is not similar to an animal (i.e., a firstling) with five feet, for an ear within an ear is not seen all that often.
+שהיא דומה לשל חזיר – round like the tail of a pig, and even though it is not thin like it.
+שלש חוליות – it is specifically in the tail of a lamb that we require three vertebrae [of the spinal column], but the tail of a kid, one vertebrae alone is a blemish, two are not a blemish. And such is the Halakha.
+
+Mishnah 10
+
+יבלת (wart) – POROSH in the foreign language. And even if its is the white of he eye, and it has hair, it is a blemish.
+ושנפגם עצם ידו- that the blemish is known. And above, we are speaking about when it is broken.
+ושנפסק עצמו שבפיו – that the teeth are set in it. It (i.e., the Mishnah) is speaking of above the sinews. For if it is the sinews themselves, which are the teeth themselves that are in the middle of the mouth, but it is taught above (see Tractate Bekhorot, Chapter 7, Mishnah 4): “if the incisors are damaged or worn down, it is a blemish.”
+עינו אחת גדולה – like that of a calf.
+ואחת קטנה – like that of a goose.
+במראה – that it appears to all that this one is larger than the other one.
+אבל לא במדה – that it is not recognized other than by measurement, it is not a blemish.
+ולא הודו לא חכמים – with Rabbi Yehuda. And the Halakha is according to the Sages.
+
+Mishnah 11
+
+ערקוב (the inner part of the knee/inner angle of the joint which unites the thigh and the leg of the animal) – to the upper tie which is the place of the connection of the thigh with the foreleg. But corresponding to it in a camel it is recognized that it has corresponding to this upper leg from under the hip-bone to the ankle (i.e., the knee and the surrounding parts), this bone protrudes outward.
+כל מרבית העגלים כן (through the whole period of growth of calves it is so) – all of the growth of calves and their custom – is that their tails reach the inner part of the knee [therefore, less than this it is a blemish], and when they are grown up, they (i.e., the tails) extend/stretch below.
+שבאמצע הירך – this is the upper joints/hams of the knee that I explained which correspond to that of a known camel.
+על אלו מומין שוחטין את הבכור – even though it is taught in the beginning of our chapter (see Mishnah 1 of this chapter), “on account of these blemishes they slaughter the firstling,” it returns and teaches it again here, because it is taught three, it adds, etc. and they said to him: we did not hear of these” (see Mishnah 8 of this chapter), he reviewed them and generalized them to state that even on these blemishes, they slaughter [the firstling].
+
+Mishnah 12
+
+לא במקדש – because they are not appropriate, for one does not offer up in the Sanctuary any other than the most choice.
+ולא במדינה – that they are not lasting/permanent to release them from their sanctity, but rather we set them aside until another lasting blemish befalls them and they are slaughtered for it.
+גרב (itch) – a kind of moist boil from without and from within. And the boil mentioned in the Torah is a blemish, for it is a dry boil.
+יבלת (wart) - on the white of the eye and it has no hair in it. But above (see Mishnah 10 in our chapter) when we considered blemishes that we slaughter [the firstling] we were speaking about when it has hair.
+ובעל חזזית – there are two varieties of lichen. The Egyptian lichen is the lichen written of in the Torah which is moist from the outside and dry from the inside, and it is a blemish that does not return to health, and the Master stated (see Talmud Bekhorot 41a) – Why is it called lichen? Because it continues to cling [to the body] until the day of death, but the lichen that is taught here is a kind of boil that has a cure.
+ומזוהם – that a bad smells goes out from it.
+ושנעבד בו עבירה - (see Tractate Zevakhim, Chapter 8, Mishnah 1) that it (the firstling) had sexual relations with a woman or that it put a man to death with the testimony of one witness, for there is only witness - neither with carnal connection with beasts nor with goring.
+או על פי עצמו – that there is no witness there at all, but the owners stated that we saw it (i.e., the firstling) that it had copulated in an unnatural way or that it put someone to death, it (i.e., the animal) is not stoned by their word. For if there were two kosher witnesses testifying in the matter, the bull would be stoned, and it is prohibited to derive benefit from it.
+וטומטום ואנדרוגינוס – that they are doubtfully male and are Holy, doubtfully female and not holy.
+אין לך מום גדול מזה – it is referring to the beast of double sex, that in the place of females, it is like a blemish, for it is like firstling with a blemish, and it is slaughtered in the provinces, and it is prohibited to use its shearing and its labor.
+וחכמים אומרים אינו בכור – it is a creature of its own kind. And it may be sheared and worked. And the Halakha is according to the Sages.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+מומין אלו – that invalidate the firstling, invalidate the Kohen in his Divine service, whether they are permanent or transient all the while that they are upon him.
+הכילון (one whose head has the shape of a basket/wedge shaped – see Talmud Bekhorot 43b) – that his head is pointed from above and wide below. And it is similar to the covering of a wine jug which is called an אכלה (or אוכלא/basket or אובלא/perforated trough – vessel made of willow trigs) – therefore it is called a כילון.
+והלפתן (turnip-shaped) – that his head is similar to a turnip, that it is wide from above and becomes narrower from below.
+מקבן (one whose head is mallet-shaped – see Tractate Bekhorot 43b) – that his head is similar to a mallet, in that the forehead protrudes outward and similarly, his neck from behind him, but his temples are even with his head, and he is similar to a hammer – that is a mallet that goes forth from before him and from behind him.
+ושראשו שקוט (whose head is abruptly bent, angular; forehead receding abruptly – see Talmud Bekhorot 43b) – This is our reading. There are those who explain that his head protrudes greatly, and extends outward towards his face. But there are those who explain that it does not protrude at all in front of him, like the matter that it leaps from behind him, that his head does not protrude from behind him at all, and that he is lacking, that it is similar to one that a piece of him is severed from behind him. But the language of שקיפס, is that of a lump of brittle stone that was thrown at it (an idolatrous statue) [see Sanhedrin 64a), that a piece from him was taken. And in the Tosefta it counts also a sunken neck/צואר שקוע, that his head is placed between his shoulders and it is similar to one who has no neck.
+ובעלי החטוטרת ר' יהודה מכשיר – that when he has a bone in the hump/hunch, everyone does not dispute that it is a blemish. But they dispute, when it doesn’t have a bone. Rabbi Yehuda holds that it is a mere piece of flesh, but the Rabbis hold, as Scripture States (Leviticus 21:21): “No man among the offspring of Aaron the priest who has a defect [shall be qualified to offer the LORD’s gift],” those who are fit within the seed of Aaron shall serve, but he who is not fit among the seed of Aaron shall not serve. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+ואם יש לו הרי זה כשר – and he that should have a row of hair that surrounds from ear to ear from behind him, but not from in front of him. For it is of greater beauty when he has it from behind him but not in front of him more than when he has it (i.e., hair) around all of the head and in the middle it is bald. And all the more so, when he has it (i.e., hair) in front of him, but not behind him, that he is disqualified.
+גבינים – eye-brows.
+שגביניו שוכבים – that the hair of his eye-brows is long and hanging down over his eyes.
+מי שיש לו שני גבים ושתי שדראות – not that he actually has two backs, for that [person] does not exist. But, as for example, that his backbone is curved and appears like many backs and backbones. And everyone admits that these blemishes that are considered by these Tannaim/teachers are blemishes, and only the implication of their expounding is what is differs between each of them, for each one holds that the blemish that he counts is the גבן /hump-backed (or one having defective eye brows) that is the "גבן" of the Torah (i.e., Leviticus 21:20: “or one who is a hunchback, [or a dwarf, or has a growth in his eye, or who has a boil-scar, or scurvy , or crushed testes].”
+
+Mishnah 3
+
+כוחל שתי עיניו כאחת (he who paints his two eyes in one movement) – that his nose that is between his eyes is sunk and it does not protrude at all, until when he comes to remove the staff used for painting the eye, he is able to stretch the staff used for painting the eye between each eye, but the nose does not prevent it.
+שתי עיניו למעלה – at the height of the forehead which is not like the rest of people.
+ושתי עיניו למטה – from the place where they are accustomed to be.
+עינו אחת למעלה – from the customary place.
+ואינו אחת למטה – from the customary place.
+רואה את החדר ואת העליה כאחת – that his eyes stand in their appropriate place, but one of his eyes sees above and his other eye sees below, the room below and the attic above, and anyone who sees crooked that he is speaking with his fellow and it appears as if he is looking into the face of another person.
+סכי שמש (squinting, cross-eyed) – that when he wants to look into the sun, he closes his eyes and closes his eyelids (see also Talmud Bekhorot 44a, where Rabbi Yose changes it to read – סני שמש/who hates the sun, blinkard).
+זגדוס (unmatched; one with an unequal pair of eyes or eye-brows) – a זוג /pair is two; דוס in the Roman language is two. Meaning to say, the pair of eyes or the eyelids of the eyes which are customarily equivalent are divided into two matters. As for example, his one eye is black and the other is a kind of tekelet/blue-green. In one of his eye brows there is a lot of hair and in the other, a little. And similarly, in all of the other pairs of limbs, each pair is not similar to each other. He is called a זגדוס.
+צירן (one whose eyes discharge a briny liquid, bleary-eyed) – whose eyes flow with tears, dripping or always running (see Talmud Bekhorot 44a).
+שנשרו ריסי עיניו – that the hair fell from his eye-lashes.
+מפני מראית העין – but it is not a complete blemish. And these words [apply] when there remains in his eyelashes a trace of hair, but if there doesn’t remain even the slightest trace of hair, behold it is a complete blemish. And similarly, if there is a lot of hair in the eye-lid with eye-lashes it is a complete blemish. But there are three laws allotted in the blemishes of a human being. There are equivalent blemishes in man and beasts, a Kohen who transgressed and served with them is flogged and his Divine service is profaned. But the additional blemishes in a person that are not found in animals, a he is flogged but if he served, his Divine service is not profaned. But the blemishes which are on account of being repulsive to look at (i.e, appearance’s sake) if he transgressed and served [in the Temple], he is not flogged, and there is no need to state that his Divine service is profaned.
+
+Mishnah 4
+
+גופו גדול מיבריו – the measurement of his body is larger than appropriate according to the measurement of the remainder of his limbs, as for example, his hands, and his feet and his legs.
+חוטמו גדול – the measurement of his nose is like the measurement of a small finger of his hand. But if it was long than this or shorter than this, it is a blemish.
+דומות לספוג – shrunk and closed up.
+
+Mishnah 5
+
+דדיו שוכבים – large [breasts] until they appear as if they lie like the breasts of a woman.
+נכפה – it falls on account of illness (i.e., epilepsy).
+אפילו אחת לימים – that it doesn’t regularly fall, but rather one time in a long while.
+רוח קצרית (a person subjected to asthmatic spells) – that his breath is short on account of black [gall/bile] that overcomes him periodically, and he remains without any sensation.
+המאושכן (one having large testicles – see Talmud Bekhorot 44b) – that the sack of his testicles is long until it reaches the leg from under the hip-bone to the ankle, whether it is swollen on account of wind or on account of moisture.
+ובעל גבר – membrum genitale (i.e., the penis). That his membrum virile became long and became large until it reached the leg from under the hip-bone to the ankle.
+שנמרחו אשכיו- that his testicles became crushed.
+שרוח באשכיו – and through this, his testicles are swollen/blown up.
+שמראיו חשוכין – that it is dark. And even though it is not black like a Cushite. And the language [of the words] "מרוח אשך"/crushed testes (see Leviticus 21:20), its complexion is dark. But Scripture is not referring to the testicles. But in the essence of the law, there is no dispute, for each one of them (i.e., Rabbi Yismael, Rabbi Akiba and Rabbi Hanina ben Antignos) agree that a blemish that his fellow counts is a blemish. But they did not disagree other than in the explanation of Scripture, and the homiletical implications divide them.
+
+Mishnah 6
+
+המקיש בקרסוליו – that his knees are curved outwardly and his ankles inwardly and they strike against each other when he walks. Or he strikes with his knees -this is the opposite, that his legs are curved towards the outside and they are distanced from each other until that his [curved] knees are above towards the inside, striking each other.
+בעל הפיקין והעיקל (swellings and bandy-legged) – and he explains עיקל/bandy-legged in the first clause [of the Mishnah].
+כל שהוא מקיף פרסותיו – when he sits and brings close the soles of his feet one to the other.
+ואין ארכובותיו נוגעות זו לזו – that they are curved towards the outside. And someone who has swelling/a lump that the swelling goes out from his great toe, a piece of flesh is round like a swelling/lump goes out from the thumb of his hand or from the great toe of his foot.
+עקבו יוצא מאחוריו (his heel juts outward) – as for example, that his foreleg stands in the middle of his foot, that half of his foot is towards the inside and half of his foot is towards the outside/back.
+רחבות בשל אווז – they are weekend like that of a goose and their length is not not greater than their width.
+קלוטות – attached to each other (i.e., webbed)
+עד הפרק – the middle [joint] of the toes.
+למטה מן הפרק – that is to say, to the side of the nail that is entirely attached.
+וחתכן- that they will be separated/divided, it is kosher/appropriate.
+היתה בו יתירה – an extra toe.
+אם יש בה עצם פסול – for since he severed it, it is lacing a limb that is found in it.
+שש ושש עשרים וארבע – meaning to say, even if the fingers of his hand and the toes of his foot were equivalent, that on each hand and foot there are six [digits] apiece, even so, the Sages disqualify it. And all the more so if there were on one of its hands five [digits] and in the other hand six [digits], that is an even greater blemish. And the Halakha is according to the Sages.
+השולט בשתי ידיו רבי פוסל – for he holds the weakness that he was born with was in his right hand.
+וחכמים מכשירין – they hold that he has (unusual) strength which happened to rest in the left hand (see Talmud Bekhorot 45b). And the Halakha is according to the Sages.
+הכושי – the black [person].
+הגיחור (red-spotted in the face) – red like a purple garment.
+הלבקן – extremely white (i.e., albino)
+והקפה – long and thin, that is not thick according to its length, and he is ugly and reprehensible.
+והשכור – but not from wine, it is considered like a blemish from the greatest blemishes in a person, for if he performed Divine Service, he is flogged, and his Divine Service is not desecrated. But the drunkard from wine and alcohol, if he served, he has profaned/caused the loss of priestly status. For in the portion of those who drink wine it is written (Leviticus 10:10): “for you must distinguish between the sacred and the profane,” and someone who is drunk of our Mishnah is not one other than having drunk a great deal of wine or much honey, or that ate cakes of twisted pressed figs, and his mind became confused. These are considered like having blemishes and they do not profane the Divine Service.
+ובעלי נגעים טהורים – as for example (Leviticus 13:39): “it is a tetter broken out on the skin” or (Leviticus 13:13): “for he has turned all white.” For if it was from impure Negaim/plagues (or suspected leprosy), it is not necessary to state it, for even with his entrance into the temple courtyard, he is liable for extirpation.
+דלדוליו (persons or animals afflicted with large warts) – like pieces of flesh that come out and suspend in them. And the Halakha is according to Rabbi Eliezer ben Yaakov.
+
+Mishnah 7
+
+אותו ואת בנו – a father and son who are Kohanim perform Temple service on the same day and at the same time. But the progenitor and his offspring of animals are not offered up on the same day (see Tractate Hullin, Chapter 5, Mishnah 1).
+וטריפה – that was born with one of the signs of a (fatal) organic disease -which are delineated in the chapter [three – Tractate Hullin] “These are the Treifah carcasses” (see Mishnah 1 – regarding cattle, and Mishnah 3 among fowl), which is not offered on the Altar.
+ויוצא דופן – that they tore open its mother and removed it while living. With an animal, it is disqualified from being offered, for it is written (Leviticus 22:26): “[When an ox or a sheep or a goat] is born, [it shall stay seven days with its mother, and from the eighth day on it shall be acceptable as an offering by fire to the LORD],” excluding that which is born from the side (i.e., Caesarean birth). But with a Kohen who offers [having been born by Caesarean section], he is not disqualified though this.
+הנושא נשים בעבירה – a Kohen who married a divorcee or the female’s issue of a priest’s illegitimate connection/ a priest’s wife illegitimately married to him or a prostitute unfit to marry a priest, he takes a vow and serves [in the Temple]. Even though he has not yet divorced [her], he is permitted to serve after he vowed that he will not benefit from her and she will not benefit from him until he divorces [her]. And he shall take the vow with the knowledge of the community which has no releasing [of the vow] other than for the performance of a Mitzvah. And we should not suspect lest he will go to a Sage and state that for the need of a particular Mitzvah, he asks of him that he should release him from his vow, for since we hold that a person who goes to release his vow must explain upon what he has taken a vow, certainly when the Sage heard that it was because she is a divorcee or a prostitute, that she is forbidden to him through a vow, he will not permit his vow.
+עד שיקבל עליו שלא יהא מיטמא למתים - here it is enough for him with acceptance, for we don’t force him to take a vow [of deriving benefit] like concerning the sinful marrying of [forbidden] women, because there, his [evil] inclination overpowers him, [whereas] here, regarding [corpse] defilement, his [evil] inclination does not overpower him. Therefore, with mere acceptance, it is sufficient for him.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+יש בכור לנחלה – to take a double portion (see Deuteronomy 21:17).
+ואינו כבו לכהן – to give to a Kohen his redemption price of five Selas (see Numbers 18:16).
+הבא אחר הנפלים – as for example, that they were twins. One of whom was premature that his months [of fetal development] were not finished for him, and [the other one], whose months [of fetal development] were completed for him, but the premature one whose months [of fetal development] were not finished for him, his head came out alive and he retracted himself, and his [twin] brother preceded him and went out. This latter [of the two] is the first-born for inheritance, for the first one [whose head came out alive] did not cause him to suffer loss, and even though the exodus of the first [fetus] is considered to be a valid birth. And the reason, because it is written (Deuteronomy 21:17): “since he is the first fruit of his vigor,” that [child over whose death] the heart of the father is grieved (see Tractate Niddah 23b) if he (i.e., the child) dies, this excludes the premature [child] whose head came out first, who is not a viable child, [he] is one whom the heart of the father is not grieved for. But in regard to the opening of the womb (i.e., being the first born/first birth), this [latter] child, for the All-Merciful assigned, but the first [child whose head had exited the womb], was the firstborn of the womb.
+ובן תשעה מת שיצא ראשו – and went back inside [the womb], and his brother came out [fully first], is the first-born for inheritance. But he is not considered the first, for his father is not grieved for him, but regarding the Kohen [for the redemption of the first-born], he is not the first-born of the womb. Ut if his head came out first alive at the age of nine [months] and afterwards, he was restored [to the womb] and [subsequently] died, he that comes after him also is not the first-born for inheritance.
+וכן המפלת בהמה כו' – it is not considered to be exempted from inheritance, for the heart of the father is not grieved for them. But it is the first-born of the womb.
+וחכמים אומרים עד שיהא בו מצורת אדם – it is not considered the firstborn after the womb, and the one who comes after him is a first born for a Kohen (i.e., requiring redemption by his parents). And the Halakha is according to the Sages.
+סנדל (a flat, fish-shaped abortion -see Tractate Niddah, Chapter 3, Mishnah 4) – a piece of flesh made in the image of a sandal/flat fish, and it lacks the form of limbs, and regularly comes together with the child. But the language of סנדל has explanations/commentaries that are hated and poor.
+או שליא – that there is no placenta without a child but that it is softened. But however, it is the opening of the womb.
+ושפיר מרוקם (fully-formed fetus)– a piece of flesh that is has the articulated shape of the form of a fetus. And because it is made like an egg-shell, it is called a sack of a fetus.
+והיוצא מחותך – that it is severed limb by limb and in this manner it all came out. But if the head is severed, it was not the first of the womb if his brother preceded and came out before the coming out of most of the limbs of the severed one, and it would be also be a first born for the Kohen.
+שכבר ילדה - that in regard to inheritance of the father, it is written (Deuteronomy 21:17): “the first fruit of his vigor”, but regarding the Kohen, the All-Merciful depends upon the opening of the womb (see Exodus 13:2 and 12).
+עודה שפחה – even if she is still a heathen maid-servant at her first birth and was freed now. Or [if] she was a heathen and converted but when she came into the hand of an Israelite, she gave birth, also [the child] is a first born for inheritance, for he had not [yet] had children.
+רבי יוסי הגלילי אומר בכור לנחלה ולכהן – for the sons that are born while she was a heathen do not open the womb. But the Halakha is not according to Rabbi Yossi HaGelili.
+נתגיירה מעוברת – and her husband is with her and she gave birth. Behold that child is a firstborn for a Kohen, for he is the firstborn of the womb for an Israelite, but not for inheritance, for since his conception is not in holiness (because she was not yet a Jewish woman at that time), he is not eligible for inheritance, for he is the seed of an idolater, the All-Merciful declared him free/ownerless, as it is written (Ezekiel 23:20): “[she lusted for concubinage with them, whose members were like those of asses] and whose organs like those of stallions.”
+וילדה היא וכהנת – a Jewish woman who had never given birth and daughter of a Kohen who had given birth, and it is not know which of them (i.e., the babies born) was the child of an Israelite woman.
+או היא ולויה – for a Levite woman, her son is also exempt from the five Selaim, as we stated in the first chapter (see actually, Tractate Bekhorot, Chapter 2, Mishnah 1).
+או היא ואשה שכבר ילדה – and it is not known which is her son (as the babies had been mixed up).
+כבור לכהן – and the husband of the woman giving birth for the first time is liable for the five Selaim to the Kohen [for redemption of their first-born son], for the male child has [responsibility] all that he has.
+ולא לנחלה – for he did not know the son of whom it is.
+וכן מי שלא שהתה כו' – he is the first-born for a Kohen. And he will redeem himself. But not for inheritance for he does not know who conceived him. And even like an heir entitled to a single share he was not conceived, for this one (i.e., one child) supersedes him regarding this (i.e., entitlement to being a first-born) and that one (i.e., a different child) supersedes him regarding that (i.e., level of inheritance). But our Mishnah which teaches that he is not [the first-born] for inheritance purposes, it states regarding who comes after him, for the one who comes after him is not the first born for inheritance, for perhaps there is doubt if he is the son after him (see Talmud Bekhorot 47b).
+מלא גנינים ([an abortion consisting of] a bag full of a many-colored substance – see also Tractate Niddah, Chapter 3, Mishnah 3 and Niddah 24b) – many colors. Another explanation – worms. That the fetus is made completely of many small, thin pieces similar to worms.
+דגים וחגבים – they are not offspring, for it was not stated about them a creation like a human.
+יום ארבעים – from when she became pregnant, it is merely water, and there isn’t an embryo until the day after the fortieth day, for on the fortieth day is the creation of the embryo.
+
+Mishnah 2
+
+יוצא דופן והבא אחריו – [the second one] through the womb. As for example, that they tore the woman when twins were in her stomach, and after that they removed the first of them through the wall (i.e., by means of Caesarean section, the second left [the womb] through the womb. But to remove an offspring from the woman through the wall [i.e., via Caesarean section] and when the woman would heal, she would once again become pregnant and give birth [naturally]. Maimonides wrote that this is impossible.
+שניהם אינן בכור – the first [child born] is not a firstborn for [a double-portion of the] inheritance, for we require (Deuteronomy 21:15): “[If a man has two wives, one loved and the other unloved,] and both the loved and the unloved have born him sons, [but the first-born is the son of the unloved one].” The second is also not the first-born, for we require (Deuteronomy 21:17): “the first fruit of his vigor.” And the first born for a Kohen – the first is not, for we require (Numbers 18:15): “the first issue of the womb.” And the second [child born] is also not the first born for the Kohen [to be redeemed with five Selaim], for [the child] is the first-born of the womb and not the first born for offspring as for example, this one that was the offspring prior to this is not a firstborn.
+רבי שמעון אומר הרשון לנחלה – he holds that (Deuteronomy 21:15) “have born [him sons],” that even for that comes out from the wall (i.e., Caesarean section) is implied.
+והשני לחמש סלעים – he holds, [that child] is the firstborn for the womb, even though he is not the first-born for offspring which is a firstborn. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+וילדה שני זכרים נותן חמש סלעים – that one of them is a first-born male.
+האב פטור – that he is able to state that the firstborn died. But when the son died prior to [the age of] thirty days [old], he (i.e., the father) is not liable for the redemption [of the first-born son]. But now when the matter is in doubt for perhaps the first-born son died and he (i.e., the father) is exempt, or perhaps, the one who remains is the [actual] first-born son and he (i.e., the father) is liable [for the child’s redemption]. The Kohen removes [the money] from his fellow, for the burden of proof is upon the claimant. And the same rule applies when the remaining son is exempt from redeeming himself when he will be an adult.
+מת האב – after thirty days [of fathering a son].
+ואם לאו פטורים – for Rabbi Meir holds that the brothers who divided the possessions of their father, they have the law of the bought property (especially – mortgaged property sold), because there is no retroactive designation (though generally, it is accepted with regard to questions of rabbinic law, but not with regard to maters of Torah law) to each one [of the sons] on his inheritance, but they are as if each purchased from the other his portion and these five Selaim were the obligation of their father as a loan by mouth, but a loan by mouth is not collected/paid from the bought property, therefore, if they divided it up until they didn’t give it, they are exempt.
+רבי יהודה אומר נתחייבו הנכסים (i.e., the estate is liable) – for he holds that the brothers who divided [the property] are inheritors and there is retroactive designation to state that each one merited in his portion, and a loan by mouth one collects from the inheritors. And the Halakha is according to Rabbi Yehuda.
+זכר ונקבה אין כאן לכהן כלום – for one can say that the daughter came out first, and the burden of proof is upon the claimant (see Tractate Bava Kamma, Chapter 3, Mishnah 11).
+
+Mishnah 4
+
+שתי נשים – of one man/husband, and they gave birth to two male [children] in a hiding place, that were mixed up.
+אם לכהן אחד נתן – for the redemption of both of them, the Kohen would return to him five Selaim, for the one of them (i.e., the babies) died within thirty days [of birth], and the matter was revealed that he was premature/not a viable birth, and that he took [money] not according to the law.
+אין יכול להוציא מידם – for each one of them (i.e., the individual Kohanim) can supersede him and say, “I am taking possession of them (i.e., these five Selaim) for the redemption of the living [child].
+או שני זכרים ונקבה – his wives gave birth in a hiding place.
+נותן חמש סלעים לכהן – whichever way you turn, one of them is a first-born male; if one of the wives gave birth to two male [children], the first one is a first-born, but if one of them gave birth to a male and a female, it is found that her partner gave birth alone to a male, and he is the first born, and the one that is with the female is exempt, perhaps, the female came out first.
+אין לכהן כלום – that one is able to say that the girls came out first and there is no first-born male here.
+
+נתנו עד שלא חלקו כו' – as I explained above (in Mishnah 3 of this chapter). And the Halakha is according to Rabbi Yehuda.
+זכר ונקבה – one can say that the wife that had not given birth gave birth [first] to a female, and there is no first-born [male].
+
+Mishnah 5
+
+מת אחד – one of the offspring.
+יחזיר להם חמש סלעים – and the two fathers can divide it, and these words [apply] when one of them wrote a power of attorney/authority to his fellow, for when one of them goes to the Kohen [the other] supersedes him/pushes him aside to stay that your son is the living one.
+זכר ומקבה האבות פטורים – for each one of them (i.e., the fathers) said to the Kohen, the female child is mine.
+והבן חייב לפדות את עצמו – since nevertheless, he is a first-born [male son].
+שתי נקבות וזכר – one can say, that the one [wife] gave birth to a female child and the other [wife] to a male child and a female child, but the female child came out first. Therefore, the Kohen does not have anything. And similarly, two male children and two female children (i.e., the female children could have been born first in each case).
+
+Mishnah 6
+
+אחת בכרה ואחת שלא בכרה וכו'. אין כאן לכהן כלום – for one can say that the one giving birth for the first time gave birth to a female child.
+מת הבן בתוך שלשים יום – we are speaking of certain firstborns.
+יחזיר – for he was not a viable birth/premature, and he is not liable for redemption [of the first-born son] until after thirty days (see also Tractate Arakhin, Chapter 5, Mishnah 4) and Talmud Arakhin 51b).
+מת בשיום שלשים כיום שלפניו – and even though he had given him (i.e., the Kohen) [the money], he should return it, for we learn [through an analogy of a Gezerah Shavah] of [comparing the usage of] חודש חודש in the Book of Numbers, it is written here (Numbers 18:16): “Take as their redemption price, from the age of one month up,” and it is written (Numbers 3:40): “[The LORD said to Moses:] Record every first-born male of the Israelite people from the age of one-month up,” [the word ומעלה] implying after the thirtieth day [so also in the other verse].
+רבי עקיבא אומר אם נתן לא יטול – for Rabbi Akiba doubts if it is necessary to have the Torah write, ומעלה/and up (i.e., implying after the thirtieth day) regarding valuations , for he doesn’t derive it from the Book of Numbers, for there would be two [similar] verses coming as one and we don’t learn them; therefore, if he gave [the money to the Kohen], he should not take it back. But if he had bot given, he should not give it. For the burden of proof is incumbent upon the claimant (see Tractate Bava Kamma, Chapter 3, Mishnah 11). And the Halakha is according to the Sages.
+בחזקת שלא נפדה – for people do not act that they redeem within the thirty [days].
+לאחר שלשים בחזקת שנפדה – that a Kohen [who removes something from his fellow and his prerogative is impaired].
+הוא קודם לבנו – everyone admits that whenever he has five Selaim that are mortgaged and five [Selaim] that are free-standing, Rabbi Yehuda holds that a loan that is written in the Torah is like that which is written in the document, and his five Selaim, that his father was liable for, the Kohen can go and snatch them from mortgaged property, for his mortgage of the Kohen takes precendence, and that is what is said, that his Mitzvah (i.e., of redeeming his first-born son) is upon his father, that is to say, that from his father, the properties were mortgaged. But these free-standing five [Selaim] are redeemed for his son immediately, for if he gives free-standing [money] because of his redemption, furthermore, his son does not redeem, for perhaps the bought property was mortgaged prior to the birth of his son. But the Rabbis hold that the loan that is written in the Torah is not like that which is written in the document, for if he gives free-standing money for his son, he (i.e., the son) cannot redeem it further, for the Kohen is not able to snatch mortgaged property, therefore, his Mitzvah (i.e., of redeeming his first-born son) is preferable. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+חמש סלעים של בן – the Sela that is mention ed in the Torah in every place (see Numbers 18:16), and sometimes in the Torah it is called כסף /silver , one hundred pieces of silver. For this was during the days of Moses that the weight was three hundred and twenty grains of barley-corn, but during [the time of] the Second Temple, they increased it and raised it to the weight of three hundred and eighty-four [grains] of barley-corn. And similarly, we count today for five Selahs of the child [for redemption]. And it was found that five Selahs has the weight of one thousand nine-hundred and twenty intermediate barley-corns of refined silver.
+במנה צורי – that comes from the country of Tyre. But all of the silver coinage of the Torah, as for example, the five Selaim of the son (i.e., the redemption of the first-born son), and the thirty [Selaim] of the slave, and the fifty of the one who wrongs (see Deuteronomy 22:29) and seduces (see Exodus 22:16) , and the one-hundred for the one who slanders, all of them are in the Tyrian coinage which is refined silver. But all of the money which is from the Rabbinic legislation, such as the fines, and the Ketubah of a wife, according to the words of Maimonides, all of them are the money/coinage of the state, for one from eight parts which are in them is silver and seven parts are copper. But my Rabbis taught that the Ketubah/marriage contract of a virgin has the law of silver of the Torah, for it is written (Exodus 22:16): “[If her father refuses to give her to him, he must still weigh out silver in accordance] with the bride-price for virgins,” and the two-hundred clear Zuzim. And the weight of each Zuz is ninety-six barley-corns.
+וכולן נפדין – this is what he said, and all that is redeemed is redeemed in silver or its equivalent, except for Shekel dues. And all that is redeemed such as the first-born of a man and that which is dedicated to the Temple, is redeemed whether with silver or with the equivalent of silver, except for that of Shekel dues, for a person who comes to pay the one-half Shekel needs to give it from clear silver engraved coinage and not equivalent to silver. And Second Tithe also is not redeemed other than with silver coinage that has an engraving and not with that which is equivalent to silver, as it is written (Deuteronomy 14:25): “Wrap up the money in your hand ‘and take it with you to the place that the LORD your God has chosen,” – silver money that has upon it a form/shape.
+
+Mishnah 8
+
+אין פודין – [they do not redeem] the firstborn [male] of a man.
+לא בעבדים – even though that we said above (i.e., in the previous Mishnah) with silver or with the equivalent of silver, we don’t redeem [a firstborn male child] with servants.
+ולא בשטרות – that if he has a document on his fellow for five Selaim [owed him] and he gave it to the Kohen, that he (i.e., the Kohen) should collect that obligation/liability with the redemption of his son, his son is not redeemed.
+ולא בהקדשות – that is to say, and not with that which is sanctified [to the Temple] also we don’t redeem them neither with slaves, documents nor with land.
+כתב לכהן שהוא חייב לו ה' סלעים – because of the redemption of his [first-born] son.
+חייב ליתן לו ובנו אינו פדוי – it is the word of the Torah that his son is redeemed when he gives [the money]. And what is the reason that they said that he must give it and his son or else his son is not redeemed? It is a decree perhaps they will say that the redeem with documents.
+לפיכך – that we said that he is required to give him (i.e., to the Kohen) five other Selaim for the redemption of his son.
+אם רצה הכהן – [if the Kohen wanted] to return them and to give them (i.e., the five Selaim) to him (i.e., the father) as a gift, he is permitted, but there is no other remedy/ordinance. But even though that the Kohen is permitted to return and give the five Selahim as a gift to the father of the first-born [son], if it is the intention of the father of the son relies that the Kohen will surely return to him the five Selaim, the son is not redeemed, whether the Kohen returned them or whether he didn’t return them. This is how it appears from the Gemara (see Talmud Bekhorot 51b).
+שנאמר יהיה לך ופדה תפדה – when the redemption will be yours, then your son is redeemed, and this verse (Numbers 18:15) is stated to Aaron.
+
+Mishnah 9
+
+ולא בנכסי האם – the usufruct property (i.e., the wife’s personal property from which her husband is entitled to benefit – brought into the marriage from her father’s home and that is not included in her marriage contract, and property that she inherits or receives as a gift after her marriage) of the mother, as it is written (Deuteronomy 21:17): “since he is the first fruit of his vigor, the birthright is his due,” implying that it refers to that which is his (i.e., the father’s), that is to say, with his property, “the birthright is his due,” but not the property of his wife.
+ואינו נוטל פי שים בשבח – if the property [of the father] grew in value after the death of the father prior to their dividing it, the first born does not take a double portion of the increased value/amelioration. But rather, they assess the property, what it was worth at the time of the death of the father and the first-born [son] takes a double portion of them alone, as it states (Deuteronomy 21:17): “and allot to him a double portion of all he possesses,” of what belonged to the father at the time of [his] death.
+ולא בראוי (what is coming due to the estate [as he does of what is held in possession]) – in the property, for their father did not hold in possession at the time of his death, but other than what was appropriate to fall to him in inheritance, but what fell to them after a time, the first-born does not take from them a double portion.
+ולא האשה בכתובתה – in the growth that accrued . But if the property [value] is not equivalent at the time of the death of her husband in order to the measure [of what is written] in her Ketubah, but afterwards it increased [in value], she does not take for her Ketubah settlement other than what they were worth [at the time of his death], and even though in general, the creditor collects the increase in value, this is one of the leniencies of the Ketubah that they taught here. And she does not take what is coming due to the estate as she does of what is held in possession.
+ולא הבנות – [the daughters do not] take maintenance/alimentation after the death of their father according to the conditions of her (i.e., the wife’s) Ketubah (see Tractate Ketubot, Chapter 4, Mishnah 11), but the female children, they will be yours, but from me they may dwell in my house and are supported from my property. Not from the increase in value of the property nor from that which is appropriate to come after death.  Since the maintenance of the daughters is from the conditions of the Ketubah, they are like the Ketubah itself.
+ולא היבם – [the levir] who takes a portion of the [property] of the dead when he performs levirate marriage with his wife, he does not take the portion of his brother, neither from the increase [in value] nor form that which is coming due to the estate [over time]. What is the reason? The All-Merciful calls him “the first born (Deuteronomy 25:6): “The first son that she bears shall be accounted to the dead brother,” like the first-born son; just as the first-born does not take from the increase nor that which is appropriate to come [to him], so too the levir does not take neither the increase in value nor what is appropriate to come (i.e., what is expected to accrue to the estate).
+וכולן אינן נוטלין בשבח – He teaches this again [in the Mishnah] to include increase that comes of its own accord/automatically, as for example, grain that was ruined when his father died and now it made ears of corn, or dates in the budding stage and they now became large dates. For if the Mishnah had only taught the first clause, I would think that the firstborn does not take a double-portion of the increase in value, that they words refer to the increase that his brother was busy with as for example the manuring of the fields and the crushing of the earth and the hoeing.
+ולא בראוי כבמוחזק – to include [as well] if the father of their father was alive at the time of the death of their father, that the property would be appropriate to them [via inheritance] when he would die, even though that certainly, it would eventually fall to them, and even if he has another son, these would take the portion of their father, for I might think that it is like what is held in possession. Hence, this is not the case. For if only from the first clause of the Mishnah, I might think that what is appropriate according to what is taught in the first clause, the first born does not take, as for example, when the property of the brother of their father who did not have children fell to them at the time of the death of their father, it is not appropriate other than from doubt, for perhaps he will not have issue.
+
+Mishnah 10
+
+הבכורה – does not return [to the original owner] in the Jubilee year, as it is written (Deuteronomy 21:17): “a double portion, I make an analogy [of nearby verse fragments] of the two parts one to another, just as one part, his plain heir’s right does not return in the Jubilee year for it is an inheritance, as it is written (Deuteronomy 21:17): “When he wills the property to his sons,” even the part of is first-born son is [his] inheritance.
+והיורש את אשתו – for this [anonymous] Tanna/teacher holds that this is from the Torah, (Numbers 27:11): “[If his father had no brothers, you shall assign his property] to his nearest relative in his own clan, and he shall inherit it,” from here, [we learn] that the husband inherits his wife [who dies first].
+והמיבם את אשת אחיו – and he took his brother’s portion, it is a complete inheritance and he doesn’t return to the rest of the brothers in the Jubilee year. For the All-Merciful calls him a first born (Deuteronomy 25:6): “The first son [that she bears shall be accounted to the dead brother, that his name may not be blotted out in Israel,] the firstborn status does not return in the Jubilee year as we have derived.
+והמתנה כדברי ר' מאיר – it is something sold, that the All-Merciful stated that it be returned in the Jubilee year, but an inheritance and a gift is not [returned[.
+וחכמים אומרים מתנה כמכר – as it is written (Leviticus 25:13): “In this year of jubilee, each of you shall return to his holding.” But it is an extraneous verse, for it has already been stated (Leviticus 25:10): “Each of you shall return to his holding [and each of you shall return to his family],” but it (i.e., the extraneous verse] comes in order to include the gift that it comes.
+רבי אליעזר אומר כולן חוזרים ביובל – He holds like the Rabbis who state that the word תשובו /shall return [to his holding] includes the gift. And these all of them are a gift. The firstborn – to give him a “double portion” (Deuteronomy 21:17) the All-Merciful calls a gift. And the person who inherits his wife, the inheritance of the husband is according to the Rabbis. And the one who performs levirate marriage on the wife of his [deceased] brother (who died without fathering any children), the All-Merciful calls him a first-born, for just as the first-born portion returns, so the levir returns [his portion].
+היורש את אשתו יחזיר לבני משפחה – Rabbi Yohanan ben Beroka holds that the inheritance of the husband of his [deceased] wife is from the Torah, and here, what are we dealing with? As For example, that his wife had bequeathed to him a cemetery, but because of the blemish/discredit to the family, the Rabbis stated that they should consider the cost and return the graves to the members of the family.
+וינכה להם מן הדמים – the cost of the grave of his wife. For he, at any rate, is responsible for her burial. But the Halakha is according to the Sages that a gift is like a sale, and according to Rabbi Yohanan ben Beroka , for a husband whose wife bequeathed him a cemetery takes the money and returns the cemetery to the members of the family, and deducts from the monies the cost of his wife’s grave.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+מעשר בהמה – (Leviticus 27:32): “[All tithes of the herd or flock] of all that passes under the shepherd’s staff, every tenth one – shall be holy,” and they offer up its fat and its blood, but the rest of its flesh is consumed in purity by the owners in Jerusalem according to the law of peace-offerings. But if it has a blemish, they consume it in impurity in every place.
+בפני הבית ושלא בפני הבית – but nowadays, it was stated by the Rabbis that they don’t separate the tithe of cattle, because of a snare/stumbling block, for we lack the Temple to offer it and it is necessary to delay until a blemish befalls it and it becomes a snare for shearing and Temple service or perhaps someone will slaughter it without a blemish.
+אבל לא במוקדשין - as for example, the lighter Holy Things, for there is one who says that they are the money of the owners, that you might think I would say that it should be tithed. It comes to tell us that [the words] (Leviticus 27:33) “shall both be holy,” the All-Merciful said but not that it was already holy.
+בכבשים ובעזים – that is to say, and this practice holds for lambs and goats.
+ומתעשרין מזה על זה – for since the All-Merciful extended the scope [with the use of the word] "וצאן"/or the flock (Leviticus 27:33) – as in above , that implies all flock is considered one species regarding tithing.
+בחדש – that were born after Rosh Hodesh Elul which is the New Year for the tithing of cattle (see also Tractate Rosh Hashanah, Chapter 1, Mishnah 1).
+ובישן – that were born prior to Elul.
+ואין מתעשרין מזה על זה – from the new on the old, and from the old on the new, as it is written (Deuteronomy 14:22): "עשר תעשר"/You shall set aside [every year] a tenth part [of the yield of your sowing that is brought in from the field], the Biblical verse speaks of two tithes, one the tithe of cattle/animals, and the other is the tithing of grain/produce. Just as [regarding] the tithing of grain, one does not [tithe] from the new on the old, as it is written, “every year”/"שנה שנה" , which implies, and not from this year on a different year, so also not the tithing of cattle from the new on the old [year].
+
+Mishnah 2
+
+כמלוא רגל בהמה רועה (as much as the full capacity of the radius) – like the are able to be guarded by one shepherd when the cattle graze and remove themselves one from the other. And this is sixteen mil (note: a “mil” is 2000 cubits), and thusly, the eye of the shepherd controls them (i.e., they cannot be hidden from sight). But if he has five animals in this village and five [animals] in another village which is sixteen mil distant one from the other, he brings them into one pen and tithes them. But if the they are more distant, they are exempt, as it states in the Biblical verse (Jeremiah 33:13): “sheep shall pass again under the hands of one who counts them, implying if they can be counted by one shepherd, they are called “sheep,” that they can pass underneath the staff to be tithed, and if not, not (see Talmud Bekhorot 54b)
+שלשים ושנים מיל אינן מצטרפין – because it was necessary to teach nearby [in the Mishnah] that if he had a flock in the middle, those in the middle combine with the sides, thus it teaches , that if the sides are distant from each other thirty-two mil, the middle ones do not combine them.
+מביא ומעשרן באמצע – it is stated that it doesn’t actually bring in the middle.
+הירדן מפסיק – that if he had five cattle from here (i.e., in the land of Israel) and five cattle from there (i.e., from the other side of the Jordan River) and the Jordan River in the middle, they do not combine and are exempt. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 3
+
+הלקחו או שניתן לו מתנה פטור ממעשר בהמה – In the Gemara (Tractate Bekhorot 55b-56a), we derive it from as it is written (Exodus 22:28-29): “You shall give Me (i.e., God) the first-born among your sons. You shall do the same with your cattle and your flocks,” just as your sons are not something bought or given as a gift, that purchasing and [receiving as] a gift don’t apply, but rather with him, they were born [to him], even your sheep and cattle are not through purchasing or a gift. And even though that this Scriptural verse deals with the first-born, as it is written, but we derive from it the tithe, that is, because it is written (Exodus 22:29): “You shall do the same with your cattle [and your flocks],” and certain action one is not able to stand regarding a first-born for since [it comes] from a holy womb, and it does not require an action that the person will sanctify it, if it is not a matter for the first-born, make it a matter for the tithing of cattle.
+האחים השותפין – the brothers that divided the inheritance of their father and afterwards became partners.
+כשחייבין בקלבון (when they are liable for a rate of exchange/agio) – when they bring their Skekalim , they bring two halves and they give two agio, and they give the two קלבון/agio. And the קלבון/agio is the language of the customary additional weight in retailing/boot that they have to weigh their Shekalim. But if they gave between the two of them one complete Shekel, they give two agio, for they were supposed to weigh in halves (see Tractate Shekalim, Chapter 1, Mishnah 7).
+ופטורים ממעשר בהמה – from all that are born to them all the days of the partnership. For the partnership exempts [them] from the tithe of cattle, as it is written (Exodus 13:12): “[every male firstling] that your cattle drop [shall be the LORD’s],” but not that of partnership. But even though this Biblical verse is written concerning the first-born, if it is not a matter relating to the first-born, we hear that it deals with partnership, as it is written (Deuteronomy 12:6): “[and there you are to bring your burnt offerings and other sacrifices, your tithes, and contributions, your votive and freewill offerings,] and the firstlings of your herds and flock,” teach it concerning the matter of tithing for cattle.
+וכשחייבין במעשר בהמה – as for example, if they didn’t ever divide it (i.e., the estate), that the estate exists, which is the inheritance of their father exists, they are liable for the tithing of the cattle to tithe all that is born to them all the days of their partnership. For this we stated in the Baraitha, even if they acquired the estate, the inference teaches us (Exodus 22:29): “[seven days] it shall remain [with its mother],” that implies [this] nevertheless.
+ופטורים מן הקלבון – completely, that they weigh between the two of them a complete Shekel. That their father’s money is stands in its legal status/presumption, but the father who offers the head-tax/pays the Shekel for his son or for one of the people of his city and exempts him with his own, and he is exempt from the agio, as it is taught in the Mishnah of [Tractate] Shekalim (Chapter 1, Mishnah 7), that a person who pays the Shekel for a a poor people or for his neighbor or for someone in his city is exempt from the agio.
+קנו בתפוסת הבית חייבין –[he is liable for] the tithe of cattle. As we stated, the inference of (Exodus 22:29): “it shall remain” (see above), that it implies anyway whatever it will be. But in the explanations/interpretations of my Rabbi I found, that [when it says] they acquired it [does not mean] that they purchased it with money, but rather, the cattle/animals that fell to them from the inheritance of their father.
+חלקו וחזרו ונשתתפו – they are merely/in a general way like partners.
+פטורים ממעשר בהמה – but are liable for agio.
+
+Mishnah 4
+
+הכל נכנס לדיר להתעשר – [the word] "הכל"/every beast includes (see Talmud Bekhorot 57a) an animal that covered (a woman) and the (female) animal that was covered by the man and the animal that they set aside (in a shed) for a sacrifice to idolatry, and that [animal] which was itself worshiped and the harlot’s hire and/or the pay of a dog (i.e., a male prostitute – see Deuteronomy 23:19), and an animal whose sex is unknown and an androgenous animal. For all of these, even though they are invalid for a sacrifice enter the pen/corral for tithing, for since the Torah was not stringent on a blemish regarding tithing, as it is written (Leviticus 27:33): “He must not look out for good as against bad [or make substitution for it, then it and its substitute shall both be holy: it cannot be redeemed],” it (i.e., the Torah) was not stringent either with all of these invalid [animals].
+חוץ מן הכלאים והטריפה ויוצא דופן – for it is taught in a Baraitha (Talmud Bekhorot 57a): (Leviticus 22:27): “When an ox or sheep [or a goat is born],” excluding crossbreeding, which is that which comes from a male goat and a sheep, or a goat, except for what appears as a hybrid, that comes from a ram and a sheep and but is similar to a goat. “or a goat is born” (Leviticus 22:27) –excluding an animal that is extracted by means of caesarean section; “it shall stay seven days with its mother” (Leviticus 22:27) – excluding that which is not old enough; “with its mother”- excluding an animal whose mother died during its childbirth (or soon after), for all of these are invalid for Holy Things. But the tithing of cattle is derived from Holy Things through an analogy/Gezerah Shavah: it is stated here (Leviticus 27:32): “[of all that passes] under the shepherd’s staff,” and it is stated there (Leviticus 22:27): “with its mother.” Just as there, excluding all of these categories, so here too , excluding all of these categories, but that which is torn/terefah also does not enter into the pen/corral to be tithed, as it is written (Leviticus 27:32): “[All tithes of the herd or flock -] of all that passes [under the shepherd’s staff],” excluding the torn animal which does not pass, as for example, that its legs were severed from the knee upwards, for it is one if the animals torn by a beast of prey.
+השלח קיים – the flesh/hide still is intact/in existence. It is the Aramaic translation of “flayed/stripped,” stripped of its skin.
+אין זה יתום – because there are places where the animal died on account of giving birth, we flay it/strip it and dress with its skin the living animal, [the] offspring in order that it warm itself, and we account it as if its mother is alive. But the Halakha is not according to Rabbi Yehoshua.
+
+Mishnah 5
+
+שלש גרנות למעשר בהמה (three harvesting seasons/threshing floors for tithing of cattle) – in three periods during the year, the cattle are tithed. And the language of גרנות/harvesting seasons/threshing floors, like the grain of the threshing floor which is subject to sacred gifts/forbidden as eatables forbidden pending the separation of sacred gifts and we don’t consume from them until they are tithed, so in these three periods of the year we don’t eat from the cattle nor do we sell them until we tithe them.
+פרוס הפסח – fifteen days prior to Passover, that is the last day of [the month of] Adar. And the language [usage of] פרוס, is one-half, one-half of the time that we ask [questions] about the laws of Passover, as it is taught in a Baraita (Talmud Megillah 32a): We ask questions about the laws of Passover thirty days prior to Passover. And similarly, [the phrase] פרוס עצרת/half-a-month before Atzeret/Shavuot, 15 days prior. And similarly [the phrase] פרוס החג/fifteen days prior to the Festival/Sukkot, that is the last day of Elul. And they (i.e., the Rabbis) established these three times that they would establish for the tithing of cattle, in order that the cattle would be available/found for those making Pilgrimage [to the Temple in Jerusalem], and even though it is taught [towards the conclusion] in our Mishnah that until the time of the threshing floor/harvesting seasons, it is permitted to sell and to slaughter, that the harvesting season/threshing floor is what establishes the tithing [of cattle], nevertheless, people did not slaughter until they tithed, for it was satisfactory for people to fulfill the Mitzvah with his money for a matter in which he is not lacking anything, as for example the tithing of cattle in which he himself offers up the tithe and eats it as a peace offering, but if they didn’t tithe at these three periods [of the year] there would be many prevented from selling because they didn’t tithe, and there would not be cattle readily found for those making Pilgrimage [to the Temple].
+בן עזאי אומר בתשעה ועשרים באדר – that is fifteen days prior to Passover. But that Rabbi Akiva holds that the Adar that is closest to Nisan (i.e., the month in which Purim falls – the Second Adar in a leap year) is sometimes defective/short – i.e., 29 days and sometimes full – i.e., 30 days) and fifteen days prior to Passover, sometimes we begin on the twenty-ninth of Adar and sometimes on the thirtieth [day] of Adar, therefore, they did not establish for it [an exact] time. But Ben-Azzai holds that the Adar nearest Nisan (i.e., Second Adar in a leap year) is always defective/short, and the beginning of the fifteen-day period prior to Passover is always on the twenty-ninth [day of] Adar.
+באחד בסיון – because of the paucity of cattle that give birth from Nisan until Atzeret/Shavuot (see Talmud Bekhorot 58a), if one advances it fifteen days prior to Atzeret, all of them will be consumed prior to Atzeret, and there won’t be cattle found for those making Pilgrimage [to the Temple in Jerusalem].
+בעשרים ותשעה באב – Ben Azzai, according to his reasoning, who stated further on [in our Mishnah], [The cattle born] in Elul are tithed by themselves and they are not combined with those that were born prior to Elul, for perhaps, on the first of Elul is the New Year for the Tithing of Cattle (see Tractate Rosh Hashanah, Chapter 1, Mishnah 1) and there would be new and old, and it is doubtful to him when is Rosh Hashanah – either Elul or Tishrei, therefore he did not set a time for their “threshing floor” of the summer on the twenty-ninth of Elul so that they don’t come to combine those born in Elul with them.
+באחד בניסן – they (i.e., Rabbi Eleazar and Rabbi Shimon) hold like Rabban Shimon ben Gamaliel who stated that we ask questions about the laws of Passover two weeks prior to Passover, that is, also regarding the laws of Passover that we tithe for cattle in order that they are not appropriate on the Festival/Yom Tov.
+באחד בסיון – as we stated the reason of Ben Azzai, because of the small number of cattle that are born from Nisan until Atzeret.
+
+מפני שהוא יום טוב – he said one thing and more. First – because we need recognition of that which is new and old, that the first of Tishrei is Rosh Hashanah for the tithing of cattle, for even though he did not come to combine them with those of Tishrei, for not a single lamb had been born today, and if it had been born, it was not old enough. Even so, we don’t tithe that of today, because we need to establish recognition between new and old, so that people would know to not combine the new with the old. Nd furthermore, because it is Yom Tov, because of the required marking with red paint (see Talmud Bekhorot 58a) that one paints on each tenth in order that it would be recognized, but it is forbidden to pain on Yom Tov/the holy day.
+האלוליין מתעשרין בפני עצמן – as we explained above, that it is doubtful to him whether the New Year for the tithing of cattle is on the first [day] of Elul or on the first [day] of Tishrei, therefore, we don’t tithe those of Elul with those [animals] born from Tishrei and onwards, because one doesn’t combine old with the new.
+
+Mishnah 6
+
+כל הנולדים – this anonymous [Mishnah] is according to Rabbi Eliezer and Rabbi Shimon.
+חמשה לפני ראש השנה – on account of that it (i.e., the Mishnah) has to teach five [days] before the threshing floor/harvest season and five days after the harvest season/threshing floor, they combine, he teaches also this.
+לא ישחוט – for since according to the Rabbis, the threshing season established it for tithing.
+ואם שחט פטור – and the cattle are permitted for consumption. For we don’t find eatables forbidden pending the giving of sacred gifts of the tithing of cattle, neither a negative commandment nor death [for failure to comply].
+
+Mishnah 7
+
+לדיר – a place surrounded by walls or reeds where they bring into it the sheep.
+היה לו מאה ונטל עשרה – without any [system of] counting (i.e., marking the tenth animal with red paint)
+או עשרה ונטל אחד – without any [system of] counting.
+אין זה מעשר – as it is written (Leviticus 27:32): “every tenth one – shall be holy [to the LORD],” and this is not the tenth.
+רבי יוסי בר' יהודה אומר הרי זה מעשר – for Rabbi Yossi holds that just as the great Terumah (i.e., the two-percent that everyone gives to a Kohen) and the tenth-of a tenth (i.e., that which the Levite gives to the Kohen after receiving the First Tithe) are given by estimation and with intention/a plan as it is written (Numbers 18:27): “This shall be accounted to you as your gift/ונחשב לכם תרומתכם,” with thought is the heave-offering , so the tithe is taken with estimation and thought, for the All-Merciful calls a tithe, as it is written (Numbers 18:24): “for it is the tithes set aside by the Israelites as a gift to the LORD [that I give to the Levites as their share]. And there is an analogy of verses in close proximity made [between] the tithing of cattle and the tithing of grain, just as the tithe of grain is taken by thought, so the tithe of cattle is taken by thought. But the Halakha is not according to Rabbi Yossi.
+קפץ אחד מן המנויין – eighteen [animals] that went out from the opening and he took the tenth [one], the nine are exempted, if one of the nine jumped into the pen/corral, all of those that are in the corral are exempt, if he does not recognize which one it is. For perhaps this one who came out as the tenth, but he is not appropriate for it, for he was already exempted. Alternatively, each one of them is doubtful if it was already numbered already and exempted, and any doubt is not eligible for being tithed.
+מן המעושרים – from those already sanctified as being the “tenth” one of them jumped into the corral/pen , all of them are doubtfully tithed and they should all be sent to pasture until they develop a blemish. For whenever they are pure, it is prohibited to slaughter them outside [the Temple courtyard], but after they have been sent to pasture, they can be consumed by their owners with their blemishes.
+
+Mishnah 8
+
+This is the reading: יצאו שנים כאחד מונה אותן שנים שנים מנאן אחד, תשיעי ועשירי מקולקין – if two [animals] came out as one (i.e., at the same time) one next to the other at the width of the opening and he counted them as one pair, he counts all of them two by two, pair-by-pair, and the tenth pair is holy with the sanctity of tithing. And the same law applies if he counted them by threes or by fours.
+מנאן אחד – to the first two [animals] that came out he counted as one, and to the third, is the second and to the fourth is the third.
+תשיעי ועשירי מקולקלין – because the ninth according to his counting is really the tenth, and the tenth according to his counting is really the eleventh, and because of this, they are spoiled and they should be put out to pasture until they develop a blemish. But this is not similar to calling the tenth – the ninth or the eleventh – the tenth, for the tenth is a tithe and the eleventh is offered as peace offering, for there, it came out one by one, and when he reached the tenth and called it the ninth, and to the eleventh and he called it the tenth, he confirms to the entire world that the ninth according to his counting is the tenth of the animals/cattle, and that the tenth is the eleventh, but he himself changed and erred, therefore, the tenth is a complete tithe, and the eleventh is offered as a peace offering from the decree of the King, as we explain further on. But here, when two went out [of the corral/pen] and he did not make it clear that it was the tenth, that he calls it the ninth, which is the tenth, it is not a complete tithing of its own, as he himself also stated that it is not, therefore, they are spoiled.
+שלשתן מקודשים – as it is written (Leviticus 27:32): “All tithes of the herd [or flock],” to include the ninth and the eleventh. It is possible that I also include even the eighth and the seventh. You said, for since and it is holy (see the end of Leviticus 27:32), and his error is sanctified, what is not holy is only that which is near/next to it, meaning to say, the tenth itself which is next to it/adjacent to its body, even his error is not sanctified other than which is adjacent/next to the tenth – which is the ninth from before it and the eleventh from after it.
+וכי יש תמורה עושה תמורה – Rabbi Yehuda holds that this eleventh [animal] is a substitute, for that which he called the “tenth” is considered like that which is in place of the tenth, but there is no substitute which imparts the status of a substitute to another, as it is written (Leviticus 27:33): “then it and its substitute shall both be holy” – but not the substitution of the substitution.
+אמרו משום רבי מאיר – it is not a substitution. The eleventh is not a substitution for the tenth. For if it was a substitution, it would not be offered as a sacrifice, for the substitution of the tithe is not offered, as it is written (Numbers 18:17): “[But the firstlings of cattle, sheep, or goats] may not be redeemed; they are consecrated. [You shall dash their blood against the altar, and turn their fat into smoke as a pleasing odor to the LORD],” they are offered as sacrifices, but not their substitutions, and it is written concerning firstlings, and we derive tithes from it. And the Halakha is that the eleventh does not become a substitution/replacement.
+כל שלא נעקר שם עשירי ממנו – wherever that he called the tenth the tenth, furthermore, he cannot advance the eleventh for what he called the tenth [which was not deprived of its proper name].
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+Bartenura on Mishnah Bekhorot
+ברטנורא על משנה בכורות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה בכורות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הלוקח עובר חמורו של נכרי.</b> כשהוא במעי אמו ובכור הוא. ולהכי נקט עובר חמורו, שאין לך בהמה טמאה קדושה בבכורה אלא פטר חמור בלבד, ואיידי דזוטרן מיליה דפטר חמור, פסיק ושרי ליה. וכל הנך פרקי אחריני מיירי בבכור בהמה טהורה:
+<b>אף על פי שאינו רשאי.</b> למכור לנכרי בהמה גסה. מפני שנעשית בה מלאכה בשבת:
+<b>והמשתתף לו.</b> אפילו חלק הנכרי מסוים וידוע, כגון ידו או רגלו של בכור, או של אמו. כל זמן שאם יחתך ממנו אותו אבר תשאר הבהמה בעלת מום הרי זה שותפות נכרי ופטור:
+<b>והמקבל ממנו.</b> שהחמורה של נכרי וישראל מקבלה ומטפל בה כדי שיהו חולקין בולדות אבל גוף הבהמה של נכרי:
+<b>פטור מן הבכורה.</b> אותו עובר שקנה מן הנכרי או שמכר הוא לנכרי אינו קדוש, הואיל ויש לנכרי חלק בו או באמו, שנאמר (במדבר ג׳:י״ג) הקדשתי לי כל בכור בישראל, ולא בנכרי:
+<b>אם פטרו את של ישראל במדבר.</b> הלוים לא פטרו בהמתן של ישראל במדבר, דפטר בהמה, בהמה פטרה, כדכתיב (שם) ואת בהמת הלוים תחת בהמתם. אלא הכי קאמר, הלוים הפקיעו קדושת בכורי ישראל במדבר, כדכתיב (שם) קח את הלוים תחת כל בכור כו׳, ואם הפקיעה קדושת הלוים את קדושתן של ישראל, דין הוא שתפקיע את של עצמן, ומאחר שלמדנו שהופקעה קדושת בכורה מעצמן של לוים, למדנו שפטרי חמוריהן פטורין מן הבכורה, דכתיב (שם י״ח) אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה, כל שישנו בבכור אדם ישנו בבכור בהמה טמאה, וכל שאינו בבכור אדם אינו בבכור בהמה טמאה. אבל מבכור בהמה טהורה לא נפטרו כהנים ולוים, כדלקמן:
+
+Mishnah 2
+
+<b>פרה שילדה כמין חמור וחמור שילדה כמין סוס פטור.</b> אי תנא פרה שילדה כמין חמור ולא תנא חמור שילדה כמין סוס, הוה אמינא פרה שילדה כמין חמור הוא דפטור משום דלא דמו אהדדי כלל, דהא יש לה קרנים והא אין לה קרנים, הא פרסותיה סדוקות והא פרסותיה קלוטות, אבל חמור שילדה כמין סוס, אימא חמור אדום הוא ולחייב. ואי תנא סיפא ולא תנא רישא, הוה אמינא חמור שילדה כמין סוס הוא דפטור משום דסוס לא קדוש בבכורה, אבל פרה שילדה כמין חמור דתרוייהו קדשי בבכורה אימא ליחייב, צריכי:
+<b>פטר חמור פטר חמור שני פעמים.</b> חד בקדש לי כל בכור, וחד בראה אתה אומר אלי:
+<b>מהו באכילה.</b> כלומר בהמה שאין היולדת דומה לנולד מהו באכילה:
+<b>שהיוצא מהטמא טמא.</b> ודבש דבורים וצרעין מותר ולא מקרי יוצא מן הטמא, לפי שאין ממצות אותו מבשרן אלא מכניסות אותו לגופן, שאוכלות מפרחי האילנות ומהן נעשה הדבש. וחלב האדם מותר כשפירש, אבל לינק משדי האשה אסור. וכל שאר חלב של בהמה וחיה טמאה, הוי יוצא מן הטמא ואסור:
+<b>דג טמא שבלע דג טהור.</b> אע״ג דלא חזינן ליה שבלע, כיון דרוב דגים משריצים במינן, כמו שבלע בפנינו דמי:
+
+Mishnah 3
+
+<b>נותן טלה אחד לכהן.</b> בפדיון. דממה נפשך חד מינייהו בכור:
+<b>זכר ונקבה.</b> ואין ידוע אם יצא זכר תחלה והוא בכור, או נקבה יצאה תחלה ואין כאן דין בכורה:
+<b>מפריש טלה.</b> משום ספק, ומפקיע עליו קדושת הפטר חמור:
+<b>והוא לעצמו.</b> שהוא עצמו יאכל הטלה ולא יתננו לכהן, דכהן הוי מוציא מחבירו, ועליו הראיה להביא עדים שהזכר יצא תחלה. ואיסורא ליכא, דאפילו פטר חמור גמור שפדאו בשה שוב אין קדושה לא בו ולא בפדיונו, אלא גזל הוא דאיכא אם אינו נותן טלה לכהן, דממונו הוא, והכא ליכא גזל דספק הוא:
+<b>שתי חמורות וילדו וכו׳</b> זכר ונקבה, נותן טלה אחד לכהן בשביל הזכר. או שני זכרים ונקבה, דחדא ילדה זכר וחדא ילדה זכר ונקבה או אי נמי חדא ילדה שני זכרים ואחת ילדה נקבה, נותנים טלה אחד לכהן דהא חד זכר איכא ודאי בכור, ואאידך דהוי ספק דשמא הנקבה יצאה תחלה מפריש טלה והוא לעצמו:
+<b>שני זכרים ושתי נקבות.</b> ספק הן, דשמא כל חדא ילדה זכר ונקבה, ושמא הנקבות יצאו תחלה, הלכך אין לכהן כאן כלום, אלא מפריש עליהם שני טלאים לאפקועי לאיסורייהו והן לעצמן, כך פירשו רבותי. אבל רמב״ם סבר דאין כאן לכהן כלום ואפילו טלה לעצמו אינו צריך להפריש, משום דאיכא בכל חד מהנך ספיקי טובא כשילדו שתי נקבות וזכר, שמא אחת משתיהן ילדה שתי נקבות והאחרת זכר, או שמא זו ילדה נקבה והאחרת זכר ואחריו נקבה, או נקבה ואחריה זכר. וכן ספיקות הרבה יש בשני זכרים ושתי נקבות, הלכך אפילו טלה לעצמו אינו מפריש. ופירוש רבותי עיקר:
+
+Mishnah 4
+
+<b>זכר ונקבה מפריש טלה אחד לעצמו.</b> דשמא אותה שלא בכרה ילדה את הנקבה:
+<b>שנאמר ופמר חמור תפדה בשה.</b> כל שה במשמע, שה כבשים או שה עזים, שה זכר או שה נקבה וכו׳:
+<b>ופודה בו פעמים רבות.</b> אם חזר כהן ונתנו לו:
+<b>נכנס לדיר להתעשר.</b> כגון ישראל שהיו לו עשרה ספק פטרי חמורים והפריש עליהן עשרה שיין והן שלו, הרי אלו נכנסים לדיר למקום שמכניסים שם הבהמות להתעשר, ומעשרן כדרך שמעשרים שאר בהמות. והוא הדין שאם היה לו ספק פטר חמור אחד או שנים [והפריש עליהם שה אחד או שנים] שנכנס לדיר עם שאר כבשיו להתעשר:
+<b>ואם מת נהנים בו.</b> שה שהפרישו לפדיון פטר חמור, אם מת ביד בעלים קודם שיבוא ליד כהן נהנה בו הכהן אף על פי שלא הגיע לידו מחיים, דמעידנא דאפרשיה ברשותא דכהן קאי:
+
+Mishnah 5
+
+<b>ולא בחיה.</b> צבי ואיל:
+<b>ולא בשחוטה.</b> בשה שחוט:
+<b>ולא בטריפה.</b> כגון שנחתכו רגליה מן הארכובה ולמעלה:
+<b>כלאים.</b> תיש הבא על רחל:
+<b>מפני שהוא שה.</b> דבין רחל בין עז קרויין שה. ואין הלכה כרבי אליעזר:
+<b>כוי.</b> בריה בפני עצמה היא, ספק חיה ספק בהמה:
+<b>נתנו לכהן.</b> הפטר חמור עצמו:
+<b>עד שיפריש שה תחתיו.</b> והוא לעצמו. ואח״כ ישתמש בפטר חמור. ולפי שהכהנים חשודים לענין זה שלא להפריש שה תחתיו, הלכך ישראל הנותן פטר חמור לכהן אינו זז משם עד שיפדנו הכהן בפניו:
+
+Mishnah 6
+
+<b>כחמש סלעים של פדיון הבן.</b> דחייב באחריותו:
+<b>כפדיון מעשר שני.</b> דאם אבד אינו חייב באחריותו. דההיא כסף חייביה רחמנא לאכול בירושלים והא אזל ליה. וטעמא דר׳ אליעזר, שכן מצינו שהקיש הכתוב פטר חמור לבכור אדם, שנאמר ופטר חמור תפדה בשה וגו׳ וכל בכור בניך תפדה. וחכ״א אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה, לפדייה הקשתיו ולא לדבר אחר:
+<b>שאין כאן לכהן כלום.</b> שאין חייב באחריותו, כרבנן. וכן הלכה:
+<b>מת פטר חמור.</b> לאחר שהפריש הפדיון ועדיין לא נתנו לכהן:
+<b>רבי אליעזר אומר יקבר.</b> דהואיל והוא חייב באחריות הטלה, כמאן דלא אפרשיה דמי:
+<b>ומותר.</b> ישראל בהנאתו של טלה כמי שלא הפרישו:
+<b>אין צריך להקבר.</b> דמעידנא דאפרשיה לטלה קם ליה ברשות כהן והופקעה קדושתו של פטר חמור. וכן הלכה:
+
+Mishnah 7
+
+<b>קופיץ.</b> סכין גדול כמין גרזן קטן שהקצבים מחתכים בו בשר:
+<b>ועורפו.</b> היינו שחותך ראשו ממול ערפו:
+<b>וקוברו.</b> לפי שאסור בהנאה לאחר עריפה:
+<b>מצות יעידה.</b> באמה העבריה:
+<b>בראשונה שהיו מתכוונים לשם מצוה.</b> והיו אומרים המיבם לשם נוי לשם ממון הוי פוגע בערוה שלא במקום מצוה. ואין כן הלכה, אלא הואיל ופקע איסור אשת אח מינה כשמת אחיו בלא בנים הרי הותרה לו לגמרי ואפילו יבמה לשם נוי ולשם ממון:
+<b>מצות גאולה באדון.</b> המתפיס בהמה לבדק הבית, מצות פדייתה באדון קודם לכל אדם, שהוא מוסיף את החומש:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הלוקח עובר פרתו.</b> אע״פ שאינו רשאי. למכור לו בהמה גסה:
+
+Mishnah 2
+
+<b>כל הקדשים שקדם מום קבוע להקדשן כו׳</b> וכל שקדם הקדשן את מומן. הנך תרתי בבי פירשנו לעיל במסכת חולין:
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+המקבל צאן ברזל מן הנכרי. ששם לו הנכרי בהמותיו בדמים קצובים ולתת לו אותן דמים עד עשר שנים בין מתו בין הוזלו, ואותן ולדות שיהיו להן עד אותו זמן יהו ביניהן:
+<b>ולדות פטורין.</b> מן הבכורה. ולדותיהן של אותן צאן כשיגדלו ויבכרו יפטרו מן הבכורה. דאי לא יהיב זוזי לנכרי תפיס בהמה, ואי לא משכח בהמה תפיס ולדות, אשתכח דשייכא יד נכרי בולדות. הלכך ולדות בכורות שיהיו לאותן ולדות פטורות מן הבכורה, דכל דשייכא יד נכרי באמו הוא פטור מן הבכורה. אבל מה שיבכרו ולדי ולדות, דהיינו רביעי לצאן ברזל, יתנו לכהן, דכולי האי לא שייכא יד נכרי למתפס ולדי ולדות: 
+הכי גרסינן העמיד ולדות תחת אמותיהן ולדי ולדות פטורין ולדי ולדי ולדות חייבים. העמיד ולדות תחת אמותיהן, שפתח לו פתח לנכרי להיות לו כח בולדות ואמר לו אם ימותו הבהמות תטול ולדות המגיעות לחלקי, השתא אלימא יד נכרי טפי ושייכא בדור אחד טפי משל הראשון. הלכך ולדי ולדות של בהמות צאן ברזל כשבכרו פטורות מן הבכורה, הואיל ושייכא יד הנכרי בדידהו. וולדי ולדות של ולדות כשיבכרו, דהילנו חמישי לצאן ברזל, ינתנו לכהן:
+<b>שאחריותן לנכרי.</b> דלעולם כל מה דמשכח נכרי תפיס. ואין הלכה כרשב״ג:
+
+Mishnah 5
+
+<b>רחל שילדה כמין עז.</b> אע״ג דתרווייהו מינים חייבים בבכורה, אפילו הכי אם אינו דומה לאמו פטור מן הבכורה. דכתיב אך בכור שור עד שיהא הוא [שור] ובכורו שור:
+<b>ואם יש בו מקצת סימנים.</b> שדומה לאמו עד שהוא ניכר בהן שהוא מאותו המין, חייב:
+
+Mishnah 6
+
+<b>שנאמר הזכרים לה׳</b> הזכרים משמע שנים:
+<b>אי אפשר.</b> לצמצם שיצאו שני ראשיהן כאחד, אלא האחד יצא תחלה ולא ידעינן הי מינייהו:
+<b>בורר לו את היפה.</b> דמסתמא היפה והבריא נפק ברישא:
+<b>משמנים ביניהן.</b> הבעלים והכהן אין להם יתרון זה על זה בחלוקתן אלא השומן, שהישראל נוטל השומן ומניח הכחוש לכהן, שהמוציא מחבירו עליו הראיה. והלכה כרבי עקיבא:
+<b>והשני.</b> שנשאר לישראל, ירעה עד שיפול בו מום ואח״כ יאכל, דספק בכור הוא, הלכך אינו נשחט תמים. ובאותו של כהן לא צריך למימר דודאי אינו שוחטו עד שיהא בו מום, דבזמן הזה קמיירי:
+<b>וחייב במתנות.</b> הישראל כשישחטנו יתן לכהן הזרוע והלחיים והקיבה. ממה נפשך, אי בכור הוא כולו לכהן, אי לאו בכור הוא חייב במתנות:
+<b>ורבי יוסי פוטר.</b> דהוי כאילו זכה בו כהן והגיע לידו וכשנפל בו מום נתנו לישראל, ונמצא שהוא פטור מן המתנות, הואיל וחשבינן ליה כאילו בא מיד כהן לישראל. והלכה כרבי יוסי:
+<b>רבי טרפון אומר יחלוקו.</b> דהדר ביה רבי טרפון ממאי דאמר לעיל דכהן בורר לו את היפה, וסבר דמחיים נמי שמין את שניהם בדמים וחולקים את הדמים. דלשניהן יש חלק בשניהם, הלכך מת אחד מהם יחלוקו את החי:
+<b>רבי עקיבא אומר המוציא מחבירו עליו הראיה.</b> והלכה כר׳ עקיבא:
+<b>זכר ונקבה אין לכהן כלום.</b> דשמא נקבה יצאתה תחלה והמוציא מחברו עליו הראיה. והכא אפילו ר׳ טרפון מודה, דהתם הוא דקא פליג משום דודאי הוי חד לכהן הלכך יפה כחו לחלק בשוה, אבל הכא הורע כחו דשמא לא שייכא בכורה כלל. ומיהו ירעה עד שיסתאב ואח״כ יאכלנו, דספק הוא:
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+יוצא דופן. שנקרעה אמו והוציאו העובר דרך דפנותיה:
+<b>והבא אחריו.</b> הנולד אחריו דרך הרחם:
+<b>ירעו עד שיסתאבו.</b> דמספקא ליה לר׳ טרפון אי בכור לולדות קדיש אף על פי שאינו בכור לרחמים, כגון יוצא דופן שהוא הראשון שנולד אף על פי שלא פטר הוא את הרחם, אי בכור לרחמים קדיש אף על פי שאינו בכור לולדות, כגון הבא אחר יוצא דופן שהוא הראשון שפטר את הרחם אבל אינו בכור לולדות שהרי יוצא דופן קדמהו. ומספיקא שניהם ירעו עד שיסתאבו ויאכלו במומן לבעלים, דשמא תרתי בעינן בכור לולדות ולרחמים ואין שום אחד מהן קדוש, והמוציא מחברו עליו הראיה. ור׳ עקיבא פשיטא ליה דתרווייהו בעינן ואין שום אחד מהן קדוש. והלכה כר׳ עקיבא:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>הלוקח.</b> עז בת שנתה. שילדה בתוך שנתה:
+<b>ודאי.</b> אותו הולד לכהן, דקודם לכן לא ילדה:
+<b>ספק.</b> ירעה עד שיפול בו מום ויאכל במומו לבעלים. ואם ספק פטר חמור הוא, מפריש טלה והוא שלו:
+<b>טנוף.</b> אבעבועות של דם שפולטת הבהמה. ומראים אותן לרועה חכם ומכיר בהן אם הן מחמת הריון שהפילה ושמא טנפה בתוך שנתה דהוי ספק ולד ונפטרה מן הבכורה, הלכך אפילו עז בת שנתה ספק הוא:
+<b>שליא.</b> כמין כיסוי על העובר שהעובר מונח בה:
+<b>שפיר.</b> למעלה מן השליא קרום שיש בו דם נקרש והוא קרוי שפיר. ורבותי פירשו, חתיכה של בשר שיש בה צורת אדם. ויש אומרים לפיכך נקראת שפיר, לפי שעשויה כשפופרת:
+<b>ששפעה חררת דם.</b> שהפילה חתיכה דם:
+<b>הרי זו תקבר.</b> להודיע שנפטרה מן הבכורה. שהרואה שקוברים אותה יודע שהבא אחריו אינו קדוש בבכורה. והלכה כר׳ עקיבא וכר׳ אליעזר בן יעקב:
+
+Mishnah 2
+
+<b>אין חוששין שמא בנה של אחרת היה.</b> שיהא הבא אחריו בכור ספק דנימא הך בהמה לא ילדה מעולם אלא שאהבה את זה בן חברתה, ואי משום דאית לה חלב הא איכא מיעוטא דחולבות אע״פ שאינן יולדות, הא ודאי לא אמרינן אלא בנה הוא ופטורה מן הבכורה:
+<b>מבכירות.</b> בחורות שלא ילדו עד עכשיו:
+<b>אין חוששין שמא בנה של זו בא לו אצל זו.</b> דליחוש לכולהו בספק בכורות, אלא ודאי אותן הכרוכין אחר המבכירות הוו בכורות ודאין, והכרוכין אחר שאין מבכירות הוו פשוטין ודאין. והלכה כרשב״ג:
+
+Mishnah 3
+
+<b>עושה מקום בקופיץ.</b> גרסינן. ובגמרא [דף כ״ה] מפרש תני לקופיץ, כלומר לצורך מקומו של קופיץ תולש שער של צואר. ואין כאן משום לא תגוז בכור צאנך, דתלישה ביד לאו גזיזה היא. אבל בכלי ודאי אסור:
+<b>וכן מותר לתלוש את השער.</b> ואפילו לכתחלה, להראות בו לחכם מקום המום. והלכה כרבי יוסי בן משולם:
+
+Mishnah 4
+
+<b>עקביא בן מהללאל מתיר.</b> הצמר בהנאה לכהן:
+<b>וחכמים אוסרים.</b> דאי שריית ליה צמר הנושרת מחיים אתי לאשהויי לבכור כדי שתשיר צמרו כל שעה, ואתי בה לידי תקלה שיגזוז ויעבוד בו, ופסולי המוקדשין אסירי בגיזה ועבודה דכתיב תזבח ואכלת בשר, תזבח ולא גיזה:
+<b>לא בזה התיר עקביא.</b> כלומר לא בזה עקביא מתיר וחכמים אוסרים, דבשחטו דברי הכל שרי, דמגו דמהניא שחיטה לצמר המחובר בו להתירו לאחר שחיטה מהניא נמי לתלוש ומונח בחלון. ולא נחלקו אלא במת, דאותו צמר המחובר בו טעון קבורה, עקביא מתיר לצמר שנשר ממנו כשהוא בחיים, וחכמים אוסרים, גזירה שמא ישהנו כדי ליהנות בצמר שנושר ממנו כל שעה ואתי למיעבד ביה גיזה ועבודה. ופסק ההלכה, דאפילו לאחר שחיטה צמר שנשר ממנו בחיים אסור:
+<b>צמר המדובלל.</b> שלא נתלש לגמרי אבל מחובר הוא עם הצמר ואינו נופל:
+<b>את שנראה עם הגיזה.</b> כשישחטנו וגוזזו לאחר שחיטה, ויהא הצמר המדובלל נבלל עם שאר הגיזה ואינו נראה כמופרש ממנה, מותר כשאר הגיזה:
+<b>ושאינו נראה עם הגיזה.</b> שיצא חוץ יותר מדאי וניכר לכל (שמדובלל) [שמובדל] מן הגיזה:
+<b>אסור.</b> כמי שנשר לגמרי קודם שחיטה. וסתמא כרבנן דפליגי עליה דעקביא דהלכתא כותייהו:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>עד כמה.</b> להטפל בבכור. להתעסק בגידולו קודם שיתנהו לכהן:
+<b>בדקה עד שלשים יום ובגסה עד חמשים.</b> בגמרא ילפינן לה מדכתיב (שמות כ״ב:כ״ח-כ״ט) מלאתך ודמעך לא תאחר בכור בניך תתן לי, וסמיך ליה כן תעשה לשורך לצאנך, ורמינן שורך המוקדם במקרא למלאתך ודמעך שהוא מוקדם, וצאנך המאוחר לבכור בניך שהוא מאוחר, ומלאתך ודמעך שהם הביכורים קרבים לחמשים יום, שהתבואה מבושלת בפסח ואין מביאין בכורים עד עצרת דכתיב (שם כ״ג) וחג הקציר ביכורי מעשיך, וכמו שאתה עושה למלאתך ודמעך שאינך מביאם אלא לסוף חמשים יום, כן תעשה לשורך שלא תביאנו עד חמשים יום, וכדרך שאתה עושה לבכור בניך דכתיב ביה (במדבר י״ח:ט״ו-ט״ז) ופדוייו מבן חודש תפדה, כן תעשה לצאנך שלא תביאנו עד שלשים יום:
+<b>בדקה שלשה חדשים.</b> לפי שטיפולה מרובה, ששיניה דקות ואינה יכולה לאכול עשב, ואם לא תהיה עם אמה תמות. ואין הלכה כרבי יוסי:
+<b>לא יתנו לו.</b> דכיון דעל ישראל רמיא ליטפל בו חמשים יום ואמר לו כהן בתוך זמן זה תנהו לי וארענו, דומה כמי ששוכרו, שהוא מצילו מן הטורח על מנת שיתננו לו ולא לכהן אחר, ודומה לכהן המסייע בבית הגרנות לדוש ולזרות כדי שיתנו לו התרומות, ותניא כהנים ולוים המסייעים בבית הגרנות אין נותנין להם תרומות ומעשרות. אבל אם היה בעל מום ואמר לו תן לי שאוכלנו, הואיל וחזי ליה לא הוי ככהן המסייע בבית הגרנות:
+<b>בין תמים בין בעל מום.</b> בין בזמן המקדש ובין עכשיו, כל שנה דידיה רשאי לקיימו. ובכור בעל מום ילפינן שהוא ניתן לכהן ואוכלו במומו מדכתיב (שם) ובשרם יהיה לך, לשון רבים, אחד בכור תם ואחד בכור בעל מום:
+
+Mishnah 2
+
+<b>כל שנים עשר חודש.</b> משנולד:
+<b>לאחר שנתו.</b> כגון בזמן הזה דצריך לקיימו עד שיפול בו מום:
+<b>אינו רשאי לקיימו אלא עד שלשים יום.</b> מיום שנפל בו המום:
+
+Mishnah 3
+
+<b>רבי יהודה מתיר.</b> במומין שבעין מודה רבי יהודה דאסור, מפני שהן משתנים לאחר מיתה שמפני צער מיתה העין משתנה ואע״ג דהשתא מתחזי מום קבוע אי הוי חזי ליה מחיים הוי מתחזי עובר, ולא שרי אלא במומין שבגוף שאינן משתנים. ורבי מאיר סבר גזרינן מומין שבגוף שאינן משתנים אטו מומין שבעין שהן משתנים. והלכה כרבי מאיר:
+
+Mishnah 4
+
+<b>מומחה.</b> הוא שנטל רשות מן הנשיא או מבית דין של ארץ ישראל להתיר בכורות. ואע״ג דבעלמא מי שלמד בתורה [שבכתב ו] שבע״פ ויודע לסבור ולהקיש ולהבין דבר מתוך דבר הוא הנקרא מומחה, וכשהוא ניכר וידוע ויצא טבעו אצל אנשי דורו הוא מומחה לרבים, והוא יכול לדון יחידי, ואף על גב דלא נקט רשותא מראש גולה, לענין היתר בכורות אינו קרוי מומחה, ואינו יכול להתיר בכורות אלא אחר שיטול רשות מבית דין הסמוכים בארץ ישראל, ואין רשות ראש הגולה מועיל בזה:
+<b>וישלם מביתו.</b> וכשהוא משלם לכהן נותן רביע דמיו אם היא בהמה דקה, וחצי דמיו אם היא גסה. ומשום הכי משלם מחצה דממון המוטל בספק חולקים, דאיכא למימר אפסדיה, דאי לא הוה שרי ליה האי הוי אתי מומחה גמור ושרי ליה והוה אכיל ליה והשתא בעי קבורה, ואיכא למימר לאו מידי אפסדיה, דדלמא לא הוה ביה מומא ומומחה גמור לא הוה שרי ליה, ושמא לא הוה נפיל ביה מום קבוע לעולם עד שימות. והאי דלא משלם פלגא לדקה כמו לגסה, מפני שיש טורח גדול לגדל בהמה דקה וזה שהתיר הבכור הצילו לכהן מן הטורח הגדול שהיה לו להטפל בה, דשמא אם הראהו לאחר לא היה מתירו והיה לו בו טיפול מרובה עד שיפול בו מום, להכי נגעו בה דלא משלם אלא רביע. ורמב״ם פירשה בענין אחר. וזה עיקר:
+<b>מה שעשה עשוי וישלם מביתו.</b> למאן דדאין דינא דגרמי חייב לשלם מביתו בשביל שגרם הפסד לחברו. ומאן דלא דאין דינא דגרמי מפרש מתניתין דוקא שנשא ונתן ביד, 
+<b>זיכה את החייב.</b> משכחת לה כגון שהיה לו משכון למלוה וזה פטר את הלוה ונטל את המשכון בידו מיד המלוה והחזירו ללוה. 
+<b>וטימא את הטהור.</b> נמי משכחת לה שנשא ונתן ביד, כגון שהביאו לפניו טהרות לישאל עליהן ואמר טמאות הן ונטל שרץ אחד והגיעו בהן כדי שלא יהא בהן עוד ספק ויעמדו דבריו. 
+<b>וטיהר את הטמא.</b> כגון שלקח פירות טהורות ועירבן עם פירות אלו שטיהר הוא שלא כדין וטמאן:
+<b>ואם היה מומחה לבית דין.</b> שנטל רשות מב״ד:
+<b>פטור.</b> דלא מצי למימר ליה אמאי דיינת ליה הואיל ולא בקיאת בדיני:
+<b>האם שלה.</b> רחם שלה:
+<b>והאכילה רבי טרפון לכלבים.</b> ששאלו לו עליה ואמר טריפה והאכילה לכלבים:
+<b>שלא תלד.</b> מפני שפרות וחזירות שלהן מעולין מאד ומוכרים אותן ביוקר, ורוצים שלא ילדו במלכות אחרת כדי שיהיו צריכים להם, וחותכים האם שלה ואינה מתה, הלכך לאו טריפה היא:
+<b>הלכה חמורך טרפון.</b> הפסדת חמורך, שאתה צריך למכרו כדי לשלם דמי הפרה לבעליה:
+<b>שמומחה אתה.</b> חדא ועוד קאמר ליה, חדא דטועה בדבר משנה הוא, דמתניתין היא באלו טריפות נטלה האם שלה כשרה, וקיימא לן דטועה בדבר משנה חוזר הדין ודנין אותו כראוי ואינו משלם. ועוד, אי נמי בשקול הדעת טעית דאיסורך אסור ולא מצית למהדר ונמצא שאתה הפסדתו, אפילו הכי פטור אתה, לפי שאתה מומחה. ושיקול הדעת, היינו כגון תרי תנאי או תרי אמוראי דפליגי ולא אתמר הלכתא לא כמר ולא כמר וסוגיין דעלמא כחד מינייהו ואזל הוא ועבד כאידך, מה שעשה עשוי ומשלם מביתו:  
+
+Mishnah 5
+
+<b>אין שוחטין על פיו.</b> דדילמא משום אגרא קא שרי ליה:
+<b>כאילא.</b> שם חכם הדר ביבנה. וחסיד היה ולא נחשד בכך. ובין אמר להו תמים ובין אמר להו בעל מום היה נוטל כל שכרו:
+<b>ארבע איסרות בבהמה דקה ובגסה ששה.</b> גסה נפיש טרחא, להשליכה לארץ ולכפותה ולבדוק מומה, הלכך שכרה מרובה:
+<b>בין תמים בין בעל מום.</b> ואע״ג דכי אמר ליה תם הוא לא אהני ליה ולא מידי, נוטל שכרו, דאי לא שקיל אגרא אתו למחשדיה כי אמר בעל מום הוא. ומכאן דן הרמב״ם על השוחטים לרבים, שראוי להם או שלא יטלו שכר כלל או שיטלו שכר על הנמצאות נבלה או טריפה כמו על הנמצאות כשרה, דומיא דרואי מומי הבכור:
+
+Mishnah 6
+
+<b>הנוטל שכר לדון דיניו בטלים.</b> דכתיב (דברים ד׳:ה׳) ראה למדתי אתכם חוקים ומשפטים כאשר צוני ה׳, מה אני בחנם אף אתם בחנם. וברבני אשכנז ראיתי שערוריה בדבר זה, שלא יבוש הרב הנסמך ראש ישיבה ליטול עשרה זהובים כדי להיות חצי שעה על כתיבת ונתינת גט אחד, והעדים החותמים על הגט שני זהובים או זהוב לכל הפחות לכל אחד, ואין זה הרב בעיני אלא גזלן ואנס, לפי שהוא יודע שאין נותנים בעירו גט שלא ברשותו, ונותן הגט בעל כרחו צריך שיתן לו כל חפצו. וחושש אני לגט זה שהוא פסול, דהא תנן במתניתין הנוטל שכר לדון, דיניו בטלין. להעיד, עדותו בטלה:
+<b>להזות.</b> ממי חטאת על טמא מת:
+<b>לקדש.</b> לערב אפר חטאת במים חיים אל כלי:
+<b>אפר מקלה.</b> אפר כירה קרויה אפר מקלה. כלומר אפר בעלמא שאין בה קדושה:
+<b>אבל אם היה.</b> זה רואה הבכורות, או זה הדיין או העד או המקדש, כהן, והעבירו המוליכו עמו במקום טומאה וטמאהו מתרומתו, ומפסידו שצריך לקנות חולין ולאכול ודמי חולין יקרים מדמי תרומה, שהחולין ראויין לכל ותרומה אינה ראויה אלא לכהנים טהורים:
+<b>מאכילו.</b> זה המוליכו, ומשקהו וסכו:
+<b>ונותן לו שכרו כפועל.</b> אם היה רגיל במלאכה כבדה וקשה ומרויח בה הרבה, אומדים כמה אדם כזה רוצה ליטול פחות ממה שהיה מרויח במלאכה כבדה ולהתעסק במלאכה זו שהיא קלה, וכך נותן לו. וכן מותר לכל דיין ליטול שכר בטלה כשהבטלה ניכרת ומפורסמת, ולוקח משני בעלי הדין בשוה. ויותר מזה אסור:
+
+Mishnah 7
+
+<b>החשוד על הבכורות.</b> כהן החשוד להטיל מום בבכור:
+<b>בשר צבאים.</b> שאדום הוא ומחליף בבשר עגל, וזמנין דמזבן בכור עגל תמים ואומר שבשר צבי הוא, דאין לחוש לבכורה:
+<b>ולא עורות שאינן עבודים.</b> אבל עבודים זבנינן מיניה, דאי איתא דבכור הוה לא הוה טרח ביה, סבר שמעי בי רבנן ומפסדי ליה מינאי:
+<b>לוקחים ממנו עורות של נקבה.</b> דמידע ידיעי. ותנא קמא דאסר, סבר דלמא חתיך לזכרותיה ועביד ביה כמין נקבות, וכי משיילי ליה מה חתוך זה שבמקום נקבות אומר עכברים אכלוהו. ואין הלכה כר׳ אליעזר:
+<b>מלובן וצואי.</b> פירשו בגמרא דמלובן מצואי קאמר, כלומר מרוחץ מצואתו. ולא אמרינן אי דבכור הוא לא מפסיד טרחיה ולא מלבן ליה דסבר שמעי רבנן ומפסדי ליה מינאי, דכיון דטרחיה זוטא הוא טרח ומלבן ליה ולא קפיד עליה:
+<b>אבל לוקחין ממנו טווי ובגדים.</b> דאי דבכור הוא כולי האי לא טרח בהו, דקפיד אטרחיה דלמא מפסדי ליה מיניה:
+<b>טווי ובגדים.</b> לאו בגדים ממש קאמר. דהשתא טווי גרידא לוקחין ממנו, בגדים ארוגים מיבעיא. אלא בגדים היינו לבדים עשויים מצמר שאינן טוויין:
+
+Mishnah 8
+
+<b>החשוד על השביעית.</b> לזרוע או לעשות סחורה בספיחי שביעית:
+<b>סרק.</b> מתוקן במסרק. דכיון דטרחיה זוטא לא קפיד:
+<b>אריג.</b> לאו אריג ממש. דהשתא טווי שרי אריג מיבעיא, הרי בא לכלל טווי קודם לכן. אלא אריג היינו כעין שרשרות שעושין מפשתן שלא נטוה מעולם:
+
+Mishnah 9
+
+<b>אפילו מים ומלח.</b> משום קנס:
+<b>כל שיש בו זיקת תרומות.</b> כל דבר שתרומה נוהגת בו. וכל, לאתויי קרבי דגים שמערבין בהן שמן זית, שיש בו זיקת תרומה. והלכה כר׳ שמעון:
+
+Mishnah 10
+
+<b>אינו חשוד על המעשרות.</b> ולוקחים ממנו תבואה בשאר שני השבוע, ואין מעשרין מהן ודאי אלא דמאי. וטעמא דחשוד על השביעית אין חשוד על המעשרות וחשוד על המעשרות אין חשוד על השביעית, לפי שיש בכל אחד מהן חומר שאינו בחברו, שביעית אינה צריכה להאכל לפנים מחומת ירושלים, ומעשר שני אינו נאכל אלא לפנים מן החומה, הלכך איכא דחמיר ליה עונש מעשר מעונש שביעית. ומעשר אית ליה פדיון, ושביעית כיון שנאסרה אין לה פדיון, הלכך איכא דחמיר עליה שביעית ממעשר:
+<b>החשוד על זה ועל זה.</b> כיון דחשוד אדאורייתא כל שכן דחשוד על הטהרות, דמדרבנן הוא שיהא אדם אוכל חולין בטהרה:
+<b>ויש שחשוד על הטהרות.</b> דרבנן, ואינו חשוד לשביעית ומעשרות. דמאן דחשוד אדרבנן לא חשוד אדאורייתא:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כל פסולי המוקדשין.</b> קדשים שנפל בהם מום, אם מוכרין אותן ביוקר טובת הנאה להקדש הוא. הלכך נמכרים באטליז, דהיינו שוק שמוכרים בו שאר בשר חולין ושם נמכר ביוקר:
+<b>ונשקלין בליטרא.</b> להמכר כדרך שהקצבים מוכרים בשר חולין. דמתוך שיכולים למכור ביוקר מוסיפים בדמים כשפודים אותם מן ההקדש:
+<b>חוץ מן הבכור ומן המעשר.</b> שאם נמכרים ביוקר הנאתן לבעלים. בכור הנאתו לכהן, דבשר בכור נאכל לכל אדם והכהן מוכרו ונוטל דמיו, ולכהן קרי בעלים של בכור. ומשום הנאת הדיוט לא מזלזלינן בקדשים לנהוג בהן מנהג חולין למכרן באטליז, אלא בביתו, ואע״פ שלא יקפצו עליהם בני אדם כל כך. ואין נשקלים בליטרא אלא באומד, ואם יפסיד לית לן בה:
+<b>ושוקלין מנה כנגד מנה בבכור.</b> שאם יש לו חתיכת בשר חולין שנשקלה בליטרא יכול לשקול בשר בכור כנגדה. אבל מעשר אין שוקלים מנה כנגד מנה, דמיחזי כאילו מוכרו, ובהמת מעשר אסור למכרה כלל משום דלא כתיב בה לא יפדה כדרך שכתוב בבכור אלא לא יגאל, ושנינו בספרי בכור שנאמר בו לא יפדה, הוא נמכר, מעשר שנאמר בו לא יגאל אינו נמכר לא חי ולא שחוט ולא תמים ולא בעל מום:  
+
+Mishnah 2
+
+<b>לא ימנה ישראל עם הכהן.</b> לאכול עמו בחבורה מבשר בכור בעל מום. שאין נמנין על הבכור אלא חבורה שכולה כהנים, דכתיב (במדבר י״ח:י״ח) ובשרם יהיה לך כחזה התנופה וכשוק הימין, מה חזה ושוק כהנים אין, ישראל לא, אף בכור בין תמים בין בעל מום כהנים אין ישראל לא:
+<b>ובית הלל מתירין ואפילו נכרי.</b> דכתיב (דברים י״ב:ט״ו) כצבי וכאיל, מה צבי ואיל אפילו נכרי, אף בכור נמי. וקרא דכתיב (במדבר י״ח:י״ח) ובשרם יהיה לך כחזה התנופה וכשוק הימין, בבכור תמים דוקא משתעי:
+<b>שאחזו דם.</b> חולי שהוא מסתכן בו מריבוי הדם:
+<b>אין מקיזין לו דם.</b> ואפילו במקום שאינו עושה בו מום. דמתוך שאדם בהול על ממונו, אי שריית ליה במקום שאין עושה בו מום אתי למעבד במקום שעושה בו מום:
+<b>ובלבד שלא יעשה בו מום.</b> שלא יסדוק ראש אזנו או ניב שפתיו במקום שלא יוכל לחזור ולהרפא. דסברי רבנן כל שכן דאי לא שריית ליה במקום שאין בו מום אתי למעבד אפילו במקום שיש בו מום:
+<b>לא ישחוט עליו.</b> הואיל והוא הטילו. עד שיפול בו מום אחר:
+<b>יקיז.</b> אף במקום שעושה בו מום, אם הוא צריך להקיז מאותו אבר. ולא יניחנו שימות. ואע״פ שהוא הטיל המום בידיו ישחט עליו. והלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>הצורם.</b> הפוגם. ובכהן איירי, שפוגם אוזן הבכור כדי שיהיה חולין בידו:
+<b>הרי זה לא ישחט עולמית.</b> ואפילו נפל בו מום אחר. משום קנס, לפי שעבר והטיל מום בקדשים. שהמטיל מום בקדשים סופג את הארבעים, ואפילו עשה מום בבעל מום. דכתיב (ויקרא כ״ב) כל מום לא יהיה בו, קרי ביה לא יהיה בו, שלא יטיל בו מום. ומדהוה ליה למכתב מום וכתב כל מום, לרבות אפילו בעל מום שלא יטיל בו מום:
+<b>כשיולד לו מום אחר ישחט עליו.</b> ואפילו באותו מום עצמו. אם מת המטיל את המום, בנו שוחט אחריו על אותו המום. דלדידיה קנסו רבנן, לבריה לא קנסו רבנן. וכן הלכה:
+<b>ושערו מדולדל.</b> לפי שלא נגזז מעולם:
+<b>קסדור.</b> ממונה מהמלך:
+<b>מה טיבו של זה.</b> שהניחוהו להזקין כל כך:
+<b>פגיון.</b> סכין שיש לו שתי פיות קרוי פגיון:
+<b>והתירוהו.</b> אף על פי שהנכרי נתכוין להטיל בו מום. כיון דשלא מדעת ישראל עשה, שלא נתכוין לעשות נחת רוח לישראל:
+<b>ראה שהתירו והלר וצרם באזני בכורות אחרים.</b> כדי לעשות נחת רוח לישראל. נעשה כאילו אמר לו ישראל שיעשהו ואסור:
+<b>היו תינוקות משחקים.</b> וצריכא לאשמעינן קסדור נכרי ותנוקות. דאי אשומעינן קסדור, הוה אמינא בנכרי הוא דשרי דליכא למגזר דלמא אתי למסרך וללמוד להטיל מום בקדשים, דסרכיה דנכרי לא אכפת לן שהרי נהוג הוא באיסורין, אבל קטן דאי שריית ליה אתי למסרך אימא לא. ואי אשומעינן תינוקות הוה אמינא תינוק הוא דשרו רבנן דמאן דחזי לא אתי למימר נמי אי הוה שדי ביה גדול מומא הוה משתרי, דקטן בגדול לא מיחלף, אבל נכרי גדול דאתי לאחלופי בגדול ישראל אימא לא, צריכי:
+<b>כל שהוא לדעתו אסור.</b> לאתויי גרמא. כגון שיוליך הבהמה במקום שיש בו ברזל כדי שתכשל בו ויפול בה מום:
+<b>ושלא לדעתו מותר.</b> לאתויי אם היה ישראל מסיח לפי תומו ואומר בפני הנכרי בכור זה אם נפל בו מום היינו אוכלים אותו, ושמע הנכרי והטיל בו מום, מותר:
+
+Mishnah 4
+
+<b>היה בכור רודפו כו׳ הרי זה ישחט עליו.</b> ולא שנו אלא שבעטו בשעת רדיפה, אבל שלא בשעת רדיפה לא:
+<b>הראויין לבוא בידי אדם.</b> שיש לומר אדם הטילם בו. כגון נסמית עינו, נקטעה ידו, נסדקה אזנו:
+<b>רועים ישראל נאמנים.</b> ישראל הרועה בהמתו של כהן נאמן לומר על המומין שנפלו בבהמתו של כהן שמאליהם ארעו ויאכלנו בעליו הכהן במומו. ולא חשדינן ליה שמא ע״י אדם בא זה המום בכוונה ורועה זה משקר ובא להתירו כדי שישחטנו רבו כהן ויאכילנו ממנו, שהישראל מותר לאכול מן הבכור בעל מום כשהכהן נותן לו ממנו, בהכי לא חשדינן ליה, דללגימה מועטת כזו לא חיישינן שישקר הרועה ויעבור עבירה בעבור הנאת לגימה בלבד:
+<b>רועים כהנים.</b> רועים שהם כהנים אין נאמנים כשרועים בהמתן של ישראל. דנחשד האי כהן רועה שהוא עצמו הטיל בו מום, דמימר אמר האי רועה, לא שביק רבי לדידי ויהביה לכהן אחרינא. וה״ה דכהן רועה אין נאמן להעיד על הבכור של כהן אחר, דחיישינן לגומלים, דסבר אעידנו עכשיו ויהא גומל לי כשיתן לי ישראל בכור תם ואטיל בו מום ויבא כהן זה ויעידני שמאליו נפל בו מום: 
+<b>רבן שמעון בן גמליאל אומר נאמן הוא על של חבירו ואינו נאמן על של עצמו.</b> רשב״ג פליג אתנא קמא, וסבר דלא נחשדו כהנים אלא על בכור עצמו שכבר נתנו לו ישראל, אבל על של חבירו בין רבו בין אחר לא נחשדו עליו:
+<b>רבי מאיר אומר כל החשוד על דבר לא דנו ולא מעידו.</b> ואיכא בין ר׳ מאיר לתנא קמא, דלר׳ מאיר בכור כהן שנפל בו מום צריך שנים מן השוק להעיד עליו, ועד אחד אפילו שאינו כהן אין מועיל בו. ולת״ק דוקא כהן אינו נאמן להעיד על בכורו של כהן, דחיישינן לגומלים, אבל שאינו כהן אפילו אחד מעיד נאמן להתירו. ורשב״ג אומר אפילו בניו ובני ביתו של כהן נאמנים, דדוקא איהו גופיה על של עצמו אינו נאמן. ואשתו נמי אינה נאמנת מפני שהיא כגופו. והלכה כרשב״ג:
+
+Mishnah 5
+
+<b>הראיתי בכור זה.</b> לחכם, ואמר לי שמום קבוע הוא ושוחטו, ובלבד שיהיו לו עדים שלא הטילו בו. שהכהנים חשודים להטיל מום בבכור כדי למכרו ולהאכילו כחולין, אבל אין חשודין לאכול קדשים תמימים בחוץ ולומר על מום עובר שהוא קבוע. וכהן שהוא מומחה נאמן לדון על מום הבכור שהוא קבוע ולהתירו. וכן נאמן הכהן לומר בכור זה נתן לי ישראל במומו, שהוא עשוי להגלות אם נתנו לו ישראל במומו אם לאו, ומלתא דעבידא לאגלויי לא משקרי בה אנשי:
+<b>הכל נאמנים על מומי המעשר.</b> הכהנים חייבים להפריש מעשר בהמה כישראל. והכל נאמנים לומר על מום שנעשה בבהמת מעשר דשלא בכוונה היה, ואפילו הבעלים. מגו דאי בעי שדי ביה מומא בכוליה עדריה קודם שיעשר ונמצא המעשר בעל מום:
+<b>שנסמית עינו שנקטעה ידו.</b> דהיינו מום מובהק:
+<b>בני הכנסת.</b> כלומר שאינן חכמים. והני מילי במקום שאין יחיד מומחה, אבל במקום שיש יחיד מומחה אינו נשחט אלא ע״פ מומחה, ואפילו במום מובהק. דומיא דהפרת נדרים שבמקום שיש יחיד מומחה אין שלשה הדיוטות מועילים:
+<b>אפילו היו שם עשרים ושלשה.</b> אפילו היתה סנהדרין במקום ואין שם אחד שנטל רשות להתיר מומי הבכור, אינו נשחט על פיהם ואפילו במום מובהק, עד שיהיה שם מומחה. ואין הלכה כר׳ יוסי:  
+
+Mishnah 6
+
+<b>השוחט את הבכור.</b> ומכר מבשרו ונודע לנו שלא הראהו לחכם:
+<b>מה שאכלו.</b> הלוקחים אכלו:
+<b>ויחזיר להם את הדמים.</b> משום קנס. שהאכילם בשר איסור:
+<b>מכרוהו.</b> הלוקחים לנכרי, הואיל ולא גרם להם איסורא, ישלמו לו דמי טריפה כמו שהיא נמכרת בזול, והוא יחזיר להם את המותר. וגבי בכור לא תני מכרוהו לנכרי, דבכור תמים אסור בהנאה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>על אלו מומין.</b> נפגמה. אין פגימה בלא חסרון. אבל סדק משמע נמי בלא חסרון. ושיעור פגימה כדי שתחגור בה צפורן:
+<b>הסחוס.</b> תנוך האוזן שקורין טנרו״ם בלע״ז:
+<b>אבל לא מן העור.</b> דעור הדר בריא ולא הוי מומא. והאי עור היינו אליה רכה של אוזן:
+<b>ניקבה מלוא כרשינה.</b> שיש בחלל הנקב שיעור גרגיר של כרשינה, בין שהנקב ארוך בין עגול, אם יש בכולן כדי להצטרף בחללו כשיעור גרגיר של כרשינה, הרי זה מום:
+<b>שתהא נפרכת.</b> נעשית פירוכים ופתיתים כשממשמשים בה. ואין הלכה כר׳ יוסי. וכל הני מומין דחשיב במתניתין ששוחטין עליהן את הבכור ילפינן מקראי, דכתיב (דברים ט״ו:כ״א) וכי יהיה בו מום, כלל. פסח או עור, פרט. כל מום רע, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש מומין שבגלוי ואינו חוזר, אף כל מומין שבגלוי ואינו חוזר:  
+
+Mishnah 2
+
+<b>ריס של עין.</b> עפעף של עין:
+<b>הרי בעיניו.</b> כלומר הרי שיש בעיניו:
+<b>דק.</b> טיל״א בלע״ז:
+<b>חלזון, נחש.</b> היינו חלזון היינו נחש, וקורהו נחש שעשוי מנומר כנחש. והוא בשר נוסף הנמשך וחופה קצת מן השחור שבעין, וקורין לו בערבי טפרא, כמו שקורין לצפורן טפרא, לפי שהוא חופה את העין כדרך שהצפורן חופה בשר האצבע:
+<b>ועינב.</b> שיש בעינו כגרגיר של ענב:
+<b>לבן הפוסק בסירא.</b> סירא היינו שורה שבעין סביב השחור שמשם מראית העין באה. ואם חוט לבן יוצא מן הלבן שבעין ופוסק אותה שורה ונכנס בשחור הוי מום:
+<b>שחור ונכנס בלבן.</b> אם חוט אחד שחור יוצא מן השחור שבעין ופוסק בסירא ונכנס בלבן:
+<b>אינו מום שאין מומין בלבן.</b> דלאו עין הוא אלא שומן העין:
+
+Mishnah 3
+
+<b>חורוד.</b> כמין טיפין לבנות בעין. תרגום לבן, חיור:
+<b>והמים.</b> היורדים אל העין ומונעים הראות:
+<b>הקבועים.</b> אתרווייהו קאי, אחורוד והמים:
+<b>בודקין אותו שלשה פעמים בתוך שמונים יום.</b> בכל כ״ז יום שהוא שליש הזמן של שמונים יום בקירוב בודקים אותו אם הלך החורוד. ואם הלך, אע״פ שחזר, מונין לו שמונים יום מיום שחזר. ואין החורוד קבוע עד שיעמוד שמונים יום. ואי לא בדקוהו בתוך שמונים יום, אע״פ שנמצא החורוד שם ביום שמונים לא הוי מום, דשמא בינתיים הלך וחזר. והלכה כר׳ חנניה בן אנטיגנוס:
+<b>אלו הן המים הקבועים.</b> כלומר במאי ידעינן אי קבועים או עוברים:
+<b>אכל לח ויבש של גשמים.</b> אם האכילוהו לרפואה תבן וחציר שקורין פיינ״ו בלע״ז:
+<b>לח.</b> הגדל באדר וחצי ניסן:
+<b>ויבש.</b> הגדל באלול וחצי תשרי:
+<b>של גשמים.</b> היינו שגדל בשדה בית הבעל. ומתניתין חסורי מחסרא והכי קתני, אכל לח ויבש של גשמים הרי זה מום, של בית השלחין אינו מום. ודגשמים נמי, אכל יבש ואח״כ אכל לח אינו מום, עד שיאכל יבש אחר הלח:
+<b>של בית השלחין.</b> ארץ הצריכה להשקות לא הוי רפואה, ולא בדקינן ביה:
+<b>אכל יבש ואחר כך לח.</b> לרפואה, אין זו רפואתו ואע״פ שלא נתרפא בכך אינו מום:
+<b>עד שיאכל יבש אחר הלח.</b> זו היא דרך רפואתו, תבן וחציר הגדל באדר וחצי ניסן מאכילין אותו באדר וחצי ניסן, ותבן וחציר הגדל באלול וחצי תשרי מאכילין אותו באלול וחצי תשרי. דלא שחטינן ליה עד שיעברו עליו כל ימי הקיץ ויבדוק בשניהם, ואם לא נתרפא הוי מום. וצריך שיאכל מהם לא פחות מכגרוגרת בכל סעודה וסעודה כל שלשה חדשים בתחלת הסעודה ולאחר ששתה, ולא יהיה כפות בשעה שאוכל העשבים הללו לרפואה, ולא יהיה יחידי אלא עם חבריו, בשדה ולא בתוך העיר. ואם שלמו כל התנאים הללו ולא נתרפא הוי מום ושוחטין עליו:
+
+Mishnah 4
+
+<b>חוטמו שניקב וכו׳</b> והוא שניקבו מחיצות החיצונות של חוטם, שהנקב נראה מבחוץ. אבל אינו נראה אלא מבפנים כגון שניקבה מחיצה החולקת את החוטם, אינו מום, שסתר הוא, ואנן ילפינן מכלל ופרט וכלל דמומין שבגלוי בעינן:
+<b>שנפגם.</b> ויש בו חסרון:
+<b>שנסדק.</b> ואין בו חסרון. ושיעור פגימה, כדי שתחגור בה צפורן:
+<b>שפתו.</b> שורה חיצונה של שפה. כלומר חודה החיצון:
+<b>חיטיו החיצונות.</b> השינים שבאמצע הפה:
+<b>שנפגמו.</b> נחסרו:
+<b>נגממו.</b> נימוקו, ולא נשאר מהם אלא רושם מועט, ואינן בולטות כמו שרגילים להיות:
+<b>והפנימיות.</b> שינים הגדולות שקורין משילא״ש, שנעקרו לגמרי. אבל נפגמו ונגממו לא הוי מום:
+<b>אין בודקין מן המתאימות ולפנים.</b> שינים הגדולות שאחת נראית כשתים ועשויות כתאומות, משם ולפנים אינו נחשב מום מפני שהוא סתר. והן עצמן שנעקרו לא הוי מום. ואין הלכה כר׳ חנינא בן אנטיגנוס:
+
+Mishnah 5
+
+<b>הזובן.</b> הנרתק שהגיד של בהמה חבוי בו. כשנפגם הוי מום דלא הדר בריא, אבל ניטל לא הוי מום, דחוזר לאיתנו:
+<b>עריה של נקבה.</b> בית הערוה הבולט לחוץ ונראה על שאר שטח הגוף:
+<b>במוקדשים.</b> בשאר קדשים שיש בהן נקבה, כגון שלמים, דאילו בבכור ליכא נקבה:
+<b>אבל לא מן הפרק.</b> דנפגם בין הפרקים מעלה ארוכה, כשלא נחתך כל הזנב:
+<b>או שהיה ראש הזנב מפציל עצם.</b> הזנב התלוי למטה נקלף העור ובשר ונשאר העצם מגולה, שוב אין מעלה ארוכה, הואיל ובראש הזנב הוא:
+<b>מפציל.</b> כמו אשר פצל [בראשית ל׳]. פירוש אחר, שנחלק הזנב בקצהו לשתי זנבות ובכל אחת משתיהן עצם:
+<b>ובין חוליא לחוליא מלוא אצבע.</b> שחוליות של זנב רחוקות זו מזו מלוא אצבע דהיינו רוחב גודל:
+
+Mishnah 6
+
+<b>אין לו ביצים או אין לו אלא ביצה אחת.</b> מתניתין חסורי מחסרא והכי קתני, אין לו שתי ביצים בשתי כיסין אלא בכיס אחד, אי נמי שני כיסין וביצה אחת, הרי זה מום:
+<b>ר׳ ישמעאל אומר אם יש לו שני כיסים.</b> אסיפא פליג, דקאמר תנא קמא אם אין לו אלא ביצה אחת ושני כיסין הוי מום, לא היא, דכל שיש לו שני כיסין בידוע שיש לו שתי ביצים. אבל ארישא מודה דכי אין לו אלא כיס אחד כמי שאין לו אלא ביצה אחת דמי:
+<b>רבי עקיבא אומר.</b> בידוע לא אמרינן, אלא מושיבו על עכוזו גרסינן. ודוגמתו בפרק כיצד מעברין (עירובין דף נ״ד). עכוזו תנן או אכוזו תנן. על עכוזו, על עגבתו אחת מושיבין את הבכור שאין לו אלא ביצה אחת בשני כיסין:
+<b>וממעך.</b> וממשמש בכיס ובכסלים:
+<b>אם יש שם ביצה אחת סופה לצאת.</b> ואם אינה יוצאה הוה מום:
+<b>והתיר רבי עקיבא.</b> דהוי מום, הואיל ולא מצאה במקומה כשמיעך ומשמש. וכן הלכה:  
+
+Mishnah 7
+
+<b>בעל חמש רגלים או שלש.</b> הא דחשבינן ליה בעל מום ולא טריפה, הני מילי כשיתר או חסר בידיו דהיינו אותם של צד הראש, אבל חסר רגל או יתר רגל מרגליו האחרונים, הויא טרפה ואסורה באכילה:
+<b>קלוטות.</b> עגולות. ואפילו הן סדוקות הוי מום, דפרסות בהמה טהורה אינן עגולות:
+<b>שחול.</b> שנשמטה ירכו. תרגום משיתיהו, שחלתיה:
+<b>כסול.</b> דרך הבהמה שהירך מחוברת לאליה סמוך לכסלים, ולא למעלה מן הכסלים, וזו הירך על גבי הכסל:
+
+Mishnah 8
+
+<b>אף על פי שאינו ניכר.</b> כשהוא עומד שאין השבר נראה, אבל ניכר כשהוא מהלך שהוא צולע. דאי אינו ניכר כלל לא הוי מום:
+<b>מומין אלו.</b> נשבר עצם ידו ועצם רגלו שהוזכרו למעלה:
+<b>אילא.</b> שם חכם:
+<b>עגול כשל אדם.</b> דלאו היינו אורחא שיהא גלגל עין הבהמה עגול כשל אדם:
+<b>רוב המדבר.</b> היינו אותו קצת הלשון שאינו מודבק למלקוחיו:
+<b>ובית דין של אחריהן אמרו הרי אלו מומין.</b> וכן הלכה:
+
+Mishnah 9
+
+<b>מעשה שהלחי התחתון.</b> משום דתנן לעיל דבפיו דומה לחזיר פליגי רבנן עליה דאילא, קמשמע לן השתא דלא פליגי רבנן עליה אלא בשפתו העליונה עודפת על התחתונה, אבל שפתו התחתונה עודפת על העליונה מודים רבנן דהוי מום. ומעשה נמי שהלחי התחתון עודף על העליון ואמרו חכמים הרי זה מום. והני מילי כשעצם הלחי התחתון עודף על העליון, אז הוי מום אפילו בבהמה. אבל אין בה עצם אלא ששפתו התחתונה ארוכה ומקבלה את העליונה, הוי מום באדם אבל לא בבהמה:
+<b>אזן הגדי שהיתה כפולה.</b> שיש לו שתי אזנים מצד אחד אוזן בתוך אוזן:
+<b>בזמן שהיא עצם אחד.</b> שאין לה אלא תנוך אחד, שנכפל תנוך העליון לתוכו ונתחבר למטה, הוי מום:
+<b>ואם אינה עצם אחד.</b> שהתנוכים מובדלים למעלה:
+<b>אינו מום.</b> וטעמא לא איתפרש. ומ״מ לא דמי לבעל חמש רגלים, דאוזן בתוך אוזן אינו נראה כל כך:
+<b>שהיא דומה לשל חזיר.</b> עגולה כזנב החזיר, ואע״פ שאינה דקה כמותה:
+<b>שלש חוליות.</b> דוקא בזנב של טלה הוא דבעינן שלש חוליות. אבל זנב של גדי, חוליא אחת בלבד מום, שתים אינו מום. וכן הלכה:
+
+Mishnah 10
+
+<b>יבלת פורו״ש בלע״ז.</b> ואפילו היא בלובן שבעין, ויש בה שער, הרי זה מום:
+<b>ושנפגם עצם ידו.</b> שניכר המום. ולעיל איירי בשנשבר:
+<b>ושנפסק עצמו שבפיו.</b> שהשינים קבועות בו. ולמעלה מן החוטין קא מיירי. דאי חוטין גופייהו, דהיינו השינים עצמן שבאמצע הפה, הא תנן לעיל דאפילו נפגמו או נגממו הוי מום:
+<b>עינו אחת גדולה.</b> כשל עגל:
+<b>ואחת קטנה.</b> כשל אווז:
+<b>במראה.</b> שנראה לכל שזו גדולה מזו:
+<b>אבל לא במדה.</b> שאם אינו ניכר אלא במדה, אינו מום:
+<b>ולא הודו לו חכמים.</b> לרבי יהודה. והלכה כחכמים:
+
+Mishnah 11
+
+<b>לערקוב.</b> לקשר העליון שהוא מקום חבור הירך עם השוק. וכנגדו בגמל ניכר שיש לו כנגד ארכובה עליונה זו עצם בולט לחוץ:
+<b>כל מרבית העגלים כן.</b> כל תרבות עגלים ומנהגן שיהא זנבן מגיע לערקוב [הלכך בציר מהכי הוי מומא], וכשהן גדילות נמתחות עד למטה:
+<b>שבאמצע הירך.</b> הוא הקפיץ העליון שפירשתי דכנגדו בגמל ניכר:
+<b>על אלו מומין שוחטין את הבכור.</b> אע״ג דתנן בריש פירקין על אלו מומין שוחטין את הבכור, הדר תנייה הכא. משום דתנן שלשה הוסיף וכו׳ ואמרו לו לא שמענו את אלו, הדר וכללינהו לומר שאף על אלו מומין שוחטים:
+
+Mishnah 12
+
+<b>לא במקדש.</b> לפי שאינן ראויין, שאין מקריבין במקדש אלא מן המובחר:
+<b>ולא במדינה.</b> שאינן מומין קבועים להפקיע קדושתן. אלא מניחין אותו עד שיפול בהן מום אחר קבוע ויהיו נשחטים עליו:
+<b>גרב.</b> מין שחין לח מבחוץ ומבפנים. וגרב האמור בתורה דהוי מום, הוא שחין יבש:
+<b>יבלת.</b> בלובן העין, ואין בה שער. ולעיל דחשיב לה במומין ששוחטין עליו, מיירי דיש בה שער:
+<b>ובעל חזזית.</b> תרי גווני חזזית הוו. חזזית המצרית היא ילפת הכתובה בתורה שהוא לח מבחוץ ויבש מבפנים, והוי מומא דלא הדר בריא, דאמר מר למה נקרא שמה ילפת שמלפפת והולכת עד יום המיתה. וחזזית השנויה כאן היא מין שחין שיש לה רפואה:
+<b>ומזוהם.</b> שיוצא ממנו ריח רע:
+<b>ושנעבדה בו עבירה.</b> שרבע את האשה או שהמית את האדם ע״פ עד אחד, שאין לו אלא עד אחד לא ברביעה ולא בנגיחה:
+<b>או על פי עצמו.</b> שאין שם עד, אלא הבעלים אמרו ראינוהו שנרבע או שהמית. ואינו נסקל על פיהם. ואי הוו שנים עדים כשרים מעידים בדבר הוי השור בסקילה, ואפילו בהנאה מיתסר:
+<b>וטומטום ואנדרוגינוס.</b> דספק זכר הם וקדשי, ספק נקבה ולא קדשי:
+<b>אין לך מום גדול מזה.</b> אאנדרוגינוס קאי. [דמקום] נקבות הוי כמום, והוי כבכור בעל מום, ונשחט במדינה ואסור בגיזה ועבודה:
+<b>וחכמים אומרים אינו בכור.</b> דבריה בפ״ע הוא. ונגזז ונעבד. והלכה כחכמים:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>מומין אלו.</b> הפוסלין בבכור, פוסלים בכהן לעבודה, בין קבועים בין עוברים כל זמן שהן עליו:
+<b>הכילון.</b> שראשו חד מלמעלה ורחב למטה. ודומה לכסוי של חבית שקרוי אכלה, לפיכך נקרא כילון:
+<b>והלפתן.</b> שראשו דומה ללפת, שרחבה מלמעלה והולכת וכלה מלמטה:
+<b>מקבן.</b> שדומה ראשו למקבת, שבולט הפדחת לחוץ וכן ערפו מאחוריו, ולצדעיו שוה ראשו, ודומה לפטיש דהיינו מקבת שיוצא מלפניו ומאחריו:
+<b>וראשו שקוט.</b> גרסינן. יש מפרשים שראשו בולט הרבה ויוצא לחוץ כלפי פניו. ויש מפרשים שאינו בולט כלל לפניו, כענין שקיפס מאחוריו שאין ראשו בולט מאחוריו כלל, והוא מחוסר, שדומה כמי שנחתך ממנו חתיכה מאחוריו. ולשון שקיפס, שקול פיסא [סנהדרין ס״ד ע״ב], שניטלה ממנו חתיכה. ובתוספתא מונה ג״כ צואר שקוע, שראשו מוטל בין כתפיו ודומה כמי שאין לו צואר:
+<b>ובעלי החטוטרת ר׳ יהודה מכשיר.</b> כשיש עצם בחטוטרת כולי עלמא לא פליגי דהוה מום. כי פליגי, בשאין בה עצם. ר׳ יהודה סבר חתיכת בשר בעלמא היא, ורבנן סברי, אמר קרא (ויקרא כ״א) כל איש אשר בו מום מזרע אהרן, השוה בזרעו של אהרן יעבוד, ושאינו שוה בזרעו של אהרן לא יעבוד. והלכה כחכמים:
+
+Mishnah 2
+
+<b>ואם יש לו הרי זה כשר.</b> והוא שתהיה שיטת השער המקפת מאזן לאזן מאחוריו, ולא לפניו. דטפי הוי נוי כשיש לו לאחוריו ולא לפניו יותר מכשיש לו סביב כל הראש ובאמצע קרח. וכל שכן דיש לו לפניו ולא לאחוריו דפסול:
+<b>גבינים.</b> גבות העין:
+<b>שגביניו שוכבים.</b> ששערות גביניו ארוכים ומוטלים על עיניו:
+<b>מי שיש לו שני גבים ושתי שדראות.</b> לא שיש לו שני גבים ממש, דההוא לא חיי. אלא כגון ששדרתו עקומה ומיחזי כגבין ושדראות הרבה. וכולי עלמא מודו דכל הני מומי דחשיבי הני תנאי הוי מום, ומשמעות דורשים בלבד איכא בינייהו, דכל חד סבר שהמום שהוא מונה הוא גבן האמור בתורה:
+
+Mishnah 3
+
+<b>הכוחל שתי עיניו כאחת.</b> שחוטמו שבין עיניו שקוע ואינו בולט כלל, עד שכשהוא בא להעביר מכחול בעיניו יכול למשוך המכחול בין עין לעין ואין החוטם מעכבו:
+<b>שתי עיניו למעלה.</b> בגובה המצח שלא כשאר בני אדם:
+<b>ושתי עיניו למטה.</b> מן המקום שנהוגים להיות:
+<b>עינו אחת למעלה.</b> מן המקום הנהוג:
+<b>ועינו אחת למטה.</b> מן המקום הנהוג:
+<b>רואה את החדר ואת העליה כאחת.</b> שעיניו עומדות במקומן הראוי אבל עינו אחת רואה למעלה ועינו אחת למטה, חדר למטה ועליה למעלה. וכל מי שהוא מעוות הראות עושה כן, שמדבר עם חבירו ונראה כאילו מביט בפני אדם אחר:
+<b>סכי שמש.</b> כשרוצה להביט אל השמש מעמץ עיניו וסוגר עפעפיו:
+<b>זגדוס.</b> זוג שנים. דוס בלשון רומי שנים. כלומר, הזוג של עינים או של גביני העין שדרכם להיות שוין חלוק לשני ענינים. כגון עינו אחת שחורה ואחת כעין התכלת. באחת מגבות עיניו שער מרובה ובאחת מעט. וכן בכל שאר זוגות של אברים כל זוגא דלא שוו להדדי, זגדוס קרי ליה:
+<b>צירן.</b> שעיניו זולגות, דולפות ויורדות תמיד דמעה:
+<b>שנשרו ריסי עיניו.</b> שנפל שער שבעפעפיו. 
+<b>מפני מראית העין.</b> אבל מום גמור לא הוי. והני מילי כשנשאר בעפעפים רושם שער, אבל אם לא נשאר רושם לשער כל עיקר, הרי זה מום גמור. וכן אי נפישי שערי בריסי העין, הוי מום גמור. ושלשה דינים חלוקים יש במומי אדם. המומין השוין באדם ובבהמה, כהן שעבר ועבד בהן לוקה ועבודתו מחוללת. והמומין היתירים באדם ואינן בבהמה, לוקה אם עבד ואין עבודתו מחוללת. והמומין שהן מפני מראית העין, אם עבר ועבד אינו לוקה, ואין צריך לומר שאין עבודתו מחוללת:
+
+Mishnah 4
+
+<b>גופו גדול מאיבריו.</b> שיעור גופו גדול מן הראוי לפי שיעור שאר אבריו כגון ידיו ורגליו ושוקיו:
+<b>חוטמו גדול.</b> שיעור החוטם כשיעור אצבע קטנה של ידו. ואם היה ארוך מכן או קצר מכן, הרי זה מום:
+<b>דומות לספוג.</b> שכווצות וסתומות:
+
+Mishnah 5
+
+<b>דדיו שוכבים.</b> גדולים עד שנראים שוכבים כדדי אשה:
+<b>נכפה.</b> נופל מחמת חולי:
+<b>אפילו אחת לימים.</b> שאינו נופל תדיר אלא פעם אחת לזמן מרובה:
+<b>רוח קצרית.</b> שרוחו קצרה מחמת [מרה] השחורה הגוברת עליו לפרקים ונשאר בלא הרגש:
+<b>המאושכן.</b> שכיס של ביצים שלו ארוך עד שמגיע לארכובה. בין שהוא נפוח מחמת רוח או מחמת ליחה:
+<b>ובעל גבר.</b> בעל אבר. שנתארך הגיד שלו ונעשה גדול עד שמגיע לארכבותיו:
+<b>שנמרחו אשכיו.</b> שנימוחו ביציו:
+<b>שרוח באשכיו.</b> וע״י כן ביציו נפוחים:
+<b>שמראיו חשוכין.</b> שהוא שחור. ואע״פ שאינו שחור ככושי. ולשון מרוח אשך, מראה חושך. ולאו בביצים משתעי קרא. ובעיקר הדין לא פליגי, שכל אחד מהם מודה במום שמונה חבירו דהוי מום. ולא נחלקו אלא בפירושו של מקרא, ומשמעות דורשין איכא בינייהו:
+
+Mishnah 6
+
+<b>המקיש בקרסוליו.</b> שארכבותיו עקומות לחוץ וקרסוליו לפנים ונוקשים זה בזה כשהוא מהלך. ומקיש בארכבותיו הוי איפכא, שרגליו עקומים כלפי חוץ ומרוחקים זו מזו עד שארכבותיו למעלה [העקומות] כלפי פנים נוקשות זו בזו:
+<b>בעל הפיקין והעיקל.</b> וקא פריש עיקל ברישא:
+<b>כל שהוא מקיף פרסותיו.</b> כשיושב ומקרב פרסות רגליו זו לזו:
+<b>ואין ארכובותיו נוגעות זו לזו.</b> שעקומות כלפי חוץ. ובעל הפיקין הוא שפיקה יוצא מגודלו, חתיכת בשר עגולה כפיקה יוצאה מגודל של ידו או מגודל של רגלו:
+<b>עקבו יוצא מאחוריו.</b> כגון ששוקו עומד באמצע רגלו, שחצי הרגל לפנים וחצי רגל לאחור:
+<b>רחבות כשל אווז.</b> שקלושות הן כשל אווז ואין ארכן יותר על רחבן:
+<b>קלוטות.</b> מדובקות זו בזו:
+<b>עד הפרק.</b> האמצעי של אצבעות:
+<b>למטה מן הפרק.</b> דהיינו לצד הצפורן שמחוברים כולן:
+<b>וחתכה.</b> שיהיו מחולקים, כשר:
+<b>היתה בו יתירה.</b> אצבע יתירה:
+<b>אם יש בה עצם פסול.</b> דהואיל וחתכה הרי הוא מחוסר אבר שנמצא בו:
+<b>שש ושש עשרים וארבע.</b> כלומר אפילו היו אצבעות ידיו ואצבעות רגליו שוין, שבכל יד ובכל רגל יש שש ושש, אפילו הכי חכמים פוסלים. וכל שכן אם היה בידו אחת חמש ובידו אחת שש, דהוי מום טפי. והלכה כחכמים:
+<b>השולט בשתי ידיו רבי פוסל.</b> דסבר כחישותא אתילידא ביה בימין:
+<b>וחכמים מכשירין.</b> סברי בריאותא היא דאתילידא ליה בשמאל. והלכה כחכמים:
+<b>הכושי.</b> שחור:
+<b>הגיחור.</b> אדום כארגמן:
+<b>הלבקן.</b> לבן ביותר:
+<b>והקפח.</b> ארוך ודק, שאינו עב לפי ארכו. והוא מכוער ומגונה:
+<b>והשכור.</b> ולא מיין, הוא דחשיב כבעל מום מן המומים היתירים באדם, שאם עבד לוקה ואין עבודתו מחוללת. אבל השכור מיין ושכר, אם עבד חילל. דבפרשת שתויי יין כתיב (ויקרא י׳) ולהבדיל בין הקודש ובין החול. ושכור דמתניתין אינו אלא ששתה חלב הרבה, או רוב דבש, או אכל דבילה קעילית, ונתבלבלה דעתו. שאלו חשובים כבעלי מומים ואין מחללים עבודה:
+<b>ובעלי נגעים טהורים.</b> כגון בוהק וכולו הפך לבן. דאי מנגעים טמאים לא צריך למימר, דאפילו אכניסת עזרה חייב כרת:
+<b>דלדולין.</b> כמין חתיכות בשר יוצאות תלויות בהן. והלכה כר״א בן יעקב:
+
+Mishnah 7
+
+<b>אותו ואת בנו.</b> אב ובנו כהן עובדים עבודה ביום אחד ובזמן אחד. ואין אותו ואת בנו בבהמה קרבין ביום אחד:
+<b>וטריפה.</b> שנולד בה אחד מסימני טריפות המנויין בפרק אלו טריפות, אינה קריבה על גבי המזבח:
+<b>ויוצא דופן.</b> שקרעו את אמו והוציאוהו חי. בבהמה, פסולה להקרבה, דכי יולד כתיב, פרט ליוצא דופן. ובכהן המקריב לא מפסיל בהכי:
+<b>הנושא נשים בעבירה.</b> כהן שנשא גרושה וחללה זונה, נודר ועובד. אע״פ שעדיין לא גירש מותר לעבוד אחר שנדר שלא יהנה הוא ממנה והיא ממנו עד שיגרש. והוא שידור על דעת רבים שאין לו התרה אלא לדבר מצוה. וליכא למיחש שמא ילך אצל חכם ויאמר דלצורך דבר מצוה הוא שואל שיתירו לו את נדרו, דכיון דקיימא לן שהבא להתיר נדרו צריך לפרש על מה נדר, ודאי כי שמע חכם דמשום שהיא גרושה או זונה דאסורה לו נדר לא שרי ליה נדרו:
+<b>עד שיקבל עליו שלא יהא מיטמא למתים.</b> הכא סגי ליה בקבלה, ולא מדרינן ליה כמו גבי נושא נשים בעבירה. משום דהתם יצרו תוקפו, הכא גבי טומאה אין יצרו תוקפו, הלכך בקבלה גרידא סגי ליה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>יש בכור לנחלה.</b> ליטול פי שנים:
+<b>ואינו בכור לכהן.</b> לתת לכהן פדיונו חמשת סלעים:
+<b>הבא אחר הנפלים.</b> כגון שהיו תאומים, אחד מהם נפל שלא כלו לו חדשיו ואחד כלו לו חדשיו, והנפל שלא כלו לו חדשיו יצא ראשו חי והחזירו, וקדמו אחיו ויצא. זה האחרון בכור לנחלה, דראשון לא הפסידו, ואע״ג דיציאת הראשון חשיבא לידה מעליא. וטעמא, משום דכתיב ראשית אונו, מי שלב אביו דוה עליו אם מת, יצא נפל שהוציא ראשו ראשון דלאו בר קיימא [הוא] דאין לבו דוה עליו. אבל לענין פטר רחם פטור האי ולד [אחרון], דבפטר רחם תלה רחמנא, והרי הראשון פטר את הרחם:
+<b>ובן תשעה מת שיצא ראשו.</b> והחזירו, ויצא אחיו, הוי בכור לנחלה. דהא ראשון לא חשיב, דאין לבו דוה עליו, ולענין כהן לאו פטר רחם הוא. אבל יצא ראש בן תשעה חי ואח״כ החזירו ומת, בכור לנחלה נמי לא הוי זה הבא אחריו:
+<b>וכן המפלת בהמה כו׳</b> למפטר מנחלה לא חשיבי דאין הלב דוה עליהם, אבל פטר רחם מיהא הוי:
+<b>וחכמים אומרים עד שיהא בו מצורת אדם.</b> לא חשיב פטר רחם, והבא אחריו הוי בכור לכהן. והלכה כחכמים:
+<b>סנדל.</b> חתיכת בשר עשויה כדמות סנדל, ואין לה צורת אברים, ורגילה לבוא עם ולד. ולשון סנדל יש מפרשים שנאוי ודל:
+<b>או שליא.</b> דאין שליא בלא ולד אלא שנימוח, ומיהו פטר רחם הוי:
+<b>ושפיר מרוקם.</b> חתיכה של בשר שמרוקם בה צורת העובר. ועל שם שעשויה כשפופרת של ביצה קרויה שפיר:
+<b>והיוצא מחותך.</b> שנחתך אבר אבר ובדרך זה יצא כולו. אבל ראש מחותך, לא פטר אם קדם אחיו ויצא קודם יציאת רוב אברי המחותך, והוי נמי בכור לכהן:
+<b>שכבר ילדה.</b> דלענין נחלה דאב כתיב ראשית אונו, ולענין כהן תלא רחמנא בפטר רחם:
+<b>עודה שפחה.</b> אפילו עודה שפחה בלידה ראשונה ונשתחררה עכשיו. או נכרית ונתגיירה ומשבאת ליד ישראל ילדה, נמי הוי בכור לנחלה, שהרי לא היו לזה בנים:
+<b>רבי יוסי הגלילי אומר בכור לנחלה ולכהן.</b> דבנים הנולדים בנכריותה לא פטרי. ואין הלכה כרבי יוסי הגלילי:
+<b>נתגיירה מעוברת.</b> ובעלה עמה וילדה. הרי אותו ולד בכור לכהן, דפטר רחם הוא בישראל. ולא לנחלה, דכיון דהורתו שלא בקדושה לאו בר נחלה הוא, דזרע עובד כוכבים רחמנא אפקריה, דכתיב (יחזקאל כ״ג:כ׳) וזרמת סוסים זרמתם:
+<b>ילדה היא וכהנת.</b> בת ישראל מבכרת שילדה עם כהנת מבכרת ואין ידוע אי זה ולד של ישראל:
+<b>או היא ולויה.</b> דלויה נמי בנה פטור מחמש סלעים. כדאמרן בפרק קמא:
+<b>או היא ואשה שכבר ילדה.</b> ואין ידוע איזה בנה:
+<b>בכור לכהן.</b> ובעלה של מבכרת חייב חמש סלעים לכהן, דהא בן זכר יש לו כל היכא דאיתיה:
+<b>ולא לנחלה.</b> דהא לא ידע בריה דמאן הוא:
+<b>וכן מי שלא שהתה כו׳</b> הוא בכור לכהן, והוא יפדה את עצמו. ולא לנחלה, דהא לא ידע מאן ירית. ואפילו כפשוט לא ירית, דהאי מדחי ליה לגבי האי והאי מדחי ליה לגבי האי. ומתניתין דקתני ולא לנחלה, על הבא אחריו קאמר, שהבא אחריו אינו בכור לנחלה, דשמא זה הספק בן האחרון הוא:
+<b>מלא גנינים.</b> מלא גוונים הרבה. פירוש אחר, תולעים. שהשפיר עשוי כולו חתיכות קטנות דקות דומות לתולעים:
+<b>דגים וחגבים.</b> לאו ולד נינהו, דלא נאמרה בהן יצירה כאדם:
+<b>יום ארבעים.</b> משנתעברה, מיא בעלמא נינהו, ואין כאן ולד עד למחרת יום ארבעים. דארבעים יום הוי יצירת הולד:  
+
+Mishnah 2
+
+<b>יוצא דופן והבא אחריו.</b> דרך רחם. כגון שקרעו אשה שתאומים בבטנה, ולאחר שהוציאו הראשון דרך דופן יצא השני דרך רחם. אבל להוציא ולד מן האשה דרך דופן ושתתרפא האשה ותחזור ותתעבר ותלד, כתב רמב״ם דאי אפשר:
+<b>שניהם אינן בכור.</b> ראשון לא הוי בכור לנחלה, וילדו לו בעינן. ושני נמי לא, ראשית אונו בעינן. ובכור לכהן ראשון לא הוי, דפטר רחם בעינן. ושני נמי לא הוי בכור לכהן, דבכור לרחם ואינו בכור לולדות כגון זה שהיה ולד קודם. לכן, אינו בכור:
+<b>רבי שמעון אומר הראשון לנחלה.</b> סבר וילדו אף יוצא דופן במשמע:
+<b>והשני לחמש סלעים.</b> סבר, בכור לרחם אע״פ שאינו בכור לולדות הוי בכור. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>וילדה שני זכרים נותן חמש סלעים.</b> דאחד מהן בכור:
+<b>האב פטור.</b> דמצי למימר הבכור מת. וכשמת הבן קודם שלשים אינו חייב בפדיון, ועכשיו שהדבר ספק שמא הבכור מת ופטור, שמא זה שנשאר הוא הבכור וחייב, הוי הכהן מוציא מחבירו, והמוציא מחבירו עליו הראיה. והוא הדין שהבן הנשאר פטור מלפדות את עצמו כשיהיה גדול:
+<b>מת האב.</b> לאחר שלשים:
+<b>ואם לאו פטורים.</b> דסבר ר׳ מאיר האחין שחלקו בנכסי אביהן דין לקוחות יש להן, לפי שאין ברירה לכל אחד על ירושתו, אלא הרי הן כאילו קנו זה מזה כל אחד חלקו ואלו החמש סלעים היה חוב על אביהן כמלוה על פה, ומלוה על פה אינה גובה מן הלקוחות, הלכך אם חלקו עד שלא נתנו פטורים:
+<b>רבי יהודה אומר נתחייבו הנכסים.</b> קסבר האחים שחלקו יורשים הן, דיש ברירה לומר כל אחד זכה בחלקו, ומלוה על פה גובה מן היורשים. והלכה כר׳ יהודה:
+<b>זכר ונקבה אין כאן לכהן כלום.</b> דאמר ליה הנקבה יצאה ראשונה, והמוציא מחבירו עליו הראיה:
+
+Mishnah 4
+
+<b>שתי נשים.</b> של איש אחד, וילדו שני זכרים במחבוא, שנתערבו:
+<b>אם לכהן אחד נתן.</b> פדיון שניהם, יחזיר לו הכהן חמש סלעים, הואיל ומת בתוך שלשים ואיגלאי מלתא דנפל הוא ושלא כדין שקל:
+<b>אין יכול להוציא מידם.</b> דכל חד וחד מדחי ליה ואומר הריני מחזיק בם בשביל פדיון החי:
+<b>או שני זכרים ונקבה.</b> ילדו הנשים שלו במחבוא:
+<b>נותן חמש סלעים לכהן.</b> דממה נפשך חד הוי בכור, אם האחת ילדה שני זכרים האחד בכור, ואם האחת ילדה זכר ונקבה, נמצא שחברתה ילדה זכר לבדו והוא בכור, ואותו שעם הנקבה פטור שמא נקבה יצאה ראשון:
+<b>אין לכהן כלום.</b> דאיכא למימר הנקבות יצאו תחלה ואין כאן בכור:
+<b>האב פטור.</b> דמצי למימר בן המבכרת מת:
+<b>נתנו עד שלא חלקו כו׳</b> כדפרישנא לעיל. והלכה כר׳ יהודה:
+<b>זכר ונקבה.</b> יש לומר אותה שלא בכרה ילדה הנקבה ואין כאן בכור:
+
+Mishnah 5
+
+<b>מת אחד.</b> מן הולדות:
+<b>יחזיר להם חמש סלעים.</b> ויחלוקו שני האבות. והני מילי כשכתב אחד מהן הרשאה לחברו, אבל אם לא כתב אחד מהן הרשאה לחברו, כי אזיל חד מינייהו לגבי כהן דחי ליה לומר בנך החי, וכי אזיל אידך דחי ליה לומר בנך החי:
+<b>זכר ונקבה האבות פטורים.</b> דכל חד וחד אמר ליה לכהן הנקבה שלי היא:
+<b>והבן חייב לפדות את עצמו.</b> דמכל מקום בכור הוא:
+<b>שתי נקבות וזכר.</b> יש לומר האחת ילדה נקבה והאחרת זכר ונקבה והנקבה יצאה תחלה, הלכך אין כאן לכהן כלום. וכן שני זכרים ושני נקבות:
+
+Mishnah 6
+
+<b>אחת בכרה ואחת שלא בכרה וכו׳</b> אין כאן לכהן כלום. דיש לומר המבכרת ילדה הנקבה: 
+<b>מת הבן בתוך שלשים יום.</b> אבכורות ודאין דעלמא קאי:
+<b>יחזיר.</b> דנפל הוה. ולא מיחייב בפדיון עד לאחר שלשים יום:
+<b>מת ביום שלשים כיום שלפניו.</b> ואע״פ שנתן לו יחזיר. דגמרינן חודש חודש ממדבר, כתיב הכא (במדבר י״ח:ט״ו-ט״ז) ופדוייו מבן חודש תפדה, וכתיב במדבר (שם ג׳) פקוד כל בכור זכר מבן חודש ומעלה, דמשמע לאחר שלשים:
+<b>רבי עקיבא אומר אם נתן לא יטול.</b> מספקא ליה לר״ע מדאיצטריך למכתב ומעלה גבי ערכין, ולא גמרינן ממדבר, הוו להו שני כתובים הבאים כאחד ואין מלמדים, הלכך אם נתן לא יטול. ואם לא נתן לא יתן, דהמוציא מחבירו עליו הראיה. והלכה כחכמים:
+<b>בחזקת שלא נפדה.</b> דלא עביד איניש דפריק תוך שלשים:
+<b>לאחר שלשים בחזקת שנפדה.</b> דכהן [הוי מוציא מחבירו והורע כחו]:
+<b>הוא קודם לבנו.</b> הכל מודים כל היכא דלית ליה אלא חמש סלעים הוא קודם את בנו, דמצוה דידיה עדיף. כי פליגי דאיכא חמש סלעים ממשעבדי וחמש בני חורי, ר׳ יהודה סבר מלוה הכתובה בתורה ככתובה בשטר דמיא, וחמש סלעים דידיה דאחייב בהו אבוה אזיל כהן וטריף ממשעבדי, שהרי שעבודו של כהן קדים. והיינו דקאמר שמצותו על אביו, כלומר שמאביו נשתעבדו הנכסים. ובהני חמש בני חורי פריק לבריה מיד, דאי יהיב בני חורי משום פדיון דידיה, תו לא מפריק בנו, דשמא שעבוד הלקוחות קודם ללידת בנו. ורבנן סברי מלוה הכתובה בתורה לאו ככתובה בשטר דמיא, ואי יהיב בני חורי בשביל בנו תו לא מפריק איהו, דכהן לא מצי טריף מלקוחות, הלכך מצוה דידיה עדיף. והלכה כחכמים:
+
+Mishnah 7
+
+<b>חמש סלעים של בן.</b> הסלע האמור במשנה הוא השקל האמור בתורה בכל מקום. ופעמים נקרא בתורה כסף, חמשים כסף, מאה כסף. והוא היה בימי משה משקל שלש מאות ועשרים גרגירי שעורה, ובבית שני הוסיפו עליו והעלוהו למשקל שלש מאות ושמונים וארבע שעורה. וכן מונים היום לחמש סלעים של בן. ונמצאו חמש סלעים משקל אלף ותשע מאות ועשרים שעורות בינוניות של כסף מזוקק:
+<b>במנה צורי.</b> היוצא במדינת צור. וכל כסף של תורה כגון חמשת סלעים של בן שלשים של עבד וחמשים של אונס ומפתה ומאה של מוציא שם רע כולם במנה צורי שהוא כסף מזוקק. וכל כסף שהוא מדבריהם כגון הקנסות וכתובת אשה לדברי רמב"ם כולם כסף מדינה, שאחד משמונה חלקים שבהם כסף ושבעה חלקים נחושת. אבל רבותי הורו שכתובת בתולה יש לה דין כסף של תורה, שכן כתוב כמוהר הבתולות, ומאתן זוזי הן של כסף נקי. ומשקל כל זוז תשעים ושש שעורות:
+<b>וכולן נפדין.</b> הכי קאמר, וכל הנפדים נפדין בכסף ובשוה כסף, חוץ מן השקלים. כל הנפדין כגון בכור אדם והקדשות, נפדין בין בכסף בין בשוה כסף, חוץ מן השקלים, שהבא לשקול מחצית השקל צריך שיתן אותו מכסף נקי מטבע מצוייר ולא שוה כסף. ומעשר שני נמי אין נפדה אלא במטבע של כסף שיש עליו צורה ולא בשוה כסף, דכתיב (דברים י״ד) וצרת הכסף בידך, כסף שיש עליו צורה:
+
+Mishnah 8
+
+<b>אין פודין.</b> בכור אדם:
+<b>לא בעבדים.</b> אע״ג דאמרן לעיל בכסף ובשוה כסף, אין פודין לא בעבדים:
+<b>ולא בשטרות.</b> שאם יש לו שטר על חברו בחמש סלעים ונתנו לכהן שיגבה אותו חוב בפדיון בנו, אין בנו פדוי:
+<b>ולא בהקדשות.</b> כלומר, ולא ההקדשות נמי אין פודין אותן לא בעבדים ולא בשטרות ולא בקרקעות:
+<b>כתב לכהן שהוא חייב לו ה׳ סלעים.</b> משום פדיון בנו:
+<b>חייב ליתן לו ובנו אינו פדוי.</b> דבר תורה בנו פדוי לכשיתן. ומה טעם אמרו יתן ובנו אינו פדוי, גזירה שמא יאמרו פודין בשטרות:
+<b>לפיכך.</b> דאמרינן שחייב ליתן לו חמש סלעים אחרים לפדיון בנו:
+<b>אם רצה הכהן להחזירם וליתנם לו במתנה רשאי.</b> אבל תקנה אחרת ליכא. ואע״פ שהכהן רשאי להחזיר וליתן החמש סלעים במתנה לאבי הבכור, אם דעת אבי הבן סומכת בודאי שיחזיר לו הכהן החמש סלעים, אין הבן פדוי, בין החזיר הכהן בין לא החזיר. כך נראה מן הגמרא:
+<b>שנאמר יהיה לך ופדה תפדה.</b> כשיהיה לך הפדיון אז בנו פדוי. והאי קרא לאהרן נאמר:
+
+Mishnah 9
+
+<b>ולא בנכסי האם.</b> נכסי מלוג של האם. דכתיב (דברים כ״א:י״ז) כי הוא ראשית אונו לו משפט הבכורה, משמע דאדידיה קאי, כלומר בנכסיו משפט הבכורה ולא בנכסי אשתו:
+<b>ואינו נוטל פי שנים בשבח.</b> אם השביחו הנכסים לאחר מיתת האב קודם שחלקו, אין הבכור נוטל פי שנים בשבח. אלא שמין את הנכסים מה הן שוין בשעת מיתת אביהן והבכור נוטל פי שנים בהן בלבד, שנאמר (שם) בכל אשר ימצא לו, לאב בשעת מיתה:
+<b>בראוי.</b> בנכסים שלא היה אביהן מוחזק בשעת מיתתו אבל ראויין היו ליפול לו בירושה ונפלו להן לאחר זמן, אין הבכור נוטל בהן פי שנים:
+<b>ולא האשה בכתובתה.</b> בשבח שהשביחו. אם אין שוין הנכסים בשעת מיתת בעלה כדי שיעור כתובתה ואח״כ השביחו, אינה נוטלת כתובתה אלא כמה שהיו שוין. ואע״ג דבעלמא בעל חוב גובה השבח, מקולי כתובה שנו כאן. וכן אינה נוטלת בראוי כבמוחזק:
+<b>ולא הבנות.</b> נוטלות מזונות לאחר מיתת אביהן בתנאי כתובה, ובנן נוקבין די יהוויין ליכי מנאי יהוויין יתבן בביתי ומתזנן מנכסאי, לא מן השבח שהשביחו הנכסים ולא מן הראוי לבוא לאחר מיתה. כיון דמזונות הבנות מתנאי כתובה הן ככתובה דמו:
+<b>ולא היבם.</b> הנוטל חלק המת שיבם את אשתו, אינו נוטל חלק אחיו לא מן השבח ולא מן הראוי לבוא. מאי טעמא, דבכור קרייה רחמנא (דברים כ״ה:ו׳) והיה הבכור אשר תלד, כבכור, מה בכור אינו נוטל בשבח ולא בראוי לבוא, אף יבם אינו נוטל לא בשבח ולא בראוי לבוא:
+<b>וכולן אינן נוטלין בשבח.</b> הדר תנא ליה, לאתויי שבחא דממילא, כגון תבואה שהיתה שחת כשמת אביו ועכשיו נעשו שבולים, או תמרים סמדר ונעשו עכשיו תמרים גדולים. דאי מרישא, הוה אמינא כי אין בכור נוטל פי שנים בשבח הני מילי בשבח שטרח בו אחיו כגון זיבול שדות וקשקוש ועידור:
+<b>ולא בראוי כבמוחזק.</b> לאתויי אם היה אבי אביהם חי בשעת מיתת אביהם והיו נכסים ראויים ליפול להם כשימות, אע״ג דודאי עתידים ליפול להם ואפילו יש לו בן אחר יטלו אלו חלק אביהן, וסלקא דעתך אמינא דכמוחזק דמי, קמשמע לן. דאי מרישא, הוה אמינא ראוי דקתני רישא שאין הבכור נוטל בו, כגון שנפלו להן נכסי אחי אביהן שלא היו לו בנים בשעת מיתת אביהן, ואין ראויין אלא מספק דשמא לא יהיה לו זרע:
+
+Mishnah 10
+
+<b>הבכורה.</b> אינה חוזרת ביובל דכתיב (דברים כ״א:י״ז) פי שנים, מקיש שני חלקיו זה לזה, מה חלק פשיטותו אינו חוזרת ביובל דירושה היא כדכתיב (שם) והיה ביום הנחילו את בניו, אך חלק בכורתו ירושה:
+<b>והיורש את אשתו.</b> דהאי תנא סבר דאורייתא היא, לשארו הקרוב אליו ממשפחתו וירש אותה (במדבר כ״ז), מכאן שהבעל יורש את אשתו:
+<b>והמיבם את אשת אחיו.</b> ונטל חלק אחיו, ירושה גמורה היא ואינו מחזיר לשאר אחיו ביובל. דבכור קרייה רחמנא, והיה הבכור, והבכורה אינה חוזרת ביובל כדילפינן:
+<b>והמתנה כדברי ר׳ מאיר.</b> דמכר הוא דאמר רחמנא ליהדר ביובל, ירושה ומתנה לא:
+<b>וחכמים אומרים מתנה כמכר.</b> כדכתיב (ויקרא כ״ה:י״ג) בשנת היובל הזאת תשובו איש אל אחוזתו, וקרא יתירא הוא דהא כבר נאמר (שם) ושבתם איש אל אחוזתו, אלא לרבות את המתנה הוא דאתא:
+<b>רבי אליעזר אומר כולן חוזרים ביובל.</b> סבר לה כרבנן דאמרי תשובו לרבות את המתנה, והני כולהו מתנה נינהו. בכור לתת לו פי שנים מתנה קרייה רחמנא. והיורש את אשתו, ירושת הבעל דרבנן. והמיבם את אשת אחיו, בכור קרייה רחמנא, מה בכורה חוזרת אף יבם חוזר:
+<b>היורש את אשתו יחזיר לבני משפחה.</b> ר׳ יוחנן בן ברוקה סבירא ליה ירושת הבעל את אשתו דאורייתא היא, והכא במאי עסקינן כגון שהורישתו אשתו בית הקברות. ומשום פגם משפחה אמרו רבנן לשקול דמי וליהדר הקברות לבני משפחה:
+<b>וינכה להם מן הדמים.</b> דמי קבר אשתו. דהוא מיהת חייב בקבורתה. והלכה כחכמים דמתנה כמכר, וכר׳ יוחנן בן ברוקה דבעל שהורישתו אשתו בית הקברות שקיל דמי ומהדר בית הקברות לבני משפחה, ומנכה להם מן הדמים דמי קבר אשתו:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>מעשר בהמה.</b> כל אשר יעבור תחת השבט העשירי יהיה קודש. ומקריבים חלבו ודמו, ושאר הבשר נאכל לבעלים טהורים בירושלים כדין שלמים. ואם בעל מום הוא, אוכלים אותו בטומאה בכל מקום:
+<b>בפני הבית ושלא בפני הבית.</b> והאידנא אמור רבנן דלא ליפרשו מעשר בהמה, משום תקלה, דאין לנו בית להקריבה וצריך לשהוייה עד שתפול בה מום ואתי בה לידי תקלה דגיזה ועבודה, או שמא ישחטנה בלא מום:
+<b>אבל לא במוקדשין.</b> כגון קדשים קלים, דאיכא למאן דאמר ממון בעלים נינהו סד״א ליעשר, קמ״ל והיה קודש אמר רחמנא ולא שכבר קדוש:
+<b>בכבשים ועזים.</b> כלומר ונוהג בכבשים ובעזים:
+<b>ומתעשרין מזה על זה.</b> מדרבי רחמנא וצאן, דמשמע כל צאן מין אחד חשיב ליה לענין מעשר:
+<b>בחדש.</b> שנולדו לאחר ראש חודש אלול שהוא ראש השנה למעשר בהמה:
+<b>ובישן.</b> שנולדו קודם אלול:
+<b>ואין מתעשרין מזה על זה.</b> מן החדש על הישן ומן הישן על החדש. דכתיב עשר תעשר, בשתי מעשרות הכתוב מדבר, אחד מעשר בהמה ואחד מעשר דגן, מה מעשר דגן מחדש על הישן לא דהא כתיב (דברים י״ד) שנה שנה, דמשמע ולא משנה זו על שנה אחרת, אף מעשר בהמה מחדש על הישן לא:
+
+Mishnah 2
+
+<b>כמלא רגל בהמה רועה.</b> כמו שיכולות להשתמר ברועה אחד כשהבהמות רועות מתרחקות זו מזו. והיינו שש עשרה מיל, דבהכי שלטא עינא דרועה. ואם יש לו חמש בהמות בכפר זה וחמש בכפר אחר רחוק זה מזה שש עשרה מיל, מביאן לתוך דיר אחד ומעשרן. ואם רחוקות יותר, פטורות. דאמר קרא (ירמיה ל״ג) תעבורנה הצאן על ידי מונה, משמע אם יכולות להמנות ברועה אחד מקרי צאן, ותעבורנה תחת השבט להתעשר, ואי לא לא:
+<b>שלשים ושנים מיל אינן מצטרפין.</b> משום דבעי למתני בסמוך שאם היה לו עדר באמצע, אותן האמצעיות מצרפות את הצדדים, להכי תני שאם הצדדים רחוקות זו מזו שלשים ושנים מיל אין האמצעי מצרפן:
+<b>מביא ומעשרן באמצע.</b> לאו [מביא] באמצע ממש קאמר:
+<b>הירדן מפסיק.</b> שאם היו לו חמש בהמות מכאן וחמש בהמות מכאן וירדן באמצע, אין מצטרפין ופטורות. ואין הלכה כר׳ מאיר:
+
+Mishnah 3
+
+<b>הלקוח או שניתן לו מתנה פטור ממעשר בהמה.</b> בגמרא ילפינן ליה מדכתיב (שמות כ״ב) בכור בניך תתן לי כן תעשה לשורך לצאנך, מה בניך אינם בלקוח ומתנה, דלא שייך בהו לקיחה ומתנה אלא אצלו נולדו, אף צאנך ובקרך אינן בלקוח ומתנה. ואע״ג דהאי קרא בבכור הוא דכתיב ואנן ילפינן מעשר מיניה, היינו משום דכתיב כן תעשה לשורך, ועשייה ודאי לא מצית מוקמת בבכור דהא מרחם קדוש ולא בעי עשייה שיקדישנו האיש, אם אינו ענין לבכור תנהו ענין למעשר בהמה:
+<b>האחים השותפין.</b> האחין שחלקו בירושת אביהן ואח״כ נשתתפו:
+<b>כשחייבין בקלבון.</b> כשמביאין שקליהן מביאין שני חצאי שקלים ונותנים שני קלבונות. והקלבון הוא לשון הכרע שחייבין להכריע שקליהן. ואם נתנו בין שניהם שקל שלם נותנים שני קלבונות, שהיה להם לשקול לחצאין:
+<b>ופטורים ממעשר בהמה.</b> מכל הנולדים להם כל ימי השותפות. שהשותפות פוטר ממעשר בהמה, דכתיב אשר יהיה לך, ולא של שותפות. ואע״ג דהאי קרא בבכור הוא דכתיב, אם אינו ענין לבכור דהא שמעינן דאיתיה בשותפות דכתיב (דברים י״ב) ובכורות בקרכם וצאנכם, תנהו ענין למעשר בהמה:
+<b>וכשחייבין במעשר בהמה.</b> כגון אם לא חלקו מעולם, שתפוסת הבית קיימת, דהיינו שירושת אביהן עומדת, חייבין במעשר בהמה לעשר הנולדים להם כל ימי שותפותם. דהכי אמרינן בברייתא, יכול אפילו קנו בתפוסת הבית, תלמוד לומר יהיה, דמשמע מכל מקום:
+<b>פטורים מן הקלבון.</b> לגמרי, ששוקלין בין שניהם שקל שלם. שממון אביהם בחזקתו עומד, והאב ששוקל על בניו או על אחד מבני עירו ופוטר בשלו, פטור מן הקלבון. דתנן בשקלים, השוקל בשביל העני או בשביל שכנו או בשביל בן עירו פטור מן הקלבון. ובניו נמי אין מצות שקליהם עליו והוי ליה כשכנו ובן עירו:
+<b>קנו בתפוסת הבית חייבין.</b> במעשר בהמה. כדאמרינן תלמוד לומר יהיה דמשמע מכל מקום שיהיה. ובפירושי רבותי מצאתי, דהאי קנו לא שלקחו במעות, אלא שנפלו להם בהמות מירושת אביהם:
+<b>חלקו וחזרו ונשתתפו.</b> הוו כשותפים דעלמא:
+<b>ופטורים ממעשר בהמה.</b> וחייבין בקלבון:
+
+Mishnah 4
+
+<b>הכל נכנס לדיר להתעשר.</b> הכל לאתויי רובע ונרבע ומוקצה שהפרישוהו להקריבו לעבודה זרה, ונעבד שעבדו הבהמה עצמה ואתנן זונה ומחיר כלב וטומטום ואנדרוגינוס. שכל אלו אע״פ שהם פסולים לקרבן נכנסין לדיר להתעשר, דכיון דלא הקפידה תורה בבעל מום לגבי מעשר כדכתיב (ויקרא כ״ז:ל״ג) לא יבקר בין טוב לרע, לא הקפידה נמי בכל הנך פסולין:
+<b>חוץ מן הכלאים והטרפה ויוצא דופן כו׳</b> דת״ר שור או כשב (שם כ״ב) פרט לכלאים, דהיינו הבא מתיש ורחל. או עז, פרט לנדמה, שבא מאיל ורחל ודומה לעז. כי יולד, פרט ליוצא דופן. והיה שבעת ימים, פרט למחוסר זמן. תחת אמו, פרט ליתום שמתה אמו כשילדתו. דכל הני פסולים לקדשים. ומעשר בהמה יליף מקדשים בגזירה שוה, נאמר כאן (שם כ״ז) תחת השבט, ונאמר להלן תחת אמו. מה להלן פרט לכל השמות הללו, אף כאן פרט לכל השמות הללו. וטריפה נמי אינה נכנסה לדיר להתעשר, דכתיב (שם) כל אשר יעבור, פרט לטריפה שאינה עוברת, כגון שנחתכו רגליה מן הארכובה ולמעלה, שהיא אחת מן הטרפיות, וה״ה לכל שאר מיני טרפיות:
+<b>והשלח קיים.</b> העור קיים. תרגום והפשיט, וישלח:
+<b>אין זה יתום.</b> לפי שיש מקומות שכשהבהמה מתה מחמת לידה מפשיטין אותה ומלבישים בעורה את החיה [את] הולד כדי שיתחמם, ומעלי ליה כאילו היתה אמו חיה. ואין הלכה כר׳ יהושע:
+
+Mishnah 5
+
+<b>שלש גרנות למעשר בהמה.</b> בשלשה פרקים בשנה הבהמות מתעשרות. ולשון גרנות, כתבואת גורן שהיא טבולה למעשר ואין אוכלים ממנו עד שיעשרו, כך בשלשה פרקים הללו אין אוכלים מן הבהמות ולא מוכרים מהן עד שיעשרו אותן:
+<b>פרוס הפסח.</b> ט״ו יום קודם הפסח דהיינו יום אחרון של אדר. ולשון פרוס, פלגא, חצי הזמן ששואלין בהלכות הפסח, דתניא שואלין בהלכות הפסח קודם לפסח ל׳ יום. וכן פרוס עצרת ט״ו יום קודם. וכן פרוס החג דהיינו יום אחרון של אלול. וקבעו הנך תלתא זמני שיהיו קובעות למעשר בהמה, כדי שיהיו בהמות מצויות לעולי רגלים, דאע״ג דתנן במתניתין שעד שלא הגיע זמן הגורן מותר למכור ולשחוט, דגורן הוא הקובע למעשר, אפילו הכי לא שחטי להו אינשי עד שמעשרין, דניחא ליה לאינש לקיומי מצוה בממוניה בדבר שאין חסר בו כלום, כגון מעשר בהמה שהוא עצמו מקריב מעשר ואוכלו שלמים, ואם לא היו מעשרים בשלשה פרקים הללו היו הרבה נמנעים למכור לפי שלא עישרו, ולא היו בהמות מצויות לעולי רגלים:
+<b>בן עזאי אומר בתשעה ועשרים באדר.</b> דהיינו ט״ו ימים קודם הפסח. אלא דר״ע סבר אדר הסמוך לניסן פעמים חסר פעמים מלא, וט״ו יום קודם הפסח פעמים מתחילים בתשעה ועשרים באדר פעמים בשלשים באדר, הלכך לא קבע ליה זמן. ובן עזאי סבר אדר הסמוך לניסן לעולם חסר, ותחלת פרוס הפסח הוי לעולם בכ״ט באדר:
+<b>באחד בסיון.</b> מתוך שמיעוט בהמות יולדות מניסן ועד. עצרת, אי מקדים ומעשר להו ט״ו יום קודם עצרת כולן יהיו נאכלין קודם עצרת ולא תהא בהמה מצויה לעולי רגלים:
+<b>בעשרים ותשעה באב.</b> בן עזאי לטעמיה, דאמר לקמן האלוליין מתעשרין בפני עצמן ואין מצטרפין עם אותן שנולדו קודם אלול, דשמא באחד באלול ראש השנה למעשר בהמה והוו להו חדש וישן ומספקא ליה אימת הוי ראש השנה, או אלול או תשרי, הלכך לא קבע זמן גרנן של קייטי בכ״ט באלול דלא ליתי לצרופי הנולדים באלול בהדייהו:
+<b>באחד בניסן.</b> סברי כרשב״ג דאמר שואלים בהלכות הפסח קודם לפסח ב׳ שבתות, והיינו נמי בהלכות הפסח דמעשרינן לבהמות כי היכי דליתחזו ברגל:
+<b>באחד בסיון.</b> כדאמרן טעמא דבן עזאי, לפי שמיעוט בהמות יולדות מניסן ועד עצרת:
+<b>ולא אמרו באחד בתשרי.</b> ואע״ג דהוא יום שתי שבתות:
+<b>מפני שהוא יום טוב.</b> חדא ועוד קאמר, חדא משום דבעי הכירא בחדש וישן, דאחד בתשרי הוא ראש השנה למעשר, ואע״ג דלא אתי לצרופי דתשרי בהדייהו דהא אכתי לא נולד שום טלה היום, ואי נולד מחוסר זמן הוא, אפ״ה לא מעשרינן ההוא יומא משום דבעינן למעבד הכירא בין חדש לישן דלידעו אינשי דלא ליצטרפו החדש עם הישן. ועוד, מפני שהוא יום טוב, משום סקרתא צבע אדום שצובע בו העשירי כדי שיהא ניכר, ואסור לצבוע ביום טוב:
+<b>האלוליין מתעשרין בפני עצמן.</b> כדפרישנא לעיל דמספקא ליה אי הוי ראש השנה למעשר בהמה אחד באלול או אחד בתשרי, הלכך אין מתעשרין האלוליין עם הנולדים מתשרי ואילך, משום דלא לצטרפו ישן בחדש:
+
+Mishnah 6
+
+<b>כל הנולדים.</b> הך סתמא כר׳ אליעזר ור׳ שמעון:
+<b>חמשה לפני ראש השנה.</b> אגב דבעי למתני חמשה לפני הגורן וחמשה לאחר הגורן מצטרפין, תנא נמי האי:
+<b>לא ישחוט.</b> שהגורן קבעו למעשר מדרבנן:
+<b>ואם שחט פטור.</b> ובהמה שריא באכילה. דלא אשכחן בטבל דמעשר בהמה לא לאו ולא מיתה:
+
+Mishnah 7
+
+<b>לדיר.</b> מקום מוקף אבנים או קנים שמכניסים בו הצאן:
+<b>היה לו מאה ונטל עשרה.</b> בלא שום מנין:
+<b>או עשרה ונטל אחד.</b> בלא מנין:
+<b>אין זה מעשר.</b> דכתיב (ויקרא כ״ז) העשירי יהיה קודש, ואין זה עשירי:
+<b>רבי יוסי בר׳ יהודה אומר הרי זה מעשר.</b> דסבר רבי יוסי כשם שתרומה גדולה ותרומת מעשר ניטלים באומד ובמחשבה דכתיב (במדבר י״ח) ונחשב לכם תרומתכם, במחשבה הויא תרומה, כך מעשר ניטל באומד ובמחשבה, דמעשר תרומה קרייה רחמנא, דכתיב (שם) כי את מעשר בני ישראל אשר ירימו לה׳ תרומה. ואיתקש מעשר בהמה למעשר דגן, מה מעשר דגן ניטל במחשבה אף מעשר בהמה ניטל במחשבה. ואין הלכה כר׳ יוסי:
+<b>קפץ אחד מן המנויין.</b> שמנה עשרה שיצאו מן הפתח ונטל העשירי ונפטרו התשעה, וקפץ אחד מן התשעה לתוך הדיר. כל אותן שבדיר פטורים, אם אינו ניכר איזה הוא. דשמא זה יצא עשירי והוא אינו ראוי לכך שכבר נפטר. אי נמי כל אחד מהן ספק אם הוא מנוי כבר ונפטר, וכל ספיקא לאו בר עישורי הוא:
+<b>מן המעושרים.</b> מן העשיריים שכבר קדשו, קפץ אחד לתוך הדיר, הוו כולהו ספק מעשר וירעו עד שיסתאבו, דכל זמן שהן תמימים אסור לשוחטן בחוץ. ולאחר שיסתאכו יאכלו במומן לבעלים:
+
+Mishnah 8
+
+<b>הכי גרסינן יצאו שנים כאחד מונה אותן שנים שנים.</b> מנאן אחד, תשיעי ועשירי מקולקלין. יצאו שנים כאחד זה אצל זה ברוחב הפתח ומנה אותן זוג אחד, מונה כולן שנים שנים זוג זוג, והזוג העשירי קדוש בקדושת מעשר. וה״ה אם מנאן שלשה או ארבעה:
+<b>מנאן אחד.</b> לשנים הראשונים שיצאו מנה אחד, ולשלישי שני ולרביעי שלישי:
+<b>תשיעי ועשירי מקולקלים.</b> לפי שהתשיעי בחשבונו הוא עשירי באמת, ועשירי בחשבונו הוא אחד עשר, ומשום הכי הוו מקולקלים וירעו עד שיסתאבו. ולא דמו לקרא לעשירי תשיעי ולאחד עשר עשירי, דעשירי מעשר ואחד עשר קרב שלמים, דהתם נפק אחד אחד וכי מטי עשירי וקרייה תשיעי ולאחד עשר קרא עשירי מבריר לכולי עלמא שהתשיעי לחשבונו הוא עשירי לבהמות, והעשירי אחד עשר, ואיהו הוא דשינה וטעה, הלכך העשירי מעשר גמור, והאחד עשר קרב שלמים מגזירת מלך, כדמפרש לקמן. אבל הכא דיצאו שנים בתחלה ביחד ולא מבריר עשירי שהוא קורא תשיעי דלהוי עשירי, לאו מעשר גמור הוא מאליו, וכדאמר איהו נמי לא הוי, הלכך מקולקלים:
+<b>שלשתן מקודשים.</b> דכתיב (ויקרא כ״ז:ל״ב) וכל מעשר בקר, לרבות תשיעי ואחד עשר. יכול שאני מרבה אף שמיני ושביעי, אמרת, הואיל והוא קדוש וטעותו מקודשת, מה הוא אינו קדוש אלא בסמוך לו, כלומר העשירי עצמו הסמוך אצל גופו, אף טעותו אינה מקודשת אלא בסמוך לעשירי דהיינו תשיעי מלפניו ואחד עשר מאחריו:
+<b>וכי יש תמורה עושה תמורה.</b> סבר ר׳ יהודה דהאי אחד עשר הוי תמורה, דהאי דקרייה עשירי כמאן דאמר תהא תחת העשירי דמי, ואין תמורה עושה תמורה דכתיב (שם) והיה הוא ותמורתו יהיה קודש, ולא תמורת תמורתו:
+<b>אמרו משום רבי מאיר.</b> אינה תמורה. אין האחד עשר תמורת העשירי. שאם היה תמורה לא היה קרב, דתמורת מעשר אינה קריבה, דכתיב (במדבר י״ח:י״ז) לא תפדה קודש הם, הם קריבין ולא תמורתן, ובבכור כתיב, וילפינן מעשר מיניה. והלכה שאין האחד עשר עושה תמורה:
+<b>כל שלא נעקר שם עשירי ממנו.</b> דכל היכא. דקרא לעשירי עשירי, תו לא מקדיש אחד עשר במאי דקרי ליה עשירי:
\ No newline at end of file
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@@ -0,0 +1,722 @@
+Bartenura on Mishnah Bekhorot
+ברטנורא על משנה בכורות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Bekhorot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה בכורות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הלוקח עובר חמורו של נכרי.</b> כשהוא במעי אמו ובכור הוא. ולהכי נקט עובר חמורו, שאין לך בהמה טמאה קדושה בבכורה אלא פטר חמור בלבד, ואיידי דזוטרן מיליה דפטר חמור, פסיק ושרי ליה. וכל הנך פרקי אחריני מיירי בבכור בהמה טהורה:
+<b>אף על פי שאינו רשאי.</b> למכור לנכרי בהמה גסה. מפני שנעשית בה מלאכה בשבת:
+<b>והמשתתף לו.</b> אפילו חלק הנכרי מסוים וידוע, כגון ידו או רגלו של בכור, או של אמו. כל זמן שאם יחתך ממנו אותו אבר תשאר הבהמה בעלת מום הרי זה שותפות נכרי ופטור:
+<b>והמקבל ממנו.</b> שהחמורה של נכרי וישראל מקבלה ומטפל בה כדי שיהו חולקין בולדות אבל גוף הבהמה של נכרי:
+<b>פטור מן הבכורה.</b> אותו עובר שקנה מן הנכרי או שמכר הוא לנכרי אינו קדוש, הואיל ויש לנכרי חלק בו או באמו, שנאמר (במדבר ג׳:י״ג) הקדשתי לי כל בכור בישראל, ולא בנכרי:
+<b>אם פטרו את של ישראל במדבר.</b> הלוים לא פטרו בהמתן של ישראל במדבר, דפטר בהמה, בהמה פטרה, כדכתיב (שם) ואת בהמת הלוים תחת בהמתם. אלא הכי קאמר, הלוים הפקיעו קדושת בכורי ישראל במדבר, כדכתיב (שם) קח את הלוים תחת כל בכור כו׳, ואם הפקיעה קדושת הלוים את קדושתן של ישראל, דין הוא שתפקיע את של עצמן, ומאחר שלמדנו שהופקעה קדושת בכורה מעצמן של לוים, למדנו שפטרי חמוריהן פטורין מן הבכורה, דכתיב (שם י״ח) אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה, כל שישנו בבכור אדם ישנו בבכור בהמה טמאה, וכל שאינו בבכור אדם אינו בבכור בהמה טמאה. אבל מבכור בהמה טהורה לא נפטרו כהנים ולוים, כדלקמן:
+
+Mishnah 2
+
+<b>פרה שילדה כמין חמור וחמור שילדה כמין סוס פטור.</b> אי תנא פרה שילדה כמין חמור ולא תנא חמור שילדה כמין סוס, הוה אמינא פרה שילדה כמין חמור הוא דפטור משום דלא דמו אהדדי כלל, דהא יש לה קרנים והא אין לה קרנים, הא פרסותיה סדוקות והא פרסותיה קלוטות, אבל חמור שילדה כמין סוס, אימא חמור אדום הוא ולחייב. ואי תנא סיפא ולא תנא רישא, הוה אמינא חמור שילדה כמין סוס הוא דפטור משום דסוס לא קדוש בבכורה, אבל פרה שילדה כמין חמור דתרוייהו קדשי בבכורה אימא ליחייב, צריכי:
+<b>פטר חמור פטר חמור שני פעמים.</b> חד בקדש לי כל בכור, וחד בראה אתה אומר אלי:
+<b>מהו באכילה.</b> כלומר בהמה שאין היולדת דומה לנולד מהו באכילה:
+<b>שהיוצא מהטמא טמא.</b> ודבש דבורים וצרעין מותר ולא מקרי יוצא מן הטמא, לפי שאין ממצות אותו מבשרן אלא מכניסות אותו לגופן, שאוכלות מפרחי האילנות ומהן נעשה הדבש. וחלב האדם מותר כשפירש, אבל לינק משדי האשה אסור. וכל שאר חלב של בהמה וחיה טמאה, הוי יוצא מן הטמא ואסור:
+<b>דג טמא שבלע דג טהור.</b> אע״ג דלא חזינן ליה שבלע, כיון דרוב דגים משריצים במינן, כמו שבלע בפנינו דמי:
+
+Mishnah 3
+
+<b>נותן טלה אחד לכהן.</b> בפדיון. דממה נפשך חד מינייהו בכור:
+<b>זכר ונקבה.</b> ואין ידוע אם יצא זכר תחלה והוא בכור, או נקבה יצאה תחלה ואין כאן דין בכורה:
+<b>מפריש טלה.</b> משום ספק, ומפקיע עליו קדושת הפטר חמור:
+<b>והוא לעצמו.</b> שהוא עצמו יאכל הטלה ולא יתננו לכהן, דכהן הוי מוציא מחבירו, ועליו הראיה להביא עדים שהזכר יצא תחלה. ואיסורא ליכא, דאפילו פטר חמור גמור שפדאו בשה שוב אין קדושה לא בו ולא בפדיונו, אלא גזל הוא דאיכא אם אינו נותן טלה לכהן, דממונו הוא, והכא ליכא גזל דספק הוא:
+<b>שתי חמורות וילדו וכו׳</b> זכר ונקבה, נותן טלה אחד לכהן בשביל הזכר. או שני זכרים ונקבה, דחדא ילדה זכר וחדא ילדה זכר ונקבה או אי נמי חדא ילדה שני זכרים ואחת ילדה נקבה, נותנים טלה אחד לכהן דהא חד זכר איכא ודאי בכור, ואאידך דהוי ספק דשמא הנקבה יצאה תחלה מפריש טלה והוא לעצמו:
+<b>שני זכרים ושתי נקבות.</b> ספק הן, דשמא כל חדא ילדה זכר ונקבה, ושמא הנקבות יצאו תחלה, הלכך אין לכהן כאן כלום, אלא מפריש עליהם שני טלאים לאפקועי לאיסורייהו והן לעצמן, כך פירשו רבותי. אבל רמב״ם סבר דאין כאן לכהן כלום ואפילו טלה לעצמו אינו צריך להפריש, משום דאיכא בכל חד מהנך ספיקי טובא כשילדו שתי נקבות וזכר, שמא אחת משתיהן ילדה שתי נקבות והאחרת זכר, או שמא זו ילדה נקבה והאחרת זכר ואחריו נקבה, או נקבה ואחריה זכר. וכן ספיקות הרבה יש בשני זכרים ושתי נקבות, הלכך אפילו טלה לעצמו אינו מפריש. ופירוש רבותי עיקר:
+
+Mishnah 4
+
+<b>זכר ונקבה מפריש טלה אחד לעצמו.</b> דשמא אותה שלא בכרה ילדה את הנקבה:
+<b>שנאמר ופמר חמור תפדה בשה.</b> כל שה במשמע, שה כבשים או שה עזים, שה זכר או שה נקבה וכו׳:
+<b>ופודה בו פעמים רבות.</b> אם חזר כהן ונתנו לו:
+<b>נכנס לדיר להתעשר.</b> כגון ישראל שהיו לו עשרה ספק פטרי חמורים והפריש עליהן עשרה שיין והן שלו, הרי אלו נכנסים לדיר למקום שמכניסים שם הבהמות להתעשר, ומעשרן כדרך שמעשרים שאר בהמות. והוא הדין שאם היה לו ספק פטר חמור אחד או שנים [והפריש עליהם שה אחד או שנים] שנכנס לדיר עם שאר כבשיו להתעשר:
+<b>ואם מת נהנים בו.</b> שה שהפרישו לפדיון פטר חמור, אם מת ביד בעלים קודם שיבוא ליד כהן נהנה בו הכהן אף על פי שלא הגיע לידו מחיים, דמעידנא דאפרשיה ברשותא דכהן קאי:
+
+Mishnah 5
+
+<b>ולא בחיה.</b> צבי ואיל:
+<b>ולא בשחוטה.</b> בשה שחוט:
+<b>ולא בטריפה.</b> כגון שנחתכו רגליה מן הארכובה ולמעלה:
+<b>כלאים.</b> תיש הבא על רחל:
+<b>מפני שהוא שה.</b> דבין רחל בין עז קרויין שה. ואין הלכה כרבי אליעזר:
+<b>כוי.</b> בריה בפני עצמה היא, ספק חיה ספק בהמה:
+<b>נתנו לכהן.</b> הפטר חמור עצמו:
+<b>עד שיפריש שה תחתיו.</b> והוא לעצמו. ואח״כ ישתמש בפטר חמור. ולפי שהכהנים חשודים לענין זה שלא להפריש שה תחתיו, הלכך ישראל הנותן פטר חמור לכהן אינו זז משם עד שיפדנו הכהן בפניו:
+
+Mishnah 6
+
+<b>כחמש סלעים של פדיון הבן.</b> דחייב באחריותו:
+<b>כפדיון מעשר שני.</b> דאם אבד אינו חייב באחריותו. דההיא כסף חייביה רחמנא לאכול בירושלים והא אזל ליה. וטעמא דר׳ אליעזר, שכן מצינו שהקיש הכתוב פטר חמור לבכור אדם, שנאמר ופטר חמור תפדה בשה וגו׳ וכל בכור בניך תפדה. וחכ״א אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה, לפדייה הקשתיו ולא לדבר אחר:
+<b>שאין כאן לכהן כלום.</b> שאין חייב באחריותו, כרבנן. וכן הלכה:
+<b>מת פטר חמור.</b> לאחר שהפריש הפדיון ועדיין לא נתנו לכהן:
+<b>רבי אליעזר אומר יקבר.</b> דהואיל והוא חייב באחריות הטלה, כמאן דלא אפרשיה דמי:
+<b>ומותר.</b> ישראל בהנאתו של טלה כמי שלא הפרישו:
+<b>אין צריך להקבר.</b> דמעידנא דאפרשיה לטלה קם ליה ברשות כהן והופקעה קדושתו של פטר חמור. וכן הלכה:
+
+Mishnah 7
+
+<b>קופיץ.</b> סכין גדול כמין גרזן קטן שהקצבים מחתכים בו בשר:
+<b>ועורפו.</b> היינו שחותך ראשו ממול ערפו:
+<b>וקוברו.</b> לפי שאסור בהנאה לאחר עריפה:
+<b>מצות יעידה.</b> באמה העבריה:
+<b>בראשונה שהיו מתכוונים לשם מצוה.</b> והיו אומרים המיבם לשם נוי לשם ממון הוי פוגע בערוה שלא במקום מצוה. ואין כן הלכה, אלא הואיל ופקע איסור אשת אח מינה כשמת אחיו בלא בנים הרי הותרה לו לגמרי ואפילו יבמה לשם נוי ולשם ממון:
+<b>מצות גאולה באדון.</b> המתפיס בהמה לבדק הבית, מצות פדייתה באדון קודם לכל אדם, שהוא מוסיף את החומש:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הלוקח עובר פרתו.</b> אע״פ שאינו רשאי. למכור לו בהמה גסה:
+
+Mishnah 2
+
+<b>כל הקדשים שקדם מום קבוע להקדשן כו׳</b> וכל שקדם הקדשן את מומן. הנך תרתי בבי פירשנו לעיל במסכת חולין:
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+המקבל צאן ברזל מן הנכרי. ששם לו הנכרי בהמותיו בדמים קצובים ולתת לו אותן דמים עד עשר שנים בין מתו בין הוזלו, ואותן ולדות שיהיו להן עד אותו זמן יהו ביניהן:
+<b>ולדות פטורין.</b> מן הבכורה. ולדותיהן של אותן צאן כשיגדלו ויבכרו יפטרו מן הבכורה. דאי לא יהיב זוזי לנכרי תפיס בהמה, ואי לא משכח בהמה תפיס ולדות, אשתכח דשייכא יד נכרי בולדות. הלכך ולדות בכורות שיהיו לאותן ולדות פטורות מן הבכורה, דכל דשייכא יד נכרי באמו הוא פטור מן הבכורה. אבל מה שיבכרו ולדי ולדות, דהיינו רביעי לצאן ברזל, יתנו לכהן, דכולי האי לא שייכא יד נכרי למתפס ולדי ולדות: 
+הכי גרסינן העמיד ולדות תחת אמותיהן ולדי ולדות פטורין ולדי ולדי ולדות חייבים. העמיד ולדות תחת אמותיהן, שפתח לו פתח לנכרי להיות לו כח בולדות ואמר לו אם ימותו הבהמות תטול ולדות המגיעות לחלקי, השתא אלימא יד נכרי טפי ושייכא בדור אחד טפי משל הראשון. הלכך ולדי ולדות של בהמות צאן ברזל כשבכרו פטורות מן הבכורה, הואיל ושייכא יד הנכרי בדידהו. וולדי ולדות של ולדות כשיבכרו, דהילנו חמישי לצאן ברזל, ינתנו לכהן:
+<b>שאחריותן לנכרי.</b> דלעולם כל מה דמשכח נכרי תפיס. ואין הלכה כרשב״ג:
+
+Mishnah 5
+
+<b>רחל שילדה כמין עז.</b> אע״ג דתרווייהו מינים חייבים בבכורה, אפילו הכי אם אינו דומה לאמו פטור מן הבכורה. דכתיב אך בכור שור עד שיהא הוא [שור] ובכורו שור:
+<b>ואם יש בו מקצת סימנים.</b> שדומה לאמו עד שהוא ניכר בהן שהוא מאותו המין, חייב:
+
+Mishnah 6
+
+<b>שנאמר הזכרים לה׳</b> הזכרים משמע שנים:
+<b>אי אפשר.</b> לצמצם שיצאו שני ראשיהן כאחד, אלא האחד יצא תחלה ולא ידעינן הי מינייהו:
+<b>בורר לו את היפה.</b> דמסתמא היפה והבריא נפק ברישא:
+<b>משמנים ביניהן.</b> הבעלים והכהן אין להם יתרון זה על זה בחלוקתן אלא השומן, שהישראל נוטל השומן ומניח הכחוש לכהן, שהמוציא מחבירו עליו הראיה. והלכה כרבי עקיבא:
+<b>והשני.</b> שנשאר לישראל, ירעה עד שיפול בו מום ואח״כ יאכל, דספק בכור הוא, הלכך אינו נשחט תמים. ובאותו של כהן לא צריך למימר דודאי אינו שוחטו עד שיהא בו מום, דבזמן הזה קמיירי:
+<b>וחייב במתנות.</b> הישראל כשישחטנו יתן לכהן הזרוע והלחיים והקיבה. ממה נפשך, אי בכור הוא כולו לכהן, אי לאו בכור הוא חייב במתנות:
+<b>ורבי יוסי פוטר.</b> דהוי כאילו זכה בו כהן והגיע לידו וכשנפל בו מום נתנו לישראל, ונמצא שהוא פטור מן המתנות, הואיל וחשבינן ליה כאילו בא מיד כהן לישראל. והלכה כרבי יוסי:
+<b>רבי טרפון אומר יחלוקו.</b> דהדר ביה רבי טרפון ממאי דאמר לעיל דכהן בורר לו את היפה, וסבר דמחיים נמי שמין את שניהם בדמים וחולקים את הדמים. דלשניהן יש חלק בשניהם, הלכך מת אחד מהם יחלוקו את החי:
+<b>רבי עקיבא אומר המוציא מחבירו עליו הראיה.</b> והלכה כר׳ עקיבא:
+<b>זכר ונקבה אין לכהן כלום.</b> דשמא נקבה יצאתה תחלה והמוציא מחברו עליו הראיה. והכא אפילו ר׳ טרפון מודה, דהתם הוא דקא פליג משום דודאי הוי חד לכהן הלכך יפה כחו לחלק בשוה, אבל הכא הורע כחו דשמא לא שייכא בכורה כלל. ומיהו ירעה עד שיסתאב ואח״כ יאכלנו, דספק הוא:
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+יוצא דופן. שנקרעה אמו והוציאו העובר דרך דפנותיה:
+<b>והבא אחריו.</b> הנולד אחריו דרך הרחם:
+<b>ירעו עד שיסתאבו.</b> דמספקא ליה לר׳ טרפון אי בכור לולדות קדיש אף על פי שאינו בכור לרחמים, כגון יוצא דופן שהוא הראשון שנולד אף על פי שלא פטר הוא את הרחם, אי בכור לרחמים קדיש אף על פי שאינו בכור לולדות, כגון הבא אחר יוצא דופן שהוא הראשון שפטר את הרחם אבל אינו בכור לולדות שהרי יוצא דופן קדמהו. ומספיקא שניהם ירעו עד שיסתאבו ויאכלו במומן לבעלים, דשמא תרתי בעינן בכור לולדות ולרחמים ואין שום אחד מהן קדוש, והמוציא מחברו עליו הראיה. ור׳ עקיבא פשיטא ליה דתרווייהו בעינן ואין שום אחד מהן קדוש. והלכה כר׳ עקיבא:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>הלוקח.</b> עז בת שנתה. שילדה בתוך שנתה:
+<b>ודאי.</b> אותו הולד לכהן, דקודם לכן לא ילדה:
+<b>ספק.</b> ירעה עד שיפול בו מום ויאכל במומו לבעלים. ואם ספק פטר חמור הוא, מפריש טלה והוא שלו:
+<b>טנוף.</b> אבעבועות של דם שפולטת הבהמה. ומראים אותן לרועה חכם ומכיר בהן אם הן מחמת הריון שהפילה ושמא טנפה בתוך שנתה דהוי ספק ולד ונפטרה מן הבכורה, הלכך אפילו עז בת שנתה ספק הוא:
+<b>שליא.</b> כמין כיסוי על העובר שהעובר מונח בה:
+<b>שפיר.</b> למעלה מן השליא קרום שיש בו דם נקרש והוא קרוי שפיר. ורבותי פירשו, חתיכה של בשר שיש בה צורת אדם. ויש אומרים לפיכך נקראת שפיר, לפי שעשויה כשפופרת:
+<b>ששפעה חררת דם.</b> שהפילה חתיכה דם:
+<b>הרי זו תקבר.</b> להודיע שנפטרה מן הבכורה. שהרואה שקוברים אותה יודע שהבא אחריו אינו קדוש בבכורה. והלכה כר׳ עקיבא וכר׳ אליעזר בן יעקב:
+
+Mishnah 2
+
+<b>אין חוששין שמא בנה של אחרת היה.</b> שיהא הבא אחריו בכור ספק דנימא הך בהמה לא ילדה מעולם אלא שאהבה את זה בן חברתה, ואי משום דאית לה חלב הא איכא מיעוטא דחולבות אע״פ שאינן יולדות, הא ודאי לא אמרינן אלא בנה הוא ופטורה מן הבכורה:
+<b>מבכירות.</b> בחורות שלא ילדו עד עכשיו:
+<b>אין חוששין שמא בנה של זו בא לו אצל זו.</b> דליחוש לכולהו בספק בכורות, אלא ודאי אותן הכרוכין אחר המבכירות הוו בכורות ודאין, והכרוכין אחר שאין מבכירות הוו פשוטין ודאין. והלכה כרשב״ג:
+
+Mishnah 3
+
+<b>עושה מקום בקופיץ.</b> גרסינן. ובגמרא [דף כ״ה] מפרש תני לקופיץ, כלומר לצורך מקומו של קופיץ תולש שער של צואר. ואין כאן משום לא תגוז בכור צאנך, דתלישה ביד לאו גזיזה היא. אבל בכלי ודאי אסור:
+<b>וכן מותר לתלוש את השער.</b> ואפילו לכתחלה, להראות בו לחכם מקום המום. והלכה כרבי יוסי בן משולם:
+
+Mishnah 4
+
+<b>עקביא בן מהללאל מתיר.</b> הצמר בהנאה לכהן:
+<b>וחכמים אוסרים.</b> דאי שריית ליה צמר הנושרת מחיים אתי לאשהויי לבכור כדי שתשיר צמרו כל שעה, ואתי בה לידי תקלה שיגזוז ויעבוד בו, ופסולי המוקדשין אסירי בגיזה ועבודה דכתיב תזבח ואכלת בשר, תזבח ולא גיזה:
+<b>לא בזה התיר עקביא.</b> כלומר לא בזה עקביא מתיר וחכמים אוסרים, דבשחטו דברי הכל שרי, דמגו דמהניא שחיטה לצמר המחובר בו להתירו לאחר שחיטה מהניא נמי לתלוש ומונח בחלון. ולא נחלקו אלא במת, דאותו צמר המחובר בו טעון קבורה, עקביא מתיר לצמר שנשר ממנו כשהוא בחיים, וחכמים אוסרים, גזירה שמא ישהנו כדי ליהנות בצמר שנושר ממנו כל שעה ואתי למיעבד ביה גיזה ועבודה. ופסק ההלכה, דאפילו לאחר שחיטה צמר שנשר ממנו בחיים אסור:
+<b>צמר המדובלל.</b> שלא נתלש לגמרי אבל מחובר הוא עם הצמר ואינו נופל:
+<b>את שנראה עם הגיזה.</b> כשישחטנו וגוזזו לאחר שחיטה, ויהא הצמר המדובלל נבלל עם שאר הגיזה ואינו נראה כמופרש ממנה, מותר כשאר הגיזה:
+<b>ושאינו נראה עם הגיזה.</b> שיצא חוץ יותר מדאי וניכר לכל (שמדובלל) [שמובדל] מן הגיזה:
+<b>אסור.</b> כמי שנשר לגמרי קודם שחיטה. וסתמא כרבנן דפליגי עליה דעקביא דהלכתא כותייהו:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>עד כמה.</b> להטפל בבכור. להתעסק בגידולו קודם שיתנהו לכהן:
+<b>בדקה עד שלשים יום ובגסה עד חמשים.</b> בגמרא ילפינן לה מדכתיב (שמות כ״ב:כ״ח-כ״ט) מלאתך ודמעך לא תאחר בכור בניך תתן לי, וסמיך ליה כן תעשה לשורך לצאנך, ורמינן שורך המוקדם במקרא למלאתך ודמעך שהוא מוקדם, וצאנך המאוחר לבכור בניך שהוא מאוחר, ומלאתך ודמעך שהם הביכורים קרבים לחמשים יום, שהתבואה מבושלת בפסח ואין מביאין בכורים עד עצרת דכתיב (שם כ״ג) וחג הקציר ביכורי מעשיך, וכמו שאתה עושה למלאתך ודמעך שאינך מביאם אלא לסוף חמשים יום, כן תעשה לשורך שלא תביאנו עד חמשים יום, וכדרך שאתה עושה לבכור בניך דכתיב ביה (במדבר י״ח:ט״ו-ט״ז) ופדוייו מבן חודש תפדה, כן תעשה לצאנך שלא תביאנו עד שלשים יום:
+<b>בדקה שלשה חדשים.</b> לפי שטיפולה מרובה, ששיניה דקות ואינה יכולה לאכול עשב, ואם לא תהיה עם אמה תמות. ואין הלכה כרבי יוסי:
+<b>לא יתנו לו.</b> דכיון דעל ישראל רמיא ליטפל בו חמשים יום ואמר לו כהן בתוך זמן זה תנהו לי וארענו, דומה כמי ששוכרו, שהוא מצילו מן הטורח על מנת שיתננו לו ולא לכהן אחר, ודומה לכהן המסייע בבית הגרנות לדוש ולזרות כדי שיתנו לו התרומות, ותניא כהנים ולוים המסייעים בבית הגרנות אין נותנין להם תרומות ומעשרות. אבל אם היה בעל מום ואמר לו תן לי שאוכלנו, הואיל וחזי ליה לא הוי ככהן המסייע בבית הגרנות:
+<b>בין תמים בין בעל מום.</b> בין בזמן המקדש ובין עכשיו, כל שנה דידיה רשאי לקיימו. ובכור בעל מום ילפינן שהוא ניתן לכהן ואוכלו במומו מדכתיב (שם) ובשרם יהיה לך, לשון רבים, אחד בכור תם ואחד בכור בעל מום:
+
+Mishnah 2
+
+<b>כל שנים עשר חודש.</b> משנולד:
+<b>לאחר שנתו.</b> כגון בזמן הזה דצריך לקיימו עד שיפול בו מום:
+<b>אינו רשאי לקיימו אלא עד שלשים יום.</b> מיום שנפל בו המום:
+
+Mishnah 3
+
+<b>רבי יהודה מתיר.</b> במומין שבעין מודה רבי יהודה דאסור, מפני שהן משתנים לאחר מיתה שמפני צער מיתה העין משתנה ואע״ג דהשתא מתחזי מום קבוע אי הוי חזי ליה מחיים הוי מתחזי עובר, ולא שרי אלא במומין שבגוף שאינן משתנים. ורבי מאיר סבר גזרינן מומין שבגוף שאינן משתנים אטו מומין שבעין שהן משתנים. והלכה כרבי מאיר:
+
+Mishnah 4
+
+<b>מומחה.</b> הוא שנטל רשות מן הנשיא או מבית דין של ארץ ישראל להתיר בכורות. ואע״ג דבעלמא מי שלמד בתורה [שבכתב ו] שבע״פ ויודע לסבור ולהקיש ולהבין דבר מתוך דבר הוא הנקרא מומחה, וכשהוא ניכר וידוע ויצא טבעו אצל אנשי דורו הוא מומחה לרבים, והוא יכול לדון יחידי, ואף על גב דלא נקט רשותא מראש גולה, לענין היתר בכורות אינו קרוי מומחה, ואינו יכול להתיר בכורות אלא אחר שיטול רשות מבית דין הסמוכים בארץ ישראל, ואין רשות ראש הגולה מועיל בזה:
+<b>וישלם מביתו.</b> וכשהוא משלם לכהן נותן רביע דמיו אם היא בהמה דקה, וחצי דמיו אם היא גסה. ומשום הכי משלם מחצה דממון המוטל בספק חולקים, דאיכא למימר אפסדיה, דאי לא הוה שרי ליה האי הוי אתי מומחה גמור ושרי ליה והוה אכיל ליה והשתא בעי קבורה, ואיכא למימר לאו מידי אפסדיה, דדלמא לא הוה ביה מומא ומומחה גמור לא הוה שרי ליה, ושמא לא הוה נפיל ביה מום קבוע לעולם עד שימות. והאי דלא משלם פלגא לדקה כמו לגסה, מפני שיש טורח גדול לגדל בהמה דקה וזה שהתיר הבכור הצילו לכהן מן הטורח הגדול שהיה לו להטפל בה, דשמא אם הראהו לאחר לא היה מתירו והיה לו בו טיפול מרובה עד שיפול בו מום, להכי נגעו בה דלא משלם אלא רביע. ורמב״ם פירשה בענין אחר. וזה עיקר:
+<b>מה שעשה עשוי וישלם מביתו.</b> למאן דדאין דינא דגרמי חייב לשלם מביתו בשביל שגרם הפסד לחברו. ומאן דלא דאין דינא דגרמי מפרש מתניתין דוקא שנשא ונתן ביד, 
+<b>זיכה את החייב.</b> משכחת לה כגון שהיה לו משכון למלוה וזה פטר את הלוה ונטל את המשכון בידו מיד המלוה והחזירו ללוה. 
+<b>וטימא את הטהור.</b> נמי משכחת לה שנשא ונתן ביד, כגון שהביאו לפניו טהרות לישאל עליהן ואמר טמאות הן ונטל שרץ אחד והגיעו בהן כדי שלא יהא בהן עוד ספק ויעמדו דבריו. 
+<b>וטיהר את הטמא.</b> כגון שלקח פירות טהורות ועירבן עם פירות אלו שטיהר הוא שלא כדין וטמאן:
+<b>ואם היה מומחה לבית דין.</b> שנטל רשות מב״ד:
+<b>פטור.</b> דלא מצי למימר ליה אמאי דיינת ליה הואיל ולא בקיאת בדיני:
+<b>האם שלה.</b> רחם שלה:
+<b>והאכילה רבי טרפון לכלבים.</b> ששאלו לו עליה ואמר טריפה והאכילה לכלבים:
+<b>שלא תלד.</b> מפני שפרות וחזירות שלהן מעולין מאד ומוכרים אותן ביוקר, ורוצים שלא ילדו במלכות אחרת כדי שיהיו צריכים להם, וחותכים האם שלה ואינה מתה, הלכך לאו טריפה היא:
+<b>הלכה חמורך טרפון.</b> הפסדת חמורך, שאתה צריך למכרו כדי לשלם דמי הפרה לבעליה:
+<b>שמומחה אתה.</b> חדא ועוד קאמר ליה, חדא דטועה בדבר משנה הוא, דמתניתין היא באלו טריפות נטלה האם שלה כשרה, וקיימא לן דטועה בדבר משנה חוזר הדין ודנין אותו כראוי ואינו משלם. ועוד, אי נמי בשקול הדעת טעית דאיסורך אסור ולא מצית למהדר ונמצא שאתה הפסדתו, אפילו הכי פטור אתה, לפי שאתה מומחה. ושיקול הדעת, היינו כגון תרי תנאי או תרי אמוראי דפליגי ולא אתמר הלכתא לא כמר ולא כמר וסוגיין דעלמא כחד מינייהו ואזל הוא ועבד כאידך, מה שעשה עשוי ומשלם מביתו:  
+
+Mishnah 5
+
+<b>אין שוחטין על פיו.</b> דדילמא משום אגרא קא שרי ליה:
+<b>כאילא.</b> שם חכם הדר ביבנה. וחסיד היה ולא נחשד בכך. ובין אמר להו תמים ובין אמר להו בעל מום היה נוטל כל שכרו:
+<b>ארבע איסרות בבהמה דקה ובגסה ששה.</b> גסה נפיש טרחא, להשליכה לארץ ולכפותה ולבדוק מומה, הלכך שכרה מרובה:
+<b>בין תמים בין בעל מום.</b> ואע״ג דכי אמר ליה תם הוא לא אהני ליה ולא מידי, נוטל שכרו, דאי לא שקיל אגרא אתו למחשדיה כי אמר בעל מום הוא. ומכאן דן הרמב״ם על השוחטים לרבים, שראוי להם או שלא יטלו שכר כלל או שיטלו שכר על הנמצאות נבלה או טריפה כמו על הנמצאות כשרה, דומיא דרואי מומי הבכור:
+
+Mishnah 6
+
+<b>הנוטל שכר לדון דיניו בטלים.</b> דכתיב (דברים ד׳:ה׳) ראה למדתי אתכם חוקים ומשפטים כאשר צוני ה׳, מה אני בחנם אף אתם בחנם. וברבני אשכנז ראיתי שערוריה בדבר זה, שלא יבוש הרב הנסמך ראש ישיבה ליטול עשרה זהובים כדי להיות חצי שעה על כתיבת ונתינת גט אחד, והעדים החותמים על הגט שני זהובים או זהוב לכל הפחות לכל אחד, ואין זה הרב בעיני אלא גזלן ואנס, לפי שהוא יודע שאין נותנים בעירו גט שלא ברשותו, ונותן הגט בעל כרחו צריך שיתן לו כל חפצו. וחושש אני לגט זה שהוא פסול, דהא תנן במתניתין הנוטל שכר לדון, דיניו בטלין. להעיד, עדותו בטלה:
+<b>להזות.</b> ממי חטאת על טמא מת:
+<b>לקדש.</b> לערב אפר חטאת במים חיים אל כלי:
+<b>אפר מקלה.</b> אפר כירה קרויה אפר מקלה. כלומר אפר בעלמא שאין בה קדושה:
+<b>אבל אם היה.</b> זה רואה הבכורות, או זה הדיין או העד או המקדש, כהן, והעבירו המוליכו עמו במקום טומאה וטמאהו מתרומתו, ומפסידו שצריך לקנות חולין ולאכול ודמי חולין יקרים מדמי תרומה, שהחולין ראויין לכל ותרומה אינה ראויה אלא לכהנים טהורים:
+<b>מאכילו.</b> זה המוליכו, ומשקהו וסכו:
+<b>ונותן לו שכרו כפועל.</b> אם היה רגיל במלאכה כבדה וקשה ומרויח בה הרבה, אומדים כמה אדם כזה רוצה ליטול פחות ממה שהיה מרויח במלאכה כבדה ולהתעסק במלאכה זו שהיא קלה, וכך נותן לו. וכן מותר לכל דיין ליטול שכר בטלה כשהבטלה ניכרת ומפורסמת, ולוקח משני בעלי הדין בשוה. ויותר מזה אסור:
+
+Mishnah 7
+
+<b>החשוד על הבכורות.</b> כהן החשוד להטיל מום בבכור:
+<b>בשר צבאים.</b> שאדום הוא ומחליף בבשר עגל, וזמנין דמזבן בכור עגל תמים ואומר שבשר צבי הוא, דאין לחוש לבכורה:
+<b>ולא עורות שאינן עבודים.</b> אבל עבודים זבנינן מיניה, דאי איתא דבכור הוה לא הוה טרח ביה, סבר שמעי בי רבנן ומפסדי ליה מינאי:
+<b>לוקחים ממנו עורות של נקבה.</b> דמידע ידיעי. ותנא קמא דאסר, סבר דלמא חתיך לזכרותיה ועביד ביה כמין נקבות, וכי משיילי ליה מה חתוך זה שבמקום נקבות אומר עכברים אכלוהו. ואין הלכה כר׳ אליעזר:
+<b>מלובן וצואי.</b> פירשו בגמרא דמלובן מצואי קאמר, כלומר מרוחץ מצואתו. ולא אמרינן אי דבכור הוא לא מפסיד טרחיה ולא מלבן ליה דסבר שמעי רבנן ומפסדי ליה מינאי, דכיון דטרחיה זוטא הוא טרח ומלבן ליה ולא קפיד עליה:
+<b>אבל לוקחין ממנו טווי ובגדים.</b> דאי דבכור הוא כולי האי לא טרח בהו, דקפיד אטרחיה דלמא מפסדי ליה מיניה:
+<b>טווי ובגדים.</b> לאו בגדים ממש קאמר. דהשתא טווי גרידא לוקחין ממנו, בגדים ארוגים מיבעיא. אלא בגדים היינו לבדים עשויים מצמר שאינן טוויין:
+
+Mishnah 8
+
+<b>החשוד על השביעית.</b> לזרוע או לעשות סחורה בספיחי שביעית:
+<b>סרק.</b> מתוקן במסרק. דכיון דטרחיה זוטא לא קפיד:
+<b>אריג.</b> לאו אריג ממש. דהשתא טווי שרי אריג מיבעיא, הרי בא לכלל טווי קודם לכן. אלא אריג היינו כעין שרשרות שעושין מפשתן שלא נטוה מעולם:
+
+Mishnah 9
+
+<b>אפילו מים ומלח.</b> משום קנס:
+<b>כל שיש בו זיקת תרומות.</b> כל דבר שתרומה נוהגת בו. וכל, לאתויי קרבי דגים שמערבין בהן שמן זית, שיש בו זיקת תרומה. והלכה כר׳ שמעון:
+
+Mishnah 10
+
+<b>אינו חשוד על המעשרות.</b> ולוקחים ממנו תבואה בשאר שני השבוע, ואין מעשרין מהן ודאי אלא דמאי. וטעמא דחשוד על השביעית אין חשוד על המעשרות וחשוד על המעשרות אין חשוד על השביעית, לפי שיש בכל אחד מהן חומר שאינו בחברו, שביעית אינה צריכה להאכל לפנים מחומת ירושלים, ומעשר שני אינו נאכל אלא לפנים מן החומה, הלכך איכא דחמיר ליה עונש מעשר מעונש שביעית. ומעשר אית ליה פדיון, ושביעית כיון שנאסרה אין לה פדיון, הלכך איכא דחמיר עליה שביעית ממעשר:
+<b>החשוד על זה ועל זה.</b> כיון דחשוד אדאורייתא כל שכן דחשוד על הטהרות, דמדרבנן הוא שיהא אדם אוכל חולין בטהרה:
+<b>ויש שחשוד על הטהרות.</b> דרבנן, ואינו חשוד לשביעית ומעשרות. דמאן דחשוד אדרבנן לא חשוד אדאורייתא:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כל פסולי המוקדשין.</b> קדשים שנפל בהם מום, אם מוכרין אותן ביוקר טובת הנאה להקדש הוא. הלכך נמכרים באטליז, דהיינו שוק שמוכרים בו שאר בשר חולין ושם נמכר ביוקר:
+<b>ונשקלין בליטרא.</b> להמכר כדרך שהקצבים מוכרים בשר חולין. דמתוך שיכולים למכור ביוקר מוסיפים בדמים כשפודים אותם מן ההקדש:
+<b>חוץ מן הבכור ומן המעשר.</b> שאם נמכרים ביוקר הנאתן לבעלים. בכור הנאתו לכהן, דבשר בכור נאכל לכל אדם והכהן מוכרו ונוטל דמיו, ולכהן קרי בעלים של בכור. ומשום הנאת הדיוט לא מזלזלינן בקדשים לנהוג בהן מנהג חולין למכרן באטליז, אלא בביתו, ואע״פ שלא יקפצו עליהם בני אדם כל כך. ואין נשקלים בליטרא אלא באומד, ואם יפסיד לית לן בה:
+<b>ושוקלין מנה כנגד מנה בבכור.</b> שאם יש לו חתיכת בשר חולין שנשקלה בליטרא יכול לשקול בשר בכור כנגדה. אבל מעשר אין שוקלים מנה כנגד מנה, דמיחזי כאילו מוכרו, ובהמת מעשר אסור למכרה כלל משום דלא כתיב בה לא יפדה כדרך שכתוב בבכור אלא לא יגאל, ושנינו בספרי בכור שנאמר בו לא יפדה, הוא נמכר, מעשר שנאמר בו לא יגאל אינו נמכר לא חי ולא שחוט ולא תמים ולא בעל מום:  
+
+Mishnah 2
+
+<b>לא ימנה ישראל עם הכהן.</b> לאכול עמו בחבורה מבשר בכור בעל מום. שאין נמנין על הבכור אלא חבורה שכולה כהנים, דכתיב (במדבר י״ח:י״ח) ובשרם יהיה לך כחזה התנופה וכשוק הימין, מה חזה ושוק כהנים אין, ישראל לא, אף בכור בין תמים בין בעל מום כהנים אין ישראל לא:
+<b>ובית הלל מתירין ואפילו נכרי.</b> דכתיב (דברים י״ב:ט״ו) כצבי וכאיל, מה צבי ואיל אפילו נכרי, אף בכור נמי. וקרא דכתיב (במדבר י״ח:י״ח) ובשרם יהיה לך כחזה התנופה וכשוק הימין, בבכור תמים דוקא משתעי:
+<b>שאחזו דם.</b> חולי שהוא מסתכן בו מריבוי הדם:
+<b>אין מקיזין לו דם.</b> ואפילו במקום שאינו עושה בו מום. דמתוך שאדם בהול על ממונו, אי שריית ליה במקום שאין עושה בו מום אתי למעבד במקום שעושה בו מום:
+<b>ובלבד שלא יעשה בו מום.</b> שלא יסדוק ראש אזנו או ניב שפתיו במקום שלא יוכל לחזור ולהרפא. דסברי רבנן כל שכן דאי לא שריית ליה במקום שאין בו מום אתי למעבד אפילו במקום שיש בו מום:
+<b>לא ישחוט עליו.</b> הואיל והוא הטילו. עד שיפול בו מום אחר:
+<b>יקיז.</b> אף במקום שעושה בו מום, אם הוא צריך להקיז מאותו אבר. ולא יניחנו שימות. ואע״פ שהוא הטיל המום בידיו ישחט עליו. והלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>הצורם.</b> הפוגם. ובכהן איירי, שפוגם אוזן הבכור כדי שיהיה חולין בידו:
+<b>הרי זה לא ישחט עולמית.</b> ואפילו נפל בו מום אחר. משום קנס, לפי שעבר והטיל מום בקדשים. שהמטיל מום בקדשים סופג את הארבעים, ואפילו עשה מום בבעל מום. דכתיב (ויקרא כ״ב) כל מום לא יהיה בו, קרי ביה לא יהיה בו, שלא יטיל בו מום. ומדהוה ליה למכתב מום וכתב כל מום, לרבות אפילו בעל מום שלא יטיל בו מום:
+<b>כשיולד לו מום אחר ישחט עליו.</b> ואפילו באותו מום עצמו. אם מת המטיל את המום, בנו שוחט אחריו על אותו המום. דלדידיה קנסו רבנן, לבריה לא קנסו רבנן. וכן הלכה:
+<b>ושערו מדולדל.</b> לפי שלא נגזז מעולם:
+<b>קסדור.</b> ממונה מהמלך:
+<b>מה טיבו של זה.</b> שהניחוהו להזקין כל כך:
+<b>פגיון.</b> סכין שיש לו שתי פיות קרוי פגיון:
+<b>והתירוהו.</b> אף על פי שהנכרי נתכוין להטיל בו מום. כיון דשלא מדעת ישראל עשה, שלא נתכוין לעשות נחת רוח לישראל:
+<b>ראה שהתירו והלר וצרם באזני בכורות אחרים.</b> כדי לעשות נחת רוח לישראל. נעשה כאילו אמר לו ישראל שיעשהו ואסור:
+<b>היו תינוקות משחקים.</b> וצריכא לאשמעינן קסדור נכרי ותנוקות. דאי אשומעינן קסדור, הוה אמינא בנכרי הוא דשרי דליכא למגזר דלמא אתי למסרך וללמוד להטיל מום בקדשים, דסרכיה דנכרי לא אכפת לן שהרי נהוג הוא באיסורין, אבל קטן דאי שריית ליה אתי למסרך אימא לא. ואי אשומעינן תינוקות הוה אמינא תינוק הוא דשרו רבנן דמאן דחזי לא אתי למימר נמי אי הוה שדי ביה גדול מומא הוה משתרי, דקטן בגדול לא מיחלף, אבל נכרי גדול דאתי לאחלופי בגדול ישראל אימא לא, צריכי:
+<b>כל שהוא לדעתו אסור.</b> לאתויי גרמא. כגון שיוליך הבהמה במקום שיש בו ברזל כדי שתכשל בו ויפול בה מום:
+<b>ושלא לדעתו מותר.</b> לאתויי אם היה ישראל מסיח לפי תומו ואומר בפני הנכרי בכור זה אם נפל בו מום היינו אוכלים אותו, ושמע הנכרי והטיל בו מום, מותר:
+
+Mishnah 4
+
+<b>היה בכור רודפו כו׳ הרי זה ישחט עליו.</b> ולא שנו אלא שבעטו בשעת רדיפה, אבל שלא בשעת רדיפה לא:
+<b>הראויין לבוא בידי אדם.</b> שיש לומר אדם הטילם בו. כגון נסמית עינו, נקטעה ידו, נסדקה אזנו:
+<b>רועים ישראל נאמנים.</b> ישראל הרועה בהמתו של כהן נאמן לומר על המומין שנפלו בבהמתו של כהן שמאליהם ארעו ויאכלנו בעליו הכהן במומו. ולא חשדינן ליה שמא ע״י אדם בא זה המום בכוונה ורועה זה משקר ובא להתירו כדי שישחטנו רבו כהן ויאכילנו ממנו, שהישראל מותר לאכול מן הבכור בעל מום כשהכהן נותן לו ממנו, בהכי לא חשדינן ליה, דללגימה מועטת כזו לא חיישינן שישקר הרועה ויעבור עבירה בעבור הנאת לגימה בלבד:
+<b>רועים כהנים.</b> רועים שהם כהנים אין נאמנים כשרועים בהמתן של ישראל. דנחשד האי כהן רועה שהוא עצמו הטיל בו מום, דמימר אמר האי רועה, לא שביק רבי לדידי ויהביה לכהן אחרינא. וה״ה דכהן רועה אין נאמן להעיד על הבכור של כהן אחר, דחיישינן לגומלים, דסבר אעידנו עכשיו ויהא גומל לי כשיתן לי ישראל בכור תם ואטיל בו מום ויבא כהן זה ויעידני שמאליו נפל בו מום: 
+<b>רבן שמעון בן גמליאל אומר נאמן הוא על של חבירו ואינו נאמן על של עצמו.</b> רשב״ג פליג אתנא קמא, וסבר דלא נחשדו כהנים אלא על בכור עצמו שכבר נתנו לו ישראל, אבל על של חבירו בין רבו בין אחר לא נחשדו עליו:
+<b>רבי מאיר אומר כל החשוד על דבר לא דנו ולא מעידו.</b> ואיכא בין ר׳ מאיר לתנא קמא, דלר׳ מאיר בכור כהן שנפל בו מום צריך שנים מן השוק להעיד עליו, ועד אחד אפילו שאינו כהן אין מועיל בו. ולת״ק דוקא כהן אינו נאמן להעיד על בכורו של כהן, דחיישינן לגומלים, אבל שאינו כהן אפילו אחד מעיד נאמן להתירו. ורשב״ג אומר אפילו בניו ובני ביתו של כהן נאמנים, דדוקא איהו גופיה על של עצמו אינו נאמן. ואשתו נמי אינה נאמנת מפני שהיא כגופו. והלכה כרשב״ג:
+
+Mishnah 5
+
+<b>הראיתי בכור זה.</b> לחכם, ואמר לי שמום קבוע הוא ושוחטו, ובלבד שיהיו לו עדים שלא הטילו בו. שהכהנים חשודים להטיל מום בבכור כדי למכרו ולהאכילו כחולין, אבל אין חשודין לאכול קדשים תמימים בחוץ ולומר על מום עובר שהוא קבוע. וכהן שהוא מומחה נאמן לדון על מום הבכור שהוא קבוע ולהתירו. וכן נאמן הכהן לומר בכור זה נתן לי ישראל במומו, שהוא עשוי להגלות אם נתנו לו ישראל במומו אם לאו, ומלתא דעבידא לאגלויי לא משקרי בה אנשי:
+<b>הכל נאמנים על מומי המעשר.</b> הכהנים חייבים להפריש מעשר בהמה כישראל. והכל נאמנים לומר על מום שנעשה בבהמת מעשר דשלא בכוונה היה, ואפילו הבעלים. מגו דאי בעי שדי ביה מומא בכוליה עדריה קודם שיעשר ונמצא המעשר בעל מום:
+<b>שנסמית עינו שנקטעה ידו.</b> דהיינו מום מובהק:
+<b>בני הכנסת.</b> כלומר שאינן חכמים. והני מילי במקום שאין יחיד מומחה, אבל במקום שיש יחיד מומחה אינו נשחט אלא ע״פ מומחה, ואפילו במום מובהק. דומיא דהפרת נדרים שבמקום שיש יחיד מומחה אין שלשה הדיוטות מועילים:
+<b>אפילו היו שם עשרים ושלשה.</b> אפילו היתה סנהדרין במקום ואין שם אחד שנטל רשות להתיר מומי הבכור, אינו נשחט על פיהם ואפילו במום מובהק, עד שיהיה שם מומחה. ואין הלכה כר׳ יוסי:  
+
+Mishnah 6
+
+<b>השוחט את הבכור.</b> ומכר מבשרו ונודע לנו שלא הראהו לחכם:
+<b>מה שאכלו.</b> הלוקחים אכלו:
+<b>ויחזיר להם את הדמים.</b> משום קנס. שהאכילם בשר איסור:
+<b>מכרוהו.</b> הלוקחים לנכרי, הואיל ולא גרם להם איסורא, ישלמו לו דמי טריפה כמו שהיא נמכרת בזול, והוא יחזיר להם את המותר. וגבי בכור לא תני מכרוהו לנכרי, דבכור תמים אסור בהנאה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>על אלו מומין.</b> נפגמה. אין פגימה בלא חסרון. אבל סדק משמע נמי בלא חסרון. ושיעור פגימה כדי שתחגור בה צפורן:
+<b>הסחוס.</b> תנוך האוזן שקורין טנרו״ם בלע״ז:
+<b>אבל לא מן העור.</b> דעור הדר בריא ולא הוי מומא. והאי עור היינו אליה רכה של אוזן:
+<b>ניקבה מלוא כרשינה.</b> שיש בחלל הנקב שיעור גרגיר של כרשינה, בין שהנקב ארוך בין עגול, אם יש בכולן כדי להצטרף בחללו כשיעור גרגיר של כרשינה, הרי זה מום:
+<b>שתהא נפרכת.</b> נעשית פירוכים ופתיתים כשממשמשים בה. ואין הלכה כר׳ יוסי. וכל הני מומין דחשיב במתניתין ששוחטין עליהן את הבכור ילפינן מקראי, דכתיב (דברים ט״ו:כ״א) וכי יהיה בו מום, כלל. פסח או עור, פרט. כל מום רע, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש מומין שבגלוי ואינו חוזר, אף כל מומין שבגלוי ואינו חוזר:  
+
+Mishnah 2
+
+<b>ריס של עין.</b> עפעף של עין:
+<b>הרי בעיניו.</b> כלומר הרי שיש בעיניו:
+<b>דק.</b> טיל״א בלע״ז:
+<b>חלזון, נחש.</b> היינו חלזון היינו נחש, וקורהו נחש שעשוי מנומר כנחש. והוא בשר נוסף הנמשך וחופה קצת מן השחור שבעין, וקורין לו בערבי טפרא, כמו שקורין לצפורן טפרא, לפי שהוא חופה את העין כדרך שהצפורן חופה בשר האצבע:
+<b>ועינב.</b> שיש בעינו כגרגיר של ענב:
+<b>לבן הפוסק בסירא.</b> סירא היינו שורה שבעין סביב השחור שמשם מראית העין באה. ואם חוט לבן יוצא מן הלבן שבעין ופוסק אותה שורה ונכנס בשחור הוי מום:
+<b>שחור ונכנס בלבן.</b> אם חוט אחד שחור יוצא מן השחור שבעין ופוסק בסירא ונכנס בלבן:
+<b>אינו מום שאין מומין בלבן.</b> דלאו עין הוא אלא שומן העין:
+
+Mishnah 3
+
+<b>חורוד.</b> כמין טיפין לבנות בעין. תרגום לבן, חיור:
+<b>והמים.</b> היורדים אל העין ומונעים הראות:
+<b>הקבועים.</b> אתרווייהו קאי, אחורוד והמים:
+<b>בודקין אותו שלשה פעמים בתוך שמונים יום.</b> בכל כ״ז יום שהוא שליש הזמן של שמונים יום בקירוב בודקים אותו אם הלך החורוד. ואם הלך, אע״פ שחזר, מונין לו שמונים יום מיום שחזר. ואין החורוד קבוע עד שיעמוד שמונים יום. ואי לא בדקוהו בתוך שמונים יום, אע״פ שנמצא החורוד שם ביום שמונים לא הוי מום, דשמא בינתיים הלך וחזר. והלכה כר׳ חנניה בן אנטיגנוס:
+<b>אלו הן המים הקבועים.</b> כלומר במאי ידעינן אי קבועים או עוברים:
+<b>אכל לח ויבש של גשמים.</b> אם האכילוהו לרפואה תבן וחציר שקורין פיינ״ו בלע״ז:
+<b>לח.</b> הגדל באדר וחצי ניסן:
+<b>ויבש.</b> הגדל באלול וחצי תשרי:
+<b>של גשמים.</b> היינו שגדל בשדה בית הבעל. ומתניתין חסורי מחסרא והכי קתני, אכל לח ויבש של גשמים הרי זה מום, של בית השלחין אינו מום. ודגשמים נמי, אכל יבש ואח״כ אכל לח אינו מום, עד שיאכל יבש אחר הלח:
+<b>של בית השלחין.</b> ארץ הצריכה להשקות לא הוי רפואה, ולא בדקינן ביה:
+<b>אכל יבש ואחר כך לח.</b> לרפואה, אין זו רפואתו ואע״פ שלא נתרפא בכך אינו מום:
+<b>עד שיאכל יבש אחר הלח.</b> זו היא דרך רפואתו, תבן וחציר הגדל באדר וחצי ניסן מאכילין אותו באדר וחצי ניסן, ותבן וחציר הגדל באלול וחצי תשרי מאכילין אותו באלול וחצי תשרי. דלא שחטינן ליה עד שיעברו עליו כל ימי הקיץ ויבדוק בשניהם, ואם לא נתרפא הוי מום. וצריך שיאכל מהם לא פחות מכגרוגרת בכל סעודה וסעודה כל שלשה חדשים בתחלת הסעודה ולאחר ששתה, ולא יהיה כפות בשעה שאוכל העשבים הללו לרפואה, ולא יהיה יחידי אלא עם חבריו, בשדה ולא בתוך העיר. ואם שלמו כל התנאים הללו ולא נתרפא הוי מום ושוחטין עליו:
+
+Mishnah 4
+
+<b>חוטמו שניקב וכו׳</b> והוא שניקבו מחיצות החיצונות של חוטם, שהנקב נראה מבחוץ. אבל אינו נראה אלא מבפנים כגון שניקבה מחיצה החולקת את החוטם, אינו מום, שסתר הוא, ואנן ילפינן מכלל ופרט וכלל דמומין שבגלוי בעינן:
+<b>שנפגם.</b> ויש בו חסרון:
+<b>שנסדק.</b> ואין בו חסרון. ושיעור פגימה, כדי שתחגור בה צפורן:
+<b>שפתו.</b> שורה חיצונה של שפה. כלומר חודה החיצון:
+<b>חיטיו החיצונות.</b> השינים שבאמצע הפה:
+<b>שנפגמו.</b> נחסרו:
+<b>נגממו.</b> נימוקו, ולא נשאר מהם אלא רושם מועט, ואינן בולטות כמו שרגילים להיות:
+<b>והפנימיות.</b> שינים הגדולות שקורין משילא״ש, שנעקרו לגמרי. אבל נפגמו ונגממו לא הוי מום:
+<b>אין בודקין מן המתאימות ולפנים.</b> שינים הגדולות שאחת נראית כשתים ועשויות כתאומות, משם ולפנים אינו נחשב מום מפני שהוא סתר. והן עצמן שנעקרו לא הוי מום. ואין הלכה כר׳ חנינא בן אנטיגנוס:
+
+Mishnah 5
+
+<b>הזובן.</b> הנרתק שהגיד של בהמה חבוי בו. כשנפגם הוי מום דלא הדר בריא, אבל ניטל לא הוי מום, דחוזר לאיתנו:
+<b>עריה של נקבה.</b> בית הערוה הבולט לחוץ ונראה על שאר שטח הגוף:
+<b>במוקדשים.</b> בשאר קדשים שיש בהן נקבה, כגון שלמים, דאילו בבכור ליכא נקבה:
+<b>אבל לא מן הפרק.</b> דנפגם בין הפרקים מעלה ארוכה, כשלא נחתך כל הזנב:
+<b>או שהיה ראש הזנב מפציל עצם.</b> הזנב התלוי למטה נקלף העור ובשר ונשאר העצם מגולה, שוב אין מעלה ארוכה, הואיל ובראש הזנב הוא:
+<b>מפציל.</b> כמו אשר פצל [בראשית ל׳]. פירוש אחר, שנחלק הזנב בקצהו לשתי זנבות ובכל אחת משתיהן עצם:
+<b>ובין חוליא לחוליא מלוא אצבע.</b> שחוליות של זנב רחוקות זו מזו מלוא אצבע דהיינו רוחב גודל:
+
+Mishnah 6
+
+<b>אין לו ביצים או אין לו אלא ביצה אחת.</b> מתניתין חסורי מחסרא והכי קתני, אין לו שתי ביצים בשתי כיסין אלא בכיס אחד, אי נמי שני כיסין וביצה אחת, הרי זה מום:
+<b>ר׳ ישמעאל אומר אם יש לו שני כיסים.</b> אסיפא פליג, דקאמר תנא קמא אם אין לו אלא ביצה אחת ושני כיסין הוי מום, לא היא, דכל שיש לו שני כיסין בידוע שיש לו שתי ביצים. אבל ארישא מודה דכי אין לו אלא כיס אחד כמי שאין לו אלא ביצה אחת דמי:
+<b>רבי עקיבא אומר.</b> בידוע לא אמרינן, אלא מושיבו על עכוזו גרסינן. ודוגמתו בפרק כיצד מעברין (עירובין דף נ״ד). עכוזו תנן או אכוזו תנן. על עכוזו, על עגבתו אחת מושיבין את הבכור שאין לו אלא ביצה אחת בשני כיסין:
+<b>וממעך.</b> וממשמש בכיס ובכסלים:
+<b>אם יש שם ביצה אחת סופה לצאת.</b> ואם אינה יוצאה הוה מום:
+<b>והתיר רבי עקיבא.</b> דהוי מום, הואיל ולא מצאה במקומה כשמיעך ומשמש. וכן הלכה:  
+
+Mishnah 7
+
+<b>בעל חמש רגלים או שלש.</b> הא דחשבינן ליה בעל מום ולא טריפה, הני מילי כשיתר או חסר בידיו דהיינו אותם של צד הראש, אבל חסר רגל או יתר רגל מרגליו האחרונים, הויא טרפה ואסורה באכילה:
+<b>קלוטות.</b> עגולות. ואפילו הן סדוקות הוי מום, דפרסות בהמה טהורה אינן עגולות:
+<b>שחול.</b> שנשמטה ירכו. תרגום משיתיהו, שחלתיה:
+<b>כסול.</b> דרך הבהמה שהירך מחוברת לאליה סמוך לכסלים, ולא למעלה מן הכסלים, וזו הירך על גבי הכסל:
+
+Mishnah 8
+
+<b>אף על פי שאינו ניכר.</b> כשהוא עומד שאין השבר נראה, אבל ניכר כשהוא מהלך שהוא צולע. דאי אינו ניכר כלל לא הוי מום:
+<b>מומין אלו.</b> נשבר עצם ידו ועצם רגלו שהוזכרו למעלה:
+<b>אילא.</b> שם חכם:
+<b>עגול כשל אדם.</b> דלאו היינו אורחא שיהא גלגל עין הבהמה עגול כשל אדם:
+<b>רוב המדבר.</b> היינו אותו קצת הלשון שאינו מודבק למלקוחיו:
+<b>ובית דין של אחריהן אמרו הרי אלו מומין.</b> וכן הלכה:
+
+Mishnah 9
+
+<b>מעשה שהלחי התחתון.</b> משום דתנן לעיל דבפיו דומה לחזיר פליגי רבנן עליה דאילא, קמשמע לן השתא דלא פליגי רבנן עליה אלא בשפתו העליונה עודפת על התחתונה, אבל שפתו התחתונה עודפת על העליונה מודים רבנן דהוי מום. ומעשה נמי שהלחי התחתון עודף על העליון ואמרו חכמים הרי זה מום. והני מילי כשעצם הלחי התחתון עודף על העליון, אז הוי מום אפילו בבהמה. אבל אין בה עצם אלא ששפתו התחתונה ארוכה ומקבלה את העליונה, הוי מום באדם אבל לא בבהמה:
+<b>אזן הגדי שהיתה כפולה.</b> שיש לו שתי אזנים מצד אחד אוזן בתוך אוזן:
+<b>בזמן שהיא עצם אחד.</b> שאין לה אלא תנוך אחד, שנכפל תנוך העליון לתוכו ונתחבר למטה, הוי מום:
+<b>ואם אינה עצם אחד.</b> שהתנוכים מובדלים למעלה:
+<b>אינו מום.</b> וטעמא לא איתפרש. ומ״מ לא דמי לבעל חמש רגלים, דאוזן בתוך אוזן אינו נראה כל כך:
+<b>שהיא דומה לשל חזיר.</b> עגולה כזנב החזיר, ואע״פ שאינה דקה כמותה:
+<b>שלש חוליות.</b> דוקא בזנב של טלה הוא דבעינן שלש חוליות. אבל זנב של גדי, חוליא אחת בלבד מום, שתים אינו מום. וכן הלכה:
+
+Mishnah 10
+
+<b>יבלת פורו״ש בלע״ז.</b> ואפילו היא בלובן שבעין, ויש בה שער, הרי זה מום:
+<b>ושנפגם עצם ידו.</b> שניכר המום. ולעיל איירי בשנשבר:
+<b>ושנפסק עצמו שבפיו.</b> שהשינים קבועות בו. ולמעלה מן החוטין קא מיירי. דאי חוטין גופייהו, דהיינו השינים עצמן שבאמצע הפה, הא תנן לעיל דאפילו נפגמו או נגממו הוי מום:
+<b>עינו אחת גדולה.</b> כשל עגל:
+<b>ואחת קטנה.</b> כשל אווז:
+<b>במראה.</b> שנראה לכל שזו גדולה מזו:
+<b>אבל לא במדה.</b> שאם אינו ניכר אלא במדה, אינו מום:
+<b>ולא הודו לו חכמים.</b> לרבי יהודה. והלכה כחכמים:
+
+Mishnah 11
+
+<b>לערקוב.</b> לקשר העליון שהוא מקום חבור הירך עם השוק. וכנגדו בגמל ניכר שיש לו כנגד ארכובה עליונה זו עצם בולט לחוץ:
+<b>כל מרבית העגלים כן.</b> כל תרבות עגלים ומנהגן שיהא זנבן מגיע לערקוב [הלכך בציר מהכי הוי מומא], וכשהן גדילות נמתחות עד למטה:
+<b>שבאמצע הירך.</b> הוא הקפיץ העליון שפירשתי דכנגדו בגמל ניכר:
+<b>על אלו מומין שוחטין את הבכור.</b> אע״ג דתנן בריש פירקין על אלו מומין שוחטין את הבכור, הדר תנייה הכא. משום דתנן שלשה הוסיף וכו׳ ואמרו לו לא שמענו את אלו, הדר וכללינהו לומר שאף על אלו מומין שוחטים:
+
+Mishnah 12
+
+<b>לא במקדש.</b> לפי שאינן ראויין, שאין מקריבין במקדש אלא מן המובחר:
+<b>ולא במדינה.</b> שאינן מומין קבועים להפקיע קדושתן. אלא מניחין אותו עד שיפול בהן מום אחר קבוע ויהיו נשחטים עליו:
+<b>גרב.</b> מין שחין לח מבחוץ ומבפנים. וגרב האמור בתורה דהוי מום, הוא שחין יבש:
+<b>יבלת.</b> בלובן העין, ואין בה שער. ולעיל דחשיב לה במומין ששוחטין עליו, מיירי דיש בה שער:
+<b>ובעל חזזית.</b> תרי גווני חזזית הוו. חזזית המצרית היא ילפת הכתובה בתורה שהוא לח מבחוץ ויבש מבפנים, והוי מומא דלא הדר בריא, דאמר מר למה נקרא שמה ילפת שמלפפת והולכת עד יום המיתה. וחזזית השנויה כאן היא מין שחין שיש לה רפואה:
+<b>ומזוהם.</b> שיוצא ממנו ריח רע:
+<b>ושנעבדה בו עבירה.</b> שרבע את האשה או שהמית את האדם ע״פ עד אחד, שאין לו אלא עד אחד לא ברביעה ולא בנגיחה:
+<b>או על פי עצמו.</b> שאין שם עד, אלא הבעלים אמרו ראינוהו שנרבע או שהמית. ואינו נסקל על פיהם. ואי הוו שנים עדים כשרים מעידים בדבר הוי השור בסקילה, ואפילו בהנאה מיתסר:
+<b>וטומטום ואנדרוגינוס.</b> דספק זכר הם וקדשי, ספק נקבה ולא קדשי:
+<b>אין לך מום גדול מזה.</b> אאנדרוגינוס קאי. [דמקום] נקבות הוי כמום, והוי כבכור בעל מום, ונשחט במדינה ואסור בגיזה ועבודה:
+<b>וחכמים אומרים אינו בכור.</b> דבריה בפ״ע הוא. ונגזז ונעבד. והלכה כחכמים:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>מומין אלו.</b> הפוסלין בבכור, פוסלים בכהן לעבודה, בין קבועים בין עוברים כל זמן שהן עליו:
+<b>הכילון.</b> שראשו חד מלמעלה ורחב למטה. ודומה לכסוי של חבית שקרוי אכלה, לפיכך נקרא כילון:
+<b>והלפתן.</b> שראשו דומה ללפת, שרחבה מלמעלה והולכת וכלה מלמטה:
+<b>מקבן.</b> שדומה ראשו למקבת, שבולט הפדחת לחוץ וכן ערפו מאחוריו, ולצדעיו שוה ראשו, ודומה לפטיש דהיינו מקבת שיוצא מלפניו ומאחריו:
+<b>וראשו שקוט.</b> גרסינן. יש מפרשים שראשו בולט הרבה ויוצא לחוץ כלפי פניו. ויש מפרשים שאינו בולט כלל לפניו, כענין שקיפס מאחוריו שאין ראשו בולט מאחוריו כלל, והוא מחוסר, שדומה כמי שנחתך ממנו חתיכה מאחוריו. ולשון שקיפס, שקול פיסא [סנהדרין ס״ד ע״ב], שניטלה ממנו חתיכה. ובתוספתא מונה ג״כ צואר שקוע, שראשו מוטל בין כתפיו ודומה כמי שאין לו צואר:
+<b>ובעלי החטוטרת ר׳ יהודה מכשיר.</b> כשיש עצם בחטוטרת כולי עלמא לא פליגי דהוה מום. כי פליגי, בשאין בה עצם. ר׳ יהודה סבר חתיכת בשר בעלמא היא, ורבנן סברי, אמר קרא (ויקרא כ״א) כל איש אשר בו מום מזרע אהרן, השוה בזרעו של אהרן יעבוד, ושאינו שוה בזרעו של אהרן לא יעבוד. והלכה כחכמים:
+
+Mishnah 2
+
+<b>ואם יש לו הרי זה כשר.</b> והוא שתהיה שיטת השער המקפת מאזן לאזן מאחוריו, ולא לפניו. דטפי הוי נוי כשיש לו לאחוריו ולא לפניו יותר מכשיש לו סביב כל הראש ובאמצע קרח. וכל שכן דיש לו לפניו ולא לאחוריו דפסול:
+<b>גבינים.</b> גבות העין:
+<b>שגביניו שוכבים.</b> ששערות גביניו ארוכים ומוטלים על עיניו:
+<b>מי שיש לו שני גבים ושתי שדראות.</b> לא שיש לו שני גבים ממש, דההוא לא חיי. אלא כגון ששדרתו עקומה ומיחזי כגבין ושדראות הרבה. וכולי עלמא מודו דכל הני מומי דחשיבי הני תנאי הוי מום, ומשמעות דורשים בלבד איכא בינייהו, דכל חד סבר שהמום שהוא מונה הוא גבן האמור בתורה:
+
+Mishnah 3
+
+<b>הכוחל שתי עיניו כאחת.</b> שחוטמו שבין עיניו שקוע ואינו בולט כלל, עד שכשהוא בא להעביר מכחול בעיניו יכול למשוך המכחול בין עין לעין ואין החוטם מעכבו:
+<b>שתי עיניו למעלה.</b> בגובה המצח שלא כשאר בני אדם:
+<b>ושתי עיניו למטה.</b> מן המקום שנהוגים להיות:
+<b>עינו אחת למעלה.</b> מן המקום הנהוג:
+<b>ועינו אחת למטה.</b> מן המקום הנהוג:
+<b>רואה את החדר ואת העליה כאחת.</b> שעיניו עומדות במקומן הראוי אבל עינו אחת רואה למעלה ועינו אחת למטה, חדר למטה ועליה למעלה. וכל מי שהוא מעוות הראות עושה כן, שמדבר עם חבירו ונראה כאילו מביט בפני אדם אחר:
+<b>סכי שמש.</b> כשרוצה להביט אל השמש מעמץ עיניו וסוגר עפעפיו:
+<b>זגדוס.</b> זוג שנים. דוס בלשון רומי שנים. כלומר, הזוג של עינים או של גביני העין שדרכם להיות שוין חלוק לשני ענינים. כגון עינו אחת שחורה ואחת כעין התכלת. באחת מגבות עיניו שער מרובה ובאחת מעט. וכן בכל שאר זוגות של אברים כל זוגא דלא שוו להדדי, זגדוס קרי ליה:
+<b>צירן.</b> שעיניו זולגות, דולפות ויורדות תמיד דמעה:
+<b>שנשרו ריסי עיניו.</b> שנפל שער שבעפעפיו. 
+<b>מפני מראית העין.</b> אבל מום גמור לא הוי. והני מילי כשנשאר בעפעפים רושם שער, אבל אם לא נשאר רושם לשער כל עיקר, הרי זה מום גמור. וכן אי נפישי שערי בריסי העין, הוי מום גמור. ושלשה דינים חלוקים יש במומי אדם. המומין השוין באדם ובבהמה, כהן שעבר ועבד בהן לוקה ועבודתו מחוללת. והמומין היתירים באדם ואינן בבהמה, לוקה אם עבד ואין עבודתו מחוללת. והמומין שהן מפני מראית העין, אם עבר ועבד אינו לוקה, ואין צריך לומר שאין עבודתו מחוללת:
+
+Mishnah 4
+
+<b>גופו גדול מאיבריו.</b> שיעור גופו גדול מן הראוי לפי שיעור שאר אבריו כגון ידיו ורגליו ושוקיו:
+<b>חוטמו גדול.</b> שיעור החוטם כשיעור אצבע קטנה של ידו. ואם היה ארוך מכן או קצר מכן, הרי זה מום:
+<b>דומות לספוג.</b> שכווצות וסתומות:
+
+Mishnah 5
+
+<b>דדיו שוכבים.</b> גדולים עד שנראים שוכבים כדדי אשה:
+<b>נכפה.</b> נופל מחמת חולי:
+<b>אפילו אחת לימים.</b> שאינו נופל תדיר אלא פעם אחת לזמן מרובה:
+<b>רוח קצרית.</b> שרוחו קצרה מחמת [מרה] השחורה הגוברת עליו לפרקים ונשאר בלא הרגש:
+<b>המאושכן.</b> שכיס של ביצים שלו ארוך עד שמגיע לארכובה. בין שהוא נפוח מחמת רוח או מחמת ליחה:
+<b>ובעל גבר.</b> בעל אבר. שנתארך הגיד שלו ונעשה גדול עד שמגיע לארכבותיו:
+<b>שנמרחו אשכיו.</b> שנימוחו ביציו:
+<b>שרוח באשכיו.</b> וע״י כן ביציו נפוחים:
+<b>שמראיו חשוכין.</b> שהוא שחור. ואע״פ שאינו שחור ככושי. ולשון מרוח אשך, מראה חושך. ולאו בביצים משתעי קרא. ובעיקר הדין לא פליגי, שכל אחד מהם מודה במום שמונה חבירו דהוי מום. ולא נחלקו אלא בפירושו של מקרא, ומשמעות דורשין איכא בינייהו:
+
+Mishnah 6
+
+<b>המקיש בקרסוליו.</b> שארכבותיו עקומות לחוץ וקרסוליו לפנים ונוקשים זה בזה כשהוא מהלך. ומקיש בארכבותיו הוי איפכא, שרגליו עקומים כלפי חוץ ומרוחקים זו מזו עד שארכבותיו למעלה [העקומות] כלפי פנים נוקשות זו בזו:
+<b>בעל הפיקין והעיקל.</b> וקא פריש עיקל ברישא:
+<b>כל שהוא מקיף פרסותיו.</b> כשיושב ומקרב פרסות רגליו זו לזו:
+<b>ואין ארכובותיו נוגעות זו לזו.</b> שעקומות כלפי חוץ. ובעל הפיקין הוא שפיקה יוצא מגודלו, חתיכת בשר עגולה כפיקה יוצאה מגודל של ידו או מגודל של רגלו:
+<b>עקבו יוצא מאחוריו.</b> כגון ששוקו עומד באמצע רגלו, שחצי הרגל לפנים וחצי רגל לאחור:
+<b>רחבות כשל אווז.</b> שקלושות הן כשל אווז ואין ארכן יותר על רחבן:
+<b>קלוטות.</b> מדובקות זו בזו:
+<b>עד הפרק.</b> האמצעי של אצבעות:
+<b>למטה מן הפרק.</b> דהיינו לצד הצפורן שמחוברים כולן:
+<b>וחתכה.</b> שיהיו מחולקים, כשר:
+<b>היתה בו יתירה.</b> אצבע יתירה:
+<b>אם יש בה עצם פסול.</b> דהואיל וחתכה הרי הוא מחוסר אבר שנמצא בו:
+<b>שש ושש עשרים וארבע.</b> כלומר אפילו היו אצבעות ידיו ואצבעות רגליו שוין, שבכל יד ובכל רגל יש שש ושש, אפילו הכי חכמים פוסלים. וכל שכן אם היה בידו אחת חמש ובידו אחת שש, דהוי מום טפי. והלכה כחכמים:
+<b>השולט בשתי ידיו רבי פוסל.</b> דסבר כחישותא אתילידא ביה בימין:
+<b>וחכמים מכשירין.</b> סברי בריאותא היא דאתילידא ליה בשמאל. והלכה כחכמים:
+<b>הכושי.</b> שחור:
+<b>הגיחור.</b> אדום כארגמן:
+<b>הלבקן.</b> לבן ביותר:
+<b>והקפח.</b> ארוך ודק, שאינו עב לפי ארכו. והוא מכוער ומגונה:
+<b>והשכור.</b> ולא מיין, הוא דחשיב כבעל מום מן המומים היתירים באדם, שאם עבד לוקה ואין עבודתו מחוללת. אבל השכור מיין ושכר, אם עבד חילל. דבפרשת שתויי יין כתיב (ויקרא י׳) ולהבדיל בין הקודש ובין החול. ושכור דמתניתין אינו אלא ששתה חלב הרבה, או רוב דבש, או אכל דבילה קעילית, ונתבלבלה דעתו. שאלו חשובים כבעלי מומים ואין מחללים עבודה:
+<b>ובעלי נגעים טהורים.</b> כגון בוהק וכולו הפך לבן. דאי מנגעים טמאים לא צריך למימר, דאפילו אכניסת עזרה חייב כרת:
+<b>דלדולין.</b> כמין חתיכות בשר יוצאות תלויות בהן. והלכה כר״א בן יעקב:
+
+Mishnah 7
+
+<b>אותו ואת בנו.</b> אב ובנו כהן עובדים עבודה ביום אחד ובזמן אחד. ואין אותו ואת בנו בבהמה קרבין ביום אחד:
+<b>וטריפה.</b> שנולד בה אחד מסימני טריפות המנויין בפרק אלו טריפות, אינה קריבה על גבי המזבח:
+<b>ויוצא דופן.</b> שקרעו את אמו והוציאוהו חי. בבהמה, פסולה להקרבה, דכי יולד כתיב, פרט ליוצא דופן. ובכהן המקריב לא מפסיל בהכי:
+<b>הנושא נשים בעבירה.</b> כהן שנשא גרושה וחללה זונה, נודר ועובד. אע״פ שעדיין לא גירש מותר לעבוד אחר שנדר שלא יהנה הוא ממנה והיא ממנו עד שיגרש. והוא שידור על דעת רבים שאין לו התרה אלא לדבר מצוה. וליכא למיחש שמא ילך אצל חכם ויאמר דלצורך דבר מצוה הוא שואל שיתירו לו את נדרו, דכיון דקיימא לן שהבא להתיר נדרו צריך לפרש על מה נדר, ודאי כי שמע חכם דמשום שהיא גרושה או זונה דאסורה לו נדר לא שרי ליה נדרו:
+<b>עד שיקבל עליו שלא יהא מיטמא למתים.</b> הכא סגי ליה בקבלה, ולא מדרינן ליה כמו גבי נושא נשים בעבירה. משום דהתם יצרו תוקפו, הכא גבי טומאה אין יצרו תוקפו, הלכך בקבלה גרידא סגי ליה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>יש בכור לנחלה.</b> ליטול פי שנים:
+<b>ואינו בכור לכהן.</b> לתת לכהן פדיונו חמשת סלעים:
+<b>הבא אחר הנפלים.</b> כגון שהיו תאומים, אחד מהם נפל שלא כלו לו חדשיו ואחד כלו לו חדשיו, והנפל שלא כלו לו חדשיו יצא ראשו חי והחזירו, וקדמו אחיו ויצא. זה האחרון בכור לנחלה, דראשון לא הפסידו, ואע״ג דיציאת הראשון חשיבא לידה מעליא. וטעמא, משום דכתיב ראשית אונו, מי שלב אביו דוה עליו אם מת, יצא נפל שהוציא ראשו ראשון דלאו בר קיימא [הוא] דאין לבו דוה עליו. אבל לענין פטר רחם פטור האי ולד [אחרון], דבפטר רחם תלה רחמנא, והרי הראשון פטר את הרחם:
+<b>ובן תשעה מת שיצא ראשו.</b> והחזירו, ויצא אחיו, הוי בכור לנחלה. דהא ראשון לא חשיב, דאין לבו דוה עליו, ולענין כהן לאו פטר רחם הוא. אבל יצא ראש בן תשעה חי ואח״כ החזירו ומת, בכור לנחלה נמי לא הוי זה הבא אחריו:
+<b>וכן המפלת בהמה כו׳</b> למפטר מנחלה לא חשיבי דאין הלב דוה עליהם, אבל פטר רחם מיהא הוי:
+<b>וחכמים אומרים עד שיהא בו מצורת אדם.</b> לא חשיב פטר רחם, והבא אחריו הוי בכור לכהן. והלכה כחכמים:
+<b>סנדל.</b> חתיכת בשר עשויה כדמות סנדל, ואין לה צורת אברים, ורגילה לבוא עם ולד. ולשון סנדל יש מפרשים שנאוי ודל:
+<b>או שליא.</b> דאין שליא בלא ולד אלא שנימוח, ומיהו פטר רחם הוי:
+<b>ושפיר מרוקם.</b> חתיכה של בשר שמרוקם בה צורת העובר. ועל שם שעשויה כשפופרת של ביצה קרויה שפיר:
+<b>והיוצא מחותך.</b> שנחתך אבר אבר ובדרך זה יצא כולו. אבל ראש מחותך, לא פטר אם קדם אחיו ויצא קודם יציאת רוב אברי המחותך, והוי נמי בכור לכהן:
+<b>שכבר ילדה.</b> דלענין נחלה דאב כתיב ראשית אונו, ולענין כהן תלא רחמנא בפטר רחם:
+<b>עודה שפחה.</b> אפילו עודה שפחה בלידה ראשונה ונשתחררה עכשיו. או נכרית ונתגיירה ומשבאת ליד ישראל ילדה, נמי הוי בכור לנחלה, שהרי לא היו לזה בנים:
+<b>רבי יוסי הגלילי אומר בכור לנחלה ולכהן.</b> דבנים הנולדים בנכריותה לא פטרי. ואין הלכה כרבי יוסי הגלילי:
+<b>נתגיירה מעוברת.</b> ובעלה עמה וילדה. הרי אותו ולד בכור לכהן, דפטר רחם הוא בישראל. ולא לנחלה, דכיון דהורתו שלא בקדושה לאו בר נחלה הוא, דזרע עובד כוכבים רחמנא אפקריה, דכתיב (יחזקאל כ״ג:כ׳) וזרמת סוסים זרמתם:
+<b>ילדה היא וכהנת.</b> בת ישראל מבכרת שילדה עם כהנת מבכרת ואין ידוע אי זה ולד של ישראל:
+<b>או היא ולויה.</b> דלויה נמי בנה פטור מחמש סלעים. כדאמרן בפרק קמא:
+<b>או היא ואשה שכבר ילדה.</b> ואין ידוע איזה בנה:
+<b>בכור לכהן.</b> ובעלה של מבכרת חייב חמש סלעים לכהן, דהא בן זכר יש לו כל היכא דאיתיה:
+<b>ולא לנחלה.</b> דהא לא ידע בריה דמאן הוא:
+<b>וכן מי שלא שהתה כו׳</b> הוא בכור לכהן, והוא יפדה את עצמו. ולא לנחלה, דהא לא ידע מאן ירית. ואפילו כפשוט לא ירית, דהאי מדחי ליה לגבי האי והאי מדחי ליה לגבי האי. ומתניתין דקתני ולא לנחלה, על הבא אחריו קאמר, שהבא אחריו אינו בכור לנחלה, דשמא זה הספק בן האחרון הוא:
+<b>מלא גנינים.</b> מלא גוונים הרבה. פירוש אחר, תולעים. שהשפיר עשוי כולו חתיכות קטנות דקות דומות לתולעים:
+<b>דגים וחגבים.</b> לאו ולד נינהו, דלא נאמרה בהן יצירה כאדם:
+<b>יום ארבעים.</b> משנתעברה, מיא בעלמא נינהו, ואין כאן ולד עד למחרת יום ארבעים. דארבעים יום הוי יצירת הולד:  
+
+Mishnah 2
+
+<b>יוצא דופן והבא אחריו.</b> דרך רחם. כגון שקרעו אשה שתאומים בבטנה, ולאחר שהוציאו הראשון דרך דופן יצא השני דרך רחם. אבל להוציא ולד מן האשה דרך דופן ושתתרפא האשה ותחזור ותתעבר ותלד, כתב רמב״ם דאי אפשר:
+<b>שניהם אינן בכור.</b> ראשון לא הוי בכור לנחלה, וילדו לו בעינן. ושני נמי לא, ראשית אונו בעינן. ובכור לכהן ראשון לא הוי, דפטר רחם בעינן. ושני נמי לא הוי בכור לכהן, דבכור לרחם ואינו בכור לולדות כגון זה שהיה ולד קודם. לכן, אינו בכור:
+<b>רבי שמעון אומר הראשון לנחלה.</b> סבר וילדו אף יוצא דופן במשמע:
+<b>והשני לחמש סלעים.</b> סבר, בכור לרחם אע״פ שאינו בכור לולדות הוי בכור. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>וילדה שני זכרים נותן חמש סלעים.</b> דאחד מהן בכור:
+<b>האב פטור.</b> דמצי למימר הבכור מת. וכשמת הבן קודם שלשים אינו חייב בפדיון, ועכשיו שהדבר ספק שמא הבכור מת ופטור, שמא זה שנשאר הוא הבכור וחייב, הוי הכהן מוציא מחבירו, והמוציא מחבירו עליו הראיה. והוא הדין שהבן הנשאר פטור מלפדות את עצמו כשיהיה גדול:
+<b>מת האב.</b> לאחר שלשים:
+<b>ואם לאו פטורים.</b> דסבר ר׳ מאיר האחין שחלקו בנכסי אביהן דין לקוחות יש להן, לפי שאין ברירה לכל אחד על ירושתו, אלא הרי הן כאילו קנו זה מזה כל אחד חלקו ואלו החמש סלעים היה חוב על אביהן כמלוה על פה, ומלוה על פה אינה גובה מן הלקוחות, הלכך אם חלקו עד שלא נתנו פטורים:
+<b>רבי יהודה אומר נתחייבו הנכסים.</b> קסבר האחים שחלקו יורשים הן, דיש ברירה לומר כל אחד זכה בחלקו, ומלוה על פה גובה מן היורשים. והלכה כר׳ יהודה:
+<b>זכר ונקבה אין כאן לכהן כלום.</b> דאמר ליה הנקבה יצאה ראשונה, והמוציא מחבירו עליו הראיה:
+
+Mishnah 4
+
+<b>שתי נשים.</b> של איש אחד, וילדו שני זכרים במחבוא, שנתערבו:
+<b>אם לכהן אחד נתן.</b> פדיון שניהם, יחזיר לו הכהן חמש סלעים, הואיל ומת בתוך שלשים ואיגלאי מלתא דנפל הוא ושלא כדין שקל:
+<b>אין יכול להוציא מידם.</b> דכל חד וחד מדחי ליה ואומר הריני מחזיק בם בשביל פדיון החי:
+<b>או שני זכרים ונקבה.</b> ילדו הנשים שלו במחבוא:
+<b>נותן חמש סלעים לכהן.</b> דממה נפשך חד הוי בכור, אם האחת ילדה שני זכרים האחד בכור, ואם האחת ילדה זכר ונקבה, נמצא שחברתה ילדה זכר לבדו והוא בכור, ואותו שעם הנקבה פטור שמא נקבה יצאה ראשון:
+<b>אין לכהן כלום.</b> דאיכא למימר הנקבות יצאו תחלה ואין כאן בכור:
+<b>האב פטור.</b> דמצי למימר בן המבכרת מת:
+<b>נתנו עד שלא חלקו כו׳</b> כדפרישנא לעיל. והלכה כר׳ יהודה:
+<b>זכר ונקבה.</b> יש לומר אותה שלא בכרה ילדה הנקבה ואין כאן בכור:
+
+Mishnah 5
+
+<b>מת אחד.</b> מן הולדות:
+<b>יחזיר להם חמש סלעים.</b> ויחלוקו שני האבות. והני מילי כשכתב אחד מהן הרשאה לחברו, אבל אם לא כתב אחד מהן הרשאה לחברו, כי אזיל חד מינייהו לגבי כהן דחי ליה לומר בנך החי, וכי אזיל אידך דחי ליה לומר בנך החי:
+<b>זכר ונקבה האבות פטורים.</b> דכל חד וחד אמר ליה לכהן הנקבה שלי היא:
+<b>והבן חייב לפדות את עצמו.</b> דמכל מקום בכור הוא:
+<b>שתי נקבות וזכר.</b> יש לומר האחת ילדה נקבה והאחרת זכר ונקבה והנקבה יצאה תחלה, הלכך אין כאן לכהן כלום. וכן שני זכרים ושני נקבות:
+
+Mishnah 6
+
+<b>אחת בכרה ואחת שלא בכרה וכו׳</b> אין כאן לכהן כלום. דיש לומר המבכרת ילדה הנקבה: 
+<b>מת הבן בתוך שלשים יום.</b> אבכורות ודאין דעלמא קאי:
+<b>יחזיר.</b> דנפל הוה. ולא מיחייב בפדיון עד לאחר שלשים יום:
+<b>מת ביום שלשים כיום שלפניו.</b> ואע״פ שנתן לו יחזיר. דגמרינן חודש חודש ממדבר, כתיב הכא (במדבר י״ח:ט״ו-ט״ז) ופדוייו מבן חודש תפדה, וכתיב במדבר (שם ג׳) פקוד כל בכור זכר מבן חודש ומעלה, דמשמע לאחר שלשים:
+<b>רבי עקיבא אומר אם נתן לא יטול.</b> מספקא ליה לר״ע מדאיצטריך למכתב ומעלה גבי ערכין, ולא גמרינן ממדבר, הוו להו שני כתובים הבאים כאחד ואין מלמדים, הלכך אם נתן לא יטול. ואם לא נתן לא יתן, דהמוציא מחבירו עליו הראיה. והלכה כחכמים:
+<b>בחזקת שלא נפדה.</b> דלא עביד איניש דפריק תוך שלשים:
+<b>לאחר שלשים בחזקת שנפדה.</b> דכהן [הוי מוציא מחבירו והורע כחו]:
+<b>הוא קודם לבנו.</b> הכל מודים כל היכא דלית ליה אלא חמש סלעים הוא קודם את בנו, דמצוה דידיה עדיף. כי פליגי דאיכא חמש סלעים ממשעבדי וחמש בני חורי, ר׳ יהודה סבר מלוה הכתובה בתורה ככתובה בשטר דמיא, וחמש סלעים דידיה דאחייב בהו אבוה אזיל כהן וטריף ממשעבדי, שהרי שעבודו של כהן קדים. והיינו דקאמר שמצותו על אביו, כלומר שמאביו נשתעבדו הנכסים. ובהני חמש בני חורי פריק לבריה מיד, דאי יהיב בני חורי משום פדיון דידיה, תו לא מפריק בנו, דשמא שעבוד הלקוחות קודם ללידת בנו. ורבנן סברי מלוה הכתובה בתורה לאו ככתובה בשטר דמיא, ואי יהיב בני חורי בשביל בנו תו לא מפריק איהו, דכהן לא מצי טריף מלקוחות, הלכך מצוה דידיה עדיף. והלכה כחכמים:
+
+Mishnah 7
+
+<b>חמש סלעים של בן.</b> הסלע האמור במשנה הוא השקל האמור בתורה בכל מקום. ופעמים נקרא בתורה כסף, חמשים כסף, מאה כסף. והוא היה בימי משה משקל שלש מאות ועשרים גרגירי שעורה, ובבית שני הוסיפו עליו והעלוהו למשקל שלש מאות ושמונים וארבע שעורה. וכן מונים היום לחמש סלעים של בן. ונמצאו חמש סלעים משקל אלף ותשע מאות ועשרים שעורות בינוניות של כסף מזוקק:
+<b>במנה צורי.</b> היוצא במדינת צור. וכל כסף של תורה כגון חמשת סלעים של בן שלשים של עבד וחמשים של אונס ומפתה ומאה של מוציא שם רע כולם במנה צורי שהוא כסף מזוקק. וכל כסף שהוא מדבריהם כגון הקנסות וכתובת אשה לדברי רמב"ם כולם כסף מדינה, שאחד משמונה חלקים שבהם כסף ושבעה חלקים נחושת. אבל רבותי הורו שכתובת בתולה יש לה דין כסף של תורה, שכן כתוב כמוהר הבתולות, ומאתן זוזי הן של כסף נקי. ומשקל כל זוז תשעים ושש שעורות:
+<b>וכולן נפדין.</b> הכי קאמר, וכל הנפדים נפדין בכסף ובשוה כסף, חוץ מן השקלים. כל הנפדין כגון בכור אדם והקדשות, נפדין בין בכסף בין בשוה כסף, חוץ מן השקלים, שהבא לשקול מחצית השקל צריך שיתן אותו מכסף נקי מטבע מצוייר ולא שוה כסף. ומעשר שני נמי אין נפדה אלא במטבע של כסף שיש עליו צורה ולא בשוה כסף, דכתיב (דברים י״ד) וצרת הכסף בידך, כסף שיש עליו צורה:
+
+Mishnah 8
+
+<b>אין פודין.</b> בכור אדם:
+<b>לא בעבדים.</b> אע״ג דאמרן לעיל בכסף ובשוה כסף, אין פודין לא בעבדים:
+<b>ולא בשטרות.</b> שאם יש לו שטר על חברו בחמש סלעים ונתנו לכהן שיגבה אותו חוב בפדיון בנו, אין בנו פדוי:
+<b>ולא בהקדשות.</b> כלומר, ולא ההקדשות נמי אין פודין אותן לא בעבדים ולא בשטרות ולא בקרקעות:
+<b>כתב לכהן שהוא חייב לו ה׳ סלעים.</b> משום פדיון בנו:
+<b>חייב ליתן לו ובנו אינו פדוי.</b> דבר תורה בנו פדוי לכשיתן. ומה טעם אמרו יתן ובנו אינו פדוי, גזירה שמא יאמרו פודין בשטרות:
+<b>לפיכך.</b> דאמרינן שחייב ליתן לו חמש סלעים אחרים לפדיון בנו:
+<b>אם רצה הכהן להחזירם וליתנם לו במתנה רשאי.</b> אבל תקנה אחרת ליכא. ואע״פ שהכהן רשאי להחזיר וליתן החמש סלעים במתנה לאבי הבכור, אם דעת אבי הבן סומכת בודאי שיחזיר לו הכהן החמש סלעים, אין הבן פדוי, בין החזיר הכהן בין לא החזיר. כך נראה מן הגמרא:
+<b>שנאמר יהיה לך ופדה תפדה.</b> כשיהיה לך הפדיון אז בנו פדוי. והאי קרא לאהרן נאמר:
+
+Mishnah 9
+
+<b>ולא בנכסי האם.</b> נכסי מלוג של האם. דכתיב (דברים כ״א:י״ז) כי הוא ראשית אונו לו משפט הבכורה, משמע דאדידיה קאי, כלומר בנכסיו משפט הבכורה ולא בנכסי אשתו:
+<b>ואינו נוטל פי שנים בשבח.</b> אם השביחו הנכסים לאחר מיתת האב קודם שחלקו, אין הבכור נוטל פי שנים בשבח. אלא שמין את הנכסים מה הן שוין בשעת מיתת אביהן והבכור נוטל פי שנים בהן בלבד, שנאמר (שם) בכל אשר ימצא לו, לאב בשעת מיתה:
+<b>בראוי.</b> בנכסים שלא היה אביהן מוחזק בשעת מיתתו אבל ראויין היו ליפול לו בירושה ונפלו להן לאחר זמן, אין הבכור נוטל בהן פי שנים:
+<b>ולא האשה בכתובתה.</b> בשבח שהשביחו. אם אין שוין הנכסים בשעת מיתת בעלה כדי שיעור כתובתה ואח״כ השביחו, אינה נוטלת כתובתה אלא כמה שהיו שוין. ואע״ג דבעלמא בעל חוב גובה השבח, מקולי כתובה שנו כאן. וכן אינה נוטלת בראוי כבמוחזק:
+<b>ולא הבנות.</b> נוטלות מזונות לאחר מיתת אביהן בתנאי כתובה, ובנן נוקבין די יהוויין ליכי מנאי יהוויין יתבן בביתי ומתזנן מנכסאי, לא מן השבח שהשביחו הנכסים ולא מן הראוי לבוא לאחר מיתה. כיון דמזונות הבנות מתנאי כתובה הן ככתובה דמו:
+<b>ולא היבם.</b> הנוטל חלק המת שיבם את אשתו, אינו נוטל חלק אחיו לא מן השבח ולא מן הראוי לבוא. מאי טעמא, דבכור קרייה רחמנא (דברים כ״ה:ו׳) והיה הבכור אשר תלד, כבכור, מה בכור אינו נוטל בשבח ולא בראוי לבוא, אף יבם אינו נוטל לא בשבח ולא בראוי לבוא:
+<b>וכולן אינן נוטלין בשבח.</b> הדר תנא ליה, לאתויי שבחא דממילא, כגון תבואה שהיתה שחת כשמת אביו ועכשיו נעשו שבולים, או תמרים סמדר ונעשו עכשיו תמרים גדולים. דאי מרישא, הוה אמינא כי אין בכור נוטל פי שנים בשבח הני מילי בשבח שטרח בו אחיו כגון זיבול שדות וקשקוש ועידור:
+<b>ולא בראוי כבמוחזק.</b> לאתויי אם היה אבי אביהם חי בשעת מיתת אביהם והיו נכסים ראויים ליפול להם כשימות, אע״ג דודאי עתידים ליפול להם ואפילו יש לו בן אחר יטלו אלו חלק אביהן, וסלקא דעתך אמינא דכמוחזק דמי, קמשמע לן. דאי מרישא, הוה אמינא ראוי דקתני רישא שאין הבכור נוטל בו, כגון שנפלו להן נכסי אחי אביהן שלא היו לו בנים בשעת מיתת אביהן, ואין ראויין אלא מספק דשמא לא יהיה לו זרע:
+
+Mishnah 10
+
+<b>הבכורה.</b> אינה חוזרת ביובל דכתיב (דברים כ״א:י״ז) פי שנים, מקיש שני חלקיו זה לזה, מה חלק פשיטותו אינו חוזרת ביובל דירושה היא כדכתיב (שם) והיה ביום הנחילו את בניו, אך חלק בכורתו ירושה:
+<b>והיורש את אשתו.</b> דהאי תנא סבר דאורייתא היא, לשארו הקרוב אליו ממשפחתו וירש אותה (במדבר כ״ז), מכאן שהבעל יורש את אשתו:
+<b>והמיבם את אשת אחיו.</b> ונטל חלק אחיו, ירושה גמורה היא ואינו מחזיר לשאר אחיו ביובל. דבכור קרייה רחמנא, והיה הבכור, והבכורה אינה חוזרת ביובל כדילפינן:
+<b>והמתנה כדברי ר׳ מאיר.</b> דמכר הוא דאמר רחמנא ליהדר ביובל, ירושה ומתנה לא:
+<b>וחכמים אומרים מתנה כמכר.</b> כדכתיב (ויקרא כ״ה:י״ג) בשנת היובל הזאת תשובו איש אל אחוזתו, וקרא יתירא הוא דהא כבר נאמר (שם) ושבתם איש אל אחוזתו, אלא לרבות את המתנה הוא דאתא:
+<b>רבי אליעזר אומר כולן חוזרים ביובל.</b> סבר לה כרבנן דאמרי תשובו לרבות את המתנה, והני כולהו מתנה נינהו. בכור לתת לו פי שנים מתנה קרייה רחמנא. והיורש את אשתו, ירושת הבעל דרבנן. והמיבם את אשת אחיו, בכור קרייה רחמנא, מה בכורה חוזרת אף יבם חוזר:
+<b>היורש את אשתו יחזיר לבני משפחה.</b> ר׳ יוחנן בן ברוקה סבירא ליה ירושת הבעל את אשתו דאורייתא היא, והכא במאי עסקינן כגון שהורישתו אשתו בית הקברות. ומשום פגם משפחה אמרו רבנן לשקול דמי וליהדר הקברות לבני משפחה:
+<b>וינכה להם מן הדמים.</b> דמי קבר אשתו. דהוא מיהת חייב בקבורתה. והלכה כחכמים דמתנה כמכר, וכר׳ יוחנן בן ברוקה דבעל שהורישתו אשתו בית הקברות שקיל דמי ומהדר בית הקברות לבני משפחה, ומנכה להם מן הדמים דמי קבר אשתו:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>מעשר בהמה.</b> כל אשר יעבור תחת השבט העשירי יהיה קודש. ומקריבים חלבו ודמו, ושאר הבשר נאכל לבעלים טהורים בירושלים כדין שלמים. ואם בעל מום הוא, אוכלים אותו בטומאה בכל מקום:
+<b>בפני הבית ושלא בפני הבית.</b> והאידנא אמור רבנן דלא ליפרשו מעשר בהמה, משום תקלה, דאין לנו בית להקריבה וצריך לשהוייה עד שתפול בה מום ואתי בה לידי תקלה דגיזה ועבודה, או שמא ישחטנה בלא מום:
+<b>אבל לא במוקדשין.</b> כגון קדשים קלים, דאיכא למאן דאמר ממון בעלים נינהו סד״א ליעשר, קמ״ל והיה קודש אמר רחמנא ולא שכבר קדוש:
+<b>בכבשים ועזים.</b> כלומר ונוהג בכבשים ובעזים:
+<b>ומתעשרין מזה על זה.</b> מדרבי רחמנא וצאן, דמשמע כל צאן מין אחד חשיב ליה לענין מעשר:
+<b>בחדש.</b> שנולדו לאחר ראש חודש אלול שהוא ראש השנה למעשר בהמה:
+<b>ובישן.</b> שנולדו קודם אלול:
+<b>ואין מתעשרין מזה על זה.</b> מן החדש על הישן ומן הישן על החדש. דכתיב עשר תעשר, בשתי מעשרות הכתוב מדבר, אחד מעשר בהמה ואחד מעשר דגן, מה מעשר דגן מחדש על הישן לא דהא כתיב (דברים י״ד) שנה שנה, דמשמע ולא משנה זו על שנה אחרת, אף מעשר בהמה מחדש על הישן לא:
+
+Mishnah 2
+
+<b>כמלא רגל בהמה רועה.</b> כמו שיכולות להשתמר ברועה אחד כשהבהמות רועות מתרחקות זו מזו. והיינו שש עשרה מיל, דבהכי שלטא עינא דרועה. ואם יש לו חמש בהמות בכפר זה וחמש בכפר אחר רחוק זה מזה שש עשרה מיל, מביאן לתוך דיר אחד ומעשרן. ואם רחוקות יותר, פטורות. דאמר קרא (ירמיה ל״ג) תעבורנה הצאן על ידי מונה, משמע אם יכולות להמנות ברועה אחד מקרי צאן, ותעבורנה תחת השבט להתעשר, ואי לא לא:
+<b>שלשים ושנים מיל אינן מצטרפין.</b> משום דבעי למתני בסמוך שאם היה לו עדר באמצע, אותן האמצעיות מצרפות את הצדדים, להכי תני שאם הצדדים רחוקות זו מזו שלשים ושנים מיל אין האמצעי מצרפן:
+<b>מביא ומעשרן באמצע.</b> לאו [מביא] באמצע ממש קאמר:
+<b>הירדן מפסיק.</b> שאם היו לו חמש בהמות מכאן וחמש בהמות מכאן וירדן באמצע, אין מצטרפין ופטורות. ואין הלכה כר׳ מאיר:
+
+Mishnah 3
+
+<b>הלקוח או שניתן לו מתנה פטור ממעשר בהמה.</b> בגמרא ילפינן ליה מדכתיב (שמות כ״ב) בכור בניך תתן לי כן תעשה לשורך לצאנך, מה בניך אינם בלקוח ומתנה, דלא שייך בהו לקיחה ומתנה אלא אצלו נולדו, אף צאנך ובקרך אינן בלקוח ומתנה. ואע״ג דהאי קרא בבכור הוא דכתיב ואנן ילפינן מעשר מיניה, היינו משום דכתיב כן תעשה לשורך, ועשייה ודאי לא מצית מוקמת בבכור דהא מרחם קדוש ולא בעי עשייה שיקדישנו האיש, אם אינו ענין לבכור תנהו ענין למעשר בהמה:
+<b>האחים השותפין.</b> האחין שחלקו בירושת אביהן ואח״כ נשתתפו:
+<b>כשחייבין בקלבון.</b> כשמביאין שקליהן מביאין שני חצאי שקלים ונותנים שני קלבונות. והקלבון הוא לשון הכרע שחייבין להכריע שקליהן. ואם נתנו בין שניהם שקל שלם נותנים שני קלבונות, שהיה להם לשקול לחצאין:
+<b>ופטורים ממעשר בהמה.</b> מכל הנולדים להם כל ימי השותפות. שהשותפות פוטר ממעשר בהמה, דכתיב אשר יהיה לך, ולא של שותפות. ואע״ג דהאי קרא בבכור הוא דכתיב, אם אינו ענין לבכור דהא שמעינן דאיתיה בשותפות דכתיב (דברים י״ב) ובכורות בקרכם וצאנכם, תנהו ענין למעשר בהמה:
+<b>וכשחייבין במעשר בהמה.</b> כגון אם לא חלקו מעולם, שתפוסת הבית קיימת, דהיינו שירושת אביהן עומדת, חייבין במעשר בהמה לעשר הנולדים להם כל ימי שותפותם. דהכי אמרינן בברייתא, יכול אפילו קנו בתפוסת הבית, תלמוד לומר יהיה, דמשמע מכל מקום:
+<b>פטורים מן הקלבון.</b> לגמרי, ששוקלין בין שניהם שקל שלם. שממון אביהם בחזקתו עומד, והאב ששוקל על בניו או על אחד מבני עירו ופוטר בשלו, פטור מן הקלבון. דתנן בשקלים, השוקל בשביל העני או בשביל שכנו או בשביל בן עירו פטור מן הקלבון. ובניו נמי אין מצות שקליהם עליו והוי ליה כשכנו ובן עירו:
+<b>קנו בתפוסת הבית חייבין.</b> במעשר בהמה. כדאמרינן תלמוד לומר יהיה דמשמע מכל מקום שיהיה. ובפירושי רבותי מצאתי, דהאי קנו לא שלקחו במעות, אלא שנפלו להם בהמות מירושת אביהם:
+<b>חלקו וחזרו ונשתתפו.</b> הוו כשותפים דעלמא:
+<b>ופטורים ממעשר בהמה.</b> וחייבין בקלבון:
+
+Mishnah 4
+
+<b>הכל נכנס לדיר להתעשר.</b> הכל לאתויי רובע ונרבע ומוקצה שהפרישוהו להקריבו לעבודה זרה, ונעבד שעבדו הבהמה עצמה ואתנן זונה ומחיר כלב וטומטום ואנדרוגינוס. שכל אלו אע״פ שהם פסולים לקרבן נכנסין לדיר להתעשר, דכיון דלא הקפידה תורה בבעל מום לגבי מעשר כדכתיב (ויקרא כ״ז:ל״ג) לא יבקר בין טוב לרע, לא הקפידה נמי בכל הנך פסולין:
+<b>חוץ מן הכלאים והטרפה ויוצא דופן כו׳</b> דת״ר שור או כשב (שם כ״ב) פרט לכלאים, דהיינו הבא מתיש ורחל. או עז, פרט לנדמה, שבא מאיל ורחל ודומה לעז. כי יולד, פרט ליוצא דופן. והיה שבעת ימים, פרט למחוסר זמן. תחת אמו, פרט ליתום שמתה אמו כשילדתו. דכל הני פסולים לקדשים. ומעשר בהמה יליף מקדשים בגזירה שוה, נאמר כאן (שם כ״ז) תחת השבט, ונאמר להלן תחת אמו. מה להלן פרט לכל השמות הללו, אף כאן פרט לכל השמות הללו. וטריפה נמי אינה נכנסה לדיר להתעשר, דכתיב (שם) כל אשר יעבור, פרט לטריפה שאינה עוברת, כגון שנחתכו רגליה מן הארכובה ולמעלה, שהיא אחת מן הטרפיות, וה״ה לכל שאר מיני טרפיות:
+<b>והשלח קיים.</b> העור קיים. תרגום והפשיט, וישלח:
+<b>אין זה יתום.</b> לפי שיש מקומות שכשהבהמה מתה מחמת לידה מפשיטין אותה ומלבישים בעורה את החיה [את] הולד כדי שיתחמם, ומעלי ליה כאילו היתה אמו חיה. ואין הלכה כר׳ יהושע:
+
+Mishnah 5
+
+<b>שלש גרנות למעשר בהמה.</b> בשלשה פרקים בשנה הבהמות מתעשרות. ולשון גרנות, כתבואת גורן שהיא טבולה למעשר ואין אוכלים ממנו עד שיעשרו, כך בשלשה פרקים הללו אין אוכלים מן הבהמות ולא מוכרים מהן עד שיעשרו אותן:
+<b>פרוס הפסח.</b> ט״ו יום קודם הפסח דהיינו יום אחרון של אדר. ולשון פרוס, פלגא, חצי הזמן ששואלין בהלכות הפסח, דתניא שואלין בהלכות הפסח קודם לפסח ל׳ יום. וכן פרוס עצרת ט״ו יום קודם. וכן פרוס החג דהיינו יום אחרון של אלול. וקבעו הנך תלתא זמני שיהיו קובעות למעשר בהמה, כדי שיהיו בהמות מצויות לעולי רגלים, דאע״ג דתנן במתניתין שעד שלא הגיע זמן הגורן מותר למכור ולשחוט, דגורן הוא הקובע למעשר, אפילו הכי לא שחטי להו אינשי עד שמעשרין, דניחא ליה לאינש לקיומי מצוה בממוניה בדבר שאין חסר בו כלום, כגון מעשר בהמה שהוא עצמו מקריב מעשר ואוכלו שלמים, ואם לא היו מעשרים בשלשה פרקים הללו היו הרבה נמנעים למכור לפי שלא עישרו, ולא היו בהמות מצויות לעולי רגלים:
+<b>בן עזאי אומר בתשעה ועשרים באדר.</b> דהיינו ט״ו ימים קודם הפסח. אלא דר״ע סבר אדר הסמוך לניסן פעמים חסר פעמים מלא, וט״ו יום קודם הפסח פעמים מתחילים בתשעה ועשרים באדר פעמים בשלשים באדר, הלכך לא קבע ליה זמן. ובן עזאי סבר אדר הסמוך לניסן לעולם חסר, ותחלת פרוס הפסח הוי לעולם בכ״ט באדר:
+<b>באחד בסיון.</b> מתוך שמיעוט בהמות יולדות מניסן ועד. עצרת, אי מקדים ומעשר להו ט״ו יום קודם עצרת כולן יהיו נאכלין קודם עצרת ולא תהא בהמה מצויה לעולי רגלים:
+<b>בעשרים ותשעה באב.</b> בן עזאי לטעמיה, דאמר לקמן האלוליין מתעשרין בפני עצמן ואין מצטרפין עם אותן שנולדו קודם אלול, דשמא באחד באלול ראש השנה למעשר בהמה והוו להו חדש וישן ומספקא ליה אימת הוי ראש השנה, או אלול או תשרי, הלכך לא קבע זמן גרנן של קייטי בכ״ט באלול דלא ליתי לצרופי הנולדים באלול בהדייהו:
+<b>באחד בניסן.</b> סברי כרשב״ג דאמר שואלים בהלכות הפסח קודם לפסח ב׳ שבתות, והיינו נמי בהלכות הפסח דמעשרינן לבהמות כי היכי דליתחזו ברגל:
+<b>באחד בסיון.</b> כדאמרן טעמא דבן עזאי, לפי שמיעוט בהמות יולדות מניסן ועד עצרת:
+<b>ולא אמרו באחד בתשרי.</b> ואע״ג דהוא יום שתי שבתות:
+<b>מפני שהוא יום טוב.</b> חדא ועוד קאמר, חדא משום דבעי הכירא בחדש וישן, דאחד בתשרי הוא ראש השנה למעשר, ואע״ג דלא אתי לצרופי דתשרי בהדייהו דהא אכתי לא נולד שום טלה היום, ואי נולד מחוסר זמן הוא, אפ״ה לא מעשרינן ההוא יומא משום דבעינן למעבד הכירא בין חדש לישן דלידעו אינשי דלא ליצטרפו החדש עם הישן. ועוד, מפני שהוא יום טוב, משום סקרתא צבע אדום שצובע בו העשירי כדי שיהא ניכר, ואסור לצבוע ביום טוב:
+<b>האלוליין מתעשרין בפני עצמן.</b> כדפרישנא לעיל דמספקא ליה אי הוי ראש השנה למעשר בהמה אחד באלול או אחד בתשרי, הלכך אין מתעשרין האלוליין עם הנולדים מתשרי ואילך, משום דלא לצטרפו ישן בחדש:
+
+Mishnah 6
+
+<b>כל הנולדים.</b> הך סתמא כר׳ אליעזר ור׳ שמעון:
+<b>חמשה לפני ראש השנה.</b> אגב דבעי למתני חמשה לפני הגורן וחמשה לאחר הגורן מצטרפין, תנא נמי האי:
+<b>לא ישחוט.</b> שהגורן קבעו למעשר מדרבנן:
+<b>ואם שחט פטור.</b> ובהמה שריא באכילה. דלא אשכחן בטבל דמעשר בהמה לא לאו ולא מיתה:
+
+Mishnah 7
+
+<b>לדיר.</b> מקום מוקף אבנים או קנים שמכניסים בו הצאן:
+<b>היה לו מאה ונטל עשרה.</b> בלא שום מנין:
+<b>או עשרה ונטל אחד.</b> בלא מנין:
+<b>אין זה מעשר.</b> דכתיב (ויקרא כ״ז) העשירי יהיה קודש, ואין זה עשירי:
+<b>רבי יוסי בר׳ יהודה אומר הרי זה מעשר.</b> דסבר רבי יוסי כשם שתרומה גדולה ותרומת מעשר ניטלים באומד ובמחשבה דכתיב (במדבר י״ח) ונחשב לכם תרומתכם, במחשבה הויא תרומה, כך מעשר ניטל באומד ובמחשבה, דמעשר תרומה קרייה רחמנא, דכתיב (שם) כי את מעשר בני ישראל אשר ירימו לה׳ תרומה. ואיתקש מעשר בהמה למעשר דגן, מה מעשר דגן ניטל במחשבה אף מעשר בהמה ניטל במחשבה. ואין הלכה כר׳ יוסי:
+<b>קפץ אחד מן המנויין.</b> שמנה עשרה שיצאו מן הפתח ונטל העשירי ונפטרו התשעה, וקפץ אחד מן התשעה לתוך הדיר. כל אותן שבדיר פטורים, אם אינו ניכר איזה הוא. דשמא זה יצא עשירי והוא אינו ראוי לכך שכבר נפטר. אי נמי כל אחד מהן ספק אם הוא מנוי כבר ונפטר, וכל ספיקא לאו בר עישורי הוא:
+<b>מן המעושרים.</b> מן העשיריים שכבר קדשו, קפץ אחד לתוך הדיר, הוו כולהו ספק מעשר וירעו עד שיסתאבו, דכל זמן שהן תמימים אסור לשוחטן בחוץ. ולאחר שיסתאכו יאכלו במומן לבעלים:
+
+Mishnah 8
+
+<b>הכי גרסינן יצאו שנים כאחד מונה אותן שנים שנים.</b> מנאן אחד, תשיעי ועשירי מקולקלין. יצאו שנים כאחד זה אצל זה ברוחב הפתח ומנה אותן זוג אחד, מונה כולן שנים שנים זוג זוג, והזוג העשירי קדוש בקדושת מעשר. וה״ה אם מנאן שלשה או ארבעה:
+<b>מנאן אחד.</b> לשנים הראשונים שיצאו מנה אחד, ולשלישי שני ולרביעי שלישי:
+<b>תשיעי ועשירי מקולקלים.</b> לפי שהתשיעי בחשבונו הוא עשירי באמת, ועשירי בחשבונו הוא אחד עשר, ומשום הכי הוו מקולקלים וירעו עד שיסתאבו. ולא דמו לקרא לעשירי תשיעי ולאחד עשר עשירי, דעשירי מעשר ואחד עשר קרב שלמים, דהתם נפק אחד אחד וכי מטי עשירי וקרייה תשיעי ולאחד עשר קרא עשירי מבריר לכולי עלמא שהתשיעי לחשבונו הוא עשירי לבהמות, והעשירי אחד עשר, ואיהו הוא דשינה וטעה, הלכך העשירי מעשר גמור, והאחד עשר קרב שלמים מגזירת מלך, כדמפרש לקמן. אבל הכא דיצאו שנים בתחלה ביחד ולא מבריר עשירי שהוא קורא תשיעי דלהוי עשירי, לאו מעשר גמור הוא מאליו, וכדאמר איהו נמי לא הוי, הלכך מקולקלים:
+<b>שלשתן מקודשים.</b> דכתיב (ויקרא כ״ז:ל״ב) וכל מעשר בקר, לרבות תשיעי ואחד עשר. יכול שאני מרבה אף שמיני ושביעי, אמרת, הואיל והוא קדוש וטעותו מקודשת, מה הוא אינו קדוש אלא בסמוך לו, כלומר העשירי עצמו הסמוך אצל גופו, אף טעותו אינה מקודשת אלא בסמוך לעשירי דהיינו תשיעי מלפניו ואחד עשר מאחריו:
+<b>וכי יש תמורה עושה תמורה.</b> סבר ר׳ יהודה דהאי אחד עשר הוי תמורה, דהאי דקרייה עשירי כמאן דאמר תהא תחת העשירי דמי, ואין תמורה עושה תמורה דכתיב (שם) והיה הוא ותמורתו יהיה קודש, ולא תמורת תמורתו:
+<b>אמרו משום רבי מאיר.</b> אינה תמורה. אין האחד עשר תמורת העשירי. שאם היה תמורה לא היה קרב, דתמורת מעשר אינה קריבה, דכתיב (במדבר י״ח:י״ז) לא תפדה קודש הם, הם קריבין ולא תמורתן, ובבכור כתיב, וילפינן מעשר מיניה. והלכה שאין האחד עשר עושה תמורה:
+<b>כל שלא נעקר שם עשירי ממנו.</b> דכל היכא. דקרא לעשירי עשירי, תו לא מקדיש אחד עשר במאי דקרי ליה עשירי:
\ No newline at end of file
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+Bartenura on Mishnah Chullin
+ברטנורא על משנה חולין
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Chullin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הכל שוחטין – There is a refutation in the Gemara [that the words] הכל שוחטין –”everyone may [perform the act of ritual] slaughter [of animals]” [refer to the case] ab initio [and the words] ושחיטתן –”their slaughtering” [refers to a case] de facto, since from the beginning [of the Mishnah] [these words] imply that what we include from [the words]הכל שוחטין –”everyone may [perform the act of ritual] slaughter [of animals]” ab initio and from the conclusion [of the Mishnaic phrase] implies that when we include from [the word] הכל–”everyone” post facto, we [in fact] extend it, but ab initio, we do not extend [what is included in] it; and that we cannot say that our Mishnah withholds something ab initio and that one thing [only] is taught. And since [the Mishnah] teaches הכל שוחטין–everyone may [perform the act of ritual] slaughter [of animals], it is obvious that is fit [i.e. kosher] and that the upshot is [that] our Mishnah is explained as such in the Gemara. [The words] שוחטין–” [imply that] everyone may [perform the act of ritual] slaughter [of animals]” [means] that everyone who are specialists who know the laws of ritual slaughter [of animals] [may perform the act of] slaughter[ing] animals [ritually] even though they are not [necessarily] presumed for it, for they have not slaughtered [ritually] in the presence of us [i.e. the judges] three times to see if they have the [inner] fortitude not to be overcome (i.e., his hand not trembling – see Hullin 3b] while slaughtering and cause a pausing in the act of slaughtering [which would nullify their act ritually]. What case are we referring to? That they are considered specialists at the time that those who deliver to him [an animal] to ritually slaughter know and recognize in him that he knows the laws of ritual slaughter, but if they do not know concerning him if he [indeed] knows the laws of ritual slaughter, he should not [perform] a ritual slaughter, and if he did slaughter [an animal ritually], we examine him, and if he knows the laws of ritual slaughter, his [act of] slaughter[ing] is [considered] kosher–fit.
+חוץ מחרש שוטה וקטן – For even post facto, and [even if] they (i.e., the deaf-mute, imbecile and minor] know the laws of ritual slaughter, it is forbidden to eat from their slaughtering, since they are always presumed to ruin it since they lack [mature] awareness.
+וכולן ששחטו – Since it [our Mishnah] does not teach [the words] “ואם שחטו–and if they slaughtered” but rather [taught the words] “וכולן ששחטו–and everyone who slaughtered” implies that it [the words] do not [refer to] the deaf-mute, imbecile and minor alone, but even regarding those who they [i.e. the judges] do not know if [the individual] knows the laws of ritual slaughter since the first part of the Mishnah refers to [the fact] that they examine him or bring him before them to examine him and he slaughters and others seem him and bring him before them to examine him, his slaughtering is [considered] kosher–fit but the law does not follow this Mishnah but rather, even though others do not see him and bring him [i.e. the slaughterer] before them to examine him, his slaughtering is [considered] kosher–fit, since most [people who are engaged] in ritual slaughter are specialists and even ab initio, may slaughter, even if though others do not see him [perform this act].
+שחיטת עובד כוכבים – even [if the act of a ritual slaughter performed by an idolater] if it is done according to Jewish law with a Jew standing over him, it [his act of slaughtering] is considered to be like that of a carrion (an animal who died naturally) but it is not prohibited to derive benefit from [his act of slaughtering] since specifically the act of slaughtering of a person who holds fast to his idolatrous beliefs, [a Jew] is prohibited to derive benefit [from his acts], but not regarding the thinking of a heretic regarding idolatrous practices, but the idolater spoken of here is from those actions follow the behavior of his ancestors.
+ומטמאה במשא – As it is written (Leviticus 11:40): “[anyone who eats of its carcass shall wash his clothes and remain clean until evening;] and anyone who carries his carcass shall wash his clothes and remain clean until evening.” And even though he had not touched it. For the Mishnah did not have to teach this, for since it is something that died of itself (i.e., “neveilah”), it is known that an animal that died of itself defiles [an individual] by carrying it (i.e., a dead carcass), but it (the Mishnah) comes to inform you, that this defiles only via carrying alone, and there are others which defile even through content in the tent (where it is found). And which is this? An offering to an idol (Avodah Zarah 32b).
+השוחט בלילה וכן הסומא – The Mishnah teaches that an individual who slaughters [an animal] at night is compared to a blind individual. Just as a blind person in a dark place [should not engage in ritual slaughter], so too an individual who engages in ritual slaughtering at night in a dark place, and in this matter it [our Mishnah] teaches [through the use of the word] "השוחט"–he who performs ritual slaughter – post facto, yes, but not ab initio., but when there is a torch before him, even ab initio, he may perform acts of ritual slaughter at night.
+השוחט בשבת – Even though that if he acted (by performing an act of ritual slaughter on Shabbat) willfully, he would make himself liable [to the death penalty], his [act of] ritual slaughter is [considered] fit; but however, it would be forbidden to consume it on that day, and for this reason, it [the Mishnah] teaches “[he who ritually slaughters] on the Sabbath and on the Day of Atonement” in order to make an analogy between the Sabbath and the Day of Atonement. Just as it forbidden to eat [it] on Yom Kippur the entire day because [of the requirement] of “afflicting [of one’s soul],” so too on the Sabbath it is forbidden in eating it the entire day. But on Saturday night (i.e., the aftermath of the Sabbath), it is permitted [to be consumed] whether by him or by others. And a person who performs an act of ritual slaughtering on Shabbat for an infirm individual has acted in a permissible manner, and it is permitted for a healthy individual to eat from that [what had been slaughtered] raw meat, but not cooked, lest he increase it for him.
+
+Mishnah 2
+
+מגל יד – It has two edges (the מגל יד is an implement combining knife and saw) – one smooth like a knife and the other which has notches; and on the side which is smooth, one should not ab initio engage in ritual slaughter [with it] as a preventative measure lest one perform a ritual slaughter with the side that is defective. And therefore, the Tanna taught [the word] "השוחט"–”he who performs a ritual slaughtering” and it implies, that de facto, one may slaughter [with this utensil] but not ab initio. And we learn from this that a defective knife, which contains enough to ritually slaughter with from the defect and beyond, it is prohibited to perform ritual slaughtering with it ab initio, other than if one wraps the defective part in a garment or in bulrushes–reed-grass so that now it would not be possible to decree that perhaps he might come to slaughter in the place of defect.
+בצור ובקנה – Our Mishnah is speaking about a flint and–or a reed which are detached and later they were attached and one performed a ritual slaughter with them when they were attached, and de facto, one may use [it–them] but ab initio, one may not [use it–them], but if it was initially attached, even de facto it is prohibited. And that which is completely detached, even ab initio, is permitted [for use].
+צור – A sharp rock. And it is a Biblical expression [being used here] (Exodus 4:25): “[So Zipporah] took a flint and cut off [her son’s foreskin…].”
+הכל שוחטין – To include a non-observant–non-conformist Jew in one area of transgression, or even for many transgressions – in that it is permitted to eat of his ritual slaughtering. And [as long as] that individual is not an apostate for idolatry or someone who violates the Sabbath in public. And a worthy (observant) Jew checks the knife and gives it to him, since he (the potential ritual-slaughterer) is considered as one who has not bothered to check [the knife] and afterwards performs the act of ritual slaughtering just for himself, and the [observant] Jew returns and checks his knife after the ritual slaughter, and if it [the knife] is fine, his ritual slaughter is considered valid. But those Sadducees whom we call Karaites who do not believe in the Oral Torah, their ritual slaughter is [considered] invalid, unless there was a Jew who would stand and watch the slaughtering from the beginning until the end.
+ולעולם שוחטין – Whether during the daytime or whether at night by the light of a torch, whether on the top of a roof, and we don’t worry lest people say that he [the ritual slaughterer] went up to the hosts of heaven to [perform] ritual slaughtering. And similarly, one can perform ritual slaughtering at the top of a ship, the matter is proven that he needs to chisel his ship and that he is not slaughtering for the Chief of the Sea.
+ובכל שוחטין – Whether [one uses] glass or uses the skin-like, scaly envelope of reed, which is tall grass in the lake which cuts like a knife. But the reed itself, one should not perform ritual slaughtering with it ab initio, on account of fibers that separate from it and perforate the organs and one might have [accidentally] passed the knife under cover (which invalidates a ritual slaughtering).
+מגל קציר – which is used to cut grain, as its notches bend slanting in one direction.
+מגירה – a knife filled with notches and each notch has projecting points in each direction which are knives having notches–indentations (see Hullin 17b – which catch the passing nail of the examiner).
+שינים – (teeth) which are inserted into the jawbone of the animal. And especially when there are two or more (teeth).
+והצפורן – Which is attached [to the finger].
+שהן חונקין – As they do not cut, but rather tear on account of the indentations [therein]. And these (a saw) produce anguish as if by choking (instead of cutting); this refers to the others, but not to the nail, and the reason concerning the nail is that it is attached.
+מגל קציר – It heads are very bent and its [cutting] process does not tear.
+בית שמאי אומרים נבילה – And it defiles by carrying, by which [the School of Shammai] decreed that walking it leads to bring it. And the School of Hillel does not make this decree, as the defilement does not increase as a result of this decree. But, they admit that it is eating it is prohibited, lest by walking with it, one will bring it (and it leads to someone consuming it).
+
+Mishnah 3
+
+השוחט מתוך הטבעת – In the large ring [of the trachea] which is above all of them, is [what the Mishnah] is speaking of.
+ושייר בה מלא החוט של פני כולה – on the side of the head, for he did not incline the knife to exit from the ring to the side of the head until he completed [cutting] the entire ring, it is considered valid.
+מלוא החוט – that is to say, a bit, but if it was before he completed the entire [ring], he slanted the knife to the side of the head and completed the ritual slaughter above from the ring which was not the place of the ritual slaughter, which is הגרמה (cutting the animal’s throat in a slanting direction – letting the knife slide beyond the space ritually designed for cutting), even though most of the windpipe was cut at the place of the ritual slaughter, the Rabbis invalidated it, since it concluded with a disqualification.
+רבי יוסי בר' יהודה אומר מלוא החוט על פני רובה – If he left in it as much as the breadth of a thread of the hair from the ring [of the trachea] at the side of the head over the majority of the ring, that is to say, he cut most of the windpipe within the ring, but the minority of it was cut in a slanted direction and it left its [body] at the side of its head, and he completed the slaughter above it, it is considered valid, as he slaughtered most it in a valid manner, but the other part, he slaughters by cutting mere skin. And the legal decision is that a person who slaughters above the large ring, where the thyroid cartilage (Adam’s apple) begins to protrude and above it is considered invalid, whereas from the thyroid cartilage and below is considered valid. And that means that he left glands, that he slaughtered these two glands of the flesh that are above the large ring but below the thyroid cartilage, and he left a bit of them at the side of the head.
+
+Mishnah 4
+
+השוחט מן הצדדים – at the side of the [front-of-the] neck–throat
+שחיטתו כשרה – and even also ab initio, and since it is required to teach [in the Mishnah] "המולק מן הצדדים"–”He who pinches the bird’s neck with the fingernail from the side”, it also teaches, "השוחט" –”he who ritually slaughters” – post facto.
+המולק מן הצדדים מליקתו פסולה – that concerning the pinching of the bird’s head, it is written (Leviticus 5:8): “[He shall bring them to the priest, who shall offer first the one for the sin-offering,] pinching its head at the nape [without severing it],” that is from its back.
+השוחט מן העורף שחיטתו פסולה – And these words [indicate] that he (the ritual slaughter) did not restore the organs (i.e. the windpipe and the gullet) at the back of the neck but rather cut the nape [up to a point] where he reached to the organs (the windpipe and esophagus), for prior to his arriving at the organs, it [an animal] has been made organically defective [ritually for use] with the breaking of the neck, and even though that with the pinching of a bird’s neck, it is fit for use, there, it is such that all of it, from the beginning to the end is from the pinching of the bird’s neck [only – and not from any other ritual act of slaughtering] and it is like a ritual slaughterer who perforates the gullet little by little until he completes his act of ritual slaughter. But if one slaughtered from the back of the neck, since that [act of] slaughtering is not perfect, one cannot have the breaking of the neck from the slaughter, and it is ritually unfit–defective [literally, considered “torn”]. But, one who performs ritual slaughter from the sides, as is taught at the beginning of the Mishnah, even without restoring the organs, has performed the ritual slaughtering well prior to severing the neck.
+המולק מן העורף – not really the neck, that is what there is from the slanting of the head from the back [of the neck] with the face, for it is written (Leviticus 5:8): “at the nape” (see above), but rather, opposite one who sees the neck, that is, behind the neck, he pinched the bird with a finger-nail and cut the flesh and the neck until he reached the organs (i.e. windpipe and esophagus).
+מליקתו כשרה – As this is, ab initio, the commandment of pinching of the bird’s neck. And since the Mishnah teaches "השוחט מן העורף פסולה" –whomever performs the act of ritual slaughter from the back of the neck is invalid, and even post facto, it [the Mishnah] also teaches [concerning] one who pinches [the bird’s neck] post facto.
+השוחט מן הצואר – under the throat is called the neck, and that is the method of most ritual slaughtering.
+שכל העורף – all of the edge which sees the back of the neck (but not the back of the neck itself).
+
+Mishnah 5
+
+כשר בתורין פסול בבני יונה – that turtle-doves imply large but not small. Pigeons [refers to] small ones f brightening plumage (but not large ones. That we don’t dislocate the Biblical verse [from its natural flow] and write: “from the small turtle doves and from the doves, and since it is written [In the Bible] in all cases, “turtle doves and pigeons” we learn from this, it is to be an indispensable condition–absolute necessity.
+תחילת הציהוב – when it (speaking of either and–or both the turtle dove and the pigeon) is in the incipient stage of brightening plumage around its neck, both of them are invalid. The pigeons are invalid because of their large size and the turtle-dove because of its small size, since they have left the general category of being small, but to the category of “large,” they have not come. However, regarding, the smallest pigeons, when a wing is detached from them and bleeding does not occur, are invalid due to their tiny size.
+
+Mishnah 6
+
+כשר בפרה פסול בעגלה – The Red Heifer (literally “Red Cow” – see Numbers chapter 19) and the heifer whose neck was broken are both performed outside, but what is appropriate–valid in terms of the ritual slaughter of a red heifer is invalid for the one [heifer] whose neck is to be broken. Regarding the heifer whose neck is to be broken, at its neck [when the ceremony takes place] is valid, but if ritually slaughtered is invalid. It is found that what is valid for the cow (i.e., Red Heifer) is invalid for the heifer [whose neck is to be broken] and what is valid for the heifer [whose neck is to be broken] is invalid for the cow [i.e. Red Heifer].
+כשר בכהנים פסול בלוים – Priests who have blemishes are unfit [for the altar, for priestly service], but in [matters of] age, they are fit (compared to Levites; Kohanim–Priests can begin to serve as soon as they reach the age of majority- Bar Mitzvah – and their service continues for the rest of their lives; Levites, on the other hand only serve from ages thirty through fifty and must be able to sing). Levites, [on the other hand] are considered fit to serve if they have blemishes, but in [matters of] years are unfit [for service], as it is written (Numbers chapter 8, verse 25): “But at the age of fifty they shall retire from the work force [and shall serve no more].” But in Shiloh and in the temple where there was no carrying [of the ark] by [one’s] shoulder, the years do not disqualify the Levites, but only the [matter of the] voice alone. It was found, whether one is speaking about the wilderness or Shiloh, what is valid for Priests is invalid for Levites and what is valid for Levites is invalid for Priests.
+טהור בכלי טמא בכל הכלים – The hollow–air [i.e. empty space] of an earthenware vessel is impure, if the defilement approached its hollow but did not touch it (the earthenware vessel), the earthenware vessel is defiled (see Mishnah Kelim, Chapter 2, Mishnah 1 for further details), as is written concerning it (Leviticus chapter 11 verse 33): “And if any of these falls into [an earthen vessel, everything inside it shall be pure and -the vessel- itself you shall break].” But if [it fell] on its back, it is ritually pure, and even if the defilement touched its back, it was not defiled through this. The hollow–air of all utensils is pure, as long as the defilement did not touch them, even if it was suspended in its air-space. But if its backs are impure, if the filament touched its backs, they have become impure. It is found [therefore], that [whatever is] pure in an earthenware vessel, becomes impure in all of the utensils [when it is touched by something impure], but that which is pure in all [other] vessels, is impure in an earthenware vessel.
+טהור בכלי עץ טמא בכלי מתכות – Unfinished wooden implements, which are [defined as] utensils which are not completely formed, but their engraving has been completed and are worthy for use are impure. But flat wooden implements are pure even if they are completely formed, as [Rabbis] made an analogy between a wooden implement and a sack, as it is written (Leviticus chapter 11, verse 32): “[And anything on which one of them falls when dead shall be impure: [be it any article of wood, or a cloth, or a skin, or a sack –[any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure].” Just as a sack is carried full or empty, so too anything is carried full or empty. Unfinished metal utensils are pure, since in recognition of their being made, they are not considered utensils to be filled until they are completely formed. But flat [metal] vessels are impure, for they [the Rabbis] do not make the analogy of a sack being like a wooden utensil. It is found therefore, that what is [considered] pure for a wooden utensil is impure regarding metal utensils; what is pure for metal utensils is impure for wooden utensils.
+החייב בשקדיים המרים – (see Mishnah Ma’aserot, Chapter 1, Mishnah 4)[Regarding] bitter almonds, the small ones require tithing, since it is customary to eat them when they are small prior to their becoming bitter, and large ones are exempt [from tithing], since they are not worthy for eating. Sweet [almonds, on the other hand], the large ones are liable [for tithing] since their fruits have been completed, but the small ones are exempt, since it is not appropriate to eat them as such. It is found [therefore], that which liable [for tithing] regarding bitter almonds is exempt regarding sweet ones, and that which is liable [for tithing] with sweet [almonds] is exempt with bitter ones.
+
+Mishnah 7
+
+התמד עד שלא החמיץ – (See Mishnah Maaser Sheni, Chapter 1, Mishnah 3, for identical parallel text of the first part of the Mishnah). Up until now [in this chapter of Mishnah Hullin] we have been dealing with two things and the matter that is practiced with one is not practiced with the other, and now we are dealing with one thing, and when a certain thing is in vogue with it, another thing is not in vogue with it.
+תמד – water that is placed on the exterior or on the interior [of grapes] and when they are warmed and ferment, produce wine, or [when water is placed is placed] on the sediment and the water absorbs the flavor of the wine. And [this occurs] at the time when one places [on the wine] three parts of water and it produces four. Everyone holds that it is superior wine. But here we are dealing [with a case] where it did not produce other than what he put on it, or less or just a bit more.
+עד שלא החמיץ – It is mere water and is not purchased with the money of the [second] tithe, for the wine that is mentioned which is purchased with [second] tithe monies (as is written – Deuteronomy chapter 14, verse 26): “And spend the money on anything you want…” Just as the specification is spelled out, the usufruct of the fruit from the fruit and that which grows in the ground, so too every (usufruct of the fruit from fruit and that which grows in the ground.
+ופוסל את המקוה – since three “logs” (a “log” is a measurement which equals six eggs in volume) [amount of] drawn water make a Mikveh unfit [for immersion], but if it (the water that had been placed on the exterior or on the interior of grapes) fell into it (the Mikveh) prior to conducting the forty Seah of water (which is necessary for a Kosher Mikveh – see Mishnah Mikvaot, Chapter 1, Mishnah 7 and Mishnah Menahot Chapter 12, Mishnah 4) into a channel, the wine does not disqualify the Mikveh other than through a change in its appearance.
+משהחמיץ – (once it has fermented), it is considered wine, and we use it to be purchased with [the money of] the [second] tithe, and does not [by its being poured into the Mikveh] disqualify the Mikveh.
+האחין השותפין – brothers who were partners in their inheritance.
+שחייבין בקלבון פטורין במעשר בהמה – See Mishnah Bekhorot, Chapter 9, Mishnah 3 where this Mishnah fragment is also found. (See Mishnah Shekalim, Chapter 1, Mishnah 6 - in the Bartenura commentary for a definition of the word קלבון\קולבון – something light and small that is added to the one-half shekel requirement each person must pay as a poll tax – see Exodus, chapter 30, verses 11-16 - that is divided among the partners – if they are Levites, Israelites, converts or freed slaves, but not Priests, women, slaves or minors.) Brothers who divided [the inheritance at first] and at the end became partners, are obligated to pay the agio (a premium paid for changing one kind of money to another–an allowance or premium for the difference in value between two currencies being exchanged) and when they bring their two one-half Shekels, they give two Kalbonim–agios, and the Kalbon is the way of expressing a customary additional weight in retailing–boot – that they (the partners) are obliged to overbalance their Shekalim. And if they gave between the both of them a complete Shekel (i.e. adding to the obligatory one-half Shekel that each adult male is required to give - see the Biblical source from Exodus quoted above), they give two Kolbonot, which they have to pay the head-tax in halves. But they are exempt from the tithe for cattle (offered on the first day of Elul – see Mishnah Rosh Hashanah, Chapter 1, Mishnah 1), as is brought in (the Talmud) Tractate Bekhorot in the last chapter (56b). The words (Numbers chapter 18, verse 9) teach: “This shall be yours [from the most holy sacrifices, the gifts: every such offering that they render to Me as most holy sacrifices….shall belong to you and your sons],”and not [that which belongs] to partners. And there (in Berakhot 56b), they (the Rabbis) prove that this verse [as referring to] the tithe [of cattle] even though it is written in connection with the first-born [animals].
+וכחייבין במעשר בהמה – for example, if they never divided [their estate], they are obliged to give the tithe for cattle, to tithe all those [cattle] born to them all the days of their partnership, as it says there (Talmud Bekhorot 56b), they are able, even if they purchased it that which belongs to the estate (before division among heirs), as it teaches (Numbers, chapter 18, verse 9), “shall be [yours]” regardless.
+ופטורין מן הקלבון – (they are exempt from paying the Kolbon) completely, in that they offer the head-tax of a full shekel (half a shekel apiece) between them; since their father’s monies are presumed to be standing in his possession. And the father who pays the head-tax for his sons or for someone from his city, he exempts him (i.e., that individual) from paying the head-tax by his own [payment], and his [concerning] his sons also, the Mitzvah of paying the head-tax [of one-half Shekel per individual] is not upon him (i.e., the father), but they are likened to be like his neighbor or fellow city-dweller.
+כל מקום שיש מכר – that a man can sell his daughter, that is when she is a minor.
+אין קנס – (when her daughter was a נערה –between the ages of twelve and twelve years and six months) if she had been violated–outraged (raped) or seduced, her father does not receive the fifty shekels of silver (as it is written (Deuteronomy 22:29): “the may who lay with her shall give shall pay the girl’s father fifty [shekels of] silver, and she shall be his wife…”
+וכל מקום שיש קנס – that is when she is a נערה–a maiden between the ages of twelve and twelve years and six months.
+אין מכר – a man (i.e., the father) may not sell his daughter to another (man) after she has brought forth the signs of her maidenhood (i.e., puberty). And our Mishnah is [according to] Rabbi Meir (see the parallel Mishnah Ketubot, Chapter 3, Mishnah 8 – and the general rule that anonymous Mishnah texts accord with the opinion of Rabbi Meir in Sanhedrin 86a and Hullin 26b), who said that that a minor girl from the age of one day until she brings forth two pubic hairs (symptoms of maturity), she is able to be sold but there is no financial penalty. But the Halakha is like the Sages (that a minor daughter from the age of three years and one day until she brings form the signs of her maturity can be sold and there is a fine associated with this sale). And it is found that a daughter from the day she is born until she becomes fit for sex[ual relations], she can be sold but there is no fine regarding her. And when she is deemed fit for sexual relations until she brings forth signs of her maturity, she can be sold and there is a fine regarding to her. And there is no distinction between נערות–maidenhood and adulthood – other than a [period of] six months.
+כל מקום שיש מיאון – An orphaned girl who was married off by her mother and–or her brothers, even with her knowledge (i.e. acceptance), can refuse and leaves [this marriage] without a Jewish bill of divorce until she brings forth her signs of maturity. Throughout the days of her being a minor, she is not appropriate for her to have [her perform the ceremony of] חליצה–taking off the shoe of her dead husband’s brother and spitting in his face (see Deuteronomy chapters 25, verses 5-11) if she is a יבמה–widow of a brother who died without having any children, for the word "איש"–”a man” is written in the portion (Deuteronomy chapter 25, verse 7): “But if the man does not want [to marry his brother’s widow]…” And they [the Rabbis] raise an objection comparing a woman to a man. And when she appears able to conduct [the ceremony] of חליצה–taking off the shoe of her dead husband’s brother and spitting in his face, she is not able [any longer] to refuse [the marriage recommendations of her mother and–or brothers].
+כל מקום שיש תקיעות – On the eves of the Sabbath and Jewish Holy Days (Yom Tov), the Shofar is sounded with three Tekiot (succession of connected notes) to cause the people to cease from their [weekday] labor and at twilight, they sound the Tekiah (succession of connected notes), the Teruah (rapid succession of nine notes–tremolo) and [another] Tekiah and then they stop [working].
+אין הבדלה – There is no [recitation of the prayers of the Havdalah ceremony, concluding the Sabbath and–or Festivals] neither on the wine or in the Amidah (the fourth blessing of the Amidah on Saturday night contains the Havdalah prayer), for there is no Havdalah other than on aftermath of Sabbaths and Festivals.
+יום טוב שחל להיות בערב שבת תוקעים – Even though it was also the day of a Jewish holy day (Yom Tov), and there is no work [performed], we sound the Shofar (i.e. the succession of connected notes) to cause people to stop their food preparation (which is permissible on Jewish holy days during the weekdays).
+ולא מבדילין – Because he enters into the more stringent [day of the Sabbath] from what he is leaving [the less stringent day of the Holy Day].
+חל להיות במוצאי שבת מבדילין – Since one leaves the more stringent (i.e. the Sabbath), from what one is entering into (i.e. Jewish Holy Day], and there is no sounding of the Shofar here.
+כיצד מבדילין – [When going] from [the] Sabbath to Yom Tov (Jewish holy day), when a Jewish holy day occurs (and begins) on a Saturday evening (at the conclusion of the Sabbath).
+רבי דוסא אומר: בין קודש חמור – But the Halakha does not follow Rabbi Dosa since we do not treat lightly the Jewish holy day by calling it the unimportant [or of minor value] holy day.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+השוחט אחד בעוף – Because in that ab initio, it was necessary to slaughter two organs (i.e, both the windpipe and the esophagus) even with fowl, the Mishnah teaches "השוחט" –” he who ritually slaughters”, which implies that [only] one organ, for fowl [is required] de facto, but not ab initio. But two [organs are required] for cattle, ab initio, for how far does one go to slaughter [ritually]. Alternatively, because it was necessary to teach most of one [organ must be ritually slaughtered] like it, specifically de facto, for ab initio one must intend to slaughter the entire organ. And one [organ] in regard to fowl, fulfills one’s duty that it is fit, is from a Biblical verse, as it is written (Leviticus chapter 11, verse 46): “These are the instruction concerning animals, birds, all living creatures that move in the water [and all creatures that swarm on the earth],” the Bible attached [the category of] fowl between cattle and fish, to obligate [the ritual slaughter of] two organs, it is impossible that there was [already] an analogy made with fish; to exempt him [from doing any slaughtering] was impossible, since it was already compared to cattle. How was this accomplished? They (the Rabbis) made it ritually valid (for fowl) with one organ. And the act of ritual slaughter from the neck and and with two organs. Five things invalidate the act of ritual slaughter: שהייה–pausing during the act of slaughtering, דרסה–pressing the knife (adding muscular force to the cutting capacity of the knife, instead of passing the latter to and back (Hullin 20b), חלדה–pressing the life under cover; הגרמה–cutting the animal’s throat in a slanting direction (letting the knife slide beyond the space ritually designated for cutting); and עיקור–tearing loose the windpipe and esophagus before cutting, all of them are derived in the Gemara, regarding the esophagus and the windpipe and on the majority of one organ for fowl and on the majority of two organs for cattle.
+עד שישחוט את הוורידים – like kinds of sinews upon the two sides of the windpipe, and regarding the foul alone, Rabbi Yehuda speaks, in order to remove its blood, since he roasted it entirely as one. And ritual slaughter, as stated by Rabbi Yehuda, not exactly, but rather that he should perforate the jugular vein prior to a skin–cover–membrane forms over the blood. For further blood will not come out, even though salting; but the Halakha does not follow Rabbi Yehuda.
+רוב איד בעוף וכו' – And even though it is taught at the beginning of the Mishnah that most of one organ is like it, the Mishnah retracted here by teaching that one organ [is required] for fowl, etc., whether one is speaking about non-sacred meat or with meat dedicated for sacrificial purposes., for if we would teach only about non-sacred meat, I might say that it is enough for most [of one organ] because it was not for the blood that he needed it, but for the Holy Things (i.e. Sacrifices) for which the blood was necessary, it would not suffice to slaughter most of the organ; hence it comes to teach us that this was not the case.
+
+Mishnah 2
+
+שנים אוחזין בסכין ושוחטין – one animal
+אפילו אחד למעלה ואחד למטה – that one is holding at one edge of the knife and his fellow is holding at the other side.
+
+Mishnah 3
+
+התיז את הראש – like a person who decapitates a reed or a gourd, when he pushes the [slaughtering] knife with force and divides it. And this is דרסה–cutting the throat of an animal by pressing (adding muscular force to the cutting capacity of the knife, instead of passing the latter to and back).
+היה שוחט – through pulling [the slaughtering knife] and he decapitated the head with [either] the drawing home [of the slaughtering knife] or the drawing of the slaughterer’s knife in a forward direction alone. But for the slaughter of the [two] organs in the appropriate measure, it is called severing the head.
+אם יש בסכין מלא צואר – other than neck of the animal or fowl that he is ritually slaughtering.
+כשרה – if there is on the knife [the ability to slaughter] through pulling and not through cutting the throat through the use of muscular force, . But if the length of the knife is only as long as thickness of the neck, or just beyond the neck a bit, it is considered [as if] one had used muscular force, for the organs (i.e., the windpipe and esophagus) are not just through just this pulling, if not for the use of muscular force.
+אם יש בסכין מלוא צואר אחד – outside of these two necks, that is the measurement of three necks.
+איזמל – a very small, thin razor. And we don’t enact a prohibition regarding one that lacks hornlike projections as an ornament for the sake of a knife which does have hornlike projections as an ornament. For an איזמל–knife which has hornlike projections, for it normally [customary] to make hornlike projections as an ornaments on its back bending towards its head, and since it [the knife] is very small, it was detached from the neck, and when [the knife is] passed towards and back, there is a fear lest the hornlike projections will pass the slaughtering knife under cover (i.e. חלדה ) [which is forbidden].
+נפלה סכין ושחטה – The reason that it [i.e., the knife] fell (then, the slaughtering is invalid); but if he threw it down [and it slaughtered the animal in an appropriate manner], it is valid, even though he did not intend to perform the act of ritual slaughtering, for we don’t require spiritual intention in the act of ritual slaughtering. And since it is necessary for the mentioning of the Biblical verse, regarding the ritual slaughtering of animals for the sacrificial purposes [of the Temple] (Leviticus 22:29): “[When you sacrifice a thanksgiving offering to the LORD, sacrifice it so that] it may be acceptable in your favor,” with your knowledge you shall sacrifice it, that is to say, with knowledge and spiritual intention (for purposes of the ritual sacrifices in the Temple). We learn from this that for חולין–non-consecrated animals (profane things), we do not require spiritual intentionality.
+נפלה סכין והגביהה – and he paused during the act of slaughtering [which makes the animal so cut unfit to eat) while it was lifted up.
+כליו – his clothing
+או שהשחיז את הסכין – prior to [engaging in] the act of slaughtering.
+ועף – he became tired and weary as a result of the sharpening–whetting of the knife, and when he began to ritually slaughter [the animal], he did not have the strength and stopped his slaughter, and his fellow came and slaughtered.
+כדי שחיטה אחרת – in order that he would slaughter most of the two [organs] in another animal like it, while it is lying down, a large animal next to a large animal and a small animal next to a small animal. and it is also necessary that he lift it up and lie it down, and they did not practice in such a manner.
+כדי בקור – For the interval that the ritual slaughterer checks and examines his knife (to determine its fitness). But the Halakha does not follow [the opinion] of Rabbi Shimon.
+
+Mishnah 4
+
+ופסק את הגרגרת – that is עיקור–tearing loose the windpipe before cutting; and we are referring to cattle.
+תחת השני – under the second organ. When he inserted the knife between the organ and the neck.
+החליד – he covered, which is the language of חלדה– passing the knife under cover (Hullin 27a); like a weasel–mole who lives in the foundations of the house in a concealed location].
+ופסקו – from below to above
+נבלה – and which defiles through carrying it.
+טריפה – which does not defile
+ודבר אחר גרם לה להפסל – such as one of the animals torn by a beast of prey (or an animal afflicted with a fatal organic disease) which is taught in the [Mishnah of chapter 3} “Which are those who are considered torn?”
+
+Mishnah 5
+
+בידים מסואבות – without the ritual washing of the hands, for the Rabbis decreed that “hands” are [naturally considered] “second” degree of Levitical uncleanness and we are dealing with unconsecrated food that was made on the purification of food dedicated for sacred purposes for something that is “second” degree of Levitical uncleanness makes something else “third” degree of Levitical uncleanness, for had we been dealing with unconsecrated meat alone, if they had been made fit [ for Levitical uncleanness] by contact with blood, something that is second degree of Levitical uncleanness does not make something else third degree of Levitical uncleanness.
+לפי שלא הוכשרו בדם – since food does not receive susceptibility for ritual uncleanness until water comes upon it, or one of the seven liquids which are: water, wine, olive oil, milk and bees’ honey, blood and dew (see also Leviticus 11:34: “ As to any food that may be eaten, it shall become impure if it came in contact with water; as to any liquid that may be drunk, it shall become impure if it was inside any vessel.”).
+הוכשרו בשחיטה – for since ritual slaughter is permissible for this meat, anything like a limb from a living animal is also compared to food regarding defilement, but the Halakha does not follow Rabbi Shimon.
+
+Mishnah 6
+
+השוחט את המסוכנת – All the while that we stand it [the animal] up and she cannot stand as a result of her illness, she is considered מסוכנת–to be in danger; and even if she has strength in her teeth to eat the terminal buds of a palm (cabbage tree) or to bite wood from trees (Hullin 37b).
+עד שתפרכס – [See Mishnah Ohalot 1:6 for parallel about this situation.] if it [the animal] did not move convulsively, we suspect that its soul was taken before the completion of the ritual slaughtering.
+אם זינקה – in the manner that animals’ throats become swollen and (its) blood gushes forth and squirts with force (when its jugular arteries were cut – see Hullin 38a).
+השוחט בלילה – it is necessary for an endangered animal to move convulsively, and he [the ritual slaughterer] does not know if it convulsed, and on the morrow when he arose early, he found that the walls of the cavity of the ritual slaughter of throat were filled with blood, it is fit (i.e., kosher) because the blood had squirted out, according to the approach of Rabbi Eliezer who validates blood squirting out (which proves that the animal did not expire prior to the ritual slaughtering); Rabbi Shimon said [that he who performs ritual slaughter at night – and in on the morrow rises early and finds that the walls of the throat are filled with blood, it is valid], and the Halakha is not like [the opinion of] Rabbi Eliezer.
+אחד בהמה דקה ואחד בהמה גסה – which requires the convulsion of the animal if it was endangered.
+שפשטה ידה – at the conclusion of the ritual slaughtering
+ולא החזירה פסולה – if it (i.e., the animal) was endangered. For this is not considered moving convulsively but such is its manner at the time when its soul leaves it. But this is not the manner for large animal. But whether it extended its paw but did not bend it [back] or bent it back but did not extend it, it is [considered] valid–kosher [to be eaten].
+
+Mishnah 7
+
+ורבי אליעזר פוסל – if the animal belongs to a heathen. For even though it is a Jew who is performing the slaughtering, it benefits the thought-processes of the heathen, since the unexpressed thought of the heathen is directed to idolatry.
+חצר כבד – the large lobe of the liver
+אמר רבי יוסי קל וחומר – Since there is no benefit for the thought-processes of its owner, since a Jew performs the slaughter.
+ומה במקום שמחשבה פוסלת – that is, with regard to Holy things, as it states (Leviticus 7:18): “[If any of the flesh of his sacrifice of well-being is eaten on the third day, it shall not be acceptable;] it shall not count for him who offered it. It is an offensive thing [and the person who eats of it shall bear his guilt”]. It [the Biblical verse] is read “he shall not think” -that is to say, he should not think about eating it outside of the appropriate time since it will be a rejected sacrifice in consequence of an improper intention in the mind of the officiating priest.
+אין הכל הולך אלא אחר העובד – as it is written (Leviticus 7:18) “it shall not count for him who offered it” – but the owners are not invalidated by their thoughts for the individual who offers it is the priest.
+מקום שאין המחשבה פוסלת – The Gemara (Hullin 39b) explains our Mishnah in that it should [understood] in this manner: just as thought-processes invalidate [something offered] in Holy matters through four forms of service, everything follows only [the thought-patterns of] the individual worshipper. Whereas concerning Hullin–ordinary meat, thought-processes only invalidate in two areas, does it not follow that everything follows after [the thought-processes of] the ritual slaughterer? In the place where thought-processes invalidate those sacrifices offered in the realm of the holy things with regard to four acts of divine worship: ritual slaughter, reception of the blood, sprinkling of the blood and the carrying of the portions of the sacrifice to the altar ascent, on which of these that he thought that on the condition that he would eat from the sacrifice at an inappropriate time, does it make the sacrifice rejected in consequence of an improper intention in the mind of the officiating priest? But even though there is this stringency, the thought-processes only follow after the individual worshipper. Regarding Hullin–ordinary meat, in the matter of idolatry, thought-processes do not invalidate in four aspects of worship but rather in only two: in slaughter and in sprinkling [of the blood]. And regarding these, it is written [in these verses] (Exodus chapter 22, verse 19): “Whoever sacrifices to a god [other than the LORD alone shall be proscribed]” [and] (Psalms 16 verse 4): “I will have no part of their bloody libations; [their names will not pass my lips].” But reception of the blood and the carrying of the portions of the sacrifice to the altar ascent are not written–mentioned in these verses. But burning on the altar, even though it is connected to idolatry, it is, however, not worship to lose an animal because of the burning of its fats on the altar for idolatrous worship where it is not slaughtered and where its blood is not sprinkled for idolatrous purposes, for even inside, the sacrifice is not invalidated if he thought about the eating of meat at the time of the burning of the fats, and since we found a leniency in thought-processes outside [the altar], it is the law that we can be lenient in this and that the matter will not be dependent upon anyone other than the actual slaughterer. And the Halakha follows [the opinion] of Rabbi Yosi.
+
+Mishnah 8
+
+השוחט לשם הרים וכו' שחיטתו פסולה – an idolatrous offering does not prohibit one from deriving benefit from it, since all of these [things] are not done for idolatrous [purposes], as it is written (Deuteronomy chapter 12, verse 2): “[You must destroy all the sites at which the nations you are to dispossess worshiped] their gods, whether on lofty mountains [and on hills or under any luxuriant tree],” and not on the mountains of their gods. But however, it is prohibited to eat it, because it is similar to slaughter for the sake of idolatrous [purposes] by exchanging something [of their own in its place]. And specifically if he said: לשם הרים, לשם גבעות–in honor of mountains, in honor of hills (which is the language used in the Mishnah), but if he [the person making the offering] said: to the angel appointed on the mountains and on the hills, this is considered the sacrifices of the dead and it is prohibited to derive benefit [from them].
+
+Mishnah 9
+
+אין שוחטין לתוך ימים – that he [who is performing the act of ritual slaughter] should not say, that to the Prince of the Sea he is performing the act of ritual slaughter.
+ולא לתוך הכלים – that they should not say that he is sprinkling its blood for idolatrous purposes that he is worshiping.
+
+עוגה של מים – and specifically murky waters, but not in clear waters, lest people say that he is performing the act of ritual slaughter to the full face that appears in the water.
+ובספינה – He may perform the act of ritual slaughter on the utensils and the blood will flow gently and descend into the sea. For he who sees it would say that he did it, in order to not soil the ship.
+אין שוחטין לגומא כל עיקר – and even in the house, and the reason that in a hole [it is not permitted], is because it is seen as an imitation of the sectarians.
+אבל עושה גומא – The Gemara explains that this is how it should read: One does not perform an act of ritual slaughter in a hole at all. But if one desires to bore into his courtyard, how would he do it. He would create a space outside of the hole and he would perform the act of ritual slaughter and the blood would gently flow and descend into its hole.
+יחקה את המינים – He would strengthen their hands in their customs; יחקה–imitate is from the word חק– custom
+
+Mishnah 10
+
+השוחט – [He who does ritual slaughter] on unconsecrated animals outside [of the Temple]
+לשם עולה – because a burnt-offering comes from a vow and–or a voluntary donation, he who sees it states;: Now he is sanctifying [it] and performing ritual slaughter [on it] for a burnt offering, and sacred things outside [the Temple], are permitted [to do so]. Therefore, the Rabbis decreed on it that it is invalid, and similarly, peace-offerings, etc.
+אשם תלוי – which comes on a doubtful liability for extirpation, such as two pieces [of meat] (one of which is forbidden and one allowed) – of abdominal fat of cattle (which is forbidden) and the permitted fat of animals (that is permitted to consume) and it is not known which of them ate or [the case] of his wife or his sister with him in bed and he has sexual relations with one of them and he doesn’t know which of them he had sexual relations, he brings a guilt-offering offered when in doubt [as to the commission of a sinful act] to protect [himself] against suffering until it becomes known to him if he committed an undoubtful offense [for which] he brings his sin-offering. And our Mishnah is [according to] Rabbi Eliezer who stated {Keritut 25a) that a person brings a guilt-offering when in doubt [as to the commission of a sinful act] every day, for every day, he stands in the doubt of sin and his heart smites him lest I sinned, and it is found that it relates to something he either vowed or voluntarily donated.
+לשם פסח – The Passover sacrifice is also called something that is vowed or freely donated, since it can be separated out all the days of the year and set aside until its appropriate time; they say that he ritually slaughters peace-offerings outside of the Temple and consumes them.
+ורבי שמעון מכשיר – And he is not concerned with avoiding the semblance of wrong-doing (i.e., appearance-sake).
+אשם ודאי – such as the guilt-offering brought for theft, (or) someone who lied when taking an oath on denying money (owed), and the guilt-offering for misappropriation of sacred property and the guilt-offering for a maidservant designated to become the wife of one selected by her master (Gittin 43a), and on account that the guilt-offering for doubtful liability for having sexual relationships is referred to as the guilt offering for the undoubted commission of certain offenses.
+לשם בכור לשם מעשר – people surely know that it is a lie, for the First born offerings and tithes have a voice and people know before this, for if that time is not appropriate for their being set aside, that one would say that now is the time sanctifies them..
+זה הכלל – to include if a person said: Behold I am ritually slaughtering for the sake of burnt-offering of a Nazirite, which is invalid. For you might say that one should not be concerned for waste, for it is known that he did not make a vow, which comes to teach us that people will surely say that perhaps he made a vow in private [during] these thirty days which is the undefined [shortest period for being] a Nazirite, and on the thirtieth day, the matter is not known to his neighbors.
+ושאינו נידר ונידב – including the burnt-offering of a woman who gave birth, for he said, [this offering is made] explicitly for the purpose of a woman who gave birth, it is valid, even if he said that it was for the sake of a woman is not obligated to bring a sacrifice after giving birth, For you might have thought since that particular woman was not liable [to bring] a sacrifice upon giving birth, it [the sacrifice] was only a free-will donation, it comes to teach us that lest she miscarried, for a miscarriage has no voice and it is found that this sacrifice is obligatory and not a donation, and therefore, his ritual slaughter is valid.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אלו טרפות. מיקב הושט – the gullet has two skins: the red outer one and the white inner one. If he punctured this one without the other, it is valid–fit; if he punctured both of them, even this one that does not correspond to that one, it is “torn” [and not kosher]. And each perforation is a little bit.
+ופסוקת הגרגרת – through most of its width, and it is not torn until he tears most of the cavity. But the thickness of the tip–lobe doesn’t complete towards the majority. But especially, when it was torn in its width, it is disqualified–unfit in its majority., but in its length of the windpipe, even if there didn’t remain in it other than one limb–vertebra of the spinal column above to the side of the head and one vertebrae of the spinal column–limb below near the laps (i.e., extreme ends) of the lungs, it is kosher–fit, because all the time that the animal pulls its neck more, the slit becomes smaller and is not seen.
+ניקב קרום של מוח – the brain has two membranes [surrounding it]. The upper one is attached to the bone of the skull and the second is adjacent to the brain. If the upper one is punctured and the second [membrane] that is adjacent to the brain is enduring, it is kosher–fit. If he punctures the second [membrane] that is adjacent to the brain even though the upper [membrane] endures, it (i.e., the animal) is torn–not kosher, and even though the bone is not punctured.
+ניקב הלב לבית חללו – the heart has two cavities. The large one is to the right side of the animal. The smaller cavituy is to the left side. If the heart is perforated at all and the the perforation reaches to one of these two cavities, it is considered torn–unfit. And similarly, if it perforated the cartilage that is in the heart that is made like a canal–duct and it is called the stem of the heart, it is torn–unfit (i.e., not kosher).
+נשברה השדרה – the vertebrae of the spine–backbone.
+ונפסק החוט (the spinal cord is severed) – like a white cord that projects from the brain and passes through the entire length of the spine. And a thin membrane surrounds the [spinal] cord. But if the majority of what surrounds the width of this membrane, that is the [spinal] cord is severed and it is torn, even if the backbone is not broken, but rather, it (i.e., the Mishnah) took the usual incident, for most of the severing of the [spinal] cord is through the breaking of the backbone–spine.
+ניטל הכבד ולא נשתייר הימנו כלום – it is torn–unfit (i.e., not kosher). Until there should remain an olive’s bulk in the place of the bile–gall and an olive’s bulk in the place that it lives from there, which is the place of its suspension when it is interwoven and attached under the kidneys. But if there remained in it less than two olives-bulk in these two places, or even more than two-olives’ bulk but not in these two places, it is torn–unfit (i.e., not kosher).
+הריאה שניקבה – the lung has two thin membranes, if this one was punctured without that one, it is kosher–fit. If both were punctured and the wind–air comes out when we blow it up, it is torn–unfit (i.e., not kosher). And the reason for a punctured lung, they (i.e., the Rabbis) forbade all of the adhesions of the lobes of the lung to each other that are in the lung when they are in a place where they are made to be severed. Because there is no adhesion without a puncture, for the lung draws all kinds of liquids and the liquid becomes thick within it and goes out gradually through the puncture and it becomes thick and becomes a membrane. And when the adhesions are in a place where they don’t make to be severed, as, for example, a lobe with a lobe in their order (i.e.., the lung has five lobs – Talmud Hullin 47a), this one protects that one and returns to its health and the perforation is not revealed, but when they are in the place that they are made to be severed, the membrane breaks apart and the perforation is revealed.
+או שחסרה – such as, for example when one of the five lobs that the lung has is missing. But if one of the three lobes on the right side is missing, there are those who say that the minor lobe of the lung completes it and it is kosher. But if the minor lobe the lung is missing, there are those who pronounce it fit for use, for this is not something missing, for many animals lack a minor lobe of the lung. Such is proven in the Gemara (Tractate Hullin 47a at the bottom).
+עד שתנקב לבית הסמפונות (until the perforation of the lungs reaches the starting point of the ramified blood vessels–arteries or bronchia) – small branch sinews of the nervus ischiadicus–bronchial tubes that stretch out with the lung, all of which spill into the large arteries–bronchia. And the בית הסמפונות–bronchial tubes, as it is taught In this Mishnah, meaning to say, to the large bronchial tube from which all of the tubes pour into it. But the Halakha is not according to Rabbi Shimon.
+ניקבה הקיבה – a puncture going all the way through into the cavity, a bit.
+ניקבה המרה (if the gallbladder is pierced) – its pocket; to the place where the live does not close it off.
+ניקבו הדקין – the intestines ., to a place where there aren’t other small bowels near the perforation to protect it, but the anus sphincter retracts and makes a puncture to its neighbor, its neighbor defends it (see Rashi, Tractate Hullin 48b – which surround it.
+כרס הפנימי (innermost belly is pierced) – the entire belly–stomach is called the inner belly and its piercing is by a little bit. The outer belly, the flesh that covers most of the belly, and it is a thick membrane passing over all of the cavity from the chest to the thighs. But the belly, a small portion of which is hidden underneath the ribs of the chest. But most of it is under that same membrane. But if the majority of it was torn as stated, meaning that we say how much of the membrane corresponding to the majority of the stomach, if that membrane is torn, it is kosher.
+הגדולה טפח (in the case of a large animal – a handbreadth) – with a large bull, if it is torn a handbreadth, it is [considered] “torn”–unfit (i.e., not kosher), even though it is not the majority, but with a small calf, when the greater part is torn, even though it is not a handbreadth. And the Halakha is according to Rabbi Yehuda.
+המסס ובית הכוסות (the first stomach of ruminants and the second stomach of ruminants) – the end of the stomach is shaped like a hat and is called the second stomach of ruminants, and the first stomach of ruminants is attached to it. But surrounding their attachment, when one comes to separate them, there is a wall to this one and a wall to that one, and in the middle, they pour one into the other, and the food enters from the second stomach to the first stomach and from the first stomach to the maw and from the maw to the small intestines.
+שניקבו לחוץ – that the perforation appears from the outside. Such as, for example, that they perforated either this one or that one, that is not in the place where they are attached. This excludes if they perforated at the place of their attachment, which is kosher, because the wall of the first stomach protects over the perforations of the second stomach, and the wall of the second stomach protects over the perforations of the first stomach.
+נפלה מן הגג – and he slaughtered it immediately, it is [considered] “torn,”–unfit (i.e., not kosher0, if it could not walk on its legs after it fell, for we are concerned lest its limbs were crushed, but if it walked at its full height, it is [considered] fit–kosher and doesn’t require examination. But if it stood and couldn’t walk and he slaughtered it, it requires examination. And similarly, if he waited a period of twenty-four hours after it had fallen and he slaughtered it, even though it didn’t walk nor stand, it is kosher–it and requires examination. But this examination is in the inner cavities of the body to see if its limbs were crushed. But the womb and similarly the organs, the cutting of which is an indication that the animal has been slaughtered according to the ritual (i.e., the windpipe and the gullet), there is no concern regarding crushing of the limbs.
+נשתברו רוב צלעותיה – the animal has twenty-two large ribs which have marrow, eleven from here (i.e., one side) and eleven from there (i.e., the other side). If six were broken from here and six were broken from there, or eleven from here and one from here, this means that most of its ribs were broken. But this is when they were broken towards the spinal cord, because there is its life, and not from the half that are towards the side of the chest.
+ודרוסת הזאב – who strikes the animal with its nails and places in it poison and burns it. For there is no attacking with paws or claws other than by hand, but not with the foot. And there is no attack–mauling other than with foreknowledge. And the attack with paws or claws that they spoke of, requires examination corresponding to the intestines, such as, for example, a doubtful attack with paws–claws or that he saw that it was mauled, but the place of the attack is not recognized from the outside, it requires examination of its back and its stomach and its sides and all that corresponds to [the place of] the intestines. But if the flesh is reddened there, it is “torn”–unfit (i.e., not kosher). But if it is definitely a mauled animal, one examines the place of the mauling and sees if the flesh is reddened, it is “torn,” and if not, it is kosher.
+דרוסת הזאב בדקה – but with a large animal, its poison is not strong enough to burn it.
+ודרוסת ארי בגסה – and all the more so, with a small animal. But Rabbi Yehuda comes to explain the words of the First Tanna–teacher, but not to dispute him. And the Halakha is according to him.
+הנץ (hawk) – ASHPARVIR – in the foreign tongue.
+בעוף הדק – doves and birds.
+דרוסת הגס – ASHTOR.
+בעוף הגס – geese and chickens.
+זה הכלל – to include seven kinds of torn animals which are not mentioned in the Mishnah and these are: a) the thigh-bone that jumped from its place from the cavity in the bone of the fat-tail that is inserted into it, and that consumes its sinews; b) it smote even one kidney, and all the more so, in both of them. And its beating reached to the place of the indentation of the kidneys (Tractate Hullin 55b); c) spleen where a complete perforation was made in its thickest part. And if their remained there like the thickness of a golden Denar, it is kosher; d) the gullet and windpipe which are torn loose from the connection so that the larger portion of their circumference is detached (see Tractate Hullin 44a), meaning to say that they were detached in several places and w ere connected here and there a bit; e) a rib was uprooted completely from its root. For especially, they broke, as is taught I our Mishnah that we require the majority, but if one rib was uprooted from its root until half of the vertebrae of the spinal column, it is “torn”–unfit (i.e. not kosher); f) a skull that sustained many beatings on the skull and the membrane was not reduced in size nor perforated. If the larger portion of it was crushed (see Talmud Hullin 42b), that is, crushed, it is “torn” (not Kosher); g) and flesh hat covers the vast majority of the stomach, also is according to the one who sates that the Tanna–teacher brings it in [the words], “this is the general principle.” But it is not mentioned explicitly in the Mishnah, because they do not explain the outer stomach which is taught in the Mishnah which is flesh that covers most of the stomach, as I explain above. And similarly, the Tanna–teacher brings in “this is the general principle” an animal whose back legs were severed from the knee and its surrounding parts and above, it is “torn,” (i.e., not kosher). And a loss in the spine–backbone, if one vertebrae of the spinal column was missing, it is “torn,” (and not kosher). Skin flayed in consequence of bruises, scabs, etc. where the skin fell and completely stripped, or on account of boils or on account of work, is “torn.” And animal’s lungs that were shrunk, whose lungs had shriveled (see Tractate Hullin 55b) and became like dried palm branches on account of fear that humans are frightening the, specifically at the hand of Heaven as Is taught further on that the animal is kosher because of the adornment of the lung, but not by the hand of mankind. And all of these “torn” are included by the Tanna in “this is the general principle.”
+כל שאין כמוה חיה (Any the like of which does not live) – that were struck with a blow, for the cattle were not struck – its example is able to live.
+
+Mishnah 2
+
+ניקבה הגרגרת (if the windpipe–gullet is pierced) – without a loss of an Issar as it is explained. But if it was pierced with many punctures, but not perforated throughout, and there is no loss, we view them when they are combined that there is with all of them a majority of the windpipe–gullet, it is “torn” (i.e., not kosher), but if there is in those punctures a loss or that they are missing long straps, we see that if when it is combined all that is missing is that it amounts to more than the measurement of an Issar, it is “torn,” but if equivalent to an Issar or less, it is Kosher, and that is the Halakha.
+או שנסדקה (or was slit) – and that which remains from it in the windpipe above and below is a bit.
+נפחתה הגלגולת (if the skull was hallowed out) – the bone was hallowed it, and we can see that the membrane of the brain was not pierced.
+ניטלה הכבד ונשתייר הימנה כזית – and here would be an olive’s bulk in the place of the bile, and an olive’s bulk in the place which is interwoven–intertwined.
+זה לתוך זה – that are adjacent and the walls of both of them are attached one to the other, and in their middle, they pour one to the other. But if they went back and pierced it in the place of the attachment of their walls, and the puncture is not visible towards the outside but rather only this within that, it is kosher, for they also pour into each other.
+ניטל הטחול – it is not taught other than taken out–removed, but if it is punctured in the place of its thickness and there doesn’t remain in it like the thickness of a golden Denar, it is “torn,” as we have explained above (Mishnah 1).
+ניטלו הכליות – whether they removed both of them or whether one of them was removed, it is kosher. And it did not teach [in the Mishnah] that it was removed, but a kidney that was made smaller on account of illness, with a small one until [the size of] a pea, and with a large one, until it is like an intermediate-size fruit on a tree–stalk of grapes, it is [considered] “torn,” (and not kosher). And if it became filled with decayed water, it is “torn,” but clear water, it is kosher.
+ניטל לחי התחתון (if the lower jaw was removed) – from upon the flesh and the gullet and the windpipe are attached to the skin. But the law only applies when it can live through stuffing [to a point of the throat from which the animal can bring it back again to the mouth] where they pour the food into the mouth. But if it cannot live through stuffing, it is “torn” (and not kosher).
+ניטלת האם – this is the womb, MATRITZ in the foreign tongue, where the fetus is lying.
+וחרותה ביד שמים (if the animal’s lungs are shrunk – wood-like – through an accident) – that its lung shrank and dried out like the dried branches of a palm tree from the sound of thunder and lightning [one should say, the seeing of lightning], it is kosher. But by violence done to it (literally: “at the hands of man”), such as, for example, that a person frightened it or the rest of the creatures, such as the roar of a lion or the sound–voice of a lion, it is “torn” (non-kosher). And how do we know if it was at the hands of heaven (i.e., an accident) and kosher, or by violence done to it (literally: “at the hands of man”) and it is “torn?” In the summer, a person brings white earthenware utensilsand fills them with cold water and places the lung in them for a period of twenty-four hours, if it returns healthy–in its natural condition, it is kosher, but if it does return in its natural condition, it had violence done to it (literally, “at the hands of man”) and is “torn.” But in the winter, he brings black earthenware utensils that do not perspire like the the white, and the water does not become cold. But thee are those who explain that he brings copper utensils and fills them with tepid water and places the lung in them for a period of twenty-four hours, if it returns healthy, it is kosher, and if not, it is “torn” (and not kosher – see Tractate Hullin 55b).
+הגלודה – that its skill was spread out from it. If there remained in its skin like the width of a Selah over the entire spine, that the vertebrae of the spinal column that were found were completely cover, then it is kosher. But if it was stretched from it the width over the width of the entire backbone, even though all the rest of its skin exists, it is “torn.” And such is the Halakhic decision.
+
+Mishnah 3
+
+חכתה חולדה על ראשה – that it (i.e., the weasel) bit it (i.e., the chicken) with its teeth. For had it been by hand (i.e., paw), there is an animal – a bird having been attacked by a beast (which are suspected of leaving a poisonous substance in the body) by a weasel- all corresponding to the cavity that it tears.
+מקום שעושה אותה טרפה = for one suspects lest it punctured the membrane of the brain. How does it (i.e., the weasel) do this? It brings In its hand–paw into the mouth of the chicken and presses its finger upwards, if the brain breaks through and goes out, it is clearly known that the membrane was pierced and it is “torn.”
+ניקב הקורקבן – (if the thick muscular stomach–craw–gizzard of fowl was pierced) – that the perforation in the skin of the thick muscular stomach–gizzard of the bird and in the pocket that is within where the food passes through, meaning, that the pocket and the skin are perforated one corresponding to the other. But if the thick stomach that was pierced and it pocket endures, or even if both of them were pierced, but not corresponding one to the other, it is Kosher.
+ונחמרו בני מעיה (its bowels were affected by inhaling heat–parched) – they shrunk as a result of the heat and their appearance changed–was destroyed. The language of (Lamentations 1:20): “[See, O LORD, the distress I am in!] My heart (literally, ‘my intestines’) is (literally, ‘are’) in anguish.”
+ירוקים פסולים – this is what he said: limbs whose custom is to be red, as, for example, the heart and the liver and the thick muscular stomach which customarily are red, in geese, and in chickens and turtle doves and pigeons and things similar to this, if they changed and became green on account of the fire, they are disqualified, but if they remained red as they were, they are kosher. And same law applies regarding the small intestines which were customarily green. If they changed from their natural state and turned red, they are ineligible. And similarly, the water fowl where their heart, their liver and their gizzard are green, if they fell into the fire and turned red, they are ineligible. For all that changed from their appearance on account of the fire are ineligible. And the measurement of the change of the appearance, is the smallest amount, like the perforation in the smallest amount.
+דרסה – a person with his feet [tread on them].
+או שטרפה בכותל – that he it against the wall.
+או שרצצתה בהמה – that one should be worried for these three matters (i.e., fire, being trampled by humans and knocked against a wall) because of lesions of vital organs–internal injurie, and still making convulsive movements.
+אם שהתה מעת לעת ושחטה כשרה – and it requires examination, as we have written above (Mishnah 1 of this chapter) concerning cattle For all “tears” that the Sages counted in cattle, corresponding to fowl. The fowl has more of them, these which are taught in the Mishnah.
+
+Mishnah 4
+
+ניקבה הגרגרת או שנסדקה – the perforation of the windpipe–gullet and its splitting in fowl, is like the perforation of the windpipe–gullet and its splitting in cattle. And we have explained this above (Mishnah 1 and Mishnah 3). If a perforation was made which has a loss, if the loss is like he measure of most of the cavity of the windpipe of that fowl, it is “torn,” and if not, it is kosher.
+זפק (bird’s crop) – I is adjacent to the gullet. And all which goes with the gullet when the fowl pulls its neck, its law is like that of the gullet and its perforation is of the smallest amount, but if the rest of the bird’s crop was perforated, it is Kosher.
+רבי אומר אפילו ניטל (even if It is removed)– But the Halakha is not according to Rebbe (i.e., Yehuda HaNasi).
+יצאו בני מעיה – it was not taught other than that at the time when they entered into it (i.e., the intestines), he did not switch its upper part (of the intestines to the lower part, or this round part above from where it was, when he switched this one to the top and that one to the bottom. But if he reversed them, it is “torn,” for since one of them was reversed, it is not able to live.
+נשתברו גפיה – the bones of the wings [were broken), and especially if they were broken, but the detaching of a wing in a fowl, makes it “torn,” we suspect, that perhaps, the lung was punctured. For since the lung is hidden between the ribs and the soft and thin membrane of the skin that is between each rib and when one detaches its wing, we tear loose the lung with the wing.
+נשתברו רגליה – from the knee and its surrounding parts and below, or even above, if the bone did not protrude outwards, it is taught in (chapter 4 of Tractate Hullin), “A beast which was in hard labor,” that it is “torn,” and there we will explain it.
+נמרטו כנפיה (if its wing feathers are plucked) – that is the large feathers–down that are on her body.
+נוצה – this is the soft [feathers] on the skin, which lack on it reeds, for it is considered like a hide. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+אחוזת הדם – that it (i.e., the animal) was attacked with congestion and became sick.
+והמעושנת – that smoke entered into her body.
+והמצוננת – sickness on account of cold. But Maimonides explained that אחוזת הדם is that the blood overcame her, and המעושנת is that the black secretion had overcome her; and המצוננת is that the white secretion has overcome her. But it did not mention he fourth secretion which is red, because it is not found so much with cattle.
+הרדופני (creeper- the berries of which are injurious to animals) – it is a deathly drug of cattle, and similarly, the excrement of chickens, that animals–cattle that eat from eat die.
+המים הרעים – revealed water.
+סם המות – a thing that is a deadly drug to humans, but is not a deadly drug to animals.
+
+Mishnah 6
+
+הדורס (that attacks with paws or claws) – it grasps with its nails and lifts up from the ground what it eats. And there are those who explained it, that it doesn’t wait for the living prey until it dies but rather eats it while [it is] living.
+אצבע יתירה – this is the high finger–digit (i.e., talon) that is behind the [other] fingers.
+וקרקבנו נקלף – the pocket that is within the thick muscular stomach–craw peals from the flesh of the thick muscular stomach–craw . But not that every pure–clean fowl has all of these organs, but one organ alone is sufficient, but as long as we know about it (i.e., the animal) that it doesn’t attack with paws or claws and eat. But the Gaonim wrote that the tradition in their hands was that they don’t validate fowl that comes with one organ and even though it is known to us regarding it that it does not attack with paws or claws and eats, other than if that that organ whose thick muscular stomach can be pealed by hand, but if it cannot be peeled by hand even though it always has a crop or an extra finger–talon, they did not permit it.
+החולק את רגליו – when he places it on a chord–sinew, it places its two fingers from there and two from there.
+טמא – whereby it is known that it attacks with its claws or paws.
+
+Mishnah 7
+
+ובחגבים – this is the sign of their pu- ity.
+כל שיש לו ארבע רגלים וארבע כנפים ויש לו קרסולים (see Leviticus 11:21- jointed legs) – they are two long legs outside of the four. And they are adjacent to its neck, above from its legs to leap with them when it wishes to jump, it strengthens itself with them.
+רבי יוסי אומר ושמו חגב – even though it has these four distinguishing marks, it is not kosher, other than if it is known that its name is locust. And this is the Halakha.
+כל שיש לו סנפיר וקשקשת – even if it doesn’t have it now, and will in the future will grow one after a while, or that it has one now, and it will, in the future will drop it when it leaves the water (see Tractate Hullin 66a), it is permitted.
+וסנפירין הפורח בהם – that roam–swim with them over the face of the water.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בהמה המקשה. מותר באכילה – [it is permitted to eat – when the dam is properly slaughtered] the entire fetus and even the place cutting of the limb. For if it put out its hoof–hand and didn’t retracted, one must leave it from what is inside to the outside and to cut it, for the place of the cut you have distinguished the outer part, but the inner part is prohibited, because it stands on the rim of the womb. But if it withdrew it (i.e., its hoof–hand), one does not need to cut to the inner side, but one confines and cuts and the place that one cut is permitted. For what is the reason that the limb is forbidden when it leaves to the outside? Because of (Exodus 22:30): “[You must not eat] flesh torn by beasts in the field.” Meat that left outside of its compartment which for it is a field, is “torn.” Just as something that is “torn,” once it was “torn,” furthermore has no permit, even meat, since it went outside of its compartment. And the place of the cut did not leave outside of its compartment; furthermore, it is permitted when it returns prior to the ritual slaughter, for we call it (Deuteronomy 14:6): “and any other animal [that has true hoofs which are cleft in two and brings up the cud] – such (an animal) you may eat.”
+הרי הוא כילוד – and furthermore, he may not benefit from the ritual slaughter of its mother, and he requires a ritual slaughter of its own if he is found living. But if he (i.e., the offspring) is found dead, it is like something that died of itself.
+חותך מעובר שבמעיה – and he left the piece within her, it is permitted with the ritual slaughter of the animal and is not forbidden because of “the limb from a living animal” (one of the seven Noahide commandments).
+
+Mishnah 2
+
+מהבכרת המקשה לילד – with the first of her womb. It is permitted to cut it up limb by limb when it comes outfirst.
+ומשליך לכלבים – for as long as its majority had not left [the womb], it is not holy.
+יצא רובו – as one [complete animal], and [then] he cut it.
+הרי זה יקבר – for with the exit of most, the sanctity takes effect upon it and we call it (Deuteronomy 15:19): “[You shall consecrate to the LORD your God all male firstlings] that are born [in your herd and in your flock.”
+ונפטרה מן הבכורה – that which comes after him (i.e., the first-born male animal), is not a firstling, hether it first came out limb by limb, or whether the majority of it came out as one, for the second is not the first of the womb.
+
+Mishnah 3
+
+בבהמה טהורה טהור – from an a fortiori inference (see Tractate Hullin 70b), if [being inside] its mother is effective to permit it for consumption through its slaughter, even though it (i.e., the fetus) is dead, then should being inside its mother not also be effective to render it pure from the impurity of an animal carcass? And from where do we learn that the same applies regarding an unclean animal? For it states in Scripture (Leviticus 11:39): “If an animal that you may eat has died, anyone who touches its carcass shall be impure until evening.” [The phrase:” “If an animal…. has died,” this is an unclean animal; “that you may eat,” this is a clean–pure animal. A comparison of these juxtaposed “unclean animal” and “clean animal” – just as in a clean–pure animal, its fetus is pure, even in an unclean animal, its fetus is pure.
+רבי יוסי הגלילי אומר בטמאה טמא – and he derives it from Scripture, as it is written (Leviticus 5:2): “Or when a person touches any impure thing -be it the carcass of an impure beast or the carcass of impure cattle,” Does the carcass of an impure beast defile and the carcass of a pure animal does not defile? But rather, which is it {that in an impure animal it defiles and that in a pure animal it doesn’t defile)? This is a [dead] fetus that is in the womb of an impure animal that is impure, and [a dead fetus] that is in a pure animal that is pure, from an a fortiori. But regarding the impure animal, there is no a fortiori [inference], and we don’t expound an analogy based upon biblical inference. But the Halakha is not according to Rabbi Yosi.
+החיה טמאה טומאת שבעה – and it is from the Rabbis, as a decree lest the fetus bring forth its head outside the corridor–the lower end of the vagina or uterus, and he is like he was born and defiles and the midwife thinks that it (i.e., the fetus) is still in her womb and comes to be pure. But the shepherd who inserted his hand into the womb of the animal, as it is taught in our Mishnah is pure. We don’t make this decree, because the womb of the animal is revealed, and when it (i.e., the fetus) comes out, he sees it.
+ואשה טהורה עד שיצא הולד – for the woman creates excitement for herself when it (i.e., the fetus) brings forth its head outside of the corridor–the lower end of the vagina or uterus, and he does not come to be purified (see Talmud Hullin 72a).
+
+Mishnah 4
+
+הבשר טהור – the flesh–meat of the fetus is pure, for the animal does not receive impurity while living.
+הבשר מגע נבילה – the flesh–meat of the fetus touched a limb from a living animal, which defiles like carrion.
+מגע טריפה שחוטה – for the ritual slaughter, even though it does not permit the limb for consumption, purifies it from being carrion, and it is like something torn that is ritually slaughtered that does not defile from the Torah, but rather from the Rabbis with those things that are sanctified [for the Temple]: This is our reading.
+אף שחיטת בהמה תטהר את העבר – and we don’t have the reading “of the fetus.”
+לא אם טיהרה שחיטת טריפה אותה – this is according to the law, for it is a thing that is part of its body.
+ומנין לטריפה ששחיטתה מטהרתה – for perhaps it does not purify it, and from the law, does not purify it, for an unclean–impure animal is prohibited for consumption and a torn animal is forbidden for consumption.
+ומה טמאה אין שחיטתה מטהרתה – from being impure, for this is taught in Torat Kohanim (i.e., the Midrash Halakha on the Book of Leviticus – see Leviticus 11:26,24: “among all the animals...that has true hoofs….whoever touches their carcasses shall be impure until evening” – all who touch them shall be impure, to include an unclean animal that its slaughter will not purify it.
+תאמר בטריפה שהיתה לה שעת הכושר – for since it takes effect the law of ritual slaughtering, furthermore, it does not escape from it for it is within the general realm of the rest of sheep and cattle.
+טול לך מה שהבאת – take from here this proof that you brought.
+הרי שנולדה טריפה מן הבטן מנין – that it would make it pure.
+שיש במינה שחיטה – therefore, it does not escape from the generalization of sheep and cattle. But a living animal [fetus] that is eight [months] old that was born from a living animal, we don’t have with what to purify it even it is slaughtered, because it is not included with cattle and sheep. And the Halakha is according to the Sages.
+אין שחיטתה מטהרתו – from being carrion, for the ritual slaughter of an eight [month] fetus is of any benefit, but rather, when it is in the womb of its mother, it is permitted through the slaughter of its mother (as we will learn in the next Mishnah).
+
+Mishnah 5
+
+ומוציא את דמו – and its fat alone is permitted, as it is taught in Torat Kohanim (i.e., the Midrash Halakha on the Book of Leviticus), when it states, the fat and the two kidneys with a guilt-offering (see Leviticus 7:4: “the two kidneys and the fat that is on them at the loins”), and we don’t need to say that from an a fortiori we would derive it, for just as regarding an offering of well-being–peace offering that anything of their species requires the fat-tail, for they require the fat and two kidneys. The guilt offering, that all of its species requires the tail, is it not the law that it requires the fat and the two kidneys? And what does the inference teach us, but rather to tell us that just as fat and the two kidneys that are stated with the guilt offering is removed from the general category of the embryo, for you are not able to state that the fat of the embryo that is found in a guilt offering should be offered with a female animal, even all, even the sacrifices that come from a female, the fat that is mentioned regarding them one removes from the category of the embryo. But since the fat of the embryo is not offered with all the sacrifices, it is permitted for consumption. But its blood is not worse than the blood of the limbs and we hold that in the Tractate Keritot that the blood of the limbs one violates a negative commandment.
+טעון שחיטה – for newborns indirectly to compare an animal by itself, and to nt to be included–to be derived by implication with all the cattle that you may eat.
+וחייב באותו את בנו – that you should not slaughter it on the date that you ritually slaughter its mother.
+וחכמים אומרים שחיטת אמו מטהרתו – that the newly born and giving birth is the cause of it.
+ר' שמעון שזורי כו' – to the words of the Sages, since that it (i.e., the animal) walked on the ground, it requires ritual slaughter according to the Rabbis. For one might exchange it in order to eat an animal without ritual slaughter. Burt Rabbi Shimon Shezuri permits even after he it had a parted hoof on the
+קרעה – [cut into] the animal without ritual slaughter.
+
+Mishnah 6
+
+בהמה שנתחכו – the hind–back [legs].
+מן הארכובה ולמטה – there are three bones in the thigh. The lowest is the bone that is cut with the split hoofs when they flay the animal and this joint is called the knee that is sold with the head, and in the foreign tongue, we call that limb–joint YEENOKLAV, and in Arabic DUKBA. And above it there is the middle bone and the bunch of converging sinews in the thigh (see Talmud Hullin 76a) underneath it adjacent to the limb–joint of the knee that is sold with the head. And the uppermost is the thigh-bone which is inserted in the tail. And the joint which is between the end of the thigh-bone to the top of the middle bone is known and seen in a camel when it lies down more than the rest of the living creatures. And from the knee and below as it is taught in our Mishnah that it is kosher, which is from the beginning of the knee that is sold with the head and below. But from the knee and upward, which is from the end of the middle bone, which is the place of bunch of converging sinews in the thigh, in every place where the foot is cut, from there and above is “torn” (not kosher).
+וכן שניטל צומת הגידין (if the juncture of the thigh sinews was removed – even if the foot was not cut off that the bone was not broken but the bunch of converging sinews in the thigh were removed, it is invalid–”torn.” So explained some of the Amoraim of the Mishnah in the Gemara (Talmud Hullin 76a-b). But this approach my teachers–Rabbis took hold of as essential and taught that in every place where the leg was cut off above from lower knee which they call Y’NUKLAV in the foreign tongue, whether in the place where the bunch of converging sinews or whether above from the bunch of converging sinews, it is [considered] “torn” (unfit, not kosher). But Maimonides and Rabbi Alfasi his teacher took hold as essential a different commentary–explanation – that from the knee and below is kosher and from the knee and above is unfit, for this is what he said: below from the upper knee which is the thigh-bone that is inserted in the tail, but not below immediately adjacent to it, but rather, below from the middle bone entirely, which is the lower bone, is definitely kosher. Above from the knee, which is the thigh-bone, is definitely “torn” (i.e., unfit, not kosher) in every place that he cut off. And similarly, if he removed the bunch of converging sinews, meaning to say, that in the middle bone, there is a place that is “torn” such as the bunch of converging sinews, and there is a place which is kosher, such as above from the bunch of converging sinew. But don’t be astonished how if he severed it above from the bunch on the middle bone, it is kosher, but when he lowers to cut the bunch, it is “torn,” that we can’t say that this torn part is similar to that one, for if one cuts from here and the animal dies, one cuts from there and the animal lives. And this animal is not forbidden because its leg was severed from this place, but rather because the bunch of sinews were cut, for their severing is within the general [definition] of those things that are torn. And the place of the bunch of the converging sinews begins from the place where they appear hard and white until the place that they begin to soften and redden.
+וצומת הגידין – they are three white sinews in the animal that meet and are connected together. One of them is thick and the [other] two are thin. If the thick one alone is removed, this is not the removal of the bunch of converging sinews, for two of them remain. But if the two think wones are removed from their place, it is permitted, for the one that is thick and larger than the other two, for the entire bunch of converging sinews were not removed, only a minority of them. But if most of each of them were severed, it is “torn” (i.e., not kosher). And one does not need to state if all of them were severed or if all of them were removed. And with fowl, they are sixteen white sinews, even if only the majority of one of them was severed, it is “torn” (i.e., not kosher).
+נשבר העצם – below from the knee in the place where it doesn’t make it “torn” (i.e., not kosher).
+‘אם רוב הבשר קיים – which is the hide and flesh cover most of its thickness and most of its circumference of the break. For sometimes it is found this without that, such as when it widens from one side and is narrow from the other side, for the bone is not round. Therefore, it requires both.
+שחיטתו מטהרתו – to the limb hanging down from the body, and it is permitted, even for consumption.
+ואם לאו – that the hide and the flesh do not cover the majority, the slaughtering does not render it clean. But even though the animal is permitted, the limb is forbidden because of (Exodus 22:30): “you must not eat flesh torn by beasts in the field; [you shall cast it to the dogs],” as we state (Tractate Hullin 73a), to include the limb and flesh hanging down from the body. But if the bone is broken form the knee and above to the place where it makes it “torn,” if most of the flesh exists, the limb and the animal are permitted. But if not, the limb and the animal are prohibited. And the law of the fowl is like the law of the animals of the field for this matter.
+
+Mishnah 7
+
+שליא (placenta–after-birth) – a jind of pocket where the fetus is placed into it.
+נפש היפה – for it is not counted on in his mind (and therefore forbidden to handle) on account of its repulsiveness.
+תאכלנה – but we don’t say that it is the limb from a living animal (i.e., one of the seven Noahide commandments), but also is a remnant from the ritual slaughtering of the mother [animal].
+ואינה מטמאה – as it is not considered food.
+ולא טומאת נבילות – if the animal died.
+מטמאה טומאת אוכלין (if he gave thought to it – for use as food) – of it came in contact with defilement, that his thought considers it as food. But not the uncleanness of carrion, for it is not meat but rather, merely like the rest of food in general.
+אסורה באכילה – and even though only a small part of it (i..e, the placenta–after-birth) came out, and it is obvious that all that all of the cleansing of the fetus was not there, we are concerned perhaps that with that particular piece, the head of the offspring came out and that is considered like it is born.
+[הכי גרסינן] סימן ולד באשה. וסימן ולד בבהמה: המבכרת – this is her first issue of her womb.
+ישליכנה לכלבים – for there is no sanctity in it. For even though there is no placenta–after-birth without a offspring, here, the majority is not sanctified, for perhaps it was a female, or it was an animal suspected of looking like one (i.e., a lamb looking like a kid and vice-versa – or a hybrid), and it is not holy (see Mishnah 1 of this chapter).
+ובמוקדשין – as, for example, the cattle of peace-offering–well-being which expelled the after-birth–placenta.
+תקבר – for since there is no after-birth–placenta without offspring, it is sanctified, for whether a male or a female that left from the animal that was sanctified to the Temple is holy.
+בפרשת דרכים – a place where the paths separate into two. And the path of diviners to bury her there in order that she will not abort anymore.
+דרכי האמורי – sorcery, as it is written (Exodus 23:24}: “[you shall not bow down to the gods in worship] or follow their practices.”
+
+Chapter 5
+
+
+
+Mishnah 1
+
+אותו ואת בנו – the mother and the male offspring, or the mother and the female offspring, but the father with the male offspring or with the female offspring is not forbidden [to be slaughtered on the same day], for (Leviticus 22:28): “[However, no animal from the herd or from the flock shall be slaughtered] on the same day with its young,” implies whomever’s offspring is clinging, excluding the male (i.e., the father) whose male offspring is not clinging.
+בין בארץ בין בחוצה לארץ –since it is necessary to teach, whether with unconsecrated things whether with consecrated things, it (i.e., the Mishnah) teaches also “whether in the Land of Israel” or “whether outside the Land of Israel,” even though it is not necessary, for it is the obligation of personal duty (as opposed to laws connected with the soil of the Land of Israel), for personal duty applies whether in the Land of Israel or whether outside the Land of Israel.
+בפני הבית – at the time when the Temple exists.
+ושלא בפני הבית – you might think I would say, for since it is written regarding the matter of Holy Things, that when the Temple exists, we will apply it, when the Temple doesn’t exist, we will not apply it. Therefore, it comes to tell us the opposite.
+בחולין ובמוקדשים – whether both (i.e., the mother and the offspring) are unconsecrated or both are sanctified, and from where in the Torah do we learn that it applies to that which is sanctified? As it is written (Leviticus 22:27): “When an ox or a sheep or a goat is born,[it shall stay seven days with its mother, and from the eight day on] it shall be acceptable as a gift to the LORD,” and afterwards it is written (Leviticus 22:28): “However no animal from the herd or from the flock shall be slaughtered on the same day with its young.”
+בחוץ – outside of the Temple courtyard.
+שניהם כשרים – because it was necessary to teach in the concluding clause [of the Mishnah] that both of them are disqualified, the first clause [of the Mishnah] teaches that both are fit.
+והשני סופג את הארבעים – because of the negative commandment of “no animal…[shall be slaughtered on the same day] with its young” (Leviticus 22:28). And there is no difference whether he slaughtered the mother first, and makes no difference whether he slaughtered the offspring first. It makes no difference whether both were slaughtered by one person, and makes no difference if two people [slaughtered the mother and its young].
+הראשון חייב כרת – because of slaughtering outside of the Temple. But the second [of the pair of the mother and its offspring] is exempt from extirpation, for since the mother was slaughtered, the offspring is further not worthy to be slaughtered today inside, for it is disqualified because of lacking time (i.e., an offering cannot be offered because its time to be offered has not yet arrived), for it is not appropriate to slaughter it and to offer it today, and he is not liable because of slaughtering outside [the Temple] unless it is appropriate inside, as it is written (Leviticus 17:4): “and does not bring it to the entrance of the Tent of Meeting,” that which is appropriate [to be brought] to the entrance of the Tent of Meeting, he is liable for it outside, and if not, then not.
+ושניהם סופגים את הארבעים – the first because of slaughtering outside, for all who are liable for violating laws of extirpation are flogged, and the second because of the negative commandment of “the mother and its young.”
+חולין בפנים שנהים פסולין – because unconsecrated offerings which were slaughtered in the Temple courtyard.
+והשני סופג – because of “the mother and its young.” But because of unconsecrated animals in the Temple courtyard, there is the warning of a positive commandment (Deuteronomy 12:21): “If the place [where there LORD has chosen to establish His name] is too far from you, you may slaughter [any of the cattle or sheep that the LORD gives you],” when there is a distance of place, you slaughter, but you do not slaughter when the place is close.
+קדשים בפנים כו' והשני סופג – because of “the mother and its young.”
+ופסול – because of lacking time.
+
+Mishnah 2
+
+חולין וקדשים בחוץ – specifically it [i.e., the Mishnah] took the first as unconsecrated produce and the second as Holy Things (i.e., belonging to the Temple). And similarly, all that is taught in the Mishnah, specifically it took them.
+והשני סופג – because of (Leviticus 22:28): “an animal…with its young.”
+קדשים – at first, and afterwards, unconsecrated produce outside.
+והשני כשר – for consumption. But since it (i.e., the Mishnah) taught it was invalid, it taught, it was fit.
+ושניהם סופגים – the first because of slaughtering outside [the Temple courtyard], and the second because of “an animal with its young” (Leviticus 22:28)
+חולין וקדשים בפנים שניהם פסולים – the first because of unconsecrated animals that were slaughtered in the Temple courtyard, and the second because of lacking time (i.e., that the time to be offered has not yet arrived).
+והשני סופג – because of “an animal with its young.”
+חולין בחוץ ובפנים – the first slaughtered outside [the Temple courtyard] and the second within [the Temple courtyard].
+קדשים בחוץ ובפנים הראשון בכרת – because of slaughtering outside[the Temple courtyard].
+ושניהם פסולים – the first because it was slaughtered outside [the Temple courtyard] and the second because of lacking time (i.e., that the time to be offered has not yet arrived).
+ושניהם סופגים – the first because of slaughtering outside [the Temple courtyard], and the second because of “an animal with its young.”
+קדשים בפנים ובחוץ – for the second, one receives [forty – actually, thirty nine] lashes] because of “an animal with its young,” but because of slaughtering outside [the Temple courtyard], one is not flogged, for because of lacking time (i.e., that the time to be offered has not yet arrived, and he it is not accepted inside [the Temple courtyard].
+
+Mishnah 3
+
+פרה חטאת – the red heifer, which is not for consumption.
+ושור הנסקל – after its verdict has been announced, for we hold hat it is prohibited to derive benefit even when slaughtering it.
+ועגלה ערופה – for he holds that it is forbidden while alive, and even if e slaughtered it, it is forbidden. But in the Gemara (Tractate Hullin 82a) reaches the definitive conclusion that the red heifer and the heifer whose neck is to be broken are not taught in our Mishnah. For regarding both of them, their slaughter is appropriate, and one must remove them from the Mishnah and Rabbi Shimon did not exempt them (for slaughter that is not appropriate for eating is not called slaughter).
+וחכמים מחייבין – this that the Sages make him liable when slaughtering for idolatrous purposes, they did not teach other than when he slaughtered the first for idolatrous purposes and the second [animal] came and he slaughtered it for his table to eat it, but if the first was for his table and the second was for idolatrous purposes, that through the latter slaughtering is what makes him liable because of “an animal and its young” (Leviticus 22:28), the law of killing comes upon him, and he is exempt from lashes–flogging because he who has committed two offenses simultaneously, must be held answerable for the severer penalty which is death (i.e., for slaughtering for idolatrous purposes, but he is exempt from flogging for the slaughtering of the animal and her young in one day – see Talmud Hullin 81b) for two [punishments] we don’t do to him. But sometimes, that even when he slaughtered the first for his table and the second for idolatrous purposes, he is liable, as, for example, when they (i.e., witnesses) warned him because of “an animal and its young” (Leviticus 22:28), but they didn’t warn him because of idolatrous purposes, for since they did not warn him regarding idolatrous purposes, he is not killed, but he is flogged because of “an animal and its young.” But the Halakha is according to the Sages.
+ונתנבלה בידו – inadvertently–unknowingly.
+והנוחר – inserting the knife in its nostrils and cuts [the windpipe].
+והמעקר – tearing loose the windpipe and gullet from the place where they are attached and he doesn’t slaughter them.
+פטור – and even according to the Rabbis. But it is not similar to ritual slaughter of above, for there, it is an appropriate ritual slaughter, and another things causes it to be invalidated, but here, there isn’t ritual slaughter at all.
+איזה שלקח ראשון ישחוט ראשון – if they came to the Jewish court, he who came first to slaughter and his fellow detains him and says: “I need it more than you,” we say to them, that the first purchaser should סperson and he detained for himself, the [original] purchaser would slaughter it. For such we taught in the Tosefta (Hullin, Chapter 5, Halakha 5), that he who purposes it from the owner, he precedes the owner, for on that account, he purchased it.
+ואם קדם השני זכה – that he advanced himself in order that he not come to a prohibition, and he has the interval that he eats meat today.
+סופג שמונים – for on every male offspring that he slaughters, he transgresses a negative commandment.
+סופג את ארבעים – for there isn’t here a forbidden slaughtering other than one.
+שחטה ואת בתה ואח"כ את בת בתה – there are two [violations] of “an animal and its young.”
+שחטה ואת בת בתה – there is [not] yet here a prohibition. ואח"כ שחט את בתה – and there is in this slaughtering two prohibitions, “an animal and its young” because of its mother,” and an offspring and it because of its female offspring of that which has already been slaughtered.
+סופג ארבעים – it is one negative commandment ‘violated] and one warning and one deed.
+סומכוס אומר סופג שמונים – for Sumachos holds that he is liable for one warning and with one negative commandment, two [punishments of] stripes. And the same law applies with the first clause [of the Mishnah] which teaches that if he slaughtered its two offspring and afterwards slaughtered her (i.e., the mother), he receives forty (actually thirty-nine) lashes. According to Sumachos, he receives eighty lashes. Such it is in the Tosefta (Hullin, Chapter 5, Halakha 7), if he slaughters her five offspring and afterwards slaughter it (i.e., the mother), Sumachos states in the name of Rabbi Meir that he is liable because of [the violation] of five negative commandments.
+בארבעה פרים בשנה – it is the manner of Israel to make meals on these four seasons [of the year], for a person who simply purchases an animal does not purchase it other than to slaughter it immediately, therefore, a person who sells an animal to his fellow and he sells first its mother or its female offspring on that selfsame day, he must state to the second [person]: “Know for yourself that I sold its mother for slaughter” or “I sold its female offspring for slaughter” lest it was already slaughtered.
+ביום טוב האחרון של חג – they would increase in joy because it is a festival of its own and was beloved to them. And this did not consider the eve of the first day of the Festival, because the entire world is preoccupied with [the building of] the Sukkah and [acquiring] a Lulav [and Etrog], and they don’t have free time to make a large slaughtering.
+אף ערבי יום הכיפורים בגלילי – but not in Judea and not in the rest of the lands, for they would not eat on the Eve of Yom Kippur anything other than meat, children and–or fish as is proven in Bereshit Rabbah, regarding a particular tailor who sold a fish.
+בזמן שאין לו ריוח – interruption between them, that he sold the mother [animal] today.
+אבל יש לו ריוח – that he sold the first yesterday and the second today.
+אין צריך להודיעו – for I say: “Yesterday, I slaughtered it first.” Another explanation: At the time when he doesn’t have space of time that he is in haste and hurries to purchase that shows that he wants to slaughter today. But if he has a space of time that he is not in haste to purchase it, he is not required to inform him, for lest it was for the need of another day that he purchases it. But Rabbi Yehuda, he comes to explain the matter of the first Tanna–teacher and not to dispute it.
+ומודה ר' יהודה – even hough that he purchased this [animal] today and that [animal] on the morrow, And regarding the second explanation, even though he is not in haste and hurried to purchase.
+את האם לחת ואת הבת לכלה – it is a usual incident, for it is the custom of the world to make a large meal at the house of the groom from the house of the bride; therefore, the mother fo the grow who is larger, and the offspring which is smaller to the bride.
+
+Mishnah 4
+
+משחיטין את האטבח בעל כרחו – if he received a Denar from the purchaser, he must give him a Denar’s worth of meat.
+פילו שור שוה אלף זוז – he slaughters it against his will, even though he has no purchasers for the rest of the meat. For according ot the words of the Torah, money purchases, and from the time that the seller receives the Denar, the purchaser acquired the meat. But the Sages did not establish that taking possession by drawing towards one’s self the object to be acquired effects acquisition (see Tractate Kiddushin, Chapter 1, Mishnah 4, for example) and not money as a decree lest the seller say to the purchaser: “Your wheat burned in the attic [through a fire]”. For if they had established that produce would be the responsibility of the purchaser from when he gave the money, if a fire took place in the house of the seller where the produce is, and he did not take the trouble to save them, but after he has “pulled,” undefined, when it reaches his house [then the purchase takes full effect]. And in these four seasons of the year, the Sages preserved their words over the law of the Torah that money purchases.
+לפיכך אם מת מת ללוקח – And he loses his Denar, for it died when it was in his domain–possession.
+אינו כן – for we require “pulling” and all the while that he didn’t “pull,” the butcher can retract.
+
+Mishnah 5
+
+יום אחד האמור באותו ואת בנו כו' – because the portion of “the animal and its young” (Leviticus 22:28) is adjacent to the sacrifice, and it is written (Leviticus 22:27): “[ad from the eighth day on] it shall be acceptable as a gift to [the LORD],” and adjacent to it, “the animal and its young” (Leviticus 22:28). But with Holy Things, the night follows after the day, as it is written (Leviticus 7:15): “[And the flesh of his thanksgiving sacrifice of well-being] shall be eaten on the day that it is offered; none of it shall be set aside until morning.” So we see that the night that is after it is called the “on the day...until morning.” It is possible that even this is the case [it is stated here, “one day”] and it is stated in the Creation story (Genesis 1:5): “[And there was evening and there was morning] the first day.”
+
+Chapter 6
+
+
+
+Mishnah 1
+
+כיסוי הדם כו' – because it was necessary to teach [in the Mishnah] with non-consecrated–profane things but not with sanctified–dedicated things, it took all of them.
+במוקדשין – the sin-offering of fowl and the burnt-offering of fowl, and similarly things sanctified for the repair of the Temple, if he transgressed and slaughtered them, they do not require covering [of the blood].
+ונוהג בחיה ובעוף – to exclude cattle as you would not say that the cattle is included among wildlife, and we derive it from what it is written regarding a firstborn having a blemish (Deuteronomy 15:23): “ [Only you must not partake of its blood;] you shall pour it out on the ground like water.” Just as water does not require covering, even the blood of cattle do not require covering.
+במזומן – fowl that grows in the house.
+ונוהג בכוי – it is a creature of its own and the Sages did not determine if it is [a kind of] wildlife that would require covering [of the blood], [or] if it is cattle and does not require covering [of its blood].
+ואין שוחטין אותו ביו"ט – because perhaps it requires covering [of its blood] and out of doubt, we don’t violate [the sanctity] of the Yom Tov–Jewish holy day.
+ואם שחטו ביו"ט אין מכסים את דמו – and even if there was dust prepared or ashes, lest the person who sees it will say that it is definitely wildlife and therefore, he covered its blood on the Jewish holy day, and he will come to permit its fat.
+
+Mishnah 2
+
+רבי מאיר מחייב – for he holds that ritual slaughter that is inappropriate is called ritual slaughter.
+וחכמים פוטרים – as they hold that [inappropriate ritual slaughter] is not called ritual slaughter, and the Halakha is according to the Sages.
+
+Mishnah 3
+
+ואחרים רואין אותם – for in that manner, their ritual slaughter was fit.
+חייבים לכסות – those others that see them are liable to cover [the blood] as it is taught further on. If he ritually slaughtered and did not cover [the blood] and another saw him, he is liable to cover [the blood].
+פטור מלכסות – Rabbi Meir said regarding it that he holds that the ritual slaughter of a deaf-mute, imbecile and–or a minor, among themselves, is complete carrion–not slaughtered according to the ritual rules, since most of their acts are corrupted. But the Rabbis dispute that of Rabbi Meir whether at the beginning [of the Mishnah] or at the end [of the Mishnah], but rather they observe him until he completes the matter and then return to dispute him, for the Rabbis think that it is doubtful carrion–not slaughtered according to the ritual rules, but not verifiable carrion. Therefore, regarding the matter of covering [the blood], they are obligated to cover [the blood], and they don’t do ritual slaughter after them of the animal and its young (see Leviticus 22:28), lest it is a good–valid ritual slaughtering. But the Halakha is according to Rabbi Meir.
+
+Mishnah 4
+
+שחט חיה יכסנה ואחר כך ישחוט את העוף – as it is written (Leviticus 17:13): “[And if any Israelite or any stranger who resides among them hunts down] an animal or a bird [that may be eaten, he shall pour out its blood and cover it with earth],” he interrupts from this one to the other one to put on a covering for each and every one. But the Rabbis think this or they require him to divide it, for it not, I would have said that there is no need to cover [the blood] unless he ritually slaughtered both of them. But everyone admits that regarding the blessing, he doesn’t recite other than one blessing, but the Halakha is not according to Rabbi Yehuda.
+וראהו אחר חייב לכסות – as it is written in the portion of the covering of the blood, [and I say] (Leviticus 17:12): “[Therefore I say] to the Israelite people: [No person among you shall partake of blood],” this Mitzvah–commandment applies to all the Israelite people.
+כסהו הרוח חייב לכסות – this Mishnah was learned only that he returned and it was revealed–exposed, but if he did not return and it was revealed, he is exempt from covering [the blood].
+
+Mishnah 5
+
+נתערב ביין – which is red and the appearance of the blood is not recognized in it.
+רואין אותו – [we view that] wine as if [it is] water, for if the appearance of blood was recognized in the water according to this measurement, he would be liable to cover [the blood].
+נתערב בדם בהמה – which is not something covered, and the majority of it is the blood of a cattle.
+או בדם חיה – the blood bled by an animal–beast of chase or deer.
+רואין אותו – that it is not required to cover [the blood], as if it were water, but if this blood is from the ritual slaughter of an animal–beast of chase and fowl and it is recognized, one is required to cover it.
+אין דם מבטל דם – and even if the appearance of blood is not recognized in the water like the blood of this cattle, the blood of animals–beasts of chase are not nullified, for he holds that a mixture of homogeneous things (of which one is forbidden), the rule of neutralization by quantity takes no effect (see Talmud Hullin 100a). But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+דם הניתז – on the back of the wall.
+אימתי – it comes to explain but not to dispute.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+גיד הנשה. ובמוקדשים – even a burnt offering which is burnt entirely, he removes the nervus ischiadicus (i.e., sinew of the hip, the sciatic nerve) and casts it upon the ashes of the communal altar that is called “pile” (the place on the altar where the ashes are piled up) and it is not offered up with the meat.
+שאין לו כף – it does not have a hollow [of the thigh or a spoon-shaped hip] similar to that of man which is round, but the rather, the meat that is upon the thigh-bone of the fowl is in its width. And if fowl is found that has a round sole, its sciatic nerve is prohibited.
+ונוהג בשליל – a living [embryo] nine [months old] that is found in the animal.
+רבי יהודה אומר יאנו נוהג בשליל – but the Halakha is not according to Rabbi Yehuda.
+וחלבו – of the embryo is permitted. Another interpretation: and the fat of the sinew, meaning to say, the permitted fat of animals (as opposed to forbidden fat) is permitted according to al, but the Jewish people which is holy practiced a prohibition regarding it.
+ואין הטבחים נאמנים – [the butchers are not believed] to state we take it because of the trouble it is for them to hollow it out. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 2
+
+שולח אדם ירך לנכרי וכו' – and we don’t take into consideration lest a Jew should see it when he sends it to him and he returns and purchases it from the heathen and eat it with its sinew. For since it is whole, the place of the sciatic nerve is known if it was hollowed out from it and the purchaser understands that it was not removed, and he removes it.
+שיטול את כולו – he will hollow it out afterwards.
+לקיים בו מצות נטילה – he peels the fat off even (see Talmud Hullin 92b) from the top and that is enough.
+
+Mishnah 3
+
+אכלו ואין בו כזית חייב – because it is a living creature, he is liable for whatever the amount, like one who eats an ant of whatever the amount is liable.
+מזה כזית – from the right thigh an olive’s bulk and similarly from the left thigh.
+אינו סופג אלא ארבעים – for Rabbi Yehuda holds that this is not practiced other than with the right [thigh] for he expounds (Genesis 32:33): “[the socket] of the hip,” that means the strongest of the hips (i.e., the right” (see Talmud Hullin 91a). But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+כבשר בלפת – we view it as if the thigh is broken and the nerve is meat, and whereas if it provided a flavor in the meat like the size of the nerve–sinew, like turnips, [like the measurement of] the thigh, it is prohibited, for the measurement is a traditional law dating from Moses as delivered from Sinai, and we derive that in this we estimate, even though it if it were a cabbage or a leek with a head–porret, one would need less, or more, and that of our Mishnah would be superseded and is not the Halakha and we hold that there isn’t in the sinews–nerve for imparting a flavor, for whether it is cooked or whether it is salted or whether it is roasted, we cast it aside and it is permitted. But especially it, but its fat, it imparts a flavor and if he didn’t carry off the fat, it prohibits, and the imparting of a flavor that is mentioned with it must be of the same species, for a person cannot distinguish, we estimate it as one-sixtieth.
+
+Mishnah 5
+
+גיד הנשה שנתבשל עם הגידים – [of those thighs] that are permitted.
+בזמן שמכירו – he casts it outside, and there is nothing here other than its remnants.
+בנותן טעם – if the prohibited nerve–sinew imparts a taste of flavor in all of these, they are all prohibited.
+ואם לאו – that he doesn’t recognize that all of them are forbidden, and in each one, one can say that this is it, but it is not neutralized through a majority for it is considered like a living creature and a living creature cannot be neutralized.
+בזמן שמכירין – for the forbidden pieces, we estimate with the imparting of a flavor and if there isn’t enough in order to impart a flavor, it is something permitted, and the rest is permitted.
+ואם אין מכירין – all the pieces are forbidden for each one of them, one can suspect and state that perhaps this is it, and it is not nullified in a majority, since it is appropriate to be adorned before the guests.
+והרוטב מותר – if there isn’t among the forbidden pieces in order to impart a flavor to the broth–juice and the sediment of boiled meat and the pieces and the Halakha in practice is that something forbidden that was mixed with something permitted, a species that is combined with something that is not its species, that one can establish it by taste, if it is priest’s due–heave offering that we combined with profane–unconsecrated produce, a Kohen should taste it. And if it is a forbidden thing, then a heathen professional baker should taste it. If he states that this mixture does not contain the taste of heave offering or the taste of something prohibited, everything is permitted, and the Rabbis believed the heathen professional baker, because it is his craft, he doesn’t lie so that he doesn’t lose his profession. And if there was a mixture of one species with something from the same species where it is not possible to establish the taste–flavor, or if it was one species with something from another species, and there was no Kohen present, or a heathen upon whom one can rely, if the prohibited [substance] is from fat and blood of animals that died of themselves (i.e., carrion) and torn animals, forbidden animals and reptiles, we estimate it with being [one-part] in sixty. If there are sixty [parts] of permitted [food] corresponding to the prohibited [part], it is all permitted, and if not, everything is prohibited. And similarly, the permitted fat of the sciatic nerve, we estimate it corresponding to the sixty [parts] of permissible [fat] but the udder that was cooked with the meat, we estimate it with sixty parts, and the udder is part of the number, because it’s prohibition is from the words of the Scribes; and an egg which has a chick [within] that was cooked with the rest of the permitted eggs, it requires sixty-one parts corresponding to it, but if the prohibited [part] is priest’s due–heave offering, Hallah and First-Fruits, if it is one species with material from the same species, or one species with material from another species, and there isn’t a Kohen or a heathen who can taste it, we estimate it with one-hundred [parts] of unconsecrated produce. But if it is fruit of trees of the first three years or mixed seats in the vineyard, we estimate it with two-hundred parts and all of these measures, we estimate with what is in the pot with the broth and the pieces and the spices and the sediments of boiled meat, and this is the smallest of the bowels at the rim–bottom of the pot, and what comes before us, we estimate, but we don’t estimate what the pot absorbed from that which is permitted, for even that which is prohibited is absorbed and reduced from the amount that was, for that which was permitted was absorbed, but that which was forbidden was not absorbed.
+
+Mishnah 6
+
+ואינו נוהג בטמאה – for if he ate the sciatic nerve of prohibited [meat], the one who states that there is the imparting of a flavor by the nerve–sinew is flogged because it is a ritually impure, and not because of the sinew–nerve, and the one who states that the sinew–nerves have no flavor, is exempt from everything, for a pure piece of wood is what the Torah obligates him, but one that is impure, is not practiced.
+מבני יעקב נאסר – and yet that which is impure is permitted to them, until the Giving of the Torah.
+אמרו לו – this Biblical verse that they warned him at Sinai it was stated at Sinai, but until Sinai, they were not warned about it.
+אלא שנכתב במקומו – after it was stated at Sinai, when Moses came to arrange the Torah, he wrote this Biblical passage about the event, therefore, the children of Israel were warned afterwards that they should not eat the sciatic nerve [to known for which reason it was prohibited to them], but the Halakha is not according to Rabbi Yehuda.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כל הבשר אסור לבשל בחלב – there are those of them, from the words of the Torah, such as the flesh–meat of cattle. But there are those of them from words of the Scribes, such as the meat–flesh of fowl.
+חוץ מבשר דגים וחגבים – which are not either from the words of the Torah nor from the words of the Scribes.
+ואסור להעלותן עם הגבינה על השלחן – and even the flesh–meat of fowl whose eating is forbidden [with cheese] from the words of the Sages, it is forbidden to bring them up with the cheese on the table. It is a decree lest one brings cheese with the flesh–meat of cattle in a boiling tightly-covered pot, which is forbidden from the Torah, which is considered cooking.
+הנודר מן הבשר – in vows, he went after the language of human beings. And for every type of meat that a person calls “meat”, except for the meat of fish and locusts.
+
+Mishnah 2
+
+ובלבד שלא יהיו נוגעים זה בזה – for if they (i.e., meat and cheese) touch–come in contact, even though it is something cold with something cold, they require rinsing.
+שני אכסנאין אוכלין על שלחן אחד – specifically if they don’t know one another, but if they know each other, it is forbidden, for perhaps one of them will take from that of his colleague and will eat it. But the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 3
+
+טיפת חלב שנפלה – into the pot of one of the pieces for all of it is outside of the sauce, and he did not stir the pot nor did he cover it. The taste of the drop [of milk] was not divided–spread other than upon that piece alone.
+אם יש בנותן טעם באותה חתיכה – meaning to say, if there is not in that piece alone sixty [parts] to nullify the drop, the piece [of meat] is immediately forbidden and prohibits [the pieces] next to it, and it requires sixty [parts] corresponding the entire [piece of] meat.
+ניער את הקדרה – that he stirred it immediately, before the piece actually absorbed the taste from the drop [of milk], for now, the drop [of milk] has been mixed with everything.
+אם יש בנותן אעם באותה קדרה – meaning to say, there isn’t power in the drop [of milk] to prohibit all of it, other than if it has the flavor to give to the entire pot.
+הכחל – the nipples [of the breast] of the cow.
+קורעו ומוציא את חלבו – tears it by its warp (i.e., longitudinal direction) and woof (i.e., latitudinal direction) and squeeze it–fasten it into the wall and he is permitted afterwards to cook it with the meat in the pot.
+לא קרעו אינו עובר עליו – of he cooked it alone in the pot, and it is permissible to do this even ab initio, but since it (i.e., the Mishnah) is required to teach the concluding clause regarding the heart, if he didn’t tear it, he doesn’t violate anything regarding it, but nevertheless, there is a prohibition, it is also taught in the opening clause, that he doesn’t violate anything, but if he cooked it with the meat without tearing it, we estimate it by sixty [parts], and the nipple itself is part of the count, but the nipple remains always forbidden.
+הלב קורעו ומוציא את דמו. לא קרעו אינו עובר עליו – to be in extirpation, and in Tractate Keritot [22a], it establishes it with the heart of a fowl that does not have an olive’s bulk of blood, but the heart of cattle, one is liable for extirpation if he did not eat it and did not tear it after cooking it. But the flesh of the heart is not forbidden, for the heart is part but does not absorb.
+אינו עובר לבא תעשה – he cannot come to [the violation of] a negative commandment, meaning to say, one should not worry lest he eat it and transgress it; or alternatively he consumes it and does not transgress the negative commandment.
+
+Mishnah 4
+
+מותר לבשל ומותר בהנאה – there is nothing in it because of meat with milk, for “a kid” (“You shall not boil a kid in its mother’s milk” is written three times (i.e., Exodus 23:19, Exodus 34:26 and Deuteronomy 14:21) relating to the prohibition of meat in milk. And one of them is to exclude the unclean–levitically impure, for if he cooked the meat of unclean cattle, even in the milk of pure cattle it is permitted, but, however, regarding eating, it is prohibited because of unclean meat. And similarly, also, as the words “in its mother’s milk” is written three times, and one of those is to exclude impure milk, and even if the meat is pure.
+פרט לחיה ולעוף ולבהמה טמאה – a “kid,” excluding fowl which is not cattle. A “kid,” excluding a beast of chase, and even though a beast of chase is included within cattle. An additional Biblical verse comes to exclude it. A “kid,” and not unclean cattle, and we derive if from what is written (Genesis 27:16): “with the skins of the kids;” “Judah sent the kid [by his friend the Adullamite]” (Genesis 38:20) – here the Biblical verse explains to you that this “kid” is from the goats. But if he did not explain this, there is by implication, even the rest of the cattle, hence it was necessary for him to explain this.
+נאמר לא תאכלו כל נבלה – and it is stated in that same [Biblical] verse: “You shall not boil a kid in its mother’s milk, which implies that everyone who practices this prohibition of a carrion (i.e., an animal that has died a natural death), it has because of [the prohibition] of meat with milk. And there is a difference between Rabbi Yosi Haglili and Rabbi Akiva, for Rabbi Yosi Haglili holds that a beast of chase is according to Torah, for everything that is forbidden because of being a carrion, it also has the [prohibition of] meat with milk, except for the fowl, which has no mother’s milk. But Rabbi Akiva holds that beasts of chase are not from the Torah; alternatively, there is a difference between them concerning fowl according to the Rabbis. Rabbi Akiva who explained that it is not from the Torah, implying that it is from the Rabbis where regarding it there is a prohibition, but Rabbi Yosi Haglili did not explain this language and permitted it completely. But the Halakha is according to Rabbi Akiva.
+
+Mishnah 5
+
+קיבה – congealed milk that is within the maw.
+נכרי ושל נבלה – this is what he said, the maw [of the stomach] slaughtered by a heathen is carrion and this is prohibited.
+המעמיד – milk.
+בעור של קיבה – which is meat.
+אם יש בה – to impart a flavor with milk, it is prohibited, and if not, it is permitted, and even though he curdles [milk] since the flesh itself is of something permitted, and its prohibition is not other than on account of another matter that was combined with it, and we don’t say in this that everything follows after the curdling. But if he curdled the cheese in the flesh of the maw of a carrion, even if it doesn’t have what to impart a flavor in the milk, it is prohibited because the curdling is prohibited, and its prohibition is on account of itself. Therefore, [the Rabbis] prohibited the heathen cheeses because they curdle it in the skin of the maw of a carrion. But the rennet itself which is the congealed milk that is within the maw. We wind up that there isn’t a prohibition at all, that it is a mere secretion (see Tractate Hullin 116b). Maimonides wrote this, but Rashi wrote that the milk that is found congealed in the skin of the maw that we salt it in its hide. I would be wont to permit it until this point, for as long as no other milk is placed in it. But I would err in this for I would think as we state [in Talmud Avodah Zarah 29b -see Mishnah Avodah Zarah, Chapter 2, Mishnah 5) regarding the rennet from a whole [burnt] offering of a Kohen who is not squeamish sucks it out raw, we learn from it that it is a mere secretion and it is not forbidden. But it is not complete milk, as it is taught in our Mishnah that it is fit, when one sucked it from an animal with an organic inflicted disease, it is prohibited, we learn from it that it is milk. And the rennet of a burnt offering which is permitted, because it is not part of its body but rather that which is quaffed from its mother, and it is an entrance into the bowels like it is placed into a dish and it is permitted.
+
+Mishnah 6
+
+שחחלב מועלין בו – and even offerings of lesser sanctity (I.e., individual peace offerings, the thanks-offering, the Nazirite’s ram, the male firstborn of a kosher animal, animal tithes, and the Paschal lamb) which are the money of their owners, there is no sacrilege during their lifetimes, [but] there is sacrilege with the portions of the offerings consumed on the altar (i.e., portions of sin-offerings, guilt-offerings and peace offerings consumed on the altar such as the fats, the kidneys and the fat-tail, etc.) after their blood has been sprinkled, as it is written regarding offerings of lesser sanctity (Leviticus 3:16): “All fat is the LORD’s,” and thus it is written for them “the LORD’s,” to state that we call them the holy things of God, regarding sacrilege–misappropriation.
+וטמא – if he ate it with an impure body, he is liable for two sin-offerings; one because of fat and one because of impurity of an impure body.
+משא"כ בדם (see Tractate Meilah, Chapter 3, Mishnah 3) – for relating to blood, it is written (Leviticus 17:11): “[For the life of the flesh is in the blood, and I have assigned it to you] for making expiation for your lives upon the altar,” for expiation–atonement it was given, but not that it should be called, “mine” to make sacrilege–misappropriation, for it does not endure other than to atone for yourselves, but it does not have [anything] because of a sacrifice that is disqualified by improper intention [of the officiating Kohen] (i.e., “piggul”) for another thing permits it, such as the meat of holy things as the blood permits it to the Kohanim with his sprinkling of it, and like the example of the burnt offering whose blood permits it to the altar, for if its blood was not sprinkled, its limbs are not offered, as it is written (Leviticus 17:6): “That the priest may dash [the] blood against the altar of the LORD [at the entrance of the Tent of Meeting],” and afterwards, “and turn the fat into smoke as a pleasing odor [to the LORD].” These have in them [the possibility of] an offering disqualified by improper intention. But blood which in and of itself permits, they are not liable for regarding an offering disqualified by improper intention. But they don’t have an offering left over [after the time permitted for it to be eaten – punishable by extirpation] and impure also, as it is written, “with blood” twice to exclude. – “him” and “they” – one to exclude from an offering left over, and one to exclude from defilement.
+אלא בבהמה טמאה – as it is written (Leviticus 7:25): “[If anyone eats the fat of] animals from which offerings by fie may be made to the LORD [the person who eats it shall be cut of from his kin].”
+
+Chapter 9
+
+
+
+Mishnah 1
+
+העור והרוטב (the hide and the juice of meat) – because it is taught in the Mishnah in the chapter [four]: “A beast which was in hard labor” regarding the placenta–after-birth, and that it does not defile the defilement of foods nor the defilement of carrions, it (i.e., the Mishnah) teaches, “The Hide and the Juice of Meat” – chapter 9). But this that separates–divides, because it (i.e., the Mishnah) teaches in the chapter “A beast which was in hard labor” (in Mishnah 5): “[If] he found a live nine-months’ birth, it requires slaughtering and he is liable for to the ruling of ‘it and its young’,” it (i.e., the Mishnah) taught afterwards [the chapter] “It and its young.” But since it (chapter 5) is speaking about ritual slaughtering that is not appropriate, it (i.e., the Mishnah) teaches after it (chapter 6), “the requirement to cover up its blood,” and since it (i.e., the Mishnah) teaches in “the requirement to cover up its blood,” and that it applies to wild beasts and fowl, it (i.e., the Mishnah) teaches “The sinew of the hip–the sciatic nerve” (Chapter 7) which applies to wild animals but not to fowl. But since it teaches in “The sinew of the hip–the sciatic nerve” with the thigh that was cooked with the sinew of the hip [with forbidden swallowing], it teaches “Every [kind of] flesh” (Chapter 8), and after it, it returns to the first matter of the placenta–after-birth, or that doesn’t become defiled with the defilement of foods.
+העור והרוטב – the hide of the ritually slaughtered animal, such as, for example, less than an egg’s bulk of flesh and its hide is attached to it, it combines, because it protects the flesh, and the guards combine for a light defilement which is defilement of food, as It is written regarding it (Leviticus 11:37): “[If such a carcass falls upon] seed grain that is to be sown, [it is pure],” in he manner that people find for sowing, wheat in its husk and barley in its husk and lentils in their husks. But even though that in this verse (Leviticus 11:37 referenced above), it is written that “it is pure,” the reason is that it did not become susceptible, but adjacent to it (Leviticus 11:38): “but if water is put on the seed, [and any part of a carcass falls upon it]” that it becomes susceptible, it is impure.(i.e., “it is impure for you”).
+והרוטב – that it is congealed–becomes solid in that it is the manner to eat it with the meat–flesh, and combines to complete the measurement, like the bulk of an egg. But it is not able to receive defilement on its own.
+והקיפה – spices. But they are not considered to be food on their own, but rather, to be combined with foods.
+האלל (fatty substance of meat) – sinews of the spine and of the neck, and it is wide, white and hard, and we call it KAPILO in the foreign tongue. And its example is in Job [13:4]: “[If you invent lies,] All of you are quacks.” For once it is split–broken in two, it has no remedy to be attached once again, so you [as well], a thing that has no remedy, you say to provide a remedy. Alternatively, the Tanna–teacher [of the Mishnah] calls it אלל–fatty substance of meat–flesh which the knife has taken off (see Talmud Hullin 121a), when they flay the animal, sometimes when the knife removes from the flesh near the hide, and it is not considered food, but combines with the food.
+והקרנים והטלפים (and the horns and the hooves) – all that they sever them and blood comes out from them near their roots from below which are soft. But however, on their own, they are not food.
+מצטרפין – because it protects.
+לטמא טומאת אוכלין – to complete the measurement like the bulk of an egg, for impure foods do not defile with less than an egg’s bulk.
+אבל לא טומאת נבילות – if they are carrion [meat], they do not defile, and they don’t combine to the equivalent of an olive’s bulk to complete the measurement of a carrion to defile a person and he clothing that are upon him, as it is written (Leviticus 11:39): “[If an animal that you may eat has died,] anyone who touches its carcass [shall be impure until evening],” and not on the hide which does not have the equivalent of an olive’s bulk of flesh and the hide completes the equivalent of an olive’s bulk, for the person who comes in contract with it is not ritually impure, because the guarding does not combine to defilement of carrions. And similarly, the spices and the juice of the meat that becomes congealed are not a species of carrion. And the fatty substance of meat and the sinews are not meat–flesh. But we consume them generally with flesh–meat.
+כיוצא בו – [there is] that which defiles the defilement of foods, to receive defilement from the unclean reptile and it defiles other foods, but does not defile of its own accord the defilement of carrion to defile others.
+השוחט בהמה טמאה לנכרי – a Jew who slaughtered an impure animal for the needs of a heathen, and it is still moves convulsively, even though It is not fit for a heathen, for ritual slaughter is not permitted to the children of Noah until it dies, even so, since an Israelite did a ritual slaughter, it is as good–valid slaughter, for since that slaughter is permitted regarding that an Israelite with a ritually pure animal, his intention–thought is considered as food with a ritual slaughter, even with something ritually impure for a heathen. But a heathen, regarding ritual slaughter does not consider it in his thought as food, and we do not find it as slaughter concerning him. But something ritually impure for a Jew is not considered as food for him., for his intention is void.
+אבל לא טומאת נבילות עד שתמות – for this [verse] (Leviticus 11:39): “If an animal that you may eat has die.”
+או עד שיתיז את ראשה – which would be an animal body maimed to disfigurement and a carrion while alive, and it is considered as dead, and even if it is maimed to disfigurement.
+ריבה הכתוב לטמא טומאת אוכלים = for all of these has regarding food, tat they are food but it is not called carrion even though that it is belonging to it.
+האלל המכונס (flayed off meat that is collected) – this fatty substance of the concluding segment [of the Mishnah], for everyone, it is flesh that the knife has taken off in flaying near the hide.
+המכונס – that is gathered in one place. For its intention is not abolished, and the flesh is considered carrion, and he is liable for it if he came in contact or entered in the Temple or ate Holy food. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+אלו שעורותיהן (their hide is deemed equivalent to their meat) – they defile like their meat–flesh.
+ועוד חזיר של ישוב – because it is soft and they eat it.
+אף עור חזיר הבר – for he holds that this also is soft–tender. But the Halakha is not according to Rabbi Yehuda (actually, it should read, Rabbi Yosi, here, as Rabbi Yehuda’s comment in the Mishnah does not come until much later in the text).
+חטוטרת של גמל הרכה (hump of a young camel) – all the while that it didn’t carry a burden.
+עגל הרך – all the while that it nurses.
+ועור הפרסות (skin of the hooves) – when they sever–cut off the legs, and it is soft.
+בית הבושת (pudenda) – the sides of the womb of the female.
+ועור שתחת האליה – the hide of the tail from under the place where there is no hair, because it is soft.
+האנקה (hedgehog) – RITZU
+והלטאה (a species of lizard) – LEVIYARDA.
+חומט (snail) – LUGMA.
+הלטאה כחולדה (the lizard is equivalent to the weasel) – its hide is smoother than its skin, but the Halakha is not according to Rabbi Yehuda.
+וכולן שעיבדן (and all of them which one tanned) – all of these which they stated that defile like he meat, if he tanned them, they became hide and were abolished from the law of flesh and are pure.
+או שהלך בהן – that he stretched them in order to trample them, which is a bit like tanning them (and do not impart food uncleanness).
+חוץ מעור אדם – it is the law of the Torah that the skin of man, after it is tanned, it is pure, and what is the reason that they said tha the skin of man that is tanned is impure, as a decree lest a person work the skins of his mother and–or his mother into mats–rugs to sit and–or to lie upon them.
+יש להן עורות – and not one of them (i.e., the eight reptiles described in Leviticus 11:29-30) that 8ts hide will defile like its skin–meat. And it is not like the First Tanna–teacher who considers that four of them – their hides are like their meat–skin. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 3
+
+בטהורה ובטמאה – whether it (i.e., the animal – beast or wild animal) is ritually slaughtered as a pure animal and the one who flays it is impure, or whether it is a impure carrion and the one who flays it is pure, if he flays it to make from the hide a spread–mat, that is, a mattress to spread out on top of the bed or on top of a table, as for example, when he tears and severs the hide completely lengthwise from the head of the animal until its tail, and he begins to flay the hide, there would be a connecting handle to remove the defilement from the carrion if a pure individual comes in contact with the hide, to bring in the defilement to the meat if it is pure.
+עד כדי אחיזה (enough for a hold [on the carcass]) – which are two handbreadths, but more than this it is not handle to bring in or to remove defilement, but if the meat is pure and defilement touched it with more than these two handbreadths, the meat was not defiled, but if the meat was carrion and something pure that is more than two handbreadths touched it, these did not defile the pure [meat].
+ולחמת (waterskin) – if he did not sever the hide lengthwise from the beginning, but rather flays it double for the needs of the waterskin, he begins from the neck and turns it over towards its tail.
+עד שיפשיט את החזה (until he will flay the breast) – which is the connector. And one who touches the hide is like one who touches the meat–skin – whether to become impure–contract uncleanness or whether to make impure–impart it, because the breast is the hardest to flay from all of the limbs.
+המרגיל (one who flays the animal from the foot upwards (the entire skin is considered as connected with the flesh – as long as the process lasts – for purposes of Levitical uncleanness) – that he begins from the feet of the animal to flay and he flays it double for the needs of the waterskin.
+כולו חבור – because e he breast is the end of his flaying. Therefore, it is all connected until the breast, and a person who touches the flayed hide, l=is like touching the skin–meat whether to impart uncleanness or to become unclean.
+עור שעל הצואר – and it was flayed of itself. Therefore, it is not connected to do the first playing that is connected in the manner that the breast makes.
+וחכמים אומרים וכו' – and the Halakha is according to the Sages.
+
+Mishnah 4
+
+עור שיש עליו כזית בשר – in one place [of carrion meat].
+הנוגע בציב היוצא ממנו (the tassel–shred that proceeds from it – the tassel-like ends of the hide) – a strip and a wart that goes out from the same flesh and is suspended and connected in part. And with that tassel, there isn’t an olive’s handbreadth, but it is from its hide of an olive’s handbreadth.
+ובשערה – that is on the hide opposite that skin–meat.
+טמא – for the hair is a protection.
+מטמא במשא – for it carries an olive’s bulk of carrion.
+ולא במגע – for it is impossible to touch together, and the two touches–contacts do not combine.
+לא במגע ולא במשא – as it explains the reason in the concluding [clause], that the hide renders them negligible.
+ומודה ר"ע – and even though there isn’t an olive’s bulk from its hide in one place, in the same manner as for example, when he inserts two halves of olives on a spindle–chip, meaning to say, on a thin piece of wood, and shook them, that it is ritually impure. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 5
+
+קולית (marrow-bone) – every bone that has in marrow is called a marrow-bone. And the marrow-bone of a corpse, one who touches it, whether it is stopped up or whether it is hollowed out, is ritually impure, for a bone like a barley corn of a corpse defiles through contact and carrying, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person who was killed or who died naturally,] or human bone [or a grave, shall be impure seven days].”
+וקולית המוקדשים – the sacrifice that is rejected in consequence of improper intention in the mind of the officiating priest and the portions of the sacrifices left over beyond the legal time and bound to be burnt defile the hands, for the Rabbis decreed regarding them because of suspected Kohanim (of willfully unfitting a sacrifice in order to spite the owner) and–or Kohanim who shirked their duties, and they decreed even with the bones hat were used for the portions of the sacrifices left over beyond the legal time.
+קולית נבלה – the marrow-bone of a carrion – its bones do not defile, as it is written (Leviticus 11:39): “[If an animal that you may eat has died, anyone who touches] its carcass [shall be impure until evening],” and not the bones, and similarly for the moving creatures–reptiles. Therefore, those that are stopped up are pure, even from being defiled by carrying, and all the more so, through contact, for it is impossible for it to touch the bone-marrow that is inside. But even though the guard brings in and removes defilement, these words refer to a thing where it is possible to touch the defilement itself, even if only the guard touched it, it is impure, but where it is impossible to touch the defilement itself, the guard does not defile it.
+נקובים כל שהוא (hollowed out in any amount whatsoever) – een like the thread of hair where it is possible to bring into it a thread of hair of his head or his beard, for he becomes defiled through thins.
+מנין שאף במשא – it is referring to the bone-marrow of a carrion, for a moving creature–unclean reptile does not defile through carrying.
+
+Mishnah 6
+
+ביצת השרץ – there are eight moving creatures–creeping things that attach eggs, such as the toad, the sand lizard and the lizard (see Leviticus 11:29-30: “The following shall be impure for you among the things that swarm on the earth: the mole, the mouse, and great lizards of every variety; the gecko, the land crocodile, the lizard, the sand lizard, and the chameleon.”).
+המרוקמת (the egg of a creeping thing in a developed state) – where a chick–young bird is formed within.
+טהורה – because it is impossible to touch the chick–young bird that is inside.
+ניקבה כל שהוא טמאה (if it is pierced in any measure, it is impure) – and even though he didn’t touch it, for the guard brings it and removes the defilement in something that is possible to touch.
+עכבר שחציו בשר – there is a species of mouse which is not “fruitful and multiply” but rather, from itself, it is formed from the ground, like garbage that breeds worms, and if it still has not completed the creation of the mouse, other than from one side – the right or the left, he who touches the flesh is ritually impure. The earth over against the flesh is pure.
+רבי יהודה אומר כו' – but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+האבר והבשר המדולדלים בבהמה – the limb is detached from it, which are the flesh, and sinews and bones, or only the flesh is detached from it, but they still are stirred up in it slightly. But there is a difference between a limb from a living animal to flesh from a living animal For the limb defiles man and utensils like a carrion, but the flesh which is not a limb, is pure from nothing, as we derive from Scripture as it is written (Leviticus 11:39): “If an animal that you may eat has died,” from part of he animal, as, for example, a limb from it, but the end of the Biblical verse, “anyone who touches its carcass shall be impure [until evening],” but since it is written, “if [an animal hat you may eat] has died,” implies that we require something similar to death that does not make an exchange–substitution, excluding flesh that makes substitutions that if one tears off flesh from the animal, other flesh will rise up under it (i.e., in its place).
+מטמאין טומאת אוכלין – if he thought about them to feed them to a heathen, they would be food that received defilement and [are able] to defile others, for their own defilement isn’t within them until he tears out all of them (i.e., the flesh, sinews and bones), but one receives defilement from the creeping thing and through it, they defile the others.
+וצריכים הכשר – to come into water after they are detached, and afterwards they are susceptible to ritual impurity forever.
+נשחטה הבהמה – they were purified from defiling more because of being carrion. But even though they are forbidden for consumption because of (Exodus 22:30): “[you must not eat] flesh torn by beasts in the field,” through carrion they became purified, for ritual slaughter does not make a limb detached from the body (see Leviticus 11:32 – and Talmud Hullin 74a – the natural death of an animal causes the hanging limb to be considered as if detached – in life-time, so that it does not come under the law of carrion – but slaughtering does not – and the dangling limb is considered as a part of the slaughtered animal – see also Talmud Hullin 129a).
+הוכשרו בדמיה – to be able to receive defilement without other preparation, like the law of the beast that was slaughtered and blood came out from it when its flesh had been preparated with that same blood.
+מתה הבהמה הבשר – that was dangling. צריך הכשר – to be susceptible for ritual impurity from the creeping animal if it had not been prepared once its skin was dangling. For it lacks the defilement of the carrion, for death makes the falling off of a limb detached from the body and it is considered as if that limb fell or that dangling flesh, and it is not made a carrion with it in its death, but rather, it separated from life, it and the flesh that separates from the pure life.
+האבר מטמא משום אבר מן החי – for death makes the hanging limb to be considered as if detached as we have explained, and does not make a carrion with it. Therefore, it does not defile because of carrion. But there is a difference between a limb from a living animal and a limb from a carrion, for flesh that separates from the limb of a living animal does not defile, for even flesh that separates from the living does not defile all the more so, flesh that separates from the limb of a living animal, whereas flesh that separates from a limb from a carrion defiles like the flesh that separates the carrion itself.
+ורבי שמעון מטהר – for it is impossible to maintain the words of Rabbi Shimon with this concluding phrase, for whichever way you turn, if death makes the hanging limb to be considered as if detached to become defiled because of the limb from a living animal, but does not make a hanging limb to be considered as if detached to be defiled because of a limb from a carrion. Therefore, by force, Rabbi Shimon refers to the opening clause [of the Mishnah] - the limb and flesh that are dangling on the animal defile food defilement in their place, but Rabbi Shimon purifies the limb all the while that hat it is from its hide in living creatures that does not defile through food defilement. But the reason of Rabbi Shimon, that stated the Biblical verse (Leviticus 11:34): “As to any food that may be eaten, [it shall become impure if it came in contact with water],” food that you can feed to heathens with permission is called fod and it defiles the defilement of food, excluding the limb and the dangling flesh that are forbidden to a heathen because of the limb of a living animal and flesh from a living animal. They are not called food and they do not make the defilement of food. But the Halakha is according to Rabbi Meir in both of these.
+
+Mishnah 8
+
+המדולדלים באדם טהורים – for (Numbers 19:14): “when a person dies [in a tent]” it is written.
+מת האדם הבשר טהור – for death makes the dangling flesh and the the flesh that separated from the living human being pure–clean.
+האבר מטמא משום אבר מן החי – but the law of the limb that separates from the living human is what defiles, all the while that it is complete limb, it defiles through contact, and carrying and through tent-defilement. But an olive’s bulk of flesh that separated from him, or a bone the size of a barley-corn that separated from him, is pure–clean.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+הזרוע והלחיים. בארץ ובחוץ לארץ (the shoulder and the cheeks [and the stomach] – because it was needed to teach [in the Mishnah] with regard to unconsecrated products but not with that which is dedicated [to the Temple], he teaches all of them.
+בפני הבית – at the time when the Temple existed.
+ואתן אותם – (Leviticus 7:34: “and given them [to Aaron the priests and to his sons as their due from the Israelites for all time].”) – it is written regarding the shoulder and the cheeks. They are a a limitation: Dקואthe shoulder and the cheeks, yes; anything else, no.
+
+Mishnah 2
+
+כל הקדשים שקדם מדם קוע להקדישן – behold they are like one who dedicates–sanctifies wood and stones, and there isn’t in them an object which is consecrated as such.
+ונפדו חייבין בככורות – if they gave birth after hey were redeemed, but not prior to redemption, for that which is consecrated for its value is superseded from the first born [animal] for holiness does not takes effect on something already possessing holiness.
+וולדן וחלבן מותר לאחר פדיונן – but he dedicates–sanctifies [animals[ without physical blemish but if they became physically blemished and were redeemed, their offspring are forbidden as mentioned above. But whether regarding the first clause [of the Mishnah] where it is taught that is permitted or the latter clause [of the Mishnah] where it is taught that is forbidden, we are dealing with a case where the animal became pregnant prior to its redemption and that it gave birth after its redemption, and its milk also, when we sanctify [animals] without physical blemish and they were redeemed, he derives them that they are prohibited, as it is written regarding consecrated animals that are disqualified that were redeemed (Deuteronomy 12:15): “[But whatever you desire], you may slaughter and eat meat [in any of your settlements],’ you may slaughter, but not shear, you may eat, but not for your dogs, meat, but not milk–forbidden fat.
+ואין עושין תמורה – [and you don’t make an exchange of one sacrificial animal for another] even prior to their redemption. [An animal] that is good initially one can make an exchange of one sacrificial animal for another, and even I it becomes bad after one has sanctified it, but an animal that is initially bad, one does not do an exchange of one sacrificial animal for another.
+ואם מתו יפדו – and even though they ae not appropriate other than for dogs and we hold that we don’t redeem Holy Things to feed them to dogs. These are like mere wood and they do not remove the object which is consecrated which is irredeemable.
+חוץ מן הבכור והמעשר – and even though their physical blemishes preceded their dedication–sanctification, complete holiness takes effect for all their things, urt they are not fit to be sacrificed, for the All-Merciful assigned the firstborn in the womb, and it makes no difference whether it is pure or whether there is a physical defect, it is holy. He pure animal is offered up, but the one with a physical defect, the Kohen consumes with its defect, and the tithing of cattle is also written concerning it (Leviticus 27:32-33): “[All tithes of the herd or flock – of all that passes under the shepherd’s staff,] every thenty one -shalll be holy to the LOD. He must not look out for good as against bad, [or make substitution for it].” “Good” is an unblemished bull; bad is a bull with a physical defect.
+מום עובר קודם לשהקדישו – a passing physical defect is like he lacks it.
+פטורים מן הבכורה – as it is written regarding consecrated animals that are disqualified that were redeemed (Deuteronomy 12:15): “ [The unclean and the clean alike may partake of it,] as of the gazelle and the deer.” Just as the gazelle and the deer are exempt from the law appertaining to first-born animals, because it is written (Deuteronomy 15:19): }You shall.consecrate to the LORD your God all male firstlings that are born in your herd and in your flock,” even consecrated animals that are disqualified that were redeemed even if they were born after they were redeemed, they are exemot from the law appertaining to the first-born.
+המתנות – the shoulder, the cheeks and the stomach.
+וולדן וחלבן – we are speaking of when it became pregnant before its redemption and gave birth after its redemption, as was explained above. If it became pregnant and gave birth after its redemption, its offspring is a deer and a ram. But if it did not give birth prior to its redemption, even if its physical defect preceded its dedication–sanctification, also, its offspring are forbidden.
+והשוחטן בחוץ חייב – and even though they are not worthy for the entrance to the Tent of Meeting because they have physical defects, and it is taught in the Mishnah (actually a Baraita, Tractate Yoma 63b and Tractate Temurah 6b): That which is worthy for the entrance to the Tent of Meeting, we are liable for [if slaughtered] outside [the Temple courtyard], and that which is not worthy inside, we are not liable for [if slaughtered] outside, Our Mishnah establishes it as a veiled or withered spot in the eye–cataract and that it is [the opinion of] Rabbi Akiva who stated (see Tractate Zevakhim, Chapter 9, Mishnah 3) that [regarding animals that are blemished], if they have gone up, they should not go down; therefore, for since they are inside, they do not go down, and we are liable for them outside if he slaughtered them prior to their redemption.
+ועושין תמורה – prior to their redemption, as it is written (Leviticus 27:10): “[One may not exchange or substitute another for it,] either good for bad, or bad for good; [if one does substitute one animal for another, the thing vowed and its substitute shall both be holy].”
+ואם מתו – from their own accord.
+יקברו – and we don’t redeem the Holy Things to feed them to the dogs.
+
+Mishnah 3
+
+בכור שנתערב במאה – Our Mishnah is dealing with a firstling that came into the hand of a Kohen and a physical defect befell it while in the Kohen’s hand and he sold it to an Israelite with its physical defect. For if it had been a firstling in the hand of an Israelite prior to his giving it to the Kohen, why would we exempt all of them from priestly gifts? The Kohen should say to him: “If it is a firstling, all of it is mine, and if it is not a firstling, give me my gifts.” But, if had already come into the hand of the Kohen and he sold it with its physical defect to an Israelite, and it became mixed up with one hundred [unconsecrated animals], we exempt all of them from [being given] as priestly gifts, for each and every [person] can set himself aside and say to the Kohen: “Mine is the firstling, that he Kohen sold” and he is exempt from the gifts, and from the firstling, we don’t give gits for there can be no sanctity that occur to something [already] holy.
+אחד שוחט את כולן פוטרים לו אחד – that it is impossible that the firstiling would not be one of them, and he is able to say, “this is it.”
+צריך שירשום – that he should make on it a sign, that everyone will understand that the Kohen or the heathen have a joint-ownership in it.
+ואם אמר לו – if the Kohen told the Israelite: “I am selling you this cow, except for the [priestly] gifts that are within it.
+פטור – the Israelite [is exempt] from giving the [priestly] gifts.
+אמר לו – An Israelite [said] to his fellow, a slaughterer: “See me the intestines of this cow.
+והיו בהן מתנות -, the stomach, which is one of the [priestly] gifts.
+נותנו – takes this to the Kohen.
+ואין המוכר מנכה לו מן הדמים – for the purchaser knows that the [priestly] gifts are there, and this one did not sell him the stomach.
+לקח הימנו במשקל – So many Litra (pounds)., and he weighed for him the stomach and the purchaser gave it to the Kohen, for it was something stolen with him and he needed to return it, and the butcher would deduct for him from the monies, for he sold a thing that is not his. But if the ritual slaughterer sinned and did not give the [priestly] gifts from the animal,the eat is not forbidden for eating. But we excommunicate him. For even a Kohen who is exempt from the [priestly] gifts, if he is a butcher, that slaughters and sells it in the marketplace, we wait for him two or three weeks, and from then onwards, we remove from it the [priestly] gifts and give them to other Kohanim. But if he established a butcher house, we don’t wait for him, but rather remove it from him immediately bbut if he did not want to give them, we excommunicate him.
+
+Mishnah 4
+
+מן הפרק של ארכובה (from the joint of the knee to the shoulder-blade of the forefoot) – which is sold with the head.
+עד כף של יד (until the palm of the hand) – a wide bone of the shoulder that we call ASPALDONE. And they are two bones. The middle bone which is from the joint of the knee to the shoulder blade of the forefoot which is sold with the head until the place that is opposite in the known camel. And the upper bone that is attached to the body. And the right foreleg alone is what they give to the Kohen, as it is written (Deuteronomy 18:3): “[he] must give the shoulder, [the cheeks and the stomach] to the priest,”ץ the dexterous part of the forearm.
+והוא של נזיר – meaning to say, and similarly (Numbers 6:19): “[The priest shall take] the shoulder [of the ram] when it has been boiled,” that is mentioned regarding the Nazir, such is taken
+וכנגדו ברגל שוק – that is stated regarding the offering of well-being–peace offering – these are two bones from the joint of the knee to the shoulder blade of the forefoot until the thickest part of the flank (i.e., the thigh, hip) which is all of the thigh.
+סובך של רגל (the fleshy part of the leg–calf) – that is the joint that is between the thigh-bone and the middle bone. But the Halakha is not according to Rabbi Yehuda.
+הפרק של לחי – near the temples and cuts it towards downward.
+עד פיקח של גרגרת (protruding thyroid cartilage) – until the thyroid cartilage–Adam’s Apple which is the upper ring and the opening of the windpipe which is the lower jaw with the tongue. Another explanation: thyroid cartrilage is a large ring of the windpipe that is made round like a protruding cartilage, and the protruding cartilage is round like a ball and within it is a hole hat the women insert in the spindle to make it heavy when they spin with it.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+ראשית הגז – Whomever shears his sheep and even if he shears them one-hundred times, he gives from the shearing a gift to the Kohen.
+נוהג בארץ ובחוצה לארץ – but today, the practice, of the world according to Rabbi Elai, who said, that the first of the fleece is not practiced other than in the Land [of Israel]. For it derives [through an analogy], from the laws of Terumah–heave offering (see Talmud Hullin 136a: See Deuteronomy 18:4: “You shall also give him….the first shearing of your sheep–וראשית גז צאנך תתן-לו and the fact that Terumah must take place in the land of Israel – Deuteronomy 26:2: “which you harvest from the land that the LORD your God is giving you”–אשר תביא מארצך אשר ה' אלהיך נתן לך ). Just as Terumah–heave-offering is not practiced other than in the Land [of Israel], so the first of the fleece is not practiced other than in the Land [of Israel]. But my teachers–masters taught that the gifts also are not practiced other than in the Land [of Israel], for the first of the fleece and the gifts are equivalent. But the rest of the Sages of that generation did not agree with them.
+במקודשים – even the offerings for Temple repair, because it is written (Deuteronomy 18:4): “the shearing of your sheep,” but not that of which is dedicated to the Temple.
+נוהגים בבקר ובצאן – as it is written (Deuteronomy 18:3): “[Everyone who offers a sacrifice,] whether an ox or a sheep, [must give he shoulder, the cheeks, and the stomach to the priest].”
+ובמועט – even if he only slaughtered one [animal].
+אלא ברחלות – It is written here (Deuteronomy 18:4): “the shearing of your sheep” and it is written there (Job 31:20): “As he warmed himself with the shearing of my sheep.” Just as there it is sheep, even here it is sheep.
+
+Mishnah 2
+
+ושתי צאן – so we see that two are called sheep.
+שנאמר חמש צאן עשןיות – that they order their husbands say to him: “Arise and perform a new Commandment that was not commanded upon him that is less than this. And this corresponding per force, the first shearing, as it is written [in the Torah] regarding (Deuteronomy 18:4): “[the first shearing of] your sheep,” which implies many, whereas regarding the ox it is written (Numbers 18:17): “But the firstlings of cattle–בכור שור, [sheep or goats ]” (singular construction in the Hebrew) which implies even one. And similar gifts (Deuteronomy 18:3): “whether an ox or a sheep–אם שור אם שה .”
+מנה מנה ופרס – each one is a Maneh and one-half. But less than this is not considered shearing, for this is the least of shearing.
+בכל שהוא – not exactly, for since with less than sixty Selaim, he is not liable for the first of the fleece, but rather, since Rabbi Dosa [ben Harkinas] gives a large measure, the Tanna–teacher [of the Mishnah] calls for a small measurement according to the Rabbis of “however much they produce.” But the Selah – its weight is twenty-four Ma’ah. And the weight of each Ma’ah is sixteen stones–kernels of barley.
+כמה הוא נותן לו – he comes to divide the first of the fleece that is in his hand, he should not give less than the weight of five Selaim of wool to each Kohen.
+מלובן – but the Israelite will not be liable to bleach it, but rather, he will give him a measure from the dirty wool, which is that it is not bleached until the Kohen will, that is, which is not bleached until that the Kohen will bleach it, he will estimate the weight of five Selaim of bleached wool.
+כדי שיוכל לעשות ממנו בגד קטן – that is worthy for service [in the Temple]. And what is it? A belt–אבנט . Because the Biblical verse supported [by being adjacent to] after [the law of] the first shearing (Deuteronomy 18:5): “For the LORD your God has chosen him and his descendants, out of all your tribes, to be in attendance for service [in the name of the LORD for all time[.” We learn from it, that this is what it says: Give him from the first shearing of your sheep in order that he can make clothing to be in attendance for service. And the smallest of the clothing that is appropriate for [Divine] service is the belt, and it iis made from five Selaim of bleached wool. But the first shearing has no fixed measure from the Torah. But from the words of the Scribes, it should not be less than one sixtieth. But there is no obligation for the first shearing until he shears five sheep, and that the shearing of each one of these five, there is not less than twelve Selah, for if there was one of them less than twelve Selah, even though the five of them (i.e., sheep), shears more than sixty Selaim, this would be execmpt.
+עד שצבאו – its owners [would dye it] prior to giving it.
+פטור – from giving him more. For it was acquired through change, and it is like he damages the gifts of priesthood or that he consumes them, that he is exempt.
+ולא צבאו – this is not a change, and yet, in its natural form.
+הלוקח גז צאנו של נכרי – when it is attached to the sheep, he is exempt, for it is written (Deuteronomy 18:4): “the first shearing of your sheep.” But this sheep is not his, and the All-Merciful was stringent with sheep, and not on its shearing.
+אם שייר המוכרת המוכר חייב – for the purchaser said to him, the gift of the Kohanim is with you.
+ואם לאו הלוקח חייב – for the seller said to him, “I have not sold you the gift for the Priest.”
+שחופות – neither black nor white.
+זה נותן לעצמו – the purchaser gives to himself on what he purchased, and the seller gives to him on what remains with him. For the shearing of the white–bleached ones is better than that of indistinct color–grey. And similarly, regarding males and females, the shearing of the males is hard and that of the females is soft.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+שלוח הקן. אבל לא במקודשין –consecrated [birds] are found, for if they were non-holy, they would be liable for letting [the dam] go forth from the nest, such as the example where he had a bird and he consecrated it while it was in his domain for keeping the Temple in repair, but it escaped and he found it afterwards lying on the nest and he recognized it. Alternatively, such as the example when he consecrated pigeons of [his dove-cote] to the Altar for a free-will burnt offering, and afterwards when these pigeons grew up, they escaped and built a nest in another place, for at the outset, when he sanctified them, they were his, and sacred Temple property takes effect upon them, and now that he found them, they are not designated–at his disposal–captive but if they were profane, they would be נו
+ואינו נוהג אלא בשאינו מזומן – as it is written (Deuteronomy 22:5): “[If, along the road,] you chance upon [a bird’s nest], excluding one that is at your disposal [in your courtyard](see Sifre Deuteronomy 227).
+שקננו בפרדס – that they rebelled and went out from the house, and they don’t return to the house and they become belonging to the desert. And an orchard is not designated because they can flee–escape.
+הרדסיות – for it is their manner to be raised with people and in the name of King Herod who was engaged in raising them, they are called, Herodian doves, by his name.
+
+Mishnah 2
+
+עוף טמא פטור מלשלח – as it is written (Deuteronomy 22:6): “a bird’s nest.” A “bird” implies whether pure or impure, a pure bird, not an impure one.
+עוף טמא רובץ על ביצי עוף טהור – even though that this species of pigeons are ones that are sent out from the nest], he is exempt, for we require, “a bird’s nest” (Deuteronomy 22:5) that the mother who makes a nest is pure.
+ועוף טהור הרבץ על ביצי עוף טמא – for Scripture states (Deuteronomy 22:7): “and take only the young,” for you, but not for your dogs.
+קורא – In Arabic, we call him “Sonar,” and in the foreign language, “Pardiz,” for it is the manner of the male [bird] to lie down on the eggs like the female [bird], therefore, Rabbi Eliezer obligates to send away the male [bird], but with other birds, Rabbi Eliezer admits that the male is exempt, for the All Merciful stated, “mother” (Deuteronomy 22:7), and not the father, but the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 3
+
+בזמן שכנפיה נוגעות בקן חייב לשלח – as Scripture states (Deuteronomy 22:6), “sitting over [the fledglings or the eggs]” but not flying. But since it is written, “sitting over,” and it didn’t write, “sitting,” we learn from it that if its wings touch the nest, she is liable to be sent away.
+שנאמר שלח – and it implies, forever.
+נטל את הבנים – for since he took the fledglings, he had a designated–captive nest.
+
+Mishnah 4
+
+לקה ואינו משלח – even though this Is a prohibition that after its violation is transformed into a positive commandment, flogging is not administered. Here this is the reason, as Rabbi Yehuda holds that sending away is implied from the outset, but what are you able to do when you find the nest? You send away the mother bird, and there is not here a negative prohibition that after its violation is transformed into a positive commandment, but rather, you have violated a positive commandment and a negative commandment, but the Halakha is not according to Rabbi Yehuda.
+אין לוקין עליה – if he fulfilled the positive commandment that is in it, but if he did not fulfill the positive commandment, such as when one takes the mother from the fledglings and slaughters it, it dies while under his control, he is flogged.
+
+Mishnah 5
+
+מצוה שהיא כאיסר – that there is no loss of money in it, other than a small amount.
\ No newline at end of file
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+Bartenura on Mishnah Chullin
+ברטנורא על משנה חולין
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Chullin
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+He slaughters the meat against his will: That if he accepts a Dinar from the buyer, he gives him a Dinar's worth of meat.
+..
+
+Chapter 6
+
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+
+
+
+And the Halacha is not like R. Yehuda.
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+Bartenura on Mishnah Chullin
+ברטנורא על משנה חולין
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Chullin
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Bartenura on Mishnah Chullin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הכל שוחטין – There is a refutation in the Gemara [that the words] הכל שוחטין –”everyone may [perform the act of ritual] slaughter [of animals]” [refer to the case] ab initio [and the words] ושחיטתן –”their slaughtering” [refers to a case] de facto, since from the beginning [of the Mishnah] [these words] imply that what we include from [the words]הכל שוחטין –”everyone may [perform the act of ritual] slaughter [of animals]” ab initio and from the conclusion [of the Mishnaic phrase] implies that when we include from [the word] הכל–”everyone” post facto, we [in fact] extend it, but ab initio, we do not extend [what is included in] it; and that we cannot say that our Mishnah withholds something ab initio and that one thing [only] is taught. And since [the Mishnah] teaches הכל שוחטין–everyone may [perform the act of ritual] slaughter [of animals], it is obvious that is fit [i.e. kosher] and that the upshot is [that] our Mishnah is explained as such in the Gemara. [The words] שוחטין–” [imply that] everyone may [perform the act of ritual] slaughter [of animals]” [means] that everyone who are specialists who know the laws of ritual slaughter [of animals] [may perform the act of] slaughter[ing] animals [ritually] even though they are not [necessarily] presumed for it, for they have not slaughtered [ritually] in the presence of us [i.e. the judges] three times to see if they have the [inner] fortitude not to be overcome (i.e., his hand not trembling – see Hullin 3b] while slaughtering and cause a pausing in the act of slaughtering [which would nullify their act ritually]. What case are we referring to? That they are considered specialists at the time that those who deliver to him [an animal] to ritually slaughter know and recognize in him that he knows the laws of ritual slaughter, but if they do not know concerning him if he [indeed] knows the laws of ritual slaughter, he should not [perform] a ritual slaughter, and if he did slaughter [an animal ritually], we examine him, and if he knows the laws of ritual slaughter, his [act of] slaughter[ing] is [considered] kosher–fit.
+חוץ מחרש שוטה וקטן – For even post facto, and [even if] they (i.e., the deaf-mute, imbecile and minor] know the laws of ritual slaughter, it is forbidden to eat from their slaughtering, since they are always presumed to ruin it since they lack [mature] awareness.
+וכולן ששחטו – Since it [our Mishnah] does not teach [the words] “ואם שחטו–and if they slaughtered” but rather [taught the words] “וכולן ששחטו–and everyone who slaughtered” implies that it [the words] do not [refer to] the deaf-mute, imbecile and minor alone, but even regarding those who they [i.e. the judges] do not know if [the individual] knows the laws of ritual slaughter since the first part of the Mishnah refers to [the fact] that they examine him or bring him before them to examine him and he slaughters and others seem him and bring him before them to examine him, his slaughtering is [considered] kosher–fit but the law does not follow this Mishnah but rather, even though others do not see him and bring him [i.e. the slaughterer] before them to examine him, his slaughtering is [considered] kosher–fit, since most [people who are engaged] in ritual slaughter are specialists and even ab initio, may slaughter, even if though others do not see him [perform this act].
+שחיטת עובד כוכבים – even [if the act of a ritual slaughter performed by an idolater] if it is done according to Jewish law with a Jew standing over him, it [his act of slaughtering] is considered to be like that of a carrion (an animal who died naturally) but it is not prohibited to derive benefit from [his act of slaughtering] since specifically the act of slaughtering of a person who holds fast to his idolatrous beliefs, [a Jew] is prohibited to derive benefit [from his acts], but not regarding the thinking of a heretic regarding idolatrous practices, but the idolater spoken of here is from those actions follow the behavior of his ancestors.
+ומטמאה במשא – As it is written (Leviticus 11:40): “[anyone who eats of its carcass shall wash his clothes and remain clean until evening;] and anyone who carries his carcass shall wash his clothes and remain clean until evening.” And even though he had not touched it. For the Mishnah did not have to teach this, for since it is something that died of itself (i.e., “neveilah”), it is known that an animal that died of itself defiles [an individual] by carrying it (i.e., a dead carcass), but it (the Mishnah) comes to inform you, that this defiles only via carrying alone, and there are others which defile even through content in the tent (where it is found). And which is this? An offering to an idol (Avodah Zarah 32b).
+השוחט בלילה וכן הסומא – The Mishnah teaches that an individual who slaughters [an animal] at night is compared to a blind individual. Just as a blind person in a dark place [should not engage in ritual slaughter], so too an individual who engages in ritual slaughtering at night in a dark place, and in this matter it [our Mishnah] teaches [through the use of the word] "השוחט"–he who performs ritual slaughter – post facto, yes, but not ab initio., but when there is a torch before him, even ab initio, he may perform acts of ritual slaughter at night.
+השוחט בשבת – Even though that if he acted (by performing an act of ritual slaughter on Shabbat) willfully, he would make himself liable [to the death penalty], his [act of] ritual slaughter is [considered] fit; but however, it would be forbidden to consume it on that day, and for this reason, it [the Mishnah] teaches “[he who ritually slaughters] on the Sabbath and on the Day of Atonement” in order to make an analogy between the Sabbath and the Day of Atonement. Just as it forbidden to eat [it] on Yom Kippur the entire day because [of the requirement] of “afflicting [of one’s soul],” so too on the Sabbath it is forbidden in eating it the entire day. But on Saturday night (i.e., the aftermath of the Sabbath), it is permitted [to be consumed] whether by him or by others. And a person who performs an act of ritual slaughtering on Shabbat for an infirm individual has acted in a permissible manner, and it is permitted for a healthy individual to eat from that [what had been slaughtered] raw meat, but not cooked, lest he increase it for him.
+
+Mishnah 2
+
+מגל יד – It has two edges (the מגל יד is an implement combining knife and saw) – one smooth like a knife and the other which has notches; and on the side which is smooth, one should not ab initio engage in ritual slaughter [with it] as a preventative measure lest one perform a ritual slaughter with the side that is defective. And therefore, the Tanna taught [the word] "השוחט"–”he who performs a ritual slaughtering” and it implies, that de facto, one may slaughter [with this utensil] but not ab initio. And we learn from this that a defective knife, which contains enough to ritually slaughter with from the defect and beyond, it is prohibited to perform ritual slaughtering with it ab initio, other than if one wraps the defective part in a garment or in bulrushes–reed-grass so that now it would not be possible to decree that perhaps he might come to slaughter in the place of defect.
+בצור ובקנה – Our Mishnah is speaking about a flint and–or a reed which are detached and later they were attached and one performed a ritual slaughter with them when they were attached, and de facto, one may use [it–them] but ab initio, one may not [use it–them], but if it was initially attached, even de facto it is prohibited. And that which is completely detached, even ab initio, is permitted [for use].
+צור – A sharp rock. And it is a Biblical expression [being used here] (Exodus 4:25): “[So Zipporah] took a flint and cut off [her son’s foreskin…].”
+הכל שוחטין – To include a non-observant–non-conformist Jew in one area of transgression, or even for many transgressions – in that it is permitted to eat of his ritual slaughtering. And [as long as] that individual is not an apostate for idolatry or someone who violates the Sabbath in public. And a worthy (observant) Jew checks the knife and gives it to him, since he (the potential ritual-slaughterer) is considered as one who has not bothered to check [the knife] and afterwards performs the act of ritual slaughtering just for himself, and the [observant] Jew returns and checks his knife after the ritual slaughter, and if it [the knife] is fine, his ritual slaughter is considered valid. But those Sadducees whom we call Karaites who do not believe in the Oral Torah, their ritual slaughter is [considered] invalid, unless there was a Jew who would stand and watch the slaughtering from the beginning until the end.
+ולעולם שוחטין – Whether during the daytime or whether at night by the light of a torch, whether on the top of a roof, and we don’t worry lest people say that he [the ritual slaughterer] went up to the hosts of heaven to [perform] ritual slaughtering. And similarly, one can perform ritual slaughtering at the top of a ship, the matter is proven that he needs to chisel his ship and that he is not slaughtering for the Chief of the Sea.
+ובכל שוחטין – Whether [one uses] glass or uses the skin-like, scaly envelope of reed, which is tall grass in the lake which cuts like a knife. But the reed itself, one should not perform ritual slaughtering with it ab initio, on account of fibers that separate from it and perforate the organs and one might have [accidentally] passed the knife under cover (which invalidates a ritual slaughtering).
+מגל קציר – which is used to cut grain, as its notches bend slanting in one direction.
+מגירה – a knife filled with notches and each notch has projecting points in each direction which are knives having notches–indentations (see Hullin 17b – which catch the passing nail of the examiner).
+שינים – (teeth) which are inserted into the jawbone of the animal. And especially when there are two or more (teeth).
+והצפורן – Which is attached [to the finger].
+שהן חונקין – As they do not cut, but rather tear on account of the indentations [therein]. And these (a saw) produce anguish as if by choking (instead of cutting); this refers to the others, but not to the nail, and the reason concerning the nail is that it is attached.
+מגל קציר – It heads are very bent and its [cutting] process does not tear.
+בית שמאי אומרים נבילה – And it defiles by carrying, by which [the School of Shammai] decreed that walking it leads to bring it. And the School of Hillel does not make this decree, as the defilement does not increase as a result of this decree. But, they admit that it is eating it is prohibited, lest by walking with it, one will bring it (and it leads to someone consuming it).
+
+Mishnah 3
+
+השוחט מתוך הטבעת – In the large ring [of the trachea] which is above all of them, is [what the Mishnah] is speaking of.
+ושייר בה מלא החוט של פני כולה – on the side of the head, for he did not incline the knife to exit from the ring to the side of the head until he completed [cutting] the entire ring, it is considered valid.
+מלוא החוט – that is to say, a bit, but if it was before he completed the entire [ring], he slanted the knife to the side of the head and completed the ritual slaughter above from the ring which was not the place of the ritual slaughter, which is הגרמה (cutting the animal’s throat in a slanting direction – letting the knife slide beyond the space ritually designed for cutting), even though most of the windpipe was cut at the place of the ritual slaughter, the Rabbis invalidated it, since it concluded with a disqualification.
+רבי יוסי בר' יהודה אומר מלוא החוט על פני רובה – If he left in it as much as the breadth of a thread of the hair from the ring [of the trachea] at the side of the head over the majority of the ring, that is to say, he cut most of the windpipe within the ring, but the minority of it was cut in a slanted direction and it left its [body] at the side of its head, and he completed the slaughter above it, it is considered valid, as he slaughtered most it in a valid manner, but the other part, he slaughters by cutting mere skin. And the legal decision is that a person who slaughters above the large ring, where the thyroid cartilage (Adam’s apple) begins to protrude and above it is considered invalid, whereas from the thyroid cartilage and below is considered valid. And that means that he left glands, that he slaughtered these two glands of the flesh that are above the large ring but below the thyroid cartilage, and he left a bit of them at the side of the head.
+
+Mishnah 4
+
+השוחט מן הצדדים – at the side of the [front-of-the] neck–throat
+שחיטתו כשרה – and even also ab initio, and since it is required to teach [in the Mishnah] "המולק מן הצדדים"–”He who pinches the bird’s neck with the fingernail from the side”, it also teaches, "השוחט" –”he who ritually slaughters” – post facto.
+המולק מן הצדדים מליקתו פסולה – that concerning the pinching of the bird’s head, it is written (Leviticus 5:8): “[He shall bring them to the priest, who shall offer first the one for the sin-offering,] pinching its head at the nape [without severing it],” that is from its back.
+השוחט מן העורף שחיטתו פסולה – And these words [indicate] that he (the ritual slaughter) did not restore the organs (i.e. the windpipe and the gullet) at the back of the neck but rather cut the nape [up to a point] where he reached to the organs (the windpipe and esophagus), for prior to his arriving at the organs, it [an animal] has been made organically defective [ritually for use] with the breaking of the neck, and even though that with the pinching of a bird’s neck, it is fit for use, there, it is such that all of it, from the beginning to the end is from the pinching of the bird’s neck [only – and not from any other ritual act of slaughtering] and it is like a ritual slaughterer who perforates the gullet little by little until he completes his act of ritual slaughter. But if one slaughtered from the back of the neck, since that [act of] slaughtering is not perfect, one cannot have the breaking of the neck from the slaughter, and it is ritually unfit–defective [literally, considered “torn”]. But, one who performs ritual slaughter from the sides, as is taught at the beginning of the Mishnah, even without restoring the organs, has performed the ritual slaughtering well prior to severing the neck.
+המולק מן העורף – not really the neck, that is what there is from the slanting of the head from the back [of the neck] with the face, for it is written (Leviticus 5:8): “at the nape” (see above), but rather, opposite one who sees the neck, that is, behind the neck, he pinched the bird with a finger-nail and cut the flesh and the neck until he reached the organs (i.e. windpipe and esophagus).
+מליקתו כשרה – As this is, ab initio, the commandment of pinching of the bird’s neck. And since the Mishnah teaches "השוחט מן העורף פסולה" –whomever performs the act of ritual slaughter from the back of the neck is invalid, and even post facto, it [the Mishnah] also teaches [concerning] one who pinches [the bird’s neck] post facto.
+השוחט מן הצואר – under the throat is called the neck, and that is the method of most ritual slaughtering.
+שכל העורף – all of the edge which sees the back of the neck (but not the back of the neck itself).
+
+Mishnah 5
+
+כשר בתורין פסול בבני יונה – that turtle-doves imply large but not small. Pigeons [refers to] small ones f brightening plumage (but not large ones. That we don’t dislocate the Biblical verse [from its natural flow] and write: “from the small turtle doves and from the doves, and since it is written [In the Bible] in all cases, “turtle doves and pigeons” we learn from this, it is to be an indispensable condition–absolute necessity.
+תחילת הציהוב – when it (speaking of either and–or both the turtle dove and the pigeon) is in the incipient stage of brightening plumage around its neck, both of them are invalid. The pigeons are invalid because of their large size and the turtle-dove because of its small size, since they have left the general category of being small, but to the category of “large,” they have not come. However, regarding, the smallest pigeons, when a wing is detached from them and bleeding does not occur, are invalid due to their tiny size.
+
+Mishnah 6
+
+כשר בפרה פסול בעגלה – The Red Heifer (literally “Red Cow” – see Numbers chapter 19) and the heifer whose neck was broken are both performed outside, but what is appropriate–valid in terms of the ritual slaughter of a red heifer is invalid for the one [heifer] whose neck is to be broken. Regarding the heifer whose neck is to be broken, at its neck [when the ceremony takes place] is valid, but if ritually slaughtered is invalid. It is found that what is valid for the cow (i.e., Red Heifer) is invalid for the heifer [whose neck is to be broken] and what is valid for the heifer [whose neck is to be broken] is invalid for the cow [i.e. Red Heifer].
+כשר בכהנים פסול בלוים – Priests who have blemishes are unfit [for the altar, for priestly service], but in [matters of] age, they are fit (compared to Levites; Kohanim–Priests can begin to serve as soon as they reach the age of majority- Bar Mitzvah – and their service continues for the rest of their lives; Levites, on the other hand only serve from ages thirty through fifty and must be able to sing). Levites, [on the other hand] are considered fit to serve if they have blemishes, but in [matters of] years are unfit [for service], as it is written (Numbers chapter 8, verse 25): “But at the age of fifty they shall retire from the work force [and shall serve no more].” But in Shiloh and in the temple where there was no carrying [of the ark] by [one’s] shoulder, the years do not disqualify the Levites, but only the [matter of the] voice alone. It was found, whether one is speaking about the wilderness or Shiloh, what is valid for Priests is invalid for Levites and what is valid for Levites is invalid for Priests.
+טהור בכלי טמא בכל הכלים – The hollow–air [i.e. empty space] of an earthenware vessel is impure, if the defilement approached its hollow but did not touch it (the earthenware vessel), the earthenware vessel is defiled (see Mishnah Kelim, Chapter 2, Mishnah 1 for further details), as is written concerning it (Leviticus chapter 11 verse 33): “And if any of these falls into [an earthen vessel, everything inside it shall be pure and -the vessel- itself you shall break].” But if [it fell] on its back, it is ritually pure, and even if the defilement touched its back, it was not defiled through this. The hollow–air of all utensils is pure, as long as the defilement did not touch them, even if it was suspended in its air-space. But if its backs are impure, if the filament touched its backs, they have become impure. It is found [therefore], that [whatever is] pure in an earthenware vessel, becomes impure in all of the utensils [when it is touched by something impure], but that which is pure in all [other] vessels, is impure in an earthenware vessel.
+טהור בכלי עץ טמא בכלי מתכות – Unfinished wooden implements, which are [defined as] utensils which are not completely formed, but their engraving has been completed and are worthy for use are impure. But flat wooden implements are pure even if they are completely formed, as [Rabbis] made an analogy between a wooden implement and a sack, as it is written (Leviticus chapter 11, verse 32): “[And anything on which one of them falls when dead shall be impure: [be it any article of wood, or a cloth, or a skin, or a sack –[any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure].” Just as a sack is carried full or empty, so too anything is carried full or empty. Unfinished metal utensils are pure, since in recognition of their being made, they are not considered utensils to be filled until they are completely formed. But flat [metal] vessels are impure, for they [the Rabbis] do not make the analogy of a sack being like a wooden utensil. It is found therefore, that what is [considered] pure for a wooden utensil is impure regarding metal utensils; what is pure for metal utensils is impure for wooden utensils.
+החייב בשקדיים המרים – (see Mishnah Ma’aserot, Chapter 1, Mishnah 4)[Regarding] bitter almonds, the small ones require tithing, since it is customary to eat them when they are small prior to their becoming bitter, and large ones are exempt [from tithing], since they are not worthy for eating. Sweet [almonds, on the other hand], the large ones are liable [for tithing] since their fruits have been completed, but the small ones are exempt, since it is not appropriate to eat them as such. It is found [therefore], that which liable [for tithing] regarding bitter almonds is exempt regarding sweet ones, and that which is liable [for tithing] with sweet [almonds] is exempt with bitter ones.
+
+Mishnah 7
+
+התמד עד שלא החמיץ – (See Mishnah Maaser Sheni, Chapter 1, Mishnah 3, for identical parallel text of the first part of the Mishnah). Up until now [in this chapter of Mishnah Hullin] we have been dealing with two things and the matter that is practiced with one is not practiced with the other, and now we are dealing with one thing, and when a certain thing is in vogue with it, another thing is not in vogue with it.
+תמד – water that is placed on the exterior or on the interior [of grapes] and when they are warmed and ferment, produce wine, or [when water is placed is placed] on the sediment and the water absorbs the flavor of the wine. And [this occurs] at the time when one places [on the wine] three parts of water and it produces four. Everyone holds that it is superior wine. But here we are dealing [with a case] where it did not produce other than what he put on it, or less or just a bit more.
+עד שלא החמיץ – It is mere water and is not purchased with the money of the [second] tithe, for the wine that is mentioned which is purchased with [second] tithe monies (as is written – Deuteronomy chapter 14, verse 26): “And spend the money on anything you want…” Just as the specification is spelled out, the usufruct of the fruit from the fruit and that which grows in the ground, so too every (usufruct of the fruit from fruit and that which grows in the ground.
+ופוסל את המקוה – since three “logs” (a “log” is a measurement which equals six eggs in volume) [amount of] drawn water make a Mikveh unfit [for immersion], but if it (the water that had been placed on the exterior or on the interior of grapes) fell into it (the Mikveh) prior to conducting the forty Seah of water (which is necessary for a Kosher Mikveh – see Mishnah Mikvaot, Chapter 1, Mishnah 7 and Mishnah Menahot Chapter 12, Mishnah 4) into a channel, the wine does not disqualify the Mikveh other than through a change in its appearance.
+משהחמיץ – (once it has fermented), it is considered wine, and we use it to be purchased with [the money of] the [second] tithe, and does not [by its being poured into the Mikveh] disqualify the Mikveh.
+האחין השותפין – brothers who were partners in their inheritance.
+שחייבין בקלבון פטורין במעשר בהמה – See Mishnah Bekhorot, Chapter 9, Mishnah 3 where this Mishnah fragment is also found. (See Mishnah Shekalim, Chapter 1, Mishnah 6 - in the Bartenura commentary for a definition of the word קלבון\קולבון – something light and small that is added to the one-half shekel requirement each person must pay as a poll tax – see Exodus, chapter 30, verses 11-16 - that is divided among the partners – if they are Levites, Israelites, converts or freed slaves, but not Priests, women, slaves or minors.) Brothers who divided [the inheritance at first] and at the end became partners, are obligated to pay the agio (a premium paid for changing one kind of money to another–an allowance or premium for the difference in value between two currencies being exchanged) and when they bring their two one-half Shekels, they give two Kalbonim–agios, and the Kalbon is the way of expressing a customary additional weight in retailing–boot – that they (the partners) are obliged to overbalance their Shekalim. And if they gave between the both of them a complete Shekel (i.e. adding to the obligatory one-half Shekel that each adult male is required to give - see the Biblical source from Exodus quoted above), they give two Kolbonot, which they have to pay the head-tax in halves. But they are exempt from the tithe for cattle (offered on the first day of Elul – see Mishnah Rosh Hashanah, Chapter 1, Mishnah 1), as is brought in (the Talmud) Tractate Bekhorot in the last chapter (56b). The words (Numbers chapter 18, verse 9) teach: “This shall be yours [from the most holy sacrifices, the gifts: every such offering that they render to Me as most holy sacrifices….shall belong to you and your sons],”and not [that which belongs] to partners. And there (in Berakhot 56b), they (the Rabbis) prove that this verse [as referring to] the tithe [of cattle] even though it is written in connection with the first-born [animals].
+וכחייבין במעשר בהמה – for example, if they never divided [their estate], they are obliged to give the tithe for cattle, to tithe all those [cattle] born to them all the days of their partnership, as it says there (Talmud Bekhorot 56b), they are able, even if they purchased it that which belongs to the estate (before division among heirs), as it teaches (Numbers, chapter 18, verse 9), “shall be [yours]” regardless.
+ופטורין מן הקלבון – (they are exempt from paying the Kolbon) completely, in that they offer the head-tax of a full shekel (half a shekel apiece) between them; since their father’s monies are presumed to be standing in his possession. And the father who pays the head-tax for his sons or for someone from his city, he exempts him (i.e., that individual) from paying the head-tax by his own [payment], and his [concerning] his sons also, the Mitzvah of paying the head-tax [of one-half Shekel per individual] is not upon him (i.e., the father), but they are likened to be like his neighbor or fellow city-dweller.
+כל מקום שיש מכר – that a man can sell his daughter, that is when she is a minor.
+אין קנס – (when her daughter was a נערה –between the ages of twelve and twelve years and six months) if she had been violated–outraged (raped) or seduced, her father does not receive the fifty shekels of silver (as it is written (Deuteronomy 22:29): “the may who lay with her shall give shall pay the girl’s father fifty [shekels of] silver, and she shall be his wife…”
+וכל מקום שיש קנס – that is when she is a נערה–a maiden between the ages of twelve and twelve years and six months.
+אין מכר – a man (i.e., the father) may not sell his daughter to another (man) after she has brought forth the signs of her maidenhood (i.e., puberty). And our Mishnah is [according to] Rabbi Meir (see the parallel Mishnah Ketubot, Chapter 3, Mishnah 8 – and the general rule that anonymous Mishnah texts accord with the opinion of Rabbi Meir in Sanhedrin 86a and Hullin 26b), who said that that a minor girl from the age of one day until she brings forth two pubic hairs (symptoms of maturity), she is able to be sold but there is no financial penalty. But the Halakha is like the Sages (that a minor daughter from the age of three years and one day until she brings form the signs of her maturity can be sold and there is a fine associated with this sale). And it is found that a daughter from the day she is born until she becomes fit for sex[ual relations], she can be sold but there is no fine regarding her. And when she is deemed fit for sexual relations until she brings forth signs of her maturity, she can be sold and there is a fine regarding to her. And there is no distinction between נערות–maidenhood and adulthood – other than a [period of] six months.
+כל מקום שיש מיאון – An orphaned girl who was married off by her mother and–or her brothers, even with her knowledge (i.e. acceptance), can refuse and leaves [this marriage] without a Jewish bill of divorce until she brings forth her signs of maturity. Throughout the days of her being a minor, she is not appropriate for her to have [her perform the ceremony of] חליצה–taking off the shoe of her dead husband’s brother and spitting in his face (see Deuteronomy chapters 25, verses 5-11) if she is a יבמה–widow of a brother who died without having any children, for the word "איש"–”a man” is written in the portion (Deuteronomy chapter 25, verse 7): “But if the man does not want [to marry his brother’s widow]…” And they [the Rabbis] raise an objection comparing a woman to a man. And when she appears able to conduct [the ceremony] of חליצה–taking off the shoe of her dead husband’s brother and spitting in his face, she is not able [any longer] to refuse [the marriage recommendations of her mother and–or brothers].
+כל מקום שיש תקיעות – On the eves of the Sabbath and Jewish Holy Days (Yom Tov), the Shofar is sounded with three Tekiot (succession of connected notes) to cause the people to cease from their [weekday] labor and at twilight, they sound the Tekiah (succession of connected notes), the Teruah (rapid succession of nine notes–tremolo) and [another] Tekiah and then they stop [working].
+אין הבדלה – There is no [recitation of the prayers of the Havdalah ceremony, concluding the Sabbath and–or Festivals] neither on the wine or in the Amidah (the fourth blessing of the Amidah on Saturday night contains the Havdalah prayer), for there is no Havdalah other than on aftermath of Sabbaths and Festivals.
+יום טוב שחל להיות בערב שבת תוקעים – Even though it was also the day of a Jewish holy day (Yom Tov), and there is no work [performed], we sound the Shofar (i.e. the succession of connected notes) to cause people to stop their food preparation (which is permissible on Jewish holy days during the weekdays).
+ולא מבדילין – Because he enters into the more stringent [day of the Sabbath] from what he is leaving [the less stringent day of the Holy Day].
+חל להיות במוצאי שבת מבדילין – Since one leaves the more stringent (i.e. the Sabbath), from what one is entering into (i.e. Jewish Holy Day], and there is no sounding of the Shofar here.
+כיצד מבדילין – [When going] from [the] Sabbath to Yom Tov (Jewish holy day), when a Jewish holy day occurs (and begins) on a Saturday evening (at the conclusion of the Sabbath).
+רבי דוסא אומר: בין קודש חמור – But the Halakha does not follow Rabbi Dosa since we do not treat lightly the Jewish holy day by calling it the unimportant [or of minor value] holy day.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+השוחט אחד בעוף – Because in that ab initio, it was necessary to slaughter two organs (i.e, both the windpipe and the esophagus) even with fowl, the Mishnah teaches "השוחט" –” he who ritually slaughters”, which implies that [only] one organ, for fowl [is required] de facto, but not ab initio. But two [organs are required] for cattle, ab initio, for how far does one go to slaughter [ritually]. Alternatively, because it was necessary to teach most of one [organ must be ritually slaughtered] like it, specifically de facto, for ab initio one must intend to slaughter the entire organ. And one [organ] in regard to fowl, fulfills one’s duty that it is fit, is from a Biblical verse, as it is written (Leviticus chapter 11, verse 46): “These are the instruction concerning animals, birds, all living creatures that move in the water [and all creatures that swarm on the earth],” the Bible attached [the category of] fowl between cattle and fish, to obligate [the ritual slaughter of] two organs, it is impossible that there was [already] an analogy made with fish; to exempt him [from doing any slaughtering] was impossible, since it was already compared to cattle. How was this accomplished? They (the Rabbis) made it ritually valid (for fowl) with one organ. And the act of ritual slaughter from the neck and and with two organs. Five things invalidate the act of ritual slaughter: שהייה–pausing during the act of slaughtering, דרסה–pressing the knife (adding muscular force to the cutting capacity of the knife, instead of passing the latter to and back (Hullin 20b), חלדה–pressing the life under cover; הגרמה–cutting the animal’s throat in a slanting direction (letting the knife slide beyond the space ritually designated for cutting); and עיקור–tearing loose the windpipe and esophagus before cutting, all of them are derived in the Gemara, regarding the esophagus and the windpipe and on the majority of one organ for fowl and on the majority of two organs for cattle.
+עד שישחוט את הוורידים – like kinds of sinews upon the two sides of the windpipe, and regarding the foul alone, Rabbi Yehuda speaks, in order to remove its blood, since he roasted it entirely as one. And ritual slaughter, as stated by Rabbi Yehuda, not exactly, but rather that he should perforate the jugular vein prior to a skin–cover–membrane forms over the blood. For further blood will not come out, even though salting; but the Halakha does not follow Rabbi Yehuda.
+רוב איד בעוף וכו' – And even though it is taught at the beginning of the Mishnah that most of one organ is like it, the Mishnah retracted here by teaching that one organ [is required] for fowl, etc., whether one is speaking about non-sacred meat or with meat dedicated for sacrificial purposes., for if we would teach only about non-sacred meat, I might say that it is enough for most [of one organ] because it was not for the blood that he needed it, but for the Holy Things (i.e. Sacrifices) for which the blood was necessary, it would not suffice to slaughter most of the organ; hence it comes to teach us that this was not the case.
+
+Mishnah 2
+
+שנים אוחזין בסכין ושוחטין – one animal
+אפילו אחד למעלה ואחד למטה – that one is holding at one edge of the knife and his fellow is holding at the other side.
+
+Mishnah 3
+
+התיז את הראש – like a person who decapitates a reed or a gourd, when he pushes the [slaughtering] knife with force and divides it. And this is דרסה–cutting the throat of an animal by pressing (adding muscular force to the cutting capacity of the knife, instead of passing the latter to and back).
+היה שוחט – through pulling [the slaughtering knife] and he decapitated the head with [either] the drawing home [of the slaughtering knife] or the drawing of the slaughterer’s knife in a forward direction alone. But for the slaughter of the [two] organs in the appropriate measure, it is called severing the head.
+אם יש בסכין מלא צואר – other than neck of the animal or fowl that he is ritually slaughtering.
+כשרה – if there is on the knife [the ability to slaughter] through pulling and not through cutting the throat through the use of muscular force, . But if the length of the knife is only as long as thickness of the neck, or just beyond the neck a bit, it is considered [as if] one had used muscular force, for the organs (i.e., the windpipe and esophagus) are not just through just this pulling, if not for the use of muscular force.
+אם יש בסכין מלוא צואר אחד – outside of these two necks, that is the measurement of three necks.
+איזמל – a very small, thin razor. And we don’t enact a prohibition regarding one that lacks hornlike projections as an ornament for the sake of a knife which does have hornlike projections as an ornament. For an איזמל–knife which has hornlike projections, for it normally [customary] to make hornlike projections as an ornaments on its back bending towards its head, and since it [the knife] is very small, it was detached from the neck, and when [the knife is] passed towards and back, there is a fear lest the hornlike projections will pass the slaughtering knife under cover (i.e. חלדה ) [which is forbidden].
+נפלה סכין ושחטה – The reason that it [i.e., the knife] fell (then, the slaughtering is invalid); but if he threw it down [and it slaughtered the animal in an appropriate manner], it is valid, even though he did not intend to perform the act of ritual slaughtering, for we don’t require spiritual intention in the act of ritual slaughtering. And since it is necessary for the mentioning of the Biblical verse, regarding the ritual slaughtering of animals for the sacrificial purposes [of the Temple] (Leviticus 22:29): “[When you sacrifice a thanksgiving offering to the LORD, sacrifice it so that] it may be acceptable in your favor,” with your knowledge you shall sacrifice it, that is to say, with knowledge and spiritual intention (for purposes of the ritual sacrifices in the Temple). We learn from this that for חולין–non-consecrated animals (profane things), we do not require spiritual intentionality.
+נפלה סכין והגביהה – and he paused during the act of slaughtering [which makes the animal so cut unfit to eat) while it was lifted up.
+כליו – his clothing
+או שהשחיז את הסכין – prior to [engaging in] the act of slaughtering.
+ועף – he became tired and weary as a result of the sharpening–whetting of the knife, and when he began to ritually slaughter [the animal], he did not have the strength and stopped his slaughter, and his fellow came and slaughtered.
+כדי שחיטה אחרת – in order that he would slaughter most of the two [organs] in another animal like it, while it is lying down, a large animal next to a large animal and a small animal next to a small animal. and it is also necessary that he lift it up and lie it down, and they did not practice in such a manner.
+כדי בקור – For the interval that the ritual slaughterer checks and examines his knife (to determine its fitness). But the Halakha does not follow [the opinion] of Rabbi Shimon.
+
+Mishnah 4
+
+ופסק את הגרגרת – that is עיקור–tearing loose the windpipe before cutting; and we are referring to cattle.
+תחת השני – under the second organ. When he inserted the knife between the organ and the neck.
+החליד – he covered, which is the language of חלדה– passing the knife under cover (Hullin 27a); like a weasel–mole who lives in the foundations of the house in a concealed location].
+ופסקו – from below to above
+נבלה – and which defiles through carrying it.
+טריפה – which does not defile
+ודבר אחר גרם לה להפסל – such as one of the animals torn by a beast of prey (or an animal afflicted with a fatal organic disease) which is taught in the [Mishnah of chapter 3} “Which are those who are considered torn?”
+
+Mishnah 5
+
+בידים מסואבות – without the ritual washing of the hands, for the Rabbis decreed that “hands” are [naturally considered] “second” degree of Levitical uncleanness and we are dealing with unconsecrated food that was made on the purification of food dedicated for sacred purposes for something that is “second” degree of Levitical uncleanness makes something else “third” degree of Levitical uncleanness, for had we been dealing with unconsecrated meat alone, if they had been made fit [ for Levitical uncleanness] by contact with blood, something that is second degree of Levitical uncleanness does not make something else third degree of Levitical uncleanness.
+לפי שלא הוכשרו בדם – since food does not receive susceptibility for ritual uncleanness until water comes upon it, or one of the seven liquids which are: water, wine, olive oil, milk and bees’ honey, blood and dew (see also Leviticus 11:34: “ As to any food that may be eaten, it shall become impure if it came in contact with water; as to any liquid that may be drunk, it shall become impure if it was inside any vessel.”).
+הוכשרו בשחיטה – for since ritual slaughter is permissible for this meat, anything like a limb from a living animal is also compared to food regarding defilement, but the Halakha does not follow Rabbi Shimon.
+
+Mishnah 6
+
+השוחט את המסוכנת – All the while that we stand it [the animal] up and she cannot stand as a result of her illness, she is considered מסוכנת–to be in danger; and even if she has strength in her teeth to eat the terminal buds of a palm (cabbage tree) or to bite wood from trees (Hullin 37b).
+עד שתפרכס – [See Mishnah Ohalot 1:6 for parallel about this situation.] if it [the animal] did not move convulsively, we suspect that its soul was taken before the completion of the ritual slaughtering.
+אם זינקה – in the manner that animals’ throats become swollen and (its) blood gushes forth and squirts with force (when its jugular arteries were cut – see Hullin 38a).
+השוחט בלילה – it is necessary for an endangered animal to move convulsively, and he [the ritual slaughterer] does not know if it convulsed, and on the morrow when he arose early, he found that the walls of the cavity of the ritual slaughter of throat were filled with blood, it is fit (i.e., kosher) because the blood had squirted out, according to the approach of Rabbi Eliezer who validates blood squirting out (which proves that the animal did not expire prior to the ritual slaughtering); Rabbi Shimon said [that he who performs ritual slaughter at night – and in on the morrow rises early and finds that the walls of the throat are filled with blood, it is valid], and the Halakha is not like [the opinion of] Rabbi Eliezer.
+אחד בהמה דקה ואחד בהמה גסה – which requires the convulsion of the animal if it was endangered.
+שפשטה ידה – at the conclusion of the ritual slaughtering
+ולא החזירה פסולה – if it (i.e., the animal) was endangered. For this is not considered moving convulsively but such is its manner at the time when its soul leaves it. But this is not the manner for large animal. But whether it extended its paw but did not bend it [back] or bent it back but did not extend it, it is [considered] valid–kosher [to be eaten].
+
+Mishnah 7
+
+ורבי אליעזר פוסל – if the animal belongs to a heathen. For even though it is a Jew who is performing the slaughtering, it benefits the thought-processes of the heathen, since the unexpressed thought of the heathen is directed to idolatry.
+חצר כבד – the large lobe of the liver
+אמר רבי יוסי קל וחומר – Since there is no benefit for the thought-processes of its owner, since a Jew performs the slaughter.
+ומה במקום שמחשבה פוסלת – that is, with regard to Holy things, as it states (Leviticus 7:18): “[If any of the flesh of his sacrifice of well-being is eaten on the third day, it shall not be acceptable;] it shall not count for him who offered it. It is an offensive thing [and the person who eats of it shall bear his guilt”]. It [the Biblical verse] is read “he shall not think” -that is to say, he should not think about eating it outside of the appropriate time since it will be a rejected sacrifice in consequence of an improper intention in the mind of the officiating priest.
+אין הכל הולך אלא אחר העובד – as it is written (Leviticus 7:18) “it shall not count for him who offered it” – but the owners are not invalidated by their thoughts for the individual who offers it is the priest.
+מקום שאין המחשבה פוסלת – The Gemara (Hullin 39b) explains our Mishnah in that it should [understood] in this manner: just as thought-processes invalidate [something offered] in Holy matters through four forms of service, everything follows only [the thought-patterns of] the individual worshipper. Whereas concerning Hullin–ordinary meat, thought-processes only invalidate in two areas, does it not follow that everything follows after [the thought-processes of] the ritual slaughterer? In the place where thought-processes invalidate those sacrifices offered in the realm of the holy things with regard to four acts of divine worship: ritual slaughter, reception of the blood, sprinkling of the blood and the carrying of the portions of the sacrifice to the altar ascent, on which of these that he thought that on the condition that he would eat from the sacrifice at an inappropriate time, does it make the sacrifice rejected in consequence of an improper intention in the mind of the officiating priest? But even though there is this stringency, the thought-processes only follow after the individual worshipper. Regarding Hullin–ordinary meat, in the matter of idolatry, thought-processes do not invalidate in four aspects of worship but rather in only two: in slaughter and in sprinkling [of the blood]. And regarding these, it is written [in these verses] (Exodus chapter 22, verse 19): “Whoever sacrifices to a god [other than the LORD alone shall be proscribed]” [and] (Psalms 16 verse 4): “I will have no part of their bloody libations; [their names will not pass my lips].” But reception of the blood and the carrying of the portions of the sacrifice to the altar ascent are not written–mentioned in these verses. But burning on the altar, even though it is connected to idolatry, it is, however, not worship to lose an animal because of the burning of its fats on the altar for idolatrous worship where it is not slaughtered and where its blood is not sprinkled for idolatrous purposes, for even inside, the sacrifice is not invalidated if he thought about the eating of meat at the time of the burning of the fats, and since we found a leniency in thought-processes outside [the altar], it is the law that we can be lenient in this and that the matter will not be dependent upon anyone other than the actual slaughterer. And the Halakha follows [the opinion] of Rabbi Yosi.
+
+Mishnah 8
+
+השוחט לשם הרים וכו' שחיטתו פסולה – an idolatrous offering does not prohibit one from deriving benefit from it, since all of these [things] are not done for idolatrous [purposes], as it is written (Deuteronomy chapter 12, verse 2): “[You must destroy all the sites at which the nations you are to dispossess worshiped] their gods, whether on lofty mountains [and on hills or under any luxuriant tree],” and not on the mountains of their gods. But however, it is prohibited to eat it, because it is similar to slaughter for the sake of idolatrous [purposes] by exchanging something [of their own in its place]. And specifically if he said: לשם הרים, לשם גבעות–in honor of mountains, in honor of hills (which is the language used in the Mishnah), but if he [the person making the offering] said: to the angel appointed on the mountains and on the hills, this is considered the sacrifices of the dead and it is prohibited to derive benefit [from them].
+
+Mishnah 9
+
+אין שוחטין לתוך ימים – that he [who is performing the act of ritual slaughter] should not say, that to the Prince of the Sea he is performing the act of ritual slaughter.
+ולא לתוך הכלים – that they should not say that he is sprinkling its blood for idolatrous purposes that he is worshiping.
+
+עוגה של מים – and specifically murky waters, but not in clear waters, lest people say that he is performing the act of ritual slaughter to the full face that appears in the water.
+ובספינה – He may perform the act of ritual slaughter on the utensils and the blood will flow gently and descend into the sea. For he who sees it would say that he did it, in order to not soil the ship.
+אין שוחטין לגומא כל עיקר – and even in the house, and the reason that in a hole [it is not permitted], is because it is seen as an imitation of the sectarians.
+אבל עושה גומא – The Gemara explains that this is how it should read: One does not perform an act of ritual slaughter in a hole at all. But if one desires to bore into his courtyard, how would he do it. He would create a space outside of the hole and he would perform the act of ritual slaughter and the blood would gently flow and descend into its hole.
+יחקה את המינים – He would strengthen their hands in their customs; יחקה–imitate is from the word חק– custom
+
+Mishnah 10
+
+השוחט – [He who does ritual slaughter] on unconsecrated animals outside [of the Temple]
+לשם עולה – because a burnt-offering comes from a vow and–or a voluntary donation, he who sees it states;: Now he is sanctifying [it] and performing ritual slaughter [on it] for a burnt offering, and sacred things outside [the Temple], are permitted [to do so]. Therefore, the Rabbis decreed on it that it is invalid, and similarly, peace-offerings, etc.
+אשם תלוי – which comes on a doubtful liability for extirpation, such as two pieces [of meat] (one of which is forbidden and one allowed) – of abdominal fat of cattle (which is forbidden) and the permitted fat of animals (that is permitted to consume) and it is not known which of them ate or [the case] of his wife or his sister with him in bed and he has sexual relations with one of them and he doesn’t know which of them he had sexual relations, he brings a guilt-offering offered when in doubt [as to the commission of a sinful act] to protect [himself] against suffering until it becomes known to him if he committed an undoubtful offense [for which] he brings his sin-offering. And our Mishnah is [according to] Rabbi Eliezer who stated {Keritut 25a) that a person brings a guilt-offering when in doubt [as to the commission of a sinful act] every day, for every day, he stands in the doubt of sin and his heart smites him lest I sinned, and it is found that it relates to something he either vowed or voluntarily donated.
+לשם פסח – The Passover sacrifice is also called something that is vowed or freely donated, since it can be separated out all the days of the year and set aside until its appropriate time; they say that he ritually slaughters peace-offerings outside of the Temple and consumes them.
+ורבי שמעון מכשיר – And he is not concerned with avoiding the semblance of wrong-doing (i.e., appearance-sake).
+אשם ודאי – such as the guilt-offering brought for theft, (or) someone who lied when taking an oath on denying money (owed), and the guilt-offering for misappropriation of sacred property and the guilt-offering for a maidservant designated to become the wife of one selected by her master (Gittin 43a), and on account that the guilt-offering for doubtful liability for having sexual relationships is referred to as the guilt offering for the undoubted commission of certain offenses.
+לשם בכור לשם מעשר – people surely know that it is a lie, for the First born offerings and tithes have a voice and people know before this, for if that time is not appropriate for their being set aside, that one would say that now is the time sanctifies them..
+זה הכלל – to include if a person said: Behold I am ritually slaughtering for the sake of burnt-offering of a Nazirite, which is invalid. For you might say that one should not be concerned for waste, for it is known that he did not make a vow, which comes to teach us that people will surely say that perhaps he made a vow in private [during] these thirty days which is the undefined [shortest period for being] a Nazirite, and on the thirtieth day, the matter is not known to his neighbors.
+ושאינו נידר ונידב – including the burnt-offering of a woman who gave birth, for he said, [this offering is made] explicitly for the purpose of a woman who gave birth, it is valid, even if he said that it was for the sake of a woman is not obligated to bring a sacrifice after giving birth, For you might have thought since that particular woman was not liable [to bring] a sacrifice upon giving birth, it [the sacrifice] was only a free-will donation, it comes to teach us that lest she miscarried, for a miscarriage has no voice and it is found that this sacrifice is obligatory and not a donation, and therefore, his ritual slaughter is valid.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אלו טרפות. מיקב הושט – the gullet has two skins: the red outer one and the white inner one. If he punctured this one without the other, it is valid–fit; if he punctured both of them, even this one that does not correspond to that one, it is “torn” [and not kosher]. And each perforation is a little bit.
+ופסוקת הגרגרת – through most of its width, and it is not torn until he tears most of the cavity. But the thickness of the tip–lobe doesn’t complete towards the majority. But especially, when it was torn in its width, it is disqualified–unfit in its majority., but in its length of the windpipe, even if there didn’t remain in it other than one limb–vertebra of the spinal column above to the side of the head and one vertebrae of the spinal column–limb below near the laps (i.e., extreme ends) of the lungs, it is kosher–fit, because all the time that the animal pulls its neck more, the slit becomes smaller and is not seen.
+ניקב קרום של מוח – the brain has two membranes [surrounding it]. The upper one is attached to the bone of the skull and the second is adjacent to the brain. If the upper one is punctured and the second [membrane] that is adjacent to the brain is enduring, it is kosher–fit. If he punctures the second [membrane] that is adjacent to the brain even though the upper [membrane] endures, it (i.e., the animal) is torn–not kosher, and even though the bone is not punctured.
+ניקב הלב לבית חללו – the heart has two cavities. The large one is to the right side of the animal. The smaller cavituy is to the left side. If the heart is perforated at all and the the perforation reaches to one of these two cavities, it is considered torn–unfit. And similarly, if it perforated the cartilage that is in the heart that is made like a canal–duct and it is called the stem of the heart, it is torn–unfit (i.e., not kosher).
+נשברה השדרה – the vertebrae of the spine–backbone.
+ונפסק החוט (the spinal cord is severed) – like a white cord that projects from the brain and passes through the entire length of the spine. And a thin membrane surrounds the [spinal] cord. But if the majority of what surrounds the width of this membrane, that is the [spinal] cord is severed and it is torn, even if the backbone is not broken, but rather, it (i.e., the Mishnah) took the usual incident, for most of the severing of the [spinal] cord is through the breaking of the backbone–spine.
+ניטל הכבד ולא נשתייר הימנו כלום – it is torn–unfit (i.e., not kosher). Until there should remain an olive’s bulk in the place of the bile–gall and an olive’s bulk in the place that it lives from there, which is the place of its suspension when it is interwoven and attached under the kidneys. But if there remained in it less than two olives-bulk in these two places, or even more than two-olives’ bulk but not in these two places, it is torn–unfit (i.e., not kosher).
+הריאה שניקבה – the lung has two thin membranes, if this one was punctured without that one, it is kosher–fit. If both were punctured and the wind–air comes out when we blow it up, it is torn–unfit (i.e., not kosher). And the reason for a punctured lung, they (i.e., the Rabbis) forbade all of the adhesions of the lobes of the lung to each other that are in the lung when they are in a place where they are made to be severed. Because there is no adhesion without a puncture, for the lung draws all kinds of liquids and the liquid becomes thick within it and goes out gradually through the puncture and it becomes thick and becomes a membrane. And when the adhesions are in a place where they don’t make to be severed, as, for example, a lobe with a lobe in their order (i.e.., the lung has five lobs – Talmud Hullin 47a), this one protects that one and returns to its health and the perforation is not revealed, but when they are in the place that they are made to be severed, the membrane breaks apart and the perforation is revealed.
+או שחסרה – such as, for example when one of the five lobs that the lung has is missing. But if one of the three lobes on the right side is missing, there are those who say that the minor lobe of the lung completes it and it is kosher. But if the minor lobe the lung is missing, there are those who pronounce it fit for use, for this is not something missing, for many animals lack a minor lobe of the lung. Such is proven in the Gemara (Tractate Hullin 47a at the bottom).
+עד שתנקב לבית הסמפונות (until the perforation of the lungs reaches the starting point of the ramified blood vessels–arteries or bronchia) – small branch sinews of the nervus ischiadicus–bronchial tubes that stretch out with the lung, all of which spill into the large arteries–bronchia. And the בית הסמפונות–bronchial tubes, as it is taught In this Mishnah, meaning to say, to the large bronchial tube from which all of the tubes pour into it. But the Halakha is not according to Rabbi Shimon.
+ניקבה הקיבה – a puncture going all the way through into the cavity, a bit.
+ניקבה המרה (if the gallbladder is pierced) – its pocket; to the place where the live does not close it off.
+ניקבו הדקין – the intestines ., to a place where there aren’t other small bowels near the perforation to protect it, but the anus sphincter retracts and makes a puncture to its neighbor, its neighbor defends it (see Rashi, Tractate Hullin 48b – which surround it.
+כרס הפנימי (innermost belly is pierced) – the entire belly–stomach is called the inner belly and its piercing is by a little bit. The outer belly, the flesh that covers most of the belly, and it is a thick membrane passing over all of the cavity from the chest to the thighs. But the belly, a small portion of which is hidden underneath the ribs of the chest. But most of it is under that same membrane. But if the majority of it was torn as stated, meaning that we say how much of the membrane corresponding to the majority of the stomach, if that membrane is torn, it is kosher.
+הגדולה טפח (in the case of a large animal – a handbreadth) – with a large bull, if it is torn a handbreadth, it is [considered] “torn”–unfit (i.e., not kosher), even though it is not the majority, but with a small calf, when the greater part is torn, even though it is not a handbreadth. And the Halakha is according to Rabbi Yehuda.
+המסס ובית הכוסות (the first stomach of ruminants and the second stomach of ruminants) – the end of the stomach is shaped like a hat and is called the second stomach of ruminants, and the first stomach of ruminants is attached to it. But surrounding their attachment, when one comes to separate them, there is a wall to this one and a wall to that one, and in the middle, they pour one into the other, and the food enters from the second stomach to the first stomach and from the first stomach to the maw and from the maw to the small intestines.
+שניקבו לחוץ – that the perforation appears from the outside. Such as, for example, that they perforated either this one or that one, that is not in the place where they are attached. This excludes if they perforated at the place of their attachment, which is kosher, because the wall of the first stomach protects over the perforations of the second stomach, and the wall of the second stomach protects over the perforations of the first stomach.
+נפלה מן הגג – and he slaughtered it immediately, it is [considered] “torn,”–unfit (i.e., not kosher0, if it could not walk on its legs after it fell, for we are concerned lest its limbs were crushed, but if it walked at its full height, it is [considered] fit–kosher and doesn’t require examination. But if it stood and couldn’t walk and he slaughtered it, it requires examination. And similarly, if he waited a period of twenty-four hours after it had fallen and he slaughtered it, even though it didn’t walk nor stand, it is kosher–it and requires examination. But this examination is in the inner cavities of the body to see if its limbs were crushed. But the womb and similarly the organs, the cutting of which is an indication that the animal has been slaughtered according to the ritual (i.e., the windpipe and the gullet), there is no concern regarding crushing of the limbs.
+נשתברו רוב צלעותיה – the animal has twenty-two large ribs which have marrow, eleven from here (i.e., one side) and eleven from there (i.e., the other side). If six were broken from here and six were broken from there, or eleven from here and one from here, this means that most of its ribs were broken. But this is when they were broken towards the spinal cord, because there is its life, and not from the half that are towards the side of the chest.
+ודרוסת הזאב – who strikes the animal with its nails and places in it poison and burns it. For there is no attacking with paws or claws other than by hand, but not with the foot. And there is no attack–mauling other than with foreknowledge. And the attack with paws or claws that they spoke of, requires examination corresponding to the intestines, such as, for example, a doubtful attack with paws–claws or that he saw that it was mauled, but the place of the attack is not recognized from the outside, it requires examination of its back and its stomach and its sides and all that corresponds to [the place of] the intestines. But if the flesh is reddened there, it is “torn”–unfit (i.e., not kosher). But if it is definitely a mauled animal, one examines the place of the mauling and sees if the flesh is reddened, it is “torn,” and if not, it is kosher.
+דרוסת הזאב בדקה – but with a large animal, its poison is not strong enough to burn it.
+ודרוסת ארי בגסה – and all the more so, with a small animal. But Rabbi Yehuda comes to explain the words of the First Tanna–teacher, but not to dispute him. And the Halakha is according to him.
+הנץ (hawk) – ASHPARVIR – in the foreign tongue.
+בעוף הדק – doves and birds.
+דרוסת הגס – ASHTOR.
+בעוף הגס – geese and chickens.
+זה הכלל – to include seven kinds of torn animals which are not mentioned in the Mishnah and these are: a) the thigh-bone that jumped from its place from the cavity in the bone of the fat-tail that is inserted into it, and that consumes its sinews; b) it smote even one kidney, and all the more so, in both of them. And its beating reached to the place of the indentation of the kidneys (Tractate Hullin 55b); c) spleen where a complete perforation was made in its thickest part. And if their remained there like the thickness of a golden Denar, it is kosher; d) the gullet and windpipe which are torn loose from the connection so that the larger portion of their circumference is detached (see Tractate Hullin 44a), meaning to say that they were detached in several places and w ere connected here and there a bit; e) a rib was uprooted completely from its root. For especially, they broke, as is taught I our Mishnah that we require the majority, but if one rib was uprooted from its root until half of the vertebrae of the spinal column, it is “torn”–unfit (i.e. not kosher); f) a skull that sustained many beatings on the skull and the membrane was not reduced in size nor perforated. If the larger portion of it was crushed (see Talmud Hullin 42b), that is, crushed, it is “torn” (not Kosher); g) and flesh hat covers the vast majority of the stomach, also is according to the one who sates that the Tanna–teacher brings it in [the words], “this is the general principle.” But it is not mentioned explicitly in the Mishnah, because they do not explain the outer stomach which is taught in the Mishnah which is flesh that covers most of the stomach, as I explain above. And similarly, the Tanna–teacher brings in “this is the general principle” an animal whose back legs were severed from the knee and its surrounding parts and above, it is “torn,” (i.e., not kosher). And a loss in the spine–backbone, if one vertebrae of the spinal column was missing, it is “torn,” (and not kosher). Skin flayed in consequence of bruises, scabs, etc. where the skin fell and completely stripped, or on account of boils or on account of work, is “torn.” And animal’s lungs that were shrunk, whose lungs had shriveled (see Tractate Hullin 55b) and became like dried palm branches on account of fear that humans are frightening the, specifically at the hand of Heaven as Is taught further on that the animal is kosher because of the adornment of the lung, but not by the hand of mankind. And all of these “torn” are included by the Tanna in “this is the general principle.”
+כל שאין כמוה חיה (Any the like of which does not live) – that were struck with a blow, for the cattle were not struck – its example is able to live.
+
+Mishnah 2
+
+ניקבה הגרגרת (if the windpipe–gullet is pierced) – without a loss of an Issar as it is explained. But if it was pierced with many punctures, but not perforated throughout, and there is no loss, we view them when they are combined that there is with all of them a majority of the windpipe–gullet, it is “torn” (i.e., not kosher), but if there is in those punctures a loss or that they are missing long straps, we see that if when it is combined all that is missing is that it amounts to more than the measurement of an Issar, it is “torn,” but if equivalent to an Issar or less, it is Kosher, and that is the Halakha.
+או שנסדקה (or was slit) – and that which remains from it in the windpipe above and below is a bit.
+נפחתה הגלגולת (if the skull was hallowed out) – the bone was hallowed it, and we can see that the membrane of the brain was not pierced.
+ניטלה הכבד ונשתייר הימנה כזית – and here would be an olive’s bulk in the place of the bile, and an olive’s bulk in the place which is interwoven–intertwined.
+זה לתוך זה – that are adjacent and the walls of both of them are attached one to the other, and in their middle, they pour one to the other. But if they went back and pierced it in the place of the attachment of their walls, and the puncture is not visible towards the outside but rather only this within that, it is kosher, for they also pour into each other.
+ניטל הטחול – it is not taught other than taken out–removed, but if it is punctured in the place of its thickness and there doesn’t remain in it like the thickness of a golden Denar, it is “torn,” as we have explained above (Mishnah 1).
+ניטלו הכליות – whether they removed both of them or whether one of them was removed, it is kosher. And it did not teach [in the Mishnah] that it was removed, but a kidney that was made smaller on account of illness, with a small one until [the size of] a pea, and with a large one, until it is like an intermediate-size fruit on a tree–stalk of grapes, it is [considered] “torn,” (and not kosher). And if it became filled with decayed water, it is “torn,” but clear water, it is kosher.
+ניטל לחי התחתון (if the lower jaw was removed) – from upon the flesh and the gullet and the windpipe are attached to the skin. But the law only applies when it can live through stuffing [to a point of the throat from which the animal can bring it back again to the mouth] where they pour the food into the mouth. But if it cannot live through stuffing, it is “torn” (and not kosher).
+ניטלת האם – this is the womb, MATRITZ in the foreign tongue, where the fetus is lying.
+וחרותה ביד שמים (if the animal’s lungs are shrunk – wood-like – through an accident) – that its lung shrank and dried out like the dried branches of a palm tree from the sound of thunder and lightning [one should say, the seeing of lightning], it is kosher. But by violence done to it (literally: “at the hands of man”), such as, for example, that a person frightened it or the rest of the creatures, such as the roar of a lion or the sound–voice of a lion, it is “torn” (non-kosher). And how do we know if it was at the hands of heaven (i.e., an accident) and kosher, or by violence done to it (literally: “at the hands of man”) and it is “torn?” In the summer, a person brings white earthenware utensilsand fills them with cold water and places the lung in them for a period of twenty-four hours, if it returns healthy–in its natural condition, it is kosher, but if it does return in its natural condition, it had violence done to it (literally, “at the hands of man”) and is “torn.” But in the winter, he brings black earthenware utensils that do not perspire like the the white, and the water does not become cold. But thee are those who explain that he brings copper utensils and fills them with tepid water and places the lung in them for a period of twenty-four hours, if it returns healthy, it is kosher, and if not, it is “torn” (and not kosher – see Tractate Hullin 55b).
+הגלודה – that its skill was spread out from it. If there remained in its skin like the width of a Selah over the entire spine, that the vertebrae of the spinal column that were found were completely cover, then it is kosher. But if it was stretched from it the width over the width of the entire backbone, even though all the rest of its skin exists, it is “torn.” And such is the Halakhic decision.
+
+Mishnah 3
+
+חכתה חולדה על ראשה – that it (i.e., the weasel) bit it (i.e., the chicken) with its teeth. For had it been by hand (i.e., paw), there is an animal – a bird having been attacked by a beast (which are suspected of leaving a poisonous substance in the body) by a weasel- all corresponding to the cavity that it tears.
+מקום שעושה אותה טרפה = for one suspects lest it punctured the membrane of the brain. How does it (i.e., the weasel) do this? It brings In its hand–paw into the mouth of the chicken and presses its finger upwards, if the brain breaks through and goes out, it is clearly known that the membrane was pierced and it is “torn.”
+ניקב הקורקבן – (if the thick muscular stomach–craw–gizzard of fowl was pierced) – that the perforation in the skin of the thick muscular stomach–gizzard of the bird and in the pocket that is within where the food passes through, meaning, that the pocket and the skin are perforated one corresponding to the other. But if the thick stomach that was pierced and it pocket endures, or even if both of them were pierced, but not corresponding one to the other, it is Kosher.
+ונחמרו בני מעיה (its bowels were affected by inhaling heat–parched) – they shrunk as a result of the heat and their appearance changed–was destroyed. The language of (Lamentations 1:20): “[See, O LORD, the distress I am in!] My heart (literally, ‘my intestines’) is (literally, ‘are’) in anguish.”
+ירוקים פסולים – this is what he said: limbs whose custom is to be red, as, for example, the heart and the liver and the thick muscular stomach which customarily are red, in geese, and in chickens and turtle doves and pigeons and things similar to this, if they changed and became green on account of the fire, they are disqualified, but if they remained red as they were, they are kosher. And same law applies regarding the small intestines which were customarily green. If they changed from their natural state and turned red, they are ineligible. And similarly, the water fowl where their heart, their liver and their gizzard are green, if they fell into the fire and turned red, they are ineligible. For all that changed from their appearance on account of the fire are ineligible. And the measurement of the change of the appearance, is the smallest amount, like the perforation in the smallest amount.
+דרסה – a person with his feet [tread on them].
+או שטרפה בכותל – that he it against the wall.
+או שרצצתה בהמה – that one should be worried for these three matters (i.e., fire, being trampled by humans and knocked against a wall) because of lesions of vital organs–internal injurie, and still making convulsive movements.
+אם שהתה מעת לעת ושחטה כשרה – and it requires examination, as we have written above (Mishnah 1 of this chapter) concerning cattle For all “tears” that the Sages counted in cattle, corresponding to fowl. The fowl has more of them, these which are taught in the Mishnah.
+
+Mishnah 4
+
+ניקבה הגרגרת או שנסדקה – the perforation of the windpipe–gullet and its splitting in fowl, is like the perforation of the windpipe–gullet and its splitting in cattle. And we have explained this above (Mishnah 1 and Mishnah 3). If a perforation was made which has a loss, if the loss is like he measure of most of the cavity of the windpipe of that fowl, it is “torn,” and if not, it is kosher.
+זפק (bird’s crop) – I is adjacent to the gullet. And all which goes with the gullet when the fowl pulls its neck, its law is like that of the gullet and its perforation is of the smallest amount, but if the rest of the bird’s crop was perforated, it is Kosher.
+רבי אומר אפילו ניטל (even if It is removed)– But the Halakha is not according to Rebbe (i.e., Yehuda HaNasi).
+יצאו בני מעיה – it was not taught other than that at the time when they entered into it (i.e., the intestines), he did not switch its upper part (of the intestines to the lower part, or this round part above from where it was, when he switched this one to the top and that one to the bottom. But if he reversed them, it is “torn,” for since one of them was reversed, it is not able to live.
+נשתברו גפיה – the bones of the wings [were broken), and especially if they were broken, but the detaching of a wing in a fowl, makes it “torn,” we suspect, that perhaps, the lung was punctured. For since the lung is hidden between the ribs and the soft and thin membrane of the skin that is between each rib and when one detaches its wing, we tear loose the lung with the wing.
+נשתברו רגליה – from the knee and its surrounding parts and below, or even above, if the bone did not protrude outwards, it is taught in (chapter 4 of Tractate Hullin), “A beast which was in hard labor,” that it is “torn,” and there we will explain it.
+נמרטו כנפיה (if its wing feathers are plucked) – that is the large feathers–down that are on her body.
+נוצה – this is the soft [feathers] on the skin, which lack on it reeds, for it is considered like a hide. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+אחוזת הדם – that it (i.e., the animal) was attacked with congestion and became sick.
+והמעושנת – that smoke entered into her body.
+והמצוננת – sickness on account of cold. But Maimonides explained that אחוזת הדם is that the blood overcame her, and המעושנת is that the black secretion had overcome her; and המצוננת is that the white secretion has overcome her. But it did not mention he fourth secretion which is red, because it is not found so much with cattle.
+הרדופני (creeper- the berries of which are injurious to animals) – it is a deathly drug of cattle, and similarly, the excrement of chickens, that animals–cattle that eat from eat die.
+המים הרעים – revealed water.
+סם המות – a thing that is a deadly drug to humans, but is not a deadly drug to animals.
+
+Mishnah 6
+
+הדורס (that attacks with paws or claws) – it grasps with its nails and lifts up from the ground what it eats. And there are those who explained it, that it doesn’t wait for the living prey until it dies but rather eats it while [it is] living.
+אצבע יתירה – this is the high finger–digit (i.e., talon) that is behind the [other] fingers.
+וקרקבנו נקלף – the pocket that is within the thick muscular stomach–craw peals from the flesh of the thick muscular stomach–craw . But not that every pure–clean fowl has all of these organs, but one organ alone is sufficient, but as long as we know about it (i.e., the animal) that it doesn’t attack with paws or claws and eat. But the Gaonim wrote that the tradition in their hands was that they don’t validate fowl that comes with one organ and even though it is known to us regarding it that it does not attack with paws or claws and eats, other than if that that organ whose thick muscular stomach can be pealed by hand, but if it cannot be peeled by hand even though it always has a crop or an extra finger–talon, they did not permit it.
+החולק את רגליו – when he places it on a chord–sinew, it places its two fingers from there and two from there.
+טמא – whereby it is known that it attacks with its claws or paws.
+
+Mishnah 7
+
+ובחגבים – this is the sign of their pu- ity.
+כל שיש לו ארבע רגלים וארבע כנפים ויש לו קרסולים (see Leviticus 11:21- jointed legs) – they are two long legs outside of the four. And they are adjacent to its neck, above from its legs to leap with them when it wishes to jump, it strengthens itself with them.
+רבי יוסי אומר ושמו חגב – even though it has these four distinguishing marks, it is not kosher, other than if it is known that its name is locust. And this is the Halakha.
+כל שיש לו סנפיר וקשקשת – even if it doesn’t have it now, and will in the future will grow one after a while, or that it has one now, and it will, in the future will drop it when it leaves the water (see Tractate Hullin 66a), it is permitted.
+וסנפירין הפורח בהם – that roam–swim with them over the face of the water.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בהמה המקשה. מותר באכילה – [it is permitted to eat – when the dam is properly slaughtered] the entire fetus and even the place cutting of the limb. For if it put out its hoof–hand and didn’t retracted, one must leave it from what is inside to the outside and to cut it, for the place of the cut you have distinguished the outer part, but the inner part is prohibited, because it stands on the rim of the womb. But if it withdrew it (i.e., its hoof–hand), one does not need to cut to the inner side, but one confines and cuts and the place that one cut is permitted. For what is the reason that the limb is forbidden when it leaves to the outside? Because of (Exodus 22:30): “[You must not eat] flesh torn by beasts in the field.” Meat that left outside of its compartment which for it is a field, is “torn.” Just as something that is “torn,” once it was “torn,” furthermore has no permit, even meat, since it went outside of its compartment. And the place of the cut did not leave outside of its compartment; furthermore, it is permitted when it returns prior to the ritual slaughter, for we call it (Deuteronomy 14:6): “and any other animal [that has true hoofs which are cleft in two and brings up the cud] – such (an animal) you may eat.”
+הרי הוא כילוד – and furthermore, he may not benefit from the ritual slaughter of its mother, and he requires a ritual slaughter of its own if he is found living. But if he (i.e., the offspring) is found dead, it is like something that died of itself.
+חותך מעובר שבמעיה – and he left the piece within her, it is permitted with the ritual slaughter of the animal and is not forbidden because of “the limb from a living animal” (one of the seven Noahide commandments).
+
+Mishnah 2
+
+מהבכרת המקשה לילד – with the first of her womb. It is permitted to cut it up limb by limb when it comes outfirst.
+ומשליך לכלבים – for as long as its majority had not left [the womb], it is not holy.
+יצא רובו – as one [complete animal], and [then] he cut it.
+הרי זה יקבר – for with the exit of most, the sanctity takes effect upon it and we call it (Deuteronomy 15:19): “[You shall consecrate to the LORD your God all male firstlings] that are born [in your herd and in your flock.”
+ונפטרה מן הבכורה – that which comes after him (i.e., the first-born male animal), is not a firstling, hether it first came out limb by limb, or whether the majority of it came out as one, for the second is not the first of the womb.
+
+Mishnah 3
+
+בבהמה טהורה טהור – from an a fortiori inference (see Tractate Hullin 70b), if [being inside] its mother is effective to permit it for consumption through its slaughter, even though it (i.e., the fetus) is dead, then should being inside its mother not also be effective to render it pure from the impurity of an animal carcass? And from where do we learn that the same applies regarding an unclean animal? For it states in Scripture (Leviticus 11:39): “If an animal that you may eat has died, anyone who touches its carcass shall be impure until evening.” [The phrase:” “If an animal…. has died,” this is an unclean animal; “that you may eat,” this is a clean–pure animal. A comparison of these juxtaposed “unclean animal” and “clean animal” – just as in a clean–pure animal, its fetus is pure, even in an unclean animal, its fetus is pure.
+רבי יוסי הגלילי אומר בטמאה טמא – and he derives it from Scripture, as it is written (Leviticus 5:2): “Or when a person touches any impure thing -be it the carcass of an impure beast or the carcass of impure cattle,” Does the carcass of an impure beast defile and the carcass of a pure animal does not defile? But rather, which is it {that in an impure animal it defiles and that in a pure animal it doesn’t defile)? This is a [dead] fetus that is in the womb of an impure animal that is impure, and [a dead fetus] that is in a pure animal that is pure, from an a fortiori. But regarding the impure animal, there is no a fortiori [inference], and we don’t expound an analogy based upon biblical inference. But the Halakha is not according to Rabbi Yosi.
+החיה טמאה טומאת שבעה – and it is from the Rabbis, as a decree lest the fetus bring forth its head outside the corridor–the lower end of the vagina or uterus, and he is like he was born and defiles and the midwife thinks that it (i.e., the fetus) is still in her womb and comes to be pure. But the shepherd who inserted his hand into the womb of the animal, as it is taught in our Mishnah is pure. We don’t make this decree, because the womb of the animal is revealed, and when it (i.e., the fetus) comes out, he sees it.
+ואשה טהורה עד שיצא הולד – for the woman creates excitement for herself when it (i.e., the fetus) brings forth its head outside of the corridor–the lower end of the vagina or uterus, and he does not come to be purified (see Talmud Hullin 72a).
+
+Mishnah 4
+
+הבשר טהור – the flesh–meat of the fetus is pure, for the animal does not receive impurity while living.
+הבשר מגע נבילה – the flesh–meat of the fetus touched a limb from a living animal, which defiles like carrion.
+מגע טריפה שחוטה – for the ritual slaughter, even though it does not permit the limb for consumption, purifies it from being carrion, and it is like something torn that is ritually slaughtered that does not defile from the Torah, but rather from the Rabbis with those things that are sanctified [for the Temple]: This is our reading.
+אף שחיטת בהמה תטהר את העבר – and we don’t have the reading “of the fetus.”
+לא אם טיהרה שחיטת טריפה אותה – this is according to the law, for it is a thing that is part of its body.
+ומנין לטריפה ששחיטתה מטהרתה – for perhaps it does not purify it, and from the law, does not purify it, for an unclean–impure animal is prohibited for consumption and a torn animal is forbidden for consumption.
+ומה טמאה אין שחיטתה מטהרתה – from being impure, for this is taught in Torat Kohanim (i.e., the Midrash Halakha on the Book of Leviticus – see Leviticus 11:26,24: “among all the animals...that has true hoofs….whoever touches their carcasses shall be impure until evening” – all who touch them shall be impure, to include an unclean animal that its slaughter will not purify it.
+תאמר בטריפה שהיתה לה שעת הכושר – for since it takes effect the law of ritual slaughtering, furthermore, it does not escape from it for it is within the general realm of the rest of sheep and cattle.
+טול לך מה שהבאת – take from here this proof that you brought.
+הרי שנולדה טריפה מן הבטן מנין – that it would make it pure.
+שיש במינה שחיטה – therefore, it does not escape from the generalization of sheep and cattle. But a living animal [fetus] that is eight [months] old that was born from a living animal, we don’t have with what to purify it even it is slaughtered, because it is not included with cattle and sheep. And the Halakha is according to the Sages.
+אין שחיטתה מטהרתו – from being carrion, for the ritual slaughter of an eight [month] fetus is of any benefit, but rather, when it is in the womb of its mother, it is permitted through the slaughter of its mother (as we will learn in the next Mishnah).
+
+Mishnah 5
+
+ומוציא את דמו – and its fat alone is permitted, as it is taught in Torat Kohanim (i.e., the Midrash Halakha on the Book of Leviticus), when it states, the fat and the two kidneys with a guilt-offering (see Leviticus 7:4: “the two kidneys and the fat that is on them at the loins”), and we don’t need to say that from an a fortiori we would derive it, for just as regarding an offering of well-being–peace offering that anything of their species requires the fat-tail, for they require the fat and two kidneys. The guilt offering, that all of its species requires the tail, is it not the law that it requires the fat and the two kidneys? And what does the inference teach us, but rather to tell us that just as fat and the two kidneys that are stated with the guilt offering is removed from the general category of the embryo, for you are not able to state that the fat of the embryo that is found in a guilt offering should be offered with a female animal, even all, even the sacrifices that come from a female, the fat that is mentioned regarding them one removes from the category of the embryo. But since the fat of the embryo is not offered with all the sacrifices, it is permitted for consumption. But its blood is not worse than the blood of the limbs and we hold that in the Tractate Keritot that the blood of the limbs one violates a negative commandment.
+טעון שחיטה – for newborns indirectly to compare an animal by itself, and to nt to be included–to be derived by implication with all the cattle that you may eat.
+וחייב באותו את בנו – that you should not slaughter it on the date that you ritually slaughter its mother.
+וחכמים אומרים שחיטת אמו מטהרתו – that the newly born and giving birth is the cause of it.
+ר' שמעון שזורי כו' – to the words of the Sages, since that it (i.e., the animal) walked on the ground, it requires ritual slaughter according to the Rabbis. For one might exchange it in order to eat an animal without ritual slaughter. Burt Rabbi Shimon Shezuri permits even after he it had a parted hoof on the
+קרעה – [cut into] the animal without ritual slaughter.
+
+Mishnah 6
+
+בהמה שנתחכו – the hind–back [legs].
+מן הארכובה ולמטה – there are three bones in the thigh. The lowest is the bone that is cut with the split hoofs when they flay the animal and this joint is called the knee that is sold with the head, and in the foreign tongue, we call that limb–joint YEENOKLAV, and in Arabic DUKBA. And above it there is the middle bone and the bunch of converging sinews in the thigh (see Talmud Hullin 76a) underneath it adjacent to the limb–joint of the knee that is sold with the head. And the uppermost is the thigh-bone which is inserted in the tail. And the joint which is between the end of the thigh-bone to the top of the middle bone is known and seen in a camel when it lies down more than the rest of the living creatures. And from the knee and below as it is taught in our Mishnah that it is kosher, which is from the beginning of the knee that is sold with the head and below. But from the knee and upward, which is from the end of the middle bone, which is the place of bunch of converging sinews in the thigh, in every place where the foot is cut, from there and above is “torn” (not kosher).
+וכן שניטל צומת הגידין (if the juncture of the thigh sinews was removed – even if the foot was not cut off that the bone was not broken but the bunch of converging sinews in the thigh were removed, it is invalid–”torn.” So explained some of the Amoraim of the Mishnah in the Gemara (Talmud Hullin 76a-b). But this approach my teachers–Rabbis took hold of as essential and taught that in every place where the leg was cut off above from lower knee which they call Y’NUKLAV in the foreign tongue, whether in the place where the bunch of converging sinews or whether above from the bunch of converging sinews, it is [considered] “torn” (unfit, not kosher). But Maimonides and Rabbi Alfasi his teacher took hold as essential a different commentary–explanation – that from the knee and below is kosher and from the knee and above is unfit, for this is what he said: below from the upper knee which is the thigh-bone that is inserted in the tail, but not below immediately adjacent to it, but rather, below from the middle bone entirely, which is the lower bone, is definitely kosher. Above from the knee, which is the thigh-bone, is definitely “torn” (i.e., unfit, not kosher) in every place that he cut off. And similarly, if he removed the bunch of converging sinews, meaning to say, that in the middle bone, there is a place that is “torn” such as the bunch of converging sinews, and there is a place which is kosher, such as above from the bunch of converging sinew. But don’t be astonished how if he severed it above from the bunch on the middle bone, it is kosher, but when he lowers to cut the bunch, it is “torn,” that we can’t say that this torn part is similar to that one, for if one cuts from here and the animal dies, one cuts from there and the animal lives. And this animal is not forbidden because its leg was severed from this place, but rather because the bunch of sinews were cut, for their severing is within the general [definition] of those things that are torn. And the place of the bunch of the converging sinews begins from the place where they appear hard and white until the place that they begin to soften and redden.
+וצומת הגידין – they are three white sinews in the animal that meet and are connected together. One of them is thick and the [other] two are thin. If the thick one alone is removed, this is not the removal of the bunch of converging sinews, for two of them remain. But if the two think wones are removed from their place, it is permitted, for the one that is thick and larger than the other two, for the entire bunch of converging sinews were not removed, only a minority of them. But if most of each of them were severed, it is “torn” (i.e., not kosher). And one does not need to state if all of them were severed or if all of them were removed. And with fowl, they are sixteen white sinews, even if only the majority of one of them was severed, it is “torn” (i.e., not kosher).
+נשבר העצם – below from the knee in the place where it doesn’t make it “torn” (i.e., not kosher).
+‘אם רוב הבשר קיים – which is the hide and flesh cover most of its thickness and most of its circumference of the break. For sometimes it is found this without that, such as when it widens from one side and is narrow from the other side, for the bone is not round. Therefore, it requires both.
+שחיטתו מטהרתו – to the limb hanging down from the body, and it is permitted, even for consumption.
+ואם לאו – that the hide and the flesh do not cover the majority, the slaughtering does not render it clean. But even though the animal is permitted, the limb is forbidden because of (Exodus 22:30): “you must not eat flesh torn by beasts in the field; [you shall cast it to the dogs],” as we state (Tractate Hullin 73a), to include the limb and flesh hanging down from the body. But if the bone is broken form the knee and above to the place where it makes it “torn,” if most of the flesh exists, the limb and the animal are permitted. But if not, the limb and the animal are prohibited. And the law of the fowl is like the law of the animals of the field for this matter.
+
+Mishnah 7
+
+שליא (placenta–after-birth) – a jind of pocket where the fetus is placed into it.
+נפש היפה – for it is not counted on in his mind (and therefore forbidden to handle) on account of its repulsiveness.
+תאכלנה – but we don’t say that it is the limb from a living animal (i.e., one of the seven Noahide commandments), but also is a remnant from the ritual slaughtering of the mother [animal].
+ואינה מטמאה – as it is not considered food.
+ולא טומאת נבילות – if the animal died.
+מטמאה טומאת אוכלין (if he gave thought to it – for use as food) – of it came in contact with defilement, that his thought considers it as food. But not the uncleanness of carrion, for it is not meat but rather, merely like the rest of food in general.
+אסורה באכילה – and even though only a small part of it (i..e, the placenta–after-birth) came out, and it is obvious that all that all of the cleansing of the fetus was not there, we are concerned perhaps that with that particular piece, the head of the offspring came out and that is considered like it is born.
+[הכי גרסינן] סימן ולד באשה. וסימן ולד בבהמה: המבכרת – this is her first issue of her womb.
+ישליכנה לכלבים – for there is no sanctity in it. For even though there is no placenta–after-birth without a offspring, here, the majority is not sanctified, for perhaps it was a female, or it was an animal suspected of looking like one (i.e., a lamb looking like a kid and vice-versa – or a hybrid), and it is not holy (see Mishnah 1 of this chapter).
+ובמוקדשין – as, for example, the cattle of peace-offering–well-being which expelled the after-birth–placenta.
+תקבר – for since there is no after-birth–placenta without offspring, it is sanctified, for whether a male or a female that left from the animal that was sanctified to the Temple is holy.
+בפרשת דרכים – a place where the paths separate into two. And the path of diviners to bury her there in order that she will not abort anymore.
+דרכי האמורי – sorcery, as it is written (Exodus 23:24}: “[you shall not bow down to the gods in worship] or follow their practices.”
+
+Chapter 5
+
+
+
+Mishnah 1
+
+אותו ואת בנו – the mother and the male offspring, or the mother and the female offspring, but the father with the male offspring or with the female offspring is not forbidden [to be slaughtered on the same day], for (Leviticus 22:28): “[However, no animal from the herd or from the flock shall be slaughtered] on the same day with its young,” implies whomever’s offspring is clinging, excluding the male (i.e., the father) whose male offspring is not clinging.
+בין בארץ בין בחוצה לארץ –since it is necessary to teach, whether with unconsecrated things whether with consecrated things, it (i.e., the Mishnah) teaches also “whether in the Land of Israel” or “whether outside the Land of Israel,” even though it is not necessary, for it is the obligation of personal duty (as opposed to laws connected with the soil of the Land of Israel), for personal duty applies whether in the Land of Israel or whether outside the Land of Israel.
+בפני הבית – at the time when the Temple exists.
+ושלא בפני הבית – you might think I would say, for since it is written regarding the matter of Holy Things, that when the Temple exists, we will apply it, when the Temple doesn’t exist, we will not apply it. Therefore, it comes to tell us the opposite.
+בחולין ובמוקדשים – whether both (i.e., the mother and the offspring) are unconsecrated or both are sanctified, and from where in the Torah do we learn that it applies to that which is sanctified? As it is written (Leviticus 22:27): “When an ox or a sheep or a goat is born,[it shall stay seven days with its mother, and from the eight day on] it shall be acceptable as a gift to the LORD,” and afterwards it is written (Leviticus 22:28): “However no animal from the herd or from the flock shall be slaughtered on the same day with its young.”
+בחוץ – outside of the Temple courtyard.
+שניהם כשרים – because it was necessary to teach in the concluding clause [of the Mishnah] that both of them are disqualified, the first clause [of the Mishnah] teaches that both are fit.
+והשני סופג את הארבעים – because of the negative commandment of “no animal…[shall be slaughtered on the same day] with its young” (Leviticus 22:28). And there is no difference whether he slaughtered the mother first, and makes no difference whether he slaughtered the offspring first. It makes no difference whether both were slaughtered by one person, and makes no difference if two people [slaughtered the mother and its young].
+הראשון חייב כרת – because of slaughtering outside of the Temple. But the second [of the pair of the mother and its offspring] is exempt from extirpation, for since the mother was slaughtered, the offspring is further not worthy to be slaughtered today inside, for it is disqualified because of lacking time (i.e., an offering cannot be offered because its time to be offered has not yet arrived), for it is not appropriate to slaughter it and to offer it today, and he is not liable because of slaughtering outside [the Temple] unless it is appropriate inside, as it is written (Leviticus 17:4): “and does not bring it to the entrance of the Tent of Meeting,” that which is appropriate [to be brought] to the entrance of the Tent of Meeting, he is liable for it outside, and if not, then not.
+ושניהם סופגים את הארבעים – the first because of slaughtering outside, for all who are liable for violating laws of extirpation are flogged, and the second because of the negative commandment of “the mother and its young.”
+חולין בפנים שנהים פסולין – because unconsecrated offerings which were slaughtered in the Temple courtyard.
+והשני סופג – because of “the mother and its young.” But because of unconsecrated animals in the Temple courtyard, there is the warning of a positive commandment (Deuteronomy 12:21): “If the place [where there LORD has chosen to establish His name] is too far from you, you may slaughter [any of the cattle or sheep that the LORD gives you],” when there is a distance of place, you slaughter, but you do not slaughter when the place is close.
+קדשים בפנים כו' והשני סופג – because of “the mother and its young.”
+ופסול – because of lacking time.
+
+Mishnah 2
+
+חולין וקדשים בחוץ – specifically it [i.e., the Mishnah] took the first as unconsecrated produce and the second as Holy Things (i.e., belonging to the Temple). And similarly, all that is taught in the Mishnah, specifically it took them.
+והשני סופג – because of (Leviticus 22:28): “an animal…with its young.”
+קדשים – at first, and afterwards, unconsecrated produce outside.
+והשני כשר – for consumption. But since it (i.e., the Mishnah) taught it was invalid, it taught, it was fit.
+ושניהם סופגים – the first because of slaughtering outside [the Temple courtyard], and the second because of “an animal with its young” (Leviticus 22:28)
+חולין וקדשים בפנים שניהם פסולים – the first because of unconsecrated animals that were slaughtered in the Temple courtyard, and the second because of lacking time (i.e., that the time to be offered has not yet arrived).
+והשני סופג – because of “an animal with its young.”
+חולין בחוץ ובפנים – the first slaughtered outside [the Temple courtyard] and the second within [the Temple courtyard].
+קדשים בחוץ ובפנים הראשון בכרת – because of slaughtering outside[the Temple courtyard].
+ושניהם פסולים – the first because it was slaughtered outside [the Temple courtyard] and the second because of lacking time (i.e., that the time to be offered has not yet arrived).
+ושניהם סופגים – the first because of slaughtering outside [the Temple courtyard], and the second because of “an animal with its young.”
+קדשים בפנים ובחוץ – for the second, one receives [forty – actually, thirty nine] lashes] because of “an animal with its young,” but because of slaughtering outside [the Temple courtyard], one is not flogged, for because of lacking time (i.e., that the time to be offered has not yet arrived, and he it is not accepted inside [the Temple courtyard].
+
+Mishnah 3
+
+פרה חטאת – the red heifer, which is not for consumption.
+ושור הנסקל – after its verdict has been announced, for we hold hat it is prohibited to derive benefit even when slaughtering it.
+ועגלה ערופה – for he holds that it is forbidden while alive, and even if e slaughtered it, it is forbidden. But in the Gemara (Tractate Hullin 82a) reaches the definitive conclusion that the red heifer and the heifer whose neck is to be broken are not taught in our Mishnah. For regarding both of them, their slaughter is appropriate, and one must remove them from the Mishnah and Rabbi Shimon did not exempt them (for slaughter that is not appropriate for eating is not called slaughter).
+וחכמים מחייבין – this that the Sages make him liable when slaughtering for idolatrous purposes, they did not teach other than when he slaughtered the first for idolatrous purposes and the second [animal] came and he slaughtered it for his table to eat it, but if the first was for his table and the second was for idolatrous purposes, that through the latter slaughtering is what makes him liable because of “an animal and its young” (Leviticus 22:28), the law of killing comes upon him, and he is exempt from lashes–flogging because he who has committed two offenses simultaneously, must be held answerable for the severer penalty which is death (i.e., for slaughtering for idolatrous purposes, but he is exempt from flogging for the slaughtering of the animal and her young in one day – see Talmud Hullin 81b) for two [punishments] we don’t do to him. But sometimes, that even when he slaughtered the first for his table and the second for idolatrous purposes, he is liable, as, for example, when they (i.e., witnesses) warned him because of “an animal and its young” (Leviticus 22:28), but they didn’t warn him because of idolatrous purposes, for since they did not warn him regarding idolatrous purposes, he is not killed, but he is flogged because of “an animal and its young.” But the Halakha is according to the Sages.
+ונתנבלה בידו – inadvertently–unknowingly.
+והנוחר – inserting the knife in its nostrils and cuts [the windpipe].
+והמעקר – tearing loose the windpipe and gullet from the place where they are attached and he doesn’t slaughter them.
+פטור – and even according to the Rabbis. But it is not similar to ritual slaughter of above, for there, it is an appropriate ritual slaughter, and another things causes it to be invalidated, but here, there isn’t ritual slaughter at all.
+איזה שלקח ראשון ישחוט ראשון – if they came to the Jewish court, he who came first to slaughter and his fellow detains him and says: “I need it more than you,” we say to them, that the first purchaser should סperson and he detained for himself, the [original] purchaser would slaughter it. For such we taught in the Tosefta (Hullin, Chapter 5, Halakha 5), that he who purposes it from the owner, he precedes the owner, for on that account, he purchased it.
+ואם קדם השני זכה – that he advanced himself in order that he not come to a prohibition, and he has the interval that he eats meat today.
+סופג שמונים – for on every male offspring that he slaughters, he transgresses a negative commandment.
+סופג את ארבעים – for there isn’t here a forbidden slaughtering other than one.
+שחטה ואת בתה ואח"כ את בת בתה – there are two [violations] of “an animal and its young.”
+שחטה ואת בת בתה – there is [not] yet here a prohibition. ואח"כ שחט את בתה – and there is in this slaughtering two prohibitions, “an animal and its young” because of its mother,” and an offspring and it because of its female offspring of that which has already been slaughtered.
+סופג ארבעים – it is one negative commandment ‘violated] and one warning and one deed.
+סומכוס אומר סופג שמונים – for Sumachos holds that he is liable for one warning and with one negative commandment, two [punishments of] stripes. And the same law applies with the first clause [of the Mishnah] which teaches that if he slaughtered its two offspring and afterwards slaughtered her (i.e., the mother), he receives forty (actually thirty-nine) lashes. According to Sumachos, he receives eighty lashes. Such it is in the Tosefta (Hullin, Chapter 5, Halakha 7), if he slaughters her five offspring and afterwards slaughter it (i.e., the mother), Sumachos states in the name of Rabbi Meir that he is liable because of [the violation] of five negative commandments.
+בארבעה פרים בשנה – it is the manner of Israel to make meals on these four seasons [of the year], for a person who simply purchases an animal does not purchase it other than to slaughter it immediately, therefore, a person who sells an animal to his fellow and he sells first its mother or its female offspring on that selfsame day, he must state to the second [person]: “Know for yourself that I sold its mother for slaughter” or “I sold its female offspring for slaughter” lest it was already slaughtered.
+ביום טוב האחרון של חג – they would increase in joy because it is a festival of its own and was beloved to them. And this did not consider the eve of the first day of the Festival, because the entire world is preoccupied with [the building of] the Sukkah and [acquiring] a Lulav [and Etrog], and they don’t have free time to make a large slaughtering.
+אף ערבי יום הכיפורים בגלילי – but not in Judea and not in the rest of the lands, for they would not eat on the Eve of Yom Kippur anything other than meat, children and–or fish as is proven in Bereshit Rabbah, regarding a particular tailor who sold a fish.
+בזמן שאין לו ריוח – interruption between them, that he sold the mother [animal] today.
+אבל יש לו ריוח – that he sold the first yesterday and the second today.
+אין צריך להודיעו – for I say: “Yesterday, I slaughtered it first.” Another explanation: At the time when he doesn’t have space of time that he is in haste and hurries to purchase that shows that he wants to slaughter today. But if he has a space of time that he is not in haste to purchase it, he is not required to inform him, for lest it was for the need of another day that he purchases it. But Rabbi Yehuda, he comes to explain the matter of the first Tanna–teacher and not to dispute it.
+ומודה ר' יהודה – even hough that he purchased this [animal] today and that [animal] on the morrow, And regarding the second explanation, even though he is not in haste and hurried to purchase.
+את האם לחת ואת הבת לכלה – it is a usual incident, for it is the custom of the world to make a large meal at the house of the groom from the house of the bride; therefore, the mother fo the grow who is larger, and the offspring which is smaller to the bride.
+
+Mishnah 4
+
+He slaughters the meat against his will: That if he accepts a Dinar from the buyer, he gives him a Dinar's worth of meat.
+..
+לפיכך אם מת מת ללוקח – And he loses his Denar, for it died when it was in his domain–possession.
+אינו כן – for we require “pulling” and all the while that he didn’t “pull,” the butcher can retract.
+
+Mishnah 5
+
+יום אחד האמור באותו ואת בנו כו' – because the portion of “the animal and its young” (Leviticus 22:28) is adjacent to the sacrifice, and it is written (Leviticus 22:27): “[ad from the eighth day on] it shall be acceptable as a gift to [the LORD],” and adjacent to it, “the animal and its young” (Leviticus 22:28). But with Holy Things, the night follows after the day, as it is written (Leviticus 7:15): “[And the flesh of his thanksgiving sacrifice of well-being] shall be eaten on the day that it is offered; none of it shall be set aside until morning.” So we see that the night that is after it is called the “on the day...until morning.” It is possible that even this is the case [it is stated here, “one day”] and it is stated in the Creation story (Genesis 1:5): “[And there was evening and there was morning] the first day.”
+
+Chapter 6
+
+
+
+Mishnah 1
+
+כיסוי הדם כו' – because it was necessary to teach [in the Mishnah] with non-consecrated–profane things but not with sanctified–dedicated things, it took all of them.
+במוקדשין – the sin-offering of fowl and the burnt-offering of fowl, and similarly things sanctified for the repair of the Temple, if he transgressed and slaughtered them, they do not require covering [of the blood].
+ונוהג בחיה ובעוף – to exclude cattle as you would not say that the cattle is included among wildlife, and we derive it from what it is written regarding a firstborn having a blemish (Deuteronomy 15:23): “ [Only you must not partake of its blood;] you shall pour it out on the ground like water.” Just as water does not require covering, even the blood of cattle do not require covering.
+במזומן – fowl that grows in the house.
+ונוהג בכוי – it is a creature of its own and the Sages did not determine if it is [a kind of] wildlife that would require covering [of the blood], [or] if it is cattle and does not require covering [of its blood].
+ואין שוחטין אותו ביו"ט – because perhaps it requires covering [of its blood] and out of doubt, we don’t violate [the sanctity] of the Yom Tov–Jewish holy day.
+ואם שחטו ביו"ט אין מכסים את דמו – and even if there was dust prepared or ashes, lest the person who sees it will say that it is definitely wildlife and therefore, he covered its blood on the Jewish holy day, and he will come to permit its fat.
+
+Mishnah 2
+
+רבי מאיר מחייב – for he holds that ritual slaughter that is inappropriate is called ritual slaughter.
+וחכמים פוטרים – as they hold that [inappropriate ritual slaughter] is not called ritual slaughter, and the Halakha is according to the Sages.
+
+Mishnah 3
+
+ואחרים רואין אותם – for in that manner, their ritual slaughter was fit.
+חייבים לכסות – those others that see them are liable to cover [the blood] as it is taught further on. If he ritually slaughtered and did not cover [the blood] and another saw him, he is liable to cover [the blood].
+פטור מלכסות – Rabbi Meir said regarding it that he holds that the ritual slaughter of a deaf-mute, imbecile and–or a minor, among themselves, is complete carrion–not slaughtered according to the ritual rules, since most of their acts are corrupted. But the Rabbis dispute that of Rabbi Meir whether at the beginning [of the Mishnah] or at the end [of the Mishnah], but rather they observe him until he completes the matter and then return to dispute him, for the Rabbis think that it is doubtful carrion–not slaughtered according to the ritual rules, but not verifiable carrion. Therefore, regarding the matter of covering [the blood], they are obligated to cover [the blood], and they don’t do ritual slaughter after them of the animal and its young (see Leviticus 22:28), lest it is a good–valid ritual slaughtering. But the Halakha is according to Rabbi Meir.
+
+Mishnah 4
+
+שחט חיה יכסנה ואחר כך ישחוט את העוף – as it is written (Leviticus 17:13): “[And if any Israelite or any stranger who resides among them hunts down] an animal or a bird [that may be eaten, he shall pour out its blood and cover it with earth],” he interrupts from this one to the other one to put on a covering for each and every one. But the Rabbis think this or they require him to divide it, for it not, I would have said that there is no need to cover [the blood] unless he ritually slaughtered both of them. But everyone admits that regarding the blessing, he doesn’t recite other than one blessing, but the Halakha is not according to Rabbi Yehuda.
+וראהו אחר חייב לכסות – as it is written in the portion of the covering of the blood, [and I say] (Leviticus 17:12): “[Therefore I say] to the Israelite people: [No person among you shall partake of blood],” this Mitzvah–commandment applies to all the Israelite people.
+כסהו הרוח חייב לכסות – this Mishnah was learned only that he returned and it was revealed–exposed, but if he did not return and it was revealed, he is exempt from covering [the blood].
+
+Mishnah 5
+
+נתערב ביין – which is red and the appearance of the blood is not recognized in it.
+רואין אותו – [we view that] wine as if [it is] water, for if the appearance of blood was recognized in the water according to this measurement, he would be liable to cover [the blood].
+נתערב בדם בהמה – which is not something covered, and the majority of it is the blood of a cattle.
+או בדם חיה – the blood bled by an animal–beast of chase or deer.
+רואין אותו – that it is not required to cover [the blood], as if it were water, but if this blood is from the ritual slaughter of an animal–beast of chase and fowl and it is recognized, one is required to cover it.
+אין דם מבטל דם – and even if the appearance of blood is not recognized in the water like the blood of this cattle, the blood of animals–beasts of chase are not nullified, for he holds that a mixture of homogeneous things (of which one is forbidden), the rule of neutralization by quantity takes no effect (see Talmud Hullin 100a). But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+דם הניתז – on the back of the wall.
+אימתי – it comes to explain but not to dispute.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+גיד הנשה. ובמוקדשים – even a burnt offering which is burnt entirely, he removes the nervus ischiadicus (i.e., sinew of the hip, the sciatic nerve) and casts it upon the ashes of the communal altar that is called “pile” (the place on the altar where the ashes are piled up) and it is not offered up with the meat.
+שאין לו כף – it does not have a hollow [of the thigh or a spoon-shaped hip] similar to that of man which is round, but the rather, the meat that is upon the thigh-bone of the fowl is in its width. And if fowl is found that has a round sole, its sciatic nerve is prohibited.
+ונוהג בשליל – a living [embryo] nine [months old] that is found in the animal.
+And the Halacha is not like R. Yehuda.
+וחלבו – of the embryo is permitted. Another interpretation: and the fat of the sinew, meaning to say, the permitted fat of animals (as opposed to forbidden fat) is permitted according to al, but the Jewish people which is holy practiced a prohibition regarding it.
+ואין הטבחים נאמנים – [the butchers are not believed] to state we take it because of the trouble it is for them to hollow it out. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 2
+
+שולח אדם ירך לנכרי וכו' – and we don’t take into consideration lest a Jew should see it when he sends it to him and he returns and purchases it from the heathen and eat it with its sinew. For since it is whole, the place of the sciatic nerve is known if it was hollowed out from it and the purchaser understands that it was not removed, and he removes it.
+שיטול את כולו – he will hollow it out afterwards.
+לקיים בו מצות נטילה – he peels the fat off even (see Talmud Hullin 92b) from the top and that is enough.
+
+Mishnah 3
+
+אכלו ואין בו כזית חייב – because it is a living creature, he is liable for whatever the amount, like one who eats an ant of whatever the amount is liable.
+מזה כזית – from the right thigh an olive’s bulk and similarly from the left thigh.
+אינו סופג אלא ארבעים – for Rabbi Yehuda holds that this is not practiced other than with the right [thigh] for he expounds (Genesis 32:33): “[the socket] of the hip,” that means the strongest of the hips (i.e., the right” (see Talmud Hullin 91a). But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+כבשר בלפת – we view it as if the thigh is broken and the nerve is meat, and whereas if it provided a flavor in the meat like the size of the nerve–sinew, like turnips, [like the measurement of] the thigh, it is prohibited, for the measurement is a traditional law dating from Moses as delivered from Sinai, and we derive that in this we estimate, even though it if it were a cabbage or a leek with a head–porret, one would need less, or more, and that of our Mishnah would be superseded and is not the Halakha and we hold that there isn’t in the sinews–nerve for imparting a flavor, for whether it is cooked or whether it is salted or whether it is roasted, we cast it aside and it is permitted. But especially it, but its fat, it imparts a flavor and if he didn’t carry off the fat, it prohibits, and the imparting of a flavor that is mentioned with it must be of the same species, for a person cannot distinguish, we estimate it as one-sixtieth.
+
+Mishnah 5
+
+גיד הנשה שנתבשל עם הגידים – [of those thighs] that are permitted.
+בזמן שמכירו – he casts it outside, and there is nothing here other than its remnants.
+בנותן טעם – if the prohibited nerve–sinew imparts a taste of flavor in all of these, they are all prohibited.
+ואם לאו – that he doesn’t recognize that all of them are forbidden, and in each one, one can say that this is it, but it is not neutralized through a majority for it is considered like a living creature and a living creature cannot be neutralized.
+בזמן שמכירין – for the forbidden pieces, we estimate with the imparting of a flavor and if there isn’t enough in order to impart a flavor, it is something permitted, and the rest is permitted.
+ואם אין מכירין – all the pieces are forbidden for each one of them, one can suspect and state that perhaps this is it, and it is not nullified in a majority, since it is appropriate to be adorned before the guests.
+והרוטב מותר – if there isn’t among the forbidden pieces in order to impart a flavor to the broth–juice and the sediment of boiled meat and the pieces and the Halakha in practice is that something forbidden that was mixed with something permitted, a species that is combined with something that is not its species, that one can establish it by taste, if it is priest’s due–heave offering that we combined with profane–unconsecrated produce, a Kohen should taste it. And if it is a forbidden thing, then a heathen professional baker should taste it. If he states that this mixture does not contain the taste of heave offering or the taste of something prohibited, everything is permitted, and the Rabbis believed the heathen professional baker, because it is his craft, he doesn’t lie so that he doesn’t lose his profession. And if there was a mixture of one species with something from the same species where it is not possible to establish the taste–flavor, or if it was one species with something from another species, and there was no Kohen present, or a heathen upon whom one can rely, if the prohibited [substance] is from fat and blood of animals that died of themselves (i.e., carrion) and torn animals, forbidden animals and reptiles, we estimate it with being [one-part] in sixty. If there are sixty [parts] of permitted [food] corresponding to the prohibited [part], it is all permitted, and if not, everything is prohibited. And similarly, the permitted fat of the sciatic nerve, we estimate it corresponding to the sixty [parts] of permissible [fat] but the udder that was cooked with the meat, we estimate it with sixty parts, and the udder is part of the number, because it’s prohibition is from the words of the Scribes; and an egg which has a chick [within] that was cooked with the rest of the permitted eggs, it requires sixty-one parts corresponding to it, but if the prohibited [part] is priest’s due–heave offering, Hallah and First-Fruits, if it is one species with material from the same species, or one species with material from another species, and there isn’t a Kohen or a heathen who can taste it, we estimate it with one-hundred [parts] of unconsecrated produce. But if it is fruit of trees of the first three years or mixed seats in the vineyard, we estimate it with two-hundred parts and all of these measures, we estimate with what is in the pot with the broth and the pieces and the spices and the sediments of boiled meat, and this is the smallest of the bowels at the rim–bottom of the pot, and what comes before us, we estimate, but we don’t estimate what the pot absorbed from that which is permitted, for even that which is prohibited is absorbed and reduced from the amount that was, for that which was permitted was absorbed, but that which was forbidden was not absorbed.
+
+Mishnah 6
+
+ואינו נוהג בטמאה – for if he ate the sciatic nerve of prohibited [meat], the one who states that there is the imparting of a flavor by the nerve–sinew is flogged because it is a ritually impure, and not because of the sinew–nerve, and the one who states that the sinew–nerves have no flavor, is exempt from everything, for a pure piece of wood is what the Torah obligates him, but one that is impure, is not practiced.
+מבני יעקב נאסר – and yet that which is impure is permitted to them, until the Giving of the Torah.
+אמרו לו – this Biblical verse that they warned him at Sinai it was stated at Sinai, but until Sinai, they were not warned about it.
+אלא שנכתב במקומו – after it was stated at Sinai, when Moses came to arrange the Torah, he wrote this Biblical passage about the event, therefore, the children of Israel were warned afterwards that they should not eat the sciatic nerve [to known for which reason it was prohibited to them], but the Halakha is not according to Rabbi Yehuda.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כל הבשר אסור לבשל בחלב – there are those of them, from the words of the Torah, such as the flesh–meat of cattle. But there are those of them from words of the Scribes, such as the meat–flesh of fowl.
+חוץ מבשר דגים וחגבים – which are not either from the words of the Torah nor from the words of the Scribes.
+ואסור להעלותן עם הגבינה על השלחן – and even the flesh–meat of fowl whose eating is forbidden [with cheese] from the words of the Sages, it is forbidden to bring them up with the cheese on the table. It is a decree lest one brings cheese with the flesh–meat of cattle in a boiling tightly-covered pot, which is forbidden from the Torah, which is considered cooking.
+הנודר מן הבשר – in vows, he went after the language of human beings. And for every type of meat that a person calls “meat”, except for the meat of fish and locusts.
+
+Mishnah 2
+
+ובלבד שלא יהיו נוגעים זה בזה – for if they (i.e., meat and cheese) touch–come in contact, even though it is something cold with something cold, they require rinsing.
+שני אכסנאין אוכלין על שלחן אחד – specifically if they don’t know one another, but if they know each other, it is forbidden, for perhaps one of them will take from that of his colleague and will eat it. But the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 3
+
+טיפת חלב שנפלה – into the pot of one of the pieces for all of it is outside of the sauce, and he did not stir the pot nor did he cover it. The taste of the drop [of milk] was not divided–spread other than upon that piece alone.
+אם יש בנותן טעם באותה חתיכה – meaning to say, if there is not in that piece alone sixty [parts] to nullify the drop, the piece [of meat] is immediately forbidden and prohibits [the pieces] next to it, and it requires sixty [parts] corresponding the entire [piece of] meat.
+ניער את הקדרה – that he stirred it immediately, before the piece actually absorbed the taste from the drop [of milk], for now, the drop [of milk] has been mixed with everything.
+אם יש בנותן אעם באותה קדרה – meaning to say, there isn’t power in the drop [of milk] to prohibit all of it, other than if it has the flavor to give to the entire pot.
+הכחל – the nipples [of the breast] of the cow.
+קורעו ומוציא את חלבו – tears it by its warp (i.e., longitudinal direction) and woof (i.e., latitudinal direction) and squeeze it–fasten it into the wall and he is permitted afterwards to cook it with the meat in the pot.
+לא קרעו אינו עובר עליו – of he cooked it alone in the pot, and it is permissible to do this even ab initio, but since it (i.e., the Mishnah) is required to teach the concluding clause regarding the heart, if he didn’t tear it, he doesn’t violate anything regarding it, but nevertheless, there is a prohibition, it is also taught in the opening clause, that he doesn’t violate anything, but if he cooked it with the meat without tearing it, we estimate it by sixty [parts], and the nipple itself is part of the count, but the nipple remains always forbidden.
+הלב קורעו ומוציא את דמו. לא קרעו אינו עובר עליו – to be in extirpation, and in Tractate Keritot [22a], it establishes it with the heart of a fowl that does not have an olive’s bulk of blood, but the heart of cattle, one is liable for extirpation if he did not eat it and did not tear it after cooking it. But the flesh of the heart is not forbidden, for the heart is part but does not absorb.
+אינו עובר לבא תעשה – he cannot come to [the violation of] a negative commandment, meaning to say, one should not worry lest he eat it and transgress it; or alternatively he consumes it and does not transgress the negative commandment.
+
+Mishnah 4
+
+מותר לבשל ומותר בהנאה – there is nothing in it because of meat with milk, for “a kid” (“You shall not boil a kid in its mother’s milk” is written three times (i.e., Exodus 23:19, Exodus 34:26 and Deuteronomy 14:21) relating to the prohibition of meat in milk. And one of them is to exclude the unclean–levitically impure, for if he cooked the meat of unclean cattle, even in the milk of pure cattle it is permitted, but, however, regarding eating, it is prohibited because of unclean meat. And similarly, also, as the words “in its mother’s milk” is written three times, and one of those is to exclude impure milk, and even if the meat is pure.
+פרט לחיה ולעוף ולבהמה טמאה – a “kid,” excluding fowl which is not cattle. A “kid,” excluding a beast of chase, and even though a beast of chase is included within cattle. An additional Biblical verse comes to exclude it. A “kid,” and not unclean cattle, and we derive if from what is written (Genesis 27:16): “with the skins of the kids;” “Judah sent the kid [by his friend the Adullamite]” (Genesis 38:20) – here the Biblical verse explains to you that this “kid” is from the goats. But if he did not explain this, there is by implication, even the rest of the cattle, hence it was necessary for him to explain this.
+נאמר לא תאכלו כל נבלה – and it is stated in that same [Biblical] verse: “You shall not boil a kid in its mother’s milk, which implies that everyone who practices this prohibition of a carrion (i.e., an animal that has died a natural death), it has because of [the prohibition] of meat with milk. And there is a difference between Rabbi Yosi Haglili and Rabbi Akiva, for Rabbi Yosi Haglili holds that a beast of chase is according to Torah, for everything that is forbidden because of being a carrion, it also has the [prohibition of] meat with milk, except for the fowl, which has no mother’s milk. But Rabbi Akiva holds that beasts of chase are not from the Torah; alternatively, there is a difference between them concerning fowl according to the Rabbis. Rabbi Akiva who explained that it is not from the Torah, implying that it is from the Rabbis where regarding it there is a prohibition, but Rabbi Yosi Haglili did not explain this language and permitted it completely. But the Halakha is according to Rabbi Akiva.
+
+Mishnah 5
+
+קיבה – congealed milk that is within the maw.
+נכרי ושל נבלה – this is what he said, the maw [of the stomach] slaughtered by a heathen is carrion and this is prohibited.
+המעמיד – milk.
+בעור של קיבה – which is meat.
+אם יש בה – to impart a flavor with milk, it is prohibited, and if not, it is permitted, and even though he curdles [milk] since the flesh itself is of something permitted, and its prohibition is not other than on account of another matter that was combined with it, and we don’t say in this that everything follows after the curdling. But if he curdled the cheese in the flesh of the maw of a carrion, even if it doesn’t have what to impart a flavor in the milk, it is prohibited because the curdling is prohibited, and its prohibition is on account of itself. Therefore, [the Rabbis] prohibited the heathen cheeses because they curdle it in the skin of the maw of a carrion. But the rennet itself which is the congealed milk that is within the maw. We wind up that there isn’t a prohibition at all, that it is a mere secretion (see Tractate Hullin 116b). Maimonides wrote this, but Rashi wrote that the milk that is found congealed in the skin of the maw that we salt it in its hide. I would be wont to permit it until this point, for as long as no other milk is placed in it. But I would err in this for I would think as we state [in Talmud Avodah Zarah 29b -see Mishnah Avodah Zarah, Chapter 2, Mishnah 5) regarding the rennet from a whole [burnt] offering of a Kohen who is not squeamish sucks it out raw, we learn from it that it is a mere secretion and it is not forbidden. But it is not complete milk, as it is taught in our Mishnah that it is fit, when one sucked it from an animal with an organic inflicted disease, it is prohibited, we learn from it that it is milk. And the rennet of a burnt offering which is permitted, because it is not part of its body but rather that which is quaffed from its mother, and it is an entrance into the bowels like it is placed into a dish and it is permitted.
+
+Mishnah 6
+
+שחחלב מועלין בו – and even offerings of lesser sanctity (I.e., individual peace offerings, the thanks-offering, the Nazirite’s ram, the male firstborn of a kosher animal, animal tithes, and the Paschal lamb) which are the money of their owners, there is no sacrilege during their lifetimes, [but] there is sacrilege with the portions of the offerings consumed on the altar (i.e., portions of sin-offerings, guilt-offerings and peace offerings consumed on the altar such as the fats, the kidneys and the fat-tail, etc.) after their blood has been sprinkled, as it is written regarding offerings of lesser sanctity (Leviticus 3:16): “All fat is the LORD’s,” and thus it is written for them “the LORD’s,” to state that we call them the holy things of God, regarding sacrilege–misappropriation.
+וטמא – if he ate it with an impure body, he is liable for two sin-offerings; one because of fat and one because of impurity of an impure body.
+משא"כ בדם (see Tractate Meilah, Chapter 3, Mishnah 3) – for relating to blood, it is written (Leviticus 17:11): “[For the life of the flesh is in the blood, and I have assigned it to you] for making expiation for your lives upon the altar,” for expiation–atonement it was given, but not that it should be called, “mine” to make sacrilege–misappropriation, for it does not endure other than to atone for yourselves, but it does not have [anything] because of a sacrifice that is disqualified by improper intention [of the officiating Kohen] (i.e., “piggul”) for another thing permits it, such as the meat of holy things as the blood permits it to the Kohanim with his sprinkling of it, and like the example of the burnt offering whose blood permits it to the altar, for if its blood was not sprinkled, its limbs are not offered, as it is written (Leviticus 17:6): “That the priest may dash [the] blood against the altar of the LORD [at the entrance of the Tent of Meeting],” and afterwards, “and turn the fat into smoke as a pleasing odor [to the LORD].” These have in them [the possibility of] an offering disqualified by improper intention. But blood which in and of itself permits, they are not liable for regarding an offering disqualified by improper intention. But they don’t have an offering left over [after the time permitted for it to be eaten – punishable by extirpation] and impure also, as it is written, “with blood” twice to exclude. – “him” and “they” – one to exclude from an offering left over, and one to exclude from defilement.
+אלא בבהמה טמאה – as it is written (Leviticus 7:25): “[If anyone eats the fat of] animals from which offerings by fie may be made to the LORD [the person who eats it shall be cut of from his kin].”
+
+Chapter 9
+
+
+
+Mishnah 1
+
+העור והרוטב (the hide and the juice of meat) – because it is taught in the Mishnah in the chapter [four]: “A beast which was in hard labor” regarding the placenta–after-birth, and that it does not defile the defilement of foods nor the defilement of carrions, it (i.e., the Mishnah) teaches, “The Hide and the Juice of Meat” – chapter 9). But this that separates–divides, because it (i.e., the Mishnah) teaches in the chapter “A beast which was in hard labor” (in Mishnah 5): “[If] he found a live nine-months’ birth, it requires slaughtering and he is liable for to the ruling of ‘it and its young’,” it (i.e., the Mishnah) taught afterwards [the chapter] “It and its young.” But since it (chapter 5) is speaking about ritual slaughtering that is not appropriate, it (i.e., the Mishnah) teaches after it (chapter 6), “the requirement to cover up its blood,” and since it (i.e., the Mishnah) teaches in “the requirement to cover up its blood,” and that it applies to wild beasts and fowl, it (i.e., the Mishnah) teaches “The sinew of the hip–the sciatic nerve” (Chapter 7) which applies to wild animals but not to fowl. But since it teaches in “The sinew of the hip–the sciatic nerve” with the thigh that was cooked with the sinew of the hip [with forbidden swallowing], it teaches “Every [kind of] flesh” (Chapter 8), and after it, it returns to the first matter of the placenta–after-birth, or that doesn’t become defiled with the defilement of foods.
+העור והרוטב – the hide of the ritually slaughtered animal, such as, for example, less than an egg’s bulk of flesh and its hide is attached to it, it combines, because it protects the flesh, and the guards combine for a light defilement which is defilement of food, as It is written regarding it (Leviticus 11:37): “[If such a carcass falls upon] seed grain that is to be sown, [it is pure],” in he manner that people find for sowing, wheat in its husk and barley in its husk and lentils in their husks. But even though that in this verse (Leviticus 11:37 referenced above), it is written that “it is pure,” the reason is that it did not become susceptible, but adjacent to it (Leviticus 11:38): “but if water is put on the seed, [and any part of a carcass falls upon it]” that it becomes susceptible, it is impure.(i.e., “it is impure for you”).
+והרוטב – that it is congealed–becomes solid in that it is the manner to eat it with the meat–flesh, and combines to complete the measurement, like the bulk of an egg. But it is not able to receive defilement on its own.
+והקיפה – spices. But they are not considered to be food on their own, but rather, to be combined with foods.
+האלל (fatty substance of meat) – sinews of the spine and of the neck, and it is wide, white and hard, and we call it KAPILO in the foreign tongue. And its example is in Job [13:4]: “[If you invent lies,] All of you are quacks.” For once it is split–broken in two, it has no remedy to be attached once again, so you [as well], a thing that has no remedy, you say to provide a remedy. Alternatively, the Tanna–teacher [of the Mishnah] calls it אלל–fatty substance of meat–flesh which the knife has taken off (see Talmud Hullin 121a), when they flay the animal, sometimes when the knife removes from the flesh near the hide, and it is not considered food, but combines with the food.
+והקרנים והטלפים (and the horns and the hooves) – all that they sever them and blood comes out from them near their roots from below which are soft. But however, on their own, they are not food.
+מצטרפין – because it protects.
+לטמא טומאת אוכלין – to complete the measurement like the bulk of an egg, for impure foods do not defile with less than an egg’s bulk.
+אבל לא טומאת נבילות – if they are carrion [meat], they do not defile, and they don’t combine to the equivalent of an olive’s bulk to complete the measurement of a carrion to defile a person and he clothing that are upon him, as it is written (Leviticus 11:39): “[If an animal that you may eat has died,] anyone who touches its carcass [shall be impure until evening],” and not on the hide which does not have the equivalent of an olive’s bulk of flesh and the hide completes the equivalent of an olive’s bulk, for the person who comes in contract with it is not ritually impure, because the guarding does not combine to defilement of carrions. And similarly, the spices and the juice of the meat that becomes congealed are not a species of carrion. And the fatty substance of meat and the sinews are not meat–flesh. But we consume them generally with flesh–meat.
+כיוצא בו – [there is] that which defiles the defilement of foods, to receive defilement from the unclean reptile and it defiles other foods, but does not defile of its own accord the defilement of carrion to defile others.
+השוחט בהמה טמאה לנכרי – a Jew who slaughtered an impure animal for the needs of a heathen, and it is still moves convulsively, even though It is not fit for a heathen, for ritual slaughter is not permitted to the children of Noah until it dies, even so, since an Israelite did a ritual slaughter, it is as good–valid slaughter, for since that slaughter is permitted regarding that an Israelite with a ritually pure animal, his intention–thought is considered as food with a ritual slaughter, even with something ritually impure for a heathen. But a heathen, regarding ritual slaughter does not consider it in his thought as food, and we do not find it as slaughter concerning him. But something ritually impure for a Jew is not considered as food for him., for his intention is void.
+אבל לא טומאת נבילות עד שתמות – for this [verse] (Leviticus 11:39): “If an animal that you may eat has die.”
+או עד שיתיז את ראשה – which would be an animal body maimed to disfigurement and a carrion while alive, and it is considered as dead, and even if it is maimed to disfigurement.
+ריבה הכתוב לטמא טומאת אוכלים = for all of these has regarding food, tat they are food but it is not called carrion even though that it is belonging to it.
+האלל המכונס (flayed off meat that is collected) – this fatty substance of the concluding segment [of the Mishnah], for everyone, it is flesh that the knife has taken off in flaying near the hide.
+המכונס – that is gathered in one place. For its intention is not abolished, and the flesh is considered carrion, and he is liable for it if he came in contact or entered in the Temple or ate Holy food. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+אלו שעורותיהן (their hide is deemed equivalent to their meat) – they defile like their meat–flesh.
+ועוד חזיר של ישוב – because it is soft and they eat it.
+אף עור חזיר הבר – for he holds that this also is soft–tender. But the Halakha is not according to Rabbi Yehuda (actually, it should read, Rabbi Yosi, here, as Rabbi Yehuda’s comment in the Mishnah does not come until much later in the text).
+חטוטרת של גמל הרכה (hump of a young camel) – all the while that it didn’t carry a burden.
+עגל הרך – all the while that it nurses.
+ועור הפרסות (skin of the hooves) – when they sever–cut off the legs, and it is soft.
+בית הבושת (pudenda) – the sides of the womb of the female.
+ועור שתחת האליה – the hide of the tail from under the place where there is no hair, because it is soft.
+האנקה (hedgehog) – RITZU
+והלטאה (a species of lizard) – LEVIYARDA.
+חומט (snail) – LUGMA.
+הלטאה כחולדה (the lizard is equivalent to the weasel) – its hide is smoother than its skin, but the Halakha is not according to Rabbi Yehuda.
+וכולן שעיבדן (and all of them which one tanned) – all of these which they stated that defile like he meat, if he tanned them, they became hide and were abolished from the law of flesh and are pure.
+או שהלך בהן – that he stretched them in order to trample them, which is a bit like tanning them (and do not impart food uncleanness).
+חוץ מעור אדם – it is the law of the Torah that the skin of man, after it is tanned, it is pure, and what is the reason that they said tha the skin of man that is tanned is impure, as a decree lest a person work the skins of his mother and–or his mother into mats–rugs to sit and–or to lie upon them.
+יש להן עורות – and not one of them (i.e., the eight reptiles described in Leviticus 11:29-30) that 8ts hide will defile like its skin–meat. And it is not like the First Tanna–teacher who considers that four of them – their hides are like their meat–skin. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 3
+
+בטהורה ובטמאה – whether it (i.e., the animal – beast or wild animal) is ritually slaughtered as a pure animal and the one who flays it is impure, or whether it is a impure carrion and the one who flays it is pure, if he flays it to make from the hide a spread–mat, that is, a mattress to spread out on top of the bed or on top of a table, as for example, when he tears and severs the hide completely lengthwise from the head of the animal until its tail, and he begins to flay the hide, there would be a connecting handle to remove the defilement from the carrion if a pure individual comes in contact with the hide, to bring in the defilement to the meat if it is pure.
+עד כדי אחיזה (enough for a hold [on the carcass]) – which are two handbreadths, but more than this it is not handle to bring in or to remove defilement, but if the meat is pure and defilement touched it with more than these two handbreadths, the meat was not defiled, but if the meat was carrion and something pure that is more than two handbreadths touched it, these did not defile the pure [meat].
+ולחמת (waterskin) – if he did not sever the hide lengthwise from the beginning, but rather flays it double for the needs of the waterskin, he begins from the neck and turns it over towards its tail.
+עד שיפשיט את החזה (until he will flay the breast) – which is the connector. And one who touches the hide is like one who touches the meat–skin – whether to become impure–contract uncleanness or whether to make impure–impart it, because the breast is the hardest to flay from all of the limbs.
+המרגיל (one who flays the animal from the foot upwards (the entire skin is considered as connected with the flesh – as long as the process lasts – for purposes of Levitical uncleanness) – that he begins from the feet of the animal to flay and he flays it double for the needs of the waterskin.
+כולו חבור – because e he breast is the end of his flaying. Therefore, it is all connected until the breast, and a person who touches the flayed hide, l=is like touching the skin–meat whether to impart uncleanness or to become unclean.
+עור שעל הצואר – and it was flayed of itself. Therefore, it is not connected to do the first playing that is connected in the manner that the breast makes.
+וחכמים אומרים וכו' – and the Halakha is according to the Sages.
+
+Mishnah 4
+
+עור שיש עליו כזית בשר – in one place [of carrion meat].
+הנוגע בציב היוצא ממנו (the tassel–shred that proceeds from it – the tassel-like ends of the hide) – a strip and a wart that goes out from the same flesh and is suspended and connected in part. And with that tassel, there isn’t an olive’s handbreadth, but it is from its hide of an olive’s handbreadth.
+ובשערה – that is on the hide opposite that skin–meat.
+טמא – for the hair is a protection.
+מטמא במשא – for it carries an olive’s bulk of carrion.
+ולא במגע – for it is impossible to touch together, and the two touches–contacts do not combine.
+לא במגע ולא במשא – as it explains the reason in the concluding [clause], that the hide renders them negligible.
+ומודה ר"ע – and even though there isn’t an olive’s bulk from its hide in one place, in the same manner as for example, when he inserts two halves of olives on a spindle–chip, meaning to say, on a thin piece of wood, and shook them, that it is ritually impure. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 5
+
+קולית (marrow-bone) – every bone that has in marrow is called a marrow-bone. And the marrow-bone of a corpse, one who touches it, whether it is stopped up or whether it is hollowed out, is ritually impure, for a bone like a barley corn of a corpse defiles through contact and carrying, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person who was killed or who died naturally,] or human bone [or a grave, shall be impure seven days].”
+וקולית המוקדשים – the sacrifice that is rejected in consequence of improper intention in the mind of the officiating priest and the portions of the sacrifices left over beyond the legal time and bound to be burnt defile the hands, for the Rabbis decreed regarding them because of suspected Kohanim (of willfully unfitting a sacrifice in order to spite the owner) and–or Kohanim who shirked their duties, and they decreed even with the bones hat were used for the portions of the sacrifices left over beyond the legal time.
+קולית נבלה – the marrow-bone of a carrion – its bones do not defile, as it is written (Leviticus 11:39): “[If an animal that you may eat has died, anyone who touches] its carcass [shall be impure until evening],” and not the bones, and similarly for the moving creatures–reptiles. Therefore, those that are stopped up are pure, even from being defiled by carrying, and all the more so, through contact, for it is impossible for it to touch the bone-marrow that is inside. But even though the guard brings in and removes defilement, these words refer to a thing where it is possible to touch the defilement itself, even if only the guard touched it, it is impure, but where it is impossible to touch the defilement itself, the guard does not defile it.
+נקובים כל שהוא (hollowed out in any amount whatsoever) – een like the thread of hair where it is possible to bring into it a thread of hair of his head or his beard, for he becomes defiled through thins.
+מנין שאף במשא – it is referring to the bone-marrow of a carrion, for a moving creature–unclean reptile does not defile through carrying.
+
+Mishnah 6
+
+ביצת השרץ – there are eight moving creatures–creeping things that attach eggs, such as the toad, the sand lizard and the lizard (see Leviticus 11:29-30: “The following shall be impure for you among the things that swarm on the earth: the mole, the mouse, and great lizards of every variety; the gecko, the land crocodile, the lizard, the sand lizard, and the chameleon.”).
+המרוקמת (the egg of a creeping thing in a developed state) – where a chick–young bird is formed within.
+טהורה – because it is impossible to touch the chick–young bird that is inside.
+ניקבה כל שהוא טמאה (if it is pierced in any measure, it is impure) – and even though he didn’t touch it, for the guard brings it and removes the defilement in something that is possible to touch.
+עכבר שחציו בשר – there is a species of mouse which is not “fruitful and multiply” but rather, from itself, it is formed from the ground, like garbage that breeds worms, and if it still has not completed the creation of the mouse, other than from one side – the right or the left, he who touches the flesh is ritually impure. The earth over against the flesh is pure.
+רבי יהודה אומר כו' – but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+האבר והבשר המדולדלים בבהמה – the limb is detached from it, which are the flesh, and sinews and bones, or only the flesh is detached from it, but they still are stirred up in it slightly. But there is a difference between a limb from a living animal to flesh from a living animal For the limb defiles man and utensils like a carrion, but the flesh which is not a limb, is pure from nothing, as we derive from Scripture as it is written (Leviticus 11:39): “If an animal that you may eat has died,” from part of he animal, as, for example, a limb from it, but the end of the Biblical verse, “anyone who touches its carcass shall be impure [until evening],” but since it is written, “if [an animal hat you may eat] has died,” implies that we require something similar to death that does not make an exchange–substitution, excluding flesh that makes substitutions that if one tears off flesh from the animal, other flesh will rise up under it (i.e., in its place).
+מטמאין טומאת אוכלין – if he thought about them to feed them to a heathen, they would be food that received defilement and [are able] to defile others, for their own defilement isn’t within them until he tears out all of them (i.e., the flesh, sinews and bones), but one receives defilement from the creeping thing and through it, they defile the others.
+וצריכים הכשר – to come into water after they are detached, and afterwards they are susceptible to ritual impurity forever.
+נשחטה הבהמה – they were purified from defiling more because of being carrion. But even though they are forbidden for consumption because of (Exodus 22:30): “[you must not eat] flesh torn by beasts in the field,” through carrion they became purified, for ritual slaughter does not make a limb detached from the body (see Leviticus 11:32 – and Talmud Hullin 74a – the natural death of an animal causes the hanging limb to be considered as if detached – in life-time, so that it does not come under the law of carrion – but slaughtering does not – and the dangling limb is considered as a part of the slaughtered animal – see also Talmud Hullin 129a).
+הוכשרו בדמיה – to be able to receive defilement without other preparation, like the law of the beast that was slaughtered and blood came out from it when its flesh had been preparated with that same blood.
+מתה הבהמה הבשר – that was dangling. צריך הכשר – to be susceptible for ritual impurity from the creeping animal if it had not been prepared once its skin was dangling. For it lacks the defilement of the carrion, for death makes the falling off of a limb detached from the body and it is considered as if that limb fell or that dangling flesh, and it is not made a carrion with it in its death, but rather, it separated from life, it and the flesh that separates from the pure life.
+האבר מטמא משום אבר מן החי – for death makes the hanging limb to be considered as if detached as we have explained, and does not make a carrion with it. Therefore, it does not defile because of carrion. But there is a difference between a limb from a living animal and a limb from a carrion, for flesh that separates from the limb of a living animal does not defile, for even flesh that separates from the living does not defile all the more so, flesh that separates from the limb of a living animal, whereas flesh that separates from a limb from a carrion defiles like the flesh that separates the carrion itself.
+ורבי שמעון מטהר – for it is impossible to maintain the words of Rabbi Shimon with this concluding phrase, for whichever way you turn, if death makes the hanging limb to be considered as if detached to become defiled because of the limb from a living animal, but does not make a hanging limb to be considered as if detached to be defiled because of a limb from a carrion. Therefore, by force, Rabbi Shimon refers to the opening clause [of the Mishnah] - the limb and flesh that are dangling on the animal defile food defilement in their place, but Rabbi Shimon purifies the limb all the while that hat it is from its hide in living creatures that does not defile through food defilement. But the reason of Rabbi Shimon, that stated the Biblical verse (Leviticus 11:34): “As to any food that may be eaten, [it shall become impure if it came in contact with water],” food that you can feed to heathens with permission is called fod and it defiles the defilement of food, excluding the limb and the dangling flesh that are forbidden to a heathen because of the limb of a living animal and flesh from a living animal. They are not called food and they do not make the defilement of food. But the Halakha is according to Rabbi Meir in both of these.
+
+Mishnah 8
+
+המדולדלים באדם טהורים – for (Numbers 19:14): “when a person dies [in a tent]” it is written.
+מת האדם הבשר טהור – for death makes the dangling flesh and the the flesh that separated from the living human being pure–clean.
+האבר מטמא משום אבר מן החי – but the law of the limb that separates from the living human is what defiles, all the while that it is complete limb, it defiles through contact, and carrying and through tent-defilement. But an olive’s bulk of flesh that separated from him, or a bone the size of a barley-corn that separated from him, is pure–clean.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+הזרוע והלחיים. בארץ ובחוץ לארץ (the shoulder and the cheeks [and the stomach] – because it was needed to teach [in the Mishnah] with regard to unconsecrated products but not with that which is dedicated [to the Temple], he teaches all of them.
+בפני הבית – at the time when the Temple existed.
+ואתן אותם – (Leviticus 7:34: “and given them [to Aaron the priests and to his sons as their due from the Israelites for all time].”) – it is written regarding the shoulder and the cheeks. They are a a limitation: Dקואthe shoulder and the cheeks, yes; anything else, no.
+
+Mishnah 2
+
+כל הקדשים שקדם מדם קוע להקדישן – behold they are like one who dedicates–sanctifies wood and stones, and there isn’t in them an object which is consecrated as such.
+ונפדו חייבין בככורות – if they gave birth after hey were redeemed, but not prior to redemption, for that which is consecrated for its value is superseded from the first born [animal] for holiness does not takes effect on something already possessing holiness.
+וולדן וחלבן מותר לאחר פדיונן – but he dedicates–sanctifies [animals[ without physical blemish but if they became physically blemished and were redeemed, their offspring are forbidden as mentioned above. But whether regarding the first clause [of the Mishnah] where it is taught that is permitted or the latter clause [of the Mishnah] where it is taught that is forbidden, we are dealing with a case where the animal became pregnant prior to its redemption and that it gave birth after its redemption, and its milk also, when we sanctify [animals] without physical blemish and they were redeemed, he derives them that they are prohibited, as it is written regarding consecrated animals that are disqualified that were redeemed (Deuteronomy 12:15): “[But whatever you desire], you may slaughter and eat meat [in any of your settlements],’ you may slaughter, but not shear, you may eat, but not for your dogs, meat, but not milk–forbidden fat.
+ואין עושין תמורה – [and you don’t make an exchange of one sacrificial animal for another] even prior to their redemption. [An animal] that is good initially one can make an exchange of one sacrificial animal for another, and even I it becomes bad after one has sanctified it, but an animal that is initially bad, one does not do an exchange of one sacrificial animal for another.
+ואם מתו יפדו – and even though they ae not appropriate other than for dogs and we hold that we don’t redeem Holy Things to feed them to dogs. These are like mere wood and they do not remove the object which is consecrated which is irredeemable.
+חוץ מן הבכור והמעשר – and even though their physical blemishes preceded their dedication–sanctification, complete holiness takes effect for all their things, urt they are not fit to be sacrificed, for the All-Merciful assigned the firstborn in the womb, and it makes no difference whether it is pure or whether there is a physical defect, it is holy. He pure animal is offered up, but the one with a physical defect, the Kohen consumes with its defect, and the tithing of cattle is also written concerning it (Leviticus 27:32-33): “[All tithes of the herd or flock – of all that passes under the shepherd’s staff,] every thenty one -shalll be holy to the LOD. He must not look out for good as against bad, [or make substitution for it].” “Good” is an unblemished bull; bad is a bull with a physical defect.
+מום עובר קודם לשהקדישו – a passing physical defect is like he lacks it.
+פטורים מן הבכורה – as it is written regarding consecrated animals that are disqualified that were redeemed (Deuteronomy 12:15): “ [The unclean and the clean alike may partake of it,] as of the gazelle and the deer.” Just as the gazelle and the deer are exempt from the law appertaining to first-born animals, because it is written (Deuteronomy 15:19): }You shall.consecrate to the LORD your God all male firstlings that are born in your herd and in your flock,” even consecrated animals that are disqualified that were redeemed even if they were born after they were redeemed, they are exemot from the law appertaining to the first-born.
+המתנות – the shoulder, the cheeks and the stomach.
+וולדן וחלבן – we are speaking of when it became pregnant before its redemption and gave birth after its redemption, as was explained above. If it became pregnant and gave birth after its redemption, its offspring is a deer and a ram. But if it did not give birth prior to its redemption, even if its physical defect preceded its dedication–sanctification, also, its offspring are forbidden.
+והשוחטן בחוץ חייב – and even though they are not worthy for the entrance to the Tent of Meeting because they have physical defects, and it is taught in the Mishnah (actually a Baraita, Tractate Yoma 63b and Tractate Temurah 6b): That which is worthy for the entrance to the Tent of Meeting, we are liable for [if slaughtered] outside [the Temple courtyard], and that which is not worthy inside, we are not liable for [if slaughtered] outside, Our Mishnah establishes it as a veiled or withered spot in the eye–cataract and that it is [the opinion of] Rabbi Akiva who stated (see Tractate Zevakhim, Chapter 9, Mishnah 3) that [regarding animals that are blemished], if they have gone up, they should not go down; therefore, for since they are inside, they do not go down, and we are liable for them outside if he slaughtered them prior to their redemption.
+ועושין תמורה – prior to their redemption, as it is written (Leviticus 27:10): “[One may not exchange or substitute another for it,] either good for bad, or bad for good; [if one does substitute one animal for another, the thing vowed and its substitute shall both be holy].”
+ואם מתו – from their own accord.
+יקברו – and we don’t redeem the Holy Things to feed them to the dogs.
+
+Mishnah 3
+
+בכור שנתערב במאה – Our Mishnah is dealing with a firstling that came into the hand of a Kohen and a physical defect befell it while in the Kohen’s hand and he sold it to an Israelite with its physical defect. For if it had been a firstling in the hand of an Israelite prior to his giving it to the Kohen, why would we exempt all of them from priestly gifts? The Kohen should say to him: “If it is a firstling, all of it is mine, and if it is not a firstling, give me my gifts.” But, if had already come into the hand of the Kohen and he sold it with its physical defect to an Israelite, and it became mixed up with one hundred [unconsecrated animals], we exempt all of them from [being given] as priestly gifts, for each and every [person] can set himself aside and say to the Kohen: “Mine is the firstling, that he Kohen sold” and he is exempt from the gifts, and from the firstling, we don’t give gits for there can be no sanctity that occur to something [already] holy.
+אחד שוחט את כולן פוטרים לו אחד – that it is impossible that the firstiling would not be one of them, and he is able to say, “this is it.”
+צריך שירשום – that he should make on it a sign, that everyone will understand that the Kohen or the heathen have a joint-ownership in it.
+ואם אמר לו – if the Kohen told the Israelite: “I am selling you this cow, except for the [priestly] gifts that are within it.
+פטור – the Israelite [is exempt] from giving the [priestly] gifts.
+אמר לו – An Israelite [said] to his fellow, a slaughterer: “See me the intestines of this cow.
+והיו בהן מתנות -, the stomach, which is one of the [priestly] gifts.
+נותנו – takes this to the Kohen.
+ואין המוכר מנכה לו מן הדמים – for the purchaser knows that the [priestly] gifts are there, and this one did not sell him the stomach.
+לקח הימנו במשקל – So many Litra (pounds)., and he weighed for him the stomach and the purchaser gave it to the Kohen, for it was something stolen with him and he needed to return it, and the butcher would deduct for him from the monies, for he sold a thing that is not his. But if the ritual slaughterer sinned and did not give the [priestly] gifts from the animal,the eat is not forbidden for eating. But we excommunicate him. For even a Kohen who is exempt from the [priestly] gifts, if he is a butcher, that slaughters and sells it in the marketplace, we wait for him two or three weeks, and from then onwards, we remove from it the [priestly] gifts and give them to other Kohanim. But if he established a butcher house, we don’t wait for him, but rather remove it from him immediately bbut if he did not want to give them, we excommunicate him.
+
+Mishnah 4
+
+מן הפרק של ארכובה (from the joint of the knee to the shoulder-blade of the forefoot) – which is sold with the head.
+עד כף של יד (until the palm of the hand) – a wide bone of the shoulder that we call ASPALDONE. And they are two bones. The middle bone which is from the joint of the knee to the shoulder blade of the forefoot which is sold with the head until the place that is opposite in the known camel. And the upper bone that is attached to the body. And the right foreleg alone is what they give to the Kohen, as it is written (Deuteronomy 18:3): “[he] must give the shoulder, [the cheeks and the stomach] to the priest,”ץ the dexterous part of the forearm.
+והוא של נזיר – meaning to say, and similarly (Numbers 6:19): “[The priest shall take] the shoulder [of the ram] when it has been boiled,” that is mentioned regarding the Nazir, such is taken
+וכנגדו ברגל שוק – that is stated regarding the offering of well-being–peace offering – these are two bones from the joint of the knee to the shoulder blade of the forefoot until the thickest part of the flank (i.e., the thigh, hip) which is all of the thigh.
+סובך של רגל (the fleshy part of the leg–calf) – that is the joint that is between the thigh-bone and the middle bone. But the Halakha is not according to Rabbi Yehuda.
+הפרק של לחי – near the temples and cuts it towards downward.
+עד פיקח של גרגרת (protruding thyroid cartilage) – until the thyroid cartilage–Adam’s Apple which is the upper ring and the opening of the windpipe which is the lower jaw with the tongue. Another explanation: thyroid cartrilage is a large ring of the windpipe that is made round like a protruding cartilage, and the protruding cartilage is round like a ball and within it is a hole hat the women insert in the spindle to make it heavy when they spin with it.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+ראשית הגז – Whomever shears his sheep and even if he shears them one-hundred times, he gives from the shearing a gift to the Kohen.
+נוהג בארץ ובחוצה לארץ – but today, the practice, of the world according to Rabbi Elai, who said, that the first of the fleece is not practiced other than in the Land [of Israel]. For it derives [through an analogy], from the laws of Terumah–heave offering (see Talmud Hullin 136a: See Deuteronomy 18:4: “You shall also give him….the first shearing of your sheep–וראשית גז צאנך תתן-לו and the fact that Terumah must take place in the land of Israel – Deuteronomy 26:2: “which you harvest from the land that the LORD your God is giving you”–אשר תביא מארצך אשר ה' אלהיך נתן לך ). Just as Terumah–heave-offering is not practiced other than in the Land [of Israel], so the first of the fleece is not practiced other than in the Land [of Israel]. But my teachers–masters taught that the gifts also are not practiced other than in the Land [of Israel], for the first of the fleece and the gifts are equivalent. But the rest of the Sages of that generation did not agree with them.
+במקודשים – even the offerings for Temple repair, because it is written (Deuteronomy 18:4): “the shearing of your sheep,” but not that of which is dedicated to the Temple.
+נוהגים בבקר ובצאן – as it is written (Deuteronomy 18:3): “[Everyone who offers a sacrifice,] whether an ox or a sheep, [must give he shoulder, the cheeks, and the stomach to the priest].”
+ובמועט – even if he only slaughtered one [animal].
+אלא ברחלות – It is written here (Deuteronomy 18:4): “the shearing of your sheep” and it is written there (Job 31:20): “As he warmed himself with the shearing of my sheep.” Just as there it is sheep, even here it is sheep.
+
+Mishnah 2
+
+ושתי צאן – so we see that two are called sheep.
+שנאמר חמש צאן עשןיות – that they order their husbands say to him: “Arise and perform a new Commandment that was not commanded upon him that is less than this. And this corresponding per force, the first shearing, as it is written [in the Torah] regarding (Deuteronomy 18:4): “[the first shearing of] your sheep,” which implies many, whereas regarding the ox it is written (Numbers 18:17): “But the firstlings of cattle–בכור שור, [sheep or goats ]” (singular construction in the Hebrew) which implies even one. And similar gifts (Deuteronomy 18:3): “whether an ox or a sheep–אם שור אם שה .”
+מנה מנה ופרס – each one is a Maneh and one-half. But less than this is not considered shearing, for this is the least of shearing.
+בכל שהוא – not exactly, for since with less than sixty Selaim, he is not liable for the first of the fleece, but rather, since Rabbi Dosa [ben Harkinas] gives a large measure, the Tanna–teacher [of the Mishnah] calls for a small measurement according to the Rabbis of “however much they produce.” But the Selah – its weight is twenty-four Ma’ah. And the weight of each Ma’ah is sixteen stones–kernels of barley.
+כמה הוא נותן לו – he comes to divide the first of the fleece that is in his hand, he should not give less than the weight of five Selaim of wool to each Kohen.
+מלובן – but the Israelite will not be liable to bleach it, but rather, he will give him a measure from the dirty wool, which is that it is not bleached until the Kohen will, that is, which is not bleached until that the Kohen will bleach it, he will estimate the weight of five Selaim of bleached wool.
+כדי שיוכל לעשות ממנו בגד קטן – that is worthy for service [in the Temple]. And what is it? A belt–אבנט . Because the Biblical verse supported [by being adjacent to] after [the law of] the first shearing (Deuteronomy 18:5): “For the LORD your God has chosen him and his descendants, out of all your tribes, to be in attendance for service [in the name of the LORD for all time[.” We learn from it, that this is what it says: Give him from the first shearing of your sheep in order that he can make clothing to be in attendance for service. And the smallest of the clothing that is appropriate for [Divine] service is the belt, and it iis made from five Selaim of bleached wool. But the first shearing has no fixed measure from the Torah. But from the words of the Scribes, it should not be less than one sixtieth. But there is no obligation for the first shearing until he shears five sheep, and that the shearing of each one of these five, there is not less than twelve Selah, for if there was one of them less than twelve Selah, even though the five of them (i.e., sheep), shears more than sixty Selaim, this would be execmpt.
+עד שצבאו – its owners [would dye it] prior to giving it.
+פטור – from giving him more. For it was acquired through change, and it is like he damages the gifts of priesthood or that he consumes them, that he is exempt.
+ולא צבאו – this is not a change, and yet, in its natural form.
+הלוקח גז צאנו של נכרי – when it is attached to the sheep, he is exempt, for it is written (Deuteronomy 18:4): “the first shearing of your sheep.” But this sheep is not his, and the All-Merciful was stringent with sheep, and not on its shearing.
+אם שייר המוכרת המוכר חייב – for the purchaser said to him, the gift of the Kohanim is with you.
+ואם לאו הלוקח חייב – for the seller said to him, “I have not sold you the gift for the Priest.”
+שחופות – neither black nor white.
+זה נותן לעצמו – the purchaser gives to himself on what he purchased, and the seller gives to him on what remains with him. For the shearing of the white–bleached ones is better than that of indistinct color–grey. And similarly, regarding males and females, the shearing of the males is hard and that of the females is soft.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+שלוח הקן. אבל לא במקודשין –consecrated [birds] are found, for if they were non-holy, they would be liable for letting [the dam] go forth from the nest, such as the example where he had a bird and he consecrated it while it was in his domain for keeping the Temple in repair, but it escaped and he found it afterwards lying on the nest and he recognized it. Alternatively, such as the example when he consecrated pigeons of [his dove-cote] to the Altar for a free-will burnt offering, and afterwards when these pigeons grew up, they escaped and built a nest in another place, for at the outset, when he sanctified them, they were his, and sacred Temple property takes effect upon them, and now that he found them, they are not designated–at his disposal–captive but if they were profane, they would be נו
+ואינו נוהג אלא בשאינו מזומן – as it is written (Deuteronomy 22:5): “[If, along the road,] you chance upon [a bird’s nest], excluding one that is at your disposal [in your courtyard](see Sifre Deuteronomy 227).
+שקננו בפרדס – that they rebelled and went out from the house, and they don’t return to the house and they become belonging to the desert. And an orchard is not designated because they can flee–escape.
+הרדסיות – for it is their manner to be raised with people and in the name of King Herod who was engaged in raising them, they are called, Herodian doves, by his name.
+
+Mishnah 2
+
+עוף טמא פטור מלשלח – as it is written (Deuteronomy 22:6): “a bird’s nest.” A “bird” implies whether pure or impure, a pure bird, not an impure one.
+עוף טמא רובץ על ביצי עוף טהור – even though that this species of pigeons are ones that are sent out from the nest], he is exempt, for we require, “a bird’s nest” (Deuteronomy 22:5) that the mother who makes a nest is pure.
+ועוף טהור הרבץ על ביצי עוף טמא – for Scripture states (Deuteronomy 22:7): “and take only the young,” for you, but not for your dogs.
+קורא – In Arabic, we call him “Sonar,” and in the foreign language, “Pardiz,” for it is the manner of the male [bird] to lie down on the eggs like the female [bird], therefore, Rabbi Eliezer obligates to send away the male [bird], but with other birds, Rabbi Eliezer admits that the male is exempt, for the All Merciful stated, “mother” (Deuteronomy 22:7), and not the father, but the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 3
+
+בזמן שכנפיה נוגעות בקן חייב לשלח – as Scripture states (Deuteronomy 22:6), “sitting over [the fledglings or the eggs]” but not flying. But since it is written, “sitting over,” and it didn’t write, “sitting,” we learn from it that if its wings touch the nest, she is liable to be sent away.
+שנאמר שלח – and it implies, forever.
+נטל את הבנים – for since he took the fledglings, he had a designated–captive nest.
+
+Mishnah 4
+
+לקה ואינו משלח – even though this Is a prohibition that after its violation is transformed into a positive commandment, flogging is not administered. Here this is the reason, as Rabbi Yehuda holds that sending away is implied from the outset, but what are you able to do when you find the nest? You send away the mother bird, and there is not here a negative prohibition that after its violation is transformed into a positive commandment, but rather, you have violated a positive commandment and a negative commandment, but the Halakha is not according to Rabbi Yehuda.
+אין לוקין עליה – if he fulfilled the positive commandment that is in it, but if he did not fulfill the positive commandment, such as when one takes the mother from the fledglings and slaughters it, it dies while under his control, he is flogged.
+
+Mishnah 5
+
+מצוה שהיא כאיסר – that there is no loss of money in it, other than a small amount.
\ No newline at end of file
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+Bartenura on Mishnah Chullin
+ברטנורא על משנה חולין
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה חולין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הכל שוחטין.</b> בגמרא פריך, הכל שוחטים לכתחלה, ושחיטתן כשירה דיעבד. דמרישא משמע דהאי דמרבינן מהכל שוחטין לכתחלה, ובסיפא משמע דכי מרבינן מהכל, דיעבד מרבינן ליה אבל לכתחלה לא אתרבי. והא ליכא למימר כולה מתניתין לכתחלה וחדא קתני, דכיון דתנא הכל שוחטין פשיטא דכשרה. ובמסקנא מפרשא מתניתין בגמרא הכי, הכל שוחטין, כל המומחים היודעים הלכות שחיטה שוחטין, ואע״פ שאין מוחזקין, שלא שחטו לפנינו שלשה פעמים לראות אם יש בהן כח שלא יתעלפו בשחיטה ויבואו לידי שהיה. במה דברים אמורים דחשיבי מומחים, בזמן שאלו המוסרים לו לשחוט יודעים ומכירים בו שיודע הלכות שחיטה, אבל אם אין יודעים בו אם יודע הלכות שחיטה, לא ישחוט. ואם שחט, בודקין אותו, ואם יודע הלכות שחיטה שחיטתו כשרה:
+<b>חוץ מחרש שוטה וקטן.</b> דאפילו דיעבד ויודעים הלכות שחיטה אסור לאכול משחיטתן. דתמיד הן מוחזקין לקלקל, שאין בהן דעת:
+<b>וכולן ששחטו.</b> מדלא קתני ואם שחטו, אלא וכולן ששחטו, משמע דלאו אחרש שוטה וקטן גרידא קאי אלא אך אשאין יודעים בו אם יודע הלכות שחיטה דרישא קאי, דבודקין אותו. ואי ליתיה קמן דלבדקיה, ושחט ואחרים רואין אותו, שחיטתו כשרה. ולית הלכתא כי האי מתניתין. אלא אף על גב דאין אחרים רואין אותו וליתיה קמן דלבדקיה שחיטתו כשרה, דרוב מצויין אצל שחיטה מומחים הן, ואף לכתחלה שוחטין אע״פ שאין אחרים רואין אותן:
+<b>שחיטת נכרי.</b> אפילו כהלכתה וישראל עומד על גביו, נבלה. אבל אינה אסורה בהנאה, דדוקא שחיטת מין האדוק לעבודה זרה אסורה בהנאה, דסתם מחשבת מין לעבודה זרה, אבל נכרי האמור כאן הוא מאותן שמעשה אבותיהן בידיהן:
+<b>ומטמאה במשא.</b> כדכתיב (ויקרא י״א:מ׳) והנושא את נבלתה וגו׳, ואעפ״י שלא נגע. ולא היה צריך למתני, דכיון דנבילה היא בידוע שנבילה מטמאה במשא, אלא לומר לך, זו מטמאה במשא בלבד, ויש לך אחרת שמטמאה אפילו באוהל, ואי זו, זו תקרובת עבודר זרה:
+<b>השוחט בלילה וכן הסומא.</b> תנא שוחט בלילה דומיא דסומא, מה סומא באפילה אף השוחט בלילה באפילה, ובהאי הוא דתנא השוחט דיעבד אין לכתחלה לא, אבל כשאבוקה כנגדו אפילו לכתחלה שוחטים בלילה:
+<b>השוחט בשבת.</b> אע״פ שאם היה מזיד היה מתחייב בנפשו, שחיטתו כשרה. ומיהו אסורה באכילה ליומה, דלהכי תני בשבת וביום הכפורים, לאקושי שבת ליום הכיפורים, מה יום הכיפורים אסורה באכילה כל אותו היום משום עינוי, אף שבת אסורה באכילה כל אותו היום. ולמוצאי שבת מותרת בין לו בין לאחרים. והשוחט לחולה בשבת דבהתירא קא שחט. מותר לבריא לאכול ממנו באותו שבת בשר חי, אבל לא מבושל, שמא ירבה בשבילו:  
+
+Mishnah 2
+
+<b>מגל יד.</b> יש לה שתי פיות, האחת חלקה כסכין והאחת יש בה פגימות, ובצד שהיא חלקה אין שוחטים לכתחלה, גזירה שמא ישחוט בצד הפגום. ולהכי תנא השוחט דמשמע דיעבד אין לכתחלה לא. ושמעינן מהא, דסכין פגומה ויש בה כדי לשחוט מן הפגם ולהלן, אסור לשחוט בה לכתחלה, אלא א״כ כרך הפגם בבגד או בגמי דהשתא ליכא למגזר דלמא אתי לשחוט במקום הפגם:
+<b>בצור ובקנה.</b> מתניתין מיירי בצור ובקנה שהיו תלושים ולבסוף חברן ושחט בהן כשהן מחוברים, ודיעבד אין לכתחלה לא. אבל במחובר מעיקרו, אפילו דיעבד פסול. ותלוש גמור אפילו לכתחלה שרי:
+<b>צור.</b> סלע מחודד. ולשון מקרא הוא (שמות ד׳:כ״ה), ותקח צפורה צור ותכרות:
+<b>הכל שוחטים.</b> לאתויי ישראל מומר לעבירה אחת, או אפילו לעבירות הרבה שמותר לאכול משחיטתו. והוא שלא יהיה מומר לעבודה זרה או מחלל שבתות בפרהסיא. ובודק ישראל כשר הסכין ונותן לו, מפני שחזקתו שאינו טורח לבדוק, ואחר כן שוחט אפילו בינו לבין עצמו, וחוזר ישראל ובודק סכינו לאחר שחיטה, אם היא יפה שחיטתו כשרה. ואלו הצדוקין שאנו קורין להן קראים שאינן מאמינים בתורה שבעל פה, שחיטתן פסולה. אלא אם כן ישראל עומד ורואה השחיטה מתחלה ועד סוף:
+<b>ולעולם שוחטים.</b> בין ביום, בין בלילה לאור האבוקה, בין בראש הגג, ולא חיישינן שמא יאמרו לצבא השמים עלה לשחוט. וכן שוחטים בראש הספינה, דמוכחא מלתא דלנקר ספינתו הוא צריך ולא לשר הים קשחיט:
+<b>ובכל שוחטים.</b> בין בזכוכית בין בקרומית של קנה שהוא עשב הגדל באגם שחותך כסכין. אבל בקנה עצמו אין שוחטין בו לכתחלה, מפני נימין שפורשים ממנו ונוקבים הסימנים ואתי למעבד חלדה:
+<b>מגל קציר.</b> שקוצרים בה התבואה. שפגימותיה נוטות כולן לצד אחד בשפוע:
+<b>מגירה.</b> סכין מלא פגימות, ויש לכל פגימה מורשא מכאן ומכאן דהיינו אוגרות:
+<b>שינים.</b> התחובים בלחי של בהמה. ודוקא כשהן שנים או יותר:
+<b>והצפורן.</b> המחוברת:
+<b>שהן חונקין.</b> שאין חותכין, אלא קורעין מחמת הפגימות. והאי חונקים, אשארא קאי ולאו אצפורן, דטעמא דצפורן משום מחובר הוא:
+<b>מגל קציר.</b> ראשיה כפופים מאד ודרך הליכתה אינה קורעת:
+<b>בית שמאי אומרים נבילה.</b> ומטמאה במשא. דגזרינן הולכה אטו הובאה. ובית הלל לא גזרי, דאפושי טומאה לא מפשינן משום גזירה. אבל באכילה מודו דאסורה, גזירה הולכה אטו הובאה:
+
+Mishnah 3
+
+<b>השוחט מתוך הטבעת.</b> בטבעת הגדולה שהיא עליונה לכולן קאמר:
+<b>ושייר בה מלוא החוט על פני כולה.</b> לצד הראש. שלא הטה לסכין לצאת מן הטבעת לצד הראש עד שגמר כל הטבעת כולה, כשרה:
+<b>מלוא החוט.</b> כלומר כל דהו. אבל אם קודם שגמר את כולה הגרים את הסכין לצד הראש. ויצא מן הטבעת וגמר את השחיטה למעלה מן הטבעת שאינו מקום שחיטה, שהיא הגרמה, אף על פי שנשחט רוב הקנה במקום שחיטה, פסלי רבנן, הואיל וגמרו בפסול:
+<b>רבי יוסי בר׳ יהודה אומר מלוא החוט על פני רובה.</b> אם שייך בה מלוא חוט השערה מן הטבעת לצד הראש על פני רוב הטבעת, כלומר שחתך רוב הקנה בתוך הטבעת ובמיעוטה הגרים ויצא ממנה לצד הראש וגמר השחיטה למעלה ממנה, כשרה, דברובא אתכשרה לה שחיטה, ואידך כי קא שחיט מחתך בשר בעלמא הוא. ופסק הלכה, השוחט למעלה מטבעת הגדולה, משפוי כובע ולמעלה, טריפה. משפוי כובע ולמטה, כשר. והיינו דשייר בחיטי, ששחט באותן שני חיטין של בשר שהן למעלה מטבעת הגדולה ולמטה משפוי כובע, ושייר בהן כל שהוא לצד הראש:  
+
+Mishnah 4
+
+<b>השוחט מן הצדדים.</b> צדי הצואר:
+<b>שחיטתו כשרה.</b> ואפילו לכתחילה נמי. ואיידי דבעי למתני סיפא המולק מן הצדדים, תני נמי השוחט בדיעבד:
+<b>המולק מן הצדדים מליקתו פסולה.</b> דבמליקה כתיב (ויקרא ה׳:ח׳) ממול ערפו, דהיינו מאחוריו:
+<b>השוחט מן העורף שחיטתו פסולה.</b> והני מילי שלא החזיר הסימנים אחורי העורף אלא חתך המפרקת עד שהגיע לסימנים, דקודם שהגיע לסימנים נטרפה בשבירת המפרקת. ואע״ג דבמליקה כשרה, התם הוא דכולה מתחלה ועד סוף הוי מן המליקה והוי כשאר שוחט שנוקב את הושט מעט מעט עד שגומר שחיטתו. אבל שחט מן העורף, כיון דשחיטה לאו הכי גמירי, לא הוי שבירת המפרקת מן השחיטה, ואיטרפה לה. והשוחט מן הצדדים דקתני רישא, אפילו בדלא אהדר הסימנים. דהא מישחטי סימנים שפיר קודם חתיכת המפרקת:
+<b>המולק מן העורף.</b> לאו עורף ממש דהיינו מה שיש משפוי הקדקוד מאחוריו כל דבהדי פרצוף, דהא כתיב ממול ערפו, אלא מול הרואה את העורף דהיינו אחורי הצואר מלק בצפורן וחתך בשר ומפרקת עד שהגיע לסימנים. 
+<b>מליקתו כשרה.</b> דזו היא מצות מליקתו לכתחלה. ואיידי דתנא השוחט מן העורף פסולה ואפילו בדיעבד, תנא נמי המולק בדיעבד:
+<b>השוחט מן הצואר.</b> תחת הגרון קרי צואר. והוא דרך רוב השחיטות:
+<b>שכל העורף.</b> כל מול הרואה את העורף:
+
+Mishnah 5
+
+<b>כשר בתורין פסול בבני יונה.</b> דתורים משמע גדולים ולא קטנים. בני יונה קטנים ולא גדולים. דלא לשתמיט קרא ולכתוב מן בני התורים או מן היונה, ומדכתב בכולהו תורים ובני יונה שמע מינה לעכב:
+<b>תחלת הציהוב.</b> כשמתחיל להביא נוצה יפה צהובה סביב לצוארו, פסולים בזה ובזה. בבני יונה פסולין משום גדלן. ובתורים משום קטנן. דיצאו מכלל קטנים, ולכלל גדולים לא באו. ומיהו בני יונה הקטנים ביותר, ששומטין כנף מהם ואין דם יוצא ממנו, פסולים מרוב קטנן:
+
+Mishnah 6
+
+<b>כשר בפרה פסול בעגלה.</b> פרה אדומה ועגלה ערופה שתיהן נעשין בחוץ. אלא שפרה אדומה בשחיטה כשרה, בעריפה פסולה. עגלה ערופה, בעריפה כשרה בשחיטה פסולה. נמצא הכשר בפרה פסול בעגלה, והכשר בעגלה פסול בפרה:
+<b>כשר בכהנים פסול בלוים.</b> כהנים, במומין פסולים, בשנים כשרים. לוים, במומין כשרים בשנים פסולים, דכתיב (במדבר ח׳:כ״ה) ומבן חמשים שנה ישוב מצבא העבודה. ובשילה ובבית עולמים שלא היה שם משא בכתף, אין השנים פוסלים בלוים אלא הקול בלבד, והקול אינו פוסל בכהנים לעולם. נמצא, בין במדבר בין בשילה ובבית עולמים, הכשר בכהנים פסול בלוים, הכשר בלוים פסול בכהנים:
+<b>טהור בכלי חרס</b> כלי חרס טמא שאם הגיעה טומאה לאוירו ולא נגעה בו, נטמא הכלי חרס, דכתיב ביה (ויקרא י״א:ל״ג) אשר יפול מהם אל תוכו. ובגבו טהור, שאפילו נגעה טומאה בגבו לא נטמא בכך. אויר כל הכלים טהור, כל זמן שלא נגעה בהן הטומאה אף על פי שנתלית באוירן. וגבן טמא, שאם נגעה טומאה בגבן נטמאו. נמצא, הטהור בכלי חרס, טמא בכל הכלים. וטהור בכל הכלים, טמא בכלי חרס:
+<b>טהור בכלי עץ טמא בכלי מתכות.</b> גולמי כלי עץ, דהיינו כלים שלא נגמרה כל מלאכתן. אבל נגמרה חקיקתן וראויין הן לתשמישן, טמאים. ופשוטי כלי עץ טהורים אפילו נגמרה כל מלאכתן, דאתקש כלי עץ לשק, דכתיב (שם) מכל כלי עץ או בגד או עור או שק, מה שק מיטלטל מלא וריקן, אף כל מיטלטל מלא וריקן. גולמי כלי מתכות טהורים, הואיל ולכבוד עשויין לא חשיבי כלי למלתייהו עד שתגמר כל מלאכתן. פשוטיהן טמאים, דלא אתקיש לשק ככלי עץ. נמצא, הטהור בכלי עץ טמא בכלי מתכות, הטהור בכלי מתכות טמא בכלי עץ:
+<b>החייב בשקדים המרים.</b> שקדים המרים, קטנים חייבין במעשר, שדרכן לאכלן בקטנן קודם שיהיו מרים, גדולים פטורים, שאינן ראויין לאכילה. מתוקים, גדולים חייבין, שנגמר פריין, קטנים פטורין, שאין דרך אכילתן כן. נמצא, החייב בשקדים המרים פטור במתוקים, והחייב במתוקים פטור במרים:
+
+Mishnah 7
+
+<b>התמד עד שלא החמיץ.</b> עד השתא איירי בתרתי מילי ודבר הנוהג בזה אינו נוהג בזה, והשתא איירי בחדא מלתא ובזמן שדבר זה נוהג בה אין דבר זה נוהג בה:
+<b>תמד.</b> מים שנותנים על החרצנים והזגים וכשמחמיץ ותוסס נעשה יין, או על השמרים וקולטים אותן המים טעם היין. ובזמן שנתן שלשה חלקים מים והוציא ארבעה, לכולי עלמא יין מעליא הוא. והכא מיירי כגון שלא הוציא אלא כמו שנתן, או פחות או מעט יותר:
+<b>עד שלא החמיץ.</b> מים בעלמא הוא ואינו נקח בכסף מעשר. דיין הוזכר בקיחת כסף מעשר (דברימ י״ד) ונתת הכסף בכל אשר תאוה נפשך וגו׳, מה הפרט מפורש פרי מפרי וגדולי קרקע אף כל פרי מפרי וגדולי קרקע:
+<b>ופוסל את המקוה.</b> דשלשה לוגין מים שאובין פוסלין את המקוה אם נפל לתוכו קודם המשכת ארבעים סאה, ויין אינו פוסל את המקוה אלא בשינוי מראה:
+<b>משהחמיץ.</b> חשוב יין. ונוהג בו קיחת מעשר, ואין נוהג בו פסול מקוה:
+<b>האחין השותפין.</b> האחין שהן שותפין בירושתן:
+<b>כשחייבים בקלבון פטורין ממעשר בהמה.</b> האחין שחלקו ולבסוף נשתתפו, חייבים בקלבון, וכשמביאין שקליהן מביאין שני חצאי שקלים ונותנים שני קלבונות. והקלבון הוא לשון הכרע, שחייבין להכריע שקליהן. ואם נתנו בין שניהם שקל שלם נותנים שני קלבונות, שהיה להן לשקול לחצאין. ופטורים ממעשר בהמה מכל הנולדים להם כל ימי שותפות, שהשותפות פטור ממעשר בהמה, כדאיתא בבכורות בפרק בתרא [דף נ״ז], יהיה לך, ולא של שותפות. והתם מוקים ליה להאי קרא במעשר, ואע״ג דבבכור כתיב:
+<b>וכשחייבין במעשר בהמה.</b> כגון אם לא חלקו מעולם חייבין במעשר בהמה, לעשר כל הנולדים להם כל ימי שותפותם. דאמר התם, יכול אפילו קנו בתפוסת הבית, תלמוד לומר יהיה, מכל מקום:
+<b>ופטורין מן הקלבון.</b> לגמרי. ששוקלין בין שניהם שקל שלם. שממון אביהם בחזקתו עומד. והאב השוקל על בניו או על אחד מבני עירו ופוטר בשלו, פטור מן הקלבון, דתנן בשקלים [פ״א] השוקל בשביל העני או בשביל שכנו או בשביל בן עירו פטור, ובניו נמי אין מצות שקליהם עליו והוו להו כשכנו ובן עירו:
+<b>כל מקום שיש מכר.</b> שאדם יכול למכור את בתו. דהיינו כשהיא קטנה:
+<b>אין קנס.</b> אם נאנסה או נתפתתה אין לאביה חמשים כסף. דנערה כתיב, (דברים כ״ב:כ״ט) ונתן האיש השוכב עמה לאבי הנערה חמשים כסך:
+<b>וכל מקום שיש קנס.</b> דהיינו כשהיא נערה:
+<b>אין מכר.</b> שאין אדם מוכר את בתו לאחר שהביאה סימני נערות. ומתניתין ר׳ מאיר היא, דאמר קטנה מבת יום אחד עד שתביא שתי שערות יש לה מכר ואין לה קנס. משתביא שתי שערות עד שתבגר יש לה קנס ואין לה מכר. אבל חכמים אומרים, קטנה מבת שלש שנים ויום אחד עד שתביא שתי שערות. יש לה מכר ויש לה קנס. והלכה כחכמים. ונמצא שהבת מיום שנולדה עד שתראה לביאה יש לה מכר ואין לה קנס. ומשתראה לביאה עד שתביא סימנין, יש לה מכר ויש לה קנס. ומשתביא סימנין עד שתבגר, יש לה קנס ואין לה מכר. ואין בין נערות לבגרות אלא ששה חדשים:
+<b>כל מקום שיש מיאון.</b> יתומה שהשיאוה אמה ואחיה ואפילו לדעתה, יכולה למאן ויוצאה בלא גט, עד שתביא סימנין. וכל ימי קטנותה אינה ראויה לחליצה אם יבמה היא, דאיש כתיב בפרשה (שם כ״ה) ואם לא יחפוץ האיש, ומקשינן אשה לאיש. ומשנראית לחליצה אינה יכולה למאן:
+<b>כל מקום שיש תקיעה.</b> בערבי שבתות וימים טובים תוקעים שלש תקיעות להבטיל את העם ממלאכה ובין השמשות תוקע ומריע ותוקע ושובת:
+<b>אין הבדלה.</b> לא על הכוס ולא בתפלה. שאין הבדלה אלא במוצאי שבתות וימים טובים:
+<b>יום טוב שחל להיות בערב שבת תוקעים.</b> אע״פ שגם היום יום טוב היה ואין בו מלאכה, תוקעין להבטיל ממלאכת אוכל נפש:
+<b> ולא מבדילין.</b> מפני שהנכנס חמור מן היוצא:
+<b>חל להיות במוצאי שבת מבדילין.</b> לפי שהיוצא חמור מן הנכנס. ותקיעה אין כאן:
+<b>כיצד מבדילין.</b> בין שבת ליום טוב כשחל יום טוב להיות במוצאי שבת:
+<b>רבי דוסא אומר בין קודש חמור.</b> ואין הלכה כר׳ דוסא דלא מזלזלינן ביום טוב לקרותו קודש הקל:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>השוחט אחד בעוף.</b> משום דלכתחלה מיבעי לשחוט שני סימנין אפילו בעוף, תנא השוחט, דמשמע דאחד בעוף דיעבד אין לכתחלה לא. אבל שנים בבהמה לכתחלה הוי, דעד כמה לשחוט וליזול. אי נמי, משום דבעי למתני רובו של אחד כמוהו דדוקא דיעבד, דלכתחלה צריך שיתכוין לשחוט כל הסימן כולו. ואחד בעוף נפקא לן דכשר, מקרא דכתיב (ויקרא י״א) זאת תורת הבהמה והעוף וכל נפש החיה הרומשת במים, הטילו הכתוב לעוף בין בהמה לדגים, לחייבו בשני סימנין אי אפשר שכבר הוקש לדגים, לפטרו בלא כלום אי אפשר שכבר הוקש לבהמה, הא כיצד, הכשרו בסימן אחד. ושחיטה מן הצואר ובשני סימנים. וחמשה דברים הפוסלים את השחיטה, שהייה דרסה חלדה הגרמה ועיקור, כולהו גמרא גמירי לה. דתניא, וזבחת כאשר צויתיך, מלמד שנצטוה משה בעל פה על הלכות שחיטה, על הושט ועל הקנה ועל רוב אחד בעוף ועל רוב שנים בבהמה:
+<b>עד שישחוט את הוורידים.</b> כמין חוטין שעל שני צדי הקנה. ואעוף בלבד קאי רבי יהודה, כדי להוציא את דמו, הואיל וצולהו כולו כאחד. ושחיטה דקאמר רבי יהודה. לאו דוקא, אלא שינקב הוורידין בשעת שחיטה קודם שיקרוש הדם דתו לא נפיק על ידי מליחה. ואין הלכה כרבי יהודה:
+<b>רוב אחד בעוף כו׳</b> ואע״ג דתנן ברישא רובו של אחד כמוהו, הדר תנא הכא רוב אחד בעוף וכו׳, חד בחולין וחד בקדשים. דאי אשמעינן בחולין הוה אמינא חולין הוא דסגי ליה ברובא משום דלאו לדם הוא צריך, אבל קדשים דלדם הוא צריך לא תסגי ליה ברובא, קמשמע לן:
+
+Mishnah 2
+
+<b>שנים אוחזין בסכין ושוחטין.</b> בהמה אחת:
+<b>אפילו אחד למעלה ואחד למטה.</b> שזה אוחז בקצה אחד של סכין וחבירו בצדו השני:
+
+Mishnah 3
+
+<b>התיז את הראש.</b> כאדם המתיז קנה או דלעת, שדוחק הסכין בכח ופוסק. וזו היא דרסה:
+<b>היה שוחט.</b> במשיכה, והתיז הראש בהבאה בלבד או בהולכה בלבד. ולשחיטת הסימנים שיעור הכשר, קרי התיז את הראש:
+<b>אם יש בסכין מלא צואר.</b> חוץ לצואר הבהמה והעוף ששוחט:
+<b>כשרה.</b> שיש בסכין כדי לשחוט במשיכה בלא דרסה. אבל אם אין אורך הסכין אלא כעובי הצואר או חוץ לצואר משהו, דרסה היא, שאין הסימנים נחתכין במשיכה זו לבדה בלא דרסה:
+<b>אם יש בסכין מלוא צואר אחד.</b> חוץ לשני הצוארים, דהיינו שיעור שלשה צוארים:
+<b>איזמל.</b> תער דק קטן מאד. ולא גזרינן איזמל שאין לו קרנים אטו איזמל שיש לו קרנים. ואיזמל שיש לו קרנים הוא שרגילים לעשות כמין קרנים לאיזמל לנוי על גביו ונוטים לצד ראשו. ומתוך שהוא קטן מאד הוא נשמט מן הצואר, וכשהוא מוליך ומביא יש לחוש שמא יחלידו הסימנים אותן הקרנים:
+<b>נפלה סכין ושחטה.</b> טעמא דנפלה, הא הפילה הוא, כשרה. ואע״ג דלא איכוין לשחוט, דלא בעינן כוונה בשחיטה, מדאיצטריך קרא למימר גבי קדשים לרצונכם תזבחו, לדעתכם זבוחו כלומר מדעת וכוונה, שמע מינה דבחולין לא בעינן כוונה:
+<b>נפלה סכין והגביהה.</b> ושהה בהגבהה זו:
+<b>כליו.</b> בגדיו:
+<b>או שהשחיז את הסכין.</b> קודם שחיטה:
+<b>ועף.</b> נעשה עיף ויגע מחמת השחזה, וכשהתחיל לשחוט לא היה בו כח ופסק שחיטתו, ובא חבירו ושחט:
+<b>כדי שחיטה אחרת.</b> כדי שישחוט רוב שנים בבהמה אחרת כמותה כשהיא רבוצה גסה לגסה, ודקה לדקה, ועוף לעוף. והרמב״ם פסק כדברי האומר כדי שחיטת בהמה דקה לעוף, ובעי נמי כדי שיגביהנה וירביצנה. ולא נהגו כן:
+<b>כדי בקור.</b> כשיעור שהטבח בודק ומבקר את סכינו. ואין הלכה כר״ש:
+
+Mishnah 4
+
+<b>ופסק את הגרגרת.</b> היינו עיקור. ובבהמה קאי:
+<b>תחת השני.</b> תחת הסימן השני. שהיה תוחב הסכין בין הסימן לצואר:
+<b>החליד.</b> כסה. ולשון חלדה, כחולדה הדרה בעקרי הבתים דמכסיא:
+<b>ופסקו.</b> מלמטה למעלה:
+<b>נבלה.</b> ומטמאה במשא:
+<b>טריפה.</b> ואינה מטמאה:
+<b>ודבר אחר גרם לה להפסל.</b> כגון אחד מן הטריפות השנויות בפרק ואלו טריפות:
+
+Mishnah 5
+
+<b>בידים מסואבות.</b> כלומר בלא נטילת ידים. דגזרו על הידים להיות שניות לטומאה. ובחולין שנעשו על טהרת הקודש מיירי, דשני עושה שלישי בהן. דאילו בחולין גרידא, אפילו היו מוכשרין בדם אין שני עושה שלישי בחולין:
+<b>לפי שלא הוכשרו בדם.</b> שאין אוכל מקבל טומאה עד שיבוא עליו מים או אחד משבעה משקין, שהם מים יין שמן חלב ודבש דם טל:
+<b>הוכשרו בשחיטה.</b> מגו דשריא שחיטה להך בשר מידי אבר מן החי, משויא ליה נמי אוכלא לגבי טומאה. ואין הלכה כר״ש:
+
+Mishnah 6
+
+<b>השוחט את המסוכנת.</b> כל שמעמידים אותה ואינה עומדת מחמת חוליה, הויא מסוכנת. ואפילו יש לה כח בשיניה לאכול קורות ובקעיות של עץ:
+<b>עד שתפרכס.</b> דאי לא פרכסה חיישינן שמא ניטלה נשמתה קודם גמר שחיטה:
+<b>אם זינקה.</b> כדרך שהבהמות נופחות בגרונם והדם מקלח ומזנק בכח:
+<b>השוחט בלילה.</b> בהמה מסוכנת שצריכה פרכוס, ולא ידע אם פרכסה, ולמחר השכים ומצא כותלי בית שחיטת הצואר מלאים דם, כשרה, מפני שזינקה. וכשיטת ר׳ אליעזר דמכשיר לה בזינוק, אמרה רבי שמעון. ואין הלכה כר׳ אליעזר:
+<b>אחד בהמה דקה ואחד בהמה גסה.</b> צריכה פרכוס אם היא מסוכנת:
+<b>שפשטה ידה.</b> בגמר שחיטה:
+<b>ולא החזירה פסולה.</b> אם היתה מסוכנת. לפי שאין זה פרכוס אלא כן דרכה בשעת צאת נפשה. אבל גסה לאו אורחה בהכי, ובין שפשטה ולא כפפה בין שכפפה ולא פשטה כשרה:
+
+Mishnah 7
+
+<b>ורבי אליעזר פוסל.</b> אם בהמת נכרי היא. אע״ג דישראל קשחיט לה מהניא בה מחשבת נכרי, דסתם מחשבתו לעבודה זרה:
+<b>חצר כבד.</b> יותרת הכבד:
+<b>אמר רבי יוסי קל וחומר.</b> דלא מהניא מחשבת בעלים, הואיל וישראל שחיט לה:
+<b>ומה במקום שמחשבה פוסלת.</b> דהיינו במוקדשים כדכתיב (ויקרא ז׳:י״ח) המקריב אותו לא יחשב, קרי ביה לא יחשוב, כלומר שלא יחשוב לאכלה חוץ לזמנו כי פגול יהיה:
+<b>אין הכל הולך אלא אחר העובד.</b> דכתיב המקריב לא יחשב. אבל בעלים לא פסלי במחשבתן כי מקריב לה כהן. מקום שאין המחשבה פוסלת. בגמרא מפרש למתניתין דהכי קאמר, ומה במקום שהמחשבה פוסלת במוקדשים בארבע עבודות, אין הכל הולך אלא אחר העובד.
+<b>מקום שאין מחשבה פוסלת בחולין</b> אלא בשתי עבודות, אינו דין שלא יהא הכל הולך אלא אחר השוחט. והכי פירושה, במקום שהמחשבה פוסלת במוקדשים בארבע עבודות שחיטה וקבלת הדם זריקה והולכה, באיזו מאלו שחשב על מנת לאכול מן הזבח חוץ לזמנו, פגול הוא, ואע״פ שיש בה חומרא זו אין מחשבה הולכת אלא אחר העובד. חולין לענין עבודה זרה שאין מחשבה פוסלת בהן בארבע עבודות אלא בשתיים, בשחיטה ובזריקה, דהני הוא דכתיבן, זובח לאלהים יחרם (שמות כ״ב:י״ט), בל אסיך נסכיהם מדם (תהילים ט״ז:ד׳), אבל קבלה והולכה לא כתיב בהו. והקטרה אע״ג דשייכא בעבודה זרה, מיהו לאו עבודה היא לאפסודי בהמה משום הקטר חלבה לעבודה זרה היכא דלא נשחטה ולא נזרק דמה לעבודה זרה, דהא אפילו בפנים לא מיפסיל קרבן אם חשב על אכילת בשר בשעת הקטר חלבים, וכיון שמצינו קולא במחשבת חוץ, דין הוא שנקל בזה שלא יהא הדבר תלוי אלא בשוחט. והלכה כרבי יוסי:
+
+Mishnah 8
+
+<b>השוחט לשם הרים וכו׳ שחיטתו פסולה.</b> ותקרובת עבודה זרה לא הויא ליאסר בהנאה, משום דכל הני אינן נעשים עבודה זרה, דכתיב (דברים י״ב:ב׳) אלהיהם על ההרים, ולא ההרים אלהיהם. ומיהו פסולה מלאכול, משום דדמיא לשחיטה לשם ע״ז ומחלפא בה. ודוקא שאמר לשם הרים לשם גבעות, אבל אם אמר למלאך הממונה על ההרים ועל הגבעות, הרי זו זבחי מתים ואסורה בהנאה:
+<b>לשם דבר כשר.</b> שחיטה סתם:
+
+Mishnah 9
+
+<b>אין שוחטין לתוך ימים.</b> שלא יאמרו לשרו של ים הוא שוחט:
+<b>ולא לתוך הכלים.</b> שלא יאמרו לזרוק דמה לעבודה זרה קא עביד:
+<b>עוגה.</b> גומא. לשון עוגיאות לגפנים במועד קטן [פ״א מ״א]:
+<b>עוגה של מים.</b> דוקא עכורים, אבל צלולין לא. שמא יאמרו לפרצוף פניו הנראה במים הוא שוחט:
+<b>ובספינה.</b> יכול לשחוט על גבי כלים והדם שותת ויורד לתוך הים. שהרואה אומר כדי שלא ללכלך הספינה הוא עושה:
+<b>אין שוחטין לגומא כל עיקר.</b> ואפילו בבית. וטעמא דגומא, מפני שהוא חק המינים:
+<b>אבל עושה גומא.</b> בגמרא מפרש דהכי קאמר, אין שוחטים לגומא כל עיקר. והרוצה לנקר חצרו כיצד הוא עושה, עושה מקום חוץ לגומא ושוחט והדם שותת ויורד לגומא:
+<b>יחקה את המינים.</b> יחזיק ידיהן בחקותיהם. יחקה לשון חק:
+
+Mishnah 10
+
+<b>השוחט.</b> חולין בחוץ:
+<b>לשם עולה.</b> כיון דעולה באה בנדר ונדבה הרואה אומר עכשיו הוא מקדיש ושוחטה לעולה וקדשים בחוץ מותרים. הלכך גזור רבנן עלה ופסולה. וכן שלמים [וכו׳]:
+<b>אשם תלוי.</b> בא על ספק חיוב כרת. כגון שתי חתיכות אחת של חלב ואחת של שומן ואכל אחת מהן ואין ידוע איזו מהן אכל. אשתו ואחותו עמו במטה ובא על אחת מהן ואין ידוע על איזו מהן בא, מביא אשם תלוי להגן מן היסורים עד שיוודע לו אם חטא ודאי מביא חטאתו. ומתניתין ר׳ אליעזר היא דאמר [כריתות כ״ה ע״א] מתנדב אדם אשם תלוי בכל יום, שבכל יום עומד בספק חטא ולבו נוקפו שמא חטאתי. ונמצא שדבר הנידר ונידב הוא:
+<b>לשם פסח.</b> ופסח נמי מקרי דבר הנידר ונידב, הואיל והוא עשוי להפרישו כל ימות השנה ולהניחו עד זמנו, אמרי קא שחיט שלמים בחוץ ואכיל להו:
+<b>ורבי שמעון מכשיר.</b> דלא חייש למראית העין:
+<b>אשם ודאי.</b> כגון אשם גזילות, מי שנשבע לשקר על כפירות ממון. ואשם מעילות, ואשם שפחה חרופה. ועל שם שאשם תלוי בא על ספק קרי להני אשם ודאי:
+<b>לשם בכור לשם מעשר.</b> מידע ידעי אינשי דשקר הוא, דבכור ומעשר קלא אית להו ומידע ידעי מקמי הכי, דאילו ההוא שעתא לאו בני אפרושי נינהו דנימא השתא קמקדיש להו:
+<b>זה הכלל.</b> לאתויי אם אמר הריני שוחט לשם עולת נזיר, שהיא פסולה. דמהו דתימא ליכא למיחש לחורבא, דמידע ידעי דהא לא נדר, קמ״ל דמימר אמרי דלמא נדר בצנעא זה שלשים יום שהוא סתם נזירות ובשלשים יום לא מנכרא מלתא לשכניו:
+<b>ושאינו נידר ונידב.</b> לאתויי עולת יולדת, שאם אמר לשם עולת יולדת בפירוש, כשרה. ואפילו לשם אשה שאינה חייבת קרבן לידה. ומהו דתימא הואיל ואין אותה אשה חייבת קרבן לידה לא היתה זו אלא נדבה, קמ״ל דאימר שמא הפילה, דמפלת אין לה קול ונמצא קרבן זה חובה ולא נדבה ולפיכך שחיטתו כשרה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אלו טרפות.</b> ניקב הושט. שני עורות יש לו לושט, החיצון אדום והפנימי לבן. אם ניקב זה בלא זה כשרה, נקבו שניהן אפילו זה שלא כנגד זה, טרפה. וכל נקב במשהו:
+<b>ופסוקת הגרגרת.</b> לרחבה ברובה. ואינה טריפה עד שיפסק רוב החלל. ועובי התנוך אינו משלים לרוב. ודוקא כשנפסקה לרחבה הוא דפסולה ברובה, אבל לארכה של קנה, אפילו לא נשתייר בה אלא חוליא אחת למעלה לצד הראש וחוליא אחת למטה סמוך לכנפי ריאה, כשרה, לפי שכל זמן שהבהמה מושכת צוארה יותר הסדק מתמעט ואינו נראה:
+<b>ניקב קרום של מוח.</b> שני קרומים יש למוח, העליון דבוק לעצם הגולגולת, והשני הסמוך למוח. אם ניקב העליון והשני הסמוך למוח קיים, כשירה. ניקב השני הסמוך למוח אע״פ שהעליון קיים, טרפה, ואע״פ שלא ניקב העצם:
+<b>ניקב הלב לבית חללו.</b> שני חללים יש ללב, הגדול לצד ימין הבהמה, וחלל קטן לצד שמאל. אם ניקב הלב במשהו והגיע הנקב לאחד משני אלו החללים, טרפה. וכן אם ניקב בסחוס שבלב העשוי כעין ביב והוא קרוי קנה הלב, טרפה:
+<b>נשברה השדרה.</b> חוליות השדרה:
+<b>ונפסק החוט.</b> כמין חוט לבן יוצא מן המוח ועובר על פני אורך השדרה כולה, וקרום דק מקיף את החוט. ואם נפסק רוב הקיפו של קרום זה ברחבו, היינו נפסק החוט וטריפה, ואפילו לא נשברה השדרה, אלא אורחא דמלתא נקט, דרוב פסיקת החוט על ידי שבירת השדרה הוא:
+<b>ניטל הכבד ולא נשתייר הימנו כלום טריפה.</b> עד שישתייר כזית במקום מרה וכזית במקום שהיא חיה משם, דהיינו מקום תלייתה כשהיא מעורה ודבוקה תחת הכליות. ואם נשתייר בה פחות משני זיתים בשני מקומות הללו, או אפילו יותר משני זיתים ושלא בשני מקומות הללו, טריפה:
+<b>הריאה שניקבה.</b> שני קרומים דקים יש לריאה, ניקב זה בלא זה, כשרה. ניקבו שניהן והרוח יוצא כשנופחים אותה, טריפה. ומטעם ריאה שניקבה נאסרו כל הסירכות שבריאה כשהם במקום דעבידי לאינתוקי, לפי שאין סירכא בלא נקב, שהריאה שואבת כל מיני משקה והמשקה נעשה עב בתוכה ויוצא מעט מעט דרך הנקב ונקפה ונעשה קרום. וכשהסירכות במקום דלא עבידי לאינתוקי, כגון אונא באונא כסדרן, זו מגינה על זו וחוזרת לבריאותה ואין הנקב מתגלה, אבל כשהם במקום דעבידי לאינתוקי, הקרום מתפרק והנקב מתגלה:
+<b>או שחסרה.</b> כגון שחסרה אחת מחמש אונות שיש לריאה. ואם נחסרה אחת משלש האונות של צד ימין, יש אומרים שהענוניתא משלמת וכשרה. ואם חסרה הענוניתא עצמה, יש מכשירין, דאין זה חסרון, שהרבה בהמות אין להם ענוניתא. כך מוכח בגמרא:
+<b>עד שתנקב לבית הסמפונות.</b> קנוקנות קטנות המתפשטות בתוך הריאה כולן שופכין לסימפון הגדול. ולבית הסמפונות דתנן, כלומר לסמפון הגדול שכל הסמפונות שופכים לו. ואין הלכה כרבי שמעון:
+<b>ניקבה הקיבה.</b> נקב מפולש לתוך חללה בכל שהוא:
+<b>ניקבה המרה.</b> הכיס שלה. למקום שאין הכבד סותמתה:
+<b>ניקבו הדקין.</b> בני מעים. למקום שאין דקים אחרים סמוך לנקב להגין עליו. אבל הדרא דכנתא דאנקיב לחבריה, חבריה מגין עליה:
+<b>כרס הפנימי.</b> כל הכרס כולו קרוי כרס פנימי ונקובתו במשהו. כרס החיצונה, בשר החופה את רוב הכרס והוא קרום עב עובר על כל החלל מן החזה ועד הירכים. והכרס מיעוטו נחבא תחת צלעות החזה. ורובו תחת אותו קרום. ונקרע ברובו דקאמר, היינו שרואים כמה יש מן הקרום כנגד אותו רוב הכרס ואם נקרע שם רוב מה שיש מן הקרום כנגד הכרס, טריפה. ואם ממקום שהכרס כלה ולמטה נקרע אותו קרום, כשרה:
+<b>הגדולה טפח.</b> בשור גדול אם נקרע טפח, טריפה, אע״ג דלא הוי רובה. ובעגל קטן מטרפא ברובה, אע״ג דלא הוי טפח. והלכה כרבי. יהודה:
+<b>המסס ובית הכוסות.</b> סוף הכרס עשוי ככובע וקרוי בית הכוסות, והמסס מחובר בו, וסביב לחבורן כשבאים להבדילן יש דופן לזה ודופן לזה, ובאמצע הן שופכין זה לתוך זה, והמא. כל נכנס מבית הכוסות להמסס ומן המסס לקיבה ומהקיבה לדקין:
+<b>שניקבו לחוץ.</b> שהנקב נראה מבחוץ. כגון שניקבו או זה או זה שלא במקום חבורן. לאפוקי אם נקבו במקום חבורן דכשר, לפי שדופן המסס מגין על נקבי בית הכוסות, ודופן בית הכוסות מגין על נקבי המסס:
+<b>נפלה מן הגג.</b> ושחטה מיד, טריפה, אם לא הלכה ברגליה אחר נפילתה. דחיישינן שמא נתרסקו אבריה. ואם הלכה מלא קומתה, כשרה ואינה צריכה בדיקה. ואם עמדה ולא הלכה ושחטה, צריכה בדיקה. וכן אם שהתה מעת לעת אחר שנפלה ושחטה, אע״פ שלא הלכה ולא עמדה, כשרה וצריכה בדיקה. ובדיקה זו בחלל הגוף בפנים לראות אם נתרסקו אבריה. ובית הרחם וכן הסימנים אין בהם משום ריסוק אברים:
+<b>נשתברו רוב צלעותיה.</b> עשרים ושתים צלעות גדולות שיש בהן מוח יש לבהמה, אחד עשר מכאן ואחד עשר מכאן. נשתברו שש מכאן ושש מכאן, או אחד עשר מכאן ואחד מכאן, זהו נשתברו רוב צלעותיה. והוא שנשברו מחציין כלפי השדרה, לפי ששם חיותה, ולא מחציין לצד החזה:
+<b>ודרוסת הזאב.</b> שמכה בצפרניו בבהמה ומטיל בה ארס ושורפה. ואין דריסה אלא ביד, אבל לא ברגל. ואין דרוסה אלא מדעת. ודרוסה שאמרו, צריכה בדיקה כנגד בני מעיים, וכגון ספק דרסה או שראה שדרסה ואין מקום הדריסה ניכר מבחוץ, צריכה בדיקה גבה וכריסה וצדיה וכל שכנגד בני מעיים. ואם האדים שם בשר, טריפה. ואם ודאי דרוסה היא, בודק כנגד מקום הדריסה ורואה אם האדים הבשר, טריפה, ואם לאו כשרה:
+<b>דרוסת הזאב בדקה.</b> אבל בגסה לא אלים זיהריה למקלייה:
+<b>ודרוסת ארי בגסה.</b> וכל שכן בדקה. ורבי יהודה לפרושי מלתיה דת״ק אתי ולאו לאפלוגי עליה. והלכה כמותו:
+<b>הנץ.</b> אשפרוי״ר בלע״ז:
+<b>בעוף הדק.</b> יונים וצפורים:
+<b>דרוסת הגס.</b> אשטו״ר:
+<b>בעוף הגס.</b> אווזים ותרנגולים:
+<b>זה הכלל.</b> לאתויי שבעה מיני טרפות שלא הוזכרו במשנה ואלו הן. [א׳], קולית הירך שקפץ ממקומו מן החור שבעצם האליה שהוא תחוב בו, והוא דאיעכול ניביה. [ב׳], לקתה אפילו בכוליא אחת, וכל שכן בשתיהן. והוא דמטיא לקותא למקום חריץ של כוליא. [ג׳], טחול שניקב נקב מפולש במקום עבה שבו. ואם נשתייר בו כעובי דינר זהב, כשר. [ד׳], סימנים שנדלדלו ברובן, כלומר שנתלשו בכמה מקומות ומחוברים כאן מעט וכאן מעט. [ה׳], נעקרה צלע מעיקרה. דדוקא נשתברו תנן במתניתין דבעינן רובא, אבל נעקרה צלע אחת מעיקרה עד חצי חוליותה, טריפה. [ו׳], גולגולת שהוכתה מכות רבות על גולגולתה ולא נפחתה ולא ניקב הקרום, אם רובה נחבסה דהיינו נתרוצצה, טריפה. [ז׳], ובשר החופה את רוב הכרס ברובו, נמי איכא למאן דאמר דתנא מייתי ליה בזה הכלל. ולא הוזכר בפירוש במשנה, לפי שאינם מפרשין הכרס החיצונה ששנוי במשנה שהוא בשר החופה את רוב הכרס כדפרישנא לעיל. וכן מייתי תנא בזה הכלל בהמה שנחתכו רגליה האחרונים מן הארכובה ולמעלה, טריפה. וחסרון בשדרה, שאם חסרה חוליא אחת, טריפה. וגלודה, שנפל עורה והופשטה כולה, או מחמת שחין או מחמת מלאכה, טריפה. וחרותה, שצמקה ריאה שלה ונעשית כחריות של דקל מחמת פחד שהבעיתה אדם, דדוקא בידי שמים תנן לקמן שהיא כשירה משום דהדרא בריאה, אבל לא בידי אדם. וכל הני טרפות רבינהו תנא בזה הכלל:
+<b>כל שאין כמוה חיה.</b> שלקתה מכה. שאין בהמה לקויה דוגמתה יכולה לחיות:
+
+Mishnah 2
+
+<b>ניקבה הגרגרת.</b> בלא חסרון איסר כדמפרש. ואם ניקבה נקבים הרבה מפולשים ואין בהן חסרון, רואין אם כשיצטרפו יש בכולן שיעור רוב גרגרת, טריפה, ואם יש באותן נקבים חסרון או שחסרו ממנו רצועות ארוכות, רואין אם כשיצטרף כל מה שחסר יעלה יותר משיעור איסר, טרפה, ואם כאיסר או פחות, כשרה. וכן הלכה:
+<b>או שנסדקה.</b> והוא שישתייר בה בקנה למעלה ולמטה כל שהוא:
+<b>נפחתה הגלגולת.</b> העצם נפחת ורואים אנו שלא ניקב קרום של מוח:
+<b>ניטלה הכבד ונשתייר הימנה כזית.</b> והוא שיהיה כזית במקום מרה וכזית במקום שהיא מעורה:
+<b>זה לתוך זה.</b> שסמוכין הן ודופנן של שניהם אדוקים זה לזה ובאמצעיתן הן שופכין זה לזה. ואם חזרו וניקבו במקום אדיקת דפנותיהם ואין הנקב נראה לחוץ אלא זה לתוך זה, כשרה, דהא להדדי נמי שפכי:
+<b>ניטל הטחול.</b> לא שנו אלא ניטל, אבל ניקב במקום עביו ולא נשתייר בו כעובי דינר זהב טריפה, כדמפרישנן לעיל:
+<b>ניטלו הכליות.</b> בין שניטלו שתיהן בין שניטלה אחת מהן, כשרה. ולא שנו אלא ניטלו, אבל הכוליא שהקטינה מחמת חולי, בדקה עד כפול, בגסה עד כענבה בינונית, טריפה. ואם מלאה מים סרוחים, טריפה. מים זכים, כשרה:
+<b>ניטל לחי התחתון.</b> מעל הבשר והסימנים מחוברין בבשר. ולא שנו אלא שיכולה לחיות על ידי הלעטה ששופכים המאכל לתוך פיה. אבל אינה יכולה לחיות על ידי הלעטה, טריפה:
+<b>ניטלה האם.</b> היא הרחם, מטרי״ץ בלע״ז, שהעובר מונח בה:
+<b>וחרותה בידי שמים.</b> שצמקה הריאה שלה ויבשה כחריות של דקל מקול רעם וברק [צ״ל וראיית ברק], כשרה. ובידי אדם, כגון שהבעיתה אדם או שאר כל הבריות כגון שאגת אריה וקול שחל, טריפה. והיכי ידעינן אם בידי שמים וכשרה אם בידי אדם וטריפה. בקיץ מביא כלי חרס לבנים וממלאן מים קרים ומניח הריאה בתוכם מעת לעת, אי הדרא בריא, בידי שמים היא וכשרה, ואי לא הדרא בריא, בידי אדם היא וטריפה. ובחורף מביא כלי חרס שחור, שאינו מזיע כמו הלבן ואין המים מצטננים בו. ויש מפרשים שמביא כלי נחושת, וממלאן מים פושרים ומניח הריאה בתוכן מעת לעת, אי הדרא בריא כשרה, ואם לאו, טריפה:
+<b>הגלודה.</b> שהופשט עורה מעליה. אם נשאר בה עור כרוחב סלע על פני השדרה כלה שנמצאו חוליות השדרה כולן מחופים, הרי זו כשרה. ואם נפשט ממנו רוחב סלע על פני כל השדרה, אע״פ שכל שאר עורה קיים, טריפה. וכן פסק הלכה:
+
+Mishnah 3
+
+<b>הכתה חולדה על ראשה.</b> שנשכה בשיניה. דאילו ביד, יש דריסה לחולדה בעופות וכל כנגד החלל מטרפא ביה:
+<b>מקום שעושה אותה טריפה.</b> שיש לחוש שמא ניקב קרום של מוח. וכיצד הוא עושה, מכניס ידו לתוך פי העוף ודוחק אצבעו למעלה, אם המוח מבצבץ ויוצא בידוע שניקב הקרום וטריפה:
+<b>ניקב הקורקבן.</b> והוא שיהיה הנקב בבשר הקורקבן ובכיס שבתוכו שהמאכל עובר בו, דהיינו שיהיו נקובים הכיס והבשר זה כנגד זה. אבל קורקבן שניקב וכיס שלו קיים, או אפילו ניקבו שניהם זה שלא כנגד זה, כשרה:
+<b>ונחמרו בני מעיה.</b> כווצו מחמת האור ונהפכו מראיתן. לשון מעי חמרמרו:
+<b>ירוקים פסולים.</b> הכי קאמר, אברים שדרכן להיות אדומים, כגון הלב והכבד והקורקבן שדרכן להיות אדומים באווזין ותרנגולים ותורים ובני יונה וכיוצא בהן, אם נשתנו ונעשו ירוקים מחמת האור, פסולים, ואם נשארו אדומים כמו שהיו, כשרים. והוא הדין הדקים שדרכן להיות ירוקים. אם נשתנו מברייתן ונהפכו אדומים, פסולים. וכן עופות המים שהלב והכבד והקורקבן שלהם ירוקים, אם נפלו לאור והאדימו, פסולים. שכל שנשתנו מראיתן מחמת האור, פסולים. ושיעור שינוי המראה, במשהו כמו שהנקב במשהו:
+<b>דרסה.</b> אדם ברגליו:
+<b>או שטרפה בכותל.</b> שהכה בה בכותל:
+<b>או שרצצתה בהמה.</b> דאיכא למיחש להני תלתא משום ריסוק איברים. ועדיין מפרכסת:
+<b>אם שהתה מעת לעת ושחטה כשרה.</b> ובעיא בדיקה כדכתבינן לעיל גבי בהמה. שכל טריפות שמנו חכמים בבהמה, כנגדן בעוף. יתר עליהן העוף, אלו השנויין במשנה:
+
+Mishnah 4
+
+<b>ניקבה הגרגרת או שנסדקה.</b> נקובת הגרגרת וסדיקתה בעוף, כנקובת הגרגרת וסדיקתה בבהמה. וכבר פירשנו לעיל. ואם ניקבה נקב שיש בה חסרון, אם החסרון הוי כשיעור רוב חלל הקנה של אותו העוף, טריפה ואם לאו, כשרה:
+<b>הזפק.</b> הוא סמוך לושט. וכל הנמשך עם הושט כשהעוף מושך צוארו דינו כושט ונקובתו במשהו, ושאר הזפק אם ניקב כשר:
+<b>רבי אומר אפילו ניטל.</b> ואין הלכה כרבי:
+<b>יצאו בני מעיה.</b> לא שנו אלא שבשעה שהכניסן לתוכו לא הפך עליונו לתחתונו או עגולה זו למעלה מכמות שהיתה שהחליף זו למעלה וזו למטה. אבל הפך בהן, טריפה, שכיון שנהפך אחד מהם אינו יכול לחיות:
+<b>נשתברו גפיה.</b> עצמות הכנפים. ודוקא נשתברו, אבל שמוטת גף בעוף, טריפה, חיישינן שמא ניקבה הריאה. לפי שהריאה נחבאת בין הצלעות וקרום הבשר רך ודק בין צלע לצלע וכששומט גפה מתנתקת הריאה עם הגף:
+<b>נשתברו רגליה.</b> מן הארכובה ולמטה, או אפילו למעלה ולא יצא העצם לחוץ. אבל יצא לחוץ, תנן בבהמה המקשה דהוי טריפה, ושם נפרש:
+<b>נמרטו כנפיה.</b> היינו נוצה גדולה שעל כל גופה:
+<b>נוצה.</b> היא הדקה שעל הבשר שאין לה קנים, דחשיב לה כגלודה. ואין הלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>אחוזת הדם.</b> שאחזה דם וחלתה:
+<b>והמעושנת.</b> שנכנס עשן בגופה:
+<b>והמצוננת.</b> חולי מחמת צינה. ורמב״ם פירש אחוזת הדם שגבר עליה הדם, והמעושנת שגברה עליה הליחה השחורה, והמצוננת שגברה עליה הליחה הלבנה. ולא הזכיר הליחה הרביעית שהיא האדומה, לפי שאינה מצויה כל כך בבהמות:
+<b>הרדופני.</b> סם המות דבהמה. וכן צואת התרנגולים, הבהמות האוכלות ממנה מתות:
+<b>מים הרעים.</b> מים מגולים:
+<b>סם המות.</b> דבר שהוא סם המות לאדם ואינו סם המות לבהמה:
+
+Mishnah 6
+
+<b>הדורס.</b> האוחז בצפרניו ומגביה מן הקרקע מה שהוא אוכל. ויש שפירשו, שאינו ממתין לבעל חי עד שימות אלא אוכלו מחיים:
+<b>אצבע יתירה.</b> זו אצבע הגבוהה שאחורי האצבעות:
+<b>וקרקבנו נקלף.</b> הכיס שבתוך הקורקבן נקלף מבשר הקורקבן. ולא שיהיה כל עוף טהור צריך לכל הסימנים הללו, אלא סימן אחד בלבד די, ובלבד שנדע בו שאינו דורס ואוכל. והגאונים כתבו שמסורת בידם שאין מכשירים עוף הבא בסימן אחד ואע״פ שידוע לנו בו שאינו דורס ואוכל, אלא אם כן היה אותו סימן שקורקבנו נקלף ביד, אבל אם אינו נקלף ביד אע״פ שיש לו זפק או אצבע יתירה מעולם לא התירוהו:
+<b>החולק את רגליו.</b> כשמעמידו על החוט נותן שתי אצבעותיו מכאן ושתים מכאן:
+<b>טמא.</b> בידוע שהוא דורס:
+
+Mishnah 7
+
+<b>ובחגבים.</b> זהו סימן טהרתם:
+<b>כל שיש לו ארבע רגלים וארבע כנפים ויש לו קרסולים.</b> הם שני רגלים ארוכים לבד הארבע. והם סמוך לצוארו ממעל לרגליו לנתר בהם, כשהוא רוצה לקפוץ מתחזק בהם:
+<b>רבי יוסי אומר ושמו חגב.</b> אע״פ שיש בו ארבעה סימנים הללו אינו כשר, אא״כ ידוע ששמו חגב. וכן הלכה:
+<b>כל שיש לו סנפיר וקשקשת.</b> אפילו אין לו עכשיו ועתיד לגדל לאחר זמן, או שיש לו עכשיו ועתיד להשירן בשיוצא מן המים, מותר:
+<b>וסנפירין הפורח בהן.</b> ששט בהן על פני המים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בהמה המקשה.</b> כו׳ מותר באכילה. העובר כולו ואפילו מקום חתך של אבר. דאם הוציא ידו ולא החזירה צריך להניח ממה שבפנים לצד החיצון ולחתכו, שמקום החתך הבדלת החיצון והפנימי אסור, מפני שהוא עומד על שפת הרחם. אבל החזירה אין צריך לחתוך לצד פנים, אלא מצמצם וחותך ומקום חתך מותר. דמאי טעמא נאסר האבר כשיצא לחוץ, משום ובשר בשדה טריפה, בשר שיצא חוץ למחיצתו שהוא לו שדה, טריפה. מה טריפה כיון שנטרפה שוב אין לה היתר, אף בשר כיון שיצא חוץ למחיצתו שוב אין לו היתר. ומקום חתך לא יצא חוץ למחיצתו, הלכך מותר כשהחזירה קודם שחיטה דקרינן ביה בהמה בבהמה תאכלו:
+<b>הרי הוא כילוד.</b> ותו לא מהני ליה שחיטת אמו, וצריך שחיטה לעצמו אם נמצא חי. ואם נמצא מת הרי הוא כנבילה:
+<b>חותך מעובר שבמעיה.</b> והניח החתיכה בתוכה, מותר בשחיטת הבהמה ולא נאסר משום אבר מן החי:
+<b>מן הטחול ומן הכליות.</b> של בהמה עצמה:
+<b>אסור באכילה.</b> ואע״פ שהניחו בבהמה לא הותר בשחיטתה. ולהכי נקט טחול וכליות, משום דמידי דלא מיטרפא בהו הוא:
+
+Mishnah 2
+
+<b>המבכרת המקשה לילד.</b> בפטר רחם שלה. מותר לחתוך אבר אבר כשהוא יוצא ראשון ראשון:
+<b>ומשליך לכלבים.</b> דכל כמה דלא נפק רוביה לא קדיש:
+<b>יצא רובו.</b> כאחד, וחתכו:
+<b>הרי זה יקבר.</b> דביציאת הרוב חלה קדושה עליו, דקרינן ביה אשר יולד:
+<b>ונפטרה מן הבכורה.</b> שהבא אחריו אינו בכור. בין שיצא ראשון אבר אבר ובין שיצא רוב כאחד, דהא שני לאו פטר רחם הוא:
+
+Mishnah 3
+
+<b>בבהמה טהורה טהור.</b> מקל וחומר, ומה אם הועילה לו מחיצת אמו להתירו באכילה בשחיטתה אע״פ שהוא מת, לא תועיל לו כשהיא חיה לטהרו מלטמא. ובהמה טמאה מנלן, דאמר קרא (ייקרא י״א) וכי ימות מן הבהמה, זו בהמה טמאה. אשר היא לכם לאכלה, זו בהמה טהורה. איתקש בהמה טמאה לבהמה טהורה, מה בהמה טהורה עוברה טהור, אף בהמה טמאה עוברה טהור:
+<b>רבי יוסי הגלילי אומר בטמאה טמא.</b> ומפיק ליה מקרא דכתיב (שם ה׳) או נפש אשר תגע בכל דבר טמא או בנבלת חיה טמאה או בנבלת בהמה טמאה, וכי נבלת בהמה טמאה מטמאה ונבלת בהמה טהורה אינה מטמאה. אלא איזה, זה עובר שבטמאה טמא, ובטהורה טהור מקל וחומר. ובטמאה טמא דליכא קל וחומר ולא דרשינן הקישא. ואין הלכה כרבי יוסי:
+<b>החיה טמאה טומאת שבעה.</b> ומדרבנן, גזירה שמא יוציא העובר את ראשו חוץ לפרוזדור והרי הוא כילוד ומטמא והחיה סבורה שעדיין הוא במעיה ואתי לטהורי. אבל ברועה שהושיט ידו למעי בהמה דקתני מתניתין טהור, ליכא למגזר הכי, מפני שרחם של בהמה גלוי וכי מפיק חזי ליה:
+<b>והאשה טהורה עד שיצא הולד.</b> דאשה מרגשת בעצמה כשמוציא ראשו חוץ לפרוזדור ולא אתי לטהורי:
+
+Mishnah 4
+
+<b>הבשר טהור.</b> בשר העובר טהור, שאין בהמה מקבלת טומאה מחיים:
+<b>הבשר מגע נבילה.</b> בשר העובר מגע אבר מן החי, שהוא מטמא כנבלה:
+<b>מגע טריפה שחוטה.</b> שהשחיטה אף על פי שאינה מתרת האבר באכילה, מטהרתו מידי נבילה. והויא כטריפה שחוטה שאינה מטמאה מן התורה אלא מדרבנן במוקדשין:
+<b>הכי גרסינן, אף שחיטת בהמה תטהר את האבר.</b> ולא גרסינן את העובר:
+<b>לא אם טיהרה שחיטת טריפה אותה.</b> מן הדין הוא שהרי דבר שגופה:
+<b>ומנין לטריפה ששחיטתה מטהרתה.</b> דשמא אינה מטהרתה. ומן הדין אינה מטהרתה, שבהמה טמאה אסורה באכילה וטרפה אסורה באכילה: ומה טמאה אין שחיטתה מטהרתה, מלטמא, דהכי תניא בתורת כהנים, לכל הבהמה אשר היא מפרסת פרסה וגו׳, כל הנוגע בהם יטמא, להביא בהמה טמאה שלא תטהרנה שחיטתה:
+<b>תאמר בטריפה שהיתה לה שעת הכושר.</b> דכיון דחל עלה תורת שחיטה, תו לא פקעה מינה והויא בכלל שאר צאן ובקר:
+<b>טול לך מה שהבאת.</b> טול מכאן ראיה זו שהבאת:
+<b>הרי שנולדה טריפה מן הבטן מנין.</b> שתטהרנה:
+<b>שיש במינה שחיטה.</b> הלכך לא נפקא מכלל צאן ובקר. אבל בן שמונה חי שנולד מבהמה חיה אין לנו במה לטהר אפילו נשחט, לפי שאינו בכלל בקר וצאן. והלכה כחכמים:
+<b>בן שמונה חי.</b> אם נולד ושחטו:
+<b>אין שחיטתו מטהרתו.</b> מידי נבלה, שאין שחיטה מועלת בבן שמונה. אלא כשהוא במעי אמו ניתר בשחיטת אמו:
+
+Mishnah 5
+
+<b>ומוציא את דמו.</b> דחלבו בלבד הוא דשרי. כדתניא בתורת כהנים, כשהוא אומר חלב ושתי כליות באשם שאין צריך לומר דמקל וחומר הוה ילפינן לה, ומה שלמים שאין כל מינן טעון אליה, הרי הן טעונים חלב ושתי כליות. אשם שכל מינו טעון אליה, אינו דין שיטענו חלב ושתי כליות, ומה תלמוד לומר, אלא לומר לך מה חלב ושתי כליות האמור באשם מוצא מכלל שליל, שאינך יכול לומר חלב שליל הנמצא באשם יקריב, שהרי אין אשם בא נקבה, אף כל אפילו בקרבנות הבאים נקבה, חלב האמור בהן מוצא מכלל שליל. וכיון דאין חלב שליל קרב בכל הקרבנות, שרי באכילה. אבל דמו לא גרע מדם האיברים דקיימא לן במסכת כריתות דם האיברים עובר בלא תעשה:
+<b>טעון שחיטה.</b> דחדשים גרמי לשוייה בהמה באנפי נפשה ולא אתרבי מכל בבהמה תאכלו:
+<b>וחייב באותו ואת בנו.</b> שלא ישחטנו ביום ששחט את אמו:
+<b>וחכמים אומרים שחיטת אמו מטהרתו.</b> דחדשים ולידה גרמי:
+<b>ר׳ שמעון שזורי כו׳</b> לדברי חכמים כיון שהלך על גבי קרקע טעון שחיטה מדרבנן, דאתי לאחלופי לאכול בהמה בלא שחיטה. ור׳ שמעון שזורי מתיר אפילו לאחר שהפריס על גבי קרקע. והלכה כחכמים:
+<b>קרעה.</b> לבהמה בלא שחיטה:
+
+Mishnah 6
+
+<b>בהמה שנחתכו רגליה.</b> האחרונים:
+<b>מן הארכובה ולמטה.</b> שלש עצמות בירך, התחתון הוא עצם הנחתך עם הפרסות כשמפשיטין הבהמה ואותה רכובה נקראת ארכובה הנמכרת עם הראש, ובלשון לע״ז קורין אותו פרק יינוקל״ו, ובערבי דוקב״א. ולמעלה הימנה עצם האמצעי וצומת הגידים בתחתיתו סמוך לפרק ארכובה הנמכרת עם הראש. והעליון היא קולית התחובה באליה. והפרק שבין סוף הקולית לראש העצם האמצעי ניכר ונראה בגמל כשהוא רובץ יותר מבשאר בעלי חיים. ומן הארכובה ולמטה דקתני במתניתין שהיא כשרה היינו מתחלת הארכובה הנמכרת עם הראש ולמטה. ומן הארכובה ולמעלה דהיינו מסוף העצם האמצעי שהוא מקום צומת הגידים, בכל מקום שנחתך הרגל משם ולמעלה טריפה:
+<b>וכן שניטל צומת הגידין.</b> אפילו לא נחתך הרגל שלא נשבר העצם אלא שניטל צומת הגידים, טריפה. כך פירשו קצת אמוראים משנה זו בגמרא. ושיטה זו תפסו רבותי עיקר והורו שבכל מקום שתחתך הרגל למעלה מהארכובה התחתונה שקורין בלע״ז ינוקל״ו בין במקום צומת הגידין בין למעלה מצומת הגידין, טריפה. אבל רמב״ם ורב אלפס רבו תפסו עיקר הפירוש האחר, שמפרש מן הארכובה ולמטה כשרה מן הארכובה ולמעלה פסולה, דהכי קאמר, למטה מארכובה העליונה שהוא הקולית התחובה באליה, ולא למטה מיד הסמוך לו אלא למטה מעצם האמצעי כולו דהיינו בעצם התחתון, ודאי כשרה. למעלה מן הארכובה דהיינו בקולית, ודאי טריפה כל מקום שיחתך. וכן שניטל צומת הגידין, כלומר, ובעצם האמצעי יש מקום שהיא טריפה כגון בצומת הגידין, ויש מקום שהיא כשרה כגון למעלה מן הצומת. ואל תתמה היאך אי פסיק לה למעלה מן הצומת בעצם האמצעי כשרה, וכשתשפיל לחתכה בצומת טריפה, שאין אומרים בטרפות זו דומה לזו, שהרי חותכה מכאן ומתה חותכה מכאן וחיתה, ולא נאסרה בהמה זו מפני שהיא חתוכת רגל ממקום זה, אלא מפני שנחתכו הגידין, שחתיכתן היא מכלל הטרפיות. ומקום צומת הגידין הוא מתחיל מן המקום שהן נראים קשין ולבנים עד המקום שיתחילו להתרכך ולהתאדם:
+<b>צומת הגידים.</b> הם שלשה חוטים לבנים בבהמה צמותים ומחוברים יחד, אחד עבה ושנים דקים. ואם ניטל האחד העבה לבדו אין זה ניטל צומת הגידים, שהרי נשארו שנים. ואם ניטלו שנים הדקים ממקומם מותרת, שהרי האחד העב גדול משניהם והרי לא ניטל כל הצומת אלא מיעוטם. ואם נחתך רובו של כל אחד מהן, טריפה. ואין צריך לומר אם נחתכו כולן או ניטלו כולן. ובעוף הם ששה עשר חוטים לבנים. אפילו לא נחתך אלא רובו של אחד מהן, טריפה:
+<b>נשבר העצם.</b> למטה מן הארכובה במקום שאין עושה אותה טריפה:
+<b>אם רוב הבשר קיים.</b> דהיינו שעור ובשר חופים רוב עביו ורוב היקפו של שבר. דזמנין דמשכחת ליה זה בלא זה כגון שמרחיב מצד אחד ומיצר מצד אחר. שאין העצם עגול, הלכך בעי לתרוייהו:
+<b>שחיטתו מטהרתו.</b> לאבר המדולדל. ומותר אפילו באכילה:
+<b>ואם לאו.</b> שאין עור ובשר חופים את רובו, אין שחיטתו מטהרתו. ואע״ג דבהמה מותרת הוי אבר אסור משום ובשר בשדה טריפה, כדאמרינן [דף ע״ג] להביא אבר ובשר המדולדלים. ואם נשבר העצם מן הארכובה ולמעלה במקום שעושה אותה טריפה, אם רוב בשר קיים, אבר ובהמה מותר. ואם לאו, אבר ובהמה אסור. ודין העוף כדין בהמה לדבר זה:
+
+Mishnah 7
+
+<b>שליא.</b> כמין כיס שהעובר מונח בתוכו:
+<b>נפש היפה.</b> שאין דעתו קצה בה מחמת מיאוס:
+<b>תאכלנה.</b> ולא אמרינן אבר מן החי הוא, אלא גם היא ניתרת בשחיטת האם:
+<b>ואינה מטמאה.</b> דלא חשיבא אוכל:
+<b>ולא טומאת נבילות.</b> אם מתה הבהמה:
+<b>מטמאה טומאת אוכלין.</b> אם נגעה בטומאה, דמחשבה משויא ליה אוכל. אבל טומאת נבילות לא, דלאו בשר הוא אלא כשאר אוכל בעלמא הוא:
+<b>אסורה באכילה.</b> ואע״ג דלא נפק אלא פורתא ופשיטא דכל מיחוי הולד לא היה שם, מכל מקום חיישינן שמא באותו מקצת יצא ראש הולד והרי הוא כילוד:
+<b>[הכי גרסינן] סימן ולד באשה.</b> וסימן ולד בבהמה. המבכרת. זהו פטר רחם שלה:
+<b>ישליכנה לכלבים.</b> שאין קדושה בה. דאע״ג דאין שליא בלא ולד, הכא רובא לאו בת מקדשא היא, דדילמא נקבה הוות או נדמה הוה ולא קדיש:
+<b>ובמוקדשין.</b> כגון בהמת שלמים שהפילה שליא:
+<b>תקבר.</b> דכיון דאין שליא בלא ולדש קדשה, דבין זכר ובין נקבה דנפיק מבהמת הקדש קדיש:
+<b>בפרשת דרכים.</b> מקום שהדרכים מתפשרשים לשנים. ודרך המנחשים לקברה שם כדי שלא תפיל עוד:
+<b>דרכי האמורי.</b> ניחוש. וכתיב לא תעשה כמעשיהם:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>אותו ואת בנו.</b> האם והבן, או האם והבת. אבל האב עם הבן או עם הבת אינו אסור, דאותו ואת בנו משמע מי שבנו כרוך אחריו, יצא זכר שאין בנו כרוך אחריו:
+<b>בין בארץ בין בחוצה, לארץ.</b> איידי דבעי למתני בין בחולין בין במוקדשים, תנא נמי בארץ ובחוצה לארץ, אע״ג דלא איצטריך, דחובת הגוף היא וחובת הגוף נוהג בין בארץ בין בחוץ לארץ:
+<b>בפני הבית.</b> בזמן שבית המקדש קיים:
+<b>ושלא בפני הבית.</b> דסלקא דעתך אמינא הואיל ובענינא דקדשים כתיב, בפני הבית ננהוג שלא בפני הבית לא ננהוג, קמשמע לן:
+<b>בחולין ובמוקדשים.</b> בין ששניהם חולין או שניהם מוקדשים, בין שאחד מהן חולין והשני מוקדשים. ומנלן דנוהג במוקדשים, דכתיב (ויקרא כ״ב:כ״ז) שור או כבש או עז כי יולד וגו׳ ירצה לקרבן אשה, וכתיב בתריה ושור או שה אותו ואת בנו וגו׳:
+<b>בחוץ.</b> חוץ לעזרה:
+<b>שניהם כשרים.</b> משום דבעי למתני סיפא שניהם פסולים תנא רישא שניהם כשרים:
+<b>והשני סופג את הארבעים.</b> משום לאו דאותו ואת בנו. ולא שנא שחט את האם תחלה, ולא שנא שחט את הבן תחלה. לא שנא שחטינהו חד גברא, ולא שנא תרי גברי:
+<b>הראשון חייב כרת.</b> משום שחוטי חוץ. אבל השני פטור מן הכרת דכיון דנשחטה אמו שוב אינו ראוי הבן לישחט היום בפנים, דפסול משום מחוסר זמן, שאינו ראוי לשוחטו ולהקריבו היום ואין חייב משום שוחט בחוץ אא״כ ראוי לפנים, דכתיב (ויקרא י״ז:ד׳) ואל פתח אהל מועד לא הביאו, הראוי לפתח אהל מועד חייבין עליו בחוץ, ואי לא לא:
+<b>ושניהם סופגים את הארבעים.</b> הראשון משום שוחט בחוץ, דכל חייבי כריתות לוקין. והשני משום לאו דאותו ואת בנו:
+<b>חולין בפנים שניהם פסולין.</b> משום חולין שנשחטו בעזרה:
+<b>והשני סופג.</b> משום אותו ואת בנו. אבל משום חולין בעזרה, אזהרת עשה היא (דברים י״ב:כ״א) כי ירחק ממך המקום וזבחת, בריחוק מקום אתה זובח ואי אתה זובח בקירוב מקום:
+<b>קדשים בפנים כו׳ השני סופג.</b> משום אותו ואת בנו:
+<b>ופסול.</b> משום מחוסר זמן:
+
+Mishnah 2
+
+<b>חולין וקדשים בחוץ.</b> דוקא נקט הראשון חולין והשני קדשים. וכן כל השנויין במשנה דוקא נקט להו:
+<b>והשני סופג.</b> משום אותו ואת בנו:
+<b>קדשים.</b> בתחלה, ואח״כ חולין בחוץ:
+<b>השני כשר.</b> באכילה. ואיידי דתנא פסול תנא כשר:
+<b>ושניהם סופגים.</b> ראשון משום שוחט חוץ, ושני משום אותו ואת בנו:
+<b>חולין וקדשים בפנים שניהם פסולים.</b> ראשון משום חולין שנשחטו בעזרה, ושני משום מחוסר זמן:
+<b>והשני סופג.</b> משום אותו ואת בנו:
+<b>חולין בחוץ ובפנים.</b> הראשון בחוץ והשני בפנים:
+<b>קדשים בחוץ ובפנים הראשון בכרת.</b> משום שוחט בחוץ:
+<b>ושניהם פסולים.</b> ראשון משום שנשחט בחוץ, ושני משום מחוסר זמן:
+<b>ושניהם סופגים.</b> ראשון משום שוחט חוץ, ושני משום אותו ואת בנו:
+<b>קדשים בפנים ובחוץ.</b> השני סופג משום אותו ואת בנו. ומשום שוחט חוץ לא לקי, דמחוסר זמן הוא ואינו מתקבל בפנים:
+
+Mishnah 3
+
+<b>פרת חטאת.</b> פרה אדומה. דלאו לאכילה היא:
+<b>ושור הנסקל.</b> לאחר שנגמר דינו. דקיימא לן דאסור בהנאה אפילו שחטו:
+<b>ועגלה ערופה.</b> דסבירא ליה דנאסרת מחיים ואפילו שחטה אסורה. ובגמרא מסיק דפרת חטאת ועגלה ערופה אינה משנה. דשניהן הויא שחיטתן שחיטה ראויה, וצריך להסירן מן המשנה דלא פטר בהו ר׳ שמעון:
+<b>וחכמים מחייבין.</b> האי דמחייבי חכמים בשוחט לעבודה זרה, לא שנו אלא ששחט ראשון לע״ז ובא שני ושחט לשלחנו לאכול, אבל ראשון לשלחנו ושני לע״ז, דבהך שחיטה בתרייתא דמיחייב עלה משום אותו ואת בנו אתי נמי דין קטלא עלויה, פטור ממלקות, דקם ליה בדרבה מיניה, דתרתי לא עבדינן ביה. ופעמים שאפילו שחט ראשון לשלחנו ושני לע״ז חייב, כגון דאתרו ביה משום אותו ואת בנו ולא אתרו ביה משום ע״ז, דכיון דלא אתרו ביה משום ע״ז לא מיקטל, ולוקה משום אותו ואת בנו. והלכה כחכמים:
+<b>ונתנבלה בידו.</b> שלא מדעת:
+<b>והנוחר.</b> שתוחב הסכין בנחיריו וחותך:
+<b>והמעקר.</b> שעוקר הסימנים ממקום חיבורן ואינו שוחטן:
+<b>פטור.</b> ואפילו. לרבנן. ולא דמיא לשחיטה דלעיל, דהתם שחיטה מעליא איכא ודבר אחר גורם לה ליפסל, אבל הכא ליכא שחיטה כלל:
+<b>איזה שלקח ראשון ישחוט ראשון.</b> אם באו לב״ד, שבא האחד לשחוט וחבירו מעכב עליו ואומר אני צריך יותר ממך, אנו אומרים להם הלוקח ראשון ישחוט, שעל מנת כן לקח, שאילו לא מכרה בעל הבית לשני ועכבה לעצמו היה הלוקח שוחט. שכך שנינו בתוספתא, הלוקח מבעל הבית הוא קודם לבעל הבית, שעל מנת כן לקח:
+<b>ואם קדם השני זכה.</b> שהקדים בעצמו כדי שלא יבוא לידי איסור, ויש לו ריוח שאוכל היום בשר:
+<b>סופג שמונים.</b> דעל כל בן ששוחט עובר בלאו:
+<b>סופג את הארבעים.</b> דאין כאן שחיטת איסור אלא אחת:
+<b>שחטה ואת בתה ואח״כ את בת בתה.</b> יש כאן שני אותו ואת בנו:
+<b>שחטה ואת בת בתה.</b> אין כאן עדיין איסור. <b>ואח״כ שחט את בתה.</b> ויש בשחיטה זו שני איסורים, אותו ואת בנו משום אמה, ובנו ואותו משום בתה של זו שכבר נשחטה:
+<b>סופג ארבעים.</b> דחד לאו הוא וחדא התראה וחד מעשה:
+<b>סומכוס אומר סופג שמונים.</b> דסבירא ליה לסומכוס דמיחייב בהתראה אחת ובלאו אחד שתי מלקיות. והוא הדין לרישא דקתני שחט שני בניה ואח״כ שחטה סופג ארבעים, לסומכוס סופג שמונים. וכך היא בתוספתא, שחט חמשה בניה ואח״כ שחטה סומכוס אומר משום ר״מ חייב משום חמשה לאוין:
+<b>בארבעה פרקים בשנה.</b> דרך ישראל לעשות סעודות בארבעה פרקים הללו, וסתם הלוקח בהמה אינו לוקח אלא לשחוט מיד, לפיכך המוכך בהמה לחבירו ומכר תחלה אמה או בתה בו ביום, צריך שיאמר לשני דע לך שהיום מכרתי אמה לשחוט או בתה מכרתי לשחוט, שמא כבר נשחטה:
+<b>ביום טוב האחרון של חג.</b> היו מרבים בשמחה מפני שרגל בפני עצמו הוא וחביב עליהן. והאי דלא חשיב ערב יום טוב ראשון של חג, משום דכולי עלמא טרידי בסוכה ולולב ואין להם פנאי להרבות בשחיטה:
+<b>אף ערבי יום הכיפורים בגליל.</b> ולא ביהודה ובשאר ארצות, שלא היו אוכלים ערב יום הכיפורים אלא בשר עוף ודגים כדמוכח בבראשית רבה גבי ההוא חייטא דזבן נונא:
+<b>בזמן שאין לו ריוח.</b> הפסק בינתיים, שמכר האם היום:
+<b>אבל יש לו ריוח.</b> שמכר את הראשונה אתמול והשניה היום:
+<b>אין צריך להודיעו.</b> שאני אומר אתמול שחטה הראשון. פירוש אחר, בזמן שאין לו ריוח שהוא נחפז ומהיר לקנות שמראה שרוצה לשחוט היום. אבל יש לו ריוח שאינו נחפז בקנייתו, אינו חייב להודיעו, דשמא לצורך יום אחר הוא קונה. ורבי יהודה לפרושי מלתיה דת״ק אתי ולא לאפלוגי עליה:
+<b>ומודה ר׳ יהודה.</b> אע״פ שלקח זה היום וזה למחר. ולפירוש השני, אף על פי שאינו נחפז ומהיר לקנות:
+<b>את האם לחתן ואת הבת לכלה.</b> אורחא דמלתא נקט, דאורח ארעא לעשות סעודה טפי בבית החתן מבבית הכלה, הלכך האם לחתן שהיא גדולה, והבת שהיא קטנה לכלה:
+
+Mishnah 4
+
+<b>משחיטין את הטבח בעל כרחו.</b> שאם קיבל דינר מלוקח ליתן לו בדינר בשר:
+<b>אפילו שור שוה אלף זוז.</b> שוחטו בעל כרחו, אף על פי שאין לו לוקחים לשאר הבשר. לפי שדבר תורה מעות קונות ומעת שקיבל המוכר הדינר קנה הלוקח הבשר. ולא תקנו חכמים שמשיכה קונה ולא מעות אלא גזירה שמא יאמר לו מוכר לקונה נשרפו חטיך בעליה. דאי מוקמת להו לפירי באחריות הלוקח משנתן המעות, אי מתרמי דליקה בבית המוכר שהפירות שם לא טרח לאצולינהו. אבל לאחר שמשך מסתמא ממטי להו לביתיה. ובארבעה פרקים אלו העמידו חכמים דבריהם על דין תורה שהמעות קונות:
+<b>לפיכך אם מת מת ללוקח.</b> ומפסיד לדינר שהרי ברשותו מת:
+<b>אינו כן.</b> דבעינן משיכה וכל זמן שלא משך חוזר בו הטבח:
+
+Mishnah 5
+
+<b>יום אחד האמור באותו ואת בנו כו׳</b> לפי שפרשת אותו ואת בנו סמוכה לקדשים, דכתיב ירצה לקרבן אשה, וסמיך ליה אותו ואת בנו. ובקדשים לילה הולך אחר היום, דכתיב (ויקרא ז׳:ט״ו) ביום קרבנו יאכל לא יניח ממנו עד בוקר, אלמא לילה שלאחריו קרוי יום קרבנו עד הבוקר. יכול אף זה כן [נאמר כאן יום אחר] ונאמר במעשה בראשית יום אחד וכו׳:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>כיסוי הדם כו׳</b> משום דבעי למתני בחולין אבל לא במוקדשין, נקט לכולהו:
+<b>במוקדשין.</b> חטאת העוף ועולת העוף. וכן קדשי בדק הבית אם עבר ושחטן אין טעונים כיסוי:
+<b>ונוהג בחיה ובעוף.</b> למעוטי בהמה. דלא תימא בהמה בכלל חיה. ונפקא לן מדכתיב בבכור בעל מום (דברים ט״ו:כ״ג) על הארץ תשפכנו כמים, מה מים אינן טעונין כיסוי אף דם בהמה אינו טעון כיסוי:
+<b>במזומן.</b> עוף הגדל בבית:
+<b>ונוהג בכוי.</b> בריה בפני עצמה היא ולא הכריעו בה חכמים אם חיה היא וטעונה כיסוי אם בהמה ואינה טעונה כיסוי:
+<b>ואין שוחטים אותו ביו״ט.</b> משום דלמא בעי כיסוי, ומספיקא לא מחללינן יום טוב:
+<b>ואם שחטו ביו״ט אין מכסין את דמו.</b> ואפילו היה לו עפר מוכן או אפר. שמא יאמר הרואה, חיה ודאי הוא ולפיכך כסה דמו ביו״ט, ויבוא להתיר חלבו:
+
+Mishnah 2
+
+<b>רבי מאיר מחייב.</b> דסבר שחיטה שאינה ראויה שמה שחיטה:
+<b>וחכמים פוטרים.</b> דסברי לאו שמה שחיטה. והלכה כחכמים:
+
+Mishnah 3
+
+<b>ואחרים רואין אותם.</b> דבכהאי גוונא שחיטתן כשרה:
+<b>חייבים לכסות.</b> אותן אחרים שרואים חייבים לכסות. כדתנן לקמן, שחט ולא כסה וראהו אחר חייב לכסות:
+<b>פטור מלכסות.</b> ר׳ מאיר קאמר לה, דסבר שחיטת חרש שוטה וקטן בינן לבין עצמן נבילה גמורה היא הואיל ורוב מעשיהן מקולקלים. ורבנן פליגי עליה דר׳ מאיר בין ארישא בין אסיפא, אלא דנטרי ליה עד דאסיק למלתיה והדר פליגי עליה, וסברי רבנן דספק נבלה היא, לא נבלה ודאית, הלכך לענין כיסוי חייבים לכסות, ואין שוחטים אחריהן אותו ואת בנו דשמא שחיטה מעלייתא היא. והלכה כר׳ מאיר:
+
+Mishnah 4
+
+<b>שחט חיה יכסנה ואחר כך ישחוט את העוף.</b> דכתיב (ויקרא י״ז:י״ג) חיה או עוף, הפסיק זה מזה, להטעין כיסוי לכל אחד ואחד. ורבנן סברי, האי או מיבעי ליה לחלק, דאי לאו או הוה אמינא אין צריך כיסוי אא״כ שחט שניהם. והכל מודים דלענין ברכה אינו מברך אלא ברכה אחת. ואין הלכה כרבי יהודה:
+<b>וראהו אחר חייב לכסות.</b> דכתיב בפרשת כיסוי הדם, ואומר לבני ישראל, מצוה זו תהא על כל בני ישראל:
+<b>כסהו הרוח חייב לכסות.</b> ולא שנו אלא שחזר ונתגלה, אבל לא חזר ונתגלה פטור מלכסות:
+
+Mishnah 5
+
+<b>נתערב ביין.</b> שהוא אדום ואין מראה הדם ניכר בו:
+<b>רואין אותו.</b> יין כאילו הוא מים. ואם היה מראית דם ניכר במים כשיעור זה, חייב לכסות:
+<b>נתערב בדם בהמה.</b> דלאו בר כיסוי הוא, ורובו דם בהמה:
+<b>או בדם החיה.</b> בדם היקז של חיה:
+<b>רואין אותו.</b> שאינו טעון כיסוי כאי, לו הוא מים. ואם היה הדם הזה של שחיטת חיה ועוף ניכר בו, חייב לכסות:
+<b>אין דם מבטל דם.</b> ואפילו אין מראית דם ניכרת במים כמות דם בהמה זה, אין דם החיה בטל. דקסבר ר׳ יהודה מין במינו לא בטל. ואין הלכה כר׳ יהודה:  
+
+Mishnah 6
+
+<b>דם הניתז.</b> על גבי הכותל:
+<b>אימתי.</b> לפרושי קא אתי ולא לאפלוגי:
+
+Mishnah 7
+
+<b>ובחול הדק.</b> כל שאין היוצר צריך לכתשו:
+<b>חרסית.</b> שחיקת חרסין:
+<b>ומגופה.</b> כיסוי של חרס שעל פי החבית:
+<b>דבר שאין מגדל בו צמחים אין מכסים בו.</b> וסיד וחרסית ולבינה ומגופה שכתשן דתנן לעיל שמכסין בהן, אע״ג דאין מגדלים צמחין, הואיל ומעיקרא קודם שנעשית בהן מלאכה היו מגדלים צמחים, מכסין בהן. והאי כללא דרבן שמעון בן גמליאל לאו דוקא, דהא נסורת של חרשים דקה ונעורת של פשתן אמרינן בברייתא דמכסין בהן, אף על גב דאינן מגדלין צמחין. ואפר מכסים בו משום דאקרי עפר דכתיב (במדבר י״ט) מעפר שריפת החטאת. וכן מכסים בשחיקת הזהב דכתיב (איוב כ״ח) ועפרות זהב לו:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>גיד הנשה.</b> ובמוקדשים. אפילו עולה שכולה כליל, מוציא את הגיד ומשליכו על האפר הצבור במזבח הקרוי תפוח, ואינו מקריבו עם הבשר:
+<b>שאין לו כף.</b> אין לו כף ירך דומה לשל אדם שהוא עגול, אלא הבשר שעל הקולית של עוף ברוחב הוא. ואם נמצא עוף שיש לו כף עגול, גיד הנשה שלו אסור:
+<b>ונוהג בשליל.</b> בן תשעה חי הנמצא בבהמה:
+<b>רבי יהודה אומר אינו נוהג בשליל.</b> ואין הלכה כרבי יהודה:
+<b>וחלבו.</b> של שליל מותר. פירוש אחר וחלבו, של גיד. כלומר שומנו של גיד מותר לדברי הכל, אלא שישראל קדושים נהגו בו איסור:
+<b>ואין הטבחים נאמנים.</b> לומר נטלנוהו. מפני שטורח הוא להם לחטט אחריו. ואין הלכה כרבי מאיר:
+
+Mishnah 2
+
+<b>שולח אדם ירך לנכרי וכו׳</b> ואין חוששים שמא יראנה ישראל כששולחה לו ויחזור ויקנה אותה מן הנכרי ויאכלנה בגידה. כיון דשלימה היא, מקומו של גיד הנשה היה ניכר אם נחטט הימנה, והלוקח מבין שלא ניטל ונוטלו:
+<b>שיטול את כולו.</b> יחטט אחריו:
+<b>לקיים בו מצות נטילה.</b> גוממו מלמעלה ודיו:
+
+Mishnah 3
+
+<b>אכלו ואין בו כזית חייב.</b> משום דבריה הוא, חייב בכל שהוא, כאוכל נמלה כל שהוא שחייב:
+<b>מזה כזית.</b> מירך של ימין כזית, וכן מירך של שמאל:
+<b>אינו סופג אלא ארבעים.</b> דסבר ר׳ יהודה אינו נוהג אלא בשל ימין, דדריש הירך המיומנת שבירך. ואין הלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>כבשר בלפת.</b> רואין כאילו הירך לפתות והגיד בשר, ואילו היה נותן טעם בשר כשיעור הגיד, בלפתות [כשיעור] הירך, אסור. דשיעורים הלכה למשה מסיני, וגמירי דבהכי משערים, אף על פי שאילו היה כרוב או קפלוט היה צריך פחות או יותר. והא מתניתין אדחיא לה ואינה הלכה. דקיי״ל אין בגידין בנותן טעם, דבין נתבשל ובין נמלח ובין נצלה, משליכו ומותר. ודוקא בו, אבל שומנו יש בו בנותן טעם, ואם לא נטל שומנו אוסר. ונותן טעם האמור במין במינו שאין אדם יכול להבחינו, משערין אותו בששים:
+
+Mishnah 5
+
+<b>גיד הנשה שנתבשל עם הגידים.</b> של היתר:
+<b>בזמן שמכירו.</b> משליכו לחוץ ואין כאן אלא פליטתו:
+<b>בנותן טעם.</b> אם יש בגיד של איסור בנותן טעם בכל אלו, כולן אסורים:
+<b>ואם לאו.</b> שאינו מכירו, כולן אסורים. דבכל אחד יש לומר זה הוא, ולא בטיל ברובא, דכבריה הוא חשוב ובריה לא בטלה:
+<b>בזמן שמכירן.</b> לחתיכות האיסור, משערינן בנותן טעם, ואי אין בהן כדי לתת טעם בשל היתר הרי השאר מותרות:
+<b>ואם אין מכירן.</b> כל החתיכות אסורות. דכל אחת יש לחוש ולומר שמא זו היא. ואינה בטילה ברוב, הואיל וראויה להתכבד בה לפני האורחים:
+<b>והרוטב מותר.</b> אם אין בחתיכות האיסור כדי לתת טעם ברוטב ובקיפה ובחתיכות. והלכה למעשה, באיסור שנתערב בהיתר מין בשאינו מינו דאיכא למיקם אטעמא, אם תרומה היא שנתערבה בחולין, יטעמנה כהן, ואם דבר איסור הוא, יטעמנו נחתום נכרי, אם אומר שאין בתערובת טעם התרומה או טעם האיסור, הכל מותר. והימנוהו רבנן לנחתום נכרי, כיון דמלאכתו הוא לא משקר, שלא יפסיד אומנתו. ואם נתערב מין במינו דליכא למיקם אטעמא, או מין בשאינו מינו ואין כאן כהן או נכרי שנוכל לסמוך עליו, אם האיסור הוא מחלב ודם נבלות וטריפות שקצים ורמשים ובהמה ועופות ודגים טמאין וכיוצא בזה, משערים אותו בששים, אם יש ששים של היתר כנגד האיסור הכל מותר, ואם לאו, הכל אסור. וכן שומן של גיד הנשה, משערים אותו כנגד ששים של היתר. אבל כחל שנתבשל עם בשר משערים אותו בששים, וכחל מן המנין, מפני שאיסורו מדברי סופרים. וביצה שיש בה אפרוח שנתבשלה עם שאר ביצים של היתר, צריכא ששים ואחת כנגדה. ואם האיסור הוא תרומה וחלה וביכורים. אם הוא מין במינו או מין בשאינו מינו, ואין שם כהן [או נכרי] שיטעום, משערינן אותו במאה של חולין. ואם ערלה וכלאי הכרם, משערים אותן במאתים. וכל השיעורים הללו משערים בכל מה שבקדרה, ברוטב ובחתיכות ובתבלין ובקיפה, והוא הדק דק שבשולי הקדרה. וכמו שהוא בא לפנינו משערינן ליה, ולא משערין במאי דבלע קדרה מן ההיתר, לפי שאף מן האיסור נבלע ונתמעט מכמות שהיה, דאטו דהיתרא בלע דאיסורא לא בלע:
+
+Mishnah 6
+
+<b>ואינו נוהג בטמאה.</b> שאם אכל גיד הנשה של טמאה, למאן דאמר יש בגידים בנותן טעם, לוקה משום טמאה ולא משום גיד. ולמאן דאמר אין בגידים בנותן טעם, פטור מכלום, דבטהורה עץ הוא והתורה חייבה עליו, אבל בטמאה אינו נוהג:
+<b>מבני יעקב נאסר.</b> ועדיין טמאה מותרת להן עד מתן תורה:
+<b>אמרו לו.</b> פסוק זה שהזהיר עליו בסיני נאמר, ועד סיני לא הוזהרו:
+<b>אלא שנכתב במקומו.</b> לאחר שנאמר בסיני, כשבא לסדר משה את התורה כתב המקרא הזה על המעשה, על כן הוזהרו בני ישראל אחרי כן שלא יאכלו גיד הנשה [לידע מאיזה טעם נאסר להם]. ואין הלכה כרבי יהודה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כל הבשר אסור לבשל בחלב.</b> יש מהן, מדברי תורה, כגון בשר בהמה. ויש מהן מדברי סופרים, כגון בשר עוף:
+<b>חוץ מבשר דגים וחגבים.</b> שאינן לא מדברי תורה ולא מדברי סופרים:
+<b>ואסור להעלותן עם הגבינה על השלחן.</b> ואפילו בשר עוף דאיסור אכילתו מדברי סופרים אסור להעלותו עם הגבינה על השלחן. גזירה שמא יעלה גבינה עם בשר הבהמה באלפס רותח שהוא אסור מן התורה, דהיינו מבשל:
+<b>הנודר מן הבשר.</b> בנדרים הלך אחר לשון בני אדם. ולכל מין בשר אדם קורא בשר, חוץ מבשר דגים וחגבים:
+<b>וב״ה אומרים לא עולה ולא נאכל.</b> ואין להקשות בית הלל היינו תנא קמא דאמר לעיל ואסור להעלותן עם הגבינה על השלחן, דיש לומר דהכי קאמר, דבר זה מחלוקת בית שמאי ובית הלל. ואין זה סתם ואח״כ מחלוקת, דב״ש במקום ב״ה אינה משנה:
+<b>אמר ר׳ יוסי כו׳</b> הא קמשמע לן דתנא קמא רבי יוסי היא. ומפני ששכח ולא הזכיר שמו בתחלה, הזכיר שמו בסוף, והרי הוא כאילו אמר האי דהעוף עולה ואינו נאכל דברי בית שמאי, ובית הלל אומרים לא עולה ולא נאכל, ר׳ יוסי אמרה, שר׳ יוסי אומר זו מקולי בית שמאי ומחומרי בית הלל:
+<b>בשולחן שאוכל עליו.</b> דאיידי דממשמשי ביה ידא אתי לאתנוחי זה על גב זה:
+
+Mishnah 2
+
+<b>ובלבד שלא יהיו נוגעים זה בזה.</b> דאי נגעי, אע״ג דצונן בצונן הוא, בעי הדחה:
+<b>שני אכסנאין אוכלים על שלחן אחד.</b> דוקא שאין מכירין זה את זה. אבל מכירין זה את זה, אסור, שמא יטול אחד מהן משל חבירו ויאכל. והלכה כרשב״ג:
+
+Mishnah 3
+
+<b>טיפת חלב שנפלה.</b> בתוך הקדירה על אחת מן החתיכות שכולה חוץ לרוטב, ולא הגיס את הקדירה ולא כסה אותה, הרי לא נחלק טעם הטפה אלא לאותה חתיכה בלבד:
+<b>אם יש בה בנותן טעם באותה חתיכה.</b> כלומר אם אין באותה חתיכה לבדה ששים לבטל הטפה, מיד נאסרת החתיכה, ואוסרת חברותיה וצריך ששים כנגד כל החתיכה:
+<b>ניער את הקדירה.</b> שהגיס בה מיד קודם שקבלה החתיכה טעם מן הטפה, דהשתא נתערבה הטיפה בכולן:
+<b>אם יש בנותן טעם באותה קדירה.</b> כלומר אין כח בטפה לאסור כולן אא״כ יש בה טעם ליתן בכל הקדירה:
+<b>הכחל.</b> דד הבהמה:
+<b>קורעו ומוציא את חלבו.</b> קורעו שתי וערב וטחו בכותל. ומותר אחר כך לבשלו עם בשר בקדירה:
+<b>לא קרעו אינו עובר עליו.</b> אם בשלו לבדו בקדירה. ומותר לעשות כן אפילו לכתחלה. אלא איידי דבעי למיתני סיפא גבי לב לא קרעו אינו עובר עליו אבל איסורא מיהא איכא, תני נמי רישא אינו עובר עליו. ואם בשלו עם בשר בלא קריעה, משערים אותו בששים וכחל עצמו מן המנין, והכחל נשאר לעולם אסור:
+<b>הלב קורעו ומוציא את דמו.</b> לא קרעו אינו עובר עליו. להיות בכרת. ובמסכת כריתות [דף כ״ב] מוקי לה בלב עוף, שאין בדמו כזית. אבל בלב בהמה חייב כרת אם אכלו ולא קרעו לאחר בשולו. אבל בשר הלב אינו נאסר שהלב חלק הוא ואינו בולע:
+<b>אינו עובר בלא תעשה.</b> אינו יכול לבא לידי לא תעשה. כלומר אין לחוש שמא יאכלנו ויעבור עליו דאי נמי אכיל ליה אינו עובר בלא תעשה:
+
+Mishnah 4
+
+<b>מותר לבשל ומותר בהנאה.</b> דאין בו משום בשר בחלב. דתלתא גדי כתיבי גבי איסור בשר בחלב, וחד מינייהו להוציא את הטמאה, שאם בשל בשר בהמה טמאה אפילו בחלב בהמה טהורה, מותר. ובאכילה מיהא אסור, משום בשר טמא. וכן נמי תלתא בחלב אמו כתיבי, וחד מינייהו למעוטי חלב טמאה, ואפילו הבשר טהור:
+<b>פרט לחיה ולעוף ולבהמה טמאה.</b> גדי פרט לעוף שאינו בהמה. גדי פרט לחיה, דאף על גב דחיה בכלל בהמה, אתא קרא יתירא ואפקיה. גדי ולא בהמה טמאה, ונפקא לן מדכתיב (בראשית כ״ז:ט״ז) ואת עורות גדיי העזים, וישלח יהודה את גדי העזים (שם ל״ח), כאן פירש לך הכתוב דגדי זה מעזים הוא, הא אם לא פירש, יש במשמע אף שאר בהמה, מדאיצטריך ביה לפרושי:
+<b>נאמר לא תאכלו כל נבילה.</b> ונאמר באותו פסוק עצמו לא תבשל גדי בחלב אמו, דמשמע כל שנוהג בו איסור נבילה יש בו משום בשר בחלב. ואיכא בין רבי יוסי הגלילי ובין רבי עקיבא, דרבי יוסי הגלילי סבר חיה דאורייתא, דכל שהוא אסור משום נבילה יש בו משום בשר בחלב, חוץ מן העוף שאין לו חלב אם. ור״ע סבר, חיה לאו דאורייתא. אי נמי, עוף מדרבנן איכא בינייהו, ר׳ עקיבא דפריש אינו מן התורה, משמע הא מדרבנן יש בו איסור. אבל רבי יוסי הגלילי דלא פריש האי לישנא, שרי ליה לגמרי. והלכה כר׳ עקיבא:  
+
+Mishnah 5
+
+<b>קיבה.</b> חלב הקרוש שבתוך הקיבה:
+<b>נכרי ושל נבילה.</b> הכי קאמר שחיטת נכרי שהיא נבילה, הרי זו אסורה:
+<b>המעמיד.</b> חלב:
+<b>בעור של קיבה.</b> דהוא בשר:
+<b>אם יש בה.</b> ליתן טעם בחלב הרי זו אסורה. ואם לאו, מותרת. ואע״פ שהוא מעמיד, הואיל והעור עצמו של היתר הוא ואין איסורו אלא מחמת דבר אחר שנתערב בו, לא אמרינן בהאי הכל הולך אחר המעמיד. אבל אם העמיד הגבינה בעור קיבה של נבילה, אפילו אין בה ליתן טעם בחלב, אסור, מפני המעמיד שאסור ואיסורו מחמת עצמו. ולפיכך אסרו גבינות הנכרים, מפני שמעמידין אותם בעור קיבה של נבילה. אבל הקיבה עצמה דהיינו החלב הקרוש שבתוך הקיבה, אסיקנא דלית בה איסור כלל, דפירשא בעלמא הוא. כן כתב רמב״ם. אבל רש״י כתב, וחלב הנמצא קרוש בעור הקיבה שמולחין אותה בעורה, אני הייתי נוהג היתר עד הנה, ובלבד שלא יתנו בה חלב אחר, וטועה הייתי בכך, שהייתי סובר מדאמרינן [בע״ז דף כ״ט] גבי קיבת עולה, כהן שדעתו יפה גומעה חיה, שמע מינה פירשא בעלמא היא ולא מיתסרא, ולא היא, חלב גמור הוא מדתנן במתניתין כשרה שינקה מן הטריפה קיבתה אסורה, שמע מינה חלב הוא. וקיבת עולה דשריא, משום דלאו גופה הוא אלא שינקתו מאמו והוה ליה כנוס בתוך מעיה כנתון בקערה ומותר:
+
+Mishnah 6
+
+<b>שהחלב מועלין בו.</b> ואפילו קדשים קלים שהן ממון בעלים ואין בהן מעילה בחייהן, יש מעילה באמוריהן לאחר שנזרק דמן. דכתיב גבי קדשים קלים (ויקרא ג׳:ט״ז) כל חלב לה׳, ולהכי כתיב בהו לה׳ למימר דקדשי ה׳ קרינן ביה לענין מעילה:
+<b>וטמא.</b> אם אכלו בטומאת הגוף חייב שתי חטאות, אחת משום חלב ואחת משום טומאת הגוף:
+<b>משא״כ בדם.</b> דגבי דם כתיב (שם ז׳) על המזבח לכפר, לכפרה נתתיו ולא שיהא קרוי שלי למעול בו, שאינו עומד אלא לכפר בשבילכם. ומשום פגול אין בו, דכל שדבר אחר מתיר אותו כגון בשר קדשים שהדם מתירו לכהנים בזריקתו, וכגון עולה שדמה מתירה למזבח דאם לא נזרק דמה אין אבריה נקטרים דכתיב (שם) וזרק הכהן את הדם על מזבח ה׳ והדר והקטיר החלב לריח ניחוח, אלו יש בהן משום פיגול, אבל דם דהוא גופיה מתיר הוא אין חייבין עליו משום פגול. ומשום נותר וטמא נמי אין בו דכתיב בדם תרי מיעוטי, הוא ולכם, חד למעוטי מנותר וחד למעוטי מטומאה:
+<b>אלא בבהמה טהורה.</b> כדכתיב (שם ז׳) מן הבהמה אשר יקריב ממנה:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>העור והרוטב.</b> משום דתנן בפרק בהמה המקשה (חולין דף ע״ז) גבי שליא, ואינה מטמאה טומאת אוכלים ולא טומאת נבלות, תנא העור והרוטב. והאי דאפסקיה, משום דתנא בפרק בהמה המקשה מצא בה בן תשעה חי טעון שחיטה וחייב באותו ואת בנו, תנא אח״כ אותו ואת בנו. ואיידי דאיירי ביה בשחיטה שאינה ראויה תני בתריה כסוי הדם. ואיידי דתנא בכסוי הדם ונוהג בחיה ועוף תנא גיד הנשה דנוהג בחיה ולא בעוף. ואיידי דאיירי ביה בירך שנתבשל בה גיד הנשה [בבליעת איסור], תנא כל הבשר. ובתריה הדר לענינא קמייתא דשליא, אואינה מטמאה טומאת אוכלים:
+<b>העור והרוטב.</b> העור של בהמה שחוטה כגון פחות מכביצה בשר ועורה מחובר בה, מצטרף, מפני שהוא שומר לבשר, והשומרים מצטרפים לטומאה קלה שהיא טומאת אוכלים, דכתיב בה (ויקרא י״א:ל״ז) על כל זרע זרוע אשר יזרע, כדרך שבני אדם מוציאים לזריעה, חטה בקליפתה ושעורה בקליפתה ועדשין בקליפתן. ואע״ג דבההוא קרא טהור הוא כתיב ביה, טעמא משום דלא הוכשר, דסמיך ליה וכי יותן מים על זרע, דהוכשר, טמא הוא:
+<b>והרוטב.</b> כשהיא קרושה דרך לאכלה עם הבשר, ומצטרפת להשלים שיעור כביצה. אבל אינה אוכל לקבל טומאה בפני עצמה:
+<b>והקיפה.</b> תבלין. והן עצמן לאו אוכלים חשיבי, אבל לאצטרופי מצטרפין:
+<b>והאלל.</b> גיד השדרה והצואר. והוא רחב ולבן וקשה וקורין לו בלע״ז קפיל״ו. ודוגמתו [באיוב י״ג] רופאי אליל כלכם. שמשנפסק אין לו רפואה להתחבר עוד, כך אתם, דבר שאין בו רפואה אתם אומרים לרפאות. אי נמי, קרי תנא אלל לבשר שפלטתו סכין, כשמפשיטין את הבהמה פעמים שהסכין פולט מן הבשר אצל העור, ולא חשיב אוכל, אבל מצטרף עם האוכל:
+<b>והקרנים והטלפים.</b> כל שחותכן ויוצא מהם דם אצל עיקרן מלמטה שהן רכים. ומיהו באנפי נפשייהו לאו אוכלים נינהו:
+<b>מצטרפין.</b> משום שומר:
+<b>לטמא טומאת אוכלין.</b> להשלים שיעור כביצה. שאין אוכלים טמאים מטמאים בפחות מכביצה:
+<b>אבל לא טומאת נבילות.</b> אם מניבלה הן, אין מטמאין, ואין מצטרפין לכזית להשלים שיעור נבילה לטמא אדם ובגדים שעליו, דכתיב (ויקרא י״א:ל״ט) הנוגע בנבלתה, ולא בעור שאין עליו כזית בשר והעור משלים לכזית, שהנוגע בו אינו טמא, לפי שאין שומר מצטרף לטומאת נבילות. וכן קיפה ורוטב לאו מין נבילה נינהו. ואלל וגידים לאו בשר הן. אבל אוכלים בעלמא הוו בהדי בשר:
+<b>כיוצא בו.</b> [יש] שהוא מטמא טומאת אוכלים, להיות מקבל טומאה מן השרץ ומטמא אוכלין אחרים, ואינו מטמא מאליו טומאת נבילות לטמא אחרים:
+<b>השוחט בהמה טמאה לנכרי.</b> ישראל ששחט בהמה טמאה לצורך נכרי ועודה מפרכסת, אע״ג דלא חזיא לנכרי דלא שריא שחיטה לבני נח עד שתמות, אפילו הכי הואיל וישראל שחט, שחיטה מעלייתא היא, והואיל דשחיטה שריא לגבי דישראל בבהמה טהורה, משויא ליה מחשבתו אוכלא בשחיטה אף בטמאה לנכרי. אבל נכרי בשחיטה לא משויא ליה מחשבתו אוכלא, דלא אשכחן שחיטה לגביה. וטמאה לישראל לא משויא ליה אוכלא, דבטלה מחשבתו:
+<b>אבל לא טומאת נבילות עד שתמות.</b> דהא וכי ימות מן הבהמה כתיב (שם):
+<b>או עד שיתיז את ראשה.</b> דהויא לה גיסטרא ונבילה מחיים, דחשובה מתה, ואפילו היא מפרכסת:
+<b>ריבה הכתוב לטמא טומאת אוכלים.</b> דהא איכא כל הני דלגבי אוכלים אוכלא נינהו ונבילה לא מקרי אע״פ דשייכי בה:
+<b>האלל המכונס.</b> האי אלל דסיפא לכולי עלמא הוי בשר שפלטתו סכין אצל העור:
+<b>המכונס.</b> הנאסף למקום אחד. דהואיל ואחשביה לא בטיל וחשיב הבשר נבילה, וחייב עליו אם נגע ונכנס למקדש או אכל קודש. ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>אלו שעורותיהן.</b> מטמאין כבשרן:
+<b>ועור חזיר של ישוב.</b> מפני שהוא רך ואוכלין אותו:
+<b>אף עור חזיר הבר.</b> דסבר האי נמי רכיך. ואין הלכה כר׳ יהודה:
+<b>חטוטרת של גמל הרכה.</b> כל זמן שלא טען משאוי:
+<b>עגל הרך.</b> כל זמן שהוא יונק:
+<b>ועור הפרסות.</b> כשחותכין הרגלים, והוא רך:
+<b>בית הבושת.</b> בית הרחם של נקבה:
+<b>ועור שתחת האליה.</b> עור הזנב מתחת מקום שאין שער, מפני שהוא רך:
+<b>האנקה.</b> ריצ״ו:
+<b>והלטאה.</b> לויירד״א:
+<b>חומט.</b> לומג״ה:
+<b>הלטאה כחולדה.</b> עורה חלוק מבשרה. ואין הלכה כר׳ יהודה:
+<b>וכולן שעיבדן.</b> כל אלו שאמרו שהן מטמאים כבשר, אם עיבדן נעשו עור ובטלו מתורת בשר וטהורין:
+<b>או שהלך בהן.</b> ששטחן כדי להלוך בהן, שהוא קצת עיבודן:
+<b>חוץ מעור האדם.</b> דבר תורה עור האדם לאחר שעיבדו טהור, ומה טעם אמרו עור האדם שעיבדו טמא, גזירה שמא יעשה אדם עורות אביו ואמו שטיחין למטה לישב ולשכב עליהן:
+<b>יש להן עורות.</b> ואין אחד מהן שיהיה עורו מטמא כבשרו. ודלא כת״ק דחשיב ארבעה מהן שעורותיהן כבשרן. ואין הלכה כר׳ יוחנן בן נורי:
+
+Mishnah 3
+
+<b>בטהורה ובטמאה.</b> בין שהיא טהורה שחוטה והמפשיט טמא, בין שהיא נבילה טמאה והמפשיט טהור, אם מפשיטו לעשות מן העור שטיח דהיינו מצע להציע על גבי המטה או על גבי שלחן, כגון שקורע וחותך העור כולו לארכו מראש הבהמה ועד זנבה, ומתחיל להפשיט העור, הוי חבור יד להוציא טומאה מן הנבילה אם נוגע אדם טהור בעור, ולהכניס טומאה לבשר אם טהורה היא:
+<b>עד כדי אחיזה.</b> שהן שני טפחים. וטפי מהכי לא הוי יד להכניס ולהוציא טומאה, ואם הבשר טהור ונגעה טומאה ביותר משני טפחים אלו לא נטמא הבשר, ואם הבשר נבילה ונגע טהור ביותר משני טפחים הללו לא נטמא הטהור:
+<b>ולחמת.</b> אם לא חתך העור מתחלה לארכו אלא מפשיטו כפול לצורך חמת, מתחיל מצואר והופכו כלפי זנבה:
+<b>עד שיפשיט את החזה.</b> הוי חבור. והנוגע בעור כנוגע בבשר בין ליטמא בין לטמא. מפני שהחזה קשה להפשיט מכל האברים:
+<b>המרגיל.</b> שמתחיל מרגלי הבהמה להפשיט ומפשיטו כפול לצורך חמת:
+<b>כולו חבור.</b> מפני שהחזה לסוף הפשטו הוא לפיכך כולו חבור עד החזה, והנוגע בעור המופשט כנוגע בבשר בין ליטמא בין לטמא:
+<b>עור שעל הצואר.</b> מעצמו נפשט, לפיכך אינו חבור לעשות המופשט הראשון חבור כדרך שהחזה עושה:
+<b>וחכמים אומרים וכו׳</b> והלכה כחכמים:
+
+Mishnah 4
+
+<b>עור שיש עליו כזית בשר.</b> במקום אחד:
+<b>הנוגע בציב היוצא ממנו.</b> רצועה ותלתול היוצא מאותו בשר ותלוי ודבוק במקצת. ובאותו ציב ליכא כזית אבל מעורה הוא לכזית:
+<b>ובשערה.</b> שבעור כנגד אותו בשר:
+<b>טמא.</b> דשערה הוי שומר:
+<b>מטמא במשא.</b> שהרי נשא כזית נבילה:
+<b>ולא במגע.</b> דאי אפשר ליגע ביחד, ושתי נגיעות אינן מצטרפות:
+<b>לא במגע ולא במשא.</b> כדמפרש טעמא בסיפא שהעור מבטלן:
+<b>ומודה ר״ע.</b> דאע״ג דלא הוי כזית מעורה במקום אחד, בכהאי גוונא כגון שתחב שני חצאי זיתים בקיסם, כלומר עץ דק, והסיטן, שהוא טמא. והלכה כר״ע:
+
+Mishnah 5
+
+<b>קולית.</b> כל עצם שיש בו מוח קרוי קולית. וקולית המת הנוגע בה בין סתומה בין נקובה טמא, דהא עצם כשעורה במת מטמא במגע ובמשא, כדכתיב (במדבר י״ט:ט״ז) או בעצם אדם:
+<b>וקולית המוקדשים.</b> שהפיגול והנותר מטמאין הידים. דגזרו בהו רבנן משום חשדי כהונה ועצלי כהונה, וגזרו אף בעצמות ששמשו את הנותר:
+<b>קולית נבלה.</b> נבילה אין עצמותיה מטמאין, דכתיב בנבלתה, ולא בעצמות. וכן שרץ. הלכך סתומים טהורים אף מלטמא במשא, וכל שכן במגע דאי אפשר לו ליגע במוח שבפנים. ואף על גב דשומר מכניס ומוציא טומאה, הני מילי בדבר שאפשר ליגע בטומאה עצמה ואפילו לא נגע בה אלא בשומר, טמא, אבל היכא דאי אפשר ליגע בטומאה עצמה אין שומר מטמא:
+<b>נקובים כל שהוא.</b> אפילו כחוט השערה שאפשר להכניס בו חוט השערה של ראשו או זקנו והרי הוא מיטמא בכך:
+<b>מנין שאף במשא.</b> אקולית דנבלה קאי, דשרץ אינו מטמא במשא:
+
+Mishnah 6
+
+<b>ביצת השרץ.</b> יש בשמונה שרצים שמטילים ביצים, כגון הצב והלטאה והחומט:
+<b>המרוקמת.</b> שנוצר בה אפרוח:
+<b>טהורה.</b> לפי שאי אפשר ליגע באפרוח שבפנים:
+<b>ניקבה כל שהוא טמאה.</b> ואע״פ שלא נגע. שהשומר מכניס ומוציא טומאה בדבר שאפשר ליגע:
+<b>עכבר שחציו בשר.</b> יש מין עכבר שאינו פרה ורבה אלא מעצמו נוצר מן האדמה, כאשפה המשרצת תולעים. ואם עדיין לא נשלמה בריאת העכבר אלא מצדו אחד הימני או השמאלי. הנוגע בבשר, טמא. באדמה שכנגדו, טהור:
+<b>רבי יהודה אומר כו׳</b> ואין הלכה כרבי יהודה:
+
+Mishnah 7
+
+<b>האבר והבשר המדולדלים בבהמה.</b> נתלש ממנה אבר דהיינו בשר וגידים ועצמות, או נתלש ממנה בשר לבדו, ועדיין הן מעורין בה במקצת. ויש הפרש בין אבר מן החי, לבשר מן החי, שהאבר מטמא אדם וכלים כנבילה, והבשר שאינו אבר, טהור מכלום, כדילפינן מקרא דכתיב (ויקרא י״א:ל״ט) וכי ימות מן הבהמה, ממקצת בהמה כגון אבר ממנה, וסיפא דקרא הנוגע בנבלתה יטמא, ומדכתיב וכי ימות משמע כעין מיתה בעינן שאינה עושה חליפין, לאפוקי בשר שעושה חליפין שאם יתלוש בשר מן הבהמה, בשר אחר עולה תחתיו:
+<b>מטמאין טומאת אוכלין.</b> אם חשב עליהן להאכילן לנכרי, הוו אוכל לקבל טומאה ולטמא אחרים. דטומאת עצמן אין בהן עד שיתלשו כולן, אבל מקבלין טומאה מן השרץ ומטמאין בה את אחרים:
+<b>וצריכים הכשר.</b> לבוא במים לאחר שנדלדלו, ואחר כך מקבלים טומאה לעולם:
+<b>נשחטה הבהמה.</b> נטהרו מלטמא עוד משום נבילה. ואף על פי שאסורים באכילה משום ובשר בשדה טריפה, ידי נבילה טהרו, דאין שחיטה עושה ניפול:
+<b>הוכשרו בדמיה.</b> לקבל טומאה בלא הכשר אחר, כדין בהמה שנשחטה ויצא ממנה דם שהוכשר בשרה באותו דם:
+<b>מתה הבהמה,</b> הבשר שנדלדל <b>צריך הכשר.</b> לקבל טומאה מן השרץ אם לא הוכשר משנדלדל. דטומאת נבילה אין בו, דמיתה עושה ניפול ונחשב כאילו נפל אותו האבר או אותו הבשר המדולדל ואינו נעשה נבילה עמה במיתתה, אלא כאילו פירש מחיים הוא ובשר הפורש מן החי טהור:
+<b>האבר מטמא משום אבר מן החי.</b> דמיתה עושה ניפול כדפרישנא, ואינו נעשה נבילה עמה, הלכך אינו מטמא משום נבילה. ואיכא בין אבר מן החי לאבר מן הנבילה, דבשר הפורש מאבר מן החי לא מטמא, שהרי אפילו בשר הפורש מן החי לא מטמא כל שכן בשר הפורש מאבר מן החי, ואילו בשר הפורש מאבר מן הנבילה מטמא כבשר הפורש מן הנבילה עצמה:
+<b>ורבי שמעון מטהר.</b> אי אפשר לאוקמי מילתיה דר׳ שמעון אהך דסיפא, דממה נפשך, אי מיתה עושה ניפול ליטמא משום אבר מן החי, ואי אינה עושה ניפול ליטמא משום אבר מן נבילה. הלכך על כרחך ר׳ שמעון ארישא קאי, האבר והבשר המדולדלים בבהמה מטמאין טומאת אוכלין במקומן, ור׳ שמעון מטהר האבר כל זמן שמעורה. בבעלי חיים שאינו מטמא טומאת אוכלין. וטעמא דר׳ שמעון, דאמר קרא (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל, אוכל שאתה יכול להאכילו לנכרי בהיתר קרוי אוכל ומטמא טומאת אוכלים, לאפוקי האבר והבשר המדולדלים שאסורים לנכרי משום אבר מן החי ומשום בשר מן החי. שאינן קרויין אוכל ואין מטמאין טומאת אוכלים. והלכה כר׳ מאיר בשתיהן:  
+
+Mishnah 8
+
+<b>המדולדלים באדם טהורים.</b> דאדם כי ימות כתיב (במדבר י״ט):
+<b>מת האדם הבשר טהור.</b> דמיתה עושה ניפול ובשר שפירש מן האדם החי טהור:
+<b>האבר מטמא משום אבר מן החי.</b> ודין האבר שפירש מן האדם החי שהוא מטמא, כל זמן שהוא אבר שלם מטמא במגע ובמשא ובאוהל. אבל כזית בשר שפירש ממנו, או עצם כשעורה שפירש ממנו, טהור. ואבר שפירש מן המת וחזר ופירש מאותו אבר כזית בשר או עצם כשעורה, טמא:
+<b>ור׳ שמעון מטהר.</b> באבר מן המת נמי כמו באבר מן החי. דסבר כשם שאבר מן החי בשר הפורש ממנו או עצם כשעורה הפורש ממנו טהור, הכי נמי באבר מן המת. ואין הלכה כר׳ שמעון:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>הזרוע והלחיים.</b> בארץ ובחוץ לארץ. משום דבעי למיתני בחולין אבל לא במוקדשין, תני לכולהו:
+<b>בפני הבית.</b> בזמן שבית המקדש קיים:
+<b>ואתן אותם.</b> בחזה ושוק כתיב. אותם מיעוט הוא, חזה ושוק אין מידי אחרינא לא:
+
+Mishnah 2
+
+<b>כל הקדשים שקדם מום קבוע להקדשן.</b> הרי הן כמקדיש עצים ואבנים לדמיהן, ואין בהן קדושת הגוף:
+<b>ונפדו חייבין בבכורה.</b> אם ילדו לאחר שנפדו. אבל קודם פדיון לא, דקדושת דמים מדחה מן הבכורה שאין קדושה חלה על קדושה:
+<b>וולדן וחלבן מותר לאחר פדיונן.</b> אבל מקדיש תמימים ונעשו בעלי מומין ונפדו ולדן אסור כדלקמן. ובין רישא דקתני מותר ובין סיפא דקתני אסור מיירי כגון דאיעבר לפני פדיונו ואתיליד לאחר פדיונו. וחלבן נמי דמקדיש תמימים ונפדו נפקא לן דאסור, דכתיב בפסולי המוקדשין שנפדו תזבח ואכלת בשר, תזבח ולא גיזה, ואכלת ולא לכלביך, בשר ולא חלב:
+<b>ואין עושין תמורה.</b> אפילו קודם פדיונן. טוב מעיקרא עושה תמורה ואפילו נעשה רע אחר שהקדישו, אבל רע מעיקרו אינו עושה תמורה:
+<b>ואם מתו יפדו.</b> ואף על פי שאינן ראויין אלא לכלבים ואנן קיימא לן דאין פודין את הקדשים להאכילן לכלבים, הני כעצים בעלמא נינהו ולא נחית להו קדושת הגוף:
+<b>חוץ מן הבכור והמעשר.</b> דאך על גב דקדם מומן להקדשן, חלה עליהן קדושה גמורה לכל דבריהם, אלא שאין כשרים ליקרב, דבכור ברחם תלה רחמנא, לא שנא תם ולא שנא בעל מום קדיש. תם קרב, ובעל מום נאכל לכהן במומו. ומעשר בהמה נמי כתיב ביה (ויקרא כ״ז:ל״ב-ל״ג) העשירי יהיה קודש לה׳ לא יבקר בין טוב לרע. טוב תם, רע בעל מום:
+<b>או מום עובר קודם להקדישן.</b> דמום עובר כמאן דליתיה דמי:
+<b>פטורים מן הבכורה.</b> דכתיב בפסולי המוקדשין שנפדו כצבי וכאיל, מה צבי ואיל פטורים מן הבכורה, דהא כל הבכור אשר יולד בבקרך ובצאנך כתיב (דברים ט״ו:י״ט), אף פסולי המוקדשין שנפדו אפילו ילדו לאחר שנפדו פטורים מן הבכורה:
+<b>ומן המתנות.</b> הזרוע והלחיים והקיבה:
+<b>ולדן וחלבן אסור.</b> בדאיעבר לפני פדיונו ואתיליד לאחר פדיונו מיירי, כדפרישית לעיל. דאי איעבר ואתיליד לאחר פדיונו, ולד צבי ואיל הוא. ואי אתיליד לפני פדיונו, אפילו קדם מומן להקדשן נמי ולדן אסור:
+<b>והשוחטן בחוץ חייב.</b> ואע״ג דאינן ראוין לפתח אוהל מועד דהא בעלי מומין נינהו, ותנן הראוי לפתח אהל מועד חייבין עליו בחוץ ושאינו ראוי לפנים אין חייבים עליו בחוץ, מוקמינן לה למתניתין בדוקין שבעין ור׳ עקיבא היא דאמר אם עלו לא ירדו, הלכך הואיל ובפנים לא ירדו, חייבין עליהם בחוץ אם שחטן קודם פדיונן:
+<b>ועושין תמורה.</b> קודם פדיונן. דכתיב (ויקרא כ״ז:י׳) טוב ברע או רע בטוב:
+<b>ואם מתו.</b> מעצמן:
+<b>יקברו.</b> דאין פודין את הקדשים להאכילן לכלבים:
+
+Mishnah 3
+
+<b>בכור שנתערב במאה.</b> מתניתין איירי בבכור שבא ליד כהן ונפל בו מום ביד כהן ומכרו לישראל במומו. דאי בבכור ביד ישראל קודם שנתנו לכהן, אמאי פוטרים את כולן ממתנות כהונה, לימא ליה כהן, אי בכור הוא כולה דידי הוא, אי לא בכור הוא הב לי מתנתאי. אבל כשכבר בא ליד כהן ומכרו לישראל במומו ונתערב במאה, פוטרים את כולן ממתנות כהונה, דכל חד וחד יכול לדחות את עצמו ולומר לכהן שלי בכור הוא שמכרו הכהן ופטור מן המתנות, דמן הבכור אין נותנים מתנות שאין קדושה חלה על קדושה:
+<b>אחד שוחט את כולן פוטרין לו אחד.</b> שאי אפשר שלא יהא הבכור אחד מהן, ויכול לומר זה הוא:
+<b>צריך שירשום.</b> שיעשה בו סימן. שיבינו הכל שיש לכהן או לנכרי שותפות בה:
+<b>ואם אמר, לו.</b> אם אמר כהן לישראל פרה זו אני מוכר לך חוץ מן המתנות שבה:
+<b>פטור.</b> ישראל מן המתנות:
+<b>אמר לו.</b> ישראל לחבירו טבח, מכור לי בני מעיה של פרה זו:
+<b>והיו בהן מתנות.</b> הקיבה, שהיא אחת מן המתנות:
+<b>נותנן.</b> לוקח זה לכהן:
+<b>ואין המוכר מנכה לו מן הדמים.</b> שהרי היה יודע הלוקח שמתנות שם, וזה לא מכר לו את הקיבה:
+<b>לקח הימנו במשקל.</b> כך וכך הליטרא, ושקל לו הקיבה. נותנה לו לוקח לכהן, שהרי הגזילה אצלו וצריך להשיב, והטבח ינכה לו מן הדמים שהרי מכר דבר שאינו שלו. ואם עבר השוחט ולא נתן מתנות מן הבהמה, לא נאסר הבשר באכילה, אבל מנדין אותו. ואפילו כהן שפטור מן המתנות אם הוא טבח ששוחט ומוכר בשוק ממתינין לו שתים ושלש שבתות, מכאן ואילך מוציאין ממנו מתנות ונותנין אותן לכהנים אחרים. ואם קבע בית מטבחים, אין ממתינים לו אלא מוציאין ממנו מיד, ואם לא רצה ליתן מנדין אותו:
+
+Mishnah 4
+
+<b>מן הפרק של ארכובה.</b> הנמכרת עם הראש:
+<b>עד כף של יד.</b> עצם רחב של כתף שקורין אספלדו״ן. והן שני עצמות, העצם האמצעי דהיינו מן הפרק של ארכובה הנמכרת עם הראש עד מקום שכנגדו בגמל ניכר, והעצם העליון המחובר לגוף. והזרוע הימיני בלבד הוא שנותנים לכהן, דכתיב (דברים י״ח:ג׳) ונתן לכהן הזרוע, המיומן שבזרוע:
+<b>והוא של נזיר.</b> כלומר, וכן זרוע בשלה האמור בנזיר, כך ניטלת:
+<b>וכנגדו ברגל שוק.</b> האמור בשלמים נמי הוי שני עצמות מן הפרק של ארכובה עד בוקא דאטמא דהיינו כל הירך:
+<b>סובך של רגל.</b> היינו פרק שבין הקולית ועצם האמצעי. ואין הלכה כר׳ יהודה:
+<b>הפרק של לחי.</b> אצל הצדעים. וחותך כלפי מטה:
+<b>עד פיקה של גרגרת.</b> עד שיפוי כובע שהיא פקעיתה ופתחה של קנה, דהיינו לחיים התחתונות עם הלשון. פירוש אחר, פיקה של גרגרת טבעת הגדולה של קנה שעשויה עגולה כפיקה. ופיקה היא עגולה ככדור ובתוכה נקב שתוחבות הנשים בפלך להכבידו כשטוות בו:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>ראשית הגז.</b> כל הגוזז צאנו ואפילו גוזזן מאה פעמים נותן מן הגיזה מתנה לכהן:
+<b>נוהג בארץ ובחוצה לארץ.</b> והאידנא נהוג עלמא כר׳ אלעאי, דאמר ראשית הגז אינו נוהג אלא בארץ. דיליף נתינה נתינה מתרומה, מה תרומה אינה נוהגת אלא בארץ אף ראשית הגז אינו נוהג אלא בארץ. ורבותי הורו במתנות נמי דאין נוהגות אלא בארץ, דראשית הגז והמתנות שוין הן. ולא הודו להן שאר חכמי הדור:
+<b>במוקדשים.</b> אפילו קדשי בדק הבית. משום דכתיב גז צאנך, ולא של הקדש:
+<b>נוהגים בבקר ובצאן.</b> דכתיב (דברים י״ח:ג׳) אם שור אם שה:
+<b>ובמועט.</b> אפילו לא שחט אלא אחת:
+<b>אלא ברחלות.</b> כתיב הכא (שם) גז צאנך, וכתיב התם (איוב ל״א:כ׳) ומגז כבשי יתחמם, מה להלן כבשים אף כאן כבשים:
+
+Mishnah 2
+
+<b>ושתי צאן.</b> אלמא תרתי מקרי צאן:
+<b>שנאמר חמש צאן עשויות.</b> שמעשות את בעליהן ואומרות לו קום עשה מצוה חדשה שלא היתה מצוה עליו בפחות מכן. והיינו על כרחך ראשית הגז, דכתיב ביה צאן דמשמע מרובה. דאילו בכוך כתיב בכור שור, דמשמע אפילו חד. וכן מתנות אם שור אם שה:
+<b>מנה מנה ופרס.</b> כל אחת מנה וחצי. ובציר מהכי לא חשיב גז, שזו פחות שבגיזות:
+<b>בכל שהן.</b> לאו דוקא, דבפחות מששים סלעים לא מחייב בראשית הגז. אלא משום דרבי דוסא יהיב שיעורא רבה, קרי תנא לשיעורא זוטא דרבנן כל שהן. והסלע משקלו כ״ד מעים, ומשקל כל מעה ששה עשר גרעיני שעורה:
+<b>כמה הוא נותן לו.</b> הבא לחלק ראשית הגז שבידו, לא יפחות לכל כהן ממשקל חמש סלעים צמר:
+<b>מלובן.</b> ולא שיהיה חייב הישראל ללבנו, אלא שיתן לו שיעור מן הצמר הצואי, דהיינו שאינו מלובן עד שכשילבננו הכהן יעמוד על משקל חמש סלעים צמר מלובן: כדי שיוכל לעשות ממנו בגד קטן:
+<b>הראוי לשירות.</b> ומאי ניהו, אבנט. מדסמך קרא אחר ראשית הגז מיד. כי בו בחר ה׳ אלהיך מכל שבטיך לעמוד לשרת, שמעינן מינה דהכי קאמר, תן לו מראשית גז צאנך כדי שיוכל לעשות בגד לעמוד לשרת. והקטן שבבגדים הראוי לשירות הוא אבנט, והוא נעשה מחמש סלעים צמר מלובן. וראשית הגז אין לו שיעור מן התורה. ומדברי סופרים שלא יפחות מאחד מששים. ואין חייב בראשית הגז עד שיגזוז חמש צאן, ותהיה גיזת כל אחת מחמשתן אין פחות מי״ב סלע, שאם היתה גיזת אחת מהן פחות מי״ב סלע אע״פ שחמשתן גוזזות יותר מס׳ סלעים הרי זה פטור:
+<b>עד שצבעו.</b> בעליו קודם שנתנו:
+<b>פטור.</b> מליתנו עוד. דקנייה בשינוי, והוה ליה כמזיק מתנות כהונה או שאכלן, דפטור:
+<b>ולא צבעו.</b> אין זה שינוי ואכתי בעיניה הוא:
+<b>הלוקח גז צאנו של נכרי.</b> כשהוא מחובר לצאן, פטור. דגז צאנך כתיב, והאי צאן לאו דידיה הוא, ואצאן קפיד רחמנא ולאו אגיזין דידיה:
+<b>אם שייר המוכר, המוכר חייב.</b> דאמר ליה לוקח מתנה דכהן גבך היא:
+<b>ואם לאו הלוקח חייב.</b> דאמר ליה מוכר מתנה דכהן לא זבני לך:
+<b>שחופות.</b> לא שחורות ולא לבנות:
+<b>זה נותן לעצמו.</b> הלוקח נותן לעצמו על מה שלקח, והמוכר נותן לעצמו על מה ששייר אצלו. דגיזת הלבנות טובה משל שחופות: וכן זכרים ונקבות גיזת הזכרים קשה והאי דנקבות רכיך:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>שלוח הקן. אבל לא במוקדשין.</b> משכחת מוקדשין דאילו היו חולין היו חייבים בשלוח הקן, כגון שהיה לו עוף והקדישו כשהוא ברשותו לבדק הבית וברח ומצאו אח״כ רובץ על הקן והכירו. אי נמי, כגון שהקדיש גוזלות של שובכו למזבח לעולת נדבה ואח״כ כשגדלו אותן גוזלות ברחו ויצאו וקננו במקום אחר, דמעיקרא כי אקדשינהו דידיה הוו וחל הקדש עלייהו, והשתא דמצאן לאו מזומן הוא, ואי הוו חולין הוו מחייבי:
+<b>ואינו נוהג אלא בשאינו מזומן.</b> דכתיכ כי יקרא, פרט למזומן:
+<b>שקננו בפרדס.</b> שמרדו ויצאו מן הבית, ואינן חוזרות לבית ונעשו מדבריות. ופרדס לאו מזומן הוא מפני שיכולות לברוח:
+<b>הרדסיאות.</b> שדרכן ליגדל עם בני אדם. ועל שם הורדוס המלך שהיה מתעסק בגידולן נקראו הרדסיאות על שמו:
+
+Mishnah 2
+
+<b>עוף טמא פטור מלשלח.</b> דכתיב קן צפור, עוף משמע בין טהור בין טמא, צפור טהור ולא טמא:
+<b>עוף טמא רובץ על ביצי עוף טהור.</b> אע״ג דמינא דאפרוחים בר שלוח הוא, פטור. דקן צפור בעינן, שתהא האם המקננת טהורה:
+<b>ועוף טהור הרובץ על ביצי עוף טמא פטור.</b> דאמר קרא ואת הבנים תקח לך, לך ולא לכלביך:
+<b>קורא.</b> בערבי קורין לו שונא״ר, ובלע״ז פרדי״ז. ודרכו שהזכר רובץ על הביצים כמו הנקבה. הלכך ר׳ אליעזר מחייב לשלח הזכר. אבל בשאר עופות מודה ר״א שזכר פטור, דאם אמר רחמנא, ולא אב. ואין הלכה כר״א:
+
+Mishnah 3
+
+<b>בזמן שכנפיה נוגעות בקן חייב לשלח.</b> דאמר קרא רובצת, ולא מעופפת. ומדכתב רובצת ולא כתב יושבת, שמע מינה דאם כנפיה נוגעות בקן חייבת:
+<b>שנאמר שלח.</b> לעולם משמע:
+<b>נטל את הבנים וכו׳</b> דכיון דנטל את הבנים הוי ליה קן מזומן:
+
+Mishnah 4
+
+<b>לוקה ואינו משלח.</b> אף על גב דלאו הניתק לעשה אין לוקין עליו, הכא היינו טעמא, דסבר רבי יהודה שלח מעיקרא משמע, והכי קאמר קרא, לא תקח האם אבל מה יש עליך לעשות כשתמצא הקן, שלח תשלח את האם, ואין כאן ניתק לעשה אלא עברת עשה ולא תעשה. ואין הלכה כרבי יהודה:
+<b>אין לוקין עליה.</b> אם קיים עשה שבה. אבל אם לא קיים העשה, כגון הלוקח אם מעל הבנים ושחטה או מתה תחת ידו, לוקה:
+
+Mishnah 5
+
+<b>מצוה שהיא כאיסר.</b> שאין בה חסרון כיס אלא דבר מועט:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Chullin/Hebrew/merged.txt
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@@ -0,0 +1,802 @@
+Bartenura on Mishnah Chullin
+ברטנורא על משנה חולין
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Chullin
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה חולין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הכל שוחטין.</b> בגמרא פריך, הכל שוחטים לכתחלה, ושחיטתן כשירה דיעבד. דמרישא משמע דהאי דמרבינן מהכל שוחטין לכתחלה, ובסיפא משמע דכי מרבינן מהכל, דיעבד מרבינן ליה אבל לכתחלה לא אתרבי. והא ליכא למימר כולה מתניתין לכתחלה וחדא קתני, דכיון דתנא הכל שוחטין פשיטא דכשרה. ובמסקנא מפרשא מתניתין בגמרא הכי, הכל שוחטין, כל המומחים היודעים הלכות שחיטה שוחטין, ואע״פ שאין מוחזקין, שלא שחטו לפנינו שלשה פעמים לראות אם יש בהן כח שלא יתעלפו בשחיטה ויבואו לידי שהיה. במה דברים אמורים דחשיבי מומחים, בזמן שאלו המוסרים לו לשחוט יודעים ומכירים בו שיודע הלכות שחיטה, אבל אם אין יודעים בו אם יודע הלכות שחיטה, לא ישחוט. ואם שחט, בודקין אותו, ואם יודע הלכות שחיטה שחיטתו כשרה:
+<b>חוץ מחרש שוטה וקטן.</b> דאפילו דיעבד ויודעים הלכות שחיטה אסור לאכול משחיטתן. דתמיד הן מוחזקין לקלקל, שאין בהן דעת:
+<b>וכולן ששחטו.</b> מדלא קתני ואם שחטו, אלא וכולן ששחטו, משמע דלאו אחרש שוטה וקטן גרידא קאי אלא אך אשאין יודעים בו אם יודע הלכות שחיטה דרישא קאי, דבודקין אותו. ואי ליתיה קמן דלבדקיה, ושחט ואחרים רואין אותו, שחיטתו כשרה. ולית הלכתא כי האי מתניתין. אלא אף על גב דאין אחרים רואין אותו וליתיה קמן דלבדקיה שחיטתו כשרה, דרוב מצויין אצל שחיטה מומחים הן, ואף לכתחלה שוחטין אע״פ שאין אחרים רואין אותן:
+<b>שחיטת נכרי.</b> אפילו כהלכתה וישראל עומד על גביו, נבלה. אבל אינה אסורה בהנאה, דדוקא שחיטת מין האדוק לעבודה זרה אסורה בהנאה, דסתם מחשבת מין לעבודה זרה, אבל נכרי האמור כאן הוא מאותן שמעשה אבותיהן בידיהן:
+<b>ומטמאה במשא.</b> כדכתיב (ויקרא י״א:מ׳) והנושא את נבלתה וגו׳, ואעפ״י שלא נגע. ולא היה צריך למתני, דכיון דנבילה היא בידוע שנבילה מטמאה במשא, אלא לומר לך, זו מטמאה במשא בלבד, ויש לך אחרת שמטמאה אפילו באוהל, ואי זו, זו תקרובת עבודר זרה:
+<b>השוחט בלילה וכן הסומא.</b> תנא שוחט בלילה דומיא דסומא, מה סומא באפילה אף השוחט בלילה באפילה, ובהאי הוא דתנא השוחט דיעבד אין לכתחלה לא, אבל כשאבוקה כנגדו אפילו לכתחלה שוחטים בלילה:
+<b>השוחט בשבת.</b> אע״פ שאם היה מזיד היה מתחייב בנפשו, שחיטתו כשרה. ומיהו אסורה באכילה ליומה, דלהכי תני בשבת וביום הכפורים, לאקושי שבת ליום הכיפורים, מה יום הכיפורים אסורה באכילה כל אותו היום משום עינוי, אף שבת אסורה באכילה כל אותו היום. ולמוצאי שבת מותרת בין לו בין לאחרים. והשוחט לחולה בשבת דבהתירא קא שחט. מותר לבריא לאכול ממנו באותו שבת בשר חי, אבל לא מבושל, שמא ירבה בשבילו:  
+
+Mishnah 2
+
+<b>מגל יד.</b> יש לה שתי פיות, האחת חלקה כסכין והאחת יש בה פגימות, ובצד שהיא חלקה אין שוחטים לכתחלה, גזירה שמא ישחוט בצד הפגום. ולהכי תנא השוחט דמשמע דיעבד אין לכתחלה לא. ושמעינן מהא, דסכין פגומה ויש בה כדי לשחוט מן הפגם ולהלן, אסור לשחוט בה לכתחלה, אלא א״כ כרך הפגם בבגד או בגמי דהשתא ליכא למגזר דלמא אתי לשחוט במקום הפגם:
+<b>בצור ובקנה.</b> מתניתין מיירי בצור ובקנה שהיו תלושים ולבסוף חברן ושחט בהן כשהן מחוברים, ודיעבד אין לכתחלה לא. אבל במחובר מעיקרו, אפילו דיעבד פסול. ותלוש גמור אפילו לכתחלה שרי:
+<b>צור.</b> סלע מחודד. ולשון מקרא הוא (שמות ד׳:כ״ה), ותקח צפורה צור ותכרות:
+<b>הכל שוחטים.</b> לאתויי ישראל מומר לעבירה אחת, או אפילו לעבירות הרבה שמותר לאכול משחיטתו. והוא שלא יהיה מומר לעבודה זרה או מחלל שבתות בפרהסיא. ובודק ישראל כשר הסכין ונותן לו, מפני שחזקתו שאינו טורח לבדוק, ואחר כן שוחט אפילו בינו לבין עצמו, וחוזר ישראל ובודק סכינו לאחר שחיטה, אם היא יפה שחיטתו כשרה. ואלו הצדוקין שאנו קורין להן קראים שאינן מאמינים בתורה שבעל פה, שחיטתן פסולה. אלא אם כן ישראל עומד ורואה השחיטה מתחלה ועד סוף:
+<b>ולעולם שוחטים.</b> בין ביום, בין בלילה לאור האבוקה, בין בראש הגג, ולא חיישינן שמא יאמרו לצבא השמים עלה לשחוט. וכן שוחטים בראש הספינה, דמוכחא מלתא דלנקר ספינתו הוא צריך ולא לשר הים קשחיט:
+<b>ובכל שוחטים.</b> בין בזכוכית בין בקרומית של קנה שהוא עשב הגדל באגם שחותך כסכין. אבל בקנה עצמו אין שוחטין בו לכתחלה, מפני נימין שפורשים ממנו ונוקבים הסימנים ואתי למעבד חלדה:
+<b>מגל קציר.</b> שקוצרים בה התבואה. שפגימותיה נוטות כולן לצד אחד בשפוע:
+<b>מגירה.</b> סכין מלא פגימות, ויש לכל פגימה מורשא מכאן ומכאן דהיינו אוגרות:
+<b>שינים.</b> התחובים בלחי של בהמה. ודוקא כשהן שנים או יותר:
+<b>והצפורן.</b> המחוברת:
+<b>שהן חונקין.</b> שאין חותכין, אלא קורעין מחמת הפגימות. והאי חונקים, אשארא קאי ולאו אצפורן, דטעמא דצפורן משום מחובר הוא:
+<b>מגל קציר.</b> ראשיה כפופים מאד ודרך הליכתה אינה קורעת:
+<b>בית שמאי אומרים נבילה.</b> ומטמאה במשא. דגזרינן הולכה אטו הובאה. ובית הלל לא גזרי, דאפושי טומאה לא מפשינן משום גזירה. אבל באכילה מודו דאסורה, גזירה הולכה אטו הובאה:
+
+Mishnah 3
+
+<b>השוחט מתוך הטבעת.</b> בטבעת הגדולה שהיא עליונה לכולן קאמר:
+<b>ושייר בה מלוא החוט על פני כולה.</b> לצד הראש. שלא הטה לסכין לצאת מן הטבעת לצד הראש עד שגמר כל הטבעת כולה, כשרה:
+<b>מלוא החוט.</b> כלומר כל דהו. אבל אם קודם שגמר את כולה הגרים את הסכין לצד הראש. ויצא מן הטבעת וגמר את השחיטה למעלה מן הטבעת שאינו מקום שחיטה, שהיא הגרמה, אף על פי שנשחט רוב הקנה במקום שחיטה, פסלי רבנן, הואיל וגמרו בפסול:
+<b>רבי יוסי בר׳ יהודה אומר מלוא החוט על פני רובה.</b> אם שייך בה מלוא חוט השערה מן הטבעת לצד הראש על פני רוב הטבעת, כלומר שחתך רוב הקנה בתוך הטבעת ובמיעוטה הגרים ויצא ממנה לצד הראש וגמר השחיטה למעלה ממנה, כשרה, דברובא אתכשרה לה שחיטה, ואידך כי קא שחיט מחתך בשר בעלמא הוא. ופסק הלכה, השוחט למעלה מטבעת הגדולה, משפוי כובע ולמעלה, טריפה. משפוי כובע ולמטה, כשר. והיינו דשייר בחיטי, ששחט באותן שני חיטין של בשר שהן למעלה מטבעת הגדולה ולמטה משפוי כובע, ושייר בהן כל שהוא לצד הראש:  
+
+Mishnah 4
+
+<b>השוחט מן הצדדים.</b> צדי הצואר:
+<b>שחיטתו כשרה.</b> ואפילו לכתחילה נמי. ואיידי דבעי למתני סיפא המולק מן הצדדים, תני נמי השוחט בדיעבד:
+<b>המולק מן הצדדים מליקתו פסולה.</b> דבמליקה כתיב (ויקרא ה׳:ח׳) ממול ערפו, דהיינו מאחוריו:
+<b>השוחט מן העורף שחיטתו פסולה.</b> והני מילי שלא החזיר הסימנים אחורי העורף אלא חתך המפרקת עד שהגיע לסימנים, דקודם שהגיע לסימנים נטרפה בשבירת המפרקת. ואע״ג דבמליקה כשרה, התם הוא דכולה מתחלה ועד סוף הוי מן המליקה והוי כשאר שוחט שנוקב את הושט מעט מעט עד שגומר שחיטתו. אבל שחט מן העורף, כיון דשחיטה לאו הכי גמירי, לא הוי שבירת המפרקת מן השחיטה, ואיטרפה לה. והשוחט מן הצדדים דקתני רישא, אפילו בדלא אהדר הסימנים. דהא מישחטי סימנים שפיר קודם חתיכת המפרקת:
+<b>המולק מן העורף.</b> לאו עורף ממש דהיינו מה שיש משפוי הקדקוד מאחוריו כל דבהדי פרצוף, דהא כתיב ממול ערפו, אלא מול הרואה את העורף דהיינו אחורי הצואר מלק בצפורן וחתך בשר ומפרקת עד שהגיע לסימנים. 
+<b>מליקתו כשרה.</b> דזו היא מצות מליקתו לכתחלה. ואיידי דתנא השוחט מן העורף פסולה ואפילו בדיעבד, תנא נמי המולק בדיעבד:
+<b>השוחט מן הצואר.</b> תחת הגרון קרי צואר. והוא דרך רוב השחיטות:
+<b>שכל העורף.</b> כל מול הרואה את העורף:
+
+Mishnah 5
+
+<b>כשר בתורין פסול בבני יונה.</b> דתורים משמע גדולים ולא קטנים. בני יונה קטנים ולא גדולים. דלא לשתמיט קרא ולכתוב מן בני התורים או מן היונה, ומדכתב בכולהו תורים ובני יונה שמע מינה לעכב:
+<b>תחלת הציהוב.</b> כשמתחיל להביא נוצה יפה צהובה סביב לצוארו, פסולים בזה ובזה. בבני יונה פסולין משום גדלן. ובתורים משום קטנן. דיצאו מכלל קטנים, ולכלל גדולים לא באו. ומיהו בני יונה הקטנים ביותר, ששומטין כנף מהם ואין דם יוצא ממנו, פסולים מרוב קטנן:
+
+Mishnah 6
+
+<b>כשר בפרה פסול בעגלה.</b> פרה אדומה ועגלה ערופה שתיהן נעשין בחוץ. אלא שפרה אדומה בשחיטה כשרה, בעריפה פסולה. עגלה ערופה, בעריפה כשרה בשחיטה פסולה. נמצא הכשר בפרה פסול בעגלה, והכשר בעגלה פסול בפרה:
+<b>כשר בכהנים פסול בלוים.</b> כהנים, במומין פסולים, בשנים כשרים. לוים, במומין כשרים בשנים פסולים, דכתיב (במדבר ח׳:כ״ה) ומבן חמשים שנה ישוב מצבא העבודה. ובשילה ובבית עולמים שלא היה שם משא בכתף, אין השנים פוסלים בלוים אלא הקול בלבד, והקול אינו פוסל בכהנים לעולם. נמצא, בין במדבר בין בשילה ובבית עולמים, הכשר בכהנים פסול בלוים, הכשר בלוים פסול בכהנים:
+<b>טהור בכלי חרס</b> כלי חרס טמא שאם הגיעה טומאה לאוירו ולא נגעה בו, נטמא הכלי חרס, דכתיב ביה (ויקרא י״א:ל״ג) אשר יפול מהם אל תוכו. ובגבו טהור, שאפילו נגעה טומאה בגבו לא נטמא בכך. אויר כל הכלים טהור, כל זמן שלא נגעה בהן הטומאה אף על פי שנתלית באוירן. וגבן טמא, שאם נגעה טומאה בגבן נטמאו. נמצא, הטהור בכלי חרס, טמא בכל הכלים. וטהור בכל הכלים, טמא בכלי חרס:
+<b>טהור בכלי עץ טמא בכלי מתכות.</b> גולמי כלי עץ, דהיינו כלים שלא נגמרה כל מלאכתן. אבל נגמרה חקיקתן וראויין הן לתשמישן, טמאים. ופשוטי כלי עץ טהורים אפילו נגמרה כל מלאכתן, דאתקש כלי עץ לשק, דכתיב (שם) מכל כלי עץ או בגד או עור או שק, מה שק מיטלטל מלא וריקן, אף כל מיטלטל מלא וריקן. גולמי כלי מתכות טהורים, הואיל ולכבוד עשויין לא חשיבי כלי למלתייהו עד שתגמר כל מלאכתן. פשוטיהן טמאים, דלא אתקיש לשק ככלי עץ. נמצא, הטהור בכלי עץ טמא בכלי מתכות, הטהור בכלי מתכות טמא בכלי עץ:
+<b>החייב בשקדים המרים.</b> שקדים המרים, קטנים חייבין במעשר, שדרכן לאכלן בקטנן קודם שיהיו מרים, גדולים פטורים, שאינן ראויין לאכילה. מתוקים, גדולים חייבין, שנגמר פריין, קטנים פטורין, שאין דרך אכילתן כן. נמצא, החייב בשקדים המרים פטור במתוקים, והחייב במתוקים פטור במרים:
+
+Mishnah 7
+
+<b>התמד עד שלא החמיץ.</b> עד השתא איירי בתרתי מילי ודבר הנוהג בזה אינו נוהג בזה, והשתא איירי בחדא מלתא ובזמן שדבר זה נוהג בה אין דבר זה נוהג בה:
+<b>תמד.</b> מים שנותנים על החרצנים והזגים וכשמחמיץ ותוסס נעשה יין, או על השמרים וקולטים אותן המים טעם היין. ובזמן שנתן שלשה חלקים מים והוציא ארבעה, לכולי עלמא יין מעליא הוא. והכא מיירי כגון שלא הוציא אלא כמו שנתן, או פחות או מעט יותר:
+<b>עד שלא החמיץ.</b> מים בעלמא הוא ואינו נקח בכסף מעשר. דיין הוזכר בקיחת כסף מעשר (דברימ י״ד) ונתת הכסף בכל אשר תאוה נפשך וגו׳, מה הפרט מפורש פרי מפרי וגדולי קרקע אף כל פרי מפרי וגדולי קרקע:
+<b>ופוסל את המקוה.</b> דשלשה לוגין מים שאובין פוסלין את המקוה אם נפל לתוכו קודם המשכת ארבעים סאה, ויין אינו פוסל את המקוה אלא בשינוי מראה:
+<b>משהחמיץ.</b> חשוב יין. ונוהג בו קיחת מעשר, ואין נוהג בו פסול מקוה:
+<b>האחין השותפין.</b> האחין שהן שותפין בירושתן:
+<b>כשחייבים בקלבון פטורין ממעשר בהמה.</b> האחין שחלקו ולבסוף נשתתפו, חייבים בקלבון, וכשמביאין שקליהן מביאין שני חצאי שקלים ונותנים שני קלבונות. והקלבון הוא לשון הכרע, שחייבין להכריע שקליהן. ואם נתנו בין שניהם שקל שלם נותנים שני קלבונות, שהיה להן לשקול לחצאין. ופטורים ממעשר בהמה מכל הנולדים להם כל ימי שותפות, שהשותפות פטור ממעשר בהמה, כדאיתא בבכורות בפרק בתרא [דף נ״ז], יהיה לך, ולא של שותפות. והתם מוקים ליה להאי קרא במעשר, ואע״ג דבבכור כתיב:
+<b>וכשחייבין במעשר בהמה.</b> כגון אם לא חלקו מעולם חייבין במעשר בהמה, לעשר כל הנולדים להם כל ימי שותפותם. דאמר התם, יכול אפילו קנו בתפוסת הבית, תלמוד לומר יהיה, מכל מקום:
+<b>ופטורין מן הקלבון.</b> לגמרי. ששוקלין בין שניהם שקל שלם. שממון אביהם בחזקתו עומד. והאב השוקל על בניו או על אחד מבני עירו ופוטר בשלו, פטור מן הקלבון, דתנן בשקלים [פ״א] השוקל בשביל העני או בשביל שכנו או בשביל בן עירו פטור, ובניו נמי אין מצות שקליהם עליו והוו להו כשכנו ובן עירו:
+<b>כל מקום שיש מכר.</b> שאדם יכול למכור את בתו. דהיינו כשהיא קטנה:
+<b>אין קנס.</b> אם נאנסה או נתפתתה אין לאביה חמשים כסף. דנערה כתיב, (דברים כ״ב:כ״ט) ונתן האיש השוכב עמה לאבי הנערה חמשים כסך:
+<b>וכל מקום שיש קנס.</b> דהיינו כשהיא נערה:
+<b>אין מכר.</b> שאין אדם מוכר את בתו לאחר שהביאה סימני נערות. ומתניתין ר׳ מאיר היא, דאמר קטנה מבת יום אחד עד שתביא שתי שערות יש לה מכר ואין לה קנס. משתביא שתי שערות עד שתבגר יש לה קנס ואין לה מכר. אבל חכמים אומרים, קטנה מבת שלש שנים ויום אחד עד שתביא שתי שערות. יש לה מכר ויש לה קנס. והלכה כחכמים. ונמצא שהבת מיום שנולדה עד שתראה לביאה יש לה מכר ואין לה קנס. ומשתראה לביאה עד שתביא סימנין, יש לה מכר ויש לה קנס. ומשתביא סימנין עד שתבגר, יש לה קנס ואין לה מכר. ואין בין נערות לבגרות אלא ששה חדשים:
+<b>כל מקום שיש מיאון.</b> יתומה שהשיאוה אמה ואחיה ואפילו לדעתה, יכולה למאן ויוצאה בלא גט, עד שתביא סימנין. וכל ימי קטנותה אינה ראויה לחליצה אם יבמה היא, דאיש כתיב בפרשה (שם כ״ה) ואם לא יחפוץ האיש, ומקשינן אשה לאיש. ומשנראית לחליצה אינה יכולה למאן:
+<b>כל מקום שיש תקיעה.</b> בערבי שבתות וימים טובים תוקעים שלש תקיעות להבטיל את העם ממלאכה ובין השמשות תוקע ומריע ותוקע ושובת:
+<b>אין הבדלה.</b> לא על הכוס ולא בתפלה. שאין הבדלה אלא במוצאי שבתות וימים טובים:
+<b>יום טוב שחל להיות בערב שבת תוקעים.</b> אע״פ שגם היום יום טוב היה ואין בו מלאכה, תוקעין להבטיל ממלאכת אוכל נפש:
+<b> ולא מבדילין.</b> מפני שהנכנס חמור מן היוצא:
+<b>חל להיות במוצאי שבת מבדילין.</b> לפי שהיוצא חמור מן הנכנס. ותקיעה אין כאן:
+<b>כיצד מבדילין.</b> בין שבת ליום טוב כשחל יום טוב להיות במוצאי שבת:
+<b>רבי דוסא אומר בין קודש חמור.</b> ואין הלכה כר׳ דוסא דלא מזלזלינן ביום טוב לקרותו קודש הקל:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>השוחט אחד בעוף.</b> משום דלכתחלה מיבעי לשחוט שני סימנין אפילו בעוף, תנא השוחט, דמשמע דאחד בעוף דיעבד אין לכתחלה לא. אבל שנים בבהמה לכתחלה הוי, דעד כמה לשחוט וליזול. אי נמי, משום דבעי למתני רובו של אחד כמוהו דדוקא דיעבד, דלכתחלה צריך שיתכוין לשחוט כל הסימן כולו. ואחד בעוף נפקא לן דכשר, מקרא דכתיב (ויקרא י״א) זאת תורת הבהמה והעוף וכל נפש החיה הרומשת במים, הטילו הכתוב לעוף בין בהמה לדגים, לחייבו בשני סימנין אי אפשר שכבר הוקש לדגים, לפטרו בלא כלום אי אפשר שכבר הוקש לבהמה, הא כיצד, הכשרו בסימן אחד. ושחיטה מן הצואר ובשני סימנים. וחמשה דברים הפוסלים את השחיטה, שהייה דרסה חלדה הגרמה ועיקור, כולהו גמרא גמירי לה. דתניא, וזבחת כאשר צויתיך, מלמד שנצטוה משה בעל פה על הלכות שחיטה, על הושט ועל הקנה ועל רוב אחד בעוף ועל רוב שנים בבהמה:
+<b>עד שישחוט את הוורידים.</b> כמין חוטין שעל שני צדי הקנה. ואעוף בלבד קאי רבי יהודה, כדי להוציא את דמו, הואיל וצולהו כולו כאחד. ושחיטה דקאמר רבי יהודה. לאו דוקא, אלא שינקב הוורידין בשעת שחיטה קודם שיקרוש הדם דתו לא נפיק על ידי מליחה. ואין הלכה כרבי יהודה:
+<b>רוב אחד בעוף כו׳</b> ואע״ג דתנן ברישא רובו של אחד כמוהו, הדר תנא הכא רוב אחד בעוף וכו׳, חד בחולין וחד בקדשים. דאי אשמעינן בחולין הוה אמינא חולין הוא דסגי ליה ברובא משום דלאו לדם הוא צריך, אבל קדשים דלדם הוא צריך לא תסגי ליה ברובא, קמשמע לן:
+
+Mishnah 2
+
+<b>שנים אוחזין בסכין ושוחטין.</b> בהמה אחת:
+<b>אפילו אחד למעלה ואחד למטה.</b> שזה אוחז בקצה אחד של סכין וחבירו בצדו השני:
+
+Mishnah 3
+
+<b>התיז את הראש.</b> כאדם המתיז קנה או דלעת, שדוחק הסכין בכח ופוסק. וזו היא דרסה:
+<b>היה שוחט.</b> במשיכה, והתיז הראש בהבאה בלבד או בהולכה בלבד. ולשחיטת הסימנים שיעור הכשר, קרי התיז את הראש:
+<b>אם יש בסכין מלא צואר.</b> חוץ לצואר הבהמה והעוף ששוחט:
+<b>כשרה.</b> שיש בסכין כדי לשחוט במשיכה בלא דרסה. אבל אם אין אורך הסכין אלא כעובי הצואר או חוץ לצואר משהו, דרסה היא, שאין הסימנים נחתכין במשיכה זו לבדה בלא דרסה:
+<b>אם יש בסכין מלוא צואר אחד.</b> חוץ לשני הצוארים, דהיינו שיעור שלשה צוארים:
+<b>איזמל.</b> תער דק קטן מאד. ולא גזרינן איזמל שאין לו קרנים אטו איזמל שיש לו קרנים. ואיזמל שיש לו קרנים הוא שרגילים לעשות כמין קרנים לאיזמל לנוי על גביו ונוטים לצד ראשו. ומתוך שהוא קטן מאד הוא נשמט מן הצואר, וכשהוא מוליך ומביא יש לחוש שמא יחלידו הסימנים אותן הקרנים:
+<b>נפלה סכין ושחטה.</b> טעמא דנפלה, הא הפילה הוא, כשרה. ואע״ג דלא איכוין לשחוט, דלא בעינן כוונה בשחיטה, מדאיצטריך קרא למימר גבי קדשים לרצונכם תזבחו, לדעתכם זבוחו כלומר מדעת וכוונה, שמע מינה דבחולין לא בעינן כוונה:
+<b>נפלה סכין והגביהה.</b> ושהה בהגבהה זו:
+<b>כליו.</b> בגדיו:
+<b>או שהשחיז את הסכין.</b> קודם שחיטה:
+<b>ועף.</b> נעשה עיף ויגע מחמת השחזה, וכשהתחיל לשחוט לא היה בו כח ופסק שחיטתו, ובא חבירו ושחט:
+<b>כדי שחיטה אחרת.</b> כדי שישחוט רוב שנים בבהמה אחרת כמותה כשהיא רבוצה גסה לגסה, ודקה לדקה, ועוף לעוף. והרמב״ם פסק כדברי האומר כדי שחיטת בהמה דקה לעוף, ובעי נמי כדי שיגביהנה וירביצנה. ולא נהגו כן:
+<b>כדי בקור.</b> כשיעור שהטבח בודק ומבקר את סכינו. ואין הלכה כר״ש:
+
+Mishnah 4
+
+<b>ופסק את הגרגרת.</b> היינו עיקור. ובבהמה קאי:
+<b>תחת השני.</b> תחת הסימן השני. שהיה תוחב הסכין בין הסימן לצואר:
+<b>החליד.</b> כסה. ולשון חלדה, כחולדה הדרה בעקרי הבתים דמכסיא:
+<b>ופסקו.</b> מלמטה למעלה:
+<b>נבלה.</b> ומטמאה במשא:
+<b>טריפה.</b> ואינה מטמאה:
+<b>ודבר אחר גרם לה להפסל.</b> כגון אחד מן הטריפות השנויות בפרק ואלו טריפות:
+
+Mishnah 5
+
+<b>בידים מסואבות.</b> כלומר בלא נטילת ידים. דגזרו על הידים להיות שניות לטומאה. ובחולין שנעשו על טהרת הקודש מיירי, דשני עושה שלישי בהן. דאילו בחולין גרידא, אפילו היו מוכשרין בדם אין שני עושה שלישי בחולין:
+<b>לפי שלא הוכשרו בדם.</b> שאין אוכל מקבל טומאה עד שיבוא עליו מים או אחד משבעה משקין, שהם מים יין שמן חלב ודבש דם טל:
+<b>הוכשרו בשחיטה.</b> מגו דשריא שחיטה להך בשר מידי אבר מן החי, משויא ליה נמי אוכלא לגבי טומאה. ואין הלכה כר״ש:
+
+Mishnah 6
+
+<b>השוחט את המסוכנת.</b> כל שמעמידים אותה ואינה עומדת מחמת חוליה, הויא מסוכנת. ואפילו יש לה כח בשיניה לאכול קורות ובקעיות של עץ:
+<b>עד שתפרכס.</b> דאי לא פרכסה חיישינן שמא ניטלה נשמתה קודם גמר שחיטה:
+<b>אם זינקה.</b> כדרך שהבהמות נופחות בגרונם והדם מקלח ומזנק בכח:
+<b>השוחט בלילה.</b> בהמה מסוכנת שצריכה פרכוס, ולא ידע אם פרכסה, ולמחר השכים ומצא כותלי בית שחיטת הצואר מלאים דם, כשרה, מפני שזינקה. וכשיטת ר׳ אליעזר דמכשיר לה בזינוק, אמרה רבי שמעון. ואין הלכה כר׳ אליעזר:
+<b>אחד בהמה דקה ואחד בהמה גסה.</b> צריכה פרכוס אם היא מסוכנת:
+<b>שפשטה ידה.</b> בגמר שחיטה:
+<b>ולא החזירה פסולה.</b> אם היתה מסוכנת. לפי שאין זה פרכוס אלא כן דרכה בשעת צאת נפשה. אבל גסה לאו אורחה בהכי, ובין שפשטה ולא כפפה בין שכפפה ולא פשטה כשרה:
+
+Mishnah 7
+
+<b>ורבי אליעזר פוסל.</b> אם בהמת נכרי היא. אע״ג דישראל קשחיט לה מהניא בה מחשבת נכרי, דסתם מחשבתו לעבודה זרה:
+<b>חצר כבד.</b> יותרת הכבד:
+<b>אמר רבי יוסי קל וחומר.</b> דלא מהניא מחשבת בעלים, הואיל וישראל שחיט לה:
+<b>ומה במקום שמחשבה פוסלת.</b> דהיינו במוקדשים כדכתיב (ויקרא ז׳:י״ח) המקריב אותו לא יחשב, קרי ביה לא יחשוב, כלומר שלא יחשוב לאכלה חוץ לזמנו כי פגול יהיה:
+<b>אין הכל הולך אלא אחר העובד.</b> דכתיב המקריב לא יחשב. אבל בעלים לא פסלי במחשבתן כי מקריב לה כהן. מקום שאין המחשבה פוסלת. בגמרא מפרש למתניתין דהכי קאמר, ומה במקום שהמחשבה פוסלת במוקדשים בארבע עבודות, אין הכל הולך אלא אחר העובד.
+<b>מקום שאין מחשבה פוסלת בחולין</b> אלא בשתי עבודות, אינו דין שלא יהא הכל הולך אלא אחר השוחט. והכי פירושה, במקום שהמחשבה פוסלת במוקדשים בארבע עבודות שחיטה וקבלת הדם זריקה והולכה, באיזו מאלו שחשב על מנת לאכול מן הזבח חוץ לזמנו, פגול הוא, ואע״פ שיש בה חומרא זו אין מחשבה הולכת אלא אחר העובד. חולין לענין עבודה זרה שאין מחשבה פוסלת בהן בארבע עבודות אלא בשתיים, בשחיטה ובזריקה, דהני הוא דכתיבן, זובח לאלהים יחרם (שמות כ״ב:י״ט), בל אסיך נסכיהם מדם (תהילים ט״ז:ד׳), אבל קבלה והולכה לא כתיב בהו. והקטרה אע״ג דשייכא בעבודה זרה, מיהו לאו עבודה היא לאפסודי בהמה משום הקטר חלבה לעבודה זרה היכא דלא נשחטה ולא נזרק דמה לעבודה זרה, דהא אפילו בפנים לא מיפסיל קרבן אם חשב על אכילת בשר בשעת הקטר חלבים, וכיון שמצינו קולא במחשבת חוץ, דין הוא שנקל בזה שלא יהא הדבר תלוי אלא בשוחט. והלכה כרבי יוסי:
+
+Mishnah 8
+
+<b>השוחט לשם הרים וכו׳ שחיטתו פסולה.</b> ותקרובת עבודה זרה לא הויא ליאסר בהנאה, משום דכל הני אינן נעשים עבודה זרה, דכתיב (דברים י״ב:ב׳) אלהיהם על ההרים, ולא ההרים אלהיהם. ומיהו פסולה מלאכול, משום דדמיא לשחיטה לשם ע״ז ומחלפא בה. ודוקא שאמר לשם הרים לשם גבעות, אבל אם אמר למלאך הממונה על ההרים ועל הגבעות, הרי זו זבחי מתים ואסורה בהנאה:
+<b>לשם דבר כשר.</b> שחיטה סתם:
+
+Mishnah 9
+
+<b>אין שוחטין לתוך ימים.</b> שלא יאמרו לשרו של ים הוא שוחט:
+<b>ולא לתוך הכלים.</b> שלא יאמרו לזרוק דמה לעבודה זרה קא עביד:
+<b>עוגה.</b> גומא. לשון עוגיאות לגפנים במועד קטן [פ״א מ״א]:
+<b>עוגה של מים.</b> דוקא עכורים, אבל צלולין לא. שמא יאמרו לפרצוף פניו הנראה במים הוא שוחט:
+<b>ובספינה.</b> יכול לשחוט על גבי כלים והדם שותת ויורד לתוך הים. שהרואה אומר כדי שלא ללכלך הספינה הוא עושה:
+<b>אין שוחטין לגומא כל עיקר.</b> ואפילו בבית. וטעמא דגומא, מפני שהוא חק המינים:
+<b>אבל עושה גומא.</b> בגמרא מפרש דהכי קאמר, אין שוחטים לגומא כל עיקר. והרוצה לנקר חצרו כיצד הוא עושה, עושה מקום חוץ לגומא ושוחט והדם שותת ויורד לגומא:
+<b>יחקה את המינים.</b> יחזיק ידיהן בחקותיהם. יחקה לשון חק:
+
+Mishnah 10
+
+<b>השוחט.</b> חולין בחוץ:
+<b>לשם עולה.</b> כיון דעולה באה בנדר ונדבה הרואה אומר עכשיו הוא מקדיש ושוחטה לעולה וקדשים בחוץ מותרים. הלכך גזור רבנן עלה ופסולה. וכן שלמים [וכו׳]:
+<b>אשם תלוי.</b> בא על ספק חיוב כרת. כגון שתי חתיכות אחת של חלב ואחת של שומן ואכל אחת מהן ואין ידוע איזו מהן אכל. אשתו ואחותו עמו במטה ובא על אחת מהן ואין ידוע על איזו מהן בא, מביא אשם תלוי להגן מן היסורים עד שיוודע לו אם חטא ודאי מביא חטאתו. ומתניתין ר׳ אליעזר היא דאמר [כריתות כ״ה ע״א] מתנדב אדם אשם תלוי בכל יום, שבכל יום עומד בספק חטא ולבו נוקפו שמא חטאתי. ונמצא שדבר הנידר ונידב הוא:
+<b>לשם פסח.</b> ופסח נמי מקרי דבר הנידר ונידב, הואיל והוא עשוי להפרישו כל ימות השנה ולהניחו עד זמנו, אמרי קא שחיט שלמים בחוץ ואכיל להו:
+<b>ורבי שמעון מכשיר.</b> דלא חייש למראית העין:
+<b>אשם ודאי.</b> כגון אשם גזילות, מי שנשבע לשקר על כפירות ממון. ואשם מעילות, ואשם שפחה חרופה. ועל שם שאשם תלוי בא על ספק קרי להני אשם ודאי:
+<b>לשם בכור לשם מעשר.</b> מידע ידעי אינשי דשקר הוא, דבכור ומעשר קלא אית להו ומידע ידעי מקמי הכי, דאילו ההוא שעתא לאו בני אפרושי נינהו דנימא השתא קמקדיש להו:
+<b>זה הכלל.</b> לאתויי אם אמר הריני שוחט לשם עולת נזיר, שהיא פסולה. דמהו דתימא ליכא למיחש לחורבא, דמידע ידעי דהא לא נדר, קמ״ל דמימר אמרי דלמא נדר בצנעא זה שלשים יום שהוא סתם נזירות ובשלשים יום לא מנכרא מלתא לשכניו:
+<b>ושאינו נידר ונידב.</b> לאתויי עולת יולדת, שאם אמר לשם עולת יולדת בפירוש, כשרה. ואפילו לשם אשה שאינה חייבת קרבן לידה. ומהו דתימא הואיל ואין אותה אשה חייבת קרבן לידה לא היתה זו אלא נדבה, קמ״ל דאימר שמא הפילה, דמפלת אין לה קול ונמצא קרבן זה חובה ולא נדבה ולפיכך שחיטתו כשרה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אלו טרפות.</b> ניקב הושט. שני עורות יש לו לושט, החיצון אדום והפנימי לבן. אם ניקב זה בלא זה כשרה, נקבו שניהן אפילו זה שלא כנגד זה, טרפה. וכל נקב במשהו:
+<b>ופסוקת הגרגרת.</b> לרחבה ברובה. ואינה טריפה עד שיפסק רוב החלל. ועובי התנוך אינו משלים לרוב. ודוקא כשנפסקה לרחבה הוא דפסולה ברובה, אבל לארכה של קנה, אפילו לא נשתייר בה אלא חוליא אחת למעלה לצד הראש וחוליא אחת למטה סמוך לכנפי ריאה, כשרה, לפי שכל זמן שהבהמה מושכת צוארה יותר הסדק מתמעט ואינו נראה:
+<b>ניקב קרום של מוח.</b> שני קרומים יש למוח, העליון דבוק לעצם הגולגולת, והשני הסמוך למוח. אם ניקב העליון והשני הסמוך למוח קיים, כשירה. ניקב השני הסמוך למוח אע״פ שהעליון קיים, טרפה, ואע״פ שלא ניקב העצם:
+<b>ניקב הלב לבית חללו.</b> שני חללים יש ללב, הגדול לצד ימין הבהמה, וחלל קטן לצד שמאל. אם ניקב הלב במשהו והגיע הנקב לאחד משני אלו החללים, טרפה. וכן אם ניקב בסחוס שבלב העשוי כעין ביב והוא קרוי קנה הלב, טרפה:
+<b>נשברה השדרה.</b> חוליות השדרה:
+<b>ונפסק החוט.</b> כמין חוט לבן יוצא מן המוח ועובר על פני אורך השדרה כולה, וקרום דק מקיף את החוט. ואם נפסק רוב הקיפו של קרום זה ברחבו, היינו נפסק החוט וטריפה, ואפילו לא נשברה השדרה, אלא אורחא דמלתא נקט, דרוב פסיקת החוט על ידי שבירת השדרה הוא:
+<b>ניטל הכבד ולא נשתייר הימנו כלום טריפה.</b> עד שישתייר כזית במקום מרה וכזית במקום שהיא חיה משם, דהיינו מקום תלייתה כשהיא מעורה ודבוקה תחת הכליות. ואם נשתייר בה פחות משני זיתים בשני מקומות הללו, או אפילו יותר משני זיתים ושלא בשני מקומות הללו, טריפה:
+<b>הריאה שניקבה.</b> שני קרומים דקים יש לריאה, ניקב זה בלא זה, כשרה. ניקבו שניהן והרוח יוצא כשנופחים אותה, טריפה. ומטעם ריאה שניקבה נאסרו כל הסירכות שבריאה כשהם במקום דעבידי לאינתוקי, לפי שאין סירכא בלא נקב, שהריאה שואבת כל מיני משקה והמשקה נעשה עב בתוכה ויוצא מעט מעט דרך הנקב ונקפה ונעשה קרום. וכשהסירכות במקום דלא עבידי לאינתוקי, כגון אונא באונא כסדרן, זו מגינה על זו וחוזרת לבריאותה ואין הנקב מתגלה, אבל כשהם במקום דעבידי לאינתוקי, הקרום מתפרק והנקב מתגלה:
+<b>או שחסרה.</b> כגון שחסרה אחת מחמש אונות שיש לריאה. ואם נחסרה אחת משלש האונות של צד ימין, יש אומרים שהענוניתא משלמת וכשרה. ואם חסרה הענוניתא עצמה, יש מכשירין, דאין זה חסרון, שהרבה בהמות אין להם ענוניתא. כך מוכח בגמרא:
+<b>עד שתנקב לבית הסמפונות.</b> קנוקנות קטנות המתפשטות בתוך הריאה כולן שופכין לסימפון הגדול. ולבית הסמפונות דתנן, כלומר לסמפון הגדול שכל הסמפונות שופכים לו. ואין הלכה כרבי שמעון:
+<b>ניקבה הקיבה.</b> נקב מפולש לתוך חללה בכל שהוא:
+<b>ניקבה המרה.</b> הכיס שלה. למקום שאין הכבד סותמתה:
+<b>ניקבו הדקין.</b> בני מעים. למקום שאין דקים אחרים סמוך לנקב להגין עליו. אבל הדרא דכנתא דאנקיב לחבריה, חבריה מגין עליה:
+<b>כרס הפנימי.</b> כל הכרס כולו קרוי כרס פנימי ונקובתו במשהו. כרס החיצונה, בשר החופה את רוב הכרס והוא קרום עב עובר על כל החלל מן החזה ועד הירכים. והכרס מיעוטו נחבא תחת צלעות החזה. ורובו תחת אותו קרום. ונקרע ברובו דקאמר, היינו שרואים כמה יש מן הקרום כנגד אותו רוב הכרס ואם נקרע שם רוב מה שיש מן הקרום כנגד הכרס, טריפה. ואם ממקום שהכרס כלה ולמטה נקרע אותו קרום, כשרה:
+<b>הגדולה טפח.</b> בשור גדול אם נקרע טפח, טריפה, אע״ג דלא הוי רובה. ובעגל קטן מטרפא ברובה, אע״ג דלא הוי טפח. והלכה כרבי. יהודה:
+<b>המסס ובית הכוסות.</b> סוף הכרס עשוי ככובע וקרוי בית הכוסות, והמסס מחובר בו, וסביב לחבורן כשבאים להבדילן יש דופן לזה ודופן לזה, ובאמצע הן שופכין זה לתוך זה, והמא. כל נכנס מבית הכוסות להמסס ומן המסס לקיבה ומהקיבה לדקין:
+<b>שניקבו לחוץ.</b> שהנקב נראה מבחוץ. כגון שניקבו או זה או זה שלא במקום חבורן. לאפוקי אם נקבו במקום חבורן דכשר, לפי שדופן המסס מגין על נקבי בית הכוסות, ודופן בית הכוסות מגין על נקבי המסס:
+<b>נפלה מן הגג.</b> ושחטה מיד, טריפה, אם לא הלכה ברגליה אחר נפילתה. דחיישינן שמא נתרסקו אבריה. ואם הלכה מלא קומתה, כשרה ואינה צריכה בדיקה. ואם עמדה ולא הלכה ושחטה, צריכה בדיקה. וכן אם שהתה מעת לעת אחר שנפלה ושחטה, אע״פ שלא הלכה ולא עמדה, כשרה וצריכה בדיקה. ובדיקה זו בחלל הגוף בפנים לראות אם נתרסקו אבריה. ובית הרחם וכן הסימנים אין בהם משום ריסוק אברים:
+<b>נשתברו רוב צלעותיה.</b> עשרים ושתים צלעות גדולות שיש בהן מוח יש לבהמה, אחד עשר מכאן ואחד עשר מכאן. נשתברו שש מכאן ושש מכאן, או אחד עשר מכאן ואחד מכאן, זהו נשתברו רוב צלעותיה. והוא שנשברו מחציין כלפי השדרה, לפי ששם חיותה, ולא מחציין לצד החזה:
+<b>ודרוסת הזאב.</b> שמכה בצפרניו בבהמה ומטיל בה ארס ושורפה. ואין דריסה אלא ביד, אבל לא ברגל. ואין דרוסה אלא מדעת. ודרוסה שאמרו, צריכה בדיקה כנגד בני מעיים, וכגון ספק דרסה או שראה שדרסה ואין מקום הדריסה ניכר מבחוץ, צריכה בדיקה גבה וכריסה וצדיה וכל שכנגד בני מעיים. ואם האדים שם בשר, טריפה. ואם ודאי דרוסה היא, בודק כנגד מקום הדריסה ורואה אם האדים הבשר, טריפה, ואם לאו כשרה:
+<b>דרוסת הזאב בדקה.</b> אבל בגסה לא אלים זיהריה למקלייה:
+<b>ודרוסת ארי בגסה.</b> וכל שכן בדקה. ורבי יהודה לפרושי מלתיה דת״ק אתי ולאו לאפלוגי עליה. והלכה כמותו:
+<b>הנץ.</b> אשפרוי״ר בלע״ז:
+<b>בעוף הדק.</b> יונים וצפורים:
+<b>דרוסת הגס.</b> אשטו״ר:
+<b>בעוף הגס.</b> אווזים ותרנגולים:
+<b>זה הכלל.</b> לאתויי שבעה מיני טרפות שלא הוזכרו במשנה ואלו הן. [א׳], קולית הירך שקפץ ממקומו מן החור שבעצם האליה שהוא תחוב בו, והוא דאיעכול ניביה. [ב׳], לקתה אפילו בכוליא אחת, וכל שכן בשתיהן. והוא דמטיא לקותא למקום חריץ של כוליא. [ג׳], טחול שניקב נקב מפולש במקום עבה שבו. ואם נשתייר בו כעובי דינר זהב, כשר. [ד׳], סימנים שנדלדלו ברובן, כלומר שנתלשו בכמה מקומות ומחוברים כאן מעט וכאן מעט. [ה׳], נעקרה צלע מעיקרה. דדוקא נשתברו תנן במתניתין דבעינן רובא, אבל נעקרה צלע אחת מעיקרה עד חצי חוליותה, טריפה. [ו׳], גולגולת שהוכתה מכות רבות על גולגולתה ולא נפחתה ולא ניקב הקרום, אם רובה נחבסה דהיינו נתרוצצה, טריפה. [ז׳], ובשר החופה את רוב הכרס ברובו, נמי איכא למאן דאמר דתנא מייתי ליה בזה הכלל. ולא הוזכר בפירוש במשנה, לפי שאינם מפרשין הכרס החיצונה ששנוי במשנה שהוא בשר החופה את רוב הכרס כדפרישנא לעיל. וכן מייתי תנא בזה הכלל בהמה שנחתכו רגליה האחרונים מן הארכובה ולמעלה, טריפה. וחסרון בשדרה, שאם חסרה חוליא אחת, טריפה. וגלודה, שנפל עורה והופשטה כולה, או מחמת שחין או מחמת מלאכה, טריפה. וחרותה, שצמקה ריאה שלה ונעשית כחריות של דקל מחמת פחד שהבעיתה אדם, דדוקא בידי שמים תנן לקמן שהיא כשירה משום דהדרא בריאה, אבל לא בידי אדם. וכל הני טרפות רבינהו תנא בזה הכלל:
+<b>כל שאין כמוה חיה.</b> שלקתה מכה. שאין בהמה לקויה דוגמתה יכולה לחיות:
+
+Mishnah 2
+
+<b>ניקבה הגרגרת.</b> בלא חסרון איסר כדמפרש. ואם ניקבה נקבים הרבה מפולשים ואין בהן חסרון, רואין אם כשיצטרפו יש בכולן שיעור רוב גרגרת, טריפה, ואם יש באותן נקבים חסרון או שחסרו ממנו רצועות ארוכות, רואין אם כשיצטרף כל מה שחסר יעלה יותר משיעור איסר, טרפה, ואם כאיסר או פחות, כשרה. וכן הלכה:
+<b>או שנסדקה.</b> והוא שישתייר בה בקנה למעלה ולמטה כל שהוא:
+<b>נפחתה הגלגולת.</b> העצם נפחת ורואים אנו שלא ניקב קרום של מוח:
+<b>ניטלה הכבד ונשתייר הימנה כזית.</b> והוא שיהיה כזית במקום מרה וכזית במקום שהיא מעורה:
+<b>זה לתוך זה.</b> שסמוכין הן ודופנן של שניהם אדוקים זה לזה ובאמצעיתן הן שופכין זה לזה. ואם חזרו וניקבו במקום אדיקת דפנותיהם ואין הנקב נראה לחוץ אלא זה לתוך זה, כשרה, דהא להדדי נמי שפכי:
+<b>ניטל הטחול.</b> לא שנו אלא ניטל, אבל ניקב במקום עביו ולא נשתייר בו כעובי דינר זהב טריפה, כדמפרישנן לעיל:
+<b>ניטלו הכליות.</b> בין שניטלו שתיהן בין שניטלה אחת מהן, כשרה. ולא שנו אלא ניטלו, אבל הכוליא שהקטינה מחמת חולי, בדקה עד כפול, בגסה עד כענבה בינונית, טריפה. ואם מלאה מים סרוחים, טריפה. מים זכים, כשרה:
+<b>ניטל לחי התחתון.</b> מעל הבשר והסימנים מחוברין בבשר. ולא שנו אלא שיכולה לחיות על ידי הלעטה ששופכים המאכל לתוך פיה. אבל אינה יכולה לחיות על ידי הלעטה, טריפה:
+<b>ניטלה האם.</b> היא הרחם, מטרי״ץ בלע״ז, שהעובר מונח בה:
+<b>וחרותה בידי שמים.</b> שצמקה הריאה שלה ויבשה כחריות של דקל מקול רעם וברק [צ״ל וראיית ברק], כשרה. ובידי אדם, כגון שהבעיתה אדם או שאר כל הבריות כגון שאגת אריה וקול שחל, טריפה. והיכי ידעינן אם בידי שמים וכשרה אם בידי אדם וטריפה. בקיץ מביא כלי חרס לבנים וממלאן מים קרים ומניח הריאה בתוכם מעת לעת, אי הדרא בריא, בידי שמים היא וכשרה, ואי לא הדרא בריא, בידי אדם היא וטריפה. ובחורף מביא כלי חרס שחור, שאינו מזיע כמו הלבן ואין המים מצטננים בו. ויש מפרשים שמביא כלי נחושת, וממלאן מים פושרים ומניח הריאה בתוכן מעת לעת, אי הדרא בריא כשרה, ואם לאו, טריפה:
+<b>הגלודה.</b> שהופשט עורה מעליה. אם נשאר בה עור כרוחב סלע על פני השדרה כלה שנמצאו חוליות השדרה כולן מחופים, הרי זו כשרה. ואם נפשט ממנו רוחב סלע על פני כל השדרה, אע״פ שכל שאר עורה קיים, טריפה. וכן פסק הלכה:
+
+Mishnah 3
+
+<b>הכתה חולדה על ראשה.</b> שנשכה בשיניה. דאילו ביד, יש דריסה לחולדה בעופות וכל כנגד החלל מטרפא ביה:
+<b>מקום שעושה אותה טריפה.</b> שיש לחוש שמא ניקב קרום של מוח. וכיצד הוא עושה, מכניס ידו לתוך פי העוף ודוחק אצבעו למעלה, אם המוח מבצבץ ויוצא בידוע שניקב הקרום וטריפה:
+<b>ניקב הקורקבן.</b> והוא שיהיה הנקב בבשר הקורקבן ובכיס שבתוכו שהמאכל עובר בו, דהיינו שיהיו נקובים הכיס והבשר זה כנגד זה. אבל קורקבן שניקב וכיס שלו קיים, או אפילו ניקבו שניהם זה שלא כנגד זה, כשרה:
+<b>ונחמרו בני מעיה.</b> כווצו מחמת האור ונהפכו מראיתן. לשון מעי חמרמרו:
+<b>ירוקים פסולים.</b> הכי קאמר, אברים שדרכן להיות אדומים, כגון הלב והכבד והקורקבן שדרכן להיות אדומים באווזין ותרנגולים ותורים ובני יונה וכיוצא בהן, אם נשתנו ונעשו ירוקים מחמת האור, פסולים, ואם נשארו אדומים כמו שהיו, כשרים. והוא הדין הדקים שדרכן להיות ירוקים. אם נשתנו מברייתן ונהפכו אדומים, פסולים. וכן עופות המים שהלב והכבד והקורקבן שלהם ירוקים, אם נפלו לאור והאדימו, פסולים. שכל שנשתנו מראיתן מחמת האור, פסולים. ושיעור שינוי המראה, במשהו כמו שהנקב במשהו:
+<b>דרסה.</b> אדם ברגליו:
+<b>או שטרפה בכותל.</b> שהכה בה בכותל:
+<b>או שרצצתה בהמה.</b> דאיכא למיחש להני תלתא משום ריסוק איברים. ועדיין מפרכסת:
+<b>אם שהתה מעת לעת ושחטה כשרה.</b> ובעיא בדיקה כדכתבינן לעיל גבי בהמה. שכל טריפות שמנו חכמים בבהמה, כנגדן בעוף. יתר עליהן העוף, אלו השנויין במשנה:
+
+Mishnah 4
+
+<b>ניקבה הגרגרת או שנסדקה.</b> נקובת הגרגרת וסדיקתה בעוף, כנקובת הגרגרת וסדיקתה בבהמה. וכבר פירשנו לעיל. ואם ניקבה נקב שיש בה חסרון, אם החסרון הוי כשיעור רוב חלל הקנה של אותו העוף, טריפה ואם לאו, כשרה:
+<b>הזפק.</b> הוא סמוך לושט. וכל הנמשך עם הושט כשהעוף מושך צוארו דינו כושט ונקובתו במשהו, ושאר הזפק אם ניקב כשר:
+<b>רבי אומר אפילו ניטל.</b> ואין הלכה כרבי:
+<b>יצאו בני מעיה.</b> לא שנו אלא שבשעה שהכניסן לתוכו לא הפך עליונו לתחתונו או עגולה זו למעלה מכמות שהיתה שהחליף זו למעלה וזו למטה. אבל הפך בהן, טריפה, שכיון שנהפך אחד מהם אינו יכול לחיות:
+<b>נשתברו גפיה.</b> עצמות הכנפים. ודוקא נשתברו, אבל שמוטת גף בעוף, טריפה, חיישינן שמא ניקבה הריאה. לפי שהריאה נחבאת בין הצלעות וקרום הבשר רך ודק בין צלע לצלע וכששומט גפה מתנתקת הריאה עם הגף:
+<b>נשתברו רגליה.</b> מן הארכובה ולמטה, או אפילו למעלה ולא יצא העצם לחוץ. אבל יצא לחוץ, תנן בבהמה המקשה דהוי טריפה, ושם נפרש:
+<b>נמרטו כנפיה.</b> היינו נוצה גדולה שעל כל גופה:
+<b>נוצה.</b> היא הדקה שעל הבשר שאין לה קנים, דחשיב לה כגלודה. ואין הלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>אחוזת הדם.</b> שאחזה דם וחלתה:
+<b>והמעושנת.</b> שנכנס עשן בגופה:
+<b>והמצוננת.</b> חולי מחמת צינה. ורמב״ם פירש אחוזת הדם שגבר עליה הדם, והמעושנת שגברה עליה הליחה השחורה, והמצוננת שגברה עליה הליחה הלבנה. ולא הזכיר הליחה הרביעית שהיא האדומה, לפי שאינה מצויה כל כך בבהמות:
+<b>הרדופני.</b> סם המות דבהמה. וכן צואת התרנגולים, הבהמות האוכלות ממנה מתות:
+<b>מים הרעים.</b> מים מגולים:
+<b>סם המות.</b> דבר שהוא סם המות לאדם ואינו סם המות לבהמה:
+
+Mishnah 6
+
+<b>הדורס.</b> האוחז בצפרניו ומגביה מן הקרקע מה שהוא אוכל. ויש שפירשו, שאינו ממתין לבעל חי עד שימות אלא אוכלו מחיים:
+<b>אצבע יתירה.</b> זו אצבע הגבוהה שאחורי האצבעות:
+<b>וקרקבנו נקלף.</b> הכיס שבתוך הקורקבן נקלף מבשר הקורקבן. ולא שיהיה כל עוף טהור צריך לכל הסימנים הללו, אלא סימן אחד בלבד די, ובלבד שנדע בו שאינו דורס ואוכל. והגאונים כתבו שמסורת בידם שאין מכשירים עוף הבא בסימן אחד ואע״פ שידוע לנו בו שאינו דורס ואוכל, אלא אם כן היה אותו סימן שקורקבנו נקלף ביד, אבל אם אינו נקלף ביד אע״פ שיש לו זפק או אצבע יתירה מעולם לא התירוהו:
+<b>החולק את רגליו.</b> כשמעמידו על החוט נותן שתי אצבעותיו מכאן ושתים מכאן:
+<b>טמא.</b> בידוע שהוא דורס:
+
+Mishnah 7
+
+<b>ובחגבים.</b> זהו סימן טהרתם:
+<b>כל שיש לו ארבע רגלים וארבע כנפים ויש לו קרסולים.</b> הם שני רגלים ארוכים לבד הארבע. והם סמוך לצוארו ממעל לרגליו לנתר בהם, כשהוא רוצה לקפוץ מתחזק בהם:
+<b>רבי יוסי אומר ושמו חגב.</b> אע״פ שיש בו ארבעה סימנים הללו אינו כשר, אא״כ ידוע ששמו חגב. וכן הלכה:
+<b>כל שיש לו סנפיר וקשקשת.</b> אפילו אין לו עכשיו ועתיד לגדל לאחר זמן, או שיש לו עכשיו ועתיד להשירן בשיוצא מן המים, מותר:
+<b>וסנפירין הפורח בהן.</b> ששט בהן על פני המים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בהמה המקשה.</b> כו׳ מותר באכילה. העובר כולו ואפילו מקום חתך של אבר. דאם הוציא ידו ולא החזירה צריך להניח ממה שבפנים לצד החיצון ולחתכו, שמקום החתך הבדלת החיצון והפנימי אסור, מפני שהוא עומד על שפת הרחם. אבל החזירה אין צריך לחתוך לצד פנים, אלא מצמצם וחותך ומקום חתך מותר. דמאי טעמא נאסר האבר כשיצא לחוץ, משום ובשר בשדה טריפה, בשר שיצא חוץ למחיצתו שהוא לו שדה, טריפה. מה טריפה כיון שנטרפה שוב אין לה היתר, אף בשר כיון שיצא חוץ למחיצתו שוב אין לו היתר. ומקום חתך לא יצא חוץ למחיצתו, הלכך מותר כשהחזירה קודם שחיטה דקרינן ביה בהמה בבהמה תאכלו:
+<b>הרי הוא כילוד.</b> ותו לא מהני ליה שחיטת אמו, וצריך שחיטה לעצמו אם נמצא חי. ואם נמצא מת הרי הוא כנבילה:
+<b>חותך מעובר שבמעיה.</b> והניח החתיכה בתוכה, מותר בשחיטת הבהמה ולא נאסר משום אבר מן החי:
+<b>מן הטחול ומן הכליות.</b> של בהמה עצמה:
+<b>אסור באכילה.</b> ואע״פ שהניחו בבהמה לא הותר בשחיטתה. ולהכי נקט טחול וכליות, משום דמידי דלא מיטרפא בהו הוא:
+
+Mishnah 2
+
+<b>המבכרת המקשה לילד.</b> בפטר רחם שלה. מותר לחתוך אבר אבר כשהוא יוצא ראשון ראשון:
+<b>ומשליך לכלבים.</b> דכל כמה דלא נפק רוביה לא קדיש:
+<b>יצא רובו.</b> כאחד, וחתכו:
+<b>הרי זה יקבר.</b> דביציאת הרוב חלה קדושה עליו, דקרינן ביה אשר יולד:
+<b>ונפטרה מן הבכורה.</b> שהבא אחריו אינו בכור. בין שיצא ראשון אבר אבר ובין שיצא רוב כאחד, דהא שני לאו פטר רחם הוא:
+
+Mishnah 3
+
+<b>בבהמה טהורה טהור.</b> מקל וחומר, ומה אם הועילה לו מחיצת אמו להתירו באכילה בשחיטתה אע״פ שהוא מת, לא תועיל לו כשהיא חיה לטהרו מלטמא. ובהמה טמאה מנלן, דאמר קרא (ייקרא י״א) וכי ימות מן הבהמה, זו בהמה טמאה. אשר היא לכם לאכלה, זו בהמה טהורה. איתקש בהמה טמאה לבהמה טהורה, מה בהמה טהורה עוברה טהור, אף בהמה טמאה עוברה טהור:
+<b>רבי יוסי הגלילי אומר בטמאה טמא.</b> ומפיק ליה מקרא דכתיב (שם ה׳) או נפש אשר תגע בכל דבר טמא או בנבלת חיה טמאה או בנבלת בהמה טמאה, וכי נבלת בהמה טמאה מטמאה ונבלת בהמה טהורה אינה מטמאה. אלא איזה, זה עובר שבטמאה טמא, ובטהורה טהור מקל וחומר. ובטמאה טמא דליכא קל וחומר ולא דרשינן הקישא. ואין הלכה כרבי יוסי:
+<b>החיה טמאה טומאת שבעה.</b> ומדרבנן, גזירה שמא יוציא העובר את ראשו חוץ לפרוזדור והרי הוא כילוד ומטמא והחיה סבורה שעדיין הוא במעיה ואתי לטהורי. אבל ברועה שהושיט ידו למעי בהמה דקתני מתניתין טהור, ליכא למגזר הכי, מפני שרחם של בהמה גלוי וכי מפיק חזי ליה:
+<b>והאשה טהורה עד שיצא הולד.</b> דאשה מרגשת בעצמה כשמוציא ראשו חוץ לפרוזדור ולא אתי לטהורי:
+
+Mishnah 4
+
+<b>הבשר טהור.</b> בשר העובר טהור, שאין בהמה מקבלת טומאה מחיים:
+<b>הבשר מגע נבילה.</b> בשר העובר מגע אבר מן החי, שהוא מטמא כנבלה:
+<b>מגע טריפה שחוטה.</b> שהשחיטה אף על פי שאינה מתרת האבר באכילה, מטהרתו מידי נבילה. והויא כטריפה שחוטה שאינה מטמאה מן התורה אלא מדרבנן במוקדשין:
+<b>הכי גרסינן, אף שחיטת בהמה תטהר את האבר.</b> ולא גרסינן את העובר:
+<b>לא אם טיהרה שחיטת טריפה אותה.</b> מן הדין הוא שהרי דבר שגופה:
+<b>ומנין לטריפה ששחיטתה מטהרתה.</b> דשמא אינה מטהרתה. ומן הדין אינה מטהרתה, שבהמה טמאה אסורה באכילה וטרפה אסורה באכילה: ומה טמאה אין שחיטתה מטהרתה, מלטמא, דהכי תניא בתורת כהנים, לכל הבהמה אשר היא מפרסת פרסה וגו׳, כל הנוגע בהם יטמא, להביא בהמה טמאה שלא תטהרנה שחיטתה:
+<b>תאמר בטריפה שהיתה לה שעת הכושר.</b> דכיון דחל עלה תורת שחיטה, תו לא פקעה מינה והויא בכלל שאר צאן ובקר:
+<b>טול לך מה שהבאת.</b> טול מכאן ראיה זו שהבאת:
+<b>הרי שנולדה טריפה מן הבטן מנין.</b> שתטהרנה:
+<b>שיש במינה שחיטה.</b> הלכך לא נפקא מכלל צאן ובקר. אבל בן שמונה חי שנולד מבהמה חיה אין לנו במה לטהר אפילו נשחט, לפי שאינו בכלל בקר וצאן. והלכה כחכמים:
+<b>בן שמונה חי.</b> אם נולד ושחטו:
+<b>אין שחיטתו מטהרתו.</b> מידי נבלה, שאין שחיטה מועלת בבן שמונה. אלא כשהוא במעי אמו ניתר בשחיטת אמו:
+
+Mishnah 5
+
+<b>ומוציא את דמו.</b> דחלבו בלבד הוא דשרי. כדתניא בתורת כהנים, כשהוא אומר חלב ושתי כליות באשם שאין צריך לומר דמקל וחומר הוה ילפינן לה, ומה שלמים שאין כל מינן טעון אליה, הרי הן טעונים חלב ושתי כליות. אשם שכל מינו טעון אליה, אינו דין שיטענו חלב ושתי כליות, ומה תלמוד לומר, אלא לומר לך מה חלב ושתי כליות האמור באשם מוצא מכלל שליל, שאינך יכול לומר חלב שליל הנמצא באשם יקריב, שהרי אין אשם בא נקבה, אף כל אפילו בקרבנות הבאים נקבה, חלב האמור בהן מוצא מכלל שליל. וכיון דאין חלב שליל קרב בכל הקרבנות, שרי באכילה. אבל דמו לא גרע מדם האיברים דקיימא לן במסכת כריתות דם האיברים עובר בלא תעשה:
+<b>טעון שחיטה.</b> דחדשים גרמי לשוייה בהמה באנפי נפשה ולא אתרבי מכל בבהמה תאכלו:
+<b>וחייב באותו ואת בנו.</b> שלא ישחטנו ביום ששחט את אמו:
+<b>וחכמים אומרים שחיטת אמו מטהרתו.</b> דחדשים ולידה גרמי:
+<b>ר׳ שמעון שזורי כו׳</b> לדברי חכמים כיון שהלך על גבי קרקע טעון שחיטה מדרבנן, דאתי לאחלופי לאכול בהמה בלא שחיטה. ור׳ שמעון שזורי מתיר אפילו לאחר שהפריס על גבי קרקע. והלכה כחכמים:
+<b>קרעה.</b> לבהמה בלא שחיטה:
+
+Mishnah 6
+
+<b>בהמה שנחתכו רגליה.</b> האחרונים:
+<b>מן הארכובה ולמטה.</b> שלש עצמות בירך, התחתון הוא עצם הנחתך עם הפרסות כשמפשיטין הבהמה ואותה רכובה נקראת ארכובה הנמכרת עם הראש, ובלשון לע״ז קורין אותו פרק יינוקל״ו, ובערבי דוקב״א. ולמעלה הימנה עצם האמצעי וצומת הגידים בתחתיתו סמוך לפרק ארכובה הנמכרת עם הראש. והעליון היא קולית התחובה באליה. והפרק שבין סוף הקולית לראש העצם האמצעי ניכר ונראה בגמל כשהוא רובץ יותר מבשאר בעלי חיים. ומן הארכובה ולמטה דקתני במתניתין שהיא כשרה היינו מתחלת הארכובה הנמכרת עם הראש ולמטה. ומן הארכובה ולמעלה דהיינו מסוף העצם האמצעי שהוא מקום צומת הגידים, בכל מקום שנחתך הרגל משם ולמעלה טריפה:
+<b>וכן שניטל צומת הגידין.</b> אפילו לא נחתך הרגל שלא נשבר העצם אלא שניטל צומת הגידים, טריפה. כך פירשו קצת אמוראים משנה זו בגמרא. ושיטה זו תפסו רבותי עיקר והורו שבכל מקום שתחתך הרגל למעלה מהארכובה התחתונה שקורין בלע״ז ינוקל״ו בין במקום צומת הגידין בין למעלה מצומת הגידין, טריפה. אבל רמב״ם ורב אלפס רבו תפסו עיקר הפירוש האחר, שמפרש מן הארכובה ולמטה כשרה מן הארכובה ולמעלה פסולה, דהכי קאמר, למטה מארכובה העליונה שהוא הקולית התחובה באליה, ולא למטה מיד הסמוך לו אלא למטה מעצם האמצעי כולו דהיינו בעצם התחתון, ודאי כשרה. למעלה מן הארכובה דהיינו בקולית, ודאי טריפה כל מקום שיחתך. וכן שניטל צומת הגידין, כלומר, ובעצם האמצעי יש מקום שהיא טריפה כגון בצומת הגידין, ויש מקום שהיא כשרה כגון למעלה מן הצומת. ואל תתמה היאך אי פסיק לה למעלה מן הצומת בעצם האמצעי כשרה, וכשתשפיל לחתכה בצומת טריפה, שאין אומרים בטרפות זו דומה לזו, שהרי חותכה מכאן ומתה חותכה מכאן וחיתה, ולא נאסרה בהמה זו מפני שהיא חתוכת רגל ממקום זה, אלא מפני שנחתכו הגידין, שחתיכתן היא מכלל הטרפיות. ומקום צומת הגידין הוא מתחיל מן המקום שהן נראים קשין ולבנים עד המקום שיתחילו להתרכך ולהתאדם:
+<b>צומת הגידים.</b> הם שלשה חוטים לבנים בבהמה צמותים ומחוברים יחד, אחד עבה ושנים דקים. ואם ניטל האחד העבה לבדו אין זה ניטל צומת הגידים, שהרי נשארו שנים. ואם ניטלו שנים הדקים ממקומם מותרת, שהרי האחד העב גדול משניהם והרי לא ניטל כל הצומת אלא מיעוטם. ואם נחתך רובו של כל אחד מהן, טריפה. ואין צריך לומר אם נחתכו כולן או ניטלו כולן. ובעוף הם ששה עשר חוטים לבנים. אפילו לא נחתך אלא רובו של אחד מהן, טריפה:
+<b>נשבר העצם.</b> למטה מן הארכובה במקום שאין עושה אותה טריפה:
+<b>אם רוב הבשר קיים.</b> דהיינו שעור ובשר חופים רוב עביו ורוב היקפו של שבר. דזמנין דמשכחת ליה זה בלא זה כגון שמרחיב מצד אחד ומיצר מצד אחר. שאין העצם עגול, הלכך בעי לתרוייהו:
+<b>שחיטתו מטהרתו.</b> לאבר המדולדל. ומותר אפילו באכילה:
+<b>ואם לאו.</b> שאין עור ובשר חופים את רובו, אין שחיטתו מטהרתו. ואע״ג דבהמה מותרת הוי אבר אסור משום ובשר בשדה טריפה, כדאמרינן [דף ע״ג] להביא אבר ובשר המדולדלים. ואם נשבר העצם מן הארכובה ולמעלה במקום שעושה אותה טריפה, אם רוב בשר קיים, אבר ובהמה מותר. ואם לאו, אבר ובהמה אסור. ודין העוף כדין בהמה לדבר זה:
+
+Mishnah 7
+
+<b>שליא.</b> כמין כיס שהעובר מונח בתוכו:
+<b>נפש היפה.</b> שאין דעתו קצה בה מחמת מיאוס:
+<b>תאכלנה.</b> ולא אמרינן אבר מן החי הוא, אלא גם היא ניתרת בשחיטת האם:
+<b>ואינה מטמאה.</b> דלא חשיבא אוכל:
+<b>ולא טומאת נבילות.</b> אם מתה הבהמה:
+<b>מטמאה טומאת אוכלין.</b> אם נגעה בטומאה, דמחשבה משויא ליה אוכל. אבל טומאת נבילות לא, דלאו בשר הוא אלא כשאר אוכל בעלמא הוא:
+<b>אסורה באכילה.</b> ואע״ג דלא נפק אלא פורתא ופשיטא דכל מיחוי הולד לא היה שם, מכל מקום חיישינן שמא באותו מקצת יצא ראש הולד והרי הוא כילוד:
+<b>[הכי גרסינן] סימן ולד באשה.</b> וסימן ולד בבהמה. המבכרת. זהו פטר רחם שלה:
+<b>ישליכנה לכלבים.</b> שאין קדושה בה. דאע״ג דאין שליא בלא ולד, הכא רובא לאו בת מקדשא היא, דדילמא נקבה הוות או נדמה הוה ולא קדיש:
+<b>ובמוקדשין.</b> כגון בהמת שלמים שהפילה שליא:
+<b>תקבר.</b> דכיון דאין שליא בלא ולדש קדשה, דבין זכר ובין נקבה דנפיק מבהמת הקדש קדיש:
+<b>בפרשת דרכים.</b> מקום שהדרכים מתפשרשים לשנים. ודרך המנחשים לקברה שם כדי שלא תפיל עוד:
+<b>דרכי האמורי.</b> ניחוש. וכתיב לא תעשה כמעשיהם:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>אותו ואת בנו.</b> האם והבן, או האם והבת. אבל האב עם הבן או עם הבת אינו אסור, דאותו ואת בנו משמע מי שבנו כרוך אחריו, יצא זכר שאין בנו כרוך אחריו:
+<b>בין בארץ בין בחוצה, לארץ.</b> איידי דבעי למתני בין בחולין בין במוקדשים, תנא נמי בארץ ובחוצה לארץ, אע״ג דלא איצטריך, דחובת הגוף היא וחובת הגוף נוהג בין בארץ בין בחוץ לארץ:
+<b>בפני הבית.</b> בזמן שבית המקדש קיים:
+<b>ושלא בפני הבית.</b> דסלקא דעתך אמינא הואיל ובענינא דקדשים כתיב, בפני הבית ננהוג שלא בפני הבית לא ננהוג, קמשמע לן:
+<b>בחולין ובמוקדשים.</b> בין ששניהם חולין או שניהם מוקדשים, בין שאחד מהן חולין והשני מוקדשים. ומנלן דנוהג במוקדשים, דכתיב (ויקרא כ״ב:כ״ז) שור או כבש או עז כי יולד וגו׳ ירצה לקרבן אשה, וכתיב בתריה ושור או שה אותו ואת בנו וגו׳:
+<b>בחוץ.</b> חוץ לעזרה:
+<b>שניהם כשרים.</b> משום דבעי למתני סיפא שניהם פסולים תנא רישא שניהם כשרים:
+<b>והשני סופג את הארבעים.</b> משום לאו דאותו ואת בנו. ולא שנא שחט את האם תחלה, ולא שנא שחט את הבן תחלה. לא שנא שחטינהו חד גברא, ולא שנא תרי גברי:
+<b>הראשון חייב כרת.</b> משום שחוטי חוץ. אבל השני פטור מן הכרת דכיון דנשחטה אמו שוב אינו ראוי הבן לישחט היום בפנים, דפסול משום מחוסר זמן, שאינו ראוי לשוחטו ולהקריבו היום ואין חייב משום שוחט בחוץ אא״כ ראוי לפנים, דכתיב (ויקרא י״ז:ד׳) ואל פתח אהל מועד לא הביאו, הראוי לפתח אהל מועד חייבין עליו בחוץ, ואי לא לא:
+<b>ושניהם סופגים את הארבעים.</b> הראשון משום שוחט בחוץ, דכל חייבי כריתות לוקין. והשני משום לאו דאותו ואת בנו:
+<b>חולין בפנים שניהם פסולין.</b> משום חולין שנשחטו בעזרה:
+<b>והשני סופג.</b> משום אותו ואת בנו. אבל משום חולין בעזרה, אזהרת עשה היא (דברים י״ב:כ״א) כי ירחק ממך המקום וזבחת, בריחוק מקום אתה זובח ואי אתה זובח בקירוב מקום:
+<b>קדשים בפנים כו׳ השני סופג.</b> משום אותו ואת בנו:
+<b>ופסול.</b> משום מחוסר זמן:
+
+Mishnah 2
+
+<b>חולין וקדשים בחוץ.</b> דוקא נקט הראשון חולין והשני קדשים. וכן כל השנויין במשנה דוקא נקט להו:
+<b>והשני סופג.</b> משום אותו ואת בנו:
+<b>קדשים.</b> בתחלה, ואח״כ חולין בחוץ:
+<b>השני כשר.</b> באכילה. ואיידי דתנא פסול תנא כשר:
+<b>ושניהם סופגים.</b> ראשון משום שוחט חוץ, ושני משום אותו ואת בנו:
+<b>חולין וקדשים בפנים שניהם פסולים.</b> ראשון משום חולין שנשחטו בעזרה, ושני משום מחוסר זמן:
+<b>והשני סופג.</b> משום אותו ואת בנו:
+<b>חולין בחוץ ובפנים.</b> הראשון בחוץ והשני בפנים:
+<b>קדשים בחוץ ובפנים הראשון בכרת.</b> משום שוחט בחוץ:
+<b>ושניהם פסולים.</b> ראשון משום שנשחט בחוץ, ושני משום מחוסר זמן:
+<b>ושניהם סופגים.</b> ראשון משום שוחט חוץ, ושני משום אותו ואת בנו:
+<b>קדשים בפנים ובחוץ.</b> השני סופג משום אותו ואת בנו. ומשום שוחט חוץ לא לקי, דמחוסר זמן הוא ואינו מתקבל בפנים:
+
+Mishnah 3
+
+<b>פרת חטאת.</b> פרה אדומה. דלאו לאכילה היא:
+<b>ושור הנסקל.</b> לאחר שנגמר דינו. דקיימא לן דאסור בהנאה אפילו שחטו:
+<b>ועגלה ערופה.</b> דסבירא ליה דנאסרת מחיים ואפילו שחטה אסורה. ובגמרא מסיק דפרת חטאת ועגלה ערופה אינה משנה. דשניהן הויא שחיטתן שחיטה ראויה, וצריך להסירן מן המשנה דלא פטר בהו ר׳ שמעון:
+<b>וחכמים מחייבין.</b> האי דמחייבי חכמים בשוחט לעבודה זרה, לא שנו אלא ששחט ראשון לע״ז ובא שני ושחט לשלחנו לאכול, אבל ראשון לשלחנו ושני לע״ז, דבהך שחיטה בתרייתא דמיחייב עלה משום אותו ואת בנו אתי נמי דין קטלא עלויה, פטור ממלקות, דקם ליה בדרבה מיניה, דתרתי לא עבדינן ביה. ופעמים שאפילו שחט ראשון לשלחנו ושני לע״ז חייב, כגון דאתרו ביה משום אותו ואת בנו ולא אתרו ביה משום ע״ז, דכיון דלא אתרו ביה משום ע״ז לא מיקטל, ולוקה משום אותו ואת בנו. והלכה כחכמים:
+<b>ונתנבלה בידו.</b> שלא מדעת:
+<b>והנוחר.</b> שתוחב הסכין בנחיריו וחותך:
+<b>והמעקר.</b> שעוקר הסימנים ממקום חיבורן ואינו שוחטן:
+<b>פטור.</b> ואפילו. לרבנן. ולא דמיא לשחיטה דלעיל, דהתם שחיטה מעליא איכא ודבר אחר גורם לה ליפסל, אבל הכא ליכא שחיטה כלל:
+<b>איזה שלקח ראשון ישחוט ראשון.</b> אם באו לב״ד, שבא האחד לשחוט וחבירו מעכב עליו ואומר אני צריך יותר ממך, אנו אומרים להם הלוקח ראשון ישחוט, שעל מנת כן לקח, שאילו לא מכרה בעל הבית לשני ועכבה לעצמו היה הלוקח שוחט. שכך שנינו בתוספתא, הלוקח מבעל הבית הוא קודם לבעל הבית, שעל מנת כן לקח:
+<b>ואם קדם השני זכה.</b> שהקדים בעצמו כדי שלא יבוא לידי איסור, ויש לו ריוח שאוכל היום בשר:
+<b>סופג שמונים.</b> דעל כל בן ששוחט עובר בלאו:
+<b>סופג את הארבעים.</b> דאין כאן שחיטת איסור אלא אחת:
+<b>שחטה ואת בתה ואח״כ את בת בתה.</b> יש כאן שני אותו ואת בנו:
+<b>שחטה ואת בת בתה.</b> אין כאן עדיין איסור. <b>ואח״כ שחט את בתה.</b> ויש בשחיטה זו שני איסורים, אותו ואת בנו משום אמה, ובנו ואותו משום בתה של זו שכבר נשחטה:
+<b>סופג ארבעים.</b> דחד לאו הוא וחדא התראה וחד מעשה:
+<b>סומכוס אומר סופג שמונים.</b> דסבירא ליה לסומכוס דמיחייב בהתראה אחת ובלאו אחד שתי מלקיות. והוא הדין לרישא דקתני שחט שני בניה ואח״כ שחטה סופג ארבעים, לסומכוס סופג שמונים. וכך היא בתוספתא, שחט חמשה בניה ואח״כ שחטה סומכוס אומר משום ר״מ חייב משום חמשה לאוין:
+<b>בארבעה פרקים בשנה.</b> דרך ישראל לעשות סעודות בארבעה פרקים הללו, וסתם הלוקח בהמה אינו לוקח אלא לשחוט מיד, לפיכך המוכך בהמה לחבירו ומכר תחלה אמה או בתה בו ביום, צריך שיאמר לשני דע לך שהיום מכרתי אמה לשחוט או בתה מכרתי לשחוט, שמא כבר נשחטה:
+<b>ביום טוב האחרון של חג.</b> היו מרבים בשמחה מפני שרגל בפני עצמו הוא וחביב עליהן. והאי דלא חשיב ערב יום טוב ראשון של חג, משום דכולי עלמא טרידי בסוכה ולולב ואין להם פנאי להרבות בשחיטה:
+<b>אף ערבי יום הכיפורים בגליל.</b> ולא ביהודה ובשאר ארצות, שלא היו אוכלים ערב יום הכיפורים אלא בשר עוף ודגים כדמוכח בבראשית רבה גבי ההוא חייטא דזבן נונא:
+<b>בזמן שאין לו ריוח.</b> הפסק בינתיים, שמכר האם היום:
+<b>אבל יש לו ריוח.</b> שמכר את הראשונה אתמול והשניה היום:
+<b>אין צריך להודיעו.</b> שאני אומר אתמול שחטה הראשון. פירוש אחר, בזמן שאין לו ריוח שהוא נחפז ומהיר לקנות שמראה שרוצה לשחוט היום. אבל יש לו ריוח שאינו נחפז בקנייתו, אינו חייב להודיעו, דשמא לצורך יום אחר הוא קונה. ורבי יהודה לפרושי מלתיה דת״ק אתי ולא לאפלוגי עליה:
+<b>ומודה ר׳ יהודה.</b> אע״פ שלקח זה היום וזה למחר. ולפירוש השני, אף על פי שאינו נחפז ומהיר לקנות:
+<b>את האם לחתן ואת הבת לכלה.</b> אורחא דמלתא נקט, דאורח ארעא לעשות סעודה טפי בבית החתן מבבית הכלה, הלכך האם לחתן שהיא גדולה, והבת שהיא קטנה לכלה:
+
+Mishnah 4
+
+<b>משחיטין את הטבח בעל כרחו.</b> שאם קיבל דינר מלוקח ליתן לו בדינר בשר:
+<b>אפילו שור שוה אלף זוז.</b> שוחטו בעל כרחו, אף על פי שאין לו לוקחים לשאר הבשר. לפי שדבר תורה מעות קונות ומעת שקיבל המוכר הדינר קנה הלוקח הבשר. ולא תקנו חכמים שמשיכה קונה ולא מעות אלא גזירה שמא יאמר לו מוכר לקונה נשרפו חטיך בעליה. דאי מוקמת להו לפירי באחריות הלוקח משנתן המעות, אי מתרמי דליקה בבית המוכר שהפירות שם לא טרח לאצולינהו. אבל לאחר שמשך מסתמא ממטי להו לביתיה. ובארבעה פרקים אלו העמידו חכמים דבריהם על דין תורה שהמעות קונות:
+<b>לפיכך אם מת מת ללוקח.</b> ומפסיד לדינר שהרי ברשותו מת:
+<b>אינו כן.</b> דבעינן משיכה וכל זמן שלא משך חוזר בו הטבח:
+
+Mishnah 5
+
+<b>יום אחד האמור באותו ואת בנו כו׳</b> לפי שפרשת אותו ואת בנו סמוכה לקדשים, דכתיב ירצה לקרבן אשה, וסמיך ליה אותו ואת בנו. ובקדשים לילה הולך אחר היום, דכתיב (ויקרא ז׳:ט״ו) ביום קרבנו יאכל לא יניח ממנו עד בוקר, אלמא לילה שלאחריו קרוי יום קרבנו עד הבוקר. יכול אף זה כן [נאמר כאן יום אחר] ונאמר במעשה בראשית יום אחד וכו׳:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>כיסוי הדם כו׳</b> משום דבעי למתני בחולין אבל לא במוקדשין, נקט לכולהו:
+<b>במוקדשין.</b> חטאת העוף ועולת העוף. וכן קדשי בדק הבית אם עבר ושחטן אין טעונים כיסוי:
+<b>ונוהג בחיה ובעוף.</b> למעוטי בהמה. דלא תימא בהמה בכלל חיה. ונפקא לן מדכתיב בבכור בעל מום (דברים ט״ו:כ״ג) על הארץ תשפכנו כמים, מה מים אינן טעונין כיסוי אף דם בהמה אינו טעון כיסוי:
+<b>במזומן.</b> עוף הגדל בבית:
+<b>ונוהג בכוי.</b> בריה בפני עצמה היא ולא הכריעו בה חכמים אם חיה היא וטעונה כיסוי אם בהמה ואינה טעונה כיסוי:
+<b>ואין שוחטים אותו ביו״ט.</b> משום דלמא בעי כיסוי, ומספיקא לא מחללינן יום טוב:
+<b>ואם שחטו ביו״ט אין מכסין את דמו.</b> ואפילו היה לו עפר מוכן או אפר. שמא יאמר הרואה, חיה ודאי הוא ולפיכך כסה דמו ביו״ט, ויבוא להתיר חלבו:
+
+Mishnah 2
+
+<b>רבי מאיר מחייב.</b> דסבר שחיטה שאינה ראויה שמה שחיטה:
+<b>וחכמים פוטרים.</b> דסברי לאו שמה שחיטה. והלכה כחכמים:
+
+Mishnah 3
+
+<b>ואחרים רואין אותם.</b> דבכהאי גוונא שחיטתן כשרה:
+<b>חייבים לכסות.</b> אותן אחרים שרואים חייבים לכסות. כדתנן לקמן, שחט ולא כסה וראהו אחר חייב לכסות:
+<b>פטור מלכסות.</b> ר׳ מאיר קאמר לה, דסבר שחיטת חרש שוטה וקטן בינן לבין עצמן נבילה גמורה היא הואיל ורוב מעשיהן מקולקלים. ורבנן פליגי עליה דר׳ מאיר בין ארישא בין אסיפא, אלא דנטרי ליה עד דאסיק למלתיה והדר פליגי עליה, וסברי רבנן דספק נבלה היא, לא נבלה ודאית, הלכך לענין כיסוי חייבים לכסות, ואין שוחטים אחריהן אותו ואת בנו דשמא שחיטה מעלייתא היא. והלכה כר׳ מאיר:
+
+Mishnah 4
+
+<b>שחט חיה יכסנה ואחר כך ישחוט את העוף.</b> דכתיב (ויקרא י״ז:י״ג) חיה או עוף, הפסיק זה מזה, להטעין כיסוי לכל אחד ואחד. ורבנן סברי, האי או מיבעי ליה לחלק, דאי לאו או הוה אמינא אין צריך כיסוי אא״כ שחט שניהם. והכל מודים דלענין ברכה אינו מברך אלא ברכה אחת. ואין הלכה כרבי יהודה:
+<b>וראהו אחר חייב לכסות.</b> דכתיב בפרשת כיסוי הדם, ואומר לבני ישראל, מצוה זו תהא על כל בני ישראל:
+<b>כסהו הרוח חייב לכסות.</b> ולא שנו אלא שחזר ונתגלה, אבל לא חזר ונתגלה פטור מלכסות:
+
+Mishnah 5
+
+<b>נתערב ביין.</b> שהוא אדום ואין מראה הדם ניכר בו:
+<b>רואין אותו.</b> יין כאילו הוא מים. ואם היה מראית דם ניכר במים כשיעור זה, חייב לכסות:
+<b>נתערב בדם בהמה.</b> דלאו בר כיסוי הוא, ורובו דם בהמה:
+<b>או בדם החיה.</b> בדם היקז של חיה:
+<b>רואין אותו.</b> שאינו טעון כיסוי כאי, לו הוא מים. ואם היה הדם הזה של שחיטת חיה ועוף ניכר בו, חייב לכסות:
+<b>אין דם מבטל דם.</b> ואפילו אין מראית דם ניכרת במים כמות דם בהמה זה, אין דם החיה בטל. דקסבר ר׳ יהודה מין במינו לא בטל. ואין הלכה כר׳ יהודה:  
+
+Mishnah 6
+
+<b>דם הניתז.</b> על גבי הכותל:
+<b>אימתי.</b> לפרושי קא אתי ולא לאפלוגי:
+
+Mishnah 7
+
+<b>ובחול הדק.</b> כל שאין היוצר צריך לכתשו:
+<b>חרסית.</b> שחיקת חרסין:
+<b>ומגופה.</b> כיסוי של חרס שעל פי החבית:
+<b>דבר שאין מגדל בו צמחים אין מכסים בו.</b> וסיד וחרסית ולבינה ומגופה שכתשן דתנן לעיל שמכסין בהן, אע״ג דאין מגדלים צמחין, הואיל ומעיקרא קודם שנעשית בהן מלאכה היו מגדלים צמחים, מכסין בהן. והאי כללא דרבן שמעון בן גמליאל לאו דוקא, דהא נסורת של חרשים דקה ונעורת של פשתן אמרינן בברייתא דמכסין בהן, אף על גב דאינן מגדלין צמחין. ואפר מכסים בו משום דאקרי עפר דכתיב (במדבר י״ט) מעפר שריפת החטאת. וכן מכסים בשחיקת הזהב דכתיב (איוב כ״ח) ועפרות זהב לו:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>גיד הנשה.</b> ובמוקדשים. אפילו עולה שכולה כליל, מוציא את הגיד ומשליכו על האפר הצבור במזבח הקרוי תפוח, ואינו מקריבו עם הבשר:
+<b>שאין לו כף.</b> אין לו כף ירך דומה לשל אדם שהוא עגול, אלא הבשר שעל הקולית של עוף ברוחב הוא. ואם נמצא עוף שיש לו כף עגול, גיד הנשה שלו אסור:
+<b>ונוהג בשליל.</b> בן תשעה חי הנמצא בבהמה:
+<b>רבי יהודה אומר אינו נוהג בשליל.</b> ואין הלכה כרבי יהודה:
+<b>וחלבו.</b> של שליל מותר. פירוש אחר וחלבו, של גיד. כלומר שומנו של גיד מותר לדברי הכל, אלא שישראל קדושים נהגו בו איסור:
+<b>ואין הטבחים נאמנים.</b> לומר נטלנוהו. מפני שטורח הוא להם לחטט אחריו. ואין הלכה כרבי מאיר:
+
+Mishnah 2
+
+<b>שולח אדם ירך לנכרי וכו׳</b> ואין חוששים שמא יראנה ישראל כששולחה לו ויחזור ויקנה אותה מן הנכרי ויאכלנה בגידה. כיון דשלימה היא, מקומו של גיד הנשה היה ניכר אם נחטט הימנה, והלוקח מבין שלא ניטל ונוטלו:
+<b>שיטול את כולו.</b> יחטט אחריו:
+<b>לקיים בו מצות נטילה.</b> גוממו מלמעלה ודיו:
+
+Mishnah 3
+
+<b>אכלו ואין בו כזית חייב.</b> משום דבריה הוא, חייב בכל שהוא, כאוכל נמלה כל שהוא שחייב:
+<b>מזה כזית.</b> מירך של ימין כזית, וכן מירך של שמאל:
+<b>אינו סופג אלא ארבעים.</b> דסבר ר׳ יהודה אינו נוהג אלא בשל ימין, דדריש הירך המיומנת שבירך. ואין הלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>כבשר בלפת.</b> רואין כאילו הירך לפתות והגיד בשר, ואילו היה נותן טעם בשר כשיעור הגיד, בלפתות [כשיעור] הירך, אסור. דשיעורים הלכה למשה מסיני, וגמירי דבהכי משערים, אף על פי שאילו היה כרוב או קפלוט היה צריך פחות או יותר. והא מתניתין אדחיא לה ואינה הלכה. דקיי״ל אין בגידין בנותן טעם, דבין נתבשל ובין נמלח ובין נצלה, משליכו ומותר. ודוקא בו, אבל שומנו יש בו בנותן טעם, ואם לא נטל שומנו אוסר. ונותן טעם האמור במין במינו שאין אדם יכול להבחינו, משערין אותו בששים:
+
+Mishnah 5
+
+<b>גיד הנשה שנתבשל עם הגידים.</b> של היתר:
+<b>בזמן שמכירו.</b> משליכו לחוץ ואין כאן אלא פליטתו:
+<b>בנותן טעם.</b> אם יש בגיד של איסור בנותן טעם בכל אלו, כולן אסורים:
+<b>ואם לאו.</b> שאינו מכירו, כולן אסורים. דבכל אחד יש לומר זה הוא, ולא בטיל ברובא, דכבריה הוא חשוב ובריה לא בטלה:
+<b>בזמן שמכירן.</b> לחתיכות האיסור, משערינן בנותן טעם, ואי אין בהן כדי לתת טעם בשל היתר הרי השאר מותרות:
+<b>ואם אין מכירן.</b> כל החתיכות אסורות. דכל אחת יש לחוש ולומר שמא זו היא. ואינה בטילה ברוב, הואיל וראויה להתכבד בה לפני האורחים:
+<b>והרוטב מותר.</b> אם אין בחתיכות האיסור כדי לתת טעם ברוטב ובקיפה ובחתיכות. והלכה למעשה, באיסור שנתערב בהיתר מין בשאינו מינו דאיכא למיקם אטעמא, אם תרומה היא שנתערבה בחולין, יטעמנה כהן, ואם דבר איסור הוא, יטעמנו נחתום נכרי, אם אומר שאין בתערובת טעם התרומה או טעם האיסור, הכל מותר. והימנוהו רבנן לנחתום נכרי, כיון דמלאכתו הוא לא משקר, שלא יפסיד אומנתו. ואם נתערב מין במינו דליכא למיקם אטעמא, או מין בשאינו מינו ואין כאן כהן או נכרי שנוכל לסמוך עליו, אם האיסור הוא מחלב ודם נבלות וטריפות שקצים ורמשים ובהמה ועופות ודגים טמאין וכיוצא בזה, משערים אותו בששים, אם יש ששים של היתר כנגד האיסור הכל מותר, ואם לאו, הכל אסור. וכן שומן של גיד הנשה, משערים אותו כנגד ששים של היתר. אבל כחל שנתבשל עם בשר משערים אותו בששים, וכחל מן המנין, מפני שאיסורו מדברי סופרים. וביצה שיש בה אפרוח שנתבשלה עם שאר ביצים של היתר, צריכא ששים ואחת כנגדה. ואם האיסור הוא תרומה וחלה וביכורים. אם הוא מין במינו או מין בשאינו מינו, ואין שם כהן [או נכרי] שיטעום, משערינן אותו במאה של חולין. ואם ערלה וכלאי הכרם, משערים אותן במאתים. וכל השיעורים הללו משערים בכל מה שבקדרה, ברוטב ובחתיכות ובתבלין ובקיפה, והוא הדק דק שבשולי הקדרה. וכמו שהוא בא לפנינו משערינן ליה, ולא משערין במאי דבלע קדרה מן ההיתר, לפי שאף מן האיסור נבלע ונתמעט מכמות שהיה, דאטו דהיתרא בלע דאיסורא לא בלע:
+
+Mishnah 6
+
+<b>ואינו נוהג בטמאה.</b> שאם אכל גיד הנשה של טמאה, למאן דאמר יש בגידים בנותן טעם, לוקה משום טמאה ולא משום גיד. ולמאן דאמר אין בגידים בנותן טעם, פטור מכלום, דבטהורה עץ הוא והתורה חייבה עליו, אבל בטמאה אינו נוהג:
+<b>מבני יעקב נאסר.</b> ועדיין טמאה מותרת להן עד מתן תורה:
+<b>אמרו לו.</b> פסוק זה שהזהיר עליו בסיני נאמר, ועד סיני לא הוזהרו:
+<b>אלא שנכתב במקומו.</b> לאחר שנאמר בסיני, כשבא לסדר משה את התורה כתב המקרא הזה על המעשה, על כן הוזהרו בני ישראל אחרי כן שלא יאכלו גיד הנשה [לידע מאיזה טעם נאסר להם]. ואין הלכה כרבי יהודה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כל הבשר אסור לבשל בחלב.</b> יש מהן, מדברי תורה, כגון בשר בהמה. ויש מהן מדברי סופרים, כגון בשר עוף:
+<b>חוץ מבשר דגים וחגבים.</b> שאינן לא מדברי תורה ולא מדברי סופרים:
+<b>ואסור להעלותן עם הגבינה על השלחן.</b> ואפילו בשר עוף דאיסור אכילתו מדברי סופרים אסור להעלותו עם הגבינה על השלחן. גזירה שמא יעלה גבינה עם בשר הבהמה באלפס רותח שהוא אסור מן התורה, דהיינו מבשל:
+<b>הנודר מן הבשר.</b> בנדרים הלך אחר לשון בני אדם. ולכל מין בשר אדם קורא בשר, חוץ מבשר דגים וחגבים:
+<b>וב״ה אומרים לא עולה ולא נאכל.</b> ואין להקשות בית הלל היינו תנא קמא דאמר לעיל ואסור להעלותן עם הגבינה על השלחן, דיש לומר דהכי קאמר, דבר זה מחלוקת בית שמאי ובית הלל. ואין זה סתם ואח״כ מחלוקת, דב״ש במקום ב״ה אינה משנה:
+<b>אמר ר׳ יוסי כו׳</b> הא קמשמע לן דתנא קמא רבי יוסי היא. ומפני ששכח ולא הזכיר שמו בתחלה, הזכיר שמו בסוף, והרי הוא כאילו אמר האי דהעוף עולה ואינו נאכל דברי בית שמאי, ובית הלל אומרים לא עולה ולא נאכל, ר׳ יוסי אמרה, שר׳ יוסי אומר זו מקולי בית שמאי ומחומרי בית הלל:
+<b>בשולחן שאוכל עליו.</b> דאיידי דממשמשי ביה ידא אתי לאתנוחי זה על גב זה:
+
+Mishnah 2
+
+<b>ובלבד שלא יהיו נוגעים זה בזה.</b> דאי נגעי, אע״ג דצונן בצונן הוא, בעי הדחה:
+<b>שני אכסנאין אוכלים על שלחן אחד.</b> דוקא שאין מכירין זה את זה. אבל מכירין זה את זה, אסור, שמא יטול אחד מהן משל חבירו ויאכל. והלכה כרשב״ג:
+
+Mishnah 3
+
+<b>טיפת חלב שנפלה.</b> בתוך הקדירה על אחת מן החתיכות שכולה חוץ לרוטב, ולא הגיס את הקדירה ולא כסה אותה, הרי לא נחלק טעם הטפה אלא לאותה חתיכה בלבד:
+<b>אם יש בה בנותן טעם באותה חתיכה.</b> כלומר אם אין באותה חתיכה לבדה ששים לבטל הטפה, מיד נאסרת החתיכה, ואוסרת חברותיה וצריך ששים כנגד כל החתיכה:
+<b>ניער את הקדירה.</b> שהגיס בה מיד קודם שקבלה החתיכה טעם מן הטפה, דהשתא נתערבה הטיפה בכולן:
+<b>אם יש בנותן טעם באותה קדירה.</b> כלומר אין כח בטפה לאסור כולן אא״כ יש בה טעם ליתן בכל הקדירה:
+<b>הכחל.</b> דד הבהמה:
+<b>קורעו ומוציא את חלבו.</b> קורעו שתי וערב וטחו בכותל. ומותר אחר כך לבשלו עם בשר בקדירה:
+<b>לא קרעו אינו עובר עליו.</b> אם בשלו לבדו בקדירה. ומותר לעשות כן אפילו לכתחלה. אלא איידי דבעי למיתני סיפא גבי לב לא קרעו אינו עובר עליו אבל איסורא מיהא איכא, תני נמי רישא אינו עובר עליו. ואם בשלו עם בשר בלא קריעה, משערים אותו בששים וכחל עצמו מן המנין, והכחל נשאר לעולם אסור:
+<b>הלב קורעו ומוציא את דמו.</b> לא קרעו אינו עובר עליו. להיות בכרת. ובמסכת כריתות [דף כ״ב] מוקי לה בלב עוף, שאין בדמו כזית. אבל בלב בהמה חייב כרת אם אכלו ולא קרעו לאחר בשולו. אבל בשר הלב אינו נאסר שהלב חלק הוא ואינו בולע:
+<b>אינו עובר בלא תעשה.</b> אינו יכול לבא לידי לא תעשה. כלומר אין לחוש שמא יאכלנו ויעבור עליו דאי נמי אכיל ליה אינו עובר בלא תעשה:
+
+Mishnah 4
+
+<b>מותר לבשל ומותר בהנאה.</b> דאין בו משום בשר בחלב. דתלתא גדי כתיבי גבי איסור בשר בחלב, וחד מינייהו להוציא את הטמאה, שאם בשל בשר בהמה טמאה אפילו בחלב בהמה טהורה, מותר. ובאכילה מיהא אסור, משום בשר טמא. וכן נמי תלתא בחלב אמו כתיבי, וחד מינייהו למעוטי חלב טמאה, ואפילו הבשר טהור:
+<b>פרט לחיה ולעוף ולבהמה טמאה.</b> גדי פרט לעוף שאינו בהמה. גדי פרט לחיה, דאף על גב דחיה בכלל בהמה, אתא קרא יתירא ואפקיה. גדי ולא בהמה טמאה, ונפקא לן מדכתיב (בראשית כ״ז:ט״ז) ואת עורות גדיי העזים, וישלח יהודה את גדי העזים (שם ל״ח), כאן פירש לך הכתוב דגדי זה מעזים הוא, הא אם לא פירש, יש במשמע אף שאר בהמה, מדאיצטריך ביה לפרושי:
+<b>נאמר לא תאכלו כל נבילה.</b> ונאמר באותו פסוק עצמו לא תבשל גדי בחלב אמו, דמשמע כל שנוהג בו איסור נבילה יש בו משום בשר בחלב. ואיכא בין רבי יוסי הגלילי ובין רבי עקיבא, דרבי יוסי הגלילי סבר חיה דאורייתא, דכל שהוא אסור משום נבילה יש בו משום בשר בחלב, חוץ מן העוף שאין לו חלב אם. ור״ע סבר, חיה לאו דאורייתא. אי נמי, עוף מדרבנן איכא בינייהו, ר׳ עקיבא דפריש אינו מן התורה, משמע הא מדרבנן יש בו איסור. אבל רבי יוסי הגלילי דלא פריש האי לישנא, שרי ליה לגמרי. והלכה כר׳ עקיבא:  
+
+Mishnah 5
+
+<b>קיבה.</b> חלב הקרוש שבתוך הקיבה:
+<b>נכרי ושל נבילה.</b> הכי קאמר שחיטת נכרי שהיא נבילה, הרי זו אסורה:
+<b>המעמיד.</b> חלב:
+<b>בעור של קיבה.</b> דהוא בשר:
+<b>אם יש בה.</b> ליתן טעם בחלב הרי זו אסורה. ואם לאו, מותרת. ואע״פ שהוא מעמיד, הואיל והעור עצמו של היתר הוא ואין איסורו אלא מחמת דבר אחר שנתערב בו, לא אמרינן בהאי הכל הולך אחר המעמיד. אבל אם העמיד הגבינה בעור קיבה של נבילה, אפילו אין בה ליתן טעם בחלב, אסור, מפני המעמיד שאסור ואיסורו מחמת עצמו. ולפיכך אסרו גבינות הנכרים, מפני שמעמידין אותם בעור קיבה של נבילה. אבל הקיבה עצמה דהיינו החלב הקרוש שבתוך הקיבה, אסיקנא דלית בה איסור כלל, דפירשא בעלמא הוא. כן כתב רמב״ם. אבל רש״י כתב, וחלב הנמצא קרוש בעור הקיבה שמולחין אותה בעורה, אני הייתי נוהג היתר עד הנה, ובלבד שלא יתנו בה חלב אחר, וטועה הייתי בכך, שהייתי סובר מדאמרינן [בע״ז דף כ״ט] גבי קיבת עולה, כהן שדעתו יפה גומעה חיה, שמע מינה פירשא בעלמא היא ולא מיתסרא, ולא היא, חלב גמור הוא מדתנן במתניתין כשרה שינקה מן הטריפה קיבתה אסורה, שמע מינה חלב הוא. וקיבת עולה דשריא, משום דלאו גופה הוא אלא שינקתו מאמו והוה ליה כנוס בתוך מעיה כנתון בקערה ומותר:
+
+Mishnah 6
+
+<b>שהחלב מועלין בו.</b> ואפילו קדשים קלים שהן ממון בעלים ואין בהן מעילה בחייהן, יש מעילה באמוריהן לאחר שנזרק דמן. דכתיב גבי קדשים קלים (ויקרא ג׳:ט״ז) כל חלב לה׳, ולהכי כתיב בהו לה׳ למימר דקדשי ה׳ קרינן ביה לענין מעילה:
+<b>וטמא.</b> אם אכלו בטומאת הגוף חייב שתי חטאות, אחת משום חלב ואחת משום טומאת הגוף:
+<b>משא״כ בדם.</b> דגבי דם כתיב (שם ז׳) על המזבח לכפר, לכפרה נתתיו ולא שיהא קרוי שלי למעול בו, שאינו עומד אלא לכפר בשבילכם. ומשום פגול אין בו, דכל שדבר אחר מתיר אותו כגון בשר קדשים שהדם מתירו לכהנים בזריקתו, וכגון עולה שדמה מתירה למזבח דאם לא נזרק דמה אין אבריה נקטרים דכתיב (שם) וזרק הכהן את הדם על מזבח ה׳ והדר והקטיר החלב לריח ניחוח, אלו יש בהן משום פיגול, אבל דם דהוא גופיה מתיר הוא אין חייבין עליו משום פגול. ומשום נותר וטמא נמי אין בו דכתיב בדם תרי מיעוטי, הוא ולכם, חד למעוטי מנותר וחד למעוטי מטומאה:
+<b>אלא בבהמה טהורה.</b> כדכתיב (שם ז׳) מן הבהמה אשר יקריב ממנה:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>העור והרוטב.</b> משום דתנן בפרק בהמה המקשה (חולין דף ע״ז) גבי שליא, ואינה מטמאה טומאת אוכלים ולא טומאת נבלות, תנא העור והרוטב. והאי דאפסקיה, משום דתנא בפרק בהמה המקשה מצא בה בן תשעה חי טעון שחיטה וחייב באותו ואת בנו, תנא אח״כ אותו ואת בנו. ואיידי דאיירי ביה בשחיטה שאינה ראויה תני בתריה כסוי הדם. ואיידי דתנא בכסוי הדם ונוהג בחיה ועוף תנא גיד הנשה דנוהג בחיה ולא בעוף. ואיידי דאיירי ביה בירך שנתבשל בה גיד הנשה [בבליעת איסור], תנא כל הבשר. ובתריה הדר לענינא קמייתא דשליא, אואינה מטמאה טומאת אוכלים:
+<b>העור והרוטב.</b> העור של בהמה שחוטה כגון פחות מכביצה בשר ועורה מחובר בה, מצטרף, מפני שהוא שומר לבשר, והשומרים מצטרפים לטומאה קלה שהיא טומאת אוכלים, דכתיב בה (ויקרא י״א:ל״ז) על כל זרע זרוע אשר יזרע, כדרך שבני אדם מוציאים לזריעה, חטה בקליפתה ושעורה בקליפתה ועדשין בקליפתן. ואע״ג דבההוא קרא טהור הוא כתיב ביה, טעמא משום דלא הוכשר, דסמיך ליה וכי יותן מים על זרע, דהוכשר, טמא הוא:
+<b>והרוטב.</b> כשהיא קרושה דרך לאכלה עם הבשר, ומצטרפת להשלים שיעור כביצה. אבל אינה אוכל לקבל טומאה בפני עצמה:
+<b>והקיפה.</b> תבלין. והן עצמן לאו אוכלים חשיבי, אבל לאצטרופי מצטרפין:
+<b>והאלל.</b> גיד השדרה והצואר. והוא רחב ולבן וקשה וקורין לו בלע״ז קפיל״ו. ודוגמתו [באיוב י״ג] רופאי אליל כלכם. שמשנפסק אין לו רפואה להתחבר עוד, כך אתם, דבר שאין בו רפואה אתם אומרים לרפאות. אי נמי, קרי תנא אלל לבשר שפלטתו סכין, כשמפשיטין את הבהמה פעמים שהסכין פולט מן הבשר אצל העור, ולא חשיב אוכל, אבל מצטרף עם האוכל:
+<b>והקרנים והטלפים.</b> כל שחותכן ויוצא מהם דם אצל עיקרן מלמטה שהן רכים. ומיהו באנפי נפשייהו לאו אוכלים נינהו:
+<b>מצטרפין.</b> משום שומר:
+<b>לטמא טומאת אוכלין.</b> להשלים שיעור כביצה. שאין אוכלים טמאים מטמאים בפחות מכביצה:
+<b>אבל לא טומאת נבילות.</b> אם מניבלה הן, אין מטמאין, ואין מצטרפין לכזית להשלים שיעור נבילה לטמא אדם ובגדים שעליו, דכתיב (ויקרא י״א:ל״ט) הנוגע בנבלתה, ולא בעור שאין עליו כזית בשר והעור משלים לכזית, שהנוגע בו אינו טמא, לפי שאין שומר מצטרף לטומאת נבילות. וכן קיפה ורוטב לאו מין נבילה נינהו. ואלל וגידים לאו בשר הן. אבל אוכלים בעלמא הוו בהדי בשר:
+<b>כיוצא בו.</b> [יש] שהוא מטמא טומאת אוכלים, להיות מקבל טומאה מן השרץ ומטמא אוכלין אחרים, ואינו מטמא מאליו טומאת נבילות לטמא אחרים:
+<b>השוחט בהמה טמאה לנכרי.</b> ישראל ששחט בהמה טמאה לצורך נכרי ועודה מפרכסת, אע״ג דלא חזיא לנכרי דלא שריא שחיטה לבני נח עד שתמות, אפילו הכי הואיל וישראל שחט, שחיטה מעלייתא היא, והואיל דשחיטה שריא לגבי דישראל בבהמה טהורה, משויא ליה מחשבתו אוכלא בשחיטה אף בטמאה לנכרי. אבל נכרי בשחיטה לא משויא ליה מחשבתו אוכלא, דלא אשכחן שחיטה לגביה. וטמאה לישראל לא משויא ליה אוכלא, דבטלה מחשבתו:
+<b>אבל לא טומאת נבילות עד שתמות.</b> דהא וכי ימות מן הבהמה כתיב (שם):
+<b>או עד שיתיז את ראשה.</b> דהויא לה גיסטרא ונבילה מחיים, דחשובה מתה, ואפילו היא מפרכסת:
+<b>ריבה הכתוב לטמא טומאת אוכלים.</b> דהא איכא כל הני דלגבי אוכלים אוכלא נינהו ונבילה לא מקרי אע״פ דשייכי בה:
+<b>האלל המכונס.</b> האי אלל דסיפא לכולי עלמא הוי בשר שפלטתו סכין אצל העור:
+<b>המכונס.</b> הנאסף למקום אחד. דהואיל ואחשביה לא בטיל וחשיב הבשר נבילה, וחייב עליו אם נגע ונכנס למקדש או אכל קודש. ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>אלו שעורותיהן.</b> מטמאין כבשרן:
+<b>ועור חזיר של ישוב.</b> מפני שהוא רך ואוכלין אותו:
+<b>אף עור חזיר הבר.</b> דסבר האי נמי רכיך. ואין הלכה כר׳ יהודה:
+<b>חטוטרת של גמל הרכה.</b> כל זמן שלא טען משאוי:
+<b>עגל הרך.</b> כל זמן שהוא יונק:
+<b>ועור הפרסות.</b> כשחותכין הרגלים, והוא רך:
+<b>בית הבושת.</b> בית הרחם של נקבה:
+<b>ועור שתחת האליה.</b> עור הזנב מתחת מקום שאין שער, מפני שהוא רך:
+<b>האנקה.</b> ריצ״ו:
+<b>והלטאה.</b> לויירד״א:
+<b>חומט.</b> לומג״ה:
+<b>הלטאה כחולדה.</b> עורה חלוק מבשרה. ואין הלכה כר׳ יהודה:
+<b>וכולן שעיבדן.</b> כל אלו שאמרו שהן מטמאים כבשר, אם עיבדן נעשו עור ובטלו מתורת בשר וטהורין:
+<b>או שהלך בהן.</b> ששטחן כדי להלוך בהן, שהוא קצת עיבודן:
+<b>חוץ מעור האדם.</b> דבר תורה עור האדם לאחר שעיבדו טהור, ומה טעם אמרו עור האדם שעיבדו טמא, גזירה שמא יעשה אדם עורות אביו ואמו שטיחין למטה לישב ולשכב עליהן:
+<b>יש להן עורות.</b> ואין אחד מהן שיהיה עורו מטמא כבשרו. ודלא כת״ק דחשיב ארבעה מהן שעורותיהן כבשרן. ואין הלכה כר׳ יוחנן בן נורי:
+
+Mishnah 3
+
+<b>בטהורה ובטמאה.</b> בין שהיא טהורה שחוטה והמפשיט טמא, בין שהיא נבילה טמאה והמפשיט טהור, אם מפשיטו לעשות מן העור שטיח דהיינו מצע להציע על גבי המטה או על גבי שלחן, כגון שקורע וחותך העור כולו לארכו מראש הבהמה ועד זנבה, ומתחיל להפשיט העור, הוי חבור יד להוציא טומאה מן הנבילה אם נוגע אדם טהור בעור, ולהכניס טומאה לבשר אם טהורה היא:
+<b>עד כדי אחיזה.</b> שהן שני טפחים. וטפי מהכי לא הוי יד להכניס ולהוציא טומאה, ואם הבשר טהור ונגעה טומאה ביותר משני טפחים אלו לא נטמא הבשר, ואם הבשר נבילה ונגע טהור ביותר משני טפחים הללו לא נטמא הטהור:
+<b>ולחמת.</b> אם לא חתך העור מתחלה לארכו אלא מפשיטו כפול לצורך חמת, מתחיל מצואר והופכו כלפי זנבה:
+<b>עד שיפשיט את החזה.</b> הוי חבור. והנוגע בעור כנוגע בבשר בין ליטמא בין לטמא. מפני שהחזה קשה להפשיט מכל האברים:
+<b>המרגיל.</b> שמתחיל מרגלי הבהמה להפשיט ומפשיטו כפול לצורך חמת:
+<b>כולו חבור.</b> מפני שהחזה לסוף הפשטו הוא לפיכך כולו חבור עד החזה, והנוגע בעור המופשט כנוגע בבשר בין ליטמא בין לטמא:
+<b>עור שעל הצואר.</b> מעצמו נפשט, לפיכך אינו חבור לעשות המופשט הראשון חבור כדרך שהחזה עושה:
+<b>וחכמים אומרים וכו׳</b> והלכה כחכמים:
+
+Mishnah 4
+
+<b>עור שיש עליו כזית בשר.</b> במקום אחד:
+<b>הנוגע בציב היוצא ממנו.</b> רצועה ותלתול היוצא מאותו בשר ותלוי ודבוק במקצת. ובאותו ציב ליכא כזית אבל מעורה הוא לכזית:
+<b>ובשערה.</b> שבעור כנגד אותו בשר:
+<b>טמא.</b> דשערה הוי שומר:
+<b>מטמא במשא.</b> שהרי נשא כזית נבילה:
+<b>ולא במגע.</b> דאי אפשר ליגע ביחד, ושתי נגיעות אינן מצטרפות:
+<b>לא במגע ולא במשא.</b> כדמפרש טעמא בסיפא שהעור מבטלן:
+<b>ומודה ר״ע.</b> דאע״ג דלא הוי כזית מעורה במקום אחד, בכהאי גוונא כגון שתחב שני חצאי זיתים בקיסם, כלומר עץ דק, והסיטן, שהוא טמא. והלכה כר״ע:
+
+Mishnah 5
+
+<b>קולית.</b> כל עצם שיש בו מוח קרוי קולית. וקולית המת הנוגע בה בין סתומה בין נקובה טמא, דהא עצם כשעורה במת מטמא במגע ובמשא, כדכתיב (במדבר י״ט:ט״ז) או בעצם אדם:
+<b>וקולית המוקדשים.</b> שהפיגול והנותר מטמאין הידים. דגזרו בהו רבנן משום חשדי כהונה ועצלי כהונה, וגזרו אף בעצמות ששמשו את הנותר:
+<b>קולית נבלה.</b> נבילה אין עצמותיה מטמאין, דכתיב בנבלתה, ולא בעצמות. וכן שרץ. הלכך סתומים טהורים אף מלטמא במשא, וכל שכן במגע דאי אפשר לו ליגע במוח שבפנים. ואף על גב דשומר מכניס ומוציא טומאה, הני מילי בדבר שאפשר ליגע בטומאה עצמה ואפילו לא נגע בה אלא בשומר, טמא, אבל היכא דאי אפשר ליגע בטומאה עצמה אין שומר מטמא:
+<b>נקובים כל שהוא.</b> אפילו כחוט השערה שאפשר להכניס בו חוט השערה של ראשו או זקנו והרי הוא מיטמא בכך:
+<b>מנין שאף במשא.</b> אקולית דנבלה קאי, דשרץ אינו מטמא במשא:
+
+Mishnah 6
+
+<b>ביצת השרץ.</b> יש בשמונה שרצים שמטילים ביצים, כגון הצב והלטאה והחומט:
+<b>המרוקמת.</b> שנוצר בה אפרוח:
+<b>טהורה.</b> לפי שאי אפשר ליגע באפרוח שבפנים:
+<b>ניקבה כל שהוא טמאה.</b> ואע״פ שלא נגע. שהשומר מכניס ומוציא טומאה בדבר שאפשר ליגע:
+<b>עכבר שחציו בשר.</b> יש מין עכבר שאינו פרה ורבה אלא מעצמו נוצר מן האדמה, כאשפה המשרצת תולעים. ואם עדיין לא נשלמה בריאת העכבר אלא מצדו אחד הימני או השמאלי. הנוגע בבשר, טמא. באדמה שכנגדו, טהור:
+<b>רבי יהודה אומר כו׳</b> ואין הלכה כרבי יהודה:
+
+Mishnah 7
+
+<b>האבר והבשר המדולדלים בבהמה.</b> נתלש ממנה אבר דהיינו בשר וגידים ועצמות, או נתלש ממנה בשר לבדו, ועדיין הן מעורין בה במקצת. ויש הפרש בין אבר מן החי, לבשר מן החי, שהאבר מטמא אדם וכלים כנבילה, והבשר שאינו אבר, טהור מכלום, כדילפינן מקרא דכתיב (ויקרא י״א:ל״ט) וכי ימות מן הבהמה, ממקצת בהמה כגון אבר ממנה, וסיפא דקרא הנוגע בנבלתה יטמא, ומדכתיב וכי ימות משמע כעין מיתה בעינן שאינה עושה חליפין, לאפוקי בשר שעושה חליפין שאם יתלוש בשר מן הבהמה, בשר אחר עולה תחתיו:
+<b>מטמאין טומאת אוכלין.</b> אם חשב עליהן להאכילן לנכרי, הוו אוכל לקבל טומאה ולטמא אחרים. דטומאת עצמן אין בהן עד שיתלשו כולן, אבל מקבלין טומאה מן השרץ ומטמאין בה את אחרים:
+<b>וצריכים הכשר.</b> לבוא במים לאחר שנדלדלו, ואחר כך מקבלים טומאה לעולם:
+<b>נשחטה הבהמה.</b> נטהרו מלטמא עוד משום נבילה. ואף על פי שאסורים באכילה משום ובשר בשדה טריפה, ידי נבילה טהרו, דאין שחיטה עושה ניפול:
+<b>הוכשרו בדמיה.</b> לקבל טומאה בלא הכשר אחר, כדין בהמה שנשחטה ויצא ממנה דם שהוכשר בשרה באותו דם:
+<b>מתה הבהמה,</b> הבשר שנדלדל <b>צריך הכשר.</b> לקבל טומאה מן השרץ אם לא הוכשר משנדלדל. דטומאת נבילה אין בו, דמיתה עושה ניפול ונחשב כאילו נפל אותו האבר או אותו הבשר המדולדל ואינו נעשה נבילה עמה במיתתה, אלא כאילו פירש מחיים הוא ובשר הפורש מן החי טהור:
+<b>האבר מטמא משום אבר מן החי.</b> דמיתה עושה ניפול כדפרישנא, ואינו נעשה נבילה עמה, הלכך אינו מטמא משום נבילה. ואיכא בין אבר מן החי לאבר מן הנבילה, דבשר הפורש מאבר מן החי לא מטמא, שהרי אפילו בשר הפורש מן החי לא מטמא כל שכן בשר הפורש מאבר מן החי, ואילו בשר הפורש מאבר מן הנבילה מטמא כבשר הפורש מן הנבילה עצמה:
+<b>ורבי שמעון מטהר.</b> אי אפשר לאוקמי מילתיה דר׳ שמעון אהך דסיפא, דממה נפשך, אי מיתה עושה ניפול ליטמא משום אבר מן החי, ואי אינה עושה ניפול ליטמא משום אבר מן נבילה. הלכך על כרחך ר׳ שמעון ארישא קאי, האבר והבשר המדולדלים בבהמה מטמאין טומאת אוכלין במקומן, ור׳ שמעון מטהר האבר כל זמן שמעורה. בבעלי חיים שאינו מטמא טומאת אוכלין. וטעמא דר׳ שמעון, דאמר קרא (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל, אוכל שאתה יכול להאכילו לנכרי בהיתר קרוי אוכל ומטמא טומאת אוכלים, לאפוקי האבר והבשר המדולדלים שאסורים לנכרי משום אבר מן החי ומשום בשר מן החי. שאינן קרויין אוכל ואין מטמאין טומאת אוכלים. והלכה כר׳ מאיר בשתיהן:  
+
+Mishnah 8
+
+<b>המדולדלים באדם טהורים.</b> דאדם כי ימות כתיב (במדבר י״ט):
+<b>מת האדם הבשר טהור.</b> דמיתה עושה ניפול ובשר שפירש מן האדם החי טהור:
+<b>האבר מטמא משום אבר מן החי.</b> ודין האבר שפירש מן האדם החי שהוא מטמא, כל זמן שהוא אבר שלם מטמא במגע ובמשא ובאוהל. אבל כזית בשר שפירש ממנו, או עצם כשעורה שפירש ממנו, טהור. ואבר שפירש מן המת וחזר ופירש מאותו אבר כזית בשר או עצם כשעורה, טמא:
+<b>ור׳ שמעון מטהר.</b> באבר מן המת נמי כמו באבר מן החי. דסבר כשם שאבר מן החי בשר הפורש ממנו או עצם כשעורה הפורש ממנו טהור, הכי נמי באבר מן המת. ואין הלכה כר׳ שמעון:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>הזרוע והלחיים.</b> בארץ ובחוץ לארץ. משום דבעי למיתני בחולין אבל לא במוקדשין, תני לכולהו:
+<b>בפני הבית.</b> בזמן שבית המקדש קיים:
+<b>ואתן אותם.</b> בחזה ושוק כתיב. אותם מיעוט הוא, חזה ושוק אין מידי אחרינא לא:
+
+Mishnah 2
+
+<b>כל הקדשים שקדם מום קבוע להקדשן.</b> הרי הן כמקדיש עצים ואבנים לדמיהן, ואין בהן קדושת הגוף:
+<b>ונפדו חייבין בבכורה.</b> אם ילדו לאחר שנפדו. אבל קודם פדיון לא, דקדושת דמים מדחה מן הבכורה שאין קדושה חלה על קדושה:
+<b>וולדן וחלבן מותר לאחר פדיונן.</b> אבל מקדיש תמימים ונעשו בעלי מומין ונפדו ולדן אסור כדלקמן. ובין רישא דקתני מותר ובין סיפא דקתני אסור מיירי כגון דאיעבר לפני פדיונו ואתיליד לאחר פדיונו. וחלבן נמי דמקדיש תמימים ונפדו נפקא לן דאסור, דכתיב בפסולי המוקדשין שנפדו תזבח ואכלת בשר, תזבח ולא גיזה, ואכלת ולא לכלביך, בשר ולא חלב:
+<b>ואין עושין תמורה.</b> אפילו קודם פדיונן. טוב מעיקרא עושה תמורה ואפילו נעשה רע אחר שהקדישו, אבל רע מעיקרו אינו עושה תמורה:
+<b>ואם מתו יפדו.</b> ואף על פי שאינן ראויין אלא לכלבים ואנן קיימא לן דאין פודין את הקדשים להאכילן לכלבים, הני כעצים בעלמא נינהו ולא נחית להו קדושת הגוף:
+<b>חוץ מן הבכור והמעשר.</b> דאך על גב דקדם מומן להקדשן, חלה עליהן קדושה גמורה לכל דבריהם, אלא שאין כשרים ליקרב, דבכור ברחם תלה רחמנא, לא שנא תם ולא שנא בעל מום קדיש. תם קרב, ובעל מום נאכל לכהן במומו. ומעשר בהמה נמי כתיב ביה (ויקרא כ״ז:ל״ב-ל״ג) העשירי יהיה קודש לה׳ לא יבקר בין טוב לרע. טוב תם, רע בעל מום:
+<b>או מום עובר קודם להקדישן.</b> דמום עובר כמאן דליתיה דמי:
+<b>פטורים מן הבכורה.</b> דכתיב בפסולי המוקדשין שנפדו כצבי וכאיל, מה צבי ואיל פטורים מן הבכורה, דהא כל הבכור אשר יולד בבקרך ובצאנך כתיב (דברים ט״ו:י״ט), אף פסולי המוקדשין שנפדו אפילו ילדו לאחר שנפדו פטורים מן הבכורה:
+<b>ומן המתנות.</b> הזרוע והלחיים והקיבה:
+<b>ולדן וחלבן אסור.</b> בדאיעבר לפני פדיונו ואתיליד לאחר פדיונו מיירי, כדפרישית לעיל. דאי איעבר ואתיליד לאחר פדיונו, ולד צבי ואיל הוא. ואי אתיליד לפני פדיונו, אפילו קדם מומן להקדשן נמי ולדן אסור:
+<b>והשוחטן בחוץ חייב.</b> ואע״ג דאינן ראוין לפתח אוהל מועד דהא בעלי מומין נינהו, ותנן הראוי לפתח אהל מועד חייבין עליו בחוץ ושאינו ראוי לפנים אין חייבים עליו בחוץ, מוקמינן לה למתניתין בדוקין שבעין ור׳ עקיבא היא דאמר אם עלו לא ירדו, הלכך הואיל ובפנים לא ירדו, חייבין עליהם בחוץ אם שחטן קודם פדיונן:
+<b>ועושין תמורה.</b> קודם פדיונן. דכתיב (ויקרא כ״ז:י׳) טוב ברע או רע בטוב:
+<b>ואם מתו.</b> מעצמן:
+<b>יקברו.</b> דאין פודין את הקדשים להאכילן לכלבים:
+
+Mishnah 3
+
+<b>בכור שנתערב במאה.</b> מתניתין איירי בבכור שבא ליד כהן ונפל בו מום ביד כהן ומכרו לישראל במומו. דאי בבכור ביד ישראל קודם שנתנו לכהן, אמאי פוטרים את כולן ממתנות כהונה, לימא ליה כהן, אי בכור הוא כולה דידי הוא, אי לא בכור הוא הב לי מתנתאי. אבל כשכבר בא ליד כהן ומכרו לישראל במומו ונתערב במאה, פוטרים את כולן ממתנות כהונה, דכל חד וחד יכול לדחות את עצמו ולומר לכהן שלי בכור הוא שמכרו הכהן ופטור מן המתנות, דמן הבכור אין נותנים מתנות שאין קדושה חלה על קדושה:
+<b>אחד שוחט את כולן פוטרין לו אחד.</b> שאי אפשר שלא יהא הבכור אחד מהן, ויכול לומר זה הוא:
+<b>צריך שירשום.</b> שיעשה בו סימן. שיבינו הכל שיש לכהן או לנכרי שותפות בה:
+<b>ואם אמר, לו.</b> אם אמר כהן לישראל פרה זו אני מוכר לך חוץ מן המתנות שבה:
+<b>פטור.</b> ישראל מן המתנות:
+<b>אמר לו.</b> ישראל לחבירו טבח, מכור לי בני מעיה של פרה זו:
+<b>והיו בהן מתנות.</b> הקיבה, שהיא אחת מן המתנות:
+<b>נותנן.</b> לוקח זה לכהן:
+<b>ואין המוכר מנכה לו מן הדמים.</b> שהרי היה יודע הלוקח שמתנות שם, וזה לא מכר לו את הקיבה:
+<b>לקח הימנו במשקל.</b> כך וכך הליטרא, ושקל לו הקיבה. נותנה לו לוקח לכהן, שהרי הגזילה אצלו וצריך להשיב, והטבח ינכה לו מן הדמים שהרי מכר דבר שאינו שלו. ואם עבר השוחט ולא נתן מתנות מן הבהמה, לא נאסר הבשר באכילה, אבל מנדין אותו. ואפילו כהן שפטור מן המתנות אם הוא טבח ששוחט ומוכר בשוק ממתינין לו שתים ושלש שבתות, מכאן ואילך מוציאין ממנו מתנות ונותנין אותן לכהנים אחרים. ואם קבע בית מטבחים, אין ממתינים לו אלא מוציאין ממנו מיד, ואם לא רצה ליתן מנדין אותו:
+
+Mishnah 4
+
+<b>מן הפרק של ארכובה.</b> הנמכרת עם הראש:
+<b>עד כף של יד.</b> עצם רחב של כתף שקורין אספלדו״ן. והן שני עצמות, העצם האמצעי דהיינו מן הפרק של ארכובה הנמכרת עם הראש עד מקום שכנגדו בגמל ניכר, והעצם העליון המחובר לגוף. והזרוע הימיני בלבד הוא שנותנים לכהן, דכתיב (דברים י״ח:ג׳) ונתן לכהן הזרוע, המיומן שבזרוע:
+<b>והוא של נזיר.</b> כלומר, וכן זרוע בשלה האמור בנזיר, כך ניטלת:
+<b>וכנגדו ברגל שוק.</b> האמור בשלמים נמי הוי שני עצמות מן הפרק של ארכובה עד בוקא דאטמא דהיינו כל הירך:
+<b>סובך של רגל.</b> היינו פרק שבין הקולית ועצם האמצעי. ואין הלכה כר׳ יהודה:
+<b>הפרק של לחי.</b> אצל הצדעים. וחותך כלפי מטה:
+<b>עד פיקה של גרגרת.</b> עד שיפוי כובע שהיא פקעיתה ופתחה של קנה, דהיינו לחיים התחתונות עם הלשון. פירוש אחר, פיקה של גרגרת טבעת הגדולה של קנה שעשויה עגולה כפיקה. ופיקה היא עגולה ככדור ובתוכה נקב שתוחבות הנשים בפלך להכבידו כשטוות בו:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>ראשית הגז.</b> כל הגוזז צאנו ואפילו גוזזן מאה פעמים נותן מן הגיזה מתנה לכהן:
+<b>נוהג בארץ ובחוצה לארץ.</b> והאידנא נהוג עלמא כר׳ אלעאי, דאמר ראשית הגז אינו נוהג אלא בארץ. דיליף נתינה נתינה מתרומה, מה תרומה אינה נוהגת אלא בארץ אף ראשית הגז אינו נוהג אלא בארץ. ורבותי הורו במתנות נמי דאין נוהגות אלא בארץ, דראשית הגז והמתנות שוין הן. ולא הודו להן שאר חכמי הדור:
+<b>במוקדשים.</b> אפילו קדשי בדק הבית. משום דכתיב גז צאנך, ולא של הקדש:
+<b>נוהגים בבקר ובצאן.</b> דכתיב (דברים י״ח:ג׳) אם שור אם שה:
+<b>ובמועט.</b> אפילו לא שחט אלא אחת:
+<b>אלא ברחלות.</b> כתיב הכא (שם) גז צאנך, וכתיב התם (איוב ל״א:כ׳) ומגז כבשי יתחמם, מה להלן כבשים אף כאן כבשים:
+
+Mishnah 2
+
+<b>ושתי צאן.</b> אלמא תרתי מקרי צאן:
+<b>שנאמר חמש צאן עשויות.</b> שמעשות את בעליהן ואומרות לו קום עשה מצוה חדשה שלא היתה מצוה עליו בפחות מכן. והיינו על כרחך ראשית הגז, דכתיב ביה צאן דמשמע מרובה. דאילו בכוך כתיב בכור שור, דמשמע אפילו חד. וכן מתנות אם שור אם שה:
+<b>מנה מנה ופרס.</b> כל אחת מנה וחצי. ובציר מהכי לא חשיב גז, שזו פחות שבגיזות:
+<b>בכל שהן.</b> לאו דוקא, דבפחות מששים סלעים לא מחייב בראשית הגז. אלא משום דרבי דוסא יהיב שיעורא רבה, קרי תנא לשיעורא זוטא דרבנן כל שהן. והסלע משקלו כ״ד מעים, ומשקל כל מעה ששה עשר גרעיני שעורה:
+<b>כמה הוא נותן לו.</b> הבא לחלק ראשית הגז שבידו, לא יפחות לכל כהן ממשקל חמש סלעים צמר:
+<b>מלובן.</b> ולא שיהיה חייב הישראל ללבנו, אלא שיתן לו שיעור מן הצמר הצואי, דהיינו שאינו מלובן עד שכשילבננו הכהן יעמוד על משקל חמש סלעים צמר מלובן: כדי שיוכל לעשות ממנו בגד קטן:
+<b>הראוי לשירות.</b> ומאי ניהו, אבנט. מדסמך קרא אחר ראשית הגז מיד. כי בו בחר ה׳ אלהיך מכל שבטיך לעמוד לשרת, שמעינן מינה דהכי קאמר, תן לו מראשית גז צאנך כדי שיוכל לעשות בגד לעמוד לשרת. והקטן שבבגדים הראוי לשירות הוא אבנט, והוא נעשה מחמש סלעים צמר מלובן. וראשית הגז אין לו שיעור מן התורה. ומדברי סופרים שלא יפחות מאחד מששים. ואין חייב בראשית הגז עד שיגזוז חמש צאן, ותהיה גיזת כל אחת מחמשתן אין פחות מי״ב סלע, שאם היתה גיזת אחת מהן פחות מי״ב סלע אע״פ שחמשתן גוזזות יותר מס׳ סלעים הרי זה פטור:
+<b>עד שצבעו.</b> בעליו קודם שנתנו:
+<b>פטור.</b> מליתנו עוד. דקנייה בשינוי, והוה ליה כמזיק מתנות כהונה או שאכלן, דפטור:
+<b>ולא צבעו.</b> אין זה שינוי ואכתי בעיניה הוא:
+<b>הלוקח גז צאנו של נכרי.</b> כשהוא מחובר לצאן, פטור. דגז צאנך כתיב, והאי צאן לאו דידיה הוא, ואצאן קפיד רחמנא ולאו אגיזין דידיה:
+<b>אם שייר המוכר, המוכר חייב.</b> דאמר ליה לוקח מתנה דכהן גבך היא:
+<b>ואם לאו הלוקח חייב.</b> דאמר ליה מוכר מתנה דכהן לא זבני לך:
+<b>שחופות.</b> לא שחורות ולא לבנות:
+<b>זה נותן לעצמו.</b> הלוקח נותן לעצמו על מה שלקח, והמוכר נותן לעצמו על מה ששייר אצלו. דגיזת הלבנות טובה משל שחופות: וכן זכרים ונקבות גיזת הזכרים קשה והאי דנקבות רכיך:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>שלוח הקן. אבל לא במוקדשין.</b> משכחת מוקדשין דאילו היו חולין היו חייבים בשלוח הקן, כגון שהיה לו עוף והקדישו כשהוא ברשותו לבדק הבית וברח ומצאו אח״כ רובץ על הקן והכירו. אי נמי, כגון שהקדיש גוזלות של שובכו למזבח לעולת נדבה ואח״כ כשגדלו אותן גוזלות ברחו ויצאו וקננו במקום אחר, דמעיקרא כי אקדשינהו דידיה הוו וחל הקדש עלייהו, והשתא דמצאן לאו מזומן הוא, ואי הוו חולין הוו מחייבי:
+<b>ואינו נוהג אלא בשאינו מזומן.</b> דכתיכ כי יקרא, פרט למזומן:
+<b>שקננו בפרדס.</b> שמרדו ויצאו מן הבית, ואינן חוזרות לבית ונעשו מדבריות. ופרדס לאו מזומן הוא מפני שיכולות לברוח:
+<b>הרדסיאות.</b> שדרכן ליגדל עם בני אדם. ועל שם הורדוס המלך שהיה מתעסק בגידולן נקראו הרדסיאות על שמו:
+
+Mishnah 2
+
+<b>עוף טמא פטור מלשלח.</b> דכתיב קן צפור, עוף משמע בין טהור בין טמא, צפור טהור ולא טמא:
+<b>עוף טמא רובץ על ביצי עוף טהור.</b> אע״ג דמינא דאפרוחים בר שלוח הוא, פטור. דקן צפור בעינן, שתהא האם המקננת טהורה:
+<b>ועוף טהור הרובץ על ביצי עוף טמא פטור.</b> דאמר קרא ואת הבנים תקח לך, לך ולא לכלביך:
+<b>קורא.</b> בערבי קורין לו שונא״ר, ובלע״ז פרדי״ז. ודרכו שהזכר רובץ על הביצים כמו הנקבה. הלכך ר׳ אליעזר מחייב לשלח הזכר. אבל בשאר עופות מודה ר״א שזכר פטור, דאם אמר רחמנא, ולא אב. ואין הלכה כר״א:
+
+Mishnah 3
+
+<b>בזמן שכנפיה נוגעות בקן חייב לשלח.</b> דאמר קרא רובצת, ולא מעופפת. ומדכתב רובצת ולא כתב יושבת, שמע מינה דאם כנפיה נוגעות בקן חייבת:
+<b>שנאמר שלח.</b> לעולם משמע:
+<b>נטל את הבנים וכו׳</b> דכיון דנטל את הבנים הוי ליה קן מזומן:
+
+Mishnah 4
+
+<b>לוקה ואינו משלח.</b> אף על גב דלאו הניתק לעשה אין לוקין עליו, הכא היינו טעמא, דסבר רבי יהודה שלח מעיקרא משמע, והכי קאמר קרא, לא תקח האם אבל מה יש עליך לעשות כשתמצא הקן, שלח תשלח את האם, ואין כאן ניתק לעשה אלא עברת עשה ולא תעשה. ואין הלכה כרבי יהודה:
+<b>אין לוקין עליה.</b> אם קיים עשה שבה. אבל אם לא קיים העשה, כגון הלוקח אם מעל הבנים ושחטה או מתה תחת ידו, לוקה:
+
+Mishnah 5
+
+<b>מצוה שהיא כאיסר.</b> שאין בה חסרון כיס אלא דבר מועט:
\ No newline at end of file
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@@ -0,0 +1,412 @@
+Bartenura on Mishnah Keritot
+ברטנורא על משנה כריתות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Keritot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שלשים ושש כריתות – to someone who transgresses willfully without warning [by two witnesses]
+הבא על אשה ובתה – or the daughter of her daughter or the daughter of her son is within this [general category], and similarly, his daughter and the daughter of his daughter and the daughter of his son, his mother-in-law and the mother of his mother-in-law and the mother of his father-in-law, all are within this [general category].
+
+והעובד עבודה זרה – like the manner of their worship, or one who slaughters a sacrifice, or one who offers incense or offers a libation and prostrates oneself, even if it is not the manner of their worship as such.
+בעל אוב – and the soothsayer/charmer is included within this [general category], for both were mentioned in one negative [commandment], and the Tanna/teacher [of the Mishnah] took [the term] אוב/necromancy, which is the first one [mentioned] in Scripture.
+והמחלל את השבת – with one of the forty-minus-one primary forms of work and their derivatives.
+נותר – holy things after their time has passed.
+פגול – Holy things that he thought to consume them outside of their [appropriate] time [period] or outside of their [appropriate] place.
+השוחט – [he who slaughters] holy things outside [of the Temple court] is liable, even though he had not offered them up, as it written (Leviticus 17:4): “and does not bring it to the entrance of the Tent of Meeting, [before the LORD’s Tabernacle;] bloodguilt shall be imputed to that man: he has shed blood, that man shall be cut off [from among his people].”
+ומעלה – Is also by extirpation, as it is written (Leviticus 17:8-9): “[Say to them further: If anyone of the house of Israel or of the strangers who reside among them] offers a burnt offering or a sacrifice, (9) and does not bring it to the entrance of the Tent of Meeting,” but if he slaughtered it and offered it unwittingly, he is liable for two sin-offerings.
+והמפטם את שמן המשחה – with the weight of the frankincense and in the measurement of the oil, like that which Moses did in the wilderness. But he made it to anoint with it. But when one pounds spices for practice or to transmit it to the community, he is not liable.
+והמפטם את הקטורת – eleven ingredients of incense – if he took from each one of them according to its determined weight in the words of the Sages, and mixed them in the manner that they would mix the incense that they offer in the Temple, he would be liable for extirpation. And he would make it in order to smell it. But if he did it just for practice or to transmit it to the community, he is exempt.
+והסך בשמן המשחה – that Moses did, that was not for the needs of the priesthood and the kingship, he is liable. For they would not give from that oil other lthan upon the head of the High Priest, and even if he was the son of the High Priest, they would anoint him with the same soil that Moses made in the wilderness. And from it, we anoint the kings of the House of David. But we don’t anoint the king the son of a king, if there had not been there a disagreement, like he anointed Solomon because of the dispute with Adoniyah, or Joash because of the dispute with Ataliah and Yehoahaz because of Yehoyakim his brother who was older than him. But the anointing of the priests occurs when they pour from the oil on his head and anoint between his eyebrows like the Greek KI. But the anointing of the kings is like a crown.
+הפסח והמילה במצות עשה – and they have extirpation, but there is no sacrifice for their inadvertent [transgression]. But all of these are negative commandments, and they are liable for a sacrifice for their inadvertent transgression, but the sacrifice is not other than for a negative commandment. For concerning the sacrifice, it is written (Leviticus 4:22): “who incurs guilt by doing unwittingly any of the things which by the commandment of the LORD his God ought not to be done.”
+
+Mishnah 2
+
+ועל שגגתן חטאת – an inadvertent [act] that we are liable for it a sin-offering, as, for example, a person who comes upon one of those forbidden on account of consanguinity thinking that she is his wife, and/or the person who practices idol worship by prostrating to it, thinking that the Torah forbad [only] slaughtering of a sacrifice, offering incense and the act of libation, but not prostration, and/or a person who violates the Sabbath thinking that it was a weekday, and similarly, anything similar to this that he knows the essence of the prohibition but that this act that he was doing was hidden from him [that it is forbidden]. But the person who says that it is completely permitted, that uproots the body, as for example, who states that there is no Shabbat in the Torah, that idolatry is not forbidden in the Torah, this one is not acting inadvertently, but rather he is the victim of an accident/is the victim of an unavoidable accident and he is exempt [from a sin offering].
+לא הודע (it is not made known, conscious) – as, for example, two olives, one of forbidden fat and one of permitted fat, he ate one of them and does not know which of them he ate; [and/or] his wife and his his sister are with him in bed and he has comes upon one of them [for sexual relations] and he doesn’t know upon which of them he came.
+אשם תלוי (uncertain guilt offering) – because he comes on a doubt, which is called, an uncertain guilt offering, that suspends and protects him from the suffering/trials, and does not atone, but if became known to him afterwards with certainty that he had sinned, he brings the regular sin-offering.
+המטמא מקדש וקדשיו – that he enters into the Temple when he is [ritually] impure or [as a Kohen] eats Holy Things while in a state of impurity.
+מפני שהוא בעולה ויורד (sliding-scale offering – for entering the Temple or partaking of sacrifices while ritually impure) – but the guilt offering does not come other than a matter where its willful violation is [punishable] by extirpation and its inadvertent [sin] is through a fixed sin-offering, but this, since his inadvertent act is with a sliding scale offering (i.e., the rich bring a a sacrifice from the sheep and the poor brings either two doves or two pigeons – see Leviticus 5:2-11), there isn’t through his lack of awareness a guilt offering.
+אף המגדף – we don’t bring on his inadvertent sin a sin offering, and on his not being aware, also, he is not liable for a guilt offering, for the Merciful stated regarding a sin-offering (Numbers 15:29): “[You shall have one law for him] that does anything unwittingly,” except for one who blasphemes, which does not have an action. And the Halakah is according to the Sages.
+
+Mishnah 3
+
+כמין בהמה חיה ועוף – since it was stated about them – a creation like mankind. But the Halakha is not according to Rabbi Meir.
+סנדל (a flat fish-shaped abortion -see Tractate Niddah, Chapter 3, Mishnah 4) – it is offspring but its form is hollowed out/reduce in size. And the language/word סנדל – it is hated and thin/sparse. Such is what I found. But my teachers/Rabbis explained that it is a piece of meat/flesh that is made like the form of a sandal and regularly comes with offspring.
+שליא (after-birth/placenta) – for there is no afterbirth without the offspring.
+שפיר מרוקם (and if the fetus was articulated – see Tractate Niddah, Chapter 3, Mishnah 3a – to form the limbs of the embryo) – the hide that the offspring is articulated in, that has within it the form of small limbs. For since it was made like the egg-shell, it is called שפיר .
+וכן שפחה שהפילה – for you might think I would say, that when we say that all commandments that a woman is obligated for [to perform], a slave is obligated for it [as well], these words [refer to] commandments that are equivalent for a man and a woman, but there is among women those who give birth [to offspring] but they are not found among men, I could say that a maidservant is not liable, therefore, it was taught, “and similarly, a maidservant who aborts [brings an offering and it is eaten].”
+
+Mishnah 4
+
+ואין ידוע מה הפילה – it it is the form of a human being, and she is obligated but if it is [in the form of] fish or locusts and she is exempt. She brings a sacrifice of two turtle-doves – one for a burnt-offering and one for a sin-offering. On that of the sin-offering, she stipulates/makes a condition and states: if I gave birth to a species which is an obligation [to bring an offering], this will be for my obligation, and if not, let the burnt offering be a free-will donation. But regarding the sin-offering, she cannot make a stipulation/condition, for the sin-offering is not a free-will offering, and she brings it with doubt. But it is not consumed [by the priests] for perhaps she does not have an obligation to bring a sacrifice, and the pinching of the bird’s neck is like a mere carrion. But because of non-sacred things in the Temple
+
+
+ואחת מין חובה – flat-fish shaped abortion or an afterbirth/placenta, and it is not known which obligatory species she had aborted, Everyone brings two turgtle-doves and it is not eaten.
+אימתי – it is not eaten.
+בזמן שהלכו – when they brought the couple of sacrificial birds to the Kohen and went on their way, and they are not able to designate/stipulate, but if both of them stand as one, they bring one sin-offering and make the stipulation/designation between them, “behold this one is mine [and your part is forgiven/renounced].” But if you are the one who is liable [to bring the sacrifices], “behold it is yours [and my part is forgiven/renounced],” and that sin-offering is offered and consumed [by the priest]. For especially, the sin offering that comes as a result of a sin, the condition/stipulation does not take effect for it, as it is written (Leviticus 4:28): “or the sin of which he is guilty is brought to his knowledge, but here, when the women bring a sacrifice to be permitted in the eating of Holy Things, that can bring it and make the stipulation/designation. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 5
+
+גנינים (an abortion filed with lumps of a fleshy substance – see also Tractate Niddah, Chapter 3, Mishnah 2 and 3) – variegated colors. But I heard, like worms.
+המפלת יום ארבעים – until they will pass forty of her pregnancy, it is mere water.
+ר' שמעון מחייב ביוצא דופן (a fetus extracted by means of the caesarean section) – as it is written (Leviticus 12:5): “If she bears a female/ואם נקבה תלד ,” it should have been written – “if she is a female [offspring],” but there increased for her another birth, and what is it? A fetus extracted by means of caesarean section. But the first Tanna/teacher [of the Mishnah] held that, Scripture stated (Leviticus 12:2): “When a woman at childbirth bears (or alternatively, ‘brings forth seed),” until she gives birth from the place where the woman is first [to release her egg].”
+
+Mishnah 6
+
+המפלת לאור שמונה ואחד – that she gave birth to a female, but the night of the eighty-first day that she was fit/worthy on the morrow to bring her atonement for the abortion.
+בית שמאי פוטרים מן הקרבן – from the second birth. Even though it is after the completion (i.e., of the sixty-six days, following fourteen days of ritual impurity – see Leviticus 12:5-6), for since it is night, and the appropriate time for the sacrifice had not ended for the sacrifice, for the night is wanting (i.e., too early) for a sacrifice, as it is written (Leviticus 7:38): “[with which the LORD charged Moses on Mount Sinai,] when (literally, on the day – as opposed to the night) He commanded [that the Israelites present their offerings to the LORD, in the wilderness of Sinai],” therefore, regarding the matter of sacrifice is is considered like it is within the completion [of the period].
+מאי שנא אור לשמונים מיום שונים ואחד – for certainly, she is liable for the sacrifice on the non-viable birth/premature fetus that she aborted according to the opinions of all, for since it is after the purification of the period [following pregnancy], she aborted.
+אם שוה לו לטומאה – for you certainly admit that at the setting of the sun of the eightieth day, her days of purification had ended, and if she saw [blood] on the night of the eighty-first day, she is ritually impure.
+הדמים אינם מוכיחים – and the blood that you state if it is equivalent to it in ritual uncleanness, it is not a proof, for the abortion within the purification, her blood is ritually impure because of the birth, and she is not liable for a second sacrifice because all that comes within the period of purification is considered as if it comes with the first birth and in that the School of Hillel admits [to the correctness of the view of] the School of Shammai].
+
+Mishnah 7
+
+חמשה ספיקי זיבות – doubtful gonorrhea/flux (for a female) , as such example, she claims that she saw three [consecutive] days and does not know if it was during he days of her menstrual cycle or during the days of her flux, she brings a sacrifice which is not consumed. Doubtful miscarriage is, for example, when she aborted and did not know what she aborted. If she has upon her five doubtful fluxes or five doubtful abortions [she brings one sacrifice].
+מביאה קרבן אחד – a sin=offering of a fowl that is brought for a doubt.
+ואוכלת בזבחים – for his sacrifice comes o purify her, for it is like a ritual immersion, for if a woman had been defiled with several defilements, one ritual immersion counts for all of them, even this sacrifice is similar.
+ואין השאר עליה חובה – the Sages did not require her to bring them, for even the one [sacrifice], with difficulty, they permitted to offer a doubtful pinching of an unconsecrated bird’s neck to the altar, but rather if this is not the case, she doesn’t have a remedy to become purified with Holy Things.
+חמש לידות ודאות או חמש זיבות ודאות מביאה קרבן אחד אוכלת בזבחים – as has been explained.
+והשאר עלהי חובה – as is taught in a Baraita, it is possible that she brings [a sacrifice] on the birth that is before the completion and/or on the birth that is after the completion (of the eighty days), one sacrifice for both, the inference teaches us (Leviticus 12:7): “Such are the rituals concerning her who bears a child. [male or female].”
+קינין – two nests, that is four turtle-doves.
+בדיני זהב – with two golden [denars]. Each nest is a golden denar.
+המעון הזה – this is an oath [taken by Rabban Shimon ben Gamliel]..
+נכנס לבית דין ולימד וכו' – even though it was lenient in Torah law. But he taught a thing that was not Halakha, because of (Psalms 119:126): “It is a time to act for the LORD, [for they have violated Your teaching],” he did so. For where it not for this, they would not find it, and they would prevent the poor from bringing even one [sacrifice], and they would eat Holy Things in a physical state of ritual impurity.
+ברבעתים = two nests for two-quarters of a silver Denar. And a gold Denar is twenty-five silver Denars.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+ארבעה מחוסרי כפרה (four whose atonement is incomplete) – that they bring an atonement (i.e., a sacrifice), but not for the sin, but rather to [be able to] eat Holy Things.
+והמצורע – and this is also not considered for the lepers/metzoras, just as that it considers males with a flux and females with a flux, because the for the male with a flux and the female with a flux, the essence of their ritual defilement is disputed, for a male with a flux defiles through sightings and even if he saw three sightings in one day he is ritually defiled and brings one sacrifice, but the female with a flux does not bring a sacrifice until she sees three days one after another, therefore, we consider them as two [different entities], but the male leper and the female leper, the essence of their ritual defilement is not divided, as for both of them, the measurement of their defilement is like the size of a bean.
+גר מחוסר כפרה – The first Tanna/teacher [of the Mishnah] holds that a convert, since he circumcised and immersed [in a Mikveh], is permitted to eat Holy Things, and the sacrifice is not indispensable other than to enter into the community (See Exodus 24:8 – “Moses took the blood and dashed it on the people and said, “This is the blood of the covenant that the LORD now makes with you concerning these commands.”). Therefore, he is not considered among the general group of those whose atonement is incomplete.
+עד שיזרוק עליו הדם – if he didn’t bring the sacrifice of cattle. But if he brought the burnt offering of fowl, until its blood will be emptied out onto the wall of the altar.
+ונזיר ליינו ותגלחתו – the sacrifice [brought] by the Nazirite permits him to drink wine and to cut his hair and to become defiled to the dead, for even though he has completed the days of his Nazirite [vow], he is not permitted to have wine or to cut his hair or to become defiled by the dead until he brings a sacrifice. But the first Tanna/teacher [of the Mishnah] does not consider the Nazirite, and doesn’t teach other than those who would be permitted to Holy Things, but the Nazirite when he brings a sacrifice, is permitted to have wine, which is unconsecrated.
+
+Mishnah 2
+
+הבא על שפחה חרופה (someone who has sexual relations with a designated maidservant – who is half-slave and half-free and betrothed to a Hebrew slave) – as it states in Scripture (Leviticus 19:22): “With the ram of reparation offering the priest shall make expiation [before the LORD},” and further it is written, “and the sin that he committed will be forgiven him,” to include a willful transgression like that of an inadvertent sin.
+ונזיר שנטמא – as it is written (Numbers 6:9): “If a person suddenly dies near him,” – פתע/aforethought – this is inadvertently, and similar it says (umbers 35:22): “Or if he pushed him without malice aforethought,” -פתאום/suddenly – this is willful, but there is no punishment other than through willful [transgression].
+ועל שבועת העדות – a sliding-scale offering that is stated for the oath of testimony (i.e., if a plaintiff claims that witnesses have information supporting his case and requests that they testify on his behalf, and they refuse to testify and deny that they have this information, they are required to take an oath to that effect. If the oath of testimony was taken falsely, they are required to bring a sin-offering as an atonement.), Scripture requires on the willful offender like the one who acted inadvertently, for it all of them it is stated in all of them, "ונעלם" /”and the fact has escaped him” (Leviticus 5:4), but here, it does not state, “ונעלם”/:”and the fact has escaped him.” (see also Tractate Shevuot, Chapter 4, Mishnayot 1-2).
+ועל שבועת הפקדון – the guilt offering that is mentioned in the oath of a deposit (i.e., an oath taken with the intention of falsely denying a deposit or a debt. One who owes another money or property and denies his obligation, whether the false oath was deliberate or the result of an honest mistake must repay his debt and add one-fifth to it, and he must bring a ram as a guilt-offering) is liable for it for willful/intention transgression like one who does it unintentionally, that is derived [by verbal analogy/Gezerah Shavah see Tractate Shevuot, Chapter 5, Mishnah 1), that they derive תחטא תחטא through verbal aalogy (Leviticus 5:21-22 and Leviticus 5:1): “When a person sins/תחטא and commits a trespass against the LORD by dealing deceitfully with his fellow in the matter of a deposit or a pledge, or through robbery, or by defrauding his fellow; 22)or by finding something lost and lying about it; if he swears falsely regarding any of the various things that one may do and sin thereby (from the Oath of Testimony – Leviticus 5:1 –"ונפש כי תחטא"/”if a person incurs guilt – [when he has heard a public imprecation and – although able to testify as one who has either seen or learned of the matter – he does not give information, so that he is subject to punishment).
+
+Mishnah 3
+
+הבא על שפחה חרופה ביאות הרבה – as it is written (Leviticus 19:22); “With the ram of reparation offering the priest shall make expiation for him [before the LORD], for the sin that he committed, but he should have been able to write, “for his sin” and be silent. What is "אשר חטא"/that he committed (mentioned TWICE in this verse)? To include many sins. But these words are when he makes many sexual advances of one maidservant, but if he came upon many maidservants, even with [just] one act of forgetfulness, he is liable for each and every maidservant, as it is written (Leviticus 19:20): “who is a slave [and has been designated for another man],” to be liable for each and every maidservant.
+ונזיר שנטמא טומאות הרבה – when he became defiled within seven days of his defilement, it is not necessary to state that he doesn’t bring other than one sacrifice, and it is a long [period of] defilement, for it is necessary for the one who became defiled on the seventh day which is the day of his shaving. But this Tanna/teacher holds that the Biblical verse as it is written (Numbers 6:11): “That same day he shall re-consecrate his head,” which is the day of his shaving as stated, for a Nazirite, purity occurs to him on the same day. But now, you might think I would say that he became defiled two times on the seventh day, that would be many defilements, for this one began his Nazirite vow in ritual purity, that would obligate him to two sacrifices, this comes to teach us that regarding sacrifices, he is not liable for anything other than one, and this does not come to the appropriate hour for a sacrifice, for even though that the ritual purity of his Nazirite [vow] begins from the seventh day, the time which is appropriate for a sacrifice, it is not other than from the eighth day.
+המקנא לאשתו ע"י אנשים הרבה – as it is written (Numbers 5:29): “This is the ritual in cases of jealousy,” – one Torah for many jealousies.
+ומצורע שנתנגע גגעים הרבה – as, for example, that he became afflicted with leprosy and was healed, and then was afflicted with leprosy and was healed many times, he does not bring other than one sacrifice for all of them, as it is written (Leviticus 14:2): “This shall be the ritual for a leper [at the time that he is to be purified],” – one Torah/ritual for a leper many times over.
+הביא צפורים ונתנגע – in the Gemara (Tractate Keritot 9b) explains that this is how it should be taught: the birds did not count to make permanent/fixed for the poor and for the rich, for if he was poor at the time [of the bringing] of the birds, and he became rich prior to his bringing his sin-offering, he has to bring the sacrifice for the rich person. But if he was rich and then became poor, he brings the sacrifice of poverty until he brings his sin-offering. For we follow after the sin-offering whether [he is] in poverty or in wealth, as it is written (Leviticus 14:32): “[Such is the ritual for him who has a scaly affection] and whose means for his purification are limited.” When he doesn’t have the means at the time of his purification, he brings [according to] his poverty, and even though he became rich afterwards, but his purification, that is his sin-offering is his atonement. [The leper’s sacrifice is two lambs – one for a sin-offering and one for a guilt offering.]
+עד שיביא אשמו – that is his purification, his guilt-offering is implied, that he gives from his money on his possessions/wealth which make him fit to eat Holy Things. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+האשה שילדה ולדות הרבה – As we go and explain how, as, for example, she aborted within the eighty [days] of [giving birth to] a female [child], that she immersed [in a ritual bath] after two weeks of ritual impurity and had sexual relations [with her husband] and became pregnant, and aborted a female after forty [days] of formation, which is fifty-four [days] from her first giving birth, and then she returned and aborted at the end of fifty-four days of this, and for this, it (i.e., the Mishnah) took a female, for with male [children born], we don’t say this, for if she aborted within forty days of a male [child], this second [abortion] is mere water, for a fetus is not formed until forty days.
+והמפלת תאומים – even male [children], as, for example, she became pregnant with triplets, and she aborted one [of them] after forty [days] , and the second remained and came out within the days of the first purity, and the third within the days of the second purity, for each of these, she doesn’t bring other than one sacrifice, as it is written (Leviticus 12:7): “Such are the rituals concerning her who bears a child, male or female,” which teaches that she brings one sacrifice for many births, it is possible even on a birth that is before the completion/fulfillment [of her purification] and one that is after fulfillment/completion [of her purification] also she does not bring anything other than one sacrifice, the inference teaches us: “Such/זאת [are the rituals concerning her who bears a child].”
+רבי יהודה אומר מביאה על הראשון ואינה מביאה על השני – Rabbi Yehuda distinguishes between [single aborted] births and twins, and states that she brings [a sacrifice] on the first offspring, but not on the second that was born within the completion/fulfillment [of purification] of the first , and she brings for the third, because he was not born within the completion/fulfillment [of purification, for we don’t consider fulfillment/completion for the second [child], for he is like one that doesn’t exist, for since he was born within the period of fulfillment [of purification] of the first, but the third is the beginning of giving birth. And she does not bring on the fourth, for he was born within the period of fulfillment/completion [of purification] for the third, but the third [child] was not born in the midst of the fulfillment/completion [of purification] for the first [child] for the days of her ritual impurity of the first [child] had passed and concerning twins, Rabbi Yehuda also disputes/distinguishes. For even though their pregnancy is as one, we don’t say that it was one long birthing and that there is also a fulfillment of [a period of ritual impurity] for the second [child], but the third [child] is not [liable] for a sacrifice, but rather, if the third was born after the fulfillment of [the period of ritual impurity] of the first, Rabbi Yehuda holds that she brings a sacrifice for the [birth of] the third child/son, but on the completion [of the period of impurity] for the second son, we don’t care for it is as if he doesn’t exist, for as what Rabbi Yehuda states that the second offspring is like it doesn’t exist, and regarding a sacrifice, since it was born within the time period of the first [obligatory] sacrifice, but regarding ritual impurty, he admits that she has the days of ritual impurity [ and all the time that she aborts a male child, she sits upon him seven days of ritual impurity and thirty-three days of blood purity]. But any time she aborts a female child, she sits upon it for two weeks of ritual impurity and sixty-six days of blood purification. But the Halakha is not according to Rabbi Yehuda.
+עולה ויורד – it ascends [in value] for the rich, and descends [in value] for the poor, for if he is rich, he brings a lamb or a female goat, and if he is poor, two turtle-doves or pigeons, and the poorest of the poor brings one-tenth of a an Ephah of fine flour.
+שמיעת הקול – “when he heard a public imprecation” (Leviticus 5:1), and the ritual defilement of the Sanctuary and its Holy Things inadvertently, and an oath on a statement (i.e., taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story – see Tractate Shevuot, Chapter 3, Mishnah 7)), all three of them are written explicitly in the Torah portion of Vayikra (Leviticus 5:1, 2-4 and 5-11) what they bring for the poor and the poorest of the poor.
+והיולדת – with those women who are wealthy – a lamb for a burnt- offering and a pigeon or turtle-dove for a sin-offering. For the poor – two turtle-doves, which are a single pigeon of a bird in place of a lamb. But the poorest of the poor is not mentioned regarding a woman who gives birth. And Similarly, the leper, the rich [bring] two lambs, and poor brings two turtle-doves in place of the two lambs, but the poorest of the poor do not it.
+שוין במכות ובקרבן – if both of them are acting willfully, both are flogged as we establish (Numbers 5:6): “When a man or woman commits any wrong toward a fellow man, [thus breaking faith with the LORD, and that person realizes his guilt],” the Written {Torah] compares a woman to a man for all punishments that are in the Torah. But if both of them act inadvertently, they bring a sacrifice, for regarding both of them, it is written, “extirpation” for willful behavior, as it is written (Leviticus 18:29): “such persons shall be cut off [from their people],” and all that their willful acts are [punishable with] extirpation and inadvertent acts are [punishable with] a sin-offering.
+ובשפחה לא השוה that the woman is flogged, as it is written (Leviticus 19:20): “there shall be an indemnity [they shall, not, however, be put to death, since she has not been freed];” she [is punished] with flogging and he with a sacrifice of a ram as a guilt-offering. The language בקרת/indemnity, as is read, because we call upon the one being whipped (i.e., her, the maidservant) (Deuteronomy 28:58): “If you fail to observe faithfully [all the terms of this Teaching that are written in this book]” (Deuteronomy 28:59): “The LORD will inflict extraordinary plagues upon you, etc. ”Alternatively, [the word] בקרת means a visitation, that the Jewish court will visit and state to the one being whipped how many lashes he can accept.
+עשה בהן המערה (he who passes through the first stage – exciting the sexual organ by contact – as punishable as him who finishes) – the man who inserts the membrum virile alone (i.e., first stage of sexual contact).
+
+וכל העריות חייב על כל ביאה וביאה – and with a maidservant, as we said earlier in our chapter [Tractate Keritot 9a], he brings a sacrifice for each sexual act.
+שעשה בה את המזיד כשוגג – if both of them acted willfully, or he acted inadvertently and she willfully, she receives flogging and he brings a sacrifice, but if she acted inadvertently , whether he inadvertently or willfully acted, both of them are exempt, as it is written (Leviticus 19:20): “there shall be indemnity,” and afterwards (Leviticus 19:21): “”But he must bring to the entrance of the Tent of Meeting, as his reparation offering to the LORD.” At the time when the woman is flogged, the man brings a sacrifice, if the woman is not flogged, the man does not bring a sacrifice.
+
+Mishnah 5
+
+חציה שפחה וחציה בת חורין – who is betrothed to a Hebrew slave, for he is permitted with a maidservant and permitted with a free woman. But not to a Canaanite slave, for e is forbidden to her because of the side of freedom that is within her. But were she not a half-maidservant, the betrothal would take effect with her, but both are killed, but now, the betrothal partially takes effect with her because of the side of freedom that is in her, but it does not take effect with her completely because of the side of servitude that is within her, and that is what is written (Leviticus 19:20): “they shall not be put to death, since she has not been freed,’ but if she is freed, they are liable.
+והפדה לא נפדתה – implying she is redeemed slightly but she is not redeemed completely (see Leviticus 19;20).
+זו היא שפחה ודאית – meaning to say that she is a complete maidservant. And this that is written (Leviticus 19;20): “but has not been redeemed.” The Torah speaks in the language of humans.
+כל העריות מפורשות – that they free women and we don’t have anything left, and she is definitely different/strange – half maidservant and half free-woman and Rabbi Eleazar ben Azariah is equivalent to Rabbi Akiva, but he said to Rabbi Yishmael: “I hold like you, that the Torah speaks in the language of humans, however, here, it is different, from that it is written (Leviticus 19:20): “or given her freedom,” [the phrase], ‘ but has not been redeemed,” what is the reason for it? Learn from it, that someone who is half a maidservant and half a free-woman. But the Halakha is according to Rabbi Akiva.
+
+Mishnah 6
+
+כל העריות – if one is an adult, the man or the woman, and the other is a minor, the minor is exempt but the adult is liable. But regarding a maidservant, it is not so, for if one is a minor, the adult also is exempt, for they are juxtaposed [in close context]/compared by analogy to each other (Leviticus 19:20): “there shall be an indemnity” and (verse 21): “But he must bring [to the entrance of the Tent of Meeting], as his reparation offering [to the LORD, a ram of reparation offering],” at the time when she is flogged, he brings a sacrifice, but [if] the woman is not flogged, the man does not bring a sacrifice.
+אחד ער ואחד ישן ישן פטור – but the one who is awake is liable. But if the maidservant who has been designated [for another man] is awake, she is also exempt, for they have been compared by analogy/juxtaposed [by close context] to each other as we have stated.
+שוגג בחטאת ומזיד בהכרת – and the maidservant who is a designated [to another man], if he acts willfully and she acts inadvertently, both of them are exempt, For since the woman is not flogged, the man does not bring a guilt-offering. But if he acted inadvertently and she acted willfully, she is flogged and he brings a guilt-offering.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אמרו לו – even if one [witness] says to hm, “you ate forbidden fat,” and he is silent and doesn’t contradict him.
+מביא חטאת – by his word.
+שנים אומרים לו אכלת חלב – and even one-hundred [witnesses], but he contradicts them and says: “I am sure that I did not eat [prohibited fat],” he does not bring a sacrifice through their word, as it is written (Leviticus 4:28): “Or the sin of which he is guilty is brought to his knowledge,” and not that others would inform him.
+רבי מאיר מחייב – but the Halakha is not according to Rabbi Meir.
+אם הביאוהו שנים כו' – as, for example, if they testified against him that he killed a person.
+ם ירצה לומה מזיד הייתי – if he would want to exempt himself through a lie, he would be able to say, “I acted willfully” for a person who acts willfully is exempt from a sacrifice.
+
+Mishnah 2
+
+חלב וחלב – two olives of forbidden fat.
+בהעלם אחד – but two acts of forgetfulness/brought to his knowledge, he would be liable on each one, for we hold that the acts of forgetfulness divide.
+ממין אחד חייב – this comes to tell us that even though the two halves of olives are not from one tray/charity plate, , that is, from one cooked dish, but they are cooked separately, even so, ethey combine, because the plates do not separate.
+
+Mishnah 3
+
+כמה ישהה האוכלן – for the two halves of olives that we mentioned combine.
+כאילו אוכלן קליות – we see them as if they had been broken into [thin] crumbs like parched corn and eat them one by one closely after the other, and in this we estimate if he ate one-half of an olive and he ceased and an hour ate another half-olive, but if he delayed from the beginning until the end in order to eat parched corn at close intervals to each other, they combine, but if he did not stop from eating, but rather that he delayed in chewing them and swallowing them, even the entire day, they combine, according to the words of Rabbi Meir.
+וחכמים אומרים עד ישהה מתחילה ועד סוף כדי אכילת פרס (eating a piece/a certain quantity of bread) – meaning to say, even if he didn’t stop between eating one-half of an olive and the eating of the other half, but rather, that he delayed in chewing the two halves of olives [for the time it would take] in order to eat a piece of bread, from the beginning of eating until the end of swallowing, they combine. But more than [the time it would take] in order to eat a piece of bread, it would not combine. And the Halakha is according to the Sages.
+פרס – the language of breaking bread/piece of bread and reciting Birkat HaMazon. And this is one-half a loaf of the Eruv (i.e., to establish the joining of borders), from three loaves to a Kab, for each loave is eight eggs; it is found that one-half of a loaf is four eggs. Such is what my Rabbis have explained. But Maimonides states that it is three eggs worth.
+אכל אוכלים טמאים – A person who consumes impure foods the equivalent one-half of a loaf which is two eggs, according to the interpretation of my Teachers. But, according to Maimonides, an egg and a half, his body is disqualified from eating heave-offering/Terumah (if he is a Kohen) until he immerses [in a Mikveh]. But the person who drinks one-fourth of a LOG of wine or enters into the Temple is liable for extirpation. But now, as we state, if he delayed in the eating of half-of loaf of ritually impure food or in the drinking of one-fourth of a LOG of ritually impure drinks, that would be considered as consuming one-half a loaf, they combine to the measurement and his body is disqualified from consuming heave-offering [if he is a Kohen]. But if he delayed more than this measure, they don’t combine. And the same law applies to the measurement of a quarter of a LOG of wine of entering into the Temple, for if he delayed in his drinking in order to eat half-a-loaf or less, he is liable; more than this, he is exempt.
+אם הפסיק בה (if he interrupted) – and didn’t drink the entire quarter of a LOG at one clip and entered in the Temple, he is exempt, as it is written (Leviticus 10:9): “Drink no wine or other intoxicant, [you or your sons, when you enter the Tent of Meeting, that you may not die],” wine in the manner of his drunkenness. But if he doesn’t drink it at one clip, this is not the manner of his drunkenness. And similarly, if he placed water in it. And the Halakha is according to Rabbi Eliezer. And these words refer to when he drinks an actual one-quarter of a LOG, but if he drank more than one-quarter of a LOG, Rabbi Eliezer admits that he is liable, even if he didn’t drink all of it at one clip.
+
+Mishnah 4
+
+ארבע חטאות – one is because of [eating] forbidden fat, and one is because of eating Holy Things while [in a state of] ritually impure, and one is because of a remnant/left over (i.e., part of an offering left over after the time permitted for it to be eaten), and one because it was on Yom Kippur, for we hold throughout the entire Torah, that a prohibition does not take effect upon another prohibition , these words refer to a mere prohibition, as for example, a person who consumes the carrion of n impure animal, he is not liable because of he carrion because it is a mere prohibition that is not inclusive, nor does it add [to the prohibition]. But here, a person who was from the outset ritually pure, he was prohibited to consume prohibited fat and permitted with the rest of the meat of Holy Things. If he became ritually impure, since he became prohibited as regards the rest of the pieces of the meat of Holy Things because of ritual impurity, he is prohibited also [to consume] the prohibited fat, even though he was forbidden from the outset, and that is, an inclusive prohibition, that the final prohibition includes and prohibits other things on a person that were permitted to him from the outset. But however, it doesn’t add a prohibition on a sacred object held in hand at the delivery of an oath, but rather on the person it adds a prohibition regarding other things, and whetting the appetite and measuring also for this in his prohibition. This forbidden fat becomes a left-over (i.e., after the time permitted for it to be eaten, which is a prohibition that adds, that ab initio for a regular Kohen, is prohibited but for the Most High is permitted, since when it became a left-over, added a prohibition on the piece [of meat] itself to be forbidden even to the Most High. But since the name of a left-over prohibition takes effect upon it to make it forbidden to the Most High, it also takes affect the title of left-over regarding an ordinary [Priest] to make it liable because of left-overs, even though that without this, it would be forbidden to the regular [Priest]. The [prohibition] of Yom Kippur occurs to it, since a prohibition was added regarding a person to prohibit him from [partaking of] non-consecrated things which were permitted to him prior to Yom Kippur, whetting the appetite and measuring for this prohibited fat of Holy Things explicitly to be liable for it because of the Day of Atonement.
+ואשם אחד – the guilt-offering for misuse of consecrated articles that he benefitted from that which was consecrated [to the Temple] inadvertently. But even this prohibition adds on the sacred object that is held at the delivery of an oath, for prior to his sanctifying it, this forbidden fat was prohibited to eat, but permissible in deriving benefit, once it was sanctified, it becomes prohibited even for deriving benefit, and because the name of “dedicated to the Temple” takes effect on the forbidden fat to prohibit him from deriving benefit, it also takes effect to make him liable for eating it because he is benefitting from that which is dedicated to the Temple.
+אם היה שבת והוציאו בפיו – while he was eating it [going from one domain to another].
+חייב – [he is liable] also on he removal from one domain to another. Bur in the Gemara (Tractate Keritot 14a) it explains that this is what he said: If it was Yom Kippur that fell on the Sabbath and he took it out, he is liable for two [sins] on his removing it – because of the Sabbath and because of Yom Kippur, the two of them come as one, for at the time that he sanctified the day for Sabbath, he sanctified also for Yom Kippur. And just as there is an Eruv and removal [from one domain to another] for Shabbat, so too, there is an Eruv and removal [from one domain to another] on Yom Kippur. And the prohibition takes effect upon another prohibition with the prohibition at one time.
+אינו מן השם – meaning to say the Tanna/teacher (i.e., Rabbi Meir) did not consider anything other than sin-offerings that come because of eating, but this is because of removal [from one domain to another].
+
+Mishnah 5
+
+בתו ואחותו – as, for example, he who has sexual intercourse with his mother and gives birth from this to a daughter, and she is his daughter and his sister from his mother, but his brother’s wife who was married to him prior to this and he died, and after his death, she married his father’s brother, and her father had sexual intercourse with her while she was a menstruant woman, and now we have the prohibition of his daughter and his sister that come as one. But even though she is illegitimate and prohibited to enter into the congregation/community [of the LORD], when she married to her father’s brother, the betrothal/Kiddushin was valid with her, because Kiddushin/betrothal takes effect in those who are liable for violating a negative commandment. Alternatively, if her father’s brothers were illegitimate/Mamzerim they are permitted to marry her ab initio, but she is prohibited to her father because of the prohibition of his brother’s wife because he is an additional prohibition, for at the outset, she was permitted to all the brothers of her father, and when she married to one of them, she became prohibited to all of the rest of the brothers [of her father], and because the name of brother’s wife takes effect regarding the rest of the brothers that she was permitted to him, the name of the brother’s wife also takes effect regarding her father to make her liable also because of the wife of his brothers. If his brother died and she married the brother of her father’s father, since it adds to her a prohibition regarding the rest of his father’s brothers, it adds to her the prohibition regarding himself. She would be a married woman, since she added a prohibition regarding the world (i.e., by being married), a prohibition added to her regarding him. If she became menstruous, since a prohibition was added regarding her husband, a prohibition was also added regarding him.
+חייב עליה משום בת בתו וכלתו – as for example, when she married his son.
+ואחות אשתו – when he married the daughter of his brother-in-law, who is the sister of his daughter’s daughter from/through the father.
+ואשת אחיו – when his son died and she married the brother of this one.
+ןאשת אחי אביו – that his brother died and she married his father’s brother.
+אם עבר הזקן (if the grandfather transgressed) – the father of this one, and he married her, and afterwards, he had sexual relations with her, e is liable even on the [prohibition of] the father’s wife. But even though she is the wife of his brother, for we obligate him to an entity because of the wife of his father’s brother, so we see that she is forbidden to him, to his father because of her being his brother’s wife and she has no marital status with her, what are we dealing with here? As for example, when she fellow before him for a levirate marriage from his brother, who died without children and he engaged in levirate marriage and married her, but this grandfather who sinned who is taught in the Mishnah, which is because she is to him only a second level prohibition, because of the daughter of his son’s daughter and because of the wife of his son, because from the words of the Scribes, both of them are secondary relationships. But if you say that she is his daughter-in-law, we obligate him to an entity because she is the brother’s wife, which is not a refutation/objection, for one could establish that she is the brother’s wife of his son from his mother, and not the daughter-in-law of the father, but rather, the wife of his stepson and she is permitted to him. But if you should say, what prohibition is there that is added with the daughter of his daughter, when his father sinned and married her, for she is liable to him also, because of the prohibition of being the wife of the father, This matter is asked in the Gemara (Tractate Keritot 14b) and they answered that there is a son to the grandfather and he is the brother of that one (the Gemara uses the illustration of Ishmael dying without children and Isaac, his brother, who is the father of Jacob, engaged in a levirate marriage with Ishmael’s wife; but even though she is the wife of the brother of Jacob his son (i.e., Esau), she is not his daughter-in-law, for we are speaking here of the brother of Jacob from the mother, for he was not the son of Isaac), for since a prohibition was added through her regarding that son because of her father’s wife, a prohibition was added also regarding him.
+וכן הבא על בת אשתו – he is liable for her because of of these that he is liable with his daughter.
+ועל בת בת אשתו – he is liable because of all of those that he is liable for engaging in sexual intercourse with the daughter of his daughter. But the daughter of his wife who is his sister is found with her. As, for example, that his father either raped or seduced a woman and through her gave birth to a daughter, and afterwards he married the raped or seduced wife of his father who is permitted to him, for that daughter is his sister or the daughter of his wife. But the daughter of his wife’s daughter and the siser of his wife is found, as for example, that the father of his wife had sexual relations with the daughter of his wife, and she gave birth to a daughter, that daughter is the daughter of his wife’s daughter and the sister of his wife.
+
+Mishnah 6
+
+משום חמותו וכלתו ואחות אשתו (because of his mother-in-law, his daughter-in-law and his wife’s sister) – the father who had sexual intercourse with his daughter and produced from her a daughter, Reuven married this daughter, her mother is prohibited to him because she is his mother-in-law and [because] she is his wife’s sister; If she married the son of Reuven, there is added to her the prohibition because of his daughter-in-law. If the son of Reuven died, or he divorced her and she married his brother, there is added to her the prohibition of being the wife of his brother. If his brother dies or he divorced her and she married his father’s brother, there is added to her the prohibition of being the wife of his father’s brother. If she merely married and she is a married woman and is menstruating. If Reuven had sexual relations with her while she was married and a menstruating woman, he is liable for her because of all of these prohibitions listed by name.
+וכן הבא על אם חמותו – Laban has sexual relations with Dinah, the daughter of Leah his daughter, and he sires a daughter, whose name is Serah; the person (i.e., man) who marries Serah is forbidden to Leah because of the mother of his mother-in-law and because she is the sister of his wife, for Serah his wife and Leah are the daughters of Laban. If Leah is married to the daughter of the husband of Serah,, and becomes his daughter-in-law, and afterwards to his brother, and afterwards to the brother of his father, if the husband of Serah has sexual relations while she is a married woman and a menstruating woman, he is liable for her because of all of the categories mentioned.
+ואם חמיו – Reuven has sexual relations with his grandmother, the wife of Laban, the mother of his mother Leah, and he sires a daughter and her name is Dinah, the person who marries Dinah will be forbidden to Leah, the mother of Reuven will be forbidden to him because of [the prohibition] of the mother of his father-in-law and because of the [prohibition] of the sister of his wife, for Dinah, his wife, and Leah, the mother of his father-in-law, both of them are the daughters of the wife of Laban. If she became his daughter-in-law and afterwards the wife of his brother and afterwards the wife of his father’s brother and a married woman and a menstruating woman, he is liable for her because of all of these categories mentioned.
+הבא על חמותו חייב עליה כו' – The wife of Laban had two daughters, Leah and Rachel, and one son, whose name is Asher, and the name of Asher’s daughter is Serah, and one came from the marketplace and married Rachel and Yocheved the daughter of Leah and Serah the daughter of Asher, and afterwards, the person who marries these three women has sexual relations with the wife of Laban, he is liable on her account because of his mother-in-law, and the mother of his mother-in-law, and the mother of his father-in-law. Because of his mother-in-law, for she is the mother of Rachel his wife. And because of the mother of his mother-in-law, for she is the mother is Leah his mother-in-law. And because of the mother of his father-in-law, because she is the mother of Asher his father-in-law.
+שלשתן שם אחד הם – in one Biblical verse it is written (see Leviticus 18:17 – “Do not uncover the nakedness of a woman and her daughter; nor shall you marry her son’s daughter or her daughter’s daughter and uncover her nakedness: they are kindred; it is depravity”) and one it is not. Therefore, there is no separation of sin-offerings between them. And this is the Halakha (i.e., only one sin-offering).
+
+Mishnah 7
+
+באיטליס – a marketplace where they sell meat there.
+של אמאום – the name of a city.
+הבא על אחותו וכו' – this is what he said: he who has sexual relations with his sister who is the sister of of his father and the sister of his mother, and we have found such a case, as, for example, when Reuven had sexual relations with his mother and fathered from her two daughters and then he returned and had sexual relations with one of these daughters and from her fathered a so, and the son had sexual relations with his sister, who is the sister of his father and the sister of his mother.
+וחומר – And what if a person had sexual intercourse with five wives who are menstruating women which are one category (Leviticus 18:19): “Do not come near a woman during her period of uncleanness,” he would be liable for each and every one. A person who has sexual relations with his siter, who is the sister of his father and the sister of his mother, which are three categories, meaning to say, three negative commandments that are divided, is it not the case that he should be liable for each and every one? But this a fortiori is refuted/raises an objection, for how can five women who are menstruating be separate/distinct bodies? But the reason, is because as Scripture states (Leviticus 20:17): “He has uncovered the nakedness of his sister, etc.,” and it is an extra verse, for at the beginning of the verse, it is written “If a man marries his sister….so that he sees her nakedness, etc.” Why should he review further “that he has uncovered his sister’s nakedness,” but rather to teach about his sister who is the father’s sister and his mother’s sister, who is liable for each and every one.
+
+Mishnah 8
+
+אבר המדולדל בבהמה – most of it is detached and part of it is interwoven.
+מהו – that he should become defiled because of [the prohibition of] a limb from a living animal, as if it was detached completely, but we hold in [Tractate Hullin, Chapter 9, Mishnah 8] “The Flesh and the Juice,” that a limb from a living animal defiles like a carrion. But a limb that is detached completely from a human being completely defiles like the dead person.
+באבר המדולדל באדם – that it is partly interwoven, it is ritually pure.
+מוכי שחין (afflicted with boils) - that their limbs are falling.
+וחותכה – not because of ritual purity, for before this, it is also ritually pure, but rather so that it is not detestable on the Festival with a dangling limb.
+שמניח בו כשערה – but doesn’t cut it off completely, so as to not defile the person who cuts it (i.e., the doctor) when he touches it at the time of its separation.
+ותוחבו – to the limb.
+בסירה – with a thorn that is attached the ground.
+והוא – the sick person.
+נמשך – and the limb is torn away on its own, and the sick person is not ritually impure because he pulls himself with strength at one clip and the limb is detached from im with power and there is no contact at the time of separation.
+שהדברים קל וחומר – for just as a person is susceptible to ritual defilement while alive, the dangling limb from him is ritually pure, an animal which is not susceptible to ritual impurity while alive, is it not the case that the limb that is dangling from it is ritually pure?
+
+Mishnah 9
+
+באוכל מזבח אחד בחמשה תמחויין – with five cooked dishes separated from each other, he is liable for religious sacrilege if he consumed them prior to the sprinkling of their blood.
+שהדברים קל וחומר – just as one altar where the bodies are not divided, one is obligated on each and every one because the dishes are divided, five sacrifices whose bodies are divided, is this not the case all the more so?
+לא כך שאלן ר' עקיבא – for if he asked them about the slaughterer, what proof did they bring to him from the food, for it is possible to refute him: just as the food which is enjoyed, but rather, perforce, he didn’t ask Rabbi Akiva other than with left-over food from five sacrifices, and he also brought him a proof from food.
+אם הלכה – that this is what you received from your Rabbi/Master, he is liable for [sacrilege] for each one of the sacrifices.
+ואם לדין – that you learn it from an a fortiori from the laws of religious sacrilege, there is a response.
+את המאכיל כאוכל – for if he gave food dedicated to the Temple to his fellow, he is liable as if he at him himself, for we hold that a person who removes something dedicated to be unconsecrated, he has committed sacrifice and not the individual to whom it is was given.
+והמהנה כנהנה – with a matter that is not something eatable.
+צריף את המעילה לזמן מרובה – meaning to say, and there is another stringency regarding religious sacrilege, that if he benefited today with half of a penny, and from here until a year with another half-penny, they combine to form a penny, as well that we make a profit from (Leviticus 5:14): “When a person commits a trespass, [being unwittingly remiss about any of the LORD’s sacred things],” he increased.
+תאמר באכילת נותר – that we judge upon him that he doesn’t have one of these stringencies, and the matter is not made clear if Rabbi Yehoshua accepted that response or did not accept it. But the Halakhic decision is that a person who eats left-overs from five sacrifices in one act of forgetfulness is not liable other than for one sin-offering, and the dishes are not divided whether for leniency or stringency.
+
+Mishnah 10
+
+מלאכות הרבה מעין מלאכה אחת – many derivatives of one chief category [of work on Shabbat].
+ובשבתות הרבה – those that he did on that Shabbat he did on other Sabbaths, and all of them were in one act of forgetfulness. But in the Gemara (Tractate Keritot 16a and continued on Keritot 16b) raises the objection: Why was it necessary that it mentioned [in the Mishnah] many Sabbaths and many and many derivatives, why did it [i.e., the Mishnah] take “derivatives” and not chief categories of labor? And it answers that Rabbi Akiva asked two things from him: One: A person who does one form of work on many Sabbaths and he knows that it is Shabbat, but that he held that this labor is permitted, meaning, willfully, regarding [knowledge of] Shabbat and Inadvertently regarding labors, and this is what he asked him: this [individual] that performed one [prohibited] form of work on two Sabbaths, shall we say that since that they are on two days, even though it is one act of forgetfulness, regarding the [prohibited] work, these Sabbaths would be like divided bodies of [forbidden] labor , that are not similar one to the other, as for example, that he sowed [a field] and repeated in one act of forgetfulness - that is a willful violation of Shabbat but an inadvertent [form of] labor, that he is liable for each and every one [of the labors], or they are not like divided bodies, and it is as if he performed through one act of forgetfulness one [forbidden] form of labor ten times and is not liable for each and every one, for one can’t say here that the days in-between are a knowledge [of the violation on Shabbat] to divide, for specifically, regarding the matter of an inadvertent [violation of] Shabbat there is the awareness to know that it was Shabbat, but regarding the inadvertent nature of the labors performed, there isn’t awareness until he studies. And further, they inquired of him, if he performed many derivative acts from one primary form of labor [of the thirty-nine mentioned in Tractate Shabbat, Chapter Seven, Mishnah Two], is he liable for one [violation only] or on each and every act [performed, and for this reason, it (i.e., the Mishnah) refers to derivatives [of the primary forms of labor].
+אמר לו חייב על כל אחת ואחת – He (i.e., Rabbi Eliezer ben Hyranus) explained to him (i.e., Rabbi Akiva) that on both [questions], a stringent [response], that a person who performs one [forbidden] labor on many Sabbaths willfully disregarding Shabbat while the [individual prohibited] forms of labor are inadvertent, is liable for each and every Sabbath [when this particular prohibited labor is violated], for these Sabbaths are compared to divided bodies, and the derivates of these [forbidden] forms of labor are like [forbidden] forms of labor, and he is liable for each and every derivative, and even though they are from one chief category [of forbidden work], it is as if he did many chief categories of labor.
+ומה נדה – in the Gemara (Tractate Keritot 17a) we state that it teaches menstruating women (i.e.. plural), he who has sexual relations with five menstruating women is liable for each and every act, for they are separated entities/bodies.
+תוצאות הרבה – many different matters, as, for example, the Sabbath which has chief categories of labor and their derivatives. But [concerning] a menstruating woman, the only legal obligation that she has is [the prohibition] from sexual intercourse.
+והנדה מוזהרת עליו – as it is written (Leviticus 20:18): “[If a man lies with a woman in her infirmity and uncovers her nakedness, he has laid bare her flow and she has exposed her blood flow;] both of them shall be cut off from among their people.”
+הבא על הקטנה – He who has sexual relations with five menstruating minor [females] is liable for each and every one of them, even though the minor [female] is not warned [regarding this prohibition].
+הבא על הבהמה יוכיח – [a male who has sexual intercourse with an animal] is liable for each and every act of sexual intercourse.
+בהמה כשבת – meaning to say, just as I need to mention it regarding Shabbat, it is also necessary to mention it regarding [sexual intercourse] with animals. But Rabbi Akiva did not accept from Rabbi Eliezer [ben Hyrcanus], neither in the matter that he mentioned about one who does one chief form of labor on many Sabbaths that they are like separate bodies, nor regarding the matter of derivatives of primary forms of labor are like primary forms of labor. But the Halakha is not according to Rabbi Eliezer.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+ספק אכל חלב ספק לא אכל – and how is this to be understood? As, for example, forbidden fat and permitted were before him and he ate one of them, as is taught in the ending clause. And it is specified as it explains: It is doubtful whether he at forbidden fat and it is doubtful that he did not eat it. How so? As, for example, that the forbidden fat and permitted fat were before him and there is a fixed prohibition. But if there was before him one piece, it is doubtful whether it is forbidden fat and doubtful that it is permitted fat and he ate it, he is exempt. For the prohibition was not fixed.
+ואפילו אכל – that it was definitely forbidden fat, but doubtful that had an olive’s bulk, as for example at the time that he ate it, he thought that it was permitted fat, and afterwards it became known to him that it is forbidden fat, but it is doubtful that it has or does not have an olive’s bulk.
+אכל א אאחד מהן – but he thought that it was permitted fat, and afterwards it became known that the one was forbidden fat, but this one doesn’t know which he ate, he brings an uncertain guilt-offering (i.e., a sacrifice brought by someone who is uncertain as to whether he committed a sin that requires a sin offering). But, if at the time of eating he had a doubt, and he willfully acted and ate from doubt, this is willful behavior and he is exempt.
+שגג באחת מהן – in thinking that this is wife, and afterwards he was in doubt which of them was, he brings the uncertain guilt-offering.
+
+Mishnah 2
+
+כך על לא הודע שלהן – as for example, he ae two pieces [of meat] thinking that both of them were permitted fat, and afterwards became informed/conscious that each one of them was doubtful [as to whether it was permitted fat or prohibited fat], he doesn’t bring anything other than one suspended guilt-offering, since he was not informed of it between each consuming that he ate doubtful forbidden fat.
+ואם היתה ידיעה בינתים – the awareness of the doubt.
+כשם שהוא מביא חטאת על כל אחת ואחת – if there was certain knowledge/awareness in-between, so too, with awareness/knowledge of doubtful consumption [of forbidden fat], he brings two suspended guilt-offerings.
+חלב ונותר לפניו – and he thought that both of them were permitted fat that is acceptable.
+אשתו נדה ואחותו עמו בבית – he had sexual intercourse with one of them, while thinking to have sex with his ritually pure wife, and it was found that his wife was a menstruating woman, and another doubt, as to which of them (i.e., his sister or his menstruating wife) he had sexual relations with.
+ועשה מלאכה בהן בין השמשות – thinking that it was a weekday.
+ר' אליעזר מחייב חטאת – whichever way you turn , if he ate forbidden fat, he is liable, if he ate left-over, he is liable, and similarly for all of them.
+ורבי יהושע פוטר – for regarding the sin-offering, it is written (Leviticus 4:13): “or the sin of which he is guilty [is brought to his knowledge – he shall bring as his offering a male goat without blemish],” until he would be made known to him in how he sinned. And Rabbi Eliezer [states] that this “of the sin of which he is guilty” is needed except for someone acting unawares (i.e., having n intention of doing so) the labors on the Sabbath, as for example, he had intended to cut off what was detached but cut what was attached, that he is exempt, for since he didn’t intend to make a forbidden cutting, and especially when acting unawares with work on Shabbat that he is exempt, because the Torah forbade planned, thoughtful, creative labor, but acting unawares regarding fats and illicit sexual relationships, as, for example, that he ate fat or he had sexual relations with someone forbidden to him on account of consanguinity that he didn’t intend, he is liable, according to everyone, for he benefitted [from it].
+לא נחלקו – Rabbi Eliezer who stated that we don’t require that he knew in what he had sinned, he did not dispute on Rabbi Yehoshua, and he agrees with him that a person who does creative work at twilight whether on Shabbat or on Yom Kippur, he is exempt.
+שאני אומר – half the measure of creative work was done on Shabbat and half the measurement on Yom Kippur, and there isn’t here the liability of a sin-offering.
+מעין איזה מלאכה עשה – if he ploughed or sowed.
+פוטרו היה רבי יהושע אף מאשם תלוי – for regarding the suspended guilt offering, it is written (Leviticus 5:17): “And when a person, without knowing it, [sins in regard to any of the LORD’s commandments about things not to be done, and then realizes his guilt],” excluding this one who knows that he sinned, but rather, that the sin is not something specific, and the sin-offering he is also not liable for, for even though he knew that he sinned, whichever way you turn, anyway, it was not made clear to him in what he way he had sinned. But the Halakhic decision is that he is liable for a suspended guilt-offering, whether regarding fat and left-over before him, where it is possible to have the matter verified, whether with regarding to performing creative labor at twilight, whether on Shabbat or on Yom Kippur, where it is impossible to have the matter verified, and similarly with his wife who is a menstruating woman and his sister in the house, and he acted inadvertently with one of them, in all of these, he brings a suspended guilt-offering.
+
+Mishnah 3
+
+משום שם אחד (subject to a single category) – as, for example, two menstruating women with him in the house, and he acted inadvertently with one of them.
+שהוא חייב – for behold he knew in how he sinned.
+על דבר שהוא משום שני שמות (concerning something subject to two distinct categories) – as, for example, it is doubtful if he had reaped or doubtful if he had milled/ground up.
+אפילו נתכוין ללקט תאנים וליקט ענבים – in the Gemara (Tractate Keritot 19b-20a) it explains the matter of of Rabbi Yehudah who intended to harvest figs first and afterwards grapes, and his hand went to the latter [first], and he harvested the grapes first and afterwards the figs. And similarly, if he had the intention of harvesting the black ones first and afterwards the white ones, and the matter was changed and he harvested the white ones first and afterwards the black ones,
+ר' אליעזר מחייב חטאת – for since he had intended for both of them, and it doesn’t matter to us which was earlier and which came later.
+ור' יהושע פוטר – since at the time of the harvesting, each and every one did not intend for that one, specifically, it was to him like he acted unawares and is exempt. This is the reading.
+אמר ר' שמעון תמיהני אם פטר בזה ר' יהושע. אםכן למה נאמר אשר חטה בה – the anonymous teacher of our Mishnah is amazed/surprised on the surprise of Rabbi Shimon, if so, that Rabbi Yehoshua did not exempt him, what does it (i.e., the Torah (Leviticus 4:23) stated: “or the sin of which he is guilty [is brought to his knowledge – he shall bring as his offering a male goat without blemish].” And he answers, except for someone engaged in doing the thing which he had not intended to do, excluding the person who did not have the intention to harvest at all, or that he had the intention to harvest figs alone, and [ended up] harvesting grapes alone, that he didn’t act on his thoughts in any way at all. But the Halakha is according to Rabbi Yehoshua, and like the way Rabbi Yehuda explained his words.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+דם שחוטה – whether cattle or wild beast or fowl, whether the blood of a stabbed animal, whether the blood of tearing loose the windpipe and gullet before cutting, whether the organs, the cutting of which is an indication that the animal has been slaughtered according to the ritual (i.e., the windpipe and gullet), and similarly, the blood of the arteries with which the life goes out (i.e., the splashing blood), whenever it flows in an uninterrupted jet (i.e., splashing), meaning the middle, when the first goes out which is the beginning of the uninterrupted jet, and the last is after the flood diminishes and is reduce, which flows gently/comes down slowly nearby and does not splash from afar, for this is not the blood of the soul.
+חייבים עליו – if he consumed form it an olive’s bulk, he is liable for extirpation.
+דם הלב – blood that is absorbed in the skin of the heart, and it is like the rest of the blood of the limbs which is a negative [commandment] and we are not liable for extirpation for it, but the blood that is found in the chamber/cavity of the heart, it comes from the throat, as the cattle pants at the time of the ritual slaughter and blood enters from the throat in the chamber of the heart, and we are liable for extirpation for if there is within it an olive’s bulk.
+דם ביצים – there are those who interpret that the blood of the male testicles of a bull, a ram and a he-goat. But to me it appears that it is the blood that is found in the testicles of the chicken.
+ודם התמצית (the last blood oozing through the cut of a vein/that which is squeezed out) – that is wrung out/drained and is pressed out and flows gently when it leaves [the body]. The language is (Leviticus 1:15): “and its blood shall be drained out [against the side of the altar].”
+אין חייבים עליו כרת – there is no extirpation other than with the blood of the soul (from the arteries, that is splashing). As it is written (Leviticus 17: 14): “You shall not partake of the blood of any flesh], for the life of all flesh is its blood. Anyone who partakes of it shall be cut off.” But the Halakhic decision is that the blood of the spleen and the heart and the kidneys and the blood which oozes out of the arteries after the lifeblood flows out, they are [included] in the warning (Leviticus 7:26): “And you must not consume anu blood [either of bird or of animal, in any of your settlements].” But they are flogged [for their violation] and they lack any [punishment of] extirpation. But the blood that is found in the testicles [of animals], is forbidden, from the words of the Scribes. But the blood of reptiles, if they consumed from it an olive’s bulk receives flogging because of the eating of reptiles, not because of consuming blood. And the blood of fish and locusts are pure, permitted ab initio, but there must be scales in the blood of fish, which will prove for it that it is the blood of fish, because of the appearance of transgressions. But the blood of humans is prohibited from the words of the Scribes that depart from the human, but we don’t flog upon it.
+
+Mishnah 2
+
+ספק מעילות – it is doubtful if he benefited from that which is dedicated to a sacred purpose or didn’t benefit from it.
+וחכמים פוטרים – that regarding a sin-offering, it is written (Leviticus 4:27): “[If any person from among the populace unwittingly incurs guilt by doing any of the things which by the LORD’s] ממצות/commandments [ought not be done, and he realizes his guilt]” and regarding a suspensive guilt-offering , it is written (Leviticus 5:14): “[And when a person, without knowing it, sins in regard to any of the LORD’s] מצות/commandments [about things not to be done, and then realizes his guilt, he shall be subject to punishment],” all who are liable for an inadvertent act a sin-offering, are liable on not his not being aware [of having sinned], a suspensive guilt-offering, but one who benefits from that which is dedicated to a sacred purpose where he is not liable for a sin-offering on his inadvertent act but rather, an unconditional guilt-offering, he is not liable for a suspensive guilty when he was not aware/was not informed about a sin.
+שאינו מביא את מעילתו – he does not need to bring the money [as his penalty].
+שתי אשמות – that if he had been aware that he had sinned after he brought the suspensive guilt-offering, he then needs to bring a definitive guilt-offering.
+יביא מעילה וחומשה – the principal of the money when it was doubtful to him if he had benefited from it and his added fifth.
+בשתי סלעים – a ram that is purchased for two Selaim (see Tractate Zevakhim, Chapter 10, Mishnah 5), as it is written (Leviticus 5:15): “[When a person commits a trespass , being unwittingly remiss about anu of the LORD’s sacred things, he shall bring as his penalty to the LORD a ram without blemish from the flock,] convertible into payment in silver [by the sanctuary weight, as a reparation (i.e., guilt) offering].”
+ואם ספק – this is what he said, but if in his doubt he always stands, it will be a suspensive guilt-offering.
+שממין שמביא על הודע מביא על לא הודע – therefore, he is able to bring and to benefit. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+חטאת העוף ספק – a woman who doubtfully gave birth to a species doubtfully exempt (i.e., as to the character or viability of the fetus that was aborted) or that is doubtfully liable [for a sin-offering] , she brings a lamb for a burnt-offering and a gift , if it is species that is liable, it will be for the obligatory offering, and if it is for a species that is exempt, it iwill be for a donation. But the sin-offering that she brings in a doubtful case but it is not consumed, lest it is really unconsecrated and the pinching of the bird’s neck (with one’s fingernail) if something that is unconsecrated is a carrion
+תעשנה ודאין – that it should be fed to the Kohanim like other sin-offerings (if the fetus is alive).
+שממין שהיא מביאה – for one of the pairs from the turtle-doves or from one of the pigeons is what she brings as a sin-offering, whether she was a definitive mother of a child or a doubtful mother of a child.
+
+Mishnah 4
+
+ור' עקיבא מחייב – Rabbi Akiva, according to his reasoning, that requires a suspending reparation/guilt sacrifice on doubtful benefit from religious sacrilege.
+שניהם מביאין אשם אחד – in partnership, and each one says to the other, “If you ae the piece of meat of Holy Things, may my portion be forgiven to you, and may the guilt offering be completely upon you.
+אין שנים מביאים אשם אחד – for he (i.e., Rabbi Yosi) does not hold he condition for sacrifices, but if it is according to the words of the Sages, both of them are exempt; if it is according to Rabbi Akiva, each one brings a suspensive guilt offering. But the Halakha is according to the Sages, for one does not bring a suspensive guilt offering on doubtful religious sacrilege.
+
+Mishnah 5
+
+חטאה אחת – and they make a condition one with the other, as it is explained above (Mishnah 4).
+ואין שנים מביאין חטאת אחת – but each one of them brings a suspensive guilt offering, because of the piece of [meat containing] forbidden fat, and that is equivalent to the first Tanna/teacher. But this comes to tell us, that the first Tanna is Rabbi Yossi, and the Halakha is according to him.
+
+Mishnah 6
+
+חתיכה של חלב חתיכה של קודש כו' מביא אשם תלוי – even according to the Rabbis who stat that they don’t bring a suspensive guilt-offering on doubtful religious sacrileges, here they admit that he is liable, because of the piece of [meat containing] forbidden fat.
+מביא חטאת ואשם ודאי – on the piece of forbidden fat, he brings a sin offering, and on the meat of Holy Things, he brings an unconditional guilt-offering.
+חטאת ואשם – in partnership, and makes a condition: “if I ate forbidden fat, and you – Holy Things, may my part with a guilt-offering be forgiven to you, and your part with a sin-offering be forgiven to me, but if I consumed Holy Things and you – forbidden fat, may my part with a sin-offering be forgiven to you, and your part with a guilt offering be forgiven to me.
+אין שנים מביאים חטאת ואשם – in partnership, but rather, this one brings a suspensive guilt-offering and that one brings a suspensive guilt offering. But this is [the opinion of] the first Tanna/teacher. But this comes to teach us that the first Tanna/teacher is Rabbi Yossi, and the Halakha is according to him.
+
+Mishnah 7
+
+חתיכה של חלב וחתיכה של חלב קודש כו' מביא חטאת – for no matter whichever way your turn, he ate forbidden fat.
+ר' עקיבא אומר – even a suspensive guilt-offering is like a sin-offering, because of doubtful religious sacrileges. But the Halakha is not according to Rabbi Akiva.
+מביא שתי חטאות – and he, who ate them in two acts of forgetfulness, for it there had not been there a knowledge/awareness in-between, would only be liable for one [sin-offering].
+זה מביא אשם שתוי וכו' – in addition to the sin-offering that he must bring because of eating forbidden fat, he brings a suspensive guilt-offering because of doubtful religious sacrileges.
+ושניהם מביאין אשם אחד – in partnership and they make conditions.
+רבי יוסי אומר כו' – the first Tanna/teacher is Rabbi Yossi and the Halakha is according to him.
+
+Mishnah 8
+
+חתיכה של חלב וחתיכה של חלב נותר כו' – He brings a sin-offering because of forbidden fat, and a suspending guilt-offering because of doubt of left-overs, for left-overs [are punishable] by extirpation like that of forbidden fat. But the prohibition of left-overs takes effect on the prohibition of forbidden fat because it is prohibition that adds.
+מביא שלש חטאות – two [sin-offerings] because of [eating] forbidden fat, and one because of [consuming] left-overs, and this is when there for him of knowledge/awareness [of his sinning] in the meanwhile, for if not, this one only brings two sin-offerings, one because of [partaking of] forbidden fat and the other because of [eating] left-overs. But one who does not teach here “three sin-offering and an unconditional guilt offering, as is taught above (see Mishnah 6 of this chapter), because most of the left-overs do not contain the equivalent of a penny, and are not worthy of anything, but the guilt-offerings of religious sacrilege do not come on less than the equivalent of a penny.
+כל חטאת שהיא באה על חטא – to exclude the sin-offering of a mother who gave birth which does not for a sin, for Rabbi Yossi holds that two bring it in partnership and with a condition, as we stated in the first chapter. But the Halakhic decision is that a sin-offering is not brought in partnership, and even for sin offerings of lacking atonement.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+המביא אשם תלוי. יצא ויראה בעדר – with the rest of his [flock of] sheep like completely unconsecrated [animals], For Rabbi Meir holds that since he doesn’t need it, he doesn’t sanctify it.
+ירעה עד שיסתאב (sent out to pasture until it is made unclean) – but since he may have scruples (i.e., he has no clear conscience) at the time of the separation and he fears from doubtful sin, he resolved and sanctified it, and even though it might not be necessary. Therefore, it is sent out to pasture until a defect befalls it (i.e., the animal) and its monetary value falls to a free-will contribution to bring with them a donation of a burnt-offering. But the Halakha is according to the Sages.
+הדם ישפך – to the arm-pit (i.e., the name of an opening in the Temple door) that is in the Temple [one needs to say: that is in the Temple courtyard].
+לבית השריפה (the place of burning) – and even though that unconsecrated meat that is ritually slaughtered I the Temple courtyard require burial, this is like an disqualified sacrifice that requires burning.
+נזרק הדם – before he became aware [that he had not sinned].
+יאכל – the flesh/meat is eaten, as the All-Merciful stated (Leviticus 5:18): “[The priest shall make expiation on his behalf for he error that he committed] unwittingly, and he shall be forgiven,” at the time of pardon/ forgiveness, he doesn’t have awareness/knowledge. But here also, at the time of the sprinkling of the blood, that is at the time of pardon/forgiveness, he did not have knowledge, and hence, he completed all the atonement of his doubt, and he should have a kosher suspensive guilt-offering.
+אפילו הדם בכוס יזרק – for Rabbi Yossi holds that the service vessels [of the Temple] sanctify the disqualification to be offered, and everything that stands to be sprinkled is considered as if it was sprinkled, and it is as if the blood had already been sprinkled before he had awareness. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 2
+
+אשם ודאי אינו כן (an unconditional guilt-offering is not subject to the foregoing rule) – in this, the Rabbis do not dispute, for if he became aware before it (i.e., the animal) was slaughtered that he did not sin, it should go out to pasture among the flock, for the reason of the Rabbis regarding a suspending guilt-offering, since he may have scruples, he completed and dedicated it from doubt, but an unconditional guilt-offering, as, for example, if they said to him: “Did you eat Holy Things,” and it became known that he had not sinned when the witnesses were found to be plotting/lying, alternatively, when he thinks that everything is holy, but it is found to be unconsecrated, the matter is revealed that it was an erroneous consecration of property (and is not considered consecrated).
+הרי זה יקבר – since it was not sanctified, it is like unconsecrated meat that was slaughtered in the Temple courtyard that requires burial.
+נזרק הדם הבשר יצא לבית השריפה – in the Gemara (Tractate Keritot 24b) that what was taught above (by the anonymous Mishnah) , “that this is to be buried,” was not taught here, that the meat should go forth to the place of burning, for since that he holds that an unconditional guilt-offering is unconsecrated [meat], and not holy forever, is not burned, but is buried.
+שור הנסקל אינו כן – like the suspending guilt-offering. For here, he Rabbis do not dispute that if he became aware/knowledgeable that it did not kill, it goes forth and pastures in the flock.
+עגלה ערופה אינו כן – like a suspending guilt-offering, for if before its neck was broken that the killer was found, it should sent forth and pastures in the flock. But Maimonides explained, that the bull/ox which is stoned is not subject to the foregoing rule like the unconditional guilt-offering, for an unconditional guilt-offering, once it is slaughtered, it should be buried, and the bull which is stoned, wen he became aware after it had been stoned, [it] is permissible for benefit. The heifer whose neck is broken, is not subject to the foregoing rule like the bull/ox that is stoned, for a bull/ox that is stoned, if [the owner] was made aware after it was stoned, [it] is permitted for benefit, and the heifer whose neck is broken, if he [the owner] is made aware of the killer [without whom, the neck of the heifer would not have been broken], it should be buried in its place.
+כיפר ספיקה (it made atonement for its matter of doubt) – at the time of the breaking of the neck, for there was yet a doubt, and it went on its way. Therefore, it is prohibited to benefit [from it], and all of the heifers with broken necks should be buried according to law.
+
+Mishnah 3
+
+מתנדב אדם אשם תלוי – the essence of a suspensive guilt-offering is a free-will donation, for it you should think that it is obligatory, when he became conscious that he had sinned, why does he bring a sin-offering, but rather, we learn from it, that it is a free-will donation.
+חוץ מאחר יוה"כ – for the rest of the days of the year, where it is possible that suspect a doubt of some sin, lest he committed it or did not do so, but now, there isn’t any suspicion, because Yom Kippur atoned [for him].
+וחכמים אומרים אין מביאין אשם תלוי – for that is the reason that he brings a suspensive guilt-offering before he becomes aware of it (i.e., whether he sinned or not), to protect him from the suffering until he becomes aware, for the Torah has compassion on the body of Israel, but the suspensive guilt-offering does not come as a free-will donation. But the Halakha is according to the Sages.
+
+Mishnah 4
+
+חייבין להביא לאחר יוה"כ – that Scripture states (Leviticus 16:30): “from all of your sins, you shall be pure before the LORD,” a sin that he doesn’t know about it other than God, meaning that he didn’t become aware that he had sinned, Yom Kippur atones, but a sin where there is an awareness of it except from God, Yom Kippur does not atone.
+
+Mishnah 5
+
+חטאת העוף ספק – as for example, when she gave birth, and we don’t know if it is from a liable species [or] from an exempt species.
+מפני שמכשירתה לאכול בזבחים – since lacking atonement is from a doubt, and she cannot eat Holy Things until she brings her atonement.
+משנמלקה נודע לה – that she did not give birth.
+הרי זו תקבר – by law that she is permitted to benefit, for it is completely unconsecrated, for because it was slaughtered in the Temple courtyard, one cannot prohibit it, for the Torah only prohibited ritual slaughter, but not the pinching of the neck [of the bird] with one’s fingernail. But the Rabbis decreed that she is prohibited to derive benefit, lest they say that we benefit from the sin offering of a fowl from doubt. But the sin-offering of a fowl that is brought on the doubt is not consumed, lest it is Holy and Holy Things that are not consumed are prohibited to derive benefit.
+
+Mishnah 6
+
+המפריש שתי סלעים – for such is the law regarding the reparation/guilt-offering (i.e., setting aside two Selaim), as it is written concerning the guilt-offering for religious sacrilege (Leviticus 5:15): “[When a person commits a trespass, being unwittingly remiss about any of the LORD’s sacred things, he shall bring as his penalty to the LORD a ram without blemish from the flock] convertible into payment to silver by the sanctuary weight, as a reparation offering/בערכך שקלים בשקל הקדש לאדם. And the Aramaic translation of Shekalim is Selaim. But the guilt-offering for theft and the suspensive guilt-offering are learned from the reparation/guilt-offering for religious sacrilege through a verbal analogy/Gezarah Shavah. It is stated here (Leviticus 5:15): "בערכך שקלים" /”convertible into payment,” and it is stated further on (Leviticus 5:18): “[He shall bring to the priest a ram without blemish from the flock] בערכך לאשם/or the equivalent, as a reparation offering. [The priest shall make expiation on his behalf for the error that he committed unwittingly, and he shall be forgiven],” and (Leviticus 5:25): “[Thus he shall bring to the priest, as his penalty to the LORD, a ram without blemish from the flock], or the equivalent, as a reparation offering/בערכך לאשם .” And the reparation offering for a designated maidservant also, for since it is a ram, it also with כסף סלעים /(at least) two silver Selaim – like these three guilt-offerings which are a ram, but the guilt-offering of a leper and the guilt-offering of a Nazir, in both of them, it is written כבש לאשם /a lamb as a guilt-offering (see Leviticus 14:21 and Numbers 6:12), they don’t come with כסף שקלים/silver Shekalim (plural, meaning a multiple of at least two).
+אם היה אחד מהם יפה שתי סלעים – even though that at the time of separation, it was not worth other than only a (i.e., one) Selah, if at the time of atonement if is worth “two” [Selaim or Shekalim], it is appropriate, for we follow according to what it is worth at the time of the atonement, therefore, that which is it worth now at the name of the atonement of two Selaim, he should offer for his guilt offering, but even though he had not acquired it at the outset other than for a Sela, and the second one should be put to pasture, because it was acquired with the monies for the guilt-offering and for the sake of the guilt offering, it’s monies should fall for a free-will donation, and this is what we hold, that the guilt-offering is permitted for a donation.
+לקח בהם שמי אלים לחולין – for eating, he has committed sacrilege with the monies and they have gone for unconsecrated animals.
+יפה עשרה זוזים – in order that two Selaim that he committed religious sacrilege with them and their added fifth, for the Selah is four Zuzim.
+היפה שתי סלעים יקרב לאשמו – for the sake of that same reparation/guilt-offeirng that he separated the monies for.
+והשני למעילתו – It explains in the Gemara (Tractate Keritot 26b) that he should not offer it for a guilt-offering, but rather, that he should give it to the treasurer for the two Selaim that he removed for unconsecrated animals , that he was liable for them and their added firth, which are between the principal and the [added] fifth ten Zuzim, and he should bring a guilt-offering of two Selaim from his house for the sacrifice of religious sacrilege.
+אחד לאשם ואחד לחולין – he purchased with the two Selaim that he separated that were Holy two rams – one for a guilt offering and the other for consuming unconsecrated food, for he had committed sacrilege with one Sela.
+אם היה של אשם יפה שתי סלעים יקרב לאשמו – the first one (i.e., the guilt offering that he is liable for), is purchased from the monies separated for this.
+והשני – which is unconsecrated, will be offered for his sacrilege, for the reparation offering of his religious sacrilege in that he spent one Selah [that had been dedicated] of the Holy [Things] for unconsecrated things, and, as for example, that I was also worth two Selahs, for the guilt-offering for sacrileges is not less than two silver Selahs.
+עמה סלע וחומשה – the principal for which he committed sacrilege and its [added] fifth, for he spent a Selah of [money devoted to] the Holy for unconsecrated things.
+
+Mishnah 7
+
+לא יביאנה בנו אחריו – if the son sinned unwittingly with the unwitting sin-offering, he should not bring a sin-offering that his father had separated in order through it, he will achieve atonement on his inadvertent act.
+
+Mishnah 8
+
+מביאים המקדש כשבה שעירה – if he separated money to purchase a female lamb for his sin-offering, he is able to procure with them a female goat if he wishes.
+הפריש לכשבה או לשעירה – he separated money to purchase with them a female lamb or a female goat.’
+העני – [if he became poor] he should bring with them a bird, and the rest is unconsecrated, as it is written for a sacrifice on a sliding scale (i.e., depending upon financial ability), concerning a female lamb or female goat ((Leviticus 5:10): “[And the second he shall prepare as a burnt offering, according to regulation. Thus shall the priest make expiation on his behalf] for the sin of which he is guilty,” which implies that from part of the thing that he separated for his sin-offering, for should he become poor, he would bring fowl from a part of these moneys. And concerning a bird, also, it is written "מחטאתו" /for the sin (see Leviticus 5:6 – “and the priest shall make expiation on his behalf for his sin.”), implying that if he became more destitute, he brings from part of the monies of the bird a tenth of an ephah; and concerning the tenth of an ephah, it is written, "על חטאתו"/for whichever of these sins” (Leviticus 5:13), which implies that if he becomes more wealthy, he should add to these monies and bring a bird, or if he became more wealth, he should bring a female lamb or a female goat.
+ונסתאבה – it became defective.
+אם רצה יביא בדמיהן עוף – as for example, if he became poor.
+שאין לעוף פדיון – it is written regarding consecrated animals that are disqualified (Leviticus 27:11): “[if (the vow concerns) any impure animal that may not be brought as an offering to the LORD] the animal shall be presented before the priest,” and it was possible that it (i.e., the Torah) should have said, "והעמיד אותה"/and he would present it – what does the inference teach us when it says, "הבהמה" /the animal (in this verse)? To teach you that an animal is redeemed but not birds nor wood, nor frankincense and neither the service vessels [of the Temple] are redeemed.
+
+Mishnah 9
+
+כבשים קודמים לעזים – in every place, Scripture advanced lambs t goats, as it is written (Exodus 12:5): “[Your lamb shall be without blemish, a yearling male;] you may take it from the sheep or from the goats,” and similarly, (Numbers 15:11): “[Thus shall be done with each ox, with each ram,] and with any sheep or goat.” It is possible that the person who says, “This burnt-offering is upon me,” and he has and he has a male lamb or a goat, he should bring the lamb, specifically.
+תלמוד לומר ואם כבש יביא קרבנו – but above this it is written (Leviticus 4:23): “[or the sin of which he is guilty is brought to his knowledge] –he shall bring as his offering a male goat without blemish;” here, it (i.e., the Torah) advanced the goat to the lamb, to teach that both are equivalent and that he may bring either of them that he wishes.
+תורים קודמין לבני יונה – for in most places, turtle-doves are written first and afterwards pigeons.
+אם זכה הבן לפני הבן – that most of his wisdom he learned from him (see Tractate Bava Metzia, Chapter 2, Mishnah 11 for a parallel statement).
+קודם את האב בכל מקום – as for example, to restore a lost object and to redeem from captivity, and to preserve life and to unload [an animal] with him. But if his father is a scholar, even though he is not equivalent corresponding to his teacher, his father comes before his teacher/Rabbi , and even his distinguished teacher [who is a scholar].
\ No newline at end of file
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+Bartenura on Mishnah Keritot
+ברטנורא על משנה כריתות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Keritot
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Keritot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שלשים ושש כריתות – to someone who transgresses willfully without warning [by two witnesses]
+הבא על אשה ובתה – or the daughter of her daughter or the daughter of her son is within this [general category], and similarly, his daughter and the daughter of his daughter and the daughter of his son, his mother-in-law and the mother of his mother-in-law and the mother of his father-in-law, all are within this [general category].
+
+והעובד עבודה זרה – like the manner of their worship, or one who slaughters a sacrifice, or one who offers incense or offers a libation and prostrates oneself, even if it is not the manner of their worship as such.
+בעל אוב – and the soothsayer/charmer is included within this [general category], for both were mentioned in one negative [commandment], and the Tanna/teacher [of the Mishnah] took [the term] אוב/necromancy, which is the first one [mentioned] in Scripture.
+והמחלל את השבת – with one of the forty-minus-one primary forms of work and their derivatives.
+נותר – holy things after their time has passed.
+פגול – Holy things that he thought to consume them outside of their [appropriate] time [period] or outside of their [appropriate] place.
+השוחט – [he who slaughters] holy things outside [of the Temple court] is liable, even though he had not offered them up, as it written (Leviticus 17:4): “and does not bring it to the entrance of the Tent of Meeting, [before the LORD’s Tabernacle;] bloodguilt shall be imputed to that man: he has shed blood, that man shall be cut off [from among his people].”
+ומעלה – Is also by extirpation, as it is written (Leviticus 17:8-9): “[Say to them further: If anyone of the house of Israel or of the strangers who reside among them] offers a burnt offering or a sacrifice, (9) and does not bring it to the entrance of the Tent of Meeting,” but if he slaughtered it and offered it unwittingly, he is liable for two sin-offerings.
+והמפטם את שמן המשחה – with the weight of the frankincense and in the measurement of the oil, like that which Moses did in the wilderness. But he made it to anoint with it. But when one pounds spices for practice or to transmit it to the community, he is not liable.
+והמפטם את הקטורת – eleven ingredients of incense – if he took from each one of them according to its determined weight in the words of the Sages, and mixed them in the manner that they would mix the incense that they offer in the Temple, he would be liable for extirpation. And he would make it in order to smell it. But if he did it just for practice or to transmit it to the community, he is exempt.
+והסך בשמן המשחה – that Moses did, that was not for the needs of the priesthood and the kingship, he is liable. For they would not give from that oil other lthan upon the head of the High Priest, and even if he was the son of the High Priest, they would anoint him with the same soil that Moses made in the wilderness. And from it, we anoint the kings of the House of David. But we don’t anoint the king the son of a king, if there had not been there a disagreement, like he anointed Solomon because of the dispute with Adoniyah, or Joash because of the dispute with Ataliah and Yehoahaz because of Yehoyakim his brother who was older than him. But the anointing of the priests occurs when they pour from the oil on his head and anoint between his eyebrows like the Greek KI. But the anointing of the kings is like a crown.
+הפסח והמילה במצות עשה – and they have extirpation, but there is no sacrifice for their inadvertent [transgression]. But all of these are negative commandments, and they are liable for a sacrifice for their inadvertent transgression, but the sacrifice is not other than for a negative commandment. For concerning the sacrifice, it is written (Leviticus 4:22): “who incurs guilt by doing unwittingly any of the things which by the commandment of the LORD his God ought not to be done.”
+
+Mishnah 2
+
+ועל שגגתן חטאת – an inadvertent [act] that we are liable for it a sin-offering, as, for example, a person who comes upon one of those forbidden on account of consanguinity thinking that she is his wife, and/or the person who practices idol worship by prostrating to it, thinking that the Torah forbad [only] slaughtering of a sacrifice, offering incense and the act of libation, but not prostration, and/or a person who violates the Sabbath thinking that it was a weekday, and similarly, anything similar to this that he knows the essence of the prohibition but that this act that he was doing was hidden from him [that it is forbidden]. But the person who says that it is completely permitted, that uproots the body, as for example, who states that there is no Shabbat in the Torah, that idolatry is not forbidden in the Torah, this one is not acting inadvertently, but rather he is the victim of an accident/is the victim of an unavoidable accident and he is exempt [from a sin offering].
+לא הודע (it is not made known, conscious) – as, for example, two olives, one of forbidden fat and one of permitted fat, he ate one of them and does not know which of them he ate; [and/or] his wife and his his sister are with him in bed and he has comes upon one of them [for sexual relations] and he doesn’t know upon which of them he came.
+אשם תלוי (uncertain guilt offering) – because he comes on a doubt, which is called, an uncertain guilt offering, that suspends and protects him from the suffering/trials, and does not atone, but if became known to him afterwards with certainty that he had sinned, he brings the regular sin-offering.
+המטמא מקדש וקדשיו – that he enters into the Temple when he is [ritually] impure or [as a Kohen] eats Holy Things while in a state of impurity.
+מפני שהוא בעולה ויורד (sliding-scale offering – for entering the Temple or partaking of sacrifices while ritually impure) – but the guilt offering does not come other than a matter where its willful violation is [punishable] by extirpation and its inadvertent [sin] is through a fixed sin-offering, but this, since his inadvertent act is with a sliding scale offering (i.e., the rich bring a a sacrifice from the sheep and the poor brings either two doves or two pigeons – see Leviticus 5:2-11), there isn’t through his lack of awareness a guilt offering.
+אף המגדף – we don’t bring on his inadvertent sin a sin offering, and on his not being aware, also, he is not liable for a guilt offering, for the Merciful stated regarding a sin-offering (Numbers 15:29): “[You shall have one law for him] that does anything unwittingly,” except for one who blasphemes, which does not have an action. And the Halakah is according to the Sages.
+
+Mishnah 3
+
+כמין בהמה חיה ועוף – since it was stated about them – a creation like mankind. But the Halakha is not according to Rabbi Meir.
+סנדל (a flat fish-shaped abortion -see Tractate Niddah, Chapter 3, Mishnah 4) – it is offspring but its form is hollowed out/reduce in size. And the language/word סנדל – it is hated and thin/sparse. Such is what I found. But my teachers/Rabbis explained that it is a piece of meat/flesh that is made like the form of a sandal and regularly comes with offspring.
+שליא (after-birth/placenta) – for there is no afterbirth without the offspring.
+שפיר מרוקם (and if the fetus was articulated – see Tractate Niddah, Chapter 3, Mishnah 3a – to form the limbs of the embryo) – the hide that the offspring is articulated in, that has within it the form of small limbs. For since it was made like the egg-shell, it is called שפיר .
+וכן שפחה שהפילה – for you might think I would say, that when we say that all commandments that a woman is obligated for [to perform], a slave is obligated for it [as well], these words [refer to] commandments that are equivalent for a man and a woman, but there is among women those who give birth [to offspring] but they are not found among men, I could say that a maidservant is not liable, therefore, it was taught, “and similarly, a maidservant who aborts [brings an offering and it is eaten].”
+
+Mishnah 4
+
+ואין ידוע מה הפילה – it it is the form of a human being, and she is obligated but if it is [in the form of] fish or locusts and she is exempt. She brings a sacrifice of two turtle-doves – one for a burnt-offering and one for a sin-offering. On that of the sin-offering, she stipulates/makes a condition and states: if I gave birth to a species which is an obligation [to bring an offering], this will be for my obligation, and if not, let the burnt offering be a free-will donation. But regarding the sin-offering, she cannot make a stipulation/condition, for the sin-offering is not a free-will offering, and she brings it with doubt. But it is not consumed [by the priests] for perhaps she does not have an obligation to bring a sacrifice, and the pinching of the bird’s neck is like a mere carrion. But because of non-sacred things in the Temple
+
+
+ואחת מין חובה – flat-fish shaped abortion or an afterbirth/placenta, and it is not known which obligatory species she had aborted, Everyone brings two turgtle-doves and it is not eaten.
+אימתי – it is not eaten.
+בזמן שהלכו – when they brought the couple of sacrificial birds to the Kohen and went on their way, and they are not able to designate/stipulate, but if both of them stand as one, they bring one sin-offering and make the stipulation/designation between them, “behold this one is mine [and your part is forgiven/renounced].” But if you are the one who is liable [to bring the sacrifices], “behold it is yours [and my part is forgiven/renounced],” and that sin-offering is offered and consumed [by the priest]. For especially, the sin offering that comes as a result of a sin, the condition/stipulation does not take effect for it, as it is written (Leviticus 4:28): “or the sin of which he is guilty is brought to his knowledge, but here, when the women bring a sacrifice to be permitted in the eating of Holy Things, that can bring it and make the stipulation/designation. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 5
+
+גנינים (an abortion filed with lumps of a fleshy substance – see also Tractate Niddah, Chapter 3, Mishnah 2 and 3) – variegated colors. But I heard, like worms.
+המפלת יום ארבעים – until they will pass forty of her pregnancy, it is mere water.
+ר' שמעון מחייב ביוצא דופן (a fetus extracted by means of the caesarean section) – as it is written (Leviticus 12:5): “If she bears a female/ואם נקבה תלד ,” it should have been written – “if she is a female [offspring],” but there increased for her another birth, and what is it? A fetus extracted by means of caesarean section. But the first Tanna/teacher [of the Mishnah] held that, Scripture stated (Leviticus 12:2): “When a woman at childbirth bears (or alternatively, ‘brings forth seed),” until she gives birth from the place where the woman is first [to release her egg].”
+
+Mishnah 6
+
+המפלת לאור שמונה ואחד – that she gave birth to a female, but the night of the eighty-first day that she was fit/worthy on the morrow to bring her atonement for the abortion.
+בית שמאי פוטרים מן הקרבן – from the second birth. Even though it is after the completion (i.e., of the sixty-six days, following fourteen days of ritual impurity – see Leviticus 12:5-6), for since it is night, and the appropriate time for the sacrifice had not ended for the sacrifice, for the night is wanting (i.e., too early) for a sacrifice, as it is written (Leviticus 7:38): “[with which the LORD charged Moses on Mount Sinai,] when (literally, on the day – as opposed to the night) He commanded [that the Israelites present their offerings to the LORD, in the wilderness of Sinai],” therefore, regarding the matter of sacrifice is is considered like it is within the completion [of the period].
+מאי שנא אור לשמונים מיום שונים ואחד – for certainly, she is liable for the sacrifice on the non-viable birth/premature fetus that she aborted according to the opinions of all, for since it is after the purification of the period [following pregnancy], she aborted.
+אם שוה לו לטומאה – for you certainly admit that at the setting of the sun of the eightieth day, her days of purification had ended, and if she saw [blood] on the night of the eighty-first day, she is ritually impure.
+הדמים אינם מוכיחים – and the blood that you state if it is equivalent to it in ritual uncleanness, it is not a proof, for the abortion within the purification, her blood is ritually impure because of the birth, and she is not liable for a second sacrifice because all that comes within the period of purification is considered as if it comes with the first birth and in that the School of Hillel admits [to the correctness of the view of] the School of Shammai].
+
+Mishnah 7
+
+חמשה ספיקי זיבות – doubtful gonorrhea/flux (for a female) , as such example, she claims that she saw three [consecutive] days and does not know if it was during he days of her menstrual cycle or during the days of her flux, she brings a sacrifice which is not consumed. Doubtful miscarriage is, for example, when she aborted and did not know what she aborted. If she has upon her five doubtful fluxes or five doubtful abortions [she brings one sacrifice].
+מביאה קרבן אחד – a sin=offering of a fowl that is brought for a doubt.
+ואוכלת בזבחים – for his sacrifice comes o purify her, for it is like a ritual immersion, for if a woman had been defiled with several defilements, one ritual immersion counts for all of them, even this sacrifice is similar.
+ואין השאר עליה חובה – the Sages did not require her to bring them, for even the one [sacrifice], with difficulty, they permitted to offer a doubtful pinching of an unconsecrated bird’s neck to the altar, but rather if this is not the case, she doesn’t have a remedy to become purified with Holy Things.
+חמש לידות ודאות או חמש זיבות ודאות מביאה קרבן אחד אוכלת בזבחים – as has been explained.
+והשאר עלהי חובה – as is taught in a Baraita, it is possible that she brings [a sacrifice] on the birth that is before the completion and/or on the birth that is after the completion (of the eighty days), one sacrifice for both, the inference teaches us (Leviticus 12:7): “Such are the rituals concerning her who bears a child. [male or female].”
+קינין – two nests, that is four turtle-doves.
+בדיני זהב – with two golden [denars]. Each nest is a golden denar.
+המעון הזה – this is an oath [taken by Rabban Shimon ben Gamliel]..
+נכנס לבית דין ולימד וכו' – even though it was lenient in Torah law. But he taught a thing that was not Halakha, because of (Psalms 119:126): “It is a time to act for the LORD, [for they have violated Your teaching],” he did so. For where it not for this, they would not find it, and they would prevent the poor from bringing even one [sacrifice], and they would eat Holy Things in a physical state of ritual impurity.
+ברבעתים = two nests for two-quarters of a silver Denar. And a gold Denar is twenty-five silver Denars.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+ארבעה מחוסרי כפרה (four whose atonement is incomplete) – that they bring an atonement (i.e., a sacrifice), but not for the sin, but rather to [be able to] eat Holy Things.
+והמצורע – and this is also not considered for the lepers/metzoras, just as that it considers males with a flux and females with a flux, because the for the male with a flux and the female with a flux, the essence of their ritual defilement is disputed, for a male with a flux defiles through sightings and even if he saw three sightings in one day he is ritually defiled and brings one sacrifice, but the female with a flux does not bring a sacrifice until she sees three days one after another, therefore, we consider them as two [different entities], but the male leper and the female leper, the essence of their ritual defilement is not divided, as for both of them, the measurement of their defilement is like the size of a bean.
+גר מחוסר כפרה – The first Tanna/teacher [of the Mishnah] holds that a convert, since he circumcised and immersed [in a Mikveh], is permitted to eat Holy Things, and the sacrifice is not indispensable other than to enter into the community (See Exodus 24:8 – “Moses took the blood and dashed it on the people and said, “This is the blood of the covenant that the LORD now makes with you concerning these commands.”). Therefore, he is not considered among the general group of those whose atonement is incomplete.
+עד שיזרוק עליו הדם – if he didn’t bring the sacrifice of cattle. But if he brought the burnt offering of fowl, until its blood will be emptied out onto the wall of the altar.
+ונזיר ליינו ותגלחתו – the sacrifice [brought] by the Nazirite permits him to drink wine and to cut his hair and to become defiled to the dead, for even though he has completed the days of his Nazirite [vow], he is not permitted to have wine or to cut his hair or to become defiled by the dead until he brings a sacrifice. But the first Tanna/teacher [of the Mishnah] does not consider the Nazirite, and doesn’t teach other than those who would be permitted to Holy Things, but the Nazirite when he brings a sacrifice, is permitted to have wine, which is unconsecrated.
+
+Mishnah 2
+
+הבא על שפחה חרופה (someone who has sexual relations with a designated maidservant – who is half-slave and half-free and betrothed to a Hebrew slave) – as it states in Scripture (Leviticus 19:22): “With the ram of reparation offering the priest shall make expiation [before the LORD},” and further it is written, “and the sin that he committed will be forgiven him,” to include a willful transgression like that of an inadvertent sin.
+ונזיר שנטמא – as it is written (Numbers 6:9): “If a person suddenly dies near him,” – פתע/aforethought – this is inadvertently, and similar it says (umbers 35:22): “Or if he pushed him without malice aforethought,” -פתאום/suddenly – this is willful, but there is no punishment other than through willful [transgression].
+ועל שבועת העדות – a sliding-scale offering that is stated for the oath of testimony (i.e., if a plaintiff claims that witnesses have information supporting his case and requests that they testify on his behalf, and they refuse to testify and deny that they have this information, they are required to take an oath to that effect. If the oath of testimony was taken falsely, they are required to bring a sin-offering as an atonement.), Scripture requires on the willful offender like the one who acted inadvertently, for it all of them it is stated in all of them, "ונעלם" /”and the fact has escaped him” (Leviticus 5:4), but here, it does not state, “ונעלם”/:”and the fact has escaped him.” (see also Tractate Shevuot, Chapter 4, Mishnayot 1-2).
+ועל שבועת הפקדון – the guilt offering that is mentioned in the oath of a deposit (i.e., an oath taken with the intention of falsely denying a deposit or a debt. One who owes another money or property and denies his obligation, whether the false oath was deliberate or the result of an honest mistake must repay his debt and add one-fifth to it, and he must bring a ram as a guilt-offering) is liable for it for willful/intention transgression like one who does it unintentionally, that is derived [by verbal analogy/Gezerah Shavah see Tractate Shevuot, Chapter 5, Mishnah 1), that they derive תחטא תחטא through verbal aalogy (Leviticus 5:21-22 and Leviticus 5:1): “When a person sins/תחטא and commits a trespass against the LORD by dealing deceitfully with his fellow in the matter of a deposit or a pledge, or through robbery, or by defrauding his fellow; 22)or by finding something lost and lying about it; if he swears falsely regarding any of the various things that one may do and sin thereby (from the Oath of Testimony – Leviticus 5:1 –"ונפש כי תחטא"/”if a person incurs guilt – [when he has heard a public imprecation and – although able to testify as one who has either seen or learned of the matter – he does not give information, so that he is subject to punishment).
+
+Mishnah 3
+
+הבא על שפחה חרופה ביאות הרבה – as it is written (Leviticus 19:22); “With the ram of reparation offering the priest shall make expiation for him [before the LORD], for the sin that he committed, but he should have been able to write, “for his sin” and be silent. What is "אשר חטא"/that he committed (mentioned TWICE in this verse)? To include many sins. But these words are when he makes many sexual advances of one maidservant, but if he came upon many maidservants, even with [just] one act of forgetfulness, he is liable for each and every maidservant, as it is written (Leviticus 19:20): “who is a slave [and has been designated for another man],” to be liable for each and every maidservant.
+ונזיר שנטמא טומאות הרבה – when he became defiled within seven days of his defilement, it is not necessary to state that he doesn’t bring other than one sacrifice, and it is a long [period of] defilement, for it is necessary for the one who became defiled on the seventh day which is the day of his shaving. But this Tanna/teacher holds that the Biblical verse as it is written (Numbers 6:11): “That same day he shall re-consecrate his head,” which is the day of his shaving as stated, for a Nazirite, purity occurs to him on the same day. But now, you might think I would say that he became defiled two times on the seventh day, that would be many defilements, for this one began his Nazirite vow in ritual purity, that would obligate him to two sacrifices, this comes to teach us that regarding sacrifices, he is not liable for anything other than one, and this does not come to the appropriate hour for a sacrifice, for even though that the ritual purity of his Nazirite [vow] begins from the seventh day, the time which is appropriate for a sacrifice, it is not other than from the eighth day.
+המקנא לאשתו ע"י אנשים הרבה – as it is written (Numbers 5:29): “This is the ritual in cases of jealousy,” – one Torah for many jealousies.
+ומצורע שנתנגע גגעים הרבה – as, for example, that he became afflicted with leprosy and was healed, and then was afflicted with leprosy and was healed many times, he does not bring other than one sacrifice for all of them, as it is written (Leviticus 14:2): “This shall be the ritual for a leper [at the time that he is to be purified],” – one Torah/ritual for a leper many times over.
+הביא צפורים ונתנגע – in the Gemara (Tractate Keritot 9b) explains that this is how it should be taught: the birds did not count to make permanent/fixed for the poor and for the rich, for if he was poor at the time [of the bringing] of the birds, and he became rich prior to his bringing his sin-offering, he has to bring the sacrifice for the rich person. But if he was rich and then became poor, he brings the sacrifice of poverty until he brings his sin-offering. For we follow after the sin-offering whether [he is] in poverty or in wealth, as it is written (Leviticus 14:32): “[Such is the ritual for him who has a scaly affection] and whose means for his purification are limited.” When he doesn’t have the means at the time of his purification, he brings [according to] his poverty, and even though he became rich afterwards, but his purification, that is his sin-offering is his atonement. [The leper’s sacrifice is two lambs – one for a sin-offering and one for a guilt offering.]
+עד שיביא אשמו – that is his purification, his guilt-offering is implied, that he gives from his money on his possessions/wealth which make him fit to eat Holy Things. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+האשה שילדה ולדות הרבה – As we go and explain how, as, for example, she aborted within the eighty [days] of [giving birth to] a female [child], that she immersed [in a ritual bath] after two weeks of ritual impurity and had sexual relations [with her husband] and became pregnant, and aborted a female after forty [days] of formation, which is fifty-four [days] from her first giving birth, and then she returned and aborted at the end of fifty-four days of this, and for this, it (i.e., the Mishnah) took a female, for with male [children born], we don’t say this, for if she aborted within forty days of a male [child], this second [abortion] is mere water, for a fetus is not formed until forty days.
+והמפלת תאומים – even male [children], as, for example, she became pregnant with triplets, and she aborted one [of them] after forty [days] , and the second remained and came out within the days of the first purity, and the third within the days of the second purity, for each of these, she doesn’t bring other than one sacrifice, as it is written (Leviticus 12:7): “Such are the rituals concerning her who bears a child, male or female,” which teaches that she brings one sacrifice for many births, it is possible even on a birth that is before the completion/fulfillment [of her purification] and one that is after fulfillment/completion [of her purification] also she does not bring anything other than one sacrifice, the inference teaches us: “Such/זאת [are the rituals concerning her who bears a child].”
+רבי יהודה אומר מביאה על הראשון ואינה מביאה על השני – Rabbi Yehuda distinguishes between [single aborted] births and twins, and states that she brings [a sacrifice] on the first offspring, but not on the second that was born within the completion/fulfillment [of purification] of the first , and she brings for the third, because he was not born within the completion/fulfillment [of purification, for we don’t consider fulfillment/completion for the second [child], for he is like one that doesn’t exist, for since he was born within the period of fulfillment [of purification] of the first, but the third is the beginning of giving birth. And she does not bring on the fourth, for he was born within the period of fulfillment/completion [of purification] for the third, but the third [child] was not born in the midst of the fulfillment/completion [of purification] for the first [child] for the days of her ritual impurity of the first [child] had passed and concerning twins, Rabbi Yehuda also disputes/distinguishes. For even though their pregnancy is as one, we don’t say that it was one long birthing and that there is also a fulfillment of [a period of ritual impurity] for the second [child], but the third [child] is not [liable] for a sacrifice, but rather, if the third was born after the fulfillment of [the period of ritual impurity] of the first, Rabbi Yehuda holds that she brings a sacrifice for the [birth of] the third child/son, but on the completion [of the period of impurity] for the second son, we don’t care for it is as if he doesn’t exist, for as what Rabbi Yehuda states that the second offspring is like it doesn’t exist, and regarding a sacrifice, since it was born within the time period of the first [obligatory] sacrifice, but regarding ritual impurty, he admits that she has the days of ritual impurity [ and all the time that she aborts a male child, she sits upon him seven days of ritual impurity and thirty-three days of blood purity]. But any time she aborts a female child, she sits upon it for two weeks of ritual impurity and sixty-six days of blood purification. But the Halakha is not according to Rabbi Yehuda.
+עולה ויורד – it ascends [in value] for the rich, and descends [in value] for the poor, for if he is rich, he brings a lamb or a female goat, and if he is poor, two turtle-doves or pigeons, and the poorest of the poor brings one-tenth of a an Ephah of fine flour.
+שמיעת הקול – “when he heard a public imprecation” (Leviticus 5:1), and the ritual defilement of the Sanctuary and its Holy Things inadvertently, and an oath on a statement (i.e., taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story – see Tractate Shevuot, Chapter 3, Mishnah 7)), all three of them are written explicitly in the Torah portion of Vayikra (Leviticus 5:1, 2-4 and 5-11) what they bring for the poor and the poorest of the poor.
+והיולדת – with those women who are wealthy – a lamb for a burnt- offering and a pigeon or turtle-dove for a sin-offering. For the poor – two turtle-doves, which are a single pigeon of a bird in place of a lamb. But the poorest of the poor is not mentioned regarding a woman who gives birth. And Similarly, the leper, the rich [bring] two lambs, and poor brings two turtle-doves in place of the two lambs, but the poorest of the poor do not it.
+שוין במכות ובקרבן – if both of them are acting willfully, both are flogged as we establish (Numbers 5:6): “When a man or woman commits any wrong toward a fellow man, [thus breaking faith with the LORD, and that person realizes his guilt],” the Written {Torah] compares a woman to a man for all punishments that are in the Torah. But if both of them act inadvertently, they bring a sacrifice, for regarding both of them, it is written, “extirpation” for willful behavior, as it is written (Leviticus 18:29): “such persons shall be cut off [from their people],” and all that their willful acts are [punishable with] extirpation and inadvertent acts are [punishable with] a sin-offering.
+ובשפחה לא השוה that the woman is flogged, as it is written (Leviticus 19:20): “there shall be an indemnity [they shall, not, however, be put to death, since she has not been freed];” she [is punished] with flogging and he with a sacrifice of a ram as a guilt-offering. The language בקרת/indemnity, as is read, because we call upon the one being whipped (i.e., her, the maidservant) (Deuteronomy 28:58): “If you fail to observe faithfully [all the terms of this Teaching that are written in this book]” (Deuteronomy 28:59): “The LORD will inflict extraordinary plagues upon you, etc. ”Alternatively, [the word] בקרת means a visitation, that the Jewish court will visit and state to the one being whipped how many lashes he can accept.
+עשה בהן המערה (he who passes through the first stage – exciting the sexual organ by contact – as punishable as him who finishes) – the man who inserts the membrum virile alone (i.e., first stage of sexual contact).
+
+וכל העריות חייב על כל ביאה וביאה – and with a maidservant, as we said earlier in our chapter [Tractate Keritot 9a], he brings a sacrifice for each sexual act.
+שעשה בה את המזיד כשוגג – if both of them acted willfully, or he acted inadvertently and she willfully, she receives flogging and he brings a sacrifice, but if she acted inadvertently , whether he inadvertently or willfully acted, both of them are exempt, as it is written (Leviticus 19:20): “there shall be indemnity,” and afterwards (Leviticus 19:21): “”But he must bring to the entrance of the Tent of Meeting, as his reparation offering to the LORD.” At the time when the woman is flogged, the man brings a sacrifice, if the woman is not flogged, the man does not bring a sacrifice.
+
+Mishnah 5
+
+חציה שפחה וחציה בת חורין – who is betrothed to a Hebrew slave, for he is permitted with a maidservant and permitted with a free woman. But not to a Canaanite slave, for e is forbidden to her because of the side of freedom that is within her. But were she not a half-maidservant, the betrothal would take effect with her, but both are killed, but now, the betrothal partially takes effect with her because of the side of freedom that is in her, but it does not take effect with her completely because of the side of servitude that is within her, and that is what is written (Leviticus 19:20): “they shall not be put to death, since she has not been freed,’ but if she is freed, they are liable.
+והפדה לא נפדתה – implying she is redeemed slightly but she is not redeemed completely (see Leviticus 19;20).
+זו היא שפחה ודאית – meaning to say that she is a complete maidservant. And this that is written (Leviticus 19;20): “but has not been redeemed.” The Torah speaks in the language of humans.
+כל העריות מפורשות – that they free women and we don’t have anything left, and she is definitely different/strange – half maidservant and half free-woman and Rabbi Eleazar ben Azariah is equivalent to Rabbi Akiva, but he said to Rabbi Yishmael: “I hold like you, that the Torah speaks in the language of humans, however, here, it is different, from that it is written (Leviticus 19:20): “or given her freedom,” [the phrase], ‘ but has not been redeemed,” what is the reason for it? Learn from it, that someone who is half a maidservant and half a free-woman. But the Halakha is according to Rabbi Akiva.
+
+Mishnah 6
+
+כל העריות – if one is an adult, the man or the woman, and the other is a minor, the minor is exempt but the adult is liable. But regarding a maidservant, it is not so, for if one is a minor, the adult also is exempt, for they are juxtaposed [in close context]/compared by analogy to each other (Leviticus 19:20): “there shall be an indemnity” and (verse 21): “But he must bring [to the entrance of the Tent of Meeting], as his reparation offering [to the LORD, a ram of reparation offering],” at the time when she is flogged, he brings a sacrifice, but [if] the woman is not flogged, the man does not bring a sacrifice.
+אחד ער ואחד ישן ישן פטור – but the one who is awake is liable. But if the maidservant who has been designated [for another man] is awake, she is also exempt, for they have been compared by analogy/juxtaposed [by close context] to each other as we have stated.
+שוגג בחטאת ומזיד בהכרת – and the maidservant who is a designated [to another man], if he acts willfully and she acts inadvertently, both of them are exempt, For since the woman is not flogged, the man does not bring a guilt-offering. But if he acted inadvertently and she acted willfully, she is flogged and he brings a guilt-offering.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אמרו לו – even if one [witness] says to hm, “you ate forbidden fat,” and he is silent and doesn’t contradict him.
+מביא חטאת – by his word.
+שנים אומרים לו אכלת חלב – and even one-hundred [witnesses], but he contradicts them and says: “I am sure that I did not eat [prohibited fat],” he does not bring a sacrifice through their word, as it is written (Leviticus 4:28): “Or the sin of which he is guilty is brought to his knowledge,” and not that others would inform him.
+רבי מאיר מחייב – but the Halakha is not according to Rabbi Meir.
+אם הביאוהו שנים כו' – as, for example, if they testified against him that he killed a person.
+ם ירצה לומה מזיד הייתי – if he would want to exempt himself through a lie, he would be able to say, “I acted willfully” for a person who acts willfully is exempt from a sacrifice.
+
+Mishnah 2
+
+חלב וחלב – two olives of forbidden fat.
+בהעלם אחד – but two acts of forgetfulness/brought to his knowledge, he would be liable on each one, for we hold that the acts of forgetfulness divide.
+ממין אחד חייב – this comes to tell us that even though the two halves of olives are not from one tray/charity plate, , that is, from one cooked dish, but they are cooked separately, even so, ethey combine, because the plates do not separate.
+
+Mishnah 3
+
+כמה ישהה האוכלן – for the two halves of olives that we mentioned combine.
+כאילו אוכלן קליות – we see them as if they had been broken into [thin] crumbs like parched corn and eat them one by one closely after the other, and in this we estimate if he ate one-half of an olive and he ceased and an hour ate another half-olive, but if he delayed from the beginning until the end in order to eat parched corn at close intervals to each other, they combine, but if he did not stop from eating, but rather that he delayed in chewing them and swallowing them, even the entire day, they combine, according to the words of Rabbi Meir.
+וחכמים אומרים עד ישהה מתחילה ועד סוף כדי אכילת פרס (eating a piece/a certain quantity of bread) – meaning to say, even if he didn’t stop between eating one-half of an olive and the eating of the other half, but rather, that he delayed in chewing the two halves of olives [for the time it would take] in order to eat a piece of bread, from the beginning of eating until the end of swallowing, they combine. But more than [the time it would take] in order to eat a piece of bread, it would not combine. And the Halakha is according to the Sages.
+פרס – the language of breaking bread/piece of bread and reciting Birkat HaMazon. And this is one-half a loaf of the Eruv (i.e., to establish the joining of borders), from three loaves to a Kab, for each loave is eight eggs; it is found that one-half of a loaf is four eggs. Such is what my Rabbis have explained. But Maimonides states that it is three eggs worth.
+אכל אוכלים טמאים – A person who consumes impure foods the equivalent one-half of a loaf which is two eggs, according to the interpretation of my Teachers. But, according to Maimonides, an egg and a half, his body is disqualified from eating heave-offering/Terumah (if he is a Kohen) until he immerses [in a Mikveh]. But the person who drinks one-fourth of a LOG of wine or enters into the Temple is liable for extirpation. But now, as we state, if he delayed in the eating of half-of loaf of ritually impure food or in the drinking of one-fourth of a LOG of ritually impure drinks, that would be considered as consuming one-half a loaf, they combine to the measurement and his body is disqualified from consuming heave-offering [if he is a Kohen]. But if he delayed more than this measure, they don’t combine. And the same law applies to the measurement of a quarter of a LOG of wine of entering into the Temple, for if he delayed in his drinking in order to eat half-a-loaf or less, he is liable; more than this, he is exempt.
+אם הפסיק בה (if he interrupted) – and didn’t drink the entire quarter of a LOG at one clip and entered in the Temple, he is exempt, as it is written (Leviticus 10:9): “Drink no wine or other intoxicant, [you or your sons, when you enter the Tent of Meeting, that you may not die],” wine in the manner of his drunkenness. But if he doesn’t drink it at one clip, this is not the manner of his drunkenness. And similarly, if he placed water in it. And the Halakha is according to Rabbi Eliezer. And these words refer to when he drinks an actual one-quarter of a LOG, but if he drank more than one-quarter of a LOG, Rabbi Eliezer admits that he is liable, even if he didn’t drink all of it at one clip.
+
+Mishnah 4
+
+ארבע חטאות – one is because of [eating] forbidden fat, and one is because of eating Holy Things while [in a state of] ritually impure, and one is because of a remnant/left over (i.e., part of an offering left over after the time permitted for it to be eaten), and one because it was on Yom Kippur, for we hold throughout the entire Torah, that a prohibition does not take effect upon another prohibition , these words refer to a mere prohibition, as for example, a person who consumes the carrion of n impure animal, he is not liable because of he carrion because it is a mere prohibition that is not inclusive, nor does it add [to the prohibition]. But here, a person who was from the outset ritually pure, he was prohibited to consume prohibited fat and permitted with the rest of the meat of Holy Things. If he became ritually impure, since he became prohibited as regards the rest of the pieces of the meat of Holy Things because of ritual impurity, he is prohibited also [to consume] the prohibited fat, even though he was forbidden from the outset, and that is, an inclusive prohibition, that the final prohibition includes and prohibits other things on a person that were permitted to him from the outset. But however, it doesn’t add a prohibition on a sacred object held in hand at the delivery of an oath, but rather on the person it adds a prohibition regarding other things, and whetting the appetite and measuring also for this in his prohibition. This forbidden fat becomes a left-over (i.e., after the time permitted for it to be eaten, which is a prohibition that adds, that ab initio for a regular Kohen, is prohibited but for the Most High is permitted, since when it became a left-over, added a prohibition on the piece [of meat] itself to be forbidden even to the Most High. But since the name of a left-over prohibition takes effect upon it to make it forbidden to the Most High, it also takes affect the title of left-over regarding an ordinary [Priest] to make it liable because of left-overs, even though that without this, it would be forbidden to the regular [Priest]. The [prohibition] of Yom Kippur occurs to it, since a prohibition was added regarding a person to prohibit him from [partaking of] non-consecrated things which were permitted to him prior to Yom Kippur, whetting the appetite and measuring for this prohibited fat of Holy Things explicitly to be liable for it because of the Day of Atonement.
+ואשם אחד – the guilt-offering for misuse of consecrated articles that he benefitted from that which was consecrated [to the Temple] inadvertently. But even this prohibition adds on the sacred object that is held at the delivery of an oath, for prior to his sanctifying it, this forbidden fat was prohibited to eat, but permissible in deriving benefit, once it was sanctified, it becomes prohibited even for deriving benefit, and because the name of “dedicated to the Temple” takes effect on the forbidden fat to prohibit him from deriving benefit, it also takes effect to make him liable for eating it because he is benefitting from that which is dedicated to the Temple.
+אם היה שבת והוציאו בפיו – while he was eating it [going from one domain to another].
+חייב – [he is liable] also on he removal from one domain to another. Bur in the Gemara (Tractate Keritot 14a) it explains that this is what he said: If it was Yom Kippur that fell on the Sabbath and he took it out, he is liable for two [sins] on his removing it – because of the Sabbath and because of Yom Kippur, the two of them come as one, for at the time that he sanctified the day for Sabbath, he sanctified also for Yom Kippur. And just as there is an Eruv and removal [from one domain to another] for Shabbat, so too, there is an Eruv and removal [from one domain to another] on Yom Kippur. And the prohibition takes effect upon another prohibition with the prohibition at one time.
+אינו מן השם – meaning to say the Tanna/teacher (i.e., Rabbi Meir) did not consider anything other than sin-offerings that come because of eating, but this is because of removal [from one domain to another].
+
+Mishnah 5
+
+בתו ואחותו – as, for example, he who has sexual intercourse with his mother and gives birth from this to a daughter, and she is his daughter and his sister from his mother, but his brother’s wife who was married to him prior to this and he died, and after his death, she married his father’s brother, and her father had sexual intercourse with her while she was a menstruant woman, and now we have the prohibition of his daughter and his sister that come as one. But even though she is illegitimate and prohibited to enter into the congregation/community [of the LORD], when she married to her father’s brother, the betrothal/Kiddushin was valid with her, because Kiddushin/betrothal takes effect in those who are liable for violating a negative commandment. Alternatively, if her father’s brothers were illegitimate/Mamzerim they are permitted to marry her ab initio, but she is prohibited to her father because of the prohibition of his brother’s wife because he is an additional prohibition, for at the outset, she was permitted to all the brothers of her father, and when she married to one of them, she became prohibited to all of the rest of the brothers [of her father], and because the name of brother’s wife takes effect regarding the rest of the brothers that she was permitted to him, the name of the brother’s wife also takes effect regarding her father to make her liable also because of the wife of his brothers. If his brother died and she married the brother of her father’s father, since it adds to her a prohibition regarding the rest of his father’s brothers, it adds to her the prohibition regarding himself. She would be a married woman, since she added a prohibition regarding the world (i.e., by being married), a prohibition added to her regarding him. If she became menstruous, since a prohibition was added regarding her husband, a prohibition was also added regarding him.
+חייב עליה משום בת בתו וכלתו – as for example, when she married his son.
+ואחות אשתו – when he married the daughter of his brother-in-law, who is the sister of his daughter’s daughter from/through the father.
+ואשת אחיו – when his son died and she married the brother of this one.
+ןאשת אחי אביו – that his brother died and she married his father’s brother.
+אם עבר הזקן (if the grandfather transgressed) – the father of this one, and he married her, and afterwards, he had sexual relations with her, e is liable even on the [prohibition of] the father’s wife. But even though she is the wife of his brother, for we obligate him to an entity because of the wife of his father’s brother, so we see that she is forbidden to him, to his father because of her being his brother’s wife and she has no marital status with her, what are we dealing with here? As for example, when she fellow before him for a levirate marriage from his brother, who died without children and he engaged in levirate marriage and married her, but this grandfather who sinned who is taught in the Mishnah, which is because she is to him only a second level prohibition, because of the daughter of his son’s daughter and because of the wife of his son, because from the words of the Scribes, both of them are secondary relationships. But if you say that she is his daughter-in-law, we obligate him to an entity because she is the brother’s wife, which is not a refutation/objection, for one could establish that she is the brother’s wife of his son from his mother, and not the daughter-in-law of the father, but rather, the wife of his stepson and she is permitted to him. But if you should say, what prohibition is there that is added with the daughter of his daughter, when his father sinned and married her, for she is liable to him also, because of the prohibition of being the wife of the father, This matter is asked in the Gemara (Tractate Keritot 14b) and they answered that there is a son to the grandfather and he is the brother of that one (the Gemara uses the illustration of Ishmael dying without children and Isaac, his brother, who is the father of Jacob, engaged in a levirate marriage with Ishmael’s wife; but even though she is the wife of the brother of Jacob his son (i.e., Esau), she is not his daughter-in-law, for we are speaking here of the brother of Jacob from the mother, for he was not the son of Isaac), for since a prohibition was added through her regarding that son because of her father’s wife, a prohibition was added also regarding him.
+וכן הבא על בת אשתו – he is liable for her because of of these that he is liable with his daughter.
+ועל בת בת אשתו – he is liable because of all of those that he is liable for engaging in sexual intercourse with the daughter of his daughter. But the daughter of his wife who is his sister is found with her. As, for example, that his father either raped or seduced a woman and through her gave birth to a daughter, and afterwards he married the raped or seduced wife of his father who is permitted to him, for that daughter is his sister or the daughter of his wife. But the daughter of his wife’s daughter and the siser of his wife is found, as for example, that the father of his wife had sexual relations with the daughter of his wife, and she gave birth to a daughter, that daughter is the daughter of his wife’s daughter and the sister of his wife.
+
+Mishnah 6
+
+משום חמותו וכלתו ואחות אשתו (because of his mother-in-law, his daughter-in-law and his wife’s sister) – the father who had sexual intercourse with his daughter and produced from her a daughter, Reuven married this daughter, her mother is prohibited to him because she is his mother-in-law and [because] she is his wife’s sister; If she married the son of Reuven, there is added to her the prohibition because of his daughter-in-law. If the son of Reuven died, or he divorced her and she married his brother, there is added to her the prohibition of being the wife of his brother. If his brother dies or he divorced her and she married his father’s brother, there is added to her the prohibition of being the wife of his father’s brother. If she merely married and she is a married woman and is menstruating. If Reuven had sexual relations with her while she was married and a menstruating woman, he is liable for her because of all of these prohibitions listed by name.
+וכן הבא על אם חמותו – Laban has sexual relations with Dinah, the daughter of Leah his daughter, and he sires a daughter, whose name is Serah; the person (i.e., man) who marries Serah is forbidden to Leah because of the mother of his mother-in-law and because she is the sister of his wife, for Serah his wife and Leah are the daughters of Laban. If Leah is married to the daughter of the husband of Serah,, and becomes his daughter-in-law, and afterwards to his brother, and afterwards to the brother of his father, if the husband of Serah has sexual relations while she is a married woman and a menstruating woman, he is liable for her because of all of the categories mentioned.
+ואם חמיו – Reuven has sexual relations with his grandmother, the wife of Laban, the mother of his mother Leah, and he sires a daughter and her name is Dinah, the person who marries Dinah will be forbidden to Leah, the mother of Reuven will be forbidden to him because of [the prohibition] of the mother of his father-in-law and because of the [prohibition] of the sister of his wife, for Dinah, his wife, and Leah, the mother of his father-in-law, both of them are the daughters of the wife of Laban. If she became his daughter-in-law and afterwards the wife of his brother and afterwards the wife of his father’s brother and a married woman and a menstruating woman, he is liable for her because of all of these categories mentioned.
+הבא על חמותו חייב עליה כו' – The wife of Laban had two daughters, Leah and Rachel, and one son, whose name is Asher, and the name of Asher’s daughter is Serah, and one came from the marketplace and married Rachel and Yocheved the daughter of Leah and Serah the daughter of Asher, and afterwards, the person who marries these three women has sexual relations with the wife of Laban, he is liable on her account because of his mother-in-law, and the mother of his mother-in-law, and the mother of his father-in-law. Because of his mother-in-law, for she is the mother of Rachel his wife. And because of the mother of his mother-in-law, for she is the mother is Leah his mother-in-law. And because of the mother of his father-in-law, because she is the mother of Asher his father-in-law.
+שלשתן שם אחד הם – in one Biblical verse it is written (see Leviticus 18:17 – “Do not uncover the nakedness of a woman and her daughter; nor shall you marry her son’s daughter or her daughter’s daughter and uncover her nakedness: they are kindred; it is depravity”) and one it is not. Therefore, there is no separation of sin-offerings between them. And this is the Halakha (i.e., only one sin-offering).
+
+Mishnah 7
+
+באיטליס – a marketplace where they sell meat there.
+של אמאום – the name of a city.
+הבא על אחותו וכו' – this is what he said: he who has sexual relations with his sister who is the sister of of his father and the sister of his mother, and we have found such a case, as, for example, when Reuven had sexual relations with his mother and fathered from her two daughters and then he returned and had sexual relations with one of these daughters and from her fathered a so, and the son had sexual relations with his sister, who is the sister of his father and the sister of his mother.
+וחומר – And what if a person had sexual intercourse with five wives who are menstruating women which are one category (Leviticus 18:19): “Do not come near a woman during her period of uncleanness,” he would be liable for each and every one. A person who has sexual relations with his siter, who is the sister of his father and the sister of his mother, which are three categories, meaning to say, three negative commandments that are divided, is it not the case that he should be liable for each and every one? But this a fortiori is refuted/raises an objection, for how can five women who are menstruating be separate/distinct bodies? But the reason, is because as Scripture states (Leviticus 20:17): “He has uncovered the nakedness of his sister, etc.,” and it is an extra verse, for at the beginning of the verse, it is written “If a man marries his sister….so that he sees her nakedness, etc.” Why should he review further “that he has uncovered his sister’s nakedness,” but rather to teach about his sister who is the father’s sister and his mother’s sister, who is liable for each and every one.
+
+Mishnah 8
+
+אבר המדולדל בבהמה – most of it is detached and part of it is interwoven.
+מהו – that he should become defiled because of [the prohibition of] a limb from a living animal, as if it was detached completely, but we hold in [Tractate Hullin, Chapter 9, Mishnah 8] “The Flesh and the Juice,” that a limb from a living animal defiles like a carrion. But a limb that is detached completely from a human being completely defiles like the dead person.
+באבר המדולדל באדם – that it is partly interwoven, it is ritually pure.
+מוכי שחין (afflicted with boils) - that their limbs are falling.
+וחותכה – not because of ritual purity, for before this, it is also ritually pure, but rather so that it is not detestable on the Festival with a dangling limb.
+שמניח בו כשערה – but doesn’t cut it off completely, so as to not defile the person who cuts it (i.e., the doctor) when he touches it at the time of its separation.
+ותוחבו – to the limb.
+בסירה – with a thorn that is attached the ground.
+והוא – the sick person.
+נמשך – and the limb is torn away on its own, and the sick person is not ritually impure because he pulls himself with strength at one clip and the limb is detached from im with power and there is no contact at the time of separation.
+שהדברים קל וחומר – for just as a person is susceptible to ritual defilement while alive, the dangling limb from him is ritually pure, an animal which is not susceptible to ritual impurity while alive, is it not the case that the limb that is dangling from it is ritually pure?
+
+Mishnah 9
+
+באוכל מזבח אחד בחמשה תמחויין – with five cooked dishes separated from each other, he is liable for religious sacrilege if he consumed them prior to the sprinkling of their blood.
+שהדברים קל וחומר – just as one altar where the bodies are not divided, one is obligated on each and every one because the dishes are divided, five sacrifices whose bodies are divided, is this not the case all the more so?
+לא כך שאלן ר' עקיבא – for if he asked them about the slaughterer, what proof did they bring to him from the food, for it is possible to refute him: just as the food which is enjoyed, but rather, perforce, he didn’t ask Rabbi Akiva other than with left-over food from five sacrifices, and he also brought him a proof from food.
+אם הלכה – that this is what you received from your Rabbi/Master, he is liable for [sacrilege] for each one of the sacrifices.
+ואם לדין – that you learn it from an a fortiori from the laws of religious sacrilege, there is a response.
+את המאכיל כאוכל – for if he gave food dedicated to the Temple to his fellow, he is liable as if he at him himself, for we hold that a person who removes something dedicated to be unconsecrated, he has committed sacrifice and not the individual to whom it is was given.
+והמהנה כנהנה – with a matter that is not something eatable.
+צריף את המעילה לזמן מרובה – meaning to say, and there is another stringency regarding religious sacrilege, that if he benefited today with half of a penny, and from here until a year with another half-penny, they combine to form a penny, as well that we make a profit from (Leviticus 5:14): “When a person commits a trespass, [being unwittingly remiss about any of the LORD’s sacred things],” he increased.
+תאמר באכילת נותר – that we judge upon him that he doesn’t have one of these stringencies, and the matter is not made clear if Rabbi Yehoshua accepted that response or did not accept it. But the Halakhic decision is that a person who eats left-overs from five sacrifices in one act of forgetfulness is not liable other than for one sin-offering, and the dishes are not divided whether for leniency or stringency.
+
+Mishnah 10
+
+מלאכות הרבה מעין מלאכה אחת – many derivatives of one chief category [of work on Shabbat].
+ובשבתות הרבה – those that he did on that Shabbat he did on other Sabbaths, and all of them were in one act of forgetfulness. But in the Gemara (Tractate Keritot 16a and continued on Keritot 16b) raises the objection: Why was it necessary that it mentioned [in the Mishnah] many Sabbaths and many and many derivatives, why did it [i.e., the Mishnah] take “derivatives” and not chief categories of labor? And it answers that Rabbi Akiva asked two things from him: One: A person who does one form of work on many Sabbaths and he knows that it is Shabbat, but that he held that this labor is permitted, meaning, willfully, regarding [knowledge of] Shabbat and Inadvertently regarding labors, and this is what he asked him: this [individual] that performed one [prohibited] form of work on two Sabbaths, shall we say that since that they are on two days, even though it is one act of forgetfulness, regarding the [prohibited] work, these Sabbaths would be like divided bodies of [forbidden] labor , that are not similar one to the other, as for example, that he sowed [a field] and repeated in one act of forgetfulness - that is a willful violation of Shabbat but an inadvertent [form of] labor, that he is liable for each and every one [of the labors], or they are not like divided bodies, and it is as if he performed through one act of forgetfulness one [forbidden] form of labor ten times and is not liable for each and every one, for one can’t say here that the days in-between are a knowledge [of the violation on Shabbat] to divide, for specifically, regarding the matter of an inadvertent [violation of] Shabbat there is the awareness to know that it was Shabbat, but regarding the inadvertent nature of the labors performed, there isn’t awareness until he studies. And further, they inquired of him, if he performed many derivative acts from one primary form of labor [of the thirty-nine mentioned in Tractate Shabbat, Chapter Seven, Mishnah Two], is he liable for one [violation only] or on each and every act [performed, and for this reason, it (i.e., the Mishnah) refers to derivatives [of the primary forms of labor].
+אמר לו חייב על כל אחת ואחת – He (i.e., Rabbi Eliezer ben Hyranus) explained to him (i.e., Rabbi Akiva) that on both [questions], a stringent [response], that a person who performs one [forbidden] labor on many Sabbaths willfully disregarding Shabbat while the [individual prohibited] forms of labor are inadvertent, is liable for each and every Sabbath [when this particular prohibited labor is violated], for these Sabbaths are compared to divided bodies, and the derivates of these [forbidden] forms of labor are like [forbidden] forms of labor, and he is liable for each and every derivative, and even though they are from one chief category [of forbidden work], it is as if he did many chief categories of labor.
+ומה נדה – in the Gemara (Tractate Keritot 17a) we state that it teaches menstruating women (i.e.. plural), he who has sexual relations with five menstruating women is liable for each and every act, for they are separated entities/bodies.
+תוצאות הרבה – many different matters, as, for example, the Sabbath which has chief categories of labor and their derivatives. But [concerning] a menstruating woman, the only legal obligation that she has is [the prohibition] from sexual intercourse.
+והנדה מוזהרת עליו – as it is written (Leviticus 20:18): “[If a man lies with a woman in her infirmity and uncovers her nakedness, he has laid bare her flow and she has exposed her blood flow;] both of them shall be cut off from among their people.”
+הבא על הקטנה – He who has sexual relations with five menstruating minor [females] is liable for each and every one of them, even though the minor [female] is not warned [regarding this prohibition].
+הבא על הבהמה יוכיח – [a male who has sexual intercourse with an animal] is liable for each and every act of sexual intercourse.
+בהמה כשבת – meaning to say, just as I need to mention it regarding Shabbat, it is also necessary to mention it regarding [sexual intercourse] with animals. But Rabbi Akiva did not accept from Rabbi Eliezer [ben Hyrcanus], neither in the matter that he mentioned about one who does one chief form of labor on many Sabbaths that they are like separate bodies, nor regarding the matter of derivatives of primary forms of labor are like primary forms of labor. But the Halakha is not according to Rabbi Eliezer.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+ספק אכל חלב ספק לא אכל – and how is this to be understood? As, for example, forbidden fat and permitted were before him and he ate one of them, as is taught in the ending clause. And it is specified as it explains: It is doubtful whether he at forbidden fat and it is doubtful that he did not eat it. How so? As, for example, that the forbidden fat and permitted fat were before him and there is a fixed prohibition. But if there was before him one piece, it is doubtful whether it is forbidden fat and doubtful that it is permitted fat and he ate it, he is exempt. For the prohibition was not fixed.
+ואפילו אכל – that it was definitely forbidden fat, but doubtful that had an olive’s bulk, as for example at the time that he ate it, he thought that it was permitted fat, and afterwards it became known to him that it is forbidden fat, but it is doubtful that it has or does not have an olive’s bulk.
+אכל א אאחד מהן – but he thought that it was permitted fat, and afterwards it became known that the one was forbidden fat, but this one doesn’t know which he ate, he brings an uncertain guilt-offering (i.e., a sacrifice brought by someone who is uncertain as to whether he committed a sin that requires a sin offering). But, if at the time of eating he had a doubt, and he willfully acted and ate from doubt, this is willful behavior and he is exempt.
+שגג באחת מהן – in thinking that this is wife, and afterwards he was in doubt which of them was, he brings the uncertain guilt-offering.
+
+Mishnah 2
+
+כך על לא הודע שלהן – as for example, he ae two pieces [of meat] thinking that both of them were permitted fat, and afterwards became informed/conscious that each one of them was doubtful [as to whether it was permitted fat or prohibited fat], he doesn’t bring anything other than one suspended guilt-offering, since he was not informed of it between each consuming that he ate doubtful forbidden fat.
+ואם היתה ידיעה בינתים – the awareness of the doubt.
+כשם שהוא מביא חטאת על כל אחת ואחת – if there was certain knowledge/awareness in-between, so too, with awareness/knowledge of doubtful consumption [of forbidden fat], he brings two suspended guilt-offerings.
+חלב ונותר לפניו – and he thought that both of them were permitted fat that is acceptable.
+אשתו נדה ואחותו עמו בבית – he had sexual intercourse with one of them, while thinking to have sex with his ritually pure wife, and it was found that his wife was a menstruating woman, and another doubt, as to which of them (i.e., his sister or his menstruating wife) he had sexual relations with.
+ועשה מלאכה בהן בין השמשות – thinking that it was a weekday.
+ר' אליעזר מחייב חטאת – whichever way you turn , if he ate forbidden fat, he is liable, if he ate left-over, he is liable, and similarly for all of them.
+ורבי יהושע פוטר – for regarding the sin-offering, it is written (Leviticus 4:13): “or the sin of which he is guilty [is brought to his knowledge – he shall bring as his offering a male goat without blemish],” until he would be made known to him in how he sinned. And Rabbi Eliezer [states] that this “of the sin of which he is guilty” is needed except for someone acting unawares (i.e., having n intention of doing so) the labors on the Sabbath, as for example, he had intended to cut off what was detached but cut what was attached, that he is exempt, for since he didn’t intend to make a forbidden cutting, and especially when acting unawares with work on Shabbat that he is exempt, because the Torah forbade planned, thoughtful, creative labor, but acting unawares regarding fats and illicit sexual relationships, as, for example, that he ate fat or he had sexual relations with someone forbidden to him on account of consanguinity that he didn’t intend, he is liable, according to everyone, for he benefitted [from it].
+לא נחלקו – Rabbi Eliezer who stated that we don’t require that he knew in what he had sinned, he did not dispute on Rabbi Yehoshua, and he agrees with him that a person who does creative work at twilight whether on Shabbat or on Yom Kippur, he is exempt.
+שאני אומר – half the measure of creative work was done on Shabbat and half the measurement on Yom Kippur, and there isn’t here the liability of a sin-offering.
+מעין איזה מלאכה עשה – if he ploughed or sowed.
+פוטרו היה רבי יהושע אף מאשם תלוי – for regarding the suspended guilt offering, it is written (Leviticus 5:17): “And when a person, without knowing it, [sins in regard to any of the LORD’s commandments about things not to be done, and then realizes his guilt],” excluding this one who knows that he sinned, but rather, that the sin is not something specific, and the sin-offering he is also not liable for, for even though he knew that he sinned, whichever way you turn, anyway, it was not made clear to him in what he way he had sinned. But the Halakhic decision is that he is liable for a suspended guilt-offering, whether regarding fat and left-over before him, where it is possible to have the matter verified, whether with regarding to performing creative labor at twilight, whether on Shabbat or on Yom Kippur, where it is impossible to have the matter verified, and similarly with his wife who is a menstruating woman and his sister in the house, and he acted inadvertently with one of them, in all of these, he brings a suspended guilt-offering.
+
+Mishnah 3
+
+משום שם אחד (subject to a single category) – as, for example, two menstruating women with him in the house, and he acted inadvertently with one of them.
+שהוא חייב – for behold he knew in how he sinned.
+על דבר שהוא משום שני שמות (concerning something subject to two distinct categories) – as, for example, it is doubtful if he had reaped or doubtful if he had milled/ground up.
+אפילו נתכוין ללקט תאנים וליקט ענבים – in the Gemara (Tractate Keritot 19b-20a) it explains the matter of of Rabbi Yehudah who intended to harvest figs first and afterwards grapes, and his hand went to the latter [first], and he harvested the grapes first and afterwards the figs. And similarly, if he had the intention of harvesting the black ones first and afterwards the white ones, and the matter was changed and he harvested the white ones first and afterwards the black ones,
+ר' אליעזר מחייב חטאת – for since he had intended for both of them, and it doesn’t matter to us which was earlier and which came later.
+ור' יהושע פוטר – since at the time of the harvesting, each and every one did not intend for that one, specifically, it was to him like he acted unawares and is exempt. This is the reading.
+אמר ר' שמעון תמיהני אם פטר בזה ר' יהושע. אםכן למה נאמר אשר חטה בה – the anonymous teacher of our Mishnah is amazed/surprised on the surprise of Rabbi Shimon, if so, that Rabbi Yehoshua did not exempt him, what does it (i.e., the Torah (Leviticus 4:23) stated: “or the sin of which he is guilty [is brought to his knowledge – he shall bring as his offering a male goat without blemish].” And he answers, except for someone engaged in doing the thing which he had not intended to do, excluding the person who did not have the intention to harvest at all, or that he had the intention to harvest figs alone, and [ended up] harvesting grapes alone, that he didn’t act on his thoughts in any way at all. But the Halakha is according to Rabbi Yehoshua, and like the way Rabbi Yehuda explained his words.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+דם שחוטה – whether cattle or wild beast or fowl, whether the blood of a stabbed animal, whether the blood of tearing loose the windpipe and gullet before cutting, whether the organs, the cutting of which is an indication that the animal has been slaughtered according to the ritual (i.e., the windpipe and gullet), and similarly, the blood of the arteries with which the life goes out (i.e., the splashing blood), whenever it flows in an uninterrupted jet (i.e., splashing), meaning the middle, when the first goes out which is the beginning of the uninterrupted jet, and the last is after the flood diminishes and is reduce, which flows gently/comes down slowly nearby and does not splash from afar, for this is not the blood of the soul.
+חייבים עליו – if he consumed form it an olive’s bulk, he is liable for extirpation.
+דם הלב – blood that is absorbed in the skin of the heart, and it is like the rest of the blood of the limbs which is a negative [commandment] and we are not liable for extirpation for it, but the blood that is found in the chamber/cavity of the heart, it comes from the throat, as the cattle pants at the time of the ritual slaughter and blood enters from the throat in the chamber of the heart, and we are liable for extirpation for if there is within it an olive’s bulk.
+דם ביצים – there are those who interpret that the blood of the male testicles of a bull, a ram and a he-goat. But to me it appears that it is the blood that is found in the testicles of the chicken.
+ודם התמצית (the last blood oozing through the cut of a vein/that which is squeezed out) – that is wrung out/drained and is pressed out and flows gently when it leaves [the body]. The language is (Leviticus 1:15): “and its blood shall be drained out [against the side of the altar].”
+אין חייבים עליו כרת – there is no extirpation other than with the blood of the soul (from the arteries, that is splashing). As it is written (Leviticus 17: 14): “You shall not partake of the blood of any flesh], for the life of all flesh is its blood. Anyone who partakes of it shall be cut off.” But the Halakhic decision is that the blood of the spleen and the heart and the kidneys and the blood which oozes out of the arteries after the lifeblood flows out, they are [included] in the warning (Leviticus 7:26): “And you must not consume anu blood [either of bird or of animal, in any of your settlements].” But they are flogged [for their violation] and they lack any [punishment of] extirpation. But the blood that is found in the testicles [of animals], is forbidden, from the words of the Scribes. But the blood of reptiles, if they consumed from it an olive’s bulk receives flogging because of the eating of reptiles, not because of consuming blood. And the blood of fish and locusts are pure, permitted ab initio, but there must be scales in the blood of fish, which will prove for it that it is the blood of fish, because of the appearance of transgressions. But the blood of humans is prohibited from the words of the Scribes that depart from the human, but we don’t flog upon it.
+
+Mishnah 2
+
+ספק מעילות – it is doubtful if he benefited from that which is dedicated to a sacred purpose or didn’t benefit from it.
+וחכמים פוטרים – that regarding a sin-offering, it is written (Leviticus 4:27): “[If any person from among the populace unwittingly incurs guilt by doing any of the things which by the LORD’s] ממצות/commandments [ought not be done, and he realizes his guilt]” and regarding a suspensive guilt-offering , it is written (Leviticus 5:14): “[And when a person, without knowing it, sins in regard to any of the LORD’s] מצות/commandments [about things not to be done, and then realizes his guilt, he shall be subject to punishment],” all who are liable for an inadvertent act a sin-offering, are liable on not his not being aware [of having sinned], a suspensive guilt-offering, but one who benefits from that which is dedicated to a sacred purpose where he is not liable for a sin-offering on his inadvertent act but rather, an unconditional guilt-offering, he is not liable for a suspensive guilty when he was not aware/was not informed about a sin.
+שאינו מביא את מעילתו – he does not need to bring the money [as his penalty].
+שתי אשמות – that if he had been aware that he had sinned after he brought the suspensive guilt-offering, he then needs to bring a definitive guilt-offering.
+יביא מעילה וחומשה – the principal of the money when it was doubtful to him if he had benefited from it and his added fifth.
+בשתי סלעים – a ram that is purchased for two Selaim (see Tractate Zevakhim, Chapter 10, Mishnah 5), as it is written (Leviticus 5:15): “[When a person commits a trespass , being unwittingly remiss about anu of the LORD’s sacred things, he shall bring as his penalty to the LORD a ram without blemish from the flock,] convertible into payment in silver [by the sanctuary weight, as a reparation (i.e., guilt) offering].”
+ואם ספק – this is what he said, but if in his doubt he always stands, it will be a suspensive guilt-offering.
+שממין שמביא על הודע מביא על לא הודע – therefore, he is able to bring and to benefit. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+חטאת העוף ספק – a woman who doubtfully gave birth to a species doubtfully exempt (i.e., as to the character or viability of the fetus that was aborted) or that is doubtfully liable [for a sin-offering] , she brings a lamb for a burnt-offering and a gift , if it is species that is liable, it will be for the obligatory offering, and if it is for a species that is exempt, it iwill be for a donation. But the sin-offering that she brings in a doubtful case but it is not consumed, lest it is really unconsecrated and the pinching of the bird’s neck (with one’s fingernail) if something that is unconsecrated is a carrion
+תעשנה ודאין – that it should be fed to the Kohanim like other sin-offerings (if the fetus is alive).
+שממין שהיא מביאה – for one of the pairs from the turtle-doves or from one of the pigeons is what she brings as a sin-offering, whether she was a definitive mother of a child or a doubtful mother of a child.
+
+Mishnah 4
+
+ור' עקיבא מחייב – Rabbi Akiva, according to his reasoning, that requires a suspending reparation/guilt sacrifice on doubtful benefit from religious sacrilege.
+שניהם מביאין אשם אחד – in partnership, and each one says to the other, “If you ae the piece of meat of Holy Things, may my portion be forgiven to you, and may the guilt offering be completely upon you.
+אין שנים מביאים אשם אחד – for he (i.e., Rabbi Yosi) does not hold he condition for sacrifices, but if it is according to the words of the Sages, both of them are exempt; if it is according to Rabbi Akiva, each one brings a suspensive guilt offering. But the Halakha is according to the Sages, for one does not bring a suspensive guilt offering on doubtful religious sacrilege.
+
+Mishnah 5
+
+חטאה אחת – and they make a condition one with the other, as it is explained above (Mishnah 4).
+ואין שנים מביאין חטאת אחת – but each one of them brings a suspensive guilt offering, because of the piece of [meat containing] forbidden fat, and that is equivalent to the first Tanna/teacher. But this comes to tell us, that the first Tanna is Rabbi Yossi, and the Halakha is according to him.
+
+Mishnah 6
+
+חתיכה של חלב חתיכה של קודש כו' מביא אשם תלוי – even according to the Rabbis who stat that they don’t bring a suspensive guilt-offering on doubtful religious sacrileges, here they admit that he is liable, because of the piece of [meat containing] forbidden fat.
+מביא חטאת ואשם ודאי – on the piece of forbidden fat, he brings a sin offering, and on the meat of Holy Things, he brings an unconditional guilt-offering.
+חטאת ואשם – in partnership, and makes a condition: “if I ate forbidden fat, and you – Holy Things, may my part with a guilt-offering be forgiven to you, and your part with a sin-offering be forgiven to me, but if I consumed Holy Things and you – forbidden fat, may my part with a sin-offering be forgiven to you, and your part with a guilt offering be forgiven to me.
+אין שנים מביאים חטאת ואשם – in partnership, but rather, this one brings a suspensive guilt-offering and that one brings a suspensive guilt offering. But this is [the opinion of] the first Tanna/teacher. But this comes to teach us that the first Tanna/teacher is Rabbi Yossi, and the Halakha is according to him.
+
+Mishnah 7
+
+חתיכה של חלב וחתיכה של חלב קודש כו' מביא חטאת – for no matter whichever way your turn, he ate forbidden fat.
+ר' עקיבא אומר – even a suspensive guilt-offering is like a sin-offering, because of doubtful religious sacrileges. But the Halakha is not according to Rabbi Akiva.
+מביא שתי חטאות – and he, who ate them in two acts of forgetfulness, for it there had not been there a knowledge/awareness in-between, would only be liable for one [sin-offering].
+זה מביא אשם שתוי וכו' – in addition to the sin-offering that he must bring because of eating forbidden fat, he brings a suspensive guilt-offering because of doubtful religious sacrileges.
+ושניהם מביאין אשם אחד – in partnership and they make conditions.
+רבי יוסי אומר כו' – the first Tanna/teacher is Rabbi Yossi and the Halakha is according to him.
+
+Mishnah 8
+
+חתיכה של חלב וחתיכה של חלב נותר כו' – He brings a sin-offering because of forbidden fat, and a suspending guilt-offering because of doubt of left-overs, for left-overs [are punishable] by extirpation like that of forbidden fat. But the prohibition of left-overs takes effect on the prohibition of forbidden fat because it is prohibition that adds.
+מביא שלש חטאות – two [sin-offerings] because of [eating] forbidden fat, and one because of [consuming] left-overs, and this is when there for him of knowledge/awareness [of his sinning] in the meanwhile, for if not, this one only brings two sin-offerings, one because of [partaking of] forbidden fat and the other because of [eating] left-overs. But one who does not teach here “three sin-offering and an unconditional guilt offering, as is taught above (see Mishnah 6 of this chapter), because most of the left-overs do not contain the equivalent of a penny, and are not worthy of anything, but the guilt-offerings of religious sacrilege do not come on less than the equivalent of a penny.
+כל חטאת שהיא באה על חטא – to exclude the sin-offering of a mother who gave birth which does not for a sin, for Rabbi Yossi holds that two bring it in partnership and with a condition, as we stated in the first chapter. But the Halakhic decision is that a sin-offering is not brought in partnership, and even for sin offerings of lacking atonement.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+המביא אשם תלוי. יצא ויראה בעדר – with the rest of his [flock of] sheep like completely unconsecrated [animals], For Rabbi Meir holds that since he doesn’t need it, he doesn’t sanctify it.
+ירעה עד שיסתאב (sent out to pasture until it is made unclean) – but since he may have scruples (i.e., he has no clear conscience) at the time of the separation and he fears from doubtful sin, he resolved and sanctified it, and even though it might not be necessary. Therefore, it is sent out to pasture until a defect befalls it (i.e., the animal) and its monetary value falls to a free-will contribution to bring with them a donation of a burnt-offering. But the Halakha is according to the Sages.
+הדם ישפך – to the arm-pit (i.e., the name of an opening in the Temple door) that is in the Temple [one needs to say: that is in the Temple courtyard].
+לבית השריפה (the place of burning) – and even though that unconsecrated meat that is ritually slaughtered I the Temple courtyard require burial, this is like an disqualified sacrifice that requires burning.
+נזרק הדם – before he became aware [that he had not sinned].
+יאכל – the flesh/meat is eaten, as the All-Merciful stated (Leviticus 5:18): “[The priest shall make expiation on his behalf for he error that he committed] unwittingly, and he shall be forgiven,” at the time of pardon/ forgiveness, he doesn’t have awareness/knowledge. But here also, at the time of the sprinkling of the blood, that is at the time of pardon/forgiveness, he did not have knowledge, and hence, he completed all the atonement of his doubt, and he should have a kosher suspensive guilt-offering.
+אפילו הדם בכוס יזרק – for Rabbi Yossi holds that the service vessels [of the Temple] sanctify the disqualification to be offered, and everything that stands to be sprinkled is considered as if it was sprinkled, and it is as if the blood had already been sprinkled before he had awareness. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 2
+
+אשם ודאי אינו כן (an unconditional guilt-offering is not subject to the foregoing rule) – in this, the Rabbis do not dispute, for if he became aware before it (i.e., the animal) was slaughtered that he did not sin, it should go out to pasture among the flock, for the reason of the Rabbis regarding a suspending guilt-offering, since he may have scruples, he completed and dedicated it from doubt, but an unconditional guilt-offering, as, for example, if they said to him: “Did you eat Holy Things,” and it became known that he had not sinned when the witnesses were found to be plotting/lying, alternatively, when he thinks that everything is holy, but it is found to be unconsecrated, the matter is revealed that it was an erroneous consecration of property (and is not considered consecrated).
+הרי זה יקבר – since it was not sanctified, it is like unconsecrated meat that was slaughtered in the Temple courtyard that requires burial.
+נזרק הדם הבשר יצא לבית השריפה – in the Gemara (Tractate Keritot 24b) that what was taught above (by the anonymous Mishnah) , “that this is to be buried,” was not taught here, that the meat should go forth to the place of burning, for since that he holds that an unconditional guilt-offering is unconsecrated [meat], and not holy forever, is not burned, but is buried.
+שור הנסקל אינו כן – like the suspending guilt-offering. For here, he Rabbis do not dispute that if he became aware/knowledgeable that it did not kill, it goes forth and pastures in the flock.
+עגלה ערופה אינו כן – like a suspending guilt-offering, for if before its neck was broken that the killer was found, it should sent forth and pastures in the flock. But Maimonides explained, that the bull/ox which is stoned is not subject to the foregoing rule like the unconditional guilt-offering, for an unconditional guilt-offering, once it is slaughtered, it should be buried, and the bull which is stoned, wen he became aware after it had been stoned, [it] is permissible for benefit. The heifer whose neck is broken, is not subject to the foregoing rule like the bull/ox that is stoned, for a bull/ox that is stoned, if [the owner] was made aware after it was stoned, [it] is permitted for benefit, and the heifer whose neck is broken, if he [the owner] is made aware of the killer [without whom, the neck of the heifer would not have been broken], it should be buried in its place.
+כיפר ספיקה (it made atonement for its matter of doubt) – at the time of the breaking of the neck, for there was yet a doubt, and it went on its way. Therefore, it is prohibited to benefit [from it], and all of the heifers with broken necks should be buried according to law.
+
+Mishnah 3
+
+מתנדב אדם אשם תלוי – the essence of a suspensive guilt-offering is a free-will donation, for it you should think that it is obligatory, when he became conscious that he had sinned, why does he bring a sin-offering, but rather, we learn from it, that it is a free-will donation.
+חוץ מאחר יוה"כ – for the rest of the days of the year, where it is possible that suspect a doubt of some sin, lest he committed it or did not do so, but now, there isn’t any suspicion, because Yom Kippur atoned [for him].
+וחכמים אומרים אין מביאין אשם תלוי – for that is the reason that he brings a suspensive guilt-offering before he becomes aware of it (i.e., whether he sinned or not), to protect him from the suffering until he becomes aware, for the Torah has compassion on the body of Israel, but the suspensive guilt-offering does not come as a free-will donation. But the Halakha is according to the Sages.
+
+Mishnah 4
+
+חייבין להביא לאחר יוה"כ – that Scripture states (Leviticus 16:30): “from all of your sins, you shall be pure before the LORD,” a sin that he doesn’t know about it other than God, meaning that he didn’t become aware that he had sinned, Yom Kippur atones, but a sin where there is an awareness of it except from God, Yom Kippur does not atone.
+
+Mishnah 5
+
+חטאת העוף ספק – as for example, when she gave birth, and we don’t know if it is from a liable species [or] from an exempt species.
+מפני שמכשירתה לאכול בזבחים – since lacking atonement is from a doubt, and she cannot eat Holy Things until she brings her atonement.
+משנמלקה נודע לה – that she did not give birth.
+הרי זו תקבר – by law that she is permitted to benefit, for it is completely unconsecrated, for because it was slaughtered in the Temple courtyard, one cannot prohibit it, for the Torah only prohibited ritual slaughter, but not the pinching of the neck [of the bird] with one’s fingernail. But the Rabbis decreed that she is prohibited to derive benefit, lest they say that we benefit from the sin offering of a fowl from doubt. But the sin-offering of a fowl that is brought on the doubt is not consumed, lest it is Holy and Holy Things that are not consumed are prohibited to derive benefit.
+
+Mishnah 6
+
+המפריש שתי סלעים – for such is the law regarding the reparation/guilt-offering (i.e., setting aside two Selaim), as it is written concerning the guilt-offering for religious sacrilege (Leviticus 5:15): “[When a person commits a trespass, being unwittingly remiss about any of the LORD’s sacred things, he shall bring as his penalty to the LORD a ram without blemish from the flock] convertible into payment to silver by the sanctuary weight, as a reparation offering/בערכך שקלים בשקל הקדש לאדם. And the Aramaic translation of Shekalim is Selaim. But the guilt-offering for theft and the suspensive guilt-offering are learned from the reparation/guilt-offering for religious sacrilege through a verbal analogy/Gezarah Shavah. It is stated here (Leviticus 5:15): "בערכך שקלים" /”convertible into payment,” and it is stated further on (Leviticus 5:18): “[He shall bring to the priest a ram without blemish from the flock] בערכך לאשם/or the equivalent, as a reparation offering. [The priest shall make expiation on his behalf for the error that he committed unwittingly, and he shall be forgiven],” and (Leviticus 5:25): “[Thus he shall bring to the priest, as his penalty to the LORD, a ram without blemish from the flock], or the equivalent, as a reparation offering/בערכך לאשם .” And the reparation offering for a designated maidservant also, for since it is a ram, it also with כסף סלעים /(at least) two silver Selaim – like these three guilt-offerings which are a ram, but the guilt-offering of a leper and the guilt-offering of a Nazir, in both of them, it is written כבש לאשם /a lamb as a guilt-offering (see Leviticus 14:21 and Numbers 6:12), they don’t come with כסף שקלים/silver Shekalim (plural, meaning a multiple of at least two).
+אם היה אחד מהם יפה שתי סלעים – even though that at the time of separation, it was not worth other than only a (i.e., one) Selah, if at the time of atonement if is worth “two” [Selaim or Shekalim], it is appropriate, for we follow according to what it is worth at the time of the atonement, therefore, that which is it worth now at the name of the atonement of two Selaim, he should offer for his guilt offering, but even though he had not acquired it at the outset other than for a Sela, and the second one should be put to pasture, because it was acquired with the monies for the guilt-offering and for the sake of the guilt offering, it’s monies should fall for a free-will donation, and this is what we hold, that the guilt-offering is permitted for a donation.
+לקח בהם שמי אלים לחולין – for eating, he has committed sacrilege with the monies and they have gone for unconsecrated animals.
+יפה עשרה זוזים – in order that two Selaim that he committed religious sacrilege with them and their added fifth, for the Selah is four Zuzim.
+היפה שתי סלעים יקרב לאשמו – for the sake of that same reparation/guilt-offeirng that he separated the monies for.
+והשני למעילתו – It explains in the Gemara (Tractate Keritot 26b) that he should not offer it for a guilt-offering, but rather, that he should give it to the treasurer for the two Selaim that he removed for unconsecrated animals , that he was liable for them and their added firth, which are between the principal and the [added] fifth ten Zuzim, and he should bring a guilt-offering of two Selaim from his house for the sacrifice of religious sacrilege.
+אחד לאשם ואחד לחולין – he purchased with the two Selaim that he separated that were Holy two rams – one for a guilt offering and the other for consuming unconsecrated food, for he had committed sacrilege with one Sela.
+אם היה של אשם יפה שתי סלעים יקרב לאשמו – the first one (i.e., the guilt offering that he is liable for), is purchased from the monies separated for this.
+והשני – which is unconsecrated, will be offered for his sacrilege, for the reparation offering of his religious sacrilege in that he spent one Selah [that had been dedicated] of the Holy [Things] for unconsecrated things, and, as for example, that I was also worth two Selahs, for the guilt-offering for sacrileges is not less than two silver Selahs.
+עמה סלע וחומשה – the principal for which he committed sacrilege and its [added] fifth, for he spent a Selah of [money devoted to] the Holy for unconsecrated things.
+
+Mishnah 7
+
+לא יביאנה בנו אחריו – if the son sinned unwittingly with the unwitting sin-offering, he should not bring a sin-offering that his father had separated in order through it, he will achieve atonement on his inadvertent act.
+
+Mishnah 8
+
+מביאים המקדש כשבה שעירה – if he separated money to purchase a female lamb for his sin-offering, he is able to procure with them a female goat if he wishes.
+הפריש לכשבה או לשעירה – he separated money to purchase with them a female lamb or a female goat.’
+העני – [if he became poor] he should bring with them a bird, and the rest is unconsecrated, as it is written for a sacrifice on a sliding scale (i.e., depending upon financial ability), concerning a female lamb or female goat ((Leviticus 5:10): “[And the second he shall prepare as a burnt offering, according to regulation. Thus shall the priest make expiation on his behalf] for the sin of which he is guilty,” which implies that from part of the thing that he separated for his sin-offering, for should he become poor, he would bring fowl from a part of these moneys. And concerning a bird, also, it is written "מחטאתו" /for the sin (see Leviticus 5:6 – “and the priest shall make expiation on his behalf for his sin.”), implying that if he became more destitute, he brings from part of the monies of the bird a tenth of an ephah; and concerning the tenth of an ephah, it is written, "על חטאתו"/for whichever of these sins” (Leviticus 5:13), which implies that if he becomes more wealthy, he should add to these monies and bring a bird, or if he became more wealth, he should bring a female lamb or a female goat.
+ונסתאבה – it became defective.
+אם רצה יביא בדמיהן עוף – as for example, if he became poor.
+שאין לעוף פדיון – it is written regarding consecrated animals that are disqualified (Leviticus 27:11): “[if (the vow concerns) any impure animal that may not be brought as an offering to the LORD] the animal shall be presented before the priest,” and it was possible that it (i.e., the Torah) should have said, "והעמיד אותה"/and he would present it – what does the inference teach us when it says, "הבהמה" /the animal (in this verse)? To teach you that an animal is redeemed but not birds nor wood, nor frankincense and neither the service vessels [of the Temple] are redeemed.
+
+Mishnah 9
+
+כבשים קודמים לעזים – in every place, Scripture advanced lambs t goats, as it is written (Exodus 12:5): “[Your lamb shall be without blemish, a yearling male;] you may take it from the sheep or from the goats,” and similarly, (Numbers 15:11): “[Thus shall be done with each ox, with each ram,] and with any sheep or goat.” It is possible that the person who says, “This burnt-offering is upon me,” and he has and he has a male lamb or a goat, he should bring the lamb, specifically.
+תלמוד לומר ואם כבש יביא קרבנו – but above this it is written (Leviticus 4:23): “[or the sin of which he is guilty is brought to his knowledge] –he shall bring as his offering a male goat without blemish;” here, it (i.e., the Torah) advanced the goat to the lamb, to teach that both are equivalent and that he may bring either of them that he wishes.
+תורים קודמין לבני יונה – for in most places, turtle-doves are written first and afterwards pigeons.
+אם זכה הבן לפני הבן – that most of his wisdom he learned from him (see Tractate Bava Metzia, Chapter 2, Mishnah 11 for a parallel statement).
+קודם את האב בכל מקום – as for example, to restore a lost object and to redeem from captivity, and to preserve life and to unload [an animal] with him. But if his father is a scholar, even though he is not equivalent corresponding to his teacher, his father comes before his teacher/Rabbi , and even his distinguished teacher [who is a scholar].
\ No newline at end of file
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+Bartenura on Mishnah Keritot
+ברטנורא על משנה כריתות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה כריתות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שלשים ושש כריתות.</b> לעובר במזיד בלא התראה:
+<b>הבא על אשה ובתה.</b> ובת בתה ובת בנה בכלל. וכן בתו ובת בתו ובת בנו, חמותו ואם חמותו ואם חמיו, כולם בכלל זה:
+<b>המגדף.</b> מברך את השם:
+<b>והעובד עבודה זרה.</b> כדרך עבודתה. או המזבח והמקטר והמנסך והמשתחוה אפילו שאין דרך עבודתה בכך:
+<b>בעל אוב.</b> וידעוני בכלל. ששניהם בלאו אחד נאמרו, ותנא נקט אוב שהוא ראשון במקרא:
+<b>והמחלל את השבת.</b> באחת מאבות מלאכות ארבעים חסר אחת ותולדותיהן:
+<b>נותר.</b> קדשים לאחר שעבר זמנן:
+<b>פגול.</b> קדשים שחשב לאכלן חוץ לזמנן או חוץ למקומן:
+<b>השוחט.</b> קדשים בחוץ חייב, אע״פ שלא העלן. דכתיב (ויקרא י״ז:ד׳) ואל פתח אהל מועד לא הביאו דם יחשב לאיש ההוא דם שפך ונכרת:
+<b>ומעלה.</b> נמי בכרת, דכתיב (שם) אשר יעלה עולה או זבח ואל פתח אוהל מועד לא יביאנו. ואם שחט והעלה בשוגג, חייב שתי חטאות:
+<b>והמפטם את שמן המשחה.</b> במשקל סממנים ובמדת השמן כמו שעשאו משה במדבר. והוא שיעשנו לסוך בו, אבל המפטמו להתלמד או למסרו לצבור אינו חייב:
+<b>והמפטם את הקטורת.</b> אחד עשר סממני הקטורת אם לקח מכל אחד מהם כפי משקלו הקצוב בדברי חכמים ועירבם כדרך שהיו מערבים הקטורת שמקטירים בבית המקדש, חייב כרת. והוא שיעשנו להריח בה, אבל עשאה להתלמד או למסרה לצבור, פטור:
+<b>והסך בשמן המשחה שעשה משה, שלא לצורך כהונה ומלכות, חייב.</b> שלא היו נותנים מאותו שמן אלא על ראש הכן גדול, ואפילו היה בן כהן גדול מושחים אותו באותו שמן שעשה משה במדבר. וממנו מושחים מלכי בית דוד. ואין מושחין מלך בן מלך אם לא היה שם מחלוקת, כמו שמשחי שלמה מפני מחלוקתו של אדוניהו, ויואש מפני מחלוקתו של עתליהו, ויהואחז מפני יהויקים אחיו שהיה גדול ממנו. ומשיחת הכהנים היא שיוצקים מן השמן על ראשו ומושחין בין גבות עיניו כמין כ״י יונית. ומשיחת המלכים כמין נזר:
+<b>הפסח והמילה במצות עשה.</b> ויש בהן כרת, ואין קרבן על שגגתן. אבל כולהו הנך לא תעשה נינהו, וחייבים על שגגתן קרבן, דאין קרבן אלא על לאו. דגבי קרבן כתיב (ויקרא ד׳:י״ג) ועשה אחת מכל מצות ה׳ אשר לא תיעשינה:  
+
+Mishnah 2
+
+<b>ועל שגגתן חטאת.</b> שגגה שחייבים עליה חטאת היא, כגון הבא על אחת מן העריות כסבור שהיא אשתו, והעובד עבודה זרה שמשתחוה לה כסבור זיבוח וקיטור וניסוך אסרה תורה ולא השתחויה, והמחלל את השבת כסבור חול הוא, וכן כל כיוצא בזה שיודע בעיקר האיסור אלא שנעלם ממנו זה המעשה שעושה. אבל האומר מותר לגמרי, דעוקר כל הגוף, כגון האומר אין שבת בתורה, אין עבודה זרה בתורה, לא שוגג הוא זה אלא אנוס גמור הוא ופטור:
+<b>לא הודע.</b> כגון שני זיתים אחד של חלב ואחד של שומן, אכל אחד מהם ואינו יודע איזה מהן אכל. אשתו ואחותו עמו במטה, בא על אחת מהן ואינו יודע על איזו מהן בא:
+<b>אשם תלוי.</b> לפי שבא על הספק קרוי אשם תלוי, שתולה ומגין עליו מן היסורים, ואינו מכפר, שאם נודע אליו אח״כ בבירור שחטא, מביא חטאת קבועה:
+<b>המטמא מקדש וקדשיו.</b> שנכנס למקדש כשהוא טמא, או אכל קדשים בטומאה:
+<b>מפני שהוא בעולה ויורד.</b> ואין אשם תלוי בא אלא על דבר שזדונו כרת ושגגתו חטאת קבועה, והאי הואיל ושגגתו בעולה ויורד, אין בלא הודע שלו אשם תלוי:
+<b>אף המגדף.</b> אין מביאין על שגגתו חטאת, ועל לא הודע שלו נמי אין חייבים אשם תלוי. דרחמנא אמר גבי חטאת, לעושה בשגגה, פרט למגדף שאין בו מעשה. והלכה כחכמים:
+
+Mishnah 3
+
+<b>כמין בהמה חיה ועוף.</b> הואיל ונאמרה בהן יצירה כאדם. ואין הלכה כר׳ מאיר:
+<b>סנדל.</b> ולד הוא, אלא שנפחתה צורתו. ולשון סנדל, שנאוי ודל. כך מצאתי. ורבותי פירשו שהיא חתיכת בשר עשויה כצורות סנדל ורגילה לבוא עם ולד:
+<b>שליא.</b> שאין שליא בלא ולד:
+<b>שפיר מרוקם.</b> עור שהולד מרוקם בו שיש בתוכו צורת אברים קטנים. ולפי שעשוי כשפופרת של ביצה קרוי שפיר:
+<b>וכן שפחה שהפילה.</b> דסלקא דעתך אמינא כי קאמרינן כל מצות שהאשה חייבת בה עבד חייב בה, הני מילי מצוות השוות באיש ובאשה, אבל יולדת דבנשים איתא ובאנשים ליתא אימר לא תחייב שפחה, להכי תני וכן שפחה שהפילה:
+
+Mishnah 4
+
+<b>ואין ידוע מה הפילה.</b> אם צורת אדם וחייבת, אם דגים וחגבים ופטורה. מביאה קרבן שתי תורים אחד לעולה ואחד לחטאת. על של עולה מתנה ואומרת, אם מין חובה ילדתי, תהא לחובתי, ואם לאו, תהא עולת נדבה. אבל חטאת, לא מציא לאתנויי, דאין חטאת נדבה, ומייתא בספק. ואינו נאכל, דשמא לאו בת קרבן היא, ומליקתה כנבילה בעלמא. ומשום חולין בעזרה, לא אכפת לן, דכיון דאין למזבח אלא דמה לא חשיב אכילה:
+<b>וכן שתי נשים שהפילו.</b> במחבוא:
+<b>אחת מין פטור.</b> כמין דגים וחגבים:
+<b>ואחת מין חובה.</b> סנדל או שליא. ואין ידוע איזו הפילה מין חובה. מביאים כל אחת שתי תורים ואינו נאכל:
+<b>אימתי.</b> אינו נאכל:
+<b>בזמן שהלכו.</b> שהביאו קניהן לכהן והלכו לדרכן ואין יכולים להתנות. אבל אם שתיהן עומדות כאחת, מביאות חטאת אחת ומתנות ביניהן, אם אני החייבת, הרי הוא שלי [וחלקך מחול לי]. ואם את החייבת, הרי הוא שלך [וחלקי מחול לך], ואותו חטאת קרב ונאכל. דדוקא חטאת שבא על חטא אין תנאי מועיל בו, דכתיב (ויקרא ד׳:כ״ג) או הודע אליו חטאתו, אבל הכא דכי קא מייתין נשים קרבן לאשתרויי באכילת קדשים הוא, מייתין ומתניין. ואין הלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>גנינים.</b> גוונים. ואני שמעתי כמין תולעים:
+<b>המפלת יום ארבעים.</b> דעד שיעברו ארבעים יום להריונה הוי מיא בעלמא:
+<b>ר׳ שמעון מחייב ביוצא דופן.</b> דכתיב (שם י״ב) ואם נקבה תלד, והוה ליה למכתב ואם נקבה היא, אלא ריבה לה לידה אחרת, ומאי היא, יוצא דופן. ותנא קמא סבר, אמר קרא (שם) אשה כי תזריע וילדה, עד שתלד ממקום שמזרעת:
+
+Mishnah 6
+
+<b>המפלת לאור שמונים ואחד.</b> שילדה נקבה, וליל שמונים ואחד שהיתה ראויה למחר להביא כפרתה הפילה:
+<b>בית שמאי פוטרים מן הקרבן.</b> מלידה שניה. אע״ג דלאחר מלאת הוא, הואיל ולילה היא ולא יצתה שעה ראויה לקרבן, דלילה מחוסר זמן קרבן היא, דכתיב (ויקרא ז׳:ל״ח) ביום צוותו, הלכך לענין קרבן כתוך מלאת דמי:
+<b>מאי שנא אור לשמונים ואחד מיום שמונים ואחד.</b> דודאי חייבת קרבן על הנפל שהפילה לדברי הכל הואיל ואחר מלאת הפילה:
+<b>אם שוה לו לטומאה.</b> שהרי אתם מודים שבשקיעת החמה של יום שמונים כלו ימי טוהר שלה ואם ראתה בליל שמונים ואחד טמאה:
+<b>הדמים אינם מוכיחים.</b> והדם שאתם אומרים אם שוה לו לטומאה, אינו ראיה, שהרי המפלת תוך מלאת דמה טמא מפני הלידה, ואינה חייבת קרבן שני לפי שכל שבא בתוך מלאת נחשב כאילו בא עם הולד הראשון ובהא מודו בית הלל:
+
+Mishnah 7
+
+<b>חמשה ספיקי זיבות.</b> ספק זיבה הוי כגון טועה שראתה שלשה ימים ואינה יודעת אם בימי נדתה אם בימי זיבתה, מביאה קרבן ואינו נאכל. וספק לידה הוי כגון הפילה ואינה יודעת מה הפילה. ואם יש עליה חמשה ספיקות של זיבה או חמשה ספיקות של לידה:
+<b>מביאה קרבן אחד.</b> חטאת העוף הבא על הספק:
+<b>ואוכלת בזבחים.</b> שהרי הקרבן הזה לטהרה בא, הרי הוא כטבילה, שאם נטמאת האשה כמה טומאות טבילה אחת עולה לכולם, אף קרבן זה כן:
+<b>ואין השאר עליה חובה.</b> לא הצריכוה חכמים להביאן, שאף האחת בקושי התירו להקריב ספק מליקת חולין למזבח, אלא שאם לא כן אין לה תקנה ליטהר בקדשים:
+<b>חמש לידות ודאות, או חמש זיבות ודאות, מביאה קרבן אחד ואוכלת בזבחים.</b> כדפרישנא:
+<b>והשאר עליה חובה.</b> דתניא, יכול תביא על הלידה שלפני מלאת ועל הלידה שלאחר מלאת קרבן אחד לשניהם, תלמוד לומר (ויקרא י״ב:ז׳) זאת תורת היולדת:
+<b>קינין.</b> שתי קינין. דהיינו ארבע תורין:
+<b>בדיני זהב.</b> בשני [דינרי] זהובים, דינר זהב לכל קן:
+<b>המעון הזה.</b> שבועה היא:
+<b>נכנס לבית דין ולימד כו׳</b> אע״פ שהיקל בשל תורה. ולימד דבר שאינו כהלכה, משום עת לעשות לה׳ עשה כן. שאלמלא כן לא ימצאו, וימנעו העניות מלהביא אפילו אחד ויאכלו קדשים בטומאת הגוף:
+<b>ברבעתים.</b> שני קינין בשני רבעי דינר כסף. ודינר זהב הוא עשרים וחמש דינרי כסף:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>ארבעה מחוסרי כפרה.</b> שמביאין כפרה ולא על חטא אלא לאכול בקדשים:
+<b>והמצורע.</b> והא דלא חשיב נמי והמצורעת כי היכי דחשיב זב וזבה, לפי שזב וזבה עיקר טומאתן חלוקה, שזב מטמא בראיות ואפילו ראה שלש ראיות ביום אחד, טמא ומביא קרבן, וזבה אינה מביאה קרבן עד שתראה בשלשה ימים זה אחר זה, הלכך חשבינהו לתרתי, אבל מצורע ומצורעת אין עיקר טומאתן חלוקה, דשניהם שיעור טומאתן בכגריס:
+<b>גר מחוסר כפרה.</b> ותנא קמא סבר, גר כיון שמל וטבל מותר לאכול בקדשים, ואין קרבן מעכבו אלא מלבוא בקהל, הלכך לא חשיב ליה בכלל מחוסרי כפרה:
+<b>עד שיזרק עליו הדם.</b> אם הביא קרבן בהמה. ואם עולת העוף הביא, עד שיתמצה דמו על קיר המזבח:
+<b>ונזיר ליינו ולתגלחתו.</b> קרבן נזיר מתיר לו לשתות יין ולתגלחת ולהטמא למתים, שאע״פ ששלמו ימי נזרו אינו מותר ביין ובתגלחת ולהטמא למתים עד שיביא קרבן. ות״ק לא חשיב נזיר, דלא תני אלא הנך דלאשתרויי בקדשים, ונזיר דמייתי קרבן, לאשתרויי ביין דחולין הוא:
+
+Mishnah 2
+
+<b>הבא על שפחה חרופה.</b> דאמר קרא (ויקרא י״ט:כ״ב) וכפר עליו הכהן באיל האשם [לפני ה׳] על חטאתו, והדר כתיב (שם) ונסלח לו מחטאתו אשר חטא, לרבות מזיד כשוגג:
+<b>ונזיר שנטמא.</b> דכתיב (במדבר ו׳:ט׳) וכי ימות מת עליו בפתע פתאום, פתע, זה שוגג וכן הוא אומר (שם ל״״ה) ואם בפתע בלא איבה. פתאום, זה מזיד, וכן הוא אומר (משלי כ״ז:י״ב) פתאים עברו ונענשו, והיינו מזיד, דאין עונש אלא על המזיד:
+<b>ועל שבועת העדות.</b> קרבן עולה ויורד האמור בשבועת העדות, חייב הכתוב על מזיד כשוגג, דבכולן נאמר ונעלם וכאן לא נאמר ונעלם:
+<b>ועל שבועת הפקדון.</b> אשם האמור בשבועת הפקדון חייב בו מזיד כשוגג, דיליף תחטא תחטא לגזירה שוה משבועת העדות:
+
+Mishnah 3
+
+<b>הבא על שפחה חרופה ביאות הרבה.</b> דכתיב (ויקרא י״ט:כ״ב) וכפר עליו הכהן באיל האשם וגו׳ על חטאתו אשר חטא, והוה מצי למכתב על חטאתו ולשתוק, מאי אשר חטא, לרבות חטאים הרבה. והני מילי כשבא ביאות הרבה על שפחה אחת, אבל בא על שפחות הרבה ואפילו בהעלם אחד, חייב על כל שפחה ושפחה, דכתיב והיא שפחה, לחייב על כל שפחה ושפחה:
+<b>ונזיר שנטמא טומאות הרבה.</b> כשנטמא בתוך שבעת ימי טומאתו לא צריכא למימר דאינו מביא אלא קרבן אחד, דטומאה אריכתא היא, כי צריכא לנטמא ביום השביעי שהוא יום תגלחתו. וסבר האי תנא דקרא דכתיב (במדבר ו׳:י״א) וקדש את ראשו ביום ההוא, ביום שביעי שהוא יום תגלחתו קאמר, שנזירות טהרה חלה עליו באותו יום, והשתא סלקא דעתך אמינא כי נטמא תרי זימני בשביעי הוו להו טומאות הרבה, דהא התחילה נזירות דטהרה, וליחייב שתי קרבנות, קמשמע לן דלענין קרבן לא מיחייב אלא חד, דלא אתא זה לשעה הראויה לקרבן, דאע״ג דנזירות טהרה אתחלה לה מיום השביעי, שעה הראויה לקרבן אינה אלא מיום השמיני:
+<b>המקנא לאשתו ע״י אנשים הרבה.</b> דכתיב (שם ה׳) זאת תורת הקנאות תורה אחת לקנאות הרבה:
+<b>ומצורע שנתנגע נגעים הרבה.</b> כגון שנתנגע ונתרפא נתנגע ונתרפא פעמים הרבה, אינו מביא אלא קרבן אחד על כולם, דכתיב (ויקרא י,, ד) זאת תהיה תורת המצורע, תורה אחת למצורע פעמים הרבה:
+<b>הביא צפורים ונתנגע.</b> בגמרא מפרש דהכי קתני, לא עלו צפורים להקבע בעניות ובעשירות. שאם היה עני בשעת [הבאת] צפורים והעשיר קודם שיביא חטאתו, צריך להביא קרבן עשיר. ואם היה עשיר והעני מביא קרבן דלות עד שיביא חטאתו. דבתר חטאת אזלינן בין בעניות בין בעשירות, דכתיב (שם) אשר לא תשיג ידו בטהרתו, כשלא תשיג ידו בשעת טהרתו יביא בדלות ואע״פ שהעשיר אחר כן, והאי טהרתו היינו חטאת שהוא כפרתו:
+<b>עד שיביא אשמו.</b> דבטהרתו, אשמו משמע, שנותן מדמו על בהונותיו ומכשירו לאכול בקדשים. ואין הלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>האשה שילדה ולדות הרבה.</b> וקאזיל ומפרש כיצד, כגון הפילה בתוך שמונים של נקבה, שטבלה לאחר שבועיים דטומאה ושמשה ונתעברה, והפילה נקבה לאחר ארבעים של יצירה, דהיינו חמשים וארבע ללידה הראשונה, וחזרה והפילה לסוף חמשים וארבע של זו. ולהכי נקט נקבה, דבזכרים ליכא למימר הכי, דאי הפילה בתוך ארבעים דזכר, האי שני מיא בעלמא הוא, דאין הולד נוצר עד ארבעים יום:
+<b>והמפלת תאומים.</b> אפילו זכרים. כגון נתעברה שלשה, והפילה אחד לאחר ארבעים, והשני נשתהה ויצא תוך ימי טוהר הראשון, ושלישי בתוך ימי טוהר דשני. כל אלו אין מביאות אלא קרבן אחד, דכתיב (ויקרא י״ב:ז׳) זאת תורת היולדת, מלמד שמביאה קרבן אחד על ולדות הרבה. יכול על הלידה שלפני מלאת ושל אחר מלאת נמי אינה מביאה אלא קרבן אחד, תלמוד לומר זאת:
+<b>רבי יהודה אומר מביאה על הראשון ואינה מביאה על השני.</b> ר׳ יהודה פליג בין אולדות בין אתאומים, ואומר מביאה על הולד הראשון, ולא על השני שנולד בתוך מלאת של ראשון. ומביאה על השלישי, משום דהוא לא נולד תוך מלאת, דלא חשבינן מלאת לשני, דכמאן דליתיה דמי הואיל ונולד תוך מלאת של ראשון, ושלישי הוי תחילת לידה. ואינה מביאה על הרביעי, הואיל ונולד תוך מלאת דשלישי, אבל שלישי לא נולד תוך מלאת דראשון דהא עברו ימי טומאתו דראשון. וגבי תאומים נמי פליג ר׳ יהודה. ואע״ג דעיבורן כאחת, לא אמרינן חדא לידה אריכתא היא ואית ליה מלאת נמי לשני, ושלישי לאו בר קרבן הוא, אלא אם נולד שלישי לאחר מלאת דראשון סבר רבי יהודה דמביאה קרבן על השלישי, ועל מלאת דשני לא אכפת לן דכמאן דליתיה דמי. וכי קאמר ר׳ יהודה ולד שני כמאן דליתיה דמי, לענין קרבן הואיל ובתוך זמנו של קרבן ראשון נולד, אבל לענין טומאה מודה דימי טומאה אית לה [וכל זמן שהיא מפלת זכר יושבת עליו שבעת ימי טומאה ושלשים ושלש דדם טוהר], וכל זמן שהיא מפלת נקבה יושבת עליה שבועים דטומאה וששים ושש דדם טוהר. ואין הלכה כרבי יהודה:
+<b>עולה ויורד.</b> עולה לעשיר, ויורד לעני. שאם הוא עשיר מביא כשבה או שעירה, ואם עני תורים ובני יונה, ובדלי דלות עשירית האיפה סולת:
+<b>שמיעת הקול.</b> ושמעה קול אלה, וטומאת מקדש וקדשיו בשוגג, ושבועת ביטוי, שלשתן כתובים בהדיא בפרשת ויקרא שמביאין בדלות ובדלי דלות:
+<b>והיולדת.</b> בעשירות, כבש לעולה ובן יונה או תור לחטאת. בדלות, שתי תורים דהיינו פרידה דעוף תחת כבש. ודלי דלות לא נאמר ביולדת. וכן מצורע, בעשירות שני כבשים, בדלות שתי תורים תחת שני כבשים, ודלי דלות אין בו:
+<b>שוין במכות ובקרבן.</b> אם מזידין שניהם לוקין, כדקיימא לן איש או אשה כי יעשו מכל חטאת האדם (במדבר ח׳), השוה הכתוב אשה לאיש לכל עונשין שבתורה. ואם שוגגין שניהם מביאים קרבן, דבתרווייהו כתיב כרת במזיד, דכתיב (ויקרא י״ח) ונכרתו הנפשות העושות, וכל שזדונו כרת שגגתו חטאת:
+<b>ובשפחה לא השוה.</b> שהאשה לוקה כדכתיב (שם י״ט) בקורת תהיה, היא במלקות והוא בקרבן איל אשם. ולשון בקורת, בקריאה, לפי שקורין על הלוקה אם לא תשמור לעשות והפלה ה׳ וגו׳. אי נמי, בקורת לשון בקור, שבית דין מבקרים ואומדים את הלוקה כמה מכות יכול לקבל:
+<b>עשה בהן המערה.</b> המכניס עטרה בלבד:
+<b>כגומר ביאתו.</b> וחייב על שלא כדרכה כמו כדרכה, דמשכבי אשה כתיב. ובשפחה אינו חייב אלא על גמר ביאה כדרכה, דשכבת זרע כתיב בה, שראויה להזריע:
+<b>וכל העריות חייב על כל ביאה וביאה.</b> ובשפחה אמרן לעיל בפירקין [דף ט׳] שמביא קרבן אחד על ביאות הרבה:
+<b>שעשה בה את המזיד כשוגג.</b> אם שניהן מזידין או הוא שוגג והיא מזידה, היא במלקות והוא בקרבן. אבל אם היא שוגגת, בין שהוא שוגג בין שהוא מזיד, שניהן פטורים, דכתיב בקורת תהיה, והדר והביא את אשמו. בזמן שהאשה לוקה איש מביא קרבן, אין האשה לוקה, אין האיש מביא קרבן:  
+
+Mishnah 5
+
+<b>חציה שפחה וחציה בת חורין.</b> המאורסת לעבד עברי, שהוא מותר בשפחה ומותר בבת חורין. אבל לא לעבד כנעני, שהרי הוא אסור בה מפני צד חירות שבה. ואילו לא היתה חציה שפחה היו הקידושין תופסין בה, ושניהן נהרגין, אבל עכשיו קידושין תופסין בה קצת מפני צד חירות שבה, ואין תופסין בה לגמרי מפני צד עבדות שבה, והיינו דכתיב (ויקרא י״ט:כ׳) לא יומתו כי לא חופשה, הא חופשה חייבים:
+<b>והפדה לא נפדתה.</b> משמע פדויה קצת ואינה פדויה לגמרי:
+<b>זו היא שפחה ודאית.</b> כלומר שפחה גמורה. והאי דכתיב והפדה לא נפדתה, דברה תורה כלשון בני אדם:
+<b>כל העריות מפורשות.</b> שהן בנות חורין ושיור אין לנו, וזו ודאי משונה היא חציה שפחה וחציה בת חורין. ור׳ אלעזר בן עזריה היינו ר׳ עקיבא, אלא דאמר ליה לרבי ישמעאל אנא בעלמא כוותך סבירא לי דדברה תורה כלשון בני אדם, מיהו הכא שאני, מדכתיב כי לא חופשה, והפדה לא נפדתה למה לי. שמע מינה לחציה שפחה וחציה בת חורין. והלכה כר׳ עקיבא:
+
+Mishnah 6
+
+<b>כל העריות.</b> אם האחד גדול, האיש או האשה, והאחר קטן, הקטן פטור וגדול חייב. ובשפחה אינו כן, דאם האחד קטן, גדול נמי פטור, דהא אתקוש להדדי, בקורת תהיה והביא את אשמו, בזמן שהיא לוקה הוא מביא קרבן, אין האשה לוקה אין האיש מביא קרבן:
+<b>אחד ער ואחד ישן ישן פטור.</b> וער חייב. ובשפחה חרופה ער נמי פטור, דהא איתקוש להדדי כדאמרן:
+<b>שוגג בחטאת ומזיד בהכרת.</b> ושפחה חרופה, אם הוא מזיד והיא שוגגת, שניהן פטורין, דהואיל ואין האשה לוקה אין האיש מביא אשם. ואם הוא שוגג והיא מזידה, היא לוקה והוא באשם:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אמרו לו.</b> אפילו אחד אומר לו אכלת חלב והוא שותק ואינו מכחישו:
+<b>מביא חטאת.</b> על פיו:
+<b>שנים אומרים לו אכלת חלב.</b> ואפילו מאה. והוא מכחישם ואומר ברי לי שלא אכלתי, אינו מביא קרבן על פיהם, דכתיב (ויקרא ד׳:כ״ג,) או הודע אליו חטאתו, ולא שיודיעוהו אחרים:
+<b>רבי מאיר מחייב.</b> ואין הלכה כר׳ מאיר:
+<b>אם הביאוהו שנים כו׳</b> כגון אם העידו עליו שהרג את הנפש:
+<b>אם ירצה לומר מזיד הייתי.</b> אם היה רוצה לפטור עצמו בשקר היה יכול לומר מזיד הייתי, ומזיד פטור מקרבן:
+
+Mishnah 2
+
+<b>חלב וחלב.</b> שני זיתי חלב:
+<b>בהעלם אחד.</b> אבל בשני העלמות חייב על כל אחד ואחד, דקיימא לן העלמות מחלקין:
+<b>ממין אחד חייב.</b> הא קמשמע לן דאע״ג דאין השני חצאי זיתים מתמחוי אחד דהיינו מתבשיל אחד, אלא הם מתבשילין חלוקין, אפ״ה מצטרף לפי שאין תמחוין מחלקין:  
+
+Mishnah 3
+
+<b>כמה ישהה האוכלן.</b> לשני חצאי זיתים דאמרינן מצטרפין:
+<b>כאילו אוכלן קליות.</b> רואין אותן כאילו נתפרדו לפירורין [דקין] כקליות ואוכלן אחת אחת בסמוך זו אחר זו, ובההיא משערינן אם אכל חצי זית והפסיק ולאחר שעה אכל חצי זית אחר, אם שהה מתחילה ועד סוף כדי אכילת קליות בסמוך זו לזו, מצטרפין. אבל אם לא הפסיק מאכילה אלא ששהה בלעיסתן ובליעתן אפילו כל היום כולו, מצטרפין לדברי ר׳ מאיר:
+<b>וחכמים אומרים עד שישהה מתחילה ועד סוף כדי אכילת פרס.</b> כלומר אפילו לא הפסיק בין אכילת חצי זית לאכילת חצי האחר, אלא ששהה בלעיסת שני חצאי זיתים כדי אכילת פרס מתחילת האכילה עד סוף בליעתן, מצטרפין. ביותר מכדי אכילת פרס, אין מצטרפין. והלכה כחכמים:
+<b>פרס.</b> לשון פרוסה. והוא חצי ככר של עירוב, משלש ככרות לקב, שכל ככר שמונה ביצים, נמצא חצי ככר ארבע ביצים. כך פירשו רבותי. ורמב״ם אומר שהוא שלש ביצים:
+<b>אכל אוכלים טמאים.</b> האוכל אוכלים טמאים כחצי פרס שהוא שני ביצים לפירוש רבותי, ולדברי רמב״ם ביצה ומחצה, נפסלה גווייתו מלאכול בתרומה. וכן השותה משקין טמאים כרביעית, נפסלה גווייתו מלאכול בתרומה עד שיטבול. והשותה רביעית יין ונכנס למקדש, חייב כרת. והשתא קאמר, שאם שהה באכילת חצי פרס של אוכלים טמאים, או בשתיית רביעית של משקין טמאין, כדי אכילת פרס, מצטרפין לכשיעור ונפסלה גווייתו מלאכול בתרומה. ואם שהה יותר משיעור זה, אין מצטרפין. והוא הדין לשיעור רביעית יין של כניסת מקדש, שאם שהה בשתייתו כדי אכילת פרס או פחות, חייב. יותר על כן, פטור:
+<b>אם הפסיק בה.</b> שלא שתה כל הרביעית בבת אחת ונכנס למקדש, פטור, דכתיב (ויקרא י׳:ט׳) יין ושכר אל תשת, יין דרך שכרותו. ואם אינו שותהו בבת אחת, אין זה דרך שכרותו. וכן אם נתן בו מים. והלכה כר׳ אליעזר. והני מילי בשותה רביעית ממש, אבל שתה יותר מרביעית, מודה רבי אליעזר דחייב אפילו לא שתה כולו בבת אחת:  
+
+Mishnah 4
+
+<b>ארבע חטאות.</b> חד משום חלב, וחד משום אוכל קודש בטומאה, וחד משום נותר, וחד משום יום הכפורים. והא דקיימא לן בכל התורה כולה דאין איסור חל על איסור, הני מילי באיסור גרידא, כגון האוכל נבילת בהמה טמאה אינו חייב משום נבילה לפי שהוא איסור גרידא שאינו לא כולל ולא מוסיף. אבל הכא, אדם שהיה מתחילה טהור, היה אסור בחלב ומותר בשאר בשר של קדשים. נעשה טמא, מגו דנאסר בשאר חתיכות של בשר קדשים משום טומאה, אתסר נמי בחלב אע״פ שהיתה אסורה מתחילה, והיינו איסור כולל, שהאיסור האחרון כולל ואוסר דברים אחרים על האדם שהיו מותרים לו מתחילה. ומיהו לא אתוסף אסורא אחפצא, אלא אגברא אתוסף איסורא לגבי אחריני וגריר וכייל נמי להאי באסוריה. נעשה זה החלב נותר, היינו איסור מוסיף, דמעיקרא להדיוט אסור ולגבוה שרי, כיון שנעשה נותר נוסף איסור על החתיכה עצמה ליאסר אפילו לגבוה. ומתוך שחל עליה שם איסור נותר לאסרה לגבוה, חל עליה נמי שם נותר לגבי הדיוט להתחייב עליה משום נותר, אע״ג דבלאו הכי היתה אסורה להדיוט. חל עליה יום הכפורים, מגו דאתוסף איסורא לגבי גברא לאסרו בחולין שהיו מותרים לו קודם יום הכפורים, גורר וכולל נמי להאי חלב של מוקדשים בהדיה להתחייב עליו משום יום הכיפורים:
+<b>ואשם אחד.</b> אשם מעילות על שנהנה מן הקדש בשוגג. ואף זה איסור מוסיף, דאתוסף איסורא על חפצא, דקודם דהקדישה היה חלב זה אסור באכילה ומותר בהנאה, אקדשה, נאסרה אפילו בהנאה, ומתוך שחל שם הקדש על החלב לאסרו בהנאה, חל עליו נמי להתחייב באכילתו משום נהנה מן ההקדש:
+<b>אם היה בששבת והוציאו בפיו.</b> כשהיה אוכלו:
+<b>חייב.</b> גם על ההוצאה. ובגמרא מפרש דהכי קאמר, אם היה יום הכפורים שחל להיות בשבת והוציאו, חייב שתים על ההוצאה, משום שבת ומשום יוה״כ, ששניהם באים כאחד, שבשעה שקדש היום לשבת קדש נמי ליוה״כ. וכשם שעירוב והוצאה לשבת כך עירוב והוצאה ליוה״כ. ואיסור חל על איסור באיסור בת אחת:
+<b>אינו מן השם.</b> כלומר תנא לא קחשיב אלא חטאות הבאות מפני אכילה, והאי מפני הוצאה הוא:
+
+Mishnah 5
+
+<b>בתו ואחותו.</b> כגון שבא על אמו והוליד ממנה בת והרי היא בתו ואחותו מאמו, ואשת אחיו שנישאת לו קודם לכן ומת, ולאחר מיתתו נשאה אחי אביו ובא זה אביה עליה בנדתה, והשתא איסור בתו ואחותו באין כאחת. ואע״פ שהיא ממזרת ואסורה לבוא בקהל, כשנישאת לאחי אביה קידושין תופסין בה, לפי שקידושין תופסין בחייבי לאוין. אי נמי, אם היו אחי אביה ממזרים מותרים לישא אותה לכתחילה, ונאסרה על אביה משום אשת אחיו לפי שהוא איסור מוסיף, שמתחילה היתה מותרת לאחי אביה כולן, וכשנישאת, לאחד מהן נאסרה על כל האחין, ומתוך שחל עליה שם אשת אח לגבי שאר האחים שהיתה מותרת להן, חל עליה נמי שם אשת אח לגבי אביה להתחייב עליה נמי משום אשת אחיו. מת אחיו ונישאת לאחי אבי אביה, מגו דאתוסף בה איסורא לגבי שאר אחי אביו, אתוסף בה איסורא נמי לגבי דידיה. הויה לה אשת איש, מגו דאתוסף איסורא לגבי עלמא, אתוסף איסורא לגבי דידיה. פירסה נדה, מגו דאתוסף איסורא, לגבי בעלה. אתוסף איסורא נמי לגבי דידיה:
+<b>חייב עליה משום בת בתו וכלתו.</b> כגון שנשאה בנו:
+<b>ואחות אשתו.</b> שהיה נשוי את בת חתנו שהיא אחות בת בתו מן האב:
+<b>ואשת אחיו.</b> שמת בנו ונשאה אחיו של זה:
+<b>ואשת אחי אביו.</b> שמת אחיו ונשאה אחי אביו:
+<b>אם עבר הזקן אביו של זה, ונשאה, ואח״כ בא עליה זה, חייב אף על אשת האב.</b> ואע״ג דאשת אחיו היא, דהא מחייבינן ליה לבריה משום אשת אחי אביו, אלמא אסורה ליה לאביו משום אשת אח ואין (לה)[לו] אישות בה, הכא במאי עסקינן כגון שנפלה לפניו ליבום מאחיו, שמת בלא בנים ויבמה הוא ונשאה, והאי עבר הזקן דתנן, היינו משום שהיא לו באיסור שניה בלבד, משום בת בת בנו ומשום כלת בנו דשתיהן שניות מדברי סופרים. ואם תאמר, כלתו היא, דהא מחייבינן ליה לבריה משום אשת אח. לאו פרכא היא, דאיכא לאוקמי דאשת אחיו של בנו מאמו היא, ולא כלתו של אב היא, אלא אשת חורגו ומותרת לו. ואם תאמר, ומאי איסור מוסיף איכא בבת בתו כשעבר אביו ונשאה דקא מחייבת ליה נמי משום אשת אב. הא מלתא בעו לה בגמרא, ותירצו, כגון דאיכא ברא לסבא ואחיו של זה הוא, דמגו דאתוסף בה איסורא גבי ההוא ברא משום אשת אב, אתוסף נמי גבי דידיה:
+<b>וכן הבא על בת אשתו.</b> חייב עליה משום כל אלו שחייב בבתו:
+<b>ועל בת בת אשתו.</b> חייב משום כל אלו שחייב על בת בתו. ובת אשתו שהיא אחותו משכחת לה, כגון שאביו אנס או פתה אשה והוליד ממנה בת, ואח״כ נשא הוא אנוסת אביו או מפותת אביו שהיא מותרת לו, הרי אותה הבת אחותו ובת אשתו. ובת בת אשתו ואחות אשתו משכחת לה, כגון שבא אבי אשתו על בת אשתו והוליד ממנה בת, אותה הבת היא בת בת אשתו ואחות אשתו: 
+
+Mishnah 6
+
+<b>משום חמותו וכלתו ואחות אשתו.</b> האב שבא על בתו והוליד ממנה בת, נשא ראובן זאת הבת, הרי אמה אסורה עליו משום חמותו ואחות אשתו. נישאת לבנו של ראובן נוסף עליה איסור משום כלתו. מת בנו של ראובן או גירשה ונישאת לאחיו, נוסף עליה איסור אשת אחיו. מת אחיו או גירשה ונישאת לאחי אביו, נוסף עליה איסור אשת אחי אביו. נישאת לעלמא והיא אשת איש ופירסה נדה. ובא עליה ראובן בעודה אשת איש ונדה, הרי חייב עליה משום כל השמות הללו:
+<b>וכן הבא על אם חמותו.</b> לבן בא על דינה בת לאה בתו והוליד ממנה בת ושמה סרח, הנושא סרח, נאסרה עליו לאה משום אם חמותו ומשום אחות אשתו, שהרי סרח אשתו ולאה שתיהן בנות לבן. נישאת לאה לבן בעלה של סרח ונעשית כלתו, ואח״כ לאחיו, ואח״כ, לאחי אביו, ובא עליה בעלה של סרח בעודה אשת איש ונדה, חייב עליה משום כל השמות הללו:
+<b>ואם חמיו.</b> ראובן בא על זקנתו אשת לבן, אם לאה אמו, והוליד ממנה בת ושמה דינה, הנושא את דינה נאסרה עליו לאה אמו של ראובן משום אם חמיו ומשום אחות אשתו, שהרי דינה אשתו ולאה אם חמיו שתיהן בנות אשת לבן. נעשית כלתו ואח״כ אשת אחיו ואח״כ אשת אחי אביו ואשת איש ונדה, חייב עליה משום כל השמות הללו:
+<b>הבא על חמותו חייב עליה כו׳</b> לאשת לבן שתי בנות לאה ורחל, ובן אחד ושמו אשר, ושם בת אשר סרח, ובא אחד מן השוק ונשא את רחל ויוכבד בת לאה וסרח בת אשר, ואח״כ בא הנושא שלש נשים הללו על אשת לבן, חייב עליה משום חמותו ואם חמותו ואם חמיו. משום חמותו, שהרי היא אם רחל אשתו. ומשום אם חמותו, שהרי היא אם לאה חמותו. ומשום אם חמיו, לפי שהיא אמו של אשר חמיו:
+<b>שלשתן שם אחד הם.</b> בחד קרא כתיבי ובחד לאו. הלכך אין חילוק חטאות ביניהן. וכן הלכה:
+
+Mishnah 7
+
+<b>באטליס.</b> שוק שמוכרים שם בשר:
+<b>של אמאום.</b> שם העיר:
+<b>הבא על אחותו וכו׳</b> הכי קאמר, הבא על אחותו שהיא אחות אביו ואחות אמו. ומשכחת לה, כגון שבא ראובן על אמו והוליד ממנה שתי בנות וחזר ובא על אחת מבנותיו אלו והוליד ממנה בן, ובא הבן על אחותו שהיא אחות אביו ואחות אמו:
+<b>שהדברים קל וחומר.</b> ומה הבא על חמש נשיו נדות שהם שם אחד, לנדה לא תקרב, חייב על כל אחת ואחת. הבא על אחותו שהיא אחות אביו ואחות אמו שהן שלשה שמות כלומר שלשה לאוין מחולקין, אינו דין שיהא חייב על כל אחת ואחת. והאי קל וחומר פריכא הוא, דמה לחמש נשים נדות שהן גופים מוחלקים. אלא טעמא, משום דאמר קרא (ויקרא כ׳:י״ז) ערות אחותו גלה וגו׳, וקרא יתירא הוא, דברישיה דקרא כתיב ואיש אשר יקח את אחותו וראה את ערותה וגו׳, למה לי למהדר תו ערות אחותו גלה, אלא ללמד על אחותו שהיא אחות אביו ואחות אמו שחייב על כל אחת ואחת:
+
+Mishnah 8
+
+<b>אבר המדולדל בבהמה.</b> תלוש רובו ומעורה במקצתו:
+<b>מהו.</b> שיטמא משום אבר מן החי כאילו נתלש לגמרי. וקיימא לן בהעור והרוטב, דאבר מן החי מטמא כנבילה. ואבר הנתלש מן האדם לגמרי מטמא כמת:
+<b>באבר המדולדל באדם.</b> שמעורה קצת, טהור:
+<b>מוכי שחין.</b> שאבריהן נופלין:
+<b>וחותכה.</b> לא משום טהרה, שקודם לכן נמי טהור. אלא שלא יהא מאוס ברגל באבר המדולדל:
+<b>שמניח בו כשערה.</b> ואינו חותכו לגמרי, שלא יטמא את החותכו שנוגע בו בשעת פרישה:
+<b>ותוחבו.</b> לאבר:
+<b>בסירה.</b> בקוץ המחובר לקרקע:
+<b>והוא.</b> החולה:
+<b>נמשך.</b> ונתלש האבר מאליו. והחולה אינו טמא לפי שמושך עצמו בכח בבת אחת והאבר נתלש ממנו בכח וליכא נגיעה בשעת פרישה:
+<b>שהדברים קל וחומר.</b> ומה אדם שמקבל טומאה מחיים, האבר המדולדל ממנו טהור, בהמה שאינה מקבלת טומאה מחיים אינו דין שיהא האבר המדולדל ממנה טהור:
+
+Mishnah 9
+
+<b>באוכל מזבח אחד בחמשה תמחויין.</b> בחמשה תבשילין חלוקין זה מזה. חייב משום מעילה אם אכלן קודם זריקת דמן:
+<b>שהדברים קל וחומר.</b> מה מזבח אחד שאין גופים מוחלקים, חייב על כל אחד ואחד משום תמחויין מוחלקים, חמשה זבחים דגופים מוחלקים לא כל שכן:
+<b>לא כך שאלן ר׳ עקיבא.</b> דאם בשוחט שאלן מה ראיה הביאו לו מאוכל, הא איכא למפרך מה לאוכל שכן נהנה. אלא על כרחך לא שאל ר׳ עקיבא אלא באוכל נותר מחמשה זבחים והביאו לו ראיה נמי מאוכל:
+<b>אם הלכה.</b> שכך קבלת מרבך חייב על כל אחד מהזבחים. נקבלנה ממך:
+<b>ואם לדין.</b> שאתה לומד אותה מקל וחומר ממעילה. יש תשובה:
+<b>את המאכיל כאוכל.</b> שאם נתן אוכל הקדש לחברו, חייב כאילו אכל הוא עצמו, דקיימא לן המוציא הקדש לחולין מעל, ולא מי שניתן לו:
+<b>והמהנה כנהנה.</b> במידי דלאו בר אכילה:
+<b>צירף את המעילה לזמן מרובה.</b> כלומר ועוד חומרא אחרת יש במעילה, שאם נהנה היום בחצי פרוטה ומכאן עד שנה בחצי פרוטה, מצטרפת לפרוטה, כדמרבינן מתמעול מעל, ריבה:
+<b>תאמר באכילת נותר.</b> שאנו דנים עליו שאין בו אחת מכל החומרות הללו. ולא אתברירא מלתא אי קבלה מניה רבי יהושע להאיך תשובה או לא קבלה מניה. ופסק ההלכה, שהאוכל נותר מחמשה זבחים בהעלם אחד אינו חייב אלא חטאת אחת, ותמחויין אינן מחלקין בין להקל בין להחמיר:
+
+Mishnah 10
+
+<b>מלאכות הרבה מעין מלאכה אחת.</b> תולדות הרבה של אב אחד:
+<b>ובשבתות הרבה.</b> אותן שעשה בשבת זו עשה בשבתות אחרות וכולן בהעלם אחד. ובגמרא פריך מאי קמבעיא ליה דנקט שבתות הרבה ותולדות הרבה, ואמאי נקט תולדות ולא אבות. ומשני, דר׳ עקיבא תרתי בעא מיניה, חדא העושה מלאכה אחת בשבתות הרבה ויודע שהוא שבת אלא שסבור שמלאכה זו מותרת היא, דהיינו זדון שבת ושגגת מלאכות, והכי קא מבעיא ליה, האי דעבד מלאכה אחת בשתי שבתות מי אמרינן כיון דבשני ימים הם, אע״ג דהעלם אחד הוא, לגבי מלאכה הויין הנך שבתות כגופין מחולקים של מלאכה שאין דומים זה לזה, כגון זרע וקצר בהעלם אחד בזדון שבת ושגגת מלאכות דחייב על כל אחת ואחת, או לאו כגופים מוחלקים דמיין, והוי כאילו עשה בהעלם אחד מלאכה אחת עשר פעמים דאינו חייב אלא אחת, דליכא למימר הכא ימים שבינתיים הויין ידיעה לחלק; דדוקא לענין שגגת שבת הויין ידיעה לידע ששבת היה, אבל לענין שגגת מלאכות ליכא ידיעה עד שילמוד. ועוד קמבעיא ליה, אם עשה תולדות הרבה מאב אחד חייב אחת, או על כל אחת ואחת, ולהכי נקט תולדות:
+<b>אמר לי חייב על כל אחת ואחת.</b> פשט ליה אתרוייהו לחומרא, דעושה מלאכה אחת בשבתות הרבה בזדון שבת ושגגת מלאכות חייב על כל שבת ושבת, דהנך שבתות כגופים מחולקים דמיין, ותולדות של מלאכות כמלאכות דמיין וחייב על כל תולדה ותולדה, ואע״פ שהן מאב אחד כאילו עשה אבות הרבה:
+<b>ומה נדה.</b> בגמרא אמרינן תני נדות, הבא על חמש נשים נדות חייב על כל אחת ואחת, דגופין מוחלקין נינהו:
+<b>תוצאות הרבה.</b> עניינין הרבה, כגון שבת דאיכא אבות מלאכות ותולדותיהן. אבל נדה אין בה חיובא אלא ביאה:
+<b>והנדה מוזהרת עליו.</b> דכתיב (ויקרא כ׳:י״ח) ונכרתו שניהם מקרב עמם:
+<b>הבא על הקטנות.</b> הבא על חמש קטנות נדות חייב על כל אחת ואחת, ואע״פ שהקטנה אינה מוזהרת:
+<b>הבא על הבהמה יוכיח.</b> שחייב על כל ביאה וביאה:
+<b>בהמה כשבת.</b> כלומר כי היכי דמבעיא לי בשבת הכי נמי מבעיא לי בבהמה. ולא קבלה מיניה ר׳ עקיבא מר׳ אליעזר לא לענין דאמר עושה מלאכה אחת בשבתות הרבה כגופין חלוקין דמיין, ולא לענין תולדות מלאכות כמלאכות דמיין. ואין הלכה כר׳ אליעזר:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>ספק אכל חלב ספק לא אכל.</b> והיכי דמי, כגון חלב ושומן לפניו ואכל את אחד מהן, כדתני בסיפא. ופרושי קמפרש, ספק אכל חלב ספק לא אכל כיצד, כגון שהיה חלב ושומן לפניו ויש כאן איסור קבוע אבל אם היתה לפניו חתיכה אחת, ספק שהיא חלב ספק שהיא שומן ואכלה, פטור, דלא איקבע איסורא:
+<b>ואפילו אכל.</b> ודאי חלב, ספק יש בו כזית. וכגון שבשעה שאכלו סבור שומן הוא ואח״כ נודע לו שהוא חלב, וספק יש בו כזית ספק אין בו:
+<b>אכל את אחד מהן.</b> וכסבור שומן הוא, ואחר כך נודע שהאחד היה חלב, וזה אינו יודע איזו אכל, מביא אשם תלוי. אבל אם בשעת אכילה היתה לו ספק והזיד ואכלה מספק, הוי מזיד ופטור:
+<b>שגג באחת מהן.</b> כסבור זו אשתו, ואחר כך נתספק איזו מהן היתה, מביא אשם תלוי:
+
+Mishnah 2
+
+<b>כך על לא הודע שלהן.</b> כגון אכל שתי חתיכות כסבור ששתיהן שומן הן ואחר כך נודע שכל אחת מהן ספק, אינו מביא אלא אשם תלוי אחד, הואיל ולא נודע לו בין אכילה לאכילה שספק חלב אכל:
+<b>ואם היתה ידיעה בינתים.</b> ידיעת ספק:
+<b>כשם שהוא מביא חטאת על כל אחת ואחת.</b> אם היתה ידיעת ודאי בינתיים, כך בידיעת ספק מביא שני אשמות תלויין:
+<b>חלב ונותר לפניו.</b> וסבר דשניהן שומן של היתר:
+<b>אשתו נדה ואחותו עמו בבית.</b> בא על אחת מהן כסבור לבוא על אשתו טהורה, ונמצא שאשתו היתה נדה, ועוד ספק על איזו מהן בא:
+<b>ועשה מלאכה בין השמשות.</b> כסבור חול הוא:
+<b>ר׳ אליעזר מחייב חטאת.</b> ממה נפשך, אם חלב אכל חייב, אם נותר אכל חייב, וכן כולם:
+<b>ורבי יהושע פוטר.</b> דגבי חטאת כתיב (ויקרא ד׳:כ״ג,) אשר חטא בה, עד שיוודע לו במה חטא. ור׳ אליעזר, האי אשר חטא בה מיבעי ליה פרט למתעסק במלאכת שבת, כגון נתכוין לחתוך את התלוש וחתך את המחובר, שהוא פטור, כיון דלא נתכוין לחתיכה דאיסורא. ודוקא מתעסק במלאכת שבת הוא דפטור, דמלאכת מחשבת אסרה תורה. אבל מתעסק בחלבים ובעריות, כגון שאכל חלב או בא על הערוה שלא במתכוין, חייב לכולי עלמא, שהרי נהנה:
+<b>לא נחלקו.</b> ר׳ אליעזר דאמר לא בעינן שידע במה חטא לא נחלק על רבי יהושע, ומודה לו בעושה מלאכה בין השמשות שבין שבת ויום הכפורים שהוא פטור:
+<b>שאני אומר.</b> חצי שיעור המלאכה נעשית בשבת וחצי שיעור ביום הכפורים, ואין כאן חיוב חטאת:
+<b>מעין איזו מלאכה עשה.</b> אם חרש או זרע:
+<b>פוטרו היה רבי יהושע אף מאשם תלוי.</b> דגבי אשם תלוי כתיב (ויקרא ה׳) כי תחטא ולא ידע, פרט לזה שידע שחטא אלא שאין החטא מסויים. וחטאת נמי לא מיחייב, שאע״פ שידע שחטא ממה נפשך, מכל מקום לא הוברר לו במה חטא. ופסק ההלכה, שהוא חייב באשם תלוי בין בחלב ונותר לפניו שאפשר שיוברר הדבר, בין בעושה מלאכה בין השמשות שבין שבת ויוה״כ שאי אפשר שיוברר הדבר, וכן באשתו נדה ואחותו עמו בבית ושגג באחת מהן, בכל אלו מביא אשם תלוי:
+
+Mishnah 3
+
+<b>משום שם אחד.</b> כגון שתי נשים נדות עמו בבית ושגג באחת מהן:
+<b>שהוא חייב.</b> שהרי ידע במה חטא:
+<b>על דבר שהוא משום שני שמות.</b> כגון ספק קצר ספק טחן:
+<b>אפילו נתכוין ללקט תאנים וליקט ענבים.</b> בגמרא מפרש מלתיה דר׳ יהודה במתכוין ללקט תאנים תחילה ואח״כ ענבים, והלכה ידו על האחרונים וליקט ענבים תחילה ואח״כ תאנים. וכן אם היה מתכוין ללקוט שחורות ואח״כ לבנות ונהפך הדבר וליקט לבנות תחילה ואח״כ שחורות:
+<b>ר׳ אליעזר מחייב חטאת.</b> דהואיל ולשניהם נתכוין לא אכפת לן במוקדם ומאוחר:
+<b>ור׳ יהושע פוטר.</b> הואיל ובשעת לקיטת כל אחד ואחד לא לזה נתכוין, הוי ליה כמתעסק ופטור:
+<b>הכי גרסינן, אמר ר׳ שמעון תמיהני אם פטר בזה ר׳ יהושע.</b> אם כן למה נאמר אשר חטא בה. סתם מתניתין קא מתמה על תמיהתו של ר׳ שמעון, אם כן דלא פטר בזה ר׳ יהושע, למה נאמר אשר חטא בה. ומשני, פרט למתעסק, לאפוקי מי שלא היה מתכוין ללקוט כלל, או שהיה מתכוין ללקוט תאנים לבד וליקט ענבים לבד, שלא נעשית מחשבתו כל עיקר. והלכה כרבי יהושע וכמו שפירשה למלתיה רבי יהודה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>דם שחיטה.</b> בין בבהמה בין בחיה בין בעופות, בין דם נחירה בין דם עיקור שנעקרו הסימנים, וכן דם הקזה שהנפש יוצאה בו, ואיזהו דם שהנפש יוצאה בו, כל זמן שהוא מקלח דהיינו האמצעי, יצא ראשון שבתחילת ההקזה, ואחרון לאחר שכלה הדם ונתמעט, שהוא שותת בסמוך ואינו מקלח מרחוק שאין זה דם הנפש:
+<b>חייבים עליו.</b> אם אכל ממנו כזית חייב כרת:
+<b>דם הלב.</b> דם הנבלע בבשר הלב, והוי כשאר דם האברים שהוא בלאו, ואין חייבין עליו כרת. אבל דם הנמצא בחלל הלב, מבית השחיטה הוא בא, שהבהמה שואפת בעת שחיטה ומכנסת דם מבית השחיטה בחלל הלב, וחייבים עליו כרת אם יש בו כזית:
+<b>דם ביצים.</b> אית דמפרשי דם שבביצי הזכר בשור איל ותיש. ולי נראה, דם הנמצא בביצת תרנגולת:
+<b>ודם התמצית.</b> שמתמצה ונסחט ושותת כשיוצא. לשון ונמצה דמו (ויקרא א׳):
+<b>אין חייבים עליו כרת.</b> שאין כרת אלא בדם הנפש. דכתיב (שם י״ז) כי נפש כל בשר דמו הוא כל אוכליו יכרת. ופסק ההלכה, דדם הטחול והלב והכליות ודם התמצית הרי אלו באזהרה וכל דם לא תאכלו, ולוקין עליהם ואין בהם משום כרת. ודם הנמצא בביצים, אסור מדברי סופרים. ודם שרצים, אם אכלו ממנו כזית לוקה משום אוכל שרץ, ולא משום אוכל דם. ודם דגים וחגבים טהורים, מותר לכתחילה, אבל צריך שיהיה בדם דגים, קשקשים, שיוכיח עליו שהוא דם דגים, מפני מראית העין. ודם האדם, אסור מדברי סופרים כשפירש מן האדם, ואין לוקין עליו:
+
+Mishnah 2
+
+<b>ספק מעילות.</b> ספק נהנה מן ההקדש ספק לא נהנה:
+<b>וחכמים פוטרים.</b> דבחטאת כתיב מצות, ובאשם תלוי כתיב מצות, כל שחייבין על שגגתו חטאת, חייבין על לא הודע שלו אשם תלוי. ונהנה מן ההקדש שאין חייבים על שגגתו חטאת אלא אשם ודאי, אין חייבין על לא הודע שלו אשם תלוי:
+<b>שאינו מביא את מעילתו.</b> אין צריך להביא הממון:
+<b>שתי אשמות.</b> שאם הודע לו שחטא אחר שהביא אשם תלוי, צריך להביא אשם ודאי:
+<b>יביא מעילה וחומשה.</b> קרן הממון שנסתפק לו אם נהנה ממנו וחומשו:
+<b>בשתי סלעים.</b> איל הנקח בשתי סלעים, דכתיב (שם ח) בערכך כסף שקלים:
+<b>ואם ספק.</b> הכי קאמר, ואם בספיקו עומד לעולם יהיה באשם תלוי:
+<b>שממין שמביא על הודע מביא על לא הודע.</b> הלכך יכול להביא ולהתנות. והלכה כחכמים:
+
+Mishnah 3
+
+<b>חטאת העוף ספק.</b> האשה שילדה ספק מין פטור ספק מין חיוב, מביאה כבש לעולה ומתנה, אם מין חיוב יהא לחובה, ואם מין פטור יהא לנדבה. אבל חטאת מביאה בספק ואינה נאכלת, שמא חולין היא ומליקת חולין נבילה:
+<b>תעשנה ודאי.</b> ותאכל לכהנים כשאר חטאות:
+<b>שממין שהיא מביאה.</b> שהרי פרידה אחת מן התורים או מן בני היונה היא מביאה לחטאת, בין ודאי יולדת בין על ספק יולדת:
+
+Mishnah 4
+
+<b>ור׳ עקיבא מחייב.</b> ר׳ עקיבא לטעמיה, דמחייב אשם תלוי על ספק מעילות:
+<b>שניהם מביאין אשם אחד.</b> בשותפות, ויאמר זה לזה אם אתה אכלת החתיכה של קודש יהא חלקי מחול לך ויהא אשם כולו עליך:
+<b>אין שנים מביאים אשם אחד.</b> דלית ליה תנאי בקרבנות, אלא אם כדברי חכמים שניהם פטורים, אי כר׳ עקיבא כל אחד מביא אשם תלוי. והלכה כחכמים שאין מביאים אשם תלוי על ספק מעילות:
+
+Mishnah 5
+
+<b>חטאת אחת.</b> ומתנה זה עם זה כדפרישנא לעיל:
+<b>אין שנים מביאין חטאת אחת.</b> אבל אשם תלוי מייתי כל חד וחד, משום חתיכת החלב. והיינו תנא קמא. והא קמשמע לן, דתנא קמא ר׳ יוסי הוא והלכה כמותו:  
+
+Mishnah 6
+
+<b>חתיכה של חלב וחתיכה של קודש כו׳ מביא אשם תלוי.</b> אפילו לרבנן דאמרי אין מביאים אשם תלוי על ספק מעילות, הכא מודו דחייב, משום חתיכה של חלב:
+<b>מביא חטאת ואשם ודאי.</b> על החתיכה של חלב מביא חטאת, ועל בשר של קודש אשם ודאי:
+<b>חטאת ואשם.</b> בשותפות. ומתנה, אם אני אכלתי חלב ואתה קודש יהא חלקי באשם מחול לך וחלקך בחטאת מחול לי. ואם אני אכלתי קודש ואתה חלב יהא חלקי בחטאת מחול לך וחלקך באשם מחול לי:
+<b>אין שנים מביאים חטאת ואשם.</b> בשותפות, אלא זה מביא אשם תלוי וזה מביא אשם תלוי. והיינו תנא קמא. והא קמשמע לן דתנא קמא הוא ר׳ יוסי והלכה כמותו:
+
+Mishnah 7
+
+<b>חתיכה של חלב וחתיכה של חלב קודש כו׳ מביא חטאת.</b> דממה נפשך חלב אכל:
+<b>ר׳ עקיבא אומר.</b> אף אשם תלוי כחטאת (ולשון רש״י עם החטאת), משום ספק מעילות. ואין הלכה כרבי עקיבא:
+<b>מביא שתי חטאות.</b> והוא שאכלן בשתי העלמות. שאם לא היתה שם ידיעה בינתים, אינו חייב אלא אחת:
+<b>זה מביא אשם תלוי וכו׳</b> מוסף על החטאת שהוא צריך להביא משום אוכל חלב מביא אשם תלוי משום ספק מעילות:
+<b>ושניהם מביאין אשם אחד.</b> בשותפות ומתנין:
+<b>רבי יוסי אומר כו׳</b> ות״ק ר׳ יוסי הוא והלכה כמותו:
+
+Mishnah 8
+
+<b>חתיכה של חלב וחתיכה של חלב נותר כו׳</b> מביא חטאת משום חלב ואשם תלוי מחמת ספק של נותר, שהנותר בכרת כחלב. ואיסור נותר חל על איסור חלב לפי שהוא איסור מוסיף:
+<b>מביא שלש חטאות.</b> שתים משום חלב ואחת משום נותר. והוא שהיתה לו ידיעה בינתים. דאי לאו הכי אינו מביא אלא שתי חטאות, אחת משום חלב ואחת משום נותר. והאי דלא תני הכא שלש חטאות ואשם ודאי כדתני לעיל, משום דרוב נותר אין בו שוה פרוטה, דלא חזי למידי, ואשם מעילות אינו בא על פחות משום פרוטה:
+<b>כל חטאת שהיא באה על חטא.</b> לאפוקי חטאת יולדת שאינה באה על חטא. דסבר רבי יוסי ששתים מביאות אותה בשותפות ובתנאי, כדאמרינן בפרק קמא. ופסק הלכה, שאין חטאת באה בשותפות ואפילו חטאת של מחוסרי כפרה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>המביא אשם תלוי.</b> יצא ויראה בעדר. עם שאר צאנו כחולין גמורים. דסבר ר׳ מאיר, כיון דלא צריך ליה לא מקדיש ליה:
+<b>ירעה עד שיסתאב.</b> דמתוך שלבו נוקפו בשעת ההפרשה ומתירא מספק החטא, גמר ומקדיש ליה ואע״פ שלא יצטרך, הלכך ירעה עד שיפול בו מום ויפלו דמיו לנדבה להביא מהן עולת נדבה. והלכה כחכמים:
+<b>הדם ישפך.</b> לאמה שבמקדש [צ״ל שבעזרה]:
+<b>לבית השריפה.</b> ואע״ג דחולין שנשחטו בעזרה טעונים קבורה, האי הוי כזבח פסול שטעון שריפה:
+<b>נזרק הדם.</b> קודם שנודע לו:
+<b>יאכל.</b> הבשר. דרחמנא אמר (ויקרא ה׳) והוא לא ידע ונסלח לו, בשעת סליחה לא תהא ידיעה. והכא נמי בשעת זריקת הדם דהיינו שעת סליחה לא היתה ידיעה, והרי גמר כל כפרת ספיקו, והוה ליה אשם תלוי כשר:
+<b>אפילו הדם בכוס יזרק.</b> דסבר רבי יוסי כלי שרת מקדשין את הפסול ליקרב, וכל העומד ליזרק כזרוק דמי, והוי כאילו נזרק הדם כבר קודם שהיתה לו ידיעה. ואין הלכה כר׳ יוסי:  
+
+Mishnah 2
+
+<b>אשם ודאי אינו כן.</b> בההיא לא פליגי רבנן דאם נודע לו עד שלא שחטו שלא חטא, יצא וירעה בעדר, דטעמא דרבנן באשם תלוי כיון דלבו נוקפו גמר ומקדיש מספק, אבל אשם ודאי, כגון אמרו לו אכלת קודש ונודע שלא חטא שהוזמו העדים, אי נמי כסבור קודש אכל ונמצא חולין, אגלאי מלתא דהקדש טעות היה:
+<b>הרי זה יקבר.</b> כיון דלא קדיש הוי כחולין שנשחטו בעזרה דטעונין קבורה:
+<b>נזרק הדם הבשר יצא לבית השריפה.</b> בגמרא מפרש דמי ששנה לעיל הרי זה יקבר לא שנה הכא הבשר יצא לבית השריפה, דכיון דסבר אשם ודאי חולין הוא ולא קדיש לעולם, אינו נשרף אלא נקבר:
+<b>שור הנסקל אינו כן, כאשם תלוי.</b> דהכא לא פליגי רבנן שאם נודע שלא הרג יצא וירעה בעדר:
+<b>עגלה ערופה אינה כן.</b> כאשם תלוי, שאם עד שלא נערפה נמצא ההורג, תצא ותרעה בעדר. ורמב״ם פירש, שור הנסקל אינו כן כאשם ודאי, דאשם ודאי משנשחט הרי זה יקבר, ושור הנסקל כשנודע לאחר שנסקל מותר בהנאה. ועגלה ערופה אינה כן כשור הנסקל, דשור הנסקל אם נודע משנסקל מותר בהנאה, ועגלה ערופה אם נודע ההורג משנערפה העגלה תקבר במקומה:
+<b>כיפרה ספיקה.</b> בשעת עריפה. שהרי עדיין ספק היה והלכה לה. הלכך אסורה בהנאה, ותקבר כדין כל העגלות הערופות:
+
+Mishnah 3
+
+<b>מתנדב אדם אשם תלוי.</b> דכל עצמו של אשם תלוי נדבה הוא. דאי סלקא דעתך חובה הוא, כי מתידע ליה שחטא אמאי מייתי חטאת, אלא שמע מינה נדבה הוא:
+<b>חוץ מאחר יוה״כ.</b> דשאר ימות השנה הוא דאיכא למיחש בספק שום חטא שמא עשה או לאו, אבל השתא ליכא למיחש, דהא כיפר יוה״כ:
+<b>וחכמים אומרים אין מביאין אשם תלוי.</b> דהיינו טעמא דמייתי אשם תלוי מקמי דמתידע ליה, להגן עליו מן היסורים עד שיוודע לו, שהתורה חסה על גופו של ישראל, ואין אשם תלוי בא בנדבה. והלכה כחכמים:  
+
+Mishnah 4
+
+<b>חייבין להביא לאחר יוה״כ.</b> דאמר קרא (ויקרא ט״ז:ל׳) מכל חטאתיכם לפני ה׳ תטהרו, חטא שאין מכיר בו אלא המקום דהיינו שלא נודע לו שחטא, יוה״כ מכפר. אבל חטא דאיכא דידע ביה חוץ מן המקום, אין יוה״כ מכפר:
+
+Mishnah 5
+
+<b>חטאת העוף ספק.</b> כגון שילדה ואין יודעים אם מין חיוב אם מין פטור:
+<b>מפני שמכשירתה לאכול בזבחים.</b> דמחוסרת כפרה היא מספק, ואינה יכולה לאכול בקדשים עד שתביא כפרתה:
+<b>משנמלקה נודע לה.</b> שלא ילדה:
+<b>הרי זו תקבר.</b> בדין הוא דמותרת בהנאה, דחולין גמורים היא, דמשום שנשחטה בעזרה ליכא למיסר, דלא אסרה תורה אלא שחיטה, אבל מליקה לא. אבל רבנן גזרו דאסורה בהנאה שמא יאמרו נהנין מחטאת העוף ספק. וחטאת העוף הבאה על הספק אינה נאכלת, דשמא חולין היא ונבילה היא, דמליקה נבילה בחולין. ואסורה נמי בהנאה, דשמא קודש היא וקודש שאינו נאכל אסור בהנאה:
+
+Mishnah 6
+
+<b>המפריש שתי סלעים.</b> שכך הוא דין אשם, דכתיב באשם מעילות (שם ה׳) בערכך כסף שקלים בשקל הקודש לאשם, ותרגום שקלים סלעים. ואשם גזילות ואשם תלוי למדים מאשם מעילות בגזירה שוה, נאמר כאן בערכך, ונאמר להלן בערכך. ואשם שפחה חרופה נמי, הואיל והוא איל, הוי אף הוא בכסף סלעים כשלשה אשמות הללו שהן איל. אבל אשם מצורע ואשם נזיר דבתרווייהו כתיב כבש לאשם, אינן באים בכסף שקלים:
+<b>אם היה אחד מהם יפה שתי סלעים.</b> אע״פ שבשעת הפרשה לא היה יפה אלא סלע, אם בשעת כפרה יפה שתים, כשר, דבמה שהוא שוה בשעת כפרה אזלינן, הלכך אותו שהוא יפה עכשיו בשעת כפרה שתי סלעים יקרב לאשמו, ואע״פ שלא קנהו מתחילה אלא בסלע, והשני ירעה, לפי שנקח במעות אשם ולשם אשם, ויפלו דמיו לנדבה, דהכי קיימא לן מותר אשם לנדבה:
+<b>לקח בהם שני אלים לחולין.</b> לאכילה, מעל במעות ויצאו לחולין:
+<b>יפה עשרה זוזים.</b> כדי שתי סלעים שמעל בהן וחומשן, שהסלע ארבעה זוזים:
+<b>היפה שתי סלעים יקרב לאשמו.</b> לשם אותו אשם שהפריש עליו המעות:
+<b>והשני למעילתו.</b> מפרש בגמרא, לא שיקריב אותה לאשם, אלא שיתננו לגזבר בשביל שתי סלעים שהוציא לחולין, שנתחייב בהן ובחומשן, שהם בין הקרן והחומש עשרה זוזים. ויביא אשם בשתי סלעים מביתו לקרבן מעילה:
+<b>אחד לאשם ואחד לחולין.</b> לקח בשתי סלעים שהפריש שהיו קודש, שני אילים אחד לאשם ואחד לאכילת חולין, ומעל בסלע:
+<b>אם היה של אשם יפה שתי סלעים יקרב לאשמו.</b> הראשון, שהרי לשמו נלקח ממעות שנפרשו לו:
+<b>והשני.</b> שהוא חולין, יקרב למעילתו לאשם מעילות על שהוציא סלע אחד של קודש לחולין. וכגון דאיהו נמי יפה שתי סלעים, דאין אשם מעילות פחות משתי סלעים כסף:
+<b>ויביא עמה סלע וחומשה.</b> קרן שמעל בו וחומשה, שהרי סלע הקודש הוציא לחולין:
+
+Mishnah 7
+
+<b>לא יביאנה בנו אחריו.</b> אם שגג הבן בשגגת חטאת, לא יביא חטאת שהפריש אביו כדי שיכופר בה על שגגתו:
+
+Mishnah 8
+
+<b>מביאים מהקדש כשבה שעירה.</b> אם הפריש מעות ליקח כשבה לחטאתו, יכול ליקח בהן שעירה אם ירצה:
+<b>הפריש לכשבה או לשעירה.</b> הפריש מעות לקנות בהן כשבה או שעירה:
+<b>העני, יביא</b> בהן <b>עוף</b>, והשאר חולין דכתיב בקרבן עולה ויורד גבי כשבה ושעירה, מחטאתו אשר חטא, דמשמע ממקצת הדבר שהפריש לחטאתו, שאם העני יביא עוף ממקצת דמים הללו. וגבי עוף נמי כתיב מחטאתו, דמשמע דאם העני יותר מביא ממקצת דמי העוף עשירית האיפה, וגבי עשירית האיפה כתיב על חטאתו, דמשמע אם העשיר יוסיף על הדמים הללו ויביא עוף, או אם העשיר יותר יביא כשבה או שעירה:
+<b>ונסתאבה.</b> הוממה:
+<b>אם רצה יביא בדמיהן עוף.</b> כגון אם העני:
+<b>שאין לעוף פדיון.</b> דבפסולי המוקדשים כתיב (ויקרא כ״ז:י״א) והעמיד את הבהמה לפני הכהן, והיה אפשר שיאמר והעמיד אותה, מה תלמוד לומר הבהמה, לומר לך בהמה נפדית ואין עופות ולא עצים ולא לבונה ולא כלי שרת נפדים:  
+
+Mishnah 9
+
+<b>כבשים קודמים לעזים.</b> בכל דוכתא הקדים הכתוב כבשים לעזים, דכתיב (שמות י״ב:ה׳) מן הכבשים ומן העזים תקחו, וכן (במדבר ט״ו:י״א) או לשה בכבשים או בעזים. יכול, האומר הרי עלי עולה ויש לו כבש ועז יביא כבש דוקא.
+<b>תלמוד לומר ואם כבש יביא קרבנו.</b> ולעיל מיניה כתיב והביא את קרבנו שעירת עזים, כאן הקדים עז לכבש, ללמד ששניהם שקולים ואי זה מהן שירצה יביא:
+<b>תורים קודמין לבני יונה.</b> דברוב מקומות כתיב ברישא תורים והדר בני יונה:
+<b>אם זכה הבן לפני הרב.</b> שרוב חכמתו למד ממנו:
+<b>קודם את האב.</b> בכל מקום, כגון להשיב אבידה ולפדות מבית השבי ולהחיות ולפרוק עמו. ואם אביו תלמיד חכם אע״פ שאינו שקול כנגד רבו, אביו קודם לרבו, ואפילו רבו מובהק:
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@@ -0,0 +1,415 @@
+Bartenura on Mishnah Keritot
+ברטנורא על משנה כריתות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Keritot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה כריתות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שלשים ושש כריתות.</b> לעובר במזיד בלא התראה:
+<b>הבא על אשה ובתה.</b> ובת בתה ובת בנה בכלל. וכן בתו ובת בתו ובת בנו, חמותו ואם חמותו ואם חמיו, כולם בכלל זה:
+<b>המגדף.</b> מברך את השם:
+<b>והעובד עבודה זרה.</b> כדרך עבודתה. או המזבח והמקטר והמנסך והמשתחוה אפילו שאין דרך עבודתה בכך:
+<b>בעל אוב.</b> וידעוני בכלל. ששניהם בלאו אחד נאמרו, ותנא נקט אוב שהוא ראשון במקרא:
+<b>והמחלל את השבת.</b> באחת מאבות מלאכות ארבעים חסר אחת ותולדותיהן:
+<b>נותר.</b> קדשים לאחר שעבר זמנן:
+<b>פגול.</b> קדשים שחשב לאכלן חוץ לזמנן או חוץ למקומן:
+<b>השוחט.</b> קדשים בחוץ חייב, אע״פ שלא העלן. דכתיב (ויקרא י״ז:ד׳) ואל פתח אהל מועד לא הביאו דם יחשב לאיש ההוא דם שפך ונכרת:
+<b>ומעלה.</b> נמי בכרת, דכתיב (שם) אשר יעלה עולה או זבח ואל פתח אוהל מועד לא יביאנו. ואם שחט והעלה בשוגג, חייב שתי חטאות:
+<b>והמפטם את שמן המשחה.</b> במשקל סממנים ובמדת השמן כמו שעשאו משה במדבר. והוא שיעשנו לסוך בו, אבל המפטמו להתלמד או למסרו לצבור אינו חייב:
+<b>והמפטם את הקטורת.</b> אחד עשר סממני הקטורת אם לקח מכל אחד מהם כפי משקלו הקצוב בדברי חכמים ועירבם כדרך שהיו מערבים הקטורת שמקטירים בבית המקדש, חייב כרת. והוא שיעשנו להריח בה, אבל עשאה להתלמד או למסרה לצבור, פטור:
+<b>והסך בשמן המשחה שעשה משה, שלא לצורך כהונה ומלכות, חייב.</b> שלא היו נותנים מאותו שמן אלא על ראש הכן גדול, ואפילו היה בן כהן גדול מושחים אותו באותו שמן שעשה משה במדבר. וממנו מושחים מלכי בית דוד. ואין מושחין מלך בן מלך אם לא היה שם מחלוקת, כמו שמשחי שלמה מפני מחלוקתו של אדוניהו, ויואש מפני מחלוקתו של עתליהו, ויהואחז מפני יהויקים אחיו שהיה גדול ממנו. ומשיחת הכהנים היא שיוצקים מן השמן על ראשו ומושחין בין גבות עיניו כמין כ״י יונית. ומשיחת המלכים כמין נזר:
+<b>הפסח והמילה במצות עשה.</b> ויש בהן כרת, ואין קרבן על שגגתן. אבל כולהו הנך לא תעשה נינהו, וחייבים על שגגתן קרבן, דאין קרבן אלא על לאו. דגבי קרבן כתיב (ויקרא ד׳:י״ג) ועשה אחת מכל מצות ה׳ אשר לא תיעשינה:  
+
+Mishnah 2
+
+<b>ועל שגגתן חטאת.</b> שגגה שחייבים עליה חטאת היא, כגון הבא על אחת מן העריות כסבור שהיא אשתו, והעובד עבודה זרה שמשתחוה לה כסבור זיבוח וקיטור וניסוך אסרה תורה ולא השתחויה, והמחלל את השבת כסבור חול הוא, וכן כל כיוצא בזה שיודע בעיקר האיסור אלא שנעלם ממנו זה המעשה שעושה. אבל האומר מותר לגמרי, דעוקר כל הגוף, כגון האומר אין שבת בתורה, אין עבודה זרה בתורה, לא שוגג הוא זה אלא אנוס גמור הוא ופטור:
+<b>לא הודע.</b> כגון שני זיתים אחד של חלב ואחד של שומן, אכל אחד מהם ואינו יודע איזה מהן אכל. אשתו ואחותו עמו במטה, בא על אחת מהן ואינו יודע על איזו מהן בא:
+<b>אשם תלוי.</b> לפי שבא על הספק קרוי אשם תלוי, שתולה ומגין עליו מן היסורים, ואינו מכפר, שאם נודע אליו אח״כ בבירור שחטא, מביא חטאת קבועה:
+<b>המטמא מקדש וקדשיו.</b> שנכנס למקדש כשהוא טמא, או אכל קדשים בטומאה:
+<b>מפני שהוא בעולה ויורד.</b> ואין אשם תלוי בא אלא על דבר שזדונו כרת ושגגתו חטאת קבועה, והאי הואיל ושגגתו בעולה ויורד, אין בלא הודע שלו אשם תלוי:
+<b>אף המגדף.</b> אין מביאין על שגגתו חטאת, ועל לא הודע שלו נמי אין חייבים אשם תלוי. דרחמנא אמר גבי חטאת, לעושה בשגגה, פרט למגדף שאין בו מעשה. והלכה כחכמים:
+
+Mishnah 3
+
+<b>כמין בהמה חיה ועוף.</b> הואיל ונאמרה בהן יצירה כאדם. ואין הלכה כר׳ מאיר:
+<b>סנדל.</b> ולד הוא, אלא שנפחתה צורתו. ולשון סנדל, שנאוי ודל. כך מצאתי. ורבותי פירשו שהיא חתיכת בשר עשויה כצורות סנדל ורגילה לבוא עם ולד:
+<b>שליא.</b> שאין שליא בלא ולד:
+<b>שפיר מרוקם.</b> עור שהולד מרוקם בו שיש בתוכו צורת אברים קטנים. ולפי שעשוי כשפופרת של ביצה קרוי שפיר:
+<b>וכן שפחה שהפילה.</b> דסלקא דעתך אמינא כי קאמרינן כל מצות שהאשה חייבת בה עבד חייב בה, הני מילי מצוות השוות באיש ובאשה, אבל יולדת דבנשים איתא ובאנשים ליתא אימר לא תחייב שפחה, להכי תני וכן שפחה שהפילה:
+
+Mishnah 4
+
+<b>ואין ידוע מה הפילה.</b> אם צורת אדם וחייבת, אם דגים וחגבים ופטורה. מביאה קרבן שתי תורים אחד לעולה ואחד לחטאת. על של עולה מתנה ואומרת, אם מין חובה ילדתי, תהא לחובתי, ואם לאו, תהא עולת נדבה. אבל חטאת, לא מציא לאתנויי, דאין חטאת נדבה, ומייתא בספק. ואינו נאכל, דשמא לאו בת קרבן היא, ומליקתה כנבילה בעלמא. ומשום חולין בעזרה, לא אכפת לן, דכיון דאין למזבח אלא דמה לא חשיב אכילה:
+<b>וכן שתי נשים שהפילו.</b> במחבוא:
+<b>אחת מין פטור.</b> כמין דגים וחגבים:
+<b>ואחת מין חובה.</b> סנדל או שליא. ואין ידוע איזו הפילה מין חובה. מביאים כל אחת שתי תורים ואינו נאכל:
+<b>אימתי.</b> אינו נאכל:
+<b>בזמן שהלכו.</b> שהביאו קניהן לכהן והלכו לדרכן ואין יכולים להתנות. אבל אם שתיהן עומדות כאחת, מביאות חטאת אחת ומתנות ביניהן, אם אני החייבת, הרי הוא שלי [וחלקך מחול לי]. ואם את החייבת, הרי הוא שלך [וחלקי מחול לך], ואותו חטאת קרב ונאכל. דדוקא חטאת שבא על חטא אין תנאי מועיל בו, דכתיב (ויקרא ד׳:כ״ג) או הודע אליו חטאתו, אבל הכא דכי קא מייתין נשים קרבן לאשתרויי באכילת קדשים הוא, מייתין ומתניין. ואין הלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>גנינים.</b> גוונים. ואני שמעתי כמין תולעים:
+<b>המפלת יום ארבעים.</b> דעד שיעברו ארבעים יום להריונה הוי מיא בעלמא:
+<b>ר׳ שמעון מחייב ביוצא דופן.</b> דכתיב (שם י״ב) ואם נקבה תלד, והוה ליה למכתב ואם נקבה היא, אלא ריבה לה לידה אחרת, ומאי היא, יוצא דופן. ותנא קמא סבר, אמר קרא (שם) אשה כי תזריע וילדה, עד שתלד ממקום שמזרעת:
+
+Mishnah 6
+
+<b>המפלת לאור שמונים ואחד.</b> שילדה נקבה, וליל שמונים ואחד שהיתה ראויה למחר להביא כפרתה הפילה:
+<b>בית שמאי פוטרים מן הקרבן.</b> מלידה שניה. אע״ג דלאחר מלאת הוא, הואיל ולילה היא ולא יצתה שעה ראויה לקרבן, דלילה מחוסר זמן קרבן היא, דכתיב (ויקרא ז׳:ל״ח) ביום צוותו, הלכך לענין קרבן כתוך מלאת דמי:
+<b>מאי שנא אור לשמונים ואחד מיום שמונים ואחד.</b> דודאי חייבת קרבן על הנפל שהפילה לדברי הכל הואיל ואחר מלאת הפילה:
+<b>אם שוה לו לטומאה.</b> שהרי אתם מודים שבשקיעת החמה של יום שמונים כלו ימי טוהר שלה ואם ראתה בליל שמונים ואחד טמאה:
+<b>הדמים אינם מוכיחים.</b> והדם שאתם אומרים אם שוה לו לטומאה, אינו ראיה, שהרי המפלת תוך מלאת דמה טמא מפני הלידה, ואינה חייבת קרבן שני לפי שכל שבא בתוך מלאת נחשב כאילו בא עם הולד הראשון ובהא מודו בית הלל:
+
+Mishnah 7
+
+<b>חמשה ספיקי זיבות.</b> ספק זיבה הוי כגון טועה שראתה שלשה ימים ואינה יודעת אם בימי נדתה אם בימי זיבתה, מביאה קרבן ואינו נאכל. וספק לידה הוי כגון הפילה ואינה יודעת מה הפילה. ואם יש עליה חמשה ספיקות של זיבה או חמשה ספיקות של לידה:
+<b>מביאה קרבן אחד.</b> חטאת העוף הבא על הספק:
+<b>ואוכלת בזבחים.</b> שהרי הקרבן הזה לטהרה בא, הרי הוא כטבילה, שאם נטמאת האשה כמה טומאות טבילה אחת עולה לכולם, אף קרבן זה כן:
+<b>ואין השאר עליה חובה.</b> לא הצריכוה חכמים להביאן, שאף האחת בקושי התירו להקריב ספק מליקת חולין למזבח, אלא שאם לא כן אין לה תקנה ליטהר בקדשים:
+<b>חמש לידות ודאות, או חמש זיבות ודאות, מביאה קרבן אחד ואוכלת בזבחים.</b> כדפרישנא:
+<b>והשאר עליה חובה.</b> דתניא, יכול תביא על הלידה שלפני מלאת ועל הלידה שלאחר מלאת קרבן אחד לשניהם, תלמוד לומר (ויקרא י״ב:ז׳) זאת תורת היולדת:
+<b>קינין.</b> שתי קינין. דהיינו ארבע תורין:
+<b>בדיני זהב.</b> בשני [דינרי] זהובים, דינר זהב לכל קן:
+<b>המעון הזה.</b> שבועה היא:
+<b>נכנס לבית דין ולימד כו׳</b> אע״פ שהיקל בשל תורה. ולימד דבר שאינו כהלכה, משום עת לעשות לה׳ עשה כן. שאלמלא כן לא ימצאו, וימנעו העניות מלהביא אפילו אחד ויאכלו קדשים בטומאת הגוף:
+<b>ברבעתים.</b> שני קינין בשני רבעי דינר כסף. ודינר זהב הוא עשרים וחמש דינרי כסף:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>ארבעה מחוסרי כפרה.</b> שמביאין כפרה ולא על חטא אלא לאכול בקדשים:
+<b>והמצורע.</b> והא דלא חשיב נמי והמצורעת כי היכי דחשיב זב וזבה, לפי שזב וזבה עיקר טומאתן חלוקה, שזב מטמא בראיות ואפילו ראה שלש ראיות ביום אחד, טמא ומביא קרבן, וזבה אינה מביאה קרבן עד שתראה בשלשה ימים זה אחר זה, הלכך חשבינהו לתרתי, אבל מצורע ומצורעת אין עיקר טומאתן חלוקה, דשניהם שיעור טומאתן בכגריס:
+<b>גר מחוסר כפרה.</b> ותנא קמא סבר, גר כיון שמל וטבל מותר לאכול בקדשים, ואין קרבן מעכבו אלא מלבוא בקהל, הלכך לא חשיב ליה בכלל מחוסרי כפרה:
+<b>עד שיזרק עליו הדם.</b> אם הביא קרבן בהמה. ואם עולת העוף הביא, עד שיתמצה דמו על קיר המזבח:
+<b>ונזיר ליינו ולתגלחתו.</b> קרבן נזיר מתיר לו לשתות יין ולתגלחת ולהטמא למתים, שאע״פ ששלמו ימי נזרו אינו מותר ביין ובתגלחת ולהטמא למתים עד שיביא קרבן. ות״ק לא חשיב נזיר, דלא תני אלא הנך דלאשתרויי בקדשים, ונזיר דמייתי קרבן, לאשתרויי ביין דחולין הוא:
+
+Mishnah 2
+
+<b>הבא על שפחה חרופה.</b> דאמר קרא (ויקרא י״ט:כ״ב) וכפר עליו הכהן באיל האשם [לפני ה׳] על חטאתו, והדר כתיב (שם) ונסלח לו מחטאתו אשר חטא, לרבות מזיד כשוגג:
+<b>ונזיר שנטמא.</b> דכתיב (במדבר ו׳:ט׳) וכי ימות מת עליו בפתע פתאום, פתע, זה שוגג וכן הוא אומר (שם ל״״ה) ואם בפתע בלא איבה. פתאום, זה מזיד, וכן הוא אומר (משלי כ״ז:י״ב) פתאים עברו ונענשו, והיינו מזיד, דאין עונש אלא על המזיד:
+<b>ועל שבועת העדות.</b> קרבן עולה ויורד האמור בשבועת העדות, חייב הכתוב על מזיד כשוגג, דבכולן נאמר ונעלם וכאן לא נאמר ונעלם:
+<b>ועל שבועת הפקדון.</b> אשם האמור בשבועת הפקדון חייב בו מזיד כשוגג, דיליף תחטא תחטא לגזירה שוה משבועת העדות:
+
+Mishnah 3
+
+<b>הבא על שפחה חרופה ביאות הרבה.</b> דכתיב (ויקרא י״ט:כ״ב) וכפר עליו הכהן באיל האשם וגו׳ על חטאתו אשר חטא, והוה מצי למכתב על חטאתו ולשתוק, מאי אשר חטא, לרבות חטאים הרבה. והני מילי כשבא ביאות הרבה על שפחה אחת, אבל בא על שפחות הרבה ואפילו בהעלם אחד, חייב על כל שפחה ושפחה, דכתיב והיא שפחה, לחייב על כל שפחה ושפחה:
+<b>ונזיר שנטמא טומאות הרבה.</b> כשנטמא בתוך שבעת ימי טומאתו לא צריכא למימר דאינו מביא אלא קרבן אחד, דטומאה אריכתא היא, כי צריכא לנטמא ביום השביעי שהוא יום תגלחתו. וסבר האי תנא דקרא דכתיב (במדבר ו׳:י״א) וקדש את ראשו ביום ההוא, ביום שביעי שהוא יום תגלחתו קאמר, שנזירות טהרה חלה עליו באותו יום, והשתא סלקא דעתך אמינא כי נטמא תרי זימני בשביעי הוו להו טומאות הרבה, דהא התחילה נזירות דטהרה, וליחייב שתי קרבנות, קמשמע לן דלענין קרבן לא מיחייב אלא חד, דלא אתא זה לשעה הראויה לקרבן, דאע״ג דנזירות טהרה אתחלה לה מיום השביעי, שעה הראויה לקרבן אינה אלא מיום השמיני:
+<b>המקנא לאשתו ע״י אנשים הרבה.</b> דכתיב (שם ה׳) זאת תורת הקנאות תורה אחת לקנאות הרבה:
+<b>ומצורע שנתנגע נגעים הרבה.</b> כגון שנתנגע ונתרפא נתנגע ונתרפא פעמים הרבה, אינו מביא אלא קרבן אחד על כולם, דכתיב (ויקרא י,, ד) זאת תהיה תורת המצורע, תורה אחת למצורע פעמים הרבה:
+<b>הביא צפורים ונתנגע.</b> בגמרא מפרש דהכי קתני, לא עלו צפורים להקבע בעניות ובעשירות. שאם היה עני בשעת [הבאת] צפורים והעשיר קודם שיביא חטאתו, צריך להביא קרבן עשיר. ואם היה עשיר והעני מביא קרבן דלות עד שיביא חטאתו. דבתר חטאת אזלינן בין בעניות בין בעשירות, דכתיב (שם) אשר לא תשיג ידו בטהרתו, כשלא תשיג ידו בשעת טהרתו יביא בדלות ואע״פ שהעשיר אחר כן, והאי טהרתו היינו חטאת שהוא כפרתו:
+<b>עד שיביא אשמו.</b> דבטהרתו, אשמו משמע, שנותן מדמו על בהונותיו ומכשירו לאכול בקדשים. ואין הלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>האשה שילדה ולדות הרבה.</b> וקאזיל ומפרש כיצד, כגון הפילה בתוך שמונים של נקבה, שטבלה לאחר שבועיים דטומאה ושמשה ונתעברה, והפילה נקבה לאחר ארבעים של יצירה, דהיינו חמשים וארבע ללידה הראשונה, וחזרה והפילה לסוף חמשים וארבע של זו. ולהכי נקט נקבה, דבזכרים ליכא למימר הכי, דאי הפילה בתוך ארבעים דזכר, האי שני מיא בעלמא הוא, דאין הולד נוצר עד ארבעים יום:
+<b>והמפלת תאומים.</b> אפילו זכרים. כגון נתעברה שלשה, והפילה אחד לאחר ארבעים, והשני נשתהה ויצא תוך ימי טוהר הראשון, ושלישי בתוך ימי טוהר דשני. כל אלו אין מביאות אלא קרבן אחד, דכתיב (ויקרא י״ב:ז׳) זאת תורת היולדת, מלמד שמביאה קרבן אחד על ולדות הרבה. יכול על הלידה שלפני מלאת ושל אחר מלאת נמי אינה מביאה אלא קרבן אחד, תלמוד לומר זאת:
+<b>רבי יהודה אומר מביאה על הראשון ואינה מביאה על השני.</b> ר׳ יהודה פליג בין אולדות בין אתאומים, ואומר מביאה על הולד הראשון, ולא על השני שנולד בתוך מלאת של ראשון. ומביאה על השלישי, משום דהוא לא נולד תוך מלאת, דלא חשבינן מלאת לשני, דכמאן דליתיה דמי הואיל ונולד תוך מלאת של ראשון, ושלישי הוי תחילת לידה. ואינה מביאה על הרביעי, הואיל ונולד תוך מלאת דשלישי, אבל שלישי לא נולד תוך מלאת דראשון דהא עברו ימי טומאתו דראשון. וגבי תאומים נמי פליג ר׳ יהודה. ואע״ג דעיבורן כאחת, לא אמרינן חדא לידה אריכתא היא ואית ליה מלאת נמי לשני, ושלישי לאו בר קרבן הוא, אלא אם נולד שלישי לאחר מלאת דראשון סבר רבי יהודה דמביאה קרבן על השלישי, ועל מלאת דשני לא אכפת לן דכמאן דליתיה דמי. וכי קאמר ר׳ יהודה ולד שני כמאן דליתיה דמי, לענין קרבן הואיל ובתוך זמנו של קרבן ראשון נולד, אבל לענין טומאה מודה דימי טומאה אית לה [וכל זמן שהיא מפלת זכר יושבת עליו שבעת ימי טומאה ושלשים ושלש דדם טוהר], וכל זמן שהיא מפלת נקבה יושבת עליה שבועים דטומאה וששים ושש דדם טוהר. ואין הלכה כרבי יהודה:
+<b>עולה ויורד.</b> עולה לעשיר, ויורד לעני. שאם הוא עשיר מביא כשבה או שעירה, ואם עני תורים ובני יונה, ובדלי דלות עשירית האיפה סולת:
+<b>שמיעת הקול.</b> ושמעה קול אלה, וטומאת מקדש וקדשיו בשוגג, ושבועת ביטוי, שלשתן כתובים בהדיא בפרשת ויקרא שמביאין בדלות ובדלי דלות:
+<b>והיולדת.</b> בעשירות, כבש לעולה ובן יונה או תור לחטאת. בדלות, שתי תורים דהיינו פרידה דעוף תחת כבש. ודלי דלות לא נאמר ביולדת. וכן מצורע, בעשירות שני כבשים, בדלות שתי תורים תחת שני כבשים, ודלי דלות אין בו:
+<b>שוין במכות ובקרבן.</b> אם מזידין שניהם לוקין, כדקיימא לן איש או אשה כי יעשו מכל חטאת האדם (במדבר ח׳), השוה הכתוב אשה לאיש לכל עונשין שבתורה. ואם שוגגין שניהם מביאים קרבן, דבתרווייהו כתיב כרת במזיד, דכתיב (ויקרא י״ח) ונכרתו הנפשות העושות, וכל שזדונו כרת שגגתו חטאת:
+<b>ובשפחה לא השוה.</b> שהאשה לוקה כדכתיב (שם י״ט) בקורת תהיה, היא במלקות והוא בקרבן איל אשם. ולשון בקורת, בקריאה, לפי שקורין על הלוקה אם לא תשמור לעשות והפלה ה׳ וגו׳. אי נמי, בקורת לשון בקור, שבית דין מבקרים ואומדים את הלוקה כמה מכות יכול לקבל:
+<b>עשה בהן המערה.</b> המכניס עטרה בלבד:
+<b>כגומר ביאתו.</b> וחייב על שלא כדרכה כמו כדרכה, דמשכבי אשה כתיב. ובשפחה אינו חייב אלא על גמר ביאה כדרכה, דשכבת זרע כתיב בה, שראויה להזריע:
+<b>וכל העריות חייב על כל ביאה וביאה.</b> ובשפחה אמרן לעיל בפירקין [דף ט׳] שמביא קרבן אחד על ביאות הרבה:
+<b>שעשה בה את המזיד כשוגג.</b> אם שניהן מזידין או הוא שוגג והיא מזידה, היא במלקות והוא בקרבן. אבל אם היא שוגגת, בין שהוא שוגג בין שהוא מזיד, שניהן פטורים, דכתיב בקורת תהיה, והדר והביא את אשמו. בזמן שהאשה לוקה איש מביא קרבן, אין האשה לוקה, אין האיש מביא קרבן:  
+
+Mishnah 5
+
+<b>חציה שפחה וחציה בת חורין.</b> המאורסת לעבד עברי, שהוא מותר בשפחה ומותר בבת חורין. אבל לא לעבד כנעני, שהרי הוא אסור בה מפני צד חירות שבה. ואילו לא היתה חציה שפחה היו הקידושין תופסין בה, ושניהן נהרגין, אבל עכשיו קידושין תופסין בה קצת מפני צד חירות שבה, ואין תופסין בה לגמרי מפני צד עבדות שבה, והיינו דכתיב (ויקרא י״ט:כ׳) לא יומתו כי לא חופשה, הא חופשה חייבים:
+<b>והפדה לא נפדתה.</b> משמע פדויה קצת ואינה פדויה לגמרי:
+<b>זו היא שפחה ודאית.</b> כלומר שפחה גמורה. והאי דכתיב והפדה לא נפדתה, דברה תורה כלשון בני אדם:
+<b>כל העריות מפורשות.</b> שהן בנות חורין ושיור אין לנו, וזו ודאי משונה היא חציה שפחה וחציה בת חורין. ור׳ אלעזר בן עזריה היינו ר׳ עקיבא, אלא דאמר ליה לרבי ישמעאל אנא בעלמא כוותך סבירא לי דדברה תורה כלשון בני אדם, מיהו הכא שאני, מדכתיב כי לא חופשה, והפדה לא נפדתה למה לי. שמע מינה לחציה שפחה וחציה בת חורין. והלכה כר׳ עקיבא:
+
+Mishnah 6
+
+<b>כל העריות.</b> אם האחד גדול, האיש או האשה, והאחר קטן, הקטן פטור וגדול חייב. ובשפחה אינו כן, דאם האחד קטן, גדול נמי פטור, דהא אתקוש להדדי, בקורת תהיה והביא את אשמו, בזמן שהיא לוקה הוא מביא קרבן, אין האשה לוקה אין האיש מביא קרבן:
+<b>אחד ער ואחד ישן ישן פטור.</b> וער חייב. ובשפחה חרופה ער נמי פטור, דהא איתקוש להדדי כדאמרן:
+<b>שוגג בחטאת ומזיד בהכרת.</b> ושפחה חרופה, אם הוא מזיד והיא שוגגת, שניהן פטורין, דהואיל ואין האשה לוקה אין האיש מביא אשם. ואם הוא שוגג והיא מזידה, היא לוקה והוא באשם:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אמרו לו.</b> אפילו אחד אומר לו אכלת חלב והוא שותק ואינו מכחישו:
+<b>מביא חטאת.</b> על פיו:
+<b>שנים אומרים לו אכלת חלב.</b> ואפילו מאה. והוא מכחישם ואומר ברי לי שלא אכלתי, אינו מביא קרבן על פיהם, דכתיב (ויקרא ד׳:כ״ג,) או הודע אליו חטאתו, ולא שיודיעוהו אחרים:
+<b>רבי מאיר מחייב.</b> ואין הלכה כר׳ מאיר:
+<b>אם הביאוהו שנים כו׳</b> כגון אם העידו עליו שהרג את הנפש:
+<b>אם ירצה לומר מזיד הייתי.</b> אם היה רוצה לפטור עצמו בשקר היה יכול לומר מזיד הייתי, ומזיד פטור מקרבן:
+
+Mishnah 2
+
+<b>חלב וחלב.</b> שני זיתי חלב:
+<b>בהעלם אחד.</b> אבל בשני העלמות חייב על כל אחד ואחד, דקיימא לן העלמות מחלקין:
+<b>ממין אחד חייב.</b> הא קמשמע לן דאע״ג דאין השני חצאי זיתים מתמחוי אחד דהיינו מתבשיל אחד, אלא הם מתבשילין חלוקין, אפ״ה מצטרף לפי שאין תמחוין מחלקין:  
+
+Mishnah 3
+
+<b>כמה ישהה האוכלן.</b> לשני חצאי זיתים דאמרינן מצטרפין:
+<b>כאילו אוכלן קליות.</b> רואין אותן כאילו נתפרדו לפירורין [דקין] כקליות ואוכלן אחת אחת בסמוך זו אחר זו, ובההיא משערינן אם אכל חצי זית והפסיק ולאחר שעה אכל חצי זית אחר, אם שהה מתחילה ועד סוף כדי אכילת קליות בסמוך זו לזו, מצטרפין. אבל אם לא הפסיק מאכילה אלא ששהה בלעיסתן ובליעתן אפילו כל היום כולו, מצטרפין לדברי ר׳ מאיר:
+<b>וחכמים אומרים עד שישהה מתחילה ועד סוף כדי אכילת פרס.</b> כלומר אפילו לא הפסיק בין אכילת חצי זית לאכילת חצי האחר, אלא ששהה בלעיסת שני חצאי זיתים כדי אכילת פרס מתחילת האכילה עד סוף בליעתן, מצטרפין. ביותר מכדי אכילת פרס, אין מצטרפין. והלכה כחכמים:
+<b>פרס.</b> לשון פרוסה. והוא חצי ככר של עירוב, משלש ככרות לקב, שכל ככר שמונה ביצים, נמצא חצי ככר ארבע ביצים. כך פירשו רבותי. ורמב״ם אומר שהוא שלש ביצים:
+<b>אכל אוכלים טמאים.</b> האוכל אוכלים טמאים כחצי פרס שהוא שני ביצים לפירוש רבותי, ולדברי רמב״ם ביצה ומחצה, נפסלה גווייתו מלאכול בתרומה. וכן השותה משקין טמאים כרביעית, נפסלה גווייתו מלאכול בתרומה עד שיטבול. והשותה רביעית יין ונכנס למקדש, חייב כרת. והשתא קאמר, שאם שהה באכילת חצי פרס של אוכלים טמאים, או בשתיית רביעית של משקין טמאין, כדי אכילת פרס, מצטרפין לכשיעור ונפסלה גווייתו מלאכול בתרומה. ואם שהה יותר משיעור זה, אין מצטרפין. והוא הדין לשיעור רביעית יין של כניסת מקדש, שאם שהה בשתייתו כדי אכילת פרס או פחות, חייב. יותר על כן, פטור:
+<b>אם הפסיק בה.</b> שלא שתה כל הרביעית בבת אחת ונכנס למקדש, פטור, דכתיב (ויקרא י׳:ט׳) יין ושכר אל תשת, יין דרך שכרותו. ואם אינו שותהו בבת אחת, אין זה דרך שכרותו. וכן אם נתן בו מים. והלכה כר׳ אליעזר. והני מילי בשותה רביעית ממש, אבל שתה יותר מרביעית, מודה רבי אליעזר דחייב אפילו לא שתה כולו בבת אחת:  
+
+Mishnah 4
+
+<b>ארבע חטאות.</b> חד משום חלב, וחד משום אוכל קודש בטומאה, וחד משום נותר, וחד משום יום הכפורים. והא דקיימא לן בכל התורה כולה דאין איסור חל על איסור, הני מילי באיסור גרידא, כגון האוכל נבילת בהמה טמאה אינו חייב משום נבילה לפי שהוא איסור גרידא שאינו לא כולל ולא מוסיף. אבל הכא, אדם שהיה מתחילה טהור, היה אסור בחלב ומותר בשאר בשר של קדשים. נעשה טמא, מגו דנאסר בשאר חתיכות של בשר קדשים משום טומאה, אתסר נמי בחלב אע״פ שהיתה אסורה מתחילה, והיינו איסור כולל, שהאיסור האחרון כולל ואוסר דברים אחרים על האדם שהיו מותרים לו מתחילה. ומיהו לא אתוסף אסורא אחפצא, אלא אגברא אתוסף איסורא לגבי אחריני וגריר וכייל נמי להאי באסוריה. נעשה זה החלב נותר, היינו איסור מוסיף, דמעיקרא להדיוט אסור ולגבוה שרי, כיון שנעשה נותר נוסף איסור על החתיכה עצמה ליאסר אפילו לגבוה. ומתוך שחל עליה שם איסור נותר לאסרה לגבוה, חל עליה נמי שם נותר לגבי הדיוט להתחייב עליה משום נותר, אע״ג דבלאו הכי היתה אסורה להדיוט. חל עליה יום הכפורים, מגו דאתוסף איסורא לגבי גברא לאסרו בחולין שהיו מותרים לו קודם יום הכפורים, גורר וכולל נמי להאי חלב של מוקדשים בהדיה להתחייב עליו משום יום הכיפורים:
+<b>ואשם אחד.</b> אשם מעילות על שנהנה מן הקדש בשוגג. ואף זה איסור מוסיף, דאתוסף איסורא על חפצא, דקודם דהקדישה היה חלב זה אסור באכילה ומותר בהנאה, אקדשה, נאסרה אפילו בהנאה, ומתוך שחל שם הקדש על החלב לאסרו בהנאה, חל עליו נמי להתחייב באכילתו משום נהנה מן ההקדש:
+<b>אם היה בששבת והוציאו בפיו.</b> כשהיה אוכלו:
+<b>חייב.</b> גם על ההוצאה. ובגמרא מפרש דהכי קאמר, אם היה יום הכפורים שחל להיות בשבת והוציאו, חייב שתים על ההוצאה, משום שבת ומשום יוה״כ, ששניהם באים כאחד, שבשעה שקדש היום לשבת קדש נמי ליוה״כ. וכשם שעירוב והוצאה לשבת כך עירוב והוצאה ליוה״כ. ואיסור חל על איסור באיסור בת אחת:
+<b>אינו מן השם.</b> כלומר תנא לא קחשיב אלא חטאות הבאות מפני אכילה, והאי מפני הוצאה הוא:
+
+Mishnah 5
+
+<b>בתו ואחותו.</b> כגון שבא על אמו והוליד ממנה בת והרי היא בתו ואחותו מאמו, ואשת אחיו שנישאת לו קודם לכן ומת, ולאחר מיתתו נשאה אחי אביו ובא זה אביה עליה בנדתה, והשתא איסור בתו ואחותו באין כאחת. ואע״פ שהיא ממזרת ואסורה לבוא בקהל, כשנישאת לאחי אביה קידושין תופסין בה, לפי שקידושין תופסין בחייבי לאוין. אי נמי, אם היו אחי אביה ממזרים מותרים לישא אותה לכתחילה, ונאסרה על אביה משום אשת אחיו לפי שהוא איסור מוסיף, שמתחילה היתה מותרת לאחי אביה כולן, וכשנישאת, לאחד מהן נאסרה על כל האחין, ומתוך שחל עליה שם אשת אח לגבי שאר האחים שהיתה מותרת להן, חל עליה נמי שם אשת אח לגבי אביה להתחייב עליה נמי משום אשת אחיו. מת אחיו ונישאת לאחי אבי אביה, מגו דאתוסף בה איסורא לגבי שאר אחי אביו, אתוסף בה איסורא נמי לגבי דידיה. הויה לה אשת איש, מגו דאתוסף איסורא לגבי עלמא, אתוסף איסורא לגבי דידיה. פירסה נדה, מגו דאתוסף איסורא, לגבי בעלה. אתוסף איסורא נמי לגבי דידיה:
+<b>חייב עליה משום בת בתו וכלתו.</b> כגון שנשאה בנו:
+<b>ואחות אשתו.</b> שהיה נשוי את בת חתנו שהיא אחות בת בתו מן האב:
+<b>ואשת אחיו.</b> שמת בנו ונשאה אחיו של זה:
+<b>ואשת אחי אביו.</b> שמת אחיו ונשאה אחי אביו:
+<b>אם עבר הזקן אביו של זה, ונשאה, ואח״כ בא עליה זה, חייב אף על אשת האב.</b> ואע״ג דאשת אחיו היא, דהא מחייבינן ליה לבריה משום אשת אחי אביו, אלמא אסורה ליה לאביו משום אשת אח ואין (לה)[לו] אישות בה, הכא במאי עסקינן כגון שנפלה לפניו ליבום מאחיו, שמת בלא בנים ויבמה הוא ונשאה, והאי עבר הזקן דתנן, היינו משום שהיא לו באיסור שניה בלבד, משום בת בת בנו ומשום כלת בנו דשתיהן שניות מדברי סופרים. ואם תאמר, כלתו היא, דהא מחייבינן ליה לבריה משום אשת אח. לאו פרכא היא, דאיכא לאוקמי דאשת אחיו של בנו מאמו היא, ולא כלתו של אב היא, אלא אשת חורגו ומותרת לו. ואם תאמר, ומאי איסור מוסיף איכא בבת בתו כשעבר אביו ונשאה דקא מחייבת ליה נמי משום אשת אב. הא מלתא בעו לה בגמרא, ותירצו, כגון דאיכא ברא לסבא ואחיו של זה הוא, דמגו דאתוסף בה איסורא גבי ההוא ברא משום אשת אב, אתוסף נמי גבי דידיה:
+<b>וכן הבא על בת אשתו.</b> חייב עליה משום כל אלו שחייב בבתו:
+<b>ועל בת בת אשתו.</b> חייב משום כל אלו שחייב על בת בתו. ובת אשתו שהיא אחותו משכחת לה, כגון שאביו אנס או פתה אשה והוליד ממנה בת, ואח״כ נשא הוא אנוסת אביו או מפותת אביו שהיא מותרת לו, הרי אותה הבת אחותו ובת אשתו. ובת בת אשתו ואחות אשתו משכחת לה, כגון שבא אבי אשתו על בת אשתו והוליד ממנה בת, אותה הבת היא בת בת אשתו ואחות אשתו: 
+
+Mishnah 6
+
+<b>משום חמותו וכלתו ואחות אשתו.</b> האב שבא על בתו והוליד ממנה בת, נשא ראובן זאת הבת, הרי אמה אסורה עליו משום חמותו ואחות אשתו. נישאת לבנו של ראובן נוסף עליה איסור משום כלתו. מת בנו של ראובן או גירשה ונישאת לאחיו, נוסף עליה איסור אשת אחיו. מת אחיו או גירשה ונישאת לאחי אביו, נוסף עליה איסור אשת אחי אביו. נישאת לעלמא והיא אשת איש ופירסה נדה. ובא עליה ראובן בעודה אשת איש ונדה, הרי חייב עליה משום כל השמות הללו:
+<b>וכן הבא על אם חמותו.</b> לבן בא על דינה בת לאה בתו והוליד ממנה בת ושמה סרח, הנושא סרח, נאסרה עליו לאה משום אם חמותו ומשום אחות אשתו, שהרי סרח אשתו ולאה שתיהן בנות לבן. נישאת לאה לבן בעלה של סרח ונעשית כלתו, ואח״כ לאחיו, ואח״כ, לאחי אביו, ובא עליה בעלה של סרח בעודה אשת איש ונדה, חייב עליה משום כל השמות הללו:
+<b>ואם חמיו.</b> ראובן בא על זקנתו אשת לבן, אם לאה אמו, והוליד ממנה בת ושמה דינה, הנושא את דינה נאסרה עליו לאה אמו של ראובן משום אם חמיו ומשום אחות אשתו, שהרי דינה אשתו ולאה אם חמיו שתיהן בנות אשת לבן. נעשית כלתו ואח״כ אשת אחיו ואח״כ אשת אחי אביו ואשת איש ונדה, חייב עליה משום כל השמות הללו:
+<b>הבא על חמותו חייב עליה כו׳</b> לאשת לבן שתי בנות לאה ורחל, ובן אחד ושמו אשר, ושם בת אשר סרח, ובא אחד מן השוק ונשא את רחל ויוכבד בת לאה וסרח בת אשר, ואח״כ בא הנושא שלש נשים הללו על אשת לבן, חייב עליה משום חמותו ואם חמותו ואם חמיו. משום חמותו, שהרי היא אם רחל אשתו. ומשום אם חמותו, שהרי היא אם לאה חמותו. ומשום אם חמיו, לפי שהיא אמו של אשר חמיו:
+<b>שלשתן שם אחד הם.</b> בחד קרא כתיבי ובחד לאו. הלכך אין חילוק חטאות ביניהן. וכן הלכה:
+
+Mishnah 7
+
+<b>באטליס.</b> שוק שמוכרים שם בשר:
+<b>של אמאום.</b> שם העיר:
+<b>הבא על אחותו וכו׳</b> הכי קאמר, הבא על אחותו שהיא אחות אביו ואחות אמו. ומשכחת לה, כגון שבא ראובן על אמו והוליד ממנה שתי בנות וחזר ובא על אחת מבנותיו אלו והוליד ממנה בן, ובא הבן על אחותו שהיא אחות אביו ואחות אמו:
+<b>שהדברים קל וחומר.</b> ומה הבא על חמש נשיו נדות שהם שם אחד, לנדה לא תקרב, חייב על כל אחת ואחת. הבא על אחותו שהיא אחות אביו ואחות אמו שהן שלשה שמות כלומר שלשה לאוין מחולקין, אינו דין שיהא חייב על כל אחת ואחת. והאי קל וחומר פריכא הוא, דמה לחמש נשים נדות שהן גופים מוחלקים. אלא טעמא, משום דאמר קרא (ויקרא כ׳:י״ז) ערות אחותו גלה וגו׳, וקרא יתירא הוא, דברישיה דקרא כתיב ואיש אשר יקח את אחותו וראה את ערותה וגו׳, למה לי למהדר תו ערות אחותו גלה, אלא ללמד על אחותו שהיא אחות אביו ואחות אמו שחייב על כל אחת ואחת:
+
+Mishnah 8
+
+<b>אבר המדולדל בבהמה.</b> תלוש רובו ומעורה במקצתו:
+<b>מהו.</b> שיטמא משום אבר מן החי כאילו נתלש לגמרי. וקיימא לן בהעור והרוטב, דאבר מן החי מטמא כנבילה. ואבר הנתלש מן האדם לגמרי מטמא כמת:
+<b>באבר המדולדל באדם.</b> שמעורה קצת, טהור:
+<b>מוכי שחין.</b> שאבריהן נופלין:
+<b>וחותכה.</b> לא משום טהרה, שקודם לכן נמי טהור. אלא שלא יהא מאוס ברגל באבר המדולדל:
+<b>שמניח בו כשערה.</b> ואינו חותכו לגמרי, שלא יטמא את החותכו שנוגע בו בשעת פרישה:
+<b>ותוחבו.</b> לאבר:
+<b>בסירה.</b> בקוץ המחובר לקרקע:
+<b>והוא.</b> החולה:
+<b>נמשך.</b> ונתלש האבר מאליו. והחולה אינו טמא לפי שמושך עצמו בכח בבת אחת והאבר נתלש ממנו בכח וליכא נגיעה בשעת פרישה:
+<b>שהדברים קל וחומר.</b> ומה אדם שמקבל טומאה מחיים, האבר המדולדל ממנו טהור, בהמה שאינה מקבלת טומאה מחיים אינו דין שיהא האבר המדולדל ממנה טהור:
+
+Mishnah 9
+
+<b>באוכל מזבח אחד בחמשה תמחויין.</b> בחמשה תבשילין חלוקין זה מזה. חייב משום מעילה אם אכלן קודם זריקת דמן:
+<b>שהדברים קל וחומר.</b> מה מזבח אחד שאין גופים מוחלקים, חייב על כל אחד ואחד משום תמחויין מוחלקים, חמשה זבחים דגופים מוחלקים לא כל שכן:
+<b>לא כך שאלן ר׳ עקיבא.</b> דאם בשוחט שאלן מה ראיה הביאו לו מאוכל, הא איכא למפרך מה לאוכל שכן נהנה. אלא על כרחך לא שאל ר׳ עקיבא אלא באוכל נותר מחמשה זבחים והביאו לו ראיה נמי מאוכל:
+<b>אם הלכה.</b> שכך קבלת מרבך חייב על כל אחד מהזבחים. נקבלנה ממך:
+<b>ואם לדין.</b> שאתה לומד אותה מקל וחומר ממעילה. יש תשובה:
+<b>את המאכיל כאוכל.</b> שאם נתן אוכל הקדש לחברו, חייב כאילו אכל הוא עצמו, דקיימא לן המוציא הקדש לחולין מעל, ולא מי שניתן לו:
+<b>והמהנה כנהנה.</b> במידי דלאו בר אכילה:
+<b>צירף את המעילה לזמן מרובה.</b> כלומר ועוד חומרא אחרת יש במעילה, שאם נהנה היום בחצי פרוטה ומכאן עד שנה בחצי פרוטה, מצטרפת לפרוטה, כדמרבינן מתמעול מעל, ריבה:
+<b>תאמר באכילת נותר.</b> שאנו דנים עליו שאין בו אחת מכל החומרות הללו. ולא אתברירא מלתא אי קבלה מניה רבי יהושע להאיך תשובה או לא קבלה מניה. ופסק ההלכה, שהאוכל נותר מחמשה זבחים בהעלם אחד אינו חייב אלא חטאת אחת, ותמחויין אינן מחלקין בין להקל בין להחמיר:
+
+Mishnah 10
+
+<b>מלאכות הרבה מעין מלאכה אחת.</b> תולדות הרבה של אב אחד:
+<b>ובשבתות הרבה.</b> אותן שעשה בשבת זו עשה בשבתות אחרות וכולן בהעלם אחד. ובגמרא פריך מאי קמבעיא ליה דנקט שבתות הרבה ותולדות הרבה, ואמאי נקט תולדות ולא אבות. ומשני, דר׳ עקיבא תרתי בעא מיניה, חדא העושה מלאכה אחת בשבתות הרבה ויודע שהוא שבת אלא שסבור שמלאכה זו מותרת היא, דהיינו זדון שבת ושגגת מלאכות, והכי קא מבעיא ליה, האי דעבד מלאכה אחת בשתי שבתות מי אמרינן כיון דבשני ימים הם, אע״ג דהעלם אחד הוא, לגבי מלאכה הויין הנך שבתות כגופין מחולקים של מלאכה שאין דומים זה לזה, כגון זרע וקצר בהעלם אחד בזדון שבת ושגגת מלאכות דחייב על כל אחת ואחת, או לאו כגופים מוחלקים דמיין, והוי כאילו עשה בהעלם אחד מלאכה אחת עשר פעמים דאינו חייב אלא אחת, דליכא למימר הכא ימים שבינתיים הויין ידיעה לחלק; דדוקא לענין שגגת שבת הויין ידיעה לידע ששבת היה, אבל לענין שגגת מלאכות ליכא ידיעה עד שילמוד. ועוד קמבעיא ליה, אם עשה תולדות הרבה מאב אחד חייב אחת, או על כל אחת ואחת, ולהכי נקט תולדות:
+<b>אמר לי חייב על כל אחת ואחת.</b> פשט ליה אתרוייהו לחומרא, דעושה מלאכה אחת בשבתות הרבה בזדון שבת ושגגת מלאכות חייב על כל שבת ושבת, דהנך שבתות כגופים מחולקים דמיין, ותולדות של מלאכות כמלאכות דמיין וחייב על כל תולדה ותולדה, ואע״פ שהן מאב אחד כאילו עשה אבות הרבה:
+<b>ומה נדה.</b> בגמרא אמרינן תני נדות, הבא על חמש נשים נדות חייב על כל אחת ואחת, דגופין מוחלקין נינהו:
+<b>תוצאות הרבה.</b> עניינין הרבה, כגון שבת דאיכא אבות מלאכות ותולדותיהן. אבל נדה אין בה חיובא אלא ביאה:
+<b>והנדה מוזהרת עליו.</b> דכתיב (ויקרא כ׳:י״ח) ונכרתו שניהם מקרב עמם:
+<b>הבא על הקטנות.</b> הבא על חמש קטנות נדות חייב על כל אחת ואחת, ואע״פ שהקטנה אינה מוזהרת:
+<b>הבא על הבהמה יוכיח.</b> שחייב על כל ביאה וביאה:
+<b>בהמה כשבת.</b> כלומר כי היכי דמבעיא לי בשבת הכי נמי מבעיא לי בבהמה. ולא קבלה מיניה ר׳ עקיבא מר׳ אליעזר לא לענין דאמר עושה מלאכה אחת בשבתות הרבה כגופין חלוקין דמיין, ולא לענין תולדות מלאכות כמלאכות דמיין. ואין הלכה כר׳ אליעזר:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>ספק אכל חלב ספק לא אכל.</b> והיכי דמי, כגון חלב ושומן לפניו ואכל את אחד מהן, כדתני בסיפא. ופרושי קמפרש, ספק אכל חלב ספק לא אכל כיצד, כגון שהיה חלב ושומן לפניו ויש כאן איסור קבוע אבל אם היתה לפניו חתיכה אחת, ספק שהיא חלב ספק שהיא שומן ואכלה, פטור, דלא איקבע איסורא:
+<b>ואפילו אכל.</b> ודאי חלב, ספק יש בו כזית. וכגון שבשעה שאכלו סבור שומן הוא ואח״כ נודע לו שהוא חלב, וספק יש בו כזית ספק אין בו:
+<b>אכל את אחד מהן.</b> וכסבור שומן הוא, ואחר כך נודע שהאחד היה חלב, וזה אינו יודע איזו אכל, מביא אשם תלוי. אבל אם בשעת אכילה היתה לו ספק והזיד ואכלה מספק, הוי מזיד ופטור:
+<b>שגג באחת מהן.</b> כסבור זו אשתו, ואחר כך נתספק איזו מהן היתה, מביא אשם תלוי:
+
+Mishnah 2
+
+<b>כך על לא הודע שלהן.</b> כגון אכל שתי חתיכות כסבור ששתיהן שומן הן ואחר כך נודע שכל אחת מהן ספק, אינו מביא אלא אשם תלוי אחד, הואיל ולא נודע לו בין אכילה לאכילה שספק חלב אכל:
+<b>ואם היתה ידיעה בינתים.</b> ידיעת ספק:
+<b>כשם שהוא מביא חטאת על כל אחת ואחת.</b> אם היתה ידיעת ודאי בינתיים, כך בידיעת ספק מביא שני אשמות תלויין:
+<b>חלב ונותר לפניו.</b> וסבר דשניהן שומן של היתר:
+<b>אשתו נדה ואחותו עמו בבית.</b> בא על אחת מהן כסבור לבוא על אשתו טהורה, ונמצא שאשתו היתה נדה, ועוד ספק על איזו מהן בא:
+<b>ועשה מלאכה בין השמשות.</b> כסבור חול הוא:
+<b>ר׳ אליעזר מחייב חטאת.</b> ממה נפשך, אם חלב אכל חייב, אם נותר אכל חייב, וכן כולם:
+<b>ורבי יהושע פוטר.</b> דגבי חטאת כתיב (ויקרא ד׳:כ״ג,) אשר חטא בה, עד שיוודע לו במה חטא. ור׳ אליעזר, האי אשר חטא בה מיבעי ליה פרט למתעסק במלאכת שבת, כגון נתכוין לחתוך את התלוש וחתך את המחובר, שהוא פטור, כיון דלא נתכוין לחתיכה דאיסורא. ודוקא מתעסק במלאכת שבת הוא דפטור, דמלאכת מחשבת אסרה תורה. אבל מתעסק בחלבים ובעריות, כגון שאכל חלב או בא על הערוה שלא במתכוין, חייב לכולי עלמא, שהרי נהנה:
+<b>לא נחלקו.</b> ר׳ אליעזר דאמר לא בעינן שידע במה חטא לא נחלק על רבי יהושע, ומודה לו בעושה מלאכה בין השמשות שבין שבת ויום הכפורים שהוא פטור:
+<b>שאני אומר.</b> חצי שיעור המלאכה נעשית בשבת וחצי שיעור ביום הכפורים, ואין כאן חיוב חטאת:
+<b>מעין איזו מלאכה עשה.</b> אם חרש או זרע:
+<b>פוטרו היה רבי יהושע אף מאשם תלוי.</b> דגבי אשם תלוי כתיב (ויקרא ה׳) כי תחטא ולא ידע, פרט לזה שידע שחטא אלא שאין החטא מסויים. וחטאת נמי לא מיחייב, שאע״פ שידע שחטא ממה נפשך, מכל מקום לא הוברר לו במה חטא. ופסק ההלכה, שהוא חייב באשם תלוי בין בחלב ונותר לפניו שאפשר שיוברר הדבר, בין בעושה מלאכה בין השמשות שבין שבת ויוה״כ שאי אפשר שיוברר הדבר, וכן באשתו נדה ואחותו עמו בבית ושגג באחת מהן, בכל אלו מביא אשם תלוי:
+
+Mishnah 3
+
+<b>משום שם אחד.</b> כגון שתי נשים נדות עמו בבית ושגג באחת מהן:
+<b>שהוא חייב.</b> שהרי ידע במה חטא:
+<b>על דבר שהוא משום שני שמות.</b> כגון ספק קצר ספק טחן:
+<b>אפילו נתכוין ללקט תאנים וליקט ענבים.</b> בגמרא מפרש מלתיה דר׳ יהודה במתכוין ללקט תאנים תחילה ואח״כ ענבים, והלכה ידו על האחרונים וליקט ענבים תחילה ואח״כ תאנים. וכן אם היה מתכוין ללקוט שחורות ואח״כ לבנות ונהפך הדבר וליקט לבנות תחילה ואח״כ שחורות:
+<b>ר׳ אליעזר מחייב חטאת.</b> דהואיל ולשניהם נתכוין לא אכפת לן במוקדם ומאוחר:
+<b>ור׳ יהושע פוטר.</b> הואיל ובשעת לקיטת כל אחד ואחד לא לזה נתכוין, הוי ליה כמתעסק ופטור:
+<b>הכי גרסינן, אמר ר׳ שמעון תמיהני אם פטר בזה ר׳ יהושע.</b> אם כן למה נאמר אשר חטא בה. סתם מתניתין קא מתמה על תמיהתו של ר׳ שמעון, אם כן דלא פטר בזה ר׳ יהושע, למה נאמר אשר חטא בה. ומשני, פרט למתעסק, לאפוקי מי שלא היה מתכוין ללקוט כלל, או שהיה מתכוין ללקוט תאנים לבד וליקט ענבים לבד, שלא נעשית מחשבתו כל עיקר. והלכה כרבי יהושע וכמו שפירשה למלתיה רבי יהודה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>דם שחיטה.</b> בין בבהמה בין בחיה בין בעופות, בין דם נחירה בין דם עיקור שנעקרו הסימנים, וכן דם הקזה שהנפש יוצאה בו, ואיזהו דם שהנפש יוצאה בו, כל זמן שהוא מקלח דהיינו האמצעי, יצא ראשון שבתחילת ההקזה, ואחרון לאחר שכלה הדם ונתמעט, שהוא שותת בסמוך ואינו מקלח מרחוק שאין זה דם הנפש:
+<b>חייבים עליו.</b> אם אכל ממנו כזית חייב כרת:
+<b>דם הלב.</b> דם הנבלע בבשר הלב, והוי כשאר דם האברים שהוא בלאו, ואין חייבין עליו כרת. אבל דם הנמצא בחלל הלב, מבית השחיטה הוא בא, שהבהמה שואפת בעת שחיטה ומכנסת דם מבית השחיטה בחלל הלב, וחייבים עליו כרת אם יש בו כזית:
+<b>דם ביצים.</b> אית דמפרשי דם שבביצי הזכר בשור איל ותיש. ולי נראה, דם הנמצא בביצת תרנגולת:
+<b>ודם התמצית.</b> שמתמצה ונסחט ושותת כשיוצא. לשון ונמצה דמו (ויקרא א׳):
+<b>אין חייבים עליו כרת.</b> שאין כרת אלא בדם הנפש. דכתיב (שם י״ז) כי נפש כל בשר דמו הוא כל אוכליו יכרת. ופסק ההלכה, דדם הטחול והלב והכליות ודם התמצית הרי אלו באזהרה וכל דם לא תאכלו, ולוקין עליהם ואין בהם משום כרת. ודם הנמצא בביצים, אסור מדברי סופרים. ודם שרצים, אם אכלו ממנו כזית לוקה משום אוכל שרץ, ולא משום אוכל דם. ודם דגים וחגבים טהורים, מותר לכתחילה, אבל צריך שיהיה בדם דגים, קשקשים, שיוכיח עליו שהוא דם דגים, מפני מראית העין. ודם האדם, אסור מדברי סופרים כשפירש מן האדם, ואין לוקין עליו:
+
+Mishnah 2
+
+<b>ספק מעילות.</b> ספק נהנה מן ההקדש ספק לא נהנה:
+<b>וחכמים פוטרים.</b> דבחטאת כתיב מצות, ובאשם תלוי כתיב מצות, כל שחייבין על שגגתו חטאת, חייבין על לא הודע שלו אשם תלוי. ונהנה מן ההקדש שאין חייבים על שגגתו חטאת אלא אשם ודאי, אין חייבין על לא הודע שלו אשם תלוי:
+<b>שאינו מביא את מעילתו.</b> אין צריך להביא הממון:
+<b>שתי אשמות.</b> שאם הודע לו שחטא אחר שהביא אשם תלוי, צריך להביא אשם ודאי:
+<b>יביא מעילה וחומשה.</b> קרן הממון שנסתפק לו אם נהנה ממנו וחומשו:
+<b>בשתי סלעים.</b> איל הנקח בשתי סלעים, דכתיב (שם ח) בערכך כסף שקלים:
+<b>ואם ספק.</b> הכי קאמר, ואם בספיקו עומד לעולם יהיה באשם תלוי:
+<b>שממין שמביא על הודע מביא על לא הודע.</b> הלכך יכול להביא ולהתנות. והלכה כחכמים:
+
+Mishnah 3
+
+<b>חטאת העוף ספק.</b> האשה שילדה ספק מין פטור ספק מין חיוב, מביאה כבש לעולה ומתנה, אם מין חיוב יהא לחובה, ואם מין פטור יהא לנדבה. אבל חטאת מביאה בספק ואינה נאכלת, שמא חולין היא ומליקת חולין נבילה:
+<b>תעשנה ודאי.</b> ותאכל לכהנים כשאר חטאות:
+<b>שממין שהיא מביאה.</b> שהרי פרידה אחת מן התורים או מן בני היונה היא מביאה לחטאת, בין ודאי יולדת בין על ספק יולדת:
+
+Mishnah 4
+
+<b>ור׳ עקיבא מחייב.</b> ר׳ עקיבא לטעמיה, דמחייב אשם תלוי על ספק מעילות:
+<b>שניהם מביאין אשם אחד.</b> בשותפות, ויאמר זה לזה אם אתה אכלת החתיכה של קודש יהא חלקי מחול לך ויהא אשם כולו עליך:
+<b>אין שנים מביאים אשם אחד.</b> דלית ליה תנאי בקרבנות, אלא אם כדברי חכמים שניהם פטורים, אי כר׳ עקיבא כל אחד מביא אשם תלוי. והלכה כחכמים שאין מביאים אשם תלוי על ספק מעילות:
+
+Mishnah 5
+
+<b>חטאת אחת.</b> ומתנה זה עם זה כדפרישנא לעיל:
+<b>אין שנים מביאין חטאת אחת.</b> אבל אשם תלוי מייתי כל חד וחד, משום חתיכת החלב. והיינו תנא קמא. והא קמשמע לן, דתנא קמא ר׳ יוסי הוא והלכה כמותו:  
+
+Mishnah 6
+
+<b>חתיכה של חלב וחתיכה של קודש כו׳ מביא אשם תלוי.</b> אפילו לרבנן דאמרי אין מביאים אשם תלוי על ספק מעילות, הכא מודו דחייב, משום חתיכה של חלב:
+<b>מביא חטאת ואשם ודאי.</b> על החתיכה של חלב מביא חטאת, ועל בשר של קודש אשם ודאי:
+<b>חטאת ואשם.</b> בשותפות. ומתנה, אם אני אכלתי חלב ואתה קודש יהא חלקי באשם מחול לך וחלקך בחטאת מחול לי. ואם אני אכלתי קודש ואתה חלב יהא חלקי בחטאת מחול לך וחלקך באשם מחול לי:
+<b>אין שנים מביאים חטאת ואשם.</b> בשותפות, אלא זה מביא אשם תלוי וזה מביא אשם תלוי. והיינו תנא קמא. והא קמשמע לן דתנא קמא הוא ר׳ יוסי והלכה כמותו:
+
+Mishnah 7
+
+<b>חתיכה של חלב וחתיכה של חלב קודש כו׳ מביא חטאת.</b> דממה נפשך חלב אכל:
+<b>ר׳ עקיבא אומר.</b> אף אשם תלוי כחטאת (ולשון רש״י עם החטאת), משום ספק מעילות. ואין הלכה כרבי עקיבא:
+<b>מביא שתי חטאות.</b> והוא שאכלן בשתי העלמות. שאם לא היתה שם ידיעה בינתים, אינו חייב אלא אחת:
+<b>זה מביא אשם תלוי וכו׳</b> מוסף על החטאת שהוא צריך להביא משום אוכל חלב מביא אשם תלוי משום ספק מעילות:
+<b>ושניהם מביאין אשם אחד.</b> בשותפות ומתנין:
+<b>רבי יוסי אומר כו׳</b> ות״ק ר׳ יוסי הוא והלכה כמותו:
+
+Mishnah 8
+
+<b>חתיכה של חלב וחתיכה של חלב נותר כו׳</b> מביא חטאת משום חלב ואשם תלוי מחמת ספק של נותר, שהנותר בכרת כחלב. ואיסור נותר חל על איסור חלב לפי שהוא איסור מוסיף:
+<b>מביא שלש חטאות.</b> שתים משום חלב ואחת משום נותר. והוא שהיתה לו ידיעה בינתים. דאי לאו הכי אינו מביא אלא שתי חטאות, אחת משום חלב ואחת משום נותר. והאי דלא תני הכא שלש חטאות ואשם ודאי כדתני לעיל, משום דרוב נותר אין בו שוה פרוטה, דלא חזי למידי, ואשם מעילות אינו בא על פחות משום פרוטה:
+<b>כל חטאת שהיא באה על חטא.</b> לאפוקי חטאת יולדת שאינה באה על חטא. דסבר רבי יוסי ששתים מביאות אותה בשותפות ובתנאי, כדאמרינן בפרק קמא. ופסק הלכה, שאין חטאת באה בשותפות ואפילו חטאת של מחוסרי כפרה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>המביא אשם תלוי.</b> יצא ויראה בעדר. עם שאר צאנו כחולין גמורים. דסבר ר׳ מאיר, כיון דלא צריך ליה לא מקדיש ליה:
+<b>ירעה עד שיסתאב.</b> דמתוך שלבו נוקפו בשעת ההפרשה ומתירא מספק החטא, גמר ומקדיש ליה ואע״פ שלא יצטרך, הלכך ירעה עד שיפול בו מום ויפלו דמיו לנדבה להביא מהן עולת נדבה. והלכה כחכמים:
+<b>הדם ישפך.</b> לאמה שבמקדש [צ״ל שבעזרה]:
+<b>לבית השריפה.</b> ואע״ג דחולין שנשחטו בעזרה טעונים קבורה, האי הוי כזבח פסול שטעון שריפה:
+<b>נזרק הדם.</b> קודם שנודע לו:
+<b>יאכל.</b> הבשר. דרחמנא אמר (ויקרא ה׳) והוא לא ידע ונסלח לו, בשעת סליחה לא תהא ידיעה. והכא נמי בשעת זריקת הדם דהיינו שעת סליחה לא היתה ידיעה, והרי גמר כל כפרת ספיקו, והוה ליה אשם תלוי כשר:
+<b>אפילו הדם בכוס יזרק.</b> דסבר רבי יוסי כלי שרת מקדשין את הפסול ליקרב, וכל העומד ליזרק כזרוק דמי, והוי כאילו נזרק הדם כבר קודם שהיתה לו ידיעה. ואין הלכה כר׳ יוסי:  
+
+Mishnah 2
+
+<b>אשם ודאי אינו כן.</b> בההיא לא פליגי רבנן דאם נודע לו עד שלא שחטו שלא חטא, יצא וירעה בעדר, דטעמא דרבנן באשם תלוי כיון דלבו נוקפו גמר ומקדיש מספק, אבל אשם ודאי, כגון אמרו לו אכלת קודש ונודע שלא חטא שהוזמו העדים, אי נמי כסבור קודש אכל ונמצא חולין, אגלאי מלתא דהקדש טעות היה:
+<b>הרי זה יקבר.</b> כיון דלא קדיש הוי כחולין שנשחטו בעזרה דטעונין קבורה:
+<b>נזרק הדם הבשר יצא לבית השריפה.</b> בגמרא מפרש דמי ששנה לעיל הרי זה יקבר לא שנה הכא הבשר יצא לבית השריפה, דכיון דסבר אשם ודאי חולין הוא ולא קדיש לעולם, אינו נשרף אלא נקבר:
+<b>שור הנסקל אינו כן, כאשם תלוי.</b> דהכא לא פליגי רבנן שאם נודע שלא הרג יצא וירעה בעדר:
+<b>עגלה ערופה אינה כן.</b> כאשם תלוי, שאם עד שלא נערפה נמצא ההורג, תצא ותרעה בעדר. ורמב״ם פירש, שור הנסקל אינו כן כאשם ודאי, דאשם ודאי משנשחט הרי זה יקבר, ושור הנסקל כשנודע לאחר שנסקל מותר בהנאה. ועגלה ערופה אינה כן כשור הנסקל, דשור הנסקל אם נודע משנסקל מותר בהנאה, ועגלה ערופה אם נודע ההורג משנערפה העגלה תקבר במקומה:
+<b>כיפרה ספיקה.</b> בשעת עריפה. שהרי עדיין ספק היה והלכה לה. הלכך אסורה בהנאה, ותקבר כדין כל העגלות הערופות:
+
+Mishnah 3
+
+<b>מתנדב אדם אשם תלוי.</b> דכל עצמו של אשם תלוי נדבה הוא. דאי סלקא דעתך חובה הוא, כי מתידע ליה שחטא אמאי מייתי חטאת, אלא שמע מינה נדבה הוא:
+<b>חוץ מאחר יוה״כ.</b> דשאר ימות השנה הוא דאיכא למיחש בספק שום חטא שמא עשה או לאו, אבל השתא ליכא למיחש, דהא כיפר יוה״כ:
+<b>וחכמים אומרים אין מביאין אשם תלוי.</b> דהיינו טעמא דמייתי אשם תלוי מקמי דמתידע ליה, להגן עליו מן היסורים עד שיוודע לו, שהתורה חסה על גופו של ישראל, ואין אשם תלוי בא בנדבה. והלכה כחכמים:  
+
+Mishnah 4
+
+<b>חייבין להביא לאחר יוה״כ.</b> דאמר קרא (ויקרא ט״ז:ל׳) מכל חטאתיכם לפני ה׳ תטהרו, חטא שאין מכיר בו אלא המקום דהיינו שלא נודע לו שחטא, יוה״כ מכפר. אבל חטא דאיכא דידע ביה חוץ מן המקום, אין יוה״כ מכפר:
+
+Mishnah 5
+
+<b>חטאת העוף ספק.</b> כגון שילדה ואין יודעים אם מין חיוב אם מין פטור:
+<b>מפני שמכשירתה לאכול בזבחים.</b> דמחוסרת כפרה היא מספק, ואינה יכולה לאכול בקדשים עד שתביא כפרתה:
+<b>משנמלקה נודע לה.</b> שלא ילדה:
+<b>הרי זו תקבר.</b> בדין הוא דמותרת בהנאה, דחולין גמורים היא, דמשום שנשחטה בעזרה ליכא למיסר, דלא אסרה תורה אלא שחיטה, אבל מליקה לא. אבל רבנן גזרו דאסורה בהנאה שמא יאמרו נהנין מחטאת העוף ספק. וחטאת העוף הבאה על הספק אינה נאכלת, דשמא חולין היא ונבילה היא, דמליקה נבילה בחולין. ואסורה נמי בהנאה, דשמא קודש היא וקודש שאינו נאכל אסור בהנאה:
+
+Mishnah 6
+
+<b>המפריש שתי סלעים.</b> שכך הוא דין אשם, דכתיב באשם מעילות (שם ה׳) בערכך כסף שקלים בשקל הקודש לאשם, ותרגום שקלים סלעים. ואשם גזילות ואשם תלוי למדים מאשם מעילות בגזירה שוה, נאמר כאן בערכך, ונאמר להלן בערכך. ואשם שפחה חרופה נמי, הואיל והוא איל, הוי אף הוא בכסף סלעים כשלשה אשמות הללו שהן איל. אבל אשם מצורע ואשם נזיר דבתרווייהו כתיב כבש לאשם, אינן באים בכסף שקלים:
+<b>אם היה אחד מהם יפה שתי סלעים.</b> אע״פ שבשעת הפרשה לא היה יפה אלא סלע, אם בשעת כפרה יפה שתים, כשר, דבמה שהוא שוה בשעת כפרה אזלינן, הלכך אותו שהוא יפה עכשיו בשעת כפרה שתי סלעים יקרב לאשמו, ואע״פ שלא קנהו מתחילה אלא בסלע, והשני ירעה, לפי שנקח במעות אשם ולשם אשם, ויפלו דמיו לנדבה, דהכי קיימא לן מותר אשם לנדבה:
+<b>לקח בהם שני אלים לחולין.</b> לאכילה, מעל במעות ויצאו לחולין:
+<b>יפה עשרה זוזים.</b> כדי שתי סלעים שמעל בהן וחומשן, שהסלע ארבעה זוזים:
+<b>היפה שתי סלעים יקרב לאשמו.</b> לשם אותו אשם שהפריש עליו המעות:
+<b>והשני למעילתו.</b> מפרש בגמרא, לא שיקריב אותה לאשם, אלא שיתננו לגזבר בשביל שתי סלעים שהוציא לחולין, שנתחייב בהן ובחומשן, שהם בין הקרן והחומש עשרה זוזים. ויביא אשם בשתי סלעים מביתו לקרבן מעילה:
+<b>אחד לאשם ואחד לחולין.</b> לקח בשתי סלעים שהפריש שהיו קודש, שני אילים אחד לאשם ואחד לאכילת חולין, ומעל בסלע:
+<b>אם היה של אשם יפה שתי סלעים יקרב לאשמו.</b> הראשון, שהרי לשמו נלקח ממעות שנפרשו לו:
+<b>והשני.</b> שהוא חולין, יקרב למעילתו לאשם מעילות על שהוציא סלע אחד של קודש לחולין. וכגון דאיהו נמי יפה שתי סלעים, דאין אשם מעילות פחות משתי סלעים כסף:
+<b>ויביא עמה סלע וחומשה.</b> קרן שמעל בו וחומשה, שהרי סלע הקודש הוציא לחולין:
+
+Mishnah 7
+
+<b>לא יביאנה בנו אחריו.</b> אם שגג הבן בשגגת חטאת, לא יביא חטאת שהפריש אביו כדי שיכופר בה על שגגתו:
+
+Mishnah 8
+
+<b>מביאים מהקדש כשבה שעירה.</b> אם הפריש מעות ליקח כשבה לחטאתו, יכול ליקח בהן שעירה אם ירצה:
+<b>הפריש לכשבה או לשעירה.</b> הפריש מעות לקנות בהן כשבה או שעירה:
+<b>העני, יביא</b> בהן <b>עוף</b>, והשאר חולין דכתיב בקרבן עולה ויורד גבי כשבה ושעירה, מחטאתו אשר חטא, דמשמע ממקצת הדבר שהפריש לחטאתו, שאם העני יביא עוף ממקצת דמים הללו. וגבי עוף נמי כתיב מחטאתו, דמשמע דאם העני יותר מביא ממקצת דמי העוף עשירית האיפה, וגבי עשירית האיפה כתיב על חטאתו, דמשמע אם העשיר יוסיף על הדמים הללו ויביא עוף, או אם העשיר יותר יביא כשבה או שעירה:
+<b>ונסתאבה.</b> הוממה:
+<b>אם רצה יביא בדמיהן עוף.</b> כגון אם העני:
+<b>שאין לעוף פדיון.</b> דבפסולי המוקדשים כתיב (ויקרא כ״ז:י״א) והעמיד את הבהמה לפני הכהן, והיה אפשר שיאמר והעמיד אותה, מה תלמוד לומר הבהמה, לומר לך בהמה נפדית ואין עופות ולא עצים ולא לבונה ולא כלי שרת נפדים:  
+
+Mishnah 9
+
+<b>כבשים קודמים לעזים.</b> בכל דוכתא הקדים הכתוב כבשים לעזים, דכתיב (שמות י״ב:ה׳) מן הכבשים ומן העזים תקחו, וכן (במדבר ט״ו:י״א) או לשה בכבשים או בעזים. יכול, האומר הרי עלי עולה ויש לו כבש ועז יביא כבש דוקא.
+<b>תלמוד לומר ואם כבש יביא קרבנו.</b> ולעיל מיניה כתיב והביא את קרבנו שעירת עזים, כאן הקדים עז לכבש, ללמד ששניהם שקולים ואי זה מהן שירצה יביא:
+<b>תורים קודמין לבני יונה.</b> דברוב מקומות כתיב ברישא תורים והדר בני יונה:
+<b>אם זכה הבן לפני הרב.</b> שרוב חכמתו למד ממנו:
+<b>קודם את האב.</b> בכל מקום, כגון להשיב אבידה ולפדות מבית השבי ולהחיות ולפרוק עמו. ואם אביו תלמיד חכם אע״פ שאינו שקול כנגד רבו, אביו קודם לרבו, ואפילו רבו מובהק:
\ No newline at end of file
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@@ -0,0 +1,134 @@
+Bartenura on Mishnah Kinnim
+ברטנורא על משנה קינים
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org
+
+Bartenura on Mishnah Kinnim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+חטאת העוף נעשית למטה – from the red line [encircling the Temple altar at precisely half its height], as it is written (Leviticus 5:9): “He shall sprinkle some of the blood of the purification (i.e., sin-offering) on the side of the altar, and what remains of the blood shall be drained out at the base of the altar,” the wall that its remainder is poured out toward the bottom of the altar (see Talmud Zevakhim 64b), and this is the lower wall below the red line, for the upper wall, that is from the [red] line and above, sometimes, it is poured out to the surrounding ledge (which was five cubits above the altar’s base, six cubits from the ground; it was one cubit wide on all sides, surrounding the altar. The priests would walk on this ledge while performing certain sacrificial functions), such as that he performed it above the surrounding ledge, that the [red] line is a cubit below the surrounding ledge.
+וחטאת בהמה למעלה – as it is written (Leviticus 4:25, 30, 34): “[The priest shall take with his finger some of the blood of the purification offering and put it] on the horns of the altar [of burnt offering],” on the integral portion of the horn [of the altar]. 
+עולת העוף למעלה – The burnt offering of the bird is above, as it is written (Leviticus 1:15): “[The priest shall bring it to the altar,] pinch off its head, and turn the whole into smoke on the altar; and its blood shall be drained [against the side of the altar],” just as the burning on the altar/letting rise in smoke is at the top of the altar, so the pinching and the wringing out [of the blood of the sacrifice] is at the top of the altar.
+ושל בהמה למטה – as it is written concerning it (Leviticus 4:7): “[The priest shall put some of the blood on the horns of the altar of aromatic incense, which is in the Tent of Meeting, before the LORD,] and all the rest of the blood he shall pour out at the base of the altar/אל-יסוד המזבח of burnt offering.”
+ואם שינה בזה ובזה פסול – this that is invalid if he performed the act [of offering] the sin-offering of the bird above [the red line], specifically regarding the sprinkling. But the pinching of the bird’s head of a sin-offering, even above [the red line] is kosher/fit, for pinching of the bird’s head is kosher in every place of the altar. But the burnt-offering of birds does not have sprinkling of blood, but only the wringing/squeezing out the blood, and if he performed it below [the red line] it is invalid.
+סדר קנים של חובה אחד חטאת ואחד עולה – as for example, in the case of a man suffering from gonorrhea/זב, a woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding/זבה and a woman after childbirth vaginally/יולדת, and ritual impurity with regard to the Temple and its sacred articles/טומאת מקדש וקדשיו and hearing the sound of an imprecation/שמיעת קול אלה and an erroneous statement without legal consequences/ביטוי שפתים, for all of them bring a bird in poverty, but rather that the man suffering from gonorrhea and the woman who experiences a flow of menstrual-type blood bring a bird, whether they are in poverty or in wealth, and even though there are bird-offerings of the convert which are obligations, and both of them are burnt-offerings, the Tanna/teacher was not troubled by them, because they are not all that frequent.
+בנדרים ונדבות כולן עולות – because only burnt-offerings and peace-offerings are brought for vows and free-will offerings, but birds are not brought as peace-offerings, therefore, vows and free-will offerings are all burnt-offerings.
+
+Mishnah 2
+
+אפילו אחד ברבוא ימותו כולן – but it is not neutralized in a majority, for these are considered living creatures and are not neutralized.
+חטאת שנתערה בחובה – a dove or a pigeon of a sin-offering that was mixed up with two couples of sacrificial birds of an obligatory offering, that is couples of sacrificial birds for a woman giving birth or a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month when she is not due to experience menstrual bleeding/זבה for each couple of sacrificial birds - of them one for a burnt-offering and one for a sin-offering, and it is now found that there are five pairs of pigeons that are mixed up together.
+אין כשר אלא מנין חטאת שבתוכה – and he is not able to bring from those five pairs of pigeons other than two sin-offerings alone, that is the kosher number in two couples of sacrificial birds of an obligation. For if he made three sins-offerings, perhaps from the two couples of sacrificial birds, he made it, and not from that which was mixed up/confused in them, and from the two couples of sacrificial birds, they are not able to make only two sin-offerings, and he cannot make even one burnt-offering and one sin-offering.
+וכן עולה – a pigeon or a dove that was separated for the sake of a burnt-offering.
+שנתערבה בחובה – with two mere couples of sacrificial birds.
+אין כשר אלא מנין עולות שבחובה – as is explained above concerning the sin-offering.
+בן החובה מרובה ונדבה מועטת – as for example, one couple of sacrificial birds which is separated that were burnt-offerings, that was combined/confused with several unassigned couples of sacrificial birds that are burnt-offerings, that were mixed up/confused with several regular couples of sacrificial birds of women who gave birth or of a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month when she is not due to experience menstrual bleeding, that each couple of sacrificial birds, one of them is a sin-offering and one of them is a burnt-offering.
+בין וכו' – as for example, one unassigned set of sacrificial birds that became mixed up with several sets of sacrificial birds for burnt-offerings, and we call these burnt-offerings that were set aside as a free-will offering, because with vows and free-will offerings, all of them are burnt-offerings as is taught in the Mishnah at the beginning of the chapter (Tractate Kinnim, Chapter 1, Mishnah 1).
+
+Mishnah 3
+
+בחובה ובנדבה – that the couple of sacrificial birds of obligatory offering that some of them are sin-offerings and some of them were burnt-offerings were mixed up with the couple of sacrificial birds for free-will offering – all of which are burnt offerings.
+אבל בחובה שנתערבה זו בזו – from the couple of birds concerning which it not been decided if it for the woman who just experienced childbirth or for a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding that became mixed up with a couple of sacrificial birds of a woman who experiences childbirth or that of another woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding.
+מחצה כשר ומחצה פסול – and he (i.e., the priest) offers up only two from the four that are mixed up, one for a burnt offering and one for a sin-offering, and nothing additional. For if he (i.e., the priest) had made two burnt offerings, perhaps he would do them from one nest, and every couple of birds concerning which it has not yet been decided which is to be the burnt offering, and which is to be the sin-offering.
+המועט כשר – if one couple of birds concerning which it has not yet been decided which is to be the burnt offering, and which is to be the sin-offering that was mixed up with two or three other couples of birds, he (i.e., the priest) is not able to offer up other than one set of birds, a single pigeon for a sin-offering and a single pigeon for a burnt-offering. But he (i.e., the priest) cannot make two burnt-offerings, lest he take the couple of birds that has been first selected for a woman who gave birth, who cannot make from it other than one for a sin-offering and one for a burnt-offering. And similarly, if ten couples of birds were mixed with one-hundred, he (i.e., the priest) does not offer up from all of them other than ten sets of birds, some of them for sin-offerings and some of them for burnt-offerings and he rest of them are invalid, and that which is the smaller thing is kosher/fit.
+בין משם אחד – one birth and another birth, a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding with another woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding.
+בין משני שמות – a woman who has given birth with a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding, whether from two women whether from one woman, as will be explained further on.
+
+Mishnah 4
+
+רבי יוסי אומר כו' – not because Rabbi Yossi holds that there is a retroactive designation, and we should say that when the Kohen offered up one set of birds for one single denomination/class of them, the matter became clarified retroactively that from the beginning at the time of the taking of the set of birds, this set of birds was hers, but rather, the Gemara (Tractate Eruvin 37a) in the chapter: “With any [food] do they prepare an Eruv” that Rabbi Yossi is speaking that they made a condition at the time of purchase that the Kohen is able to make a set of birds that he desires for the sake of whichever woman that he wants. And the Halakha is according to Rabbi Yossi.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+קן סתומה – that he did not specify that this one (i.e., bird) is for a sin-offering and that one is for a burnt-offering. And we don’t require that it had been decided upon, for it is obvious, that if one of them flew-off, he (i.e., the owner) would purchase another mate for the second [offering], for since they are separated one from the other (i.e., one for a sin-offering and the other for a burnt-offering), and each one has a designation/denomination upon it. But even a couple of sacrificial birds concerning which it has not yet been decided which is which and they stand together to be specified/defined, you might think I would say that if one flew off, the other would die, this comes to teach us that this is not the case.
+לבין המתות – among couples of sacrificial birds that their judgment is that all of them would die, as for example, a sin-offering that got mixed in with a burnt-offering, as it is taught in the first chapter (Tractate Kinnin, Chapter 1, Mishnah 2).
+לבין הקריבות – whether a couple of birds concerning which it has not been decided which is to be burnt offering, and which of them is the sin-offering that stand to be offered up.
+פסול ופוסל אחד כנגדו – because it is not undetermined, and has been decided if it is for a sin-offering or for a burnt-offering, therefore, it does not invalidate other than the one that is its match in the pair, as will be explained further on.
+
+Mishnah 2
+
+פרח – one pigeon from this [pair of unassigned birds] to the other woman’s [pair of unassigned birds].
+פוסל אחד בהליכתו – from the place that it separated itself. And it invalidates it itself or another from the place where it became mixed. For when one pigeon flew out from two couples of birds to two other couples of birds, there are three pigeons alone and five pigeons alone, but from three pigeons, one is not able to sacrifice only two, one for a burnt-offering and one for a sin-offering, for if he would make two of them burnt-offerings it is fund that the third that remains was fixed/established, and that one (i.e., pigeon) which flew away is for a sin-offering, and he is not able to offer any further from the five individual pigeons, other than the two sin-offerings, according to the law of sin-offerings that were mixed with an obligatory offering, as we stated in the first chapter (see Tractate Kinnim, Chapter 1, Mishnah 2), that is not kosher/fit other than the number of sin-offerings that is part of the obligatory offering. Alternatively, one does not offer up [as a sacrifice] the third that remains, for we are concerned that perhaps that they will offer up the one that flew away with the five single pigeons and make it is a sin-offering, and his fellow that remains with three individual birds will also make it a sin-offering, and it is found that there will be two sin-offerings from one couple of sacrificial birds. And similarly, from the five individual pigeons he is not able to offer only two sin-offerings and two burnt-offerings, for if he made three sin-offerings or three burnt-offerings, perhaps he would make them from two couples of sacrificial birds of one woman, and there is no law of two couples of sacrificial birds other than with two sin-offerings and two burnt-offerings, and that is that is it invalid – it or another [bird] in the place where it was mixed, and it invalidates the other [bird] that is corresponding to it from the place that it flew off and was separated from there.
+חזר פוסל אחד בחזרתו – it (i.e., the original bird who flew off) returned and one of the five individual pigeons flew off into [this group of three], that it was now found four individual pigeons from here and four individual pigeons from there. The one through its return invalidates from the place that it separated from and left from there, and it or another are invalid in the place where it mixed there, and the cannot offer up other than one sin-offering and one burnt offering from the four that are here, and one sin-offering and one burnt-offering from the other four. For perhaps, that individual pigeon that flew away second is from the same two couples of sacrificial birds and is not the one that became mixed in it initially, and there remained there three individual pigeons from the two couples of sacrificial birds and that one that flew away there first, and similarly in the second place. But if he made in one place two burnt-offerings and one sin-offering, that [bird] which flew away to the other side would be set for a a sin-offering offering and he would not be able to offer up there [anything] other than one sin-offering, for perhaps, all thee sin-offerings that were made from here and there will be from two couples of sacrificial birds of one woman, therefore, one makes in every place one burnt-offering and one sin-offering, or two burnt-offerings and one sin-offering on this side and one sin-offering on that side, or two sin-offerings and a burnt offering on this side, and on the second side one burnt-offering, but if they returned and mixed together, always, there won’t be for them less than two couples of sacrificial birds that are fit/kosher.
+
+Mishnah 3
+
+אחת לזו ושתים לזו כו' – one pigeon flew off from the [woman with the] first [pair] to the [woman who had] two pairs, immediately that individual [bird] that remained in the first [pair] was disqualified/made unfit, for if one would make of it a sin-offering, it would established that it (i.e., the bird) that flew off was for a burnt-offering, and one is not able to offer up [from] the second bird, and with other couples of birds that were mixed up with them, burnt-offerings are [offered up] from only half-of the, like the burnt-offering that was mixed up with an obligatory [sacrifice]. And similarly if it flew off from the second [woman’s couples of sacrificial birds] to the third [woman’s couples of sacrificial birds], perhaps it flew off from the body of the second, but that which flew off from the first [woman] remained there with the second, and one cannot make from the second only two individual pigeons, one for a sin-offering and one for a burnt-offering, for if he made two burnt offerings, perhaps he would make them from the pigeons of the body of the second [woman’s couples of sacrificial birds], and if so, that [bird] which flew off from the third [woman’s couples of sacrificial birds] would be fixed for a sin-offering and he would not be able to make with the third [woman’s couples of sacrificial birds] only half of them as sin-offerings, but not more. And similarly, if it flew off from the third [woman’s couples of sacrificial birds] to the fourth [woman’s couples of sacrificial birds], perhaps the one (i.e., bird) that flew off was from the body of [couples of sacrificial birds] of the third [woman] , and there did not remain with her other than five individual pigeons and one pigeon from the second [woman’s couples of sacrificial birds] that was mixed up with the, and he (i.e., the Kohen) is not able to make with the third [woman’s couples of sacrificial birds] anything other than two burnt offerings and two sin-offerings because it was mixed up with the fourth [woman’s complement of sacrificial birds]. And similarly, when it (i.e., the bird) flew off from the fourth [woman’s complement of sacrificial birds] to the fifth [woman’s complement of sacrificial birds], the fourth [woman’s complement of sacrificial birds] is not kosher, other than for three sin-offerings and three sin-offerings. And similarly, from the fifth [woman’s couples to the sixth [woman’s couples of sacrificial birds], he (i.e., the Kohen) four sin-offerings and four burnt-offering. And similarly, from the sixth [woman’s couples of sacrificial birds] to the seventh [woman’s couples of sacrificial birds], it is not kosher/fit with the sixth [woman’s couples of sacrificial birds] other than five sin-offerings and five burnt-offerings, for it if he (i.e., the Kohen) had made six burnt-offerings, it that [bird] which flew off would be established for sin-offerings in the seventh [woman’s couples of sacrificial birds] but he would not be able to make with the seventh [couples of sacrificial birds] anything other than seven sin-offerings without any burnt-offerings. But when he (i.e., the Kohen) returns from the seventh [woman’s couples of sacrificial offerings] and one pigeon flew off from the sixth, perhaps it was not the same [bird] that flew off at the beginning from the sixth [woman’s couples of sacrificial birds], but rather from the body of the seventh that it flew off, and it invalidated in the seventh [woman’s couples of sacrificial birds] two pigeons , and it is not kosher other than six sin-offerings and six sin-offerings, for he (i.e., the Kohen) had made seven sin-offerings, that [pigeon] that flew off would be fixed [and with others] for a burnt-offering, and he would not be able to offer only burnt-offerings form half of the pigeons, for the other half would be invalid according to the law of a burnt-offering that was mixed up with an obligatory sacrifice. And similarly, when it (i.e., the pigeon) flew off from the sixth [woman’s couples of sacrificial birds] to the fifth, it was disqualified in its return another couple of sacrificial birds and it is not kosher/fit with the sixth [woman’s couples of sacrificial birds] other than four sin-offerings and four burnt-offerings, for perhaps from the sixth [woman’s couples of sacrificial birds] flew off one from the seventh [woman’s couples of sacrificial birds] and one from the fifth [woman’s couples of sacrificial birds] in [its] return, and there does not remain for her other than ten individual pigeons from her couples, but if he (i.e., the Kohen) made five sin-offerings and five burnt-offerings, perhaps the two individual pigeons that flew off from her would be offered both as burnt-offerings, and if so, they would make seven burnt-offerings with complements of bird offerings, or if both of them would be made as sin-offerings, it would not be able to make with six couples of bird-offerings six burnt-offerings and six sin-offerings. And similarly, from the fifth [woman’s couples of bird offerings] to the fourth [woman’s couples of bird offerings], and from the fourth [woman’s couples of bird offerings] to the third [woman’s couples of bird offerings]. And from the third [woman’s couples of bird offerings] to the second [woman’s couples of bird offerings], for there isn’t in the third [woman’s couples of bird offerings] other than two individual pigeons, one for a sin-offering and one for a burnt offering. But if you say, but why did the third [woman’s couples of bird offerings lose two [pigeons], for from those [birds] which flew away in the second [woman’s couples of bird offerings] with [their] return, they are not offered up [as sacrifices], for it is taught that the second [woman’s couples of bird offerings] has none, for we should have said that the third [woman’s couples of bird offerings] had two couples of bird offerings but in the second, there aren’t any, or in the second there is one couple of bird-offerings but in the third [woman’s couples of bird offerings] there is one set? But it is possible to say that since in the other [women’s couples] of bird offerings, from the fourth [woman’s couples] onward, two sets of bird-offerings were disqualified, one while going and one returning, we make this decree similarly with the third [woman’s couples of bird offerings]. But with the seventh [woman’s couples of bird offerings], only one couple of bird offerings is invalidated, for only one pigeon went from it in the return, whereas while going, nothing was invalidated and there is nothing missing from it.
+פרח וחזר – this does not refer to the first or second [woman’s couples of bird-offerings, for since they don’t have anything but those [birds] left to die, if one of them flew off from the rest of the couples of bird-offerings, all of them would be left to die, as it is taught shortly in the Mishnah, and if one of those left to die flew off to all of them (i.e., the couples of bird-offerings), all of them would be left to die. But rather, it refers to the [bird] from the third [woman’s couples of bird-offerings] who flew off from it to the fourth [woman’s couples of bird-offerings], or from the fourth [woman’s couples of bird-offerings] to the fifth [woman’s couples of bird-offerings], or from the fifth [woman’s couples of bird-offerings] to the sixth [woman’s couples of bird-offerings] or from the sixth [woman’s couples of bird-offerings] to the seventh [woman’s couples of bird-offerings,” and returned from the seventh [woman’s couples of bird-offerings] to the sixth [woman’s couples of bird-offerings until the third [woman’s couples of bird-offerings], for from the seventh [woman’s couples of bird-offerings] is missing two individual pigeons, one through the first return and the other with the second return, and there isn’t fit/kosher in the seventh [woman’s couples of bird-sacrifices other than five individual pigeons for burnt-offerings and five individual pigeons for sin-offerings, for if he (i.e., the Kohen) would make six burnt-offerings, perhaps the two [birds] that left from it would be offered up as burnt-offerings, which are eight burnt-offerings, but in the seven couples of bird-offerings, there aren’t only burnt-offerings. And from the sixth [woman’s couple of bird-offerings] there is missing four individual pigeons, two through flying away and the first [one] returning, and two [pigeons] from the second [woman’s couples of bird-offerings], but there remained two kosher couples of bird-offerings, for if he (i.e., the Kohen) made three burnt-offerings, perhaps the four [birds] that left it will be burnt-offerings, hence seven burnt-offerings, but there aren’t in six couples of bird-offerings anything other than six burnt-offerings. And similarly, in the fifth [woman’s couples of bird-offerings], there is nothing kosher/fit there other than one [bird] for a burnt-offering and one [bird] for a sin-offering. And similarly, it is difficult here, since with the fourth [woman’s couples of bird-offerings] she has nothing, he (i.e., the Kohen) would be able to offer from the fifth [woman’s couples of bird-offerings] three burnt-offerings and three sin-offerings, for those that left from fourth [woman’s couples of bird-offerings] are not offered up, and according to this, that the fifth [woman’s couples of bird-offerings] has none other than one that he would be able to offer up, he would be able to offer up with the fourth [woman’s couples of bird-offerings] two burnt-offerings and two sin-offerings. But rather, we decreed that with each flying off [of a bird] and each return [of a bird], two couples of bird-offerings [a decree for this one – couple of bird-offerings – is for the sake of/on account of that one – couple of bird-offerings] are affected. And similarly, when it (i.e., the bird) flew off and returned a third time, they have nothing except for the seventh [woman’s couples of bird-offerings] that she has four [pairs of birds], similarly we decree with each flying off and return [of a bird] two couples of bird-offerings [are affected].
+ויש אומרים השביעית לא הפסידה כלום – an explanation, with flying off and retuning a third time, but rather, always, one will offer up from it five couples of bird-offerings. For three individual pigeons flew off from it at the most, and there remained with it only eleven individual pigeons, he (i.e., the Kohen) will make from them five sin-offerings and five burnt-offerings, since even the sixth [woman’s couples of bird-offerings] has nothing. But here we don’t make the decree through this flying off like with the other couples of bird-offerings, sine it does not lose with flying off at any time, they didn’t make a decree regarding the return [of the birds to the nest]. But the Halakha is not according to the opinion of there are those who say.
+
+Mishnah 4
+
+קן סתומה – he did not explain which was [designated/specified] for a sin-offering and which was [designated/specified] for a burnt-offering.
+וקן מפורשת – that it is known that this one was [designated/specified] for a sin-offering and that one was [designated] for a burnt-offering. But here, we are speaking when the two pigeons were combined together after they were designated/specified, and now it is not known which is for a sin-offering and which is for a burnt offering, and this is shown in the concluding clause [of the Mishnah] that teaches: “or [if] at first one which had been designated flew off to the first undesignated pair, all of them are left to die, but if the individual pigeons that had been designated/specified did not became mixed with each other, why should they be [all] left to die, but if the burnt-offering flew off, the remaining [bird] for the sin-offering should be offered up, and similarly, the unspecified/undesignated couple of sacrificial birds , should be offered up as one burnt-offering because of the burnt-offering that became mixed up with it. But we are speaking of when individual pigeons that were designated became mixed up one with another, but if one individual pigeon from the pair of sacrificial birds had not been designated/specified had been combined with that which was designated, he (i.e., the Kohen) should take one pair for second [bird] and designate one for a sin-offering and one for a burnt-offering, and the third that had been combined/mixed up together, all of them should be left to die. If one from the three that had been mixed up/combined returned and became combined with the individual [bird] remaining from the undesignated/specified group, or at the outset of flying off, combined one from the designated [pair] to that which was not designated/specified, which is the first as we stat, meaning to say, that at the outset of flying off, one went and combined with an undesignated pair, all of them should be left to die, for since the individual pigeons which had been designated had combined together, they are no longer offered up, and when one of them flee off in another place, that is, one from the ones left to die that flew off among those that were to be offered up, all of them should be left to die.
+
+Mishnah 5
+
+חטאת מכאן – an individual pigeon that was designated/specified for a sin-offering to one side, and an individual pigeon that was designated/specified for a burnt-offering to the second side, and two individual pigeons of an undesignated/unspecified nature (i.e., either for a sin-offering or for a burnt-offering) in the center.
+פרח מן האמצע – one individual pigeon to the right and one individual pigeon to the left.
+לא הפסיד כלום – that the one that is combined with the sin-offerings will be made for a sin-offering, and the one that is with the burnt-offerings will be made a burnt-offering, but not for a sin-offering, for perhaps he (i.e., the Kohen) will make it from the designated/specified [ones] for a burnt-offering.
+חזר לאמצע – they (i.e., the pigeons) returned from the sides, one from here and the other from there and combined together, they are left to die, for they are a [designated] sin-offering and a [designated] burnt-offering that were combined/mixed together. But those which remained, each one alone, each are offered according to their respective law.
+חזר מן האמצעיים לצדדין – those [designated] for sin-offerings and/or burnt-offerings are combined/mixed, and all are left to die.
+אין מביאים תורים כנגד בני יונה – but rather either both of them are turtle-doves or both of them are pigeons.
+תכפול ותביא עולתה בן יונה – as according to the law for the sin-offering. For the sin-offering is the essence/main object, whether he (i.e., the Kohen) set it aside first or whether he set it aside at the end.
+הולכין אחר הראשון – but she does not bring the second, but rather from the species that she set aside/designated first, whether it was a sin-offering first or whether it was a bunt-offering. And the Halakha is according to the first Tanna/teacher (i.e., that both the sin-offering and burnt-offering shojld come from the same species).
+לא יביאו היורשים חטאתה – for it is a sin-offering where its owners had died. But if it is not for this reason, we bring a sin-offering even though she offered a burnt-offering first. But even thought that in every case/place the sin-offering precedes the burnt-offering, this is especially for the Mitzvah, but not to be indispensable/to invalidate an act by omission.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+במה דברים אמורים בכהן נמלך (under what circumstances do the rules apply? In the case of a Kohen who makes inquiry) – It is referring to the first chapter [of Tractate Kinnim, Mishnayot 2-3]. And this is what we stated: Under what circumstances do the rules apply? That a sin-offering that was combined/mixed with a burnt-offering that all of them should be left to die, and similarly, one to this one and two to that one and the third to that one, that the minority is Kosher/fit, these words regard a Kohen that comes to inquire and to ask what is their law. But a Kohen who does not inquire and acted according to this own knowledge, one complete couple of sacrificial birds above [the red line] for one woman, the burnt offering is kosher/fit but the sin-offering is invalid. But if he made [an offering of] one complete couple of sacrificial birds below [the red line], the sin-offering is valid and the burnt-offering is invalid. Therefore, one (i.e., sin-offering) for this one [woman] and one (i.e., burnt-offering) for that one [woman, two [complete couples of sacrificial birds] for this one [woman] (i.e., sin-offering) and two [complete couples of sacrificial birds] for that one [woman] (i.e., burnt-offering) and made all of them, above [the red line], half are kosher which are the burnt-offerings and half of them are invalid which are sin-offerings. But if he made [an offering of] all of them, below [the red line], the sin-offerings are kosher/fit but the burnt-offerings are invalid. And all of the first chapter [of Tractate Kinnim] speaks of ab initio, but this chapter speaks of post-facto/after-the-fact. And one [burnt-offering] to this woman and two [burnt-offerings] to that woman, that we stated above when he (i.e., the Kohen) makes inquiry, the minority are kosher, here without inquiry, the majority are kosher/fit, since he (i.e., the Kohen) made [the offering of] half of them above [the red line] and half of them below [the red line]. How so? Behold that from one [sin-offering] for this [woman], he (i.e., the Kohen) made that couple of bird-offerings of [this] woman above [the red line] and from two couples of bird-offerings of another woman, he (i.e., the Kohen) made one individual pigeon from them above [the red line] in order that half of them would be above, and there remained three individual pigeons below [the red line], behold two burnt-offerings above [the red line] ae kosher/fit, and two sin-offerings below [the red line], behold two couples of bird-offerings are kosher/fit, and the third is invalid, and this is the majority that is kosher. And similarly, two [couples of bird-offerings] for this woman and three [couples of bird-offerings] for that woman, from the two couples of bird-offerings, there are four individual pigeons [offered] above [the red line], and furthermore, he (i.e., the Kohen) took one individual pigeon from the three couples of bird offerings, there are five individual pigeons [offered] above [the red line] and five [individual pigeons offered] below [the red line]; from the five individual pigeons [offered] above [the red line], there are three burnt-offerings and from [that offered] below [the red line] there are three sin-offerings, behold three couples of bird-offerings are kosher, and this is the majority that are kosher/fit, but however, ten [couples of bird-offerings] for this [woman] and one-hundred [couples of bird-offerings] for that [woman], it is impossible to find in this matter because they are pairs, and one needs to state that the majority are kosher/fit, as is taught in our Mishnah, he does not return ought other than one to this [woman] and two to that [woman], etc., which are not pairs, but since it is taught in the Mishnah above that in this manner the minority are kosher/fit, it also teaches in this manner that the majority are kosher/fit without making inquiry. But however, even with ten [couples of sacrificial birds] to this [woman] and one-hundred [couples of sacrificial birds] to that [woman], the majority are kosher, for there is nothing invalid from them other than ten [couples of sacrificial birds], for perhaps all of the couples of sacrificial birds were of one woman [offered] above [the red line] and the sin-offerings were invalidated, or all of them [were offered] below [the red line] and the burnt-offerings were invalidated, by force, ten complete couples of bird-sacrifices are invalid.
+את שלמעלה מחצה כשר ומחצה פסול – [half of them are kosher/fit and half are invalid] since he (i.e., the Kohen) made [the offering up] of a complete couple of bird-offerings above [the red line]. For since these couples of bird-offerings were for two women, they should bring another couple of bird-offerings in partnership and give them between them, if from the first is a burnt-offering for Leah, the let the last be a sin-offering for Leah, or its opposite. And specifically, he (i.e., the Kohen) made [the offering of] a complete couple of bird-offerings above [the red line], but if he split up/divided the couples of bird-offerings, one individual pigeon above [the red line] and one individual pigeon below [the red line] everything is Kosher, for I state that the burnt-offering is above [the red line] and the sin-offering is below [the red line], for the couples of bird-offerings are specified through the action of the Kohen.
+
+Mishnah 2
+
+זה הכלל כל מקום שאתה יכול לחלוק כו' – meaning to say, that the couple of sacrificial-birds of one woman is not divided in half, but rather one couple of sacrificial birds [is offered] above [the red line] and another woman’s couple of sacrificial birds [is offered] below [the red line], half of it is kosher/fit and half of it is invalid.
+וכל מקום כו' – as for example, one [couple of sacrificial birds] to this [woman] and two [couples of sacrificial birds] to that [woman] where there is a division of one woman’s [couple of sacrificial birds to be offered] above [the red line] and below [the red line], the majority are kosher, as has been explained.
+
+Mishnah 3
+
+חטאת לזו ועולה לזו – this also refers to that which is taught above in the first chapter [of Tractate Kinnim, Mishnah 3], a burnt-offering that became mixed/combined with a sin-offering or the opposite, all of them are left to die. And these words [apply] when [the priest] made inquiry on the mixture and made [the offering] of one couple of sacrificial birds above [the red line] and one couple of sacrificial birds below [the red line], half of them are kosher/fit and half of them are invalid. But even though that he did not come to make inquiry, we state to him that he (i.e., the Kohen) should not offer them up, as it is taught, they should all be left to die, now that he didn’t make any inquiry, we state that each one should be performed according to Halakha and they are kosher/fit.
+
+Mishnah 4
+
+חטאת ועולה וסתומה ומפורשת – two women who purchased three couples of sacrificial birds, this one (i.e., woman) needs a burnt offering and a complete couple of sacrificial birds, that is two burnt-offerings and one sin-offering, and the second [woman] needs one sin offering and one complete couple of sacrificial birds, which are two sin-offerings and one burnt-offering, and they designated/specified one individual pigeon from the couple of sacrificial birds for a burnt-offering for this one (i.e., woman) and one individual pigeon as a sin-offering for that one [woman], and one from the couple of sacrificial birds they left undesignated , for they didn’t specify which would be for a burnt-offering and which for a sin-offering. But the third [woman] they designated/specified which was for a burnt-offering and which was for a sin-offering, but the owners didn’t specify behold a sin-offering for this [woman] and a burnt-offering for that one [woman] and an undesignated couple of sacrificial birds and a designated couple of sacrificial birds, and he (i.e., the Kohen) needs to offer up as a sacrifice these two couples of sacrificial birds undesignated for both of them, the burnt-offerings above [the red line] and the sin-offerings below [the red line], and a burnt-offering for this one [woman] and a sin-offering for that [woman] he needs to offer in the name of the owners. But if the Kohen gave them, one-half below [the red line] and one-half above [the red line], none are kosher/fit other than the undesignated ones, which type did he made as a burnt-offering and which type did he make as a sin-offering, it is kosher/fit, since each couple of sacrificial birds was of its own.
+מתחלקת בימיהם – since he purchased them in a mixture, the one fulfilled for the sin-offering and the other fulfilled for the burnt-offering.
+
+Mishnah 5
+
+חטאת שנתערבה בחובה – that is to say, that which we taught above in the Chapter One [Tractate Kinnim, Mishnah two] a sin-offering that was combined/confused with an obligatory sacrifice is not kosher/fit other than only the number corresponding to the sin-offerings among [the offerings brought in fulfillment of] an obligation, that sometimes, that number goes up to half kosher/fit and half invalid, and sometimes it goes to less than half, and it will explain further on how so.
+חובה שנים בחטאת מחצה כשר ומחצה פסול – explanation, two couples of bird sacrifices for an obligation they have twice as many as that brought for a sin-offering, as for example, that he offered up as a sacrifice from them one burnt-offering and there remained two sin-offerings and one burnt-offering.
+מחצה כשר ומחצה פסול – that one burnt-offering that remains cannot be offered lest this is the one that is set for a sin-offering, and a sin-offering that is confused/combined he (i.e., the Kohen) cannot offer up lest it is the remaining burnt-offering, therefore he does not offer up ought other than two sin-offerings, but the sin-offering that is confused/combined and the burnt-offering that remains are invalid, and this is half of them are kosher/fit and half of them are invalid.
+חטאת שנים בחובה מנין שבחובה כשר – explanation, as for example, that she offered up one sin-offering from the two couples of bird sacrifices and there remained two burnt-offerings and one sin-offering. Behold they are four individual pigeons with the sin-offering that was confused/mixed up between them, and he is not able to offer up two burnt-offerings lest he take the confused/mixed-up sin-offering, and also he cannot offer up two sin-offerings lest he take that [bird] that is set for the burnt-offering, therefore, he doesn’t sacrifice anything other than one sin-offering, for the burnt-offering of that is the lesser number that is the less than that which is half-kosher/fit. And in a similar manner we explain also and similarly the burnt-offering that was confused/mixed-up with an obligatory sacrifice.
+
+Mishnah 6
+
+הרי עלי קן לכשאלד זכר – we are dealing with a poor woman who gave birth, whereas if she was rich, she brings a sheep for her obligatory offering.
+והכהן צריך לעשות שלש למעלה -that the couple of sacrificial birds for a free-will offering – both of them are burnt-offerings and the couple of sacrificial birds of the obligatory sacrifice is a burnt-offering above [the red line] and a sin-offering below [the red line], but he did not do so, but rather two [burnt-offerings] above [the red line] and two [sin-offerings] below, and he did not make inquiry with her to know on what she brought, and one individual pigeon was invalidated, therefore, she needs to bring another individual pigeon and she will offer it above [the red line].
+ממין אחד – that is to say, in what case is this statement said, when they (i.e., the birds) were of one kind. But if there were two couples of sacrificial birds that she brought from two different species, that is, one couple of sacrificial birds that are turtle-doves and another that are pigeons, she must bring one individual turtle-dove and one individual pigeon, in order to replace the individual bird that was invalidated, and we don’t know if it was from the turtle-doves or from the pigeons, and it is taught in the Mishnah above (see Tractate Kinnin, Chapter 2, Mishnah 5): “They do not bring turtle-doves to make up pairs for young pigeons, or young pigeons to make up pairs for turtle-doves.”
+פירשה נדרה - when she brought two couples of bird sacrifices to the Kohen, she specified and stated: "these are for my vow, and those are for my obligation [sacrifice]."
+ממין אחד – meaning to say, if these two couples of bird sacrifices were from one species, that is, both of them were turtle-doves or both of them pigeons, and the Kohen offered from them two above [the red line] and two below [the red line], only one individual pigeon is kosher from all of the four that he sacrificed, and it is the burnt-offering that is the obligatory sacrifice, and she needs to bring three more individual pigeons and he (i.e., the Kohen) offers them one below [the red line] which is the sin-offering that is in the obligatory [sacrifice] and two above [the red line] and this is the vow.
+משני מינים תביא ארבע – if she brought two couples of two bird sacrifices from two species and specified in her vow but the Kohen did not know which two them he performed (i.e., sprinkled the blood of) above [the red line] and which two of them he performed (i.e., sprinkled the blood of) below [the red line], she needs to bring four individual birds, for perhaps the two turtle-doves that she brought for her vow and they are burnt-offerings were performed below [the red line] and there remains for her the entire vow [to be fulfilled]. But the two pigeons which are obligatory were performed above [the red line] and the remains for her one pigeon for the sin-offering of her obligation, or perhaps the two pigeons of her obligation were performed below [the red line] and there remains upon her the pigeon of the burnt-offering from her obligatory [sacrifice].
+קבעה נדרה – as for example, that she said at the time of vow: “I pledge upon myself a couple of sacrificial birds from a certain species, and she specified her vow as [mentioned] above, she did not specify anything at the time of the vow, but rather after she made an unspecified vow: “I pledge upon myself a couple of sacrificial birds,” she brought from whichever species that she wanted and stated: “these are for my vow.”
+צריכה להביא עוד חמש פרידות – here we are speaking as for example, that after she established her vow and brought her vow with her obligatory [sacrifice] to the Kohen, the Kohen executed two [sprinklings of the blood of the sacrificial birds] above [the red line] and two [sprinklings of the blood of the sacrificial birds] below [the red line] and he did not know if he executed her vow above [the red line] and her obligatory sacrifice below [the red line] if [not] the opposite, and she also forgot which species [of birds] she established for her vow, whether turtle-doves or pigeons, she needs to bring another five single pigeons, for perhaps the vow was executed/performed below [the red line] and the obligatory [sacrifice] was executed above [the red line] and none of it was kosher/fit except the burnt-offering that is part of the obligatory offering alone and there remains upon her the sin-offering of the obligatory sacrifice and two burnt-offerings of the vow, but because she forgot which species [of birds] she established for her vow, she needs to bring two turtle doves and two pigeons and to execute/perform [the sprinkling of the blood] for all of them above [the red line] in order to fulfill her [sacrificial] obligation regarding her vow, and she also needs to bring a pigeon or a turtle dove for the sin-offering to complete her obligatory [sacrifice], hence five individual pigeons. And these words, when she brought from the outset her vow and her obligatory sacrifice, all of them were from one species [of birds]. But if she knew that at the outset that she brought her vow and her obligatory sacrifices from two kinds and she forgot from which species she established her vows, she needs to bring six individual pigeons, four [of them] to complete her vow, that is two turtle doves and two pigeons as we stated above, since she doesn’t know from which species she established her vow and she needs to fulfill her obligation of both of them, and the two turtle doves or the two pigeons to execute [the sprinkling of the blood] of one for a sin-offering and one for a burnt-offering to complete her obligatory sacrifice. But here we don’t say that it is enough for her with one pigeon or turtle dove for a sin-offering alone and that the burnt-offering that she offered initially will fulfill for her for the sake of her obligatory sacrifice as was stated above, for it is all well when she brought it from one species, she doesn’t need to bring [more] for the burnt-offering of her obligatory sacrifice, whichever way you turn, if those turtle doves that she established for her vow will both be executed below [the red line], if so, [the blood] of her obligatory sacrifice [was sprinkled] above [the red line] completely and she fulfilled her obligation from the burnt-offering, but if [the sprinkling of the blood of] the her obligatory sacrifice was executed as a burnt-offering below [the red line] and the sin offering above [the red line], if so, her vow also was executed [through sprinkling of blood] one above [the red line] and one below [the red line] and she fulfilled her obligation of her vow through one [of the sprinklings] , and the two turtle doves that she brought now with one [of them] she fulfilled her obligation regarding her vow and with one [of them] she fulfilled her obligation regarding the burnt-offering of her obligatory sacrifice. But if her obligatory sacrifice was performed completely [through sprinkling of the blood of the birds] below [the red line] then her sin-offering is kosher/fit, and her bunt-offering is invalid, the two turtle doves that she brought now – with one of them she completed her obligatory sacrifice and with of them it was a freewill offering, but the sin-offering that she brings now, is brought in doubtful [fulfillment] and she cannot consume it. But if the first ones were doves, she should bring now for her sin-offering a pigeon, but the burnt-offering is not necessary, whichever way you turn as we stated regarding the turtle doves. But when she brought two kinds of couples of bird sacrifices and she forgot which species she established for her vow and which species she established for her obligatory [sacrifice], and she also forgot what she stated explicitly and the Kohen executed each and every species [of bird] one [whose blood was sprinkled] above [the red line] and the other below [the red line] for he would hold that both of them are unspecified obligatory [sacrifices], she will bring four for her vow – two turtle doves and two doves, because she does not know which species she established for her vow, and also two species [that she needs for the sin-offering for her pair for the burnt-offering of her obligatory sacrifice], because she doesn’t know from which species it was, and we require a turtle dove corresponding to a turtle dove and a dove corresponding to a dove.
+נתנתם לכהן ואין ידוע כו' – as for example – that she established her vow and established her obligatory [sacrifice] and brought to the Kohen a couple of sacrificial birds for her vow and a couple of sacrificial birds for her obligatory [sacrifice] and she does not know from which species she established for her vow and from which species she established for her obligatory [sacrifice], or if she gave to the Kohen two species or one species and the Kohen [himself] does not know if he executed every [sprinkling of blood] above [the red line] or every [sprinkling of blood] below [the red line] or half [of them] above [the red line] and half [of them] below [the red line], behold this one brings four individual birds for her vow – two turtle doves and two pigeons, and she also brings two for her obligatory [sacrifice] – one for a sin-offering and one for a burnt-offering from whichever of the two species that she wants, and she brings a sin-offering.
+אמר רבי יהושע זהו שאמרו כו' – just as when the sheep is alive, only one voice comes forth from it, but when it is dead that it would be appropriate that its voice would stop, there comes out from it seven voices as it explains further on, here also, when she initially made her vow prior to bringing anything, she did not need anything other than one couple of sacrificial birds for her vow and one couple of sacrificial birds for her obligatory [sacrifice], but after she had established her vow and brought her vow and her obligatory [sacrifice], because she doesn’t know what she established and the Kohen does not know what he offered up as a sacrifice , she needs to bring four individual birds for her vow and four for her obligatory [sacrifice] as we stated.
+קרניו לחצוצרות – for Shofarot, that we call the Shofar (before the destruction of the Temple) is now called a trumpet (see Talmud Sukkah 34a).
+אף צמרו – to make from it Tekhelet (i.e., the purple-blue thread used for the show-fringes on the prayer shawl). They make from its wool a coat that is entirely Tekhelet and on the skirts of the garment are bells that produces a sound/voice. The first Tanna/teacher does not consider it because the Tekhelet does not produce a sound but rather the bells that are on the skirts of the garment around it.
+רבי שמעון בן עקשיא אומר – even all of this is similar to this matter, for just as when it (i.e., the animal) is dead, its voice is seven, so also the Sages of Torah, when they age and come to feebleness/weakness in [physical] strength, they add wisdom [through their teaching].
+שנאמר מסיר שפה לנאמנים – but Scripture is speaking about the common, uneducated person, for further on from this it is written (Job 12:24): “He deranges the leaders of the [uneducated/common] people, [And makes them wander in a trackless waste].”
+בישישים חכמה – that is the Sages, but for the uneducated/common people, what is wisdom for them?
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+Bartenura on Mishnah Kinnim
+ברטנורא על משנה קינים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Kinnim
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org
+
+Bartenura on Mishnah Kinnim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+חטאת העוף נעשית למטה – from the red line [encircling the Temple altar at precisely half its height], as it is written (Leviticus 5:9): “He shall sprinkle some of the blood of the purification (i.e., sin-offering) on the side of the altar, and what remains of the blood shall be drained out at the base of the altar,” the wall that its remainder is poured out toward the bottom of the altar (see Talmud Zevakhim 64b), and this is the lower wall below the red line, for the upper wall, that is from the [red] line and above, sometimes, it is poured out to the surrounding ledge (which was five cubits above the altar’s base, six cubits from the ground; it was one cubit wide on all sides, surrounding the altar. The priests would walk on this ledge while performing certain sacrificial functions), such as that he performed it above the surrounding ledge, that the [red] line is a cubit below the surrounding ledge.
+וחטאת בהמה למעלה – as it is written (Leviticus 4:25, 30, 34): “[The priest shall take with his finger some of the blood of the purification offering and put it] on the horns of the altar [of burnt offering],” on the integral portion of the horn [of the altar]. 
+עולת העוף למעלה – The burnt offering of the bird is above, as it is written (Leviticus 1:15): “[The priest shall bring it to the altar,] pinch off its head, and turn the whole into smoke on the altar; and its blood shall be drained [against the side of the altar],” just as the burning on the altar/letting rise in smoke is at the top of the altar, so the pinching and the wringing out [of the blood of the sacrifice] is at the top of the altar.
+ושל בהמה למטה – as it is written concerning it (Leviticus 4:7): “[The priest shall put some of the blood on the horns of the altar of aromatic incense, which is in the Tent of Meeting, before the LORD,] and all the rest of the blood he shall pour out at the base of the altar/אל-יסוד המזבח of burnt offering.”
+ואם שינה בזה ובזה פסול – this that is invalid if he performed the act [of offering] the sin-offering of the bird above [the red line], specifically regarding the sprinkling. But the pinching of the bird’s head of a sin-offering, even above [the red line] is kosher/fit, for pinching of the bird’s head is kosher in every place of the altar. But the burnt-offering of birds does not have sprinkling of blood, but only the wringing/squeezing out the blood, and if he performed it below [the red line] it is invalid.
+סדר קנים של חובה אחד חטאת ואחד עולה – as for example, in the case of a man suffering from gonorrhea/זב, a woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding/זבה and a woman after childbirth vaginally/יולדת, and ritual impurity with regard to the Temple and its sacred articles/טומאת מקדש וקדשיו and hearing the sound of an imprecation/שמיעת קול אלה and an erroneous statement without legal consequences/ביטוי שפתים, for all of them bring a bird in poverty, but rather that the man suffering from gonorrhea and the woman who experiences a flow of menstrual-type blood bring a bird, whether they are in poverty or in wealth, and even though there are bird-offerings of the convert which are obligations, and both of them are burnt-offerings, the Tanna/teacher was not troubled by them, because they are not all that frequent.
+בנדרים ונדבות כולן עולות – because only burnt-offerings and peace-offerings are brought for vows and free-will offerings, but birds are not brought as peace-offerings, therefore, vows and free-will offerings are all burnt-offerings.
+
+Mishnah 2
+
+אפילו אחד ברבוא ימותו כולן – but it is not neutralized in a majority, for these are considered living creatures and are not neutralized.
+חטאת שנתערה בחובה – a dove or a pigeon of a sin-offering that was mixed up with two couples of sacrificial birds of an obligatory offering, that is couples of sacrificial birds for a woman giving birth or a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month when she is not due to experience menstrual bleeding/זבה for each couple of sacrificial birds - of them one for a burnt-offering and one for a sin-offering, and it is now found that there are five pairs of pigeons that are mixed up together.
+אין כשר אלא מנין חטאת שבתוכה – and he is not able to bring from those five pairs of pigeons other than two sin-offerings alone, that is the kosher number in two couples of sacrificial birds of an obligation. For if he made three sins-offerings, perhaps from the two couples of sacrificial birds, he made it, and not from that which was mixed up/confused in them, and from the two couples of sacrificial birds, they are not able to make only two sin-offerings, and he cannot make even one burnt-offering and one sin-offering.
+וכן עולה – a pigeon or a dove that was separated for the sake of a burnt-offering.
+שנתערבה בחובה – with two mere couples of sacrificial birds.
+אין כשר אלא מנין עולות שבחובה – as is explained above concerning the sin-offering.
+בן החובה מרובה ונדבה מועטת – as for example, one couple of sacrificial birds which is separated that were burnt-offerings, that was combined/confused with several unassigned couples of sacrificial birds that are burnt-offerings, that were mixed up/confused with several regular couples of sacrificial birds of women who gave birth or of a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month when she is not due to experience menstrual bleeding, that each couple of sacrificial birds, one of them is a sin-offering and one of them is a burnt-offering.
+בין וכו' – as for example, one unassigned set of sacrificial birds that became mixed up with several sets of sacrificial birds for burnt-offerings, and we call these burnt-offerings that were set aside as a free-will offering, because with vows and free-will offerings, all of them are burnt-offerings as is taught in the Mishnah at the beginning of the chapter (Tractate Kinnim, Chapter 1, Mishnah 1).
+
+Mishnah 3
+
+בחובה ובנדבה – that the couple of sacrificial birds of obligatory offering that some of them are sin-offerings and some of them were burnt-offerings were mixed up with the couple of sacrificial birds for free-will offering – all of which are burnt offerings.
+אבל בחובה שנתערבה זו בזו – from the couple of birds concerning which it not been decided if it for the woman who just experienced childbirth or for a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding that became mixed up with a couple of sacrificial birds of a woman who experiences childbirth or that of another woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding.
+מחצה כשר ומחצה פסול – and he (i.e., the priest) offers up only two from the four that are mixed up, one for a burnt offering and one for a sin-offering, and nothing additional. For if he (i.e., the priest) had made two burnt offerings, perhaps he would do them from one nest, and every couple of birds concerning which it has not yet been decided which is to be the burnt offering, and which is to be the sin-offering.
+המועט כשר – if one couple of birds concerning which it has not yet been decided which is to be the burnt offering, and which is to be the sin-offering that was mixed up with two or three other couples of birds, he (i.e., the priest) is not able to offer up other than one set of birds, a single pigeon for a sin-offering and a single pigeon for a burnt-offering. But he (i.e., the priest) cannot make two burnt-offerings, lest he take the couple of birds that has been first selected for a woman who gave birth, who cannot make from it other than one for a sin-offering and one for a burnt-offering. And similarly, if ten couples of birds were mixed with one-hundred, he (i.e., the priest) does not offer up from all of them other than ten sets of birds, some of them for sin-offerings and some of them for burnt-offerings and he rest of them are invalid, and that which is the smaller thing is kosher/fit.
+בין משם אחד – one birth and another birth, a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding with another woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding.
+בין משני שמות – a woman who has given birth with a woman who experiences a flow of menstrual-type on three consecutive days during a time of the month in which she is not due to experience menstrual bleeding, whether from two women whether from one woman, as will be explained further on.
+
+Mishnah 4
+
+רבי יוסי אומר כו' – not because Rabbi Yossi holds that there is a retroactive designation, and we should say that when the Kohen offered up one set of birds for one single denomination/class of them, the matter became clarified retroactively that from the beginning at the time of the taking of the set of birds, this set of birds was hers, but rather, the Gemara (Tractate Eruvin 37a) in the chapter: “With any [food] do they prepare an Eruv” that Rabbi Yossi is speaking that they made a condition at the time of purchase that the Kohen is able to make a set of birds that he desires for the sake of whichever woman that he wants. And the Halakha is according to Rabbi Yossi.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+קן סתומה – that he did not specify that this one (i.e., bird) is for a sin-offering and that one is for a burnt-offering. And we don’t require that it had been decided upon, for it is obvious, that if one of them flew-off, he (i.e., the owner) would purchase another mate for the second [offering], for since they are separated one from the other (i.e., one for a sin-offering and the other for a burnt-offering), and each one has a designation/denomination upon it. But even a couple of sacrificial birds concerning which it has not yet been decided which is which and they stand together to be specified/defined, you might think I would say that if one flew off, the other would die, this comes to teach us that this is not the case.
+לבין המתות – among couples of sacrificial birds that their judgment is that all of them would die, as for example, a sin-offering that got mixed in with a burnt-offering, as it is taught in the first chapter (Tractate Kinnin, Chapter 1, Mishnah 2).
+לבין הקריבות – whether a couple of birds concerning which it has not been decided which is to be burnt offering, and which of them is the sin-offering that stand to be offered up.
+פסול ופוסל אחד כנגדו – because it is not undetermined, and has been decided if it is for a sin-offering or for a burnt-offering, therefore, it does not invalidate other than the one that is its match in the pair, as will be explained further on.
+
+Mishnah 2
+
+פרח – one pigeon from this [pair of unassigned birds] to the other woman’s [pair of unassigned birds].
+פוסל אחד בהליכתו – from the place that it separated itself. And it invalidates it itself or another from the place where it became mixed. For when one pigeon flew out from two couples of birds to two other couples of birds, there are three pigeons alone and five pigeons alone, but from three pigeons, one is not able to sacrifice only two, one for a burnt-offering and one for a sin-offering, for if he would make two of them burnt-offerings it is fund that the third that remains was fixed/established, and that one (i.e., pigeon) which flew away is for a sin-offering, and he is not able to offer any further from the five individual pigeons, other than the two sin-offerings, according to the law of sin-offerings that were mixed with an obligatory offering, as we stated in the first chapter (see Tractate Kinnim, Chapter 1, Mishnah 2), that is not kosher/fit other than the number of sin-offerings that is part of the obligatory offering. Alternatively, one does not offer up [as a sacrifice] the third that remains, for we are concerned that perhaps that they will offer up the one that flew away with the five single pigeons and make it is a sin-offering, and his fellow that remains with three individual birds will also make it a sin-offering, and it is found that there will be two sin-offerings from one couple of sacrificial birds. And similarly, from the five individual pigeons he is not able to offer only two sin-offerings and two burnt-offerings, for if he made three sin-offerings or three burnt-offerings, perhaps he would make them from two couples of sacrificial birds of one woman, and there is no law of two couples of sacrificial birds other than with two sin-offerings and two burnt-offerings, and that is that is it invalid – it or another [bird] in the place where it was mixed, and it invalidates the other [bird] that is corresponding to it from the place that it flew off and was separated from there.
+חזר פוסל אחד בחזרתו – it (i.e., the original bird who flew off) returned and one of the five individual pigeons flew off into [this group of three], that it was now found four individual pigeons from here and four individual pigeons from there. The one through its return invalidates from the place that it separated from and left from there, and it or another are invalid in the place where it mixed there, and the cannot offer up other than one sin-offering and one burnt offering from the four that are here, and one sin-offering and one burnt-offering from the other four. For perhaps, that individual pigeon that flew away second is from the same two couples of sacrificial birds and is not the one that became mixed in it initially, and there remained there three individual pigeons from the two couples of sacrificial birds and that one that flew away there first, and similarly in the second place. But if he made in one place two burnt-offerings and one sin-offering, that [bird] which flew away to the other side would be set for a a sin-offering offering and he would not be able to offer up there [anything] other than one sin-offering, for perhaps, all thee sin-offerings that were made from here and there will be from two couples of sacrificial birds of one woman, therefore, one makes in every place one burnt-offering and one sin-offering, or two burnt-offerings and one sin-offering on this side and one sin-offering on that side, or two sin-offerings and a burnt offering on this side, and on the second side one burnt-offering, but if they returned and mixed together, always, there won’t be for them less than two couples of sacrificial birds that are fit/kosher.
+
+Mishnah 3
+
+אחת לזו ושתים לזו כו' – one pigeon flew off from the [woman with the] first [pair] to the [woman who had] two pairs, immediately that individual [bird] that remained in the first [pair] was disqualified/made unfit, for if one would make of it a sin-offering, it would established that it (i.e., the bird) that flew off was for a burnt-offering, and one is not able to offer up [from] the second bird, and with other couples of birds that were mixed up with them, burnt-offerings are [offered up] from only half-of the, like the burnt-offering that was mixed up with an obligatory [sacrifice]. And similarly if it flew off from the second [woman’s couples of sacrificial birds] to the third [woman’s couples of sacrificial birds], perhaps it flew off from the body of the second, but that which flew off from the first [woman] remained there with the second, and one cannot make from the second only two individual pigeons, one for a sin-offering and one for a burnt-offering, for if he made two burnt offerings, perhaps he would make them from the pigeons of the body of the second [woman’s couples of sacrificial birds], and if so, that [bird] which flew off from the third [woman’s couples of sacrificial birds] would be fixed for a sin-offering and he would not be able to make with the third [woman’s couples of sacrificial birds] only half of them as sin-offerings, but not more. And similarly, if it flew off from the third [woman’s couples of sacrificial birds] to the fourth [woman’s couples of sacrificial birds], perhaps the one (i.e., bird) that flew off was from the body of [couples of sacrificial birds] of the third [woman] , and there did not remain with her other than five individual pigeons and one pigeon from the second [woman’s couples of sacrificial birds] that was mixed up with the, and he (i.e., the Kohen) is not able to make with the third [woman’s couples of sacrificial birds] anything other than two burnt offerings and two sin-offerings because it was mixed up with the fourth [woman’s complement of sacrificial birds]. And similarly, when it (i.e., the bird) flew off from the fourth [woman’s complement of sacrificial birds] to the fifth [woman’s complement of sacrificial birds], the fourth [woman’s complement of sacrificial birds] is not kosher, other than for three sin-offerings and three sin-offerings. And similarly, from the fifth [woman’s couples to the sixth [woman’s couples of sacrificial birds], he (i.e., the Kohen) four sin-offerings and four burnt-offering. And similarly, from the sixth [woman’s couples of sacrificial birds] to the seventh [woman’s couples of sacrificial birds], it is not kosher/fit with the sixth [woman’s couples of sacrificial birds] other than five sin-offerings and five burnt-offerings, for it if he (i.e., the Kohen) had made six burnt-offerings, it that [bird] which flew off would be established for sin-offerings in the seventh [woman’s couples of sacrificial birds] but he would not be able to make with the seventh [couples of sacrificial birds] anything other than seven sin-offerings without any burnt-offerings. But when he (i.e., the Kohen) returns from the seventh [woman’s couples of sacrificial offerings] and one pigeon flew off from the sixth, perhaps it was not the same [bird] that flew off at the beginning from the sixth [woman’s couples of sacrificial birds], but rather from the body of the seventh that it flew off, and it invalidated in the seventh [woman’s couples of sacrificial birds] two pigeons , and it is not kosher other than six sin-offerings and six sin-offerings, for he (i.e., the Kohen) had made seven sin-offerings, that [pigeon] that flew off would be fixed [and with others] for a burnt-offering, and he would not be able to offer only burnt-offerings form half of the pigeons, for the other half would be invalid according to the law of a burnt-offering that was mixed up with an obligatory sacrifice. And similarly, when it (i.e., the pigeon) flew off from the sixth [woman’s couples of sacrificial birds] to the fifth, it was disqualified in its return another couple of sacrificial birds and it is not kosher/fit with the sixth [woman’s couples of sacrificial birds] other than four sin-offerings and four burnt-offerings, for perhaps from the sixth [woman’s couples of sacrificial birds] flew off one from the seventh [woman’s couples of sacrificial birds] and one from the fifth [woman’s couples of sacrificial birds] in [its] return, and there does not remain for her other than ten individual pigeons from her couples, but if he (i.e., the Kohen) made five sin-offerings and five burnt-offerings, perhaps the two individual pigeons that flew off from her would be offered both as burnt-offerings, and if so, they would make seven burnt-offerings with complements of bird offerings, or if both of them would be made as sin-offerings, it would not be able to make with six couples of bird-offerings six burnt-offerings and six sin-offerings. And similarly, from the fifth [woman’s couples of bird offerings] to the fourth [woman’s couples of bird offerings], and from the fourth [woman’s couples of bird offerings] to the third [woman’s couples of bird offerings]. And from the third [woman’s couples of bird offerings] to the second [woman’s couples of bird offerings], for there isn’t in the third [woman’s couples of bird offerings] other than two individual pigeons, one for a sin-offering and one for a burnt offering. But if you say, but why did the third [woman’s couples of bird offerings lose two [pigeons], for from those [birds] which flew away in the second [woman’s couples of bird offerings] with [their] return, they are not offered up [as sacrifices], for it is taught that the second [woman’s couples of bird offerings] has none, for we should have said that the third [woman’s couples of bird offerings] had two couples of bird offerings but in the second, there aren’t any, or in the second there is one couple of bird-offerings but in the third [woman’s couples of bird offerings] there is one set? But it is possible to say that since in the other [women’s couples] of bird offerings, from the fourth [woman’s couples] onward, two sets of bird-offerings were disqualified, one while going and one returning, we make this decree similarly with the third [woman’s couples of bird offerings]. But with the seventh [woman’s couples of bird offerings], only one couple of bird offerings is invalidated, for only one pigeon went from it in the return, whereas while going, nothing was invalidated and there is nothing missing from it.
+פרח וחזר – this does not refer to the first or second [woman’s couples of bird-offerings, for since they don’t have anything but those [birds] left to die, if one of them flew off from the rest of the couples of bird-offerings, all of them would be left to die, as it is taught shortly in the Mishnah, and if one of those left to die flew off to all of them (i.e., the couples of bird-offerings), all of them would be left to die. But rather, it refers to the [bird] from the third [woman’s couples of bird-offerings] who flew off from it to the fourth [woman’s couples of bird-offerings], or from the fourth [woman’s couples of bird-offerings] to the fifth [woman’s couples of bird-offerings], or from the fifth [woman’s couples of bird-offerings] to the sixth [woman’s couples of bird-offerings] or from the sixth [woman’s couples of bird-offerings] to the seventh [woman’s couples of bird-offerings,” and returned from the seventh [woman’s couples of bird-offerings] to the sixth [woman’s couples of bird-offerings until the third [woman’s couples of bird-offerings], for from the seventh [woman’s couples of bird-offerings] is missing two individual pigeons, one through the first return and the other with the second return, and there isn’t fit/kosher in the seventh [woman’s couples of bird-sacrifices other than five individual pigeons for burnt-offerings and five individual pigeons for sin-offerings, for if he (i.e., the Kohen) would make six burnt-offerings, perhaps the two [birds] that left from it would be offered up as burnt-offerings, which are eight burnt-offerings, but in the seven couples of bird-offerings, there aren’t only burnt-offerings. And from the sixth [woman’s couple of bird-offerings] there is missing four individual pigeons, two through flying away and the first [one] returning, and two [pigeons] from the second [woman’s couples of bird-offerings], but there remained two kosher couples of bird-offerings, for if he (i.e., the Kohen) made three burnt-offerings, perhaps the four [birds] that left it will be burnt-offerings, hence seven burnt-offerings, but there aren’t in six couples of bird-offerings anything other than six burnt-offerings. And similarly, in the fifth [woman’s couples of bird-offerings], there is nothing kosher/fit there other than one [bird] for a burnt-offering and one [bird] for a sin-offering. And similarly, it is difficult here, since with the fourth [woman’s couples of bird-offerings] she has nothing, he (i.e., the Kohen) would be able to offer from the fifth [woman’s couples of bird-offerings] three burnt-offerings and three sin-offerings, for those that left from fourth [woman’s couples of bird-offerings] are not offered up, and according to this, that the fifth [woman’s couples of bird-offerings] has none other than one that he would be able to offer up, he would be able to offer up with the fourth [woman’s couples of bird-offerings] two burnt-offerings and two sin-offerings. But rather, we decreed that with each flying off [of a bird] and each return [of a bird], two couples of bird-offerings [a decree for this one – couple of bird-offerings – is for the sake of/on account of that one – couple of bird-offerings] are affected. And similarly, when it (i.e., the bird) flew off and returned a third time, they have nothing except for the seventh [woman’s couples of bird-offerings] that she has four [pairs of birds], similarly we decree with each flying off and return [of a bird] two couples of bird-offerings [are affected].
+ויש אומרים השביעית לא הפסידה כלום – an explanation, with flying off and retuning a third time, but rather, always, one will offer up from it five couples of bird-offerings. For three individual pigeons flew off from it at the most, and there remained with it only eleven individual pigeons, he (i.e., the Kohen) will make from them five sin-offerings and five burnt-offerings, since even the sixth [woman’s couples of bird-offerings] has nothing. But here we don’t make the decree through this flying off like with the other couples of bird-offerings, sine it does not lose with flying off at any time, they didn’t make a decree regarding the return [of the birds to the nest]. But the Halakha is not according to the opinion of there are those who say.
+
+Mishnah 4
+
+קן סתומה – he did not explain which was [designated/specified] for a sin-offering and which was [designated/specified] for a burnt-offering.
+וקן מפורשת – that it is known that this one was [designated/specified] for a sin-offering and that one was [designated] for a burnt-offering. But here, we are speaking when the two pigeons were combined together after they were designated/specified, and now it is not known which is for a sin-offering and which is for a burnt offering, and this is shown in the concluding clause [of the Mishnah] that teaches: “or [if] at first one which had been designated flew off to the first undesignated pair, all of them are left to die, but if the individual pigeons that had been designated/specified did not became mixed with each other, why should they be [all] left to die, but if the burnt-offering flew off, the remaining [bird] for the sin-offering should be offered up, and similarly, the unspecified/undesignated couple of sacrificial birds , should be offered up as one burnt-offering because of the burnt-offering that became mixed up with it. But we are speaking of when individual pigeons that were designated became mixed up one with another, but if one individual pigeon from the pair of sacrificial birds had not been designated/specified had been combined with that which was designated, he (i.e., the Kohen) should take one pair for second [bird] and designate one for a sin-offering and one for a burnt-offering, and the third that had been combined/mixed up together, all of them should be left to die. If one from the three that had been mixed up/combined returned and became combined with the individual [bird] remaining from the undesignated/specified group, or at the outset of flying off, combined one from the designated [pair] to that which was not designated/specified, which is the first as we stat, meaning to say, that at the outset of flying off, one went and combined with an undesignated pair, all of them should be left to die, for since the individual pigeons which had been designated had combined together, they are no longer offered up, and when one of them flee off in another place, that is, one from the ones left to die that flew off among those that were to be offered up, all of them should be left to die.
+
+Mishnah 5
+
+חטאת מכאן – an individual pigeon that was designated/specified for a sin-offering to one side, and an individual pigeon that was designated/specified for a burnt-offering to the second side, and two individual pigeons of an undesignated/unspecified nature (i.e., either for a sin-offering or for a burnt-offering) in the center.
+פרח מן האמצע – one individual pigeon to the right and one individual pigeon to the left.
+לא הפסיד כלום – that the one that is combined with the sin-offerings will be made for a sin-offering, and the one that is with the burnt-offerings will be made a burnt-offering, but not for a sin-offering, for perhaps he (i.e., the Kohen) will make it from the designated/specified [ones] for a burnt-offering.
+חזר לאמצע – they (i.e., the pigeons) returned from the sides, one from here and the other from there and combined together, they are left to die, for they are a [designated] sin-offering and a [designated] burnt-offering that were combined/mixed together. But those which remained, each one alone, each are offered according to their respective law.
+חזר מן האמצעיים לצדדין – those [designated] for sin-offerings and/or burnt-offerings are combined/mixed, and all are left to die.
+אין מביאים תורים כנגד בני יונה – but rather either both of them are turtle-doves or both of them are pigeons.
+תכפול ותביא עולתה בן יונה – as according to the law for the sin-offering. For the sin-offering is the essence/main object, whether he (i.e., the Kohen) set it aside first or whether he set it aside at the end.
+הולכין אחר הראשון – but she does not bring the second, but rather from the species that she set aside/designated first, whether it was a sin-offering first or whether it was a bunt-offering. And the Halakha is according to the first Tanna/teacher (i.e., that both the sin-offering and burnt-offering shojld come from the same species).
+לא יביאו היורשים חטאתה – for it is a sin-offering where its owners had died. But if it is not for this reason, we bring a sin-offering even though she offered a burnt-offering first. But even thought that in every case/place the sin-offering precedes the burnt-offering, this is especially for the Mitzvah, but not to be indispensable/to invalidate an act by omission.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+במה דברים אמורים בכהן נמלך (under what circumstances do the rules apply? In the case of a Kohen who makes inquiry) – It is referring to the first chapter [of Tractate Kinnim, Mishnayot 2-3]. And this is what we stated: Under what circumstances do the rules apply? That a sin-offering that was combined/mixed with a burnt-offering that all of them should be left to die, and similarly, one to this one and two to that one and the third to that one, that the minority is Kosher/fit, these words regard a Kohen that comes to inquire and to ask what is their law. But a Kohen who does not inquire and acted according to this own knowledge, one complete couple of sacrificial birds above [the red line] for one woman, the burnt offering is kosher/fit but the sin-offering is invalid. But if he made [an offering of] one complete couple of sacrificial birds below [the red line], the sin-offering is valid and the burnt-offering is invalid. Therefore, one (i.e., sin-offering) for this one [woman] and one (i.e., burnt-offering) for that one [woman, two [complete couples of sacrificial birds] for this one [woman] (i.e., sin-offering) and two [complete couples of sacrificial birds] for that one [woman] (i.e., burnt-offering) and made all of them, above [the red line], half are kosher which are the burnt-offerings and half of them are invalid which are sin-offerings. But if he made [an offering of] all of them, below [the red line], the sin-offerings are kosher/fit but the burnt-offerings are invalid. And all of the first chapter [of Tractate Kinnim] speaks of ab initio, but this chapter speaks of post-facto/after-the-fact. And one [burnt-offering] to this woman and two [burnt-offerings] to that woman, that we stated above when he (i.e., the Kohen) makes inquiry, the minority are kosher, here without inquiry, the majority are kosher/fit, since he (i.e., the Kohen) made [the offering of] half of them above [the red line] and half of them below [the red line]. How so? Behold that from one [sin-offering] for this [woman], he (i.e., the Kohen) made that couple of bird-offerings of [this] woman above [the red line] and from two couples of bird-offerings of another woman, he (i.e., the Kohen) made one individual pigeon from them above [the red line] in order that half of them would be above, and there remained three individual pigeons below [the red line], behold two burnt-offerings above [the red line] ae kosher/fit, and two sin-offerings below [the red line], behold two couples of bird-offerings are kosher/fit, and the third is invalid, and this is the majority that is kosher. And similarly, two [couples of bird-offerings] for this woman and three [couples of bird-offerings] for that woman, from the two couples of bird-offerings, there are four individual pigeons [offered] above [the red line], and furthermore, he (i.e., the Kohen) took one individual pigeon from the three couples of bird offerings, there are five individual pigeons [offered] above [the red line] and five [individual pigeons offered] below [the red line]; from the five individual pigeons [offered] above [the red line], there are three burnt-offerings and from [that offered] below [the red line] there are three sin-offerings, behold three couples of bird-offerings are kosher, and this is the majority that are kosher/fit, but however, ten [couples of bird-offerings] for this [woman] and one-hundred [couples of bird-offerings] for that [woman], it is impossible to find in this matter because they are pairs, and one needs to state that the majority are kosher/fit, as is taught in our Mishnah, he does not return ought other than one to this [woman] and two to that [woman], etc., which are not pairs, but since it is taught in the Mishnah above that in this manner the minority are kosher/fit, it also teaches in this manner that the majority are kosher/fit without making inquiry. But however, even with ten [couples of sacrificial birds] to this [woman] and one-hundred [couples of sacrificial birds] to that [woman], the majority are kosher, for there is nothing invalid from them other than ten [couples of sacrificial birds], for perhaps all of the couples of sacrificial birds were of one woman [offered] above [the red line] and the sin-offerings were invalidated, or all of them [were offered] below [the red line] and the burnt-offerings were invalidated, by force, ten complete couples of bird-sacrifices are invalid.
+את שלמעלה מחצה כשר ומחצה פסול – [half of them are kosher/fit and half are invalid] since he (i.e., the Kohen) made [the offering up] of a complete couple of bird-offerings above [the red line]. For since these couples of bird-offerings were for two women, they should bring another couple of bird-offerings in partnership and give them between them, if from the first is a burnt-offering for Leah, the let the last be a sin-offering for Leah, or its opposite. And specifically, he (i.e., the Kohen) made [the offering of] a complete couple of bird-offerings above [the red line], but if he split up/divided the couples of bird-offerings, one individual pigeon above [the red line] and one individual pigeon below [the red line] everything is Kosher, for I state that the burnt-offering is above [the red line] and the sin-offering is below [the red line], for the couples of bird-offerings are specified through the action of the Kohen.
+
+Mishnah 2
+
+זה הכלל כל מקום שאתה יכול לחלוק כו' – meaning to say, that the couple of sacrificial-birds of one woman is not divided in half, but rather one couple of sacrificial birds [is offered] above [the red line] and another woman’s couple of sacrificial birds [is offered] below [the red line], half of it is kosher/fit and half of it is invalid.
+וכל מקום כו' – as for example, one [couple of sacrificial birds] to this [woman] and two [couples of sacrificial birds] to that [woman] where there is a division of one woman’s [couple of sacrificial birds to be offered] above [the red line] and below [the red line], the majority are kosher, as has been explained.
+
+Mishnah 3
+
+חטאת לזו ועולה לזו – this also refers to that which is taught above in the first chapter [of Tractate Kinnim, Mishnah 3], a burnt-offering that became mixed/combined with a sin-offering or the opposite, all of them are left to die. And these words [apply] when [the priest] made inquiry on the mixture and made [the offering] of one couple of sacrificial birds above [the red line] and one couple of sacrificial birds below [the red line], half of them are kosher/fit and half of them are invalid. But even though that he did not come to make inquiry, we state to him that he (i.e., the Kohen) should not offer them up, as it is taught, they should all be left to die, now that he didn’t make any inquiry, we state that each one should be performed according to Halakha and they are kosher/fit.
+
+Mishnah 4
+
+חטאת ועולה וסתומה ומפורשת – two women who purchased three couples of sacrificial birds, this one (i.e., woman) needs a burnt offering and a complete couple of sacrificial birds, that is two burnt-offerings and one sin-offering, and the second [woman] needs one sin offering and one complete couple of sacrificial birds, which are two sin-offerings and one burnt-offering, and they designated/specified one individual pigeon from the couple of sacrificial birds for a burnt-offering for this one (i.e., woman) and one individual pigeon as a sin-offering for that one [woman], and one from the couple of sacrificial birds they left undesignated , for they didn’t specify which would be for a burnt-offering and which for a sin-offering. But the third [woman] they designated/specified which was for a burnt-offering and which was for a sin-offering, but the owners didn’t specify behold a sin-offering for this [woman] and a burnt-offering for that one [woman] and an undesignated couple of sacrificial birds and a designated couple of sacrificial birds, and he (i.e., the Kohen) needs to offer up as a sacrifice these two couples of sacrificial birds undesignated for both of them, the burnt-offerings above [the red line] and the sin-offerings below [the red line], and a burnt-offering for this one [woman] and a sin-offering for that [woman] he needs to offer in the name of the owners. But if the Kohen gave them, one-half below [the red line] and one-half above [the red line], none are kosher/fit other than the undesignated ones, which type did he made as a burnt-offering and which type did he make as a sin-offering, it is kosher/fit, since each couple of sacrificial birds was of its own.
+מתחלקת בימיהם – since he purchased them in a mixture, the one fulfilled for the sin-offering and the other fulfilled for the burnt-offering.
+
+Mishnah 5
+
+חטאת שנתערבה בחובה – that is to say, that which we taught above in the Chapter One [Tractate Kinnim, Mishnah two] a sin-offering that was combined/confused with an obligatory sacrifice is not kosher/fit other than only the number corresponding to the sin-offerings among [the offerings brought in fulfillment of] an obligation, that sometimes, that number goes up to half kosher/fit and half invalid, and sometimes it goes to less than half, and it will explain further on how so.
+חובה שנים בחטאת מחצה כשר ומחצה פסול – explanation, two couples of bird sacrifices for an obligation they have twice as many as that brought for a sin-offering, as for example, that he offered up as a sacrifice from them one burnt-offering and there remained two sin-offerings and one burnt-offering.
+מחצה כשר ומחצה פסול – that one burnt-offering that remains cannot be offered lest this is the one that is set for a sin-offering, and a sin-offering that is confused/combined he (i.e., the Kohen) cannot offer up lest it is the remaining burnt-offering, therefore he does not offer up ought other than two sin-offerings, but the sin-offering that is confused/combined and the burnt-offering that remains are invalid, and this is half of them are kosher/fit and half of them are invalid.
+חטאת שנים בחובה מנין שבחובה כשר – explanation, as for example, that she offered up one sin-offering from the two couples of bird sacrifices and there remained two burnt-offerings and one sin-offering. Behold they are four individual pigeons with the sin-offering that was confused/mixed up between them, and he is not able to offer up two burnt-offerings lest he take the confused/mixed-up sin-offering, and also he cannot offer up two sin-offerings lest he take that [bird] that is set for the burnt-offering, therefore, he doesn’t sacrifice anything other than one sin-offering, for the burnt-offering of that is the lesser number that is the less than that which is half-kosher/fit. And in a similar manner we explain also and similarly the burnt-offering that was confused/mixed-up with an obligatory sacrifice.
+
+Mishnah 6
+
+הרי עלי קן לכשאלד זכר – we are dealing with a poor woman who gave birth, whereas if she was rich, she brings a sheep for her obligatory offering.
+והכהן צריך לעשות שלש למעלה -that the couple of sacrificial birds for a free-will offering – both of them are burnt-offerings and the couple of sacrificial birds of the obligatory sacrifice is a burnt-offering above [the red line] and a sin-offering below [the red line], but he did not do so, but rather two [burnt-offerings] above [the red line] and two [sin-offerings] below, and he did not make inquiry with her to know on what she brought, and one individual pigeon was invalidated, therefore, she needs to bring another individual pigeon and she will offer it above [the red line].
+ממין אחד – that is to say, in what case is this statement said, when they (i.e., the birds) were of one kind. But if there were two couples of sacrificial birds that she brought from two different species, that is, one couple of sacrificial birds that are turtle-doves and another that are pigeons, she must bring one individual turtle-dove and one individual pigeon, in order to replace the individual bird that was invalidated, and we don’t know if it was from the turtle-doves or from the pigeons, and it is taught in the Mishnah above (see Tractate Kinnin, Chapter 2, Mishnah 5): “They do not bring turtle-doves to make up pairs for young pigeons, or young pigeons to make up pairs for turtle-doves.”
+פירשה נדרה - when she brought two couples of bird sacrifices to the Kohen, she specified and stated: "these are for my vow, and those are for my obligation [sacrifice]."
+ממין אחד – meaning to say, if these two couples of bird sacrifices were from one species, that is, both of them were turtle-doves or both of them pigeons, and the Kohen offered from them two above [the red line] and two below [the red line], only one individual pigeon is kosher from all of the four that he sacrificed, and it is the burnt-offering that is the obligatory sacrifice, and she needs to bring three more individual pigeons and he (i.e., the Kohen) offers them one below [the red line] which is the sin-offering that is in the obligatory [sacrifice] and two above [the red line] and this is the vow.
+משני מינים תביא ארבע – if she brought two couples of two bird sacrifices from two species and specified in her vow but the Kohen did not know which two them he performed (i.e., sprinkled the blood of) above [the red line] and which two of them he performed (i.e., sprinkled the blood of) below [the red line], she needs to bring four individual birds, for perhaps the two turtle-doves that she brought for her vow and they are burnt-offerings were performed below [the red line] and there remains for her the entire vow [to be fulfilled]. But the two pigeons which are obligatory were performed above [the red line] and the remains for her one pigeon for the sin-offering of her obligation, or perhaps the two pigeons of her obligation were performed below [the red line] and there remains upon her the pigeon of the burnt-offering from her obligatory [sacrifice].
+קבעה נדרה – as for example, that she said at the time of vow: “I pledge upon myself a couple of sacrificial birds from a certain species, and she specified her vow as [mentioned] above, she did not specify anything at the time of the vow, but rather after she made an unspecified vow: “I pledge upon myself a couple of sacrificial birds,” she brought from whichever species that she wanted and stated: “these are for my vow.”
+צריכה להביא עוד חמש פרידות – here we are speaking as for example, that after she established her vow and brought her vow with her obligatory [sacrifice] to the Kohen, the Kohen executed two [sprinklings of the blood of the sacrificial birds] above [the red line] and two [sprinklings of the blood of the sacrificial birds] below [the red line] and he did not know if he executed her vow above [the red line] and her obligatory sacrifice below [the red line] if [not] the opposite, and she also forgot which species [of birds] she established for her vow, whether turtle-doves or pigeons, she needs to bring another five single pigeons, for perhaps the vow was executed/performed below [the red line] and the obligatory [sacrifice] was executed above [the red line] and none of it was kosher/fit except the burnt-offering that is part of the obligatory offering alone and there remains upon her the sin-offering of the obligatory sacrifice and two burnt-offerings of the vow, but because she forgot which species [of birds] she established for her vow, she needs to bring two turtle doves and two pigeons and to execute/perform [the sprinkling of the blood] for all of them above [the red line] in order to fulfill her [sacrificial] obligation regarding her vow, and she also needs to bring a pigeon or a turtle dove for the sin-offering to complete her obligatory [sacrifice], hence five individual pigeons. And these words, when she brought from the outset her vow and her obligatory sacrifice, all of them were from one species [of birds]. But if she knew that at the outset that she brought her vow and her obligatory sacrifices from two kinds and she forgot from which species she established her vows, she needs to bring six individual pigeons, four [of them] to complete her vow, that is two turtle doves and two pigeons as we stated above, since she doesn’t know from which species she established her vow and she needs to fulfill her obligation of both of them, and the two turtle doves or the two pigeons to execute [the sprinkling of the blood] of one for a sin-offering and one for a burnt-offering to complete her obligatory sacrifice. But here we don’t say that it is enough for her with one pigeon or turtle dove for a sin-offering alone and that the burnt-offering that she offered initially will fulfill for her for the sake of her obligatory sacrifice as was stated above, for it is all well when she brought it from one species, she doesn’t need to bring [more] for the burnt-offering of her obligatory sacrifice, whichever way you turn, if those turtle doves that she established for her vow will both be executed below [the red line], if so, [the blood] of her obligatory sacrifice [was sprinkled] above [the red line] completely and she fulfilled her obligation from the burnt-offering, but if [the sprinkling of the blood of] the her obligatory sacrifice was executed as a burnt-offering below [the red line] and the sin offering above [the red line], if so, her vow also was executed [through sprinkling of blood] one above [the red line] and one below [the red line] and she fulfilled her obligation of her vow through one [of the sprinklings] , and the two turtle doves that she brought now with one [of them] she fulfilled her obligation regarding her vow and with one [of them] she fulfilled her obligation regarding the burnt-offering of her obligatory sacrifice. But if her obligatory sacrifice was performed completely [through sprinkling of the blood of the birds] below [the red line] then her sin-offering is kosher/fit, and her bunt-offering is invalid, the two turtle doves that she brought now – with one of them she completed her obligatory sacrifice and with of them it was a freewill offering, but the sin-offering that she brings now, is brought in doubtful [fulfillment] and she cannot consume it. But if the first ones were doves, she should bring now for her sin-offering a pigeon, but the burnt-offering is not necessary, whichever way you turn as we stated regarding the turtle doves. But when she brought two kinds of couples of bird sacrifices and she forgot which species she established for her vow and which species she established for her obligatory [sacrifice], and she also forgot what she stated explicitly and the Kohen executed each and every species [of bird] one [whose blood was sprinkled] above [the red line] and the other below [the red line] for he would hold that both of them are unspecified obligatory [sacrifices], she will bring four for her vow – two turtle doves and two doves, because she does not know which species she established for her vow, and also two species [that she needs for the sin-offering for her pair for the burnt-offering of her obligatory sacrifice], because she doesn’t know from which species it was, and we require a turtle dove corresponding to a turtle dove and a dove corresponding to a dove.
+נתנתם לכהן ואין ידוע כו' – as for example – that she established her vow and established her obligatory [sacrifice] and brought to the Kohen a couple of sacrificial birds for her vow and a couple of sacrificial birds for her obligatory [sacrifice] and she does not know from which species she established for her vow and from which species she established for her obligatory [sacrifice], or if she gave to the Kohen two species or one species and the Kohen [himself] does not know if he executed every [sprinkling of blood] above [the red line] or every [sprinkling of blood] below [the red line] or half [of them] above [the red line] and half [of them] below [the red line], behold this one brings four individual birds for her vow – two turtle doves and two pigeons, and she also brings two for her obligatory [sacrifice] – one for a sin-offering and one for a burnt-offering from whichever of the two species that she wants, and she brings a sin-offering.
+אמר רבי יהושע זהו שאמרו כו' – just as when the sheep is alive, only one voice comes forth from it, but when it is dead that it would be appropriate that its voice would stop, there comes out from it seven voices as it explains further on, here also, when she initially made her vow prior to bringing anything, she did not need anything other than one couple of sacrificial birds for her vow and one couple of sacrificial birds for her obligatory [sacrifice], but after she had established her vow and brought her vow and her obligatory [sacrifice], because she doesn’t know what she established and the Kohen does not know what he offered up as a sacrifice , she needs to bring four individual birds for her vow and four for her obligatory [sacrifice] as we stated.
+קרניו לחצוצרות – for Shofarot, that we call the Shofar (before the destruction of the Temple) is now called a trumpet (see Talmud Sukkah 34a).
+אף צמרו – to make from it Tekhelet (i.e., the purple-blue thread used for the show-fringes on the prayer shawl). They make from its wool a coat that is entirely Tekhelet and on the skirts of the garment are bells that produces a sound/voice. The first Tanna/teacher does not consider it because the Tekhelet does not produce a sound but rather the bells that are on the skirts of the garment around it.
+רבי שמעון בן עקשיא אומר – even all of this is similar to this matter, for just as when it (i.e., the animal) is dead, its voice is seven, so also the Sages of Torah, when they age and come to feebleness/weakness in [physical] strength, they add wisdom [through their teaching].
+שנאמר מסיר שפה לנאמנים – but Scripture is speaking about the common, uneducated person, for further on from this it is written (Job 12:24): “He deranges the leaders of the [uneducated/common] people, [And makes them wander in a trackless waste].”
+בישישים חכמה – that is the Sages, but for the uneducated/common people, what is wisdom for them?
\ No newline at end of file
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+Bartenura on Mishnah Kinnim
+ברטנורא על משנה קינים
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה קינים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>חטאת העוף נעשית למטה.</b> מחוט הסקרא. דכתיב (ויקרא ה׳:ט׳) והזה מדם החטאת על קיר המזבח והנשאר בדם ימצה אל יסוד המזבח, קיר שהשיריים שלו מתמצין ליסוד, וזהו קיר התחתון למטה מחוט הסקרא. דאי קיר העליון דהיינו מן החוט ולמעלה, פעמים שהוא מתמצה לסובב כגון שעושהו למעלה מן הסובב, שהחוט למטה מן הסובב אמה:
+<b>וחטאת בהמה למעלה.</b> דכתיב קרנות, בגופה של קרן:
+<b>עולת העוף למעלה.</b> דכתיב (שם א׳) ומלק והקטיר ונמצה דמו, מה הקטרה בראשו של מזבח, אף מליקה ומיצוי בראשו של מזבח:
+<b>ושל בהמה למטה.</b> דכתיב בה יסוד:
+<b>ואם שינה בזה ובזה פסול.</b> האי דפסול אם עשה מעשה חטאת העוף למעלה, דוקא בהזאה. אבל המליקה של חטאת, אף למעלה כשרה, דמליקה בכל מקום במזבח כשרה. ועולת העוף לית בה הזאה כי אם מיצוי, ואם עשאה למטה, פסולה:
+<b>סדר קנין של חובה אחד חטאת ואחד עולה.</b> כגון זב וזבה ויולדת, וטומאת מקדש וקדשיו ושמיעת קול אלה, וביטוי שפתים, דכולן מביאין קן בדלות, אלא שזב וזבה מביאין קן בין בדלות בין בעשירות. ואע״ג דאיכא קינין של גר דהן חובה ושתיהן עולות, לא חייש תנא עלייהו, משום דלא שכיחי כולי האי:
+<b>בנדרים ונדבות כולן עולות.</b> לפי שאין באין בנדר ונדבה אלא עולות ושלמים בלבד, ואין עופות באים שלמים, הלכך נדרים ונדבות שבעופות כולן עולות:
+
+Mishnah 2
+
+<b>אפילו אחד ברבוא ימותו כולן.</b> ולא בטלי ברובא, דבעלי חיים חשיבי ולא בטלי:
+<b>חטאת שנתערבה בחובה.</b> בן יונה או תור של חטאת שנתערבה בשני קינין של חובה, דהיינו קינין סתמא של יולדת או של זבה, שכל קן מהן הוא אחד עולה ואחד חטאת, ונמצא עתה חמש פרידות מעורבות יחד:
+<b>אין כשר אלא מנין חטאת שבחובה.</b> ואינו יכול להביא מאלו החמש פרידות רק שתי חטאות בלבד, שזהו מנין הכשר בשני קינין של חובה. דאי עביד שלש חטאות, שמא מן השני קינין עביד להו ולא מן המעורבת בהן, ומשני קינין אין יכולים לעשות רק שתי חטאות. ולא מצי עביד אפילו עולה אחת, דשמא יקח החטאת המעורבת:
+<b>וכן עולה.</b> בן יונה או תור שהופרש לשם עולה:
+<b>שנתערבה בחובה.</b> בשני קינין סתמא:
+<b>אין כשר אלא מנין עולות שבחובה.</b> כדפרישנא לעיל גבי חטאת:
+<b>בין שהחובה מרובה והנדבה מועטת.</b> כגון שקן אחד מפורש שהן עולות, נתערב עם כמה קינין סתמא של יולדת או של זבה שכל קן מהן אחד חטאת ואחד עולה:
+<b>בין וכו׳</b> כגון קן אחד סתומה, שנתערב בכמה קינין של עולות. וקרינן לעולות מפורשות נדבה, משום דנדרים ונדבות כולן עולות כדתנן בריש פרקין:
+
+Mishnah 3
+
+<b>בחובה ובנדבה.</b> שנתערבו קיני חובה שמקצתן חטאות ומקצתן עולות עם קיני נדבה שכולן עולות:
+<b>אבל בחובה שנתערבה זו בזו.</b> קן סתומה של יולדת או של זבה שנתערבה בקן של יולדת או של זבה אחרת:
+<b>מחצה כשר ומחצה פסול.</b> ומקריב מהארבעה המעורבים שנים בלבד, אחד לעולה ואחד לחטאת ולא יותר, דאי עביד שתי עולות שמא יעשה אותן מקן אחד, וכל קן סתומה הוא אחד עולה ואחד חטאת:
+<b>המועט כשר.</b> אם נתערב קן אחד סתומה בשני קינים אחרים או בשלש, אינו יכול להקריב אלא קן אחד, פרידה אחת לחטאת ופרידה אחת לעולה. אבל שתי עולות לא מצי עביד, שמא יקח הקן שהוא מבורר תחלה ליולדת אחת שאינו יכול לעשות ממנו אלא אחד חטאת ואחד עולה. וכן אם נתערבו עשר קינין במאה, אינו מקריב מכולן אלא עשרה קינין, מקצתן חטאות ומקצתן עולות, והשאר פסולין, וזהו המועט כשר:
+<b>בין משם אחד.</b> לידה ולידה, זיבה וזיבה. משתי נשים או מאשה אחת:
+<b>בין משני שמות.</b> לידה וזיבה, בין משתי נשים בין מאשה אחת. כדמפרש ואזיל:
+
+Mishnah 4
+
+<b>רבי יוסי אומר כו׳</b> לאו משום דסבר רבי יוסי יש ברירה ונימא דכשהקריב הכהן קן אחד לשם אחת מהן הוברר הדבר למפרע דמתחילה בשעת לקיחת הקן היה קן זה שלה, אלא מפרש בגמרא בפרק בכל מערבין (עירובין דף ל״ו) דר׳ יוסי מיירי בשהתנו בשעת לקיחה שיוכל הכהן לעשות קן שירצה לשם איזו אשה שירצה. והלכה כר׳ יוסי:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>קן סתומה.</b> שלא פירש זו חטאת וזו עולה. ולא מבעיא מפורשת, דפשיטא שאם פרח האחד יקח זוג לשני כיון שהן נפרשים זה מזה וכל אחד שמו עליו. אלא אפילו סתומה שעדיין הם יחד ועומדים להתפרש וסלקא דעתך אמינא שאם פרח האחד ימות השני, קמשמע לן:
+<b>לבין המתות.</b> לבין קינין שמשפטן שימותו כולם, כגון חטאת שנתערבה בעולה דתנן בהו בפרק קמא ימותו כולם:
+<b>לבין הקריבות.</b> לבין קינין סתומות העומדות ליקרב:
+<b>פסול ופוסל אחד כנגדו.</b> לפי שהוא סתם ולא נתפרש אם חטאת אם עולה, לפיכך אינו פוסל אלא אחד כנגדו, כדמפרש ואזיל:
+
+Mishnah 2
+
+<b>פרח.</b> פרידה אחת מזו לזו: 
+<b>פוסל אחד בהליכתו.</b> ממקום שנפרש. ופסול הוא עצמו או אחר במקום שנתערב. דכשפרחה פרידה אחת משני קינין לשני קינין אחרים, הרי שלש פרידות לבד וחמש פרידות לבד, ומשלש פרידות אינו יכול להקריב רק שתים, אחד עולה ואחד חטאת, שאם יעשה שתים מהן עולות נמצא שהוקבע השלישי שנשאר ואותו שפרח לחטאת, ולא יוכל להקריב שוב מחמש פרידות כי אם שתי חטאות, כדין חטאת שנתערבה בחובה דאמרינן בפרק קמא דאין כשר אלא מנין חטאות שבחובה. אי נמי אין להקריב השלישי הנשאר, דחיישינן שמא יקריבו אותו שפרח בחמש פרידות ויעשוהו חטאת, וחבירו שנשאר בשלש פרידות נמי יעשוהו חטאת, ונמצאו שתי חטאות מקן אחד. וכן מן החמש פרידות אינו יכול להקריב רק שתי חטאות ושתי עולות, דכי עביד שלש חטאות או שלש עולות, דלמא עביד להו משני קינין של אשה אחת, ואין דין שני קינין אלא בשתי חטאות ושתי עולות. והיינו דפסול הוא או אחר במקום שנתערב, ופוסל [אחד] כנגדו ממקום שפרח ונפרש משם:
+<b>חזר פוסל אחד בחזרתו.</b> חזר ופרח אחד מאותם החמש פרידות לתוך אלו השלש, שנמצאו עתה ארבע פרידות מכאן וארבע פרידות מכאן. פוסל אחד בחזרתו ממקום שנפרש ויצא משם, והוא או אחר פסולים במקום שמתערב שם, ואין יכולים להקריב אלא אחד חטאת ואחד עולה מן הארבעה שבכאן, ואחד חטאת ואחד עולה מן הארבעה האחרים. דדלמא אותה פרידה שפרחה שנית היא מאותם שני קינין ואינה אותה שנתערבה בה תחילה, ונשארו שם שלש פרידות מן השני קינין ואותה שפרחה שם ראשונה, וכן במקום השני. ואי עביד במקום אחד שתי עולות ואחד חטאת, יהא נקבע אותו שפרח לצד השני לחטאת ולא יוכל להקריב שם רק חטאת אחת, דדילמא כל השלש חטאות שנעשו מכאן ומכאן יהיו משני קינין של אשה אחת, הלכך עושה בכל מקום עולה אחת וחטאת אחת, או שתי עולות וחטאת אחת בצד זה וחטאת אחת בצד, זה או שתי חטאות ועולה בצד זה ובצד השני עולה אחת. ואם חזרו ונתערבו יחד, לעולם לא יהיו להם פחות משני קינין שהם כשרים:
+
+Mishnah 3
+
+<b>אחת לזו ושתים לזו כו׳</b> פרח מן הראשונה פרידה אחת לשניה, מיד נפסל אותו יחידי שנשאר בראשונה, דאי יעשנו חטאת יהא נקבע אותו שפרח לעולה ולא יוכל להקריב בשניה ובקינין אחרות שנתערב בהן רק מחציין עולות, כמו עולה שנתערבה בחובה. וכי פרח מן השניה לשלישית, שמא מגופה של השניה פרח, ואותו שפרח מן הראשונה נשאר שם בשניה, ואינו יכול לעשות מן השניה רק שתי פרידות אחת חטאת ואחת עולה, דאי עביד שתי עולות, שמא מן הפרידות של גוף השניה יעשה ואם כן יהיה נקבע אותו שפרח בשלישית לחטאת ולא יוכל לעשות בשלישית רק מחציין חטאות ולא יותר. וכן כי פרח מן השלישית לרביעית, שמא מגופה של שלישית הוה אותו שפרח, ולא נשאר בה רק חמש פרידות ופרידה אחת מן השניה שנתערבה בהן, ואינו יכול לעשות בשלישית רק שתי חטאות ושתי עולות מפני אותו שנתערב ברביעית. וכן כי פרח מן הרביעית לחמישית אין כשר ברביעית אלא שלש חטאות ושלש עולות. וכן מחמישית לששית, יעשה בחמישית ארבע חטאות וארבע עולות. וכן מששית לשביעית אין כשר בששית כי אם חמש חטאות וחמש עולות, דאי עביד שש עולות יהא נקבע אותו שפרח בשביעית לחטאת ולא יוכל לעשות בשביעית כי אם שבע חטאות בלא שום עולות. וכי הדר מן השביעית ופרח אחד בששית, שמא לא הוא אותו שפרח בתחלה מששית, אלא מגופה של שביעית פרח ונפסלו בשביעית שתי פרידות, ואין כשר כי אם שש חטאות ושש עולות, דאי עביד שבע חטאות יהא נקבע אותו שפרח בששית [ובאחרים] לעולה, ולא יוכל להקריב רק עולות מחצי הפרידות, וחציין האחרים פסולים כדין עולה שנתערבה בחובה. וכי פרח מן הששית לחמישית נפסל בחזרה זו עוד קן אחד, ואין כשר בששית כי אם ארבע חטאות וד׳ עולות, דשמא מן הששית פרח מגופה אחת בשביעית ואחת בחמישית בחזרה, ולא נשאר לה כי אם עשר פרידות מגופה, ואי עביד חמש חטאות וחמש עולות דלמא השתי פרידות שפרחו ממנה יהיו קריבים עולות שתיהן ואם כן יעשו בשש קינין שבע עולות, או יהיו עשויין שתיהן חטאות, ואין יכולים לעשות בשש קינין אלא שש עולות ושש חטאות. וכן מחמישית לרביעית. ומרביעית לשלישית. ומשלישית לשניה, אין בשלישית כי אם שתי פרידות אחת חטאת ואחת עולה. ואם תאמר, ולמה הפסידה השלישית שתים, שהרי מאותן שפרחו בשניה בחזרה לא יקריבו, דהא קתני השניה אין לה כלום, והוה לן למימר בשלישית שני קינין ובשניה אין בה כלום, או בשניה קן אחד ובשלישית קן אחד. ויש לומר, כיון דבשאר קינין מרביעי ואילך נפסלו שני קינין אחד בהליכה ואחר בחזרה, גזרינן כמו כן בשלישית. אבל בשביעית לא נפסל כי אם קן אחד, דלא הלך ממנה רק פרידה אחת בחזרה, ואילו בהליכה לא נפסל בה כלום ולא נחסר ממנה דבר:
+<b>פרח וחזר.</b> לאו אראשונה ושניה קאי, דכיון דאין להם כלום אלא מתים, אם פרח אחד מהם בין שאר קינין ימותו כולם כדתנן בסמוך ואם פרח מבין המתות לכולם כולם ימותו. אלא קאי אשלישית שפרח ממנה לרביעית, ומרביעית לחמישית, ומחמישית לששית, ומששית לשביעית, וחזר משביעית לששית עד השלישית, הרי מן השביעית חסר שתי פרידות, אחת בחזרה ראשונה ואחת בחזרה שניה. ואין כשר בשביעית רק חמש פרידות לעולות וחמש פרידות לחטאות, דאי עביד שש עולות, שמא השתים שהלכו ממנה יהיו קרבין עולות הרי שמונה עולות, ואין בשבע קינין רק שבע עולות. ומן הששית חסר ארבע פרידות, שתים בפריחה וחזרה ראשונה, ושתים בשניה, ונשארו שני קינין כשרים, דאי עביד שלש עולות, שמא ארבע שהלכו ממנה יהיו עולות הרי שבע עולות, ואין בששה קינים רק שש עולות. וכן החמישית אין כשר בה כי אם אחד לעולה ואחד לחטאת. וכמו כן קשיא בכאן כיון דהרביעית אין לה כלום היה יכול להקריב בחמישית שלש עולות ושלש חטאות, דהרי אותן שהלכו ברביעית אינן קריבות, ולפי זה שהחמישית אין לה אלא אחת היה יכול להקריב ברביעית שתי עולות ושתי חטאות. אלא גזרינן בכל פריחה וחזרה שני קינין [גזירה בזו אטר בזו]. וכן כי פרח וחזר פעם שלישית אין להם כלום לבד השביעית שיש לה ארבע, כמו כן גזרינן בכל פריחה וחזרה שני קינין:
+<b>ויש אומרים השביעית לא הפסידה כלום.</b> פירוש, בפריחה וחזרה שלישית. אלא לעולם יקריבו ממנה חמש קינין. דשלש פרידות פרחו ממנה לכל היותר ונשארו בה רק אחת עשרה פרידות, ויעשה מהם חמש חטאות וחמש עולות, כיון דאף הששית אין לה כלום. והכא לא גזרינן בפריחה זו כמו בשאר קינין, דכיון דאינה מפסדת בפריחה בשום פעם, לא גזרו על החזרה. ואין הלכה כיש אומרים:
+
+Mishnah 4
+
+<b>קן סתומה.</b> שלא פירש איזו חטאת ואיזו עולה:
+<b>וקן מפורשת.</b> שידוע שזו חטאת וזו עולה. והכא מיירי שנתערבו שתי הפרידות יחד אחר שהיו מפורשות והשתא אין ידוע איזו חטאת ואיזו עולה, והכי מוכח בסיפא דקתני או שפרח מן המפורשת ראשון לסתומה ימותו כולם, ואם לא נתערבו פרידות המפורשות זו בזו אמאי ימותו, ואם העולה פרחה, החטאת הנשארת תקרב, וקן הסתומה יקריבו בה עולה אחת מפני העולה שנתערבה בה. אלא מיירי שנתערבו פרידות המפורשות זו בזו, ואם נתערבה פרידה אחת מן הקן הסתומה לתוך המפורשת, יקח זוג לשני ויפריש אחד חטאת ואחד עולה, והשלשה שנתערבו יחד ימותו כולן. חזר אחד מן השלשה שנתערבו ונתערב עם היחידי הנשאר בסתומה, או בתחילת הפריחה נתערב אחד מן המפורשות לסתומה, והיינו ראשון דקאמר, כלומר שבתחילת פריחה הלך אחד ונתערב בסתומה, ימותו כולן, דכיון שפרידות המפורשות נתערבו יחד אינן קרבין עוד, וכי פרח אחד מהן במקום אחר היינו אחד מן המתות שפרח לבין הקריבות, ימותו כולן:
+
+Mishnah 5
+
+<b>חטאת מכאן.</b> פרידה המפורשת לחטאת לצד אחד, ופרידה המפורשת לעולה לצד השני, ושתי פרידות של קן סתומה באמצע:
+<b>פרח מן האמצע.</b> פרידה אחת לימין ופרידה אחת לשמאל:
+<b>לא הפסיד כלום.</b> דאותו שמעורב עם החטאת יעשה חטאת, ואותו שעם העולה יעשה עולה, אבל לא חטאת, דשמא יעשוהו מן העולה המפורשת:
+<b>חזר לאמצע.</b> חזרו מן הצדדים אחד מכאן ואחד מכאן ונתערבו יחד, אלו ימותו, דחטאת ועולה נתערבו יחד. אבל אותן שנשארו כל אחד לבדו, קריבים כל אחד כדינו:
+<b>חזר מן האמצעיים לצדדים.</b> הרי חטאות ועולות מעורבים, וימותו כולן:
+<b>אין מביאים תורים כנגד בני יונה.</b> אלא או שניהם תורים או שניהן בני יונה:
+<b>תכפול ותביא עולתה בן יונה.</b> כדין החטאת. שהחטאת היא עיקר, בין שהפרישתו תחילה בין שהפרישתו בסוף:
+<b>הולכין אחר הראשון.</b> ואינה מביאה השני אלא ממין שהפרישה הראשון, בין שהיה הראשון חטאת בין שהיה עולה. והלכה כת״ק:
+<b>לא יביאו היורשים חטאתה.</b> דהויא חטאת שמתו בעליה. ואי לא מהאי טעמא, מביאים חטאת אע״פ שקרבה עולה תחילה. ואע״ג דבכל מקום חטאת קודמת לעולה, היינו דוקא למצוה אבל לא לעכב:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>במה דברים אמורים בכהן נמלך.</b> אפירקא קמא קאי. והכי קאמרינן, במה דברים אמורים דחטאת שנתערבה בעולה שכולם ימותו, וכן אחת לזו ושתים לזו ושלש לזו דהמועט כשר, הני מילי בכהן שבא להמלך ולשאול איך משפטן. אבל בכהן שאינו נמלך ועשה לדעת עצמו קן שלם למעלה לאשה אחת, עולה כשרה וחטאת פסולה. ואם עשה קן שלם למטה, חטאת כשרה ועולה פסולה. הלכך, אחת לזו ואחת לזו שתים לזו כו׳ ועשה כולן למעלה, מחצה כשר דהיינו עולות, ומחצה פסול היינו חטאות. ואם עשה כולן למטה, חטאות כשרות ועולות פסולות. וכל פרקא קמא מיירי לכתחילה, והאי פרקא מיירי בדיעבד. ובאחת לזו ושתים לזו דאמרן לעיל בנמלך המועט כשר, הכא בלא נמלך המרובה כשר, כיון שעשה חציין למעלה וחציין למטה. כיצד, הרי שמאחת לזו עשה אותו קן של אשה למעלה ומשני קינין של אשה אחרת עשה פרידה אחת מהן למעלה כדי שיהיו חציין למעלה, ונשארו שלש פרידות למטה, הרי כשר שתי עולות למעלה ושתי חטאות למטה, הרי שני קינין כשרים ושלישי פסול, וזהו המרובה כשר. וכן שתים לזו ושלש לזו, מן השני קינים יש ארבע פרידות למעלה, ועוד לקח פרידה אחת מן השלשה קינין, הרי חמש פרידות למעלה וחמש פרידות למטה, מן החמש פרידות של מעלה יש שלש עולות, ושלמטה שלש חטאות, הרי שלשה קינין כשרים, וזהו המרובה כשר, ומיהו עשר לזו ומאה לזו, אי אפשר למצוא בענין זה לפי שהן זוגות, וצריך לומר דהמרובה כשר דתנן במתניתין אינו חוזר אלא לאחת לזו ושתים לזו כו׳ שאינן זוגות, ואיידי דתנן לעיל בכהאי גוונא המועט כשר, תנא נמי בכהאי גוונא המרובה כשר באינו נמלך. ומיהו אף בעשר לזו ומאה לזו המרובה כשר, שאין פסול מהן אלא עשרה קינים, דשמא כל הקינים של אשה אחת למעלה ונפסלו החטאות, או כולן למטה ונפסלו העולות, ועל כרחך עשרה קינים שלימים פסולים:
+<b>את שלמעלה מחצה כשר ומחצה פסול.</b> כיון שעשה קן שלם למעלה. והואיל שקינים האלו לשתי נשים, יביאו קן אחד בשותפות ויתנו ביניהן, אם משל ראשון עולה ללאה, תהא באחרון חטאת ללאה, או איפכא. ודוקא עשה קן שלם למעלה, אבל אם חילק הקינים פרידה אחת למעלה ופרידה אחת למטה, הכל כשר, שאני אומר עולה למעלה וחטאת למטה, שהקינים מתפרשים בעשיית כהן:
+
+Mishnah 2
+
+<b>זה הכלל כל מקום שאתה יכול לחלוק כו׳</b> כלומר, שקן אשה אחת אינו נחלק לשנים אלא קן אשה אחת למעלה וקן אשה אחרת למטה, מחצה כשר ומחצה פסול: 
+<b>וכל מקום כו׳.</b> כגון אחת לזו ושתים לזו, שיש מחלק של אשה אחת למעלה ולמטה, המרובה כשר כדפרישית:  
+
+Mishnah 3
+
+<b>חטאת לזו ועולה לזו כו׳</b> הא נמי קאי אדתני לעיל בפרק קמא, עולה שנתערבה בחטאת או איפכא, כולן ימותו. והני מילי בנמלך, אבל בלא נמלך על תערובתו ועשה קן למטה וקן למעלה, מחצה כשר ומחצה פסול. ואע״ג דאי אתי לאמלוכי אמרינן ליה לא תקריב, כדתניא ימותו כולן, השתא דלא נמלך אמרינן (שכל) אחד נעשה כהלכתו וכשר:
+
+Mishnah 4
+
+<b>חטאת ועולה וסתומה ומפורשת.</b> שתי נשים שלקחו שלשה קינין, זו צריכה עולה וקן שלם, דהיינו שתי עולות וחטאת אחת, וזו צריכה חטאת וקן שלם דהיינו שתי חטאות ועולה אחת, ופירשו אחד מן הקינין פרידה עולה לזו ופרידה חטאת לזו, ואחד מן הקינין הניחו סתומה שלא פירשו איזו עולה ואיזו חטאת, והשלישית פירשו איזו עולה ואיזו חטאת, אבל בעלים לא נתפרשו, הרי חטאת לזו ועולה לזו וקן סתומה וקן מפורשת, וצריך להקריב שני הקינין הללו סתם על שתיהן, העולות למעלה וחטאות למטה, ועולה לזו וחטאת לזו צריך להקריב לשם בעלים. ואם נתנם הכהן חציין למטה וחציין למעלה, אין כשרה אלא סתומה, דהי מינייהו דעבד עולה והי מינייהו דעבד חטאת, כשר, כיון שכל קן וקן היה בפני עצמו:
+<b>מתחלקת ביניהם.</b> הואיל ובעירוב לקחום, האחת יצאה ידי חטאת והאחת יצאה ידי עולה:
+
+Mishnah 5
+
+<b>חטאת שנתערבה בחובה.</b> כלומר הא דתנינן לעיל בפרק קמא חטאת שנתערבה בחובה אין כשר אלא מנין חטאות שבחובה, שפעמים שעולה אותו מנין למחצה כשר ומחצה פסול, ופעמים שעולה לפחות ממחצה, ומפרש ואזיל כיצד:
+<b>חובה שנים בחטאת מחצה כשר ומחצה פסול.</b> פירוש, שני קינין חובה שיש בהן כפלים בחטאת כגון שהקריב מהן עולה אחת ונשתיירו שתי חטאות ועולה אחת:
+<b>מחצה כשר ומחצה פסול.</b> שעולה אחת הנשארת אינו יכול להקריב שמא זהו שנקבע לחטאת, וחטאת המעורבת אינו יכול להקריב שמא היא העולה הנשארת, הלכך אינו מקריב אלא שתי החטאות, והחטאת המעורבת והעולה הנשארת פסולין, והיינו מחצה כשר ומחצה פסול:
+<b>חטאת שנים בחובה מנין שבחובה כשר.</b> פירוש, כגון שקרבה חטאת אחת מן השני קינין ונשתיירו שתי עולות וחטאת אחת, הרי הן ד׳ פרידות עם חטאת שנתערבה ביניהן, והרי אינו יכול להקריב שתי העולות שמא יקח חטאת המעורבת, וגם שתי חטאות לא יקריב שמא יקח אותו שנקבע לעולה, הלכך אינו מקריב אלא חטאת אחת, הרי עולה אותו מנין הפחות שבחובה לפחות ממחצה כשר. וכהאי גוונא מפרשינן נמי וכן עולה שנתערבה בחובה:
+
+Mishnah 6
+
+<b>הרי עלי קן לכשאלד זכר.</b> ביולדת עניה עסקינן. דאילו עשירה מביאה כבש לחובתה:
+<b>והכהן צריך לעשות שלש למעלה.</b> שקן נדבה שתיהן עולות וקן של חובה עולה למעלה וחטאת למטה, והוא לא עשה כן, אלא שתים למעלה ושתים למטה, ולא נמלך בה לדעת על מה הביאתן, ונפסלה פרידה אחת, הלכך צריכה שתביא פרידה אחרת ותקריבנה למעלה:
+<b>ממין אחד.</b> כלומר, במה דברים אמורים, כשהיו ממין אחד. אבל היו השני קינין שהביאה משני מינים, דהיינו קן אחד תורים וקן אחד בני יונה, צריכה להביא פרידה אחת תור ופרידה אחת מבני יונה, כדי להשלים הפרידה שנפסלה, דלא ידעינן אם מן התורים אם מן בני יונה היתה, ותנן לעיל אין מביאים תורים כנגד בני יונה כו׳:
+<b>פירשה נדרה.</b> כשהביאה שני קינין לכהן פירשה ואמרה אלו לנדרי ואלו לחובתי:
+<b>ממין אחד.</b> כלומר אם שני קינין הללו היו ממין אחד דהיינו שניהן תורים או שניהן בני יונה, והקריב מהן הכהן שתים למעלה ושתים למטה, אין כשר אלא פרידה אחת מכל הארבע שהקריב, והיא העולה שבחובה, מידי דהוי כעולה שנתערבה בחובה דאמרן. לעיל אין כשר אלא מנין עולות שבחובה, וצריכה להביא עוד שלש פרידות ומקריב מהן אחת למטה והיא החטאת שבחובה, ושתים למעלה והוא הנדר:
+<b>משני מינים תביא ארבע.</b> אם הביאה שני קינין משני מינים ופירשה נדרה ולא ידע הכהן איזה שתים מהן עשה למעלה ואיזה עשה למטה, צריכה להביא ארבע פרידות דשמא השתי תורים שהביאה לנדרה והן עולות נעשו למטה ונשאר עליה הנדר כולו, ושני בני יונה שהן חובה נעשו למעלה ונשאר עליה בן יונה אחד לחטאת מחובתה, או שמא שני בני יונה של חובה נעשו למטה ונשאר עליה בן יונה של עולה מחובתה:
+<b>קבעה נדרה.</b> כגון שאמרה בשעת נדרה הרי עלי קן ממין פלוני. ופירשה נדרה דלעיל, לא פירשה כלום בשעת הנדר, אלא לאחר שנדרה סתם הרי עלי קן הביאה מאיזה מין שרצתה ואמרה אלו לנדרי:
+<b>צריכה להביא עוד חמש פרידות.</b> הכא מיירי כגון שלאחר שקבעה נדרה והביאה נדרה עם חובתה אל הכהן עשה הכהן שתים למעלה ושתים למטה ולא ידע אם נדרה עשה למעלה וחובתה למטה אם להיפך, והיא גם היא שכחה איזה מין קבעה לנדרה אם תורים אם בני יונה, צריכה להביא עוד חמש פרידות, דשמא הנדר נעשה למטה והחובה למעלה ואין כשר אלא עולה שבחובה בלבד ונשאר עליה חטאת של חובה ושתי עולות של הנדר, ומפני ששכחה באיזה מין קבעה נדרה צריכה להביא שתי תורים ושני בני יונה ולעשות ארבעתן למעלה כדי לצאת ידי נדרה, וצריכה להביא נמי בן יונה או תור לחטאת להשלים חובתה, הרי חמש פרידות. והני מילי, כשהביאה מתחילה נדרה וחובתה הכל ממין אחד. אבל אם ידעה שמתחילה הביאה נדרה וחובתה משני מינים ושכחה מאיזה מין קבעה נדרה, צריכא להביא שש פרידות, ארבע להשלים נדרה דהיינו שתי תורים ושני בני יונה כדאמרן לעיל, כיון שאינה יודעת באיזה מין קבעה לנדרה וצריכה לצאת ידי שניהם, ושתי תורים או שני בני יונה לעשות אחד חטאת ואחד עולה להשלים חובתה. והכא לא אמרינן דדי לה בבן יונה או תור לחטאת בלבד ותעלה לה העולה שהקריבה תחילה לשם חובה כדאמרן לעיל, דבשלמא כשהביאה ממין אחד, אינה צריכה להביא לעולת חובתה, ממה נפשך, אם אותן תורין שקבעה לנדרה נעשה למטה שתיהן, א״כ חובתה למעלה כולה ויצאה ידי חובתה מעולה, ואם חובתה נעשית עולה למטה וחטאת למעלה, א״כ נדרה נמי נעשית אחת למעלה ואחת למטה ויצאה ידי נדרה מתוך אחד, ושתי תורים שהביאה עכשיו באחת יצאה ידי נדרה ובאחת ידי עולת חובתה. ואם חובתה נעשית כולה למטה והחטאת כשרה והעולה פסולה, השתי תורים שהביאה עכשיו באחת השלימה חובתה והאחת היא נדבה, וחטאת שמביאה עכשיו תביא על הספק ולא תאכל. ואם היו הראשונים יונים תביא עכשיו חטאתה בן יונה, ועולה אינה צריכה ממה נפשך כמו שאמרנו בתורים. אבל כשהביאה שני מינים ושכחה איזה מין קבעה לנדרה ואיזה מין קבעה לחובתה וגם שכחה מה פירשה, ועשה הכהן כל מין ומין אחד למעלה ואחד למטה שהיה. סבור ששניהן חובות סתומות, תביא ארבע לנדרה, שתי תורין ושני יונים, לפי שאינה יודעת איזה מין קבעה לנדרה, וגם שני מינין [צריכה לחטאת לזוגה לעולת חובתה], לפי שאינה יודעת מאיזה מין היתה, ואנן תור כנגד תור ויונה כנגד יונה בעינן:
+<b>נתנתם לכהן ואין ידוע כו׳</b> כגון שקבעה נדרה וקבעה חובתה והביאה לכהן קן לנדרה וקן לחובתה ואינה יודעת מאיזה מין קבעה נדרה ומאיזה מין קבעה חובתה, או אם נתנה לכהן שני מינין או מין אחד והכהן אינו יודע אם עשה הכל למעלה או הכל למטה או מחצה למעלה ומחצה למטה, הרי זו מביאה ארבע פרידות לנדרה שתי תורין ושני בני יונה, ומביאה גם כן שתים לחובתה אחת חטאת ואחת עולה מאיזה משני מינים שתרצה, ומביאה חטאת:
+<b>אמר רבי יהושע זהו שאמרו כו׳</b> כשם שהכבש חי אין יוצא ממנו אלא קול אחד, וכשהוא מת שהיה ראוי שיפסוק קולו יוצאים ממנו שבעה קולות כדמפרש ואזיל, הכא נמי כשנדרה תחילה קודם שהביאה כלום לא היתה צריכה אלא קן לנדרה וקן לחובתה, ולאחר שקבעה נדרה והביאה נדרה וחובתה, לפי שאינה יודעת מה קבעה ואין יודע הכהן מה הקריב, צריכה להביא ארבע פרידות לנדרה וארבע לחובתה כדאמרן:
+<b>קרניו לחצוצרות.</b> לשופרות. דקרינן לשיפורא חצוצרתא:
+<b>אף צמרו.</b> לעשות ממנו תכלת. עושים מצמרו מעיל שכולו תכלת ועל שוליו פעמונים שמשמיעים קול. ותנא קמא תכלת לא קא חשיב, לפי שאין התכלת משמיע קול אלא הפעמונים שעל שוליו סביב:
+<b>רבי שמעון בן עקשיא אומר.</b> אף כל זה דומה להך מילתא, דכשם שכשהוא מת קולו שבעה, כך זקני תורה כל זמן שמזקינים ובאים לידי תשות כח, הן מוסיפין חכמה:
+<b>שנאמר מסיר שפה לנאמנים.</b> ובעמי הארץ משתעי קרא, דלעיל מיניה כתיב מסיר לב ראשי עם הארץ:
+<b>בישישים חכמה.</b> היינו תלמידי חכמים. דאילו עמי הארץ, חכמת מה להם:
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@@ -0,0 +1,137 @@
+Bartenura on Mishnah Kinnim
+ברטנורא על משנה קינים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Kinnim
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה קינים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>חטאת העוף נעשית למטה.</b> מחוט הסקרא. דכתיב (ויקרא ה׳:ט׳) והזה מדם החטאת על קיר המזבח והנשאר בדם ימצה אל יסוד המזבח, קיר שהשיריים שלו מתמצין ליסוד, וזהו קיר התחתון למטה מחוט הסקרא. דאי קיר העליון דהיינו מן החוט ולמעלה, פעמים שהוא מתמצה לסובב כגון שעושהו למעלה מן הסובב, שהחוט למטה מן הסובב אמה:
+<b>וחטאת בהמה למעלה.</b> דכתיב קרנות, בגופה של קרן:
+<b>עולת העוף למעלה.</b> דכתיב (שם א׳) ומלק והקטיר ונמצה דמו, מה הקטרה בראשו של מזבח, אף מליקה ומיצוי בראשו של מזבח:
+<b>ושל בהמה למטה.</b> דכתיב בה יסוד:
+<b>ואם שינה בזה ובזה פסול.</b> האי דפסול אם עשה מעשה חטאת העוף למעלה, דוקא בהזאה. אבל המליקה של חטאת, אף למעלה כשרה, דמליקה בכל מקום במזבח כשרה. ועולת העוף לית בה הזאה כי אם מיצוי, ואם עשאה למטה, פסולה:
+<b>סדר קנין של חובה אחד חטאת ואחד עולה.</b> כגון זב וזבה ויולדת, וטומאת מקדש וקדשיו ושמיעת קול אלה, וביטוי שפתים, דכולן מביאין קן בדלות, אלא שזב וזבה מביאין קן בין בדלות בין בעשירות. ואע״ג דאיכא קינין של גר דהן חובה ושתיהן עולות, לא חייש תנא עלייהו, משום דלא שכיחי כולי האי:
+<b>בנדרים ונדבות כולן עולות.</b> לפי שאין באין בנדר ונדבה אלא עולות ושלמים בלבד, ואין עופות באים שלמים, הלכך נדרים ונדבות שבעופות כולן עולות:
+
+Mishnah 2
+
+<b>אפילו אחד ברבוא ימותו כולן.</b> ולא בטלי ברובא, דבעלי חיים חשיבי ולא בטלי:
+<b>חטאת שנתערבה בחובה.</b> בן יונה או תור של חטאת שנתערבה בשני קינין של חובה, דהיינו קינין סתמא של יולדת או של זבה, שכל קן מהן הוא אחד עולה ואחד חטאת, ונמצא עתה חמש פרידות מעורבות יחד:
+<b>אין כשר אלא מנין חטאת שבחובה.</b> ואינו יכול להביא מאלו החמש פרידות רק שתי חטאות בלבד, שזהו מנין הכשר בשני קינין של חובה. דאי עביד שלש חטאות, שמא מן השני קינין עביד להו ולא מן המעורבת בהן, ומשני קינין אין יכולים לעשות רק שתי חטאות. ולא מצי עביד אפילו עולה אחת, דשמא יקח החטאת המעורבת:
+<b>וכן עולה.</b> בן יונה או תור שהופרש לשם עולה:
+<b>שנתערבה בחובה.</b> בשני קינין סתמא:
+<b>אין כשר אלא מנין עולות שבחובה.</b> כדפרישנא לעיל גבי חטאת:
+<b>בין שהחובה מרובה והנדבה מועטת.</b> כגון שקן אחד מפורש שהן עולות, נתערב עם כמה קינין סתמא של יולדת או של זבה שכל קן מהן אחד חטאת ואחד עולה:
+<b>בין וכו׳</b> כגון קן אחד סתומה, שנתערב בכמה קינין של עולות. וקרינן לעולות מפורשות נדבה, משום דנדרים ונדבות כולן עולות כדתנן בריש פרקין:
+
+Mishnah 3
+
+<b>בחובה ובנדבה.</b> שנתערבו קיני חובה שמקצתן חטאות ומקצתן עולות עם קיני נדבה שכולן עולות:
+<b>אבל בחובה שנתערבה זו בזו.</b> קן סתומה של יולדת או של זבה שנתערבה בקן של יולדת או של זבה אחרת:
+<b>מחצה כשר ומחצה פסול.</b> ומקריב מהארבעה המעורבים שנים בלבד, אחד לעולה ואחד לחטאת ולא יותר, דאי עביד שתי עולות שמא יעשה אותן מקן אחד, וכל קן סתומה הוא אחד עולה ואחד חטאת:
+<b>המועט כשר.</b> אם נתערב קן אחד סתומה בשני קינים אחרים או בשלש, אינו יכול להקריב אלא קן אחד, פרידה אחת לחטאת ופרידה אחת לעולה. אבל שתי עולות לא מצי עביד, שמא יקח הקן שהוא מבורר תחלה ליולדת אחת שאינו יכול לעשות ממנו אלא אחד חטאת ואחד עולה. וכן אם נתערבו עשר קינין במאה, אינו מקריב מכולן אלא עשרה קינין, מקצתן חטאות ומקצתן עולות, והשאר פסולין, וזהו המועט כשר:
+<b>בין משם אחד.</b> לידה ולידה, זיבה וזיבה. משתי נשים או מאשה אחת:
+<b>בין משני שמות.</b> לידה וזיבה, בין משתי נשים בין מאשה אחת. כדמפרש ואזיל:
+
+Mishnah 4
+
+<b>רבי יוסי אומר כו׳</b> לאו משום דסבר רבי יוסי יש ברירה ונימא דכשהקריב הכהן קן אחד לשם אחת מהן הוברר הדבר למפרע דמתחילה בשעת לקיחת הקן היה קן זה שלה, אלא מפרש בגמרא בפרק בכל מערבין (עירובין דף ל״ו) דר׳ יוסי מיירי בשהתנו בשעת לקיחה שיוכל הכהן לעשות קן שירצה לשם איזו אשה שירצה. והלכה כר׳ יוסי:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>קן סתומה.</b> שלא פירש זו חטאת וזו עולה. ולא מבעיא מפורשת, דפשיטא שאם פרח האחד יקח זוג לשני כיון שהן נפרשים זה מזה וכל אחד שמו עליו. אלא אפילו סתומה שעדיין הם יחד ועומדים להתפרש וסלקא דעתך אמינא שאם פרח האחד ימות השני, קמשמע לן:
+<b>לבין המתות.</b> לבין קינין שמשפטן שימותו כולם, כגון חטאת שנתערבה בעולה דתנן בהו בפרק קמא ימותו כולם:
+<b>לבין הקריבות.</b> לבין קינין סתומות העומדות ליקרב:
+<b>פסול ופוסל אחד כנגדו.</b> לפי שהוא סתם ולא נתפרש אם חטאת אם עולה, לפיכך אינו פוסל אלא אחד כנגדו, כדמפרש ואזיל:
+
+Mishnah 2
+
+<b>פרח.</b> פרידה אחת מזו לזו: 
+<b>פוסל אחד בהליכתו.</b> ממקום שנפרש. ופסול הוא עצמו או אחר במקום שנתערב. דכשפרחה פרידה אחת משני קינין לשני קינין אחרים, הרי שלש פרידות לבד וחמש פרידות לבד, ומשלש פרידות אינו יכול להקריב רק שתים, אחד עולה ואחד חטאת, שאם יעשה שתים מהן עולות נמצא שהוקבע השלישי שנשאר ואותו שפרח לחטאת, ולא יוכל להקריב שוב מחמש פרידות כי אם שתי חטאות, כדין חטאת שנתערבה בחובה דאמרינן בפרק קמא דאין כשר אלא מנין חטאות שבחובה. אי נמי אין להקריב השלישי הנשאר, דחיישינן שמא יקריבו אותו שפרח בחמש פרידות ויעשוהו חטאת, וחבירו שנשאר בשלש פרידות נמי יעשוהו חטאת, ונמצאו שתי חטאות מקן אחד. וכן מן החמש פרידות אינו יכול להקריב רק שתי חטאות ושתי עולות, דכי עביד שלש חטאות או שלש עולות, דלמא עביד להו משני קינין של אשה אחת, ואין דין שני קינין אלא בשתי חטאות ושתי עולות. והיינו דפסול הוא או אחר במקום שנתערב, ופוסל [אחד] כנגדו ממקום שפרח ונפרש משם:
+<b>חזר פוסל אחד בחזרתו.</b> חזר ופרח אחד מאותם החמש פרידות לתוך אלו השלש, שנמצאו עתה ארבע פרידות מכאן וארבע פרידות מכאן. פוסל אחד בחזרתו ממקום שנפרש ויצא משם, והוא או אחר פסולים במקום שמתערב שם, ואין יכולים להקריב אלא אחד חטאת ואחד עולה מן הארבעה שבכאן, ואחד חטאת ואחד עולה מן הארבעה האחרים. דדלמא אותה פרידה שפרחה שנית היא מאותם שני קינין ואינה אותה שנתערבה בה תחילה, ונשארו שם שלש פרידות מן השני קינין ואותה שפרחה שם ראשונה, וכן במקום השני. ואי עביד במקום אחד שתי עולות ואחד חטאת, יהא נקבע אותו שפרח לצד השני לחטאת ולא יוכל להקריב שם רק חטאת אחת, דדילמא כל השלש חטאות שנעשו מכאן ומכאן יהיו משני קינין של אשה אחת, הלכך עושה בכל מקום עולה אחת וחטאת אחת, או שתי עולות וחטאת אחת בצד זה וחטאת אחת בצד, זה או שתי חטאות ועולה בצד זה ובצד השני עולה אחת. ואם חזרו ונתערבו יחד, לעולם לא יהיו להם פחות משני קינין שהם כשרים:
+
+Mishnah 3
+
+<b>אחת לזו ושתים לזו כו׳</b> פרח מן הראשונה פרידה אחת לשניה, מיד נפסל אותו יחידי שנשאר בראשונה, דאי יעשנו חטאת יהא נקבע אותו שפרח לעולה ולא יוכל להקריב בשניה ובקינין אחרות שנתערב בהן רק מחציין עולות, כמו עולה שנתערבה בחובה. וכי פרח מן השניה לשלישית, שמא מגופה של השניה פרח, ואותו שפרח מן הראשונה נשאר שם בשניה, ואינו יכול לעשות מן השניה רק שתי פרידות אחת חטאת ואחת עולה, דאי עביד שתי עולות, שמא מן הפרידות של גוף השניה יעשה ואם כן יהיה נקבע אותו שפרח בשלישית לחטאת ולא יוכל לעשות בשלישית רק מחציין חטאות ולא יותר. וכן כי פרח מן השלישית לרביעית, שמא מגופה של שלישית הוה אותו שפרח, ולא נשאר בה רק חמש פרידות ופרידה אחת מן השניה שנתערבה בהן, ואינו יכול לעשות בשלישית רק שתי חטאות ושתי עולות מפני אותו שנתערב ברביעית. וכן כי פרח מן הרביעית לחמישית אין כשר ברביעית אלא שלש חטאות ושלש עולות. וכן מחמישית לששית, יעשה בחמישית ארבע חטאות וארבע עולות. וכן מששית לשביעית אין כשר בששית כי אם חמש חטאות וחמש עולות, דאי עביד שש עולות יהא נקבע אותו שפרח בשביעית לחטאת ולא יוכל לעשות בשביעית כי אם שבע חטאות בלא שום עולות. וכי הדר מן השביעית ופרח אחד בששית, שמא לא הוא אותו שפרח בתחלה מששית, אלא מגופה של שביעית פרח ונפסלו בשביעית שתי פרידות, ואין כשר כי אם שש חטאות ושש עולות, דאי עביד שבע חטאות יהא נקבע אותו שפרח בששית [ובאחרים] לעולה, ולא יוכל להקריב רק עולות מחצי הפרידות, וחציין האחרים פסולים כדין עולה שנתערבה בחובה. וכי פרח מן הששית לחמישית נפסל בחזרה זו עוד קן אחד, ואין כשר בששית כי אם ארבע חטאות וד׳ עולות, דשמא מן הששית פרח מגופה אחת בשביעית ואחת בחמישית בחזרה, ולא נשאר לה כי אם עשר פרידות מגופה, ואי עביד חמש חטאות וחמש עולות דלמא השתי פרידות שפרחו ממנה יהיו קריבים עולות שתיהן ואם כן יעשו בשש קינין שבע עולות, או יהיו עשויין שתיהן חטאות, ואין יכולים לעשות בשש קינין אלא שש עולות ושש חטאות. וכן מחמישית לרביעית. ומרביעית לשלישית. ומשלישית לשניה, אין בשלישית כי אם שתי פרידות אחת חטאת ואחת עולה. ואם תאמר, ולמה הפסידה השלישית שתים, שהרי מאותן שפרחו בשניה בחזרה לא יקריבו, דהא קתני השניה אין לה כלום, והוה לן למימר בשלישית שני קינין ובשניה אין בה כלום, או בשניה קן אחד ובשלישית קן אחד. ויש לומר, כיון דבשאר קינין מרביעי ואילך נפסלו שני קינין אחד בהליכה ואחר בחזרה, גזרינן כמו כן בשלישית. אבל בשביעית לא נפסל כי אם קן אחד, דלא הלך ממנה רק פרידה אחת בחזרה, ואילו בהליכה לא נפסל בה כלום ולא נחסר ממנה דבר:
+<b>פרח וחזר.</b> לאו אראשונה ושניה קאי, דכיון דאין להם כלום אלא מתים, אם פרח אחד מהם בין שאר קינין ימותו כולם כדתנן בסמוך ואם פרח מבין המתות לכולם כולם ימותו. אלא קאי אשלישית שפרח ממנה לרביעית, ומרביעית לחמישית, ומחמישית לששית, ומששית לשביעית, וחזר משביעית לששית עד השלישית, הרי מן השביעית חסר שתי פרידות, אחת בחזרה ראשונה ואחת בחזרה שניה. ואין כשר בשביעית רק חמש פרידות לעולות וחמש פרידות לחטאות, דאי עביד שש עולות, שמא השתים שהלכו ממנה יהיו קרבין עולות הרי שמונה עולות, ואין בשבע קינין רק שבע עולות. ומן הששית חסר ארבע פרידות, שתים בפריחה וחזרה ראשונה, ושתים בשניה, ונשארו שני קינין כשרים, דאי עביד שלש עולות, שמא ארבע שהלכו ממנה יהיו עולות הרי שבע עולות, ואין בששה קינים רק שש עולות. וכן החמישית אין כשר בה כי אם אחד לעולה ואחד לחטאת. וכמו כן קשיא בכאן כיון דהרביעית אין לה כלום היה יכול להקריב בחמישית שלש עולות ושלש חטאות, דהרי אותן שהלכו ברביעית אינן קריבות, ולפי זה שהחמישית אין לה אלא אחת היה יכול להקריב ברביעית שתי עולות ושתי חטאות. אלא גזרינן בכל פריחה וחזרה שני קינין [גזירה בזו אטר בזו]. וכן כי פרח וחזר פעם שלישית אין להם כלום לבד השביעית שיש לה ארבע, כמו כן גזרינן בכל פריחה וחזרה שני קינין:
+<b>ויש אומרים השביעית לא הפסידה כלום.</b> פירוש, בפריחה וחזרה שלישית. אלא לעולם יקריבו ממנה חמש קינין. דשלש פרידות פרחו ממנה לכל היותר ונשארו בה רק אחת עשרה פרידות, ויעשה מהם חמש חטאות וחמש עולות, כיון דאף הששית אין לה כלום. והכא לא גזרינן בפריחה זו כמו בשאר קינין, דכיון דאינה מפסדת בפריחה בשום פעם, לא גזרו על החזרה. ואין הלכה כיש אומרים:
+
+Mishnah 4
+
+<b>קן סתומה.</b> שלא פירש איזו חטאת ואיזו עולה:
+<b>וקן מפורשת.</b> שידוע שזו חטאת וזו עולה. והכא מיירי שנתערבו שתי הפרידות יחד אחר שהיו מפורשות והשתא אין ידוע איזו חטאת ואיזו עולה, והכי מוכח בסיפא דקתני או שפרח מן המפורשת ראשון לסתומה ימותו כולם, ואם לא נתערבו פרידות המפורשות זו בזו אמאי ימותו, ואם העולה פרחה, החטאת הנשארת תקרב, וקן הסתומה יקריבו בה עולה אחת מפני העולה שנתערבה בה. אלא מיירי שנתערבו פרידות המפורשות זו בזו, ואם נתערבה פרידה אחת מן הקן הסתומה לתוך המפורשת, יקח זוג לשני ויפריש אחד חטאת ואחד עולה, והשלשה שנתערבו יחד ימותו כולן. חזר אחד מן השלשה שנתערבו ונתערב עם היחידי הנשאר בסתומה, או בתחילת הפריחה נתערב אחד מן המפורשות לסתומה, והיינו ראשון דקאמר, כלומר שבתחילת פריחה הלך אחד ונתערב בסתומה, ימותו כולן, דכיון שפרידות המפורשות נתערבו יחד אינן קרבין עוד, וכי פרח אחד מהן במקום אחר היינו אחד מן המתות שפרח לבין הקריבות, ימותו כולן:
+
+Mishnah 5
+
+<b>חטאת מכאן.</b> פרידה המפורשת לחטאת לצד אחד, ופרידה המפורשת לעולה לצד השני, ושתי פרידות של קן סתומה באמצע:
+<b>פרח מן האמצע.</b> פרידה אחת לימין ופרידה אחת לשמאל:
+<b>לא הפסיד כלום.</b> דאותו שמעורב עם החטאת יעשה חטאת, ואותו שעם העולה יעשה עולה, אבל לא חטאת, דשמא יעשוהו מן העולה המפורשת:
+<b>חזר לאמצע.</b> חזרו מן הצדדים אחד מכאן ואחד מכאן ונתערבו יחד, אלו ימותו, דחטאת ועולה נתערבו יחד. אבל אותן שנשארו כל אחד לבדו, קריבים כל אחד כדינו:
+<b>חזר מן האמצעיים לצדדים.</b> הרי חטאות ועולות מעורבים, וימותו כולן:
+<b>אין מביאים תורים כנגד בני יונה.</b> אלא או שניהם תורים או שניהן בני יונה:
+<b>תכפול ותביא עולתה בן יונה.</b> כדין החטאת. שהחטאת היא עיקר, בין שהפרישתו תחילה בין שהפרישתו בסוף:
+<b>הולכין אחר הראשון.</b> ואינה מביאה השני אלא ממין שהפרישה הראשון, בין שהיה הראשון חטאת בין שהיה עולה. והלכה כת״ק:
+<b>לא יביאו היורשים חטאתה.</b> דהויא חטאת שמתו בעליה. ואי לא מהאי טעמא, מביאים חטאת אע״פ שקרבה עולה תחילה. ואע״ג דבכל מקום חטאת קודמת לעולה, היינו דוקא למצוה אבל לא לעכב:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>במה דברים אמורים בכהן נמלך.</b> אפירקא קמא קאי. והכי קאמרינן, במה דברים אמורים דחטאת שנתערבה בעולה שכולם ימותו, וכן אחת לזו ושתים לזו ושלש לזו דהמועט כשר, הני מילי בכהן שבא להמלך ולשאול איך משפטן. אבל בכהן שאינו נמלך ועשה לדעת עצמו קן שלם למעלה לאשה אחת, עולה כשרה וחטאת פסולה. ואם עשה קן שלם למטה, חטאת כשרה ועולה פסולה. הלכך, אחת לזו ואחת לזו שתים לזו כו׳ ועשה כולן למעלה, מחצה כשר דהיינו עולות, ומחצה פסול היינו חטאות. ואם עשה כולן למטה, חטאות כשרות ועולות פסולות. וכל פרקא קמא מיירי לכתחילה, והאי פרקא מיירי בדיעבד. ובאחת לזו ושתים לזו דאמרן לעיל בנמלך המועט כשר, הכא בלא נמלך המרובה כשר, כיון שעשה חציין למעלה וחציין למטה. כיצד, הרי שמאחת לזו עשה אותו קן של אשה למעלה ומשני קינין של אשה אחרת עשה פרידה אחת מהן למעלה כדי שיהיו חציין למעלה, ונשארו שלש פרידות למטה, הרי כשר שתי עולות למעלה ושתי חטאות למטה, הרי שני קינין כשרים ושלישי פסול, וזהו המרובה כשר. וכן שתים לזו ושלש לזו, מן השני קינים יש ארבע פרידות למעלה, ועוד לקח פרידה אחת מן השלשה קינין, הרי חמש פרידות למעלה וחמש פרידות למטה, מן החמש פרידות של מעלה יש שלש עולות, ושלמטה שלש חטאות, הרי שלשה קינין כשרים, וזהו המרובה כשר, ומיהו עשר לזו ומאה לזו, אי אפשר למצוא בענין זה לפי שהן זוגות, וצריך לומר דהמרובה כשר דתנן במתניתין אינו חוזר אלא לאחת לזו ושתים לזו כו׳ שאינן זוגות, ואיידי דתנן לעיל בכהאי גוונא המועט כשר, תנא נמי בכהאי גוונא המרובה כשר באינו נמלך. ומיהו אף בעשר לזו ומאה לזו המרובה כשר, שאין פסול מהן אלא עשרה קינים, דשמא כל הקינים של אשה אחת למעלה ונפסלו החטאות, או כולן למטה ונפסלו העולות, ועל כרחך עשרה קינים שלימים פסולים:
+<b>את שלמעלה מחצה כשר ומחצה פסול.</b> כיון שעשה קן שלם למעלה. והואיל שקינים האלו לשתי נשים, יביאו קן אחד בשותפות ויתנו ביניהן, אם משל ראשון עולה ללאה, תהא באחרון חטאת ללאה, או איפכא. ודוקא עשה קן שלם למעלה, אבל אם חילק הקינים פרידה אחת למעלה ופרידה אחת למטה, הכל כשר, שאני אומר עולה למעלה וחטאת למטה, שהקינים מתפרשים בעשיית כהן:
+
+Mishnah 2
+
+<b>זה הכלל כל מקום שאתה יכול לחלוק כו׳</b> כלומר, שקן אשה אחת אינו נחלק לשנים אלא קן אשה אחת למעלה וקן אשה אחרת למטה, מחצה כשר ומחצה פסול: 
+<b>וכל מקום כו׳.</b> כגון אחת לזו ושתים לזו, שיש מחלק של אשה אחת למעלה ולמטה, המרובה כשר כדפרישית:  
+
+Mishnah 3
+
+<b>חטאת לזו ועולה לזו כו׳</b> הא נמי קאי אדתני לעיל בפרק קמא, עולה שנתערבה בחטאת או איפכא, כולן ימותו. והני מילי בנמלך, אבל בלא נמלך על תערובתו ועשה קן למטה וקן למעלה, מחצה כשר ומחצה פסול. ואע״ג דאי אתי לאמלוכי אמרינן ליה לא תקריב, כדתניא ימותו כולן, השתא דלא נמלך אמרינן (שכל) אחד נעשה כהלכתו וכשר:
+
+Mishnah 4
+
+<b>חטאת ועולה וסתומה ומפורשת.</b> שתי נשים שלקחו שלשה קינין, זו צריכה עולה וקן שלם, דהיינו שתי עולות וחטאת אחת, וזו צריכה חטאת וקן שלם דהיינו שתי חטאות ועולה אחת, ופירשו אחד מן הקינין פרידה עולה לזו ופרידה חטאת לזו, ואחד מן הקינין הניחו סתומה שלא פירשו איזו עולה ואיזו חטאת, והשלישית פירשו איזו עולה ואיזו חטאת, אבל בעלים לא נתפרשו, הרי חטאת לזו ועולה לזו וקן סתומה וקן מפורשת, וצריך להקריב שני הקינין הללו סתם על שתיהן, העולות למעלה וחטאות למטה, ועולה לזו וחטאת לזו צריך להקריב לשם בעלים. ואם נתנם הכהן חציין למטה וחציין למעלה, אין כשרה אלא סתומה, דהי מינייהו דעבד עולה והי מינייהו דעבד חטאת, כשר, כיון שכל קן וקן היה בפני עצמו:
+<b>מתחלקת ביניהם.</b> הואיל ובעירוב לקחום, האחת יצאה ידי חטאת והאחת יצאה ידי עולה:
+
+Mishnah 5
+
+<b>חטאת שנתערבה בחובה.</b> כלומר הא דתנינן לעיל בפרק קמא חטאת שנתערבה בחובה אין כשר אלא מנין חטאות שבחובה, שפעמים שעולה אותו מנין למחצה כשר ומחצה פסול, ופעמים שעולה לפחות ממחצה, ומפרש ואזיל כיצד:
+<b>חובה שנים בחטאת מחצה כשר ומחצה פסול.</b> פירוש, שני קינין חובה שיש בהן כפלים בחטאת כגון שהקריב מהן עולה אחת ונשתיירו שתי חטאות ועולה אחת:
+<b>מחצה כשר ומחצה פסול.</b> שעולה אחת הנשארת אינו יכול להקריב שמא זהו שנקבע לחטאת, וחטאת המעורבת אינו יכול להקריב שמא היא העולה הנשארת, הלכך אינו מקריב אלא שתי החטאות, והחטאת המעורבת והעולה הנשארת פסולין, והיינו מחצה כשר ומחצה פסול:
+<b>חטאת שנים בחובה מנין שבחובה כשר.</b> פירוש, כגון שקרבה חטאת אחת מן השני קינין ונשתיירו שתי עולות וחטאת אחת, הרי הן ד׳ פרידות עם חטאת שנתערבה ביניהן, והרי אינו יכול להקריב שתי העולות שמא יקח חטאת המעורבת, וגם שתי חטאות לא יקריב שמא יקח אותו שנקבע לעולה, הלכך אינו מקריב אלא חטאת אחת, הרי עולה אותו מנין הפחות שבחובה לפחות ממחצה כשר. וכהאי גוונא מפרשינן נמי וכן עולה שנתערבה בחובה:
+
+Mishnah 6
+
+<b>הרי עלי קן לכשאלד זכר.</b> ביולדת עניה עסקינן. דאילו עשירה מביאה כבש לחובתה:
+<b>והכהן צריך לעשות שלש למעלה.</b> שקן נדבה שתיהן עולות וקן של חובה עולה למעלה וחטאת למטה, והוא לא עשה כן, אלא שתים למעלה ושתים למטה, ולא נמלך בה לדעת על מה הביאתן, ונפסלה פרידה אחת, הלכך צריכה שתביא פרידה אחרת ותקריבנה למעלה:
+<b>ממין אחד.</b> כלומר, במה דברים אמורים, כשהיו ממין אחד. אבל היו השני קינין שהביאה משני מינים, דהיינו קן אחד תורים וקן אחד בני יונה, צריכה להביא פרידה אחת תור ופרידה אחת מבני יונה, כדי להשלים הפרידה שנפסלה, דלא ידעינן אם מן התורים אם מן בני יונה היתה, ותנן לעיל אין מביאים תורים כנגד בני יונה כו׳:
+<b>פירשה נדרה.</b> כשהביאה שני קינין לכהן פירשה ואמרה אלו לנדרי ואלו לחובתי:
+<b>ממין אחד.</b> כלומר אם שני קינין הללו היו ממין אחד דהיינו שניהן תורים או שניהן בני יונה, והקריב מהן הכהן שתים למעלה ושתים למטה, אין כשר אלא פרידה אחת מכל הארבע שהקריב, והיא העולה שבחובה, מידי דהוי כעולה שנתערבה בחובה דאמרן. לעיל אין כשר אלא מנין עולות שבחובה, וצריכה להביא עוד שלש פרידות ומקריב מהן אחת למטה והיא החטאת שבחובה, ושתים למעלה והוא הנדר:
+<b>משני מינים תביא ארבע.</b> אם הביאה שני קינין משני מינים ופירשה נדרה ולא ידע הכהן איזה שתים מהן עשה למעלה ואיזה עשה למטה, צריכה להביא ארבע פרידות דשמא השתי תורים שהביאה לנדרה והן עולות נעשו למטה ונשאר עליה הנדר כולו, ושני בני יונה שהן חובה נעשו למעלה ונשאר עליה בן יונה אחד לחטאת מחובתה, או שמא שני בני יונה של חובה נעשו למטה ונשאר עליה בן יונה של עולה מחובתה:
+<b>קבעה נדרה.</b> כגון שאמרה בשעת נדרה הרי עלי קן ממין פלוני. ופירשה נדרה דלעיל, לא פירשה כלום בשעת הנדר, אלא לאחר שנדרה סתם הרי עלי קן הביאה מאיזה מין שרצתה ואמרה אלו לנדרי:
+<b>צריכה להביא עוד חמש פרידות.</b> הכא מיירי כגון שלאחר שקבעה נדרה והביאה נדרה עם חובתה אל הכהן עשה הכהן שתים למעלה ושתים למטה ולא ידע אם נדרה עשה למעלה וחובתה למטה אם להיפך, והיא גם היא שכחה איזה מין קבעה לנדרה אם תורים אם בני יונה, צריכה להביא עוד חמש פרידות, דשמא הנדר נעשה למטה והחובה למעלה ואין כשר אלא עולה שבחובה בלבד ונשאר עליה חטאת של חובה ושתי עולות של הנדר, ומפני ששכחה באיזה מין קבעה נדרה צריכה להביא שתי תורים ושני בני יונה ולעשות ארבעתן למעלה כדי לצאת ידי נדרה, וצריכה להביא נמי בן יונה או תור לחטאת להשלים חובתה, הרי חמש פרידות. והני מילי, כשהביאה מתחילה נדרה וחובתה הכל ממין אחד. אבל אם ידעה שמתחילה הביאה נדרה וחובתה משני מינים ושכחה מאיזה מין קבעה נדרה, צריכא להביא שש פרידות, ארבע להשלים נדרה דהיינו שתי תורים ושני בני יונה כדאמרן לעיל, כיון שאינה יודעת באיזה מין קבעה לנדרה וצריכה לצאת ידי שניהם, ושתי תורים או שני בני יונה לעשות אחד חטאת ואחד עולה להשלים חובתה. והכא לא אמרינן דדי לה בבן יונה או תור לחטאת בלבד ותעלה לה העולה שהקריבה תחילה לשם חובה כדאמרן לעיל, דבשלמא כשהביאה ממין אחד, אינה צריכה להביא לעולת חובתה, ממה נפשך, אם אותן תורין שקבעה לנדרה נעשה למטה שתיהן, א״כ חובתה למעלה כולה ויצאה ידי חובתה מעולה, ואם חובתה נעשית עולה למטה וחטאת למעלה, א״כ נדרה נמי נעשית אחת למעלה ואחת למטה ויצאה ידי נדרה מתוך אחד, ושתי תורים שהביאה עכשיו באחת יצאה ידי נדרה ובאחת ידי עולת חובתה. ואם חובתה נעשית כולה למטה והחטאת כשרה והעולה פסולה, השתי תורים שהביאה עכשיו באחת השלימה חובתה והאחת היא נדבה, וחטאת שמביאה עכשיו תביא על הספק ולא תאכל. ואם היו הראשונים יונים תביא עכשיו חטאתה בן יונה, ועולה אינה צריכה ממה נפשך כמו שאמרנו בתורים. אבל כשהביאה שני מינים ושכחה איזה מין קבעה לנדרה ואיזה מין קבעה לחובתה וגם שכחה מה פירשה, ועשה הכהן כל מין ומין אחד למעלה ואחד למטה שהיה. סבור ששניהן חובות סתומות, תביא ארבע לנדרה, שתי תורין ושני יונים, לפי שאינה יודעת איזה מין קבעה לנדרה, וגם שני מינין [צריכה לחטאת לזוגה לעולת חובתה], לפי שאינה יודעת מאיזה מין היתה, ואנן תור כנגד תור ויונה כנגד יונה בעינן:
+<b>נתנתם לכהן ואין ידוע כו׳</b> כגון שקבעה נדרה וקבעה חובתה והביאה לכהן קן לנדרה וקן לחובתה ואינה יודעת מאיזה מין קבעה נדרה ומאיזה מין קבעה חובתה, או אם נתנה לכהן שני מינין או מין אחד והכהן אינו יודע אם עשה הכל למעלה או הכל למטה או מחצה למעלה ומחצה למטה, הרי זו מביאה ארבע פרידות לנדרה שתי תורין ושני בני יונה, ומביאה גם כן שתים לחובתה אחת חטאת ואחת עולה מאיזה משני מינים שתרצה, ומביאה חטאת:
+<b>אמר רבי יהושע זהו שאמרו כו׳</b> כשם שהכבש חי אין יוצא ממנו אלא קול אחד, וכשהוא מת שהיה ראוי שיפסוק קולו יוצאים ממנו שבעה קולות כדמפרש ואזיל, הכא נמי כשנדרה תחילה קודם שהביאה כלום לא היתה צריכה אלא קן לנדרה וקן לחובתה, ולאחר שקבעה נדרה והביאה נדרה וחובתה, לפי שאינה יודעת מה קבעה ואין יודע הכהן מה הקריב, צריכה להביא ארבע פרידות לנדרה וארבע לחובתה כדאמרן:
+<b>קרניו לחצוצרות.</b> לשופרות. דקרינן לשיפורא חצוצרתא:
+<b>אף צמרו.</b> לעשות ממנו תכלת. עושים מצמרו מעיל שכולו תכלת ועל שוליו פעמונים שמשמיעים קול. ותנא קמא תכלת לא קא חשיב, לפי שאין התכלת משמיע קול אלא הפעמונים שעל שוליו סביב:
+<b>רבי שמעון בן עקשיא אומר.</b> אף כל זה דומה להך מילתא, דכשם שכשהוא מת קולו שבעה, כך זקני תורה כל זמן שמזקינים ובאים לידי תשות כח, הן מוסיפין חכמה:
+<b>שנאמר מסיר שפה לנאמנים.</b> ובעמי הארץ משתעי קרא, דלעיל מיניה כתיב מסיר לב ראשי עם הארץ:
+<b>בישישים חכמה.</b> היינו תלמידי חכמים. דאילו עמי הארץ, חכמת מה להם:
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+Bartenura on Mishnah Meilah
+ברטנורא על משנה מעילה
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org
+
+Bartenura on Mishnah Meilah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+קדשי קדשים ששחטן בדרום – even though that their law is to be slaughtered in the north [part of the Temple courtyard] (see Tractate Zevakhim, Chapter 5, Mishnah 1), do not say that is like the one that is strangled (see Talmud Meilah 2a) for they were like Holy Things that died when they left the realm of religious sacrilege according to the Written Torah, that it comes to tell us that Holy Things/sacrifices that died are not worthy at all. But the south [part of the Temple courtyard] assuming that it is not appropriate for the Holy of Holies but is appropriate for offerings of lesser sanctity, therefore, they commit religious sacrilege with them, but a person who benefits from them the equivalent of a perutah/penny brings the sacrifice for religious sacrilege. But not only that they were slaughtered in the south and their blood was received In the north that one commits religious sacrilege because the essence of Divine service in the north is [according to law], and from the received tradition and onward, it is the commandment of the priesthood, but even if they were slaughtered in the north and the received their blood in the south, even though tha t the essence of the Divine service is in the south not according to the law, even so, they commit religious sacrilege through them.
+וזרק דמו בלילה – even though that night is not the time of offering [of the sacrifice), one commits religious sacrilege with them
+בלילה וזרק דמן ביום – his all the more so that one is committing religious sacrilege, because he sprinkled [the blood] during the day, which is the essence of Divine service. But it is taught “this but one doesn’t have to state that.”
+או ששחטן – [slaughtered them] in the north , and he thought about eating them outside of their time which is פיגול/an offering disqualified by improper intention which is punishable by extirpation/כרת , or outside of their place which is disqualified which does not have [punishment of] extirpation, one commits religious sacrilege through them.
+כלל אמר ר' יהושע כל שהיה לה שעת היתר לכהנים – even though it once again became disqualified and they are not permitted to eat them, nevertheless, we don’t commit religious sacrilege with them.
+שלנה – after sprinkling, or that it became defiled or that went outside of the courtyard after the sprinkling [of the blood], even though that it is not appropriate for the Kohanim, since it had one hour of availability to [for use[ prior to being left overnight, we don’t commit religious sacrilege with it, for we don’t call it “God’s holy things,” for it was appropriate for the Kohanim.
+ושקבלו פסולים וזרקו את דמה (the blood of which disqualified men have received or tossed) – the ineligible had received its blood, even though that those that sprinkled/tossed it were fit, or that those who sprinkled it were disqualified, even though who received it were fit. But if after the disqualified had received the blood and sprinkled it, the fit [priests] returned and received the rest of the lifeblood (i.e., the last blood that exits before the animal is dead -which is about one-fourth of a LOG – see Tractate Zevakhim, Chapter 3, Mishnah 1 ) and sprinkled it, thereby the sprinkling by the fit is makes inappropriate use of sacred property, but permits the meat to the Kohanim, there isn’t religious sacrilege. And these words refer to the rest of the disqualified, other than those who are ritually impure, but someone ritually impure who received the blood and sprinkled it, even though the fit returned and received the rest of the lifeblood [of the animal] and sprinkled it, the meat did not have a period of availability [for use by the Kohanim] and one commits religious sacrilege, for the ritually impure, since is appropriate for the Divine Service of the community, as the sacrifice of the community postpones the ritual defilement, when he he tossed the blood, the rest of he blood became remnants, and furthermore, the tossing by the fit of the blood is not an inappropriate use of sacred property to permit the meat, and among the disqualified, you don’t have an individual who makes the blood of the remnants other than the ritually impure alone.
+
+Mishnah 2
+
+בשר קדשי קדשים שיצא לפני זריקת דמים (beyond the veils of the courtyard) – and afterwards it (i.e., the meat) came in and afterwards tossed/sprinkled the blood.
+ר' אליעזר אומר מועלים בו – even though he tossed/sprinkled the blood, for Rabbi Eliezer holds that tossing/sprinkling [of the blood] does not take effect/benefit to [meat] that leaves to exclude something from religious sacrilege.
+ואין חייבין משום פגול נותר וטמא – for since it (i.e., the meat) left [the courtyard]. For tossing/sprinkling is fit for it establishes פיגול/an offering disqualified by proper intention, but it is not disqualified.
+רבי עקיבא – Rabbi Akiva holds that we don’t commit religious sacrilege with it. For he holds that tossing/sprinkling [of the blood] takes effect for [the meat] that goes out to exclude it from religious sacrilege.
+אבל חייבין כו' – but, the language of “surely!”/”truly!”- like truthfully. But when Rabbi Akiva said that tossing/sprinkling [the blood] take effect for [the meat] that leaves [from the courtyard], as for example, that part of the meat went out but not all of it, that because it is effective for that part that is inside [the courtyard], it is effective also for that part [of the meat] that left [the courtyard] to the outside. And the Halakha is according to Rabbi Akiva.
+אמר ר' עקיבא והרי המפריש חטאתו ואבדה – now he brings a proof to that which he sasid that tossing/sprinkling effects that [meat] which left [the Temple courtyard].
+והרי שתיהן עומדות (both of them are available)– are both slaughtered and their blood was received in two cups and he tossed/sprinkled the blood from one of them.
+לא כשם שדמה – of that one.
+פוטר את בשרה – from religious sacrilege.
+כך הוא פוטר את בשר חברתה– whose blood was not tossed/sprinkled, since he was able to sprinkle/toss the blood of which of them that he wanted.
+ואם פוטר דמה את בשר חברתה מן המעילה – even though it is disqualified, that it is permitted as a sin-offering. Does it not follow that it will exempt its own flesh, even though it was disqualified when it went out [of the courtyard?” But Rabbi Akiva did not say that just as its blood exempts its flesh, so too it exempts the flesh of its fellow [sacrifice], but rather, when he slaughtered two sin-offerings as one, because if he wanted, he toss/sprinkles from this one, if he wanted, he sprinkles/tosses from that one, but [in the case of] one after another, Rabbi Akiva did not say that the blood would exempt the flesh of its fellow [animal sacrifice].
+
+Mishnah 3
+
+אימורי קדשים קלים – we don’t commit religious sacrilege with those portions of the sacrifice offered on the altar of lesser Holy Things other than after the sprinkling/tossing of the blood, as we stated at the end of the chapter (see Mishnah 4), and if they went out [from the Temple courtyard] before the sprinkling/tossing of the blood.
+ר' אליעזר אומר אין מועלין בהן – just as that Rabbi Eliezer has [the opinion] that the sprinkling [of the blod] does not effect [meat] that leaves [the Temple courtyard] to exclude the meat of the most Holy Things from becoming religious sacrilege, here too, it does not take effect [for meat] that leaves to include the parts of the sacrifice offered on the altar of lesser Holy Things regarding religious sacrilege, and just as Rabbi Akiva has the opinion that sprinkling/tossing of the blood effects that [meat] which leaves [the Temple courtyard] to exclude the meat of the Most Holy Things from religious sacrilege, it effects that [meat] which leaves to include the portions of the sacrifice offered o the altar of lesser Holy Things regarding religious sacrilege.
+
+Mishnah 4
+
+מעשה דמים – this sprinkling/tossing of the blood.
+ואין מועלין בבשר – after the sprinkling/tossing of the blood, there is no religious sacrilege with the flesh/meat, for already it has its hour of availability [for use by] the Kohanim (see Mishnah 1 of this chapter), which isits leniency, for because of the sprinkling/tossing of the blood, there comes the leniency that we don’t have religious sacrilege with it.
+על זה ועל זה – whether for those portions of the sacrifices offered on the altar whether on the flesh/meat after the sprinkling/tossing [of the blood[.
+חייבין משום פיגול – if he had the wrong intention in one of the four [Divine] Services, for sprinkling/tossing [of the blood] establishes for the wrong intention and also establishes for remnants/left-overs and that which is ritually impure, and this is make a stringemcy.
+ובקדשים קלים – after the sprinkling/tossing [of the blood].
+כולו להחמיר – and they commit religious sacrilege with those portions of the sacrifice offered on the altar, for it is was already appropriate to “on High” (i.e.,God), and these are Holy Things and not the money of the owners.
+ועל זה ועל זה – whether on the portions of the sacrifice offered on the altar or on the meat/flesh, they are liable for it because of improper intention, left-overs/remnants, and that which is impure. And that means all of it is for stringency.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+חטאת העוף. הוכשרה ליפסל – that is to say, from when the bird is killed by pinching its neck with a finger nail, holiness is added to it, and it becomes disqualified if a טבול יום /a Kohen who has immersed himself that day, but is awaiting sunset, had come in contact with it or someone lacking atonement/מחוסר כפורים (i.e., like a woman after childbirth, a male or woman with a flux, a healed leper who have to bring a sacrifice to complete their purification). But especially if It was disqualified by a Tevul Yom. But it does not become unclean to make others unclean, for just as the Tevul Yom disqualifies the heave-offering/Terumah, so it also disqualifies that which is holy.
+הוזה דמה חייבין עליה משום פגול – for it refers to the sprinkling of the sin offering of a bird in the place of sprinkling of an animal/cattle, for sprinkling [of the blood] establishes disqualification of an offering of inappropriate intention when he thought about it prior to this like the sprinkling of the blood of cattle and furthermore, there is the prohibition of remnant and impurity.
+ואין בה מעילה – for since its blood had been sprinkled there is [in it] a moment of availability for the Kohanim.
+
+Mishnah 2
+
+מיצה דמה (the wringing/squeezing out of the blood) – the squeezing/wringing out of the burnt offering of the bird refers to the place of the sprinkling of the [blood] of the animal and the sprinkling of the sin-offering of the bird, for concerning the burnt-offering of the bird it is written (Leviticus 1:15 – also see Tractate Zevakhin 6:5): “and its blood shall be drained out [against the side of the altar].”
+עד שתצא לבית הדשן – for since all of it is burnt entirely, and there is no moment of availability [for use by the priests] at the end, one always commits religious sacrilege with it until it is burned entirely, and one takes from its ashes in the removal of the ashes from the altar, as it is written (Leviticus 6:3) “and he shall take up the ashes to which the fire has reduced the burnt- offering on the altar [and place them beside the altar].”
+
+Mishnah 3
+
+פרים הנשרפים – for the Kohanim do not have a moment of availability [for use] at all.
+הוזה דמן כו' – the sprinkling of their blood establishes them for inappropriate intention to be punishable by extirpation for a person who eats of them, if he had in mind an undue intention [in the performance of a sacrificial ceremony] at the time of the ritual slaughter to offer their portions of the sacrifices offered on the altar outside of their appropriate time, for since there is no moment of availability [for use] by the Kohanim, they commit religious sacrilege with them in the house of the ashes outside of the camp where they were burned if he benefited from them.
+עד שיתך הבשר (until the flesh is charred in small lumps) – that is to say, that it will be burned and become charcoal/used for kindling. But after it is charred into small lumps, furthermore, there is no sacrilege, for there is nothing where its command is performed where one commits religious sacrilege.
+
+Mishnah 4
+
+ואין מועלין בעורה – because it belongs to the Kohanim, as it is written (Leviticus 7:8): “the priest [who offers a man’s burnt offering] shall keep the skin of the burnt offering that he offered.”
+אבל מועלין בבשר – all the time that is burnet on the altar, it is burnt entirely.
+עד שתצא לבית הדשן – when they lift all the ashes from top of the altar and cast them in the ash heap. And furthermore, there is no sacrilege, for its command had already been done/fulfilled.
+
+Mishnah 5
+
+אין מועלין בבשר – for there is a period of availability for the Kohanim, for the meat of the sin-offering and guilt-offering and communal sacrifices of peace-offerings, are consumed by the Kohanim.
+אבל מועלין באימורים – for there is no period of availability for the Kohanim.
+
+Mishnah 6
+
+שתי הלחם – that we bring on Shavuot/Atzeret.
+קרמו פני הלחם בתנור (when they have formed a crust in the oven) – which is the beginning of their establishment, but this formation of a light crust on the dough is considered rendering fit to be made invalid by a Tevul Yom/one who immersed himself that day [but had to wait until sunset to be pure] and those lacking atonement [through bringing a sacrifice], like the ritual slaughtering of something of the Holy of Holies. But here, we don’t have the reading, "ובלינה" /being left overnight (which is found in the earlier Mishnayot of this chapter), because the “two loaves” are baked from the eve of the Festival [of Shavuot] and their baking does not supersede the festival and are eaten on the morrow on the Festival. But they are rendered fit to slaughter upon them the sacrifice, for since they have formed a light crust on their face, they are called, “bread.”
+ואין בהם מעילה – for there is no period of availability for the Kohanim, and their commandment has already been fulfilled.
+
+Mishnah 7
+
+לחם הפנים – here also we don’t have the reading "ובלינה"/being left overnight, because it is baked on Friday (i.e., the Eve of the Sabbath) and is not consumed until the following Sabbath.
+קרבו הבזיכין (when dishes of incense have been offered) – that is, its preliminary acts, that on Shabbat at the time of the removal of the bread, they would offer dishes of incense of frankincense.
+ואין בו מעילה – for it was permitted to the Kohanim and its command had been performed.
+
+Mishnah 8
+
+המנחות מועלין בהן משהוקדשו – through the sanctification of the mouth [enunciating it].
+ואין מועלין בשיריים – because there is a period of availability to the Kohanim.
+אבל מועלין בקומץ (with the handful of the meal offering the priest takes to be put on the altar) = until it is burned completely and it leaves to the ash heap according to the law of the parts of the sin-offering and guilt-offering burned on the altar. And after that, there is no sacrilege with it, for its commandment had been performed.
+
+Mishnah 9
+
+ומנחת נסכים – the meal offering that comes with the sacrifice where there are no remnants, and all of these are burned entirely.
+משהוקדשו – mere sanctification by mouth.
+ופגול אין בהן – because they don’t have permitting factors
+(i.e., in animal sacrifices the blood is the permitting factor while in meal offerings it is the handful of flour; an offering whose permitting factor was not offered is not rendered unfit by improper intention), as for example, peace-offerings and sin-offerings and guilt-offerings, that their blood permits the portions of offerings consumed on the altar and the meat/flesh to the Kohanim, or something that has a permitting factor to the altar alone, such as the burnt-offering of birds and oxen that are burned, that their blood is a permitting factor to the altar alone, as for example, the two loaves (brought as a communal sacrifice on Shavuot) that the blood of the lambs is the permitting factor, and the shewbread (see Leviticus 24:5-9) that are in the dishes are a permitting factor, as for example, the meal offerings that have a permitting factor through a handful of the meal offering which the priest takes to put on the altar. All of these, there is no liability because of inappropriate intention and left-over and impure until the permitting factors are offered, for this is written regarding inappropriate intention (Leviticus 7:18): “[If any of the flesh of his sacrifice of well-being is eaten on the third day,] it shall not be acceptable; [it shall not count for him who offered it. It is an offensive thing],” and we stated the same ceremonies which are needed for the atoning efficacy of the legally performed offering, are required for making it an unfit offering (the eating of which is punishable by extirpation). But the remnant and impure we derive from פיגול /offerings disqualified by inappropriate intention in Tractate Zevakhim in chapter two “All of the Sacrifices” /כל הזבחים (Talmud Zevakhim 28b and 45b).
+כל דבר שאין לו מתירין – like those of the handful of the meal offering which the priest takes to put on the altar and the frankincense which are themselves permitting factors themselves but they do not permit any other thing.
+חייב משום עליה משום נותר וטמא – because impure things we include them, from what is written (Leviticus 22:3): “if any man among your offspring, while in a state of impurity , partakes of any sacred donation that the Israelite people may consecrate to the LORD, that person shall be cut off [from before Me,” the Biblical verse speaks of all of the Holy Things to make one liable because it is impure, and that which is remnant is derived from the impure (see Talmud Zevakhim 45b).
+
+Chapter 3
+
+
+
+Mishnah 1
+
+ולד חטאת וכו' יומתו – that these are from five sin-offerings that we derive that they died, and these three have always died, whether prior to atonement or after atonement [of the person who brought them], for they are not offered. And this Mishnah is taught at the beginning of the fourth chapter of [Tractate] Temurah and there I have explained it.
+
+Mishnah 2
+
+המפריש מעות לנזירותו – but he didn’t specify, “these for my burnt-offering (he-lamb), and these for my sin-offering (ewe-lamb) and these for my peace-offering (ram).” (see Numbers 6:14)
+לא נהנים ולא מועלים – with all of these monies.
+מפני שהן ראויין להביא אותן שלמים – that is to say, that for each and every Me’ah (a small silver coin worth 32 Perutot or one-sixth of a Denar), we are able to say that he set them aside for peace-offerings. But peace-offerings are Lesser Holy Things and they don’t have the law of religious sacrilege associated with them, as is taught at the end of the first chapter [of Meilah, Mishnah 4], for Lesser Holy Things prior to the sprinkling/tossing of the blood, one does not commit sacrilege. But even though there is also among them the sin-offering and burnt-offering which are eligible for religious sacrilege, since there are also the monies for the peace-offerings which are not eligible for religious sacrilege, if he brought upon them the sacrilege sacrifice, we find that he brings unconsecrated things into the Temple courtyard, therefore, they are not available for benefit nor religious sacrilege.
+מת – A person who sets aside money, and these monies were undefined, as he did not specify that these were for the sin-offering and these for the burnt-offering and these for the peace-offering, all these monies would all [to the Temple treasury] as a donation.
+דמי חטאת ילכו לים המלח – for a sin-offering whose owners died.
+דמי עולה יביאו עולה – as we state [Tractate Kinim, at the end of Chapter 2 – Mishnah 5]: “The woman who died let her heirs bring her bunt-offering,” for it is a mere gift.
+ונאכלין ליום אחד – like the law regarding the peace-offering of the Nazir (see Mishnah Zevakhim, Chapter 5, Mishnah 6 - also found in a standard traditional Siddur as part of the morning service).
+ואינן טעונין לחם – for regarding bread, it is written (Numbers 6:19): ”and he shall place them (the shoulder of the ram, one unleavened cake and one unleavened wafer) and place them on he hands of the nazirite [after he has shaved his consecrated hair],” but he is not there since he died.
+
+Mishnah 3
+
+הדם בתחילה אין מועלין בו – that is prior to its (i.e., the blood’s) sprinkling/tossing, as it is written (Leviticus 17:11): “[For the life of the flesh is in the blood,] and I have assigned it to you for making expiation for your lives upon the altar,” for expiation I have given it but not for sacrilege.
+יצא לנחל קדרון ומועלין בו – that is after the sprinkling/tossing [of the blood on the altar]. As it is taught in the Mishnah (see Tractate Yoma, Chapter 5, Mishnah 6): “The two streams of blood that mingled together in the [flow of the] surrounding channel and flowed down into the Kidron Brook and are sold to gardeners for fertilizer and the law of sacrilege applies to them [until the sale].” This religious sacrilege is from the Rabbis and not from the Torah, for there is nothing where its command is performed and the law of religious sacrilege applies.
+יצאו לשיתין – a perforation was in the altar through which the libations would descend to pits, and these are the foundations of the altar which are hollow and very deep. But if he placed his hand inside and received the libations prior to their descending into the pit, he does not commit religious sacrilege, for their command had already been fulfilled.
+
+Mishnah 4
+
+דשון מזבח הפנימי והמנורה – their ashes [of the incense] and the remnants of the wicks of the Menorah he would remove [from the inner altar] and place them near the outer altar, the place where he places there the removal of the ashes from altar of the outer altar, and after he took them out to there, they are not available for benefit nor do the laws of sacrilege apply, for in these, it is not written (Leviticus 6:3): “and place them beside the altar” as with the ashes of the incense of the burnt-offering.
+המקדיש דשון בתחילה מועלים בו – this is what he said: a person who dedicates the monetary value of he ashes, at the outside, prior to his removing it to the Temple courtyard, the laws of sacrilege apply, as for example, that he said, “the monetary value of the ashes is upon me,” and afterwards he removed it outside and another person came and benefitted from the ashes, even though its commandment had already been performed, nevertheless, the laws of sacrilege apply, for since he benefitted from it and there is what is missing from the ashes, again, one cannot estimate how much they were worth when it is being evaluated, and is found that he is causing loss to that which is dedicated and because of this, he immediately commits sacrilege when he benefits from it.
+תורין – when he sanctified them (i.e., the turtledoves) prior to their maturation and the pigeons after their maturation.
+לא נהנין ולא מועלים – and this is not similar to lacking time (i.e., an offering cannot be made because its time to be offered has not yet arrived) for an animal/cattle which is holy prior to its appropriate time and it he offered it after his time, for an animal/cattle because this legal status required might easily have been attained because it is considered that it has sanctity when it possesses a defect in order to need redemption, it also has sanctify even when it is not at the appropriate time, but birds which one cannot say about them this regarding this legal status, for the defect does not invalidate the birds and they don’t have redemption, for redemption is only mentioned regarding cattle, that is so that theey don’t have the sanctity of being offered too early.
+תורין שלא הגיע זמנן מועלין בהן – since later on they are appropriate, they have the application of the laws of sacrilege now. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+במה דברים אמורים בקדשי מזבח – since milk and eggs are not appropriate for the altar, therefore they are not available for benefit and the laws of sacrilege do not apply to them.
+אבל בקדשי בדק הבית – that is so that the laws of sacrilege apply to them, since they are the sanctify of money, and are appropriate for the repair of the Temple house. But in the Gemara (Tractate Meilah 12b) it explains that this Mishnah is deficient and should be read as follows: When is this said? When they sanctified the things of the body to the altar, but if their monetary value is dedicated for the altar, such as if he said, “the value of this bird,” or “the value of this animal is dedicated to the Temple” to bring from them a burnt offering, it is made as if one dedicated them for the repair of the Temple house, for certainly the dedication of the monetary value of the altar, the laws of religious sacrilege apply to the eggs and the milk.
+
+Mishnah 6
+
+כל הראוי למזבח – it states that their body is appropriate.
+בור מלא מים – their body is appropriate for the repair of the Temple house for building, but their body is not appropriate for the altar, for it is not appropriate for the libation of waters but rather potable, running spring water, for they would not make water libations in the Temple other than from the waters of the Shiloah.
+אשפה מלאה זבל – its body is not appropriate either for the altar nor for repair of the Temple house but rather for its monetary value.
+שובך מלא יונים – it is appropriate for the altar but not for the repair of the Temple house.
+אילן מלא פירות – it is appropriate for the altar for First Fruits but not for the repair of the Temple house.
+שדה מלאה עשבים –  it is not appropriate either for the altar nor for the repair of the Temple house.
+ואין מועלין במה שבתוכן – they are not subject to the law of sacrilege in what they became more valuable after it was dedicated [to the Temple].
+ולד מעושרת (offspring of the tithe of cattle) – if a female cow came out tenth that passes under the shepherd’s staff (see Leviticus 27:32 – “All tithes of the herd or the flock – of all that passes under the shepherd’s staff, every tenth one – shall be holy to the LORD”), and it had a male issue prior to that, it cannot suck any further from her, for her male issue is unconsecrated, and she (i.e., the mother) is tithe, and it is found that he would be benefitting from the milk of something dedicated, for the tithing of cattle is something holy.
+ואחרים מתנדבים כן – meaning to say, this one “that passed under the shepherd’s staff” undefined, It should not suck from it (i.e., the tithe of cattle), but others that had donated [their beasts] beforehand, are permitted to make a condition prior to tithing that if the tithe of their cattle should be a female beast, its milk would be unconsecrated in order that its young can suck from her with legal permission, and similarly also with the offspring of that which is dedicated, that they would not dedicate the milk of their mother. Such is what my Rabbis/Teachers have explained, but it is spoken with an expression of uncertainty. But Maimonides explained [that the expression] “and others donate,” that whomever whose heart causes him to donate who donate milk to cause to suck the offspring of a tithed and dedicated animal, because it is forbidden for offspring to suck from them, for the Rabbis declared that it should be considered like shearing and Divine service that is forbidden with Holy Things. Therefore, they don’t have a remedy other than that others will donate milk to cause them (i.e., the offspring) to suck, since they were forbidden from sucking from the milk of their mother. And this is correct.
+לא יאכלו מגרוגרות של הקדש – and even if they made a condition that they would perform the work of their meals, we don’t eat from the dried figs of that which is dedicated [to the Temple], but rather, the treasure gives them the cost of food from that which is dedicated and they purchase [food] from the market.
+וכן פרה – that threshes in the vetches of that which is dedicated [to the Temple], we muzzle its mouth so that it doesn’t eat from that which is dedicated, as it is written (Deuteronomy 25:4): “You shall not muzzle an ox while it is threshing,” with threshing that is appropriate for it you don’t muzzle, but you do muzzle [an ox] with threshing of dedicated/sacred things that is not appropriate for it, for it is not permitted to eat that which is dedicated/consecrated [to the Temple].
+
+Mishnah 7
+
+שרשי אילן של הדיוט באין בשל הקדש (the roots of a privately owned tree that come into consecrated ground) – they do not benefit nor do the laws of sacrilege apply, for we follow after the tree, and this refers to the tree of a private person. But these words, when there is nothing between the tree of a private person and the sanctified property other than sixteen cubits or less. But if there is between them more than sixteen cubits, the laws of sacrilege apply with the roots that are growing in the sanctified field, for it no longer follows after the tree.
+ושל הקדש באין בשל הדיוט לא נהנין ולא מועלין – (see the Talmud, Tractate Bava Batra 26b) as for example that there is between a consecrated tree and the ground of a private person more than sixteen cubits, that the roots that are growing are of the private person and they don’t follow after the consecrated tee since they are distanced from it by so much, therefore, the laws of sacrilege do not apply, But if there isn’t between them sixteen cubits or less, the laws of sacrilege apply.
+מעין שהוא יוצא מתוך שדה הקדש – My Rabbis/Teachers explained for me, as for example, that a well that is unconsecrated flows/gushes forth in a privately owned field, but it continues and goes out and passes through a consecrated field. We don’t derive benefit from it within the consecrated field. But the laws of sacrilege do not apply, because it is through a private [field] that it gushes forth.
+יצאו – the water that is in this well that flows/gushes forth from the field of a private individual and passes in a consecrated field and leaves from the consecrated field, we derive benefit from it ab initio.
+המים שבכד של זהב – this is concerning the libation of water in the seven days of the Festival [of Sukkot] as is taught in the Mishnah (in Tractate Sukkah, Chapter 4, Mishnah 10): “As the rite concerning it [is performed] on a weekday, so the rite concerning it [is performed] on the Sabbath. But on the Eve of the Sabbath one would fill with water from the Shiloah a gold jug which was not sanctified [and he would leave it in a chamber (in the Temple)],” but from those waters, they would not derive benefit nor would the laws of religious sacrilege be applicable, for they were not sanctified for the water libation for religious sacrilege until they were placed in a golden flask, which is a sanctified utensil.
+ערבה – that they would lean them upright near the altar (literally, at the sides of the altar), as it is taught in the Mishnah in the Chapter “The Lulav and the Willow” (Chapter 4, Mishnah 5).
+נותנים היו ממנו בלולב – at the outside before they would lean it. For even though they did not gather it other than in order to lean it on the altar.
+
+Mishnah 8
+
+קן שבראש אילן של הקדש – that the bird bruilt it from the wood and chips that it brought from another place.
+שבאשרה יתיז בקנה – he should cause the nest to fall to the ground with a reed, and specifically, cause it to fly off, but he should not ascend on the Asherah/idolatrous tree, for if he ascends to take the nest, it is found that he is benefitting from the Asherah. But the eggs and the chicks that are in the nest, all the time that they need their mother, it is forbidden, whether at the top of a sanctified tree or whether at the top of an Asherah.
+המקדיש את החורש – the Aramaic translation of “forest,” thicket, wild-growing bushes.
+מועלים בכולו – in the trees and on the branches and on the leaves.
+
+הגזברים שלקחו את העצים – Maimonides explained, to include the pieces of wood that they cut with a saw at the time when they prepare them for beams, that they commit religious sacrilege with them.
+ולא בשפויין (but not with their shavings/planings/chips) – thin boards that they planed/sawed from the trees when they split them.
+נויה (sproutings, leaves and flowers) – leaves that are on the trees of the forest.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+קדשי המזבח מצטרפים זה עם זה למעילה – if he benefitted from two kinds of Holy Things of the altar at the equivalent of a penny, he has committed religious sacrilege/misappropriation. But they combine also up to an olive’s bulk because of eating from sacrileges offered with the inappropriate intention or remnants or something impure, or to make one liable above an olive’s bulk outside the Temple courtyard.
+קדשי בדק הבית מצטרפין זה עם זה – for religious sacrilege. But there is no inappropriate intention or remnant with them.
+קדשי מזבח וקדשי בדק הבית מצטרפים זה עם זה למעילה – but not for another thing, as we have said, that the Holy Things dedicated for the repair of the Temple do not have [the prohibitions] of offerings disqualified by inappropriate intention and remnant and ritual impurity.
+
+Mishnah 2
+
+חמשה דרים בעולה מצטרפים זה עם זה – to an olive’s bulk, to make one liable because of offering them outside the Temple courtyard, and to make one liable because of offerings disqualified by inappropriate intention, and remnant and [ritual] impurity, and for religious sacrilege if he benefitted from all of them the equivalent of a penny.
+והסולת – the meal offering that comes with the burnt offering.
+והיין – for the libations, for the burnt offering requires a meal-offering and libations.
+וששה בתודה – for the offering of thanksgiving requires bread added to the five things that are associated with the burnt-offering (i.e., meat, fat, fine flour, wine and oil). But all of them combine up to an olive’s bulk for offerings disqualified by inappropriate intention, and remnant and ritual impurity, but not for religious sacrilege, for the thanksgiving offering and the Lesser Holy Things do not have religious sacrilege, as is taught at the end of the first chapter [of Tractate Meilah, Mishnah 4).
+התרומה ותרומת מעשר – which is one one-hundredth of unconsecrated produce, and similarly, the tenth of the tenth of Demai/doubtfully tithed produce (see parallel text found in Tractate Orlah, Chapter 2, Mishnah 1).
+והחלה – for even it is called Terumah/heave-offering, as it is written (Numbers 15:20): “as the first yield of your baking, you shall set aside a loaf as a gift.”
+וביכורים – they are called Terumah/heave-offering, as the Master stated: (Deuteronomy 12:17): “or of your contributions”/"ותרומת ידך" – these are the first fruits, as it is written regarding them (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in from of the altar of the LORD your God].” (see Talmud Meilah 15b and Makkot 17a and parallels)
+מצטרפים זה עם זה לאסור – that if [one part of] leaven fell from all of them in order to make leavened bread within the started dough of unconcentrated produce [of ninety-nine parts], it is forbidden.
+ולחייב עליהן את החומש – he who eats from all of them inadvertently an olive’s bulk pays the one-fifth [in addition to the principal].
+
+Mishnah 3
+
+כל הפיגולים – from burnt-offerings, from sin-offerings, and from guilt-offerings and peace-offerings.
+מצטרפים זה עם זה – to consuming from them an olive’s bulk to becoming liable for extirpation. And similarly, all the remnants.
+כל הנבילות מצטרפים – and even the carrion of an unclean animal with the carrion of a pure animal, combine to an olive’s bulk regarding ritual impurity. But not in regard to flogging, for he is not flogged until he consumes an olive’s bulk of the carrion of only a pure animal, or an olive’s bulk from only an impure animal, because they are two categories/denominations, for one who consumes the flesh of an ritually impure animal is not flogged because of carrion other than because of his eating the flesh of an ritually impure animal.
+וכל השרצים מצטרפים זה עם זה – for an olive’s bulk, to make those who consume them liable for flogging, and the eight reptiles that are written in the Torah (Leviticus 11:29-30) combine with each other, to make those who consume them liable for a lentil’s bulk. According to the measure of their ritual impurity, so is the measure of their consumption.
+דם השרץ ובשרו מצטרפים – for we extend the scope/include them from Scripture as it is written (Leviticus 11:29): “the following shall be impure for you from among the things that swarm on the earth,” to include he blood of that which swarms that it will defile like its flesh.
+כל שטומאתו ושיעורו שוין (all things that are alike in [duration of] uncleanness and in requisite measure)– as, for example, carrion with carrion, or reptile/creeping animal with reptile/creeping animal.
+טומאתו ולא שיעורו ([in duration of] uncleanness but not in requisite measure) – as, for example, carrion and reptile as their uncleanness is similar, and both of them there are ritually unclean until evening, but not their requisite measure, [since] for carrion, the measure of its uncleanness is an olives bulk, whereas for reptiles, its measure is a lentil’s bulk.
+ושיעוריו ולא טומאתו – as for example, a carrion and a dead person, for both of them defile in an olive’s bulk. But not in its defilement, for whereas defilement with a dead person is seven [days], and defilement with a carrion is only until the evening.
+לא טומאתו ולא שיעורו – as for example, a dead person and a reptile, for defilement with a dead person is seven days, but defilement with a reptile is only until the evening. But with its requisite measure also, they are not equal/equivalent, for the measure of defilement with the dead is an olive’s bulk, and the measure of a reptile is as a lentil’s bulk.
+אלו אין מצטרפין זה עם זה – since they are separate entities.
+
+Mishnah 4
+
+שני שמות (two categories) – two separate negative commandments.
+בקל שבשניהם (the lesser of the two of them)- that is to say, it combines for [ritual] defilement even with the lesser requisite measurement, as for example, that it would combine for less than the equivalent of a lentil’s bulk of a creeping reptile to complete the equivalent of an olive’s bulk of a carrion, and all the more so, that it would not combine to the requisite greater measurement. And similar, half of an olive’s bulk of a dead corpse does not combine to a half of an olive’s bulk of carrion to become impure, even for the impurity until evening.
+אוכל שנטמא באב – this is the offspring of a first degree of uncleanness.
+שנטמא בולד הטומאה – this is the offspring of second degree of uncleanness.
+מצטרפין זה עם זה – to the equivalent of an egg’s bulk, which is the measurement of impurity for foodstuffs.
+לטמא בקל שבשניהם – to become third-degree [of uncleanness] in the manner that the second [degree of uncleanness] becomes third [degree of uncleanness], which is the lesser of the two of them. But it does not combine to that which would become second [degree of uncleanness] like it makes the first [degree of uncleanness] become second [degree of uncleanness], for if so, it was like the greater/more stringent of the two of them.
+
+Mishnah 5
+
+לפסול את הגויה – a person (i.e., a Kohen) who consumes ritually impure foods at the volume of half-a-loaf [of bread] which is an egg and a half [in volume] according to the words of Maimonides, and two eggs’ [bulk] according to the words of my Rabbis/Teachers, his body is made invalid from eating heave-offering/Terumah and invalidates the Terumah through his contact until he immerses [in a Mikveh].
+במזון שתי סעודות לעירוב (see also Tractate Eruvin, Chapter 8, Mishnah 2) – A person who wants to walk more than two-thousand cubits on Shabbat makes a joining of borders/ עירובי תחומין and places the food for two [Sabbath] meals in the place where he desires that he will establish his Eruv, and he walks from the place of his Eruv and beyond [another] two-thousand cubits. And this is six eggs according to Maimonides and eight eggs according to my Rabbis/Teachers.
+בכביצה לטמא טומאת אוכלין – for food does not defile with less than an egg, as it is written (Leviticus 11:34): “As to any food that may be eaten, [if shall become impure if it came in contact with water],” that implies a food that is eaten at once, and the Sages estimated that the esophagus does not hold more than the egg of a chicken.
+בכגרוגרת להוצאת שבת (see also Tractate Shabbat, Chapter 7, Mishnah 4) – a person who removes foodstuffs on the Sabbath from one domain to another is not liable with less than a dry fig’s bulk.
+בככותבת ביום הכיפורים (see also Tractate Yoma, Chapter 8, Mishnah 2)– The Biblical verse changed it and wrote (Leviticus 16:29): "תענו" /”you shall practice self-denial,” but did not write “תאכלו “/”you shall [not] eat,” that implies that the All-Merciful was not stringent other than with self-denial/affliction, and the Sages estimated that with a date a person’s mind is set at ease, ut less than a date, a person’s mind is not set at ease.
+לפסול את הגויה ברביעית – a person who drinks impure liquids at a volume of a quarter-LOG, his (i.e., the Kohen’s) body is invalidated from consuming heave-offering/Terumah and invalidates Terumah through his contact until he immerses [in a Mikveh]
+וכמלוא לוגמיו (a mouthful, a quantity of liquid filling up one’s cheek) – that he drinks a quantity filling up his cheek on Yoom Kippur is liable. Less than this, he is exempt (see Tractate Yoma, Chapter 8, Mishnah 2).
+
+Mishnah 6
+
+הערלה וכלאי הכרם מצטרפין (see also Tractate Orlah, Chapter 2, Mishnah 1) – that if he consumed half-of-a-measure from this one (i.e., Orlah/fruit that grows during the first three years after a tree was planted) and half-of-a-measure from that one (i.e., Kilei HaKerem/food crops in a vineyard – which unlike the prohibition of a mixture of seeds, it is prohibited to derive any benefit from the crop grown in the vineyard and all of the produce must be burned – see Tractate Kilayim), they combine [together to make that person liable] to be flogged [forty times – actually, forty minus one). Alternatively, Orlah and Kilei HaKerem are mixed together that fell into something permitted, they combine [to become prohibited] with dry produce in one out of two hundred, and with moist produce, if it provides a taste/flavor.
+אינן מצטרפין – since they are two distinctive categories, but if there is in a pot to nullify her taste of the Orlah/fruit that grows during the first three years after a tree was planted, on its own, and the taste of Kilei HaKerem/food crops in a vineyard on its own, everything is permitted. But the Halakha is not according to Rabbi Shimon.
+הבגד – which defiles [through the treading of someone with a flux] three handbreadths by three handbreadths.
+והשק – that it defiles [through the treading of someone with a flux or other impurities] four handbreadths by four handbreadths.
+והעור – five handbreadths by five handbreadths.
+והמפץ (poor-man’s mattress) – six handbreadths by six handbreadths. The cloth/בגד combines with the sack/שק – that is less than it, to become defiled by four handbreadths by four handbreadths. And similarly, each other combines to that which is a less than it, and all of them combine with each other to defile according to the lesser measurement of defilement, but not the lesser with the greater.
+מפני שהן ראוים לטמא מושב (suitable to be made unclean as that used for sitting) – that is to say, even though we have stated above (see Mishnah 3 of this chapter) that everything where their measurements are not equivalent they do not combine, here they combine even though their measurements are not equivalent, for since they are equivalent for this things – each one of them suitable to be made ritually impure as that used for the sitting of the person with a flux, therefore, they combine for the defilement of sitting.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+הנהנה שוה פרוטה מן ההקדש אע"פ לא פגם מעל (even though he did not cause deterioration) – it is a dispute between Rabbi Akiva and the Sages is explained in the Gemara (Tractate Meilah 18a) in regard to a garment worn between other [garments] (literally, “middle garment), for the garment deteriorates immediately, because he rubs himself against the walls. But they also don’t dispute also regarding the inner garment that is against his skin, for that one also deteriorates immediately on account of sweat, but only regarding the “middle garment” [do they dispute]. Rabbi Akiva holds for since that is a thing that does not deteriorate immediately, even though it does deteriorate after time, it is like something that has no deterioration and they commit religious sacrilege with it, because he benefited from it the equivalent of a penny. But the Rabbis hold for since there is deterioration regardless, we don’t commit religious sacrilege with it until he causes deterioration.
+כיצד – anything that does not deteriorate, as for example, [if a woman] put a chain around her neck, a golden chain/necklace dedicated to the Temple property, or a ring in her hand or she drank from a golden cup dedicated to the Temple property (see Tractate Tamid, Chapter 3, Mishnah 4). All of these, there is no deterioration in them, but rather, since she benefitted from them the worth of a penny, she has committed religious sacrilege. And how do we estimate benefit with them? We estimate how much a woman wants to give when she lends ornaments as they are to take them to a wedding meal to be honored by them, like that measurement that she pays to the Temple property the principal plus one-fifth when she used them.
+וכל דבר שיש בו פגם – as for example, he wore a shirt or covered himself with a cloak or used an ax to split wood, because they will eventually deteriorate, he did not commit sacrilege until he caused deterioration in them the equivalent value of a penny.
+תלש – [tore] hair.
+מן החטאת – we are speaking of a sin-offering of something with a defect that stands to be redeemed and it is something that has a deterioration, therefore, he did not commit sacrilege until he causes deterioration the equivalent value of a penny, but in the pure sin—offering that the pulling of wool and hair out [of the lamb], he didn’t do anything, for as such it is appropriate to be offered now, like it was at the beginning, it would be like the golden cup which is something that has no deterioration, and since he benefitted from it, he has committed religious sacrilege.
+כשהיא מתה כיון שנהנה מעל – for since it died, it is not redeemable, for we don’t redeem Holy Things to feed them to dogs, and we are speaking about whether it is was a pure sin-offering or a sin-offering with a defect (see Tractate Meilah 19a).
+
+Mishnah 2
+
+ופגם כחצי שיעור – as, for example, he wore Holy clothing with the benefit of the measurement equivalent to one-half of a penny and deterioration of one-half of a penny, that he tore it and caused deterioration to it like the measurement of one-half of a penny.
+שנהנה בשוה פרוטה דבר אחד – that it has in it deterioration but he didn’t cause deterioration.
+ופגם בשוה פרוטה בדבר אחר – as, for example, he spilled liquid of Holy things but did not benefit.
+הרי זה לא מעל עד שיהנה בשוה פרוטה ויפגום בשוה פרוטה בדבר אחד – on himself, and there will be on the thing that has in it deterioration, for regarding religious sacrilege, it is written (Leviticus 5:15): “[When a person commits a trespass,] being unwittingly remiss [about any of the LORD’s sacred things],” and with the consuming of heave offering, it is written (Numbers 18:32): “You will incur no guilt,” just as the sin that is stated regarding the eating of heave-offering one causes deterioration and derives benefit, and just as he caused deterioration and benefited, even the sin offering mentioned In regard to religious sacrilege, it needs to be that he causes deterioration and benefits and in that thing itself that he causes deterioration, he derived benefit and not with another thing (see Talmud Meilah 19b).
+
+Mishnah 3
+
+במקודשין אלא בבמה וכלי שרת – a pure animal/beast, a pure animal/beast that is of the Holy Things of the altar. For these don’t exist for the redemption and are not eligible for deterioration, for even if one person rode on the animal/beast and it became weak or he tore out [hair] from its wool, it is still worthy for sacrifice, but there is sacrilege after another sacrilege in it. And similarly, if one person drank from a golden cup, even if he caused it deterioration and it became worse, because it has the holiness [of the body], and does not refer to redemption, it is still appropriate for [Divine] service and there is in it one sacrilege after another. But the Holy Things of keeping the Temple in repair, as, for the example, the beasts/animals of the Holy Things of Temple repair, there is no religious sacrilege after religious sacrilege, because they are things that are redeemed, but because one person committed sacrilege with it when he removed it to unconsecrated use, furthermore, it lacks religious sacrilege.
+רבי אומר כל דבר – that has no deterioration and is not disqualified, which is every thing that has no redemption, like those that we mentioned, even if he caused deterioration to it, there is sacrilege following sacrilege. But there is a distinction between the first Tanna/teacher and Rabbi [Judah the Prince], regarding the pure Holy things of the Altar that were made in them defects, and he transgressed and slaughtered them prior to redemption. Rabbi [Judah the Prince] states that they should be buried, because they required placement and appraisement and that is not possible because they died Therefore, they should be buried, for since they no longer are capable of being redeemable, there is sacrilege following sacrilege, when someone benefits from them after ritual slaughter (and he adds the issue of the dedication of wood to the altar, for according to him, their law is like a sacrifice). But the Sages say that they should be redeemed (see Talmud Meilah 19b and Tractate Menahot 106b), for they don’t require placement and appraisement, and si the holiness of these monies there is no religious sacrilege following religious sacrilege. And the Halakah is according to the Sages.
+
+Mishnah 4
+
+הרי זה לא מעל – In the Gemara (Tractate Meilah 20a), it establishes it with the treasurer of the that which is consecrated, as they were the stone or beam that were transmitted to his hand from the outset, but when he took them for himself, they still were in the domain of that which is consecrated, for where he carried them in his house, they were in the domain of the consecrated as at first, but if he gave it to his fellow, he removed it from his domain and changed it from that which is consecrated to unconsecrated and he committed religious sacrilege, but his fellow did not commit sacrilege for it had already gone to unconsecrated matters.
+בנאה בתוך ביתו – he didn’t build it within the structure of his house in actuality , for if so, he would benefit immediately when he added it to the building of his house. But rather, as for example, when he placed it in the aperture in the roof looking to the ground floor that is not in the building, for now, he has no benefit until he will live underneath it and benefit from it the equivalent of a penny, such as that his produce were placed underneath the aperture in the roof, but rains were dripping upon them, but he closed the mouth of the aperture in the roof with a sanctified stone, since it protected them for the equivalent of a penny, he committed religious sacrilege.
+נתנה לבלן – in order that he would permit him to bathe in the bathhouse.
+
+Mishnah 5
+
+אכילתו ואכילת חברו – he ate one-half a measure and fed his fellow one-half a measure, or he benefitted one-half a measure and caused his fellow to benefit one-half a measure. And similarly, his benefit and the eating of his fellow, such as an amount which is one-half a measurement and his fellow ate half-a measurement or the opposite, all these combine to make him liable for a guilt-offering for sacrilege.
+ואפילו לזמן מרובה – as for example, that he ate one-half of a measurement today and one-half of a measurement the next day in one act of forgetfulness, or he ate or benefitted like one-half a measurement today and he friend or caused his fellow to benefit like a half-measurement for the morrow, they combine and even for an extended period of time, and as long as they would be in one act of forgetfulness, as it is written (Leviticus 5:15): “ When a person commits a trespass,” nevertheless, that he will commit a religious trespass, he would be liable for a guilt offering.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+השליח – the owner of the house/householder gave him (i.e., the agent) something that is dedicated to a sacred purpose of monies dedicated to the Temple to remove them in the designation of unconsecrated [things], and the agent performed his agency.
+בעל הבית מעל – for in regards to religious sacrilege, there Is a deputy to an illegal act (i.e., in this case, the responsibility for an illegal act can be shifted to the employer – as opposed to the normal scenario where it cannot – see Talmud Kiddushin 42b). But in entire Torah, there is no deputy for an illegal act except for the case of religious sacrilege/misappropriation because it is written concerning it (Numbers 5:6): “and that person realizes his guilt,” the person who acted inadvertently firs , which is the person who sent the individual representing him.
+תן בשר לאורחים – from that meat that is dedicated to a sacred purpose.
+ונתן להם כבד – [liver] dedicated to a sacred purpose.
+והוא אומר טלו שתים – but only/provided that the agent would say, “take two [pieces],” from my own intention, then the owner of the house committed sacrilege/misappropriation , for the agent did not abrogate his agency even though he added on to the words of the person sending him, therefore, the person sending him misappropriated/committed sacrilege for his agency had been fulfilled, and the agent [himself] misappropriated/committed sacrilege because he added of his own consent/knowledge, and the guests also are liable on the third piece [of meat] that they took from their own consent/knowledge. But if the agent did not say, “take two [pieces of meat] from my own knowledge,” but rather [said], “take two [pieces of meat] through the agency of the owner of the house,” the person who sent him committed sacrilege for his words had been fulfilled, but the agent is exempt because he [merely] added upon the agency of the owner of the house and did not abrogate his agency – but what he had added, he did not add with his own consent.
+גלוסקמא (chest/case) – in the Greek language, they call a chest/case a גלוסקמא (Genesis 50:26): “and placed in a coffin [in Egypt],” the Aramaic Targum/translation “and they placed him in a chest.”
+אע"פ שאמר בעל הבית לא יה בלבי אלא מזה כו' מעל – because the agent acted according to his statement/word, but matters that are in the heart are not matters (as he had abrogated his agency).
+
+Mishnah 2
+
+ביד חרש שוטה וקטן – who are not capable of carrying out a commission/agency, nevertheless, since his agency was done, the person who sent him committed sacrilege/misappropriation.
+החנוני – who received the money from the hand of the deaf-mute/חרש, imbecile/שוטה or the minor/קטן, is liable when he spends the monies of sacred property on his possessions.
+ונזכר – the householder [is reminded] prior to the monies reaching the hand of the storekeeper, and since he remembered, he furthermore is not liable for a sacrifice of sacrilege/misappropriation, for there is no sacrifice of misappropriation/sacrilege for a wanton act.
+החנוני חייב – and this is the case where the houseowner and the agent were reminded, for here, there is no one who acted inadvertently other than the storekeeper. But if the houseowner is reminded but the agent is not reminded, the agent committed misappropriation because inadvertently erred first.
+כיצד יעשה – that is to say if the storekeeper knew about this penny that it is holy prior to his spending it or that it became combined with the rest of the pennies that he has, how should he act and be free to use his pennies.
+
+Mishnah 3
+
+שניהם לא מעלו – the houseowner did not commit sacrilege for his agency was not performed with a penny, but the agent did not commit misappropriation because he did not abrogate his agency of the houseowner with a penny, but for less than a penny, there isn’t an liability for sacrilege.
+השליח מעל – that he abrogated the agency of the houseowner, whether with wicks or with candles, and there is In both of [the expenditure of] a penny.
+
+Mishnah 4
+
+שניהם מעלו – as long as that Etrog/citron would be worth two pennies like the houseowner gave him. The houseowner committed sacrilege since the agent purchased for him according to what he said and worth as he gave him, he thusly performed his agency, but the agent committed a misappropriation for he purchased of his own intention a pomegranate with a penny that was not in the agency of the houseowner.
+ר' יהודה אומר בעה"ב לא מעל – for he (i.e., the houseowner) said to the agent, If you would purchase an Etrog/citron for two pennies like I gave to you, you would bring me a large Etrog/citron worth four pennies, [but] now that you didn’t give other than a penny, you brought me an Etrog/citron worth two pennies which is a small and bad, it is found that you did not perform my agency. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+אם צרורין – tied up with an unusual knot even though it doesn’t have upon it a seal, or knots like the other knots and seals.
+לא ישתמש בהן – for he (i.e., the owner) revealed his intention that it was not appropriate that he should use that which was deposited, for since, he bound them in an unusual knot or placed upon it a seal.
+מותרין – it is called (i.e., loose), all the time that it is not tied with an unusual knot but rather it is tied like other ties and lacks a seal upon it.
+לפיכך אם הוציא מעל – for it is like the depositor said to him that he can use them, since they are not bound up, and he had indeed performed his agency, and the depositor also did not commit an act of sacrilege for he did not state explicitly that he (i.e., the money changer) can use them.
+החנוני – who sells produce or spices in the store.
+כבעל הבית – if he deposited with him (i.e., the storekeeper) money, even though they are not tied up, he may not use them, therefore if they were monies devoted to a sacred purpose and they were used, he has committed religious sacrilege/misappropriation.
+כשלחני – and he is permitted to use the monies that were deposited with him when they are not bound up, therefore, he did not commit a religious sacrilege.
+
+Mishnah 6
+
+כיון שהוציא את הראשונה – for the needs of his use, he has committed religious sacrilege.
+וחכמים אומרים – he did not commit religious sacrilege 
+until he spent all the money that was in the purse for the needs of unconsecrated products. And the Halakah is according to the Sages.
+פרוטה מן הכיס זה – that is to say, do not use up the penny from this purse until there will be in it something consecrated.
\ No newline at end of file
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+Bartenura on Mishnah Meilah
+ברטנורא על משנה מעילה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Meilah
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org
+
+Bartenura on Mishnah Meilah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+קדשי קדשים ששחטן בדרום – even though that their law is to be slaughtered in the north [part of the Temple courtyard] (see Tractate Zevakhim, Chapter 5, Mishnah 1), do not say that is like the one that is strangled (see Talmud Meilah 2a) for they were like Holy Things that died when they left the realm of religious sacrilege according to the Written Torah, that it comes to tell us that Holy Things/sacrifices that died are not worthy at all. But the south [part of the Temple courtyard] assuming that it is not appropriate for the Holy of Holies but is appropriate for offerings of lesser sanctity, therefore, they commit religious sacrilege with them, but a person who benefits from them the equivalent of a perutah/penny brings the sacrifice for religious sacrilege. But not only that they were slaughtered in the south and their blood was received In the north that one commits religious sacrilege because the essence of Divine service in the north is [according to law], and from the received tradition and onward, it is the commandment of the priesthood, but even if they were slaughtered in the north and the received their blood in the south, even though tha t the essence of the Divine service is in the south not according to the law, even so, they commit religious sacrilege through them.
+וזרק דמו בלילה – even though that night is not the time of offering [of the sacrifice), one commits religious sacrilege with them
+בלילה וזרק דמן ביום – his all the more so that one is committing religious sacrilege, because he sprinkled [the blood] during the day, which is the essence of Divine service. But it is taught “this but one doesn’t have to state that.”
+או ששחטן – [slaughtered them] in the north , and he thought about eating them outside of their time which is פיגול/an offering disqualified by improper intention which is punishable by extirpation/כרת , or outside of their place which is disqualified which does not have [punishment of] extirpation, one commits religious sacrilege through them.
+כלל אמר ר' יהושע כל שהיה לה שעת היתר לכהנים – even though it once again became disqualified and they are not permitted to eat them, nevertheless, we don’t commit religious sacrilege with them.
+שלנה – after sprinkling, or that it became defiled or that went outside of the courtyard after the sprinkling [of the blood], even though that it is not appropriate for the Kohanim, since it had one hour of availability to [for use[ prior to being left overnight, we don’t commit religious sacrilege with it, for we don’t call it “God’s holy things,” for it was appropriate for the Kohanim.
+ושקבלו פסולים וזרקו את דמה (the blood of which disqualified men have received or tossed) – the ineligible had received its blood, even though that those that sprinkled/tossed it were fit, or that those who sprinkled it were disqualified, even though who received it were fit. But if after the disqualified had received the blood and sprinkled it, the fit [priests] returned and received the rest of the lifeblood (i.e., the last blood that exits before the animal is dead -which is about one-fourth of a LOG – see Tractate Zevakhim, Chapter 3, Mishnah 1 ) and sprinkled it, thereby the sprinkling by the fit is makes inappropriate use of sacred property, but permits the meat to the Kohanim, there isn’t religious sacrilege. And these words refer to the rest of the disqualified, other than those who are ritually impure, but someone ritually impure who received the blood and sprinkled it, even though the fit returned and received the rest of the lifeblood [of the animal] and sprinkled it, the meat did not have a period of availability [for use by the Kohanim] and one commits religious sacrilege, for the ritually impure, since is appropriate for the Divine Service of the community, as the sacrifice of the community postpones the ritual defilement, when he he tossed the blood, the rest of he blood became remnants, and furthermore, the tossing by the fit of the blood is not an inappropriate use of sacred property to permit the meat, and among the disqualified, you don’t have an individual who makes the blood of the remnants other than the ritually impure alone.
+
+Mishnah 2
+
+בשר קדשי קדשים שיצא לפני זריקת דמים (beyond the veils of the courtyard) – and afterwards it (i.e., the meat) came in and afterwards tossed/sprinkled the blood.
+ר' אליעזר אומר מועלים בו – even though he tossed/sprinkled the blood, for Rabbi Eliezer holds that tossing/sprinkling [of the blood] does not take effect/benefit to [meat] that leaves to exclude something from religious sacrilege.
+ואין חייבין משום פגול נותר וטמא – for since it (i.e., the meat) left [the courtyard]. For tossing/sprinkling is fit for it establishes פיגול/an offering disqualified by proper intention, but it is not disqualified.
+רבי עקיבא – Rabbi Akiva holds that we don’t commit religious sacrilege with it. For he holds that tossing/sprinkling [of the blood] takes effect for [the meat] that goes out to exclude it from religious sacrilege.
+אבל חייבין כו' – but, the language of “surely!”/”truly!”- like truthfully. But when Rabbi Akiva said that tossing/sprinkling [the blood] take effect for [the meat] that leaves [from the courtyard], as for example, that part of the meat went out but not all of it, that because it is effective for that part that is inside [the courtyard], it is effective also for that part [of the meat] that left [the courtyard] to the outside. And the Halakha is according to Rabbi Akiva.
+אמר ר' עקיבא והרי המפריש חטאתו ואבדה – now he brings a proof to that which he sasid that tossing/sprinkling effects that [meat] which left [the Temple courtyard].
+והרי שתיהן עומדות (both of them are available)– are both slaughtered and their blood was received in two cups and he tossed/sprinkled the blood from one of them.
+לא כשם שדמה – of that one.
+פוטר את בשרה – from religious sacrilege.
+כך הוא פוטר את בשר חברתה– whose blood was not tossed/sprinkled, since he was able to sprinkle/toss the blood of which of them that he wanted.
+ואם פוטר דמה את בשר חברתה מן המעילה – even though it is disqualified, that it is permitted as a sin-offering. Does it not follow that it will exempt its own flesh, even though it was disqualified when it went out [of the courtyard?” But Rabbi Akiva did not say that just as its blood exempts its flesh, so too it exempts the flesh of its fellow [sacrifice], but rather, when he slaughtered two sin-offerings as one, because if he wanted, he toss/sprinkles from this one, if he wanted, he sprinkles/tosses from that one, but [in the case of] one after another, Rabbi Akiva did not say that the blood would exempt the flesh of its fellow [animal sacrifice].
+
+Mishnah 3
+
+אימורי קדשים קלים – we don’t commit religious sacrilege with those portions of the sacrifice offered on the altar of lesser Holy Things other than after the sprinkling/tossing of the blood, as we stated at the end of the chapter (see Mishnah 4), and if they went out [from the Temple courtyard] before the sprinkling/tossing of the blood.
+ר' אליעזר אומר אין מועלין בהן – just as that Rabbi Eliezer has [the opinion] that the sprinkling [of the blod] does not effect [meat] that leaves [the Temple courtyard] to exclude the meat of the most Holy Things from becoming religious sacrilege, here too, it does not take effect [for meat] that leaves to include the parts of the sacrifice offered on the altar of lesser Holy Things regarding religious sacrilege, and just as Rabbi Akiva has the opinion that sprinkling/tossing of the blood effects that [meat] which leaves [the Temple courtyard] to exclude the meat of the Most Holy Things from religious sacrilege, it effects that [meat] which leaves to include the portions of the sacrifice offered o the altar of lesser Holy Things regarding religious sacrilege.
+
+Mishnah 4
+
+מעשה דמים – this sprinkling/tossing of the blood.
+ואין מועלין בבשר – after the sprinkling/tossing of the blood, there is no religious sacrilege with the flesh/meat, for already it has its hour of availability [for use by] the Kohanim (see Mishnah 1 of this chapter), which isits leniency, for because of the sprinkling/tossing of the blood, there comes the leniency that we don’t have religious sacrilege with it.
+על זה ועל זה – whether for those portions of the sacrifices offered on the altar whether on the flesh/meat after the sprinkling/tossing [of the blood[.
+חייבין משום פיגול – if he had the wrong intention in one of the four [Divine] Services, for sprinkling/tossing [of the blood] establishes for the wrong intention and also establishes for remnants/left-overs and that which is ritually impure, and this is make a stringemcy.
+ובקדשים קלים – after the sprinkling/tossing [of the blood].
+כולו להחמיר – and they commit religious sacrilege with those portions of the sacrifice offered on the altar, for it is was already appropriate to “on High” (i.e.,God), and these are Holy Things and not the money of the owners.
+ועל זה ועל זה – whether on the portions of the sacrifice offered on the altar or on the meat/flesh, they are liable for it because of improper intention, left-overs/remnants, and that which is impure. And that means all of it is for stringency.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+חטאת העוף. הוכשרה ליפסל – that is to say, from when the bird is killed by pinching its neck with a finger nail, holiness is added to it, and it becomes disqualified if a טבול יום /a Kohen who has immersed himself that day, but is awaiting sunset, had come in contact with it or someone lacking atonement/מחוסר כפורים (i.e., like a woman after childbirth, a male or woman with a flux, a healed leper who have to bring a sacrifice to complete their purification). But especially if It was disqualified by a Tevul Yom. But it does not become unclean to make others unclean, for just as the Tevul Yom disqualifies the heave-offering/Terumah, so it also disqualifies that which is holy.
+הוזה דמה חייבין עליה משום פגול – for it refers to the sprinkling of the sin offering of a bird in the place of sprinkling of an animal/cattle, for sprinkling [of the blood] establishes disqualification of an offering of inappropriate intention when he thought about it prior to this like the sprinkling of the blood of cattle and furthermore, there is the prohibition of remnant and impurity.
+ואין בה מעילה – for since its blood had been sprinkled there is [in it] a moment of availability for the Kohanim.
+
+Mishnah 2
+
+מיצה דמה (the wringing/squeezing out of the blood) – the squeezing/wringing out of the burnt offering of the bird refers to the place of the sprinkling of the [blood] of the animal and the sprinkling of the sin-offering of the bird, for concerning the burnt-offering of the bird it is written (Leviticus 1:15 – also see Tractate Zevakhin 6:5): “and its blood shall be drained out [against the side of the altar].”
+עד שתצא לבית הדשן – for since all of it is burnt entirely, and there is no moment of availability [for use by the priests] at the end, one always commits religious sacrilege with it until it is burned entirely, and one takes from its ashes in the removal of the ashes from the altar, as it is written (Leviticus 6:3) “and he shall take up the ashes to which the fire has reduced the burnt- offering on the altar [and place them beside the altar].”
+
+Mishnah 3
+
+פרים הנשרפים – for the Kohanim do not have a moment of availability [for use] at all.
+הוזה דמן כו' – the sprinkling of their blood establishes them for inappropriate intention to be punishable by extirpation for a person who eats of them, if he had in mind an undue intention [in the performance of a sacrificial ceremony] at the time of the ritual slaughter to offer their portions of the sacrifices offered on the altar outside of their appropriate time, for since there is no moment of availability [for use] by the Kohanim, they commit religious sacrilege with them in the house of the ashes outside of the camp where they were burned if he benefited from them.
+עד שיתך הבשר (until the flesh is charred in small lumps) – that is to say, that it will be burned and become charcoal/used for kindling. But after it is charred into small lumps, furthermore, there is no sacrilege, for there is nothing where its command is performed where one commits religious sacrilege.
+
+Mishnah 4
+
+ואין מועלין בעורה – because it belongs to the Kohanim, as it is written (Leviticus 7:8): “the priest [who offers a man’s burnt offering] shall keep the skin of the burnt offering that he offered.”
+אבל מועלין בבשר – all the time that is burnet on the altar, it is burnt entirely.
+עד שתצא לבית הדשן – when they lift all the ashes from top of the altar and cast them in the ash heap. And furthermore, there is no sacrilege, for its command had already been done/fulfilled.
+
+Mishnah 5
+
+אין מועלין בבשר – for there is a period of availability for the Kohanim, for the meat of the sin-offering and guilt-offering and communal sacrifices of peace-offerings, are consumed by the Kohanim.
+אבל מועלין באימורים – for there is no period of availability for the Kohanim.
+
+Mishnah 6
+
+שתי הלחם – that we bring on Shavuot/Atzeret.
+קרמו פני הלחם בתנור (when they have formed a crust in the oven) – which is the beginning of their establishment, but this formation of a light crust on the dough is considered rendering fit to be made invalid by a Tevul Yom/one who immersed himself that day [but had to wait until sunset to be pure] and those lacking atonement [through bringing a sacrifice], like the ritual slaughtering of something of the Holy of Holies. But here, we don’t have the reading, "ובלינה" /being left overnight (which is found in the earlier Mishnayot of this chapter), because the “two loaves” are baked from the eve of the Festival [of Shavuot] and their baking does not supersede the festival and are eaten on the morrow on the Festival. But they are rendered fit to slaughter upon them the sacrifice, for since they have formed a light crust on their face, they are called, “bread.”
+ואין בהם מעילה – for there is no period of availability for the Kohanim, and their commandment has already been fulfilled.
+
+Mishnah 7
+
+לחם הפנים – here also we don’t have the reading "ובלינה"/being left overnight, because it is baked on Friday (i.e., the Eve of the Sabbath) and is not consumed until the following Sabbath.
+קרבו הבזיכין (when dishes of incense have been offered) – that is, its preliminary acts, that on Shabbat at the time of the removal of the bread, they would offer dishes of incense of frankincense.
+ואין בו מעילה – for it was permitted to the Kohanim and its command had been performed.
+
+Mishnah 8
+
+המנחות מועלין בהן משהוקדשו – through the sanctification of the mouth [enunciating it].
+ואין מועלין בשיריים – because there is a period of availability to the Kohanim.
+אבל מועלין בקומץ (with the handful of the meal offering the priest takes to be put on the altar) = until it is burned completely and it leaves to the ash heap according to the law of the parts of the sin-offering and guilt-offering burned on the altar. And after that, there is no sacrilege with it, for its commandment had been performed.
+
+Mishnah 9
+
+ומנחת נסכים – the meal offering that comes with the sacrifice where there are no remnants, and all of these are burned entirely.
+משהוקדשו – mere sanctification by mouth.
+ופגול אין בהן – because they don’t have permitting factors
+(i.e., in animal sacrifices the blood is the permitting factor while in meal offerings it is the handful of flour; an offering whose permitting factor was not offered is not rendered unfit by improper intention), as for example, peace-offerings and sin-offerings and guilt-offerings, that their blood permits the portions of offerings consumed on the altar and the meat/flesh to the Kohanim, or something that has a permitting factor to the altar alone, such as the burnt-offering of birds and oxen that are burned, that their blood is a permitting factor to the altar alone, as for example, the two loaves (brought as a communal sacrifice on Shavuot) that the blood of the lambs is the permitting factor, and the shewbread (see Leviticus 24:5-9) that are in the dishes are a permitting factor, as for example, the meal offerings that have a permitting factor through a handful of the meal offering which the priest takes to put on the altar. All of these, there is no liability because of inappropriate intention and left-over and impure until the permitting factors are offered, for this is written regarding inappropriate intention (Leviticus 7:18): “[If any of the flesh of his sacrifice of well-being is eaten on the third day,] it shall not be acceptable; [it shall not count for him who offered it. It is an offensive thing],” and we stated the same ceremonies which are needed for the atoning efficacy of the legally performed offering, are required for making it an unfit offering (the eating of which is punishable by extirpation). But the remnant and impure we derive from פיגול /offerings disqualified by inappropriate intention in Tractate Zevakhim in chapter two “All of the Sacrifices” /כל הזבחים (Talmud Zevakhim 28b and 45b).
+כל דבר שאין לו מתירין – like those of the handful of the meal offering which the priest takes to put on the altar and the frankincense which are themselves permitting factors themselves but they do not permit any other thing.
+חייב משום עליה משום נותר וטמא – because impure things we include them, from what is written (Leviticus 22:3): “if any man among your offspring, while in a state of impurity , partakes of any sacred donation that the Israelite people may consecrate to the LORD, that person shall be cut off [from before Me,” the Biblical verse speaks of all of the Holy Things to make one liable because it is impure, and that which is remnant is derived from the impure (see Talmud Zevakhim 45b).
+
+Chapter 3
+
+
+
+Mishnah 1
+
+ולד חטאת וכו' יומתו – that these are from five sin-offerings that we derive that they died, and these three have always died, whether prior to atonement or after atonement [of the person who brought them], for they are not offered. And this Mishnah is taught at the beginning of the fourth chapter of [Tractate] Temurah and there I have explained it.
+
+Mishnah 2
+
+המפריש מעות לנזירותו – but he didn’t specify, “these for my burnt-offering (he-lamb), and these for my sin-offering (ewe-lamb) and these for my peace-offering (ram).” (see Numbers 6:14)
+לא נהנים ולא מועלים – with all of these monies.
+מפני שהן ראויין להביא אותן שלמים – that is to say, that for each and every Me’ah (a small silver coin worth 32 Perutot or one-sixth of a Denar), we are able to say that he set them aside for peace-offerings. But peace-offerings are Lesser Holy Things and they don’t have the law of religious sacrilege associated with them, as is taught at the end of the first chapter [of Meilah, Mishnah 4], for Lesser Holy Things prior to the sprinkling/tossing of the blood, one does not commit sacrilege. But even though there is also among them the sin-offering and burnt-offering which are eligible for religious sacrilege, since there are also the monies for the peace-offerings which are not eligible for religious sacrilege, if he brought upon them the sacrilege sacrifice, we find that he brings unconsecrated things into the Temple courtyard, therefore, they are not available for benefit nor religious sacrilege.
+מת – A person who sets aside money, and these monies were undefined, as he did not specify that these were for the sin-offering and these for the burnt-offering and these for the peace-offering, all these monies would all [to the Temple treasury] as a donation.
+דמי חטאת ילכו לים המלח – for a sin-offering whose owners died.
+דמי עולה יביאו עולה – as we state [Tractate Kinim, at the end of Chapter 2 – Mishnah 5]: “The woman who died let her heirs bring her bunt-offering,” for it is a mere gift.
+ונאכלין ליום אחד – like the law regarding the peace-offering of the Nazir (see Mishnah Zevakhim, Chapter 5, Mishnah 6 - also found in a standard traditional Siddur as part of the morning service).
+ואינן טעונין לחם – for regarding bread, it is written (Numbers 6:19): ”and he shall place them (the shoulder of the ram, one unleavened cake and one unleavened wafer) and place them on he hands of the nazirite [after he has shaved his consecrated hair],” but he is not there since he died.
+
+Mishnah 3
+
+הדם בתחילה אין מועלין בו – that is prior to its (i.e., the blood’s) sprinkling/tossing, as it is written (Leviticus 17:11): “[For the life of the flesh is in the blood,] and I have assigned it to you for making expiation for your lives upon the altar,” for expiation I have given it but not for sacrilege.
+יצא לנחל קדרון ומועלין בו – that is after the sprinkling/tossing [of the blood on the altar]. As it is taught in the Mishnah (see Tractate Yoma, Chapter 5, Mishnah 6): “The two streams of blood that mingled together in the [flow of the] surrounding channel and flowed down into the Kidron Brook and are sold to gardeners for fertilizer and the law of sacrilege applies to them [until the sale].” This religious sacrilege is from the Rabbis and not from the Torah, for there is nothing where its command is performed and the law of religious sacrilege applies.
+יצאו לשיתין – a perforation was in the altar through which the libations would descend to pits, and these are the foundations of the altar which are hollow and very deep. But if he placed his hand inside and received the libations prior to their descending into the pit, he does not commit religious sacrilege, for their command had already been fulfilled.
+
+Mishnah 4
+
+דשון מזבח הפנימי והמנורה – their ashes [of the incense] and the remnants of the wicks of the Menorah he would remove [from the inner altar] and place them near the outer altar, the place where he places there the removal of the ashes from altar of the outer altar, and after he took them out to there, they are not available for benefit nor do the laws of sacrilege apply, for in these, it is not written (Leviticus 6:3): “and place them beside the altar” as with the ashes of the incense of the burnt-offering.
+המקדיש דשון בתחילה מועלים בו – this is what he said: a person who dedicates the monetary value of he ashes, at the outside, prior to his removing it to the Temple courtyard, the laws of sacrilege apply, as for example, that he said, “the monetary value of the ashes is upon me,” and afterwards he removed it outside and another person came and benefitted from the ashes, even though its commandment had already been performed, nevertheless, the laws of sacrilege apply, for since he benefitted from it and there is what is missing from the ashes, again, one cannot estimate how much they were worth when it is being evaluated, and is found that he is causing loss to that which is dedicated and because of this, he immediately commits sacrilege when he benefits from it.
+תורין – when he sanctified them (i.e., the turtledoves) prior to their maturation and the pigeons after their maturation.
+לא נהנין ולא מועלים – and this is not similar to lacking time (i.e., an offering cannot be made because its time to be offered has not yet arrived) for an animal/cattle which is holy prior to its appropriate time and it he offered it after his time, for an animal/cattle because this legal status required might easily have been attained because it is considered that it has sanctity when it possesses a defect in order to need redemption, it also has sanctify even when it is not at the appropriate time, but birds which one cannot say about them this regarding this legal status, for the defect does not invalidate the birds and they don’t have redemption, for redemption is only mentioned regarding cattle, that is so that theey don’t have the sanctity of being offered too early.
+תורין שלא הגיע זמנן מועלין בהן – since later on they are appropriate, they have the application of the laws of sacrilege now. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+במה דברים אמורים בקדשי מזבח – since milk and eggs are not appropriate for the altar, therefore they are not available for benefit and the laws of sacrilege do not apply to them.
+אבל בקדשי בדק הבית – that is so that the laws of sacrilege apply to them, since they are the sanctify of money, and are appropriate for the repair of the Temple house. But in the Gemara (Tractate Meilah 12b) it explains that this Mishnah is deficient and should be read as follows: When is this said? When they sanctified the things of the body to the altar, but if their monetary value is dedicated for the altar, such as if he said, “the value of this bird,” or “the value of this animal is dedicated to the Temple” to bring from them a burnt offering, it is made as if one dedicated them for the repair of the Temple house, for certainly the dedication of the monetary value of the altar, the laws of religious sacrilege apply to the eggs and the milk.
+
+Mishnah 6
+
+כל הראוי למזבח – it states that their body is appropriate.
+בור מלא מים – their body is appropriate for the repair of the Temple house for building, but their body is not appropriate for the altar, for it is not appropriate for the libation of waters but rather potable, running spring water, for they would not make water libations in the Temple other than from the waters of the Shiloah.
+אשפה מלאה זבל – its body is not appropriate either for the altar nor for repair of the Temple house but rather for its monetary value.
+שובך מלא יונים – it is appropriate for the altar but not for the repair of the Temple house.
+אילן מלא פירות – it is appropriate for the altar for First Fruits but not for the repair of the Temple house.
+שדה מלאה עשבים –  it is not appropriate either for the altar nor for the repair of the Temple house.
+ואין מועלין במה שבתוכן – they are not subject to the law of sacrilege in what they became more valuable after it was dedicated [to the Temple].
+ולד מעושרת (offspring of the tithe of cattle) – if a female cow came out tenth that passes under the shepherd’s staff (see Leviticus 27:32 – “All tithes of the herd or the flock – of all that passes under the shepherd’s staff, every tenth one – shall be holy to the LORD”), and it had a male issue prior to that, it cannot suck any further from her, for her male issue is unconsecrated, and she (i.e., the mother) is tithe, and it is found that he would be benefitting from the milk of something dedicated, for the tithing of cattle is something holy.
+ואחרים מתנדבים כן – meaning to say, this one “that passed under the shepherd’s staff” undefined, It should not suck from it (i.e., the tithe of cattle), but others that had donated [their beasts] beforehand, are permitted to make a condition prior to tithing that if the tithe of their cattle should be a female beast, its milk would be unconsecrated in order that its young can suck from her with legal permission, and similarly also with the offspring of that which is dedicated, that they would not dedicate the milk of their mother. Such is what my Rabbis/Teachers have explained, but it is spoken with an expression of uncertainty. But Maimonides explained [that the expression] “and others donate,” that whomever whose heart causes him to donate who donate milk to cause to suck the offspring of a tithed and dedicated animal, because it is forbidden for offspring to suck from them, for the Rabbis declared that it should be considered like shearing and Divine service that is forbidden with Holy Things. Therefore, they don’t have a remedy other than that others will donate milk to cause them (i.e., the offspring) to suck, since they were forbidden from sucking from the milk of their mother. And this is correct.
+לא יאכלו מגרוגרות של הקדש – and even if they made a condition that they would perform the work of their meals, we don’t eat from the dried figs of that which is dedicated [to the Temple], but rather, the treasure gives them the cost of food from that which is dedicated and they purchase [food] from the market.
+וכן פרה – that threshes in the vetches of that which is dedicated [to the Temple], we muzzle its mouth so that it doesn’t eat from that which is dedicated, as it is written (Deuteronomy 25:4): “You shall not muzzle an ox while it is threshing,” with threshing that is appropriate for it you don’t muzzle, but you do muzzle [an ox] with threshing of dedicated/sacred things that is not appropriate for it, for it is not permitted to eat that which is dedicated/consecrated [to the Temple].
+
+Mishnah 7
+
+שרשי אילן של הדיוט באין בשל הקדש (the roots of a privately owned tree that come into consecrated ground) – they do not benefit nor do the laws of sacrilege apply, for we follow after the tree, and this refers to the tree of a private person. But these words, when there is nothing between the tree of a private person and the sanctified property other than sixteen cubits or less. But if there is between them more than sixteen cubits, the laws of sacrilege apply with the roots that are growing in the sanctified field, for it no longer follows after the tree.
+ושל הקדש באין בשל הדיוט לא נהנין ולא מועלין – (see the Talmud, Tractate Bava Batra 26b) as for example that there is between a consecrated tree and the ground of a private person more than sixteen cubits, that the roots that are growing are of the private person and they don’t follow after the consecrated tee since they are distanced from it by so much, therefore, the laws of sacrilege do not apply, But if there isn’t between them sixteen cubits or less, the laws of sacrilege apply.
+מעין שהוא יוצא מתוך שדה הקדש – My Rabbis/Teachers explained for me, as for example, that a well that is unconsecrated flows/gushes forth in a privately owned field, but it continues and goes out and passes through a consecrated field. We don’t derive benefit from it within the consecrated field. But the laws of sacrilege do not apply, because it is through a private [field] that it gushes forth.
+יצאו – the water that is in this well that flows/gushes forth from the field of a private individual and passes in a consecrated field and leaves from the consecrated field, we derive benefit from it ab initio.
+המים שבכד של זהב – this is concerning the libation of water in the seven days of the Festival [of Sukkot] as is taught in the Mishnah (in Tractate Sukkah, Chapter 4, Mishnah 10): “As the rite concerning it [is performed] on a weekday, so the rite concerning it [is performed] on the Sabbath. But on the Eve of the Sabbath one would fill with water from the Shiloah a gold jug which was not sanctified [and he would leave it in a chamber (in the Temple)],” but from those waters, they would not derive benefit nor would the laws of religious sacrilege be applicable, for they were not sanctified for the water libation for religious sacrilege until they were placed in a golden flask, which is a sanctified utensil.
+ערבה – that they would lean them upright near the altar (literally, at the sides of the altar), as it is taught in the Mishnah in the Chapter “The Lulav and the Willow” (Chapter 4, Mishnah 5).
+נותנים היו ממנו בלולב – at the outside before they would lean it. For even though they did not gather it other than in order to lean it on the altar.
+
+Mishnah 8
+
+קן שבראש אילן של הקדש – that the bird bruilt it from the wood and chips that it brought from another place.
+שבאשרה יתיז בקנה – he should cause the nest to fall to the ground with a reed, and specifically, cause it to fly off, but he should not ascend on the Asherah/idolatrous tree, for if he ascends to take the nest, it is found that he is benefitting from the Asherah. But the eggs and the chicks that are in the nest, all the time that they need their mother, it is forbidden, whether at the top of a sanctified tree or whether at the top of an Asherah.
+המקדיש את החורש – the Aramaic translation of “forest,” thicket, wild-growing bushes.
+מועלים בכולו – in the trees and on the branches and on the leaves.
+
+הגזברים שלקחו את העצים – Maimonides explained, to include the pieces of wood that they cut with a saw at the time when they prepare them for beams, that they commit religious sacrilege with them.
+ולא בשפויין (but not with their shavings/planings/chips) – thin boards that they planed/sawed from the trees when they split them.
+נויה (sproutings, leaves and flowers) – leaves that are on the trees of the forest.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+קדשי המזבח מצטרפים זה עם זה למעילה – if he benefitted from two kinds of Holy Things of the altar at the equivalent of a penny, he has committed religious sacrilege/misappropriation. But they combine also up to an olive’s bulk because of eating from sacrileges offered with the inappropriate intention or remnants or something impure, or to make one liable above an olive’s bulk outside the Temple courtyard.
+קדשי בדק הבית מצטרפין זה עם זה – for religious sacrilege. But there is no inappropriate intention or remnant with them.
+קדשי מזבח וקדשי בדק הבית מצטרפים זה עם זה למעילה – but not for another thing, as we have said, that the Holy Things dedicated for the repair of the Temple do not have [the prohibitions] of offerings disqualified by inappropriate intention and remnant and ritual impurity.
+
+Mishnah 2
+
+חמשה דרים בעולה מצטרפים זה עם זה – to an olive’s bulk, to make one liable because of offering them outside the Temple courtyard, and to make one liable because of offerings disqualified by inappropriate intention, and remnant and [ritual] impurity, and for religious sacrilege if he benefitted from all of them the equivalent of a penny.
+והסולת – the meal offering that comes with the burnt offering.
+והיין – for the libations, for the burnt offering requires a meal-offering and libations.
+וששה בתודה – for the offering of thanksgiving requires bread added to the five things that are associated with the burnt-offering (i.e., meat, fat, fine flour, wine and oil). But all of them combine up to an olive’s bulk for offerings disqualified by inappropriate intention, and remnant and ritual impurity, but not for religious sacrilege, for the thanksgiving offering and the Lesser Holy Things do not have religious sacrilege, as is taught at the end of the first chapter [of Tractate Meilah, Mishnah 4).
+התרומה ותרומת מעשר – which is one one-hundredth of unconsecrated produce, and similarly, the tenth of the tenth of Demai/doubtfully tithed produce (see parallel text found in Tractate Orlah, Chapter 2, Mishnah 1).
+והחלה – for even it is called Terumah/heave-offering, as it is written (Numbers 15:20): “as the first yield of your baking, you shall set aside a loaf as a gift.”
+וביכורים – they are called Terumah/heave-offering, as the Master stated: (Deuteronomy 12:17): “or of your contributions”/"ותרומת ידך" – these are the first fruits, as it is written regarding them (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in from of the altar of the LORD your God].” (see Talmud Meilah 15b and Makkot 17a and parallels)
+מצטרפים זה עם זה לאסור – that if [one part of] leaven fell from all of them in order to make leavened bread within the started dough of unconcentrated produce [of ninety-nine parts], it is forbidden.
+ולחייב עליהן את החומש – he who eats from all of them inadvertently an olive’s bulk pays the one-fifth [in addition to the principal].
+
+Mishnah 3
+
+כל הפיגולים – from burnt-offerings, from sin-offerings, and from guilt-offerings and peace-offerings.
+מצטרפים זה עם זה – to consuming from them an olive’s bulk to becoming liable for extirpation. And similarly, all the remnants.
+כל הנבילות מצטרפים – and even the carrion of an unclean animal with the carrion of a pure animal, combine to an olive’s bulk regarding ritual impurity. But not in regard to flogging, for he is not flogged until he consumes an olive’s bulk of the carrion of only a pure animal, or an olive’s bulk from only an impure animal, because they are two categories/denominations, for one who consumes the flesh of an ritually impure animal is not flogged because of carrion other than because of his eating the flesh of an ritually impure animal.
+וכל השרצים מצטרפים זה עם זה – for an olive’s bulk, to make those who consume them liable for flogging, and the eight reptiles that are written in the Torah (Leviticus 11:29-30) combine with each other, to make those who consume them liable for a lentil’s bulk. According to the measure of their ritual impurity, so is the measure of their consumption.
+דם השרץ ובשרו מצטרפים – for we extend the scope/include them from Scripture as it is written (Leviticus 11:29): “the following shall be impure for you from among the things that swarm on the earth,” to include he blood of that which swarms that it will defile like its flesh.
+כל שטומאתו ושיעורו שוין (all things that are alike in [duration of] uncleanness and in requisite measure)– as, for example, carrion with carrion, or reptile/creeping animal with reptile/creeping animal.
+טומאתו ולא שיעורו ([in duration of] uncleanness but not in requisite measure) – as, for example, carrion and reptile as their uncleanness is similar, and both of them there are ritually unclean until evening, but not their requisite measure, [since] for carrion, the measure of its uncleanness is an olives bulk, whereas for reptiles, its measure is a lentil’s bulk.
+ושיעוריו ולא טומאתו – as for example, a carrion and a dead person, for both of them defile in an olive’s bulk. But not in its defilement, for whereas defilement with a dead person is seven [days], and defilement with a carrion is only until the evening.
+לא טומאתו ולא שיעורו – as for example, a dead person and a reptile, for defilement with a dead person is seven days, but defilement with a reptile is only until the evening. But with its requisite measure also, they are not equal/equivalent, for the measure of defilement with the dead is an olive’s bulk, and the measure of a reptile is as a lentil’s bulk.
+אלו אין מצטרפין זה עם זה – since they are separate entities.
+
+Mishnah 4
+
+שני שמות (two categories) – two separate negative commandments.
+בקל שבשניהם (the lesser of the two of them)- that is to say, it combines for [ritual] defilement even with the lesser requisite measurement, as for example, that it would combine for less than the equivalent of a lentil’s bulk of a creeping reptile to complete the equivalent of an olive’s bulk of a carrion, and all the more so, that it would not combine to the requisite greater measurement. And similar, half of an olive’s bulk of a dead corpse does not combine to a half of an olive’s bulk of carrion to become impure, even for the impurity until evening.
+אוכל שנטמא באב – this is the offspring of a first degree of uncleanness.
+שנטמא בולד הטומאה – this is the offspring of second degree of uncleanness.
+מצטרפין זה עם זה – to the equivalent of an egg’s bulk, which is the measurement of impurity for foodstuffs.
+לטמא בקל שבשניהם – to become third-degree [of uncleanness] in the manner that the second [degree of uncleanness] becomes third [degree of uncleanness], which is the lesser of the two of them. But it does not combine to that which would become second [degree of uncleanness] like it makes the first [degree of uncleanness] become second [degree of uncleanness], for if so, it was like the greater/more stringent of the two of them.
+
+Mishnah 5
+
+לפסול את הגויה – a person (i.e., a Kohen) who consumes ritually impure foods at the volume of half-a-loaf [of bread] which is an egg and a half [in volume] according to the words of Maimonides, and two eggs’ [bulk] according to the words of my Rabbis/Teachers, his body is made invalid from eating heave-offering/Terumah and invalidates the Terumah through his contact until he immerses [in a Mikveh].
+במזון שתי סעודות לעירוב (see also Tractate Eruvin, Chapter 8, Mishnah 2) – A person who wants to walk more than two-thousand cubits on Shabbat makes a joining of borders/ עירובי תחומין and places the food for two [Sabbath] meals in the place where he desires that he will establish his Eruv, and he walks from the place of his Eruv and beyond [another] two-thousand cubits. And this is six eggs according to Maimonides and eight eggs according to my Rabbis/Teachers.
+בכביצה לטמא טומאת אוכלין – for food does not defile with less than an egg, as it is written (Leviticus 11:34): “As to any food that may be eaten, [if shall become impure if it came in contact with water],” that implies a food that is eaten at once, and the Sages estimated that the esophagus does not hold more than the egg of a chicken.
+בכגרוגרת להוצאת שבת (see also Tractate Shabbat, Chapter 7, Mishnah 4) – a person who removes foodstuffs on the Sabbath from one domain to another is not liable with less than a dry fig’s bulk.
+בככותבת ביום הכיפורים (see also Tractate Yoma, Chapter 8, Mishnah 2)– The Biblical verse changed it and wrote (Leviticus 16:29): "תענו" /”you shall practice self-denial,” but did not write “תאכלו “/”you shall [not] eat,” that implies that the All-Merciful was not stringent other than with self-denial/affliction, and the Sages estimated that with a date a person’s mind is set at ease, ut less than a date, a person’s mind is not set at ease.
+לפסול את הגויה ברביעית – a person who drinks impure liquids at a volume of a quarter-LOG, his (i.e., the Kohen’s) body is invalidated from consuming heave-offering/Terumah and invalidates Terumah through his contact until he immerses [in a Mikveh]
+וכמלוא לוגמיו (a mouthful, a quantity of liquid filling up one’s cheek) – that he drinks a quantity filling up his cheek on Yoom Kippur is liable. Less than this, he is exempt (see Tractate Yoma, Chapter 8, Mishnah 2).
+
+Mishnah 6
+
+הערלה וכלאי הכרם מצטרפין (see also Tractate Orlah, Chapter 2, Mishnah 1) – that if he consumed half-of-a-measure from this one (i.e., Orlah/fruit that grows during the first three years after a tree was planted) and half-of-a-measure from that one (i.e., Kilei HaKerem/food crops in a vineyard – which unlike the prohibition of a mixture of seeds, it is prohibited to derive any benefit from the crop grown in the vineyard and all of the produce must be burned – see Tractate Kilayim), they combine [together to make that person liable] to be flogged [forty times – actually, forty minus one). Alternatively, Orlah and Kilei HaKerem are mixed together that fell into something permitted, they combine [to become prohibited] with dry produce in one out of two hundred, and with moist produce, if it provides a taste/flavor.
+אינן מצטרפין – since they are two distinctive categories, but if there is in a pot to nullify her taste of the Orlah/fruit that grows during the first three years after a tree was planted, on its own, and the taste of Kilei HaKerem/food crops in a vineyard on its own, everything is permitted. But the Halakha is not according to Rabbi Shimon.
+הבגד – which defiles [through the treading of someone with a flux] three handbreadths by three handbreadths.
+והשק – that it defiles [through the treading of someone with a flux or other impurities] four handbreadths by four handbreadths.
+והעור – five handbreadths by five handbreadths.
+והמפץ (poor-man’s mattress) – six handbreadths by six handbreadths. The cloth/בגד combines with the sack/שק – that is less than it, to become defiled by four handbreadths by four handbreadths. And similarly, each other combines to that which is a less than it, and all of them combine with each other to defile according to the lesser measurement of defilement, but not the lesser with the greater.
+מפני שהן ראוים לטמא מושב (suitable to be made unclean as that used for sitting) – that is to say, even though we have stated above (see Mishnah 3 of this chapter) that everything where their measurements are not equivalent they do not combine, here they combine even though their measurements are not equivalent, for since they are equivalent for this things – each one of them suitable to be made ritually impure as that used for the sitting of the person with a flux, therefore, they combine for the defilement of sitting.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+הנהנה שוה פרוטה מן ההקדש אע"פ לא פגם מעל (even though he did not cause deterioration) – it is a dispute between Rabbi Akiva and the Sages is explained in the Gemara (Tractate Meilah 18a) in regard to a garment worn between other [garments] (literally, “middle garment), for the garment deteriorates immediately, because he rubs himself against the walls. But they also don’t dispute also regarding the inner garment that is against his skin, for that one also deteriorates immediately on account of sweat, but only regarding the “middle garment” [do they dispute]. Rabbi Akiva holds for since that is a thing that does not deteriorate immediately, even though it does deteriorate after time, it is like something that has no deterioration and they commit religious sacrilege with it, because he benefited from it the equivalent of a penny. But the Rabbis hold for since there is deterioration regardless, we don’t commit religious sacrilege with it until he causes deterioration.
+כיצד – anything that does not deteriorate, as for example, [if a woman] put a chain around her neck, a golden chain/necklace dedicated to the Temple property, or a ring in her hand or she drank from a golden cup dedicated to the Temple property (see Tractate Tamid, Chapter 3, Mishnah 4). All of these, there is no deterioration in them, but rather, since she benefitted from them the worth of a penny, she has committed religious sacrilege. And how do we estimate benefit with them? We estimate how much a woman wants to give when she lends ornaments as they are to take them to a wedding meal to be honored by them, like that measurement that she pays to the Temple property the principal plus one-fifth when she used them.
+וכל דבר שיש בו פגם – as for example, he wore a shirt or covered himself with a cloak or used an ax to split wood, because they will eventually deteriorate, he did not commit sacrilege until he caused deterioration in them the equivalent value of a penny.
+תלש – [tore] hair.
+מן החטאת – we are speaking of a sin-offering of something with a defect that stands to be redeemed and it is something that has a deterioration, therefore, he did not commit sacrilege until he causes deterioration the equivalent value of a penny, but in the pure sin—offering that the pulling of wool and hair out [of the lamb], he didn’t do anything, for as such it is appropriate to be offered now, like it was at the beginning, it would be like the golden cup which is something that has no deterioration, and since he benefitted from it, he has committed religious sacrilege.
+כשהיא מתה כיון שנהנה מעל – for since it died, it is not redeemable, for we don’t redeem Holy Things to feed them to dogs, and we are speaking about whether it is was a pure sin-offering or a sin-offering with a defect (see Tractate Meilah 19a).
+
+Mishnah 2
+
+ופגם כחצי שיעור – as, for example, he wore Holy clothing with the benefit of the measurement equivalent to one-half of a penny and deterioration of one-half of a penny, that he tore it and caused deterioration to it like the measurement of one-half of a penny.
+שנהנה בשוה פרוטה דבר אחד – that it has in it deterioration but he didn’t cause deterioration.
+ופגם בשוה פרוטה בדבר אחר – as, for example, he spilled liquid of Holy things but did not benefit.
+הרי זה לא מעל עד שיהנה בשוה פרוטה ויפגום בשוה פרוטה בדבר אחד – on himself, and there will be on the thing that has in it deterioration, for regarding religious sacrilege, it is written (Leviticus 5:15): “[When a person commits a trespass,] being unwittingly remiss [about any of the LORD’s sacred things],” and with the consuming of heave offering, it is written (Numbers 18:32): “You will incur no guilt,” just as the sin that is stated regarding the eating of heave-offering one causes deterioration and derives benefit, and just as he caused deterioration and benefited, even the sin offering mentioned In regard to religious sacrilege, it needs to be that he causes deterioration and benefits and in that thing itself that he causes deterioration, he derived benefit and not with another thing (see Talmud Meilah 19b).
+
+Mishnah 3
+
+במקודשין אלא בבמה וכלי שרת – a pure animal/beast, a pure animal/beast that is of the Holy Things of the altar. For these don’t exist for the redemption and are not eligible for deterioration, for even if one person rode on the animal/beast and it became weak or he tore out [hair] from its wool, it is still worthy for sacrifice, but there is sacrilege after another sacrilege in it. And similarly, if one person drank from a golden cup, even if he caused it deterioration and it became worse, because it has the holiness [of the body], and does not refer to redemption, it is still appropriate for [Divine] service and there is in it one sacrilege after another. But the Holy Things of keeping the Temple in repair, as, for the example, the beasts/animals of the Holy Things of Temple repair, there is no religious sacrilege after religious sacrilege, because they are things that are redeemed, but because one person committed sacrilege with it when he removed it to unconsecrated use, furthermore, it lacks religious sacrilege.
+רבי אומר כל דבר – that has no deterioration and is not disqualified, which is every thing that has no redemption, like those that we mentioned, even if he caused deterioration to it, there is sacrilege following sacrilege. But there is a distinction between the first Tanna/teacher and Rabbi [Judah the Prince], regarding the pure Holy things of the Altar that were made in them defects, and he transgressed and slaughtered them prior to redemption. Rabbi [Judah the Prince] states that they should be buried, because they required placement and appraisement and that is not possible because they died Therefore, they should be buried, for since they no longer are capable of being redeemable, there is sacrilege following sacrilege, when someone benefits from them after ritual slaughter (and he adds the issue of the dedication of wood to the altar, for according to him, their law is like a sacrifice). But the Sages say that they should be redeemed (see Talmud Meilah 19b and Tractate Menahot 106b), for they don’t require placement and appraisement, and si the holiness of these monies there is no religious sacrilege following religious sacrilege. And the Halakah is according to the Sages.
+
+Mishnah 4
+
+הרי זה לא מעל – In the Gemara (Tractate Meilah 20a), it establishes it with the treasurer of the that which is consecrated, as they were the stone or beam that were transmitted to his hand from the outset, but when he took them for himself, they still were in the domain of that which is consecrated, for where he carried them in his house, they were in the domain of the consecrated as at first, but if he gave it to his fellow, he removed it from his domain and changed it from that which is consecrated to unconsecrated and he committed religious sacrilege, but his fellow did not commit sacrilege for it had already gone to unconsecrated matters.
+בנאה בתוך ביתו – he didn’t build it within the structure of his house in actuality , for if so, he would benefit immediately when he added it to the building of his house. But rather, as for example, when he placed it in the aperture in the roof looking to the ground floor that is not in the building, for now, he has no benefit until he will live underneath it and benefit from it the equivalent of a penny, such as that his produce were placed underneath the aperture in the roof, but rains were dripping upon them, but he closed the mouth of the aperture in the roof with a sanctified stone, since it protected them for the equivalent of a penny, he committed religious sacrilege.
+נתנה לבלן – in order that he would permit him to bathe in the bathhouse.
+
+Mishnah 5
+
+אכילתו ואכילת חברו – he ate one-half a measure and fed his fellow one-half a measure, or he benefitted one-half a measure and caused his fellow to benefit one-half a measure. And similarly, his benefit and the eating of his fellow, such as an amount which is one-half a measurement and his fellow ate half-a measurement or the opposite, all these combine to make him liable for a guilt-offering for sacrilege.
+ואפילו לזמן מרובה – as for example, that he ate one-half of a measurement today and one-half of a measurement the next day in one act of forgetfulness, or he ate or benefitted like one-half a measurement today and he friend or caused his fellow to benefit like a half-measurement for the morrow, they combine and even for an extended period of time, and as long as they would be in one act of forgetfulness, as it is written (Leviticus 5:15): “ When a person commits a trespass,” nevertheless, that he will commit a religious trespass, he would be liable for a guilt offering.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+השליח – the owner of the house/householder gave him (i.e., the agent) something that is dedicated to a sacred purpose of monies dedicated to the Temple to remove them in the designation of unconsecrated [things], and the agent performed his agency.
+בעל הבית מעל – for in regards to religious sacrilege, there Is a deputy to an illegal act (i.e., in this case, the responsibility for an illegal act can be shifted to the employer – as opposed to the normal scenario where it cannot – see Talmud Kiddushin 42b). But in entire Torah, there is no deputy for an illegal act except for the case of religious sacrilege/misappropriation because it is written concerning it (Numbers 5:6): “and that person realizes his guilt,” the person who acted inadvertently firs , which is the person who sent the individual representing him.
+תן בשר לאורחים – from that meat that is dedicated to a sacred purpose.
+ונתן להם כבד – [liver] dedicated to a sacred purpose.
+והוא אומר טלו שתים – but only/provided that the agent would say, “take two [pieces],” from my own intention, then the owner of the house committed sacrilege/misappropriation , for the agent did not abrogate his agency even though he added on to the words of the person sending him, therefore, the person sending him misappropriated/committed sacrilege for his agency had been fulfilled, and the agent [himself] misappropriated/committed sacrilege because he added of his own consent/knowledge, and the guests also are liable on the third piece [of meat] that they took from their own consent/knowledge. But if the agent did not say, “take two [pieces of meat] from my own knowledge,” but rather [said], “take two [pieces of meat] through the agency of the owner of the house,” the person who sent him committed sacrilege for his words had been fulfilled, but the agent is exempt because he [merely] added upon the agency of the owner of the house and did not abrogate his agency – but what he had added, he did not add with his own consent.
+גלוסקמא (chest/case) – in the Greek language, they call a chest/case a גלוסקמא (Genesis 50:26): “and placed in a coffin [in Egypt],” the Aramaic Targum/translation “and they placed him in a chest.”
+אע"פ שאמר בעל הבית לא יה בלבי אלא מזה כו' מעל – because the agent acted according to his statement/word, but matters that are in the heart are not matters (as he had abrogated his agency).
+
+Mishnah 2
+
+ביד חרש שוטה וקטן – who are not capable of carrying out a commission/agency, nevertheless, since his agency was done, the person who sent him committed sacrilege/misappropriation.
+החנוני – who received the money from the hand of the deaf-mute/חרש, imbecile/שוטה or the minor/קטן, is liable when he spends the monies of sacred property on his possessions.
+ונזכר – the householder [is reminded] prior to the monies reaching the hand of the storekeeper, and since he remembered, he furthermore is not liable for a sacrifice of sacrilege/misappropriation, for there is no sacrifice of misappropriation/sacrilege for a wanton act.
+החנוני חייב – and this is the case where the houseowner and the agent were reminded, for here, there is no one who acted inadvertently other than the storekeeper. But if the houseowner is reminded but the agent is not reminded, the agent committed misappropriation because inadvertently erred first.
+כיצד יעשה – that is to say if the storekeeper knew about this penny that it is holy prior to his spending it or that it became combined with the rest of the pennies that he has, how should he act and be free to use his pennies.
+
+Mishnah 3
+
+שניהם לא מעלו – the houseowner did not commit sacrilege for his agency was not performed with a penny, but the agent did not commit misappropriation because he did not abrogate his agency of the houseowner with a penny, but for less than a penny, there isn’t an liability for sacrilege.
+השליח מעל – that he abrogated the agency of the houseowner, whether with wicks or with candles, and there is In both of [the expenditure of] a penny.
+
+Mishnah 4
+
+שניהם מעלו – as long as that Etrog/citron would be worth two pennies like the houseowner gave him. The houseowner committed sacrilege since the agent purchased for him according to what he said and worth as he gave him, he thusly performed his agency, but the agent committed a misappropriation for he purchased of his own intention a pomegranate with a penny that was not in the agency of the houseowner.
+ר' יהודה אומר בעה"ב לא מעל – for he (i.e., the houseowner) said to the agent, If you would purchase an Etrog/citron for two pennies like I gave to you, you would bring me a large Etrog/citron worth four pennies, [but] now that you didn’t give other than a penny, you brought me an Etrog/citron worth two pennies which is a small and bad, it is found that you did not perform my agency. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+אם צרורין – tied up with an unusual knot even though it doesn’t have upon it a seal, or knots like the other knots and seals.
+לא ישתמש בהן – for he (i.e., the owner) revealed his intention that it was not appropriate that he should use that which was deposited, for since, he bound them in an unusual knot or placed upon it a seal.
+מותרין – it is called (i.e., loose), all the time that it is not tied with an unusual knot but rather it is tied like other ties and lacks a seal upon it.
+לפיכך אם הוציא מעל – for it is like the depositor said to him that he can use them, since they are not bound up, and he had indeed performed his agency, and the depositor also did not commit an act of sacrilege for he did not state explicitly that he (i.e., the money changer) can use them.
+החנוני – who sells produce or spices in the store.
+כבעל הבית – if he deposited with him (i.e., the storekeeper) money, even though they are not tied up, he may not use them, therefore if they were monies devoted to a sacred purpose and they were used, he has committed religious sacrilege/misappropriation.
+כשלחני – and he is permitted to use the monies that were deposited with him when they are not bound up, therefore, he did not commit a religious sacrilege.
+
+Mishnah 6
+
+כיון שהוציא את הראשונה – for the needs of his use, he has committed religious sacrilege.
+וחכמים אומרים – he did not commit religious sacrilege 
+until he spent all the money that was in the purse for the needs of unconsecrated products. And the Halakah is according to the Sages.
+פרוטה מן הכיס זה – that is to say, do not use up the penny from this purse until there will be in it something consecrated.
\ No newline at end of file
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@@ -0,0 +1,332 @@
+Bartenura on Mishnah Meilah
+ברטנורא על משנה מעילה
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה מעילה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>קדשי קדשים ששחטן בדרום.</b> אע״פ שדינן להשחט בצפון, לא תימא כמאן דחנקינהו דמו והוו כקדשים שמתו שיצאו ידי מעילה דבר תורה, קמשמע לן דקדשים שמתו לא חזו כלל, אבל דרום נהי דאינו ראוי לקדשי קדשים אבל ראוי הוא לקדשים קלים הלכך מועלין בהן, ומי שנהנה מהם שוה פרוטה מביא קרבן מעילה. ולא בלבד כי נשחטו בדרום וקבל דמן בצפון הוא דמועלין בהן משום דעיקר עבודה בצפון הוי [כדין], דמקבלה ואילך מצות כהונה, אלא אפילו שחטן בצפון וקבל דמן בדרום, אף על גב דעיקר עבודה הויא בדרום שלא כדין, אפילו הכי מועלין בהן:
+<b>וזרק דמן בלילה.</b> אע״ג דלילה לאו זמן הקרבה, מועלין בהן:
+<b>בלילה וזרק דמן ביום.</b> האי כל שכן הוא דמועלין, דהא זרק ביום דעיקר עבודה הוא. אלא זו ואין צריך לומר זו קתני:
+<b>או ששחטן.</b> בצפון, וחשב עליהן לאכלן חוץ לזמנן שהוא פגול שיש בו כרת, או חוץ למקומן שהוא פסול שאין בו כרת, מועלים בהן:
+<b>כלל אמר ר׳ יהושע כל שהיה לה שעת היתר לכהנים.</b> אע״ג דשוב נפסלה ואין רשאים לאכלן, אפילו הכי אין מועלין בהן:
+<b>שלנה.</b> לאחר זריקה, או שנטמאה או שיצאה חוץ לעזרה לאחר זריקה. אע״ג דאינה ראויה לכהנים, כיון דהיה לה שעה אחת היתר קודם שלנה, אין מועלים בה, דלאו קדשי ה׳ קרינן בה, דהא חזו לכהנים:
+<b>ושקבלו פסולים וזרקו את דמה.</b> קבלו פסולים את דמה אע״פ שזרקוהו כשרים, או שזרקוהו פסולים אע״פ שקבלוהו כשרים. ואם לאחר שקבלו פסולים את הדם וזרקוהו, חזרו כשרים וקבלו שאר דם הנפש וזרקוהו, הרי זריקת הכשרים מועלת ומתרת הבשר לכהנים ואין בו משום מעילה. והני מילי שאר פסולים חוץ מן הטמא, אבל טמא שקבל את הדם וזרקו, אע״פ שחזרו כשרים וקבלו שאר דם הנפש וזרקוהו, אין לבשר שעת היתר ומועלים בו, שהטמא הואיל וראוי לעבודת צבור, שקרבן צבור דוחה את הטומאה, כשזרק הדם נעשה שאר הדם שיריים ושוב אין זריקת הכשרים מועלת להתיר הבשר, ואין לך בפסולים מי שעושה הדם שיריים אלא הטמא בלבד:
+
+Mishnah 2
+
+<b>בשר קדשי קדשים שיצא לפני זריקת דמים.</b> ואחר כך נכנס ואחר כך זרק את הדם:
+<b>ר׳ אליעזר אומר מועלים בו.</b> אע״פ שזרק את הדם. דסבירא ליה לרבי אליעזר דזריקה לא מהני ליוצא לאפוקי מידי מעילה:
+<b>ואין חייבין עליו משום פגול נותר וטמא.</b> הואיל ויצא. דזריקה כשרה קא קבעה לפגול, ולא פסולה:
+<b>רבי עקיבא.</b> סבר אין מועלים בו. דקסבר דזריקה מהניא ליוצא לאפוקי ממעילה:
+<b>אבל חייבין כו׳</b> אבל, לשון ברם, כמו באמת. וכי אמר רבי עקיבא דזריקה מהני ליוצא, כגון שיצא מקצת הבשר ולא כולו, דמגו דמהניא לההוא מקצת שבפנים, מהניא נמי לההוא מקצת שיצא חוץ. והלכה כר׳ עקיבא:
+<b>אמר ר׳ עקיבא והרי המפריש חטאתו ואבדה.</b> השתא מייתי ראיה למאי דקאמר דזריקה מועלת ליוצא:
+<b>והרי שתיהן עומדות.</b> שחוטות ונתקבל דמן בשתי כוסות וזרק דמה של אחת מהן:
+<b>לא כשם שדמה.</b> של אותה:
+<b>פוטר את בשרה,</b> מן המעילה:
+<b>כך הוא פוטר את בשר חברתה</b> שלא נזרק דמה, מן המעילה, הואיל והיה יכול לזרוק דמה של איזו שירצה:
+<b>ואם פוטר דמה את בשר חברתה מן המעילה.</b> אע״ג דפסולה היא, דמותר חטאת היא. אינו דין שיפטר בשרה של עצמה, אע״פ שנפסלה ביוצא. ולא אמר ר׳ עקיבא כשם שדמה פוטר את בשרה כך הוא פוטר את בשר חברתה, אלא כששחט שתי החטאות כאחת, לפי שאם רצה מזה זורק רצה מזה זורק, אבל בזה אחר זה לא אמר ר׳ עקיבא שיהיה דמה פוטר בשר חברתה:
+
+Mishnah 3
+
+<b>אימורי קדשים קלים.</b> אין מועלים באימורי קדשים קלים אלא לאחר זריקת דמים, כדאמרינן בשלהי פרקין. ואם יצאו לפני זריקת דמים:
+<b>ר׳ אליעזר אומר אין מועלין בהן.</b> דכי היכי דאית ליה לר׳ אליעזר דאין זריקה מועלת ליוצא לאפוקי בשר קדשי קדשים ממעילה, הכי נמי אין מועלת ליוצא להביא אימורי קדשים קלים לידי מעילה. וכי היכי דאית ליה לר׳ עקיבא דזריקה מועלת ליוצא לאפוקי בשר קדשי קדשים מידי מעילה, מועלת נמי ליוצא להביא אימורי קדשים קלים לידי מעילה:
+
+Mishnah 4
+
+<b>מעשה דמים.</b> זו זריקת הדם:
+<b>ואין מועלין בבשר.</b> לאחר זריקת דמים אין מועלין בבשר, דכבר יש בו שעת היתר לכהנים. והיינו להקל, דמשום זריקת דמים אתיא ליה קולא דאין מועלין בו:
+<b>ועל זה ועל זה.</b> בין על האימורין בין על הבשר לאחר זריקה:
+<b>חייבין משום פגול.</b> אם פיגל באחת מארבע עבודות. דזריקה קובעת בפגול וקבעה נמי לנותר וטמא. והיינו להחמיר:
+<b>ובקדשים קלים.</b> לאחר זריקה:
+<b>כולו להחמיר.</b> דמועלין באימורים, דכבר חזו לגבוה וקדשים נינהו ולא ממון בעלים:
+<b>ועל זה ועל זה.</b> בין על האימורים בין על הבשר חייבין עליו משום פגול נותר וטמא. והיינו כולו להחמיר:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>חטאת העוף.</b> הוכשרה ליפסל. כלומר משנמלקה נתוספה בה קדושה, שהיא נפסלת אם נגע בה טבול יום או מחוסר כפורים. ודוקא נפסלת בטבול יום. אבל לא מיטמאה לטמא אחרים, שכשם שטבול יום פוסל את התרומה כך הוא פוסל את הקודש:
+<b>הוזה דמה חייבין עליה משום פגול.</b> דהזאה של חטאת העוף במקום זריקה דבהמה קאי, דהזאה קובעת פגול כשחשב בו קודם לכן כמו זריקת דם בבהמה, ושוב יש בו איסור נותר וטמא:
+<b>ואין בה מעילה.</b> דכיון דהוזה דמה יש [בה] היתר לכהנים:
+
+Mishnah 2
+
+<b>מיצה דמה.</b> מיצוי דעולת העוף קאי במקום זריקת הבהמה והזאה דחטאת העוף. דבעולת העוף כתיב ונמצה דמו:
+<b>עד שתצא לבית הדשן.</b> דכיון דכולה כליל ולית בה שעת היתר לבסוף, לעולם מועלין בה עד שתשרף כולה ותנטל מעפרה תרומת הדשן כדכתיב (ויקרא ו׳:ג׳) והרים את הדשן אשר תאכל האש:
+
+Mishnah 3
+
+<b>פרים הנשרפים.</b> אין בהן לכהנים היתר כלל:
+<b>הוזה דמן כו׳</b> הזאת דמן קובעתן לפגול לענוש כרת האוכל מהן אם חישב עליהם בשעת שחיטה להקטיר אימוריהן חוץ לזמנן, וכיון דלית בהו היתר לכהנים, מועלין בהן בבית הדשן חוץ למחנה היכא דנשרפו אם נהנה מהן:
+<b>עד שיותך הבשר.</b> כלומר שיהיה נשרף ונעשה פחמים. אבל לאחר שניתך, שוב אין בו מעילה, שאין לך דבר שנעשית מצותו ומועלים בו:
+
+Mishnah 4
+
+<b>ואין מועלין בעורה.</b> דלכהנים היא, כדכתיב (שם ז,) עור העולה אשר הקריב לכהן לו יהיה:
+<b>אבל מועלין בבשר.</b> כל זמן שהוא נשרף על גבי המזבח. דכליל הוא:
+<b>עד שתצא לבית הדשן.</b> שמרימים כל האפר מעל המזבח ומשליכים אותו לבית הדשן. ושוב אין בה מעילה, שכבר נעשית מצותה:
+
+Mishnah 5
+
+<b>אין מועלין בבשר.</b> דהא יש בו היתר לכהנים, דבשר חטאת ואשם וזבחי שלמי צבור, נאכל לכהנים:
+<b>אבל מועלין באימורים.</b> שאין בהן היתר לכהנים:
+
+Mishnah 6
+
+<b>שתי הלחם.</b> שמביאין בעצרת:
+<b>קרמו פני הלחם בתנור.</b> היינו תחילת תיקונן, וההיא קרימה בתנור חשיבא הכשר ליפסל בטבול יום ומחוסר כיפורים כשחיטה דקדשי קדשים. והכא לא גרסינן ובלינה, משום דשתי הלחם נאפות מערב יום טוב שאין אפייתן דוחה את היו״ט ונאכלות למחר ביום טוב. והוכשרו לשחוט עליהן את הזבח, דכיון דקרמו פניה קרויה לחם:
+<b>ואין בהן מעילה.</b> שיש בהן שעת היתר לכהנים וכבר נעשית מצותן:
+
+Mishnah 7
+
+<b>לחם הפנים.</b> הכא נמי לא גרסינן ביה ליפסל בלינה, שהרי נאפה בערב שבת ואינו נאכל עד לשבת האחרת:
+<b>קרבו בזיכים.</b> היינו מכשיריו, שבשבת בשעת סילוק הלחם היו מקריבין הבזיכין של לבונה:
+<b>ואין בו מעילה.</b> שהותר לכהנים ונעשית מצותו:
+
+Mishnah 8
+
+<b>המנחות מועלין בהן משהוקדשו.</b> בקדושת פה:
+<b>ואין מועלין בשיריים.</b> שיש בהן היתר לכהנים:
+<b>אבל מועלין בקומץ.</b> עד שישרף כולו ויצא לבית הדשן כדין אימורי חטאת ואשם. ולאחר כן אין מועלין בו, דהא נעשית מצותו:
+
+Mishnah 9
+
+<b>ומנחת נסכים.</b> מנחה הבאה עם הזבח שאין בה שיריים. וכל הני כליל נינהו:
+<b>משהוקדשו.</b> קדושת פה בעלמא:
+<b>ופגול אין בהן.</b> לפי שאין להם מתירין ואין פגול נוהג אלא בדבר שקרבו מתיריו כדלקמן:
+<b>כל שיש לו מתירין.</b> כגון שלמים וחטאות ואשמות, דדמן מתיר אימורים למזבח והבשר לכהנים. או דבר שיש לו מתירין למזבח בלבד, כגון עולת העוף ופרים הנשרפים, שדמן מתירן למזבח בלבד, וכגון שתי הלחם דדמן של כבשים הוו מתיריהן, ולחם הפנים דבזיכים הוו מתירין, וכגון מנחות דיש להן היתר בקומץ. כל הני אין חייבים עליהם משום פגול ונותר וטמא עד שיקרבו מתירין. דהכי כתיב גבי פיגול לא ירצה, ואמרינן כהרצאת כשר כך הרצאת פסול. ונותר וטמא יליף מפיגול במסכת זבחים בפרק כל הזבחים:
+<b>וכל דבר שאין לו מתירין.</b> כי הני הקומץ והלבונה דהן עצמן מתירין הן ואין מתיר אותם שום דבר אחר:
+<b>חייב עליה משום נותר וטמא.</b> משום טמא מרבינן להו, מדכתיב (ויקרא כ״ב:ג׳) כל איש אשר יקרב מכל זרעכם אל הקדשים אשר יקדישו בני ישראל לה׳ וטומאתו עליו ונכרתה, בכל הקדשים הכתוב מדבר לחייב עליה משום טמא. ונותר יליף מטמא:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ולד חטאת וכו׳ יומתו.</b> דהני נינהו מחמש חטאות דגמירי דמתות. והנך תלת לעולם מתות בין קודם כפרה בין לאחר כפרה, דלעולם לא קרבי. ומשנה זו שנויה בריש פרק ד׳ דתמורה ושם פירשנוה:
+
+Mishnah 2
+
+<b>המפריש מעות לנזירותו.</b> ולא פירש אלו לעולתי ואלו לחטאתי ואלו לשלמי:
+<b>לא נהנים ולא מועלים.</b> בכל אותן המעות:
+<b>מפני שהן ראויין להביא כולן שלמים.</b> כלומר דכל מעה ומעה מצינן למימר זו לשלמים הפריש. ושלמים קדשים קלים נינהו ואין בהן דין מעילה, כדתנן בשלהי פרק קמא, קדשים קלים לפני זריקת דמן אין מועלים. ואע״ג דאיכא נמי בהדייהו חטאת ועולה דבני מעילה נינהו, כיון דאיכא נמי דמי שלמים שאינן בני מעילה, אי קא מייתי עלייהו קרבן מעילה אשתכח דמייתי חולין בעזרה, הלכך לא נהנין ולא מועלין:
+<b>מת.</b> המפריש המעות. והיו המעות סתומים, שלא פירש אלו לחטאת ואלו לעולה ואלו לשלמים, יפלו כל המעות לנדבה:
+<b>דמי חטאת ילכו לים המלח.</b> דחטאת שמתו בעליה היא:
+<b>דמי עולה יביאו עולה.</b> כדאמרינן [קנים סוף פרק ב׳] האשה שמתה יביאו יורשיה את עולתה, דדורון בעלמא הוא:
+<b>ונאכלין ליום אחד.</b> כדין שלמי נזיר:
+<b>ואינן טעונין לחם.</b> דבלחם כתיב (במדבר ו׳:י״ט) ונתן על כפי הנזיר, והכא ליתיה, דמית:  
+
+Mishnah 3
+
+<b>הדם בתחילה אין מועלין בו.</b> היינו קודם זריקתו, דכתיב (ויקרא י״ז:י״א) ואני נתתיו לכם על המזבח לכפר, לכפרה נתתיו ולא למעילה:
+<b>יצא לנחל קדרון מועלין בו.</b> היינו בתר זריקה. כדתנן אלו ואלו היינו דמים החיצונים ודמים הפנימים הנשפכים על מזבח העולה, מתערבים באמה, סילון שבעזרה, ויוצאים לנחל קדרון ונמכרים לגננים לזבל. ומועלים בהן. והך מעילה, מדרבנן היא ולא מדאורייתא, דאין לך דבר שנעשית מצותו ומועלים בו:
+<b>יצאו לשיתין.</b> נקב היה במזבח שבו יורדים הנסכים לשיתין, דהיינו יסודות של מזבח שהן חלולים ועמוקים מאד. ואם הכניס ידו וקבל הנסכים קודם שירדו לתהום, אין מועלין בהן, שכבר נעשית מצותן:
+
+Mishnah 4
+
+<b>דשון מזבח הפנימי והמנורה.</b> הדשן שלהם ושירי הפתילות של מנורה, היה מוציא ומניחן אצל המזבח החיצון, מקום שמניח שם תרומת הדשן של מזבח החיצון. ואחר שהוציא שם לא נהנין ולא מועלים, דבהני לא כתיב ושמו אצל המזבח כמו בדשון מזבח העולה:
+<b>המקדיש דשון בתחילה מועלים בו.</b> הכי קאמר, המקדיש דמי דשון, בתחלה קודם שהוציאו לעזרה יש בו מעילה. כגון דאמר דמי דשון עלי ואח״כ הוציאו לחוץ ובא אחר ונהנה מן הדשון, אע״פ שכבר נעשית מצותו, אפ״ה מועלים בו, דכיון דנהנה ממנה וחסר מן הדשן, שוב ליכא לשער כמה היו דמיו כשנתערך זה, ונמצא זה מפסיד להקדש, משום הכי מועל בו לאלתר כשנהנה ממנו:
+<b>תורין.</b> שהקדישן קודם זמנן, ובני יונה שעבר זמנן:
+<b>לא נהנין ולא מועלים.</b> ולא דמו למחוסר זמן בבהמה שהוא קדוש קודם זמנו וקרב לאחר זמנו, דבהמה מגו דחשיבא דאית בה קדושה כשהיא בעלת מום להיות צריכה פדיון, אית בה נמי קדושה אפילו כשהיא מחוסר זמן, אבל עופות דליכא למימר בהו האי מגו, שהרי אין המום פוסל בעופות ולית בהו פדיון, שלא נאמר פדיון אלא בבהמה, הכי נמי אין בהן קדושת מחוסר זמן:
+<b>תורין שלא הגיע זמנן מועלין בהן.</b> כיון דלקמן מחזו, אית בהו מעילה השתא. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>במה דברים אמורים בקדשי מזבח.</b> הואיל וחלב וביצים אינן ראויין למזבח, הלכך לא נהנין ולא מועלים:
+<b>אבל בקדשי בדק הבית.</b> הכי נמי דמועלים בהן, הואיל וקדושת דמים הן, ראויין הן לבדק הבית. ובגמרא מפרש דמתניתין חסורי מחסרא והכי קתני, במה דברים אמורים, כשהקדישן קדושת הגוף למזבח, אבל הקדישן קדושת דמים לגבי מזבח כגון שאמר דמי עוף זה או דמי בהמה זו הקדש להביא מהם עולה, נעשה כמי שהקדישן לבדק הבית, דודאי בקדושת דמים דמזבח אית בה מעילה בביצים ובחלב:
+
+Mishnah 6
+
+<b>כל הראוי למזבח.</b> שגופן ראוי קאמר:
+<b>בור מלא מים.</b> גופן ראוי לבדק הבית לבנין, ואין גופן ראוי למזבח. שאין ראויין לניסוך המים אלא מים חיים, ולא היו מנסכים מים במקדש אלא ממי השילוח:
+<b>אשפה מלאה זבל.</b> אין גופה ראוי לא למזבח ולא לבדק הבית אלא לדמים:
+<b>שובך מלא יונים.</b> ראוי למזבח ולא לבדק הבית:
+<b>אילן מלא פירות.</b> ראוי למקדש לביכורים ולא לבדק הבית:
+<b>שדה מלאה עשבים.</b> אינה ראויה לא למזבח ולא לבדק הבית:
+<b>ואין מועלין במה שבתוכן.</b> דאין מועלים במה שהשביח לאחר שהוקדש:
+<b>ולד מעושרת.</b> אם יצאה נקבה עשירית תחת השבט, והיה לה בן קודם לכן, לא יינק שוב ממנה, שבנה חולין הוא והיא מעשר, ונמצא נהנה מחלב מוקדשים, שמעשר בהמה קודש הוא:
+<b>ואחרים מתנדבים כן.</b> כלומר, זו שהעבירה תחת השבט סתם, לא יינק ממנה, אבל אחרים שהתנדבו קודם לכן, רשאים להתנות קודם שתתעשר שאם תצא נקבה בעשירי יהא חלבה חולין כדי שיינק בנה ממנה בהיתר, וכן נמי בולד מוקדשים לא היו מקדישים חלב אמן. כך פירשו רבותי, ומגומגם הוא. ורמב״ם פירש, ואחרים מתנדבים, שמי שלבו נודבו היה מתנדב חלב להניק בן המעושרת ובן המוקדשים, לפי שאסור לבן לינק מהן, דשויוה רבנן כגיזה ועבודה דאסורים בקדשים, הלכך אין להן תקנה אלא שאחרים יתנדבו חלב להניקן, כיון שנאסרו לינק מחלב אמן. וישר הוא:
+<b>לא יאכלו מגרוגרות של הקדש.</b> ואפילו התנו שיעשו מלאכה במזונותיהן אין אוכלים מגרוגרות של הקדש, אלא הגזבר נותן להם דמי מזונות משל הקדש והם קונים מן השוק:
+<b>וכן פרה.</b> שדשה בכרשיני הקדש, חוסם פיה שלא תאכל משל הקדש, דכתיב (דברים כ״ה:ד׳) לא תחסום שור בדישו, בדיש שראוי לו לא תחסום, אבל אתה חוסם בדיש של הקדש שאינו ראוי לו, שהרי הוא אסור לאכול בהקדש:
+
+Mishnah 7
+
+<b>שרשי אילן של הדיוט באין בשל הקדש.</b> לא נהנים ולא מועלים, דבתר אילן אזלינן ואילן בשל הדיוט קאי. והני מילי, כשאין בין אילן של הדיוט לקרקע של הקדש אלא שש עשרה אמה או פחות. אבל אם יש ביניהן ייתר משש עשרה אמה, מועלין בשרשים הגדלים בשדה הקדש, דלא גרירי תו בתר אילן:
+<b>ושל הקדש באין בשל הדיוט לא נהנין ולא מועלין.</b> כגון שיש בין אילן של הקדש לקרקע של הדיוט יותר משש עשרה אמה, דשרשים הגדילים בשל הדיוט לא גרירי בתר אילן של הקדש הואיל ורחוקים ממנו כל כך, הלכך לא מועלין. אבל אם אין ביניהן אלא שש עשרה אמה או פחות, מועלים בהן:
+<b>מעין שהוא יוצא מתוך שדה הקדש.</b> רבותי פירשוה לי, כגון דמעין של חולין הוא ונובע בשדה של הדיוט, אלא שנמשך ויוצא ועובר בתוך שדה של הקדש. לא נהנים ממנו בתוך שדה של הקדש. ולא מועלים, דמשל הדיוט הוא נובע:
+<b>יצאו.</b> המים שבמעין זה שנובע משדה של הדיוט ועובר בשדה של הקדש יצא משדה של הקדש, נהנים ממנו לכתחילה:
+<b>המים שבכד של זהב.</b> גבי ניסוך המים בשבעת ימי החג תנן כמעשהו בחול כך מעשהו בשבת אלא שהיה ממלא מערב שבת חבית של זהב שאינה מקודשת מן השילוח, ובאותן מים לא נהנים ולא מועלין, דלא איקדשו לניסוך המים למעילה עד שינתנו לצלוחית של זהב דהיינו כלי מקודש:
+<b>ערבה.</b> שהיו זוקפים אותה אצל המזבח, כדתנן בפרק לולב וערבה [משנה ה׳]:
+<b>נותנים היו ממנו בלולב.</b> בתחילה קודם שזקפוה. ואע״פ שלא לקטוה אלא כדי לזקפה על גבי מזבח:
+
+Mishnah 8
+
+<b>קן שבראש אילן.</b> של הקדש. שבנאו העוף מעצים וקסמין שהביא ממקום אחר:
+<b>שבאשרה יתיז בקנה.</b> יפיל הקן לארץ בקנה ויהנה ממנו. ודוקא יתיז. אבל לא יעלה על האשרה, דאם עולה ליטול הקן, נמצא נהנה מן האשרה. והביצים והאפרוחים שבקן, כל זמן שצריכים לאמן אסורים בין שבראש אילן של הקדש בין שבראש האשרה:
+<b>המקדיש את החורש.</b> תרגום יער, חורשא:
+<b>מועלים בכולו.</b> בעצים ובענפים ובעלים:
+<b>הגזברים שלקחו את העצים.</b> שקנו עצים מיער של חולין לצורך קורות:
+<b>מועלים בעצים.</b> רמב״ם פירש, לאתויי חתיכות עצים שחותכין במגירה בעת שמתקנים אותן לקורות, שמועלין בהן:
+<b>ולא בשפויין.</b> נסרים דקות שנוסרין מן העצים כשמחליקין אותן:
+<b>נמיה.</b> עלין שבעצי היער:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>קדשי המזבח מצטרפים זה עם זה למעילה.</b> אם נהנה משני מיני קדשי מזבח בשוה פרוטה, מעל. ומצטרפים נמי לכזית לחייב עליהם משום אוכל פגול או נותר או טמא, או לחייב למעלה כזית בחוץ:
+<b>קדשי בדק הבית מצטרפין זה עם זה.</b> למעילה. אבל פגול ונותר וטמא אין בהן:
+<b>וקדשי מזבח וקדשי בדק הבית מצטרפים זה עם זה</b> למעילה. אבל לא לדבר אחר, כדאמרן דקדשי בדק הבית לית בהי פגול ונותר וטמא:
+
+Mishnah 2
+
+<b>חמשה דברים בעולה מצטרפים זה עם זה לכזית.</b> לחייב משום מעלה בחוץ, ולחייב משום פגול ונותר וטמא, ומשום מעילה אם נהנה מכולן בשוה פרוטה:
+<b>הסולת.</b> המנחה הבאה עם העולה:
+<b>והיין.</b> לנסכים. שהעולה טעונה מנחה ונסכים:
+<b>וששה בתודה.</b> שהתודה טעונה לחם מוסף על חמשה דברים שבעולה. וכולן מצטרפין לכזית, לפגול ונותר וטמא, אבל לא למעילה, שהתודה קדשים קלים ואין בהן מעילה, כדתנן בשלהי פרק קמא:
+<b>התרומה ותרומת מעשר.</b> שהיא אחד ממאה של חולין. וכן תרומת מעשר של דמאי:
+<b>והחלה.</b> שאף היא קרויה תרומה, דכתיב (במדבר ט״ו:כ׳) ראשית עריסותיכם חלה תרימו תרומה:
+<b>והביכורים.</b> קרויין תרומה, דאמר מר ותרומת ידך אלו ביכורים, דכתיב בהו (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:
+<b>מצטרפים זה עם זה לאסור.</b> שאם נפל מכולן שאור כדי לחמץ בתוך עיסה של חולין, נאסרת:
+<b>ולחייב עליהן את החומש.</b> האוכל מכולן כזית בשגגה משלם את החומש:
+
+Mishnah 3
+
+כל הפגולים. מעולה מחטאת ומאשם ומשלמים:
+<b>מצטרפים זה עם זה.</b> לאוכל מהן כזית להיות חייב כרת. וכן כל הנותרים:
+<b>כל הנבלות מצטרפות.</b> ואפילו נבילת בהמה טמאה עם נבילת בהמה טהורה, מצטדפים לכזית לענין טומאה. אבל לא למלקות, שאינו לוקה עד שיאכל כזית מנבלת בהמה טהורה לבדה, או כזית מן הטמאה לבדה, לפי שהן שני שמות, שאין אוכל בשר בהמה טמאה לוקה משום נבילה אלא משום אוכל בשר בהמה טמאה:
+<b>וכל השרצים מצטרפים זה עם זה.</b> לכזית, לחייב את האוכלן מלקות, ושמונה שרצים הכתובים בתורה מצטרפים זה עם זה, לחייב האוכלן בכעדשה. כשיעור טומאתן כך שיעור אכילתן:
+<b>דם השרץ ובשרו מצטרפים.</b> דמרבינן מקרא דכתיב (ויקרא י״א) וזה לכם הטמא בשרץ השורץ על הארץ, לרבות דם השרץ שיהיה מטמא כבשרו:
+<b>כל שטומאתו ושיעורו שוין.</b> כגון נבילה ונבילה, או שרץ ושרץ:
+<b>טומאתו ולא שיעורו.</b> כגון נבילה ושרץ דטומאתן שוה, דתרווייהו הוי טומאתן עד הערב. ולא שיעורו, דנבילה שיעור טומאתה בכזית, ושרץ שיעורו בכעדשה:
+<b>שיעורו ולא טומאתו.</b> כגון נבילה ומת, דתרווייהו מטמאין בכזית. ולא טומאתו, דאילו טומאת מת, שבעה, וטומאת נבילה לא הוי אלא עד הערב:
+<b>לא טומאתו ולא שיעורו.</b> כגון מת ושרץ, דטומאת מת הוי שבעה, וטומאת שרץ עד הערב. ובשיעורו נמי אינן שוין, דשיעור מת בכזית ושיעור שרץ בכעדשה:
+<b>אלו אין מצטרפין זה עם זה.</b> הואיל ומוחלקין הן:
+
+Mishnah 4
+
+<b>שני שמות.</b> שני לאוין חלוקין:
+<b>כקל שבשניהם.</b> כלומר, דלא מצטרף לטומאה אפילו לשיעור קל, כגון שיצטרף פחות מכעדשה דשרץ להשלים כזית דנבילה, וכל שכן דלא מצטרף לשיעור חמור. וכן חצי זית של מת אין מצטרף לחצי זית של נבילה לטמא אפילו לטומאת ערב:
+<b>האוכל שנטמא באב.</b> זהו ולד ראשון:
+<b>ושנטמא בולד.</b> הטומאה. זהו ולד שני:
+<b>מצטרפין זה עם זה.</b> לכביצה, שהיא שיעור טומאת אוכלין:
+<b>לטמא כקל שבשניהם.</b> לעשות שלישי כדרך השני לעשות שלישי, והיינו כקל שבשניהם. אבל אין מצטרפין להכי שיעשו שני כמו שעושה ראשון שני, דא״כ היה כחמור שבשניהם:
+
+Mishnah 5
+
+<b>לפסול את הגויה.</b> האוכל אוכלים טמאים בכחצי פרס, שהוא ביצה ומחצה לדברי רמב״ם, ושני ביצים לדברי רבותי, נפסלת גוייתו מלאכול בתרומה, ופוסל את התרומה במגעו עד שיטבול:
+<b>במזון שתי סעודות לעירוב.</b> הרוצה ללכת יותר מאלפים אמה בשבת עושה עירובי תחומין ומניח מזון שתי סעודות במקום שרוצה שיקנה לו עירובו, והולך ממקום עירובו ולהלן אלפים אמה. והוא ששה ביצים לדברי רמב״ם, ושמונה ביצים לדברי רבותי:
+<b>בכביצה לטמא טומאת אוכלין.</b> שאין אוכל מטמא בפחות מכביצה, דכתיב (ויקרא י״א) מכל האוכל אשר יאכל, דמשמע אוכל הנאכל בבת אחת, ושיערו חכמים שאין בית הבליעה מחזיק יותר מביצת תרנגולת:
+<b>בכגרורת להוצאת שבת.</b> המוציא אוכלים בשבת מרשות לרשות אינו חייב בפחות מכגרוגרות:
+<b>בככותבת ביום הכיפורים.</b> ששינה הכתוב וכתב תענו, ולא כתב לא תאכלו, דמשמע דלא קפיד רחמנא אלא אעינוי, ושיערו חכמים דבכותבת מיתבא דעתיה דאניש, בפחות מככותבת לא מיתבא דעתיה:
+<b>לפסול את הגויה ברביעית.</b> השותה משקים טמאים ברביעית, נפסלה גוייתו מלאכול בתרומה ופוסל את התרומה במגעו עד שיטבול:
+<b>וכמלוא לוגמיו.</b> שהשותה ביוה״כ מלוא לוגמיו, חייב. פחות מכן, פטור:  
+
+Mishnah 6
+
+<b>הערלה וכלאי הכרם מצטרפין.</b> שאם אכל חצי שיעור מזה וחצי שיעור מזה, מצטרפין ללקות את הארבעים. אי נמי, ערלה וכלאי הכרם מעורבים יחד שנפלו לתוך היתר, מצטרפים לאסור ביבש במאתים, ובלח בנותן טעם:
+<b>אינן מצטרפין.</b> כיון דשני שמות נינהו. אלא אם יש בקדירה לבטל טעם הערלה בפני עצמה וטעם כלאי הכרם בפני עצמו הכל מותר. ואין הלכה כר׳ שמעון:
+<b>הבגד.</b> שהוא מטמא שלשה על שלשה:
+<b>והשק.</b> שהוא מטמא ארבעה על ארבעה:
+<b>והעור.</b> חמשה על חמשה:
+<b>והמפץ.</b> ששה על ששה. הבגד מצטרף לשק שקל הימנו, לטמא בארבעה על ארבעה. וכן כל אחד מצטרף לקל. וכולן מצטרפים זה עם זה לטמא כשיעור הטומאה הקלה, אבל לא הקל עם החמור:
+<b>מפני שהן ראוים לטמא מושב.</b> כלומר אע״ג דאמרן לעיל דכל שאין שיעורן שוה אינן מצטרפין, הכא מצטרפין אע״פ שאין שיעורן שוה, הואיל והן שוין לדבר זה שכל אחד מהן ראוי לטמא במושב הזב, הלכך מצטרפין לטומאת מושב:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>הנהנה שוה פרוטה מן ההקדש אע״פ שלא פגם מעל.</b> פלוגתא דר׳ עקיבא ורבנן מפרש בגמרא כגון בלבושא מציעאה. דלבוש מבחוץ פגים לאלתר, לפי שמתחכך בכתלים. ולא אפליגו נמי בלבוש דלפנים לגבי בשריה, דההוא נמי פגים לאלתר מחמת זיעה, אלא בלבושא מציעאה. ר׳ עקיבא סבר הואיל והוי דבר דלא פגים לאלתר אע״ג דפגים לאחר זמן הוי כדבר שאין בו פגם ומועלים בו, כיון שנהנה בשוה פרוטה. ורבנן סברי, הואיל ויש בו פגם מכל מקום, אין מועלים בו עד שיפגום:
+<b>כיצד.</b> דבר שאין בו פגם, כגון נתנה קטלא בצוארה, רביד של זהב של הקדש, או טבעת בידה, או שתתה בכוס של זהב של הקדש, כל הני אין בהם פגם בכך, אלא כיון שנהנית מהן שוה פרוטה, מעלה. וכיצד משערים בהן הנאה, אומדין כמה אשה רוצה ליתן שישאילוה תכשיטים כמות הללו להוליכן לבית המשתה להתכבד בהן, כאותו שיעור משלמת להקדש קרן וחומש כשנשתמשה בהן:
+<b>וכל דבר שיש בו פגם.</b> כגון לבש בחלוק, או כיסה בטלית, או בקע בקרדום. כיון דעומדים ליפגם, לא מעל עד שיפגום בהם בשוה פרוטה:
+<b>תלש.</b> שער:
+<b>מן החטאת.</b> בחטאת בעלת מום איירי דעומדת ליפדות ודבר שיש בו פגם הוא, הלכך לא מעל עד שיפגום בשוה פרוטה. אבל בחטאת תמימה דתלישת צמר ושער לא עביד בה מידי, שכך היא ראויה להקרבה עכשיו כמו שהיתה מתחילה, הויא ככוס של זהב שהוא דבר שאין בו פגם, וכיון שנהנה ממנה מעל:
+<b>כשהיא מתה כיון שנהנה מעל.</b> דכיון שמתה לאו בת פדיה היא, דאין פודים את הקדשים להאכילן לכלבים. ומיירי בין בחטאת תמימה בין בחטאת בעלת מום: 
+
+Mishnah 2
+
+<b>ופגם בכחצי.</b> שיעור. כגון, לבש בגדי קודש בהנאת שיעור שוה חצי פרוטה ופגם בכחצי פרוטה, שקרע בו ופגמו כשיעור חצי פרוטה:
+<b>ששנהנה בשוה פרוטה בדבר אחד.</b> שיש בו פגם ולא פגם:
+<b>ופגם בשוה פרוטה בדבר אחר.</b> כגון שפך משקה של קודש ולא נהנה:
+<b>הרי זה לא מעל עד שיהנה בשוה פרוטה ויפגום בשוה פרוטה בדבר אחד.</b> בעצמו, ויהיה דבר שיש בו פגם. דבמעילה כתיב (ויקרא ה׳:ט״ו,) וחטאה בשגגה, ובאוכל תרומה כתיב (במדבר י״ח:ל״ב) ולא תשאו עליו חטא, מה חטא האמור באוכל תרומה פוגם ונהנה, ובמה שפגם נהנה, אף חטאת האמור במעילה צריך שיהיה פוגם ונהנה ובאותו דבר בעצמו שפוגם נהנה ולא בדבר אחר:
+
+Mishnah 3
+
+<b>במקודשין אלא בהמה וכלי שרת.</b> בהמה תמימה, בהמת קדשי מזבח תמימה. דהני לאו לפדייה קיימי ולאו בני פגימה נינהו, שאפילו רכב אחד על גבי בהמה והכחישה או תלש מן צמרה, עדיין ראויה היא לקרבן, ויש בה מועל אחר מועל. וכן שתה אחד בכוס של זהב, אפילו אם פגמו ופחתו, כיון דקדוש[ת הגוף] הוא ולאו לפדיה קאי, ראוי הוא עדיין לשירות ויש בו מועל אחר מועל. אבל קדשי בדק הבית כגון בהמת קדשי בדק הבית, אין בהם מועל אחר מועל, משום דבני פדייה נינהו, וכיון שמעל בו אחד שהוציאו לחולין תו לית בה מעילה:
+<b>רבי אומר כל דבר.</b> שאין לו פגם, שאינו נפסל, דהיינו כל דבר שאין לו פדיון כי הני דאמרן, אפילו פגמו יש בו מועל אחר מועל. ואיכא בין תנא קמא לרבי קדשי מזבח תמימים שנעשו בעלי מומים ועבר ושחטן קודם פדייה. רבי אומר יקברו, משום דבעו העמדה והערכה ולא אפשר דהא מתו, הלכך יקברו, וכיון דלא הוו תו בני פדייה יש בו מועל אחר מועל הנהנה מהן לאחר שחיטה. וחכמים אומרים יפדו, דלא בעו העמדה והערכה, וכיון דקדושת דמים נינהו אין בו מועל אחר מועל. והלכה כחכמים:  
+
+Mishnah 4
+
+<b>הרי זה לא מעל.</b> בגמרא מוקי לה בגזבר של הקדש, שהאבן והקורה של הקדש היו מסורות בידו מתחילה, וכי נטלן לעצמו עדיין הם ברשות הקדש, דכל היכא דמטלטל להו בביתיה הוו ברשות הקדש כבתחילה. אבל כי נתנה לחברו, הוציאה מרשותו ושינה מהקדש לחול ומעל, וחבירו לא מעל שכבר יצאה לחולין:
+<b>בנאה בתוך ביתו.</b> לא בנאה ממש, דאם כן הרי נהנה מיד שהוסיף בבנין ביתו. אלא כגון שנתנה על פי ארובה שלא בבנין, דהשתא אין לו הנאה עד שידור תחתיה ויהנה בה בשוה פרוטה, כגון שהיו פירותיו נתונים תחת הארובה, והיו גשמים דולפים עליהם, וסתם פי ארובה באבן של הקדש, כיון שהגין עליהן בשוה פרוטה, מעל:
+<b>נתנה לבלן.</b> כדי שיניחנו לרחוץ בבית המרחץ:
+
+Mishnah 5
+
+<b>אכילתו ואכילת חברו.</b> אכל הוא חצי שיעור והאכיל את חברו חצי שיעור, או נהנה הוא חצי שיעור וההנה את חברו חצי שיעור, וכן הנאתו ואכילת חברו, כגון סך הוא חצי שיעור וחבירו אכל חצי שיעור, או איפכא, כל אלו מצטרפים לחייבו אשם מעילות:
+<b>ואפילו לזמן מרובה.</b> כגון שאכל חצי שיעור היום וחצי שיעור למחר בהעלם אחד, או שאכל או נהנה כחצי שיעור היום והאכיל או ההנה את חברו כחצי שיעור למחר, מצטרפים ואפילו לזמן מרובה, ובלבד שיהיו בהעלם אחד, דכתיב (ויקרא ה׳:ט״ו) כי תמעול מעל, מכל מקום שתמעול נתחייב באשם:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>השליח.</b> שנתן לו בעל הבית הקדש או מעות הקדש להוציאם בתורת חולין, ועשה השליח שליחותו:
+<b>בעל הבית מעל.</b> דבמעילה יש שליח לדבר עבירה. ובכל התורה כולה אין שליח לדבר עבירה, חוץ ממעילה משום דכתיב בה (במדבר ה׳) ואשמה הנפש ההיא, מי ששגג תחילה דהיינו המשלח:
+<b>תן בשר לאורחים.</b> מאותו בשר של הקדש:
+<b>ונתן להם כבד.</b> של הקדש:
+<b>והוא אומר טלו שתים וכו׳</b> ובלבד שיאמר השליח טלו שתים מדעתי, אז בעל הבית מעל, דלא עקר השליח שליחותו אע״פ שהוסיף על דברי המשלח, הלכך המשלח מעל שהרי נעשית שליחותו, והשליח מעל על זאת שהוסיף מדעתו, והאורחים נמי חייבים על השלישית שנטלו מדעתם. אבל אם לא אמר השליח טלו שתים מדעתי, אלא טלו שתים בשליחות בעל הבית, המשלח מעל שהרי נעשה דברו, והשליח פטור מפני שהוסיף על שליחות בעל הבית ולא עקר את השליחות ומה שהוסיף לא הוסיף מדעתו:
+<b>גלוסקמא.</b> בלשון יון קורין לתיבה גלוסקוס. וישם בארון, תרגום ירושלמי ושוון יתיה בגלוסקמא:
+<b>אע״פ שאמר בעל הבית לא היה בלבי אלא מזה כו׳ מעל.</b> לפי שעשה השליח מאמרו, ודברים שבלב אינן דברים:  
+
+Mishnah 2
+
+<b>ביד חרש שוטה וקטן.</b> שאינן בני שליחות. אפילו הכי הואיל ונעשית שליחותו המשלח מעל:
+<b>החנוני.</b> שקבל המעות מיד חרש שוטה וקטן, חייב כשיוציא המעות של הקדש בחפציו:
+<b>ונזכר.</b> בעל הבית קודם שהגיעו המעות ליד חנוני, וכיון שנזכר שוב אינו חייב קרבן מעילה, שאין קרבן מעילה אצל מזיד:
+<b>החנוני חייב.</b> והוא שנזכרו בעל הבית והשליח, דהשתא אין כאן שוגג אלא חנוני. אבל אם נזכר בעל הבית ולא נזכר השליח, השליח מעל שהוא שגג תחלה:
+<b>כיצד יעשה.</b> כלומר אם ידע החנוני בפרוטה זו שהיא קודש קודם שיוציאנה ונתערבה כבר עם שאר פרוטות שיש לו, כיצד יעשה ויהיה מותר להשתמש בפרוטותיו:
+
+Mishnah 3
+
+<b>שניהם לא מעלו.</b> בעה״ב לא מעל שהרי לא נעשית שליחותו בפרוטה, והשליח לא מעל שלא עקר שליחותו של בעה״ב בפרוטה, ובפחות מפרוטה ליכא חיוב מעילה:
+<b>השליח מעל.</b> שעקר שליחותו של בעה״ב בין בפתילות בין בנרות ויש בשניהן פרוטה:
+
+Mishnah 4
+
+<b>שניהם מעלו.</b> והוא שיהא אותו האתרוג שוה שני פרוטות כמו שנתן לו בעה״ב. בעה״ב מעל כיון שקנה לו השליח כמו שאמר ושוה כמו שנתן לו, הרי נעשית שליחותו. והשליח מעל, שהרי קנה רמון בפרוטה מדעתו שלא בשליחות בעה״ב:
+<b>ר׳ יהודה אומר בעה״ב לא מעל.</b> דאמר ליה לשליח אילו היית קונה אתרוג בשתי פרוטות כמו שנתתי לך היית מביא לי אתרוג גדול שוה ארבע פרוטות, עכשיו שלא נתת אלא פרוטה הבאת לי אתרוג שוה שתי פרוטות שהוא קטן ורע, ונמצא שלא עשית שליחותי. ואין הלכה כר׳ יהודה:
+
+Mishnah 5
+
+<b>אם צרורין.</b> קשורים קשר משונה אע״פ שאין עליו חותם, או קשורים כשאר קשרים וחתומין:
+<b>לא ישתמש בהן.</b> דגלי דעתיה דלא ניחא ליה שישתמש בהן הנפקד, הואיל וקשרן קשר משונה או הטיל עליו חותם:
+<b>מותרין.</b> קרי כל זמן שאין קשורים קשר משונה אלא קשור כשאר קשרים ואין עליו חותם:
+<b>לפיכך אם הוציא לא מעל.</b> דהוי כאילו אמר לו המפקיד שישתמש בהן, כיון שלא היו צרורין, והרי שליחותו עשה, והמפקיד נמי לא מעל דהא לא אמר לו בפירוש שישתמש בהן:
+<b>החנוני.</b> שמוכר פירות או בשמים בחנות:
+<b>כבעל הבית.</b> ואם הפקידו אצלו מעות, אף על פי שאינן צרורים, לא ישתמש בהם, הלכך אם היו מעות של הקדש ונשתמש בהן מעל:
+<b>כשלחני.</b> ומותר להשתמש במעות שהפקידו אצלו כשאינן צרורים, הלכך לא מעל. והלכה כר׳ יהודה:
+
+Mishnah 6
+
+<b>כיון שהוציא את הראשונה.</b> לצורך תשמישו מעל:
+<b>וחכמים אומרים.</b> לא מעל:
+<b>עד שיוציא.</b> כל המעות שבכיס לצורך חולין. והלכה כחכמים:
+<b>פרוטה מן הכיס זה.</b> כלומר לא תכלה פרוטה מכיס זה עד שיהא בה הקדש:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Meilah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Meilah/Hebrew/merged.txt
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@@ -0,0 +1,335 @@
+Bartenura on Mishnah Meilah
+ברטנורא על משנה מעילה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Meilah
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה מעילה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>קדשי קדשים ששחטן בדרום.</b> אע״פ שדינן להשחט בצפון, לא תימא כמאן דחנקינהו דמו והוו כקדשים שמתו שיצאו ידי מעילה דבר תורה, קמשמע לן דקדשים שמתו לא חזו כלל, אבל דרום נהי דאינו ראוי לקדשי קדשים אבל ראוי הוא לקדשים קלים הלכך מועלין בהן, ומי שנהנה מהם שוה פרוטה מביא קרבן מעילה. ולא בלבד כי נשחטו בדרום וקבל דמן בצפון הוא דמועלין בהן משום דעיקר עבודה בצפון הוי [כדין], דמקבלה ואילך מצות כהונה, אלא אפילו שחטן בצפון וקבל דמן בדרום, אף על גב דעיקר עבודה הויא בדרום שלא כדין, אפילו הכי מועלין בהן:
+<b>וזרק דמן בלילה.</b> אע״ג דלילה לאו זמן הקרבה, מועלין בהן:
+<b>בלילה וזרק דמן ביום.</b> האי כל שכן הוא דמועלין, דהא זרק ביום דעיקר עבודה הוא. אלא זו ואין צריך לומר זו קתני:
+<b>או ששחטן.</b> בצפון, וחשב עליהן לאכלן חוץ לזמנן שהוא פגול שיש בו כרת, או חוץ למקומן שהוא פסול שאין בו כרת, מועלים בהן:
+<b>כלל אמר ר׳ יהושע כל שהיה לה שעת היתר לכהנים.</b> אע״ג דשוב נפסלה ואין רשאים לאכלן, אפילו הכי אין מועלין בהן:
+<b>שלנה.</b> לאחר זריקה, או שנטמאה או שיצאה חוץ לעזרה לאחר זריקה. אע״ג דאינה ראויה לכהנים, כיון דהיה לה שעה אחת היתר קודם שלנה, אין מועלים בה, דלאו קדשי ה׳ קרינן בה, דהא חזו לכהנים:
+<b>ושקבלו פסולים וזרקו את דמה.</b> קבלו פסולים את דמה אע״פ שזרקוהו כשרים, או שזרקוהו פסולים אע״פ שקבלוהו כשרים. ואם לאחר שקבלו פסולים את הדם וזרקוהו, חזרו כשרים וקבלו שאר דם הנפש וזרקוהו, הרי זריקת הכשרים מועלת ומתרת הבשר לכהנים ואין בו משום מעילה. והני מילי שאר פסולים חוץ מן הטמא, אבל טמא שקבל את הדם וזרקו, אע״פ שחזרו כשרים וקבלו שאר דם הנפש וזרקוהו, אין לבשר שעת היתר ומועלים בו, שהטמא הואיל וראוי לעבודת צבור, שקרבן צבור דוחה את הטומאה, כשזרק הדם נעשה שאר הדם שיריים ושוב אין זריקת הכשרים מועלת להתיר הבשר, ואין לך בפסולים מי שעושה הדם שיריים אלא הטמא בלבד:
+
+Mishnah 2
+
+<b>בשר קדשי קדשים שיצא לפני זריקת דמים.</b> ואחר כך נכנס ואחר כך זרק את הדם:
+<b>ר׳ אליעזר אומר מועלים בו.</b> אע״פ שזרק את הדם. דסבירא ליה לרבי אליעזר דזריקה לא מהני ליוצא לאפוקי מידי מעילה:
+<b>ואין חייבין עליו משום פגול נותר וטמא.</b> הואיל ויצא. דזריקה כשרה קא קבעה לפגול, ולא פסולה:
+<b>רבי עקיבא.</b> סבר אין מועלים בו. דקסבר דזריקה מהניא ליוצא לאפוקי ממעילה:
+<b>אבל חייבין כו׳</b> אבל, לשון ברם, כמו באמת. וכי אמר רבי עקיבא דזריקה מהני ליוצא, כגון שיצא מקצת הבשר ולא כולו, דמגו דמהניא לההוא מקצת שבפנים, מהניא נמי לההוא מקצת שיצא חוץ. והלכה כר׳ עקיבא:
+<b>אמר ר׳ עקיבא והרי המפריש חטאתו ואבדה.</b> השתא מייתי ראיה למאי דקאמר דזריקה מועלת ליוצא:
+<b>והרי שתיהן עומדות.</b> שחוטות ונתקבל דמן בשתי כוסות וזרק דמה של אחת מהן:
+<b>לא כשם שדמה.</b> של אותה:
+<b>פוטר את בשרה,</b> מן המעילה:
+<b>כך הוא פוטר את בשר חברתה</b> שלא נזרק דמה, מן המעילה, הואיל והיה יכול לזרוק דמה של איזו שירצה:
+<b>ואם פוטר דמה את בשר חברתה מן המעילה.</b> אע״ג דפסולה היא, דמותר חטאת היא. אינו דין שיפטר בשרה של עצמה, אע״פ שנפסלה ביוצא. ולא אמר ר׳ עקיבא כשם שדמה פוטר את בשרה כך הוא פוטר את בשר חברתה, אלא כששחט שתי החטאות כאחת, לפי שאם רצה מזה זורק רצה מזה זורק, אבל בזה אחר זה לא אמר ר׳ עקיבא שיהיה דמה פוטר בשר חברתה:
+
+Mishnah 3
+
+<b>אימורי קדשים קלים.</b> אין מועלים באימורי קדשים קלים אלא לאחר זריקת דמים, כדאמרינן בשלהי פרקין. ואם יצאו לפני זריקת דמים:
+<b>ר׳ אליעזר אומר אין מועלין בהן.</b> דכי היכי דאית ליה לר׳ אליעזר דאין זריקה מועלת ליוצא לאפוקי בשר קדשי קדשים ממעילה, הכי נמי אין מועלת ליוצא להביא אימורי קדשים קלים לידי מעילה. וכי היכי דאית ליה לר׳ עקיבא דזריקה מועלת ליוצא לאפוקי בשר קדשי קדשים מידי מעילה, מועלת נמי ליוצא להביא אימורי קדשים קלים לידי מעילה:
+
+Mishnah 4
+
+<b>מעשה דמים.</b> זו זריקת הדם:
+<b>ואין מועלין בבשר.</b> לאחר זריקת דמים אין מועלין בבשר, דכבר יש בו שעת היתר לכהנים. והיינו להקל, דמשום זריקת דמים אתיא ליה קולא דאין מועלין בו:
+<b>ועל זה ועל זה.</b> בין על האימורין בין על הבשר לאחר זריקה:
+<b>חייבין משום פגול.</b> אם פיגל באחת מארבע עבודות. דזריקה קובעת בפגול וקבעה נמי לנותר וטמא. והיינו להחמיר:
+<b>ובקדשים קלים.</b> לאחר זריקה:
+<b>כולו להחמיר.</b> דמועלין באימורים, דכבר חזו לגבוה וקדשים נינהו ולא ממון בעלים:
+<b>ועל זה ועל זה.</b> בין על האימורים בין על הבשר חייבין עליו משום פגול נותר וטמא. והיינו כולו להחמיר:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>חטאת העוף.</b> הוכשרה ליפסל. כלומר משנמלקה נתוספה בה קדושה, שהיא נפסלת אם נגע בה טבול יום או מחוסר כפורים. ודוקא נפסלת בטבול יום. אבל לא מיטמאה לטמא אחרים, שכשם שטבול יום פוסל את התרומה כך הוא פוסל את הקודש:
+<b>הוזה דמה חייבין עליה משום פגול.</b> דהזאה של חטאת העוף במקום זריקה דבהמה קאי, דהזאה קובעת פגול כשחשב בו קודם לכן כמו זריקת דם בבהמה, ושוב יש בו איסור נותר וטמא:
+<b>ואין בה מעילה.</b> דכיון דהוזה דמה יש [בה] היתר לכהנים:
+
+Mishnah 2
+
+<b>מיצה דמה.</b> מיצוי דעולת העוף קאי במקום זריקת הבהמה והזאה דחטאת העוף. דבעולת העוף כתיב ונמצה דמו:
+<b>עד שתצא לבית הדשן.</b> דכיון דכולה כליל ולית בה שעת היתר לבסוף, לעולם מועלין בה עד שתשרף כולה ותנטל מעפרה תרומת הדשן כדכתיב (ויקרא ו׳:ג׳) והרים את הדשן אשר תאכל האש:
+
+Mishnah 3
+
+<b>פרים הנשרפים.</b> אין בהן לכהנים היתר כלל:
+<b>הוזה דמן כו׳</b> הזאת דמן קובעתן לפגול לענוש כרת האוכל מהן אם חישב עליהם בשעת שחיטה להקטיר אימוריהן חוץ לזמנן, וכיון דלית בהו היתר לכהנים, מועלין בהן בבית הדשן חוץ למחנה היכא דנשרפו אם נהנה מהן:
+<b>עד שיותך הבשר.</b> כלומר שיהיה נשרף ונעשה פחמים. אבל לאחר שניתך, שוב אין בו מעילה, שאין לך דבר שנעשית מצותו ומועלים בו:
+
+Mishnah 4
+
+<b>ואין מועלין בעורה.</b> דלכהנים היא, כדכתיב (שם ז,) עור העולה אשר הקריב לכהן לו יהיה:
+<b>אבל מועלין בבשר.</b> כל זמן שהוא נשרף על גבי המזבח. דכליל הוא:
+<b>עד שתצא לבית הדשן.</b> שמרימים כל האפר מעל המזבח ומשליכים אותו לבית הדשן. ושוב אין בה מעילה, שכבר נעשית מצותה:
+
+Mishnah 5
+
+<b>אין מועלין בבשר.</b> דהא יש בו היתר לכהנים, דבשר חטאת ואשם וזבחי שלמי צבור, נאכל לכהנים:
+<b>אבל מועלין באימורים.</b> שאין בהן היתר לכהנים:
+
+Mishnah 6
+
+<b>שתי הלחם.</b> שמביאין בעצרת:
+<b>קרמו פני הלחם בתנור.</b> היינו תחילת תיקונן, וההיא קרימה בתנור חשיבא הכשר ליפסל בטבול יום ומחוסר כיפורים כשחיטה דקדשי קדשים. והכא לא גרסינן ובלינה, משום דשתי הלחם נאפות מערב יום טוב שאין אפייתן דוחה את היו״ט ונאכלות למחר ביום טוב. והוכשרו לשחוט עליהן את הזבח, דכיון דקרמו פניה קרויה לחם:
+<b>ואין בהן מעילה.</b> שיש בהן שעת היתר לכהנים וכבר נעשית מצותן:
+
+Mishnah 7
+
+<b>לחם הפנים.</b> הכא נמי לא גרסינן ביה ליפסל בלינה, שהרי נאפה בערב שבת ואינו נאכל עד לשבת האחרת:
+<b>קרבו בזיכים.</b> היינו מכשיריו, שבשבת בשעת סילוק הלחם היו מקריבין הבזיכין של לבונה:
+<b>ואין בו מעילה.</b> שהותר לכהנים ונעשית מצותו:
+
+Mishnah 8
+
+<b>המנחות מועלין בהן משהוקדשו.</b> בקדושת פה:
+<b>ואין מועלין בשיריים.</b> שיש בהן היתר לכהנים:
+<b>אבל מועלין בקומץ.</b> עד שישרף כולו ויצא לבית הדשן כדין אימורי חטאת ואשם. ולאחר כן אין מועלין בו, דהא נעשית מצותו:
+
+Mishnah 9
+
+<b>ומנחת נסכים.</b> מנחה הבאה עם הזבח שאין בה שיריים. וכל הני כליל נינהו:
+<b>משהוקדשו.</b> קדושת פה בעלמא:
+<b>ופגול אין בהן.</b> לפי שאין להם מתירין ואין פגול נוהג אלא בדבר שקרבו מתיריו כדלקמן:
+<b>כל שיש לו מתירין.</b> כגון שלמים וחטאות ואשמות, דדמן מתיר אימורים למזבח והבשר לכהנים. או דבר שיש לו מתירין למזבח בלבד, כגון עולת העוף ופרים הנשרפים, שדמן מתירן למזבח בלבד, וכגון שתי הלחם דדמן של כבשים הוו מתיריהן, ולחם הפנים דבזיכים הוו מתירין, וכגון מנחות דיש להן היתר בקומץ. כל הני אין חייבים עליהם משום פגול ונותר וטמא עד שיקרבו מתירין. דהכי כתיב גבי פיגול לא ירצה, ואמרינן כהרצאת כשר כך הרצאת פסול. ונותר וטמא יליף מפיגול במסכת זבחים בפרק כל הזבחים:
+<b>וכל דבר שאין לו מתירין.</b> כי הני הקומץ והלבונה דהן עצמן מתירין הן ואין מתיר אותם שום דבר אחר:
+<b>חייב עליה משום נותר וטמא.</b> משום טמא מרבינן להו, מדכתיב (ויקרא כ״ב:ג׳) כל איש אשר יקרב מכל זרעכם אל הקדשים אשר יקדישו בני ישראל לה׳ וטומאתו עליו ונכרתה, בכל הקדשים הכתוב מדבר לחייב עליה משום טמא. ונותר יליף מטמא:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ולד חטאת וכו׳ יומתו.</b> דהני נינהו מחמש חטאות דגמירי דמתות. והנך תלת לעולם מתות בין קודם כפרה בין לאחר כפרה, דלעולם לא קרבי. ומשנה זו שנויה בריש פרק ד׳ דתמורה ושם פירשנוה:
+
+Mishnah 2
+
+<b>המפריש מעות לנזירותו.</b> ולא פירש אלו לעולתי ואלו לחטאתי ואלו לשלמי:
+<b>לא נהנים ולא מועלים.</b> בכל אותן המעות:
+<b>מפני שהן ראויין להביא כולן שלמים.</b> כלומר דכל מעה ומעה מצינן למימר זו לשלמים הפריש. ושלמים קדשים קלים נינהו ואין בהן דין מעילה, כדתנן בשלהי פרק קמא, קדשים קלים לפני זריקת דמן אין מועלים. ואע״ג דאיכא נמי בהדייהו חטאת ועולה דבני מעילה נינהו, כיון דאיכא נמי דמי שלמים שאינן בני מעילה, אי קא מייתי עלייהו קרבן מעילה אשתכח דמייתי חולין בעזרה, הלכך לא נהנין ולא מועלין:
+<b>מת.</b> המפריש המעות. והיו המעות סתומים, שלא פירש אלו לחטאת ואלו לעולה ואלו לשלמים, יפלו כל המעות לנדבה:
+<b>דמי חטאת ילכו לים המלח.</b> דחטאת שמתו בעליה היא:
+<b>דמי עולה יביאו עולה.</b> כדאמרינן [קנים סוף פרק ב׳] האשה שמתה יביאו יורשיה את עולתה, דדורון בעלמא הוא:
+<b>ונאכלין ליום אחד.</b> כדין שלמי נזיר:
+<b>ואינן טעונין לחם.</b> דבלחם כתיב (במדבר ו׳:י״ט) ונתן על כפי הנזיר, והכא ליתיה, דמית:  
+
+Mishnah 3
+
+<b>הדם בתחילה אין מועלין בו.</b> היינו קודם זריקתו, דכתיב (ויקרא י״ז:י״א) ואני נתתיו לכם על המזבח לכפר, לכפרה נתתיו ולא למעילה:
+<b>יצא לנחל קדרון מועלין בו.</b> היינו בתר זריקה. כדתנן אלו ואלו היינו דמים החיצונים ודמים הפנימים הנשפכים על מזבח העולה, מתערבים באמה, סילון שבעזרה, ויוצאים לנחל קדרון ונמכרים לגננים לזבל. ומועלים בהן. והך מעילה, מדרבנן היא ולא מדאורייתא, דאין לך דבר שנעשית מצותו ומועלים בו:
+<b>יצאו לשיתין.</b> נקב היה במזבח שבו יורדים הנסכים לשיתין, דהיינו יסודות של מזבח שהן חלולים ועמוקים מאד. ואם הכניס ידו וקבל הנסכים קודם שירדו לתהום, אין מועלין בהן, שכבר נעשית מצותן:
+
+Mishnah 4
+
+<b>דשון מזבח הפנימי והמנורה.</b> הדשן שלהם ושירי הפתילות של מנורה, היה מוציא ומניחן אצל המזבח החיצון, מקום שמניח שם תרומת הדשן של מזבח החיצון. ואחר שהוציא שם לא נהנין ולא מועלים, דבהני לא כתיב ושמו אצל המזבח כמו בדשון מזבח העולה:
+<b>המקדיש דשון בתחילה מועלים בו.</b> הכי קאמר, המקדיש דמי דשון, בתחלה קודם שהוציאו לעזרה יש בו מעילה. כגון דאמר דמי דשון עלי ואח״כ הוציאו לחוץ ובא אחר ונהנה מן הדשון, אע״פ שכבר נעשית מצותו, אפ״ה מועלים בו, דכיון דנהנה ממנה וחסר מן הדשן, שוב ליכא לשער כמה היו דמיו כשנתערך זה, ונמצא זה מפסיד להקדש, משום הכי מועל בו לאלתר כשנהנה ממנו:
+<b>תורין.</b> שהקדישן קודם זמנן, ובני יונה שעבר זמנן:
+<b>לא נהנין ולא מועלים.</b> ולא דמו למחוסר זמן בבהמה שהוא קדוש קודם זמנו וקרב לאחר זמנו, דבהמה מגו דחשיבא דאית בה קדושה כשהיא בעלת מום להיות צריכה פדיון, אית בה נמי קדושה אפילו כשהיא מחוסר זמן, אבל עופות דליכא למימר בהו האי מגו, שהרי אין המום פוסל בעופות ולית בהו פדיון, שלא נאמר פדיון אלא בבהמה, הכי נמי אין בהן קדושת מחוסר זמן:
+<b>תורין שלא הגיע זמנן מועלין בהן.</b> כיון דלקמן מחזו, אית בהו מעילה השתא. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>במה דברים אמורים בקדשי מזבח.</b> הואיל וחלב וביצים אינן ראויין למזבח, הלכך לא נהנין ולא מועלים:
+<b>אבל בקדשי בדק הבית.</b> הכי נמי דמועלים בהן, הואיל וקדושת דמים הן, ראויין הן לבדק הבית. ובגמרא מפרש דמתניתין חסורי מחסרא והכי קתני, במה דברים אמורים, כשהקדישן קדושת הגוף למזבח, אבל הקדישן קדושת דמים לגבי מזבח כגון שאמר דמי עוף זה או דמי בהמה זו הקדש להביא מהם עולה, נעשה כמי שהקדישן לבדק הבית, דודאי בקדושת דמים דמזבח אית בה מעילה בביצים ובחלב:
+
+Mishnah 6
+
+<b>כל הראוי למזבח.</b> שגופן ראוי קאמר:
+<b>בור מלא מים.</b> גופן ראוי לבדק הבית לבנין, ואין גופן ראוי למזבח. שאין ראויין לניסוך המים אלא מים חיים, ולא היו מנסכים מים במקדש אלא ממי השילוח:
+<b>אשפה מלאה זבל.</b> אין גופה ראוי לא למזבח ולא לבדק הבית אלא לדמים:
+<b>שובך מלא יונים.</b> ראוי למזבח ולא לבדק הבית:
+<b>אילן מלא פירות.</b> ראוי למקדש לביכורים ולא לבדק הבית:
+<b>שדה מלאה עשבים.</b> אינה ראויה לא למזבח ולא לבדק הבית:
+<b>ואין מועלין במה שבתוכן.</b> דאין מועלים במה שהשביח לאחר שהוקדש:
+<b>ולד מעושרת.</b> אם יצאה נקבה עשירית תחת השבט, והיה לה בן קודם לכן, לא יינק שוב ממנה, שבנה חולין הוא והיא מעשר, ונמצא נהנה מחלב מוקדשים, שמעשר בהמה קודש הוא:
+<b>ואחרים מתנדבים כן.</b> כלומר, זו שהעבירה תחת השבט סתם, לא יינק ממנה, אבל אחרים שהתנדבו קודם לכן, רשאים להתנות קודם שתתעשר שאם תצא נקבה בעשירי יהא חלבה חולין כדי שיינק בנה ממנה בהיתר, וכן נמי בולד מוקדשים לא היו מקדישים חלב אמן. כך פירשו רבותי, ומגומגם הוא. ורמב״ם פירש, ואחרים מתנדבים, שמי שלבו נודבו היה מתנדב חלב להניק בן המעושרת ובן המוקדשים, לפי שאסור לבן לינק מהן, דשויוה רבנן כגיזה ועבודה דאסורים בקדשים, הלכך אין להן תקנה אלא שאחרים יתנדבו חלב להניקן, כיון שנאסרו לינק מחלב אמן. וישר הוא:
+<b>לא יאכלו מגרוגרות של הקדש.</b> ואפילו התנו שיעשו מלאכה במזונותיהן אין אוכלים מגרוגרות של הקדש, אלא הגזבר נותן להם דמי מזונות משל הקדש והם קונים מן השוק:
+<b>וכן פרה.</b> שדשה בכרשיני הקדש, חוסם פיה שלא תאכל משל הקדש, דכתיב (דברים כ״ה:ד׳) לא תחסום שור בדישו, בדיש שראוי לו לא תחסום, אבל אתה חוסם בדיש של הקדש שאינו ראוי לו, שהרי הוא אסור לאכול בהקדש:
+
+Mishnah 7
+
+<b>שרשי אילן של הדיוט באין בשל הקדש.</b> לא נהנים ולא מועלים, דבתר אילן אזלינן ואילן בשל הדיוט קאי. והני מילי, כשאין בין אילן של הדיוט לקרקע של הקדש אלא שש עשרה אמה או פחות. אבל אם יש ביניהן ייתר משש עשרה אמה, מועלין בשרשים הגדלים בשדה הקדש, דלא גרירי תו בתר אילן:
+<b>ושל הקדש באין בשל הדיוט לא נהנין ולא מועלין.</b> כגון שיש בין אילן של הקדש לקרקע של הדיוט יותר משש עשרה אמה, דשרשים הגדילים בשל הדיוט לא גרירי בתר אילן של הקדש הואיל ורחוקים ממנו כל כך, הלכך לא מועלין. אבל אם אין ביניהן אלא שש עשרה אמה או פחות, מועלים בהן:
+<b>מעין שהוא יוצא מתוך שדה הקדש.</b> רבותי פירשוה לי, כגון דמעין של חולין הוא ונובע בשדה של הדיוט, אלא שנמשך ויוצא ועובר בתוך שדה של הקדש. לא נהנים ממנו בתוך שדה של הקדש. ולא מועלים, דמשל הדיוט הוא נובע:
+<b>יצאו.</b> המים שבמעין זה שנובע משדה של הדיוט ועובר בשדה של הקדש יצא משדה של הקדש, נהנים ממנו לכתחילה:
+<b>המים שבכד של זהב.</b> גבי ניסוך המים בשבעת ימי החג תנן כמעשהו בחול כך מעשהו בשבת אלא שהיה ממלא מערב שבת חבית של זהב שאינה מקודשת מן השילוח, ובאותן מים לא נהנים ולא מועלין, דלא איקדשו לניסוך המים למעילה עד שינתנו לצלוחית של זהב דהיינו כלי מקודש:
+<b>ערבה.</b> שהיו זוקפים אותה אצל המזבח, כדתנן בפרק לולב וערבה [משנה ה׳]:
+<b>נותנים היו ממנו בלולב.</b> בתחילה קודם שזקפוה. ואע״פ שלא לקטוה אלא כדי לזקפה על גבי מזבח:
+
+Mishnah 8
+
+<b>קן שבראש אילן.</b> של הקדש. שבנאו העוף מעצים וקסמין שהביא ממקום אחר:
+<b>שבאשרה יתיז בקנה.</b> יפיל הקן לארץ בקנה ויהנה ממנו. ודוקא יתיז. אבל לא יעלה על האשרה, דאם עולה ליטול הקן, נמצא נהנה מן האשרה. והביצים והאפרוחים שבקן, כל זמן שצריכים לאמן אסורים בין שבראש אילן של הקדש בין שבראש האשרה:
+<b>המקדיש את החורש.</b> תרגום יער, חורשא:
+<b>מועלים בכולו.</b> בעצים ובענפים ובעלים:
+<b>הגזברים שלקחו את העצים.</b> שקנו עצים מיער של חולין לצורך קורות:
+<b>מועלים בעצים.</b> רמב״ם פירש, לאתויי חתיכות עצים שחותכין במגירה בעת שמתקנים אותן לקורות, שמועלין בהן:
+<b>ולא בשפויין.</b> נסרים דקות שנוסרין מן העצים כשמחליקין אותן:
+<b>נמיה.</b> עלין שבעצי היער:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>קדשי המזבח מצטרפים זה עם זה למעילה.</b> אם נהנה משני מיני קדשי מזבח בשוה פרוטה, מעל. ומצטרפים נמי לכזית לחייב עליהם משום אוכל פגול או נותר או טמא, או לחייב למעלה כזית בחוץ:
+<b>קדשי בדק הבית מצטרפין זה עם זה.</b> למעילה. אבל פגול ונותר וטמא אין בהן:
+<b>וקדשי מזבח וקדשי בדק הבית מצטרפים זה עם זה</b> למעילה. אבל לא לדבר אחר, כדאמרן דקדשי בדק הבית לית בהי פגול ונותר וטמא:
+
+Mishnah 2
+
+<b>חמשה דברים בעולה מצטרפים זה עם זה לכזית.</b> לחייב משום מעלה בחוץ, ולחייב משום פגול ונותר וטמא, ומשום מעילה אם נהנה מכולן בשוה פרוטה:
+<b>הסולת.</b> המנחה הבאה עם העולה:
+<b>והיין.</b> לנסכים. שהעולה טעונה מנחה ונסכים:
+<b>וששה בתודה.</b> שהתודה טעונה לחם מוסף על חמשה דברים שבעולה. וכולן מצטרפין לכזית, לפגול ונותר וטמא, אבל לא למעילה, שהתודה קדשים קלים ואין בהן מעילה, כדתנן בשלהי פרק קמא:
+<b>התרומה ותרומת מעשר.</b> שהיא אחד ממאה של חולין. וכן תרומת מעשר של דמאי:
+<b>והחלה.</b> שאף היא קרויה תרומה, דכתיב (במדבר ט״ו:כ׳) ראשית עריסותיכם חלה תרימו תרומה:
+<b>והביכורים.</b> קרויין תרומה, דאמר מר ותרומת ידך אלו ביכורים, דכתיב בהו (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:
+<b>מצטרפים זה עם זה לאסור.</b> שאם נפל מכולן שאור כדי לחמץ בתוך עיסה של חולין, נאסרת:
+<b>ולחייב עליהן את החומש.</b> האוכל מכולן כזית בשגגה משלם את החומש:
+
+Mishnah 3
+
+כל הפגולים. מעולה מחטאת ומאשם ומשלמים:
+<b>מצטרפים זה עם זה.</b> לאוכל מהן כזית להיות חייב כרת. וכן כל הנותרים:
+<b>כל הנבלות מצטרפות.</b> ואפילו נבילת בהמה טמאה עם נבילת בהמה טהורה, מצטדפים לכזית לענין טומאה. אבל לא למלקות, שאינו לוקה עד שיאכל כזית מנבלת בהמה טהורה לבדה, או כזית מן הטמאה לבדה, לפי שהן שני שמות, שאין אוכל בשר בהמה טמאה לוקה משום נבילה אלא משום אוכל בשר בהמה טמאה:
+<b>וכל השרצים מצטרפים זה עם זה.</b> לכזית, לחייב את האוכלן מלקות, ושמונה שרצים הכתובים בתורה מצטרפים זה עם זה, לחייב האוכלן בכעדשה. כשיעור טומאתן כך שיעור אכילתן:
+<b>דם השרץ ובשרו מצטרפים.</b> דמרבינן מקרא דכתיב (ויקרא י״א) וזה לכם הטמא בשרץ השורץ על הארץ, לרבות דם השרץ שיהיה מטמא כבשרו:
+<b>כל שטומאתו ושיעורו שוין.</b> כגון נבילה ונבילה, או שרץ ושרץ:
+<b>טומאתו ולא שיעורו.</b> כגון נבילה ושרץ דטומאתן שוה, דתרווייהו הוי טומאתן עד הערב. ולא שיעורו, דנבילה שיעור טומאתה בכזית, ושרץ שיעורו בכעדשה:
+<b>שיעורו ולא טומאתו.</b> כגון נבילה ומת, דתרווייהו מטמאין בכזית. ולא טומאתו, דאילו טומאת מת, שבעה, וטומאת נבילה לא הוי אלא עד הערב:
+<b>לא טומאתו ולא שיעורו.</b> כגון מת ושרץ, דטומאת מת הוי שבעה, וטומאת שרץ עד הערב. ובשיעורו נמי אינן שוין, דשיעור מת בכזית ושיעור שרץ בכעדשה:
+<b>אלו אין מצטרפין זה עם זה.</b> הואיל ומוחלקין הן:
+
+Mishnah 4
+
+<b>שני שמות.</b> שני לאוין חלוקין:
+<b>כקל שבשניהם.</b> כלומר, דלא מצטרף לטומאה אפילו לשיעור קל, כגון שיצטרף פחות מכעדשה דשרץ להשלים כזית דנבילה, וכל שכן דלא מצטרף לשיעור חמור. וכן חצי זית של מת אין מצטרף לחצי זית של נבילה לטמא אפילו לטומאת ערב:
+<b>האוכל שנטמא באב.</b> זהו ולד ראשון:
+<b>ושנטמא בולד.</b> הטומאה. זהו ולד שני:
+<b>מצטרפין זה עם זה.</b> לכביצה, שהיא שיעור טומאת אוכלין:
+<b>לטמא כקל שבשניהם.</b> לעשות שלישי כדרך השני לעשות שלישי, והיינו כקל שבשניהם. אבל אין מצטרפין להכי שיעשו שני כמו שעושה ראשון שני, דא״כ היה כחמור שבשניהם:
+
+Mishnah 5
+
+<b>לפסול את הגויה.</b> האוכל אוכלים טמאים בכחצי פרס, שהוא ביצה ומחצה לדברי רמב״ם, ושני ביצים לדברי רבותי, נפסלת גוייתו מלאכול בתרומה, ופוסל את התרומה במגעו עד שיטבול:
+<b>במזון שתי סעודות לעירוב.</b> הרוצה ללכת יותר מאלפים אמה בשבת עושה עירובי תחומין ומניח מזון שתי סעודות במקום שרוצה שיקנה לו עירובו, והולך ממקום עירובו ולהלן אלפים אמה. והוא ששה ביצים לדברי רמב״ם, ושמונה ביצים לדברי רבותי:
+<b>בכביצה לטמא טומאת אוכלין.</b> שאין אוכל מטמא בפחות מכביצה, דכתיב (ויקרא י״א) מכל האוכל אשר יאכל, דמשמע אוכל הנאכל בבת אחת, ושיערו חכמים שאין בית הבליעה מחזיק יותר מביצת תרנגולת:
+<b>בכגרורת להוצאת שבת.</b> המוציא אוכלים בשבת מרשות לרשות אינו חייב בפחות מכגרוגרות:
+<b>בככותבת ביום הכיפורים.</b> ששינה הכתוב וכתב תענו, ולא כתב לא תאכלו, דמשמע דלא קפיד רחמנא אלא אעינוי, ושיערו חכמים דבכותבת מיתבא דעתיה דאניש, בפחות מככותבת לא מיתבא דעתיה:
+<b>לפסול את הגויה ברביעית.</b> השותה משקים טמאים ברביעית, נפסלה גוייתו מלאכול בתרומה ופוסל את התרומה במגעו עד שיטבול:
+<b>וכמלוא לוגמיו.</b> שהשותה ביוה״כ מלוא לוגמיו, חייב. פחות מכן, פטור:  
+
+Mishnah 6
+
+<b>הערלה וכלאי הכרם מצטרפין.</b> שאם אכל חצי שיעור מזה וחצי שיעור מזה, מצטרפין ללקות את הארבעים. אי נמי, ערלה וכלאי הכרם מעורבים יחד שנפלו לתוך היתר, מצטרפים לאסור ביבש במאתים, ובלח בנותן טעם:
+<b>אינן מצטרפין.</b> כיון דשני שמות נינהו. אלא אם יש בקדירה לבטל טעם הערלה בפני עצמה וטעם כלאי הכרם בפני עצמו הכל מותר. ואין הלכה כר׳ שמעון:
+<b>הבגד.</b> שהוא מטמא שלשה על שלשה:
+<b>והשק.</b> שהוא מטמא ארבעה על ארבעה:
+<b>והעור.</b> חמשה על חמשה:
+<b>והמפץ.</b> ששה על ששה. הבגד מצטרף לשק שקל הימנו, לטמא בארבעה על ארבעה. וכן כל אחד מצטרף לקל. וכולן מצטרפים זה עם זה לטמא כשיעור הטומאה הקלה, אבל לא הקל עם החמור:
+<b>מפני שהן ראוים לטמא מושב.</b> כלומר אע״ג דאמרן לעיל דכל שאין שיעורן שוה אינן מצטרפין, הכא מצטרפין אע״פ שאין שיעורן שוה, הואיל והן שוין לדבר זה שכל אחד מהן ראוי לטמא במושב הזב, הלכך מצטרפין לטומאת מושב:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>הנהנה שוה פרוטה מן ההקדש אע״פ שלא פגם מעל.</b> פלוגתא דר׳ עקיבא ורבנן מפרש בגמרא כגון בלבושא מציעאה. דלבוש מבחוץ פגים לאלתר, לפי שמתחכך בכתלים. ולא אפליגו נמי בלבוש דלפנים לגבי בשריה, דההוא נמי פגים לאלתר מחמת זיעה, אלא בלבושא מציעאה. ר׳ עקיבא סבר הואיל והוי דבר דלא פגים לאלתר אע״ג דפגים לאחר זמן הוי כדבר שאין בו פגם ומועלים בו, כיון שנהנה בשוה פרוטה. ורבנן סברי, הואיל ויש בו פגם מכל מקום, אין מועלים בו עד שיפגום:
+<b>כיצד.</b> דבר שאין בו פגם, כגון נתנה קטלא בצוארה, רביד של זהב של הקדש, או טבעת בידה, או שתתה בכוס של זהב של הקדש, כל הני אין בהם פגם בכך, אלא כיון שנהנית מהן שוה פרוטה, מעלה. וכיצד משערים בהן הנאה, אומדין כמה אשה רוצה ליתן שישאילוה תכשיטים כמות הללו להוליכן לבית המשתה להתכבד בהן, כאותו שיעור משלמת להקדש קרן וחומש כשנשתמשה בהן:
+<b>וכל דבר שיש בו פגם.</b> כגון לבש בחלוק, או כיסה בטלית, או בקע בקרדום. כיון דעומדים ליפגם, לא מעל עד שיפגום בהם בשוה פרוטה:
+<b>תלש.</b> שער:
+<b>מן החטאת.</b> בחטאת בעלת מום איירי דעומדת ליפדות ודבר שיש בו פגם הוא, הלכך לא מעל עד שיפגום בשוה פרוטה. אבל בחטאת תמימה דתלישת צמר ושער לא עביד בה מידי, שכך היא ראויה להקרבה עכשיו כמו שהיתה מתחילה, הויא ככוס של זהב שהוא דבר שאין בו פגם, וכיון שנהנה ממנה מעל:
+<b>כשהיא מתה כיון שנהנה מעל.</b> דכיון שמתה לאו בת פדיה היא, דאין פודים את הקדשים להאכילן לכלבים. ומיירי בין בחטאת תמימה בין בחטאת בעלת מום: 
+
+Mishnah 2
+
+<b>ופגם בכחצי.</b> שיעור. כגון, לבש בגדי קודש בהנאת שיעור שוה חצי פרוטה ופגם בכחצי פרוטה, שקרע בו ופגמו כשיעור חצי פרוטה:
+<b>ששנהנה בשוה פרוטה בדבר אחד.</b> שיש בו פגם ולא פגם:
+<b>ופגם בשוה פרוטה בדבר אחר.</b> כגון שפך משקה של קודש ולא נהנה:
+<b>הרי זה לא מעל עד שיהנה בשוה פרוטה ויפגום בשוה פרוטה בדבר אחד.</b> בעצמו, ויהיה דבר שיש בו פגם. דבמעילה כתיב (ויקרא ה׳:ט״ו,) וחטאה בשגגה, ובאוכל תרומה כתיב (במדבר י״ח:ל״ב) ולא תשאו עליו חטא, מה חטא האמור באוכל תרומה פוגם ונהנה, ובמה שפגם נהנה, אף חטאת האמור במעילה צריך שיהיה פוגם ונהנה ובאותו דבר בעצמו שפוגם נהנה ולא בדבר אחר:
+
+Mishnah 3
+
+<b>במקודשין אלא בהמה וכלי שרת.</b> בהמה תמימה, בהמת קדשי מזבח תמימה. דהני לאו לפדייה קיימי ולאו בני פגימה נינהו, שאפילו רכב אחד על גבי בהמה והכחישה או תלש מן צמרה, עדיין ראויה היא לקרבן, ויש בה מועל אחר מועל. וכן שתה אחד בכוס של זהב, אפילו אם פגמו ופחתו, כיון דקדוש[ת הגוף] הוא ולאו לפדיה קאי, ראוי הוא עדיין לשירות ויש בו מועל אחר מועל. אבל קדשי בדק הבית כגון בהמת קדשי בדק הבית, אין בהם מועל אחר מועל, משום דבני פדייה נינהו, וכיון שמעל בו אחד שהוציאו לחולין תו לית בה מעילה:
+<b>רבי אומר כל דבר.</b> שאין לו פגם, שאינו נפסל, דהיינו כל דבר שאין לו פדיון כי הני דאמרן, אפילו פגמו יש בו מועל אחר מועל. ואיכא בין תנא קמא לרבי קדשי מזבח תמימים שנעשו בעלי מומים ועבר ושחטן קודם פדייה. רבי אומר יקברו, משום דבעו העמדה והערכה ולא אפשר דהא מתו, הלכך יקברו, וכיון דלא הוו תו בני פדייה יש בו מועל אחר מועל הנהנה מהן לאחר שחיטה. וחכמים אומרים יפדו, דלא בעו העמדה והערכה, וכיון דקדושת דמים נינהו אין בו מועל אחר מועל. והלכה כחכמים:  
+
+Mishnah 4
+
+<b>הרי זה לא מעל.</b> בגמרא מוקי לה בגזבר של הקדש, שהאבן והקורה של הקדש היו מסורות בידו מתחילה, וכי נטלן לעצמו עדיין הם ברשות הקדש, דכל היכא דמטלטל להו בביתיה הוו ברשות הקדש כבתחילה. אבל כי נתנה לחברו, הוציאה מרשותו ושינה מהקדש לחול ומעל, וחבירו לא מעל שכבר יצאה לחולין:
+<b>בנאה בתוך ביתו.</b> לא בנאה ממש, דאם כן הרי נהנה מיד שהוסיף בבנין ביתו. אלא כגון שנתנה על פי ארובה שלא בבנין, דהשתא אין לו הנאה עד שידור תחתיה ויהנה בה בשוה פרוטה, כגון שהיו פירותיו נתונים תחת הארובה, והיו גשמים דולפים עליהם, וסתם פי ארובה באבן של הקדש, כיון שהגין עליהן בשוה פרוטה, מעל:
+<b>נתנה לבלן.</b> כדי שיניחנו לרחוץ בבית המרחץ:
+
+Mishnah 5
+
+<b>אכילתו ואכילת חברו.</b> אכל הוא חצי שיעור והאכיל את חברו חצי שיעור, או נהנה הוא חצי שיעור וההנה את חברו חצי שיעור, וכן הנאתו ואכילת חברו, כגון סך הוא חצי שיעור וחבירו אכל חצי שיעור, או איפכא, כל אלו מצטרפים לחייבו אשם מעילות:
+<b>ואפילו לזמן מרובה.</b> כגון שאכל חצי שיעור היום וחצי שיעור למחר בהעלם אחד, או שאכל או נהנה כחצי שיעור היום והאכיל או ההנה את חברו כחצי שיעור למחר, מצטרפים ואפילו לזמן מרובה, ובלבד שיהיו בהעלם אחד, דכתיב (ויקרא ה׳:ט״ו) כי תמעול מעל, מכל מקום שתמעול נתחייב באשם:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>השליח.</b> שנתן לו בעל הבית הקדש או מעות הקדש להוציאם בתורת חולין, ועשה השליח שליחותו:
+<b>בעל הבית מעל.</b> דבמעילה יש שליח לדבר עבירה. ובכל התורה כולה אין שליח לדבר עבירה, חוץ ממעילה משום דכתיב בה (במדבר ה׳) ואשמה הנפש ההיא, מי ששגג תחילה דהיינו המשלח:
+<b>תן בשר לאורחים.</b> מאותו בשר של הקדש:
+<b>ונתן להם כבד.</b> של הקדש:
+<b>והוא אומר טלו שתים וכו׳</b> ובלבד שיאמר השליח טלו שתים מדעתי, אז בעל הבית מעל, דלא עקר השליח שליחותו אע״פ שהוסיף על דברי המשלח, הלכך המשלח מעל שהרי נעשית שליחותו, והשליח מעל על זאת שהוסיף מדעתו, והאורחים נמי חייבים על השלישית שנטלו מדעתם. אבל אם לא אמר השליח טלו שתים מדעתי, אלא טלו שתים בשליחות בעל הבית, המשלח מעל שהרי נעשה דברו, והשליח פטור מפני שהוסיף על שליחות בעל הבית ולא עקר את השליחות ומה שהוסיף לא הוסיף מדעתו:
+<b>גלוסקמא.</b> בלשון יון קורין לתיבה גלוסקוס. וישם בארון, תרגום ירושלמי ושוון יתיה בגלוסקמא:
+<b>אע״פ שאמר בעל הבית לא היה בלבי אלא מזה כו׳ מעל.</b> לפי שעשה השליח מאמרו, ודברים שבלב אינן דברים:  
+
+Mishnah 2
+
+<b>ביד חרש שוטה וקטן.</b> שאינן בני שליחות. אפילו הכי הואיל ונעשית שליחותו המשלח מעל:
+<b>החנוני.</b> שקבל המעות מיד חרש שוטה וקטן, חייב כשיוציא המעות של הקדש בחפציו:
+<b>ונזכר.</b> בעל הבית קודם שהגיעו המעות ליד חנוני, וכיון שנזכר שוב אינו חייב קרבן מעילה, שאין קרבן מעילה אצל מזיד:
+<b>החנוני חייב.</b> והוא שנזכרו בעל הבית והשליח, דהשתא אין כאן שוגג אלא חנוני. אבל אם נזכר בעל הבית ולא נזכר השליח, השליח מעל שהוא שגג תחלה:
+<b>כיצד יעשה.</b> כלומר אם ידע החנוני בפרוטה זו שהיא קודש קודם שיוציאנה ונתערבה כבר עם שאר פרוטות שיש לו, כיצד יעשה ויהיה מותר להשתמש בפרוטותיו:
+
+Mishnah 3
+
+<b>שניהם לא מעלו.</b> בעה״ב לא מעל שהרי לא נעשית שליחותו בפרוטה, והשליח לא מעל שלא עקר שליחותו של בעה״ב בפרוטה, ובפחות מפרוטה ליכא חיוב מעילה:
+<b>השליח מעל.</b> שעקר שליחותו של בעה״ב בין בפתילות בין בנרות ויש בשניהן פרוטה:
+
+Mishnah 4
+
+<b>שניהם מעלו.</b> והוא שיהא אותו האתרוג שוה שני פרוטות כמו שנתן לו בעה״ב. בעה״ב מעל כיון שקנה לו השליח כמו שאמר ושוה כמו שנתן לו, הרי נעשית שליחותו. והשליח מעל, שהרי קנה רמון בפרוטה מדעתו שלא בשליחות בעה״ב:
+<b>ר׳ יהודה אומר בעה״ב לא מעל.</b> דאמר ליה לשליח אילו היית קונה אתרוג בשתי פרוטות כמו שנתתי לך היית מביא לי אתרוג גדול שוה ארבע פרוטות, עכשיו שלא נתת אלא פרוטה הבאת לי אתרוג שוה שתי פרוטות שהוא קטן ורע, ונמצא שלא עשית שליחותי. ואין הלכה כר׳ יהודה:
+
+Mishnah 5
+
+<b>אם צרורין.</b> קשורים קשר משונה אע״פ שאין עליו חותם, או קשורים כשאר קשרים וחתומין:
+<b>לא ישתמש בהן.</b> דגלי דעתיה דלא ניחא ליה שישתמש בהן הנפקד, הואיל וקשרן קשר משונה או הטיל עליו חותם:
+<b>מותרין.</b> קרי כל זמן שאין קשורים קשר משונה אלא קשור כשאר קשרים ואין עליו חותם:
+<b>לפיכך אם הוציא לא מעל.</b> דהוי כאילו אמר לו המפקיד שישתמש בהן, כיון שלא היו צרורין, והרי שליחותו עשה, והמפקיד נמי לא מעל דהא לא אמר לו בפירוש שישתמש בהן:
+<b>החנוני.</b> שמוכר פירות או בשמים בחנות:
+<b>כבעל הבית.</b> ואם הפקידו אצלו מעות, אף על פי שאינן צרורים, לא ישתמש בהם, הלכך אם היו מעות של הקדש ונשתמש בהן מעל:
+<b>כשלחני.</b> ומותר להשתמש במעות שהפקידו אצלו כשאינן צרורים, הלכך לא מעל. והלכה כר׳ יהודה:
+
+Mishnah 6
+
+<b>כיון שהוציא את הראשונה.</b> לצורך תשמישו מעל:
+<b>וחכמים אומרים.</b> לא מעל:
+<b>עד שיוציא.</b> כל המעות שבכיס לצורך חולין. והלכה כחכמים:
+<b>פרוטה מן הכיס זה.</b> כלומר לא תכלה פרוטה מכיס זה עד שיהא בה הקדש:
\ No newline at end of file
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+Bartenura on Mishnah Menachot
+ברטנורא על משנה מנחות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+sefaria.org
+
+Bartenura on Mishnah Menachot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כל המנחות שנקמצו שלא לשמן – as for example, that he vowed a free-will offering of a meal-offering in a deep and covered pan and the Kohen took a fistful of he meal-offering for the sake of a pan [without a covered lid – which is fried on a flat pan] (and what is baked in it is a thick mass, which is different than that of a deep and covered pan deep-fried in oil (see Tractate Menahot 5:8).
+כשרות – and he offers the incense of the fistful [of the meal-offering] and its residue is consumed [by the Kohanim]. For the fistful of the meal-offering stands in place of the ritual slaughter of the sacrifice. And just as regarding all of the animal offerings that were slaughtered not for their own sake are kosher/fit, as we derive from a Biblical verse at the beginning of Tractate Zevakhim (i.e., see Deuteronomy 23:24), here also, all the meal-offerings that are fistfuls which were gathered not for their own sakes are kosher/fit.
+אלא שלא עלו לבעלים לשם חובה – It should have taught: “that it does not go to the owner’s credit for the fulfillment of an obligation/שלא עלו לבעלים לשם חובה “ (which is how it is phrased at the beginning of Tractate Zevakhim), but that it teaches here]: אלא" /but” – that implies that all of their laws are like kosher meal-offerings but for this thing, to teach us that it is prohibited to teach regarding it another change, that if he transgressed and took a fistful of it that was not for its sake, it is prohibited to give that fistful in sacred vessels that is not for its own sake.
+שלא עלו לבעלים לשם חובתו – and he did not fulfill his vow and he has to bring another meal-offering for the sake of the deep and covered pan.
+חוץ ממנחת חוטא – as for example, a meal-offering that comes on one’s ritual defilement from the Holy of Holies, if he could not afford two turtle-doves.
+ומנחת קנאות – of the Sotah/the woman accused of infidelity by her husband. For if they took fistfuls that were not for their sake, as for example, for the purpose of a free-will offering, or he gave the handful in sacred vessels that were not for this purpose, or he walked or offered incense not for its sake/name, or he had in mind one of these forms of Divine Service: “I am serving for their sakes/name or not for their sakes/name.” These meal-offerings are invalid and their residues/remnants are not consumed. And the reason is because the All-Merciful calls the sin’s meal offering a sin-offering, and regarding a sin-offering, it is written (Leviticus 4:33): “[He shall lay his hand upon the head of the purification offering,] and it shall be slaughtered as a purification offering (i.e., sin-offering)/ושחט אותה לחטאת [at the spot where the burnt offering is slaughter],” (Leviticus 4:34): “and [the priest] shall take [with his finger] some of the blood of the purification offering,” so that the ritual slaughtering and the taking, that is the receiving of the blood will be for the sake of the sin-offering. But the meal offering of jealousy, since it is written concerning it "עון"/wrongdoing [as in] (Numbers 5:15): “a grain-offering of remembrance which recalls wrongdoing,” the Rabbis compare it to the sin-offering. And the meal-offering of the Omer, even though it is not a sinner’s meal-offering and is not the meal offering of jealousy, if a handful was taken not for its sake/name, it is invalidated from being offered up as incense, and none of its residue is consumed, since it came to permit the new [grain] crop [that ripened before Passover], and it did not permit it. But all of the meal-offerings that were grasped [from the grain] not for its sake/name are kosher, as is taught in our Mishnah, we are speaking especially with meal-offerings that don’t have a fixed time, but not of the meal-offering of the Omer that [the Torah] established a fixed time for it.
+או שלא לשמן ולשמן – that you should not say for their sakes/name and not for their sakes/name that it is invalidated, for the latter language takes effect, but [both] not for their sakes/name and for their sakes/name are kosher/fit, this is what it comes to tell us.
+
+Mishnah 2
+
+זר ואונן וטבול יום כו' – all of them are explained in the Second Chapter of [Tractate] Zevakhim [Mishnah 1], and we prove them from Scriptural verses that their Divine Service is invalid.
+ערל – a Kohen whose brother died on account of ritual circumcision.
+יושב – that we require to stand to minister/serve [before God].
+על גבי כלים כו' – that we require that there will not be anything that divides/cuts off between him and the floor.
+בן בתירא אומר יחזיר – the handful of the meal-offering which the priest takes to be put on the altar into the meal-offering.
+ויחזיר ויקמוץ בימין – and same law applies to all of these invalidates that are considered in our Mishnah, Ben Beteyra holds that if someone transgressed one of them and took a fistful, he should return the handful of the meal-offering to its place and a kosher/fit Kohen should take a handful of the meal-offering to be put on the altar into the meal offering. But the Halakha is not according to Ben Beteyra.
+עלה בידו צרור – it was found that the handful of meal-offering which the Kohen takes to put on the altar was missing the place of the stone or a grain of salt or a particle of frankincense, for prior to taking a fistful of meal-offering he singles out all of the frankincense to one side and takes a handful of meal-offering and afterwards collects it and places with the handful of meal-offering and burns everything. But if he happens upon a grain of salt or a particle of frankincense, the handful of meal-offering is missing according to the place of the particle [of frankincense].
+מבורץ – full and overflowing.
+שקמצו בראשי אצבעותיו – he did not stretch them over the entire palm of his hand.
+פושט את אצבעותיו על פס ידו – the sides of his fingers enter into the flour and he brings in the flour into his hand and smooths it with his small finger so that the flour will not go outside of the fistful and he he smooths it with his thumb that the flour would not leave outside of his finger. And this he had to do with meal-offerings prepared in a pan (i.e., fried in a flat pan) or [a meal-offering] prepared in a deep pan (i.e., fried in a container full of oil) that their creations are baked and after they their baking, he crumbles it and takes a fistful. But it is impossible to crumble it so much into thin pieces, for they would not go forth from the fistful, therefore, he smooths them with his thumb from above and with the small finger (i.e., pinky) from below. And these were of the most difficult [acts] of Divine service that were in the Temple. That in this great difficulty one is able to compare that he would not be missing or have too much. And Maimonides wrote, that the words of the one of said that this is a difficult [act] of Divine Service were set aside, and he explains and he takes a fistful of the meal-offering as people would take fistfuls that is mentioned in the Gemara [i.e., Tractate Menahot 11a], that he fills his palm from it in the manner that people fill their hands from what they take in their hands. But I say, that that the explanation is not as how people take a fistful [of meal-offering] but rather, causes the sides of his fingers to enter into the flour that he brings in the flour with the sides of his fingers into his hand, but he doesn’t take the flour but rather fills three of his fingers until the palm of his hand and not further, in order that it will be cutting through from end to end and burst forth and come out, he smooths it from below with his small finger (i.e., pinky) and from above with a thumb. And that the words of the one who said that this is a difficult act from the difficult acts of Divine Service that is in the Temple are not set aside and the method of the Gemara is like m words. And such all of my teachers have explained it.
+
+Mishnah 3
+
+ריבה שמנה – for the measurement of [olive] oil is a LOG (i.e., the equivalent of six eggs’ bulk) for every Issaron (i.e., Omer = one-tenth of an Ephah). But if he put in too much, that he gave two LOG or more for an Issaron which appears as two meal-offerings, he has disqualified it.
+חיסר שמנה – less than a LOG of [olive] oil for an Issaron of sifted fine-flour.
+חיסר לבונתה – that he didn’t put in it other than a grain/particle/drop of frankincense. But if it has in it two grains, it is fit/kosher, as it is written (Leviticus 6:8): “with all the frankincense that is on the grain offering,” implying even one drop of frankincense, for [the word] "כל"/all [from the verse in Leviticus 6:8:"את כל הלבונה אשר על המנחה" ] implies a little bit, as it is written (2 Kings 4:2): “”Your maidservant has nothing at all, [except for a jug of oil].” [The word] "את" includes another grain/particle/drop of frankincense, that makes two, whereas if he increased its frankincense, this is not taught [in the Mishnah] , and he did not disqualify/invalidate it other than when he increased it more than two handfuls [of meal-offering] for then he increased it too much.
+לאכול שייריה בחוץ – outside of the Temple courtyard.
+או להקטיר קומצה בחוץ – for thought/plan disqualifies whether that he though about the eating of a person whether he thought about the consumption by the altar, as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice is eaten/אם אכל יאכל מבשר זבח שלמיו ,” Scripture is speaking about two consumptions: one is for that which a person consumes and another is that which the altar consumes, and this Biblical verse speaks of thought/intention, as it is written (Leviticus 7:18): ‘it shall not count for him who offered it/המקריב אתו לא יחשב לו,” and he did not disqualify it other than when he thought about it to consume it on the third day (i.e., see Leviticus 7:18: "ביום השלישי לא ירצה" /”[is eaten] on the third day, it shall not be acceptable”).
+פסולה – that the intention/plan outside of its [proper] place invalidates the taking a handful of the meal-offering as it invalidates in the ritual slaughter of the animal offering. And just as one disqualifies an animal offering with ritual slaughter, the receiving of the blood, bring it [to the altar], and sprinkling the blood, one disqualifies the meal-offering through taking a handful, putting it in sacred vessels, and bringing for burning the handful [of meal-offering] and the frankincense on the altar, four [sacred] acts corresponding/parallel to four [sacred acts]. For the taking of a fistful [of grain] and the frankincense themselves are considered concerning the meal-offering like the blood and the sections that are offered on the altar regarding he animal offering. And the residue/remnants of the meal-offering are consumed. And in Chapter two of [Tractate] Zevakhim [the entire chapter] all of these disqualifying factors are explained and there we derive all of them from Scriptural verses.
+לאכול דבר שדרכו לאכול – such as the residue/remnants.
+דבר שדרכו להקטיר – such as the priest taking a handful of meal-offering to place on the altar. But, if he intended/thought to eat the handful of meal-offering or to offer the residue as incense on the altar outside of its appropriate time, he did not disqualify it, for his thought was disqualified regarding all other people.
+ובלבד שיקרב המתיר – the handful of the meal-offering כהלכתו – as if it was kosher, for there was no disqualification other than the offering disqualified because of inappropriate intention alone. But if there is another disqualification, it is no longer considered disqualified because of an inappropriate intention, and there is no extirpation.
+בשתיקה – that he did not think any thought at the time of taking a handful of the meal offering.
+ונתן והלך והקטיר חוץ לזמנו – that is to say, that in these three acts of Divine service, he thought about consuming the residue outside of the appropriate time [for this act].
+
+Mishnah 4
+
+קמץ חוץ למקומו – he intended/thought at the time of taking a handful of the meal-offering to consume the residue/remnants outside of the Temple courtyard.
+נתן בכלי הילך והקטיר חוץ לזמנו – and in one of these three acts of Divine service, he intended to consume the residue/remnants outside of the [proper] time period.
+מנחת חוטא וקנאות – there is in them one other invalidation that removes them from being פיגול /an offering disqualified by having an improper intention, such as not for its own sake/name, as we stated at the beginning of our chapter (i.e., Mishnah 1), that invalid [meal] offerings, if he took a handful of the meal-offering not for its own sake, and he thought/intended regarding the three other acts of Divine service (i.e., the taking of a handful of the meal-offering to consume its residue outside of the Temple courtyard, and to offer it up at the altar at an inappropriate time and to consume it at an inappropriate time) that they would be performed outside of their [proper] time, or even the first [of the three] outside of its appropriate time, and the rest that were not done for their own sake, he removed it from being an offering disqualified by having an improper intention [and being subject to extirpation].
+או קמץ או נתן בכלי או הוליך או הקטיר שלא לשמן – that is to say, whichever of these that he did not for its own sake and the remainder in order to consume the residue/remnants outside of the [appropriate] time , he did not offer that which is permitted in accord with its requirement, but there is no extirpation with its residue/remnants.
+כזית בחוץ כזית למחר – he intended/thought with one of the acts of Divine service that two intentions would be done outside of the [appropriate] time period and outside of its [appropriate] place (i.e., the Temple courtyard. But until now, we have been speaking about two acts of Divine service that he intended with one of them outside of its [appropriate] time period and with another outside of its proper place, but now we are speaking about [the case] where he intended both of them with one act of Divine service. But for Rabbi Yehuda, it is necessary, that one does not say that Rabbi Yehuda disputes on two [acts] of Divine service, for we follow after the first [act]. But with one [act] of Divine service, he agrees, but it comes to tell us [that this is not the case].
+זית למחר וכזית בחוץ – even though that he intended first [to perform the act] outside of the [appropriate] time period, his second act of taking it outside [the Temple courtyard] makes him [liable] for extirpation.
+אמר רבי יהודה זה הכלל כו' – Rabbi Yehuda disputes with the first Tanna/teacher, whether with one [act] of Divine service or whether with two [acts] of Divine service. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הקומץ את המנחה. מודה ר' יוסי שהוא פגול (Rabbi Yossi’s statement is equivalent to what is found in Tractate Menahot, Chapter 1, Mishnah 3) – because it is necessary to teach the ending clause: “to burn its frankincense on the morrow, Rabbi Yossi states that it is invalid, but there is no extirpation,” you might have thought that the reason of Rabbi Yossi is because that he holds that he does not make a sacrifice rejectable through improper mental disposal (see Leviticus 19:7) with the half which fits the sacrifices for eating, that is to say, that if he thought to perform the act of Divine service on the morrow that the act of Divine service of half permits it, he did not have an inappropriate intention, and this frankincense is one-half makes the object permissible for enjoyment, for whether it is the burning on the altar of the handful of meal-offering and the frankincense which permit the residue, but even the first clause of the Mishnah, when he thought with the burning on the altar of the handful of meal-offering is an act of Divine service which is half permissible, and Rabbi Yossi disputes, this comes to teach us that in this he agrees. For the reason is not because of this, but rather because that which permits does not invalidate by inappropriate intention that which is permitted.
+מה שנה זו מן הזבח – that he ritually slaughters it in order to offer up those parts of the sacrifice on the altar on the morrow, it is an offering disqualified by inappropriate intention.
+אינה מן המנחה – it is not from the species of the meal-offering like the taking of a fistful of meal-offering, and even though it is from those that permit the meal-offering. For Rabbi Yossi holds that what makes an object permitted for eating cannot unfit another act of the same nature (i.e., if the priest on offering a handful of flour had in mind an unlawful application of the frankincense, the latter is not hereby made rejectable – see Talmud Menahot 13b, for the act of Divine service with that which is permitted which is the taking of a handful of the meal-offering have any effect to invalidate by inappropriate intention something else that is permitted which is the frankincense, which is a thought on the frankincense while performing the act of taking the handful of meal-offering. But the Rabbis say to him: just as we state , that what makes an object permitted for eating cannot unit an other act of the same nature, where he did not establish with one of them, as for example, the two lambs for Atzeret/Shavuot, where both of them permit the bread, but if he ritually slaughtered one of them in order to eat its companion on the morrow, both of them are kosher, but where he established with one of them, such as the handful of the meal-offering and the frankincense in one utensil, his thought-process [to eat one of them at a different time] of one act which fits the sacrifice for eating makes unfit by inappropriate intention another act of the same nature. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+שחט שני כבשים – of Atzeret/Shavuot, as it is written regarding them (Leviticus 23:19): “[You shall also offer one as a he-goat as a purification offering] and two yearling lambs as a sacrifice of well-being,” and those yearling lambs permit and sanctify the two loaves, for the bread is not holy other than with the slaughtering of the two yearling lambs, since they were needed with it in waving. But the rest of the lambs of Atzeret/Shavuot, are of the Musaf [sacrifice].
+לאכול אחת מן החלות למחר – for the time for the eating of the loaves is none other than during that day and night, like the law of the meal-offering, where it states concerning it (Leviticus 7:7): “The reparation offering/כחטאת is like the purification offering/כאשם. [The same rule applies to both: it shall belong to the priest who makes expiation thereby].”
+הקטיר שני בזיכים – for two piles of wood on the altar in the Temple of the shewbread , as it is written (Leviticus 24:6): “Place them on the pure table before the LORD in two rows, six to a row,” there was on each pile of wood one spoon which has in it frankincense, as it is written (Leviticus 24:7): “With each row you shall place pure frankincense, [which is to be the a token offering for the bread, as a gift to the LORD].” And these two spoons which in them is placed the frankincense are called the two censers/vessels. And the frankincense is burned as it is written (Leviticus 24:7): “which is to be token offering for the bread, And the bread is consumed, and the time for its consumption is only all of that week that they remove it from the table. But if at the time when the two censers of frankincense are offered, he thought of one of the other piles of wood on the altar of bread to eat it on the morrow, that is to say, not at its appropriate time.
+אותה חלה – of the two loaves of Atzeret/Shavuot.
+ואותו הסדר – of the shewbread.
+זה וזה פגול – for all of them are considered as one body.
+נטמאת אחת מן החלות – and specifically when one of the two loaves are defiled before the sprinkling of the blood of the lambs, or one from the rows prior to the burning of [on the altar] of the dishes/censers, is what Rabbi Yehuda and the Rabbis disagree upon. But if it was defiled after the sprinkling of the blood or after the burning of the dishes/censers, everyone agrees that what is defiled remains in its defiled state and that which is pure can be eaten.
+שאין קרבן צבור חלוק – in the Gemara (Tractate Menahot 15a) it reaches a definite conclusion that Rabbi Yehuda stated that this matter is not from a Scriptural verse nor from logic, but rather it is an accepted teaching in the mouth of Rabbi Yehuda, and such it was received from his Rabbis/teachers that an offering of the congregation may not be divided, and if half of it was disqualified, all of it is disqualified.
+
+Mishnah 3
+
+התודה מפגלת את הלחם – that the bread (i.e., loaves) comes for the thanksgiving offering and it is of secondary import to it, but the thanksgiving offering is not of secondary import to the bead. And similarly, the two lambs of Atzeret/Shavuot, the two loaves that come with them are of secondary import to the lambs but the lambs are not of secondary import to the bread, but the principal [item(s)] make the sacrifice rejectable through improper mental disposal but that of secondary import do not make the sacrifice rejectable through improper mental disposal. But if it was necessary for the Tanna/teacher to teach this law regarding the thanksgiving offering but it was not necessary [to teach this law with regard] to the lams of Atzeret/Shavuot, I would think that it is there that the when the bread makes the sacrifice rejectable through improper mental disposal, the thanksgiving-offering does not make the sacrifice rejectable through improper mental disposal because it was not dependent upon the waving with the loaves, but the lambs [for Atzeret/Shavuot] which were dependent upon the waving with the loaves, as it is written (Leviticus 23:20): “The priest shall elevate these – the two lambs- together with the bread [of first fruits as an elevation offering before the LORD],”I would say that the bread makes the sacrifice rejectable through improper mental disposal to also make the lambs rejectable through improper mental disposal. But if the Tanna/teacher taught [only] the lambs, I would state there that when the lambs make the sacrifice rejectable through improper mental disposal, it makes the bread rejectable through improper mental disposal because they were dependent upon each other in waving, but the thanksgiving-offering which were not dependent, I would state that when the thanksgiving offering makes the sacrifice rejectable through improper mental disposal, it does not make the loaves rejectable through improper mental disposal, hence, they are both necessary.
+
+Mishnah 4
+
+הזבח מפגל את הנכסים – and a person who drinks from them is punished with extirpation.
+משקדשו בכלי – after they placed them in the sacred vessels, for the vessel sanctifies them with an eternal holiness, and furthermore they don’t have any redemption.
+דברי ר' מאיר – for Rabbi Meir holds that the libations make the sacrifice rejectable, because the blood of the offering is what makes it appropriate and permits them for the altar. And since they have something that makes it permitted, it becomes rejectable through an intention/thought outside of its proper time. But the Sages dispute him in the Tractate Zevakhim in the chapter “The School of Shammai” (Chapter 4, Mishnah 3 – Talmud Zevakhim) [44a] and they (i.e., the Sages] state that the libations do not have that which makes them permissible [for consumption], therefore they do not become rejectable. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 5
+
+פיגל בקומץ – in the burning on the altar of the handful of meal-offering, he thought about the eating the residue/remnants not at their appropriate time.
+עד שיפגל בכל המתיר – for the burning on the altar of one of them is half of what makes an object permitted for enjoyment, for there is also the burning on the altar of its partner, for the residue of the meal-offering is not permitted for consumption by a Kohen until he burns on the altar the handful of the meal-offering and the frankincense.
+במנחת חוטא ובמנחת קנאות – which do not have frankincense, and the handful of meal-offering alone is what is permitted [for consumption].
+שחט אחד מן הכבשים – [he slaughtered one] of the lambs of Atzeret/Shavuot. But the bread is not permitted other than after both of them (i.e., the lambs) have been ritually slaughtered.
+הקטיר אחד מן הבזיכין – for behold it does not permit the bread other than through the burning of both of them on the altar.
+ר' מאיר אומר פגול – for he holds that half of what is permitted also makes improper intention. But the Halakha is not according to Rabbi Meir.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+הקומץ את המנחה לאכול – outside of its appropriate time period.
+דבר שאין דרכו לאכול – as for example, the handful of meal-offering and the frankincense.
+ולהקטיר – outside of its appropriate time period.
+דבר שאין דרכו להקטיר – the residue/remnants are accustomed to be consumed but are not accustomed to be offered as incense upon the altar.
+כשר – that this is not considered thought/intention, for he has rescinded his thought regarding all people.
+רבי אליעזר פוסל – as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice is eaten [on the third day, it shall not be acceptable],” Scripture speaks of two consumptions (i.e., האכל יאכל), one is the consumption of a human being and one is the consumption of the altar, to tell you that just as the consumption of a human being invalidates it for a person, as for example, residue/remnants if a person thought of consuming them outside of the appropriate time, and the consumption of the altar for the altar, as for example, a handful of meal-offering, if he considered/intended to offer it up on the altar not at its appropriate time, such his intention/thought invalidates the consumption of a human being if he thought about them regarding the altar to offer them up outside of their appropriate time, since the All-Merciful excluded both of them in the language of “eating,” we learn from this that they are the same, and we account from this one (i.e., food from sacrifices) to that one (i.e., “food” for the altar). But the Rabbis hold, that for thus, the All-Merciful excluded for burning on the altar in the language of “consuming/eating”, to tell you that just as eating is an olive’s bulk, so also consideration of burning on the altar is an olive’s bulk. But always, “eating” is in its manner is implied, the taking of a handful of meal-offering to the altar and the residue/remnants is for a person [for consumption]. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+לא יצק – the order of the meal-offering; at the beginning he places the oil in a utensil and after that places the fine-flour, and after that he returns and pours the oil and stirs it and this is explained in the chapter [seven in Tractate Menahot], "אלו המנחות נקמצות" /These meal-offerings are grabbed” [75a
+לא יצק ולא בלל כשר – as for example, he put all of the oil that was in the Log in the first gift which is prior to performing it. But if he was missing its oil, we stated in the first chapter [Tractate Menahot 11a – see Mishnah 3 in Chapter 1] that it is invalid. And in the Gemara in our chapter [18b], it proves that pouring is indispensable (i.e., it invalidates the act by its omission), and it explains [the phrase] “that he didn’t pour,” that a Kohen didn’t pour, but rather a non-Kohen (i.e., literally, “a foreigner”), that from the grabbing of a handful of meal-offering is the command for the priesthood, but pouring and stirring/kneading are appropriate for a foreigner (i.e., non-Kohen), but it teaches, that he didn’t stir, by force it means that he didn’t mix/stir at all, for mixing/stirring definitely is not indispensable and our Mishnah should be read as follows: “if a Kohen did not pour but rather [it was done] by a foreigner, or he didn’t stir/mix at all, it is appropriate/kosher.
+לא פתת (didn’t break the meal-offering into small pieces) – as it is written (Leviticus 2:6): “Break it into bits [and pour oil on it; it is a grain offering].” Even though it is written regarding a meal offering fried on a flat pan alone, the same law applies for all the meal-offerings that are baked first, such as for example, meal-offerings prepared in a flat pan and meal-offerings prepared in a deep pan, fried in a container filled with oil and that which is baked, it is commandmen to crumble all of them and afterwards take a handful of the meal-offering. And in a case wherehe did not crumble other than in order to take a fistful
+לא מלח –[he did not salt] the entire meal-offering, but rather [only] that he took a handful of for a meal offering. But whereas, the salting of the handful is indispensable (i.e., it invalidates an act by omission).
+לא הניף – in the sinner’s meal-offering and the meal-offering of jealousy (i.e., for a husband suspecting his wife of infidelity) requires waving.
+לא הגיש – as it is written (Leviticus 2:8): “[it shall be brought to the priest] who shall take it up to the altar.” For the Kohen brings it to the altar and brings it near/offers it in the southwestern corner [of the altar] opposite the point of the corner (see Tractate Menahot, Chapter 5, Mishnayot 5-6).
+פתיתים מרובות – much larger than the expressed law for the meal-offering of an Israelite , doubling one into two [pieces] and two into four [pieces] and divides them (see Talmud Menahot 18b and Tractate Memahot, Chapter 6, Mishnah 4) . And it is necessary to inform/teach us about large broken pieces and even though they inforom us that if he did not break them into small pieces, it is kosher/fit. For o might think I would say that there, where is the the law of loaves upon them, but here where there isn’t the law of loaves , and there are no [small] broken pieces, I would say, no, there it comes to teach us that the opposite is true (i.e., that this is not the case).
+ולא משחן (see Mishnah Menahot, Chapter 6, Mishnah 3) – the wafters require anointing [with oil], as it is written (Exodus 29:2): “and unleavened wafers spread with oil,” after their baking we anoint them with oil over and over until he depletes all the oil in the LOG (i.e., a LOG equals the amount displaced by six eggs).
+במנחת כהנים כשרה – that all of them are burned entirely like it
+כמנחת כהן המשיח ובמנחת נסכים פסולה (see Tractate Menahot, Chapter 6, Mishnah 2) – because the mixture of the handful of meal-offering of an Israelite is thick. One LOG of oil er an Issaron of fine flour, and the meal-offering accompanying libations [of wine] and that of the anointed priest, their mixture is soft, three LOGS for an Issaron (= 10 Ephah) , as it is written for the meal offering accompanying libations (Numbers 15:4): “[the person who presents a gift to the LORD shall bring as a grain offering:] a tenth of a measure of choice flour with a quarter of a HIN mixed in, and in the meal-offering of the anointed priest, it states (Leviticus 6:13): “a tenth of an ephah of choice flour as a regular grain offering, [half of it in the morning and half of it in the evening].” Behold it is for you like the meal-offering of the daily offering with is an Issaron of fine flour in a quarter-log of a Hin.
+והן בולעות זו מזו (each absorbs from the other) – the handful of meal-offering absorbs from the meal-offering accompanying libations and from the meal-offering of the anointed priest, and the oil of these meal-offerings is greater than the handful of the meal-offering and nullifies it, and it is a meal-offering whose handful of meal-offering was not offered as incense and that which was gathered in the handful is disqualified. But the meal-offering accompanying libations is fit/kosher, for there wasn’t like its oil had been increased, since it wasn’t intentionally that the oil was mixed when it absorbs it is nullified regarding it, and it is as if it doesn’t exist. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+אם יכול לקמצן מזו בפני עצמה וזו בפני עצמה – that this [meal-offering] fell on this side of the utensil and that [meal-offering] fell on the other side [of the utensil] and there remained from them enough in order to grab a handful that did not get mixed/combined, they are acceptable/fit (i.e., literally, “kosher”). But if not, they are disqualified, for it says in the Law of the Kohanim (i.e., Leviticus 2:2): “[And the priest shall scoop out of it a handful] of its choice flour and its oil, ”but not from the fine flour of its neighbor.
+לא יקטיר – and even all of that which is mixed, for the burning on the altar is not a Mitzvah other than when grabbing a handful [of meal-offering], and the person who gathers a handful of meal-offering does not grab two handfuls [of meal-offering] for perhaps in each handful of meal-offeringf there is some from this one that became mixed, and there isn’t a complete handful from one meal-offering.
+ואם הקטיר – [if he offered up for burning on the altar] – all of the mixture, it doesn’t go to the credit of its owners, for a handful was not grabbed ‘for a meal-offering] and a freewill meal-offering is not permitted without taking a handful [of meal-offering].
+נתערב קומצה בשייריה – he cannot offer it up all of for burning on the altar because the residue/remnants are prohibited to burn on the altar, as it is written (Leviticus 2:11): “[for no leaven or honey] may be turned into smoke as a gift to the LORD,” all that is from it for fire-offerings is included in not turning into smoke (see: Leviticus 2:11): “[for no leaven or honey] may be turned into smoke [as a gift to God].”
+נטמא הקומץ והקריבו, הציץ מרצה ([if] the handful was made unclean and one [nonetheless] offered it up, the priest’s frontlet effects acceptance) – as it is written (Exodus 28:38): “[It shall be on Aaron’s forehead,] that Aaron may take away any sin arising from the holy things [that the Israelites consecrate],” he doesn’t take away anything other than the sin of ritual defilement, in which it has a lenient side which was permitted to the community from its general principle, as it is written, regarding the daily burnt-offering (Numbers 28:2): “at stated times,” and even when in a state of ritual impurity.
+ואינו מרצה על היוצא (but it doesn’t effect acceptance for that which goes forth [beyond the veils – see Tractate Zevakhim, Chapter 8, Mishnah 12) – for even though it also has a lenient side that is permitted on the temporary/improvised altar from its general principle, that is forbidden when it leave from the Tabernacle, but was permitted in the temporary/improvised altar that was in Nob and Givon, where there weren’t veils there, nevertheless, the priest’s frontlet does not affect acceptance when leaving [beyond the veils], as it is written (Exodus 28:38): “to win acceptance for them before the LORD,” yes to a sin before God, no to a sin that leaves the veils [outside of the Tabernacle].
+
+Mishnah 4
+
+כמדת ר' אליעזר כשרה – on the knowledge of Rabbi Eliezer who stated in the chapter [seven of Tractate Pesahim 77a] “How do they roast [the Passover offering],” the blood even though there is no flesh/meat, that is so [regarding] the handful of meal-offering , even though there is no residue/remnant, it is appropriate/kosher to offer up the handful of meal-offering as incense.
+כמדת ר' יהושע – who stated that if there is no flesh, there is no blood, that is so [regarding the meal-offering] that it is also invalidated to offer up the handful of the meal-offering. And this is where there did not remain anything from the residue/remnants that was not defiled. And the Halakha is according to Rabbi Yehoshua.
+שלא בכלי שרת – for the handful of meal-offering was not sanctified in a sacred vessel. But at the beginning of the meal-offering no one disagrees that it requires a utensil, as we stated in the chapter [eleven of Tractate Menahot, Mishnah 4] “The Two Loaves.”
+ורבי שמעון מכשיר – the reason of Rabbi Shimon is explained in the Gemara (Tractate Menahot 26a), because it states in Scripture (Leviticus 6:10): “it is most holy, like the purification offering and the reparation offering,” and since the All-Merciful made an analogy [between] the meal-offering to the sin-offering in his (i.e., the Kohen’s) service with a gift with his actual finger, we learn from it that the taking of a handful of the meal-offering also, if he wanted, he performs it with his hand without a utensil. And as long as he performs the service with his right hand, similar to the sin-offering where it is stated in regard to it, “finger,” as it is written concerning it (Leviticus 4:25): “The priest shall take with his finger some of the blood of the purification (i.e., sin) offering [and put it on the horns of the altar of burnt offering],” and every place where it states “finger” and “priesthood” is not other than with the right-hand. But the Halakha is not according to Rabbi Shimon.
+הקטיר קומצה פעמים – half of a handful of meal-offering at one time, and half of the handful of the meal-offering at another time. And specifically, that [the Mishnah] used the term “twice,” and not more/further, for no handful of meal-offering can be less than two olives’ bulk and when he disputes the two “occasions” , it is found that the offering up as incense is not less than an olive’s bulk, and therefore it is kosher/appropriate, but if he had divided it into three or four times that he would have made the burning on the altar with less than an olive’s bulk, it would be invalid.
+
+Mishnah 5
+
+מיעוטו מעכב את רובו – that if it was missing even a little bit, it is invalid, as the All-Merciful states (Leviticus 2:2 and 5:12): “[and present it to Aaron’s sons, the priests. The priest shall scoop out of it] a handful of its choice flour and oil.”
+העשרון – a meal-offering that is less than an Issaron (i.e., one-tenth of an Ephah), even a bit, is invalid.
+היין – half of a Hin (a Hin is 12 LOGS or 72 eggs’ volume) for a bull, and one-third of a Hin for a ram, and a fourth of a Hin for a lamb. And similarly, the oil, whether for the meal-offering libations which is like the measurement for the wine, whether for a meal-offering of a free-will offering which is one LOG of oil.
+הסולת והשמן – of the meal-offering
+מעכבים זה את זה – as it is written (Leviticus 2:16): “[And the priest shall turn a token portion of it into smoke:] some of the grits and oil, [with all of the frankincense, as a gift to the LORD].”
+הקומץ והלבונה מעכבים זה את זה – as it is written (Leviticus 6:8): “A handful of the choice flour and the oil of the grain-offering shall be taken from it, with all the frankincense that is on the grain offering, [and this token portion shall be turned into smoke on the altar as a pleasing odor to the LORD].”
+
+Mishnah 6
+
+שני שעירי יום הכיפורים – “the goat designated by lot for the LORD” (Leviticus 16:9) and “the goat designated by lot [to be sent] to Azazel” (Leviticus 16:10).
+שני כבשי עצת – the two yearling-lambs of peace-offerings that come as an obligation on the two loaves (see Leviticus 23:19-20).
+שתי חלות – the two loaves of Arzeret/Shavuot.
+ושני סדרים – two arrangements [of piles of wood on the altar] of the shewbread, six loaves for each arrangement.
+שני בזיכין – two pans in which there is frankincense, which are placed on the arrangements.
+הפדרים והבזיכין מעכבין זה את זה – for if the arrangements of the bread are not on the table, he should not place in it the pans/vessels of frankincense. But if there are no pans/vessels, he should not place the bread.
+שני מינים שבנזיר – (see Numbers 6:15) – unleavened cakes and unleavened wafers.
+ושלשה שבפרה אדומה – (see Numbers 19:6) – cedar wood, hyssop and crimson stuff.
+ארבעה שבתודה – four species of the bread that they bring on the sacrifice of well-being/thanksgiving (see Leviticus 7:12-13) – leavened cakes [with oil mixed in], unleavened wafers [spread with oil] and cakes of choice flour [with oil mixed in, well soaked and cakes of leavened bread.
+ארבעה שבלולה – Lulav/palm branches and Etrog/citron fruit, myrtle and willow (see Leviticus 23:40). If he takes all four of them on each day completely, even though he takes one of them in the morning and one of them at eventide, he fulfilled his religious obligation, for we hold that the Lulav does not require binding. But if one of these species is missing and he took all the [other] three, he has not fulfilled the Mitzvah at all.
+ארבעה שבמצורע – (see Leviticus 14:6) cedar wood, the crimson stuff and the hyssop, together with the live bird.
+שבע הזיות שבפרה – [the seven sprinklings that are connected with the] red heifer , as it is written (Numbers 19:4): “[Eleazar the priest shall take some of the blood with his finger] and sprinkle it seven times towards the front of the Tent of Meeting.”
+שבע הזיות של בין הבדים – on Yom Kippur. As it is written (Leviticus 16:14): “and in front of the cover he shall sprinkle some of he blood with his finger seven times.”
+ושעל הפרוכת ושעל מזבח הזהב – (see also Tractate Zevakhim, Chapter 5, Mishnayot 1-2) on Yom Kippur with the bullock of the anointed priest and with the bull for an unwitting communal sin and the goats for idolatrous worship, all of these require sprinkling on the curtain and on the golden altar like it is explained in the Torah portion of Vayikra and in Aharei Mot, and the goats of idolatrous worship, we increase them from Scripture as it is written (Leviticus 4:20): “He shall do with this bull just as is done with the [priest’s] bull of purification offering.” “With this bull” – this is the bullock of the anointed priest. “The purification/sin offering” – these are the goats of idolatrous worship. And the four gifts that are on the four corners that are on the golden altar also are indispensable one for another, even though they are not mentioned in the Mishnah.
+
+Mishnah 7
+
+שבעת קני מנורה – as it is written (Exodus 25:32): “Six branches shall issue from its sides,” and the biddle branc, makes seven branches of the Menorah.
+שתי פרשיות שבמזוזה – the Shema/”Hear [O Israel]” (i.e., Deuteronomy 6:4-9) and V’Haya Im Shamoah/”If you will surely hearken “(i.e., Deuteronomy 11:13-21).
+ואפילו כתב אחד מעכבן – even one letter which is attached to its neighbor and is not surround by a certain kind of parchment according to the legal requirement is invalid in a Mezuzah and in Tefillin/phylacteries and in a Torah scroll.
+ארבע פרשיות שבתפילין –“Kadesh”/”Sancify/Consecrate to Me” (Exodus 13:1-10), “V’Haya Kee Yeviakha”/”And when [the LORD] has brought you”(Exodus 13:11-16), “Shema”/Hear [O Israel] (Deuteronomy 6:4-9) and “V’haya Im Shamoah”/”If you will surely hearken” (Deuteronomy 11:13-21).
+מעכבות זו את זו – whether in the Tefillin/phylactery of the head where they write each individual portion in a self-contained piece of superior split parchment, or whether in the Tefillin/phylactery of the hand where all four [of the portions] are written on one piece of superior parchment.
+ארבעתן ארבע מצות – but they are not indispensable to each other, but the Halakha is not according to Rabbi Yishmael.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+התכלת אינה מעכבת את הלבן – although it is a Mitzvah to place two threads of Tekhelet/blue and two threads of white or one thread of Tekhelet and three threads of white, nevertheless, this does not impair/invalidate by omission the other, and if he placed all four of them with Tekhelet or all four of them with white [threads], he has fulfilled his religious obligation.
+תפלה של יד אינה מעכבת של ראש – Maimonides wrote, specifically that both (i.e., the Tefillin of the hand and the Tefillin of the head) are found with him. But only one of them is found with him, he should not put on the one until he has found the other since we make a decree lest he error and rely always on the one [only]. But this is not according to the Halakha, for the one who says this in the Gemara (Tractate Menahot 44a) retracted based upon the strength of what he was questioned but rather one who does not have [in order to fulfill] the two commandments, he should not even observe the one commandment, is to be read as a question [in astonishment]! But the Halakha is that whether both (i.e., the Tefillin of the arm and Tefillin of the head are found with him or whether they are not found with him, they do not impair/invalidate by omission the other, and so have admitted all of my teachers/Rabbis that this is the Halakhic practice.
+הסולת והשמן – of the libations of the meal-offering.
+אין מעכבין את היין – of the libations that if they brought the wine without the fine flour and the oil, he offers as a libation.
+המתנות של מזבח החיצון – as, for example, the four gifts of the sin-offering.
+אין מעכבות זו את זו – that if he did not give other than one [of them], he has atoned, as it is written (Deuteronomy 12:27): “the blood shall be poured out [on the altar of the LORD your God],” that one pouring/spilling is implied.
+
+Mishnah 2
+
+הפרים והאילים והכבשים – those that are written in the Torah portion of “Speak to the Priests” (Leviticus 23:18): “With the bread you shall present, as burnt offerings to the LORD, seven yearling lambs without blemish, one bull of the herd, and two rams” that come with the two loaves of Atzeret/Shavuot. אינם מעכבים (do not impair the validity of one another) – the two bulls and the one ram and the seven lambs of the Musaf/Additional offerings of Atzeret/Shavuot that are written in the Torah portion of Pinhas (Numbers 28:27). For [two] bulls of the Musaf/Additional offerings do not impair the bull of the two loaves, neither does the bull of the two loaves impair the two bulls of the Musaf/Additional offerings. And similarly the two rams of the two loaves do not impair the one ram of the Musaf/Additional offerings, nor the one ram of the Musaf/Additional offerings impairs the two rams of the two loaves. And similarly, the lambs do not impair neither these nor those.
+רבן שמעון אומר אם היו להם פרים מרובין – that is to say, money in order to purchase bulls by the way for their needs, and they did not have money to purchase libations, they should bring one bull and its libations. And they derive it from Scripture, as it is written (Ezekiel 46:7): “And he shall provide a meal offering of an ephah for the bull, an ephah for the ram, and as much as he can afford for the lambs [with a hin of oil to every ephah],” can it really be that the measure of bulls and rams is one, but isn’t the meal-offering of the bulls is three Issaron and the meal offering of the rams two issaron, but rather to inform you hat it is better to bring one bull, one ram with his ephah, the measure that is appropriate for him, than to bring many bulls and many rams without their meal-offerings. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+הפר ואילים הכבשים והשעיר – that come on account of the loaf [of bread]. And all of them are burnt-offerings except for the goat which is a sin-offering.
+אין מעכבין את הלחם – that if they brought the two loaves of Atzeret/Shavuot without these sacrifices, they are sanctified.
+הלחם מעכב את הכבשים – these lambs are the two lambs of the peace-offerings that were required for waving with the loaves.
+והכבשים אין מעכבים את הלחם – if lambs were not found, they bring the two loaves and they are holy as if they had brought them with the lambs.
+קרבו כבשים בלא לחם – for they didn’t have bread in the wilderness other than Manna.
+הלכה כדברי בן ננס – that the lambs impair the [loaves of] bread.
+אבל אין הטעם כדבריו – for he says that in the wilderness that they offered up the lambs of peace-offerings and this is not the case.
+שכל האמור בחומש הפקודים – in the Book of Numbers, as for example, the Musaf/Additional sacrifices that are mentioned in the Torah portion of Pinhas (Numbers 28:16-29:39), they offered up in the wilderness.
+וכל האמור בת"כ – that is in the Book of Leviticus. They did not offer them up in the wilderness. And these lambs that are mentioned in “Speak to the Kohanim” (the Torah portion of Emor) such as the seven lambs and the bull and the rams of the burnt offering that are upon the [loaves of] bread and the two lambs of the peace offerings they did not offer up in the wilderness (see Leviticus 23:18).
+ויש בלא כבשים אין לו מי יתירנו – that the [loaves of] bread is not permitted to be consumed for the Kohanim until they offer up the lambs. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 4
+
+התמידים אינן מעכבין את המוספין – In the Gemara (Tractate Menahot 49a) it explains that concerning the matter of precedence it is stated, and they do not impair each other. For if he requires daily whole offerings, he offers them first and if he requires Musaf/Additional offerings, he offers them first, but even though it is written (Leviticus 6:5): “[every morning the priest shall feed wood to it,] lay out the burnt offering on it [and turn into smoke the fat parts of the offerings of well-being],” and this implies that the burnt-offering, that is, the burnt-offering of the daily whole offering will be the first of all of the sacrifice, but this is not other than a mere commandment but it does not impair [the others].
+אמר רבי שמעון אימתי כו' – In the Gemara (Tractate Menahot 50a) it explains that the Mishnah is deficient and it should be read as follows: if they did not offer up a lamb in the morning, he should not offer it up at eventide. When is this said? When the altar was not dedicated, but if the altar was dedicated, he can offer it up at eventide. Rabbi Shimon stated: Under what circumstances? When they subject to constraint or in error, but if they deliberately did not offer a lamb in the morning, they should not offer it at eventide. And this is its explanation: if they did not offer the daily whole offering of the morning, they should not offer the daily whole offering of the eventide, and this is a rabbinic expounding of Scripture, if (Numbers 28:4): “you shall offer one lamb in the morning, [and the other lamb you shall offer at twilight],” the second was pronounced fit to be offered at eventide, but if not, you don’t. Under what circumstances? When the altar was not dedicated, for this Biblical verse is written concerning the dedication of the altar in the Torah portion of “You (i.e., Moses) shall command”/Tetzaveh, as it is written above it (Exodus 29:38): “Now this is what you shall offer upon the altar: [two yearling lambs each day, regularly],” But if the altar was dedicated, that he had already offered upon it sacrifices, even if he did not offer the daily whole offering of the morning, he may offer the daily whole offering of the eventide, as it is written in the Torah portion of Pinhas (Numbers 28:8): “The other lamb you shall offer at twilight, preparing the same grain offering and libation as in the morning,” but in this Biblical verse, it is not written (see Numbers 28:4): “you shall offer one lamb in the morning,” and it is taught in [Midrash] Sifrei [B’midbar]: this verse, why is it mentioned? Wasn’t it already mentioned above in the portion (verse 4): “and the other lamb you shall offer it [at twilight]?” Because it states with it, “you shall offer one lamb in the morning,” behold that he did not offer up the one for the morning, I hear that he did not offer it up at twilight, the inference teaches us the latter verse (Numbers 28:8): “The other lamb you shall offer at twilight,” but if they deliberately [did not offer the lamb in the morning], he should not offer it at twilight, those who act deliberately, but other Kohanim are able to offer it.
+לא הקטירו קטורת בבוקר יקטירו בין הערבים – that the incense is not found/on hand with one person, he should offer up the incense many times like that of a burnt offering, as we stated in [Tractate] Yoma [26a], that a person who did not ever engage with it repeatedly because it makes a person wealthy, as it is written (Deuteronomy 33:10): “They shall offer You incense to savor [and whole-offerings on Your altar],” and near it (verse 11), “Bless, O LORD, his substance,” therefore, we don’t fine them, since it is beloved for them and they do not willfully sin regarding it, and it is not found that those who sin deliberately will leave
+שאין מחנכים את מזבח הזהב אלא בקטורת הסמים – at twilight/eventide, as it is written (Exodus 30:7): “he shall burn it every morning when he tends the lamps,” meaning to say, that when he cleans the Menorah from the ashes that are there from the kindling of the candles. But if he did not do the candle lighting in the evening, why does he need to repair it in the morning, so we see that the dedication of the Menorah is at twilight. And since the Menorah was dedicated in the evening, the incense is also dedicated in the evening, as it is written (Exodus 30:8): “And Aaron shall burn it at twilight when he lights the lamps, [- a regular incense offering before the LORD throughout the ages].”
+
+Mishnah 5
+
+חביתי כהן גדול – the meal-offering of the High Priest that he brings every day, on account that it is written concerning it (Leviticus 6:14): “Shall be prepared with oil on a griddle,” because of this, it is called, griddle-cakes.
+לא היו באות חצאין – that he should not bring from his house one-half of an Issaron/tenth in the morning and half an Issaron/tenth in the evening.
+ולא חצי עשרונו של ראשון – [the one-half] that remained from the complete Issaron/tenth first [Kohen Gadol] who died had brought [in the morning] for he had not offered anything other than the [first] half.
+ושני חציין אובדים – half of the Issaron/tenth of the first [High Priest] who died and half of the Issaron/tenth of this one who stood [in his place].
+משל צבור – as it is written (Leviticus 6:15): “[And so shall the priest, anointed from among his sons to succeed him, prepare it; it is the LORD’s] – a law for all time – [to be turned entirely into smoke],” this law will be from that which shall be forever, meaning to say, from the community from the collection of the money stored in the chamber [in the Temple complex].
+רבי יהודה אומר משל יורשים – as it is written (Leviticus 6:15): “And so shall the priest, anointed from among his sons,” and it implies the following, that the anointed priest who dies, from those who succeed him (literally, “under him”), will perform it.
+ושלימה היתה קריבה – whenever it comes from the community according to Rabbi Shimon or from the heirs [of the Kohen Gadol who died] according to Rabbi Yehuda, it should be offered whole, a complete Issaron and not one-half of an Issaron. Rabbi Shimon derives it from (Leviticus 6:15): “to be turned entirely into smoke/כליל תקטר,” that should not be turned into smoke in halves, but rather entirely when it comes from the community. But Rabbi Yehuda derives it from what is written (Leviticus 6:15): “from among his sons to [to succeed him] prepare it/מבניו יעשה אותה,” when one of his sons offers it up after his father died, that is the heirs, he should do it, but not half of it. And the Halakha is according to Rabbi Yehuda that it comes from the heirs.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כל המנחות באות מצה חוץ מחמץ שבתודה – as it is written (Leviticus 7:13): “This offering with cakes of leavened bread added.”
+ושתי הלחם – as it is written (Leviticus 23:15): “baked after leavening.”
+שאור היה בודה להן מתוכן (leaven is set aside for them from their own [contents]) – from the Issaron/tenth of thanksgiving offering and the two loaves [of bread], he removes the yeast, that he would knead from the fine flour a little after it was measured and preserve it in fine-flour and it leavens on its own and from it the rest leavens, for from another place, he would not be able to ring it so that there wouldn’t be extra meal-offering.
+והיא אינה מן המובחר – and it doesn’t leaven well, because it does not have yeast from the good vinegar.
+אלא מביא שאור – that is from good vinegar from within his house, and places it it within the Issaron and adds and fills it in with fine flour.
+אף היא היתה חסרה או יתירה – as for example, the yeast was thick and kneads with difficulty with a little water, it doesn’t hold a large volume as if it were flour and it is found that the Issaron is greater, for if the yeast/leaven were kneaded its yeast/leaven would be greater than now. But if it is not kneaded well, that he placed in a lot of water, it is found that is volume is greater than if it were flour and it was found that the Issaron is less, for were it not for the water, it would not be full. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 2
+
+שנאמר כל המנחה אשר תקריבו לה' לא תעשה חמץ – it refers to the first clause [of the Mishnah] as it teaches that they are watched so that they do not become leavened, and it is speaking of prior to grabbing a handful . But the residue/remnants we derive from a different verse, as it is written (Leviticus 6:10): “It shall not be baked with leaven; [I have given it] as their portion [from My gifts],” even the portion of the priests which are the residue of the meal-offering that remained from the handful, even this shall not be baked with leaven, and with leaven, it is especially mentioned regarding the residue, but it is permitted to knead them with honey and to fry them with oil in it.
+עריכתה (rolling it) – when he engages it with his hands after kneading, and they are liable for each and every one, for since it is says (Leviticus 2:11): “[No grain offering that you offer to the LORD] shall be made with leaven,” he is not able to be liable except for one [offering], the inference teaches us that “it should not be baked” (Leviticus 6:10), that baking was included and why was it excluded, to make an analogy of Biblical verses to it, just as baking is special that it is the action of an individual and one is liable for it on its own, even I include kneading it and rolling it and all individual actions regarding it, to include forming and smoothing the surface of the dough which is the action of an individual and we are liable for it on its own. And forming and smoothing the surface of the dough is smoothing its face in water and even though it does not appear so much as an action.
+
+Mishnah 3
+
+מנחת סולת – a person who vows a mere free-will meal-offering, brings fine flour and oil and frankincense and mixes it and takes a handful as it is prior to baking it. And for which it is written (Leviticus 2:1): “he shall pour oil upon it, lay frankincense on it,” all of these others we derive from the meal-offering of fine flour where it is written regarding the meal-offering of fine flour (Leviticus 2:1): “when a person,” that implies that all meal-offerings of an individual require oil and frankincense.
+והחלות והרקיקין – a meal-offering of grain that is baked in an oven is called, the loaves [of bread] and the wafers. For if he requires loaves [of bread], he brings them and if he requires wafers, he brings wafers.
+ומנחת כהנים – a Kohen who volunteers to donate one from these five meal-offerings.
+מנחת כהן משיח – the meal-offering of unleavened cakes (see Tractate Menahot, Chapter 4, Mishnah 5).
+גוי – [a heathen] who freely donates a meal-offering as we derive from "איש איש"/anyone (Leviticus 17:8 – “If any one of the house of Israel or of the strangers who reside among them offers a burnt-offering or a sacrifice”) which teaches that heathens bring votive offerings and free-will offerings like Israelites.
+ומנחת נשים – a woman who vowed to donate a meal-offering.
+ומנחת נסכים – which does not require frankincense, for oil is stated with it but not frankincense (see Numbers 15:4-5).
+ולחם הפנים – it is written regarding it (Leviticus 24:7): “With each row you shall place pure frankincense, [which is to be a token offering for the read, as a gift to the LORD].” But oil is not written there.
+שתי חלות – of Atzeret/Shavuot, but it is not mentioned on them neither oil nor frankincense (see Leviticus 5:11: “he shall not add oil to it or lay frankincense on it, [for it is a purification offering].”
+מנחת חוטא ומנחת קנאות – it is written explicitly regarding them (Leviticus 5:11): “he shall not add oil to it or lay frankincense to it” (and Numbers 5:15: “No oil shall be poured upon it and no frankincense shall be laid upon it for it is a grain offering of jealousy.”).
+
+Mishnah 4
+
+וחייב על השמן – if he placed upon the meal-offering for a sinner or on the meal/grain-offering of jealousy.
+נתן כלי – which contains oil.
+על גבי כלי – of the meal/grain-offering of the sinner.
+לא פסלה – and we don’t say that behold he transgressed on what is written in the Torah (Leviticus 5:11): “he shall not add oil to it [or lay frankincense to it],” for the Torah did not warn other than that he should not place the oil into the fine-flour or into the flour.
+
+Mishnah 5
+
+טעונות הגשה – with regard to the thanksgiving offering of he southwestern corner [of the altar] as it is written (Leviticus 2:8): “[When you present to the LORD a grain offering…it shall be brought to the priest] who shall take it up to the altar.”
+והחלות והרקיקין – an offering of grain baked in the oven.
+מנחת כהנים – that is completely burned.
+וכל שאין בהם קמיצה – to permit the residue/remnants from the meal-offering for the Kohanim, and they don’t have bringing near [of the sacrifice]. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 6
+
+לוג ואשם מצורע – it is written with regard to them (Leviticus 14:12): “and he shall elevate [them as an elevation offering before the LORD].”
+והבכורים כדברי ר' אליעזר בן יעקב – we have the reading, meaning to saying, that we prove from him who said plainly first-fruits require waving, and the Halakha is according to him.
+ואימורי שלמי יחיד וחזה ושוק שלהם – it is explicitly written (Leviticus 10:15): “Together with the fat of fire offering, they must present the thigh of gift offering and the breast of elevation offering, which are to be elevated [as an elevation offering before the LORD].”
+אחד שלמי אנשים ואחד שלמי נשים – that require elevation/waving.
+בישראל אבל לא באחרים – it explains in the Gemara (Tractate Menahot 61b) that this is what he said: both those of Israelite men and women, their sacrifices require waving, and the waving itself is by an Israelite [male], but not by women, for it is stated in a Baraitha, that male Israelites wave, but the heathens do not wave; male Israelites wave but the daughters of Israel do not wave.
+שתי הלחם וכבשי שלמים של עצרת – that come on account of the bread. It is written concerning them (Leviticus 23:20): “The priest shall elevate these – the two lambs- together with the bread of the first fruits as an elevation offering before the LORD,” not on them specifically, but rather near them, the lambs at the side of the bread, according to the words of Rabbi [Judah the Prince] in the Baraitha. And such is the Halakha.
+שנאמר – [concerning the ordination of Aaron] (Exodus 29:27): “the breast that was offered as an elevation offering (i.e., waived) and the thigh that was offered as a gift offering (i.e., raised) [from the ram of ordination – from that which was Aaron’s and from that which was his sons’],” and from that which was offered as an elevation offering and that which was elevated as a gift offering, we derive the rest of the waiving done: the waiving - bringing them forward and backward; and the raising of them – upward and downward.
+תנופה היתה במזרח – meaning to say, even in the east of he altar one is able to wave, and all the more so, on the west side which is closer to the Sanctuary.
+ותנופות קודמות להגשות – first he waves/elevates and afterwards brings it near. But in the meal-offering of the Omer and the meal-offering of jealousy we are speaking s that they require elevation and bringing near, as it is written with regard to the meal-offering of jealousy (Numbers 5:25): “elevate the grain offering [of jealousy] before the LORD” and afterwards (ibid.,): “and present it on the altar.”
+
+Mishnah 7
+
+שלשה מינין – the individual peace-offering, and the communal peace offering which are the lambs of Atzeret/Shavuot, and the guilt offering of the leper. These three kinds [of offerings] require between the three of them three rituals: laying of the hands [while the animal is yet alive, waving of the animal while alive and the waving of slaughtered animals.
+שתים – rituals from these three are done with each kind, but the third is not done with them, because there are only two for each kind.
+שלמי יחיד – it is written with them laying of the hands in [the Torah portion of] Vayikra (i.e., Leviticus 3:2: “He shall lay his hand upon the head of his offering and slaughter it at the entrance of the Tent of Meeting.”).
+ותנופה שחוטים – regarding their breast and thigh, in [the Torah portion of] Tzav (i.e., “Command Aaron” – see Leviticus 7:31-32).
+שלמי צבור – it is written with them waving while alive (Leviticus 23:20): “The priest shall elevate these – [the two lambs – together with the bread of the first fruits as an elevation offering before the LORD],” that is while they are alive, and the waving of those that are slaughtered, that the breast and thighs are theirs, as we derive from the individual’s peace offerings. But placing of the hands [on the head] is not required, for the Halakha was decided for it that there aren’t in all of the communal sacrifices other than two laying of the hands alone, the lay of the hands on the scapegoat [of Yom Kippur] (Leviticus 16:21) and [the laying of hands] on the bull for an unwitting communal sin (Leviticus 4:15).
+אשם מצורע – it is written concerning it, a living waving (Leviticus 14:12): “And he shall elevate them [as an elevation offering before the LORD],” in [the Torah portion of]: “This shall be the ritual of the leper.” But laying of the hands, that it is impossible for an individual sacrifice that he should not lay his hands upon the head of his sacrifice.
+אבל לא תנופה שחוט – that the All-Merciful excluded concerning the individual peace-offering, (Leviticus 7:30): “the breast to be elevated as an elevation offering before the LORD,” אותו/it – to exclude the guilt offering of the leper which does not require the elevation of something already slaughtered.
+
+Mishnah 8
+
+מרחשת עמוקה – as it is written (Leviticus 7:9): “and any that is prepared in a pan” implying within it, so we see that it has something inside/within.
+ומעשיה רוחשין (and what is inside it moves/vibrates – like jelly – see Tractate Menahot 63a) – that the oil within moves about within it. The language of (Genesis 1:16): “that creep on the earth,” which we translate in Aramaic as moves/swarms. But there are those who have the reading that its contents are soft, that is to say, that is kneaded product/dough is soft.
+ומחשבת צפה – as it is written (Leviticus 7:9): “or on a griddle,” implying on it but not within it. So we see, it has nothing inside/within.
+צפה – it is not deep but rather its edges float near its rim/border of the vessel, like “floating on the top of the water.”
+ומעשיה קשים – that the dough that fries in it that which was kneaded is hard in order that it not pour outside, for the utensil lacks a rim/border.
+
+Mishnah 9
+
+כופח (small stove, brazier)– in a place where broke one pot and sometimes they heat it and brake dough in it.
+רעפים (hot tiles) – TULASH in the foreign tongue. Made from earthenware and they heat it in a kiln.
+ויורות הערביין (fire places of the Arabs/a cavity in the ground laid out with clay – see Tractate Kelim, Chapter 5, Mishnah 10 and Tractate Menahot 63a) – a kind of indentation/hole made in the ground and they fastened with plaster and they burn fire inside it until it becomes white hot and they bake dough in it.
+אם רצה יביא מעשה כופח – for the brazier is a small stove, but the Halakha is not according to Rabbi Yehuda.
+מנחת מאפה – it is written regarding it loaves and wafers (see Tractate Menahot, Chapter 6, Mishnah 5).
+לא יביא מחצה חלות – for all the meal-offerings come in groups of ten, and this he should not bring as five loaves and five wafers, but rather either all of them are loaves or all of them are wafers.
+מפני שהוא קרבן אחד – for both of them are written in one-meal offerings, therefore he is able to bring half of this kind and half of another kind. But the Halakha is not according to Rabbi Shimon.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+אלו מנחות נקמצות – the meal-offering of fine flour, its dough is grabbed, and the meal-offering prepared/fried in a flat pan and the meal-offering prepared/fried in a deep pan, and the loaves and wafers, that is basked, they crumble them after their being baked. But the meal-offering of fine flour is written explicitly, קמיצה/a handful (Leviticus 2:2: “[and present it to Aaron’s sons, the priests.] The priest shall scoop out of it a handful/וקמץ משם מלא קמצו of its choice flour and oil, as well all of its frankincense,” and the others are written as אזכרה /a token portion (Leviticus 2:2: “and this token portion [he shall turn into smoke on the altar, as a gift of pleasing odor to the LORD],” and this אזכרה/token portion is the handful [of meal-offering].
+מנחת גוים או נשים – who made a free-will offering of one of these.
+מנחת העומר – אזכרה/this token portion is written regarding it (Leviticus 2:16: “And the priest shall turn a token portion of it into smoke: some of the grits and oil, with all of the frankincense, as a gift to the LORD.”).
+מנחת חוטא וקנאות – it is written regarding them קמיצה/grabbing a handful (see Leviticus 5:12: “He shall bring it to the priest, and the priest shall scoop out of it a handful as a token portion of it, and turn it into smoke on the altar.”).
+מנחת חוטא של כהנים נקמצת – even though the meal-offering of the Kohen is burned entirely, as it is written (Leviticus 6:16): “So, too, every grain offering of a priest shall be a whole offering: it shall not be eaten,” nonetheless, it requires taking a handful.
+והקומץ קרב לעצמו והשיריים קרבן לעצמן – but according to the first Tanna/teacher, the meal-offering of the Kohen is not taken in a handful, but rather is offered in smoke as it is, for he holds that all meal-offerings where the residue/remnants are consumed is taken in a handful but its residue/remnants which are consumed are not taken in a handful. But the Halakha is according to the first Tanna/teacher.
+
+Mishnah 2
+
+בזה יפה כח המזבח – it was not necessary to teach this, for we see that in this, the power of the altar is greater, and it is a simple matter. But rather to include the individual who gives a freewill offering of wine to altar without a sacrifice, so that you should not say that he drips it over the burnt-offerings on the fire, and it is completely burned and the power of the altar is not greater in this, it comes to teach us that this is not the case, but rather, he offers the libation like other libations and goes down to the pit by the side of the altar into which the remainder of the libations were poured, that is like two perforations/incisions that were in the altar and they would go down below until the foundation, in order that the power of the altar would be greater.
+ובזה יפה כח הכהנים – to include the two [loaves of] bread of Atzeret/Shavuot, if he brought them by themselves with out the lambs, that you should not say that they stand for burning but not for consumption since the lambs were not offered up as sacrifices that permit them, it comes to teach us that in this way, the power of he Kohanim was greater forever, for they stood for consumption and not for burning (see Tractate Menahot 74b).
+
+Mishnah 3
+
+הנעשות בכלי – as for example, the meal-offering prepared in a deep pan [in a container full of oil] and a meal-offering prepared by frying on a flat pan which are made in a utensil.
+טעונות שלש מתנות שמן – to exclude that meal-offering which is baked in an oven that does not require pouring [of oil].
+ומתן שמן בכלי קודם לעשייתן – first he places the oil in a service/sacred vessel and places fine flour on top of it, as it is written regarding the meal-offering prepared in a deep pan (Leviticus 2:7): “[If your offering is a grain offering in a pan,] it shall be made of choice flour in oil,” that is to say, that it shall be placed, so we see that it requires the placing of oil prior to its being made, and regarding the meal-offering prepared by frying on a flat pan, it is written (Leviticus 2:5-6): “[If your offering is a grain offering on a griddle,] it shall be of choice flour with oil mixed in, unleavened. Break it into bits and pour oil on it;” mixing and pouring is written, but putting oil in a utensil first is not written regarding it, but with a meal-offering prepared in a deep pan [in a container full of oil], that oil is placed in it but pouring and mixing/stirring is not written, and we learn this from that, it is stated, קרבנך/your offering (Leviticus 2:7) with the meal-offering prepared in a deep pan [in a container full of oil] and it is stated קרבנך/your offering (Leviticus 2:5) with the meal-offering prepared by frying on a flat pan/griddle , and how does he make it? He places oil first in the sacred vessel and places upon it the choice flour, [and he returns] and puts upon it oil and mixes/stirs it, behold there is the placing of oil in a utensil and mixing/stirring, and he kneads it with water and bakes it in an oven and crumbles it and pours oil upon it after crumbling/breaking it into pieces, and this is the pouring of the oil, behold three of them, and he grabs a handful and offers up the handful in smoke and the rest is consumed by the Kohanim.
+והחלות בוללן דברי רבי – now we are speaking of the meal-offerings baked in an oven which produces loaves or wafers, and it is written concerning it (Leviticus 2:4): “[When you present an offering of grain baked in the oven] it shall be of choice flour: unleavened cakes with oil mixed in,[or unleavened wafers spread with oil].” Rabbi [Judah the Prince] holds that loaves mixed with oil is written, and he mixes them when they are loaves. But the Rabbis hold that mixed/stirred choice flour is written, teaching us that it is mixed/stirred when it is choice flour. And the Halakha is according to the Sages.
+חלות טעונות בלילה והרקיקים משוחים – as it is written (Leviticus 2:4): “unleavened cakes with oil mixed in,” but wafers do not have it (i.e., oil) mixed in. wafters are spread with oil, but unleavened cakes are not spread with oil.
+כיצד מושחן כמין כי – Greek (in the form of an X) – our letter ט' – like the separation of the thumb [of the left hand] from the fingers [like this C].
+
+Mishnah 4
+
+כל המנחות הנעשות בכלי – here it does not come to include the meal-offering that is baked in an oven, as it is written (Leviticus 2:6): “Break it into bits and pour oil on it; it is a grain offering,” but to include all the meal offerings for breaking into bits, but rather to exclude the two loaves and the shewbread which do not require breaking into bits/crumbling.
+כופל אחת לשנים – as it is written (Leviticus 2:6): “Break it into bits,” breaking them (i.e., plural) which is two, for since it was broken, that is two pieces, “bits,” we extend the scope that each piece is broken into two, which is four. It is possible that he can make them crumbs, the inference teaches us, “into bits,” but not its bits into bits. And all of them are broken pieces like olives, that the concluding clause of the Mishnah is not Rabbi Shimon who states, but rather the words of all, for after he made the broken pieces like olives, he folds each olive into two and two into four.
+מכפלה – he does not fold them up into four, but rather only into two, for it is not written concerning it other than the meal-offering of broken pieces but not [whole] pieces.
+רבי שמעון אומר כו' – But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+שיפה – he rubs the wheat between his hand and the utensil in order that it be pleasant to remove its husk.
+בעיטה – that he strikes with the thickness of his fist or the thickness of the palm of his hand. And he would rub once and beat twice, [or] rub twice and strike three times, and he goes back and does it according to this order until he completes five hundred beatings to three hundred rubbings.
+ה"ג ר' יוסי אומר בבצק – that is to say, rubbing and eating he dough but not the wheat. But the Halakha is not according to Rabbi Yehuda.
+עשר עשר חלות – and the meal-offering of choice flour also even though that prior to baking a handful is taken, nevertheless, ten loaves are brought.
+לחם הפנים – it is explicitly written regarding them twelve loaves (Leviticus 24:5: “You shall take choice flour and bake of it twelve loaves/שתים עשרה חלות, two-tenths of a measure for each loaf”).
+וחביתי כהן גדול – it is stated regarding the shew bread, it is stated, “a due for all time/חק עולם” (Leviticus 24:9) and it is stated regarding the baked cakes of the High Priest (Leviticus 6:15): “חק עולם/a law for all time,” just as there (i.e., with the shew bread) there are twelve loaves, so here too there are twelve loaves, and we offer up six loaves in the morning and six loaves in the evening.
+חוץ מחלות תודה שהן באות עשר (see Tractate Menahot, Chapter 7, Mishnah 1) – that we require to state the reason further on tin that chapter. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 6
+
+העומר היה בא עשרון משלש סאין – the meal-offering of the Omer that we bring on the morrow of [the first day of] Passover, they would reap three Seah which is an Ephah of barley, and grind it and wave it in a sieve thirteen times until they produce its fine flour of an Issaron which is the tenth of an Ephah. And the reason that they require an Issaron of Omer of three Seah of barley, since that it comes from new grain and it is of barley, , they have in it much coarse bran and a small amount of choice flour, and one doesn’t bring his choice Issaron other than from three Seah.
+שתי הלחם שני עשרונים משלש סאים – for since they come from wheat, even though that it comes from new gain, for on Atzeret/Shavuot it is the new grain of wheat, nevertheless two choice tenths of an Ephah come from three Seah.
+לחם הפנים עשרים וארבעים עשרונים – and thus it is written (Leviticus 24:5): “[You shall take choice flour] and bake of it twelve loaves, two-tenths of a measure for each loaf.”
+מעשרים וארבע סאים – since they come from wheat and from old grain, we remove one choice Issaron from the Seah.
+
+Mishnah 7
+
+היה מנופה בשלש עשרה נפה – one above the other. And all of this is for the commandment, but it does not indispensable, for if he brought Omer Issaron from four Seah or he brought from two Seah, he did not invalidate it.
+רבי שמעון אומר לא היה לה קצבה – and even ab initio the Sages did not give a limit from how many Seah of wheat or barely they bring the Omer or the two loaves or the shew bread, but rather we see in the choice flour that it was sifted according to its needs and it was sufficient. But the Halakha is not according to Rabbi Shimon.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+התודה חמש סאין ירושלמיות שהן שש מדבריות – five Seah of Jerusalem [measure] which are six from those that were in the wilderness during the days of Moses. That they added a sixth on the measure that was in the days of Moses. For we hold that we add on the measurements but we don’t add more than one-sixth. But that one-sixth is one-sixth externally/from the outside.
+שתי איפות – that is to say, these six Seah which are two Ephahs, which are twenty Issaron/tenths of an Ephah, for in each Ephah are ten Issarons/tenths.
+עשרה לחמץ – ten Issarons for ten unleavened loaves that are in the thanksgiving offering.
+רבוכה – a paste made by stirring flour in hot water which is called רבוכה/pulp of flour mixed with hot water and oil (see Rashi) . But Maimonides (see the Laws of Maaseh HaKorbanot, Chapter 9, Halakha 19) explained that his pulp of flour mixed with hot water and oil has a lot of oil and it is roasted/parched in it, because there was oil in it corresponding to the loaves and the wafers.
+נמצאו שלשה עשרונות ושליש לכל מין ומין – that is in the Matzah/unleavened bread.
+שלש חלות לעשרון – they would have ten loaves for three Esronot and a third.
+במדה ירושלמית – they did not have in them Esronot but rather Kabim, that these five Seah would be thirty Kabim. For the Seah is six Kabim. But in the Gemara (Tractate Menahot 77a) in a Baraita, it brings from an analogy that each and every species from the four kinds that are in the thanksgiving offering, and they stated, it is stated here (Leviticus 7:14): “Out of this he shall offer one of each kind as a gift to the LORD; [it shall go to the priest who dashes the blood of the offering of well-being],” and it is stated regarding the tenth of the tenth (Numbers 15:21): “You shall set aside a gift to the LORD from the first yield of your baking, [throughout the ages].” Just as there it is one out of ten, so even here it is one out of ten. And we learned that one kind is of leavened [flour] was ten Issarons corresponding to the three species of Matzah, from what is written (Leviticus 7:13): “This offering, with cakes of leavened bread added, [he shall offer along with his thanksgiving sacrifice of well-being],” the Torah stated corresponding to the leavened that comes the unleavened.
+
+Mishnah 2
+
+המלואים – that were in the days of Moses when Aaron and his sons were inaugurated/dedicated into the priesthood.
+היו באים כמצה שבתודה חלות ורקיקים ורבוכה – as it is written in the inauguration (Leviticus 8:26): “From the basket of unleavened bread that was before the LORD, he took one cake of unleavened bread, one cake of oil bread, and one wafer, [and placed them on the fat parts and on the right thigh],” one cake of unleavened bread – these are the loaves, and the one cake of oil bread – this is the pulp of flour mixed with hot water and oil that they add into it oil corresponding to the loaves and the wafers. And the wafer is the wafter.
+נזירות – the loaves of the Nazirite, as it is stated (Numbers 6:15): “a basked of unleavened cakes of choice flour with oil mixed in, and unleavened wafters spread with oil; [and the proper grain offerings and libations],” but the pulp of flour mixed with oil and water is not mentioned there.
+שתי ידות – two parts of kinds of unleavened bread that are in the thanksgiving offering they were in the Nazirite offering, as it is explained further on.
+נמצאו – for the Nazirite.
+עשר קבין – that behold with the three kinds of unleavened bread that were associated with the thanksgiving offering, they were fifteen Kab, and they were ten [Kab] which were two thirds of the fifteen [for the Nazirite’s offering].
+שהן שש עשרונות ועדוין – that is to say, more that was added to them, for there were three Issarons and one-third of each kind, as it was stated above concerning the unleavened bread that is in the thanksgiving offering, it is found that two kinds are six Issarons and two-thirds of an Issaron, which are as we state six Issaron and something left over.
+ומכולן – from all of the four kinds that are in the thanksgiving offering, the Kohanim would take one from ten as a heave-offering.
+שלא יטול פרוס – broken and cut into.
+שיהיה כל הקרבנות שוין – the kinds will be equivalent, ten loaves for each kind [of animal].
+שלא יטול תרומה מקרבן על חבירו – that if there was five [loaves] from this kind [of animal] and fifteen [loaves] from that kind of animal, it is found that he would separate from this one for that one.
+
+Mishnah 3
+
+השוחט את התודה בפנים – inside from the Temple courtyard.
+ולחמה חוץ לחומה – In the Gemara (Tractate Menahot 78b) we establish that it is outside the wall of the House of Pagi. My teachers/Rabbis explained outside the outer wall of Jerusalem [but outside of the Temple courtyard is holy]. But even though it is written (Leviticus 7:12): “[If he offers it (i.e., the sacrifice of well-being/peace offering) for thanksgiving,] he shall offer it together with the sacrifice of thanksgiving unleavened cakes/והקריב על זבח התודה חלות [with oil mixed in, unleavened wafers spread with oil, and cakes of choice flour with oil mixed in, well soaked],” that implies, apparently that the bread is near it at the time of the sacrifice, we don’t expound [the word] "על"/nearby. But Maimonides has the reading of “the house of Bagi.” And he explains that it is a place close to the Temple Mount which is outside the wall of the Temple Mount and there they bake the meal/grain offerings. And on account of this, they would call it Bet Bagi, the language of bread/Bag of the king.
+עד שלא קרמו בתנור – these are not bread, but rather mere dough [prior to their forming a crust].
+שחטה – in order to eat it outside of its appropriate time, the bread is sanctified, but it (i.e., the offering) was done with the wrong intention and is disqualified. If on condition to eat it outside of its appropriate place, the bread is sanctified but it (i.e., the sacrifice) is disqualified. But the reason that the bread is sanctified, is because it is disqualified within the Temple courtyard. And we hold that any offering that was disqualified within the Temple courtyard, the Temple courtyard, the Temple courtyard receives it.
+שחטה ונמצאת טריפה לא קדש הלחם – for its disqualification occurred prior to ritual slaughtering (see also Tractate Zevakhim, Chapter 9, Mishnayot 2-3).
+שחטה ונמצאת בעלת מום ר' אליעזר אומר קדש – In the Gemara (Tractate Menahot 79a), it establishes it as a defect in the eye [which is not recognized], that with this defect Rabbi Eliezer held that if they (i.e., the sacrifices) went up [to the altar], they should not go down, since their defect is not recognized, therefore, the bread is sanctified. But the Halakha is not according to Rabbi Eliezer.
+שלא לשמה – the bread is not sanctified, as it is written (Leviticus 7:13): “This offering, with cakes of leavened bread added, he shall offer along with his thanksgiving sacrifice of well-being,” on the sacrifice that was made for the sake of the peace-offerings of thanksgiving.
+וכן איל המילואים – because they were the first of all the sacrifices, it (i.e., the Mishnah) took the ram of ordination. And the same law applies to the ram of the Nazirite, for the rams of ordination are considered like the sacrifice of an individual.
+
+Mishnah 4
+
+נסכים שקדשו בכלי – not exactly in a utensil. For the libations are not sanctified to be defiled by going out [of the Temple] or by being kept overnight, even though they were sanctified in a vessel, other than through the ritual slaughtering of the sacrifice, as it is written (Leviticus 23:37): “[Those are the set times of the LORD that you shall celebrate as sacred occasions, bringing gifts to the LORD – burnt offerings, grain offerings,] sacrifices and libations, [on each day what is proper to it],” the libations are dependent upon the sacrifices.
+ונמצא הזבח פסול – that it was disqualified through the sprinkling [of the blood], for had it become disqualified through ritual slaughter, the libations would not be sanctified.
+אם יש שם זבח אחר יקרבו עמו – we establish it in our Mishnah with the libations of the community, because the heart of the Jewish court makes a condition upon them, if they were needed for this sacrifice, they were needed, but if not, they would be for another sacrifice. But regarding the libation of an individual [offering], they are not appropriate/fit for another offering. But even the libations of the communal [offering] are not offered with another sacrifice unless it was the same sacrifice that was offered when the first sacrifice was disqualified, but if it was not offered at the time when the first sacrifice was disqualified, it is not offered with another sacrifice. But our Mishnah is deficient and should be read as follows: it should be sacrificed with it. When is this said? That the sacrifice was offered at the same time, but if the sacrifice was not offered at the same time, it becomes like it was disqualified by staying overnight and they are disqualified. And this is how our Mishnah is explained in the Gemara (see Tractate Menahot 79b). And all the time that the libations were not sanctified in a utensil, even though the sacrifice was ritually slaughtered, we are able to offer the libations even after several days, for we hold that a person brings his sacrifice today and his libation even after sevral days, whether it is the libations of an individual or whether it is the libations of the community. And similarly, the leper brings his guilt offering today and his Log of oil after several days.
+ולד תודה – he separated out a pregnant thanksgiving offering and its young.
+וכן המפריש תודתו ואבדה והפריש אחרת תחתיה אינה טעונה לחם – the first [bread] if it (i.e., the first sacrifice) was found after the offering up of the second. And similarly, the second, if the first was found prior to its being offered up and he offered up the first, the second no longer requires bread.
+חליפתה – that is that he separates a thanksgiving offering and it was lost and he separated out another one in its place.
+תמורתה – as for example, that it stands clearly visible and he states, “this is in place of that”, and it is written (Leviticus 27:33): “then it and its substitute shall be holy: [it cannot be redeemed].”
+
+Mishnah 5
+
+יביא הוא ולחמה מן החולין – but not from [Second] Tithe. For since he said, “I pledge myself/הרי עלי,” this is for him a matter that is of liability, and every matter that is of a liability does not come other than from that that which is unconsecrated.
+ואם אמר הרי עלי תודה מן החולין ולחמה מן המעשר יביא היא ולחמה מן החולם – for the bread is dragged (i.e., attached) to the thanksgiving offering, for since he said, “I pledge myself [to bring] a thank-offering from that which is unconsecrated, he is forced to become liable for the bread, therefore, that which he repeats and states that its bread is from the [Second] Tithe is nothing.
+תודה מן המעשר ולחמה מן החולין יביא – that is to say, he shall bring according to what he vowed. But it is not a requirement, for all the more so, if he would bring both from that which is unconsecrated, he acted well. But if he wants to bring like he vowed, he can bring.
+ולא יביא הלחם מחטי מעשר שני עצמו – for we require bead that is similar to peace-offerings. Just as peace-offerings come from Second Tithe monies and not from Second Tithe itself, so too, the bread.
+
+Mishnah 6
+
+מה פסח שהוא בא בחובה אינו בא אלא מן החולין – that the Passover offering of Egypt did not come other than from unconsecrated [animals], for they did not yet have any Second Tithe grain for there was no tithe until they entered into the Land [of Israel], and just as the Passover offering of Egypt did not come other than from unconsecrated [animals] even the Passover offering for the generations did not come other than from unconsecrated [animals], for it states (Exodus 13:5): “You shall observe in this month the following practice,” that all the Divine service of this month would be like that of Egypt.
+אף כל דבר שבחובה נמי כו' - therefore, the person who states, “I pledge myself [to bring] a thank offering or a peace offering” for since they come as an obligation, as it states, “I pledge myself [to bring}, he should not bring anything other than from that which is unconsecrated.
+והנסכים – even if he said, “I pledge myself to bring them from [Second] Tithe, he should not bring them other than from unconsecrated [animals]. For when the All-Merciful permits to include peace-offerings from [Second] Tithe, these words of the peace-offerings themselves, are those things that are consumed, but the libations are burned entirely [on the altar] , he should not bring them from the [Second] Tithe.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כל קרבנות. מן החדש ומן הישן – it is speaking of meal-offerings.
+שאינן באים אלא מן החדש – regarding the Omer, it is written (Leviticus 23:16): “an offering of new grain,” and in regard to the two loaves of bread, it is written (Exodus 34:22): “of the first fruits of the wheat harvest.”
+ומן הארץ – in regard to the Omer, it is written (Leviticus 23:10): “When you enter the Land [that I am giving you and you reap its harvest,” and with the two loaves [of bread] it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bread [as an elevation offering].”
+מכמס וזוניחה – these are names of places (see Ezra 2:27 and Joshua 15:35, 56).
+אלפא לסלת – their choice flour is first and chosen to all the choice/fine flour. Like this Aleph, it is the first of all the letters.
+אלפא – this is Aleph in the Greek language.
+שנייה להן – its choice flour is close to being praiseworthy like the choice flour of Michmas and Zonicha.
+חפרים בבקעה – these are two Chafarayim -one in the mountains and one in the valley, and the one that is in the valley that its choice flour is praiseworthy.
+כל הארצות – of the Land of Israel they were kosher/fit, but from here (i.e., the places mentioned in the Mishnah) they would bring them.
+
+Mishnah 2
+
+אין מביאין – the Omer nor the two loaves [of bread].
+לא מבית הזבלים – from a field that needs to be manured, for perhaps it was not manured all of its need and it was found that its fruits were lean/weak. Alternatively, since the manure deteriorates and causes the loss of taste of the fruit.
+ולא מבית השלחים – a land that is thirsty for water that its fruits are lean/week.
+ולא מבית האילן – from grain that is among the trees, that the trees that grow there suck the ground and weaken the seeds.
+נרה – ploughs. It is the language of (Jeremiah 4:3): “Break up the untilled ground,[and do not sow among thorns].”
+ובשניה זורעה – In the Gemara (Tractate Menahot 84b) it reaches the definite conclusion that in the first year, he breaks up all of it and seeds half of it and leaves half of it as newly broken land, and similarly in the second year he ploughs all of it and seeds the half hat he didn’t seed in the previous year, and the half that he seeded in the previous year, he leaves it as broken land, and similarly in every year he seeds that which was broken in the previous year.
+כיצד בודק – the choice flour if it is winnowed/sifted all that it needs to be or not.
+עלה בידו אבק – thin flour and it is inferior.
+עד שיניפנה – with a winnow to remove the thin dust that remains in it.
+ואם התליעה – the choice flour or the wheat.
+פסולה – and its majority had become maggoty/wormy. And we derive it further on at the end of the chapter (see Mishnah 7) from what is written (Numbers 28:19-20): “see that are without blemish. The grain offering with them,” (Numbers 28:31): “You shall present them – see that they are without blemish with their libations,” that the meal-offerings and the libations will be pure.
+
+Mishnah 3
+
+תקועה – a city whose name is Tekoa, as it is written (II Samuel 14:2): “So Joab sent to Tekoa [and bought a clever woman from there].”
+אלפא לשמן – its oil is first-rate and choice of the oils. As this Aleph is the first of the letters.
+אנפיקנון – oil that is made from olives that did not bring one-third of their ripening and it is very bitter.
+שנשרו במים – that the water ruins the oil.
+
+Mishnah 4
+
+שלשה זיתים – three times during the year they harvest/prepare the olives. And in them there are three oils, and each time there are three kinds of oil.
+הזית הראשון – the first time that they harvest/prepare [the olives].
+מגרגרו בראש הזית – he harvests the berries that are at the top of the olive/tree, for they ripen first because the sun shines upon them and ripens them.
+לתוך הסל – he refines them and [the oil] comes up and there is a utensil underneath the basked to receive the oil.
+רבי יהודה אומר סביבות דופני הסל – he places the olives and the oil flows through the walls and falls into the rim of the basket and from there he refines it and goes up and it is found to be refined . For the refuse that remains is attached on to the walls of the basket. But he soul dot place them on the rim at the bottom of the basket, because they get combined with the oil and the sediment/lees and it is found that the oil is turbid. But the oil that flows from itself without any assistance rendered in loading up is called the first oil of the first olive.
+טען בקורה – the olives that are in the basket.
+רבי יהודה אומר באבנים – but not with a beam, for the beam is heaven and it removes the sediment/lees.
+חזר וטחן – with a millstone, those olives that are under the beam and the beam presses them.
+הראשון למנורה – that we require pure olive oil (see Leviticus 24:2).
+והשאר כשר למנחות – for it is not written with them that it is pure [olive oil].
+הזית השני – the second time when he harvests that which is found that are ripened now.
+מגרגרו בראש הגג – he harvests the berries that are near the roof, for their olives were near their rooves, and those ripen second.
+הראשון – that went out prior to the pressing [of the beam] are fit/appropriate for the Menorah.
+הזית השלישי – when he harvests the third time, they don’t ripen sufficiently all the way, for they are branches that are under the roof where the sun does not reach them.
+עוטנו (packs in an a vat preparatory to crushing) – the language of vat or pit where olives ar e packed until they form a viscid mass, and it is the indentation/hole where they place the olives in order that they can grow moldy/decay there, and the language is Biblical (Job 21:24): “His pails are full of milk; [the marrow of his bones is juicy].”
+שילקה – that it will grow moldy/decay.
+ומנגבו בראש הגג – because it is collected/piled up and gathered in one place for four or five days, it (i.e., the oil) flows on its own, there is a thin secretion and it is not pleasant, therefore it is necessary to dry them off.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+קרותים והטולים – they are the names of places (in Judea; in the actual Talmud text of Talmud Menahot 86b, they are called קרוחים ועטולין and some have a reading of חטולין for the second location).
+אליוסטן – sweet wine on account of the sun, for the grapes were suspended in the sun to sweeten them. Sun in the Greek language is יוסטן/Yostan [but in the Mishnah itself, it is called אליסטון ; in the Talmud (ibid.), it is called הליסטיון].
+יין ישן – that twelve months have passed upon it, its redness/reddish color passes, and in Sceripture it states (Proverbs 23:31): “Do not ogle that red wine [as it lends its color to the cup],” so we see, at the time that it is reddish, it is choice [wine].
+לא מתוק – when it is sweet on account of itself, for if it were on account of the sun, the first clause [of the Mishnah] would teach that if he brought אליוסטן /Elyostan, it would be kosher/fit (whereas it is only the de facto position where it is kosher according to the earlier passage in the Mishnah). Another explanation: wine that did not pass over it forty days, but the first [explanation] is essential.
+מן הדליות (from branches of the vine trained to an espalier) – from the grape-vines that are suspended on top of beams of the loom and reeds that are high off the ground.
+אלא מן הרגליות (grapes growing in a row on isolated vines) – from grape-vines that lie on the ground between the feet of people that are not trained to an espalier.
+העבודים – that are tended to twice a year. That they did around the grape-vines to turn over the ground soil that are in their roots and make indentations/holes there to water them, and this is their being tended to.
+
+Mishnah 7
+
+בחצבים גדולים (large stone pitchers/earthenware jugs) – that these large utensils damage the flavor of the wine.
+כדי שיהא ריחו נודף – when the wine jug/vessel is full, the smell/odor goes outside and does not spread.
+קמחין – like small, thin, white berries that ascend over the face of the wine that are similar to flour.
+ומאמצעה – he places a bung in the middle of the (earthen) wine jug .
+קנה – the cubit of measurement was regularly in the hand of the treasurer.
+זרק את הגיד והקיש בקנה – that is to say, when he tossed the wine, the froth of the sediment when the sediment begins to leave, the treasurer struck with a reed that was in his hand and pushed up away that he should not enter with a utensil that has wine in it. But my Rabbis/teachers explained that he struck with the reed that was in his hand to hint to the one pulling the wine from the (earthen) wine jug, that he should close the jug with a bung, and he would not say to him, ‘close it,” because the speech was difficult (i.e., injurious/bad) for the wine. And this is what it explains in the Gemara (Tractate Menahot 87a).
+רבי יוסי בר' יהודה אומר יין שעלו בו קמחין פסול – But the Halakha is not according to Rabbi Yosi b’Rabbi Yehuda. And all of those that we have stated in our Mishnah that are invalid, whether with choice flour, whether with oil or whether with wine, if he transgressed and sanctified them, we flog him with the floggings of rebelliousness according to the Rabbis, for it is like the law of someone who sanctifies [an animal] with a blemish to the altar, for he is flogged according to the Torah, as it is written regarding something with a blemish (Leviticus 22:20): “You shall not offer any that has a defect, [for it will not be accepted in your favor],” and they (i.e., the Rabbis) stated in the Sifra, that the words, לא תקריבו/you shall not offer, means nothing other than do not sanctify. And just as they would bring the choice flour and the wine and the oil from known choice places, as it is taught in our Mishnah, so they would bring the sacrifices from known places, rams from Moab, lambs from Hebron, calves from Sharon, and pigeons, that is turtle-doves and young pigeons from the Mount of the King.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+שתי מידות. עשרון עשרון וחצי עשרון (see Tractate Menahot, Chapter 9, Mishnah 5) – there were two measures of an Issaron/Omer (1/10th of an Ephah), one we measure it heaped/overflowing, that it was small and would not support anything other than an Issaron when it was heaped/overflowing, like the size/limit of its neighbor when it smooth/level. For Rabbi Meir learned it from Scripture as it is written (Numbers 28:29): “and one-tenth for each [of the seven lambs]/עשרון עשרון לכבש האחד [לשבעת הכבשים],” for there were two Issarons there, and if both of them were equivalent, it would be for them one measure. But one is smooth/level and the other is heaped/overflowing. That which is heaped/overflowing in it, he would measure for all of the meal-offerings, that which is smoothed/leveled in it, he would measure for the cakes of the High Priest, but the Sages state that there wasn’t there other than one Issaron, as it is written (Numbers 29:4): “and one-tenth for each of the seven lambsועשרון אחד לכבש האחד [לשבעת הכבשים] ,” and that this particular Issaron was smooth/level, and through it they would measure all of the meal-offerings. And the Halakha is according to the Sages.
+לא בשל שלשה לפר – for the meal-offerings of libations of the bull as it is written concerning it (Numbers 28:12): “[As grain offering] for each bull: three-tenths of a measure [of choice flour with oil mixed in],” (and also Numbers 28:28 – though the text does not have ושלשה עשרנים but rather (שלשה עשרנים, they would not measure them with one measure for it holds three Esronim, for there was not a measure there that was larger than an Issaron.
+אלא מודדן עשרונות each and every Issaron on its own.
+הכי גרסינן, חצי עשרון מה היה משמש, שבו היה מודד לחביתי כהן גדול – and this is the explanation, for the baked cakes of the High Priest, he brings from his home a complete Issaron and they split it with half on half of an Issaron that is in the Temple, and he kneads each half-Issaron on its own, and makes from each half-Issaron six Hallot/loaves, which are for the two halves of the Issaron, twelve Hallot/loaves, and he bakes all of them together and afterwards he divides each Hallah/loaf in half and sacrifices twelve halves in the morning and twelve halves in the evening, but prior to his offering them, he crumbles them to olive-size piece, and doubles each crumble to two, and doesn’t separate them. But the opening of all of the rest of the meal-offerings even though their small pieces are like an olive, he doubles them into two and two into four and separates them as it is taught in the Mishnah (Tractate Menahot) chapter Six (Mishnah 4 – see also Chapter 4, Mishnah 5).
+
+Mishnah 2
+
+שנתות היו בהין (notches/teeth-like marks – the Hin (12 logs or 72 egg-bulks) measure in the Temple had marks – see Tractate Menahot 87b) – there wasn’t there anything but a Hin, and in it there were signs of nails or notches.
+עד כאן לפר – one-half of a Hin.
+עד כאן לאיל – one-third of a Hin.
+ועד כאן לכבש – one-quarter of a Hin. But the Halakha is not according to Rabbi Eliezer.
+וכי מה היה ההין משמש – that there wasn’t in the Temple a thing that required a complete Hin, for after all, they had no need for the Hin other than for the anointing oil (see Exodus 30:24) in the days of Moses and that kind of oil still exists, and if so, they had no need for a Hin [measurement].
+אלא מדה יתירה (but there was a further measure) – it was there to complete the seven measurements.
+למנחת כהן גדול – there were for it three LOG of oil, a LOG and a half in the morning and a LOG and a half in the evening.
+
+Mishnah 3
+
+רביעית מים למצורע – as it is written (Leviticus 14:5): “[The priest shall order] one of the birds slaughtered over fresh water in an earthen vessel,” into water that the blood of the bird shall be seen in them, and the Sages estimated one-quarter of a LOG.
+רביעית שמן לנזיר – for the bread of the Nazirite [when he completes his period of Naziriteship]. But the one-quarter [of a LOG] he diodes not sanctify to be in a service vessel because of the one-quarter [of a LOG] of water of the leper, for this is outside [the Temple courtyard]. But not because of the bread of the Nazirite, for there bread of a Nazirite is not holy other than with the slaughter of the sacrifice. But, because in he would measure for the baked cakes of the High Priest a quarter [of a LOG] of oil for each and every Hallah [loaf], which are twelve Hallah loaves and their libations are three LOG of oil (see also Tractate Menahot, Chapter 7, Mishnah 2).
+חצי לוג מים לסוטה – as it is written (Numbers 5:17): “The priest shall take sacral water in an earthen vessel,” half a LOT of mater he would fill from the basin (i.e., the laver for the priests in the Temple court).
+חצי לוג שמן לתודה – It is a traditional interpretation of a written law, and similarly, a quarter [of a LOG] of the Nazirite. And the one-half LOG is also not because of the one-half LOG of water of the Sotah (i.e., suspected adulterous woman) and one-half of a LOG of oil of the thanksgiving offering is holy to be in the service utensils, but rather because that in it he separates one-half LOG of oil for each and every candle of the Menorah.
+אין לה אלא לוגה – one LOG for every sixty Issarons. But the Halakah is not according to Rabbi Eliezer ben Yaakov (see also Tractate Menahot, Chapter 12, Mishnah 4).
+ששה לוגים לפר – that is one-half of a Hin, as it is written (Numbers 15:9): “[three-tenths of a measure of choice flour] with half of a hin of oil mixed in.” And four Issaron for the ram, that is one-third of a Hin. And three Issaron for the lamb, that is one-quarter of a Hin, for the Hin is twelve LOG.
+מחצי לוג לכל נר – that he must put in it its measure that it would continue burning from evening until morning, and the Sages estimated one and one-half LOG oil for the lengthy nights of the season of Tevet. And similarly, he would place in each candle on each night. But if it went out, that wick and the oil became disqualified from lighting with them further, but rather, he removes them and puts in another LOG of oil and a new wick and he kindles it.
+
+Mishnah 4
+
+מערבין נסכי פרים – the meal-offering of libations of the bull with the meal-offering of the libations of the ram. Because the mixing of both of them is equivalent, two LOGS for an Issaron, for it is taught in the Mishnah (Chapter 9, Mishnah 3 of Tractate Menahot): “six LOG for the bullock,” and choice flour of three Esronim that would be for them as it is written (Numbers 15:9): “there shall be offered as a grain offering along with the animal: three-tenths of a measure of choice flour with half a hin of oil mixed in,” which is six LOG. And for the ram, four LOGIM and choice flour of two Esronim.
+נכסי כבשים – three LOGS for the Issaron, as it is written (Numbers 29:4): “and one-tenth for each [of the seven lambs],” and it is written (Exodus 29:40): “[there shall be a tenth of a measure of choice flour] with a quarter of a hin of beaten oil mixed in,” which are three LOGS.
+ושל היום בשל אמש – if he brought yesterday’s sacrifice without libations. For we hold that a person who brings his sacrifice today and his libations from now until ten days hence. But if he brought today one sacrifice and two libations with him, one for himself and one for yesterday, they mixed them together if the sacrifices are equivalent, that both were lambs or rams [or bulls] or a bull and a ram.
+אבל אין מערבים נסכי כבשים בנסכי פרים ואילים – because the meal-offering of the bull and the ram is dried up/destroyed in connection with the lambs and it absorbs from it, and it is found that the lamb is less and that one is greater.
+ואם בללן – that already the commandment of their oil has gone.
+כשרות – according to the Rabbis who dispute with Rabbi Yehuda in the chapter, the Great Handful in Tractate Menahot (Chapter 3, Mishnah 2) and they state that what is burned that became mixed with that which is became combined with something mixed can be sacrificed.
+ואם עד שלא בללן – when they were combined.
+פסולות – for we require that wherever [from the proportions and properties of the mixture a perfect fusion is possible/appropriate, but it is lacking, for it is missing that of the extra lamb and ram.
+אע"פ שמנחתו כפולה – as it is written in [the Torah portion of] “Speak to the Kohanim”/Emor (Leviticus 23:13): “The grain offering with it shall be two-tenths of a measure of choice flour with oil mixed in.”
+
+Mishnah 5
+
+שהיה גודשה בתוכה – when there was an instrument for levelling a measure of grain/ a strike, it would hold like the rest a heaped up Issaron. But our Mishnah is according to Rabbi Meir who stated at the beginning of the chapter (Mishnah 1) that was an Issaron and an Issaron (i.e., two different forms of the Issaron) in the Temple, one that was leveled and one that was heaped. But the Halakha is not according to him.
+בירוציהן – their heaping, for the moist also has a bit of a heaping.
+מדות הלח בירוציהן קדש ומדות היבש בירוציהן חול – in the Gemara (Tractate Menahot 90a) it explains that this Tanna held that the measurements of that which is liquid were anointed whether from the inside or from the outside, therefore the rim of the utensil sanctifies them to be heaped up. The measurements of that which is dry were anointed from inside, but were not anointed from the outside, therefore their heaping did not touch from the inside in the place of their measurement it was not sanctified.
+ר"ע אומר מדת הלח קודש – since he holds that the liquid measurements are anointed whether from the inside or whether from the outside.
+מדות היבש חול – they were not anointed at all. However, what they measured of them was sanctified by the sanctify of the mouth (i.e., through the speech of mankind), but what did a person need anointing by mouth? When heaped up, he did not sanctify them for they did not require it.
+רבי יוסי אומר לא משום זה – Rabbi Yosi held that both these and those (i.e., dry and liquid) were anointed from the inside but they were not anointed from the outside. But here is the reason, because the liquid is stirred up, that which is on the rim at the bottom of the vessel when they add to it is stirred and combined and mixed and goes up from above, and it is found that that which is heaped has already been sanctified within the utensil.
+והיבש אינו נעכר – but rather it stands in its place, therefore, what is inside is holy and that which is outside is not holy.
+
+Mishnah 6
+
+חוץ מן הבכור והמעשר והפסח והחטאת והאשם – because it is written in the [Torah] portion of the libations (Numbers 15:3): “[and would present an offering by fire to the LORD from the herd or from the flock, be it a burnt-offering or sacrifice,] in fulfillment of a vow explicitly uttered, or as a freewill offering,” when it comes in the form of a vow or a freewill offering it requires libations, excluding the firstling and the tithe and the Passover offering and the sin-offering and guilt-offering that come as an obligation, not for a freewill offering, for they don’t require libations. One is even able [to bring] obligatory offerings that come on account of the Festival - on the Festival, as for example, the burnt offerings of appearance in the Temple/pilgrimage and the peace-offerings of the Festival do they would not require libations, the inference teaches us “or at your fixed occasions” (Numbers 15:3), anyone who comes on your fixed occasions is required to bring libations. But the goats of sin-offerings that come as a requirement for the Festival do not require libations, as it is written in the [Torah] portion of libations (Numbers 15:8): “And if it is an animal from the herd that you offer to the LORD as a burnt offering or as a sacrifice,” an animal from the herd was included, within the rule of (Numbers 15:3): “and would present an offering by fire to the LORD from the herd or from the flock,” that implies that all offerings by fire require libations except for [fire-offerings] that he (i.e., God) excluded, and why was it excluded? To make an analogy to it, that just as an animal from the herd is unique that comes as a vow or as a freewill offering, so also everything that comes as a vow or as a freewill offering, excluding the goats of the Festivals that come as sin-offerings, for the sin-offering does not come as a vow or as a freewill offering, for they don’t require libations (see Tractate Menahot 90b).
+חטאתו ואשמו של מצורע טעונים נסכים – because they do not come for a sin-offering like other sin-offerings and guilt-offerings. For the sin-offering of a Nazirite does not require libations because the Nazirite [himself] is a sinner, as it is written (Numbers 6:11): “and make expiation for the guilt on his behalf for the guilt he incurred/מאשר חטא על –הנפש” – because he denied/restrained himself from the enjoyment of wine.
+
+Mishnah 7
+
+פר הבא על כל המצות – on one of all of the commandments, as for example, the Jewish court/Bet Din errantly ruled that forbidden fat is permitted, and this is bull brought for an unwitting communal sin [because of an active unwitting transgression committed by the Jewish people, as a result of an erroneous halakhic decision handed down by the Great Sanhedrin], that is in Scripture, and placing of the hands [on the head of the animal] is written concerning it (Leviticus 4:15): “The elders of the community shall lay their hands upon the head of the bull” and three from the elders of the Jewish court would lay their hands [upon the head of the bull].
+ושעיר המשתלח – to Azazel, as it is written concerning it (Leviticus 16:21): “Aaron shall lay both his hands upon the head of the live goat [and confess over it all the iniquities and transgressions of the Israelites].”
+שעירי עבודה זרה – as it is written in the [Torah] portion of Shelah Lekha (Numbers 15:22): “If you unwittingly fail [to observe any one of the commandments that the LORD has declared to Moses.” But the Halakha is not according to Rabbi Shimon.
+כל קרבנות היחיד טעונים סמיכה – for the essence of the laying of the hands [on the head] of an individual sacrifice is written (Leviticus 3:2): “He shall lay his hand upon the head of his offering [and slaughter it at the entrance of the Tent of Meeting].”
+היורש סומך – if his father had offered a freewill offering with a sacrifice of a burnt offering or a peace-offering and died, his son places his hands upon it.
+ומביא נסכים – of he sacrifice.
+וממיר – if he made a substitution of another animal, his exchange takes effect upon it and both of them are holy, it is as if his father substituted it.
+
+Mishnah 8
+
+חוץ מחרש שוטה וקטן – because they lack knowledge.
+סומא – as it is written regarding the bull for an unwitting communal sin (Leviticus 4:15): “The elders of the community shall lay their hands [upon the head of the bull],” and they are the Great Sanhedrin, but in the Sanhedrin there was not among them anyone who was blind, as it is proved in Tractate Sanhedrin [36b], and the same law applies for the rest of the laying of the hands that a blind person is not able is not able to lay his hands [upon the head of the bull].
+ונכרי – as it is written (Leviticus 1:2): “Speak to the Israelite people,” the Israelite people lay their hands, but the heathens do not lay their hands [upon the head of a sacrifice].
+והעבד והשליח – as it is written (Leviticus 1:4): “He shall lay his hand [upon the head of the burnt offering, that it may be acceptable in his behalf], but not the hand of his servant and not the hand of his agent.
+והאשה – the children (i.e., male) of Israel lay their hands [upon the head of the sacrifice], but the daughters of Israel do not lay their hands [upon the head of the sacrifice].
+וסמיכה שיירי מצוה – that it is not indispensable for atonement, but however, Scripture considers it for him as if he did not attain expiation.
+בשתי ידים – as it is written concerning the scapegoat (Leviticus 16:21): “Aaron shall lay both his hands [upon the head of the live goat],” and this is an analogy for all the laying of the hands that it shall be with both (i.e., the two) hands.
+ובמקום שסומכים שוחטים – that if he lay his hands [upon the head of the sacrifice] outside of the Temple courtyard and he returns and lays his hands in the Temple courtyard in the place of the ritual slaughter.
+ותיכף לסמיכה שחיטה – as it is written (Leviticus 1:4-5): “He shall lay his hand upon the head of the burnt offering….the bull shall be slaughtered before the LORD.”
+
+Mishnah 9
+
+שאחד מניף לכל החברים – that associated together to make one freewill sacrifice. For all of he the freewill sacrifices one can bring in partnerships, and one waves on behalf of everyone, but all of them together are not able to wave for that would be an interposition/obstruction between the hand of this one and the sacrifice. But the Kohen places his hand underneath the owners and waves and hand of the owners would be an obstruction/interposition, it does not matter to us, for the essence of the waving is by the owners.
+בקרבנות היחיד – as for example, the breast and the thigh of peace-offerings.
+ובקרבנות צבור – the lambs of Atzeret/Shavuot which require waving while alive and when slaughtered.
+בדבר שיש בו רוח חיים – the sacrifice of an animal.
+ובדבר שאין בו רוח חיים – as for example, the bread of thanksgiving offerings and the Nazirite offering.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+רבי ישמעאל אומר העומר היה בא בשבת – when the sixteenth of Nisan occurs on the Sabbath, the Omer supersedes the Sabbath, for any sacrifice whose time is fixed supersedes the Sabbath and ritual impurity. The Omer comes from three Seah, that they would reap three Seah of barley and wave it in a sieve until he places them upon on choice Issaron/tenth.
+
+בשלשה בני אדם ובשלש קופות ובשלש מגלות – to publicize the matter that the reaping of the Omer occurs on the aftermath of the fifteenth day of Nisan. Because the Sadducees would say that the Omer does not come other than on Sunday (i.e., the first day of the week).
+
+Mishnah 2
+
+מצות העומר לבוא מן הקרוב – from a place that is close to Jerusalem because they do forego the occasion for performing a religious commandment, therefore, when they go out from Jerusalem to search for the Omer, that grain that he finds first he takes it.
+לא ביכר – it didn’t ripen all of the way.
+מעשה שבא מגגות צריפין ועין סוכר – greatly distant from Jerusalem, because the ravaging [Roman] troos destroyed all the grain that was surrounding Jerusalem.
+
+Mishnah 3
+
+כריכות – they wrap up and tie the tops of the spikes/ears of corn as large as a fist.
+מתכנסות לשם – at the conclusion of the Holy Day when they cut it.
+כדי נקצר בעסק גדול – with the great sound. That the Sadducees will know that the conclusion of the first Holy Day [of Passover] they reap it, because they did not admit to this, as will be seen further on.
+אמר להן – the reaper , to the people of the villages that are standing upon him: Did the sun set? And they respond to him: “Yes.”
+מגל זה – meaning to say, shall I reap the grain with this scythe?
+קופה זו – shall I put the grain into this basket?
+שבת זו – shall I reap on this Sabbath? And they said to him: “Yes.”
+שלש פעמים – he asks them about each and every matter.
+וכל כך – that he would ask. Why?
+מפני הצדוקים והביתוסים שהיו אומרים אין קצירת העומר במוצאי יום טוב – other than on Saturday night (i.e., after the Sabbath day), as it is written (Leviticus 23:15): “[And from the day on which you bring the sheaf of elevation offering -] the day after the sabbath – you shall count off [seven weeks].” From the first day after the Sabbath of creation is implied, and it is a tradition in our hands that from the day after the sabbath which is the conclusion of the first Holy Day of Passover, whether it occurs on a weekday or whether it occurs on a Sabbath. And similarly, we found in the Book of Joshua (5:11): “On the day after the Passover offering, on that very day, they ate of the produce of the country, unleavened bread and parched grain,” for behold it states in the Torah (Leviticus 23:14): “Until that very day, [until you have brought the offering of your God], you shall eat no bread or parched grain or fresh ears,” but from after that it held in suspense the permission of the new grain on the aftermath [of the first day] of Passover, the matter was clear that the aftermath of [the first day of] Passover is what permits the new grain and on it, they reap the Omer whether the first Holy Day of Passover occurs on a weekday or whether it occurs on the Sabbath. And therefore, the reapers raise their voices in order that the Boethusians will hear it and to remove it (i.e., the practice of waiting until the Saturday night after the holiday) from their hearts. And they reap the Omer at night and not during the day, as it is written (Leviticus 23:15): “And from the day on which you bring the sheaf of elevation offering – the day after the sabbath – you shall count off seven weeks. They must be complete,” and it is impossible to be “complete” unless one begins to count from the beginning of the nighttime, for the nighttime is the beginning of the day, and behold it states (Deuteronomy 16:9): “start to count the seven weeks when the sickle is first put to the standing grain,” so we see that the reaping is at night at the time when they begin to count.
+
+Mishnah 4
+
+מהבהבין אותו באור (they parch it in fire) – while it is still in the ears, in order to fulfill through it the Mitzvah of parched ears , as it is written (Leviticus 2:14): “[If you bring a grain offering of first fruits to the LORD,] you shall bring near ears parched with fire, and Scripture is speaking of the meal-offering of the Omer.
+וחכמים אומרים – first they knock upon the ears [to thresh the grain out], and not in the manner of dry grain that they beat it with a staff, but rather with moist reeds.
+ובקליחות – with stalks of cabbage, in order that it would not be crushed.
+נתנוהו לאבוב – for the Rabbis hold that if they parch it with actual fire, it is not called “parched ears,” but rather through another thing, which is through a utensil, that they place it in the iron tube for roasting grain, and this is a perforated utensil of copper/bronze that sellers of parched ears parch it. And the Halakha is according to the Sages.
+ברחיים של גרוסות (grist grinders’ mills) – that they don’t mill/grind it thin, but rather thick, for if they grind it well, the coarse bran flour of the husks will pass through in the winnow with the choice flour. And [the word] גרוסות/grist is the language of a dish of grounded beans and as such it is called grist of early ripened and tender barley (see Tractate Menahot 68b).
+וחייב בחלה – that the obligation [to separate] Hallah which is the rolling of this started dough that is in the hand of the lay person/commoner after it is redeemed.
+ופטור מן המעשרות – that its being evenly shaped is in the hands of that which is dedicated to Temple property, and the giving of a pile of grain an even shape that is dedicated to Temple property is exempt from the tithes.
+ר"ע מחייב – this flour that remains from the Issaron of the Omer.
+בחלה ובמעשרות – because they did not give money to consecrated property, therefore, the giving of a pile of grain an even shape is not consecrated property , for it is not sacred. But the Halakah is not according to Rabbi Akiva.
+בא לו לעשרון – he puts in its oil first and its frankincense prior to giving the choice flour.
+יצק ובלל – after putting in the choice flour in the manner of all the meal-offerings that they put oil into a utensil firs and afterwards put in the choice flour and he goes back and pours upon it oil and mingles it.
+הניף והגיש – the meal-offering of the Omer requires waving and bringing it near, as we stated in [Tractate Menahot] Chapter [Five], “All the Meal-Offerings” [Mishnah 6].
+
+Mishnah 5
+
+שלא ברצון חכמים – that he decreed that lest one eats from the new crop (i.e., grain that ripened before Passover. The Torah prohibits harvesting and eating this produce until after the Omer offering on the 16th of Nisan) when they reap prior to offering up the Omer sacrifice, and this is already certain flour that has been harvested prior to the Omer.
+ר' יהודה אומר ברצון חכמים – that they did not decree lest he eats when he harvests/reaps. And the Halakha is according to Rabbi Yehuda.
+והרחוקים – that do not know if the Omer was yet offered.
+מותרים מחצו היום ולהלן – as its reason will be taught further on.
+שיהא יום הנף – the sixteenth of Nisan that on it they would wave the Omer (see also Tractate Rosh Hashanah, Chapter Four, Mishnah Three and also Tractate Sukkah, Chapter 3, Mishnah 12).
+כולו אסור – to eat on it the new crop.
+אמר ר' יהודה – to the Tanna of our Mishnah, for Rabban Yohanan [ben Zakkai] ordained/established the practice.
+והלא מן התורה אסור – at the time [of the Torah], when the Temple didn’t exist. For two Biblical verses are written, one verse states (Leviticus 23:14): “Until that very day/עד עצם היום הזה, [until you have brought the offering of your God, you shall eat no bread or parched grain or fresh ears,” that it implies that the essence of [that] entire day it is prohibited, up to and including, and the other verse states (Leviticus 23:14): “until you have brought the offering of your God,” that implies that after [bringing] the sacrifice of the Omer it is permitted. How so? Here (i.e., in the second part of the verse just quoted), at the time when the Temple exists; there (i.e., the first part of the verse), at the time when the Temple does not exist. Hence, we see that at the time when the Temple does not exist, the Omer is not offered, it is that the day of waving is completely forbidden (and see the parallel Mishnah mentioned above from Tractate Rosh Hashanah, Chapter 4, Mishnah 3). But the Gemara (Tractate Menahot 68b) responds that what is taught in the Mishnah: “Rabban Yohanan ben Zakkai ordained that the day of waving [of the Omer, the Second Day of Passover] should be wholly prohibited [in respect to new produce],” you should not say, that he ordained, but rather that he expounded and ordained, that is to say, he expounded on these Biblical verses in public and informed them that this is the law, that the day of waving [of the Omer] should be wholly prohibited from the Torah from when the Temple was destroyed. But there are those who expound upon the Gemara (see also Tractate Menahot 68a), that the new crop is not prohibited from the Torah on the sixteenth day of Nisan at the time when there is no Temple but rather only until the eastern horizon is broken through/filled with light in the morning of the sixteenth day [of Nisan], as it is written (Leviticus 23:14): “Until that very day,” up to, but not including, and Rabban Yohanan ben Zakkai ordained that the day of waving would be wholly prohibited, because speedily the Temple should be rebuilt and people would say last year, did we not consume it (i.e., the new crop) from when the eastern horizon is broken through/filled with light, that now also we will eat, but they did not known that at the time of the Temple (i.e., when it existed), it was forbidden to eat new crops until the Omer was offered, as it is written (Leviticus 23:14): “until you have brought the offering of your God. And this we explained in the chapter [of Tractate Sukkah], “The Stolen Lulav” [Chapter 3, Mishnah 12].
+
+Mishnah 6
+
+העומר היה מתיר במדינה – to eat the new crop in all places.
+ושתי הלחם במקדש – that prior to [bringing of] the two loaves, they don’t bring a meal-offering from the new grain, as it is written in regard to the two loaves (Numbers 28:26): “[On the day of first fruits, your Feast of Weeks,] when you bring an offering of new grain [to the LORD,” that it will be new for all of he meal-offerings.
+ומנחת בהמה – the meal-offering of libations of the cattle.
+ואם הביא – prior to the [offering of the] Omer sacrifice.
+פסול – for the new crop was not permitted by implication even with regard to the lay person/commoner. But prior to the [sacrifice of] the two loaves, he should not bring.
+ואם ההביא כשר – for it was already permitted by implication with regard to the lay person/commoner.
+
+Mishnah 7
+
+ומצטרפין זה עם זה – to complete the measure of the started dough that is liable for [separating out] Hallah [for the Kohen] (see Tractate Hallah, Chapter 1, Mishnah 1 and Chapter 2, Mishnah 6). But they don’t require all of them together for one type mixed with another do not combine, but rather the wheat combines with he spelt alone because they are a species of wheat (see Tractate Pesahim 35a), but the barley combines with all except for the wheat. And even though that spelt is a kind of wheat, it is not exactly the special of wheat, but rather a type of barley and even a type of wheat, and they combine with the wheat and the barley. But however, in the Jerusalem Talmud it implies that if they were kneaded together, they combine, even one type mixed with another type. But if they were not kneaded together, but rather afterwards the started dough would become affixed to each other, one type with a similar type combine, but [one type] mixed with another type do not combine.
+ואסורים בחדש – as it is written (Leviticus 23:14): “Until that very day, until you have brought the offering of your God, you shall eat no bread or parched grain or fresh ears,” and we learn/derive [through an analogy of] "לחם"\"לחם" – from Passover. Just as there, from the five species, also here from the five species.
+ומלקצור מלפני הפסח – that it is forbidden to harvest from the five species prior to the harvesting of the Omer. It is written with regard to the Omer (Leviticus 23:10): “[you shall bring] the first sheaf of your harvest to the priest,” that the beginning of all that is harvest, it comes (i.e., it is derived) [as an a fortiori/Kal VaHomer] "ראשית"\"ראשית" from Hallah, it is written there (Numbers 15:20): “as the first yield of our baking,” and it is written here (Leviticus 23:10): “[you shall bring] the first sheaf of your harvest to the priest,” just as there it is from the five species, so here too it is from the five species.
+ואם השרישו – one of these five species prior to the reaping of the Omer.
+העומר מתירן – and it is permitted to harvest them after the harvesting of the Omer. As it is written (Exodus 23:16): “[and the Feast of the Harvest, of the first fruits of your work,] of what you sow in the field,” from the time that it is sown and takes root in the field.
+ואם לאו – they did not take root other than after the reaping of the Omer.
+אסורים שיבוא העומר הבא – of the coming year.
+
+Mishnah 8
+
+קוצרים בית השלחים שבעמקים – that their grain is bad and we don’t bring the Omer from there. And it is taught in a Baraitha (Tractate Menahot 71a), one verse states (Leviticus 23:10): “and you repeat its harvest and you shall bring the… sheaf,” that implies that you are able to reap prior to bring the Omer, and another verse (ibid.,) states: “the first sheaf of your harvest,” which implies that it will be the first of all the reaping, how is this possible? From a place that you are able to bring the Omer you do not reap prior to the Omer, [and] from a place that you cannot bring, as for example, the dry arid land in need of irrigation and the valleys where they don’t bring Omer from them because they are poor [quality], one reaps prior to [bringing] the Omer.
+אבל לא גודשין – to make a heap. For whatever It is possible to change, we change.
+אנשי יריחו – they had dry, arid lands requiring irrigation.
+קוצר שחת – it is permissible to reap corn in its earliest stage [used instead of grass] prior to [the reaping of] the Omer and feed it to his cattle.
+אימתי בזמן שהתחיל – to reap it for the needs of his cattle until it did not bring up the final third of the completion of its ripening, he reaps even after it brought up the third.
+ר' שמעון אומר אף יקצור ויאכיל – he will begin to reap and feed it to his cattle when it brings forth a third [of its full growth], and all of the corn in its earliest stage [used instead of grass] is not reaping. But the Halakha is according to Rabbi Yehuda who comes to explain the words of the first Tanna/teacher.
+
+Mishnah 9
+
+קוצרים – prior to the Omer.
+מפני בנטיעות – that they will lose them. Because that grain is not appropriate for the Omer, as we stated in the chapter “All of the Sacrifices/כל הקרבנות” (Tractate Menahot, Chapter 8, Mishnah 2), we do not bring either from an arid irrigated field nor from a field containing at least three tees within a distance of a Seah, and above we stated (quoting from Tractate Menahot 71a), that from a place that you don’t bring [the Omer] you reap. Another explanation: “Because of the seedlings/מפני הנטיעות,” because of mixed seeds, because sometimes a person sows grain and there are no seedlings there, and after a time seedlings rise up there on their own between them, and one must reap he seeds because of mixed seeds/Kilyaim.
+מפני בית האבל – that they lack the free space rto sit and to recite the blessing of comfort that we say in the House of Mourning.
+ומפני בית המדרש – for there is no place for the students to sit. And the reason of all of these, is because reaping is a Commandment, and the Scriptural verse states (Leviticus 23:10): “the first sheaf of your harvest,” that the Omer will be the fist of your optional harvest and not the first of the command of reaping.
+כריכות – bound large sheaves.
+צבתים – bundles without tying. Another interpretation: bundles of bound large sheaves, heaps are small bundles
+מן הקמח – that he would reap for its sake.
+לא מצא – that everything was already reaped.
+מן הלח – as it is written (Leviticus 23:14): “You shall eat no [bread or parched grain] or fresh ears,” that it is soft and brittle (see Tractate Menahot 66b).
+לקצור בלילה – that we derived at the beginning of the chapter (see Tractate Menahot, Chapter 10, Mishnah 3), as it is written (Deuteronomy 16:9): “when the sickle is first put to the standing grain,” from the time that you count you reap, for the counting must be at night, as it is written (Leviticus 23:15): “you shall count off seven weeks. They must be complete.” (see also Tractate Megillah, Chapter 2, Mishnah 6).
+
+Chapter 11
+
+
+
+Mishnah 1
+
+שתי הלחם. לחם הפנים נילוש אחת אחת – as it is written concerning it (Leviticus 24:5): “[You shall take choice flour and bake of it twelve loaves,] two-tenths of a measure for each loaf,” which teaches that they are kneaded one by one. And from where [do we learn] that their baking is two at a time? The inference teaches us (Leviticus 24:6): “Place them/ושמת אותם [on the pure table before the LORD in two rows, six to a row].” The first placement that you do from them, that is in the oven, will be in the [plural] language of “them/אותם”, that implies that he would place two in two molds/frames together in the oven. It is possible that even the two loaves are like this, as the inference teaches us (ibid.,): “Place them,” that you should have said, “place them” [regarding the shewbread/לחם הפנים ], what does the inference each us – those – you place two by two in the oven, but you do not place the two loaves – two by two, but rather one at a time.
+ובטפוס – like דפוס/mold or frame – PURMA in the foreign tongue, like a sort of box that you take its cover and its two walls one opposite the other, so also the bread, you would have two walls and wide rims at the bottom of the vessel and you prepare the dough within the mold that it is made like a kind of mold.
+וכשהוא רודה –[removes/detaches bread from where it sticks] from the oven.
+נותנן בדפוס. כדי שלא יתקלקלו – and break. It is found that there are three molds: one when it is dough and one when it was in the oven when it is baking, and one when he detaches bread from where it sticks from the oven and places it in a mold in order that it not be spoiled (see Tractate Menahot 94a).
+
+Mishnah 2
+
+לישתן ועריכתן בחוץ ואפייתן בפנים – but the reason for this matter is not explained in the Gemara, why their kneading and their rolling is outside [the Temple courtyard] but their baking is inside [the Temple courtyard].
+ואינן דוחות את השבת – their baking.
+וכשרות בבית פאגי – Maimonides states that it is a place close to the Temple Mount from outside (see Tractate Menahot, Chapter 7, Mishnah 3 – as a special place for the baking of meal-offerings) that they would bake the meal-offerings thee. From the language of (Daniel 1:12-13): “[Please test your servants for ten days, giving us legumes to eat and water to drink. Then compare our appearance with that of the youths] who eat of the king’s food, [and do with your servants as you see fit].” But the Halakha is onot other than according to the words of the first Tanna/teacher.
+
+Mishnah 3
+
+חביתי כהן גדול לישתן ועריכתן בפנים – according to the words of everyone. For that one-half Issaron that they divide its Issaron of the High Priest who is anointed and sanctified and sanctifies the meal offering (see also Tractate Menahot, Chapter 4, Mishnah 5 and Chapter 6, Mishnah 5).
+ודוחות את השבת – because it is impossible to perform its kneading and its rolling and its baking from the day before, for since it is sanctified in a vessel, it becomes defiled staying overnight [This principle is also taught in Tractate Shabbat, Chapter 19, Mishnah 1 with regard to ritual circumcision and in Tractate Pesahim, Chapter 6, Mishnah 2 with regard to the Passover offering].
+
+Mishnah 4
+
+יש בהן מעשה כלי בפנים – in their work which is performed with them inside [the Temple courtyard] requires a [consecrated] utensil.. To exclude on top of a board. But their work (i.e., preparation) is done outside [the Temple courtyard], as for example the kneading and rolling of the shewbread, which does not require a [consecrated] utensil.
+וקרנותיה – on which he fastens/pastes dough for each board, like horns. And the length of each horn/projection extends four fingers.
+רבי יהודה אומר שלא תטעה – whether the two loaves to the shewbread, whether in the measurement of the length and the width, or whether in the measurement of the horns/projections. The two loaves, its length is seven [handbreadths] and its width is four [handbreadths] and its horns/projections are four finger lengths. And your sign/pneumonic is זד"ד/seven, four, four. The shewbread, its length is ten [handbreadths] and its width is five [handbreadths] and its horns/projections is seven fingers length. And your symbol/pneumonic is יה"ז/ten, five and seven. And the methodology of Rabbi Yehuda is to give signs/pneumonic like דצ"ך עד"ש באח"ב (i.e., the abbreviations for the Ten Plagues found in the Passover Haggadah).
+שיהא לו פנים – walls [that it would have corners/angles] and these are the horns.
+
+Mishnah 5
+
+ארכו עשרה ורחבו חמשה – as it is written (Exodus 25:23): “[You shall make a table of acacia wood.] two cubits long, one cubit wide.” Rabbi Yehuda according to his reasoning that he stated of utensils that are five handbreadths [in width] (see also Tractate Kelim, Chapter 17, Mishnah 10).
+נותן ארכו (one sets it lengthwise against the breadth of the table) – of the showbread corresponding to the width of the table.
+וכופל – the bread, two-and-one-half handbreadths above at its height from here and there, and they are its horns/corners. But they were found equally bent at the rim of the table.
+ונמצא ארכו ממלא רחבו של השלחן – and its width holds/contains half of the length of the table, and when he would set up another near it, it is found that the entire table is full.
+ארכו שנים עשר – Rabbi Meir, according to his reasoning who stated that each cubit is six handbreadths, except for the Golden Altar and the horn of the outer altar and the gallery around the altar for the priest to walk on and the base of the altar. And the Halakha is according to Rabbi Meir.
+לחם הפנים ארכו עשרה – in this Rabbi Meir agrees (see Tractate Menahot, Chapter 11, Mishnah 4).
+וטפחיים ריוח באמצע – between the two rows [of bread in the center]. For the width of the bread is not other than five [handbreadths], the two rows [of bread] sustain the ten handbreadths of the table to its length, subtract the two handbreadths of space between each row [of bread], so that the wind blows on them so that they don’t grow moldy.
+אבא שאול אומר שם – in that space between each row/pile they place the dishes/vessels.
+והלא כבר נאמר ונתת על המערכת – and on, actually by implication.
+ועליו מטה מנשה – and that is near to it. Here also on nearby. And the Halakha is according to Abba Shaul.
+
+Mishnah 6
+
+מפוצלין – to give the heads of the branches the staves between the cakes of the shewbread heads shaped into forked branches [at the top], that as the number of the staves, so too the number of the forked branches.
+ארבעה עשר לסדר זה – six loaves that were in the order of the arrangement on the pile of wood on the altar in the Temple. For four of them, each of them had three branches, there were twelve staves, but for the uppermost it only needed two because there is no burden upon it, hence [there are] fourteen. The lowest loaf did not need anything, because it was placed immediately on the golden table (see Tractate Menahot 97a).
+לא סדור קנים – in a new pile of wood on the altar.
+לא נטילתן – from the old [pile] supersedes the Sabbath.
+נכנס מערב שבת ושומטן – from between each and every loaf, and he places them on the length of the table. And on the next day, he arranges the bread, and on Saturday night (i.e., after the Sabbath), he places the reeds between each bread according to the statute.
+ארכן לארכו של הבית – from east to west they would be placed by their length, except for the Ark whose length is according to the width of the Temple, for the staves/poles that were in the Ark would protrude and press/squeeze the curtain and they are similar a woman’s two breasts, as it states (I Kings 8:8): “The poles projected so that the ends of the poles were visible in the sanctuary in front of the Shrine,” and the poles were placed according to the width of the Ark, for had they been according to the length of the Ark, there would not have been each pole other than the measurement of the width of the Ark which is a one-and-one-half cubits, and two men carry the Ark with two poles, two from one side and two from the other, and they would not be able to enter between each pole, it certainly was placed in their width, and they wee from east to west that they would press the curtain, so it is found that the Ark was according to the width of the Temple.
+
+Mishnah 7
+
+על פתח הבית – next to the door of the Sanctuary at their entrance, but they would not place [the tables] there other than to demonstrate that we ascend in holiness, that now that we place on one of marble and immediately carry them to the Sanctuary and set them up (i.e., the shewbread) on one (i.e., a table) of gold of Moses.
+ועל של זהב ביציאתו – until they will be offered as incense in dishes/censors as it is taught further on in our Mishnah.
+המכניסים עומדים בצפון – that this is more preferable that those who arrange the Divine service will be iin the north.
+אלו מושכין (draw out) – and until they don’t lift them (i.e., the old ones) from the table, these others place [the new ones] down.
+אפילו אלו נוטלין – and these themselves lay them down after they took them [off].
+אף זו היתה תמיד – for Rabbi Yossi holds that it is not “perpetual” other than that the table should not be kept overnight without bread (i.e., the shewbread).
+והחלות מתחלקות לכהנים – the departing division of duty of the priests divides them up with the entering division of duty of the priests.
+חל יום הכיפורים להיות בשבת – for the law of the shewbread is to consume it on that Sabbath when they take it from upon the table, but now, they are unable to consume it because of the fast [of Yom Kippur].
+
+השעיר – of the Musaf/Additional [Service] sacrifice which is a sin-offering and it is consumed by the priests.
+לנאכל לערב – on Friday night, for its time is during the day and that night until midnight. And even though they are not able to cook it on the Sabbath nor on Yom Kippur.
+הבבליים – those Kohanim who came up from Babylonia. But the Gemara (Tractate Menahot 100a) explains that they were not Babylonians but rather that they were Alexandrians, and on account that the Sages in the Land of Israel hate the Babylonians, they called the Alexandrians who performed this act of voracity (i.e., in eating the sin-offering of Yom Kippur raw) with the Babylonians.
+היו אוכלין אותו חי – when Yom Kippur fell on Friday.
+מפני דעתן יפה – they did not detest eating the meat when it was raw.
+
+Mishnah 8
+
+ואת הבזיכים לאחר השבת – and their law was to set them (i.e., the dishes of frankincense) on the Sabbath at the time of the arranging of the bread.
+והקטיר את הבזיכים בשבת פסולה – for it was lacking time (i.e., its time to be offered had not yet arrived, for it was not on the table other than for six days, but here, it is impossible to fix it and to say, let him leave it until the next Sabbath, for since the bread was set out/arranged according to its law on the Sabbath, the table was sanctified and furthermore, she is not able to delay it other until the first Sabbath where it is invalidated by staying [there] overnight.
+ואין חייבין עליהם משום פגול – if he offered them up as incense on condition to eat the bread on the morrow it is not an offering disqualified by improper intention, for he did not offer that which is permitted according to its commandment.
+ולא משום נותר – for no remnant occurs on the [shew]bread, for it is not worthy of consumption.
+וטמא – he who eats it in a state of bodily ritual impurity is not liable for extirpation, for we state in the chapter of “Taking a Handful of the Meal Offering/ הקומץ את המנחה” (Tractate Menahot 25b) that the remnant for those who are ritually pure, they are liable for it because of ritual defilement, but this was not left over ever for those who are ritually pure, for with the dishes [of frankincense, they would permit his, but they were not offered according to their law.
+יניחנו לשבת הבאה – and it would stand for two weeks on the table, for since it was not set down/arranged on Shabbat, the table is not sanctified until Shabbat arrives, and from that Shabbat he can have it them stay there for seven days.
+שאפילו היה על שלחן ימים רבים – prior to the Sabbath.
+אין בכך – [there is] nothing [regarding it] for the table does not sanctify it until the Sabbath, therefore it is not invalidated through staying over after the Sabbath.
+
+Mishnah 9
+
+אין פחות משנים – from two days from when they were baked.
+נאכל לשלשה – that he baked them on Friday/the Eve of the Sabbath, because their baking does not supersede neither the Sabbath nor a Festival.
+לתשעה – on the second Sabbath, which is nine [days] from its being baked.
+לעשרה – that they wee baked on a Thursday.
+שני ימים טובים של ראש השנה – prior to Shabbat. It was baked on Wednesday and consumed on the second Sabbath, that is eleven [days], but if you say that they are twelve days, for that Sabbath is Yom Kippur, and the bread is not eaten until Saturday night. This is not difficult = for regarding the matter of consuming the Holy Things, the night follows after the day that passed, therefore, it is called eleven [days].
+ואינו דוחה לא את השבת ולא את יום טוב – because they don’t bake or cook on the Festival other than what one eats on that day alone.
+רבן שמעון בן גמליאל אומר וכו' – but the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+המנחות והנכסים. עד שלא קדשו בכלי – they are not sanctified as an object which is consecrated as such (i.e., irredeemable), but rather that which is consecrated for its value (i.e., redeemable), that one must redeem them and the monies are holy. And especially, when they were impure, they have redemption, before one has consecrated them in a [consecrated] utensil, but if they were defiled even though they had not been consecrated in a [consecrated] utensil, we don’t redeem them.
+העופות והעצים והלבונה וכלי שרת שנטמאו אין להם פדיון – for redemption that is not stated with an object which is consecrated as such (i.e., irredeemable) other than with a animal having a blemish, as it is written (Leviticus 27:11-12): “If [the vow concerns] any impure animal that may not be brought as an offering to the LORD…and the priest shall assess it.” And the Scriptural verse is speaking about animals with blemishes that had been redeemed, for if it was an actual impure animal, when it (i.e., the Biblical verse) states (Leviticus 27:27): “But if it is of impure animals, it may be ransomed as its assessment, [with one-fifth added; if it is not redeemed, it shall be sold at its assessment],” behold, it is stated regarding an impure animal, and our Mishnah comes to inform us that even though we find with something holy an object which is consecrated as such (i.e., irredeemable) and a blemish befell it we redeem it, whereas the birds and the wood and the frankincense and the utensils of service that are sanctified as objects consecrated as such (i.e., irredeemable) and are made impure, we don’t redeem them.
+
+Mishnah 2
+
+מה שהביא הביא (see also Tractate Menahot, Chapter 5, Mishnah 8) – for we state that it was not for the purpose of his vow that the brought, but rather It is a different free-will offering/donation.
+זו להביא במחבת – for there was an Issaron/one-tenth of an Ephah of choice four placed before him, and he said, [Lo, I pledge myself to bring this choice flour as a meal-offering prepared] in a pan/frying pan, etc.
+הרי זו פסולה – for he appointed it for the utensil that he mentioned and he is not able to change it to t
+אלו להביא בכלי אחד – these that were placed/lying before him.
+הרי אלו פסולים – for where he made a vow for one utensil and brought in two utensils, he sets aside/dedicates from it two handfuls, but he did not vow other than one handful. And further, that the meal -offering is lacking in each and every utensil. But where he vowed for two utensils, but brought [only] for one utensil, it would be an extra meal-offering but where he diminished/reduced the handfuls, for he sifted/selected for it two handfuls, but only took one handful.
+אמרו לו בכלי אחד נדרת – but he was not troubled by their words and he offered it in two utensils, it is invalid, but even though that he did not state that these would be brought in one utensil. Because that now, one cannot say that I have brought another free-will offering, for since they said to him that he made a votive offering in one utensil, he could have said to them: “I because of another vow bring this.”
+כשתי מנחות שנתערבו – for we said in the chapter of the “The One Who Takes a Handful”/הקומץ (Chapter 3, Mishnah 3 of Tractate Menahot)that if he is able to take a handful from this one on its own and from that one on its own, they are kosher/fit, but if not they are invalid. But that which is taught above [in our Mishnah]: “these which are to be brought in two utensils but he brought them in one utensil, they are invalid,” speaks, as for example, that he was not able to take a handful from each one of them on its own.
+
+Mishnah 3
+
+הרי עלי מנחה מן השעורים יביא מן החטים – for the free-will offerings of meal offerings do not come other than from wheat, and as for example that he said, “Had I known that we don’t bring a meal-offering from barley, I would not have made a votive offering other than from wheat.” But if he said, “I would not vow anything,” he is not liable for anything.
+יביא סלת – as it is written (Leviticus 2:1): “[When a person presents an offering of grain to the LORD,] his offering shall be of choice flour.”
+ר' שמעון פוטר – Rabbi Shimon holds that a person is made responsible for the his concluding words, for since he concluded his words not in accordance with the law of the meal-offering, he is not liable for anything. But the Halakha is not according to Rabbi Shimon (see Talmud Menahot 103b).
+
+Mishnah 4
+
+שמן צבור מביאים וכו' – three Esronim (i.e., three-tenths of an Omer) for a bull, for thirteen bulls they are thirty-nine Esronim, and an Issaron (i.e., one-tenth of an Omer) for a lamb; for fourteen lambs they are fourteen Esronim, and two Esronim; for two rams they are four Esronim, that is fifty seven, and for the two daily offerings/Tamidim, two, and for the two lambs for the Musaf/additional offering for Shabbat is two, this is sixty one. But Rabbi Shimon said to them: But were all of them for that self-same day in one utensil, but weren’t these for bulls and these for rams and lambs, for if he mixed/combined them, he invalidated them, for the meal-offering of bulls – their mixture was thick, two LOG (i.e., a LOG equals the volume of six eggs bulk) for an Issaron, one-half of a Hin for thee Esronim, but for the meal offering of lambs, their mixture was thin, one-quarter of a Hin for an Issaron, which is three LOG, and they absorb one from another , and it is found that this one is less and that one has more. But for what reason does an individual not bring sixty-one Esronim in one utensil, for up to sixty, one can thoroughly mix in one LOG. But this Tanna/teacher holds like Rabbi Eliezer ben Yaakov who stated in the chapter [nine, Mishnah three of Tractate Menahot] “Two Measures”/שתי מדות – even a meal offering of sixty Esronim, it does not have any ought one Log. But even though it was all mixed, since it was appropriate to be mixed, the mixing does not make it indispensable., for such we hold that everything wherever from the proportions and properties of the mixture a perfect fusion is possible, the real act of mixing thoroughly is not indispensable (see Talmud Hullin 83b), but that which is not appropriate for a thorough mixture, the thorough mixture makes it indispensable.
+וששים ואחד אין נבללים – in astonishment!
+קרטוב (1/64th of a LOG or 3/32 of an egg-bulk) – a fourth of a fourth of a LOG.
+אין מתנדבים לוג – wine for libations. For we have not found a meal-offering of libations of one LOG and not of two nor of five [of wine].
+אבל מתנדבים ג' לוגים – that are appropriate for a lamb. And four [LOG] that are appropriate for a ram. And six LOG which is one-half of Hin that are appropriate for a bull. But from six [LOG] and above, they volunteer as a free-will offering, for seven are appropriate for three of them for a lamb and four for a ram, and eight are appropriate for two rams, and nine are appropriate for a lamb and a bull, ten are appropriate for a ram and a bull, eleven are appropriate for two rams and a lamb. And similarly throughout.
+
+Mishnah 5
+
+מתנדבים יין – without choice flour and oil, and we offer it as a libation for sixty on its own.
+ואין מתנדבים שמן – without choice flour and wine.
+מתנדבין שמן – and he takes a fistful and offers up the handful [of the meal-offering] which is offered up as incense but the remnants are consumed.
+שכן הוא קרב חובתו בפני עצמו – with his obligation it is offered on its own. Even though it comes as an obligation with the meal offering, it is not indispensable to the meal-offering.
+תאמר בשמן כו' – for since we do not find it in it, for it is not in a utensil on its own, now also it is not brought.
+אפילו פרידה אחת – one turtle-dove or one pigeon, we make a free-will offering among the two [of them]. And the Halakah is that we make free-will offerings of wine and oil on their own, and we make a free-will offering of a meal-offering of libations, whether the libations of a bull or whether the libations of a ram or a lamb. And all of the sacrifices come as a jointly owned free-will offering, except for the meal-offering, because it is stated regarding it "נפש"/an individual soul, as it is written (Leviticus 2:1): “When a person presents an offering of grain [to the LORD, his offering shall be of choice flour].”
+
+Chapter 13
+
+
+
+Mishnah 1
+
+הרי עלי עשרון. פירשתי – I will bring several Esronim but I don’t know how many I stated.
+יביא ששים עשרונים – for if he vowed less than this, it does not matter to him, for it teaches [in the Mishnah] and he states: “What that I expressly said will be for my vow, and the rest will be for a free-will offering.” But more than this one does not have to supply, for one meal-offering is not larger than sixty Issarons (see Tractate Menahot, Chapter 12, Mishnah 4).
+הרי עלי מנחה – a person who states, “I pledge myself to bring a mere grain-offering.”
+יביא איזה שירצה – from the five meal offerings (explained in the Torah: choice flour, in a deep and covered pan, in a pan – without a lid, baked loaves and baked wafers).
+מיוחדת – which is called a mere meal/grain-offering, but it does not have a differentiating epithet, for all of the rest of the meal/grain-offerings have a differentiating epithet, the meal offering of the pan-without a lid, the meal-offering of the deep covered pan, the meal-offering that is baked. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+מנחה מין המנחה – he who says, “I pledge myself to bring a meal-offering,” or a kind of meal-offering.
+יביא אחת – from the meal-offerings that are mentioned in the portion (i.e., choice flour, in a deep and covered pan, in a pan -without a lid, baked loaves and/or baked wafers).
+מנחות – are upon me [as a pledge to bring] or that he states: “from a kind/species of the meal offerings are upon me,” he would bring two meal-offerings from one kind.
+פירשתי – kids of meal-offerings that I would bring, but I don’t know how many kinds they are that I vowed to bring.
+מביא חמשתן – a meal-offering of choice flour, a meal-offering in a deep and covered pan, a meal- offering in a pan-without a lid, a meal-offering of that which is baked in an oven and it comes from two kinds – loaves and wafers.
+פירשתי מנחה של עשרונים – in one utensil, but I do not know how many Esronim I appointed for it.
+יביא ששים עשרון – for more than this he is not able to supply. But if he vowed less than this, if does not matter to us, for he makes a condition and states how many he specified will be for my vow and the rest will be a free-will offering (see also, Mishnah 8 in this chapter).
+רבי אומר – since he said “a meal-offering,” that implies one, so we see, he established it in one utensil, but if he would bring sixty in one utensil, perhaps he vowed less than this, it would be an additional meal-offering, for Rabbi holds that the appointment of a portion is substantial, therefore, he should bring sixty meal-offerings from one until sixty, one of one Isaron, and one of two {Esronim] and one of three [Esronim] and one of four [Esronim] until sixty. That it is found that he brings among them all one thousand eight hundred and thirty Esronim, for certainly vowed one of them, but it is not a free-will offering. But the Halakha is not according to Rabbi [Judah the Prince].
+
+Mishnah 3
+
+לא יפחות משני זגירין – two large logs, for the least of wood is two.
+והמעלה את הקומץ בחוץ חייב – [is liable for] extirpation, for it is an offering on the altar. But with this general rule it is also offering up a handful inside for the burning on the altar is valid; therefore, five handfuls are considered and not any more, for the person who offers up a handful inside is not considered as a sixth handful.
+ושני בזיכים – of shewbread.
+
+Mishnah 4
+
+לא יפחות מדינר זהב – and he that would state a gold coin. For if not, perhaps he states a piece of gold bar, that is a piece of gold.
+נחושת לא יפחות ממעה כסף – that he should bring copper that is worth a Maah of silver (i.e., a Maah is a small silver coin worth thirty-two peruta or one-sixth of a dinar = the Biblical gerah).
+פירשתי – such and such [an amount of] gold.
+ואיני יודע כמה פירשתי – he should bring so much until that he would himself would know that he never intended for so much.
+
+Mishnah 5
+
+הרי עלי יין – for libations.
+לא יפחות משלשה לוגין – for they are the least that are of the libations. A quarter of a Hin for a lamb are three Logs, for a Hin is twelve LOG.
+שמן לא יפחות מלוג – that the least that is for a meal/grain-offering is an Issaron of choice flour, and it requires a LOG of oil.
+רבי אומר שלשה לוגין – like the least that is in the meal/grain-offering is an Issaron for a lamb mixed with a quarter of Hin of oil. But the Halakha is not according to Rabbi [Judah the Prince].
+כיום מרובה – like the First Day of the Festival of the Sukkot holiday when it falls on the Sabbath. For on that day, there is an abundance of libations for the obligatory sacrifices of the day from the rest of the days of the year. For there were thirteen bulls and fourteen lambs and four additional sacrifices – two for the Additional Sacrifices of the Sabbath and two for the Additional sacrifices of the Festival [of Sukkot], and two rams and one goat (see Numbers 29:12-16). And the libations required for all of them one-hundred and forty LOG.
+
+Mishnah 6
+
+הרי עלי עולה יביא כבש. ר' אלעזר בן עזריה אומר או תור או בן יונה – in the place of the first Tanna/teacher (i.e., anonymous teacher), he would not call a mere burnt offering anything other than a burnt offering of cattle, and the least that is of the burnt offering of cattle is a lamb, therefore he would bring a lamb. But in the place of Rabbi Eleazar ben Azariah they would call a mere burnt offering also for the burnt offering of birds, therefore, he would bring a turtle dove or a pigeon. And the [one] Master according to his place and the [other] Master according to his place.
+יביא פר ועגל – male [bulls and calves] but not females, for a burnt offering is not furnished other than with males. But our Mishnah is [according to] Rabbi [Judah the Prince] who states further on (see the conclusion of Tractate Menahot, Chapter 12, Mishnah 8) that a person who vows a free-will offering of a small animal and he brings a large one has not fulfilled his religious obligation. But the Rabbis dispute him and state that one who vows a free-will offering and he brought a large one has fulfilled his religious obligation, for there is within the general category of that which is numerous that which is small in size. And the Halakha is according to the Sages.
+פירשתי – one of the sacrifices of cattle.
+ואיני יודע מאיזה מהן פירשתי – he should bring from all the kinds of male cattle, large and small, which are a bull, a calf, a ram, a goat, a kid and a lamb.
+פירשתי – [I explicitly mentioned] the species. But I don’t know what I mentioned specifically. Whether it is a species of cattle or a species of bird.
+
+Mishnah 7
+
+תודה ושלמים – either a thanksgiving offering or a peace-offering.
+יביא כבש – which is the least that is of the thanksgiving and peace-offerings.
+יביא פר ופרה – for the thanksgiving offering and/or peace-offering can be furnished by [either] males or females.
+ורחל – a female lamb/sheep which is two years old.
+גדי – [a kid] which is one year old from the goats.
+שעיר – a goat which is two years old.
+טלה – a lamb which is one year old.
+
+Mishnah 8
+
+יביא הוא ונכסיו במנה – such is explained its law in the Oral Tradition that the value of a bullock with its libations is a Maneh (i.e., 100 denar).
+עגל יביא הוא ונסכיו בחמש – [five] Selas (i.e., one Sela equals four Denars).
+אמר הרי עלי שור במנה – he should bring it for a Maneh (i.e., a Maneh equals twenty-five Selas), except for its libations, for such is what they (i.e., the Rabbis) established.
+שור במנה הביא שנים במנה לא יצא – for it was established that a bull is with a Maneh.
+קטן והביא גדול יצא. רבי אומר לא יצא – because of this, it (i.e., the Mishnah) teaches the dispute of Rabbi [Judah the Prince] and the Rabbis here in the concluding clause, to explain, that the opening clause is not the opinions of all but rather that it is that of Rabbi [Judah the Prince] and not the Sages, and the Halakha is not according to Rabbi [Judah the Prince].
+
+Mishnah 9
+
+ונסתאב – a blemish befell it, for a blemish is called impure, as it is written (Leviticus 27:11-12): “if [the vow concerns] any impure animal that may not be brought as an offering to the LORD, [the animal shall be presented to the priest. And the priest shall assess it whether high or low, whatever assessment is set by the priest shall stand],” and the Biblical verse speaks regarding [animals with] blemishes, as we explained in our chapter above (see the previous Mishnah).
+ואם רצה יביא בדמיו שמים – but it is not similar to the first clause where we said that for a bull, one brings a Maneh (i.e., 100 denar) but if he brought two [bulls] for a Maneh, he did not fulfill his religious obligation, for there when he said, “I pledge myself [to bring] an ox for a Maneh [to the value of a Maneh], he is liable until he brings it, but here, with this bull that developed a blemish is different, for since he said I will sacrifice this bull as a burnt offering and it became blemished, his vow is gone, and he is not able to further fulfill it.
+רבי אוסר – [Rabbi Judah the Prince forbids it] ab initio. But if he brought it, he has fulfilled his religious obligation. For since that he stated this, he is not liable for them (or property which may be resorted to in the event of non-payment). But the Halakha is not according to Rabbi [Judah the Prince].
+הבינוני שבהם הקדש – even the middle-sized one of them is dedicated [to the Temple]. For if he has two, the large one is dedicated. For one who dedicates [to the Temple] dedicates generously, and for something undefined, the best of them is dedicated as it is written (Deuteronomy 12:11): “[then you must bring everything that I command you to the site where the LORD your God will choose to establish His name; your burnt offerings and other sacrifices, your tithes and contributions,] and all the choice votive offerings that you vow to the LORD.” And similarly, if he has three [lambs], we are concerning even for the middle-sized one , for we don’t know upon which of them occurs the dedication, if it is the large one which is done generally, or the middle-sized one which is generous [in comparison to] the small one. Therefore, both of them are forbidden. But however, if he did not make an offering to the altar of any other than one of them, and how do we act that he permits one of them and delays [the offering] of the middle-sized one until a blemish befalls it, and he redeems that one for the largest one. For whichever way you turn, if it is the middle-sized one upon which dedication occurs and not on the large one, indeed a blemish befell it and he redeemed it. But if it was on the large one upon which the dedication fell initially, and it is found that the middle-sized one was not consecrated from the outset.
+פירשתי – [I explicitly expressed] which if them but I didn’t know which it is.
+או שאמר לי אבא – [my father told me] at the time of his passing, one of my bulls I explicitly expressed for dedication but I don’t know on which of them he told me.
+הגדול שבהן הקדש – for where that he stated that I explicitly expressed it there is no doubt that it is the largest one I expressed.
+
+Mishnah 10
+
+בבית חוניו – The Temple that Khonyo, the son of Shimon HaTzaddik built in Alexandria of Egypt. For when Shimon HaTzaddik (see Tractate Avot, Chapter 1, Mishnah 2 – one of the last of the generation of the Great Assembly who stated that the world stands on three “pillars”: Torah, Divine Service and Deeds of Loving Kindness) [was about] to die (see the Baraita in Tractate Menahot 109b), he said to them (i.e., his sons): Khonyo, my son will serve in my place, because he is an expert and familiar with the Divine Service more than Shimei his brother. But Khonyo did not accept upon himself to become the High Priest because Shimei his brother was two and half years older than him. And Shimei was appointed as High Priest in place of his father. Subsequently, Khonyo became jealous of Shimei his brother, he (i.e., Shimei) said to him: “Come and I will teach you the order/arrangement of the Divine Service. He dressed him in a thin, fine linen shirt/undercoat, that women wear upon their flesh and upon it a small, narrow belt/girdle and he placed him near the Altar; he went and said to his brethren the Kohanim: “See what this person vowed and fulfilled to his beloved,” that day when I will be appointed to be High Priest, I will wear your fine linen shirt and I will gird myself with your belt/girdle. His brethren the Priests desired to kill him, he recounted to him the entire event, they wished to kill Khonyo, he (i.e., Khonyo) ran from before them to the house of the King. And yet, everyone who sees him states that this is him, he went to Alexandria of Egypt where there were myriads of Jews and made there a Temple and built an altar and offered upon it in the name of God. And regarding that altar Isaiah prophesied (Isaiah 19:19): “In that day, there shall be an altar to the LORD inside the land of Egypt [and a pillar to the LORD at its border].” And this House (i.e., Temple) stood for close to two hundred years and is called “The House of Khonyo” in his name. And everyone agrees that the sacrifices that they would offer there were not a sacrifice. Therefore, whomever said, “May a burnt-offering sacrifice be upon me” – and he offered it there did not fulfill his vow. 
+שאקריבנה בבית חוניו – it was made like one who says : “May a burnt-offering sacrifice be upon me on the condition that I will kill it and not be liable for it, therefore if he offered it in the House of Khonyo, he did not fulfill his vow, but he is liable for extirpation because he slaughters outside [the Temple courtyard], for he called upon it the designation of a burnt-offering.
+רבי שמעון אומר אין זו עולה – and behold it is completely unconsecrated, for the designation of consecrated does not occur to it at all when he stated that I will offer it in the House of Khonyo. But the Halalkha is not according to Rabbi Shimon.
+ואם גלח בבית חוניו לא יצא – but rather, he should return and shave [at the conclusion of his period of Naziriteship] in the Temple in Jerusalem, and there he should bring his sacrifices.
+שאגלח בבית חוניו אם גלח בבית חוניו יצא – that this man who took the vow of becoming a Nazirite in order that he could shave in the House of Khonyo, he intended to cause himself suffering, but because he was close to the House of Khonyo and far from the land of Israel, he stated, “If I can [offer it] in the House of Khonyo, I will go to the trouble of doing so. More than that he is not able to cause himself suffering, but the designation of being a Nazirite does not fall upon him but he becomes like a person who took an oath that he would not drink wine until a certain time.
+רבי שמעון אומר – He is not a Nazirite at all and is permitted to drink wine. But the Halakha is not according to Rabbi Shimon.
+ואין צריך לומר לדבר אחר – if they served for idolatry, they would not serve [as priests] any longer in Jerusalem.
+והרי הן כבעלי מומין (see Tractate Zevakhim, Chapter 12, Mishnah 1) – that they take their portions and eat Sacred Things [but do not offer sacrifices].
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+Bartenura on Mishnah Menachot
+ברטנורא על משנה מנחות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Menachot
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+Chapter 1
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+Chapter 2
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+Chapter 3
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+Chapter 4
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+Chapter 5
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+Chapter 6
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+Chapter 7
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+Chapter 8
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+Chapter 9
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+Chapter 10
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+Chapter 11
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+Chapter 12
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+Chapter 13
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+Mishnah 1
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+Mishnah 2
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+ ... 6) Rebbi says: Since it says 'mincha [shel esronim],' it means he specified one [amount]. Perhaps he specified to bring a mincha of one issaron; if he brings 60 issaron in place of [lit. 'in the vessel of] one issaron, it could be an extraneous mincha. Rebbi is of the opinion that since he specified exaclt how big the mincha will be, [he must bring that exact one], therefore he must bring 60 menachot from 1 through 60, one of 1 issaron, one of two issarons, one of three, one of four, until 60. He will find himself bringing in total 1830 issaron of flour, and for certain one of them will fulfill his vow, and it is not a Nedava. The halacha is not according to Rebbi. [If you specified, and forget what you specified, you bring only a 60 issaron mincha.]
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+Bartenura on Mishnah Menachot
+ברטנורא על משנה מנחות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Menachot
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-sefaria.org
+
+Bartenura on Mishnah Menachot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כל המנחות שנקמצו שלא לשמן – as for example, that he vowed a free-will offering of a meal-offering in a deep and covered pan and the Kohen took a fistful of he meal-offering for the sake of a pan [without a covered lid – which is fried on a flat pan] (and what is baked in it is a thick mass, which is different than that of a deep and covered pan deep-fried in oil (see Tractate Menahot 5:8).
+כשרות – and he offers the incense of the fistful [of the meal-offering] and its residue is consumed [by the Kohanim]. For the fistful of the meal-offering stands in place of the ritual slaughter of the sacrifice. And just as regarding all of the animal offerings that were slaughtered not for their own sake are kosher/fit, as we derive from a Biblical verse at the beginning of Tractate Zevakhim (i.e., see Deuteronomy 23:24), here also, all the meal-offerings that are fistfuls which were gathered not for their own sakes are kosher/fit.
+אלא שלא עלו לבעלים לשם חובה – It should have taught: “that it does not go to the owner’s credit for the fulfillment of an obligation/שלא עלו לבעלים לשם חובה “ (which is how it is phrased at the beginning of Tractate Zevakhim), but that it teaches here]: אלא" /but” – that implies that all of their laws are like kosher meal-offerings but for this thing, to teach us that it is prohibited to teach regarding it another change, that if he transgressed and took a fistful of it that was not for its sake, it is prohibited to give that fistful in sacred vessels that is not for its own sake.
+שלא עלו לבעלים לשם חובתו – and he did not fulfill his vow and he has to bring another meal-offering for the sake of the deep and covered pan.
+חוץ ממנחת חוטא – as for example, a meal-offering that comes on one’s ritual defilement from the Holy of Holies, if he could not afford two turtle-doves.
+ומנחת קנאות – of the Sotah/the woman accused of infidelity by her husband. For if they took fistfuls that were not for their sake, as for example, for the purpose of a free-will offering, or he gave the handful in sacred vessels that were not for this purpose, or he walked or offered incense not for its sake/name, or he had in mind one of these forms of Divine Service: “I am serving for their sakes/name or not for their sakes/name.” These meal-offerings are invalid and their residues/remnants are not consumed. And the reason is because the All-Merciful calls the sin’s meal offering a sin-offering, and regarding a sin-offering, it is written (Leviticus 4:33): “[He shall lay his hand upon the head of the purification offering,] and it shall be slaughtered as a purification offering (i.e., sin-offering)/ושחט אותה לחטאת [at the spot where the burnt offering is slaughter],” (Leviticus 4:34): “and [the priest] shall take [with his finger] some of the blood of the purification offering,” so that the ritual slaughtering and the taking, that is the receiving of the blood will be for the sake of the sin-offering. But the meal offering of jealousy, since it is written concerning it "עון"/wrongdoing [as in] (Numbers 5:15): “a grain-offering of remembrance which recalls wrongdoing,” the Rabbis compare it to the sin-offering. And the meal-offering of the Omer, even though it is not a sinner’s meal-offering and is not the meal offering of jealousy, if a handful was taken not for its sake/name, it is invalidated from being offered up as incense, and none of its residue is consumed, since it came to permit the new [grain] crop [that ripened before Passover], and it did not permit it. But all of the meal-offerings that were grasped [from the grain] not for its sake/name are kosher, as is taught in our Mishnah, we are speaking especially with meal-offerings that don’t have a fixed time, but not of the meal-offering of the Omer that [the Torah] established a fixed time for it.
+או שלא לשמן ולשמן – that you should not say for their sakes/name and not for their sakes/name that it is invalidated, for the latter language takes effect, but [both] not for their sakes/name and for their sakes/name are kosher/fit, this is what it comes to tell us.
+
+Mishnah 2
+
+זר ואונן וטבול יום כו' – all of them are explained in the Second Chapter of [Tractate] Zevakhim [Mishnah 1], and we prove them from Scriptural verses that their Divine Service is invalid.
+ערל – a Kohen whose brother died on account of ritual circumcision.
+יושב – that we require to stand to minister/serve [before God].
+על גבי כלים כו' – that we require that there will not be anything that divides/cuts off between him and the floor.
+בן בתירא אומר יחזיר – the handful of the meal-offering which the priest takes to be put on the altar into the meal-offering.
+ויחזיר ויקמוץ בימין – and same law applies to all of these invalidates that are considered in our Mishnah, Ben Beteyra holds that if someone transgressed one of them and took a fistful, he should return the handful of the meal-offering to its place and a kosher/fit Kohen should take a handful of the meal-offering to be put on the altar into the meal offering. But the Halakha is not according to Ben Beteyra.
+עלה בידו צרור – it was found that the handful of meal-offering which the Kohen takes to put on the altar was missing the place of the stone or a grain of salt or a particle of frankincense, for prior to taking a fistful of meal-offering he singles out all of the frankincense to one side and takes a handful of meal-offering and afterwards collects it and places with the handful of meal-offering and burns everything. But if he happens upon a grain of salt or a particle of frankincense, the handful of meal-offering is missing according to the place of the particle [of frankincense].
+מבורץ – full and overflowing.
+שקמצו בראשי אצבעותיו – he did not stretch them over the entire palm of his hand.
+פושט את אצבעותיו על פס ידו – the sides of his fingers enter into the flour and he brings in the flour into his hand and smooths it with his small finger so that the flour will not go outside of the fistful and he he smooths it with his thumb that the flour would not leave outside of his finger. And this he had to do with meal-offerings prepared in a pan (i.e., fried in a flat pan) or [a meal-offering] prepared in a deep pan (i.e., fried in a container full of oil) that their creations are baked and after they their baking, he crumbles it and takes a fistful. But it is impossible to crumble it so much into thin pieces, for they would not go forth from the fistful, therefore, he smooths them with his thumb from above and with the small finger (i.e., pinky) from below. And these were of the most difficult [acts] of Divine service that were in the Temple. That in this great difficulty one is able to compare that he would not be missing or have too much. And Maimonides wrote, that the words of the one of said that this is a difficult [act] of Divine Service were set aside, and he explains and he takes a fistful of the meal-offering as people would take fistfuls that is mentioned in the Gemara [i.e., Tractate Menahot 11a], that he fills his palm from it in the manner that people fill their hands from what they take in their hands. But I say, that that the explanation is not as how people take a fistful [of meal-offering] but rather, causes the sides of his fingers to enter into the flour that he brings in the flour with the sides of his fingers into his hand, but he doesn’t take the flour but rather fills three of his fingers until the palm of his hand and not further, in order that it will be cutting through from end to end and burst forth and come out, he smooths it from below with his small finger (i.e., pinky) and from above with a thumb. And that the words of the one who said that this is a difficult act from the difficult acts of Divine Service that is in the Temple are not set aside and the method of the Gemara is like m words. And such all of my teachers have explained it.
+
+Mishnah 3
+
+ריבה שמנה – for the measurement of [olive] oil is a LOG (i.e., the equivalent of six eggs’ bulk) for every Issaron (i.e., Omer = one-tenth of an Ephah). But if he put in too much, that he gave two LOG or more for an Issaron which appears as two meal-offerings, he has disqualified it.
+חיסר שמנה – less than a LOG of [olive] oil for an Issaron of sifted fine-flour.
+חיסר לבונתה – that he didn’t put in it other than a grain/particle/drop of frankincense. But if it has in it two grains, it is fit/kosher, as it is written (Leviticus 6:8): “with all the frankincense that is on the grain offering,” implying even one drop of frankincense, for [the word] "כל"/all [from the verse in Leviticus 6:8:"את כל הלבונה אשר על המנחה" ] implies a little bit, as it is written (2 Kings 4:2): “”Your maidservant has nothing at all, [except for a jug of oil].” [The word] "את" includes another grain/particle/drop of frankincense, that makes two, whereas if he increased its frankincense, this is not taught [in the Mishnah] , and he did not disqualify/invalidate it other than when he increased it more than two handfuls [of meal-offering] for then he increased it too much.
+לאכול שייריה בחוץ – outside of the Temple courtyard.
+או להקטיר קומצה בחוץ – for thought/plan disqualifies whether that he though about the eating of a person whether he thought about the consumption by the altar, as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice is eaten/אם אכל יאכל מבשר זבח שלמיו ,” Scripture is speaking about two consumptions: one is for that which a person consumes and another is that which the altar consumes, and this Biblical verse speaks of thought/intention, as it is written (Leviticus 7:18): ‘it shall not count for him who offered it/המקריב אתו לא יחשב לו,” and he did not disqualify it other than when he thought about it to consume it on the third day (i.e., see Leviticus 7:18: "ביום השלישי לא ירצה" /”[is eaten] on the third day, it shall not be acceptable”).
+פסולה – that the intention/plan outside of its [proper] place invalidates the taking a handful of the meal-offering as it invalidates in the ritual slaughter of the animal offering. And just as one disqualifies an animal offering with ritual slaughter, the receiving of the blood, bring it [to the altar], and sprinkling the blood, one disqualifies the meal-offering through taking a handful, putting it in sacred vessels, and bringing for burning the handful [of meal-offering] and the frankincense on the altar, four [sacred] acts corresponding/parallel to four [sacred acts]. For the taking of a fistful [of grain] and the frankincense themselves are considered concerning the meal-offering like the blood and the sections that are offered on the altar regarding he animal offering. And the residue/remnants of the meal-offering are consumed. And in Chapter two of [Tractate] Zevakhim [the entire chapter] all of these disqualifying factors are explained and there we derive all of them from Scriptural verses.
+לאכול דבר שדרכו לאכול – such as the residue/remnants.
+דבר שדרכו להקטיר – such as the priest taking a handful of meal-offering to place on the altar. But, if he intended/thought to eat the handful of meal-offering or to offer the residue as incense on the altar outside of its appropriate time, he did not disqualify it, for his thought was disqualified regarding all other people.
+ובלבד שיקרב המתיר – the handful of the meal-offering כהלכתו – as if it was kosher, for there was no disqualification other than the offering disqualified because of inappropriate intention alone. But if there is another disqualification, it is no longer considered disqualified because of an inappropriate intention, and there is no extirpation.
+בשתיקה – that he did not think any thought at the time of taking a handful of the meal offering.
+ונתן והלך והקטיר חוץ לזמנו – that is to say, that in these three acts of Divine service, he thought about consuming the residue outside of the appropriate time [for this act].
+
+Mishnah 4
+
+קמץ חוץ למקומו – he intended/thought at the time of taking a handful of the meal-offering to consume the residue/remnants outside of the Temple courtyard.
+נתן בכלי הילך והקטיר חוץ לזמנו – and in one of these three acts of Divine service, he intended to consume the residue/remnants outside of the [proper] time period.
+מנחת חוטא וקנאות – there is in them one other invalidation that removes them from being פיגול /an offering disqualified by having an improper intention, such as not for its own sake/name, as we stated at the beginning of our chapter (i.e., Mishnah 1), that invalid [meal] offerings, if he took a handful of the meal-offering not for its own sake, and he thought/intended regarding the three other acts of Divine service (i.e., the taking of a handful of the meal-offering to consume its residue outside of the Temple courtyard, and to offer it up at the altar at an inappropriate time and to consume it at an inappropriate time) that they would be performed outside of their [proper] time, or even the first [of the three] outside of its appropriate time, and the rest that were not done for their own sake, he removed it from being an offering disqualified by having an improper intention [and being subject to extirpation].
+או קמץ או נתן בכלי או הוליך או הקטיר שלא לשמן – that is to say, whichever of these that he did not for its own sake and the remainder in order to consume the residue/remnants outside of the [appropriate] time , he did not offer that which is permitted in accord with its requirement, but there is no extirpation with its residue/remnants.
+כזית בחוץ כזית למחר – he intended/thought with one of the acts of Divine service that two intentions would be done outside of the [appropriate] time period and outside of its [appropriate] place (i.e., the Temple courtyard. But until now, we have been speaking about two acts of Divine service that he intended with one of them outside of its [appropriate] time period and with another outside of its proper place, but now we are speaking about [the case] where he intended both of them with one act of Divine service. But for Rabbi Yehuda, it is necessary, that one does not say that Rabbi Yehuda disputes on two [acts] of Divine service, for we follow after the first [act]. But with one [act] of Divine service, he agrees, but it comes to tell us [that this is not the case].
+זית למחר וכזית בחוץ – even though that he intended first [to perform the act] outside of the [appropriate] time period, his second act of taking it outside [the Temple courtyard] makes him [liable] for extirpation.
+אמר רבי יהודה זה הכלל כו' – Rabbi Yehuda disputes with the first Tanna/teacher, whether with one [act] of Divine service or whether with two [acts] of Divine service. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הקומץ את המנחה. מודה ר' יוסי שהוא פגול (Rabbi Yossi’s statement is equivalent to what is found in Tractate Menahot, Chapter 1, Mishnah 3) – because it is necessary to teach the ending clause: “to burn its frankincense on the morrow, Rabbi Yossi states that it is invalid, but there is no extirpation,” you might have thought that the reason of Rabbi Yossi is because that he holds that he does not make a sacrifice rejectable through improper mental disposal (see Leviticus 19:7) with the half which fits the sacrifices for eating, that is to say, that if he thought to perform the act of Divine service on the morrow that the act of Divine service of half permits it, he did not have an inappropriate intention, and this frankincense is one-half makes the object permissible for enjoyment, for whether it is the burning on the altar of the handful of meal-offering and the frankincense which permit the residue, but even the first clause of the Mishnah, when he thought with the burning on the altar of the handful of meal-offering is an act of Divine service which is half permissible, and Rabbi Yossi disputes, this comes to teach us that in this he agrees. For the reason is not because of this, but rather because that which permits does not invalidate by inappropriate intention that which is permitted.
+מה שנה זו מן הזבח – that he ritually slaughters it in order to offer up those parts of the sacrifice on the altar on the morrow, it is an offering disqualified by inappropriate intention.
+אינה מן המנחה – it is not from the species of the meal-offering like the taking of a fistful of meal-offering, and even though it is from those that permit the meal-offering. For Rabbi Yossi holds that what makes an object permitted for eating cannot unfit another act of the same nature (i.e., if the priest on offering a handful of flour had in mind an unlawful application of the frankincense, the latter is not hereby made rejectable – see Talmud Menahot 13b, for the act of Divine service with that which is permitted which is the taking of a handful of the meal-offering have any effect to invalidate by inappropriate intention something else that is permitted which is the frankincense, which is a thought on the frankincense while performing the act of taking the handful of meal-offering. But the Rabbis say to him: just as we state , that what makes an object permitted for eating cannot unit an other act of the same nature, where he did not establish with one of them, as for example, the two lambs for Atzeret/Shavuot, where both of them permit the bread, but if he ritually slaughtered one of them in order to eat its companion on the morrow, both of them are kosher, but where he established with one of them, such as the handful of the meal-offering and the frankincense in one utensil, his thought-process [to eat one of them at a different time] of one act which fits the sacrifice for eating makes unfit by inappropriate intention another act of the same nature. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+שחט שני כבשים – of Atzeret/Shavuot, as it is written regarding them (Leviticus 23:19): “[You shall also offer one as a he-goat as a purification offering] and two yearling lambs as a sacrifice of well-being,” and those yearling lambs permit and sanctify the two loaves, for the bread is not holy other than with the slaughtering of the two yearling lambs, since they were needed with it in waving. But the rest of the lambs of Atzeret/Shavuot, are of the Musaf [sacrifice].
+לאכול אחת מן החלות למחר – for the time for the eating of the loaves is none other than during that day and night, like the law of the meal-offering, where it states concerning it (Leviticus 7:7): “The reparation offering/כחטאת is like the purification offering/כאשם. [The same rule applies to both: it shall belong to the priest who makes expiation thereby].”
+הקטיר שני בזיכים – for two piles of wood on the altar in the Temple of the shewbread , as it is written (Leviticus 24:6): “Place them on the pure table before the LORD in two rows, six to a row,” there was on each pile of wood one spoon which has in it frankincense, as it is written (Leviticus 24:7): “With each row you shall place pure frankincense, [which is to be the a token offering for the bread, as a gift to the LORD].” And these two spoons which in them is placed the frankincense are called the two censers/vessels. And the frankincense is burned as it is written (Leviticus 24:7): “which is to be token offering for the bread, And the bread is consumed, and the time for its consumption is only all of that week that they remove it from the table. But if at the time when the two censers of frankincense are offered, he thought of one of the other piles of wood on the altar of bread to eat it on the morrow, that is to say, not at its appropriate time.
+אותה חלה – of the two loaves of Atzeret/Shavuot.
+ואותו הסדר – of the shewbread.
+זה וזה פגול – for all of them are considered as one body.
+נטמאת אחת מן החלות – and specifically when one of the two loaves are defiled before the sprinkling of the blood of the lambs, or one from the rows prior to the burning of [on the altar] of the dishes/censers, is what Rabbi Yehuda and the Rabbis disagree upon. But if it was defiled after the sprinkling of the blood or after the burning of the dishes/censers, everyone agrees that what is defiled remains in its defiled state and that which is pure can be eaten.
+שאין קרבן צבור חלוק – in the Gemara (Tractate Menahot 15a) it reaches a definite conclusion that Rabbi Yehuda stated that this matter is not from a Scriptural verse nor from logic, but rather it is an accepted teaching in the mouth of Rabbi Yehuda, and such it was received from his Rabbis/teachers that an offering of the congregation may not be divided, and if half of it was disqualified, all of it is disqualified.
+
+Mishnah 3
+
+התודה מפגלת את הלחם – that the bread (i.e., loaves) comes for the thanksgiving offering and it is of secondary import to it, but the thanksgiving offering is not of secondary import to the bead. And similarly, the two lambs of Atzeret/Shavuot, the two loaves that come with them are of secondary import to the lambs but the lambs are not of secondary import to the bread, but the principal [item(s)] make the sacrifice rejectable through improper mental disposal but that of secondary import do not make the sacrifice rejectable through improper mental disposal. But if it was necessary for the Tanna/teacher to teach this law regarding the thanksgiving offering but it was not necessary [to teach this law with regard] to the lams of Atzeret/Shavuot, I would think that it is there that the when the bread makes the sacrifice rejectable through improper mental disposal, the thanksgiving-offering does not make the sacrifice rejectable through improper mental disposal because it was not dependent upon the waving with the loaves, but the lambs [for Atzeret/Shavuot] which were dependent upon the waving with the loaves, as it is written (Leviticus 23:20): “The priest shall elevate these – the two lambs- together with the bread [of first fruits as an elevation offering before the LORD],”I would say that the bread makes the sacrifice rejectable through improper mental disposal to also make the lambs rejectable through improper mental disposal. But if the Tanna/teacher taught [only] the lambs, I would state there that when the lambs make the sacrifice rejectable through improper mental disposal, it makes the bread rejectable through improper mental disposal because they were dependent upon each other in waving, but the thanksgiving-offering which were not dependent, I would state that when the thanksgiving offering makes the sacrifice rejectable through improper mental disposal, it does not make the loaves rejectable through improper mental disposal, hence, they are both necessary.
+
+Mishnah 4
+
+הזבח מפגל את הנכסים – and a person who drinks from them is punished with extirpation.
+משקדשו בכלי – after they placed them in the sacred vessels, for the vessel sanctifies them with an eternal holiness, and furthermore they don’t have any redemption.
+דברי ר' מאיר – for Rabbi Meir holds that the libations make the sacrifice rejectable, because the blood of the offering is what makes it appropriate and permits them for the altar. And since they have something that makes it permitted, it becomes rejectable through an intention/thought outside of its proper time. But the Sages dispute him in the Tractate Zevakhim in the chapter “The School of Shammai” (Chapter 4, Mishnah 3 – Talmud Zevakhim) [44a] and they (i.e., the Sages] state that the libations do not have that which makes them permissible [for consumption], therefore they do not become rejectable. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 5
+
+פיגל בקומץ – in the burning on the altar of the handful of meal-offering, he thought about the eating the residue/remnants not at their appropriate time.
+עד שיפגל בכל המתיר – for the burning on the altar of one of them is half of what makes an object permitted for enjoyment, for there is also the burning on the altar of its partner, for the residue of the meal-offering is not permitted for consumption by a Kohen until he burns on the altar the handful of the meal-offering and the frankincense.
+במנחת חוטא ובמנחת קנאות – which do not have frankincense, and the handful of meal-offering alone is what is permitted [for consumption].
+שחט אחד מן הכבשים – [he slaughtered one] of the lambs of Atzeret/Shavuot. But the bread is not permitted other than after both of them (i.e., the lambs) have been ritually slaughtered.
+הקטיר אחד מן הבזיכין – for behold it does not permit the bread other than through the burning of both of them on the altar.
+ר' מאיר אומר פגול – for he holds that half of what is permitted also makes improper intention. But the Halakha is not according to Rabbi Meir.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+הקומץ את המנחה לאכול – outside of its appropriate time period.
+דבר שאין דרכו לאכול – as for example, the handful of meal-offering and the frankincense.
+ולהקטיר – outside of its appropriate time period.
+דבר שאין דרכו להקטיר – the residue/remnants are accustomed to be consumed but are not accustomed to be offered as incense upon the altar.
+כשר – that this is not considered thought/intention, for he has rescinded his thought regarding all people.
+רבי אליעזר פוסל – as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice is eaten [on the third day, it shall not be acceptable],” Scripture speaks of two consumptions (i.e., האכל יאכל), one is the consumption of a human being and one is the consumption of the altar, to tell you that just as the consumption of a human being invalidates it for a person, as for example, residue/remnants if a person thought of consuming them outside of the appropriate time, and the consumption of the altar for the altar, as for example, a handful of meal-offering, if he considered/intended to offer it up on the altar not at its appropriate time, such his intention/thought invalidates the consumption of a human being if he thought about them regarding the altar to offer them up outside of their appropriate time, since the All-Merciful excluded both of them in the language of “eating,” we learn from this that they are the same, and we account from this one (i.e., food from sacrifices) to that one (i.e., “food” for the altar). But the Rabbis hold, that for thus, the All-Merciful excluded for burning on the altar in the language of “consuming/eating”, to tell you that just as eating is an olive’s bulk, so also consideration of burning on the altar is an olive’s bulk. But always, “eating” is in its manner is implied, the taking of a handful of meal-offering to the altar and the residue/remnants is for a person [for consumption]. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+לא יצק – the order of the meal-offering; at the beginning he places the oil in a utensil and after that places the fine-flour, and after that he returns and pours the oil and stirs it and this is explained in the chapter [seven in Tractate Menahot], "אלו המנחות נקמצות" /These meal-offerings are grabbed” [75a
+לא יצק ולא בלל כשר – as for example, he put all of the oil that was in the Log in the first gift which is prior to performing it. But if he was missing its oil, we stated in the first chapter [Tractate Menahot 11a – see Mishnah 3 in Chapter 1] that it is invalid. And in the Gemara in our chapter [18b], it proves that pouring is indispensable (i.e., it invalidates the act by its omission), and it explains [the phrase] “that he didn’t pour,” that a Kohen didn’t pour, but rather a non-Kohen (i.e., literally, “a foreigner”), that from the grabbing of a handful of meal-offering is the command for the priesthood, but pouring and stirring/kneading are appropriate for a foreigner (i.e., non-Kohen), but it teaches, that he didn’t stir, by force it means that he didn’t mix/stir at all, for mixing/stirring definitely is not indispensable and our Mishnah should be read as follows: “if a Kohen did not pour but rather [it was done] by a foreigner, or he didn’t stir/mix at all, it is appropriate/kosher.
+לא פתת (didn’t break the meal-offering into small pieces) – as it is written (Leviticus 2:6): “Break it into bits [and pour oil on it; it is a grain offering].” Even though it is written regarding a meal offering fried on a flat pan alone, the same law applies for all the meal-offerings that are baked first, such as for example, meal-offerings prepared in a flat pan and meal-offerings prepared in a deep pan, fried in a container filled with oil and that which is baked, it is commandmen to crumble all of them and afterwards take a handful of the meal-offering. And in a case wherehe did not crumble other than in order to take a fistful
+לא מלח –[he did not salt] the entire meal-offering, but rather [only] that he took a handful of for a meal offering. But whereas, the salting of the handful is indispensable (i.e., it invalidates an act by omission).
+לא הניף – in the sinner’s meal-offering and the meal-offering of jealousy (i.e., for a husband suspecting his wife of infidelity) requires waving.
+לא הגיש – as it is written (Leviticus 2:8): “[it shall be brought to the priest] who shall take it up to the altar.” For the Kohen brings it to the altar and brings it near/offers it in the southwestern corner [of the altar] opposite the point of the corner (see Tractate Menahot, Chapter 5, Mishnayot 5-6).
+פתיתים מרובות – much larger than the expressed law for the meal-offering of an Israelite , doubling one into two [pieces] and two into four [pieces] and divides them (see Talmud Menahot 18b and Tractate Memahot, Chapter 6, Mishnah 4) . And it is necessary to inform/teach us about large broken pieces and even though they inforom us that if he did not break them into small pieces, it is kosher/fit. For o might think I would say that there, where is the the law of loaves upon them, but here where there isn’t the law of loaves , and there are no [small] broken pieces, I would say, no, there it comes to teach us that the opposite is true (i.e., that this is not the case).
+ולא משחן (see Mishnah Menahot, Chapter 6, Mishnah 3) – the wafters require anointing [with oil], as it is written (Exodus 29:2): “and unleavened wafers spread with oil,” after their baking we anoint them with oil over and over until he depletes all the oil in the LOG (i.e., a LOG equals the amount displaced by six eggs).
+במנחת כהנים כשרה – that all of them are burned entirely like it
+כמנחת כהן המשיח ובמנחת נסכים פסולה (see Tractate Menahot, Chapter 6, Mishnah 2) – because the mixture of the handful of meal-offering of an Israelite is thick. One LOG of oil er an Issaron of fine flour, and the meal-offering accompanying libations [of wine] and that of the anointed priest, their mixture is soft, three LOGS for an Issaron (= 10 Ephah) , as it is written for the meal offering accompanying libations (Numbers 15:4): “[the person who presents a gift to the LORD shall bring as a grain offering:] a tenth of a measure of choice flour with a quarter of a HIN mixed in, and in the meal-offering of the anointed priest, it states (Leviticus 6:13): “a tenth of an ephah of choice flour as a regular grain offering, [half of it in the morning and half of it in the evening].” Behold it is for you like the meal-offering of the daily offering with is an Issaron of fine flour in a quarter-log of a Hin.
+והן בולעות זו מזו (each absorbs from the other) – the handful of meal-offering absorbs from the meal-offering accompanying libations and from the meal-offering of the anointed priest, and the oil of these meal-offerings is greater than the handful of the meal-offering and nullifies it, and it is a meal-offering whose handful of meal-offering was not offered as incense and that which was gathered in the handful is disqualified. But the meal-offering accompanying libations is fit/kosher, for there wasn’t like its oil had been increased, since it wasn’t intentionally that the oil was mixed when it absorbs it is nullified regarding it, and it is as if it doesn’t exist. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+אם יכול לקמצן מזו בפני עצמה וזו בפני עצמה – that this [meal-offering] fell on this side of the utensil and that [meal-offering] fell on the other side [of the utensil] and there remained from them enough in order to grab a handful that did not get mixed/combined, they are acceptable/fit (i.e., literally, “kosher”). But if not, they are disqualified, for it says in the Law of the Kohanim (i.e., Leviticus 2:2): “[And the priest shall scoop out of it a handful] of its choice flour and its oil, ”but not from the fine flour of its neighbor.
+לא יקטיר – and even all of that which is mixed, for the burning on the altar is not a Mitzvah other than when grabbing a handful [of meal-offering], and the person who gathers a handful of meal-offering does not grab two handfuls [of meal-offering] for perhaps in each handful of meal-offeringf there is some from this one that became mixed, and there isn’t a complete handful from one meal-offering.
+ואם הקטיר – [if he offered up for burning on the altar] – all of the mixture, it doesn’t go to the credit of its owners, for a handful was not grabbed ‘for a meal-offering] and a freewill meal-offering is not permitted without taking a handful [of meal-offering].
+נתערב קומצה בשייריה – he cannot offer it up all of for burning on the altar because the residue/remnants are prohibited to burn on the altar, as it is written (Leviticus 2:11): “[for no leaven or honey] may be turned into smoke as a gift to the LORD,” all that is from it for fire-offerings is included in not turning into smoke (see: Leviticus 2:11): “[for no leaven or honey] may be turned into smoke [as a gift to God].”
+נטמא הקומץ והקריבו, הציץ מרצה ([if] the handful was made unclean and one [nonetheless] offered it up, the priest’s frontlet effects acceptance) – as it is written (Exodus 28:38): “[It shall be on Aaron’s forehead,] that Aaron may take away any sin arising from the holy things [that the Israelites consecrate],” he doesn’t take away anything other than the sin of ritual defilement, in which it has a lenient side which was permitted to the community from its general principle, as it is written, regarding the daily burnt-offering (Numbers 28:2): “at stated times,” and even when in a state of ritual impurity.
+ואינו מרצה על היוצא (but it doesn’t effect acceptance for that which goes forth [beyond the veils – see Tractate Zevakhim, Chapter 8, Mishnah 12) – for even though it also has a lenient side that is permitted on the temporary/improvised altar from its general principle, that is forbidden when it leave from the Tabernacle, but was permitted in the temporary/improvised altar that was in Nob and Givon, where there weren’t veils there, nevertheless, the priest’s frontlet does not affect acceptance when leaving [beyond the veils], as it is written (Exodus 28:38): “to win acceptance for them before the LORD,” yes to a sin before God, no to a sin that leaves the veils [outside of the Tabernacle].
+
+Mishnah 4
+
+כמדת ר' אליעזר כשרה – on the knowledge of Rabbi Eliezer who stated in the chapter [seven of Tractate Pesahim 77a] “How do they roast [the Passover offering],” the blood even though there is no flesh/meat, that is so [regarding] the handful of meal-offering , even though there is no residue/remnant, it is appropriate/kosher to offer up the handful of meal-offering as incense.
+כמדת ר' יהושע – who stated that if there is no flesh, there is no blood, that is so [regarding the meal-offering] that it is also invalidated to offer up the handful of the meal-offering. And this is where there did not remain anything from the residue/remnants that was not defiled. And the Halakha is according to Rabbi Yehoshua.
+שלא בכלי שרת – for the handful of meal-offering was not sanctified in a sacred vessel. But at the beginning of the meal-offering no one disagrees that it requires a utensil, as we stated in the chapter [eleven of Tractate Menahot, Mishnah 4] “The Two Loaves.”
+ורבי שמעון מכשיר – the reason of Rabbi Shimon is explained in the Gemara (Tractate Menahot 26a), because it states in Scripture (Leviticus 6:10): “it is most holy, like the purification offering and the reparation offering,” and since the All-Merciful made an analogy [between] the meal-offering to the sin-offering in his (i.e., the Kohen’s) service with a gift with his actual finger, we learn from it that the taking of a handful of the meal-offering also, if he wanted, he performs it with his hand without a utensil. And as long as he performs the service with his right hand, similar to the sin-offering where it is stated in regard to it, “finger,” as it is written concerning it (Leviticus 4:25): “The priest shall take with his finger some of the blood of the purification (i.e., sin) offering [and put it on the horns of the altar of burnt offering],” and every place where it states “finger” and “priesthood” is not other than with the right-hand. But the Halakha is not according to Rabbi Shimon.
+הקטיר קומצה פעמים – half of a handful of meal-offering at one time, and half of the handful of the meal-offering at another time. And specifically, that [the Mishnah] used the term “twice,” and not more/further, for no handful of meal-offering can be less than two olives’ bulk and when he disputes the two “occasions” , it is found that the offering up as incense is not less than an olive’s bulk, and therefore it is kosher/appropriate, but if he had divided it into three or four times that he would have made the burning on the altar with less than an olive’s bulk, it would be invalid.
+
+Mishnah 5
+
+מיעוטו מעכב את רובו – that if it was missing even a little bit, it is invalid, as the All-Merciful states (Leviticus 2:2 and 5:12): “[and present it to Aaron’s sons, the priests. The priest shall scoop out of it] a handful of its choice flour and oil.”
+העשרון – a meal-offering that is less than an Issaron (i.e., one-tenth of an Ephah), even a bit, is invalid.
+היין – half of a Hin (a Hin is 12 LOGS or 72 eggs’ volume) for a bull, and one-third of a Hin for a ram, and a fourth of a Hin for a lamb. And similarly, the oil, whether for the meal-offering libations which is like the measurement for the wine, whether for a meal-offering of a free-will offering which is one LOG of oil.
+הסולת והשמן – of the meal-offering
+מעכבים זה את זה – as it is written (Leviticus 2:16): “[And the priest shall turn a token portion of it into smoke:] some of the grits and oil, [with all of the frankincense, as a gift to the LORD].”
+הקומץ והלבונה מעכבים זה את זה – as it is written (Leviticus 6:8): “A handful of the choice flour and the oil of the grain-offering shall be taken from it, with all the frankincense that is on the grain offering, [and this token portion shall be turned into smoke on the altar as a pleasing odor to the LORD].”
+
+Mishnah 6
+
+שני שעירי יום הכיפורים – “the goat designated by lot for the LORD” (Leviticus 16:9) and “the goat designated by lot [to be sent] to Azazel” (Leviticus 16:10).
+שני כבשי עצת – the two yearling-lambs of peace-offerings that come as an obligation on the two loaves (see Leviticus 23:19-20).
+שתי חלות – the two loaves of Arzeret/Shavuot.
+ושני סדרים – two arrangements [of piles of wood on the altar] of the shewbread, six loaves for each arrangement.
+שני בזיכין – two pans in which there is frankincense, which are placed on the arrangements.
+הפדרים והבזיכין מעכבין זה את זה – for if the arrangements of the bread are not on the table, he should not place in it the pans/vessels of frankincense. But if there are no pans/vessels, he should not place the bread.
+שני מינים שבנזיר – (see Numbers 6:15) – unleavened cakes and unleavened wafers.
+ושלשה שבפרה אדומה – (see Numbers 19:6) – cedar wood, hyssop and crimson stuff.
+ארבעה שבתודה – four species of the bread that they bring on the sacrifice of well-being/thanksgiving (see Leviticus 7:12-13) – leavened cakes [with oil mixed in], unleavened wafers [spread with oil] and cakes of choice flour [with oil mixed in, well soaked and cakes of leavened bread.
+ארבעה שבלולה – Lulav/palm branches and Etrog/citron fruit, myrtle and willow (see Leviticus 23:40). If he takes all four of them on each day completely, even though he takes one of them in the morning and one of them at eventide, he fulfilled his religious obligation, for we hold that the Lulav does not require binding. But if one of these species is missing and he took all the [other] three, he has not fulfilled the Mitzvah at all.
+ארבעה שבמצורע – (see Leviticus 14:6) cedar wood, the crimson stuff and the hyssop, together with the live bird.
+שבע הזיות שבפרה – [the seven sprinklings that are connected with the] red heifer , as it is written (Numbers 19:4): “[Eleazar the priest shall take some of the blood with his finger] and sprinkle it seven times towards the front of the Tent of Meeting.”
+שבע הזיות של בין הבדים – on Yom Kippur. As it is written (Leviticus 16:14): “and in front of the cover he shall sprinkle some of he blood with his finger seven times.”
+ושעל הפרוכת ושעל מזבח הזהב – (see also Tractate Zevakhim, Chapter 5, Mishnayot 1-2) on Yom Kippur with the bullock of the anointed priest and with the bull for an unwitting communal sin and the goats for idolatrous worship, all of these require sprinkling on the curtain and on the golden altar like it is explained in the Torah portion of Vayikra and in Aharei Mot, and the goats of idolatrous worship, we increase them from Scripture as it is written (Leviticus 4:20): “He shall do with this bull just as is done with the [priest’s] bull of purification offering.” “With this bull” – this is the bullock of the anointed priest. “The purification/sin offering” – these are the goats of idolatrous worship. And the four gifts that are on the four corners that are on the golden altar also are indispensable one for another, even though they are not mentioned in the Mishnah.
+
+Mishnah 7
+
+שבעת קני מנורה – as it is written (Exodus 25:32): “Six branches shall issue from its sides,” and the biddle branc, makes seven branches of the Menorah.
+שתי פרשיות שבמזוזה – the Shema/”Hear [O Israel]” (i.e., Deuteronomy 6:4-9) and V’Haya Im Shamoah/”If you will surely hearken “(i.e., Deuteronomy 11:13-21).
+ואפילו כתב אחד מעכבן – even one letter which is attached to its neighbor and is not surround by a certain kind of parchment according to the legal requirement is invalid in a Mezuzah and in Tefillin/phylacteries and in a Torah scroll.
+ארבע פרשיות שבתפילין –“Kadesh”/”Sancify/Consecrate to Me” (Exodus 13:1-10), “V’Haya Kee Yeviakha”/”And when [the LORD] has brought you”(Exodus 13:11-16), “Shema”/Hear [O Israel] (Deuteronomy 6:4-9) and “V’haya Im Shamoah”/”If you will surely hearken” (Deuteronomy 11:13-21).
+מעכבות זו את זו – whether in the Tefillin/phylactery of the head where they write each individual portion in a self-contained piece of superior split parchment, or whether in the Tefillin/phylactery of the hand where all four [of the portions] are written on one piece of superior parchment.
+ארבעתן ארבע מצות – but they are not indispensable to each other, but the Halakha is not according to Rabbi Yishmael.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+התכלת אינה מעכבת את הלבן – although it is a Mitzvah to place two threads of Tekhelet/blue and two threads of white or one thread of Tekhelet and three threads of white, nevertheless, this does not impair/invalidate by omission the other, and if he placed all four of them with Tekhelet or all four of them with white [threads], he has fulfilled his religious obligation.
+תפלה של יד אינה מעכבת של ראש – Maimonides wrote, specifically that both (i.e., the Tefillin of the hand and the Tefillin of the head) are found with him. But only one of them is found with him, he should not put on the one until he has found the other since we make a decree lest he error and rely always on the one [only]. But this is not according to the Halakha, for the one who says this in the Gemara (Tractate Menahot 44a) retracted based upon the strength of what he was questioned but rather one who does not have [in order to fulfill] the two commandments, he should not even observe the one commandment, is to be read as a question [in astonishment]! But the Halakha is that whether both (i.e., the Tefillin of the arm and Tefillin of the head are found with him or whether they are not found with him, they do not impair/invalidate by omission the other, and so have admitted all of my teachers/Rabbis that this is the Halakhic practice.
+הסולת והשמן – of the libations of the meal-offering.
+אין מעכבין את היין – of the libations that if they brought the wine without the fine flour and the oil, he offers as a libation.
+המתנות של מזבח החיצון – as, for example, the four gifts of the sin-offering.
+אין מעכבות זו את זו – that if he did not give other than one [of them], he has atoned, as it is written (Deuteronomy 12:27): “the blood shall be poured out [on the altar of the LORD your God],” that one pouring/spilling is implied.
+
+Mishnah 2
+
+הפרים והאילים והכבשים – those that are written in the Torah portion of “Speak to the Priests” (Leviticus 23:18): “With the bread you shall present, as burnt offerings to the LORD, seven yearling lambs without blemish, one bull of the herd, and two rams” that come with the two loaves of Atzeret/Shavuot. אינם מעכבים (do not impair the validity of one another) – the two bulls and the one ram and the seven lambs of the Musaf/Additional offerings of Atzeret/Shavuot that are written in the Torah portion of Pinhas (Numbers 28:27). For [two] bulls of the Musaf/Additional offerings do not impair the bull of the two loaves, neither does the bull of the two loaves impair the two bulls of the Musaf/Additional offerings. And similarly the two rams of the two loaves do not impair the one ram of the Musaf/Additional offerings, nor the one ram of the Musaf/Additional offerings impairs the two rams of the two loaves. And similarly, the lambs do not impair neither these nor those.
+רבן שמעון אומר אם היו להם פרים מרובין – that is to say, money in order to purchase bulls by the way for their needs, and they did not have money to purchase libations, they should bring one bull and its libations. And they derive it from Scripture, as it is written (Ezekiel 46:7): “And he shall provide a meal offering of an ephah for the bull, an ephah for the ram, and as much as he can afford for the lambs [with a hin of oil to every ephah],” can it really be that the measure of bulls and rams is one, but isn’t the meal-offering of the bulls is three Issaron and the meal offering of the rams two issaron, but rather to inform you hat it is better to bring one bull, one ram with his ephah, the measure that is appropriate for him, than to bring many bulls and many rams without their meal-offerings. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+הפר ואילים הכבשים והשעיר – that come on account of the loaf [of bread]. And all of them are burnt-offerings except for the goat which is a sin-offering.
+אין מעכבין את הלחם – that if they brought the two loaves of Atzeret/Shavuot without these sacrifices, they are sanctified.
+הלחם מעכב את הכבשים – these lambs are the two lambs of the peace-offerings that were required for waving with the loaves.
+והכבשים אין מעכבים את הלחם – if lambs were not found, they bring the two loaves and they are holy as if they had brought them with the lambs.
+קרבו כבשים בלא לחם – for they didn’t have bread in the wilderness other than Manna.
+הלכה כדברי בן ננס – that the lambs impair the [loaves of] bread.
+אבל אין הטעם כדבריו – for he says that in the wilderness that they offered up the lambs of peace-offerings and this is not the case.
+שכל האמור בחומש הפקודים – in the Book of Numbers, as for example, the Musaf/Additional sacrifices that are mentioned in the Torah portion of Pinhas (Numbers 28:16-29:39), they offered up in the wilderness.
+וכל האמור בת"כ – that is in the Book of Leviticus. They did not offer them up in the wilderness. And these lambs that are mentioned in “Speak to the Kohanim” (the Torah portion of Emor) such as the seven lambs and the bull and the rams of the burnt offering that are upon the [loaves of] bread and the two lambs of the peace offerings they did not offer up in the wilderness (see Leviticus 23:18).
+ויש בלא כבשים אין לו מי יתירנו – that the [loaves of] bread is not permitted to be consumed for the Kohanim until they offer up the lambs. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 4
+
+התמידים אינן מעכבין את המוספין – In the Gemara (Tractate Menahot 49a) it explains that concerning the matter of precedence it is stated, and they do not impair each other. For if he requires daily whole offerings, he offers them first and if he requires Musaf/Additional offerings, he offers them first, but even though it is written (Leviticus 6:5): “[every morning the priest shall feed wood to it,] lay out the burnt offering on it [and turn into smoke the fat parts of the offerings of well-being],” and this implies that the burnt-offering, that is, the burnt-offering of the daily whole offering will be the first of all of the sacrifice, but this is not other than a mere commandment but it does not impair [the others].
+אמר רבי שמעון אימתי כו' – In the Gemara (Tractate Menahot 50a) it explains that the Mishnah is deficient and it should be read as follows: if they did not offer up a lamb in the morning, he should not offer it up at eventide. When is this said? When the altar was not dedicated, but if the altar was dedicated, he can offer it up at eventide. Rabbi Shimon stated: Under what circumstances? When they subject to constraint or in error, but if they deliberately did not offer a lamb in the morning, they should not offer it at eventide. And this is its explanation: if they did not offer the daily whole offering of the morning, they should not offer the daily whole offering of the eventide, and this is a rabbinic expounding of Scripture, if (Numbers 28:4): “you shall offer one lamb in the morning, [and the other lamb you shall offer at twilight],” the second was pronounced fit to be offered at eventide, but if not, you don’t. Under what circumstances? When the altar was not dedicated, for this Biblical verse is written concerning the dedication of the altar in the Torah portion of “You (i.e., Moses) shall command”/Tetzaveh, as it is written above it (Exodus 29:38): “Now this is what you shall offer upon the altar: [two yearling lambs each day, regularly],” But if the altar was dedicated, that he had already offered upon it sacrifices, even if he did not offer the daily whole offering of the morning, he may offer the daily whole offering of the eventide, as it is written in the Torah portion of Pinhas (Numbers 28:8): “The other lamb you shall offer at twilight, preparing the same grain offering and libation as in the morning,” but in this Biblical verse, it is not written (see Numbers 28:4): “you shall offer one lamb in the morning,” and it is taught in [Midrash] Sifrei [B’midbar]: this verse, why is it mentioned? Wasn’t it already mentioned above in the portion (verse 4): “and the other lamb you shall offer it [at twilight]?” Because it states with it, “you shall offer one lamb in the morning,” behold that he did not offer up the one for the morning, I hear that he did not offer it up at twilight, the inference teaches us the latter verse (Numbers 28:8): “The other lamb you shall offer at twilight,” but if they deliberately [did not offer the lamb in the morning], he should not offer it at twilight, those who act deliberately, but other Kohanim are able to offer it.
+לא הקטירו קטורת בבוקר יקטירו בין הערבים – that the incense is not found/on hand with one person, he should offer up the incense many times like that of a burnt offering, as we stated in [Tractate] Yoma [26a], that a person who did not ever engage with it repeatedly because it makes a person wealthy, as it is written (Deuteronomy 33:10): “They shall offer You incense to savor [and whole-offerings on Your altar],” and near it (verse 11), “Bless, O LORD, his substance,” therefore, we don’t fine them, since it is beloved for them and they do not willfully sin regarding it, and it is not found that those who sin deliberately will leave
+שאין מחנכים את מזבח הזהב אלא בקטורת הסמים – at twilight/eventide, as it is written (Exodus 30:7): “he shall burn it every morning when he tends the lamps,” meaning to say, that when he cleans the Menorah from the ashes that are there from the kindling of the candles. But if he did not do the candle lighting in the evening, why does he need to repair it in the morning, so we see that the dedication of the Menorah is at twilight. And since the Menorah was dedicated in the evening, the incense is also dedicated in the evening, as it is written (Exodus 30:8): “And Aaron shall burn it at twilight when he lights the lamps, [- a regular incense offering before the LORD throughout the ages].”
+
+Mishnah 5
+
+חביתי כהן גדול – the meal-offering of the High Priest that he brings every day, on account that it is written concerning it (Leviticus 6:14): “Shall be prepared with oil on a griddle,” because of this, it is called, griddle-cakes.
+לא היו באות חצאין – that he should not bring from his house one-half of an Issaron/tenth in the morning and half an Issaron/tenth in the evening.
+ולא חצי עשרונו של ראשון – [the one-half] that remained from the complete Issaron/tenth first [Kohen Gadol] who died had brought [in the morning] for he had not offered anything other than the [first] half.
+ושני חציין אובדים – half of the Issaron/tenth of the first [High Priest] who died and half of the Issaron/tenth of this one who stood [in his place].
+משל צבור – as it is written (Leviticus 6:15): “[And so shall the priest, anointed from among his sons to succeed him, prepare it; it is the LORD’s] – a law for all time – [to be turned entirely into smoke],” this law will be from that which shall be forever, meaning to say, from the community from the collection of the money stored in the chamber [in the Temple complex].
+רבי יהודה אומר משל יורשים – as it is written (Leviticus 6:15): “And so shall the priest, anointed from among his sons,” and it implies the following, that the anointed priest who dies, from those who succeed him (literally, “under him”), will perform it.
+ושלימה היתה קריבה – whenever it comes from the community according to Rabbi Shimon or from the heirs [of the Kohen Gadol who died] according to Rabbi Yehuda, it should be offered whole, a complete Issaron and not one-half of an Issaron. Rabbi Shimon derives it from (Leviticus 6:15): “to be turned entirely into smoke/כליל תקטר,” that should not be turned into smoke in halves, but rather entirely when it comes from the community. But Rabbi Yehuda derives it from what is written (Leviticus 6:15): “from among his sons to [to succeed him] prepare it/מבניו יעשה אותה,” when one of his sons offers it up after his father died, that is the heirs, he should do it, but not half of it. And the Halakha is according to Rabbi Yehuda that it comes from the heirs.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כל המנחות באות מצה חוץ מחמץ שבתודה – as it is written (Leviticus 7:13): “This offering with cakes of leavened bread added.”
+ושתי הלחם – as it is written (Leviticus 23:15): “baked after leavening.”
+שאור היה בודה להן מתוכן (leaven is set aside for them from their own [contents]) – from the Issaron/tenth of thanksgiving offering and the two loaves [of bread], he removes the yeast, that he would knead from the fine flour a little after it was measured and preserve it in fine-flour and it leavens on its own and from it the rest leavens, for from another place, he would not be able to ring it so that there wouldn’t be extra meal-offering.
+והיא אינה מן המובחר – and it doesn’t leaven well, because it does not have yeast from the good vinegar.
+אלא מביא שאור – that is from good vinegar from within his house, and places it it within the Issaron and adds and fills it in with fine flour.
+אף היא היתה חסרה או יתירה – as for example, the yeast was thick and kneads with difficulty with a little water, it doesn’t hold a large volume as if it were flour and it is found that the Issaron is greater, for if the yeast/leaven were kneaded its yeast/leaven would be greater than now. But if it is not kneaded well, that he placed in a lot of water, it is found that is volume is greater than if it were flour and it was found that the Issaron is less, for were it not for the water, it would not be full. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 2
+
+שנאמר כל המנחה אשר תקריבו לה' לא תעשה חמץ – it refers to the first clause [of the Mishnah] as it teaches that they are watched so that they do not become leavened, and it is speaking of prior to grabbing a handful . But the residue/remnants we derive from a different verse, as it is written (Leviticus 6:10): “It shall not be baked with leaven; [I have given it] as their portion [from My gifts],” even the portion of the priests which are the residue of the meal-offering that remained from the handful, even this shall not be baked with leaven, and with leaven, it is especially mentioned regarding the residue, but it is permitted to knead them with honey and to fry them with oil in it.
+עריכתה (rolling it) – when he engages it with his hands after kneading, and they are liable for each and every one, for since it is says (Leviticus 2:11): “[No grain offering that you offer to the LORD] shall be made with leaven,” he is not able to be liable except for one [offering], the inference teaches us that “it should not be baked” (Leviticus 6:10), that baking was included and why was it excluded, to make an analogy of Biblical verses to it, just as baking is special that it is the action of an individual and one is liable for it on its own, even I include kneading it and rolling it and all individual actions regarding it, to include forming and smoothing the surface of the dough which is the action of an individual and we are liable for it on its own. And forming and smoothing the surface of the dough is smoothing its face in water and even though it does not appear so much as an action.
+
+Mishnah 3
+
+מנחת סולת – a person who vows a mere free-will meal-offering, brings fine flour and oil and frankincense and mixes it and takes a handful as it is prior to baking it. And for which it is written (Leviticus 2:1): “he shall pour oil upon it, lay frankincense on it,” all of these others we derive from the meal-offering of fine flour where it is written regarding the meal-offering of fine flour (Leviticus 2:1): “when a person,” that implies that all meal-offerings of an individual require oil and frankincense.
+והחלות והרקיקין – a meal-offering of grain that is baked in an oven is called, the loaves [of bread] and the wafers. For if he requires loaves [of bread], he brings them and if he requires wafers, he brings wafers.
+ומנחת כהנים – a Kohen who volunteers to donate one from these five meal-offerings.
+מנחת כהן משיח – the meal-offering of unleavened cakes (see Tractate Menahot, Chapter 4, Mishnah 5).
+גוי – [a heathen] who freely donates a meal-offering as we derive from "איש איש"/anyone (Leviticus 17:8 – “If any one of the house of Israel or of the strangers who reside among them offers a burnt-offering or a sacrifice”) which teaches that heathens bring votive offerings and free-will offerings like Israelites.
+ומנחת נשים – a woman who vowed to donate a meal-offering.
+ומנחת נסכים – which does not require frankincense, for oil is stated with it but not frankincense (see Numbers 15:4-5).
+ולחם הפנים – it is written regarding it (Leviticus 24:7): “With each row you shall place pure frankincense, [which is to be a token offering for the read, as a gift to the LORD].” But oil is not written there.
+שתי חלות – of Atzeret/Shavuot, but it is not mentioned on them neither oil nor frankincense (see Leviticus 5:11: “he shall not add oil to it or lay frankincense on it, [for it is a purification offering].”
+מנחת חוטא ומנחת קנאות – it is written explicitly regarding them (Leviticus 5:11): “he shall not add oil to it or lay frankincense to it” (and Numbers 5:15: “No oil shall be poured upon it and no frankincense shall be laid upon it for it is a grain offering of jealousy.”).
+
+Mishnah 4
+
+וחייב על השמן – if he placed upon the meal-offering for a sinner or on the meal/grain-offering of jealousy.
+נתן כלי – which contains oil.
+על גבי כלי – of the meal/grain-offering of the sinner.
+לא פסלה – and we don’t say that behold he transgressed on what is written in the Torah (Leviticus 5:11): “he shall not add oil to it [or lay frankincense to it],” for the Torah did not warn other than that he should not place the oil into the fine-flour or into the flour.
+
+Mishnah 5
+
+טעונות הגשה – with regard to the thanksgiving offering of he southwestern corner [of the altar] as it is written (Leviticus 2:8): “[When you present to the LORD a grain offering…it shall be brought to the priest] who shall take it up to the altar.”
+והחלות והרקיקין – an offering of grain baked in the oven.
+מנחת כהנים – that is completely burned.
+וכל שאין בהם קמיצה – to permit the residue/remnants from the meal-offering for the Kohanim, and they don’t have bringing near [of the sacrifice]. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 6
+
+לוג ואשם מצורע – it is written with regard to them (Leviticus 14:12): “and he shall elevate [them as an elevation offering before the LORD].”
+והבכורים כדברי ר' אליעזר בן יעקב – we have the reading, meaning to saying, that we prove from him who said plainly first-fruits require waving, and the Halakha is according to him.
+ואימורי שלמי יחיד וחזה ושוק שלהם – it is explicitly written (Leviticus 10:15): “Together with the fat of fire offering, they must present the thigh of gift offering and the breast of elevation offering, which are to be elevated [as an elevation offering before the LORD].”
+אחד שלמי אנשים ואחד שלמי נשים – that require elevation/waving.
+בישראל אבל לא באחרים – it explains in the Gemara (Tractate Menahot 61b) that this is what he said: both those of Israelite men and women, their sacrifices require waving, and the waving itself is by an Israelite [male], but not by women, for it is stated in a Baraitha, that male Israelites wave, but the heathens do not wave; male Israelites wave but the daughters of Israel do not wave.
+שתי הלחם וכבשי שלמים של עצרת – that come on account of the bread. It is written concerning them (Leviticus 23:20): “The priest shall elevate these – the two lambs- together with the bread of the first fruits as an elevation offering before the LORD,” not on them specifically, but rather near them, the lambs at the side of the bread, according to the words of Rabbi [Judah the Prince] in the Baraitha. And such is the Halakha.
+שנאמר – [concerning the ordination of Aaron] (Exodus 29:27): “the breast that was offered as an elevation offering (i.e., waived) and the thigh that was offered as a gift offering (i.e., raised) [from the ram of ordination – from that which was Aaron’s and from that which was his sons’],” and from that which was offered as an elevation offering and that which was elevated as a gift offering, we derive the rest of the waiving done: the waiving - bringing them forward and backward; and the raising of them – upward and downward.
+תנופה היתה במזרח – meaning to say, even in the east of he altar one is able to wave, and all the more so, on the west side which is closer to the Sanctuary.
+ותנופות קודמות להגשות – first he waves/elevates and afterwards brings it near. But in the meal-offering of the Omer and the meal-offering of jealousy we are speaking s that they require elevation and bringing near, as it is written with regard to the meal-offering of jealousy (Numbers 5:25): “elevate the grain offering [of jealousy] before the LORD” and afterwards (ibid.,): “and present it on the altar.”
+
+Mishnah 7
+
+שלשה מינין – the individual peace-offering, and the communal peace offering which are the lambs of Atzeret/Shavuot, and the guilt offering of the leper. These three kinds [of offerings] require between the three of them three rituals: laying of the hands [while the animal is yet alive, waving of the animal while alive and the waving of slaughtered animals.
+שתים – rituals from these three are done with each kind, but the third is not done with them, because there are only two for each kind.
+שלמי יחיד – it is written with them laying of the hands in [the Torah portion of] Vayikra (i.e., Leviticus 3:2: “He shall lay his hand upon the head of his offering and slaughter it at the entrance of the Tent of Meeting.”).
+ותנופה שחוטים – regarding their breast and thigh, in [the Torah portion of] Tzav (i.e., “Command Aaron” – see Leviticus 7:31-32).
+שלמי צבור – it is written with them waving while alive (Leviticus 23:20): “The priest shall elevate these – [the two lambs – together with the bread of the first fruits as an elevation offering before the LORD],” that is while they are alive, and the waving of those that are slaughtered, that the breast and thighs are theirs, as we derive from the individual’s peace offerings. But placing of the hands [on the head] is not required, for the Halakha was decided for it that there aren’t in all of the communal sacrifices other than two laying of the hands alone, the lay of the hands on the scapegoat [of Yom Kippur] (Leviticus 16:21) and [the laying of hands] on the bull for an unwitting communal sin (Leviticus 4:15).
+אשם מצורע – it is written concerning it, a living waving (Leviticus 14:12): “And he shall elevate them [as an elevation offering before the LORD],” in [the Torah portion of]: “This shall be the ritual of the leper.” But laying of the hands, that it is impossible for an individual sacrifice that he should not lay his hands upon the head of his sacrifice.
+אבל לא תנופה שחוט – that the All-Merciful excluded concerning the individual peace-offering, (Leviticus 7:30): “the breast to be elevated as an elevation offering before the LORD,” אותו/it – to exclude the guilt offering of the leper which does not require the elevation of something already slaughtered.
+
+Mishnah 8
+
+מרחשת עמוקה – as it is written (Leviticus 7:9): “and any that is prepared in a pan” implying within it, so we see that it has something inside/within.
+ומעשיה רוחשין (and what is inside it moves/vibrates – like jelly – see Tractate Menahot 63a) – that the oil within moves about within it. The language of (Genesis 1:16): “that creep on the earth,” which we translate in Aramaic as moves/swarms. But there are those who have the reading that its contents are soft, that is to say, that is kneaded product/dough is soft.
+ומחשבת צפה – as it is written (Leviticus 7:9): “or on a griddle,” implying on it but not within it. So we see, it has nothing inside/within.
+צפה – it is not deep but rather its edges float near its rim/border of the vessel, like “floating on the top of the water.”
+ומעשיה קשים – that the dough that fries in it that which was kneaded is hard in order that it not pour outside, for the utensil lacks a rim/border.
+
+Mishnah 9
+
+כופח (small stove, brazier)– in a place where broke one pot and sometimes they heat it and brake dough in it.
+רעפים (hot tiles) – TULASH in the foreign tongue. Made from earthenware and they heat it in a kiln.
+ויורות הערביין (fire places of the Arabs/a cavity in the ground laid out with clay – see Tractate Kelim, Chapter 5, Mishnah 10 and Tractate Menahot 63a) – a kind of indentation/hole made in the ground and they fastened with plaster and they burn fire inside it until it becomes white hot and they bake dough in it.
+אם רצה יביא מעשה כופח – for the brazier is a small stove, but the Halakha is not according to Rabbi Yehuda.
+מנחת מאפה – it is written regarding it loaves and wafers (see Tractate Menahot, Chapter 6, Mishnah 5).
+לא יביא מחצה חלות – for all the meal-offerings come in groups of ten, and this he should not bring as five loaves and five wafers, but rather either all of them are loaves or all of them are wafers.
+מפני שהוא קרבן אחד – for both of them are written in one-meal offerings, therefore he is able to bring half of this kind and half of another kind. But the Halakha is not according to Rabbi Shimon.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+אלו מנחות נקמצות – the meal-offering of fine flour, its dough is grabbed, and the meal-offering prepared/fried in a flat pan and the meal-offering prepared/fried in a deep pan, and the loaves and wafers, that is basked, they crumble them after their being baked. But the meal-offering of fine flour is written explicitly, קמיצה/a handful (Leviticus 2:2: “[and present it to Aaron’s sons, the priests.] The priest shall scoop out of it a handful/וקמץ משם מלא קמצו of its choice flour and oil, as well all of its frankincense,” and the others are written as אזכרה /a token portion (Leviticus 2:2: “and this token portion [he shall turn into smoke on the altar, as a gift of pleasing odor to the LORD],” and this אזכרה/token portion is the handful [of meal-offering].
+מנחת גוים או נשים – who made a free-will offering of one of these.
+מנחת העומר – אזכרה/this token portion is written regarding it (Leviticus 2:16: “And the priest shall turn a token portion of it into smoke: some of the grits and oil, with all of the frankincense, as a gift to the LORD.”).
+מנחת חוטא וקנאות – it is written regarding them קמיצה/grabbing a handful (see Leviticus 5:12: “He shall bring it to the priest, and the priest shall scoop out of it a handful as a token portion of it, and turn it into smoke on the altar.”).
+מנחת חוטא של כהנים נקמצת – even though the meal-offering of the Kohen is burned entirely, as it is written (Leviticus 6:16): “So, too, every grain offering of a priest shall be a whole offering: it shall not be eaten,” nonetheless, it requires taking a handful.
+והקומץ קרב לעצמו והשיריים קרבן לעצמן – but according to the first Tanna/teacher, the meal-offering of the Kohen is not taken in a handful, but rather is offered in smoke as it is, for he holds that all meal-offerings where the residue/remnants are consumed is taken in a handful but its residue/remnants which are consumed are not taken in a handful. But the Halakha is according to the first Tanna/teacher.
+
+Mishnah 2
+
+בזה יפה כח המזבח – it was not necessary to teach this, for we see that in this, the power of the altar is greater, and it is a simple matter. But rather to include the individual who gives a freewill offering of wine to altar without a sacrifice, so that you should not say that he drips it over the burnt-offerings on the fire, and it is completely burned and the power of the altar is not greater in this, it comes to teach us that this is not the case, but rather, he offers the libation like other libations and goes down to the pit by the side of the altar into which the remainder of the libations were poured, that is like two perforations/incisions that were in the altar and they would go down below until the foundation, in order that the power of the altar would be greater.
+ובזה יפה כח הכהנים – to include the two [loaves of] bread of Atzeret/Shavuot, if he brought them by themselves with out the lambs, that you should not say that they stand for burning but not for consumption since the lambs were not offered up as sacrifices that permit them, it comes to teach us that in this way, the power of he Kohanim was greater forever, for they stood for consumption and not for burning (see Tractate Menahot 74b).
+
+Mishnah 3
+
+הנעשות בכלי – as for example, the meal-offering prepared in a deep pan [in a container full of oil] and a meal-offering prepared by frying on a flat pan which are made in a utensil.
+טעונות שלש מתנות שמן – to exclude that meal-offering which is baked in an oven that does not require pouring [of oil].
+ומתן שמן בכלי קודם לעשייתן – first he places the oil in a service/sacred vessel and places fine flour on top of it, as it is written regarding the meal-offering prepared in a deep pan (Leviticus 2:7): “[If your offering is a grain offering in a pan,] it shall be made of choice flour in oil,” that is to say, that it shall be placed, so we see that it requires the placing of oil prior to its being made, and regarding the meal-offering prepared by frying on a flat pan, it is written (Leviticus 2:5-6): “[If your offering is a grain offering on a griddle,] it shall be of choice flour with oil mixed in, unleavened. Break it into bits and pour oil on it;” mixing and pouring is written, but putting oil in a utensil first is not written regarding it, but with a meal-offering prepared in a deep pan [in a container full of oil], that oil is placed in it but pouring and mixing/stirring is not written, and we learn this from that, it is stated, קרבנך/your offering (Leviticus 2:7) with the meal-offering prepared in a deep pan [in a container full of oil] and it is stated קרבנך/your offering (Leviticus 2:5) with the meal-offering prepared by frying on a flat pan/griddle , and how does he make it? He places oil first in the sacred vessel and places upon it the choice flour, [and he returns] and puts upon it oil and mixes/stirs it, behold there is the placing of oil in a utensil and mixing/stirring, and he kneads it with water and bakes it in an oven and crumbles it and pours oil upon it after crumbling/breaking it into pieces, and this is the pouring of the oil, behold three of them, and he grabs a handful and offers up the handful in smoke and the rest is consumed by the Kohanim.
+והחלות בוללן דברי רבי – now we are speaking of the meal-offerings baked in an oven which produces loaves or wafers, and it is written concerning it (Leviticus 2:4): “[When you present an offering of grain baked in the oven] it shall be of choice flour: unleavened cakes with oil mixed in,[or unleavened wafers spread with oil].” Rabbi [Judah the Prince] holds that loaves mixed with oil is written, and he mixes them when they are loaves. But the Rabbis hold that mixed/stirred choice flour is written, teaching us that it is mixed/stirred when it is choice flour. And the Halakha is according to the Sages.
+חלות טעונות בלילה והרקיקים משוחים – as it is written (Leviticus 2:4): “unleavened cakes with oil mixed in,” but wafers do not have it (i.e., oil) mixed in. wafters are spread with oil, but unleavened cakes are not spread with oil.
+כיצד מושחן כמין כי – Greek (in the form of an X) – our letter ט' – like the separation of the thumb [of the left hand] from the fingers [like this C].
+
+Mishnah 4
+
+כל המנחות הנעשות בכלי – here it does not come to include the meal-offering that is baked in an oven, as it is written (Leviticus 2:6): “Break it into bits and pour oil on it; it is a grain offering,” but to include all the meal offerings for breaking into bits, but rather to exclude the two loaves and the shewbread which do not require breaking into bits/crumbling.
+כופל אחת לשנים – as it is written (Leviticus 2:6): “Break it into bits,” breaking them (i.e., plural) which is two, for since it was broken, that is two pieces, “bits,” we extend the scope that each piece is broken into two, which is four. It is possible that he can make them crumbs, the inference teaches us, “into bits,” but not its bits into bits. And all of them are broken pieces like olives, that the concluding clause of the Mishnah is not Rabbi Shimon who states, but rather the words of all, for after he made the broken pieces like olives, he folds each olive into two and two into four.
+מכפלה – he does not fold them up into four, but rather only into two, for it is not written concerning it other than the meal-offering of broken pieces but not [whole] pieces.
+רבי שמעון אומר כו' – But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+שיפה – he rubs the wheat between his hand and the utensil in order that it be pleasant to remove its husk.
+בעיטה – that he strikes with the thickness of his fist or the thickness of the palm of his hand. And he would rub once and beat twice, [or] rub twice and strike three times, and he goes back and does it according to this order until he completes five hundred beatings to three hundred rubbings.
+ה"ג ר' יוסי אומר בבצק – that is to say, rubbing and eating he dough but not the wheat. But the Halakha is not according to Rabbi Yehuda.
+עשר עשר חלות – and the meal-offering of choice flour also even though that prior to baking a handful is taken, nevertheless, ten loaves are brought.
+לחם הפנים – it is explicitly written regarding them twelve loaves (Leviticus 24:5: “You shall take choice flour and bake of it twelve loaves/שתים עשרה חלות, two-tenths of a measure for each loaf”).
+וחביתי כהן גדול – it is stated regarding the shew bread, it is stated, “a due for all time/חק עולם” (Leviticus 24:9) and it is stated regarding the baked cakes of the High Priest (Leviticus 6:15): “חק עולם/a law for all time,” just as there (i.e., with the shew bread) there are twelve loaves, so here too there are twelve loaves, and we offer up six loaves in the morning and six loaves in the evening.
+חוץ מחלות תודה שהן באות עשר (see Tractate Menahot, Chapter 7, Mishnah 1) – that we require to state the reason further on tin that chapter. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 6
+
+העומר היה בא עשרון משלש סאין – the meal-offering of the Omer that we bring on the morrow of [the first day of] Passover, they would reap three Seah which is an Ephah of barley, and grind it and wave it in a sieve thirteen times until they produce its fine flour of an Issaron which is the tenth of an Ephah. And the reason that they require an Issaron of Omer of three Seah of barley, since that it comes from new grain and it is of barley, , they have in it much coarse bran and a small amount of choice flour, and one doesn’t bring his choice Issaron other than from three Seah.
+שתי הלחם שני עשרונים משלש סאים – for since they come from wheat, even though that it comes from new gain, for on Atzeret/Shavuot it is the new grain of wheat, nevertheless two choice tenths of an Ephah come from three Seah.
+לחם הפנים עשרים וארבעים עשרונים – and thus it is written (Leviticus 24:5): “[You shall take choice flour] and bake of it twelve loaves, two-tenths of a measure for each loaf.”
+מעשרים וארבע סאים – since they come from wheat and from old grain, we remove one choice Issaron from the Seah.
+
+Mishnah 7
+
+היה מנופה בשלש עשרה נפה – one above the other. And all of this is for the commandment, but it does not indispensable, for if he brought Omer Issaron from four Seah or he brought from two Seah, he did not invalidate it.
+רבי שמעון אומר לא היה לה קצבה – and even ab initio the Sages did not give a limit from how many Seah of wheat or barely they bring the Omer or the two loaves or the shew bread, but rather we see in the choice flour that it was sifted according to its needs and it was sufficient. But the Halakha is not according to Rabbi Shimon.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+התודה חמש סאין ירושלמיות שהן שש מדבריות – five Seah of Jerusalem [measure] which are six from those that were in the wilderness during the days of Moses. That they added a sixth on the measure that was in the days of Moses. For we hold that we add on the measurements but we don’t add more than one-sixth. But that one-sixth is one-sixth externally/from the outside.
+שתי איפות – that is to say, these six Seah which are two Ephahs, which are twenty Issaron/tenths of an Ephah, for in each Ephah are ten Issarons/tenths.
+עשרה לחמץ – ten Issarons for ten unleavened loaves that are in the thanksgiving offering.
+רבוכה – a paste made by stirring flour in hot water which is called רבוכה/pulp of flour mixed with hot water and oil (see Rashi) . But Maimonides (see the Laws of Maaseh HaKorbanot, Chapter 9, Halakha 19) explained that his pulp of flour mixed with hot water and oil has a lot of oil and it is roasted/parched in it, because there was oil in it corresponding to the loaves and the wafers.
+נמצאו שלשה עשרונות ושליש לכל מין ומין – that is in the Matzah/unleavened bread.
+שלש חלות לעשרון – they would have ten loaves for three Esronot and a third.
+במדה ירושלמית – they did not have in them Esronot but rather Kabim, that these five Seah would be thirty Kabim. For the Seah is six Kabim. But in the Gemara (Tractate Menahot 77a) in a Baraita, it brings from an analogy that each and every species from the four kinds that are in the thanksgiving offering, and they stated, it is stated here (Leviticus 7:14): “Out of this he shall offer one of each kind as a gift to the LORD; [it shall go to the priest who dashes the blood of the offering of well-being],” and it is stated regarding the tenth of the tenth (Numbers 15:21): “You shall set aside a gift to the LORD from the first yield of your baking, [throughout the ages].” Just as there it is one out of ten, so even here it is one out of ten. And we learned that one kind is of leavened [flour] was ten Issarons corresponding to the three species of Matzah, from what is written (Leviticus 7:13): “This offering, with cakes of leavened bread added, [he shall offer along with his thanksgiving sacrifice of well-being],” the Torah stated corresponding to the leavened that comes the unleavened.
+
+Mishnah 2
+
+המלואים – that were in the days of Moses when Aaron and his sons were inaugurated/dedicated into the priesthood.
+היו באים כמצה שבתודה חלות ורקיקים ורבוכה – as it is written in the inauguration (Leviticus 8:26): “From the basket of unleavened bread that was before the LORD, he took one cake of unleavened bread, one cake of oil bread, and one wafer, [and placed them on the fat parts and on the right thigh],” one cake of unleavened bread – these are the loaves, and the one cake of oil bread – this is the pulp of flour mixed with hot water and oil that they add into it oil corresponding to the loaves and the wafers. And the wafer is the wafter.
+נזירות – the loaves of the Nazirite, as it is stated (Numbers 6:15): “a basked of unleavened cakes of choice flour with oil mixed in, and unleavened wafters spread with oil; [and the proper grain offerings and libations],” but the pulp of flour mixed with oil and water is not mentioned there.
+שתי ידות – two parts of kinds of unleavened bread that are in the thanksgiving offering they were in the Nazirite offering, as it is explained further on.
+נמצאו – for the Nazirite.
+עשר קבין – that behold with the three kinds of unleavened bread that were associated with the thanksgiving offering, they were fifteen Kab, and they were ten [Kab] which were two thirds of the fifteen [for the Nazirite’s offering].
+שהן שש עשרונות ועדוין – that is to say, more that was added to them, for there were three Issarons and one-third of each kind, as it was stated above concerning the unleavened bread that is in the thanksgiving offering, it is found that two kinds are six Issarons and two-thirds of an Issaron, which are as we state six Issaron and something left over.
+ומכולן – from all of the four kinds that are in the thanksgiving offering, the Kohanim would take one from ten as a heave-offering.
+שלא יטול פרוס – broken and cut into.
+שיהיה כל הקרבנות שוין – the kinds will be equivalent, ten loaves for each kind [of animal].
+שלא יטול תרומה מקרבן על חבירו – that if there was five [loaves] from this kind [of animal] and fifteen [loaves] from that kind of animal, it is found that he would separate from this one for that one.
+
+Mishnah 3
+
+השוחט את התודה בפנים – inside from the Temple courtyard.
+ולחמה חוץ לחומה – In the Gemara (Tractate Menahot 78b) we establish that it is outside the wall of the House of Pagi. My teachers/Rabbis explained outside the outer wall of Jerusalem [but outside of the Temple courtyard is holy]. But even though it is written (Leviticus 7:12): “[If he offers it (i.e., the sacrifice of well-being/peace offering) for thanksgiving,] he shall offer it together with the sacrifice of thanksgiving unleavened cakes/והקריב על זבח התודה חלות [with oil mixed in, unleavened wafers spread with oil, and cakes of choice flour with oil mixed in, well soaked],” that implies, apparently that the bread is near it at the time of the sacrifice, we don’t expound [the word] "על"/nearby. But Maimonides has the reading of “the house of Bagi.” And he explains that it is a place close to the Temple Mount which is outside the wall of the Temple Mount and there they bake the meal/grain offerings. And on account of this, they would call it Bet Bagi, the language of bread/Bag of the king.
+עד שלא קרמו בתנור – these are not bread, but rather mere dough [prior to their forming a crust].
+שחטה – in order to eat it outside of its appropriate time, the bread is sanctified, but it (i.e., the offering) was done with the wrong intention and is disqualified. If on condition to eat it outside of its appropriate place, the bread is sanctified but it (i.e., the sacrifice) is disqualified. But the reason that the bread is sanctified, is because it is disqualified within the Temple courtyard. And we hold that any offering that was disqualified within the Temple courtyard, the Temple courtyard, the Temple courtyard receives it.
+שחטה ונמצאת טריפה לא קדש הלחם – for its disqualification occurred prior to ritual slaughtering (see also Tractate Zevakhim, Chapter 9, Mishnayot 2-3).
+שחטה ונמצאת בעלת מום ר' אליעזר אומר קדש – In the Gemara (Tractate Menahot 79a), it establishes it as a defect in the eye [which is not recognized], that with this defect Rabbi Eliezer held that if they (i.e., the sacrifices) went up [to the altar], they should not go down, since their defect is not recognized, therefore, the bread is sanctified. But the Halakha is not according to Rabbi Eliezer.
+שלא לשמה – the bread is not sanctified, as it is written (Leviticus 7:13): “This offering, with cakes of leavened bread added, he shall offer along with his thanksgiving sacrifice of well-being,” on the sacrifice that was made for the sake of the peace-offerings of thanksgiving.
+וכן איל המילואים – because they were the first of all the sacrifices, it (i.e., the Mishnah) took the ram of ordination. And the same law applies to the ram of the Nazirite, for the rams of ordination are considered like the sacrifice of an individual.
+
+Mishnah 4
+
+נסכים שקדשו בכלי – not exactly in a utensil. For the libations are not sanctified to be defiled by going out [of the Temple] or by being kept overnight, even though they were sanctified in a vessel, other than through the ritual slaughtering of the sacrifice, as it is written (Leviticus 23:37): “[Those are the set times of the LORD that you shall celebrate as sacred occasions, bringing gifts to the LORD – burnt offerings, grain offerings,] sacrifices and libations, [on each day what is proper to it],” the libations are dependent upon the sacrifices.
+ונמצא הזבח פסול – that it was disqualified through the sprinkling [of the blood], for had it become disqualified through ritual slaughter, the libations would not be sanctified.
+אם יש שם זבח אחר יקרבו עמו – we establish it in our Mishnah with the libations of the community, because the heart of the Jewish court makes a condition upon them, if they were needed for this sacrifice, they were needed, but if not, they would be for another sacrifice. But regarding the libation of an individual [offering], they are not appropriate/fit for another offering. But even the libations of the communal [offering] are not offered with another sacrifice unless it was the same sacrifice that was offered when the first sacrifice was disqualified, but if it was not offered at the time when the first sacrifice was disqualified, it is not offered with another sacrifice. But our Mishnah is deficient and should be read as follows: it should be sacrificed with it. When is this said? That the sacrifice was offered at the same time, but if the sacrifice was not offered at the same time, it becomes like it was disqualified by staying overnight and they are disqualified. And this is how our Mishnah is explained in the Gemara (see Tractate Menahot 79b). And all the time that the libations were not sanctified in a utensil, even though the sacrifice was ritually slaughtered, we are able to offer the libations even after several days, for we hold that a person brings his sacrifice today and his libation even after sevral days, whether it is the libations of an individual or whether it is the libations of the community. And similarly, the leper brings his guilt offering today and his Log of oil after several days.
+ולד תודה – he separated out a pregnant thanksgiving offering and its young.
+וכן המפריש תודתו ואבדה והפריש אחרת תחתיה אינה טעונה לחם – the first [bread] if it (i.e., the first sacrifice) was found after the offering up of the second. And similarly, the second, if the first was found prior to its being offered up and he offered up the first, the second no longer requires bread.
+חליפתה – that is that he separates a thanksgiving offering and it was lost and he separated out another one in its place.
+תמורתה – as for example, that it stands clearly visible and he states, “this is in place of that”, and it is written (Leviticus 27:33): “then it and its substitute shall be holy: [it cannot be redeemed].”
+
+Mishnah 5
+
+יביא הוא ולחמה מן החולין – but not from [Second] Tithe. For since he said, “I pledge myself/הרי עלי,” this is for him a matter that is of liability, and every matter that is of a liability does not come other than from that that which is unconsecrated.
+ואם אמר הרי עלי תודה מן החולין ולחמה מן המעשר יביא היא ולחמה מן החולם – for the bread is dragged (i.e., attached) to the thanksgiving offering, for since he said, “I pledge myself [to bring] a thank-offering from that which is unconsecrated, he is forced to become liable for the bread, therefore, that which he repeats and states that its bread is from the [Second] Tithe is nothing.
+תודה מן המעשר ולחמה מן החולין יביא – that is to say, he shall bring according to what he vowed. But it is not a requirement, for all the more so, if he would bring both from that which is unconsecrated, he acted well. But if he wants to bring like he vowed, he can bring.
+ולא יביא הלחם מחטי מעשר שני עצמו – for we require bead that is similar to peace-offerings. Just as peace-offerings come from Second Tithe monies and not from Second Tithe itself, so too, the bread.
+
+Mishnah 6
+
+מה פסח שהוא בא בחובה אינו בא אלא מן החולין – that the Passover offering of Egypt did not come other than from unconsecrated [animals], for they did not yet have any Second Tithe grain for there was no tithe until they entered into the Land [of Israel], and just as the Passover offering of Egypt did not come other than from unconsecrated [animals] even the Passover offering for the generations did not come other than from unconsecrated [animals], for it states (Exodus 13:5): “You shall observe in this month the following practice,” that all the Divine service of this month would be like that of Egypt.
+אף כל דבר שבחובה נמי כו' - therefore, the person who states, “I pledge myself [to bring] a thank offering or a peace offering” for since they come as an obligation, as it states, “I pledge myself [to bring}, he should not bring anything other than from that which is unconsecrated.
+והנסכים – even if he said, “I pledge myself to bring them from [Second] Tithe, he should not bring them other than from unconsecrated [animals]. For when the All-Merciful permits to include peace-offerings from [Second] Tithe, these words of the peace-offerings themselves, are those things that are consumed, but the libations are burned entirely [on the altar] , he should not bring them from the [Second] Tithe.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כל קרבנות. מן החדש ומן הישן – it is speaking of meal-offerings.
+שאינן באים אלא מן החדש – regarding the Omer, it is written (Leviticus 23:16): “an offering of new grain,” and in regard to the two loaves of bread, it is written (Exodus 34:22): “of the first fruits of the wheat harvest.”
+ומן הארץ – in regard to the Omer, it is written (Leviticus 23:10): “When you enter the Land [that I am giving you and you reap its harvest,” and with the two loaves [of bread] it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bread [as an elevation offering].”
+מכמס וזוניחה – these are names of places (see Ezra 2:27 and Joshua 15:35, 56).
+אלפא לסלת – their choice flour is first and chosen to all the choice/fine flour. Like this Aleph, it is the first of all the letters.
+אלפא – this is Aleph in the Greek language.
+שנייה להן – its choice flour is close to being praiseworthy like the choice flour of Michmas and Zonicha.
+חפרים בבקעה – these are two Chafarayim -one in the mountains and one in the valley, and the one that is in the valley that its choice flour is praiseworthy.
+כל הארצות – of the Land of Israel they were kosher/fit, but from here (i.e., the places mentioned in the Mishnah) they would bring them.
+
+Mishnah 2
+
+אין מביאין – the Omer nor the two loaves [of bread].
+לא מבית הזבלים – from a field that needs to be manured, for perhaps it was not manured all of its need and it was found that its fruits were lean/weak. Alternatively, since the manure deteriorates and causes the loss of taste of the fruit.
+ולא מבית השלחים – a land that is thirsty for water that its fruits are lean/week.
+ולא מבית האילן – from grain that is among the trees, that the trees that grow there suck the ground and weaken the seeds.
+נרה – ploughs. It is the language of (Jeremiah 4:3): “Break up the untilled ground,[and do not sow among thorns].”
+ובשניה זורעה – In the Gemara (Tractate Menahot 84b) it reaches the definite conclusion that in the first year, he breaks up all of it and seeds half of it and leaves half of it as newly broken land, and similarly in the second year he ploughs all of it and seeds the half hat he didn’t seed in the previous year, and the half that he seeded in the previous year, he leaves it as broken land, and similarly in every year he seeds that which was broken in the previous year.
+כיצד בודק – the choice flour if it is winnowed/sifted all that it needs to be or not.
+עלה בידו אבק – thin flour and it is inferior.
+עד שיניפנה – with a winnow to remove the thin dust that remains in it.
+ואם התליעה – the choice flour or the wheat.
+פסולה – and its majority had become maggoty/wormy. And we derive it further on at the end of the chapter (see Mishnah 7) from what is written (Numbers 28:19-20): “see that are without blemish. The grain offering with them,” (Numbers 28:31): “You shall present them – see that they are without blemish with their libations,” that the meal-offerings and the libations will be pure.
+
+Mishnah 3
+
+תקועה – a city whose name is Tekoa, as it is written (II Samuel 14:2): “So Joab sent to Tekoa [and bought a clever woman from there].”
+אלפא לשמן – its oil is first-rate and choice of the oils. As this Aleph is the first of the letters.
+אנפיקנון – oil that is made from olives that did not bring one-third of their ripening and it is very bitter.
+שנשרו במים – that the water ruins the oil.
+
+Mishnah 4
+
+שלשה זיתים – three times during the year they harvest/prepare the olives. And in them there are three oils, and each time there are three kinds of oil.
+הזית הראשון – the first time that they harvest/prepare [the olives].
+מגרגרו בראש הזית – he harvests the berries that are at the top of the olive/tree, for they ripen first because the sun shines upon them and ripens them.
+לתוך הסל – he refines them and [the oil] comes up and there is a utensil underneath the basked to receive the oil.
+רבי יהודה אומר סביבות דופני הסל – he places the olives and the oil flows through the walls and falls into the rim of the basket and from there he refines it and goes up and it is found to be refined . For the refuse that remains is attached on to the walls of the basket. But he soul dot place them on the rim at the bottom of the basket, because they get combined with the oil and the sediment/lees and it is found that the oil is turbid. But the oil that flows from itself without any assistance rendered in loading up is called the first oil of the first olive.
+טען בקורה – the olives that are in the basket.
+רבי יהודה אומר באבנים – but not with a beam, for the beam is heaven and it removes the sediment/lees.
+חזר וטחן – with a millstone, those olives that are under the beam and the beam presses them.
+הראשון למנורה – that we require pure olive oil (see Leviticus 24:2).
+והשאר כשר למנחות – for it is not written with them that it is pure [olive oil].
+הזית השני – the second time when he harvests that which is found that are ripened now.
+מגרגרו בראש הגג – he harvests the berries that are near the roof, for their olives were near their rooves, and those ripen second.
+הראשון – that went out prior to the pressing [of the beam] are fit/appropriate for the Menorah.
+הזית השלישי – when he harvests the third time, they don’t ripen sufficiently all the way, for they are branches that are under the roof where the sun does not reach them.
+עוטנו (packs in an a vat preparatory to crushing) – the language of vat or pit where olives ar e packed until they form a viscid mass, and it is the indentation/hole where they place the olives in order that they can grow moldy/decay there, and the language is Biblical (Job 21:24): “His pails are full of milk; [the marrow of his bones is juicy].”
+שילקה – that it will grow moldy/decay.
+ומנגבו בראש הגג – because it is collected/piled up and gathered in one place for four or five days, it (i.e., the oil) flows on its own, there is a thin secretion and it is not pleasant, therefore it is necessary to dry them off.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+קרותים והטולים – they are the names of places (in Judea; in the actual Talmud text of Talmud Menahot 86b, they are called קרוחים ועטולין and some have a reading of חטולין for the second location).
+אליוסטן – sweet wine on account of the sun, for the grapes were suspended in the sun to sweeten them. Sun in the Greek language is יוסטן/Yostan [but in the Mishnah itself, it is called אליסטון ; in the Talmud (ibid.), it is called הליסטיון].
+יין ישן – that twelve months have passed upon it, its redness/reddish color passes, and in Sceripture it states (Proverbs 23:31): “Do not ogle that red wine [as it lends its color to the cup],” so we see, at the time that it is reddish, it is choice [wine].
+לא מתוק – when it is sweet on account of itself, for if it were on account of the sun, the first clause [of the Mishnah] would teach that if he brought אליוסטן /Elyostan, it would be kosher/fit (whereas it is only the de facto position where it is kosher according to the earlier passage in the Mishnah). Another explanation: wine that did not pass over it forty days, but the first [explanation] is essential.
+מן הדליות (from branches of the vine trained to an espalier) – from the grape-vines that are suspended on top of beams of the loom and reeds that are high off the ground.
+אלא מן הרגליות (grapes growing in a row on isolated vines) – from grape-vines that lie on the ground between the feet of people that are not trained to an espalier.
+העבודים – that are tended to twice a year. That they did around the grape-vines to turn over the ground soil that are in their roots and make indentations/holes there to water them, and this is their being tended to.
+
+Mishnah 7
+
+בחצבים גדולים (large stone pitchers/earthenware jugs) – that these large utensils damage the flavor of the wine.
+כדי שיהא ריחו נודף – when the wine jug/vessel is full, the smell/odor goes outside and does not spread.
+קמחין – like small, thin, white berries that ascend over the face of the wine that are similar to flour.
+ומאמצעה – he places a bung in the middle of the (earthen) wine jug .
+קנה – the cubit of measurement was regularly in the hand of the treasurer.
+זרק את הגיד והקיש בקנה – that is to say, when he tossed the wine, the froth of the sediment when the sediment begins to leave, the treasurer struck with a reed that was in his hand and pushed up away that he should not enter with a utensil that has wine in it. But my Rabbis/teachers explained that he struck with the reed that was in his hand to hint to the one pulling the wine from the (earthen) wine jug, that he should close the jug with a bung, and he would not say to him, ‘close it,” because the speech was difficult (i.e., injurious/bad) for the wine. And this is what it explains in the Gemara (Tractate Menahot 87a).
+רבי יוסי בר' יהודה אומר יין שעלו בו קמחין פסול – But the Halakha is not according to Rabbi Yosi b’Rabbi Yehuda. And all of those that we have stated in our Mishnah that are invalid, whether with choice flour, whether with oil or whether with wine, if he transgressed and sanctified them, we flog him with the floggings of rebelliousness according to the Rabbis, for it is like the law of someone who sanctifies [an animal] with a blemish to the altar, for he is flogged according to the Torah, as it is written regarding something with a blemish (Leviticus 22:20): “You shall not offer any that has a defect, [for it will not be accepted in your favor],” and they (i.e., the Rabbis) stated in the Sifra, that the words, לא תקריבו/you shall not offer, means nothing other than do not sanctify. And just as they would bring the choice flour and the wine and the oil from known choice places, as it is taught in our Mishnah, so they would bring the sacrifices from known places, rams from Moab, lambs from Hebron, calves from Sharon, and pigeons, that is turtle-doves and young pigeons from the Mount of the King.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+שתי מידות. עשרון עשרון וחצי עשרון (see Tractate Menahot, Chapter 9, Mishnah 5) – there were two measures of an Issaron/Omer (1/10th of an Ephah), one we measure it heaped/overflowing, that it was small and would not support anything other than an Issaron when it was heaped/overflowing, like the size/limit of its neighbor when it smooth/level. For Rabbi Meir learned it from Scripture as it is written (Numbers 28:29): “and one-tenth for each [of the seven lambs]/עשרון עשרון לכבש האחד [לשבעת הכבשים],” for there were two Issarons there, and if both of them were equivalent, it would be for them one measure. But one is smooth/level and the other is heaped/overflowing. That which is heaped/overflowing in it, he would measure for all of the meal-offerings, that which is smoothed/leveled in it, he would measure for the cakes of the High Priest, but the Sages state that there wasn’t there other than one Issaron, as it is written (Numbers 29:4): “and one-tenth for each of the seven lambsועשרון אחד לכבש האחד [לשבעת הכבשים] ,” and that this particular Issaron was smooth/level, and through it they would measure all of the meal-offerings. And the Halakha is according to the Sages.
+לא בשל שלשה לפר – for the meal-offerings of libations of the bull as it is written concerning it (Numbers 28:12): “[As grain offering] for each bull: three-tenths of a measure [of choice flour with oil mixed in],” (and also Numbers 28:28 – though the text does not have ושלשה עשרנים but rather (שלשה עשרנים, they would not measure them with one measure for it holds three Esronim, for there was not a measure there that was larger than an Issaron.
+אלא מודדן עשרונות each and every Issaron on its own.
+הכי גרסינן, חצי עשרון מה היה משמש, שבו היה מודד לחביתי כהן גדול – and this is the explanation, for the baked cakes of the High Priest, he brings from his home a complete Issaron and they split it with half on half of an Issaron that is in the Temple, and he kneads each half-Issaron on its own, and makes from each half-Issaron six Hallot/loaves, which are for the two halves of the Issaron, twelve Hallot/loaves, and he bakes all of them together and afterwards he divides each Hallah/loaf in half and sacrifices twelve halves in the morning and twelve halves in the evening, but prior to his offering them, he crumbles them to olive-size piece, and doubles each crumble to two, and doesn’t separate them. But the opening of all of the rest of the meal-offerings even though their small pieces are like an olive, he doubles them into two and two into four and separates them as it is taught in the Mishnah (Tractate Menahot) chapter Six (Mishnah 4 – see also Chapter 4, Mishnah 5).
+
+Mishnah 2
+
+שנתות היו בהין (notches/teeth-like marks – the Hin (12 logs or 72 egg-bulks) measure in the Temple had marks – see Tractate Menahot 87b) – there wasn’t there anything but a Hin, and in it there were signs of nails or notches.
+עד כאן לפר – one-half of a Hin.
+עד כאן לאיל – one-third of a Hin.
+ועד כאן לכבש – one-quarter of a Hin. But the Halakha is not according to Rabbi Eliezer.
+וכי מה היה ההין משמש – that there wasn’t in the Temple a thing that required a complete Hin, for after all, they had no need for the Hin other than for the anointing oil (see Exodus 30:24) in the days of Moses and that kind of oil still exists, and if so, they had no need for a Hin [measurement].
+אלא מדה יתירה (but there was a further measure) – it was there to complete the seven measurements.
+למנחת כהן גדול – there were for it three LOG of oil, a LOG and a half in the morning and a LOG and a half in the evening.
+
+Mishnah 3
+
+רביעית מים למצורע – as it is written (Leviticus 14:5): “[The priest shall order] one of the birds slaughtered over fresh water in an earthen vessel,” into water that the blood of the bird shall be seen in them, and the Sages estimated one-quarter of a LOG.
+רביעית שמן לנזיר – for the bread of the Nazirite [when he completes his period of Naziriteship]. But the one-quarter [of a LOG] he diodes not sanctify to be in a service vessel because of the one-quarter [of a LOG] of water of the leper, for this is outside [the Temple courtyard]. But not because of the bread of the Nazirite, for there bread of a Nazirite is not holy other than with the slaughter of the sacrifice. But, because in he would measure for the baked cakes of the High Priest a quarter [of a LOG] of oil for each and every Hallah [loaf], which are twelve Hallah loaves and their libations are three LOG of oil (see also Tractate Menahot, Chapter 7, Mishnah 2).
+חצי לוג מים לסוטה – as it is written (Numbers 5:17): “The priest shall take sacral water in an earthen vessel,” half a LOT of mater he would fill from the basin (i.e., the laver for the priests in the Temple court).
+חצי לוג שמן לתודה – It is a traditional interpretation of a written law, and similarly, a quarter [of a LOG] of the Nazirite. And the one-half LOG is also not because of the one-half LOG of water of the Sotah (i.e., suspected adulterous woman) and one-half of a LOG of oil of the thanksgiving offering is holy to be in the service utensils, but rather because that in it he separates one-half LOG of oil for each and every candle of the Menorah.
+אין לה אלא לוגה – one LOG for every sixty Issarons. But the Halakah is not according to Rabbi Eliezer ben Yaakov (see also Tractate Menahot, Chapter 12, Mishnah 4).
+ששה לוגים לפר – that is one-half of a Hin, as it is written (Numbers 15:9): “[three-tenths of a measure of choice flour] with half of a hin of oil mixed in.” And four Issaron for the ram, that is one-third of a Hin. And three Issaron for the lamb, that is one-quarter of a Hin, for the Hin is twelve LOG.
+מחצי לוג לכל נר – that he must put in it its measure that it would continue burning from evening until morning, and the Sages estimated one and one-half LOG oil for the lengthy nights of the season of Tevet. And similarly, he would place in each candle on each night. But if it went out, that wick and the oil became disqualified from lighting with them further, but rather, he removes them and puts in another LOG of oil and a new wick and he kindles it.
+
+Mishnah 4
+
+מערבין נסכי פרים – the meal-offering of libations of the bull with the meal-offering of the libations of the ram. Because the mixing of both of them is equivalent, two LOGS for an Issaron, for it is taught in the Mishnah (Chapter 9, Mishnah 3 of Tractate Menahot): “six LOG for the bullock,” and choice flour of three Esronim that would be for them as it is written (Numbers 15:9): “there shall be offered as a grain offering along with the animal: three-tenths of a measure of choice flour with half a hin of oil mixed in,” which is six LOG. And for the ram, four LOGIM and choice flour of two Esronim.
+נכסי כבשים – three LOGS for the Issaron, as it is written (Numbers 29:4): “and one-tenth for each [of the seven lambs],” and it is written (Exodus 29:40): “[there shall be a tenth of a measure of choice flour] with a quarter of a hin of beaten oil mixed in,” which are three LOGS.
+ושל היום בשל אמש – if he brought yesterday’s sacrifice without libations. For we hold that a person who brings his sacrifice today and his libations from now until ten days hence. But if he brought today one sacrifice and two libations with him, one for himself and one for yesterday, they mixed them together if the sacrifices are equivalent, that both were lambs or rams [or bulls] or a bull and a ram.
+אבל אין מערבים נסכי כבשים בנסכי פרים ואילים – because the meal-offering of the bull and the ram is dried up/destroyed in connection with the lambs and it absorbs from it, and it is found that the lamb is less and that one is greater.
+ואם בללן – that already the commandment of their oil has gone.
+כשרות – according to the Rabbis who dispute with Rabbi Yehuda in the chapter, the Great Handful in Tractate Menahot (Chapter 3, Mishnah 2) and they state that what is burned that became mixed with that which is became combined with something mixed can be sacrificed.
+ואם עד שלא בללן – when they were combined.
+פסולות – for we require that wherever [from the proportions and properties of the mixture a perfect fusion is possible/appropriate, but it is lacking, for it is missing that of the extra lamb and ram.
+אע"פ שמנחתו כפולה – as it is written in [the Torah portion of] “Speak to the Kohanim”/Emor (Leviticus 23:13): “The grain offering with it shall be two-tenths of a measure of choice flour with oil mixed in.”
+
+Mishnah 5
+
+שהיה גודשה בתוכה – when there was an instrument for levelling a measure of grain/ a strike, it would hold like the rest a heaped up Issaron. But our Mishnah is according to Rabbi Meir who stated at the beginning of the chapter (Mishnah 1) that was an Issaron and an Issaron (i.e., two different forms of the Issaron) in the Temple, one that was leveled and one that was heaped. But the Halakha is not according to him.
+בירוציהן – their heaping, for the moist also has a bit of a heaping.
+מדות הלח בירוציהן קדש ומדות היבש בירוציהן חול – in the Gemara (Tractate Menahot 90a) it explains that this Tanna held that the measurements of that which is liquid were anointed whether from the inside or from the outside, therefore the rim of the utensil sanctifies them to be heaped up. The measurements of that which is dry were anointed from inside, but were not anointed from the outside, therefore their heaping did not touch from the inside in the place of their measurement it was not sanctified.
+ר"ע אומר מדת הלח קודש – since he holds that the liquid measurements are anointed whether from the inside or whether from the outside.
+מדות היבש חול – they were not anointed at all. However, what they measured of them was sanctified by the sanctify of the mouth (i.e., through the speech of mankind), but what did a person need anointing by mouth? When heaped up, he did not sanctify them for they did not require it.
+רבי יוסי אומר לא משום זה – Rabbi Yosi held that both these and those (i.e., dry and liquid) were anointed from the inside but they were not anointed from the outside. But here is the reason, because the liquid is stirred up, that which is on the rim at the bottom of the vessel when they add to it is stirred and combined and mixed and goes up from above, and it is found that that which is heaped has already been sanctified within the utensil.
+והיבש אינו נעכר – but rather it stands in its place, therefore, what is inside is holy and that which is outside is not holy.
+
+Mishnah 6
+
+חוץ מן הבכור והמעשר והפסח והחטאת והאשם – because it is written in the [Torah] portion of the libations (Numbers 15:3): “[and would present an offering by fire to the LORD from the herd or from the flock, be it a burnt-offering or sacrifice,] in fulfillment of a vow explicitly uttered, or as a freewill offering,” when it comes in the form of a vow or a freewill offering it requires libations, excluding the firstling and the tithe and the Passover offering and the sin-offering and guilt-offering that come as an obligation, not for a freewill offering, for they don’t require libations. One is even able [to bring] obligatory offerings that come on account of the Festival - on the Festival, as for example, the burnt offerings of appearance in the Temple/pilgrimage and the peace-offerings of the Festival do they would not require libations, the inference teaches us “or at your fixed occasions” (Numbers 15:3), anyone who comes on your fixed occasions is required to bring libations. But the goats of sin-offerings that come as a requirement for the Festival do not require libations, as it is written in the [Torah] portion of libations (Numbers 15:8): “And if it is an animal from the herd that you offer to the LORD as a burnt offering or as a sacrifice,” an animal from the herd was included, within the rule of (Numbers 15:3): “and would present an offering by fire to the LORD from the herd or from the flock,” that implies that all offerings by fire require libations except for [fire-offerings] that he (i.e., God) excluded, and why was it excluded? To make an analogy to it, that just as an animal from the herd is unique that comes as a vow or as a freewill offering, so also everything that comes as a vow or as a freewill offering, excluding the goats of the Festivals that come as sin-offerings, for the sin-offering does not come as a vow or as a freewill offering, for they don’t require libations (see Tractate Menahot 90b).
+חטאתו ואשמו של מצורע טעונים נסכים – because they do not come for a sin-offering like other sin-offerings and guilt-offerings. For the sin-offering of a Nazirite does not require libations because the Nazirite [himself] is a sinner, as it is written (Numbers 6:11): “and make expiation for the guilt on his behalf for the guilt he incurred/מאשר חטא על –הנפש” – because he denied/restrained himself from the enjoyment of wine.
+
+Mishnah 7
+
+פר הבא על כל המצות – on one of all of the commandments, as for example, the Jewish court/Bet Din errantly ruled that forbidden fat is permitted, and this is bull brought for an unwitting communal sin [because of an active unwitting transgression committed by the Jewish people, as a result of an erroneous halakhic decision handed down by the Great Sanhedrin], that is in Scripture, and placing of the hands [on the head of the animal] is written concerning it (Leviticus 4:15): “The elders of the community shall lay their hands upon the head of the bull” and three from the elders of the Jewish court would lay their hands [upon the head of the bull].
+ושעיר המשתלח – to Azazel, as it is written concerning it (Leviticus 16:21): “Aaron shall lay both his hands upon the head of the live goat [and confess over it all the iniquities and transgressions of the Israelites].”
+שעירי עבודה זרה – as it is written in the [Torah] portion of Shelah Lekha (Numbers 15:22): “If you unwittingly fail [to observe any one of the commandments that the LORD has declared to Moses.” But the Halakha is not according to Rabbi Shimon.
+כל קרבנות היחיד טעונים סמיכה – for the essence of the laying of the hands [on the head] of an individual sacrifice is written (Leviticus 3:2): “He shall lay his hand upon the head of his offering [and slaughter it at the entrance of the Tent of Meeting].”
+היורש סומך – if his father had offered a freewill offering with a sacrifice of a burnt offering or a peace-offering and died, his son places his hands upon it.
+ומביא נסכים – of he sacrifice.
+וממיר – if he made a substitution of another animal, his exchange takes effect upon it and both of them are holy, it is as if his father substituted it.
+
+Mishnah 8
+
+חוץ מחרש שוטה וקטן – because they lack knowledge.
+סומא – as it is written regarding the bull for an unwitting communal sin (Leviticus 4:15): “The elders of the community shall lay their hands [upon the head of the bull],” and they are the Great Sanhedrin, but in the Sanhedrin there was not among them anyone who was blind, as it is proved in Tractate Sanhedrin [36b], and the same law applies for the rest of the laying of the hands that a blind person is not able is not able to lay his hands [upon the head of the bull].
+ונכרי – as it is written (Leviticus 1:2): “Speak to the Israelite people,” the Israelite people lay their hands, but the heathens do not lay their hands [upon the head of a sacrifice].
+והעבד והשליח – as it is written (Leviticus 1:4): “He shall lay his hand [upon the head of the burnt offering, that it may be acceptable in his behalf], but not the hand of his servant and not the hand of his agent.
+והאשה – the children (i.e., male) of Israel lay their hands [upon the head of the sacrifice], but the daughters of Israel do not lay their hands [upon the head of the sacrifice].
+וסמיכה שיירי מצוה – that it is not indispensable for atonement, but however, Scripture considers it for him as if he did not attain expiation.
+בשתי ידים – as it is written concerning the scapegoat (Leviticus 16:21): “Aaron shall lay both his hands [upon the head of the live goat],” and this is an analogy for all the laying of the hands that it shall be with both (i.e., the two) hands.
+ובמקום שסומכים שוחטים – that if he lay his hands [upon the head of the sacrifice] outside of the Temple courtyard and he returns and lays his hands in the Temple courtyard in the place of the ritual slaughter.
+ותיכף לסמיכה שחיטה – as it is written (Leviticus 1:4-5): “He shall lay his hand upon the head of the burnt offering….the bull shall be slaughtered before the LORD.”
+
+Mishnah 9
+
+שאחד מניף לכל החברים – that associated together to make one freewill sacrifice. For all of he the freewill sacrifices one can bring in partnerships, and one waves on behalf of everyone, but all of them together are not able to wave for that would be an interposition/obstruction between the hand of this one and the sacrifice. But the Kohen places his hand underneath the owners and waves and hand of the owners would be an obstruction/interposition, it does not matter to us, for the essence of the waving is by the owners.
+בקרבנות היחיד – as for example, the breast and the thigh of peace-offerings.
+ובקרבנות צבור – the lambs of Atzeret/Shavuot which require waving while alive and when slaughtered.
+בדבר שיש בו רוח חיים – the sacrifice of an animal.
+ובדבר שאין בו רוח חיים – as for example, the bread of thanksgiving offerings and the Nazirite offering.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+רבי ישמעאל אומר העומר היה בא בשבת – when the sixteenth of Nisan occurs on the Sabbath, the Omer supersedes the Sabbath, for any sacrifice whose time is fixed supersedes the Sabbath and ritual impurity. The Omer comes from three Seah, that they would reap three Seah of barley and wave it in a sieve until he places them upon on choice Issaron/tenth.
+
+בשלשה בני אדם ובשלש קופות ובשלש מגלות – to publicize the matter that the reaping of the Omer occurs on the aftermath of the fifteenth day of Nisan. Because the Sadducees would say that the Omer does not come other than on Sunday (i.e., the first day of the week).
+
+Mishnah 2
+
+מצות העומר לבוא מן הקרוב – from a place that is close to Jerusalem because they do forego the occasion for performing a religious commandment, therefore, when they go out from Jerusalem to search for the Omer, that grain that he finds first he takes it.
+לא ביכר – it didn’t ripen all of the way.
+מעשה שבא מגגות צריפין ועין סוכר – greatly distant from Jerusalem, because the ravaging [Roman] troos destroyed all the grain that was surrounding Jerusalem.
+
+Mishnah 3
+
+כריכות – they wrap up and tie the tops of the spikes/ears of corn as large as a fist.
+מתכנסות לשם – at the conclusion of the Holy Day when they cut it.
+כדי נקצר בעסק גדול – with the great sound. That the Sadducees will know that the conclusion of the first Holy Day [of Passover] they reap it, because they did not admit to this, as will be seen further on.
+אמר להן – the reaper , to the people of the villages that are standing upon him: Did the sun set? And they respond to him: “Yes.”
+מגל זה – meaning to say, shall I reap the grain with this scythe?
+קופה זו – shall I put the grain into this basket?
+שבת זו – shall I reap on this Sabbath? And they said to him: “Yes.”
+שלש פעמים – he asks them about each and every matter.
+וכל כך – that he would ask. Why?
+מפני הצדוקים והביתוסים שהיו אומרים אין קצירת העומר במוצאי יום טוב – other than on Saturday night (i.e., after the Sabbath day), as it is written (Leviticus 23:15): “[And from the day on which you bring the sheaf of elevation offering -] the day after the sabbath – you shall count off [seven weeks].” From the first day after the Sabbath of creation is implied, and it is a tradition in our hands that from the day after the sabbath which is the conclusion of the first Holy Day of Passover, whether it occurs on a weekday or whether it occurs on a Sabbath. And similarly, we found in the Book of Joshua (5:11): “On the day after the Passover offering, on that very day, they ate of the produce of the country, unleavened bread and parched grain,” for behold it states in the Torah (Leviticus 23:14): “Until that very day, [until you have brought the offering of your God], you shall eat no bread or parched grain or fresh ears,” but from after that it held in suspense the permission of the new grain on the aftermath [of the first day] of Passover, the matter was clear that the aftermath of [the first day of] Passover is what permits the new grain and on it, they reap the Omer whether the first Holy Day of Passover occurs on a weekday or whether it occurs on the Sabbath. And therefore, the reapers raise their voices in order that the Boethusians will hear it and to remove it (i.e., the practice of waiting until the Saturday night after the holiday) from their hearts. And they reap the Omer at night and not during the day, as it is written (Leviticus 23:15): “And from the day on which you bring the sheaf of elevation offering – the day after the sabbath – you shall count off seven weeks. They must be complete,” and it is impossible to be “complete” unless one begins to count from the beginning of the nighttime, for the nighttime is the beginning of the day, and behold it states (Deuteronomy 16:9): “start to count the seven weeks when the sickle is first put to the standing grain,” so we see that the reaping is at night at the time when they begin to count.
+
+Mishnah 4
+
+מהבהבין אותו באור (they parch it in fire) – while it is still in the ears, in order to fulfill through it the Mitzvah of parched ears , as it is written (Leviticus 2:14): “[If you bring a grain offering of first fruits to the LORD,] you shall bring near ears parched with fire, and Scripture is speaking of the meal-offering of the Omer.
+וחכמים אומרים – first they knock upon the ears [to thresh the grain out], and not in the manner of dry grain that they beat it with a staff, but rather with moist reeds.
+ובקליחות – with stalks of cabbage, in order that it would not be crushed.
+נתנוהו לאבוב – for the Rabbis hold that if they parch it with actual fire, it is not called “parched ears,” but rather through another thing, which is through a utensil, that they place it in the iron tube for roasting grain, and this is a perforated utensil of copper/bronze that sellers of parched ears parch it. And the Halakha is according to the Sages.
+ברחיים של גרוסות (grist grinders’ mills) – that they don’t mill/grind it thin, but rather thick, for if they grind it well, the coarse bran flour of the husks will pass through in the winnow with the choice flour. And [the word] גרוסות/grist is the language of a dish of grounded beans and as such it is called grist of early ripened and tender barley (see Tractate Menahot 68b).
+וחייב בחלה – that the obligation [to separate] Hallah which is the rolling of this started dough that is in the hand of the lay person/commoner after it is redeemed.
+ופטור מן המעשרות – that its being evenly shaped is in the hands of that which is dedicated to Temple property, and the giving of a pile of grain an even shape that is dedicated to Temple property is exempt from the tithes.
+ר"ע מחייב – this flour that remains from the Issaron of the Omer.
+בחלה ובמעשרות – because they did not give money to consecrated property, therefore, the giving of a pile of grain an even shape is not consecrated property , for it is not sacred. But the Halakah is not according to Rabbi Akiva.
+בא לו לעשרון – he puts in its oil first and its frankincense prior to giving the choice flour.
+יצק ובלל – after putting in the choice flour in the manner of all the meal-offerings that they put oil into a utensil firs and afterwards put in the choice flour and he goes back and pours upon it oil and mingles it.
+הניף והגיש – the meal-offering of the Omer requires waving and bringing it near, as we stated in [Tractate Menahot] Chapter [Five], “All the Meal-Offerings” [Mishnah 6].
+
+Mishnah 5
+
+שלא ברצון חכמים – that he decreed that lest one eats from the new crop (i.e., grain that ripened before Passover. The Torah prohibits harvesting and eating this produce until after the Omer offering on the 16th of Nisan) when they reap prior to offering up the Omer sacrifice, and this is already certain flour that has been harvested prior to the Omer.
+ר' יהודה אומר ברצון חכמים – that they did not decree lest he eats when he harvests/reaps. And the Halakha is according to Rabbi Yehuda.
+והרחוקים – that do not know if the Omer was yet offered.
+מותרים מחצו היום ולהלן – as its reason will be taught further on.
+שיהא יום הנף – the sixteenth of Nisan that on it they would wave the Omer (see also Tractate Rosh Hashanah, Chapter Four, Mishnah Three and also Tractate Sukkah, Chapter 3, Mishnah 12).
+כולו אסור – to eat on it the new crop.
+אמר ר' יהודה – to the Tanna of our Mishnah, for Rabban Yohanan [ben Zakkai] ordained/established the practice.
+והלא מן התורה אסור – at the time [of the Torah], when the Temple didn’t exist. For two Biblical verses are written, one verse states (Leviticus 23:14): “Until that very day/עד עצם היום הזה, [until you have brought the offering of your God, you shall eat no bread or parched grain or fresh ears,” that it implies that the essence of [that] entire day it is prohibited, up to and including, and the other verse states (Leviticus 23:14): “until you have brought the offering of your God,” that implies that after [bringing] the sacrifice of the Omer it is permitted. How so? Here (i.e., in the second part of the verse just quoted), at the time when the Temple exists; there (i.e., the first part of the verse), at the time when the Temple does not exist. Hence, we see that at the time when the Temple does not exist, the Omer is not offered, it is that the day of waving is completely forbidden (and see the parallel Mishnah mentioned above from Tractate Rosh Hashanah, Chapter 4, Mishnah 3). But the Gemara (Tractate Menahot 68b) responds that what is taught in the Mishnah: “Rabban Yohanan ben Zakkai ordained that the day of waving [of the Omer, the Second Day of Passover] should be wholly prohibited [in respect to new produce],” you should not say, that he ordained, but rather that he expounded and ordained, that is to say, he expounded on these Biblical verses in public and informed them that this is the law, that the day of waving [of the Omer] should be wholly prohibited from the Torah from when the Temple was destroyed. But there are those who expound upon the Gemara (see also Tractate Menahot 68a), that the new crop is not prohibited from the Torah on the sixteenth day of Nisan at the time when there is no Temple but rather only until the eastern horizon is broken through/filled with light in the morning of the sixteenth day [of Nisan], as it is written (Leviticus 23:14): “Until that very day,” up to, but not including, and Rabban Yohanan ben Zakkai ordained that the day of waving would be wholly prohibited, because speedily the Temple should be rebuilt and people would say last year, did we not consume it (i.e., the new crop) from when the eastern horizon is broken through/filled with light, that now also we will eat, but they did not known that at the time of the Temple (i.e., when it existed), it was forbidden to eat new crops until the Omer was offered, as it is written (Leviticus 23:14): “until you have brought the offering of your God. And this we explained in the chapter [of Tractate Sukkah], “The Stolen Lulav” [Chapter 3, Mishnah 12].
+
+Mishnah 6
+
+העומר היה מתיר במדינה – to eat the new crop in all places.
+ושתי הלחם במקדש – that prior to [bringing of] the two loaves, they don’t bring a meal-offering from the new grain, as it is written in regard to the two loaves (Numbers 28:26): “[On the day of first fruits, your Feast of Weeks,] when you bring an offering of new grain [to the LORD,” that it will be new for all of he meal-offerings.
+ומנחת בהמה – the meal-offering of libations of the cattle.
+ואם הביא – prior to the [offering of the] Omer sacrifice.
+פסול – for the new crop was not permitted by implication even with regard to the lay person/commoner. But prior to the [sacrifice of] the two loaves, he should not bring.
+ואם ההביא כשר – for it was already permitted by implication with regard to the lay person/commoner.
+
+Mishnah 7
+
+ומצטרפין זה עם זה – to complete the measure of the started dough that is liable for [separating out] Hallah [for the Kohen] (see Tractate Hallah, Chapter 1, Mishnah 1 and Chapter 2, Mishnah 6). But they don’t require all of them together for one type mixed with another do not combine, but rather the wheat combines with he spelt alone because they are a species of wheat (see Tractate Pesahim 35a), but the barley combines with all except for the wheat. And even though that spelt is a kind of wheat, it is not exactly the special of wheat, but rather a type of barley and even a type of wheat, and they combine with the wheat and the barley. But however, in the Jerusalem Talmud it implies that if they were kneaded together, they combine, even one type mixed with another type. But if they were not kneaded together, but rather afterwards the started dough would become affixed to each other, one type with a similar type combine, but [one type] mixed with another type do not combine.
+ואסורים בחדש – as it is written (Leviticus 23:14): “Until that very day, until you have brought the offering of your God, you shall eat no bread or parched grain or fresh ears,” and we learn/derive [through an analogy of] "לחם"\"לחם" – from Passover. Just as there, from the five species, also here from the five species.
+ומלקצור מלפני הפסח – that it is forbidden to harvest from the five species prior to the harvesting of the Omer. It is written with regard to the Omer (Leviticus 23:10): “[you shall bring] the first sheaf of your harvest to the priest,” that the beginning of all that is harvest, it comes (i.e., it is derived) [as an a fortiori/Kal VaHomer] "ראשית"\"ראשית" from Hallah, it is written there (Numbers 15:20): “as the first yield of our baking,” and it is written here (Leviticus 23:10): “[you shall bring] the first sheaf of your harvest to the priest,” just as there it is from the five species, so here too it is from the five species.
+ואם השרישו – one of these five species prior to the reaping of the Omer.
+העומר מתירן – and it is permitted to harvest them after the harvesting of the Omer. As it is written (Exodus 23:16): “[and the Feast of the Harvest, of the first fruits of your work,] of what you sow in the field,” from the time that it is sown and takes root in the field.
+ואם לאו – they did not take root other than after the reaping of the Omer.
+אסורים שיבוא העומר הבא – of the coming year.
+
+Mishnah 8
+
+קוצרים בית השלחים שבעמקים – that their grain is bad and we don’t bring the Omer from there. And it is taught in a Baraitha (Tractate Menahot 71a), one verse states (Leviticus 23:10): “and you repeat its harvest and you shall bring the… sheaf,” that implies that you are able to reap prior to bring the Omer, and another verse (ibid.,) states: “the first sheaf of your harvest,” which implies that it will be the first of all the reaping, how is this possible? From a place that you are able to bring the Omer you do not reap prior to the Omer, [and] from a place that you cannot bring, as for example, the dry arid land in need of irrigation and the valleys where they don’t bring Omer from them because they are poor [quality], one reaps prior to [bringing] the Omer.
+אבל לא גודשין – to make a heap. For whatever It is possible to change, we change.
+אנשי יריחו – they had dry, arid lands requiring irrigation.
+קוצר שחת – it is permissible to reap corn in its earliest stage [used instead of grass] prior to [the reaping of] the Omer and feed it to his cattle.
+אימתי בזמן שהתחיל – to reap it for the needs of his cattle until it did not bring up the final third of the completion of its ripening, he reaps even after it brought up the third.
+ר' שמעון אומר אף יקצור ויאכיל – he will begin to reap and feed it to his cattle when it brings forth a third [of its full growth], and all of the corn in its earliest stage [used instead of grass] is not reaping. But the Halakha is according to Rabbi Yehuda who comes to explain the words of the first Tanna/teacher.
+
+Mishnah 9
+
+קוצרים – prior to the Omer.
+מפני בנטיעות – that they will lose them. Because that grain is not appropriate for the Omer, as we stated in the chapter “All of the Sacrifices/כל הקרבנות” (Tractate Menahot, Chapter 8, Mishnah 2), we do not bring either from an arid irrigated field nor from a field containing at least three tees within a distance of a Seah, and above we stated (quoting from Tractate Menahot 71a), that from a place that you don’t bring [the Omer] you reap. Another explanation: “Because of the seedlings/מפני הנטיעות,” because of mixed seeds, because sometimes a person sows grain and there are no seedlings there, and after a time seedlings rise up there on their own between them, and one must reap he seeds because of mixed seeds/Kilyaim.
+מפני בית האבל – that they lack the free space rto sit and to recite the blessing of comfort that we say in the House of Mourning.
+ומפני בית המדרש – for there is no place for the students to sit. And the reason of all of these, is because reaping is a Commandment, and the Scriptural verse states (Leviticus 23:10): “the first sheaf of your harvest,” that the Omer will be the fist of your optional harvest and not the first of the command of reaping.
+כריכות – bound large sheaves.
+צבתים – bundles without tying. Another interpretation: bundles of bound large sheaves, heaps are small bundles
+מן הקמח – that he would reap for its sake.
+לא מצא – that everything was already reaped.
+מן הלח – as it is written (Leviticus 23:14): “You shall eat no [bread or parched grain] or fresh ears,” that it is soft and brittle (see Tractate Menahot 66b).
+לקצור בלילה – that we derived at the beginning of the chapter (see Tractate Menahot, Chapter 10, Mishnah 3), as it is written (Deuteronomy 16:9): “when the sickle is first put to the standing grain,” from the time that you count you reap, for the counting must be at night, as it is written (Leviticus 23:15): “you shall count off seven weeks. They must be complete.” (see also Tractate Megillah, Chapter 2, Mishnah 6).
+
+Chapter 11
+
+
+
+Mishnah 1
+
+שתי הלחם. לחם הפנים נילוש אחת אחת – as it is written concerning it (Leviticus 24:5): “[You shall take choice flour and bake of it twelve loaves,] two-tenths of a measure for each loaf,” which teaches that they are kneaded one by one. And from where [do we learn] that their baking is two at a time? The inference teaches us (Leviticus 24:6): “Place them/ושמת אותם [on the pure table before the LORD in two rows, six to a row].” The first placement that you do from them, that is in the oven, will be in the [plural] language of “them/אותם”, that implies that he would place two in two molds/frames together in the oven. It is possible that even the two loaves are like this, as the inference teaches us (ibid.,): “Place them,” that you should have said, “place them” [regarding the shewbread/לחם הפנים ], what does the inference each us – those – you place two by two in the oven, but you do not place the two loaves – two by two, but rather one at a time.
+ובטפוס – like דפוס/mold or frame – PURMA in the foreign tongue, like a sort of box that you take its cover and its two walls one opposite the other, so also the bread, you would have two walls and wide rims at the bottom of the vessel and you prepare the dough within the mold that it is made like a kind of mold.
+וכשהוא רודה –[removes/detaches bread from where it sticks] from the oven.
+נותנן בדפוס. כדי שלא יתקלקלו – and break. It is found that there are three molds: one when it is dough and one when it was in the oven when it is baking, and one when he detaches bread from where it sticks from the oven and places it in a mold in order that it not be spoiled (see Tractate Menahot 94a).
+
+Mishnah 2
+
+לישתן ועריכתן בחוץ ואפייתן בפנים – but the reason for this matter is not explained in the Gemara, why their kneading and their rolling is outside [the Temple courtyard] but their baking is inside [the Temple courtyard].
+ואינן דוחות את השבת – their baking.
+וכשרות בבית פאגי – Maimonides states that it is a place close to the Temple Mount from outside (see Tractate Menahot, Chapter 7, Mishnah 3 – as a special place for the baking of meal-offerings) that they would bake the meal-offerings thee. From the language of (Daniel 1:12-13): “[Please test your servants for ten days, giving us legumes to eat and water to drink. Then compare our appearance with that of the youths] who eat of the king’s food, [and do with your servants as you see fit].” But the Halakha is onot other than according to the words of the first Tanna/teacher.
+
+Mishnah 3
+
+חביתי כהן גדול לישתן ועריכתן בפנים – according to the words of everyone. For that one-half Issaron that they divide its Issaron of the High Priest who is anointed and sanctified and sanctifies the meal offering (see also Tractate Menahot, Chapter 4, Mishnah 5 and Chapter 6, Mishnah 5).
+ודוחות את השבת – because it is impossible to perform its kneading and its rolling and its baking from the day before, for since it is sanctified in a vessel, it becomes defiled staying overnight [This principle is also taught in Tractate Shabbat, Chapter 19, Mishnah 1 with regard to ritual circumcision and in Tractate Pesahim, Chapter 6, Mishnah 2 with regard to the Passover offering].
+
+Mishnah 4
+
+יש בהן מעשה כלי בפנים – in their work which is performed with them inside [the Temple courtyard] requires a [consecrated] utensil.. To exclude on top of a board. But their work (i.e., preparation) is done outside [the Temple courtyard], as for example the kneading and rolling of the shewbread, which does not require a [consecrated] utensil.
+וקרנותיה – on which he fastens/pastes dough for each board, like horns. And the length of each horn/projection extends four fingers.
+רבי יהודה אומר שלא תטעה – whether the two loaves to the shewbread, whether in the measurement of the length and the width, or whether in the measurement of the horns/projections. The two loaves, its length is seven [handbreadths] and its width is four [handbreadths] and its horns/projections are four finger lengths. And your sign/pneumonic is זד"ד/seven, four, four. The shewbread, its length is ten [handbreadths] and its width is five [handbreadths] and its horns/projections is seven fingers length. And your symbol/pneumonic is יה"ז/ten, five and seven. And the methodology of Rabbi Yehuda is to give signs/pneumonic like דצ"ך עד"ש באח"ב (i.e., the abbreviations for the Ten Plagues found in the Passover Haggadah).
+שיהא לו פנים – walls [that it would have corners/angles] and these are the horns.
+
+Mishnah 5
+
+ארכו עשרה ורחבו חמשה – as it is written (Exodus 25:23): “[You shall make a table of acacia wood.] two cubits long, one cubit wide.” Rabbi Yehuda according to his reasoning that he stated of utensils that are five handbreadths [in width] (see also Tractate Kelim, Chapter 17, Mishnah 10).
+נותן ארכו (one sets it lengthwise against the breadth of the table) – of the showbread corresponding to the width of the table.
+וכופל – the bread, two-and-one-half handbreadths above at its height from here and there, and they are its horns/corners. But they were found equally bent at the rim of the table.
+ונמצא ארכו ממלא רחבו של השלחן – and its width holds/contains half of the length of the table, and when he would set up another near it, it is found that the entire table is full.
+ארכו שנים עשר – Rabbi Meir, according to his reasoning who stated that each cubit is six handbreadths, except for the Golden Altar and the horn of the outer altar and the gallery around the altar for the priest to walk on and the base of the altar. And the Halakha is according to Rabbi Meir.
+לחם הפנים ארכו עשרה – in this Rabbi Meir agrees (see Tractate Menahot, Chapter 11, Mishnah 4).
+וטפחיים ריוח באמצע – between the two rows [of bread in the center]. For the width of the bread is not other than five [handbreadths], the two rows [of bread] sustain the ten handbreadths of the table to its length, subtract the two handbreadths of space between each row [of bread], so that the wind blows on them so that they don’t grow moldy.
+אבא שאול אומר שם – in that space between each row/pile they place the dishes/vessels.
+והלא כבר נאמר ונתת על המערכת – and on, actually by implication.
+ועליו מטה מנשה – and that is near to it. Here also on nearby. And the Halakha is according to Abba Shaul.
+
+Mishnah 6
+
+מפוצלין – to give the heads of the branches the staves between the cakes of the shewbread heads shaped into forked branches [at the top], that as the number of the staves, so too the number of the forked branches.
+ארבעה עשר לסדר זה – six loaves that were in the order of the arrangement on the pile of wood on the altar in the Temple. For four of them, each of them had three branches, there were twelve staves, but for the uppermost it only needed two because there is no burden upon it, hence [there are] fourteen. The lowest loaf did not need anything, because it was placed immediately on the golden table (see Tractate Menahot 97a).
+לא סדור קנים – in a new pile of wood on the altar.
+לא נטילתן – from the old [pile] supersedes the Sabbath.
+נכנס מערב שבת ושומטן – from between each and every loaf, and he places them on the length of the table. And on the next day, he arranges the bread, and on Saturday night (i.e., after the Sabbath), he places the reeds between each bread according to the statute.
+ארכן לארכו של הבית – from east to west they would be placed by their length, except for the Ark whose length is according to the width of the Temple, for the staves/poles that were in the Ark would protrude and press/squeeze the curtain and they are similar a woman’s two breasts, as it states (I Kings 8:8): “The poles projected so that the ends of the poles were visible in the sanctuary in front of the Shrine,” and the poles were placed according to the width of the Ark, for had they been according to the length of the Ark, there would not have been each pole other than the measurement of the width of the Ark which is a one-and-one-half cubits, and two men carry the Ark with two poles, two from one side and two from the other, and they would not be able to enter between each pole, it certainly was placed in their width, and they wee from east to west that they would press the curtain, so it is found that the Ark was according to the width of the Temple.
+
+Mishnah 7
+
+על פתח הבית – next to the door of the Sanctuary at their entrance, but they would not place [the tables] there other than to demonstrate that we ascend in holiness, that now that we place on one of marble and immediately carry them to the Sanctuary and set them up (i.e., the shewbread) on one (i.e., a table) of gold of Moses.
+ועל של זהב ביציאתו – until they will be offered as incense in dishes/censors as it is taught further on in our Mishnah.
+המכניסים עומדים בצפון – that this is more preferable that those who arrange the Divine service will be iin the north.
+אלו מושכין (draw out) – and until they don’t lift them (i.e., the old ones) from the table, these others place [the new ones] down.
+אפילו אלו נוטלין – and these themselves lay them down after they took them [off].
+אף זו היתה תמיד – for Rabbi Yossi holds that it is not “perpetual” other than that the table should not be kept overnight without bread (i.e., the shewbread).
+והחלות מתחלקות לכהנים – the departing division of duty of the priests divides them up with the entering division of duty of the priests.
+חל יום הכיפורים להיות בשבת – for the law of the shewbread is to consume it on that Sabbath when they take it from upon the table, but now, they are unable to consume it because of the fast [of Yom Kippur].
+
+השעיר – of the Musaf/Additional [Service] sacrifice which is a sin-offering and it is consumed by the priests.
+לנאכל לערב – on Friday night, for its time is during the day and that night until midnight. And even though they are not able to cook it on the Sabbath nor on Yom Kippur.
+הבבליים – those Kohanim who came up from Babylonia. But the Gemara (Tractate Menahot 100a) explains that they were not Babylonians but rather that they were Alexandrians, and on account that the Sages in the Land of Israel hate the Babylonians, they called the Alexandrians who performed this act of voracity (i.e., in eating the sin-offering of Yom Kippur raw) with the Babylonians.
+היו אוכלין אותו חי – when Yom Kippur fell on Friday.
+מפני דעתן יפה – they did not detest eating the meat when it was raw.
+
+Mishnah 8
+
+ואת הבזיכים לאחר השבת – and their law was to set them (i.e., the dishes of frankincense) on the Sabbath at the time of the arranging of the bread.
+והקטיר את הבזיכים בשבת פסולה – for it was lacking time (i.e., its time to be offered had not yet arrived, for it was not on the table other than for six days, but here, it is impossible to fix it and to say, let him leave it until the next Sabbath, for since the bread was set out/arranged according to its law on the Sabbath, the table was sanctified and furthermore, she is not able to delay it other until the first Sabbath where it is invalidated by staying [there] overnight.
+ואין חייבין עליהם משום פגול – if he offered them up as incense on condition to eat the bread on the morrow it is not an offering disqualified by improper intention, for he did not offer that which is permitted according to its commandment.
+ולא משום נותר – for no remnant occurs on the [shew]bread, for it is not worthy of consumption.
+וטמא – he who eats it in a state of bodily ritual impurity is not liable for extirpation, for we state in the chapter of “Taking a Handful of the Meal Offering/ הקומץ את המנחה” (Tractate Menahot 25b) that the remnant for those who are ritually pure, they are liable for it because of ritual defilement, but this was not left over ever for those who are ritually pure, for with the dishes [of frankincense, they would permit his, but they were not offered according to their law.
+יניחנו לשבת הבאה – and it would stand for two weeks on the table, for since it was not set down/arranged on Shabbat, the table is not sanctified until Shabbat arrives, and from that Shabbat he can have it them stay there for seven days.
+שאפילו היה על שלחן ימים רבים – prior to the Sabbath.
+אין בכך – [there is] nothing [regarding it] for the table does not sanctify it until the Sabbath, therefore it is not invalidated through staying over after the Sabbath.
+
+Mishnah 9
+
+אין פחות משנים – from two days from when they were baked.
+נאכל לשלשה – that he baked them on Friday/the Eve of the Sabbath, because their baking does not supersede neither the Sabbath nor a Festival.
+לתשעה – on the second Sabbath, which is nine [days] from its being baked.
+לעשרה – that they wee baked on a Thursday.
+שני ימים טובים של ראש השנה – prior to Shabbat. It was baked on Wednesday and consumed on the second Sabbath, that is eleven [days], but if you say that they are twelve days, for that Sabbath is Yom Kippur, and the bread is not eaten until Saturday night. This is not difficult = for regarding the matter of consuming the Holy Things, the night follows after the day that passed, therefore, it is called eleven [days].
+ואינו דוחה לא את השבת ולא את יום טוב – because they don’t bake or cook on the Festival other than what one eats on that day alone.
+רבן שמעון בן גמליאל אומר וכו' – but the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+המנחות והנכסים. עד שלא קדשו בכלי – they are not sanctified as an object which is consecrated as such (i.e., irredeemable), but rather that which is consecrated for its value (i.e., redeemable), that one must redeem them and the monies are holy. And especially, when they were impure, they have redemption, before one has consecrated them in a [consecrated] utensil, but if they were defiled even though they had not been consecrated in a [consecrated] utensil, we don’t redeem them.
+העופות והעצים והלבונה וכלי שרת שנטמאו אין להם פדיון – for redemption that is not stated with an object which is consecrated as such (i.e., irredeemable) other than with a animal having a blemish, as it is written (Leviticus 27:11-12): “If [the vow concerns] any impure animal that may not be brought as an offering to the LORD…and the priest shall assess it.” And the Scriptural verse is speaking about animals with blemishes that had been redeemed, for if it was an actual impure animal, when it (i.e., the Biblical verse) states (Leviticus 27:27): “But if it is of impure animals, it may be ransomed as its assessment, [with one-fifth added; if it is not redeemed, it shall be sold at its assessment],” behold, it is stated regarding an impure animal, and our Mishnah comes to inform us that even though we find with something holy an object which is consecrated as such (i.e., irredeemable) and a blemish befell it we redeem it, whereas the birds and the wood and the frankincense and the utensils of service that are sanctified as objects consecrated as such (i.e., irredeemable) and are made impure, we don’t redeem them.
+
+Mishnah 2
+
+מה שהביא הביא (see also Tractate Menahot, Chapter 5, Mishnah 8) – for we state that it was not for the purpose of his vow that the brought, but rather It is a different free-will offering/donation.
+זו להביא במחבת – for there was an Issaron/one-tenth of an Ephah of choice four placed before him, and he said, [Lo, I pledge myself to bring this choice flour as a meal-offering prepared] in a pan/frying pan, etc.
+הרי זו פסולה – for he appointed it for the utensil that he mentioned and he is not able to change it to t
+אלו להביא בכלי אחד – these that were placed/lying before him.
+הרי אלו פסולים – for where he made a vow for one utensil and brought in two utensils, he sets aside/dedicates from it two handfuls, but he did not vow other than one handful. And further, that the meal -offering is lacking in each and every utensil. But where he vowed for two utensils, but brought [only] for one utensil, it would be an extra meal-offering but where he diminished/reduced the handfuls, for he sifted/selected for it two handfuls, but only took one handful.
+אמרו לו בכלי אחד נדרת – but he was not troubled by their words and he offered it in two utensils, it is invalid, but even though that he did not state that these would be brought in one utensil. Because that now, one cannot say that I have brought another free-will offering, for since they said to him that he made a votive offering in one utensil, he could have said to them: “I because of another vow bring this.”
+כשתי מנחות שנתערבו – for we said in the chapter of the “The One Who Takes a Handful”/הקומץ (Chapter 3, Mishnah 3 of Tractate Menahot)that if he is able to take a handful from this one on its own and from that one on its own, they are kosher/fit, but if not they are invalid. But that which is taught above [in our Mishnah]: “these which are to be brought in two utensils but he brought them in one utensil, they are invalid,” speaks, as for example, that he was not able to take a handful from each one of them on its own.
+
+Mishnah 3
+
+הרי עלי מנחה מן השעורים יביא מן החטים – for the free-will offerings of meal offerings do not come other than from wheat, and as for example that he said, “Had I known that we don’t bring a meal-offering from barley, I would not have made a votive offering other than from wheat.” But if he said, “I would not vow anything,” he is not liable for anything.
+יביא סלת – as it is written (Leviticus 2:1): “[When a person presents an offering of grain to the LORD,] his offering shall be of choice flour.”
+ר' שמעון פוטר – Rabbi Shimon holds that a person is made responsible for the his concluding words, for since he concluded his words not in accordance with the law of the meal-offering, he is not liable for anything. But the Halakha is not according to Rabbi Shimon (see Talmud Menahot 103b).
+
+Mishnah 4
+
+שמן צבור מביאים וכו' – three Esronim (i.e., three-tenths of an Omer) for a bull, for thirteen bulls they are thirty-nine Esronim, and an Issaron (i.e., one-tenth of an Omer) for a lamb; for fourteen lambs they are fourteen Esronim, and two Esronim; for two rams they are four Esronim, that is fifty seven, and for the two daily offerings/Tamidim, two, and for the two lambs for the Musaf/additional offering for Shabbat is two, this is sixty one. But Rabbi Shimon said to them: But were all of them for that self-same day in one utensil, but weren’t these for bulls and these for rams and lambs, for if he mixed/combined them, he invalidated them, for the meal-offering of bulls – their mixture was thick, two LOG (i.e., a LOG equals the volume of six eggs bulk) for an Issaron, one-half of a Hin for thee Esronim, but for the meal offering of lambs, their mixture was thin, one-quarter of a Hin for an Issaron, which is three LOG, and they absorb one from another , and it is found that this one is less and that one has more. But for what reason does an individual not bring sixty-one Esronim in one utensil, for up to sixty, one can thoroughly mix in one LOG. But this Tanna/teacher holds like Rabbi Eliezer ben Yaakov who stated in the chapter [nine, Mishnah three of Tractate Menahot] “Two Measures”/שתי מדות – even a meal offering of sixty Esronim, it does not have any ought one Log. But even though it was all mixed, since it was appropriate to be mixed, the mixing does not make it indispensable., for such we hold that everything wherever from the proportions and properties of the mixture a perfect fusion is possible, the real act of mixing thoroughly is not indispensable (see Talmud Hullin 83b), but that which is not appropriate for a thorough mixture, the thorough mixture makes it indispensable.
+וששים ואחד אין נבללים – in astonishment!
+קרטוב (1/64th of a LOG or 3/32 of an egg-bulk) – a fourth of a fourth of a LOG.
+אין מתנדבים לוג – wine for libations. For we have not found a meal-offering of libations of one LOG and not of two nor of five [of wine].
+אבל מתנדבים ג' לוגים – that are appropriate for a lamb. And four [LOG] that are appropriate for a ram. And six LOG which is one-half of Hin that are appropriate for a bull. But from six [LOG] and above, they volunteer as a free-will offering, for seven are appropriate for three of them for a lamb and four for a ram, and eight are appropriate for two rams, and nine are appropriate for a lamb and a bull, ten are appropriate for a ram and a bull, eleven are appropriate for two rams and a lamb. And similarly throughout.
+
+Mishnah 5
+
+מתנדבים יין – without choice flour and oil, and we offer it as a libation for sixty on its own.
+ואין מתנדבים שמן – without choice flour and wine.
+מתנדבין שמן – and he takes a fistful and offers up the handful [of the meal-offering] which is offered up as incense but the remnants are consumed.
+שכן הוא קרב חובתו בפני עצמו – with his obligation it is offered on its own. Even though it comes as an obligation with the meal offering, it is not indispensable to the meal-offering.
+תאמר בשמן כו' – for since we do not find it in it, for it is not in a utensil on its own, now also it is not brought.
+אפילו פרידה אחת – one turtle-dove or one pigeon, we make a free-will offering among the two [of them]. And the Halakah is that we make free-will offerings of wine and oil on their own, and we make a free-will offering of a meal-offering of libations, whether the libations of a bull or whether the libations of a ram or a lamb. And all of the sacrifices come as a jointly owned free-will offering, except for the meal-offering, because it is stated regarding it "נפש"/an individual soul, as it is written (Leviticus 2:1): “When a person presents an offering of grain [to the LORD, his offering shall be of choice flour].”
+
+Chapter 13
+
+
+
+Mishnah 1
+
+הרי עלי עשרון. פירשתי – I will bring several Esronim but I don’t know how many I stated.
+יביא ששים עשרונים – for if he vowed less than this, it does not matter to him, for it teaches [in the Mishnah] and he states: “What that I expressly said will be for my vow, and the rest will be for a free-will offering.” But more than this one does not have to supply, for one meal-offering is not larger than sixty Issarons (see Tractate Menahot, Chapter 12, Mishnah 4).
+הרי עלי מנחה – a person who states, “I pledge myself to bring a mere grain-offering.”
+יביא איזה שירצה – from the five meal offerings (explained in the Torah: choice flour, in a deep and covered pan, in a pan – without a lid, baked loaves and baked wafers).
+מיוחדת – which is called a mere meal/grain-offering, but it does not have a differentiating epithet, for all of the rest of the meal/grain-offerings have a differentiating epithet, the meal offering of the pan-without a lid, the meal-offering of the deep covered pan, the meal-offering that is baked. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+מנחה מין המנחה – he who says, “I pledge myself to bring a meal-offering,” or a kind of meal-offering.
+יביא אחת – from the meal-offerings that are mentioned in the portion (i.e., choice flour, in a deep and covered pan, in a pan -without a lid, baked loaves and/or baked wafers).
+מנחות – are upon me [as a pledge to bring] or that he states: “from a kind/species of the meal offerings are upon me,” he would bring two meal-offerings from one kind.
+פירשתי – kids of meal-offerings that I would bring, but I don’t know how many kinds they are that I vowed to bring.
+מביא חמשתן – a meal-offering of choice flour, a meal-offering in a deep and covered pan, a meal- offering in a pan-without a lid, a meal-offering of that which is baked in an oven and it comes from two kinds – loaves and wafers.
+ ... 6) Rebbi says: Since it says 'mincha [shel esronim],' it means he specified one [amount]. Perhaps he specified to bring a mincha of one issaron; if he brings 60 issaron in place of [lit. 'in the vessel of] one issaron, it could be an extraneous mincha. Rebbi is of the opinion that since he specified exaclt how big the mincha will be, [he must bring that exact one], therefore he must bring 60 menachot from 1 through 60, one of 1 issaron, one of two issarons, one of three, one of four, until 60. He will find himself bringing in total 1830 issaron of flour, and for certain one of them will fulfill his vow, and it is not a Nedava. The halacha is not according to Rebbi. [If you specified, and forget what you specified, you bring only a 60 issaron mincha.]
+יביא ששים עשרון – for more than this he is not able to supply. But if he vowed less than this, if does not matter to us, for he makes a condition and states how many he specified will be for my vow and the rest will be a free-will offering (see also, Mishnah 8 in this chapter).
+רבי אומר – since he said “a meal-offering,” that implies one, so we see, he established it in one utensil, but if he would bring sixty in one utensil, perhaps he vowed less than this, it would be an additional meal-offering, for Rabbi holds that the appointment of a portion is substantial, therefore, he should bring sixty meal-offerings from one until sixty, one of one Isaron, and one of two {Esronim] and one of three [Esronim] and one of four [Esronim] until sixty. That it is found that he brings among them all one thousand eight hundred and thirty Esronim, for certainly vowed one of them, but it is not a free-will offering. But the Halakha is not according to Rabbi [Judah the Prince].
+
+Mishnah 3
+
+לא יפחות משני זגירין – two large logs, for the least of wood is two.
+והמעלה את הקומץ בחוץ חייב – [is liable for] extirpation, for it is an offering on the altar. But with this general rule it is also offering up a handful inside for the burning on the altar is valid; therefore, five handfuls are considered and not any more, for the person who offers up a handful inside is not considered as a sixth handful.
+ושני בזיכים – of shewbread.
+
+Mishnah 4
+
+לא יפחות מדינר זהב – and he that would state a gold coin. For if not, perhaps he states a piece of gold bar, that is a piece of gold.
+נחושת לא יפחות ממעה כסף – that he should bring copper that is worth a Maah of silver (i.e., a Maah is a small silver coin worth thirty-two peruta or one-sixth of a dinar = the Biblical gerah).
+פירשתי – such and such [an amount of] gold.
+ואיני יודע כמה פירשתי – he should bring so much until that he would himself would know that he never intended for so much.
+
+Mishnah 5
+
+הרי עלי יין – for libations.
+לא יפחות משלשה לוגין – for they are the least that are of the libations. A quarter of a Hin for a lamb are three Logs, for a Hin is twelve LOG.
+שמן לא יפחות מלוג – that the least that is for a meal/grain-offering is an Issaron of choice flour, and it requires a LOG of oil.
+רבי אומר שלשה לוגין – like the least that is in the meal/grain-offering is an Issaron for a lamb mixed with a quarter of Hin of oil. But the Halakha is not according to Rabbi [Judah the Prince].
+כיום מרובה – like the First Day of the Festival of the Sukkot holiday when it falls on the Sabbath. For on that day, there is an abundance of libations for the obligatory sacrifices of the day from the rest of the days of the year. For there were thirteen bulls and fourteen lambs and four additional sacrifices – two for the Additional Sacrifices of the Sabbath and two for the Additional sacrifices of the Festival [of Sukkot], and two rams and one goat (see Numbers 29:12-16). And the libations required for all of them one-hundred and forty LOG.
+
+Mishnah 6
+
+הרי עלי עולה יביא כבש. ר' אלעזר בן עזריה אומר או תור או בן יונה – in the place of the first Tanna/teacher (i.e., anonymous teacher), he would not call a mere burnt offering anything other than a burnt offering of cattle, and the least that is of the burnt offering of cattle is a lamb, therefore he would bring a lamb. But in the place of Rabbi Eleazar ben Azariah they would call a mere burnt offering also for the burnt offering of birds, therefore, he would bring a turtle dove or a pigeon. And the [one] Master according to his place and the [other] Master according to his place.
+יביא פר ועגל – male [bulls and calves] but not females, for a burnt offering is not furnished other than with males. But our Mishnah is [according to] Rabbi [Judah the Prince] who states further on (see the conclusion of Tractate Menahot, Chapter 12, Mishnah 8) that a person who vows a free-will offering of a small animal and he brings a large one has not fulfilled his religious obligation. But the Rabbis dispute him and state that one who vows a free-will offering and he brought a large one has fulfilled his religious obligation, for there is within the general category of that which is numerous that which is small in size. And the Halakha is according to the Sages.
+פירשתי – one of the sacrifices of cattle.
+ואיני יודע מאיזה מהן פירשתי – he should bring from all the kinds of male cattle, large and small, which are a bull, a calf, a ram, a goat, a kid and a lamb.
+פירשתי – [I explicitly mentioned] the species. But I don’t know what I mentioned specifically. Whether it is a species of cattle or a species of bird.
+
+Mishnah 7
+
+תודה ושלמים – either a thanksgiving offering or a peace-offering.
+יביא כבש – which is the least that is of the thanksgiving and peace-offerings.
+יביא פר ופרה – for the thanksgiving offering and/or peace-offering can be furnished by [either] males or females.
+ורחל – a female lamb/sheep which is two years old.
+גדי – [a kid] which is one year old from the goats.
+שעיר – a goat which is two years old.
+טלה – a lamb which is one year old.
+
+Mishnah 8
+
+יביא הוא ונכסיו במנה – such is explained its law in the Oral Tradition that the value of a bullock with its libations is a Maneh (i.e., 100 denar).
+עגל יביא הוא ונסכיו בחמש – [five] Selas (i.e., one Sela equals four Denars).
+אמר הרי עלי שור במנה – he should bring it for a Maneh (i.e., a Maneh equals twenty-five Selas), except for its libations, for such is what they (i.e., the Rabbis) established.
+שור במנה הביא שנים במנה לא יצא – for it was established that a bull is with a Maneh.
+קטן והביא גדול יצא. רבי אומר לא יצא – because of this, it (i.e., the Mishnah) teaches the dispute of Rabbi [Judah the Prince] and the Rabbis here in the concluding clause, to explain, that the opening clause is not the opinions of all but rather that it is that of Rabbi [Judah the Prince] and not the Sages, and the Halakha is not according to Rabbi [Judah the Prince].
+
+Mishnah 9
+
+ונסתאב – a blemish befell it, for a blemish is called impure, as it is written (Leviticus 27:11-12): “if [the vow concerns] any impure animal that may not be brought as an offering to the LORD, [the animal shall be presented to the priest. And the priest shall assess it whether high or low, whatever assessment is set by the priest shall stand],” and the Biblical verse speaks regarding [animals with] blemishes, as we explained in our chapter above (see the previous Mishnah).
+ואם רצה יביא בדמיו שמים – but it is not similar to the first clause where we said that for a bull, one brings a Maneh (i.e., 100 denar) but if he brought two [bulls] for a Maneh, he did not fulfill his religious obligation, for there when he said, “I pledge myself [to bring] an ox for a Maneh [to the value of a Maneh], he is liable until he brings it, but here, with this bull that developed a blemish is different, for since he said I will sacrifice this bull as a burnt offering and it became blemished, his vow is gone, and he is not able to further fulfill it.
+רבי אוסר – [Rabbi Judah the Prince forbids it] ab initio. But if he brought it, he has fulfilled his religious obligation. For since that he stated this, he is not liable for them (or property which may be resorted to in the event of non-payment). But the Halakha is not according to Rabbi [Judah the Prince].
+הבינוני שבהם הקדש – even the middle-sized one of them is dedicated [to the Temple]. For if he has two, the large one is dedicated. For one who dedicates [to the Temple] dedicates generously, and for something undefined, the best of them is dedicated as it is written (Deuteronomy 12:11): “[then you must bring everything that I command you to the site where the LORD your God will choose to establish His name; your burnt offerings and other sacrifices, your tithes and contributions,] and all the choice votive offerings that you vow to the LORD.” And similarly, if he has three [lambs], we are concerning even for the middle-sized one , for we don’t know upon which of them occurs the dedication, if it is the large one which is done generally, or the middle-sized one which is generous [in comparison to] the small one. Therefore, both of them are forbidden. But however, if he did not make an offering to the altar of any other than one of them, and how do we act that he permits one of them and delays [the offering] of the middle-sized one until a blemish befalls it, and he redeems that one for the largest one. For whichever way you turn, if it is the middle-sized one upon which dedication occurs and not on the large one, indeed a blemish befell it and he redeemed it. But if it was on the large one upon which the dedication fell initially, and it is found that the middle-sized one was not consecrated from the outset.
+פירשתי – [I explicitly expressed] which if them but I didn’t know which it is.
+או שאמר לי אבא – [my father told me] at the time of his passing, one of my bulls I explicitly expressed for dedication but I don’t know on which of them he told me.
+הגדול שבהן הקדש – for where that he stated that I explicitly expressed it there is no doubt that it is the largest one I expressed.
+
+Mishnah 10
+
+בבית חוניו – The Temple that Khonyo, the son of Shimon HaTzaddik built in Alexandria of Egypt. For when Shimon HaTzaddik (see Tractate Avot, Chapter 1, Mishnah 2 – one of the last of the generation of the Great Assembly who stated that the world stands on three “pillars”: Torah, Divine Service and Deeds of Loving Kindness) [was about] to die (see the Baraita in Tractate Menahot 109b), he said to them (i.e., his sons): Khonyo, my son will serve in my place, because he is an expert and familiar with the Divine Service more than Shimei his brother. But Khonyo did not accept upon himself to become the High Priest because Shimei his brother was two and half years older than him. And Shimei was appointed as High Priest in place of his father. Subsequently, Khonyo became jealous of Shimei his brother, he (i.e., Shimei) said to him: “Come and I will teach you the order/arrangement of the Divine Service. He dressed him in a thin, fine linen shirt/undercoat, that women wear upon their flesh and upon it a small, narrow belt/girdle and he placed him near the Altar; he went and said to his brethren the Kohanim: “See what this person vowed and fulfilled to his beloved,” that day when I will be appointed to be High Priest, I will wear your fine linen shirt and I will gird myself with your belt/girdle. His brethren the Priests desired to kill him, he recounted to him the entire event, they wished to kill Khonyo, he (i.e., Khonyo) ran from before them to the house of the King. And yet, everyone who sees him states that this is him, he went to Alexandria of Egypt where there were myriads of Jews and made there a Temple and built an altar and offered upon it in the name of God. And regarding that altar Isaiah prophesied (Isaiah 19:19): “In that day, there shall be an altar to the LORD inside the land of Egypt [and a pillar to the LORD at its border].” And this House (i.e., Temple) stood for close to two hundred years and is called “The House of Khonyo” in his name. And everyone agrees that the sacrifices that they would offer there were not a sacrifice. Therefore, whomever said, “May a burnt-offering sacrifice be upon me” – and he offered it there did not fulfill his vow. 
+שאקריבנה בבית חוניו – it was made like one who says : “May a burnt-offering sacrifice be upon me on the condition that I will kill it and not be liable for it, therefore if he offered it in the House of Khonyo, he did not fulfill his vow, but he is liable for extirpation because he slaughters outside [the Temple courtyard], for he called upon it the designation of a burnt-offering.
+רבי שמעון אומר אין זו עולה – and behold it is completely unconsecrated, for the designation of consecrated does not occur to it at all when he stated that I will offer it in the House of Khonyo. But the Halalkha is not according to Rabbi Shimon.
+ואם גלח בבית חוניו לא יצא – but rather, he should return and shave [at the conclusion of his period of Naziriteship] in the Temple in Jerusalem, and there he should bring his sacrifices.
+שאגלח בבית חוניו אם גלח בבית חוניו יצא – that this man who took the vow of becoming a Nazirite in order that he could shave in the House of Khonyo, he intended to cause himself suffering, but because he was close to the House of Khonyo and far from the land of Israel, he stated, “If I can [offer it] in the House of Khonyo, I will go to the trouble of doing so. More than that he is not able to cause himself suffering, but the designation of being a Nazirite does not fall upon him but he becomes like a person who took an oath that he would not drink wine until a certain time.
+רבי שמעון אומר – He is not a Nazirite at all and is permitted to drink wine. But the Halakha is not according to Rabbi Shimon.
+ואין צריך לומר לדבר אחר – if they served for idolatry, they would not serve [as priests] any longer in Jerusalem.
+והרי הן כבעלי מומין (see Tractate Zevakhim, Chapter 12, Mishnah 1) – that they take their portions and eat Sacred Things [but do not offer sacrifices].
\ No newline at end of file
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+Bartenura on Mishnah Menachot
+ברטנורא על משנה מנחות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה מנחות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כל המנחות שנקמצו שלא לשמן.</b> כגון שהתנדב מנחת מרחשת והביאה, וקמצה הכהן לשם מחבת:
+<b>כשרות.</b> ומקטיר הקומץ ושייריה נאכלים. שקמיצת המנחה במקום שחיטת הקרבן עומדת, וכשם שכל הזבחים שנשחטו שלא לשמן כשרים כדילפינן מקרא בריש מסכת זבחים, הכי נמי כל המנחות שנקמצו שלא לשמן כשרות:
+<b>אלא שלא עלו לבעלים לשם חובה.</b> הוה מצי למתני ולא עלו לבעלים לשם חובה, והא דקתני אלא דמשמע דכל דינם כמנחות כשרות אלא דבר זה, לאשמועינן דאסור לשנויי בה שינוי אחר, שאם עבר וקמצה שלא לשמה אסור לתת הקומץ בכלי שרת שלא לשמה:
+<b>שלא עלו לבעלים לשם חובתו.</b> ולא יצא ידי נדרו וצריך להביא מנחה אחרת לשם מרחשת:
+<b>חוץ ממנחת חוטא.</b> כגון מנחה הבאה על טומאת מקדש וקדשיו, אם לא תשיג ידו לשתי תורים:
+<b>ומנחת קנאות.</b> של סוטה. שאם קמצן שלא לשמן, כגון לשם נדבה, או נתן בכלי שרת את הקומץ שלא לשמו, או הלך או הקטיר שלא לשמו, או חישב באחת מן העבודות הללו הריני עובד לשמן ושלא לשמן. אלו מנחות פסולות ואין שייריהן נאכלים. וטעמא הוי משום דמנחת חוטא חטאת קרייה רחמנא. ובחטאת כתיב ושחט אותה לחטאת, ולקח מדם החטאת, שתהא שחיטה ולקיחה דהיינו קבלת הדם לשם חטאת. ומנחת קנאות הואיל וכתיב בה עון דכתיב מנחת זכרון מזכרת עון, כחטאת שויוה רבנן. ומנחת העומר, אע״ג דלאו מנחת חוטא היא ולאו מנחת קנאות היא, קמצה שלא לשמה פסולה מהקטיר, ואין שייריה נאכלים, הואיל ובאה להתיר החדש ולא התירה. וכל המנחות שנקמצו שלא לשמן כשרות דתנן במתניתין, דוקא במנחות שאין להם זמן קבוע איירי, ולא במנחת העומר שקבע לה זמן:
+<b>או שלא לשמן ולשמן.</b> דלא תימא לשמן ושלא לשמן הוא דפסולה, דתפוס לשון אחרון, אבל שלא לשמן ולשמן כשרות, קמ״ל:
+
+Mishnah 2
+
+<b>זר ואונן וטבול יום כו׳</b> כולהו מפורשים בפרק ב׳ דזבחים. ומוכחינן להו מקראי דעבודתן פסולה:
+<b>ערל.</b> כהן שמתו אחיו מחמת מילה:
+<b>יושב.</b> דבעינן לעמוד לשרת. 
+<b>על גבי כלים כו׳.</b> דבעינן שלא יהיה דבר חוצץ בינו ובין הרצפה:
+<b>בן בתירא אומר יחזיר.</b> הקומץ לתוך המנחה:
+<b>ויחזור ויקמוץ בימין.</b> והוא הדין לכל הנך פסולים דחשיב במתניתין סבירא ליה לבן בתירא שאם עבר אחד מהן וקמץ יחזיר הקומץ למקומו ויחזור כהן כשר ויקמוץ. ואין הלכה כבן בתירא:
+<b>עלה בידו צרור.</b> נמצא קומץ חסר מקום הצרור או גרגיר מלח או קורט של לבונה. דקודם קמיצה בורר כל הלבונה לצד אחד וקומץ ואח״כ מלקט אותם ונותנה עם הקומץ ושורף הכל, ואם נזדמן בתוך הקומץ גרגיר מלח או קורט של לבונה הרי הקומץ חסר כדי מקום הקורט:
+<b>מבורץ.</b> מלא וגדוש:
+<b>שקמצו בראשי אצבעותיו.</b> שלא פשטן על כל פס ידו:
+<b>פושט את אצבעותיו על פס ידו.</b> מכניס צדי אצבעותיו בקמח ומכניס הקמח לתוך ידו ומוחק באצבע קטנה שלא יצא הקמח חוץ לקמיצה ומוחק בגודל שלא יצא הקמח חוץ לאצבע. וזה היה צריך לעשות במנחת מחבת ומרחשת דמעשיהן אפויין ולאחר אפייתן פותתן וקומץ, ואי אפשר לפותתן דקות כל כך שלא יהיו יוצאות חוץ לקומץ, הלכך מוחק בגודל מלמעלה ובאצבע קטנה מלמטה. וזו היתה מעבודות קשות שבמקדש, דבקושי גדול יכול להשוות שלא יהא לא חסר ולא יתר. ורמב״ם כתב, שנדחו דברי האומר שזו עבודה קשה שבמקדש, והוא מפרש וקומץ כדקמצי אינשי האמור בגמרא [דף י״א], דהיינו שממלא כפו ממנו כדרך שבני אדם ממלאים ידיהם ממה שלוקחים בידם. ואני אומר, שאין פירוש כדקמצי אינשי אלא שמכניס צדי אצבעותיו בקמח ומכניס הקמח בצדי אצבעותיו לתוך ידו, אבל אינו נוטל קמח אלא מלא שלש אצבעותיו על פס ידו ולא יותר, וכדי שלא יהיה מבורץ ומבצבץ ויוצא, מוחק מלמטה באצבע קטנה ומלמעלה בגודל. ולא נדחו כלל דברי האומר שזו עבודה קשה מעבודות קשות שבמקדש ושיטת הגמרא כדברי. וכן פירשוה כל רבותי:
+
+Mishnah 3
+
+<b>ריבה שמנה.</b> ששיעור השמן. לוג לכל עשרון. ואם ריבה, שנתן שני לוגין או יותר לעשרון דחזו לשתי מנחות, פסול:
+<b>חיסר שמנה.</b> פחות מלוג שמן לעשרון סולת:
+<b>חיסר לבונתה.</b> שלא נתן בה אלא קורט אחד של לבונה. אבל אם יש בה שני קרטין כשרה, דכתיב (ויקרא ו׳:ח׳) את כל הלבונה אשר על המנחה, כל, משמע אפילו קורט אחד, דכל משמע כל דהוא כדכתיב (מלכים ב ד׳:ב׳) אין לשפחתך כל בבית. את, לרבות עוד קורט אחד, הרי שנים. ואילו ריבה לבונתה לא קתני, דלא פסל אלא כשריבה יותר על שני קומצים דאז ריבה יותר מדאי:
+<b>לאכול שייריה בחוץ.</b> חוץ לעזרה:
+<b>או להקטיר קומצה בחוץ.</b> דמחשבה פוסלת בין שחשב על אכילת אדם בין שחשב על אכילת מזבח, דכתיב (ויקרא ז׳:י״ח) ואם האכל יאכל, בשתי אכילות הכתוב מדבר אחת לאכילת אדם ואחת לאכילת מזבח, וההוא קרא במחשבה מיירי דכתיב (שם) המקריב אותו לא יחשב, בשעת הקרבה הוא נפגל ואינו נפגל ביום השלישי, אלמא במחשבה מיירי שחשב עליו לאכלו ביום השלישי:
+<b>פסולה.</b> דמחשבת חוץ למקומו פוסלת בקמיצת המנחה כמו שפוסלת בשחיטת הזבח. ומה שפוסל בזבח בשחיטה בקבלת הדם בהולכה בזריקת הדם, פוסל המנחה בקמיצה בנתינה בכלי שרת בהולכה בהקטרת הקומץ ולבונה, ארבעה כנגד ארבעה. והקומץ והלבונה עצמן חשובים גבי מנחה כמו הדם והאימורים אצל הזבח. ושיירי מנחה הנאכלים, כבשר הזבח הנאכל. ובפרק ב׳ דזבחים מפורשים כל הני פסולי והתם ילפינן להו כולהו מקראי:
+<b>לאכול דבר שדרכו לאכול.</b> כגון שיריים:
+<b>דבר שדרכו להקטיר.</b> כגון הקומץ. אבל אם חשב לאכול הקומץ או להקטיר השיריים חוץ לזמנו, לא פסל, דבטלה דעתו אצל כל אדם:
+<b>ובלבד שיקרב המתיר.</b> הקומץ כהלכתו. כאילו היה כשר, שלא יהא שם שום פסול אלא הפגול בלבד. אבל אם יש בו פסול אחר אינו חשוב יותר פגול ואין בו כרת:
+<b>קמץ בשתיקה.</b> שלא חשב שום מחשבת פסול בשעת קמיצה:
+<b>ונתן בכלי והלך והקטיר חוץ לזמנו.</b> כלומר, שבשלשת עבודות הללו חשב על השיריים לאכלן חוץ לזמנו:
+
+Mishnah 4
+
+<b>קמץ חוץ למקומו.</b> חשב בשעת קמיצה לאכול השיריים חוץ לעזרה:
+<b>נתן בכלי הלך והקטיר חוץ לזמנו.</b> ובאחת משלשת עבודות הללו חשב על השיריים לאכלן חוץ לזמנו:
+<b>מנחת חוטא וקנאות.</b> יש בהן עוד פסול אחר המוציאן מידי פגול, כגון שלא לשמן, דאמרינן בריש פרקין דפסולות אם קמצן שלא לשמן, ושלשת שאר העבודות חשב עליהן חוץ לזמנן, או אפילו הראשונה חוץ לזמנה והשאר שלא לשמן, הוציאו מידי פגול:
+<b>או שקמץ או נתן בכלי או הוליך או הקטיר שלא לשמן.</b> כלומר אי זו מאלו שעשה שלא לשמן והשאר על מנת לאכול לשיריים חוץ לזמנו לא קרב המתיר כמצותו ואין בשיריים כרת:
+<b>כזית בחוץ כזית למחר.</b> חשב באחת מן העבודות שתי מחשבות חוץ לזמנו וחוץ למקומו. ועד השתא איירינן בשתי עבודות שחשב באחת חוץ לזמנו ובאחרת חוץ למקומו, ועכשיו מיירי שחשב בשתיהן בעבודה אחת. ולרבי יהודה איצטריך, דלא תימא בשתי עבודות הוא דפליג רבי יהודה דבתר קמייתא אזלינן, אבל בחדא עבודה מודה, קמשמע לן:
+<b>כזית למחר וכזית בחון.</b> אף על פי שחשב תחלה לחוץ לזמנו הוציאתו שניה מידי כרת:
+<b>אמר רבי יהודה זה הכלל כו׳</b> ר׳ יהודה פליג אתנא קמא בין בעבודה אחת בין בשתי עבודות. ואין הלכה כר׳ יהודה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הקומץ את המנחה.</b> מודה ר׳ יוסי שהוא פגול. משום דבעי למתני סיפא להקטיר לבונתה למחר ר׳ יוסי אומר פסול ואין בו כרת, מהו דתימא טעמא דר׳ יוסי משום דסבר אין מפגלין בחצי מתיר, כלומר שאם חשב לעבוד למחר עבודת חצי מתיר לא פיגל, והך לבונה חצי מתיר הוא, דבין הקטרת קומץ ולבונה מתירים השיריים, ואפילו רישא כי חשב בהקטרת קומץ עבודת חצי מתיר היא ופליג רבי יוסי, קא משמע לן דבהא מודה. דטעמא לאו משום הכי הוא, אלא משום דאין מתיר מפגל את המתיר:
+<b>מה שנה זו מן הזבח.</b> שהשוחטו על מנת להקטיר אימורים למחר פגול:
+<b>אינה מן המנחה.</b> אינה ממין המנחה כמו הקומץ, ואע״פ שהוא ממתירי המנחה. דקסבר רבי יוסי שאין מתיר מפגל את המתיר, שאין עבודת מתיר זה שהוא קומץ מועלת לפגל מתיר האחר שהיא הלבונה במחשבה שהוא מחשב על הלבונה בעבודת הקומץ. ורבנן אמרי ליה, כי אמרינן דאין מתיר מפגל את המתיר, היכא דלא אקבע בחד מנא, כגון שני כבשי עצרת דשניהם מתירים את הלחם, ואם שחט אחד מהם על מנת לאכול את חבירו למחר שניהם כשרים. אבל היכא דאקבעו בחד מנא, כגון קומץ ולבונה ששניהם בכלי אחד, מועלת מחשבת מתיר זה לפגל מתיר אחר. והלכה כחכמים:
+
+Mishnah 2
+
+<b>שחט שני כבשים.</b> של עצרת, דכתיב בהו שני כבשים בני שנה לזבח שלמים, ואותן כבשים מתירין ומקדשין לשתי הלחם, שאין הלחם קדוש אלא בשחיטת שני כבשים, הואיל והוזקקו עמו בתנופה. ושאר כבשים של עצרת, דמוספים נינהו:
+<b>לאכול אחת מן החלות למחר.</b> וזמן אכילת החלות אינו אלא ליום ולילה, כדין מנחה, שנאמר בה כחטאת וכאשם:
+<b>הקטיר שתי בזיכין.</b> לשתי מערכות של לחם הפנים כדכתיב (ויקרא כ״ד:ו׳) ושמת אותם שתים מערכות, היתה על כל מערכת כף אחת שיש בו לבונה כדכתיב (שם) ונתת על המערכת לבונה זכה. ושתי הכפות הללו שבהם נתונה הלבונה נקראים שני בזיכים. והלבונה נקטרת כדכתיב (שם) והיתה ללחם לאזכרה. והלחם נאכל, וזמן אכילתו כל אותו שבת שמסירים אותו מן השלחן בלבד. ואם בשעה שהקטיר שני בזיכים של לבונה חשב על אחת מן המערכות של לחם לאכלו למחר, כלומר שלא בזמנו:
+<b>אותה חלה.</b> של שתי הלחם של עצרת:
+<b>ואותו הסדר.</b> של לחם הפנים:
+<b>זה וזה פגול.</b> שכולן נחשבים גוף אחד:
+<b>נטמאת אחת מן החלות.</b> דוקא כשנטמאת אחת משתי הלחם קודם זריקת דם הכבשים, או אחד מן הסדרים קודם הקטרת הבזיכים, הוא דאפליגו רבי יהודה ורבנן. אבל אם נטמא לאחר זריקת הדם או לאחר הקטרת הבזיכים, דברי הכל הטמא בטומאתו והטהור יאכל:
+<b>שאין קרבן צבור חלוק.</b> בגמרא מסיק דלא מקרא ולא מסברא אמרה רבי יהודה למלתיה, אלא גמרא ערוך בידו. וכך היה מקובל מרבותיו שאין קרבן צבור חלוק ואם נפסל חציו נפסל כולו:
+
+Mishnah 3
+
+<b>התודה מפגלת את הלחם.</b> שהלחם בא בשביל התודה והוא טפל לה, ואין התודה טפילה ללחם. וכן שני כבשים של עצרת, שתי הלחם הבאים עמהם הם טפלים לכבשים ואין הכבשים טפלים ללחם, והעיקר מפגל הטפל ואין הטפל מפגל העיקר. ואי אשמועינן תנא האי דינא בתודה ולא אשמועינן בכבשים של עצרת הוה אמינא התם הוא דכי מפגל לחם לא מפגלא תודה משום דלא הוזקקו בתנופה עם החלות, אבל כבשים דהוזקקו בתנופה עם החלות דכתיב (ויקרא כ״ג) והניף הכהן אותם על לחם, אימא כי מפגל לחם לפגלו נמי כבשים. ואי תנא כבשים, הוה אמינא התם כי מפגלי כבשים מפגל לחם משום דהוזקקו זה עם זה בתנופה, אבל תודה דלא הוזקקו אימא כי מפגל בתודה לא מפגלי בחלות, צריכא:
+
+Mishnah 4
+
+<b>הזבח מפגל את הנמכים.</b> והשותה מהן ענוש כרת:
+<b>משקדשו בכלי.</b> לאחר ששמו אותם בכלי שרת, שהכלי מקדשן קדושת עולם דשוב אין להם פדיון:
+<b>דברי ר׳ מאיר.</b> דרבי מאיר סבר שנסכים מתפגלים, לפי שהדם של הזבח הוא שמכשיר ומתיר אותן למזבח, והואיל ויש להן מתיר, מתפגלים במחשבת חוץ לזמנו. וחכמים פליגי עליה בפרק בית שמאי במסכת זבחים [דף מ״ד] ואמרי שהנסכים אין להם מתיר, לפיכך אין מתפגלין. ואין הלכה כרבי מאיר:
+
+Mishnah 5
+
+<b>פיגל בקומץ.</b> בהקטרת הקומץ חשב על השיריים לאכלן שלא בזמנן:
+<b>עד שיפגל בכל המתיר.</b> והקטרת אחד מהן חצי מתיר הוא, דאיכא נמי הקטרת חבירו, שאין שיירי המנחה מותרים באכילה לכהן עד שיקטירו הקומץ והלבונה:
+<b>במנחת חוטא ובמנחת קנאות.</b> שאין בהן לבונה, והקומץ לבדו הוא המתיר:
+<b>שחט אחד מן הכבשים.</b> של כבשי עצרת. ואין הלחם מותר אלא אחר שישחטו שניהן:
+<b>הקטיר אחד מן הבזיכין.</b> והרי אין מתיר הלחם אלא הקטרת שניהם:
+<b>ר׳ מאיר אומר פגול.</b> דסבר חצי מתיר נמי מפגל. ואין הלכה כרבי מאיר:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>הקומץ את המנחה לאכול.</b> חוץ לזמנו:
+<b>דבר שאין דרכו לאכול.</b> כגון הקומץ והלבונה:
+<b>ולהקטיר.</b> חוץ לזמנו:
+<b>דבר שאין דרכו להקטיר.</b> השיריים שדרכן לאכול ואין דרכן להקטיר:
+<b>כשר.</b> דאין זו חשובה מחשבה, דבטלה דעתו אצל כל אדם:
+<b>רבי אליעזר פוסל.</b> דכתיב (ויקרא ז׳:י״ח) ואם האכול יאכל מבשר זבח שלמיו, בשתי אכילות הכתוב מדבר, אחת אכילת אדם ואחת אכילת מזבח, לומר לך כשם שפוסלת אכילת אדם לאדם כגון שיריים אם חשב עליהם לאדם לאכלם חוץ לזמנו, ואכילת מזבח למזבח כגון קומץ אם חשב עליו להקטירו שלא בזמנו, כך פוסלת מחשבת אכילת אדם כגון שיריים אם חשב עליהם למזבח להקטירן חוץ לזמנן, מדאפקינהו רחמנא לתרווייהו בלשון אכילה שמע מינה כי הדדי נינהו, ומחשבים מזו לזו. ורבנן סברי, להכי אפקה רחמנא להקטרה בלשון אכילה, לומר לך מה אכילה בכזית אף מחשבת הקטרה בכזית. ולעולם אכילה כאורחיה משמע, קומץ למזבח ושיריים לאדם. והלכה כחכמים:
+
+Mishnah 2
+
+<b>לא יצק.</b> סדר המנחה, בתחלה נותן שמן בכלי, ואח״כ נותן את הסולת, ואח״כ חוזר ויוצק שמן ובולל והכי מפרש בפרק אלו המנחות נקמצות [דף ע״ה]:
+<b>לא יצק ולא בלל כשר.</b> כגון שנתן כל השמן שבלוג במתן ראשון שהוא קודם לעשייתה. דאי חיסר שמנה אמרינן בפרק קמא [דף י״א] שהיא פסולה. ובגמרא בפרקין מוכח דיציקה מעכבת, ומפרש לא יצק, לא יצק כהן אלא זר, דמקמיצה ואילך מצות כהונה אבל יציקה ובלילה כשרים בזר. ולא בלל דקתני, על כרחך לא בלל כלל, דבלילה ודאי אינה מעכבת ומתניתין הכי קאמר, לא יצק כהן אלא. זר, או לא בלל כלל, כשר:
+<b>לא פתת.</b> [כדכתיב] (ויקרא ב׳) פחות אותה פתים. אע״ג דבמנחת מחבת בלבד כתיב, הוא הדין לכל המנחות הנאפות תחלה, כגון מחבת ומרחשת ומאפה, מצוה לפותתן כולן ואח״כ קומץ. וזה אם לא פתת אלא כדי קמיצה, כשר:
+<b>לא מלח.</b> כל המנחה כולה, אלא הקומץ. דאילו מליחת הקומץ מעכבת היא:
+<b>לא הניף.</b> במנחת חוטא ומנחת קנאות דטעונות תנופה:
+<b>לא הגיש.</b> כדכתיב (שם) והגישה אל המזבח. שהכהן מוליכה אצל המזבח ומגישה בקרן דרומית מערבית כנגד חודה של קרן:
+<b>פתיתים מרובות.</b> גדולות יותר מהדין שמפורש בהן מנחת ישראל כופל אחת לשנים ושנים לארבע ומבדיל. ואיצטריך לאשמועינן פתיתים גדולות ואע״ג דאשמועינן דאי לא פתת כשרה. דסלקא דעתך אמינא דהתם הוא דאיכא תורת חלות עליהן, אבל הכא דלאו תורת חלות איכא ולא פתיתים איכא אימא לא, קמ״ל:
+<b>ולא משחן.</b> הרקיקים הטעונים משיחה, כדכתיב (שמות כ״ט) ורקיקי מצות משוחים בשמן, אחר אפייתן מושחן וחוזר ומושחן עד שיכלה כל השמן שבלוג:
+<b>במנחת כהנים כשרה.</b> שכולן כליל כמוהו:
+<b>במנחת כהן המשיח ובמנחת נסכים פסולה.</b> לפי שהקומץ דמנחת ישראל בלילתו עבה. לוג אחד שמן לעשרון סלת, ומנחת נסכים ושל כהן משיח בלילתן רכה, שלשה לוגים לעשרון, כדכתיב במנחת נסכים (במדבר ט״ו) עשרון בלול ברביעית ההין שמן, ובמנחת כהן המשיח הוא אומר (ויקרא ו׳) סולת מנחה תמיד. הרי היא לך כמנחת התמיד שהיא עשרון סולת בלול ברביעית ההין:
+<b>והן בולעות זו מזו.</b> הקומץ בולע ממנחת נסכים וממנחת כהן משיח, ורבה שמנן של מנחות הללו על הקומץ ומבטלות ליה, והוי מנחה שלא הוקטר קומצה ופסולה הנקמצת. אבל מנחת נסכים כשרה ולא הוי כריבה שמנה, כיון שלא מדעת עירבו השמן שבולעתו בטל לגבה וכמאן דליתיה. ואין הלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>אם יכול לקמוץ מזו בפני עצמה ומזו בפני עצמה.</b> שנפלה זו בצד זה של כלי וזו בצד זה ונשאר מהן כדי קומץ שלא נתערב, כשרות, ואם לאו, פסולות. דאמר בתורת כהנים מסלתה ולא מסולת חברתה:
+<b>לא יקטיר.</b> ואפילו כל המעורבת, דאין הקטרה מצוה אלא בקומץ, ומקמץ נמי לא קמיץ שני קומצים דילמא בכל קומץ יש מזה שנתערב וליכא קומץ שלם מחד מנחה:
+<b>ואם הקטיר.</b> כל המעורבת, היא לא עלתה לבעלים, דהא לא נקמצה ואין מנחת נדבה ניתרת בלא קמיצה:
+<b>נתערב קומצה בשייריה.</b> לא יקטיר את כולה משום דהשיריים אסורים להקטיר דכתיב (ויקרא ב׳:י״א,) לא תקטירו ממנו אשה לה׳, כל שממנו לאישים הרי הוא בבל תקטירו:
+<b>נטמא הקומץ והקריבו, הציץ מרצה.</b> דכתיב (שמות כ״ח:ל״ח) ונשא אהרן את עון הקדשים, אינו נושא אלא עון טומאה, שיש בה צד קל שהותרה מכללה בצבור, דכתיב בתמיד במועדו, ואפילו בטומאה:
+<b>ואינו מרצה על היוצא.</b> ואע״ג דיש בו נמי צד קל שהותר מכללו בבמה, שנאסר יוצא במשכן והותר בבמה שבנוב וגבעון שלא היו שם קלעים, אעפ״כ אין הציץ מרצה ביוצא, דכתיב (שם) לרצון להם לפני ה׳, עון דלפני ה׳ אין, עון דיוצא לא:
+
+Mishnah 4
+
+<b>כמדת ר׳ אליעזר כשרה.</b> על דעתו של ר׳ אליעזר דאמר בפרק כיצד צולין, דם אע״פ שאין בשר, הכי נמי קומץ אע״פ שאין שיריים כשר להקטיר קומץ:
+<b>כמדת ר׳ יהושע.</b> דאמר אם אין בשר אין דם, הכי נמי פסול להקריב הקומץ. והוא שלא נשתייר דבר מן השיריים שלא נטמא. והלכה כרבי יהושע:
+<b>שלא בכלי שרת.</b> שלא קידש הקומץ בכלי שרת. אבל בתחלת המנחה כולי עלמא לא פליגי דבעי כלי, כדאמרינן בפרק שתי הלחם:
+<b>ורבי שמעון מכשיר.</b> טעמא דר״ש מפרש בגמרא, משום דאמר קרא (ויקרא ו׳:י׳) קודש קדשים היא כחטאת וכאשם, ומדאקיש רחמנא מנחה לחטאת דעבודתו במתנה באצבע ממש, שמע מינה דקומץ המנחה נמי אם רצה עובדה בידו בלא כלי. ובלבד שיעבוד בידו הימנית, דומיא דחטאת שנאמר בו אצבע דכתיב ביה (שם ד׳) ולקח הכהן מדם החטאת באצבעו, וכל מקום שנאמר אצבע וכהונה אינו אלא ימין. ואין הלכה כר״ש:
+<b>הקטיר קומצה פעמים.</b> חצי קומץ בפעם אחת וחצי קומץ בפעם אחרת. ודוקא נקט פעמים ותו לא, דאין קומץ פחות משני זיתים וכי פליג ליה לשתי פעמים נמצא שאין הקטרה בפחות מכזית ולפיכך כשרה, אבל אם חילקה לשלש או לארבע פעמים, דעביד להו הקטרה פחותה מכזית, פסולה:
+
+Mishnah 5
+
+<b>מיעוטו מעכב את רובו.</b> שאם חסר כל שהוא פסול, דאמר רחמנא מלא קומצו:
+<b>העשרון.</b> מנחה שהיא פחותה מעשרון אפילו כל שהוא פסולה:
+<b>היין.</b> חצי ההין לפר, ושלישית ההין לאיל, ורביעית ההין לכבש. וכן השמן בין למנחת נסכים שהוא כשיעור היין, בין למנחת נדבה שהוא לוג אחד שמן:
+<b>הסולת והשמן.</b> של מנחה:
+<b>מעכבים זה את זה.</b> דכתיב (שם ב׳) מגרשה ומשמנה:
+<b>הקומץ והלבונה מעכבים זה את זה.</b> דכתיב (שם ו׳) והרים ממנו בקומצו וגו׳ על כל לבונתה:
+
+Mishnah 6
+
+<b>שני שעירי יום הכיפורים.</b> השעיר אשר עלה עליו הגורל לה׳ ושעיר המשתלח לעזאזל:
+<b>שני כבשי עצרת.</b> שני כבשי שלמים שבאים חובה על שתי הלחם:
+<b>שתי חלות.</b> שתי הלחם של עצרת:
+<b>ושני סדרים.</b> שתי מערכות של לחם הפנים, שש חלות לכל מערכת:
+<b>שני בזיכין.</b> שתי כפות שבהן הלבונה, ונתונים על שתי המערכות:
+<b>הסדרים והבזיכין מעכבין זה את זה.</b> שאם אין מערכות של לחם על השלחן לא יתן בו את הבזיכין של לבונה. ואם אין בזיכין לא יתן את הלחם:
+<b>שני מינים שבנזיר.</b> חלות מצות ורקיקי מצות:
+<b>ושלשה שבפרה אדומה.</b> עץ ארז ואזוב ושני תולעת:
+<b>ארבעה שבתודה.</b> ארבעה מינים של לחם שמביאים על שלמי תודה, חלות מצות, ורקיקי מצות, וסולת מורבכת, וחלות לחם חמץ:
+<b>ארבעה שבלולב.</b> לולב ואתרוג הדס וערבה. אם נוטל ארבעתן בכל היום כולו אע״פ שנוטל אחד מהן בשחרית ואחד בין הערבים יצא, דקיימא לן לולב אין צריך אגד. אבל אם חסר אחד מן המינים ונטל כל השלשה, לא קיים מצוה כלל:
+<b>ארבעה שבמצורע.</b> עץ ארז ואזוב ושני תולעת והצפור החיה:
+<b>שבע הזיות שבפרה.</b> אדומה. דכתיב (במדבר י״ט) והזה אל נוכח פני אוהל מועד מדמה שבע פעמים:
+<b>שבע הזיות של בין הבדים.</b> ביום הכיפורים. דכתיב (ויקרא י״ז) ולפני הכפורת יזה שבע פעמים:
+<b>ושעל הפרוכת ושעל מזבח הזהב.</b> ביום הכיפורים, ובפר כהן משיח, ובפר העלם דבר של צבור, ושעירי עובדה זרה. שכל אלו טעונים הזיה על הפרוכת ועל מזבח הזהב כמו שמפורש בפרשת ויקרא ובאחרי מות. ושעירי עבודה ורה מרבינן להו מקרא דכתיב (שם ד׳) ועשה לפר כאשר עשה לפר החטאת. לפר, זה פר כהן משיח. החטאת, אלו שעירי עובדה זרה. וארבע מתנות שעל ארבע קרנות שעל מזבח הזהב נמי מעכבות זו את זו, אף על פי שלא הוזכרו במשנה:  
+
+Mishnah 7
+
+<b>שבעה קני מנורה.</b> כדכתיב (שמות כ״ה) וששה קנים יוצאים מצדיה, והקנה האמצעי, הרי שבעה קני מנורה:
+<b>שתי פרשיות שבמזוזה.</b> שמע והיה אם שמוע:
+<b>ואפילו כתב אחד מעכבן.</b> אפילו אות אחת שהיא דבוקה לחברתה ואינה מוקפת גויל כהלכתה פסול במזוזה ובתפילין ובספר תורה:
+<b>ארבע פרשיות שבתפילין.</b> קדש והיה כי יביאך שמע והיה אם שמוע:
+<b>מעכבות זו את זו.</b> בין בתפלה של ראש שכותבין כל פרשה ופרשה בקלף בפני עצמו, בין בתפלה של יד שכל ארבעתן כתובים בקלף אחד:
+<b>ארבעתן ארבע מצות.</b> ואין מעכבות זו את זו ואין הלכה כרבי ישמעאל:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>התכלת אינה מעכבת את הלבן.</b> אע״ג דמצוה לתת שני חוטין של תכלת ושני חוטין של לבן, או חוט אחד של תכלת ושלשה חוטים של לבן, אפילו הכי אין זה מעכב את זה, ואם נתן ארבעתן [של תכלת או ארבעתן] של לבן, יצא:
+<b>תפלה של יד אינה מעכבת של ראש.</b> רמב״ם כתב, דוקא ששתיהן מצויין אצלו, אבל אם אין מצויה אצלו אלא אחת מהן, לא יניח האחת עד שימצא האחרת, גזרינן שמא יטעה ויסמוך על אחת תמיד. וזה דלא כהלכתא, דמאן דאמר הכי בגמרא [מנחות מ״ד ע״א] הדר ביה מכח מה שהקשו לו ואלא מאן דלית ליה תרתי מצות חדא מצוה נמי לא לעביד, בתמיה. והלכה, בין ששניהן מצויין אצלו בין שאין מצויין אצלו אינן מעכבות זו את זו, וכן הורו כל רבותי הלכה למעשה:
+<b>הסולת והשמן.</b> של מנחת נסכים:
+<b>אין מעכבין את היין.</b> של נסכים שאם הביאו את היין בלא סולת ושמן מנסכו:
+<b>המתנות של מזבח החיצון.</b> כגון ארבע מתנות של חטאת:
+<b>אין מעכבות זו את זו.</b> שאם לא נתן אלא אחת כיפר. דכתיב (דברים י״ב:כ״ז) ודם זבחיך ישפך, שפיכה אחת משמע:
+
+Mishnah 2
+
+<b>הפרים והאילים והכבשים.</b> הנך דכתיבי בפרשת אמור אל הכהנים והקרבתם על הלחם שבעת כבשים תמימים בני שנה ופר בן בקר אחד ואילים שנים, הבאים עם שתי הלחם של עצרת, אינם מעכבים הפרים שנים ואיל אחד ושבעה כבשים של מוספים של עצרת הכתובים בפרשת פנחס. שאין [שני] פרים של מוספים מעכבין הפר של שתי הלחם, ולא הפר של שתי הלחם מעכב שני פרים של מוספים. וכן שני אילים של שתי הלחם אינן מעכבין האיל אחד של מוספים, ולא איל אחד של מוספים מעכב שני האילים של שתי הלחם. וכן הכבשים אין מעכבין אלו את אלו:
+<b>רבי שמעון אומר אם היו להם פרים מרובין.</b> כלומר, דמים כדי לקנות פרים כדי צרכן, ולא היו להם דמים לקנות נסכים, יביאו פר אחד ונסכיו. ומפיק לה מקרא דכתיב (יחזקאל מ״ו:ז׳) איפה לפר ואיפה לאיל יעשה מנחה ולכבשים כאשר תשיג ידו, וכי מדת פרים ואילים אחת היא, והלא מנחת פרים שלשה עשרון ומנחת אילים שני עשרון, אלא להודיעך שמוטב להביא פר אחד איל אחד עם איפתו, מדה הראויה לו, מלהביא פרים מרובים ואילים מרובים בלא מנחתם. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>הפר והאילים והכבשים והשעיר.</b> הבאים בגלל הלחם. וכולן עולות, חוץ מן השעיר שהוא חטאת:
+<b>אין מעכבין את הלחם.</b> שאם הביאו שתי הלחם של עצרת בלא הקרבנות הללו, מקודשין:
+<b>הלחם מעכב את הכבשים.</b> הנך כבשים הן שני כבשים דשלמים שהוזקקו לתנופה עם הלחם:
+<b>והכבשים אין מעכבים את הלחם.</b> שאם לא נמצאו כבשים מביאים שתי הלחם והן קדושים כאילו הביאום עם הכבשים:
+<b>קרבו כבשים בלא לחם.</b> שהרי לא היה להם לחם במדבר אלא המן:
+<b>הלכה כדברי בן ננס.</b> דכבשים מעכבים את הלחם:
+<b>אבל אין הטעם כדבריו.</b> דהוא אומר במדבר קרבו כבשים דשלמים ולא היא:
+<b>שכל האמור בחומש הפקודים.</b> בספר במדבר. כגון קרבנות מוספים האמורים בפרשת פנחס, קרבו במדבר:
+<b>וכל האמור בת״כ.</b> דהיינו בספר ויקרא. לא קרבו במדבר. והנך כבשים האמורים באמור אל הכהנים כגון הנך שבעה כבשים ופר ואילים דעולה דעל הלחם ושני כבשים דשלמים לא קרבו במדבר:
+<b>לחם בלא כבשים אין לו מי יתירנו.</b> שאין הלחם מותר באכילה לכהנים עד שיקרבו כבשים. והלכה כר׳ שמעון:
+
+Mishnah 4
+
+<b>התמידים אינן מעכבין את המוספים.</b> בגמרא מפרש דלענין קדימה קאמר דאין מעכבין זה את זה, דאי בעי תמידין מקריב ברישא ואי בעי מוספין מקריב ברישא. ואע״ג דכתיב וערך עליה העולה, ומשמע העולה דהיינו עולת תמיד תהא ראשונה לכל הקרבנות, אין זה אלא למצוה בעלמא אבל לא לעכב:
+<b>אמר רבי שמעון אימתי כו׳</b> בגמרא מפרש דמתניתין חסורי מחסרא והכי קתני, לא הקריבו כבש בבוקר לא יקריבו בין הערבים, במה דברים אמורים שלא נתחנך המזבח, אבל נתחנך המזבח יקריבו בין הערבים. אמר ר׳ שמעון אימתי בזמן שהיו אנוסים או שוגגים, אבל אם היו מזידים ולא הקריבו כבש בבוקר, לא יקריבו בין הערבים. והכי פירושו, לא הקריבו התמיד של שחר לא יקריבו התמיד של בין הערבים, דהכי מדרש קרא, אם את הכבש אחד תעשה בבוקר הוכשר שני ליקרב בין הערבים, ואי לא לא. במה דברים אמורים שלא נתחנך מזבח, דהאי קרא בחינוך כתיב בפרשת ואתה תצוה, דכתיב לעיל מיניה וזה אשר תעשה על המזבח. אבל נתחנך מזבח, שכבר הקריב עליו קרבנות, אפילו לא הקריב תמיד של שחר יקריב תמיד של בין הערבים, דכתיב בפרשת פנחס ואת הכבש השני תעשה בין הערבים כמנחת הבקר וכנסכו, ובההוא קרא לא כתיב את הכבש האחד תעשה בבוקר, ותניא בספרי האי קרא למה נאמר, והלא נאמר למעלה בפרשה ואת הכבש השני תעשה כו׳, לפי שנאמר עמו את הכבש אחד תעשה בבוקר, הרי שלא הקריבו של שחר שומע אני שלא יקריבו של בין הערבים, תלמוד לומר קרא בתרא ואת הכבש השני, מגיד לך שאם לא הקריב של שחר יקריב של בין הערבים. אבל אם מזידים כו׳ לא יקריבו בין הערבים, אותן המזידים, אבל כהנים אחרים יכולים להקריב:
+<b>לא הקטירו קטורת בבוקר יקטירו בין הערבים.</b> דקטורת לא שכיחא בחד גברא שיקטיר קטורת פעמים רבות כמו בעולה, כדאמרינן ביומא [כ״ו ע״א] שלא שנה בה אדם מעולם מפני שהיא מעשרת דכתיב (דברים ל״ג:י׳) ישימו קטורה באפך וסמיך ליה ברך ה׳ חילו, הלכך לא קנסינן להו, שמתוך שהיא חביבה עליהם לא פשעי בה ואינו מצוי שיניחו אותה מזידין. ואין הלכה כר׳ שמעון בשתיהן:
+<b>שאין מחנכים את מזבח הזהב אלא בקטורת הסמים.</b> של בין הערבים. דכתיב (שמות ל׳:ז׳) בבוקר בהטיבו את הנרות יקטירנה, כלומר כשמדשן את המנורה מן האפר שיש שם מהדלקת הנרות. ואי לאו דעבד הדלקה באורתא מאי בעי למתקן בצפרא, אלמא חינוך המנורה בין הערבים. וכיון דמנורה נתחנכה בערב, קטורת נמי נתחנכה בערב, דכתיב (שם) ובהעלות אהרן את הנרות בין הערבים יקטירנה:  
+
+Mishnah 5
+
+<b>חביתי כהן גדול.</b> מנחת כהן גדול שמביא בכל יום. ועל שם דכתיב בה (ויקרא ו׳:י״ד) על מחבת בשמן תעשה, משום הכי קרי לה חביתין:
+<b>לא היו באות חצאין.</b> שלא יביא מביתו חצי עשרון בבוקר וחצי עשרון בערב:
+<b>ולא חצי עשרונו של ראשון.</b> שנשאר מן העשרון שלם שהביא הראשון שמת ולא קרב אלא חציו:
+<b>ושני חציין אובדים.</b> חצי עשרונו של ראשון שמת וחצי עשרונו של זה שעמד:
+<b>משל צבור.</b> דכתיב חק עולם, חק זה יהא משל עולם, כלומר משל צבור מתרומת הלשכה:
+<b>רבי יהודה אומר משל יורשים.</b> דכתיב (שם) והכהן המשיח תחתיו מבניו. והכי משמע, והכהן המשיח שמת, תחתיו אחד מבניו יעשה אותה:
+<b>ושלימה היתה קריבה.</b> כל זמן שהיא באה משל צבור לר׳ שמעון או משל יורשים לר׳ יהודה, שלימה היתה קריבה, עשרון שלם ולא חצי עשרון. ר׳ שמעון מפיק ליה מכליל תקטר, שלא יקטירוה לחצאים אלא כולה כשהיא באה משל צבור. ור׳ יהודה מפיק לה מדכתיב מבניו יעשה אותה, כשאחד מבניו מקריב לאחר שמת אביו דהיינו היורשים, יעשה אותה ולא חציה. והלכה כר׳ יהודה שמשל יורשים היא באה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כל המנחות באות מצה חוץ מחמץ שבתודה.</b> דכתיב (ויקרא ז׳:י״ג) על חלות לחם חמץ:
+<b>ושתי הלחם.</b> דכתיב (שם כ״ג) חמץ תאפינה:
+<b>שאור היה בודה להן מתוכן.</b> מתוך עשרון דתודה ושתי הלחם היה מוציא שאור, שהיה לש מן הסולת מעט לאחר שנמדד וטומנו בסולת ומתחמץ מאליו וממנו מחמץ השאר, שממקום אחר לא היה יכול להביא שלא תהא מנחה יתירה:
+<b>היא אינה מן המובחר.</b> שאינה מחמצת יפה. לפי שאין לה שאור מחומץ יפה:
+<b>אלא מביא שאור.</b> שמחומץ יפה מתוך ביתו, ונותן לתוך העשרון ומוסיף וממלא סולת:
+<b>אף היא היתה חסרה או יתירה.</b> כגון אם השאור עבה ומגובל בקושי עם מעט מים, אינו מחזיק נפח גדול כאילו היה קמח ונמצא העשרון יותר, לפי שאם לא היה שאור מגובל היה נפחו גדול מעכשיו. ואם אינו מגובל יפה שנתן בו מים הרבה, נמצא נפחו גדול משאילו היה קמח ונמצא עשרון חסר, שאם לא בשביל המים לא יהיה מלא. והלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>שנאמר כל המנחה אשר תקריבו לה׳ לא תעשה חמץ.</b> ארישא קאי דקתני ומשתמרות שלא יחמיצו, וקודם קמיצה משתעי. ושייריה ילפינן מקרא אחרינא דכתיב (שם ו,) לא תאפה חמץ חלקם, אף חלקם של כהנים שהם שיירי המנחה שנשארו מן הקומץ, אף זו לא תאפה חמץ. ובחמץ דוקא הוזהרו על השיריים, אבל מותר ללוש אותם בדבש ולטגנן בו:
+<b>עריכתה.</b> שמתעסק בה בידים אחר לישה. וחייבין על כל אחת ואחת, לפי שנאמר לא תעשה חמץ, יכול לא יהא חייב אלא אחת, תלמוד לומר לא תאפה, אפייה בכלל היתה ולמה יצאת להקיש אליה, מה אפייה מיוחדת שהיא מעשה יחידי וחייבין עליה בפני עצמה, אף אני אביא לישתה ועריכתה וכל מעשה יחידי שבה, לאתויי קיטוף שהוא מעשה יחידי וחייבין עליה בפני עצמה. וקיטוף הוא שמחליק פניה במים ואע״ג דלא מחזי כל כך מעשה:
+
+Mishnah 3
+
+<b>מנחת סולת.</b> המתנדב מנחה סתם, מביא סולת ושמן ולבונה ובוללה וקומצה כמו שהיא קודם אפייה. ובדידה כתיב שמן ולבונה, וכל הני אחריני גמרי ממנחת סולת דכתיב בה נפש, דמשמע דכל מנחת יחיד טעונה שמן ולבונה:
+<b>והחלות והרקיקין.</b> למנחת מאפה תנור קרי החלות והרקיקין. דאי בעי חלות מייתי ואי בעי רקיקין מייתי:
+<b>ומנחת כהנים.</b> כהן שהתנדב אחת מחמשת מנחות הללו:
+<b>מנחת כהן משיח.</b> מנחת חביתין:
+<b>גוי.</b> מתנדב מנחה, כדילפינן מאיש איש, מלמד שהנכרים מביאין נדרים ונדבות כישראל:
+<b>ומנחת נשים.</b> אשה שהתנדבה מנחה:
+<b>ומנחת נסכים.</b> לא בעי לבונה, דשמן נאמר בה ולא לבונה:
+<b>ולחם הפנים.</b> כתיב ביה (ויקרא כ״ד:ז׳) ונתת על המערכת לבונה זכה, ולא כתיב ביה שמן:
+<b>שתי החלות.</b> של עצרת, לא הוזכר בהן לא שמן ולא לבונה:
+<b>מנחת חוטא ומנחת קנאות.</b> בהדיא כתיב בהו (שם ה׳) לא ישים עליה שמן ולא יתן עליה לבונה:
+
+Mishnah 4
+
+<b>וחייב על השמן.</b> אם נתנו על מנחת חוטא או על מנחת קנאות:
+<b>נתן כלי.</b> שיש בו שמן:
+<b>על גבי כלי.</b> של מנחת חוטא:
+<b>לא פסלה.</b> ולא אמרינן הרי עבר על מה שכתוב בתורה לא ישים עליה שמן, שלא הזהירה תורה אלא שלא יתן השמן לתוך הסולת או לתוך הקמח:
+
+Mishnah 5
+
+<b>טעונות הגשה.</b> בחודה של קרן דרומית מערבית, כדכתיב (שם ב׳) והגישה אל המזבח:
+<b>והחלות והרקיקין.</b> מנחת מאפה תנור:
+<b>מנחת כהנים.</b> שהיא כולה כליל:
+<b>וכל שאין בהם קמיצה.</b> להתיר השיריים מן המנחה לכהנים, אין בהן הגשה. ואין הלכה כר״ש:
+
+Mishnah 6
+
+<b>לוג ואשם מצורע.</b> כתיב בהו והניף:
+<b>והבכורים כדברי ר׳ אליעזר בן יעקב.</b> גרסינן. כלומר, דשמעינן ליה בעלמא דאמר ביכורים טעונים תנופה והלכה כמותו:
+<b>ואימורי שלמי יחיד וחזה ושוק שלהן.</b> בהדיא כתיב בהו (ויקרא י, טו) שוק התרומה וחזה התנופה על אשי החלבים יביאו להניף:
+<b>אחד שלמי אנשים ואחד שלמי נשים.</b> טעונים תנופה:
+<b>בישראל אבל לא באחרים.</b> מפרש בגמרא דהכי קאמר, אחד אנשים ואחד נשים קרבנן טעון תנופה, ותנופה עצמה בישראל, אבל לא בידי נשים, דהכי תניא, בני ישראל מניפין ואין הגוים מניפין, בני ישראל מניפין ולא בנות ישראל מניפות:
+<b>שתי הלחם וכבשי שלמים של עצרת.</b> הבאים בגלל הלחם. כתיב בהו (שם כ״ג) והניף הכהן אותם על לחם הבכורים, ולא על ממש, אלא סמוך להם, כבשים בצד הלחם, כדברי רבי בברייתא. וכן הלכה:
+<b>שנאמר.</b> [במילואים] אשר הונף ואשר הורם (שמות כ״ט כ״ז), ומהונף והורם דמילואים ילפינן שאר תנופות. תנופה, מוליך ומביא. תרומה, מעלה ומוריד:
+<b>תנופה היתה במזרח.</b> כלומר, אף במזרח של מזבח יכול להניף, וכל שכן במערבו דקרוב יותר להיכל:
+<b>ותנופות קודמות להגשות.</b> בתחלה מניף ואחר כך מגיש. ובמנחת העומר ובמנחת קנאות איירי דטעונות תנופה והגשה, וכתיב במנחת קנאות (במדבר ה׳:כ״ה) והניף את המנחה לפני ה׳, והדר והקריב אותה אל המזבח:  
+
+Mishnah 7
+
+<b>שלשה מינין.</b> שלמי יחיד, ושלמי צבור שהם כבשי עצרת, ואשם מצורע. שלשה מינים הללו טעונים בין שלשתן שלש מצות, סמיכה, תנופה חיים, תנופה שחוטים:
+<b>שתים.</b> מצות מן השלש יש בכל מין ומין, והשלישית אין בהם. דאין בכל מין אלא שתים:
+<b>שלמי יחיד.</b> כתיב בהו סמיכה בויקרא:
+<b>ותנופה שחוטים.</b> בחזה ושוק שלהן, בצו את אהרן:
+<b>שלמי צבור.</b> כתיב בהו תנופה חיים, והניף הכהן אותם דהיינו חיים, ותנופה שחוטים, בחזה ושוק שלהן, דילפינן (מקדשי) [צ״ל משלמי] יחיד. אבל סמיכה לא בעו, דהלכתא גמירי לה דאין בכל קרבנות צבור אלא שתי סמיכות בלבד, סמיכה של שעיר המשתלח ושל פר העלם דבר של צבור:
+<b>אשם מצורע.</b> כתיב ביה תנופה חי, כדכתיב והניף הכהן אותם, בפרשת זאת תהיה. וסמיכה, דאי אפשר לקרבן יחיד שלא יסמוך ידו על ראש קרבנו:
+<b>אבל לא תנופה שחוט.</b> דמיעט רחמנא גבי שלמי יחיד, (ויקרא ז׳:ל׳) את החזה להניף אותו. אותו, למעוטי אשם של מצורע שאינו טעון תנופה שחוט:
+
+Mishnah 8
+
+<b>מרחשת עמוקה.</b> דכתיב (ויקרא ז׳) וכל נעשה במרחשת, בתוכה משמע, אלמא יש לה תוך:
+<b>ומעשיה רוחשין.</b> שהשמן נע ונד בתוכה. לשון הרומש על הארץ דמתרגמינן דרחיש. ויש שגורסין ומעשיה רכין, כלומר שלישתה רכה:
+<b>ומחבת צפה.</b> דכתיב (שם) על מחבת, משמע עליה ולא בתוכה, אלמא אין לה תוך:
+<b>צפה.</b> שאינה עמוקה אלא שוליה צפין אצל אוגניה. כמו צף על פני המים:
+<b>ומעשיה קשים.</b> שהעיסה שמטגנים בה לישתה קשה כדי שלא תשפך לחוץ, שהרי הכלי אין לו שפה:
+
+Mishnah 9
+
+<b>כופח.</b> מקום שפיתת קדירה אחת. ופעמים שמסיקים אותו ואופין בו עיסה:
+<b>רעפים.</b> טוול״ש בלע״ז. עשויין מחרס ומסיקין אותן בכבשן:
+<b>ויורות הערביין.</b> כמין גומא העשויה בקרקע וטוחה בטיט ומסיקין אש בתוכה עד שתתלבן ואופים בה עיסה:
+<b>אם רצה יביא מעשה כופח.</b> דכופח מין תנור הוא. ואין הלכה כר׳ יהודה:
+<b>מנחת מאפה.</b> כתיבי בה חלות ורקיקים:
+<b>לא יביא מחצה חלות.</b> דכל מנחות באות עשר עשר, וזה לא יביא חמש חלות וחמש רקיקין, אלא או הכל חלות או הכל רקיקין:
+<b>מפני שהוא קרבן אחד.</b> ששניהם כתובים במנחה אחת, הלכך יכול להביא מחצה ממין זה ומחצה ממין זה. ואין הלכה כר״ש:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>אלו מנחות נקמצות.</b> מנחת סולת נקמצת עיסה, ומנחת מחבת ומרחשת וחלות ורקיקים דהיינו מאפה, פותתן לאחר אפייתן. ובמנחת סולת כתיבה קמיצה בהדיא, ובאינך כתיב אזכרה, ואזכרה היינו קומץ:
+<b>מנחת גוים או נשים.</b> שהתנדבו אחת מאלו:
+<b>מנחת העומר.</b> אזכרה כתיב בה:
+<b>מנחת חוטא וקנאות.</b> כתיב בהו קמיצה:
+<b>מנחת חוטא של כהנים נקמצת.</b> אע״ג דמנחת כהן נשרפת כולה כדכתיב (ויקרא ו׳) וכל מנחת כהן כליל תהיה, מכל מקום בעיא קמיצה:
+<b>והקומץ קרב לעצמו והשיריים קרבין לעצמן.</b> אבל לתנא קמא אין מנחת כהן נקמצת אלא נקטרת כמות שהיא, דסבר כל מנחה ששייריה נאכלים נקמצת ושאין שייריה נאכלים אינה נקמצת. והלכה כתנא קמא:
+
+Mishnah 2
+
+<b>בזה יפה כח המזבח.</b> לא הוי צריך למיתני, דהא חזינן דבזה יפה כח המזבח ומלתא דפשיטא היא. אלא לאתויי המתנדב יין למזבח בלא קרבן, דלא תימא מזלפו על האישים על האש והוא נשרף וכלה ואין כח מזבח יפה בזה, קמ״ל דלא, אלא מנסכו כשאר נסכים ויורד לשיתין דהיינו כמין שני נקבים שהיו במזבח ויורדים למטה עד היסוד, כדי שיהיה כח המזבח יפה:
+<b>ובזה יפה כח הכהנים.</b> לאתויי שתי הלחם של עצרת אם הביאום בפני עצמן בלא כבשים, דלא תימא לשריפה עומדות ולא לאכילה כיון שלא קרבו כבשים שמתירים אותם, קמשמע לן דבזה יפה כח כהנים לעולם דלאכילה עומדות ולא לשריפה:
+
+Mishnah 3
+
+<b>הנעשות בכלי.</b> כגון מנחת מרחשת ומחבת שהן נעשות בכלי:
+<b>טעונות שלש מתנות שמן.</b> למעוטי מנחת מאפה תנור שאינה טעונה יציקה:
+<b>ומתן שמן בכלי קודם לעשייתן.</b> תחלה נותן שמן בכלי שרת ונותן סולת עליו, דכתיב במנחת מרחשת (ויקרא ב׳) סולת בשמן תעשה, כלומר תנתן, אלמא דטעונה מתן שמן קודם לעשייתה, ובמנחת מחבת כתיב בלילה ויציקה ולא כתיב בה מתן שמן בכלי תחלה, ובמרחשת כתיב מתן שמן ולא כתיב בה יציקה ובלילה, וגמרינן הך מהך, נאמר קרבנך במרחשת ונאמר קרבנך במחבת, וכיצד הוא עושה נותן שמן תחלה בכלי שרת ונותן עליו את הסולת, [וחוזר] ונותן עליה שמן ובוללן, הרי מתן שמן בכלי ובלילה, ולשה במים ואופה בתנור ופותתה ויוצק עליה שמן אחר פתיתה, וזו היא יציקה, הרי שלשתן, וקומץ ומקטיר את הקומץ והשאר נאכל לכהנים:
+<b>והחלות בוללן דברי רבי.</b> השתא מיירי במנחת מאפה תנור שהיא באה חלות או רקיקים, וכתיב בה (שם) סולת חלות מצות בלולות בשמן. רבי סבר חלות בלולות כתיב, שבוללן כשהן חלות. ורבנן סברי סולת בלולה כתיב מלמד שנבללת כשהיא סולת. והלכה כחכמים:
+<b>חלות טעונות בלילה והרקיקים משוחים.</b> דכתיב חלות בלולות, ולא רקיקים בלולים. רקיקים משוחים, ולא חלות משוחות:
+<b>כיצד מושחן כמין כי.</b> יונית, שהיא כמין ט׳ שלנו, כהפרשת גודל [של שמאל] מן האצבע [כזה C]:
+
+Mishnah 4
+
+<b>כל המנחות הנעשות בכלי.</b> הכא לאו למעוטי מנחת מאפה תנור אתא, דכתיב (ויקרא ב׳:ו׳) פתות אותה פתים וגו׳ מנחה, לרבות כל המנחות לפתיתה. אלא למעוטי שתי הלחם ולחם הפנים שאין טעונים פתיתה:
+<b>כופל אחת לשתים.</b> דכתיב פתות אותה פתים. פתות היינו שנים, דכיון דנשבר היינו שתי חתיכות, פתים מרבינן שתהא החתיכה לשתי חתיכות דהיינו ארבעה. יכול יעשנה פירורים, תלמוד לומר אותה פתים, ולא פתיתיה לפתיתים. וכולן פתיתין כזיתים, דסיפא דמתניתין לאו ר׳ שמעון קאמר ליה אלא דברי הכל היא, דלאחר שעשה פתיתין כזיתים כופל כל זית לשנים ושנים לארבעה:
+<b>מכפלה.</b> לא היה מכפלה לארבעה, אלא לשנים. דלא כתיב בה אלא מנחת פתים ולא פתות:
+<b>רבי שמעון אומר כו׳</b> ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>שיפה.</b> שמשפשף החטה בין ידו לכלי כדי שתהא נוחה להשיר קליפתה:
+<b>בעיטה.</b> שבועט בעובי אגרופו או בעובי פס ידו. והיה שף אחת ובועט שתים, שף שתים ובועט שלש, וחוזר ועושה כסדר הזה עד שגומר חמש מאות בעיטות לשלש מאות שיפות:
+<b>ה״ג ר׳ יוסי אומר בבצק.</b> כלומר, שיפה ובעיטה בבצק ולא בחטין. ואין הלכה כר׳ יהודה:
+<b>עשר עשר חלות.</b> ומנחת סולת נמי אע״ג דקודם אפייה נקמצת, אפילו הכי עשר חלות היא באה:
+<b>לחם הפנים.</b> בהדיא כתיב ביה י״ב חלות:
+<b>וחביתי כהן גדול.</b> נאמר בלחם הפנים חק עולם ונאמר בחביתי כהן גדול חק עולם, מה להלן י״ב חלות, אף כאן י״ב חלות, ומקריבין מהן שש חלות בבוקר ושש חלות בערב:
+<b>חוץ מחלות תודה שהן באות עשר.</b> כדבעינן למימר טעמא לקמן באידך פרקין. ואין הלכה כר׳ מאיר:
+
+Mishnah 6
+
+<b>העומר היה בא עשרון משלש סאין.</b> מנחת העומר שמביאין ממחרת הפסח היו קוצרין שלש סאין דהיינו איפה שעורים, וטוחנין אותו, ומניפין אותו בנפה י״ג פעמים עד שמעמידים סלתו על עשרון שהיא עשירית האיפה. וטעמא דבעי עשרון של עומר שלש סאים של שעורים, כיון דמתבואה חדשה הוא ושל שעורים יש בהן סובין הרבה וסולת מועט ולא אתי עשרונו מובחר אלא משלש סאין:
+<b>שתי הלחם שני עשרונים משלש סאין.</b> כיון דמחטים קאתו. אף על גב דמתבואה חדשה אתיין, דבעצרת תבואה של חטין חדשה היא. אפ״ה שתי עשרונים מובחרים אתו משלש סאין:
+<b>לחם הפנים עשרים וארבעה עשרונים.</b> דהכי כתיב (ויקרא כ״ד:ה׳) שתים עשרה חלות שני עשרונים יהיה החלה האחת:
+<b>מעשרים וארבע סאים.</b> כיון דמחטין אתו ומתבואה ישנה, נפיק עשרון מובחר מסאה:
+
+Mishnah 7
+
+<b>היה מנופה בשלש עשרה נפה.</b> זו למעלה מזו. וכל זה למצוה אבל לא לעכב, שאם הביא עומר עשרון מארבע סאין או שהביאו משני סאין, לא פסל:
+<b>רבי שמעון אומר לא היה לה קצבה.</b> דאפילו לכתחלה לא נתנו חכמים קצבה מכמה סאין חטין או שעורין מביאין עומר ושתי הלחם ולחם הפנים, אלא רואין בסולת שתהא מנופה כל צרכה ודיו. ואין הלכה כר׳ שמעון:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>התודה.</b> חמש סאין ירושלמיות שהן שש מדבריות. חמש סאין של ירושלים הן שש מאותן שהיו במדבר בימי משה. שהוסיפו על המדה שהיתה בימי. משה שתות. דקיימא לן מוסיפין על המדות ואין מוסיפין יותר משתות. ואותו שתות הוא שתות מלבר:
+<b>שתי איפות.</b> כלומר, הנך שש סאין הם שתי איפות, שהם עשרים עשרון, שהרי בכל איפה עשרה עשרונות:
+<b>עשרה, לחמץ.</b> עשרה עשרונים לעשר חלות חמץ שבתודה:
+<b>רבוכה.</b> חלוטה במים רותחין קרויה רבוכה. ורמב״ם פירש, רבוכה מרובה בשמן וקלויה בו, לפי שהיה בה שמן כנגד החלות והרקיקין:
+<b>נמצאו.</b> שלשה עשרונות ושליש לכל מין ומין. שבמצה:
+<b>שלש חלות לעשרון.</b> דהוה להו עשר חלות לשלשה עשרונות ושליש:
+<b>במדה ירושלמית.</b> שלא היו בה עשרונות אלא קבים, הוי הנך חמש סאין שלשים קבין. שהסאה ששה קבים. ובגמרא בברייתא מייתי מגזרה שוה שכל מין ומין מארבעה מינים שבתודה היו באים עשר חלות, ואמרו, נאמר כאן והקריב ממנו אחד מכל קרבן תרומה לה׳, ונאמר בתרומת מעשר [ממנו] תרומה לה׳, מה להלן אחד מעשר אך כאן אחד מעשר. ולמדנו שמין אחד של חמץ היה עשרה עשרונים כנגד שלש מינים של מצה, מדכתיב (ויקרא ז׳:י״ג) על חלות לחם חמץ, אמרה תורה כנגד חמץ הבא מצה:
+
+Mishnah 2
+
+<b>המלואים.</b> שהיו בימי משה. כשנתחנך אהרן ובניו לכהונה:
+<b>היו באים כמצה שבתודה חלות ורקיקים ורבוכה.</b> דכתיב במלואים (שם ח׳) ומסל המצות אשר לפני ה׳ לקח חלת מצה אחת וחלת לחם שמן אחת ורקיק אחד, חלת מצה אלו חלות, וחלת לחם שמן זו רבוכה דמוסיף בה שמן כנגד חלות ורקיקים, ורקיק זה רקיק:
+<b>נזירות.</b> לחמי נזיר, שנאמר (במדבר ו׳:ט״ו) וסל מצות סולת חלות בלולות בשמן ורקיקי מצות משוחים בשמן. ורבוכה לא הוזכר שם:
+<b>שני ידות.</b> שני חלקים של מיני מצה שבתודה היו בנזירות, וכדמפרש ואזיל:
+<b>נמצאו.</b> לנזירות:
+<b>עשר קבין.</b> שהרי בשלשה מיני מצה שבתודה היו חמשה עשר קבין, והוי להו עשרה שני ידות של חמשה עשר:
+<b>שהן שש עשרונות ועדוין.</b> כלומר, עוד שנוסף עליהן. שהרי היו שלשה עשרונים ושליש לכל מין כדאמרן לעיל גבי מצה שבתודה, נמצא לשני מינים שש עשרונות ושני שלישי עשרון, והיינו דקאמר שש עשרונות ועדוין:
+<b>ומכולן.</b> מכל ארבעה מינים שבתודה היו הכהנים נוטלים אחד מעשרה תרומה:
+<b>שלא יטול פרוס.</b> שבור וחתוך:
+<b>שיהיו כל הקרבנות שוין.</b> המינים יהו שוין, עשרה חלות לכל מין:
+<b>שלא יטול תרומה מקרבן על חבירו.</b> שאם היה ממין זה חמשה וממין זה חמשה עשר, נמצא מפריש מזה על זה:
+
+Mishnah 3
+
+<b>השוחט את התודה בפנים.</b> לפנים מן העזרה:
+<b>ולחמה חוץ לחומה.</b> בגמרא מוקמינן לה חוץ לחומת בית פאגי. רבותי פירשו חוץ לחומה החיצונה של ירושלים. [אבל חוץ לעזרה קדוש]. ואע״ג דכתיב (ויקרא ז׳:י״ב) והקריב על זבח התודה חלות, דמשמע לכאורה שיהא הלחם אצלה בשעת זביחה, לא דרשינן על בסמוך. ורמב״ם גורס בית בגי. ומפרש שהוא מקום קרוב להר הבית אלא שהוא חוץ לחומת הר הבית ושם אופים המנחות. ועל שם כך היו קורים לו בית בגי. לשון פת בג המלך:
+<b>עד שלא קרמו בתנור.</b> לאו לחם נינהו. אלא עיסה בעלמא:
+<b>שחטה.</b> על מנת לאכלה חוץ לזמנה, קדש הלחם ונפגל. על מנת לאכלה חוץ למקומה, קדש הלחם ונפסל. וטעמא דקדש הלחם, משום דפסולו בקודש, וקיי״ל כל שפסולו בקודש הקודש מקבלו:
+<b>שחטה ונמצאת טריפה לא קדש הלחם.</b> דפסולו קודם שחיטה הוא:
+<b>שחטה ונמצאת בעלת מום רבי אליעזר אומר קדש.</b> בגמרא מוקי לה בדוקין שבעין, דבכי האי מומא סבר ר׳ אליעזר דאם עלו לא ירדו הואיל ואין מומן ניכר, הלכך קדש הלחם. ואין הלכה כר׳ אליעזר:
+<b>שלא לשמה.</b> לא קדש הלחם, דכתיב (ויקרא ז׳:י״ג) על חלות לחם חמץ יקריב קרבנו על זבח תודת שלמיו, על זבח שנזבח לשם תודת שלמיו:
+<b>וכן איל המלואים.</b> לפי שהן היו תחלה לכל הקרבנות נקט איל המלואים. והוא הדין לאיל נזיר, דמלואים כקרבן יחיד הן חשובים:  
+
+Mishnah 4
+
+<b>נסכים שקדשו בכלי.</b> לאו דוקא בכלי. שאין נסכים מתקדשים ליפסל ביוצא ובלינה ואע״פ שקדשו בכלי, אלא בשחיטת הזבח, דכתיב זבח ונסכים, הנסכים תלויים בזבח:
+<b>ונמצא הזבח פסול.</b> שנפסל בזריקה. דאילו בשחיטה נפסל, לא קדשו נסכים:
+<b>אם יש שם זבח אחר יקרבו עמו.</b> בנסכים של צבור מוקמינן לה למתניתין, משום דלב ב״ד מתנה עליהם, אם הוצרכו לזבח זה הוצרכו ואם לאו יהיו לזבח אחר. אבל בנסכים של יחיד אין כשרים לזבח אחר. ואפילו נסכים של צבור אין קרבים עם זבח אחר אא״כ היה אותו זבח זבוח כשנפסל הזבח הראשון, אבל אם לא היה זבוח בשעה שנפסל הזבח הראשון, אין קריבים עם הזבח האחר. ומתניתין חסורי מחסרא והכי קתני, יקרבו עמו. במה דברים אמורים שהיה זבח זבוח באותה שעה, אבל אם לא היה זבח זבוח באותה שעה נעשה כמו שנפסלו בלינה ופסולים. והכי מפרשא מתניתין בגמרא. וכל זמן שלא נתקדשו נסכים בכלי אע״פ שנשחט הזבח יכולים להקריב נסכים אפילו אחר כמה ימים, דקיי״ל מביא אדם קרבנו היום ונסכו אפילו אחר כמה ימים, בין נסכים של יחיד בין נסכים של צבור. וכן מצורע מביא אשמו היום ולוג שמן שלו לאחר כמה ימים:
+<b>ולד תודה.</b> שהפריש תודה מעוברת וילדה:
+<b>וכן המפריש תודתו ואבדה והפריש אחרת תחתיה אינה טעונה לחם.</b> הראשונה, אם נמצאת לאחר הקרבת שניה. וכן שניה אם נמצאת הראשונה קודם הקרבתה והקריב ראשונה, שוב אין השניה טעונה לחם:
+<b>חליפתה.</b> היינו המפריש תודה ואבדה והפריש אחרת תחתיה:
+<b>תמורתה.</b> כגון שעומדת בעין ואומר זו תמורת זו, וכתיב (ויקרא כ״ז:י׳) והיה הוא ותמורתו יהיה קודש:
+
+Mishnah 5
+
+<b>יביא היא ולחמה מן החולין.</b> ולא מן המעשר. דכיון דאמר הרי עלי הוי ליה דבר שבחובה, וכל דבר שבחובה אינו בא אלא מן החולין: 
+<b>ואם אמר הרי עלי תודה מן החולין ולחמה מן המעשר יביא היא ולחמה מן החולין.</b> דלחם נגרר אחר תודה, וכיון דאמר הרי עלי תודה מן החולין בעל כרחיה איחייב ליה בלחם, הלכך האי דמהדר ואמר לחמה מן המעשר לאו כלום הוא:
+<b>תודה מן המעשר ולחמה מן החולין יביא.</b> כלומר יביא כמו שנדר. ולאו חובה, דכל שכן אם יביא שניהם מן החולין דשפיר עבד. אלא אם רצה להביא כמו שנדר יביא:
+<b>ולא יביא הלחם מחטי מעשר שני עצמו.</b> דלחם דומיא דשלמים בעינן, מה שלמים ממעות מעשר שני ולא ממעשר שני עצמו, אף לחם כן:
+
+Mishnah 6
+
+<b>מה פסח שהוא בא בחובה אינו בא אלא מן החולין.</b> דפסח מצרים לא בא אלא מן החולין, שעדיין לא היתה להם שום תבואת מעשר שני שאין מעשר אלא משנכנסו לארץ, ומה פסח מצרים לא בא אלא מן החולין אף פסח דורות אינו בא אלא מן החולין, שהרי הוא אומר (שמות י״ג:ה׳) ועבדת את העבודה הזאת בחודש הזה, שיהו כל עבודת החדש הזה כזה של מצרים:
+<b>אף כל דבר שבחובה נמי כו׳</b> לפיכך, האומר הרי עלי תודה או שלמים הואיל והן באים חובה דקאמר הרי עלי, לא יביא אלא מן החולין:
+<b>והנסכים.</b> אפילו אמר הרי עלי להביא ממעשר, לא יביא אלא מן החולין. דכי שרא רחמנא לאתויי שלמים ממעשר הני מילי שלמים גופייהו דבני אכילה נינהו, אבל נסכים דכליל הם לא יביאו מן המעשר:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כל קרבנות.</b> מן החדש ומן הישן. במנחות קאמר:
+<b>שאינן באים אלא מן החדש.</b> בעומר כתיב (ויקרא כ״ג:ט״ז) מנחה חדשה, ובשתי הלחם כתיב (שמות ל״ד:כ״ב) בכורי קציר חטים:
+<b>ומן הארץ.</b> בעומר כתיב (ויקרא כ״ג:י׳) כי תבואו אל הארץ וגו׳ וקצרתם את קצירה, ובשתי הלחם כתיב (שם) ממושבותיכם תביאו לחם:
+<b>מכמס וזוניחה.</b> שמות של מקומות הן:
+<b>אלפא לסלת.</b> סולת שלהן ראשון ומובחר לכל הסלתות. כאל״ף זו שהיא ראשונה לכל האותיות:
+<b>אלפא.</b> זו אל״ף בלשון יוני:
+<b>שנייה להן.</b> קרובה סלתה להיות משובחת כסולת מכמס וזוניחה:
+<b>חפריים בבקעה.</b> שתי חפרים הן, אחת בהר ואחת בבקעה, ואותה שבבקעה היא שסולת שלה משובחת:
+<b>כל הארצות.</b> של ארץ ישראל היו כשרות, אלא שמכאן היו מביאים:
+
+Mishnah 2
+
+<b>אין מביאין.</b> עומר ושתי הלחם:
+<b>לא מבית הזבלים.</b> משדה שצריכה לזבל, דשמא לא נזדבלה כל צרכה ונמצאו פירותיה כחושים. אי נמי, לפי שהזבל מבאיש ומפסיד טעם הפרי:
+<b>ולא מבית השלחים.</b> ארץ צמאה למים שפירותיה כחושין:
+<b>לא מבית האילן.</b> מתבואה שבין האילנות. שהאילנות הגדלים שם יונקים הקרקע ומכחישים הזרעים:
+<b>נרה.</b> חורש. לשון נירו לכם ניר (ירמיהו ד׳:ג׳):
+<b>ובשניה זורעה.</b> בגמרא מסיק, דשנה ראשונה הוא נר כולה וזורע חציה ומניח חציה ניר. וכן בשניה חורשה כולה וזורע החצי שלא זרע אשתקד, והחצי שזרע אשתקד מניחו ניר. וכן בכל שנה זורע ניר של אשתקד:
+<b>כיצד בודק.</b> הסולת אם מנופה כל צרכו אם לאו:
+<b>עלה בידו אבק.</b> קמח דק, וגרוע הוא:
+<b>עד שיניפנה.</b> בנפה לעבור האבק דק שנשאר בה:
+<b>ואם התליעה.</b> הסולת או החטה:
+<b>פסולה.</b> והוא שהתליעה ברובה. וילפינן לה לקמן סוף פרקין מדכתיב (במדבר כ״ח:י״ט-כ׳) תמימים יהיו לכם ומנחתם. תמימים יהיו לכם ונסכיהם. שיהיו גם כן המנחות והנסכים תמימים:
+
+Mishnah 3
+
+<b>תקועה.</b> עיר ששמה תקועה כדכתיב (שמואל ב י״ד:ב׳) וישלח יואב תקועה:
+<b>אלפא לשמן.</b> השמן שלה ראשון ומובחר לשמנים. כאל״ף זו שהיא ראשונה לאותיות:
+<b>אנפיקנון.</b> שמן העשוי מזיתים שלא הביאו שליש בשולן, והוא מר מאד:
+<b>שנשרו במים.</b> שהמים מקלקלים את השמן:
+
+Mishnah 4
+
+<b>שלשה זיתים.</b> שלש פעמים בשנה מלקטים את הזיתים. ובהן שלש שמנים, בכל פעם יש שלשה מינים שמן:
+<b>הזית הראשון.</b> פעם ראשונה שמלקט:
+<b>מגרגרו בראש הזית.</b> מלקט גרגרים שהן בראש הזית, שהן מתבשלים תחלה לפי שהחמה זורחת עליהן ומבשלתן:
+<b>לתוך הסל.</b> ומסתנן ויוצא והכלי תחת הסל לקבל השמן:
+<b>רבי יהודה אומר סביבות דופני הסל.</b> נותן את הזיתים והשמן זב דרך הדפנות ונופל לשולי הסל ומשם מסתנן ויוצא ונמצא מזוקק. שהפסולת נשאר מדובק בדופני הסל. אבל לא יתנם בשולי הסל, מפני שמתערב בו שמן ושמרים ויוצאים ונמצא שמן עכור. והשמן הזב מאליו בלא שום טעינה נקרא שמן ראשון של הזית הראשון:
+<b>טען בקורה.</b> זיתים שבסל:
+<b>רבי יהודה אומר באבנים.</b> ולא בקורה. שהקורה כבדה ומוציאה את השמרים:
+<b>חזר וטחן.</b> ברחים, את הזיתים שתחת הקורה, וטוען אח״כ הקורה:
+<b>הראשון למנורה.</b> דבעינן שמן זית זך:
+<b>והשאר כשר למנחות.</b> דלא כתיב בהו זך:
+<b>הזית השני.</b> פעם שניה כשמלקט את שנמצאים מבושלים עתה:
+<b>מגרגרו בראש הגג.</b> מלקט הגרגרין הסמוכים לגג. שזיתיהן היו סמוכים לגגותיהן, ואותן מתבשלים בשניה:
+<b>הראשון.</b> שיצא קודם טעינה, כשר למנורה:
+<b>הזית השלישי.</b> שמתלקט פעם שלישית, אין מתבשלים לעולם כל צרכן, שהן ענפים שתחת הגג שאין חמה מגעת בהם:
+<b>עוטנו.</b> לשון מעטן של זיתים, שהיא הגומא שמניחים בה הזיתים כדי שיתעפשו שם. ולשון מקרא הוא, עטיניו מלאו חלב (איוב כ״א:כ״ד):
+<b>שילקה.</b> שיתעפש:
+<b>ומנגבו בראש הגג.</b> דמתוך שהוא צבור ומכונס במקום אחד ארבעה וחמשה ימים זב מאליו מוהל שאינו יפה, לפיכך צריך לנגבו:
+
+Mishnah 5
+
+<b>שוין.</b> לאו לכל מילי שוין, דהא בכולהו תנן הראשון למנורה והשאר למנחות, אלא שוין למנחות קאמר. ומשום דקיי״ל בכל מקום מבחר נדריך, שיביא מן המובחר, קא משמע לן השתא שהראשון שבשני והשני שבראשון שוין. שאם יש לו מנחה להביא ויש לו משניהם, מאיזה שירצה יביא. אבל אם יש לו משלישי שבראשון ומראשון שבשני, יביא מנחתו מראשון שבשני שהוא מובחר:
+
+Mishnah 6
+
+<b>קרותים והטולים.</b> שם מקומות הם:
+<b>אליוסטן.</b> יין מתוק מחמת השמש, שתלו הענבים בשמש למתקן. שמש בלשון יון יוסטן:
+<b>יין ישן.</b> שעברו עליו שנים עשר חודש, עובר אדמימותו, והכתוב אומר (משלי כ״ג:ל״א) אל תרא יין כי יתאדם, אלמא בשעת אדמימותו מובחר הוא:
+<b>לא מתוק.</b> כשהוא מתוק מחמת עצמו. דאילו מחמת שמש, הא תנא רישא אליוסטן אם הביא כשר. פירוש אחר, תירוש שלא עברו עליו ארבעים יום. וראשון עיקר:
+<b>מן הדליות.</b> מן הגפנים המודלות על גבי כלונסות וקנים גבוהים מן הארץ:
+<b>אלא מן הרגליות.</b> מגפנים ששוכבות על גבי קרקע בין רגלי בני האדם שאינן מודלות:
+<b>העבודים.</b> שנעבדו שתי פעמים בשנה. שחופרים סביבות הגפנים להפך בקרקע שבשרשיהן ועושין בהן גומות להשקותן, וזו היא עבודתן:
+
+Mishnah 7
+
+<b>בחצבים גדולים.</b> שהכלים הגדולים פוגמים טעם היין:
+<b>כדי שיהא ריחו נודף.</b> כשהחבית מלאה, יוצא הריח לחוץ ואינו נודף:
+<b>קמחין.</b> כמין גרגרים דקים לבנים שעולים על פני היין דומין לקמח:
+<b>ומאמצעה.</b> משים ברזא באמצע החבית:
+<b>קנה.</b> אמת המדה שהיתה רגילה להיות ביד הגזבר:
+<b>זרק את הגיד והקיש בקנה.</b> כלומר כשזרק היין הגיד של שמרים שמתחילים השמרים לצאת, הקיש הגזבר בקנה שבידו ודחהו שלא יכנס בכלי שיש בו היין. ורבותי פירשו הקיש בקנה שבידו לרמוז אל מושך היין מן החבית שיסתום החבית בברזא, ולא היה אומר לו סתום לפי שהדבור קשה ליין. והכי מפרש ליה בגמרא:
+<b>רבי יוסי בר׳ יהודה אומר יין שעלו בו קמחין פסול.</b> ואין הלכה כרבי יוסי בר׳ יהודה. וכל הני דאמרינן במתניתין שהם פסולים, בין בסולת בין בשמן בין ביין, אם עבר והקדישן מכין אותו מכות מרדות מדבריהם, כדין המקדיש בעל מום למזבח שהוא לוקה מן התורה, מדכתיב בבעל מום לא תקריבו, ואמרו בסיפרא, אין לא תקריבו אלא לא תקדישו. וכשם שהיו מביאים הסולת והיין והשמן ממקומות מובחרים ידועים כדתנן במתניתין, כך היו מביאים הקרבנות ממקומות ידועים, אילים ממואב, כבשים מחברון, עגלים משרון, גוזלות דהיינו תורים ובני יונה מהר המלך:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>שתי מדות.</b> עשרון עשרון וחצי עשרון. שתי מדות של עשרון היו, אחת מודדים אותה גדושה, שהיתה קטנה ולא היתה מחזקת כשהיא גדושה אלא עשרון, כשעור חברתה כשהיא מחוקה. דר׳ מאיר גמר מקרא דכתיב (במדבר כ״ח:כ״ט) עשרון עשרון לכבש האחד, דשתי עשרונות היו שם ואי שתיהן שוות הויא להו מדה אחת. אלא אחת מחוקה ואחת גדושה. גדושה שבה היה מודד לכל המנחות, מחוקה שבה היה מודד לחביתי כהן גדול, וחכמים אומרים לא היה שם אלא עשרון אחד דכתיב (שם כ״ט) ועשרון אחד לכבש האחד, ואותו עשרון מחוק היה, ובו היו מודדים לכל המנחות. והלכה כחכמים:
+<b>לא בשל שלשה לפר.</b> למנחת נסכים של פר דכתיב ביה (שם כ״ח) ושלשה עשרונים לפר האחד, לא היו מודדן במדה אחת שתהא מחזקת שלשה עשרונים, שלא היתה שם מדה גדולה מעשרון:
+<b>אלא מודדן עשרונות.</b> כל עשרון עשרון בפני עצמו: 
+הכי גרסינן, חצי עשרון מה היה משמש, שבו היה מודד לחביתי כהן גדול. והכי פירושא לחביתי כהן גדול, מביא מביתו עשרון שלם, וחוצהו בחצי עשרון שבמקדש, ולש כל חצי עשרון בפני עצמו, ועושה מכל חצי עשרון שש חלות, שהן לשני חצאי עשרון שתים עשרה חלות, ואופה כולן ביחד, ואח״כ מחלק כל חלה לשנים ומקריב שנים עשר חצאין בבוקר, ושנים עשר חצאין בערב, וקודם שיקריב פותת אותן לפתין כזית, וכופל כל פתיתה לשנים, ואינו מבדיל. אבל פתיתת כל שאר מנחות אע״פ שפתין שלהן כזית, כופל אותן לשנים ישנים לארבעה ומבדיל, כדתנן לעיל בפרק ו׳:
+
+Mishnah 2
+
+<b>שנתות היו בהין.</b> לא היה שם אלא הין, ובו היו סימנים מסמרות או פגימות:
+<b>עד כאן לפר.</b> חצי ההין:
+<b>עד כאן לאיל.</b> שלישית ההין:
+<b>ועד כאן לכבש.</b> רביעית ההין. ואין הלכה כר׳ אליעזר:
+<b>וכי מה היה ההין משמש.</b> שלא היה במקדש דבר שיהיה צריך להין שלם, שלעולם לא נצטרכו להין אלא בשמן המשחה בימי משה ואותו שמן עדיין הוא קיים ועומד, וא״כ לא היו צריכים להין:
+<b>אלא מדה יתירה.</b> היתה שם להשלים השבע מדות:
+<b>למנחת כהן גדול.</b> היו לה שלשה לוגין שמן, לוג ומחצה שחרית ולוג ומחצה בין הערביים:
+
+Mishnah 3
+
+<b>רביעית מים למצורע.</b> דכתיב (ויקרא י״ד:ה׳) ושחט את הצפור האחת אל כלי חרש על מים חיים, למים שדם הצפור נראה בהם, ושיערו חכמים רביעית הלוג:
+<b>רביעית שמן לנזיר.</b> ללחם נזירות. ורביעית לא קדיש להיות כלי שרת משום רביעית מים של מצורע, דהא חוץ הוא. ולא משום לחם של נזיר, דאין לחם של נזיר קדוש אלא בשחיטת הזבח. אלא מפני שבה היה מודד לחביתי כהן גדול רביעית שמן לכל חלה וחלה, שהן שתים עשרה חלות ונסכיהן שלשה לוגין שמן:
+<b>חצי לוג מים לסוטה.</b> דכתיב (במדבר ה׳:י״ז) ולקח הכהן מים קדושים בכלי חרש, חצי לוג מים היה ממלא מן הכיור:
+<b>חצי לוג שמן לתודה.</b> הלכה למשה מסיני, וכן רביעית של נזיר. וחצי לוג נמי לא משום חצי לוג מים של סוטה וחצי לוג שמן של תודה הוא דקדוש להיות כלי שרת. אלא מפני שבו מחלק חצי לוג שמן לכל נר ונר של מנורה:
+<b>אין לה אלא לוגה.</b> לוג אחד לכל ששים עשרון. ואין הלכה כרבי אליעזר בן יעקב:
+<b>ששה לוגים לפר.</b> דהיינו חצי ההין, כדכתיב (שם ט״ו) בלול בשמן חצי ההין. וארבעה לאיל, דהיינו שלישית ההין. ושלשה לכבש, דהיינו רביעית ההין, שההין שנים עשר לוגין:
+<b>מחצי לוג לכל נר.</b> שצריך שיתן בה מדתה שתהא דולקת והולכת מערב עד בוקר ושיערו חכמים חצי לוג שמן ללילי תקופת טבת הארוכים. וכן היה נותן בכל נר בכל לילה. ואם כבתה נפסלה אותה פתילה והשמן מלהדליק בהן עוד, אלא מסירן ונותן חצי לוג שמן אחר ופתילה חדשה ומדליק:
+
+Mishnah 4
+
+<b>מערבין נסכי פרים.</b> מנחת נסכי פר במנחת נסכי איל. לפי שבלילת שתיהן שוה, שני לוגים לעשרון. דהא תנן לעיל ששה לוגים לפר, וסולת הוי להו שלשה עשרונים כדכתיב (שם) והקריב על בן הבקר מנחה סולת שלשה עשרונים בלול בשמן חצי ההין, דהיינו ששה לוגין. ולאיל ארבע לוגין, וסולת שני עשרונים לאיל:
+<b>נסכי כבשים.</b> שלשה לוגין לעשרון. דכתיב עשרון אחד לכבש האחד וכתיב בלול בשמן כתית רביעית ההין, דהיינו שלשה לוגין:
+<b>ושל היום בשל אמש.</b> אם הביא אמש זבחי בלא נסכים. דקיימא לן אדם מביא, ובחי הייס ונסכיו מכאן ועד ועד עשרה ימים. ואם היום הביא קרבן אחד ושני נסכים עמו אחד בשבילו ואחד בשביל של אמש, מערבין יחד אם הקרבנות שוין, שהיו שניהם כבשים או אילים [או פרים] או פר ואיל:
+<b>אבל אין מערבים נסכי כבשים בנסכי פרים ואילים.</b> לפי שמנחת פר ואיל חריבה היא לגבי כבשים, ובולעת הימנה, ונמצאת של כבש חסרה וזו יתירה:
+<b>ואם בללן.</b> שכבר הלכה מצות שמנן:
+<b>כשרות.</b> כרבנן דפליגי עליה דרבי יהודה בהקומץ רבה ואמרי חרב שנתערב בבלול יקרב:
+<b>ואם עד שלא בללן.</b> נתערבו:
+<b>פסולות.</b> דבעינן ראוי לבילה, וליכא, דחסרא לה של כבש ושל איל יתירה:
+<b>אע״פ שמנחתו כפולה.</b> כדכתיב באמור אל הכהנים ומנחתו שני עשרונים:
+
+Mishnah 5
+
+<b>שהיה גודשה בתוכה.</b> כשהיה מחוק היה מחזיק כשאר עשרון גדוש. ומתניתין ר׳ מאיר היא דאמר בריש פרקין עשרון עשרון היה במקדש אחד מחוק ואחד גדוש. ולית הלכתא כותיה:
+<b>בירוציהן.</b> גודשן. דלח נמי איכא גודש פורתא:
+<b>מדות הלח בירוציהן קודש ומדות היבש בירוציהן חול.</b> בגמרא מפרש דהאי תנא סבר מדות הלח נמשחו בין מבפנים בין מבחוץ, הלכך שפת הכלי מקדשן לבירוצין. מדות היבש נמשחו מבפנים ולא נמשחו מבחוץ, הלכך בירוצין שאינן נוגעים מבפנים במקום משיחתן לא קדשי:
+<b>ר״ע אומר מדת הלח קודש.</b> דסבר מדות הלח נמשחו בין מבפנים בין מבחוץ:
+<b>מדות היבש חול.</b> דלא נמשחו כל עיקר. ומיהו מה שמודדים בהן קדוש קדושת הפה, וגברא למאי דצריך מקדש בפה. בירוצין לא מקדש להו דלא צריכי ליה:
+<b>רבי יוסי אומר לא משום זה.</b> רבי יוסי סבר אידי ואידי נמשחו מבפנים ולא נמשחו מבחוץ. והכא היינו טעמא משום דלח נעכר, מה שבשולי הכלי כשמוסיפין עליו נעכר ומתערב ונבלל ועולה מלמעלה, ונמצא שכבר קדשו הבירוצין בתוך הכלי:
+<b>והיבש אינו נעכר.</b> אלא במקומו עומד הלכך מה שבפנים קדוש ומה שבחוץ אינו קדוש:
+
+Mishnah 6
+
+<b>חוץ מן הבכור והמעשר והפסח והחטאת והאשם.</b> משום דכתיב בפרשת נסכים (במדבר ט״ו) לפלא נדר או בנדבה. בא בנדר ובנדבה טעון נסכים, יצאו בכור ומעשר ופסח וחטאת ואשם שהן באים חובה לא לנדבה שאין טעונים נסכים. יכול אף חובות הבאות מחמת הרגל ברגל כגון עולות ראיה ושלמי חגיגה לא יהיו טעונות נסכים, ת״ל או במועדיכם, כל הבא במועדיכם טעון נסכים. ושעירי חטאת שבאים חובה לרגל אין טעונים נסכים, דכתיב בפרשת נסכים וכי תעשה בן בקר, בן בקר בכלל היה, בכלל ועשיתם אשה, דמשמע כל אשה טעון נסכים חוץ (מאשה] שמיעט, ולמה יצא, להקיש אליו, מה בן בקר מיוחד שבא בנדר ונדבה. אף כל בא בנדר ונדבה, יצאו שעירי הרגלים שהן באות חטאות, שאין חטאת בא בנדר ונדבה, שאין טעונות נסכים: 
+<b>חטאתו ואשמו של מצורע טעונים נסכים.</b> לפי שאינן באים על חטא כשאר חטאות ואשמות. וחטאת נזיר אינה טעונה נסכים משום דנזיר חוטא הוא כדכתיב (במדבר ו׳) מאשר חטא על הנפש, שציער עצמו מן היין:
+
+Mishnah 7
+
+<b>פר הבא על כל המצות.</b> על אחת מכל המצות. כגון הורו ב״ד שחלב מותר. וזהו פר העלם דבר של צבור שבמקרא, וסמיכה כתיבא ביה (ויקרא ד׳:ט״ו) וסמכו זקני העדה את ידיהם על ראש הפר, ושלשה מזקני ב״ד היו סומכין עליו:
+<b>ושעיר המשתלח.</b> לעזאזל, כתיב ביה (שם ט״ז) וסמך אהרן את שתי ידיו על ראש השעיר החי:
+<b>שעירי עבודה זרה.</b> דכתיב בפרשת שלח לך וכי תשגו כו׳. ואין הלכה כר׳ שמעון:
+<b>כל קרבנות היחיד טעונים סמיכה.</b> דעיקר סמיכה בקרבן יחיד הוא דכתיבא (שם ג׳) וסמך ידו על ראש קרבנו:
+<b>היורש סומך.</b> אם התנדב אביו בקרבן עולה ושלמים ומת, בנו סומך עליו:
+<b>ומביא נסכים.</b> של קרבן:
+<b>וממיר.</b> אם המירה בבהמה אחרת, תמורתו חלה עליה ושתיהן קדושות כאילו המירה אביו:
+
+Mishnah 8
+
+<b>חוץ מחרש שוטה וקטן.</b> לפי שאין להם דעת:
+<b>סומא.</b> דכתיב בפר העלם דבר של צבור וסמכו זקני העדה, והם סנהדרי גדולה, ובסנהדרין לא היה בהן סומא, כדמוכח במסכת סנהדרין, והוא הדין לכל שאר סמיכות שאין סומא יכול לסמוך:
+<b>ונכרי.</b> דכתיב דבר אל בני ישראל וגו׳, בני ישראל סומכין ואין הנכרים סומכין:
+<b>והעבד והשליח.</b> דכתיב (ויקרא א׳:ד׳) וסמך ידו, ולא יד עבדו ולא יד שלוחו:
+<b>והאשה.</b> בני ישראל סומכין ; ולא בנות ישראל סומכות:
+<b>וסמיכה שיירי מצוה.</b> דאינה מעכבת כפרה. ומיהו מעלה עליו הכתוב כאילו לא כיפר:
+<b>בשתי ידים.</b> דכתיב בשעיר המשתלח (שם ט״ז) וסמך אהרן את שתי ידיו, זה בנה אב לכל הסמיכות שיהיו בשתי ידים:
+<b>ובמקום שסומכים שוחטים.</b> שאם סמך חוץ לעזרה חוזר וסומך בעזרה במקום שחיטה:
+<b>ותיכף לסמיכה שחיטה.</b> דכתיב וסמך ושחט:
+
+Mishnah 9
+
+<b>שאחד מניף לכל החברים.</b> שנתחברו להתנדב קרבן אחד. שכל קרבנות נדבה יכולים להביא בשותפות, ואחד מניף ע״י כולן, אבל כולן יחד אין יכולין להניף דהויא חציצה בין ידו של זה ולקרבן. וכהן שמניח ידו תחת יד הבעלים ומניף והויא יד בעלים חציצה, לא איכפת לן, דהא עיקר תנופה בבעלים:
+<b>בקרבנות היחיד.</b> כגון חזה ושוק של שלמים:
+<b>ובקרבנות צבור.</b> כבשי עצרת שטעונים תנופה חיים ושחוטים:
+<b>בדבר שיש בו רוח חיים.</b> קרבן בהמה:
+<b>ובדבר שאין בו רוח חיים.</b> כגון לחמי תודה ונזיר:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>רבי ישמעאל אומר העומר היה בא בשבת.</b> כשחל ששה עשר בניסן להיות בשבת, העומר דוחה את השבת, שכל קרבן שזמנו קבוע דוחה את השבת ואת הטומאה והיה העומר בא משלש סאין, שהיו קוצרין שלש סאין שעורין ומניפין אותן בנפה עד שמעמידין אותן על עשרון אחד מובחר:
+<b>ובחול.</b> אם חל ט״ז בניסן להיות בחול, היו קוצרין אותו חמש סאין, דסבר רבי ישמעאל עשרון מובחר בלא טרחא שאינו מנפה אותו כל כך אתי מחמש, בטרחא כשמנפה אותו הרבה אתי משלש. בחול מייתינן מחמש, שכך משובח הדבר יותר שמניפין מכל סאה מעט אותו סולת דק היוצא ראשון שהוא מובחר, ומוציאין מחמש סאין עשרון. בשבת מביא שלש, מוטב שירבה במלאכה אחת שרוקד שלש סאים פעמים הרבה, ואל ירבה במלאכות הרבה שיקצור ויברור ויטחון וירקד שני סאין יותר ואין הלכה כרבי ישמעאל:
+<b>בשלשה בני אדם ובשלש קופות ובשלש מגלות.</b> לפרסם הדבר שקצירת העומר במוצאי חמשה עשר בניסן. מפני הצדוקים שהיו אומרים שאין העומר בא אלא באחד בשבת:
+
+Mishnah 2
+
+<b>מצות העומר לבוא מן הקרוב.</b> ממקום שקרוב לירושלים. לפי שאין מעבירין על המצות, הלכך כשיוצא מירושלים לבקש עומר, אותה תבואה שמוצא ראשונה נוטלה:
+<b>לא ביכר.</b> לא בשל כל צרכו:
+<b>מעשה שבא מגגות צריפין ועין סוכר.</b> רחוקים מירושלים הרבה. מפני שהחריבו הגייסות כל תבואות שסביבות ירושלים:
+
+Mishnah 3
+
+<b>כריכות.</b> כורכים וקושרים ראשי שבלים מלוא אגרוף:
+<b>מתכנסות לשם.</b> למוצאי יום טוב כשקוצרים אותו:
+<b>כדי שיהא נקצר בעסק גדול.</b> בקול המולה גדולה. שיכירו הצדוקים שבמוצאי יום טוב קוצרים אותו משום דאינהו לא מודו בהאי, כדלקמן:
+<b>אמר להן.</b> הקוצר, לבני העיירות העומדים עליו, בא השמש, ואמרו לו הין:
+<b>מגל זה.</b> כלומר, אקצור התבואה במגל זה:
+<b>קופה זו.</b> אכניס התבואה לתוך קופה זו:
+<b>שבת זו.</b> אקצור בשבת זו, ואמרו לו הין:
+<b>שלש פעמים.</b> שואל להן כל דבר ודבר:
+<b>וכל כך.</b> שהיה שואל, למה: 
+<b>מפני הצדוקים וביתוסים שהיו אומרים אין קצירת העומר במוצאי יום טוב.</b> אלא במוצאי שבת, דכתיב (ויקרא כ״ג:ט״ו) וספרתם לכם ממחרת השבת, ממחרת שבת בראשית משמע, ומסורת בידינו מאבותינו דהאי ממחרת השבת, היינו ממחרת יום טוב ראשון של פסח בין שחל בחול בין בשבת. וכן מצינו בספר יהושע (ה׳ י״א) ויאכלו מעבור הארץ ממחרת הפסח מצות וקלי, והרי נאמר בתורה (שם) ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה, ומאחר שתלה היתר החדש במחרת הפסח הדבר ברור שמחרת הפסח הוא המתיר את החדש ובו קוצרים העומר בין שחל יום טוב ראשון של פסח בחול בין שחל להיות בשבת. ולפיכך הקוצרים מגביהין קולם כדי שישמעו הבייתוסים ולהוציא מלבן. וקוצרים העומר בלילה ולא ביום, דכתיב וספרתם לכם ממחרת השבת מיום הביאכם וגו׳ שבע שבתות תמימות תהיינה, וא״א להיות תמימות אלא אם כן מתחיל למנות מתחלת הלילה, שהרי הלילה תחלת היום הוא, והרי הוא אומר (דברים ט״ז:ט׳) מהחל חרמש בקמה תחל לספור, אלמא הקצירה בלילה הוא בשעה שמתחיל למנות:
+
+Mishnah 4
+
+<b>מהבהבין אותו באור.</b> בעודו בשיבלין, כדי לקיים בו מצות קלי, כדכתיב (ויקרא ב׳:י״ד) אביב קלוי באש, ובמנחת העומר מיירי קרא:
+<b>וחכמים אומרים.</b> תחלה חובטים. ולא כדרך תבואה יבשה שחובטים אותו במקל, אלא בקנים לחים:
+<b>ובקליחות.</b> בקלח של כרוב, כדי שלא יתמעך. ואח״כ מקיימין בו מצות קלי:
+<b>נתנוהו לאבוב.</b> דסבירא להו לרבנן שאם מהבהבים אותו באור ממש אין נקרא קלי, שאין נקרא קלי אלא ע״י דבר אחר דהיינו ע״י כלי, שנותנים אותו באבוב, והוא כלי של נחושת מנוקב שמוכרי קליות קולין בו. והלכה כחכמים:
+<b>ברחיים של גרוסות.</b> שאין טוחנות דק אלא עבה. שאם יטחנו יפה יעברו הסובין של קליפה בנפה עם הסולת. וגרוסות לשון גריסין של פול, ועל שם כן נקראת גרש כרמל:
+<b>וחייב בחלה.</b> דחיוב חלה היינו גלגול העיסה, וגלגול עיסה זו ביד הדיוט היא לאחר שנפדה:
+<b>ופטור מן המעשרות.</b> דמירוחו ביד הקדש הוא ומירוח הקדש פוטר מן המעשרות:
+<b>ר״ע מחייב.</b> האי קמח הנותר מעשרון של עומר 
+<b>בחלה ובמעשרות.</b> לפי שלא נתנו מעות הקדש אלא בצריך להם לעשרון לבד, אבל האחר לא קדש, הילכך לאו מירוח הקדש הוא, דהא לא קדוש. ואין הלכה כרבי עקיבא:
+<b>בא לו לעשרון.</b> נותן תחלה שמנו ולבונתו קודם נתינת הסולת:
+<b>יצק ובלל.</b> לאחר נתינת הסולת, כדרך כל המנחות שנותן שמן בכלי תחלה ואח״כ נותן סולת וחוזר ויוצק עליה שמן ובולל:
+<b>הניף והגיש.</b> דמנחת העומר טעונה הנפה והגשה, כדאמרינן בפרק כל המנחות:  
+
+Mishnah 5
+
+<b>שלא ברצון חכמים</b>. דגזרי שמא יאכל מן החדש כשקוצר קודם שיקריבו העומר, וזה שכבר הוא קמח ודאי נקצר קודם העומר: 
+<b>ר' יהודה אומר ברצון חכמים</b>. דלא גזרו שמא יאכל כשקוצר. והלכה כר' יהודה:
+<b>והרחוקים</b>. שאינן יודעים אם עדיין קרב העומר:
+<b>מותרים מחצות היום ולהלן</b>. כדקתני טעמא לקמן:
+<b>שיהא יום הנף</b>. יום ששה עשר בניסן שבו מניפין את העומר:
+<b>כולו אסור</b>. לאכול בו חדש:
+<b>אמר רבי יהודה</b>. לתנא דמתניתין, וכי רבן יוחנן התקין:
+<b>והלא מן התורה אסור</b>. בזמן שאין בית המקדש קיים. דתרי קראי כתיבי, כתוב אחד אומר עד עצם היום הזה, דמשמע דעצמו של יום כולו אסור דעד ועד בכלל, וכתוב אחד אומר (ויקרא כ״ג:י״ד) עד הביאכם את קרבן אלהיכם, דמשמע דלאחר קרבן העומר מותר, הא כיצד, כאן בזמן שבית המקדש קיים, כאן בזמן שאין בית המקדש קיים. אלמא בזמן שאין בית המקדש קיים שאין העומר קרב הוי יום הנף כולו אסור מן התורה. ומשני בגמרא דהא דתנן התקין רבן יוחנן בן זכאי שיהא יום הנף כולו אסור, לא תימא התקין אלא דרש והתקין, כלומר שדרש מקראות הללו ברבים והודיעם שכך הדין שיום הנף כולו אסור מן התורה משחרב בית המקדש. ואית דמפרשי בגמרא, שאין החדש אסור מן התורה ביום ט"ז בניסן בזמן שאין מקדש אלא עד שיאיר פני המזרח שחרית ביום ט"ז, דכתיב עד עצם היום הזה, עד ולא עד בכלל, והתקין רבן יוחנן בן זכאי שיהא יום הנף כולו אסור, משום מהרה יבנה בית המקדש ויאמרו אשתקד מי לא הוה אכלינן משהאיר המזרח, השתא נמי ניכול, והן אינן יודעים דבזמן המקדש אסור לאכול חדש עד שיקריב העומר, דכתיב עד הביאכם את קרבן אלהיכם. והכי מפרשינן לה בפרק לולב הגזול:
+
+Mishnah 6
+
+<b>העומר היה מתיר במדינה.</b> לאכול החדש בכל המקומות:
+<b>ושתי הלחם במקדש.</b> שקודם שתי הלחם אין מביאין מנחה מתבואה חדשה, דכתיב בשתי הלחם (במדבר כ״ח:כ״ו) מנחה חדשה, שתהא חדשה לכל המנחות:
+<b>ומנחת בהמה.</b> מנחת נסכים של בהמה:
+<b>ואם הביא.</b> קודם לעומר:
+<b>פסול.</b> שלא הותר החדש מכללו אפילו אצל ההדיוט. אבל קודם שתי הלחם לא יביא. 
+<b>ואם הביא כשר.</b> שכבר הותר מכללו אצל ההדיוט:
+
+Mishnah 7
+
+<b>ומצטרפין זה עם זה.</b> להשלים שיעור העיסה החייבת בחלה. ולא שיצטרפו כולן יחד, דמין בשאינו מינו אין מצטרף, אלא החטין מצטרפין עם הכוסמין בלבד מפני שהן מינן, והשעורים מצטרפין עם הכל חוץ מן החיטים. ואע״ג דכוסמין מין חטין הן, לאו מין חטין דוקא, אלא מין שעורים ואף מין חטים, ומצטרפין עם החטים והשעורים. ומיהו בירושלמי משמע דאם נלושו יחד מצטרפין, אפילו מין בשאינו מינו. אבל אם לא נלושו יחד אלא שאחר כך היו נושכות העיסות זו בזו, מין במינו מצטרפין, שלא במינו אין מצטרפין:
+<b>ואסורים בחדש.</b> כדכתיב (ויקרא כ״ג) ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה, וגמרינן לחם לחם מפסח, מה להלן מחמשת המינים אף כאן מחמשת המינים:
+<b>ומלקצור מלפני הפסח.</b> שאסור לקצור מאחד מחמשת המינים קודם קצירת העומר. דכתיב בעומר (שם) ראשית קצירכם, שתהא תחלה לכל הנקצרים, ואתיא ראשית ראשית מחלה, כתיב התם (במדבר ט״ו) ראשית עריסותיכם, וכתיב הכא ראשית קצירכם, מה להלן מחמשת המינים אף כאן מחמשת המינים:
+<b>ואם השרישו.</b> אחד מחמשת המינים הללו קודם קצירת העומר:
+<b>העומר מתירן.</b> ומותר לקצרן אחר קצירת העומר. דכתיב (שמות כ״ג:ט״ז) אשר תזרע בשדה, משעה שנזרע ונשרש בשדה:
+<b>ואם לאו.</b> שלא השרישו אלא לאחר קצירת העומר:
+<b>אסורים עד שיבוא העומר הבא.</b> של שנה הבאה:
+
+Mishnah 8
+
+<b>קוצרים בית השלחים שבעמקים.</b> שתבואתן רעה ואין מביאין עומר משם. ותניא, כתוב אחד אומר (ויקרא כ״ג:י׳) וקצרתם את קצירה והבאתם את עומר, דמשמע דיכול לקצור קודם הבאת העומר, וכתוב אחר אומר ראשית קצירכם, דמשמע שתהא ראשית לכל הקצירות, הא כיצד, ממקום שאתה יכול להביא העומר אי אתה קוצר קודם לעומר, ממקום שאי אתה מביא, כגון בית השלחים ובית העמקים שאין מביאין עומר מהן לפי שהן רעות, אתה קוצר מהן קודם לעומר:
+<b>אבל לא גודשין.</b> לעשותן גדיש. דכמה דאפשר לשנויי משנינן:
+<b>אנשי יריחו.</b> בית השלחין הוו להו:
+<b>קוצר לשחת.</b> מותר לקצור לשחת קודם לעומר ומאכיל לבהמתו:
+<b>אימתי בזמן שהתחיל</b> לקצרה לצורך בהמתו עד שלא הביאה שליש אחרון של גמר בישולה, קוצר אף לאחר שהביאה שליש:
+<b>ר׳ שמעון אומר אף יקצור ויאכיל.</b> יתחיל לקצור ומאכיל לבהמתו משהביאה שליש. דכל לשחת לאו קציר הוא. והלכה כר׳ יהודה, שבא לפרש דבריו של ת״ק:  
+
+Mishnah 9
+
+<b>קוצרים.</b> קודם לעומר: 
+<b>מפני הנטיעות.</b> שלא יפסידו. לפי שאותה תבואה אינה ראויה לעומר, כדאמרינן בפרק כל הקרבנות, אין מביאין לא משדה בית השלחים ולא משדה אילן, ולעיל אמרינן ממקום שאי אתה מביא אתה קוצר. פירוש אחר, מפני הנטיעות משום כלאים. לפי שפעמים אדם זורע תבואה ואין שם נטיעות, ולאחר זמן עולות שם נטיעות ביניהן מאליהן, וצריך לקצור הזרעים משום כלאים:
+<b>ומפני בית האבל.</b> שאין להם מקום פנוי לישב לברך ברכת רחבה שאומרים בבית האבל:
+<b>ומפני בית המדרש.</b> שאין מקום לתלמידים לישב. וטעמא דכל הני, משום דקציר מצוה נינהו, והכתוב אומר ראשית קצירכם, שיהיה העומר ראשית לקצירכם של רשות ולא ראשית לקציר של מצוה:
+<b>כריכות.</b> אלומות קשורות:
+<b>צבתים.</b> אגודות בלא קישור. פירוש אחר, כייכות אלומות גדולות, צבתים אגודות קטנות:
+<b>מן הקמח.</b> שיהא קוצר לשמו:
+<b>לא מצא.</b> שכבר נקצר הכל:
+<b>מן הלח.</b> דכתיב כרמל, רך ומל:
+<b>לקצור בלילה.</b> כדילפינן בריש פרקין, מדכתיב (דברים ט״ז:ט׳) מהחל חרמש בקמה תחל לספור, משעה שאתה מונה אתה קוצר, והספירה צריכה להיות בלילה דכתיב (ויקרא כ״ג:ט״ו) שבע שבתות תמימות:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>שתי הלחם.</b> לחם הפנים נילוש אחד אחד. דכתיב ביה (ויקרא כ״ד) שני עשרונים יהיה החלה האחת, מלמד שנלושות אחת אחת. ומנין שאפייתן שתים שתים, תלמוד לומר (שם) ושמת אותם, שימה ראשונה שאתה עושה מהם דהיינו בתנור תהא בלשון אותם, דמשמע שהיה נותן שנים בשני דפוסים יחד בתנור. יכול אף שתי הלחם כן, תלמוד לומר ושמת אותם, שהיה לו לומר ושמתם, מה תלמוד לומר ושמת אותם, אותם אתה נותן שנים שנים בתנור ואי אתה נותן שתי הלחם שנים שנים אלא אחד אחד:
+<b>ובטפוס.</b> כמו דפוס פורמ״א בלע״ז. כמין תיבה שנטל כסויה ושתי דפנותיה זו כנגד זו. כך הלחם היו לו שתי דפנות ושולים רחבים ומתקן הבצק בתוך הדפוס שיהא עשוי כעין הדפוס:
+<b>וכשהוא רודה.</b> אותן מן התנור:
+<b>נותנן בדפוס.</b> כדי שלא יתקלקלו. וישברו. נמצא שלשה דפוסים הן, אחד כשהיא בצק, ואחד היה לה בתנור כשהיא נאפית, ואחד כשהוא רודה מן התנור נותנה בדפוס כדי שלא תתקלקל:
+
+Mishnah 2
+
+<b>לישתן ועריכתן בחוץ ואפייתן בפנים.</b> לא אתברירא טעמא דהא מלתא בגמרא אמאי לישתן ועריכתן בחוץ ואפייתן בפנים:
+<b>ואינן דוחות את השבת.</b> אפייתן:
+<b>וכשרות בבית פאגי.</b> רמב״ם אומר שהוא מקום סמוך להר הבית מחוץ, ששם היו אופים המנחות. מלשון פת בג המלך. ואין הלכה אלא כדברי תנא קמא:
+
+Mishnah 3
+
+<b>חביתי כהן גדול לישתן ועריכתן בפנים.</b> לדברי הכל. שאותו חצי עשרון שחולק בו עשרונו של כהן גדול נמשח ונתקדש ומקדש את המנחה:
+<b>ודוחות את השבת.</b> לפי שאי אפשר לעשות לישה ועריכה ואפייה מאתמול, דכיון דמיקדשא בכלי מיפסלא בלינה:  
+
+Mishnah 4
+
+<b>יש בהן מעשה כלי בפנים.</b> במלאכתן שנעשה בהן בפנים טעונים כלי. לאפוקי על גבי טבלא. ובמלאכתן שנעשית בחוץ, כגון לישתו ועריכתו של לחם הפנים, אינו טעון כלי:
+<b>וקרנותיהן.</b> שהוא מדביק בצק לכל דופן כמין קרנים, ואורך הקרן יוצא ארבע אצבעות:
+<b>רבי יהודה אומר שלא תטעה.</b> בין שתי הלחם ללחם הפנים בין בשיעור אורך ורוחב בין בשיעור הקרנות. בשתי הלחם ארכו שבעה ורחבו ארבעה וקרנותיו ד׳ אצבעות. וסימנך זד״ד. ולחם הפנים ארכו עשרה ורחבו חמשה וקרנותיו שבע אצבעות. וסימנך יה״ז. ודרכו של ר׳ יהודה לתת סימנים, כמו דצ״ך עד״ש באח״ב:
+<b>שיהא לו פנים.</b> דפנות. [שיהא לו פינים זויות] והן הן הקרנים:
+
+Mishnah 5
+
+<b>ארכו עשרה ורחבו חמשה.</b> כדכתיב (שמות כ״ח:ט״ז) אמתים ארכו ואמה רחבו. ר׳ יהודה לטעמיה דאמר של כלים בת חמשה טפחים היא:
+<b>נותן ארכו.</b> של לחם הפנים כנגד רחבו של שלחן:
+<b>וכופל.</b> הלחם, טפחיים ומחצה למעלה בגובה מכאן ומכאן. והן הן הקרנות. ונמצאו זקופות בשוה לשפת השלחן:
+<b>ונמצא ארכו ממלא רחבו של שלחן.</b> ורחבו מחזיק חצי אורך של שלחן, וכשהיה מסדר אחר אצלו נמצא שלחן כולו מלא:
+<b>ארכו שנים עשר.</b> ר׳ מאיר לטעמיה דאמר כל אמה בת ששה טפחים, חוץ ממזבח הזהב וקרן מזבח החיצון והסובב והיסוד. והלכה כר׳ מאיר:
+<b>לחם הפנים ארכו עשרה.</b> בהא מודה רבי מאיר:
+<b>וטפחיים ריוח באמצע.</b> בין שני הסדרים. דרוחב הלחם לא הוי אלא חמשה, שני הסדרים מחזיקין עשרה בשלחן לארכו, פשו להו טפחיים ריוח בין סדר לסדר, שתהא רוח מנשבת בהם שלא יתעפשו:
+<b>אבא שאול אומר שם.</b> באותו ריוח שבין סדר לסדר נותנים הבזיכים:
+<b>והלא כבר נאמר ונתת על המערכת.</b> ועל, ממש משמע:
+<b>ועליו מטה מנשה.</b> והיינו סמוך, הכא נמי על סמוך. והלכה כאבא שאול:
+
+Mishnah 6
+
+<b>מפוצלין.</b> לתת ראשי קנים באותן פיצולים. וכמנין הקנים כך מנין הפצולים:
+<b>ארבעה עשר לסדר זה.</b> שש חלות שהיו בסדר המערכת. לארבעה מהן לכל אחת שלשה קנים, הרי שנים עשר קנים, והעליונה אינה צריכה אלא שנים לפי שאין עליה משאוי, הרי ארבעה עשר. החלה התחתונה אינה צריכה כל עיקר, לפי שמונחת על טהרו של שלחן:
+<b>לא סדור קנים.</b> במערכה החדשה:
+<b>ולא נטילתן.</b> מעל הישנה, דוחה שבת:
+<b>נכנס מערב שבת ושומטן.</b> מבין כל לחם ולחם, ומניחם לארכו של שלחן, ולמחר מסדר הלחם, ולמוצאי שבת נותן הקנים בין כל לחם כמשפטן:
+<b>ארכן לארכו של בית.</b> ממזרח למערב היו מונחין בארכן. חוץ מן הארון שארכו לרחבו של בית, שהבדים שבארון היו בולטים ודוחקין בפרוכת ודומין כשני דדי אשה, שנאמר (במלכים א ח׳:ח׳) ויאריכו הבדים ויראו, והבדים לרחבו של ארון היו מונחים, דאילו לארכו של ארון היו בדים לא היה בין בד לבד אלא שיעור רוחב הארון דהיינו אמתא ופלגא, ותרי גברי הנושאים בשני בדים את הארון שנים מכאן ושנים מכאן לא הוו מצי ליכנס בין בד לבד, אלא ודאי לרחבו נתונים, והם היו ממזרח למערב שהרי היו דוחקים בפרוכת, נמצא ארכו של ארון לרחבו של בית:
+
+Mishnah 7
+
+<b>על פתח הבית.</b> אצל פתח ההיכל בכניסתו. ולא היו מניחים שם אלא להראות שמעלין בקודש, דעכשיו מניחין על של שיש ומיד נושאן להיכל ומסדרן על של זהב של משה:
+<b>ועל של זהב ביציאתו.</b> עד שיוקטרו בזיכים, כדקתני לקמן במתניתין:
+<b>המכניסים עומדים בצפון.</b> דהכי עדיף טפי דאותן שמסדרים העבודה יהיו בצפון:
+<b>אלו מושכין.</b> ועד שלא יגביהו מן השלחן אלו מניחין:
+<b>אפילו אלו נוטלין.</b> ואלו עצמן מניחין אחר שנטלו:
+<b>אף זו היתה תמיד.</b> דסבר ר׳ יוסי דאין תמיד אלא שלא ילין שלחן לילה אחד בלא לחם:
+<b>והחלות מתחלקות לכהנים.</b> משמר היוצא חולק עם משמר הנכנס:
+<b>חל יום הכיפורים להיות בשבת.</b> שדין לחם הפנים לאכלו באותו שבת שנוטלים אותו מעל השלחן, ועכשיו אין יכולים לאכלו מפני התענית:
+<b>החלות מתחלקות לערב.</b> ואין ממתינים לחלקו למחר מפני שנפסל בלינה לאחר זמנו שנסתלק:
+<b>השעיר.</b> של מוסף שהוא חטאת ונאכל לכהנים:
+<b>נאכל לערב.</b> בלילי שבת. שזמנו ליום ולילה עד חצות. ואע״פ שאין יכולים לבשלו בשבת ולא ביום הכיפורים:
+<b>הבבליים.</b> כהנים שעלו מבבל. ובגמרא מפרש דלא בבליים היו אלא אלכסנדריים היו. ועל שם ששונאים תלמידי חכמים שבארץ ישראל את הבבליים, קראו לאלכסנדריים שעושים מעשה רעבתנות בבליים:
+<b>היו אוכלין אותו חי.</b> כשחל יום הכיפורים להיות בערב שבת:
+<b>מפני שדעתן יפה.</b> ואינן קצים לאכול הבשר כשהוא חי:
+
+Mishnah 8
+
+<b>ואת הבזיכים לאחר שבת.</b> ודינן היה לסדרן בשבת בשעת עריכת הלחם:
+<b>והקטיר את הבזיכים בשבת פסולה.</b> דמחוסר זמן הוא, שלא היה על השלחן אלא ששה ימים. והכא אי אפשר לתקן ולומר יניחנו עד שבת הבאה, דכיון דלחם נסדר כדינו בשבת, קדשו שלחן ושוב אינו יכול לשהותו אלא עד שבת ראשונה דמפסיל בלינה:
+<b>ואין חייבין עליהם משום פגול.</b> אם הקטירן על מנת לאכול הלחם למחר אינו פגול, שלא קרב המתיר כמצותו:
+<b>ולא משום נותר.</b> שאין נותר חל על הלחם, שהרי אין ראוי לאכילה:
+<b>וטמא.</b> האוכלו בטומאת הגוף אינו בכרת, כדאמרינן בהקומץ [דף כה] הניתר לטהורים חייבים עליו משום טומאה, וזה לא ניתר לטהורים מעולם, דבזיכים הוו מתירים דידיה ולא קרבו כהלכתן:
+<b>יניחנו לשבת הבאה.</b> ויעמוד שבועיים על השלחן. דכיון דלא נסדר בשבת אין שלחן מקדש עד שתגיע שבת, ומאותו שבת יכול להשהותן שבעת ימים:
+<b>שאפילו היה על השלחן ימים רבים.</b> קודם השבת:
+<b>אין בכך.</b> כלום שאין השלחן מקדשו עד השבת, הלכך לא מיפסל בלינה לאחר השבת:  
+
+Mishnah 9
+
+<b>אין פחות משנים.</b> משני ימים משנאפו:
+<b>נאכל לשלשה.</b> שאפאום בערב שבת. לפי שאין אפייתן דוחה לא שבת ולא יום טוב:
+<b>לתשעה.</b> בשבת שניה, שהוא תשיעי לאפייתו:
+<b>לעשרה.</b> שנאפו בחמישי בשבת:
+<b>שני ימים טובים של ראש השנה.</b> קודם לשבת. נאפה ברביעי ונאכל בשבת שניה, הרי לאחד עשר. ואם תאמר, הרי שנים עשר נינהו, דהא אותה שבת הוי יום הכפורים ואין הלחם נאכל עד למוצאי שבת. הא לא קשיא, דלענין אכילת קדשים הלילה הולך אחר היום שעבר, הלכך מקרי אחד עשר:
+<b>ואינו דוחה לא את השבת ולא את יום טוב.</b> לפי שאין אופים ומבשלים ביום טוב אלא מה שאוכל באותו היום בלבד:
+<b>רבן שמעון בן גמליאל אומר וכו׳</b> ואין הלכה כרבן שמעון בן גמליאל:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>המנחות והנסכים.</b> עד שלא קדשו בכלי. אינן קדושים קדושת הגוף, אלא קדושת דמים, שצריך לפדותן והדמים קדושים. ודוקא כשנטמאו יש להן פדיון אם לא קדשו בכלי, אבל לא נטמאו אף על פי שלא קדשו בכלי אין פודים אותן:
+<b>העופות והעצים והלבונה וכלי שרת שנטמאו אין להם פדיון.</b> שלא נאמר פדיון בקדושת הגוף אלא בבהמה בעלת מום, דכתיב (ויקרא כ״ז:י״א) ואם כל בהמה טמאה, אשר לא יקריבו ממנה קרבן לה׳, והעריך הכהן אותה וכו׳. ובבעלי מומים שנפדו הכתוב מדבר, דאי בבהמה טמאה ממש, כשהוא אומר (שם) ואם בבהמה הטמאה ופדה בערכך, הרי בהמה טמאה אמורה. ואשמועינן במתניתין דאע״ג דאשכחן בקדוש קדושת הגוף ונפל ביה מומא דמפריק, העופות והעצים והלבונה וכלי שרת דקדשי קדושת הגוף ונטמאו לא מפרקי:
+
+Mishnah 2
+
+<b>מה שהביא הביא.</b> דאמרינן לא לשם נדרו הביאה, אלא נדבה אחרת היא זו:
+<b>זו להביא במחבת.</b> שהיתה עשרון סולת מונחת לפניו, ואמר, זו להביא במחבת וכו׳:
+<b>הרי זו פסולה.</b> דקבעה לכלי שהזכיר בה ואין יכול לשנותה לכלי אחר:
+<b>אלו להביא בכלי אחד.</b> אלו שהיו מונחים לפניו:
+<b>הרי אלו פסולים.</b> דהיכא דנדר בכלי אחד והביא בשני כלים מפריש ממנה שני קומצים, והוא לא נדר אלא קומץ אחד. ועוד, שמנחה חסרה היא בכל כלי וכלי. והיכא דנדר בשני כלים והביא בכלי אחד הויא מנחה יתירה ומיעט בקומצין, שהוא בירר לה שתי קמיצות ולא קמץ אלא אחד:
+<b>אמרו לו בכלי אחד נדרת.</b> ולא חש לדבריהם והקריבה בשני כלים, פסולים, ואף על גב דלא אמר אלו להביא בכלי אחד. משום דהשתא ליכא למימר לשום נדבה אחרת אייתי לה, דכיון דאמרי ליה בכלי אחד נדרת הוה ליה למימר להו אנא משום נדר אחרינא מייתינא לה:
+<b>כשתי מנחות שנתערבו.</b> דאמרינן בפרק הקומץ, אם יכול לקמוץ מזו בפני עצמה ומזו בפני עצמה כשרות, ואם לאו פסולות. והא דקתני לעיל אלו להביא בשני כלים והביא בכלי אחד פסולות, מיירי כגון דלא יכול לקמוץ מכל אחת בפני עצמה:
+
+Mishnah 3
+
+<b>הרי עלי מנחה מן השעורים יביא מן החטים.</b> שאין מנחת נדבה באה אלא מן החטים. וכגון שאמר אילו הייתי יודע שאין מביאים מנחה מן השעורים לא הייתי נודר אלא מן החטים. אבל אם אמר לא הייתי נודר כלום, אינו חייב כלום:
+<b>יביא סלת.</b> דכתיב (ויקרא ב׳:א׳) סולת יהיה קרבנו:
+<b>ר׳ שמעון פוטר.</b> ר׳ שמעון סבר בגמר דבריו אדם נתפס, והואיל וגמר דבריו שלא כדין המנחה, אינו חייב כלום. ואין הלכה כר׳ שמעון:
+
+Mishnah 4
+
+<b>שכן צבור מביאים וכו׳</b> שלשה עשרונים לפר לי״ג פרים הם תשעה ושלשים עשרונים, ועשרון לכבש לארבעה עשר כבשים הם ארבע עשר עשרונים, ושני עשרונים לאיל לשני האילים הם ארבע עשרונים, הרי חמישים ושבעה, ולשני תמידים שנים, ולשני כבשי מוסף שבת שנים, הרי ששים ואחד. ואמר להם רבי שמעון, וכי כל אותן של אותו יום בכלי אחד היו, והלא אלו לפרים ואלו לאילים ולכבשים, ואי מערב להו מפסיל, שמנחת פרים בלילתן עבה, שני לוגים לעשרון, חצי ההין לשלשה עשרונים, ומנחת כבשים בלילתן רכה, רביעית ההין לעשרון דהיינו שלשה לוגים, והן בולעות זו מזו, ונמצאת זו חסרה וזו יתירה. אלא מפני מה אין מביא יחיד ששים ואחד עשרונים בכלי אחד, דעד ששים יכול להבלל בלוג אחד. והאי תנא סבר לה כרבי אליעזר בן יעקב דאמר בפרק שתי מדות אפילו מנחה של ששים עשרונים אין לה אלא לוג. ואף על פי שלא נבללה כולה, כיון שראויה להבלל אין הבלילה מעכבת, דהכי קיימא לן דכל הראוי לבילה אין בילה מעכבת בו, וכל שאינו ראוי לבילה בילה מעכבת בו:
+<b>וששים ואחד אין נכללים.</b> בתמיה:
+<b>קרטוב.</b> רביעית של רביעית הלוג:
+<b>אין מתנדבים לוג.</b> יין לנסכים. שלא מצינו מנחת נסכים של לוג אחד ולא של שנים ולא של חמשה:
+<b>אבל מתנדבים ג׳ לוגים.</b> דחזו לכבש. וארבעה דחזו לאיל. וששה לוגים שהוא חצי ההין דחזו לפר. ומששה ולמעלה מתנדבים, דשבעה חזו שלשה מינייהו לכבש וארבעה לאיל, ושמונה חזו לשני אילים, ותשעה חזו לכבש ופר, עשרה חזו לאיל ופר, אחד עשר חזו לשני אילים ולכבש. וכן לעולם:
+
+Mishnah 5
+
+<b>מתנדבים יין.</b> בלא סולת ושמן, ומנסכו לשיתין בפני עצמו:
+<b>ואין מתנדבים שמן.</b> בלא סולת ויין:
+<b>מתנדבין שמן.</b> וקומצו ומקטיר הקומץ ושיריים נאכלים:
+<b>שכן הוא קרב חובתו בפני עצמו.</b> עם חובתו הוא קרב בפני עצמו. אף על פי שהוא בא חובה עם המנחה אינו מעכב המנחה:
+<b>תאמר בשמן כו׳</b> דכיון דלא אשכחן ביה דליתי בכלי בפני עצמו, השתא נמי לא ליתי:
+<b>אפילו פרידה אחת.</b> תור אחד, או בן יונה אחד, מתנדבים בין שנים. והלכה שמתנדבים יין ושמן בפני עצמן. ומתנדבים מנחת נסכים בין נסכי פר בין נסכי איל וכבש. וכל הקרבנות באים בנדבה בשותפות, חוץ מן המנחה לפי שנאמר בה נפש, דכתיב (ויקרא ב׳:א׳) ונפש כי תקריב קרבן מנחה:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>הרי עלי עשרון.</b> פירשתי כמה עשרונים אביא ואיני יודע כמה אמרתי:
+<b>יביא ששים עשרונים.</b> דאי בציר מהכי נדר, לא איכפת ליה, דמתני ואומר מה שפירשתי יהא לנדרי והשאר יהא לנדבה. ובטפי מהכי ליכא לספוקי, דאין מנחה אחת יתירה מששים עשרון:
+<b>הרי עלי מנחה.</b> האומר הרי עלי מנחה סתם:
+<b>יביא איזה שירצה.</b> מחמש מנחות:
+<b>מיוחדת.</b> שנקראת מנחה סתם ואין לה שם לווי. וכל שאר מנחות יש להם שם לווי, מנחת מחבת, מנחת מרחשת, מנחת מאפה. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>מנחה מין המנחה.</b> האומר הרי עלי מנחה, או מין מנחה: 
+<b>יביא אחת</b> מן המנחות האמורות בפרשה:
+<b>מנחות עלי.</b> או שאומר מין מנחות עלי, יביא שתי מנחות ממין אחד:
+<b>פירשתי.</b> מיני מנחות שאביא, ואיני יודע כמה מינים הם שנדרתי להביא:
+<b>מביא חמשתן.</b> מנחת סולת, מנחת מרחשת, מנחת מחבת, מנחת מאפה תנור והיא באה שני מינים, חלות ורקיקין: 
+<b>פירשתי מנחה של עשרונים</b> בכלי אחד, ואיני יודע כמה עשרונים קבעתי בה:
+<b>יביא ששים עשרון.</b> דטפי מהכי ליכא לספוקי. ואי בציר מהכי נדר לא איכפת לן, דמתנה ואומר כמה שפירשתי יהא לנדרי והשאר יהא לנדבה:
+<b>רבי אומר.</b> כיון דאמר מנחה דמשמע חדא, אלמא בכלי אחד קבעה, ואם יביא ששים בכלי אחד, שמא בציר מהכי נדר והוי מנחה יתירה, דאית ליה לרבי דקביעותא דמנא מלתא היא, הלכך יביא ששים מנחות מאחת ועד ששים, חדא של עשרון אחד, וחדא של שנים, וחדא של שלשה, וחדא של ארבע, עד ששים. שנמצא מביא בין הכל אלף שמונה מאות ושלשים עשרון, דודאי חדא מינייהו נדר, ואינך נדבה. ואין הלכה כרבי:  
+
+Mishnah 3
+
+<b>לא יפחות משני גזירים.</b> שתי בקעיות גדולות. דמיעוט עצים שנים:
+<b>והמעלה את הקומץ בחוץ חייב.</b> כרת, דהעלאה היא. ובהאי כללא הוי נמי המעלה קומץ בפנים דהקטרה מעלייתא היא, הלכך חשיב חמשה קומצים ותו לא, ולא חשיב להאי דהמעלה קומץ בפנים לקומץ ששי:
+<b>ושני בזיכים.</b> של לחם הפנים:
+
+Mishnah 4
+
+<b>לא יפחות מדינר זהב.</b> והוא שיאמר מטבע של זהב. דאי לא, דלמא נסכא דדהבא קאמר, דהיינו חתיכה של זהב:
+<b>נחושת לא יפחות ממעה כסף.</b> שיביא נחושת ששוה מעה כסף:
+<b>פירשתי.</b> כך וכך זהב:
+<b>ואיני יודע כמה פירשתי.</b> יביא כל כך עד שידע בעצמו שמעולם לא נתכוין לכל כך:
+
+Mishnah 5
+
+<b>הרי עלי יין.</b> לנסכים:
+<b>לא יפחות משלשה לוגין.</b> שהן פחותים שבנסכים. רביעית ההין לכבש, תלתא לוגין הוו, שהין י״ב לוגין:
+<b>שמן לא יפחות מלוג.</b> שהפחות שבמנחה עשרון סולת, והיא טעונה לוג שמן:
+<b>רבי אומר שלשה לוגין.</b> כפחות שבמנחת נסכים, עשרון לכבש בלול ברביעית ההין שמן. ואין הלכה כרבי:
+<b>כיום מרובה.</b> כיום טוב ראשון של חג הסוכות כשחל להיות בשבת. שאותו היום מרובה בנסכים לקרבנות של חובת היום מכל שאר ימות השנה. דהוו שלשה עשר פרים וארבעה עשר כבשים וארבעה מוספים, ב׳ מוסף דשבת וב׳ מוסף דחג, ואילים שנים ושעיר אחד. והנסכים הצריכים לכולם מאה וארבעים לוג:
+
+Mishnah 6
+
+<b>הרי עלי עולה יביא כבש.</b> ר׳ אלעזר בן עזריה אומר או תור או בן יונה. באתריה דתנא קמא לא היו קורים עולה סתם אלא לעולת בהמה, ופחותה שבעולת בהמה הוא כבש, הלכך יביא כבש. ובאתריה דר׳ אלעזר בן עזריה היו קורים עולה סתם גם לעולת העוף, הלכך יביא תור או בן יונה. ומר כי אתריה ומר כי אתריה:
+<b>יביא פר ועגל.</b> זכרים ולא נקבות. דעולה ליכא לספוקי אלא בזכרים. ומתניתין רבי היא דאמר לקמן המתנדב קטן והביא גדול לא יצא. אבל רבנן פליגי עליה ואמרי המתנדב קטן והביא גדול יצא, דיש בכלל מרובה מועט. והלכה כחכמים:
+<b>פירשתי.</b> אחד מקרבנות הבהמה ואיני יודע מאיזה מהן פירשתי. יביא מכל מיני בהמה הזכרים גדולים וקטנים, דהיינו פר ועגל איל ושעיר וגדי וטלה:
+<b>פירשתי.</b> את המין:
+<b>ואיני יודע מה פירשתי.</b> אם מין בהמה או מין עוף:
+
+Mishnah 7
+
+<b>תודה ושלמים.</b> תודה או שלמים:
+<b>יביא כבש.</b> פחות שבתודה ושלמים:
+<b>יביא פר ופרה.</b> דתודה ושלמים איכא לספוקי בזכרים ונקבות:
+<b>ורחל.</b> נקבה בת שתי שנים:
+<b>גדי.</b> בן שנה מן העזים:
+<b>שעיר.</b> עז בן שתי שנים:
+<b>טלה.</b> כבש בן שנתו:
+
+Mishnah 8
+
+<b>יביא הוא ונסכיו במנה.</b> כך נתפרש דינו בתורה שבעל פה, שיהא ערך השור עם נסכיו מנה: 
+<b>עגל יביא הוא ונסכיו בחמש.</b> סלעים:
+<b>אמר הרי עלי שור במנה.</b> יביאנו במנה חוץ מנסכיו שהרי כך קבעו:
+<b>שור במנה והביא שנים במנה לא יצא.</b> שהרי קבע שור במנה:
+<b>קטן והביא גדול יצא, רבי אומר לא יצא.</b> משום הכי תנא פלוגתא דרבי ורבנן הכא בסיפא, לפרושי, דרישא לאו דברי הכל היא אלא רבי היא ולא רבנן ואין הלכה כרבי:  
+
+Mishnah 9
+
+<b>ונסתאב.</b> שנפל בו מום. דבעל מום אקרי טמא כדכתיב (ויקרא כ״ז:י״א) ואם כל בהמה טמאה אשר לא יקריבו ממנה קרבן לה׳, ובבעלי מומין שיפדו הכתוב מדבר, כדפרשינן בפרקין דלעיל:
+<b>אם רצה יביא בדמיו שנים.</b> ולא דמי לרישא דאמרינן שור במנה והביא שנים במנה לא יצא, דהתם דאמר הרי עלי שור במנה חייב עד שיביאנו, אבל הכא בשור זה ונסתאב שאני, דכיון דאמר שור זה אקריב עולה ונסתאב, אזל ליה נדריה, דתו לא מצי לקיומיה:
+<b>רבי אוסר.</b> לכתחלה. אבל אם הביא יצא. דכיון דאמר זה, אינו חייב באחריותו. ואין הלכה כרבי:
+<b>הבינוני שבהן הקדש.</b> אף הבינוני שבהן הקדש. דכי יש לו שנים, הגדול הקדש, שהמקדיש בעין יפה מקדיש ומסתמא מוטב שבהן הקדיש דכתיב (דברים י״ב:י״א) מבחר נדריכם. וכי יש לו שלשה, חוששין אף לבינוני, דלא ידעינן אהי מינייהו חל ההקדש, אי אגדול דהוי עין יפה, אי אבינוני דהוי עין יפה לגבי קטן, הלכך תרוייהו אסירי. מיהו לא קרב למזבח אלא חד מינייהו. והיכי עביד דלשתרי חד מינייהו, ממתין לבינוני עד שיומם, ומחלל אותו אגדול. דממה נפשך, אי אבינוני חל ולא אגדול, הרי נפל בו מום וחללו. ואי אגדול חל מעיקרא, נמצא בינוני חולין מעיקרא:
+<b>פירשתי.</b> איזה מהן ולא ידעתי איזה הוא:
+<b>או שאמר לי אבא.</b> בשעת מיתתו, אחד משוורי הפרשתי להקדש ואיני יודע על איזה מהן אמר לי:
+<b>הגדול שבהן הקדש.</b> דהיכא דאמר פירשתי ליכא ספיקא דודאי הגדול פירש:
+
+Mishnah 10
+
+<b>בבית חוניו.</b> בית המקדש שבנה חוניו בנו של שמעון הצדיק באלכסנדריא של מצרים. שכשמת שמעון הצדיק אמר להם, חוניו בני ישמש תחתי, מפני שהיה בקי ורגיל בעבודה יותר משמעי אחיו. ולא קבל עליו חוניו להיות כהן גדול לפי שהיה שמעי אחיו גדול ממנו שתי שנים ומחצה. ונתמנה שמעי כהן גדול תחת אביו. לימים נתקנא חוניו בשמעי אחיו, אמר לו בא ואלמדך סדר עבודה הלבישו כתונת בד דקה שלובשות הנשים על בשרן ועליה אזור צר קטן והעמידו אצל המזבח, יצא ואמר לאחיו הכהנים ראו מה נדר זה וק. ים לאהובתו, אותו היום שאתמנה לכהן גדול אלבש כתונת שליכי ואחגור באזור שליכי. בקשו אחיו הכהנים להרגו, סח להם כל המאורע, בקשו להרוג. את חוניו, רץ מפניהם לבית המלך. ועדיין כל הרואה אותו אומר זה הוא, הלך לו לאכסנדריא של מצרים שהיו בה רבבות מישראל ועשה שם מקדש ובנה מזבח והעלה עליו לשם ה׳. ועל אותו מזבח נתנבא ישעיה (י״ט) ביום ההוא יהיה מזבח לה׳ בתוך ארץ מצרים. ועמד הבית ההוא קרוב למאתים שנה ונקרא בית חוניו על שמו. והכל מודים שהקרבנות שהיו קרבים שם אינן קרבן. לפיכך מי שאמר הרי עלי עולה והקריבה שם לא יצא ידי נדרו:
+<b>שאקריבנה בבית חוניו.</b> נעשה כאומר הרי עלי עולה על מנת שאהרגנה ולא אתחייב באחריותה, הלכך אם הקריבה בבית חוניו יצא ידי נדרו אבל חייב כרת משום שוחט בחוץ, שהרי קרא עליה שם עולה:
+<b>רבי שמעון אומר אין זו עולה.</b> והרי היא חולין גמורים. שאין שם הקדש חל עליה כלל כשאמר שאקריבנה בבית חוניו. ואין הלכה כר׳ שמעון:
+<b>ואם גלח בבית חוניו לא יצא.</b> אלא יחזור ויגלח במקדש בירושלים, ושם יביא קרבנותיו:
+<b>שאגלח בבית חוניו אם גלח בבית חוניו יצא.</b> דהאי גברא שנדר בנזיר כדי שיגלח בבית חוניו, לצעורי נפשיה נתכוין, ומפני שהיה קרוב לבית חוניו ורחוק מארץ ישראל, אמר אי סגיא בבית חוניו טרחנא, טפי לא מצינא לאצטעורי, ולא חל שם נזירות עליו, אבל נעשה כמי שנשבע שלא לשתות יין עד זמן פלוני:
+<b>רבי שמעון אומר.</b> אינו נזיר כלל ומותר לשתות יין. ואין הלכה כר׳ שמעון:
+<b>ואין צריך לומר לדבר אחר.</b> אם שמשו לעבודה זרה שלא ישמשו עוד בירושלים:
+<b>והרי הן כבעלי מומין.</b> שחולקים ואוכלים בקדשים:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Menachot/Hebrew/merged.txt
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@@ -0,0 +1,919 @@
+Bartenura on Mishnah Menachot
+ברטנורא על משנה מנחות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Menachot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה מנחות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כל המנחות שנקמצו שלא לשמן.</b> כגון שהתנדב מנחת מרחשת והביאה, וקמצה הכהן לשם מחבת:
+<b>כשרות.</b> ומקטיר הקומץ ושייריה נאכלים. שקמיצת המנחה במקום שחיטת הקרבן עומדת, וכשם שכל הזבחים שנשחטו שלא לשמן כשרים כדילפינן מקרא בריש מסכת זבחים, הכי נמי כל המנחות שנקמצו שלא לשמן כשרות:
+<b>אלא שלא עלו לבעלים לשם חובה.</b> הוה מצי למתני ולא עלו לבעלים לשם חובה, והא דקתני אלא דמשמע דכל דינם כמנחות כשרות אלא דבר זה, לאשמועינן דאסור לשנויי בה שינוי אחר, שאם עבר וקמצה שלא לשמה אסור לתת הקומץ בכלי שרת שלא לשמה:
+<b>שלא עלו לבעלים לשם חובתו.</b> ולא יצא ידי נדרו וצריך להביא מנחה אחרת לשם מרחשת:
+<b>חוץ ממנחת חוטא.</b> כגון מנחה הבאה על טומאת מקדש וקדשיו, אם לא תשיג ידו לשתי תורים:
+<b>ומנחת קנאות.</b> של סוטה. שאם קמצן שלא לשמן, כגון לשם נדבה, או נתן בכלי שרת את הקומץ שלא לשמו, או הלך או הקטיר שלא לשמו, או חישב באחת מן העבודות הללו הריני עובד לשמן ושלא לשמן. אלו מנחות פסולות ואין שייריהן נאכלים. וטעמא הוי משום דמנחת חוטא חטאת קרייה רחמנא. ובחטאת כתיב ושחט אותה לחטאת, ולקח מדם החטאת, שתהא שחיטה ולקיחה דהיינו קבלת הדם לשם חטאת. ומנחת קנאות הואיל וכתיב בה עון דכתיב מנחת זכרון מזכרת עון, כחטאת שויוה רבנן. ומנחת העומר, אע״ג דלאו מנחת חוטא היא ולאו מנחת קנאות היא, קמצה שלא לשמה פסולה מהקטיר, ואין שייריה נאכלים, הואיל ובאה להתיר החדש ולא התירה. וכל המנחות שנקמצו שלא לשמן כשרות דתנן במתניתין, דוקא במנחות שאין להם זמן קבוע איירי, ולא במנחת העומר שקבע לה זמן:
+<b>או שלא לשמן ולשמן.</b> דלא תימא לשמן ושלא לשמן הוא דפסולה, דתפוס לשון אחרון, אבל שלא לשמן ולשמן כשרות, קמ״ל:
+
+Mishnah 2
+
+<b>זר ואונן וטבול יום כו׳</b> כולהו מפורשים בפרק ב׳ דזבחים. ומוכחינן להו מקראי דעבודתן פסולה:
+<b>ערל.</b> כהן שמתו אחיו מחמת מילה:
+<b>יושב.</b> דבעינן לעמוד לשרת. 
+<b>על גבי כלים כו׳.</b> דבעינן שלא יהיה דבר חוצץ בינו ובין הרצפה:
+<b>בן בתירא אומר יחזיר.</b> הקומץ לתוך המנחה:
+<b>ויחזור ויקמוץ בימין.</b> והוא הדין לכל הנך פסולים דחשיב במתניתין סבירא ליה לבן בתירא שאם עבר אחד מהן וקמץ יחזיר הקומץ למקומו ויחזור כהן כשר ויקמוץ. ואין הלכה כבן בתירא:
+<b>עלה בידו צרור.</b> נמצא קומץ חסר מקום הצרור או גרגיר מלח או קורט של לבונה. דקודם קמיצה בורר כל הלבונה לצד אחד וקומץ ואח״כ מלקט אותם ונותנה עם הקומץ ושורף הכל, ואם נזדמן בתוך הקומץ גרגיר מלח או קורט של לבונה הרי הקומץ חסר כדי מקום הקורט:
+<b>מבורץ.</b> מלא וגדוש:
+<b>שקמצו בראשי אצבעותיו.</b> שלא פשטן על כל פס ידו:
+<b>פושט את אצבעותיו על פס ידו.</b> מכניס צדי אצבעותיו בקמח ומכניס הקמח לתוך ידו ומוחק באצבע קטנה שלא יצא הקמח חוץ לקמיצה ומוחק בגודל שלא יצא הקמח חוץ לאצבע. וזה היה צריך לעשות במנחת מחבת ומרחשת דמעשיהן אפויין ולאחר אפייתן פותתן וקומץ, ואי אפשר לפותתן דקות כל כך שלא יהיו יוצאות חוץ לקומץ, הלכך מוחק בגודל מלמעלה ובאצבע קטנה מלמטה. וזו היתה מעבודות קשות שבמקדש, דבקושי גדול יכול להשוות שלא יהא לא חסר ולא יתר. ורמב״ם כתב, שנדחו דברי האומר שזו עבודה קשה שבמקדש, והוא מפרש וקומץ כדקמצי אינשי האמור בגמרא [דף י״א], דהיינו שממלא כפו ממנו כדרך שבני אדם ממלאים ידיהם ממה שלוקחים בידם. ואני אומר, שאין פירוש כדקמצי אינשי אלא שמכניס צדי אצבעותיו בקמח ומכניס הקמח בצדי אצבעותיו לתוך ידו, אבל אינו נוטל קמח אלא מלא שלש אצבעותיו על פס ידו ולא יותר, וכדי שלא יהיה מבורץ ומבצבץ ויוצא, מוחק מלמטה באצבע קטנה ומלמעלה בגודל. ולא נדחו כלל דברי האומר שזו עבודה קשה מעבודות קשות שבמקדש ושיטת הגמרא כדברי. וכן פירשוה כל רבותי:
+
+Mishnah 3
+
+<b>ריבה שמנה.</b> ששיעור השמן. לוג לכל עשרון. ואם ריבה, שנתן שני לוגין או יותר לעשרון דחזו לשתי מנחות, פסול:
+<b>חיסר שמנה.</b> פחות מלוג שמן לעשרון סולת:
+<b>חיסר לבונתה.</b> שלא נתן בה אלא קורט אחד של לבונה. אבל אם יש בה שני קרטין כשרה, דכתיב (ויקרא ו׳:ח׳) את כל הלבונה אשר על המנחה, כל, משמע אפילו קורט אחד, דכל משמע כל דהוא כדכתיב (מלכים ב ד׳:ב׳) אין לשפחתך כל בבית. את, לרבות עוד קורט אחד, הרי שנים. ואילו ריבה לבונתה לא קתני, דלא פסל אלא כשריבה יותר על שני קומצים דאז ריבה יותר מדאי:
+<b>לאכול שייריה בחוץ.</b> חוץ לעזרה:
+<b>או להקטיר קומצה בחוץ.</b> דמחשבה פוסלת בין שחשב על אכילת אדם בין שחשב על אכילת מזבח, דכתיב (ויקרא ז׳:י״ח) ואם האכל יאכל, בשתי אכילות הכתוב מדבר אחת לאכילת אדם ואחת לאכילת מזבח, וההוא קרא במחשבה מיירי דכתיב (שם) המקריב אותו לא יחשב, בשעת הקרבה הוא נפגל ואינו נפגל ביום השלישי, אלמא במחשבה מיירי שחשב עליו לאכלו ביום השלישי:
+<b>פסולה.</b> דמחשבת חוץ למקומו פוסלת בקמיצת המנחה כמו שפוסלת בשחיטת הזבח. ומה שפוסל בזבח בשחיטה בקבלת הדם בהולכה בזריקת הדם, פוסל המנחה בקמיצה בנתינה בכלי שרת בהולכה בהקטרת הקומץ ולבונה, ארבעה כנגד ארבעה. והקומץ והלבונה עצמן חשובים גבי מנחה כמו הדם והאימורים אצל הזבח. ושיירי מנחה הנאכלים, כבשר הזבח הנאכל. ובפרק ב׳ דזבחים מפורשים כל הני פסולי והתם ילפינן להו כולהו מקראי:
+<b>לאכול דבר שדרכו לאכול.</b> כגון שיריים:
+<b>דבר שדרכו להקטיר.</b> כגון הקומץ. אבל אם חשב לאכול הקומץ או להקטיר השיריים חוץ לזמנו, לא פסל, דבטלה דעתו אצל כל אדם:
+<b>ובלבד שיקרב המתיר.</b> הקומץ כהלכתו. כאילו היה כשר, שלא יהא שם שום פסול אלא הפגול בלבד. אבל אם יש בו פסול אחר אינו חשוב יותר פגול ואין בו כרת:
+<b>קמץ בשתיקה.</b> שלא חשב שום מחשבת פסול בשעת קמיצה:
+<b>ונתן בכלי והלך והקטיר חוץ לזמנו.</b> כלומר, שבשלשת עבודות הללו חשב על השיריים לאכלן חוץ לזמנו:
+
+Mishnah 4
+
+<b>קמץ חוץ למקומו.</b> חשב בשעת קמיצה לאכול השיריים חוץ לעזרה:
+<b>נתן בכלי הלך והקטיר חוץ לזמנו.</b> ובאחת משלשת עבודות הללו חשב על השיריים לאכלן חוץ לזמנו:
+<b>מנחת חוטא וקנאות.</b> יש בהן עוד פסול אחר המוציאן מידי פגול, כגון שלא לשמן, דאמרינן בריש פרקין דפסולות אם קמצן שלא לשמן, ושלשת שאר העבודות חשב עליהן חוץ לזמנן, או אפילו הראשונה חוץ לזמנה והשאר שלא לשמן, הוציאו מידי פגול:
+<b>או שקמץ או נתן בכלי או הוליך או הקטיר שלא לשמן.</b> כלומר אי זו מאלו שעשה שלא לשמן והשאר על מנת לאכול לשיריים חוץ לזמנו לא קרב המתיר כמצותו ואין בשיריים כרת:
+<b>כזית בחוץ כזית למחר.</b> חשב באחת מן העבודות שתי מחשבות חוץ לזמנו וחוץ למקומו. ועד השתא איירינן בשתי עבודות שחשב באחת חוץ לזמנו ובאחרת חוץ למקומו, ועכשיו מיירי שחשב בשתיהן בעבודה אחת. ולרבי יהודה איצטריך, דלא תימא בשתי עבודות הוא דפליג רבי יהודה דבתר קמייתא אזלינן, אבל בחדא עבודה מודה, קמשמע לן:
+<b>כזית למחר וכזית בחון.</b> אף על פי שחשב תחלה לחוץ לזמנו הוציאתו שניה מידי כרת:
+<b>אמר רבי יהודה זה הכלל כו׳</b> ר׳ יהודה פליג אתנא קמא בין בעבודה אחת בין בשתי עבודות. ואין הלכה כר׳ יהודה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הקומץ את המנחה.</b> מודה ר׳ יוסי שהוא פגול. משום דבעי למתני סיפא להקטיר לבונתה למחר ר׳ יוסי אומר פסול ואין בו כרת, מהו דתימא טעמא דר׳ יוסי משום דסבר אין מפגלין בחצי מתיר, כלומר שאם חשב לעבוד למחר עבודת חצי מתיר לא פיגל, והך לבונה חצי מתיר הוא, דבין הקטרת קומץ ולבונה מתירים השיריים, ואפילו רישא כי חשב בהקטרת קומץ עבודת חצי מתיר היא ופליג רבי יוסי, קא משמע לן דבהא מודה. דטעמא לאו משום הכי הוא, אלא משום דאין מתיר מפגל את המתיר:
+<b>מה שנה זו מן הזבח.</b> שהשוחטו על מנת להקטיר אימורים למחר פגול:
+<b>אינה מן המנחה.</b> אינה ממין המנחה כמו הקומץ, ואע״פ שהוא ממתירי המנחה. דקסבר רבי יוסי שאין מתיר מפגל את המתיר, שאין עבודת מתיר זה שהוא קומץ מועלת לפגל מתיר האחר שהיא הלבונה במחשבה שהוא מחשב על הלבונה בעבודת הקומץ. ורבנן אמרי ליה, כי אמרינן דאין מתיר מפגל את המתיר, היכא דלא אקבע בחד מנא, כגון שני כבשי עצרת דשניהם מתירים את הלחם, ואם שחט אחד מהם על מנת לאכול את חבירו למחר שניהם כשרים. אבל היכא דאקבעו בחד מנא, כגון קומץ ולבונה ששניהם בכלי אחד, מועלת מחשבת מתיר זה לפגל מתיר אחר. והלכה כחכמים:
+
+Mishnah 2
+
+<b>שחט שני כבשים.</b> של עצרת, דכתיב בהו שני כבשים בני שנה לזבח שלמים, ואותן כבשים מתירין ומקדשין לשתי הלחם, שאין הלחם קדוש אלא בשחיטת שני כבשים, הואיל והוזקקו עמו בתנופה. ושאר כבשים של עצרת, דמוספים נינהו:
+<b>לאכול אחת מן החלות למחר.</b> וזמן אכילת החלות אינו אלא ליום ולילה, כדין מנחה, שנאמר בה כחטאת וכאשם:
+<b>הקטיר שתי בזיכין.</b> לשתי מערכות של לחם הפנים כדכתיב (ויקרא כ״ד:ו׳) ושמת אותם שתים מערכות, היתה על כל מערכת כף אחת שיש בו לבונה כדכתיב (שם) ונתת על המערכת לבונה זכה. ושתי הכפות הללו שבהם נתונה הלבונה נקראים שני בזיכים. והלבונה נקטרת כדכתיב (שם) והיתה ללחם לאזכרה. והלחם נאכל, וזמן אכילתו כל אותו שבת שמסירים אותו מן השלחן בלבד. ואם בשעה שהקטיר שני בזיכים של לבונה חשב על אחת מן המערכות של לחם לאכלו למחר, כלומר שלא בזמנו:
+<b>אותה חלה.</b> של שתי הלחם של עצרת:
+<b>ואותו הסדר.</b> של לחם הפנים:
+<b>זה וזה פגול.</b> שכולן נחשבים גוף אחד:
+<b>נטמאת אחת מן החלות.</b> דוקא כשנטמאת אחת משתי הלחם קודם זריקת דם הכבשים, או אחד מן הסדרים קודם הקטרת הבזיכים, הוא דאפליגו רבי יהודה ורבנן. אבל אם נטמא לאחר זריקת הדם או לאחר הקטרת הבזיכים, דברי הכל הטמא בטומאתו והטהור יאכל:
+<b>שאין קרבן צבור חלוק.</b> בגמרא מסיק דלא מקרא ולא מסברא אמרה רבי יהודה למלתיה, אלא גמרא ערוך בידו. וכך היה מקובל מרבותיו שאין קרבן צבור חלוק ואם נפסל חציו נפסל כולו:
+
+Mishnah 3
+
+<b>התודה מפגלת את הלחם.</b> שהלחם בא בשביל התודה והוא טפל לה, ואין התודה טפילה ללחם. וכן שני כבשים של עצרת, שתי הלחם הבאים עמהם הם טפלים לכבשים ואין הכבשים טפלים ללחם, והעיקר מפגל הטפל ואין הטפל מפגל העיקר. ואי אשמועינן תנא האי דינא בתודה ולא אשמועינן בכבשים של עצרת הוה אמינא התם הוא דכי מפגל לחם לא מפגלא תודה משום דלא הוזקקו בתנופה עם החלות, אבל כבשים דהוזקקו בתנופה עם החלות דכתיב (ויקרא כ״ג) והניף הכהן אותם על לחם, אימא כי מפגל לחם לפגלו נמי כבשים. ואי תנא כבשים, הוה אמינא התם כי מפגלי כבשים מפגל לחם משום דהוזקקו זה עם זה בתנופה, אבל תודה דלא הוזקקו אימא כי מפגל בתודה לא מפגלי בחלות, צריכא:
+
+Mishnah 4
+
+<b>הזבח מפגל את הנמכים.</b> והשותה מהן ענוש כרת:
+<b>משקדשו בכלי.</b> לאחר ששמו אותם בכלי שרת, שהכלי מקדשן קדושת עולם דשוב אין להם פדיון:
+<b>דברי ר׳ מאיר.</b> דרבי מאיר סבר שנסכים מתפגלים, לפי שהדם של הזבח הוא שמכשיר ומתיר אותן למזבח, והואיל ויש להן מתיר, מתפגלים במחשבת חוץ לזמנו. וחכמים פליגי עליה בפרק בית שמאי במסכת זבחים [דף מ״ד] ואמרי שהנסכים אין להם מתיר, לפיכך אין מתפגלין. ואין הלכה כרבי מאיר:
+
+Mishnah 5
+
+<b>פיגל בקומץ.</b> בהקטרת הקומץ חשב על השיריים לאכלן שלא בזמנן:
+<b>עד שיפגל בכל המתיר.</b> והקטרת אחד מהן חצי מתיר הוא, דאיכא נמי הקטרת חבירו, שאין שיירי המנחה מותרים באכילה לכהן עד שיקטירו הקומץ והלבונה:
+<b>במנחת חוטא ובמנחת קנאות.</b> שאין בהן לבונה, והקומץ לבדו הוא המתיר:
+<b>שחט אחד מן הכבשים.</b> של כבשי עצרת. ואין הלחם מותר אלא אחר שישחטו שניהן:
+<b>הקטיר אחד מן הבזיכין.</b> והרי אין מתיר הלחם אלא הקטרת שניהם:
+<b>ר׳ מאיר אומר פגול.</b> דסבר חצי מתיר נמי מפגל. ואין הלכה כרבי מאיר:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>הקומץ את המנחה לאכול.</b> חוץ לזמנו:
+<b>דבר שאין דרכו לאכול.</b> כגון הקומץ והלבונה:
+<b>ולהקטיר.</b> חוץ לזמנו:
+<b>דבר שאין דרכו להקטיר.</b> השיריים שדרכן לאכול ואין דרכן להקטיר:
+<b>כשר.</b> דאין זו חשובה מחשבה, דבטלה דעתו אצל כל אדם:
+<b>רבי אליעזר פוסל.</b> דכתיב (ויקרא ז׳:י״ח) ואם האכול יאכל מבשר זבח שלמיו, בשתי אכילות הכתוב מדבר, אחת אכילת אדם ואחת אכילת מזבח, לומר לך כשם שפוסלת אכילת אדם לאדם כגון שיריים אם חשב עליהם לאדם לאכלם חוץ לזמנו, ואכילת מזבח למזבח כגון קומץ אם חשב עליו להקטירו שלא בזמנו, כך פוסלת מחשבת אכילת אדם כגון שיריים אם חשב עליהם למזבח להקטירן חוץ לזמנן, מדאפקינהו רחמנא לתרווייהו בלשון אכילה שמע מינה כי הדדי נינהו, ומחשבים מזו לזו. ורבנן סברי, להכי אפקה רחמנא להקטרה בלשון אכילה, לומר לך מה אכילה בכזית אף מחשבת הקטרה בכזית. ולעולם אכילה כאורחיה משמע, קומץ למזבח ושיריים לאדם. והלכה כחכמים:
+
+Mishnah 2
+
+<b>לא יצק.</b> סדר המנחה, בתחלה נותן שמן בכלי, ואח״כ נותן את הסולת, ואח״כ חוזר ויוצק שמן ובולל והכי מפרש בפרק אלו המנחות נקמצות [דף ע״ה]:
+<b>לא יצק ולא בלל כשר.</b> כגון שנתן כל השמן שבלוג במתן ראשון שהוא קודם לעשייתה. דאי חיסר שמנה אמרינן בפרק קמא [דף י״א] שהיא פסולה. ובגמרא בפרקין מוכח דיציקה מעכבת, ומפרש לא יצק, לא יצק כהן אלא זר, דמקמיצה ואילך מצות כהונה אבל יציקה ובלילה כשרים בזר. ולא בלל דקתני, על כרחך לא בלל כלל, דבלילה ודאי אינה מעכבת ומתניתין הכי קאמר, לא יצק כהן אלא. זר, או לא בלל כלל, כשר:
+<b>לא פתת.</b> [כדכתיב] (ויקרא ב׳) פחות אותה פתים. אע״ג דבמנחת מחבת בלבד כתיב, הוא הדין לכל המנחות הנאפות תחלה, כגון מחבת ומרחשת ומאפה, מצוה לפותתן כולן ואח״כ קומץ. וזה אם לא פתת אלא כדי קמיצה, כשר:
+<b>לא מלח.</b> כל המנחה כולה, אלא הקומץ. דאילו מליחת הקומץ מעכבת היא:
+<b>לא הניף.</b> במנחת חוטא ומנחת קנאות דטעונות תנופה:
+<b>לא הגיש.</b> כדכתיב (שם) והגישה אל המזבח. שהכהן מוליכה אצל המזבח ומגישה בקרן דרומית מערבית כנגד חודה של קרן:
+<b>פתיתים מרובות.</b> גדולות יותר מהדין שמפורש בהן מנחת ישראל כופל אחת לשנים ושנים לארבע ומבדיל. ואיצטריך לאשמועינן פתיתים גדולות ואע״ג דאשמועינן דאי לא פתת כשרה. דסלקא דעתך אמינא דהתם הוא דאיכא תורת חלות עליהן, אבל הכא דלאו תורת חלות איכא ולא פתיתים איכא אימא לא, קמ״ל:
+<b>ולא משחן.</b> הרקיקים הטעונים משיחה, כדכתיב (שמות כ״ט) ורקיקי מצות משוחים בשמן, אחר אפייתן מושחן וחוזר ומושחן עד שיכלה כל השמן שבלוג:
+<b>במנחת כהנים כשרה.</b> שכולן כליל כמוהו:
+<b>במנחת כהן המשיח ובמנחת נסכים פסולה.</b> לפי שהקומץ דמנחת ישראל בלילתו עבה. לוג אחד שמן לעשרון סלת, ומנחת נסכים ושל כהן משיח בלילתן רכה, שלשה לוגים לעשרון, כדכתיב במנחת נסכים (במדבר ט״ו) עשרון בלול ברביעית ההין שמן, ובמנחת כהן המשיח הוא אומר (ויקרא ו׳) סולת מנחה תמיד. הרי היא לך כמנחת התמיד שהיא עשרון סולת בלול ברביעית ההין:
+<b>והן בולעות זו מזו.</b> הקומץ בולע ממנחת נסכים וממנחת כהן משיח, ורבה שמנן של מנחות הללו על הקומץ ומבטלות ליה, והוי מנחה שלא הוקטר קומצה ופסולה הנקמצת. אבל מנחת נסכים כשרה ולא הוי כריבה שמנה, כיון שלא מדעת עירבו השמן שבולעתו בטל לגבה וכמאן דליתיה. ואין הלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>אם יכול לקמוץ מזו בפני עצמה ומזו בפני עצמה.</b> שנפלה זו בצד זה של כלי וזו בצד זה ונשאר מהן כדי קומץ שלא נתערב, כשרות, ואם לאו, פסולות. דאמר בתורת כהנים מסלתה ולא מסולת חברתה:
+<b>לא יקטיר.</b> ואפילו כל המעורבת, דאין הקטרה מצוה אלא בקומץ, ומקמץ נמי לא קמיץ שני קומצים דילמא בכל קומץ יש מזה שנתערב וליכא קומץ שלם מחד מנחה:
+<b>ואם הקטיר.</b> כל המעורבת, היא לא עלתה לבעלים, דהא לא נקמצה ואין מנחת נדבה ניתרת בלא קמיצה:
+<b>נתערב קומצה בשייריה.</b> לא יקטיר את כולה משום דהשיריים אסורים להקטיר דכתיב (ויקרא ב׳:י״א,) לא תקטירו ממנו אשה לה׳, כל שממנו לאישים הרי הוא בבל תקטירו:
+<b>נטמא הקומץ והקריבו, הציץ מרצה.</b> דכתיב (שמות כ״ח:ל״ח) ונשא אהרן את עון הקדשים, אינו נושא אלא עון טומאה, שיש בה צד קל שהותרה מכללה בצבור, דכתיב בתמיד במועדו, ואפילו בטומאה:
+<b>ואינו מרצה על היוצא.</b> ואע״ג דיש בו נמי צד קל שהותר מכללו בבמה, שנאסר יוצא במשכן והותר בבמה שבנוב וגבעון שלא היו שם קלעים, אעפ״כ אין הציץ מרצה ביוצא, דכתיב (שם) לרצון להם לפני ה׳, עון דלפני ה׳ אין, עון דיוצא לא:
+
+Mishnah 4
+
+<b>כמדת ר׳ אליעזר כשרה.</b> על דעתו של ר׳ אליעזר דאמר בפרק כיצד צולין, דם אע״פ שאין בשר, הכי נמי קומץ אע״פ שאין שיריים כשר להקטיר קומץ:
+<b>כמדת ר׳ יהושע.</b> דאמר אם אין בשר אין דם, הכי נמי פסול להקריב הקומץ. והוא שלא נשתייר דבר מן השיריים שלא נטמא. והלכה כרבי יהושע:
+<b>שלא בכלי שרת.</b> שלא קידש הקומץ בכלי שרת. אבל בתחלת המנחה כולי עלמא לא פליגי דבעי כלי, כדאמרינן בפרק שתי הלחם:
+<b>ורבי שמעון מכשיר.</b> טעמא דר״ש מפרש בגמרא, משום דאמר קרא (ויקרא ו׳:י׳) קודש קדשים היא כחטאת וכאשם, ומדאקיש רחמנא מנחה לחטאת דעבודתו במתנה באצבע ממש, שמע מינה דקומץ המנחה נמי אם רצה עובדה בידו בלא כלי. ובלבד שיעבוד בידו הימנית, דומיא דחטאת שנאמר בו אצבע דכתיב ביה (שם ד׳) ולקח הכהן מדם החטאת באצבעו, וכל מקום שנאמר אצבע וכהונה אינו אלא ימין. ואין הלכה כר״ש:
+<b>הקטיר קומצה פעמים.</b> חצי קומץ בפעם אחת וחצי קומץ בפעם אחרת. ודוקא נקט פעמים ותו לא, דאין קומץ פחות משני זיתים וכי פליג ליה לשתי פעמים נמצא שאין הקטרה בפחות מכזית ולפיכך כשרה, אבל אם חילקה לשלש או לארבע פעמים, דעביד להו הקטרה פחותה מכזית, פסולה:
+
+Mishnah 5
+
+<b>מיעוטו מעכב את רובו.</b> שאם חסר כל שהוא פסול, דאמר רחמנא מלא קומצו:
+<b>העשרון.</b> מנחה שהיא פחותה מעשרון אפילו כל שהוא פסולה:
+<b>היין.</b> חצי ההין לפר, ושלישית ההין לאיל, ורביעית ההין לכבש. וכן השמן בין למנחת נסכים שהוא כשיעור היין, בין למנחת נדבה שהוא לוג אחד שמן:
+<b>הסולת והשמן.</b> של מנחה:
+<b>מעכבים זה את זה.</b> דכתיב (שם ב׳) מגרשה ומשמנה:
+<b>הקומץ והלבונה מעכבים זה את זה.</b> דכתיב (שם ו׳) והרים ממנו בקומצו וגו׳ על כל לבונתה:
+
+Mishnah 6
+
+<b>שני שעירי יום הכיפורים.</b> השעיר אשר עלה עליו הגורל לה׳ ושעיר המשתלח לעזאזל:
+<b>שני כבשי עצרת.</b> שני כבשי שלמים שבאים חובה על שתי הלחם:
+<b>שתי חלות.</b> שתי הלחם של עצרת:
+<b>ושני סדרים.</b> שתי מערכות של לחם הפנים, שש חלות לכל מערכת:
+<b>שני בזיכין.</b> שתי כפות שבהן הלבונה, ונתונים על שתי המערכות:
+<b>הסדרים והבזיכין מעכבין זה את זה.</b> שאם אין מערכות של לחם על השלחן לא יתן בו את הבזיכין של לבונה. ואם אין בזיכין לא יתן את הלחם:
+<b>שני מינים שבנזיר.</b> חלות מצות ורקיקי מצות:
+<b>ושלשה שבפרה אדומה.</b> עץ ארז ואזוב ושני תולעת:
+<b>ארבעה שבתודה.</b> ארבעה מינים של לחם שמביאים על שלמי תודה, חלות מצות, ורקיקי מצות, וסולת מורבכת, וחלות לחם חמץ:
+<b>ארבעה שבלולב.</b> לולב ואתרוג הדס וערבה. אם נוטל ארבעתן בכל היום כולו אע״פ שנוטל אחד מהן בשחרית ואחד בין הערבים יצא, דקיימא לן לולב אין צריך אגד. אבל אם חסר אחד מן המינים ונטל כל השלשה, לא קיים מצוה כלל:
+<b>ארבעה שבמצורע.</b> עץ ארז ואזוב ושני תולעת והצפור החיה:
+<b>שבע הזיות שבפרה.</b> אדומה. דכתיב (במדבר י״ט) והזה אל נוכח פני אוהל מועד מדמה שבע פעמים:
+<b>שבע הזיות של בין הבדים.</b> ביום הכיפורים. דכתיב (ויקרא י״ז) ולפני הכפורת יזה שבע פעמים:
+<b>ושעל הפרוכת ושעל מזבח הזהב.</b> ביום הכיפורים, ובפר כהן משיח, ובפר העלם דבר של צבור, ושעירי עובדה זרה. שכל אלו טעונים הזיה על הפרוכת ועל מזבח הזהב כמו שמפורש בפרשת ויקרא ובאחרי מות. ושעירי עבודה ורה מרבינן להו מקרא דכתיב (שם ד׳) ועשה לפר כאשר עשה לפר החטאת. לפר, זה פר כהן משיח. החטאת, אלו שעירי עובדה זרה. וארבע מתנות שעל ארבע קרנות שעל מזבח הזהב נמי מעכבות זו את זו, אף על פי שלא הוזכרו במשנה:  
+
+Mishnah 7
+
+<b>שבעה קני מנורה.</b> כדכתיב (שמות כ״ה) וששה קנים יוצאים מצדיה, והקנה האמצעי, הרי שבעה קני מנורה:
+<b>שתי פרשיות שבמזוזה.</b> שמע והיה אם שמוע:
+<b>ואפילו כתב אחד מעכבן.</b> אפילו אות אחת שהיא דבוקה לחברתה ואינה מוקפת גויל כהלכתה פסול במזוזה ובתפילין ובספר תורה:
+<b>ארבע פרשיות שבתפילין.</b> קדש והיה כי יביאך שמע והיה אם שמוע:
+<b>מעכבות זו את זו.</b> בין בתפלה של ראש שכותבין כל פרשה ופרשה בקלף בפני עצמו, בין בתפלה של יד שכל ארבעתן כתובים בקלף אחד:
+<b>ארבעתן ארבע מצות.</b> ואין מעכבות זו את זו ואין הלכה כרבי ישמעאל:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>התכלת אינה מעכבת את הלבן.</b> אע״ג דמצוה לתת שני חוטין של תכלת ושני חוטין של לבן, או חוט אחד של תכלת ושלשה חוטים של לבן, אפילו הכי אין זה מעכב את זה, ואם נתן ארבעתן [של תכלת או ארבעתן] של לבן, יצא:
+<b>תפלה של יד אינה מעכבת של ראש.</b> רמב״ם כתב, דוקא ששתיהן מצויין אצלו, אבל אם אין מצויה אצלו אלא אחת מהן, לא יניח האחת עד שימצא האחרת, גזרינן שמא יטעה ויסמוך על אחת תמיד. וזה דלא כהלכתא, דמאן דאמר הכי בגמרא [מנחות מ״ד ע״א] הדר ביה מכח מה שהקשו לו ואלא מאן דלית ליה תרתי מצות חדא מצוה נמי לא לעביד, בתמיה. והלכה, בין ששניהן מצויין אצלו בין שאין מצויין אצלו אינן מעכבות זו את זו, וכן הורו כל רבותי הלכה למעשה:
+<b>הסולת והשמן.</b> של מנחת נסכים:
+<b>אין מעכבין את היין.</b> של נסכים שאם הביאו את היין בלא סולת ושמן מנסכו:
+<b>המתנות של מזבח החיצון.</b> כגון ארבע מתנות של חטאת:
+<b>אין מעכבות זו את זו.</b> שאם לא נתן אלא אחת כיפר. דכתיב (דברים י״ב:כ״ז) ודם זבחיך ישפך, שפיכה אחת משמע:
+
+Mishnah 2
+
+<b>הפרים והאילים והכבשים.</b> הנך דכתיבי בפרשת אמור אל הכהנים והקרבתם על הלחם שבעת כבשים תמימים בני שנה ופר בן בקר אחד ואילים שנים, הבאים עם שתי הלחם של עצרת, אינם מעכבים הפרים שנים ואיל אחד ושבעה כבשים של מוספים של עצרת הכתובים בפרשת פנחס. שאין [שני] פרים של מוספים מעכבין הפר של שתי הלחם, ולא הפר של שתי הלחם מעכב שני פרים של מוספים. וכן שני אילים של שתי הלחם אינן מעכבין האיל אחד של מוספים, ולא איל אחד של מוספים מעכב שני האילים של שתי הלחם. וכן הכבשים אין מעכבין אלו את אלו:
+<b>רבי שמעון אומר אם היו להם פרים מרובין.</b> כלומר, דמים כדי לקנות פרים כדי צרכן, ולא היו להם דמים לקנות נסכים, יביאו פר אחד ונסכיו. ומפיק לה מקרא דכתיב (יחזקאל מ״ו:ז׳) איפה לפר ואיפה לאיל יעשה מנחה ולכבשים כאשר תשיג ידו, וכי מדת פרים ואילים אחת היא, והלא מנחת פרים שלשה עשרון ומנחת אילים שני עשרון, אלא להודיעך שמוטב להביא פר אחד איל אחד עם איפתו, מדה הראויה לו, מלהביא פרים מרובים ואילים מרובים בלא מנחתם. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>הפר והאילים והכבשים והשעיר.</b> הבאים בגלל הלחם. וכולן עולות, חוץ מן השעיר שהוא חטאת:
+<b>אין מעכבין את הלחם.</b> שאם הביאו שתי הלחם של עצרת בלא הקרבנות הללו, מקודשין:
+<b>הלחם מעכב את הכבשים.</b> הנך כבשים הן שני כבשים דשלמים שהוזקקו לתנופה עם הלחם:
+<b>והכבשים אין מעכבים את הלחם.</b> שאם לא נמצאו כבשים מביאים שתי הלחם והן קדושים כאילו הביאום עם הכבשים:
+<b>קרבו כבשים בלא לחם.</b> שהרי לא היה להם לחם במדבר אלא המן:
+<b>הלכה כדברי בן ננס.</b> דכבשים מעכבים את הלחם:
+<b>אבל אין הטעם כדבריו.</b> דהוא אומר במדבר קרבו כבשים דשלמים ולא היא:
+<b>שכל האמור בחומש הפקודים.</b> בספר במדבר. כגון קרבנות מוספים האמורים בפרשת פנחס, קרבו במדבר:
+<b>וכל האמור בת״כ.</b> דהיינו בספר ויקרא. לא קרבו במדבר. והנך כבשים האמורים באמור אל הכהנים כגון הנך שבעה כבשים ופר ואילים דעולה דעל הלחם ושני כבשים דשלמים לא קרבו במדבר:
+<b>לחם בלא כבשים אין לו מי יתירנו.</b> שאין הלחם מותר באכילה לכהנים עד שיקרבו כבשים. והלכה כר׳ שמעון:
+
+Mishnah 4
+
+<b>התמידים אינן מעכבין את המוספים.</b> בגמרא מפרש דלענין קדימה קאמר דאין מעכבין זה את זה, דאי בעי תמידין מקריב ברישא ואי בעי מוספין מקריב ברישא. ואע״ג דכתיב וערך עליה העולה, ומשמע העולה דהיינו עולת תמיד תהא ראשונה לכל הקרבנות, אין זה אלא למצוה בעלמא אבל לא לעכב:
+<b>אמר רבי שמעון אימתי כו׳</b> בגמרא מפרש דמתניתין חסורי מחסרא והכי קתני, לא הקריבו כבש בבוקר לא יקריבו בין הערבים, במה דברים אמורים שלא נתחנך המזבח, אבל נתחנך המזבח יקריבו בין הערבים. אמר ר׳ שמעון אימתי בזמן שהיו אנוסים או שוגגים, אבל אם היו מזידים ולא הקריבו כבש בבוקר, לא יקריבו בין הערבים. והכי פירושו, לא הקריבו התמיד של שחר לא יקריבו התמיד של בין הערבים, דהכי מדרש קרא, אם את הכבש אחד תעשה בבוקר הוכשר שני ליקרב בין הערבים, ואי לא לא. במה דברים אמורים שלא נתחנך מזבח, דהאי קרא בחינוך כתיב בפרשת ואתה תצוה, דכתיב לעיל מיניה וזה אשר תעשה על המזבח. אבל נתחנך מזבח, שכבר הקריב עליו קרבנות, אפילו לא הקריב תמיד של שחר יקריב תמיד של בין הערבים, דכתיב בפרשת פנחס ואת הכבש השני תעשה בין הערבים כמנחת הבקר וכנסכו, ובההוא קרא לא כתיב את הכבש האחד תעשה בבוקר, ותניא בספרי האי קרא למה נאמר, והלא נאמר למעלה בפרשה ואת הכבש השני תעשה כו׳, לפי שנאמר עמו את הכבש אחד תעשה בבוקר, הרי שלא הקריבו של שחר שומע אני שלא יקריבו של בין הערבים, תלמוד לומר קרא בתרא ואת הכבש השני, מגיד לך שאם לא הקריב של שחר יקריב של בין הערבים. אבל אם מזידים כו׳ לא יקריבו בין הערבים, אותן המזידים, אבל כהנים אחרים יכולים להקריב:
+<b>לא הקטירו קטורת בבוקר יקטירו בין הערבים.</b> דקטורת לא שכיחא בחד גברא שיקטיר קטורת פעמים רבות כמו בעולה, כדאמרינן ביומא [כ״ו ע״א] שלא שנה בה אדם מעולם מפני שהיא מעשרת דכתיב (דברים ל״ג:י׳) ישימו קטורה באפך וסמיך ליה ברך ה׳ חילו, הלכך לא קנסינן להו, שמתוך שהיא חביבה עליהם לא פשעי בה ואינו מצוי שיניחו אותה מזידין. ואין הלכה כר׳ שמעון בשתיהן:
+<b>שאין מחנכים את מזבח הזהב אלא בקטורת הסמים.</b> של בין הערבים. דכתיב (שמות ל׳:ז׳) בבוקר בהטיבו את הנרות יקטירנה, כלומר כשמדשן את המנורה מן האפר שיש שם מהדלקת הנרות. ואי לאו דעבד הדלקה באורתא מאי בעי למתקן בצפרא, אלמא חינוך המנורה בין הערבים. וכיון דמנורה נתחנכה בערב, קטורת נמי נתחנכה בערב, דכתיב (שם) ובהעלות אהרן את הנרות בין הערבים יקטירנה:  
+
+Mishnah 5
+
+<b>חביתי כהן גדול.</b> מנחת כהן גדול שמביא בכל יום. ועל שם דכתיב בה (ויקרא ו׳:י״ד) על מחבת בשמן תעשה, משום הכי קרי לה חביתין:
+<b>לא היו באות חצאין.</b> שלא יביא מביתו חצי עשרון בבוקר וחצי עשרון בערב:
+<b>ולא חצי עשרונו של ראשון.</b> שנשאר מן העשרון שלם שהביא הראשון שמת ולא קרב אלא חציו:
+<b>ושני חציין אובדים.</b> חצי עשרונו של ראשון שמת וחצי עשרונו של זה שעמד:
+<b>משל צבור.</b> דכתיב חק עולם, חק זה יהא משל עולם, כלומר משל צבור מתרומת הלשכה:
+<b>רבי יהודה אומר משל יורשים.</b> דכתיב (שם) והכהן המשיח תחתיו מבניו. והכי משמע, והכהן המשיח שמת, תחתיו אחד מבניו יעשה אותה:
+<b>ושלימה היתה קריבה.</b> כל זמן שהיא באה משל צבור לר׳ שמעון או משל יורשים לר׳ יהודה, שלימה היתה קריבה, עשרון שלם ולא חצי עשרון. ר׳ שמעון מפיק ליה מכליל תקטר, שלא יקטירוה לחצאים אלא כולה כשהיא באה משל צבור. ור׳ יהודה מפיק לה מדכתיב מבניו יעשה אותה, כשאחד מבניו מקריב לאחר שמת אביו דהיינו היורשים, יעשה אותה ולא חציה. והלכה כר׳ יהודה שמשל יורשים היא באה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כל המנחות באות מצה חוץ מחמץ שבתודה.</b> דכתיב (ויקרא ז׳:י״ג) על חלות לחם חמץ:
+<b>ושתי הלחם.</b> דכתיב (שם כ״ג) חמץ תאפינה:
+<b>שאור היה בודה להן מתוכן.</b> מתוך עשרון דתודה ושתי הלחם היה מוציא שאור, שהיה לש מן הסולת מעט לאחר שנמדד וטומנו בסולת ומתחמץ מאליו וממנו מחמץ השאר, שממקום אחר לא היה יכול להביא שלא תהא מנחה יתירה:
+<b>היא אינה מן המובחר.</b> שאינה מחמצת יפה. לפי שאין לה שאור מחומץ יפה:
+<b>אלא מביא שאור.</b> שמחומץ יפה מתוך ביתו, ונותן לתוך העשרון ומוסיף וממלא סולת:
+<b>אף היא היתה חסרה או יתירה.</b> כגון אם השאור עבה ומגובל בקושי עם מעט מים, אינו מחזיק נפח גדול כאילו היה קמח ונמצא העשרון יותר, לפי שאם לא היה שאור מגובל היה נפחו גדול מעכשיו. ואם אינו מגובל יפה שנתן בו מים הרבה, נמצא נפחו גדול משאילו היה קמח ונמצא עשרון חסר, שאם לא בשביל המים לא יהיה מלא. והלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>שנאמר כל המנחה אשר תקריבו לה׳ לא תעשה חמץ.</b> ארישא קאי דקתני ומשתמרות שלא יחמיצו, וקודם קמיצה משתעי. ושייריה ילפינן מקרא אחרינא דכתיב (שם ו,) לא תאפה חמץ חלקם, אף חלקם של כהנים שהם שיירי המנחה שנשארו מן הקומץ, אף זו לא תאפה חמץ. ובחמץ דוקא הוזהרו על השיריים, אבל מותר ללוש אותם בדבש ולטגנן בו:
+<b>עריכתה.</b> שמתעסק בה בידים אחר לישה. וחייבין על כל אחת ואחת, לפי שנאמר לא תעשה חמץ, יכול לא יהא חייב אלא אחת, תלמוד לומר לא תאפה, אפייה בכלל היתה ולמה יצאת להקיש אליה, מה אפייה מיוחדת שהיא מעשה יחידי וחייבין עליה בפני עצמה, אף אני אביא לישתה ועריכתה וכל מעשה יחידי שבה, לאתויי קיטוף שהוא מעשה יחידי וחייבין עליה בפני עצמה. וקיטוף הוא שמחליק פניה במים ואע״ג דלא מחזי כל כך מעשה:
+
+Mishnah 3
+
+<b>מנחת סולת.</b> המתנדב מנחה סתם, מביא סולת ושמן ולבונה ובוללה וקומצה כמו שהיא קודם אפייה. ובדידה כתיב שמן ולבונה, וכל הני אחריני גמרי ממנחת סולת דכתיב בה נפש, דמשמע דכל מנחת יחיד טעונה שמן ולבונה:
+<b>והחלות והרקיקין.</b> למנחת מאפה תנור קרי החלות והרקיקין. דאי בעי חלות מייתי ואי בעי רקיקין מייתי:
+<b>ומנחת כהנים.</b> כהן שהתנדב אחת מחמשת מנחות הללו:
+<b>מנחת כהן משיח.</b> מנחת חביתין:
+<b>גוי.</b> מתנדב מנחה, כדילפינן מאיש איש, מלמד שהנכרים מביאין נדרים ונדבות כישראל:
+<b>ומנחת נשים.</b> אשה שהתנדבה מנחה:
+<b>ומנחת נסכים.</b> לא בעי לבונה, דשמן נאמר בה ולא לבונה:
+<b>ולחם הפנים.</b> כתיב ביה (ויקרא כ״ד:ז׳) ונתת על המערכת לבונה זכה, ולא כתיב ביה שמן:
+<b>שתי החלות.</b> של עצרת, לא הוזכר בהן לא שמן ולא לבונה:
+<b>מנחת חוטא ומנחת קנאות.</b> בהדיא כתיב בהו (שם ה׳) לא ישים עליה שמן ולא יתן עליה לבונה:
+
+Mishnah 4
+
+<b>וחייב על השמן.</b> אם נתנו על מנחת חוטא או על מנחת קנאות:
+<b>נתן כלי.</b> שיש בו שמן:
+<b>על גבי כלי.</b> של מנחת חוטא:
+<b>לא פסלה.</b> ולא אמרינן הרי עבר על מה שכתוב בתורה לא ישים עליה שמן, שלא הזהירה תורה אלא שלא יתן השמן לתוך הסולת או לתוך הקמח:
+
+Mishnah 5
+
+<b>טעונות הגשה.</b> בחודה של קרן דרומית מערבית, כדכתיב (שם ב׳) והגישה אל המזבח:
+<b>והחלות והרקיקין.</b> מנחת מאפה תנור:
+<b>מנחת כהנים.</b> שהיא כולה כליל:
+<b>וכל שאין בהם קמיצה.</b> להתיר השיריים מן המנחה לכהנים, אין בהן הגשה. ואין הלכה כר״ש:
+
+Mishnah 6
+
+<b>לוג ואשם מצורע.</b> כתיב בהו והניף:
+<b>והבכורים כדברי ר׳ אליעזר בן יעקב.</b> גרסינן. כלומר, דשמעינן ליה בעלמא דאמר ביכורים טעונים תנופה והלכה כמותו:
+<b>ואימורי שלמי יחיד וחזה ושוק שלהן.</b> בהדיא כתיב בהו (ויקרא י, טו) שוק התרומה וחזה התנופה על אשי החלבים יביאו להניף:
+<b>אחד שלמי אנשים ואחד שלמי נשים.</b> טעונים תנופה:
+<b>בישראל אבל לא באחרים.</b> מפרש בגמרא דהכי קאמר, אחד אנשים ואחד נשים קרבנן טעון תנופה, ותנופה עצמה בישראל, אבל לא בידי נשים, דהכי תניא, בני ישראל מניפין ואין הגוים מניפין, בני ישראל מניפין ולא בנות ישראל מניפות:
+<b>שתי הלחם וכבשי שלמים של עצרת.</b> הבאים בגלל הלחם. כתיב בהו (שם כ״ג) והניף הכהן אותם על לחם הבכורים, ולא על ממש, אלא סמוך להם, כבשים בצד הלחם, כדברי רבי בברייתא. וכן הלכה:
+<b>שנאמר.</b> [במילואים] אשר הונף ואשר הורם (שמות כ״ט כ״ז), ומהונף והורם דמילואים ילפינן שאר תנופות. תנופה, מוליך ומביא. תרומה, מעלה ומוריד:
+<b>תנופה היתה במזרח.</b> כלומר, אף במזרח של מזבח יכול להניף, וכל שכן במערבו דקרוב יותר להיכל:
+<b>ותנופות קודמות להגשות.</b> בתחלה מניף ואחר כך מגיש. ובמנחת העומר ובמנחת קנאות איירי דטעונות תנופה והגשה, וכתיב במנחת קנאות (במדבר ה׳:כ״ה) והניף את המנחה לפני ה׳, והדר והקריב אותה אל המזבח:  
+
+Mishnah 7
+
+<b>שלשה מינין.</b> שלמי יחיד, ושלמי צבור שהם כבשי עצרת, ואשם מצורע. שלשה מינים הללו טעונים בין שלשתן שלש מצות, סמיכה, תנופה חיים, תנופה שחוטים:
+<b>שתים.</b> מצות מן השלש יש בכל מין ומין, והשלישית אין בהם. דאין בכל מין אלא שתים:
+<b>שלמי יחיד.</b> כתיב בהו סמיכה בויקרא:
+<b>ותנופה שחוטים.</b> בחזה ושוק שלהן, בצו את אהרן:
+<b>שלמי צבור.</b> כתיב בהו תנופה חיים, והניף הכהן אותם דהיינו חיים, ותנופה שחוטים, בחזה ושוק שלהן, דילפינן (מקדשי) [צ״ל משלמי] יחיד. אבל סמיכה לא בעו, דהלכתא גמירי לה דאין בכל קרבנות צבור אלא שתי סמיכות בלבד, סמיכה של שעיר המשתלח ושל פר העלם דבר של צבור:
+<b>אשם מצורע.</b> כתיב ביה תנופה חי, כדכתיב והניף הכהן אותם, בפרשת זאת תהיה. וסמיכה, דאי אפשר לקרבן יחיד שלא יסמוך ידו על ראש קרבנו:
+<b>אבל לא תנופה שחוט.</b> דמיעט רחמנא גבי שלמי יחיד, (ויקרא ז׳:ל׳) את החזה להניף אותו. אותו, למעוטי אשם של מצורע שאינו טעון תנופה שחוט:
+
+Mishnah 8
+
+<b>מרחשת עמוקה.</b> דכתיב (ויקרא ז׳) וכל נעשה במרחשת, בתוכה משמע, אלמא יש לה תוך:
+<b>ומעשיה רוחשין.</b> שהשמן נע ונד בתוכה. לשון הרומש על הארץ דמתרגמינן דרחיש. ויש שגורסין ומעשיה רכין, כלומר שלישתה רכה:
+<b>ומחבת צפה.</b> דכתיב (שם) על מחבת, משמע עליה ולא בתוכה, אלמא אין לה תוך:
+<b>צפה.</b> שאינה עמוקה אלא שוליה צפין אצל אוגניה. כמו צף על פני המים:
+<b>ומעשיה קשים.</b> שהעיסה שמטגנים בה לישתה קשה כדי שלא תשפך לחוץ, שהרי הכלי אין לו שפה:
+
+Mishnah 9
+
+<b>כופח.</b> מקום שפיתת קדירה אחת. ופעמים שמסיקים אותו ואופין בו עיסה:
+<b>רעפים.</b> טוול״ש בלע״ז. עשויין מחרס ומסיקין אותן בכבשן:
+<b>ויורות הערביין.</b> כמין גומא העשויה בקרקע וטוחה בטיט ומסיקין אש בתוכה עד שתתלבן ואופים בה עיסה:
+<b>אם רצה יביא מעשה כופח.</b> דכופח מין תנור הוא. ואין הלכה כר׳ יהודה:
+<b>מנחת מאפה.</b> כתיבי בה חלות ורקיקים:
+<b>לא יביא מחצה חלות.</b> דכל מנחות באות עשר עשר, וזה לא יביא חמש חלות וחמש רקיקין, אלא או הכל חלות או הכל רקיקין:
+<b>מפני שהוא קרבן אחד.</b> ששניהם כתובים במנחה אחת, הלכך יכול להביא מחצה ממין זה ומחצה ממין זה. ואין הלכה כר״ש:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>אלו מנחות נקמצות.</b> מנחת סולת נקמצת עיסה, ומנחת מחבת ומרחשת וחלות ורקיקים דהיינו מאפה, פותתן לאחר אפייתן. ובמנחת סולת כתיבה קמיצה בהדיא, ובאינך כתיב אזכרה, ואזכרה היינו קומץ:
+<b>מנחת גוים או נשים.</b> שהתנדבו אחת מאלו:
+<b>מנחת העומר.</b> אזכרה כתיב בה:
+<b>מנחת חוטא וקנאות.</b> כתיב בהו קמיצה:
+<b>מנחת חוטא של כהנים נקמצת.</b> אע״ג דמנחת כהן נשרפת כולה כדכתיב (ויקרא ו׳) וכל מנחת כהן כליל תהיה, מכל מקום בעיא קמיצה:
+<b>והקומץ קרב לעצמו והשיריים קרבין לעצמן.</b> אבל לתנא קמא אין מנחת כהן נקמצת אלא נקטרת כמות שהיא, דסבר כל מנחה ששייריה נאכלים נקמצת ושאין שייריה נאכלים אינה נקמצת. והלכה כתנא קמא:
+
+Mishnah 2
+
+<b>בזה יפה כח המזבח.</b> לא הוי צריך למיתני, דהא חזינן דבזה יפה כח המזבח ומלתא דפשיטא היא. אלא לאתויי המתנדב יין למזבח בלא קרבן, דלא תימא מזלפו על האישים על האש והוא נשרף וכלה ואין כח מזבח יפה בזה, קמ״ל דלא, אלא מנסכו כשאר נסכים ויורד לשיתין דהיינו כמין שני נקבים שהיו במזבח ויורדים למטה עד היסוד, כדי שיהיה כח המזבח יפה:
+<b>ובזה יפה כח הכהנים.</b> לאתויי שתי הלחם של עצרת אם הביאום בפני עצמן בלא כבשים, דלא תימא לשריפה עומדות ולא לאכילה כיון שלא קרבו כבשים שמתירים אותם, קמשמע לן דבזה יפה כח כהנים לעולם דלאכילה עומדות ולא לשריפה:
+
+Mishnah 3
+
+<b>הנעשות בכלי.</b> כגון מנחת מרחשת ומחבת שהן נעשות בכלי:
+<b>טעונות שלש מתנות שמן.</b> למעוטי מנחת מאפה תנור שאינה טעונה יציקה:
+<b>ומתן שמן בכלי קודם לעשייתן.</b> תחלה נותן שמן בכלי שרת ונותן סולת עליו, דכתיב במנחת מרחשת (ויקרא ב׳) סולת בשמן תעשה, כלומר תנתן, אלמא דטעונה מתן שמן קודם לעשייתה, ובמנחת מחבת כתיב בלילה ויציקה ולא כתיב בה מתן שמן בכלי תחלה, ובמרחשת כתיב מתן שמן ולא כתיב בה יציקה ובלילה, וגמרינן הך מהך, נאמר קרבנך במרחשת ונאמר קרבנך במחבת, וכיצד הוא עושה נותן שמן תחלה בכלי שרת ונותן עליו את הסולת, [וחוזר] ונותן עליה שמן ובוללן, הרי מתן שמן בכלי ובלילה, ולשה במים ואופה בתנור ופותתה ויוצק עליה שמן אחר פתיתה, וזו היא יציקה, הרי שלשתן, וקומץ ומקטיר את הקומץ והשאר נאכל לכהנים:
+<b>והחלות בוללן דברי רבי.</b> השתא מיירי במנחת מאפה תנור שהיא באה חלות או רקיקים, וכתיב בה (שם) סולת חלות מצות בלולות בשמן. רבי סבר חלות בלולות כתיב, שבוללן כשהן חלות. ורבנן סברי סולת בלולה כתיב מלמד שנבללת כשהיא סולת. והלכה כחכמים:
+<b>חלות טעונות בלילה והרקיקים משוחים.</b> דכתיב חלות בלולות, ולא רקיקים בלולים. רקיקים משוחים, ולא חלות משוחות:
+<b>כיצד מושחן כמין כי.</b> יונית, שהיא כמין ט׳ שלנו, כהפרשת גודל [של שמאל] מן האצבע [כזה C]:
+
+Mishnah 4
+
+<b>כל המנחות הנעשות בכלי.</b> הכא לאו למעוטי מנחת מאפה תנור אתא, דכתיב (ויקרא ב׳:ו׳) פתות אותה פתים וגו׳ מנחה, לרבות כל המנחות לפתיתה. אלא למעוטי שתי הלחם ולחם הפנים שאין טעונים פתיתה:
+<b>כופל אחת לשתים.</b> דכתיב פתות אותה פתים. פתות היינו שנים, דכיון דנשבר היינו שתי חתיכות, פתים מרבינן שתהא החתיכה לשתי חתיכות דהיינו ארבעה. יכול יעשנה פירורים, תלמוד לומר אותה פתים, ולא פתיתיה לפתיתים. וכולן פתיתין כזיתים, דסיפא דמתניתין לאו ר׳ שמעון קאמר ליה אלא דברי הכל היא, דלאחר שעשה פתיתין כזיתים כופל כל זית לשנים ושנים לארבעה:
+<b>מכפלה.</b> לא היה מכפלה לארבעה, אלא לשנים. דלא כתיב בה אלא מנחת פתים ולא פתות:
+<b>רבי שמעון אומר כו׳</b> ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>שיפה.</b> שמשפשף החטה בין ידו לכלי כדי שתהא נוחה להשיר קליפתה:
+<b>בעיטה.</b> שבועט בעובי אגרופו או בעובי פס ידו. והיה שף אחת ובועט שתים, שף שתים ובועט שלש, וחוזר ועושה כסדר הזה עד שגומר חמש מאות בעיטות לשלש מאות שיפות:
+<b>ה״ג ר׳ יוסי אומר בבצק.</b> כלומר, שיפה ובעיטה בבצק ולא בחטין. ואין הלכה כר׳ יהודה:
+<b>עשר עשר חלות.</b> ומנחת סולת נמי אע״ג דקודם אפייה נקמצת, אפילו הכי עשר חלות היא באה:
+<b>לחם הפנים.</b> בהדיא כתיב ביה י״ב חלות:
+<b>וחביתי כהן גדול.</b> נאמר בלחם הפנים חק עולם ונאמר בחביתי כהן גדול חק עולם, מה להלן י״ב חלות, אף כאן י״ב חלות, ומקריבין מהן שש חלות בבוקר ושש חלות בערב:
+<b>חוץ מחלות תודה שהן באות עשר.</b> כדבעינן למימר טעמא לקמן באידך פרקין. ואין הלכה כר׳ מאיר:
+
+Mishnah 6
+
+<b>העומר היה בא עשרון משלש סאין.</b> מנחת העומר שמביאין ממחרת הפסח היו קוצרין שלש סאין דהיינו איפה שעורים, וטוחנין אותו, ומניפין אותו בנפה י״ג פעמים עד שמעמידים סלתו על עשרון שהיא עשירית האיפה. וטעמא דבעי עשרון של עומר שלש סאים של שעורים, כיון דמתבואה חדשה הוא ושל שעורים יש בהן סובין הרבה וסולת מועט ולא אתי עשרונו מובחר אלא משלש סאין:
+<b>שתי הלחם שני עשרונים משלש סאין.</b> כיון דמחטים קאתו. אף על גב דמתבואה חדשה אתיין, דבעצרת תבואה של חטין חדשה היא. אפ״ה שתי עשרונים מובחרים אתו משלש סאין:
+<b>לחם הפנים עשרים וארבעה עשרונים.</b> דהכי כתיב (ויקרא כ״ד:ה׳) שתים עשרה חלות שני עשרונים יהיה החלה האחת:
+<b>מעשרים וארבע סאים.</b> כיון דמחטין אתו ומתבואה ישנה, נפיק עשרון מובחר מסאה:
+
+Mishnah 7
+
+<b>היה מנופה בשלש עשרה נפה.</b> זו למעלה מזו. וכל זה למצוה אבל לא לעכב, שאם הביא עומר עשרון מארבע סאין או שהביאו משני סאין, לא פסל:
+<b>רבי שמעון אומר לא היה לה קצבה.</b> דאפילו לכתחלה לא נתנו חכמים קצבה מכמה סאין חטין או שעורין מביאין עומר ושתי הלחם ולחם הפנים, אלא רואין בסולת שתהא מנופה כל צרכה ודיו. ואין הלכה כר׳ שמעון:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>התודה.</b> חמש סאין ירושלמיות שהן שש מדבריות. חמש סאין של ירושלים הן שש מאותן שהיו במדבר בימי משה. שהוסיפו על המדה שהיתה בימי. משה שתות. דקיימא לן מוסיפין על המדות ואין מוסיפין יותר משתות. ואותו שתות הוא שתות מלבר:
+<b>שתי איפות.</b> כלומר, הנך שש סאין הם שתי איפות, שהם עשרים עשרון, שהרי בכל איפה עשרה עשרונות:
+<b>עשרה, לחמץ.</b> עשרה עשרונים לעשר חלות חמץ שבתודה:
+<b>רבוכה.</b> חלוטה במים רותחין קרויה רבוכה. ורמב״ם פירש, רבוכה מרובה בשמן וקלויה בו, לפי שהיה בה שמן כנגד החלות והרקיקין:
+<b>נמצאו.</b> שלשה עשרונות ושליש לכל מין ומין. שבמצה:
+<b>שלש חלות לעשרון.</b> דהוה להו עשר חלות לשלשה עשרונות ושליש:
+<b>במדה ירושלמית.</b> שלא היו בה עשרונות אלא קבים, הוי הנך חמש סאין שלשים קבין. שהסאה ששה קבים. ובגמרא בברייתא מייתי מגזרה שוה שכל מין ומין מארבעה מינים שבתודה היו באים עשר חלות, ואמרו, נאמר כאן והקריב ממנו אחד מכל קרבן תרומה לה׳, ונאמר בתרומת מעשר [ממנו] תרומה לה׳, מה להלן אחד מעשר אך כאן אחד מעשר. ולמדנו שמין אחד של חמץ היה עשרה עשרונים כנגד שלש מינים של מצה, מדכתיב (ויקרא ז׳:י״ג) על חלות לחם חמץ, אמרה תורה כנגד חמץ הבא מצה:
+
+Mishnah 2
+
+<b>המלואים.</b> שהיו בימי משה. כשנתחנך אהרן ובניו לכהונה:
+<b>היו באים כמצה שבתודה חלות ורקיקים ורבוכה.</b> דכתיב במלואים (שם ח׳) ומסל המצות אשר לפני ה׳ לקח חלת מצה אחת וחלת לחם שמן אחת ורקיק אחד, חלת מצה אלו חלות, וחלת לחם שמן זו רבוכה דמוסיף בה שמן כנגד חלות ורקיקים, ורקיק זה רקיק:
+<b>נזירות.</b> לחמי נזיר, שנאמר (במדבר ו׳:ט״ו) וסל מצות סולת חלות בלולות בשמן ורקיקי מצות משוחים בשמן. ורבוכה לא הוזכר שם:
+<b>שני ידות.</b> שני חלקים של מיני מצה שבתודה היו בנזירות, וכדמפרש ואזיל:
+<b>נמצאו.</b> לנזירות:
+<b>עשר קבין.</b> שהרי בשלשה מיני מצה שבתודה היו חמשה עשר קבין, והוי להו עשרה שני ידות של חמשה עשר:
+<b>שהן שש עשרונות ועדוין.</b> כלומר, עוד שנוסף עליהן. שהרי היו שלשה עשרונים ושליש לכל מין כדאמרן לעיל גבי מצה שבתודה, נמצא לשני מינים שש עשרונות ושני שלישי עשרון, והיינו דקאמר שש עשרונות ועדוין:
+<b>ומכולן.</b> מכל ארבעה מינים שבתודה היו הכהנים נוטלים אחד מעשרה תרומה:
+<b>שלא יטול פרוס.</b> שבור וחתוך:
+<b>שיהיו כל הקרבנות שוין.</b> המינים יהו שוין, עשרה חלות לכל מין:
+<b>שלא יטול תרומה מקרבן על חבירו.</b> שאם היה ממין זה חמשה וממין זה חמשה עשר, נמצא מפריש מזה על זה:
+
+Mishnah 3
+
+<b>השוחט את התודה בפנים.</b> לפנים מן העזרה:
+<b>ולחמה חוץ לחומה.</b> בגמרא מוקמינן לה חוץ לחומת בית פאגי. רבותי פירשו חוץ לחומה החיצונה של ירושלים. [אבל חוץ לעזרה קדוש]. ואע״ג דכתיב (ויקרא ז׳:י״ב) והקריב על זבח התודה חלות, דמשמע לכאורה שיהא הלחם אצלה בשעת זביחה, לא דרשינן על בסמוך. ורמב״ם גורס בית בגי. ומפרש שהוא מקום קרוב להר הבית אלא שהוא חוץ לחומת הר הבית ושם אופים המנחות. ועל שם כך היו קורים לו בית בגי. לשון פת בג המלך:
+<b>עד שלא קרמו בתנור.</b> לאו לחם נינהו. אלא עיסה בעלמא:
+<b>שחטה.</b> על מנת לאכלה חוץ לזמנה, קדש הלחם ונפגל. על מנת לאכלה חוץ למקומה, קדש הלחם ונפסל. וטעמא דקדש הלחם, משום דפסולו בקודש, וקיי״ל כל שפסולו בקודש הקודש מקבלו:
+<b>שחטה ונמצאת טריפה לא קדש הלחם.</b> דפסולו קודם שחיטה הוא:
+<b>שחטה ונמצאת בעלת מום רבי אליעזר אומר קדש.</b> בגמרא מוקי לה בדוקין שבעין, דבכי האי מומא סבר ר׳ אליעזר דאם עלו לא ירדו הואיל ואין מומן ניכר, הלכך קדש הלחם. ואין הלכה כר׳ אליעזר:
+<b>שלא לשמה.</b> לא קדש הלחם, דכתיב (ויקרא ז׳:י״ג) על חלות לחם חמץ יקריב קרבנו על זבח תודת שלמיו, על זבח שנזבח לשם תודת שלמיו:
+<b>וכן איל המלואים.</b> לפי שהן היו תחלה לכל הקרבנות נקט איל המלואים. והוא הדין לאיל נזיר, דמלואים כקרבן יחיד הן חשובים:  
+
+Mishnah 4
+
+<b>נסכים שקדשו בכלי.</b> לאו דוקא בכלי. שאין נסכים מתקדשים ליפסל ביוצא ובלינה ואע״פ שקדשו בכלי, אלא בשחיטת הזבח, דכתיב זבח ונסכים, הנסכים תלויים בזבח:
+<b>ונמצא הזבח פסול.</b> שנפסל בזריקה. דאילו בשחיטה נפסל, לא קדשו נסכים:
+<b>אם יש שם זבח אחר יקרבו עמו.</b> בנסכים של צבור מוקמינן לה למתניתין, משום דלב ב״ד מתנה עליהם, אם הוצרכו לזבח זה הוצרכו ואם לאו יהיו לזבח אחר. אבל בנסכים של יחיד אין כשרים לזבח אחר. ואפילו נסכים של צבור אין קרבים עם זבח אחר אא״כ היה אותו זבח זבוח כשנפסל הזבח הראשון, אבל אם לא היה זבוח בשעה שנפסל הזבח הראשון, אין קריבים עם הזבח האחר. ומתניתין חסורי מחסרא והכי קתני, יקרבו עמו. במה דברים אמורים שהיה זבח זבוח באותה שעה, אבל אם לא היה זבח זבוח באותה שעה נעשה כמו שנפסלו בלינה ופסולים. והכי מפרשא מתניתין בגמרא. וכל זמן שלא נתקדשו נסכים בכלי אע״פ שנשחט הזבח יכולים להקריב נסכים אפילו אחר כמה ימים, דקיי״ל מביא אדם קרבנו היום ונסכו אפילו אחר כמה ימים, בין נסכים של יחיד בין נסכים של צבור. וכן מצורע מביא אשמו היום ולוג שמן שלו לאחר כמה ימים:
+<b>ולד תודה.</b> שהפריש תודה מעוברת וילדה:
+<b>וכן המפריש תודתו ואבדה והפריש אחרת תחתיה אינה טעונה לחם.</b> הראשונה, אם נמצאת לאחר הקרבת שניה. וכן שניה אם נמצאת הראשונה קודם הקרבתה והקריב ראשונה, שוב אין השניה טעונה לחם:
+<b>חליפתה.</b> היינו המפריש תודה ואבדה והפריש אחרת תחתיה:
+<b>תמורתה.</b> כגון שעומדת בעין ואומר זו תמורת זו, וכתיב (ויקרא כ״ז:י׳) והיה הוא ותמורתו יהיה קודש:
+
+Mishnah 5
+
+<b>יביא היא ולחמה מן החולין.</b> ולא מן המעשר. דכיון דאמר הרי עלי הוי ליה דבר שבחובה, וכל דבר שבחובה אינו בא אלא מן החולין: 
+<b>ואם אמר הרי עלי תודה מן החולין ולחמה מן המעשר יביא היא ולחמה מן החולין.</b> דלחם נגרר אחר תודה, וכיון דאמר הרי עלי תודה מן החולין בעל כרחיה איחייב ליה בלחם, הלכך האי דמהדר ואמר לחמה מן המעשר לאו כלום הוא:
+<b>תודה מן המעשר ולחמה מן החולין יביא.</b> כלומר יביא כמו שנדר. ולאו חובה, דכל שכן אם יביא שניהם מן החולין דשפיר עבד. אלא אם רצה להביא כמו שנדר יביא:
+<b>ולא יביא הלחם מחטי מעשר שני עצמו.</b> דלחם דומיא דשלמים בעינן, מה שלמים ממעות מעשר שני ולא ממעשר שני עצמו, אף לחם כן:
+
+Mishnah 6
+
+<b>מה פסח שהוא בא בחובה אינו בא אלא מן החולין.</b> דפסח מצרים לא בא אלא מן החולין, שעדיין לא היתה להם שום תבואת מעשר שני שאין מעשר אלא משנכנסו לארץ, ומה פסח מצרים לא בא אלא מן החולין אף פסח דורות אינו בא אלא מן החולין, שהרי הוא אומר (שמות י״ג:ה׳) ועבדת את העבודה הזאת בחודש הזה, שיהו כל עבודת החדש הזה כזה של מצרים:
+<b>אף כל דבר שבחובה נמי כו׳</b> לפיכך, האומר הרי עלי תודה או שלמים הואיל והן באים חובה דקאמר הרי עלי, לא יביא אלא מן החולין:
+<b>והנסכים.</b> אפילו אמר הרי עלי להביא ממעשר, לא יביא אלא מן החולין. דכי שרא רחמנא לאתויי שלמים ממעשר הני מילי שלמים גופייהו דבני אכילה נינהו, אבל נסכים דכליל הם לא יביאו מן המעשר:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כל קרבנות.</b> מן החדש ומן הישן. במנחות קאמר:
+<b>שאינן באים אלא מן החדש.</b> בעומר כתיב (ויקרא כ״ג:ט״ז) מנחה חדשה, ובשתי הלחם כתיב (שמות ל״ד:כ״ב) בכורי קציר חטים:
+<b>ומן הארץ.</b> בעומר כתיב (ויקרא כ״ג:י׳) כי תבואו אל הארץ וגו׳ וקצרתם את קצירה, ובשתי הלחם כתיב (שם) ממושבותיכם תביאו לחם:
+<b>מכמס וזוניחה.</b> שמות של מקומות הן:
+<b>אלפא לסלת.</b> סולת שלהן ראשון ומובחר לכל הסלתות. כאל״ף זו שהיא ראשונה לכל האותיות:
+<b>אלפא.</b> זו אל״ף בלשון יוני:
+<b>שנייה להן.</b> קרובה סלתה להיות משובחת כסולת מכמס וזוניחה:
+<b>חפריים בבקעה.</b> שתי חפרים הן, אחת בהר ואחת בבקעה, ואותה שבבקעה היא שסולת שלה משובחת:
+<b>כל הארצות.</b> של ארץ ישראל היו כשרות, אלא שמכאן היו מביאים:
+
+Mishnah 2
+
+<b>אין מביאין.</b> עומר ושתי הלחם:
+<b>לא מבית הזבלים.</b> משדה שצריכה לזבל, דשמא לא נזדבלה כל צרכה ונמצאו פירותיה כחושים. אי נמי, לפי שהזבל מבאיש ומפסיד טעם הפרי:
+<b>ולא מבית השלחים.</b> ארץ צמאה למים שפירותיה כחושין:
+<b>לא מבית האילן.</b> מתבואה שבין האילנות. שהאילנות הגדלים שם יונקים הקרקע ומכחישים הזרעים:
+<b>נרה.</b> חורש. לשון נירו לכם ניר (ירמיהו ד׳:ג׳):
+<b>ובשניה זורעה.</b> בגמרא מסיק, דשנה ראשונה הוא נר כולה וזורע חציה ומניח חציה ניר. וכן בשניה חורשה כולה וזורע החצי שלא זרע אשתקד, והחצי שזרע אשתקד מניחו ניר. וכן בכל שנה זורע ניר של אשתקד:
+<b>כיצד בודק.</b> הסולת אם מנופה כל צרכו אם לאו:
+<b>עלה בידו אבק.</b> קמח דק, וגרוע הוא:
+<b>עד שיניפנה.</b> בנפה לעבור האבק דק שנשאר בה:
+<b>ואם התליעה.</b> הסולת או החטה:
+<b>פסולה.</b> והוא שהתליעה ברובה. וילפינן לה לקמן סוף פרקין מדכתיב (במדבר כ״ח:י״ט-כ׳) תמימים יהיו לכם ומנחתם. תמימים יהיו לכם ונסכיהם. שיהיו גם כן המנחות והנסכים תמימים:
+
+Mishnah 3
+
+<b>תקועה.</b> עיר ששמה תקועה כדכתיב (שמואל ב י״ד:ב׳) וישלח יואב תקועה:
+<b>אלפא לשמן.</b> השמן שלה ראשון ומובחר לשמנים. כאל״ף זו שהיא ראשונה לאותיות:
+<b>אנפיקנון.</b> שמן העשוי מזיתים שלא הביאו שליש בשולן, והוא מר מאד:
+<b>שנשרו במים.</b> שהמים מקלקלים את השמן:
+
+Mishnah 4
+
+<b>שלשה זיתים.</b> שלש פעמים בשנה מלקטים את הזיתים. ובהן שלש שמנים, בכל פעם יש שלשה מינים שמן:
+<b>הזית הראשון.</b> פעם ראשונה שמלקט:
+<b>מגרגרו בראש הזית.</b> מלקט גרגרים שהן בראש הזית, שהן מתבשלים תחלה לפי שהחמה זורחת עליהן ומבשלתן:
+<b>לתוך הסל.</b> ומסתנן ויוצא והכלי תחת הסל לקבל השמן:
+<b>רבי יהודה אומר סביבות דופני הסל.</b> נותן את הזיתים והשמן זב דרך הדפנות ונופל לשולי הסל ומשם מסתנן ויוצא ונמצא מזוקק. שהפסולת נשאר מדובק בדופני הסל. אבל לא יתנם בשולי הסל, מפני שמתערב בו שמן ושמרים ויוצאים ונמצא שמן עכור. והשמן הזב מאליו בלא שום טעינה נקרא שמן ראשון של הזית הראשון:
+<b>טען בקורה.</b> זיתים שבסל:
+<b>רבי יהודה אומר באבנים.</b> ולא בקורה. שהקורה כבדה ומוציאה את השמרים:
+<b>חזר וטחן.</b> ברחים, את הזיתים שתחת הקורה, וטוען אח״כ הקורה:
+<b>הראשון למנורה.</b> דבעינן שמן זית זך:
+<b>והשאר כשר למנחות.</b> דלא כתיב בהו זך:
+<b>הזית השני.</b> פעם שניה כשמלקט את שנמצאים מבושלים עתה:
+<b>מגרגרו בראש הגג.</b> מלקט הגרגרין הסמוכים לגג. שזיתיהן היו סמוכים לגגותיהן, ואותן מתבשלים בשניה:
+<b>הראשון.</b> שיצא קודם טעינה, כשר למנורה:
+<b>הזית השלישי.</b> שמתלקט פעם שלישית, אין מתבשלים לעולם כל צרכן, שהן ענפים שתחת הגג שאין חמה מגעת בהם:
+<b>עוטנו.</b> לשון מעטן של זיתים, שהיא הגומא שמניחים בה הזיתים כדי שיתעפשו שם. ולשון מקרא הוא, עטיניו מלאו חלב (איוב כ״א:כ״ד):
+<b>שילקה.</b> שיתעפש:
+<b>ומנגבו בראש הגג.</b> דמתוך שהוא צבור ומכונס במקום אחד ארבעה וחמשה ימים זב מאליו מוהל שאינו יפה, לפיכך צריך לנגבו:
+
+Mishnah 5
+
+<b>שוין.</b> לאו לכל מילי שוין, דהא בכולהו תנן הראשון למנורה והשאר למנחות, אלא שוין למנחות קאמר. ומשום דקיי״ל בכל מקום מבחר נדריך, שיביא מן המובחר, קא משמע לן השתא שהראשון שבשני והשני שבראשון שוין. שאם יש לו מנחה להביא ויש לו משניהם, מאיזה שירצה יביא. אבל אם יש לו משלישי שבראשון ומראשון שבשני, יביא מנחתו מראשון שבשני שהוא מובחר:
+
+Mishnah 6
+
+<b>קרותים והטולים.</b> שם מקומות הם:
+<b>אליוסטן.</b> יין מתוק מחמת השמש, שתלו הענבים בשמש למתקן. שמש בלשון יון יוסטן:
+<b>יין ישן.</b> שעברו עליו שנים עשר חודש, עובר אדמימותו, והכתוב אומר (משלי כ״ג:ל״א) אל תרא יין כי יתאדם, אלמא בשעת אדמימותו מובחר הוא:
+<b>לא מתוק.</b> כשהוא מתוק מחמת עצמו. דאילו מחמת שמש, הא תנא רישא אליוסטן אם הביא כשר. פירוש אחר, תירוש שלא עברו עליו ארבעים יום. וראשון עיקר:
+<b>מן הדליות.</b> מן הגפנים המודלות על גבי כלונסות וקנים גבוהים מן הארץ:
+<b>אלא מן הרגליות.</b> מגפנים ששוכבות על גבי קרקע בין רגלי בני האדם שאינן מודלות:
+<b>העבודים.</b> שנעבדו שתי פעמים בשנה. שחופרים סביבות הגפנים להפך בקרקע שבשרשיהן ועושין בהן גומות להשקותן, וזו היא עבודתן:
+
+Mishnah 7
+
+<b>בחצבים גדולים.</b> שהכלים הגדולים פוגמים טעם היין:
+<b>כדי שיהא ריחו נודף.</b> כשהחבית מלאה, יוצא הריח לחוץ ואינו נודף:
+<b>קמחין.</b> כמין גרגרים דקים לבנים שעולים על פני היין דומין לקמח:
+<b>ומאמצעה.</b> משים ברזא באמצע החבית:
+<b>קנה.</b> אמת המדה שהיתה רגילה להיות ביד הגזבר:
+<b>זרק את הגיד והקיש בקנה.</b> כלומר כשזרק היין הגיד של שמרים שמתחילים השמרים לצאת, הקיש הגזבר בקנה שבידו ודחהו שלא יכנס בכלי שיש בו היין. ורבותי פירשו הקיש בקנה שבידו לרמוז אל מושך היין מן החבית שיסתום החבית בברזא, ולא היה אומר לו סתום לפי שהדבור קשה ליין. והכי מפרש ליה בגמרא:
+<b>רבי יוסי בר׳ יהודה אומר יין שעלו בו קמחין פסול.</b> ואין הלכה כרבי יוסי בר׳ יהודה. וכל הני דאמרינן במתניתין שהם פסולים, בין בסולת בין בשמן בין ביין, אם עבר והקדישן מכין אותו מכות מרדות מדבריהם, כדין המקדיש בעל מום למזבח שהוא לוקה מן התורה, מדכתיב בבעל מום לא תקריבו, ואמרו בסיפרא, אין לא תקריבו אלא לא תקדישו. וכשם שהיו מביאים הסולת והיין והשמן ממקומות מובחרים ידועים כדתנן במתניתין, כך היו מביאים הקרבנות ממקומות ידועים, אילים ממואב, כבשים מחברון, עגלים משרון, גוזלות דהיינו תורים ובני יונה מהר המלך:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>שתי מדות.</b> עשרון עשרון וחצי עשרון. שתי מדות של עשרון היו, אחת מודדים אותה גדושה, שהיתה קטנה ולא היתה מחזקת כשהיא גדושה אלא עשרון, כשעור חברתה כשהיא מחוקה. דר׳ מאיר גמר מקרא דכתיב (במדבר כ״ח:כ״ט) עשרון עשרון לכבש האחד, דשתי עשרונות היו שם ואי שתיהן שוות הויא להו מדה אחת. אלא אחת מחוקה ואחת גדושה. גדושה שבה היה מודד לכל המנחות, מחוקה שבה היה מודד לחביתי כהן גדול, וחכמים אומרים לא היה שם אלא עשרון אחד דכתיב (שם כ״ט) ועשרון אחד לכבש האחד, ואותו עשרון מחוק היה, ובו היו מודדים לכל המנחות. והלכה כחכמים:
+<b>לא בשל שלשה לפר.</b> למנחת נסכים של פר דכתיב ביה (שם כ״ח) ושלשה עשרונים לפר האחד, לא היו מודדן במדה אחת שתהא מחזקת שלשה עשרונים, שלא היתה שם מדה גדולה מעשרון:
+<b>אלא מודדן עשרונות.</b> כל עשרון עשרון בפני עצמו: 
+הכי גרסינן, חצי עשרון מה היה משמש, שבו היה מודד לחביתי כהן גדול. והכי פירושא לחביתי כהן גדול, מביא מביתו עשרון שלם, וחוצהו בחצי עשרון שבמקדש, ולש כל חצי עשרון בפני עצמו, ועושה מכל חצי עשרון שש חלות, שהן לשני חצאי עשרון שתים עשרה חלות, ואופה כולן ביחד, ואח״כ מחלק כל חלה לשנים ומקריב שנים עשר חצאין בבוקר, ושנים עשר חצאין בערב, וקודם שיקריב פותת אותן לפתין כזית, וכופל כל פתיתה לשנים, ואינו מבדיל. אבל פתיתת כל שאר מנחות אע״פ שפתין שלהן כזית, כופל אותן לשנים ישנים לארבעה ומבדיל, כדתנן לעיל בפרק ו׳:
+
+Mishnah 2
+
+<b>שנתות היו בהין.</b> לא היה שם אלא הין, ובו היו סימנים מסמרות או פגימות:
+<b>עד כאן לפר.</b> חצי ההין:
+<b>עד כאן לאיל.</b> שלישית ההין:
+<b>ועד כאן לכבש.</b> רביעית ההין. ואין הלכה כר׳ אליעזר:
+<b>וכי מה היה ההין משמש.</b> שלא היה במקדש דבר שיהיה צריך להין שלם, שלעולם לא נצטרכו להין אלא בשמן המשחה בימי משה ואותו שמן עדיין הוא קיים ועומד, וא״כ לא היו צריכים להין:
+<b>אלא מדה יתירה.</b> היתה שם להשלים השבע מדות:
+<b>למנחת כהן גדול.</b> היו לה שלשה לוגין שמן, לוג ומחצה שחרית ולוג ומחצה בין הערביים:
+
+Mishnah 3
+
+<b>רביעית מים למצורע.</b> דכתיב (ויקרא י״ד:ה׳) ושחט את הצפור האחת אל כלי חרש על מים חיים, למים שדם הצפור נראה בהם, ושיערו חכמים רביעית הלוג:
+<b>רביעית שמן לנזיר.</b> ללחם נזירות. ורביעית לא קדיש להיות כלי שרת משום רביעית מים של מצורע, דהא חוץ הוא. ולא משום לחם של נזיר, דאין לחם של נזיר קדוש אלא בשחיטת הזבח. אלא מפני שבה היה מודד לחביתי כהן גדול רביעית שמן לכל חלה וחלה, שהן שתים עשרה חלות ונסכיהן שלשה לוגין שמן:
+<b>חצי לוג מים לסוטה.</b> דכתיב (במדבר ה׳:י״ז) ולקח הכהן מים קדושים בכלי חרש, חצי לוג מים היה ממלא מן הכיור:
+<b>חצי לוג שמן לתודה.</b> הלכה למשה מסיני, וכן רביעית של נזיר. וחצי לוג נמי לא משום חצי לוג מים של סוטה וחצי לוג שמן של תודה הוא דקדוש להיות כלי שרת. אלא מפני שבו מחלק חצי לוג שמן לכל נר ונר של מנורה:
+<b>אין לה אלא לוגה.</b> לוג אחד לכל ששים עשרון. ואין הלכה כרבי אליעזר בן יעקב:
+<b>ששה לוגים לפר.</b> דהיינו חצי ההין, כדכתיב (שם ט״ו) בלול בשמן חצי ההין. וארבעה לאיל, דהיינו שלישית ההין. ושלשה לכבש, דהיינו רביעית ההין, שההין שנים עשר לוגין:
+<b>מחצי לוג לכל נר.</b> שצריך שיתן בה מדתה שתהא דולקת והולכת מערב עד בוקר ושיערו חכמים חצי לוג שמן ללילי תקופת טבת הארוכים. וכן היה נותן בכל נר בכל לילה. ואם כבתה נפסלה אותה פתילה והשמן מלהדליק בהן עוד, אלא מסירן ונותן חצי לוג שמן אחר ופתילה חדשה ומדליק:
+
+Mishnah 4
+
+<b>מערבין נסכי פרים.</b> מנחת נסכי פר במנחת נסכי איל. לפי שבלילת שתיהן שוה, שני לוגים לעשרון. דהא תנן לעיל ששה לוגים לפר, וסולת הוי להו שלשה עשרונים כדכתיב (שם) והקריב על בן הבקר מנחה סולת שלשה עשרונים בלול בשמן חצי ההין, דהיינו ששה לוגין. ולאיל ארבע לוגין, וסולת שני עשרונים לאיל:
+<b>נסכי כבשים.</b> שלשה לוגין לעשרון. דכתיב עשרון אחד לכבש האחד וכתיב בלול בשמן כתית רביעית ההין, דהיינו שלשה לוגין:
+<b>ושל היום בשל אמש.</b> אם הביא אמש זבחי בלא נסכים. דקיימא לן אדם מביא, ובחי הייס ונסכיו מכאן ועד ועד עשרה ימים. ואם היום הביא קרבן אחד ושני נסכים עמו אחד בשבילו ואחד בשביל של אמש, מערבין יחד אם הקרבנות שוין, שהיו שניהם כבשים או אילים [או פרים] או פר ואיל:
+<b>אבל אין מערבים נסכי כבשים בנסכי פרים ואילים.</b> לפי שמנחת פר ואיל חריבה היא לגבי כבשים, ובולעת הימנה, ונמצאת של כבש חסרה וזו יתירה:
+<b>ואם בללן.</b> שכבר הלכה מצות שמנן:
+<b>כשרות.</b> כרבנן דפליגי עליה דרבי יהודה בהקומץ רבה ואמרי חרב שנתערב בבלול יקרב:
+<b>ואם עד שלא בללן.</b> נתערבו:
+<b>פסולות.</b> דבעינן ראוי לבילה, וליכא, דחסרא לה של כבש ושל איל יתירה:
+<b>אע״פ שמנחתו כפולה.</b> כדכתיב באמור אל הכהנים ומנחתו שני עשרונים:
+
+Mishnah 5
+
+<b>שהיה גודשה בתוכה.</b> כשהיה מחוק היה מחזיק כשאר עשרון גדוש. ומתניתין ר׳ מאיר היא דאמר בריש פרקין עשרון עשרון היה במקדש אחד מחוק ואחד גדוש. ולית הלכתא כותיה:
+<b>בירוציהן.</b> גודשן. דלח נמי איכא גודש פורתא:
+<b>מדות הלח בירוציהן קודש ומדות היבש בירוציהן חול.</b> בגמרא מפרש דהאי תנא סבר מדות הלח נמשחו בין מבפנים בין מבחוץ, הלכך שפת הכלי מקדשן לבירוצין. מדות היבש נמשחו מבפנים ולא נמשחו מבחוץ, הלכך בירוצין שאינן נוגעים מבפנים במקום משיחתן לא קדשי:
+<b>ר״ע אומר מדת הלח קודש.</b> דסבר מדות הלח נמשחו בין מבפנים בין מבחוץ:
+<b>מדות היבש חול.</b> דלא נמשחו כל עיקר. ומיהו מה שמודדים בהן קדוש קדושת הפה, וגברא למאי דצריך מקדש בפה. בירוצין לא מקדש להו דלא צריכי ליה:
+<b>רבי יוסי אומר לא משום זה.</b> רבי יוסי סבר אידי ואידי נמשחו מבפנים ולא נמשחו מבחוץ. והכא היינו טעמא משום דלח נעכר, מה שבשולי הכלי כשמוסיפין עליו נעכר ומתערב ונבלל ועולה מלמעלה, ונמצא שכבר קדשו הבירוצין בתוך הכלי:
+<b>והיבש אינו נעכר.</b> אלא במקומו עומד הלכך מה שבפנים קדוש ומה שבחוץ אינו קדוש:
+
+Mishnah 6
+
+<b>חוץ מן הבכור והמעשר והפסח והחטאת והאשם.</b> משום דכתיב בפרשת נסכים (במדבר ט״ו) לפלא נדר או בנדבה. בא בנדר ובנדבה טעון נסכים, יצאו בכור ומעשר ופסח וחטאת ואשם שהן באים חובה לא לנדבה שאין טעונים נסכים. יכול אף חובות הבאות מחמת הרגל ברגל כגון עולות ראיה ושלמי חגיגה לא יהיו טעונות נסכים, ת״ל או במועדיכם, כל הבא במועדיכם טעון נסכים. ושעירי חטאת שבאים חובה לרגל אין טעונים נסכים, דכתיב בפרשת נסכים וכי תעשה בן בקר, בן בקר בכלל היה, בכלל ועשיתם אשה, דמשמע כל אשה טעון נסכים חוץ (מאשה] שמיעט, ולמה יצא, להקיש אליו, מה בן בקר מיוחד שבא בנדר ונדבה. אף כל בא בנדר ונדבה, יצאו שעירי הרגלים שהן באות חטאות, שאין חטאת בא בנדר ונדבה, שאין טעונות נסכים: 
+<b>חטאתו ואשמו של מצורע טעונים נסכים.</b> לפי שאינן באים על חטא כשאר חטאות ואשמות. וחטאת נזיר אינה טעונה נסכים משום דנזיר חוטא הוא כדכתיב (במדבר ו׳) מאשר חטא על הנפש, שציער עצמו מן היין:
+
+Mishnah 7
+
+<b>פר הבא על כל המצות.</b> על אחת מכל המצות. כגון הורו ב״ד שחלב מותר. וזהו פר העלם דבר של צבור שבמקרא, וסמיכה כתיבא ביה (ויקרא ד׳:ט״ו) וסמכו זקני העדה את ידיהם על ראש הפר, ושלשה מזקני ב״ד היו סומכין עליו:
+<b>ושעיר המשתלח.</b> לעזאזל, כתיב ביה (שם ט״ז) וסמך אהרן את שתי ידיו על ראש השעיר החי:
+<b>שעירי עבודה זרה.</b> דכתיב בפרשת שלח לך וכי תשגו כו׳. ואין הלכה כר׳ שמעון:
+<b>כל קרבנות היחיד טעונים סמיכה.</b> דעיקר סמיכה בקרבן יחיד הוא דכתיבא (שם ג׳) וסמך ידו על ראש קרבנו:
+<b>היורש סומך.</b> אם התנדב אביו בקרבן עולה ושלמים ומת, בנו סומך עליו:
+<b>ומביא נסכים.</b> של קרבן:
+<b>וממיר.</b> אם המירה בבהמה אחרת, תמורתו חלה עליה ושתיהן קדושות כאילו המירה אביו:
+
+Mishnah 8
+
+<b>חוץ מחרש שוטה וקטן.</b> לפי שאין להם דעת:
+<b>סומא.</b> דכתיב בפר העלם דבר של צבור וסמכו זקני העדה, והם סנהדרי גדולה, ובסנהדרין לא היה בהן סומא, כדמוכח במסכת סנהדרין, והוא הדין לכל שאר סמיכות שאין סומא יכול לסמוך:
+<b>ונכרי.</b> דכתיב דבר אל בני ישראל וגו׳, בני ישראל סומכין ואין הנכרים סומכין:
+<b>והעבד והשליח.</b> דכתיב (ויקרא א׳:ד׳) וסמך ידו, ולא יד עבדו ולא יד שלוחו:
+<b>והאשה.</b> בני ישראל סומכין ; ולא בנות ישראל סומכות:
+<b>וסמיכה שיירי מצוה.</b> דאינה מעכבת כפרה. ומיהו מעלה עליו הכתוב כאילו לא כיפר:
+<b>בשתי ידים.</b> דכתיב בשעיר המשתלח (שם ט״ז) וסמך אהרן את שתי ידיו, זה בנה אב לכל הסמיכות שיהיו בשתי ידים:
+<b>ובמקום שסומכים שוחטים.</b> שאם סמך חוץ לעזרה חוזר וסומך בעזרה במקום שחיטה:
+<b>ותיכף לסמיכה שחיטה.</b> דכתיב וסמך ושחט:
+
+Mishnah 9
+
+<b>שאחד מניף לכל החברים.</b> שנתחברו להתנדב קרבן אחד. שכל קרבנות נדבה יכולים להביא בשותפות, ואחד מניף ע״י כולן, אבל כולן יחד אין יכולין להניף דהויא חציצה בין ידו של זה ולקרבן. וכהן שמניח ידו תחת יד הבעלים ומניף והויא יד בעלים חציצה, לא איכפת לן, דהא עיקר תנופה בבעלים:
+<b>בקרבנות היחיד.</b> כגון חזה ושוק של שלמים:
+<b>ובקרבנות צבור.</b> כבשי עצרת שטעונים תנופה חיים ושחוטים:
+<b>בדבר שיש בו רוח חיים.</b> קרבן בהמה:
+<b>ובדבר שאין בו רוח חיים.</b> כגון לחמי תודה ונזיר:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>רבי ישמעאל אומר העומר היה בא בשבת.</b> כשחל ששה עשר בניסן להיות בשבת, העומר דוחה את השבת, שכל קרבן שזמנו קבוע דוחה את השבת ואת הטומאה והיה העומר בא משלש סאין, שהיו קוצרין שלש סאין שעורין ומניפין אותן בנפה עד שמעמידין אותן על עשרון אחד מובחר:
+<b>ובחול.</b> אם חל ט״ז בניסן להיות בחול, היו קוצרין אותו חמש סאין, דסבר רבי ישמעאל עשרון מובחר בלא טרחא שאינו מנפה אותו כל כך אתי מחמש, בטרחא כשמנפה אותו הרבה אתי משלש. בחול מייתינן מחמש, שכך משובח הדבר יותר שמניפין מכל סאה מעט אותו סולת דק היוצא ראשון שהוא מובחר, ומוציאין מחמש סאין עשרון. בשבת מביא שלש, מוטב שירבה במלאכה אחת שרוקד שלש סאים פעמים הרבה, ואל ירבה במלאכות הרבה שיקצור ויברור ויטחון וירקד שני סאין יותר ואין הלכה כרבי ישמעאל:
+<b>בשלשה בני אדם ובשלש קופות ובשלש מגלות.</b> לפרסם הדבר שקצירת העומר במוצאי חמשה עשר בניסן. מפני הצדוקים שהיו אומרים שאין העומר בא אלא באחד בשבת:
+
+Mishnah 2
+
+<b>מצות העומר לבוא מן הקרוב.</b> ממקום שקרוב לירושלים. לפי שאין מעבירין על המצות, הלכך כשיוצא מירושלים לבקש עומר, אותה תבואה שמוצא ראשונה נוטלה:
+<b>לא ביכר.</b> לא בשל כל צרכו:
+<b>מעשה שבא מגגות צריפין ועין סוכר.</b> רחוקים מירושלים הרבה. מפני שהחריבו הגייסות כל תבואות שסביבות ירושלים:
+
+Mishnah 3
+
+<b>כריכות.</b> כורכים וקושרים ראשי שבלים מלוא אגרוף:
+<b>מתכנסות לשם.</b> למוצאי יום טוב כשקוצרים אותו:
+<b>כדי שיהא נקצר בעסק גדול.</b> בקול המולה גדולה. שיכירו הצדוקים שבמוצאי יום טוב קוצרים אותו משום דאינהו לא מודו בהאי, כדלקמן:
+<b>אמר להן.</b> הקוצר, לבני העיירות העומדים עליו, בא השמש, ואמרו לו הין:
+<b>מגל זה.</b> כלומר, אקצור התבואה במגל זה:
+<b>קופה זו.</b> אכניס התבואה לתוך קופה זו:
+<b>שבת זו.</b> אקצור בשבת זו, ואמרו לו הין:
+<b>שלש פעמים.</b> שואל להן כל דבר ודבר:
+<b>וכל כך.</b> שהיה שואל, למה: 
+<b>מפני הצדוקים וביתוסים שהיו אומרים אין קצירת העומר במוצאי יום טוב.</b> אלא במוצאי שבת, דכתיב (ויקרא כ״ג:ט״ו) וספרתם לכם ממחרת השבת, ממחרת שבת בראשית משמע, ומסורת בידינו מאבותינו דהאי ממחרת השבת, היינו ממחרת יום טוב ראשון של פסח בין שחל בחול בין בשבת. וכן מצינו בספר יהושע (ה׳ י״א) ויאכלו מעבור הארץ ממחרת הפסח מצות וקלי, והרי נאמר בתורה (שם) ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה, ומאחר שתלה היתר החדש במחרת הפסח הדבר ברור שמחרת הפסח הוא המתיר את החדש ובו קוצרים העומר בין שחל יום טוב ראשון של פסח בחול בין שחל להיות בשבת. ולפיכך הקוצרים מגביהין קולם כדי שישמעו הבייתוסים ולהוציא מלבן. וקוצרים העומר בלילה ולא ביום, דכתיב וספרתם לכם ממחרת השבת מיום הביאכם וגו׳ שבע שבתות תמימות תהיינה, וא״א להיות תמימות אלא אם כן מתחיל למנות מתחלת הלילה, שהרי הלילה תחלת היום הוא, והרי הוא אומר (דברים ט״ז:ט׳) מהחל חרמש בקמה תחל לספור, אלמא הקצירה בלילה הוא בשעה שמתחיל למנות:
+
+Mishnah 4
+
+<b>מהבהבין אותו באור.</b> בעודו בשיבלין, כדי לקיים בו מצות קלי, כדכתיב (ויקרא ב׳:י״ד) אביב קלוי באש, ובמנחת העומר מיירי קרא:
+<b>וחכמים אומרים.</b> תחלה חובטים. ולא כדרך תבואה יבשה שחובטים אותו במקל, אלא בקנים לחים:
+<b>ובקליחות.</b> בקלח של כרוב, כדי שלא יתמעך. ואח״כ מקיימין בו מצות קלי:
+<b>נתנוהו לאבוב.</b> דסבירא להו לרבנן שאם מהבהבים אותו באור ממש אין נקרא קלי, שאין נקרא קלי אלא ע״י דבר אחר דהיינו ע״י כלי, שנותנים אותו באבוב, והוא כלי של נחושת מנוקב שמוכרי קליות קולין בו. והלכה כחכמים:
+<b>ברחיים של גרוסות.</b> שאין טוחנות דק אלא עבה. שאם יטחנו יפה יעברו הסובין של קליפה בנפה עם הסולת. וגרוסות לשון גריסין של פול, ועל שם כן נקראת גרש כרמל:
+<b>וחייב בחלה.</b> דחיוב חלה היינו גלגול העיסה, וגלגול עיסה זו ביד הדיוט היא לאחר שנפדה:
+<b>ופטור מן המעשרות.</b> דמירוחו ביד הקדש הוא ומירוח הקדש פוטר מן המעשרות:
+<b>ר״ע מחייב.</b> האי קמח הנותר מעשרון של עומר 
+<b>בחלה ובמעשרות.</b> לפי שלא נתנו מעות הקדש אלא בצריך להם לעשרון לבד, אבל האחר לא קדש, הילכך לאו מירוח הקדש הוא, דהא לא קדוש. ואין הלכה כרבי עקיבא:
+<b>בא לו לעשרון.</b> נותן תחלה שמנו ולבונתו קודם נתינת הסולת:
+<b>יצק ובלל.</b> לאחר נתינת הסולת, כדרך כל המנחות שנותן שמן בכלי תחלה ואח״כ נותן סולת וחוזר ויוצק עליה שמן ובולל:
+<b>הניף והגיש.</b> דמנחת העומר טעונה הנפה והגשה, כדאמרינן בפרק כל המנחות:  
+
+Mishnah 5
+
+<b>שלא ברצון חכמים</b>. דגזרי שמא יאכל מן החדש כשקוצר קודם שיקריבו העומר, וזה שכבר הוא קמח ודאי נקצר קודם העומר: 
+<b>ר' יהודה אומר ברצון חכמים</b>. דלא גזרו שמא יאכל כשקוצר. והלכה כר' יהודה:
+<b>והרחוקים</b>. שאינן יודעים אם עדיין קרב העומר:
+<b>מותרים מחצות היום ולהלן</b>. כדקתני טעמא לקמן:
+<b>שיהא יום הנף</b>. יום ששה עשר בניסן שבו מניפין את העומר:
+<b>כולו אסור</b>. לאכול בו חדש:
+<b>אמר רבי יהודה</b>. לתנא דמתניתין, וכי רבן יוחנן התקין:
+<b>והלא מן התורה אסור</b>. בזמן שאין בית המקדש קיים. דתרי קראי כתיבי, כתוב אחד אומר עד עצם היום הזה, דמשמע דעצמו של יום כולו אסור דעד ועד בכלל, וכתוב אחד אומר (ויקרא כ״ג:י״ד) עד הביאכם את קרבן אלהיכם, דמשמע דלאחר קרבן העומר מותר, הא כיצד, כאן בזמן שבית המקדש קיים, כאן בזמן שאין בית המקדש קיים. אלמא בזמן שאין בית המקדש קיים שאין העומר קרב הוי יום הנף כולו אסור מן התורה. ומשני בגמרא דהא דתנן התקין רבן יוחנן בן זכאי שיהא יום הנף כולו אסור, לא תימא התקין אלא דרש והתקין, כלומר שדרש מקראות הללו ברבים והודיעם שכך הדין שיום הנף כולו אסור מן התורה משחרב בית המקדש. ואית דמפרשי בגמרא, שאין החדש אסור מן התורה ביום ט"ז בניסן בזמן שאין מקדש אלא עד שיאיר פני המזרח שחרית ביום ט"ז, דכתיב עד עצם היום הזה, עד ולא עד בכלל, והתקין רבן יוחנן בן זכאי שיהא יום הנף כולו אסור, משום מהרה יבנה בית המקדש ויאמרו אשתקד מי לא הוה אכלינן משהאיר המזרח, השתא נמי ניכול, והן אינן יודעים דבזמן המקדש אסור לאכול חדש עד שיקריב העומר, דכתיב עד הביאכם את קרבן אלהיכם. והכי מפרשינן לה בפרק לולב הגזול:
+
+Mishnah 6
+
+<b>העומר היה מתיר במדינה.</b> לאכול החדש בכל המקומות:
+<b>ושתי הלחם במקדש.</b> שקודם שתי הלחם אין מביאין מנחה מתבואה חדשה, דכתיב בשתי הלחם (במדבר כ״ח:כ״ו) מנחה חדשה, שתהא חדשה לכל המנחות:
+<b>ומנחת בהמה.</b> מנחת נסכים של בהמה:
+<b>ואם הביא.</b> קודם לעומר:
+<b>פסול.</b> שלא הותר החדש מכללו אפילו אצל ההדיוט. אבל קודם שתי הלחם לא יביא. 
+<b>ואם הביא כשר.</b> שכבר הותר מכללו אצל ההדיוט:
+
+Mishnah 7
+
+<b>ומצטרפין זה עם זה.</b> להשלים שיעור העיסה החייבת בחלה. ולא שיצטרפו כולן יחד, דמין בשאינו מינו אין מצטרף, אלא החטין מצטרפין עם הכוסמין בלבד מפני שהן מינן, והשעורים מצטרפין עם הכל חוץ מן החיטים. ואע״ג דכוסמין מין חטין הן, לאו מין חטין דוקא, אלא מין שעורים ואף מין חטים, ומצטרפין עם החטים והשעורים. ומיהו בירושלמי משמע דאם נלושו יחד מצטרפין, אפילו מין בשאינו מינו. אבל אם לא נלושו יחד אלא שאחר כך היו נושכות העיסות זו בזו, מין במינו מצטרפין, שלא במינו אין מצטרפין:
+<b>ואסורים בחדש.</b> כדכתיב (ויקרא כ״ג) ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה, וגמרינן לחם לחם מפסח, מה להלן מחמשת המינים אף כאן מחמשת המינים:
+<b>ומלקצור מלפני הפסח.</b> שאסור לקצור מאחד מחמשת המינים קודם קצירת העומר. דכתיב בעומר (שם) ראשית קצירכם, שתהא תחלה לכל הנקצרים, ואתיא ראשית ראשית מחלה, כתיב התם (במדבר ט״ו) ראשית עריסותיכם, וכתיב הכא ראשית קצירכם, מה להלן מחמשת המינים אף כאן מחמשת המינים:
+<b>ואם השרישו.</b> אחד מחמשת המינים הללו קודם קצירת העומר:
+<b>העומר מתירן.</b> ומותר לקצרן אחר קצירת העומר. דכתיב (שמות כ״ג:ט״ז) אשר תזרע בשדה, משעה שנזרע ונשרש בשדה:
+<b>ואם לאו.</b> שלא השרישו אלא לאחר קצירת העומר:
+<b>אסורים עד שיבוא העומר הבא.</b> של שנה הבאה:
+
+Mishnah 8
+
+<b>קוצרים בית השלחים שבעמקים.</b> שתבואתן רעה ואין מביאין עומר משם. ותניא, כתוב אחד אומר (ויקרא כ״ג:י׳) וקצרתם את קצירה והבאתם את עומר, דמשמע דיכול לקצור קודם הבאת העומר, וכתוב אחר אומר ראשית קצירכם, דמשמע שתהא ראשית לכל הקצירות, הא כיצד, ממקום שאתה יכול להביא העומר אי אתה קוצר קודם לעומר, ממקום שאי אתה מביא, כגון בית השלחים ובית העמקים שאין מביאין עומר מהן לפי שהן רעות, אתה קוצר מהן קודם לעומר:
+<b>אבל לא גודשין.</b> לעשותן גדיש. דכמה דאפשר לשנויי משנינן:
+<b>אנשי יריחו.</b> בית השלחין הוו להו:
+<b>קוצר לשחת.</b> מותר לקצור לשחת קודם לעומר ומאכיל לבהמתו:
+<b>אימתי בזמן שהתחיל</b> לקצרה לצורך בהמתו עד שלא הביאה שליש אחרון של גמר בישולה, קוצר אף לאחר שהביאה שליש:
+<b>ר׳ שמעון אומר אף יקצור ויאכיל.</b> יתחיל לקצור ומאכיל לבהמתו משהביאה שליש. דכל לשחת לאו קציר הוא. והלכה כר׳ יהודה, שבא לפרש דבריו של ת״ק:  
+
+Mishnah 9
+
+<b>קוצרים.</b> קודם לעומר: 
+<b>מפני הנטיעות.</b> שלא יפסידו. לפי שאותה תבואה אינה ראויה לעומר, כדאמרינן בפרק כל הקרבנות, אין מביאין לא משדה בית השלחים ולא משדה אילן, ולעיל אמרינן ממקום שאי אתה מביא אתה קוצר. פירוש אחר, מפני הנטיעות משום כלאים. לפי שפעמים אדם זורע תבואה ואין שם נטיעות, ולאחר זמן עולות שם נטיעות ביניהן מאליהן, וצריך לקצור הזרעים משום כלאים:
+<b>ומפני בית האבל.</b> שאין להם מקום פנוי לישב לברך ברכת רחבה שאומרים בבית האבל:
+<b>ומפני בית המדרש.</b> שאין מקום לתלמידים לישב. וטעמא דכל הני, משום דקציר מצוה נינהו, והכתוב אומר ראשית קצירכם, שיהיה העומר ראשית לקצירכם של רשות ולא ראשית לקציר של מצוה:
+<b>כריכות.</b> אלומות קשורות:
+<b>צבתים.</b> אגודות בלא קישור. פירוש אחר, כייכות אלומות גדולות, צבתים אגודות קטנות:
+<b>מן הקמח.</b> שיהא קוצר לשמו:
+<b>לא מצא.</b> שכבר נקצר הכל:
+<b>מן הלח.</b> דכתיב כרמל, רך ומל:
+<b>לקצור בלילה.</b> כדילפינן בריש פרקין, מדכתיב (דברים ט״ז:ט׳) מהחל חרמש בקמה תחל לספור, משעה שאתה מונה אתה קוצר, והספירה צריכה להיות בלילה דכתיב (ויקרא כ״ג:ט״ו) שבע שבתות תמימות:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>שתי הלחם.</b> לחם הפנים נילוש אחד אחד. דכתיב ביה (ויקרא כ״ד) שני עשרונים יהיה החלה האחת, מלמד שנלושות אחת אחת. ומנין שאפייתן שתים שתים, תלמוד לומר (שם) ושמת אותם, שימה ראשונה שאתה עושה מהם דהיינו בתנור תהא בלשון אותם, דמשמע שהיה נותן שנים בשני דפוסים יחד בתנור. יכול אף שתי הלחם כן, תלמוד לומר ושמת אותם, שהיה לו לומר ושמתם, מה תלמוד לומר ושמת אותם, אותם אתה נותן שנים שנים בתנור ואי אתה נותן שתי הלחם שנים שנים אלא אחד אחד:
+<b>ובטפוס.</b> כמו דפוס פורמ״א בלע״ז. כמין תיבה שנטל כסויה ושתי דפנותיה זו כנגד זו. כך הלחם היו לו שתי דפנות ושולים רחבים ומתקן הבצק בתוך הדפוס שיהא עשוי כעין הדפוס:
+<b>וכשהוא רודה.</b> אותן מן התנור:
+<b>נותנן בדפוס.</b> כדי שלא יתקלקלו. וישברו. נמצא שלשה דפוסים הן, אחד כשהיא בצק, ואחד היה לה בתנור כשהיא נאפית, ואחד כשהוא רודה מן התנור נותנה בדפוס כדי שלא תתקלקל:
+
+Mishnah 2
+
+<b>לישתן ועריכתן בחוץ ואפייתן בפנים.</b> לא אתברירא טעמא דהא מלתא בגמרא אמאי לישתן ועריכתן בחוץ ואפייתן בפנים:
+<b>ואינן דוחות את השבת.</b> אפייתן:
+<b>וכשרות בבית פאגי.</b> רמב״ם אומר שהוא מקום סמוך להר הבית מחוץ, ששם היו אופים המנחות. מלשון פת בג המלך. ואין הלכה אלא כדברי תנא קמא:
+
+Mishnah 3
+
+<b>חביתי כהן גדול לישתן ועריכתן בפנים.</b> לדברי הכל. שאותו חצי עשרון שחולק בו עשרונו של כהן גדול נמשח ונתקדש ומקדש את המנחה:
+<b>ודוחות את השבת.</b> לפי שאי אפשר לעשות לישה ועריכה ואפייה מאתמול, דכיון דמיקדשא בכלי מיפסלא בלינה:  
+
+Mishnah 4
+
+<b>יש בהן מעשה כלי בפנים.</b> במלאכתן שנעשה בהן בפנים טעונים כלי. לאפוקי על גבי טבלא. ובמלאכתן שנעשית בחוץ, כגון לישתו ועריכתו של לחם הפנים, אינו טעון כלי:
+<b>וקרנותיהן.</b> שהוא מדביק בצק לכל דופן כמין קרנים, ואורך הקרן יוצא ארבע אצבעות:
+<b>רבי יהודה אומר שלא תטעה.</b> בין שתי הלחם ללחם הפנים בין בשיעור אורך ורוחב בין בשיעור הקרנות. בשתי הלחם ארכו שבעה ורחבו ארבעה וקרנותיו ד׳ אצבעות. וסימנך זד״ד. ולחם הפנים ארכו עשרה ורחבו חמשה וקרנותיו שבע אצבעות. וסימנך יה״ז. ודרכו של ר׳ יהודה לתת סימנים, כמו דצ״ך עד״ש באח״ב:
+<b>שיהא לו פנים.</b> דפנות. [שיהא לו פינים זויות] והן הן הקרנים:
+
+Mishnah 5
+
+<b>ארכו עשרה ורחבו חמשה.</b> כדכתיב (שמות כ״ח:ט״ז) אמתים ארכו ואמה רחבו. ר׳ יהודה לטעמיה דאמר של כלים בת חמשה טפחים היא:
+<b>נותן ארכו.</b> של לחם הפנים כנגד רחבו של שלחן:
+<b>וכופל.</b> הלחם, טפחיים ומחצה למעלה בגובה מכאן ומכאן. והן הן הקרנות. ונמצאו זקופות בשוה לשפת השלחן:
+<b>ונמצא ארכו ממלא רחבו של שלחן.</b> ורחבו מחזיק חצי אורך של שלחן, וכשהיה מסדר אחר אצלו נמצא שלחן כולו מלא:
+<b>ארכו שנים עשר.</b> ר׳ מאיר לטעמיה דאמר כל אמה בת ששה טפחים, חוץ ממזבח הזהב וקרן מזבח החיצון והסובב והיסוד. והלכה כר׳ מאיר:
+<b>לחם הפנים ארכו עשרה.</b> בהא מודה רבי מאיר:
+<b>וטפחיים ריוח באמצע.</b> בין שני הסדרים. דרוחב הלחם לא הוי אלא חמשה, שני הסדרים מחזיקין עשרה בשלחן לארכו, פשו להו טפחיים ריוח בין סדר לסדר, שתהא רוח מנשבת בהם שלא יתעפשו:
+<b>אבא שאול אומר שם.</b> באותו ריוח שבין סדר לסדר נותנים הבזיכים:
+<b>והלא כבר נאמר ונתת על המערכת.</b> ועל, ממש משמע:
+<b>ועליו מטה מנשה.</b> והיינו סמוך, הכא נמי על סמוך. והלכה כאבא שאול:
+
+Mishnah 6
+
+<b>מפוצלין.</b> לתת ראשי קנים באותן פיצולים. וכמנין הקנים כך מנין הפצולים:
+<b>ארבעה עשר לסדר זה.</b> שש חלות שהיו בסדר המערכת. לארבעה מהן לכל אחת שלשה קנים, הרי שנים עשר קנים, והעליונה אינה צריכה אלא שנים לפי שאין עליה משאוי, הרי ארבעה עשר. החלה התחתונה אינה צריכה כל עיקר, לפי שמונחת על טהרו של שלחן:
+<b>לא סדור קנים.</b> במערכה החדשה:
+<b>ולא נטילתן.</b> מעל הישנה, דוחה שבת:
+<b>נכנס מערב שבת ושומטן.</b> מבין כל לחם ולחם, ומניחם לארכו של שלחן, ולמחר מסדר הלחם, ולמוצאי שבת נותן הקנים בין כל לחם כמשפטן:
+<b>ארכן לארכו של בית.</b> ממזרח למערב היו מונחין בארכן. חוץ מן הארון שארכו לרחבו של בית, שהבדים שבארון היו בולטים ודוחקין בפרוכת ודומין כשני דדי אשה, שנאמר (במלכים א ח׳:ח׳) ויאריכו הבדים ויראו, והבדים לרחבו של ארון היו מונחים, דאילו לארכו של ארון היו בדים לא היה בין בד לבד אלא שיעור רוחב הארון דהיינו אמתא ופלגא, ותרי גברי הנושאים בשני בדים את הארון שנים מכאן ושנים מכאן לא הוו מצי ליכנס בין בד לבד, אלא ודאי לרחבו נתונים, והם היו ממזרח למערב שהרי היו דוחקים בפרוכת, נמצא ארכו של ארון לרחבו של בית:
+
+Mishnah 7
+
+<b>על פתח הבית.</b> אצל פתח ההיכל בכניסתו. ולא היו מניחים שם אלא להראות שמעלין בקודש, דעכשיו מניחין על של שיש ומיד נושאן להיכל ומסדרן על של זהב של משה:
+<b>ועל של זהב ביציאתו.</b> עד שיוקטרו בזיכים, כדקתני לקמן במתניתין:
+<b>המכניסים עומדים בצפון.</b> דהכי עדיף טפי דאותן שמסדרים העבודה יהיו בצפון:
+<b>אלו מושכין.</b> ועד שלא יגביהו מן השלחן אלו מניחין:
+<b>אפילו אלו נוטלין.</b> ואלו עצמן מניחין אחר שנטלו:
+<b>אף זו היתה תמיד.</b> דסבר ר׳ יוסי דאין תמיד אלא שלא ילין שלחן לילה אחד בלא לחם:
+<b>והחלות מתחלקות לכהנים.</b> משמר היוצא חולק עם משמר הנכנס:
+<b>חל יום הכיפורים להיות בשבת.</b> שדין לחם הפנים לאכלו באותו שבת שנוטלים אותו מעל השלחן, ועכשיו אין יכולים לאכלו מפני התענית:
+<b>החלות מתחלקות לערב.</b> ואין ממתינים לחלקו למחר מפני שנפסל בלינה לאחר זמנו שנסתלק:
+<b>השעיר.</b> של מוסף שהוא חטאת ונאכל לכהנים:
+<b>נאכל לערב.</b> בלילי שבת. שזמנו ליום ולילה עד חצות. ואע״פ שאין יכולים לבשלו בשבת ולא ביום הכיפורים:
+<b>הבבליים.</b> כהנים שעלו מבבל. ובגמרא מפרש דלא בבליים היו אלא אלכסנדריים היו. ועל שם ששונאים תלמידי חכמים שבארץ ישראל את הבבליים, קראו לאלכסנדריים שעושים מעשה רעבתנות בבליים:
+<b>היו אוכלין אותו חי.</b> כשחל יום הכיפורים להיות בערב שבת:
+<b>מפני שדעתן יפה.</b> ואינן קצים לאכול הבשר כשהוא חי:
+
+Mishnah 8
+
+<b>ואת הבזיכים לאחר שבת.</b> ודינן היה לסדרן בשבת בשעת עריכת הלחם:
+<b>והקטיר את הבזיכים בשבת פסולה.</b> דמחוסר זמן הוא, שלא היה על השלחן אלא ששה ימים. והכא אי אפשר לתקן ולומר יניחנו עד שבת הבאה, דכיון דלחם נסדר כדינו בשבת, קדשו שלחן ושוב אינו יכול לשהותו אלא עד שבת ראשונה דמפסיל בלינה:
+<b>ואין חייבין עליהם משום פגול.</b> אם הקטירן על מנת לאכול הלחם למחר אינו פגול, שלא קרב המתיר כמצותו:
+<b>ולא משום נותר.</b> שאין נותר חל על הלחם, שהרי אין ראוי לאכילה:
+<b>וטמא.</b> האוכלו בטומאת הגוף אינו בכרת, כדאמרינן בהקומץ [דף כה] הניתר לטהורים חייבים עליו משום טומאה, וזה לא ניתר לטהורים מעולם, דבזיכים הוו מתירים דידיה ולא קרבו כהלכתן:
+<b>יניחנו לשבת הבאה.</b> ויעמוד שבועיים על השלחן. דכיון דלא נסדר בשבת אין שלחן מקדש עד שתגיע שבת, ומאותו שבת יכול להשהותן שבעת ימים:
+<b>שאפילו היה על השלחן ימים רבים.</b> קודם השבת:
+<b>אין בכך.</b> כלום שאין השלחן מקדשו עד השבת, הלכך לא מיפסל בלינה לאחר השבת:  
+
+Mishnah 9
+
+<b>אין פחות משנים.</b> משני ימים משנאפו:
+<b>נאכל לשלשה.</b> שאפאום בערב שבת. לפי שאין אפייתן דוחה לא שבת ולא יום טוב:
+<b>לתשעה.</b> בשבת שניה, שהוא תשיעי לאפייתו:
+<b>לעשרה.</b> שנאפו בחמישי בשבת:
+<b>שני ימים טובים של ראש השנה.</b> קודם לשבת. נאפה ברביעי ונאכל בשבת שניה, הרי לאחד עשר. ואם תאמר, הרי שנים עשר נינהו, דהא אותה שבת הוי יום הכפורים ואין הלחם נאכל עד למוצאי שבת. הא לא קשיא, דלענין אכילת קדשים הלילה הולך אחר היום שעבר, הלכך מקרי אחד עשר:
+<b>ואינו דוחה לא את השבת ולא את יום טוב.</b> לפי שאין אופים ומבשלים ביום טוב אלא מה שאוכל באותו היום בלבד:
+<b>רבן שמעון בן גמליאל אומר וכו׳</b> ואין הלכה כרבן שמעון בן גמליאל:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>המנחות והנסכים.</b> עד שלא קדשו בכלי. אינן קדושים קדושת הגוף, אלא קדושת דמים, שצריך לפדותן והדמים קדושים. ודוקא כשנטמאו יש להן פדיון אם לא קדשו בכלי, אבל לא נטמאו אף על פי שלא קדשו בכלי אין פודים אותן:
+<b>העופות והעצים והלבונה וכלי שרת שנטמאו אין להם פדיון.</b> שלא נאמר פדיון בקדושת הגוף אלא בבהמה בעלת מום, דכתיב (ויקרא כ״ז:י״א) ואם כל בהמה טמאה, אשר לא יקריבו ממנה קרבן לה׳, והעריך הכהן אותה וכו׳. ובבעלי מומים שנפדו הכתוב מדבר, דאי בבהמה טמאה ממש, כשהוא אומר (שם) ואם בבהמה הטמאה ופדה בערכך, הרי בהמה טמאה אמורה. ואשמועינן במתניתין דאע״ג דאשכחן בקדוש קדושת הגוף ונפל ביה מומא דמפריק, העופות והעצים והלבונה וכלי שרת דקדשי קדושת הגוף ונטמאו לא מפרקי:
+
+Mishnah 2
+
+<b>מה שהביא הביא.</b> דאמרינן לא לשם נדרו הביאה, אלא נדבה אחרת היא זו:
+<b>זו להביא במחבת.</b> שהיתה עשרון סולת מונחת לפניו, ואמר, זו להביא במחבת וכו׳:
+<b>הרי זו פסולה.</b> דקבעה לכלי שהזכיר בה ואין יכול לשנותה לכלי אחר:
+<b>אלו להביא בכלי אחד.</b> אלו שהיו מונחים לפניו:
+<b>הרי אלו פסולים.</b> דהיכא דנדר בכלי אחד והביא בשני כלים מפריש ממנה שני קומצים, והוא לא נדר אלא קומץ אחד. ועוד, שמנחה חסרה היא בכל כלי וכלי. והיכא דנדר בשני כלים והביא בכלי אחד הויא מנחה יתירה ומיעט בקומצין, שהוא בירר לה שתי קמיצות ולא קמץ אלא אחד:
+<b>אמרו לו בכלי אחד נדרת.</b> ולא חש לדבריהם והקריבה בשני כלים, פסולים, ואף על גב דלא אמר אלו להביא בכלי אחד. משום דהשתא ליכא למימר לשום נדבה אחרת אייתי לה, דכיון דאמרי ליה בכלי אחד נדרת הוה ליה למימר להו אנא משום נדר אחרינא מייתינא לה:
+<b>כשתי מנחות שנתערבו.</b> דאמרינן בפרק הקומץ, אם יכול לקמוץ מזו בפני עצמה ומזו בפני עצמה כשרות, ואם לאו פסולות. והא דקתני לעיל אלו להביא בשני כלים והביא בכלי אחד פסולות, מיירי כגון דלא יכול לקמוץ מכל אחת בפני עצמה:
+
+Mishnah 3
+
+<b>הרי עלי מנחה מן השעורים יביא מן החטים.</b> שאין מנחת נדבה באה אלא מן החטים. וכגון שאמר אילו הייתי יודע שאין מביאים מנחה מן השעורים לא הייתי נודר אלא מן החטים. אבל אם אמר לא הייתי נודר כלום, אינו חייב כלום:
+<b>יביא סלת.</b> דכתיב (ויקרא ב׳:א׳) סולת יהיה קרבנו:
+<b>ר׳ שמעון פוטר.</b> ר׳ שמעון סבר בגמר דבריו אדם נתפס, והואיל וגמר דבריו שלא כדין המנחה, אינו חייב כלום. ואין הלכה כר׳ שמעון:
+
+Mishnah 4
+
+<b>שכן צבור מביאים וכו׳</b> שלשה עשרונים לפר לי״ג פרים הם תשעה ושלשים עשרונים, ועשרון לכבש לארבעה עשר כבשים הם ארבע עשר עשרונים, ושני עשרונים לאיל לשני האילים הם ארבע עשרונים, הרי חמישים ושבעה, ולשני תמידים שנים, ולשני כבשי מוסף שבת שנים, הרי ששים ואחד. ואמר להם רבי שמעון, וכי כל אותן של אותו יום בכלי אחד היו, והלא אלו לפרים ואלו לאילים ולכבשים, ואי מערב להו מפסיל, שמנחת פרים בלילתן עבה, שני לוגים לעשרון, חצי ההין לשלשה עשרונים, ומנחת כבשים בלילתן רכה, רביעית ההין לעשרון דהיינו שלשה לוגים, והן בולעות זו מזו, ונמצאת זו חסרה וזו יתירה. אלא מפני מה אין מביא יחיד ששים ואחד עשרונים בכלי אחד, דעד ששים יכול להבלל בלוג אחד. והאי תנא סבר לה כרבי אליעזר בן יעקב דאמר בפרק שתי מדות אפילו מנחה של ששים עשרונים אין לה אלא לוג. ואף על פי שלא נבללה כולה, כיון שראויה להבלל אין הבלילה מעכבת, דהכי קיימא לן דכל הראוי לבילה אין בילה מעכבת בו, וכל שאינו ראוי לבילה בילה מעכבת בו:
+<b>וששים ואחד אין נכללים.</b> בתמיה:
+<b>קרטוב.</b> רביעית של רביעית הלוג:
+<b>אין מתנדבים לוג.</b> יין לנסכים. שלא מצינו מנחת נסכים של לוג אחד ולא של שנים ולא של חמשה:
+<b>אבל מתנדבים ג׳ לוגים.</b> דחזו לכבש. וארבעה דחזו לאיל. וששה לוגים שהוא חצי ההין דחזו לפר. ומששה ולמעלה מתנדבים, דשבעה חזו שלשה מינייהו לכבש וארבעה לאיל, ושמונה חזו לשני אילים, ותשעה חזו לכבש ופר, עשרה חזו לאיל ופר, אחד עשר חזו לשני אילים ולכבש. וכן לעולם:
+
+Mishnah 5
+
+<b>מתנדבים יין.</b> בלא סולת ושמן, ומנסכו לשיתין בפני עצמו:
+<b>ואין מתנדבים שמן.</b> בלא סולת ויין:
+<b>מתנדבין שמן.</b> וקומצו ומקטיר הקומץ ושיריים נאכלים:
+<b>שכן הוא קרב חובתו בפני עצמו.</b> עם חובתו הוא קרב בפני עצמו. אף על פי שהוא בא חובה עם המנחה אינו מעכב המנחה:
+<b>תאמר בשמן כו׳</b> דכיון דלא אשכחן ביה דליתי בכלי בפני עצמו, השתא נמי לא ליתי:
+<b>אפילו פרידה אחת.</b> תור אחד, או בן יונה אחד, מתנדבים בין שנים. והלכה שמתנדבים יין ושמן בפני עצמן. ומתנדבים מנחת נסכים בין נסכי פר בין נסכי איל וכבש. וכל הקרבנות באים בנדבה בשותפות, חוץ מן המנחה לפי שנאמר בה נפש, דכתיב (ויקרא ב׳:א׳) ונפש כי תקריב קרבן מנחה:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>הרי עלי עשרון.</b> פירשתי כמה עשרונים אביא ואיני יודע כמה אמרתי:
+<b>יביא ששים עשרונים.</b> דאי בציר מהכי נדר, לא איכפת ליה, דמתני ואומר מה שפירשתי יהא לנדרי והשאר יהא לנדבה. ובטפי מהכי ליכא לספוקי, דאין מנחה אחת יתירה מששים עשרון:
+<b>הרי עלי מנחה.</b> האומר הרי עלי מנחה סתם:
+<b>יביא איזה שירצה.</b> מחמש מנחות:
+<b>מיוחדת.</b> שנקראת מנחה סתם ואין לה שם לווי. וכל שאר מנחות יש להם שם לווי, מנחת מחבת, מנחת מרחשת, מנחת מאפה. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>מנחה מין המנחה.</b> האומר הרי עלי מנחה, או מין מנחה: 
+<b>יביא אחת</b> מן המנחות האמורות בפרשה:
+<b>מנחות עלי.</b> או שאומר מין מנחות עלי, יביא שתי מנחות ממין אחד:
+<b>פירשתי.</b> מיני מנחות שאביא, ואיני יודע כמה מינים הם שנדרתי להביא:
+<b>מביא חמשתן.</b> מנחת סולת, מנחת מרחשת, מנחת מחבת, מנחת מאפה תנור והיא באה שני מינים, חלות ורקיקין: 
+<b>פירשתי מנחה של עשרונים</b> בכלי אחד, ואיני יודע כמה עשרונים קבעתי בה:
+<b>יביא ששים עשרון.</b> דטפי מהכי ליכא לספוקי. ואי בציר מהכי נדר לא איכפת לן, דמתנה ואומר כמה שפירשתי יהא לנדרי והשאר יהא לנדבה:
+<b>רבי אומר.</b> כיון דאמר מנחה דמשמע חדא, אלמא בכלי אחד קבעה, ואם יביא ששים בכלי אחד, שמא בציר מהכי נדר והוי מנחה יתירה, דאית ליה לרבי דקביעותא דמנא מלתא היא, הלכך יביא ששים מנחות מאחת ועד ששים, חדא של עשרון אחד, וחדא של שנים, וחדא של שלשה, וחדא של ארבע, עד ששים. שנמצא מביא בין הכל אלף שמונה מאות ושלשים עשרון, דודאי חדא מינייהו נדר, ואינך נדבה. ואין הלכה כרבי:  
+
+Mishnah 3
+
+<b>לא יפחות משני גזירים.</b> שתי בקעיות גדולות. דמיעוט עצים שנים:
+<b>והמעלה את הקומץ בחוץ חייב.</b> כרת, דהעלאה היא. ובהאי כללא הוי נמי המעלה קומץ בפנים דהקטרה מעלייתא היא, הלכך חשיב חמשה קומצים ותו לא, ולא חשיב להאי דהמעלה קומץ בפנים לקומץ ששי:
+<b>ושני בזיכים.</b> של לחם הפנים:
+
+Mishnah 4
+
+<b>לא יפחות מדינר זהב.</b> והוא שיאמר מטבע של זהב. דאי לא, דלמא נסכא דדהבא קאמר, דהיינו חתיכה של זהב:
+<b>נחושת לא יפחות ממעה כסף.</b> שיביא נחושת ששוה מעה כסף:
+<b>פירשתי.</b> כך וכך זהב:
+<b>ואיני יודע כמה פירשתי.</b> יביא כל כך עד שידע בעצמו שמעולם לא נתכוין לכל כך:
+
+Mishnah 5
+
+<b>הרי עלי יין.</b> לנסכים:
+<b>לא יפחות משלשה לוגין.</b> שהן פחותים שבנסכים. רביעית ההין לכבש, תלתא לוגין הוו, שהין י״ב לוגין:
+<b>שמן לא יפחות מלוג.</b> שהפחות שבמנחה עשרון סולת, והיא טעונה לוג שמן:
+<b>רבי אומר שלשה לוגין.</b> כפחות שבמנחת נסכים, עשרון לכבש בלול ברביעית ההין שמן. ואין הלכה כרבי:
+<b>כיום מרובה.</b> כיום טוב ראשון של חג הסוכות כשחל להיות בשבת. שאותו היום מרובה בנסכים לקרבנות של חובת היום מכל שאר ימות השנה. דהוו שלשה עשר פרים וארבעה עשר כבשים וארבעה מוספים, ב׳ מוסף דשבת וב׳ מוסף דחג, ואילים שנים ושעיר אחד. והנסכים הצריכים לכולם מאה וארבעים לוג:
+
+Mishnah 6
+
+<b>הרי עלי עולה יביא כבש.</b> ר׳ אלעזר בן עזריה אומר או תור או בן יונה. באתריה דתנא קמא לא היו קורים עולה סתם אלא לעולת בהמה, ופחותה שבעולת בהמה הוא כבש, הלכך יביא כבש. ובאתריה דר׳ אלעזר בן עזריה היו קורים עולה סתם גם לעולת העוף, הלכך יביא תור או בן יונה. ומר כי אתריה ומר כי אתריה:
+<b>יביא פר ועגל.</b> זכרים ולא נקבות. דעולה ליכא לספוקי אלא בזכרים. ומתניתין רבי היא דאמר לקמן המתנדב קטן והביא גדול לא יצא. אבל רבנן פליגי עליה ואמרי המתנדב קטן והביא גדול יצא, דיש בכלל מרובה מועט. והלכה כחכמים:
+<b>פירשתי.</b> אחד מקרבנות הבהמה ואיני יודע מאיזה מהן פירשתי. יביא מכל מיני בהמה הזכרים גדולים וקטנים, דהיינו פר ועגל איל ושעיר וגדי וטלה:
+<b>פירשתי.</b> את המין:
+<b>ואיני יודע מה פירשתי.</b> אם מין בהמה או מין עוף:
+
+Mishnah 7
+
+<b>תודה ושלמים.</b> תודה או שלמים:
+<b>יביא כבש.</b> פחות שבתודה ושלמים:
+<b>יביא פר ופרה.</b> דתודה ושלמים איכא לספוקי בזכרים ונקבות:
+<b>ורחל.</b> נקבה בת שתי שנים:
+<b>גדי.</b> בן שנה מן העזים:
+<b>שעיר.</b> עז בן שתי שנים:
+<b>טלה.</b> כבש בן שנתו:
+
+Mishnah 8
+
+<b>יביא הוא ונסכיו במנה.</b> כך נתפרש דינו בתורה שבעל פה, שיהא ערך השור עם נסכיו מנה: 
+<b>עגל יביא הוא ונסכיו בחמש.</b> סלעים:
+<b>אמר הרי עלי שור במנה.</b> יביאנו במנה חוץ מנסכיו שהרי כך קבעו:
+<b>שור במנה והביא שנים במנה לא יצא.</b> שהרי קבע שור במנה:
+<b>קטן והביא גדול יצא, רבי אומר לא יצא.</b> משום הכי תנא פלוגתא דרבי ורבנן הכא בסיפא, לפרושי, דרישא לאו דברי הכל היא אלא רבי היא ולא רבנן ואין הלכה כרבי:  
+
+Mishnah 9
+
+<b>ונסתאב.</b> שנפל בו מום. דבעל מום אקרי טמא כדכתיב (ויקרא כ״ז:י״א) ואם כל בהמה טמאה אשר לא יקריבו ממנה קרבן לה׳, ובבעלי מומין שיפדו הכתוב מדבר, כדפרשינן בפרקין דלעיל:
+<b>אם רצה יביא בדמיו שנים.</b> ולא דמי לרישא דאמרינן שור במנה והביא שנים במנה לא יצא, דהתם דאמר הרי עלי שור במנה חייב עד שיביאנו, אבל הכא בשור זה ונסתאב שאני, דכיון דאמר שור זה אקריב עולה ונסתאב, אזל ליה נדריה, דתו לא מצי לקיומיה:
+<b>רבי אוסר.</b> לכתחלה. אבל אם הביא יצא. דכיון דאמר זה, אינו חייב באחריותו. ואין הלכה כרבי:
+<b>הבינוני שבהן הקדש.</b> אף הבינוני שבהן הקדש. דכי יש לו שנים, הגדול הקדש, שהמקדיש בעין יפה מקדיש ומסתמא מוטב שבהן הקדיש דכתיב (דברים י״ב:י״א) מבחר נדריכם. וכי יש לו שלשה, חוששין אף לבינוני, דלא ידעינן אהי מינייהו חל ההקדש, אי אגדול דהוי עין יפה, אי אבינוני דהוי עין יפה לגבי קטן, הלכך תרוייהו אסירי. מיהו לא קרב למזבח אלא חד מינייהו. והיכי עביד דלשתרי חד מינייהו, ממתין לבינוני עד שיומם, ומחלל אותו אגדול. דממה נפשך, אי אבינוני חל ולא אגדול, הרי נפל בו מום וחללו. ואי אגדול חל מעיקרא, נמצא בינוני חולין מעיקרא:
+<b>פירשתי.</b> איזה מהן ולא ידעתי איזה הוא:
+<b>או שאמר לי אבא.</b> בשעת מיתתו, אחד משוורי הפרשתי להקדש ואיני יודע על איזה מהן אמר לי:
+<b>הגדול שבהן הקדש.</b> דהיכא דאמר פירשתי ליכא ספיקא דודאי הגדול פירש:
+
+Mishnah 10
+
+<b>בבית חוניו.</b> בית המקדש שבנה חוניו בנו של שמעון הצדיק באלכסנדריא של מצרים. שכשמת שמעון הצדיק אמר להם, חוניו בני ישמש תחתי, מפני שהיה בקי ורגיל בעבודה יותר משמעי אחיו. ולא קבל עליו חוניו להיות כהן גדול לפי שהיה שמעי אחיו גדול ממנו שתי שנים ומחצה. ונתמנה שמעי כהן גדול תחת אביו. לימים נתקנא חוניו בשמעי אחיו, אמר לו בא ואלמדך סדר עבודה הלבישו כתונת בד דקה שלובשות הנשים על בשרן ועליה אזור צר קטן והעמידו אצל המזבח, יצא ואמר לאחיו הכהנים ראו מה נדר זה וק. ים לאהובתו, אותו היום שאתמנה לכהן גדול אלבש כתונת שליכי ואחגור באזור שליכי. בקשו אחיו הכהנים להרגו, סח להם כל המאורע, בקשו להרוג. את חוניו, רץ מפניהם לבית המלך. ועדיין כל הרואה אותו אומר זה הוא, הלך לו לאכסנדריא של מצרים שהיו בה רבבות מישראל ועשה שם מקדש ובנה מזבח והעלה עליו לשם ה׳. ועל אותו מזבח נתנבא ישעיה (י״ט) ביום ההוא יהיה מזבח לה׳ בתוך ארץ מצרים. ועמד הבית ההוא קרוב למאתים שנה ונקרא בית חוניו על שמו. והכל מודים שהקרבנות שהיו קרבים שם אינן קרבן. לפיכך מי שאמר הרי עלי עולה והקריבה שם לא יצא ידי נדרו:
+<b>שאקריבנה בבית חוניו.</b> נעשה כאומר הרי עלי עולה על מנת שאהרגנה ולא אתחייב באחריותה, הלכך אם הקריבה בבית חוניו יצא ידי נדרו אבל חייב כרת משום שוחט בחוץ, שהרי קרא עליה שם עולה:
+<b>רבי שמעון אומר אין זו עולה.</b> והרי היא חולין גמורים. שאין שם הקדש חל עליה כלל כשאמר שאקריבנה בבית חוניו. ואין הלכה כר׳ שמעון:
+<b>ואם גלח בבית חוניו לא יצא.</b> אלא יחזור ויגלח במקדש בירושלים, ושם יביא קרבנותיו:
+<b>שאגלח בבית חוניו אם גלח בבית חוניו יצא.</b> דהאי גברא שנדר בנזיר כדי שיגלח בבית חוניו, לצעורי נפשיה נתכוין, ומפני שהיה קרוב לבית חוניו ורחוק מארץ ישראל, אמר אי סגיא בבית חוניו טרחנא, טפי לא מצינא לאצטעורי, ולא חל שם נזירות עליו, אבל נעשה כמי שנשבע שלא לשתות יין עד זמן פלוני:
+<b>רבי שמעון אומר.</b> אינו נזיר כלל ומותר לשתות יין. ואין הלכה כר׳ שמעון:
+<b>ואין צריך לומר לדבר אחר.</b> אם שמשו לעבודה זרה שלא ישמשו עוד בירושלים:
+<b>והרי הן כבעלי מומין.</b> שחולקים ואוכלים בקדשים:
\ No newline at end of file
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+Bartenura on Mishnah Middot
+ברטנורא על משנה מדות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+sefaria.org
+
+Bartenura on Mishnah Middot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+בשלשה מקומות הכהנים שומרים – not because of fear of robbers and/or thieves, but that of the honor and splendor for the Temple, that it should not be without guards, and this guarding, its commandment is the entire night. And these three places that the Kohanim guard correspond to what is written in the Torah (Numbers 3:38): “Those who were to camp before the Tabernacle, in front – [before the Tent of Meeting, on the east – were Moses and Aaron and his sons,] attending to the duties of the sanctuary, as a duty on behalf of the Israelites,” as a hint to three watches in three places. For just as that in the Tabernacle, Aaron and his two sons were guarding in three places, even so in the Temple as well.
+בית אבטינס ובית הניצוץ – two upper chambers were built on the side of the gates of the Temple courtyard, but the House of the Hearth was not upon it, but rather an arch , ARKVELT in the foreign tongue, which was made in the land, such was explained at the beginning of the Tractate Tamid (1:1).
+והלוים בעשרים ואחד מקום – that in twenty-four places they would need to guard the Temple, as it is written in [First] Chronicles [26:17-18): “At the east – six Levites; at the north – four daily; at the south – four daily; at the vestibule – two by two; at the colonnade on the west – four at the causeway and two at the colonnade,” that makes here twenty-four divisions of duty/watches, three of them were Kohanim as we stated in the opening clause [of the Mishnah], and twenty-one of them were Levites. But even though that Scripture did not state anything other than Levites, Kohanim are also called Levites , as it is written (Ezekiel 44:15): “But the Levitical priests descended from Zadok [who maintained the service of My Sanctuary when the people of Israel went astray from Me – they shall approach Me to minister to Me.”
+חמשה – guards at the five gates of the Temple Mount.
+
+מתוכו – from inside to the walls of the Temple Mount.
+על חמשה שערי עזרה – this Tanna/teacher holds that there are only five gates for the Temple courtyards But even according to the one who states further on (see Tractate Middot, Chapter 1, Mishnah and Tractate Tamid 27a), he admits that there wasn’t a division of duty/guard other than on five [gates of the Temple courtyard – that the House of the Flame and the House of the Hearlth were watched by Kohanim or that the gates that were in the middle of the north and the south didn’t require special guarding, as they were guarded by those at the first and third gates].
+על ארבע פנותיה מבחוץ – because there is no sitting in the Temple courtyard other than for only the kings of the House of David, and it was not possible for a guard to watch while standing all the night, therefore, the guards were in the corners of the Temple courtyard, and similarly, the guards in the gates of the Temple courtyard would guard from outside, in order that they would be permitted while sitting, and the Scriptural verse (First Chronicles 26:18) esd used as a support (i.e., they leaned their enactment against a Biblical text) – as it is written: “two at the colonnade,” towards the outside, meaning to say, outside the wall of the Temple courtyard.
+
+Mishnah 2
+
+איש הר הבית – appointed over all of the guards. [The story is told in Tractate Yoma 16a that Rabbi Eliezer ben Yaakov, the first of two Tannaim of such a name, who was the friend of Rabbi Eliezer the Great/ben Hyrcanus – was the Tanna who taught Tractate Middot.
+
+Mishnah 3
+
+משמשים כניסה ויציאה – that through them they would enter and leave the Temple Mount.
+קינפונוס מן מערב – the gate of the Temple Mount that is on the western side Kiponos is its name, and of the north Tadi is its name.
+עליו שושן הבירה צורה – when they (i.e., the exiled Jews in Babylonia) went up from the Diaspora, the Kings of Persia commanded them to draw the form of Shushan the capitol on the gates of the temple, in order that there would be fear of the kingdom, and they drew it in the Eastern Gate.
+כהן גדול השורף את הפרה – Our Mishnah is [according to] Rabbi Meir who holds that the Red Heifer is not burned other by the High Priest. But it is not Halakha (see Tractate Parah, Chapter 4, Mishnah 1).
+וכל מסעדיה (and all its attendants) – all of the Kohanim who are assisting and supporting the Kohen who burns it.
+להר המשחה – to the Mount of Olives which is to the east of Jerusalem, there they would burn the [red] heifer.
+
+Mishnah 4
+
+שער הדלק (the Gate of Kindling) – because they would bring in through there the wood for the pile of the wood on the altar was brought in that burn on the altar, it is called, the Gate of Kindling.
+שני לו שער הבכורות – we have the read, for there they wold bring in the firstlings whose slaughtering took place in the south.
+שער המים – in the book of Ezekiel (47:1-2): “[He led me back to the entrance of the Temple, and I found that water was issuing from below the platform of the Temple – eastward, since the Temple faced east – but the water was running out at the south of the altar (i.e., southeast), under the south wall of the Temple. Then he led me out by way of the northern gate and led me around to the outside of the outer gate that faces in the direction of the east;] And I found that water was gushing from [under] the south wall,” and that is the south, which is called, “right” as it is written “north and eastward” (Psalm 89:13). And see Ezekiel in the prophecy that the waters went out from the House of the Holy of Holies thinly like the proboscides of locusts and when they reach this game, they become like the fulness of the mouth of a small jug, and that is why they call them מים מהכפכים/waters gushing (see Ezekiel 47:2- “[Then he led me out by way of the northern gate and led me around to the outside of the outer gate that faces in the direction of the east;] and I found that water was gushing from [under] the south wall.”).
+שער ניקנור which is explained in Tractate Yoma (38a and Chapter 3, Mishnah 10- concerning the miracles of Nicanor with regard to the doors – see the Bartenura commentary there).
+פנחס המלביש – who was appointed to dress the Kohanim at the time of their [Divine] Service, and to strip them of their clothing after the [Divine] Service and to guard the clothing of the priests.
+לשכת עושי חביתין – in there they would make the meal-offering that the Kohen Gadol would offer on each day, “half of it in the morning and half of it in the evening” (Leviticus 6:13; see Tractate Tamid, Chapter 1, Mishnah 3),t and because it is stated regarding it (Leviticus 6:14): “shall be prepared with oil on a griddle,” it is called, a sort of cake.
+
+Mishnah 5
+
+וכמין אכסדרה היה – two walls, one from this side and another from that side of the gate, they would protrude and go out from beyond the wall of he Temple courtyard to the side of the Temple Mount, and there was an upper chambr built from above on top of the two walls.
+ופתח היה לו לחיל – in one of the walls there was an opening that would go out to the place within the fortification of the Temple, which is a place inside from the wall of the Temple Mount from outside the Temple courtyard and is called חיל/Khel, [as will be described in further detail in Tractate Middot, Chapter 2, Mishnah 3].
+שער הקרבן – there they would bring in the Holy of Holies, whose ritual slaughter was in the north.
+בית המוקד – because there were open fires burning there always to warm the Kohanim there because they walk barefoot, it is called, the House of the Hearth. And it was a large house, and in its four corners, there were four small chambers as will be explained further on [in the next Mishnah] (see also Tractate Tamid, Chapter One, Mishnah 1 as well).
+
+Mishnah 6
+
+כקיטוניות (small rooms/recesses) – like small rooms that open to a large house of kings, which is the reception room.
+שתים בקודש ושתים בחול – as the House of the Hearth, part of it is built within the holy Temple courtyard and part of it on the unconsecrated ground.
+וראשי פספסין (ends of flag-stones the pavement/blocks on the ceiling; cut and polished stone block) – the heads of beams that come out from the wall until the place which is sanctified, in order to know which is sanctified/holy and which is unconsecrated (i.e., north of the room of the hearth) and to consume Holy Food in sanctity.
+לשכת טלאי קרבן – there were there lambs which passed examination for the daily-offerings, as is taught in the Mishnah (see Tractate Arakhin, Chapter 2, Mishnah 5): There should be no less than six examined lambs in the Chamber of the Lambs.”
+לשכת עושי לחם הפנים – the House of Garmu would make the shew bread there.
+ששקצום מלכי יון – that they offered upon it (i.e., in the northeastern corner) for Idolatrous worship. But in the Tractates Shekalim (see actually Tractate Yoma 15b as the Bar Ilan project has shown me that it is not found in Shekalim at all) and Tamid (see Chapter 3, Mishnah 3), they call it the Chamber of the Seals.
+בה יורדין לבית הטבילה – in that chamber, the Kohen would go down when he observed an emission and he would go with pardon [it must say, that is under] the Temple to the House of Immersion, and there is a fire that warms the Kohen after he immersed and came out and dried off, and it is called the Chamber of the Hearth, because it is open to a large House of the Hearth.
+
+Mishnah 7
+
+אחד פתוח לחיל – the opening that is in the north of the House of the Hearth was open to the Khel/the place within the fortification of the Temple, and the one in the south was open to the Temple courtyard.
+פשפש קטן (a small wicket) – a small gate within the large gate [by which they entered to patrol].
+שבו נכנסים לבלוש את העזרה (to patrol the Temple courtyard) – that they would enter each morning on the path of the same wicket to examine/search over each of the Temple vessels that were in the Temple courtyard that all of them were in their [appropriate] place. For this is taught in the Mishnah of Tractate Tamid [Chapter 1, Mishnah 3]: “He took the key and opened the wicket and entered from the House of the Hearth into the Temple courtyard, etc.,” – these walk on the covered place in front o the house in an easterly direction and those walk on the covered place in front of the house in a westerly direction. They would examine and go until they meet to the place where they make the cakes, they arrived, both sets say “Shalom; everything is peaceful/in order,” meaning to say, that all the Temple vessels are in their places in peace/in order.
+לבלוש – it is the Aramaic translation of “and he searched,” and examined.
+
+Mishnah 8
+
+בית המוקד כיפה – the building of the House of the Hearth was not an upper chamber, but rather an arch, ARKUVLAT in the foreign language made on the land.
+מוקף רובדים של אבן (surrounded by stone pavements between steps in the Temple hall, landing) – porticos/colonnades of hewn stone around were sunk in the wall and came out from the wall into the House of the Hearth to the side of the ground, and on top of them were other short stones than then that also came out from the wall, and they were similar to steps one on another.
+זקני בית אב – the priestly division of duty/guard was divided into seven priestly divisions according to the days of the week, each one working his day, and the elders of the priestly division of that day would sleep there on those stone pavements.
+ופרחי כהונה – young men whose hair of their beards begins to flower, and they were guards.
+איש כסתו בארץ – that they were not permitted to lie there on beds, but rather onl on the ground, in the manner that the guards of the courtyards of the kings would do.
+כסתו – the language of pillows and cushions.
+
+Mishnah 9
+
+הגיע זמן הנעילה – to lock the gates of the Temple courtyard.
+הכהן מבפנים ובן לוי יושב לו מבחוץ – that the Levites were secondary to the Kohanim, as it is stated, (Numbers 18:2): “[You shall also associate with yourself your kinsmen the tribe of Levi, your ancestral tribe,] to be attached to you and to minister to you, [while you and your sons under your charge are before the Tent of the Pact].” Therefore, in the House of Avtinas and in the House of the Spark, which were upper stories, the Kohanim who guarded were above and the Levites were below. But the House of the Hearth which was not other than an arch on the land, there was a Kohen on the inside and a Levite on the outside.
+במסבה (winding staircase) – in a cavity/underground places, he walks underneath the Temple (see Talmud Yoma 2a for another interpretation) , for the cavity/underground places was underneath the Temple, and all of the Temple is called בירה /the capitol, as it is written (I Chronicles 29:19): “and to build this Temple for which I have made provision.” But because he had had a nocturnal emission,, he would not walk on the path of the Temple courtyard, but rather on the path in the underground , for we hold that the cavities/underground places were not sanctified.
+והנרות דולקים – in the underground cavities from here and there.
+במסבה ההולכת תחת החיל – he departs, and does not return to the House of the Hearth because he is a someone who has immersed but must wait until sunset until he is ritually pure. But the Halakha is not according to Rabbi Eliezer ben Yaakov, but rather, as it is taught in the beginning of Tractate Tamid. He came and sat with his brethren, the Kohanim in the House of the Hearth until the gates open when he can go on his way, for even though someone who has immersed but must wait until sunset until he is ritually pure, it is forbidden to enter into the Women’s courtyard, which is the camp of the Levites, for this, they were lenient, because he had been defiled inside.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הר הבית היה מחש מאות אמות – surrounded by a wall all around (based, according to Ezekiel 42:20 on: “Thus he measured it on the four sides: it had a wall completely surrounding it, five hundred [cubits] long and five hundred [cubits] wide to separate the consecrated from the unconsecrated.).
+רובו מן הדרום שני לו מן המזרח – meaning to say, the distance that there is from the wall of the Temple Mount to the wall of the Temple courtyard to the south side, is more than the distance that there is between them from the eastern side. But the distance that there is between them from the eastern side is greater than the distance that is between them to the north side, and the north side is greater than the west.
+
+Mishnah 2
+
+נכנסים דרך ימין ומקיפין דרך שמאל – as, for example, those who enter on the path of the gates of Huldah (on the south – see Tractate Middot, Chapter One, Mishnah Three) which are from the right, makse a circuit on the path of the gate of the Tadi (on the north).
+שאני אבל – he was asked: “What difference is it to you to make a circuit to the left?,” and he states, “I am a mourner.” They say to him: “ He who dwells in this House, may He comfort you.”
+עשיתן כאילו עברו עליו את הדין (as if they had treated him too severely/arbitrarily) – if they say to him, “yes,” it appears as if his fellows have perverted the judgment and excommunicated him not in accordance with the Halakha.
+יתן בלבך שתשמע לדברי חבירך – for now, he performed justice not in accordance with the law and he requires doing repentance/Teshuva. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 3
+
+לפנים – from the wall of the Temple Mount (surrounding the inner area containing the Women’s court and the Temple courtyard).
+סורג (lattice-work -name of one of the approaches of the Temple fortification) – a partition made of perforations/holes like straps drawn in a bed stead (i.e., a zig-zag) with ropes, and it is made from long and short boards/planks of wood that are grafted this on top of that crosswise.
+וגזרו כנגדם שלש עשרה השתחויות – when he reaches opposite each and every breach, he prostrates and gives thanks on the destruction of the Greek kingdom.
+לפנים – from this Soreg was a free place of ten cubits, and it was called the Khel (a place within the fortifications of the Temple)/rampa.
+ושתים עשרה מעלות היו שם – in order to ascend from there to the Women’s court.
+רום מעלה – every step of them was higher than its neighbor by one-half of a cubit. And similarly the first step/ascent was one-half a cubit high off the ground.
+מthe place of the treading of the foot was one-half cubit.
+חוץ משל אולם (except for those of the hall leading to the interior of the Temple) – except for the steps that are between the hall leading to the interior of the Temple/porch and the altar, for not all of them were like this, as is taught further on in Chapter 3 [Tractate Middot, see Mishnah 6].
+חוץ מפתח של אולם – as it is taught in the Mishnah further on (Chapter 3, Mishnah 7 of Tractate Middot), that its height was forty cubits and its width twenty.
+היו להן שקופות (they had arches/lintels with posts) – a stone placed on two doorposts that the door is arched/bent upon. And the word שקפות is from the language of משקוף/lintel, cross-piece (see Exodus 12:7: “[They shall take some of the blood] and put it on the two doorposts and the lintel of the houses [in which they are to eat it].”)
+מפני שנעשה בהן נס – like it is explained in [Tractate] Yoma, chapter 3 [38a] (at the top of the page and the accompanying Mishnah, Chapter 3, Mishnah 10).
+מצהיבות (because the bronze has the appearance of gold) – like מזהיבות/glittering like gold, that their appearance was similar to gold, therefore, it was not necessary to make them of gold.
+
+Mishnah 4
+
+כל הכתלים שהיו שם – in all of the buildings of the Temple Mount.
+היו גבוהים – very [high] , until all of the entrances/openings that were in them were twenty-cubits tall, alone from what was on the openings.
+חוץ מכותל מזרחי – this is the lowest of the legs of the Temple Mount (see Ezekiel 40:5: “Alongside the outside of the Temple [area] ran a wall on every side. The rod that the man held was six cubits long, plus one handbreadth for each cubit, and hen he applied it to that structure, it measured one rod deep and one rod high.”
+שהכהן השורף את הפרה עומד בהר המשחה – this is the Mount of Olives which faces Jerusalem from the east, and the Kohen is facing to the west and he intends and sees from above the height of the top of the the wall towards the gates that are inside from it the opening of the hall containing the golden altar, when he springles the blood, as is it written (Numbers 19:4): “[Eleazar the priest shall take some of its blood with his finger] and sprinkle it seven times toward the front of the Tent of Meeting.” But if the wall was high, even though the gates are all corresponding one to another, the gate of the Temple Mount opposite the the Gate of the Women’s Court, and the Gate of the Women’s Court opposite the Gate of the large Courtyard, and the Gate of the Large Courtyadr opposite the opening of the Hall containing the golden altar, one would not be able to see the opening of the Hall of the golden altar through the openings, because the Mount continually gets higher and ascends until the the opening of the Hall of the golden altar is [twenty-two] cubits more than the ground of the feet of the Temple Mount, and it is such that the lintel/threshold of the Hall containing the golden altar is higher than the lintel of of the opening of the Temple Mount by two cubits, for the opening of the Temple Mount was not higher than twenty, as is taught above (see Mishnah 3 of this chapter), And it is found that the Kohen who is slaughtering the [red] heifer is not able to see the cavity of the opening of the Hall containing the golden altar through the path of that entrance/opening.
+
+Mishnah 5
+
+אורך – from the east to the west.
+על רוחב – from the north to the south.
+קטורות אלא שאינן מקורות – from the language (Genesis 19:28): “[and, (Abraham) looking down toward Sodom and Gomorrah and all the land of the plain, he saw] the smoke of the land [rising like the smoke of a kiln],” meaning to say, smoke rising, because they didn’t have a roof.
+ומשלחים תחת הדור – to burn them in fire that is underneath the cavity in the gound laid out with clay/kettle where they cook the peace offerings/sacrifice of well-being, as it is written (Numbers 6:18): “[and take the locks of his consecrated hair] and put them on the fire that is under the sacrifice of well-being.”
+And inside for the giving of wood on the altar of the Temple.
+לשכת מצורעים = for there the lepers immerse on the eighth [day] of their purification which he comes to put his hand inside for the giving of wealth [for the giving of blood and oil] -, and even though he had immersed [in a ritual bath] from the evening.
+אמר ר' אליעזר בן יעקב שכחתי מה היתה משמשת – it follows, that the entire first segment [of this Mishnah], Rabbi Eliezer ben Yaakov said it. And this is proved in the Gemara of [Tractate] Yoma (16a), that an anonymous Mishnah of [Tractate] Middot is Rabbi Eliezer ben Yaakov (the first).
+וחלקה היתה בראשונה – Maimonides explained, broken through/breached, that it was not surrounded by a partition.
+כצוצטרא – like a balcony/כזוזטרא – that surrounded the women’s court (see Tractate Sukkah, Chapter 4, Mishnah 1), that the women who were standing above on the balcony and the men were below to see the Rejoicing of the House of the Water-Drawing, in order that they would not come to frivolity.
+חמש עשרה מעלות – the height of the ground of the Israelite court from the Women’s Court.
+לא היו טררוטות (they weren’t half-closed, round) – long and filled with corrrners like the path of all the steps, but rather round like a round half-circle.
+
+Mishnah 6
+
+וראשי פספסין (the tops of the flag-stones in the pavement) – the tops of the beams that protrude and come out from the wall to distinguish between the Israelite Courtyard and the Priest’s Courtyard.
+מעלה היתה שם (a step) – in the Israelite Courtyard.
+וגבוהה אמה – and its length was as the length of he entire Courtyard.
+והדוכן (platform) – of the Levites is built upon it and is made like a kind of portico/balcony, and the height of the platform is a cubit-and-a-half.
+ובו שלש מעלות של חצי חצי אמה – that they ascend upon them to the platform.
+כל העזרה – from the beginning of the Israelite Court until eleven cubits is a free space that was behind the House of the cover of the Holy Ark.
+על רוחב – from north to south.
+שלשה עשר שערים – as he considers them and then moves on. And the one who states that there were seven gates in the Temple courtyard (see Tractate Middot, Chapter 1, Mishnah 4) gives the reason for the thirteen prostrations corresponding to the thirteen breaches that the Grecian kings made in the Soreg/one of the approaches of the Temple fortification, as we stated above in our Chapter (see Mishnah 3). And all of our Mishnah is explained in the first chapter [of Tractate Middot].
+
+Chapter 3
+
+
+
+Mishnah 1
+
+המזבח היה שלשים ושתים אמה על שלשים ושתים אמה – he would bring a square frame made from four boards, each board is thirty-two cubits long and the board is one cubit wide, and it is the height of the frame, and he fills it with stones, lime and pitch/tar and molten lead, and it is made into one piece of thirty-two cubits by thirty-two cubits, one cubit high. And this is the foundation/base of the altar.
+עלה אמה וכנס אמה (it rose by a cubit and drew in by a cubit – on every side) – after the foundation rose to the height of a cubit, he brings another frame whose length is the entire board is thirty cubits and a width of the board, that is the height of this frame is five cubits, and places it on the foundation/base, and fills it with stones, and lime and pitch/tar and lead like the first, and it is attached to the base and becomes one piece of thirty [cubits] by thirty cubits standing on the base/foundation. This is called the סובב/a sort of gallery around the altar for the priest to walk on. It is five cubits higher from the foundation. That is to say, he draws it in by a cubit, which he shortens from the base/foundation a cubit in each direction, and he goes back and a third frame, which is twenty-eight cubits by twenty-eight cubits, three cubits high, and places it in on the SOVEV, and fills it like the first, and this is the place of he the pile of wood on the altar of the Temple which is at the top of the altar. It is found the foundation/base protrudes and goes out from the SOVEV a cubit on each side, and the SOVEV protrudes from the place of the pile of wood on the altar of the Temple one cubit to each side. And afterwards, he brings a frame of one cubit by one cubit which is one cubit high and places it on the corner of the altar and fills it, and this is the corner of the altar, and similarly for the four corners.
+מקום הילוך רגלי הכהנים – so that the Kohanim would not have to walk between the corners, but we leave one cubit free from the place of the corners and inwards for the walking of the feet of the Kohanim.
+מתחילה – in the days of [King] Solomon.
+לא היה אלא עשרים ושמונה על עשרים ושמונה – and they drew it in [by a cubit] and it rose [by a cubit] of he foundation/base and the SOVEV and the place of the corners and the place of the walking of the feet of the Kohanim until there remained the place of the pile of wood on the altar twenty [cubits] by twenty [cubits].
+וכשעלו בני הגולה והוסיפו ד' אמות וכו' – it is found that its foundation/base is thirty-two [cubits] by thirty-two [cubits], and the place of its pile of wood on the altar is twenty-four [cubits] by twenty-four [cubits].
+ארבע אמות מן הדרום וארבע אמות מן המערב – we have the reading. And this is what I brought in [Tractate] Zevakhim in the Chapter קדשי קדשים/The Holy of Holies (Chapter 6, Mishnah 1 and Tosafot Tractate Zevakhim 61b s.v. ארבע אמות מן הדורם וארבע אמות מן המערב ).
+כמין גמא – a Greek Gimmel which is similar to our inverted [letter] Nun. But there (i.e., Talmud Zevakhim 61b) it explains that because of the שיתין /a pit by the side of the altar into which the remainder of the libations was poured, which are the holds where the libations go down, they added to draw the altar to the south and to the west. For initially, during the days of [King] Solomon, they expounded, “[Make for me] an altar of earth [and sacrifice on it your burnt offerings and your sacrifices of well-being]” (Exodus 20:21), filled up with earth, so that it will not be an empty cavity, and when they would offer libations on the Altar in the southwest corner of the altar, the libations would descend from the altar to the floor and flow gently to the pit that was dug there near the the southwestern corner near the altar, and there was not within the altar. But the members of the Exiles added to the building of the altar util there was that same pit/cistern intercepting/absorbing within the altar. And they opened perforations to the top of the altar opposite it so that the libations could descend there. For they would say that drinking is is like eating, for just as eating is consuming in the altar, that is, the burned sacrifices on the altar, so too the drink, that is, the libations would be absorbed by the altar. And the Biblical verse of “an altar of earth” (Exodus 20:21), is expounded that it would be attached to the ground, so that they would not build it on top of rocks nor on top of cavities/caves.
+שנאמר והאריאל – this verse is in Ezekiel [Chapter 43, Verse 16] and he would prophesy on the measurements of the Second Temple and for the future times to come.
+ואריאל שתים עשרה – measurement of the place of the pile of wood in the altar is stated as twelve.
+אל ארבעת רבעיו (in the four quarters thereof) – it teaches that from its middle, he measures twelve cubits in each direction, which are twenty four [cubits] by twenty-four [cubits].
+וחוט הסיקרא חוגרו באמצע (and a red line goes around it in the middle) – the red thread was made around the altar in its middle at the end of five cubits of its heigh, which is one cubit below the top part of the SOVEV.
+להבדיל בין דמים העליונים – the sin offering of cattle and the burnt offering of fowl whose blood is sprinkled above from the red thread.
+לדמים התחתונים – for all of the rest of the sacrifices whose blood is sprinkled below from the thread.
+ואוכל בדרום אמה אחת ובמזרח אמה אות – the entire altar was in the portion of Benjamin, except for one cubit on the surface of the length of the east that he would take hold of from the portion of Judah, but rather that there wasn’t a cubit that was in the east on the surface of all of the east, for when that would reach the northeastern corne, it would end within a cubit of the corner, and similarly, the consumption of the southern cubit would not go over the entire face of the south, for when it would reach the southwester corner, it would end a cubit near the corner. And it was found that three corners of the altar were in the portion of Benjamin, and the only the southeastern corner was in the portion of Judah. And because when Jacob blessed Benjamin (Genesis 49:27): “Benjamin is a ravenous wolf; In the morning he consumes the foe, [And in the evening he divides the spoil],” and we translate into Aramaic: “And in his lodging the Holy [Temple] will dwell,” something that is sanctified monetarily will not be other than in the portion of Benjamin, therefore, they did not make the foundation to the altar in the southeastern corner, because that of a tearer was not in his portion (see Talmud Zevakhim 53b), and money, and money would not be given to the tribe in that corner. But when they made the square framework for the base to fill it with stones, and lime and pitch/tar and lead as we stated, they would put wood or every kind of thing in that southeastern corner so that the corner would not fill up, and afterwards they would detach the wood and this corner would remain empty without a foundation. And because of this, it is called, the middle of the Altar SOVEV, because it surrounds and goes around all of the corners, which is not the case with the foundation/base.
+
+Mishnah 2
+
+ובקרן מערבית דרומית – a cubit below the foundation, there were two perforations.
+שהדמים הניתמים על יסוד מערבי – as, for examples the remnants of the blood of the inner sin-offerings, which are afrer all of he gifts, he would pour the remnants of the blood on the western foundation.
+ועל יסוד דרומי – the remnants of the blood of the outer [sacrifices (see Tractate Zevakhim, Chapter 5, Mishnayot 1-3).
+יורדין – on the path of those perforations and mix in the water channel that is in the Temple court, an from there leave to the Kidron Valley. And the owners of gardens would purchase them from the treasures to manure the land (see Tractate Yoma, Chapter 5, Mishnah 6 and Tractate Taanit, Chaptet 4, Mishnah 1).
+
+Mishnah 3
+
+באותו הקרן – of the southwestern [corner].
+שבו יורדין לשית – to a cavity that is underneath the altar corresponding to the place of the libations (see Tractate Meilah, Chapter 3, Mishnah 3).
+וכבש היה לדרומו של מזבח – a kind of slanting bridge and it is made sloping for on it they ascend and descend from the altar. For it was not possible to ascend to it on the steps because it states (Exodus 20:23): “Do not ascend My altar by steps, [that your nakedness may not be exposed upon it].”
+שלשים ושתים – its length was given from south to north, and its width from east to west, sixteen cubits.
+ורבובה (a cavity in the ascent to the altar for deposit of ritually disqualified fowls) – it is a kind of hollow window. It was one cubit by one cubit. And it stood on the ramp to its western side.
+רבובה – like hallow/נבוב , in the language of נבוב לחות (Job 11:12): “A hollow man will get understanding, [When a wild ass is born a man].”
+נותנין פסולי חטאת העוף – that they will be there until they are brought to [become] left-overs (after the time permitted for it to be eaten; if one consumes it, one is punishable by extirpation. The Sages rendered these leftovers as ritually impure, so that the priests would be meticulous in their removal), and afterwards, they would go out to the House of the Burning.
+
+Mishnah 4
+
+מבקעת בית כרם – they would bring them [from the valley of Bet HaKerem].
+מן הבתולה – land that was never dug there ever.
+והפגימה – invalidates the stones. בכל דבר – and even if they were not impaired/become defective [through contact] with iron.
+ומלבנים אותן – with plaster, twice a year.
+רבי אומר כו' – He does not dispute against the first Tanna/teacher, but rather adds to state that on each Friday, they would clean them with a cloth because of the blood.
+לא היו סדין אותו בכפים – He (I.e., Rabbi Judah the Patriarch) returns to something the first Tanna/teacher stated, that when they would clean them with plaster twice a year, they would not plaster them with builder’s trowels who were accustomed to plaster with them [which were made of iron]. (See Exodus 20:22: And if you make for Me an altar of stones, do not build it of hewn stones, for by wielding your tool upon them you have profaned them.”).
+
+Mishnah 5
+
+וטבעות היו בצפונו של מזבח – because they would not tie the daily offering as is taught in the Mishnah in Tractate Tamid [Chapter 3, Mishnah 5],Yohanan the High Priest ordained/established that twenty-four rings for the twenty-four priestly divisions, and they would be arranged on the floor made like a bow, and when they would bring in the neck of the cattle at the time of the ritual slaughtering and would insert the head of the ring in the ground. And these were to the north of the north, because the Holy of Holies, their slaughter is in the north.
+שמונה עודים ננסים (eighteen small columns) – columns of short stone.
+ורביעין של ערז – square pieces of cedar wood were on the [small] columns.
+ואונקליות (hooks) – like kinds of forks; in the foreign tongue, INTZINISH.
+היו קבועין – in those square blocks of cedar wood, and they would suspend the cattle upon them.
+ושלשה סדרים (three rows) – of hooks one above the other, were on each piece of wood, to suspend/hang a large animal or a small one.
+על שלחנות של שיש – that on them they would rinse the innards, because the marble cools off and makes cold and preserves the meat so that it doesn’t spoil.
+
+Mishnah 6
+
+This is our reading. The height of each step was one-half of a cubit and the depth of each step was a cubit (see also Tractate Middot, Chapter 2, Mishnah 3), a cubit and [another] cubit and the terrace was four cubits. Rabbi Yehuda states that the higher was a cubit and [another] cubit, and the terrace was five. Such is what my teacher/Rabbi Baruch wrote when he found exact older versions, and this is its explanation. רום – the height of the step is one-half of a cubit. Like it was for all of them.
+ושלחה – that is, it pulled the width above, for this is the foothold which was a cubit/ And a second step and a third, each one, the depth of each step was a cubit; and this is the “cubit, cubit” as it is taught.
+ורובד שלש (the terrace/landing was three cubits) – the fourth step was three cubits wide. And the terrace/landing that is taught, this is a row of the floor , like surrounding landings/terraces of stone, on the fourth terrace/landing that is in the Temple Courtyard. Because the floor was wide without a step, and because of this, it (i.e., the Mishnah) did not say that the depth of each step was three cubits, but rather that the landing was three cubits, meaning the row of the floor.
+ואמה אמה – meaning to say, the fifth and sixth steps, each one [of the steps] had a depth of one cubit.
+ורובד שלש – and the seventh step was three cubits wide.
+העליונה אמה אמה ורובד ארבע – the Explanation: the highest step which is the twelfth after the four steps that were a cubit each, the highest step was four cubits wide until the hall leading to the interior of the Temple. It was found that all the steps are nineteen cubits from the first until the hall leading to the interior of the Temple. And three cubits wide of the floor, part of which was from the altar until the beginning of the steps, there are twenty-two cubits between the hall leading to the interior of the Temple and the altar.
+ר' יהודה אומר העליונה ורובד חמש – until the hall leading to the interior of the Temple, for he (i.e.., Rabbi Yehuda) held that at the end of two cubits of the altar begins the steps.
+
+Mishnah 7
+
+חמש אמלתראות (five main-beams of the ceiling/projecting outside the house) – painted and tiled/cemented beams.
+של מילת – of trees that grow on them gall-nut (i.e., a species of oak tree, while Kahati calls it an ash tree, which Jastrow rejects), as we state in [Tractate] Gittin [19a], we are concerned lest it (i.e., the Jewish bill of divorce/Get) was written in a solution of gall-nuts (for a tanned ink will not take on a tanned hide)
+התחתונה – the lowest beam lies on the lintel of the opening to the width of the opening which is twenty-cubits wide, and the beam overhangs on the opening a cubit from this side ad a cubit from that side, and the second beam that is above it overhangs on he first a cubit from this side and a cubit from that side, so that its length is twenty-four [cubits]. And the third is twenty-six cubits, and the fourth is twenty-eight cubits, and the fifth is thirty cubits.
+ונדבך (a course of stones/layer) – a row, like (Ezra 6:4): “with a course of unused timer for each three courses of hewn stone.”
+בין כל אחת ואחת (between every two beams) – these five beams do not touch each other, but rather a row of a structure of stones was between this [beam] and that [beam].
+
+Mishnah 8
+
+שלא יבעטו (so that the walls would not bulge)- so that the walls would not bend/incline to fall from the weight of their height, and these [cedar] beams would continue from this wall to that wall support the two walls (of the hall containing the golden altar and the hall leading to the interior of the Temple).
+ורואין את העטרות – in the windows of the hall containing the golden altar (i.e., Hekhal).
+כל מי שהוא מתנדב – [donating] gold to the hall containing the golden altar (i.e., Hekhal), and he wants that the gold that he donated will be placed in the Heikhal because it was entirely covered in gold., he made from that gold that he donates in the image of a single berry or a leaf or a cluster [of grapes] and hangs it on it.
+ונמנו עליה שלש מאות כהנים – because of the heaviness of the gold was great that was there, three-hundred Kohanim were needed to carry it and to remove it from place to place. And this is one of the places tha,t the Sages spoke of in the language of exaggeration in rhetorical speech (see Talmud Hullin 90b), and not exactly three-hundred Kohanim, but Rabbi Eliezer B’Rabbi Tzadok did not intend other than to inform that there was a lot of gold that was donated there.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+פתחו של היכל. שתים בפנים – in the thickness of the wall that is towards the inside.
+ושתים בחוץ – in the thickness towards the outside, for the thickness of the wall of the hall leading to the golden altar (Hekhal) was six cubts, and at the end of the outer cubit of the thickness of the wall, there were the outer doors, one to the right of the opening and one to the left, each of these doors was five cubits wide, and when they were locked, the would touch each other and close the width of the cavity of the opening whose width was ten cubits, and when they were opened towards the inside, they cover five cubits of the thickness of the walls. But two other doors were like these measurements which were fixed at the end of the thickness of the walls towards the inner side, and when they were opened, they cover five cubits from here and five cubits from there from the width of the wall of the sanctuary/Heikhal inside, and there was no wall plastered with gold like in the rest of the Temple, because it was not visible.
+אצטברמיטה (pivots, pins at top and bottom of a door turning in sockets) – boards of joints attached on the handles of the links and they are opened, and when he desires, they are bent and folded one on top of the other. Such were all of these doors, whether towards the inside or towards the outside, which were attached through these links, and at the end, one-half a cubit of the thickness of the wall they were fixed, between the doors that are inside and those that are outside, and five cubits of the thickness of the wall interrupt between the outer doors to the inner doors. But each door was five cubits attached from the two boards; each board was two-and one-half cubits, and when the outer door opened towards the inside, its half was bent and folded one on top of the other, and covers from the thickness of the wall two-and half cubits, and similarly, the door that is fixed on the inside, when it is opened to the outer side, it also was bent and folded and covers the two-and -one-half cubits that remained from the thickness of the wall.
+שנאמר ושתים דלתות לדלתות שתים – so we see that each and every door was divided into two.
+
+Mishnah 2
+
+ושתי פשפשין – two small openings, one from the right of the large gate of the Hekhal and one from its left, slightly distant from the gate. The one that is from the south, it is written (Ezekiel 44:2 – regarding the outer gate of the Sanctuary that faced eastward that was shut): “[And the LORD said to me:] This gate is to be kept shut and not to be opened! [No one shall enter by it because the LORD, the God of Israel, has entered by it; therefore it shall remain shut],” of the future, for undefined, such it was in the Jerusalem Temple.
+ופתח את הפשפש ונכנס משם לתא – and this is one small chamber that is open to the Hekhal, and from the compartment back of the Holy of Holies, he enters into the Hekhal, and walks in the open space of the Hekhal until the large gate that is at the end of the thickness of the wall from the inside, and he opens it and comes to the second gate that is at the end of the thickness of the wall from the outside, and stands inside and opens it.
+רבי יהודה אומר בתוך עוביו של כותל היה מהלך – he holds that from the compartment back of the Holy of Holies he would not enter into the Hekhal, but from the compartment, he would walk along the thickness of the wall until he finds himself standing between the two gates, and he opens the doors of the outer gate from the inside and the doors or the inner gate from the outside.
+
+Mishnah 3
+
+תאים – chambers/compartments.
+חמשה עשר בצפון – further on in our chapter (see Mishnah 7), when it considers that from the north to the south is seventy cubits, it teaches that the wall of the winding staircase leading ‘to a well] under the Temple (see also the fifth Mishnah of this chapter as well as Tractate Tamid, Chapter 1, Mishnah 1), that the winding staircase was five [cubits] and the winding staircase was three [cubits], the wall of the compartment was five [cubits] and the compartment/chamber was six [cubits]. And corresponding to them we consider the south. And this is not to say that the thickness of the wall of the winding staircase and the thickness of the wall of the compartment/chamber and the thickness of the wall of the of the Hekhal that is to the north side was that, but rather, the thickness of the wall with the empty cavity that is between it and the second wall he is counting, but the five [cubits] of the wall of the winding staircase and the three [cubits] of the winding staircase, and the five [cubits] of the wall of the chamber /compartment and the six [cubits] of the chamber/compartment and the six [cubits] of the wall of the Hekhal, in each one of them, the five [cubits] was the one chamber which is a compartment, hence there are five chambers in the north. And opposite them [a similar number] in the south. And on these five, they would build five others, and another five on top of the, hence, fifteen compartments to the north and fifteen compartments to the south. And similarly, in the west which we consider further on in our chapter (see Mishnah 7 once again) that the wall of the Heikhal was six [cubits] and the compartment was six [cubits] and the wall of the compartment was five [cubits], in each one of them there was a there was a chamber, for the wall was not six [cubits] thick other than the wall with the chamber/compartment that was in it that was six [cubits], for the one compartment that was outside of it was six [cubits] and the wall of the the other compartment that is outside of them with the compartment within it was five [cubits], hence three chambers. And three other chambers were built on top of these three, and two [chambers] on top of them, that makes the eight compartments for the west [side].
+ואחד לפשפש – for the compartment that has in it the northern wickets that are in that compartment that one enters into the Hekhal. But the anonymous Mishnah is according to the Rabbis who stated above (Mishnah 2) that one enters the compartment and from the compartment to the Heikhal, and not like Rabbi Yehuda who stated (in Mishnah 2 of this chapter) that he would walk along the thickness of the wall.
+
+Mishnah 4
+
+התחתוה חמש – from outside the wall of the winding staircase which is the outer wall of the Holy [of Holies], there were extensions/wings of the building, which are balconies surrounding the Temple from three directions – west, north and south, and these extensions/wings of the building were at the bottom, second story and third decks (see Genesis 6:16 – and the construction of Noah’s ark) . The lowest (i.e., bottom) wing/extension was five cubits wide, and the paved level space/terrace that was on it, which is the ceiling that was over the lowest, which is the floor of the lowest/bottom deck , six [cubits] by a cubit wide, because the wall of the winding staircase would go and become narrower towards the top, for when it reached to the paved level space between steps in the Temple/the landing/terrace, that is on top of the lowest deck, it would enter inwards by one cubit, and on that cubit that protrudes, they would place the beams of the extension/wing of the building, it was found that the lowest extension/wing was wider one cubit more from the bottom, that is, that one cubit that enters the wall inside. And similarly, when he reaches the landing/terrace that is upon the middle [wing], which is the floor of the third [level], the wall would become narrow and enter inwards one cubit, in order that the head of the beam would be placed on that cubit, that the middle wall protrudes and goes outside more than the upper wall, and it is found that the upper extension/wing is one cubit wider from the middle one and two cubits wider than the lowest one. And that is what is stated (I Kings 6:6): “for he (i.e., Solomon) had provided recesses around the outside of the House so as not to penetrate the walls of the House,” meaning to say that he would lessen and deduct in the thickness of the walls by one cubit from outside in the terrace/landing of the middle floor, and another cubit in the terrace/landing of the highest, in order that there would be room for him to place the heads of the beams of the landing/terrace, in order that he would not have to hold on to the walls of the house to make holes in the wall and to insert there the heads of the beams.
+
+Mishnah 5
+
+ומסבה (winding staircase) - like a cavity and a cave.
+שבה היו עולים לגגות התאים – and because the one who ascends upon it goes up through the path of a circumference and descends through the path of a circumference, which is called a מסבה/winding staircase.
+ולולין (small passageways in the loft which mechanics were lowered in boxes/closed elevators) – where apertures in the roof looking to the ground floor that they make in the upper stories.
+משלשלים את האומנים – they lower them by rope in chests/boxes, in order that they will not benefit from seeing the House of the Holy of Holies, but rather only repair what is needed and re-ascend.
+
+Mishnah 6
+
+מאה על מאה – [the hall containing the golden altar/Hekhal] - one-hundred [cubits] long and one-hundred [cubit] wide [and at a height of one-hundred cubits].
+אוטם (substructure/filled with earth, foundation) – a filled up/obstructed and closed building to be the foundation of the Temple, upon which we place the walls.
+אמה כיור (one cubit for the paneling work – tablature of the ceiling in the Stemple) – the lowest beam of the ceiling had the thickness of a cubit, and because it was coated with gold and embroidered with nice embroidery, it is called a כיור/panel (abacus).
+ואמתיים בית דלפה (two cubits – the receptacle of drippings – name of the second roof of the Stemple made for protection against an eventual leak in the upper roof) -the upper beams that lean upon the lower beam, their thickness is two cubits, and they are called: “The House/Receptacle of Dilfa/Drippings, because the boards of the ceiling are attached by them. The [Aramaic] translation of במחברת / joining or fastening - is the place of coupling/borders. But one cannot wonder/be amazed how the the lower beam was that everything leaned upon them was only one cubit thick, for the upper beams that do not handle a burden on this was two cubits thick, because the lower beam , since it was wider in thickness by a cubit was strong and healthy and could receive the building that was upon it, but the upper beams that were not wider than a handbreadth or less, need to be of greater thickness. Alternatively the upper beams were two cubits thick in order to distance the ceiling from the lower beam, because it was embroidered with nice embroidery, and if the ceiling was near it, the embroidery would not be seen and recognized so much.
+תקרה – planed boards that they put on the beams were one cubit thick.
+מעזיבה (a concrete of stone chippings/clay – used for paving floors- pavement covering the ceiling of the lower story and serving as flooring to the upper story) – he plaster and stones and plaster that they place on the boards.
+כלה עורב (“keeping off the raven” – an arrangement of iron points on the roof the Temple/scarecrow)- a foil/plate of sharp iron similar to a sword and it was a cubit in height and was placed on top of the railing, in order that the birds would not rest upon it, therefore, it was called a “scarecrow,” that keeps back the ravens from there.
+
+Mishnah 7
+
+כותל האולם – thickness of the wall of the hall leading to the interior of the Temple to the eastern side was five cubits, and similarly, the wall of the Hekhal (the hall containing the golden altar, its thickness was six [cubits] to the eastern side.
+ותוכו (its substructure) – the cavity of the Hekhal was forty cubits.
+ואמה טרקסין (the two cedar-covered partitions – with a vacant space between – separating the Holy of Holies from the Holy and occupied the space of one cubit) – the wall that separates between the Heikhal/the hall with the golden altar and the Holy of Holies is called טרקסין, in that it closes over the Ark and the th Tablets that were given at Sinai. טרק in the Aramaic language is closing in/enclosure like [Tractate Berakhot 28a] טרוקי גלי/close the [college] doors. The [suffix] סין is Sinai. And the thickness of this wall was a cubit. But the Sages did not cast the deciding vote if its holiness is like the inner holinesss or like the outer holiness, therefore, during the Second Temple, they made two curtains, one outer and the inner, and between them the space of a cubit, to protect between them the airspace of the place of the wall that was one cubit thick [during the time of the First Temple].
+כותל ההיכל שש – we have already explained above that there was no wall of the Hekhal on the western side of a thickness of six cubits, but rather, the thickness of the wall of the Hekhal with the free space that is between it and the second wall that is outside of it was six cubits. And the thickness of the second wall that is called a תא/compartment with the the free space that is between it and the fourth outer wall was five cubits. But the three free places that were between four walls were תאים/compartments. And upon them were other compartments , as we taught above (see Mishnah 3 of this chapter) that were in the west three on top of three, and two on top of them. And similarly, from the from the north to the south, the wall of the winding staircase was five cubits, etc., all of them with the cavity that is between one wall and another, it is all as I have explained above.
+חמש עשרה אמה מן הצפון – the wall of the hall leading to the interior of the Temple its thickness is five cubits, and the hall is ten cubits to the north and similarly to the south.
+בית החליפות – on account of the knives that they hide there, it is called בית החליפות for in the Roman language, they call the large knives חלפים/HALAFIM.
+צר מאחוריו – to the western side, and wide from before him to the eastern sine. But it was not explained to me how, for there was one-hundred [cubits] by one-hundred [cubits] for what it was worth. \
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כל העזרה – all the circumference of the Temple courtyard , that is within that circumference that the Temple was built to its western side and the courtyard and the and the altar on its eastern side.
+ארוך מאה ושמונים ושבע – from the east to the west.
+על רוחב מאה ושלשים וחמש – from the north to the south.
+מקום דריסת רגלי ישראל – and it was called the Courtyard of the Israelites, and the place of the treading of the feet of Kohanim was called the Courtyard of the Kohanim.
+המזבח שתים ושלשים – this is explained at the beginning of chapter three (Mishnah 1).
+ההיכל מאה אמה – the thickness of the wall of the hallway leading to the interior of the Temple, and the vacant space of the hall, and the thickness of the wall of the Hekhal and empty/vacant space, and the cubit of the Traksin, and the empty space of the House of the Holy of Holies and the wall of the Hekhal to the west, and the compartment and wall of the compartment, all of it is one-hundred cubits as was explained in the chapter above (see Tractate Middot, Chapter 4, Mishnayot 6 and 7).
+ואחת עשרה אמה אחורי בית הכפורת – from the outer wall of the Hekhal to the western side until the western wall of the Temple courtyard there was eleven cubits of empty space with the thickness of the wall, which is called the back wall of the innermost of the Temple/the Holy of Holies.
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+לשכת הפרוה (the chamber of Parva, a Persian builder and magician; see also Tractate Yoma, Chapter 3, Mishnayot 3 and 6) – a magician whose name was PARVA built this compartment through sorcery, and it is called by his name. Such I have found. But Maimonides wrote that he would dig into the wall in order to see from there how the Kohen would perform the Sacred Service and he was killed there.
+ועל גגה היה בית הטבילה לכהן גדול ביו הכיפורים – the Kohen Gadol would engage in five [ritual] immersions on Yom Kippur (see Tractate Yoma, Chapter 3, Mishnah 3) when he would change from the golden clothing to white clothing and from what clothing to golden clothing. But the coming immersions on account of Yom Kippur, we require in a holy place, as it is written (Leviticus 16:24): “He shall bathe his body in water in the holy precinct [and put on his vestments; then he shall come out and offer his burnt offering and the burnt offering of the people, making expiation for himself and for the people].” Except for the first immersion that does not come for Yom Kippur, for even the rest of the days of the year, a ritually clean person does not enter the Temple courtyard until he immerses, therefore, the first immersion was on the weekday on top of the Gate of the Water, which is the third gate that is in the south, and there was a spring/fountain of water there in the coming cubit, the spring of Etam, and there, he would perform his first immersion.
+מסיבה – a stone building with a round ascent which goes around to ascend to the roof to the House of Parveh (see above) through the path of a winding staircase.
+
+Mishnah 4
+
+לשכת הגולה – on account of the name of the well that those who came up from the Exile dug.
+אבא שאול אומר – that chamber of wood was the chamber of the High Priest. This is the chamber of the assessors that is taught in the Mishnah the beginning of [Tractate] Yoma (Chapter 1, Mishnah 1): Seven days prior to Yom Kippur, they would separate the High Prieest from his home to the Chamber of Parhedrin/Palhedrin.
+וגג שלשתן שוה – one arched ceiling for all three (i.e., the Chamber of the Wood, The Chamber of the Exile and the Chamber of the Hewn Stones).
+שם היתה סנהדרי גדולה של ישראל יושבת – at the sides of the unsanctified area that is within/ Because the Chamber of Hewn Stones was half in the sacred [area] and half in the unconsecrated [area]. But in the half of the sacred [area], it was not possible for the Sanhedrin to sit [and meet], for there was no sitting in the Temple courtyard other than for the kings of the House of David alone, as it is written (Second Samuel 7:18): “Then David came and sat beore the LORD.”
\ No newline at end of file
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+Bartenura on Mishnah Middot
+ברטנורא על משנה מדות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Middot
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>The Temple Mount was five hundred cubits.</b> It was enclosed by a wall
+<b>The greater part of it was on the south; next to that on the east.</b> Meaning, the distance from the wall of the Temple Mount to the wall of the [Temple] Courtyard on the southern side was greater than the distance between those [walls] on the eastern side. And the distance between those [walls] on the eastern side was greater than the distance between them on the northern side. And the northern [side] was greater than the south[ern side].
+
+Mishnah 2
+
+<b>Entered by the right and went around to the left.</b> For instance, those entering through the <i>Hulda</i> gates that are on the right, they go around [and exit] through the <i>Taddi</i> gate. <i> Translator's Note: Bartenura appears to be interpreting the terms right and left as idioms for south and north respectively. (See Genesis 14:15) </i>
+<b> "Because I am a mourner"</b> They ask him, "What is the matter that you go around to the left?" And he says, "Because I am a mourner." [So] they say to him, "The one who dwells in this house shall comfort you." etc.
+<b>You make it seem as if they treated him unjustly.</b> If they [the people entering the Temple Mount] said this to him, it appears as if his friends warped the law and judged him incorrectly.
+<b>He should inspire you to listen to the words of your friends.</b> This implies that he erred and needs repentance. The law follows Rabbi Yose.  
+
+Mishnah 3
+
+<b>Within.</b> The walls of the Temple Mount.
+<b><i>Soreg </i>(Lattice).</b> A barrier made with many holes like a staff braided with cords. It was made from long narrow planks of wood that intersect each other diagonally.
+<b>They enacted that thirteen prostrations should be made facing them.</b> As one reaches each breach, he prostrates and gives thanks for the destruction of the Hellenistic Kingdom.
+<b>Within</b> The Lattice there was an empty area of ten cubits. It was called the <i>Hel</i>.
+<b>There were twelve steps there.</b> To ascend from there to the Womens' Courtyard.
+<b>The height of each step.</b> Each step was a half cubit taller than the previous step, and the first step was a half cubit taller than the ground.
+<b>Its tread.</b> The measure of the width of the step, which is the place where the foot treads, was a half cubit.
+<b> Except for the Entrance Hall.</b> Except for the stairs that were between the Entrance Hall and the Alter for they were not all like that. As it is taught in chapter three.
+<b>Except for the door to the Entrance Hall.</b> As it is taught later on in the other chapters, its height was forty cubits and its width twenty. 
+ <b>They had lintels.</b> A stone [that] is placed upon the two posts that the door rests on. <i>Shekufot</i> has the same root as <i>Mashkof</i>(lintel).
+<b>Because a miracle happened with them.</b> As it is explained in Yoma chapter three (Yoma 38a).
+<b>Gleamed like gold.</b> As in [the word] <i>Mazhivot</i> (Gleamed like gold), for their appearance was similar to gold. Therefore they did not need to [re]make it out of gold.
+
+Mishnah 4
+
+<b>All the wall that were there.</b> Regarding all the buildings on the Temple Mount.
+<b>They were</b> very<b> high.</b> Since all of their doorways were [already] twenty cubits tall, without [measuring the wall that continued] above the doorways.
+<b>Except for the eastern wall.</b> It was the lowest of the ?retaining walls? (lit. feet) of the Temple Mount.
+<b>For the priest who burned the heifer would stand on the Mount of Olives (<i>Har Hammishha</i>).</b> It is the Mount of Olives (<i>Har Hazzeitim</i>) that faces Jerusalem from the east. The priest would face west and look beyond the top of the wall [of the Temple Mount] through the gates that are within it to the doorway of the Hall, as he sprinkled the blood. As it is written: <i>"Sprinkle it toward the front of the tent of meeting"</i>. (Numbers 19:4) If the wall was [as] tall [as the other walls], even though the gates were in line with each other, [meaning] the Temple Mount gate was directly opposite the Womens' Courtyard gate, and the Womens' Courtyard gate was opposite the Great Courtyard gate, and the Great Courtyard gate was opposite the doorway of the Hall, he would [still] not be able to see the doorway of the Hall through [all of] the gates, since the Mountain's slope increased to a height by which the ground of the doorway of the Hall was twenty two cubits taller than the ground on the foot of the Temple Mount, so the threshold of the Hall was higher than the lintel of the gate of the Temple Mount by two cubits, since the the gate of the Temple Mount was only twenty cubits tall as it was taught above. This means that the priest who slaughtered the heifer would not be able to see the doorway of the Hall through the gate [of the Temple Mount, therefore the eastern wall was shorter in order to allow the priest to see the doorway of the Hall from the Mount of Olives].
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+Bartenura on Mishnah Middot
+ברטנורא על משנה מדות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Middot
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-sefaria.org
+
+Bartenura on Mishnah Middot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+בשלשה מקומות הכהנים שומרים – not because of fear of robbers and/or thieves, but that of the honor and splendor for the Temple, that it should not be without guards, and this guarding, its commandment is the entire night. And these three places that the Kohanim guard correspond to what is written in the Torah (Numbers 3:38): “Those who were to camp before the Tabernacle, in front – [before the Tent of Meeting, on the east – were Moses and Aaron and his sons,] attending to the duties of the sanctuary, as a duty on behalf of the Israelites,” as a hint to three watches in three places. For just as that in the Tabernacle, Aaron and his two sons were guarding in three places, even so in the Temple as well.
+בית אבטינס ובית הניצוץ – two upper chambers were built on the side of the gates of the Temple courtyard, but the House of the Hearth was not upon it, but rather an arch , ARKVELT in the foreign tongue, which was made in the land, such was explained at the beginning of the Tractate Tamid (1:1).
+והלוים בעשרים ואחד מקום – that in twenty-four places they would need to guard the Temple, as it is written in [First] Chronicles [26:17-18): “At the east – six Levites; at the north – four daily; at the south – four daily; at the vestibule – two by two; at the colonnade on the west – four at the causeway and two at the colonnade,” that makes here twenty-four divisions of duty/watches, three of them were Kohanim as we stated in the opening clause [of the Mishnah], and twenty-one of them were Levites. But even though that Scripture did not state anything other than Levites, Kohanim are also called Levites , as it is written (Ezekiel 44:15): “But the Levitical priests descended from Zadok [who maintained the service of My Sanctuary when the people of Israel went astray from Me – they shall approach Me to minister to Me.”
+חמשה – guards at the five gates of the Temple Mount.
+
+מתוכו – from inside to the walls of the Temple Mount.
+על חמשה שערי עזרה – this Tanna/teacher holds that there are only five gates for the Temple courtyards But even according to the one who states further on (see Tractate Middot, Chapter 1, Mishnah and Tractate Tamid 27a), he admits that there wasn’t a division of duty/guard other than on five [gates of the Temple courtyard – that the House of the Flame and the House of the Hearlth were watched by Kohanim or that the gates that were in the middle of the north and the south didn’t require special guarding, as they were guarded by those at the first and third gates].
+על ארבע פנותיה מבחוץ – because there is no sitting in the Temple courtyard other than for only the kings of the House of David, and it was not possible for a guard to watch while standing all the night, therefore, the guards were in the corners of the Temple courtyard, and similarly, the guards in the gates of the Temple courtyard would guard from outside, in order that they would be permitted while sitting, and the Scriptural verse (First Chronicles 26:18) esd used as a support (i.e., they leaned their enactment against a Biblical text) – as it is written: “two at the colonnade,” towards the outside, meaning to say, outside the wall of the Temple courtyard.
+
+Mishnah 2
+
+איש הר הבית – appointed over all of the guards. [The story is told in Tractate Yoma 16a that Rabbi Eliezer ben Yaakov, the first of two Tannaim of such a name, who was the friend of Rabbi Eliezer the Great/ben Hyrcanus – was the Tanna who taught Tractate Middot.
+
+Mishnah 3
+
+משמשים כניסה ויציאה – that through them they would enter and leave the Temple Mount.
+קינפונוס מן מערב – the gate of the Temple Mount that is on the western side Kiponos is its name, and of the north Tadi is its name.
+עליו שושן הבירה צורה – when they (i.e., the exiled Jews in Babylonia) went up from the Diaspora, the Kings of Persia commanded them to draw the form of Shushan the capitol on the gates of the temple, in order that there would be fear of the kingdom, and they drew it in the Eastern Gate.
+כהן גדול השורף את הפרה – Our Mishnah is [according to] Rabbi Meir who holds that the Red Heifer is not burned other by the High Priest. But it is not Halakha (see Tractate Parah, Chapter 4, Mishnah 1).
+וכל מסעדיה (and all its attendants) – all of the Kohanim who are assisting and supporting the Kohen who burns it.
+להר המשחה – to the Mount of Olives which is to the east of Jerusalem, there they would burn the [red] heifer.
+
+Mishnah 4
+
+שער הדלק (the Gate of Kindling) – because they would bring in through there the wood for the pile of the wood on the altar was brought in that burn on the altar, it is called, the Gate of Kindling.
+שני לו שער הבכורות – we have the read, for there they wold bring in the firstlings whose slaughtering took place in the south.
+שער המים – in the book of Ezekiel (47:1-2): “[He led me back to the entrance of the Temple, and I found that water was issuing from below the platform of the Temple – eastward, since the Temple faced east – but the water was running out at the south of the altar (i.e., southeast), under the south wall of the Temple. Then he led me out by way of the northern gate and led me around to the outside of the outer gate that faces in the direction of the east;] And I found that water was gushing from [under] the south wall,” and that is the south, which is called, “right” as it is written “north and eastward” (Psalm 89:13). And see Ezekiel in the prophecy that the waters went out from the House of the Holy of Holies thinly like the proboscides of locusts and when they reach this game, they become like the fulness of the mouth of a small jug, and that is why they call them מים מהכפכים/waters gushing (see Ezekiel 47:2- “[Then he led me out by way of the northern gate and led me around to the outside of the outer gate that faces in the direction of the east;] and I found that water was gushing from [under] the south wall.”).
+שער ניקנור which is explained in Tractate Yoma (38a and Chapter 3, Mishnah 10- concerning the miracles of Nicanor with regard to the doors – see the Bartenura commentary there).
+פנחס המלביש – who was appointed to dress the Kohanim at the time of their [Divine] Service, and to strip them of their clothing after the [Divine] Service and to guard the clothing of the priests.
+לשכת עושי חביתין – in there they would make the meal-offering that the Kohen Gadol would offer on each day, “half of it in the morning and half of it in the evening” (Leviticus 6:13; see Tractate Tamid, Chapter 1, Mishnah 3),t and because it is stated regarding it (Leviticus 6:14): “shall be prepared with oil on a griddle,” it is called, a sort of cake.
+
+Mishnah 5
+
+וכמין אכסדרה היה – two walls, one from this side and another from that side of the gate, they would protrude and go out from beyond the wall of he Temple courtyard to the side of the Temple Mount, and there was an upper chambr built from above on top of the two walls.
+ופתח היה לו לחיל – in one of the walls there was an opening that would go out to the place within the fortification of the Temple, which is a place inside from the wall of the Temple Mount from outside the Temple courtyard and is called חיל/Khel, [as will be described in further detail in Tractate Middot, Chapter 2, Mishnah 3].
+שער הקרבן – there they would bring in the Holy of Holies, whose ritual slaughter was in the north.
+בית המוקד – because there were open fires burning there always to warm the Kohanim there because they walk barefoot, it is called, the House of the Hearth. And it was a large house, and in its four corners, there were four small chambers as will be explained further on [in the next Mishnah] (see also Tractate Tamid, Chapter One, Mishnah 1 as well).
+
+Mishnah 6
+
+כקיטוניות (small rooms/recesses) – like small rooms that open to a large house of kings, which is the reception room.
+שתים בקודש ושתים בחול – as the House of the Hearth, part of it is built within the holy Temple courtyard and part of it on the unconsecrated ground.
+וראשי פספסין (ends of flag-stones the pavement/blocks on the ceiling; cut and polished stone block) – the heads of beams that come out from the wall until the place which is sanctified, in order to know which is sanctified/holy and which is unconsecrated (i.e., north of the room of the hearth) and to consume Holy Food in sanctity.
+לשכת טלאי קרבן – there were there lambs which passed examination for the daily-offerings, as is taught in the Mishnah (see Tractate Arakhin, Chapter 2, Mishnah 5): There should be no less than six examined lambs in the Chamber of the Lambs.”
+לשכת עושי לחם הפנים – the House of Garmu would make the shew bread there.
+ששקצום מלכי יון – that they offered upon it (i.e., in the northeastern corner) for Idolatrous worship. But in the Tractates Shekalim (see actually Tractate Yoma 15b as the Bar Ilan project has shown me that it is not found in Shekalim at all) and Tamid (see Chapter 3, Mishnah 3), they call it the Chamber of the Seals.
+בה יורדין לבית הטבילה – in that chamber, the Kohen would go down when he observed an emission and he would go with pardon [it must say, that is under] the Temple to the House of Immersion, and there is a fire that warms the Kohen after he immersed and came out and dried off, and it is called the Chamber of the Hearth, because it is open to a large House of the Hearth.
+
+Mishnah 7
+
+אחד פתוח לחיל – the opening that is in the north of the House of the Hearth was open to the Khel/the place within the fortification of the Temple, and the one in the south was open to the Temple courtyard.
+פשפש קטן (a small wicket) – a small gate within the large gate [by which they entered to patrol].
+שבו נכנסים לבלוש את העזרה (to patrol the Temple courtyard) – that they would enter each morning on the path of the same wicket to examine/search over each of the Temple vessels that were in the Temple courtyard that all of them were in their [appropriate] place. For this is taught in the Mishnah of Tractate Tamid [Chapter 1, Mishnah 3]: “He took the key and opened the wicket and entered from the House of the Hearth into the Temple courtyard, etc.,” – these walk on the covered place in front o the house in an easterly direction and those walk on the covered place in front of the house in a westerly direction. They would examine and go until they meet to the place where they make the cakes, they arrived, both sets say “Shalom; everything is peaceful/in order,” meaning to say, that all the Temple vessels are in their places in peace/in order.
+לבלוש – it is the Aramaic translation of “and he searched,” and examined.
+
+Mishnah 8
+
+בית המוקד כיפה – the building of the House of the Hearth was not an upper chamber, but rather an arch, ARKUVLAT in the foreign language made on the land.
+מוקף רובדים של אבן (surrounded by stone pavements between steps in the Temple hall, landing) – porticos/colonnades of hewn stone around were sunk in the wall and came out from the wall into the House of the Hearth to the side of the ground, and on top of them were other short stones than then that also came out from the wall, and they were similar to steps one on another.
+זקני בית אב – the priestly division of duty/guard was divided into seven priestly divisions according to the days of the week, each one working his day, and the elders of the priestly division of that day would sleep there on those stone pavements.
+ופרחי כהונה – young men whose hair of their beards begins to flower, and they were guards.
+איש כסתו בארץ – that they were not permitted to lie there on beds, but rather onl on the ground, in the manner that the guards of the courtyards of the kings would do.
+כסתו – the language of pillows and cushions.
+
+Mishnah 9
+
+הגיע זמן הנעילה – to lock the gates of the Temple courtyard.
+הכהן מבפנים ובן לוי יושב לו מבחוץ – that the Levites were secondary to the Kohanim, as it is stated, (Numbers 18:2): “[You shall also associate with yourself your kinsmen the tribe of Levi, your ancestral tribe,] to be attached to you and to minister to you, [while you and your sons under your charge are before the Tent of the Pact].” Therefore, in the House of Avtinas and in the House of the Spark, which were upper stories, the Kohanim who guarded were above and the Levites were below. But the House of the Hearth which was not other than an arch on the land, there was a Kohen on the inside and a Levite on the outside.
+במסבה (winding staircase) – in a cavity/underground places, he walks underneath the Temple (see Talmud Yoma 2a for another interpretation) , for the cavity/underground places was underneath the Temple, and all of the Temple is called בירה /the capitol, as it is written (I Chronicles 29:19): “and to build this Temple for which I have made provision.” But because he had had a nocturnal emission,, he would not walk on the path of the Temple courtyard, but rather on the path in the underground , for we hold that the cavities/underground places were not sanctified.
+והנרות דולקים – in the underground cavities from here and there.
+במסבה ההולכת תחת החיל – he departs, and does not return to the House of the Hearth because he is a someone who has immersed but must wait until sunset until he is ritually pure. But the Halakha is not according to Rabbi Eliezer ben Yaakov, but rather, as it is taught in the beginning of Tractate Tamid. He came and sat with his brethren, the Kohanim in the House of the Hearth until the gates open when he can go on his way, for even though someone who has immersed but must wait until sunset until he is ritually pure, it is forbidden to enter into the Women’s courtyard, which is the camp of the Levites, for this, they were lenient, because he had been defiled inside.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>The Temple Mount was five hundred cubits.</b> It was enclosed by a wall
+<b>The greater part of it was on the south; next to that on the east.</b> Meaning, the distance from the wall of the Temple Mount to the wall of the [Temple] Courtyard on the southern side was greater than the distance between those [walls] on the eastern side. And the distance between those [walls] on the eastern side was greater than the distance between them on the northern side. And the northern [side] was greater than the south[ern side].
+
+Mishnah 2
+
+<b>Entered by the right and went around to the left.</b> For instance, those entering through the <i>Hulda</i> gates that are on the right, they go around [and exit] through the <i>Taddi</i> gate. <i> Translator's Note: Bartenura appears to be interpreting the terms right and left as idioms for south and north respectively. (See Genesis 14:15) </i>
+<b> "Because I am a mourner"</b> They ask him, "What is the matter that you go around to the left?" And he says, "Because I am a mourner." [So] they say to him, "The one who dwells in this house shall comfort you." etc.
+<b>You make it seem as if they treated him unjustly.</b> If they [the people entering the Temple Mount] said this to him, it appears as if his friends warped the law and judged him incorrectly.
+<b>He should inspire you to listen to the words of your friends.</b> This implies that he erred and needs repentance. The law follows Rabbi Yose.  
+
+Mishnah 3
+
+<b>Within.</b> The walls of the Temple Mount.
+<b><i>Soreg </i>(Lattice).</b> A barrier made with many holes like a staff braided with cords. It was made from long narrow planks of wood that intersect each other diagonally.
+<b>They enacted that thirteen prostrations should be made facing them.</b> As one reaches each breach, he prostrates and gives thanks for the destruction of the Hellenistic Kingdom.
+<b>Within</b> The Lattice there was an empty area of ten cubits. It was called the <i>Hel</i>.
+<b>There were twelve steps there.</b> To ascend from there to the Womens' Courtyard.
+<b>The height of each step.</b> Each step was a half cubit taller than the previous step, and the first step was a half cubit taller than the ground.
+<b>Its tread.</b> The measure of the width of the step, which is the place where the foot treads, was a half cubit.
+<b> Except for the Entrance Hall.</b> Except for the stairs that were between the Entrance Hall and the Alter for they were not all like that. As it is taught in chapter three.
+<b>Except for the door to the Entrance Hall.</b> As it is taught later on in the other chapters, its height was forty cubits and its width twenty. 
+ <b>They had lintels.</b> A stone [that] is placed upon the two posts that the door rests on. <i>Shekufot</i> has the same root as <i>Mashkof</i>(lintel).
+<b>Because a miracle happened with them.</b> As it is explained in Yoma chapter three (Yoma 38a).
+<b>Gleamed like gold.</b> As in [the word] <i>Mazhivot</i> (Gleamed like gold), for their appearance was similar to gold. Therefore they did not need to [re]make it out of gold.
+
+Mishnah 4
+
+<b>All the wall that were there.</b> Regarding all the buildings on the Temple Mount.
+<b>They were</b> very<b> high.</b> Since all of their doorways were [already] twenty cubits tall, without [measuring the wall that continued] above the doorways.
+<b>Except for the eastern wall.</b> It was the lowest of the ?retaining walls? (lit. feet) of the Temple Mount.
+<b>For the priest who burned the heifer would stand on the Mount of Olives (<i>Har Hammishha</i>).</b> It is the Mount of Olives (<i>Har Hazzeitim</i>) that faces Jerusalem from the east. The priest would face west and look beyond the top of the wall [of the Temple Mount] through the gates that are within it to the doorway of the Hall, as he sprinkled the blood. As it is written: <i>"Sprinkle it toward the front of the tent of meeting"</i>. (Numbers 19:4) If the wall was [as] tall [as the other walls], even though the gates were in line with each other, [meaning] the Temple Mount gate was directly opposite the Womens' Courtyard gate, and the Womens' Courtyard gate was opposite the Great Courtyard gate, and the Great Courtyard gate was opposite the doorway of the Hall, he would [still] not be able to see the doorway of the Hall through [all of] the gates, since the Mountain's slope increased to a height by which the ground of the doorway of the Hall was twenty two cubits taller than the ground on the foot of the Temple Mount, so the threshold of the Hall was higher than the lintel of the gate of the Temple Mount by two cubits, since the the gate of the Temple Mount was only twenty cubits tall as it was taught above. This means that the priest who slaughtered the heifer would not be able to see the doorway of the Hall through the gate [of the Temple Mount, therefore the eastern wall was shorter in order to allow the priest to see the doorway of the Hall from the Mount of Olives].
+
+Mishnah 5
+
+אורך – from the east to the west.
+על רוחב – from the north to the south.
+קטורות אלא שאינן מקורות – from the language (Genesis 19:28): “[and, (Abraham) looking down toward Sodom and Gomorrah and all the land of the plain, he saw] the smoke of the land [rising like the smoke of a kiln],” meaning to say, smoke rising, because they didn’t have a roof.
+ומשלחים תחת הדור – to burn them in fire that is underneath the cavity in the gound laid out with clay/kettle where they cook the peace offerings/sacrifice of well-being, as it is written (Numbers 6:18): “[and take the locks of his consecrated hair] and put them on the fire that is under the sacrifice of well-being.”
+And inside for the giving of wood on the altar of the Temple.
+לשכת מצורעים = for there the lepers immerse on the eighth [day] of their purification which he comes to put his hand inside for the giving of wealth [for the giving of blood and oil] -, and even though he had immersed [in a ritual bath] from the evening.
+אמר ר' אליעזר בן יעקב שכחתי מה היתה משמשת – it follows, that the entire first segment [of this Mishnah], Rabbi Eliezer ben Yaakov said it. And this is proved in the Gemara of [Tractate] Yoma (16a), that an anonymous Mishnah of [Tractate] Middot is Rabbi Eliezer ben Yaakov (the first).
+וחלקה היתה בראשונה – Maimonides explained, broken through/breached, that it was not surrounded by a partition.
+כצוצטרא – like a balcony/כזוזטרא – that surrounded the women’s court (see Tractate Sukkah, Chapter 4, Mishnah 1), that the women who were standing above on the balcony and the men were below to see the Rejoicing of the House of the Water-Drawing, in order that they would not come to frivolity.
+חמש עשרה מעלות – the height of the ground of the Israelite court from the Women’s Court.
+לא היו טררוטות (they weren’t half-closed, round) – long and filled with corrrners like the path of all the steps, but rather round like a round half-circle.
+
+Mishnah 6
+
+וראשי פספסין (the tops of the flag-stones in the pavement) – the tops of the beams that protrude and come out from the wall to distinguish between the Israelite Courtyard and the Priest’s Courtyard.
+מעלה היתה שם (a step) – in the Israelite Courtyard.
+וגבוהה אמה – and its length was as the length of he entire Courtyard.
+והדוכן (platform) – of the Levites is built upon it and is made like a kind of portico/balcony, and the height of the platform is a cubit-and-a-half.
+ובו שלש מעלות של חצי חצי אמה – that they ascend upon them to the platform.
+כל העזרה – from the beginning of the Israelite Court until eleven cubits is a free space that was behind the House of the cover of the Holy Ark.
+על רוחב – from north to south.
+שלשה עשר שערים – as he considers them and then moves on. And the one who states that there were seven gates in the Temple courtyard (see Tractate Middot, Chapter 1, Mishnah 4) gives the reason for the thirteen prostrations corresponding to the thirteen breaches that the Grecian kings made in the Soreg/one of the approaches of the Temple fortification, as we stated above in our Chapter (see Mishnah 3). And all of our Mishnah is explained in the first chapter [of Tractate Middot].
+
+Chapter 3
+
+
+
+Mishnah 1
+
+המזבח היה שלשים ושתים אמה על שלשים ושתים אמה – he would bring a square frame made from four boards, each board is thirty-two cubits long and the board is one cubit wide, and it is the height of the frame, and he fills it with stones, lime and pitch/tar and molten lead, and it is made into one piece of thirty-two cubits by thirty-two cubits, one cubit high. And this is the foundation/base of the altar.
+עלה אמה וכנס אמה (it rose by a cubit and drew in by a cubit – on every side) – after the foundation rose to the height of a cubit, he brings another frame whose length is the entire board is thirty cubits and a width of the board, that is the height of this frame is five cubits, and places it on the foundation/base, and fills it with stones, and lime and pitch/tar and lead like the first, and it is attached to the base and becomes one piece of thirty [cubits] by thirty cubits standing on the base/foundation. This is called the סובב/a sort of gallery around the altar for the priest to walk on. It is five cubits higher from the foundation. That is to say, he draws it in by a cubit, which he shortens from the base/foundation a cubit in each direction, and he goes back and a third frame, which is twenty-eight cubits by twenty-eight cubits, three cubits high, and places it in on the SOVEV, and fills it like the first, and this is the place of he the pile of wood on the altar of the Temple which is at the top of the altar. It is found the foundation/base protrudes and goes out from the SOVEV a cubit on each side, and the SOVEV protrudes from the place of the pile of wood on the altar of the Temple one cubit to each side. And afterwards, he brings a frame of one cubit by one cubit which is one cubit high and places it on the corner of the altar and fills it, and this is the corner of the altar, and similarly for the four corners.
+מקום הילוך רגלי הכהנים – so that the Kohanim would not have to walk between the corners, but we leave one cubit free from the place of the corners and inwards for the walking of the feet of the Kohanim.
+מתחילה – in the days of [King] Solomon.
+לא היה אלא עשרים ושמונה על עשרים ושמונה – and they drew it in [by a cubit] and it rose [by a cubit] of he foundation/base and the SOVEV and the place of the corners and the place of the walking of the feet of the Kohanim until there remained the place of the pile of wood on the altar twenty [cubits] by twenty [cubits].
+וכשעלו בני הגולה והוסיפו ד' אמות וכו' – it is found that its foundation/base is thirty-two [cubits] by thirty-two [cubits], and the place of its pile of wood on the altar is twenty-four [cubits] by twenty-four [cubits].
+ארבע אמות מן הדרום וארבע אמות מן המערב – we have the reading. And this is what I brought in [Tractate] Zevakhim in the Chapter קדשי קדשים/The Holy of Holies (Chapter 6, Mishnah 1 and Tosafot Tractate Zevakhim 61b s.v. ארבע אמות מן הדורם וארבע אמות מן המערב ).
+כמין גמא – a Greek Gimmel which is similar to our inverted [letter] Nun. But there (i.e., Talmud Zevakhim 61b) it explains that because of the שיתין /a pit by the side of the altar into which the remainder of the libations was poured, which are the holds where the libations go down, they added to draw the altar to the south and to the west. For initially, during the days of [King] Solomon, they expounded, “[Make for me] an altar of earth [and sacrifice on it your burnt offerings and your sacrifices of well-being]” (Exodus 20:21), filled up with earth, so that it will not be an empty cavity, and when they would offer libations on the Altar in the southwest corner of the altar, the libations would descend from the altar to the floor and flow gently to the pit that was dug there near the the southwestern corner near the altar, and there was not within the altar. But the members of the Exiles added to the building of the altar util there was that same pit/cistern intercepting/absorbing within the altar. And they opened perforations to the top of the altar opposite it so that the libations could descend there. For they would say that drinking is is like eating, for just as eating is consuming in the altar, that is, the burned sacrifices on the altar, so too the drink, that is, the libations would be absorbed by the altar. And the Biblical verse of “an altar of earth” (Exodus 20:21), is expounded that it would be attached to the ground, so that they would not build it on top of rocks nor on top of cavities/caves.
+שנאמר והאריאל – this verse is in Ezekiel [Chapter 43, Verse 16] and he would prophesy on the measurements of the Second Temple and for the future times to come.
+ואריאל שתים עשרה – measurement of the place of the pile of wood in the altar is stated as twelve.
+אל ארבעת רבעיו (in the four quarters thereof) – it teaches that from its middle, he measures twelve cubits in each direction, which are twenty four [cubits] by twenty-four [cubits].
+וחוט הסיקרא חוגרו באמצע (and a red line goes around it in the middle) – the red thread was made around the altar in its middle at the end of five cubits of its heigh, which is one cubit below the top part of the SOVEV.
+להבדיל בין דמים העליונים – the sin offering of cattle and the burnt offering of fowl whose blood is sprinkled above from the red thread.
+לדמים התחתונים – for all of the rest of the sacrifices whose blood is sprinkled below from the thread.
+ואוכל בדרום אמה אחת ובמזרח אמה אות – the entire altar was in the portion of Benjamin, except for one cubit on the surface of the length of the east that he would take hold of from the portion of Judah, but rather that there wasn’t a cubit that was in the east on the surface of all of the east, for when that would reach the northeastern corne, it would end within a cubit of the corner, and similarly, the consumption of the southern cubit would not go over the entire face of the south, for when it would reach the southwester corner, it would end a cubit near the corner. And it was found that three corners of the altar were in the portion of Benjamin, and the only the southeastern corner was in the portion of Judah. And because when Jacob blessed Benjamin (Genesis 49:27): “Benjamin is a ravenous wolf; In the morning he consumes the foe, [And in the evening he divides the spoil],” and we translate into Aramaic: “And in his lodging the Holy [Temple] will dwell,” something that is sanctified monetarily will not be other than in the portion of Benjamin, therefore, they did not make the foundation to the altar in the southeastern corner, because that of a tearer was not in his portion (see Talmud Zevakhim 53b), and money, and money would not be given to the tribe in that corner. But when they made the square framework for the base to fill it with stones, and lime and pitch/tar and lead as we stated, they would put wood or every kind of thing in that southeastern corner so that the corner would not fill up, and afterwards they would detach the wood and this corner would remain empty without a foundation. And because of this, it is called, the middle of the Altar SOVEV, because it surrounds and goes around all of the corners, which is not the case with the foundation/base.
+
+Mishnah 2
+
+ובקרן מערבית דרומית – a cubit below the foundation, there were two perforations.
+שהדמים הניתמים על יסוד מערבי – as, for examples the remnants of the blood of the inner sin-offerings, which are afrer all of he gifts, he would pour the remnants of the blood on the western foundation.
+ועל יסוד דרומי – the remnants of the blood of the outer [sacrifices (see Tractate Zevakhim, Chapter 5, Mishnayot 1-3).
+יורדין – on the path of those perforations and mix in the water channel that is in the Temple court, an from there leave to the Kidron Valley. And the owners of gardens would purchase them from the treasures to manure the land (see Tractate Yoma, Chapter 5, Mishnah 6 and Tractate Taanit, Chaptet 4, Mishnah 1).
+
+Mishnah 3
+
+באותו הקרן – of the southwestern [corner].
+שבו יורדין לשית – to a cavity that is underneath the altar corresponding to the place of the libations (see Tractate Meilah, Chapter 3, Mishnah 3).
+וכבש היה לדרומו של מזבח – a kind of slanting bridge and it is made sloping for on it they ascend and descend from the altar. For it was not possible to ascend to it on the steps because it states (Exodus 20:23): “Do not ascend My altar by steps, [that your nakedness may not be exposed upon it].”
+שלשים ושתים – its length was given from south to north, and its width from east to west, sixteen cubits.
+ורבובה (a cavity in the ascent to the altar for deposit of ritually disqualified fowls) – it is a kind of hollow window. It was one cubit by one cubit. And it stood on the ramp to its western side.
+רבובה – like hallow/נבוב , in the language of נבוב לחות (Job 11:12): “A hollow man will get understanding, [When a wild ass is born a man].”
+נותנין פסולי חטאת העוף – that they will be there until they are brought to [become] left-overs (after the time permitted for it to be eaten; if one consumes it, one is punishable by extirpation. The Sages rendered these leftovers as ritually impure, so that the priests would be meticulous in their removal), and afterwards, they would go out to the House of the Burning.
+
+Mishnah 4
+
+מבקעת בית כרם – they would bring them [from the valley of Bet HaKerem].
+מן הבתולה – land that was never dug there ever.
+והפגימה – invalidates the stones. בכל דבר – and even if they were not impaired/become defective [through contact] with iron.
+ומלבנים אותן – with plaster, twice a year.
+רבי אומר כו' – He does not dispute against the first Tanna/teacher, but rather adds to state that on each Friday, they would clean them with a cloth because of the blood.
+לא היו סדין אותו בכפים – He (I.e., Rabbi Judah the Patriarch) returns to something the first Tanna/teacher stated, that when they would clean them with plaster twice a year, they would not plaster them with builder’s trowels who were accustomed to plaster with them [which were made of iron]. (See Exodus 20:22: And if you make for Me an altar of stones, do not build it of hewn stones, for by wielding your tool upon them you have profaned them.”).
+
+Mishnah 5
+
+וטבעות היו בצפונו של מזבח – because they would not tie the daily offering as is taught in the Mishnah in Tractate Tamid [Chapter 3, Mishnah 5],Yohanan the High Priest ordained/established that twenty-four rings for the twenty-four priestly divisions, and they would be arranged on the floor made like a bow, and when they would bring in the neck of the cattle at the time of the ritual slaughtering and would insert the head of the ring in the ground. And these were to the north of the north, because the Holy of Holies, their slaughter is in the north.
+שמונה עודים ננסים (eighteen small columns) – columns of short stone.
+ורביעין של ערז – square pieces of cedar wood were on the [small] columns.
+ואונקליות (hooks) – like kinds of forks; in the foreign tongue, INTZINISH.
+היו קבועין – in those square blocks of cedar wood, and they would suspend the cattle upon them.
+ושלשה סדרים (three rows) – of hooks one above the other, were on each piece of wood, to suspend/hang a large animal or a small one.
+על שלחנות של שיש – that on them they would rinse the innards, because the marble cools off and makes cold and preserves the meat so that it doesn’t spoil.
+
+Mishnah 6
+
+This is our reading. The height of each step was one-half of a cubit and the depth of each step was a cubit (see also Tractate Middot, Chapter 2, Mishnah 3), a cubit and [another] cubit and the terrace was four cubits. Rabbi Yehuda states that the higher was a cubit and [another] cubit, and the terrace was five. Such is what my teacher/Rabbi Baruch wrote when he found exact older versions, and this is its explanation. רום – the height of the step is one-half of a cubit. Like it was for all of them.
+ושלחה – that is, it pulled the width above, for this is the foothold which was a cubit/ And a second step and a third, each one, the depth of each step was a cubit; and this is the “cubit, cubit” as it is taught.
+ורובד שלש (the terrace/landing was three cubits) – the fourth step was three cubits wide. And the terrace/landing that is taught, this is a row of the floor , like surrounding landings/terraces of stone, on the fourth terrace/landing that is in the Temple Courtyard. Because the floor was wide without a step, and because of this, it (i.e., the Mishnah) did not say that the depth of each step was three cubits, but rather that the landing was three cubits, meaning the row of the floor.
+ואמה אמה – meaning to say, the fifth and sixth steps, each one [of the steps] had a depth of one cubit.
+ורובד שלש – and the seventh step was three cubits wide.
+העליונה אמה אמה ורובד ארבע – the Explanation: the highest step which is the twelfth after the four steps that were a cubit each, the highest step was four cubits wide until the hall leading to the interior of the Temple. It was found that all the steps are nineteen cubits from the first until the hall leading to the interior of the Temple. And three cubits wide of the floor, part of which was from the altar until the beginning of the steps, there are twenty-two cubits between the hall leading to the interior of the Temple and the altar.
+ר' יהודה אומר העליונה ורובד חמש – until the hall leading to the interior of the Temple, for he (i.e.., Rabbi Yehuda) held that at the end of two cubits of the altar begins the steps.
+
+Mishnah 7
+
+חמש אמלתראות (five main-beams of the ceiling/projecting outside the house) – painted and tiled/cemented beams.
+של מילת – of trees that grow on them gall-nut (i.e., a species of oak tree, while Kahati calls it an ash tree, which Jastrow rejects), as we state in [Tractate] Gittin [19a], we are concerned lest it (i.e., the Jewish bill of divorce/Get) was written in a solution of gall-nuts (for a tanned ink will not take on a tanned hide)
+התחתונה – the lowest beam lies on the lintel of the opening to the width of the opening which is twenty-cubits wide, and the beam overhangs on the opening a cubit from this side ad a cubit from that side, and the second beam that is above it overhangs on he first a cubit from this side and a cubit from that side, so that its length is twenty-four [cubits]. And the third is twenty-six cubits, and the fourth is twenty-eight cubits, and the fifth is thirty cubits.
+ונדבך (a course of stones/layer) – a row, like (Ezra 6:4): “with a course of unused timer for each three courses of hewn stone.”
+בין כל אחת ואחת (between every two beams) – these five beams do not touch each other, but rather a row of a structure of stones was between this [beam] and that [beam].
+
+Mishnah 8
+
+שלא יבעטו (so that the walls would not bulge)- so that the walls would not bend/incline to fall from the weight of their height, and these [cedar] beams would continue from this wall to that wall support the two walls (of the hall containing the golden altar and the hall leading to the interior of the Temple).
+ורואין את העטרות – in the windows of the hall containing the golden altar (i.e., Hekhal).
+כל מי שהוא מתנדב – [donating] gold to the hall containing the golden altar (i.e., Hekhal), and he wants that the gold that he donated will be placed in the Heikhal because it was entirely covered in gold., he made from that gold that he donates in the image of a single berry or a leaf or a cluster [of grapes] and hangs it on it.
+ונמנו עליה שלש מאות כהנים – because of the heaviness of the gold was great that was there, three-hundred Kohanim were needed to carry it and to remove it from place to place. And this is one of the places tha,t the Sages spoke of in the language of exaggeration in rhetorical speech (see Talmud Hullin 90b), and not exactly three-hundred Kohanim, but Rabbi Eliezer B’Rabbi Tzadok did not intend other than to inform that there was a lot of gold that was donated there.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+פתחו של היכל. שתים בפנים – in the thickness of the wall that is towards the inside.
+ושתים בחוץ – in the thickness towards the outside, for the thickness of the wall of the hall leading to the golden altar (Hekhal) was six cubts, and at the end of the outer cubit of the thickness of the wall, there were the outer doors, one to the right of the opening and one to the left, each of these doors was five cubits wide, and when they were locked, the would touch each other and close the width of the cavity of the opening whose width was ten cubits, and when they were opened towards the inside, they cover five cubits of the thickness of the walls. But two other doors were like these measurements which were fixed at the end of the thickness of the walls towards the inner side, and when they were opened, they cover five cubits from here and five cubits from there from the width of the wall of the sanctuary/Heikhal inside, and there was no wall plastered with gold like in the rest of the Temple, because it was not visible.
+אצטברמיטה (pivots, pins at top and bottom of a door turning in sockets) – boards of joints attached on the handles of the links and they are opened, and when he desires, they are bent and folded one on top of the other. Such were all of these doors, whether towards the inside or towards the outside, which were attached through these links, and at the end, one-half a cubit of the thickness of the wall they were fixed, between the doors that are inside and those that are outside, and five cubits of the thickness of the wall interrupt between the outer doors to the inner doors. But each door was five cubits attached from the two boards; each board was two-and one-half cubits, and when the outer door opened towards the inside, its half was bent and folded one on top of the other, and covers from the thickness of the wall two-and half cubits, and similarly, the door that is fixed on the inside, when it is opened to the outer side, it also was bent and folded and covers the two-and -one-half cubits that remained from the thickness of the wall.
+שנאמר ושתים דלתות לדלתות שתים – so we see that each and every door was divided into two.
+
+Mishnah 2
+
+ושתי פשפשין – two small openings, one from the right of the large gate of the Hekhal and one from its left, slightly distant from the gate. The one that is from the south, it is written (Ezekiel 44:2 – regarding the outer gate of the Sanctuary that faced eastward that was shut): “[And the LORD said to me:] This gate is to be kept shut and not to be opened! [No one shall enter by it because the LORD, the God of Israel, has entered by it; therefore it shall remain shut],” of the future, for undefined, such it was in the Jerusalem Temple.
+ופתח את הפשפש ונכנס משם לתא – and this is one small chamber that is open to the Hekhal, and from the compartment back of the Holy of Holies, he enters into the Hekhal, and walks in the open space of the Hekhal until the large gate that is at the end of the thickness of the wall from the inside, and he opens it and comes to the second gate that is at the end of the thickness of the wall from the outside, and stands inside and opens it.
+רבי יהודה אומר בתוך עוביו של כותל היה מהלך – he holds that from the compartment back of the Holy of Holies he would not enter into the Hekhal, but from the compartment, he would walk along the thickness of the wall until he finds himself standing between the two gates, and he opens the doors of the outer gate from the inside and the doors or the inner gate from the outside.
+
+Mishnah 3
+
+תאים – chambers/compartments.
+חמשה עשר בצפון – further on in our chapter (see Mishnah 7), when it considers that from the north to the south is seventy cubits, it teaches that the wall of the winding staircase leading ‘to a well] under the Temple (see also the fifth Mishnah of this chapter as well as Tractate Tamid, Chapter 1, Mishnah 1), that the winding staircase was five [cubits] and the winding staircase was three [cubits], the wall of the compartment was five [cubits] and the compartment/chamber was six [cubits]. And corresponding to them we consider the south. And this is not to say that the thickness of the wall of the winding staircase and the thickness of the wall of the compartment/chamber and the thickness of the wall of the of the Hekhal that is to the north side was that, but rather, the thickness of the wall with the empty cavity that is between it and the second wall he is counting, but the five [cubits] of the wall of the winding staircase and the three [cubits] of the winding staircase, and the five [cubits] of the wall of the chamber /compartment and the six [cubits] of the chamber/compartment and the six [cubits] of the wall of the Hekhal, in each one of them, the five [cubits] was the one chamber which is a compartment, hence there are five chambers in the north. And opposite them [a similar number] in the south. And on these five, they would build five others, and another five on top of the, hence, fifteen compartments to the north and fifteen compartments to the south. And similarly, in the west which we consider further on in our chapter (see Mishnah 7 once again) that the wall of the Heikhal was six [cubits] and the compartment was six [cubits] and the wall of the compartment was five [cubits], in each one of them there was a there was a chamber, for the wall was not six [cubits] thick other than the wall with the chamber/compartment that was in it that was six [cubits], for the one compartment that was outside of it was six [cubits] and the wall of the the other compartment that is outside of them with the compartment within it was five [cubits], hence three chambers. And three other chambers were built on top of these three, and two [chambers] on top of them, that makes the eight compartments for the west [side].
+ואחד לפשפש – for the compartment that has in it the northern wickets that are in that compartment that one enters into the Hekhal. But the anonymous Mishnah is according to the Rabbis who stated above (Mishnah 2) that one enters the compartment and from the compartment to the Heikhal, and not like Rabbi Yehuda who stated (in Mishnah 2 of this chapter) that he would walk along the thickness of the wall.
+
+Mishnah 4
+
+התחתוה חמש – from outside the wall of the winding staircase which is the outer wall of the Holy [of Holies], there were extensions/wings of the building, which are balconies surrounding the Temple from three directions – west, north and south, and these extensions/wings of the building were at the bottom, second story and third decks (see Genesis 6:16 – and the construction of Noah’s ark) . The lowest (i.e., bottom) wing/extension was five cubits wide, and the paved level space/terrace that was on it, which is the ceiling that was over the lowest, which is the floor of the lowest/bottom deck , six [cubits] by a cubit wide, because the wall of the winding staircase would go and become narrower towards the top, for when it reached to the paved level space between steps in the Temple/the landing/terrace, that is on top of the lowest deck, it would enter inwards by one cubit, and on that cubit that protrudes, they would place the beams of the extension/wing of the building, it was found that the lowest extension/wing was wider one cubit more from the bottom, that is, that one cubit that enters the wall inside. And similarly, when he reaches the landing/terrace that is upon the middle [wing], which is the floor of the third [level], the wall would become narrow and enter inwards one cubit, in order that the head of the beam would be placed on that cubit, that the middle wall protrudes and goes outside more than the upper wall, and it is found that the upper extension/wing is one cubit wider from the middle one and two cubits wider than the lowest one. And that is what is stated (I Kings 6:6): “for he (i.e., Solomon) had provided recesses around the outside of the House so as not to penetrate the walls of the House,” meaning to say that he would lessen and deduct in the thickness of the walls by one cubit from outside in the terrace/landing of the middle floor, and another cubit in the terrace/landing of the highest, in order that there would be room for him to place the heads of the beams of the landing/terrace, in order that he would not have to hold on to the walls of the house to make holes in the wall and to insert there the heads of the beams.
+
+Mishnah 5
+
+ומסבה (winding staircase) - like a cavity and a cave.
+שבה היו עולים לגגות התאים – and because the one who ascends upon it goes up through the path of a circumference and descends through the path of a circumference, which is called a מסבה/winding staircase.
+ולולין (small passageways in the loft which mechanics were lowered in boxes/closed elevators) – where apertures in the roof looking to the ground floor that they make in the upper stories.
+משלשלים את האומנים – they lower them by rope in chests/boxes, in order that they will not benefit from seeing the House of the Holy of Holies, but rather only repair what is needed and re-ascend.
+
+Mishnah 6
+
+מאה על מאה – [the hall containing the golden altar/Hekhal] - one-hundred [cubits] long and one-hundred [cubit] wide [and at a height of one-hundred cubits].
+אוטם (substructure/filled with earth, foundation) – a filled up/obstructed and closed building to be the foundation of the Temple, upon which we place the walls.
+אמה כיור (one cubit for the paneling work – tablature of the ceiling in the Stemple) – the lowest beam of the ceiling had the thickness of a cubit, and because it was coated with gold and embroidered with nice embroidery, it is called a כיור/panel (abacus).
+ואמתיים בית דלפה (two cubits – the receptacle of drippings – name of the second roof of the Stemple made for protection against an eventual leak in the upper roof) -the upper beams that lean upon the lower beam, their thickness is two cubits, and they are called: “The House/Receptacle of Dilfa/Drippings, because the boards of the ceiling are attached by them. The [Aramaic] translation of במחברת / joining or fastening - is the place of coupling/borders. But one cannot wonder/be amazed how the the lower beam was that everything leaned upon them was only one cubit thick, for the upper beams that do not handle a burden on this was two cubits thick, because the lower beam , since it was wider in thickness by a cubit was strong and healthy and could receive the building that was upon it, but the upper beams that were not wider than a handbreadth or less, need to be of greater thickness. Alternatively the upper beams were two cubits thick in order to distance the ceiling from the lower beam, because it was embroidered with nice embroidery, and if the ceiling was near it, the embroidery would not be seen and recognized so much.
+תקרה – planed boards that they put on the beams were one cubit thick.
+מעזיבה (a concrete of stone chippings/clay – used for paving floors- pavement covering the ceiling of the lower story and serving as flooring to the upper story) – he plaster and stones and plaster that they place on the boards.
+כלה עורב (“keeping off the raven” – an arrangement of iron points on the roof the Temple/scarecrow)- a foil/plate of sharp iron similar to a sword and it was a cubit in height and was placed on top of the railing, in order that the birds would not rest upon it, therefore, it was called a “scarecrow,” that keeps back the ravens from there.
+
+Mishnah 7
+
+כותל האולם – thickness of the wall of the hall leading to the interior of the Temple to the eastern side was five cubits, and similarly, the wall of the Hekhal (the hall containing the golden altar, its thickness was six [cubits] to the eastern side.
+ותוכו (its substructure) – the cavity of the Hekhal was forty cubits.
+ואמה טרקסין (the two cedar-covered partitions – with a vacant space between – separating the Holy of Holies from the Holy and occupied the space of one cubit) – the wall that separates between the Heikhal/the hall with the golden altar and the Holy of Holies is called טרקסין, in that it closes over the Ark and the th Tablets that were given at Sinai. טרק in the Aramaic language is closing in/enclosure like [Tractate Berakhot 28a] טרוקי גלי/close the [college] doors. The [suffix] סין is Sinai. And the thickness of this wall was a cubit. But the Sages did not cast the deciding vote if its holiness is like the inner holinesss or like the outer holiness, therefore, during the Second Temple, they made two curtains, one outer and the inner, and between them the space of a cubit, to protect between them the airspace of the place of the wall that was one cubit thick [during the time of the First Temple].
+כותל ההיכל שש – we have already explained above that there was no wall of the Hekhal on the western side of a thickness of six cubits, but rather, the thickness of the wall of the Hekhal with the free space that is between it and the second wall that is outside of it was six cubits. And the thickness of the second wall that is called a תא/compartment with the the free space that is between it and the fourth outer wall was five cubits. But the three free places that were between four walls were תאים/compartments. And upon them were other compartments , as we taught above (see Mishnah 3 of this chapter) that were in the west three on top of three, and two on top of them. And similarly, from the from the north to the south, the wall of the winding staircase was five cubits, etc., all of them with the cavity that is between one wall and another, it is all as I have explained above.
+חמש עשרה אמה מן הצפון – the wall of the hall leading to the interior of the Temple its thickness is five cubits, and the hall is ten cubits to the north and similarly to the south.
+בית החליפות – on account of the knives that they hide there, it is called בית החליפות for in the Roman language, they call the large knives חלפים/HALAFIM.
+צר מאחוריו – to the western side, and wide from before him to the eastern sine. But it was not explained to me how, for there was one-hundred [cubits] by one-hundred [cubits] for what it was worth. \
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כל העזרה – all the circumference of the Temple courtyard , that is within that circumference that the Temple was built to its western side and the courtyard and the and the altar on its eastern side.
+ארוך מאה ושמונים ושבע – from the east to the west.
+על רוחב מאה ושלשים וחמש – from the north to the south.
+מקום דריסת רגלי ישראל – and it was called the Courtyard of the Israelites, and the place of the treading of the feet of Kohanim was called the Courtyard of the Kohanim.
+המזבח שתים ושלשים – this is explained at the beginning of chapter three (Mishnah 1).
+ההיכל מאה אמה – the thickness of the wall of the hallway leading to the interior of the Temple, and the vacant space of the hall, and the thickness of the wall of the Hekhal and empty/vacant space, and the cubit of the Traksin, and the empty space of the House of the Holy of Holies and the wall of the Hekhal to the west, and the compartment and wall of the compartment, all of it is one-hundred cubits as was explained in the chapter above (see Tractate Middot, Chapter 4, Mishnayot 6 and 7).
+ואחת עשרה אמה אחורי בית הכפורת – from the outer wall of the Hekhal to the western side until the western wall of the Temple courtyard there was eleven cubits of empty space with the thickness of the wall, which is called the back wall of the innermost of the Temple/the Holy of Holies.
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+לשכת הפרוה (the chamber of Parva, a Persian builder and magician; see also Tractate Yoma, Chapter 3, Mishnayot 3 and 6) – a magician whose name was PARVA built this compartment through sorcery, and it is called by his name. Such I have found. But Maimonides wrote that he would dig into the wall in order to see from there how the Kohen would perform the Sacred Service and he was killed there.
+ועל גגה היה בית הטבילה לכהן גדול ביו הכיפורים – the Kohen Gadol would engage in five [ritual] immersions on Yom Kippur (see Tractate Yoma, Chapter 3, Mishnah 3) when he would change from the golden clothing to white clothing and from what clothing to golden clothing. But the coming immersions on account of Yom Kippur, we require in a holy place, as it is written (Leviticus 16:24): “He shall bathe his body in water in the holy precinct [and put on his vestments; then he shall come out and offer his burnt offering and the burnt offering of the people, making expiation for himself and for the people].” Except for the first immersion that does not come for Yom Kippur, for even the rest of the days of the year, a ritually clean person does not enter the Temple courtyard until he immerses, therefore, the first immersion was on the weekday on top of the Gate of the Water, which is the third gate that is in the south, and there was a spring/fountain of water there in the coming cubit, the spring of Etam, and there, he would perform his first immersion.
+מסיבה – a stone building with a round ascent which goes around to ascend to the roof to the House of Parveh (see above) through the path of a winding staircase.
+
+Mishnah 4
+
+לשכת הגולה – on account of the name of the well that those who came up from the Exile dug.
+אבא שאול אומר – that chamber of wood was the chamber of the High Priest. This is the chamber of the assessors that is taught in the Mishnah the beginning of [Tractate] Yoma (Chapter 1, Mishnah 1): Seven days prior to Yom Kippur, they would separate the High Prieest from his home to the Chamber of Parhedrin/Palhedrin.
+וגג שלשתן שוה – one arched ceiling for all three (i.e., the Chamber of the Wood, The Chamber of the Exile and the Chamber of the Hewn Stones).
+שם היתה סנהדרי גדולה של ישראל יושבת – at the sides of the unsanctified area that is within/ Because the Chamber of Hewn Stones was half in the sacred [area] and half in the unconsecrated [area]. But in the half of the sacred [area], it was not possible for the Sanhedrin to sit [and meet], for there was no sitting in the Temple courtyard other than for the kings of the House of David alone, as it is written (Second Samuel 7:18): “Then David came and sat beore the LORD.”
\ No newline at end of file
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+Bartenura on Mishnah Middot
+ברטנורא על משנה מדות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה מדות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>בשלשה מקומות הכהנים שומרים.</b> לא מפני פחד לסטים וגנבים, אלא שכבוד וגדולה הוא לבית שלא יהא בלא שומרים, ושמירה זו מצותה כל הלילה. והני שלשה מקומות שהכהנים שומרים, כנגד מה שכתוב בתורה (במדבר ג׳:ל״ח) והחונים לפני המשכן קדמה וגו׳ שומרים משמרת למשמרת, רמז לשלשה משמרות בשלשה מקומות. וכשם שבמשכן היו אהרן ושני בניו שומרים בשלשה מקומות, אף בבית עולמים כן:
+<b>בית אבטינס ובית הניצוץ.</b> שתי עליות היו בנויות בצד שערי העזרה. ובית המוקד לא היתה עליה אלא כיפה, ארקוול״ט בלע״ז, עשויה בארץ, כך מפורש בריש מסכת תמיד:
+<b>והלוים בעשרים ואחד מקום.</b> שבכ״ד מקומות היו צריכים לשמור המקדש. כדכתיב בדברי הימים [א כ״ו], למזרח הלוים ששה, לצפונה ליום ארבעה, לנגבה ליום ארבעה, ולאסופים שנים שנים, לפרבר למערב ארבעה למסלה, שנים לפרבר, הרי כאן כ״ד משמרות, שלשה מהן היו לכהנים כדאמרן ברישא, ועשרים ואחד ללוים. ואע״ג דקרא לא אמר אלא לוים, כהנים נמי קרויין לוים, דכתיב (יחזקאל מ״ד:ט״ו) והכהנים הלוים בני צדוק:
+<b>חמשה.</b> שומרים, על חמשה שערי הר הבית:
+<b>וארבעה.</b> שומרים אחרים על ארבע פנותיו:
+<b>מתוכו.</b> מבפנים לחומת הר הבית:
+<b>על חמשה שערי עזרה.</b> האי תנא סבר חמשה שערים בלבד היו לעזרה. ואפילו לדברי האומר לקמן שבעה שערים היו, מודה שלא היה משמר אלא על חמשה:
+<b>על ארבע פנותיה מבחוץ.</b> לפי שאין ישיבה בעזרה אלא למלכי בית דוד בלבד, ולא היה אפשר לשומר לשמור בעמידה כל הלילה, לפיכך היו השומרים בפנות העזרה וכן השומרים בשערי העזרה שומרים מבחוץ כדי שיהיו מותרין בישיבה, ואסמכוה אקרא, דכתיב שנים לפרבר, כלפי בר, כלומר חוץ לחומת העזרה:
+
+
+
+Mishnah 2
+
+<b>איש הר הבית.</b> ממונה על כל השומרים:
+
+
+
+Mishnah 3
+
+<b>משמשין כניסה ויציאה.</b> שבהן היו נכנסין ויוצאים להר הבית:
+<b>קיפונוס מן המערב.</b> שער של הר הבית שבצד מערב קיפונוס שמו, ושל צפון טדי שמו:
+<b>עליו שושן הבירה צורה.</b> כשעלו מן הגולה צוו להם מלכי פרס לצייר צורת שושן הבירה על שערי הבית, כדי שיהיה להם מורא מלכות, וציירוהו בשער המזרח:
+<b>כהן גדול השורף את הפרה.</b> מתניתין ר׳ מאיר היא דסבר אין פרה אדומה נשרפת אלא בכהן גדול. ואינה הלכה:
+<b>וכל מסעדיה.</b> כל הכהנים המסייעים וסועדים לכהן השורף אותה:
+<b>להר המשחה.</b> להר הזיתים שהוא במזרחו של ירושלים, שם היו שורפין את הפרה:
+
+
+
+Mishnah 4
+
+<b>שער הדלק.</b> על שם שהיו מכניסים דרך שם עצים של מערכה הדולקים על המזבח נקרא שער הדלק:
+<b>שני לו שער הבכורות</b> גרסינן, ששם היו מכניסים הבכורות ששחיטתן בדרום:
+<b> שער המים.</b> כדכתיב בספר יחזקאל (מ״ז ב׳) והנה מים מפכים מן הכתף הימנית, והיינו דרום שקרוי ימין כדכתיב צפון וימין. וראה יחזקאל בנבואה שהיו מים יוצאים מבית קודש הקדשים דקים כקרני חגבים וכשמגיעים לשער זה נעשים כמלוא פי פך קטן, והיינו דקרי להם מים מפכים:
+<b>שער ניקנור.</b> מפורש במסכת יומא:
+<b>פנחס המלביש.</b> ממונה היה להלביש הכהנים בשעת עבודה ולהפשיטן אחר עבודה ולשמור בגדי כהונה:
+<b>לשכת עושי חביתין.</b> בה היו עושין המנחה שכהן גדול מקריב בכל יום מחציתה בבוקר ומחציתה בערב, ועל שם שנאמר בה (ויקרא ו׳:י״ג-י״ד) על מחבת בשמן תיעשה, נקראת חביתין:  
+
+Mishnah 5
+
+<b>וכמין אכסדרה היה.</b> שני כותלים אחד מצד זה ואחד מצד זה לשער, היו בולטין ויוצאים מחוץ לחומת העזרה לצד הר הבית, ועלייה בנויה למעלה על אותן שני כותלים:
+<b>ופתח היה לו לחיל.</b> באחד מן הכתלים היה פתח היוצא לחיל דהיינו מקום לפנים מחומת הר הבית מחוץ לעזרה והוא קרוי חיל:
+<b>שער הקרבן.</b> שם מכניסים קדשי קדשים ששחיטתן בצפון:
+<b>בית המוקד.</b> על שם שמדורות דולקים בה תמיד להתחמם שם הכהנים מפני שהולכים יחפים, קרוי בית המוקד. ובית גדול היה, ולארבע פינותיו היו ארבע לשכות קטנות כדמפרש ואזיל:
+
+
+
+Mishnah 6
+
+<b>כקיטונות.</b> כחדרים קטנים הפתוחים לבית גדול של מלכים דהיינו טרקלין:
+<b>שתים בקודש ושתים בחול.</b> שבית המוקד קצתו בנוי בתוך העזרה המקודשת ומקצתו בחול:
+<b>וראשי פספסין.</b> ראשי קורות יוצאים מן הכותל עד המקום שהוא קודש, כדי לדעת איזה קודש ואיזה חול ולאכול קדשים בקודש:
+<b>לשכת טלאי קרבן.</b> שהיו שם טלאים מבוקרים לתמידים, כדתנן אין פוחתים מששה טלאים בלשכת טלאים:
+<b>לשכת עושי לחם הפנים.</b> בית גרמו היו עושים לחם הפנים שם:
+<b>ששקצום מלכי יון.</b> שהקטירו עליו לעבודה זרה. ובמסכת שקלים ובמסכת תמיד קורא לה לשכת החותמות:
+<b>בה יורדין לבית הטבילה.</b> באותה לשכה היה יורד הכהן שראה קרי והולך במחילה (שאחר) [צ״ל שתחת] בית המקדש לבית הטבילה, ושם מדורה שמתחמם בה הכהן לאחר שטבל ועלה ונסתפג, ולשכת המוקד היא קרויה, והיא פתוחה לבית המוקד הגדול:
+
+
+
+Mishnah 7
+
+<b>אחד פתוח לחיל.</b> הפתח שבצפון בית המוקד היה פתוח לחיל, ושבדרומו היה פתוח לעזרה:
+<b>פשפש קטן.</b> שער קטן בתוך השער הגדול:
+<b>שבו נכנסים לבלוש את העזרה.</b> שהיו נכנסים בכל בוקר דרך אותו פשפש לחפש על כל כלי שרת שבעזרה שיהיו כולן במקומן. והכי תנן במסכת תמיד [פרק א׳] נטל את המפתח ופתח את הפשפש ונכנס מבית המוקד לעזרה וכו׳ אלו הולכים באכסדרה דרך המזרח ואלו הולכים באכסדרה דרך המערב, היו בודקין והולכין עד שמגיעים למקום עושה חביתין, הגיעו, אלו ואלו אומרים שלום הכל שלום, כלומר כל כלי שרת הן במקומן בשלום:
+<b>לבלוש.</b> תרגום ויחפש, ובלש:
+
+
+
+Mishnah 8
+
+<b>בית המוקד כיפה.</b> בנין של בית המוקד לא היה עליה, אלא כיפה ארקוול״ט בלע״ז עשויה בארץ:
+<b>מוקף רובדים של אבן.</b> אצטבאות סביב של אבני גזית היו משוקעות בכותל ויוצאות מן הכותל לתוך בית המוקד לצד הקרקע, ועל גביהן אבנים אחרות קצרות מהן שיוצאות נמי מן הכותל, והיו כעין מעלות זו על זו:
+<b>וזקני בית אב.</b> המשמר היה מתחלק לשבעה בתי אבות כמנין ימות השבוע, כל אחד עובד יומו, וזקני בית אב של אותו יום היו ישנים שם על אותן רובדים:
+<b>ופרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח, והם היו השומרים:
+<b>איש כסתו בארץ.</b> שלא היו רשאים לשכב שם על גבי מטות אלא בארץ, כדרך ששומרי חצרות המלכים עושים:
+<b>כסתו.</b> לשון כרים וכסתות:
+
+
+
+Mishnah 9
+
+<b>הגיע זמן הנעילה.</b> לנעול שערי העזרה:
+<b>הכהן מבפנים ובן לוי יושב לו מבחוץ.</b> שהלוים טפלים לכהנים, כמה שנאמר (במדבר י״ח:ב׳) וילוו עליך וישרתוך. הלכך בבית אבטינס ובבית הנצוץ שהיו עליות, היו הכהנים שומרים למעלה ולוים למטה. ובית המוקד שלא היתה אלא כיפה על הארץ, היה כהן מבפנים ובן לוי מבחוץ:
+<b>במסיבה.</b> במחילה המהלכת תחת הבירה, שמחילה היתה תחת המקדש. וכל המקדש קרוי בירה, כדכתיב (דברי הימים א כ״ט:י״ט) אל הבירה אשר הכינותי. ומפני שהיה בעל קרי, לא היה מהלך דרך העזרה אלא דרך המחילות, דקיימא לן מחילות לא נתקדשו:
+<b>והנרות דולקים.</b> במחילה מכאן ומכאן: 
+<b>במסיבה ההולכת תחת החיל יוצא.</b> ואינו חוזר לבית המוקד לפי שהוא טבול יום. ואין הלכה כר׳ אליעזר בן יעקב, אלא כדתנן בריש תמיד, בא וישב לו אצל אחיו הכהנים בבית המוקד עד שהשערים נפתחים יוצא והולך לו, שאע״ג שטבול יום אסור ליכנס לעזרת נשים דהיינו מחנה לויה, לזה הקלו, לפי שנטמא בפנים:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הר הבית היה חמש מאות אמה.</b> מוקף חומה סביב:
+<b>רובו מן הדרום שני לו מן המזרח.</b> כלומר, הרוחק שיש מחומת הר הבית לחומת העזרה לצד דרום, יותר מן הרוחק שיש ביניהן מצד מזרח. והרוחק שיש ביניהן מצד מזרח יותר מן הרוחק שיש ביניהן לצד צפון, והצפוני יותר מן המערב:
+
+
+
+Mishnah 2
+
+<b>נכנסים דרך ימין ומקיפין דרך שמאל.</b> כגון הנכנסים דרך שערי חולדה שהן מן הימין, מקיפין דרך שער הטדי:
+<b>שאני אבל.</b> נשאלין אותו מה לך להקיף לשמאל, ואמר שאני אבל, אומרים לו השוכן בבית הזה ינחמך וכו׳:
+<b>עשיתן כאילו עברו עליו את הדין.</b> אם הן אומרים לו כן, נראה כאלו חבריו עוותו הדין ונידוהו שלא כהלכה:
+<b>יתן בלבך שתשמע לדברי חבירך.</b> דהשתא משמע שהוא עשה שלא כדין וצריך תשובה. והלכה כר׳ יוסי:  
+
+Mishnah 3
+
+<b>לפנים.</b> מחומת הר הבית:
+<b>סורג.</b> מחיצה העשויה נקבים נקבים כמטה מסורגת בחבלים, והיא עשויה מדפי עץ ארוכים וקצרים שמרכיבין אותן זו על זו באלכסון:
+<b>וגזרו כנגדם שלש עשרה השתחויות.</b> כשמגיע כנגד כל פרצה ופרצה, משתחוה ומודה על אבדן מלכות יון:
+<b>לפנים.</b> מאותו סורג היה מקום פנוי עשר אמות, והוא נקרא חיל:
+<b>ושתים עשרה מעלות היו שם.</b> כדי לעלות משם לעזרת נשים:
+<b>רום מעלה.</b> כל מעלה מהן גבוהה מחברתה חצי אמה. וכן המעלה הראשונה גבוהה מן הקרקע חצי אמה:
+<b>ושלחה.</b> משך רוחב המעלה, דהיינו מקום דריסת הרגל, חצי אמה:
+<b>חוץ משל אולם.</b> חוץ מן המעלות שבין האולם ולמזבח שלא היו כולם כן, כדתנן בפרק ג׳:
+<b>חוץ מפתח של אולם.</b> דתנן לקמן באידך פרקין גבהו ארבעים אמה ורחבו עשרים:
+<b>היו להן שקופות.</b> אבן מונחת על שתי המזוזות שהדלת שוקף עליו. ושקופות לשון משקוף:
+<b>מפני שנעשה בהן נס.</b> כמו שמפורש ביומא פרק ג׳ [דף ל״ח ע״א]:
+<b>מצהיבות</b> כמו מזהיבות שמראיתן דומה לזהב לפיכך לא הוצרכו לעשותו של זהב:
+
+Mishnah 4
+
+<b>כל הכתלים שהיו שם.</b> בכל בניני הר הבית:
+<b>היו גבוהים.</b> הרבה, עד שהיו כל הפתחים שבהן גובהן עשרים אמה, לבד ממה שעל הפתחים:
+<b>חוץ מכותל מזרחי.</b> הוא התחתון לרגלי הר הבית:
+<b>שהכהן השורף את הפרה עומד בהר המשחה.</b> הוא הר הזיתים אשר על פני ירושלים מקדם, ופני הכהן למערב ומתכוין ורואה מעל גובה ראש הכותל דרך השערים שלפנים ממנו את פתחו של היכל, כשהוא מזה בדם, כדכתיב (במדבר י״ט:ד׳) והזה אל נוכח פני אוהל מועד. ואם היה הכותל גבוה, אע״פ שהשערים מכוונות כולם זה כנגד זה, שער הר הבית כנגד שער עזרת נשים, ושער עזרת נשים כנגד שער העזרה הגדולה, ושער העזרה הגדולה כנגד פתח ההיכל, לא היה יכול לראות את פתח ההיכל דרך הפתחים, לפי שההר הולך ומגביה ועולה עד שקרקע פתח ההיכל גבוה (שתי) [כ״ב אמות] יותר מקרקע רגלי הר הבית, ונמצא שאסקופת ההיכל גבוהה ממשקוף פתח הר הבית [שתי] אמות שהרי לא היה פתח הר הבית גבוה אלא עשרים כדתנן לעיל, ונמצא שאין הכהן השוחט את הפרה יכול לראות חללו של פתח ההיכל דרך אותו פתח:  
+
+Mishnah 5
+
+<b>אורך.</b> מן המזרח למערב:
+<b>על רוחב.</b> מן הצפון לדרום:
+<b>קטורות אלא שאינן מקורות.</b> מלשון והנה עלה קיטור הארץ (בראשית י״ט:כ״ח), כלומר מעלות עשן, לפי שאין להן תקרה:
+<b>ומשלחים תחת הדוד.</b> לשרפן באש שתחת היורה שמבשלים בה השלמים, דכתיב (במדבר ו׳:י״ח) ונתן על האש אשר תחת זבח השלמים:
+<b>מתליעין בעצים.</b> מסירין העצים שנמצא בהן תולעת, לפי שהן פסולים למערכה:
+<b>לשכת מצורעים.</b> ששם המצורעים טובלים בשמיני לטהרתן כשבא להכניס ידו בפנים למתן בהונות ואע״פ שטבל מבערב:
+<b>אמר ר׳ אליעזר בן יעקב שכחתי מה היתה משמשת.</b> מכלל דרישא כולה ר׳ אליעזר בן יעקב קאמר לה, והכי מוכח בגמרא דיומא דסתם מתניתין דמדות ר׳ אליעזר בן יעקב היא:
+<b>וחלקה היתה בראשונה.</b> פירש רמב״ם, פרוצה, שלא היתה מוקפת מחיצה:
+<b>כצוצטרה.</b> כמו גזוזטרא הקיפו סביב לעזרת נשים, שיהיו הנשים עומדות למעלה על הגזוזטרא והאנשים למטה לראות בשמחת בית השואבה, כדי שלא יבואו לידי קלות ראש:
+<b>חמש עשרה מעלות.</b> גובה קרקע עזרת ישראל מעזרת נשים:
+<b>לא היו תרוטות.</b> ארוכות ובעלי זויות כדרך כל המעלות, אלא עגולות כחצי גורן עגולה:  
+
+Mishnah 6
+
+<b>וראשי פספסין.</b> ראשי קורות בולטים ויוצאים מן הכותל להבדיל בין עזרת ישראל לעזרת כהנים:
+<b>מעלה היתה שם.</b> בעזרת ישראל:
+<b>וגבוהה אמה.</b> ואורכה כאורך כל העזרה:
+<b>ודוכן.</b> של לוים בנוי עליה ועשוי כמין אצטבא, וגובה הדוכן אמה וחצי:
+<b>ובו שלש מעלות של חצי חצי אמה.</b> שעולין בהן לדוכן:
+<b>כל העזרה.</b> מתחילת עזרת ישראל עד [אחררי] אחת עשרה אמה מקום פנוי שהיה אחורי בית הכפורת:
+<b>על רוחב.</b> מצפון לדרום:
+<b>שלשה עשר שערים.</b> כדקא חשיב להו ואזיל. והאומר שבעה שערים היו לעזרה נותן טעם לשלשה עשר השתחויות, כנגד שלשה עשר פרצות שפרצו מלכי יון בסורג, כדאמרינן לעיל בפרקין. וכולה מתניתין מפורשת בפרק קמא:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המזבח היה שלשים ושתים אמה על שלשים ושתים אמה.</b> היה מביא דפוס מרובע עשוי מארבע קרשים, כל קרש ארכו שלשים ושתים אמות, ורוחב הקרש אמה והוא גבהו של הדפוס, וממלאו אבנים וסיד וזפת ועופרת מהותך והוא נעשה מקשה אחת של שלשים ושתים אמה על שלשים ושתים אמה גבוה אמה. וזהו יסוד:
+<b>עלה אמה וכנס אמה.</b> אחר שעלה היסוד לגובה אמה מביא דפוס אחר שאורך כל קרש שלשים אמה ורוחב הקרש דהיינו גבהו של דפוס זה חמש אמות, ונתנו על היסוד, וממלאו אבנים וסיד וזפת ועופרת כראשון, ונדבק ביסוד ונעשה מקשה אחת של שלשים אמה על שלשים אמה עומד על היסוד. וזה נקרא סובב. והוא גבוה מן היסוד חמש אמות. והיינו כנס אמה, שהוא מתקצר מן היסוד אמה לכל רוח. וחוזר ומביא דפוס שלישי שהוא עשרים ושמונה אמה על עשרים ושמונה אמה, גבוה שלש אמות, ונותנו על הסובב, וממלאו כראשון, וזהו מקום המערכה שהוא ראשו של מזבח. נמצא היסוד בולט ויוצא מן הסובב אמה לכל צד, והסובב בולט מן מקום מערכה אמה לכל צד. ואח״כ מביא דפוס אמה על אמה גבוה אמה ונותנו על זוית המזבח וממלאו, והוא קרן המזבח. וכן לארבע זויות:
+<b>מקום הלוך רגלי הכהנים.</b> שלא יהיו הכהנים צריכים להלך בין הקרנות, אלא מניחין אמה פנוי ממקום הקרנות ולפנים להלוך רגלי הכהנים:
+<b>מתחילה.</b> בימי שלמה:
+<b>לא היה אלא עשרים ושמונה על עשרים ושמונה.</b> וכונס ועולה של יסוד וסובב ומקום הקרנות ומקום הלוך רגלי הכהנים עד שנשאר מקום המערכה עשרים על עשרים:
+<b>וכשעלו בני הגולה והוסיפו ד׳ אמות וכו׳</b> נמצא יסודו שלשים ושתים על שלשים ושתים, ומקום מערכתו עשרים וארבע על עשרים וארבע:
+<b>ארבע אמות מן הדרום וארבע אמות מן המערב.</b> גרסינן. והכי מייתי לה בזבחים פרק קדשי קדשים:
+<b>כמין גמא.</b> גימל יונית שהוא כמין נו״ן הפוכה שלנו. והתם מפרש דמשום שיתין דהיינו הנקבים שיורדין בהן הנסכים, הוסיפו למשוך המזבח לדרום ולמערב. דמעיקרא בימי שלמה, דרשו, מזבח אדמה, אטום כאדמה שלא יהא חלול, וכשהיו מנסכים על גבי המזבח בקרן דרומית מערבית היו הנסכים יורדין מן המזבח לרצפה ושותתים לבור שהיה כרוי שם אצל קרן דרומית מערבית סמוך למזבח, ולא היה בתוך המזבח. ובני הגולה הוסיפו בבנין המזבח עד שהיה אותו בור קלוט לתוך המזבח, ופתחו נקבים לראש המזבח כנגדו לירד שם הנסכים. שהם היו אומרים שתיה כאכילה, מה אכילה מתעכלת במזבח, דהיינו הקרבנות שנשרפים על גבי מזבח, אף שתיה דהיינו נסכים תבלע במזבח. וקרא דמזבח אדמה, דרשי ליה שיהא מחובר באדמה, שלא יבננו על גבי כיפים ולא על גבי מחילות:
+<b>שנאמר והאריאל.</b> מקרא הוא ביחזקאל (מ״ג) שהיה מתנבא על מדת בית שני ושלעתיד לבא:
+<b>והאריאל שתים עשרה.</b> מדות מקום המערכה קאמר שתים עשרה:
+<b>אל ארבעת רבעיו.</b> מלמד שמאמצעיתו מודד שתים עשרה אמה לכל רוח, והיינו עשרים וארבע על עשרים וארבע:
+<b>וחוט הסיקרא חוגרו באמצע.</b> חוט אדום היה עשוי סביב למזבח באמצעו לסוף חמש אמות של גובהו, דהיינו אמה אחת למטה מעליונו של סובב:
+<b>להבדיל בין דמים העליונים.</b> חטאת בהמה ועולת העוף שדמן נזרק למעלה מחוט הסיקרא:
+<b>לדמים התחתונים.</b> לכל שאר קרבנות שזריקת דמן למטה מן החוט:
+<b>ואוכל בדרום אמה אחת כו׳</b> המזבח כולו היה בחלקו של בנימין, חוץ מאמה אחת על פני אורך הדרום ואמה אחת על פני אורך המזרח שהיה תופס מחלקו של יהודה, אלא שלא היתה אמה שבמזרח על פני כל המזרח, שכשמגיע לקרן מזרחית צפונית היתה כלה בתוך אמה לקרן, וכן אכילת האמה הדרומית לא היתה מהלכת על פני כל הדרום, שכשמגיע לקרן דרומית מערבית היתה כלה סמוך לקרן אמה. ונמצאו שלש קרנות המזבח בחלקו של בנימין, וקרן דרומית מזרחית בלבד היתה בחלקו של יהודה. ולפי שבירך יעקב את בנימין זאב יטרף בבקר יאכל עד (בראשית מ״ט:כ״ז) ומתרגמינן ובאחסנתיה יתבני מקדשא, דבר המקודש לדמים לא יהא אלא בחלקו של בנימין, לפיכך לא עשו יסוד למזבח בקרן דרומית מזרחית, לפי שלא היתה בחלקו של טורף, ולא היו דמים ניתנים למטה באותו קרן. וכשהיו עושים דפוס מרובע ליסוד למלאותו אבנים וסיד וזפת ועופרת כדאמרן, היו משימים עץ או כל דבר באותו זוית של דרומית מזרחית, כדי שלא תתמלא הזוית ההיא, ואח״כ שומטין העץ ונשאר אותו קרן פנוי בלי יסוד. ומפני זה נקרא החלק האמצעי של מזבח סובב, לפי שהוא מקיף וסובב את כל הקרנות, משא״כ ביסוד:
+
+
+
+Mishnah 2
+
+<b>ובקרן מערבית דרומית.</b> למטה באמה של יסוד היו שני נקבים:
+<b>שהדמים הניתנים על יסוד מערבי.</b> כגון שיירי הדם של חטאות הפנימיות, שלאחר כל המתנות היה שופך שיירי הדם על יסוד מערבי:
+<b>ועל יסוד דרומי.</b> שיירי הדם של חיצוניות:
+<b>יורדין.</b> דרך אותן נקבים, ומתערבים באמת המים שבעזרה, ומשם יוצאין לנחל קדרון. ובעלי גנות היו קונים אותן מן הגזברים לזבל בהן את הקרקע:
+
+
+
+Mishnah 3
+
+<b>באותו הקרן.</b> של מערבית דרומית:
+<b>שבו יורדין לשית.</b> לחלל שתחת המזבח כנגד מקום הנסכים:
+<b>וכבש היה, לדרומו של מזבח.</b> כמין גשר משופע ועשוי מדרון שבו עולין ויורדין מן המזבח. שלא היה אפשר לעלות לו במעלות משום שנאמר (שמות כ׳:כ״ג) ולא תעלה במעלות על מזבחי:
+<b>ורבובה.</b> כמין חלון חלול. ואמה על אמה היה, ובכבש עצמו למערבו היה עומד:
+<b>רבובה.</b> כמו נבובה, לשון נבוב לחות:
+<b>נותנים פסולי חטאת העוף.</b> שיהיו שם עד שיבואו לידי נותר ואח״כ יצאו לבית השריפה:
+
+
+
+Mishnah 4
+
+<b>מבקעת בית כרם.</b> היו מביאים אותן:
+<b>מן הבתולה.</b> קרקע שלא חפרו שם מעולם:
+<b>והפגימה.</b> פוסלת באבנים, בכל דבר. ואפילו לא נפגמו בברזל:
+<b>ומלבנים אותן.</b> בסיד, פעמים בשנה:
+<b>רבי אומר כו׳</b> לא פליג אתנא קמא, אלא מוסיף לומר דבכל ערב שבת היו מקנחים אותן במפה מפני הדמים:
+<b>לא היו סדין אותו בכפים.</b> אמלתיה דתנא קמא מהדר, כשהיו מלבנים אותן בסיד פעמים בשנה, לא היו סדין אותן בכפות של בנאים שרגילים לסוד בו:  
+
+Mishnah 5
+
+<b>וטבעות היו בצפונו של מזבח.</b> לפי שלא היו כופתים את התמיד כדתנן במסכת תמיד, התקין יוחנן כהן גדול עשרים וארבע טבעות לעשרים וארבעה משמרות כהונה, והיו קבועות ברצפה עשויות כמין קשת שהיו מכניסים בהן צואר בהמה בשעת שחיטה ונועצים ראש הטבעת בארץ. והיו לצפונו של מזבח, לפי שקדשי קדשים שחיטתן בצפון:
+<b>שמונה עמודים ננסים.</b> עמודים של אבן נמוכין:
+<b>ורביעין של ארז.</b> חתיכות מרובעות של ארז היו על העמודים:
+<b>ואונקליות.</b> כעין מזלגות אנציני״ש בלע״ז:
+<b>היו קבועין.</b> באותן רביעין של ארז, ותולין בהן הבהמה:
+<b>ושלשה סדרים.</b> של אונקליות זו למעלה מזו היו בכל חתיכת עץ, לתלות בהמה גדולה או קטנה:
+<b>על שלחנות של שיש.</b> שעליהן מדיחין הקרבים, לפי שהשיש מקרר ומצנן ושומר הבשר שלא יסריח:
+
+
+
+Mishnah 6
+
+<b>הכי גרסינן, רום מעלה חצי אמה ושלחה אמה, אמה אמה ורובד שלש, אמה אמה ורובד שלש, העליונה אמה אמה ורובד ארבע.</b> ר׳ יהודה אומר העליונה אמה אמה ורובד חמש. כך כתב רבי ברוך שמצא בנוסחאות ישנות מדוייקות. והכי פירושה, רום, גובה המעלה, חצי אמה. כמו שהיו כולן:
+<b>ושלחה.</b> דהיינו משך רוחב המעלה, שזהו מדרך הרגל, היה אמה. ומעלה שניה ושלישית, כל אחת היה שלחה אמה, והיינו אמה אמה דקתני:
+<b>ורובד שלש.</b> מעלה רביעית היה רחבה שלש אמות. ורובד דקתני, היינו שורה של רצפה, כמו מוקף רובדים של אבן, על הרובד הרביעי שבעזרה. לפי שהרצפה היתה רחבה בלא מעלה, ומשום הכי לא אמר שלחה שלש, אלא רובד שלש, כלומר שורת הרצפה:
+<b>ואמה אמה.</b> כלומר מעלה חמישית וששית, כל אחת היה שלחה אמה:
+<b>ורובד שלש.</b> מעלה שביעית היה רחבה שלש אמות:
+<b>העליונה אמה אמה ורובד ארבע.</b> פירוש, המעלה העליונה שהיא המעלה של שתים עשרה לאחר ארבע מעלות שהיה לכל אחת אמה, המעלה העליונה היתה רחבה ארבע אמות עד האולם. נמצאו כל המעלות תשע עשרה אמות מן הראשונה עד האולם. ושלש אמות רוחב של רצפה חלקה היה מן המזבח עד תחילת המעלות, הרי עשרים ושתים אמות בין האולם ולמזבח:
+<b>ר׳ יהודה אומר העליונה רובד חמש.</b> עד האולם. דסבר לסוף שתי אמות של מזבח מתחילות המעלות:
+
+
+
+Mishnah 7
+
+<b>חמש אמלתראות.</b> קורות מצויירות ומכויירות:
+<b>של מילת.</b> של אילן שגדלים בו עפצים שקרויין מילין. כדאמרינן בגיטין [דף י״ט] חיישינן שמא במי מילין כתבו:
+<b>התחתונה.</b> הקורה התחתונה מושכבת על משקוף הפתח לרחבו של פתח שהוא רחב עשרים אמה, והקורה עודפת על הפתח אמה מזה ואמה מזה, נמצא ארכה עשרים ושתים. וקורה שניה שלמעלה הימנה עודפת על הראשונה אמה מזה ואמה מזה, נמצא ארכה עשרים וארבעה. והשלישית עשרים ושש, והרביעית עשרים ושמונה, וחמישית שלשים:
+<b>ונדבך.</b> שורה. כמו נדבכים די אבן גלל (עזרא ו׳:ד׳):
+<b>בין כל אחת ואחת.</b> חמש קורות אלו לא היו נוגעות זו בזו, אלא שורה של בנין של אבנים היתה בין זו לזו:
+
+
+
+Mishnah 8
+
+<b>שלא יבעטו.</b> שלא יטו הכתלים ליפול מחמת גובהן, והיו הכלונסות הללו הנמשכים מכותל זה לכותל זה סומכים שני הכתלים שלא יפלו:
+<b>ורואין את העטרות.</b> שבחלונות של היכל:
+<b>כל מי שהוא מתנדב.</b> זהב להיכל ורוצה שהזהב עצמו שהתנדב יתנוהו בהיכל לפי שהיה כולו מצופה זהב, היה עושה מאותו זהב שמתנדב כדמות גרגיר או עלה או אשכול ותולה בה:
+<b>ונמנו עליה שלש מאות כהנים.</b> מכובד הזהב מרובה שהיה בה, הוצרכו שלש מאות כהנים לטלטלה ולפנותה ממקום למקום. וזה אחד מן המקומות שדברו חכמים לשון הבאי, דלאו דוקא שלש מאות כהנים, ולא נתכוין ר׳ אליעזר ברבי צדוק אלא להודיע שזהב הרבה התנדבו שם:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>פתחו של היכל.</b> שתים בפנים. בעובי הכותל שכלפי פנים:
+<b>ושתים בחוץ.</b> בעוביו שכלפי החוץ. שעוביו של כותל ההיכל היה שש אמות, ולסוף אמה חיצונה של עובי הכותל היו הדלתות החיצונות אחד לימין הפתח ואחד לשמאלו, כל דלת מהן רחבה חמש אמות, וכשהיו נעולות היו נוגעות זו בזו וסותמות רוחב חלל הפתח שרחבו עשר אמות, וכשהיו נפתחות לצד פנים מכסות חמש אמות של עובי הכותל. ושתים דלתות אחרות כמדות אלו היו קבועות בסוף עובי הכותל לצד פנים, וכשהן נפתחות מכסות חמש אמות מפה וחמש אמות מפה מרוחב כותל ההיכל בפנים, ושם לא היה הכותל טוח בזהב כמו שאר הבית, לפי שלא היה נראה:
+<b>אצטרמיטה.</b> לוחות של פרקים מחוברות על ידי חוליות, והן נפתחות, וכשרוצה נכפפות ונכפלות זו על זו. כך היו כל הדלתות הללו בין שלפנים בין שלחוץ מחוברות על ידי חוליות, ולסוף חצי אמה של עובי הכותל היו קבועות, בין הדלתות שבפנים בין אותן שבחוץ, וחמש אמות של עובי הכותל מפסיקות בין הדלתות החיצונות לדלתות הפנימיות. וכל דלת היה חמש אמות מחובר משתי לוחות, כל לוח שתי אמות ומחצה, וכשנפתח הדלת החיצון לצד פנים היה חציו נכפף ונכפל זה על זה, ומכסה מעובי הכותל אמתים וחצי, וכן הדלת הקבוע בפנים כשנפתח לצד חוץ היה אף הוא נכפף ונכפל ומכסה האמתים וחצי שנשארו מעובי הכותל:
+<b>שנאמר ושתים דלתות לדלתות שתים.</b> אלמא כל דלת ודלת היתה חלוקה לשתים:
+
+
+
+Mishnah 2
+
+<b>ושני פשפשין.</b> שני פתחים קטנים אחד מימין שער הגדול של היכל ואחד משמאלו, רחוקים קצת מן השער. אותו שבדרום כתיב סגור יהיה לא יפתח, בשל עתיד, ומסתמא כך היה בבית עולמים:
+<b>ופתח את הפשפש ונכנס משם לתא.</b> והיא לשכה אחת הפתוחה להיכל. ומן התא נכנס להיכל, והולך בחלל ההיכל עד השער הגדול שבסוף עובי הכותל מבפנים, ופותחו ובא לו אל שער השני שבסוף עובי הכותל מבחוץ ועומד בפנים ופותחו:
+<b>רבי יהודה אומר בתוך עוביו של כותל היה מהלך.</b> קסבר דמן התא לא היה נכנס להיכל, אלא מן התא היה מהלך בתוך עוביו של כותל עד שנמצא עומד בין שני השערים, ופותח את דלתות של שער החיצון מבפנים, ודלתות של שער הפנימי מבחוץ:
+
+
+
+Mishnah 3
+
+<b>תאים.</b> לשכות:
+<b>חמשה עשר בצפון.</b> לקמן בפרקין כי חשיב מצפון לדרום שבעים אמה, קא תני כותל המסיבה חמש, והמסיבה שלש, כותל התא חמש, והתא שש, וכותל ההיכל שש. וכנגדן קחשיב בדרום. ולאו למימרא דעובי כותל המסיבה ועובי כותל התא ועובי כותל ההיכל שלצד צפון היה כך, אלא עובי הכותל עם החלל שבינו ובין הכותל השני הוא מונה, ובחמש של כותל המסיבה ושלש של מסיבה וחמש של כותל התא ושש של התא ושש של כותל ההיכל, בכל אחד מאלו החמשה היתה לשכה אחת דהיינו תא, הרי חמשה תאים בצפון. וכנגדן בדרום. ועל אלו החמשה היו בנויין חמשה אחרים, ועוד חמשה על גביהן, הרי חמשה עשר תאים לצפון וחמשה עשר לדרום. וכן במערב קחשיב לקמן בפרקין כותל ההיכל שש והתא שש וכותל התא חמש, בכל אחד מהם היה לשכה, שלא היה הכותל עב שש אלא הכותל עם התא שבו היה שש, והתא [האחר] שחוצה לו היה שש, וכותל התא האחר שחוץ להם עם התא שבו היה חמש, הרי שלש לשכות. ושלש לשכות אחרות בנויות על גבי אלו השלש, ושתים על גביהן, הרי שמונה תאים למערב:
+<b>ואחד לפשפש.</b> לתא שיש בו הפשפש הצפוני שבאותו תא נכנסים להיכל. וסתם מתניתין כרבנן דאמרי לעיל נכנס לתא ומן התא להיכל. דלא כר׳ יהודה דאמר בתוך עביו של כותל היה מהלך:
+
+
+
+Mishnah 4
+
+<b>התחתונה חמש.</b> מחוץ לכותל המסיבה שהוא הכותל החיצון של הקודש היו יציעים, דהיינו גזוזטראות מקיפים את הבית משלש רוחות מערב צפון ודרום, והיו היציעים הללו תחתיים שניים ושלישים. היציע התחתונה חמש באמה רחבה, והרובד שעליה דהיינו התקרה שעל התחתונה שהיא הרצפה של התיכונה, שש באמה רחבה, לפי שכותל המסיבה היה הולך ומיצר כלפי מעלה, וכשהגיע אל הרובד שעל גבי התחתונה היה נכנס לפנים אמה אחת, ועל אותה אמה הבולטת היו נתונים קורות היציע, נמצאת היציע התיכונה רחבה אמה אחת יותר מן התחתונה, דהיינו אותה אמה שנכנס הכותל לפנים. וכן כשמגיע לרובד שעל גבי התיכונה שהיא הרצפה של שלישית, היה הכותל מיצר ונכנס לפנים אמה אחת, כדי שיניח ראש הקורה על אותה אמה, שכותל התיכונה בולט ויוצא לחוץ יותר מכותל העליונה, ונמצאת היציע העליונה רחבה אמה יותר מן התיכונה ושתי אמות יותר מן התחתונה. וזהו שנאמר (מלכים א ו׳:ו׳) כי מגרעות נתן לבית חוצה לבלתי אחוז בקירות הבית, כלומר היה מגרע ומחסר בעובי הכותל מבחוץ אמה אחת ברובד של התיכונה, ועוד אמה אחרת ברובד של העליונה, כדי שיהיה לו מקום לשום בהם ראשי הקורות של הרובד, כדי שלא יצטרך לאחוז בקירות הבית לעשות חורין בכותל ולתחוב שם ראשי הקורות:
+
+
+
+Mishnah 5
+
+<b>ומסבה.</b> כמין מחילה ומערה:
+<b>שבה היו עולים לגגות התאים.</b> ומפני שהעולה בה עולה דרך היקף ויורד דרך היקף, קרוי מסיבה:
+<b>ולולין.</b> ארובות שעושים בעליות:
+<b>משלשלים את האומנים.</b> מורידין אותם בחבל בתוך התיבות, כדי שלא יהנו בראיית בית קודש הקדשים, אלא מתקנין מה שצריך בלבד ועולין:
+
+
+
+Mishnah 6
+
+<b>מאה על מאה.</b> מאה אורך ומאה רוחב:
+<b>אוטם.</b> בנין אטום וסתום להיות יסוד לבית, שעליו מעמידין הכתלים:
+<b>אמה כיור.</b> הקורה התחתונה של תקרה היתה עוביה אמה. ולפי שהיתה טוחה בזהב ומצויירת ציורים נאים נקראת כיור:
+<b>ואמתיים בית דלפה.</b> הקורות העליונות הנשענות על הקורה התחתונה היה עוביין שתי אמות, והן קרויין בית דלפה, לפי שהנסרין של תקרה מחוברין על ידן. תרגום במחברת, בבית לופי. ואין לתמוה היאך היתה הקורה התחתונה שהכל נשען עליהם עוביה אמה אחת בלבד והקורות העליונות שאין סובלות משא כל כך היה עוביין שתי אמות, לפי שהקורה התחתונה מתוך שהיתה רחבה ביותר בעובי אמה היתה חזקה ובריאה ויכולה לקבל הבנין שעליה, אבל הקורות העליונות שלא היו רחבות אלא טפח או פחות צריכות להיות עבות יותר. אי נמי, היו הקורות העליונות עוביין שתי אמות כדי להרחיק התקרה מן הקורה התחתונה, לפי שהיא מצויירת ציורים נאים, ואם היתה התקרה סמוכה לה לא היו ציוריה נראות וניכרות כל כך:
+<b>תקרה.</b> הנסרים שנותנין על הקורות היו עוביין אמה:
+<b>מעזיבה.</b> הטיט והאבנים והסיד שנותנין על הנסרין:
+<b>כלה עורב.</b> טס של ברזל חד כמין סייף וגבהו אמה היה מונח על גבי המעקה, כדי שלא ינוחו העופות עליו, לפיכך נקרא כלה עורב שמכלה העורבים משם:
+
+
+
+Mishnah 7
+
+<b>כותל האולם.</b> עובי כותל האולם לצד מזרח חמש אמות. וכן כותל ההיכל עוביו שש לצד מזרח:
+<b>ותוכו.</b> חללו של היכל ארבעים אמה:
+<b>ואמה טרקסין.</b> כותל המפסיק בין ההיכל לבין קדשי הקדשים קרוי טרקסין, על שם שסוגר על הארון והלוחות שניתנו בסיני. טרק בלשון ארמי סגירה, כמו טרוקי גלי [ברכות כ״ח ע״א]. סין, סיני. ועוביו של כותל זה, אמה. ולא הכריעו בו חכמים אי קדושתו כקדושת פנים או כקדושת חוץ, לפיכך עשו בבית שני שתי פרוכות, אחת חיצונה ואחת פנימית, וביניהן אויר אמה, לקלוט ביניהן אויר מקום הכותל שהיה עוביו אמה:
+<b>כותל ההיכל שש.</b> כבר פירשנו לעיל שלא היה כותל ההיכל שבצד מערב עוביו שש, אלא עובי כותל ההיכל עם המקום הפנוי שבינו ובין הכותל השני שחוצה לו היה שש אמות. ועובי כותל השני שקרוי תא עם המקום הפנוי שבינו ובין הכותל השלישי שש אמות. ועובי הכותל השלישי שקרוי כותל התא עם המקום הפנוי שבינו ובין הכותל הרביעי החיצון היה חמש אמות. ושלשת המקומות הפנויין שבין ארבעה כתלים הן התאים. ועליהן תאים אחרים, כאותה ששנינו למעלה במערב שלשה על גבי שלשה ושנים על גביהן. וכן מצפון לדרום כותל המסבה חמש כו׳, כולן עם החלל שבין כותל לכותל, הכל כמו שפירשתי לעיל:
+<b>חמש עשרה אמה מן הצפון.</b> שכותל האולם עוביו חמש אמה, והאולם עשר אמות לצפון וכן לדרום:
+<b>בית החליפות.</b> על שם הסכינים שגונזים שם, קרוי בית החליפות, שכן בלשון רומי קורין לסכינים הגדולים חלפים:
+<b>צר מאחוריו.</b> לצד מערב, ורחב מלפניו לצד מזרח. ולא אתפרש לי האיך, שהרי מאה על מאה היה בשוה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כל העזרה.</b> כל היקף העזרה, שבתוך אותו היקף נבנה הבית לצד מערבו, והחצר והמזבח במזרחו:
+<b>אורך מאה ושמונים ושבע.</b> מן המזרח למערב:
+<b>על רוחב מאה ושלשים וחמש.</b> מן הצפון לדרום:
+<b>מקום דריסת רגלי ישראל.</b> והיא הנקראת עזרת ישראל. ומקום דריסת רגלי הכהנים קרויה עזרת כהנים:
+<b>המזבח שתים ושלשים.</b> מפורש לעיל ריש פרק ג׳:
+<b>ההיכל מאה אמה.</b> עובי כותל אולם, וחללו של אולם, ועובי כותל ההיכל, וחללו, ואמה טרקסין, וחלל בית קדשי הקדשים, וכותל ההיכל למערב, והתא וכותל התא, הכל מאה אמה כמפורש בפרקין דלעיל:
+<b>ואחת עשרה אמה אחורי בית הכפורת.</b> מכותל החיצון של היכל לצד מערב עד הכותל מערבי של עזרה היה אחת עשרה אמה של חלל עם עובי הכותל, קרוי אחורי בית הכפורת:
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+לשכת הפרוה. אדם מכשף ששמו פרוה בנה אותה לשכה על ידי מכשפות, ונקראת על שמו. כך מצאתי. ורמב״ם כתב, שהיה חותר בקיר כדי לראות משם היאך היה כהן עובד העבודה ונהרג שם:
+<b>ועל גגה היה בית הטבילה לכהן גדול ביום הכיפורים.</b> חמש טבילות שטובל כהן גדול ביום הכיפורים כשהוא משנה מבגדי זהב לבגדי לבן ומבגדי לבן לבגדי זהב, כולם היו על גג בית הפרוה, לפי שהיתה מקודשת בקדושת העזרה. וטבילות הבאות מחמת יום הכיפורים בעינן במקום קדוש כדכתיב (ויקרא ט״ז:כ״ד) ורחץ את בשרו במים במקום קדוש. חוץ מטבילה ראשונה שאינה באה בשביל יום הכיפורים שאף שאר כל ימות השנה אין אדם טהור נכנס לעזרה עד שיטבול, הלכך טבילה ראשונה היתה בחול על גבי שער המים, הוא שער השלישי שבדרום, ומעין של מים היה משוך שם באמה הבאה מעין עיטם, ושם היה טובל טבילה הראשונה:
+<b>מסיבה.</b> בנין אבנים מעלות מגולגלות וסובבות לעלות לגג בית הפרוה דרך המסיבה:
+
+
+
+Mishnah 4
+
+<b>לשכת הגולה.</b> על שם בור שכרו שם עולי גולה:
+<b>אבא שאול אומר.</b> אותה לשכת העץ היא היתה לשכת כהן גדול. והיא לשכת פרהדרין דתנן בריש יומא, שבעה ימים קודם יום הכפורים מפרישין כהן גדול מביתו ללשכת פרהדרין:
+<b>וגג שלשתן שוה.</b> קירוי אחד לשלשתן:
+<b>שם היתה סנהדרי גדולה של ישראל יושבת.</b> בצד החול שבה. לפי שלשכת הגזית היתה חציה בקודש וחציה בחול, ובחציה של קודש לא היה אפשר לסנהדרין לשבת, שאין ישיבה בעזרה אלא למלכי בית דוד בלבד, דכתיב (שמואל ב ז׳:י״ח) ויבוא המלך דוד וישב לפני ה׳:
\ No newline at end of file
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+Bartenura on Mishnah Middot
+ברטנורא על משנה מדות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Middot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה מדות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>בשלשה מקומות הכהנים שומרים.</b> לא מפני פחד לסטים וגנבים, אלא שכבוד וגדולה הוא לבית שלא יהא בלא שומרים, ושמירה זו מצותה כל הלילה. והני שלשה מקומות שהכהנים שומרים, כנגד מה שכתוב בתורה (במדבר ג׳:ל״ח) והחונים לפני המשכן קדמה וגו׳ שומרים משמרת למשמרת, רמז לשלשה משמרות בשלשה מקומות. וכשם שבמשכן היו אהרן ושני בניו שומרים בשלשה מקומות, אף בבית עולמים כן:
+<b>בית אבטינס ובית הניצוץ.</b> שתי עליות היו בנויות בצד שערי העזרה. ובית המוקד לא היתה עליה אלא כיפה, ארקוול״ט בלע״ז, עשויה בארץ, כך מפורש בריש מסכת תמיד:
+<b>והלוים בעשרים ואחד מקום.</b> שבכ״ד מקומות היו צריכים לשמור המקדש. כדכתיב בדברי הימים [א כ״ו], למזרח הלוים ששה, לצפונה ליום ארבעה, לנגבה ליום ארבעה, ולאסופים שנים שנים, לפרבר למערב ארבעה למסלה, שנים לפרבר, הרי כאן כ״ד משמרות, שלשה מהן היו לכהנים כדאמרן ברישא, ועשרים ואחד ללוים. ואע״ג דקרא לא אמר אלא לוים, כהנים נמי קרויין לוים, דכתיב (יחזקאל מ״ד:ט״ו) והכהנים הלוים בני צדוק:
+<b>חמשה.</b> שומרים, על חמשה שערי הר הבית:
+<b>וארבעה.</b> שומרים אחרים על ארבע פנותיו:
+<b>מתוכו.</b> מבפנים לחומת הר הבית:
+<b>על חמשה שערי עזרה.</b> האי תנא סבר חמשה שערים בלבד היו לעזרה. ואפילו לדברי האומר לקמן שבעה שערים היו, מודה שלא היה משמר אלא על חמשה:
+<b>על ארבע פנותיה מבחוץ.</b> לפי שאין ישיבה בעזרה אלא למלכי בית דוד בלבד, ולא היה אפשר לשומר לשמור בעמידה כל הלילה, לפיכך היו השומרים בפנות העזרה וכן השומרים בשערי העזרה שומרים מבחוץ כדי שיהיו מותרין בישיבה, ואסמכוה אקרא, דכתיב שנים לפרבר, כלפי בר, כלומר חוץ לחומת העזרה:
+
+
+
+Mishnah 2
+
+<b>איש הר הבית.</b> ממונה על כל השומרים:
+
+
+
+Mishnah 3
+
+<b>משמשין כניסה ויציאה.</b> שבהן היו נכנסין ויוצאים להר הבית:
+<b>קיפונוס מן המערב.</b> שער של הר הבית שבצד מערב קיפונוס שמו, ושל צפון טדי שמו:
+<b>עליו שושן הבירה צורה.</b> כשעלו מן הגולה צוו להם מלכי פרס לצייר צורת שושן הבירה על שערי הבית, כדי שיהיה להם מורא מלכות, וציירוהו בשער המזרח:
+<b>כהן גדול השורף את הפרה.</b> מתניתין ר׳ מאיר היא דסבר אין פרה אדומה נשרפת אלא בכהן גדול. ואינה הלכה:
+<b>וכל מסעדיה.</b> כל הכהנים המסייעים וסועדים לכהן השורף אותה:
+<b>להר המשחה.</b> להר הזיתים שהוא במזרחו של ירושלים, שם היו שורפין את הפרה:
+
+
+
+Mishnah 4
+
+<b>שער הדלק.</b> על שם שהיו מכניסים דרך שם עצים של מערכה הדולקים על המזבח נקרא שער הדלק:
+<b>שני לו שער הבכורות</b> גרסינן, ששם היו מכניסים הבכורות ששחיטתן בדרום:
+<b> שער המים.</b> כדכתיב בספר יחזקאל (מ״ז ב׳) והנה מים מפכים מן הכתף הימנית, והיינו דרום שקרוי ימין כדכתיב צפון וימין. וראה יחזקאל בנבואה שהיו מים יוצאים מבית קודש הקדשים דקים כקרני חגבים וכשמגיעים לשער זה נעשים כמלוא פי פך קטן, והיינו דקרי להם מים מפכים:
+<b>שער ניקנור.</b> מפורש במסכת יומא:
+<b>פנחס המלביש.</b> ממונה היה להלביש הכהנים בשעת עבודה ולהפשיטן אחר עבודה ולשמור בגדי כהונה:
+<b>לשכת עושי חביתין.</b> בה היו עושין המנחה שכהן גדול מקריב בכל יום מחציתה בבוקר ומחציתה בערב, ועל שם שנאמר בה (ויקרא ו׳:י״ג-י״ד) על מחבת בשמן תיעשה, נקראת חביתין:  
+
+Mishnah 5
+
+<b>וכמין אכסדרה היה.</b> שני כותלים אחד מצד זה ואחד מצד זה לשער, היו בולטין ויוצאים מחוץ לחומת העזרה לצד הר הבית, ועלייה בנויה למעלה על אותן שני כותלים:
+<b>ופתח היה לו לחיל.</b> באחד מן הכתלים היה פתח היוצא לחיל דהיינו מקום לפנים מחומת הר הבית מחוץ לעזרה והוא קרוי חיל:
+<b>שער הקרבן.</b> שם מכניסים קדשי קדשים ששחיטתן בצפון:
+<b>בית המוקד.</b> על שם שמדורות דולקים בה תמיד להתחמם שם הכהנים מפני שהולכים יחפים, קרוי בית המוקד. ובית גדול היה, ולארבע פינותיו היו ארבע לשכות קטנות כדמפרש ואזיל:
+
+
+
+Mishnah 6
+
+<b>כקיטונות.</b> כחדרים קטנים הפתוחים לבית גדול של מלכים דהיינו טרקלין:
+<b>שתים בקודש ושתים בחול.</b> שבית המוקד קצתו בנוי בתוך העזרה המקודשת ומקצתו בחול:
+<b>וראשי פספסין.</b> ראשי קורות יוצאים מן הכותל עד המקום שהוא קודש, כדי לדעת איזה קודש ואיזה חול ולאכול קדשים בקודש:
+<b>לשכת טלאי קרבן.</b> שהיו שם טלאים מבוקרים לתמידים, כדתנן אין פוחתים מששה טלאים בלשכת טלאים:
+<b>לשכת עושי לחם הפנים.</b> בית גרמו היו עושים לחם הפנים שם:
+<b>ששקצום מלכי יון.</b> שהקטירו עליו לעבודה זרה. ובמסכת שקלים ובמסכת תמיד קורא לה לשכת החותמות:
+<b>בה יורדין לבית הטבילה.</b> באותה לשכה היה יורד הכהן שראה קרי והולך במחילה (שאחר) [צ״ל שתחת] בית המקדש לבית הטבילה, ושם מדורה שמתחמם בה הכהן לאחר שטבל ועלה ונסתפג, ולשכת המוקד היא קרויה, והיא פתוחה לבית המוקד הגדול:
+
+
+
+Mishnah 7
+
+<b>אחד פתוח לחיל.</b> הפתח שבצפון בית המוקד היה פתוח לחיל, ושבדרומו היה פתוח לעזרה:
+<b>פשפש קטן.</b> שער קטן בתוך השער הגדול:
+<b>שבו נכנסים לבלוש את העזרה.</b> שהיו נכנסים בכל בוקר דרך אותו פשפש לחפש על כל כלי שרת שבעזרה שיהיו כולן במקומן. והכי תנן במסכת תמיד [פרק א׳] נטל את המפתח ופתח את הפשפש ונכנס מבית המוקד לעזרה וכו׳ אלו הולכים באכסדרה דרך המזרח ואלו הולכים באכסדרה דרך המערב, היו בודקין והולכין עד שמגיעים למקום עושה חביתין, הגיעו, אלו ואלו אומרים שלום הכל שלום, כלומר כל כלי שרת הן במקומן בשלום:
+<b>לבלוש.</b> תרגום ויחפש, ובלש:
+
+
+
+Mishnah 8
+
+<b>בית המוקד כיפה.</b> בנין של בית המוקד לא היה עליה, אלא כיפה ארקוול״ט בלע״ז עשויה בארץ:
+<b>מוקף רובדים של אבן.</b> אצטבאות סביב של אבני גזית היו משוקעות בכותל ויוצאות מן הכותל לתוך בית המוקד לצד הקרקע, ועל גביהן אבנים אחרות קצרות מהן שיוצאות נמי מן הכותל, והיו כעין מעלות זו על זו:
+<b>וזקני בית אב.</b> המשמר היה מתחלק לשבעה בתי אבות כמנין ימות השבוע, כל אחד עובד יומו, וזקני בית אב של אותו יום היו ישנים שם על אותן רובדים:
+<b>ופרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח, והם היו השומרים:
+<b>איש כסתו בארץ.</b> שלא היו רשאים לשכב שם על גבי מטות אלא בארץ, כדרך ששומרי חצרות המלכים עושים:
+<b>כסתו.</b> לשון כרים וכסתות:
+
+
+
+Mishnah 9
+
+<b>הגיע זמן הנעילה.</b> לנעול שערי העזרה:
+<b>הכהן מבפנים ובן לוי יושב לו מבחוץ.</b> שהלוים טפלים לכהנים, כמה שנאמר (במדבר י״ח:ב׳) וילוו עליך וישרתוך. הלכך בבית אבטינס ובבית הנצוץ שהיו עליות, היו הכהנים שומרים למעלה ולוים למטה. ובית המוקד שלא היתה אלא כיפה על הארץ, היה כהן מבפנים ובן לוי מבחוץ:
+<b>במסיבה.</b> במחילה המהלכת תחת הבירה, שמחילה היתה תחת המקדש. וכל המקדש קרוי בירה, כדכתיב (דברי הימים א כ״ט:י״ט) אל הבירה אשר הכינותי. ומפני שהיה בעל קרי, לא היה מהלך דרך העזרה אלא דרך המחילות, דקיימא לן מחילות לא נתקדשו:
+<b>והנרות דולקים.</b> במחילה מכאן ומכאן: 
+<b>במסיבה ההולכת תחת החיל יוצא.</b> ואינו חוזר לבית המוקד לפי שהוא טבול יום. ואין הלכה כר׳ אליעזר בן יעקב, אלא כדתנן בריש תמיד, בא וישב לו אצל אחיו הכהנים בבית המוקד עד שהשערים נפתחים יוצא והולך לו, שאע״ג שטבול יום אסור ליכנס לעזרת נשים דהיינו מחנה לויה, לזה הקלו, לפי שנטמא בפנים:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הר הבית היה חמש מאות אמה.</b> מוקף חומה סביב:
+<b>רובו מן הדרום שני לו מן המזרח.</b> כלומר, הרוחק שיש מחומת הר הבית לחומת העזרה לצד דרום, יותר מן הרוחק שיש ביניהן מצד מזרח. והרוחק שיש ביניהן מצד מזרח יותר מן הרוחק שיש ביניהן לצד צפון, והצפוני יותר מן המערב:
+
+
+
+Mishnah 2
+
+<b>נכנסים דרך ימין ומקיפין דרך שמאל.</b> כגון הנכנסים דרך שערי חולדה שהן מן הימין, מקיפין דרך שער הטדי:
+<b>שאני אבל.</b> נשאלין אותו מה לך להקיף לשמאל, ואמר שאני אבל, אומרים לו השוכן בבית הזה ינחמך וכו׳:
+<b>עשיתן כאילו עברו עליו את הדין.</b> אם הן אומרים לו כן, נראה כאלו חבריו עוותו הדין ונידוהו שלא כהלכה:
+<b>יתן בלבך שתשמע לדברי חבירך.</b> דהשתא משמע שהוא עשה שלא כדין וצריך תשובה. והלכה כר׳ יוסי:  
+
+Mishnah 3
+
+<b>לפנים.</b> מחומת הר הבית:
+<b>סורג.</b> מחיצה העשויה נקבים נקבים כמטה מסורגת בחבלים, והיא עשויה מדפי עץ ארוכים וקצרים שמרכיבין אותן זו על זו באלכסון:
+<b>וגזרו כנגדם שלש עשרה השתחויות.</b> כשמגיע כנגד כל פרצה ופרצה, משתחוה ומודה על אבדן מלכות יון:
+<b>לפנים.</b> מאותו סורג היה מקום פנוי עשר אמות, והוא נקרא חיל:
+<b>ושתים עשרה מעלות היו שם.</b> כדי לעלות משם לעזרת נשים:
+<b>רום מעלה.</b> כל מעלה מהן גבוהה מחברתה חצי אמה. וכן המעלה הראשונה גבוהה מן הקרקע חצי אמה:
+<b>ושלחה.</b> משך רוחב המעלה, דהיינו מקום דריסת הרגל, חצי אמה:
+<b>חוץ משל אולם.</b> חוץ מן המעלות שבין האולם ולמזבח שלא היו כולם כן, כדתנן בפרק ג׳:
+<b>חוץ מפתח של אולם.</b> דתנן לקמן באידך פרקין גבהו ארבעים אמה ורחבו עשרים:
+<b>היו להן שקופות.</b> אבן מונחת על שתי המזוזות שהדלת שוקף עליו. ושקופות לשון משקוף:
+<b>מפני שנעשה בהן נס.</b> כמו שמפורש ביומא פרק ג׳ [דף ל״ח ע״א]:
+<b>מצהיבות</b> כמו מזהיבות שמראיתן דומה לזהב לפיכך לא הוצרכו לעשותו של זהב:
+
+Mishnah 4
+
+<b>כל הכתלים שהיו שם.</b> בכל בניני הר הבית:
+<b>היו גבוהים.</b> הרבה, עד שהיו כל הפתחים שבהן גובהן עשרים אמה, לבד ממה שעל הפתחים:
+<b>חוץ מכותל מזרחי.</b> הוא התחתון לרגלי הר הבית:
+<b>שהכהן השורף את הפרה עומד בהר המשחה.</b> הוא הר הזיתים אשר על פני ירושלים מקדם, ופני הכהן למערב ומתכוין ורואה מעל גובה ראש הכותל דרך השערים שלפנים ממנו את פתחו של היכל, כשהוא מזה בדם, כדכתיב (במדבר י״ט:ד׳) והזה אל נוכח פני אוהל מועד. ואם היה הכותל גבוה, אע״פ שהשערים מכוונות כולם זה כנגד זה, שער הר הבית כנגד שער עזרת נשים, ושער עזרת נשים כנגד שער העזרה הגדולה, ושער העזרה הגדולה כנגד פתח ההיכל, לא היה יכול לראות את פתח ההיכל דרך הפתחים, לפי שההר הולך ומגביה ועולה עד שקרקע פתח ההיכל גבוה (שתי) [כ״ב אמות] יותר מקרקע רגלי הר הבית, ונמצא שאסקופת ההיכל גבוהה ממשקוף פתח הר הבית [שתי] אמות שהרי לא היה פתח הר הבית גבוה אלא עשרים כדתנן לעיל, ונמצא שאין הכהן השוחט את הפרה יכול לראות חללו של פתח ההיכל דרך אותו פתח:  
+
+Mishnah 5
+
+<b>אורך.</b> מן המזרח למערב:
+<b>על רוחב.</b> מן הצפון לדרום:
+<b>קטורות אלא שאינן מקורות.</b> מלשון והנה עלה קיטור הארץ (בראשית י״ט:כ״ח), כלומר מעלות עשן, לפי שאין להן תקרה:
+<b>ומשלחים תחת הדוד.</b> לשרפן באש שתחת היורה שמבשלים בה השלמים, דכתיב (במדבר ו׳:י״ח) ונתן על האש אשר תחת זבח השלמים:
+<b>מתליעין בעצים.</b> מסירין העצים שנמצא בהן תולעת, לפי שהן פסולים למערכה:
+<b>לשכת מצורעים.</b> ששם המצורעים טובלים בשמיני לטהרתן כשבא להכניס ידו בפנים למתן בהונות ואע״פ שטבל מבערב:
+<b>אמר ר׳ אליעזר בן יעקב שכחתי מה היתה משמשת.</b> מכלל דרישא כולה ר׳ אליעזר בן יעקב קאמר לה, והכי מוכח בגמרא דיומא דסתם מתניתין דמדות ר׳ אליעזר בן יעקב היא:
+<b>וחלקה היתה בראשונה.</b> פירש רמב״ם, פרוצה, שלא היתה מוקפת מחיצה:
+<b>כצוצטרה.</b> כמו גזוזטרא הקיפו סביב לעזרת נשים, שיהיו הנשים עומדות למעלה על הגזוזטרא והאנשים למטה לראות בשמחת בית השואבה, כדי שלא יבואו לידי קלות ראש:
+<b>חמש עשרה מעלות.</b> גובה קרקע עזרת ישראל מעזרת נשים:
+<b>לא היו תרוטות.</b> ארוכות ובעלי זויות כדרך כל המעלות, אלא עגולות כחצי גורן עגולה:  
+
+Mishnah 6
+
+<b>וראשי פספסין.</b> ראשי קורות בולטים ויוצאים מן הכותל להבדיל בין עזרת ישראל לעזרת כהנים:
+<b>מעלה היתה שם.</b> בעזרת ישראל:
+<b>וגבוהה אמה.</b> ואורכה כאורך כל העזרה:
+<b>ודוכן.</b> של לוים בנוי עליה ועשוי כמין אצטבא, וגובה הדוכן אמה וחצי:
+<b>ובו שלש מעלות של חצי חצי אמה.</b> שעולין בהן לדוכן:
+<b>כל העזרה.</b> מתחילת עזרת ישראל עד [אחררי] אחת עשרה אמה מקום פנוי שהיה אחורי בית הכפורת:
+<b>על רוחב.</b> מצפון לדרום:
+<b>שלשה עשר שערים.</b> כדקא חשיב להו ואזיל. והאומר שבעה שערים היו לעזרה נותן טעם לשלשה עשר השתחויות, כנגד שלשה עשר פרצות שפרצו מלכי יון בסורג, כדאמרינן לעיל בפרקין. וכולה מתניתין מפורשת בפרק קמא:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המזבח היה שלשים ושתים אמה על שלשים ושתים אמה.</b> היה מביא דפוס מרובע עשוי מארבע קרשים, כל קרש ארכו שלשים ושתים אמות, ורוחב הקרש אמה והוא גבהו של הדפוס, וממלאו אבנים וסיד וזפת ועופרת מהותך והוא נעשה מקשה אחת של שלשים ושתים אמה על שלשים ושתים אמה גבוה אמה. וזהו יסוד:
+<b>עלה אמה וכנס אמה.</b> אחר שעלה היסוד לגובה אמה מביא דפוס אחר שאורך כל קרש שלשים אמה ורוחב הקרש דהיינו גבהו של דפוס זה חמש אמות, ונתנו על היסוד, וממלאו אבנים וסיד וזפת ועופרת כראשון, ונדבק ביסוד ונעשה מקשה אחת של שלשים אמה על שלשים אמה עומד על היסוד. וזה נקרא סובב. והוא גבוה מן היסוד חמש אמות. והיינו כנס אמה, שהוא מתקצר מן היסוד אמה לכל רוח. וחוזר ומביא דפוס שלישי שהוא עשרים ושמונה אמה על עשרים ושמונה אמה, גבוה שלש אמות, ונותנו על הסובב, וממלאו כראשון, וזהו מקום המערכה שהוא ראשו של מזבח. נמצא היסוד בולט ויוצא מן הסובב אמה לכל צד, והסובב בולט מן מקום מערכה אמה לכל צד. ואח״כ מביא דפוס אמה על אמה גבוה אמה ונותנו על זוית המזבח וממלאו, והוא קרן המזבח. וכן לארבע זויות:
+<b>מקום הלוך רגלי הכהנים.</b> שלא יהיו הכהנים צריכים להלך בין הקרנות, אלא מניחין אמה פנוי ממקום הקרנות ולפנים להלוך רגלי הכהנים:
+<b>מתחילה.</b> בימי שלמה:
+<b>לא היה אלא עשרים ושמונה על עשרים ושמונה.</b> וכונס ועולה של יסוד וסובב ומקום הקרנות ומקום הלוך רגלי הכהנים עד שנשאר מקום המערכה עשרים על עשרים:
+<b>וכשעלו בני הגולה והוסיפו ד׳ אמות וכו׳</b> נמצא יסודו שלשים ושתים על שלשים ושתים, ומקום מערכתו עשרים וארבע על עשרים וארבע:
+<b>ארבע אמות מן הדרום וארבע אמות מן המערב.</b> גרסינן. והכי מייתי לה בזבחים פרק קדשי קדשים:
+<b>כמין גמא.</b> גימל יונית שהוא כמין נו״ן הפוכה שלנו. והתם מפרש דמשום שיתין דהיינו הנקבים שיורדין בהן הנסכים, הוסיפו למשוך המזבח לדרום ולמערב. דמעיקרא בימי שלמה, דרשו, מזבח אדמה, אטום כאדמה שלא יהא חלול, וכשהיו מנסכים על גבי המזבח בקרן דרומית מערבית היו הנסכים יורדין מן המזבח לרצפה ושותתים לבור שהיה כרוי שם אצל קרן דרומית מערבית סמוך למזבח, ולא היה בתוך המזבח. ובני הגולה הוסיפו בבנין המזבח עד שהיה אותו בור קלוט לתוך המזבח, ופתחו נקבים לראש המזבח כנגדו לירד שם הנסכים. שהם היו אומרים שתיה כאכילה, מה אכילה מתעכלת במזבח, דהיינו הקרבנות שנשרפים על גבי מזבח, אף שתיה דהיינו נסכים תבלע במזבח. וקרא דמזבח אדמה, דרשי ליה שיהא מחובר באדמה, שלא יבננו על גבי כיפים ולא על גבי מחילות:
+<b>שנאמר והאריאל.</b> מקרא הוא ביחזקאל (מ״ג) שהיה מתנבא על מדת בית שני ושלעתיד לבא:
+<b>והאריאל שתים עשרה.</b> מדות מקום המערכה קאמר שתים עשרה:
+<b>אל ארבעת רבעיו.</b> מלמד שמאמצעיתו מודד שתים עשרה אמה לכל רוח, והיינו עשרים וארבע על עשרים וארבע:
+<b>וחוט הסיקרא חוגרו באמצע.</b> חוט אדום היה עשוי סביב למזבח באמצעו לסוף חמש אמות של גובהו, דהיינו אמה אחת למטה מעליונו של סובב:
+<b>להבדיל בין דמים העליונים.</b> חטאת בהמה ועולת העוף שדמן נזרק למעלה מחוט הסיקרא:
+<b>לדמים התחתונים.</b> לכל שאר קרבנות שזריקת דמן למטה מן החוט:
+<b>ואוכל בדרום אמה אחת כו׳</b> המזבח כולו היה בחלקו של בנימין, חוץ מאמה אחת על פני אורך הדרום ואמה אחת על פני אורך המזרח שהיה תופס מחלקו של יהודה, אלא שלא היתה אמה שבמזרח על פני כל המזרח, שכשמגיע לקרן מזרחית צפונית היתה כלה בתוך אמה לקרן, וכן אכילת האמה הדרומית לא היתה מהלכת על פני כל הדרום, שכשמגיע לקרן דרומית מערבית היתה כלה סמוך לקרן אמה. ונמצאו שלש קרנות המזבח בחלקו של בנימין, וקרן דרומית מזרחית בלבד היתה בחלקו של יהודה. ולפי שבירך יעקב את בנימין זאב יטרף בבקר יאכל עד (בראשית מ״ט:כ״ז) ומתרגמינן ובאחסנתיה יתבני מקדשא, דבר המקודש לדמים לא יהא אלא בחלקו של בנימין, לפיכך לא עשו יסוד למזבח בקרן דרומית מזרחית, לפי שלא היתה בחלקו של טורף, ולא היו דמים ניתנים למטה באותו קרן. וכשהיו עושים דפוס מרובע ליסוד למלאותו אבנים וסיד וזפת ועופרת כדאמרן, היו משימים עץ או כל דבר באותו זוית של דרומית מזרחית, כדי שלא תתמלא הזוית ההיא, ואח״כ שומטין העץ ונשאר אותו קרן פנוי בלי יסוד. ומפני זה נקרא החלק האמצעי של מזבח סובב, לפי שהוא מקיף וסובב את כל הקרנות, משא״כ ביסוד:
+
+
+
+Mishnah 2
+
+<b>ובקרן מערבית דרומית.</b> למטה באמה של יסוד היו שני נקבים:
+<b>שהדמים הניתנים על יסוד מערבי.</b> כגון שיירי הדם של חטאות הפנימיות, שלאחר כל המתנות היה שופך שיירי הדם על יסוד מערבי:
+<b>ועל יסוד דרומי.</b> שיירי הדם של חיצוניות:
+<b>יורדין.</b> דרך אותן נקבים, ומתערבים באמת המים שבעזרה, ומשם יוצאין לנחל קדרון. ובעלי גנות היו קונים אותן מן הגזברים לזבל בהן את הקרקע:
+
+
+
+Mishnah 3
+
+<b>באותו הקרן.</b> של מערבית דרומית:
+<b>שבו יורדין לשית.</b> לחלל שתחת המזבח כנגד מקום הנסכים:
+<b>וכבש היה, לדרומו של מזבח.</b> כמין גשר משופע ועשוי מדרון שבו עולין ויורדין מן המזבח. שלא היה אפשר לעלות לו במעלות משום שנאמר (שמות כ׳:כ״ג) ולא תעלה במעלות על מזבחי:
+<b>ורבובה.</b> כמין חלון חלול. ואמה על אמה היה, ובכבש עצמו למערבו היה עומד:
+<b>רבובה.</b> כמו נבובה, לשון נבוב לחות:
+<b>נותנים פסולי חטאת העוף.</b> שיהיו שם עד שיבואו לידי נותר ואח״כ יצאו לבית השריפה:
+
+
+
+Mishnah 4
+
+<b>מבקעת בית כרם.</b> היו מביאים אותן:
+<b>מן הבתולה.</b> קרקע שלא חפרו שם מעולם:
+<b>והפגימה.</b> פוסלת באבנים, בכל דבר. ואפילו לא נפגמו בברזל:
+<b>ומלבנים אותן.</b> בסיד, פעמים בשנה:
+<b>רבי אומר כו׳</b> לא פליג אתנא קמא, אלא מוסיף לומר דבכל ערב שבת היו מקנחים אותן במפה מפני הדמים:
+<b>לא היו סדין אותו בכפים.</b> אמלתיה דתנא קמא מהדר, כשהיו מלבנים אותן בסיד פעמים בשנה, לא היו סדין אותן בכפות של בנאים שרגילים לסוד בו:  
+
+Mishnah 5
+
+<b>וטבעות היו בצפונו של מזבח.</b> לפי שלא היו כופתים את התמיד כדתנן במסכת תמיד, התקין יוחנן כהן גדול עשרים וארבע טבעות לעשרים וארבעה משמרות כהונה, והיו קבועות ברצפה עשויות כמין קשת שהיו מכניסים בהן צואר בהמה בשעת שחיטה ונועצים ראש הטבעת בארץ. והיו לצפונו של מזבח, לפי שקדשי קדשים שחיטתן בצפון:
+<b>שמונה עמודים ננסים.</b> עמודים של אבן נמוכין:
+<b>ורביעין של ארז.</b> חתיכות מרובעות של ארז היו על העמודים:
+<b>ואונקליות.</b> כעין מזלגות אנציני״ש בלע״ז:
+<b>היו קבועין.</b> באותן רביעין של ארז, ותולין בהן הבהמה:
+<b>ושלשה סדרים.</b> של אונקליות זו למעלה מזו היו בכל חתיכת עץ, לתלות בהמה גדולה או קטנה:
+<b>על שלחנות של שיש.</b> שעליהן מדיחין הקרבים, לפי שהשיש מקרר ומצנן ושומר הבשר שלא יסריח:
+
+
+
+Mishnah 6
+
+<b>הכי גרסינן, רום מעלה חצי אמה ושלחה אמה, אמה אמה ורובד שלש, אמה אמה ורובד שלש, העליונה אמה אמה ורובד ארבע.</b> ר׳ יהודה אומר העליונה אמה אמה ורובד חמש. כך כתב רבי ברוך שמצא בנוסחאות ישנות מדוייקות. והכי פירושה, רום, גובה המעלה, חצי אמה. כמו שהיו כולן:
+<b>ושלחה.</b> דהיינו משך רוחב המעלה, שזהו מדרך הרגל, היה אמה. ומעלה שניה ושלישית, כל אחת היה שלחה אמה, והיינו אמה אמה דקתני:
+<b>ורובד שלש.</b> מעלה רביעית היה רחבה שלש אמות. ורובד דקתני, היינו שורה של רצפה, כמו מוקף רובדים של אבן, על הרובד הרביעי שבעזרה. לפי שהרצפה היתה רחבה בלא מעלה, ומשום הכי לא אמר שלחה שלש, אלא רובד שלש, כלומר שורת הרצפה:
+<b>ואמה אמה.</b> כלומר מעלה חמישית וששית, כל אחת היה שלחה אמה:
+<b>ורובד שלש.</b> מעלה שביעית היה רחבה שלש אמות:
+<b>העליונה אמה אמה ורובד ארבע.</b> פירוש, המעלה העליונה שהיא המעלה של שתים עשרה לאחר ארבע מעלות שהיה לכל אחת אמה, המעלה העליונה היתה רחבה ארבע אמות עד האולם. נמצאו כל המעלות תשע עשרה אמות מן הראשונה עד האולם. ושלש אמות רוחב של רצפה חלקה היה מן המזבח עד תחילת המעלות, הרי עשרים ושתים אמות בין האולם ולמזבח:
+<b>ר׳ יהודה אומר העליונה רובד חמש.</b> עד האולם. דסבר לסוף שתי אמות של מזבח מתחילות המעלות:
+
+
+
+Mishnah 7
+
+<b>חמש אמלתראות.</b> קורות מצויירות ומכויירות:
+<b>של מילת.</b> של אילן שגדלים בו עפצים שקרויין מילין. כדאמרינן בגיטין [דף י״ט] חיישינן שמא במי מילין כתבו:
+<b>התחתונה.</b> הקורה התחתונה מושכבת על משקוף הפתח לרחבו של פתח שהוא רחב עשרים אמה, והקורה עודפת על הפתח אמה מזה ואמה מזה, נמצא ארכה עשרים ושתים. וקורה שניה שלמעלה הימנה עודפת על הראשונה אמה מזה ואמה מזה, נמצא ארכה עשרים וארבעה. והשלישית עשרים ושש, והרביעית עשרים ושמונה, וחמישית שלשים:
+<b>ונדבך.</b> שורה. כמו נדבכים די אבן גלל (עזרא ו׳:ד׳):
+<b>בין כל אחת ואחת.</b> חמש קורות אלו לא היו נוגעות זו בזו, אלא שורה של בנין של אבנים היתה בין זו לזו:
+
+
+
+Mishnah 8
+
+<b>שלא יבעטו.</b> שלא יטו הכתלים ליפול מחמת גובהן, והיו הכלונסות הללו הנמשכים מכותל זה לכותל זה סומכים שני הכתלים שלא יפלו:
+<b>ורואין את העטרות.</b> שבחלונות של היכל:
+<b>כל מי שהוא מתנדב.</b> זהב להיכל ורוצה שהזהב עצמו שהתנדב יתנוהו בהיכל לפי שהיה כולו מצופה זהב, היה עושה מאותו זהב שמתנדב כדמות גרגיר או עלה או אשכול ותולה בה:
+<b>ונמנו עליה שלש מאות כהנים.</b> מכובד הזהב מרובה שהיה בה, הוצרכו שלש מאות כהנים לטלטלה ולפנותה ממקום למקום. וזה אחד מן המקומות שדברו חכמים לשון הבאי, דלאו דוקא שלש מאות כהנים, ולא נתכוין ר׳ אליעזר ברבי צדוק אלא להודיע שזהב הרבה התנדבו שם:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>פתחו של היכל.</b> שתים בפנים. בעובי הכותל שכלפי פנים:
+<b>ושתים בחוץ.</b> בעוביו שכלפי החוץ. שעוביו של כותל ההיכל היה שש אמות, ולסוף אמה חיצונה של עובי הכותל היו הדלתות החיצונות אחד לימין הפתח ואחד לשמאלו, כל דלת מהן רחבה חמש אמות, וכשהיו נעולות היו נוגעות זו בזו וסותמות רוחב חלל הפתח שרחבו עשר אמות, וכשהיו נפתחות לצד פנים מכסות חמש אמות של עובי הכותל. ושתים דלתות אחרות כמדות אלו היו קבועות בסוף עובי הכותל לצד פנים, וכשהן נפתחות מכסות חמש אמות מפה וחמש אמות מפה מרוחב כותל ההיכל בפנים, ושם לא היה הכותל טוח בזהב כמו שאר הבית, לפי שלא היה נראה:
+<b>אצטרמיטה.</b> לוחות של פרקים מחוברות על ידי חוליות, והן נפתחות, וכשרוצה נכפפות ונכפלות זו על זו. כך היו כל הדלתות הללו בין שלפנים בין שלחוץ מחוברות על ידי חוליות, ולסוף חצי אמה של עובי הכותל היו קבועות, בין הדלתות שבפנים בין אותן שבחוץ, וחמש אמות של עובי הכותל מפסיקות בין הדלתות החיצונות לדלתות הפנימיות. וכל דלת היה חמש אמות מחובר משתי לוחות, כל לוח שתי אמות ומחצה, וכשנפתח הדלת החיצון לצד פנים היה חציו נכפף ונכפל זה על זה, ומכסה מעובי הכותל אמתים וחצי, וכן הדלת הקבוע בפנים כשנפתח לצד חוץ היה אף הוא נכפף ונכפל ומכסה האמתים וחצי שנשארו מעובי הכותל:
+<b>שנאמר ושתים דלתות לדלתות שתים.</b> אלמא כל דלת ודלת היתה חלוקה לשתים:
+
+
+
+Mishnah 2
+
+<b>ושני פשפשין.</b> שני פתחים קטנים אחד מימין שער הגדול של היכל ואחד משמאלו, רחוקים קצת מן השער. אותו שבדרום כתיב סגור יהיה לא יפתח, בשל עתיד, ומסתמא כך היה בבית עולמים:
+<b>ופתח את הפשפש ונכנס משם לתא.</b> והיא לשכה אחת הפתוחה להיכל. ומן התא נכנס להיכל, והולך בחלל ההיכל עד השער הגדול שבסוף עובי הכותל מבפנים, ופותחו ובא לו אל שער השני שבסוף עובי הכותל מבחוץ ועומד בפנים ופותחו:
+<b>רבי יהודה אומר בתוך עוביו של כותל היה מהלך.</b> קסבר דמן התא לא היה נכנס להיכל, אלא מן התא היה מהלך בתוך עוביו של כותל עד שנמצא עומד בין שני השערים, ופותח את דלתות של שער החיצון מבפנים, ודלתות של שער הפנימי מבחוץ:
+
+
+
+Mishnah 3
+
+<b>תאים.</b> לשכות:
+<b>חמשה עשר בצפון.</b> לקמן בפרקין כי חשיב מצפון לדרום שבעים אמה, קא תני כותל המסיבה חמש, והמסיבה שלש, כותל התא חמש, והתא שש, וכותל ההיכל שש. וכנגדן קחשיב בדרום. ולאו למימרא דעובי כותל המסיבה ועובי כותל התא ועובי כותל ההיכל שלצד צפון היה כך, אלא עובי הכותל עם החלל שבינו ובין הכותל השני הוא מונה, ובחמש של כותל המסיבה ושלש של מסיבה וחמש של כותל התא ושש של התא ושש של כותל ההיכל, בכל אחד מאלו החמשה היתה לשכה אחת דהיינו תא, הרי חמשה תאים בצפון. וכנגדן בדרום. ועל אלו החמשה היו בנויין חמשה אחרים, ועוד חמשה על גביהן, הרי חמשה עשר תאים לצפון וחמשה עשר לדרום. וכן במערב קחשיב לקמן בפרקין כותל ההיכל שש והתא שש וכותל התא חמש, בכל אחד מהם היה לשכה, שלא היה הכותל עב שש אלא הכותל עם התא שבו היה שש, והתא [האחר] שחוצה לו היה שש, וכותל התא האחר שחוץ להם עם התא שבו היה חמש, הרי שלש לשכות. ושלש לשכות אחרות בנויות על גבי אלו השלש, ושתים על גביהן, הרי שמונה תאים למערב:
+<b>ואחד לפשפש.</b> לתא שיש בו הפשפש הצפוני שבאותו תא נכנסים להיכל. וסתם מתניתין כרבנן דאמרי לעיל נכנס לתא ומן התא להיכל. דלא כר׳ יהודה דאמר בתוך עביו של כותל היה מהלך:
+
+
+
+Mishnah 4
+
+<b>התחתונה חמש.</b> מחוץ לכותל המסיבה שהוא הכותל החיצון של הקודש היו יציעים, דהיינו גזוזטראות מקיפים את הבית משלש רוחות מערב צפון ודרום, והיו היציעים הללו תחתיים שניים ושלישים. היציע התחתונה חמש באמה רחבה, והרובד שעליה דהיינו התקרה שעל התחתונה שהיא הרצפה של התיכונה, שש באמה רחבה, לפי שכותל המסיבה היה הולך ומיצר כלפי מעלה, וכשהגיע אל הרובד שעל גבי התחתונה היה נכנס לפנים אמה אחת, ועל אותה אמה הבולטת היו נתונים קורות היציע, נמצאת היציע התיכונה רחבה אמה אחת יותר מן התחתונה, דהיינו אותה אמה שנכנס הכותל לפנים. וכן כשמגיע לרובד שעל גבי התיכונה שהיא הרצפה של שלישית, היה הכותל מיצר ונכנס לפנים אמה אחת, כדי שיניח ראש הקורה על אותה אמה, שכותל התיכונה בולט ויוצא לחוץ יותר מכותל העליונה, ונמצאת היציע העליונה רחבה אמה יותר מן התיכונה ושתי אמות יותר מן התחתונה. וזהו שנאמר (מלכים א ו׳:ו׳) כי מגרעות נתן לבית חוצה לבלתי אחוז בקירות הבית, כלומר היה מגרע ומחסר בעובי הכותל מבחוץ אמה אחת ברובד של התיכונה, ועוד אמה אחרת ברובד של העליונה, כדי שיהיה לו מקום לשום בהם ראשי הקורות של הרובד, כדי שלא יצטרך לאחוז בקירות הבית לעשות חורין בכותל ולתחוב שם ראשי הקורות:
+
+
+
+Mishnah 5
+
+<b>ומסבה.</b> כמין מחילה ומערה:
+<b>שבה היו עולים לגגות התאים.</b> ומפני שהעולה בה עולה דרך היקף ויורד דרך היקף, קרוי מסיבה:
+<b>ולולין.</b> ארובות שעושים בעליות:
+<b>משלשלים את האומנים.</b> מורידין אותם בחבל בתוך התיבות, כדי שלא יהנו בראיית בית קודש הקדשים, אלא מתקנין מה שצריך בלבד ועולין:
+
+
+
+Mishnah 6
+
+<b>מאה על מאה.</b> מאה אורך ומאה רוחב:
+<b>אוטם.</b> בנין אטום וסתום להיות יסוד לבית, שעליו מעמידין הכתלים:
+<b>אמה כיור.</b> הקורה התחתונה של תקרה היתה עוביה אמה. ולפי שהיתה טוחה בזהב ומצויירת ציורים נאים נקראת כיור:
+<b>ואמתיים בית דלפה.</b> הקורות העליונות הנשענות על הקורה התחתונה היה עוביין שתי אמות, והן קרויין בית דלפה, לפי שהנסרין של תקרה מחוברין על ידן. תרגום במחברת, בבית לופי. ואין לתמוה היאך היתה הקורה התחתונה שהכל נשען עליהם עוביה אמה אחת בלבד והקורות העליונות שאין סובלות משא כל כך היה עוביין שתי אמות, לפי שהקורה התחתונה מתוך שהיתה רחבה ביותר בעובי אמה היתה חזקה ובריאה ויכולה לקבל הבנין שעליה, אבל הקורות העליונות שלא היו רחבות אלא טפח או פחות צריכות להיות עבות יותר. אי נמי, היו הקורות העליונות עוביין שתי אמות כדי להרחיק התקרה מן הקורה התחתונה, לפי שהיא מצויירת ציורים נאים, ואם היתה התקרה סמוכה לה לא היו ציוריה נראות וניכרות כל כך:
+<b>תקרה.</b> הנסרים שנותנין על הקורות היו עוביין אמה:
+<b>מעזיבה.</b> הטיט והאבנים והסיד שנותנין על הנסרין:
+<b>כלה עורב.</b> טס של ברזל חד כמין סייף וגבהו אמה היה מונח על גבי המעקה, כדי שלא ינוחו העופות עליו, לפיכך נקרא כלה עורב שמכלה העורבים משם:
+
+
+
+Mishnah 7
+
+<b>כותל האולם.</b> עובי כותל האולם לצד מזרח חמש אמות. וכן כותל ההיכל עוביו שש לצד מזרח:
+<b>ותוכו.</b> חללו של היכל ארבעים אמה:
+<b>ואמה טרקסין.</b> כותל המפסיק בין ההיכל לבין קדשי הקדשים קרוי טרקסין, על שם שסוגר על הארון והלוחות שניתנו בסיני. טרק בלשון ארמי סגירה, כמו טרוקי גלי [ברכות כ״ח ע״א]. סין, סיני. ועוביו של כותל זה, אמה. ולא הכריעו בו חכמים אי קדושתו כקדושת פנים או כקדושת חוץ, לפיכך עשו בבית שני שתי פרוכות, אחת חיצונה ואחת פנימית, וביניהן אויר אמה, לקלוט ביניהן אויר מקום הכותל שהיה עוביו אמה:
+<b>כותל ההיכל שש.</b> כבר פירשנו לעיל שלא היה כותל ההיכל שבצד מערב עוביו שש, אלא עובי כותל ההיכל עם המקום הפנוי שבינו ובין הכותל השני שחוצה לו היה שש אמות. ועובי כותל השני שקרוי תא עם המקום הפנוי שבינו ובין הכותל השלישי שש אמות. ועובי הכותל השלישי שקרוי כותל התא עם המקום הפנוי שבינו ובין הכותל הרביעי החיצון היה חמש אמות. ושלשת המקומות הפנויין שבין ארבעה כתלים הן התאים. ועליהן תאים אחרים, כאותה ששנינו למעלה במערב שלשה על גבי שלשה ושנים על גביהן. וכן מצפון לדרום כותל המסבה חמש כו׳, כולן עם החלל שבין כותל לכותל, הכל כמו שפירשתי לעיל:
+<b>חמש עשרה אמה מן הצפון.</b> שכותל האולם עוביו חמש אמה, והאולם עשר אמות לצפון וכן לדרום:
+<b>בית החליפות.</b> על שם הסכינים שגונזים שם, קרוי בית החליפות, שכן בלשון רומי קורין לסכינים הגדולים חלפים:
+<b>צר מאחוריו.</b> לצד מערב, ורחב מלפניו לצד מזרח. ולא אתפרש לי האיך, שהרי מאה על מאה היה בשוה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כל העזרה.</b> כל היקף העזרה, שבתוך אותו היקף נבנה הבית לצד מערבו, והחצר והמזבח במזרחו:
+<b>אורך מאה ושמונים ושבע.</b> מן המזרח למערב:
+<b>על רוחב מאה ושלשים וחמש.</b> מן הצפון לדרום:
+<b>מקום דריסת רגלי ישראל.</b> והיא הנקראת עזרת ישראל. ומקום דריסת רגלי הכהנים קרויה עזרת כהנים:
+<b>המזבח שתים ושלשים.</b> מפורש לעיל ריש פרק ג׳:
+<b>ההיכל מאה אמה.</b> עובי כותל אולם, וחללו של אולם, ועובי כותל ההיכל, וחללו, ואמה טרקסין, וחלל בית קדשי הקדשים, וכותל ההיכל למערב, והתא וכותל התא, הכל מאה אמה כמפורש בפרקין דלעיל:
+<b>ואחת עשרה אמה אחורי בית הכפורת.</b> מכותל החיצון של היכל לצד מערב עד הכותל מערבי של עזרה היה אחת עשרה אמה של חלל עם עובי הכותל, קרוי אחורי בית הכפורת:
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+לשכת הפרוה. אדם מכשף ששמו פרוה בנה אותה לשכה על ידי מכשפות, ונקראת על שמו. כך מצאתי. ורמב״ם כתב, שהיה חותר בקיר כדי לראות משם היאך היה כהן עובד העבודה ונהרג שם:
+<b>ועל גגה היה בית הטבילה לכהן גדול ביום הכיפורים.</b> חמש טבילות שטובל כהן גדול ביום הכיפורים כשהוא משנה מבגדי זהב לבגדי לבן ומבגדי לבן לבגדי זהב, כולם היו על גג בית הפרוה, לפי שהיתה מקודשת בקדושת העזרה. וטבילות הבאות מחמת יום הכיפורים בעינן במקום קדוש כדכתיב (ויקרא ט״ז:כ״ד) ורחץ את בשרו במים במקום קדוש. חוץ מטבילה ראשונה שאינה באה בשביל יום הכיפורים שאף שאר כל ימות השנה אין אדם טהור נכנס לעזרה עד שיטבול, הלכך טבילה ראשונה היתה בחול על גבי שער המים, הוא שער השלישי שבדרום, ומעין של מים היה משוך שם באמה הבאה מעין עיטם, ושם היה טובל טבילה הראשונה:
+<b>מסיבה.</b> בנין אבנים מעלות מגולגלות וסובבות לעלות לגג בית הפרוה דרך המסיבה:
+
+
+
+Mishnah 4
+
+<b>לשכת הגולה.</b> על שם בור שכרו שם עולי גולה:
+<b>אבא שאול אומר.</b> אותה לשכת העץ היא היתה לשכת כהן גדול. והיא לשכת פרהדרין דתנן בריש יומא, שבעה ימים קודם יום הכפורים מפרישין כהן גדול מביתו ללשכת פרהדרין:
+<b>וגג שלשתן שוה.</b> קירוי אחד לשלשתן:
+<b>שם היתה סנהדרי גדולה של ישראל יושבת.</b> בצד החול שבה. לפי שלשכת הגזית היתה חציה בקודש וחציה בחול, ובחציה של קודש לא היה אפשר לסנהדרין לשבת, שאין ישיבה בעזרה אלא למלכי בית דוד בלבד, דכתיב (שמואל ב ז׳:י״ח) ויבוא המלך דוד וישב לפני ה׳:
\ No newline at end of file
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@@ -0,0 +1,348 @@
+Bartenura on Mishnah Tamid
+ברטנורא על משנה תמיד
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Tamid
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+בשלשה מקומות הכהנים שומרים בבית המקדש – because of the honor, and it is greatness to the Temple that it should not be without guards/watchmen, and three places we derive as it is written (Numbers 3:38): “Those who were to camp before the Tabernacle, in front, before the Tent of Meeting, on the east – were Moses and Aaron and his sons, attending to the duties of the sanctuary, as a duty on behalf of the Israelites...],” those who guard from one watch to another, which is a hint to three divisions of duty for priests [and Levites] in three places, but just as we find in the Tabernacle that the Kohanim, Aaron and his sons were guarding in it in three places, even so too in the Temple.
+בית אבטינס ובית הניצוץ היו עליות – [According to the Jerusalem Talmud, Tractate Yoma, Chapter 1, Halakhah 5, the chamber of the House of Avtinas (see also Tractate Shekalim, Chapter 5, Mishnah 1 and Tractate Yoma, Chapter 1, Mishnah 5 concerning facts about this clan) was in the southern part of the Temple courtyard by the side of the Water Gate – which was the gate where they would enter on the holiday of Sukkot with a flask of water that was drawn from the Shiloah spring fo the libations on the altar, but according to the Talmud, Tractate Yoma 19a, there were doubts as to where this chamber was – in the south or in the north, which is the preference of this commentary to the Mishnah] – that were built on the side of the gates of the Temple courtyard.
+והרובין (young priests, or possibly “archers”) – children; the Aramaic Targum/translation is רביא /child. Another explanation: הרובין/ those who shoot arrows with bows, from the language of {Genesis 21:20): “[God was with the boy (i.e., Ishmael) and he grew up; he dwelt in the wildeness] and became a bowman.”
+בית המוקד כפה – there was nothing over the bulding of the House of the Hearth other than a [round] arch, AREUVLETU in the foreign language, made m the earth.
+והיה מוקף רובדים של אבן (was surrounded with stone pavements) – colonnades/porticos surrounding, [made] of hewn stones that were sunk in the wall and came out from the wall into the House of the Hearth/בית המוקד – to the side of the ground, and on top of them were other stones, shorter than them that also came out from the wall. And they were similar to steps one on top of the other.
+וזקני בית אב – the division for duty of priests and Levites/guard that was divided into seven priest’s divisions corresponding to the days of the week, each one serves on his day, and the elders of the priest’s division of that day would sleep there on those paved level spaces between steps in the Temple hall.
+ופרחי כהונה (fledgling priests) – young boys whose hair begins to sprout, and they were guards.
+כסתו – the language of pillows and cushions.
+איש כסתו בארץ – there were not able to lie down there on the beds but rather on the ground in the manner of those who guard the courtyards of the kings.
+ומניחים אותן תחת ראשיהן – corresponding to their heads, but not actually under their heads, because there are the clothes of the Kohen that have in them Kilayim/mixture of linen and wool, as for example, the belt, and it is not permitted to use them other than at the time of [Divine] service.
+ומתכסים בכסות עצמן – in weekday clothing.
+במסבה (winding staircase)- in a cavity/cave that goes underneath the Temple, for the cavity was underneath the Sanctuary, and the entire Sanctuary is called בירה /the chosen Divine residence/the Temple, as it is written (I Chronicles 29:19 – the verse is slightly misquoted by Rabbi Obadiah of Bertinoro in the printed editions: He writes: אל הבירה אשר הכינותי – whereas the correct quote is:לבנות הבירה אשר הכינותי ): “and to build this temple for which I have made provision.” But because he was one to whom a nocturnal emission/pollution had occurred, he would not walk on the path of the Temple courtyard, but rather on he path of the cavities/caves, for he holds that these cavities were not sanctified.
+והנרות היו דולקים – in the cavity/cave from this side and that side.
+ומדורה היה שם – hat the Kohen would warm himself in it after he immersed [in a ritual bath].
+וזה היה כבודו – that no person who enter in it ever all the while that his fellow was there.
+מצאו נעול – this is his sign that there is a person there, and he would not enter.
+נסתפג – wiped off the water that was on his skin.
+בא וישב לו – in the house of the Hearth.
+עד שהשערים נפתחים – he would leave and go outside, because one who has immersed [in a Mikveh] must wait for sunset to be perfectly clean – see Leviticus 22:7) is sent off outside of the Temple courtyard, as we stated in these matters that every person who had a flux, including one with a nocturnal emission.
+
+Mishnah 2
+
+לתרום את המזבח – the removal of the ashes from the Altar (see Leviticus 6:3).
+משכים וטובל – for no person enters the Temple courtyard to perform Divine service, even if he is ritually pure, until he immerses [in a ritual bath].
+וכי באיזו שעה הממונה בא (superintendent/deputy/officer) -meaning to say, is there a fixed time for the coming of the superintendent/officer, for it is stated that he (i.e., the Kohen) would get up early and immerse [in a ritual bath] prior to the arrival of the superintendent, but rather, definitely there was no fixed time for his arrival, for all of the times were not equal, for sometimes he would come from the crowing of the cock (see Tractate Yoma, Chapter 1, Mishnah 8), etc., but therefore, whomever wanted to remove the ashes would wake up whenever he could, and afterwards, the superintendent would come and he would knock on them, to those who were in the House of the Hearth, and they would open it for him.
+מקריאת הגבר – there are those who interpret It as the calling of the rooster, and there are those who interpret that [an individual] would customarily call [to the Kohanim] near the rising of the sun [saying: “Arise Kohanim to your Divine service”].
+מי שטבל יבוא ויפיס (see Tractate Yoma, Chapter 2, Mishnah 1) – all of those to whom they would give a white [slip of paper] to remove the ashes from the Altar, would immerse prior to the superintendent’s coming and afterwards they would take a lottery between them, and the one to which the lottery comes (i.e., the one who wins) goes up and removes the ashes. And the order of the lottery and its actions is explained in Tractate Yoma, Chapter 2.
+
+Mishnah 3
+
+פשפש (wicket) – small opening that is within the body of the lare opening, and through it they wouold enter from the House of the Hearth to the Temple courtyard.
+אלו – they would walk in the parlor/covered place in front of the house in the Temple courtyard in the eastern direction. For the parlors/recesses were around the Temple courtyard from the inside, with pillars going out beyond the walls of the Temple courtyard, and from the pillars until the walls of the Temple courtyard, there was overhanging boughs/twigs on top of them and they are called in the foreign language PRITIKAN (i.e., Porticos), and from the pillars towards the outside it was without overhanging boughs/twigs, and he Altar was in a place without overhanging boughs. And they were divided into two divisions/parties, in order that they would check and see all of the sacred vessels, that all of them will be in their places in peace. And they would walk on the parlors that were made in the northern direction, these walk on it on the eastern half and those walk on it on the half of he western side until they come in contact with each other in the place where they make the cakes of the meal of offering of the High Priest, who would bring each day half of it in the morning and half of It in the evening (see Leviticus 6:13-14 and Tractate Menahot, Chapter 4, Mishnah 5), and this was near the Nicanor Gate, and there they would say “Shalom” to each other, everything is “peace/Shalom,” meaning to say, we found all of the utensils in peace and no utensil was missing.
+
+Mishnah 4
+
+הזהר של תגע בכלי – in the coal-pan which is a sacred vessel, for a person is not permitted to draw close to the Altar nor to any [Divine] Service until he sanctifies his hands and his feet.
+במקצוע (corner) – in the corner-piece.
+בן קטין – this was the name of the High Priest who made the wheel work (a machine for sinking the wash basin (the laver for the Kohanim in the Temple courtyard) into the well (see Tractate Yoma, Chapter 3, Mishnah 10 and Tractate Tamid, Chapter 3, Mishnah 8). It was a revolving wheel that through it the wash basin was sunk into the cistern, so that their waters would not be invalidated/unfit for use by being kept overnight, because anything that was sanctified in a sacred vessel is invalidated/unfit for use by being kept overnight, but when the wash basin was sunk into the cistern, its waters were not invalidated. But Maimonides states, that the wheel work which is a utensil surrounding the wash basin, that was not sanctified in the Temple vessel, and there they would leave the water at night in order that it not become sanctified and would be invalidated overnight.
+מהאכלות הפנימיות (the thoroughly lighted coals in the center) – the coals that are in the center of the fire that were well consumed/burned up to be ashes.
+צבר את הגחלים על גבי הרצפה (he heaped up the cinders on the pavement) – because it is written (Leviticus 6:3): "ושמו" /”[and he shall take up the ashes to which the ffire has reduced the burnt offering on the altar] and place them beside the altar,” and we expound [Tractate Temurah 34a], “and place them” – all of it, and “place them” – so that it should not scatter.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+ראוהו אחיו – to him that removed the ashes on the altar.
+שירד – from the a;tar amd [it the coals on the eastern side.
+והם רצו וכו' וקדשו ידיהם ורגליהם – in order to perform the Divine Service.
+סונקים (press them) – remove them, from the language of shaking and moving about. And similarly, like a stuffed goat {Tractate Pesahim 3b], a goat that is tired as a result of the shaking and the goring that they gore one another, even here, they stuff/choke from the movements and they turn them over in the water pipes to the sides of the altar.
+בסובב על הכבש (on the circuit by the ramp) – meaning to say on the ramp, that is opposite the circuit (i.e., a sort of gallery around the altar for the Kohen to walk on).
+
+Mishnah 2
+
+החלו מעלין באפר – afer they had piled up [the ato th sides or to surround the limbs and fat-pieces that had not been consumed, they would pull the ashes with trowels that were in their hands and bring them up to the pile (i.e., the place on the altar where the ashes were piled up, like a kind of large pile of ashes that was in the center of the altar heaped up and made like an apple.
+פעמים עליו בשלש מאות כור – an exaggeration is taught, for never did they leave three hundred Kor to be upon it.
+וברגלים לא היו מדשנים אותו – they would not removethe ashes outside, even thogh it was a great deal on the altar.
+מפני שהוא נוי למזבח – so that it would appear that there were man sacrifices on the altar.
+מימיו לא נתעצל – meaning to say, that which was so many ashes, not on account of the laziness of the Kohanim, but rather as an ornament and to demonstrate that many sacrifices were offeed on the altar.
+
+Mishnah 3
+
+מעלין בגזרין (heaping up pieces of wood) – two long and planed wood they would put into the length of the pile of wood in the altar, as it is written (Leviticus 6:5): “every morning the priest shall feed wood to it,” which teaches that it requires two pieces of wood (e.g., the word עצים – in the verse is in the plural).
+וכי כל העצים כשרים למערכה – as it is taught (in this Mishnah): “they began heaping up pieces of wood” plainly/undefined, and it doesn’t explain from what species of tree were these pieces of wood. And it responds, affirmatively, meaning to say, that everything is valid except for olives and [grape] vines, which ae prohibited because of the cultivation of the land of Israel because they are laden with fruit/produce. But there are those who state the reason because they ae made into ashes immediately.
+מורביות (boughs) – branches of fig-trees, and especially bad fig-trees, that don’t produce fruit.
+עץ שמן – that makes the oil of the balsam tree. But I heard that it is a tree that they call PINO in the foreign language, and TZINUBOR in Arabic. But even though it is an eatable tree, there is no need like that of the vine and the olive, therefore, they did not forbid it because of the of the settlement of the land of Israel, in the manner that they forbade the vine and the olive.
+
+Mishnah 4
+
+מערכה גדולה – because there is another pile of wood on the altar in the Temple, they called this the large pile of wood. There were three piles of wood on the altar every day, the first was the large pile of wood where they would burn on it the daily [morning] offering/תמיד; and the second was a lesser pile than it which was called the pile of wood of the incense, that they take from it coals with a coal-pan for the incense which they offer in the morning and at twilight, and third is not used a all other than for the establishment of the fire, as it is written (Leviticus 6:5): “The fire on the altar shall be kept burning, [not to go out],” this is the pile for the establishment of the fire.
+וחזיתה מזרחה – its appearance which is the opening and the window of he pile of wood on the altar, to the eastern side of the altar.
+וראשי גזירין – the insides were long until they would touch the “apple”/place on the altar where the ashes were piled up.
+את האליתא (wood of the fig tree, used as kindling wood on the altar) – they insert dried branches/twigs used for fuel and thin chips between the big pieces to kindle the fire. And the word אליתא is the language of tail/fat-tail, named for the tails of the fire-brands.
+
+Mishnah 5
+
+בררו משם – from between the place of he wood.
+בעומד חמש סאים (an amount of five Seah of cinders) – in that pile on the altar of incense like five Seah of burning coals, that from them he would take coals out with a pan (see Tractate Yoma, Chapter 4, Mishnah 4) for the needs of the incense.
+בעומד – like by mere estimate/sight (באומד).
+ובשבת בעומד שמונה סאים – because they need more burning coal for the two dishes/censers of frankincense of the show-bread [on the table of the Sanctuary], that they would offer up as incense from one Shabbat to the next.
+מחזירין אותן למערכה – and they would be burned there on the sides of the large pile of wood on the altar.
+ובאו להם ללשכת הגזית – to perform the lotteries.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אמר להם הממונה בואו והפיסו – take an allotment [by counting out a certain number on the raised fingers of those among whom a decision is to be made]. This is the lottery that is explained in chapter 2 of [Tractate] Yoma [Mishnah 2].
+מי שוחט – even though ritual slaughtering is ritually permitted by a non-Kohen (literally, “foreigner”), for it is the beginning of the Divine Service of the daily offering and is beloved to them, for if they don’t take an allotment, they will come to quarrel about it and they will come to danger (i.e., loss of life).
+מי זורק – who receives the blood, he is the one who sprinkles, for the essence of the sacrifice is the sprinkling, and for that reason, it (i.e., the Mishnah) took it.
+מי מדשן מזבח הפנימי – the person who clears the ashes from the inner court is he one who offers the incense. And since the removal of the ashes is the beginning of the Divine Service of incense, it (i.e., the Mishnah) took it. And similarly, the removal of ashes from the Menorah/candelabrum is the beginning of the kindling [of the Menorah]. And the removal of the ashes of the inner altar and the Menorah would precede the slaughtering of the daily offering. But that it (i.e., the Mishnah) mentions in the order of the allotment – the slaughtering and sprinkling at the opening clause is beause they are the essence of the Divine Service.
+העוקץ – the tail.
+החזה – all [the permitted fat] that sees the ground.
+והגרה – the place where it ruminates/chews the cud, is [in] the neck, and through it, the windpipe is attached with the liver and the heart.
+זכה מי שזכה – he who won the allotment sprinkles the blood and the one nearest him slaughters. But even though the slaughtering precedes the reception of the blood, nevertheless, because the Divine Service of the sprinkling is greater than the slaughtering, for the slaughtering is ritually permitted by a non-Kohen (literally, “foreigner”), which is not the case regarding the sprinkling, therefore, the one who is first found worthy (i.e., “the winner”), when the allotment arrives to him in sprinkling, and he second nearest him in slaughtering, and the third who removes the ashes from inner altaer and offers the incense, and the fourth removes the ashes of he candelabrum and kindles the lights, and the fifth raises up the head and leg for the lamb, and the sixth the two hands, and the seventh, the tail, which are the tail and the foot, and eighth is the breast and the chewing of the cud/ruminant, and the ninth – the two walls, and the tenth, the insides, and the eleventh, the fine flour of the meal offering of the libations, which is offered with the daily offering, and the twelfth are the sort of cakes of the High Priest, and the thirteenth is the wine of libations. All of these thirteen Kohanim leave with one allotment that is described in chapter two of Tractate Yoma (Mishnah 2).
+
+Mishnah 2
+
+צאו וראו – on the high place that they had in the Temple.
+זמן השחיטה – for ritual slaughtering is disqualified at night, as it states (Leviticus 19:6): “It shall be eaten on the day/ביום that you sacrifice it, [or on the day following],”
+ברקאי – the morning light shines and has broken through from end to end.
+האיר פני כל המזרח (the whole eastern horizon is light) – that he would not say anything until the entire eastern horizon is lightm, for it is not enough tha it is light only like a point, and the Halakha is according to Mattia ben Shmuel.
+עד שיהא בחברון – those who are standing below ask him, has the light reached Hebron? And he answers, “yes,” And in order to mention the merit of the forefathers that are buried in Hebron we say this.
+
+Mishnah 3
+
+משלכת הטלאים – the chamber/office where the lambs of the daily offering/תמיד were.
+לשכת החותמות – of those who take fine flour for meal offering and wine for libations, for they would go near the superintendent appointed over the seals and give him the money according to the libations that he requires, and he gives him a seal and he brings the seal to the superintendent over the libations and he receives from him libations. And the chamber that the superintendent sits in is called the chamber of the seals. And in Tractate Shekalim (see Chapter 5, Mishnah 3), it explains that there four seals in the Temple and it was written on them: “calf, ram, kid and sinner” When he brings the seal that is written on it, “calf,” it is known that he gave money for the libations of a bull. [When he brings the seal that is written on it] “ram,” it is known that he gave money for the libations of a ram, for the Aramaic translation of a ram is דכרא /male of the flock (ram). [When he brings the seal that is written on it], “kid,” it is known that he brought the money for the libations of a lamb. [When he brings the seal that is written on it], “sinner,” it is known that he brought the money for the libations for a leper.
+לשכת בית המוקד – on account of the fire that is always burning there.
+
+Mishnah 4
+
+תשעים ושלשה כלי כסף וכלי זהב – it is not explained why it was necessary for the number of these utensils. But in the Jerusalem Talmud in the Tractate Hagigah, they said that it corresponds to the ninety-three mentionings [of the Divine Name] in the prophecies of Haggai, Zechariah and Malachi.
+השקו את התמיד – [they gave the lamb to be slaughtered as the daily offering water] near the time of its slaughtering, in order that its hide will be straightened out/become flat nicely.
+בכוס של זהב – there are those who state that an exaggeration was taught, for it (i.e, the cup that the lamb drank from) was not made of of gold, but of a fine copper that like gold, and there are those who stated that it was a cup actually of gold, for there is no poverty in the place of wealthy splendor.[to demonstrate the greatness and honor attributed to the place].
+אע"פ שמבוקר – the daily offering requires inspection from physical defect four times prior to its slaughter, simila to the Passover lamb.
+
+Mishnah 5
+
+לצפונו 'ל מזבח – for the daily offering is a burnt offering and the burnt offering requires [offering] in the north.
+שמונה עמודים ממסים – low columns of stone [that are small].
+ורביעית של ארז – square pieces of cedar were on the columns.
+אונליות (hooks) – similar to hooks; ANTZINISH in the foreign language.
+ושלשה סדרים (three rows) – of hooks, it was this one above that one in all the pieces of the tree, to suspend/hang large animal or a small one.
+על שלחנות של שיש שבין העמודים – for on them they would rinse the insides and it was possible to make them out of gold, for there is no poverty in the place of wealth/splendor, but they did not make them of anything other than marble because the gold shakes and smells bad, but the marble is cold and cools off and preserves it so that it does nor become putrid.
+
+Mishnah 6
+
+הטני – it is the language of (Deuteronomy 26:2): “[you shall take some of every first fruit of he soil, which you harvest from the land that the LORD your God is giving you], put in a basket.” It is similar to a basket but its mouth is wide.
+והכוז (oil vessel – in the shape of a large wine cup) – a ladle; in the Arabic language they call it ALCUZ.
+שני מפתחות – to open two locks that are on the northern wicket.
+תרקב (three kabs, a dry measure) – a utensil that holds three kabim, and the language of “tarkav,” is two [kabim] and a kab, and it was similar to a tarkav, but it didn’t hold other than two kabs and a half, and it was of gold.
+אחד יורד לאמת השחי – the northern wicket as is taught in the Mishnah further on (see Mishnah 7): “He came to the northern wicket/door.” It had wo locks, the one was below, inside at the bottom of the opening, and the Kohen that wanted to enter, would put in his forearm into the hole in the wall until his armpit and open it with his hand through the inside, and the other [lock], he opens with a key immediately without effort like all the other openings.
+כיון (directly) – like [Tractate Pesahim 37a – Bartenura, at least as published in the standard יכין ובועז edition of the Mishnah, states that this quote is on Pesahim 37b]: “he may form the dough in a mould and attach it to the cake directly” (i.e., well-fitting without loss of time), meaning to say, quickly without trouble.
+
+Mishnah 7
+
+ושני פשפשין היו לו לשער הגדול – this is the gate of the Temple/the hall containing the golden altar. And it had doors at the beginning of the beams of the wall that was six cubits thick, and other doors at the end of its beams towards the inside. These two wickets/doors had two small openings, one from the right of the large gate and one from its left, a bit distant from the gate. On that which was in the south, it is written (Ezekiel 44:2): “This gate is to be kept shut and is not to be opened” refers to the future, and from something undefined such it was in the Jerusalem Temple, but the wicket that is in the north, he would open it through a hole near it where one inserts his hand until the armpit and bends his hand inside, and through another lock that is there, it is opened immediately without effort.
+ופותח הפשפש ונכנס משם לתא (to the cell/compartment back of the Holy of Holies) – and it is one chamber open to the hall containing the golden altar.
+ומן התא נכנס להיכל – and he goes in the cavity of the hall containing the golden altar until the large gate that is at the end of the beams of the wall from the inside and opens it and he comes to the second gate and stands inside and opens it.
+נגר (door-bolt, pin fitting into sockets top and bottom) – a bolt that breaks through from one end of the door to the [other] end of the door. Another explanation, the נגר is a peg/nail (i.e., something fastened) that is wedged in in the back of the door in an incision in the lintel/door-sill.
+ואת הפותחות – the locks and the enclosures.
+
+Mishnah 8
+
+מיריחו היו שומעים קול שע הגדול – and from Jerusalem until Jericho is ten Parsangs (see Tractate Yoma 39b) [equivalent to approximately twenty-five kilometers].
+מגריפה (the name of a musical instrument in the Temple) – a species of musical instrument that was in the Temple, having ten holes, each one of them producing one kindred kinds of music, and its sound could be heard from afar.
+בן קטין (he appears also in Tractate Tamid, Chapter 1, Mishnah 4) – the name of a man ho was a High Priest, ad he made a wheel-work for the wash-basin to sink it into the well/cistern, so that there its waters would not become unfit for use by being kept overnight, for every thing that was sanctified in the Temple vessels became unfit for use by being kept overnight, and when he would depart, and would become one who immersed himself that day [but ineligible to resume eating heave-offering until after sunset), and they would raise him up from the cistern to sanctify his hands and his feet, the sound of the wheel would be heard until Jericho.
+גביני כרוז – a Kohen whose name was Gevini, who would announce/cry out each morning in the Temple: “Arise, Kohanim, for your Divine Service.”
+חליל – TZALNITZLISH in the foreign language; MIZMOR in Arabic, and its sound can be heard from afar. There are those who say PIPRI in the foreign language.
+צלצל – TZIMBALI in the foreign language.
+מכוור – name of a place.
+
+Mishnah 9
+
+ובאחרונה – for there wasn’t only just a little big of ashes, and he was not able to take them in handfuls, he swept the rest of the ashes into the basket.
+והניחו – in the basket there and then he left. But immediately, he would not remove it, for since he had to put the ashes near the Eastn Altar like the removal of the ashes of the Menorah, he waits until after the sprinkling of [the blood of] the daily offering, which he would make the preparations of the two lamps and finish the completion of the removal of he ashes of the Menorah, and then both of of them would remove this basket and that oil vessel and pour the ahses into one place near the altar and they are absorbed there in their place.
+ומצא שתי נרות מזרחיות דולקים – this Tanna/teacher holds that the Menorah is placed in the aeast and west. And sometimes that he finds also the rest burning, and it (i.e., the Mishnah) took [the words] “the two eastern lights flickering” because the rest of the lights, even if they are burning, he puts them out and removes the ashes, but these two lights/candles, if he found them flickering/burning, he does not put them out, and further, because it teaches in the concluding segment [of the Mishnah] “that if he found that they had gone out, he cleaned them and lit them from those which were [yet] flickering/burning,” but with the rest of the lights, if he found that they had gone out, he does not re-kindle them until the evening.
+מדשן את השאר – five lights/candles for the west side, he removes from them the old oil and the old wick and the ashes, and places everything in the oil vessel, and puts new oil and a new wick, and after the slaughter of the daily offering and the sprinkling of its blood, he removes the ashes of the two eastern [lights]/[candles], and places in them 0il and a new wick. But surely, when he stops the preparing with the slaughter of the daily offering and the sprinkling of its blood and he doesn’t prepare all of them together, because it is written (Exodus 30:7): “[On it Aaron shall burn aromatic incense:] he shall burn it every morning when he tends the lamps,” the Torah stated that part of the preparation for the two cows, and perform the preparation of the five candles/lights in the first clause of the Mishnah and then he returns with the preparation of the two lights/candles, because for since that he began, he did most of it. But that which he didn’t do six [of them] and then return to do one, because it is written (ibid.), “when he tends the lamps, the preparation [is not] less than two candles/lambs. And these words are at a time where there is no miracle, as, for example, after Shimon the Righteous died. But prior to Shimon the Righteous dying, the western light/candle always burned/flickered through a miracle, as it is taught in a Baraita (Talmud Shabbat 22b) : from outside the curtain of the Pact (see Leviticus 24:2-3), the testimony is that God’s presence rests upon Israel, this is the western candle/light that we place in it oil according to the measure of its fellow and from it he would begin and from it he would conclude, for when he came to prepare the two eastern lights/candles, he would not remove the ashes other than from the first candle/light alone and prepare it, but he leaves the second light/candle that is adjacent to it burning/flickering until the evening when he kindles he lights/candles, and from it candles all of the other lights/candles, but after he kindled the rest of the candles/lights, he prepares it and removes the ashes for this candle in the evening and kindles it. But even though it is written (Exodus 30:7) “when he tends the lamps,” that there is no tending less than “two,” this is more preferable that he didn’t tend to other than one light/candle from the two eastern candles/lights/lamps and to leave the second lamp/candle/light burning so that he would not tend to it until the evening, in order to publicize the miracle that he always kindles. But if even that he tends five [lights/candles/lamps] that are on the western side of first, and not the five of the eastern side anad at the end the two of the western side, and from them, he would have to kindle, but he doesn’t do this because it is written (Leviticus 24:2-3): “for kindling lamps regularly. [Aaron shall set them up in the Tent of Meeting] outside the curtain of the Pact [to burn] from evening to morning before the LORD regularly,” the Torah stated, set up a fixed lamp/candle/light to kindle from it all the rest of the candles, and which is this? The second candle/light/lamp of the eastern side, for when he ascends in the hall of the golden altar, it is that candle/lamp/light that he approaches first, but we don’t forgo the occasion to perform a religious act, but one could say that in this, the miracle was established and it was fixed to kindle from it. But, with the first light/lamp/candle, it is impossible, for behold it is written (ibid.,): “before the LORD”, from that candle of the side of God’s presence, which is the the western side, but the first candle/lamp/light is not called, “before the LORD.”
+מצאן שכבו – the two eastern ones (i.e., candles/lamps/lights). As, for example, after Shimon the Righteous died.
+מדשנן ומדליקן מן הדולקים – not that he would put a new wick and new oil, in the manner of taking care of/preparing the lights/lamps/candles, for always, we don’t prepare the two eastern lights/candles/lamps other than after the slaughtering of the daily offering in order to interrupt between the preparation of the five to the preparation of the two, but rather, we cleanse them, that is, we remove the ashes that are at the head of the old wick, and lift it up and kindle it, in order that it be interruption between preparing the five candles to the two be well recognized. But if the candles/lights/lamps are not burning, we kindle them from the altar of the burnt offering.
+ומדשן את השאר – this is the preparation of the five candles/lamps/lights, that we place a new wick and new oil and leave them extinguished until the evening when he comes and kindles [them]. But he removes the ashes from here and it is not like the removal of the ashes of the two eastern [lights] that is above. But after the slaughtering of the daily offering and the sprinkling of its blood, he returns and removes the eastern ashes and places oil and and a new wick and leaves it until the evening extinguished. But a second candle/light/lamp which is called, “western” just like this, he cleans and removes the ashes and the old wick and puts in new oil and kindles it from the altar of the burnt offering in order to kindle from the lamps/candles/lights in the evening, the others that the western lamp/candle/light was fixed to kindle from it other candles/lamps/lights, and therefore, also he kindles if he found it extinguished prior to the slaughtering of the daily offering, since he needs nevertheless, to kindle it when he comes and prepares after the slaughtering. Such I found the explanation of this Mishnah in the commentary of our Rabbi, Baruch bar Yitzhah, and he is the clearest of all of the commentaries. But the words of Maimonides are very astonishing, and also what he thinks in that the preparation of the candles/lamps/lights is their kindling, and when he would kindle the lamps/lights of the entire Menorah in the morning, as he kindles it in the evening, it is an exalted hidden thing/miracle in my eyes, but I did not hear nor did I see any of my Rabbis who think thus.
+ואבן היתה לפני המנורה – because the Menorah is eighteen handbreadths high and it was necessary to ascend to a high place in order to prepare the lamps/lights/candles.
+ובה שלש מעלות – corresponding to the three ascents that are written regarding the Menorah (see Numbers 8:2, Exodus 25:37 and Exodus 27:20): "בהעלותך את הנרות"/”when you mount the lamps; "והעלה את נרותיה"/”the lamps shall be so mounted;” "להעלות נר תמיד" /”for kindling the lamps regularly.”
+והניח הכוז ויצא – until after the sprinkling of the blood of the daily offering for then he makes he preparations of two lamps/candles/lights and removes it, and then his neighbor removed the basket. And when they removed them, they bowed down (according to Tractate Megillah 22b – this is the spreading of one’s hand and feet on the floor), at the conclusion of the Divine Service, but not now, fo still their Divine Service was not completed.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+לא היו כופתין אותו (they did not twist/tie together the four feet of the lamb) – of the daily offering with two front hands to themselves or the two legs to themselves, in order that he should not act like the religious practices of the heathens, for such they would do when they performed slaughtering for idolatry (see Talmud Tamid 31b).
+אלא מעקידין אותו – the hand with the foot, like the Binding of Isaac.
+ראשו לדרום – it was slaughtered on the north side of the altar (see Leviticus 1:11) , according to the law of the burnt-offering, and he would turn its head to the south, and its face to the west, so that if it would sprinkle excrement, it would not be adjacent to the altar.
+של שחר – the daily-offering sacrifice was slaughtered on the northwestern corner, because in the morning, the sun is in the east and shines opposite it to the west, and the Biblical verse states (Numbers 28:3): “as a regular burnt offering every day, two yearling lambs without blemish” corresponding to the day for the day (שנים ליום), meaning to say, corresponding to the sun, for the sun is called daylight.
+ושל בין הערבים – that the sun is in the west and shines opposite the east, it was slaughtered on the northeastern corner.
+בטבעת שניה – far from the altar, because the altar was high and would obscure everything. But Yohanan the High Priest established six orders of rings, in each order, four rings, for twenty-four priestly divisions, and they were established on the floor and made like a bow, and since they would not tie together the daily offering, as it is taught at the beginning of our chapter, they would bring in the neck of the animal in those rings at the time of the ritual slaughtering and would wedge in the head of the ring in the ground.
+ונותן מזרחית צפונית – first. After he slaughtered the morning burnt-offering in the northwest corner, he would go to the eastern side and stand on the ground and sprinkle the blood in the utensil below from the SIKRA/red paint and place two gifts which are four, one which is like two on the northeastern corner, and he would go to the southwestern corner and place one which is like two on the southwestern corner.
+
+Mishnah 2
+
+לא היה שובר את הרגל – like the manner in which the slaughterers would do when they cut/sever the leg with the flesh that is upon it, but rather, they make an incision from under the knee and its surrounding parts that is sold with the head and they suspend it and flay the leg with the the rest of the animal. But surely it comes to tell us that the knee is included in the flying.
+ערכובו (ham) – like the knee (the inner part of the knee).
+מרק את ההפשט (stripped off the hide) – for behold it was not flayed other than to the breast and the hide was still attached to it.
+נטל את הפדר – [forbidden] fat.
+נותנו על בית השחיטה – this is the way of honor/respect of above (i.e., God), so that he would not see the soiling/staining of the blood from the ritual slaughtering.
+והכרס מדיחין אותה – from the secretions/excrement that is within it, separately.
+בבית המדיחין – a chamber that was in the Temple. But they would not rinse it with the rest of the innards, so that it would not become soiled.
+שלשה פעמים – since the feces do not come out from them other than with pressure, because they are thin.
+במיעוטה – at the very least. But if he wishes to supplement rinsing them more than three times, he increases it.
+
+Mishnah 3
+
+ואצבע הכבד (the lobe of the liver) – he would separate from the liver.
+ולא היה מזיזה ממקומה – to the lobe of the liver from its place, for it was offered with the haunch and the tail, and the liver was with the right rib, and the lung with the throat/larynx with the wind-pipe and two ribs with it, as will be explained shortly.
+דופן ימני – he cuts/severs near the spine/backbone, but he leaves two ribs above the spine/backbone and two ribs below the spine/backbone.
+והרגל של ימין בשמאלו (the right hind-leg in his left hand) – and even though he brings limbs to the ramp of [Divine] Service, and [Divine] Service is invalidated on the left side, since it is not indispensable to atonement, it is permissible as is brought in [Tractate] Yoma.
+ובית עורו לחוץ (and the flayed end outward) – the place where they flay the hide which is near the heads of he fingers.
+בזך – It is the Aramaic translation of (Numbers 7:14): “one ladle” – one dish, vessel, censer.
+השביעי בסולת – for the meal-offering of libations that is with the daily-offering
+בחביתין – the meal-offering of cakes of the High Priest, half of it in the morning and half of it in the evening that is offered every day (see Tractate Tamid, Chapter 3, Mishnah 1). But that they interrupted for cakes between the fine flour and the libations that are the needs of the daily-offering is because he name meal-offering is that both fine flour and cakes have the title of a meal-offering, for that reason both are explained together.
+מחצי ולמטה במערבו – but not from the upper half of the ramp, in order that it would be recognized when one goes to the altar from when they return after the recitation of the Shema. But especially on weekdays, they would place the limbs of the daily-offering in the west, to the side of the Divine Presence, but on Sabbaths of the Additional Offering/Musaf, where the obligations of the day were in the west, the parts of the daily-offering were in the east, as is explained in the Tractate Sukkah, in Chapter [Five] of the Flute/החליל [51b – and Tractate Skekalim, Chapter 8, Mishnah 8].
+לקרות את שמע – and all the rest of the blessings, as is brought further in the next chapter (Chapter 5, Mishnah 1).
+
+Chapter 5
+
+
+
+Mishnah 1
+
+אמר להם הממנונה וכו' – in the first chapter of [Tractate] Berakhot [11b], it is defined/explained that it is “Ahavah Rabbah”/”With great love.” But after the breaking forth of daylight and the shining of the sun, we recite [the blessing] “Yotzer Or”/”Who created light.” And the order of the blessings is not indispensable.
+קראו עשרת הדברים – because they are the essence of the Torah. But it was by law that they would read them every day, even in the country (i.e., outside of the Temple/Jerusalem), but they (i.e., the Rabbis) abolished them because of the seditious talk of the sectarians/heretics who would say that only these alone were given at Sini and not the rest of the orah (see Tractate Berakhot 12a).
+והם ברכו שלשה ברכות – And which are these three blessings? “Emet V’Yatziv”/”True and Enduring,” and the Divine Worship (see the seventeenth blessing of the weekday Amidah – which is also the fifth blessing of the Amidah for Sabbaths and Festivals), and the Blessing of the Priests through only the reading of the [Biblical] verses, but not the raising of the hands to pronounce the Priestly Blessing, other than after the offering up of the daily offering and the incense, as we have stated in this chapter (see Tractate Berakhot 11b in the Tosafot, s.v. וברכת כהנים), but today, they don’t make these blessings other than in order that the daily offering will be accepted with favor, and they do not take leave from the Shemoneh Esreh prayer with this.
+מוסיפין ברכה אחד – when the division of duty of Priests and Levites that is departing says to the division of duty that is entering (see Talmud Berakhot 12a): “May He who caused His name to dwell in this house, let dwell among you love and brotherhood, peace and friendship,” for on every Sabbath day, one division of duty would enter for Divine Serveice and the past division of duty would leave.
+
+Mishnah 2
+
+חדשים לקטורת (those new to the preparation of incense] – whomever was not found worthy of/won in [offering the] incense all of his life, should come and take a lot. But they did not leave for someone had been found worthy once to repeat it, because it makes one wealthy, as it is written (Deuteronomy 33:10-11): “They shall offer You incense to savor [and whole-offerings on Your altar]. Bless, O LORD, his substance [and favor his undertakings],” therefore, they do not let a person repeat it/do it again in order that that everyone will become wealthy and blessed through
+חדשים עם ישנים – because it states regarding the incense, the new [participants] specifically, it (i.e., the Mishnah) stated here, the new with the old, meaning to say, whomever won the lottery in other times and those who never won, should come and participate in the lottery.
+הוא המעלה אותם לגבי מזבח – and there wasn’t a lottery here. But the Halakha is not according to Rabbi Eliezer ben Yaakov (which is “unusual,” since we know about him: משנתו קב ונקי/that his teaching is “only a little in quantity/ a Kab, but well-sifted” (see Tractate Eruvin 62b).
+
+Mishnah 3
+
+מסרום לחזנים – those Kohanim who prepared themselves but did not win in the lottery, were wearing the priestly garments, would send them to the ministers, meaning the sextans that are engaged with the needs of the Temple in order that they can strip the holy clothing that is upon them.
+ולא היו מניחים עליהם אלא מכנסים בלבד – and they wear weekday clothing, and afterwards, remove the undergarments and leave all the priestly clothing and leave.
+וכתוב עליהם תשמישי הכלים – the windows upon which there are the undergarment, is written upon them, “undergarments,” and those that are written upon them, “the priest’s undercoat,” is it is written on them “priest’s undercoat” and similarly for the “priest’s turban,” and the “belt.” But the order of the wearing of the clothing, the undergarments are first, to all of the rest of the rest of the holy garments, as it is written (Leviticus 6:3): “[The priest shall dress in linen raiment,] with the linen breeches next to his body,” so that there Is no thing that precedes the undergarments, and afterwards, the priest’s undercoat, and that he girds himself with a belt, and afterwards, he puts on the priest’s turban.
+
+Mishnah 4
+
+בזק – a small spoon.
+מלא וגדוש קטורת – and it was within the large spoon. For if there wasn’t the large [spoon], since the small one was overflowing/heaped up, the incense would scatter to ground while he was walking. But with the large spoon alone, it was not sufficient, for it was honor towards above (i.e., Heaven) to empty from the overflowing spoon on the coals at the time of he offering [of the incense].
+וכסוי היה לו – to the vessel/dish/cense
+מטוטלת (pad or cushion made of cloth) – My Rabbis explained that it was similar to a ring that was a cover from above, and through it he would carry the cover and remove it from upon the small spoon. But in the Arukh it explains that a מטולטת is a piece of cloth, like מטולטת in the chapter [five of Tractate Shabbat, Mishnah 3]: “In What Does an Animal Go Out [on the Sabbath],” that the camel should not be taken out [on the Sabbath] with a pad on its back, that was placed upon the cover of the dish/vessel, like a scarf for beauty.
+
+Mishnah 5
+
+מי שזכה במכתה (he who won the right to the ashes with the coal-pan)- to bring the coals to the golden altar. And there was no lottery in this, but whomever won with the incense through the lottery states to that person who is with him, “you merit with me in the coal-pan” (see Tractate Yoma 25b – that according to Rabbi Yehuda, there was no lottery with the coal-pan, but that the person to the right of the winner of the incense was asked to join him).
+וחתה (and took the coals out with a pan) -from the thoroughly lighted coals in the center (see Tracate Tamid, Chapter 1, Mishnah 4) we don’t read here, for they are close to the ashes, for on the contrary, those coals that were thick and burning he would take out with a pan.
+ןעירן בשל זהב (and he emptied them out into the [firepan] of gold) – but he would not take the coals out with the golden pan, in order that the it would not be ruined, for the Torah had compassion on the money of the Israelites.
+נתפזר ממנו כקב גחלים – for he would take the coals out with the silver pan of four Kabs and empty them into that (i.e., the pan) of gold which is three. , and in order that that he would bring it full, he would empty it at the end, tand this is the manner of cleansing of above.
+מכבדן לאמה – to the water channel that was in the Temple courtyard, so that the Kohanim would not scalded.
+ובשבת – that it is prohibited to put out the flame.
+כופה עליהן פסכתר (cover them with a large pot) – one large utensil. The Aramaic translation of its pots isפסכתרוותיה /its large vessels/pots.
+לתך – one-half of Kor, fifteen Se’ah, and the Kor is thirty Se’ah.
+שתי שרשרות היו בה – on the large pot. One from this sides and one from the other side, because through it they lower the ashes from above the altar, as we said nearby, and when they lower it full of ashes through the ground of the ramp which is slanted, one Kohen in front of him pulls it with the chain and one Kohen who was above from the large pot and grabs hold of the chin that is before him, so that it will not roll on the slope of the ramb.
+ועל הרץ – that is found in the Temple courtyard on the Sabbath, we cover it with a large pot in order that the Kohanim will not be defiled with it. We are not able to remove it from there on the Sabbath, for on such an act as being out of harmony with the celebration of the Sabbath, they (i.e., the Rabbis) decreed, and even in the Temple. But especially, when it is found in the Temple courtyard, but if it ws found in the large hall of the golden altar or in the hall/porch leading to the interior of the Tempole, we remove it immediately, and even on the Sabbath day.
+
+Mishnah 6
+
+מגריפה (a sort of tympanum)- a large utensil that they would throw in order to produce a sound, and the sound that came out from it is used for three things that will be explained further on.
+כהן השומע קולה – if he wasn’t in the Temple courtyard.
+רץ ובא – to prostrate/worship with his Kohanim brethren.
+וראש המעמד (head of the priestly watch) – when he would hear the sound of the tympanum.
+היה מעמיד את הטמאים – of that priestly division who were not appropriate for [Divine] Service.
+בשערי המזרח – there are those who say in order to embarrass them and to inform that because of nocturnal defilement he is prevented from Service, in order that he should be careful another time. And there are those who state because of the suspicion, that they should not suspect him that for his labor he went and was prevented from Service, but they knew that because of an accidental defilement of a reptile or another matter he was prevented from [Divine] service. But Maimonides wrote that those with leprosy whose leprosy was already purified, he would place them at the Eastern Gate, in order that they would be ready to be designated to sprinkle upon them the blood of the guilt-offering
+
+Chapter 6
+
+
+
+Mishnah 1
+
+החלו – those who won the spoon of the incense and the coal pan of the coals to ascend on the steps of the hall leading to the interior of the Temple, for there were twelve steps to the hall. But in front of them, they would go first [to ascend]: whomever won the cleansing of the inner altar in order to to take the basket that was placed there, after it was needed to place the ashes near the eastern altar like the Menorah, he would wait until after the sprinkling of the daily offering, for the person who won the cleansing of the Menorah/candelabrum would make the preparations of the two lamps/candles/lights and finish the completion of the cleansing of the Menorah, and then both of them would remove – this one the basket and that one the oil vessel (in the shape of a large wine cup) and they would pour the ashes in one place near the altar eastward.
+והשתחוה ויצא – for now the Mitzvah had been completed.
+מצאו שכבה – as for example, after Shimon the Righteous had died, there was no miracle, whether it (i.e., the lamp) went out now after the slaughtering of the daily offering, or whether they found that it had gone out prior to the slaughtering of the daily offering, and they kindled, as we stated above in the first “The Superintendent said to them” (Tractate Tamid, Chapter 3, Mishnah 9), even though that now they found that it was still burning/flickering, since there was no miracle existing, they would put it out and clean its ashes in order to finish the preparation of the two lamps/candles/lights together.
+ומדליקו מעל מזבח העולה – for they would not kindle the western lamp/candle/light ever other than from the fire of the altar of the burnt offering, as it is written (Leviticus 6:6): “A perpetual fire shall be kept burning on the altar [not to go out],” and it is written (Leviticus 24:2): “for kindling lamps regularly”, above the outer altar it was kindled.
+ממעלה שניה – of three steps that were before the Menorah/candelabrum.
+והשתחוה ויצא – for his Mitzvah was completed.
+
+Mishnah 2
+
+צבר את הגחלים – that were in the coal-pan.
+על גבי המזבח – of the incense.
+ורדדן בשולי המחתה (he flattened – the heap of coals – with the bottom of the coal-pan) – in order that the incense would not fall from on top of the coals, therefore, he would spread [the glowing coals] and stretch them so that they would not be sloping/slanting this way or that. The Aramaic translation of וירקעו/he spread is ורדידו/flatten, stamp, beat. And he would offer it on the golden altar, but not within the coal-pan. But the incense of Yom Kippur, he would place the cals within the coal-pan, and upon it he would offer it, for there is no flattening/stamping of the coals on Yom Kippur.
+
+Mishnah 3
+
+ונותנו – into the spoon.
+לאוהבו – that came with him to the hall containing the golden altar for this this purpose. If there scattered from incense that was in the dish/vessel into the pan/censer, because the censer/dish was full and overflowing, and sometimes, it would fall from him into the pan/censer, he would give the incense to his friend/fellow when it had scattered into the palm of the handfuls of the person offering the incense.
+ומלמדין אותו – because he had never offered incense before, as is taught in the Mishnah above (see Tractate Tamid, Chapter 5, Mishnah 2): “Those who are new [to the preparation of] the incense, come and cast lots,” therefore, they had to teach him.
+שלא תתחיל לפניך לפניך שלא תכוה – he would pour the incense on the coals on the western side far from him, and when it would scatter to his side, he would heap it up, as we have stated in [Tractate] Yoma [49b] so that its smoke would delay in coming, and this is the honor/glory that he would tarry/delay during the [Divine] Service. And he would heap up and make a pile on the western side, and when he would come to drag the incense that is adjacent/near him, he would pile it up to the western side far from him, and he wouldn’t be burned from the incense that would be bunrf. Bu if he had made the pile in front of him, when he gathered the incense that had scattered outside of him and he brought it near him, it would be that his arm would be singed/burned by the gathering of the incense that is burning in front of him. That is what is taught in the Baraitha in the chapter [five of Tractate Yoma], “They brought out for him” [at the bottom of 52b] that he would gather in front of him which is outside of him.
+התחיל מרדד ויוצא (he flattened the heap of coals and went out) – meaning to say, immediately that he flattened the incense on top of the coals, he went out.
+פרשו העם – all of the Kohanim depart from between the hall with the golden altar and the Altar at the time of the offering of the incense, as it is written (Leviticus 16:17): “When he goes in to make expiation in the Shrine, no one else shall be in the Tent of Meeting [until he comes out],” all atonement is made holy, no person shall be in the Tent of Meeting, therefore, whether at the time of the incense, whether at the time of the giving of the blood of the bullock of the anointed Priest or the bull for an unwitting communal sin and the goats of idolatry, the Kohanim would leave from the area between the Entrance hall and the altar. But at the time of the offering of the incense of Yom Kippur, they would not leave other than from the hall containing the golden altar, because the incense of Yom Kippur was not outside in the hall of the golden altar on the golden altar, but rather in the innermost section in the house of the Holy of Holies, therefore, there is no need that they should leave from between the Entrance hall and the altar, other than from the hall of the golden altar alone.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+בזמן שכהן גדול נכנס להשתוות – in the great room with the golden altar, but we don’t call it coming in without need.
+באבנים טובות – that are the shoulders of the Ephod.
+הגביה לו את הפרוכת – that is hanging/suspended from the opening of the hall [leading to the interior of the Temple], for there weren’t doors at the opening of the hall, like the other openings in the Temple, obut rather only a curtain.
+
+Mishnah 2
+
+באו ועמדו – for after they blessed and read and did their Divine Service that is stated above, they came to the Ascent/steps in the front of the Temple Hall.
+עמדו הראשונים – these are the five Kohanim that had the utensils in their hands.
+וברכו את העם ברכה אחת – and theses are the three verses of the Priestly Blessing (Numbers 6:24-26), “May the LORD bless you and keep you;” ”May the LORD deal kindly with you and graciously with you;” “May the LORD bestow His favor upon you and grant you peace.” But we call it one blessing because they would not answer Amen after tehm between each verse in the manner that they do outside of the Temple/Jerusalem.
+את השם ככתבו – with a Yud, Heh, etc.
+ובמדינה בכינויו – with an Aleph, Daleth, etc. for we don’t mention God’s name as it is written other than in the Temple alone, as it states (Exodus 20:21): “in every place where I cause My name to be mentioned I will come to you and bless you.” They (i.e., the Rabbis) invert the order in which it is written and expound upon it: In every place where I will come to you and bless you – which is the Temple, there I will mention My name.
+כנגד כתפותיהם – because they require the raising of their palms, as it is written (Leviticus 9:22): “Aaron lifted his hands toward the people and blessed them,” and it is written (Deuteronomy 18:5): “[For the LORD your God has chosen] him and his descendants, [out of all your tribes, to be in attendance for service in the name of the LORD] for all time;” just as it is he regarding the lifting of the palms, even his descendants (literally, “his sons,) for all time.
+ובמקדש – when they bless the people with God’s ineffable Name, and the Divine Presence is above the second joints of their fingers, they raise their hands above from their heads.
+שאין מגביה את ידו למעלה מן הציץ – because the name of God is written on it.
+רבי יהודה אומר כו' – But the Halakha is not according to Rabbi Yehuda (see also Tractate Sotah, Chapter 7, Mishnah 6, where the latter sections this Mishnah is also repeated).
+
+Mishnah 3
+
+בזמן שכהן גדול רוצה להקטיר – that he offers incenses any time that he wants, and takes a portion when he wishes.
+למחצית הכבש – and he had tired a bit.
+וסמך עליו – because of the honor/prestige of the High Priest that his offering of the incense would be regarded as more important than the rest of the Kohanim.
+וזרקן – as we have expounded [on the verse] (Deuteronomy 12:27): “You shall offer your burnt offerings, both the flesh and the blood, [on the altar of the LORD your God; and of your other sacrifices, the blood shall be poured out on the altar of the LORD your God, and you sall eat the flesh],” just as the blood is sprinkled, so too the flesh is sprinkled (see Tractate Pesahim 47a).
+נשמט השני והלך לו – but the first [priest] remains there to receive the limbs from those who stretch forth their hands and to give them to the High Priest.
+בא לו להקיף את המזבח – the High Priest who was at the top of the ramp when he was in the south, walks around [in a circuit] in a rightward direction, for all of the turns that you make [in the Temple] must be towards the right (see Tractate Yoma 58b -and see also Tractate Zevakhim, Chapter 5, Mishnah 3, in terms of the order of the turns made), therefore, he would walk to the southeast and from there to the northeast, until he reaches the southwest, the place of the perforations/holes where the wine and the water that they perform the libations descend in them and from there go to the pits by the side of the altar in to which the remainder of the libations was poured which are the foundations, and there, the one Kohen stands and hands to him the wine for the libations, but the High Priest does not carry the wine with him, lest the wine become spoiled in the smoke of the pile of wood on the altar in the Temple when he walks around the altar, and while he is walking around, he turns [a piece of flesh on the altar] with a hook, that is, he drips limbs that were not consumed on the altar.
+But the rest of the Kohanim that perform the libations of the wine, walk going to the left from he ramp to the southwestern [corner] which is close to the ramp, as is taught in the Mishnah in Tractate Zevakhim, in the Chapter, “The Holy of Holies” (Chapter Six, Mishnah 3), “All of those who ascend the altar go up on the right (i.e. east) side and make a circuit and go down on the left, except for the one who does who goes up for these three things,” libations of the wine and the water and the burnt offering of the bird. The wine and the water so that they won’t be affected by the smoke. And the burnt offering of the bird also, so that it would not die in the smoke. But the High Priest that is similar to a member of the household, he has permission to go as he desires, what the rest of the priests are not allowed to do, and he also has permission to turn a piece of flesh with a hook without a lottery, he has to go around the altar in order to walk in a rightward direction.
+והסגן עומד על הקרן (the prefect/assistant stands on the corner) – near the High Priest who comes to offer libations.
+והסודרים בידו – to wave when the Kohen offers the libation. In order that the Levites will know, and that they will speak/break out through song, and Ben Arza know and he knocked/struck the cymbal, as it states nearby.
+על שלחן החלבים – two tables were in the western side of he ramp, one table of silver, where they put the Temple utensils, and one table of marble, where they put the limbs, and it is called, the table of the fats.
+בן ארזא – the nae of a person that strikes the cymbal, TZIMBAL in the foreign language.
+
+Mishnah 4
+
+בראשון לה' הארץ ומלואה – because it is the first [thing] in the act of Creation.
+בשני גדול ה' – for on it (i.e., the second day of Creation), the waters were divided and he firmament was placed between the [upper] waters and the lower [waters].
+בשלישי אלהים נצב בעדת אל – for on it (i.e., the third day of Creation), the dry land appears that upon it, the judges stand to administer justice.
+ברביעי אל נקמות – for on it (i.e., the fourth day of Creation), the son, and the moon and the stars were created that God, in the future, will be avenged from those who worship them.
+בחמישי הרנינו לאלהים עזנו – for on it (i.e., the fifth day of Creation), the living creatures were created that He who sees them (i.e., God) sing and praise to its Creator.
+בששי ה' מלך – for on it (i.e., the sixth day of Creation) the Creation was completed and on it, man was created who recognizes the Kingship of His Creator.
+מנוחה לחי העולמים – this Tanna/teacher holds like the one who stated that for six thousand years, there will be a world and one will be destroyed, and on account that in the seventh millennium, there won’t be anything but the Holy One, blessed be He, as it states (Isaiah 2:11): “None but the LORD shall be Exalted in that day,” therefore on Shabbat, we recite (Psalm 92): “A psalm. A song; for the sabbath day,” for the seventh millennium, as one day of the Holy One, blessed be He is one thousand years [for us].
\ No newline at end of file
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+Bartenura on Mishnah Tamid
+ברטנורא על משנה תמיד
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Tamid
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Tamid
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+בשלשה מקומות הכהנים שומרים בבית המקדש – because of the honor, and it is greatness to the Temple that it should not be without guards/watchmen, and three places we derive as it is written (Numbers 3:38): “Those who were to camp before the Tabernacle, in front, before the Tent of Meeting, on the east – were Moses and Aaron and his sons, attending to the duties of the sanctuary, as a duty on behalf of the Israelites...],” those who guard from one watch to another, which is a hint to three divisions of duty for priests [and Levites] in three places, but just as we find in the Tabernacle that the Kohanim, Aaron and his sons were guarding in it in three places, even so too in the Temple.
+בית אבטינס ובית הניצוץ היו עליות – [According to the Jerusalem Talmud, Tractate Yoma, Chapter 1, Halakhah 5, the chamber of the House of Avtinas (see also Tractate Shekalim, Chapter 5, Mishnah 1 and Tractate Yoma, Chapter 1, Mishnah 5 concerning facts about this clan) was in the southern part of the Temple courtyard by the side of the Water Gate – which was the gate where they would enter on the holiday of Sukkot with a flask of water that was drawn from the Shiloah spring fo the libations on the altar, but according to the Talmud, Tractate Yoma 19a, there were doubts as to where this chamber was – in the south or in the north, which is the preference of this commentary to the Mishnah] – that were built on the side of the gates of the Temple courtyard.
+והרובין (young priests, or possibly “archers”) – children; the Aramaic Targum/translation is רביא /child. Another explanation: הרובין/ those who shoot arrows with bows, from the language of {Genesis 21:20): “[God was with the boy (i.e., Ishmael) and he grew up; he dwelt in the wildeness] and became a bowman.”
+בית המוקד כפה – there was nothing over the bulding of the House of the Hearth other than a [round] arch, AREUVLETU in the foreign language, made m the earth.
+והיה מוקף רובדים של אבן (was surrounded with stone pavements) – colonnades/porticos surrounding, [made] of hewn stones that were sunk in the wall and came out from the wall into the House of the Hearth/בית המוקד – to the side of the ground, and on top of them were other stones, shorter than them that also came out from the wall. And they were similar to steps one on top of the other.
+וזקני בית אב – the division for duty of priests and Levites/guard that was divided into seven priest’s divisions corresponding to the days of the week, each one serves on his day, and the elders of the priest’s division of that day would sleep there on those paved level spaces between steps in the Temple hall.
+ופרחי כהונה (fledgling priests) – young boys whose hair begins to sprout, and they were guards.
+כסתו – the language of pillows and cushions.
+איש כסתו בארץ – there were not able to lie down there on the beds but rather on the ground in the manner of those who guard the courtyards of the kings.
+ומניחים אותן תחת ראשיהן – corresponding to their heads, but not actually under their heads, because there are the clothes of the Kohen that have in them Kilayim/mixture of linen and wool, as for example, the belt, and it is not permitted to use them other than at the time of [Divine] service.
+ומתכסים בכסות עצמן – in weekday clothing.
+במסבה (winding staircase)- in a cavity/cave that goes underneath the Temple, for the cavity was underneath the Sanctuary, and the entire Sanctuary is called בירה /the chosen Divine residence/the Temple, as it is written (I Chronicles 29:19 – the verse is slightly misquoted by Rabbi Obadiah of Bertinoro in the printed editions: He writes: אל הבירה אשר הכינותי – whereas the correct quote is:לבנות הבירה אשר הכינותי ): “and to build this temple for which I have made provision.” But because he was one to whom a nocturnal emission/pollution had occurred, he would not walk on the path of the Temple courtyard, but rather on he path of the cavities/caves, for he holds that these cavities were not sanctified.
+והנרות היו דולקים – in the cavity/cave from this side and that side.
+ומדורה היה שם – hat the Kohen would warm himself in it after he immersed [in a ritual bath].
+וזה היה כבודו – that no person who enter in it ever all the while that his fellow was there.
+מצאו נעול – this is his sign that there is a person there, and he would not enter.
+נסתפג – wiped off the water that was on his skin.
+בא וישב לו – in the house of the Hearth.
+עד שהשערים נפתחים – he would leave and go outside, because one who has immersed [in a Mikveh] must wait for sunset to be perfectly clean – see Leviticus 22:7) is sent off outside of the Temple courtyard, as we stated in these matters that every person who had a flux, including one with a nocturnal emission.
+
+Mishnah 2
+
+לתרום את המזבח – the removal of the ashes from the Altar (see Leviticus 6:3).
+משכים וטובל – for no person enters the Temple courtyard to perform Divine service, even if he is ritually pure, until he immerses [in a ritual bath].
+וכי באיזו שעה הממונה בא (superintendent/deputy/officer) -meaning to say, is there a fixed time for the coming of the superintendent/officer, for it is stated that he (i.e., the Kohen) would get up early and immerse [in a ritual bath] prior to the arrival of the superintendent, but rather, definitely there was no fixed time for his arrival, for all of the times were not equal, for sometimes he would come from the crowing of the cock (see Tractate Yoma, Chapter 1, Mishnah 8), etc., but therefore, whomever wanted to remove the ashes would wake up whenever he could, and afterwards, the superintendent would come and he would knock on them, to those who were in the House of the Hearth, and they would open it for him.
+מקריאת הגבר – there are those who interpret It as the calling of the rooster, and there are those who interpret that [an individual] would customarily call [to the Kohanim] near the rising of the sun [saying: “Arise Kohanim to your Divine service”].
+מי שטבל יבוא ויפיס (see Tractate Yoma, Chapter 2, Mishnah 1) – all of those to whom they would give a white [slip of paper] to remove the ashes from the Altar, would immerse prior to the superintendent’s coming and afterwards they would take a lottery between them, and the one to which the lottery comes (i.e., the one who wins) goes up and removes the ashes. And the order of the lottery and its actions is explained in Tractate Yoma, Chapter 2.
+
+Mishnah 3
+
+פשפש (wicket) – small opening that is within the body of the lare opening, and through it they wouold enter from the House of the Hearth to the Temple courtyard.
+אלו – they would walk in the parlor/covered place in front of the house in the Temple courtyard in the eastern direction. For the parlors/recesses were around the Temple courtyard from the inside, with pillars going out beyond the walls of the Temple courtyard, and from the pillars until the walls of the Temple courtyard, there was overhanging boughs/twigs on top of them and they are called in the foreign language PRITIKAN (i.e., Porticos), and from the pillars towards the outside it was without overhanging boughs/twigs, and he Altar was in a place without overhanging boughs. And they were divided into two divisions/parties, in order that they would check and see all of the sacred vessels, that all of them will be in their places in peace. And they would walk on the parlors that were made in the northern direction, these walk on it on the eastern half and those walk on it on the half of he western side until they come in contact with each other in the place where they make the cakes of the meal of offering of the High Priest, who would bring each day half of it in the morning and half of It in the evening (see Leviticus 6:13-14 and Tractate Menahot, Chapter 4, Mishnah 5), and this was near the Nicanor Gate, and there they would say “Shalom” to each other, everything is “peace/Shalom,” meaning to say, we found all of the utensils in peace and no utensil was missing.
+
+Mishnah 4
+
+הזהר של תגע בכלי – in the coal-pan which is a sacred vessel, for a person is not permitted to draw close to the Altar nor to any [Divine] Service until he sanctifies his hands and his feet.
+במקצוע (corner) – in the corner-piece.
+בן קטין – this was the name of the High Priest who made the wheel work (a machine for sinking the wash basin (the laver for the Kohanim in the Temple courtyard) into the well (see Tractate Yoma, Chapter 3, Mishnah 10 and Tractate Tamid, Chapter 3, Mishnah 8). It was a revolving wheel that through it the wash basin was sunk into the cistern, so that their waters would not be invalidated/unfit for use by being kept overnight, because anything that was sanctified in a sacred vessel is invalidated/unfit for use by being kept overnight, but when the wash basin was sunk into the cistern, its waters were not invalidated. But Maimonides states, that the wheel work which is a utensil surrounding the wash basin, that was not sanctified in the Temple vessel, and there they would leave the water at night in order that it not become sanctified and would be invalidated overnight.
+מהאכלות הפנימיות (the thoroughly lighted coals in the center) – the coals that are in the center of the fire that were well consumed/burned up to be ashes.
+צבר את הגחלים על גבי הרצפה (he heaped up the cinders on the pavement) – because it is written (Leviticus 6:3): "ושמו" /”[and he shall take up the ashes to which the ffire has reduced the burnt offering on the altar] and place them beside the altar,” and we expound [Tractate Temurah 34a], “and place them” – all of it, and “place them” – so that it should not scatter.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+ראוהו אחיו – to him that removed the ashes on the altar.
+שירד – from the a;tar amd [it the coals on the eastern side.
+והם רצו וכו' וקדשו ידיהם ורגליהם – in order to perform the Divine Service.
+סונקים (press them) – remove them, from the language of shaking and moving about. And similarly, like a stuffed goat {Tractate Pesahim 3b], a goat that is tired as a result of the shaking and the goring that they gore one another, even here, they stuff/choke from the movements and they turn them over in the water pipes to the sides of the altar.
+בסובב על הכבש (on the circuit by the ramp) – meaning to say on the ramp, that is opposite the circuit (i.e., a sort of gallery around the altar for the Kohen to walk on).
+
+Mishnah 2
+
+החלו מעלין באפר – afer they had piled up [the ato th sides or to surround the limbs and fat-pieces that had not been consumed, they would pull the ashes with trowels that were in their hands and bring them up to the pile (i.e., the place on the altar where the ashes were piled up, like a kind of large pile of ashes that was in the center of the altar heaped up and made like an apple.
+פעמים עליו בשלש מאות כור – an exaggeration is taught, for never did they leave three hundred Kor to be upon it.
+וברגלים לא היו מדשנים אותו – they would not removethe ashes outside, even thogh it was a great deal on the altar.
+מפני שהוא נוי למזבח – so that it would appear that there were man sacrifices on the altar.
+מימיו לא נתעצל – meaning to say, that which was so many ashes, not on account of the laziness of the Kohanim, but rather as an ornament and to demonstrate that many sacrifices were offeed on the altar.
+
+Mishnah 3
+
+מעלין בגזרין (heaping up pieces of wood) – two long and planed wood they would put into the length of the pile of wood in the altar, as it is written (Leviticus 6:5): “every morning the priest shall feed wood to it,” which teaches that it requires two pieces of wood (e.g., the word עצים – in the verse is in the plural).
+וכי כל העצים כשרים למערכה – as it is taught (in this Mishnah): “they began heaping up pieces of wood” plainly/undefined, and it doesn’t explain from what species of tree were these pieces of wood. And it responds, affirmatively, meaning to say, that everything is valid except for olives and [grape] vines, which ae prohibited because of the cultivation of the land of Israel because they are laden with fruit/produce. But there are those who state the reason because they ae made into ashes immediately.
+מורביות (boughs) – branches of fig-trees, and especially bad fig-trees, that don’t produce fruit.
+עץ שמן – that makes the oil of the balsam tree. But I heard that it is a tree that they call PINO in the foreign language, and TZINUBOR in Arabic. But even though it is an eatable tree, there is no need like that of the vine and the olive, therefore, they did not forbid it because of the of the settlement of the land of Israel, in the manner that they forbade the vine and the olive.
+
+Mishnah 4
+
+מערכה גדולה – because there is another pile of wood on the altar in the Temple, they called this the large pile of wood. There were three piles of wood on the altar every day, the first was the large pile of wood where they would burn on it the daily [morning] offering/תמיד; and the second was a lesser pile than it which was called the pile of wood of the incense, that they take from it coals with a coal-pan for the incense which they offer in the morning and at twilight, and third is not used a all other than for the establishment of the fire, as it is written (Leviticus 6:5): “The fire on the altar shall be kept burning, [not to go out],” this is the pile for the establishment of the fire.
+וחזיתה מזרחה – its appearance which is the opening and the window of he pile of wood on the altar, to the eastern side of the altar.
+וראשי גזירין – the insides were long until they would touch the “apple”/place on the altar where the ashes were piled up.
+את האליתא (wood of the fig tree, used as kindling wood on the altar) – they insert dried branches/twigs used for fuel and thin chips between the big pieces to kindle the fire. And the word אליתא is the language of tail/fat-tail, named for the tails of the fire-brands.
+
+Mishnah 5
+
+בררו משם – from between the place of he wood.
+בעומד חמש סאים (an amount of five Seah of cinders) – in that pile on the altar of incense like five Seah of burning coals, that from them he would take coals out with a pan (see Tractate Yoma, Chapter 4, Mishnah 4) for the needs of the incense.
+בעומד – like by mere estimate/sight (באומד).
+ובשבת בעומד שמונה סאים – because they need more burning coal for the two dishes/censers of frankincense of the show-bread [on the table of the Sanctuary], that they would offer up as incense from one Shabbat to the next.
+מחזירין אותן למערכה – and they would be burned there on the sides of the large pile of wood on the altar.
+ובאו להם ללשכת הגזית – to perform the lotteries.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אמר להם הממונה בואו והפיסו – take an allotment [by counting out a certain number on the raised fingers of those among whom a decision is to be made]. This is the lottery that is explained in chapter 2 of [Tractate] Yoma [Mishnah 2].
+מי שוחט – even though ritual slaughtering is ritually permitted by a non-Kohen (literally, “foreigner”), for it is the beginning of the Divine Service of the daily offering and is beloved to them, for if they don’t take an allotment, they will come to quarrel about it and they will come to danger (i.e., loss of life).
+מי זורק – who receives the blood, he is the one who sprinkles, for the essence of the sacrifice is the sprinkling, and for that reason, it (i.e., the Mishnah) took it.
+מי מדשן מזבח הפנימי – the person who clears the ashes from the inner court is he one who offers the incense. And since the removal of the ashes is the beginning of the Divine Service of incense, it (i.e., the Mishnah) took it. And similarly, the removal of ashes from the Menorah/candelabrum is the beginning of the kindling [of the Menorah]. And the removal of the ashes of the inner altar and the Menorah would precede the slaughtering of the daily offering. But that it (i.e., the Mishnah) mentions in the order of the allotment – the slaughtering and sprinkling at the opening clause is beause they are the essence of the Divine Service.
+העוקץ – the tail.
+החזה – all [the permitted fat] that sees the ground.
+והגרה – the place where it ruminates/chews the cud, is [in] the neck, and through it, the windpipe is attached with the liver and the heart.
+זכה מי שזכה – he who won the allotment sprinkles the blood and the one nearest him slaughters. But even though the slaughtering precedes the reception of the blood, nevertheless, because the Divine Service of the sprinkling is greater than the slaughtering, for the slaughtering is ritually permitted by a non-Kohen (literally, “foreigner”), which is not the case regarding the sprinkling, therefore, the one who is first found worthy (i.e., “the winner”), when the allotment arrives to him in sprinkling, and he second nearest him in slaughtering, and the third who removes the ashes from inner altaer and offers the incense, and the fourth removes the ashes of he candelabrum and kindles the lights, and the fifth raises up the head and leg for the lamb, and the sixth the two hands, and the seventh, the tail, which are the tail and the foot, and eighth is the breast and the chewing of the cud/ruminant, and the ninth – the two walls, and the tenth, the insides, and the eleventh, the fine flour of the meal offering of the libations, which is offered with the daily offering, and the twelfth are the sort of cakes of the High Priest, and the thirteenth is the wine of libations. All of these thirteen Kohanim leave with one allotment that is described in chapter two of Tractate Yoma (Mishnah 2).
+
+Mishnah 2
+
+צאו וראו – on the high place that they had in the Temple.
+זמן השחיטה – for ritual slaughtering is disqualified at night, as it states (Leviticus 19:6): “It shall be eaten on the day/ביום that you sacrifice it, [or on the day following],”
+ברקאי – the morning light shines and has broken through from end to end.
+האיר פני כל המזרח (the whole eastern horizon is light) – that he would not say anything until the entire eastern horizon is lightm, for it is not enough tha it is light only like a point, and the Halakha is according to Mattia ben Shmuel.
+עד שיהא בחברון – those who are standing below ask him, has the light reached Hebron? And he answers, “yes,” And in order to mention the merit of the forefathers that are buried in Hebron we say this.
+
+Mishnah 3
+
+משלכת הטלאים – the chamber/office where the lambs of the daily offering/תמיד were.
+לשכת החותמות – of those who take fine flour for meal offering and wine for libations, for they would go near the superintendent appointed over the seals and give him the money according to the libations that he requires, and he gives him a seal and he brings the seal to the superintendent over the libations and he receives from him libations. And the chamber that the superintendent sits in is called the chamber of the seals. And in Tractate Shekalim (see Chapter 5, Mishnah 3), it explains that there four seals in the Temple and it was written on them: “calf, ram, kid and sinner” When he brings the seal that is written on it, “calf,” it is known that he gave money for the libations of a bull. [When he brings the seal that is written on it] “ram,” it is known that he gave money for the libations of a ram, for the Aramaic translation of a ram is דכרא /male of the flock (ram). [When he brings the seal that is written on it], “kid,” it is known that he brought the money for the libations of a lamb. [When he brings the seal that is written on it], “sinner,” it is known that he brought the money for the libations for a leper.
+לשכת בית המוקד – on account of the fire that is always burning there.
+
+Mishnah 4
+
+תשעים ושלשה כלי כסף וכלי זהב – it is not explained why it was necessary for the number of these utensils. But in the Jerusalem Talmud in the Tractate Hagigah, they said that it corresponds to the ninety-three mentionings [of the Divine Name] in the prophecies of Haggai, Zechariah and Malachi.
+השקו את התמיד – [they gave the lamb to be slaughtered as the daily offering water] near the time of its slaughtering, in order that its hide will be straightened out/become flat nicely.
+בכוס של זהב – there are those who state that an exaggeration was taught, for it (i.e, the cup that the lamb drank from) was not made of of gold, but of a fine copper that like gold, and there are those who stated that it was a cup actually of gold, for there is no poverty in the place of wealthy splendor.[to demonstrate the greatness and honor attributed to the place].
+אע"פ שמבוקר – the daily offering requires inspection from physical defect four times prior to its slaughter, simila to the Passover lamb.
+
+Mishnah 5
+
+לצפונו 'ל מזבח – for the daily offering is a burnt offering and the burnt offering requires [offering] in the north.
+שמונה עמודים ממסים – low columns of stone [that are small].
+ורביעית של ארז – square pieces of cedar were on the columns.
+אונליות (hooks) – similar to hooks; ANTZINISH in the foreign language.
+ושלשה סדרים (three rows) – of hooks, it was this one above that one in all the pieces of the tree, to suspend/hang large animal or a small one.
+על שלחנות של שיש שבין העמודים – for on them they would rinse the insides and it was possible to make them out of gold, for there is no poverty in the place of wealth/splendor, but they did not make them of anything other than marble because the gold shakes and smells bad, but the marble is cold and cools off and preserves it so that it does nor become putrid.
+
+Mishnah 6
+
+הטני – it is the language of (Deuteronomy 26:2): “[you shall take some of every first fruit of he soil, which you harvest from the land that the LORD your God is giving you], put in a basket.” It is similar to a basket but its mouth is wide.
+והכוז (oil vessel – in the shape of a large wine cup) – a ladle; in the Arabic language they call it ALCUZ.
+שני מפתחות – to open two locks that are on the northern wicket.
+תרקב (three kabs, a dry measure) – a utensil that holds three kabim, and the language of “tarkav,” is two [kabim] and a kab, and it was similar to a tarkav, but it didn’t hold other than two kabs and a half, and it was of gold.
+אחד יורד לאמת השחי – the northern wicket as is taught in the Mishnah further on (see Mishnah 7): “He came to the northern wicket/door.” It had wo locks, the one was below, inside at the bottom of the opening, and the Kohen that wanted to enter, would put in his forearm into the hole in the wall until his armpit and open it with his hand through the inside, and the other [lock], he opens with a key immediately without effort like all the other openings.
+כיון (directly) – like [Tractate Pesahim 37a – Bartenura, at least as published in the standard יכין ובועז edition of the Mishnah, states that this quote is on Pesahim 37b]: “he may form the dough in a mould and attach it to the cake directly” (i.e., well-fitting without loss of time), meaning to say, quickly without trouble.
+
+Mishnah 7
+
+ושני פשפשין היו לו לשער הגדול – this is the gate of the Temple/the hall containing the golden altar. And it had doors at the beginning of the beams of the wall that was six cubits thick, and other doors at the end of its beams towards the inside. These two wickets/doors had two small openings, one from the right of the large gate and one from its left, a bit distant from the gate. On that which was in the south, it is written (Ezekiel 44:2): “This gate is to be kept shut and is not to be opened” refers to the future, and from something undefined such it was in the Jerusalem Temple, but the wicket that is in the north, he would open it through a hole near it where one inserts his hand until the armpit and bends his hand inside, and through another lock that is there, it is opened immediately without effort.
+ופותח הפשפש ונכנס משם לתא (to the cell/compartment back of the Holy of Holies) – and it is one chamber open to the hall containing the golden altar.
+ומן התא נכנס להיכל – and he goes in the cavity of the hall containing the golden altar until the large gate that is at the end of the beams of the wall from the inside and opens it and he comes to the second gate and stands inside and opens it.
+נגר (door-bolt, pin fitting into sockets top and bottom) – a bolt that breaks through from one end of the door to the [other] end of the door. Another explanation, the נגר is a peg/nail (i.e., something fastened) that is wedged in in the back of the door in an incision in the lintel/door-sill.
+ואת הפותחות – the locks and the enclosures.
+
+Mishnah 8
+
+מיריחו היו שומעים קול שע הגדול – and from Jerusalem until Jericho is ten Parsangs (see Tractate Yoma 39b) [equivalent to approximately twenty-five kilometers].
+מגריפה (the name of a musical instrument in the Temple) – a species of musical instrument that was in the Temple, having ten holes, each one of them producing one kindred kinds of music, and its sound could be heard from afar.
+בן קטין (he appears also in Tractate Tamid, Chapter 1, Mishnah 4) – the name of a man ho was a High Priest, ad he made a wheel-work for the wash-basin to sink it into the well/cistern, so that there its waters would not become unfit for use by being kept overnight, for every thing that was sanctified in the Temple vessels became unfit for use by being kept overnight, and when he would depart, and would become one who immersed himself that day [but ineligible to resume eating heave-offering until after sunset), and they would raise him up from the cistern to sanctify his hands and his feet, the sound of the wheel would be heard until Jericho.
+גביני כרוז – a Kohen whose name was Gevini, who would announce/cry out each morning in the Temple: “Arise, Kohanim, for your Divine Service.”
+חליל – TZALNITZLISH in the foreign language; MIZMOR in Arabic, and its sound can be heard from afar. There are those who say PIPRI in the foreign language.
+צלצל – TZIMBALI in the foreign language.
+מכוור – name of a place.
+
+Mishnah 9
+
+ובאחרונה – for there wasn’t only just a little big of ashes, and he was not able to take them in handfuls, he swept the rest of the ashes into the basket.
+והניחו – in the basket there and then he left. But immediately, he would not remove it, for since he had to put the ashes near the Eastn Altar like the removal of the ashes of the Menorah, he waits until after the sprinkling of [the blood of] the daily offering, which he would make the preparations of the two lamps and finish the completion of the removal of he ashes of the Menorah, and then both of of them would remove this basket and that oil vessel and pour the ahses into one place near the altar and they are absorbed there in their place.
+ומצא שתי נרות מזרחיות דולקים – this Tanna/teacher holds that the Menorah is placed in the aeast and west. And sometimes that he finds also the rest burning, and it (i.e., the Mishnah) took [the words] “the two eastern lights flickering” because the rest of the lights, even if they are burning, he puts them out and removes the ashes, but these two lights/candles, if he found them flickering/burning, he does not put them out, and further, because it teaches in the concluding segment [of the Mishnah] “that if he found that they had gone out, he cleaned them and lit them from those which were [yet] flickering/burning,” but with the rest of the lights, if he found that they had gone out, he does not re-kindle them until the evening.
+מדשן את השאר – five lights/candles for the west side, he removes from them the old oil and the old wick and the ashes, and places everything in the oil vessel, and puts new oil and a new wick, and after the slaughter of the daily offering and the sprinkling of its blood, he removes the ashes of the two eastern [lights]/[candles], and places in them 0il and a new wick. But surely, when he stops the preparing with the slaughter of the daily offering and the sprinkling of its blood and he doesn’t prepare all of them together, because it is written (Exodus 30:7): “[On it Aaron shall burn aromatic incense:] he shall burn it every morning when he tends the lamps,” the Torah stated that part of the preparation for the two cows, and perform the preparation of the five candles/lights in the first clause of the Mishnah and then he returns with the preparation of the two lights/candles, because for since that he began, he did most of it. But that which he didn’t do six [of them] and then return to do one, because it is written (ibid.), “when he tends the lamps, the preparation [is not] less than two candles/lambs. And these words are at a time where there is no miracle, as, for example, after Shimon the Righteous died. But prior to Shimon the Righteous dying, the western light/candle always burned/flickered through a miracle, as it is taught in a Baraita (Talmud Shabbat 22b) : from outside the curtain of the Pact (see Leviticus 24:2-3), the testimony is that God’s presence rests upon Israel, this is the western candle/light that we place in it oil according to the measure of its fellow and from it he would begin and from it he would conclude, for when he came to prepare the two eastern lights/candles, he would not remove the ashes other than from the first candle/light alone and prepare it, but he leaves the second light/candle that is adjacent to it burning/flickering until the evening when he kindles he lights/candles, and from it candles all of the other lights/candles, but after he kindled the rest of the candles/lights, he prepares it and removes the ashes for this candle in the evening and kindles it. But even though it is written (Exodus 30:7) “when he tends the lamps,” that there is no tending less than “two,” this is more preferable that he didn’t tend to other than one light/candle from the two eastern candles/lights/lamps and to leave the second lamp/candle/light burning so that he would not tend to it until the evening, in order to publicize the miracle that he always kindles. But if even that he tends five [lights/candles/lamps] that are on the western side of first, and not the five of the eastern side anad at the end the two of the western side, and from them, he would have to kindle, but he doesn’t do this because it is written (Leviticus 24:2-3): “for kindling lamps regularly. [Aaron shall set them up in the Tent of Meeting] outside the curtain of the Pact [to burn] from evening to morning before the LORD regularly,” the Torah stated, set up a fixed lamp/candle/light to kindle from it all the rest of the candles, and which is this? The second candle/light/lamp of the eastern side, for when he ascends in the hall of the golden altar, it is that candle/lamp/light that he approaches first, but we don’t forgo the occasion to perform a religious act, but one could say that in this, the miracle was established and it was fixed to kindle from it. But, with the first light/lamp/candle, it is impossible, for behold it is written (ibid.,): “before the LORD”, from that candle of the side of God’s presence, which is the the western side, but the first candle/lamp/light is not called, “before the LORD.”
+מצאן שכבו – the two eastern ones (i.e., candles/lamps/lights). As, for example, after Shimon the Righteous died.
+מדשנן ומדליקן מן הדולקים – not that he would put a new wick and new oil, in the manner of taking care of/preparing the lights/lamps/candles, for always, we don’t prepare the two eastern lights/candles/lamps other than after the slaughtering of the daily offering in order to interrupt between the preparation of the five to the preparation of the two, but rather, we cleanse them, that is, we remove the ashes that are at the head of the old wick, and lift it up and kindle it, in order that it be interruption between preparing the five candles to the two be well recognized. But if the candles/lights/lamps are not burning, we kindle them from the altar of the burnt offering.
+ומדשן את השאר – this is the preparation of the five candles/lamps/lights, that we place a new wick and new oil and leave them extinguished until the evening when he comes and kindles [them]. But he removes the ashes from here and it is not like the removal of the ashes of the two eastern [lights] that is above. But after the slaughtering of the daily offering and the sprinkling of its blood, he returns and removes the eastern ashes and places oil and and a new wick and leaves it until the evening extinguished. But a second candle/light/lamp which is called, “western” just like this, he cleans and removes the ashes and the old wick and puts in new oil and kindles it from the altar of the burnt offering in order to kindle from the lamps/candles/lights in the evening, the others that the western lamp/candle/light was fixed to kindle from it other candles/lamps/lights, and therefore, also he kindles if he found it extinguished prior to the slaughtering of the daily offering, since he needs nevertheless, to kindle it when he comes and prepares after the slaughtering. Such I found the explanation of this Mishnah in the commentary of our Rabbi, Baruch bar Yitzhah, and he is the clearest of all of the commentaries. But the words of Maimonides are very astonishing, and also what he thinks in that the preparation of the candles/lamps/lights is their kindling, and when he would kindle the lamps/lights of the entire Menorah in the morning, as he kindles it in the evening, it is an exalted hidden thing/miracle in my eyes, but I did not hear nor did I see any of my Rabbis who think thus.
+ואבן היתה לפני המנורה – because the Menorah is eighteen handbreadths high and it was necessary to ascend to a high place in order to prepare the lamps/lights/candles.
+ובה שלש מעלות – corresponding to the three ascents that are written regarding the Menorah (see Numbers 8:2, Exodus 25:37 and Exodus 27:20): "בהעלותך את הנרות"/”when you mount the lamps; "והעלה את נרותיה"/”the lamps shall be so mounted;” "להעלות נר תמיד" /”for kindling the lamps regularly.”
+והניח הכוז ויצא – until after the sprinkling of the blood of the daily offering for then he makes he preparations of two lamps/candles/lights and removes it, and then his neighbor removed the basket. And when they removed them, they bowed down (according to Tractate Megillah 22b – this is the spreading of one’s hand and feet on the floor), at the conclusion of the Divine Service, but not now, fo still their Divine Service was not completed.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+לא היו כופתין אותו (they did not twist/tie together the four feet of the lamb) – of the daily offering with two front hands to themselves or the two legs to themselves, in order that he should not act like the religious practices of the heathens, for such they would do when they performed slaughtering for idolatry (see Talmud Tamid 31b).
+אלא מעקידין אותו – the hand with the foot, like the Binding of Isaac.
+ראשו לדרום – it was slaughtered on the north side of the altar (see Leviticus 1:11) , according to the law of the burnt-offering, and he would turn its head to the south, and its face to the west, so that if it would sprinkle excrement, it would not be adjacent to the altar.
+של שחר – the daily-offering sacrifice was slaughtered on the northwestern corner, because in the morning, the sun is in the east and shines opposite it to the west, and the Biblical verse states (Numbers 28:3): “as a regular burnt offering every day, two yearling lambs without blemish” corresponding to the day for the day (שנים ליום), meaning to say, corresponding to the sun, for the sun is called daylight.
+ושל בין הערבים – that the sun is in the west and shines opposite the east, it was slaughtered on the northeastern corner.
+בטבעת שניה – far from the altar, because the altar was high and would obscure everything. But Yohanan the High Priest established six orders of rings, in each order, four rings, for twenty-four priestly divisions, and they were established on the floor and made like a bow, and since they would not tie together the daily offering, as it is taught at the beginning of our chapter, they would bring in the neck of the animal in those rings at the time of the ritual slaughtering and would wedge in the head of the ring in the ground.
+ונותן מזרחית צפונית – first. After he slaughtered the morning burnt-offering in the northwest corner, he would go to the eastern side and stand on the ground and sprinkle the blood in the utensil below from the SIKRA/red paint and place two gifts which are four, one which is like two on the northeastern corner, and he would go to the southwestern corner and place one which is like two on the southwestern corner.
+
+Mishnah 2
+
+לא היה שובר את הרגל – like the manner in which the slaughterers would do when they cut/sever the leg with the flesh that is upon it, but rather, they make an incision from under the knee and its surrounding parts that is sold with the head and they suspend it and flay the leg with the the rest of the animal. But surely it comes to tell us that the knee is included in the flying.
+ערכובו (ham) – like the knee (the inner part of the knee).
+מרק את ההפשט (stripped off the hide) – for behold it was not flayed other than to the breast and the hide was still attached to it.
+נטל את הפדר – [forbidden] fat.
+נותנו על בית השחיטה – this is the way of honor/respect of above (i.e., God), so that he would not see the soiling/staining of the blood from the ritual slaughtering.
+והכרס מדיחין אותה – from the secretions/excrement that is within it, separately.
+בבית המדיחין – a chamber that was in the Temple. But they would not rinse it with the rest of the innards, so that it would not become soiled.
+שלשה פעמים – since the feces do not come out from them other than with pressure, because they are thin.
+במיעוטה – at the very least. But if he wishes to supplement rinsing them more than three times, he increases it.
+
+Mishnah 3
+
+ואצבע הכבד (the lobe of the liver) – he would separate from the liver.
+ולא היה מזיזה ממקומה – to the lobe of the liver from its place, for it was offered with the haunch and the tail, and the liver was with the right rib, and the lung with the throat/larynx with the wind-pipe and two ribs with it, as will be explained shortly.
+דופן ימני – he cuts/severs near the spine/backbone, but he leaves two ribs above the spine/backbone and two ribs below the spine/backbone.
+והרגל של ימין בשמאלו (the right hind-leg in his left hand) – and even though he brings limbs to the ramp of [Divine] Service, and [Divine] Service is invalidated on the left side, since it is not indispensable to atonement, it is permissible as is brought in [Tractate] Yoma.
+ובית עורו לחוץ (and the flayed end outward) – the place where they flay the hide which is near the heads of he fingers.
+בזך – It is the Aramaic translation of (Numbers 7:14): “one ladle” – one dish, vessel, censer.
+השביעי בסולת – for the meal-offering of libations that is with the daily-offering
+בחביתין – the meal-offering of cakes of the High Priest, half of it in the morning and half of it in the evening that is offered every day (see Tractate Tamid, Chapter 3, Mishnah 1). But that they interrupted for cakes between the fine flour and the libations that are the needs of the daily-offering is because he name meal-offering is that both fine flour and cakes have the title of a meal-offering, for that reason both are explained together.
+מחצי ולמטה במערבו – but not from the upper half of the ramp, in order that it would be recognized when one goes to the altar from when they return after the recitation of the Shema. But especially on weekdays, they would place the limbs of the daily-offering in the west, to the side of the Divine Presence, but on Sabbaths of the Additional Offering/Musaf, where the obligations of the day were in the west, the parts of the daily-offering were in the east, as is explained in the Tractate Sukkah, in Chapter [Five] of the Flute/החליל [51b – and Tractate Skekalim, Chapter 8, Mishnah 8].
+לקרות את שמע – and all the rest of the blessings, as is brought further in the next chapter (Chapter 5, Mishnah 1).
+
+Chapter 5
+
+
+
+Mishnah 1
+
+אמר להם הממנונה וכו' – in the first chapter of [Tractate] Berakhot [11b], it is defined/explained that it is “Ahavah Rabbah”/”With great love.” But after the breaking forth of daylight and the shining of the sun, we recite [the blessing] “Yotzer Or”/”Who created light.” And the order of the blessings is not indispensable.
+קראו עשרת הדברים – because they are the essence of the Torah. But it was by law that they would read them every day, even in the country (i.e., outside of the Temple/Jerusalem), but they (i.e., the Rabbis) abolished them because of the seditious talk of the sectarians/heretics who would say that only these alone were given at Sini and not the rest of the orah (see Tractate Berakhot 12a).
+והם ברכו שלשה ברכות – And which are these three blessings? “Emet V’Yatziv”/”True and Enduring,” and the Divine Worship (see the seventeenth blessing of the weekday Amidah – which is also the fifth blessing of the Amidah for Sabbaths and Festivals), and the Blessing of the Priests through only the reading of the [Biblical] verses, but not the raising of the hands to pronounce the Priestly Blessing, other than after the offering up of the daily offering and the incense, as we have stated in this chapter (see Tractate Berakhot 11b in the Tosafot, s.v. וברכת כהנים), but today, they don’t make these blessings other than in order that the daily offering will be accepted with favor, and they do not take leave from the Shemoneh Esreh prayer with this.
+מוסיפין ברכה אחד – when the division of duty of Priests and Levites that is departing says to the division of duty that is entering (see Talmud Berakhot 12a): “May He who caused His name to dwell in this house, let dwell among you love and brotherhood, peace and friendship,” for on every Sabbath day, one division of duty would enter for Divine Serveice and the past division of duty would leave.
+
+Mishnah 2
+
+חדשים לקטורת (those new to the preparation of incense] – whomever was not found worthy of/won in [offering the] incense all of his life, should come and take a lot. But they did not leave for someone had been found worthy once to repeat it, because it makes one wealthy, as it is written (Deuteronomy 33:10-11): “They shall offer You incense to savor [and whole-offerings on Your altar]. Bless, O LORD, his substance [and favor his undertakings],” therefore, they do not let a person repeat it/do it again in order that that everyone will become wealthy and blessed through
+חדשים עם ישנים – because it states regarding the incense, the new [participants] specifically, it (i.e., the Mishnah) stated here, the new with the old, meaning to say, whomever won the lottery in other times and those who never won, should come and participate in the lottery.
+הוא המעלה אותם לגבי מזבח – and there wasn’t a lottery here. But the Halakha is not according to Rabbi Eliezer ben Yaakov (which is “unusual,” since we know about him: משנתו קב ונקי/that his teaching is “only a little in quantity/ a Kab, but well-sifted” (see Tractate Eruvin 62b).
+
+Mishnah 3
+
+מסרום לחזנים – those Kohanim who prepared themselves but did not win in the lottery, were wearing the priestly garments, would send them to the ministers, meaning the sextans that are engaged with the needs of the Temple in order that they can strip the holy clothing that is upon them.
+ולא היו מניחים עליהם אלא מכנסים בלבד – and they wear weekday clothing, and afterwards, remove the undergarments and leave all the priestly clothing and leave.
+וכתוב עליהם תשמישי הכלים – the windows upon which there are the undergarment, is written upon them, “undergarments,” and those that are written upon them, “the priest’s undercoat,” is it is written on them “priest’s undercoat” and similarly for the “priest’s turban,” and the “belt.” But the order of the wearing of the clothing, the undergarments are first, to all of the rest of the rest of the holy garments, as it is written (Leviticus 6:3): “[The priest shall dress in linen raiment,] with the linen breeches next to his body,” so that there Is no thing that precedes the undergarments, and afterwards, the priest’s undercoat, and that he girds himself with a belt, and afterwards, he puts on the priest’s turban.
+
+Mishnah 4
+
+בזק – a small spoon.
+מלא וגדוש קטורת – and it was within the large spoon. For if there wasn’t the large [spoon], since the small one was overflowing/heaped up, the incense would scatter to ground while he was walking. But with the large spoon alone, it was not sufficient, for it was honor towards above (i.e., Heaven) to empty from the overflowing spoon on the coals at the time of he offering [of the incense].
+וכסוי היה לו – to the vessel/dish/cense
+מטוטלת (pad or cushion made of cloth) – My Rabbis explained that it was similar to a ring that was a cover from above, and through it he would carry the cover and remove it from upon the small spoon. But in the Arukh it explains that a מטולטת is a piece of cloth, like מטולטת in the chapter [five of Tractate Shabbat, Mishnah 3]: “In What Does an Animal Go Out [on the Sabbath],” that the camel should not be taken out [on the Sabbath] with a pad on its back, that was placed upon the cover of the dish/vessel, like a scarf for beauty.
+
+Mishnah 5
+
+מי שזכה במכתה (he who won the right to the ashes with the coal-pan)- to bring the coals to the golden altar. And there was no lottery in this, but whomever won with the incense through the lottery states to that person who is with him, “you merit with me in the coal-pan” (see Tractate Yoma 25b – that according to Rabbi Yehuda, there was no lottery with the coal-pan, but that the person to the right of the winner of the incense was asked to join him).
+וחתה (and took the coals out with a pan) -from the thoroughly lighted coals in the center (see Tracate Tamid, Chapter 1, Mishnah 4) we don’t read here, for they are close to the ashes, for on the contrary, those coals that were thick and burning he would take out with a pan.
+ןעירן בשל זהב (and he emptied them out into the [firepan] of gold) – but he would not take the coals out with the golden pan, in order that the it would not be ruined, for the Torah had compassion on the money of the Israelites.
+נתפזר ממנו כקב גחלים – for he would take the coals out with the silver pan of four Kabs and empty them into that (i.e., the pan) of gold which is three. , and in order that that he would bring it full, he would empty it at the end, tand this is the manner of cleansing of above.
+מכבדן לאמה – to the water channel that was in the Temple courtyard, so that the Kohanim would not scalded.
+ובשבת – that it is prohibited to put out the flame.
+כופה עליהן פסכתר (cover them with a large pot) – one large utensil. The Aramaic translation of its pots isפסכתרוותיה /its large vessels/pots.
+לתך – one-half of Kor, fifteen Se’ah, and the Kor is thirty Se’ah.
+שתי שרשרות היו בה – on the large pot. One from this sides and one from the other side, because through it they lower the ashes from above the altar, as we said nearby, and when they lower it full of ashes through the ground of the ramp which is slanted, one Kohen in front of him pulls it with the chain and one Kohen who was above from the large pot and grabs hold of the chin that is before him, so that it will not roll on the slope of the ramb.
+ועל הרץ – that is found in the Temple courtyard on the Sabbath, we cover it with a large pot in order that the Kohanim will not be defiled with it. We are not able to remove it from there on the Sabbath, for on such an act as being out of harmony with the celebration of the Sabbath, they (i.e., the Rabbis) decreed, and even in the Temple. But especially, when it is found in the Temple courtyard, but if it ws found in the large hall of the golden altar or in the hall/porch leading to the interior of the Tempole, we remove it immediately, and even on the Sabbath day.
+
+Mishnah 6
+
+מגריפה (a sort of tympanum)- a large utensil that they would throw in order to produce a sound, and the sound that came out from it is used for three things that will be explained further on.
+כהן השומע קולה – if he wasn’t in the Temple courtyard.
+רץ ובא – to prostrate/worship with his Kohanim brethren.
+וראש המעמד (head of the priestly watch) – when he would hear the sound of the tympanum.
+היה מעמיד את הטמאים – of that priestly division who were not appropriate for [Divine] Service.
+בשערי המזרח – there are those who say in order to embarrass them and to inform that because of nocturnal defilement he is prevented from Service, in order that he should be careful another time. And there are those who state because of the suspicion, that they should not suspect him that for his labor he went and was prevented from Service, but they knew that because of an accidental defilement of a reptile or another matter he was prevented from [Divine] service. But Maimonides wrote that those with leprosy whose leprosy was already purified, he would place them at the Eastern Gate, in order that they would be ready to be designated to sprinkle upon them the blood of the guilt-offering
+
+Chapter 6
+
+
+
+Mishnah 1
+
+החלו – those who won the spoon of the incense and the coal pan of the coals to ascend on the steps of the hall leading to the interior of the Temple, for there were twelve steps to the hall. But in front of them, they would go first [to ascend]: whomever won the cleansing of the inner altar in order to to take the basket that was placed there, after it was needed to place the ashes near the eastern altar like the Menorah, he would wait until after the sprinkling of the daily offering, for the person who won the cleansing of the Menorah/candelabrum would make the preparations of the two lamps/candles/lights and finish the completion of the cleansing of the Menorah, and then both of them would remove – this one the basket and that one the oil vessel (in the shape of a large wine cup) and they would pour the ashes in one place near the altar eastward.
+והשתחוה ויצא – for now the Mitzvah had been completed.
+מצאו שכבה – as for example, after Shimon the Righteous had died, there was no miracle, whether it (i.e., the lamp) went out now after the slaughtering of the daily offering, or whether they found that it had gone out prior to the slaughtering of the daily offering, and they kindled, as we stated above in the first “The Superintendent said to them” (Tractate Tamid, Chapter 3, Mishnah 9), even though that now they found that it was still burning/flickering, since there was no miracle existing, they would put it out and clean its ashes in order to finish the preparation of the two lamps/candles/lights together.
+ומדליקו מעל מזבח העולה – for they would not kindle the western lamp/candle/light ever other than from the fire of the altar of the burnt offering, as it is written (Leviticus 6:6): “A perpetual fire shall be kept burning on the altar [not to go out],” and it is written (Leviticus 24:2): “for kindling lamps regularly”, above the outer altar it was kindled.
+ממעלה שניה – of three steps that were before the Menorah/candelabrum.
+והשתחוה ויצא – for his Mitzvah was completed.
+
+Mishnah 2
+
+צבר את הגחלים – that were in the coal-pan.
+על גבי המזבח – of the incense.
+ורדדן בשולי המחתה (he flattened – the heap of coals – with the bottom of the coal-pan) – in order that the incense would not fall from on top of the coals, therefore, he would spread [the glowing coals] and stretch them so that they would not be sloping/slanting this way or that. The Aramaic translation of וירקעו/he spread is ורדידו/flatten, stamp, beat. And he would offer it on the golden altar, but not within the coal-pan. But the incense of Yom Kippur, he would place the cals within the coal-pan, and upon it he would offer it, for there is no flattening/stamping of the coals on Yom Kippur.
+
+Mishnah 3
+
+ונותנו – into the spoon.
+לאוהבו – that came with him to the hall containing the golden altar for this this purpose. If there scattered from incense that was in the dish/vessel into the pan/censer, because the censer/dish was full and overflowing, and sometimes, it would fall from him into the pan/censer, he would give the incense to his friend/fellow when it had scattered into the palm of the handfuls of the person offering the incense.
+ומלמדין אותו – because he had never offered incense before, as is taught in the Mishnah above (see Tractate Tamid, Chapter 5, Mishnah 2): “Those who are new [to the preparation of] the incense, come and cast lots,” therefore, they had to teach him.
+שלא תתחיל לפניך לפניך שלא תכוה – he would pour the incense on the coals on the western side far from him, and when it would scatter to his side, he would heap it up, as we have stated in [Tractate] Yoma [49b] so that its smoke would delay in coming, and this is the honor/glory that he would tarry/delay during the [Divine] Service. And he would heap up and make a pile on the western side, and when he would come to drag the incense that is adjacent/near him, he would pile it up to the western side far from him, and he wouldn’t be burned from the incense that would be bunrf. Bu if he had made the pile in front of him, when he gathered the incense that had scattered outside of him and he brought it near him, it would be that his arm would be singed/burned by the gathering of the incense that is burning in front of him. That is what is taught in the Baraitha in the chapter [five of Tractate Yoma], “They brought out for him” [at the bottom of 52b] that he would gather in front of him which is outside of him.
+התחיל מרדד ויוצא (he flattened the heap of coals and went out) – meaning to say, immediately that he flattened the incense on top of the coals, he went out.
+פרשו העם – all of the Kohanim depart from between the hall with the golden altar and the Altar at the time of the offering of the incense, as it is written (Leviticus 16:17): “When he goes in to make expiation in the Shrine, no one else shall be in the Tent of Meeting [until he comes out],” all atonement is made holy, no person shall be in the Tent of Meeting, therefore, whether at the time of the incense, whether at the time of the giving of the blood of the bullock of the anointed Priest or the bull for an unwitting communal sin and the goats of idolatry, the Kohanim would leave from the area between the Entrance hall and the altar. But at the time of the offering of the incense of Yom Kippur, they would not leave other than from the hall containing the golden altar, because the incense of Yom Kippur was not outside in the hall of the golden altar on the golden altar, but rather in the innermost section in the house of the Holy of Holies, therefore, there is no need that they should leave from between the Entrance hall and the altar, other than from the hall of the golden altar alone.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+בזמן שכהן גדול נכנס להשתוות – in the great room with the golden altar, but we don’t call it coming in without need.
+באבנים טובות – that are the shoulders of the Ephod.
+הגביה לו את הפרוכת – that is hanging/suspended from the opening of the hall [leading to the interior of the Temple], for there weren’t doors at the opening of the hall, like the other openings in the Temple, obut rather only a curtain.
+
+Mishnah 2
+
+באו ועמדו – for after they blessed and read and did their Divine Service that is stated above, they came to the Ascent/steps in the front of the Temple Hall.
+עמדו הראשונים – these are the five Kohanim that had the utensils in their hands.
+וברכו את העם ברכה אחת – and theses are the three verses of the Priestly Blessing (Numbers 6:24-26), “May the LORD bless you and keep you;” ”May the LORD deal kindly with you and graciously with you;” “May the LORD bestow His favor upon you and grant you peace.” But we call it one blessing because they would not answer Amen after tehm between each verse in the manner that they do outside of the Temple/Jerusalem.
+את השם ככתבו – with a Yud, Heh, etc.
+ובמדינה בכינויו – with an Aleph, Daleth, etc. for we don’t mention God’s name as it is written other than in the Temple alone, as it states (Exodus 20:21): “in every place where I cause My name to be mentioned I will come to you and bless you.” They (i.e., the Rabbis) invert the order in which it is written and expound upon it: In every place where I will come to you and bless you – which is the Temple, there I will mention My name.
+כנגד כתפותיהם – because they require the raising of their palms, as it is written (Leviticus 9:22): “Aaron lifted his hands toward the people and blessed them,” and it is written (Deuteronomy 18:5): “[For the LORD your God has chosen] him and his descendants, [out of all your tribes, to be in attendance for service in the name of the LORD] for all time;” just as it is he regarding the lifting of the palms, even his descendants (literally, “his sons,) for all time.
+ובמקדש – when they bless the people with God’s ineffable Name, and the Divine Presence is above the second joints of their fingers, they raise their hands above from their heads.
+שאין מגביה את ידו למעלה מן הציץ – because the name of God is written on it.
+רבי יהודה אומר כו' – But the Halakha is not according to Rabbi Yehuda (see also Tractate Sotah, Chapter 7, Mishnah 6, where the latter sections this Mishnah is also repeated).
+
+Mishnah 3
+
+בזמן שכהן גדול רוצה להקטיר – that he offers incenses any time that he wants, and takes a portion when he wishes.
+למחצית הכבש – and he had tired a bit.
+וסמך עליו – because of the honor/prestige of the High Priest that his offering of the incense would be regarded as more important than the rest of the Kohanim.
+וזרקן – as we have expounded [on the verse] (Deuteronomy 12:27): “You shall offer your burnt offerings, both the flesh and the blood, [on the altar of the LORD your God; and of your other sacrifices, the blood shall be poured out on the altar of the LORD your God, and you sall eat the flesh],” just as the blood is sprinkled, so too the flesh is sprinkled (see Tractate Pesahim 47a).
+נשמט השני והלך לו – but the first [priest] remains there to receive the limbs from those who stretch forth their hands and to give them to the High Priest.
+בא לו להקיף את המזבח – the High Priest who was at the top of the ramp when he was in the south, walks around [in a circuit] in a rightward direction, for all of the turns that you make [in the Temple] must be towards the right (see Tractate Yoma 58b -and see also Tractate Zevakhim, Chapter 5, Mishnah 3, in terms of the order of the turns made), therefore, he would walk to the southeast and from there to the northeast, until he reaches the southwest, the place of the perforations/holes where the wine and the water that they perform the libations descend in them and from there go to the pits by the side of the altar in to which the remainder of the libations was poured which are the foundations, and there, the one Kohen stands and hands to him the wine for the libations, but the High Priest does not carry the wine with him, lest the wine become spoiled in the smoke of the pile of wood on the altar in the Temple when he walks around the altar, and while he is walking around, he turns [a piece of flesh on the altar] with a hook, that is, he drips limbs that were not consumed on the altar.
+But the rest of the Kohanim that perform the libations of the wine, walk going to the left from he ramp to the southwestern [corner] which is close to the ramp, as is taught in the Mishnah in Tractate Zevakhim, in the Chapter, “The Holy of Holies” (Chapter Six, Mishnah 3), “All of those who ascend the altar go up on the right (i.e. east) side and make a circuit and go down on the left, except for the one who does who goes up for these three things,” libations of the wine and the water and the burnt offering of the bird. The wine and the water so that they won’t be affected by the smoke. And the burnt offering of the bird also, so that it would not die in the smoke. But the High Priest that is similar to a member of the household, he has permission to go as he desires, what the rest of the priests are not allowed to do, and he also has permission to turn a piece of flesh with a hook without a lottery, he has to go around the altar in order to walk in a rightward direction.
+והסגן עומד על הקרן (the prefect/assistant stands on the corner) – near the High Priest who comes to offer libations.
+והסודרים בידו – to wave when the Kohen offers the libation. In order that the Levites will know, and that they will speak/break out through song, and Ben Arza know and he knocked/struck the cymbal, as it states nearby.
+על שלחן החלבים – two tables were in the western side of he ramp, one table of silver, where they put the Temple utensils, and one table of marble, where they put the limbs, and it is called, the table of the fats.
+בן ארזא – the nae of a person that strikes the cymbal, TZIMBAL in the foreign language.
+
+Mishnah 4
+
+בראשון לה' הארץ ומלואה – because it is the first [thing] in the act of Creation.
+בשני גדול ה' – for on it (i.e., the second day of Creation), the waters were divided and he firmament was placed between the [upper] waters and the lower [waters].
+בשלישי אלהים נצב בעדת אל – for on it (i.e., the third day of Creation), the dry land appears that upon it, the judges stand to administer justice.
+ברביעי אל נקמות – for on it (i.e., the fourth day of Creation), the son, and the moon and the stars were created that God, in the future, will be avenged from those who worship them.
+בחמישי הרנינו לאלהים עזנו – for on it (i.e., the fifth day of Creation), the living creatures were created that He who sees them (i.e., God) sing and praise to its Creator.
+בששי ה' מלך – for on it (i.e., the sixth day of Creation) the Creation was completed and on it, man was created who recognizes the Kingship of His Creator.
+מנוחה לחי העולמים – this Tanna/teacher holds like the one who stated that for six thousand years, there will be a world and one will be destroyed, and on account that in the seventh millennium, there won’t be anything but the Holy One, blessed be He, as it states (Isaiah 2:11): “None but the LORD shall be Exalted in that day,” therefore on Shabbat, we recite (Psalm 92): “A psalm. A song; for the sabbath day,” for the seventh millennium, as one day of the Holy One, blessed be He is one thousand years [for us].
\ No newline at end of file
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+Bartenura on Mishnah Tamid
+ברטנורא על משנה תמיד
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה תמיד
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>בשלשה מקומות הכהנים שומרים בבית המקדש.</b> מפני הכבוד, וגדולה היא לבית שלא יהא בלא שומרים. ושלשה מקומות ילפינן מדכתיב (במדבר ג,) והחונים לפני המשכן קדמה וגו׳ שומרי משמרת למשמרת, רמז לשלש בשלשה משמרות מקומות, ומה מצינו במשכן שהיו הכהנים אהרן ושני בניו שומרים בו בשלשה מקומות, אף מקדש כן:
+<b>בית אבטינס ובית הניצוץ היו עליות.</b> בנויות בצד שערי העזרה:
+<b>והרובין.</b> ילדים. תרגום ילד, רביא. פירוש אחר, הרובין, המורים חצים בקשת, מלשון רובה קשת:
+<b>ובית המוקד כפה.</b> בנין של בית המוקד לא היתה עליה אלא כיפה, ארקוולט״ו בלע״ז, עשויה בארץ:
+<b>והיה מוקף רובדים של אבן.</b> אצטבאות סביב, של אבני גזית, היו משוקעות בכותל ויוצאות מן הכותל לתוך בית המוקד לצד הקרקע, ועל גביהן אבנים אחרות קצרות מהן שיוצאות נמי מן הכותל, והיו כעין מעלות זו על זו:
+<b>זקני בית אב.</b> המשמר היה מתחלק לשבעה בתי אבות כמנין ימי השבוע כל אחד עובד יומו, וזקני בית אב של אותו יום היו ישנים שם על אותן רובדין:
+<b>ופרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח, והן היו השומרים:
+<b>כסתו.</b> לשון כרים וכסתות:
+<b>איש כסתו בארץ.</b> שלא היו יכולים לשכב שם על גבי מטות אלא בארץ כדרך שומרי חצרות המלכים:
+<b>ומניחים אותן תחת ראשיהן.</b> כנגד ראשיהן ולא תחת ראשיהן ממש, לפי שיש בבגדי כהונה שיש בהן כלאים כגון אבנט, ואין מותר להשתמש בהן אלא בשעת עבודה:
+<b>ומתכסים בכסות עצמן.</b> בבגדי חול:
+<b>במסיבה.</b> במחילה המהלכת תחת הבירה. שמחילה היתה תחת המקדש. וכל המקדש קרוי בירה כדכתיב (דברי הימים א כ״ט:י״ט) אל הבירה אשר הכינותי. ומפני שהיה בעל קרי, לא היה מהלך דרך העזרה אלא דרך המחילות, דקיימא לן מחילות לא נתקדשו:
+<b>והנרות היו דולקים.</b> במחילה מכאן ומכאן:
+<b>ומדורה היתה שם.</b> שהכהן מתחמם בה לאחר שטבל:
+<b>וזה היה כבודו.</b> שלא נכנס בו אדם מעולם כל זמן שהיה חברו שם:
+<b>מצאו נעול.</b> זה סימנו שיש אדם שם ולא היה נכנס:
+<b>נסתפג.</b> קינח המים שעל בשרו:
+<b>בא וישב לו.</b> בבית המוקד:
+<b>עד שהשערים נפתחים.</b> היה יוצא והולך לו לחוץ. לפי שטבול יום משתלח חוץ לעזרה, כדאמרינן באלו דברים וכל זב לרבות בעל קרי:
+
+Mishnah 2
+
+<b>לתרום את המזבח.</b> תרומת הדשן:
+<b>משכים וטובל.</b> שלא היה אדם נכנס לעזרה לעבוד עבודה אפילו טהור, עד שהוא טובל:
+<b>וכי באיזו שעה הממונה בא.</b> כלומר מי איכא זמן קבוע לביאת הממונה, דאמרת שהיה משכים וטובל קודם ביאת הממונה, אלא ודאי לא היה זמן קבוע לביאתו שלא כל העתים היו שוות שפעמים היה בא הממונה מקרות הגבר כו׳, והלכך מי שהיה רוצה לתרום היה משכים כל מה שהיה יכול, ואח״כ היה בא הממונה ודופק עליהם לאותם שבבית המוקד, והם היו פותחין לו:
+<b>מקריאת הגבר.</b> אית דמפרשי קריאת התרנגול. ואית דמפרשי כהן שהיה רגיל לקרות בכל יום סמוך לעלות השחר:
+<b>מי שטבל יבוא ויפיס.</b> כל אותן שהיו נותנים לבם לתרום, היו טובלים קודם שיבוא הממונה, ואח״כ היו מטילין פייס ביניהן, הוא הגורל, ומי שבא לו הגורל הולך ותורם. סדר הגורל ומעשהו, מפורש פרק ב׳ דיומא:
+
+Mishnah 3
+
+<b>פשפש.</b> פתח קטן שבתוך גופו של פתח גדול, ובו היו נכנסים מבית המוקד לעזרה:
+<b>אלו היו הולכין באכסדרא שבעזרה.</b> דרך המזרח. שהיו אכסדראות סביב לעזרה מבפנים, עמודים יוצאים חוץ לכותלי העזרה, ומן העמודים ועד כותלי העזרה היה סכך על גביהן והן קרויין פורטיק״ן בלע״ז, ומן העמודים ולחוץ היה בלא סכך, והמזבח היה שלא במקום הסכך. והיו מתחלקים לשתי כתות, כדי שיהיו בודקים ורואים כל כלי שרת שיהיו כולן במקומן בשלום. והיו הולכים באכסדראות העשויות לצד רוח צפונית, אלו מהלכים בה בחציה של צד מזרח ואלו מהלכים בה בחציה של צד מערב, עד שפוגעים זה בזה במקום שעושים מנחת חביתין של כהן גדול, שהיה מביא בכל יום מחציתה בבוקר ומחציתה בערב, והיא היתה סמוך לשער ניקנור, ושם היו אומרים זה לזה שלום, הכל שלום, כלומר מצאנו כל הכלים בשלום ולא נפקד מהם כלי:
+
+Mishnah 4
+
+<b>הזהר שלא תגע בכלי.</b> במחתה שהיא כלי שרת. שאין אדם רשאי לקרב אל המזבח ולא לשום עבודה עד שיקדש ידיו ורגליו:
+<b>במקצוע.</b> בקרן זוית:
+<b>בן קטין.</b> כך שמו של כהן גדול שעשה מוכני לכיור. גלגל הסובב שעל ידו משקעים הכיור בבור שלא יהיו מימיו נפסלים בלינה, לפי שכל דבר שנתקדש בכלי שרת נפסל בלינת לילה, וכשהיה משוקע הכיור בבור לא היו מימיו נפסלין. ורמב״ם אומר, שהמוכני הוא כלי סביב לכיור, שלא נתקדש בכלי שרת, ושם היו מניחים המים בלילה כדי שלא יתקדשו ויפסלו בלינה:
+<b>המאוכלות הפנימיות.</b> הגחלים שבאמצע האש שנתאכלו היטב והן קרובים להיות דשן:
+<b>צבר את הגחלים על גבי הרצפה.</b> משום דכתיב ושמו, ודרשינן [תמורה דף ל״ד ע״א] ושמו כולו, ושמו שלא יפזר:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>ראוהו אחיו.</b> לאותו שתרם את המזבח:
+<b>שירד.</b> מן המזבח ונתן את הגחלים במזרחו:
+<b>והם רצו וכו׳ וקדשו ידיהם ורגליהם.</b> כדי לעבוד עבודה:
+<b>סונקים.</b> מסלקים אותן. לשון נענוע ונדנוד. וכן כגדי מסנקן [פסחים דף ג׳ ע״ב], גדי שהוא עיף על ידי נענוע ונגיחות שמנגחין זה בזה. אף כאן סונקים מנענעים ומהפכין אותן בצנורות לצדדי המזבח:
+<b>בסובב על הכבש.</b> כלומר על הכבש שכנגד הסובב:
+
+Mishnah 2
+
+<b>החלו מעלין באפר.</b> לאחר שסלקו לצדדים או לסובב אברים ופדרים שלא נתאכלו, היו מושכין את האפר במגרפות שבידם ומעלין אותו לתפוח, כמין כרי גדול של אפר שהיה באמצע המזבח צבור ועשוי כתפוח:
+<b>פעמים עליו כשלש מאות כור.</b> גוזמא קתני, דמעולם לא הניחו להיות עליו שלש מאות כור:
+<b>וברגלים לא היו מדשנים אותו.</b> לא היו מוציאין את הדשן לחוץ אע״פ שהוא רבה על המזבח:
+<b>מפני שהוא נוי למזבח.</b> שיהיה נראה שקרבנות הרבה היו על גבי המזבח:
+<b>מימיו לא נתעצל.</b> כלומר מה שהיה דשן כל כך, לא מחמת עצלות הכהנים, אלא לנוי להראות שקרבנות הרבה קרבו על גבי המזבח:  
+
+Mishnah 3
+
+<b>מעלין בגזירין.</b> שני עצים ארוכים ומשופין היו נותנים לתוך אורך המערכה, דכתיב (ויקרא ו׳:ה׳) וביער עליה הכהן עצים בבוקר בבוקר, מלמד שטעונה שני עצים:
+<b>וכי כל העצים כשרים למערכה.</b> דקתני החלו מעלין בגזרין סתם ולא קא מפרש מאיזה מין של עצים היו הגיזרים. ומשני, הן, כלומר הכל כשרים חוץ משל זית ושל גפן דאסורין משום ישוב ארץ ישראל, לפי שהן טוענים פירות. ואית דאמרי טעמא, לפי שהן נעשים דשן מיד:
+<b>מורביות.</b> ענפים של תאנה. ודוקא תאנים רעות. דלא עבדי פירי:
+<b>ושל עץ שמן.</b> העושה שמן אפרסמון. ואני שמעתי, שהוא האילן שקורים לו בלע״ז פינ״ו, ובערבי צינובו״ר. ואע״ג דעץ מאכל הוא אין בו צורך כמו בגפן וזית, הלכך לא אסרוהו משום ישובה של ארץ ישראל כדרך שאסרו הגפן והזית:
+
+Mishnah 4
+
+<b>מערכה גדולה.</b> לפי שיש עוד מערכה אחרת, קרי להך מערכה גדולה. שלש מערכות היו שם בכל יום, אחת מערכה גדולה ששורפים עליה התמיד, והשנית מערכה פחותה ממנה והיא קרויה מערכה של קטורת, שנוטלים ממנה גחלים במחתה לקטורת שמקטירים בבוקר ובין הערבים, והשלישית אינה משמשת כלום אלא לקיום האש, דכתיב (ויקרא ו׳:ה׳) והאש על המזבח תוקד בו, זו מערכה שלישית של קיום האש:
+<b>וחזיתה מזרחה.</b> מראית פניה דהיינו הפתח והחלון של מערכה, לצד מזרח של מזבח:
+<b>וראשי גיזרין.</b> הפנימים היו ארוכים עד שהיו נוגעים בתפוח:
+<b>את האליתא.</b> חריות וקסמין דקין תוחבין בין הגדולים להצית האש ואליתא לשון אליה, על שם זנבות האודים:
+
+Mishnah 5
+
+<b>בררו משם.</b> מבין מקום העצים:
+<b>בעומד חמש סאים.</b> היה באותה מערכה של קטורת כמו חמש סאים גחלים שמהם היה חותה לצורך הקטורת:
+<b>בעומד.</b> כמו באומד:
+<b>ובשבת בעומד שמונה סאים.</b> לפי שצריך עוד גחלים לשני בזיכי לבונה של לחם הפנים שהיו מקטירים משבת לשבת:
+<b>מחזירים אותן למערכה.</b> ונשרפים שם בצדי המערכה הגדולה:
+<b>ובאו להם ללשכת הגזית.</b> לעשות פייסות:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אמר להם הממונה בואו והפיסו.</b> הטילו פייס. הוא הגורל המפורש פרק ב׳ דיומא:
+<b>מי שוחט.</b> אע״ג דשחיטה כשרה בזר, תקנו בה פייס, דתחילת עבודת התמיד היא וחביבה להו, אי לא יטילו פייס אתו לאינצויי עלה ואתו בה לידי סכנה:
+<b>מי זורק.</b> מקבל הדם הוא הזורק, ומשום דעיקר הקרבן הויא זריקה להכי נקט לה:
+<b>מי מדשן מזבח הפנימי.</b> והמדשן הוא המקטיר קטורת. ומשום דדשון תחילת עבודה של קטורת היא, נקט לה. וכן דשון המנורה תחילת ההדלקה. ודשון מזבח הפנימי והמנורה, קודם שחיטת התמיד היה. והא דמדכר בסדר הפייס שוחט וזורק ברישא, משום שהם עיקר עבודה טפי:
+<b>העוקץ.</b> האליה:
+<b>החזה.</b> כל [השומן] הרואה את הקרקע:
+<b>והגרה.</b> מקום שהוא מעלה גרה, הוא הצואר, ובו מחוברים קנה הריאה עם הכבד והלב:
+<b>זכה מי שזכה.</b> מי שעלה לו הפייס זורק את הדם, והסמוך לו שוחט. ואע״פ שהשחיטה קודמת לקבלת הדם, מ״מ מפני שעבודת הזריקה גדולה מן השחיטה, שהשחיטה כשרה בזר משא״כ בזריקה, לפיכך זכה הראשון שהגיע לו הפייס בזריקה, והשני הסמוך לו בשחיטה, והשלישי מדשן מזבח הפנימי ומקטיר הקטורת, והרביעי מדשן את המנורה ומדליק את הנרות, והחמישי מעלה הראש והרגל לכבש, והששי שתי הידים, והשביעי העוקץ דהיינו האליה והרגל, והשמיני החזה והגרה, והתשיעי שתי דפנות, והעשירי הקרבים, והאחד עשר הסולת של מנחת נסכים שהיא קריבה עם התמיד. והשנים עשר חביתי כהן גדול, והשלשה עשר יין של נסכים. כל אלו שלשה עשר כהנים יוצאים בפייס אחד כמפורש פרק ב׳ דיומא:
+
+Mishnah 2
+
+<b>צאו וראו.</b> על מקום גבוה שהיה להם במקדש:
+<b>זמן השחיטה.</b> שהשחיטה פסולה בלילה שנאמר (ויקרא י״ט) ביום זבחכם:
+<b>ברקאי.</b> האיר והבריק השחר:
+<b>האיר פני כל המזרח.</b> שלא היה אומר כלום עד שהאירו פני [כל] פני המזרח, שאין מספיק כשהבריק כנקודה בלבד. והלכה כמתיא בן שמואל:
+<b>עד שהוא בחברון.</b> אותן העומדים למטה שואלים לו הגיע האור בחברון, והוא אומר הין. וכדי להזכיר זכות האבות הקבורים בחברון אומרים כן:
+
+Mishnah 3
+
+<b>מלשכת הטלאים.</b> לשכה שהיו הטלאים של תמידים שם:
+<b>לשכת החותמות.</b> של לוקחי סולת למנחה ויין לנסכים, שהיו הולכים אצל הממונה על החותמות ונותנים לו מעות כפי הנסכים שהוא צריך, והוא נותן לו חותם ומוליך החותם אצל הממונה על הנסכים ומקבל ממנו נסכים. ואותה לשכה שהממונה על החותמות יושב בה היא קרויה לשכת החותמות. ובמסכת שקלים מפורש שארבעה חותמות היו במקדש, וכתוב עליהם, עגל, זכר, גדי, חוטא. כשמביא חותם שכתוב בו עגל, בידוע שנתן מעות לנסכי פר. זכר, בידוע שנתן מעות לנסכי איל, שתרגום איל, דכרא. גדי, בידוע שנתן מעות לנסכי כבש. חוטא, בידוע שנתן מעות לנסכי מצורע:
+<b>לשכת בית המוקד.</b> על שם המדורה שדולקת בה תמיד. קרויה בית המוקד:
+
+Mishnah 4
+
+<b>תשעים ושלשה כלי כסף וכלי זהב.</b> לא אתפרש למה הוצרכו למנין של כלים הללו. ובירושלמי במסכת חגיגה אמרו כנגד תשעים ושלש אזכרות שבנבואות חגי זכריה ומלאכי:
+<b>השקו את התמיד.</b> סמוך לשחיטתו, כדי שיהא עורו נפשט יפה:
+<b>בכוס של זהב.</b> אית דאמרי גוזמא קתני דלא של זהב היה, אלא של נחושת יפה כזהב. ואית דאמרי בכוס של זהב ממש, שאין עניות במקום עשירות:
+<b>אף על פי שמבוקר.</b> דתמיד טעון בקור ממום ארבעה ימים קודם שחיטתו, דומיא דשה הפסח:
+
+Mishnah 5
+
+<b>לצפונו של מזבח.</b> דתמיד עולה הוא, ועולה טעונה צפון:
+<b>שמונה עמודים.</b> עמודים של אבן נמוכים:
+<b>ורביעית של ארז.</b> חתיכות מרובעות של ארז היו על העמודים:
+<b>אונקליות.</b> כעין ווים. אינציני״ש בלע״ז: היו קבועים, באותן רביעיות של ארז, ותולין בהן הבהמה:
+<b>ושלשה סדרים.</b> של אונקליות זו למעלה מזו היה בכל חתיכת עץ, לתלות בהמה גדולה או קטנה:
+<b>על שלחנות של שיש שבין העמודים.</b> שעליהם מדיחין הקרבים. והיה אפשר לעשותן של זהב, שאין עניות במקום עשירות, ולא עשאום אלא של שיש לפי שהזהב מרתיח ומסריח, והשיש מקרר ומצנן ומעמידו שלא יסריח:
+
+Mishnah 6
+
+<b>הטני.</b> לשון ושמת בטנא. דומה לסל ופיו רחב:
+<b>והכוז.</b> קיתון בלשון ערבי קורין אלכו״ז:
+<b>שני מפתחות.</b> לפתוח שני מנעולים שבפשפש הצפוני:
+<b>תרקב.</b> כלי שמחזיק שלשה קבין. ולשון תרקב, תרי וקב. ודומה היה לתרקב אבל לא היה מחזיק אלא קביים וחצי, ושל זהב היה:
+<b>אחד יורד לאמת השחי.</b> הפשפש הצפוני דתנן לקמן בא לו לפשפש הצפוני היו לו שני מנעולין, האחד היה למטה בפנים בתחתיתו של פתח, והיה הכהן הרוצה ליכנס מכניס אמת ידו בחור שבכותל עד בית השחי שלו ופותח בידו דרך פנים, והאחר פותח במפתח מיד בלא טורח כשאר כל הפתחים:
+<b>כיון.</b> כמו [פסחים ל״ז ע״ב] יעשנה בדפוס ויקבענה כיון, כלומר מהר בלא טורח:
+
+Mishnah 7
+
+<b>ושני פשפשין היו לו לשער הגדול.</b> הוא שער ההיכל. והיו לו דלתות בתחילת עובי הכותל שהיה עביו שש אמות, ודלתות אחרות לסוף עביו לצד פנים. ושני פשפשין הנך שני פתחים קטנים אחד מימין שער הגדול ואחד משמאלו רחוק קצת מן השער. אותו שבדרום כתיב סגור יהיה לא יפתח בשל עתיד, ומסתמא כן היה בבית עולמים, אבל פשפש שבצפון היה פותחו על ידי חור שאצלו שתוחב בו ידו עד השחי וכופף ידו בפנים, ועל ידי מנעול אחר שבו שנפתח לאלתר בלי טורח:
+<b>ופותח הפשפש ונכנס משם לתא.</b> והיא לשכה אחת הפתוחה להיכל:
+<b>ומן התא נכנס להיכל.</b> והולך בחלל ההיכל עד השער הגדול שבסוף עובי הכותל מבפנים ופותחו ובא לו אל שער השני ועומד בפנים ופותחו:
+<b>נגר.</b> בריח שמבריח מקצה הדלת לקצה הדלת. פירוש אחר, נגר היינו היתד הנעוץ אחורי הדלת בנקב שבאסקופה:
+<b>ואת הפותחות.</b> המנעולים והמסגרות:
+
+Mishnah 8
+
+<b>מיריחו היו שומעים קול שער הגדול.</b> ומירושלים עד יריחו עשר פרסאות:
+<b>המגריפה.</b> מין כלי נגון שהיה במקדש, עשרה נקבים היו בו, וכל אחד ואחד מוציא מאה מיני זמר, וקולו נשמע עד למרחוק:
+<b>בן קטין.</b> שם אדם וכהן גדול היה, ועשה גלגל לכיור לשקעו בבור שלא יהיו מימיו נפסלים בלינה, שכל דבר שנתקדש בכלי שרת נפסל בלינה וביוצא ובטבול יום, וכשהיו מעלים אותו מן הבור לקדש בו ידיהם ורגליהם היה קול הגלגל נשמע עד יריחו:
+<b>גביני כרוז.</b> כהן ששמו גביני, שהיה מכריז בכל בוקר בבית המקדש עמדו כהנים לעבודתכם:
+<b>חליל.</b> צלמיצלי״ש בלע״ז, בערבי מזמא״ר, וקולו נשמע למרחוק. ויש אומרים פיפר״י בלע״ז:
+<b>צלצל.</b> צמבל״י בלע״ז:
+<b>מכוור.</b> שם מקום:
+
+Mishnah 9
+
+<b>ובאחרונה.</b> שלא היה רק מעט דשן ולא היה יכול ליקח בחפניו, כיבד שאר הדשן לתוך הטני:
+<b>והניחו.</b> לטני שם ויצא. אבל מיד לא היה מוציאו, שכיון שצריך לתת הדשן אצל המזבח קדמה כמו דשון המנורה, ממתין עד לאחר זריקת התמיד, שהיה עושה הטבת שתי נרות וגומר השלמת דשון המנורה, ואז היו שניהם מוציאין זה הטני וזה הכוז ושופכין הדשן במקום אחד אצל המזבח ונבלעים שם במקומן:
+<b>ומצא שתי נרות מזרחיות דולקים.</b> האי תנא סבר מנורה מזרח ומערב היא מונחת. ופעמים שמוצא גם השאר דולקים, ונקט שתי נרות מזרחיות דולקים משום דשאר נרות אפילו דולקים מכבן ומדשנן, ואלו שתי נרות אם מצאן דולקים אינו מכבן, ועוד משום דקתני בסיפא מצאן שכבו לאלו מזרחיות. חוזר ומדליקן, ובשאר נרות מצאן שכבו אינו מדליקן עד הערב:
+<b>מדשן את השאר.</b> חמש נרות שלצד מערב, מסיר מהן השמן הישן והפתילה הישנה והדשן, ונותן הכל בכוז, ונותן שמן חדש ופתילה חדשה, ולאחר שחיטת התמיד וזריקת דמו, מדשן השני מזרחיות ונותן בהן שמן ופתילה חדשה. והא דמפסיק ההטבה בשחיטת התמיד וזריקת דמו ואינו מטיבן כולן יחד, משום דכתיב (שמות ל׳) בבוקר בבוקר בהטיבו את הנרות, אמרה תורה חלק ההטבה לשני בקרים, ועביד הטבת חמש נרות ברישא והדר הטבת שתי נרות, משום דכיון דאתחיל, עביד רובא. והאי דלא עביד שיתא והדר חד, משום דכתיב בהיטיבו את הנרות, [אין] הטבת נרות פחות [משתים]. והני מילי בזמן שאין הנס, כגון לאחר שמת שמעון הצדיק. אבל קודם שמת שמעון הצדיק שהיה נו׳ מערבי דולק תמיד בדרך נס, בדתניא מחוץ לפרוכת העדות, עדות הוא שהשכינה שורה בישראל, זו נר מערבי שנותן בה שמן כמדת חברותיה וממנה היה מתחיל ובה היה מסיים, כשהיה בא להיטיב השתי נרות מזרחיות, לא היה מדשן אלא הנר הראשון בלבד ומיטיבו, ומניח הנר השני הסמוך לו דולק עד הערב שמדליק את הנרות וממנו מדליק כל הנרות האחרים, ואחר שהדליק שאר הנרות מטיבו ומדשנו לנר זה בערב ומדליקו. ואע״ג דכתיב בהיטיבו את הנרות דאין הטבה פחות משתים, הכי עדיף טפי שלא להיטיב כי אם נר אחד מן השתי נרות מזרחיות ולהניח הנר השני דולק שלא להיטיבו עד הערב, כדי לפרסם הנס שהוא דולק תמיד. ומה שמיטיב חמש של צד מערב תחילה, ולא חמש לצד מזרח ולבסוף שתים של מערב ומהם היה לו להדליק, ולא עביד הכי משום דכתיב (ויקרא כ״ד) להעלות נר תמיד מחוץ לפרוכת העדות יערוך אותו לפני ה׳, אמרה תורה קבע נר להדליק ממנו שאר נרות, ואיזה זה נר שני של צד מזרח, והוא קרוי נר מערבי, דכי עייל בהיכל בההוא נר פגע ברישא, ואין מעבירין על המצות, ואיכא למימר בההיא אתוקם הנס והוקבע להדליק ממנו. ובנר ראשון אי אפשר, דהא כתיב לפני ה׳, מאותו נר של צד שכינה שהוא לצד מערב, ואין נר ראשון קרוי לפני ה׳:
+<b>מצאן שכבו.</b> השתים מזרחיות. כגון לאחר שמת שמעון הצדיק:
+<b>מדשנן ומדליקן מן הדולקים.</b> לא שהיה נותן פתילה חדשה ושמן חדש כדרך הטבת הנרות, שהרי לעולם אין מטיבין שתי נרות מזרחיות אלא לאחר שחיטת התמיד כדי להפסיק בין הטבת חמש להטבת שתים, אלא מדשנן היינו שמסיר הדשן שבראש הפתילה הישנה, ומגביהה ומדליקה, כדי להיות ניכר יפה הפסק שבין הטבת חמש נרות לשתים. ואם אין בנרות דולקים מדליקן ממזבח העולה:
+<b>ומדשן את השאר.</b> זו הטבת חמש הנרות, שנותן פתילה חדשה ושמן חדש ומניחן כבויות עד הערב שבא ומדליק. ומדשן דהכא אינו כמו מדשן של שנים מזרחית דלעיל. ולאחר שחיטת התמיד וזריקת דמו חוזר ומדשן [המזרחית] ונותן שמן ופתילה חדשה ומניחה עד הערב כבויה. ונר שניה שקרויה מערבית כמו כן מדשן ומסיר השמן והפתילה ישנה ונותן שמן חדש ומדליקה ממזבח העולה כדי להדליק ממנה בערב הנרות, האחרות שנר מערבי הוקבע להדליק ממנו נרות אחרות, ולכך נמי מדליקה אם מצאה כבויה קודם שחיטת התמיד, כיון שצריך מכל מקום להדליקה כשבא ומטיב לאחר שחיטה. כך מצאתי פירוש משנה זו בפירושי רבינו ברוך בר יצחק, והוא המחוור שבכל הפירושים. ודברי הרמב״ם במשנה זו תמוהים מאד, וגם מה שסובר שהטבת הנרות היא הדלקתן ושהיו מדליקין הנרות של מנורה כולן בבוקר כדרך שמדליקין בערב, פליאה נשגבה בעיני, ולא שמעתי ולא ראיתי לאחד מרבותי שסובר כן:
+<b>ואבן היתה לפני המנורה.</b> לפי שהמנורה גבוהה שמונה עשר טפחים והיה צריך לעלות למקום גבוה כדי להיטיב את הנרות:
+<b>ובה שלש מעלות.</b> כנגד שלש העלאות שכתובות במנורה, בהעלותך את הנרות, והעלה את נרותיה, להעלות נר תמיד:
+<b>והניח הכוז ויצא.</b> עד לאחר זריקת דם התמיד שאז עושה הטבת שתי נרות והוציאו, וכן חבירו הוציא את הטני. וכשהוציאו השתחוו בגמר העבודה, ולא עכשיו, שעדיין לא נגמר עבודתן:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>לא היו כופתין אותו.</b> את התמיד בשתי ידיו לעצמן או בשתי רגליו לעצמן, כדי שלא לעשות כחוקות הגוים, שכך היו עושים כששוחטין לעבודה זרה:
+<b>אלא מעקידין אותו,</b> היד עם הרגל, כעקידת יצחק:
+<b>ראשו לדרום.</b> היה נשחט על ירך המזבח צפונה כדין עולה, והיה נוטה ראשו לדרום ופניו למערב, שאם ירביץ גללים לא יהיה סמוך למזבח:
+<b>של שחר.</b> קרבן תמיד של שחר היה נשחט על קרן צפונית מערבית, לפי שבבוקר שמש במזרח וזורחת כנגדה למערב, והכתוב אומר שנים ליום, כנגד היום, כלומר נגד השמש, שהשמש קרוי יום:
+<b>ושל בין הערבים.</b> שחמה במערב ומאירה כנגד המזרח, היה נשחט על קרן צפונית מזרחית:
+<b>בטבעת שניה.</b> רחוק מן המזבח, לפי שהמזבח גבוה ומאפיל כולו. ויוחנן כהן גדול התקין ששה סדרים של טבעות, בכל סדר ארבע טבעות, לארבעה ועשרים משמרות כהונה, והיו קבועות ברצפה עשויות כמין קשת, ולפי שלא היו כופתים את התמיד כדתנן בריש פרקין, היו מכניסין צואר הבהמה באותן הטבעות בשעת שחיטה ונועצים ראש הטבעת בארץ:
+<b>ונותן מזרחית צפונית תחילה.</b> לאחר ששחט תמיד של שחר בקרן מערבית צפונית הולך לצד מזרח ועומד בארץ וזורק הדם בכלי למטה מן [חוט] הסקרא ונותן שתי מתנות שהן ארבע, אחת שהיא כשתים בקרן מזרחית צפונית, והולך למערבית דרומית. ונותן אחת שהיא כשתים בקרן מערבית דרומית:
+
+Mishnah 2
+
+<b>לא היה שובר בו את הרגל.</b> כדרך שהטבחים עושין שמחתכין את הרגל עם העור שבו, אלא נוקבין מתחת הארכובה הנמכרת עם הראש ותולה בו ומפשיט הרגל עם שאר הבהמה. והא קמשמע לן דהכרעים בכלל הפשט הן:
+<b>ערכובו.</b> כמו ארכובו:
+<b>מירק את ההפשט.</b> שהרי לא הופשט אלא עד החזה ועדיין העור מחובר בו:
+<b>נטל הפדר.</b> החלב:
+<b>ונותנו על בית השחיטה.</b> וזו היא דרך כבוד של מעלה שלא יראה לכלוך דם השחיטה:
+<b>והכרס מדיחין אותה.</b> מן הפרש שבתוכה, בפני עצמה:
+<b>בבית המדיחין.</b> בלשכה שהיתה במקדש. ולא מדיחין אותה עם שאר הקרבים, שלא תטנפם:
+<b>שלשה פעמים.</b> שאין הרעי יוצא מהן אלא בדוחק לפי שהן דקים:
+<b>במיעוטה.</b> לכל הפחות. ואם רצה להוסיף להדיחן יותר משלשה פעמים, מוסיף:
+
+Mishnah 3
+
+<b>ואצבע הכבד.</b> היה מפריש מן הכבד:
+<b>ולא היה מזיזה.</b> לאצבע הכבד ממקומה, שהרי היא היתה קריבה עם העוקץ והאליה, והכבד היה עם הדופן הימני, והראיה עם הגירה ושתי צלעות עמה, כמו שמפורש בסמוך:
+<b>דופן ימני,</b> חותך סמוך לשדרה, אלא שהיה מניח שתי צלעות למעלה אל השדרה וכן שתי צלעות למטה:
+<b>והרגל של ימין בשמאלו.</b> ואע״ג דהולכת אברים לכבש עבודה היא ועבודה פסולה בשמאל, כיון דלא מעכבת כפרה, שריא אפילו בשמאל, כדאיתא ביומא:
+<b>ובית עורו לחוץ.</b> המקום שמפשיטים ממנו העור והוא סמוך לראשי האצבעות:
+<b>בזך.</b> תרגום כף אחת, בזיכא חדא:
+<b>השביעי בסולת.</b> למנחת נסכים שעם התמיד:
+<b>בחביתין.</b> מנחת מחבת של כהן גדול מחציתה בבקר ומחציתה בערב שמקריב בכל יום. והאי דאפסקיה לחביתין בין סולת לנסכים שהן צרכי תמיד, משום דסולת וחביתין לשניהם שם מנחה לכך פירשן יחד:
+<b>מחצי כבש ולמטה במערבו.</b> ולא מחציו ולמעלה, כדי שתהא ניכרת ההולכה למזבח כשיחזרו מלקרות את שמע. ודוקא בימות החול היו נותנים אברי תמיד במערב לצד השכינה, אבל בשבתות, דשל מוספין שהן חובת היום היו במערב, היו של תמיד במזרח, כדמוכח במסכת סוכה פרק החליל:
+<b>לקרות את שמע.</b> וכל שאר ברכות, כדאיתא לקמן באידך פרקא:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>אמר להם הממונה וכו׳ בפרק קמא דברכות מפורש שהיא אהבה רבה.</b> ואחר שהאיר היום וזרחה החמה מברכים יוצא אור. וסדר ברכות אינו מעכב:
+<b>קראו עשרת הדברים.</b> לפי שהן עיקר התורה. ובדין היה שיהיו קורין אותן בכל יום אף בגבולים, אלא שביטלום מפני תרעומת המינים, שהיו אומרים אלו לבדם ניתנו בסיני ולא שאר התורה:
+<b>והם ברכו שלשה ברכות.</b> ואלו הן שלש ברכות, אמת ויציב, ועבודה, וברכת כהנים קריאת הפסוקים בלבד, ולא נשיאת כפים, שלא היו הכהנים נושאים את כפיהן אלא לאחר הקרבת התמיד וקטורת, כדאמרינן באידך פרקא, והאידנא לא היו מברכים הנך ברכות אלא כדי שיהא התמיד מקובל ברצון, ולא היו נפטרים בכך מתפלת שמונה עשרה:
+<b>מוסיפין ברכה אחת.</b> שמשמר היוצא אומר למשמר הנכנס, מי ששיכן את שמו בבית הזה הוא ישכין ביניכם אהבה ואחוה שלום וריעות, שבכל יום שבת היה נכנס משמר לעבודה ויוצא המשמר שעבר:
+
+Mishnah 2
+
+<b>חדשים לקטורת.</b> מי שלא זכה בקטורת כל ימיו יבוא ויפיס. ולא היו מניחים למי שזכה בה פעם אחת לשנות בה, מפני שמעשרת, דכתיב (דברים ל״ג:י׳) ישימו קטורה באפך וגו׳ ברך ה׳ חילו, לפיכך לא היו מניחים לשנות בה אדם כדי שיהיו הכל מתעשרים ומתברכים בה:
+<b>חדשים עם ישנים.</b> לפי שאמר בקטורת חדשים דוקא, אמר הכא חדשים גם ישנים, כלומר מי שזכה בפייס פעמים אחרות ומי שלא זכה בואו והפיסו:
+<b>הוא המעלה אותם לגבי המזבח.</b> ולא היה כאן פייס. ואין הלכה כר׳ אליעזר בן יעקב:
+
+Mishnah 3
+
+<b>מסרום לחזנים.</b> אותם כהנים שהכינו עצמם ולא זכו בפייס והיו לבושים בגדי כהונה, היו מוסרים אותם לחזנים, דהיינו השמשין העוסקים בצרכי המקדש, כדי שיפשיטום בגדי הקודש שעליהם:
+<b>ולא היו מניחים עליהם אלא מכנסים בלבד.</b> ולובשים בגדי חול ואח״כ מפשיטים המכנסים ומניחים כל בגדי כהונה ויוצאים:
+<b>וכתוב עליהם תשמישי הכלים.</b> החלונות שבהן מכנסים כתוב עליהן מכנסים, ואת שבהן כתונת כתוב עליהן כתונת, וכן מצנפת ואבנט. וסדר לבישת הבגדים, המכנסים תחלה לכל שאר בגדים של קודש, דכתיב (ויקרא ו׳:ג׳) ומכנסי בד ילבש על בשרו, שלא יהא דבר קודם למכנסים, ואח״כ הכתונת, ואח״כ חוגר באבנט, ואח״כ צונף במצנפת:
+
+Mishnah 4
+
+<b>והבזך.</b> כף קטן:
+<b>מלא וגדוש קטורת.</b> והיתה בתוך הכף הגדול. שאם לא היה הגדול, כיון שהקטן גדוש היה מתפזר הקטורת לארץ בהולכתו. ובכף הגדול לבד לא סגי, דכבוד הוא כלפי מעלה לערות מכף גדוש על הגחלים בשעת ההקטרה:
+<b>וכסוי היה לו.</b> לבזך:
+<b>מטוטלת.</b> רבותי פירשו כעין טבעת היה לכסוי מלמעלה שעל ידה מטלטל הכיסוי ומסירו מעל הבזך. ובערוך פירש, מטוטלת חתיכת בגד, כמו לא יצא הגמל במטוטלת דפרק במה בהמה יוצאה. שהיה נתון על כסוי הבזך כמין סודר קטן לנוי:
+
+Mishnah 5
+
+<b>מי שזכה במחתה.</b> להוליך הגחלים למזבח הזהב. ולא היה בזה פייס, אלא מי שזכה בקטורת על ידי פייס אומר לזה שעמו זכה עמי במחתה:
+<b>וחתה.</b> מן המאוכלות הפנימיות לא גרסינן הכא, שהן קרובים לדשן, דאדרבה גחלים גסות ובוערות היה חותה:
+<b>ועירן בשל זהב.</b> אבל לא היה חותה בשל זהב, כדי שלא תתקלקל, והתורה חסה על ממונן של ישראל:
+<b>נתפזר ממנו כקב גחלים.</b> שהיה חותה במחתה של כסף בת ארבעה קבים ומערה בשל זהב שהיא של שלשה. וכדי להוליכה מלאה היה מערה באחרונה, שזהו דרך כבוד של מעלה:
+<b>מכבדן לאמה.</b> לאמת המים שבעזרה. שלא יכוו בהן הכהנים:
+<b>ובשבת.</b> שאסור לכבות:
+<b>כופה עליהן פסכתר.</b> כלי אחד גדול. תרגום סירותיו, פסכתרוותיה:
+<b>לתך.</b> חצי כור, חמש עשרה סאין, שהכור שלשים סאין:
+<b>ושתי שרשרות היו.</b> בפסכתר. אחת מצד זה ואחת מצד זה, לפי שבו מורידין הדשן מעל המזבח בסמוך, כדאמרינן וכשמורידו מלא דשן דרך קרקע הכבש שהוא משופע היה כהן אחד לפניו שמושכו בשרשרת וכהן אחד היה למעלה מן הפסכתר ותופס בשרשרת שלפניו שלא תתגלגל במדרון הכבש:
+<b>ועל השרץ.</b> שנמצא בעזרה בשבת, כופים עליו פסכתר כדי שלא יטמאו בו הכהנים. שאין יכולים להוציאו משם בשבת, דעל שבות כזה גזרו ואפילו במקדש. ודוקא כשנמצא בעזרה, אבל נמצא בהיכל או באולם, מוציאים אותו מיד ואפילו בשבת:
+
+Mishnah 6
+
+<b>המגרפה.</b> כלי גדול שהיו זורקים אותו כדי להשמיע קול, והקול היוצא ממנו משמש שלשה דברים כמדפרש ואזיל:
+<b>כהן השומע קולה.</b> אם לא היה בעזרה:
+<b>רץ ובא.</b> להשתחוות עם אחיו הכהנים:
+<b>וראש המעמד.</b> כשהיה שומע קול המגריפה:
+<b>היה מעמיד את הטמאים.</b> של אותו בית אב שלא היו ראויים לעבוד.
+<b>בשערי המזרח.</b> אית דאמרי כדי לביישן ולהודיע שמפני טומאת קרי הוא נמנע לעבוד, כדי שיזהר פעם אחרת. ואית דאמרי מפני החשד, שלא יחשדוהו שלמלאכתו הלך והניח מלעבוד, אבל ידעו שמפני טומאת אונס של שרץ או דבר אחר נמנע מלעבוד. והרמב״ם כתב, שמצורעים שכבר טהרו מצרעתם היה מעמידם בשער המזרח, כדי שיהיו מזומנים לזרוק עליהם דם האשם:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>החלו.</b> אותם שזכו בכך של קטורת ובמחתה של גחלים להיות עולים במעלות האולם, ששתים עשרה מעלות היו לאולם. ולפניהם היו מקדימים ללכת מי שזכה בדשון מזבח הפנימי כדי להוציא את הטני שהניח שם, מאחר שצריך לתת דשן אצל המזבח קדמה כמו דשון המנורה, היה ממתין עד לאחר זריקת התמיד שהיה הזוכה בדשון המנורה עושה הטבת שתי נרות וגומר השלמת דשון המנורה, ואז היו שניהן מוציאין זה הטני וזה הכוז ושופכים הדשן במקום אחד אצל המזבח קדמה:
+<b>והשתחוה ויצא.</b> שעתה נגמרה מצותו:
+<b>מצאו שכבה.</b> כגון לאחר שמת שמעון הצדיק שלא היה הנס, בין שכבה עכשיו לאחר שחיטת התמיד, בין שמצאו שכבה קודם שחיטת התמיד והדליקו כדאמרן לעיל בפרק אמר להם הממונה קמא, אע״פ שעכשיו מצאו עדיין דולק, כיון שלא היה הנס קיים, מכבהו ומדשנו כדי לגמור הטבת שתי נרות יחד:
+<b>ומדליקו מעל מזבח העולה.</b> שאין מדליקין נר מערבי לעולם אלא מאש של מזבח העולה, דכתיב (ויקרא ו׳) אש תמיד תוקד על המזבח, אש שנאמר בה תמיד דכתיב (שם כ״ד) להעלות נר תמיד, מעל המזבח החיצון תוקד:
+<b>ממעלה שניה.</b> של שלש מעלות שהיו לפני המנורה:
+<b>והשתחוה ויצא.</b> שהרי גמר מצותו:
+
+Mishnah 2
+
+<b>צבר את הגחלים.</b> שבמחתה:
+<b>על גבי המזבח.</b> הקטורת:
+<b>ורדדן בשולי המחתה.</b> כדי שלא יפול הקטורת מעל הגחלים, לפיכך הוא מרקען ופושטן שלא יהיו משופעים אילך ואילך. תרגום וירקעו, ורדידו. ועל מזבח הזהב היה מקטיר, ולא בתוך המחתה. אבל בקטורת של יום הכפורים היה מניח הגחלים בתוך המחתה ועליה היה מקטיר, ולא היה שם רידוד גחלים ביום הכפורים:
+
+Mishnah 3
+
+<b>ונותנו.</b> לכף:
+<b>לאוהבו.</b> שבא שם עמו להיכל לצורך כך. ואם נתפזר מן הקטורת שבבזך לתוך הכף, לפי שהבזך היה מלא וגדוש ופעמים נופל ממנו לתוך הכף, נותן אוהבו את הקטורת שנתפזר בתוך הכף בחפניו של מקטיר:
+<b>ומלמדים אותו.</b> לפי שלא הקטיר מעולם, כדתנן לעיל חדשים לקטורת בואו והפיסו, לפיכך הוצרכו ללמדו:
+<b>שלא תתחיל לפניך שלא תכוה.</b> היה שופך הקטורת על הגחלים לצד מערב רחוק ממנו, וכשהיה מתפזר לצד עצמו היה צוברו, כדאמרינן ביומא [דף מ״ט] כדי שתהא עשנה שוהה לבוא, וזהו כבוד שיהא שוהה בעבודה. והיה צובר ועושה הגל לצד מערב, שכשבא לגרור הקטורת הסמוך לו הוא צוברו לצד מערב רחוק ממנו ואינו נכוה מן הקטורת שנשרף. אבל אם היה עושה הגל לפניו, כשיאסף הקטורת שנתפזר חוצה לו ומביאו אצלו, נמצא זרועו נכוה בציבור הקטורת ששורף לפניו. והיינו דתניא בפרק הוציאו לו (סוף יומא דף נ״ב) צובר פנימה שהוא חוצה לו:
+<b>התחי, ל מרדד ויוצא.</b> כלומר מיד שרידד הקטורת על גבי גחלים יצא:
+<b>פרשו העם.</b> כל הכהנים פורשים מבין האולם ולמזבח בשעת הקטרת הקטורת, דכתיב (ויקרא ט״ז) וכל אדם לא יהיה באוהל מועד בבואו לכפר בקודש, כל כפרה שנעשית בקודש, כל אדם לא יהיה באוהל מועד, הלכך בין בשעת הקטרה בין בשעת מתן דמים של פר כהן משיח ופר העלם דבר של ציבור ושעירי עבודה זרה, היו הכהנים פורשים מבין האולם ולמזבח. אבל בשעת הקטרת קטורת של יוה״כ לא היו פורשים אלא מן ההיכל בלבד, לפי שקטורת של יוה״כ לא היה בחוץ בהיכל על מזבח הזהב, אלא לפני ולפנים בבית קודש הקדשים, הלכך אין צריך שיפרשו מבין האולם ולמזבח אלא מן ההיכל בלבד:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>בזמן שכהן גדול נכנס להשתחוות.</b> בהיכל. ולא מקריא ביאה שלא לצורך:
+<b>באבנים טובות.</b> שעל כתפות האפוד:
+<b>הגביה לו את הפרוכת.</b> שתלוי בפתחו של אולם. שלא היה לפתחו של אולם דלתות כשאר פתחים שבמקדש אלא פרוכת בלבד:
+
+Mishnah 2
+
+<b>באו ועמדו.</b> לאחר שברכו וקראו ועשו העבודות האמורות לעיל, באו למעלות האולם:
+<b>עמדו הראשונים.</b> אלו החמשה כהנים שבידם חמשה כלים כו׳:
+<b>וברכו את העם ברכה אחת.</b> והן שלשה פסוקים של ברכת כהנים, יברכך, יאר, ישא. וקרי להו ברכה אחת, לפי שלא היו עונין אחריהן אמן בין פסוק לפסוק כדרך שעושים בגבולים:
+<b>את השם ככתבו.</b> ביו״ד ה״א:
+<b>ובמדינה בכינויו.</b> באל״ף דל״ת. שאין מזכירין את השם ככתבו אלא במקדש בלבד, שנאמר (שמות כ׳:כ״א) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך, סרסהו ודרשהו, בכל המקום אשר אבוא אליך וברכתיך, דהיינו במקדש, שם אזכיר את שמי:
+<b>כנגד כתפותיהם.</b> לפי שצריכים נשיאת כפים, דכתיב וישא אהרן את ידיו אל העם ויברכם, וכתיב (דברים י״ח:ה׳) הוא ובניו כל הימים, מה הוא בנשיאות כפים, אף בניו בנשיאות כפים כל הימים:
+<b>ובמקדש.</b> שמברכים את העם בשם המפורש ושכינה למעלה מקשרי אצבעותיהם, מגביהים ידיהם למעלה מראשיהם:
+<b>שאין מגביה ידיו למעלה מן הציץ.</b> מפני שהשם כתוב בו:
+<b>ר׳ יהודה אומר כו׳</b> ואין הלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>בזמן שכהן גדול רוצה להקטיר.</b> שהוא מקטיר כל זמן שירצה, ונוטל חלק כשירצה:
+<b>למחצית הכבש.</b> וכבר נתייגע קצת:
+<b>וסמך עליהן.</b> משום כבודו של כהן גדול שתהא חשובה הקטרתו יותר משאר כהנים:
+<b>וזרקן.</b> כדדרשינן ועשית עולותיך הבשר והדם (דברים י״ב:כ״ז), מה דם בזריקה אף בשר בזריקה:
+<b>נשמט השני והלך לו.</b> אבל הראשון נשאר שם לקבל האברים מן המושיטים וליתנן לכהן גדול:
+<b>בא לו להקיף את המזבח.</b> כהן גדול שהיה בראש הכבש שהוא בדרום, מקיף דרך ימין, דכל פינות שאתה פונה לא יהו אלא דרך ימין, לכך היה הולך למזרחית דרומית ומשם לצפונית מזרחית, עד שמגיע למערבית דרומית מקום הנקבים שהיין והמים שמנסכים יורדין בהן ומשם הולכים לשיתין שהן היסודות, ושם עומד כהן אחד ומושיט לו היין לנסכים, אבל כהן גדול לא היה נושא היין עמו, שמא יתקלקל היין בעשן המערכה כשמקיף את המזבח, ובעוד שהוא מקיף, מהפך בצנורא דהיינו מזלג, את האברים שלא נתאכלו על המזבח. אבל שאר הכהנים כשעושים ניסוך היין, הולכים דרך שמאל מן הכבש לדרומית מערבית שהוא קרוב לכבש, כדתנן פרק קדשי קדשים, כל העולין הולכים דרך ימין חוץ מן העולה לשלשה דברים, נסוך היין והמים ועולת העוף. היין והמים, שלא יתעשנו. ועולת העוף נמי, שלא תמות בעשן. וכהן גדול שדומה לבן בית שיש לו רשות להלך כמו שהוא חפץ מה שאין שאר הכהנים רשאים לעשות כן, וגפ יש לו רשות להפך בצנורא בלא פייס, יש לו להקיף כדי ללכת דרך ימין:
+<b>הסגן עומד על הקרן.</b> אצל הכהן גדול שבא לנסך:
+<b>והסודרים בידו.</b> להניף כשינסך הכהן. כדי שידעו הלוים וידברו בשיר, וידע בן ארזא ויקיש בצלצל, כדאמר בסמוך:
+<b>על שלחן החלבים.</b> שתי שלחנות היו במערבו של כבש, אחד שלחן של כסף שבו נותנין כלי שרת, ואחד שלחן של שיש שבו נותנים האברין והוא נקרא שלחן החלבים:
+<b>בן ארזא.</b> שם אדם המקיש בצלצל, צמב״ל בלע״ז:
+<b>הגיעו לפרק.</b> לסוף פרשה:
+
+Mishnah 4
+
+<b>בראשון לה׳ הארץ ומלואה.</b> לפי שהוא ראשון למעשה בראשית:
+<b>בשני גדול ה׳</b> שבו נחלקו המים והיה רקיע בין מים למים:
+<b>בשלישי אלהים נצב בעדת אל.</b> שבו נראית היבשה שעליה עומדים הדיינין לעשות דין:
+<b>ברביעי אל נקמות.</b> שבו נבראו השמש והירח והכוכבים שעתיד הקב״ה להנקם מן העובדים להם:
+<b>בחמישי הרנינו לאלהים עוזנו.</b> שבו נבראו בעלי חיים שהרואה אותן מרנן ומשבח לבוראו:
+<b>בששי ה׳ מלך.</b> שבו נשלמה הבריאה ובו נברא אדם שמכיר מלכותו של יוצרו:
+<b>מנוחה לחי העולמים.</b> האי תנא סבר לה כמ״ד שיתא אלפי שנין הוי עלמא וחד חרוב, ועל שם שבאלף השביעי לא יהיה כי אם הקב״ה, שנאמר (ישעיהו ב׳:י״א) ונשגב ה׳ לבדו ביום ההוא, לכך אומרים בשבת מזמור שיר ליום השבת, לאלף השביעי, שיומו של הקב״ה הוא אלף שנה:
\ No newline at end of file
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@@ -0,0 +1,351 @@
+Bartenura on Mishnah Tamid
+ברטנורא על משנה תמיד
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Tamid
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה תמיד
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>בשלשה מקומות הכהנים שומרים בבית המקדש.</b> מפני הכבוד, וגדולה היא לבית שלא יהא בלא שומרים. ושלשה מקומות ילפינן מדכתיב (במדבר ג,) והחונים לפני המשכן קדמה וגו׳ שומרי משמרת למשמרת, רמז לשלש בשלשה משמרות מקומות, ומה מצינו במשכן שהיו הכהנים אהרן ושני בניו שומרים בו בשלשה מקומות, אף מקדש כן:
+<b>בית אבטינס ובית הניצוץ היו עליות.</b> בנויות בצד שערי העזרה:
+<b>והרובין.</b> ילדים. תרגום ילד, רביא. פירוש אחר, הרובין, המורים חצים בקשת, מלשון רובה קשת:
+<b>ובית המוקד כפה.</b> בנין של בית המוקד לא היתה עליה אלא כיפה, ארקוולט״ו בלע״ז, עשויה בארץ:
+<b>והיה מוקף רובדים של אבן.</b> אצטבאות סביב, של אבני גזית, היו משוקעות בכותל ויוצאות מן הכותל לתוך בית המוקד לצד הקרקע, ועל גביהן אבנים אחרות קצרות מהן שיוצאות נמי מן הכותל, והיו כעין מעלות זו על זו:
+<b>זקני בית אב.</b> המשמר היה מתחלק לשבעה בתי אבות כמנין ימי השבוע כל אחד עובד יומו, וזקני בית אב של אותו יום היו ישנים שם על אותן רובדין:
+<b>ופרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח, והן היו השומרים:
+<b>כסתו.</b> לשון כרים וכסתות:
+<b>איש כסתו בארץ.</b> שלא היו יכולים לשכב שם על גבי מטות אלא בארץ כדרך שומרי חצרות המלכים:
+<b>ומניחים אותן תחת ראשיהן.</b> כנגד ראשיהן ולא תחת ראשיהן ממש, לפי שיש בבגדי כהונה שיש בהן כלאים כגון אבנט, ואין מותר להשתמש בהן אלא בשעת עבודה:
+<b>ומתכסים בכסות עצמן.</b> בבגדי חול:
+<b>במסיבה.</b> במחילה המהלכת תחת הבירה. שמחילה היתה תחת המקדש. וכל המקדש קרוי בירה כדכתיב (דברי הימים א כ״ט:י״ט) אל הבירה אשר הכינותי. ומפני שהיה בעל קרי, לא היה מהלך דרך העזרה אלא דרך המחילות, דקיימא לן מחילות לא נתקדשו:
+<b>והנרות היו דולקים.</b> במחילה מכאן ומכאן:
+<b>ומדורה היתה שם.</b> שהכהן מתחמם בה לאחר שטבל:
+<b>וזה היה כבודו.</b> שלא נכנס בו אדם מעולם כל זמן שהיה חברו שם:
+<b>מצאו נעול.</b> זה סימנו שיש אדם שם ולא היה נכנס:
+<b>נסתפג.</b> קינח המים שעל בשרו:
+<b>בא וישב לו.</b> בבית המוקד:
+<b>עד שהשערים נפתחים.</b> היה יוצא והולך לו לחוץ. לפי שטבול יום משתלח חוץ לעזרה, כדאמרינן באלו דברים וכל זב לרבות בעל קרי:
+
+Mishnah 2
+
+<b>לתרום את המזבח.</b> תרומת הדשן:
+<b>משכים וטובל.</b> שלא היה אדם נכנס לעזרה לעבוד עבודה אפילו טהור, עד שהוא טובל:
+<b>וכי באיזו שעה הממונה בא.</b> כלומר מי איכא זמן קבוע לביאת הממונה, דאמרת שהיה משכים וטובל קודם ביאת הממונה, אלא ודאי לא היה זמן קבוע לביאתו שלא כל העתים היו שוות שפעמים היה בא הממונה מקרות הגבר כו׳, והלכך מי שהיה רוצה לתרום היה משכים כל מה שהיה יכול, ואח״כ היה בא הממונה ודופק עליהם לאותם שבבית המוקד, והם היו פותחין לו:
+<b>מקריאת הגבר.</b> אית דמפרשי קריאת התרנגול. ואית דמפרשי כהן שהיה רגיל לקרות בכל יום סמוך לעלות השחר:
+<b>מי שטבל יבוא ויפיס.</b> כל אותן שהיו נותנים לבם לתרום, היו טובלים קודם שיבוא הממונה, ואח״כ היו מטילין פייס ביניהן, הוא הגורל, ומי שבא לו הגורל הולך ותורם. סדר הגורל ומעשהו, מפורש פרק ב׳ דיומא:
+
+Mishnah 3
+
+<b>פשפש.</b> פתח קטן שבתוך גופו של פתח גדול, ובו היו נכנסים מבית המוקד לעזרה:
+<b>אלו היו הולכין באכסדרא שבעזרה.</b> דרך המזרח. שהיו אכסדראות סביב לעזרה מבפנים, עמודים יוצאים חוץ לכותלי העזרה, ומן העמודים ועד כותלי העזרה היה סכך על גביהן והן קרויין פורטיק״ן בלע״ז, ומן העמודים ולחוץ היה בלא סכך, והמזבח היה שלא במקום הסכך. והיו מתחלקים לשתי כתות, כדי שיהיו בודקים ורואים כל כלי שרת שיהיו כולן במקומן בשלום. והיו הולכים באכסדראות העשויות לצד רוח צפונית, אלו מהלכים בה בחציה של צד מזרח ואלו מהלכים בה בחציה של צד מערב, עד שפוגעים זה בזה במקום שעושים מנחת חביתין של כהן גדול, שהיה מביא בכל יום מחציתה בבוקר ומחציתה בערב, והיא היתה סמוך לשער ניקנור, ושם היו אומרים זה לזה שלום, הכל שלום, כלומר מצאנו כל הכלים בשלום ולא נפקד מהם כלי:
+
+Mishnah 4
+
+<b>הזהר שלא תגע בכלי.</b> במחתה שהיא כלי שרת. שאין אדם רשאי לקרב אל המזבח ולא לשום עבודה עד שיקדש ידיו ורגליו:
+<b>במקצוע.</b> בקרן זוית:
+<b>בן קטין.</b> כך שמו של כהן גדול שעשה מוכני לכיור. גלגל הסובב שעל ידו משקעים הכיור בבור שלא יהיו מימיו נפסלים בלינה, לפי שכל דבר שנתקדש בכלי שרת נפסל בלינת לילה, וכשהיה משוקע הכיור בבור לא היו מימיו נפסלין. ורמב״ם אומר, שהמוכני הוא כלי סביב לכיור, שלא נתקדש בכלי שרת, ושם היו מניחים המים בלילה כדי שלא יתקדשו ויפסלו בלינה:
+<b>המאוכלות הפנימיות.</b> הגחלים שבאמצע האש שנתאכלו היטב והן קרובים להיות דשן:
+<b>צבר את הגחלים על גבי הרצפה.</b> משום דכתיב ושמו, ודרשינן [תמורה דף ל״ד ע״א] ושמו כולו, ושמו שלא יפזר:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>ראוהו אחיו.</b> לאותו שתרם את המזבח:
+<b>שירד.</b> מן המזבח ונתן את הגחלים במזרחו:
+<b>והם רצו וכו׳ וקדשו ידיהם ורגליהם.</b> כדי לעבוד עבודה:
+<b>סונקים.</b> מסלקים אותן. לשון נענוע ונדנוד. וכן כגדי מסנקן [פסחים דף ג׳ ע״ב], גדי שהוא עיף על ידי נענוע ונגיחות שמנגחין זה בזה. אף כאן סונקים מנענעים ומהפכין אותן בצנורות לצדדי המזבח:
+<b>בסובב על הכבש.</b> כלומר על הכבש שכנגד הסובב:
+
+Mishnah 2
+
+<b>החלו מעלין באפר.</b> לאחר שסלקו לצדדים או לסובב אברים ופדרים שלא נתאכלו, היו מושכין את האפר במגרפות שבידם ומעלין אותו לתפוח, כמין כרי גדול של אפר שהיה באמצע המזבח צבור ועשוי כתפוח:
+<b>פעמים עליו כשלש מאות כור.</b> גוזמא קתני, דמעולם לא הניחו להיות עליו שלש מאות כור:
+<b>וברגלים לא היו מדשנים אותו.</b> לא היו מוציאין את הדשן לחוץ אע״פ שהוא רבה על המזבח:
+<b>מפני שהוא נוי למזבח.</b> שיהיה נראה שקרבנות הרבה היו על גבי המזבח:
+<b>מימיו לא נתעצל.</b> כלומר מה שהיה דשן כל כך, לא מחמת עצלות הכהנים, אלא לנוי להראות שקרבנות הרבה קרבו על גבי המזבח:  
+
+Mishnah 3
+
+<b>מעלין בגזירין.</b> שני עצים ארוכים ומשופין היו נותנים לתוך אורך המערכה, דכתיב (ויקרא ו׳:ה׳) וביער עליה הכהן עצים בבוקר בבוקר, מלמד שטעונה שני עצים:
+<b>וכי כל העצים כשרים למערכה.</b> דקתני החלו מעלין בגזרין סתם ולא קא מפרש מאיזה מין של עצים היו הגיזרים. ומשני, הן, כלומר הכל כשרים חוץ משל זית ושל גפן דאסורין משום ישוב ארץ ישראל, לפי שהן טוענים פירות. ואית דאמרי טעמא, לפי שהן נעשים דשן מיד:
+<b>מורביות.</b> ענפים של תאנה. ודוקא תאנים רעות. דלא עבדי פירי:
+<b>ושל עץ שמן.</b> העושה שמן אפרסמון. ואני שמעתי, שהוא האילן שקורים לו בלע״ז פינ״ו, ובערבי צינובו״ר. ואע״ג דעץ מאכל הוא אין בו צורך כמו בגפן וזית, הלכך לא אסרוהו משום ישובה של ארץ ישראל כדרך שאסרו הגפן והזית:
+
+Mishnah 4
+
+<b>מערכה גדולה.</b> לפי שיש עוד מערכה אחרת, קרי להך מערכה גדולה. שלש מערכות היו שם בכל יום, אחת מערכה גדולה ששורפים עליה התמיד, והשנית מערכה פחותה ממנה והיא קרויה מערכה של קטורת, שנוטלים ממנה גחלים במחתה לקטורת שמקטירים בבוקר ובין הערבים, והשלישית אינה משמשת כלום אלא לקיום האש, דכתיב (ויקרא ו׳:ה׳) והאש על המזבח תוקד בו, זו מערכה שלישית של קיום האש:
+<b>וחזיתה מזרחה.</b> מראית פניה דהיינו הפתח והחלון של מערכה, לצד מזרח של מזבח:
+<b>וראשי גיזרין.</b> הפנימים היו ארוכים עד שהיו נוגעים בתפוח:
+<b>את האליתא.</b> חריות וקסמין דקין תוחבין בין הגדולים להצית האש ואליתא לשון אליה, על שם זנבות האודים:
+
+Mishnah 5
+
+<b>בררו משם.</b> מבין מקום העצים:
+<b>בעומד חמש סאים.</b> היה באותה מערכה של קטורת כמו חמש סאים גחלים שמהם היה חותה לצורך הקטורת:
+<b>בעומד.</b> כמו באומד:
+<b>ובשבת בעומד שמונה סאים.</b> לפי שצריך עוד גחלים לשני בזיכי לבונה של לחם הפנים שהיו מקטירים משבת לשבת:
+<b>מחזירים אותן למערכה.</b> ונשרפים שם בצדי המערכה הגדולה:
+<b>ובאו להם ללשכת הגזית.</b> לעשות פייסות:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אמר להם הממונה בואו והפיסו.</b> הטילו פייס. הוא הגורל המפורש פרק ב׳ דיומא:
+<b>מי שוחט.</b> אע״ג דשחיטה כשרה בזר, תקנו בה פייס, דתחילת עבודת התמיד היא וחביבה להו, אי לא יטילו פייס אתו לאינצויי עלה ואתו בה לידי סכנה:
+<b>מי זורק.</b> מקבל הדם הוא הזורק, ומשום דעיקר הקרבן הויא זריקה להכי נקט לה:
+<b>מי מדשן מזבח הפנימי.</b> והמדשן הוא המקטיר קטורת. ומשום דדשון תחילת עבודה של קטורת היא, נקט לה. וכן דשון המנורה תחילת ההדלקה. ודשון מזבח הפנימי והמנורה, קודם שחיטת התמיד היה. והא דמדכר בסדר הפייס שוחט וזורק ברישא, משום שהם עיקר עבודה טפי:
+<b>העוקץ.</b> האליה:
+<b>החזה.</b> כל [השומן] הרואה את הקרקע:
+<b>והגרה.</b> מקום שהוא מעלה גרה, הוא הצואר, ובו מחוברים קנה הריאה עם הכבד והלב:
+<b>זכה מי שזכה.</b> מי שעלה לו הפייס זורק את הדם, והסמוך לו שוחט. ואע״פ שהשחיטה קודמת לקבלת הדם, מ״מ מפני שעבודת הזריקה גדולה מן השחיטה, שהשחיטה כשרה בזר משא״כ בזריקה, לפיכך זכה הראשון שהגיע לו הפייס בזריקה, והשני הסמוך לו בשחיטה, והשלישי מדשן מזבח הפנימי ומקטיר הקטורת, והרביעי מדשן את המנורה ומדליק את הנרות, והחמישי מעלה הראש והרגל לכבש, והששי שתי הידים, והשביעי העוקץ דהיינו האליה והרגל, והשמיני החזה והגרה, והתשיעי שתי דפנות, והעשירי הקרבים, והאחד עשר הסולת של מנחת נסכים שהיא קריבה עם התמיד. והשנים עשר חביתי כהן גדול, והשלשה עשר יין של נסכים. כל אלו שלשה עשר כהנים יוצאים בפייס אחד כמפורש פרק ב׳ דיומא:
+
+Mishnah 2
+
+<b>צאו וראו.</b> על מקום גבוה שהיה להם במקדש:
+<b>זמן השחיטה.</b> שהשחיטה פסולה בלילה שנאמר (ויקרא י״ט) ביום זבחכם:
+<b>ברקאי.</b> האיר והבריק השחר:
+<b>האיר פני כל המזרח.</b> שלא היה אומר כלום עד שהאירו פני [כל] פני המזרח, שאין מספיק כשהבריק כנקודה בלבד. והלכה כמתיא בן שמואל:
+<b>עד שהוא בחברון.</b> אותן העומדים למטה שואלים לו הגיע האור בחברון, והוא אומר הין. וכדי להזכיר זכות האבות הקבורים בחברון אומרים כן:
+
+Mishnah 3
+
+<b>מלשכת הטלאים.</b> לשכה שהיו הטלאים של תמידים שם:
+<b>לשכת החותמות.</b> של לוקחי סולת למנחה ויין לנסכים, שהיו הולכים אצל הממונה על החותמות ונותנים לו מעות כפי הנסכים שהוא צריך, והוא נותן לו חותם ומוליך החותם אצל הממונה על הנסכים ומקבל ממנו נסכים. ואותה לשכה שהממונה על החותמות יושב בה היא קרויה לשכת החותמות. ובמסכת שקלים מפורש שארבעה חותמות היו במקדש, וכתוב עליהם, עגל, זכר, גדי, חוטא. כשמביא חותם שכתוב בו עגל, בידוע שנתן מעות לנסכי פר. זכר, בידוע שנתן מעות לנסכי איל, שתרגום איל, דכרא. גדי, בידוע שנתן מעות לנסכי כבש. חוטא, בידוע שנתן מעות לנסכי מצורע:
+<b>לשכת בית המוקד.</b> על שם המדורה שדולקת בה תמיד. קרויה בית המוקד:
+
+Mishnah 4
+
+<b>תשעים ושלשה כלי כסף וכלי זהב.</b> לא אתפרש למה הוצרכו למנין של כלים הללו. ובירושלמי במסכת חגיגה אמרו כנגד תשעים ושלש אזכרות שבנבואות חגי זכריה ומלאכי:
+<b>השקו את התמיד.</b> סמוך לשחיטתו, כדי שיהא עורו נפשט יפה:
+<b>בכוס של זהב.</b> אית דאמרי גוזמא קתני דלא של זהב היה, אלא של נחושת יפה כזהב. ואית דאמרי בכוס של זהב ממש, שאין עניות במקום עשירות:
+<b>אף על פי שמבוקר.</b> דתמיד טעון בקור ממום ארבעה ימים קודם שחיטתו, דומיא דשה הפסח:
+
+Mishnah 5
+
+<b>לצפונו של מזבח.</b> דתמיד עולה הוא, ועולה טעונה צפון:
+<b>שמונה עמודים.</b> עמודים של אבן נמוכים:
+<b>ורביעית של ארז.</b> חתיכות מרובעות של ארז היו על העמודים:
+<b>אונקליות.</b> כעין ווים. אינציני״ש בלע״ז: היו קבועים, באותן רביעיות של ארז, ותולין בהן הבהמה:
+<b>ושלשה סדרים.</b> של אונקליות זו למעלה מזו היה בכל חתיכת עץ, לתלות בהמה גדולה או קטנה:
+<b>על שלחנות של שיש שבין העמודים.</b> שעליהם מדיחין הקרבים. והיה אפשר לעשותן של זהב, שאין עניות במקום עשירות, ולא עשאום אלא של שיש לפי שהזהב מרתיח ומסריח, והשיש מקרר ומצנן ומעמידו שלא יסריח:
+
+Mishnah 6
+
+<b>הטני.</b> לשון ושמת בטנא. דומה לסל ופיו רחב:
+<b>והכוז.</b> קיתון בלשון ערבי קורין אלכו״ז:
+<b>שני מפתחות.</b> לפתוח שני מנעולים שבפשפש הצפוני:
+<b>תרקב.</b> כלי שמחזיק שלשה קבין. ולשון תרקב, תרי וקב. ודומה היה לתרקב אבל לא היה מחזיק אלא קביים וחצי, ושל זהב היה:
+<b>אחד יורד לאמת השחי.</b> הפשפש הצפוני דתנן לקמן בא לו לפשפש הצפוני היו לו שני מנעולין, האחד היה למטה בפנים בתחתיתו של פתח, והיה הכהן הרוצה ליכנס מכניס אמת ידו בחור שבכותל עד בית השחי שלו ופותח בידו דרך פנים, והאחר פותח במפתח מיד בלא טורח כשאר כל הפתחים:
+<b>כיון.</b> כמו [פסחים ל״ז ע״ב] יעשנה בדפוס ויקבענה כיון, כלומר מהר בלא טורח:
+
+Mishnah 7
+
+<b>ושני פשפשין היו לו לשער הגדול.</b> הוא שער ההיכל. והיו לו דלתות בתחילת עובי הכותל שהיה עביו שש אמות, ודלתות אחרות לסוף עביו לצד פנים. ושני פשפשין הנך שני פתחים קטנים אחד מימין שער הגדול ואחד משמאלו רחוק קצת מן השער. אותו שבדרום כתיב סגור יהיה לא יפתח בשל עתיד, ומסתמא כן היה בבית עולמים, אבל פשפש שבצפון היה פותחו על ידי חור שאצלו שתוחב בו ידו עד השחי וכופף ידו בפנים, ועל ידי מנעול אחר שבו שנפתח לאלתר בלי טורח:
+<b>ופותח הפשפש ונכנס משם לתא.</b> והיא לשכה אחת הפתוחה להיכל:
+<b>ומן התא נכנס להיכל.</b> והולך בחלל ההיכל עד השער הגדול שבסוף עובי הכותל מבפנים ופותחו ובא לו אל שער השני ועומד בפנים ופותחו:
+<b>נגר.</b> בריח שמבריח מקצה הדלת לקצה הדלת. פירוש אחר, נגר היינו היתד הנעוץ אחורי הדלת בנקב שבאסקופה:
+<b>ואת הפותחות.</b> המנעולים והמסגרות:
+
+Mishnah 8
+
+<b>מיריחו היו שומעים קול שער הגדול.</b> ומירושלים עד יריחו עשר פרסאות:
+<b>המגריפה.</b> מין כלי נגון שהיה במקדש, עשרה נקבים היו בו, וכל אחד ואחד מוציא מאה מיני זמר, וקולו נשמע עד למרחוק:
+<b>בן קטין.</b> שם אדם וכהן גדול היה, ועשה גלגל לכיור לשקעו בבור שלא יהיו מימיו נפסלים בלינה, שכל דבר שנתקדש בכלי שרת נפסל בלינה וביוצא ובטבול יום, וכשהיו מעלים אותו מן הבור לקדש בו ידיהם ורגליהם היה קול הגלגל נשמע עד יריחו:
+<b>גביני כרוז.</b> כהן ששמו גביני, שהיה מכריז בכל בוקר בבית המקדש עמדו כהנים לעבודתכם:
+<b>חליל.</b> צלמיצלי״ש בלע״ז, בערבי מזמא״ר, וקולו נשמע למרחוק. ויש אומרים פיפר״י בלע״ז:
+<b>צלצל.</b> צמבל״י בלע״ז:
+<b>מכוור.</b> שם מקום:
+
+Mishnah 9
+
+<b>ובאחרונה.</b> שלא היה רק מעט דשן ולא היה יכול ליקח בחפניו, כיבד שאר הדשן לתוך הטני:
+<b>והניחו.</b> לטני שם ויצא. אבל מיד לא היה מוציאו, שכיון שצריך לתת הדשן אצל המזבח קדמה כמו דשון המנורה, ממתין עד לאחר זריקת התמיד, שהיה עושה הטבת שתי נרות וגומר השלמת דשון המנורה, ואז היו שניהם מוציאין זה הטני וזה הכוז ושופכין הדשן במקום אחד אצל המזבח ונבלעים שם במקומן:
+<b>ומצא שתי נרות מזרחיות דולקים.</b> האי תנא סבר מנורה מזרח ומערב היא מונחת. ופעמים שמוצא גם השאר דולקים, ונקט שתי נרות מזרחיות דולקים משום דשאר נרות אפילו דולקים מכבן ומדשנן, ואלו שתי נרות אם מצאן דולקים אינו מכבן, ועוד משום דקתני בסיפא מצאן שכבו לאלו מזרחיות. חוזר ומדליקן, ובשאר נרות מצאן שכבו אינו מדליקן עד הערב:
+<b>מדשן את השאר.</b> חמש נרות שלצד מערב, מסיר מהן השמן הישן והפתילה הישנה והדשן, ונותן הכל בכוז, ונותן שמן חדש ופתילה חדשה, ולאחר שחיטת התמיד וזריקת דמו, מדשן השני מזרחיות ונותן בהן שמן ופתילה חדשה. והא דמפסיק ההטבה בשחיטת התמיד וזריקת דמו ואינו מטיבן כולן יחד, משום דכתיב (שמות ל׳) בבוקר בבוקר בהטיבו את הנרות, אמרה תורה חלק ההטבה לשני בקרים, ועביד הטבת חמש נרות ברישא והדר הטבת שתי נרות, משום דכיון דאתחיל, עביד רובא. והאי דלא עביד שיתא והדר חד, משום דכתיב בהיטיבו את הנרות, [אין] הטבת נרות פחות [משתים]. והני מילי בזמן שאין הנס, כגון לאחר שמת שמעון הצדיק. אבל קודם שמת שמעון הצדיק שהיה נו׳ מערבי דולק תמיד בדרך נס, בדתניא מחוץ לפרוכת העדות, עדות הוא שהשכינה שורה בישראל, זו נר מערבי שנותן בה שמן כמדת חברותיה וממנה היה מתחיל ובה היה מסיים, כשהיה בא להיטיב השתי נרות מזרחיות, לא היה מדשן אלא הנר הראשון בלבד ומיטיבו, ומניח הנר השני הסמוך לו דולק עד הערב שמדליק את הנרות וממנו מדליק כל הנרות האחרים, ואחר שהדליק שאר הנרות מטיבו ומדשנו לנר זה בערב ומדליקו. ואע״ג דכתיב בהיטיבו את הנרות דאין הטבה פחות משתים, הכי עדיף טפי שלא להיטיב כי אם נר אחד מן השתי נרות מזרחיות ולהניח הנר השני דולק שלא להיטיבו עד הערב, כדי לפרסם הנס שהוא דולק תמיד. ומה שמיטיב חמש של צד מערב תחילה, ולא חמש לצד מזרח ולבסוף שתים של מערב ומהם היה לו להדליק, ולא עביד הכי משום דכתיב (ויקרא כ״ד) להעלות נר תמיד מחוץ לפרוכת העדות יערוך אותו לפני ה׳, אמרה תורה קבע נר להדליק ממנו שאר נרות, ואיזה זה נר שני של צד מזרח, והוא קרוי נר מערבי, דכי עייל בהיכל בההוא נר פגע ברישא, ואין מעבירין על המצות, ואיכא למימר בההיא אתוקם הנס והוקבע להדליק ממנו. ובנר ראשון אי אפשר, דהא כתיב לפני ה׳, מאותו נר של צד שכינה שהוא לצד מערב, ואין נר ראשון קרוי לפני ה׳:
+<b>מצאן שכבו.</b> השתים מזרחיות. כגון לאחר שמת שמעון הצדיק:
+<b>מדשנן ומדליקן מן הדולקים.</b> לא שהיה נותן פתילה חדשה ושמן חדש כדרך הטבת הנרות, שהרי לעולם אין מטיבין שתי נרות מזרחיות אלא לאחר שחיטת התמיד כדי להפסיק בין הטבת חמש להטבת שתים, אלא מדשנן היינו שמסיר הדשן שבראש הפתילה הישנה, ומגביהה ומדליקה, כדי להיות ניכר יפה הפסק שבין הטבת חמש נרות לשתים. ואם אין בנרות דולקים מדליקן ממזבח העולה:
+<b>ומדשן את השאר.</b> זו הטבת חמש הנרות, שנותן פתילה חדשה ושמן חדש ומניחן כבויות עד הערב שבא ומדליק. ומדשן דהכא אינו כמו מדשן של שנים מזרחית דלעיל. ולאחר שחיטת התמיד וזריקת דמו חוזר ומדשן [המזרחית] ונותן שמן ופתילה חדשה ומניחה עד הערב כבויה. ונר שניה שקרויה מערבית כמו כן מדשן ומסיר השמן והפתילה ישנה ונותן שמן חדש ומדליקה ממזבח העולה כדי להדליק ממנה בערב הנרות, האחרות שנר מערבי הוקבע להדליק ממנו נרות אחרות, ולכך נמי מדליקה אם מצאה כבויה קודם שחיטת התמיד, כיון שצריך מכל מקום להדליקה כשבא ומטיב לאחר שחיטה. כך מצאתי פירוש משנה זו בפירושי רבינו ברוך בר יצחק, והוא המחוור שבכל הפירושים. ודברי הרמב״ם במשנה זו תמוהים מאד, וגם מה שסובר שהטבת הנרות היא הדלקתן ושהיו מדליקין הנרות של מנורה כולן בבוקר כדרך שמדליקין בערב, פליאה נשגבה בעיני, ולא שמעתי ולא ראיתי לאחד מרבותי שסובר כן:
+<b>ואבן היתה לפני המנורה.</b> לפי שהמנורה גבוהה שמונה עשר טפחים והיה צריך לעלות למקום גבוה כדי להיטיב את הנרות:
+<b>ובה שלש מעלות.</b> כנגד שלש העלאות שכתובות במנורה, בהעלותך את הנרות, והעלה את נרותיה, להעלות נר תמיד:
+<b>והניח הכוז ויצא.</b> עד לאחר זריקת דם התמיד שאז עושה הטבת שתי נרות והוציאו, וכן חבירו הוציא את הטני. וכשהוציאו השתחוו בגמר העבודה, ולא עכשיו, שעדיין לא נגמר עבודתן:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>לא היו כופתין אותו.</b> את התמיד בשתי ידיו לעצמן או בשתי רגליו לעצמן, כדי שלא לעשות כחוקות הגוים, שכך היו עושים כששוחטין לעבודה זרה:
+<b>אלא מעקידין אותו,</b> היד עם הרגל, כעקידת יצחק:
+<b>ראשו לדרום.</b> היה נשחט על ירך המזבח צפונה כדין עולה, והיה נוטה ראשו לדרום ופניו למערב, שאם ירביץ גללים לא יהיה סמוך למזבח:
+<b>של שחר.</b> קרבן תמיד של שחר היה נשחט על קרן צפונית מערבית, לפי שבבוקר שמש במזרח וזורחת כנגדה למערב, והכתוב אומר שנים ליום, כנגד היום, כלומר נגד השמש, שהשמש קרוי יום:
+<b>ושל בין הערבים.</b> שחמה במערב ומאירה כנגד המזרח, היה נשחט על קרן צפונית מזרחית:
+<b>בטבעת שניה.</b> רחוק מן המזבח, לפי שהמזבח גבוה ומאפיל כולו. ויוחנן כהן גדול התקין ששה סדרים של טבעות, בכל סדר ארבע טבעות, לארבעה ועשרים משמרות כהונה, והיו קבועות ברצפה עשויות כמין קשת, ולפי שלא היו כופתים את התמיד כדתנן בריש פרקין, היו מכניסין צואר הבהמה באותן הטבעות בשעת שחיטה ונועצים ראש הטבעת בארץ:
+<b>ונותן מזרחית צפונית תחילה.</b> לאחר ששחט תמיד של שחר בקרן מערבית צפונית הולך לצד מזרח ועומד בארץ וזורק הדם בכלי למטה מן [חוט] הסקרא ונותן שתי מתנות שהן ארבע, אחת שהיא כשתים בקרן מזרחית צפונית, והולך למערבית דרומית. ונותן אחת שהיא כשתים בקרן מערבית דרומית:
+
+Mishnah 2
+
+<b>לא היה שובר בו את הרגל.</b> כדרך שהטבחים עושין שמחתכין את הרגל עם העור שבו, אלא נוקבין מתחת הארכובה הנמכרת עם הראש ותולה בו ומפשיט הרגל עם שאר הבהמה. והא קמשמע לן דהכרעים בכלל הפשט הן:
+<b>ערכובו.</b> כמו ארכובו:
+<b>מירק את ההפשט.</b> שהרי לא הופשט אלא עד החזה ועדיין העור מחובר בו:
+<b>נטל הפדר.</b> החלב:
+<b>ונותנו על בית השחיטה.</b> וזו היא דרך כבוד של מעלה שלא יראה לכלוך דם השחיטה:
+<b>והכרס מדיחין אותה.</b> מן הפרש שבתוכה, בפני עצמה:
+<b>בבית המדיחין.</b> בלשכה שהיתה במקדש. ולא מדיחין אותה עם שאר הקרבים, שלא תטנפם:
+<b>שלשה פעמים.</b> שאין הרעי יוצא מהן אלא בדוחק לפי שהן דקים:
+<b>במיעוטה.</b> לכל הפחות. ואם רצה להוסיף להדיחן יותר משלשה פעמים, מוסיף:
+
+Mishnah 3
+
+<b>ואצבע הכבד.</b> היה מפריש מן הכבד:
+<b>ולא היה מזיזה.</b> לאצבע הכבד ממקומה, שהרי היא היתה קריבה עם העוקץ והאליה, והכבד היה עם הדופן הימני, והראיה עם הגירה ושתי צלעות עמה, כמו שמפורש בסמוך:
+<b>דופן ימני,</b> חותך סמוך לשדרה, אלא שהיה מניח שתי צלעות למעלה אל השדרה וכן שתי צלעות למטה:
+<b>והרגל של ימין בשמאלו.</b> ואע״ג דהולכת אברים לכבש עבודה היא ועבודה פסולה בשמאל, כיון דלא מעכבת כפרה, שריא אפילו בשמאל, כדאיתא ביומא:
+<b>ובית עורו לחוץ.</b> המקום שמפשיטים ממנו העור והוא סמוך לראשי האצבעות:
+<b>בזך.</b> תרגום כף אחת, בזיכא חדא:
+<b>השביעי בסולת.</b> למנחת נסכים שעם התמיד:
+<b>בחביתין.</b> מנחת מחבת של כהן גדול מחציתה בבקר ומחציתה בערב שמקריב בכל יום. והאי דאפסקיה לחביתין בין סולת לנסכים שהן צרכי תמיד, משום דסולת וחביתין לשניהם שם מנחה לכך פירשן יחד:
+<b>מחצי כבש ולמטה במערבו.</b> ולא מחציו ולמעלה, כדי שתהא ניכרת ההולכה למזבח כשיחזרו מלקרות את שמע. ודוקא בימות החול היו נותנים אברי תמיד במערב לצד השכינה, אבל בשבתות, דשל מוספין שהן חובת היום היו במערב, היו של תמיד במזרח, כדמוכח במסכת סוכה פרק החליל:
+<b>לקרות את שמע.</b> וכל שאר ברכות, כדאיתא לקמן באידך פרקא:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>אמר להם הממונה וכו׳ בפרק קמא דברכות מפורש שהיא אהבה רבה.</b> ואחר שהאיר היום וזרחה החמה מברכים יוצא אור. וסדר ברכות אינו מעכב:
+<b>קראו עשרת הדברים.</b> לפי שהן עיקר התורה. ובדין היה שיהיו קורין אותן בכל יום אף בגבולים, אלא שביטלום מפני תרעומת המינים, שהיו אומרים אלו לבדם ניתנו בסיני ולא שאר התורה:
+<b>והם ברכו שלשה ברכות.</b> ואלו הן שלש ברכות, אמת ויציב, ועבודה, וברכת כהנים קריאת הפסוקים בלבד, ולא נשיאת כפים, שלא היו הכהנים נושאים את כפיהן אלא לאחר הקרבת התמיד וקטורת, כדאמרינן באידך פרקא, והאידנא לא היו מברכים הנך ברכות אלא כדי שיהא התמיד מקובל ברצון, ולא היו נפטרים בכך מתפלת שמונה עשרה:
+<b>מוסיפין ברכה אחת.</b> שמשמר היוצא אומר למשמר הנכנס, מי ששיכן את שמו בבית הזה הוא ישכין ביניכם אהבה ואחוה שלום וריעות, שבכל יום שבת היה נכנס משמר לעבודה ויוצא המשמר שעבר:
+
+Mishnah 2
+
+<b>חדשים לקטורת.</b> מי שלא זכה בקטורת כל ימיו יבוא ויפיס. ולא היו מניחים למי שזכה בה פעם אחת לשנות בה, מפני שמעשרת, דכתיב (דברים ל״ג:י׳) ישימו קטורה באפך וגו׳ ברך ה׳ חילו, לפיכך לא היו מניחים לשנות בה אדם כדי שיהיו הכל מתעשרים ומתברכים בה:
+<b>חדשים עם ישנים.</b> לפי שאמר בקטורת חדשים דוקא, אמר הכא חדשים גם ישנים, כלומר מי שזכה בפייס פעמים אחרות ומי שלא זכה בואו והפיסו:
+<b>הוא המעלה אותם לגבי המזבח.</b> ולא היה כאן פייס. ואין הלכה כר׳ אליעזר בן יעקב:
+
+Mishnah 3
+
+<b>מסרום לחזנים.</b> אותם כהנים שהכינו עצמם ולא זכו בפייס והיו לבושים בגדי כהונה, היו מוסרים אותם לחזנים, דהיינו השמשין העוסקים בצרכי המקדש, כדי שיפשיטום בגדי הקודש שעליהם:
+<b>ולא היו מניחים עליהם אלא מכנסים בלבד.</b> ולובשים בגדי חול ואח״כ מפשיטים המכנסים ומניחים כל בגדי כהונה ויוצאים:
+<b>וכתוב עליהם תשמישי הכלים.</b> החלונות שבהן מכנסים כתוב עליהן מכנסים, ואת שבהן כתונת כתוב עליהן כתונת, וכן מצנפת ואבנט. וסדר לבישת הבגדים, המכנסים תחלה לכל שאר בגדים של קודש, דכתיב (ויקרא ו׳:ג׳) ומכנסי בד ילבש על בשרו, שלא יהא דבר קודם למכנסים, ואח״כ הכתונת, ואח״כ חוגר באבנט, ואח״כ צונף במצנפת:
+
+Mishnah 4
+
+<b>והבזך.</b> כף קטן:
+<b>מלא וגדוש קטורת.</b> והיתה בתוך הכף הגדול. שאם לא היה הגדול, כיון שהקטן גדוש היה מתפזר הקטורת לארץ בהולכתו. ובכף הגדול לבד לא סגי, דכבוד הוא כלפי מעלה לערות מכף גדוש על הגחלים בשעת ההקטרה:
+<b>וכסוי היה לו.</b> לבזך:
+<b>מטוטלת.</b> רבותי פירשו כעין טבעת היה לכסוי מלמעלה שעל ידה מטלטל הכיסוי ומסירו מעל הבזך. ובערוך פירש, מטוטלת חתיכת בגד, כמו לא יצא הגמל במטוטלת דפרק במה בהמה יוצאה. שהיה נתון על כסוי הבזך כמין סודר קטן לנוי:
+
+Mishnah 5
+
+<b>מי שזכה במחתה.</b> להוליך הגחלים למזבח הזהב. ולא היה בזה פייס, אלא מי שזכה בקטורת על ידי פייס אומר לזה שעמו זכה עמי במחתה:
+<b>וחתה.</b> מן המאוכלות הפנימיות לא גרסינן הכא, שהן קרובים לדשן, דאדרבה גחלים גסות ובוערות היה חותה:
+<b>ועירן בשל זהב.</b> אבל לא היה חותה בשל זהב, כדי שלא תתקלקל, והתורה חסה על ממונן של ישראל:
+<b>נתפזר ממנו כקב גחלים.</b> שהיה חותה במחתה של כסף בת ארבעה קבים ומערה בשל זהב שהיא של שלשה. וכדי להוליכה מלאה היה מערה באחרונה, שזהו דרך כבוד של מעלה:
+<b>מכבדן לאמה.</b> לאמת המים שבעזרה. שלא יכוו בהן הכהנים:
+<b>ובשבת.</b> שאסור לכבות:
+<b>כופה עליהן פסכתר.</b> כלי אחד גדול. תרגום סירותיו, פסכתרוותיה:
+<b>לתך.</b> חצי כור, חמש עשרה סאין, שהכור שלשים סאין:
+<b>ושתי שרשרות היו.</b> בפסכתר. אחת מצד זה ואחת מצד זה, לפי שבו מורידין הדשן מעל המזבח בסמוך, כדאמרינן וכשמורידו מלא דשן דרך קרקע הכבש שהוא משופע היה כהן אחד לפניו שמושכו בשרשרת וכהן אחד היה למעלה מן הפסכתר ותופס בשרשרת שלפניו שלא תתגלגל במדרון הכבש:
+<b>ועל השרץ.</b> שנמצא בעזרה בשבת, כופים עליו פסכתר כדי שלא יטמאו בו הכהנים. שאין יכולים להוציאו משם בשבת, דעל שבות כזה גזרו ואפילו במקדש. ודוקא כשנמצא בעזרה, אבל נמצא בהיכל או באולם, מוציאים אותו מיד ואפילו בשבת:
+
+Mishnah 6
+
+<b>המגרפה.</b> כלי גדול שהיו זורקים אותו כדי להשמיע קול, והקול היוצא ממנו משמש שלשה דברים כמדפרש ואזיל:
+<b>כהן השומע קולה.</b> אם לא היה בעזרה:
+<b>רץ ובא.</b> להשתחוות עם אחיו הכהנים:
+<b>וראש המעמד.</b> כשהיה שומע קול המגריפה:
+<b>היה מעמיד את הטמאים.</b> של אותו בית אב שלא היו ראויים לעבוד.
+<b>בשערי המזרח.</b> אית דאמרי כדי לביישן ולהודיע שמפני טומאת קרי הוא נמנע לעבוד, כדי שיזהר פעם אחרת. ואית דאמרי מפני החשד, שלא יחשדוהו שלמלאכתו הלך והניח מלעבוד, אבל ידעו שמפני טומאת אונס של שרץ או דבר אחר נמנע מלעבוד. והרמב״ם כתב, שמצורעים שכבר טהרו מצרעתם היה מעמידם בשער המזרח, כדי שיהיו מזומנים לזרוק עליהם דם האשם:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>החלו.</b> אותם שזכו בכך של קטורת ובמחתה של גחלים להיות עולים במעלות האולם, ששתים עשרה מעלות היו לאולם. ולפניהם היו מקדימים ללכת מי שזכה בדשון מזבח הפנימי כדי להוציא את הטני שהניח שם, מאחר שצריך לתת דשן אצל המזבח קדמה כמו דשון המנורה, היה ממתין עד לאחר זריקת התמיד שהיה הזוכה בדשון המנורה עושה הטבת שתי נרות וגומר השלמת דשון המנורה, ואז היו שניהן מוציאין זה הטני וזה הכוז ושופכים הדשן במקום אחד אצל המזבח קדמה:
+<b>והשתחוה ויצא.</b> שעתה נגמרה מצותו:
+<b>מצאו שכבה.</b> כגון לאחר שמת שמעון הצדיק שלא היה הנס, בין שכבה עכשיו לאחר שחיטת התמיד, בין שמצאו שכבה קודם שחיטת התמיד והדליקו כדאמרן לעיל בפרק אמר להם הממונה קמא, אע״פ שעכשיו מצאו עדיין דולק, כיון שלא היה הנס קיים, מכבהו ומדשנו כדי לגמור הטבת שתי נרות יחד:
+<b>ומדליקו מעל מזבח העולה.</b> שאין מדליקין נר מערבי לעולם אלא מאש של מזבח העולה, דכתיב (ויקרא ו׳) אש תמיד תוקד על המזבח, אש שנאמר בה תמיד דכתיב (שם כ״ד) להעלות נר תמיד, מעל המזבח החיצון תוקד:
+<b>ממעלה שניה.</b> של שלש מעלות שהיו לפני המנורה:
+<b>והשתחוה ויצא.</b> שהרי גמר מצותו:
+
+Mishnah 2
+
+<b>צבר את הגחלים.</b> שבמחתה:
+<b>על גבי המזבח.</b> הקטורת:
+<b>ורדדן בשולי המחתה.</b> כדי שלא יפול הקטורת מעל הגחלים, לפיכך הוא מרקען ופושטן שלא יהיו משופעים אילך ואילך. תרגום וירקעו, ורדידו. ועל מזבח הזהב היה מקטיר, ולא בתוך המחתה. אבל בקטורת של יום הכפורים היה מניח הגחלים בתוך המחתה ועליה היה מקטיר, ולא היה שם רידוד גחלים ביום הכפורים:
+
+Mishnah 3
+
+<b>ונותנו.</b> לכף:
+<b>לאוהבו.</b> שבא שם עמו להיכל לצורך כך. ואם נתפזר מן הקטורת שבבזך לתוך הכף, לפי שהבזך היה מלא וגדוש ופעמים נופל ממנו לתוך הכף, נותן אוהבו את הקטורת שנתפזר בתוך הכף בחפניו של מקטיר:
+<b>ומלמדים אותו.</b> לפי שלא הקטיר מעולם, כדתנן לעיל חדשים לקטורת בואו והפיסו, לפיכך הוצרכו ללמדו:
+<b>שלא תתחיל לפניך שלא תכוה.</b> היה שופך הקטורת על הגחלים לצד מערב רחוק ממנו, וכשהיה מתפזר לצד עצמו היה צוברו, כדאמרינן ביומא [דף מ״ט] כדי שתהא עשנה שוהה לבוא, וזהו כבוד שיהא שוהה בעבודה. והיה צובר ועושה הגל לצד מערב, שכשבא לגרור הקטורת הסמוך לו הוא צוברו לצד מערב רחוק ממנו ואינו נכוה מן הקטורת שנשרף. אבל אם היה עושה הגל לפניו, כשיאסף הקטורת שנתפזר חוצה לו ומביאו אצלו, נמצא זרועו נכוה בציבור הקטורת ששורף לפניו. והיינו דתניא בפרק הוציאו לו (סוף יומא דף נ״ב) צובר פנימה שהוא חוצה לו:
+<b>התחי, ל מרדד ויוצא.</b> כלומר מיד שרידד הקטורת על גבי גחלים יצא:
+<b>פרשו העם.</b> כל הכהנים פורשים מבין האולם ולמזבח בשעת הקטרת הקטורת, דכתיב (ויקרא ט״ז) וכל אדם לא יהיה באוהל מועד בבואו לכפר בקודש, כל כפרה שנעשית בקודש, כל אדם לא יהיה באוהל מועד, הלכך בין בשעת הקטרה בין בשעת מתן דמים של פר כהן משיח ופר העלם דבר של ציבור ושעירי עבודה זרה, היו הכהנים פורשים מבין האולם ולמזבח. אבל בשעת הקטרת קטורת של יוה״כ לא היו פורשים אלא מן ההיכל בלבד, לפי שקטורת של יוה״כ לא היה בחוץ בהיכל על מזבח הזהב, אלא לפני ולפנים בבית קודש הקדשים, הלכך אין צריך שיפרשו מבין האולם ולמזבח אלא מן ההיכל בלבד:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>בזמן שכהן גדול נכנס להשתחוות.</b> בהיכל. ולא מקריא ביאה שלא לצורך:
+<b>באבנים טובות.</b> שעל כתפות האפוד:
+<b>הגביה לו את הפרוכת.</b> שתלוי בפתחו של אולם. שלא היה לפתחו של אולם דלתות כשאר פתחים שבמקדש אלא פרוכת בלבד:
+
+Mishnah 2
+
+<b>באו ועמדו.</b> לאחר שברכו וקראו ועשו העבודות האמורות לעיל, באו למעלות האולם:
+<b>עמדו הראשונים.</b> אלו החמשה כהנים שבידם חמשה כלים כו׳:
+<b>וברכו את העם ברכה אחת.</b> והן שלשה פסוקים של ברכת כהנים, יברכך, יאר, ישא. וקרי להו ברכה אחת, לפי שלא היו עונין אחריהן אמן בין פסוק לפסוק כדרך שעושים בגבולים:
+<b>את השם ככתבו.</b> ביו״ד ה״א:
+<b>ובמדינה בכינויו.</b> באל״ף דל״ת. שאין מזכירין את השם ככתבו אלא במקדש בלבד, שנאמר (שמות כ׳:כ״א) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך, סרסהו ודרשהו, בכל המקום אשר אבוא אליך וברכתיך, דהיינו במקדש, שם אזכיר את שמי:
+<b>כנגד כתפותיהם.</b> לפי שצריכים נשיאת כפים, דכתיב וישא אהרן את ידיו אל העם ויברכם, וכתיב (דברים י״ח:ה׳) הוא ובניו כל הימים, מה הוא בנשיאות כפים, אף בניו בנשיאות כפים כל הימים:
+<b>ובמקדש.</b> שמברכים את העם בשם המפורש ושכינה למעלה מקשרי אצבעותיהם, מגביהים ידיהם למעלה מראשיהם:
+<b>שאין מגביה ידיו למעלה מן הציץ.</b> מפני שהשם כתוב בו:
+<b>ר׳ יהודה אומר כו׳</b> ואין הלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>בזמן שכהן גדול רוצה להקטיר.</b> שהוא מקטיר כל זמן שירצה, ונוטל חלק כשירצה:
+<b>למחצית הכבש.</b> וכבר נתייגע קצת:
+<b>וסמך עליהן.</b> משום כבודו של כהן גדול שתהא חשובה הקטרתו יותר משאר כהנים:
+<b>וזרקן.</b> כדדרשינן ועשית עולותיך הבשר והדם (דברים י״ב:כ״ז), מה דם בזריקה אף בשר בזריקה:
+<b>נשמט השני והלך לו.</b> אבל הראשון נשאר שם לקבל האברים מן המושיטים וליתנן לכהן גדול:
+<b>בא לו להקיף את המזבח.</b> כהן גדול שהיה בראש הכבש שהוא בדרום, מקיף דרך ימין, דכל פינות שאתה פונה לא יהו אלא דרך ימין, לכך היה הולך למזרחית דרומית ומשם לצפונית מזרחית, עד שמגיע למערבית דרומית מקום הנקבים שהיין והמים שמנסכים יורדין בהן ומשם הולכים לשיתין שהן היסודות, ושם עומד כהן אחד ומושיט לו היין לנסכים, אבל כהן גדול לא היה נושא היין עמו, שמא יתקלקל היין בעשן המערכה כשמקיף את המזבח, ובעוד שהוא מקיף, מהפך בצנורא דהיינו מזלג, את האברים שלא נתאכלו על המזבח. אבל שאר הכהנים כשעושים ניסוך היין, הולכים דרך שמאל מן הכבש לדרומית מערבית שהוא קרוב לכבש, כדתנן פרק קדשי קדשים, כל העולין הולכים דרך ימין חוץ מן העולה לשלשה דברים, נסוך היין והמים ועולת העוף. היין והמים, שלא יתעשנו. ועולת העוף נמי, שלא תמות בעשן. וכהן גדול שדומה לבן בית שיש לו רשות להלך כמו שהוא חפץ מה שאין שאר הכהנים רשאים לעשות כן, וגפ יש לו רשות להפך בצנורא בלא פייס, יש לו להקיף כדי ללכת דרך ימין:
+<b>הסגן עומד על הקרן.</b> אצל הכהן גדול שבא לנסך:
+<b>והסודרים בידו.</b> להניף כשינסך הכהן. כדי שידעו הלוים וידברו בשיר, וידע בן ארזא ויקיש בצלצל, כדאמר בסמוך:
+<b>על שלחן החלבים.</b> שתי שלחנות היו במערבו של כבש, אחד שלחן של כסף שבו נותנין כלי שרת, ואחד שלחן של שיש שבו נותנים האברין והוא נקרא שלחן החלבים:
+<b>בן ארזא.</b> שם אדם המקיש בצלצל, צמב״ל בלע״ז:
+<b>הגיעו לפרק.</b> לסוף פרשה:
+
+Mishnah 4
+
+<b>בראשון לה׳ הארץ ומלואה.</b> לפי שהוא ראשון למעשה בראשית:
+<b>בשני גדול ה׳</b> שבו נחלקו המים והיה רקיע בין מים למים:
+<b>בשלישי אלהים נצב בעדת אל.</b> שבו נראית היבשה שעליה עומדים הדיינין לעשות דין:
+<b>ברביעי אל נקמות.</b> שבו נבראו השמש והירח והכוכבים שעתיד הקב״ה להנקם מן העובדים להם:
+<b>בחמישי הרנינו לאלהים עוזנו.</b> שבו נבראו בעלי חיים שהרואה אותן מרנן ומשבח לבוראו:
+<b>בששי ה׳ מלך.</b> שבו נשלמה הבריאה ובו נברא אדם שמכיר מלכותו של יוצרו:
+<b>מנוחה לחי העולמים.</b> האי תנא סבר לה כמ״ד שיתא אלפי שנין הוי עלמא וחד חרוב, ועל שם שבאלף השביעי לא יהיה כי אם הקב״ה, שנאמר (ישעיהו ב׳:י״א) ונשגב ה׳ לבדו ביום ההוא, לכך אומרים בשבת מזמור שיר ליום השבת, לאלף השביעי, שיומו של הקב״ה הוא אלף שנה:
\ No newline at end of file
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+Bartenura on Mishnah Temurah
+ברטנורא על משנה תמורה
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+sefaria.org
+
+Bartenura on Mishnah Temurah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הכל ממירין – All persons can cause the seizure of the substitute in holiness together with the original by exchanging a consecrated animal, that seizes the holiness of the exchange of an unconsecrated animal, if he said, “this is place of that one of something consecrated,” whether by the mouth of men or by the mouth of women, as for example, if woman exchanged/substituted it, it seizes the sanctity of exchange by her mouth. And the word "והכל" /”All” that is taught here includes someone who inherits that if he substituted/exchanged a sacrifice that someone bequeathed to him during his lifetime, his substitution is a substitution.
+לא שאדם רשאי להמיר – because it is written (Leviticus 27:10): “[One may not exchange] or substitute another for it.”
+מומר – holiness was seized upon it and both of them (i.e., the formerly designated animal that was consecrated and the formerly unconsecrated animal that has just been substituted) are holy.
+וסופג את הארבעים – he is flogged [for transgressing] the negative commandment (Leviticus 27:10): “or substitute another for it,” and even though it is a negative commandment/prohibition that does not involve an action/לאו שאין בו מעשה. For we hold that any negative commandment/prohibition that does not involve an action we don’t flog that person except for false conspiring witnesses and [someone who] substitutes an animal for another or someone who curses another (or himself) using the name of God. But if you should say that this is a prohibition that after its violation is transformed into a positive commandment [לאו הניתק לעשה](unless there is no possibility of fulfilling this positive commandment), as it is written (Leviticus 27:33): “[If he does make substitution for it,’ then it and its substitute shall both be holy,” but we don’t flog a person or a prohibition that after its violation is transformed into a positive commandment. One can say, that it is different here, as the negative commandment includes more than the positive commandment within it, for everyone who says the word/speaks is whipped, but not every person who says the word does a substitution, for partners and the community do not do substitutions, for since the positive commandment is not equivalent to the negative commandment, it is not called a prohibition that after its violation is transformed into a positive commandment.
+הכהנים ממרימין את שלן – sacrifices that the Kohen set aside to offer for himself, but if he Kohen substituted for it, it causes the seizure of the substitute/exchange of the animal [to be holy].
+לא בחטאת ולא באשם – that the Israelite gave him that he sacrifice/offer for him, but if the Kohen substituted another, he doesn’t do that substitution on his own, for he has no portion in it, but rather from the time of the offering of those sacrifices on the altar and onwards, he (i.e., the Kohen) is worthy of the flesh [of the animal], but a person does not cause the seizure of something which is not his (Tractate Temurah 9a).
+ולא בבכור – that an Israelite gave him.
+וכי מפני מה אין הכהנין ממירים בבכור – for doesn’t all of it belong to the Kohen and while it is alive, we give it to him, and the Israelite cannot gain atonement through it.
+מה חטאת ואשם אין ממירין – because it is clearly obvious to us that he Kohanim do not take possession of them other than from offering up of the portions of the sacrifices offered on the altar and beyond.
+מה לי אינו ממיר בחטאת ואשם – that is to say, it is the law that the Kohanim do not make a substitution with the sin-offering and the guilt-offering, etc.
+והיה הוא ותמורתו – there is an analogy between substitution to something consecrated itself.
+היכן קדושה חלה – on that which is dedicated to the Temple, in the house of the owners.
+אף תמורה – does not take effect other than in the house of the owners, but in the home of the Kohen it does not take effect completely, therefore, a Kohen cannot substitute for a firstling. But an Israelites, if he made a substitution for it, it is seized in holiness, for it was in domain that sanctification occurs with the firstling. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 2
+
+ממירין מן הבקר על הצאן וכו'- as it is written (Leviticus 27:10): “if one does substitute one animal one for another, [the thing vowed and its substitute shall both be holy],” but sheep and male and female cattle are all called בהמה/animals.
+טוב ברע – [that which is] good of unconsecrated [animals], shall not be substituted for [that which is] bad of holy/sanctified [animals], [as it is written (Leviticus 27:10)]: “if one does substitute [one animal for another],”so we see that those animals with a blemish (i.e., unfit for the altar) can serve as substitutes. And on anything with a blemish can effectuate substitution, as it is written (Leviticus 27:10): “either good for bad or bad for good,” that implies that an unconsecrated animal with a blemish with a pure sanctified animal.
+ואיזהו טוב ברע – that is to say, what is something bad that is consecrated that effectuates substitution? All that its sanctification preceded its blemish. But if the blemish preceded its sanctification, that sanctification does not take effect upon it, substitution is not made, for it could have been written [in the Torah "לא ימיר טוב ברע" /he will not exchange good for bad or "רע [בו]"/that has something bad in it, and it would imply [או רע] /[or something bad], he should not exchange not with something good and not with something bad, the final, טוב/good that the All-Merciful wrote (Leviticus 27:10), why do I need it? To tell you that it should be good from its outset, that at the time that it is sanctified, it was pure and again a blemish befell it, one can do a substitution; if it was bad from the outset, that a blemish befell it prior to its being sanctified, one doesn’t do a substitution.
+מרימין אחד – of an unconsecrated animal with two sanctified [animals], as for example, that he said, “this one is in place of those.”
+ושנים – [and two] unconsecrated [animals for one that is sanctified, as for example, these will be in place of this one.
+מה הוא מיוחד – as it is written (Leviticus 27:10]: “the thing [vowed and its substitute shall both be holy].”
+
+Mishnah 3
+
+אברים בעוברים – limbs of unconsecrated [animals] with consecrated fetuses. For if he said: “may the foot of this animal be substituted/in exchange for the sanctified fetus that is in the womb of that animal,” the sanctity does not apply upon the limb.
+ולא עוברים באברים – for if he said: “this fetus that is inside of this unconsecrated animal will be substituted for the foot of this sanctified animal, the fetus is not holy.
+ולא עוברים ואברים – of unsanctified [animals] with sanctified peace-offerings.
+ולא שלמים – [peace-offerings] of unsanctified [animals] [substituted for] fetuses and/or limbs of a holy [animal].
+ממירין אברים בשלימים – he said, “may the foot of this unconsecrated animal be in substitution/exchange for this holy animal,” the exchange takes effect on the limb and it spreads throughout the animal, it is totally exchanged/substituted and offered.
+ולא שלימים בהן – for there is no power/strength in one limb of a holy animal to perform an exchange/substitution.
+והלא במוקדשין – at the beginning of the sanctification when he says, “the foot of this [animal]is a burnt offering.”
+כולה עולה – as we derive from Scripture, as it is written (Leviticus 27:9): “any such that may be given to the LORD shall be holy,” when he says, “that it shall be holy,” to include all of it. But the Halakha is according to the first Tanna/teacher.
+
+Mishnah 4
+
+אין המדומע מדמע אלא לפי חשבון (that which became subject to the law of Terumah through an admixture, can affect a second mixture only in proportion (i.e., according to the quantity of real Terumah/heave-offering contained therein) – a SEAH of Terumah that fell in less than one-hundred of unconsecrated produce and it became דמע/subject to the law of Terumah, and it fell from this mixture to an other place, we require one-hundred from the unconsecrated produce according to what there is of Terumah in this SEAH of this mixture, but we don’t require one-hundred SEAH corresponding to of all of that SEAH of the mixture of [consecrated] Terumah and unconsecrated produce, for it is not considered all Terumah to prohibit the secondary unconsecrated produce.
+ואין המחומץ מחמץ אלא לפי חשבון (that which contains leaven does not impart the status of leaven [to something else] only by due measure) – unconsecrated started dough that became leavened in leaven of heave-offering, it is entirely forbidden to foreigners (i.e., non-Kohanim). But if there fell from that started dough into another unconsecrated started dough and it became leavened, it does not forbid it other than according to the due measure [in the prescribed proportion] of the leavened heave-offering that it became combined with, and it does not forbid the last [batch] other than if there fell in from the first [batch] such a large measure that there is in the leaven of the Terumah combined in it enough I order to leaven the last [batch] without the combination/mixture of the unconsecrated produce that was combined with heave-offering.
+ואין המים שאובים פוסלים את המקוה אלא לפי חשבון – a Mikveh/ritual bath which has in it twenty-one SEAH of rain water, we fill up on the shoulder nineteen SEAH (i.e., a SEAH is equal to 144 egg bulks) and we conduct the water to the Mikveh though a channel (see Talmud Temurah 12b) and they are ritually pure. Bug even though three LOG (i.e., a LOG is equal to six egg bulks) of drawn water disqualify the Mikveh/ritual bath, the drawing of the water is kosher when it is done when conducting the water through a channel and there was there at first most of the measurement of the Mikveh which is twenty-one SEAH of rain water, and that is according to the due measure, for the drawn waters do not disqualify the Mikveh when they are accomplished by conducting the water through a channel, unless they are twenty SEAH of drawn water, as there isn’t a majority from rain water in the Mikveh. Such appears to be the explanation of this Mishnah, and so I have explained in the Tractate Terumah (Chapter 5, Mishnah 6), in the chapter, “a SEAH of Terumah,” but in the Gemara (Tractate Temurah 12b) this is its explanation, according to the measurement of the utensils, for three LOGS of drawn water do not disqualify the Mikveh until they fell from three utensils or less into the Mikveh, but if there fell from four utensil, or more, they do not disqualify, and this is what it means when it says that drawn water does not disqualify the Mikveh other than according to the due measure, for they calculate the utensils from which fell the LOGIM of water into the Mikveh and they count them, if they are three utensils or less, they invalidate the Mikveh. But if from three utensils and higher, they do not disqualify it. And our Mishnah is according to Rabbi Yosi ben Honi, for he holds that they LOGIM that fell from more than three utensils do not disqualify [the Mikveh], but it is not the Halakh.
+
+Mishnah 5
+
+אין מי חטאת נעשים מי חטאת אלא עם מתן אפר – at the time when one places in it the ashes [of the red heifer] it becomes the purification waters, therefore, we require that there will be first water in a utensil and afterwards the ashes. But if he placed the ashes first and afterwards the water, it is disqualified, for there was no water there at the time of the placing of the ashes that it would become purification water, and furthermore, it does not become purification water. And there is Scripture as it is written (Numbers 19:17): “and fresh water shall be added to them in a vessel,” that implies that the water is placed in the utensil and not to the ashes, but rather, “ונתן עליו “/shall be added to them – to warn that after he puts in [the ashes] on the water, he should combine them well with his finger and return the water that is underneath it upon it.
+אין בית הפרס עושה בית הפרס (an area in which there uncertainty concerning the location of a grave or a corpse does not make [another field into] a grave area) – a field that was plowed as a grave, if he returned and plowed a grave area and fields that are around it, we don’t presume that are the rest of the fields is like a grave area and to state that the plough drags the bones to the fields that surround it, that one grave is not made into a grave area, but rather, all that entire field that lost the grave and it is not known where it is, with the turn of the fullness of the plough to here and another turn of the fullness of the plough to there in the same manner that it the people of the value are accustomed to plough their fields, if to the east or west or north or south, for perhaps one of its two heads was the grave and from there the bone rolled into one of the fields that is from this side or that, but the Sages estimated that with the turn of the fullness of the plough it is appropriate for the bones to roll by the plough, more not. And how much is the turn of the fullness of the plough? One-hundred cubits.
+ואין תרומה אחר תרומה – partners who separated Terumah one after the other, the first Terumah/heave-offering is not Terumah, for since the second [person] went back and separated Terumah, he releaved his intention that the first Terumah was not satisfactory to him, and it was for him that the first [person] separated Terumah without the knowledge of his fellow [partner], and similarly, the second. But our Mishnah is according to Rabbi Akiva, and it is not the Halakha. But rather, if the first [person] separated Terumah according to the [appropriate] measure which is one from fifty, the heave-offering of the second [person] is not Terumah. But if the first [person] only separated in a selfish/illiberal manner, as for example, that he separated at one out of sixty, the second person’s heave-offering is Terumah.
+ואין תרומה עושה תמורה – as Scripture (Leviticus 27:33) stated: “then it and its substitute shall both be holy: [it cannot be redeemed],” and not the heave-offering of his heave-offering.
+ולא הולד עושה תמורה – as Scripture stated (Leviticus 27:33): “then it,” it and not the offspring.
+רבי יהודה אומר הולד עושה תמורה (an offspring [of a consecrated animal] does produce a substitute) – as Scripture stated (Leviticus 27:33): "ותרומתו יהיה-קדש" “[and its substitute] shall [both] be [holy],” to include the offspring. But the Rabbis hold "יהיה"/”shall be” – to include something done inadvertently as something done willfully, for if he thought [to substitute] black [and he substituted] the white, that regarding Holy Things, he did not sanctity, because it was consecration by error, but regarding substitution, he sanctified it. And the Halakha is according to the Sages. But however, even though substitutions [for a substitute] do not produce a substitute, we hold that we substitute and we go back and substituted with one animal, and even several animals for one sanctified animal, whether at one time or one after the other, all of them are substitutions.
+
+Mishnah 6
+
+שלא נאמר אלא בבהמה – but if he exchanged, he should exchange/substitute an animal/בהמה for an animal/בהמה.
+קדשי בדק הבית אין עושין תמורה – for concerning exchange/substitution, it is written (Leviticus 27:9): “(If [the vow concerns] any animal that may be brought) as an offering [to the LORD],” and the Holy Things for the repair of the Temple house are not called an offering/קרבן .
+אמר ר' שמעון והלא המעשר בכלל היה – Rabbi Shimon holds that the Holy Things for the repair of the Temple are called קרבן/an offering, therefore, we don’t derive it that it produces a substitute other than from here. 
+But isn’t the tithe part of this category, in the category of all the Holy Things that produce a substitute/exchange?
+ולמה יצא – as it is written regarding it that it makes a substitution, as it is written regarding a tithe (Leviticus 27:33): “He must not look out for good as against bad, or make substitution for it.”
+מה מעשר קרבן יחיד – and one performs an exchange [with an individual sacrifice], even every sacrifice/offering of an individual one can make a substitution.
+יצאו קרבנות צבור – and those of partners, but the tithe is not have partnership, as we learned in the last chapter of [Tractate] Bekhorot [56b] (it is listed incorrectly in the commentary of Bartenura itself) (Numbers 18:15): “[The first issue of the womb of every being, man or beast, that is offered to the LORD] shall be yours/יהיה לך “ – but not in partnership.
+יצאו קרבנות בדק הבית – and even though they are called an offering/קרבן – as it is written (Numbers 31:50): “So we have brought as an offering to the LORD such articles of gold as each of us came upon,” it is not the offering of the altar like the tithe. But the Sages stated above that the Holy Things for the Repair of the Temple house are not called an offering/קרבן, as they hold, assuming that it they are called the “offering of the LORD/קרבן ה' “(see Numbers 31:50), it is not called a sacrifice to God/קרבן לה' like the rest of the sacrifices of the Altar.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+יש בקרבנות היחיד. וקרבנות הצבור אין נוהגים אלא בזכרים – for most of them are burnt-offerings and the burnt-offering is a male, but they don’t bring peace-offerings other than the sheep for Atzeret/Shemini Atzeret which are males, and their sin offering is also written in all of them (Numbers 29:38): “and one goat for a purification offering [ - in addition to the regular burnt offering, its grain offering and libation],” (though this expression is also found in verses 22, 28, 31 and 34 as well as Numbers 28:22).
+קרבנות היחיד חייבין באחריותן (for offerings of individuals are they liable to be answerable [replacing animals set aside for he individual if said animals are lost]) – that is to say, there are from those whose time has been fixed, that even after their appropriate time has passed, one is obligated to offer them, such as, for example, the burnt offering of a woman who gave birth and the sacrifices of a leper, if his eighth day passed, he is obligated to offer them after the [appropriate] time. Bu the sacrifices of the community that have a [designated] time, if their time had passed their sacrifice is nullified.
+משקרב הזבח – that if the sacrifice was offered in its [designated] time, but did not offer its libations with it, they are obligated to offer them, even from here until ten days. As it is written in the [Torah] portion of Pinhas in all of them (Numbers 29:18,21 24,27, 30, 33 – in slightly different forms): “the grain offerings and libations for the bulls, [rams, and lambs, in the quantities prescribed],” to tell you that the grain offerings and libations of community sacrifices were offered even at night, and even on the next day, if they made the offering at its proper time but they didn’t come to offering the meal offerings and drink-offerings/libations, they would offer them when they had the opportunity even after several days.
+חביתי כהן גדול (see Tractate Zevakhim, Chapter 4, Mishnah 5)– which supersede the Sabbath and ritual purity, as it is written regarding them (Leviticus 6:13): “[a tenth of an ephah of choice flour] as a regular grain offering,” it is for you like the meal- offering of the regular offerings that supersede the Sabbath and ritual impurity. But regarding the daily offering, it is written (Numbers 28:2): “[Be punctilious in presenting to Me] at stated times/במועדו ,” and we state “at stated times,” even on Shabbat, even in ritual impurity, for if most of the Kohanim are ritually impure, we perform it while [they are] impure [from ritual contact with the dead].
+ופר יוה"כ – the bullock of the High Priest.
+אלא שזמנן קבוע – meaning to say, that the reason is not dependent upon other than the fixed time, for every sacrifice whose time is fixed, if the time passed [for offering the sacrifice], he has no indemnity/payment, it supersedes the Sabbath and ritual impurity (but not the community sacrifices or those sacrifices whose time was not fixed). And the Halakha is according to Rabbi Meir.
+
+Mishnah 2
+
+חטאת היחיד שכיפרו בעליו – that it was lost and he became expiated through another [animal], and afterwards, the first animal was found.
+ושל צבור – that atoned through another [animal].
+אינן מתות – that sin-offerings left to die (i.e., sin-offerings that were disqualified and consequently can no longer be sacrificed on the altar are confined In an enclosure until they die: the offspring of a sin-offering; an animal substituted for a sin-offering; a sin-offering whose owners have died; a sin-offering whose owners have already gained atonement through an other offering; and a sin offering of sheep or goats that is more than a year old), is a usage dating from Moses as delivered from Sinai (i.e., a traditional law or a traditional interpretation of a written law), and the first Tanna/teacher [of our Mishnah] holds, that for an individual sacrifice it was learned [regarding individual sin-offerings that were disqualified] but not that of the community.
+רבי יהודה אומר ימותו – that those of the community were also learned/derived.
+אמר ר' שמעון מה מצינו – meaning to say, we hold that five sin-offerings are left to die, that their owners have died, or that their owners acquired expiation through another [animal], or that its year has passed (for sheep and/or goats), the offspring of a sin-offering and the substitution of a sin-offering. For just as that three of them are not derived from that of a community [offering], for we do not have a case found with a community, for there is no feminine sin-offering for a community [offering], and the exchange of a sin-offering also, there is no community offering that one does a substitution/exchange, or that if its owners died, there are no community offerings where it the animals are left to die (see Tractate Temurah 15b).
+אף שכפירו בעליה ושעברה שנתה – even though it is possible that it may be found in a community, we don’t learn/derive that they died.
+ביחיד דברים אמורים – that the animals are left to die, but not for a community [offering]. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 3
+
+ואין תמורה עושה תמורה – the All-Merciful (i.e., God), said: (Leviticus 27:10): “[the thing vowed] and its substitute [shall both be holy],” but not the substitute of the substitute.
+אברים ועוברים לא ממרים – for it is written (Leviticus 27:10): “[if one does substitute] one animal for another/בהמה בבהמה ” (see Tractate Temurah, Chapter 1, Mishnah 3).
+על בעלת מום קבוע (for a permanent blemish)(see Tractate Temurah, Chapter 1, Mishnah 2) - that if he substituted an unconsecrated animal with a blemish for an pure sanctified animal, a greater holiness devolves upon it that if he would redeem it, it would go to an unconsecrated state to be sheared and/or labor but rather, according to the laws of Holy Things, that since its sanctification preceded its blemish, that when they redeem them, there is no permission for shearing and working it but rather only a permission of eating, which is not the case with Holy Things, for if their blemish preceded their sanctification, they go out to an unconsecrated state through redemption to be sheared and to labor. But regarding substitution/exchange, Scripture reveals (Leviticus 27:10): “[One My not exchange] or substitute another for it, either good for bad, or bad for good,” it did not distinguish between a pure animal and one with a blemish.
+עשה שוגג כמזיד בתמורה – for if he thought to say, “a black bullock that went out of from my house first will be the exchange in place of that,” and it came out of his lips, “a white bullock,” regarding exchange/substitution, it is sanctified, and he is flogged, for Scripture reveals concerning this (Leviticus 27:10): “[the thing vowed and its substitute] shall both be holy;” for the altar it is not sanctified and he is not flogged, for an errant sanctification is not sanctified.
+הכלאים – (a cross-bred beast) - that comes from a he-goat and a sheep/ewe.
+לא קדשים (are not made holy) – through substitution/exchange. But even though that its holiness occurs in its exchange/substitution [of an animal] with a permanent blemish, it does not occur on these (i.e., cross-bred beasts, a torn animal, one born from the side, a beast lacking clear-cut sexual characteristics and one that has both male and female characteristics).
+ולא מקדישים (and do not impart [to a substitute] the status of holiness) – other things through substitution/exchange, if hey are holy. But something torn is found that it is holy, as for example, if he sanctified an animal and afterwards it became torn, and in this, it was necessary to state that even though it is holy, it does not impart the status of substitute. But mixed-bred animals and beasts lacking clear-cut sexual characteristics and one that has both male and female characteristics , from the beginning of their creation, they have been ruined , and you cannot find sanctity in them other than with the offspring of Holy Things, for their mother was sanctified before she was impregnated, for now of their own they are holy, for they are from the womb of their mother, and through them it was necessary to state that they don’t impart the status of substitute. But according to Rabbi Yehuda who stated that in the rest of the offspring, holy things do impart the status of substitute. But they are not similar to a defect, for [an animal] with a defect there is a sacrifice for its kind, but those which are not of its kind have no sacrifice and they are considered like an impure animal that does not impart the status of substitute. But we hold like Rabbi Yossi the son of Rabbi Eliezer and like Rabbi Eleazar, for o one disputes them in this.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אלו קדשים. וולד ולדן עד סוף העולם – in the Gemara (Tractate Temurah 17b), the objection is raised, since it taught [in the Mishnah], “their offspring” (i.e., their offspring and the substitute’s offspring), why do I need, “the offspring of their offspring to infinity?” Because our teacher/Tanna heard Rabbi Eliezer who said further on [in this Mishnah] that the offspring of peace-offerings are not offered as peace-offerings, because of this, the Tanna taught, “the offspring of their offspring to infinity,” meaning to say, not only with their offspring do I not agree with you, (since for him, the young has the law of the mother), but even “to infinity,” I do not agree with you (since even then, the young has the law of the mother).
+ולד שלמים לא יקרב שלמים – but rather he brings it in to the vaulted chamber (i.e., closing the barn door without food until they died) and it dies [there]. According to the Rabbis, because of a decree, if you had said the offspring of peace-offerings have a remedy, one would come to delay to the mother until she would give birth and raise a herd from the the offspring, and they would come to have shearing and work.
+לא נחלקו על ולד ולד שלמים – the Sages agree with Rabbi Eliezer that the offspring of offspring of peace-offerings that it should not be offered, for his intention was known from his actions that he needed to raise a herd/flock. But the legal decision is according to the first Tanna/teacher that the offspring of their offspring until eternity, they are like peace-offerings.
+העיד רבי יהושע וכו' – and not according to Rabbi Eliezer. And this testimony is true and [the] Halakha.
+ואכלנו ולדה שלמים בחג – it is stated on the holiday of Shavuot, for if he would wait and look forward to the holiday of Sukkot (which is the normal meaning of the word, חג when used without a modifier), it is found that he would violate a positive commandment (Deuteronomy 12:5-6): “there you are to go, and here you are to bring [your burnt offerings and other sacrifices],” that implies that on the first Festival that you go there, bring all of the votive offerings that are upon you. However, regarding the negative commandment (Deuteronomy 23:22): “[When you make a vow to the LORD your God,] do not put off fulfilling it, [for the LORD your God will require it of you, and you will have incurrent guilt],” you do not violate until there has passed over you three Festivals.
+
+Mishnah 2
+
+הרי אלו כתודה – their portions of the sacrifices that are offered on thee altar and the flesh is eaten during the day and at night.
+ובלבד שאינן טעונין לחם – as it is written (Leviticus 7:12): “’he shall offer together with the sacrifice if thanksgiving unleavened cakes with oil mixed in,” (the quoted sentence fragment – "על לחם התודה" does not exist in Scripture) the thanksgiving offering itself requires bread, but not its offspring nor its substitutes require bread.
+תמורת עולה – as, for example, he substituted a male for a burnt-offering (i.e., instead of a female).
+וולד תמורתה – as, for example, he substituted a female for a burnt-offering, for a female is dedicated in the substitution of a burnt-offering, and it gave birth to the male substitute.
+
+Mishnah 3
+
+ויביא בדמיו עולה – the first segment [of the Mishnah] as it is taught: “lo, these are like a burnt-offering regarding the offspring of a substitute,” because of the first dedication that these came all of them were from his own power that he offers them, for it is a male. But here, when he sets aside a female as a burnt-offering, that all of them come from his own power, it is feminine and it is not offered, therefore, it is not like a burnt-offering, but rather, he should sell it and bring a burnt-offering with its monetary value.
+המפריש נקבה לאשם – but a guilt-offering does not come from a female [beast].
+תרעה עד שיסתאב – until a blemish befalls it. And in the Gemara (Tractate Temurah 19b) it raises the objection: “But let it be sold, for since it is not fit for anything, that in itself constitutes a blemish, and it is not sanctified other than for its value, it should be sold immediately and then one can purchase a guilt-offering with its proceeds. And it answers, for since the holiness of its value rests on it, there also rests on it bodily consecration and it is for this thing that it requires a blemish.
+אם קרב אשמו – and furthermore, he does not need a guilt-offering.
+יפלו דמיו לנדבה – for the horn-shaped boxes in the Temple to receive the money for sacrifices which are supplied by the Temple authorities that from them they take to bring to the free-will offerings of the community.
+תמכר שלא במום – for since it is not appropriate for a guilt-offering, there is no greater blemish from this, for it was not sanctified for the bodily consecration , and it should be immediately sold and he can bring with its proceeds a guilt-offering. But even though that regarding someone who separates a female beast for a burnt-offering, Rabbi Shimon does not dispute that it requires a blemish, there that there is a burnt-offering with a female beast, for we find a female burnt offering with a bird, but a guilt offering with a female beast, we don’t find. Therefore, this this is its blemish and it is not sanctified other than for its monetary value. But the Halakha is not a according to Rabbi Shimon.
+תמורת אשם וכ' – all of them are to pasture, for the Halakha is that all that with a sin-offering is left to die, with a guilt-offering it is to pasture [until it develops a blemish and then it is sold], and the substitute for a sin-offering is left to die.
+ומותו – for Rabbi Eliezer holds that just as sin-offering, so too with a guilt-offering; just as a sin-offering’s substitute is left to die, also, the substitute of a guilt-offering.
+יביא בדמיהן עולות – which are permissible for an individual’s donation, we we follow, but not for the donation of a community.
+אשם שמתו בעליו או שכיפורו בעליו באחר – that with a sin-offering, it should die, but with a guilt-offering, it should pasture until it is blemished [and then sold].
+
+Mishnah 4
+
+והלא אף הנדבה עולה – [the Mishnah] is explaining what is the difference between them (i.e., the first Tanna/teacher [that the animal should be left out to pasture to develop a blemish, be sold and that its monetary value should be donated to the Temple treasury as a free-will offering] and Rabbi Eleazar [that he should purchase with its proceeds a burnt-offering]).
+בזמן שהיא באה חובה – when it is placed upon the individual to over it, he lays his hands upon it, etc. (i.e., he brings drink-offerings/libations on its account, and the libations are from his own funds).
+ואם היה כהן – he who set aside the guilt-offering and was expiated through another [animal], and the first, an animal dedicated as a guilt-offering, has been condemned to pasture until natural death.
+עבודתה ועורה – of the burnt-offering purchased from the proceeds of that guilt-offering, is his, and he himself offers and takes the hide, and even if it is not from the priestly watch of that week.
+אינו סומך עליה – for it is the free-will donation of the community which does not have the laying of the hands.
+ואע"פ שהוא כהן עבודתה ועורה לאנשי משמר – for it is of the community, and a Kohen from a different priestly watch is not permitted to offer it up, as it is written (Deuteronomy 18:8): “[They shall receive equal shares of the dues,] without regard to personal gifts or patrimonies,” what the patrimonies sold to each other, you take on your Shabbat, and I will take on my Shabbat. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+הרי אלו כבכור וכמעשר – like the sanctity of the firstling and the tithe of the cattle, which are not slaughtered in the booths of a mercantile fair/bazaar.
+חוץ מהבכור והמעשר (see Tractate Bekhorot, Chapter 5, Mishnah 1) – because there is no benefit for something sanctified in the salle, for the proceeds of a firstling go to a Kohen, and the proceeds of a tithe go to the owners, and because of their benefit, we don’t treat them lightly.
+ובאין מחוצה לארץ לארץ חוץ מן הבכור ומן המעשר (see Tractate Bekhorot, Chapter 9, Mishnah 1) – for they don’t come ab initio from outside the land of Israel, as the reason is explained beyond. But if they came as pure animals, they are sacrificed.
+
+אמר ר' שמעון מה טעם – that the firstling and the tithe do not come from outside the Land of Israel like the other Holy Things.
+שבכור ומעשר יש להם פרנסה במקומן – they have repair in their places that [the animals] will go out to pasture until they become unfit for sacrifices and their owners will consume them with their blemishes.
+ושאר כל הקדשים – even though a blemish befell them, they are in their sanctity, you need to redeem them and to elevate their monetary value and to offer them up., for since their end is to elevate their monetary value, they should raise them themselves and offer them up. But the legal decision is, that a firstling and a tithe that were pure that came up from outside the Land [of Israel] should not be offered up, as it is written (Deuteronomy 14:23): “You shall consume the tithes of your new grain and wine and oil, in the presence of the LORD your God,” from the place that you raise up tithes and grain, you raise up the firstling, and from the place that you don’t raise up the tithe of your new grain, you don’t raise up the firstling. And the tithe of cattle is also made an analogy to the tithe of your new grain.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+ולד חטאת שעברה שנתה – it is not appropriate to sacrifice it as a sin-offering, for it is written (Numbers 15:27): “[In case it is an individual who has sinned unwittingly, he shall offer a she-goat] in its first year as a purification offering (i.e., sin-offering).” However, because of this disqualification alone it does not die, but rather, it should be sent out to pasture until it develops a blemish until there are two causes for suspicion/unfavorable conditions, that one year passed and it was lost, or that it was lost and it was found with a blemish. And this is how the Mishnah is resolved in the Gemara (Tractate Temura 22a), and that which was lost, as it is taught, counts both here, and there. And this is what it means: that its year had passed (i.e., the animal now being older than one-year) and that which was lost and when it was found there was a blemish in it.
+אם משכיפרו הבעלים – if after this (i.e., animal) was found, the owners effected atonement with another.
+תמות – and even according to the Rabbis who dispute Rabbi [Judah the Prince] further on in our chapter (see the concluding clause of Mishnah 3), who states, that the sin-offering did not die, but rather that it was found after the owners effected atonement, in this they admit, for since there are two causes for unfavorable conditions, that its [first] year had passed and that it was lost, or that it was lost, and it was found to have a blemish. But if it was only lost, since it was found prior to atonement, even though after it was found, the owners had effected atonement with another [animal], it does not die but rather is put out to pasture.
+לא נהנים – according to the Rabbis.
+ולא מועלין – if they benefitted from them, they are exempt from the sacrifice of misappropriation (or religious sacrilege), for since neither it nor its monetary value is offered [as a sacrifice], its holiness departs [from it].
+ואם עד שלא כיפרו הבעלים – and they did not want to be atoned with another [animal].
+תרעה עד שתסתאב – this refers to and its year had passed (i.e., it was now older than a year), for that where it was lost and it was found with a blemish, it is sold immediately and he purchases another with its monetary value.
+ועושה תמורה – for since its monetary value stands to be offered, for something that stands in order that it should sent out to pasture and develop a blemish makes for an exchange/substitution.
+
+Mishnah 2
+
+ואח"כ נמצאת הראשונה תמות – this sin-offering that its owners were expiated through another.
+ילכו לים המלח – whenever there would be a sin-offering, there would be a death, money/coins also go to the Dead Sea (literally: the Sea of Salt).
+
+Mishnah 3
+
+יביא מאלו ומאלו – that he should mix them together. For since he brings from both of them, it is not a case of a sin-offering where its owners were expiated with another. But if he brought [only] from one of them, the other is made inoperative, for they have the monetary value of the sin-offering that its owners were expiated with another.
+והשאר יפלו לנדבה – this would be like the rest of those leftovers of sin-offerings that go to free-will donation.
+והרי חטאת בעלת מום – but if the sin-offering [that had been originally been lost] was pure, it should be offered and the monies [that would have been used to replace it] should go to the Dead Sea, since the owners were expiated with another. And all of these are according to Rabbi [Judah the Prince] who said, it was lost at the time of it being separated, such as these monies, and they were found prior to atonement, they go to the Dead Sea.
+והשניה תמות דברי רבי וחכמים אומרים כו' – everyone agrees that when one is expiated by that which is not lost, that the lost one (i.e., animal that had been set aside) dies. They did not dispute other where he was expiated with a lost [object], for Rabbi [Judah the Prince] holds that a person who set something aside to be lost is like it is lost, meaning to say, one who sets aside [another] in place of the lost sacrifice, its law is like something lost. And just as if it the person was expiated with that which was not lost, the lost [object] that remains, when it is found, its law is that it should die. Similarly, here also , when he was expiated with one of them, and even with those that were lost, those that were not lost should go to the Dead Sea. But the Rabbis state, we did not state that a person sets something aside to become lost is like it is lost. And especially when a person is expiated with something that is not lost and the lost [object] remains, the lost object “dies” and even though it is found prior to atonement. But if he was expiated with a lost object and there remained [an animal] that was not lost, it does not die, but rather it should be put to pasture until it develops a blemish. And the Halakha is according to the Sages.
+
+Mishnah 4
+
+מוכרה ויביא בדמיה אחרת – for when he sold it (i.e., the sin-offering) to another, it is considered as if it doesn’t exist. But all the while that it is under its owner at the time that he is atoning with another [animal], it should die. But Rabbi Eleazar the son of Rabbi Shimon holds, that all the time that it is alive after the owners were expiated with another, whether it is under [the control of its owner] or in the hand of others, it should die. But the Halakha is not according to Rabbi Eleazar the son of Rabbi Shimon.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כיצד מערימין על הבכור – to cancel the obligation/release it (i.e., the firstling) from the Kohen and to sacrifice it for his own obligation.
+ילדה זכר יקרב עולה – for a firstling is not holy other than in the womb, and since ab initio, it takes effect in another holiness, furthermore, the holiness of its being a firstling no long takes effect with it.
+ואם נקבה זבחי שלמים – we are not speaking about a female beast, for the female is not holy with the firstling that one needs to make a deception on it. But the sanctified beast, that if it is sin-offering and she became pregnant and one wants to make a deception so that it will not go to die, for the offspring of a sin-offering goes to its death, one can change it it to another sanctity. [And this comes to inform us] that the offspring of Holy Things, while they are born holy and not in the wombs of their mother, for since they had not yet been sanctified with the holiness of their mothers, one is able to engraft upon them another holiness, so that when they are born, they will not be a sin-offering.
+
+Mishnah 2
+
+ילדה שני זכרים – we are speaking about an unconsecrated animal, if the animal was dedicated, how was something that was sanctified as a burnt-offering let it be a burnt-offering, for the other one refers to the sanctity of its mother. But it is certainly an unconsecrated animal, and therefore, this one whose monetary value was not sanctified is unconsecrated. But however, on both of them, the holiness of a burnt-offering exists. For since he stated that if [he born animal] is a male, it is a burnt-offering, and because he did not vow other than for one, therefore, he should offer the one for his vow, and the second he should sell for the needs of a burnt-offering and its monetary value/worth is unconsecrated.
+אין קדושה חלה עליהן – for the offspring become holy because they are holy [at the time of their existence] and not from the belly of their mother, and since that these when they leave [their mother’s womb] are not appropriate for sacrifice, they are not holy. But the Sages dispute Rabban Shimon ben Gamaliel as they hold that the offspring are holy and exist through the holiness of their mother [from the womb]. And the Halakha is not according to Rabban Shimon ben Gamaliel (see Talmud Temurah 25a).
+
+Mishnah 3
+
+האומר – on the offspring of a pregnant animal.
+ולדה של זו עולה והיא שלמים דבריו קיימין – for the holiness of the offspring takes precedence. But if he said in the first clause [of the Mishnah] that it is a peace-offering, she and that which she has in her is sanctified, and it is like one is sanctifying two animals for peace offerings, for if he retracted and stated that her offspring is a burnt-offering, the offspring is a peace-offspring. But here, it does not belong to state that while they are in the belly of their mother, for when we state that they exist and they are not in the belly of their mother, these words apply when it was sanctified [first] and at the end she became pregnant, for he did not deposit to the fetus any holiness, but rather it is sanctified from the holiness of its mother. But when one sanctifies a pregnant woman, it is considered that the fetus receives the holiness. But Rabbi Meir holds (see Tractate Temurah, Chapter 3, Mishnah 1) that the first language takes hold.
+אם לכך נתכוין מתחלה – when he said that she (i.e., the mother) is a peace-offering, he did not intend [to speak] about her offspring.
+הואיל ואי אשפר לקרות שני שמות כאחת – the mouth is unable to say two things at the same time.
+דבריו קיימין – that even at the conclusion of his words, the person is made responsible.
+נמלך ואמר ולדה עולה – even though he retracted in as much time as is needed for an utterance and he stated that her offspring is a burnt-offering, he didn’t say anything, for since that at the time when he dedicated its mother as a peace-offering, he didn’t intend that the offspring would be a burnt-offering. Because we establish that every time as is needed for an utterance is like something spoken, except from one who dedicates and commands and blasphemes and worships idolatry and betroths and divorces, for these six [things] no retraction has any effect in them, even though he retracted in as much time as is needed for an utterance. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 4
+
+תמורת עולה תמורת שלמים – we have the reading, but we don’t have the reading, “and the substitute of peace offerings.”
+הרי זה תמורת עולה – for the first language takes hold.
+דבריו קיימין – and half of it is the substitute for a burnt-offering and half of it is the substitute of a peace-offering. And that which he didn’t state, the substitute for a burnt-offering and peace offering, ut he stated a substitute for both of them, because he (i.e., Rabbi Yossi) holds that if I stated the substitute of a burnt-offering and a peace-offering, it will be holy and not offered, according to the law that a person who states that half of it will be a burnt-offering and half of it a piece offering, that it is holy and not offered. And he erred in this and held that a lamb can be a substitute on each one of them just as it should be completely sanctified to be offered up, therefore, even though he stated it in this language, he intended it for both, but it should sent out to pasture until it develops a blemish and it should be sold and then he can bring with its monetary value half for a burnt-offering and with the monetary value of the [other] half a peace-offering, and in this we are dealing, as for example, that there were before him a burnt-offering and a peace-offering, when he substituted this for them. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 5
+
+תחת זו חליפי זו תמורת זו – all of them are the language of substitution/exchange.
+מחוללת – it is the language of desecration/defamation. And he didn’t say anything, for a sacred pure animal goes out to unconsecrated purposes.
+ואם היה הקדש בעל מום יצא לחולין – even though it is not worth like that of a consecrated animal with a blemish, according to the Torah, even something sanctified that is worth one-hundred Maneh that was redeemed for the equivalent of a penny, it is redeemed. And even though it went out to an unconsecrated purpose from the Torah, one must, according to the Rabbis make money, meaning to say, to pay the money so that the sanctified thing will not become overcharged, but from the Torah, there is no overreaching for that which is sanctified, as it is written (Leviticus 25:14): “you shall not wrong one another,” your brother/another person, but not that which is sanctified.
+
+Mishnah 6
+
+תחת חטאת או תחת עולה – he stated anonymously but did not state in place of this sin-offering or this burnt-offering.
+לא אמר כלום – as it is written (Leviticus 27:10): “One may not exchange or substitute another for it,” until the sanctified thing is known and special when one substitutes for it.
+תחת חטאת זו – and that sin-offering was standing before him.
+הרי אלו לעולה – which implies for the monetary value of the burnt-offering, for if they themselves want to offer it, he would say, “lo, these are a burnt-offering.”
+
+Chapter 6
+
+
+
+Mishnah 1
+
+כל האסורים לגבי מזבח (all [animals] which are prohibited for the altar – that they are invalid for offering as a sacrifice. And you consider them and further.
+אסורין בכל שהן (prohibit in any number at all [animals among which they are confused]) – and even if they were combined one in one-thousand, all of them are forbidden to the altar, if it was not known. And all of them are found that they are not known, except for the torn animal which is not found and is not known other that, as for example, the lion or the wolf attacked that are mixed with the vital organ perforated by a thorn.
+הרובע והנרבע והמוקצה והנעבד – they are ineligible for the altar. As it states in Scripture (Leviticus 22:25): “for they are mutilated, they have a defect,” and it is taught in a Baraitha, every place where it states, “they are mutilated,” is none other than unchastity and idolatry. Unchastity, as it is written (Genesis 6:12): “for all flesh had corrupted its ways on earth.” Idolatry, as it is written (Deuteronomy 4:16): “not to act wickedly and make for yourselves a sculptured image [in any likeness whatever: the form of a man or a woman].” The one (i.e., animal) that has sexual relations with a human being and the one (i.e., animal) with whom a human being has sexual relations that is taught in our Mishnah, as for example that he had sex or has sexual relations with an animal with one witness or by the owners, and is not stoned in this, but they are disqualified from being a sacrifice.
+מוקצה – an animal that was set aside for idolatry. And it is not disqualified for being offed up until they should do with it an act for the purposes of idolatry, as for example, that the [non-Jewish] priests served it if it was a bull or sheared it if it was a sheep.
+ונעבד – it is not prohibited to derive benefit even though he worshipped it, for living creatures are not prohibited to derive benefit when we serve them, but they are disqualified to the altar.
+ואתנן ומחיר (and the harlot’s hire and the price of a dog) – Scripture specifically disqualifies them (Deuteronomy 23:19): “You shall not bring the fee of a whore or the pay of a dog [into the house of the LORD your God in fulfillment of any vow, for both are abhorrent to the LORD your God].”
+וכלאים – a he-goat that comes upon a ewe.
+והטריפה – as it is written regarding tithes (Leviticus 27:32): “[All tithes of the herd or the flock] – of all that passes under the shepherd’s staff,” excluding the torn animal that does not pass [under the shepherd’s staff] and the sacrifice of the altar is derived from the tithe of cattle.
+ויוצא דופן – that its mother was torn and they removed the fetus through the caesarian section, and we exclude it from Scripture as it is written (Leviticus 22:27): “[When an ox or a sheep or a goat] is born”, excluding through caesarian section.
+הוא אסור – for the altar.
+ומה שעליו מותר – for that is not worshipped.
+הוא ומה שעליו אסור – it is prohibited for the altar, but is permitted even for eating, as it will be mentioned nearby. But what is upon it, the jewelry that is upon it are prohibited from deriving benefit for they were worshipped and they have on them the grasp of a human hand.
+
+Mishnah 2
+
+האומר לזונה – whether she is a heathen woman or an Israelite woman, and it shall be one of those liable for violating a negative commandment and one doesn’t have to say from one who is liable for extirpation and death by the Jewish court. But the hire of a harlot of a free woman, and she is an Israelite, is not disqualified for the Altar, for this is not the hire of a harlot, for she is not forbidden from marrying into the priesthood with this sexual act. And similarly, the hire [of a harlot] that was given as wife to a man is not disqualified, but a male hire, is disqualified.
+אפילו מאה כולן אסורים – he made a condition with her to give her one lamb as her hire and sent her even one-hundred, we don’t say that one that I will give with her will be a hire [for harlot] and these others are all a gift, but all of them are considered hire for harlot and prohibited [as an offering].
+ותלין שפחתך אצל עבדי – we are speaking of my Hebrew slave who does not have a wife and children, for his master does not have permission to provides to him a Canaanite maid servant to beget from her slaves because he didn’t have a wife from the outset. Therefore, her being a hire for harlotry is prohibited according to the words of the Sages. But Rabbi [Judah the Prince] who stated that it is not the hire of a harlot, he doesn’t hold this reasoning, for certainly even if he lacks a wife and children, his master provides for him a Canaanite maid servant. Alternatively, even if he holds this reasoning, he holds that since a Hebrew slave was permitted from its general rule with a Canaanite maid servant, it is not considered a hire of a harlot. But the Halakha is not according to Rabbi [Judah the Prince].
+
+Mishnah 3
+
+אחד נטל עשרה ואחד נטל תשעה טלאים וכלב – corresponding to the ten lambs that his fellow took, the ten lambs that correspond to the nine [lambs] and the dog, all are prohibited [to the Temple] because of the price of a dog. But the nine [lambs] that are with the dog are permitted. But in the Gemara (Tractate Temurah 30a) it raises the question, why that which corresponds with the dog, all of them are prohibited? We should remove one for this dog, and these [lambs] all of them should be permitted. And it answers: Here we are dealing with a case where the value of the dog was greater of any one [of the corresponding lambs] and this additional amount is distributed over all [the corresponding lambs] (where not one of the corresponding lambs is of equal value to the dog, some of the additional value of the dog is extended to each of the lambs), and now the value of the dog belongs to all of them. As for example, those [lambs] that are corresponding are each worth one Denar – which is ten Denarim, and those nine [lambs] that are with him (i.e., the dog) are each worth a Denar minus a M’ah, which are nine Denarim less nine M’ot, but the dog is worth a Denar and nine Meot, it is found that those ten [lambs] corresponding to the nine [lambs] and the they have nine, for in each one of them there is M’ah the price of a dog, and the tenth is entirely the price of a dog.
+שנים ולא ארבעה – both of them (see Deuteronomy 23:19 – “for both/שניהם are abhorrent to the LORD your God”) as it is written in Scripture they divide it as if it is written as “two.” “Two” teaches us specifically the hire for a harlot and the price of a dog, and not four – the price of a dog and the fee for a harlot, and they are, implying them, but not their offspring.
+
+Mishnah 4
+
+נתן לה כפים הרי אלו מותרים – [he gave the whore pieces of silver] – to purchase with them an animal for a sacrifice and fine flour for meal-offerings.
+יינות שמנים וסלתות אסורים – but wheat [as hire] and she made it into flour; olives and she made it into olive oil, grapes and she made it into wine, these are permitted, for we expound “both of them”/שניהם (Deuteronomy 23:19) but not their products and not their offspring (see Talmud Temurah 30b according to the School of Hillel).
+נתן לה מוקדשים – as for example, he separated a lamb for his Passover offering and after some time, said to the harlot: “Have sexual relations with me and I will transmit my share on my Passover offering with your hiring [of a harlot].” You might think I would say that since a person is permitted to appoint others over his Passover offering, he is appointed, but I would say that to cause upon her [a harlot] for hire, it comes to teach us that this is not the case, since Scripture states (Deuteronomy 23:19): “in fulfillment of any vow,” to exclude that which is already vowed.
+עופות – of unconsecrated [fowl].
+הרי אלו – disqualified for offering as a sacrifice for the hire [of a whore] and the pay [of a dog] fall upon them.
+עופות שאין הום פוסל בהן – as Scripture states (Leviticus 22:19): “[it must, to be acceptable in your favor,] be a male without blemish [from cattle] or sheep [or goats],” but there are not pure or male with fowl.
+לכל נדר – all, to include the fowl, for it too comes with a vow, for the fee [of a whore] or the pay [of a dog] occur upon it.
+
+Mishnah 5
+
+כל האסורים לגבי המזבח – such as an female animal that copulated [with a human male] unnaturally when it is unconsecrated and afterwards became pregnant, the offspring are permitted as a sacrifice, for the permitted male [animal] that comes upon this animal, and this female animal is forbidden, both of them caused the offspring that would come and both of them caused it, it is permitted. But if she engaged in unnatural copulation when she was pregnant, the offspring is disqualified for a sacrifice, for she and her offspring engaged in unnatural copulation.
+ולד טריפה – should not be offered. But for the lay person, everyone says that it is permitted, for it is not from her body that it comes. And there is a dispute in the chapter “Which are the torn animals?” (Tractate Hullin 58a). There is according to one who states that the torn animal gives birth, and there is according to the one who states that a torn animal does not give birth. According to the one who states that a torn animal gives birth, it is found regarding her as for example, that it became torn, and at the end became pregnant, and in this they dispute, for Rabbi Eliezer holds that both the “parents” caused this prohibition, but the Rabbis hold that both the “parents” caused it to be permitted. But according to the one who states that the torn animal does not give birth, we find concerning it, as for example, that she became pregnant, and then at the end became torn, and in this they disagree, for Rabbi Eliezer holds that the fetus is the descendant of the mother, but the Rabbis hold that the fetus is not the descendant of the mother. But the Halakha is not according to Rabbi Eliezer.
+כשרה שינקה מן הטריפה פסולה – all that day that she suckled during the time of twenty-four astronomical hours, she is disqualified for being offered as a sacrifice, for since she was able to exist on that milk without other consumption, and does not eat from her belly until he completes the twenty-four astronomical hours. But after that he ate from her belly, Rabbi Hananiah admits that she is fit/kosher, and even an animal that became fattened with idolatrous vetches/horse-bean everyone admits that he is fit for the Altar. But the Halakha is not according to Rabbi Haninah ben Antigonus (see Talmud Temurah 31a).
+שאין פודים את הקדשים להאכילן לכלבים – that consecrated animals that had been disqualified that were redeemed, as it is written (Deuteronomy 12:15): “you may slaughter and eat meat [in any of your settlements],” and we expound, “you may slaughter” but not shearing; “and eat” but not to your dogs; “meat” but not milk.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+יש בקדשי מזבח. שקדשי מזבח עושים תמורה – and specifically animals of the Holy Things of the Altar. But fowl and meal-offerings we don’t make substitutions/exchanges. And the Holy Things consecrated for Temple maintenance, we don’t make substitutions, above at the end of the first chapter [of Tractate Temurah, Mishnah 6], we exclude from Holy Things consecrated for Temple maintenance from Biblical verses and we don’t make/produce substitutions.
+משום פגול ונותר וטמא – all of them are written with regard to peace-offerings, and peace-offerings were included within all of the Holy Things, and why were they excluded, to make an analogy with them, to tell you, just as peace-offerings are special Holy Things of the Altar, so too are all Holy Things of the Altar.
+ולדן וחלבן אסור לאחר פדיונן (see Tractate Hullin, Chapter 10, Mishnah 2) – their milk, as it is written (Deuteronomy 12:15): “[you may slaughter and eat] meat/בשר [in any of your settlements,]” but not milk. And their offspring, such as if she became pregnant before their redemption but gave birth after their redemption, for they don’t have a remedy to offer them as a sacrifice, for out of the power of holiness that is superseded/suspended, it comes, to remove them, the matter is not strong enough to have their redemption occur. But if they became pregnant after their redemption, they are like the offspring of a deer and a ram and are permitted. But regarding the Holy Things for Temple maintenance, even if it (i.e., the animal) became pregnant before their redemption, they are permitted, for they were not sanctified other than for their monetary value and their sanctification is not so much.
+אין נותנים מהם – from the Holy Things of the Altar.
+לאומנים (see Tractate Shekalim, Chapter 4, Mishnayot 5-6) – that build at the Temple.
+בשכרן – that they take salary from the Holy Things for Temple maintenance, for the All-Merciful stated (Exodus 25:8): “And let them make Me a sanctuary [that I may dwell among them],” "לי"/for Me, from what is Mine, which is from the Holy Things for Temple Maintenance.
+
+Mishnah 2
+
+חל על הכל (apply to anything) – and even to an impure animal and to stones.
+ומועלין בגידוליהן (laws of sacrilege apply to that produced by them/what has grown from them)– see Tractate Meilah, Chapter 3, Mishnah 5) – an individual who sanctifies an animal for Temple maintenance commits sacrilege through its milk, and if he dedicated a chicken, he commits sacrilege through use of its eggs, which is not the case regarding that which is sanctified to the Temple, for the milk of sanctified things and the eggs of turtle-doves one does not not derive benefit nor does not commit sacrilege.
+ואין בהם הנאה לכהנים – but the Holy Things of the Altar they (i.e., the priests) have of them, as the meat is eaten by the Kohanim and there are those of them who benefit from the hide [of the animal, except for the tithe of cattle and the Passover offering].
+
+Mishnah 3
+
+אין משנין אותן מקדושה לקדושה – the Holy Things of the Altar one should not make peace-offerings into burnt-offerings nor burnt-offerings into peace-offerings, and similarly, something sanctified for the maintenance of the hall containing the golden altar should not change them to the maintenance of the altar, and everything in a similar manner.
+ומקדישין אותן – it refers to things dedicated to the altar.
+הקדש עילוי (consecration of value to be applied to the repair/maintenance of the Temple) (see Tractate Arakhin, Chapter 8, Mishnah - they sanctify – in the case of of animals sanctified for the altar – their estimate value as a sanctified thing – see Talmud Temurah 32a) – as for example, if he said regarding a burnt-offering, lo, this is for the maintenance of the Temple, they offer it up on the altar in funds, according to what he has in it and gives it to the Treasurer as it is taught in [Tractate] Arakhin [Chapter 8, Mishnah 7]: “A person declares HEREM/renounces things he has declared holy [whether they are in the status of the Most Holy Things or Lesser Holy Things], if it is a vow, he gives its value; if it is a freewill offering, he gives what it is wroth to him,” meaning to say, if this animal was a vow, as, for example, that he said: “This will be a burnt-offering upon me,” and he separated this for his vow, since if it died or was stolen, he is liable for its surety (i.e., property which may be resorted to in the event of non-payment), if its found, all of it is his, and he gives all of its monetary value to proerty set apart for the Temple or the priest to the Kohen. And the same law applies also if he designated it to the upkeep of the Temple. If he made a freewill donation, that he said, “this will be a burnt-offering,” that if it died, he is not liable for its surety, it is found that he had no portion in it other than the benefit of discretion that he is permitted to take a small thing in order that he would give this burnt-offering to the Kohen who is the son of his daughter, and that benefit of discretion he gives to the maintenance of the Temple.hHHh
+ומחרימין אותן – if he renounced (i.e., put into HEREM) the Holy Things of the Altar, he gives to the Kohen the , he gives to the Kohen the valuation as has been explained (see Tractate Temurah 32a). But the Holy Things for the maintenance of the Temple that he designated whether for the Holy Things of the Altar or those renounced things of the priests, he didn’t do anything, for they are not his, for a person does not sanctify/dedicate something that is not his. This is what Maimonides wrote.
+ואם מתו – the animals that are the Holy Things of the Altar, even after they suffered a blemish, but still had not been redeemed.
+יקברו – and he is not able to redeem them and/or to feed them to the dogs. And een the one wo holds that we redeem the Holy Things to feed them to dogs, these words apply when it was torn, for it is possible for it (i.e., the animal) to be placed (before the priest) and evaluated (see Leviticus 27:11-12), but when it died where it is impossible to fulfill with them placing them (before the priest) and his evaluating them, we don’t redeem them.
+ר' שמעון אומר קדשי בדק הבית אם מתו יפדו – for Rabbi Shimon holds that it doesn’t say “he placed before the priest and evaluated” (see Leviticus 27:11-12 –“the animal shall be presented before the priest, and the priest shall assess it”) other than Holy Things of the Altar, but not Holy Things for the maintenance of the Temple. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 4
+
+ואלו הן הנקברין – these are because of the prohibition of deriving benefit.
+הפילה שליא תקבר – for there is no after-birth/placenta without the offspring.
+ושער נזיר – for if the hair of the Nazirite was pure when he shaves on the day of his fulfillment of the days of his Nazirite [vow], it is through burning and not through burial.
+חולין שנשחטו בעזרה ישרפו – because they exchange Holy Things that occurred to them disqualifying defilement or the disqualification of a remnant, and they errored to state regarding them also that they should be buried, but we derive from what is written regarding a sin-offering/purification offering (Leviticus 6:23): “[But no purification offering may be eaten from which any blood is brought into the Tent of Meeting for expiation in the sanctuary;] any such shall be consumed in fire,” that teaches on all the disqualified things that are in holiness that they are burned, therefore, non-consecrated animals that were slaughtered in the Temple courtyard are also through burning.
+וכן חיה שנשחטה בעזרה – and even though that wildlife one does not make a decree about for perhaps they erred to bury disqualified Holy Things, for the entire world knows that there is no wildlife among the Holy Things, and they don’t come to be exchanged, even such should be burned. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+חמץ בפסח – Our Mishnah is according to Rabbi Yehuda who stated [Tractate Pesahim 28b/see Tractate Pesahim, Chapter 2, Mishnah 1 where the Sages argue that the Hametz should be thrown to the wind or cast to the sea, and the Halakha is according to the Sages, though interestingly, we burn the Hametz ceremonially on the eve of Passover], remnant [from the Passover sacrifice] is forbidden (see Exodus 12:10: “You shall not leave any of it over until morning; if any of it is left until morning, you shall burn it.”) and Hametz/leaven is prohibited through leaving it over (see Exodus 12:15: “Seven days you shall eat unleavened bread; on the first day you shall remove leaven from your houses, for whoever eats leavened bread from the first day to the seventh day, that person shall be cut off from Israel” and Exodus 12:19: “No leaven shall be found in your houses for seven days. For whoever eats what is leavened, that person shall be cut off rom the community of Israel.”), just as remnant [is destroyed] by burning, so even leaven [is destroyed] by burning. But it is not the Halakha.
+ותרומה טמאה – as it is written (Numbers 18:8): “[The LORD spoke further to Aaron:] I hereby give you charge of My gifts,” the Biblical verse speaks of two gifts/תרומתי , one a pure tithe and another an impure tithe, and it is written לך/ “to you,” yours that would be for kindling underneath your meal.
+ערלה – it is derived from food crops in a vineyard (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed] else the crop – from the seed you have sown – [and the yield of the vineyard may not be used],” is burned with fire.
+את שדרכו לישרף – it is referring to Orlah (i.e., fruit that grows during the first three years after a tree was planted) and fruit crops in a vineyard (see Deuteronomy 22:9 above), foodstuffs of Orlah and fruit crops in a vineyard that are usually burned should be burned; liquids that are not usually burned are buried.
+ומדליקין בפת ובשמן של תרומה – because it includes impure heave-offering with leaven on Passover and fruit that grows during the first three years after a tree was planted/Orlah with fruit crops in a vineyard beause they are prohibitions of deriving benefit, for just as one should not error to say that impure heave-offering is prohibited to derive benefit from it, the Tanna/teacher retracted and they kindle [a flame] to benefit from [unclean] bread and oil of unclean heave-offering.
+
+Mishnah 6
+
+חוץ לזמנן – on condition of eating them outside their [appropriate] time or outside of their [appropriate] place.
+ישרפו – as it is written (Leviticus 6:23): “[But no purification offering (i.e., sin-offering) may be eaten from which any blood is brought into the Tent of Meeting for expiation in the sanctuary;] any such shall be consumed by fire,” which teaches about all those disqualified things that are in a holy state, that they are burned.
+אשם תלוי – if he slaughtered it but prior to the sprinkling of its blood, it became known to hm that he didn’t sin, for now it is an unconsecrated [animal] in the Temple courtyard.
+חטאת העוף הבאה על הספק – as, for a example, a woman who had an abortion, it is doubtfully an offspring, and doubtfully a spirit/soul, since the sin-offering for a woman giving birth is from the birds, as it is written (Leviticus 12:6): “[On the completion of her period of purification, for either a son or a daughter, she shall bring at the entrance of the Tent of Meeting, a lamb in its first year for a burnt-offering,] and a pigeon or a turtledove for a purification (i.e., sin-offering) offering,” she brings it on the doubt, for it does not rise up in smoke (i.e., through offering incense), it does not matter to us if he sprinkled the blood on this doubtful [sacrifice, and it is not eaten, for lest it was not an offspring and it was an unconsecrated animal or something that died of itself, for unconsecrated animals are not eaten through the pinching of the neck, and it should burn, for it is like all other disqualified Holy Things.
+יטילנה לאמה – a canal was passing in the Temple and it goes out to the Kidron valley stream, and we are speaking of a young bird that gradually decays/softens in the continuous flow of water.
+כל הנשרפין לא יקברו – for perhaps a person would die and find them and eat them.
+וכל הנקברין לא ישרפו – because everything that is buried, its ashes are forbidden. But all of things that are burned such as leaven/Hametz, and tithe and mixed seats, its ashes are permitted for the washing of clothing. And similarly, all of the dedicated things that are burned, also their ashes are permitted, except for the removal of the ashes from the altar, as the All-Merciful wrote (Leviticus 6:3): “[and he shall take up the ashes to which the fire has reduced the burnt offering on the altar] and place them beside the altar.” And it is taught in a Baraitha: “and he shall place them”/ושמו – gently, “and he shall place them” – all of it, “and he shall place them” – so that it doesn’t scatter.
+רבי יהודה אומר כו' – But the Halakha is not according to Rabbi Yehuda in each of the three segments of our Mishnah.
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+Bartenura on Mishnah Temurah
+ברטנורא על משנה תמורה
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Temurah
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+Chapter 1
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+Chapter 2
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+Chapter 3
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+Chapter 4
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+Chapter 5
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+Mishnah 1
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+Mishnah 2
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+Mishnah 3
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+Mishnah 4
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+Mishnah 5
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+Bartenura on Mishnah Temurah
+ברטנורא על משנה תמורה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Temurah
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-sefaria.org
+
+Bartenura on Mishnah Temurah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הכל ממירין – All persons can cause the seizure of the substitute in holiness together with the original by exchanging a consecrated animal, that seizes the holiness of the exchange of an unconsecrated animal, if he said, “this is place of that one of something consecrated,” whether by the mouth of men or by the mouth of women, as for example, if woman exchanged/substituted it, it seizes the sanctity of exchange by her mouth. And the word "והכל" /”All” that is taught here includes someone who inherits that if he substituted/exchanged a sacrifice that someone bequeathed to him during his lifetime, his substitution is a substitution.
+לא שאדם רשאי להמיר – because it is written (Leviticus 27:10): “[One may not exchange] or substitute another for it.”
+מומר – holiness was seized upon it and both of them (i.e., the formerly designated animal that was consecrated and the formerly unconsecrated animal that has just been substituted) are holy.
+וסופג את הארבעים – he is flogged [for transgressing] the negative commandment (Leviticus 27:10): “or substitute another for it,” and even though it is a negative commandment/prohibition that does not involve an action/לאו שאין בו מעשה. For we hold that any negative commandment/prohibition that does not involve an action we don’t flog that person except for false conspiring witnesses and [someone who] substitutes an animal for another or someone who curses another (or himself) using the name of God. But if you should say that this is a prohibition that after its violation is transformed into a positive commandment [לאו הניתק לעשה](unless there is no possibility of fulfilling this positive commandment), as it is written (Leviticus 27:33): “[If he does make substitution for it,’ then it and its substitute shall both be holy,” but we don’t flog a person or a prohibition that after its violation is transformed into a positive commandment. One can say, that it is different here, as the negative commandment includes more than the positive commandment within it, for everyone who says the word/speaks is whipped, but not every person who says the word does a substitution, for partners and the community do not do substitutions, for since the positive commandment is not equivalent to the negative commandment, it is not called a prohibition that after its violation is transformed into a positive commandment.
+הכהנים ממרימין את שלן – sacrifices that the Kohen set aside to offer for himself, but if he Kohen substituted for it, it causes the seizure of the substitute/exchange of the animal [to be holy].
+לא בחטאת ולא באשם – that the Israelite gave him that he sacrifice/offer for him, but if the Kohen substituted another, he doesn’t do that substitution on his own, for he has no portion in it, but rather from the time of the offering of those sacrifices on the altar and onwards, he (i.e., the Kohen) is worthy of the flesh [of the animal], but a person does not cause the seizure of something which is not his (Tractate Temurah 9a).
+ולא בבכור – that an Israelite gave him.
+וכי מפני מה אין הכהנין ממירים בבכור – for doesn’t all of it belong to the Kohen and while it is alive, we give it to him, and the Israelite cannot gain atonement through it.
+מה חטאת ואשם אין ממירין – because it is clearly obvious to us that he Kohanim do not take possession of them other than from offering up of the portions of the sacrifices offered on the altar and beyond.
+מה לי אינו ממיר בחטאת ואשם – that is to say, it is the law that the Kohanim do not make a substitution with the sin-offering and the guilt-offering, etc.
+והיה הוא ותמורתו – there is an analogy between substitution to something consecrated itself.
+היכן קדושה חלה – on that which is dedicated to the Temple, in the house of the owners.
+אף תמורה – does not take effect other than in the house of the owners, but in the home of the Kohen it does not take effect completely, therefore, a Kohen cannot substitute for a firstling. But an Israelites, if he made a substitution for it, it is seized in holiness, for it was in domain that sanctification occurs with the firstling. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 2
+
+ממירין מן הבקר על הצאן וכו'- as it is written (Leviticus 27:10): “if one does substitute one animal one for another, [the thing vowed and its substitute shall both be holy],” but sheep and male and female cattle are all called בהמה/animals.
+טוב ברע – [that which is] good of unconsecrated [animals], shall not be substituted for [that which is] bad of holy/sanctified [animals], [as it is written (Leviticus 27:10)]: “if one does substitute [one animal for another],”so we see that those animals with a blemish (i.e., unfit for the altar) can serve as substitutes. And on anything with a blemish can effectuate substitution, as it is written (Leviticus 27:10): “either good for bad or bad for good,” that implies that an unconsecrated animal with a blemish with a pure sanctified animal.
+ואיזהו טוב ברע – that is to say, what is something bad that is consecrated that effectuates substitution? All that its sanctification preceded its blemish. But if the blemish preceded its sanctification, that sanctification does not take effect upon it, substitution is not made, for it could have been written [in the Torah "לא ימיר טוב ברע" /he will not exchange good for bad or "רע [בו]"/that has something bad in it, and it would imply [או רע] /[or something bad], he should not exchange not with something good and not with something bad, the final, טוב/good that the All-Merciful wrote (Leviticus 27:10), why do I need it? To tell you that it should be good from its outset, that at the time that it is sanctified, it was pure and again a blemish befell it, one can do a substitution; if it was bad from the outset, that a blemish befell it prior to its being sanctified, one doesn’t do a substitution.
+מרימין אחד – of an unconsecrated animal with two sanctified [animals], as for example, that he said, “this one is in place of those.”
+ושנים – [and two] unconsecrated [animals for one that is sanctified, as for example, these will be in place of this one.
+מה הוא מיוחד – as it is written (Leviticus 27:10]: “the thing [vowed and its substitute shall both be holy].”
+
+Mishnah 3
+
+אברים בעוברים – limbs of unconsecrated [animals] with consecrated fetuses. For if he said: “may the foot of this animal be substituted/in exchange for the sanctified fetus that is in the womb of that animal,” the sanctity does not apply upon the limb.
+ולא עוברים באברים – for if he said: “this fetus that is inside of this unconsecrated animal will be substituted for the foot of this sanctified animal, the fetus is not holy.
+ולא עוברים ואברים – of unsanctified [animals] with sanctified peace-offerings.
+ולא שלמים – [peace-offerings] of unsanctified [animals] [substituted for] fetuses and/or limbs of a holy [animal].
+ממירין אברים בשלימים – he said, “may the foot of this unconsecrated animal be in substitution/exchange for this holy animal,” the exchange takes effect on the limb and it spreads throughout the animal, it is totally exchanged/substituted and offered.
+ולא שלימים בהן – for there is no power/strength in one limb of a holy animal to perform an exchange/substitution.
+והלא במוקדשין – at the beginning of the sanctification when he says, “the foot of this [animal]is a burnt offering.”
+כולה עולה – as we derive from Scripture, as it is written (Leviticus 27:9): “any such that may be given to the LORD shall be holy,” when he says, “that it shall be holy,” to include all of it. But the Halakha is according to the first Tanna/teacher.
+
+Mishnah 4
+
+אין המדומע מדמע אלא לפי חשבון (that which became subject to the law of Terumah through an admixture, can affect a second mixture only in proportion (i.e., according to the quantity of real Terumah/heave-offering contained therein) – a SEAH of Terumah that fell in less than one-hundred of unconsecrated produce and it became דמע/subject to the law of Terumah, and it fell from this mixture to an other place, we require one-hundred from the unconsecrated produce according to what there is of Terumah in this SEAH of this mixture, but we don’t require one-hundred SEAH corresponding to of all of that SEAH of the mixture of [consecrated] Terumah and unconsecrated produce, for it is not considered all Terumah to prohibit the secondary unconsecrated produce.
+ואין המחומץ מחמץ אלא לפי חשבון (that which contains leaven does not impart the status of leaven [to something else] only by due measure) – unconsecrated started dough that became leavened in leaven of heave-offering, it is entirely forbidden to foreigners (i.e., non-Kohanim). But if there fell from that started dough into another unconsecrated started dough and it became leavened, it does not forbid it other than according to the due measure [in the prescribed proportion] of the leavened heave-offering that it became combined with, and it does not forbid the last [batch] other than if there fell in from the first [batch] such a large measure that there is in the leaven of the Terumah combined in it enough I order to leaven the last [batch] without the combination/mixture of the unconsecrated produce that was combined with heave-offering.
+ואין המים שאובים פוסלים את המקוה אלא לפי חשבון – a Mikveh/ritual bath which has in it twenty-one SEAH of rain water, we fill up on the shoulder nineteen SEAH (i.e., a SEAH is equal to 144 egg bulks) and we conduct the water to the Mikveh though a channel (see Talmud Temurah 12b) and they are ritually pure. Bug even though three LOG (i.e., a LOG is equal to six egg bulks) of drawn water disqualify the Mikveh/ritual bath, the drawing of the water is kosher when it is done when conducting the water through a channel and there was there at first most of the measurement of the Mikveh which is twenty-one SEAH of rain water, and that is according to the due measure, for the drawn waters do not disqualify the Mikveh when they are accomplished by conducting the water through a channel, unless they are twenty SEAH of drawn water, as there isn’t a majority from rain water in the Mikveh. Such appears to be the explanation of this Mishnah, and so I have explained in the Tractate Terumah (Chapter 5, Mishnah 6), in the chapter, “a SEAH of Terumah,” but in the Gemara (Tractate Temurah 12b) this is its explanation, according to the measurement of the utensils, for three LOGS of drawn water do not disqualify the Mikveh until they fell from three utensils or less into the Mikveh, but if there fell from four utensil, or more, they do not disqualify, and this is what it means when it says that drawn water does not disqualify the Mikveh other than according to the due measure, for they calculate the utensils from which fell the LOGIM of water into the Mikveh and they count them, if they are three utensils or less, they invalidate the Mikveh. But if from three utensils and higher, they do not disqualify it. And our Mishnah is according to Rabbi Yosi ben Honi, for he holds that they LOGIM that fell from more than three utensils do not disqualify [the Mikveh], but it is not the Halakh.
+
+Mishnah 5
+
+אין מי חטאת נעשים מי חטאת אלא עם מתן אפר – at the time when one places in it the ashes [of the red heifer] it becomes the purification waters, therefore, we require that there will be first water in a utensil and afterwards the ashes. But if he placed the ashes first and afterwards the water, it is disqualified, for there was no water there at the time of the placing of the ashes that it would become purification water, and furthermore, it does not become purification water. And there is Scripture as it is written (Numbers 19:17): “and fresh water shall be added to them in a vessel,” that implies that the water is placed in the utensil and not to the ashes, but rather, “ונתן עליו “/shall be added to them – to warn that after he puts in [the ashes] on the water, he should combine them well with his finger and return the water that is underneath it upon it.
+אין בית הפרס עושה בית הפרס (an area in which there uncertainty concerning the location of a grave or a corpse does not make [another field into] a grave area) – a field that was plowed as a grave, if he returned and plowed a grave area and fields that are around it, we don’t presume that are the rest of the fields is like a grave area and to state that the plough drags the bones to the fields that surround it, that one grave is not made into a grave area, but rather, all that entire field that lost the grave and it is not known where it is, with the turn of the fullness of the plough to here and another turn of the fullness of the plough to there in the same manner that it the people of the value are accustomed to plough their fields, if to the east or west or north or south, for perhaps one of its two heads was the grave and from there the bone rolled into one of the fields that is from this side or that, but the Sages estimated that with the turn of the fullness of the plough it is appropriate for the bones to roll by the plough, more not. And how much is the turn of the fullness of the plough? One-hundred cubits.
+ואין תרומה אחר תרומה – partners who separated Terumah one after the other, the first Terumah/heave-offering is not Terumah, for since the second [person] went back and separated Terumah, he releaved his intention that the first Terumah was not satisfactory to him, and it was for him that the first [person] separated Terumah without the knowledge of his fellow [partner], and similarly, the second. But our Mishnah is according to Rabbi Akiva, and it is not the Halakha. But rather, if the first [person] separated Terumah according to the [appropriate] measure which is one from fifty, the heave-offering of the second [person] is not Terumah. But if the first [person] only separated in a selfish/illiberal manner, as for example, that he separated at one out of sixty, the second person’s heave-offering is Terumah.
+ואין תרומה עושה תמורה – as Scripture (Leviticus 27:33) stated: “then it and its substitute shall both be holy: [it cannot be redeemed],” and not the heave-offering of his heave-offering.
+ולא הולד עושה תמורה – as Scripture stated (Leviticus 27:33): “then it,” it and not the offspring.
+רבי יהודה אומר הולד עושה תמורה (an offspring [of a consecrated animal] does produce a substitute) – as Scripture stated (Leviticus 27:33): "ותרומתו יהיה-קדש" “[and its substitute] shall [both] be [holy],” to include the offspring. But the Rabbis hold "יהיה"/”shall be” – to include something done inadvertently as something done willfully, for if he thought [to substitute] black [and he substituted] the white, that regarding Holy Things, he did not sanctity, because it was consecration by error, but regarding substitution, he sanctified it. And the Halakha is according to the Sages. But however, even though substitutions [for a substitute] do not produce a substitute, we hold that we substitute and we go back and substituted with one animal, and even several animals for one sanctified animal, whether at one time or one after the other, all of them are substitutions.
+
+Mishnah 6
+
+שלא נאמר אלא בבהמה – but if he exchanged, he should exchange/substitute an animal/בהמה for an animal/בהמה.
+קדשי בדק הבית אין עושין תמורה – for concerning exchange/substitution, it is written (Leviticus 27:9): “(If [the vow concerns] any animal that may be brought) as an offering [to the LORD],” and the Holy Things for the repair of the Temple house are not called an offering/קרבן .
+אמר ר' שמעון והלא המעשר בכלל היה – Rabbi Shimon holds that the Holy Things for the repair of the Temple are called קרבן/an offering, therefore, we don’t derive it that it produces a substitute other than from here. 
+But isn’t the tithe part of this category, in the category of all the Holy Things that produce a substitute/exchange?
+ולמה יצא – as it is written regarding it that it makes a substitution, as it is written regarding a tithe (Leviticus 27:33): “He must not look out for good as against bad, or make substitution for it.”
+מה מעשר קרבן יחיד – and one performs an exchange [with an individual sacrifice], even every sacrifice/offering of an individual one can make a substitution.
+יצאו קרבנות צבור – and those of partners, but the tithe is not have partnership, as we learned in the last chapter of [Tractate] Bekhorot [56b] (it is listed incorrectly in the commentary of Bartenura itself) (Numbers 18:15): “[The first issue of the womb of every being, man or beast, that is offered to the LORD] shall be yours/יהיה לך “ – but not in partnership.
+יצאו קרבנות בדק הבית – and even though they are called an offering/קרבן – as it is written (Numbers 31:50): “So we have brought as an offering to the LORD such articles of gold as each of us came upon,” it is not the offering of the altar like the tithe. But the Sages stated above that the Holy Things for the Repair of the Temple house are not called an offering/קרבן, as they hold, assuming that it they are called the “offering of the LORD/קרבן ה' “(see Numbers 31:50), it is not called a sacrifice to God/קרבן לה' like the rest of the sacrifices of the Altar.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+יש בקרבנות היחיד. וקרבנות הצבור אין נוהגים אלא בזכרים – for most of them are burnt-offerings and the burnt-offering is a male, but they don’t bring peace-offerings other than the sheep for Atzeret/Shemini Atzeret which are males, and their sin offering is also written in all of them (Numbers 29:38): “and one goat for a purification offering [ - in addition to the regular burnt offering, its grain offering and libation],” (though this expression is also found in verses 22, 28, 31 and 34 as well as Numbers 28:22).
+קרבנות היחיד חייבין באחריותן (for offerings of individuals are they liable to be answerable [replacing animals set aside for he individual if said animals are lost]) – that is to say, there are from those whose time has been fixed, that even after their appropriate time has passed, one is obligated to offer them, such as, for example, the burnt offering of a woman who gave birth and the sacrifices of a leper, if his eighth day passed, he is obligated to offer them after the [appropriate] time. Bu the sacrifices of the community that have a [designated] time, if their time had passed their sacrifice is nullified.
+משקרב הזבח – that if the sacrifice was offered in its [designated] time, but did not offer its libations with it, they are obligated to offer them, even from here until ten days. As it is written in the [Torah] portion of Pinhas in all of them (Numbers 29:18,21 24,27, 30, 33 – in slightly different forms): “the grain offerings and libations for the bulls, [rams, and lambs, in the quantities prescribed],” to tell you that the grain offerings and libations of community sacrifices were offered even at night, and even on the next day, if they made the offering at its proper time but they didn’t come to offering the meal offerings and drink-offerings/libations, they would offer them when they had the opportunity even after several days.
+חביתי כהן גדול (see Tractate Zevakhim, Chapter 4, Mishnah 5)– which supersede the Sabbath and ritual purity, as it is written regarding them (Leviticus 6:13): “[a tenth of an ephah of choice flour] as a regular grain offering,” it is for you like the meal- offering of the regular offerings that supersede the Sabbath and ritual impurity. But regarding the daily offering, it is written (Numbers 28:2): “[Be punctilious in presenting to Me] at stated times/במועדו ,” and we state “at stated times,” even on Shabbat, even in ritual impurity, for if most of the Kohanim are ritually impure, we perform it while [they are] impure [from ritual contact with the dead].
+ופר יוה"כ – the bullock of the High Priest.
+אלא שזמנן קבוע – meaning to say, that the reason is not dependent upon other than the fixed time, for every sacrifice whose time is fixed, if the time passed [for offering the sacrifice], he has no indemnity/payment, it supersedes the Sabbath and ritual impurity (but not the community sacrifices or those sacrifices whose time was not fixed). And the Halakha is according to Rabbi Meir.
+
+Mishnah 2
+
+חטאת היחיד שכיפרו בעליו – that it was lost and he became expiated through another [animal], and afterwards, the first animal was found.
+ושל צבור – that atoned through another [animal].
+אינן מתות – that sin-offerings left to die (i.e., sin-offerings that were disqualified and consequently can no longer be sacrificed on the altar are confined In an enclosure until they die: the offspring of a sin-offering; an animal substituted for a sin-offering; a sin-offering whose owners have died; a sin-offering whose owners have already gained atonement through an other offering; and a sin offering of sheep or goats that is more than a year old), is a usage dating from Moses as delivered from Sinai (i.e., a traditional law or a traditional interpretation of a written law), and the first Tanna/teacher [of our Mishnah] holds, that for an individual sacrifice it was learned [regarding individual sin-offerings that were disqualified] but not that of the community.
+רבי יהודה אומר ימותו – that those of the community were also learned/derived.
+אמר ר' שמעון מה מצינו – meaning to say, we hold that five sin-offerings are left to die, that their owners have died, or that their owners acquired expiation through another [animal], or that its year has passed (for sheep and/or goats), the offspring of a sin-offering and the substitution of a sin-offering. For just as that three of them are not derived from that of a community [offering], for we do not have a case found with a community, for there is no feminine sin-offering for a community [offering], and the exchange of a sin-offering also, there is no community offering that one does a substitution/exchange, or that if its owners died, there are no community offerings where it the animals are left to die (see Tractate Temurah 15b).
+אף שכפירו בעליה ושעברה שנתה – even though it is possible that it may be found in a community, we don’t learn/derive that they died.
+ביחיד דברים אמורים – that the animals are left to die, but not for a community [offering]. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 3
+
+ואין תמורה עושה תמורה – the All-Merciful (i.e., God), said: (Leviticus 27:10): “[the thing vowed] and its substitute [shall both be holy],” but not the substitute of the substitute.
+אברים ועוברים לא ממרים – for it is written (Leviticus 27:10): “[if one does substitute] one animal for another/בהמה בבהמה ” (see Tractate Temurah, Chapter 1, Mishnah 3).
+על בעלת מום קבוע (for a permanent blemish)(see Tractate Temurah, Chapter 1, Mishnah 2) - that if he substituted an unconsecrated animal with a blemish for an pure sanctified animal, a greater holiness devolves upon it that if he would redeem it, it would go to an unconsecrated state to be sheared and/or labor but rather, according to the laws of Holy Things, that since its sanctification preceded its blemish, that when they redeem them, there is no permission for shearing and working it but rather only a permission of eating, which is not the case with Holy Things, for if their blemish preceded their sanctification, they go out to an unconsecrated state through redemption to be sheared and to labor. But regarding substitution/exchange, Scripture reveals (Leviticus 27:10): “[One My not exchange] or substitute another for it, either good for bad, or bad for good,” it did not distinguish between a pure animal and one with a blemish.
+עשה שוגג כמזיד בתמורה – for if he thought to say, “a black bullock that went out of from my house first will be the exchange in place of that,” and it came out of his lips, “a white bullock,” regarding exchange/substitution, it is sanctified, and he is flogged, for Scripture reveals concerning this (Leviticus 27:10): “[the thing vowed and its substitute] shall both be holy;” for the altar it is not sanctified and he is not flogged, for an errant sanctification is not sanctified.
+הכלאים – (a cross-bred beast) - that comes from a he-goat and a sheep/ewe.
+לא קדשים (are not made holy) – through substitution/exchange. But even though that its holiness occurs in its exchange/substitution [of an animal] with a permanent blemish, it does not occur on these (i.e., cross-bred beasts, a torn animal, one born from the side, a beast lacking clear-cut sexual characteristics and one that has both male and female characteristics).
+ולא מקדישים (and do not impart [to a substitute] the status of holiness) – other things through substitution/exchange, if hey are holy. But something torn is found that it is holy, as for example, if he sanctified an animal and afterwards it became torn, and in this, it was necessary to state that even though it is holy, it does not impart the status of substitute. But mixed-bred animals and beasts lacking clear-cut sexual characteristics and one that has both male and female characteristics , from the beginning of their creation, they have been ruined , and you cannot find sanctity in them other than with the offspring of Holy Things, for their mother was sanctified before she was impregnated, for now of their own they are holy, for they are from the womb of their mother, and through them it was necessary to state that they don’t impart the status of substitute. But according to Rabbi Yehuda who stated that in the rest of the offspring, holy things do impart the status of substitute. But they are not similar to a defect, for [an animal] with a defect there is a sacrifice for its kind, but those which are not of its kind have no sacrifice and they are considered like an impure animal that does not impart the status of substitute. But we hold like Rabbi Yossi the son of Rabbi Eliezer and like Rabbi Eleazar, for o one disputes them in this.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אלו קדשים. וולד ולדן עד סוף העולם – in the Gemara (Tractate Temurah 17b), the objection is raised, since it taught [in the Mishnah], “their offspring” (i.e., their offspring and the substitute’s offspring), why do I need, “the offspring of their offspring to infinity?” Because our teacher/Tanna heard Rabbi Eliezer who said further on [in this Mishnah] that the offspring of peace-offerings are not offered as peace-offerings, because of this, the Tanna taught, “the offspring of their offspring to infinity,” meaning to say, not only with their offspring do I not agree with you, (since for him, the young has the law of the mother), but even “to infinity,” I do not agree with you (since even then, the young has the law of the mother).
+ולד שלמים לא יקרב שלמים – but rather he brings it in to the vaulted chamber (i.e., closing the barn door without food until they died) and it dies [there]. According to the Rabbis, because of a decree, if you had said the offspring of peace-offerings have a remedy, one would come to delay to the mother until she would give birth and raise a herd from the the offspring, and they would come to have shearing and work.
+לא נחלקו על ולד ולד שלמים – the Sages agree with Rabbi Eliezer that the offspring of offspring of peace-offerings that it should not be offered, for his intention was known from his actions that he needed to raise a herd/flock. But the legal decision is according to the first Tanna/teacher that the offspring of their offspring until eternity, they are like peace-offerings.
+העיד רבי יהושע וכו' – and not according to Rabbi Eliezer. And this testimony is true and [the] Halakha.
+ואכלנו ולדה שלמים בחג – it is stated on the holiday of Shavuot, for if he would wait and look forward to the holiday of Sukkot (which is the normal meaning of the word, חג when used without a modifier), it is found that he would violate a positive commandment (Deuteronomy 12:5-6): “there you are to go, and here you are to bring [your burnt offerings and other sacrifices],” that implies that on the first Festival that you go there, bring all of the votive offerings that are upon you. However, regarding the negative commandment (Deuteronomy 23:22): “[When you make a vow to the LORD your God,] do not put off fulfilling it, [for the LORD your God will require it of you, and you will have incurrent guilt],” you do not violate until there has passed over you three Festivals.
+
+Mishnah 2
+
+הרי אלו כתודה – their portions of the sacrifices that are offered on thee altar and the flesh is eaten during the day and at night.
+ובלבד שאינן טעונין לחם – as it is written (Leviticus 7:12): “’he shall offer together with the sacrifice if thanksgiving unleavened cakes with oil mixed in,” (the quoted sentence fragment – "על לחם התודה" does not exist in Scripture) the thanksgiving offering itself requires bread, but not its offspring nor its substitutes require bread.
+תמורת עולה – as, for example, he substituted a male for a burnt-offering (i.e., instead of a female).
+וולד תמורתה – as, for example, he substituted a female for a burnt-offering, for a female is dedicated in the substitution of a burnt-offering, and it gave birth to the male substitute.
+
+Mishnah 3
+
+ויביא בדמיו עולה – the first segment [of the Mishnah] as it is taught: “lo, these are like a burnt-offering regarding the offspring of a substitute,” because of the first dedication that these came all of them were from his own power that he offers them, for it is a male. But here, when he sets aside a female as a burnt-offering, that all of them come from his own power, it is feminine and it is not offered, therefore, it is not like a burnt-offering, but rather, he should sell it and bring a burnt-offering with its monetary value.
+המפריש נקבה לאשם – but a guilt-offering does not come from a female [beast].
+תרעה עד שיסתאב – until a blemish befalls it. And in the Gemara (Tractate Temurah 19b) it raises the objection: “But let it be sold, for since it is not fit for anything, that in itself constitutes a blemish, and it is not sanctified other than for its value, it should be sold immediately and then one can purchase a guilt-offering with its proceeds. And it answers, for since the holiness of its value rests on it, there also rests on it bodily consecration and it is for this thing that it requires a blemish.
+אם קרב אשמו – and furthermore, he does not need a guilt-offering.
+יפלו דמיו לנדבה – for the horn-shaped boxes in the Temple to receive the money for sacrifices which are supplied by the Temple authorities that from them they take to bring to the free-will offerings of the community.
+תמכר שלא במום – for since it is not appropriate for a guilt-offering, there is no greater blemish from this, for it was not sanctified for the bodily consecration , and it should be immediately sold and he can bring with its proceeds a guilt-offering. But even though that regarding someone who separates a female beast for a burnt-offering, Rabbi Shimon does not dispute that it requires a blemish, there that there is a burnt-offering with a female beast, for we find a female burnt offering with a bird, but a guilt offering with a female beast, we don’t find. Therefore, this this is its blemish and it is not sanctified other than for its monetary value. But the Halakha is not a according to Rabbi Shimon.
+תמורת אשם וכ' – all of them are to pasture, for the Halakha is that all that with a sin-offering is left to die, with a guilt-offering it is to pasture [until it develops a blemish and then it is sold], and the substitute for a sin-offering is left to die.
+ומותו – for Rabbi Eliezer holds that just as sin-offering, so too with a guilt-offering; just as a sin-offering’s substitute is left to die, also, the substitute of a guilt-offering.
+יביא בדמיהן עולות – which are permissible for an individual’s donation, we we follow, but not for the donation of a community.
+אשם שמתו בעליו או שכיפורו בעליו באחר – that with a sin-offering, it should die, but with a guilt-offering, it should pasture until it is blemished [and then sold].
+
+Mishnah 4
+
+והלא אף הנדבה עולה – [the Mishnah] is explaining what is the difference between them (i.e., the first Tanna/teacher [that the animal should be left out to pasture to develop a blemish, be sold and that its monetary value should be donated to the Temple treasury as a free-will offering] and Rabbi Eleazar [that he should purchase with its proceeds a burnt-offering]).
+בזמן שהיא באה חובה – when it is placed upon the individual to over it, he lays his hands upon it, etc. (i.e., he brings drink-offerings/libations on its account, and the libations are from his own funds).
+ואם היה כהן – he who set aside the guilt-offering and was expiated through another [animal], and the first, an animal dedicated as a guilt-offering, has been condemned to pasture until natural death.
+עבודתה ועורה – of the burnt-offering purchased from the proceeds of that guilt-offering, is his, and he himself offers and takes the hide, and even if it is not from the priestly watch of that week.
+אינו סומך עליה – for it is the free-will donation of the community which does not have the laying of the hands.
+ואע"פ שהוא כהן עבודתה ועורה לאנשי משמר – for it is of the community, and a Kohen from a different priestly watch is not permitted to offer it up, as it is written (Deuteronomy 18:8): “[They shall receive equal shares of the dues,] without regard to personal gifts or patrimonies,” what the patrimonies sold to each other, you take on your Shabbat, and I will take on my Shabbat. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+הרי אלו כבכור וכמעשר – like the sanctity of the firstling and the tithe of the cattle, which are not slaughtered in the booths of a mercantile fair/bazaar.
+חוץ מהבכור והמעשר (see Tractate Bekhorot, Chapter 5, Mishnah 1) – because there is no benefit for something sanctified in the salle, for the proceeds of a firstling go to a Kohen, and the proceeds of a tithe go to the owners, and because of their benefit, we don’t treat them lightly.
+ובאין מחוצה לארץ לארץ חוץ מן הבכור ומן המעשר (see Tractate Bekhorot, Chapter 9, Mishnah 1) – for they don’t come ab initio from outside the land of Israel, as the reason is explained beyond. But if they came as pure animals, they are sacrificed.
+
+אמר ר' שמעון מה טעם – that the firstling and the tithe do not come from outside the Land of Israel like the other Holy Things.
+שבכור ומעשר יש להם פרנסה במקומן – they have repair in their places that [the animals] will go out to pasture until they become unfit for sacrifices and their owners will consume them with their blemishes.
+ושאר כל הקדשים – even though a blemish befell them, they are in their sanctity, you need to redeem them and to elevate their monetary value and to offer them up., for since their end is to elevate their monetary value, they should raise them themselves and offer them up. But the legal decision is, that a firstling and a tithe that were pure that came up from outside the Land [of Israel] should not be offered up, as it is written (Deuteronomy 14:23): “You shall consume the tithes of your new grain and wine and oil, in the presence of the LORD your God,” from the place that you raise up tithes and grain, you raise up the firstling, and from the place that you don’t raise up the tithe of your new grain, you don’t raise up the firstling. And the tithe of cattle is also made an analogy to the tithe of your new grain.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+ולד חטאת שעברה שנתה – it is not appropriate to sacrifice it as a sin-offering, for it is written (Numbers 15:27): “[In case it is an individual who has sinned unwittingly, he shall offer a she-goat] in its first year as a purification offering (i.e., sin-offering).” However, because of this disqualification alone it does not die, but rather, it should be sent out to pasture until it develops a blemish until there are two causes for suspicion/unfavorable conditions, that one year passed and it was lost, or that it was lost and it was found with a blemish. And this is how the Mishnah is resolved in the Gemara (Tractate Temura 22a), and that which was lost, as it is taught, counts both here, and there. And this is what it means: that its year had passed (i.e., the animal now being older than one-year) and that which was lost and when it was found there was a blemish in it.
+אם משכיפרו הבעלים – if after this (i.e., animal) was found, the owners effected atonement with another.
+תמות – and even according to the Rabbis who dispute Rabbi [Judah the Prince] further on in our chapter (see the concluding clause of Mishnah 3), who states, that the sin-offering did not die, but rather that it was found after the owners effected atonement, in this they admit, for since there are two causes for unfavorable conditions, that its [first] year had passed and that it was lost, or that it was lost, and it was found to have a blemish. But if it was only lost, since it was found prior to atonement, even though after it was found, the owners had effected atonement with another [animal], it does not die but rather is put out to pasture.
+לא נהנים – according to the Rabbis.
+ולא מועלין – if they benefitted from them, they are exempt from the sacrifice of misappropriation (or religious sacrilege), for since neither it nor its monetary value is offered [as a sacrifice], its holiness departs [from it].
+ואם עד שלא כיפרו הבעלים – and they did not want to be atoned with another [animal].
+תרעה עד שתסתאב – this refers to and its year had passed (i.e., it was now older than a year), for that where it was lost and it was found with a blemish, it is sold immediately and he purchases another with its monetary value.
+ועושה תמורה – for since its monetary value stands to be offered, for something that stands in order that it should sent out to pasture and develop a blemish makes for an exchange/substitution.
+
+Mishnah 2
+
+ואח"כ נמצאת הראשונה תמות – this sin-offering that its owners were expiated through another.
+ילכו לים המלח – whenever there would be a sin-offering, there would be a death, money/coins also go to the Dead Sea (literally: the Sea of Salt).
+
+Mishnah 3
+
+יביא מאלו ומאלו – that he should mix them together. For since he brings from both of them, it is not a case of a sin-offering where its owners were expiated with another. But if he brought [only] from one of them, the other is made inoperative, for they have the monetary value of the sin-offering that its owners were expiated with another.
+והשאר יפלו לנדבה – this would be like the rest of those leftovers of sin-offerings that go to free-will donation.
+והרי חטאת בעלת מום – but if the sin-offering [that had been originally been lost] was pure, it should be offered and the monies [that would have been used to replace it] should go to the Dead Sea, since the owners were expiated with another. And all of these are according to Rabbi [Judah the Prince] who said, it was lost at the time of it being separated, such as these monies, and they were found prior to atonement, they go to the Dead Sea.
+והשניה תמות דברי רבי וחכמים אומרים כו' – everyone agrees that when one is expiated by that which is not lost, that the lost one (i.e., animal that had been set aside) dies. They did not dispute other where he was expiated with a lost [object], for Rabbi [Judah the Prince] holds that a person who set something aside to be lost is like it is lost, meaning to say, one who sets aside [another] in place of the lost sacrifice, its law is like something lost. And just as if it the person was expiated with that which was not lost, the lost [object] that remains, when it is found, its law is that it should die. Similarly, here also , when he was expiated with one of them, and even with those that were lost, those that were not lost should go to the Dead Sea. But the Rabbis state, we did not state that a person sets something aside to become lost is like it is lost. And especially when a person is expiated with something that is not lost and the lost [object] remains, the lost object “dies” and even though it is found prior to atonement. But if he was expiated with a lost object and there remained [an animal] that was not lost, it does not die, but rather it should be put to pasture until it develops a blemish. And the Halakha is according to the Sages.
+
+Mishnah 4
+
+מוכרה ויביא בדמיה אחרת – for when he sold it (i.e., the sin-offering) to another, it is considered as if it doesn’t exist. But all the while that it is under its owner at the time that he is atoning with another [animal], it should die. But Rabbi Eleazar the son of Rabbi Shimon holds, that all the time that it is alive after the owners were expiated with another, whether it is under [the control of its owner] or in the hand of others, it should die. But the Halakha is not according to Rabbi Eleazar the son of Rabbi Shimon.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כיצד מערימין על הבכור – to cancel the obligation/release it (i.e., the firstling) from the Kohen and to sacrifice it for his own obligation.
+ילדה זכר יקרב עולה – for a firstling is not holy other than in the womb, and since ab initio, it takes effect in another holiness, furthermore, the holiness of its being a firstling no long takes effect with it.
+ואם נקבה זבחי שלמים – we are not speaking about a female beast, for the female is not holy with the firstling that one needs to make a deception on it. But the sanctified beast, that if it is sin-offering and she became pregnant and one wants to make a deception so that it will not go to die, for the offspring of a sin-offering goes to its death, one can change it it to another sanctity. [And this comes to inform us] that the offspring of Holy Things, while they are born holy and not in the wombs of their mother, for since they had not yet been sanctified with the holiness of their mothers, one is able to engraft upon them another holiness, so that when they are born, they will not be a sin-offering.
+
+Mishnah 2
+
+ילדה שני זכרים – we are speaking about an unconsecrated animal, if the animal was dedicated, how was something that was sanctified as a burnt-offering let it be a burnt-offering, for the other one refers to the sanctity of its mother. But it is certainly an unconsecrated animal, and therefore, this one whose monetary value was not sanctified is unconsecrated. But however, on both of them, the holiness of a burnt-offering exists. For since he stated that if [he born animal] is a male, it is a burnt-offering, and because he did not vow other than for one, therefore, he should offer the one for his vow, and the second he should sell for the needs of a burnt-offering and its monetary value/worth is unconsecrated.
+אין קדושה חלה עליהן – for the offspring become holy because they are holy [at the time of their existence] and not from the belly of their mother, and since that these when they leave [their mother’s womb] are not appropriate for sacrifice, they are not holy. But the Sages dispute Rabban Shimon ben Gamaliel as they hold that the offspring are holy and exist through the holiness of their mother [from the womb]. And the Halakha is not according to Rabban Shimon ben Gamaliel (see Talmud Temurah 25a).
+
+Mishnah 3
+
+האומר – on the offspring of a pregnant animal.
+ולדה של זו עולה והיא שלמים דבריו קיימין – for the holiness of the offspring takes precedence. But if he said in the first clause [of the Mishnah] that it is a peace-offering, she and that which she has in her is sanctified, and it is like one is sanctifying two animals for peace offerings, for if he retracted and stated that her offspring is a burnt-offering, the offspring is a peace-offspring. But here, it does not belong to state that while they are in the belly of their mother, for when we state that they exist and they are not in the belly of their mother, these words apply when it was sanctified [first] and at the end she became pregnant, for he did not deposit to the fetus any holiness, but rather it is sanctified from the holiness of its mother. But when one sanctifies a pregnant woman, it is considered that the fetus receives the holiness. But Rabbi Meir holds (see Tractate Temurah, Chapter 3, Mishnah 1) that the first language takes hold.
+אם לכך נתכוין מתחלה – when he said that she (i.e., the mother) is a peace-offering, he did not intend [to speak] about her offspring.
+הואיל ואי אשפר לקרות שני שמות כאחת – the mouth is unable to say two things at the same time.
+דבריו קיימין – that even at the conclusion of his words, the person is made responsible.
+נמלך ואמר ולדה עולה – even though he retracted in as much time as is needed for an utterance and he stated that her offspring is a burnt-offering, he didn’t say anything, for since that at the time when he dedicated its mother as a peace-offering, he didn’t intend that the offspring would be a burnt-offering. Because we establish that every time as is needed for an utterance is like something spoken, except from one who dedicates and commands and blasphemes and worships idolatry and betroths and divorces, for these six [things] no retraction has any effect in them, even though he retracted in as much time as is needed for an utterance. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 4
+
+תמורת עולה תמורת שלמים – we have the reading, but we don’t have the reading, “and the substitute of peace offerings.”
+הרי זה תמורת עולה – for the first language takes hold.
+דבריו קיימין – and half of it is the substitute for a burnt-offering and half of it is the substitute of a peace-offering. And that which he didn’t state, the substitute for a burnt-offering and peace offering, ut he stated a substitute for both of them, because he (i.e., Rabbi Yossi) holds that if I stated the substitute of a burnt-offering and a peace-offering, it will be holy and not offered, according to the law that a person who states that half of it will be a burnt-offering and half of it a piece offering, that it is holy and not offered. And he erred in this and held that a lamb can be a substitute on each one of them just as it should be completely sanctified to be offered up, therefore, even though he stated it in this language, he intended it for both, but it should sent out to pasture until it develops a blemish and it should be sold and then he can bring with its monetary value half for a burnt-offering and with the monetary value of the [other] half a peace-offering, and in this we are dealing, as for example, that there were before him a burnt-offering and a peace-offering, when he substituted this for them. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 5
+
+תחת זו חליפי זו תמורת זו – all of them are the language of substitution/exchange.
+מחוללת – it is the language of desecration/defamation. And he didn’t say anything, for a sacred pure animal goes out to unconsecrated purposes.
+ואם היה הקדש בעל מום יצא לחולין – even though it is not worth like that of a consecrated animal with a blemish, according to the Torah, even something sanctified that is worth one-hundred Maneh that was redeemed for the equivalent of a penny, it is redeemed. And even though it went out to an unconsecrated purpose from the Torah, one must, according to the Rabbis make money, meaning to say, to pay the money so that the sanctified thing will not become overcharged, but from the Torah, there is no overreaching for that which is sanctified, as it is written (Leviticus 25:14): “you shall not wrong one another,” your brother/another person, but not that which is sanctified.
+
+Mishnah 6
+
+תחת חטאת או תחת עולה – he stated anonymously but did not state in place of this sin-offering or this burnt-offering.
+לא אמר כלום – as it is written (Leviticus 27:10): “One may not exchange or substitute another for it,” until the sanctified thing is known and special when one substitutes for it.
+תחת חטאת זו – and that sin-offering was standing before him.
+הרי אלו לעולה – which implies for the monetary value of the burnt-offering, for if they themselves want to offer it, he would say, “lo, these are a burnt-offering.”
+
+Chapter 6
+
+
+
+Mishnah 1
+
+כל האסורים לגבי מזבח (all [animals] which are prohibited for the altar – that they are invalid for offering as a sacrifice. And you consider them and further.
+אסורין בכל שהן (prohibit in any number at all [animals among which they are confused]) – and even if they were combined one in one-thousand, all of them are forbidden to the altar, if it was not known. And all of them are found that they are not known, except for the torn animal which is not found and is not known other that, as for example, the lion or the wolf attacked that are mixed with the vital organ perforated by a thorn.
+הרובע והנרבע והמוקצה והנעבד – they are ineligible for the altar. As it states in Scripture (Leviticus 22:25): “for they are mutilated, they have a defect,” and it is taught in a Baraitha, every place where it states, “they are mutilated,” is none other than unchastity and idolatry. Unchastity, as it is written (Genesis 6:12): “for all flesh had corrupted its ways on earth.” Idolatry, as it is written (Deuteronomy 4:16): “not to act wickedly and make for yourselves a sculptured image [in any likeness whatever: the form of a man or a woman].” The one (i.e., animal) that has sexual relations with a human being and the one (i.e., animal) with whom a human being has sexual relations that is taught in our Mishnah, as for example that he had sex or has sexual relations with an animal with one witness or by the owners, and is not stoned in this, but they are disqualified from being a sacrifice.
+מוקצה – an animal that was set aside for idolatry. And it is not disqualified for being offed up until they should do with it an act for the purposes of idolatry, as for example, that the [non-Jewish] priests served it if it was a bull or sheared it if it was a sheep.
+ונעבד – it is not prohibited to derive benefit even though he worshipped it, for living creatures are not prohibited to derive benefit when we serve them, but they are disqualified to the altar.
+ואתנן ומחיר (and the harlot’s hire and the price of a dog) – Scripture specifically disqualifies them (Deuteronomy 23:19): “You shall not bring the fee of a whore or the pay of a dog [into the house of the LORD your God in fulfillment of any vow, for both are abhorrent to the LORD your God].”
+וכלאים – a he-goat that comes upon a ewe.
+והטריפה – as it is written regarding tithes (Leviticus 27:32): “[All tithes of the herd or the flock] – of all that passes under the shepherd’s staff,” excluding the torn animal that does not pass [under the shepherd’s staff] and the sacrifice of the altar is derived from the tithe of cattle.
+ויוצא דופן – that its mother was torn and they removed the fetus through the caesarian section, and we exclude it from Scripture as it is written (Leviticus 22:27): “[When an ox or a sheep or a goat] is born”, excluding through caesarian section.
+הוא אסור – for the altar.
+ומה שעליו מותר – for that is not worshipped.
+הוא ומה שעליו אסור – it is prohibited for the altar, but is permitted even for eating, as it will be mentioned nearby. But what is upon it, the jewelry that is upon it are prohibited from deriving benefit for they were worshipped and they have on them the grasp of a human hand.
+
+Mishnah 2
+
+האומר לזונה – whether she is a heathen woman or an Israelite woman, and it shall be one of those liable for violating a negative commandment and one doesn’t have to say from one who is liable for extirpation and death by the Jewish court. But the hire of a harlot of a free woman, and she is an Israelite, is not disqualified for the Altar, for this is not the hire of a harlot, for she is not forbidden from marrying into the priesthood with this sexual act. And similarly, the hire [of a harlot] that was given as wife to a man is not disqualified, but a male hire, is disqualified.
+אפילו מאה כולן אסורים – he made a condition with her to give her one lamb as her hire and sent her even one-hundred, we don’t say that one that I will give with her will be a hire [for harlot] and these others are all a gift, but all of them are considered hire for harlot and prohibited [as an offering].
+ותלין שפחתך אצל עבדי – we are speaking of my Hebrew slave who does not have a wife and children, for his master does not have permission to provides to him a Canaanite maid servant to beget from her slaves because he didn’t have a wife from the outset. Therefore, her being a hire for harlotry is prohibited according to the words of the Sages. But Rabbi [Judah the Prince] who stated that it is not the hire of a harlot, he doesn’t hold this reasoning, for certainly even if he lacks a wife and children, his master provides for him a Canaanite maid servant. Alternatively, even if he holds this reasoning, he holds that since a Hebrew slave was permitted from its general rule with a Canaanite maid servant, it is not considered a hire of a harlot. But the Halakha is not according to Rabbi [Judah the Prince].
+
+Mishnah 3
+
+אחד נטל עשרה ואחד נטל תשעה טלאים וכלב – corresponding to the ten lambs that his fellow took, the ten lambs that correspond to the nine [lambs] and the dog, all are prohibited [to the Temple] because of the price of a dog. But the nine [lambs] that are with the dog are permitted. But in the Gemara (Tractate Temurah 30a) it raises the question, why that which corresponds with the dog, all of them are prohibited? We should remove one for this dog, and these [lambs] all of them should be permitted. And it answers: Here we are dealing with a case where the value of the dog was greater of any one [of the corresponding lambs] and this additional amount is distributed over all [the corresponding lambs] (where not one of the corresponding lambs is of equal value to the dog, some of the additional value of the dog is extended to each of the lambs), and now the value of the dog belongs to all of them. As for example, those [lambs] that are corresponding are each worth one Denar – which is ten Denarim, and those nine [lambs] that are with him (i.e., the dog) are each worth a Denar minus a M’ah, which are nine Denarim less nine M’ot, but the dog is worth a Denar and nine Meot, it is found that those ten [lambs] corresponding to the nine [lambs] and the they have nine, for in each one of them there is M’ah the price of a dog, and the tenth is entirely the price of a dog.
+שנים ולא ארבעה – both of them (see Deuteronomy 23:19 – “for both/שניהם are abhorrent to the LORD your God”) as it is written in Scripture they divide it as if it is written as “two.” “Two” teaches us specifically the hire for a harlot and the price of a dog, and not four – the price of a dog and the fee for a harlot, and they are, implying them, but not their offspring.
+
+Mishnah 4
+
+נתן לה כפים הרי אלו מותרים – [he gave the whore pieces of silver] – to purchase with them an animal for a sacrifice and fine flour for meal-offerings.
+יינות שמנים וסלתות אסורים – but wheat [as hire] and she made it into flour; olives and she made it into olive oil, grapes and she made it into wine, these are permitted, for we expound “both of them”/שניהם (Deuteronomy 23:19) but not their products and not their offspring (see Talmud Temurah 30b according to the School of Hillel).
+נתן לה מוקדשים – as for example, he separated a lamb for his Passover offering and after some time, said to the harlot: “Have sexual relations with me and I will transmit my share on my Passover offering with your hiring [of a harlot].” You might think I would say that since a person is permitted to appoint others over his Passover offering, he is appointed, but I would say that to cause upon her [a harlot] for hire, it comes to teach us that this is not the case, since Scripture states (Deuteronomy 23:19): “in fulfillment of any vow,” to exclude that which is already vowed.
+עופות – of unconsecrated [fowl].
+הרי אלו – disqualified for offering as a sacrifice for the hire [of a whore] and the pay [of a dog] fall upon them.
+עופות שאין הום פוסל בהן – as Scripture states (Leviticus 22:19): “[it must, to be acceptable in your favor,] be a male without blemish [from cattle] or sheep [or goats],” but there are not pure or male with fowl.
+לכל נדר – all, to include the fowl, for it too comes with a vow, for the fee [of a whore] or the pay [of a dog] occur upon it.
+
+Mishnah 5
+
+כל האסורים לגבי המזבח – such as an female animal that copulated [with a human male] unnaturally when it is unconsecrated and afterwards became pregnant, the offspring are permitted as a sacrifice, for the permitted male [animal] that comes upon this animal, and this female animal is forbidden, both of them caused the offspring that would come and both of them caused it, it is permitted. But if she engaged in unnatural copulation when she was pregnant, the offspring is disqualified for a sacrifice, for she and her offspring engaged in unnatural copulation.
+ולד טריפה – should not be offered. But for the lay person, everyone says that it is permitted, for it is not from her body that it comes. And there is a dispute in the chapter “Which are the torn animals?” (Tractate Hullin 58a). There is according to one who states that the torn animal gives birth, and there is according to the one who states that a torn animal does not give birth. According to the one who states that a torn animal gives birth, it is found regarding her as for example, that it became torn, and at the end became pregnant, and in this they dispute, for Rabbi Eliezer holds that both the “parents” caused this prohibition, but the Rabbis hold that both the “parents” caused it to be permitted. But according to the one who states that the torn animal does not give birth, we find concerning it, as for example, that she became pregnant, and then at the end became torn, and in this they disagree, for Rabbi Eliezer holds that the fetus is the descendant of the mother, but the Rabbis hold that the fetus is not the descendant of the mother. But the Halakha is not according to Rabbi Eliezer.
+כשרה שינקה מן הטריפה פסולה – all that day that she suckled during the time of twenty-four astronomical hours, she is disqualified for being offered as a sacrifice, for since she was able to exist on that milk without other consumption, and does not eat from her belly until he completes the twenty-four astronomical hours. But after that he ate from her belly, Rabbi Hananiah admits that she is fit/kosher, and even an animal that became fattened with idolatrous vetches/horse-bean everyone admits that he is fit for the Altar. But the Halakha is not according to Rabbi Haninah ben Antigonus (see Talmud Temurah 31a).
+שאין פודים את הקדשים להאכילן לכלבים – that consecrated animals that had been disqualified that were redeemed, as it is written (Deuteronomy 12:15): “you may slaughter and eat meat [in any of your settlements],” and we expound, “you may slaughter” but not shearing; “and eat” but not to your dogs; “meat” but not milk.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+יש בקדשי מזבח. שקדשי מזבח עושים תמורה – and specifically animals of the Holy Things of the Altar. But fowl and meal-offerings we don’t make substitutions/exchanges. And the Holy Things consecrated for Temple maintenance, we don’t make substitutions, above at the end of the first chapter [of Tractate Temurah, Mishnah 6], we exclude from Holy Things consecrated for Temple maintenance from Biblical verses and we don’t make/produce substitutions.
+משום פגול ונותר וטמא – all of them are written with regard to peace-offerings, and peace-offerings were included within all of the Holy Things, and why were they excluded, to make an analogy with them, to tell you, just as peace-offerings are special Holy Things of the Altar, so too are all Holy Things of the Altar.
+ולדן וחלבן אסור לאחר פדיונן (see Tractate Hullin, Chapter 10, Mishnah 2) – their milk, as it is written (Deuteronomy 12:15): “[you may slaughter and eat] meat/בשר [in any of your settlements,]” but not milk. And their offspring, such as if she became pregnant before their redemption but gave birth after their redemption, for they don’t have a remedy to offer them as a sacrifice, for out of the power of holiness that is superseded/suspended, it comes, to remove them, the matter is not strong enough to have their redemption occur. But if they became pregnant after their redemption, they are like the offspring of a deer and a ram and are permitted. But regarding the Holy Things for Temple maintenance, even if it (i.e., the animal) became pregnant before their redemption, they are permitted, for they were not sanctified other than for their monetary value and their sanctification is not so much.
+אין נותנים מהם – from the Holy Things of the Altar.
+לאומנים (see Tractate Shekalim, Chapter 4, Mishnayot 5-6) – that build at the Temple.
+בשכרן – that they take salary from the Holy Things for Temple maintenance, for the All-Merciful stated (Exodus 25:8): “And let them make Me a sanctuary [that I may dwell among them],” "לי"/for Me, from what is Mine, which is from the Holy Things for Temple Maintenance.
+
+Mishnah 2
+
+חל על הכל (apply to anything) – and even to an impure animal and to stones.
+ומועלין בגידוליהן (laws of sacrilege apply to that produced by them/what has grown from them)– see Tractate Meilah, Chapter 3, Mishnah 5) – an individual who sanctifies an animal for Temple maintenance commits sacrilege through its milk, and if he dedicated a chicken, he commits sacrilege through use of its eggs, which is not the case regarding that which is sanctified to the Temple, for the milk of sanctified things and the eggs of turtle-doves one does not not derive benefit nor does not commit sacrilege.
+ואין בהם הנאה לכהנים – but the Holy Things of the Altar they (i.e., the priests) have of them, as the meat is eaten by the Kohanim and there are those of them who benefit from the hide [of the animal, except for the tithe of cattle and the Passover offering].
+
+Mishnah 3
+
+אין משנין אותן מקדושה לקדושה – the Holy Things of the Altar one should not make peace-offerings into burnt-offerings nor burnt-offerings into peace-offerings, and similarly, something sanctified for the maintenance of the hall containing the golden altar should not change them to the maintenance of the altar, and everything in a similar manner.
+ומקדישין אותן – it refers to things dedicated to the altar.
+הקדש עילוי (consecration of value to be applied to the repair/maintenance of the Temple) (see Tractate Arakhin, Chapter 8, Mishnah - they sanctify – in the case of of animals sanctified for the altar – their estimate value as a sanctified thing – see Talmud Temurah 32a) – as for example, if he said regarding a burnt-offering, lo, this is for the maintenance of the Temple, they offer it up on the altar in funds, according to what he has in it and gives it to the Treasurer as it is taught in [Tractate] Arakhin [Chapter 8, Mishnah 7]: “A person declares HEREM/renounces things he has declared holy [whether they are in the status of the Most Holy Things or Lesser Holy Things], if it is a vow, he gives its value; if it is a freewill offering, he gives what it is wroth to him,” meaning to say, if this animal was a vow, as, for example, that he said: “This will be a burnt-offering upon me,” and he separated this for his vow, since if it died or was stolen, he is liable for its surety (i.e., property which may be resorted to in the event of non-payment), if its found, all of it is his, and he gives all of its monetary value to proerty set apart for the Temple or the priest to the Kohen. And the same law applies also if he designated it to the upkeep of the Temple. If he made a freewill donation, that he said, “this will be a burnt-offering,” that if it died, he is not liable for its surety, it is found that he had no portion in it other than the benefit of discretion that he is permitted to take a small thing in order that he would give this burnt-offering to the Kohen who is the son of his daughter, and that benefit of discretion he gives to the maintenance of the Temple.hHHh
+ומחרימין אותן – if he renounced (i.e., put into HEREM) the Holy Things of the Altar, he gives to the Kohen the , he gives to the Kohen the valuation as has been explained (see Tractate Temurah 32a). But the Holy Things for the maintenance of the Temple that he designated whether for the Holy Things of the Altar or those renounced things of the priests, he didn’t do anything, for they are not his, for a person does not sanctify/dedicate something that is not his. This is what Maimonides wrote.
+ואם מתו – the animals that are the Holy Things of the Altar, even after they suffered a blemish, but still had not been redeemed.
+יקברו – and he is not able to redeem them and/or to feed them to the dogs. And een the one wo holds that we redeem the Holy Things to feed them to dogs, these words apply when it was torn, for it is possible for it (i.e., the animal) to be placed (before the priest) and evaluated (see Leviticus 27:11-12), but when it died where it is impossible to fulfill with them placing them (before the priest) and his evaluating them, we don’t redeem them.
+ר' שמעון אומר קדשי בדק הבית אם מתו יפדו – for Rabbi Shimon holds that it doesn’t say “he placed before the priest and evaluated” (see Leviticus 27:11-12 –“the animal shall be presented before the priest, and the priest shall assess it”) other than Holy Things of the Altar, but not Holy Things for the maintenance of the Temple. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 4
+
+ואלו הן הנקברין – these are because of the prohibition of deriving benefit.
+הפילה שליא תקבר – for there is no after-birth/placenta without the offspring.
+ושער נזיר – for if the hair of the Nazirite was pure when he shaves on the day of his fulfillment of the days of his Nazirite [vow], it is through burning and not through burial.
+חולין שנשחטו בעזרה ישרפו – because they exchange Holy Things that occurred to them disqualifying defilement or the disqualification of a remnant, and they errored to state regarding them also that they should be buried, but we derive from what is written regarding a sin-offering/purification offering (Leviticus 6:23): “[But no purification offering may be eaten from which any blood is brought into the Tent of Meeting for expiation in the sanctuary;] any such shall be consumed in fire,” that teaches on all the disqualified things that are in holiness that they are burned, therefore, non-consecrated animals that were slaughtered in the Temple courtyard are also through burning.
+וכן חיה שנשחטה בעזרה – and even though that wildlife one does not make a decree about for perhaps they erred to bury disqualified Holy Things, for the entire world knows that there is no wildlife among the Holy Things, and they don’t come to be exchanged, even such should be burned. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+חמץ בפסח – Our Mishnah is according to Rabbi Yehuda who stated [Tractate Pesahim 28b/see Tractate Pesahim, Chapter 2, Mishnah 1 where the Sages argue that the Hametz should be thrown to the wind or cast to the sea, and the Halakha is according to the Sages, though interestingly, we burn the Hametz ceremonially on the eve of Passover], remnant [from the Passover sacrifice] is forbidden (see Exodus 12:10: “You shall not leave any of it over until morning; if any of it is left until morning, you shall burn it.”) and Hametz/leaven is prohibited through leaving it over (see Exodus 12:15: “Seven days you shall eat unleavened bread; on the first day you shall remove leaven from your houses, for whoever eats leavened bread from the first day to the seventh day, that person shall be cut off from Israel” and Exodus 12:19: “No leaven shall be found in your houses for seven days. For whoever eats what is leavened, that person shall be cut off rom the community of Israel.”), just as remnant [is destroyed] by burning, so even leaven [is destroyed] by burning. But it is not the Halakha.
+ותרומה טמאה – as it is written (Numbers 18:8): “[The LORD spoke further to Aaron:] I hereby give you charge of My gifts,” the Biblical verse speaks of two gifts/תרומתי , one a pure tithe and another an impure tithe, and it is written לך/ “to you,” yours that would be for kindling underneath your meal.
+ערלה – it is derived from food crops in a vineyard (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed] else the crop – from the seed you have sown – [and the yield of the vineyard may not be used],” is burned with fire.
+את שדרכו לישרף – it is referring to Orlah (i.e., fruit that grows during the first three years after a tree was planted) and fruit crops in a vineyard (see Deuteronomy 22:9 above), foodstuffs of Orlah and fruit crops in a vineyard that are usually burned should be burned; liquids that are not usually burned are buried.
+ומדליקין בפת ובשמן של תרומה – because it includes impure heave-offering with leaven on Passover and fruit that grows during the first three years after a tree was planted/Orlah with fruit crops in a vineyard beause they are prohibitions of deriving benefit, for just as one should not error to say that impure heave-offering is prohibited to derive benefit from it, the Tanna/teacher retracted and they kindle [a flame] to benefit from [unclean] bread and oil of unclean heave-offering.
+
+Mishnah 6
+
+חוץ לזמנן – on condition of eating them outside their [appropriate] time or outside of their [appropriate] place.
+ישרפו – as it is written (Leviticus 6:23): “[But no purification offering (i.e., sin-offering) may be eaten from which any blood is brought into the Tent of Meeting for expiation in the sanctuary;] any such shall be consumed by fire,” which teaches about all those disqualified things that are in a holy state, that they are burned.
+אשם תלוי – if he slaughtered it but prior to the sprinkling of its blood, it became known to hm that he didn’t sin, for now it is an unconsecrated [animal] in the Temple courtyard.
+חטאת העוף הבאה על הספק – as, for a example, a woman who had an abortion, it is doubtfully an offspring, and doubtfully a spirit/soul, since the sin-offering for a woman giving birth is from the birds, as it is written (Leviticus 12:6): “[On the completion of her period of purification, for either a son or a daughter, she shall bring at the entrance of the Tent of Meeting, a lamb in its first year for a burnt-offering,] and a pigeon or a turtledove for a purification (i.e., sin-offering) offering,” she brings it on the doubt, for it does not rise up in smoke (i.e., through offering incense), it does not matter to us if he sprinkled the blood on this doubtful [sacrifice, and it is not eaten, for lest it was not an offspring and it was an unconsecrated animal or something that died of itself, for unconsecrated animals are not eaten through the pinching of the neck, and it should burn, for it is like all other disqualified Holy Things.
+יטילנה לאמה – a canal was passing in the Temple and it goes out to the Kidron valley stream, and we are speaking of a young bird that gradually decays/softens in the continuous flow of water.
+כל הנשרפין לא יקברו – for perhaps a person would die and find them and eat them.
+וכל הנקברין לא ישרפו – because everything that is buried, its ashes are forbidden. But all of things that are burned such as leaven/Hametz, and tithe and mixed seats, its ashes are permitted for the washing of clothing. And similarly, all of the dedicated things that are burned, also their ashes are permitted, except for the removal of the ashes from the altar, as the All-Merciful wrote (Leviticus 6:3): “[and he shall take up the ashes to which the fire has reduced the burnt offering on the altar] and place them beside the altar.” And it is taught in a Baraitha: “and he shall place them”/ושמו – gently, “and he shall place them” – all of it, “and he shall place them” – so that it doesn’t scatter.
+רבי יהודה אומר כו' – But the Halakha is not according to Rabbi Yehuda in each of the three segments of our Mishnah.
\ No newline at end of file
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+Bartenura on Mishnah Temurah
+ברטנורא על משנה תמורה
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה תמורה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הכל ממירין.</b> הכל מתפיסין בקדושת תמורה, שתופסת קדושת תמורה בבהמת חולין, אם אמר זו תחת זו של הקדש. בין על פי אנשים בין על פי נשים, כגון אם המירה אשה תופסת קדושת תמורה על פיה. והכל דתנינן הכא, לאתויי יורש שאם המיר בקרבן שהפריש מורישו בחייו, תמורתו תמורה: 
+<b>לא שאדם רשאי להמיר</b> דהא כתיב לא ימיר:
+<b>מומר.</b> נתפסת עליה קדושה ושתיהן קדושות:
+<b>וסופג את הארבעים.</b> לוקה על לאו דלא ימיר, ואע״ג דלאו שאין בו מעשה הוא. דקיי״ל כל לאו שאין בו מעשה אין לוקין עליו חוץ מנשבע ומימר ומקלל את חברו בשם: ואם תאמר, לאו הניתק לעשה הוא, דכתיב והיה הוא ותמורתו יהיה קודש, ואין לוקין על לאו הניתק לעשה. יש לומר, דשאני הכא שהלאו כולל יותר מן העשה שבו, שכל מימר לוקה ואין כל מימר עושה תמורה, שהרי שותפים וצבור אין עושין תמורה, וכיון דאין העשה שוה ללאו לא מקרי לאו הניתק לעשה:
+<b>הכהנים ממירין את שלהן.</b> קרבנות שהפריש הכהן להקריב לעצמו, אם המיר בו הכהן מתפיס בתמורה:
+<b>לא בחטאת ולא באשם.</b> שנתן לו ישראל שיקריב לו, אם המיר בו הכהן אין עושה תמורה על ידו, דהא אין לו חלק בו, אלא משעת הקטרת אימורין ואילך זוכה בבשר, ואין אדם מתפיס בדבר שאינו שלו:
+<b>ולא בבכור.</b> שנתן לו ישראל:
+<b>וכי מפני מה אין הכהנין ממירים בבכור.</b> והלא כולו של כהן הוא ומחיים נותנים לו ואין ישראל מתכפר בו:
+<b>מה חטאת ואשם אין ממירין.</b> דהא ודאי פשיטא לן דאין הכהנים זוכים בהן אלא מהקטרת אימורין ואילך:
+<b>מה לי אינו ממיר בחטאת ואשם.</b> כלומר, דין הוא שאין כהנים ממירין בחטאת ואשם כו׳:
+<b>והיה הוא ותמורתו.</b> מקיש תמורה להקדש עצמו:
+<b>היכן קדושה חלה.</b> על ההקדש, בבית בעלים:
+<b>אף תמורה.</b> לא תחול אלא בבית בעלים, אבל בבית כהן לא חיילא לגמרי, הלכך אין כהן ממיר בבכור. אבל ישראל אם המיר בו, נתפס בקדושה, שהרי ברשותו חלה הקדושה על הבכור. והלכה כר׳ עקיבא:
+
+Mishnah 2
+
+<b>ממירין מן הבקר על הצאן וכו׳</b> דכתיב בהמה בבהמה, וצאן ובקר זכרים ונקבות כולהו בהמה מקרו:
+<b>טוב ברע.</b> טוב של חולין לא ימיר אותו ברע של קודש, ואם המר ימיר וגו׳, אלמא בעלי מומין עבדי תמורה. ואבעל מום חיילא תמורה, דכתיב או רע בטוב, דמשמע בעל מום של חולין בתם של קודש:
+<b>ואיזהו טוב ברע.</b> כלומר, איזהו רע של קודש דעביד תמורה, כל שקדם הקדשו את מומו. אבל קדם מומו את הקדשו דלא חלה עליו קדושה, לא עביד תמורה. מדהוה מצי למכתב לא ימיר טוב ברע או רע [בו], והוה משמע [או רע] לא ימיר לא בטוב ולא ברע, בטוב בתרא דכתב רחמנא למה לי, לומר לך טוב מעיקרו, שבשעה שהוקדש היה תם ושוב נפל בו מום, עושה תמורה. רע מעיקרו, שנפל בו מום קודם שהוקדש, אין עושה תמורה:
+<b>ממירין אחד.</b> של חולין בשנים של קודש, כגון שאמר הרי זו תחת אלו:
+<b>ושנים.</b> דחולין באחד דקודש, כגון הרי אלו תחת זו:
+<b>מה הוא מיוחד.</b> דכתיב הוא. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>אברים בעוברים.</b> אברים דחולין בעוברים דקודש. שאם אמר תהא רגל בהמה זו תמורת עובר קודש שבמעי בהמה זו, אין הקדושה חלה על האבר:
+<b>ולא עוברים באברים.</b> שאם אמר הרי עובר שבבהמת חולין זו תמורת רגל של בהמת קודש זו, אין העובר קדוש: 
+<b>ולא עוברים ואברים</b> של חולין, בשלימים דקודש: 
+<b>ולא שלימים</b> דחולין, בעוברים ואברים של קודש:
+<b>ממירין אברים בשלימים.</b> אמר הרי רגל בהמת חולין זו תמורת בהמת קודש זו, חלה תמורה על האבר ופשטה לה בכל הבהמה והויא תמורה כולה וקריבה:
+<b>ולא שלימים בהן.</b> דאין כח באבר אחד של בהמת קודש לעשות תמורה:
+<b>והלא במוקדשין.</b> בתחלת ההקדש כשאומר רגלה של זו עולה:
+<b>כולה עולה.</b> כדילפינן מקרא דכתיב (ויקרא כ״ז:ט׳) כל אשר יתן ממנו לה׳ יהיה קודש, כשהוא אומר יהיה קודש, לרבות את כולה. והלכה כתנא קמא:
+
+Mishnah 4
+
+<b>אין המדומע מדמע אלא לפי חשבון.</b> סאה של תרומה שנפלה לפחות ממאה חולין ונדמעו, ונפל מן המדומע למקום אחר, בעינן מאה מן החולין לפי מה שיש תרומה בסאה זו של דמוע, ולא בעינן מאה סאה כנגד כל אותה סאה של דמוע, שאינה נחשבת כולה תרומה לאסור חולין שניים:
+<b>ואין המחומץ מחמץ אלא לפי חשבון.</b> עיסה של חולין שנתחמצה בשאור של תרומה הרי כולה אסורה לזרים. ואם נפל מאותה עיסה לתוך עיסה אחרת של חולין וחמצתה, אינה אוסרתה אלא לפי חשבון שאור של תרומה שנתערב בה, ולא מתסרא אחרונה אלא אם כן נפל בה מן הראשונה שיעור גדול כל כך שיש בשאור של תרומה המעורב בה כדי לחמץ האחרונה בלא צירוף החולין המדומעים:
+<b>ואין המים שאובים פוסלים את המקוה אלא לפי חשבון.</b> מקוה שיש בו אחד ועשרים סאים מי גשמים, ממלא בכתף תשעה עשר סאין ופותקן למקוה דרך המשכה והן טהורים. ואע״ג דשלשה לוגין מים שאובין פוסלין את המקוה, השאיבה כשרה כשהיא דרך המשכה והיה שם בראשונה רוב שיעור מקוה שהוא עשרים ואחד סאין מי גשמים. והיינו לפי חשבון, דאין השאובים פוסלים המקוה כשהן דרך המשכה אלא אם כן הן עשרים סאים מים שאובים, שאין שם רוב שיעור מקוה ממי גשמים. כך נראה פירוש משנה זו, וכן פירשתיה במסכת תרומות פרק סאה תרומה. אבל בגמרא הכי פירושא, לפי חשבון כלים, שאין שלשה לוגין מים שאובין פוסלים את המקוה אלא אם כן נפלו למקוה משלשה כלים או פחות, אבל אם נפלו מארבעה כלים, או יותר אינן פוסלים, והיינו דקאמר ואין מים שאובים פוסלים את המקוה אלא לפי חשבון, שמחשבים הכלים שמהן נפלו שלשה לוגין מים למקוה, ומונין אותן, אם הם שלשה כלים או פחות פוסלים את המקוה. ואם משלשה כלים ולמעלה, אין פוסלין. ומתניתין רבי יוסי בן חוני היא דהוא סבר שלשה לוגין שנפלו מיותר משלשה כלים אין פוסלין, ואינה הלכה:
+
+Mishnah 5
+
+<b>אין מי חטאת נעשים מי חטאת אלא עם מתן אפר.</b> בשעה שנותן את האפר נעשים מי חטאת, והלכך בעינן שיהיו מים תחילה בכלי ואח״כ אפר. אבל נתן אפר תחילה ואח״כ מים, פסול, דהא לא היו שם מים בשעת מתן אפר כדי שיעשו מי חטאת, ותו לא מיעבדי מי חטאת. וקרא דכתיב (במדבר י״ט:י״ז) ונתן עליו מים חיים, לא שיתן המים על האפר, דהא כתיב מים חיים אל כלי, דמשמע המים נתונים אל הכלי ולא אל [האפר], אלא, ונתן עליו, להזהיר שאחר שיתן [האפר] על המים יערבם באצבעו יפה ויחזיר המים שתחתיו עליו:
+<b>אין בית הפרס עושה בית הפרס.</b> שדה שנחרש בה קבר, אם חזר וחרש בית הפרס ושדות שסביבותיו, לא מחזקינן לשאר שדות כבית הפרס ולומר שהמחרישה הוליכה העצמות לשדות שסביבותיה, דקבר אחד לא עביד בית הפרס. אלא כל אותה שדה שאבד בה הקבר שאין ידוע היכן הוא, ומלוא מענה לכאן ומלוא מענה לכאן לאותו דרך שרגילים בני הבקעה לחרוש שדותיהן, אם למזרח ומערב או צפון ודרום, דשמא לאחד משני ראשיה היה הקבר ומשם נתגלגל העצם לתוך אחת מן השדות שמכאן ומכאן, וכן שיערו חכמים דמלוא המענה ראויות העצמות ליגלגל על ידי המחרישה, טפי לא. וכמה מלוא מענה מאה אמה:
+<b>אין תרומה אחר תרומה.</b> השותפים שתרמו זה אחר זה, תרומת הראשון אינה תרומה, דכיון שחזר השני ותרם, גלי דעתיה דלא ניחא ליה בתרומת הראשון, והוי ליה ראשון תורם שלא מדעת חבירו, וכן השני. ומתניתין רבי עקיבא היא, ואינה הלכה. אלא אם תרם הראשון כשיעור דהיינו אחד מחמשים, אין תרומת השני תרומה. ואם לא תרם הראשון אלא בעין רעה, כגון שתרם אחד מששים, תרומת השני תרומה:
+<b>ואין תמורה עושה תמורה.</b> דאמר קרא ותמורתו יהיה קודש, ולא תמורת תמורתו:
+<b>ולא הולד עושה תמורה.</b> דאמר קרא והיה הוא, ולא הולד:
+<b>רבי יהודה אומר הולד עושה תמורה.</b> דאמר קרא יהיה, לרבות את הולד. ורבנן סברי, יהיה, לרבות שוגג כמזיד, שאם סבר [להמיר] שחור [והמיר] את הלבן, דגבי קדשים לא קדיש משום דהוי הקדש בטעות, וגבי תמורה קדיש. והלכה כחכמים. ומיהו אע״ג דאין תמורה עושה תמורה, קיימא לן ממירין וחוזרין וממירין בבהמה אחת, ואפילו כמה בהמות על בהמה אחת של הקדש, בין בבת אחת בין בזה אחר זה, כולן תמורה:
+
+Mishnah 6
+
+<b>שלא נאמר אלא בבהמה.</b> ואם המר ימיר בהמה בבהמה:
+<b>קדשי בדק הבית אין עושין תמורה.</b> דגבי תמורה כתיב קרבן, וקדשי בדק הבית לא איקרו קרבן:
+<b>אמר ר׳ שמעון הלא המעשר בכלל היה.</b> ר׳ שמעון סבירא ליה דקדשי בדק הבית אקרו קרבן, הלכך לא נפקא לן דלא עבדי תמורה אלא מהכא:
+<b>והלא מעשר בכלל היה.</b> בכלל כל הקדשים דעבדי תמורה:
+<b>ולמה יצא.</b> דכתיב בדידיה דעושה תמורה, דכתיב גבי מעשר לא יבקר בין טוב לרע ולא ימירנו:
+<b>מה מעשר קרבן יחיד.</b> ועושה תמורה, אף כל קרבן יחיד עושה תמורה:
+<b>יצאו קרבנות צבור.</b> והשותפין. דמעשר ליתיה בשותפות, כדאמרינן בפרק בתרא דבכורות [דף כ״ו], יהיה לך ולא של שותפות:
+<b>יצאו קרבנות בדק הבית.</b> דאע״ג דאקרו קרבן כדכתיב (כמדבר ל״א) ונקרב את קרבן ה׳ איש אשר מצא כלי זהב, אינו קרבן מזבח כמעשר. ורבנן דאמרי לעיל קדשי בדק הבית לא אקרו קרבן, סברי, נהי דקרבן ה׳ אקרו, קרבן לה׳ לא אקרו כשאר קרבנות מזבח:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>יש בקרבנות היחיד.</b> וקרבנות הצבור אין נוהגים אלא בזכרים. דרובן עולות, ועולה זכר הוא, ואין מביאין שלמים אלא כבשי עצרת דזכרים הן, וחטאת שלהן נמי כתיב בכולהו שעיר חטאת אחד:
+<b>קרבנות היחיד חייבין באחריותן.</b> כלומר, יש מאותן שקבוע להן זמן שאפילו עבר זמנן חייב להקריבם, כגון עולת יולדת וקרבנות מצורע, אם עבר שמיני שלו חייב להקריבם לאחר זמן. אבל קרבנות צבור שיש להם זמן, אם עבר זמנן בטל קרבנן:
+<b>משקרב הזבח.</b> שאם קרב הזבח בזמנו ולא קרבו נסכיו עמו, חייבין להקריבם אפילו מכאן ועד עשרה ימים. דכתיב בפרשת פנחס בכולהו ומנחתם ונסכיהם לפרים, לומר לך מנחתם ונסכיהם של קרבנות צבור קרבים אפילו בלילה ואפילו למחר, אם קרבו קרבן בזמנו ולא נזדמנו להם מנחות ונסכים, מקריבין אותן כשיזדמנו להן אפילו לאחר כמה ימים:
+<b>חביתי כהן גדול.</b> דוחין שבת וטומאה. דכתיב בהו מנחת תמיד, הרי לך כמנחה של תמידין שדוחה שבת וטומאה. דבתמיד כתיב במועדו, ואמרינן במועדו אף בשבת, אף בטומאה, שאם היו רוב הכהנים טמאים עושים אותו בטומאה:
+<b>פר יוה״כ.</b> פרו של כהן גדול:
+<b>אלא שזמנן קבוע</b> כלומר, אין הטעם תלוי אלא בקביעות הזמן, דכל קרבן שזמנו קבוע ואם עבר הזמן אין לו תשלומים, דוחה שבת וטומאה. והלכה כרבי מאיר:
+
+Mishnah 2
+
+<b>חטאת היחיד שכיפרו בעליו.</b> שאבדה ונתכפר באחרת ואח״כ נמצאת הראשונה:
+<b>ושל צבור.</b> שכיפרו באחרת:
+<b>אינן מתות.</b> דחטאות המתות הלכה למשה מסיני היא, וסבירא ליה לתנא קמא דליחיד גמירי ולא לשל צבור:
+<b>רבי יהודה אומר ימותו.</b> דבשל צבור נמי גמירי:
+<b>אמר ר׳ שמעון מה מצינו.</b> כלומר, קיימא לן חמש חטאות מתות, שמתו בעליה, ושכיפרו בעליה באחרת, ושעברה שנתה, וולד חטאת, ותמורת חטאת. וכי היכי דתלת מינייהו לאו בצבור גמירי, דהא לא משכחת להו בקרבנות צבור, ולד חטאת לא משכחת לה בצבור שאין חטאת נקבה בצבור, ותמורת חטאת נמי אין קרבן צבור עושה תמורה, ושמתו בעליה אין צבור מתים:
+<b>אף שכיפרו בעליה ושעברה שנתה.</b> אע״ג דאפשר דמשתכחי בצבור, לא גמירי דמתות:
+<b>ביחיד דברים אמורים, דמתות, אבל לא בצבור.</b> והלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>ואין תמורה עושה תמורה.</b> דתמורתו אמר רחמנא ולא תמורת תמורתו:
+<b>אברים ועוברים לא ממירים.</b> דבהמה בבהמה כתיב:
+<b>על בעלת מום קבוע.</b> שאם המיר בהמת חולין בעלת מום בבהמה תמימה של הקדש, חלה עליה קדושה חמורה כל כך שאם יפדוה לא תצא לחולין ליגזז וליעבד אלא כדין קדשים שקדם הקדשן את מומן שכשפודין אותן אין בהן היתר גיזה ועבודה אלא היתר אכילה, משא״כ בקדשים שאם קדם מומן להקדישן יוצאין לחולין ע״י פדיון ליגזז וליעבד, אבל בתמורה גלי קרא טוב ברע או רע בטוב, לא הפריש בין תם לבעל מום:
+<b>עשה שוגג כמזיד בתמורה.</b> שאם סבור לומר שור שחור שיצא מביתי תחילה יהא תמורה תחת זו, ויצא מפיו שור לבן, גבי תמורה קדיש ולוקה, דגלי ביה קרא יהיה קודש, לרבות שוגג כמזיד. אבל בכהאי גונא לקדשים, אם בעל מום הוא, למזבח לא קדיש ואינו לוקה, דהקדש טעות אינו הקדש:
+<b>הכלאים.</b> הבא מתיש ורחל:
+<b>לא קדשים.</b> בתמורה. ואע״ג דתמורה חלה קדושתה על בעל מום קבוע, אינה חלה על אלו:
+<b>ולא מקדישים.</b> אחרים בתמורה, אם קדשים הם. וטריפה משכחת לה שהיא קדושה, כגון שהקדיש בהמה ואח״כ נטרפה, ובזו הוצרך לומר דאע״פ שקדושה היא, אין עושה תמורה. אבל כלאים וטומטום ואנדרוגינוס, מתחלת ברייתן נתקלקלו ואי אתה מוצא בהן קדושה אלא בולדי קדשים, שקדשה אמם קודם שנתעברה, דהשתא מאליהן קדשים, דירך אמן הן, ובהן הוצרך לומר דאין עושין תמורה. ואליבא דר׳ יהודה דאמר בשאר ולד קדשים עושה תמורה. ולא דמו לבעל מום, דבעל מום יש במינו קרבן אבל הנך אין במינן קרבן וחשיבי כבהמה טמאה שאינה עושה תמורה. וכרבי יוסי ברבי יהודה וכרבי אלעזר קיימא לן, דליכא מאן דפליג עלייהו בהא:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אלו קדשים.</b> וולד ולדן עד סוף העולם. בגמרא פריך, כיון דתני וולדן, ולד ולדן עד סוף העולם למה לי. משום דשמעיה תנא דידן לר׳ אליעזר דאמר לקמן ולד שלמים לא יקרב שלמים, משום הכי תנא ולד ולדן עד סוף העולם, כלומר, לא מיבעיא בולדן דלא מודינא לך, אלא אפילו עד סוף העולם לא מודינא לך:
+<b>ולד שלמים לא יקרב שלמים.</b> אלא כונסו לכיפה ומת. מדרבנן. משום גזירה, דאי אמרת ולד שלמים יש לו תקנה, אתי לשהויי לאם עד שתלד ויגדל עדרים מן הולדות ואתו בהו לידי גיזה ועבודה:
+<b>לא נחלקו על ולד ולד שלמים.</b> מודים חכמים לר׳ אליעזר בולד ולד שלמים דלא יקרב, שמחשבתו ניכרת מתוך מעשיו דלגדל עדרים בעי. ופסק ההלכה כתנא קמא שולד (ולד) ולדן עד סוף העולם הרי אלו כשלמים:
+<b>העיד רבי יהושע וכו׳</b> דלא כר׳ אליעזר. ועדות זה אמת והלכה:
+<b>ואכלנו ולדה שלמים בחג.</b> בחג השבועות קאמר, שאם היה ממתין ומצפה לחג הסוכות, נמצא עובר בעשה, שנאמר (דברים י״ב:ה׳-ו׳) ובאת שמה והבאתם שמה, דמשמע ברגל ראשון שתבוא שמה, תביא כל נדרים שעליך. מיהו בלאו דלא תאחר אינו עובר עד שיעברו עליו שלש רגלים:
+
+Mishnah 2
+
+<b>הרי אלו כתודה.</b> אימוריהן קרבים על גבי המזבח והבשר נאכל ליום ולילה:
+<b>ובלבד שאינן טעונין לחם.</b> דכתיב על לחם התודה, התודה עצמה טעונה לחם, ולא ולדה ותמורתה טעונים לחם:
+<b>תמורת עולה.</b> כגון המיר זכר בעולה:
+<b>וולד תמורתה.</b> כגון המיר נקבה בעולה, דנקבה מתקדשת בתמורת עולה, וילדה התמורה זכר:
+
+Mishnah 3
+
+<b>ויביא בדמיו עולה.</b> ורישא דקתני הרי אלו כעולה גבי ולד של תמורה, משום דהקדש ראשון שבאו אלו כולם מכוחו הוא קרב, דזכר הוא. אבל הכא במפריש נקבה לעולה, הקדש ראשון שכולם באים מכוחו נקבה היא ואינה קריבה, הלכך אינו כעולה אלא ימכר ויביא בדמיו עולה:
+<b>המפריש נקבה לאשם.</b> ואין אשם בא מן הנקבה:
+<b>תרעה עד שתסתאב.</b> עד שיפול בה מום. ובגמרא פריך, ותמכר בלא מום, דהואיל ולא חזיא למלתיה מום גמור הוא זה ולא קדשה אלא לדמי, ותמכר מיד ויביא בדמיה אשם. ומשני, הואיל ונחת לה קדושת דמים, נחתה לה נמי קדושת הגוף להא מלתא דבעינן מום:
+<b>אם קרב אשמו.</b> ותו לא צריך לאשם:
+<b>יפלו דמיה לנדבה.</b> לשופרות שבמקדש שמהן היו נוטלים להביא לנדבת צבור: 
+<b>תמכר שלא במום</b> דהואיל ולא חזיא לאשם אין לך מום גדול מזה, ולא קדשה קדושת הגוף ותמכר מיד ויביא בדמיה אשם. ואע״ג דגבי מפריש נקבה לעולה לא פליג ר״ש דבעיא מום, התם הוא דאיכא שם עולה בנקבה, דאשכחן עולת נקבה בעוף, אבל אשם נקבה לא מצינו, הלכך היינו מומא ולא קדשה אלא לדמי. ואין הלכה כרש:
+<b>תמורת אשם וכו׳</b> כולן ירעו, דהלכה היא כל שבחטאת מתה באשם רועה, ותמורת חטאת מתה:
+<b>ימותו.</b> דאית ליה לר״א כחטאת כאשם, מה בחטאת מתה אף באשם מתה:
+<b>יביא בדמיהן עולות.</b> דמותרות לנדבת יחיד אזלי ולא לנדבת צבור:
+<b>אשם שמתו בעליו או שכיפרו בעליו באחר.</b> דבחטאת תמות, ובאשם ירעה עד שיסתאב:
+
+Mishnah 4
+
+<b>והלא אף הנדבה עולה.</b> פירושי קמפרש מאי בינייהו:
+<b>בזמן שהיא באה חובה.</b> שהיא מוטלת על היחיד להקריבה. סומך עליה כו׳:
+<b>ואם היה כהן.</b> אותו שהפריש אשם ונתכפר באחר ונתקו לראשון ברעייה:
+<b>עבודתה ועורה.</b> של עולה הקנויה מדמי אותו אשם, שלו היא, שהוא עצמו מקריבה ונוטל העור, ואפילו אינו מן המשמר של אותה שבת:
+<b>אינו סומך עליה.</b> דנדבת צבור אין בהם סמיכה:
+<b>ואע״פ ששהוא כהן עבודתה ועורה לאנשי משמר.</b> שהרי של צבור הוא ואין כהן של משמר אחר רשאי להקריב, דכתיב (דברים י״ח) לבד ממכריו על האבות, מה שמכרו האבות זה לזה, טול אתה את שבתך ואני אטול את שבתי. והלכה כדברי חכמים:
+
+Mishnah 5
+
+<b>הרי אלו כבכור וכמעשר.</b> כקדושת בכור ומעשר בהמה, שאין נשחטים באיטליס, דהיינו בשוק שמוכרין בו הבשר, אפילו לאחר שנפל בהן מום ונפדו:
+<b>חוץ מהבכור והמעשר.</b> מפני שאין הנאה להקדש במכירה, דדמי בכור לכהן, ודמי מעשר לבעלים, ומשום הנאה דידהו לא מזלזלינן בקדשים:
+<b>ובאין מחוצה לארץ לארץ חוץ מן הבכור ומן המעשר.</b> שאינן באים לכתחלה מחוצה לארץ, כדמפרש טעמא לקמן. אבל אם באו תמימים יקרבו:
+<b>לבעלים.</b> בכור לכהן, ומעשר לישראל:
+<b>אמר ר׳ שמעון מה טעם.</b> שהבכור והמעשר אינן באין מחוצה לארץ כשאר קדשים:
+<b>שבכור ומעשר יש להם פרנסה במקומן.</b> יש להם תקנה במקומן שירעו עד שיסתאבו ויאכלו במומן לבעלים:
+<b>ושאר כל הקדשים.</b> אע״פ שנפל בהן מום הרי הן בקדושתן, וצריך אתה לפדותן ולהעלות דמיהן ולהקריבן, והואיל וסופן להעלות דמיהן, יעלו הן עצמן ויקרבו. ופסק ההלכה, דבכור ומעשר שעלו מחוצה לארץ תמימים לא יקרבו, דכתיב (דברים י״ד:כ״ג) ואכלת לפני ה׳ אלהיך וגו׳ מעשר דגנך תירושך ויצהרך ובכורות בקרך וצאנך, ממקום שאתה מעלה מעשר ודגן אתה מעלה בכור, וממקום שאין אתה מעלה מעשר דגן, אין אתה מעלה בכור. ומעשר בהמה נמי אתקש למעשר דגן:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>ולד חטאת.</b> שעברה שנתה. לא חזיא להקריבה חטאת, דבת שנתה כתיב. מיהו משום האי פסולא לחודיה אינה מתה, אלא תרעה עד שתסתאב עד דאיכא תרתי לריעותא, שעברה שנתה ואבדה, או שאבדה ונמצאת בעלת מום. והכי מתרץ למתניתין בגמרא, דהאי ושאבדה דקתני, עולה לכאן ולכאן, והכי קאמר, שעברה שנתה ואבדה, ושאבדה ונמצאת בה מום:
+<b>אם משכיפרו הבעלים.</b> אם לאחר שנמצאת זאת כיפרו הבעלים באחרת:
+<b>תמות.</b> ואפילו לרבנן דפליגי עליה דרבי לקמן בפרקין ואמרי דאין חטאת מתה אלא שנמצאת לאחר שנתכפרו הבעלים, בהא מודו, הואיל ואיכא תרתי לריעותא, דעברה שנתה ואבדה, או אבדה ונמצאת בעלת מום. אבל אבדה לחודה, הואיל ונמצאת קודם כפרה, אע״ג שלאחר שנמצאת נתכפרו הבעלים באחרת, אינה מתה אלא תרעה:
+<b>לא נהנים.</b> מדרבנן:
+<b>ולא מועלין.</b> אם נהנו מהן, פטורים מקרבן מעילה. דכיון דלא היא ולא דמיה קרבים, אזלא קדושתה:
+<b>ואם עד שלא כיפרו הבעלים.</b> שלא רצו להתכפר באחרת:
+<b>תרעה עד שתסתאב.</b> ואעברה שנתה קאי. דאותה שאבדה ונמצאת בעלת מום, תמכר מיד ויביא בדמיה אחרת:
+<b>ועושה תמורה.</b> הואיל ודמיה עומדים ליקרב. דדבר העומד כדי שירעה ויסתאב עושה תמורה:
+
+Mishnah 2
+
+<b>ואח״כ נמצאת הראשונה תמות.</b> דהוי חטאת שנתכפרו בעליה באחרת:
+<b>ילכו לים המלח.</b> כל היכא דאי הויא חטאת הויא מתה, מעות נמי אזלי לים המלח:
+
+Mishnah 3
+
+<b>יביא מאלו ומאלו.</b> יערבם יחד. דכיון דמתרווייהו מייתי, לא הוי חטאת שנתכפרו בעליה באחרת אבל אי הוה מייתי מחד מנייהו, מדחו אחריני, דהוו להו דמי חטאת שכיפרו בעליה באחרת:
+<b>והשאר יפלו לנדבה.</b> דהוו כשאר מותרות של חטאת דאזלי לנדבה:
+<b>והרי חטאת בעלת מום.</b> אבל אם חטאת תמימה, תיקרב היא והמעות ילכו לים המלח, הואיל וכיפרו הבעלים באחרת. וכל הנך אליבא דרבי דאמר אבודה בשעת הפרשה כגון הנך מעות דנמצאו קודם כפרה, אזלי לים המלח:
+<b>והשניה תמות דברי רבי וחכמים אומרים כו׳</b> הכל מודים במתכפר בשאינה אבודה, שאבודה מתה. לא נחלקו אלא במתכפר באבודה, דרבי סבר המפריש לאבוד כאבוד דמי, כלומר המפריש תחת קרבן אבוד, דינו כאבוד. וכי היכי דאם נתכפר בשאינו אבוד, האבוד הנשאר כשימצא דינו שימות. הכי נמי כי נתכפר באחד מהן ואפילו באבודים, ילכו שאינן אבודים לים המלח. ורבנן סברי, לא אמרינן המפריש לאבוד כאבוד דמי. ודוקא המתכפר בשאינה אבודה והאבודה נשארה, האבודה מתה ואע״פ שנמצאת קודם כפרה. אבל אם נתכפר באבודה ונשארה שאינה אבודה, אינה מתה, אלא תרעה עד שתסתאב. והלכה כחכמים:
+
+Mishnah 4
+
+<b>מוכרה ויביא בדמיה אחרת.</b> דמכי מכרה לאחר, חשיבה כאילו אינה בעולם. אבל כל זמן שהיא תחת בעלה בשעה שנתכפר באחרת, תמות. ורבי אלעזר ברבי שמעון סבר, כל זמן שהיא בעולם לאחר שנתכפרו הבעלים באחרת, בין שהיא תחת בעלה בין ביד אחרים, תמות. ואין הלכה כרבי אלעזר ברבי שמעון:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כיצד מערימין על הבכור.</b> להפקיעו מכהן ולהקריבו לחובתו:
+<b>ילדה זכר יקרב עולה.</b> דבכור לא קדיש אלא מרחם, וכיון דמעיקרא אתפסיה בקדושה אחריתא, תו לא חיילא עליה קדושת בכורה:
+<b>ואם נקבה זבחי שלמים.</b> לאו במבכרת מיירי, דאין הנקבה קדושה בבכורה דבעי לאערומי עלה. אלא בבהמת קדשים, דאם חטאת היא ונתעברה ורוצה להערים שלא ילך למיתה, דולד חטאת למיתה אזיל, ישנהו לקדושה אחרת. [וקמשמע לן] ולדות קדשים בהוייתן קדושים ולא במעי אמן, וכיון דעדיין לא קדשו קדושת אמן, מצי לארכובי עלייהו קדושה אחריתי, דלכי מתיליד לא הוי חטאת:
+
+Mishnah 2
+
+<b>ילדה שני זכרים.</b> בבהמת חולין מיירי. דאי בבהמת קדשים, היאך דאקדישה עולה להוי עולה, ואידך קאי בקדושתה דאמיה. אלא ודאי בבהמת חולין, ולפיכך האי דלא קדיש דמיו חולין. ומיהו על שניהם חלה קדושת עולה, דהא אמר אם זכר עולה, ומשום דאיהו לא נדר אלא חדא, הלכך יקרב האחד לנדרו והשני ימכר לצרכי עולה ודמיו חולין:
+<b>אין קדושה חלה עליהן.</b> דולדות קדשים בהוייתן הן קדושים ולא ממעי אמן, וכיון דהנך ביציאתן מן הרחם אינן ראויין להקרבה, לא קדשי. וחכמים פליגי על רבן שמעון בן גמליאל וסברי דולדות קדשים בקדושת אמן קיימי. ואין הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 3
+
+<b>האומר.</b> על ולדה של בהמה מעוברת:
+<b>ולדה של זו עולה והיא שלמים דבריו קיימין.</b> שהרי קדושת הולד קדמה. אבל אמר היא שלמים ברישא, לה ולכל דאית בה אקדשה, והוי כמקדיש שתי בהמות לשלמים, וכי הדר ואמר ולדה עולה, הוי הולד שלמים. והכא לא שייך למימר בהוייתן ובמעי אמן, דכי אמרינן בהוייתן ולא במעי אמן, הני מילי בהקדישה ולבסוף נתעברה, דאיהו לא אתפסיה לעובר שום קדושה, אלא מקדושת אמיה קא קדיש. אבל במקדיש מעוברת, חשיב עובר לקבולי קדושה. ור׳ מאיר אית ליה תפוס לשון ראשון: 
+<b>אם לכך נתכוין מתחלה</b> כשאמר היא שלמים לא נתכוין לולדה:
+<b>הואיל ואי אפשר לקרות שני שמות כאחת.</b> שאין הפה יכול לדבר שני דברים כאחת:
+<b>דבריו קיימין.</b> דאף בגמר דבריו אדם נתפס:
+<b>נמלך ואמר ולדה עולה.</b> אע״פ שחזר בו תוך כדי דבור ואמר ולדה עולה, לא אמר כלום, הואיל ובשעה שהקדיש אמו לשלמים לא נתכוין שיהיה הולד עולה. משום דקיימא לן כל תוך כדי דבור כדבור דמי, חוץ ממקדיש ומימר ומגדף ועובד עבודה זרה ומקדש ומגרש, דהנך ששה אין החזרה מועלת בהן אע״פ שחזר בו תוך כדי דבור. והלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>תמורת עולה תמורת שלמים.</b> גרסינן, ולא גרסינן ותמורת שלמים:
+<b>הרי זו תמורת עולה.</b> דתפוס לשון ראשון:
+<b>דבריו קיימין.</b> וחציה תמורת עולה וחציה תמורת שלמים. והאי דלא קאמר תמורת עולה ושלמים ואמר תמורה אתרווייהו, משום דסבר אי אמינא תמורת עולה ושלמים תהיה קדושה ולא קריבה, כדין האומר חציה עולה וחציה שלמים שהיא קדושה ואינה קריבה, וטעה בהכי וסבר אימר תמורה אכל חד וחד כי היכי דתהוי קדושה גמורה ליקרב, הלכך אע״ג דאמר כי האי לישנא, לתרווייהו אכוין, ותרעה עד שתסתאב ותמכר ויביא בדמי חציה עולה ובדמי חציה שלמים, ובהכי עסקינן כגון שהיו לפניו עולה ושלמים כשהמיר את זו בהן. והלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>תחת זו חליפת זו תמורת זו.</b> כולן לשון תמורה הן:
+<b>מחוללת.</b> לשון חילול הוא. ולא אמר כלום, שאין בהמת קודש תמימה יוצאה לחולין:
+<b>ואם היה הקדש בעל מום יצא לחולין.</b> אע״פ שאינו שוה כמו ההקדש בעל מום. דדבר תורה אפילו הקדש שוה מאה מנה שחללו על שוה פרוטה, מחולל. ואע״פ שיצא לחולין מן התורה, צריך לעשות דמים מדרבנן, כלומר, להשלים הדמים שלא יתאנה ההקדש. אבל מן התורה אין אונאה להקדש, דכתיב (ויקרא כ״ה:י״ד) אל תונו איש את אחיו, אחיו ולא הקדש:
+
+Mishnah 6
+
+<b>תחת חטאת או עולה.</b> סתם ולא אמר תחת חטאת זו או עולה זו:
+<b>לא אמר כלום.</b> דכתיב (שם כ״ז) לא יחליפנו ולא ימיר אותו, עד שיהיה ההקדש ידוע ומיוחד כשממיר בו:
+<b>תחת חטאת זו.</b> והיתה חטאת עומדת לפניו:
+<b>הרי אלו לעולה.</b> משמע לדמי עולה. דאי אינהו גופייהו בעי לאקרובי, הוה אמר הרי אלו עולה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>כל האסורין לגבי מזבח.</b> שהן פסולים להקרבה. וקחשיב להו ואזיל:
+<b>אוסרין בכל שהן.</b> ואפילו נתערבו אחד באלף כולן אסורים למזבח, אם אינו ניכר. וכולהו משכחת לה דאין ניכרים, חוץ מן הטריפה דלא משכחת לה שאינה ניכרת אלא כגון שנתערבה דרוסת הארי והזאב בנקובת הקוץ:
+<b>הרובע והנרבע והמוקצה והנעבד.</b> פסולין למזבח. דאמר קרא (ויקרא כ״ב:כ״ה) כי משחתם בהם מום בם, ותניא, כל מקום שנאמר משחתם אינו אלא ערוה ועבודה זרה. ערוה, דכתיב (בראשית ו׳:י״ב) כי השחית כל בשר את דרכו. עבודה זרה, דכתיב (דבריפ ד׳) פן תשחיתון ועשיתם לכם פסל. ורובע ונרבע דתנן במתניתין, כגון דרובע או נרבע על פי עד אחד או על פי הבעלים, דאינה נסקלת בכך אבל פסולות הן לקרבן:
+<b>מוקצה.</b> בהמה שהקצוה לעבודה זרה. ואינה פסולה להקרבה עד שיעשו בה מעשה לשם עבודה זרה, כגון שעבדו בו הכומרים אם הוא שור או גזזוהו אם הוא שה:
+<b>ונעבד.</b> אינו אסור בהנאה אע״פ שעבדוהו, שאין בעלי חיים נאסרים בהנאה כשעובדים אותן, אבל נפסלים למזבח:
+<b>ואתנן ומחיר.</b> בהדיא פסלינהו קרא (שם כ״ג) לא תביא אתנן זונה ומחיר כלב:
+<b>וכלאים.</b> תיש הבא על הרחל:
+<b>והטריפה.</b> דכתיב במעשר (ויקרא כ״ז:ל״ב) כל אשר יעבור תחת השבט, פרט לטריפה שאינה עוברת, וקרבן מזבח יליף ממעשר בהמה:
+<b>ויוצא דופן.</b> שנקרעה אמו והוציאו העובר דרך הדופן. ומעטינן מקרא דכתיב (שם כ״ב) כי יולד, פרט ליוצא דופן:
+<b>הוא אסור.</b> למזבח:
+<b>ומה שעליו מותר.</b> דהא לא נעבד:
+<b>הוא ומה שעליו אסור.</b> הוא אסור למזבח, ומותר אפילו באכילה, כדלקמן בסמוך. ומה שעליו, תכשיטים שעליו, אסורין בהנאה שהרי נעבדו ויש בהן תפיסת ידי אדם:
+<b>זה וזה.</b> המוקצה והנעבד:
+
+Mishnah 2
+
+<b>האומר לזונה.</b> אחת נכרית ואחת ישראלית, והוא שתהיה מחייבי לאוין ואין צריך לומר מחייבי כריתות ומיתות בית דין. אבל אתנן של פנויה והיא ישראלית אינו פסול למזבח, דאין זה אתנן זונה, שהרי לא נאסרה לכהונה בביאה זו. וכן אתנן שנתנה אשה לאיש, אינו פסול. אבל אתנן זכר, פסול:
+<b>אפילו מאה כולן אסורים.</b> התנה עמה לתת לה טלה אחד באתננה ושלח לה אפילו מאה, לא אמרינן חד דאתני עמה הוי אתנן והנך אחריני כולם מתנה, אלא כולהו חשיבי אתנן ואסורין:
+<b>ותלין שפחתך אצל עבדי.</b> בעבד עברי שאין לו אשה ובנים מיירי, שאין רשות ביד רבו למסור לו שפחה כנענית להוליד ממנה עבדים כיון שלא היתה לו אשה מתחלה, הלכך אתננה אסור לדברי חכמים. ורבי דאמר לא הוי אתנן, לית ליה האי סברא, דודאי אפילו אין לו אשה ובנים רבו מוסר לו שפחה כנענית. אי נמי, אפילו אית ליה האי סברא, סבר הואיל ועבד עברי הותר מכללו בשפחה כנענית, לא חשיב אתנן זונה. ואין הלכה כרבי:
+
+Mishnah 3
+
+<b>אחד נטל עשרה טלאים ואחד נטל תשעה טלאים וכלב.</b> כנגד העשרה טלאים שנטל חברו. העשרה טלאים שכנגד התשעה וכלב, כולם אסורים משום מחיר כלב. והתשעה שעם הכלב מותרים. ובגמרא פריך, אמאי שכנגד הכלב כולם אסורים, ניפוק חד להדי כלבא והנך כולהו לישתרו. ומשני, הכא במאי עסקינן כגון דטפי דמי כלב מחד מינייהו, שאין באותן שכנגדו טלה שוה דמי הכלב, דהשתא שייכי דמי הכלב בכולהו. כגון שאותן שכנגדן שוין כל אחד דינר דהוי עשרה דינרין, ואותן תשעה שעמו שוין כל אחד דינר חסר מעה דהיינו תשעה דינרים פחות תשע מעות, והכלב שוה דינר ותשע מעות, נמצא באותן עשרה שכנגד התשעה וכלב יש בהן תשעה, שבכל אחד מהן יש בו מעה מחיר כלב, והעשירי כולו מחיר כלב:
+<b>שנים ולא ארבעה.</b> שניהם דכתב קרא פלגינא ליה כאילו כתב שנים הן. שנים, אשמועינן דוקא אתנן זונה ומחיר כלב ולא ארבעה אתנן כלב ומחיר זונה. והן, משמע הן ולא ולדותיהן:
+
+Mishnah 4
+
+<b>נתן לה כספים הרי אלו מותרים.</b> לקנות מהן בהמה לקרבן וסולת למנחות:
+<b>יינות שמנים וסלתות אסורים.</b> אבל חטים ועשאן סולת זיתים ועשאן שמן ענבים ועשאן יין, הרי אלו מותרים, דדרשינן שניהם, הם ולא שנוייהן ולא ולדותיהן:
+<b>נתן לה מוקדשים.</b> כגון הפריש טלה על פסחו ולאחר זמן אמר לזונה הבעלי לי והימני על פסחי באתננך. סלקא דעתך אמינא הואיל ואדם רשאי למנות אחרים על פסחו, ממוניה הוא, ואימא ליחול עליה אתנן, קמשמע לן דלא. דאמר קרא לכל נדר, להוציא את הנדור כבר:
+<b>עופות.</b> של חולין:
+<b>הרי אלו.</b> פסולים להקרבה, שאתנן ומחיר חל עליהן:
+<b>עופות שאין המום פוסל בהן.</b> דאמר קרא (ויקרא כ״ב:י״ט) תמים זכר [בבקר] בכשבים, תמות וזכרות בבהמות, ואין תמות וזכרות בעוף:
+<b>לכל נדר.</b> כל, להביא את העוף, שאף הוא בא בנדר, שאתנן ומחיר חלים עליו:
+
+Mishnah 5
+
+<b>כל האסורים לגבי המזבח.</b> כגון בהמה שנרבעה כשהיא חולין ואח״כ נתעברה וילדה, הולד מותר לקרבן, שהזכר של היתר שבא על בהמה זו והיא שהיא אסורה, שניהן גרמו לולד שיבוא, וזה וזה גורם מותר. אבל נרבעה כשהיא מעוברת, הולד פסול לקרבן, דהיא וולדה נרבעו:
+<b>ולד טריפה.</b> לא יקרב. אבל להדיוט דברי הכל שרי, דלאו מגופה קא רבי. ופלוגתא היא באלו טריפות [דף נ״ח], איכא למאן דאמר טריפה יולדת, ואיכא למאן דאמר טריפה אינה יולדת. למאן דאמר טריפה יולדת משכחת לה כגון שנטרפה ולבסוף עיברה, ובהא פליגי, דר׳ אליעזר סבר זה וזה גורם אסור, ורבנן סברי זה וזה גורם מותר. ולמאן דאמר טריפה אינה יולדת משכחת לה כגון שעיברה ולבסוף נטרפה, ובהא פליגי, דר׳ אליעזר סבר עובר ירך אמו הוא, ורבנן סברי עובר לאו ירך אמו הוא. ואין הלכה כר׳ אליעזר:
+<b>כשרה שינקה מן הטריפה פסולה.</b> כל אותו היום שינקה מעת לעת היא פסולה להקרבה, הואיל ויכולה לעמוד על אותו חלב בלא אכילה אחרת, ואינו מתאכל ממעיה עד שישלם מעת לעת. אבל לאחר שנתאכל ממעיה מודה ר״ח שהיא כשרה, דאפילו בהמה שנתפטמה בכרשיני עבודה זרה הכל מודים שהיא כשרה למזבח. ואין הלכה כרבי חנינא בן אנטיגנוס:
+<b>שאין פודים את הקדשים להאכילן לכלבים.</b> דבפסולי המוקדשים שנפדו כתיב תזבח ואכלת בשר, ודרשינן תזבח ולא גיזה, ואכלת ולא לכלביך, בשר ולא חלב:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>יש בקדשי מזבח.</b> שקדשי מזבח עושים תמורה. ודוקא בהמות של קדשי מזבח. אבל עופות ומנחות אין עושין תמורה. וקדשי בדק הבית אין עושין תמורה, לעיל בסוף פרק קמא ממעטינן לקדשי בדק הבית מקרא דלא עבדי תמורה:
+<b>משום פגול ונותר וטמא.</b> כולהו בשלמים כתיבי, ושלמים בכלל כל הקדשים היו, ולמה יצאו, להקיש אליהן, לומר לך מה שלמים מיוחדים קדשי מזבח, אף כל קדשי מזבח:
+<b>ולדן וחלבן אסור לאחר פדיונן.</b> חלבן, דכתיב בשר, ולא חלב. ולדן כגון דאיעבר לפני פדיונן ואוליד לאחר פדיונן, דלית להו תקנתא לאקרובינהו, דמכוח קדושה דחויה קא אתיא, לפרקינהו, לא אלימא מלתא למתפס פדיונן. אבל נתעברו לאחר פדיונן, כולד צבי ואיל נינהו ומותרים. ובקדשי בדק הבית אפילו איעבור קודם פדיונן מותרים, דלא אקדשינהו אלא לדמי ולא חמירא קדושתייהו כולי האי:
+<b>ואין נותנים מהם.</b> מקדשי מזבח:
+<b>לאומנים.</b> שבונים במקדש:
+<b>בשכרן.</b> שהם נוטלים שכר מקדשי בדק הבית, דאמר רחמנא (שמות כ״ה:ח׳) ועשו לי מקדש, לי משלי, דהיינו מקדשי בדק הבית:
+
+Mishnah 2
+
+<b>חל על הכל.</b> ואפילו בבהמה טמאה ובאבנים:
+<b>ומועלין בגידוליהן.</b> שהמקדיש בהמה לבדק הבית, מועל בחלבה. ואם הקדיש תרנגולת, מועל בביצתה. משא״כ בקדשי מזבח, שחלב של מוקדשים וביצת תורים לא נהנים ולא מועלים:
+<b>ואין בהן הנאה לכהנים.</b> אבל בקדשי מזבח יש מהם שהבשר נאכל לכהנים ויש מהן שנהנין בעור:
+
+Mishnah 3
+
+<b>אין משנין אותן מקדושה לקדושד.</b> קדשי מזבח לא יעשה שלמים עולה, ולא עולה שלמים, וכן הקדש לבדק ההיכל אין משנין אותו לבדק המזבח, וכל כיוצא בזה:
+<b>ומקדישין אותן.</b> אקדשי מזבח קאי:
+<b>הקדש עילוי.</b> כגון אם אמר על עולה הרי זו לבדק הבית, מעלין אותה בדמים לפי מה שיש לו בה ונותן לגזבר כדתנן בערכין, מחרים אדם את קדשיו, אם נדר נותן דמיהן, ואם נדבה נותן את טובתן. כלומר, אם בהמה זו היתה נדר כגון דאמר הרי עלי עולה והפריש זו לנדרו, כיון דאם מתה או נגנבה חייב באחריותה נמצאת כולה שלו, ונותן כל דמיה לחרם לכהן. והוא הדין נמי אם התפיס לבדק הבית קדשי מזבח. ואם נדבה, יאמר הרי זו עולה, דאם מתה אינו חייב באחריותה, נמצא שאין לו חלק בה אלא טובת הנאה דרשאי ליטול דבר מועט כדי שיתן עולה זו לבן בתו כהן, ואותה טובת הנאה נותן לבדק הבית:
+<b>ומחרימין אותן.</b> אם החרים קדשי מזבח, נותן לכהן את העילוי כדפרישית. אבל קדשי בדק הבית שהתפיסן בין לקדשי מזבח בין לחרמי כהנים, לא עשה ולא כלום, שאינן שלו ואין אדם מקדיש דבר שאינו שלו. כך כתב רמב״ם:
+<b>ואם מתו.</b> קדשי מזבח, אפילו לאחר שהוממו, אבל עדיין לא נפדו:
+<b>יקברו.</b> ואינו יכול לפדותן ולהאכילן לכלבים. ואפילו למאן דאמר פודין את הקדשים להאכילן לכלבים, הני מילי כשנטרפה דאפשר לה בהעמדה והערכה, אבל משמתו דאי אפשר לקיים בהו והעמיד והעריך, אין פודין אותן:
+<b>ר׳ שמעון אומר קדשי בדק הבית אם מתו יפדו.</b> קסבר ר׳ שמעון דלא נאמר והעמיד והעריך אלא בקדשי מזבח ולא בקדשי בדק הבית. ואין הלכה כר׳ שמעון:
+
+Mishnah 4
+
+<b>ואלו הן הנקברים.</b> משום דאיסורי הנאה נינהו:
+<b>הפילה שליא תקבר.</b> דאין שליא בלא ולד:
+<b>ושער נזיר.</b> טמא. דאילו שער נזיר טהור כשמגלח ביום מלאת ימי נזרו, בשריפה הוא ולא בקבורה:
+<b>חולין שנשחטו בעזרה ישרפו.</b> משום דמחלפי בקדשים שאירע בהם פסול טומאה או פסול נותר, וטעו למימר בהו נמי יקברו, ואנן ילפינן מדכתיב בחטאת באש תשרף, לימד על כל פסולים שבקודש בשריפה, הלכך חולין שנשחטו בעזרה נמי בשריפה:
+<b>וכן חיה שנשחטה בעזרה.</b> ואע״ג דחיה ליכא למגזר בה דלמא טעו לקבור קדשים פסולים דהא כולי עלמא ידעי דחיה במוקדשים ליכא ולא אתי לאחלופי, אפילו הכי תשרף. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>חמץ בפסח.</b> מתניתין ר׳ יהודה היא, דאמר [פסחים כ״ח ע״ב] נותר בבל תותירו וחמץ בבל תותירו, מה נותר בשריפה אף חמץ בשריפה. ואינה הלכה:
+<b>ותרומה טמאה.</b> דכתיב (במדבר י״ח:ח׳) ואני הנה נתתי לך את משמרת תרומתי, בשתי תרומות הכתוב מדבר, אחת תרומה טהורה ואחת תרומה טמאה, וכתיב לך, שלך תהא להסיקה תחת תבשילך:
+<b>ערלה.</b> מכלאי הכרם גמר, וכלאי הכרם דכתיב (דברים כ״ב:ט׳) פן תקדש, תוקד אש:
+<b>את שדרכו לישרף.</b> אערלה וכלאי הכרם קאי, אוכלים של ערלה ושל כלאי הכרם שדרכן לישרף ישרפו, משקין שאין דרכן לישרף יקברו:
+<b>ומדליקין בפת ובשמן של תרומה.</b> משום דכלל תרומה טמאה עם חמץ בפסח וערלה וכלאי הכרם דאיסורי הנאה נינהו, כי היכי דלא תטעי לומר שגם תרומה טמאה אסורה בהנאה, הדר תנא ומדליקין ליהנות בפת ובשמן של תרומה טמאה:
+
+Mishnah 6
+
+<b>חוץ לזמנן.</b> על מנת לאכלן חוץ לזמנן או חוץ למקומן:
+<b>ישרפו.</b> מדכתיב בחטאת באש תשרף, לימד על כל פסולים שבקודש שהן בשריפה:
+<b>אשם תלוי.</b> אם שחטו וקודם זריקת דמו נודע לו שלא חטא, דהשתא הוי חולין בעזרה:
+<b>חטאת העוף הבאה על הספק.</b> כגון אשה שהפילה ספק ולד ספק רוח, כיון דחטאת יולדת מן העוף הוא כדכתיב (ויקרא י״ב:ו׳) ובן יונה או תור לחטאת, מביאתה על הספק, דהואיל ואינה נקטרת לא איכפת לן אי זרק דם על הספק, ואינה נאכלת, דשמא לאו ולד הוה וחולין היא זו ונבילה, דאין חולין נאכלים במליקה, ותשרף דהויא כשאר קדשים פסולים:
+<b>יטילנה לאמה.</b> אמת המים היתה עוברת בעזרה ויוצאת לנחל קדרון. ואיידי דעוף רך הוא מתמקמק ויוצא בקילוח המים:
+<b>כל הנשרפין לא יקברו.</b> דלמא חפר אינש ומשכח להו ואכיל להו:
+<b>וכל הנקברין לא ישרפו.</b> משום דכל הנקברים אפרן אסור. וכל הנשרפין כגון חמץ ותרומה וכלאים, אפרן מותר לכיבוס בגדים. וכן כל הנשרפין דהקדש, נמי אפרן מותר, חוץ מתרומת הדשן דכתב ביה רחמנא (שם ו׳) ושמו אצל המזבח. ותניא, ושמו, בנחת. ושמו, כולו. ושמו, שלא יפזר:
+<b>רבי יהודה אומר כו׳.</b> ואין הלכה כרבי יהודה בכל הנך תלתא בבי דמתניתין.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Temurah/Hebrew/merged.txt
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@@ -0,0 +1,339 @@
+Bartenura on Mishnah Temurah
+ברטנורא על משנה תמורה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Temurah
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה תמורה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הכל ממירין.</b> הכל מתפיסין בקדושת תמורה, שתופסת קדושת תמורה בבהמת חולין, אם אמר זו תחת זו של הקדש. בין על פי אנשים בין על פי נשים, כגון אם המירה אשה תופסת קדושת תמורה על פיה. והכל דתנינן הכא, לאתויי יורש שאם המיר בקרבן שהפריש מורישו בחייו, תמורתו תמורה: 
+<b>לא שאדם רשאי להמיר</b> דהא כתיב לא ימיר:
+<b>מומר.</b> נתפסת עליה קדושה ושתיהן קדושות:
+<b>וסופג את הארבעים.</b> לוקה על לאו דלא ימיר, ואע״ג דלאו שאין בו מעשה הוא. דקיי״ל כל לאו שאין בו מעשה אין לוקין עליו חוץ מנשבע ומימר ומקלל את חברו בשם: ואם תאמר, לאו הניתק לעשה הוא, דכתיב והיה הוא ותמורתו יהיה קודש, ואין לוקין על לאו הניתק לעשה. יש לומר, דשאני הכא שהלאו כולל יותר מן העשה שבו, שכל מימר לוקה ואין כל מימר עושה תמורה, שהרי שותפים וצבור אין עושין תמורה, וכיון דאין העשה שוה ללאו לא מקרי לאו הניתק לעשה:
+<b>הכהנים ממירין את שלהן.</b> קרבנות שהפריש הכהן להקריב לעצמו, אם המיר בו הכהן מתפיס בתמורה:
+<b>לא בחטאת ולא באשם.</b> שנתן לו ישראל שיקריב לו, אם המיר בו הכהן אין עושה תמורה על ידו, דהא אין לו חלק בו, אלא משעת הקטרת אימורין ואילך זוכה בבשר, ואין אדם מתפיס בדבר שאינו שלו:
+<b>ולא בבכור.</b> שנתן לו ישראל:
+<b>וכי מפני מה אין הכהנין ממירים בבכור.</b> והלא כולו של כהן הוא ומחיים נותנים לו ואין ישראל מתכפר בו:
+<b>מה חטאת ואשם אין ממירין.</b> דהא ודאי פשיטא לן דאין הכהנים זוכים בהן אלא מהקטרת אימורין ואילך:
+<b>מה לי אינו ממיר בחטאת ואשם.</b> כלומר, דין הוא שאין כהנים ממירין בחטאת ואשם כו׳:
+<b>והיה הוא ותמורתו.</b> מקיש תמורה להקדש עצמו:
+<b>היכן קדושה חלה.</b> על ההקדש, בבית בעלים:
+<b>אף תמורה.</b> לא תחול אלא בבית בעלים, אבל בבית כהן לא חיילא לגמרי, הלכך אין כהן ממיר בבכור. אבל ישראל אם המיר בו, נתפס בקדושה, שהרי ברשותו חלה הקדושה על הבכור. והלכה כר׳ עקיבא:
+
+Mishnah 2
+
+<b>ממירין מן הבקר על הצאן וכו׳</b> דכתיב בהמה בבהמה, וצאן ובקר זכרים ונקבות כולהו בהמה מקרו:
+<b>טוב ברע.</b> טוב של חולין לא ימיר אותו ברע של קודש, ואם המר ימיר וגו׳, אלמא בעלי מומין עבדי תמורה. ואבעל מום חיילא תמורה, דכתיב או רע בטוב, דמשמע בעל מום של חולין בתם של קודש:
+<b>ואיזהו טוב ברע.</b> כלומר, איזהו רע של קודש דעביד תמורה, כל שקדם הקדשו את מומו. אבל קדם מומו את הקדשו דלא חלה עליו קדושה, לא עביד תמורה. מדהוה מצי למכתב לא ימיר טוב ברע או רע [בו], והוה משמע [או רע] לא ימיר לא בטוב ולא ברע, בטוב בתרא דכתב רחמנא למה לי, לומר לך טוב מעיקרו, שבשעה שהוקדש היה תם ושוב נפל בו מום, עושה תמורה. רע מעיקרו, שנפל בו מום קודם שהוקדש, אין עושה תמורה:
+<b>ממירין אחד.</b> של חולין בשנים של קודש, כגון שאמר הרי זו תחת אלו:
+<b>ושנים.</b> דחולין באחד דקודש, כגון הרי אלו תחת זו:
+<b>מה הוא מיוחד.</b> דכתיב הוא. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>אברים בעוברים.</b> אברים דחולין בעוברים דקודש. שאם אמר תהא רגל בהמה זו תמורת עובר קודש שבמעי בהמה זו, אין הקדושה חלה על האבר:
+<b>ולא עוברים באברים.</b> שאם אמר הרי עובר שבבהמת חולין זו תמורת רגל של בהמת קודש זו, אין העובר קדוש: 
+<b>ולא עוברים ואברים</b> של חולין, בשלימים דקודש: 
+<b>ולא שלימים</b> דחולין, בעוברים ואברים של קודש:
+<b>ממירין אברים בשלימים.</b> אמר הרי רגל בהמת חולין זו תמורת בהמת קודש זו, חלה תמורה על האבר ופשטה לה בכל הבהמה והויא תמורה כולה וקריבה:
+<b>ולא שלימים בהן.</b> דאין כח באבר אחד של בהמת קודש לעשות תמורה:
+<b>והלא במוקדשין.</b> בתחלת ההקדש כשאומר רגלה של זו עולה:
+<b>כולה עולה.</b> כדילפינן מקרא דכתיב (ויקרא כ״ז:ט׳) כל אשר יתן ממנו לה׳ יהיה קודש, כשהוא אומר יהיה קודש, לרבות את כולה. והלכה כתנא קמא:
+
+Mishnah 4
+
+<b>אין המדומע מדמע אלא לפי חשבון.</b> סאה של תרומה שנפלה לפחות ממאה חולין ונדמעו, ונפל מן המדומע למקום אחר, בעינן מאה מן החולין לפי מה שיש תרומה בסאה זו של דמוע, ולא בעינן מאה סאה כנגד כל אותה סאה של דמוע, שאינה נחשבת כולה תרומה לאסור חולין שניים:
+<b>ואין המחומץ מחמץ אלא לפי חשבון.</b> עיסה של חולין שנתחמצה בשאור של תרומה הרי כולה אסורה לזרים. ואם נפל מאותה עיסה לתוך עיסה אחרת של חולין וחמצתה, אינה אוסרתה אלא לפי חשבון שאור של תרומה שנתערב בה, ולא מתסרא אחרונה אלא אם כן נפל בה מן הראשונה שיעור גדול כל כך שיש בשאור של תרומה המעורב בה כדי לחמץ האחרונה בלא צירוף החולין המדומעים:
+<b>ואין המים שאובים פוסלים את המקוה אלא לפי חשבון.</b> מקוה שיש בו אחד ועשרים סאים מי גשמים, ממלא בכתף תשעה עשר סאין ופותקן למקוה דרך המשכה והן טהורים. ואע״ג דשלשה לוגין מים שאובין פוסלין את המקוה, השאיבה כשרה כשהיא דרך המשכה והיה שם בראשונה רוב שיעור מקוה שהוא עשרים ואחד סאין מי גשמים. והיינו לפי חשבון, דאין השאובים פוסלים המקוה כשהן דרך המשכה אלא אם כן הן עשרים סאים מים שאובים, שאין שם רוב שיעור מקוה ממי גשמים. כך נראה פירוש משנה זו, וכן פירשתיה במסכת תרומות פרק סאה תרומה. אבל בגמרא הכי פירושא, לפי חשבון כלים, שאין שלשה לוגין מים שאובין פוסלים את המקוה אלא אם כן נפלו למקוה משלשה כלים או פחות, אבל אם נפלו מארבעה כלים, או יותר אינן פוסלים, והיינו דקאמר ואין מים שאובים פוסלים את המקוה אלא לפי חשבון, שמחשבים הכלים שמהן נפלו שלשה לוגין מים למקוה, ומונין אותן, אם הם שלשה כלים או פחות פוסלים את המקוה. ואם משלשה כלים ולמעלה, אין פוסלין. ומתניתין רבי יוסי בן חוני היא דהוא סבר שלשה לוגין שנפלו מיותר משלשה כלים אין פוסלין, ואינה הלכה:
+
+Mishnah 5
+
+<b>אין מי חטאת נעשים מי חטאת אלא עם מתן אפר.</b> בשעה שנותן את האפר נעשים מי חטאת, והלכך בעינן שיהיו מים תחילה בכלי ואח״כ אפר. אבל נתן אפר תחילה ואח״כ מים, פסול, דהא לא היו שם מים בשעת מתן אפר כדי שיעשו מי חטאת, ותו לא מיעבדי מי חטאת. וקרא דכתיב (במדבר י״ט:י״ז) ונתן עליו מים חיים, לא שיתן המים על האפר, דהא כתיב מים חיים אל כלי, דמשמע המים נתונים אל הכלי ולא אל [האפר], אלא, ונתן עליו, להזהיר שאחר שיתן [האפר] על המים יערבם באצבעו יפה ויחזיר המים שתחתיו עליו:
+<b>אין בית הפרס עושה בית הפרס.</b> שדה שנחרש בה קבר, אם חזר וחרש בית הפרס ושדות שסביבותיו, לא מחזקינן לשאר שדות כבית הפרס ולומר שהמחרישה הוליכה העצמות לשדות שסביבותיה, דקבר אחד לא עביד בית הפרס. אלא כל אותה שדה שאבד בה הקבר שאין ידוע היכן הוא, ומלוא מענה לכאן ומלוא מענה לכאן לאותו דרך שרגילים בני הבקעה לחרוש שדותיהן, אם למזרח ומערב או צפון ודרום, דשמא לאחד משני ראשיה היה הקבר ומשם נתגלגל העצם לתוך אחת מן השדות שמכאן ומכאן, וכן שיערו חכמים דמלוא המענה ראויות העצמות ליגלגל על ידי המחרישה, טפי לא. וכמה מלוא מענה מאה אמה:
+<b>אין תרומה אחר תרומה.</b> השותפים שתרמו זה אחר זה, תרומת הראשון אינה תרומה, דכיון שחזר השני ותרם, גלי דעתיה דלא ניחא ליה בתרומת הראשון, והוי ליה ראשון תורם שלא מדעת חבירו, וכן השני. ומתניתין רבי עקיבא היא, ואינה הלכה. אלא אם תרם הראשון כשיעור דהיינו אחד מחמשים, אין תרומת השני תרומה. ואם לא תרם הראשון אלא בעין רעה, כגון שתרם אחד מששים, תרומת השני תרומה:
+<b>ואין תמורה עושה תמורה.</b> דאמר קרא ותמורתו יהיה קודש, ולא תמורת תמורתו:
+<b>ולא הולד עושה תמורה.</b> דאמר קרא והיה הוא, ולא הולד:
+<b>רבי יהודה אומר הולד עושה תמורה.</b> דאמר קרא יהיה, לרבות את הולד. ורבנן סברי, יהיה, לרבות שוגג כמזיד, שאם סבר [להמיר] שחור [והמיר] את הלבן, דגבי קדשים לא קדיש משום דהוי הקדש בטעות, וגבי תמורה קדיש. והלכה כחכמים. ומיהו אע״ג דאין תמורה עושה תמורה, קיימא לן ממירין וחוזרין וממירין בבהמה אחת, ואפילו כמה בהמות על בהמה אחת של הקדש, בין בבת אחת בין בזה אחר זה, כולן תמורה:
+
+Mishnah 6
+
+<b>שלא נאמר אלא בבהמה.</b> ואם המר ימיר בהמה בבהמה:
+<b>קדשי בדק הבית אין עושין תמורה.</b> דגבי תמורה כתיב קרבן, וקדשי בדק הבית לא איקרו קרבן:
+<b>אמר ר׳ שמעון הלא המעשר בכלל היה.</b> ר׳ שמעון סבירא ליה דקדשי בדק הבית אקרו קרבן, הלכך לא נפקא לן דלא עבדי תמורה אלא מהכא:
+<b>והלא מעשר בכלל היה.</b> בכלל כל הקדשים דעבדי תמורה:
+<b>ולמה יצא.</b> דכתיב בדידיה דעושה תמורה, דכתיב גבי מעשר לא יבקר בין טוב לרע ולא ימירנו:
+<b>מה מעשר קרבן יחיד.</b> ועושה תמורה, אף כל קרבן יחיד עושה תמורה:
+<b>יצאו קרבנות צבור.</b> והשותפין. דמעשר ליתיה בשותפות, כדאמרינן בפרק בתרא דבכורות [דף כ״ו], יהיה לך ולא של שותפות:
+<b>יצאו קרבנות בדק הבית.</b> דאע״ג דאקרו קרבן כדכתיב (כמדבר ל״א) ונקרב את קרבן ה׳ איש אשר מצא כלי זהב, אינו קרבן מזבח כמעשר. ורבנן דאמרי לעיל קדשי בדק הבית לא אקרו קרבן, סברי, נהי דקרבן ה׳ אקרו, קרבן לה׳ לא אקרו כשאר קרבנות מזבח:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>יש בקרבנות היחיד.</b> וקרבנות הצבור אין נוהגים אלא בזכרים. דרובן עולות, ועולה זכר הוא, ואין מביאין שלמים אלא כבשי עצרת דזכרים הן, וחטאת שלהן נמי כתיב בכולהו שעיר חטאת אחד:
+<b>קרבנות היחיד חייבין באחריותן.</b> כלומר, יש מאותן שקבוע להן זמן שאפילו עבר זמנן חייב להקריבם, כגון עולת יולדת וקרבנות מצורע, אם עבר שמיני שלו חייב להקריבם לאחר זמן. אבל קרבנות צבור שיש להם זמן, אם עבר זמנן בטל קרבנן:
+<b>משקרב הזבח.</b> שאם קרב הזבח בזמנו ולא קרבו נסכיו עמו, חייבין להקריבם אפילו מכאן ועד עשרה ימים. דכתיב בפרשת פנחס בכולהו ומנחתם ונסכיהם לפרים, לומר לך מנחתם ונסכיהם של קרבנות צבור קרבים אפילו בלילה ואפילו למחר, אם קרבו קרבן בזמנו ולא נזדמנו להם מנחות ונסכים, מקריבין אותן כשיזדמנו להן אפילו לאחר כמה ימים:
+<b>חביתי כהן גדול.</b> דוחין שבת וטומאה. דכתיב בהו מנחת תמיד, הרי לך כמנחה של תמידין שדוחה שבת וטומאה. דבתמיד כתיב במועדו, ואמרינן במועדו אף בשבת, אף בטומאה, שאם היו רוב הכהנים טמאים עושים אותו בטומאה:
+<b>פר יוה״כ.</b> פרו של כהן גדול:
+<b>אלא שזמנן קבוע</b> כלומר, אין הטעם תלוי אלא בקביעות הזמן, דכל קרבן שזמנו קבוע ואם עבר הזמן אין לו תשלומים, דוחה שבת וטומאה. והלכה כרבי מאיר:
+
+Mishnah 2
+
+<b>חטאת היחיד שכיפרו בעליו.</b> שאבדה ונתכפר באחרת ואח״כ נמצאת הראשונה:
+<b>ושל צבור.</b> שכיפרו באחרת:
+<b>אינן מתות.</b> דחטאות המתות הלכה למשה מסיני היא, וסבירא ליה לתנא קמא דליחיד גמירי ולא לשל צבור:
+<b>רבי יהודה אומר ימותו.</b> דבשל צבור נמי גמירי:
+<b>אמר ר׳ שמעון מה מצינו.</b> כלומר, קיימא לן חמש חטאות מתות, שמתו בעליה, ושכיפרו בעליה באחרת, ושעברה שנתה, וולד חטאת, ותמורת חטאת. וכי היכי דתלת מינייהו לאו בצבור גמירי, דהא לא משכחת להו בקרבנות צבור, ולד חטאת לא משכחת לה בצבור שאין חטאת נקבה בצבור, ותמורת חטאת נמי אין קרבן צבור עושה תמורה, ושמתו בעליה אין צבור מתים:
+<b>אף שכיפרו בעליה ושעברה שנתה.</b> אע״ג דאפשר דמשתכחי בצבור, לא גמירי דמתות:
+<b>ביחיד דברים אמורים, דמתות, אבל לא בצבור.</b> והלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>ואין תמורה עושה תמורה.</b> דתמורתו אמר רחמנא ולא תמורת תמורתו:
+<b>אברים ועוברים לא ממירים.</b> דבהמה בבהמה כתיב:
+<b>על בעלת מום קבוע.</b> שאם המיר בהמת חולין בעלת מום בבהמה תמימה של הקדש, חלה עליה קדושה חמורה כל כך שאם יפדוה לא תצא לחולין ליגזז וליעבד אלא כדין קדשים שקדם הקדשן את מומן שכשפודין אותן אין בהן היתר גיזה ועבודה אלא היתר אכילה, משא״כ בקדשים שאם קדם מומן להקדישן יוצאין לחולין ע״י פדיון ליגזז וליעבד, אבל בתמורה גלי קרא טוב ברע או רע בטוב, לא הפריש בין תם לבעל מום:
+<b>עשה שוגג כמזיד בתמורה.</b> שאם סבור לומר שור שחור שיצא מביתי תחילה יהא תמורה תחת זו, ויצא מפיו שור לבן, גבי תמורה קדיש ולוקה, דגלי ביה קרא יהיה קודש, לרבות שוגג כמזיד. אבל בכהאי גונא לקדשים, אם בעל מום הוא, למזבח לא קדיש ואינו לוקה, דהקדש טעות אינו הקדש:
+<b>הכלאים.</b> הבא מתיש ורחל:
+<b>לא קדשים.</b> בתמורה. ואע״ג דתמורה חלה קדושתה על בעל מום קבוע, אינה חלה על אלו:
+<b>ולא מקדישים.</b> אחרים בתמורה, אם קדשים הם. וטריפה משכחת לה שהיא קדושה, כגון שהקדיש בהמה ואח״כ נטרפה, ובזו הוצרך לומר דאע״פ שקדושה היא, אין עושה תמורה. אבל כלאים וטומטום ואנדרוגינוס, מתחלת ברייתן נתקלקלו ואי אתה מוצא בהן קדושה אלא בולדי קדשים, שקדשה אמם קודם שנתעברה, דהשתא מאליהן קדשים, דירך אמן הן, ובהן הוצרך לומר דאין עושין תמורה. ואליבא דר׳ יהודה דאמר בשאר ולד קדשים עושה תמורה. ולא דמו לבעל מום, דבעל מום יש במינו קרבן אבל הנך אין במינן קרבן וחשיבי כבהמה טמאה שאינה עושה תמורה. וכרבי יוסי ברבי יהודה וכרבי אלעזר קיימא לן, דליכא מאן דפליג עלייהו בהא:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אלו קדשים.</b> וולד ולדן עד סוף העולם. בגמרא פריך, כיון דתני וולדן, ולד ולדן עד סוף העולם למה לי. משום דשמעיה תנא דידן לר׳ אליעזר דאמר לקמן ולד שלמים לא יקרב שלמים, משום הכי תנא ולד ולדן עד סוף העולם, כלומר, לא מיבעיא בולדן דלא מודינא לך, אלא אפילו עד סוף העולם לא מודינא לך:
+<b>ולד שלמים לא יקרב שלמים.</b> אלא כונסו לכיפה ומת. מדרבנן. משום גזירה, דאי אמרת ולד שלמים יש לו תקנה, אתי לשהויי לאם עד שתלד ויגדל עדרים מן הולדות ואתו בהו לידי גיזה ועבודה:
+<b>לא נחלקו על ולד ולד שלמים.</b> מודים חכמים לר׳ אליעזר בולד ולד שלמים דלא יקרב, שמחשבתו ניכרת מתוך מעשיו דלגדל עדרים בעי. ופסק ההלכה כתנא קמא שולד (ולד) ולדן עד סוף העולם הרי אלו כשלמים:
+<b>העיד רבי יהושע וכו׳</b> דלא כר׳ אליעזר. ועדות זה אמת והלכה:
+<b>ואכלנו ולדה שלמים בחג.</b> בחג השבועות קאמר, שאם היה ממתין ומצפה לחג הסוכות, נמצא עובר בעשה, שנאמר (דברים י״ב:ה׳-ו׳) ובאת שמה והבאתם שמה, דמשמע ברגל ראשון שתבוא שמה, תביא כל נדרים שעליך. מיהו בלאו דלא תאחר אינו עובר עד שיעברו עליו שלש רגלים:
+
+Mishnah 2
+
+<b>הרי אלו כתודה.</b> אימוריהן קרבים על גבי המזבח והבשר נאכל ליום ולילה:
+<b>ובלבד שאינן טעונין לחם.</b> דכתיב על לחם התודה, התודה עצמה טעונה לחם, ולא ולדה ותמורתה טעונים לחם:
+<b>תמורת עולה.</b> כגון המיר זכר בעולה:
+<b>וולד תמורתה.</b> כגון המיר נקבה בעולה, דנקבה מתקדשת בתמורת עולה, וילדה התמורה זכר:
+
+Mishnah 3
+
+<b>ויביא בדמיו עולה.</b> ורישא דקתני הרי אלו כעולה גבי ולד של תמורה, משום דהקדש ראשון שבאו אלו כולם מכוחו הוא קרב, דזכר הוא. אבל הכא במפריש נקבה לעולה, הקדש ראשון שכולם באים מכוחו נקבה היא ואינה קריבה, הלכך אינו כעולה אלא ימכר ויביא בדמיו עולה:
+<b>המפריש נקבה לאשם.</b> ואין אשם בא מן הנקבה:
+<b>תרעה עד שתסתאב.</b> עד שיפול בה מום. ובגמרא פריך, ותמכר בלא מום, דהואיל ולא חזיא למלתיה מום גמור הוא זה ולא קדשה אלא לדמי, ותמכר מיד ויביא בדמיה אשם. ומשני, הואיל ונחת לה קדושת דמים, נחתה לה נמי קדושת הגוף להא מלתא דבעינן מום:
+<b>אם קרב אשמו.</b> ותו לא צריך לאשם:
+<b>יפלו דמיה לנדבה.</b> לשופרות שבמקדש שמהן היו נוטלים להביא לנדבת צבור: 
+<b>תמכר שלא במום</b> דהואיל ולא חזיא לאשם אין לך מום גדול מזה, ולא קדשה קדושת הגוף ותמכר מיד ויביא בדמיה אשם. ואע״ג דגבי מפריש נקבה לעולה לא פליג ר״ש דבעיא מום, התם הוא דאיכא שם עולה בנקבה, דאשכחן עולת נקבה בעוף, אבל אשם נקבה לא מצינו, הלכך היינו מומא ולא קדשה אלא לדמי. ואין הלכה כרש:
+<b>תמורת אשם וכו׳</b> כולן ירעו, דהלכה היא כל שבחטאת מתה באשם רועה, ותמורת חטאת מתה:
+<b>ימותו.</b> דאית ליה לר״א כחטאת כאשם, מה בחטאת מתה אף באשם מתה:
+<b>יביא בדמיהן עולות.</b> דמותרות לנדבת יחיד אזלי ולא לנדבת צבור:
+<b>אשם שמתו בעליו או שכיפרו בעליו באחר.</b> דבחטאת תמות, ובאשם ירעה עד שיסתאב:
+
+Mishnah 4
+
+<b>והלא אף הנדבה עולה.</b> פירושי קמפרש מאי בינייהו:
+<b>בזמן שהיא באה חובה.</b> שהיא מוטלת על היחיד להקריבה. סומך עליה כו׳:
+<b>ואם היה כהן.</b> אותו שהפריש אשם ונתכפר באחר ונתקו לראשון ברעייה:
+<b>עבודתה ועורה.</b> של עולה הקנויה מדמי אותו אשם, שלו היא, שהוא עצמו מקריבה ונוטל העור, ואפילו אינו מן המשמר של אותה שבת:
+<b>אינו סומך עליה.</b> דנדבת צבור אין בהם סמיכה:
+<b>ואע״פ ששהוא כהן עבודתה ועורה לאנשי משמר.</b> שהרי של צבור הוא ואין כהן של משמר אחר רשאי להקריב, דכתיב (דברים י״ח) לבד ממכריו על האבות, מה שמכרו האבות זה לזה, טול אתה את שבתך ואני אטול את שבתי. והלכה כדברי חכמים:
+
+Mishnah 5
+
+<b>הרי אלו כבכור וכמעשר.</b> כקדושת בכור ומעשר בהמה, שאין נשחטים באיטליס, דהיינו בשוק שמוכרין בו הבשר, אפילו לאחר שנפל בהן מום ונפדו:
+<b>חוץ מהבכור והמעשר.</b> מפני שאין הנאה להקדש במכירה, דדמי בכור לכהן, ודמי מעשר לבעלים, ומשום הנאה דידהו לא מזלזלינן בקדשים:
+<b>ובאין מחוצה לארץ לארץ חוץ מן הבכור ומן המעשר.</b> שאינן באים לכתחלה מחוצה לארץ, כדמפרש טעמא לקמן. אבל אם באו תמימים יקרבו:
+<b>לבעלים.</b> בכור לכהן, ומעשר לישראל:
+<b>אמר ר׳ שמעון מה טעם.</b> שהבכור והמעשר אינן באין מחוצה לארץ כשאר קדשים:
+<b>שבכור ומעשר יש להם פרנסה במקומן.</b> יש להם תקנה במקומן שירעו עד שיסתאבו ויאכלו במומן לבעלים:
+<b>ושאר כל הקדשים.</b> אע״פ שנפל בהן מום הרי הן בקדושתן, וצריך אתה לפדותן ולהעלות דמיהן ולהקריבן, והואיל וסופן להעלות דמיהן, יעלו הן עצמן ויקרבו. ופסק ההלכה, דבכור ומעשר שעלו מחוצה לארץ תמימים לא יקרבו, דכתיב (דברים י״ד:כ״ג) ואכלת לפני ה׳ אלהיך וגו׳ מעשר דגנך תירושך ויצהרך ובכורות בקרך וצאנך, ממקום שאתה מעלה מעשר ודגן אתה מעלה בכור, וממקום שאין אתה מעלה מעשר דגן, אין אתה מעלה בכור. ומעשר בהמה נמי אתקש למעשר דגן:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>ולד חטאת.</b> שעברה שנתה. לא חזיא להקריבה חטאת, דבת שנתה כתיב. מיהו משום האי פסולא לחודיה אינה מתה, אלא תרעה עד שתסתאב עד דאיכא תרתי לריעותא, שעברה שנתה ואבדה, או שאבדה ונמצאת בעלת מום. והכי מתרץ למתניתין בגמרא, דהאי ושאבדה דקתני, עולה לכאן ולכאן, והכי קאמר, שעברה שנתה ואבדה, ושאבדה ונמצאת בה מום:
+<b>אם משכיפרו הבעלים.</b> אם לאחר שנמצאת זאת כיפרו הבעלים באחרת:
+<b>תמות.</b> ואפילו לרבנן דפליגי עליה דרבי לקמן בפרקין ואמרי דאין חטאת מתה אלא שנמצאת לאחר שנתכפרו הבעלים, בהא מודו, הואיל ואיכא תרתי לריעותא, דעברה שנתה ואבדה, או אבדה ונמצאת בעלת מום. אבל אבדה לחודה, הואיל ונמצאת קודם כפרה, אע״ג שלאחר שנמצאת נתכפרו הבעלים באחרת, אינה מתה אלא תרעה:
+<b>לא נהנים.</b> מדרבנן:
+<b>ולא מועלין.</b> אם נהנו מהן, פטורים מקרבן מעילה. דכיון דלא היא ולא דמיה קרבים, אזלא קדושתה:
+<b>ואם עד שלא כיפרו הבעלים.</b> שלא רצו להתכפר באחרת:
+<b>תרעה עד שתסתאב.</b> ואעברה שנתה קאי. דאותה שאבדה ונמצאת בעלת מום, תמכר מיד ויביא בדמיה אחרת:
+<b>ועושה תמורה.</b> הואיל ודמיה עומדים ליקרב. דדבר העומד כדי שירעה ויסתאב עושה תמורה:
+
+Mishnah 2
+
+<b>ואח״כ נמצאת הראשונה תמות.</b> דהוי חטאת שנתכפרו בעליה באחרת:
+<b>ילכו לים המלח.</b> כל היכא דאי הויא חטאת הויא מתה, מעות נמי אזלי לים המלח:
+
+Mishnah 3
+
+<b>יביא מאלו ומאלו.</b> יערבם יחד. דכיון דמתרווייהו מייתי, לא הוי חטאת שנתכפרו בעליה באחרת אבל אי הוה מייתי מחד מנייהו, מדחו אחריני, דהוו להו דמי חטאת שכיפרו בעליה באחרת:
+<b>והשאר יפלו לנדבה.</b> דהוו כשאר מותרות של חטאת דאזלי לנדבה:
+<b>והרי חטאת בעלת מום.</b> אבל אם חטאת תמימה, תיקרב היא והמעות ילכו לים המלח, הואיל וכיפרו הבעלים באחרת. וכל הנך אליבא דרבי דאמר אבודה בשעת הפרשה כגון הנך מעות דנמצאו קודם כפרה, אזלי לים המלח:
+<b>והשניה תמות דברי רבי וחכמים אומרים כו׳</b> הכל מודים במתכפר בשאינה אבודה, שאבודה מתה. לא נחלקו אלא במתכפר באבודה, דרבי סבר המפריש לאבוד כאבוד דמי, כלומר המפריש תחת קרבן אבוד, דינו כאבוד. וכי היכי דאם נתכפר בשאינו אבוד, האבוד הנשאר כשימצא דינו שימות. הכי נמי כי נתכפר באחד מהן ואפילו באבודים, ילכו שאינן אבודים לים המלח. ורבנן סברי, לא אמרינן המפריש לאבוד כאבוד דמי. ודוקא המתכפר בשאינה אבודה והאבודה נשארה, האבודה מתה ואע״פ שנמצאת קודם כפרה. אבל אם נתכפר באבודה ונשארה שאינה אבודה, אינה מתה, אלא תרעה עד שתסתאב. והלכה כחכמים:
+
+Mishnah 4
+
+<b>מוכרה ויביא בדמיה אחרת.</b> דמכי מכרה לאחר, חשיבה כאילו אינה בעולם. אבל כל זמן שהיא תחת בעלה בשעה שנתכפר באחרת, תמות. ורבי אלעזר ברבי שמעון סבר, כל זמן שהיא בעולם לאחר שנתכפרו הבעלים באחרת, בין שהיא תחת בעלה בין ביד אחרים, תמות. ואין הלכה כרבי אלעזר ברבי שמעון:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כיצד מערימין על הבכור.</b> להפקיעו מכהן ולהקריבו לחובתו:
+<b>ילדה זכר יקרב עולה.</b> דבכור לא קדיש אלא מרחם, וכיון דמעיקרא אתפסיה בקדושה אחריתא, תו לא חיילא עליה קדושת בכורה:
+<b>ואם נקבה זבחי שלמים.</b> לאו במבכרת מיירי, דאין הנקבה קדושה בבכורה דבעי לאערומי עלה. אלא בבהמת קדשים, דאם חטאת היא ונתעברה ורוצה להערים שלא ילך למיתה, דולד חטאת למיתה אזיל, ישנהו לקדושה אחרת. [וקמשמע לן] ולדות קדשים בהוייתן קדושים ולא במעי אמן, וכיון דעדיין לא קדשו קדושת אמן, מצי לארכובי עלייהו קדושה אחריתי, דלכי מתיליד לא הוי חטאת:
+
+Mishnah 2
+
+<b>ילדה שני זכרים.</b> בבהמת חולין מיירי. דאי בבהמת קדשים, היאך דאקדישה עולה להוי עולה, ואידך קאי בקדושתה דאמיה. אלא ודאי בבהמת חולין, ולפיכך האי דלא קדיש דמיו חולין. ומיהו על שניהם חלה קדושת עולה, דהא אמר אם זכר עולה, ומשום דאיהו לא נדר אלא חדא, הלכך יקרב האחד לנדרו והשני ימכר לצרכי עולה ודמיו חולין:
+<b>אין קדושה חלה עליהן.</b> דולדות קדשים בהוייתן הן קדושים ולא ממעי אמן, וכיון דהנך ביציאתן מן הרחם אינן ראויין להקרבה, לא קדשי. וחכמים פליגי על רבן שמעון בן גמליאל וסברי דולדות קדשים בקדושת אמן קיימי. ואין הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 3
+
+<b>האומר.</b> על ולדה של בהמה מעוברת:
+<b>ולדה של זו עולה והיא שלמים דבריו קיימין.</b> שהרי קדושת הולד קדמה. אבל אמר היא שלמים ברישא, לה ולכל דאית בה אקדשה, והוי כמקדיש שתי בהמות לשלמים, וכי הדר ואמר ולדה עולה, הוי הולד שלמים. והכא לא שייך למימר בהוייתן ובמעי אמן, דכי אמרינן בהוייתן ולא במעי אמן, הני מילי בהקדישה ולבסוף נתעברה, דאיהו לא אתפסיה לעובר שום קדושה, אלא מקדושת אמיה קא קדיש. אבל במקדיש מעוברת, חשיב עובר לקבולי קדושה. ור׳ מאיר אית ליה תפוס לשון ראשון: 
+<b>אם לכך נתכוין מתחלה</b> כשאמר היא שלמים לא נתכוין לולדה:
+<b>הואיל ואי אפשר לקרות שני שמות כאחת.</b> שאין הפה יכול לדבר שני דברים כאחת:
+<b>דבריו קיימין.</b> דאף בגמר דבריו אדם נתפס:
+<b>נמלך ואמר ולדה עולה.</b> אע״פ שחזר בו תוך כדי דבור ואמר ולדה עולה, לא אמר כלום, הואיל ובשעה שהקדיש אמו לשלמים לא נתכוין שיהיה הולד עולה. משום דקיימא לן כל תוך כדי דבור כדבור דמי, חוץ ממקדיש ומימר ומגדף ועובד עבודה זרה ומקדש ומגרש, דהנך ששה אין החזרה מועלת בהן אע״פ שחזר בו תוך כדי דבור. והלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>תמורת עולה תמורת שלמים.</b> גרסינן, ולא גרסינן ותמורת שלמים:
+<b>הרי זו תמורת עולה.</b> דתפוס לשון ראשון:
+<b>דבריו קיימין.</b> וחציה תמורת עולה וחציה תמורת שלמים. והאי דלא קאמר תמורת עולה ושלמים ואמר תמורה אתרווייהו, משום דסבר אי אמינא תמורת עולה ושלמים תהיה קדושה ולא קריבה, כדין האומר חציה עולה וחציה שלמים שהיא קדושה ואינה קריבה, וטעה בהכי וסבר אימר תמורה אכל חד וחד כי היכי דתהוי קדושה גמורה ליקרב, הלכך אע״ג דאמר כי האי לישנא, לתרווייהו אכוין, ותרעה עד שתסתאב ותמכר ויביא בדמי חציה עולה ובדמי חציה שלמים, ובהכי עסקינן כגון שהיו לפניו עולה ושלמים כשהמיר את זו בהן. והלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>תחת זו חליפת זו תמורת זו.</b> כולן לשון תמורה הן:
+<b>מחוללת.</b> לשון חילול הוא. ולא אמר כלום, שאין בהמת קודש תמימה יוצאה לחולין:
+<b>ואם היה הקדש בעל מום יצא לחולין.</b> אע״פ שאינו שוה כמו ההקדש בעל מום. דדבר תורה אפילו הקדש שוה מאה מנה שחללו על שוה פרוטה, מחולל. ואע״פ שיצא לחולין מן התורה, צריך לעשות דמים מדרבנן, כלומר, להשלים הדמים שלא יתאנה ההקדש. אבל מן התורה אין אונאה להקדש, דכתיב (ויקרא כ״ה:י״ד) אל תונו איש את אחיו, אחיו ולא הקדש:
+
+Mishnah 6
+
+<b>תחת חטאת או עולה.</b> סתם ולא אמר תחת חטאת זו או עולה זו:
+<b>לא אמר כלום.</b> דכתיב (שם כ״ז) לא יחליפנו ולא ימיר אותו, עד שיהיה ההקדש ידוע ומיוחד כשממיר בו:
+<b>תחת חטאת זו.</b> והיתה חטאת עומדת לפניו:
+<b>הרי אלו לעולה.</b> משמע לדמי עולה. דאי אינהו גופייהו בעי לאקרובי, הוה אמר הרי אלו עולה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>כל האסורין לגבי מזבח.</b> שהן פסולים להקרבה. וקחשיב להו ואזיל:
+<b>אוסרין בכל שהן.</b> ואפילו נתערבו אחד באלף כולן אסורים למזבח, אם אינו ניכר. וכולהו משכחת לה דאין ניכרים, חוץ מן הטריפה דלא משכחת לה שאינה ניכרת אלא כגון שנתערבה דרוסת הארי והזאב בנקובת הקוץ:
+<b>הרובע והנרבע והמוקצה והנעבד.</b> פסולין למזבח. דאמר קרא (ויקרא כ״ב:כ״ה) כי משחתם בהם מום בם, ותניא, כל מקום שנאמר משחתם אינו אלא ערוה ועבודה זרה. ערוה, דכתיב (בראשית ו׳:י״ב) כי השחית כל בשר את דרכו. עבודה זרה, דכתיב (דבריפ ד׳) פן תשחיתון ועשיתם לכם פסל. ורובע ונרבע דתנן במתניתין, כגון דרובע או נרבע על פי עד אחד או על פי הבעלים, דאינה נסקלת בכך אבל פסולות הן לקרבן:
+<b>מוקצה.</b> בהמה שהקצוה לעבודה זרה. ואינה פסולה להקרבה עד שיעשו בה מעשה לשם עבודה זרה, כגון שעבדו בו הכומרים אם הוא שור או גזזוהו אם הוא שה:
+<b>ונעבד.</b> אינו אסור בהנאה אע״פ שעבדוהו, שאין בעלי חיים נאסרים בהנאה כשעובדים אותן, אבל נפסלים למזבח:
+<b>ואתנן ומחיר.</b> בהדיא פסלינהו קרא (שם כ״ג) לא תביא אתנן זונה ומחיר כלב:
+<b>וכלאים.</b> תיש הבא על הרחל:
+<b>והטריפה.</b> דכתיב במעשר (ויקרא כ״ז:ל״ב) כל אשר יעבור תחת השבט, פרט לטריפה שאינה עוברת, וקרבן מזבח יליף ממעשר בהמה:
+<b>ויוצא דופן.</b> שנקרעה אמו והוציאו העובר דרך הדופן. ומעטינן מקרא דכתיב (שם כ״ב) כי יולד, פרט ליוצא דופן:
+<b>הוא אסור.</b> למזבח:
+<b>ומה שעליו מותר.</b> דהא לא נעבד:
+<b>הוא ומה שעליו אסור.</b> הוא אסור למזבח, ומותר אפילו באכילה, כדלקמן בסמוך. ומה שעליו, תכשיטים שעליו, אסורין בהנאה שהרי נעבדו ויש בהן תפיסת ידי אדם:
+<b>זה וזה.</b> המוקצה והנעבד:
+
+Mishnah 2
+
+<b>האומר לזונה.</b> אחת נכרית ואחת ישראלית, והוא שתהיה מחייבי לאוין ואין צריך לומר מחייבי כריתות ומיתות בית דין. אבל אתנן של פנויה והיא ישראלית אינו פסול למזבח, דאין זה אתנן זונה, שהרי לא נאסרה לכהונה בביאה זו. וכן אתנן שנתנה אשה לאיש, אינו פסול. אבל אתנן זכר, פסול:
+<b>אפילו מאה כולן אסורים.</b> התנה עמה לתת לה טלה אחד באתננה ושלח לה אפילו מאה, לא אמרינן חד דאתני עמה הוי אתנן והנך אחריני כולם מתנה, אלא כולהו חשיבי אתנן ואסורין:
+<b>ותלין שפחתך אצל עבדי.</b> בעבד עברי שאין לו אשה ובנים מיירי, שאין רשות ביד רבו למסור לו שפחה כנענית להוליד ממנה עבדים כיון שלא היתה לו אשה מתחלה, הלכך אתננה אסור לדברי חכמים. ורבי דאמר לא הוי אתנן, לית ליה האי סברא, דודאי אפילו אין לו אשה ובנים רבו מוסר לו שפחה כנענית. אי נמי, אפילו אית ליה האי סברא, סבר הואיל ועבד עברי הותר מכללו בשפחה כנענית, לא חשיב אתנן זונה. ואין הלכה כרבי:
+
+Mishnah 3
+
+<b>אחד נטל עשרה טלאים ואחד נטל תשעה טלאים וכלב.</b> כנגד העשרה טלאים שנטל חברו. העשרה טלאים שכנגד התשעה וכלב, כולם אסורים משום מחיר כלב. והתשעה שעם הכלב מותרים. ובגמרא פריך, אמאי שכנגד הכלב כולם אסורים, ניפוק חד להדי כלבא והנך כולהו לישתרו. ומשני, הכא במאי עסקינן כגון דטפי דמי כלב מחד מינייהו, שאין באותן שכנגדו טלה שוה דמי הכלב, דהשתא שייכי דמי הכלב בכולהו. כגון שאותן שכנגדן שוין כל אחד דינר דהוי עשרה דינרין, ואותן תשעה שעמו שוין כל אחד דינר חסר מעה דהיינו תשעה דינרים פחות תשע מעות, והכלב שוה דינר ותשע מעות, נמצא באותן עשרה שכנגד התשעה וכלב יש בהן תשעה, שבכל אחד מהן יש בו מעה מחיר כלב, והעשירי כולו מחיר כלב:
+<b>שנים ולא ארבעה.</b> שניהם דכתב קרא פלגינא ליה כאילו כתב שנים הן. שנים, אשמועינן דוקא אתנן זונה ומחיר כלב ולא ארבעה אתנן כלב ומחיר זונה. והן, משמע הן ולא ולדותיהן:
+
+Mishnah 4
+
+<b>נתן לה כספים הרי אלו מותרים.</b> לקנות מהן בהמה לקרבן וסולת למנחות:
+<b>יינות שמנים וסלתות אסורים.</b> אבל חטים ועשאן סולת זיתים ועשאן שמן ענבים ועשאן יין, הרי אלו מותרים, דדרשינן שניהם, הם ולא שנוייהן ולא ולדותיהן:
+<b>נתן לה מוקדשים.</b> כגון הפריש טלה על פסחו ולאחר זמן אמר לזונה הבעלי לי והימני על פסחי באתננך. סלקא דעתך אמינא הואיל ואדם רשאי למנות אחרים על פסחו, ממוניה הוא, ואימא ליחול עליה אתנן, קמשמע לן דלא. דאמר קרא לכל נדר, להוציא את הנדור כבר:
+<b>עופות.</b> של חולין:
+<b>הרי אלו.</b> פסולים להקרבה, שאתנן ומחיר חל עליהן:
+<b>עופות שאין המום פוסל בהן.</b> דאמר קרא (ויקרא כ״ב:י״ט) תמים זכר [בבקר] בכשבים, תמות וזכרות בבהמות, ואין תמות וזכרות בעוף:
+<b>לכל נדר.</b> כל, להביא את העוף, שאף הוא בא בנדר, שאתנן ומחיר חלים עליו:
+
+Mishnah 5
+
+<b>כל האסורים לגבי המזבח.</b> כגון בהמה שנרבעה כשהיא חולין ואח״כ נתעברה וילדה, הולד מותר לקרבן, שהזכר של היתר שבא על בהמה זו והיא שהיא אסורה, שניהן גרמו לולד שיבוא, וזה וזה גורם מותר. אבל נרבעה כשהיא מעוברת, הולד פסול לקרבן, דהיא וולדה נרבעו:
+<b>ולד טריפה.</b> לא יקרב. אבל להדיוט דברי הכל שרי, דלאו מגופה קא רבי. ופלוגתא היא באלו טריפות [דף נ״ח], איכא למאן דאמר טריפה יולדת, ואיכא למאן דאמר טריפה אינה יולדת. למאן דאמר טריפה יולדת משכחת לה כגון שנטרפה ולבסוף עיברה, ובהא פליגי, דר׳ אליעזר סבר זה וזה גורם אסור, ורבנן סברי זה וזה גורם מותר. ולמאן דאמר טריפה אינה יולדת משכחת לה כגון שעיברה ולבסוף נטרפה, ובהא פליגי, דר׳ אליעזר סבר עובר ירך אמו הוא, ורבנן סברי עובר לאו ירך אמו הוא. ואין הלכה כר׳ אליעזר:
+<b>כשרה שינקה מן הטריפה פסולה.</b> כל אותו היום שינקה מעת לעת היא פסולה להקרבה, הואיל ויכולה לעמוד על אותו חלב בלא אכילה אחרת, ואינו מתאכל ממעיה עד שישלם מעת לעת. אבל לאחר שנתאכל ממעיה מודה ר״ח שהיא כשרה, דאפילו בהמה שנתפטמה בכרשיני עבודה זרה הכל מודים שהיא כשרה למזבח. ואין הלכה כרבי חנינא בן אנטיגנוס:
+<b>שאין פודים את הקדשים להאכילן לכלבים.</b> דבפסולי המוקדשים שנפדו כתיב תזבח ואכלת בשר, ודרשינן תזבח ולא גיזה, ואכלת ולא לכלביך, בשר ולא חלב:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>יש בקדשי מזבח.</b> שקדשי מזבח עושים תמורה. ודוקא בהמות של קדשי מזבח. אבל עופות ומנחות אין עושין תמורה. וקדשי בדק הבית אין עושין תמורה, לעיל בסוף פרק קמא ממעטינן לקדשי בדק הבית מקרא דלא עבדי תמורה:
+<b>משום פגול ונותר וטמא.</b> כולהו בשלמים כתיבי, ושלמים בכלל כל הקדשים היו, ולמה יצאו, להקיש אליהן, לומר לך מה שלמים מיוחדים קדשי מזבח, אף כל קדשי מזבח:
+<b>ולדן וחלבן אסור לאחר פדיונן.</b> חלבן, דכתיב בשר, ולא חלב. ולדן כגון דאיעבר לפני פדיונן ואוליד לאחר פדיונן, דלית להו תקנתא לאקרובינהו, דמכוח קדושה דחויה קא אתיא, לפרקינהו, לא אלימא מלתא למתפס פדיונן. אבל נתעברו לאחר פדיונן, כולד צבי ואיל נינהו ומותרים. ובקדשי בדק הבית אפילו איעבור קודם פדיונן מותרים, דלא אקדשינהו אלא לדמי ולא חמירא קדושתייהו כולי האי:
+<b>ואין נותנים מהם.</b> מקדשי מזבח:
+<b>לאומנים.</b> שבונים במקדש:
+<b>בשכרן.</b> שהם נוטלים שכר מקדשי בדק הבית, דאמר רחמנא (שמות כ״ה:ח׳) ועשו לי מקדש, לי משלי, דהיינו מקדשי בדק הבית:
+
+Mishnah 2
+
+<b>חל על הכל.</b> ואפילו בבהמה טמאה ובאבנים:
+<b>ומועלין בגידוליהן.</b> שהמקדיש בהמה לבדק הבית, מועל בחלבה. ואם הקדיש תרנגולת, מועל בביצתה. משא״כ בקדשי מזבח, שחלב של מוקדשים וביצת תורים לא נהנים ולא מועלים:
+<b>ואין בהן הנאה לכהנים.</b> אבל בקדשי מזבח יש מהם שהבשר נאכל לכהנים ויש מהן שנהנין בעור:
+
+Mishnah 3
+
+<b>אין משנין אותן מקדושה לקדושד.</b> קדשי מזבח לא יעשה שלמים עולה, ולא עולה שלמים, וכן הקדש לבדק ההיכל אין משנין אותו לבדק המזבח, וכל כיוצא בזה:
+<b>ומקדישין אותן.</b> אקדשי מזבח קאי:
+<b>הקדש עילוי.</b> כגון אם אמר על עולה הרי זו לבדק הבית, מעלין אותה בדמים לפי מה שיש לו בה ונותן לגזבר כדתנן בערכין, מחרים אדם את קדשיו, אם נדר נותן דמיהן, ואם נדבה נותן את טובתן. כלומר, אם בהמה זו היתה נדר כגון דאמר הרי עלי עולה והפריש זו לנדרו, כיון דאם מתה או נגנבה חייב באחריותה נמצאת כולה שלו, ונותן כל דמיה לחרם לכהן. והוא הדין נמי אם התפיס לבדק הבית קדשי מזבח. ואם נדבה, יאמר הרי זו עולה, דאם מתה אינו חייב באחריותה, נמצא שאין לו חלק בה אלא טובת הנאה דרשאי ליטול דבר מועט כדי שיתן עולה זו לבן בתו כהן, ואותה טובת הנאה נותן לבדק הבית:
+<b>ומחרימין אותן.</b> אם החרים קדשי מזבח, נותן לכהן את העילוי כדפרישית. אבל קדשי בדק הבית שהתפיסן בין לקדשי מזבח בין לחרמי כהנים, לא עשה ולא כלום, שאינן שלו ואין אדם מקדיש דבר שאינו שלו. כך כתב רמב״ם:
+<b>ואם מתו.</b> קדשי מזבח, אפילו לאחר שהוממו, אבל עדיין לא נפדו:
+<b>יקברו.</b> ואינו יכול לפדותן ולהאכילן לכלבים. ואפילו למאן דאמר פודין את הקדשים להאכילן לכלבים, הני מילי כשנטרפה דאפשר לה בהעמדה והערכה, אבל משמתו דאי אפשר לקיים בהו והעמיד והעריך, אין פודין אותן:
+<b>ר׳ שמעון אומר קדשי בדק הבית אם מתו יפדו.</b> קסבר ר׳ שמעון דלא נאמר והעמיד והעריך אלא בקדשי מזבח ולא בקדשי בדק הבית. ואין הלכה כר׳ שמעון:
+
+Mishnah 4
+
+<b>ואלו הן הנקברים.</b> משום דאיסורי הנאה נינהו:
+<b>הפילה שליא תקבר.</b> דאין שליא בלא ולד:
+<b>ושער נזיר.</b> טמא. דאילו שער נזיר טהור כשמגלח ביום מלאת ימי נזרו, בשריפה הוא ולא בקבורה:
+<b>חולין שנשחטו בעזרה ישרפו.</b> משום דמחלפי בקדשים שאירע בהם פסול טומאה או פסול נותר, וטעו למימר בהו נמי יקברו, ואנן ילפינן מדכתיב בחטאת באש תשרף, לימד על כל פסולים שבקודש בשריפה, הלכך חולין שנשחטו בעזרה נמי בשריפה:
+<b>וכן חיה שנשחטה בעזרה.</b> ואע״ג דחיה ליכא למגזר בה דלמא טעו לקבור קדשים פסולים דהא כולי עלמא ידעי דחיה במוקדשים ליכא ולא אתי לאחלופי, אפילו הכי תשרף. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>חמץ בפסח.</b> מתניתין ר׳ יהודה היא, דאמר [פסחים כ״ח ע״ב] נותר בבל תותירו וחמץ בבל תותירו, מה נותר בשריפה אף חמץ בשריפה. ואינה הלכה:
+<b>ותרומה טמאה.</b> דכתיב (במדבר י״ח:ח׳) ואני הנה נתתי לך את משמרת תרומתי, בשתי תרומות הכתוב מדבר, אחת תרומה טהורה ואחת תרומה טמאה, וכתיב לך, שלך תהא להסיקה תחת תבשילך:
+<b>ערלה.</b> מכלאי הכרם גמר, וכלאי הכרם דכתיב (דברים כ״ב:ט׳) פן תקדש, תוקד אש:
+<b>את שדרכו לישרף.</b> אערלה וכלאי הכרם קאי, אוכלים של ערלה ושל כלאי הכרם שדרכן לישרף ישרפו, משקין שאין דרכן לישרף יקברו:
+<b>ומדליקין בפת ובשמן של תרומה.</b> משום דכלל תרומה טמאה עם חמץ בפסח וערלה וכלאי הכרם דאיסורי הנאה נינהו, כי היכי דלא תטעי לומר שגם תרומה טמאה אסורה בהנאה, הדר תנא ומדליקין ליהנות בפת ובשמן של תרומה טמאה:
+
+Mishnah 6
+
+<b>חוץ לזמנן.</b> על מנת לאכלן חוץ לזמנן או חוץ למקומן:
+<b>ישרפו.</b> מדכתיב בחטאת באש תשרף, לימד על כל פסולים שבקודש שהן בשריפה:
+<b>אשם תלוי.</b> אם שחטו וקודם זריקת דמו נודע לו שלא חטא, דהשתא הוי חולין בעזרה:
+<b>חטאת העוף הבאה על הספק.</b> כגון אשה שהפילה ספק ולד ספק רוח, כיון דחטאת יולדת מן העוף הוא כדכתיב (ויקרא י״ב:ו׳) ובן יונה או תור לחטאת, מביאתה על הספק, דהואיל ואינה נקטרת לא איכפת לן אי זרק דם על הספק, ואינה נאכלת, דשמא לאו ולד הוה וחולין היא זו ונבילה, דאין חולין נאכלים במליקה, ותשרף דהויא כשאר קדשים פסולים:
+<b>יטילנה לאמה.</b> אמת המים היתה עוברת בעזרה ויוצאת לנחל קדרון. ואיידי דעוף רך הוא מתמקמק ויוצא בקילוח המים:
+<b>כל הנשרפין לא יקברו.</b> דלמא חפר אינש ומשכח להו ואכיל להו:
+<b>וכל הנקברין לא ישרפו.</b> משום דכל הנקברים אפרן אסור. וכל הנשרפין כגון חמץ ותרומה וכלאים, אפרן מותר לכיבוס בגדים. וכן כל הנשרפין דהקדש, נמי אפרן מותר, חוץ מתרומת הדשן דכתב ביה רחמנא (שם ו׳) ושמו אצל המזבח. ותניא, ושמו, בנחת. ושמו, כולו. ושמו, שלא יפזר:
+<b>רבי יהודה אומר כו׳.</b> ואין הלכה כרבי יהודה בכל הנך תלתא בבי דמתניתין.
\ No newline at end of file
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+Bartenura on Mishnah Zevachim
+ברטנורא על משנה זבחים
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+sefaria.org
+
+Bartenura on Mishnah Zevachim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כל הזבחים שנזבחו שלא לשמן – as for example, that it was slaughtered as a burnt offering for the sake of a peace-offering.
+כשרים – and he will sprinkle their blood and offer sacrifices on the altar for their sake. For through their holiness they exist and it is forbidden to change them.
+אלא שלא עלו לבעלים לשם חובה (they do not go to the owner’s credit in fulfillment of an obligation) – and one must another for his obligation or fo his vow and slaughter it for its sake. For Scripture stated (Deuteronomy 23:24): “You must fulfill what has cross your lips and perform what you have voluntarily vowed to the LORD your God, [having made the promise with your own mouth];” if it is a voluntary [gift], it is now a vow, and if it is vow, it is not a voluntary [gift], but rather, this is what he said: if according to what you have vowed you have performed, that it was slaughtered for the sake of a vow and for the sake of the owners, it will be a votive offering, and the owner has fulfilled the obligation of his vow. But if not, that the sacrifice was slaughtered for the sake of the owners, it will be a free-will offering, meaning to say, that it is fit, as if he brought it as a free-will offering. But, he did not fulfill his vow, for it did not count for the owners for the sake of an obligation. And especially the sacrifice of an individual which has owners, but communal sacrifices that were not offered for their sake, they counted for the community for the sake of the obligation, for the slaughter decides the purpose for what they are appropriate for him. And especially when he slaughtered them explicitly not for their sake, then we say that they did not count for the owners for he sake of an obligation, But if he merely slaughtered them, they counted for the owners for an obligation.
+חוץ מן הפסח – for regarding the Passover offering, it is written (Deuteronomy 16:1): “and offer a Passover sacrifice [to the LORD your God],” util all your actions will be for the sake of the Passover sacrifice, and further I is written (Exodus 12:1וחטא7): “and you shall say, ‘It is the Passover sacrifice [to the LORD’],”that the sacrifice will be for the sake of the Passover offering, and these two Biblical verses, one to invalidate if it was done not for the sake of the Passover offering, and one to invalidate if it was not done for the sake of its owners.
+וחטאת – for regarding the sin-offering, there are two Biblical verses written, it is written (Leviticus 4:33): “and It shall be slaughtered as a purification offering,” that the slaughtering should be for the sake of a sin-offering, and it is written (Leviticus 4:25): “The priest shall take [with his finger] some of the blood of the purification offering [and put it on the horns of the altar of burnt offering],” until the reception of the blood and its sprinkling will be for the sake of the sin-offering, (Leviticus 4:31): “Thus the priest shall make expiation for him,[and he shall be forgiven],” for him, but not on his colleague, which is identical to that it will be for the sake of the owners. “For the sin of which he is guilty” (Leviticus 4:28, 35), that it will be for the sake of that sin. And it (i.e., the Torah) didn’t say to us that a sin-offering that is not for its own sake is invalid, but rather, that when he slaughtered it for the sake of other Holy Things, but if he he slaughtered it for non-sacred things it is appropriate/fit, but it does not count for the owners for the sake of the obligation, as it is written (Leviticus 22:15): “But [the priests] must not all ow the Israelites to profane the sacred donations,” Holy Things profane holy things, but non-sacred things do not profane holy things.
+הפסח בזמנו – is invalid when it is not for its sake all the time of its being slaughtered, which means from the middle of the day on the Eve of Passover until the evening. But prior to that and after that, we hold that the Passover offering on the other days of the year is a peace-offering. And all of its laws are like that of peace-offerings.
+אף השא – as the reason will be explained further one, the sin-offering comes [as atonement for] a sin, etc. as it is written ((Leviticus 7:7): “The reparation offering is like the purification offering.” But the Rabbis hold it is a sin-offering, which is witten concerning it as an exclusion, which is invalid. But the guilt offering, that doesn’t have an exclusion written concerning I is fit. But if you waya that regarding the guilt offering it is written that it is “a reparation offering” (Leviticus 7:5). But, it is not stated other than after the offering of those portions of the sacrifice on the altar, abut if he comes to exclude that which is not for its own sake that it is invalid, prior to the offering of the parts of the sacrifice on the altar, it should have been written [in the Torah]. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 2
+
+הנשחטים לשם פסח – all of the rest of the sacrifices which were offered on the fourteenth of Nisan for the sake of the Passover offering are invalid. And similarly, that were offered for the sake of a sin-offering at aall times are invalid. For just as they are invalid for the sake of others. But he disputes the first Teacher of our Mishnah who sated ((see the beginning of Mishnah 1 of this chapter): “All of the sacrifices that were offered not fortheir sake are valid. But he said, as long as they are not slaughtered for the sake of the Passover offering nor for the sake of the sin-offering.
+שמעון אחי עזריה—he is called thus, on account that Azariah engaged in practical matters and would provide for the needs of his brother Shimon who was engaged with Torah, and between them, they made a condition that part of the reward for the study by Shimon would go to Azariah.
+שחטן – for the rest of the sacrifices.
+לשם גבוה מהן – as will be explained further on. They are fit.
+שלם נמוך המן – for the sake of a sacrifice which is less from them in holiness.
+פסולים – as it is written (Leviticus 22:15): “But [the priests] must not allow the Israelites to profane the sacred donations that they set aside for the LORD,” what is higher than them are not degraded/desecrated; that which is lower than them, they degrade/desecrate them. But the Halalkha is not either according to Rabbi Yossi ben Honi nor like Shimon the brother of Azariah.
+בכור ומעשר – [the tithing of cattle. Which are lower than peace-offerings, for the peace offering require the giving of four (i.e., two gifts of blood on the altar which are four,, which are one in the northeastern corner and one in the southwestern corner. And it is found that the blood is spread around the four directions of the altar -see Tractate Zevakhim Chapter 10, Mishnah 2), and placing of the hands and libations, and the waving of the breast and the shoulder. But this is not the case with the firstling and the tithe, whose blood requires only one gift, and there is no laying of the hands nor libations that are practiced with them, nor the waving of the breast and shoulder.
+
+Mishnah 3
+
+רבי יהושע מכשזיר – for he considers it like the Passover offering [that is slaughtered] on the rest of the days of the year, since its time is not until twilight/
+בן בתירא פוסל – since for part of the day is appropriate, it is for him like the Passover offering at its appropriate time. And the Halakha is according to Ben Beteira.
+שבעים ושתים זקן – to inform you that they sat in one academy/Yeshiva and all of them taught/ruled as one person; therefore it teaches זקן/elder (in the singular) and it does not teach זקנים/elders (in the plural).
+כל הזבחים הנאכלים – but not the burnt offering.
+ולא הוסיף בן עזאי – {Ben Azzai] did not add to the words of the Sages to invalide other than the Passover offering and the sin-offering, other than the burnt offering.
+
+Mishnah 4
+
+קבל והלך וזרק – either or is taught. When he slaughtered it not for their own sake, or received he blood in a bowl out of which the sprinkling is done, or he brought the blood to the [golden] altar, or sprinkled/cast it. Each of these four [acts] of Divine service that he did not for their sake, with regard to the Passover offering or with the sin-offering, he has invalidated. But with the rest of the offerings, they did not count for the owners for the sake of their obligation, even if he did one of these four [acts] of Divine service for their own skae and not for their own sake together, whether he advanced the thought for their own sake to the thought not for their own sake, whether that he advanced the thought not for their own sake to the thought for their own sake, in every matter, it is invalid.
+אבל אפשר שלא בהלוך – therefore, it is not considered to become ineligible. But the Sages state, that evefn though it is possible without conveying [the blood], one’s thought invalidates it. For Divine service which is possible to nullify is called Divine service, and conveying the blood is Divine Service, which is invalid with a foreigner (i.e., a non-Kohen), as it is written (Leviticus 1:5: “[The bull] shall be slaughtered [before the LORD;] and Aaron’s sons, the priests, shall offer [the blood against all sides of the altar which is at the entrance of the Tent of Meeting],” from reception and onwards is the command of the priesthood.
+המהלך במקום שהוא צריך להוליך – this conveying, thought invalids it. How so? They received it [the blood] outside there from the altar and brought it inside, that they came close to the side of the altar. This is the conveying that needs to be done, and the thought/intention invalidates it. If they received it inside near the altar and brought it outside, that is a conveying that is unnecessary and thought/intention does not invalidate it. If he then went back and brought it inside, this is the conveying that is needed. But the Halakha is not according to either Rabbi Eleazar nor according to Rabbi Shimon.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כל הזבחים שקבל דמן זר – who is not a Kohen, it is disqualified. As it is written (Leviticus 22:2): “[Instruct Aaron and his sons] to be scrupulous about the sacred donations that the Israelite people consecrate to Me, lest they profane [My holy name, Mine the LORD’s],” teaches about the foreigner (i.e., non-Kohen) who transgressed, who profaned the Holy Things.
+אונן – a person who sustained a loss of one of the relatives that he is obligated to mourn over them, all the day of the death is called Onen/a mourner before the burial of a kinsman, and he is forbidden to eat Holy Things, but if he served (nevertheless) and profaned . Except for the High Priest who offers sacrifices as a mourner prior to the burial of a kinsman [one is normally obligated to mourn for].
+וטבול יום – that his purification is not completed until [after] sunset, as it is written (Leviticus 22:7): “As soon as the sun sets, he shall be pure, [and afterward he may eat of the sacred donations, for they are his food].”
+ומחוסר בגדים – a common priest who served with less than four [sets of] garments. And a High Priest who served with less than eight [sets of garments] and because he is lacking priestly garments (which renders the offerings he sacrifices unit, and he is punishable by death at the hands of Heaven – see Exodus 29:9 and Tractate Zevakhim 17b) is disqualified, and similarly someone wearing an excess of priestly garments is disqualified. And similarly, if there was something that interposes between the priest’s undercoat/כתונת and the undergarments/drawers, he is disqualified, for the All-Merciful stated (Leviticus 6:7): “[The priest shall dress in linen raiment,] with linen breeches next to his body,” so that there will be nothing that interposes between the clothing to his skin, but he does don/wear the phylacteries of the head because they are placed on his hair which are visible between the front plate/ציץ (worn by the High Priest across his forehead which is made of gold, extending from one ear to the other – see Exodus 28:36-38) and the priest’s turban/מצנפת.
+ומחוסר כפורים (lacking atonement – who must bring a sacrifice to complete it) – as for example, the man or woman with a flux (i.e., זב וזבה ), the leper and the woman who gave birth that completed their purification but had [yet] brought their sacrifices. And we find that the All-Merciful wrote regarding a woman who gave birth (Leviticus 12:8): “The priest shall make expiation on her behalf, and she shall be pure,” it follows that until here, she is impure. And the same law applies to all of the ret of those who are impure who require a sacrifice, that they [remain] in their state of impurity until they bring their atonement as regards partaking of Holy Things and to come to the Sanctuary.
+ושלא רחוץ ידים ורגלים – because it is stated regarding the sanctification of the hands and feet that it is a law for all times, and it is stated regarding the raiment of the priesthood as a law for all times, just as concerning the raiment of the priesthood, if he served lacking priestly garments (see Exodus 29:9: “And gird both Aaron and his sons with sashes. And so they shall have priesthood as their right for all time.”), it is disqualified, even if he served without washing his hands and feet, he is disqualified. And the other of sanctifying his hands and feet: He doesn’t stand nor does he sit, but he reclines, and he places his right hand on top of his right foot and his left hand on top of his left foot, and rubs his feet with his hands when he is sanctifying [himself]. But he is not permitted to sanctify [himself] in the basin (i.e., laver for the priests in the Temple court) itself, but rather from the water that comes out from it, as it is stated (Exodus 30:19): “And let Aaron and his sons wash their hands and feet [in water drawn] from it,” but not in it, and all of the waters are fit for sanctification, and even if they are not fresh waters.
+וערל – if he served, he is disqualified, as it is written in Ezekiel (44:9): “Let no alien, uncircumcised in spirit and flesh, [enter My sanctuary],” an analogy of words in close proximity is made between ערל/uncircumcised and בן – נכר/alien, just as an alien if he served is disqualified, so too is the case of the uncircumcised.
+יושב – as it is written (Deuteronomy 18:5): “[For the LORD your God has chosen him and his descendants, out of all of your tribes], to be in attendance/לעמוד לשרת (literally, “to stand to serve”) [in the name of the LORD for all time],” that there should not be service other than while standing.
+עומד על גבי כלים – since the floor of the Temple courtyard sanctifies, and the sacred vessels sanctify the thing that comes in contact with them, jus as sacred vessels require that thee is nothing that interposes between it and sacred vessels, even the floor, there should not be a thing that interposes between it and the floor. And needless to say utensils that are not a kind of flesh/meat definitely interpose, bu even the animal which is a kind of meat/flesh, and needless to say, the animal which is not a kind of human being, but rather even the feet of his colleague which are a kind of human being interposes.
+קבל בשמאלו פסל – as it is written (Leviticus 4:25): “The priest shall take with his finger some of the blood of the purification offering and put it [on the horns of the altar of burnt offering],” which teaches that he the reception of the blood nor the putting it [on the horns of the altar of burnt offering] should be other than with the right [hand], for it is derived from the [law of the] leper, as it is written concerning it (Leviticus 14:16): “And the priest shall dip his right finger [in the oil that is in the palm of his left hand and sprinkle some of he oil with his finger seven times before the LORD].”
+ור"ש מכשיר – he holds that this Biblical verse is expounded in back of him and not in front of/before him, therefore, the finger of “and put it” (Leviticus 4:25) as it is written refers to in back of him, and not as “[the priest] shall take” (ibid.,) which is written in front of him. But the Rabbis hold that this Biblical verse is expounded [both] in front of him/before him and in back of him, for when it is written, “with his finger,” it refers to both, to the taking that is before him/in front of him and to the putting which is in back of him. And the Halakha is according to the Sages.
+נשפך על הרצפה – for the blood was not received in a vessel.
+ואספו – as it is written (Leviticus 16:14): “He shall take some of the blood of the bull [and sprinkle it with his finger over the cover on the east side],” what is “from some of the blood of the bull?” If you might think , and even from part of the blood, but it is written (Leviticus 4:18): “and all the rest of he blood he shall pour out [at the base of the altar of burnt offering],” so we see that he receives all of the blood, but rather it is called, that he takes blood from the bull, from the bull he will receive it, but not from the ground. For they deduct one letter from this word and add it to another word and expound upon it.
+נתנו על הכבש שלא כנגד היסוד פסול – but nevertheless the owners have been expiated/forgiven, but the meat is not eaten. For the All-Merciful stated regarding the blood (Leviticus 17:11): “and I have assigned it to you for making expiation for your lives upon the altar,” since the blood arrived to he altar, the owners were expiated/forgiven.
+נתן את הנתנים למטה – from the red line/חוט הסיקרא (a line painted in red encircling the Temple altar at precisely half its height. This marking was necessary because the blood of animal sin-offerings and birds brought as burnt offerings was sprinkled on the upper portion of the altar, above the red line, whereas the blood of all other sacrifices was sprinkled on the lower portion, below the red line), which encircled the altar in the middle. And the blood which was placed in the five upper cubits which are above from the red line are called “placed above” and those that were placed in the five lower cubits which are below from the red line are called “placed below.”
+הניתנים בפנים – that their bloods required sprinkling on the golden altar.
+בחוץ – on the outer altar.
+פסול – and they are forbidden for consumption.
+ואין בו כרת – a person who eats from the meat of the Holy Things that whose blood was disqualified in these disqualified things, but he is not punished with extirpation.
+
+Mishnah 2
+
+השוחט את הזבח – peace-offerings or other [sacrifices] that are consumed.
+כזית מעור האליה – but it comes to tell us that the skin of the fat tail is not like the fat tail itself, for he considers to eat something which is normally eaten, and therefore it is invalid, for if it is like the fat tail, one has in mind the undue intention in the performance of a sacrificial ceremony to eat something which is generally to be offered as incense (i.e., burned) and it is was not invalid, as is taught in the Mishnah (see Mishnah 3 of this chapter) shortly further on, to eat something which is usually eaten or to offer as incense something offered as incense (i.e., entrails) it is invalid.
+ואינו ענוש כרת – rhe person who eats it, and even outside, and he is not published with extirpation.
+ולאכול את בשרו למחר – but one cannot establish it for peace-offerings, but rather for the thanksgiving offering and the sin-offering, for whereas regarding peace offerings, it is its appropriate time. But to cast its blood or to burn its sacrificial portions, even for a peace-offering, it would be on the morrow outside its appropriate time.
+פגול וחייבים עליו כרת – the person who eats it and even, at its appropriate time, he punished with extirpation.
+
+Mishnah 3
+
+השוחט והמקבל והמהלך והזורק – if when he is engaged in one of these four acts of Divine service, he had in mind the undue intention in the performance of a sacrificial ceremony regarding the sacrifice to eat from it something that is usually eaten, which is the flesh, or to burn something which is usually burned, which is the portions of the sacrifice offered on the altar, outside of its [natural] place, the meat is forbidden for eating, but the person who consumes it is not punished with extirpation. But if he had in mind the undue intention in the performance of the sacrificial ceremony to eat it outside of its appropriate time, the sacrifice is an offering disqualified by improper intention, and the person who eats it, even within its appropriate time frame is punished with extirpation, as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice of well-being is eaten on the third day, it shall not be acceptable; it shall not count for him who offered it. It is an offensive thing, [and the person who eats of it shall bear his guilt],” the verse speaks of someone who had in mind the undue intention in the performance of the sacrificial ceremony to eat from his offering on the third day. Or, it doesn’t speak other than of someone who consumes from his sacrifice on the third day, you state, after he has been pronounced fit, he went back and became unfit, with astonishment. And furthermore, [the Biblical verse] says, “it shall not count for him” for in his intention he is disqualified, but he is not disqualified on the third day. But since it states in the Biblical verse “if any [of the flesh of his sacrifice of well-being] is eaten, we expound that the written Torah is speaking of two [acts of] eating, one, the eating by a human, which is the meat, and the other, the consumption by the altar, which is the portions of the sacrifice offered on the altar, and on both of them, it (i.e., the Biblical verse of Leviticus 7:18) states: “it shall not count for him who offered it. It is an offensive thing.”
+ובלבד שיקרב המתיר – the blood [is sprinkled or tossed] in accord with its requirement.
+כמצותו (is offered in accord with its requirement) – [as if it was kosher/fit] so that there would be no other disqualification in it. But if there was in it another disqualification of an undue intention in the performance of the sacrificial ceremony, he is released from the offering disqualified for improper intention. As will be explained further on (see Mishnah 4 of this chapter). For regarding פיגול/an undue intention in the performance of the sacrificial ceremony, it is written (see Leviticus 7:18): "לא ירצה"/”it is not acceptable,” as it is written regarding something fit/acceptable, to state to you that just as acceptability of a sacrifice that is fit/kosher, so too the acceptability of a sacrifice due to improper intention. Just as the acceptability of a sacrifice that is fit/kosher is not call acceptability of a sacrifice other than through the sprinkling/tossing of the blood, which is the end of the four permissible acts of a Divine Service, so too improper intention which is not fixed, and it always standing in a state of being suspended until he sprinkles/tosses the blood which is the end of all of that which makes the sacrifice fit for eating or for the altar.
+
+Mishnah 4
+
+בשתיקה – without an intention that renders it invalid.
+הפסח והחטאת ששחטן שלא לשמן – they are removed from being offered with improper intention. But the rest of the sacrifices (especially peace-offerings) there is not [the category] of not for its own sake to remove them from improper intention, for they are valid when not offered for their own sake.
+
+Mishnah 5
+
+לאכול בזית בחוץ וכזית למחר – this is the same thing that they said, but the first clause [of the Mishnah] speaks about two actions: that he slaughtered it on the condition of eating an olive’s bulk outside [its appropriate place, and he received it on account to eat an olive’s bulk on the morrow [outside of its appropriate time]. But here, [we are speaking] of one action, that he slaughtered it on the condition of eating an olive’s bulk on the morrow [not at the appropriate time] and an olive’s bulk outside [not in its appropriate place].
+ר' יהודה אומר– He disputes our entire Mishnah. He does not hold that the intention of other things that are forbidden remove one from an improper intention, unless it his invalid behavior preceded his improper intention. And he also disputes regarding the issue of one action, for he holds by the first language used. But the Halakha is not according to Rabbi Yehuda.
+לאכול כחצי זית ולהקטיר כחצי זית – but both o them are outside of the proper time or outside of the proper place.
+כשר שאין אכילה והקטרה מצטרפין – to make it invalid. For here there lacks an appropriate measure (regarding the place it was offered) and there it lacks an appropriate measure (regarding the time it was offered).
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כל הפסולין ששחטו שחיטתן כשרה – and the same law applies (regarding the list provided in Tractate Zevakhim, Chapter 2, Mishnah 1 of those who are ineligible to partake of the Temple Service) even ab initio, they may perform the slaughtering [of the sacrifice] as it is written (Leviticus 1:5): “The bull shall be slaughtered before the LORD; and Aaron’s sons, the priests shall offer the blood, [dashing the blood against all sides of the altar which is at the entrance of the Tent of Meeting],” from receiving the blood onward is the command of the priesthood, teaching regarding that the slaughtering [of the sacrifice] is appropriate for a non-Kohen and those who are ineligible, and it (i.e., the Mishnah) does not teach that they slaughtered it implying that de-facto it is fine but not ab-initio, but only because they are ritually impure, for a person who is ritually impure ab-initio cannot slaughter, as a decree lest he come in contact with the flesh/meat. But an impure person who slaughtered Holy Things and fit individuals are not found [together], other than with a long knife, as for example, when he stands outside the Temple courtyard and slaughters the animal that is within the Temple courtyard, for that is slaughtering of Holy Things (i.e., animals) in the Temple courtyard, but an impure person cannot enter into the Temple courtyard. But if he was defiled by an unclean reptile, that he doesn’t defile the knife, for he is not a primary source of ritual impurity. Or someone who is defied by contact with the dead who defiles the knife to become the primary source of ritual impurity in a similar manner, and the knife defiles the meat.
+לפיכך הן פוסלים – the sacrifice through [improper] intention. Since they are appropriate for this [particular] Divine Service, their intention is [an inappropriate] intention and it invalidates.
+וכולן – those that are invalidated.
+שקבלו את הדם – on the condition to consume and/or to offer it up outside its appropriate time framework or outside its appropriate location.
+אם יש דם הנפש – still in the animal, an appropriate/fit person should go back to the Divine Service and receive [the blood] and toss/sprinkle it, and the offering will be fit/kosher. For the intention of these do not invalidate them in the reception, because they are not fit for it. For the [inappropriate] intention does not invalidate other than someone who is appropriate/fit for Divine Service, and for the appropriate thing, and in the appropriate place to perform Divine Service, as it is written (Leviticus 7:18): “it shall not count for him who offered it,” for the verse speaks about someone who is fit for offering it.
+
+Mishnah 2
+
+יחזיר לכשר – and he will not find fault in what that he gave to the invalid individual.
+נתנו – that which was invalid.
+על גבי הכבש שלא כנגד היסוד – this is placement that is not in its [appropriate] place. Or that he placed that (i.e., the blood) which should be placed below [the red line] above It, the fit/kosher individual should return and receive it. And it is necessary to tell us about all of them, for it has a remedy in its return. For if it (i.e., the Mishnah) had only taught only the first clause I might think that these that were appropriate for the Divine Service of the community such as an impure person who is worthy ab-initio for the community, therefore, regarding the individual, there is a remedy through a return, but the left [hand] which is not appropriate for the Divine Service of the community, I might say that he does not have a remedy in returning it. But if we only taught the case of someone who used his left-hand, I might think that the person using his left [hand] has a remedy in returning it, for it has acceptance on Yom Kippur, for the High Priest takes the coal-pan in his right hand and the censer in is left hand. But an unconsecrated utensil, I might so not [at all]. But if he had mentioned only the unconsecrated utensil, because it is appropriate to sanctify it, but these other cases [mentioned in the Mishnah], I would say not, so it is necessary [to mention them all] (see the Gemara, Tracate Zevakhim 26b).
+
+Mishnah 3
+
+לאכול דבר שאין דרכו לאכול – outside of its [appropriate] time period or outside of its [appropriate] place.
+ור' אליעזר פוסל – But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 4
+
+קיפה (jelly, sediments of boiled meat) – spices/seasoning and very fine [portions of meat] that are in rim at the bottom of the vessel.
+אלל (fatty substance, offal of meat) – the remnants of the meat that are attached to the skin at the time of flaying [of the sacrifice]. Another explanation: the sinew of the neck that is hard and is not appropriate for consumption, that we call KAPILO in the foreign language.
+הקרנים והטלפים – and even what is in them close to the flesh that we cut/sever them, blood comes out from it, is not considered like flesh/meat.
+ואין חייבין עליהם משופ פיגול – if the sacrifice was disqualified by improper intention/פיגול, that he intended to eat its meat outside of the appropriate time, but ate from these, he is exempt.
+וטמא – if he ate from one of these while in bodily impurity from a kosher sacrifice, he is not liable because of eating Holy Things while in an impure bodily state.
+
+Mishnah 5
+
+השוחט את המוקדשין – whenever that it (i.e., the Mishnah) uses this language, it speaks of females.
+שליל (embryo) – that is in her womb
+שליא (after-birth, placenta) – the skin that covers the fetus, this intention does not invalidate the sacrifice. For the embryo and the placenta are not the body of the sacrifice [in the strictest sense] (see Tractate Temurah 31b).
+לא פיגל – this is what he said: A person who slaughters the [female] consecrated animal to eat the fetus or the placenta outside of its [appropriate] place, did not make it invalid. And if he intended to eat from them outside of its [appropriate] time, did not make a sacrifice rejectable through improper mental disposal (see Leviticus 19:7).
+חלב המוקדשין וביצי תורין אין חייבין עליהן משום פיגול – if he had an inappropriate intention with a sacrifice and consumed from the milk that was in its breasts, he is not liable for it because of an inappropriate intention, for it is not the main part of the sacrifice.
+
+Mishnah 6
+
+להניח את דמו או את אמוריו למחר – not that he would offer them up as incense on the morrow, for this intention is outside of its [appropriate] time and is it an offering completely disqualified by improper intention, but rather, on the condition that he would leave over everything for the morrow and not offer them up as incense.
+ר' יהודה פוסל – since he would invalidate it by taking it outside and by leaving I, he would invalidate it also by the intention of removing it outside and leaving it, and just as if he left them for the morrow it is invalid, that the blood is invalidated with the setting of the sun, so also if he intended regarding them to leave them for the morrow, he has invalidated it.
+וחכמים מכשירין – since he did not intend either to offer up incense nor to sprinkle/toss [the blood] nor to consume it outside of its [appropriate] time. And similarly, if he did not intend neither to offer up nor to toss nor to consume it outside of its [appropriate] place, he did not invalidate it. And the Halakha is according to the Sages. But surely, Rabbi Yehuda did not invalidate by intention of tossing blood that should be tossed below [the red line] by tossing them above, for since, if he did this, he invalidated it, because Rabbi Yehuda holds that a person who intends to toss the blood on the Altar, even if it is not in its [appropriate] place, it is as if he intended to toss it in is [appropriate] place, as long has he did not intend to toss it outside of the Temple courtyard.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בית שמאי אומרים כל הניתנין על מזבח החיצון – there are those from them that require four gifts. And there are those from them that require two [gifts] which are four [gifts]. And are [those] that require one gift as is taught in the Mishnah in the other chapter (i.e., the next chapter, Mishnayot 3-8). But now that it said that for all of them that he did not give anything other than one gift, de facto, he has expiated, as it is written (Deuteronomy 12:27): “and of your other sacrifices, the blood shall be poured out [on the altar of the LORD your God],” one pouring is implied, for it is not written “all around,” that would imply two gifts which are four.
+ובחטאת שתי מתנות – three portions wee stated regarding the outer sin offerings in Leviticus, one with the male goat of the chieftain (Leviticus 4:22-26), and two concerning the sin offerings/purification offering of the individual (Leviticus 4:27-35), one with a female lamb (Leviticus 4:32 and following) and one with a female goat (Leviticus 4:28 and following). With two of them, it is written as (Leviticus 4:30,34), the word"קרנת [מזבח]" /”horns [of the altar] is written defectively, and one of them (Leviticus 4:7 – “The priest shall put some of the blood on the horns of the altar/קרנות המזבח of aromatic incense,” it is written in full. But the School of Shammai has the tradition of the traditional reading of Scripture (vowels) which must guide us/אם למקרא (as opposed to that of אם למסורת/he traditional Scripture text (without vowels) is authoritative in Biblical interpretation), there are hence, six, but there are only four on the altar [itself], and the two extra were not said other than that Scripture taught them to invalidate an act by omission, but the School of Hillel holds that regarding these of the traditional reading of the vowels/אם למקרא – that implies six and the others are of the אם למסורת –which it implies, four therefore is one more than the traditional Scripture text (without vowels) and one less than from the traditional reading of Scripture, and that would make five, four for the Mitzvah and one to invalidate an act by omission, but if he gave one gift, he has made expiation.
+לפיכך – the sin-offering and all of the offerings, according to the School of Hillel, and according to the School of Shammai all of the other offerings outside of the sin-offering, if he placed the first in the proper manner (i.e., in silence) but the second with the intention of eating the flesh outside of its appropriate time, he has atoned, and the sacrifice is fit to be offered through the first gift, for the second does not permit the flesh, as it was permitted through the first gift. Therefore, it is not disregarded.
+נתן את הראשונה חוץ לזמנה וכו' פיגול וחייבין עליו כרת – for the intention is not outside of its place and the second removes it from being an offering disqualified by improper intention, it was established with the first [sacrifice] when all who were permitted to it offered it up.
+
+Mishnah 2
+
+אם חסר אחת מכל המתנות לא כפר – for regarding the bull for the whole community of Israel [that had erred] that the mater escapes the notice of the congregation it is written (Leviticus 4:20): “He shall do with this bull just as is done with the [priest’s] bull of purification offering; he shall do the same with it,” and this is a verse that is not necessary, for all of his Divine Services are explained in it, but rather it comes to multiply the warning of the sprinklings that are in it. And it means this, and he did for him as I have written for you his Divine Services, and he repeated them to invalidate by an act of omission for if he left out of one of the gifts he did not atone.
+לפיכך (אם נתנן כולן כתקנן) – for since all of them permit, this one does not permit without that one, and this one does not invalidate without that one.
+ואחת שלא כתקנה – with an intention outside of its [appropriate] time.
+פסול – for it was not permitted with the first [sprinklings].
+ואין בו כרת – for we don’t have an improper intention that disqualifies with a half that permits.
+
+Mishnah 3
+
+אלו דברים שאין חייבים עליהם – [not liable on them] for extirpation when consuming them because of offerings disqualified by improper intentions.
+הקומץ (Kohen taking a fistful of the meal-offering to be placed on the altar) -if he took a fistful on the condition to eat its remnants the next day (see Tractate Menahot, Chapter 2, Mishnah 1), and the meal-offering became rejectable that it is not consumed other than during [that] day and the night [following], the person who eats the fistful [of meal-offering] is not [liable] for extirpation, for the inappropriate intention does not occur other than upon a thing that has (a sacrificial object) which requires another act to make it permissible, for we derive offerings disqualified by inappropriate intention from peace-offering as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice of well-being (i.e., peace-offering) [is eaten on the third day; it shall not be acceptable; it shall not count for him who offered it. It is an offensive thing/פגול יהיה, and the person who eats it shall bear his guilt].” Just as peace-offerings/sacrifices of well-being are particular in that they require an act to make it permissible whether for man or for the altar, for the blood permits those portions of the sacrifice offered on the altar, and the portions of the sacrifice offered on the altar permit the meat to man, and they are liable upon them because of an offering disqualified due to inappropriate intention, excluding all of those that are counted in our Mishnah, which do not have any action that makes it permissible for them than they themselves which permit for others, the person who eats from them is not liable because an offering made with an inappropriate intention.
+והלבונה (frankincense) – there is nothing else that makes it permissible, but rather it permits the meal-offering, like the fistful of meal-offering.
+מנחת נדבת כהנים (free-will meal-offering of the priests) – all of which is burnt entirely (see Leviticus 6:16: “So, too, every grain offering offering of a priest shall be a whole offering: it shall not be eaten.”) and is not grabbed from. Therefore, there is nothing else that permits it.
+מנחת כהן משיח – that is the cakes of the High Priest which is offered each day, half of it in the morning and half of it in the evening (see Leviticus 6:13: “This is the offering that Aaron and his sons shall offer on the occasion of his anointment: a tenth of ephah of choice flour as a regular grain offering, half of it in the morning and half of it in the evening.”).
+ומנחת נכסים – we do not have the tradition because they (Rabbi Meir and the Sages further on in our Mishnah) dispute this. And there is a division between it coming with the sacrifice to it coming on its own.
+והדם – which permits it.
+והנסכים הבאים בפני עצמן – as for example, when he made a free-will meal offering [accompanying] the drink-offering/libation without a sacrifice, as we state in Menahot (see Menahot 15b), a person makes a freewill donation of a meal offering [accompanying a drink-offering/libation on its own. Alternatively, he brought it for the sacrifice, but that he brought his sacrifice today and his libations on the morrow, for the Master stated (Numbers 29:37): “the grain offerings and libations [for the bull, the ram, and the lambs, in he quantities prescribed],” even on the morrow, but if he brought them with his sacrifice and he was disqualified by an improper intention with the sacrifice, the libations were also disqualified by improper intention.
+וחכמים אומרים אף הבאים עם הבהמה – for since he can offer up the libations on the morrow, it is found that hat he sacrifice [itself] permits them, and the Halakha is according to the Sages.
+לוג שמן של מצורע – its remnants are consumed.
+אין חייבין עליו משום פגול – if his guilt offering was disqualified due to an improper intention, the LOG was not disqualified due to an improper intention. But even though that the LOG is dependent upon the guilt-offering, as it is written (Leviticus 14:17): “[Some of the oil left in his palm shall be put by the priest on the ridge of the right ear of he one being purified, on the thumb of his right hand, and on the big toe of his right foot -] over the blood of the reparation/guilt-offering,” for if he did not place from the blood of the reparation offering first, the placement of the oil is not worth anything, nevertheless since a person brings his reparation offering now and his LOG (of oil) within ten days, it is found that the reparation offering does not permit it, and since it has nothing that permits it, they are not liable for inappropriate intention.
+ור"מ אומר – the LOG [of oil) that comes with the sacrifice on that day, one is liable for it because of an inappropriate intention if he had an inappropriate intention with the reparation offering. But the Halakha is not according to Rabbi Meir.
+בין לאדם בין למזבח – whether this or that.
+
+Mishnah 4
+
+העולה דמה מתיר את בשרה למזבח – as it is written (Leviticus 1:6): “dashing the blood [against all sides of the altar which is at the entrance of the Tent of Meeting],” and afterwards (Leviticus 1:8): “[And Aaron’s sons, the priests] shall lay out the sections.”
+ואת עורה לכהנים – as it is written (Leviticus 7:8): “[So, too, the priest who offers a man’s burnt offering shall keep] the skin of the burnt offering that he offered,” it is not other than after the tossing/sprinkling [of the blood].
+חטאת העוף – which is eaten by the Kohanim. We derive it from what is written (Leviticus 16:16): “whatever their sins,” to conclude the sin-offering of fowl so that you would not say that it died on its own.
+פרים הנשרפים – the bull of the anointed priest and the bull for an unwitting communal sin [as a result of an errant Halakhic decision handed down by the Great Sanhedrin] (Talmud Tractate Horayot 2a and Chapter 1, Mishnah 5) and the bull of Yom Kippur.
+ושעירים הנשרפים – the goat of Yom Kippur and the goats of the idolaters. All of these require the blood being sprinkled inside, and their portions of the offerings consumed upon the altar offered on the altar of the burnt-offering and the rest of the meat is burned in the place of the ashes [outside of Jerusalem where the ashes from the altar were deposited; the Yom Kippur goat and other public sin-offerings that were not eaten were burned there], But since their blood permits their portions of the offerings consumed upon the altar to be offered up, if he had an inappropriate intention with them, and ate the portions of the offerings that were to be consumed upon the altar, he is liable for them because it was an offering disqualified by improper intention.
+כל שאינו על מזבח החיצון כשלמים – an offering disqualified by improper intention, with regard to peace-offerings it is written. Just as peace-offerings are unique in that the blood is given on the outer altar, so also anything where their blood is given on the outer altar, to exclude the bulls that are burned and the goats that are burned where their blood requires sprinkling/tossing and the giving of their blood inside. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+קדשי נכרים – that the heathens make vows of votive offerings and free-will offerings like an Israelites as it is written in the [Torah] portion of Emor (Leviticus 22:18): “When any man of the house of Israel [or of the strangers in Israel] presents a burnt-offering as his offering for any of the votive or any of the freewill offerings [that they offer to the LORD],” and we expound the word איש/a person, what does the inference teach us when it says איש איש/when any man? To include the non-Jews who make vows of votive offerings and free-will-offerings like an Israelite.
+אין חייבין משום פגול נותר וטמא – for the offering disqualified by improper intention is derived by an analogy from that of a remnant (see Talmud Zevakhim 45a), through [the words] "עון" "עון"/”iniquity,” “iniquity,” (see Leviticus 22:18: “or to incur guilt requiring a penalty payment,” and Numbers 18:1: “You and your sons and the ancestral house under your charge shall bear any guilt connected with the sanctuary; you and your sons alone shall bear any guilt connected with your priesthood.”) and remnant is derived from ritually impure in an analogy of "חלול" "חלול"/desecrated, desecrated, (see Leviticus 22:2: “Instruct Aaron and his sons to be scrupulous about the sacred donations that the Israelite people consecrate to Me, lest they profane/יחללו My holy name.” and Leviticus 22:15: “But [the priests] must not allow the Israelites to profane/ולא יחללו the sacred donations that they set aside for the LORD,) but regarding the impure, it is written (Leviticus 22:2): “Instruct Aaron and his sons to be scrupulous about the sacred donations that the Israelites consecrate to me,” but not the holy things of the heathens. But the Halakha is not according to Rabbi Meir.
+דברים שאין חייבין עליהן משום פגול – as for example, the taking of a fistful of the meal-offering and the incense and everything that is taught in our Mishnah (see Chapter 4, Mishnah 3).
+חייבין משום טומאה – a person who eats them while in bodily impurity is liable for extirpation.
+חוץ מן הדם – that the Biblical verse excluded it as it is written (Leviticus 17:11): “[for the life of the flesh is in the blood,] and I have assigned it to you [for making expiation for your lives upon the altar; it is the blood, as life, that effects expiation],” yours will be like the rest of unconsecrated meat, and not like Holy Thing. And further it is written (Leviticus 17:11): “for making expiation for your lives upon the altar,” for expiation I have given it, but not for sacrilege. Therefore, he is not liable for it not because of impurity and not because of remnant and not because of improper intention, but rather because of merely consuming blood.
+בדבר שדרכן להאכל – that it is the manner of human beings to consume them, and even though it is from that which is offered as incense, as for example, the taking of a fistful of meal-offering and the meal-offering of the priests and things similar to it, but the frankincense and the wood and the incense, we are not obligated for them because of ritual impurity. But the Rabbis argued with this and strengthened it for ritual impurity, from Scripture, as it is written (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten; [it shall be consumed in fire,” and the extra word of הבשר/the flesh [in the verse quoted above]: “As for other flesh, only he who is pure may eat such flesh,” includes the wood and the frankincense. But the Halakha is according to the Sages, for the wood and the frankincense also have reason to be ritually impure. But wood does not cause impurity other than the wood of a sacrifice alone, for if something ritually impure touched it, it is prohibited to burn them upon the altar.
+
+Mishnah 6
+
+לשם זבח – to exclude the change in holiness, as for example, for the sake of another sacrifice.
+לשם זובח – to exclude the change in owners as we derived above at the beginning of the first chapter (i.e., Mishnah 1) from (Deuteronomy 23:24): “You must fulfill what has crossed your lips and performed what you have voluntarily vowed to the LORD our God, etc.”
+לשם אשים – to exclude if he slaughtered it on the condition to make of it roasted pieces on the coals.
+לשם ריח – to exclude if he roasted them first outside of the pile of wood on the altar in the Temple, for furthermore, this does not causes its scent to rise.
+לשם הנחת ריח – please to the Holy One, Blessed be He who said and we fulfill his will. And all of these we derive them from as it is written (Leviticus 1:9): “a gift of pleasing odor.”
+לשם חטא – for the sake of his sin that he brings it upon it.
+אף מי שלא היה בלבו לשם אחד מכל אלו – but rather that he merely slaughtered it, it is fit/appropriate.
+שהוא תנאי ב"ד – that he should merely slaughter it, but not state its purpose, perhaps he will come to state that it was not for that sake.
+שאין המחשבה הולכת אלא אחר העובד – Therefore, if he would say that it was not for their sake, even though the owners stated that it was for their sake, it is not anything, for the matter does not depend upon them, as it is written (Leviticus 7:18): “it shall not count for him who offered it,”. And the Halakha is according to Rabbi Yossi.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+איזהו מקומן של זבחים קדשי קדשים – burnt offerings, sin offerings and guilt offerings.
+שחיטתן בצפון – a burnt offering is explicitly written regarding it (Leviticus 1:11 though the verse is not exactly the same as the one suggested by the commentary "ושחט אתו" vs. "ושחט אותה"): “It shall be slaughtered before the LORD on the north side of the altar.” The sin offering – it is written concerning it (Leviticus 6:18): “the sin offering shall be slaughtered before the LORD, at the spot where the burnt offering is slaughtered.” The Guilt offering, it is written concerning it (Leviticus 7:2): “The guilt offering shall be slaughtered at the spot where the burnt offering is slaughtered.”
+שחיטתן בצפון – for it did not teach here, “and the receipt of its blood [in the vessels dedicated to the Temple service] in the north, even though in all of them, the receipt of their blood is in the north at the place of slaughtering. But because there is the guilt offering of the leper that the Kohen would receive part of his blood in his palm as it is written (Leviticus 14:14): “The priest shall take some of the blood of the guilt offering, and the priest shall put it [on the ridge of the right ear of him who is being cleansed, and on the thumb of his right hand, and on the big toe of his right foot].” Just as the putting by the Kohen himself with his finger, even the taking of by the Kohen on his own. Because of this, it (i.e., the
+Mishnah) did not write [concerning] the receipt of the blood, because the receiving of the blood is not equivalent.
+פר ושעיר של יום הכפורים – even though it is written [in the Torah] regarding a burnt-offering [that is offered (after being slaughtered) in the north, the Tanna/teacher [of the Mishnah] advanced that of sin-offerings in the first clause [of the Mishnah], since it comes from an exposition [of the Biblical text], it is more beloved to him. But innermost sin-offerings since one brings their blood in the innermost Holy of Holies, it is beloved to him, and they advance them to the rest of the sin-offerings. But they also, their slaughtering is in the north, as it is written (Leviticus 4:29): “And the purification offering shall be slaughtered at the place of the burnt offering,” but it is an additional verse, for behold it is written (Leviticus 6:18): “the purification offering shall be slaughtered before the LORD at the spot where the burnt offering is slaughter,” but that is the creation of a class,( i.e., a conclusion, by analogy, from a case explicitly stated in Biblical law on all similar cases not specified in detail) for all the sin-offerings that they will be required in the north.
+וקבול דמן בכלי שרת (in vessels dedicated to the Temple service) – as it is written in the burnt offering of Sinai (Exodus 24:6): “[Moses took on part of the blood] and pu it in basins, [and he other part of the blood he dashed against the altar.],’ and from it, we learned that all of the sacrifices require a utensil.
+הזיה על בין הבדין – he stands between the two bars projecting from the Ark and sprinkles once above and seven [times] below corresponding to the thickness of the cover of the Holy Ark, and they would not touch it.
+ועל הפרוכת – as it is written (Leviticus 16:16): “and he shall do the same for the Tent of Meeting,”[which abides with them in the midst of their impurity].”
+ועל מזבח הזהב – as it is written (Leviticus 16:18): “he shall go out to the altar [that is before the LORD and purge it].” In the Order of the Divine Service of Yom Kippur in the Torah portion of Ahare Mot.
+מתנה אחת מעכבת – as we have stated in the chapter “Bet Shammai” (Chapter 4 of Tractate Zevakhim) [36b], that regarding the bull offered for an unwitting communal sin, it is written (Leviticus 4:20): “He shall do with this bull just as is done with then [priest’s] bull of purification offering; he shall do the same with it,” and it is an extraneous Biblical verse, which [if improperly done] impairs, if he is missing one of the gifts, he did not attain atonement. And we expound upon (Leviticus 4:20): “He shall do with this bull” – this is the bull of Yom Kippur, and with it also, one gift impairs, like the bull offered for an unwitting communal sin.
+אם לא נתן – the remnants of the blood to the base of the [golden] altar, he did not impair atonement, for after the sprinkling and giving of the blood in the Holy of Holies, it is written (Leviticus 16:20): “When he has finished purging the Shrine,” which implies that they had already completed all of the atonements entirely.
+
+Mishnah 2
+
+פרים הנשרפים – the bull offered for an unwitting communal sin and the bullock of the anointed High Priest, which are not consumed by Kohanim but are burned outside of Jerusalem.
+ושעירים הנשרפים – the goats of idolatry, which are juxtaposed/compared to the bull offered of an unwitting communal sin for all of their (i.e., the Rabbis’) words.
+הזיה על הפרוכת – seven sprinklings on the curtain. But between the boards [of the altar] there is no sprinkling written [in the Torah] concerning them like there is for the bullock of Yom Kippur, as it is written concerning it (Leviticus 16:14): “[He shall take some of the blood of the bull] and sprinkle it with his finger over the cover [on the east side].”
+אלו ואלו – of Yom Kippur and the rest of [the sacrifices] that are burned [entirely].
+נשרפים בבית הדשן – to the place where they remove from there the ashes of the outer altar, as it is written concerning it (Leviticus 6:4): “and carry the ashes outside the camp.” And regarding the burned bullocks, it is written (Leviticus 4:12): “it shall be burned on the ash heap.”
+
+Mishnah 3
+
+אלו הן חטאות הצבור – that we must mention them, for the inner [altar’s sacrifices] were already taught.
+שעירי ראשי חדשים ושל מועדות – for they are on the outer altar.
+שחיטתן בצפון – for we have learned them through a creation of a class (i.e., a conclusion, by analogy, from a case explicitly stated in Biblical law on all similar cases not specified in detail) for all sin-offerings which are required in the north.
+עלה בכבש ופנה לסובב – because its blood is placed on the horns [of the altar] and with a finger, he (i.e.., the Kohen), need to stand on top of the SOBEB (i.e., a sort of gallery surrounding the altar for the priest to walk on). But with all of he other blood which are on the lower parts from the incisors and below, he stands on the floor near the horn of the altar and sprinkles from the utensil, and any place where it reaches the [lower[ altar is appropriate/fit.
+ובא לו לקרן דרומית מזרחית – upon which he approaches first, for we hold (Tractate Yoma 15b): All the turns that you make (in the Temple) must be towards the right, to the east, and he comes to that horn/corner and goes and surrounds the SOBEB gallery the right side and his face is towards the altar from the south to the east and from the east to the north and from the north to the west, which is the path to the right. And a cubit by a cubit at the height of the cubit is given at the top of the altar in each and every corner that is in it, which is called, “horn.”
+על יסוד דרומית – that we derive its descent from the inclined plane leading to the altar with the outer sin-offerings and remnants of the blood in his hand, from his departure from the palace/Holy (i.e., the hall containing the golden altar) and the inner remnants [of blood] in his hand, just as his departure from the hall containing the golden altar he would place remnants of the blood that is near him, which is he western side of the base of the altar/YESOD, as it is written (Leviticus 4:7): “[and all the rest of the bull’s blood he shall pour out at the base of the altar of burnt offering,] which is at the entrance of the Tent of Meeting,” which means to the western side which is near the palace (i.e., the hall containing the golden altar), even his descent from the inclined plane leading to the altar he places the remnants [of the blood] that are near him, meaning, the southern base of the altar adjacent to the inclined plane leading to the altar, that the inclined plane is in the south.
+לפנים מן הקלעים – because in the Mishkan/Tabernacle, there were curtains surrounding the courtyard of the Tent of Meeting, and regarding the sin-offering it is written (Leviticus 6:19): “it shall be eaten in the sacred precinct, in the enclosure of the Tent of Meeting.” And in the Temple (i.e., the permanent house, as opposed to the Tabernacle), the wall of the Temple cout wss in place of the curtains.
+לזכרי כהונה – regarding the sin-offerings and the gult offering and the meal offering, it is written (Leviticus 6;22): “Only the males in the priestly line may eat of it: [it is most holy].”
+בכל מכל – because it was necessary to teach regarding to the Passover offering which is not eaten other than roasted (see Mishnah 8 of this chapter), it teaches here “in any manner of cooking food.”
+ליום ולילה – as it is written (Leviticus 7:15): “And the flesh of his thanksgiving sacrifice of well-being shall be eaten on the day that is offered,” ‘it shall be eaten” – we learned [from it” that the thanksgiving offering is eaten over one day. From where do we learn about the sin-offering and the guilt offering? The inference teaches us (Leviticus 7:15): “[And the flesh of his thanksgiving] sacrifice [of well -being shall be eaten on the day that it is offered;].”
+עד חצות – the Sages made a fence for the Torah [in order] to keep a person from sin. For here, the Biblical verse (Leviticus 7:15) is stated: “none of it shall be set aside until morning.”
+
+Mishnah 4
+
+העולה קדשי קדשים – [The burnt offering] is the Most Holy Things, and becomes disqualified if it leaves [outside of the Temple courtyard] and with a person wo immersed himself on that day (but if he is a priest, is remains prohibited for that day to eat Terumah/heave offering until nightfall), and someone lacking atonement (i.e., such as a person with a flux, a healed leper, who must bring an offering to complete their purification process) and those who commit an act of sacrilege, but because it is not written in Scripture that it is the Most Holy Things like with regard to the sin-offering and the guilt offering. The Tanna/teacher comes to teach us here that this is also of the Most Holy Things like the sin-offering and the guilt offering, for it is equivalent to them in the place of their slaughter and the recption of their blood.
+שתי מתנות – in the northeastern corner/horn, and in the southwestern corner/horn which opposite forms a diagonal line/diameter, and the reason is because om the southeastern corner/horn, there was no base of the altar because it was not in the portion of Benjamin when Jacob prophesied about him (Genesis 49:27): “[Benjamin is a ravenous wolf;] In the morning he consumes the foe, [And in the evening he divides the spoil],” in his inheritance the Temple will be built, the thing that is sanctified for blood will not be other than in the portion of Benjamin, and that corner/horn, was not in his portion, for the Altar was taking effect in the portion of Judah, one cubit towards the east and one cubit in the south, all the length of the east and the south in the thickness of a cubit, but there wasn’t a cubit in the east throughout all of the east, for when it would reach the north eastern corner/horn, it would end within a cubit of the corner/horn. And similarly, regarding the ending of the southern cubit, it did not go throughout all of the south, for when it would reach the southwestern corner/horn, it would end a cubit, near the corner. It is found that the base of the altar exists for three corners/horns. Therefore, he would begin at the northeastern corner/horn, for since the southwestern corner/horn lacks a base to the altar because it was not in the portion of the prey which Jacob prophesied about. But the burnt offering requires at first the giving of the blood corresponding to the base of the altar. Therefore, it requires these two as we have stated. We require two gifts which are four, in order that the giving of the blood is on the four directions of the Altar, as it is written (Leviticus 1:5): “dashing the blood against all sides of the altar,” for if he sprinkled it, he could sprinkle it in one casting, the inference teaching us, “all sides/all around,” and it is impossible to surround it with one casting. And if it is all around, it is possible to float it like a string, the inference teaching us, “dashing/casting” and there is no dashing/casting, other than from afar, and like a string, it is impossible to surround it other than with a finger. How so? He gives two acts of placing which are [divided at the corners into] four.
+וטעונה הפשט ונתוח – as it is written (Leviticus 1:6): “The burnt offering shall be flayed and cut up into sections.”
+וכליל לאשים – all of it is burnt on the fire.
+
+Mishnah 5
+
+זבחי שלמי צבור – the sheep for Atzeret/Shavuot.
+אשם גזילות – that are stated for the oath of deposit.
+שאם מעילות – who benefits from that which is dedicated to Temple property.
+אשם שפחה חרופה – he who comes into [sexual elations] with a slave woman who is half a slave and half a free woman who is designated to a Hebrew slave who is permitted to a maidservant and someone who is a free woman.
+אשם נזיר – who became defiled [by contact] with the dead, as it is written concerning hm (Numbers 6:12): “And rededicate to the LORD his erm as nazirite.”
+אשם תלןי – doubtfully inadvertently sinned in a manner where one is liable for extirpation for sinning willfully, and it is doubtfulif he didn’t sin inadvertently. But it is written in Leviticus (5:17-18) regarding the guilt-offering for misuse of sacred property.
+אשם ודאי – we do not read this [in the Mishnah], for all of these are definite guilt-offerings, except for the uncertain guilt-offering.
+שתי מתנות שהן ארבע – that regarding the guilt offering it is also written (Leviticus 7:2) “The reparation offering shall be slaughtered at the spot where the burnt offering is slaughtered, and the blood shall be dashed on all sides of the altar.” It is written זריקה/dashing/casting and סביב/on all sides.
+ונאכלין לפנים מן הקלעים – as it is written with regard to the reparation/guilt offering (Numbers 18:10): “You shall partake of them as most sacred donations.” But Scripture juxtaposed the peace-offerings/sacrifices of well-being of the community to the sin offering, as it is written (Leviticus 23:19): “You shall also offer one he-goat as a purification offering and two yearling lambs as a sacrifice of well-being,” to inform you that their law is like that of a sin-offering, which are not consumed other than inside fom the curtain and only by males of the priesthood. But they do not require four gifts like a sin offering, for there isn’t among all of the sacrifices that which requires four gifts other than only the sin-offering.
+
+Mishnah 6
+
+התודה ואיל נזיר קדשים קלים – and one does not commit sacrilege through them.
+שחיטתן בכל מקום – they don’t require slaughter in the north (as their law is like offerings of well-being/peace offerings).
+ונאכלים בכל העיר – that concerning the sin offering, it is written (Leviticus 10:13): “You shall eat it in the sacred precinct [inasmuch as it is your due and that of your children from the LORD’s gifts,” but peace-offerings/offerings of well-being are not consumed other than in a pure place, which is throughout the city [of Jerusalem] which is a pure place from lepers entering therein.
+לכל אדם – for foreigners (non-Kohanim).
+ליום ולילה – regarding the offering of gratitude/thanksgiving, it is written (Leviticus 7:15): “[And the flesh of his thanksgiving sacrifice of well-being] shall be eaten on the day that it is offered; none of it shall be set aside until morning.” And it is taught in a Baraita (Tractate Zevakhim 36b), it is taught (Leviticus 7:15: “his thanksgiving sacrifice of well-being” – to include the Nazirite’s offering of well-being.
+המורם מהם – the breast and the shoulder that he gave from them to the Kohen like the rest of the offerings of well-being/peace offerings, for Scripture thanksgiving and offerings of well-being are compared through analogy, as it is written (Leviticus 7:1-2): “This is the ritual of the sacrifice of well-being,…if he offers it for thanksgiving, etc.” But the four loaves are from its four species as it is written (Leviticus 7:24): “one of each kind as a gift [to the LORD; it shall go to] the priest who dashes [the blood of the offering of well-being,, and that which is raised up from them from the ram of the Nazirite, the boiled shoulder (see Numbers 6:19), and the breast and the foreleg and the loaf of unleavened bread and one wafer.
+כיוצא בהן – that are consumed throughout the city for day and nighttime.
+לכהנים לנשיהם – as it is written (Leviticus 10:14): “But the breast of elevation offering…you may eat in any pure place, [for they have been assigned as a due] to you, and your children [from the Israelites’ sacrifices of well-being].”
+
+Mishnah 7
+
+שחיטתן בכל מקום בעזרה – three portions were stated in the slaughtering of the [sacrifice of] well-being; one with the offspring of cattle, and one with sheep and one with a goat. In the first, it is written (Leviticus 3:2): “and slaughter it at the entrance of the Tent of Meeting,” and in the two after it, it is written (Leviticus 3:8): “It shall be slaughtered before the Tent of Meeting,” to make fit all the directions that are in the Temple courtyard, for the word לפני/before implies all that is before the Palace/ Hall, containing the golden altar.
+לשני ימים ולילה אחד – for such is written regarding the offering of well-being (Leviticus 7:17): “What is then left of the flesh of the sacrifice shall be consumed in fire on the third day.”
+
+Mishnah 8
+
+והמעשר – the tithing of cattle.
+ודמן טעון מתנה אחת – as it is not written with them (i.e., the first born offering, the tithe and the Passover sacrifice), the word סביב/surrounding , is not written with them, but rather, (Numbers 18:17): “you shall dash their blood against the altar,” regarding the first born [sacrifice]. But we derive these (i.e., the tithes and the Passover offering) from there, for it is not written [in Scripture], “and its blood,” but rather, “their blood” (ibid.).
+כנגד היסוד – in a place where the base of the altar/YESOD is underneath, to exclude the southeast [corner] where the base of the altar is not there, as we have stated. But the offering of the firstling and the tithe and the Passover sacrifices require the base of the altar, as we derive by analogy from burnt offering/עולה through זריקה/casting, as It is written (Leviticus 4:7): “[and all the test of the bull’s blood he shall pour out] at the base of the altar of the burnt offering.’
+שינה באכילתן – one from the other. Even though they compare them through the giving of blood.
+הבכור נאכל לכהנים – as it is written (Numbers 18:18): “But their meat shall be yours: [it shall be yours like the breast of elevation offering and like the right thigh].”
+והמעשר לכל אדם – that we did not find throughout the Torah that the Kohanim would have a part in it.
+ונאכלין בכל העיר – as it is written (Deuteronomy 12:6): ‘And there you are to bring your burnt offerings and other sacrifices, your tithes…,” And it is taught in a Baraita that Scripture speaks of two [kinds of] tithes, one for the tithe of cattle, and one is the tithe of grain. And it is written in that Biblical verse, “and the firstlings of your herds and flocks.” But because it did not establish for them a separation, we learn from it that the tithe and the firstling are consumed throughout the city [of Jerusalem].
+לשני ימים ולילה אחד – for regarding the firstling it states (in the Torah – Numbers 18:18): “But their meat shall be yours: it shall be yours like the breast of elevation offering [and like the right thigh], Scripture made a comparison [which rests on Biblical intimation by analogy] to the breast and the foreleg. Just as the breast and foreleg of the offering of well-being [is consumed] for two days and one night, so too the firstling for two days and one night, and the tithe is like the firstling.
+למנוייו – to those who were assigned to the funds of its being taken, as it is written (Exodus 12:4): “you shall contribute [for the lamb] according to what each household will eat.”
+
+Chapter 6
+
+
+
+Mishnah 1
+
+קדשי קדשים כאילו נשחטו בצפון – as it is written (Exodus 20:21): “[Make for me an altar of earth] and sacrifice on it your burnt offerings and your sacrifices of well-being (i.e., peace-offerings),” all of it is fit/appropriate for a burnt offering and all of it is fit for peace-offerings/sacrifices of well-being, but even though the burnt-offering is required in the north.
+מחצי המזבח ולצפון כצפון (from the midpoint [above] the altar to the north is deemed equivalent to the north)- for it implies that one-half of it is for your burnt-offerings and one-half of it is for your sacrifices of well-being. But if you were to think that all of it is for the burnt-offering, it is fit/appropriate, now that all of it is for the burnt-offering you stated that it is fit/appropriate, [or] all of it for sacrifices of well-being/peace-offerings, it requires that their slaughtering is in every place. And the other one (i.e., the burnt-offering), requires, you might think, that regarding the burnt-offering its place is pressed, that it would not be acceptable in other directions, but sometimes when the burnt-offerings are many and the place [for offering] is narrow for them, therefore, the top of the altar was made fit but sacrifices of well-being/peace-offerings where the place [for offering] is not pressed, the top of the altar was not made fit [for these sacrifices], it comes to tell us that this is incorrect. And the Halakha is according to Rabbi Yosi.
+היו נקמצות בכל מקום – and they don’t require being in the north, for Scripture did not establish a place for taking a fistful of the meal offering.
+לפנים מן הקלעים לזכרי כהונה – as it is written (Numbers 18:9): “[This shall be yours from the most holy sacrifices, the gifts:] every such gift that they render to Me as most holy sacrifices, namely, every grain offering, [purification offering, and reparation offering of theirs, shall belong to you and your sons],” and adjoining it (verse 10): “You shall partake of them in as most sacred donations: only males may eat them.”
+ליום ולילה עד חצות – we derive it from the meal-offering of the thanksgiving breads.
+
+Mishnah 2
+
+חטאת העוף היתה נעשית בקן מערבית דרומית 0 because that the meal-offering of a sinner is called a sin-offering, as it is written regarding the meal-offering of a sinner (Leviticus 5:11): “he shall not add oil to it or lay frankincense on it, for it is a purification (i.e., sin) offering.” And it implies also that a sin-offering is called a meal-offering, for a sin-offering turns into a meal-offering for the poorest of the poor, and the meal-offering we found that it requires offering in the southwestern corner, as it is written (Leviticus 6:7): “[And this is the ritual of the grain offering:] Aaron’s sons shall present it before the LORD, in front of the altar,” which direction is it that is “before the LORD” and” in front of the altar?” It would say that this is the southwestern direction, for “before the LORD” is westward, and the “front of the altar” is the south, for there was the inclined plane leading to the altar, and just as the meal-offering requires bringing near in the southwestern corner, even the sin-offering of fowl, its Divine service is in the southwestern corner. And the sprinkling of its blood is the essence of its Divine service.
+מכל מקום היתה כשרה – for the pinching of the bird’s head.
+אלא זה היה מקומה – for the sprinkling of its blood. And such is how they explain it in the Gemara (see Talmud Zevakhim 63b).
+מלמטה – below the red line (i.e., a line painted in red encircling the Temple altar at precisely half its height – because the blood of animal sin-offerings and birds brought as burnt-offerings were sprinkled on the upper portion of the altar, above the red line, whereas the blood of all other sacrifices was sprinkled on the lower portion, below the red line).
+הגשות – [bring near] of meal offerings (see Tractate Menahot, Chapter 5, Mishnah 5) prior to their taking a fistful of the meal offerings, as it is written (Leviticus 2:6): “[When you present to the LORD a grain offering that is made in any of these ways, it shall be brought to the priest] who shall take it up to the altar.”
+ושיירי הדם (see Tractate Zevakhim, Chapter 5, Mishnah 3) – of the outer sin offerings, he would pour [the remnants of the blood] to the southern foundation, as we derived in the chapter [five of Tractate Zevakhim, Mishnah 3 – Talmud Zevakhim 53a].
+ניסוך המים – on the holiday of Sukkot (see Tractate Sukkah, Chapter 4, Mishnah 9).
+והיין – on each day, for there were the pits by the side of the altar into which the remainder of the libations were poured (see also Tractate Meilah, Chapter 3, Mishnah 3 and Talmud Meilah 11a) and it was not possible to offer libations other than there.
+ועולת העוף כשהיא רבה במזרח – for he essence of its place was in the southeastern corner, because it was close to the place of the ashes to throw there its crop (of the bird) and its feathers, as it is written (Leviticus 1:16): “[He shall remove its crop with its contents,[ and cast it into the place of the ashes, [at the east side of the altar].” But when it is abundant there, that there are many Kohanim in that corner engaged with burnt-offerings, but there isn’t space for this to stand on the surrounding ledge (i.e., five cubits above the altar’s base, six cubits from the ground. It was one cubit wide on all sides surrounding the altar.) for the burnt-offering of fowl was done above, when he came to the southwestern corner, where even it was close to the place of the ashes more than the other two corners, for the place of the ashes was near the ramp in the eastern side of the ramp and to the south of the altar.
+
+Mishnah 3
+
+ומקיפים דרך שמאל – cause to go around the Altar for the needs of the Divine Service. Such as for example to bringing of the blood of the sin-offerings and for the arrangement of the pile of wood on the altar or to turn over the limbs with a hook/curved pin. And the descend on the western side of the ramp which is on the left of those who ascend to the altar in their coming up.
+חוץ מן העולה לג' דברים אלו – that are done in the southwestern corner, which are libation of the water, and the wine and the burnt-offering of the fowl, and when he goes up to the altar, he turns to the surrounding ledge to the left in that corner and when he goes back the same way (see Tractate Zevahim 63b) on the path that he came up. With the libation of the water and wine, lest it be affected by smoke in the smoke of the altar while he is turning to the right and surrounding to the left and they will cause them to lose their taste and their fragrance, but we require (Numbers 28:31): “see that they are without blemish-with their libations,” that their libations will be pure. And the burnt-offering of the fowl also lest it be affected by the smoke and it dies.
+
+Mishnah 4
+
+היה מולק את ראשה (pinch the bird’s neck with the finger nail) – he would hold its two wings with his two fingers the span from the little finger to the thumb of a spread hand and a fistful of the meal-offering in his left hand, and the bird on the side of his hand and the face of the bird to the side of the back of his hand, that the neck would be above, and he stretches/extends its neck of the throat on the width of his two fingers, the index finger and the arm and he pinches with his finger nail. And this is one of the hardest forms of Divine service that is in the Temple.
+ואינו מבדיל – [and he doesn’t separate] the head from the body, but rather severs the spinal column and the nape and most of its flesh is with it until he reaches the gullet or the windpipe and takes one organ alone and pinches the bird’s neck with his finger nail, as it is written (Leviticus 5:8) “[He shall bring them to the priest, who shall offer first the one for the purification offering, pinching its head at the nape] without severing it.” (see Talmud Zevakhim 65b)
+ומזה מדמה – he holds the bird/fowl and sprinkles. For he does not sprinkle neither with a utensil or with a finger, but with the body of the bird/fowl.
+היה מתמצה (drains/empties out) – that he offers up the place in the bird’s neck to the altar and presses it on the wall and the blood drains out and goes down to the base [of the altar]. For regarding the sin-offering of the fowl/bird, it is written (Leviticus 5:9): “He shall sprinkle some of the blood of the purification offering on the side of the altar and what remains of the blood shall be drained out at the base of the altar,” Which wall do the remnants belong to and he drains out the blood to the base of the altar? I would say that this is the lowest wall, that is from the red line and below, for if it was the upper wall, that is from the red line and above, sometimes it (i.e., the blood) would drain out to the surrounding ledge, for since he would make it above the surrounding ledge that the red line is below the surrounding ledge by a cubit.
+
+Mishnah 5
+
+עלה בכבש – since the burnt-offering of the fowl is done above, for it is not written [in Scripture] regarding the burnt-offering of the fowl/bird is in the base of the altar, but rather, only the sin-offering of the fowl/bird. But with the cattle it is the opposite, for the sin-offering of cattle is performed above [the red line] as it is written regarding it (Leviticus 4:18): “[Some of the blood he shall put] on the horns of the altar [which is before the LORD in the Tent of Meeting],” and the burnt offering of the cattle is below [the red line], as it is written (Leviticus 4:18): “ [and all the rest of the blood he shall pour out] at the base of the altar of burnt offering, [which is at the entrance of the Tent of Meeting],” [Scripture] assigned the base [of the altar] to the burnt-offering.
+בא לו לקרן דרומית מזרחית – because it is close to the place of the ashes where they cast the crop of the birds and the down-covered skin [with the entrails that go along with it].
+ממול ערפה – opposite one who sees its neck. And it is the back of the neck. But even though it doesn’t say regarding a burnt-offering, “opposite the neck,” we learned from it, opposite the neck from the sin-offering.
+ומבדיל – he severs two organs, from what is written in the sin-offering of the fowl/bird (Leviticus 1:17): “[The priest shall tear it open by its wings,] without severing it, [and turn it into smoke on the altar,” we learned that with the burnt-offering of a fowl/bird, he severs it.
+והקיף בית מליקתו למזבח – he offers it up and presses the place in the bird’s neck to the wall of the altar in order that the blood will drain out.
+ספגו במלח – the language of drawn water and taking, like absorbing/receiving the forty [i.e., thirty-nine] lashes. Even here, he places upon it salt in order that the head will stretch and receive the salt. Another explanation: the word "ספגו" with a letter ג' is like סופק with a letter ק' (i.e., to supply an opportunity, to be sufficient) , the language of (Numbers 24:10): “[Engraged at Balaam,] Balak struck his hands together.”
+מוראה – the bird’s crop.
+נוצה – he cuts through it like a sort of aperture and takes all the skin and the feathers/down (i.e., plumage) that is opposite the bird’s crop with the crop and casts it off.
+שסע – [tears open] the bird between the wings but he does not sever it.
+
+Mishnah 6
+
+הבדיל בחטאת – that he pinched the bird’s neck with his finger nail two organs with the sin-offering.
+או לא הבדיל בעולה – that he pinched with it one organ.
+פסול – for every kind of difference prior to the [Divine] service with the blood is invalid.
+ולא מיצה דם הגוף פסולה – for the essence of the blood is in the body, where it is found.
+
+Mishnah 7
+
+חטאת העוף שמלקה שלא לשמה – pinching of the neck of the fowl in place of the slaughtering for cattle, and the draining of the blood of the fowl in place of the sprinkling of the blood of the cattle. For the intention that invalidates the slaughtering and sprinkling of the blood in cattle invalidates the pinching of the neck of the bird and in the draining of the blood in a fowl/bird. But there is no receiving and bringing [of blood] in the fowl/bird.
+עולת העוף כשרה – as it is taught in the Mishnah at the beginning of the first chapter [of Tractate Zevakhim, Mishnah 1]: “All of the animal offerings which were slaughtered not for their own sake are valid [so that the blood is tossed and the entrails burned, etc.] , but they do not go to the owner’s credit in fulfillment of an obligation, except for the Passover offering and the sin-offering.”
+לאכול דבר שדרכו לאכול – the sin-offering of the fowl/bird.
+להקטיר דבר שדרכו להקטיר – the burnt-offering of the fowl/bird.
+שלא לשמה – we don’t remove a burnt-offering from improper intention, because it is fit/acceptable when it is not for its own sake. And all of our Mishnah is explained above in chapter two, [Mishnah four].
+
+Chapter 7
+
+
+
+Mishnah 1
+
+חטאת העוף שעשאה למטה – from the red line according to the Halakha that it is performed below, as we have stated in [Mishnah 4] in our chapter above (i.e., Chapter 6).
+כמעשה חטאת – with sprinkling/tossing [of the blood] and draining [of the blood].
+ולשם חטאת – even though that he changed in the order/arrangement of the pinching of the head of the bird in such a manner that he pinched the bird’s neck with a finger nail and severed it, but with a sin-offering, it is stated (Leviticus 5:8): "לא יבדיל" / “[pinching its head at the nape] without severing it.”
+כשרה – because it was done below [the red line] and in the rest of the acts of Divine service it was performed in accordance with the Halakha (see Tractate Zevakhim, Chapter 6, Mishnah 2).
+כמעשה חטאת לשם עולה וכו' פסולה – for a sin-offering not performed for its own sake is invalidated.
+כמעשה כולם – that is to say, like the rites/actions of one of all of them that are mentioned here, and even according to the rite of the sin-offering for the sake of/for the name of the sin-offering, because it was performed above [the red line], it is invalid.
+
+Mishnah 2
+
+עולת העוף שעשאה למעלה – in accordance with the Halakha that it was performed above [the red line].
+כמעשה עולה לשם עולה – even though he changed in the arrangement of the pinching of its head, that it would not be severed (see Leviticus 1:12: “The priest shall tear it open by its wings, לא יבדיל/without severing it, and turn it into smoke on the altar, upon the wood that is on the fire. It is a burnt offering, a gift, of pleasing odor to the LORD,” versus Leviticus 5:9 for the sin-offering: “He shall bring them to the priest, who shall offer first the one for the purification/sin-offering, pinching its head at the nape without severing it/ולא יבדיל), for according to the law, he should have severed it, even so, it is valid.
+כמעשה עולה לשם חטאת כשרה – for all of the animal offerings that were offered up not for their own sake but rather that they did not go to the credit of its owns, except for the Passover offering and the sin-offering.
+עשאה למטה כמעשה כולן – according to the rites of one of all of them, and even like the rite of the burnt-offering for the sake of/in the name of a burnt-offering.
+פסולה – [it is invalid] because he prepared it below [the red line].
+
+Mishnah 3
+
+וכולן אינן מטמאות בבית הבליעה (and all of them – which are invalid – do not impart uncleanness to the esophagus/gullet) – even though they were invalidated, their pinching of the bird’s head purifies them from having ritual impurity imparted by an un-slaughtered carcass, and they don’t become ritually impure in the gullet/esophagus according to the law of the un-slaughtered carcass of a pure bird for a person who consumes it, even though he did not touch it, as for example, that his fellow inserted it in his esophagus, it becomes ritually defiled in a more serious manner to defile the clothing that is upon him, but these, even though that their pinching of the bird’s head does not permit them for eating because of the defilement that occurred to them, nevertheless, it purifies them and removes them from being an un-slaughtered carcass.
+ומועלין בהן – he who derives a penny’s worth of benefit from them brings a sacrifice of sacrilege according to the law of all who derive benefit from that which is dedicated to the Temple. And even a sin-offering, because it was defiled and there was no time period of permissibility to the Kohanim, he did not depart from religious sacrilege.
+חוץ מחטאת העוף שעשאה למטה כמעשה חטאת לשם חטאת – which is fit/valid and there is a period of permissibility for the Kohanim, and furthermore, there is no religious sacrilege involved even for a non-Kohen (literally: “a foreigner”).
+
+Mishnah 4
+
+ר' אליעזר אומר מועלים בה – for it is a burnt-offering, and who removed it from its religious sacrilege? For there wasn’t any permitted time for it.
+רבי יהושע אומר אין מועלים בה – for since he changed its name and its action and its place for the sake/name of the sin-offering, it became a sin-offering.
+ומה חטאת העוף שאין מועלים בה – when he slaughtered it for its sake/name, for it is consumed by the Kohanim.
+שינה את שמה – it was disqualified and it does not come to be included in that which is permissible.
+מועלים בה – for Rabbi Yehoshua himself did not dispute this.
+לדבר שיש בו מעילה – for the sake/name of a burnt-offering.
+ששחטן בדרום – for the name/sake of a peace-offering will prove it (see also Tractate Zevakhim, Chapter 5, Mishnah 1 - as this sacrifice is supposed to be offered in the north).
+ששינה שמן ומעשיהן לדבר שאין בו מעילה – for the Lesser Holy Things do not have religious sacrilege other than with their portions of the offerings that are consumed on the altar.
+ומועלים בהן – because they were disqualified with the change of their place and their sprinkling/tossing of the blood did not remove them from religious sacrilege.
+איסור והיתר – the Lesser Holy Things there is religious sacrilege with the portions of their offerings that are consumed on the altar, but not with their flesh because of religious sacrilege.
+בדבר שכולו היתר – with the sin-offering of birds which has no side of religious sacrilege. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 5
+
+מלק בשמאל – that his pinching of the bird’s head is invalid. For every place where it states, “finger”/אצבע and “priesthood”/כהונה it is none other than the right [hand].
+או בלילה – for there is pinching of the bird’s head at night, for the All-Merciful stated (Leviticus 7:38): “[with which the LORD charged Moses on Mount Sinai,] when He commanded [by day] (not included in the new Jewish Publication Society translation but found explicitly in the Hebrew ) /ביום צותו [that the Israelites present their offerings to the LORD, in the wilderness of Sinai].”
+אינן מטמאין – for since they are disqualified in Holy Things and even their pinching of the bird’s head that if they went up, but did not descend (see also, Tractate Zevakhim, Chapter 9, Mishnah 2, that the pinching of the bird’s head purifies them).
+שחט חולין בפנים וקדשים בחוץ אין מטמאין בבית הבליעה – and even though they are forbidden to be consumed.
+מלק בסכין – it is not the [proper] pinching of the bird’s head (i.e., neck), and it is not [proper] ritual slaughter, for the pinching of the bird’s neck is with the fingernail by the Kohen himself.
+מלק חולין בפנים – for the pinching of the bird’s head (i.e., neck) does not belong with unconsecrated [birds] but rather with [birds] that are sanctified inside [at the altar], and the person who pinches the bird’s neck with the fingernail for a profane purpose in any place, or Holy Things outside [the altar], it is as if he perforates (i.e., kills by stabbing) or mutilates it, and this pinching of the bird’s head does not remove it from being a carrion (i.e., an animal that has died a natural death, not slaughtered according to the ritual rules).
+תורין שלא הגיעו זמנן – large turtle doves, which are kosher/fit, small ones are invalid. Pigeons – small ones are kosher/fit, large ones are invalid.
+ושיבש גפה – that it is missing a limb, it is invalid, even with birds. For we hold that there is no unblemished condition or male sex with regard to birds, these words, as for example regarding a withered spot in the eye/cataract that their blemishes are not recognized, but that which is missing a limb, (Malachi 1:8): “Just offer it to your governor.”
+מטמא בבית הבליעה – that their pinching of the head has no effect at all, for even if they went up, they descended.
+כל שאין פסולן בקודש – that it became invalid before they came to the Temple courtyard. And everything where its becoming invalid did not happen in the Holy area, we state further on in the Chapter [Nine], “The altar sanctifies that which is appropriate to it”/"המזבח מקדש" (see Mishnah 5), “And what are those things which, if they have gone up, should go down.” But those things that were invalidated in the Holy Areas, as for example, the Holy Things that were appropriate but they were invalidated in their Divine Service, they don’t defile, for the pinching of the bird’s head was beneficial to them for if they went up, they would not come down (see Mishnah 2 of that chapter).
+כל הפסולים – as for example, a “foreigner,” (i.e., non-Kohen), and someone prior to the burial of a kinsman, a person who immersed himself on that day and someone lacking atonement (i.e., a woman after childbirth, a person suffering a flux, a healed leper, etc.) – all of those that are taught at the beginning of chapter 2 [of Tractate Zevakhim].
+ואינן מטמאות בבית הבליעה – for even though their pinching of the bird’s neck does not permit Holy Things to be eaten, nevertheless, it removes them from being considered an un-slaughtered animal carcass.
+
+Mishnah 6
+
+אינה מטמאה בבית הבליעה – that the pinching of the bird’s head purifies it from being considered an un-slaughtered animal carcass.
+ר' יהודה אומר מטמאה בבית הבליעה – for Rabbi Yehuda holds that the ritual slaughtering of an unconsecrated bird does not have any effect nor the pinching of the bird’s neck which is a Holy Thing that is deemed torn in a bird to remove it from being considered an un-slaughtered animal carcass.
+אינו דין שתהא שחיטה כו' – and since you derived that ritual slaughter purifies the bird with a condition that will cause it to die within twelve months (i.e., an animal torn apart by a beast of prey or afflicted with a severe organic disease or congenital defect) with regard to an unconsecrated bird from an a fortiori inference, we derive the pinching of a bird’s head of Holy Things from it through an analogy based upon an induction (i.e., what do we find with regard to – with regard to similar cases…? Analogy based upon one verse or analogy based upon two verses), just as we found through proper slaughter, etc., even the pinching of a bird’s neck that makes it appropriate for eating, it will purify its being viewed as having a condition that will cause it to die within twelve months from its defilement.
+רבי יוסי אומר דיה כו' – since we don’t find explicitly that ritual slaughter removes it from being a bird with a condition that will cause it to die within twelve months, other than through an a fortiori inference from the condition that will cause an animal to die within twelve months (i.e., an animal torn apart by a beast of prey or afflicted with a severe organic disease or congenital defect), it comes to learn, it is sufficient that it will be like an animal with a condition that will cause it to die within twelve months whose ritual slaughter will purify it from being considered as torn apart or afflicted with a congenital defect or a severe organic disease and not through the pinching of its neck, that it is sufficient that the law which is derived by conclusion ad majus to be as strict as the law from which it is derived (i.e., you cannot go beyond the latter). And there are three arguments in the manner: Rabbi Meir holds that both ritual slaughter and pinching the neck of the bird remove it from being considered having a condition that will cause the animal to die within twelve months. But Rabbi Yehuda holds that whether one performs ritual slaughter or the pinching of the neck of the bird, it will not affect the fact of the animal having a condition that will cause it to die within twelve months to remove it from being considered an un-slaughtered carcass. But Rabbi Yossi holds that ritual slaughtering is effective; pinching of the bird’s neck is not effective. And the Halakha is according to Rabbi Yossi.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כל שזבחים שנתערבו בחטאות המתות – this is what he said: all the animal offerings that were mixed up with sin-offerings left to die or with the ox to be stoned.
+אפילו אחת בריבוי ימותו כולן – for since they had become mixed up with that from which are forbidden to derive benefit, there is no remedy to redeem them that we say that they should graze until they become unfit. And they are not abrogated through a majority, for they are considered living creatures and are not nullified. And sin-offerings left to die are five in number, and they are these: the offspring of a sin-offering, an animal substituted for a sin-offering, a sin-offering whose owners have died, a sin-offering whose owners have already gained atonement through another offering and a sin-offering of sheep or goats that is more than a year old. These five sin-offerings we place them in a closed place until they die on their own, and they are called “sin-offerings left to die.”
+בשור שנעבדה בו עבירה – that it (i.e., the ox) was disqualified for offering as a sacrifice. As for example, that it put a person to death on the testimony of a single witness who is not prohibited to a commoner, because it is not stoned other than through two witnesses.
+או על פי הבעלים – that its owners came to the Jewish court and admitted that it had put a person to death, that it would be exempted from stoning that they admit to a fine, it would be exempt. But to On-High, it would be prohibited, for we hold (Leviticus 1:2): “[When any of you presents an offering of cattle to the LORD, he shall choose his offering from the herd] or from the flock/ומן הצאן,” to exclude that [ox] which gores.
+ברובע ונרבע – by the testimony of one witness, or by the owners, or prior to the completion of the court case, or that [animal] which killed someone or the ox which had a sexual relation with a human being (i.e., a non-Jew) or an ox with which a non-Jewish person had sexual relations, which is forbidden to the All-High, but not to the commoner.
+מוקצה – that he had separated for a sacrifice to idolatry and was also worshipped, both of them are permitted to a commoner.
+באתנן ומחיר – all of these are unconsecrated animals, and one animal sacrifice is mixed with them, all of them should sent out to pasture. For it is impossible to ritually slaughter one of them without a blemish, lest that this one is the animal offering. For the person who ritually slaughters Holy Things outside [the Temple courtyard] is liable for extirpation. But to sell them for the needs of burnt offerings is impossible, for they are invalidated.
+ויביא בדמי היפה שבהן מאותו המין – if it was a sin-offering, [let him purchase] another sin-offering; if it was burnt-offering, [let him purchase] another burnt-offering. And he should the monies according to the measurement of the worth of the best of them and state: “Every place which is animal offering will be redeemed by these monies.”
+נתערב – one animal offering in many unconsecrated fit/kosher animals.
+ימכרו החולין – all of them.
+לצריכי אותו המין – that the one animal offering was mixed in with them, and it was found that all of them are Holy Things from one species but it is not known who are the owners of each and every one, for the first animal offering – the name of its owners was upon it, but it is not known which it is. And the remedy, that each of one of them should be offered as a sacrifice in the name of someone and he should state that he will offer each of them as a sacrifice, behold this one is in the name of its owners.
+
+Mishnah 2
+
+מין במינו – a sin-offering with a sin-offering, a burnt-offering with a burnt-offering, a peace-offering with a peace-offering, but they belong to many owners.
+זה יקריב כל אחד לשם מי שהוא – and he doesn’t mention the name of person. These words concern the sacrifice of women that don’t require the placing of hands on the head of an offering, as it is written )Leviticus 1:2,4) “Speak to the Israelite people, [and say unto them]…He shall lay his hand [upon the head of the burnt offering],” Israelite men place their hands on the head of an offering, but women of the Israelite people do not place their hands on the head of an offering (see also Talmud Eruvin 96b, Talmud Hagigah 16b and Kiddushin 36a), but not on a sacrifice of men that require placing of their hands on their head of the offering.
+מין כשאינו מניו ירעו – for it is impossible to offer it up as a sacrifice, for they are divided in the giving of monies or their burning [of the fats and limbs] or their consumption.
+ויפסיד המותר מביתו (let him lose [make up] the added difference from his own property) – for if one sold for two and the other sold for one, he has to bring from every species for two, since it is not known from which species it is that which was sold for two, and it is found that he loses one from his own property.
+נתערבו בבכור ובמעשר – [if they were mixed up with a firstling or the tithe] of cattle. For they don’t have redemption that its holiness will be redeemed on their monetary value and they (i.e., the animals) will leave to become unconsecrated, but rather, they are consumed with their blemishes, the firstling is consumed by the Kohanim and the tithe by its owners.
+כולן ירעו עד שיסתאבו – when a blemish befalls them. And he will say, every place where the animal offering becomes redeemed for these monies. And they are permitted to eat them, as long as that they eat them according to the law of the firstling and the tithe, that we will not sell them in shops/a mercantile fair and they will not weigh them with a measure of capacity/Litra. And from the monies of the animal offering, he will offer up his species of the offering.
+הכל יכולים להתערב – that is to say if they were combined, there is a doubt in their mixture.
+חוץ מן החטאת עם האשם – for the sin-offering is never a ram, and the guilt-offering is not anything but a ram. But if it they are the guilt-offerings of a leper or of a Nazirite, they come from lambs, nevertheless, they are male, but the sin-offering does not come other than from a female. But the sin-offering and the burnt-offering combine, such as the goat of the chieftain with the goat of the free-will burnt-offering. And all the more so, the sin-offering and the peace-offering, for all are offered as peace-offerings, whether male or whether female. And similarly, the ram of the free-will burnt-offering with a guilt-offering.
+
+Mishnah 3
+
+אשם שנתערב בשלמים (see previous Mishnah where this subject is discussed) – for the giving of the blood of the guilt-offering and the peace-offering is similar (i.e., in the north – see Tractate Zevakhim, Chapter 5, Mishnah 3).
+שניהם ישחטו בצפון – but peace-offerings are ritually slaughtered in every place and one is able also to slaughter them in the om the north in the place when he slaughters the guilt-offering.
+כחמור שבהן – inside from the enclosures in the Temple courtyard for male Kohanim during eh day and at night. But not like the Lesser Peace-Offerings that are consumed throughout the city for all people for two days and one night (see Tractate Zevakhim, Chapter 5, Mishnah 8). And the owner of the peace-offerings fulfilled his vow, for peace-offerings are sacrificed for their own sake, each person offers it for the sake of someone.
+אין מביאין קדשים לבית הפסול – that he diminishes the consumption of peace-offerings whether concerning those who eats them or whether the time of their consumption and brings them to residue/remnant. But rather, they should let them graze until they become unfit/blemished and then they should be sold as we stated regarding Holy Things with Holy Things where it is one type mixed with another type, and he should bring with the proceeds of the best of them [of that kind]. But the Halakha is not according to Rabbi Shimon.
+חתיכות בחתיכות – if pieces [of meat] of the Holy of Holies were mixed with a piece [of meat] of Lesser Holy Things or a piece [of meat] of Lesser Holy Things that are consumed on one day as for example, the peace-offerings of thanksgiving with pieces [of meat] of Lesser Holy Things that are consumed for two days and one night, which are the rest of the peace-offerings, in this, the Sages agree with Rabbi Shimon that they should consume in accordance with the rules of the more stringent of them, for what else should he do?
+
+Mishnah 4
+
+אברי חטאת – whose flesh/meat is consumed by the Kohanim.
+שנתערבו באברי עולה – that is entirely burned up.
+יתן למעלן – he should place the limbs of the entire mixture on the wood. And the reason of Rabbi Eliezer is as Scripture states (Leviticus 2:11): “for no leaven or honey may be turned into smoke as a gift to the LORD,” and this is the logical implication of the Biblical verse (ibid.,): “for no leaven or honey may be turned into smoke,” and you should not turn into smoke anything that from which is a fire-offering to God, which is the residue of the sacrifice. “You may bring them to the LORD as an offering of choice products” (Leviticus 2:12), from the leaven and honey to God, the two loaves from the leaven and the honey from the First Fruits from the fruit of the trees which are figs and dates. [And the words], “upon the altar” (ibid.), we expound it, whether it is the leaven or the honey or whether it is the residue, for a pleasing odor [to God] you do not offer them up, but you do offer them up for the sake of wood, and this is what is stated, “and I regard the meat of the sin-offering [which is] on top [of the fires] as if it were wood.”
+וחכמים אומרים תעובר צורתן – that is to say, he should leave them until they become disqualified and they would go out to the place of burning [as remnant] like the rest of the consecrated animals that are disqualified, and he doesn’t offer them up on the altar, for he has transgressed because of all that from it were to be burnt-offerings (Leviticus 2:11): “for no heaven or honey may be turned into smoke as a gift to the LORD,” – which he violated not turning it into smoke, but the sin-offering and the portions of the offering placed upon the altar are offered as burnt-offerings, the flesh comes under the ban against not turning it into smoke. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+אברים באברי בעלי מומים – kosher/fit limbs that were mixed with one limb of a blemished beast, and a Kohen comes and he doesn’t know of their mixture and he offered one of the heads, he should offer all of the heads ab initio, for we assign the prohibited one with that which was offered, but all of these are kosher. And in the Gemara (Tractate Zevakhim 77b) it explains that Rabbi Eliezer did not permit other than to offer them in twos [but not singly], for certainly one from those pairs is permitted and this sacrifice was to be offered because of that one that is permissible. But if it is because that one where there is doubtful prohibition, there would be a doubt with that which was offered first before he changed his mind. But “one by one” lest he didn’t give that sacrifice to be made even according to Rabbi Eliezer, for perhaps this one was forbidden.
+חוץ מאחד – except for one pair. And this is explained in the Gemara, that with one pair alone [of heads or legs], Rabbi Eliezer admits that this sacrifice was not given to be offered, as we have stated.
+
+Mishnah 6
+
+אם יש בו מראה דם כשר – and these words [apply] when the water fell in to the blood of Holy Things [and it has the appearance of blood - which can be sprinkled on the altar]. But if the blood of Holy Things fell into water, we state, each drop is nullified as it falls (Talmud Zevakhim 78a), and even if it has the appearance of blood, it is invalid.
+נתערב ביין – which is red.
+רואין אותו כאילו הוא מים – but if this blood is recognized in those of the water, it is kosher/fit.
+בדם בהמה – [the blood of an animal] that is unconsecrated.
+רואין אותו – the blood of an unconsecrated [animal] as if it is water, and if it had the appearance of the reddish color of kosher blood that is recognized by them, it is kosher, and even though the disqualified blood is greater than it by a lot.
+אין דם מבטל דם – according to Rabbi Yehuda, one type mixed with the same type is not annulled, and even a drop within a large vessel. Even though if the blood was water, the kosher blood is not recognized in them, and even so, it is kosher/fit for sprinkling. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+נתערב בדם הפסולים – as for example in blood that was ritually slaughtered outside of its proper time.
+ישפך לאמה – to the river-arm/sewer that passes in the Temple courtyard and goes down to the Kidron ravine/river-bed. And we don’t state that we view it as if it is water, but if the kosher blood is recognized in them, he would sprinkle it, for we make the decree that perhaps he would come to make fit blood that is disqualified in their eyes. And similarly, the last blood that is oozing out of a vein. For from the Torah, the last blood that is oozing out of a vein is not appropriate for atonement. As it is written (Leviticus 17:11): “For the life of the flesh is in the blood, and I have assigned it to you for making expiation for your lives upon the altar.” The life blood that leaves through it atones, but when the soul doesn’t leave, it does not atone. And we make the decree on the life blood that was mixed with the last blood that is oozing out of a vein, for perhaps it comes to be made to be fit through the sprinkling of the last blood that is oozing out of a vein in his eyes.
+רבי אליעזר מכשיר – ab initio with the last blood that is oozing out of a vein that was mixed with the blood of the soul. For he holds that the last blood that is oozing out of a vein of an animal is found to be greater than the life blood, therefore, why do we make a decree, it is to for him like when the blood of an unconsecrated animal is mixed with the blood of Holy Things, that we don’t decree anything regarding it. For when it is mixed with disqualified blood, which is a matter that is frequent, Rabbi Eliezer does not dispute. But the first Tanna/teacher holds that sometimes when the last blood that is oozing out of a vein is greater than the life blood. Therefore, he decreed where it was not greater, on account of the where it is greater. But however, where the Kohen took counsel with the Jewish court if he should give this mixture or if not, and he gave of his own accord, the first Tanna/teacher admits that it is kosher/appropriate, for it is mere decree and de facto it is kosher. But if he came to change his mind, we tell him that to pour it into the sewer because of the decree. And the Halakha is according to the Sages.
+
+Mishnah 8
+
+דם תמימים שנתערב בדם בעלי מומין ישפך לאמה – and in this, Rabbi Eliezer does not dispute, for he transgressed through their sprinkling because of (Leviticus 22:20): “You shall not offer any that has a defect.”
+נתער בכוס שבכוסות – a cup of blood of an animal with a blemish with cups of kosher blood, and it is not known which cup of blood is that of a blemished animal.
+ר' אליעזר אומר אם קרב אחד מהם כו' – in the manner that they disputed with the limbs [of kosher animals] and the limbs of animals with blemishes (see Mishnah 5 of this chapter), so they also disputed with regard to cups, as it is explained above. And it is necessary to dispute on both of them, for if we were to teach [only] regarding limbs, it is in this that Rabbi Eliezer states that they should be offered because their expiation is effected with the kosher [blood], that is, with the sprinkling of their blood which is the essence of the atonement, but regarding a cup [of one kind of blood] that was mixed with cups [of another kind of blood], that the essence of expiation is through deterioration, I would say, no. so both are necessary.
+
+Mishnah 9
+
+הנתנין למטה – from the red line. As, for example, blood of the burnt-offering and the guilt-offering and the peace-offering and the firstling and the Passover offering and the tithe [which are offered below the red line], that were mixed up with the blood of the sin-offering which was sprinkled above [the red line].
+רבי אליעזר אומר יתן למעלה – gifts of sin-offerings. But even though that the blood of the lower sacrifices (i.e., sprinkled below the red line) ae mixed with it. For since he doesn’t intend to place/sprinkle the lower ones above, I see them as if they are water. And because it is a Mitzvah to advance the upper ones over the lower ones, for all of the sin-offerings precede the burnt-offerings, therefore, he sprinkles above first and afterward the lower ones, and in sprinkling the lower ones, it will count for him the spilling of the residue of the sin-offering and beginning of the gifts of the burnt-offering.
+ישפכו לאמה – they don’t accept “seeing” (i.e., as in viewing the blood from the sacrifices sprinkled below the red line as water).
+ואם לא נמלך ונתן כשר – for he sprinkled from it above. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 10
+
+הניתנין במתנה אחת – In the Gemara (Tractate Zevakhim 81a) as for example, cup of the blood of a firstling that was mixed in a cup of the blood of a tithe.
+ינתנו מתנה אחת – from each cup individual cup he gives one gift [of sprinkling] from this cup and another gift [of sprinkling] from that cup.
+מתן ארבע במתן ארבע – as, for example, the blood of a burnt-offering with the blood of a peace-offering or the blood of a guilt-offering, for both of them require two gifts which are four and both of them are [sprinkled] below [the red line].
+מתן ארבע במתן אחד = as, for example, the [blood of] a burnt-offering with [the blood of] a firstling that both of them are [sprinkled] below [the red line].
+רא"א ינתנו במתן ארבע – and I see the extra gifts that are sprinkled from the blood of the firstling as if they are water, and this is not [a violation of] “do not add” (i.e., Deuteronomy 13:1: “[Be careful to observe only that which I enjoin upon you:] neither add to it [nor take away from it.”].
+במתנה אחת so that he will not transgress on “do not add” (see above, Deuteronomy 13:1), but regarding the burnt-offering, he has fulfilled it, for all that are given/sprinkled on the outer altar when they are given/sprinkled in one gift, atones.
+ולא עשית מעשה בידך – and it is not similar to someone doing an action, to sitting and not doing and the prohibition comes of its own accord. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 11
+
+הניתנין בפנים כו' ישפכו לאמה – for we don’t say, “we see,” (see Mishnah 9 of this chapter) and it is prohibited to change these because of the fitness/acceptability of those. But Rabbi Eliezer who held that we state, “we see,” does not dispute here. For how should we proceed? Let us sprinkle outside and then afterwards inside, for just as it is a commandment to have the upper parts [of the red line] precede the lower parts, so it is a Mitzvah to have that which is offered inside precede that which is offered outside, for the inside is crucial. Let us sprinkle inside and afterwards sprinkle outside, since there is [the blood] of a sin-offering and a guilt-offering, for if it their blood was mixed with the inner blood, one is not able to state that he should give/sprinkle inside and afterwards, give/sprinkle outside, because it invalidates [the blood sprinkled outside, it was not decided with him (i.e., he could not state it absolutely). But if you would say that we should invalidate the [blood sprinkled] for the outside [sacrifices] in order to validate the [blood sprinkled] for the inner sacrifices, Rabbi Eliezer doe not state that we would invalidate them with our hands, and it is better to wait until sunset so that they will be invalidated of their own accord and they would be poured into the sewer.
+נתן בחוץ – a Kohen who did not consult [with the Jewish court] and gave/sprinkled from this mixture outside [the altar], it is kosher/fit.
+רבי עקיבא פוסל החיצון – for all the outer blood that entered inside [the altar] were invalidated.
+וחכמים מכשירין – for all of the sacrifices except for the outside sin-offering that is invalidated because of (Leviticus 6:23): “But no sin offering may be eaten from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary; any such shall be consumed in fire].” And the Halakha is according to the Sages.
+
+Mishnah 12
+
+יצא אחד מהן לחוץ – outside of the Temple courtyard.
+הפנימי כשר – and he gives from it his gifts and the sacrifice is kosher/fit.
+וחכמים פוסלין – as it is written (Leviticus 6:23): “[But no sin offering may be eaten] from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary],” and even part of its blood, it is invalid, for it is not written, “its blood.”
+ומה אם במקום שהמחשבה פוסלת בחוץ (see Tractate Zevakhim, Chapter 2, Mishnah 2 and the beginning of this Mishnah) – meaning to say, that just as the outside [of the Temple courtyard], which is a place where the intention invalidates it, if he intended to perform the ritual slaughter on the condition to sprinkle its blood outside [the Temple courtyard], it is invalidated.
+לא עשה – regarding removing part of the blood outside that which is that what remains inside like it goes forth, as you said that the inner [sprinkling] was kosher.
+מקום שאין המחשבה פוסלת – that is to say the hall containing the golden altar which is a place where intention does not render [the rite] invalid, that if he ritually slaughtered in order to give the pieces [of the sacrifice] outside, inside it is kosher/fit, does it not follow, etc. But the Halakha is not according to Rabbi Yossi Haglili. And especially regarding the blood in which we stated that if he went outside of the Temple courtyard or entered inside to sprinkle from it in the hall containing the golden altar, it was invalidated, but the flesh/meat of Holy Things, assuming that if he went outside [the Temple courtyard], it was invalidated and consuming it is prohibited, as it is written (Exodus 22:30): “[You shall be holy people to Me:] you must not eat flesh torn by beasts in the field; [you shall cast it to the dogs],” meat that went outside its compartment/partition , that is, the Holiest of the Holy Things outside of the Temple courtyard and the Lesser Holy Things outside of the city, it becomes as if it is flesh in the field, and it is considered “torn” and you cannot consume it. Nevertheless, if he entered inside into the midst of the hall containing the golden altar, it is not invalidated because of this and its consumption is permitted, as Scripture states (Leviticus 6:23): “[But no purification offering may be eaten] from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary],” from its blood, but not from its flesh [which is permitted].
+עד שיכפר – in the hall containing the golden altar.
+ר' יהודה אומר כו' – And the Halakha is according to Rabbi Yehuda.
+ואין הציץ מרצה על היוצא – and even though that they (i.e., the blood) went up, they did not go down, but regarding effecting acceptance however, it does not effect, as it is written regarding the frontlet (Exodus 28:38): “[It shall be on Aaron’s forehead,] that Aaron may take away any sin arising from the holy things [that the Israelites consecrate, from any of their sacred donations,]” and in the Torah portion of Emor it is written (Leviticus 22:3): “If any man among your offspring, while in a state of impurity, partakes of any sacred donation that the Israelite people may consecrate to the LORD, [that person shall be cut off from before Me],” just as the Holy Things mentioned further on, the Biblical verse speaks of their defilement, so also the sin of the Holy Things that is mentioned regarding the frontlet, the Biblical verse speaks with regard to defilement.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+המזבח מקדש את הראוי לו – but the Tannaim dispute in their explanation of our Mishnah what it is that is appropriate to it.
+ר' יהושע אומר כל הראוי לשאים – to be burned on the fire, even though it was invalidated, if it went up to the altar, the altar sanctified it and it became its food, and if it went up, it should not come down. But a thing that is not appropriate for the fire, as, for example, disqualified/unfit blood and disqualified libations, if they went up, they may be taken down.
+היא העולה על מוקדה – something that is for the hearth where the fire is maintained and it went up, it is its status/condition and should not come down, it, implies that it will be in its status/condition.
+רבן גמליאל אומר כל הראוי למזבח – and even the blood and its libations that were invalidated, if they were brought up, they should not come down. But there is nothing to exclude other than that thing which was not decided ever as to its appropriate portion of the altar, as for example, the handfuls of he meal-offering which the priest takes to be put on the altar (i.e., Leviticus 6:8) that were not sanctified in a utensil after the taking of a fistful of the meal-offering, for even though that the entire meal-offering was sanctified in a utensil, this is not clearly the portion of On-High (i.e., God), for the meal-offering is not entirely offered. And with a fistful of the meal-offering without the offering of the utensil, this is not sifted/selected for the altar, and it is not sanctified even if it was brought up on to the altar.
+אלא הדם והנסכים – that are appropriate for the altar, but are not appropriate for the altar-fires.
+ר"ש אומר הזבח כשר והנסכים פסולים – Rabbi Shimon holds like Rabbi Yehoshua regarding the libations of the sacrifice, and that the blood and the libations that come on their own like Rabban Gamaliel, and it is not derived from the hearth where the fire is maintained (Leviticus 6:2 – על מוקדה) but rather from a Biblical verse (Exodus 29:37): “whatever touches the altar shall become consecrated.” And it is written after It (Exodus 29:38,42): “Now this is what you shall offer upon the altar: two yearling lambs each day, regularly...a regular burnt offering throughout the generations,” the altar does not sanctify anything other than what is similar to a burnt-offering, just as a burnt-offering that comes on account of itself, so everything that comes on account of itself, excluding libations that come on account of the animal offering. Therefore, whether the animal offering is kosher and the libations are invalid, as for example, that left or were defiled, or whether the animal offering was invalid and the libations were kosher/fit, for since they come on its account, they are invalidated with tit and the law of being sanctified is nullified from them.
+ואפילו זה וזה פסולים הזבח לא ירד – from its sanctity.
+והנכסים ירדו – since they don’t come on account of themselves, they are not similar to the burnt-offering for the altar does not sanctify them. But the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 2
+
+הלן – whether blood or the portions of the sacrifice offered on the altar that stayed overnight outside of the altar.
+ר' יהודה אומר שנשחטה בלילה וכו' אם עלתה תרד – as it is written (Leviticus 6:2): “This is the ritual of the burnt offering: The burnt offering itself [shall remain where it is burned upon the altar all night until morning],” there are here three exclusions: it (i.e., the verse) excluded something slaughtered at night, and that its blood was poured, and that its blood left outside of the curtains, that if it went up, it should be brought down.
+ר' שמעון אומר לא תרד – for he expounds (Leviticus 6:2): “This is the ritual of the burnt offering” - one Torah for all of those that go up, that if they went up, they should not go down [for its invalidity took place in the sanctuary]. But the Halakha is according to Rabbi Yehuda.
+
+Mishnah 3
+
+מכשיר בבעלי מומין – that if they went up, they should not come down, and especially withered spots in the eye and things similar to them Rabbi Akiva declared valid, for since they are valid/fit ab initio in birds. But not lacking a limb that invalidates birds.
+דוחה היה אבא את בעלי מומין – if they went up, he would reject them, as if doing a thing with the back of the hand (i.e., in a manner different from the usual way of doing it), but he would not bring them down in public in a disgraceful manner. And in this, he disagrees with the first Tanna/teacher [of our Mishnah) who stated that they should come down. And the Halakha is according to Rabbi Hanina ben Antiginos [the adjutant High Priest].
+
+Mishnah 4
+
+כשם שאם עלו לא ירדו – all of these are invalid as it is taught in the Mishnah regarding them that they should not go down.
+
+וכולם שעלו חיים בראש המזבח (see Mishnah 2 of this chapter) – Rabbi Akiva stated this that he declares valid in the case of animals that are blemished. And he agrees that if they went up while living on the top of the altar, they should come down, for the altar does not sanctify animals with a blemish while living.
+עולה שעלתה חיה לראש המזבח תרד – we are speaking of a kosher burnt-offering, and it is the words of all. But the Mishnah did not take this usage other than because of the concluding clause [of the Mishnah], to teach you that the top of the altar ןדan appropriate place for flaying it and dissecting/dividing it where he transgressed and slaughtered it at the top of the altar.
+
+Mishnah 5
+
+ואלו אם עלו ירדו – and even if they are kosher and ritually pure. Because the altar is not connected with them at all.
+בשר קדשי קדשים – that for eating they exist and not for the altar.
+והקטורת – it is not appropriate for the outer altar.
+הצמר שבראשי כבשים – we have the reading. But the first clause of the gate is the last, for these bones and sinews that are taught [in this Mishnah], and it is one law for them. The wool that is at the top of sheep, is of a burnt-offering. That the head is not included in the flaying and is offered [in sacrifice] with its hide, and this is what we state regarding the ritual slaughtering of unconsecrated animals [Tractate Hullin 27b], from where do we learn to include the head which was already cut off in the slaughter, that it is not included the flaying, it exists within the burning on the altar, the inference teaches us (Leviticus 1:8): “[and Aaron’s sons, the priests, shall lay out the sections,] with the head [and the suet, on the wood that is on the fire upon the altar].” And there is wool at the height of the head of the sheep near its neck, and similar the hair that is in the beard of the he-goat/wether at the time that they are attached, all of them are burnt-offerings.
+
+Mishnah 6
+
+וכולם – whether invalid that came up as it is taught in the Mishnah (see Mishnah 4 of this chapter) that they don’t go down, whether bones or sinews that were brought up attached and the fire consumed them.
+ופקעו מעל המזבח – to the ground. ISKALTIR in the foreign tongue.
+לא יחזיר – there is no need to return [them].
+וכן גחלת שפקעה – there is no need to return [it].
+אברים שפקעו כו' – if they have substance, that their flesh is recognized, even after midnight also he should return [them], for they don’t have half-burned pieces/things attacked by fire that bounded off the altar. And if they don’t have substance, that were all burned and became burning coal, even before they became hard on account of the fire that had power over all of them and hey were burned and did not become charcoal but rather like dry wood from inside them.
+קודם לחצות ולאחר חצות – We derive it from Scripture as it is written (Leviticus 6:2): “[The burnt offering itself shall remain where it is burned upon the altar] all night until morning, [while the fire on the altar is kept going on it],” from implying that since it states, “all night/כל הלילה“I don’ know that it is until the morning, but rather, grant morning to the very break of the night, that it is not needed to be any longer on the hearth where the fire is maintained , and which addition morning is on the break of night that doesn’t need to be any longer on the hearth where the fire is maintained? This is midnight, for the break of the night is the crack of dawn (i.e., “dawn’s early light”).
+ומועלין בהן – for they are yet part of the altar.
+ואין מועלין בהן – because they were half-burned pieces/things attacked by fire that bounded off the altar, they are a thing that it’s command was performed and we don’t commit with it religious sacrilege.
+
+Mishnah 7
+
+הכבש מקדש – as it is written (Exodus 40:10): “Then anoint the altar [of burnt offering and all its utensils to consecrate the altar, so that the altar shall be most holy].”[The word] "את" – [from the phrase: "ומשחת את המזבח"] [comes] to include the ramp.
+הכלים מקדשים – that regarding the utensils it is also written (Exodus 30:29): “whatever touches them shall be consecrated.”
+כלי הלח – dishes and the bowls for the blood and wine and the oil [out of which the sprinkling is done].
+מדות היבש – two measurements of dry were there – the Issaron (one-tenth of an Ephah) and the half-Issaron (also known as “Omer”).
+שהיו עושין והן שלימים – that they would do as when they were whole. But however, all of the sacred vessels that were perforated or broken, we don’t repair their broken parts but we make them anew. And similarly, a knife that became defective, we don’t sharpen it to remove the defect. And the clothing of the priesthood that became dirty we don’t wash them, but make new ones and place those for the needs of the wicks of the candelabrum/Menorah and the Rejoicing of the Water Drawing [during Sukkot]. Why all so much? Because there is no poverty in a place of wealth. But an altar that was defective is invalid. And any notch that invalidates a knife of ritual slaughtering invalidates the altar. And all the time that the altar is defective, all of the Holy Things that are ritually slaughtered in the Temple courtyard are all invalidated, as it is written (Exodus 20:21): “[Make for Me an altar of earth] and sacrifice on it your burnt offerings and your sacrifices of well-being,” and it is impossible to state this Scriptural verse as it implies, for the ritual slaughter of Holy Things [takes place] in the Temple courtyard and not on the altar, other than upon it, that is to say, whenever it is complete/whole, you sacrifice but you do not sacrifice when it is defective. And all of the Holy Things that are found in the Temple courtyard at the time that the altar is defective, even though they were ritually slaughtered in a fit manner, all of them are invalid. And even the residue of the meal-offerings are not consumed, as it is written (Leviticus 10:12): “[Moses spoke to Aaron and to his remaining sons, Eleazar and Ithamar: take the grain that is left over from the LORD’s gifts] and eat it unleavened beside the altar,” on the basis of a tradition we learned that at the time that the altar is whole/complete and not at the time when it is defective.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+כל התדיר מחבירו קודם את חבירו – as it is written (Numbers 28:23): “[You shall present these] in addition to the morning portion of the regular burnt-offering.” Since it is written, “in addition to the morning portion,” it implies that it was already done, from it we hear/learn that the daily offerings precede the additional/Musaf offerings; “of the regular burnt offering,” why do I need this? It is obvious that the burnt offering of the morning is the regular daily burnt offering, but rather, that it suspended for you the reason of its preceding [the Musaf offering] through its frequency in order that you will learn the rest of the frequent things that should precede. For since this is its essence, it was not necessary to explain it.
+
+Mishnah 2
+
+דם חטאת קודם לדם עולה – if both are slaughtered and are ready to be sprinkled.
+שהוא מרצה – it atones for those liable for [sins punishable by] extirpation that require great winning favor.
+אברי עולה קודמין – in their burning on the altar/rising up in smoke.
+לאימורי חטאת – if the blood of both were sprinkled.
+מפני שהן כליל – and there is a side of an extension of scope of this for the Altar.
+על ארבע קרנות – and the guilt-offering is two gifts which are four, but not on the horns [of the Altar].
+ועל היסוד – the pouring of he remainders . And with the guilt-offering, we did not find that it is stated regarding it.
+מתן ארבע – two gifts which are four, but the first-born does not require other than one gift, and it does not require laying of the hands or libations and nor either the waving of the breast and foreleg/shoulder.
+
+Mishnah 3
+
+ונאכל לכהנים – but the tithe [of cattle], the Kohanim have no part in, but all of it is consumed by its owners.
+מפני שהוא מין זבח – slaughtering by a knife. But birds are through pinching a bird’s head, But slaughtering are [more] important.
+ויש בו קדשי קדשים – and even though the sacrifice of a bird is all Holy of Holies, or a sin-offering or a burnt offering, sacrifices [of the tithe of cattle] have to divide for the Most High (i.e., God) two things, its blood and those portions of the sacrifice offered on the altar, which is not the case for the sin-offering of a bird, for the altar only has its blood, and since it (i.e., the tithing of cattle) comes before the sin-offering of birds, all the more so to the burnt offering of a bird, for the sin-offering of a bird precedes that of a burnt-offering of a bird, as will be explained further on (i.e., in the next Mishnah).
+
+Mishnah 4
+
+שהן מיני דמים (they produce blood for atonement) – and [different] kinds of blood their atonement is great.
+חטאת העוף קודמת לעולת העוף – as it is written (Leviticus 5:8): “[He shall bring them to the priest,] who shall offer first the one for the purification offering (i.e., sin-offering), [pinching its head at the nape without severing it],” he built an analogy based upon induction/בנין אב for all sin-offerings that precedes a burnt offering whether for cattle or for birds (see Tractate Zevakhim 90a).
+וכן להקדשה – when he dedicates its nest, which is two doves or two pigeons, he calls first for the sin-offering.
+
+Mishnah 5
+
+קודמות לאשמות – if he was liable for a sin-offering and a guilt-offering and brings them the sin-offering precedes, as it is taught in the Mishnah (Tractate Zevakhim, Chapter 10, Mishnah 2): “that its blood is placed on the four on the four corners [of an altar] and on the foundation.”
+מפני שהוא בא להכשיר – [because it renders fit] the leper to Holy Things and to enter into the Sanctuary, therefore, it is of importance/value regarding him, that his spiritual purity is dependent upon it.
+ובאים בכסף שקלים – as it is written (Leviticus 5:15): “[When a person commits a trespass, being unwittingly remiss about any of the LORD’s sacred tings, he shall bring as his penalty to the LORD a ram without blemish from the flock;] convertible into payment in silver by the sanctuary weight, [as a reparation/guilt offering],” as a guilt-offering for misuse of consecrated articles (i.e., restoring its value to the Temple, pay an additional fifth, and bringing this offering) and it brings an uncertain guilt-offering (i.e., brought by one who is uncertain as to whether he committed a sin that required a sin-offering).and a guilt-offering for robbery (i.e., when he denies that he owes someone money, takes a false oath to support his claim, and later admits his guilt. To atone for his misdeed, he returns the money, pays the wronged party an additional fifth of the sum, and sacrifices this offering) as an analogy [with the words]"ערכך" "ערכך" (see Leviticus 5:15: “convertible/כערכך into payment in silver by the sanctuary weight” and Leviticus 5:18): “”He shall bring to the priest a ram without blemish from the flock, or the equivalent/בערכך, as a reparation – i.e., guilt – offering.”) and the guilt-offering for a handmaiden designated to become the wife of one selected by her master/שפחה חרופה we derive [in an analogy] by "איל" "איל" (i.e., the ram of reparation offering – as in Leviticus 19:21: “But he must bring to the entrance of the Tent of Meeting, as his reparation offering to the LORD a ram/איל of reparation offering” and Leviticus 5:15: “he shall bring as his penalty to the LORD a ram/איל without blemish from the flock.”).
+חוץ מאשם נזיר ואשם מצורע – as it is written concerning them (Numbers 7:14): “[As his offering to the LORD he shall present:] one male lamb in its first year, without blemish, for a burnt offering; one ewe lamb in its first year, without blemish, for a purification offering; one ram without blemish for an offering of well-being.” For since a ram of two years of age is for two Sela, a lamb one year old is not for two Sela.
+
+Mishnah 6
+
+כך הם קודמים לאכילה – it refers to all of them as they are consumed, such as the sin-offering is consumed prior to the guilt-offering and the thanksgiving offering [is consumed] prior to the peace offering.
+שלמים – of the sacrifice of last night.
+וחכמים אומרים כו' – And the Halakha is according to the Sages. And that which is more frequent and that which is holier, such as the blood of the burnt-offering of the daily offering and the blood of a sin-offering which endure, this is more frequent and this is more holy than it, for we state that the blood of a sin-offering precedes the blood of a burnt offering because it is procures pardon. But a thing that is raised [as a question] in the Gemara (Tractate Zevakhim 90b-91a) but is not deduced (i.e., in a “conflict” between that which is more frequent/תדיר and that which is more sacred/מקודש, which takes precedence?). And it appears that what is more “frequent” takes precedence.
+
+Mishnah 7
+
+ובכולן – with all that is consumed.
+רשאין הכנים לשנות באכילתן – such as to eat them roasted, cooked or seethed, for regarding the gifts of the priesthood it is written (Numbers 18:8): “[the LORD spoke further to Aaron: I hereby give you charge of My gifts, all the sacred donations of the Israelites;] I grant them to you and to your sons as a perquisite, a due for all time,” for greatness, in the manner that the kings/royalty eat roasted, seethed and/or cooked and with refreshments and spices.
+שלא יביא את התרומה לידי פסול – since the spices that absorbed the flavor of the Holy Things, if they would become remnants/left-overs (i.e., past the time when they should be consumed, they would be an explicit prohibition because of the flavor of the Holy Things that were absorbed in them.
+
+Mishnah 8
+
+שהוא מתחלק – [distributed] for the consumption by the Kohanim.
+מותר רקיקי מנחת ישראל – the meal-offering of something baked from which comes loaves and wafers. Loaves that are kneaded with oil and wafers that are rubbed with oil, and Rabbi Shimon said in Tractate Menahot [75a] like the [Greek] letter KI (the Greek KAF – which is an “X”), and the rest of the oil is consumed by the Kohanim.
+מותר רקיקי מנחת כהנים – for the meal offering of the Kohanim is completely burned, the oil that floats on top of it and the remnant that is not absorbed in it, they burn it separately.
+ומותר מנחת כהן המשיח – for its oil is greater, three LOG for a tenth of an Ephah, and since it is baked first, its oil is not absorbed in its broken pieces and the remnant/remainder needs to be offered up separately.
+שאין מתנדבים שמן – therefore, it should not occur to you that the oil is distributed or that which is offered up as incense is a free-will offering.
+ר' טרפון אומר מתנדבים שמן – separately. And not less than a LOG, and it is burned separately. And the Halakha is according to Rabbi Tarfon. And similarly, the Halakah is that they offer wine as a free-will offering separately, and they do not offer less than three LOG, and they toss/sprinkle it on top of the altar fires and it is burned there. But even though he puts out the fire of the pile of wood on the altar of the Temple, and the All-Merciful stated (Leviticus 6:6): “[A perpetual fire shall be kept burning on the altar,] not to go out,” since he does not intend to put it out, it is permitted, for we hold like Rabbi Shimon that a thig that is not intended is permitted, and it is not an inevitable consequence. For it is possible that the fire will be large and strong and will prevail over the wine and not be put out.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+דם חטאת. טעון כבוס – as it is written (Leviticus 6:20): “…and if any of its blood is splattered upon a garment, you shall wash the bespattered part in the sacred precinct.”
+שנאמר במקום קדוש תאכל – it is written in regard to that matter.
+ואחד הפנימית – that their blood requires sprinkling inside [in the inner area] which are not consumed.
+שנאמר תורה אחת לכל החטאות – it is written [in the Torah – Leviticus 6:19] at the beginning of that matter.
+תורה אחת לכל החטאות – and specifically the sin offering of cattle. But the blood of sin-offering of a bird [that splatters on the clothing of the officiating priest] does not require washing, for in that matter, it is written (Leviticus 6:17): “[This is the ritual of the purification/sin-offering: the purification offering shall be slaughtered before the LORD] at the spot where the burnt offering is slaughtered,” excluding the sin-offering of the bird which is not slaughtered.
+
+Mishnah 2
+
+אין דמה טעון כבוס – as it is written (Leviticus 6:20): “and if any of its blood is splattered [upon a garment],” from blood that is fit, but not blood that is invalid.
+שעת הכושר – for tossing/sprinkling.
+שלנה – that its blood remained overnight.
+ושקבלו פסולין – this is our reading. But we don’t read, “and when they tossed/sprinkled [its blood], for even an appropriate sin-offering whose blood was splattered on the clothing after the sprinkling of the blood idoes not require washing, as we have stated, “and if any of [its blood] is splattered,” (Leviticus 6:20), excluding that which that had already been splattered.
+
+Mishnah 3
+
+נתז מן הצואר –[from the neck] of the animal on the clothing, it does not require washing. As it is written (Leviticus 6:20): “and if its any of [its blood] is splattered,” I didn’t say other than that that whichis appropriate for sprinkling (i.e., was received in a pot).
+מן הקרן – [from the horn] of the altar.
+ומן היסוד [from the foundation] – from the remnants that are appropriate to be spilled on the foundation, and even though they were not yet spilled, for after the giving of the blood is performed, the remanans do not require washing, as it is written (Leviticus 6:20): “[you shall wash] the besplattered part,” except fro that which already had been splattered of its blood.
+אלא הדם שנתקבל בכלי – what is the reason that this is stated? For what reason that if it (i.e., the blood) is spilled on the floor and collected that it does not require washing but rather [only] the blood that was received in a utensil.
+וראוי להזאה – to exclude receiving less than what is needed for sprinkling in this vessel, and less than what [is needed] for sprinkling in that [other] vessel but afterwards he mixed them, they are not holy and do not require washing.
+עד שלא הופשט אין טעון כבוס (before it is flayed, it does not require washing) – as it is written (Leviticus 7:20): “[and if any of its blood is splattered] upon a garment,” just as a piece of clothing is susceptible to receiving ritual impurity, for one does not have a small piece of clothing whose name is “clothing” that is not susceptible to receive ritual impurity if he thought of it as a utensil as it was, even all that are susceptible to receive ritual impurity, and from when it is flayed, it is susceptible of receiving ritual impurity, if he thought of it to make it a covering of the chariot or to cover with it the bed and he doesn’t require the trimming of the ends of the skin.
+אף משהופשט (even from when the hide is taken off) – all the while that it was not mended to be a utensil.
+אין טיון כבוס – that we require something that is susceptible to ritual impurity, that is not missing even intention/thought.
+אלא מקום הדם – and not the entire garment.
+וראוי לקבל טומאה – and even though it is lacking intention. And asl long it would not be lacking work. But the anonymous section is according to Rabbi Yehuda, and such is the Halakha.
+וראוי לכבוס – to exclude a wooden utensil. For even though it is susceptible to receive ritual impurity, it is not appropriate for washing, it is a mere scraping thing, and is not something washable.
+
+Mishnah 4
+
+במקום קדוש – in the Temple courtyard.
+ושבירת כלי חרס במקום קדשו – for after it is written (Leviticus 7:20): “you shall wash the bespattered part in the sacred precinct,” it is written (Leviticus 7:21): “An earthen vessel in which it was boiled shall be broken,” and an analogy is made between the breaking of an earthen vessel to washing: just as washing is done in a holy place, so the breaking of the earthen vessel is done in a holy place.
+זה חומר – this refers to washing.
+
+Mishnah 5
+
+בגד – that blood of a sin-offering was splattered on it and he went outside of the curtains/partitions of the Temple.
+נטמא חוץ לקלעים – after he went out. But it is impossible to bring ritual defilement into the Temple courtyard.
+קורעו – in its majority. And he is pure from ritual defilement.
+ונכנס ומכבסו במקום קדוש – and even though the cloth that was defiled and he tore the majority of it, he still remains in his defilement according to the Rabbis until there doesn’t remain in its connection in order to be the width of a scarf hanging around the head and hanging down over the neck. Here it is permissible to bring it into the Temple courtyard in order to fulfill the Mitzvah of washing, since from the Torah, when most of it is torn, it is pure.
+נוקבו – [makes a hole in it] to purify it from its defilement. And especially a hole that is lik the measurement of a small root, that through this it is pure from its defilement and it still is a utensil and fulfills the Mitzvah of breaking in the Temple, but if he made a large perforation, and it departed from being considered a utensil, it can no longer enter [the Temple] and one breaks it, for the All-Merciful stated (Leviticus 7:21): “An earthen vessel in which it was boiled shall be broken,’ at the time of breaking it will be a utensil, but this [object] at the time of breaking is not a utensil.
+
+Mishnah 6
+
+פוחתו (hollows it out) – for a metal utensil is not pure from its defilement with an mere incision, but rather with a large incision. But however, after it is hollowed out, they strike it with a mallet and fasten it in order that the name of a utensil is upon it. For at the time of scouring, it must be a utensil.
+
+Mishnah 7
+
+ואחד שעירה לתוכו רותח – since it is written (Leviticus 6:21 – the printed text lists the wrong chapter): “An earthen vessel in which it was boiled shall be broken,” that it is brought near it shall be broken, but it is not written: “if it is in an engraved vessel in which it was boiled it shall be broken,” for purposes of exegetical interpretation, if it was absorbed in it, nevertheless, it shall be broken.
+קדשים קלים אינן טעונין מריקה ושטיפה – Rabbi Shimon admits that they require the cleansing of an impure vessel by means of using boiling water, for behold the flavor of that which was absorbed became a remnant and its expunging after a while in a state of permission if he doesn’t cleanse the impure vessel by means of using boiling water. But with regard to the law of scouring and rinsing is what Rabbi Shimon excludes from scouring and rinsing for Lesser Holy Things, for scouring and rinsing of The Holiest Things requires that it will be in water and not wine nor in a mixture of wine and water, but if he boiled partially a utensil, it requires scouring and rinsing of the entire utensil, and it requires scouring in hot water and rinsing in cold water. Whereas with lesser Holy Things according to Rabbi Shimon, they cleanse the impure vessel even in wine and even in a mixture of hot wine and water, and he is not strict other than to rinse the prohibited [substance] that is absorbed, and there is no need to rinse other than the place of the cooking alone, and after the cleansing of the impure vessel, there is no need for rinsing in cold water, for of these are the decrees of the Biblical verse regarding a sin-offering and the Holy of Holies, but not of Lesser Holy things. But the Halakha is not according to Rabbi Shimon. But especially regarding heave-offering we exclude it from all of these thigs that we mentioned as it is written (Leviticus 6:22): “Only the males in the priest line may eat of it,” and it is taught in a Baraitha, it, except for heave-offering which does not have the law of scouring and rinsing like the Holy Things. But the Lesser Holy Things are equal to the Holy of Holies in all the laws of scouring and rinsing. But regarding the explanation of scouring and rinsing, the Tannaim disagreed in the Baraitha: there is one [opinion] that states that scouring and cleansing of impure vessels is done in hot water and rinsing is done in cold water. And there is one [opinion] that states that scouring and rinsing, both of them are done in cold water after the cleansing of impure vessels in hot water, as it is taught in the Mishnah shortly nearby (i.e., at the conclusion of our Mishnah), but that scouring is like scouring of a cup and rinsing is like the rinsing of the cup, that the one is from the outside and the other is from the inside, that is to say, rinsing is done from the outside and scouring is done from the inside. But the Halakha is according to the words of the one who states that scouring is done with hot water and rinsing is done with cold water.
+יבשל בו את כל הרגל – without scouring and rinsing, but at the end, he should scour and rinse, because on each day, he does the cleansing of impure vessels for his fellow,, for since the peace-offerings are many on the Festival, none of their absorption becomes [forbidden] remnant, for the time of the peace-offerings are two days, and when he cooks in it the peace-offerings nowadays, and returns and cooks in it peace-offerings for the morrow from peace-offerings that were slaughtered on the day after, it expunges what it absorbed yesterday and absorbs from the latter [sacrifices], it is found that he doesn’t come to [violation] of remnant.
+וחכמים אומרים עד זמן אכילה – so that there will not be between the end of the cooking to the beginning of the scouring and rinsing other than the time of eating alone, and not more that this, as it says (Leviticus 6:21): “[the vessel] shall be scoured and rinsed with water,” and it is written (Leviticus 6:22): “Only the males in the priestly line shall eat of it,” but why did Scripture place these verses next to teach other? To inform you that we delay only the time for eating and afterwards we perform scouring and rinsing immediately on the same day. And the Halakah is according to the Sages.
+האסכלה (lattice-work of a fire place, grille, grating) – GRADILA in the foreign tongue. And it is made like a kind of net-work/mat and we roast upon it something roasted.
+מגעילן – in hot water.
+
+Mishnah 8
+
+הרי הרלים נאכלין כחמורים ואינן טעונין מריקה – Our Mishnah is deficient and should be read as follows: if they were [sufficient] to impart a flavor, then the [rule of which is] less stringent are eaten with the more stringent in accord with the more stringent rule [applying to the Most Holy Things], inside of the curtains for the day and the night and they require souring and rinsing and are disqualified through contact. But our Mishnah is according to Rabbi Shimon who stated that the Lesser Holy Things do not require scouring and rinsing, therefore, when they did not impart the flavor of the Holy of Holies in the Lesser Holy Things, they do not require scouring and rinsing.
+רקיק – a disqualified/unfit [wafer] that came in contact with a fit wafer, and the fit absorbed from the disqualified [only the place which absorbed that which is forbidden – is cut off; the rest is permitted].
+
+Chapter 12
+
+
+
+Mishnah 1
+
+טבול יום – he (i.e., a Kohen) who has immersed [in a ritual bath] and came out but his sunset has yet occurred (i.e., see the rationale provided by the Bartenura commentary in Tractate Berakhot, Chapter 1, Mishnah 1 for defining when the Shema is recited in the evening).
+ומחוסר כפורים – such as person with a flux or a leper or a woman who gave birth who immersed [in a ritual bath] and their [respective] sunsets had arrived but they had not brought their atonement [sacrifices].
+אינן חולקין בקדשים – since it is not appropriate for them to be eating [until they bring their sacrifices on the morrow], they do not divide [the food] for the evening when they become pure, as it is written (Leviticus 6:19): “The priest who offers it as a sin offering shall eat of it,” the Kohen that is appropriate for purification shares it, he who is not appropriate for purification does not share it. But it is impossible to state that a Kohen who is not appropriate for purification at the time of the offering does not eat, for there is a minor that is not appropriate for purification who consumes it, but by force, he should eat it, as the Biblical verse states, he should divide it in order to be able to eat from it, it is stated, for the Biblical verse excludes it from division in the language of seating, we learn from it that a Kohen who is appropriate for eating can divide it, but one who is not qualified for eating does not divide it. Therefore, those with blemishes divide it, even though they are not appropriate for purification, they are appropriate for eating, as it is written (Leviticus 21:22): “He may eat of the food of his God, of the most holy as well as the holy” (though as we learn in the previous verse, if the Kohen has a defect, he shall not be qualified to offer up the food of his God).
+אונן נוגע – and he who immersed [in a ritual bath] but he whose mind was not diverted from his immersion all the while that he is a mourning a kinsman prior to burial. For if he diverted his mind and then touched it, even after he immersed [in a ritual bath], he has invalidated it.
+וכל שאינו ראוי לעבודה אינו חולק בבשר – except for those who have blemishes for even though that they are not qualified for Temple service, they divide/share the meat, for we extend the scope of he Biblical verse explicitly, as it is written (Leviticus 21:22): “He may eat of the food of his God, of the most holy as well as of the holy,” and it is written (Leviticus 6:11): “Only the males among Aaron’s descendants may eat of it,” to include those with defects for the sharing of the food, if for eating, it is already stated, “he may eat….as well as of the holy.”
+וטהור בשעת הקטר חלבים – which is all night long (see the end of Tractate Berakhot, Chapter 1, Mishnah 1). As for example, that he immersed and was purified with the setting of the sun.
+אינו חולק – for a Kohen does not share in the Holy Things until he is pure from the time of the sprinkling of the blood until the time of the burning of the fat, but if he became ritually impure between one and the other, he does not share in the Holy Things.
+
+Mishnah 2
+
+כל של זכה המזבח בבשרה – such as that something making it (i.e., the meat) invalid occurred before sprinkling/tossing [of the blood], that there wasn’t a period of permissibility for the altar.
+עורה לכהנים – for since the altar acquired its meat, for it was kosher/fit (see Chapter 1, Mishnah 1).
+ואחד עולת אשה – as is it written (Leviticus 7:8): “So, too, the priest who offers a man’s burnt offering [shall keep the skin of the burnt offering that is offered],” I don’t have anything other than "עולת איש"/a man’s offering, from where do I learn about the burnt offering of a woman and/or that of slaves? The inference teaches us: "עולת עור"/the skin of the burnt offering: to use the additional word for the purpose of intimating something not otherwise included/widening the scope of a law. If so, why is it stated [in the Biblical verse]: "עולת איש"/a man’s offering? Excluding a person who decides by drawing lots to devote his burnt offering for the maintenance of the Temple that the hide is holy.
+
+Mishnah 3
+
+עורות קדשים קלים לבעלים – as it is written (Leviticus 7:8): “shall keep the skin/עור העולה of the burnt offering [that is offered],”just as the burnt offering of the Most Holy Things, so also all of the Most Holy Things.
+עורות קדשי קדשים – the sin-offerings and guilt-offerings go to the Kohanim as the reason is explained further on.
+אין המזבח יוכיח – that is to say, you don’t have to state that the Altar will prove that it acquired the meat of the burnt-offering but did not acquire the hide and even you should no be amazed regarding the Holiest of Holy Things for even though the Kohanim acquired their meat, that they would not acquire their hides. This is not a proof, for the altar does not have the hide in any case. But regarding the Kohanim, we have found that they did acquire the hide of the burnt-offering as an a fortiori derivation that they would acquire the hides of the Holiest of the Holy Things.
+
+Mishnah 4
+
+אין עורותיהן לכהנים – but rather they are burned with their hides.
+לא ראיתי עור יוצא לבית השריפה – after it was flayed, if it was found to be an animal with a condition that would cause it to die within twelve months (i.e., it was found to have been torn by another animal or with a congenital defect or afflicted with a severe organ disease, even though that this disqualification was in it prior to the flaying, but it was not recognized until after it was flayed.
+שהמפשיט את הבכור ונמצא טריפה – Rabbi Akiba comes to tell us that even if it was a firstling with a blemish/physical defect that was ritually slaughtered in the country on its blemish, and the Biblical verse did not permit it other than through eating, as it is written (Deuteronomy 15:21-22): [“But if it has a defect, lameness or blindness, any serious defect, you shall not sacrifice it to the LORD your God.] Eat it in your settlements, [the impure among you no less than the pure, just like the gazelle and the deer],” but if it died, its hide is forbidden and it requires burial, and it comes to teach us that where its being afflicted with a severe organ disease/congenital defect/torn by another animal was not recognized until after it was flayed, its ritual slaughter is permitted and its hide is flayed, as if its blood was sprinkled/tossed in the Temple.
+יאותו הכהנים בעורו – [the priests may make use of its hide] and it is not burned.
+אין לא ראיתי ראיה – for perhaps it did not happen during his life that he would find [the animal’s] severe organ disease/congenital defect/torn by another animal until after it was flaying, and if it happened, and he burned it, he didn’t see it.
+אלא יצא לבית השריפה – since but prior to the flaying he came. But the Halakha is according to Rabbi Akiba regarding a firstling with a blemish/physical defect when a specialist permitted it. But not if a specialist did not permit it. But the Halakha is according to the Sages regarding a pure firstling, that the flesh [requires] burial and hide [requires] burning.
+
+Mishnah 5
+
+פרים הנשרפין – the bull of the anointed priest [brought as a sin-offering] and the bull for an unwitting communal sin [because of an active unwitting transgression committed by the Jewish people, as a result of an erroneous Halakhic decision handed down by the Great Sanhedrin], and the bullock of Yom Kippur [which is brought by the High Priest for himself, his family and all the members of the Priesthood].
+ושעירים הנשרפים – the goat of Yom Kippur and the goats as a sin-offering for idolatry.
+נשרפין בבית הדשן – outside of the three camps . But in the cemetery, outside of Jerusalem, as it is written regarding them (Leviticus 4:21): “[He shall carry the bull] outside the camp [and burn it as he burned the first bull,” that is to say, outside of three camps.
+מטמאין בגדים – to those engaged with them. As is it written (Leviticus 16:28): “He who burned them shall wash his clothes [and bathe his body in water].” And every place where it states, “shall wash his clothes/יכבס בגדיו,” not only the clothes that he was wearing require washing, but also every piece of clothing that he touches while he is attached to the impurity is ritually defiled and requires washing.
+שלא כמצותן – such as that they became defiled and required burning like the rest of the consecrated animals that were disqualified.
+בבית הבירה – sometimes in the Temple courtyard and sometimes on the Temple Mount. How so? If a disqualification occurred to them prior to their leaving from the Temple courtyard whether prior to the sprinkling/tossing [of the blood] or after, they are burned in the place of ashes that is in the Temple courtyard. If a disqualification occurred to them after their departure from the Temple courtyard, they are burned in the place of ashes that is on the Temple Mount, and that is the Temple.
+
+Mishnah 6
+
+היו סובלין אותן – those that were burned in accord with their requirements, they would carry them on poles to remove them to the place where they are burned.
+הראשונים – the people that carry the poles, those at one head go out first, and the latter ones at the head of the second group didn’t go out [from the Temple courtyard].
+ניתך הבשר – when their burning came a conclusion, the one who assist/accompany them does not again return from defiling clothing, but before this, all those who assist/accompany at the time of the burning, defile their clothing, as it is written (Leviticus 16:28): “He who burned them shall wash his clothes, [and bathe his body in water; after that he may re-enter the camp],” at the time of the burning. The one who assists/accompanies after they became ashes defiles his clothing, the inference teaches us: "אותם"/them - those defile their clothing, when they became ashes, he does not defile his clothing. But the bulls that are burned and the goats that are burned themselves do not defile people or the clothing that touch them, but the person engaged with their burning is ritually impure from the decree of the Biblical verse. According to the Rabbis, once those who carry them on poles have gone out, and according to the words of Rabbi Shimon, when fire goes out on most of them (see Talmud Zevakhim 106a). But the Halakha is not according to Rabbi Shimon.
+
+Chapter 13
+
+
+
+Mishnah 1
+
+השוחט –[He who ritually slaughters] Holy Things outside [of the Temple courtyard] and offered them up outside [the Temple courtyard]. In one act of forgetfulness [inadvertently]. He is liable [for a sin-offering] for the ritual slaughtering and he is liable [for a sin-offering] on the offering up, for they are two essential parts of the sin for both of them are written [in the Torah] (Leviticus 17:3): “[if anyone of the house of Israel] אשר ישחט/slaughters [an ox or sheep of goat in the camp, or does so outside the camp],” and (Leviticus 17:8): “[If anyone of the house of Israel or of the strangers who reside among them] אשר – יעלה /offers [a burnt offering or a sacrifice].”
+כיון שהוציאו פסלו –[because he took it outside, he has invalidated it] but nevertheless, he is liable. And the same law applies to the individual who slaughters it outside [the Temple courtyard] and offers it up outside [the Temple courtyard]. And Rabbi Yossi Haglili said to you, just as the person who slaughters it inside [the Temple courtyard] and offered up outside [the Temple courtyard] for he had a period of time when it was fit for use, shall you say to the person who slaughters it outside [the Temple courtyard] and offers it up outside [the Temple courtyard] that he didn’t have a period of time when it was fit for use? But the Halakah is not according to Rabbi Yossi Haglili.
+
+Mishnah 2
+
+טמא שאכל כו' – because Rabbi Yossi Haglili and the Rabbis disagree on both of them and these two disputes are similar to each other, they taught them [in the Mishnah] together.
+רבי יוסי הגלילי אומר וכו' – when the body became ritually defiled and afterwards the meat became ritually defiled, no one disagrees that he is liable for extirpation. What they do dispute is when the meat [first] becomes ritually defiled and afterwards the body becomes defiled. The Rabbis have an inclusive prohibition (i.e., an exception to the principle that one prohibition does not take effect upon another; the second prohibition takes effect if it is a more comprehensive prohibition), for since the prohibition of the Levitical uncleanness of the body occurs upon it, it also prohibits the pure meat that was permitted from the outside, it also occurs even on the ritually impure meat, and even though it was continually prohibited, in order to make him liable even because of the Levitical uncleanness of the body. But Rabbi Yossi Haglili does not hold that one prohibition can take a legal hold where another prohibition already exists (i.e., you can punish, or impose sacrificial expiation only for the first one) with a comprehensive prohibition, and the prohibition of ritual defilement of the body does not occur on the prohibition of the ritual defilement of the meat. But the Halakha is not according to Rabbi Yossi Haglili.
+והטהור שאכל טמא פטור – from extirpation. But he endures forty [minus one] lashes because of (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten; [it shall be consumed in fire. As for other flesh, only he who is pure may eat such flesh].”
+שאינו חייב אלא על טומאת הגוף – as it is written (Leviticus 7:20): “ [But the person who], in a state of impurity, [eats flesh from the LOD’s sacrifice of well-being,] that person shall be cut off from his kin,” This verse is speaking of Levitical uncleanness of the body.
+
+Mishnah 3
+
+שהשוחט להדיוט כו' - a person who ritually slaughters Holy Things outside [the Temple courtyard] for consumption by an ordinary person [as opposed to for God alone], is liable.
+המעלה בחוץ – for the needs of an ordinary person, is exempt because of offering it up outside [the Temple courtyard]. For regarding ritual slaughter, it is written (Leviticus 17:4): “[And does not bring it to the entrance of the Tent of Meeting to present it as an offering to the LORD, before the LORD’s Tabernacle,] bloodguilt shall be imputed to that man, [he has shed blood; that man shall be cut off from among his people],” even a person who does ritual slaughter for a person. And regarding offering it up, it is written (Leviticus 17:9): “[and does not bring it to the entrance of the Tent of Meeting] to offer it to the LORD, [that person shall be cut off from his people],” he is not liable when he offers it up outside [the Temple courtyard] until he should intend it to be for God.
+ושחטו פטורים – as it is written (Leviticus 17:4): “ דם יחשב לאיש ההוא/bloodguilt shall be imputed to that man – האיש ההוא" ,” one person and not two.
+והעלוהו חייבין – as it is written (Leviticus 17:8): “[Say to them further:] If anyone/איש איש of the house of Israel ]or of the strangers who reside among them[ אשר יעלה/offers a burnt offering or sacrifice,” for the inference does not teach us "איש איש"/if anyone – other than to include two who took hold of a limb and offered it up, that they are liable.
+העלה – and it became known to him.
+וחזר והעלה – from the same animal itself, he is liable [for a sin offering] for each and every time.
+עד שיעלה לראש המזבח – as it is written (Genesis 8:20): “Then Noah built an altar to the LORD [and, taking of every pure animal and of every pure bird, he offered burnt offerings on the altar],” so we see even the temporary altar of an individual that is outside is not offering up without an altar.
+אפילו העלה על הסלע – as it is written (Leviticus 17:6): “that the priest may dash the blood against the altar of the LORD at the entrance of the Tent of Meeting [to offer it to the LORD, that person shall be cut off from his people],” but not at the altar of a temporary personal altar. And it is written in the portion of one offering outside [the Temple courtyard]. But the Halakha is according is according to Rabbi Yossi.
+
+Mishnah 4
+
+שהיה פסולן בקדש – as for example (see Tractate Zevakhim, Chapter 9, Mishnah 2), a sacrifice kept overnight or goes forth [from its proper bounds or it was slaughtered [with the intention to burn the sacrificial parts or to eat the flesh] outside of its proper time or outside of its proper place, since inside , if they were inside [the Temple courtyard], if it went up, it should not go down, we call it that that has been accepted inside but he is liable for it outside, as it is written (Leviticus 17:9): “[And does not bring it to the entrance of the Tent of Meeting] to offer it to the LORD/לעשות אתו לה', [that person shall be cut off from his people],”all that is offered/done for God, we are liable for outside [of the Temple courtyard], but all that is not offered/done for God, we are not liable for it outside [the Temple courtyard].
+המעלה כזין מן העולה ומאימורין – half an olive’s bulk from this (i.e., the burnt offering) and half an olive’s bulk from that (i.e., the sacrificial parts offered on the altar).
+חייב – for all of it is a sacrifice burned entirely.
+הלבונה – of the meal-offering of the free-will offering.
+והקטורת – of each day, half of it in the morning and half of it at twilight.
+ומנחת כהנים – a sacrifice which is burned entirely and appropriate for offering up like a fistful of the meal-offering of an Israelite. But the remnants of the meal-offering of an Israelite are not liable on their being brought up outside [the Temple courtyard].
+מנחת כהן משיח – one-tenth of an Ephah which he brings on each day.
+כזית – which is the measurement of the incense.
+עד שיקריב את כולו – because he (i.e., Rabbi Eliezer) holds that all which make the sacrifice permissible for enjoyment invalidate that which is lacking/wanting, and all the time that all of them were not offered the incense does not fulfill their owners’ spiritual obligation. But according to the Rabbis, these also is their burning on the altar/rising in smoke with an olive’s bulk, where all of it exists and they were not lacking prior to the burning on the altar.
+ושייר מהן וכו' חייב – for behold through this the burning on the altar/letting rise in smoke is completed/
+שחסרו כל שהן – prior to the burning on the altar through loss or burning, they were invalidated by their missing parts, as it is written (Leviticus 2:3): “And the remainder of the grain offering [shall be for Aaron and his sons, a most holy portion from the LORD’s gifts],” except for that which was missing, or that a handful was missing prior to the burning on the altar.
+
+Mishnah 5
+
+המקריב קדשים ואימוריהן – that he sacrificed the meat and those [unsevered] portions of the sacrifice offered on the altar attached to it, he is liable because of the portions of the sacrifice offered on the altar. But we don’t say that the meat interposes between the portions of the sacrifice offered on the altar and the fire, and that what he intended to be inside is not offering on the altar, for he All-Merciful stated (Leviticus 1:8): “[And Aaron’s sons, the priests, shall lay out the sections, with the head and the suet,] on the wood that is on the fire,” and the person who offers it outside [the Temple courtyard] would not be liable. We did not say this because something that is one type mixed with something of the same type does not interpose.
+מנחה שלא נקמצה – is not appropriate inside. Therefore, the person who offers it up outside is exempt.
+קמצה וחזר קומצה לתוכה. והקריבה בחוץ חייב – and in a similar manner to it inside, it is fit/appropriate, as it is taught in [the chapter] “He who takes a handful of meal-offering/הקומץ את המנחה” (i.e., Tractate Menahot, Chapter 3, Mishnah 3): “[If] the handful was mixed up with residue, or with the residue of his fellow, he should not offer it up/נתערב קומצה בשיריה לא יקטיר,” but if he did offer it up, it is acceptable.
+
+Mishnah 6
+
+הקומץ והלבונה – of the free-will meal offering. Both of them (i.e., the fistful of the meal offering and the frankincense) permit the residue for consumption, therefore Rabbi Eleazar exempts for he requires the burning on the altar everything that is permitted.
+אחד בפנים – first and afterwards the second outside, he is liable, for this completed it, and through it everything was dependent.
+שני בזיכי לבונה – permits the [twelve] shewbread [loaves].
+מי החג – that were filled for the sake of the water libations on the holiday of Sukkot, if he offered up the libation outside, he is liable for he (i.e., Rabbi Eleazar) holds that the water libations on the Festival [of Sukkot] is according to the Torah, therefore, he is liable by making the offering outside, but the Halakha is not according to Rabbi Eleazar in this entire Mishnah and the water libation on the Festival [of Sukkot] is not from the Torah, but rather it is a usage dating from Moses as delivered from Sinai (i.e., a traditional interpretation of a written law).
+שירי הדם שהקריבן בחוץ חייב (of sin-offerings of the inner altar) – we are speaking of the residue of the blood of the inside, and he (i.e., Rabbi Nehemiah) holds that the residue of the blood prevent them, therefore, it is an act of Divine service that one is liable for outside [the Temple courtyard], but with the residue of the blood of the outer altar, Rabbi Nehemiah agrees that there are no other than for the Mitzvah, but not to be indispensable, therefore, he who sprinkles them outside is certainly exempt. But the Halakha is not according to Rabbi Nehemiah.
+
+Mishnah 7
+
+מלק בחוץ – it is an un-slaughtered animal carcass, for there is no pinching of the head other than inside [the Temple courtyard], therefore he exempt on his offering/bringing it up on the altar outside, and if you should say, but aren’t all that are offered up outside are disqualified through their being taken outside, and similar a person who performs a ritual slaughter outside [of the Temple courtyard] is invalid and they are liable on its being offered on the altar, there the All-Merciful includes it but regarding the matter of the rest of invalid things, we require that it is accepted inside.
+שחט בחוץ והעלה בחוץ חייב – even on the bringing up/offering on the altar. For all who are liable on its ritual slaughter outside [of the Temple courtyard] if he went back in and he or someone else brought them up/offered them, he is liable [on the ritual slaughter and on offering it up].
+נמצא דרך הכשרו בפנים – In the Gemara it states (i.e., Tractate Zevakhim 111b, that it teaches that the manner of his liability by performing it inside [i.e., the Temple courtyard] exempts him outside [the Temple courtyard], and the manner of his liability by performing it outside, exempts him inside [the Temple courtyard. As for example, if he slaughtered the bird/fowl inside [the Temple courtyard] and offered it up outside [the Temple courtyard], he is exempt. If he slaughtered it outside [the Temple courtyard] and offered it up outside [the Temple courtyard], he is liable. If he pinched the head [of the bird] inside [the Temple courtyard] and offered it up outside, he is liable. If he pinched the head [of the bird] outside [the Temple courtyard] and offered it up inside [the Temple courtyard], he is exempt. It is found, that the place where he is made liable on his offering it up, if the first Divine service was performed in side, as for example with the pinching of the head that was done inside [the Temple courtyard], he is exempt for his offering it up, if the pinching of the head was done outside [the Temple courtyard]. But a person who becomes liable on his offering up, if the first Divine service was performed outside, like with the ritual slaughtering, he is exempted inside, if the animal was slaughtered inside and offered up outside.
+רבי שמעון אומר כו' – the matter of the first Tanna/teacher is deficient and should be read as follows: And similarly, a person who slaughters an animal at night inside [the Temple courtyard] and offers it up outside [the Temple courtyard] is exempt, that it is not accepted inside, as it is written (Leviticus 19:6): “It shall be eaten on the day you sacrifice/ביום זבחכם,” but not at night, and it is found that the animal offering is invalid, and therefore he is not liable for his offering it up But if he did not slaughter outside [the Temple courtyard] at night but offered it up outside at night, he is liable, because since the ritual slaughter was at night outside the Temple courtyard, it was kosher/fit, therefore, he is liable for two things – on the ritual slaughter and on the offering up. But Rabbi Shimon disputes this and states: “Any act for which they are liable [when it is done] outside, for the like act are they liable [when it is done] inside and when one offered it up outside, except for him who slaughters inside and offers up [the bird offering] outside.” כל שחייבין עליו בחוץ חייבין על כיוצא בו בפנים שהעלהו בחוץ – that is to say, just as when the person who performs the ritual slaughter outside at night and the one who offers it up outside is liable, so also if he performed the ritual slaughter inside at night and offered it up outside, he is liable for the offering up [of the sacrifice], except for one who slaughters the bird/fowl inside and offered it up outside [the Temple courtyard] that he is exempt even though that if he performed the ritual slaughter and offered it up outside [the Temple courtyard], he is liable. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 8
+
+נתן בחוץ וחזר ונתן בפני חייב – it is a simple matter, and because of the concluding clause [of the Mishnah], it brought it, if he [first] placed it outside [the Temple courtyard] and then in return placed it inside [the Temple courtyard], he does not place outside [the Temple courtyard] anything other than the residue of the blood, he is liable. But our Mishnah is according to Rabbi Nehemiah who holds that the residue is indispensable/invalidates an act by omission. But it is not the Halakha.
+שניהן בחוץ חייב – the first, if he didn’t have any knowledge of it in the meantime [by fact that he sprinkled the blood from two cups from outside the Temple courtyard], he is liable for two [violations].
+אחד בפנים – and afterwards, the second [sprinkling] was done outside, he is exempt. For even according to Rabbi Nehemiah who held that one cup removes its fellow consecrated cup from its purpose to be spilled a cubit, therefore, even that is not residue.
+הפנימי מכפר – to make the animal sacrifice fit. For the blood that is sprinkled outside [the Temple courtyard] first did not make what had remained something similar to it.
+שתיהן בחוץ חייב – on each of them, for at the time of the ritual slaughter, each one was appropriate [to be offered] inside [the Temple courtyard].
+אחת בפנים – and the second afterwards outside [the Temple courtyard], he is exempt, for this is a sin-offering where its owners had been expiated , but for death it (i.e., the second one) goes and is not accepted inside [the Temple courtyard].
+חייב על החיצונה – for it is appropriate [only] inside [the Temple courtyard] and he offers up whichever of them that he wishes.
+כשם שדמה פוטר את כשרה – from [the law of] religious sacrilege, [for the sprinkling/tossing of the blood removes the meat of the Holy of Holies from religious sacrilege that gave it] a time of permission for the Kohanim [to consume it].
+כך הוא פוטר את בשר חברתה (so it renders the meat of its fellow free) – and even though it is invalidated [and it refers to when I slaughter both of them inside the Temple courtyard]. And it comes to ell us here that where both of them are placed, and someone comes first and sprinkles the blood of the first one, he renders the meat of its fellow free because of the sin-offering through which its owners were expiated, for we hold that the sin-offerings left to die we don’t benefit from nor commit religious sacrilege.
+
+Chapter 14
+
+
+
+Mishnah 1
+
+פרת חטאת – the red heifer. It is stated there (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place…]. It is for purification.”
+חוץ מגתה (outside of its marked-off space – the phrase also appears in Tractate Parah, Chapter 4, Mishnah 2) – the pile of wood on the altar in the Temple that are arranged like a vat (i.e., marked off space) that they make for it in the place that they slaughter it on the Mount of Olives opposite the entrance of the Temple (i.e., the Hall containing the golden altar). But if he slaughtered it outside of that place, it is invalid. But he is not liable for it because one can slaughter Holy Things outside [the Temple], for the All-Merciful exempted him since it is written (Leviticus 17:4): “and does not bring it to the entrance of the Tent of Meeting [to present it as an offering to the LORD, before the LORD’s Tabernacle, bloodguilt shall be imputed to that man: he has shed blood; that man shall be cut off from among his people.],” but since Scripture was strict to punish him that he did not bring it [to the entrance of the Tent of Meeting], one learns from it that while standing to bring it in [to the entrance of the Tent of Meeting] is what Scripture is speaking about.
+כל שאינו ראוי לבוא – etc. that will not offer a sacrifice in the future.
+
+Mishnah 2
+
+בלא תעשה – since they are worthy to come [before the altar of God] at another time, they do not suffer extirpation, but rather it is a mere negative commandment of (Deuteronomy 12:8): “You shall not act at all as we now act here, [every man as he pleases.”
+תורים שלא הגיע זמנן – [as it is taught in the Mishnah (note: but it is NOT a Mishnah, but rather a Baraita; the Mishnah is found in Tractate Hullin, Chapter 1, Mishnah 5 on 22a) of Tractate Hullin (22b): when their plumage is glittering, they are kosher, but before this they are invalid], for we require large turtle-doves and not small ones.
+ובני יונה שעבר זמנן – small pigeons and not large ones, and they are invalid from the incipient stage of brightening plumage and onward (see Tractate Hullin, Chapter 1, Mishnah 5).
+בלא תעשה – since for they are worthy after the time [for the offering of he sacrifice] there is for them a negative commandment to slaughtered them outside [the Temple courtyard].
+אותו ואת בנו – that he slaughtered one of them (either the parent-bird or the offspring) and he came to offer up the second on the second day, but it is prohibited because of (Leviticus 22:28): “[However, no animal from the herd or from the flock] shall be slaughtered on the same day with its young.”
+מחוסר זמן (an offering that cannot be offered because the time for it be offered has not yet arrived (i.e., for an animal not yet eight days old, or a peace-offering is offered before the Temple gates were opened.) – whether it is because it is lacking time in its body that it was not seven days with its mother, or whether the owners are lacking time, as will be explained further (see the next Mishnah). And it is necessary to teach the dispute between Rabbi Shimon and the Rabbis in all of these [three segments of the Mishnah], for it if (i.e., the Mishnah) only mentioned to us regarding animals with a blemish, in that, the Rabbis state because they are repulsive, but turtle-doves and pigeons are not repulsive. I would say that they agree [on this] with Rabbi Shimon. But if it (i.e., the Mishnah) mentioned only turtle-doves and pigeons, because they were not appropriate/eligible and superseded, I would say that Rabbi Shimon agrees with the Rabbis. But if it (i.e., the Mishnah) teaches these two, because of the invalid (i.e., intrinsic) nature of its body, but the parent animal and its offspring which is invalid eternally (i.e., as a result of an accident of time), they would bring them, I would say that the Rabbis agree with Rabbi Shimon, hence it is necessary, but the Halakha is not according to Rabbi Shimon (see Tractate Zevakhim 114a).
+
+Mishnah 3
+
+הזב והזבה – whose sacrifices were offered outside, within the days of their counting [of seven days] (see Leviticus 15:13-15 for the ZAV and 28-30 for the ZAVAH)
+והיולדת – (Leviticus 12:6): “On the completion [of her period of purification, for either son or daughter].”
+פטורין – they are not accepted, neither for an obligatory offering nor for a free-will offering.
+ואשמן – in the Gemara (Tractate Zevakhim 114b) an objection is raised: a ZAB (i.e., a man with a flux) and a ZAVAH (i.e., a woman with a flux) and a woman in childbirth are these subject to guilt-offerings? And it responds (in the name of Ze’iri): Include a leper among them (i.e., a guilt-offering is mentioned only in connection with the leper, who is also enumerated), that the leper brings a guilt-offering.
+עולותיהן ושלמיהן – In the Gemara (Tractate Zevakhim 114b): And are these subject to peace-offerings? And the Gemara responds [in the words of Zei’ri]: The Tannaim [explicitly] included it (i.e., Nazirites), for a Nazirite brings a peace-offering.
+בחוץ חייבין – for they are accepted inside as a free-will offering for their own sakes after they sacrificed their sin-offerings and the leper his guilt-offering.
+מבשר חטאת מבשר אשם כו' - for all of these are consumed by the Kohanim and are not offered on the altar, for the All-Merciful stated (Leviticus 17:8): “[If anyone of the House of Israel or of strangers who reside among them] offers a burnt offering or a sacrifice,” just as a burnt-offering which is offered on the altar, so also everything is offered on the altar.
+מבשר קדשי קדשים – the lambs for Atzeret/Shavuot which are the peace-offerings for the community and they have the law of the Highest Holy Things (see Tractate Zevakhim, Chapter 5, Mishnah 5).
+היוצק – [the person who pours] the oil on the meal offering.
+הבולל. הפותת – the person who mixes the meal offering in oil. And who breaks the meal-offering cakes into pieces.
+המניף. המגיש – who waves the meal offering that requires waving And who brings it near outside. The meal-offering requires bringing it near inside in the southwestern corner [of the altar], as it is written (Leviticus 2:8): “[When you present to the LORD a grain offering, etc….it shall be brought to the priest who shall take it up to the altar.”
+המסדר – the shewbread on the table.
+פטור – for Scripture states (Leviticus 17:8): “[If anyone of the house of Israel or of the strangers who reside among them] offers a burnt-offering or a sacrifice,” just as bringing it up/offering is the conclusion of the Divine Service, so also anything which is the conclusion of the Divine Service, excluding those [actions] where none of them is the conclusion of the Divine Service.
+אין חייבין עליו משום זרות – if a non-Kohen (i.e., literally, “foreigner”) performed one of these actions of Divine Service, as for example, mixing he meal offering in oil or breaking the meal-offering cake into pieces, etc. and similarly, someone who is ritually impure, or someone who is lacking the appropriate clothing, or someone whose hands and feet are not washed, is not liable for death even though he invalidated that thing in which was engaged in Divine Service.
+
+Mishnah 4
+
+והעבודה בבכורות – as it is written (Exodus 24:5): “He designated some of the young men among the Israelites, [and they offered burnt offerings and sacrificed bulls and offerings of well-being to the LORD], these are the first-born that the Divine Service was upon them.
+משהוקם המשכן נאסרו הבמות – as it is written (Leviticus 17:4): “and does not bring it (i.e., ox, sheep or goat in the camp) to the entrance of the Tent of Meeting [to present it as an offering to the LORD,” it follows that the prohibition depends upon the Tent of Meeting. But particularly for the Israelite, the improvised altars were forbidden, but heathens are permitted to offer up [sacrifices] to Heaven in any place, and even at this time. But it is prohibited for an Israelite to be their agents to offer up [sacrifices] or to assist them. But to instruct them in the order of the offering of sacrifices is permitted.
+
+Mishnah 5
+
+באו לגלגל – there wasn’t a Temple there, but rather just the curtains/tent-cloth of the Tabernacle of the wilderness.
+הותרו הבמות – for the All-Merciful stated (Leviticus 17:3-4): [if anyone of the house of Israel] slaughters [an ox or sheep or goat] in the camp,…and does not bring it to the entrance of the Tent of Meeting,” excluding Gilgal, where there was [no longer] a camp there, for the camps were abolished and the people began to be scattered throughout the Land [of Canaan/Israel]. And for this reason, also, lesser Holy Things are eaten in any place, for there wasn’t there a camp like there was in the wilderness.
+
+Mishnah 6
+
+באו לשילה נאסרו הבמות – as it is written (Deuteronomy 12:9): “because you have not yet come to the allotted haven,” it follows that when they would come to the מנוחה/the haven,” the improvised altars would be prohibited. But this “haven” is Shiloh, where there was there a haven/rest, where they did not travel from one place to another like in the wilderness (i.e., during the forty-years of wandering).
+בית של אבנים מלמטה ויריעות מלמעלה – as it is written (I Samuel 1:24): “she (i.e., Hannah) brought him (i.e., Samuel) to the House of the LORD at Shiloh,” so we see that it was a “house”, and it is written (Psalm 78:60): “He forsook the tabernacle of Shiloh, [the tent He had set among men,]” so we see that it was of curtains, teaching that there was no ceiling, but rather a house of stones from below and curtains from above.
+ומעשר שני בכל הרואה – but above, it (i.e., the Mishnah in Mishnayot 4-5 of this chapter) does not teach about the Second Tithe, because all fourteen years that they were in Gilgal, they (i.e., the Israelites) were not obligated in the tithes until they conquered and divided up [the land]. And [the words] בכל הרואה/within sight of [Shiloh] , that is in every place where they see Shiloh from there, as Scripture states (Deuteronomy 12:13): “Take care not to sacrifice your burnt offerings in any place you like” (in Hebrew – בכל – מקום אשר תראה ). In every place that you can see, you don’t bring them up, but you do eat [of them] in every place you can see.
+
+Mishnah 7
+
+באו לנוב ולגבעון – when Shiloh was destroyed at the end of three-hundred and seventy years minus one (i.e., 369 years), when the Sanctuary was there, and the Ark was taken in the days of Eli [the priest, at the time when Samuel had been serving him], they came to Nob [for thirteen years], but Nob was destroyed during the days of [King] Saul (see First Samuel, Chapter 22, verses 17-19) and they came to Givon. And all the days of Nob and Givon were fifty-seven years, and all that time, the Bamot/platforms/improvised altars (i.e., name of legitimate altars prior to, and of the illegitimate after, the establishment of a century sanctuary - at Shiloh – and of the Temple at Jerusalem) were permitted, for the All-Merciful stated regarding the prohibition of the improvised altars (Deuteronomy 12:9): “Because you have not yet come to the allotted haven/אל – המנוחה ואל – הנחלה [that the LORD your God is giving you].” מנוחה – is Shiloh, נחלה – is Jerusalem, but Scripture did not did not divide them other in order to provide a permission for improvised altars whether in this or that period.
+קדשי קלים בכל ערי ישראל – and the same law applies to the Second Time, for Scripture made an analogy between them, as it is written (Deuteronomy 12:17): “You may not partake in your settlements of the tithes of your new grain [or wine or oil, of the firstlings of your herds and flocks,] or any of the votive offerings that you vow.” At the time when the lesser Holy Things require being brought to the Place (i.e., the Sanctuary), at the time when the lesser Holy Things [are brought] throughout the cities of Israel, even the Second Tithe is within all the cities of Israel (after the conquest and the division of the Land.
+
+Mishnah 8
+
+והיא היתה נחלה – that is stated in the Torah (Deuteronomy 12:9): “because you have not yet come to the allotted haven,” that implies that when they would come to the “allotted haven,” the improvised altars would be prohibited.
+
+Mishnah 9
+
+הרי אלו בעשה – (Deuteronomy 12:11): “then you must bring everything [that I command you to the site where the LORD our God will choose to establish His name] your burnt-offerings [and other sacrifices, your tithes and contributions, and all the choice votive offerings that you vow to the LORD].,” that implies [there] but not at the temporary altars, and the prohibition is inferred from a positive commandment is a positive commandment [and its law is like a positive commandment]. Alternatively, the positive commandment of (Leviticus 17:5): “that they may bring them before the LORD, [to the priest, at the entrance of the Tent of Meeting, and offer them as sacrifices of well-being to the LORD],” and the negative commandment of (Deuteronomy 12:13): “Take care not to sacrifice your burnt offerings [in any place that you like],” and “every place”/"כל מקום" that is stated [in this verse], [the words]"השמר"/ “take care,” "פן"/not and "אל" /”do not” is not anything other than a negative commandment.
+ואין חייבין עליהם כרת – because he dedicated them at the time when the temporary altars were permitted, that the person offering the sacrifice outside [the Temple courtyard] is not liable for extirpation other than on a sacrifice that if he offered it outside at the time he dedicated it, he would be liable similar to the wilderness, for extirpation is written regarding thoses who slaughtered it outside [of the Tabernacle], it is written (Leviticus 17:7): “[and that they offer their sacrifices no more to the goat-demons after whom they stray.] This shall be to them a law for all time, [throughout the ages,” “that shall be to them,” but not another to them.
+הקדישן בשעת איסור הבמות – from that time, we call them: (Leviticus 17:5): “that they may bring them before the LORD,” but since he waited until he was not able to fulfill it, the positive command was nullified through him, but there is no negative command nor extirpation, for the warning and the punishment at the time of the offering is written, but surely the temporary altars were permitted.
+
+Mishnah 10
+
+ואלו קדשים קרבין במשכן – as for example at the time that Gilgal, Nov and Givon was where the Tabernacle was and the improvised altars were permitted. These Holy Things needed to be offered in the Tabernacle but not at an improvised altar.
+קדשים – those undefined/not explicitly stated things were sanctified for the Tabernacle, and what were they – the community sacrifices.
+קרבנות יחיד – that were undefined for the improvised altars.
+קרבנות יחיד שהוקדשו למשכן – that he specified at the time of their sanctification on the conidition to offer them to the Tabernacle.
+ואם הקריבן בבמה פטור – from warning and from punishment, for the improvised altars were permitted. But however, it is prohibited to change, as it is written (Deuteronomy 23:24): “You must fulfill what has crossed your lips [and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth].”
+במות צבור – Gilgal and Nob and Givon.
+סמיכה – as it is written (Leviticus 1:2-3): “[for acceptance in his behalf] before the LORD. He shall lay his hand [upon the head of the burnt offering],” for there os no laying of his hand on an improvised altar.
+שחיטת צפון – as it is written (Leviticus 1:11): “[It shall be slaughtered] before the LORD on the north side of the altar,” but there is no “north side” in an improvised altar.
+ומתן סביב – two gifts which are four, as it is written regarding them (Exodus 29:20): “and dash the rest of the blood against every side of the altar round about,” but not on an improvised altar.
+תנופה – as it is written ((Leviticus 7:30; 10:15; 14:12 and other places) “as an elevation offering before the LORD,” and there is no waving on an improvised altar.
+והגישה – as it is written (Leviticus 2:8): “[it shall be brought to the priest] who shall take it up to the altar,” and there is no bringing it with an improvised altar.
+מנחה בבמה – for Scripture states (Leviticus 17:5): “This is in order that the Israelites may bring the sacrifices which they have been making in the open – that they may bring them before the LORD, to the priest, at the entrance of the Tent of Meeting, and offer them as sacrifices of well-being to the LORD,” that sacrifices are brought on an improvised altar but not meal-offerings.
+כיהון – as it is written (Leviticus 17:6): “that the priest may dash the blood against the altar of the LORD,” the altar requires a Kohen but an improvised altar does not require a Kohen.
+ובגדי שרת – for since there is no need for a Kohen, there is no place for wearing garments of ministry, that regarding the wearing garments of ministry it is written (Exodus 29:30): “[He among his sons] who becomes priest [in his stead, who enters the Tent of Meeting to officiate within the sanctuary,] shall wear them seven days.”
+וכלי שרת – and regarding the utensils of ministry, it is written (Exodus 28:43): [They shall be worn by Aaron and his sons when they enter the Tent of Meeting or when they approach the altar] to officiate in the sanctuary,”and not an an improvised altar.
+וריח ניחוח – limbs that had been roasted and offered on the altar, they don’t have with them “of pleasing odor to the LORD”, and specifically on the altar, as it is written (Leviticus 1:13): “It is burnt offering, a gift, of pleasing odor to the LORD.,” but on an improvised altar, even if he roasted them and offered them on the altar there is nothing in this.
+ומחיצת דמים – the red line to distinguish between the lower blood and the upper blod, but there is no red line in the improvised altar, as it is written (Exodus 27:5):”[Set the mesh below, under the ledge of the altar,] so that it extends to the middle of the altar,” but not in an improvised altar.
+רחוץ ידים ורגלים – as it is written (Exodus 30:20): “When they enter the Tent of Meeting they wash with water,” but not in an improvised altar.
+הזמן – if he intended regarding the sacrifice to consume it outside of I ts appropriate time.
+והטמא – even though the foreigner (i.e., non-Kohen) is fit to offer it on an improvised altar, an impure person does not offer on an improvised altar.
\ No newline at end of file
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+Bartenura on Mishnah Zevachim
+ברטנורא על משנה זבחים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Zevachim
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-sefaria.org
+
+Bartenura on Mishnah Zevachim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כל הזבחים שנזבחו שלא לשמן – as for example, that it was slaughtered as a burnt offering for the sake of a peace-offering.
+כשרים – and he will sprinkle their blood and offer sacrifices on the altar for their sake. For through their holiness they exist and it is forbidden to change them.
+אלא שלא עלו לבעלים לשם חובה (they do not go to the owner’s credit in fulfillment of an obligation) – and one must another for his obligation or fo his vow and slaughter it for its sake. For Scripture stated (Deuteronomy 23:24): “You must fulfill what has cross your lips and perform what you have voluntarily vowed to the LORD your God, [having made the promise with your own mouth];” if it is a voluntary [gift], it is now a vow, and if it is vow, it is not a voluntary [gift], but rather, this is what he said: if according to what you have vowed you have performed, that it was slaughtered for the sake of a vow and for the sake of the owners, it will be a votive offering, and the owner has fulfilled the obligation of his vow. But if not, that the sacrifice was slaughtered for the sake of the owners, it will be a free-will offering, meaning to say, that it is fit, as if he brought it as a free-will offering. But, he did not fulfill his vow, for it did not count for the owners for the sake of an obligation. And especially the sacrifice of an individual which has owners, but communal sacrifices that were not offered for their sake, they counted for the community for the sake of the obligation, for the slaughter decides the purpose for what they are appropriate for him. And especially when he slaughtered them explicitly not for their sake, then we say that they did not count for the owners for he sake of an obligation, But if he merely slaughtered them, they counted for the owners for an obligation.
+חוץ מן הפסח – for regarding the Passover offering, it is written (Deuteronomy 16:1): “and offer a Passover sacrifice [to the LORD your God],” util all your actions will be for the sake of the Passover sacrifice, and further I is written (Exodus 12:1וחטא7): “and you shall say, ‘It is the Passover sacrifice [to the LORD’],”that the sacrifice will be for the sake of the Passover offering, and these two Biblical verses, one to invalidate if it was done not for the sake of the Passover offering, and one to invalidate if it was not done for the sake of its owners.
+וחטאת – for regarding the sin-offering, there are two Biblical verses written, it is written (Leviticus 4:33): “and It shall be slaughtered as a purification offering,” that the slaughtering should be for the sake of a sin-offering, and it is written (Leviticus 4:25): “The priest shall take [with his finger] some of the blood of the purification offering [and put it on the horns of the altar of burnt offering],” until the reception of the blood and its sprinkling will be for the sake of the sin-offering, (Leviticus 4:31): “Thus the priest shall make expiation for him,[and he shall be forgiven],” for him, but not on his colleague, which is identical to that it will be for the sake of the owners. “For the sin of which he is guilty” (Leviticus 4:28, 35), that it will be for the sake of that sin. And it (i.e., the Torah) didn’t say to us that a sin-offering that is not for its own sake is invalid, but rather, that when he slaughtered it for the sake of other Holy Things, but if he he slaughtered it for non-sacred things it is appropriate/fit, but it does not count for the owners for the sake of the obligation, as it is written (Leviticus 22:15): “But [the priests] must not all ow the Israelites to profane the sacred donations,” Holy Things profane holy things, but non-sacred things do not profane holy things.
+הפסח בזמנו – is invalid when it is not for its sake all the time of its being slaughtered, which means from the middle of the day on the Eve of Passover until the evening. But prior to that and after that, we hold that the Passover offering on the other days of the year is a peace-offering. And all of its laws are like that of peace-offerings.
+אף השא – as the reason will be explained further one, the sin-offering comes [as atonement for] a sin, etc. as it is written ((Leviticus 7:7): “The reparation offering is like the purification offering.” But the Rabbis hold it is a sin-offering, which is witten concerning it as an exclusion, which is invalid. But the guilt offering, that doesn’t have an exclusion written concerning I is fit. But if you waya that regarding the guilt offering it is written that it is “a reparation offering” (Leviticus 7:5). But, it is not stated other than after the offering of those portions of the sacrifice on the altar, abut if he comes to exclude that which is not for its own sake that it is invalid, prior to the offering of the parts of the sacrifice on the altar, it should have been written [in the Torah]. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 2
+
+הנשחטים לשם פסח – all of the rest of the sacrifices which were offered on the fourteenth of Nisan for the sake of the Passover offering are invalid. And similarly, that were offered for the sake of a sin-offering at aall times are invalid. For just as they are invalid for the sake of others. But he disputes the first Teacher of our Mishnah who sated ((see the beginning of Mishnah 1 of this chapter): “All of the sacrifices that were offered not fortheir sake are valid. But he said, as long as they are not slaughtered for the sake of the Passover offering nor for the sake of the sin-offering.
+שמעון אחי עזריה—he is called thus, on account that Azariah engaged in practical matters and would provide for the needs of his brother Shimon who was engaged with Torah, and between them, they made a condition that part of the reward for the study by Shimon would go to Azariah.
+שחטן – for the rest of the sacrifices.
+לשם גבוה מהן – as will be explained further on. They are fit.
+שלם נמוך המן – for the sake of a sacrifice which is less from them in holiness.
+פסולים – as it is written (Leviticus 22:15): “But [the priests] must not allow the Israelites to profane the sacred donations that they set aside for the LORD,” what is higher than them are not degraded/desecrated; that which is lower than them, they degrade/desecrate them. But the Halalkha is not either according to Rabbi Yossi ben Honi nor like Shimon the brother of Azariah.
+בכור ומעשר – [the tithing of cattle. Which are lower than peace-offerings, for the peace offering require the giving of four (i.e., two gifts of blood on the altar which are four,, which are one in the northeastern corner and one in the southwestern corner. And it is found that the blood is spread around the four directions of the altar -see Tractate Zevakhim Chapter 10, Mishnah 2), and placing of the hands and libations, and the waving of the breast and the shoulder. But this is not the case with the firstling and the tithe, whose blood requires only one gift, and there is no laying of the hands nor libations that are practiced with them, nor the waving of the breast and shoulder.
+
+Mishnah 3
+
+רבי יהושע מכשזיר – for he considers it like the Passover offering [that is slaughtered] on the rest of the days of the year, since its time is not until twilight/
+בן בתירא פוסל – since for part of the day is appropriate, it is for him like the Passover offering at its appropriate time. And the Halakha is according to Ben Beteira.
+שבעים ושתים זקן – to inform you that they sat in one academy/Yeshiva and all of them taught/ruled as one person; therefore it teaches זקן/elder (in the singular) and it does not teach זקנים/elders (in the plural).
+כל הזבחים הנאכלים – but not the burnt offering.
+ולא הוסיף בן עזאי – {Ben Azzai] did not add to the words of the Sages to invalide other than the Passover offering and the sin-offering, other than the burnt offering.
+
+Mishnah 4
+
+קבל והלך וזרק – either or is taught. When he slaughtered it not for their own sake, or received he blood in a bowl out of which the sprinkling is done, or he brought the blood to the [golden] altar, or sprinkled/cast it. Each of these four [acts] of Divine service that he did not for their sake, with regard to the Passover offering or with the sin-offering, he has invalidated. But with the rest of the offerings, they did not count for the owners for the sake of their obligation, even if he did one of these four [acts] of Divine service for their own skae and not for their own sake together, whether he advanced the thought for their own sake to the thought not for their own sake, whether that he advanced the thought not for their own sake to the thought for their own sake, in every matter, it is invalid.
+אבל אפשר שלא בהלוך – therefore, it is not considered to become ineligible. But the Sages state, that evefn though it is possible without conveying [the blood], one’s thought invalidates it. For Divine service which is possible to nullify is called Divine service, and conveying the blood is Divine Service, which is invalid with a foreigner (i.e., a non-Kohen), as it is written (Leviticus 1:5: “[The bull] shall be slaughtered [before the LORD;] and Aaron’s sons, the priests, shall offer [the blood against all sides of the altar which is at the entrance of the Tent of Meeting],” from reception and onwards is the command of the priesthood.
+המהלך במקום שהוא צריך להוליך – this conveying, thought invalids it. How so? They received it [the blood] outside there from the altar and brought it inside, that they came close to the side of the altar. This is the conveying that needs to be done, and the thought/intention invalidates it. If they received it inside near the altar and brought it outside, that is a conveying that is unnecessary and thought/intention does not invalidate it. If he then went back and brought it inside, this is the conveying that is needed. But the Halakha is not according to either Rabbi Eleazar nor according to Rabbi Shimon.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כל הזבחים שקבל דמן זר – who is not a Kohen, it is disqualified. As it is written (Leviticus 22:2): “[Instruct Aaron and his sons] to be scrupulous about the sacred donations that the Israelite people consecrate to Me, lest they profane [My holy name, Mine the LORD’s],” teaches about the foreigner (i.e., non-Kohen) who transgressed, who profaned the Holy Things.
+אונן – a person who sustained a loss of one of the relatives that he is obligated to mourn over them, all the day of the death is called Onen/a mourner before the burial of a kinsman, and he is forbidden to eat Holy Things, but if he served (nevertheless) and profaned . Except for the High Priest who offers sacrifices as a mourner prior to the burial of a kinsman [one is normally obligated to mourn for].
+וטבול יום – that his purification is not completed until [after] sunset, as it is written (Leviticus 22:7): “As soon as the sun sets, he shall be pure, [and afterward he may eat of the sacred donations, for they are his food].”
+ומחוסר בגדים – a common priest who served with less than four [sets of] garments. And a High Priest who served with less than eight [sets of garments] and because he is lacking priestly garments (which renders the offerings he sacrifices unit, and he is punishable by death at the hands of Heaven – see Exodus 29:9 and Tractate Zevakhim 17b) is disqualified, and similarly someone wearing an excess of priestly garments is disqualified. And similarly, if there was something that interposes between the priest’s undercoat/כתונת and the undergarments/drawers, he is disqualified, for the All-Merciful stated (Leviticus 6:7): “[The priest shall dress in linen raiment,] with linen breeches next to his body,” so that there will be nothing that interposes between the clothing to his skin, but he does don/wear the phylacteries of the head because they are placed on his hair which are visible between the front plate/ציץ (worn by the High Priest across his forehead which is made of gold, extending from one ear to the other – see Exodus 28:36-38) and the priest’s turban/מצנפת.
+ומחוסר כפורים (lacking atonement – who must bring a sacrifice to complete it) – as for example, the man or woman with a flux (i.e., זב וזבה ), the leper and the woman who gave birth that completed their purification but had [yet] brought their sacrifices. And we find that the All-Merciful wrote regarding a woman who gave birth (Leviticus 12:8): “The priest shall make expiation on her behalf, and she shall be pure,” it follows that until here, she is impure. And the same law applies to all of the ret of those who are impure who require a sacrifice, that they [remain] in their state of impurity until they bring their atonement as regards partaking of Holy Things and to come to the Sanctuary.
+ושלא רחוץ ידים ורגלים – because it is stated regarding the sanctification of the hands and feet that it is a law for all times, and it is stated regarding the raiment of the priesthood as a law for all times, just as concerning the raiment of the priesthood, if he served lacking priestly garments (see Exodus 29:9: “And gird both Aaron and his sons with sashes. And so they shall have priesthood as their right for all time.”), it is disqualified, even if he served without washing his hands and feet, he is disqualified. And the other of sanctifying his hands and feet: He doesn’t stand nor does he sit, but he reclines, and he places his right hand on top of his right foot and his left hand on top of his left foot, and rubs his feet with his hands when he is sanctifying [himself]. But he is not permitted to sanctify [himself] in the basin (i.e., laver for the priests in the Temple court) itself, but rather from the water that comes out from it, as it is stated (Exodus 30:19): “And let Aaron and his sons wash their hands and feet [in water drawn] from it,” but not in it, and all of the waters are fit for sanctification, and even if they are not fresh waters.
+וערל – if he served, he is disqualified, as it is written in Ezekiel (44:9): “Let no alien, uncircumcised in spirit and flesh, [enter My sanctuary],” an analogy of words in close proximity is made between ערל/uncircumcised and בן – נכר/alien, just as an alien if he served is disqualified, so too is the case of the uncircumcised.
+יושב – as it is written (Deuteronomy 18:5): “[For the LORD your God has chosen him and his descendants, out of all of your tribes], to be in attendance/לעמוד לשרת (literally, “to stand to serve”) [in the name of the LORD for all time],” that there should not be service other than while standing.
+עומד על גבי כלים – since the floor of the Temple courtyard sanctifies, and the sacred vessels sanctify the thing that comes in contact with them, jus as sacred vessels require that thee is nothing that interposes between it and sacred vessels, even the floor, there should not be a thing that interposes between it and the floor. And needless to say utensils that are not a kind of flesh/meat definitely interpose, bu even the animal which is a kind of meat/flesh, and needless to say, the animal which is not a kind of human being, but rather even the feet of his colleague which are a kind of human being interposes.
+קבל בשמאלו פסל – as it is written (Leviticus 4:25): “The priest shall take with his finger some of the blood of the purification offering and put it [on the horns of the altar of burnt offering],” which teaches that he the reception of the blood nor the putting it [on the horns of the altar of burnt offering] should be other than with the right [hand], for it is derived from the [law of the] leper, as it is written concerning it (Leviticus 14:16): “And the priest shall dip his right finger [in the oil that is in the palm of his left hand and sprinkle some of he oil with his finger seven times before the LORD].”
+ור"ש מכשיר – he holds that this Biblical verse is expounded in back of him and not in front of/before him, therefore, the finger of “and put it” (Leviticus 4:25) as it is written refers to in back of him, and not as “[the priest] shall take” (ibid.,) which is written in front of him. But the Rabbis hold that this Biblical verse is expounded [both] in front of him/before him and in back of him, for when it is written, “with his finger,” it refers to both, to the taking that is before him/in front of him and to the putting which is in back of him. And the Halakha is according to the Sages.
+נשפך על הרצפה – for the blood was not received in a vessel.
+ואספו – as it is written (Leviticus 16:14): “He shall take some of the blood of the bull [and sprinkle it with his finger over the cover on the east side],” what is “from some of the blood of the bull?” If you might think , and even from part of the blood, but it is written (Leviticus 4:18): “and all the rest of he blood he shall pour out [at the base of the altar of burnt offering],” so we see that he receives all of the blood, but rather it is called, that he takes blood from the bull, from the bull he will receive it, but not from the ground. For they deduct one letter from this word and add it to another word and expound upon it.
+נתנו על הכבש שלא כנגד היסוד פסול – but nevertheless the owners have been expiated/forgiven, but the meat is not eaten. For the All-Merciful stated regarding the blood (Leviticus 17:11): “and I have assigned it to you for making expiation for your lives upon the altar,” since the blood arrived to he altar, the owners were expiated/forgiven.
+נתן את הנתנים למטה – from the red line/חוט הסיקרא (a line painted in red encircling the Temple altar at precisely half its height. This marking was necessary because the blood of animal sin-offerings and birds brought as burnt offerings was sprinkled on the upper portion of the altar, above the red line, whereas the blood of all other sacrifices was sprinkled on the lower portion, below the red line), which encircled the altar in the middle. And the blood which was placed in the five upper cubits which are above from the red line are called “placed above” and those that were placed in the five lower cubits which are below from the red line are called “placed below.”
+הניתנים בפנים – that their bloods required sprinkling on the golden altar.
+בחוץ – on the outer altar.
+פסול – and they are forbidden for consumption.
+ואין בו כרת – a person who eats from the meat of the Holy Things that whose blood was disqualified in these disqualified things, but he is not punished with extirpation.
+
+Mishnah 2
+
+השוחט את הזבח – peace-offerings or other [sacrifices] that are consumed.
+כזית מעור האליה – but it comes to tell us that the skin of the fat tail is not like the fat tail itself, for he considers to eat something which is normally eaten, and therefore it is invalid, for if it is like the fat tail, one has in mind the undue intention in the performance of a sacrificial ceremony to eat something which is generally to be offered as incense (i.e., burned) and it is was not invalid, as is taught in the Mishnah (see Mishnah 3 of this chapter) shortly further on, to eat something which is usually eaten or to offer as incense something offered as incense (i.e., entrails) it is invalid.
+ואינו ענוש כרת – rhe person who eats it, and even outside, and he is not published with extirpation.
+ולאכול את בשרו למחר – but one cannot establish it for peace-offerings, but rather for the thanksgiving offering and the sin-offering, for whereas regarding peace offerings, it is its appropriate time. But to cast its blood or to burn its sacrificial portions, even for a peace-offering, it would be on the morrow outside its appropriate time.
+פגול וחייבים עליו כרת – the person who eats it and even, at its appropriate time, he punished with extirpation.
+
+Mishnah 3
+
+השוחט והמקבל והמהלך והזורק – if when he is engaged in one of these four acts of Divine service, he had in mind the undue intention in the performance of a sacrificial ceremony regarding the sacrifice to eat from it something that is usually eaten, which is the flesh, or to burn something which is usually burned, which is the portions of the sacrifice offered on the altar, outside of its [natural] place, the meat is forbidden for eating, but the person who consumes it is not punished with extirpation. But if he had in mind the undue intention in the performance of the sacrificial ceremony to eat it outside of its appropriate time, the sacrifice is an offering disqualified by improper intention, and the person who eats it, even within its appropriate time frame is punished with extirpation, as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice of well-being is eaten on the third day, it shall not be acceptable; it shall not count for him who offered it. It is an offensive thing, [and the person who eats of it shall bear his guilt],” the verse speaks of someone who had in mind the undue intention in the performance of the sacrificial ceremony to eat from his offering on the third day. Or, it doesn’t speak other than of someone who consumes from his sacrifice on the third day, you state, after he has been pronounced fit, he went back and became unfit, with astonishment. And furthermore, [the Biblical verse] says, “it shall not count for him” for in his intention he is disqualified, but he is not disqualified on the third day. But since it states in the Biblical verse “if any [of the flesh of his sacrifice of well-being] is eaten, we expound that the written Torah is speaking of two [acts of] eating, one, the eating by a human, which is the meat, and the other, the consumption by the altar, which is the portions of the sacrifice offered on the altar, and on both of them, it (i.e., the Biblical verse of Leviticus 7:18) states: “it shall not count for him who offered it. It is an offensive thing.”
+ובלבד שיקרב המתיר – the blood [is sprinkled or tossed] in accord with its requirement.
+כמצותו (is offered in accord with its requirement) – [as if it was kosher/fit] so that there would be no other disqualification in it. But if there was in it another disqualification of an undue intention in the performance of the sacrificial ceremony, he is released from the offering disqualified for improper intention. As will be explained further on (see Mishnah 4 of this chapter). For regarding פיגול/an undue intention in the performance of the sacrificial ceremony, it is written (see Leviticus 7:18): "לא ירצה"/”it is not acceptable,” as it is written regarding something fit/acceptable, to state to you that just as acceptability of a sacrifice that is fit/kosher, so too the acceptability of a sacrifice due to improper intention. Just as the acceptability of a sacrifice that is fit/kosher is not call acceptability of a sacrifice other than through the sprinkling/tossing of the blood, which is the end of the four permissible acts of a Divine Service, so too improper intention which is not fixed, and it always standing in a state of being suspended until he sprinkles/tosses the blood which is the end of all of that which makes the sacrifice fit for eating or for the altar.
+
+Mishnah 4
+
+בשתיקה – without an intention that renders it invalid.
+הפסח והחטאת ששחטן שלא לשמן – they are removed from being offered with improper intention. But the rest of the sacrifices (especially peace-offerings) there is not [the category] of not for its own sake to remove them from improper intention, for they are valid when not offered for their own sake.
+
+Mishnah 5
+
+לאכול בזית בחוץ וכזית למחר – this is the same thing that they said, but the first clause [of the Mishnah] speaks about two actions: that he slaughtered it on the condition of eating an olive’s bulk outside [its appropriate place, and he received it on account to eat an olive’s bulk on the morrow [outside of its appropriate time]. But here, [we are speaking] of one action, that he slaughtered it on the condition of eating an olive’s bulk on the morrow [not at the appropriate time] and an olive’s bulk outside [not in its appropriate place].
+ר' יהודה אומר– He disputes our entire Mishnah. He does not hold that the intention of other things that are forbidden remove one from an improper intention, unless it his invalid behavior preceded his improper intention. And he also disputes regarding the issue of one action, for he holds by the first language used. But the Halakha is not according to Rabbi Yehuda.
+לאכול כחצי זית ולהקטיר כחצי זית – but both o them are outside of the proper time or outside of the proper place.
+כשר שאין אכילה והקטרה מצטרפין – to make it invalid. For here there lacks an appropriate measure (regarding the place it was offered) and there it lacks an appropriate measure (regarding the time it was offered).
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כל הפסולין ששחטו שחיטתן כשרה – and the same law applies (regarding the list provided in Tractate Zevakhim, Chapter 2, Mishnah 1 of those who are ineligible to partake of the Temple Service) even ab initio, they may perform the slaughtering [of the sacrifice] as it is written (Leviticus 1:5): “The bull shall be slaughtered before the LORD; and Aaron’s sons, the priests shall offer the blood, [dashing the blood against all sides of the altar which is at the entrance of the Tent of Meeting],” from receiving the blood onward is the command of the priesthood, teaching regarding that the slaughtering [of the sacrifice] is appropriate for a non-Kohen and those who are ineligible, and it (i.e., the Mishnah) does not teach that they slaughtered it implying that de-facto it is fine but not ab-initio, but only because they are ritually impure, for a person who is ritually impure ab-initio cannot slaughter, as a decree lest he come in contact with the flesh/meat. But an impure person who slaughtered Holy Things and fit individuals are not found [together], other than with a long knife, as for example, when he stands outside the Temple courtyard and slaughters the animal that is within the Temple courtyard, for that is slaughtering of Holy Things (i.e., animals) in the Temple courtyard, but an impure person cannot enter into the Temple courtyard. But if he was defiled by an unclean reptile, that he doesn’t defile the knife, for he is not a primary source of ritual impurity. Or someone who is defied by contact with the dead who defiles the knife to become the primary source of ritual impurity in a similar manner, and the knife defiles the meat.
+לפיכך הן פוסלים – the sacrifice through [improper] intention. Since they are appropriate for this [particular] Divine Service, their intention is [an inappropriate] intention and it invalidates.
+וכולן – those that are invalidated.
+שקבלו את הדם – on the condition to consume and/or to offer it up outside its appropriate time framework or outside its appropriate location.
+אם יש דם הנפש – still in the animal, an appropriate/fit person should go back to the Divine Service and receive [the blood] and toss/sprinkle it, and the offering will be fit/kosher. For the intention of these do not invalidate them in the reception, because they are not fit for it. For the [inappropriate] intention does not invalidate other than someone who is appropriate/fit for Divine Service, and for the appropriate thing, and in the appropriate place to perform Divine Service, as it is written (Leviticus 7:18): “it shall not count for him who offered it,” for the verse speaks about someone who is fit for offering it.
+
+Mishnah 2
+
+יחזיר לכשר – and he will not find fault in what that he gave to the invalid individual.
+נתנו – that which was invalid.
+על גבי הכבש שלא כנגד היסוד – this is placement that is not in its [appropriate] place. Or that he placed that (i.e., the blood) which should be placed below [the red line] above It, the fit/kosher individual should return and receive it. And it is necessary to tell us about all of them, for it has a remedy in its return. For if it (i.e., the Mishnah) had only taught only the first clause I might think that these that were appropriate for the Divine Service of the community such as an impure person who is worthy ab-initio for the community, therefore, regarding the individual, there is a remedy through a return, but the left [hand] which is not appropriate for the Divine Service of the community, I might say that he does not have a remedy in returning it. But if we only taught the case of someone who used his left-hand, I might think that the person using his left [hand] has a remedy in returning it, for it has acceptance on Yom Kippur, for the High Priest takes the coal-pan in his right hand and the censer in is left hand. But an unconsecrated utensil, I might so not [at all]. But if he had mentioned only the unconsecrated utensil, because it is appropriate to sanctify it, but these other cases [mentioned in the Mishnah], I would say not, so it is necessary [to mention them all] (see the Gemara, Tracate Zevakhim 26b).
+
+Mishnah 3
+
+לאכול דבר שאין דרכו לאכול – outside of its [appropriate] time period or outside of its [appropriate] place.
+ור' אליעזר פוסל – But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 4
+
+קיפה (jelly, sediments of boiled meat) – spices/seasoning and very fine [portions of meat] that are in rim at the bottom of the vessel.
+אלל (fatty substance, offal of meat) – the remnants of the meat that are attached to the skin at the time of flaying [of the sacrifice]. Another explanation: the sinew of the neck that is hard and is not appropriate for consumption, that we call KAPILO in the foreign language.
+הקרנים והטלפים – and even what is in them close to the flesh that we cut/sever them, blood comes out from it, is not considered like flesh/meat.
+ואין חייבין עליהם משופ פיגול – if the sacrifice was disqualified by improper intention/פיגול, that he intended to eat its meat outside of the appropriate time, but ate from these, he is exempt.
+וטמא – if he ate from one of these while in bodily impurity from a kosher sacrifice, he is not liable because of eating Holy Things while in an impure bodily state.
+
+Mishnah 5
+
+השוחט את המוקדשין – whenever that it (i.e., the Mishnah) uses this language, it speaks of females.
+שליל (embryo) – that is in her womb
+שליא (after-birth, placenta) – the skin that covers the fetus, this intention does not invalidate the sacrifice. For the embryo and the placenta are not the body of the sacrifice [in the strictest sense] (see Tractate Temurah 31b).
+לא פיגל – this is what he said: A person who slaughters the [female] consecrated animal to eat the fetus or the placenta outside of its [appropriate] place, did not make it invalid. And if he intended to eat from them outside of its [appropriate] time, did not make a sacrifice rejectable through improper mental disposal (see Leviticus 19:7).
+חלב המוקדשין וביצי תורין אין חייבין עליהן משום פיגול – if he had an inappropriate intention with a sacrifice and consumed from the milk that was in its breasts, he is not liable for it because of an inappropriate intention, for it is not the main part of the sacrifice.
+
+Mishnah 6
+
+להניח את דמו או את אמוריו למחר – not that he would offer them up as incense on the morrow, for this intention is outside of its [appropriate] time and is it an offering completely disqualified by improper intention, but rather, on the condition that he would leave over everything for the morrow and not offer them up as incense.
+ר' יהודה פוסל – since he would invalidate it by taking it outside and by leaving I, he would invalidate it also by the intention of removing it outside and leaving it, and just as if he left them for the morrow it is invalid, that the blood is invalidated with the setting of the sun, so also if he intended regarding them to leave them for the morrow, he has invalidated it.
+וחכמים מכשירין – since he did not intend either to offer up incense nor to sprinkle/toss [the blood] nor to consume it outside of its [appropriate] time. And similarly, if he did not intend neither to offer up nor to toss nor to consume it outside of its [appropriate] place, he did not invalidate it. And the Halakha is according to the Sages. But surely, Rabbi Yehuda did not invalidate by intention of tossing blood that should be tossed below [the red line] by tossing them above, for since, if he did this, he invalidated it, because Rabbi Yehuda holds that a person who intends to toss the blood on the Altar, even if it is not in its [appropriate] place, it is as if he intended to toss it in is [appropriate] place, as long has he did not intend to toss it outside of the Temple courtyard.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בית שמאי אומרים כל הניתנין על מזבח החיצון – there are those from them that require four gifts. And there are those from them that require two [gifts] which are four [gifts]. And are [those] that require one gift as is taught in the Mishnah in the other chapter (i.e., the next chapter, Mishnayot 3-8). But now that it said that for all of them that he did not give anything other than one gift, de facto, he has expiated, as it is written (Deuteronomy 12:27): “and of your other sacrifices, the blood shall be poured out [on the altar of the LORD your God],” one pouring is implied, for it is not written “all around,” that would imply two gifts which are four.
+ובחטאת שתי מתנות – three portions wee stated regarding the outer sin offerings in Leviticus, one with the male goat of the chieftain (Leviticus 4:22-26), and two concerning the sin offerings/purification offering of the individual (Leviticus 4:27-35), one with a female lamb (Leviticus 4:32 and following) and one with a female goat (Leviticus 4:28 and following). With two of them, it is written as (Leviticus 4:30,34), the word"קרנת [מזבח]" /”horns [of the altar] is written defectively, and one of them (Leviticus 4:7 – “The priest shall put some of the blood on the horns of the altar/קרנות המזבח of aromatic incense,” it is written in full. But the School of Shammai has the tradition of the traditional reading of Scripture (vowels) which must guide us/אם למקרא (as opposed to that of אם למסורת/he traditional Scripture text (without vowels) is authoritative in Biblical interpretation), there are hence, six, but there are only four on the altar [itself], and the two extra were not said other than that Scripture taught them to invalidate an act by omission, but the School of Hillel holds that regarding these of the traditional reading of the vowels/אם למקרא – that implies six and the others are of the אם למסורת –which it implies, four therefore is one more than the traditional Scripture text (without vowels) and one less than from the traditional reading of Scripture, and that would make five, four for the Mitzvah and one to invalidate an act by omission, but if he gave one gift, he has made expiation.
+לפיכך – the sin-offering and all of the offerings, according to the School of Hillel, and according to the School of Shammai all of the other offerings outside of the sin-offering, if he placed the first in the proper manner (i.e., in silence) but the second with the intention of eating the flesh outside of its appropriate time, he has atoned, and the sacrifice is fit to be offered through the first gift, for the second does not permit the flesh, as it was permitted through the first gift. Therefore, it is not disregarded.
+נתן את הראשונה חוץ לזמנה וכו' פיגול וחייבין עליו כרת – for the intention is not outside of its place and the second removes it from being an offering disqualified by improper intention, it was established with the first [sacrifice] when all who were permitted to it offered it up.
+
+Mishnah 2
+
+אם חסר אחת מכל המתנות לא כפר – for regarding the bull for the whole community of Israel [that had erred] that the mater escapes the notice of the congregation it is written (Leviticus 4:20): “He shall do with this bull just as is done with the [priest’s] bull of purification offering; he shall do the same with it,” and this is a verse that is not necessary, for all of his Divine Services are explained in it, but rather it comes to multiply the warning of the sprinklings that are in it. And it means this, and he did for him as I have written for you his Divine Services, and he repeated them to invalidate by an act of omission for if he left out of one of the gifts he did not atone.
+לפיכך (אם נתנן כולן כתקנן) – for since all of them permit, this one does not permit without that one, and this one does not invalidate without that one.
+ואחת שלא כתקנה – with an intention outside of its [appropriate] time.
+פסול – for it was not permitted with the first [sprinklings].
+ואין בו כרת – for we don’t have an improper intention that disqualifies with a half that permits.
+
+Mishnah 3
+
+אלו דברים שאין חייבים עליהם – [not liable on them] for extirpation when consuming them because of offerings disqualified by improper intentions.
+הקומץ (Kohen taking a fistful of the meal-offering to be placed on the altar) -if he took a fistful on the condition to eat its remnants the next day (see Tractate Menahot, Chapter 2, Mishnah 1), and the meal-offering became rejectable that it is not consumed other than during [that] day and the night [following], the person who eats the fistful [of meal-offering] is not [liable] for extirpation, for the inappropriate intention does not occur other than upon a thing that has (a sacrificial object) which requires another act to make it permissible, for we derive offerings disqualified by inappropriate intention from peace-offering as it is written (Leviticus 7:18): “If any of the flesh of his sacrifice of well-being (i.e., peace-offering) [is eaten on the third day; it shall not be acceptable; it shall not count for him who offered it. It is an offensive thing/פגול יהיה, and the person who eats it shall bear his guilt].” Just as peace-offerings/sacrifices of well-being are particular in that they require an act to make it permissible whether for man or for the altar, for the blood permits those portions of the sacrifice offered on the altar, and the portions of the sacrifice offered on the altar permit the meat to man, and they are liable upon them because of an offering disqualified due to inappropriate intention, excluding all of those that are counted in our Mishnah, which do not have any action that makes it permissible for them than they themselves which permit for others, the person who eats from them is not liable because an offering made with an inappropriate intention.
+והלבונה (frankincense) – there is nothing else that makes it permissible, but rather it permits the meal-offering, like the fistful of meal-offering.
+מנחת נדבת כהנים (free-will meal-offering of the priests) – all of which is burnt entirely (see Leviticus 6:16: “So, too, every grain offering offering of a priest shall be a whole offering: it shall not be eaten.”) and is not grabbed from. Therefore, there is nothing else that permits it.
+מנחת כהן משיח – that is the cakes of the High Priest which is offered each day, half of it in the morning and half of it in the evening (see Leviticus 6:13: “This is the offering that Aaron and his sons shall offer on the occasion of his anointment: a tenth of ephah of choice flour as a regular grain offering, half of it in the morning and half of it in the evening.”).
+ומנחת נכסים – we do not have the tradition because they (Rabbi Meir and the Sages further on in our Mishnah) dispute this. And there is a division between it coming with the sacrifice to it coming on its own.
+והדם – which permits it.
+והנסכים הבאים בפני עצמן – as for example, when he made a free-will meal offering [accompanying] the drink-offering/libation without a sacrifice, as we state in Menahot (see Menahot 15b), a person makes a freewill donation of a meal offering [accompanying a drink-offering/libation on its own. Alternatively, he brought it for the sacrifice, but that he brought his sacrifice today and his libations on the morrow, for the Master stated (Numbers 29:37): “the grain offerings and libations [for the bull, the ram, and the lambs, in he quantities prescribed],” even on the morrow, but if he brought them with his sacrifice and he was disqualified by an improper intention with the sacrifice, the libations were also disqualified by improper intention.
+וחכמים אומרים אף הבאים עם הבהמה – for since he can offer up the libations on the morrow, it is found that hat he sacrifice [itself] permits them, and the Halakha is according to the Sages.
+לוג שמן של מצורע – its remnants are consumed.
+אין חייבין עליו משום פגול – if his guilt offering was disqualified due to an improper intention, the LOG was not disqualified due to an improper intention. But even though that the LOG is dependent upon the guilt-offering, as it is written (Leviticus 14:17): “[Some of the oil left in his palm shall be put by the priest on the ridge of the right ear of he one being purified, on the thumb of his right hand, and on the big toe of his right foot -] over the blood of the reparation/guilt-offering,” for if he did not place from the blood of the reparation offering first, the placement of the oil is not worth anything, nevertheless since a person brings his reparation offering now and his LOG (of oil) within ten days, it is found that the reparation offering does not permit it, and since it has nothing that permits it, they are not liable for inappropriate intention.
+ור"מ אומר – the LOG [of oil) that comes with the sacrifice on that day, one is liable for it because of an inappropriate intention if he had an inappropriate intention with the reparation offering. But the Halakha is not according to Rabbi Meir.
+בין לאדם בין למזבח – whether this or that.
+
+Mishnah 4
+
+העולה דמה מתיר את בשרה למזבח – as it is written (Leviticus 1:6): “dashing the blood [against all sides of the altar which is at the entrance of the Tent of Meeting],” and afterwards (Leviticus 1:8): “[And Aaron’s sons, the priests] shall lay out the sections.”
+ואת עורה לכהנים – as it is written (Leviticus 7:8): “[So, too, the priest who offers a man’s burnt offering shall keep] the skin of the burnt offering that he offered,” it is not other than after the tossing/sprinkling [of the blood].
+חטאת העוף – which is eaten by the Kohanim. We derive it from what is written (Leviticus 16:16): “whatever their sins,” to conclude the sin-offering of fowl so that you would not say that it died on its own.
+פרים הנשרפים – the bull of the anointed priest and the bull for an unwitting communal sin [as a result of an errant Halakhic decision handed down by the Great Sanhedrin] (Talmud Tractate Horayot 2a and Chapter 1, Mishnah 5) and the bull of Yom Kippur.
+ושעירים הנשרפים – the goat of Yom Kippur and the goats of the idolaters. All of these require the blood being sprinkled inside, and their portions of the offerings consumed upon the altar offered on the altar of the burnt-offering and the rest of the meat is burned in the place of the ashes [outside of Jerusalem where the ashes from the altar were deposited; the Yom Kippur goat and other public sin-offerings that were not eaten were burned there], But since their blood permits their portions of the offerings consumed upon the altar to be offered up, if he had an inappropriate intention with them, and ate the portions of the offerings that were to be consumed upon the altar, he is liable for them because it was an offering disqualified by improper intention.
+כל שאינו על מזבח החיצון כשלמים – an offering disqualified by improper intention, with regard to peace-offerings it is written. Just as peace-offerings are unique in that the blood is given on the outer altar, so also anything where their blood is given on the outer altar, to exclude the bulls that are burned and the goats that are burned where their blood requires sprinkling/tossing and the giving of their blood inside. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+קדשי נכרים – that the heathens make vows of votive offerings and free-will offerings like an Israelites as it is written in the [Torah] portion of Emor (Leviticus 22:18): “When any man of the house of Israel [or of the strangers in Israel] presents a burnt-offering as his offering for any of the votive or any of the freewill offerings [that they offer to the LORD],” and we expound the word איש/a person, what does the inference teach us when it says איש איש/when any man? To include the non-Jews who make vows of votive offerings and free-will-offerings like an Israelite.
+אין חייבין משום פגול נותר וטמא – for the offering disqualified by improper intention is derived by an analogy from that of a remnant (see Talmud Zevakhim 45a), through [the words] "עון" "עון"/”iniquity,” “iniquity,” (see Leviticus 22:18: “or to incur guilt requiring a penalty payment,” and Numbers 18:1: “You and your sons and the ancestral house under your charge shall bear any guilt connected with the sanctuary; you and your sons alone shall bear any guilt connected with your priesthood.”) and remnant is derived from ritually impure in an analogy of "חלול" "חלול"/desecrated, desecrated, (see Leviticus 22:2: “Instruct Aaron and his sons to be scrupulous about the sacred donations that the Israelite people consecrate to Me, lest they profane/יחללו My holy name.” and Leviticus 22:15: “But [the priests] must not allow the Israelites to profane/ולא יחללו the sacred donations that they set aside for the LORD,) but regarding the impure, it is written (Leviticus 22:2): “Instruct Aaron and his sons to be scrupulous about the sacred donations that the Israelites consecrate to me,” but not the holy things of the heathens. But the Halakha is not according to Rabbi Meir.
+דברים שאין חייבין עליהן משום פגול – as for example, the taking of a fistful of the meal-offering and the incense and everything that is taught in our Mishnah (see Chapter 4, Mishnah 3).
+חייבין משום טומאה – a person who eats them while in bodily impurity is liable for extirpation.
+חוץ מן הדם – that the Biblical verse excluded it as it is written (Leviticus 17:11): “[for the life of the flesh is in the blood,] and I have assigned it to you [for making expiation for your lives upon the altar; it is the blood, as life, that effects expiation],” yours will be like the rest of unconsecrated meat, and not like Holy Thing. And further it is written (Leviticus 17:11): “for making expiation for your lives upon the altar,” for expiation I have given it, but not for sacrilege. Therefore, he is not liable for it not because of impurity and not because of remnant and not because of improper intention, but rather because of merely consuming blood.
+בדבר שדרכן להאכל – that it is the manner of human beings to consume them, and even though it is from that which is offered as incense, as for example, the taking of a fistful of meal-offering and the meal-offering of the priests and things similar to it, but the frankincense and the wood and the incense, we are not obligated for them because of ritual impurity. But the Rabbis argued with this and strengthened it for ritual impurity, from Scripture, as it is written (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten; [it shall be consumed in fire,” and the extra word of הבשר/the flesh [in the verse quoted above]: “As for other flesh, only he who is pure may eat such flesh,” includes the wood and the frankincense. But the Halakha is according to the Sages, for the wood and the frankincense also have reason to be ritually impure. But wood does not cause impurity other than the wood of a sacrifice alone, for if something ritually impure touched it, it is prohibited to burn them upon the altar.
+
+Mishnah 6
+
+לשם זבח – to exclude the change in holiness, as for example, for the sake of another sacrifice.
+לשם זובח – to exclude the change in owners as we derived above at the beginning of the first chapter (i.e., Mishnah 1) from (Deuteronomy 23:24): “You must fulfill what has crossed your lips and performed what you have voluntarily vowed to the LORD our God, etc.”
+לשם אשים – to exclude if he slaughtered it on the condition to make of it roasted pieces on the coals.
+לשם ריח – to exclude if he roasted them first outside of the pile of wood on the altar in the Temple, for furthermore, this does not causes its scent to rise.
+לשם הנחת ריח – please to the Holy One, Blessed be He who said and we fulfill his will. And all of these we derive them from as it is written (Leviticus 1:9): “a gift of pleasing odor.”
+לשם חטא – for the sake of his sin that he brings it upon it.
+אף מי שלא היה בלבו לשם אחד מכל אלו – but rather that he merely slaughtered it, it is fit/appropriate.
+שהוא תנאי ב"ד – that he should merely slaughter it, but not state its purpose, perhaps he will come to state that it was not for that sake.
+שאין המחשבה הולכת אלא אחר העובד – Therefore, if he would say that it was not for their sake, even though the owners stated that it was for their sake, it is not anything, for the matter does not depend upon them, as it is written (Leviticus 7:18): “it shall not count for him who offered it,”. And the Halakha is according to Rabbi Yossi.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+איזהו מקומן של זבחים קדשי קדשים – burnt offerings, sin offerings and guilt offerings.
+שחיטתן בצפון – a burnt offering is explicitly written regarding it (Leviticus 1:11 though the verse is not exactly the same as the one suggested by the commentary "ושחט אתו" vs. "ושחט אותה"): “It shall be slaughtered before the LORD on the north side of the altar.” The sin offering – it is written concerning it (Leviticus 6:18): “the sin offering shall be slaughtered before the LORD, at the spot where the burnt offering is slaughtered.” The Guilt offering, it is written concerning it (Leviticus 7:2): “The guilt offering shall be slaughtered at the spot where the burnt offering is slaughtered.”
+שחיטתן בצפון – for it did not teach here, “and the receipt of its blood [in the vessels dedicated to the Temple service] in the north, even though in all of them, the receipt of their blood is in the north at the place of slaughtering. But because there is the guilt offering of the leper that the Kohen would receive part of his blood in his palm as it is written (Leviticus 14:14): “The priest shall take some of the blood of the guilt offering, and the priest shall put it [on the ridge of the right ear of him who is being cleansed, and on the thumb of his right hand, and on the big toe of his right foot].” Just as the putting by the Kohen himself with his finger, even the taking of by the Kohen on his own. Because of this, it (i.e., the
+Mishnah) did not write [concerning] the receipt of the blood, because the receiving of the blood is not equivalent.
+פר ושעיר של יום הכפורים – even though it is written [in the Torah] regarding a burnt-offering [that is offered (after being slaughtered) in the north, the Tanna/teacher [of the Mishnah] advanced that of sin-offerings in the first clause [of the Mishnah], since it comes from an exposition [of the Biblical text], it is more beloved to him. But innermost sin-offerings since one brings their blood in the innermost Holy of Holies, it is beloved to him, and they advance them to the rest of the sin-offerings. But they also, their slaughtering is in the north, as it is written (Leviticus 4:29): “And the purification offering shall be slaughtered at the place of the burnt offering,” but it is an additional verse, for behold it is written (Leviticus 6:18): “the purification offering shall be slaughtered before the LORD at the spot where the burnt offering is slaughter,” but that is the creation of a class,( i.e., a conclusion, by analogy, from a case explicitly stated in Biblical law on all similar cases not specified in detail) for all the sin-offerings that they will be required in the north.
+וקבול דמן בכלי שרת (in vessels dedicated to the Temple service) – as it is written in the burnt offering of Sinai (Exodus 24:6): “[Moses took on part of the blood] and pu it in basins, [and he other part of the blood he dashed against the altar.],’ and from it, we learned that all of the sacrifices require a utensil.
+הזיה על בין הבדין – he stands between the two bars projecting from the Ark and sprinkles once above and seven [times] below corresponding to the thickness of the cover of the Holy Ark, and they would not touch it.
+ועל הפרוכת – as it is written (Leviticus 16:16): “and he shall do the same for the Tent of Meeting,”[which abides with them in the midst of their impurity].”
+ועל מזבח הזהב – as it is written (Leviticus 16:18): “he shall go out to the altar [that is before the LORD and purge it].” In the Order of the Divine Service of Yom Kippur in the Torah portion of Ahare Mot.
+מתנה אחת מעכבת – as we have stated in the chapter “Bet Shammai” (Chapter 4 of Tractate Zevakhim) [36b], that regarding the bull offered for an unwitting communal sin, it is written (Leviticus 4:20): “He shall do with this bull just as is done with then [priest’s] bull of purification offering; he shall do the same with it,” and it is an extraneous Biblical verse, which [if improperly done] impairs, if he is missing one of the gifts, he did not attain atonement. And we expound upon (Leviticus 4:20): “He shall do with this bull” – this is the bull of Yom Kippur, and with it also, one gift impairs, like the bull offered for an unwitting communal sin.
+אם לא נתן – the remnants of the blood to the base of the [golden] altar, he did not impair atonement, for after the sprinkling and giving of the blood in the Holy of Holies, it is written (Leviticus 16:20): “When he has finished purging the Shrine,” which implies that they had already completed all of the atonements entirely.
+
+Mishnah 2
+
+פרים הנשרפים – the bull offered for an unwitting communal sin and the bullock of the anointed High Priest, which are not consumed by Kohanim but are burned outside of Jerusalem.
+ושעירים הנשרפים – the goats of idolatry, which are juxtaposed/compared to the bull offered of an unwitting communal sin for all of their (i.e., the Rabbis’) words.
+הזיה על הפרוכת – seven sprinklings on the curtain. But between the boards [of the altar] there is no sprinkling written [in the Torah] concerning them like there is for the bullock of Yom Kippur, as it is written concerning it (Leviticus 16:14): “[He shall take some of the blood of the bull] and sprinkle it with his finger over the cover [on the east side].”
+אלו ואלו – of Yom Kippur and the rest of [the sacrifices] that are burned [entirely].
+נשרפים בבית הדשן – to the place where they remove from there the ashes of the outer altar, as it is written concerning it (Leviticus 6:4): “and carry the ashes outside the camp.” And regarding the burned bullocks, it is written (Leviticus 4:12): “it shall be burned on the ash heap.”
+
+Mishnah 3
+
+אלו הן חטאות הצבור – that we must mention them, for the inner [altar’s sacrifices] were already taught.
+שעירי ראשי חדשים ושל מועדות – for they are on the outer altar.
+שחיטתן בצפון – for we have learned them through a creation of a class (i.e., a conclusion, by analogy, from a case explicitly stated in Biblical law on all similar cases not specified in detail) for all sin-offerings which are required in the north.
+עלה בכבש ופנה לסובב – because its blood is placed on the horns [of the altar] and with a finger, he (i.e.., the Kohen), need to stand on top of the SOBEB (i.e., a sort of gallery surrounding the altar for the priest to walk on). But with all of he other blood which are on the lower parts from the incisors and below, he stands on the floor near the horn of the altar and sprinkles from the utensil, and any place where it reaches the [lower[ altar is appropriate/fit.
+ובא לו לקרן דרומית מזרחית – upon which he approaches first, for we hold (Tractate Yoma 15b): All the turns that you make (in the Temple) must be towards the right, to the east, and he comes to that horn/corner and goes and surrounds the SOBEB gallery the right side and his face is towards the altar from the south to the east and from the east to the north and from the north to the west, which is the path to the right. And a cubit by a cubit at the height of the cubit is given at the top of the altar in each and every corner that is in it, which is called, “horn.”
+על יסוד דרומית – that we derive its descent from the inclined plane leading to the altar with the outer sin-offerings and remnants of the blood in his hand, from his departure from the palace/Holy (i.e., the hall containing the golden altar) and the inner remnants [of blood] in his hand, just as his departure from the hall containing the golden altar he would place remnants of the blood that is near him, which is he western side of the base of the altar/YESOD, as it is written (Leviticus 4:7): “[and all the rest of the bull’s blood he shall pour out at the base of the altar of burnt offering,] which is at the entrance of the Tent of Meeting,” which means to the western side which is near the palace (i.e., the hall containing the golden altar), even his descent from the inclined plane leading to the altar he places the remnants [of the blood] that are near him, meaning, the southern base of the altar adjacent to the inclined plane leading to the altar, that the inclined plane is in the south.
+לפנים מן הקלעים – because in the Mishkan/Tabernacle, there were curtains surrounding the courtyard of the Tent of Meeting, and regarding the sin-offering it is written (Leviticus 6:19): “it shall be eaten in the sacred precinct, in the enclosure of the Tent of Meeting.” And in the Temple (i.e., the permanent house, as opposed to the Tabernacle), the wall of the Temple cout wss in place of the curtains.
+לזכרי כהונה – regarding the sin-offerings and the gult offering and the meal offering, it is written (Leviticus 6;22): “Only the males in the priestly line may eat of it: [it is most holy].”
+בכל מכל – because it was necessary to teach regarding to the Passover offering which is not eaten other than roasted (see Mishnah 8 of this chapter), it teaches here “in any manner of cooking food.”
+ליום ולילה – as it is written (Leviticus 7:15): “And the flesh of his thanksgiving sacrifice of well-being shall be eaten on the day that is offered,” ‘it shall be eaten” – we learned [from it” that the thanksgiving offering is eaten over one day. From where do we learn about the sin-offering and the guilt offering? The inference teaches us (Leviticus 7:15): “[And the flesh of his thanksgiving] sacrifice [of well -being shall be eaten on the day that it is offered;].”
+עד חצות – the Sages made a fence for the Torah [in order] to keep a person from sin. For here, the Biblical verse (Leviticus 7:15) is stated: “none of it shall be set aside until morning.”
+
+Mishnah 4
+
+העולה קדשי קדשים – [The burnt offering] is the Most Holy Things, and becomes disqualified if it leaves [outside of the Temple courtyard] and with a person wo immersed himself on that day (but if he is a priest, is remains prohibited for that day to eat Terumah/heave offering until nightfall), and someone lacking atonement (i.e., such as a person with a flux, a healed leper, who must bring an offering to complete their purification process) and those who commit an act of sacrilege, but because it is not written in Scripture that it is the Most Holy Things like with regard to the sin-offering and the guilt offering. The Tanna/teacher comes to teach us here that this is also of the Most Holy Things like the sin-offering and the guilt offering, for it is equivalent to them in the place of their slaughter and the recption of their blood.
+שתי מתנות – in the northeastern corner/horn, and in the southwestern corner/horn which opposite forms a diagonal line/diameter, and the reason is because om the southeastern corner/horn, there was no base of the altar because it was not in the portion of Benjamin when Jacob prophesied about him (Genesis 49:27): “[Benjamin is a ravenous wolf;] In the morning he consumes the foe, [And in the evening he divides the spoil],” in his inheritance the Temple will be built, the thing that is sanctified for blood will not be other than in the portion of Benjamin, and that corner/horn, was not in his portion, for the Altar was taking effect in the portion of Judah, one cubit towards the east and one cubit in the south, all the length of the east and the south in the thickness of a cubit, but there wasn’t a cubit in the east throughout all of the east, for when it would reach the north eastern corner/horn, it would end within a cubit of the corner/horn. And similarly, regarding the ending of the southern cubit, it did not go throughout all of the south, for when it would reach the southwestern corner/horn, it would end a cubit, near the corner. It is found that the base of the altar exists for three corners/horns. Therefore, he would begin at the northeastern corner/horn, for since the southwestern corner/horn lacks a base to the altar because it was not in the portion of the prey which Jacob prophesied about. But the burnt offering requires at first the giving of the blood corresponding to the base of the altar. Therefore, it requires these two as we have stated. We require two gifts which are four, in order that the giving of the blood is on the four directions of the Altar, as it is written (Leviticus 1:5): “dashing the blood against all sides of the altar,” for if he sprinkled it, he could sprinkle it in one casting, the inference teaching us, “all sides/all around,” and it is impossible to surround it with one casting. And if it is all around, it is possible to float it like a string, the inference teaching us, “dashing/casting” and there is no dashing/casting, other than from afar, and like a string, it is impossible to surround it other than with a finger. How so? He gives two acts of placing which are [divided at the corners into] four.
+וטעונה הפשט ונתוח – as it is written (Leviticus 1:6): “The burnt offering shall be flayed and cut up into sections.”
+וכליל לאשים – all of it is burnt on the fire.
+
+Mishnah 5
+
+זבחי שלמי צבור – the sheep for Atzeret/Shavuot.
+אשם גזילות – that are stated for the oath of deposit.
+שאם מעילות – who benefits from that which is dedicated to Temple property.
+אשם שפחה חרופה – he who comes into [sexual elations] with a slave woman who is half a slave and half a free woman who is designated to a Hebrew slave who is permitted to a maidservant and someone who is a free woman.
+אשם נזיר – who became defiled [by contact] with the dead, as it is written concerning hm (Numbers 6:12): “And rededicate to the LORD his erm as nazirite.”
+אשם תלןי – doubtfully inadvertently sinned in a manner where one is liable for extirpation for sinning willfully, and it is doubtfulif he didn’t sin inadvertently. But it is written in Leviticus (5:17-18) regarding the guilt-offering for misuse of sacred property.
+אשם ודאי – we do not read this [in the Mishnah], for all of these are definite guilt-offerings, except for the uncertain guilt-offering.
+שתי מתנות שהן ארבע – that regarding the guilt offering it is also written (Leviticus 7:2) “The reparation offering shall be slaughtered at the spot where the burnt offering is slaughtered, and the blood shall be dashed on all sides of the altar.” It is written זריקה/dashing/casting and סביב/on all sides.
+ונאכלין לפנים מן הקלעים – as it is written with regard to the reparation/guilt offering (Numbers 18:10): “You shall partake of them as most sacred donations.” But Scripture juxtaposed the peace-offerings/sacrifices of well-being of the community to the sin offering, as it is written (Leviticus 23:19): “You shall also offer one he-goat as a purification offering and two yearling lambs as a sacrifice of well-being,” to inform you that their law is like that of a sin-offering, which are not consumed other than inside fom the curtain and only by males of the priesthood. But they do not require four gifts like a sin offering, for there isn’t among all of the sacrifices that which requires four gifts other than only the sin-offering.
+
+Mishnah 6
+
+התודה ואיל נזיר קדשים קלים – and one does not commit sacrilege through them.
+שחיטתן בכל מקום – they don’t require slaughter in the north (as their law is like offerings of well-being/peace offerings).
+ונאכלים בכל העיר – that concerning the sin offering, it is written (Leviticus 10:13): “You shall eat it in the sacred precinct [inasmuch as it is your due and that of your children from the LORD’s gifts,” but peace-offerings/offerings of well-being are not consumed other than in a pure place, which is throughout the city [of Jerusalem] which is a pure place from lepers entering therein.
+לכל אדם – for foreigners (non-Kohanim).
+ליום ולילה – regarding the offering of gratitude/thanksgiving, it is written (Leviticus 7:15): “[And the flesh of his thanksgiving sacrifice of well-being] shall be eaten on the day that it is offered; none of it shall be set aside until morning.” And it is taught in a Baraita (Tractate Zevakhim 36b), it is taught (Leviticus 7:15: “his thanksgiving sacrifice of well-being” – to include the Nazirite’s offering of well-being.
+המורם מהם – the breast and the shoulder that he gave from them to the Kohen like the rest of the offerings of well-being/peace offerings, for Scripture thanksgiving and offerings of well-being are compared through analogy, as it is written (Leviticus 7:1-2): “This is the ritual of the sacrifice of well-being,…if he offers it for thanksgiving, etc.” But the four loaves are from its four species as it is written (Leviticus 7:24): “one of each kind as a gift [to the LORD; it shall go to] the priest who dashes [the blood of the offering of well-being,, and that which is raised up from them from the ram of the Nazirite, the boiled shoulder (see Numbers 6:19), and the breast and the foreleg and the loaf of unleavened bread and one wafer.
+כיוצא בהן – that are consumed throughout the city for day and nighttime.
+לכהנים לנשיהם – as it is written (Leviticus 10:14): “But the breast of elevation offering…you may eat in any pure place, [for they have been assigned as a due] to you, and your children [from the Israelites’ sacrifices of well-being].”
+
+Mishnah 7
+
+שחיטתן בכל מקום בעזרה – three portions were stated in the slaughtering of the [sacrifice of] well-being; one with the offspring of cattle, and one with sheep and one with a goat. In the first, it is written (Leviticus 3:2): “and slaughter it at the entrance of the Tent of Meeting,” and in the two after it, it is written (Leviticus 3:8): “It shall be slaughtered before the Tent of Meeting,” to make fit all the directions that are in the Temple courtyard, for the word לפני/before implies all that is before the Palace/ Hall, containing the golden altar.
+לשני ימים ולילה אחד – for such is written regarding the offering of well-being (Leviticus 7:17): “What is then left of the flesh of the sacrifice shall be consumed in fire on the third day.”
+
+Mishnah 8
+
+והמעשר – the tithing of cattle.
+ודמן טעון מתנה אחת – as it is not written with them (i.e., the first born offering, the tithe and the Passover sacrifice), the word סביב/surrounding , is not written with them, but rather, (Numbers 18:17): “you shall dash their blood against the altar,” regarding the first born [sacrifice]. But we derive these (i.e., the tithes and the Passover offering) from there, for it is not written [in Scripture], “and its blood,” but rather, “their blood” (ibid.).
+כנגד היסוד – in a place where the base of the altar/YESOD is underneath, to exclude the southeast [corner] where the base of the altar is not there, as we have stated. But the offering of the firstling and the tithe and the Passover sacrifices require the base of the altar, as we derive by analogy from burnt offering/עולה through זריקה/casting, as It is written (Leviticus 4:7): “[and all the test of the bull’s blood he shall pour out] at the base of the altar of the burnt offering.’
+שינה באכילתן – one from the other. Even though they compare them through the giving of blood.
+הבכור נאכל לכהנים – as it is written (Numbers 18:18): “But their meat shall be yours: [it shall be yours like the breast of elevation offering and like the right thigh].”
+והמעשר לכל אדם – that we did not find throughout the Torah that the Kohanim would have a part in it.
+ונאכלין בכל העיר – as it is written (Deuteronomy 12:6): ‘And there you are to bring your burnt offerings and other sacrifices, your tithes…,” And it is taught in a Baraita that Scripture speaks of two [kinds of] tithes, one for the tithe of cattle, and one is the tithe of grain. And it is written in that Biblical verse, “and the firstlings of your herds and flocks.” But because it did not establish for them a separation, we learn from it that the tithe and the firstling are consumed throughout the city [of Jerusalem].
+לשני ימים ולילה אחד – for regarding the firstling it states (in the Torah – Numbers 18:18): “But their meat shall be yours: it shall be yours like the breast of elevation offering [and like the right thigh], Scripture made a comparison [which rests on Biblical intimation by analogy] to the breast and the foreleg. Just as the breast and foreleg of the offering of well-being [is consumed] for two days and one night, so too the firstling for two days and one night, and the tithe is like the firstling.
+למנוייו – to those who were assigned to the funds of its being taken, as it is written (Exodus 12:4): “you shall contribute [for the lamb] according to what each household will eat.”
+
+Chapter 6
+
+
+
+Mishnah 1
+
+קדשי קדשים כאילו נשחטו בצפון – as it is written (Exodus 20:21): “[Make for me an altar of earth] and sacrifice on it your burnt offerings and your sacrifices of well-being (i.e., peace-offerings),” all of it is fit/appropriate for a burnt offering and all of it is fit for peace-offerings/sacrifices of well-being, but even though the burnt-offering is required in the north.
+מחצי המזבח ולצפון כצפון (from the midpoint [above] the altar to the north is deemed equivalent to the north)- for it implies that one-half of it is for your burnt-offerings and one-half of it is for your sacrifices of well-being. But if you were to think that all of it is for the burnt-offering, it is fit/appropriate, now that all of it is for the burnt-offering you stated that it is fit/appropriate, [or] all of it for sacrifices of well-being/peace-offerings, it requires that their slaughtering is in every place. And the other one (i.e., the burnt-offering), requires, you might think, that regarding the burnt-offering its place is pressed, that it would not be acceptable in other directions, but sometimes when the burnt-offerings are many and the place [for offering] is narrow for them, therefore, the top of the altar was made fit but sacrifices of well-being/peace-offerings where the place [for offering] is not pressed, the top of the altar was not made fit [for these sacrifices], it comes to tell us that this is incorrect. And the Halakha is according to Rabbi Yosi.
+היו נקמצות בכל מקום – and they don’t require being in the north, for Scripture did not establish a place for taking a fistful of the meal offering.
+לפנים מן הקלעים לזכרי כהונה – as it is written (Numbers 18:9): “[This shall be yours from the most holy sacrifices, the gifts:] every such gift that they render to Me as most holy sacrifices, namely, every grain offering, [purification offering, and reparation offering of theirs, shall belong to you and your sons],” and adjoining it (verse 10): “You shall partake of them in as most sacred donations: only males may eat them.”
+ליום ולילה עד חצות – we derive it from the meal-offering of the thanksgiving breads.
+
+Mishnah 2
+
+חטאת העוף היתה נעשית בקן מערבית דרומית 0 because that the meal-offering of a sinner is called a sin-offering, as it is written regarding the meal-offering of a sinner (Leviticus 5:11): “he shall not add oil to it or lay frankincense on it, for it is a purification (i.e., sin) offering.” And it implies also that a sin-offering is called a meal-offering, for a sin-offering turns into a meal-offering for the poorest of the poor, and the meal-offering we found that it requires offering in the southwestern corner, as it is written (Leviticus 6:7): “[And this is the ritual of the grain offering:] Aaron’s sons shall present it before the LORD, in front of the altar,” which direction is it that is “before the LORD” and” in front of the altar?” It would say that this is the southwestern direction, for “before the LORD” is westward, and the “front of the altar” is the south, for there was the inclined plane leading to the altar, and just as the meal-offering requires bringing near in the southwestern corner, even the sin-offering of fowl, its Divine service is in the southwestern corner. And the sprinkling of its blood is the essence of its Divine service.
+מכל מקום היתה כשרה – for the pinching of the bird’s head.
+אלא זה היה מקומה – for the sprinkling of its blood. And such is how they explain it in the Gemara (see Talmud Zevakhim 63b).
+מלמטה – below the red line (i.e., a line painted in red encircling the Temple altar at precisely half its height – because the blood of animal sin-offerings and birds brought as burnt-offerings were sprinkled on the upper portion of the altar, above the red line, whereas the blood of all other sacrifices was sprinkled on the lower portion, below the red line).
+הגשות – [bring near] of meal offerings (see Tractate Menahot, Chapter 5, Mishnah 5) prior to their taking a fistful of the meal offerings, as it is written (Leviticus 2:6): “[When you present to the LORD a grain offering that is made in any of these ways, it shall be brought to the priest] who shall take it up to the altar.”
+ושיירי הדם (see Tractate Zevakhim, Chapter 5, Mishnah 3) – of the outer sin offerings, he would pour [the remnants of the blood] to the southern foundation, as we derived in the chapter [five of Tractate Zevakhim, Mishnah 3 – Talmud Zevakhim 53a].
+ניסוך המים – on the holiday of Sukkot (see Tractate Sukkah, Chapter 4, Mishnah 9).
+והיין – on each day, for there were the pits by the side of the altar into which the remainder of the libations were poured (see also Tractate Meilah, Chapter 3, Mishnah 3 and Talmud Meilah 11a) and it was not possible to offer libations other than there.
+ועולת העוף כשהיא רבה במזרח – for he essence of its place was in the southeastern corner, because it was close to the place of the ashes to throw there its crop (of the bird) and its feathers, as it is written (Leviticus 1:16): “[He shall remove its crop with its contents,[ and cast it into the place of the ashes, [at the east side of the altar].” But when it is abundant there, that there are many Kohanim in that corner engaged with burnt-offerings, but there isn’t space for this to stand on the surrounding ledge (i.e., five cubits above the altar’s base, six cubits from the ground. It was one cubit wide on all sides surrounding the altar.) for the burnt-offering of fowl was done above, when he came to the southwestern corner, where even it was close to the place of the ashes more than the other two corners, for the place of the ashes was near the ramp in the eastern side of the ramp and to the south of the altar.
+
+Mishnah 3
+
+ומקיפים דרך שמאל – cause to go around the Altar for the needs of the Divine Service. Such as for example to bringing of the blood of the sin-offerings and for the arrangement of the pile of wood on the altar or to turn over the limbs with a hook/curved pin. And the descend on the western side of the ramp which is on the left of those who ascend to the altar in their coming up.
+חוץ מן העולה לג' דברים אלו – that are done in the southwestern corner, which are libation of the water, and the wine and the burnt-offering of the fowl, and when he goes up to the altar, he turns to the surrounding ledge to the left in that corner and when he goes back the same way (see Tractate Zevahim 63b) on the path that he came up. With the libation of the water and wine, lest it be affected by smoke in the smoke of the altar while he is turning to the right and surrounding to the left and they will cause them to lose their taste and their fragrance, but we require (Numbers 28:31): “see that they are without blemish-with their libations,” that their libations will be pure. And the burnt-offering of the fowl also lest it be affected by the smoke and it dies.
+
+Mishnah 4
+
+היה מולק את ראשה (pinch the bird’s neck with the finger nail) – he would hold its two wings with his two fingers the span from the little finger to the thumb of a spread hand and a fistful of the meal-offering in his left hand, and the bird on the side of his hand and the face of the bird to the side of the back of his hand, that the neck would be above, and he stretches/extends its neck of the throat on the width of his two fingers, the index finger and the arm and he pinches with his finger nail. And this is one of the hardest forms of Divine service that is in the Temple.
+ואינו מבדיל – [and he doesn’t separate] the head from the body, but rather severs the spinal column and the nape and most of its flesh is with it until he reaches the gullet or the windpipe and takes one organ alone and pinches the bird’s neck with his finger nail, as it is written (Leviticus 5:8) “[He shall bring them to the priest, who shall offer first the one for the purification offering, pinching its head at the nape] without severing it.” (see Talmud Zevakhim 65b)
+ומזה מדמה – he holds the bird/fowl and sprinkles. For he does not sprinkle neither with a utensil or with a finger, but with the body of the bird/fowl.
+היה מתמצה (drains/empties out) – that he offers up the place in the bird’s neck to the altar and presses it on the wall and the blood drains out and goes down to the base [of the altar]. For regarding the sin-offering of the fowl/bird, it is written (Leviticus 5:9): “He shall sprinkle some of the blood of the purification offering on the side of the altar and what remains of the blood shall be drained out at the base of the altar,” Which wall do the remnants belong to and he drains out the blood to the base of the altar? I would say that this is the lowest wall, that is from the red line and below, for if it was the upper wall, that is from the red line and above, sometimes it (i.e., the blood) would drain out to the surrounding ledge, for since he would make it above the surrounding ledge that the red line is below the surrounding ledge by a cubit.
+
+Mishnah 5
+
+עלה בכבש – since the burnt-offering of the fowl is done above, for it is not written [in Scripture] regarding the burnt-offering of the fowl/bird is in the base of the altar, but rather, only the sin-offering of the fowl/bird. But with the cattle it is the opposite, for the sin-offering of cattle is performed above [the red line] as it is written regarding it (Leviticus 4:18): “[Some of the blood he shall put] on the horns of the altar [which is before the LORD in the Tent of Meeting],” and the burnt offering of the cattle is below [the red line], as it is written (Leviticus 4:18): “ [and all the rest of the blood he shall pour out] at the base of the altar of burnt offering, [which is at the entrance of the Tent of Meeting],” [Scripture] assigned the base [of the altar] to the burnt-offering.
+בא לו לקרן דרומית מזרחית – because it is close to the place of the ashes where they cast the crop of the birds and the down-covered skin [with the entrails that go along with it].
+ממול ערפה – opposite one who sees its neck. And it is the back of the neck. But even though it doesn’t say regarding a burnt-offering, “opposite the neck,” we learned from it, opposite the neck from the sin-offering.
+ומבדיל – he severs two organs, from what is written in the sin-offering of the fowl/bird (Leviticus 1:17): “[The priest shall tear it open by its wings,] without severing it, [and turn it into smoke on the altar,” we learned that with the burnt-offering of a fowl/bird, he severs it.
+והקיף בית מליקתו למזבח – he offers it up and presses the place in the bird’s neck to the wall of the altar in order that the blood will drain out.
+ספגו במלח – the language of drawn water and taking, like absorbing/receiving the forty [i.e., thirty-nine] lashes. Even here, he places upon it salt in order that the head will stretch and receive the salt. Another explanation: the word "ספגו" with a letter ג' is like סופק with a letter ק' (i.e., to supply an opportunity, to be sufficient) , the language of (Numbers 24:10): “[Engraged at Balaam,] Balak struck his hands together.”
+מוראה – the bird’s crop.
+נוצה – he cuts through it like a sort of aperture and takes all the skin and the feathers/down (i.e., plumage) that is opposite the bird’s crop with the crop and casts it off.
+שסע – [tears open] the bird between the wings but he does not sever it.
+
+Mishnah 6
+
+הבדיל בחטאת – that he pinched the bird’s neck with his finger nail two organs with the sin-offering.
+או לא הבדיל בעולה – that he pinched with it one organ.
+פסול – for every kind of difference prior to the [Divine] service with the blood is invalid.
+ולא מיצה דם הגוף פסולה – for the essence of the blood is in the body, where it is found.
+
+Mishnah 7
+
+חטאת העוף שמלקה שלא לשמה – pinching of the neck of the fowl in place of the slaughtering for cattle, and the draining of the blood of the fowl in place of the sprinkling of the blood of the cattle. For the intention that invalidates the slaughtering and sprinkling of the blood in cattle invalidates the pinching of the neck of the bird and in the draining of the blood in a fowl/bird. But there is no receiving and bringing [of blood] in the fowl/bird.
+עולת העוף כשרה – as it is taught in the Mishnah at the beginning of the first chapter [of Tractate Zevakhim, Mishnah 1]: “All of the animal offerings which were slaughtered not for their own sake are valid [so that the blood is tossed and the entrails burned, etc.] , but they do not go to the owner’s credit in fulfillment of an obligation, except for the Passover offering and the sin-offering.”
+לאכול דבר שדרכו לאכול – the sin-offering of the fowl/bird.
+להקטיר דבר שדרכו להקטיר – the burnt-offering of the fowl/bird.
+שלא לשמה – we don’t remove a burnt-offering from improper intention, because it is fit/acceptable when it is not for its own sake. And all of our Mishnah is explained above in chapter two, [Mishnah four].
+
+Chapter 7
+
+
+
+Mishnah 1
+
+חטאת העוף שעשאה למטה – from the red line according to the Halakha that it is performed below, as we have stated in [Mishnah 4] in our chapter above (i.e., Chapter 6).
+כמעשה חטאת – with sprinkling/tossing [of the blood] and draining [of the blood].
+ולשם חטאת – even though that he changed in the order/arrangement of the pinching of the head of the bird in such a manner that he pinched the bird’s neck with a finger nail and severed it, but with a sin-offering, it is stated (Leviticus 5:8): "לא יבדיל" / “[pinching its head at the nape] without severing it.”
+כשרה – because it was done below [the red line] and in the rest of the acts of Divine service it was performed in accordance with the Halakha (see Tractate Zevakhim, Chapter 6, Mishnah 2).
+כמעשה חטאת לשם עולה וכו' פסולה – for a sin-offering not performed for its own sake is invalidated.
+כמעשה כולם – that is to say, like the rites/actions of one of all of them that are mentioned here, and even according to the rite of the sin-offering for the sake of/for the name of the sin-offering, because it was performed above [the red line], it is invalid.
+
+Mishnah 2
+
+עולת העוף שעשאה למעלה – in accordance with the Halakha that it was performed above [the red line].
+כמעשה עולה לשם עולה – even though he changed in the arrangement of the pinching of its head, that it would not be severed (see Leviticus 1:12: “The priest shall tear it open by its wings, לא יבדיל/without severing it, and turn it into smoke on the altar, upon the wood that is on the fire. It is a burnt offering, a gift, of pleasing odor to the LORD,” versus Leviticus 5:9 for the sin-offering: “He shall bring them to the priest, who shall offer first the one for the purification/sin-offering, pinching its head at the nape without severing it/ולא יבדיל), for according to the law, he should have severed it, even so, it is valid.
+כמעשה עולה לשם חטאת כשרה – for all of the animal offerings that were offered up not for their own sake but rather that they did not go to the credit of its owns, except for the Passover offering and the sin-offering.
+עשאה למטה כמעשה כולן – according to the rites of one of all of them, and even like the rite of the burnt-offering for the sake of/in the name of a burnt-offering.
+פסולה – [it is invalid] because he prepared it below [the red line].
+
+Mishnah 3
+
+וכולן אינן מטמאות בבית הבליעה (and all of them – which are invalid – do not impart uncleanness to the esophagus/gullet) – even though they were invalidated, their pinching of the bird’s head purifies them from having ritual impurity imparted by an un-slaughtered carcass, and they don’t become ritually impure in the gullet/esophagus according to the law of the un-slaughtered carcass of a pure bird for a person who consumes it, even though he did not touch it, as for example, that his fellow inserted it in his esophagus, it becomes ritually defiled in a more serious manner to defile the clothing that is upon him, but these, even though that their pinching of the bird’s head does not permit them for eating because of the defilement that occurred to them, nevertheless, it purifies them and removes them from being an un-slaughtered carcass.
+ומועלין בהן – he who derives a penny’s worth of benefit from them brings a sacrifice of sacrilege according to the law of all who derive benefit from that which is dedicated to the Temple. And even a sin-offering, because it was defiled and there was no time period of permissibility to the Kohanim, he did not depart from religious sacrilege.
+חוץ מחטאת העוף שעשאה למטה כמעשה חטאת לשם חטאת – which is fit/valid and there is a period of permissibility for the Kohanim, and furthermore, there is no religious sacrilege involved even for a non-Kohen (literally: “a foreigner”).
+
+Mishnah 4
+
+ר' אליעזר אומר מועלים בה – for it is a burnt-offering, and who removed it from its religious sacrilege? For there wasn’t any permitted time for it.
+רבי יהושע אומר אין מועלים בה – for since he changed its name and its action and its place for the sake/name of the sin-offering, it became a sin-offering.
+ומה חטאת העוף שאין מועלים בה – when he slaughtered it for its sake/name, for it is consumed by the Kohanim.
+שינה את שמה – it was disqualified and it does not come to be included in that which is permissible.
+מועלים בה – for Rabbi Yehoshua himself did not dispute this.
+לדבר שיש בו מעילה – for the sake/name of a burnt-offering.
+ששחטן בדרום – for the name/sake of a peace-offering will prove it (see also Tractate Zevakhim, Chapter 5, Mishnah 1 - as this sacrifice is supposed to be offered in the north).
+ששינה שמן ומעשיהן לדבר שאין בו מעילה – for the Lesser Holy Things do not have religious sacrilege other than with their portions of the offerings that are consumed on the altar.
+ומועלים בהן – because they were disqualified with the change of their place and their sprinkling/tossing of the blood did not remove them from religious sacrilege.
+איסור והיתר – the Lesser Holy Things there is religious sacrilege with the portions of their offerings that are consumed on the altar, but not with their flesh because of religious sacrilege.
+בדבר שכולו היתר – with the sin-offering of birds which has no side of religious sacrilege. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 5
+
+מלק בשמאל – that his pinching of the bird’s head is invalid. For every place where it states, “finger”/אצבע and “priesthood”/כהונה it is none other than the right [hand].
+או בלילה – for there is pinching of the bird’s head at night, for the All-Merciful stated (Leviticus 7:38): “[with which the LORD charged Moses on Mount Sinai,] when He commanded [by day] (not included in the new Jewish Publication Society translation but found explicitly in the Hebrew ) /ביום צותו [that the Israelites present their offerings to the LORD, in the wilderness of Sinai].”
+אינן מטמאין – for since they are disqualified in Holy Things and even their pinching of the bird’s head that if they went up, but did not descend (see also, Tractate Zevakhim, Chapter 9, Mishnah 2, that the pinching of the bird’s head purifies them).
+שחט חולין בפנים וקדשים בחוץ אין מטמאין בבית הבליעה – and even though they are forbidden to be consumed.
+מלק בסכין – it is not the [proper] pinching of the bird’s head (i.e., neck), and it is not [proper] ritual slaughter, for the pinching of the bird’s neck is with the fingernail by the Kohen himself.
+מלק חולין בפנים – for the pinching of the bird’s head (i.e., neck) does not belong with unconsecrated [birds] but rather with [birds] that are sanctified inside [at the altar], and the person who pinches the bird’s neck with the fingernail for a profane purpose in any place, or Holy Things outside [the altar], it is as if he perforates (i.e., kills by stabbing) or mutilates it, and this pinching of the bird’s head does not remove it from being a carrion (i.e., an animal that has died a natural death, not slaughtered according to the ritual rules).
+תורין שלא הגיעו זמנן – large turtle doves, which are kosher/fit, small ones are invalid. Pigeons – small ones are kosher/fit, large ones are invalid.
+ושיבש גפה – that it is missing a limb, it is invalid, even with birds. For we hold that there is no unblemished condition or male sex with regard to birds, these words, as for example regarding a withered spot in the eye/cataract that their blemishes are not recognized, but that which is missing a limb, (Malachi 1:8): “Just offer it to your governor.”
+מטמא בבית הבליעה – that their pinching of the head has no effect at all, for even if they went up, they descended.
+כל שאין פסולן בקודש – that it became invalid before they came to the Temple courtyard. And everything where its becoming invalid did not happen in the Holy area, we state further on in the Chapter [Nine], “The altar sanctifies that which is appropriate to it”/"המזבח מקדש" (see Mishnah 5), “And what are those things which, if they have gone up, should go down.” But those things that were invalidated in the Holy Areas, as for example, the Holy Things that were appropriate but they were invalidated in their Divine Service, they don’t defile, for the pinching of the bird’s head was beneficial to them for if they went up, they would not come down (see Mishnah 2 of that chapter).
+כל הפסולים – as for example, a “foreigner,” (i.e., non-Kohen), and someone prior to the burial of a kinsman, a person who immersed himself on that day and someone lacking atonement (i.e., a woman after childbirth, a person suffering a flux, a healed leper, etc.) – all of those that are taught at the beginning of chapter 2 [of Tractate Zevakhim].
+ואינן מטמאות בבית הבליעה – for even though their pinching of the bird’s neck does not permit Holy Things to be eaten, nevertheless, it removes them from being considered an un-slaughtered animal carcass.
+
+Mishnah 6
+
+אינה מטמאה בבית הבליעה – that the pinching of the bird’s head purifies it from being considered an un-slaughtered animal carcass.
+ר' יהודה אומר מטמאה בבית הבליעה – for Rabbi Yehuda holds that the ritual slaughtering of an unconsecrated bird does not have any effect nor the pinching of the bird’s neck which is a Holy Thing that is deemed torn in a bird to remove it from being considered an un-slaughtered animal carcass.
+אינו דין שתהא שחיטה כו' – and since you derived that ritual slaughter purifies the bird with a condition that will cause it to die within twelve months (i.e., an animal torn apart by a beast of prey or afflicted with a severe organic disease or congenital defect) with regard to an unconsecrated bird from an a fortiori inference, we derive the pinching of a bird’s head of Holy Things from it through an analogy based upon an induction (i.e., what do we find with regard to – with regard to similar cases…? Analogy based upon one verse or analogy based upon two verses), just as we found through proper slaughter, etc., even the pinching of a bird’s neck that makes it appropriate for eating, it will purify its being viewed as having a condition that will cause it to die within twelve months from its defilement.
+רבי יוסי אומר דיה כו' – since we don’t find explicitly that ritual slaughter removes it from being a bird with a condition that will cause it to die within twelve months, other than through an a fortiori inference from the condition that will cause an animal to die within twelve months (i.e., an animal torn apart by a beast of prey or afflicted with a severe organic disease or congenital defect), it comes to learn, it is sufficient that it will be like an animal with a condition that will cause it to die within twelve months whose ritual slaughter will purify it from being considered as torn apart or afflicted with a congenital defect or a severe organic disease and not through the pinching of its neck, that it is sufficient that the law which is derived by conclusion ad majus to be as strict as the law from which it is derived (i.e., you cannot go beyond the latter). And there are three arguments in the manner: Rabbi Meir holds that both ritual slaughter and pinching the neck of the bird remove it from being considered having a condition that will cause the animal to die within twelve months. But Rabbi Yehuda holds that whether one performs ritual slaughter or the pinching of the neck of the bird, it will not affect the fact of the animal having a condition that will cause it to die within twelve months to remove it from being considered an un-slaughtered carcass. But Rabbi Yossi holds that ritual slaughtering is effective; pinching of the bird’s neck is not effective. And the Halakha is according to Rabbi Yossi.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כל שזבחים שנתערבו בחטאות המתות – this is what he said: all the animal offerings that were mixed up with sin-offerings left to die or with the ox to be stoned.
+אפילו אחת בריבוי ימותו כולן – for since they had become mixed up with that from which are forbidden to derive benefit, there is no remedy to redeem them that we say that they should graze until they become unfit. And they are not abrogated through a majority, for they are considered living creatures and are not nullified. And sin-offerings left to die are five in number, and they are these: the offspring of a sin-offering, an animal substituted for a sin-offering, a sin-offering whose owners have died, a sin-offering whose owners have already gained atonement through another offering and a sin-offering of sheep or goats that is more than a year old. These five sin-offerings we place them in a closed place until they die on their own, and they are called “sin-offerings left to die.”
+בשור שנעבדה בו עבירה – that it (i.e., the ox) was disqualified for offering as a sacrifice. As for example, that it put a person to death on the testimony of a single witness who is not prohibited to a commoner, because it is not stoned other than through two witnesses.
+או על פי הבעלים – that its owners came to the Jewish court and admitted that it had put a person to death, that it would be exempted from stoning that they admit to a fine, it would be exempt. But to On-High, it would be prohibited, for we hold (Leviticus 1:2): “[When any of you presents an offering of cattle to the LORD, he shall choose his offering from the herd] or from the flock/ומן הצאן,” to exclude that [ox] which gores.
+ברובע ונרבע – by the testimony of one witness, or by the owners, or prior to the completion of the court case, or that [animal] which killed someone or the ox which had a sexual relation with a human being (i.e., a non-Jew) or an ox with which a non-Jewish person had sexual relations, which is forbidden to the All-High, but not to the commoner.
+מוקצה – that he had separated for a sacrifice to idolatry and was also worshipped, both of them are permitted to a commoner.
+באתנן ומחיר – all of these are unconsecrated animals, and one animal sacrifice is mixed with them, all of them should sent out to pasture. For it is impossible to ritually slaughter one of them without a blemish, lest that this one is the animal offering. For the person who ritually slaughters Holy Things outside [the Temple courtyard] is liable for extirpation. But to sell them for the needs of burnt offerings is impossible, for they are invalidated.
+ויביא בדמי היפה שבהן מאותו המין – if it was a sin-offering, [let him purchase] another sin-offering; if it was burnt-offering, [let him purchase] another burnt-offering. And he should the monies according to the measurement of the worth of the best of them and state: “Every place which is animal offering will be redeemed by these monies.”
+נתערב – one animal offering in many unconsecrated fit/kosher animals.
+ימכרו החולין – all of them.
+לצריכי אותו המין – that the one animal offering was mixed in with them, and it was found that all of them are Holy Things from one species but it is not known who are the owners of each and every one, for the first animal offering – the name of its owners was upon it, but it is not known which it is. And the remedy, that each of one of them should be offered as a sacrifice in the name of someone and he should state that he will offer each of them as a sacrifice, behold this one is in the name of its owners.
+
+Mishnah 2
+
+מין במינו – a sin-offering with a sin-offering, a burnt-offering with a burnt-offering, a peace-offering with a peace-offering, but they belong to many owners.
+זה יקריב כל אחד לשם מי שהוא – and he doesn’t mention the name of person. These words concern the sacrifice of women that don’t require the placing of hands on the head of an offering, as it is written )Leviticus 1:2,4) “Speak to the Israelite people, [and say unto them]…He shall lay his hand [upon the head of the burnt offering],” Israelite men place their hands on the head of an offering, but women of the Israelite people do not place their hands on the head of an offering (see also Talmud Eruvin 96b, Talmud Hagigah 16b and Kiddushin 36a), but not on a sacrifice of men that require placing of their hands on their head of the offering.
+מין כשאינו מניו ירעו – for it is impossible to offer it up as a sacrifice, for they are divided in the giving of monies or their burning [of the fats and limbs] or their consumption.
+ויפסיד המותר מביתו (let him lose [make up] the added difference from his own property) – for if one sold for two and the other sold for one, he has to bring from every species for two, since it is not known from which species it is that which was sold for two, and it is found that he loses one from his own property.
+נתערבו בבכור ובמעשר – [if they were mixed up with a firstling or the tithe] of cattle. For they don’t have redemption that its holiness will be redeemed on their monetary value and they (i.e., the animals) will leave to become unconsecrated, but rather, they are consumed with their blemishes, the firstling is consumed by the Kohanim and the tithe by its owners.
+כולן ירעו עד שיסתאבו – when a blemish befalls them. And he will say, every place where the animal offering becomes redeemed for these monies. And they are permitted to eat them, as long as that they eat them according to the law of the firstling and the tithe, that we will not sell them in shops/a mercantile fair and they will not weigh them with a measure of capacity/Litra. And from the monies of the animal offering, he will offer up his species of the offering.
+הכל יכולים להתערב – that is to say if they were combined, there is a doubt in their mixture.
+חוץ מן החטאת עם האשם – for the sin-offering is never a ram, and the guilt-offering is not anything but a ram. But if it they are the guilt-offerings of a leper or of a Nazirite, they come from lambs, nevertheless, they are male, but the sin-offering does not come other than from a female. But the sin-offering and the burnt-offering combine, such as the goat of the chieftain with the goat of the free-will burnt-offering. And all the more so, the sin-offering and the peace-offering, for all are offered as peace-offerings, whether male or whether female. And similarly, the ram of the free-will burnt-offering with a guilt-offering.
+
+Mishnah 3
+
+אשם שנתערב בשלמים (see previous Mishnah where this subject is discussed) – for the giving of the blood of the guilt-offering and the peace-offering is similar (i.e., in the north – see Tractate Zevakhim, Chapter 5, Mishnah 3).
+שניהם ישחטו בצפון – but peace-offerings are ritually slaughtered in every place and one is able also to slaughter them in the om the north in the place when he slaughters the guilt-offering.
+כחמור שבהן – inside from the enclosures in the Temple courtyard for male Kohanim during eh day and at night. But not like the Lesser Peace-Offerings that are consumed throughout the city for all people for two days and one night (see Tractate Zevakhim, Chapter 5, Mishnah 8). And the owner of the peace-offerings fulfilled his vow, for peace-offerings are sacrificed for their own sake, each person offers it for the sake of someone.
+אין מביאין קדשים לבית הפסול – that he diminishes the consumption of peace-offerings whether concerning those who eats them or whether the time of their consumption and brings them to residue/remnant. But rather, they should let them graze until they become unfit/blemished and then they should be sold as we stated regarding Holy Things with Holy Things where it is one type mixed with another type, and he should bring with the proceeds of the best of them [of that kind]. But the Halakha is not according to Rabbi Shimon.
+חתיכות בחתיכות – if pieces [of meat] of the Holy of Holies were mixed with a piece [of meat] of Lesser Holy Things or a piece [of meat] of Lesser Holy Things that are consumed on one day as for example, the peace-offerings of thanksgiving with pieces [of meat] of Lesser Holy Things that are consumed for two days and one night, which are the rest of the peace-offerings, in this, the Sages agree with Rabbi Shimon that they should consume in accordance with the rules of the more stringent of them, for what else should he do?
+
+Mishnah 4
+
+אברי חטאת – whose flesh/meat is consumed by the Kohanim.
+שנתערבו באברי עולה – that is entirely burned up.
+יתן למעלן – he should place the limbs of the entire mixture on the wood. And the reason of Rabbi Eliezer is as Scripture states (Leviticus 2:11): “for no leaven or honey may be turned into smoke as a gift to the LORD,” and this is the logical implication of the Biblical verse (ibid.,): “for no leaven or honey may be turned into smoke,” and you should not turn into smoke anything that from which is a fire-offering to God, which is the residue of the sacrifice. “You may bring them to the LORD as an offering of choice products” (Leviticus 2:12), from the leaven and honey to God, the two loaves from the leaven and the honey from the First Fruits from the fruit of the trees which are figs and dates. [And the words], “upon the altar” (ibid.), we expound it, whether it is the leaven or the honey or whether it is the residue, for a pleasing odor [to God] you do not offer them up, but you do offer them up for the sake of wood, and this is what is stated, “and I regard the meat of the sin-offering [which is] on top [of the fires] as if it were wood.”
+וחכמים אומרים תעובר צורתן – that is to say, he should leave them until they become disqualified and they would go out to the place of burning [as remnant] like the rest of the consecrated animals that are disqualified, and he doesn’t offer them up on the altar, for he has transgressed because of all that from it were to be burnt-offerings (Leviticus 2:11): “for no heaven or honey may be turned into smoke as a gift to the LORD,” – which he violated not turning it into smoke, but the sin-offering and the portions of the offering placed upon the altar are offered as burnt-offerings, the flesh comes under the ban against not turning it into smoke. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+אברים באברי בעלי מומים – kosher/fit limbs that were mixed with one limb of a blemished beast, and a Kohen comes and he doesn’t know of their mixture and he offered one of the heads, he should offer all of the heads ab initio, for we assign the prohibited one with that which was offered, but all of these are kosher. And in the Gemara (Tractate Zevakhim 77b) it explains that Rabbi Eliezer did not permit other than to offer them in twos [but not singly], for certainly one from those pairs is permitted and this sacrifice was to be offered because of that one that is permissible. But if it is because that one where there is doubtful prohibition, there would be a doubt with that which was offered first before he changed his mind. But “one by one” lest he didn’t give that sacrifice to be made even according to Rabbi Eliezer, for perhaps this one was forbidden.
+חוץ מאחד – except for one pair. And this is explained in the Gemara, that with one pair alone [of heads or legs], Rabbi Eliezer admits that this sacrifice was not given to be offered, as we have stated.
+
+Mishnah 6
+
+אם יש בו מראה דם כשר – and these words [apply] when the water fell in to the blood of Holy Things [and it has the appearance of blood - which can be sprinkled on the altar]. But if the blood of Holy Things fell into water, we state, each drop is nullified as it falls (Talmud Zevakhim 78a), and even if it has the appearance of blood, it is invalid.
+נתערב ביין – which is red.
+רואין אותו כאילו הוא מים – but if this blood is recognized in those of the water, it is kosher/fit.
+בדם בהמה – [the blood of an animal] that is unconsecrated.
+רואין אותו – the blood of an unconsecrated [animal] as if it is water, and if it had the appearance of the reddish color of kosher blood that is recognized by them, it is kosher, and even though the disqualified blood is greater than it by a lot.
+אין דם מבטל דם – according to Rabbi Yehuda, one type mixed with the same type is not annulled, and even a drop within a large vessel. Even though if the blood was water, the kosher blood is not recognized in them, and even so, it is kosher/fit for sprinkling. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+נתערב בדם הפסולים – as for example in blood that was ritually slaughtered outside of its proper time.
+ישפך לאמה – to the river-arm/sewer that passes in the Temple courtyard and goes down to the Kidron ravine/river-bed. And we don’t state that we view it as if it is water, but if the kosher blood is recognized in them, he would sprinkle it, for we make the decree that perhaps he would come to make fit blood that is disqualified in their eyes. And similarly, the last blood that is oozing out of a vein. For from the Torah, the last blood that is oozing out of a vein is not appropriate for atonement. As it is written (Leviticus 17:11): “For the life of the flesh is in the blood, and I have assigned it to you for making expiation for your lives upon the altar.” The life blood that leaves through it atones, but when the soul doesn’t leave, it does not atone. And we make the decree on the life blood that was mixed with the last blood that is oozing out of a vein, for perhaps it comes to be made to be fit through the sprinkling of the last blood that is oozing out of a vein in his eyes.
+רבי אליעזר מכשיר – ab initio with the last blood that is oozing out of a vein that was mixed with the blood of the soul. For he holds that the last blood that is oozing out of a vein of an animal is found to be greater than the life blood, therefore, why do we make a decree, it is to for him like when the blood of an unconsecrated animal is mixed with the blood of Holy Things, that we don’t decree anything regarding it. For when it is mixed with disqualified blood, which is a matter that is frequent, Rabbi Eliezer does not dispute. But the first Tanna/teacher holds that sometimes when the last blood that is oozing out of a vein is greater than the life blood. Therefore, he decreed where it was not greater, on account of the where it is greater. But however, where the Kohen took counsel with the Jewish court if he should give this mixture or if not, and he gave of his own accord, the first Tanna/teacher admits that it is kosher/appropriate, for it is mere decree and de facto it is kosher. But if he came to change his mind, we tell him that to pour it into the sewer because of the decree. And the Halakha is according to the Sages.
+
+Mishnah 8
+
+דם תמימים שנתערב בדם בעלי מומין ישפך לאמה – and in this, Rabbi Eliezer does not dispute, for he transgressed through their sprinkling because of (Leviticus 22:20): “You shall not offer any that has a defect.”
+נתער בכוס שבכוסות – a cup of blood of an animal with a blemish with cups of kosher blood, and it is not known which cup of blood is that of a blemished animal.
+ר' אליעזר אומר אם קרב אחד מהם כו' – in the manner that they disputed with the limbs [of kosher animals] and the limbs of animals with blemishes (see Mishnah 5 of this chapter), so they also disputed with regard to cups, as it is explained above. And it is necessary to dispute on both of them, for if we were to teach [only] regarding limbs, it is in this that Rabbi Eliezer states that they should be offered because their expiation is effected with the kosher [blood], that is, with the sprinkling of their blood which is the essence of the atonement, but regarding a cup [of one kind of blood] that was mixed with cups [of another kind of blood], that the essence of expiation is through deterioration, I would say, no. so both are necessary.
+
+Mishnah 9
+
+הנתנין למטה – from the red line. As, for example, blood of the burnt-offering and the guilt-offering and the peace-offering and the firstling and the Passover offering and the tithe [which are offered below the red line], that were mixed up with the blood of the sin-offering which was sprinkled above [the red line].
+רבי אליעזר אומר יתן למעלה – gifts of sin-offerings. But even though that the blood of the lower sacrifices (i.e., sprinkled below the red line) ae mixed with it. For since he doesn’t intend to place/sprinkle the lower ones above, I see them as if they are water. And because it is a Mitzvah to advance the upper ones over the lower ones, for all of the sin-offerings precede the burnt-offerings, therefore, he sprinkles above first and afterward the lower ones, and in sprinkling the lower ones, it will count for him the spilling of the residue of the sin-offering and beginning of the gifts of the burnt-offering.
+ישפכו לאמה – they don’t accept “seeing” (i.e., as in viewing the blood from the sacrifices sprinkled below the red line as water).
+ואם לא נמלך ונתן כשר – for he sprinkled from it above. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 10
+
+הניתנין במתנה אחת – In the Gemara (Tractate Zevakhim 81a) as for example, cup of the blood of a firstling that was mixed in a cup of the blood of a tithe.
+ינתנו מתנה אחת – from each cup individual cup he gives one gift [of sprinkling] from this cup and another gift [of sprinkling] from that cup.
+מתן ארבע במתן ארבע – as, for example, the blood of a burnt-offering with the blood of a peace-offering or the blood of a guilt-offering, for both of them require two gifts which are four and both of them are [sprinkled] below [the red line].
+מתן ארבע במתן אחד = as, for example, the [blood of] a burnt-offering with [the blood of] a firstling that both of them are [sprinkled] below [the red line].
+רא"א ינתנו במתן ארבע – and I see the extra gifts that are sprinkled from the blood of the firstling as if they are water, and this is not [a violation of] “do not add” (i.e., Deuteronomy 13:1: “[Be careful to observe only that which I enjoin upon you:] neither add to it [nor take away from it.”].
+במתנה אחת so that he will not transgress on “do not add” (see above, Deuteronomy 13:1), but regarding the burnt-offering, he has fulfilled it, for all that are given/sprinkled on the outer altar when they are given/sprinkled in one gift, atones.
+ולא עשית מעשה בידך – and it is not similar to someone doing an action, to sitting and not doing and the prohibition comes of its own accord. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 11
+
+הניתנין בפנים כו' ישפכו לאמה – for we don’t say, “we see,” (see Mishnah 9 of this chapter) and it is prohibited to change these because of the fitness/acceptability of those. But Rabbi Eliezer who held that we state, “we see,” does not dispute here. For how should we proceed? Let us sprinkle outside and then afterwards inside, for just as it is a commandment to have the upper parts [of the red line] precede the lower parts, so it is a Mitzvah to have that which is offered inside precede that which is offered outside, for the inside is crucial. Let us sprinkle inside and afterwards sprinkle outside, since there is [the blood] of a sin-offering and a guilt-offering, for if it their blood was mixed with the inner blood, one is not able to state that he should give/sprinkle inside and afterwards, give/sprinkle outside, because it invalidates [the blood sprinkled outside, it was not decided with him (i.e., he could not state it absolutely). But if you would say that we should invalidate the [blood sprinkled] for the outside [sacrifices] in order to validate the [blood sprinkled] for the inner sacrifices, Rabbi Eliezer doe not state that we would invalidate them with our hands, and it is better to wait until sunset so that they will be invalidated of their own accord and they would be poured into the sewer.
+נתן בחוץ – a Kohen who did not consult [with the Jewish court] and gave/sprinkled from this mixture outside [the altar], it is kosher/fit.
+רבי עקיבא פוסל החיצון – for all the outer blood that entered inside [the altar] were invalidated.
+וחכמים מכשירין – for all of the sacrifices except for the outside sin-offering that is invalidated because of (Leviticus 6:23): “But no sin offering may be eaten from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary; any such shall be consumed in fire].” And the Halakha is according to the Sages.
+
+Mishnah 12
+
+יצא אחד מהן לחוץ – outside of the Temple courtyard.
+הפנימי כשר – and he gives from it his gifts and the sacrifice is kosher/fit.
+וחכמים פוסלין – as it is written (Leviticus 6:23): “[But no sin offering may be eaten] from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary],” and even part of its blood, it is invalid, for it is not written, “its blood.”
+ומה אם במקום שהמחשבה פוסלת בחוץ (see Tractate Zevakhim, Chapter 2, Mishnah 2 and the beginning of this Mishnah) – meaning to say, that just as the outside [of the Temple courtyard], which is a place where the intention invalidates it, if he intended to perform the ritual slaughter on the condition to sprinkle its blood outside [the Temple courtyard], it is invalidated.
+לא עשה – regarding removing part of the blood outside that which is that what remains inside like it goes forth, as you said that the inner [sprinkling] was kosher.
+מקום שאין המחשבה פוסלת – that is to say the hall containing the golden altar which is a place where intention does not render [the rite] invalid, that if he ritually slaughtered in order to give the pieces [of the sacrifice] outside, inside it is kosher/fit, does it not follow, etc. But the Halakha is not according to Rabbi Yossi Haglili. And especially regarding the blood in which we stated that if he went outside of the Temple courtyard or entered inside to sprinkle from it in the hall containing the golden altar, it was invalidated, but the flesh/meat of Holy Things, assuming that if he went outside [the Temple courtyard], it was invalidated and consuming it is prohibited, as it is written (Exodus 22:30): “[You shall be holy people to Me:] you must not eat flesh torn by beasts in the field; [you shall cast it to the dogs],” meat that went outside its compartment/partition , that is, the Holiest of the Holy Things outside of the Temple courtyard and the Lesser Holy Things outside of the city, it becomes as if it is flesh in the field, and it is considered “torn” and you cannot consume it. Nevertheless, if he entered inside into the midst of the hall containing the golden altar, it is not invalidated because of this and its consumption is permitted, as Scripture states (Leviticus 6:23): “[But no purification offering may be eaten] from which any blood is brought [into the Tent of Meeting for expiation in the sanctuary],” from its blood, but not from its flesh [which is permitted].
+עד שיכפר – in the hall containing the golden altar.
+ר' יהודה אומר כו' – And the Halakha is according to Rabbi Yehuda.
+ואין הציץ מרצה על היוצא – and even though that they (i.e., the blood) went up, they did not go down, but regarding effecting acceptance however, it does not effect, as it is written regarding the frontlet (Exodus 28:38): “[It shall be on Aaron’s forehead,] that Aaron may take away any sin arising from the holy things [that the Israelites consecrate, from any of their sacred donations,]” and in the Torah portion of Emor it is written (Leviticus 22:3): “If any man among your offspring, while in a state of impurity, partakes of any sacred donation that the Israelite people may consecrate to the LORD, [that person shall be cut off from before Me],” just as the Holy Things mentioned further on, the Biblical verse speaks of their defilement, so also the sin of the Holy Things that is mentioned regarding the frontlet, the Biblical verse speaks with regard to defilement.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+המזבח מקדש את הראוי לו – but the Tannaim dispute in their explanation of our Mishnah what it is that is appropriate to it.
+ר' יהושע אומר כל הראוי לשאים – to be burned on the fire, even though it was invalidated, if it went up to the altar, the altar sanctified it and it became its food, and if it went up, it should not come down. But a thing that is not appropriate for the fire, as, for example, disqualified/unfit blood and disqualified libations, if they went up, they may be taken down.
+היא העולה על מוקדה – something that is for the hearth where the fire is maintained and it went up, it is its status/condition and should not come down, it, implies that it will be in its status/condition.
+רבן גמליאל אומר כל הראוי למזבח – and even the blood and its libations that were invalidated, if they were brought up, they should not come down. But there is nothing to exclude other than that thing which was not decided ever as to its appropriate portion of the altar, as for example, the handfuls of he meal-offering which the priest takes to be put on the altar (i.e., Leviticus 6:8) that were not sanctified in a utensil after the taking of a fistful of the meal-offering, for even though that the entire meal-offering was sanctified in a utensil, this is not clearly the portion of On-High (i.e., God), for the meal-offering is not entirely offered. And with a fistful of the meal-offering without the offering of the utensil, this is not sifted/selected for the altar, and it is not sanctified even if it was brought up on to the altar.
+אלא הדם והנסכים – that are appropriate for the altar, but are not appropriate for the altar-fires.
+ר"ש אומר הזבח כשר והנסכים פסולים – Rabbi Shimon holds like Rabbi Yehoshua regarding the libations of the sacrifice, and that the blood and the libations that come on their own like Rabban Gamaliel, and it is not derived from the hearth where the fire is maintained (Leviticus 6:2 – על מוקדה) but rather from a Biblical verse (Exodus 29:37): “whatever touches the altar shall become consecrated.” And it is written after It (Exodus 29:38,42): “Now this is what you shall offer upon the altar: two yearling lambs each day, regularly...a regular burnt offering throughout the generations,” the altar does not sanctify anything other than what is similar to a burnt-offering, just as a burnt-offering that comes on account of itself, so everything that comes on account of itself, excluding libations that come on account of the animal offering. Therefore, whether the animal offering is kosher and the libations are invalid, as for example, that left or were defiled, or whether the animal offering was invalid and the libations were kosher/fit, for since they come on its account, they are invalidated with tit and the law of being sanctified is nullified from them.
+ואפילו זה וזה פסולים הזבח לא ירד – from its sanctity.
+והנכסים ירדו – since they don’t come on account of themselves, they are not similar to the burnt-offering for the altar does not sanctify them. But the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 2
+
+הלן – whether blood or the portions of the sacrifice offered on the altar that stayed overnight outside of the altar.
+ר' יהודה אומר שנשחטה בלילה וכו' אם עלתה תרד – as it is written (Leviticus 6:2): “This is the ritual of the burnt offering: The burnt offering itself [shall remain where it is burned upon the altar all night until morning],” there are here three exclusions: it (i.e., the verse) excluded something slaughtered at night, and that its blood was poured, and that its blood left outside of the curtains, that if it went up, it should be brought down.
+ר' שמעון אומר לא תרד – for he expounds (Leviticus 6:2): “This is the ritual of the burnt offering” - one Torah for all of those that go up, that if they went up, they should not go down [for its invalidity took place in the sanctuary]. But the Halakha is according to Rabbi Yehuda.
+
+Mishnah 3
+
+מכשיר בבעלי מומין – that if they went up, they should not come down, and especially withered spots in the eye and things similar to them Rabbi Akiva declared valid, for since they are valid/fit ab initio in birds. But not lacking a limb that invalidates birds.
+דוחה היה אבא את בעלי מומין – if they went up, he would reject them, as if doing a thing with the back of the hand (i.e., in a manner different from the usual way of doing it), but he would not bring them down in public in a disgraceful manner. And in this, he disagrees with the first Tanna/teacher [of our Mishnah) who stated that they should come down. And the Halakha is according to Rabbi Hanina ben Antiginos [the adjutant High Priest].
+
+Mishnah 4
+
+כשם שאם עלו לא ירדו – all of these are invalid as it is taught in the Mishnah regarding them that they should not go down.
+
+וכולם שעלו חיים בראש המזבח (see Mishnah 2 of this chapter) – Rabbi Akiva stated this that he declares valid in the case of animals that are blemished. And he agrees that if they went up while living on the top of the altar, they should come down, for the altar does not sanctify animals with a blemish while living.
+עולה שעלתה חיה לראש המזבח תרד – we are speaking of a kosher burnt-offering, and it is the words of all. But the Mishnah did not take this usage other than because of the concluding clause [of the Mishnah], to teach you that the top of the altar ןדan appropriate place for flaying it and dissecting/dividing it where he transgressed and slaughtered it at the top of the altar.
+
+Mishnah 5
+
+ואלו אם עלו ירדו – and even if they are kosher and ritually pure. Because the altar is not connected with them at all.
+בשר קדשי קדשים – that for eating they exist and not for the altar.
+והקטורת – it is not appropriate for the outer altar.
+הצמר שבראשי כבשים – we have the reading. But the first clause of the gate is the last, for these bones and sinews that are taught [in this Mishnah], and it is one law for them. The wool that is at the top of sheep, is of a burnt-offering. That the head is not included in the flaying and is offered [in sacrifice] with its hide, and this is what we state regarding the ritual slaughtering of unconsecrated animals [Tractate Hullin 27b], from where do we learn to include the head which was already cut off in the slaughter, that it is not included the flaying, it exists within the burning on the altar, the inference teaches us (Leviticus 1:8): “[and Aaron’s sons, the priests, shall lay out the sections,] with the head [and the suet, on the wood that is on the fire upon the altar].” And there is wool at the height of the head of the sheep near its neck, and similar the hair that is in the beard of the he-goat/wether at the time that they are attached, all of them are burnt-offerings.
+
+Mishnah 6
+
+וכולם – whether invalid that came up as it is taught in the Mishnah (see Mishnah 4 of this chapter) that they don’t go down, whether bones or sinews that were brought up attached and the fire consumed them.
+ופקעו מעל המזבח – to the ground. ISKALTIR in the foreign tongue.
+לא יחזיר – there is no need to return [them].
+וכן גחלת שפקעה – there is no need to return [it].
+אברים שפקעו כו' – if they have substance, that their flesh is recognized, even after midnight also he should return [them], for they don’t have half-burned pieces/things attacked by fire that bounded off the altar. And if they don’t have substance, that were all burned and became burning coal, even before they became hard on account of the fire that had power over all of them and hey were burned and did not become charcoal but rather like dry wood from inside them.
+קודם לחצות ולאחר חצות – We derive it from Scripture as it is written (Leviticus 6:2): “[The burnt offering itself shall remain where it is burned upon the altar] all night until morning, [while the fire on the altar is kept going on it],” from implying that since it states, “all night/כל הלילה“I don’ know that it is until the morning, but rather, grant morning to the very break of the night, that it is not needed to be any longer on the hearth where the fire is maintained , and which addition morning is on the break of night that doesn’t need to be any longer on the hearth where the fire is maintained? This is midnight, for the break of the night is the crack of dawn (i.e., “dawn’s early light”).
+ומועלין בהן – for they are yet part of the altar.
+ואין מועלין בהן – because they were half-burned pieces/things attacked by fire that bounded off the altar, they are a thing that it’s command was performed and we don’t commit with it religious sacrilege.
+
+Mishnah 7
+
+הכבש מקדש – as it is written (Exodus 40:10): “Then anoint the altar [of burnt offering and all its utensils to consecrate the altar, so that the altar shall be most holy].”[The word] "את" – [from the phrase: "ומשחת את המזבח"] [comes] to include the ramp.
+הכלים מקדשים – that regarding the utensils it is also written (Exodus 30:29): “whatever touches them shall be consecrated.”
+כלי הלח – dishes and the bowls for the blood and wine and the oil [out of which the sprinkling is done].
+מדות היבש – two measurements of dry were there – the Issaron (one-tenth of an Ephah) and the half-Issaron (also known as “Omer”).
+שהיו עושין והן שלימים – that they would do as when they were whole. But however, all of the sacred vessels that were perforated or broken, we don’t repair their broken parts but we make them anew. And similarly, a knife that became defective, we don’t sharpen it to remove the defect. And the clothing of the priesthood that became dirty we don’t wash them, but make new ones and place those for the needs of the wicks of the candelabrum/Menorah and the Rejoicing of the Water Drawing [during Sukkot]. Why all so much? Because there is no poverty in a place of wealth. But an altar that was defective is invalid. And any notch that invalidates a knife of ritual slaughtering invalidates the altar. And all the time that the altar is defective, all of the Holy Things that are ritually slaughtered in the Temple courtyard are all invalidated, as it is written (Exodus 20:21): “[Make for Me an altar of earth] and sacrifice on it your burnt offerings and your sacrifices of well-being,” and it is impossible to state this Scriptural verse as it implies, for the ritual slaughter of Holy Things [takes place] in the Temple courtyard and not on the altar, other than upon it, that is to say, whenever it is complete/whole, you sacrifice but you do not sacrifice when it is defective. And all of the Holy Things that are found in the Temple courtyard at the time that the altar is defective, even though they were ritually slaughtered in a fit manner, all of them are invalid. And even the residue of the meal-offerings are not consumed, as it is written (Leviticus 10:12): “[Moses spoke to Aaron and to his remaining sons, Eleazar and Ithamar: take the grain that is left over from the LORD’s gifts] and eat it unleavened beside the altar,” on the basis of a tradition we learned that at the time that the altar is whole/complete and not at the time when it is defective.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+כל התדיר מחבירו קודם את חבירו – as it is written (Numbers 28:23): “[You shall present these] in addition to the morning portion of the regular burnt-offering.” Since it is written, “in addition to the morning portion,” it implies that it was already done, from it we hear/learn that the daily offerings precede the additional/Musaf offerings; “of the regular burnt offering,” why do I need this? It is obvious that the burnt offering of the morning is the regular daily burnt offering, but rather, that it suspended for you the reason of its preceding [the Musaf offering] through its frequency in order that you will learn the rest of the frequent things that should precede. For since this is its essence, it was not necessary to explain it.
+
+Mishnah 2
+
+דם חטאת קודם לדם עולה – if both are slaughtered and are ready to be sprinkled.
+שהוא מרצה – it atones for those liable for [sins punishable by] extirpation that require great winning favor.
+אברי עולה קודמין – in their burning on the altar/rising up in smoke.
+לאימורי חטאת – if the blood of both were sprinkled.
+מפני שהן כליל – and there is a side of an extension of scope of this for the Altar.
+על ארבע קרנות – and the guilt-offering is two gifts which are four, but not on the horns [of the Altar].
+ועל היסוד – the pouring of he remainders . And with the guilt-offering, we did not find that it is stated regarding it.
+מתן ארבע – two gifts which are four, but the first-born does not require other than one gift, and it does not require laying of the hands or libations and nor either the waving of the breast and foreleg/shoulder.
+
+Mishnah 3
+
+ונאכל לכהנים – but the tithe [of cattle], the Kohanim have no part in, but all of it is consumed by its owners.
+מפני שהוא מין זבח – slaughtering by a knife. But birds are through pinching a bird’s head, But slaughtering are [more] important.
+ויש בו קדשי קדשים – and even though the sacrifice of a bird is all Holy of Holies, or a sin-offering or a burnt offering, sacrifices [of the tithe of cattle] have to divide for the Most High (i.e., God) two things, its blood and those portions of the sacrifice offered on the altar, which is not the case for the sin-offering of a bird, for the altar only has its blood, and since it (i.e., the tithing of cattle) comes before the sin-offering of birds, all the more so to the burnt offering of a bird, for the sin-offering of a bird precedes that of a burnt-offering of a bird, as will be explained further on (i.e., in the next Mishnah).
+
+Mishnah 4
+
+שהן מיני דמים (they produce blood for atonement) – and [different] kinds of blood their atonement is great.
+חטאת העוף קודמת לעולת העוף – as it is written (Leviticus 5:8): “[He shall bring them to the priest,] who shall offer first the one for the purification offering (i.e., sin-offering), [pinching its head at the nape without severing it],” he built an analogy based upon induction/בנין אב for all sin-offerings that precedes a burnt offering whether for cattle or for birds (see Tractate Zevakhim 90a).
+וכן להקדשה – when he dedicates its nest, which is two doves or two pigeons, he calls first for the sin-offering.
+
+Mishnah 5
+
+קודמות לאשמות – if he was liable for a sin-offering and a guilt-offering and brings them the sin-offering precedes, as it is taught in the Mishnah (Tractate Zevakhim, Chapter 10, Mishnah 2): “that its blood is placed on the four on the four corners [of an altar] and on the foundation.”
+מפני שהוא בא להכשיר – [because it renders fit] the leper to Holy Things and to enter into the Sanctuary, therefore, it is of importance/value regarding him, that his spiritual purity is dependent upon it.
+ובאים בכסף שקלים – as it is written (Leviticus 5:15): “[When a person commits a trespass, being unwittingly remiss about any of the LORD’s sacred tings, he shall bring as his penalty to the LORD a ram without blemish from the flock;] convertible into payment in silver by the sanctuary weight, [as a reparation/guilt offering],” as a guilt-offering for misuse of consecrated articles (i.e., restoring its value to the Temple, pay an additional fifth, and bringing this offering) and it brings an uncertain guilt-offering (i.e., brought by one who is uncertain as to whether he committed a sin that required a sin-offering).and a guilt-offering for robbery (i.e., when he denies that he owes someone money, takes a false oath to support his claim, and later admits his guilt. To atone for his misdeed, he returns the money, pays the wronged party an additional fifth of the sum, and sacrifices this offering) as an analogy [with the words]"ערכך" "ערכך" (see Leviticus 5:15: “convertible/כערכך into payment in silver by the sanctuary weight” and Leviticus 5:18): “”He shall bring to the priest a ram without blemish from the flock, or the equivalent/בערכך, as a reparation – i.e., guilt – offering.”) and the guilt-offering for a handmaiden designated to become the wife of one selected by her master/שפחה חרופה we derive [in an analogy] by "איל" "איל" (i.e., the ram of reparation offering – as in Leviticus 19:21: “But he must bring to the entrance of the Tent of Meeting, as his reparation offering to the LORD a ram/איל of reparation offering” and Leviticus 5:15: “he shall bring as his penalty to the LORD a ram/איל without blemish from the flock.”).
+חוץ מאשם נזיר ואשם מצורע – as it is written concerning them (Numbers 7:14): “[As his offering to the LORD he shall present:] one male lamb in its first year, without blemish, for a burnt offering; one ewe lamb in its first year, without blemish, for a purification offering; one ram without blemish for an offering of well-being.” For since a ram of two years of age is for two Sela, a lamb one year old is not for two Sela.
+
+Mishnah 6
+
+כך הם קודמים לאכילה – it refers to all of them as they are consumed, such as the sin-offering is consumed prior to the guilt-offering and the thanksgiving offering [is consumed] prior to the peace offering.
+שלמים – of the sacrifice of last night.
+וחכמים אומרים כו' – And the Halakha is according to the Sages. And that which is more frequent and that which is holier, such as the blood of the burnt-offering of the daily offering and the blood of a sin-offering which endure, this is more frequent and this is more holy than it, for we state that the blood of a sin-offering precedes the blood of a burnt offering because it is procures pardon. But a thing that is raised [as a question] in the Gemara (Tractate Zevakhim 90b-91a) but is not deduced (i.e., in a “conflict” between that which is more frequent/תדיר and that which is more sacred/מקודש, which takes precedence?). And it appears that what is more “frequent” takes precedence.
+
+Mishnah 7
+
+ובכולן – with all that is consumed.
+רשאין הכנים לשנות באכילתן – such as to eat them roasted, cooked or seethed, for regarding the gifts of the priesthood it is written (Numbers 18:8): “[the LORD spoke further to Aaron: I hereby give you charge of My gifts, all the sacred donations of the Israelites;] I grant them to you and to your sons as a perquisite, a due for all time,” for greatness, in the manner that the kings/royalty eat roasted, seethed and/or cooked and with refreshments and spices.
+שלא יביא את התרומה לידי פסול – since the spices that absorbed the flavor of the Holy Things, if they would become remnants/left-overs (i.e., past the time when they should be consumed, they would be an explicit prohibition because of the flavor of the Holy Things that were absorbed in them.
+
+Mishnah 8
+
+שהוא מתחלק – [distributed] for the consumption by the Kohanim.
+מותר רקיקי מנחת ישראל – the meal-offering of something baked from which comes loaves and wafers. Loaves that are kneaded with oil and wafers that are rubbed with oil, and Rabbi Shimon said in Tractate Menahot [75a] like the [Greek] letter KI (the Greek KAF – which is an “X”), and the rest of the oil is consumed by the Kohanim.
+מותר רקיקי מנחת כהנים – for the meal offering of the Kohanim is completely burned, the oil that floats on top of it and the remnant that is not absorbed in it, they burn it separately.
+ומותר מנחת כהן המשיח – for its oil is greater, three LOG for a tenth of an Ephah, and since it is baked first, its oil is not absorbed in its broken pieces and the remnant/remainder needs to be offered up separately.
+שאין מתנדבים שמן – therefore, it should not occur to you that the oil is distributed or that which is offered up as incense is a free-will offering.
+ר' טרפון אומר מתנדבים שמן – separately. And not less than a LOG, and it is burned separately. And the Halakha is according to Rabbi Tarfon. And similarly, the Halakah is that they offer wine as a free-will offering separately, and they do not offer less than three LOG, and they toss/sprinkle it on top of the altar fires and it is burned there. But even though he puts out the fire of the pile of wood on the altar of the Temple, and the All-Merciful stated (Leviticus 6:6): “[A perpetual fire shall be kept burning on the altar,] not to go out,” since he does not intend to put it out, it is permitted, for we hold like Rabbi Shimon that a thig that is not intended is permitted, and it is not an inevitable consequence. For it is possible that the fire will be large and strong and will prevail over the wine and not be put out.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+דם חטאת. טעון כבוס – as it is written (Leviticus 6:20): “…and if any of its blood is splattered upon a garment, you shall wash the bespattered part in the sacred precinct.”
+שנאמר במקום קדוש תאכל – it is written in regard to that matter.
+ואחד הפנימית – that their blood requires sprinkling inside [in the inner area] which are not consumed.
+שנאמר תורה אחת לכל החטאות – it is written [in the Torah – Leviticus 6:19] at the beginning of that matter.
+תורה אחת לכל החטאות – and specifically the sin offering of cattle. But the blood of sin-offering of a bird [that splatters on the clothing of the officiating priest] does not require washing, for in that matter, it is written (Leviticus 6:17): “[This is the ritual of the purification/sin-offering: the purification offering shall be slaughtered before the LORD] at the spot where the burnt offering is slaughtered,” excluding the sin-offering of the bird which is not slaughtered.
+
+Mishnah 2
+
+אין דמה טעון כבוס – as it is written (Leviticus 6:20): “and if any of its blood is splattered [upon a garment],” from blood that is fit, but not blood that is invalid.
+שעת הכושר – for tossing/sprinkling.
+שלנה – that its blood remained overnight.
+ושקבלו פסולין – this is our reading. But we don’t read, “and when they tossed/sprinkled [its blood], for even an appropriate sin-offering whose blood was splattered on the clothing after the sprinkling of the blood idoes not require washing, as we have stated, “and if any of [its blood] is splattered,” (Leviticus 6:20), excluding that which that had already been splattered.
+
+Mishnah 3
+
+נתז מן הצואר –[from the neck] of the animal on the clothing, it does not require washing. As it is written (Leviticus 6:20): “and if its any of [its blood] is splattered,” I didn’t say other than that that whichis appropriate for sprinkling (i.e., was received in a pot).
+מן הקרן – [from the horn] of the altar.
+ומן היסוד [from the foundation] – from the remnants that are appropriate to be spilled on the foundation, and even though they were not yet spilled, for after the giving of the blood is performed, the remanans do not require washing, as it is written (Leviticus 6:20): “[you shall wash] the besplattered part,” except fro that which already had been splattered of its blood.
+אלא הדם שנתקבל בכלי – what is the reason that this is stated? For what reason that if it (i.e., the blood) is spilled on the floor and collected that it does not require washing but rather [only] the blood that was received in a utensil.
+וראוי להזאה – to exclude receiving less than what is needed for sprinkling in this vessel, and less than what [is needed] for sprinkling in that [other] vessel but afterwards he mixed them, they are not holy and do not require washing.
+עד שלא הופשט אין טעון כבוס (before it is flayed, it does not require washing) – as it is written (Leviticus 7:20): “[and if any of its blood is splattered] upon a garment,” just as a piece of clothing is susceptible to receiving ritual impurity, for one does not have a small piece of clothing whose name is “clothing” that is not susceptible to receive ritual impurity if he thought of it as a utensil as it was, even all that are susceptible to receive ritual impurity, and from when it is flayed, it is susceptible of receiving ritual impurity, if he thought of it to make it a covering of the chariot or to cover with it the bed and he doesn’t require the trimming of the ends of the skin.
+אף משהופשט (even from when the hide is taken off) – all the while that it was not mended to be a utensil.
+אין טיון כבוס – that we require something that is susceptible to ritual impurity, that is not missing even intention/thought.
+אלא מקום הדם – and not the entire garment.
+וראוי לקבל טומאה – and even though it is lacking intention. And asl long it would not be lacking work. But the anonymous section is according to Rabbi Yehuda, and such is the Halakha.
+וראוי לכבוס – to exclude a wooden utensil. For even though it is susceptible to receive ritual impurity, it is not appropriate for washing, it is a mere scraping thing, and is not something washable.
+
+Mishnah 4
+
+במקום קדוש – in the Temple courtyard.
+ושבירת כלי חרס במקום קדשו – for after it is written (Leviticus 7:20): “you shall wash the bespattered part in the sacred precinct,” it is written (Leviticus 7:21): “An earthen vessel in which it was boiled shall be broken,” and an analogy is made between the breaking of an earthen vessel to washing: just as washing is done in a holy place, so the breaking of the earthen vessel is done in a holy place.
+זה חומר – this refers to washing.
+
+Mishnah 5
+
+בגד – that blood of a sin-offering was splattered on it and he went outside of the curtains/partitions of the Temple.
+נטמא חוץ לקלעים – after he went out. But it is impossible to bring ritual defilement into the Temple courtyard.
+קורעו – in its majority. And he is pure from ritual defilement.
+ונכנס ומכבסו במקום קדוש – and even though the cloth that was defiled and he tore the majority of it, he still remains in his defilement according to the Rabbis until there doesn’t remain in its connection in order to be the width of a scarf hanging around the head and hanging down over the neck. Here it is permissible to bring it into the Temple courtyard in order to fulfill the Mitzvah of washing, since from the Torah, when most of it is torn, it is pure.
+נוקבו – [makes a hole in it] to purify it from its defilement. And especially a hole that is lik the measurement of a small root, that through this it is pure from its defilement and it still is a utensil and fulfills the Mitzvah of breaking in the Temple, but if he made a large perforation, and it departed from being considered a utensil, it can no longer enter [the Temple] and one breaks it, for the All-Merciful stated (Leviticus 7:21): “An earthen vessel in which it was boiled shall be broken,’ at the time of breaking it will be a utensil, but this [object] at the time of breaking is not a utensil.
+
+Mishnah 6
+
+פוחתו (hollows it out) – for a metal utensil is not pure from its defilement with an mere incision, but rather with a large incision. But however, after it is hollowed out, they strike it with a mallet and fasten it in order that the name of a utensil is upon it. For at the time of scouring, it must be a utensil.
+
+Mishnah 7
+
+ואחד שעירה לתוכו רותח – since it is written (Leviticus 6:21 – the printed text lists the wrong chapter): “An earthen vessel in which it was boiled shall be broken,” that it is brought near it shall be broken, but it is not written: “if it is in an engraved vessel in which it was boiled it shall be broken,” for purposes of exegetical interpretation, if it was absorbed in it, nevertheless, it shall be broken.
+קדשים קלים אינן טעונין מריקה ושטיפה – Rabbi Shimon admits that they require the cleansing of an impure vessel by means of using boiling water, for behold the flavor of that which was absorbed became a remnant and its expunging after a while in a state of permission if he doesn’t cleanse the impure vessel by means of using boiling water. But with regard to the law of scouring and rinsing is what Rabbi Shimon excludes from scouring and rinsing for Lesser Holy Things, for scouring and rinsing of The Holiest Things requires that it will be in water and not wine nor in a mixture of wine and water, but if he boiled partially a utensil, it requires scouring and rinsing of the entire utensil, and it requires scouring in hot water and rinsing in cold water. Whereas with lesser Holy Things according to Rabbi Shimon, they cleanse the impure vessel even in wine and even in a mixture of hot wine and water, and he is not strict other than to rinse the prohibited [substance] that is absorbed, and there is no need to rinse other than the place of the cooking alone, and after the cleansing of the impure vessel, there is no need for rinsing in cold water, for of these are the decrees of the Biblical verse regarding a sin-offering and the Holy of Holies, but not of Lesser Holy things. But the Halakha is not according to Rabbi Shimon. But especially regarding heave-offering we exclude it from all of these thigs that we mentioned as it is written (Leviticus 6:22): “Only the males in the priest line may eat of it,” and it is taught in a Baraitha, it, except for heave-offering which does not have the law of scouring and rinsing like the Holy Things. But the Lesser Holy Things are equal to the Holy of Holies in all the laws of scouring and rinsing. But regarding the explanation of scouring and rinsing, the Tannaim disagreed in the Baraitha: there is one [opinion] that states that scouring and cleansing of impure vessels is done in hot water and rinsing is done in cold water. And there is one [opinion] that states that scouring and rinsing, both of them are done in cold water after the cleansing of impure vessels in hot water, as it is taught in the Mishnah shortly nearby (i.e., at the conclusion of our Mishnah), but that scouring is like scouring of a cup and rinsing is like the rinsing of the cup, that the one is from the outside and the other is from the inside, that is to say, rinsing is done from the outside and scouring is done from the inside. But the Halakha is according to the words of the one who states that scouring is done with hot water and rinsing is done with cold water.
+יבשל בו את כל הרגל – without scouring and rinsing, but at the end, he should scour and rinse, because on each day, he does the cleansing of impure vessels for his fellow,, for since the peace-offerings are many on the Festival, none of their absorption becomes [forbidden] remnant, for the time of the peace-offerings are two days, and when he cooks in it the peace-offerings nowadays, and returns and cooks in it peace-offerings for the morrow from peace-offerings that were slaughtered on the day after, it expunges what it absorbed yesterday and absorbs from the latter [sacrifices], it is found that he doesn’t come to [violation] of remnant.
+וחכמים אומרים עד זמן אכילה – so that there will not be between the end of the cooking to the beginning of the scouring and rinsing other than the time of eating alone, and not more that this, as it says (Leviticus 6:21): “[the vessel] shall be scoured and rinsed with water,” and it is written (Leviticus 6:22): “Only the males in the priestly line shall eat of it,” but why did Scripture place these verses next to teach other? To inform you that we delay only the time for eating and afterwards we perform scouring and rinsing immediately on the same day. And the Halakah is according to the Sages.
+האסכלה (lattice-work of a fire place, grille, grating) – GRADILA in the foreign tongue. And it is made like a kind of net-work/mat and we roast upon it something roasted.
+מגעילן – in hot water.
+
+Mishnah 8
+
+הרי הרלים נאכלין כחמורים ואינן טעונין מריקה – Our Mishnah is deficient and should be read as follows: if they were [sufficient] to impart a flavor, then the [rule of which is] less stringent are eaten with the more stringent in accord with the more stringent rule [applying to the Most Holy Things], inside of the curtains for the day and the night and they require souring and rinsing and are disqualified through contact. But our Mishnah is according to Rabbi Shimon who stated that the Lesser Holy Things do not require scouring and rinsing, therefore, when they did not impart the flavor of the Holy of Holies in the Lesser Holy Things, they do not require scouring and rinsing.
+רקיק – a disqualified/unfit [wafer] that came in contact with a fit wafer, and the fit absorbed from the disqualified [only the place which absorbed that which is forbidden – is cut off; the rest is permitted].
+
+Chapter 12
+
+
+
+Mishnah 1
+
+טבול יום – he (i.e., a Kohen) who has immersed [in a ritual bath] and came out but his sunset has yet occurred (i.e., see the rationale provided by the Bartenura commentary in Tractate Berakhot, Chapter 1, Mishnah 1 for defining when the Shema is recited in the evening).
+ומחוסר כפורים – such as person with a flux or a leper or a woman who gave birth who immersed [in a ritual bath] and their [respective] sunsets had arrived but they had not brought their atonement [sacrifices].
+אינן חולקין בקדשים – since it is not appropriate for them to be eating [until they bring their sacrifices on the morrow], they do not divide [the food] for the evening when they become pure, as it is written (Leviticus 6:19): “The priest who offers it as a sin offering shall eat of it,” the Kohen that is appropriate for purification shares it, he who is not appropriate for purification does not share it. But it is impossible to state that a Kohen who is not appropriate for purification at the time of the offering does not eat, for there is a minor that is not appropriate for purification who consumes it, but by force, he should eat it, as the Biblical verse states, he should divide it in order to be able to eat from it, it is stated, for the Biblical verse excludes it from division in the language of seating, we learn from it that a Kohen who is appropriate for eating can divide it, but one who is not qualified for eating does not divide it. Therefore, those with blemishes divide it, even though they are not appropriate for purification, they are appropriate for eating, as it is written (Leviticus 21:22): “He may eat of the food of his God, of the most holy as well as the holy” (though as we learn in the previous verse, if the Kohen has a defect, he shall not be qualified to offer up the food of his God).
+אונן נוגע – and he who immersed [in a ritual bath] but he whose mind was not diverted from his immersion all the while that he is a mourning a kinsman prior to burial. For if he diverted his mind and then touched it, even after he immersed [in a ritual bath], he has invalidated it.
+וכל שאינו ראוי לעבודה אינו חולק בבשר – except for those who have blemishes for even though that they are not qualified for Temple service, they divide/share the meat, for we extend the scope of he Biblical verse explicitly, as it is written (Leviticus 21:22): “He may eat of the food of his God, of the most holy as well as of the holy,” and it is written (Leviticus 6:11): “Only the males among Aaron’s descendants may eat of it,” to include those with defects for the sharing of the food, if for eating, it is already stated, “he may eat….as well as of the holy.”
+וטהור בשעת הקטר חלבים – which is all night long (see the end of Tractate Berakhot, Chapter 1, Mishnah 1). As for example, that he immersed and was purified with the setting of the sun.
+אינו חולק – for a Kohen does not share in the Holy Things until he is pure from the time of the sprinkling of the blood until the time of the burning of the fat, but if he became ritually impure between one and the other, he does not share in the Holy Things.
+
+Mishnah 2
+
+כל של זכה המזבח בבשרה – such as that something making it (i.e., the meat) invalid occurred before sprinkling/tossing [of the blood], that there wasn’t a period of permissibility for the altar.
+עורה לכהנים – for since the altar acquired its meat, for it was kosher/fit (see Chapter 1, Mishnah 1).
+ואחד עולת אשה – as is it written (Leviticus 7:8): “So, too, the priest who offers a man’s burnt offering [shall keep the skin of the burnt offering that is offered],” I don’t have anything other than "עולת איש"/a man’s offering, from where do I learn about the burnt offering of a woman and/or that of slaves? The inference teaches us: "עולת עור"/the skin of the burnt offering: to use the additional word for the purpose of intimating something not otherwise included/widening the scope of a law. If so, why is it stated [in the Biblical verse]: "עולת איש"/a man’s offering? Excluding a person who decides by drawing lots to devote his burnt offering for the maintenance of the Temple that the hide is holy.
+
+Mishnah 3
+
+עורות קדשים קלים לבעלים – as it is written (Leviticus 7:8): “shall keep the skin/עור העולה of the burnt offering [that is offered],”just as the burnt offering of the Most Holy Things, so also all of the Most Holy Things.
+עורות קדשי קדשים – the sin-offerings and guilt-offerings go to the Kohanim as the reason is explained further on.
+אין המזבח יוכיח – that is to say, you don’t have to state that the Altar will prove that it acquired the meat of the burnt-offering but did not acquire the hide and even you should no be amazed regarding the Holiest of Holy Things for even though the Kohanim acquired their meat, that they would not acquire their hides. This is not a proof, for the altar does not have the hide in any case. But regarding the Kohanim, we have found that they did acquire the hide of the burnt-offering as an a fortiori derivation that they would acquire the hides of the Holiest of the Holy Things.
+
+Mishnah 4
+
+אין עורותיהן לכהנים – but rather they are burned with their hides.
+לא ראיתי עור יוצא לבית השריפה – after it was flayed, if it was found to be an animal with a condition that would cause it to die within twelve months (i.e., it was found to have been torn by another animal or with a congenital defect or afflicted with a severe organ disease, even though that this disqualification was in it prior to the flaying, but it was not recognized until after it was flayed.
+שהמפשיט את הבכור ונמצא טריפה – Rabbi Akiba comes to tell us that even if it was a firstling with a blemish/physical defect that was ritually slaughtered in the country on its blemish, and the Biblical verse did not permit it other than through eating, as it is written (Deuteronomy 15:21-22): [“But if it has a defect, lameness or blindness, any serious defect, you shall not sacrifice it to the LORD your God.] Eat it in your settlements, [the impure among you no less than the pure, just like the gazelle and the deer],” but if it died, its hide is forbidden and it requires burial, and it comes to teach us that where its being afflicted with a severe organ disease/congenital defect/torn by another animal was not recognized until after it was flayed, its ritual slaughter is permitted and its hide is flayed, as if its blood was sprinkled/tossed in the Temple.
+יאותו הכהנים בעורו – [the priests may make use of its hide] and it is not burned.
+אין לא ראיתי ראיה – for perhaps it did not happen during his life that he would find [the animal’s] severe organ disease/congenital defect/torn by another animal until after it was flaying, and if it happened, and he burned it, he didn’t see it.
+אלא יצא לבית השריפה – since but prior to the flaying he came. But the Halakha is according to Rabbi Akiba regarding a firstling with a blemish/physical defect when a specialist permitted it. But not if a specialist did not permit it. But the Halakha is according to the Sages regarding a pure firstling, that the flesh [requires] burial and hide [requires] burning.
+
+Mishnah 5
+
+פרים הנשרפין – the bull of the anointed priest [brought as a sin-offering] and the bull for an unwitting communal sin [because of an active unwitting transgression committed by the Jewish people, as a result of an erroneous Halakhic decision handed down by the Great Sanhedrin], and the bullock of Yom Kippur [which is brought by the High Priest for himself, his family and all the members of the Priesthood].
+ושעירים הנשרפים – the goat of Yom Kippur and the goats as a sin-offering for idolatry.
+נשרפין בבית הדשן – outside of the three camps . But in the cemetery, outside of Jerusalem, as it is written regarding them (Leviticus 4:21): “[He shall carry the bull] outside the camp [and burn it as he burned the first bull,” that is to say, outside of three camps.
+מטמאין בגדים – to those engaged with them. As is it written (Leviticus 16:28): “He who burned them shall wash his clothes [and bathe his body in water].” And every place where it states, “shall wash his clothes/יכבס בגדיו,” not only the clothes that he was wearing require washing, but also every piece of clothing that he touches while he is attached to the impurity is ritually defiled and requires washing.
+שלא כמצותן – such as that they became defiled and required burning like the rest of the consecrated animals that were disqualified.
+בבית הבירה – sometimes in the Temple courtyard and sometimes on the Temple Mount. How so? If a disqualification occurred to them prior to their leaving from the Temple courtyard whether prior to the sprinkling/tossing [of the blood] or after, they are burned in the place of ashes that is in the Temple courtyard. If a disqualification occurred to them after their departure from the Temple courtyard, they are burned in the place of ashes that is on the Temple Mount, and that is the Temple.
+
+Mishnah 6
+
+היו סובלין אותן – those that were burned in accord with their requirements, they would carry them on poles to remove them to the place where they are burned.
+הראשונים – the people that carry the poles, those at one head go out first, and the latter ones at the head of the second group didn’t go out [from the Temple courtyard].
+ניתך הבשר – when their burning came a conclusion, the one who assist/accompany them does not again return from defiling clothing, but before this, all those who assist/accompany at the time of the burning, defile their clothing, as it is written (Leviticus 16:28): “He who burned them shall wash his clothes, [and bathe his body in water; after that he may re-enter the camp],” at the time of the burning. The one who assists/accompanies after they became ashes defiles his clothing, the inference teaches us: "אותם"/them - those defile their clothing, when they became ashes, he does not defile his clothing. But the bulls that are burned and the goats that are burned themselves do not defile people or the clothing that touch them, but the person engaged with their burning is ritually impure from the decree of the Biblical verse. According to the Rabbis, once those who carry them on poles have gone out, and according to the words of Rabbi Shimon, when fire goes out on most of them (see Talmud Zevakhim 106a). But the Halakha is not according to Rabbi Shimon.
+
+Chapter 13
+
+
+
+Mishnah 1
+
+השוחט –[He who ritually slaughters] Holy Things outside [of the Temple courtyard] and offered them up outside [the Temple courtyard]. In one act of forgetfulness [inadvertently]. He is liable [for a sin-offering] for the ritual slaughtering and he is liable [for a sin-offering] on the offering up, for they are two essential parts of the sin for both of them are written [in the Torah] (Leviticus 17:3): “[if anyone of the house of Israel] אשר ישחט/slaughters [an ox or sheep of goat in the camp, or does so outside the camp],” and (Leviticus 17:8): “[If anyone of the house of Israel or of the strangers who reside among them] אשר – יעלה /offers [a burnt offering or a sacrifice].”
+כיון שהוציאו פסלו –[because he took it outside, he has invalidated it] but nevertheless, he is liable. And the same law applies to the individual who slaughters it outside [the Temple courtyard] and offers it up outside [the Temple courtyard]. And Rabbi Yossi Haglili said to you, just as the person who slaughters it inside [the Temple courtyard] and offered up outside [the Temple courtyard] for he had a period of time when it was fit for use, shall you say to the person who slaughters it outside [the Temple courtyard] and offers it up outside [the Temple courtyard] that he didn’t have a period of time when it was fit for use? But the Halakah is not according to Rabbi Yossi Haglili.
+
+Mishnah 2
+
+טמא שאכל כו' – because Rabbi Yossi Haglili and the Rabbis disagree on both of them and these two disputes are similar to each other, they taught them [in the Mishnah] together.
+רבי יוסי הגלילי אומר וכו' – when the body became ritually defiled and afterwards the meat became ritually defiled, no one disagrees that he is liable for extirpation. What they do dispute is when the meat [first] becomes ritually defiled and afterwards the body becomes defiled. The Rabbis have an inclusive prohibition (i.e., an exception to the principle that one prohibition does not take effect upon another; the second prohibition takes effect if it is a more comprehensive prohibition), for since the prohibition of the Levitical uncleanness of the body occurs upon it, it also prohibits the pure meat that was permitted from the outside, it also occurs even on the ritually impure meat, and even though it was continually prohibited, in order to make him liable even because of the Levitical uncleanness of the body. But Rabbi Yossi Haglili does not hold that one prohibition can take a legal hold where another prohibition already exists (i.e., you can punish, or impose sacrificial expiation only for the first one) with a comprehensive prohibition, and the prohibition of ritual defilement of the body does not occur on the prohibition of the ritual defilement of the meat. But the Halakha is not according to Rabbi Yossi Haglili.
+והטהור שאכל טמא פטור – from extirpation. But he endures forty [minus one] lashes because of (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten; [it shall be consumed in fire. As for other flesh, only he who is pure may eat such flesh].”
+שאינו חייב אלא על טומאת הגוף – as it is written (Leviticus 7:20): “ [But the person who], in a state of impurity, [eats flesh from the LOD’s sacrifice of well-being,] that person shall be cut off from his kin,” This verse is speaking of Levitical uncleanness of the body.
+
+Mishnah 3
+
+שהשוחט להדיוט כו' - a person who ritually slaughters Holy Things outside [the Temple courtyard] for consumption by an ordinary person [as opposed to for God alone], is liable.
+המעלה בחוץ – for the needs of an ordinary person, is exempt because of offering it up outside [the Temple courtyard]. For regarding ritual slaughter, it is written (Leviticus 17:4): “[And does not bring it to the entrance of the Tent of Meeting to present it as an offering to the LORD, before the LORD’s Tabernacle,] bloodguilt shall be imputed to that man, [he has shed blood; that man shall be cut off from among his people],” even a person who does ritual slaughter for a person. And regarding offering it up, it is written (Leviticus 17:9): “[and does not bring it to the entrance of the Tent of Meeting] to offer it to the LORD, [that person shall be cut off from his people],” he is not liable when he offers it up outside [the Temple courtyard] until he should intend it to be for God.
+ושחטו פטורים – as it is written (Leviticus 17:4): “ דם יחשב לאיש ההוא/bloodguilt shall be imputed to that man – האיש ההוא" ,” one person and not two.
+והעלוהו חייבין – as it is written (Leviticus 17:8): “[Say to them further:] If anyone/איש איש of the house of Israel ]or of the strangers who reside among them[ אשר יעלה/offers a burnt offering or sacrifice,” for the inference does not teach us "איש איש"/if anyone – other than to include two who took hold of a limb and offered it up, that they are liable.
+העלה – and it became known to him.
+וחזר והעלה – from the same animal itself, he is liable [for a sin offering] for each and every time.
+עד שיעלה לראש המזבח – as it is written (Genesis 8:20): “Then Noah built an altar to the LORD [and, taking of every pure animal and of every pure bird, he offered burnt offerings on the altar],” so we see even the temporary altar of an individual that is outside is not offering up without an altar.
+אפילו העלה על הסלע – as it is written (Leviticus 17:6): “that the priest may dash the blood against the altar of the LORD at the entrance of the Tent of Meeting [to offer it to the LORD, that person shall be cut off from his people],” but not at the altar of a temporary personal altar. And it is written in the portion of one offering outside [the Temple courtyard]. But the Halakha is according is according to Rabbi Yossi.
+
+Mishnah 4
+
+שהיה פסולן בקדש – as for example (see Tractate Zevakhim, Chapter 9, Mishnah 2), a sacrifice kept overnight or goes forth [from its proper bounds or it was slaughtered [with the intention to burn the sacrificial parts or to eat the flesh] outside of its proper time or outside of its proper place, since inside , if they were inside [the Temple courtyard], if it went up, it should not go down, we call it that that has been accepted inside but he is liable for it outside, as it is written (Leviticus 17:9): “[And does not bring it to the entrance of the Tent of Meeting] to offer it to the LORD/לעשות אתו לה', [that person shall be cut off from his people],”all that is offered/done for God, we are liable for outside [of the Temple courtyard], but all that is not offered/done for God, we are not liable for it outside [the Temple courtyard].
+המעלה כזין מן העולה ומאימורין – half an olive’s bulk from this (i.e., the burnt offering) and half an olive’s bulk from that (i.e., the sacrificial parts offered on the altar).
+חייב – for all of it is a sacrifice burned entirely.
+הלבונה – of the meal-offering of the free-will offering.
+והקטורת – of each day, half of it in the morning and half of it at twilight.
+ומנחת כהנים – a sacrifice which is burned entirely and appropriate for offering up like a fistful of the meal-offering of an Israelite. But the remnants of the meal-offering of an Israelite are not liable on their being brought up outside [the Temple courtyard].
+מנחת כהן משיח – one-tenth of an Ephah which he brings on each day.
+כזית – which is the measurement of the incense.
+עד שיקריב את כולו – because he (i.e., Rabbi Eliezer) holds that all which make the sacrifice permissible for enjoyment invalidate that which is lacking/wanting, and all the time that all of them were not offered the incense does not fulfill their owners’ spiritual obligation. But according to the Rabbis, these also is their burning on the altar/rising in smoke with an olive’s bulk, where all of it exists and they were not lacking prior to the burning on the altar.
+ושייר מהן וכו' חייב – for behold through this the burning on the altar/letting rise in smoke is completed/
+שחסרו כל שהן – prior to the burning on the altar through loss or burning, they were invalidated by their missing parts, as it is written (Leviticus 2:3): “And the remainder of the grain offering [shall be for Aaron and his sons, a most holy portion from the LORD’s gifts],” except for that which was missing, or that a handful was missing prior to the burning on the altar.
+
+Mishnah 5
+
+המקריב קדשים ואימוריהן – that he sacrificed the meat and those [unsevered] portions of the sacrifice offered on the altar attached to it, he is liable because of the portions of the sacrifice offered on the altar. But we don’t say that the meat interposes between the portions of the sacrifice offered on the altar and the fire, and that what he intended to be inside is not offering on the altar, for he All-Merciful stated (Leviticus 1:8): “[And Aaron’s sons, the priests, shall lay out the sections, with the head and the suet,] on the wood that is on the fire,” and the person who offers it outside [the Temple courtyard] would not be liable. We did not say this because something that is one type mixed with something of the same type does not interpose.
+מנחה שלא נקמצה – is not appropriate inside. Therefore, the person who offers it up outside is exempt.
+קמצה וחזר קומצה לתוכה. והקריבה בחוץ חייב – and in a similar manner to it inside, it is fit/appropriate, as it is taught in [the chapter] “He who takes a handful of meal-offering/הקומץ את המנחה” (i.e., Tractate Menahot, Chapter 3, Mishnah 3): “[If] the handful was mixed up with residue, or with the residue of his fellow, he should not offer it up/נתערב קומצה בשיריה לא יקטיר,” but if he did offer it up, it is acceptable.
+
+Mishnah 6
+
+הקומץ והלבונה – of the free-will meal offering. Both of them (i.e., the fistful of the meal offering and the frankincense) permit the residue for consumption, therefore Rabbi Eleazar exempts for he requires the burning on the altar everything that is permitted.
+אחד בפנים – first and afterwards the second outside, he is liable, for this completed it, and through it everything was dependent.
+שני בזיכי לבונה – permits the [twelve] shewbread [loaves].
+מי החג – that were filled for the sake of the water libations on the holiday of Sukkot, if he offered up the libation outside, he is liable for he (i.e., Rabbi Eleazar) holds that the water libations on the Festival [of Sukkot] is according to the Torah, therefore, he is liable by making the offering outside, but the Halakha is not according to Rabbi Eleazar in this entire Mishnah and the water libation on the Festival [of Sukkot] is not from the Torah, but rather it is a usage dating from Moses as delivered from Sinai (i.e., a traditional interpretation of a written law).
+שירי הדם שהקריבן בחוץ חייב (of sin-offerings of the inner altar) – we are speaking of the residue of the blood of the inside, and he (i.e., Rabbi Nehemiah) holds that the residue of the blood prevent them, therefore, it is an act of Divine service that one is liable for outside [the Temple courtyard], but with the residue of the blood of the outer altar, Rabbi Nehemiah agrees that there are no other than for the Mitzvah, but not to be indispensable, therefore, he who sprinkles them outside is certainly exempt. But the Halakha is not according to Rabbi Nehemiah.
+
+Mishnah 7
+
+מלק בחוץ – it is an un-slaughtered animal carcass, for there is no pinching of the head other than inside [the Temple courtyard], therefore he exempt on his offering/bringing it up on the altar outside, and if you should say, but aren’t all that are offered up outside are disqualified through their being taken outside, and similar a person who performs a ritual slaughter outside [of the Temple courtyard] is invalid and they are liable on its being offered on the altar, there the All-Merciful includes it but regarding the matter of the rest of invalid things, we require that it is accepted inside.
+שחט בחוץ והעלה בחוץ חייב – even on the bringing up/offering on the altar. For all who are liable on its ritual slaughter outside [of the Temple courtyard] if he went back in and he or someone else brought them up/offered them, he is liable [on the ritual slaughter and on offering it up].
+נמצא דרך הכשרו בפנים – In the Gemara it states (i.e., Tractate Zevakhim 111b, that it teaches that the manner of his liability by performing it inside [i.e., the Temple courtyard] exempts him outside [the Temple courtyard], and the manner of his liability by performing it outside, exempts him inside [the Temple courtyard. As for example, if he slaughtered the bird/fowl inside [the Temple courtyard] and offered it up outside [the Temple courtyard], he is exempt. If he slaughtered it outside [the Temple courtyard] and offered it up outside [the Temple courtyard], he is liable. If he pinched the head [of the bird] inside [the Temple courtyard] and offered it up outside, he is liable. If he pinched the head [of the bird] outside [the Temple courtyard] and offered it up inside [the Temple courtyard], he is exempt. It is found, that the place where he is made liable on his offering it up, if the first Divine service was performed in side, as for example with the pinching of the head that was done inside [the Temple courtyard], he is exempt for his offering it up, if the pinching of the head was done outside [the Temple courtyard]. But a person who becomes liable on his offering up, if the first Divine service was performed outside, like with the ritual slaughtering, he is exempted inside, if the animal was slaughtered inside and offered up outside.
+רבי שמעון אומר כו' – the matter of the first Tanna/teacher is deficient and should be read as follows: And similarly, a person who slaughters an animal at night inside [the Temple courtyard] and offers it up outside [the Temple courtyard] is exempt, that it is not accepted inside, as it is written (Leviticus 19:6): “It shall be eaten on the day you sacrifice/ביום זבחכם,” but not at night, and it is found that the animal offering is invalid, and therefore he is not liable for his offering it up But if he did not slaughter outside [the Temple courtyard] at night but offered it up outside at night, he is liable, because since the ritual slaughter was at night outside the Temple courtyard, it was kosher/fit, therefore, he is liable for two things – on the ritual slaughter and on the offering up. But Rabbi Shimon disputes this and states: “Any act for which they are liable [when it is done] outside, for the like act are they liable [when it is done] inside and when one offered it up outside, except for him who slaughters inside and offers up [the bird offering] outside.” כל שחייבין עליו בחוץ חייבין על כיוצא בו בפנים שהעלהו בחוץ – that is to say, just as when the person who performs the ritual slaughter outside at night and the one who offers it up outside is liable, so also if he performed the ritual slaughter inside at night and offered it up outside, he is liable for the offering up [of the sacrifice], except for one who slaughters the bird/fowl inside and offered it up outside [the Temple courtyard] that he is exempt even though that if he performed the ritual slaughter and offered it up outside [the Temple courtyard], he is liable. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 8
+
+נתן בחוץ וחזר ונתן בפני חייב – it is a simple matter, and because of the concluding clause [of the Mishnah], it brought it, if he [first] placed it outside [the Temple courtyard] and then in return placed it inside [the Temple courtyard], he does not place outside [the Temple courtyard] anything other than the residue of the blood, he is liable. But our Mishnah is according to Rabbi Nehemiah who holds that the residue is indispensable/invalidates an act by omission. But it is not the Halakha.
+שניהן בחוץ חייב – the first, if he didn’t have any knowledge of it in the meantime [by fact that he sprinkled the blood from two cups from outside the Temple courtyard], he is liable for two [violations].
+אחד בפנים – and afterwards, the second [sprinkling] was done outside, he is exempt. For even according to Rabbi Nehemiah who held that one cup removes its fellow consecrated cup from its purpose to be spilled a cubit, therefore, even that is not residue.
+הפנימי מכפר – to make the animal sacrifice fit. For the blood that is sprinkled outside [the Temple courtyard] first did not make what had remained something similar to it.
+שתיהן בחוץ חייב – on each of them, for at the time of the ritual slaughter, each one was appropriate [to be offered] inside [the Temple courtyard].
+אחת בפנים – and the second afterwards outside [the Temple courtyard], he is exempt, for this is a sin-offering where its owners had been expiated , but for death it (i.e., the second one) goes and is not accepted inside [the Temple courtyard].
+חייב על החיצונה – for it is appropriate [only] inside [the Temple courtyard] and he offers up whichever of them that he wishes.
+כשם שדמה פוטר את כשרה – from [the law of] religious sacrilege, [for the sprinkling/tossing of the blood removes the meat of the Holy of Holies from religious sacrilege that gave it] a time of permission for the Kohanim [to consume it].
+כך הוא פוטר את בשר חברתה (so it renders the meat of its fellow free) – and even though it is invalidated [and it refers to when I slaughter both of them inside the Temple courtyard]. And it comes to ell us here that where both of them are placed, and someone comes first and sprinkles the blood of the first one, he renders the meat of its fellow free because of the sin-offering through which its owners were expiated, for we hold that the sin-offerings left to die we don’t benefit from nor commit religious sacrilege.
+
+Chapter 14
+
+
+
+Mishnah 1
+
+פרת חטאת – the red heifer. It is stated there (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place…]. It is for purification.”
+חוץ מגתה (outside of its marked-off space – the phrase also appears in Tractate Parah, Chapter 4, Mishnah 2) – the pile of wood on the altar in the Temple that are arranged like a vat (i.e., marked off space) that they make for it in the place that they slaughter it on the Mount of Olives opposite the entrance of the Temple (i.e., the Hall containing the golden altar). But if he slaughtered it outside of that place, it is invalid. But he is not liable for it because one can slaughter Holy Things outside [the Temple], for the All-Merciful exempted him since it is written (Leviticus 17:4): “and does not bring it to the entrance of the Tent of Meeting [to present it as an offering to the LORD, before the LORD’s Tabernacle, bloodguilt shall be imputed to that man: he has shed blood; that man shall be cut off from among his people.],” but since Scripture was strict to punish him that he did not bring it [to the entrance of the Tent of Meeting], one learns from it that while standing to bring it in [to the entrance of the Tent of Meeting] is what Scripture is speaking about.
+כל שאינו ראוי לבוא – etc. that will not offer a sacrifice in the future.
+
+Mishnah 2
+
+בלא תעשה – since they are worthy to come [before the altar of God] at another time, they do not suffer extirpation, but rather it is a mere negative commandment of (Deuteronomy 12:8): “You shall not act at all as we now act here, [every man as he pleases.”
+תורים שלא הגיע זמנן – [as it is taught in the Mishnah (note: but it is NOT a Mishnah, but rather a Baraita; the Mishnah is found in Tractate Hullin, Chapter 1, Mishnah 5 on 22a) of Tractate Hullin (22b): when their plumage is glittering, they are kosher, but before this they are invalid], for we require large turtle-doves and not small ones.
+ובני יונה שעבר זמנן – small pigeons and not large ones, and they are invalid from the incipient stage of brightening plumage and onward (see Tractate Hullin, Chapter 1, Mishnah 5).
+בלא תעשה – since for they are worthy after the time [for the offering of he sacrifice] there is for them a negative commandment to slaughtered them outside [the Temple courtyard].
+אותו ואת בנו – that he slaughtered one of them (either the parent-bird or the offspring) and he came to offer up the second on the second day, but it is prohibited because of (Leviticus 22:28): “[However, no animal from the herd or from the flock] shall be slaughtered on the same day with its young.”
+מחוסר זמן (an offering that cannot be offered because the time for it be offered has not yet arrived (i.e., for an animal not yet eight days old, or a peace-offering is offered before the Temple gates were opened.) – whether it is because it is lacking time in its body that it was not seven days with its mother, or whether the owners are lacking time, as will be explained further (see the next Mishnah). And it is necessary to teach the dispute between Rabbi Shimon and the Rabbis in all of these [three segments of the Mishnah], for it if (i.e., the Mishnah) only mentioned to us regarding animals with a blemish, in that, the Rabbis state because they are repulsive, but turtle-doves and pigeons are not repulsive. I would say that they agree [on this] with Rabbi Shimon. But if it (i.e., the Mishnah) mentioned only turtle-doves and pigeons, because they were not appropriate/eligible and superseded, I would say that Rabbi Shimon agrees with the Rabbis. But if it (i.e., the Mishnah) teaches these two, because of the invalid (i.e., intrinsic) nature of its body, but the parent animal and its offspring which is invalid eternally (i.e., as a result of an accident of time), they would bring them, I would say that the Rabbis agree with Rabbi Shimon, hence it is necessary, but the Halakha is not according to Rabbi Shimon (see Tractate Zevakhim 114a).
+
+Mishnah 3
+
+הזב והזבה – whose sacrifices were offered outside, within the days of their counting [of seven days] (see Leviticus 15:13-15 for the ZAV and 28-30 for the ZAVAH)
+והיולדת – (Leviticus 12:6): “On the completion [of her period of purification, for either son or daughter].”
+פטורין – they are not accepted, neither for an obligatory offering nor for a free-will offering.
+ואשמן – in the Gemara (Tractate Zevakhim 114b) an objection is raised: a ZAB (i.e., a man with a flux) and a ZAVAH (i.e., a woman with a flux) and a woman in childbirth are these subject to guilt-offerings? And it responds (in the name of Ze’iri): Include a leper among them (i.e., a guilt-offering is mentioned only in connection with the leper, who is also enumerated), that the leper brings a guilt-offering.
+עולותיהן ושלמיהן – In the Gemara (Tractate Zevakhim 114b): And are these subject to peace-offerings? And the Gemara responds [in the words of Zei’ri]: The Tannaim [explicitly] included it (i.e., Nazirites), for a Nazirite brings a peace-offering.
+בחוץ חייבין – for they are accepted inside as a free-will offering for their own sakes after they sacrificed their sin-offerings and the leper his guilt-offering.
+מבשר חטאת מבשר אשם כו' - for all of these are consumed by the Kohanim and are not offered on the altar, for the All-Merciful stated (Leviticus 17:8): “[If anyone of the House of Israel or of strangers who reside among them] offers a burnt offering or a sacrifice,” just as a burnt-offering which is offered on the altar, so also everything is offered on the altar.
+מבשר קדשי קדשים – the lambs for Atzeret/Shavuot which are the peace-offerings for the community and they have the law of the Highest Holy Things (see Tractate Zevakhim, Chapter 5, Mishnah 5).
+היוצק – [the person who pours] the oil on the meal offering.
+הבולל. הפותת – the person who mixes the meal offering in oil. And who breaks the meal-offering cakes into pieces.
+המניף. המגיש – who waves the meal offering that requires waving And who brings it near outside. The meal-offering requires bringing it near inside in the southwestern corner [of the altar], as it is written (Leviticus 2:8): “[When you present to the LORD a grain offering, etc….it shall be brought to the priest who shall take it up to the altar.”
+המסדר – the shewbread on the table.
+פטור – for Scripture states (Leviticus 17:8): “[If anyone of the house of Israel or of the strangers who reside among them] offers a burnt-offering or a sacrifice,” just as bringing it up/offering is the conclusion of the Divine Service, so also anything which is the conclusion of the Divine Service, excluding those [actions] where none of them is the conclusion of the Divine Service.
+אין חייבין עליו משום זרות – if a non-Kohen (i.e., literally, “foreigner”) performed one of these actions of Divine Service, as for example, mixing he meal offering in oil or breaking the meal-offering cake into pieces, etc. and similarly, someone who is ritually impure, or someone who is lacking the appropriate clothing, or someone whose hands and feet are not washed, is not liable for death even though he invalidated that thing in which was engaged in Divine Service.
+
+Mishnah 4
+
+והעבודה בבכורות – as it is written (Exodus 24:5): “He designated some of the young men among the Israelites, [and they offered burnt offerings and sacrificed bulls and offerings of well-being to the LORD], these are the first-born that the Divine Service was upon them.
+משהוקם המשכן נאסרו הבמות – as it is written (Leviticus 17:4): “and does not bring it (i.e., ox, sheep or goat in the camp) to the entrance of the Tent of Meeting [to present it as an offering to the LORD,” it follows that the prohibition depends upon the Tent of Meeting. But particularly for the Israelite, the improvised altars were forbidden, but heathens are permitted to offer up [sacrifices] to Heaven in any place, and even at this time. But it is prohibited for an Israelite to be their agents to offer up [sacrifices] or to assist them. But to instruct them in the order of the offering of sacrifices is permitted.
+
+Mishnah 5
+
+באו לגלגל – there wasn’t a Temple there, but rather just the curtains/tent-cloth of the Tabernacle of the wilderness.
+הותרו הבמות – for the All-Merciful stated (Leviticus 17:3-4): [if anyone of the house of Israel] slaughters [an ox or sheep or goat] in the camp,…and does not bring it to the entrance of the Tent of Meeting,” excluding Gilgal, where there was [no longer] a camp there, for the camps were abolished and the people began to be scattered throughout the Land [of Canaan/Israel]. And for this reason, also, lesser Holy Things are eaten in any place, for there wasn’t there a camp like there was in the wilderness.
+
+Mishnah 6
+
+באו לשילה נאסרו הבמות – as it is written (Deuteronomy 12:9): “because you have not yet come to the allotted haven,” it follows that when they would come to the מנוחה/the haven,” the improvised altars would be prohibited. But this “haven” is Shiloh, where there was there a haven/rest, where they did not travel from one place to another like in the wilderness (i.e., during the forty-years of wandering).
+בית של אבנים מלמטה ויריעות מלמעלה – as it is written (I Samuel 1:24): “she (i.e., Hannah) brought him (i.e., Samuel) to the House of the LORD at Shiloh,” so we see that it was a “house”, and it is written (Psalm 78:60): “He forsook the tabernacle of Shiloh, [the tent He had set among men,]” so we see that it was of curtains, teaching that there was no ceiling, but rather a house of stones from below and curtains from above.
+ומעשר שני בכל הרואה – but above, it (i.e., the Mishnah in Mishnayot 4-5 of this chapter) does not teach about the Second Tithe, because all fourteen years that they were in Gilgal, they (i.e., the Israelites) were not obligated in the tithes until they conquered and divided up [the land]. And [the words] בכל הרואה/within sight of [Shiloh] , that is in every place where they see Shiloh from there, as Scripture states (Deuteronomy 12:13): “Take care not to sacrifice your burnt offerings in any place you like” (in Hebrew – בכל – מקום אשר תראה ). In every place that you can see, you don’t bring them up, but you do eat [of them] in every place you can see.
+
+Mishnah 7
+
+באו לנוב ולגבעון – when Shiloh was destroyed at the end of three-hundred and seventy years minus one (i.e., 369 years), when the Sanctuary was there, and the Ark was taken in the days of Eli [the priest, at the time when Samuel had been serving him], they came to Nob [for thirteen years], but Nob was destroyed during the days of [King] Saul (see First Samuel, Chapter 22, verses 17-19) and they came to Givon. And all the days of Nob and Givon were fifty-seven years, and all that time, the Bamot/platforms/improvised altars (i.e., name of legitimate altars prior to, and of the illegitimate after, the establishment of a century sanctuary - at Shiloh – and of the Temple at Jerusalem) were permitted, for the All-Merciful stated regarding the prohibition of the improvised altars (Deuteronomy 12:9): “Because you have not yet come to the allotted haven/אל – המנוחה ואל – הנחלה [that the LORD your God is giving you].” מנוחה – is Shiloh, נחלה – is Jerusalem, but Scripture did not did not divide them other in order to provide a permission for improvised altars whether in this or that period.
+קדשי קלים בכל ערי ישראל – and the same law applies to the Second Time, for Scripture made an analogy between them, as it is written (Deuteronomy 12:17): “You may not partake in your settlements of the tithes of your new grain [or wine or oil, of the firstlings of your herds and flocks,] or any of the votive offerings that you vow.” At the time when the lesser Holy Things require being brought to the Place (i.e., the Sanctuary), at the time when the lesser Holy Things [are brought] throughout the cities of Israel, even the Second Tithe is within all the cities of Israel (after the conquest and the division of the Land.
+
+Mishnah 8
+
+והיא היתה נחלה – that is stated in the Torah (Deuteronomy 12:9): “because you have not yet come to the allotted haven,” that implies that when they would come to the “allotted haven,” the improvised altars would be prohibited.
+
+Mishnah 9
+
+הרי אלו בעשה – (Deuteronomy 12:11): “then you must bring everything [that I command you to the site where the LORD our God will choose to establish His name] your burnt-offerings [and other sacrifices, your tithes and contributions, and all the choice votive offerings that you vow to the LORD].,” that implies [there] but not at the temporary altars, and the prohibition is inferred from a positive commandment is a positive commandment [and its law is like a positive commandment]. Alternatively, the positive commandment of (Leviticus 17:5): “that they may bring them before the LORD, [to the priest, at the entrance of the Tent of Meeting, and offer them as sacrifices of well-being to the LORD],” and the negative commandment of (Deuteronomy 12:13): “Take care not to sacrifice your burnt offerings [in any place that you like],” and “every place”/"כל מקום" that is stated [in this verse], [the words]"השמר"/ “take care,” "פן"/not and "אל" /”do not” is not anything other than a negative commandment.
+ואין חייבין עליהם כרת – because he dedicated them at the time when the temporary altars were permitted, that the person offering the sacrifice outside [the Temple courtyard] is not liable for extirpation other than on a sacrifice that if he offered it outside at the time he dedicated it, he would be liable similar to the wilderness, for extirpation is written regarding thoses who slaughtered it outside [of the Tabernacle], it is written (Leviticus 17:7): “[and that they offer their sacrifices no more to the goat-demons after whom they stray.] This shall be to them a law for all time, [throughout the ages,” “that shall be to them,” but not another to them.
+הקדישן בשעת איסור הבמות – from that time, we call them: (Leviticus 17:5): “that they may bring them before the LORD,” but since he waited until he was not able to fulfill it, the positive command was nullified through him, but there is no negative command nor extirpation, for the warning and the punishment at the time of the offering is written, but surely the temporary altars were permitted.
+
+Mishnah 10
+
+ואלו קדשים קרבין במשכן – as for example at the time that Gilgal, Nov and Givon was where the Tabernacle was and the improvised altars were permitted. These Holy Things needed to be offered in the Tabernacle but not at an improvised altar.
+קדשים – those undefined/not explicitly stated things were sanctified for the Tabernacle, and what were they – the community sacrifices.
+קרבנות יחיד – that were undefined for the improvised altars.
+קרבנות יחיד שהוקדשו למשכן – that he specified at the time of their sanctification on the conidition to offer them to the Tabernacle.
+ואם הקריבן בבמה פטור – from warning and from punishment, for the improvised altars were permitted. But however, it is prohibited to change, as it is written (Deuteronomy 23:24): “You must fulfill what has crossed your lips [and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth].”
+במות צבור – Gilgal and Nob and Givon.
+סמיכה – as it is written (Leviticus 1:2-3): “[for acceptance in his behalf] before the LORD. He shall lay his hand [upon the head of the burnt offering],” for there os no laying of his hand on an improvised altar.
+שחיטת צפון – as it is written (Leviticus 1:11): “[It shall be slaughtered] before the LORD on the north side of the altar,” but there is no “north side” in an improvised altar.
+ומתן סביב – two gifts which are four, as it is written regarding them (Exodus 29:20): “and dash the rest of the blood against every side of the altar round about,” but not on an improvised altar.
+תנופה – as it is written ((Leviticus 7:30; 10:15; 14:12 and other places) “as an elevation offering before the LORD,” and there is no waving on an improvised altar.
+והגישה – as it is written (Leviticus 2:8): “[it shall be brought to the priest] who shall take it up to the altar,” and there is no bringing it with an improvised altar.
+מנחה בבמה – for Scripture states (Leviticus 17:5): “This is in order that the Israelites may bring the sacrifices which they have been making in the open – that they may bring them before the LORD, to the priest, at the entrance of the Tent of Meeting, and offer them as sacrifices of well-being to the LORD,” that sacrifices are brought on an improvised altar but not meal-offerings.
+כיהון – as it is written (Leviticus 17:6): “that the priest may dash the blood against the altar of the LORD,” the altar requires a Kohen but an improvised altar does not require a Kohen.
+ובגדי שרת – for since there is no need for a Kohen, there is no place for wearing garments of ministry, that regarding the wearing garments of ministry it is written (Exodus 29:30): “[He among his sons] who becomes priest [in his stead, who enters the Tent of Meeting to officiate within the sanctuary,] shall wear them seven days.”
+וכלי שרת – and regarding the utensils of ministry, it is written (Exodus 28:43): [They shall be worn by Aaron and his sons when they enter the Tent of Meeting or when they approach the altar] to officiate in the sanctuary,”and not an an improvised altar.
+וריח ניחוח – limbs that had been roasted and offered on the altar, they don’t have with them “of pleasing odor to the LORD”, and specifically on the altar, as it is written (Leviticus 1:13): “It is burnt offering, a gift, of pleasing odor to the LORD.,” but on an improvised altar, even if he roasted them and offered them on the altar there is nothing in this.
+ומחיצת דמים – the red line to distinguish between the lower blood and the upper blod, but there is no red line in the improvised altar, as it is written (Exodus 27:5):”[Set the mesh below, under the ledge of the altar,] so that it extends to the middle of the altar,” but not in an improvised altar.
+רחוץ ידים ורגלים – as it is written (Exodus 30:20): “When they enter the Tent of Meeting they wash with water,” but not in an improvised altar.
+הזמן – if he intended regarding the sacrifice to consume it outside of I ts appropriate time.
+והטמא – even though the foreigner (i.e., non-Kohen) is fit to offer it on an improvised altar, an impure person does not offer on an improvised altar.
\ No newline at end of file
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+Bartenura on Mishnah Zevachim
+ברטנורא על משנה זבחים
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה זבחים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כל הזבחים שנזבחו שלא לשמן.</b> כגון שנשחטה עולה לשם שלמים:
+<b>כשרים.</b> ויזרוק דמן ויקטיר אמוריהן לשמן. דבקדושתייהו קיימו ואסור לשנויי בהו:
+<b>אלא שלא עלו לבעלים לשם חובה.</b> וצריך להביא אחר לחובתו או לנדרו וישחטנו לשמו. דאמר קרא (דברים כ״ג:כ״ד) מוצא שפתיך תשמור ועשית כאשר נדרת לה׳ אלהיך נדבה, אם נדבה אינו נדר, ואם נדר אינו נדבה, אלא הכי קאמר, אם כמה שנדרת עשית שנשחט לשם נדר ולשם הבעלים, יהא נדר ויצא הבעל ידי חובת נדרו. ואם לאו, שלא נשחט הזבח לשם בעלים, יהא נדבה, כלומר כשר הוא כאילו הביאו לנדבה, אבל לא יצא ידי נדרו, שלא עלה לבעלים לשם חובה. ודוקא קרבן יחיד שיש לו בעלים, אבל קרבנות צבור שנשחטו שלא לשמן, עלו לצבור לשם חובה, שהשחיטה מושכתן למה שהן ראויין לו. ודוקא כששחטן בפירוש שלא לשמן, אז אמרינן דלא עלו לבעלים לשם חובה. אבל שחטן סתם, עלו לבעלים לחובה:
+<b>חוץ מן הפסח.</b> דבפסח כתיב (שם טז) ועשית פסח, עד שיהו כל עשיותיו לשם פסח, ועוד כתיב (שמות י״ב:כ״ז) ואמרתם זבח פסח הוא, שתהא זביחה לשם פסח, והנהו תרי קראי, חד לפסול אם נעשה שלא לשם פסח, וחד לפסול אם נעשה שלא לשם בעלים:
+<b>וחטאת.</b> דבחטאת נמי כתיבי תרי קראי, כתיב (ויקרא ד׳:כ״ה) ושחט אותה, לחטאת, שתהא שחיטה לשם חטאת, וכתיב (שם) ולקח הכהן מדם החטאת, עד שתהא קבלת הדם וזריקתו לשם חטאת, וכפר עליו הכהן, עליו ולא על חברו, דהיינו שתהא לשם בעלים. מחטאתו אשר חטא, שתהא לשם אותו החטא. ולא אמרן דחטאת שלא לשמו פסול, אלא כששחטו לשם קדשים אחרים, אבל שחט לשם חולין, כשר, ולא עלה לבעלים לשם חובה, דכתיב (שם כב) ולא יחללו את קדשי בני ישראל, קדשים מחללין קדשים, ואין חולין מחללין קדשים:
+<b>הפסח בזמנו.</b> פסול שלא לשמו כל זמן שחיטתו, דהיינו מחצות היום של ערב פסח עד הערב. אבל קודם לכן ואחר מכן, קיימא לן פסח בשאר ימות השנה שלמים הוי. וכל דינו כשלמים:
+<b>אף האשם.</b> כדמפרש טעמא ואזיל, החטאת באה על החטא וכו׳ וכתיב כחטאת כאשם. ורבנן סברי, חטאת דכתיב ביה מיעוטא, פסול. אשם דלא כתיב ביה מיעוטא, כשר. ואם תאמר, אשם נמי כתיב ביה אשם הוא, האי, לא נאמר אלא לאחר הקטרת אימורין. ואם בא למעט שלא לשמו דפסול, קודם הקטרת אימורין היה צריך לכתבו. ואין הלכה כר׳ אליעזר:
+
+Mishnah 2
+
+<b>הנשחטים לשם פסח.</b> כל שאר זבחים שנזבחו בארבעה עשר בניסן לשם פסח. פסולים. וכן שנזבחו לשם חטאת בכל זמן, פסולים. כי היכי דאינהו פסולים לשם אחרים. ופליג אתנא קמא דמתניתין דאמר כל הזבחים שנזבחו שלא לשמן כשרים. ואמר איהו, ובלבד שלא ישחטם לשם פסח ולא לשם חטאת:
+<b>שמעון אחי עזריה.</b> נקרא כן, על שם שעזריה עסק בפרקמטיא והיה מספק צרכי שמעון אחיו שהיה עוסק בתורה, והתנו ביניהם שיהא חלק לעזריה בשכר תלמודו של שמעון:
+<b>שחטן.</b> לשאר זבחים:
+<b>לשם גבוה מהן.</b> כדמפרש ואזיל. כשרים:
+<b>לשם נמוך מהן.</b> לשם זבח שהוא פחות מהן בקדושה:
+<b>פסולים.</b> דכתיב (ויקרא כ״ב:ט״ו) ולא יחללו את קדשי בני ישראל את אשר ירימו לה׳, במורם מהם אין מתחללים, בנמוך מהם מתחללים. ואין הלכה כר׳ יוסי בן חוני, ולא כשמעון אחי עזריה:
+<b>בכור ומעשר בהמה.</b> בהמה. נמוכין משלמים, מפני שהשלמים טעונים מתן ארבע, כלומר שתי מתנות שהן ארבע, וסמיכה ונסכים, ותנופת חזה ושוק. משא״כ בבכור ובמעשר דדמן טעון מתנה אחת, ואין סמיכה ונסכים נוהגת בהן, ולא תנופת חזה ושוק:
+
+Mishnah 3
+
+<b>רבי יהושע מכשיר.</b> דחשיב ליה כפסח בשאר ימות השנה, הואיל ואין זמנו עד בין הערבים:
+<b>בן בתירא פוסל.</b> הואיל ומקצת היום ראוי, הוה ליה כפסח בזמנו. והלכה כן בתירא:
+<b>שבעים ושנים זקן.</b> להודיעך שבישיבה אחת היו יושבים וכולן הורו כאיש אחד, לכך תני זקן ולא תנא זקנים:
+<b>כל הזבחים הנאכלים.</b> אבל עולה לא:
+<b>ולא הוסיף בן עזאי.</b> על דברי חכמים לפסול חוץ מפסח וחטאת, אלא עולה:
+
+Mishnah 4
+
+<b>קבל והלך וזרק.</b> או או קתני. ששחטו שלא לשמן, או קבל הדם במזרק, או הוליך הדם למזבח, או זרק. כל אחת מארבע עבודות הללו שעשה שלא לשמן, בפסח ובחטאת, פסל. ובשאר זבחים, לא עלו לבעלים לשם חובה. ואפילו עשה אחת מארבע עבודות הללו לשמן ושלא לשמן יחד, בין שהקדים מחשבת לשמן למחשבת שלא לשמן בין שהקדים מחשבת שלא לשמן למחשבת לשמן, בכל ענין פסול:
+<b>אבל אפשר שלא בהלוך.</b> הלכך לא חשיבא למפסל. וחכמים אומרים, אף על גב דאפשר שלא בהלוך, מחשבה פוסלת בה. דעבודה שאפשר לבטלה שמה עבודה, והולכת הדם עבודה היא, שהרי פסולה בזר, דכתיב ושחט והקריבו בני אהרן הכהנים, מקבלה ואילך מצות כהונה:
+<b>המהלך במקום שהוא צריך להלך.</b> הולכה זו, מחשבה פוסלת בה. כיצד, קבלו בחוץ להלן מן המזבח והכניסו בפנים, שקירבו לצד המזבח, זהו הלוך שצריך להלך, ומחשבה פוסלת בו. קבלו בפנים סמוך למזבח והוציאו לחוץ, זהו הלוך שאינו צריך, ואין מחשבה פוסלת בו. חזר והכניסו, זהו הלוך הצריך. ואין הלכה כר׳ אלעזר ולא כר׳ שמעון:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כל הזבחים שקבל דמן זר.</b> שאינו כהן, פסול. דכתיב (ויקרא כ״ב:ב׳) וינזרו מקדשי בני ישראל ולא יחללו, למד על הזר שעבד, שחלל את הקדשים:
+<b>אונן.</b> מי שמת לו אחד מן הקרובים שהוא חייב להתאבל עליהם, כל יום המיתה קרוי אונן, ואסור לאכול בקדשים. ואם עבד חילל. חוץ מכהן גדול שהוא מקריב אונן:
+<b>טבול יום.</b> שאין טהרתו נגמרת עד שיעריב שמשו, כדכתיב (שם) ובא השמש וטהר:
+<b>ומחוסר בגדים.</b> כהן הדיוט ששמש בפחות מארבעה בגדים. וכהן גדול ששמש פחות משמונה. וכשם שמחוסר בגדים פסול, כך מיותר בגדים פסול. וכן אם היה דבר חוצץ בין בשרו לכתונת או למכנסים, פסול, דרחמנא אמר (שם ו) ילבש על בשרו, שלא יהא דבר חוצץ בין הבגדים לבשרו. הלכך כהן בשעת עבודה לא היה מניח תפילין של יד, לפי שהן חוצצים בין הבגד לבשרו. אבל תפילין של ראש היה מניח, לפי שהן מונחין על שערו שהוא נראה בין ציץ למצנפת:
+<b>ומחוסר כפורים.</b> כגון זב וזבה ומצורע ויולדת שנגמרה טהרתן ולא הביאו קרבנותיהם. ואשכחן דכתב רחמנא ביולדת (שם יב) וכפר עליה הכהן וטהרה, מכלל שעד כאן טמאה היא. והוא הדין לכל שאר טמאים הטעונים קרבן, שהן בטומאתן עד שיביאו כפרתן לענין אכילת קדשים ולבא במקדש:
+<b>ושלא רחוץ ידים ורגלים.</b> לפי שנאמר בקידוש ידים ורגלים חוקת עולם, ונאמר בבגדי כהונה חוקת עולם, מה בגדי כהונה אם עבד מחוסר בגדים פסל, אף אם עבד שלא רחץ ידיו ורגליו פסל. וסדר קידוש ידים ורגלים, לא עומד ולא יושב אלא מוטה, ומניח ידו הימנית על גבי רגלו הימנית וידו השמאלית על גבי רגלו השמאלית, ומשפשף רגליו בידיו בשעה שהוא מקדש. ואינו רשאי לקדש בתוך הכיור עצמו, אלא מן המים שיוצאים ממנו, שנאמר (שמות ל׳:י״ט) ורחצו אהרן ובניו ממנו, ולא בתוכו. וכל המימות כשרים לקידוש. ואפילו שאינן מים חיים:
+<b>וערל.</b> אם עבד פסל. דכתיב (ביחזקאל מ״ד:ט׳) כל בן נכר ערל לב וערל בשר, הקיש ערל לבן נכר, מה בן נכר אם עבד פסל, אף ערל כן:
+<b>יושב.</b> דכתיב (דברים י״ח:ה׳) לעמוד לשרת, שלא יהא שירות אלא מעומד:
+<b>עומד על גבי כלים.</b> הואיל ורצפת העזרה מקדשת, וכלי שרת מקדשין הדבר הנוגע בהן, מה כלי שרת צריך שלא יהא דבר חוצץ בינו לכלי שרת, אך רצפה לא יהא דבר חוצץ בינו לבין הרצפה. ולא מיבעיא כלים שאינן מין בשר דודאי חייצי, אלא אפילו בהמה שהיא מין בשר. ולא מבעיא בהמה שאינה מין אדם, אלא אפילו רגלי חבירו שהן מין אדם חוצצים:
+<b>קבל בשמאל פסל.</b> דכתיב (ויקרא ד׳:כ״ה) ולקח הכהן מדם החטאת באצבעו ונתן, מלמד שלא תהא קבלת הדם ולא נתינה אלא בימין. דכל מקום שנאמר יד או אצבע אינו אלא בימין, דיליף ממצורע דכתיב ביה (שם י״ד) וטבל הכהן את אצבעו הימנית:
+<b>ור״ש מכשיר.</b> סבר מקרא נדרש לאחריו ולא לפניו, הלכך אצבע אונתן דכתיב בתריה קאי, ולא אולקח דכתיב לקמיה. ורבנן סברי מקרא נדרש לפניו ולאחריו, וכי כתיב אצבע אתרווייהו קאי, אלקיחה דלפניו ואנתינה דאחריו. והלכה כחכמים:
+<b>נשפך על הרצפה.</b> שלא נתקבל הדם בכלי:
+<b>ואספו פסול.</b> דכתיב (שם ט״ז) ולקח מדם הפר, מאי מדם הפר, אי סלקא דעתך ואפילו מקצת דם, והא כתיב (שם ד׳) ואת כל דם הפר ישפוך, אלמא צריך שיקבל כל הדם, אלא קרי ביה ולקח דם מהפר, מן הפר יקבלנו ולא מן הארץ. שגורעין אות מתיבה זו ומוסיפין אותה על תיבה אחרת ודורשים אותה:
+<b>נתנו על הכבש שלא כנגד היסוד פסול.</b> ומכל מקום נתכפרו הבעלים. אלא שהבשר אינו נאכל. דאמר רחמנא גבי דם (שם י״ז) ואני נתתיו לכם על המזבח לכפר, כיון שהגיע דם למזבח נתכפרו הבעלים:
+<b>נתן את הנתנים למטה.</b> מחוט הסיקרא שהיה חגור למזבח באמצע. והדמים הנתנין בחמש אמות העליונות שהן למעלה מן החוט נקראים הנתנים למעלה והניתנין בה׳ אמות תחתונות שהן למטה מן החוט, נקראים הנתנים למטה:
+<b>הנתנים בפנים.</b> שדמן טעון הזיה על מזבח הזהב:
+<b>בחוץ.</b> על מזבח החיצון:
+<b>פסול.</b> ואסור באכילה:
+<b>ואין בו כרת.</b> האוכל מבשר הקדשים שנפסל דמו בפסולים הללו, אינו ענוש כרת:
+
+Mishnah 2
+
+<b>השוחט את הזבח.</b> שלמים או שאר הנאכלים:
+<b>כזית מעור האליה.</b> הא קמשמע לן דעור האליה לאו כאליה דמי, והוי מחשב לאכול דבר שדרכו לאכול, ולפיכך פסול. דאי כאליה דמי, הוי מחשב לאכול דבר שדרכו להקטיר ולא היה פסול, כדתנן לקמן בסמוך, לאכול דבר שדרכו לאכול, להקטיר דבר שדרכו להקטיר, פסול:
+<b>ואינו ענוש כרת.</b> האוכל. ואפילו בחוץ, אינו ענוש כרת:
+<b>לאכול את בשרו למחר.</b> הא ליכא לאוקמא בשלמים, אלא בתודה וחטאת. דאילו בשלמים, זמנו הוא. אבל לזרוק דמו או להקטיר אמוריו, אפילו בשלמים הוי למחר חוץ לזמנו:
+<b>פגול וחייבים עליו כרת.</b> האוכלו ואפילו, בזמנו ענוש כרת:
+
+Mishnah 3
+
+<b>השוחט והמקבל והמהלך והזורק.</b> אם כשהוא עסוק באחת מארבע עבודות הללו חשב על הזבח לאכול ממנו דבר שדרכו לאכול דהיינו הבשר, או להקטיר ממנו דבר שדרכו להקטיר דהיינו אימורים, חוץ למקומו, הבשר אסור באכילה, והאוכלו אינו ענוש כרת. ואם חשב על הזבח לאכלו חוץ לזמנו, הזבח פגול, והאוכלו אפילו בתוך זמנו ענוש כרת, דכתיב (ויקרא ז) ואם האכל יאכל מבשר זבח שלמיו ביום השלישי לא ירצה המקריב אותו לא יחשב לו פגול יהיה, ובמחשב לאכול מזבחו ביום השלישי הכתוב מדבר. או אינו מדבר אלא באוכל מזבחו ביום השלישי, אמרת, אחר שהוכשר יחזור ויפסל, בתמיה. ועוד, הרי הוא אומר לא יחשב, במחשבה הוא נפסל ואינו נפסל בשלישי. ומדקאמר קרא האכל יאכל, דרשינן דבשתי אכילות הכתוב מדבר, אחת אכילת אדם דהיינו הבשר, ואחת אכילת מזבח דהיינו האמורין. ועל שתיהן הוא אומר לא יחשב פגול יהיה:
+<b>ובלבד שיקרב המתיר.</b> הדם שהוא מתיר:
+<b>כמצותו.</b> [כאילו היה כשר] שלא יהא בו פסול אחר. אבל אם יש בו פסול מחשבה אחרת, יצא מידי פגול. כדמפרש ואזיל. דגבי פגול כתיב לא ירצה, כדכתיב גבי כשר, לומר לך כהרצאת כשר כך הרצאת פגול. מה הרצאת כשר לא קרי לה הרצאה אלא בזריקה שהיא סוף ארבע עבודות המתירות, אף פגול אינו קבוע, ולעולם הוא תלוי ועומד עד שיזרק הדם שהוא סוף כל המתירין:
+
+Mishnah 4
+
+<b>בשתיקה.</b> בלא מחשבה הפוסלת:
+<b>הפסח והחטאת ששחטן שלא לשמן.</b> מוציאן מידי פגול. אבל שאר זבחים אין שלא לשמן מוציאן מידי פיגול, דהא כשרים הן בשלא לשמן:
+
+Mishnah 5
+
+<b>לאכול כזית בחוץ וכזית למחר.</b> היינו הך דאמרן, אלא דרישא איירי בשתי עבודות, ששחט על מנת לאכול כזית בחוץ, וקבל על מנת לאכול כזית למחר. וכאן בעבודה אחת, ששחט על מנת לאכול כזית למחר וכזית בחוץ:
+<b>ר׳ יהודה אומר כו׳.</b> אכולה מתניתין פליג. דלית ליה דמחשבת שאר פסולים מוציאה מידי פגול, אא״כ קדם פסולו לפגולו. ובעבודה אחת נמי פליג, דאית ליה תפום לשון ראשון. ואין הלכה כר׳ יהודה:
+<b>לאכול כחצי זית ולהקטיר כחצי זית.</b> ושניהן חוץ לזמנו או חוץ למקומו. 
+<b>כשר. שאין אכילה והקטרה מצטרפין.</b> לפסלו. דהכא ליכא שיעורא והכא ליכא שיעורא:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל הפסולין ששחטו שחיטתן כשרה.</b> והוא הדין דאפילו לכתחילה שוחטין. דכתיב (ויקרא א׳:ה׳) ושחט את בן הבקר והקריבו בני אהרן הכהנים את הדם, מקבלה ואילך מצות כהונה, למד על השחיטה שכשרה בזרים ובפסולים. ולא קתני ששחטו דמשמע דיעבד אין לכתחילה לא, אלא,. משום טמאים בלבד, דטמא לכתחילה לא ישחוט, גזירה שמא יגע בבשר. וטמא ששחט בקדשים וכשרים לא משכחת לה, אלא בסכינא אריכא, וכגון שהוא עומד חוץ לעזרה ושוחט הבהמה שבתוך העזרה, דהא שחיטת קדשים בעזרה הויא, ואין טמא נכנס לעזרה. ובנטמא בשרץ, שאינו מטמא את הסכין, דלאו אב הטומאה הוא. או בטמא מת וכגון שבדק קרומית של קנה ושחט בה, אבל בסכין לא, שטמא מת מטמא את הסכין להיות אב הטומאה כיוצא בו, והסכין מטמא את הבשר:
+<b>לפיכך הן פוסלים.</b> את הקרבן במחשבה. הואיל וראויין לעבודה זו, מחשבתן מחשבה ופוסלת:
+<b>וכולן.</b> הפסולים:
+<b>שקבלו את הדם</b> על מנת לאכול ולהקטיר חוץ לזמנו או חוץ למקומו:
+<b>אם יש דם הנפש</b> עוד בבהמה, יחזור הכשר לעבודה ויקבל ויזרוק, והזבח כשר. שאין מחשבתן של אלו פוסלתן בקבלה, לפי שאינן ראוין לה, ואין המחשבה פוסלת אלא במי שראוי לעבודה, ובדבר הראוי, ובמקום הראוי לעבוד, דכתיב (ויקרא ז) המקריב אותו לא יחשב, בראוי להקרבה הכתוב מדבר:
+
+Mishnah 2
+
+<b>יחזיר לכשר.</b> ולא מפסיל במה שנתן אותו לפסול:
+<b>נתנו.</b> פסול:
+<b>על גבי הכבש שלא כנגד היסוד.</b> דהויא נתינה שלא במקומה. או שנתן את הנתנים למטה למעלה, יחזור הכשר ויקבל. וצריכה לאשמועינן בכולהו דאית ליה תקנתא בחזרה. דאי אשמועינן ברישא, הוה אמינא הנך דחזו לעבודת צבור, כגון טמא דחזי לכתחילה בצבור, הלכך גבי יחיד איכא תקנתא בחזרה, אבל שמאל דלא חזיא לעבודת צבור אימא דלית ליה תקנתא בחזרה. ואי אשמעינן שמאל, הוה אמינא שמאל אית ליה תקנתא בחזרה, שכן יש בה הכשר ביום הכפורים, שכהן גדול נוטל את המחתה בימינו ואת הכף בשמאלו, אבל כלי חול אימא לא. ואי אשמועינן כלי חול, משום דחזו לקדושינהו, אבל הנך אימא לא, צריכא.
+
+Mishnah 3
+
+<b>לאכול דבר שאין דרכו לאכול.</b> חוץ לזמנו או חוץ למקומו:
+<b>ור׳ אליעזר פוסל.</b> ואין הלכה כר׳ אליעזר:
+
+Mishnah 4
+
+<b>קיפה.</b> תבלין ודק דק שבשולי קדרה:
+<b>אלל.</b> שיורי הבשר הנדבקים בעור בשעת הפשט. פירוש אחר, גיד הצואר שהוא קשה ואינו ראוי לאכילה, שקורין קפיל״ו בלע״ז:
+<b>הקרנים והטלפים.</b> ואפילו מה שיש בהן קרוב לבשר שכשחותכין אותו יוצא ממנו דם, לא חשיב כבשר:
+<b>ואין חייבין עליהם משום פיגול.</b> אם היה הזבח פיגול, שחשב על בשרו לאכלו חוץ לזמנו, ואכל מאלו, פטור:
+<b>וטמא.</b> אם אכל מאחת מאלה בטומאת הגוף מזבח כשר, אינו חייב משום אוכל קדשים בטומאת הגוף:
+
+Mishnah 5
+
+<b>השוחט את המוקדשין.</b> כל היכא דנקט האי לישנא מיירי בנקבות:
+<b>לאכול שליל.</b> שבמעיה:
+<b>או שליא.</b> העור החופה את הולד. אין מחשבה זו פוסלת את הזבח. דשליל ושליא לאו גופא דזיבחא הוא:
+<b>לא פיגל.</b> הכי קאמר, השוחט את המוקדשין לאכול שליל או שליא חוץ למקומו, לא פסל. ואם חשב לאכול מהן חוץ לזמנו, לא פיגל:
+<b>חלב המוקדשין וביצי תורין אין חייבין עליהן משום פיגול.</b> אם פגל בזבח ואכל מחלב שבדדיה, לא מחייב עליה משום פגול, דלאו גופא דזיבחא הוא:
+
+Mishnah 6
+
+<b>להניח את דמו או את אמוריו למחר.</b> לא שיקטירם למחר, דהאי מחשבת חוץ לזמנו היא ופגול גמור הוי. אלא על מנת שיניח הכל למחר ולא יקטירם:
+<b>ר׳ יהודה פוסל.</b> הואיל ומיפסל בהוצאה ובהנוח, מיפסל נמי במחשבת הוצאה והנוח. וכשם שאם הניחן למחר פסול, דדם נפסל בשקיעת החמה, כך אם חשב עליהן להניחם למחר, פסל:
+<b>וחכמים מכשירין.</b> הואיל ולא חשב לא להקטיר ולא לזרוק ולא לאכול חוץ לזמנו, וכן לא חשב לא להקטיר ולא לזרוק ולא לאכול חוץ למקומו, אע״פ שחשב להניח למחר או להוציא חוץ למקומו, לא פסל. והלכה כחכמים. והא דלא פסל ר׳ יהודה במחשב בדמים הנתנין למטה לתת אותם למעלה הואיל ואם עשה כן פסל, משום דסבירא ליה לר׳ יהודה שהחושב לזרוק הדם על המזבח אפילו שלא במקומו כאילו חשב לזרקו במקומו, ובלבד שלא יחשוב לזרוק חוץ לעזרה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בית שמאי אומרים כל הנתנין על מזבח החיצון.</b> יש מהן שטעונין ארבע מתנות. ויש מהן שטעונין שתים שהם ארבע. ויש שטעונים מתנה אחת, כדתנן באידך פרקין. והשתא קאמר דכולן שלא נתן אלא מתנה אחת בדיעבד כפר, דכתיב (דברים י״ב:כ״ז) ודם זבחיך ישפך, שפיכה אחת משמע, מדלא כתיב סביב דמשמע שתי מתנות שהן ארבע:
+<b>ובחטאת שתי מתנות.</b> שלש פרשיות נאמרו בחטאות החיצונות בויקרא, אחת בשעיר נשיא, ושתים בחטאות יחיד, אחת בכבשה ואחת בשעירה. בשתים כתיב על קרנת חסר, והאחת מלא. ובית שמאי יש להן יש אם למקרא, הרי כאן ששה, ואין במזבח אלא ארבע, והשתים יתירות לא נאמרו אלא ששנאן הכתוב לעכב. ובית הלל סברי אהני מקרא דמשמע שש, ואהני מסורת דמשמע, ארבע הילכך טפי חדא אמסורת ובצר חדא ממקרא והוו להו חמש, ארבע למצוה וחד לעכב, ואם נתן מתנה אחת כפר:
+<b>לפיכך.</b> חטאת וכל הזבחים לבית הלל, ולבית שמאי שאר הזבחים חוץ מחטאת, נתן את הראשונה כתקנה ואת השניה במחשבת אכילת בשר חוץ לזמנה, כיפר, וכשר הקרבן ליקרב ע״י מתנה ראשונה, דאין השניה מתרת הבשר, שהרי הותר ע״י מתנה ראשונה, הלכך אינה מפגלת:
+<b>נתן את הראשונה חוץ לזמנה כו׳ פיגול וחייבין עליו כרת.</b> שאין מחשבת חוץ למקומו דשניה מוציאתו מידי פגול, שהרי הוקבע בראשונה שקרבו כל מתיריו:
+
+Mishnah 2
+
+<b>אם חסר אחת מכל המתנות לא כפר.</b> דבפר העלם דבר כתיב (ויקרא ד׳) ועשה לפר כאשר עשה לפר החטאת כן יעשה לו, ומקרא שאין צריך הוא, שהרי כל עבודותיו נתפרשו בו, אלא לכפול באזהרת הזאות שבו הוא דאתא. והכי משמע, ועשה לו כאשר כתבתי לך עשיותיו, ושנה עליהם לעכב שאם חסר אחת מן המתנות לא כפר:
+<b>לפיכך (אם נתנן כולן כתקנן).</b> הואיל וכולן מתירות, אין זו מתרת בלא זו ואין זו מפגלת בלא זו:
+<b>ואחת שלא כתקנה.</b> במחשבת חוץ לזמנו:
+<b>פסול.</b> שלא הותר בראשונות:
+<b>ואין בו כרת.</b> שאין מפגלים בחצי מתיר:
+
+Mishnah 3
+
+<b>אלו דברים שאין חייבים עליהם</b> כרת באכילתן משום פגול:
+<b>הקומץ.</b> אם קמץ על מנת לאכול שירים למחר, ונתפגלה המנחה שאינה נאכלת אלא ליום ולילה, אין האוכל את הקומץ בכרת, שאין פגול חל אלא על דבר שיש לו מתירין אחרים. דפגול משלמים ילפינן ליה דכתיב (ויקרא ז׳:כ״א) ואם האכל יאכל מבשר זבח שלמיו וגו׳, מה שלמים מיוחדים שיש להם מתירין בין לאדם בין למזבח, שהדם מתיר להקטיר האמורין למזבח, והאמורין מתירין הבשר לאדם, וחייבין עליהם משום פגול, אף כל שיש לו מתירין בין לאדם בין למזבח חייבין עליו משום פגול, לאפוקי כל הנך דחשיב במתניתין, שאין להם מתירין אלא הן עצמן מתירין לאחרים, שהאוכל מהן אינו חייב משום פגול:
+<b>והלבונה.</b> אין אחר מתירה. אלא היא מתרת את המנחה, כמו הקומץ:
+<b>מנחת נדבת כהנים.</b> כולה כליל ואינה נקמצת. הלכך אין אחר מתירה:
+<b>מנחת כהן משיח.</b> דהיינו חביתי כהן גדול שהיא קריבה בכל יום מחציתה בבקר ומחציתה בערב:
+<b>ומנחת נסכים.</b> לא גרסינן דהא מפליג פליגי בה. ויש חילוק בין באה עם הזבח לבאה בפני עצמה:
+<b>והדם.</b> הוא המתיר:
+<b>והנסכים הבאים בפני עצמן.</b> כגון שהתנדב מנחת נסכים בלא זבח, כדאמרינן במנחות, מתנדב אדם מנחת נסכים בפני עצמה. אי נמי, הביאה בשביל הזבח אלא שהביא זבחו היום ונסכיו למחר, דאמר מר ומנחתם ונסכיהם אפילו למחר. אבל אם הביאן עם זבחו ופגל בזבח, נתפגלו הנסכים:
+<b>וחכמים אומרים אף הבאים עם הבהמה.</b> דכיון דיכול להקריב נסכים למחר, נמצא שאין הזבח מתירן ליקרב, אלא הן מתירין את עצמן. והלכה כחכמים:
+<b>לוג שמן של מצורע.</b> שייריו נאכלין:
+<b>אין חייבין עליו משום פגול.</b> אם פיגל באשם לא נפגל הלוג. ואע״פ שהלוג תלוי באשם, דכתיב (שם י״ד) על דם האשם, דאם לא נתן מדם האשם תחלה אין נתינת השמן כלום, אפילו הכי כיון דאדם מביא אשמו עכשיו ולוגו עד עשרה ימים, נמצא שאין האשם מתירו. וכיון דאין לו מתירים, אין חייבין עליו משום פגול:
+<b>ור״מ אומר.</b> לוג הבא עם האשם בו ביום, חייבין עליו משום פגול אם פגל באשם. ואין הלכה כר״מ:
+<b>בין לאדם בין למזבח.</b> או לזה או לזה:
+
+Mishnah 4
+
+<b>העולה דמה מתיר את בשרה למזבח.</b> דכתיב (שם א) וזרקו את הדם, והדר וערכו:
+<b>ואת עורה לכהנים.</b> דכתיב (שם ז) עור העולה אשר הקריב, אין לו אלא לאחר זריקה:
+<b>חטאת העוף.</b> שהיא נאכלת לכהנים. נפקא לן מדכתיב לכל חטאתם, לרבות חטאת העוף דלא תימא נבילה היא:
+<b>פרים הנששרפים.</b> פר כהן משיח ופר העלם דבר של צבור ופר יום הכיפורים:
+<b>ושעירים הנשרפים.</b> שעיר של יום הכיפורים, ושעירי עבודה זרה. שכל אלו דמן טעון הזיה לפנים, ואימוריהן קרבין על מזבח העולה ושאר הבשר נשרף בבית הדשן. והואיל ודמן מתיר את אימוריהן ליקרב, אם פגל בהן ואכל את אימוריהן חייב עליהן משום פגול:
+<b>כל שאינו על מזבח החיצון כשלמים.</b> דפגול, בשלמים הוא דכתיב, מה שלמים מיוחדים שמתן דמן על מזבח החיצון, אף כל שדמן נתון על מזבח החיצון. לאפוקי פרים הנשרפים ושעירים הנשרפים שדמן טעון הזיה ומתן דמים בפנים. ואין הלכה כר״ש:
+
+Mishnah 5
+
+<b>קדשי נכרים.</b> שהנכרים נודרים נדרים ונדבות כישראל. דכתיב בפרשת אמור איש איש מבית ישראל אשר יקריב קרבנו לכל נדריהם ולכל נדבותם, ודרשינן איש, מה תלמוד לומר איש איש, לרבות את הגוים שנודרים נדרים ונדבות כישראל:
+<b>אין חייבין משום פגול נותר וטמא.</b> דפגול יליף מנותר בגזירה שוה דעון עון, ונותר יליף מטמא בגזירה שוה דחלול חלול, ובטמא כתיב (ויקרא כ״ב:ב׳) וינזרו מקדשי בני ישראל, ולא מקדשי נכרים. ואין הלכה כרבי מאיר:
+<b>דברים שאין חייבין עליהן משום פגול.</b> כגון הקומץ והקטורת וכל השנויין במשנתינו:
+<b>חייבין משום טומאה.</b> האוכלן בטומאת הגוף חייב כרת:
+<b>חוץ מן הדם.</b> דמיעטיה קרא דכתיב (שם י״ז) ואני נתתיו לכם, שלכם יהא כשאר חולין, ולא כקדשים. ועוד כתיב (שם) על המזבח לכפר, לכפרה נתתיו ולא למעילה. הלכך אין חייבין עליו לא משום טומאה ולא משום נותר ולא משום פגול, אלא משום אוכל דם גרידא:
+<b>בדבר שדרכן להאכל.</b> שדרך בני אדם לאכלן, ואע״פ שהוא מן הנקטרים, כגון קומץ ומנחת כהנים והדומים לה. אבל לבונה ועצים וקטורת אין חייבין עליהן משום טומאה. ורבנן פליגי עליה ומרבו להו לטומאה מקרא דכתיב (שם ז) והבשר אשר יגע בכל טמא, והבשר יתירא לרבות עצים ולבונה. והלכה כחכמים דעצים ולבינה נמי יש בהן משום טומאה. ואין לך עצים דמיטמאין אלא עצים של קרבן בלבד, שאם נגעה בהן טומאה אסור לשרפן על גבי המזבח:
+
+Mishnah 6
+
+<b>לשם זבח.</b> לאפוקי שינוי קודש, כגון לשם זבח אחר:
+<b>לשם זובח.</b> לאפוקי שינוי בעלים. כדילפינן לעיל בריש פרק קמא ממוצא שפתיך תשמור ועשית כאשר נדרת לה׳ אלהיך נדבה כו׳:
+<b>לשם אשים.</b> לאפוקי אם שחטו על מנת לעשותו חתיכות צלויות בגחלים:
+<b>לשם ריח.</b> לאפוקי אם צלאן תחלה חוץ למערכה, דתו לא מסקי ריחא:
+<b>לשם הנחת רוח.</b> נחת רוח להקב״ה שאמר ונעשה רצונו. וכל הני ילפינן להו מדכתיב אשה ריח ניחוח:
+<b>לשם חטא.</b> לשם חטאו שהוא מביאו עליו:
+<b>אף מי שלא היה בלבו לשם אחד מכל אלו.</b> אלא שחטו סתם, כשר:
+<b>שהוא תנאי ב״ד.</b> שישחוט סתם ולא לימא לשמן, דלמא אתי למימר שלא לשמן:
+<b>שאין המחשבה הולכת אלא אחר העובד.</b> הלכך אי הוה אומר שלא לשמן אף כי אמרו הבעלים לשמן, לאו מידי הוא, דלאו בדידהו תליא מילתא, דכתיב (ויקרא ז׳:י״ח) המקריב אותו לא יחשב. והלכה כרבי יוסי:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>איזהו מקומן של זבחים, קדשי קדשים.</b> עולות חטאות ואשמות:
+<b>שחיטתן בצפון.</b> עולה, בהדיא כתיב בה (שם א׳) ושחט אותו על ירך המזבח צפונה. חטאת, כתיב בה (שם ו) במקום אשר תשחט העולה תשחט החטאת. אשם, כתיב ביה (שם ז) במקום אשר ישחטו את העולה ישחטו את האשם:
+<b>שחיטתן בצפון.</b> והא דלא תני הכא וקבול דמן בכלי שרת בצפון, אע״ג דכולהו קבלת דמן בצפון במקום שחיטה, דסמוך לשחיטה כתיב ולקח מדם הפר, אלא, משום דאיכא אשמו של מצורע שהכהן היה מקבל מקצת דמו בכפו, דכתיב (שם י״ד) ולקח הכהן מדם האשם ונתן, מה נתינה בעצמו של כהן, באצבעו, אף לקיחה בעצמו של כהן, משום הכי לא כתב הכא וקבול דמן, שאין קבול דמן שוה. ומשום דלא סגי ליה בלא קבלת כלי, שלאחר שקבל כהן אחד למקצת דם בידו היה כהן אחר מקבל הדם בכלי, משום הכי הדר תני בהדיא אשם מצורע אשם תלוי שחיטתן בצפון וקיבול דמן בכלי שרת בצפון:
+<b>פר ושעיר של יום הכפורים.</b> אע״ג דצפון כעולה הוא דכתיב, הקדים תנא לחטאות ברישא, דאיידי דאתיא מדרשא חביבא ליה. וחטאות פנימיות איידי דנכנס דמן לפני ולפנים חביבא ליה ואקדמינהו לשאר חטאות. ואינהו נמי שחיטתן בצפון דכתיב (שם ד) ושחט את החטאת במקום העולה, וקרא יתירא הוא, דהא כתיב במקום אשר תשחט העולה תשחט החטאת, אלא זה בנה אב לכל החטאות שיהו טעונות צפון:
+<b>וקבול דמן בכלי שרת.</b> דכתיב בעולת סיני (שמות כ״ד:ו׳) וישם באגנות, וממנו למדו כל הזבחים להיות טעונים כלי:
+<b>הזיה על בין הבדים.</b> עומד בין שני בדי ארון ומזה אחת למעלה ושבע למטה כנגד עוביה של כפורת, ולא היו נוגעים בה:
+<b>ועל הפרוכת.</b> דכתיב (ויקרא ט״ז:ט״ז) וכן יעשה לאהל מועד:
+<b>ועל מזבח הזהב.</b> כדכתיב ויצא אל המזבח. בסדר עבודת יום הכיפורים בפרשת אחרי מות:
+<b>מתנה אחת מעכבת.</b> כדאמרן בפרק בית שמאי (זבחים דף ל״ו) דבפר העלם דבר כתיב ועשה לפר כאשר עשה לפר החטאת כן יעשה לו, וקרא יתירא הוא, לעכב שאם חסר אחת מן המתנות לא כפר. ודרשינן ועשה לפר, זה פר יום הכיפורים, דבדידיה נמי מתנה אחת מעכבת כמו פר העלם דבר:
+<b>שיירי הדם היה שופך על יסוד מערבי.</b> כדכתיב (ויקרא ד׳:ז׳) אל יסוד מזבח העולה אשר פתח אוהל מועד, ואוהל מועד למערבו של מזבח החיצון היה:
+<b>אם לא נתן.</b> שירי הדם ליסוד, לא עכב הכפרה. דבתר הזאות ומתן דמים לפנים כתיב (שם י״ו) וכלה מכפר את הקדש, דמשמע שכבר שלמו כל הכפרות כולן:
+
+Mishnah 2
+
+<b>פרים הנשרפים.</b> פר העלם ופר כהן משיח, שאין נאכלים לכהנים אלא נשרפים חוץ לירושלים:
+<b>ושעירים הנשרפים.</b> שעירי עבודה זרה. שהוקשו לפר העלם לכל דבריהם:
+<b>הזיה על הפרוכת.</b> שבע הזיות על הפרוכת. אבל בין הבדים לא כתיב בהו הזיה כמו בפר של יום הכיפורים דכתיב ביה (שם) והזה באצבעו על פני הכפורת:
+<b>אלו ואלו.</b> של יום הכיפורים ושאר הנשרפים:
+<b>נשרפים בבית הדשן.</b> למקום שמוציאים שם את הדשן של מזבח החיצון, דכתיב ביה (שם ו׳) והוציא את הדשן אל מחוץ למחנה. ובפרים הנשרפים כתיב (שם ד׳) אל שפך הדשן ישרף:
+
+Mishnah 3
+
+<b>אלו הן חטאות הצבור.</b> שאנו צריכין להזכירם, שהרי הפנימיות כבר נשנו:
+<b>שעירי ראשי חדשים ושל מועדות.</b> שהן על מזבח החיצון:
+<b>שחיטתן בצפון.</b> שהרי למדנו בבנין אב לכל החטאות שהן טעונות צפון:
+<b>עלה בכבש ופנה לסובב.</b> מפני שדמה ניתן על הקרנות ובאצבע, צריך לעמוד על גבי סובב. אבל בכל שאר הדמים שהן התחתונים מן החוט ולמטה, עומד על הרצפה אצל זוית המזבח וזורק מן הכלי, וכל מקום שיגיע למזבח כשר:
+<b>ובא לו לקרן דרומית מזרחית.</b> שבה הוא פוגע ראשון, כדקיימא לן [יומא דף ט״ו] כל פינות שאתה פונה לא יהיו אלא דרך ימין, והכבש בדרום, וכשעולה בו ופניו למזבח נמצא ימינו למזרח, ופונה לימינו למזרח ובא לו לאותה הקרן והולך ומקיף בסובב דרך ימין ופניו למזבח מן הדרום למזרח וממזרח לצפון ומצפון למערב דהיינו דרך ימין. ואמה על אמה ברום אמה הנתון בראש המזבח בכל זוית וזוית שבה, קרוי קרן:
+<b>על יסוד דרומית.</b> דילפינן ירידתו מן הכבש בחטאות החיצונות ושיירי הדם בידו, מיציאתו מן ההיכל ושיריים הפנימים בידו, מה יציאתו מן ההיכל היה נותן שיירי הדם בסמוך לו שהוא יסוד מערבי כדכתיב (ויקרא ד׳:ז׳) אשר פתח אהל מועד, דהיינו לצד מערב שהוא סמוך להיכל, אף ירידתו מן הכבש נותן השיריים בסמוך לו, דהיינו יסוד דרומי סמוך לכבש, שהכבש בדרום:
+<b>לפנים מן הקלעים.</b> לפי שבמשכן היו קלעים היקף לחצר אהל מועד, ובחטאת כתיב (שם ו) במקום קדוש תאכל בחצר אוהל מועד. ובבית עולמים היתה חומת העזרה במקום הקלעים:
+<b>לזכרי כהונה.</b> דגבי חטאת ואשם ומנחה כתיב כל זכר בכהנים יאכל אותה:
+<b>בכל מאכל.</b> משום דבעי למתני בפסח דאינו נאכל אלא צלי, תנא בכולהו בכל מאכל:
+<b>ליום ולילה.</b> דכתיב (שם ז׳) ובשר זבח תודת שלמיו ביום קרבנו, יאכל, למדנו לתודה שנאכלת ליום אחד. חטאת ואשם מנין, תלמוד לומר זבח:
+<b>עד חצות.</b> סייג עשו חכמים לתורה להרחיק את האדם מן העבירה. דהא קרא לא יניח ממנו עד בוקר קאמר:
+
+Mishnah 4
+
+<b>העולה קדשי קדשים.</b> היא. ליפסל ביוצא, ובטבול יום, ובמחוסר כפורים ומועלים בה. ומשום דלא כתיב בה בקרא קודש קדשים היא כמו בחטאת ואשם, אשמועינן תנא הכא דהיא נמי קדשי קדשים כחטאת ואשם, שהרי היא שוה להם למקום שחיטתן וקבלת דמן:
+<b>שתי מתנות.</b> בקרן מזרחית צפונית, ובקרן מערבית דרומית שכנגדה באלכסון. וטעמא, משום דקרן מזרחית דרומית לא היה לו יסוד לפי שלא היה בחלקו של בנימין שנתנבא יעקב עליו (בראשית מ״ט:כ״ז) בבקר יאכל עד, באחסנתיה יתבני מקדשא, דבר המקודש לדמים לא יהא אלא בחלקו של בנימין, ואותו הקרן לא היה בחלקו, שהמזבח היה תופס בחלקו של יהודה אמה במזרחו ואמה בדרומו כל אורך מזרח ודרום בעובי אמה, אלא שלא היתה אמה שבמזרח על פני כל המזרח, שכשמגיע לקרן מזרחית צפונית היתה כלה בתוך אמה לקרן, וכן אכילת האמה הדרומית לא היתה מהלכת על פני כל הדרום, שכשמגיע לקרן דרומית מערבית היתה כלה סמוך לקרן אמה. נמצא יסוד לשלש הקרנות. הלכך היה מתחיל בקרן צפונית מזרחית. הואיל וקרן דרומית מזרחית אין לה יסוד לפי שלא היה בחלקו של טורף שנתנבא עליו יעקב. ועולה טעונה תחלת מתן דמה כנגד היסוד, הלכך בעי הנך תרתי דאמרן. דשתי מתנות שהן ארבע בעינן, כדי שיהא מתן הדם בארבע רוחות המזבח, דכתיב (ויקרא א׳:ה׳) וזרקו את הדם על המזבח סביב, אי וזרקו יכול יזרקנו בזריקה אחת, תלמוד לומר, סביב ואי אפשר להקיף בזריקה אחת. אי סביב יכול יקיפנו כחוט, תלמוד לומר וזרקו, ואין זריקה אלא מרחוק, וכחוט אי אפשר להקיף אלא באצבע. הא כיצד, נותן שתי מתנות שהן ארבע:
+<b>וטעונה הפשט ונתוח.</b> כדכתיב (שם) והפשיט את העולה ונתח אותה לנתחיה:
+<b>וכליל לאישים.</b> כולה נשרפת על גבי האש:
+
+Mishnah 5
+
+<b>זבחי שלמי צבור.</b> כבשי עצרת:
+<b>אשם גזילות.</b> האמור בשבועת הפקדון:
+<b>אשם מעילות.</b> הנהנה מן ההקדש:
+<b>אשם שפחה חרופה.</b> הבא על שפחה שחציה שפחה וחציה בת חורין המיועדת לעבד עברי שמותר בשפחה ובבת חורין:
+<b>אשם נזיר.</b> שנטמא במת. דכתיב ביה (במדבר ו׳:י״ב) והזיר לה׳ את ימי נזרו [וגו׳]:
+<b>אשם תלוי.</b> ספק שגג בדבר שחייבין על זדונו כרת, ספק לא שגג. והוא כתיב בויקרא אצל אשם מעילות:
+<b>אשם ודאי.</b> לא גרסינן. שכל אלו אשם ודאי הן, חוץ מאשם תלוי:
+<b>שתי מתנות שהן ארבע.</b> דבאשם נמי כתיב זריקה וכתיב סביב:
+<b>ונאכלין לפנים מן הקלעים.</b> דכתיב באשם (במדבר י״ח:י׳) בקודש הקדשים תאכלנו. וזבחי שלמי צבור סמך אותן הכתוב לחטאת דכתיב (ויקרא כ״ג:י״ט) ועשיתם שעיר עזים אחד לחטאת ושני כבשים בני שנה לזבח שלמים, לומר לך שדינן כחטאת שאין נאכלין אלא לפנים מן הקלעים ולזכרי כהונה. אבל אין טעונים ארבע מתנות כחטאת, שאין לך בכל הקרבנות מי שטעון ארבע מתנות אלא חטאת בלבד:
+
+Mishnah 6
+
+<b>התודה ואיל נזיר קדשים קלים.</b> אין מועלין בהן:
+<b>שחיטתן בכל מקום.</b> אין טעונין שחיטה בצפון:
+<b>ונאכלים בכל העיר.</b> דגבי חטאת כתיב (שם י׳) ואכלתם אותה במקום קדוש, ואין שלמים במקום קדוש אלא במקום טהור דהיינו בכל העיר שהוא מקום טהור מליכנס שם מצורעים:
+<b>לכל אדם.</b> לזרים:
+<b>ליום ולילה.</b> בתודה כתיב (שם ז׳) ביום קרבנו יאכל לא יניח ממנו עד בוקר. ותניא, תודת שלמיו, לרבות שלמי נזיר:
+<b>המורם מהם.</b> חזה ושוק שנתן מהן לכהן כשאר שלמים, דתודה לשלמים אתקוש דכתיב (שם) וזאת תורת זבח השלמים וגו׳ אם על תודה וגו׳. וארבע חלות מארבע מינים שבה כדכתיב (שם) אחד מכל קרבן לכהן הזורק וגו׳, ומורם מאיל נזיר, זרוע בשלה וחזה ושוק וחלת מצה אחת ורקיק אחד:
+<b>כיוצא בהן.</b> נאכלים בכל העיר ליום ולילה:
+<b>לכהנים לנשיהם.</b> כדכתיב (שם י׳) ואת חזה התנופה וגו׳ תאכלו במקום טהור אתה ובניך ובנותיך:
+
+Mishnah 7
+
+<b>שחיטתן בכל מקום בעזרה.</b> שלש פרשיות נאמרו בשחיטת שלמים, חדא בבן בקר, וחדא בכשב, וחדא בעז. בקמייתא כתיב ושחטו פתח אהל מועד, ובתרתי בתרייתא כתיב לפני אהל מועד, להכשיר את כל הרוחות שבעזרה, דלפני משמע כל שלפני ההיכל:
+<b>לשני ימים ולילה אחד.</b> דהכי כתיב בשלמים (שם ז׳) והנותר מבשר הזבח ביום השלישי באש ישרף:
+
+Mishnah 8
+
+<b>והמעשר.</b> מעשר בהמה:
+<b>ודמן טעון מתנה אחת.</b> דלא כתיב בהו סביב, אלא ואת דמם תזרוק כתיב גבי בכור. והנך נמי מהתם ילפינן, מד, לא כתיב ואת דמו אלא ואת דמם:
+<b>כנגד היסוד.</b> במקום שיש יסוד תחתיו, למעוטי מזרחית דרומית שאין שם יסוד כדאמרן. ובכור ומעשר ופסח טעונים יסוד, דילפינן זריקה זריקה לגזירה שוה מעולה, ובעולה כתיב (ויקרא ד׳:ז׳) אל יסוד מזבח העולה:
+<b>שינה באכילתן.</b> זה מזה. אע״פ שהשוה אותן למתן דמים:
+<b>הבכור נאכל לכהנים.</b> כדכתיב (במדבר י״ח:י״ח) ובשרם יהיה לך:
+<b>והמעשר לכל אדם.</b> שלא מצינו בכל התורה שיהיה לכהנים חלק בו:
+<b>ונאכלין בכל העיר.</b> דכתיב (דברים י״ב:ה׳-ו׳) והבאתם שמה עולותיכם וזבחיכם ואת מעשרותיכם. ותניא, בשני מעשרות הכתוב מדבר, חד מעשר בהמה, וחד מעשר דגן. וכתיב בההוא קרא ובכורות בקרכם וצאנכם, ומדלא קבע להו מחיצה שמע מינה דמעשר ובכור נאכלים בכל העיר:
+<b>לשני ימים ולי, לה אחד.</b> דבבכור הוא אומר ובשרם יהיה לך כחזה התנופה וכשוק הימין, הקישו הכתוב לחזה ושוק, מה חזה ושוק של שלמים לשני ימים ולילה אחד, אף בכור לשני ימים ולילה אחד, ומעשר כבכור:
+<b>למנוייו.</b> לאותם שנמנו בדמי לקיחתו כדכתיב (שמות י״ב:ד׳) איש לפי אכלו תכוסו:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>קדשי קדשים.</b> כאילו נשחטו בצפון. דכתיב (שם כ׳) וזבחת עליו את עולותיך ואת שלמיך, כולו כשר לעולה וכולו כשר לשלמים, ואע״ג דעולה טעונה צפון ואין שלמים טעונים צפון:
+<b>מחצי המזבח ולצפון כצפון.</b> דמשמע ליה חציו לעולותיך וחציו לשלמיך. דאי סלקא דעתך כולו לעולה כשר, השתא כולו לעולה אמרת דכשר, כולו לשלמים ששחיטתן בכל מקום מיבעיא. ואידך, איצטריך, סלקא דעתך אמינא עולה דדחיק לה מקום, שלא הוכשרו לה שאר הרוחות, ופעמים שהעולות מרובות וצר להם המקום, לפיכך הכשיר להם ראש המזבח, אבל שלמים דלא דחיק להו המקום לא הכשיר להם ראש המזבח, קמ״ל. והלכה כרבי יוסי:
+<b>היו נקמצות בכל מקום.</b> ואינם טעונות צפון. דלא קבע הכתוב מקום לקמיצה:
+<b>לפנים מן הקלעים לזכרי כהונה.</b> דכתיב (במדבר י״ח) לכל קרבנם ולכל מנחתם, וסמיך ליה בקודש הקדשים תאכלנו כל זכר יאכל אותו:
+<b>ליום ולילה עד חצות.</b> דילפינן ממנחת לחמי תודה:
+
+Mishnah 2
+
+<b>חטאת העוף היתה נעשית בקרן מערבית דרומית.</b> משום דמנחת חוטא קרויה חטאת, דכתיב במנחת חוטא (ויקרא ה׳:י״א) לא ישים עליה שמן ולא יתן עליה לבונה כי חטאת היא. ומשמע נמי שהחטאת קרויה מנחה. דחטאת נהפכה להיות מנחה בדלי דלות, ומנחה מצינו שטעונה הגשה בקרן מערבית דרומית דכתיב (שם ו) הקרב אותה בני אהרן לפני ה׳ אל פני המזבח, איזהו רוח שהוא לפני ה׳ ואל פני המזבח, הוי אומר זו רוח מערבית דרומית, דלפני ה׳ הוא מערב, ופני המזבח הוא הדרום ששם היה הכבש, ומה מנחה טעונה הגשה בקרן מערבית דרומית, אף חטאת העוף עבודתה בקרן מערבית דרומית. והזאת דמה היא עיקר עבודתה:
+<b>בכל מקום היתה כשרה.</b> למליקתה:
+<b>אלא זה היה מקומה.</b> להזאתה. והכי מפרש לה בגמרא:
+<b>מלמטה.</b> למטה מחוט הסקרא:
+<b>הגשות.</b> של מנחות קודם קמיצתן, כדכתיב (שם ב׳) והגישה אל המזבח:
+<b>ושיירי הדם.</b> של חטאות החיצונות היה שופך אל יסוד דרומי. כדילפינן בפרק איזהו מקומן:
+<b>ניסוך המים.</b> בחג הסוכות:
+<b>והיין.</b> בכל יום. ששם היו השיתין ולא היה אפשר לנסך כי אם שם:
+<b>ועולת העוף כשהיא רבה במזרח.</b> דעיקר מקומה בקרן דרומית מזרחית, מפני שקרובה לבית הדשן לזרוק שם מוראה ונוצה, כדכתיב (שם א׳) והשליך אותה וגו׳ אל מקום הדשן. וכשהיא רבה שם שיש כהנים הרבה באותה הקרן עסוקים בעולות ואין לזה מקום לעמוד בסובב דעולת העוף נעשית למעלה, בא לו לקרן דרומית מערבית, שאף היא סמוכה לבית הדשן יותר משאר שתי קרנות, שבית הדשן סמוך לכבש היה במזרחו של כבש ולדרומו של מזבח:
+
+Mishnah 3
+
+<b>ומקיפים דרך שמאל.</b> מקיפים את המזבח בשביל צרכי עבודה. כגון למתן דמי חטאות ולסידור מערכה או להפך אברים בצנורא, ויורדים במערבו של כבש שהיא שמאל העולין למזבח בעלייתן:
+<b>חוץ מן העולה לג׳ דברים אלו.</b> הנעשים בקרן מערבית דרומית, שהן ניסוך המים והיין ועולת העוף, שכשהוא עולה למזבח פונה לסובב לשמאל באותה הקרן וכשגמר חוזר על עקב דרך עלייתו. בניסוך המים והיין, שמא יתעשנו בעשן המזבח בעוד שהוא פונה דרך ימין ומקיף לשמאל ויפיגו טעמן וריחן, ואנן בעינן תמימים יהיו לכם ונסכיהם שיהיו הנסכים תמימים. ועולת העוף נמי שמא תתעשן ותמות:
+
+Mishnah 4
+
+<b>היה מולק את ראשה.</b> אוחז שתי גפיה בשתי אצבעותיו זרת וקמיצה של ידו השמאלית, והעוף על גבי ידו ופניו של עוף לצד גב ידו שיהיה העורף למעלה, ומותח צוארו הגרון על רוחב של שתי אצבעותיו אצבע ואמה. ומולק בצפרנו. וזו אחת מעבודות קשות שבמקדש:
+<b>ואינו מבדיל.</b> הראש מן הגוף. אלא חותך שדרה ומפרקת ורוב בשר עמו עד שמגיע לושט או לקנה ונוטל סימן אחד לבדו ומולק, כדכתיב ולא יבדיל:
+<b>ומזה מדמה.</b> אוחז בעוף ומזה. שלא היה מזה לא בכלי ולא באצבע אלא בגופו של עוף:
+<b>היה מתמצה.</b> שמקרב בית מליקתו למזבח ודוחקו בקיר והדם מתמצה ויורד ליסוד. דבחטאת העוף כתיב (ויקרא ה׳) והזה מדם החטאת על קיר המזבח והנשאר בדם ימצה אל יסוד המזבח, איזהו קיר שהשירים שלו מתמצין ליסוד. הוי אומר זה קיר התחתון, דהיינו מן החוט ולמטה. דאי קיר העליון, דהיינו מן החוט ולמעלה, פעמים שהיה מתמצה לסובב, כיון שעושה למעלה מן הסובב שהחוט למטה מן הסובב אמה:
+
+Mishnah 5
+
+<b>עלה בכבש.</b> לפי שעולת העוף נעשית למעלה, דלא כתיב בעולת העוף יסוד, אלא בחטאת העוף בלבד. ובבהמה איפכא, דחטאת בהמה נעשית למעלה דכתיב בה קרנות המזבח, ועולת בהמה למטה דכתיב (שם ד׳) אל יסוד מזבח העולה, תלה היסוד בעולה:
+<b>בא לו לקרן דרומית מזרחית.</b> לפי שהיא קרובה לבית הדשן ששם משליך המוראה והנוצה:
+<b>ממול ערפה.</b> מול הרואה את ערפה. והוא אחורי הצואר. ואע״פ שלא נאמר בעולה מול עורף, למדנו בה מול עורף מחטאת:
+<b>ומבדיל.</b> חותך שני סימנים. דמדכתיב בחטאת העוף ולא יבדיל, למדנו שבעולת העוף מבדיל:
+<b>והקיף בית מליקתו למזבח.</b> מקרב ודוחק בית המליקה בקיר המזבח כדי שיתמצה הדם:
+<b>וספגו במלח.</b> לשון שאיבה ולקיחה, כמו סופג את הארבעים. אף כאן נותן עליו מלח כדי שיהא הראש מושך ומקבל המלח. פירוש אחר, ספגו בגימ״ל כמו סופקו בקו״ף, לשון ויספוק את כפיו (במדבר כ״ד):
+<b>מוראה.</b> זפק:
+<b>נוצה.</b> קודר בו כמין ארובה ונוטל כל העור והנוצה שכנגד הזפק עם הזפק ומשליך:
+<b>שסע.</b> את העוף בין אגפים ולא היה מבדיל:
+
+Mishnah 6
+
+<b>הבדיל בחטאת.</b> שמלק שני סימנים בחטאת:
+<b>או לא הבדיל בעולה.</b> שמלק בה סימן אחד:
+<b>פסול.</b> דכל שינוי שהוא לפני עבודת הדם פסול:
+<b>ולא מיצה דם הגוף פסולה.</b> דעיקר דמים בגוף הוא דשכיחי:
+
+Mishnah 7
+
+<b>חטאת העוף שמלקה שלא לשמה.</b> מליקה בעוף במקום שחיטה בבהמה. ומיצוי בעוף במקום זריקת הדם בבהמה. והמחשבה הפוסלת בשחיטה וזריקת דם בבהמה, פוסלת במליקה ובמיצוי הדם בעוף. אבל קבלה והלוך אין בעוף:
+<b>עולת העוף כשרה.</b> כדתנן בריש פרק קמא גבי בהמה, כל הזבחים שנזבחו שלא לשמן כשרים אלא שלא עלו לבעלים לשם חובה, חוץ מן הפסח ומן החטאת:
+<b>לאכול דבר שדרכו לאכול.</b> חטאת העוף:
+<b>להקטיר דבר שדרכו להקטיר.</b> עולת העוף:
+<b>שלא לשמה.</b> אין מוציא עולה מידי פגול, לפי שהיא כשרה שלא לשמה. וכולה מתניתין מפורשת לעיל פרק ב׳:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>חטאת העוף שעשאה למטה.</b> מחוט הסקרא, כהלכתה שהיא נעשית למטה, כדאמרן בפרקין דלעיל:
+<b>כמעשה חטאת.</b> בהזאה ומיצוי:
+<b>לשם חטאת.</b> אף על פי ששינה בסדר מליקה כגון שמלק והבדיל, ובחטאת נאמר ולא יבדיל:
+<b>כשרה.</b> הואיל ונעשית למטה ובשאר עבודות כהלכתה:
+<b>כמעשה חטאת לשם עולה וכו׳ פסולה.</b> דחטאת שלא לשמה פסולה:
+<b>כמעשה כולם.</b> כלומר כמעשה אחד מכולם האמורים כאן, ואפילו כמעשה חטאת לשם חטאת, הואיל ועשאה למעלה פסולה:
+
+Mishnah 2
+
+<b>עולת העוף שעשאה למעלה.</b> כהלכתה שהיא נעשית למעלה:
+<b>כמעשה עולה לשם עולה.</b> אף על פי ששינה במליקתה שלא הבדיל, ומן הדין היה לו להבדיל, אפילו הכי כשרה:
+<b>כמעשה עולה לשם חטאת כשרה.</b> דכל הזבחים שנזבחו שלא לשמן כשרים אלא שלא עלו לבעלים לשם חובה, חוץ מן הפסח ומן החטאת:
+<b>עשאה למטה כמעשה כולן.</b> כמעשה אחד מכולן, ואפילו כמעשה עולה לשם עולה:
+<b>פסולה.</b> הואיל ועשאה למטה פסולה:
+
+Mishnah 3
+
+<b>וכולן אינן מטמאות בבית הבליעה.</b> אע״פ שנפסלו, מליקתן מטהרתן מידי נבילה, ואין מטמאין בבית הבליעה כדין נבלת עוף טהור שהאוכלה אע״פ שלא נגע בה כגון שתחבה לו חבירו בבית הבליעה נטמא טומאה חמורה לטמא בגדים שעליו, אבל אלו אף על פי שאין מליקתן מתירתן באכילה מפני הפסול שאירע בהן, מכל מקום מטהרתן ומוציאתן מידי נבילה:
+<b>ומועלין בהן.</b> הנהנה מהן בשוה פרוטה מביא קרבן מעילה כדין כל נהנה מן ההקדש. ואפילו חטאת, הואיל ונפסלה ולא היה בה שעת היתר לכהנים, לא יצאה מידי מעילה:
+<b>חוץ מחטאת העוף שעשאה למטה כמעשה חטאת לשם חטאת.</b> דכשרה היא ויש בה שעת היתר לכהנים, ושוב אין בה מעילה אפילו לזר:
+
+Mishnah 4
+
+<b>ר׳ אליעזר אומר מועלים בה.</b> דהא עולה היא ומי הוציאה ממעילתה, והלא שעת היתר לכהנים לא היה לה:
+<b>רבי יהושע אומר אין מועלים בה.</b> דכיון דשינה שמה ומעשיה ומקומה לשם חטאת, נעשית חטאת:
+<b>ומה חטאת העוף שאין מועלים בה.</b> כששחטה לשמה, שהרי נאכלת לכהנים:
+<b>שינה את שמה.</b> נפסלה ולא באה לכלל היתר:
+<b>מועלים בה.</b> דהא רבי יהושע גופיה לא פליג עליה:
+<b>לדבר שיש בו מעילה.</b> לשם עולה:
+<b>ששחטן בדרום.</b> לשם שלמים, יוכיחו:
+<b>ששינה שמן ומעשיהן לדבר שאין בו מעילה.</b> שקדשים קלים אין מעילה אלא באימוריהן:
+<b>ומועלים בהן.</b> מפני שנפסלו בשינוי מקומן ולא הוציאתן זריקתן מידי מעילה:
+<b>איסור והיתר.</b> קדשים קלים יש באימוריהן משום מעילה ואין בבשרן משום מעילה:
+<b>בדבר שכולו היתר.</b> בחטאת העוף שאין בו צד מעילה. והלכה כרבי יהושע:
+
+Mishnah 5
+
+<b>מלק בשמאל.</b> דמליקתו פסולה. שכל מקום שנאמר אצבע וכהונה אינו אלא של ימין:
+<b>או בלילה.</b> דאין מליקה בלילה, דרחמנא אמר ביום צוותו:
+<b>אינן מטמאין.</b> הואיל ופסולן בקודש ואהני מליקה דידהו שאם עלו לא ירדו:
+<b>שחט חולין בפנים וקדשים בחוץ אין מטמאין בבית הבליעה.</b> ואף על פי שאסורים באכילה:
+<b>מלק בסכין.</b> לאו מליקה היא ולאו שחיטה היא, דהא מליקה בצפורן היא בעצמו של כהן:
+<b>מלק חולין בפנים.</b> דלא שייך מליקה בחולין אלא בקדשים בפנים, והמולק חולין בכל מקום או קדשים בחוץ הוי כאילו נוחר או מעקר, ואין אותה מליקה מוציאה מידי נבילה:
+<b>תורין שלא הגיע זמנן.</b> תורים גדולים, כשרים, קטנים פסולים. בני יונה, קטנים כשרים, גדולים פסולים:
+<b>ושיבש גפה.</b> דמחוסר אבר פסול אף בעופות. דהא דקיימא לן אין תמות וזכרות בעופות, הני מילי כגון דוקין שבעין שאין מומן ניכר, אבל מחוסר אבר, הקריבהו נא לפחתך:
+<b>מטמא בבית הבליעה.</b> דלא מהני מליקה דידהו למידי, שאפילו עלו ירדו:
+<b>כל שאין פסולן בקודש.</b> שנפסלו קודם שבאו לעזרה. וכל שאין פסולן בקודש אמרינן לקמן בפרק המזבח מקדש, דאם עלה ירד. אבל אותן שפסולן בקודש כגון הקדשים הראויין אלא שנפסלו בעבודותיהן, אין מטמאין, דהא אהני להו מליקה דאם עלו לא ירדו:
+<b>כל הפסולים.</b> כגון זר, ואונן וטבול יום ומחוסר כפורים וכל אותן השנויין בריש פ״ב:
+<b>ואינן מטמאות בבית הבליעה.</b> שאף על פי שאין מליקתן מתרת קדשים באכילה. מכל מקום מוציאתן מידי נבלה:
+
+Mishnah 6
+
+<b>אינה מטמאה בבית הבליעה.</b> דמליקתה מטהרתה מידי נבלה:
+<b>ר׳ יהודה אומר מטמאה בבית הבליעה.</b> דסבירא ליה לר״י דלא אהני שחיטה בעוף של חולין ולא מליקה בקדשים בטריפה בעוף להוציאה מידי נבילה:
+<b>אינו דין שתהא שחיטה כו׳.</b> וכיון דילפת ששחיטה מטהר את הטריפה בעוף בחולין מק״ו, ילפינן מליקת קדשים מינה בבנין אב, מה מצינו בשחיטה כו׳, אף מליקה המכשרת באכילה תטהר טריפתה מטומאתה:
+<b>רבי יוסי אומר דיה כו׳.</b> כיון דלא אשכחן בהדיא דשחיטה מוציאה מידי נבילה בעוף, אלא מק״ו מנבלת בהמה אתה בא ללמוד, דיה שתהא כנבלת בהמה ששחיטתה מטהרתה מידי נבילה ולא מליקתה, דדיו לבא מן הדין להיות כנדון. ושלש מחלוקות בדבר, ר״מ סבר, אחד שחיטה ואחד מליקה מוציאה בעוף מידי נבלה. ור׳ יהודה סבר, בין שחיטה בין מליקה לא מהני בטריפה בעוף להוציאה מידי נבלה. ור׳ יוסי סבר, שחיטה מהניא, מליקה לא מהניא. והלכה כר׳ יוסי:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כל הזבחים שנתערבו בחטאות המתות.</b> הכי קאמר, כל הזבחים שנתערבו בהם חטאות המתות, או שור הנסקל:
+<b>אפילו אחת בריבוא ימותו כולן.</b> דכיון דנתערבו באיסורי הנאה אין תקנה לפדותם דנימא ירעו עד שיסתאבו. ולא בטלי ברובא, דבעלי חיים חשיבי ולא בטלי. וחטאות המתות הן חמשה, ואלו הן, ולד חטאת, ותמורת חטאת, וחטאת שמתו בעליה, ושכיפרו בעליה באחרת, ושעברה שנתה. אלו חמש חטאות מניחין אותן במקום סגור עד שימותו מאליהן, והן נקראין חטאות המתות:
+<b>בשור שנעבדה בו עבירה.</b> שהוא נפסל בה להקרבה. כגון שהמית את האדם על פי עד אחד שאינו אסור להדיוט, לפי שאינו נסקל אלא על פי שני עדים:
+<b>או על פי הבעלים.</b> שבאו בעלים לב״ד והודו שהמית, דאפטר ליה מסקילה דמודה בקנס פטור. אבל לגבוה נאסר, דקיי״ל, ומן הצאן, להוציא את הנוגח:
+<b>ורובע ונרבע.</b> על פי עד אחד, או על פי הבעלים, או קודם שנגמר דינו, או שהיה אותו שהמית והרובע והנרבע [של] נכרי. שנאסר לגבוה ולא להדיוט:
+<b>מוקצה.</b> שהפרישוהו לקרבן לעבודה זרה, ונעבד נמי, שניהם מותרים להדיוט:
+<b>באתנן ומחיר.</b> כל הני חולין נינהו, וזבח אחד מעורב בהן, כולן ירעו. שאי אפשר לשחוט אחד מהם בלא מום, שמא זהו הזבח. והשוחט קדשים בחוץ חייב כרת. ולמכרן לצרכי עולות אי אפשר, שהרי פסולים:
+<b>ויביא בדמי היפה שבהן מאותו המין.</b> אם חטאת חטאת ואם עולה עולה. ויקח מעות כשיעור דמי היפה שבכולן ויאמר, כל מקום שהוא הזבח יהא מחולל על המעות הללו:
+<b>נתערב.</b> זבח אחד בחולין כשרים הרבה:
+<b>ימכרו החולין.</b> כולן:
+<b>לצריכי אותו המין שהיה הזבח שנתערב בהן.</b> ונמצאו כולן קדשים ממין אחד אלא שאין ידוע מי בעליו של כל אחד ואחד, שהרי הזבח הראשון שם בעליו עליו ואין ידוע איזהו. ותקנתו, שיקריב כל אחד לשם מי שהוא ויאמר כשיקריב כל אחד, הרי הוא לשם בעלים שלו:
+
+Mishnah 2
+
+<b>מין במינו.</b> חטאת בחטאת, עולה בעולה, שלמים בשלמים, אלא שהן של בעלים הרבה:
+<b>יקריב כל אחד לשם מי שהוא.</b> ולא יזכיר שם אדם. והני מילי בקרבנות של נשים דלא בעי סמיכה, דכתיב בני ישראל וסמך, בני ישראל סומכים ואין בנות ישראל סומכות. אבל בקרבן אנשים דבעי סמיכה, לא:
+<b>מין בשאינו מינו ירעו.</b> שאי אפשר בהקרבה, שחלוקין במתן דמים או בהקטרתן או באכילתן:
+<b>ויפסיד המותר מביתו.</b> שאם מכר אחד מהן בשנים והאחר באחד, צריך להביא מכל מין בשנים, כיון שאין ידוע מאיזה מין הוא אותו שנמכר בשנים, ונמצא מפסיד אחד מביתו:
+<b>נתערבו בבכור ובמעשר.</b> בהמה. שאין להם פדיון שתחול קדושתו על דמיהן ויצאו הן לחולין, אלא נאכלין במומן, הבכור נאכל לכהנים והמעשר לבעלים:
+<b>כולן ירעו עד שיסתאבו.</b> שיפול בהן מום. ויאמר, כל מקום שהוא הזבח יתחלל על המעות הללו. ומותרים לאכלן, ובלבד שיאכלו בתורת בכור ומעשר, שלא ימכרם באטליז ולא ישקלם בליטרא. ומדמי הזבח יקריב מינו של זבח:
+<b>הכל יכולים להתערב.</b> כלומר אם נתערבו יש ספק בתערובתן:
+<b>חוץ מן החטאת עם האשם.</b> שהחטאת אינה לעולם איל, ואשם אינו אלא איל. ואי אשם מצורע ואשם נזיר הוא שהן באים כבשים, מכל מקום הן זכרים, והחטאת אינה באה אלא נקבה. אבל חטאת ועולה מתערבים, כגון שעיר נשיא בשעיר עולת נדבה. וכל שכן חטאת ושלמים, שהכל קרב שלמים בין זכרים בין נקבות. וכן איל של עולת נדבה באשם:
+
+Mishnah 3
+
+<b>אשם שנתערב בשלמים.</b> שמתן דמו של אשם ושלמים שוה:
+<b>שניהם ישחטו בצפון.</b> דשלמים שחיטתן בכל מקום ויכולים נמי לשוחטן בצפון במקום ששוחטים האשם:
+<b>כחמור שבהן.</b> לפנים מן הקלעים לזכרי כהונה ליום ולילה. ולא כשלמים הקלים שנאכלים בכל העיר לכל אדם לשני ימים ולילה אחד. ובעל השלמים יצא ידי נדרו, דהא שלמים לשמן הן קרבין, שמקריב כל אחד לשם מי שהוא:
+<b>אין מביאין קדשים לבית הפסול.</b> שממעט את אכילת שלמים בין באוכליהן בין בזמן אכילתן ומביאן לידי נותר. אלא ירעו ויסתאבו וימכרו כדאמרינן גבי קדשים בקדשים מין בשאינו מינו, ויביא בדמי היפה שבהן כו׳. ואין הלכה כר״ש:
+<b>חתיכות בחתיכות.</b> אם נתערבו חתיכת קדשי קדשים בחתיכה של קדשים קלים, או חתיכה של קדשים קלים הנאכלים ליום אחד כגון שלמי תודה עם חתיכה של קדשים קלים הנאכלים לשני ימים ולילה אחד דהיינו שאר שלמים, בהא מודו רבנן לר״ש דיאכלו כחמור שבהן, דמאי אית ליה למיעבד:
+
+Mishnah 4
+
+<b>אברי חטאת.</b> שבשרה נאכל לכהנים:
+<b>שנתערבו באברי עולה.</b> שכולה כליל:
+<b>יתן למעלן.</b> יתן אברי התערובות כולן על העצים. וטעמא דר׳ אליעזר, דאמר קרא (ויקרא ב׳:י״א) כי כל שאור וכל דבש לא תקטירו ממנו אשה לה׳, והכי משמעותא דקרא, כי כל שאור וכל דבש לא תקטירו, ולא תקטירו כל שממנו אשה לה׳, דהיינו השיריים של קרבן. קרבן ראשית תקריבו מן השאור והדבש לה׳, שתי לחם מן השאור ודבש מן הביכורים מפרי העץ שהם תאנים ותמרים. ואל המזבח דרשינן ליה בין אשאור ודבש בין אשיריים, לריח ניחוח אי אתה מעלה אבל אתה מעלה לשם עצים. והיינו דקאמר ורואה אני את בשר חטאת כאילו הן עצים:
+<b>וחכמים אומרים תעובר צורתן.</b> כלומר יניח אותן עד שיפסלו ויצאו לבית השריפה כשאר פסולי המוקדשים, ואינו מעלן למזבח, דהא עבר משום כל שממנו לאישים הרי הוא בבל תקטירו, וחטאת דאימוריו קרבים לאישים הרי הבשר בבל תקטירו. והלכה כחכמים:
+
+Mishnah 5
+
+<b>אברים באברי בעלי מומים.</b> אברים כשרים שנתערב בהן אבר אחד של בעלי מומין, ובא כהן שאינו יודע בתערובתן והקריב אחד מן הראשין, יקריבו כל הראשין לכתחלה, דתלינן איסורא בההוא דקרב, והנך כולהו כשרים נינהו. ובגמרא מפרש דלא שרי ר׳ אליעזר אלא להקריבן שנים שנים, דודאי חד מהנך זוג דהיתירא הוא וניתנה הקרבה זו ליקרב משום ההוא דהיתר. ואי משום ההוא דספק איסור איכא למתלייה באותו שקרב תחלה קודם שנמלך. אבל אחד אחד שמא לא נתנה הקרבה זו ליקרב אפילו לר׳ אליעזר דילמא האי דאיסורא הוא:
+<b>חוץ מאחד.</b> חוץ מזוג אחד. הכי מפרש לה בגמרא. דבחד גרידא מודה ר׳ אליעזר דלא ניתנה הקרבה זו ליקרב, כדאמרן:
+
+Mishnah 6
+
+<b>אם יש בו מראה דם כשר.</b> והני מילי כשנפלו המים לתוך דם של קדשים. אבל אם נפל דם של קדשים לתוך מים, אמרינן קמא קמא בטיל, ואפילו יש בו מראה דם פסול:
+<b>נתערב ביין.</b> שהוא אדום:
+<b>רואין אותו כאילו הוא מים.</b> ואם היה דם זה ניכר באותן המים, כשר:
+<b>בדם בהמה.</b> של חולין:
+<b>רואין אותו.</b> דם של חולין כאילו הוא מים, ואם היה מראה אדמומית של דם הכשר ניכר בהם, כשר, ואע״פ שהדם הפסול מרובה עליו הרבה:
+<b>אין דם מבטל דם.</b> דמין במינו לרבי יהודה לא בטיל, ואפילו טפה לתוך כלי גדול. אע״פ שאילו היה הדם מים, אין הדם הכשר ניכר בהם. אפילו הכי כשר לזריקה. ואין הלכה כר׳ יהודה:
+
+Mishnah 7
+
+<b>נתערב בדם הפסולים.</b> כגון בדם שנשחט לחוץ לזמנו:
+<b>ישפך לאמה.</b> לאמת המים העוברת בעזרה ויורדת לנחל קדרון. ולא אמרינן רואים אותו כאילו הוא מים ואם דם הכשר ניכר בהם יזרק, דגזרינן דלמא אתי לאכשורי דם פסולים בעינייהו. וכן דם התמצית. דמדאורייתא דם התמצית לא חזי לכפרה. דכתיב (ויקרא י״ז) כי נפש כל בשר בדם הוא ואני נתתיו לכם על המזבח לכפר. דם שהנפש יוצאה בו מכפר, ושאין הנפש יוצאה בו אינו מכפר. וגזרינן על דם הנפש שנתערב בדם התמצית, דלמא אתי לאכשורי בזריקה דם התמצית בעיניה:
+<b>רבי אליעזר מכשיר.</b> לכתחלה בדם התמצית שנתערב עם דם הנפש. דסבר אין דם התמצית של בהמה מצוי להיות רבה על דם הנפש, הלכך אמאי נגזור, הוה ליה כנתערב דם החולין בדם הקדשים דלא גזרינן ביה מידי. וכשנתערב בדם פסולין דמלתא דשכיחא, לא פליג רבי אליעזר. ותנא קמא סבר פעמים שדם התמצית רבה על דם הנפש, הלכך גזר היכא דלא רבה אטו היכא דרבה. ומיהו היכא דלא נמלך הכהן בב״ד אם יתן מתערובת זו אם לאו ונתן מאליו, מודה ת״ק דכשר, דגזירה בעלמא היא ובדיעבד כשר. וכי אתי לאמלוכי, אמרינן ליה לשופכו אמה משום גזירה. והלכה כחכמים:
+
+Mishnah 8
+
+<b>דם תמימים שנתערב בדם בעלי מומין ישפך לאמה.</b> ובהא לא פליג ר׳ אליעזר, דעבר בזריקתן משום לא תקריבו:
+<b>נתערב כוס בכוסות.</b> כוס דם של בעל מום בכוסות של דם כשר, ואין ידוע איזהו כוס של דם בעל מום:
+<b>ר׳ אליעזר אומר אם קרב אחד מהם כו׳.</b> כדרך שנחלקו באברים ואברי בעלי מומין, כך נחלקו בכוסות, וכדפרישנא לעיל. וצריכא לאפלוגי בתרווייהו, דאי אשמועינן באברים, בהא קאמר רבי אליעזר יקרבו משום דאתעבידא כפרתן בהכשר, דהיינו זריקת דמן שהיא עיקר כפרה, אבל גבי כוס בכוסות דעיקר כפרה בקלקול, אימא לא, צריכא:
+
+Mishnah 9
+
+<b>הנתנין למטה.</b> מחוט הסקרא. כגון דם עולה ואשם ושלמים ובכור ופסח ומעשר, שנתערבו בדם חטאת שהוא ניתן למעלה:
+<b>ר׳ אליעזר אומר יתן למעלה.</b> מתנות חטאת. ואע״פ שדם התחתונים מעורב בו. הואיל ואינו מתכוין לתת התחתונים למעלה רואה אני אותם כאילו הם מים. ומפני שמצוה להקדים עליונים לתחתונים, שכל החטאות קודמות לעולות, הלכך נותן למעלה תחלה ואח״כ למטה, ונתינת מטה תעלה לו לשפיכת שיריים של חטאת ולהתחלת מתנות עולה:
+<b>ישפכו לאמה.</b> דלית להו רואים:
+<b>ואם לא נמלך ונתן כשר.</b> דהא ניתן ממנו למעלה. ואין הלכה כר׳ אליעזר:
+
+Mishnah 10
+
+<b>הנתנין במתנה אחת.</b> בגמרא מפרש כגון כוס דם בכור שנתערב בכוס דם מעשר:
+<b>ינתנו מתנה אחת.</b> מכל כוס וכוס יתן מתנה אחת מכוס זה ומתנה אחת מכוס זה:
+<b>מתן ארבע במתן ארבע.</b> כגון דם עולה בדם שלמים או בדם אשם, ששניהם טעונים שתי מתנות שהן ארבע ושניהם תחתונים:
+<b>מתן ארבע במתן אחד.</b> כגון עולה בבכור ששניהם תחתונים:
+<b>רא״א ינתנו במתן ארבע.</b> ורואה אני את מתנות היתירות הניתנות מדם הבכור כאילו הם מים. ואין זה בל תוסיף:
+<b>במתנה אחת.</b> שלא יעבור על בל תוסיף. וידי עולה יצא, דכל הנתנים על מזבח החיצון שנתנן במתנה אחת כיפר:
+<b>ולא עשית מעשה בידך.</b> ואינו דומה עושה מעשה, ליושב ואינו עושה ואיסור בא מאיליו. והלכה כרבי יהושע:
+
+Mishnah 11
+
+<b>הנתנין בפנים כו׳ ישפכו לאמה.</b> דלא אמרינן רואים, ואסור לשנות את אלו מפני הכשרן של אלו. ורבי אליעזר דסבר אמרינן רואין, לא פליג הכא. דהיכי לעביד, ניתיב לחוץ והדר לפנים, כשם שמצוה להקדים עליונים לתחתונים כך מצוה להקדים פנימי לחיצון, דפנימי חשוב. ניתיב בפנים והדר ניתיב בחוץ, כיון דאיכא חטאת ואשם שאם נתערב דמם בדמים הפנימים לא מצי למימר יתן בפנים ואחר כך יתן בחוץ משום דמפסלי חיצונים, לא פסיקא ליה. וא״ת לפסלינהו לחיצונים כדי להכשיר פנימים. למפסלינהו בידים לא קאמר ר׳ אליעזר, ומוטב להמתין עד שקיעת החמה ויפסלו מאליהן וישפכו, לאמה:
+<b>נתן בחוץ.</b> כהן שלא נמלך ונתן מתערובת זו בחוץ, כשר:
+<b>ר׳ עקיבא פוסל. החיצון.</b> שכל דמים החיצונים שנכנסו לפנים נפסלו:
+<b>וחכמים מכשירים.</b> בכל הקרבנות, חוץ מחטאת החיצונה דמיפסלא משום וכל חטאת אשר יובא כו׳. והלכה כחכמים:
+
+Mishnah 12
+
+<b>יצא אחד מהן לחוץ.</b> חוץ לעזרה:
+<b>הפנימי כשר.</b> ונותן ממנו מתנותיו והקרבן כשר:
+<b>וחכמים פוסלין.</b> דכתיב (ויקרא ו׳) אשר יובא מדמה, ואפילו מקצת דמה, פסול. מדלא כתיב את דמה:
+<b>ומה אם במקום שהמחשבה פוסלת בחוץ.</b> כלומר, ומה חוץ, שהוא מקום שהמחשבה פוסלת בו שאם חישב בשחיטה על מנת לזרוק דמה לחוץ, פסולה:
+<b>לא עשה.</b> אצל מוציא מקצת דמה לחוץ את המשוייר בפנים כיוצא, כדאמריתו הפנימי כשר. 
+<b>מקום שאין המחשבה פוסלת בפנים.</b> כלומר היכל שהוא מקום שאין מחשבה פוסלת בו. שאם שחט על מנת ליתן את הנתנים בחוץ בפנים כשר, אינו דין כו׳. ואין הלכה כר׳ יוסי הגלילי. ודוקא בדם הוא דאמרינן דאם יצא חוץ לעזרה או נכנס בפנים להזות ממנו בהיכל נפסל. אבל בשר קדשים נהי דאם יצא לחוץ נפסל ואסור באכילה, דכתיב (שמות כ״ב:ל׳) ובשר בשדה טריפה, בשר שיצא חוץ למחיצתו, דהיינו קדשי קדשים חוץ לעזרה וקדשים קלים מחוץ לעיר, נעשה כאילו הוא בשר בשדה והרי הוא טריפה ולא תאכלו. מכל מקום אם נכנס לפנים אל תוך ההיכל לא נפסל בשביל כן ומותר באכילה, דאמר קרא אשר יובא מדמה לא תאכל, מדמה ולא מבשרה:
+<b>עד שיכפר.</b> בהיכל:
+<b>ר׳ יהודה אומר כו׳.</b> והלכה כר״י:
+<b>ואין הציץ מרצה על היוצא.</b> ואע״ג דפסולים שעלו לא ירדו, ארצויי מיהא לא ארצו, דכתיב בציץ (שם כ״ח) ונשא אהרן את עון הקדשים, ובפרשת אמור כתיב כל איש אשר יקרב מכל זרעכם אל הקדשים וגו׳ וטומאתו עליו, מה קדשים האמורים להלן בטומאה הכתוב מדבר, אף עון קדשים האמורים בציץ בטומאה הכתוב מדבר:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>המזבח מקדש את הראוי לו.</b> ופליגי תנאי בפירושא דמתניתין מאי ניהו הראוי לו:
+<b>ר׳ יהושע אומר כל הראוי לאשים.</b> להשרף על גבי האש, אע״פ שנפסל, אם עלה למזבח קדשו המזבח ונעשה לחמו, ואם עלה לא ירד. אבל דבר שאין ראוי לאש, כגון דם פסול ונסכים פסולים, אפילו אם עלו ירדו:
+<b>היא העולה על מוקדה.</b> דבר שהוא למוקד ועלה, הרי הוא בהוייתו ולא ירד. היא, משמע בהוייתה תהא:
+<b>רבן גמליאל אומר כל הראוי למזבח.</b> ואפילו דם ונסכים שנפסלו, אם עלו לא ירדו. ואין לך למעט אלא דבר שלא הוברר לחלקו של מזבח מעולם, כגון קמצים שלא קדשו בכלי אחר קמיצה, דאע״ג דהמנחה כולה קדשה בכלי אין זה חלק גבוה ברור, שאין המנחה קריבה כולה. ובקמיצה בלא מתן כלי, אין זה מבורר למזבח, ואינו מתקדש אפילו עלה על גבי המזבח:
+<b>אלא הדם והנסכים.</b> שהם ראוים למזבח ואינם ראויים לאשים:
+<b>ר״ש אומר הזבח כשר והנסכים פסולים.</b> ר׳ שמעון סבירא ליה בנסכים של זבח כרבי יהושע, ובדם ובנסכים הבאים בפני עצמן כרבן גמליאל. ולא ממוקדה יליף, אלא מקרא דכתיב (שמות כ״ט:ל״ח) כל הנוגע במזבח יקדש, וכתיב בתריה וזה אשר תעשה על המזבח כבשים בני שנה תמימים שנים ליום עולה, אין המזבח מקדש אלא דומיא דעולה, מה עולה הבאה בגלל עצמה, אף כל הבאים בגלל עצמן, יצאו נסכים הבאים בגלל הזבח. הלכך בין שהזבח כשר והנסכים פסולים כגון שיצאו או נטמאו, בין שהזבח פסול והנסכים כשרים, דהואיל והן באים בגללו נפסלים עמו ובטלה תורת הקדש מהן:
+<b>ואפילו זה וזה פסולים הזבח לא ירד.</b> שהמזבח מקדשו:
+<b>והנסכים ירדו.</b> כיון שאין באים בגלל עצמן אינן דומיא דעולה ואין מזבח מקדשן. והלכה כר׳ יהושע:
+
+Mishnah 2
+
+<b>הלן.</b> בין דם בין אימורים שלנו לילה חוץ למזבח:
+<b>ר׳ יהודה אומר שנשחטה בלילה כו׳ אם עלתה תרד.</b> דכתיב זאת תורת העולה היא העולה, זאת היא העולה, הרי כאן שלשה מיעוטים, מיעט נשחטה בלילה ושנשפך דמה ושיצא דמה חוץ לקלעים, שאם עלתה תרד:
+<b>ר׳ שמעון אומר לא תרד.</b> דדריש זאת תורת העולה, תורה אחת לכל העולים שאם עלו לא ירדו. והלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>מכשיר בבעלי מומין.</b> דאם עלו לא ירדו. ודוקא בדוקין שבעין וכיוצא בהן הכשיר ר׳ עקיבא, הואיל והן כשרים לכתחילה בעופות. אבל במחוסר אבר דפסול בעופות, לא:
+<b>דוחה היה אבא את בעלי מומין.</b> שאם עלו דוחה היה אותן כלאחר יד ולא היה מורידן דרך בזיון בפרהסיא, ובהא פליג אתנא קמא דאמר ירדו. והלכה כרבי חנינא בן אנטיגנוס:
+
+Mishnah 4
+
+<b>כשם שאם עלו לא ירדו.</b> אכל הנך פסולין דתנן בהו לא ירדו קאי:
+<b>כך אם ירדו.</b> לאחר שעלו, לא יעלו עוד:
+<b>וכולן שעלו חיים בראש המזבח.</b> ר׳ עקיבא קאמר לה דמכשיר בבעלי מומין. ומודה שאם עלו חיים בראש המזבח ירדו, שאין המזבח מקדש בעלי מומין חיים:
+<b>עולה שעלתה חיה לראש המזבח תרד.</b> בעולה כשרה מיירי, ודברי הכל. ולא נקט לה אלא משום סיפא, ללמדך שראש המזבח מקום ראוי להפשט ונתוח היכא דעבר ושחטה בראש המזבח:
+
+Mishnah 5
+
+<b>ואלו אם עלו ירדו.</b> ואפילו הן כשרים וטהורים. משום דלא שייך בהו מזבח כלל:
+<b>בשר קדשי קדשים כו׳.</b> דלאכילה קיימי ולא למזבח:
+<b>והקטורת.</b> לא ראויה היא למזבח החיצון:
+<b>הצמר שבראשי כבשים.</b> גרסינן. ורישא דבבא אחריתא היא, ובהדי עצמות וגידין קתני לה ומשפט אחד להם. הצמר שבראשי כבשים, של עולה. שהראש אינו בכלל הפשט וקרב עם עורו, והכי אמרינן בשחיטת חולין [כ״ז ע״ב]. מנין לרבות את הראש שכבר הותז בשחיטה שאע״פ שאינו בכלל הפשט ישנו בכלל הקטרה, תלמוד לומר את הראש. ויש צמר בגובה ראשו של כבש אצל ערפו, וכן השער שבזקן התישים בזמן שהן מחוברים, כולן עולים:
+
+Mishnah 6
+
+<b>וכולם.</b> בין פסולים שעלו דתנן בהו לא ירדו, בין עצמות וגידין שהעלן מחוברים ואכלתם האש:
+<b>ופקעו מעל המזבח. לארץ.</b> אסקלטי״ר בלע״ז:
+<b>לא יחזיר.</b> אין צריך להחזיר:
+<b>וכן גחלת שפקעה.</b> אין צריך להחזיר:
+<b>אברים שפקעו כו׳.</b> אי דאית בהו ממש, שבשרם ניכר, אפילו לאחר חצות נמי יחזיר, דלא הוי עיכול. ואי דלית בהו ממש, שנשרפו׳ כולן ונעשו גחלת, אפילו קודם חצות לא יחזיר. אלא הכא במאי עסקינן כגון שנתקשו מחמת האש ששלטה בכולן ונשרפו ולא נעשו פחם אבל כעצים יבשים הם מתוכם:
+<b>קודם לחצות ולאחר חצות.</b> ילפינן מקרא דכתיב כל הלילה עד הבוקר, ממשמע שנאמר כל הלילה איני יודע שעד הבוקר, אלא תן בוקר לבוקרו של לילה, שאין צריכין להיות עוד על המוקד, ואיזה בוקר נוסף על בוקרו של לילה שאין צריכין להיות עוד על המוקד, זה חצות. דבוקר של לילה הוא עמוד השחר:
+<b>ומועלין בהן.</b> דאכתי בני מזבח נינהו:
+<b>ואין מועלין בהן.</b> דכיון דהוו מעוכלים הוו להו דבר שנעשית מצותו ואין מועלים בו:
+
+Mishnah 7
+
+<b>הכבש מקדש.</b> דכתיב (שמות מ׳:ט׳) ומשחת את המזבח וגו׳, את, לרבות את הכבש:
+<b>הכלים מקדשים.</b> דבכלים נמי כתיב (שם ל׳) כל הנוגע בהם יקדש:
+<b>כלי הלח.</b> קערות ומזרקות לדם וליין ולשמן:
+<b>מדות היבש.</b> שתי מדות של יבש היו שם, עשרון, וחצי עשרון:
+<b>שהיו עושין והן שלימים.</b> שהיו עושים כשהן שלימים. ומיהו כל כלי שרת שנקבו או שנשברו אין מתקנין שבריהן אלא עושים אותן חדשים. וכן סכין שנפגם אין משחיזין אותו להסיר הפגם. ובגדי כהונה שנתלכלכו אין מכבסין אותן אלא עושים חדשים ומניחין אלו לצורך פתילות של מנורה ושמחת בית השואבה. וכל כך למה, לפי שאין עניות במקום עשירות. ומזבח שנפגם פסול. וכל פגימה הפוסלת בסכין של שחיטה, פוסלת במזבח. וכל זמן שהמזבח פגום כל קדשים הנשחטין בעזרה כולם פסולין, דכתיב (שם כ) וזבחת עליו את עולותיך ואת שלמיך, וא״א לומר מקרא כמשמעו שהרי שחיטת קדשים בעזרה היא ולא על המזבח, אלא עליו, כלומר כל זמן שהוא שלם אתה זובח ואין אתה זובח כשהוא פגום. וכל קדשים הנמצאים בעזרה בשעה שהמזבח פגום אע״פ שנשחטו בכשרות, כולם פסולים. ואפילד שירי מנחית אינם נאכלים, דכתיב (ויקרא י׳) ואכלוה מצות אצל המזבח, מפי השמועה למדו בזמן שהמזבח שלם ולא בזמן שהוא פגום:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>כל התדיר מחבירו קודם את חבירו.</b> דכתיב מלבד עולת הבוקר אשר לעולת התמיד. מכדי כתיב מלבד עולת הבוקר, העשויה כבר משמע, מינה שמעינן דתמידין קודמין למוספין, אשר לעולת התמיד למה לי, פשיטא דעולת הבוקר עולת התמיד היא, אלא תלה לך טעם הקדמתה בתדירות כדי שתלמוד לשאר תדירין שיקדימו. דמשום היא גופה לא הוה צריך לפרושי:
+
+Mishnah 2
+
+<b>דם חטאת קודם לדם עולה.</b> אם שניהם שחוטין ועומדין ליזרק:
+<b>שהוא מרצה.</b> מכפר על חייבי כריתות שצריכים ריצוי גדול:
+<b>אברי עולה קודמין.</b> בהקטרתן:
+<b>לאימורי חטאת.</b> אם נזרקו דמי שניהם:
+<b>מפני שהן כליל.</b> וצד ריבוי הוא זה למזבח:
+<b>על ארבע קרנות.</b> ואשם שתי מתנות שהן ארבע ולא על הקרנות:
+<b>ועל היסוד.</b> שפיכת שיירים. ובאשם לא מצינו שנאמר בו:
+<b>מתן ארבע.</b> שתי מתנות שהן ארבע, ובכור אינו טעון אלא מתנה אחת ואינו טעון סמיכה ונסכים ולא תנופת חזה ושוק:
+
+Mishnah 3
+
+<b>ונאכל לכהנים.</b> והמעשר אין לכהנים חלק בו אלא כולו נאכל לבעלים:
+<b>מפני שהוא מין זבח.</b> זביחת סכין. ועוף במליקה. וזבחים חשיבי:
+<b>ויש בו קדשי קדשים.</b> ואע״ג דקרבן עוף כולו קדשי קדשים, או חטאת או עולה, זבחים יש להן לחלק גבוה שני דברים, דמו ואמוריו, משא״כ לחטאת העוף שאין למזבח אלא דמה, וכיון דקדמה לחטאת העוף כל שכן לעולת העוף, דהא חטאת העוף קודמת לעולת העוף כדמפרש ואזיל:
+
+Mishnah 4
+
+<b>שהן מיני דמים.</b> ומיני דמים כפרתן מרובה:
+<b>חטאת העוף קודמת לעולת העוף.</b> דכתיב (ויקרא ה׳:ח׳) והקריב את אשר לחטאת ראשונה, בנה בנין אב לכל החטאות שקודמות לעולה בין בבהמה בין בעוף:
+<b>וכן להקדשה.</b> כשהוא מפריש קנו, דהיינו שתי תורים או שני בני יונה, קורא שם לחטאת תחלה:
+
+Mishnah 5
+
+<b>קודמות לאשמות.</b> אם היה מחוייב חטאת ואשם ומביאן, חטאת קודמת. כדתנן שדמה נתן על ארבע קרנות ועל היסוד:
+<b>מפני שהוא בא להכשיר.</b> את המצורע לקדשים ולביאת מקדש. הלכך חשיבותא הוא לגביה, שהטהרה תלויה בו:
+<b>ובאים בכסף שקלים.</b> דכתיב (ויקרא ה׳:ט״ו) בערכך כסף שקלים, באשם מעילות, ואתי אשם תלוי ואשם גזילות בגזירה שוה בערכך בערכך, ואשם שפחה חרופה גמר באיל איל:
+<b>חוץ מאשם נזיר ואשם מצורע.</b> דכתיב בהו (במדבר ו׳:י״ב) כבש בן שנתו. ומדאיל בן שתי שנים בשתי סלעים, כבש בן שנה לאו בשתי סלעים הוא:
+
+Mishnah 6
+
+<b>כך הם קודמים לאכילה.</b> אכולהו דבני אכילה קאי, כגון חטאת לאשם, ואשם לתודה, ותודה לשלמים:
+<b>שלמים.</b> של קרבן אמש:
+<b>וחכמים אומרים כו׳.</b> והלכה כחכמים. ותדיר ומקודש, כגון דם עולת תמיד ודם חטאת עומדים, זה תדיר וזה מקודש ממנו, דהא אמרן דם חטאת קודם לדם עולה מפני שהוא מרצה. הא מלתא מיבעיא בגמרא ולא אפשיטא. ונראה דתדיר קודם:
+
+Mishnah 7
+
+<b>ובכולן.</b> בכל הנאכלים:
+<b>רשאים הכהנים לשנות באכילתן.</b> כגון לאכלן צלויין מבושלין ושלוקין. דבמתנות כהונה כתיב (שם י״ח) לך נתתים למשחה, לגדולה, כדרך שהמלכים אוכלים צלי שלוק ומבושל ובמטעמים ותבלין:
+<b>שלא יביא את התרומה לידי פסול.</b> לפי שהתבלין שבלעו טעם הקדשים אם יבואו לידי נותר הרי הן באזהרה משום טעם הקדשים שבלוע בהן:
+
+Mishnah 8
+
+<b>שהוא מתחלק.</b> לאכילת כהנים:
+<b>מותר רקיקי מנחת ישראל.</b> מנחת מאפה שבאה חלות ורקיקין. חלות בוללן, ורקיקין מושחן. ואמר ר׳ שמעון במסכת מנחות [דף ע״ה] מרשחן במין כ״י [כ״ך יונית], דשאר השמן נאכל לכהנים. 
+<b>מותר רקיקי מנחת כהנים.</b> דמנחת כהנים כולה כליל, השמן שצף על גבה ונותר שאינו נבלע בה, שורפים אותו בפני עצמו:
+<b>ומותר מנחת כהן המשיח.</b> לפי ששמנה מרובה, שלשה לוגין לעשרון, ומתוך שהיא אפויה תחלה אין שמנה נבלע בפתיתיה וצריך להקטיר המותר בפני עצמו:
+<b>שאין מתנדבים שמן.</b> לפיכך לא יעלה על דעתך שיהא השמן המתחלק או הנקטר נדבה:
+<b>ר׳ טרפון אומר מתנדבים שמן.</b> בפני עצמו. ואין פחות מלוג. ונשרף בפני עצמו. והלכה כר׳ טרפון. וכן הלכה שמתנדבים יין בפני עצמו ואין מתנדבים פחות משלשה לוגין, וזורקין אותו על גבי האשים ונשרף שם. ואע״ג דהוא מכבה אש המערכה ורחמנא אמר לא תכבה, הואיל ואינו מתכוין לכבות שרי, דכרבי שמעון קיימא לן דדבר שאינו מתכוין מותר. ולא הוי פסיק רישיה. דאפשר שתהיה האש גדולה וחזקה ותנצח את היין ולא יכבנה:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>דם חטאת.</b> טעון כבוס. כדכתיב (ויקרא ז׳) ואשר יזה מדמה וגו׳ תכבס במקום קדוש:
+<b>שנאמר במקום קדוש תאכל.</b> ובההוא ענינא כתיב:
+<b>ואחד הפנימית.</b> שדמן טעון הזיה בפנים שאינן נאכלות:
+<b>שנאמר תורת החטאת.</b> ברישא דההוא ענינא כתיב:
+<b>תורה אחת לכל החטאות.</b> ודוקא חטאת בהמה. אבל דם חטאת העוף אינו טעון כבוס, דבההוא ענינא תשחט החטאת כתיב, פרט לחטאת העוף שאינה נשחטת:
+
+Mishnah 2
+
+<b>אין דמה טעון כבוס.</b> דכתיב אשר יזה מדמה, מדם כשרה ולא מדם פסולה:
+<b>שעת הכושר.</b> לזריקה:
+<b>שלנה.</b> שלן דמה:
+<b>ושקבלו פסולין.</b> גרסינן. ולא גרסינן ושזרקו, דהא אפילו חטאת כשרה שניתז דמה על גבי הבגד לאחר זריקת הדם אינו טעון כיבוס, כדאמרינן אשר יזה פרט לזה שכבר הוזה:
+
+Mishnah 3
+
+<b>נתז מן הצואר.</b> של בהמה על הבגד, אינו טעון כבוס. דכתיב אשר יזה, לא אמרתי אלא בראוי להזאה:
+<b>מן הקרן.</b> של מזבח:
+<b>ומן היסוד.</b> מן השיריים הראויים לישפך על היסוד, ואע״פ שלא נשפכו עדיין. דמאחר שניתן מתן דמה אין שיריים טעונים כבוס, דכתיב אשר יזה, פרט לזה שכבר הוזה מדמה:
+<b>אלא הדם שנתקבל בכלי.</b> מה טעם קאמר, מה טעם נשפך על הרצפה ואספו אין טעון כבוס, לפי שאין טעון כבוס אלא הדם שנתקבל בכלי:
+<b>וראוי להזאה.</b> למעוטי קבל פחות מכדי הזאה בכלי זה ופחות מכדי הזאה בכלי זה ואח״כ ערבן, דלא קדשי ואין טעונין כבוס:
+<b>עד שלא הופשט אין טעון כבוס.</b> דכתיב על הבגד, מה בגד הראוי לקבל טומאה, דאין לך בגד קטן ששמו בגד שאינו ראוי לקבל טומאה אם חשב עליו לכלי כמות שהוא, אף כל הראוי לקבל טומאה, ועד שלא הופשט אינו ראוי לקבל טומאה, ומשהופשט הוי ראוי לקבל טומאה אם חשב עליו לעשות אותו מכסה למרכבה או לכסות בו את המטה ואינו צריך קיצוע:
+<b>אף משהופשט.</b> כל זמן שלא נתקן להיות כלי:
+<b>אין טעון כבוס.</b> דבעינן דבר המקבל טומאה שאין מחוסר אפילו מחשבה:
+<b>אלא מקום הדם.</b> ולא כל הבגד:
+<b>וראוי לקבל טומאה.</b> ואע״פ שמחוסר מחשבה. ובלבד שלא יהא מחוסר מלאכה. וסתמא כר׳ יהודה, וכן הלכה:
+<b>וראוי לכבוס.</b> למעוטי כלי עץ. דאע״ג דמקבל טומאה הוא אינו ראוי לכבוס, דבר גרידה הוא ולא בר כבוס:
+
+Mishnah 4
+
+<b>במקום קדוש.</b> בעזרה:
+<b>ושבירת כלי חרס במקום קדוש.</b> דבתר דכתיב תכבס במקום קדוש, כתיב וכלי חרס אשר תבושל בו ישבר, אתקש שבירת כלי חרס לכבוס, מה כבוס במקום קדוש אף שבירת כלי חרס במקום קדוש:
+<b>זה חומר.</b> אכבוס קאי:
+
+Mishnah 5
+
+<b>בגד.</b> שנתז עליו דם חטאת ויצא חוץ לקלעים:
+<b>נטמא חוץ לקלעים.</b> לאחר שיצא. ואי אפשר להכניס טומאה לעזרה:
+<b>קורעו.</b> ברובו. וטהור מטומאה:
+<b>ונכנס ומכבסו במקום קדוש.</b> ואע״ג דבגד שנטמא וקרעו ברובו עדיין הוא בטומאתו מדרבנן עד שלא ישאר בחבורו כדי רוחב סודר, הכא שרי להכניסו לעזרה כדי לקיים בו מצות כבוס, כיון דמדאורייתא כשנקרע רובו טהור:
+<b>נוקבו.</b> לטהרו מטומאתו. ודוקא נקב כשיעור שורש קטן דבזה טהר מטומאתו ועדיין כלי הוא ומקיים בו מצות, שבירה במקדש, אבל אם ניקב נקב גדול, דיצא מתורת כלי, שוב אינו נכנס, ושוברו, דרחמנא אמר וכלי חרס אשר תבושל בו ישבר, בשעת שבירה יהיה כלי, והאי בשעת שבירה לא הוי כלי:
+
+Mishnah 6
+
+<b>פוחתו.</b> דכלי מתכות אינו טהור מטומאתו בנקב כל שהוא אלא בנקב גדול. ומיהו אחר שפחתו. מקיש עליו בקורנס ומחברו כדי שיחזור שם כלי עליו. דבשעת מריקה צריך שיהיה כלי:
+
+Mishnah 7
+
+<b>ואחד שעירה לתוכו רותח.</b> מדכתיב (ויקרא ו כא) וכלי חרס אשר תבושל בו ישבר. דסמך ישבר אצל בו, ולא כתיב ואם בכלי חרש תבושל ישבר, למדרש, אם נבלע בו מכל מקום ישבר:
+<b>קדשים קלים אינן טעונים מריקה ושטיפה.</b> מודה ר׳ שמעון דבעו הגעלה ברותחין, שהרי הטעם הבלוע נעשה נותר ופולטו לאחר זמן בהיתר אם לא יגעילנו. ומתורת מריקה ושטיפה הוא דממעט ר׳ שמעון לקדשים קלים, דמריקה ושטיפה דקדשי קדשים צריך שיהיה במים ולא ביין ולא במזוג, ואם בשל במקצת כלי טעון מריקה ושטיפה כל הכלי, וצריכים מריקה בחמין ושטיפה בצונן. ואילו קדשים קלים לר׳ שמעון מגעילן אפילו ביין ואפילו במזוג רותחים, דלא קפדינא אלא להגעיל איסור הנבלע, ואין צריך להגעיל אלא מקום הבשול בלבד, ואחר ההגעלה אין צריך שטיפה בצונן, דכל הנך גזירת הכתוב נינהו בחטאת ובקדשי קדשים, ולא בקדשים קלים. ואין הלכה כר׳ שמעון. דדוקא תרומה ממעטינן מכל הני דאמרן דכתיב יאכל אותה, ותניא, אותה פרט לתרומה שאין לה תורת מריקה ושטיפה כקדשים. אבל קדשים קלים שוין הן לקדשי קדשים לכל תורת מריקה ושטיפה. ובפירוש מריקה ושטיפה נחלקו תנאים בברייתא, יש שאומר מריקה הגעלה בחמין ושטיפה בצונן. ויש מי שאומר מריקה ושטיפה שתיהן בצונן לבתר הגעלה, כדתנן לקמן בסמוך, אלא שמריקה כמריקת הכוס ושטיפה כשטיפת הכוס, שזה מבחוץ וזה מבפנים, כלומר שטיפה מבחוץ ומריקה מבפנים. והלכה כדברי האומר מריקה בחמין ושטיפה בצונן:
+<b>יבשל בו [את] כל הרגל.</b> בלא מריקה ושטיפה, ולבסוף ימרוק וישטוף. לפי שכל יום נעשה גיעול לחבירו, דמתוך ששלמים מרובים ברגל אין בלוע שלהן נעשה נותר, שהרי זמן שלמים לשני ימים, וכי מבשל ביה שלמים האידנא והדר מבשל ביה שלמים למחר משלמים שנשחטו ביום המחרת, פולט מה שבלע אתמול ובולע מן האחרונות, נמצא שאינו בא לידי נותר:
+<b>וחכמים אומרים עד זמן אכילה.</b> שלא יהא בין סוף הבשול לתחלת מריקה ושטיפה אלא זמן אכילה בלבד ולא יותר מזה. דכתיב ומורק ושוטף, וכתיב כל זכר בכהנים יאכל אותה, ולמה סמכן הכתוב, לומר לך שממתין זמן אכילה בלבד והדר עביד ליה מריקה ושטיפה בו ביום מיד. והלכה כחכמים:
+<b>האסכלה.</b> גראדיל״א בלע״ז. והיא עשויה כעין שבכה וצולין עליו צלי:
+<b>מגעילן.</b> בחמין:
+
+Mishnah 8
+
+<b>הרי הקלים נאכלין כחמורים ואינן טעונין מריקה.</b> מתניתין חסורי מחסרא והכי קתני, אם יש בהן בנותן טעם הרי קלים נאכלים כחמורים לפנים מן הקלעים ליום ולילה וטעונים מריקה ושטיפה ופוסלים במגע. אין בהן בנותן טעם אין הקלים נאכלים כחמורים ואין בהן מריקה ושטיפה ואין פוסלים במגע. ומתניתין ר׳ שמעון היא דאמר קדשים קלים אין טעונין מריקה ושטיפה, הלכך כשלא נתנו טעם קדשי קדשים בקדשים קלים אין טעונים מריקה ושטיפה:
+<b>רקיק.</b> פסול, שנגע ברקיק כשר, ובלע הכשר מן הפסול:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>טבול יום.</b> שטבל ועלה ולא העריב שמשו:
+<b>ומחוסר כפורים.</b> כגון זב ומצורע ויולדת שטבלו והעריב שמשן ולא הביאו כפרתן:
+<b>אינן חולקים בקדשים.</b> הואיל ואין ראויין לאכילה אין חולקים לאכול לערב כשיטהרו, דכתיב (ויקרא ו׳:י״ט) הכהן המחטא אותה יאכלנה, כהן הראוי לחטוי חולק, שאינו ראוי לחטוי אינו חולק. ואי אפשר לומר כהן שאינו ראוי לחטוי בשעת הקרבה אינו אוכל, דהא איכא קטן דאינו ראוי לחטוי ואוכל, אלא על כרחך יאכלנה דאמר קרא יחלוק בה כדי לאכול ממנה קאמר, ומדאפקה קרא לחלוקה בלשון אכילה, שמע מינה דכהן הראוי לאכילה חולק, שאין ראוי לאכילה אינו חולק. הלכך בעלי מומין חולקין, שאע״פ שאין ראויין לחטוי, ראויין הן לאכילה, כדכתיב (שם כ״א) ומן הקדשים יאכל:
+<b>אונן נוגע.</b> והוא שטבל ולא הסיח דעתו מן הטבילה כל זמן שהוא אונן. שאם הסיח דעתו ונגע, אפילו לאחר שטבל פסל:
+<b>וכל שאינו ראוי לעבודה אינו חולק בבשר.</b> חוץ מבעלי מומין שאע״פ שאינן ראויין לעבודה חולקים בבשר, דרבינהו קרא בהדיא, דכתיב (שם) לחם אלהיו מקדשי הקדשים וגו׳, וכתיב (שם ו׳) כל זכר בבני אהרן יאכלנה, לרבות בעלי מומין למחלוקת, אי לאכילה הרי כבר אמור ומן הקדשים יאכל:
+<b>וטהור בשעת הקטר חלבים.</b> שהוא כל הלילה. כגון שטבל וטהר בהערב שמש:
+<b>אינו חולק.</b> שאין הכהן חולק בקדשים עד שיהא טהור משעת זריקת דמים עד שעת הקטר חלבים, ואם נטמא בין כך ובין כך אינו חולק:
+
+Mishnah 2
+
+<b>כל שלא זכה המזבח בבשרה.</b> כגון שאירע בה פסול קודם זריקה, דלא היתה לה שעת היתר למזבח:
+<b>עורה לכהנים.</b> הואיל וזכה המזבח בבשרה שהרי כשרה היא:
+<b>ואחד עולת אשה.</b> דכתיב והכהן המקריב את עולת איש, אין לי אלא עולת איש, עולת נשים ועבדים מנין, ת״ל עור העולה, ריבה. אם כן למה נאמר עולת איש, פרט למתפיס עולתו לבדק הבית שהעור קדוש:
+
+Mishnah 3
+
+<b>עורות קדשים קלים לבעלים.</b> דכתיב עור העולה וגו׳, מה עולה קדשי קדשים אף כל קדשי קדשים:
+<b>עורות קדשי קדשים.</b> חטאות ואשמות לכהנים כדמפרש טעמא ואזיל:
+<b>אין המזבח מוכיח.</b> כלומר, אין לך לומר מזבח יוכיח שזכה בבשר העולה ולא זכה בעור, ואף אתה אל תתמה בקדשי קדשים שאע״פ שזכו כהנים בבשרן לא יזכו בעורן. אין זו הוכחה, שאין למזבח עור בכל מקום. אבל בכהנים מצינו שזכו בעור העולה, וקל וחומר שיזכו בעורות קדשי קדשים:
+
+Mishnah 4
+
+<b>אין עורותיהן לכהנים.</b> אלא נשרפים עם עורן:
+<b>לא ראיתי עור יוצא לבית השריפה.</b> לאחר שהופשט אם נמצאת טריפה, אע״פ שפסול זה היה בו קודם הפשט, הואיל ולא ניכר עד לאחר הפשט:
+<b>שהמפשיט את הבכור ונמצא טריפה.</b> הא קמשמע לן ר׳ עקיבא דאפילו בכור בעל מום הנשחט במדינה על מומו, ולא התירו הכתוב אלא באכילה כדכתיב בשעריך תאכלנו, אבל אם מת עורו אסור וטעון קבורה, ואשמועינן ר״ע דהיכא דלא הוכר טריפתו עד לאחר הפשטו, שרייה שחיטתו והפשטו לעורו, כאילו נזרק דמו במקדש:
+<b>יאותו הכהנים בעורו.</b> ואינו נשרף:
+<b>אין לא ראינו ראיה.</b> שמא לא אירע בימיו שימצא טריפה לאחר הפשט, ואם אירע ושרפוהו הוא לא ראה:
+<b>אלא יצא לבית השריפה.</b> הואיל וקודם הפשט בא. והלכה כר׳ עקיבא בבכור בעל מום כשהתירו מומחה. אבל לא התירו מומחה, לא. והלכה כחכמים בבכור תמים, דבשר בקבורה והעור בשריפה:
+
+Mishnah 5
+
+<b>פרים הנשרפין.</b> פר כהן משיח, ופר העלם דבר של צבור, ופר של יום הכיפורים:
+<b>ושעירים הנשרפים.</b> שעיר יום הכיפורים ושעירי עבודה זרה:
+<b>נשרפין בבית הדשן.</b> חוץ לשלש מחנות. ובבית עולמים, חוץ לירושלים. דכתיב בהו אל מחוץ למחנה, כלומר חוץ לשלש מחנות:
+<b>מטמאין בגדים.</b> לעסוקים בהם. כדכתיב (ויקרא ט״ז:כ״ו) והשורף אותם יכבס בגדיו. וכל מקום שנאמר יכבס בגדיו, לא בלבד הבגדים שהוא לבוש טעונין כבוס, אלא כל בגד שהוא נוגע בו בעודו מחובר לטמא, נטמא וטעון כבוס:
+<b>שלא כמצותן.</b> כגון שנפסלו וטעונין שריפה כשאר פסולי המוקדשים:
+<b>בבית הבירה.</b> פעמים בעזרה ופעמים בהר הבית. כיצד, אירע בהן פסול קודם יציאתן מן העזרה בין קודם זריקה בין לאחר זריקה, נשרפין בבית הדשן הגדול שבעזרה. אירע בהן פסול אחר יציאתן מן העזרה, נשרפין בבית הדשן שבהר הבית, והוא בית המקדש:
+
+Mishnah 6
+
+<b>היו סובלין אותן.</b> את הנשרפים כמצותן, היו נושאין אותן במוטות להוציאן לבית שריפתן:
+<b>הראשונים.</b> בני אדם הנושאים במוט. אותן שבראש האחד יוצאים ראשונים, והאחרונים שבראש השני לא יצאו:
+<b>ניתך הבשר.</b> נגמרה שריפתן אין המסייע שוב בהן מטמא בגדים. אבל מקמי הכי כל המסייעין בשעת שריפה מטמאים בגדים, דכתיב והשורף אותם יכבס בגדיו, בשעת שריפה. יכול המסייע לאחר שנעשו אפר מטמא בגדים, תלמוד לומר אותם, אותם מטמא בגדים, נעשו אפר אינו מטמא בגדים. ופרים הנשרפים ושעירים הנשרפים עצמן אין מטמאין אדם ובגדים שנוגעים בהם, אלא המתעסק בשריפתן טמא מגזירת הכתוב. לדברי רבנן משיצאו הסובלים במוטות, ולדברי ר׳ שמעון משיוצת האור ברובן. ואין הלכה כר״ש:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>השוחט.</b> קדשים בחוץ והעלן בחוץ. בהעלם אחד. חייב על השחיטה וחייב על ההעלאה. שהן שני גופי עבירה, דתרוייהו כתיבי אשר ישחט ואשר יעלה:
+<b>כיון שהוציאו פסלו.</b> ואפילו הכי חייב, והוא הדין לשוחט בחוץ ומעלה בחוץ. ור׳ יוסי הגלילי אמר לך, מה לשוחט בפנים ומעלה בחוץ שכן היתה לו שעת הכושר, תאמר לשוחט בחוץ ומעלה בחוץ שלא היתה לו שעת הכושר. ואין הלכה כר׳ יוסי הגלילי:
+
+Mishnah 2
+
+<b>הטמא שאכל כו׳.</b> משום דפליגי ר׳ יוסי הגלילי ורבנן בתרוייהו ודמו הנך תרתי פלוגתא אהדדי, תנינהו גבי הדדי:
+<b>רבי יוסי הגלילי אומר וכו׳.</b> כשנטמא הגוף ואחר כך נטמא הבשר כולי עלמא לא פליגי דחייב כרת. כי פליגי, שנטמא הבשר ואחר כך נטמא הגוף, רבנן אית להו איסור כולל, דמתוך שחל עליו איסור טומאת הגוף לאסרו בבשר טהור שהיה מותר בו מתחלה, חל נמי אף על הבשר טמא ואע״פ שהיה אסור ועומד, כדי שיתחייב עליו אף משום טומאת הגוף. ור׳ יוסי הגלילי לית ליה איסור חל על איסור באיסור כולל ואין איסור של טומאת הגוף חל על איסור של טומאת בשר. ואין הלכה כר׳ יוסי הגלילי:
+<b>וטהור שאכל טמא פטור.</b> מן הכרת. וסופג את הארבעים משום (ויקרא ז׳:י״ט) והבשר אשר יגע בכל טמא לא יאכל:
+<b>שאינו חייב אלא על טומאת הגוף.</b> כדכתיב (שם) וטומאתו עליו ונכרתה, בטומאת הגוף הכתוב מדבר:
+
+Mishnah 3
+
+<b>שהשוחט להדיוט כו׳.</b> השוחט קדשים בחוץ לאכילת הדיוט חייב:
+<b>המעלה בחוץ.</b> לצורך הדיוט, פטור משום העלאת חוץ. דגבי שחיטה כתיב דם יחשב לאיש, אפילו השוחט לאיש. וגבי העלאה כתיב לעשות אותו לה׳, אינו חייב כשמעלהו בחוץ עד שיכוין בו לה׳:
+<b>ושחטו פטורים.</b> דכתיב (שם י״ז) דם יחשב לאיש ההוא, אחד ולא שנים:
+<b>והעלוהו חייבין.</b> דכתיב (שם) איש איש וגו׳ אשר יעלה כו׳, שאין תלמוד לומר איש איש, אלא לרבות שנים שאחזו באבר והעלוהו, שהן חייבין:
+<b>העלה.</b> ונודע לו:
+<b>וחזר והעלה.</b> מאותה בהמה עצמה, חייב על כל אחת ואחת:
+<b>עד שיעלה לראש המזבח.</b> דכתיב (בראשית ח׳) ויבן נח מזבח לה׳. אלמא אפילו במת יחיד שהיא בחוץ אינה העלאה בלא מזבח:
+<b>אפילו העלה על הסלע.</b> דכתיב (ויקרא י״ז) וזרק הכהן את הדם על מזבח ה׳ פתח אהל מועד, ולא מזבח בבמת יחיד. ובפרשת המעלה בחוץ כתיב. והלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>שהיה פסולן בקדש.</b> כגון הלן והיוצא והנשחט חוץ לזמנו וחוץ למקומו, הואיל ובפנים אם עלו לא ירדו, מתקבל בפנים קרינן ביה וחייבין עליהן בחוץ, דכתיב (שם) לעשות אותו לה׳, כל הנעשה לה׳ חייבין עליו בחוץ, וכל שאינו נעשה לה׳ אין חייבין עליו בחוץ:
+<b>המעלה כזית מן העולה ומאימורין.</b> חצי זית מזה וחצי זית מזה:
+<b>חייב.</b> דכולה כליל:
+<b>הלבונה.</b> של מנחת נדבה:
+<b>והקטורת.</b> של כל יום פרס שחרית ופרס בין הערבים:
+<b>ומנחת כהנים.</b> שהיא כליל וראויה להעלאה כקומץ של מנחת ישראל. אבל שיירי מנחת ישראל אינו חייב על העלאתן בחוץ:
+<b>מנחת כהן משיח.</b> עשירית האיפה שהוא מביא בכל יום:
+<b>כזית.</b> דהיינו שיעור הקטרה:
+<b>עד שיקריב את כולן.</b> דקסבר כל המתירין מפסלי בחסרון, וכל זמן שלא קרבו כולן לא הויא הקטרה לצאת בעלים ידי חובתן. ולרבנן הני נמי הוי הקטרתן בכזית, היכא דכולו קיים ולא חסרו קודם הקטרה:
+<b>ושייר מהן וכו׳ חייב.</b> שהרי בזה נגמרה הקטרה:
+<b>וכולן שחסרו כל שהן.</b> קודם הקטרה על ידי איבוד או שריפה, נפסלו בחסרונן, דכתיב (ויקרא ב׳:ג׳) והנותרת מן המנחה, פרט לשחסרה היא או שחסר קומצה קודם הקטרה:
+
+Mishnah 5
+
+<b>המקריב קדשים ואימוריהן.</b> שהקריב הבשר והאימורים מחוברים בו, חייב משום אימורים. ולא אמרינן הרי בשר חוצץ בין האימורין לאש ודכוותה בפנים לאו העלאה היא דרחמנא אמר (שם א׳) על העצים אשר על האש, והמעלן בחוץ נמי לא יהא חייב. לא אמרינן הכי לפי שמין במינו אינו חוצץ:
+<b>מנחה שלא נקמצה.</b> אינה ראויה לפנים. הלכך המקריבה בחוץ פטור:
+<b>קמצה וחזר קומצה לתוכה.</b> והקריבה בחוץ חייב. שכיוצא בה בפנים כשרה כדתנן בהקומץ נתערב קומצה בשיריה לא יקטיר ואם הקטיר כשרה:
+
+Mishnah 6
+
+<b>הקומץ והלבונה.</b> של מנחת נדבה. שניהם מתירים את שיריה לאכילה הלכך רבי אלעזר פוטר דבעי הקטרת כל המתיר:
+<b>אחד בפנים.</b> תחלה ואחר כך השני בחוץ חייב. שזה גמר ובו הכל תלוי:
+<b>שני בזיכי לבונה.</b> מתירים לחם הפנים:
+<b>מי החג.</b> שנתמלאו לשם ניסוך המים בחג הסכות, אם ניסך אותן בחוץ חייב דסבר ניסוך המים בחג דאורייתא היא הלכך מחייב עלה בחוץ ואין הלכה כר״א בכולה מתניתין ונסוך המים בחג לאו דאורייתא היא אלא הלכה למשה מסיני:
+<b>שירי הדם שהקריבן בחוץ חייב.</b> בשירי דמים הפנימים מיירי וסבר דשירי הדם מעכבים בהם הילכך עבודה היא להתחייב עליה בחוץ אבל בשירי הדם של מזבח החיצון מודה ר׳ נחמיה שאינם אלא למצוה ולא לעכב, הילכך הזורקן בחוץ ודאי פטור. ואין הלכה כרבי נחמיה:
+
+Mishnah 7
+
+<b>מלק בחוץ.</b> נבלה היא שאין מליקה אלא בפנים לכך פטור על העלאתו בחוץ. וא״ת והלא כל הנעלים בחוץ נפסלו ביציאתן, וכן השוחט בחוץ פסול הוא וחייבין על העלאתו התם רחמנא רבייה אבל לענין שאר פסולים מתקבלים בפנים בעינן:
+<b>שחט בחוץ והעלה בחוץ חייב.</b> אף על העלאה. דכל שמתחייב על שחיטתו בחוץ אם חזר והעלן הוא או אחר, חייב:
+<b>נמצא דרך הכשרו בפנים.</b> בגמרא קאמר, תני דרך חיובו בפנים פטורו בחוץ, ודרך חיובו בחוץ פטורו בפנים. כגון שחט העוף בפנים והעלה בחוץ פטור. שחט בחוץ והעלה בחוץ חייב. מלק בפנים והעלה בחוץ חייב. מלק בחוץ והעלה בחוץ פטור. נמצא, במקום שמתחייב על העלאתו אם נעשית העבודה הראשונה בפנים כגון במליקת פנים פטור על העלאתו אם נעשית המליקה בחוץ. ודרך שמתחייב על העלאה אם נעשית עבודה הראשונה בחוץ כגון בשחיטה, פטורו בפנים, אם נשחט בפנים והעלה בחוץ:
+<b>רבי שמעון אומר כו׳.</b> במלתיה דתנא קמא חסורי מחסרא והכי קתני, וכן השוחט בהמה בלילה בפנים והעלה בחוץ פטור, דאינה מתקבלת בפנים, דכתיב (ויקרא י״ט:ו׳) ביום זבחכם, ולא בלילה, ונמצא הזבח פסול ולפיכך אינו חייב על העלאתו. אבל אם שחט בלילה בחוץ והעלה בחוץ חייב, מפני שהשחיטה בחוץ בלילה כשרה היא לפיכך חייב שתים על השחיטה ועל ההעלאה. ופליג רבי שמעון בהא ואמר, כל שחייבין עליו בחוץ חייבין על כיוצא בו בפנים שהעלהו בחוץ. כלומר, כשם שהשוחט בחוץ בלילה והעלה בחוץ חייב, כך אם שחט בפנים בלילה והעלה בחוץ חייב על ההעלאה, חוץ מהשוחט עוף בפנים והעלהו בחוץ שהוא פטור אע״פ שאם שחט והעלה בחוץ חייב. ואין הלכה כר׳ שמעון:
+
+Mishnah 8
+
+<b>נתן בחוץ וחזר ונתן בפנים חייב.</b> מלתא דפשיטא היא, ומשום סיפא נקט לה, נתן בפנים וחזר ונתן בחוץ שאינו נותן בחוץ אלא שיירי הדם, חייב. ומתניתין כרבי נחמיה דסבר שיריים מעכבים. ואינה הלכה:
+<b>שניהן בחוץ חייב.</b> אחת. ואם היתה לו ידיעה בינתיים, חייב שתים:
+<b>אחד בפנים.</b> ואח״כ השני בחוץ, פטור. ואפילו לרבי נחמיה דסבר כוס אחד עושה את חבירו דחוי להיות נשפך לאמה, הלכך אפילו שיריים לא הוי:
+<b>והפנימי מכפר.</b> להכשיר הזבח. שהדם הנזרק תחלה בחוץ לא עשה המשויר כיוצא בו:
+<b>שתיהן בחוץ חייב.</b> על כל אחת ואחת. דבשעת שחיטה כל אחת היתה ראויה בפנים:
+<b>אחת בפנים.</b> והשניה אחר כן בחוץ, פטור. דהויא לה חטאת שנתכפרו בעליה, ולמיתה אזלה ואינה מתקבלת בפנים:
+<b>חייב על החיצונה.</b> דהא חזיא לפנים דאיזה מהן שירצה יקריבה:
+<b>כשם שדמה פוטר את בשרה.</b> מן המעילה, [דזריקת דם מוציאה בשר קודש קדשים מן המעילה דיהבה בה] שעת היתר לכהנים:
+<b>כך הוא פוטר את בשר חברתה.</b> ואע״פ שפסולה [ואשחט שניהם בפנים קאי]. ואשמועינן הכא דהיכא דמונחות שתיהן וקדם וזרק את דם האחת, פטר את חברתה מן המעילה משום חטאת שנתכפרו בעליה, דקיימא לן החטאות המתות לא נהנין ולא מועלין:
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>פרת חטאת.</b> פרה אדומה. שנאמר בה חטאת היא:
+<b>חוץ מגיתה.</b> מערכה של עצים מסודרין כמין גת היו עושים לה במקום ששוחטים אותה בהר המשחה כנגד פתחו של היכל. ואם שחטה חוץ למקום ההוא פסולה. אבל אינו חייב עליה משום שוחט קדשים בחוץ, דרחמנא פטריה מדכתיב ואל פתח אהל מועד לא הביאו, ומדקפיד קרא לענשו שלא הביאו, שמע מינה בעומד להביאו שם משתעי קרא:
+<b>כל שאינו ראוי לבוא.</b> כו׳ שאינו עתיד להקריב:
+
+Mishnah 2
+
+<b>בלא תעשה.</b> הואיל וראויין לבא לאחר זמן אין בהם כרת אלא לאו גרידא דלא תעשון ככל אשר אנחנו עושים פה היום (דברים י״ב:ח׳):
+<b>תורים שלא הגיע זמנן.</b> [כדתנן בחולין (כ״ב ע״ב) משיזהיבו כשרין ומקמי הכי פסולין] דתורים גדולים ולא קטנים בעינ, ז:
+<b>ובני יונה שעבר זמנן.</b> דבני יונה קטנים ולא גדולים, ופסולים מתחלת הציהוב ואילך:
+<b>בלא תעשה.</b> הואיל וראויין לאחר זמן יש בהן לא תעשה לשוחטן בחוץ:
+<b>אותו ואת בנו.</b> ששחט אחד מהן ובא להקריב השני בו ביום ואסור משום אותו ואת בנו לא תשחטו ביום אחד (ויקרא כ״ב:כ״ח):
+<b>ומחוסר זמן.</b> בין שהיא מחוסר זמן בגופו שלא היה שבעת ימים תחת אמו, בין שהבעלים מחוסרים זמן כדמפרש לקמן. וצריכא לאשמועינן פלוגתא דר׳ שמעון ורבנן בכולהו, דאי אשמועינן בבעלי מומין, בהא קאמרי רבנן משום דמאיסי, אבל תורים ובני יונה דלא מאיסי. אימא מודו ליה לר׳ שמעון. ואי אשמועינן תורים ובני יונה, משום דלא חזו ואידחו, אבל בעלי מומין דחזו ואידחו אימא מודה להו ר׳ שמעון לרבנן. ואי תנא הני תרתי, משום דפסולא דגופא, אבל אותו ואת בנו דפסולא מעלמא קאתי להו אימא מודו ליה רבנן לר׳ שמעון, צריכא. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>הזב והזבה.</b> שהקריבו בחוץ, בתוך ימי ספרן:
+<b>והיולדת.</b> שהקריבה בתוך מלאת:
+<b>פטורין.</b> שאין מתקבלין לא לחובה ולא לנדבה:
+<b>ואשמם.</b> בגמרא פריך, זב וזבה ויולדת בני אשם נינהו. ומשני, תני מצורע בהדייהו, שהמצורע מביא אשם:
+<b>עולותיהן ושלמיהן.</b> בגמרא פריך, הני בני שלמים נינהו. ומשני, תני נזיר בהדייהו, שנזיר מביא שלמים:
+<b>בחוץ חייבין.</b> שהן מתקבלות בפנים נדבה לשמן לאחר שהקריבו חטאתם והמצורע את אשמו:
+<b>מבשר חטאת מבשר אשם כו׳.</b> דכל הני נאכלים לכהנים ואינן קרבים לגבי מזבח, ורחמנא אמר (ויקרא י״ז:ח׳) אשר יעלה עולה או זבח, מה עולה שהיא קרבה על גבי מזבח, אף כל שהוא קרב על גבי מזבח:
+<b>מבשר קדשי קדשים.</b> כבשי עצרת שהם שלמי צבור ויש להם תורת קדשי קדשים:
+<b>היוצק.</b> השמן על המנחה:
+<b>הבולל.</b> הפותת. הבולל המנחה בשמן. ופותתה פתים:
+<b>המניף.</b> המגיש. שמניף את המנחה שטעונה תנופה. ומגישה בחוץ. המנחה שהיא טעונה הגשה בפנים בקרן דרומית מערבית כדכתיב (שם ב׳) והגישה אל המזבח:
+<b>המסדר.</b> לחם הפנים על השלחן:
+<b>פטור.</b> דאמר קרא אשר יעלה עו׳, לה או זבח, מה העלאה שהוא גמר עבודה, אף כל שהוא גמר עבודה, יצאו אלו שאין אחד מהן גמר עבודה:
+<b>אין חייבין עליו משום זרות.</b> אם עשה זר אחת מכל העבודות הללו, כגון שבלל או פתת וכו׳. וכן טמא, או מחוסר בגדים, או מי שאינו רחוץ ידים ורגלים, אינו חייב מיתה אע״פ שנפסל אותו דבר שעבד בו:
+
+Mishnah 4
+
+<b>והעבודה בבכורות.</b> דכתיב (שמות כ״ד) וישלח את נערי בני ישראל, אלו הבכורות שהעבודה בהם:
+<b>משהוקם המשכן נאסרו הבמות.</b> דכתיב (ויקרא י״ז) ואל פתח אוהל מועד לא הביאו, מכלל דבאוהל מועד תלי אסורא. ודוקא לישראל נאסרו הבמות, אבל נכרים מותרים להקריב לשמים בכל מקום, ואפילו בזמן הזה. ואסור לישראל להיות שלוחם להקריב ולא לסייעם. אבל להורות להם סדר הקרבה שרי:
+
+Mishnah 5
+
+<b>באו לגלגל.</b> ולא היה שם בית אלא יריעות המשכן של מדבר:
+<b>הותרו הבמות.</b> דרחמנא אמר אשר ישחט במחנה וכו׳ ואל פתח אוהל מועד לא הביאו, פרט לגלגל שלא היה שם מחנה, שכבר בטלו המחנות והתחילו להיות נפוצים בכל הארץ. ומהאי טעמא נמי קדשים קלים נאכלין בכל מקום, שהרי לא היה שם מחנה כמו שהיה במדבר:
+
+Mishnah 6
+
+<b>באו לשילה נאסרו הבמות.</b> דכתיב (דברים י״ב) כי לא באתם עד עתה אל המנוחה, מכלל דכשיבואו אל המנוחה, הבמות אסורות. ומנוחה זו שילה שהיתה שם מנוחה שלא היו נוסעים ממקום למקום כמו במדבר:
+<b>בית של אבנים מלמטה ויריעות מלמעלה.</b> דכתיב (שמואל א׳ א׳) ותביאהו בית ה׳ שילה, אלמא בית היה, וכתיב (תהלים ע״ח) ויטוש משכן שילה, אלמא של יריעות היה, מלמד שלא היה שם תקרה אלא בית של אבנים מלמטה ויריעות מלמעלה:
+<b>ומעשר שני בכל הרואה.</b> ולעיל לא תני מעשר שני, לפי שכל י״ד שנה שהיו בגלגל לא נתחייבו במעשרות עד שכבשו וחלקו. ובכל הרואה היינו בכל מקום שרואין משם שילה, דאמר קרא (דברים י״ב) השמר לך פן תעלה עולותיך בכל מקום אשר תראה, בכל מקום אשר תראה אי אתה מעלה, אבל אתה אוכל בכל מקום שאתה רואה:
+
+Mishnah 7
+
+<b>באו לנוב ולגבעון.</b> כשחרבה שילה לסוף שלש מאות ושבעים חסר אחת שהיה המשכן שם, ונלקח הארון בימי עלי, באו לנוב, וחרבה נוב בימי שאול ובאו לגבעון. וכל ימי נוב וגבעון היו חמישים ושבע שנה, וכל זמן זה היו הבמות מותרות, דרחמנא אמר באיסור הבמות כי לא באתם עד עתה אל המנוחה ואל הנחלה, מנוחה זו שילה, נחלה זו ירושלים, ולמה חלקן הכתוב אלא כדי ליתן היתר לבמות בין זו לזו:
+<b>קדשים קלים בכל ערי ישראל.</b> והוא הדין למעשר שני, שהרי הקישן הכתוב, דכתיב (שם) לא תוכל לאכול בשעריך מעשר דגנך וגו׳, וכל נדריך אשר תדור, בזמן שקדשים קלים טעונים הבאת מקום אף מעשר שני טעון הבאת מקום, בזמן שקדשים קלים בכל ערי ישראל אף מעשר שני בכל ערי ישראל:
+
+Mishnah 8
+
+<b>והיא היתה נחלה.</b> האמורה בתורה כי לא באתם עד עתה אל המנוחה ואל הנחלה, דמשמע משתבואו אל הנחלה יאסרו הבמות:
+
+Mishnah 9
+
+<b>הרי אלו בעשה.</b> דשמה תביאו את עולותיכם, דמשמע אבל לא בבמה, ולאו הבא מכלל עשה עשה. אי נמי, עשה והביאום לה׳, ולא תעשה דהשמר לך פן תעלה עולותיך, וכל מקום שנאמר השמר פן ואל, אינו אלא לא תעשה:
+<b>ואין חייבין עליהם כרת.</b> כיון שהקדישם בשעת היתר הבמות, שאין המקריב בחוץ חייב כרת אלא על קרבן שאם הקריבו בחוץ בשעת הקדשו היה חייב, דומיא דמדבר, דבכרת דשחוטי חוץ כתיב (ויקרא י״ז:ז׳) חוקת עולם תהיה זאת להם, זאת להם ואין אחרת להם:
+<b>הקדישן בשעת איסור הבמות.</b> מההיא שעתא קרינן בהו והביאום לה׳, וכיון שהמתין עד שלא יכול לקיימו נתבטל העשה על ידו. אבל לאו וכרת ליכא, דאזהרה ועונש בשעת הקרבה כתיבי, והרי הותרו הבמות:
+
+Mishnah 10
+
+<b>ואלו קדשים קרבים במשכן.</b> כגון בזמן הגלגל ונוב וגבעון שהיה שם משכן והיו הבמות מותרות. אלו קדשים צריכין להקריבן במשכן ולא בבמה:
+<b>קדשים.</b> שסתמן הוקדשו במשכן, ומאי ניהו קרבנות צבור:
+<b>קרבנות יחיד.</b> סתמן לבמה:
+<b>קרבנות יחיד שהוקדששו למשכן.</b> שפירש בשעת הקדשן על מנת להקריבן למשכן:
+<b>ואם הקריבן בבמה פטור.</b> מאזהרה ומעונש, שהרי הותרו הבמות. ומיהו אסור לשנות, דכתיב (דברים כ״ג:כ״ד) מוצא שפתיך תשמור ועשית:
+<b>במות צבור.</b> גלגל ונוב וגבעון:
+<b>סמיכה.</b> דכתיב לפני ה׳ וסמך, שאין סמיכה בבמה:
+<b>שחיטת צפון.</b> דכתיב (ויקרא א׳:י״א) צפונה לפני ה׳, ואין צפון בבמה:
+<b>ומתן סביב.</b> שתי מתנות שהן ארבע. דכתיב בהו (שמות כ״ט:כ׳) את הדם על המזבח סביב, ולא בבמה:
+<b>תנופה.</b> דכתיב תנופה לפני ה׳, ואין תנופה בבמה:
+<b>והג.</b> שה. דכתיב (ויקרא ב׳:ח׳) והגישה אל המזבח, ואין הגשה בבמה:
+<b>אין מנחה בבמה.</b> דזבחים אמר קרא בבמה ולא מנחות:
+<b>כיהון.</b> דכתיב (שם י״ד) וזרק הכהן את הדם על המזבח, מזבח צריך כהן ואין במה צריכה כהן:
+<b>ובגדי שרת.</b> דכיון דאין צריך כהן אין כאן מקום לבגדי שרת, דבבגדי שרת כתיב (שם ו׳) ילבשם הכהן:
+<b>וכלי שרת.</b> דבכלי שרת כתיב (שמות כ״ח) לשרת בקדש, ולא בבמה:
+<b>וריח ניחוח.</b> אברים שצלאן והעלן, אין בהן משום ריח ניחוח. ודוקא במזבח דכתיב ריח ניחוח לה׳, אבל בבמה אפילו צלאן והעלן אין בכך כלום:
+<b>ומחיצת דמים.</b> חוט הסיקרא להבדיל בין דמים התחתונים לדמים העליונים. ואין חוט הסקרא בבמה דכתיב (שם כ״ו) והיתה הרשת עד חצי המזבח, ולא בבמה:
+<b>רחוץ ידים ורגלים.</b> דכתיב (שם ל׳) בבואם אל אהל מועד ירחצו מים, ולא בבמה:
+<b>הזמן.</b> אם חשב על הקרבן לאכלו חוץ לזמנו:
+<b>והטמא.</b> אע״פ שזר כשר להקריב בבמה, אין טמא מקריב בבמה:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Zevachim/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Kodashim/Bartenura on Mishnah Zevachim/Hebrew/merged.txt
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@@ -0,0 +1,927 @@
+Bartenura on Mishnah Zevachim
+ברטנורא על משנה זבחים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Zevachim
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה זבחים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כל הזבחים שנזבחו שלא לשמן.</b> כגון שנשחטה עולה לשם שלמים:
+<b>כשרים.</b> ויזרוק דמן ויקטיר אמוריהן לשמן. דבקדושתייהו קיימו ואסור לשנויי בהו:
+<b>אלא שלא עלו לבעלים לשם חובה.</b> וצריך להביא אחר לחובתו או לנדרו וישחטנו לשמו. דאמר קרא (דברים כ״ג:כ״ד) מוצא שפתיך תשמור ועשית כאשר נדרת לה׳ אלהיך נדבה, אם נדבה אינו נדר, ואם נדר אינו נדבה, אלא הכי קאמר, אם כמה שנדרת עשית שנשחט לשם נדר ולשם הבעלים, יהא נדר ויצא הבעל ידי חובת נדרו. ואם לאו, שלא נשחט הזבח לשם בעלים, יהא נדבה, כלומר כשר הוא כאילו הביאו לנדבה, אבל לא יצא ידי נדרו, שלא עלה לבעלים לשם חובה. ודוקא קרבן יחיד שיש לו בעלים, אבל קרבנות צבור שנשחטו שלא לשמן, עלו לצבור לשם חובה, שהשחיטה מושכתן למה שהן ראויין לו. ודוקא כששחטן בפירוש שלא לשמן, אז אמרינן דלא עלו לבעלים לשם חובה. אבל שחטן סתם, עלו לבעלים לחובה:
+<b>חוץ מן הפסח.</b> דבפסח כתיב (שם טז) ועשית פסח, עד שיהו כל עשיותיו לשם פסח, ועוד כתיב (שמות י״ב:כ״ז) ואמרתם זבח פסח הוא, שתהא זביחה לשם פסח, והנהו תרי קראי, חד לפסול אם נעשה שלא לשם פסח, וחד לפסול אם נעשה שלא לשם בעלים:
+<b>וחטאת.</b> דבחטאת נמי כתיבי תרי קראי, כתיב (ויקרא ד׳:כ״ה) ושחט אותה, לחטאת, שתהא שחיטה לשם חטאת, וכתיב (שם) ולקח הכהן מדם החטאת, עד שתהא קבלת הדם וזריקתו לשם חטאת, וכפר עליו הכהן, עליו ולא על חברו, דהיינו שתהא לשם בעלים. מחטאתו אשר חטא, שתהא לשם אותו החטא. ולא אמרן דחטאת שלא לשמו פסול, אלא כששחטו לשם קדשים אחרים, אבל שחט לשם חולין, כשר, ולא עלה לבעלים לשם חובה, דכתיב (שם כב) ולא יחללו את קדשי בני ישראל, קדשים מחללין קדשים, ואין חולין מחללין קדשים:
+<b>הפסח בזמנו.</b> פסול שלא לשמו כל זמן שחיטתו, דהיינו מחצות היום של ערב פסח עד הערב. אבל קודם לכן ואחר מכן, קיימא לן פסח בשאר ימות השנה שלמים הוי. וכל דינו כשלמים:
+<b>אף האשם.</b> כדמפרש טעמא ואזיל, החטאת באה על החטא וכו׳ וכתיב כחטאת כאשם. ורבנן סברי, חטאת דכתיב ביה מיעוטא, פסול. אשם דלא כתיב ביה מיעוטא, כשר. ואם תאמר, אשם נמי כתיב ביה אשם הוא, האי, לא נאמר אלא לאחר הקטרת אימורין. ואם בא למעט שלא לשמו דפסול, קודם הקטרת אימורין היה צריך לכתבו. ואין הלכה כר׳ אליעזר:
+
+Mishnah 2
+
+<b>הנשחטים לשם פסח.</b> כל שאר זבחים שנזבחו בארבעה עשר בניסן לשם פסח. פסולים. וכן שנזבחו לשם חטאת בכל זמן, פסולים. כי היכי דאינהו פסולים לשם אחרים. ופליג אתנא קמא דמתניתין דאמר כל הזבחים שנזבחו שלא לשמן כשרים. ואמר איהו, ובלבד שלא ישחטם לשם פסח ולא לשם חטאת:
+<b>שמעון אחי עזריה.</b> נקרא כן, על שם שעזריה עסק בפרקמטיא והיה מספק צרכי שמעון אחיו שהיה עוסק בתורה, והתנו ביניהם שיהא חלק לעזריה בשכר תלמודו של שמעון:
+<b>שחטן.</b> לשאר זבחים:
+<b>לשם גבוה מהן.</b> כדמפרש ואזיל. כשרים:
+<b>לשם נמוך מהן.</b> לשם זבח שהוא פחות מהן בקדושה:
+<b>פסולים.</b> דכתיב (ויקרא כ״ב:ט״ו) ולא יחללו את קדשי בני ישראל את אשר ירימו לה׳, במורם מהם אין מתחללים, בנמוך מהם מתחללים. ואין הלכה כר׳ יוסי בן חוני, ולא כשמעון אחי עזריה:
+<b>בכור ומעשר בהמה.</b> בהמה. נמוכין משלמים, מפני שהשלמים טעונים מתן ארבע, כלומר שתי מתנות שהן ארבע, וסמיכה ונסכים, ותנופת חזה ושוק. משא״כ בבכור ובמעשר דדמן טעון מתנה אחת, ואין סמיכה ונסכים נוהגת בהן, ולא תנופת חזה ושוק:
+
+Mishnah 3
+
+<b>רבי יהושע מכשיר.</b> דחשיב ליה כפסח בשאר ימות השנה, הואיל ואין זמנו עד בין הערבים:
+<b>בן בתירא פוסל.</b> הואיל ומקצת היום ראוי, הוה ליה כפסח בזמנו. והלכה כן בתירא:
+<b>שבעים ושנים זקן.</b> להודיעך שבישיבה אחת היו יושבים וכולן הורו כאיש אחד, לכך תני זקן ולא תנא זקנים:
+<b>כל הזבחים הנאכלים.</b> אבל עולה לא:
+<b>ולא הוסיף בן עזאי.</b> על דברי חכמים לפסול חוץ מפסח וחטאת, אלא עולה:
+
+Mishnah 4
+
+<b>קבל והלך וזרק.</b> או או קתני. ששחטו שלא לשמן, או קבל הדם במזרק, או הוליך הדם למזבח, או זרק. כל אחת מארבע עבודות הללו שעשה שלא לשמן, בפסח ובחטאת, פסל. ובשאר זבחים, לא עלו לבעלים לשם חובה. ואפילו עשה אחת מארבע עבודות הללו לשמן ושלא לשמן יחד, בין שהקדים מחשבת לשמן למחשבת שלא לשמן בין שהקדים מחשבת שלא לשמן למחשבת לשמן, בכל ענין פסול:
+<b>אבל אפשר שלא בהלוך.</b> הלכך לא חשיבא למפסל. וחכמים אומרים, אף על גב דאפשר שלא בהלוך, מחשבה פוסלת בה. דעבודה שאפשר לבטלה שמה עבודה, והולכת הדם עבודה היא, שהרי פסולה בזר, דכתיב ושחט והקריבו בני אהרן הכהנים, מקבלה ואילך מצות כהונה:
+<b>המהלך במקום שהוא צריך להלך.</b> הולכה זו, מחשבה פוסלת בה. כיצד, קבלו בחוץ להלן מן המזבח והכניסו בפנים, שקירבו לצד המזבח, זהו הלוך שצריך להלך, ומחשבה פוסלת בו. קבלו בפנים סמוך למזבח והוציאו לחוץ, זהו הלוך שאינו צריך, ואין מחשבה פוסלת בו. חזר והכניסו, זהו הלוך הצריך. ואין הלכה כר׳ אלעזר ולא כר׳ שמעון:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כל הזבחים שקבל דמן זר.</b> שאינו כהן, פסול. דכתיב (ויקרא כ״ב:ב׳) וינזרו מקדשי בני ישראל ולא יחללו, למד על הזר שעבד, שחלל את הקדשים:
+<b>אונן.</b> מי שמת לו אחד מן הקרובים שהוא חייב להתאבל עליהם, כל יום המיתה קרוי אונן, ואסור לאכול בקדשים. ואם עבד חילל. חוץ מכהן גדול שהוא מקריב אונן:
+<b>טבול יום.</b> שאין טהרתו נגמרת עד שיעריב שמשו, כדכתיב (שם) ובא השמש וטהר:
+<b>ומחוסר בגדים.</b> כהן הדיוט ששמש בפחות מארבעה בגדים. וכהן גדול ששמש פחות משמונה. וכשם שמחוסר בגדים פסול, כך מיותר בגדים פסול. וכן אם היה דבר חוצץ בין בשרו לכתונת או למכנסים, פסול, דרחמנא אמר (שם ו) ילבש על בשרו, שלא יהא דבר חוצץ בין הבגדים לבשרו. הלכך כהן בשעת עבודה לא היה מניח תפילין של יד, לפי שהן חוצצים בין הבגד לבשרו. אבל תפילין של ראש היה מניח, לפי שהן מונחין על שערו שהוא נראה בין ציץ למצנפת:
+<b>ומחוסר כפורים.</b> כגון זב וזבה ומצורע ויולדת שנגמרה טהרתן ולא הביאו קרבנותיהם. ואשכחן דכתב רחמנא ביולדת (שם יב) וכפר עליה הכהן וטהרה, מכלל שעד כאן טמאה היא. והוא הדין לכל שאר טמאים הטעונים קרבן, שהן בטומאתן עד שיביאו כפרתן לענין אכילת קדשים ולבא במקדש:
+<b>ושלא רחוץ ידים ורגלים.</b> לפי שנאמר בקידוש ידים ורגלים חוקת עולם, ונאמר בבגדי כהונה חוקת עולם, מה בגדי כהונה אם עבד מחוסר בגדים פסל, אף אם עבד שלא רחץ ידיו ורגליו פסל. וסדר קידוש ידים ורגלים, לא עומד ולא יושב אלא מוטה, ומניח ידו הימנית על גבי רגלו הימנית וידו השמאלית על גבי רגלו השמאלית, ומשפשף רגליו בידיו בשעה שהוא מקדש. ואינו רשאי לקדש בתוך הכיור עצמו, אלא מן המים שיוצאים ממנו, שנאמר (שמות ל׳:י״ט) ורחצו אהרן ובניו ממנו, ולא בתוכו. וכל המימות כשרים לקידוש. ואפילו שאינן מים חיים:
+<b>וערל.</b> אם עבד פסל. דכתיב (ביחזקאל מ״ד:ט׳) כל בן נכר ערל לב וערל בשר, הקיש ערל לבן נכר, מה בן נכר אם עבד פסל, אף ערל כן:
+<b>יושב.</b> דכתיב (דברים י״ח:ה׳) לעמוד לשרת, שלא יהא שירות אלא מעומד:
+<b>עומד על גבי כלים.</b> הואיל ורצפת העזרה מקדשת, וכלי שרת מקדשין הדבר הנוגע בהן, מה כלי שרת צריך שלא יהא דבר חוצץ בינו לכלי שרת, אך רצפה לא יהא דבר חוצץ בינו לבין הרצפה. ולא מיבעיא כלים שאינן מין בשר דודאי חייצי, אלא אפילו בהמה שהיא מין בשר. ולא מבעיא בהמה שאינה מין אדם, אלא אפילו רגלי חבירו שהן מין אדם חוצצים:
+<b>קבל בשמאל פסל.</b> דכתיב (ויקרא ד׳:כ״ה) ולקח הכהן מדם החטאת באצבעו ונתן, מלמד שלא תהא קבלת הדם ולא נתינה אלא בימין. דכל מקום שנאמר יד או אצבע אינו אלא בימין, דיליף ממצורע דכתיב ביה (שם י״ד) וטבל הכהן את אצבעו הימנית:
+<b>ור״ש מכשיר.</b> סבר מקרא נדרש לאחריו ולא לפניו, הלכך אצבע אונתן דכתיב בתריה קאי, ולא אולקח דכתיב לקמיה. ורבנן סברי מקרא נדרש לפניו ולאחריו, וכי כתיב אצבע אתרווייהו קאי, אלקיחה דלפניו ואנתינה דאחריו. והלכה כחכמים:
+<b>נשפך על הרצפה.</b> שלא נתקבל הדם בכלי:
+<b>ואספו פסול.</b> דכתיב (שם ט״ז) ולקח מדם הפר, מאי מדם הפר, אי סלקא דעתך ואפילו מקצת דם, והא כתיב (שם ד׳) ואת כל דם הפר ישפוך, אלמא צריך שיקבל כל הדם, אלא קרי ביה ולקח דם מהפר, מן הפר יקבלנו ולא מן הארץ. שגורעין אות מתיבה זו ומוסיפין אותה על תיבה אחרת ודורשים אותה:
+<b>נתנו על הכבש שלא כנגד היסוד פסול.</b> ומכל מקום נתכפרו הבעלים. אלא שהבשר אינו נאכל. דאמר רחמנא גבי דם (שם י״ז) ואני נתתיו לכם על המזבח לכפר, כיון שהגיע דם למזבח נתכפרו הבעלים:
+<b>נתן את הנתנים למטה.</b> מחוט הסיקרא שהיה חגור למזבח באמצע. והדמים הנתנין בחמש אמות העליונות שהן למעלה מן החוט נקראים הנתנים למעלה והניתנין בה׳ אמות תחתונות שהן למטה מן החוט, נקראים הנתנים למטה:
+<b>הנתנים בפנים.</b> שדמן טעון הזיה על מזבח הזהב:
+<b>בחוץ.</b> על מזבח החיצון:
+<b>פסול.</b> ואסור באכילה:
+<b>ואין בו כרת.</b> האוכל מבשר הקדשים שנפסל דמו בפסולים הללו, אינו ענוש כרת:
+
+Mishnah 2
+
+<b>השוחט את הזבח.</b> שלמים או שאר הנאכלים:
+<b>כזית מעור האליה.</b> הא קמשמע לן דעור האליה לאו כאליה דמי, והוי מחשב לאכול דבר שדרכו לאכול, ולפיכך פסול. דאי כאליה דמי, הוי מחשב לאכול דבר שדרכו להקטיר ולא היה פסול, כדתנן לקמן בסמוך, לאכול דבר שדרכו לאכול, להקטיר דבר שדרכו להקטיר, פסול:
+<b>ואינו ענוש כרת.</b> האוכל. ואפילו בחוץ, אינו ענוש כרת:
+<b>לאכול את בשרו למחר.</b> הא ליכא לאוקמא בשלמים, אלא בתודה וחטאת. דאילו בשלמים, זמנו הוא. אבל לזרוק דמו או להקטיר אמוריו, אפילו בשלמים הוי למחר חוץ לזמנו:
+<b>פגול וחייבים עליו כרת.</b> האוכלו ואפילו, בזמנו ענוש כרת:
+
+Mishnah 3
+
+<b>השוחט והמקבל והמהלך והזורק.</b> אם כשהוא עסוק באחת מארבע עבודות הללו חשב על הזבח לאכול ממנו דבר שדרכו לאכול דהיינו הבשר, או להקטיר ממנו דבר שדרכו להקטיר דהיינו אימורים, חוץ למקומו, הבשר אסור באכילה, והאוכלו אינו ענוש כרת. ואם חשב על הזבח לאכלו חוץ לזמנו, הזבח פגול, והאוכלו אפילו בתוך זמנו ענוש כרת, דכתיב (ויקרא ז) ואם האכל יאכל מבשר זבח שלמיו ביום השלישי לא ירצה המקריב אותו לא יחשב לו פגול יהיה, ובמחשב לאכול מזבחו ביום השלישי הכתוב מדבר. או אינו מדבר אלא באוכל מזבחו ביום השלישי, אמרת, אחר שהוכשר יחזור ויפסל, בתמיה. ועוד, הרי הוא אומר לא יחשב, במחשבה הוא נפסל ואינו נפסל בשלישי. ומדקאמר קרא האכל יאכל, דרשינן דבשתי אכילות הכתוב מדבר, אחת אכילת אדם דהיינו הבשר, ואחת אכילת מזבח דהיינו האמורין. ועל שתיהן הוא אומר לא יחשב פגול יהיה:
+<b>ובלבד שיקרב המתיר.</b> הדם שהוא מתיר:
+<b>כמצותו.</b> [כאילו היה כשר] שלא יהא בו פסול אחר. אבל אם יש בו פסול מחשבה אחרת, יצא מידי פגול. כדמפרש ואזיל. דגבי פגול כתיב לא ירצה, כדכתיב גבי כשר, לומר לך כהרצאת כשר כך הרצאת פגול. מה הרצאת כשר לא קרי לה הרצאה אלא בזריקה שהיא סוף ארבע עבודות המתירות, אף פגול אינו קבוע, ולעולם הוא תלוי ועומד עד שיזרק הדם שהוא סוף כל המתירין:
+
+Mishnah 4
+
+<b>בשתיקה.</b> בלא מחשבה הפוסלת:
+<b>הפסח והחטאת ששחטן שלא לשמן.</b> מוציאן מידי פגול. אבל שאר זבחים אין שלא לשמן מוציאן מידי פיגול, דהא כשרים הן בשלא לשמן:
+
+Mishnah 5
+
+<b>לאכול כזית בחוץ וכזית למחר.</b> היינו הך דאמרן, אלא דרישא איירי בשתי עבודות, ששחט על מנת לאכול כזית בחוץ, וקבל על מנת לאכול כזית למחר. וכאן בעבודה אחת, ששחט על מנת לאכול כזית למחר וכזית בחוץ:
+<b>ר׳ יהודה אומר כו׳.</b> אכולה מתניתין פליג. דלית ליה דמחשבת שאר פסולים מוציאה מידי פגול, אא״כ קדם פסולו לפגולו. ובעבודה אחת נמי פליג, דאית ליה תפום לשון ראשון. ואין הלכה כר׳ יהודה:
+<b>לאכול כחצי זית ולהקטיר כחצי זית.</b> ושניהן חוץ לזמנו או חוץ למקומו. 
+<b>כשר. שאין אכילה והקטרה מצטרפין.</b> לפסלו. דהכא ליכא שיעורא והכא ליכא שיעורא:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל הפסולין ששחטו שחיטתן כשרה.</b> והוא הדין דאפילו לכתחילה שוחטין. דכתיב (ויקרא א׳:ה׳) ושחט את בן הבקר והקריבו בני אהרן הכהנים את הדם, מקבלה ואילך מצות כהונה, למד על השחיטה שכשרה בזרים ובפסולים. ולא קתני ששחטו דמשמע דיעבד אין לכתחילה לא, אלא,. משום טמאים בלבד, דטמא לכתחילה לא ישחוט, גזירה שמא יגע בבשר. וטמא ששחט בקדשים וכשרים לא משכחת לה, אלא בסכינא אריכא, וכגון שהוא עומד חוץ לעזרה ושוחט הבהמה שבתוך העזרה, דהא שחיטת קדשים בעזרה הויא, ואין טמא נכנס לעזרה. ובנטמא בשרץ, שאינו מטמא את הסכין, דלאו אב הטומאה הוא. או בטמא מת וכגון שבדק קרומית של קנה ושחט בה, אבל בסכין לא, שטמא מת מטמא את הסכין להיות אב הטומאה כיוצא בו, והסכין מטמא את הבשר:
+<b>לפיכך הן פוסלים.</b> את הקרבן במחשבה. הואיל וראויין לעבודה זו, מחשבתן מחשבה ופוסלת:
+<b>וכולן.</b> הפסולים:
+<b>שקבלו את הדם</b> על מנת לאכול ולהקטיר חוץ לזמנו או חוץ למקומו:
+<b>אם יש דם הנפש</b> עוד בבהמה, יחזור הכשר לעבודה ויקבל ויזרוק, והזבח כשר. שאין מחשבתן של אלו פוסלתן בקבלה, לפי שאינן ראוין לה, ואין המחשבה פוסלת אלא במי שראוי לעבודה, ובדבר הראוי, ובמקום הראוי לעבוד, דכתיב (ויקרא ז) המקריב אותו לא יחשב, בראוי להקרבה הכתוב מדבר:
+
+Mishnah 2
+
+<b>יחזיר לכשר.</b> ולא מפסיל במה שנתן אותו לפסול:
+<b>נתנו.</b> פסול:
+<b>על גבי הכבש שלא כנגד היסוד.</b> דהויא נתינה שלא במקומה. או שנתן את הנתנים למטה למעלה, יחזור הכשר ויקבל. וצריכה לאשמועינן בכולהו דאית ליה תקנתא בחזרה. דאי אשמועינן ברישא, הוה אמינא הנך דחזו לעבודת צבור, כגון טמא דחזי לכתחילה בצבור, הלכך גבי יחיד איכא תקנתא בחזרה, אבל שמאל דלא חזיא לעבודת צבור אימא דלית ליה תקנתא בחזרה. ואי אשמעינן שמאל, הוה אמינא שמאל אית ליה תקנתא בחזרה, שכן יש בה הכשר ביום הכפורים, שכהן גדול נוטל את המחתה בימינו ואת הכף בשמאלו, אבל כלי חול אימא לא. ואי אשמועינן כלי חול, משום דחזו לקדושינהו, אבל הנך אימא לא, צריכא.
+
+Mishnah 3
+
+<b>לאכול דבר שאין דרכו לאכול.</b> חוץ לזמנו או חוץ למקומו:
+<b>ור׳ אליעזר פוסל.</b> ואין הלכה כר׳ אליעזר:
+
+Mishnah 4
+
+<b>קיפה.</b> תבלין ודק דק שבשולי קדרה:
+<b>אלל.</b> שיורי הבשר הנדבקים בעור בשעת הפשט. פירוש אחר, גיד הצואר שהוא קשה ואינו ראוי לאכילה, שקורין קפיל״ו בלע״ז:
+<b>הקרנים והטלפים.</b> ואפילו מה שיש בהן קרוב לבשר שכשחותכין אותו יוצא ממנו דם, לא חשיב כבשר:
+<b>ואין חייבין עליהם משום פיגול.</b> אם היה הזבח פיגול, שחשב על בשרו לאכלו חוץ לזמנו, ואכל מאלו, פטור:
+<b>וטמא.</b> אם אכל מאחת מאלה בטומאת הגוף מזבח כשר, אינו חייב משום אוכל קדשים בטומאת הגוף:
+
+Mishnah 5
+
+<b>השוחט את המוקדשין.</b> כל היכא דנקט האי לישנא מיירי בנקבות:
+<b>לאכול שליל.</b> שבמעיה:
+<b>או שליא.</b> העור החופה את הולד. אין מחשבה זו פוסלת את הזבח. דשליל ושליא לאו גופא דזיבחא הוא:
+<b>לא פיגל.</b> הכי קאמר, השוחט את המוקדשין לאכול שליל או שליא חוץ למקומו, לא פסל. ואם חשב לאכול מהן חוץ לזמנו, לא פיגל:
+<b>חלב המוקדשין וביצי תורין אין חייבין עליהן משום פיגול.</b> אם פגל בזבח ואכל מחלב שבדדיה, לא מחייב עליה משום פגול, דלאו גופא דזיבחא הוא:
+
+Mishnah 6
+
+<b>להניח את דמו או את אמוריו למחר.</b> לא שיקטירם למחר, דהאי מחשבת חוץ לזמנו היא ופגול גמור הוי. אלא על מנת שיניח הכל למחר ולא יקטירם:
+<b>ר׳ יהודה פוסל.</b> הואיל ומיפסל בהוצאה ובהנוח, מיפסל נמי במחשבת הוצאה והנוח. וכשם שאם הניחן למחר פסול, דדם נפסל בשקיעת החמה, כך אם חשב עליהן להניחם למחר, פסל:
+<b>וחכמים מכשירין.</b> הואיל ולא חשב לא להקטיר ולא לזרוק ולא לאכול חוץ לזמנו, וכן לא חשב לא להקטיר ולא לזרוק ולא לאכול חוץ למקומו, אע״פ שחשב להניח למחר או להוציא חוץ למקומו, לא פסל. והלכה כחכמים. והא דלא פסל ר׳ יהודה במחשב בדמים הנתנין למטה לתת אותם למעלה הואיל ואם עשה כן פסל, משום דסבירא ליה לר׳ יהודה שהחושב לזרוק הדם על המזבח אפילו שלא במקומו כאילו חשב לזרקו במקומו, ובלבד שלא יחשוב לזרוק חוץ לעזרה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בית שמאי אומרים כל הנתנין על מזבח החיצון.</b> יש מהן שטעונין ארבע מתנות. ויש מהן שטעונין שתים שהם ארבע. ויש שטעונים מתנה אחת, כדתנן באידך פרקין. והשתא קאמר דכולן שלא נתן אלא מתנה אחת בדיעבד כפר, דכתיב (דברים י״ב:כ״ז) ודם זבחיך ישפך, שפיכה אחת משמע, מדלא כתיב סביב דמשמע שתי מתנות שהן ארבע:
+<b>ובחטאת שתי מתנות.</b> שלש פרשיות נאמרו בחטאות החיצונות בויקרא, אחת בשעיר נשיא, ושתים בחטאות יחיד, אחת בכבשה ואחת בשעירה. בשתים כתיב על קרנת חסר, והאחת מלא. ובית שמאי יש להן יש אם למקרא, הרי כאן ששה, ואין במזבח אלא ארבע, והשתים יתירות לא נאמרו אלא ששנאן הכתוב לעכב. ובית הלל סברי אהני מקרא דמשמע שש, ואהני מסורת דמשמע, ארבע הילכך טפי חדא אמסורת ובצר חדא ממקרא והוו להו חמש, ארבע למצוה וחד לעכב, ואם נתן מתנה אחת כפר:
+<b>לפיכך.</b> חטאת וכל הזבחים לבית הלל, ולבית שמאי שאר הזבחים חוץ מחטאת, נתן את הראשונה כתקנה ואת השניה במחשבת אכילת בשר חוץ לזמנה, כיפר, וכשר הקרבן ליקרב ע״י מתנה ראשונה, דאין השניה מתרת הבשר, שהרי הותר ע״י מתנה ראשונה, הלכך אינה מפגלת:
+<b>נתן את הראשונה חוץ לזמנה כו׳ פיגול וחייבין עליו כרת.</b> שאין מחשבת חוץ למקומו דשניה מוציאתו מידי פגול, שהרי הוקבע בראשונה שקרבו כל מתיריו:
+
+Mishnah 2
+
+<b>אם חסר אחת מכל המתנות לא כפר.</b> דבפר העלם דבר כתיב (ויקרא ד׳) ועשה לפר כאשר עשה לפר החטאת כן יעשה לו, ומקרא שאין צריך הוא, שהרי כל עבודותיו נתפרשו בו, אלא לכפול באזהרת הזאות שבו הוא דאתא. והכי משמע, ועשה לו כאשר כתבתי לך עשיותיו, ושנה עליהם לעכב שאם חסר אחת מן המתנות לא כפר:
+<b>לפיכך (אם נתנן כולן כתקנן).</b> הואיל וכולן מתירות, אין זו מתרת בלא זו ואין זו מפגלת בלא זו:
+<b>ואחת שלא כתקנה.</b> במחשבת חוץ לזמנו:
+<b>פסול.</b> שלא הותר בראשונות:
+<b>ואין בו כרת.</b> שאין מפגלים בחצי מתיר:
+
+Mishnah 3
+
+<b>אלו דברים שאין חייבים עליהם</b> כרת באכילתן משום פגול:
+<b>הקומץ.</b> אם קמץ על מנת לאכול שירים למחר, ונתפגלה המנחה שאינה נאכלת אלא ליום ולילה, אין האוכל את הקומץ בכרת, שאין פגול חל אלא על דבר שיש לו מתירין אחרים. דפגול משלמים ילפינן ליה דכתיב (ויקרא ז׳:כ״א) ואם האכל יאכל מבשר זבח שלמיו וגו׳, מה שלמים מיוחדים שיש להם מתירין בין לאדם בין למזבח, שהדם מתיר להקטיר האמורין למזבח, והאמורין מתירין הבשר לאדם, וחייבין עליהם משום פגול, אף כל שיש לו מתירין בין לאדם בין למזבח חייבין עליו משום פגול, לאפוקי כל הנך דחשיב במתניתין, שאין להם מתירין אלא הן עצמן מתירין לאחרים, שהאוכל מהן אינו חייב משום פגול:
+<b>והלבונה.</b> אין אחר מתירה. אלא היא מתרת את המנחה, כמו הקומץ:
+<b>מנחת נדבת כהנים.</b> כולה כליל ואינה נקמצת. הלכך אין אחר מתירה:
+<b>מנחת כהן משיח.</b> דהיינו חביתי כהן גדול שהיא קריבה בכל יום מחציתה בבקר ומחציתה בערב:
+<b>ומנחת נסכים.</b> לא גרסינן דהא מפליג פליגי בה. ויש חילוק בין באה עם הזבח לבאה בפני עצמה:
+<b>והדם.</b> הוא המתיר:
+<b>והנסכים הבאים בפני עצמן.</b> כגון שהתנדב מנחת נסכים בלא זבח, כדאמרינן במנחות, מתנדב אדם מנחת נסכים בפני עצמה. אי נמי, הביאה בשביל הזבח אלא שהביא זבחו היום ונסכיו למחר, דאמר מר ומנחתם ונסכיהם אפילו למחר. אבל אם הביאן עם זבחו ופגל בזבח, נתפגלו הנסכים:
+<b>וחכמים אומרים אף הבאים עם הבהמה.</b> דכיון דיכול להקריב נסכים למחר, נמצא שאין הזבח מתירן ליקרב, אלא הן מתירין את עצמן. והלכה כחכמים:
+<b>לוג שמן של מצורע.</b> שייריו נאכלין:
+<b>אין חייבין עליו משום פגול.</b> אם פיגל באשם לא נפגל הלוג. ואע״פ שהלוג תלוי באשם, דכתיב (שם י״ד) על דם האשם, דאם לא נתן מדם האשם תחלה אין נתינת השמן כלום, אפילו הכי כיון דאדם מביא אשמו עכשיו ולוגו עד עשרה ימים, נמצא שאין האשם מתירו. וכיון דאין לו מתירים, אין חייבין עליו משום פגול:
+<b>ור״מ אומר.</b> לוג הבא עם האשם בו ביום, חייבין עליו משום פגול אם פגל באשם. ואין הלכה כר״מ:
+<b>בין לאדם בין למזבח.</b> או לזה או לזה:
+
+Mishnah 4
+
+<b>העולה דמה מתיר את בשרה למזבח.</b> דכתיב (שם א) וזרקו את הדם, והדר וערכו:
+<b>ואת עורה לכהנים.</b> דכתיב (שם ז) עור העולה אשר הקריב, אין לו אלא לאחר זריקה:
+<b>חטאת העוף.</b> שהיא נאכלת לכהנים. נפקא לן מדכתיב לכל חטאתם, לרבות חטאת העוף דלא תימא נבילה היא:
+<b>פרים הנששרפים.</b> פר כהן משיח ופר העלם דבר של צבור ופר יום הכיפורים:
+<b>ושעירים הנשרפים.</b> שעיר של יום הכיפורים, ושעירי עבודה זרה. שכל אלו דמן טעון הזיה לפנים, ואימוריהן קרבין על מזבח העולה ושאר הבשר נשרף בבית הדשן. והואיל ודמן מתיר את אימוריהן ליקרב, אם פגל בהן ואכל את אימוריהן חייב עליהן משום פגול:
+<b>כל שאינו על מזבח החיצון כשלמים.</b> דפגול, בשלמים הוא דכתיב, מה שלמים מיוחדים שמתן דמן על מזבח החיצון, אף כל שדמן נתון על מזבח החיצון. לאפוקי פרים הנשרפים ושעירים הנשרפים שדמן טעון הזיה ומתן דמים בפנים. ואין הלכה כר״ש:
+
+Mishnah 5
+
+<b>קדשי נכרים.</b> שהנכרים נודרים נדרים ונדבות כישראל. דכתיב בפרשת אמור איש איש מבית ישראל אשר יקריב קרבנו לכל נדריהם ולכל נדבותם, ודרשינן איש, מה תלמוד לומר איש איש, לרבות את הגוים שנודרים נדרים ונדבות כישראל:
+<b>אין חייבין משום פגול נותר וטמא.</b> דפגול יליף מנותר בגזירה שוה דעון עון, ונותר יליף מטמא בגזירה שוה דחלול חלול, ובטמא כתיב (ויקרא כ״ב:ב׳) וינזרו מקדשי בני ישראל, ולא מקדשי נכרים. ואין הלכה כרבי מאיר:
+<b>דברים שאין חייבין עליהן משום פגול.</b> כגון הקומץ והקטורת וכל השנויין במשנתינו:
+<b>חייבין משום טומאה.</b> האוכלן בטומאת הגוף חייב כרת:
+<b>חוץ מן הדם.</b> דמיעטיה קרא דכתיב (שם י״ז) ואני נתתיו לכם, שלכם יהא כשאר חולין, ולא כקדשים. ועוד כתיב (שם) על המזבח לכפר, לכפרה נתתיו ולא למעילה. הלכך אין חייבין עליו לא משום טומאה ולא משום נותר ולא משום פגול, אלא משום אוכל דם גרידא:
+<b>בדבר שדרכן להאכל.</b> שדרך בני אדם לאכלן, ואע״פ שהוא מן הנקטרים, כגון קומץ ומנחת כהנים והדומים לה. אבל לבונה ועצים וקטורת אין חייבין עליהן משום טומאה. ורבנן פליגי עליה ומרבו להו לטומאה מקרא דכתיב (שם ז) והבשר אשר יגע בכל טמא, והבשר יתירא לרבות עצים ולבונה. והלכה כחכמים דעצים ולבינה נמי יש בהן משום טומאה. ואין לך עצים דמיטמאין אלא עצים של קרבן בלבד, שאם נגעה בהן טומאה אסור לשרפן על גבי המזבח:
+
+Mishnah 6
+
+<b>לשם זבח.</b> לאפוקי שינוי קודש, כגון לשם זבח אחר:
+<b>לשם זובח.</b> לאפוקי שינוי בעלים. כדילפינן לעיל בריש פרק קמא ממוצא שפתיך תשמור ועשית כאשר נדרת לה׳ אלהיך נדבה כו׳:
+<b>לשם אשים.</b> לאפוקי אם שחטו על מנת לעשותו חתיכות צלויות בגחלים:
+<b>לשם ריח.</b> לאפוקי אם צלאן תחלה חוץ למערכה, דתו לא מסקי ריחא:
+<b>לשם הנחת רוח.</b> נחת רוח להקב״ה שאמר ונעשה רצונו. וכל הני ילפינן להו מדכתיב אשה ריח ניחוח:
+<b>לשם חטא.</b> לשם חטאו שהוא מביאו עליו:
+<b>אף מי שלא היה בלבו לשם אחד מכל אלו.</b> אלא שחטו סתם, כשר:
+<b>שהוא תנאי ב״ד.</b> שישחוט סתם ולא לימא לשמן, דלמא אתי למימר שלא לשמן:
+<b>שאין המחשבה הולכת אלא אחר העובד.</b> הלכך אי הוה אומר שלא לשמן אף כי אמרו הבעלים לשמן, לאו מידי הוא, דלאו בדידהו תליא מילתא, דכתיב (ויקרא ז׳:י״ח) המקריב אותו לא יחשב. והלכה כרבי יוסי:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>איזהו מקומן של זבחים, קדשי קדשים.</b> עולות חטאות ואשמות:
+<b>שחיטתן בצפון.</b> עולה, בהדיא כתיב בה (שם א׳) ושחט אותו על ירך המזבח צפונה. חטאת, כתיב בה (שם ו) במקום אשר תשחט העולה תשחט החטאת. אשם, כתיב ביה (שם ז) במקום אשר ישחטו את העולה ישחטו את האשם:
+<b>שחיטתן בצפון.</b> והא דלא תני הכא וקבול דמן בכלי שרת בצפון, אע״ג דכולהו קבלת דמן בצפון במקום שחיטה, דסמוך לשחיטה כתיב ולקח מדם הפר, אלא, משום דאיכא אשמו של מצורע שהכהן היה מקבל מקצת דמו בכפו, דכתיב (שם י״ד) ולקח הכהן מדם האשם ונתן, מה נתינה בעצמו של כהן, באצבעו, אף לקיחה בעצמו של כהן, משום הכי לא כתב הכא וקבול דמן, שאין קבול דמן שוה. ומשום דלא סגי ליה בלא קבלת כלי, שלאחר שקבל כהן אחד למקצת דם בידו היה כהן אחר מקבל הדם בכלי, משום הכי הדר תני בהדיא אשם מצורע אשם תלוי שחיטתן בצפון וקיבול דמן בכלי שרת בצפון:
+<b>פר ושעיר של יום הכפורים.</b> אע״ג דצפון כעולה הוא דכתיב, הקדים תנא לחטאות ברישא, דאיידי דאתיא מדרשא חביבא ליה. וחטאות פנימיות איידי דנכנס דמן לפני ולפנים חביבא ליה ואקדמינהו לשאר חטאות. ואינהו נמי שחיטתן בצפון דכתיב (שם ד) ושחט את החטאת במקום העולה, וקרא יתירא הוא, דהא כתיב במקום אשר תשחט העולה תשחט החטאת, אלא זה בנה אב לכל החטאות שיהו טעונות צפון:
+<b>וקבול דמן בכלי שרת.</b> דכתיב בעולת סיני (שמות כ״ד:ו׳) וישם באגנות, וממנו למדו כל הזבחים להיות טעונים כלי:
+<b>הזיה על בין הבדים.</b> עומד בין שני בדי ארון ומזה אחת למעלה ושבע למטה כנגד עוביה של כפורת, ולא היו נוגעים בה:
+<b>ועל הפרוכת.</b> דכתיב (ויקרא ט״ז:ט״ז) וכן יעשה לאהל מועד:
+<b>ועל מזבח הזהב.</b> כדכתיב ויצא אל המזבח. בסדר עבודת יום הכיפורים בפרשת אחרי מות:
+<b>מתנה אחת מעכבת.</b> כדאמרן בפרק בית שמאי (זבחים דף ל״ו) דבפר העלם דבר כתיב ועשה לפר כאשר עשה לפר החטאת כן יעשה לו, וקרא יתירא הוא, לעכב שאם חסר אחת מן המתנות לא כפר. ודרשינן ועשה לפר, זה פר יום הכיפורים, דבדידיה נמי מתנה אחת מעכבת כמו פר העלם דבר:
+<b>שיירי הדם היה שופך על יסוד מערבי.</b> כדכתיב (ויקרא ד׳:ז׳) אל יסוד מזבח העולה אשר פתח אוהל מועד, ואוהל מועד למערבו של מזבח החיצון היה:
+<b>אם לא נתן.</b> שירי הדם ליסוד, לא עכב הכפרה. דבתר הזאות ומתן דמים לפנים כתיב (שם י״ו) וכלה מכפר את הקדש, דמשמע שכבר שלמו כל הכפרות כולן:
+
+Mishnah 2
+
+<b>פרים הנשרפים.</b> פר העלם ופר כהן משיח, שאין נאכלים לכהנים אלא נשרפים חוץ לירושלים:
+<b>ושעירים הנשרפים.</b> שעירי עבודה זרה. שהוקשו לפר העלם לכל דבריהם:
+<b>הזיה על הפרוכת.</b> שבע הזיות על הפרוכת. אבל בין הבדים לא כתיב בהו הזיה כמו בפר של יום הכיפורים דכתיב ביה (שם) והזה באצבעו על פני הכפורת:
+<b>אלו ואלו.</b> של יום הכיפורים ושאר הנשרפים:
+<b>נשרפים בבית הדשן.</b> למקום שמוציאים שם את הדשן של מזבח החיצון, דכתיב ביה (שם ו׳) והוציא את הדשן אל מחוץ למחנה. ובפרים הנשרפים כתיב (שם ד׳) אל שפך הדשן ישרף:
+
+Mishnah 3
+
+<b>אלו הן חטאות הצבור.</b> שאנו צריכין להזכירם, שהרי הפנימיות כבר נשנו:
+<b>שעירי ראשי חדשים ושל מועדות.</b> שהן על מזבח החיצון:
+<b>שחיטתן בצפון.</b> שהרי למדנו בבנין אב לכל החטאות שהן טעונות צפון:
+<b>עלה בכבש ופנה לסובב.</b> מפני שדמה ניתן על הקרנות ובאצבע, צריך לעמוד על גבי סובב. אבל בכל שאר הדמים שהן התחתונים מן החוט ולמטה, עומד על הרצפה אצל זוית המזבח וזורק מן הכלי, וכל מקום שיגיע למזבח כשר:
+<b>ובא לו לקרן דרומית מזרחית.</b> שבה הוא פוגע ראשון, כדקיימא לן [יומא דף ט״ו] כל פינות שאתה פונה לא יהיו אלא דרך ימין, והכבש בדרום, וכשעולה בו ופניו למזבח נמצא ימינו למזרח, ופונה לימינו למזרח ובא לו לאותה הקרן והולך ומקיף בסובב דרך ימין ופניו למזבח מן הדרום למזרח וממזרח לצפון ומצפון למערב דהיינו דרך ימין. ואמה על אמה ברום אמה הנתון בראש המזבח בכל זוית וזוית שבה, קרוי קרן:
+<b>על יסוד דרומית.</b> דילפינן ירידתו מן הכבש בחטאות החיצונות ושיירי הדם בידו, מיציאתו מן ההיכל ושיריים הפנימים בידו, מה יציאתו מן ההיכל היה נותן שיירי הדם בסמוך לו שהוא יסוד מערבי כדכתיב (ויקרא ד׳:ז׳) אשר פתח אהל מועד, דהיינו לצד מערב שהוא סמוך להיכל, אף ירידתו מן הכבש נותן השיריים בסמוך לו, דהיינו יסוד דרומי סמוך לכבש, שהכבש בדרום:
+<b>לפנים מן הקלעים.</b> לפי שבמשכן היו קלעים היקף לחצר אהל מועד, ובחטאת כתיב (שם ו) במקום קדוש תאכל בחצר אוהל מועד. ובבית עולמים היתה חומת העזרה במקום הקלעים:
+<b>לזכרי כהונה.</b> דגבי חטאת ואשם ומנחה כתיב כל זכר בכהנים יאכל אותה:
+<b>בכל מאכל.</b> משום דבעי למתני בפסח דאינו נאכל אלא צלי, תנא בכולהו בכל מאכל:
+<b>ליום ולילה.</b> דכתיב (שם ז׳) ובשר זבח תודת שלמיו ביום קרבנו, יאכל, למדנו לתודה שנאכלת ליום אחד. חטאת ואשם מנין, תלמוד לומר זבח:
+<b>עד חצות.</b> סייג עשו חכמים לתורה להרחיק את האדם מן העבירה. דהא קרא לא יניח ממנו עד בוקר קאמר:
+
+Mishnah 4
+
+<b>העולה קדשי קדשים.</b> היא. ליפסל ביוצא, ובטבול יום, ובמחוסר כפורים ומועלים בה. ומשום דלא כתיב בה בקרא קודש קדשים היא כמו בחטאת ואשם, אשמועינן תנא הכא דהיא נמי קדשי קדשים כחטאת ואשם, שהרי היא שוה להם למקום שחיטתן וקבלת דמן:
+<b>שתי מתנות.</b> בקרן מזרחית צפונית, ובקרן מערבית דרומית שכנגדה באלכסון. וטעמא, משום דקרן מזרחית דרומית לא היה לו יסוד לפי שלא היה בחלקו של בנימין שנתנבא יעקב עליו (בראשית מ״ט:כ״ז) בבקר יאכל עד, באחסנתיה יתבני מקדשא, דבר המקודש לדמים לא יהא אלא בחלקו של בנימין, ואותו הקרן לא היה בחלקו, שהמזבח היה תופס בחלקו של יהודה אמה במזרחו ואמה בדרומו כל אורך מזרח ודרום בעובי אמה, אלא שלא היתה אמה שבמזרח על פני כל המזרח, שכשמגיע לקרן מזרחית צפונית היתה כלה בתוך אמה לקרן, וכן אכילת האמה הדרומית לא היתה מהלכת על פני כל הדרום, שכשמגיע לקרן דרומית מערבית היתה כלה סמוך לקרן אמה. נמצא יסוד לשלש הקרנות. הלכך היה מתחיל בקרן צפונית מזרחית. הואיל וקרן דרומית מזרחית אין לה יסוד לפי שלא היה בחלקו של טורף שנתנבא עליו יעקב. ועולה טעונה תחלת מתן דמה כנגד היסוד, הלכך בעי הנך תרתי דאמרן. דשתי מתנות שהן ארבע בעינן, כדי שיהא מתן הדם בארבע רוחות המזבח, דכתיב (ויקרא א׳:ה׳) וזרקו את הדם על המזבח סביב, אי וזרקו יכול יזרקנו בזריקה אחת, תלמוד לומר, סביב ואי אפשר להקיף בזריקה אחת. אי סביב יכול יקיפנו כחוט, תלמוד לומר וזרקו, ואין זריקה אלא מרחוק, וכחוט אי אפשר להקיף אלא באצבע. הא כיצד, נותן שתי מתנות שהן ארבע:
+<b>וטעונה הפשט ונתוח.</b> כדכתיב (שם) והפשיט את העולה ונתח אותה לנתחיה:
+<b>וכליל לאישים.</b> כולה נשרפת על גבי האש:
+
+Mishnah 5
+
+<b>זבחי שלמי צבור.</b> כבשי עצרת:
+<b>אשם גזילות.</b> האמור בשבועת הפקדון:
+<b>אשם מעילות.</b> הנהנה מן ההקדש:
+<b>אשם שפחה חרופה.</b> הבא על שפחה שחציה שפחה וחציה בת חורין המיועדת לעבד עברי שמותר בשפחה ובבת חורין:
+<b>אשם נזיר.</b> שנטמא במת. דכתיב ביה (במדבר ו׳:י״ב) והזיר לה׳ את ימי נזרו [וגו׳]:
+<b>אשם תלוי.</b> ספק שגג בדבר שחייבין על זדונו כרת, ספק לא שגג. והוא כתיב בויקרא אצל אשם מעילות:
+<b>אשם ודאי.</b> לא גרסינן. שכל אלו אשם ודאי הן, חוץ מאשם תלוי:
+<b>שתי מתנות שהן ארבע.</b> דבאשם נמי כתיב זריקה וכתיב סביב:
+<b>ונאכלין לפנים מן הקלעים.</b> דכתיב באשם (במדבר י״ח:י׳) בקודש הקדשים תאכלנו. וזבחי שלמי צבור סמך אותן הכתוב לחטאת דכתיב (ויקרא כ״ג:י״ט) ועשיתם שעיר עזים אחד לחטאת ושני כבשים בני שנה לזבח שלמים, לומר לך שדינן כחטאת שאין נאכלין אלא לפנים מן הקלעים ולזכרי כהונה. אבל אין טעונים ארבע מתנות כחטאת, שאין לך בכל הקרבנות מי שטעון ארבע מתנות אלא חטאת בלבד:
+
+Mishnah 6
+
+<b>התודה ואיל נזיר קדשים קלים.</b> אין מועלין בהן:
+<b>שחיטתן בכל מקום.</b> אין טעונין שחיטה בצפון:
+<b>ונאכלים בכל העיר.</b> דגבי חטאת כתיב (שם י׳) ואכלתם אותה במקום קדוש, ואין שלמים במקום קדוש אלא במקום טהור דהיינו בכל העיר שהוא מקום טהור מליכנס שם מצורעים:
+<b>לכל אדם.</b> לזרים:
+<b>ליום ולילה.</b> בתודה כתיב (שם ז׳) ביום קרבנו יאכל לא יניח ממנו עד בוקר. ותניא, תודת שלמיו, לרבות שלמי נזיר:
+<b>המורם מהם.</b> חזה ושוק שנתן מהן לכהן כשאר שלמים, דתודה לשלמים אתקוש דכתיב (שם) וזאת תורת זבח השלמים וגו׳ אם על תודה וגו׳. וארבע חלות מארבע מינים שבה כדכתיב (שם) אחד מכל קרבן לכהן הזורק וגו׳, ומורם מאיל נזיר, זרוע בשלה וחזה ושוק וחלת מצה אחת ורקיק אחד:
+<b>כיוצא בהן.</b> נאכלים בכל העיר ליום ולילה:
+<b>לכהנים לנשיהם.</b> כדכתיב (שם י׳) ואת חזה התנופה וגו׳ תאכלו במקום טהור אתה ובניך ובנותיך:
+
+Mishnah 7
+
+<b>שחיטתן בכל מקום בעזרה.</b> שלש פרשיות נאמרו בשחיטת שלמים, חדא בבן בקר, וחדא בכשב, וחדא בעז. בקמייתא כתיב ושחטו פתח אהל מועד, ובתרתי בתרייתא כתיב לפני אהל מועד, להכשיר את כל הרוחות שבעזרה, דלפני משמע כל שלפני ההיכל:
+<b>לשני ימים ולילה אחד.</b> דהכי כתיב בשלמים (שם ז׳) והנותר מבשר הזבח ביום השלישי באש ישרף:
+
+Mishnah 8
+
+<b>והמעשר.</b> מעשר בהמה:
+<b>ודמן טעון מתנה אחת.</b> דלא כתיב בהו סביב, אלא ואת דמם תזרוק כתיב גבי בכור. והנך נמי מהתם ילפינן, מד, לא כתיב ואת דמו אלא ואת דמם:
+<b>כנגד היסוד.</b> במקום שיש יסוד תחתיו, למעוטי מזרחית דרומית שאין שם יסוד כדאמרן. ובכור ומעשר ופסח טעונים יסוד, דילפינן זריקה זריקה לגזירה שוה מעולה, ובעולה כתיב (ויקרא ד׳:ז׳) אל יסוד מזבח העולה:
+<b>שינה באכילתן.</b> זה מזה. אע״פ שהשוה אותן למתן דמים:
+<b>הבכור נאכל לכהנים.</b> כדכתיב (במדבר י״ח:י״ח) ובשרם יהיה לך:
+<b>והמעשר לכל אדם.</b> שלא מצינו בכל התורה שיהיה לכהנים חלק בו:
+<b>ונאכלין בכל העיר.</b> דכתיב (דברים י״ב:ה׳-ו׳) והבאתם שמה עולותיכם וזבחיכם ואת מעשרותיכם. ותניא, בשני מעשרות הכתוב מדבר, חד מעשר בהמה, וחד מעשר דגן. וכתיב בההוא קרא ובכורות בקרכם וצאנכם, ומדלא קבע להו מחיצה שמע מינה דמעשר ובכור נאכלים בכל העיר:
+<b>לשני ימים ולי, לה אחד.</b> דבבכור הוא אומר ובשרם יהיה לך כחזה התנופה וכשוק הימין, הקישו הכתוב לחזה ושוק, מה חזה ושוק של שלמים לשני ימים ולילה אחד, אף בכור לשני ימים ולילה אחד, ומעשר כבכור:
+<b>למנוייו.</b> לאותם שנמנו בדמי לקיחתו כדכתיב (שמות י״ב:ד׳) איש לפי אכלו תכוסו:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>קדשי קדשים.</b> כאילו נשחטו בצפון. דכתיב (שם כ׳) וזבחת עליו את עולותיך ואת שלמיך, כולו כשר לעולה וכולו כשר לשלמים, ואע״ג דעולה טעונה צפון ואין שלמים טעונים צפון:
+<b>מחצי המזבח ולצפון כצפון.</b> דמשמע ליה חציו לעולותיך וחציו לשלמיך. דאי סלקא דעתך כולו לעולה כשר, השתא כולו לעולה אמרת דכשר, כולו לשלמים ששחיטתן בכל מקום מיבעיא. ואידך, איצטריך, סלקא דעתך אמינא עולה דדחיק לה מקום, שלא הוכשרו לה שאר הרוחות, ופעמים שהעולות מרובות וצר להם המקום, לפיכך הכשיר להם ראש המזבח, אבל שלמים דלא דחיק להו המקום לא הכשיר להם ראש המזבח, קמ״ל. והלכה כרבי יוסי:
+<b>היו נקמצות בכל מקום.</b> ואינם טעונות צפון. דלא קבע הכתוב מקום לקמיצה:
+<b>לפנים מן הקלעים לזכרי כהונה.</b> דכתיב (במדבר י״ח) לכל קרבנם ולכל מנחתם, וסמיך ליה בקודש הקדשים תאכלנו כל זכר יאכל אותו:
+<b>ליום ולילה עד חצות.</b> דילפינן ממנחת לחמי תודה:
+
+Mishnah 2
+
+<b>חטאת העוף היתה נעשית בקרן מערבית דרומית.</b> משום דמנחת חוטא קרויה חטאת, דכתיב במנחת חוטא (ויקרא ה׳:י״א) לא ישים עליה שמן ולא יתן עליה לבונה כי חטאת היא. ומשמע נמי שהחטאת קרויה מנחה. דחטאת נהפכה להיות מנחה בדלי דלות, ומנחה מצינו שטעונה הגשה בקרן מערבית דרומית דכתיב (שם ו) הקרב אותה בני אהרן לפני ה׳ אל פני המזבח, איזהו רוח שהוא לפני ה׳ ואל פני המזבח, הוי אומר זו רוח מערבית דרומית, דלפני ה׳ הוא מערב, ופני המזבח הוא הדרום ששם היה הכבש, ומה מנחה טעונה הגשה בקרן מערבית דרומית, אף חטאת העוף עבודתה בקרן מערבית דרומית. והזאת דמה היא עיקר עבודתה:
+<b>בכל מקום היתה כשרה.</b> למליקתה:
+<b>אלא זה היה מקומה.</b> להזאתה. והכי מפרש לה בגמרא:
+<b>מלמטה.</b> למטה מחוט הסקרא:
+<b>הגשות.</b> של מנחות קודם קמיצתן, כדכתיב (שם ב׳) והגישה אל המזבח:
+<b>ושיירי הדם.</b> של חטאות החיצונות היה שופך אל יסוד דרומי. כדילפינן בפרק איזהו מקומן:
+<b>ניסוך המים.</b> בחג הסוכות:
+<b>והיין.</b> בכל יום. ששם היו השיתין ולא היה אפשר לנסך כי אם שם:
+<b>ועולת העוף כשהיא רבה במזרח.</b> דעיקר מקומה בקרן דרומית מזרחית, מפני שקרובה לבית הדשן לזרוק שם מוראה ונוצה, כדכתיב (שם א׳) והשליך אותה וגו׳ אל מקום הדשן. וכשהיא רבה שם שיש כהנים הרבה באותה הקרן עסוקים בעולות ואין לזה מקום לעמוד בסובב דעולת העוף נעשית למעלה, בא לו לקרן דרומית מערבית, שאף היא סמוכה לבית הדשן יותר משאר שתי קרנות, שבית הדשן סמוך לכבש היה במזרחו של כבש ולדרומו של מזבח:
+
+Mishnah 3
+
+<b>ומקיפים דרך שמאל.</b> מקיפים את המזבח בשביל צרכי עבודה. כגון למתן דמי חטאות ולסידור מערכה או להפך אברים בצנורא, ויורדים במערבו של כבש שהיא שמאל העולין למזבח בעלייתן:
+<b>חוץ מן העולה לג׳ דברים אלו.</b> הנעשים בקרן מערבית דרומית, שהן ניסוך המים והיין ועולת העוף, שכשהוא עולה למזבח פונה לסובב לשמאל באותה הקרן וכשגמר חוזר על עקב דרך עלייתו. בניסוך המים והיין, שמא יתעשנו בעשן המזבח בעוד שהוא פונה דרך ימין ומקיף לשמאל ויפיגו טעמן וריחן, ואנן בעינן תמימים יהיו לכם ונסכיהם שיהיו הנסכים תמימים. ועולת העוף נמי שמא תתעשן ותמות:
+
+Mishnah 4
+
+<b>היה מולק את ראשה.</b> אוחז שתי גפיה בשתי אצבעותיו זרת וקמיצה של ידו השמאלית, והעוף על גבי ידו ופניו של עוף לצד גב ידו שיהיה העורף למעלה, ומותח צוארו הגרון על רוחב של שתי אצבעותיו אצבע ואמה. ומולק בצפרנו. וזו אחת מעבודות קשות שבמקדש:
+<b>ואינו מבדיל.</b> הראש מן הגוף. אלא חותך שדרה ומפרקת ורוב בשר עמו עד שמגיע לושט או לקנה ונוטל סימן אחד לבדו ומולק, כדכתיב ולא יבדיל:
+<b>ומזה מדמה.</b> אוחז בעוף ומזה. שלא היה מזה לא בכלי ולא באצבע אלא בגופו של עוף:
+<b>היה מתמצה.</b> שמקרב בית מליקתו למזבח ודוחקו בקיר והדם מתמצה ויורד ליסוד. דבחטאת העוף כתיב (ויקרא ה׳) והזה מדם החטאת על קיר המזבח והנשאר בדם ימצה אל יסוד המזבח, איזהו קיר שהשירים שלו מתמצין ליסוד. הוי אומר זה קיר התחתון, דהיינו מן החוט ולמטה. דאי קיר העליון, דהיינו מן החוט ולמעלה, פעמים שהיה מתמצה לסובב, כיון שעושה למעלה מן הסובב שהחוט למטה מן הסובב אמה:
+
+Mishnah 5
+
+<b>עלה בכבש.</b> לפי שעולת העוף נעשית למעלה, דלא כתיב בעולת העוף יסוד, אלא בחטאת העוף בלבד. ובבהמה איפכא, דחטאת בהמה נעשית למעלה דכתיב בה קרנות המזבח, ועולת בהמה למטה דכתיב (שם ד׳) אל יסוד מזבח העולה, תלה היסוד בעולה:
+<b>בא לו לקרן דרומית מזרחית.</b> לפי שהיא קרובה לבית הדשן ששם משליך המוראה והנוצה:
+<b>ממול ערפה.</b> מול הרואה את ערפה. והוא אחורי הצואר. ואע״פ שלא נאמר בעולה מול עורף, למדנו בה מול עורף מחטאת:
+<b>ומבדיל.</b> חותך שני סימנים. דמדכתיב בחטאת העוף ולא יבדיל, למדנו שבעולת העוף מבדיל:
+<b>והקיף בית מליקתו למזבח.</b> מקרב ודוחק בית המליקה בקיר המזבח כדי שיתמצה הדם:
+<b>וספגו במלח.</b> לשון שאיבה ולקיחה, כמו סופג את הארבעים. אף כאן נותן עליו מלח כדי שיהא הראש מושך ומקבל המלח. פירוש אחר, ספגו בגימ״ל כמו סופקו בקו״ף, לשון ויספוק את כפיו (במדבר כ״ד):
+<b>מוראה.</b> זפק:
+<b>נוצה.</b> קודר בו כמין ארובה ונוטל כל העור והנוצה שכנגד הזפק עם הזפק ומשליך:
+<b>שסע.</b> את העוף בין אגפים ולא היה מבדיל:
+
+Mishnah 6
+
+<b>הבדיל בחטאת.</b> שמלק שני סימנים בחטאת:
+<b>או לא הבדיל בעולה.</b> שמלק בה סימן אחד:
+<b>פסול.</b> דכל שינוי שהוא לפני עבודת הדם פסול:
+<b>ולא מיצה דם הגוף פסולה.</b> דעיקר דמים בגוף הוא דשכיחי:
+
+Mishnah 7
+
+<b>חטאת העוף שמלקה שלא לשמה.</b> מליקה בעוף במקום שחיטה בבהמה. ומיצוי בעוף במקום זריקת הדם בבהמה. והמחשבה הפוסלת בשחיטה וזריקת דם בבהמה, פוסלת במליקה ובמיצוי הדם בעוף. אבל קבלה והלוך אין בעוף:
+<b>עולת העוף כשרה.</b> כדתנן בריש פרק קמא גבי בהמה, כל הזבחים שנזבחו שלא לשמן כשרים אלא שלא עלו לבעלים לשם חובה, חוץ מן הפסח ומן החטאת:
+<b>לאכול דבר שדרכו לאכול.</b> חטאת העוף:
+<b>להקטיר דבר שדרכו להקטיר.</b> עולת העוף:
+<b>שלא לשמה.</b> אין מוציא עולה מידי פגול, לפי שהיא כשרה שלא לשמה. וכולה מתניתין מפורשת לעיל פרק ב׳:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>חטאת העוף שעשאה למטה.</b> מחוט הסקרא, כהלכתה שהיא נעשית למטה, כדאמרן בפרקין דלעיל:
+<b>כמעשה חטאת.</b> בהזאה ומיצוי:
+<b>לשם חטאת.</b> אף על פי ששינה בסדר מליקה כגון שמלק והבדיל, ובחטאת נאמר ולא יבדיל:
+<b>כשרה.</b> הואיל ונעשית למטה ובשאר עבודות כהלכתה:
+<b>כמעשה חטאת לשם עולה וכו׳ פסולה.</b> דחטאת שלא לשמה פסולה:
+<b>כמעשה כולם.</b> כלומר כמעשה אחד מכולם האמורים כאן, ואפילו כמעשה חטאת לשם חטאת, הואיל ועשאה למעלה פסולה:
+
+Mishnah 2
+
+<b>עולת העוף שעשאה למעלה.</b> כהלכתה שהיא נעשית למעלה:
+<b>כמעשה עולה לשם עולה.</b> אף על פי ששינה במליקתה שלא הבדיל, ומן הדין היה לו להבדיל, אפילו הכי כשרה:
+<b>כמעשה עולה לשם חטאת כשרה.</b> דכל הזבחים שנזבחו שלא לשמן כשרים אלא שלא עלו לבעלים לשם חובה, חוץ מן הפסח ומן החטאת:
+<b>עשאה למטה כמעשה כולן.</b> כמעשה אחד מכולן, ואפילו כמעשה עולה לשם עולה:
+<b>פסולה.</b> הואיל ועשאה למטה פסולה:
+
+Mishnah 3
+
+<b>וכולן אינן מטמאות בבית הבליעה.</b> אע״פ שנפסלו, מליקתן מטהרתן מידי נבילה, ואין מטמאין בבית הבליעה כדין נבלת עוף טהור שהאוכלה אע״פ שלא נגע בה כגון שתחבה לו חבירו בבית הבליעה נטמא טומאה חמורה לטמא בגדים שעליו, אבל אלו אף על פי שאין מליקתן מתירתן באכילה מפני הפסול שאירע בהן, מכל מקום מטהרתן ומוציאתן מידי נבילה:
+<b>ומועלין בהן.</b> הנהנה מהן בשוה פרוטה מביא קרבן מעילה כדין כל נהנה מן ההקדש. ואפילו חטאת, הואיל ונפסלה ולא היה בה שעת היתר לכהנים, לא יצאה מידי מעילה:
+<b>חוץ מחטאת העוף שעשאה למטה כמעשה חטאת לשם חטאת.</b> דכשרה היא ויש בה שעת היתר לכהנים, ושוב אין בה מעילה אפילו לזר:
+
+Mishnah 4
+
+<b>ר׳ אליעזר אומר מועלים בה.</b> דהא עולה היא ומי הוציאה ממעילתה, והלא שעת היתר לכהנים לא היה לה:
+<b>רבי יהושע אומר אין מועלים בה.</b> דכיון דשינה שמה ומעשיה ומקומה לשם חטאת, נעשית חטאת:
+<b>ומה חטאת העוף שאין מועלים בה.</b> כששחטה לשמה, שהרי נאכלת לכהנים:
+<b>שינה את שמה.</b> נפסלה ולא באה לכלל היתר:
+<b>מועלים בה.</b> דהא רבי יהושע גופיה לא פליג עליה:
+<b>לדבר שיש בו מעילה.</b> לשם עולה:
+<b>ששחטן בדרום.</b> לשם שלמים, יוכיחו:
+<b>ששינה שמן ומעשיהן לדבר שאין בו מעילה.</b> שקדשים קלים אין מעילה אלא באימוריהן:
+<b>ומועלים בהן.</b> מפני שנפסלו בשינוי מקומן ולא הוציאתן זריקתן מידי מעילה:
+<b>איסור והיתר.</b> קדשים קלים יש באימוריהן משום מעילה ואין בבשרן משום מעילה:
+<b>בדבר שכולו היתר.</b> בחטאת העוף שאין בו צד מעילה. והלכה כרבי יהושע:
+
+Mishnah 5
+
+<b>מלק בשמאל.</b> דמליקתו פסולה. שכל מקום שנאמר אצבע וכהונה אינו אלא של ימין:
+<b>או בלילה.</b> דאין מליקה בלילה, דרחמנא אמר ביום צוותו:
+<b>אינן מטמאין.</b> הואיל ופסולן בקודש ואהני מליקה דידהו שאם עלו לא ירדו:
+<b>שחט חולין בפנים וקדשים בחוץ אין מטמאין בבית הבליעה.</b> ואף על פי שאסורים באכילה:
+<b>מלק בסכין.</b> לאו מליקה היא ולאו שחיטה היא, דהא מליקה בצפורן היא בעצמו של כהן:
+<b>מלק חולין בפנים.</b> דלא שייך מליקה בחולין אלא בקדשים בפנים, והמולק חולין בכל מקום או קדשים בחוץ הוי כאילו נוחר או מעקר, ואין אותה מליקה מוציאה מידי נבילה:
+<b>תורין שלא הגיע זמנן.</b> תורים גדולים, כשרים, קטנים פסולים. בני יונה, קטנים כשרים, גדולים פסולים:
+<b>ושיבש גפה.</b> דמחוסר אבר פסול אף בעופות. דהא דקיימא לן אין תמות וזכרות בעופות, הני מילי כגון דוקין שבעין שאין מומן ניכר, אבל מחוסר אבר, הקריבהו נא לפחתך:
+<b>מטמא בבית הבליעה.</b> דלא מהני מליקה דידהו למידי, שאפילו עלו ירדו:
+<b>כל שאין פסולן בקודש.</b> שנפסלו קודם שבאו לעזרה. וכל שאין פסולן בקודש אמרינן לקמן בפרק המזבח מקדש, דאם עלה ירד. אבל אותן שפסולן בקודש כגון הקדשים הראויין אלא שנפסלו בעבודותיהן, אין מטמאין, דהא אהני להו מליקה דאם עלו לא ירדו:
+<b>כל הפסולים.</b> כגון זר, ואונן וטבול יום ומחוסר כפורים וכל אותן השנויין בריש פ״ב:
+<b>ואינן מטמאות בבית הבליעה.</b> שאף על פי שאין מליקתן מתרת קדשים באכילה. מכל מקום מוציאתן מידי נבלה:
+
+Mishnah 6
+
+<b>אינה מטמאה בבית הבליעה.</b> דמליקתה מטהרתה מידי נבלה:
+<b>ר׳ יהודה אומר מטמאה בבית הבליעה.</b> דסבירא ליה לר״י דלא אהני שחיטה בעוף של חולין ולא מליקה בקדשים בטריפה בעוף להוציאה מידי נבילה:
+<b>אינו דין שתהא שחיטה כו׳.</b> וכיון דילפת ששחיטה מטהר את הטריפה בעוף בחולין מק״ו, ילפינן מליקת קדשים מינה בבנין אב, מה מצינו בשחיטה כו׳, אף מליקה המכשרת באכילה תטהר טריפתה מטומאתה:
+<b>רבי יוסי אומר דיה כו׳.</b> כיון דלא אשכחן בהדיא דשחיטה מוציאה מידי נבילה בעוף, אלא מק״ו מנבלת בהמה אתה בא ללמוד, דיה שתהא כנבלת בהמה ששחיטתה מטהרתה מידי נבילה ולא מליקתה, דדיו לבא מן הדין להיות כנדון. ושלש מחלוקות בדבר, ר״מ סבר, אחד שחיטה ואחד מליקה מוציאה בעוף מידי נבלה. ור׳ יהודה סבר, בין שחיטה בין מליקה לא מהני בטריפה בעוף להוציאה מידי נבלה. ור׳ יוסי סבר, שחיטה מהניא, מליקה לא מהניא. והלכה כר׳ יוסי:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כל הזבחים שנתערבו בחטאות המתות.</b> הכי קאמר, כל הזבחים שנתערבו בהם חטאות המתות, או שור הנסקל:
+<b>אפילו אחת בריבוא ימותו כולן.</b> דכיון דנתערבו באיסורי הנאה אין תקנה לפדותם דנימא ירעו עד שיסתאבו. ולא בטלי ברובא, דבעלי חיים חשיבי ולא בטלי. וחטאות המתות הן חמשה, ואלו הן, ולד חטאת, ותמורת חטאת, וחטאת שמתו בעליה, ושכיפרו בעליה באחרת, ושעברה שנתה. אלו חמש חטאות מניחין אותן במקום סגור עד שימותו מאליהן, והן נקראין חטאות המתות:
+<b>בשור שנעבדה בו עבירה.</b> שהוא נפסל בה להקרבה. כגון שהמית את האדם על פי עד אחד שאינו אסור להדיוט, לפי שאינו נסקל אלא על פי שני עדים:
+<b>או על פי הבעלים.</b> שבאו בעלים לב״ד והודו שהמית, דאפטר ליה מסקילה דמודה בקנס פטור. אבל לגבוה נאסר, דקיי״ל, ומן הצאן, להוציא את הנוגח:
+<b>ורובע ונרבע.</b> על פי עד אחד, או על פי הבעלים, או קודם שנגמר דינו, או שהיה אותו שהמית והרובע והנרבע [של] נכרי. שנאסר לגבוה ולא להדיוט:
+<b>מוקצה.</b> שהפרישוהו לקרבן לעבודה זרה, ונעבד נמי, שניהם מותרים להדיוט:
+<b>באתנן ומחיר.</b> כל הני חולין נינהו, וזבח אחד מעורב בהן, כולן ירעו. שאי אפשר לשחוט אחד מהם בלא מום, שמא זהו הזבח. והשוחט קדשים בחוץ חייב כרת. ולמכרן לצרכי עולות אי אפשר, שהרי פסולים:
+<b>ויביא בדמי היפה שבהן מאותו המין.</b> אם חטאת חטאת ואם עולה עולה. ויקח מעות כשיעור דמי היפה שבכולן ויאמר, כל מקום שהוא הזבח יהא מחולל על המעות הללו:
+<b>נתערב.</b> זבח אחד בחולין כשרים הרבה:
+<b>ימכרו החולין.</b> כולן:
+<b>לצריכי אותו המין שהיה הזבח שנתערב בהן.</b> ונמצאו כולן קדשים ממין אחד אלא שאין ידוע מי בעליו של כל אחד ואחד, שהרי הזבח הראשון שם בעליו עליו ואין ידוע איזהו. ותקנתו, שיקריב כל אחד לשם מי שהוא ויאמר כשיקריב כל אחד, הרי הוא לשם בעלים שלו:
+
+Mishnah 2
+
+<b>מין במינו.</b> חטאת בחטאת, עולה בעולה, שלמים בשלמים, אלא שהן של בעלים הרבה:
+<b>יקריב כל אחד לשם מי שהוא.</b> ולא יזכיר שם אדם. והני מילי בקרבנות של נשים דלא בעי סמיכה, דכתיב בני ישראל וסמך, בני ישראל סומכים ואין בנות ישראל סומכות. אבל בקרבן אנשים דבעי סמיכה, לא:
+<b>מין בשאינו מינו ירעו.</b> שאי אפשר בהקרבה, שחלוקין במתן דמים או בהקטרתן או באכילתן:
+<b>ויפסיד המותר מביתו.</b> שאם מכר אחד מהן בשנים והאחר באחד, צריך להביא מכל מין בשנים, כיון שאין ידוע מאיזה מין הוא אותו שנמכר בשנים, ונמצא מפסיד אחד מביתו:
+<b>נתערבו בבכור ובמעשר.</b> בהמה. שאין להם פדיון שתחול קדושתו על דמיהן ויצאו הן לחולין, אלא נאכלין במומן, הבכור נאכל לכהנים והמעשר לבעלים:
+<b>כולן ירעו עד שיסתאבו.</b> שיפול בהן מום. ויאמר, כל מקום שהוא הזבח יתחלל על המעות הללו. ומותרים לאכלן, ובלבד שיאכלו בתורת בכור ומעשר, שלא ימכרם באטליז ולא ישקלם בליטרא. ומדמי הזבח יקריב מינו של זבח:
+<b>הכל יכולים להתערב.</b> כלומר אם נתערבו יש ספק בתערובתן:
+<b>חוץ מן החטאת עם האשם.</b> שהחטאת אינה לעולם איל, ואשם אינו אלא איל. ואי אשם מצורע ואשם נזיר הוא שהן באים כבשים, מכל מקום הן זכרים, והחטאת אינה באה אלא נקבה. אבל חטאת ועולה מתערבים, כגון שעיר נשיא בשעיר עולת נדבה. וכל שכן חטאת ושלמים, שהכל קרב שלמים בין זכרים בין נקבות. וכן איל של עולת נדבה באשם:
+
+Mishnah 3
+
+<b>אשם שנתערב בשלמים.</b> שמתן דמו של אשם ושלמים שוה:
+<b>שניהם ישחטו בצפון.</b> דשלמים שחיטתן בכל מקום ויכולים נמי לשוחטן בצפון במקום ששוחטים האשם:
+<b>כחמור שבהן.</b> לפנים מן הקלעים לזכרי כהונה ליום ולילה. ולא כשלמים הקלים שנאכלים בכל העיר לכל אדם לשני ימים ולילה אחד. ובעל השלמים יצא ידי נדרו, דהא שלמים לשמן הן קרבין, שמקריב כל אחד לשם מי שהוא:
+<b>אין מביאין קדשים לבית הפסול.</b> שממעט את אכילת שלמים בין באוכליהן בין בזמן אכילתן ומביאן לידי נותר. אלא ירעו ויסתאבו וימכרו כדאמרינן גבי קדשים בקדשים מין בשאינו מינו, ויביא בדמי היפה שבהן כו׳. ואין הלכה כר״ש:
+<b>חתיכות בחתיכות.</b> אם נתערבו חתיכת קדשי קדשים בחתיכה של קדשים קלים, או חתיכה של קדשים קלים הנאכלים ליום אחד כגון שלמי תודה עם חתיכה של קדשים קלים הנאכלים לשני ימים ולילה אחד דהיינו שאר שלמים, בהא מודו רבנן לר״ש דיאכלו כחמור שבהן, דמאי אית ליה למיעבד:
+
+Mishnah 4
+
+<b>אברי חטאת.</b> שבשרה נאכל לכהנים:
+<b>שנתערבו באברי עולה.</b> שכולה כליל:
+<b>יתן למעלן.</b> יתן אברי התערובות כולן על העצים. וטעמא דר׳ אליעזר, דאמר קרא (ויקרא ב׳:י״א) כי כל שאור וכל דבש לא תקטירו ממנו אשה לה׳, והכי משמעותא דקרא, כי כל שאור וכל דבש לא תקטירו, ולא תקטירו כל שממנו אשה לה׳, דהיינו השיריים של קרבן. קרבן ראשית תקריבו מן השאור והדבש לה׳, שתי לחם מן השאור ודבש מן הביכורים מפרי העץ שהם תאנים ותמרים. ואל המזבח דרשינן ליה בין אשאור ודבש בין אשיריים, לריח ניחוח אי אתה מעלה אבל אתה מעלה לשם עצים. והיינו דקאמר ורואה אני את בשר חטאת כאילו הן עצים:
+<b>וחכמים אומרים תעובר צורתן.</b> כלומר יניח אותן עד שיפסלו ויצאו לבית השריפה כשאר פסולי המוקדשים, ואינו מעלן למזבח, דהא עבר משום כל שממנו לאישים הרי הוא בבל תקטירו, וחטאת דאימוריו קרבים לאישים הרי הבשר בבל תקטירו. והלכה כחכמים:
+
+Mishnah 5
+
+<b>אברים באברי בעלי מומים.</b> אברים כשרים שנתערב בהן אבר אחד של בעלי מומין, ובא כהן שאינו יודע בתערובתן והקריב אחד מן הראשין, יקריבו כל הראשין לכתחלה, דתלינן איסורא בההוא דקרב, והנך כולהו כשרים נינהו. ובגמרא מפרש דלא שרי ר׳ אליעזר אלא להקריבן שנים שנים, דודאי חד מהנך זוג דהיתירא הוא וניתנה הקרבה זו ליקרב משום ההוא דהיתר. ואי משום ההוא דספק איסור איכא למתלייה באותו שקרב תחלה קודם שנמלך. אבל אחד אחד שמא לא נתנה הקרבה זו ליקרב אפילו לר׳ אליעזר דילמא האי דאיסורא הוא:
+<b>חוץ מאחד.</b> חוץ מזוג אחד. הכי מפרש לה בגמרא. דבחד גרידא מודה ר׳ אליעזר דלא ניתנה הקרבה זו ליקרב, כדאמרן:
+
+Mishnah 6
+
+<b>אם יש בו מראה דם כשר.</b> והני מילי כשנפלו המים לתוך דם של קדשים. אבל אם נפל דם של קדשים לתוך מים, אמרינן קמא קמא בטיל, ואפילו יש בו מראה דם פסול:
+<b>נתערב ביין.</b> שהוא אדום:
+<b>רואין אותו כאילו הוא מים.</b> ואם היה דם זה ניכר באותן המים, כשר:
+<b>בדם בהמה.</b> של חולין:
+<b>רואין אותו.</b> דם של חולין כאילו הוא מים, ואם היה מראה אדמומית של דם הכשר ניכר בהם, כשר, ואע״פ שהדם הפסול מרובה עליו הרבה:
+<b>אין דם מבטל דם.</b> דמין במינו לרבי יהודה לא בטיל, ואפילו טפה לתוך כלי גדול. אע״פ שאילו היה הדם מים, אין הדם הכשר ניכר בהם. אפילו הכי כשר לזריקה. ואין הלכה כר׳ יהודה:
+
+Mishnah 7
+
+<b>נתערב בדם הפסולים.</b> כגון בדם שנשחט לחוץ לזמנו:
+<b>ישפך לאמה.</b> לאמת המים העוברת בעזרה ויורדת לנחל קדרון. ולא אמרינן רואים אותו כאילו הוא מים ואם דם הכשר ניכר בהם יזרק, דגזרינן דלמא אתי לאכשורי דם פסולים בעינייהו. וכן דם התמצית. דמדאורייתא דם התמצית לא חזי לכפרה. דכתיב (ויקרא י״ז) כי נפש כל בשר בדם הוא ואני נתתיו לכם על המזבח לכפר. דם שהנפש יוצאה בו מכפר, ושאין הנפש יוצאה בו אינו מכפר. וגזרינן על דם הנפש שנתערב בדם התמצית, דלמא אתי לאכשורי בזריקה דם התמצית בעיניה:
+<b>רבי אליעזר מכשיר.</b> לכתחלה בדם התמצית שנתערב עם דם הנפש. דסבר אין דם התמצית של בהמה מצוי להיות רבה על דם הנפש, הלכך אמאי נגזור, הוה ליה כנתערב דם החולין בדם הקדשים דלא גזרינן ביה מידי. וכשנתערב בדם פסולין דמלתא דשכיחא, לא פליג רבי אליעזר. ותנא קמא סבר פעמים שדם התמצית רבה על דם הנפש, הלכך גזר היכא דלא רבה אטו היכא דרבה. ומיהו היכא דלא נמלך הכהן בב״ד אם יתן מתערובת זו אם לאו ונתן מאליו, מודה ת״ק דכשר, דגזירה בעלמא היא ובדיעבד כשר. וכי אתי לאמלוכי, אמרינן ליה לשופכו אמה משום גזירה. והלכה כחכמים:
+
+Mishnah 8
+
+<b>דם תמימים שנתערב בדם בעלי מומין ישפך לאמה.</b> ובהא לא פליג ר׳ אליעזר, דעבר בזריקתן משום לא תקריבו:
+<b>נתערב כוס בכוסות.</b> כוס דם של בעל מום בכוסות של דם כשר, ואין ידוע איזהו כוס של דם בעל מום:
+<b>ר׳ אליעזר אומר אם קרב אחד מהם כו׳.</b> כדרך שנחלקו באברים ואברי בעלי מומין, כך נחלקו בכוסות, וכדפרישנא לעיל. וצריכא לאפלוגי בתרווייהו, דאי אשמועינן באברים, בהא קאמר רבי אליעזר יקרבו משום דאתעבידא כפרתן בהכשר, דהיינו זריקת דמן שהיא עיקר כפרה, אבל גבי כוס בכוסות דעיקר כפרה בקלקול, אימא לא, צריכא:
+
+Mishnah 9
+
+<b>הנתנין למטה.</b> מחוט הסקרא. כגון דם עולה ואשם ושלמים ובכור ופסח ומעשר, שנתערבו בדם חטאת שהוא ניתן למעלה:
+<b>ר׳ אליעזר אומר יתן למעלה.</b> מתנות חטאת. ואע״פ שדם התחתונים מעורב בו. הואיל ואינו מתכוין לתת התחתונים למעלה רואה אני אותם כאילו הם מים. ומפני שמצוה להקדים עליונים לתחתונים, שכל החטאות קודמות לעולות, הלכך נותן למעלה תחלה ואח״כ למטה, ונתינת מטה תעלה לו לשפיכת שיריים של חטאת ולהתחלת מתנות עולה:
+<b>ישפכו לאמה.</b> דלית להו רואים:
+<b>ואם לא נמלך ונתן כשר.</b> דהא ניתן ממנו למעלה. ואין הלכה כר׳ אליעזר:
+
+Mishnah 10
+
+<b>הנתנין במתנה אחת.</b> בגמרא מפרש כגון כוס דם בכור שנתערב בכוס דם מעשר:
+<b>ינתנו מתנה אחת.</b> מכל כוס וכוס יתן מתנה אחת מכוס זה ומתנה אחת מכוס זה:
+<b>מתן ארבע במתן ארבע.</b> כגון דם עולה בדם שלמים או בדם אשם, ששניהם טעונים שתי מתנות שהן ארבע ושניהם תחתונים:
+<b>מתן ארבע במתן אחד.</b> כגון עולה בבכור ששניהם תחתונים:
+<b>רא״א ינתנו במתן ארבע.</b> ורואה אני את מתנות היתירות הניתנות מדם הבכור כאילו הם מים. ואין זה בל תוסיף:
+<b>במתנה אחת.</b> שלא יעבור על בל תוסיף. וידי עולה יצא, דכל הנתנים על מזבח החיצון שנתנן במתנה אחת כיפר:
+<b>ולא עשית מעשה בידך.</b> ואינו דומה עושה מעשה, ליושב ואינו עושה ואיסור בא מאיליו. והלכה כרבי יהושע:
+
+Mishnah 11
+
+<b>הנתנין בפנים כו׳ ישפכו לאמה.</b> דלא אמרינן רואים, ואסור לשנות את אלו מפני הכשרן של אלו. ורבי אליעזר דסבר אמרינן רואין, לא פליג הכא. דהיכי לעביד, ניתיב לחוץ והדר לפנים, כשם שמצוה להקדים עליונים לתחתונים כך מצוה להקדים פנימי לחיצון, דפנימי חשוב. ניתיב בפנים והדר ניתיב בחוץ, כיון דאיכא חטאת ואשם שאם נתערב דמם בדמים הפנימים לא מצי למימר יתן בפנים ואחר כך יתן בחוץ משום דמפסלי חיצונים, לא פסיקא ליה. וא״ת לפסלינהו לחיצונים כדי להכשיר פנימים. למפסלינהו בידים לא קאמר ר׳ אליעזר, ומוטב להמתין עד שקיעת החמה ויפסלו מאליהן וישפכו, לאמה:
+<b>נתן בחוץ.</b> כהן שלא נמלך ונתן מתערובת זו בחוץ, כשר:
+<b>ר׳ עקיבא פוסל. החיצון.</b> שכל דמים החיצונים שנכנסו לפנים נפסלו:
+<b>וחכמים מכשירים.</b> בכל הקרבנות, חוץ מחטאת החיצונה דמיפסלא משום וכל חטאת אשר יובא כו׳. והלכה כחכמים:
+
+Mishnah 12
+
+<b>יצא אחד מהן לחוץ.</b> חוץ לעזרה:
+<b>הפנימי כשר.</b> ונותן ממנו מתנותיו והקרבן כשר:
+<b>וחכמים פוסלין.</b> דכתיב (ויקרא ו׳) אשר יובא מדמה, ואפילו מקצת דמה, פסול. מדלא כתיב את דמה:
+<b>ומה אם במקום שהמחשבה פוסלת בחוץ.</b> כלומר, ומה חוץ, שהוא מקום שהמחשבה פוסלת בו שאם חישב בשחיטה על מנת לזרוק דמה לחוץ, פסולה:
+<b>לא עשה.</b> אצל מוציא מקצת דמה לחוץ את המשוייר בפנים כיוצא, כדאמריתו הפנימי כשר. 
+<b>מקום שאין המחשבה פוסלת בפנים.</b> כלומר היכל שהוא מקום שאין מחשבה פוסלת בו. שאם שחט על מנת ליתן את הנתנים בחוץ בפנים כשר, אינו דין כו׳. ואין הלכה כר׳ יוסי הגלילי. ודוקא בדם הוא דאמרינן דאם יצא חוץ לעזרה או נכנס בפנים להזות ממנו בהיכל נפסל. אבל בשר קדשים נהי דאם יצא לחוץ נפסל ואסור באכילה, דכתיב (שמות כ״ב:ל׳) ובשר בשדה טריפה, בשר שיצא חוץ למחיצתו, דהיינו קדשי קדשים חוץ לעזרה וקדשים קלים מחוץ לעיר, נעשה כאילו הוא בשר בשדה והרי הוא טריפה ולא תאכלו. מכל מקום אם נכנס לפנים אל תוך ההיכל לא נפסל בשביל כן ומותר באכילה, דאמר קרא אשר יובא מדמה לא תאכל, מדמה ולא מבשרה:
+<b>עד שיכפר.</b> בהיכל:
+<b>ר׳ יהודה אומר כו׳.</b> והלכה כר״י:
+<b>ואין הציץ מרצה על היוצא.</b> ואע״ג דפסולים שעלו לא ירדו, ארצויי מיהא לא ארצו, דכתיב בציץ (שם כ״ח) ונשא אהרן את עון הקדשים, ובפרשת אמור כתיב כל איש אשר יקרב מכל זרעכם אל הקדשים וגו׳ וטומאתו עליו, מה קדשים האמורים להלן בטומאה הכתוב מדבר, אף עון קדשים האמורים בציץ בטומאה הכתוב מדבר:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>המזבח מקדש את הראוי לו.</b> ופליגי תנאי בפירושא דמתניתין מאי ניהו הראוי לו:
+<b>ר׳ יהושע אומר כל הראוי לאשים.</b> להשרף על גבי האש, אע״פ שנפסל, אם עלה למזבח קדשו המזבח ונעשה לחמו, ואם עלה לא ירד. אבל דבר שאין ראוי לאש, כגון דם פסול ונסכים פסולים, אפילו אם עלו ירדו:
+<b>היא העולה על מוקדה.</b> דבר שהוא למוקד ועלה, הרי הוא בהוייתו ולא ירד. היא, משמע בהוייתה תהא:
+<b>רבן גמליאל אומר כל הראוי למזבח.</b> ואפילו דם ונסכים שנפסלו, אם עלו לא ירדו. ואין לך למעט אלא דבר שלא הוברר לחלקו של מזבח מעולם, כגון קמצים שלא קדשו בכלי אחר קמיצה, דאע״ג דהמנחה כולה קדשה בכלי אין זה חלק גבוה ברור, שאין המנחה קריבה כולה. ובקמיצה בלא מתן כלי, אין זה מבורר למזבח, ואינו מתקדש אפילו עלה על גבי המזבח:
+<b>אלא הדם והנסכים.</b> שהם ראוים למזבח ואינם ראויים לאשים:
+<b>ר״ש אומר הזבח כשר והנסכים פסולים.</b> ר׳ שמעון סבירא ליה בנסכים של זבח כרבי יהושע, ובדם ובנסכים הבאים בפני עצמן כרבן גמליאל. ולא ממוקדה יליף, אלא מקרא דכתיב (שמות כ״ט:ל״ח) כל הנוגע במזבח יקדש, וכתיב בתריה וזה אשר תעשה על המזבח כבשים בני שנה תמימים שנים ליום עולה, אין המזבח מקדש אלא דומיא דעולה, מה עולה הבאה בגלל עצמה, אף כל הבאים בגלל עצמן, יצאו נסכים הבאים בגלל הזבח. הלכך בין שהזבח כשר והנסכים פסולים כגון שיצאו או נטמאו, בין שהזבח פסול והנסכים כשרים, דהואיל והן באים בגללו נפסלים עמו ובטלה תורת הקדש מהן:
+<b>ואפילו זה וזה פסולים הזבח לא ירד.</b> שהמזבח מקדשו:
+<b>והנסכים ירדו.</b> כיון שאין באים בגלל עצמן אינן דומיא דעולה ואין מזבח מקדשן. והלכה כר׳ יהושע:
+
+Mishnah 2
+
+<b>הלן.</b> בין דם בין אימורים שלנו לילה חוץ למזבח:
+<b>ר׳ יהודה אומר שנשחטה בלילה כו׳ אם עלתה תרד.</b> דכתיב זאת תורת העולה היא העולה, זאת היא העולה, הרי כאן שלשה מיעוטים, מיעט נשחטה בלילה ושנשפך דמה ושיצא דמה חוץ לקלעים, שאם עלתה תרד:
+<b>ר׳ שמעון אומר לא תרד.</b> דדריש זאת תורת העולה, תורה אחת לכל העולים שאם עלו לא ירדו. והלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>מכשיר בבעלי מומין.</b> דאם עלו לא ירדו. ודוקא בדוקין שבעין וכיוצא בהן הכשיר ר׳ עקיבא, הואיל והן כשרים לכתחילה בעופות. אבל במחוסר אבר דפסול בעופות, לא:
+<b>דוחה היה אבא את בעלי מומין.</b> שאם עלו דוחה היה אותן כלאחר יד ולא היה מורידן דרך בזיון בפרהסיא, ובהא פליג אתנא קמא דאמר ירדו. והלכה כרבי חנינא בן אנטיגנוס:
+
+Mishnah 4
+
+<b>כשם שאם עלו לא ירדו.</b> אכל הנך פסולין דתנן בהו לא ירדו קאי:
+<b>כך אם ירדו.</b> לאחר שעלו, לא יעלו עוד:
+<b>וכולן שעלו חיים בראש המזבח.</b> ר׳ עקיבא קאמר לה דמכשיר בבעלי מומין. ומודה שאם עלו חיים בראש המזבח ירדו, שאין המזבח מקדש בעלי מומין חיים:
+<b>עולה שעלתה חיה לראש המזבח תרד.</b> בעולה כשרה מיירי, ודברי הכל. ולא נקט לה אלא משום סיפא, ללמדך שראש המזבח מקום ראוי להפשט ונתוח היכא דעבר ושחטה בראש המזבח:
+
+Mishnah 5
+
+<b>ואלו אם עלו ירדו.</b> ואפילו הן כשרים וטהורים. משום דלא שייך בהו מזבח כלל:
+<b>בשר קדשי קדשים כו׳.</b> דלאכילה קיימי ולא למזבח:
+<b>והקטורת.</b> לא ראויה היא למזבח החיצון:
+<b>הצמר שבראשי כבשים.</b> גרסינן. ורישא דבבא אחריתא היא, ובהדי עצמות וגידין קתני לה ומשפט אחד להם. הצמר שבראשי כבשים, של עולה. שהראש אינו בכלל הפשט וקרב עם עורו, והכי אמרינן בשחיטת חולין [כ״ז ע״ב]. מנין לרבות את הראש שכבר הותז בשחיטה שאע״פ שאינו בכלל הפשט ישנו בכלל הקטרה, תלמוד לומר את הראש. ויש צמר בגובה ראשו של כבש אצל ערפו, וכן השער שבזקן התישים בזמן שהן מחוברים, כולן עולים:
+
+Mishnah 6
+
+<b>וכולם.</b> בין פסולים שעלו דתנן בהו לא ירדו, בין עצמות וגידין שהעלן מחוברים ואכלתם האש:
+<b>ופקעו מעל המזבח. לארץ.</b> אסקלטי״ר בלע״ז:
+<b>לא יחזיר.</b> אין צריך להחזיר:
+<b>וכן גחלת שפקעה.</b> אין צריך להחזיר:
+<b>אברים שפקעו כו׳.</b> אי דאית בהו ממש, שבשרם ניכר, אפילו לאחר חצות נמי יחזיר, דלא הוי עיכול. ואי דלית בהו ממש, שנשרפו׳ כולן ונעשו גחלת, אפילו קודם חצות לא יחזיר. אלא הכא במאי עסקינן כגון שנתקשו מחמת האש ששלטה בכולן ונשרפו ולא נעשו פחם אבל כעצים יבשים הם מתוכם:
+<b>קודם לחצות ולאחר חצות.</b> ילפינן מקרא דכתיב כל הלילה עד הבוקר, ממשמע שנאמר כל הלילה איני יודע שעד הבוקר, אלא תן בוקר לבוקרו של לילה, שאין צריכין להיות עוד על המוקד, ואיזה בוקר נוסף על בוקרו של לילה שאין צריכין להיות עוד על המוקד, זה חצות. דבוקר של לילה הוא עמוד השחר:
+<b>ומועלין בהן.</b> דאכתי בני מזבח נינהו:
+<b>ואין מועלין בהן.</b> דכיון דהוו מעוכלים הוו להו דבר שנעשית מצותו ואין מועלים בו:
+
+Mishnah 7
+
+<b>הכבש מקדש.</b> דכתיב (שמות מ׳:ט׳) ומשחת את המזבח וגו׳, את, לרבות את הכבש:
+<b>הכלים מקדשים.</b> דבכלים נמי כתיב (שם ל׳) כל הנוגע בהם יקדש:
+<b>כלי הלח.</b> קערות ומזרקות לדם וליין ולשמן:
+<b>מדות היבש.</b> שתי מדות של יבש היו שם, עשרון, וחצי עשרון:
+<b>שהיו עושין והן שלימים.</b> שהיו עושים כשהן שלימים. ומיהו כל כלי שרת שנקבו או שנשברו אין מתקנין שבריהן אלא עושים אותן חדשים. וכן סכין שנפגם אין משחיזין אותו להסיר הפגם. ובגדי כהונה שנתלכלכו אין מכבסין אותן אלא עושים חדשים ומניחין אלו לצורך פתילות של מנורה ושמחת בית השואבה. וכל כך למה, לפי שאין עניות במקום עשירות. ומזבח שנפגם פסול. וכל פגימה הפוסלת בסכין של שחיטה, פוסלת במזבח. וכל זמן שהמזבח פגום כל קדשים הנשחטין בעזרה כולם פסולין, דכתיב (שם כ) וזבחת עליו את עולותיך ואת שלמיך, וא״א לומר מקרא כמשמעו שהרי שחיטת קדשים בעזרה היא ולא על המזבח, אלא עליו, כלומר כל זמן שהוא שלם אתה זובח ואין אתה זובח כשהוא פגום. וכל קדשים הנמצאים בעזרה בשעה שהמזבח פגום אע״פ שנשחטו בכשרות, כולם פסולים. ואפילד שירי מנחית אינם נאכלים, דכתיב (ויקרא י׳) ואכלוה מצות אצל המזבח, מפי השמועה למדו בזמן שהמזבח שלם ולא בזמן שהוא פגום:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>כל התדיר מחבירו קודם את חבירו.</b> דכתיב מלבד עולת הבוקר אשר לעולת התמיד. מכדי כתיב מלבד עולת הבוקר, העשויה כבר משמע, מינה שמעינן דתמידין קודמין למוספין, אשר לעולת התמיד למה לי, פשיטא דעולת הבוקר עולת התמיד היא, אלא תלה לך טעם הקדמתה בתדירות כדי שתלמוד לשאר תדירין שיקדימו. דמשום היא גופה לא הוה צריך לפרושי:
+
+Mishnah 2
+
+<b>דם חטאת קודם לדם עולה.</b> אם שניהם שחוטין ועומדין ליזרק:
+<b>שהוא מרצה.</b> מכפר על חייבי כריתות שצריכים ריצוי גדול:
+<b>אברי עולה קודמין.</b> בהקטרתן:
+<b>לאימורי חטאת.</b> אם נזרקו דמי שניהם:
+<b>מפני שהן כליל.</b> וצד ריבוי הוא זה למזבח:
+<b>על ארבע קרנות.</b> ואשם שתי מתנות שהן ארבע ולא על הקרנות:
+<b>ועל היסוד.</b> שפיכת שיירים. ובאשם לא מצינו שנאמר בו:
+<b>מתן ארבע.</b> שתי מתנות שהן ארבע, ובכור אינו טעון אלא מתנה אחת ואינו טעון סמיכה ונסכים ולא תנופת חזה ושוק:
+
+Mishnah 3
+
+<b>ונאכל לכהנים.</b> והמעשר אין לכהנים חלק בו אלא כולו נאכל לבעלים:
+<b>מפני שהוא מין זבח.</b> זביחת סכין. ועוף במליקה. וזבחים חשיבי:
+<b>ויש בו קדשי קדשים.</b> ואע״ג דקרבן עוף כולו קדשי קדשים, או חטאת או עולה, זבחים יש להן לחלק גבוה שני דברים, דמו ואמוריו, משא״כ לחטאת העוף שאין למזבח אלא דמה, וכיון דקדמה לחטאת העוף כל שכן לעולת העוף, דהא חטאת העוף קודמת לעולת העוף כדמפרש ואזיל:
+
+Mishnah 4
+
+<b>שהן מיני דמים.</b> ומיני דמים כפרתן מרובה:
+<b>חטאת העוף קודמת לעולת העוף.</b> דכתיב (ויקרא ה׳:ח׳) והקריב את אשר לחטאת ראשונה, בנה בנין אב לכל החטאות שקודמות לעולה בין בבהמה בין בעוף:
+<b>וכן להקדשה.</b> כשהוא מפריש קנו, דהיינו שתי תורים או שני בני יונה, קורא שם לחטאת תחלה:
+
+Mishnah 5
+
+<b>קודמות לאשמות.</b> אם היה מחוייב חטאת ואשם ומביאן, חטאת קודמת. כדתנן שדמה נתן על ארבע קרנות ועל היסוד:
+<b>מפני שהוא בא להכשיר.</b> את המצורע לקדשים ולביאת מקדש. הלכך חשיבותא הוא לגביה, שהטהרה תלויה בו:
+<b>ובאים בכסף שקלים.</b> דכתיב (ויקרא ה׳:ט״ו) בערכך כסף שקלים, באשם מעילות, ואתי אשם תלוי ואשם גזילות בגזירה שוה בערכך בערכך, ואשם שפחה חרופה גמר באיל איל:
+<b>חוץ מאשם נזיר ואשם מצורע.</b> דכתיב בהו (במדבר ו׳:י״ב) כבש בן שנתו. ומדאיל בן שתי שנים בשתי סלעים, כבש בן שנה לאו בשתי סלעים הוא:
+
+Mishnah 6
+
+<b>כך הם קודמים לאכילה.</b> אכולהו דבני אכילה קאי, כגון חטאת לאשם, ואשם לתודה, ותודה לשלמים:
+<b>שלמים.</b> של קרבן אמש:
+<b>וחכמים אומרים כו׳.</b> והלכה כחכמים. ותדיר ומקודש, כגון דם עולת תמיד ודם חטאת עומדים, זה תדיר וזה מקודש ממנו, דהא אמרן דם חטאת קודם לדם עולה מפני שהוא מרצה. הא מלתא מיבעיא בגמרא ולא אפשיטא. ונראה דתדיר קודם:
+
+Mishnah 7
+
+<b>ובכולן.</b> בכל הנאכלים:
+<b>רשאים הכהנים לשנות באכילתן.</b> כגון לאכלן צלויין מבושלין ושלוקין. דבמתנות כהונה כתיב (שם י״ח) לך נתתים למשחה, לגדולה, כדרך שהמלכים אוכלים צלי שלוק ומבושל ובמטעמים ותבלין:
+<b>שלא יביא את התרומה לידי פסול.</b> לפי שהתבלין שבלעו טעם הקדשים אם יבואו לידי נותר הרי הן באזהרה משום טעם הקדשים שבלוע בהן:
+
+Mishnah 8
+
+<b>שהוא מתחלק.</b> לאכילת כהנים:
+<b>מותר רקיקי מנחת ישראל.</b> מנחת מאפה שבאה חלות ורקיקין. חלות בוללן, ורקיקין מושחן. ואמר ר׳ שמעון במסכת מנחות [דף ע״ה] מרשחן במין כ״י [כ״ך יונית], דשאר השמן נאכל לכהנים. 
+<b>מותר רקיקי מנחת כהנים.</b> דמנחת כהנים כולה כליל, השמן שצף על גבה ונותר שאינו נבלע בה, שורפים אותו בפני עצמו:
+<b>ומותר מנחת כהן המשיח.</b> לפי ששמנה מרובה, שלשה לוגין לעשרון, ומתוך שהיא אפויה תחלה אין שמנה נבלע בפתיתיה וצריך להקטיר המותר בפני עצמו:
+<b>שאין מתנדבים שמן.</b> לפיכך לא יעלה על דעתך שיהא השמן המתחלק או הנקטר נדבה:
+<b>ר׳ טרפון אומר מתנדבים שמן.</b> בפני עצמו. ואין פחות מלוג. ונשרף בפני עצמו. והלכה כר׳ טרפון. וכן הלכה שמתנדבים יין בפני עצמו ואין מתנדבים פחות משלשה לוגין, וזורקין אותו על גבי האשים ונשרף שם. ואע״ג דהוא מכבה אש המערכה ורחמנא אמר לא תכבה, הואיל ואינו מתכוין לכבות שרי, דכרבי שמעון קיימא לן דדבר שאינו מתכוין מותר. ולא הוי פסיק רישיה. דאפשר שתהיה האש גדולה וחזקה ותנצח את היין ולא יכבנה:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>דם חטאת.</b> טעון כבוס. כדכתיב (ויקרא ז׳) ואשר יזה מדמה וגו׳ תכבס במקום קדוש:
+<b>שנאמר במקום קדוש תאכל.</b> ובההוא ענינא כתיב:
+<b>ואחד הפנימית.</b> שדמן טעון הזיה בפנים שאינן נאכלות:
+<b>שנאמר תורת החטאת.</b> ברישא דההוא ענינא כתיב:
+<b>תורה אחת לכל החטאות.</b> ודוקא חטאת בהמה. אבל דם חטאת העוף אינו טעון כבוס, דבההוא ענינא תשחט החטאת כתיב, פרט לחטאת העוף שאינה נשחטת:
+
+Mishnah 2
+
+<b>אין דמה טעון כבוס.</b> דכתיב אשר יזה מדמה, מדם כשרה ולא מדם פסולה:
+<b>שעת הכושר.</b> לזריקה:
+<b>שלנה.</b> שלן דמה:
+<b>ושקבלו פסולין.</b> גרסינן. ולא גרסינן ושזרקו, דהא אפילו חטאת כשרה שניתז דמה על גבי הבגד לאחר זריקת הדם אינו טעון כיבוס, כדאמרינן אשר יזה פרט לזה שכבר הוזה:
+
+Mishnah 3
+
+<b>נתז מן הצואר.</b> של בהמה על הבגד, אינו טעון כבוס. דכתיב אשר יזה, לא אמרתי אלא בראוי להזאה:
+<b>מן הקרן.</b> של מזבח:
+<b>ומן היסוד.</b> מן השיריים הראויים לישפך על היסוד, ואע״פ שלא נשפכו עדיין. דמאחר שניתן מתן דמה אין שיריים טעונים כבוס, דכתיב אשר יזה, פרט לזה שכבר הוזה מדמה:
+<b>אלא הדם שנתקבל בכלי.</b> מה טעם קאמר, מה טעם נשפך על הרצפה ואספו אין טעון כבוס, לפי שאין טעון כבוס אלא הדם שנתקבל בכלי:
+<b>וראוי להזאה.</b> למעוטי קבל פחות מכדי הזאה בכלי זה ופחות מכדי הזאה בכלי זה ואח״כ ערבן, דלא קדשי ואין טעונין כבוס:
+<b>עד שלא הופשט אין טעון כבוס.</b> דכתיב על הבגד, מה בגד הראוי לקבל טומאה, דאין לך בגד קטן ששמו בגד שאינו ראוי לקבל טומאה אם חשב עליו לכלי כמות שהוא, אף כל הראוי לקבל טומאה, ועד שלא הופשט אינו ראוי לקבל טומאה, ומשהופשט הוי ראוי לקבל טומאה אם חשב עליו לעשות אותו מכסה למרכבה או לכסות בו את המטה ואינו צריך קיצוע:
+<b>אף משהופשט.</b> כל זמן שלא נתקן להיות כלי:
+<b>אין טעון כבוס.</b> דבעינן דבר המקבל טומאה שאין מחוסר אפילו מחשבה:
+<b>אלא מקום הדם.</b> ולא כל הבגד:
+<b>וראוי לקבל טומאה.</b> ואע״פ שמחוסר מחשבה. ובלבד שלא יהא מחוסר מלאכה. וסתמא כר׳ יהודה, וכן הלכה:
+<b>וראוי לכבוס.</b> למעוטי כלי עץ. דאע״ג דמקבל טומאה הוא אינו ראוי לכבוס, דבר גרידה הוא ולא בר כבוס:
+
+Mishnah 4
+
+<b>במקום קדוש.</b> בעזרה:
+<b>ושבירת כלי חרס במקום קדוש.</b> דבתר דכתיב תכבס במקום קדוש, כתיב וכלי חרס אשר תבושל בו ישבר, אתקש שבירת כלי חרס לכבוס, מה כבוס במקום קדוש אף שבירת כלי חרס במקום קדוש:
+<b>זה חומר.</b> אכבוס קאי:
+
+Mishnah 5
+
+<b>בגד.</b> שנתז עליו דם חטאת ויצא חוץ לקלעים:
+<b>נטמא חוץ לקלעים.</b> לאחר שיצא. ואי אפשר להכניס טומאה לעזרה:
+<b>קורעו.</b> ברובו. וטהור מטומאה:
+<b>ונכנס ומכבסו במקום קדוש.</b> ואע״ג דבגד שנטמא וקרעו ברובו עדיין הוא בטומאתו מדרבנן עד שלא ישאר בחבורו כדי רוחב סודר, הכא שרי להכניסו לעזרה כדי לקיים בו מצות כבוס, כיון דמדאורייתא כשנקרע רובו טהור:
+<b>נוקבו.</b> לטהרו מטומאתו. ודוקא נקב כשיעור שורש קטן דבזה טהר מטומאתו ועדיין כלי הוא ומקיים בו מצות, שבירה במקדש, אבל אם ניקב נקב גדול, דיצא מתורת כלי, שוב אינו נכנס, ושוברו, דרחמנא אמר וכלי חרס אשר תבושל בו ישבר, בשעת שבירה יהיה כלי, והאי בשעת שבירה לא הוי כלי:
+
+Mishnah 6
+
+<b>פוחתו.</b> דכלי מתכות אינו טהור מטומאתו בנקב כל שהוא אלא בנקב גדול. ומיהו אחר שפחתו. מקיש עליו בקורנס ומחברו כדי שיחזור שם כלי עליו. דבשעת מריקה צריך שיהיה כלי:
+
+Mishnah 7
+
+<b>ואחד שעירה לתוכו רותח.</b> מדכתיב (ויקרא ו כא) וכלי חרס אשר תבושל בו ישבר. דסמך ישבר אצל בו, ולא כתיב ואם בכלי חרש תבושל ישבר, למדרש, אם נבלע בו מכל מקום ישבר:
+<b>קדשים קלים אינן טעונים מריקה ושטיפה.</b> מודה ר׳ שמעון דבעו הגעלה ברותחין, שהרי הטעם הבלוע נעשה נותר ופולטו לאחר זמן בהיתר אם לא יגעילנו. ומתורת מריקה ושטיפה הוא דממעט ר׳ שמעון לקדשים קלים, דמריקה ושטיפה דקדשי קדשים צריך שיהיה במים ולא ביין ולא במזוג, ואם בשל במקצת כלי טעון מריקה ושטיפה כל הכלי, וצריכים מריקה בחמין ושטיפה בצונן. ואילו קדשים קלים לר׳ שמעון מגעילן אפילו ביין ואפילו במזוג רותחים, דלא קפדינא אלא להגעיל איסור הנבלע, ואין צריך להגעיל אלא מקום הבשול בלבד, ואחר ההגעלה אין צריך שטיפה בצונן, דכל הנך גזירת הכתוב נינהו בחטאת ובקדשי קדשים, ולא בקדשים קלים. ואין הלכה כר׳ שמעון. דדוקא תרומה ממעטינן מכל הני דאמרן דכתיב יאכל אותה, ותניא, אותה פרט לתרומה שאין לה תורת מריקה ושטיפה כקדשים. אבל קדשים קלים שוין הן לקדשי קדשים לכל תורת מריקה ושטיפה. ובפירוש מריקה ושטיפה נחלקו תנאים בברייתא, יש שאומר מריקה הגעלה בחמין ושטיפה בצונן. ויש מי שאומר מריקה ושטיפה שתיהן בצונן לבתר הגעלה, כדתנן לקמן בסמוך, אלא שמריקה כמריקת הכוס ושטיפה כשטיפת הכוס, שזה מבחוץ וזה מבפנים, כלומר שטיפה מבחוץ ומריקה מבפנים. והלכה כדברי האומר מריקה בחמין ושטיפה בצונן:
+<b>יבשל בו [את] כל הרגל.</b> בלא מריקה ושטיפה, ולבסוף ימרוק וישטוף. לפי שכל יום נעשה גיעול לחבירו, דמתוך ששלמים מרובים ברגל אין בלוע שלהן נעשה נותר, שהרי זמן שלמים לשני ימים, וכי מבשל ביה שלמים האידנא והדר מבשל ביה שלמים למחר משלמים שנשחטו ביום המחרת, פולט מה שבלע אתמול ובולע מן האחרונות, נמצא שאינו בא לידי נותר:
+<b>וחכמים אומרים עד זמן אכילה.</b> שלא יהא בין סוף הבשול לתחלת מריקה ושטיפה אלא זמן אכילה בלבד ולא יותר מזה. דכתיב ומורק ושוטף, וכתיב כל זכר בכהנים יאכל אותה, ולמה סמכן הכתוב, לומר לך שממתין זמן אכילה בלבד והדר עביד ליה מריקה ושטיפה בו ביום מיד. והלכה כחכמים:
+<b>האסכלה.</b> גראדיל״א בלע״ז. והיא עשויה כעין שבכה וצולין עליו צלי:
+<b>מגעילן.</b> בחמין:
+
+Mishnah 8
+
+<b>הרי הקלים נאכלין כחמורים ואינן טעונין מריקה.</b> מתניתין חסורי מחסרא והכי קתני, אם יש בהן בנותן טעם הרי קלים נאכלים כחמורים לפנים מן הקלעים ליום ולילה וטעונים מריקה ושטיפה ופוסלים במגע. אין בהן בנותן טעם אין הקלים נאכלים כחמורים ואין בהן מריקה ושטיפה ואין פוסלים במגע. ומתניתין ר׳ שמעון היא דאמר קדשים קלים אין טעונין מריקה ושטיפה, הלכך כשלא נתנו טעם קדשי קדשים בקדשים קלים אין טעונים מריקה ושטיפה:
+<b>רקיק.</b> פסול, שנגע ברקיק כשר, ובלע הכשר מן הפסול:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>טבול יום.</b> שטבל ועלה ולא העריב שמשו:
+<b>ומחוסר כפורים.</b> כגון זב ומצורע ויולדת שטבלו והעריב שמשן ולא הביאו כפרתן:
+<b>אינן חולקים בקדשים.</b> הואיל ואין ראויין לאכילה אין חולקים לאכול לערב כשיטהרו, דכתיב (ויקרא ו׳:י״ט) הכהן המחטא אותה יאכלנה, כהן הראוי לחטוי חולק, שאינו ראוי לחטוי אינו חולק. ואי אפשר לומר כהן שאינו ראוי לחטוי בשעת הקרבה אינו אוכל, דהא איכא קטן דאינו ראוי לחטוי ואוכל, אלא על כרחך יאכלנה דאמר קרא יחלוק בה כדי לאכול ממנה קאמר, ומדאפקה קרא לחלוקה בלשון אכילה, שמע מינה דכהן הראוי לאכילה חולק, שאין ראוי לאכילה אינו חולק. הלכך בעלי מומין חולקין, שאע״פ שאין ראויין לחטוי, ראויין הן לאכילה, כדכתיב (שם כ״א) ומן הקדשים יאכל:
+<b>אונן נוגע.</b> והוא שטבל ולא הסיח דעתו מן הטבילה כל זמן שהוא אונן. שאם הסיח דעתו ונגע, אפילו לאחר שטבל פסל:
+<b>וכל שאינו ראוי לעבודה אינו חולק בבשר.</b> חוץ מבעלי מומין שאע״פ שאינן ראויין לעבודה חולקים בבשר, דרבינהו קרא בהדיא, דכתיב (שם) לחם אלהיו מקדשי הקדשים וגו׳, וכתיב (שם ו׳) כל זכר בבני אהרן יאכלנה, לרבות בעלי מומין למחלוקת, אי לאכילה הרי כבר אמור ומן הקדשים יאכל:
+<b>וטהור בשעת הקטר חלבים.</b> שהוא כל הלילה. כגון שטבל וטהר בהערב שמש:
+<b>אינו חולק.</b> שאין הכהן חולק בקדשים עד שיהא טהור משעת זריקת דמים עד שעת הקטר חלבים, ואם נטמא בין כך ובין כך אינו חולק:
+
+Mishnah 2
+
+<b>כל שלא זכה המזבח בבשרה.</b> כגון שאירע בה פסול קודם זריקה, דלא היתה לה שעת היתר למזבח:
+<b>עורה לכהנים.</b> הואיל וזכה המזבח בבשרה שהרי כשרה היא:
+<b>ואחד עולת אשה.</b> דכתיב והכהן המקריב את עולת איש, אין לי אלא עולת איש, עולת נשים ועבדים מנין, ת״ל עור העולה, ריבה. אם כן למה נאמר עולת איש, פרט למתפיס עולתו לבדק הבית שהעור קדוש:
+
+Mishnah 3
+
+<b>עורות קדשים קלים לבעלים.</b> דכתיב עור העולה וגו׳, מה עולה קדשי קדשים אף כל קדשי קדשים:
+<b>עורות קדשי קדשים.</b> חטאות ואשמות לכהנים כדמפרש טעמא ואזיל:
+<b>אין המזבח מוכיח.</b> כלומר, אין לך לומר מזבח יוכיח שזכה בבשר העולה ולא זכה בעור, ואף אתה אל תתמה בקדשי קדשים שאע״פ שזכו כהנים בבשרן לא יזכו בעורן. אין זו הוכחה, שאין למזבח עור בכל מקום. אבל בכהנים מצינו שזכו בעור העולה, וקל וחומר שיזכו בעורות קדשי קדשים:
+
+Mishnah 4
+
+<b>אין עורותיהן לכהנים.</b> אלא נשרפים עם עורן:
+<b>לא ראיתי עור יוצא לבית השריפה.</b> לאחר שהופשט אם נמצאת טריפה, אע״פ שפסול זה היה בו קודם הפשט, הואיל ולא ניכר עד לאחר הפשט:
+<b>שהמפשיט את הבכור ונמצא טריפה.</b> הא קמשמע לן ר׳ עקיבא דאפילו בכור בעל מום הנשחט במדינה על מומו, ולא התירו הכתוב אלא באכילה כדכתיב בשעריך תאכלנו, אבל אם מת עורו אסור וטעון קבורה, ואשמועינן ר״ע דהיכא דלא הוכר טריפתו עד לאחר הפשטו, שרייה שחיטתו והפשטו לעורו, כאילו נזרק דמו במקדש:
+<b>יאותו הכהנים בעורו.</b> ואינו נשרף:
+<b>אין לא ראינו ראיה.</b> שמא לא אירע בימיו שימצא טריפה לאחר הפשט, ואם אירע ושרפוהו הוא לא ראה:
+<b>אלא יצא לבית השריפה.</b> הואיל וקודם הפשט בא. והלכה כר׳ עקיבא בבכור בעל מום כשהתירו מומחה. אבל לא התירו מומחה, לא. והלכה כחכמים בבכור תמים, דבשר בקבורה והעור בשריפה:
+
+Mishnah 5
+
+<b>פרים הנשרפין.</b> פר כהן משיח, ופר העלם דבר של צבור, ופר של יום הכיפורים:
+<b>ושעירים הנשרפים.</b> שעיר יום הכיפורים ושעירי עבודה זרה:
+<b>נשרפין בבית הדשן.</b> חוץ לשלש מחנות. ובבית עולמים, חוץ לירושלים. דכתיב בהו אל מחוץ למחנה, כלומר חוץ לשלש מחנות:
+<b>מטמאין בגדים.</b> לעסוקים בהם. כדכתיב (ויקרא ט״ז:כ״ו) והשורף אותם יכבס בגדיו. וכל מקום שנאמר יכבס בגדיו, לא בלבד הבגדים שהוא לבוש טעונין כבוס, אלא כל בגד שהוא נוגע בו בעודו מחובר לטמא, נטמא וטעון כבוס:
+<b>שלא כמצותן.</b> כגון שנפסלו וטעונין שריפה כשאר פסולי המוקדשים:
+<b>בבית הבירה.</b> פעמים בעזרה ופעמים בהר הבית. כיצד, אירע בהן פסול קודם יציאתן מן העזרה בין קודם זריקה בין לאחר זריקה, נשרפין בבית הדשן הגדול שבעזרה. אירע בהן פסול אחר יציאתן מן העזרה, נשרפין בבית הדשן שבהר הבית, והוא בית המקדש:
+
+Mishnah 6
+
+<b>היו סובלין אותן.</b> את הנשרפים כמצותן, היו נושאין אותן במוטות להוציאן לבית שריפתן:
+<b>הראשונים.</b> בני אדם הנושאים במוט. אותן שבראש האחד יוצאים ראשונים, והאחרונים שבראש השני לא יצאו:
+<b>ניתך הבשר.</b> נגמרה שריפתן אין המסייע שוב בהן מטמא בגדים. אבל מקמי הכי כל המסייעין בשעת שריפה מטמאים בגדים, דכתיב והשורף אותם יכבס בגדיו, בשעת שריפה. יכול המסייע לאחר שנעשו אפר מטמא בגדים, תלמוד לומר אותם, אותם מטמא בגדים, נעשו אפר אינו מטמא בגדים. ופרים הנשרפים ושעירים הנשרפים עצמן אין מטמאין אדם ובגדים שנוגעים בהם, אלא המתעסק בשריפתן טמא מגזירת הכתוב. לדברי רבנן משיצאו הסובלים במוטות, ולדברי ר׳ שמעון משיוצת האור ברובן. ואין הלכה כר״ש:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>השוחט.</b> קדשים בחוץ והעלן בחוץ. בהעלם אחד. חייב על השחיטה וחייב על ההעלאה. שהן שני גופי עבירה, דתרוייהו כתיבי אשר ישחט ואשר יעלה:
+<b>כיון שהוציאו פסלו.</b> ואפילו הכי חייב, והוא הדין לשוחט בחוץ ומעלה בחוץ. ור׳ יוסי הגלילי אמר לך, מה לשוחט בפנים ומעלה בחוץ שכן היתה לו שעת הכושר, תאמר לשוחט בחוץ ומעלה בחוץ שלא היתה לו שעת הכושר. ואין הלכה כר׳ יוסי הגלילי:
+
+Mishnah 2
+
+<b>הטמא שאכל כו׳.</b> משום דפליגי ר׳ יוסי הגלילי ורבנן בתרוייהו ודמו הנך תרתי פלוגתא אהדדי, תנינהו גבי הדדי:
+<b>רבי יוסי הגלילי אומר וכו׳.</b> כשנטמא הגוף ואחר כך נטמא הבשר כולי עלמא לא פליגי דחייב כרת. כי פליגי, שנטמא הבשר ואחר כך נטמא הגוף, רבנן אית להו איסור כולל, דמתוך שחל עליו איסור טומאת הגוף לאסרו בבשר טהור שהיה מותר בו מתחלה, חל נמי אף על הבשר טמא ואע״פ שהיה אסור ועומד, כדי שיתחייב עליו אף משום טומאת הגוף. ור׳ יוסי הגלילי לית ליה איסור חל על איסור באיסור כולל ואין איסור של טומאת הגוף חל על איסור של טומאת בשר. ואין הלכה כר׳ יוסי הגלילי:
+<b>וטהור שאכל טמא פטור.</b> מן הכרת. וסופג את הארבעים משום (ויקרא ז׳:י״ט) והבשר אשר יגע בכל טמא לא יאכל:
+<b>שאינו חייב אלא על טומאת הגוף.</b> כדכתיב (שם) וטומאתו עליו ונכרתה, בטומאת הגוף הכתוב מדבר:
+
+Mishnah 3
+
+<b>שהשוחט להדיוט כו׳.</b> השוחט קדשים בחוץ לאכילת הדיוט חייב:
+<b>המעלה בחוץ.</b> לצורך הדיוט, פטור משום העלאת חוץ. דגבי שחיטה כתיב דם יחשב לאיש, אפילו השוחט לאיש. וגבי העלאה כתיב לעשות אותו לה׳, אינו חייב כשמעלהו בחוץ עד שיכוין בו לה׳:
+<b>ושחטו פטורים.</b> דכתיב (שם י״ז) דם יחשב לאיש ההוא, אחד ולא שנים:
+<b>והעלוהו חייבין.</b> דכתיב (שם) איש איש וגו׳ אשר יעלה כו׳, שאין תלמוד לומר איש איש, אלא לרבות שנים שאחזו באבר והעלוהו, שהן חייבין:
+<b>העלה.</b> ונודע לו:
+<b>וחזר והעלה.</b> מאותה בהמה עצמה, חייב על כל אחת ואחת:
+<b>עד שיעלה לראש המזבח.</b> דכתיב (בראשית ח׳) ויבן נח מזבח לה׳. אלמא אפילו במת יחיד שהיא בחוץ אינה העלאה בלא מזבח:
+<b>אפילו העלה על הסלע.</b> דכתיב (ויקרא י״ז) וזרק הכהן את הדם על מזבח ה׳ פתח אהל מועד, ולא מזבח בבמת יחיד. ובפרשת המעלה בחוץ כתיב. והלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>שהיה פסולן בקדש.</b> כגון הלן והיוצא והנשחט חוץ לזמנו וחוץ למקומו, הואיל ובפנים אם עלו לא ירדו, מתקבל בפנים קרינן ביה וחייבין עליהן בחוץ, דכתיב (שם) לעשות אותו לה׳, כל הנעשה לה׳ חייבין עליו בחוץ, וכל שאינו נעשה לה׳ אין חייבין עליו בחוץ:
+<b>המעלה כזית מן העולה ומאימורין.</b> חצי זית מזה וחצי זית מזה:
+<b>חייב.</b> דכולה כליל:
+<b>הלבונה.</b> של מנחת נדבה:
+<b>והקטורת.</b> של כל יום פרס שחרית ופרס בין הערבים:
+<b>ומנחת כהנים.</b> שהיא כליל וראויה להעלאה כקומץ של מנחת ישראל. אבל שיירי מנחת ישראל אינו חייב על העלאתן בחוץ:
+<b>מנחת כהן משיח.</b> עשירית האיפה שהוא מביא בכל יום:
+<b>כזית.</b> דהיינו שיעור הקטרה:
+<b>עד שיקריב את כולן.</b> דקסבר כל המתירין מפסלי בחסרון, וכל זמן שלא קרבו כולן לא הויא הקטרה לצאת בעלים ידי חובתן. ולרבנן הני נמי הוי הקטרתן בכזית, היכא דכולו קיים ולא חסרו קודם הקטרה:
+<b>ושייר מהן וכו׳ חייב.</b> שהרי בזה נגמרה הקטרה:
+<b>וכולן שחסרו כל שהן.</b> קודם הקטרה על ידי איבוד או שריפה, נפסלו בחסרונן, דכתיב (ויקרא ב׳:ג׳) והנותרת מן המנחה, פרט לשחסרה היא או שחסר קומצה קודם הקטרה:
+
+Mishnah 5
+
+<b>המקריב קדשים ואימוריהן.</b> שהקריב הבשר והאימורים מחוברים בו, חייב משום אימורים. ולא אמרינן הרי בשר חוצץ בין האימורין לאש ודכוותה בפנים לאו העלאה היא דרחמנא אמר (שם א׳) על העצים אשר על האש, והמעלן בחוץ נמי לא יהא חייב. לא אמרינן הכי לפי שמין במינו אינו חוצץ:
+<b>מנחה שלא נקמצה.</b> אינה ראויה לפנים. הלכך המקריבה בחוץ פטור:
+<b>קמצה וחזר קומצה לתוכה.</b> והקריבה בחוץ חייב. שכיוצא בה בפנים כשרה כדתנן בהקומץ נתערב קומצה בשיריה לא יקטיר ואם הקטיר כשרה:
+
+Mishnah 6
+
+<b>הקומץ והלבונה.</b> של מנחת נדבה. שניהם מתירים את שיריה לאכילה הלכך רבי אלעזר פוטר דבעי הקטרת כל המתיר:
+<b>אחד בפנים.</b> תחלה ואחר כך השני בחוץ חייב. שזה גמר ובו הכל תלוי:
+<b>שני בזיכי לבונה.</b> מתירים לחם הפנים:
+<b>מי החג.</b> שנתמלאו לשם ניסוך המים בחג הסכות, אם ניסך אותן בחוץ חייב דסבר ניסוך המים בחג דאורייתא היא הלכך מחייב עלה בחוץ ואין הלכה כר״א בכולה מתניתין ונסוך המים בחג לאו דאורייתא היא אלא הלכה למשה מסיני:
+<b>שירי הדם שהקריבן בחוץ חייב.</b> בשירי דמים הפנימים מיירי וסבר דשירי הדם מעכבים בהם הילכך עבודה היא להתחייב עליה בחוץ אבל בשירי הדם של מזבח החיצון מודה ר׳ נחמיה שאינם אלא למצוה ולא לעכב, הילכך הזורקן בחוץ ודאי פטור. ואין הלכה כרבי נחמיה:
+
+Mishnah 7
+
+<b>מלק בחוץ.</b> נבלה היא שאין מליקה אלא בפנים לכך פטור על העלאתו בחוץ. וא״ת והלא כל הנעלים בחוץ נפסלו ביציאתן, וכן השוחט בחוץ פסול הוא וחייבין על העלאתו התם רחמנא רבייה אבל לענין שאר פסולים מתקבלים בפנים בעינן:
+<b>שחט בחוץ והעלה בחוץ חייב.</b> אף על העלאה. דכל שמתחייב על שחיטתו בחוץ אם חזר והעלן הוא או אחר, חייב:
+<b>נמצא דרך הכשרו בפנים.</b> בגמרא קאמר, תני דרך חיובו בפנים פטורו בחוץ, ודרך חיובו בחוץ פטורו בפנים. כגון שחט העוף בפנים והעלה בחוץ פטור. שחט בחוץ והעלה בחוץ חייב. מלק בפנים והעלה בחוץ חייב. מלק בחוץ והעלה בחוץ פטור. נמצא, במקום שמתחייב על העלאתו אם נעשית העבודה הראשונה בפנים כגון במליקת פנים פטור על העלאתו אם נעשית המליקה בחוץ. ודרך שמתחייב על העלאה אם נעשית עבודה הראשונה בחוץ כגון בשחיטה, פטורו בפנים, אם נשחט בפנים והעלה בחוץ:
+<b>רבי שמעון אומר כו׳.</b> במלתיה דתנא קמא חסורי מחסרא והכי קתני, וכן השוחט בהמה בלילה בפנים והעלה בחוץ פטור, דאינה מתקבלת בפנים, דכתיב (ויקרא י״ט:ו׳) ביום זבחכם, ולא בלילה, ונמצא הזבח פסול ולפיכך אינו חייב על העלאתו. אבל אם שחט בלילה בחוץ והעלה בחוץ חייב, מפני שהשחיטה בחוץ בלילה כשרה היא לפיכך חייב שתים על השחיטה ועל ההעלאה. ופליג רבי שמעון בהא ואמר, כל שחייבין עליו בחוץ חייבין על כיוצא בו בפנים שהעלהו בחוץ. כלומר, כשם שהשוחט בחוץ בלילה והעלה בחוץ חייב, כך אם שחט בפנים בלילה והעלה בחוץ חייב על ההעלאה, חוץ מהשוחט עוף בפנים והעלהו בחוץ שהוא פטור אע״פ שאם שחט והעלה בחוץ חייב. ואין הלכה כר׳ שמעון:
+
+Mishnah 8
+
+<b>נתן בחוץ וחזר ונתן בפנים חייב.</b> מלתא דפשיטא היא, ומשום סיפא נקט לה, נתן בפנים וחזר ונתן בחוץ שאינו נותן בחוץ אלא שיירי הדם, חייב. ומתניתין כרבי נחמיה דסבר שיריים מעכבים. ואינה הלכה:
+<b>שניהן בחוץ חייב.</b> אחת. ואם היתה לו ידיעה בינתיים, חייב שתים:
+<b>אחד בפנים.</b> ואח״כ השני בחוץ, פטור. ואפילו לרבי נחמיה דסבר כוס אחד עושה את חבירו דחוי להיות נשפך לאמה, הלכך אפילו שיריים לא הוי:
+<b>והפנימי מכפר.</b> להכשיר הזבח. שהדם הנזרק תחלה בחוץ לא עשה המשויר כיוצא בו:
+<b>שתיהן בחוץ חייב.</b> על כל אחת ואחת. דבשעת שחיטה כל אחת היתה ראויה בפנים:
+<b>אחת בפנים.</b> והשניה אחר כן בחוץ, פטור. דהויא לה חטאת שנתכפרו בעליה, ולמיתה אזלה ואינה מתקבלת בפנים:
+<b>חייב על החיצונה.</b> דהא חזיא לפנים דאיזה מהן שירצה יקריבה:
+<b>כשם שדמה פוטר את בשרה.</b> מן המעילה, [דזריקת דם מוציאה בשר קודש קדשים מן המעילה דיהבה בה] שעת היתר לכהנים:
+<b>כך הוא פוטר את בשר חברתה.</b> ואע״פ שפסולה [ואשחט שניהם בפנים קאי]. ואשמועינן הכא דהיכא דמונחות שתיהן וקדם וזרק את דם האחת, פטר את חברתה מן המעילה משום חטאת שנתכפרו בעליה, דקיימא לן החטאות המתות לא נהנין ולא מועלין:
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>פרת חטאת.</b> פרה אדומה. שנאמר בה חטאת היא:
+<b>חוץ מגיתה.</b> מערכה של עצים מסודרין כמין גת היו עושים לה במקום ששוחטים אותה בהר המשחה כנגד פתחו של היכל. ואם שחטה חוץ למקום ההוא פסולה. אבל אינו חייב עליה משום שוחט קדשים בחוץ, דרחמנא פטריה מדכתיב ואל פתח אהל מועד לא הביאו, ומדקפיד קרא לענשו שלא הביאו, שמע מינה בעומד להביאו שם משתעי קרא:
+<b>כל שאינו ראוי לבוא.</b> כו׳ שאינו עתיד להקריב:
+
+Mishnah 2
+
+<b>בלא תעשה.</b> הואיל וראויין לבא לאחר זמן אין בהם כרת אלא לאו גרידא דלא תעשון ככל אשר אנחנו עושים פה היום (דברים י״ב:ח׳):
+<b>תורים שלא הגיע זמנן.</b> [כדתנן בחולין (כ״ב ע״ב) משיזהיבו כשרין ומקמי הכי פסולין] דתורים גדולים ולא קטנים בעינ, ז:
+<b>ובני יונה שעבר זמנן.</b> דבני יונה קטנים ולא גדולים, ופסולים מתחלת הציהוב ואילך:
+<b>בלא תעשה.</b> הואיל וראויין לאחר זמן יש בהן לא תעשה לשוחטן בחוץ:
+<b>אותו ואת בנו.</b> ששחט אחד מהן ובא להקריב השני בו ביום ואסור משום אותו ואת בנו לא תשחטו ביום אחד (ויקרא כ״ב:כ״ח):
+<b>ומחוסר זמן.</b> בין שהיא מחוסר זמן בגופו שלא היה שבעת ימים תחת אמו, בין שהבעלים מחוסרים זמן כדמפרש לקמן. וצריכא לאשמועינן פלוגתא דר׳ שמעון ורבנן בכולהו, דאי אשמועינן בבעלי מומין, בהא קאמרי רבנן משום דמאיסי, אבל תורים ובני יונה דלא מאיסי. אימא מודו ליה לר׳ שמעון. ואי אשמועינן תורים ובני יונה, משום דלא חזו ואידחו, אבל בעלי מומין דחזו ואידחו אימא מודה להו ר׳ שמעון לרבנן. ואי תנא הני תרתי, משום דפסולא דגופא, אבל אותו ואת בנו דפסולא מעלמא קאתי להו אימא מודו ליה רבנן לר׳ שמעון, צריכא. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>הזב והזבה.</b> שהקריבו בחוץ, בתוך ימי ספרן:
+<b>והיולדת.</b> שהקריבה בתוך מלאת:
+<b>פטורין.</b> שאין מתקבלין לא לחובה ולא לנדבה:
+<b>ואשמם.</b> בגמרא פריך, זב וזבה ויולדת בני אשם נינהו. ומשני, תני מצורע בהדייהו, שהמצורע מביא אשם:
+<b>עולותיהן ושלמיהן.</b> בגמרא פריך, הני בני שלמים נינהו. ומשני, תני נזיר בהדייהו, שנזיר מביא שלמים:
+<b>בחוץ חייבין.</b> שהן מתקבלות בפנים נדבה לשמן לאחר שהקריבו חטאתם והמצורע את אשמו:
+<b>מבשר חטאת מבשר אשם כו׳.</b> דכל הני נאכלים לכהנים ואינן קרבים לגבי מזבח, ורחמנא אמר (ויקרא י״ז:ח׳) אשר יעלה עולה או זבח, מה עולה שהיא קרבה על גבי מזבח, אף כל שהוא קרב על גבי מזבח:
+<b>מבשר קדשי קדשים.</b> כבשי עצרת שהם שלמי צבור ויש להם תורת קדשי קדשים:
+<b>היוצק.</b> השמן על המנחה:
+<b>הבולל.</b> הפותת. הבולל המנחה בשמן. ופותתה פתים:
+<b>המניף.</b> המגיש. שמניף את המנחה שטעונה תנופה. ומגישה בחוץ. המנחה שהיא טעונה הגשה בפנים בקרן דרומית מערבית כדכתיב (שם ב׳) והגישה אל המזבח:
+<b>המסדר.</b> לחם הפנים על השלחן:
+<b>פטור.</b> דאמר קרא אשר יעלה עו׳, לה או זבח, מה העלאה שהוא גמר עבודה, אף כל שהוא גמר עבודה, יצאו אלו שאין אחד מהן גמר עבודה:
+<b>אין חייבין עליו משום זרות.</b> אם עשה זר אחת מכל העבודות הללו, כגון שבלל או פתת וכו׳. וכן טמא, או מחוסר בגדים, או מי שאינו רחוץ ידים ורגלים, אינו חייב מיתה אע״פ שנפסל אותו דבר שעבד בו:
+
+Mishnah 4
+
+<b>והעבודה בבכורות.</b> דכתיב (שמות כ״ד) וישלח את נערי בני ישראל, אלו הבכורות שהעבודה בהם:
+<b>משהוקם המשכן נאסרו הבמות.</b> דכתיב (ויקרא י״ז) ואל פתח אוהל מועד לא הביאו, מכלל דבאוהל מועד תלי אסורא. ודוקא לישראל נאסרו הבמות, אבל נכרים מותרים להקריב לשמים בכל מקום, ואפילו בזמן הזה. ואסור לישראל להיות שלוחם להקריב ולא לסייעם. אבל להורות להם סדר הקרבה שרי:
+
+Mishnah 5
+
+<b>באו לגלגל.</b> ולא היה שם בית אלא יריעות המשכן של מדבר:
+<b>הותרו הבמות.</b> דרחמנא אמר אשר ישחט במחנה וכו׳ ואל פתח אוהל מועד לא הביאו, פרט לגלגל שלא היה שם מחנה, שכבר בטלו המחנות והתחילו להיות נפוצים בכל הארץ. ומהאי טעמא נמי קדשים קלים נאכלין בכל מקום, שהרי לא היה שם מחנה כמו שהיה במדבר:
+
+Mishnah 6
+
+<b>באו לשילה נאסרו הבמות.</b> דכתיב (דברים י״ב) כי לא באתם עד עתה אל המנוחה, מכלל דכשיבואו אל המנוחה, הבמות אסורות. ומנוחה זו שילה שהיתה שם מנוחה שלא היו נוסעים ממקום למקום כמו במדבר:
+<b>בית של אבנים מלמטה ויריעות מלמעלה.</b> דכתיב (שמואל א׳ א׳) ותביאהו בית ה׳ שילה, אלמא בית היה, וכתיב (תהלים ע״ח) ויטוש משכן שילה, אלמא של יריעות היה, מלמד שלא היה שם תקרה אלא בית של אבנים מלמטה ויריעות מלמעלה:
+<b>ומעשר שני בכל הרואה.</b> ולעיל לא תני מעשר שני, לפי שכל י״ד שנה שהיו בגלגל לא נתחייבו במעשרות עד שכבשו וחלקו. ובכל הרואה היינו בכל מקום שרואין משם שילה, דאמר קרא (דברים י״ב) השמר לך פן תעלה עולותיך בכל מקום אשר תראה, בכל מקום אשר תראה אי אתה מעלה, אבל אתה אוכל בכל מקום שאתה רואה:
+
+Mishnah 7
+
+<b>באו לנוב ולגבעון.</b> כשחרבה שילה לסוף שלש מאות ושבעים חסר אחת שהיה המשכן שם, ונלקח הארון בימי עלי, באו לנוב, וחרבה נוב בימי שאול ובאו לגבעון. וכל ימי נוב וגבעון היו חמישים ושבע שנה, וכל זמן זה היו הבמות מותרות, דרחמנא אמר באיסור הבמות כי לא באתם עד עתה אל המנוחה ואל הנחלה, מנוחה זו שילה, נחלה זו ירושלים, ולמה חלקן הכתוב אלא כדי ליתן היתר לבמות בין זו לזו:
+<b>קדשים קלים בכל ערי ישראל.</b> והוא הדין למעשר שני, שהרי הקישן הכתוב, דכתיב (שם) לא תוכל לאכול בשעריך מעשר דגנך וגו׳, וכל נדריך אשר תדור, בזמן שקדשים קלים טעונים הבאת מקום אף מעשר שני טעון הבאת מקום, בזמן שקדשים קלים בכל ערי ישראל אף מעשר שני בכל ערי ישראל:
+
+Mishnah 8
+
+<b>והיא היתה נחלה.</b> האמורה בתורה כי לא באתם עד עתה אל המנוחה ואל הנחלה, דמשמע משתבואו אל הנחלה יאסרו הבמות:
+
+Mishnah 9
+
+<b>הרי אלו בעשה.</b> דשמה תביאו את עולותיכם, דמשמע אבל לא בבמה, ולאו הבא מכלל עשה עשה. אי נמי, עשה והביאום לה׳, ולא תעשה דהשמר לך פן תעלה עולותיך, וכל מקום שנאמר השמר פן ואל, אינו אלא לא תעשה:
+<b>ואין חייבין עליהם כרת.</b> כיון שהקדישם בשעת היתר הבמות, שאין המקריב בחוץ חייב כרת אלא על קרבן שאם הקריבו בחוץ בשעת הקדשו היה חייב, דומיא דמדבר, דבכרת דשחוטי חוץ כתיב (ויקרא י״ז:ז׳) חוקת עולם תהיה זאת להם, זאת להם ואין אחרת להם:
+<b>הקדישן בשעת איסור הבמות.</b> מההיא שעתא קרינן בהו והביאום לה׳, וכיון שהמתין עד שלא יכול לקיימו נתבטל העשה על ידו. אבל לאו וכרת ליכא, דאזהרה ועונש בשעת הקרבה כתיבי, והרי הותרו הבמות:
+
+Mishnah 10
+
+<b>ואלו קדשים קרבים במשכן.</b> כגון בזמן הגלגל ונוב וגבעון שהיה שם משכן והיו הבמות מותרות. אלו קדשים צריכין להקריבן במשכן ולא בבמה:
+<b>קדשים.</b> שסתמן הוקדשו במשכן, ומאי ניהו קרבנות צבור:
+<b>קרבנות יחיד.</b> סתמן לבמה:
+<b>קרבנות יחיד שהוקדששו למשכן.</b> שפירש בשעת הקדשן על מנת להקריבן למשכן:
+<b>ואם הקריבן בבמה פטור.</b> מאזהרה ומעונש, שהרי הותרו הבמות. ומיהו אסור לשנות, דכתיב (דברים כ״ג:כ״ד) מוצא שפתיך תשמור ועשית:
+<b>במות צבור.</b> גלגל ונוב וגבעון:
+<b>סמיכה.</b> דכתיב לפני ה׳ וסמך, שאין סמיכה בבמה:
+<b>שחיטת צפון.</b> דכתיב (ויקרא א׳:י״א) צפונה לפני ה׳, ואין צפון בבמה:
+<b>ומתן סביב.</b> שתי מתנות שהן ארבע. דכתיב בהו (שמות כ״ט:כ׳) את הדם על המזבח סביב, ולא בבמה:
+<b>תנופה.</b> דכתיב תנופה לפני ה׳, ואין תנופה בבמה:
+<b>והג.</b> שה. דכתיב (ויקרא ב׳:ח׳) והגישה אל המזבח, ואין הגשה בבמה:
+<b>אין מנחה בבמה.</b> דזבחים אמר קרא בבמה ולא מנחות:
+<b>כיהון.</b> דכתיב (שם י״ד) וזרק הכהן את הדם על המזבח, מזבח צריך כהן ואין במה צריכה כהן:
+<b>ובגדי שרת.</b> דכיון דאין צריך כהן אין כאן מקום לבגדי שרת, דבבגדי שרת כתיב (שם ו׳) ילבשם הכהן:
+<b>וכלי שרת.</b> דבכלי שרת כתיב (שמות כ״ח) לשרת בקדש, ולא בבמה:
+<b>וריח ניחוח.</b> אברים שצלאן והעלן, אין בהן משום ריח ניחוח. ודוקא במזבח דכתיב ריח ניחוח לה׳, אבל בבמה אפילו צלאן והעלן אין בכך כלום:
+<b>ומחיצת דמים.</b> חוט הסיקרא להבדיל בין דמים התחתונים לדמים העליונים. ואין חוט הסקרא בבמה דכתיב (שם כ״ו) והיתה הרשת עד חצי המזבח, ולא בבמה:
+<b>רחוץ ידים ורגלים.</b> דכתיב (שם ל׳) בבואם אל אהל מועד ירחצו מים, ולא בבמה:
+<b>הזמן.</b> אם חשב על הקרבן לאכלו חוץ לזמנו:
+<b>והטמא.</b> אע״פ שזר כשר להקריב בבמה, אין טמא מקריב בבמה:
\ No newline at end of file
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@@ -0,0 +1,369 @@
+Bartenura on Mishnah Beitzah
+ברטנורא על משנה ביצה
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org
+
+Bartenura on Mishnah Beitzah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+ביצה שנולדה ביו"ט – [on Yom Tov] which is after Shabbat is what we are dealing with. And the reason of the School of Hillel which states “it may not be eaten,” because an egg laid today was fully developed yesterday (Talmud Betzah 2b), and it results that Shabbat would prepare for Yom Tov, and the Torah states (Exodus 16:5): “But on the sixth day, when they apportion [what they have brought in, it shall prove to be double the amount they gather each day],” for a regular Friday is a weekday, on a weekday one prepares for Shabbat, and on a weekday one prepares for a Yom Tov/Festival, for a Festival is also called Shabbat, one does not prepare on a Yom Tov for Shabbat nor does one prepare on Shabbat for a Yom Tov. And preparation like this of the egg, even though it is in the hands of heaven, it is called preparation. However, Shabbat and Yom Tov are important, as they require that their meals have preparation/designation on a weekday, and on one of them, one can prepare for its fellow, even with preparation at the hands of heaven, but the meal of a weekday is not considered important nor does it require preparation. Therefore, on a mere Sunday which is not a Holy Day, we don’t forbid an egg that was laid on that day because it was completed on Shabbat, but the meal of a weekday, the all-Merciful does not require preparation while it is still daylight. But they (i.e., the Rabbis) an egg that was laid on any Holy Day/Yom Tov, and even though it is not after the Shabbat, as a decree because of a Holy Day that comes after the Sabbath. And similarly, they forbade an egg that was laid on every Sabbath to quaff/swallow a living animal, as a decree because of a Shabbat that comes after a Yom Tov. For a Sabbath and a Holy Day that are juxtaposed one to the other, an egg that is laid on this one is forbidden [to be eaten] on that one. And similarly, the two days Holy Days of Rosh Hashanah, but the second Holy Days of the Diaspora that whatever be your opinion one of them is a weekday, and an egg that is laid on this one is permitted on that one.
+שאור בכזית – as regarding eating, everyone does not dispute that both this (leaven) and that (leavened bread) are [forbidden] with an olive’s bulk, for since the Biblical verse begins with שאור/leaven and concludes with חמץ/leavened bread. “No leaven shall be found in your houses [for seven days]. For whoever eats what is leavened, [that person shall be cut off from the community of Israel],” to tell you that this is “leaven” and that is which is leavened, as is the case with the one is also the case with the other. But they (i.e., the Schools of Hillel and Shammai) argue regarding removal, as the School of Shammai holds that since the All-Merciful has written for both leaven and that which is leavened, and to write [the word] Hametz/leavened product, for its that which is a strong leavening agent (see Talmud Betzah 7b), and despite this, one is obligated to remove it, and it is an a fortiori for leaven which is a strong leavening agent, but we learn from this that the measurement for the one is not like the measurement of the other, and we don’t derive removal [of Hametz] from eating. But the School of Hillel holds that both (i.e. שאור וחמץ) [are forbidden] by an olive’s bulk, as we derive removal from eating. But because that these three things are of the liberal opinions of the School of Shammai and the of the stringencies of the School of Hillel regarding the Yom Tov, they are taught together.
+בכותבת – date palm.
+
+Mishnah 2
+
+השוחט חיה ועוף – he who comes to slaughters a wild beast or fowl and consults with the Jewish court how he should do it.
+ב"ש אומרים – the Jewish court teaches him that ab initio, he should slaughter it with a mattock (i.e., a pronged tool) stuck in the ground that he prepared while it is still day (i.e., before the start of the Festival – see Talmud Betzah 7b) that is he should uproot it from the place where it is stuck into the ground and bring up dirt and cover it. For we are speaking that it is inserted in crushed/loose earth (see Talmud Betzah 8a) that is appropriate for covering, that is not lacking pounding/crushing.
+דקר – a peg that we stick in the ground, and the language of the peg is (Numbers 25:8): “stabbed both of them.”
+שאפר כירה מוכן הוא – they do not refer to the words/matter of the School of Shammai and the School of Hillel, but it is an entirely separate matter, and this is how it should be understood – that the ashes of the oven should be made ready and that they do not need preparation/designation for a particular purpose that is mind is upon it, and they did not teach other than that which had been heated from the eve of the Festival, but that which was heated on the Festival is prohibited, for one cannot say that his thoughts were upon it from yesterday. For if it was appropriate to roast on it an egg, for it was yet hot ashes/embers, even though it was kindled on the Festival, it is permissible to cover it, for it is worthy of roast on it an egg, they take it also and cover [the blood] with it.
+
+Mishnah 3
+
+אין מוליכין את סולם משובך לשובך – regarding the ladder of an upper story no one disagrees that it is forbidden and regarding a ladder of a dovecote also, when he brings it in the public domain, the School of Hillel admits that it is forbidden, for a person who sees it would say that he is fixing his roof, he is bringing it and doing work on the Festival, but they (i.e., the Schools of Shammai and Hillel) disagree when he brings it in the private domain and there aren’t people who see him. The School of Shammai holds that they should not bring it, for any thing that the Sages prohibit in order to avoid the semblance of wrong-doing for appearance sake (Talmud Betzah 9a), even in the remotest recesses (i.e., the strictest secrecy) is prohibited, but the School of Hillel permits it, and even though that generally, this is the law, here it is permitted because of the joy of the Festivals.
+מחלון לחלון – in the same dovecote itself, for it is the manner of each dovecote to have [many compartments] a nest for each and every pair, and a window for each and every nest.
+זה וזה אני נוטל – This is a dispute between the School of Shammai and the School of Hillel specificially in the first brood of the year (see Talmud Betzah 10a), for it is the practice of those who raise doves to always leave the first brood which are the first two pigeons, for their mothers console them so that they do not fly off. But the School of Shammai holds that that mere words are not enough, lest they take them on the morrow, and they determine to protect them and would engage in carrying that is not necessary , but when he shakes and uses them while it is still daytime for slaughter, and does not protect them, furthermore, we don’t suspect that he is protecting them. But the School of Hillel does not decree lest he has compassion on them, and even if they are the first brood.
+
+Mishnah 4
+
+זימן שחורים ומצא לבנים – this matter is simple and it was not necessary to teach it. But this is how it should be understood – that if he designated black and white ones and found black ones in the place of white ones and white ones in the place of black ones. And this is the explanation of our Mishnah – that he designated black ones in this nest and found white ones there, [or] he designated in the second [nest] white ones and found it black ones, you might think they had been reversed, but it comes to teach us that this is not the case.
+שנים ומצא ג' – and he doesn’t recognize the ones that are ready, all of them are forbidden.
+שלשה ומצא שנים מותרים – and one went off, and he two remained. And we don’t say that just as the one went off, so all the others went off and these are the others.
+זימן בתוך הקן ומצא לפני הקן – but within the nest he did not find all of them, they are forbidden.
+ואם אין באותו שובך אלא הן הרי אלו מותרין – and even though there is another dovecote near it within fifty cubits, if that dovecote is not in the row of this dovecote equivalently other than in the corner-piece, we don’t say that from that dovecote that is closest to it. For the pigeons all the while that they are not flying but are stretching their legs, they are not equally stretching other opposite their own nest, for if they see their nests when they turn around to their backs they stretch, and if not they do not stretch.
+
+Mishnah 5
+
+העלי – the handle of a very large piece of wood where they pound/crush grits and similar things. But because of its heaviness and size, for it is not considered a utensil.
+לקצב – to cut/sever.
+וב"ה מתירין – because of the joy of the Festival, and even though it is not considered as utensil.
+לפני בית הדריסה – that people will tread upon it, in order that he will not lose it.
+ולא יגביהנו – to carry it after flaying it.
+וב"ה מתירין – for if he did not permit it, he would not slaughter it in order not to lose the hide, and be prevented from the rejoicing of the Festival.
+תריסין – those who sell spices have stores that are made like chests which stand in the market and are not attached to the ground. And these shutters are doors that close the openings of these chests, and sometimes these shutters are removed from the opening of the chest and they spread upon them, the dyes/ingredients of frankincense that are in the store.
+מתירין עף להחזיר – with these shutters that lack a hinge from the side, no one disagrees that it is forbidden to lock with them even the doors of the stores, for this is comparable to building. But they do dispute regarding shutters that have a hinge in the middle like something protruding and they insert it in the hole that is in the middle wall, at the opening of the store. The School of Shammai holds that we make a decree that a hinge in the middle is on account of the hinge from the side. But the School of Hillel holds that we do not make a decree concerning the shutters of the stores, and it is permitted ot return them, because it is necessary to remove spices and if we don’t permit him to return them, he would not open it and would be prevented from the joy of the Festival.
+לא את הקטן – nor whatever it may be that is not for the needs of eating.
+וב"ה מתירין – who say that since it was permitted to remove something for the needs of eating, it is also permitted for something that is not for the needs of eating, and there would be a need for a Mitzvah such as these that are considered in our Mishnah, or for the need of something enjoyable such as from the opening of his house and similar things, to exclude the removal of stones and similar things, for on those, the School of Hillel admits that it is prohibited.
+
+Mishnah 6
+
+איין מוליכין חלה – on the Festival Day. Even though it is permitted to separate it, they did not permit him to bring it, but the repair of the dough they permitted to him, and nothing more.
+מתנות – the shoulder, the cheeks and the stomach (see Deuteronomy 18:3).
+גזרה שוה – not specifically, for all of it is, was decreed by the Rabbis because of a decree that we don’t raise up the priest’s due and the tithes on the Festival. But it is similar to an analogy.
+מתנה לכהן – from the twenty-four priestly gifts.
+כשם שאין מוליכין את התרומה וכו' – this Mishnah is superseded in the Gemara (Tractate Betzah 12b) for the Schools of Shammai and Hillel did not dispute that they bring up the hallah offering and priestly gifts. For they did not dispute other than in bringing up the Priest’s due/the Sacred gift for the Priest/Terumah, as the School of Shammai state that we don’t bring it up but the School of Hillel states that we do bring it up. The School of Hillel said to the School of Shammai that the Hallah/dough offering and priestly gifts are for the Kohen, and the Priest’s Due is a gift for the Kohen, and just as they bring up the [other gifts] they also bring up the Terumah. Bet Shammai responded to them that this is not the case, for if you said concerning the Hallah and priestly gifts that they are deserving of separating their priestly gifts, the Sages gave the strength and the permission for their being set apart for a sacred purpose, for since their obligation comes on the Festival day, since we knead and slaughter on the Festival day, and since they were permitted on the Festival day, we permit to bring them up even those that were made from the eve of the Festival day, shall we say that the Priest’s due which is not worthy in being brought up that it is impossible that the obligation for Terumah should come to the pile on the Festival Day, since there is no obligation for Terumah other than from the time of smoothing out the pile and we don’t smooth out the pile on the Festive Day, therefore, we don’t bring up the Terumah on the Festival Day.
+
+Mishnah 7
+
+במדוך של עץ – but not in one (i.e., a pestle) made of stone. But however, with a wooden pestle, they are crushed in their manner and there is no need for a change, since they lose their taste if they are crushed from the day before.
+והמלח בפך – [a cruse] of earthenware he crushes it.
+או בעץ פרור – it is the spoon that one stirs the pot with, for the salt requires a change, for he had to crush it from the day before so that it doesn’t lose its taste. And the Halakha is that one who comes to crush salt on the Festival Day, turns the mortar on its side and crushes in a changed manner. But the spices are crushed in the regular manner and they do not require a change.
+
+Mishnah 8
+
+בורר אוכל אוכל – he collects food one piece at a time from the refuse.
+בורר כדרכו בחיקו – and as long as it won’t be a painstaking preparation separating the large amount of refuse. But if it the painstaking preparation involved in separating the refuse is greater than the trouble involved to separate the food, such as the case where the refuse is exceptionally thin, even though the food is greater in its measure than the refuse, the School of Hillel agrees that one separates the food and sets aside the refuse, to exclude where the trouble involved is preferable.
+אף מדיח ושולה – that he brings a utensil filled with pulse and puts water upon it and the refuse floats on top of the water and he removes it with his hand. The word שולה /”draw it out” is like (Exodus 3: 5 ) “Remove your sandals [from your feet, for the place on which you stand is holy ground].” But the Halakha is not according to Rabban Gamaliel.
+
+Mishnah 9
+
+אין משלחין ביום טוב – gift of a person to his friend.
+אלא מנות – something prepared that is not made to be left over until the morrow, such as pieces of meat and/or fish.
+וב"ה אומרים כו' – The School of Hillel did not permit other than to send via one or two people. But three or more people who carry the present is forbidden, as it the matter is too large and appears like one is bringing [things] to sell in the marketplace.
+אבל לא תבואה – which is not appropriate for eating, for it requires grinding and we do not grind on the Festival Day.
+ור' שמעון מתיר בתבואה – for one is able to crush it in a small mortar and cook it through the use of a pot. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 10
+
+משלחין כלים תפורין – that are appropriate for clothing, and which are not sewn are appropriate for covering.
+כלאים – when they are hard and they don’t make warm, it is permissible to lie on them.
+סנדל מסומר – of wood covered with nails. For the Sages decreed concerning it that one should not wear it on the Sabbath and the Festival Day, because of an event that occurred where those killed by the [Roman] Kingdom were killed by it, as it is explained in Tractate Shabbat 60a – in the chapter “How a woman goes out” (chapter 6).
+ולא מנעל שאינו תפור – and one that was attached by pegs made of wood and similar kinds of things.
+אף לא מנעל לבן – in the place of Rabbi Yehuda, they would not wear white shoes until they blacken it.
+שצריך אומן – to blacken it.
+כל שנאותין – this is how it should be understood: All that is permitted to be used on weekdays like it is and does not require other work [done to it], even though they are not permitted to be used on Festival Days, such as Tefillin, which on weekdays one wears as they are and on Festival Days, one does not wear them, we send them on the Festival Day (see Talmud Betzah 15a).
+
+Chapter 2
+
+
+
+Mishnah 1
+
+יום טוב שחל להיות ערב שבת לא יבשל בתחילה – that is to say that the beginning of his cooking and its essence should not be for the Sabbath, but rather for the sake of Yom Tov/the Festival Day should be the beginning of his cooking and what remains should be for the Sabbath.
+ועושה תבשיל מערב יום טוב – for the sake of the “joining of cooked foods”/Eruv Tavshilin (preparing meals for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath which he does on the Holy Day – Friday – is merely a continuation of the preparation begun on Thursday). There are those who say that the reason that this dish from the eve of the Festival day/Yom Tov, is because of the honor of the Sabbath, for since from the eve of the Festival day he remembers the Sabbath, he will choose a nice portion for the Sabath, and not forget the Sabbath because of the preoccupation with the Festival Day. And there are those wohose say that is because of the honor of the Festival day, in order that they should see that they don’t bake from the Festival day for the Sabbath other than if he had begun while it was still daylight, for on the Festival day, he does nothing other than complete it, a fortiori (i.e., all the more so), from the Festival day to a weekday entirely, we do not back nor cook. And we make the blessing on Eruv Tavshilin/”joining of cooked foods” in the manner that we make the blessing on the Eruv in reference to the “joining of courtyards”/Eruv Hatzerot. But it is necessary to make assignment through another for all who wish afterwards to rely upon his Eruv/”joining,” and even without his knowledge, for one acts in a person’s interest in his absence.
+אכלו או שאבד – that same dish that he cooked, from the eve of the Sabbath.
+סומך עליו – to cook his dish on the Festival day for the needs of the Sabbath, But, from the outset, his “joining of dishes”/Eruv Tavshilin is not less than an olive’s bulk, whether for one [person] or for one hundred [people]. But if he began with his dough and his Eruv became lost, he completes it with what he has begun with.
+
+Mishnah 2
+
+מטבילין את הכל – for a person is obligated to ritually purify himself on the Festival. And everything that requires ritual immersion, whether a person or utensils, we ritually immerse prior to the Sabbath.
+כלים מלפני השבת – for since they are worthy after ritual immersion for things that they were not worthy for prior to the immersion, if one immerses them on Shabbat or on Yom Tov/the Festival day, it would be like repairing a matter an that is forbidden. And Shabbat was used here to inform you of the power of the School of Hillel, that even on the Sabbath, they permitted the ritual immersion of a person, because it appears like holding him dear and become cols cold and bathes for pleasure and not for the sake of ritual immersion.
+
+Mishnah 3
+
+ושוין שמשקין את המים בכלי אבן – whomever has fine water for drinking that became ritually impure, one fills from them a stone utensil that is not susceptible to receive ritual impurity and place them in a Mikveh of salty or turbid waters until the waters come into close contact with each other, resulting that these which were sown and connected to the waters of the Mikveh/ritual bath were cancelled out on account of this and made ritually pure, but the purification in the Mikveh is not for any foodstuffs and liquids but only for water alone, and not for the law of ritual immersion, but for the law of sowing.
+אבל לא מטבילין – we don’t put them (i.e., the waters) in a ritually impure wooden utensil that requires ritual immersion for the vessel, to cause contact [by dipping a vessel, filled with unclean liquid, so as to make its surface level with the surface of the water into which it is dipped, which is a ceremony of levital purification], in order to raise the ritual immersion to the utensil along with the contact with the water.
+ומטבילין מגב לגב – a person who immersed utensils with the intention that he would tread olives upon them in the building containing the tank [and all the implements] for the pressing of common (i.e., non-holy) olives, and he reconsidered to press in them grapes in the vat for wine pressing of Terumah, he mus immerse them a second time for the purpose of Terumah. And similarly, if he had immersed utensils for the sake of Terumah and reconsidered to make them holy, he requires a second ritual immersion for the sake of making it holy. And that ritual immersion can be done on the Festival day/Yom Tov, for there is no repair of the utensil for this ritual immersion is not for elevating them from ritual defilement, but rather for an additional purity.
+ומחבורה לחבורה – if he immersed utensils in order to eat his Passover offering with one association/group and he reconsidered to be reckoned with another association and he came to ritually immerse his utensils a second time, this ritual immersion is permitted to be done on Yom Tov/the Festival day.
+
+Mishnah 4
+
+מביאין שלמים – on Yom Tov/the Festival day, holiday peace-offerings, because there’re is through them the need for consumption by a person.
+ואין סומכין עליהם – for laying of hands upon them is prohibited because of the rabbinic decree to enhance the character of the day as a day of rest, for he would lay his hands with all of his strength and he would be making use of animals, for he lays his hands on them on the Eve of the Festival day, for the School of Shammai does not hold by the rule that immediately after the lay of hands comes the slaughtering [of the animal] (see Mishnah Menahot, Chapter 9, Mishnah 8 at the conclusion).
+אבל לא עולות – outside of the daily whole-offerings and Musaf/additional offerings which are a community sacrifice at a fixed time. But one should not bring an individual whole burnt-offering which cannot be consumed by a commoner (i.e., non-Kohen). But even the burnt-offerings for appearing [during the Festival in the Temple]are offered on the other days of the Festival, but not on the Festival day/Yom Tov, for the All-Merciful stated (Numbers 29:35): “[On the eight day] you shall hold a solemn gathering,” for you, but not for Most-High.
+וב"ה אומרים – one brings festival peace offerings and whole burnt offerings for appearance [in the Temple], as it is written (Deuteronomy 16:8): “[After eating unleavened bread for six days,] you shall hold a solemn gathering for the LORD] your God on the seventh day…,” everything is for God. But vows and free-will donations, according to everyone are not offered on the Festival, neither whole burnt-offerings or peace-offerings.
+
+Mishnah 5
+
+לא יחם אדם חמין לרגליו – The Torah permitted the preparation of food [on Yom Tov, for that day], but not to start a fire for bathing.
+וב"ה מתירין – for such it [i.e., the Torah] permitted kindling a fire for the needs of eating, it permitted it also for things which are not for the needs of eating, when there is a need for some sort of benefit. And the Halakhic decision is that hot water that was warmed on the Festival day, a person can wash his face, hands and feet in it but not his entire body, for they decreed that the Festival day/Yom Tov is like Shabbat. But hot water that was warmed from the eve of the Festival, one can wash all of one’s body in it on Yom Tov.
+
+Mishnah 6
+
+אין טומנין את החמין מיו"ט לשבת – for the School of Shammai holds that one does not bake other than if one made an Eruv with bread, and we don’t cook other than if he made an Eruv on the cooked dish, and we don’t put warm dishes in the chafing stove other than if he had warm dishes placed there from the eve of the Festival day. But the School of Hillel holds that we bake and cook and keep dishes warm for the Sabbath on the Eruv of the cooked dish alone. However, in the Gemara (Talmud Betzah 22a), it is proven that the School of Hillel also requires bread and meat and that is the Halakha.
+ואין זוקפין מנורה – [ put together a candlestick] when its pieces can be taken apart, and we don’t restore them for that is similar to [the prohibition of] “building,” for there is building for utensils. But the School of Hillel holds that there is no building with utensils.
+גריצין – thick loaves
+אלא רקיקין – thin loaves, for the School of Shammai holds that one does make a great deal of bread on the Festival Day because of the effort involved. But the School of Hillel holds that we bake a great deal of bread on the Festival day, for at the time that the bread is plentiful, it bakes well.
+וחרי – a large piece of dough that is baked upon coals, because it requires a large flame where the coals are continuously dimming/quenching, and there is great effort. But the Halakha is not according to Rabban Gamaliel where he is stringent like the words of the School of Shammai.
+
+Mishnah 7
+
+מכבדין את המטות – when the eat there (they sweep between the couches). For they normally recline to eat on top of beds and because it is such a small place, they are not suspect lest it make indentations, as we would fear regarding a large house and it is impossible that there wouldn’t be an indentation/hole.
+מוגמר – frankincense on top of the coals to smell it, but to perfume the utensils, it is the words of everyone that it is prohibited.
+מקולס – its legs, and its innards are hanging outside of it [on its side] when they are roasting it, and they do this in memory of the Passover sacrifice, as it is written concerning it (Exodus 12:9): “[Do not eat any of it raw, or cooked in any way with water, but roasted-] head, legs and entrails – over the fire.” [The word] מקולס/an animal roasted in its entrails and legs on the head – is like this hero whose weaponry was with him (a reference to Goliath in I Samuel 17:5 who had a “bronze helmet/כובע נחשת ) and the Aramaic translation of “bronze helmet” is a bronze helmet (see also Rashi to Zebahim 88b). But Maimonides explained the word מקולס as meaning honorable, in the manner of praise.
+וחכמים אוסרין – [The Sages forbid] all three. Sweeping because it makes indentations, and the spices put upon the coals/perfume because it is not necessary for every person, for it is not other than for those spoiled and those who indulge themselves in pleasures and to one who has a bad odor. The spices placed upon the coals – because it appears like one who is eating Holy objects outside [the Temple]. And the Halakha is according to the Sages.
+
+Mishnah 8
+
+פרתו יוצאה ברצועה שבין קרניה – for beauty/adornment. And the Sages stated that it is a burden and is not a decoration for it. And it was not the cow of Rabbi Eleazar ben Azariah but that of his neighbor, and since they did not protest, it was called as associated with him.
+ומקרדין ביו"ט – like a small bronze saw whose teeth are thin and which rubs and scratches the animal, and even though it makes a wound.
+ברחים שלהן – small which are made for this.
+מקרצפין – with a wooden saw whose teeth are thick. But they don’t make a wound.
+אף לא מקרצפין – for we decree that currying with a strigil leads to scratching (which causes a wound). But the Halakah is not according to Rabbi Eleazar ben Azariah in these three matters, but rather, we scrape/curry the animal only, because in this we confirm the approach of Rabbi Shimon who said that a thing in which we don’t have an intention is permitted, and we hold according to him. But the Sages dispute this as they hold like Rabbi Yehuda who stated that a thing which was not intended is prohibited, but this is not the Halakha.
+
+Mishnah 9
+
+משום שלשה כלים – for if he separated one of them they are not shards of utensils but rather all of them are considered a utensil of its own and is impure, even while they are still attached in the millstone and appear as one utensil.
+משום כלי קבול – the bottom one that receives dust from the pounding of the peppers through the holes of the basket used as a sieve is ritually impure because it is a receptacle, for it is a wooden utensil that has a receptacle.
+ומשם כלי מתכות – the upper one where we pound and grind in it the peppers, is ritually impure because it is a metal utensil, and because a wooden utensil cannot be made impure, for its flat surfaces are ritually pure, but because its lower covering is made of metal.
+ומשום כלי כברה – its middle which surround the basket used as a sieve. Because of the wood utensil it is not defiled and its receptacle is not a receptacle, but the Sages decreed defilement upon the basket used as a sieve because it is a woven utensil, and even if the metal basket used as a sieve does not defile because it is the utensil of the basket used as a sieve.
+
+Mishnah 10
+
+עגלה – made for a child to play with, and it is special for him to sit upon it.
+טמאה מדרס – if the small child had a flux, the wagon becomes a primary source of ritual impurity.
+ונטלת בשבת – because it has the status of a utensil upon it.
+ואינה נגררת – [but may not be dragged] on the Sabbath.
+אלא ע"ג כלים – on top of clothing, because it makes a ditch in the ground and someone who furrows is liable because of [the prohibition of] plowing.
+רבי יהודה אומר כו' – there are two Tannaim and according to Rabbi Yehuda, for the first Tanna is also Rabbi Yehuda who said that something that is not intended is prohibited, and this other Tanna comes and states that Rabbi Yehuda did not prohibit a child’s wagon because it does not make a ditch while walking through the digging, but presses upon the earth and threshes underneath it and makes its dirt lower but does not move the dirt from its place. But already, the law has been decided according to Rabbi Shimon who stated that a person may drag a bed, chair and a bench, so long as he doesn’t intend to make a ditch.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אין צדין דגים – even though slaughtering and baking and cooking are from the primary forms of [prohibited] work, they are permitted for the needs of the Festival day/Yom Tov, hunting is similar to reaping and reaping is not permitted on the Festival day. Vivarium of fish are pools of water where fish are raised there. Vivarium of wild beasts, enclosures (especially, an enclosed space outside for a settlement) surrounded by a fence all about and they bring there wild animals who give birth and who are raised there.
+ואין נותנין – [they do not place] before the fish food, for it is possible for them [to survive] without food, and their feeding is not upon you.
+אבל צדין חיה ועוף – who are ready from yesterday.
+מן הביברין – the small vivarium, which do not lack some phase of the process of hunting. And Rabban Shimon ben Gamaliel does not to argue against the first Tanna [of our Mishnah], but rather to explain [his reasoning].
+כל המחוסר צידה – that one needs to request a company of intriguers to catch him, and all the runners after it and reach it at once when the wild beast is not lacking some phase of the hunting process, and if not, it is lacking some phase of the hunting process.
+
+Mishnah 2
+
+ומעשה בנכרי – The Mishnah is deficient and should be read as follows: If it was doubtfully ready, it is prohibited, but Rabban Gamaliel permits it, and there was a story about one heathen, etc. But the Halakha is not according to Rabban Gamaliel, but rather, fruit and fish that were brought on Yom Tov/The Festival day, which was a doubt if they had been collected today or yesterday, [or] there was a doubt if they had been hunted today or yesterday, they are forbidden. And whatever is forbidden to eat is forbidden to carry. But if their form proves about them such as withered fruit that it is impossible that they were gathered today, and similarly, fish that were brought from a distant place that it is impossible that they had been hunted today, are permitted. And something that is prepared/ready that comes from outside the [Sabbath] limits (i.e., the marked off area around a town or place within which it is permitted to move on the Sabbath two-thousand cubits in every direction) for an Israelite, it is forbidden for that Israelite to be brought for him and for his household, but it is permitted for another Israelite. But fruit that had been plucked and fish that had been hunted on the first day of the Festival, are permitted for the evening of the Second Day of the Festival in order that they are made, except for the two days of the holiday of Rosh Hashanah in which they are prohibited until the conclusion of the Second Day of the Holiday in order that they are made. And the explanation of [the term] in order that they are made, in order that the fruit can be plucked/detached from the place where they are detached and are brought from the place that they are brought from. But a cities whose doors are locked at night must wait until they are made.
+אלא שאין רצונו לקבל ממנו – that I hate him.
+
+Mishnah 3
+
+בהמה מסוכנת – which he is afraid lest it might die. And he has not need for it for he has already eaten his meal.
+לא ישחוט – unless he knows that there is a delay during to day to eat an olive’s bulk roasted from it.
+מבית טביחתה – which is ready at hand and stripped from its hide and standing. But the Halakha is not according to Rabbi Akiba.
+לא יביאנו במוט ובמטה – by two people, because the matter is noisy and disregards the honor of the Festival day.
+
+Mishnah 4
+
+בכור שנפל לבור – a firstling with a blemish, which had not been shown to a Sage from the eve of the Festival day while it is still daylight to [potentially] permit it, and it fell into a pit on the Festival day, and he is afraid that it might die there.
+ירד מומחה – who is a specialist to distinguish between a fixed blemish and a passing blemish.
+ויראה – a blemish that it had [acquired] yesterday, if it is a fixed blemish.
+יעלה וישחט – because there is no prohibition for use or handling [on Yom Tov] (or set aside in a shed for a sacrifice), and from yesterday, his mind was upon it.
+ואם לאו לא ישחוט – this is how it should be understood, and if not, that this blemish that was upon it from the eve of the Festival was not a fixed [blemish] but rather on that day, it became a fixed blemish, even if it had passed and he brought it up, he should not slaughter it. And we don’t say that from yesterday, his mind was upon it and since it now has a fixed blemish, let’s slaughter it, for since yesterday’s blemish was not fixed, it is set aside in consequence of its being ritually forbidden.
+אין זה מן המוכן – not because it was forbidden for use or handling did he prohibit it, for Rabbi Shimon does not have [the concept of] Muktzeh/something set aside, but because he permits its use on the Festival day, it is like he repairs it, and it appears that he made a legal decision that was decreed upon it because of it is forbidden by the Rabbis as being out of harmony with the celebration of the day. And this is how it should be state: His making it permissible is not a permit, and it is not prepared to be acceptable.
+
+Mishnah 5
+
+בהמה שמתה – we are speaking of the Holy Animals [for use in the Temple], as it is taught regarding it and on the Hallah that was defiled. For the Holy Animals that died it is forbidden to derive benefit from it and it requires burial, therefore, one should not move it from its place. But a secular/non-holy animal, we cut it up before the dogs. And these words [apply] when it was in danger from yesterday, when his mind was upon it, but if it was not endangered from yesterday, even a non-holy/secular animal, he should not move it from its place.
+החלה שנטמאת – which is not appropriate for the Kohen on the Festival day, even to burn it or to give it to his dog, we don’t remove out of existence holy things form the world on Yom Tov, and even through animals eating it, as it is the decree of a Biblical verse that we do not remove ritually impure Holy Things from the world on Yom Tov.
+
+Mishnah 6
+
+אין נמנין – fix a price so that two or three people would say that this animal is for three Zuzim, one per person.
+ושוחטין ומחלקים ביניהן – at one half, one third or one-fourth, and for one does not mention the fixing of the price.
+שוקל אדם בשר – even though it is prohibited to weigh a pound, for it is the activity of a weekday, it is permissible to weigh meat in the place with a utensil in the balance with a chopper, and on the next day, they will see the chopper and the utensil as to their [combined] weight.
+וחכ"א אין משגיחין – do not investigate.
+בכף מאזנים כל עיקר – even to preserve the meat from the mice, it is prohibited to place them on the weighing scale. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+אין משחיזין את הסכין – with a millstone or with a whetting implement (of stone or wood)
+אבל משיאה על גבי חברתה – as he makes a change from the manner of the weekday.
+
+Mishnah 8
+
+אבל לא במדה – a designated/special utensil for measuring that he measures and sells [produce] with it. But if it is not designated for this, even though it stands for the measurement, when this one that he measures with breaks, the other stands in its place, and he is permitted to fill with it.
+אם היה כלי של מדה – even though it has yet been designated for this purpose, he should not fill it up. But the Halakha is not according to Rabbi Yehuda.
+ממלא מדותיו מעיו"ט – for we don’t measure on the Festival day.
+אף בחול המועד עושה כן – because of being idle from being in the House of Study, for many people would come to ask of him during the Intermediate Days when they are not busy with work and he would fill his measures at night which is not the time of study in the House of Study in order that he can be free during the daytime.
+מפני מצוי המדות – when he would sell oil, he had many measurements, and the purchasers would bring their utensils and he would measure for each and every person with his own measuring utensil, and they would empty out everything into their utensils all night long, in order that there would be no remaining oil attached to the sides of the measuring device or on its walls and as a result he would be stealing from the purchasers.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+מביא. ממקום למקום – within the [Sabbath] boundary limits.
+לא יביאם וכו' – to place three or four jugs within a basket or a hamper and carry them, because it appears like a weekday activity to carry burdens. But if it is impossible to make a change, it is permissible.
+אבל מביא הוא על כתפו – one or two for it proves that it is for the needs of the Festival day.
+או לפניו – in his hand.
+וכן המוליך את התבן – for burning or for the cattle.
+לא יפשיל קופה לאחוריו – for it appears like a weekday activity.
+ומתחילין בערמת התבן – even though he had not ordered it while it is was still daytime (before the start of the holiday) and he was not accustomed to burn with it, for this Tanna does not have the concept of Muktzeh/storage hut.
+אבל לא בעצים [שבמוקצה] – something wide at the back of the homes is called Muktzeh (a space back of the dwelling containing stored up wood, cattle in sheds, etc.), on account that it is set aside in back and one does not go in and come out of there frequently. And this wood that we are speaking of here, are large beams of cedar set aside for construction, and regarded as an item set aside due to monetary loss, as they are expensive. For in this case, even Rabbi Shimon, who is not of the opinion that there is a prohibition of muktze, concedes.
+
+Mishnah 2
+
+אין נוטלין עצים מהן הסוכה – even from a booth that is not of the Mitzvah (i.e., an ordinary booth on the property – not necessarily for Sukkot) such as on Passover or Atzeret/Shavuot, we don’t take from it wood on the Festival day (see Talmud Betzah 31a) because of the tearing down/destruction of the tent.
+אלא מן הסמוך לה – such as reeds that are standing near the walls that are not woven with the wall and are not abolished by the wall, therefore, we may take from them on the Festival day.
+מביאין עצים – detached [wood] pieces
+מן השדה – that are within the [Sabbath] limit from what is stored up/brought in.
+ומן הקרפף אפילו מן המפוזר – Our Mishnah represents the opinion of a singular authority and is not Halakha. But rather, the Halakha is that one does not bring in wood other than from the that which is gathered/collected in the enclosure (especially, an enclosed space outside of a settlement). But he should not bring it in from field at all, and even from that which is collected, for his mind is not upon it, since they are not guarded there. But from the enclosure which is guarded and surrounded about, when they are brought in his mind is upon them.
+כל שסמוך לעיר – in actuality, and that it has an opening, a key and is guarded, for Rabbi Yehuda requires two things – near the city and has a key/lock. But because he holds that mere enclosures have keys, because of this, he is not anxious to mention it.
+ר"י אומר כל שנכנסין לו בפותחת, ואפילו בתוך תחום שבת – since he has key, he doesn’t require it to be close by, but even if it is far until it is close to the end of the Sabbath limit boundary. And if it is nearby, we don’t require a key/lock. For something nearby without a key or a key without it being nearby is permissible. And the Halakha is according to Rabbi Yosi.
+
+Mishnah 3
+
+אין מבקעין עצים מן הקורות – that are set up in the Land, in order that they do not curve, and stand for building.
+ולא מן הקורה שנשברה ביו"ט – and even though that now they exist for burning, at eventide, they don’t exist for this.
+ואין מבקעין לא בקרדום – Our Mishnah is deficient and should be read as follows, but they chop firewood from the beam that was broken on the eve of the Festival day, and when they chop it, they should not do so with an ax.
+ולא במגרה – a sort of long knife filled with notches and cuts with it thick wood, for it is the utensil of an artisan.
+מגל – this also is the tool of an artisan, and appears like [one] wanting to do work.
+אלא בקופיץ – a mere hatchet (i.e., curved cutting tool) is a knife of butchers and is not the utensil of an artisan. And there are among them those which have two heads, one head is wide and is called the broadside of a double tool (see Talmud Betzah 31b), and the other head is narrow and is called the thin and pointed side of a double tool, and we don’t chop with it other than where its head is narrow and is the thin and pointed side of the double tool.
+ונוטל ממקום הפחת – and we don’t say that they are in consequence of a ritual prohibition, for he is not able to make a breach/hollow it out on Yom Tov and his mind is upon them, for the hut/house that is taught In our Mishnah speaks of that which is not built with plaster and lime, but is an arrangement of stones one on top of another without plaster, and not that its breach is not forbidden according to the Torah, therefore they are not forbidden for use or handling [on Shabbat and Festivals], and since we have said regarding eatables forbidden pending the separation of sacred gifts are not forbidden for use and handing and if he transgressed and repaired it, it is made legally fit by giving priestly dues.
+אף פוחת לכתחלה – for since there is no plaster there but only bricks stacked on top of the other, he does not tear them down and iit is permitted to make a breach ab initio. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 4
+
+אין פוחתין את הנר – to take one of the lumps of the artisan of earthenware and to insert his fist into it to engrave a lamp, because he is making a utensil.
+ואין עושין פחמין – for these are also a utensil for the refinement/smelting of gold, and the wick also is a utensil for kindling, which requires making and repair.
+ואין חתכין אותה לשנים – because [in the process] he is repairing a utensil, but to crush it/rub it with his hand is permitted.
+חותכה באור – he places the two ends of the wick in the mouth of two candles that he needs to kindle at once and kindles in the middle, but now that he does not prove that he was repairing something with intention, but merely just to kindle. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+אין חותכין את הנייר – that they place on it oil, and it stands in the midst of the fire, all o fthis when the oil is within it and it doesn’t burn.
+
+אין גורפין תנור וכירים – if there fell into them (i.e., the oven and/or the stove) from the paste of the oven and from the plaster , they don’t remove the ashes and coal from the oven for it is like repairing a thing, and it comes like the Rabbis who say that acts that are preliminary to the preparation (as grinding the slaughtering knife) are forbidden.
+מכבשין – lie on the dust and dirt in order that it would be smooth, for if it is impossible for him to bake other than if he removes the ashes and coal form the oven, it is permitted.
+מקיפין – bring them close to each other, like we don’t bring close a creation.
+לשפות – to arrange and to place upon them a pot and the flame is between the two pots but he forbid it because it is similar to “building.”
+[ואין סומכין] את הקדרה בבקעה – and they do not place wood other than for burning, and chips, wood that been split.
+וכן הדלת – they do not support it on chips, for wood is forbidden for use and handling on the Festival regarding all usage outside of burning.
+ואין מנהיגים את הבהמה במקל – because it appears like he leads it (i.e, the animal) to be sold in the marketplace.
+
+Mishnah 6
+
+משלפניו – from what is in front of him in the house.
+לחצות בו שניו – to take the meat which protrudes between his teeth, and that it is in front of him, is not specifically, for according to Rabbi Eliezer, it is permissible to take it even from the courtyard, as it states that whatever is in the courtyard is ready. But the fact that he (i.e., Rabbi Eliezer) used the term, “in front of him,” because the Rabbis who disagree with him state that even what is in front of him, he can kindle with it, but not to pick at his teeth, for they hold that wood is not used other than for burning.
+וחכמים אומרים מגבב משלפניו ומדליק – but not from the courtyard, for since they are thin chips and it is a burden to gather the wood and to sweep/rake them up, for from yesterday, they di dnot exist. But when the Mishnah stated that a person takes a chip of wood to pick at his teeth, we hold that even that which is in front of him he should not take other than to kindle, for wood is not given other than for burning. And in two things they disagree. But the Halakha is according to the Sages. And it is not permissible to take a wood chip to pick at his teeth other the manger of the animal, for anything that is fit for the food of an animal is permitted to cut whether on Yom Tov or on Shabbat, and there is nothing regarding them concerning the repair of a utensil.
+
+Mishnah 7
+
+אין מוציאין את האור – because it is like “giving birth” and similar to [prohibited] work, for one creates this fire on the Festival day.
+מן העפר – there is ground that when one digs it up, one produces fire from the place of its digging.
+ולא מן המים – one puts water in a white glass utensil and places it in the sun and when the sun is very hot and the glass produces a flame, and brings scraps/chips and they reach the glass and it burns.
+רעפים – a hollowed out earthenware utensil in its middle when they cover with them the gardens.
+אין מלבנין – with a flame.
+את הרעפים – and specifically with new flints because they are similar to a think that is burned, and they are glazed and strengthened by the flame.
+ועוד אמר ר"א – because the Tanna taught one for a leniency regarding that which is not permitted for use on the Sabbath/Festival day (i.e., Muktzeh) and afterwards he taught another thing, and it says, “and furthermore.”
+עומד אדם על המוקצה – that requires designation of an object for use [on the coming Holy Day], and the designation is beneficial for it.
+ערב שבת בשביעית – when the tithe does not apply on it, and is not missing anything other than a designation. But the same law applies by that which is tithed in and in the rest of the years of the seven-year cycle. But he took something that is usual, for something merely set aside is not tithed, for dried figs and raisins are merely things that are stored away and it is not customary to tithe them prior to the completion of the work.
+מכאן אני נוטל למחר – and is enough with these when there is choice.
+עד שירשום – with a sign/symbol, for there is no choice. But the Halakha is according to the Sages.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+משילין פירות דרך ארובה – whomever has fruit or produce spread out on his roof to dry out, and he saw rain coming slowly, they permitted him to go to the trouble and to cast them through an aperture in the roof, and they fall to the ground, for there is no excess trouble, and specifically an aperture, for every aperture is from above to below [in the ceiling of the roof] but a window, such as a roof that is surrounded by partitions and window I in the wall, and one must raise it up to the window to cast it, all of this the Rabbis did not permit and to be painstaking.
+ומכסין את הפירות – but we don’t say that it is toil that is not for the needs of the Festival day, but because of the loss of money, the Rabbis permitted it.
+דלף – rain that drips from the roof.
+וכן כדי יין וכדי שמן – that cover them because of the drippings [from the roof].
+תחת הדלף – to receive the water so that it should not soil the house. But if the utensil became filled, he pours it out and repeats it and is not prevented [from doing so].
+
+Mishnah 2
+
+כל שחייבין עליו – that the Sages forbade to do on Shabbat because of Rabbinic decrees to enhance the character of the Shabbat/Festivals as a day of rest.
+או משום רשות – that there is in a bit of a Mitzvah, but not a large Mitzvah, but it is near to being an optional act, but there is within it a prohibition from the words of the Scribes.
+או משום מצוה – or there is within an actual Mitzvah/commandment, and the Sages prohibited doing it on the Sabbath.
+וחייבין עליו – not to do it on the Festival.
+ואלו הן משום שבות – that the Sages placed upon him to abstain from doing but there isn’t in their performance any kind of Mitzvah.
+לא עולין באילן – a decree lest he tear off [a branch].
+ולא רוכבין על גבי בהמה – a decree lest he cut a vine-shoot to drive the animal.
+ולא שטין על פני המים – a decree lest he make a swimmer’s bottle (see Tractate Kelim, Chapter 2, Mishnah 3 – used for practicing).
+ולא מטפחין – hand upon hand.
+ולא מספקין – hand upon the leg.
+ולא מרקדין – on the Festival, and all of them are a decree lest he repair a musical instrument.
+ואלו הן משום רשות – because oof those of the ending section of the Mishnah which are a complete Mitzvah, regarding them we call these “optional.”
+לא דנין – a judgement, and sometimes it is optional, such as when there is a larger city than this one, and it is not upon him to judge.
+ולא מקדשין – the betrothal of a woman. For sometimes, it is not a complete commandment but rather optional, such as when he has a wife and children.
+ולא חולצין ולא מיבמין – also at the time when he has an older brother than him, it is option, but it is a great Mitzvah to perform a levirate marriage and the reason for all of them is lest he write [documents].
+ולא מעריכין – the value of this thing is upon me, and he gives according to the years, as it is written in the portion of valuations (Leviticus 27:1-8).
+ולא מחרימין – behold this animal is devoted to God. And a mere devotion of an animal is for the treasury of the Temple. And all of them, the Rabbis forbad because they are similar to business transactions where one removes it from his domain to the domain of the Sanctified.
+ולא מגביהין תרומות ומעשרות – and even in order to give them to the Kohen on the same day that is appropriate, for because of the Rejoicing on the Festival that the Kohen who needs them, he separates them (i.e., the tithes), and nevertheless, it is prohibited, for it is considered like repairing. And these words concerning produce that yesterday were eatables forbidden prior to the separation of sacred gifts, that currently such as dough one has to separate Hallah from, we separate it on the Festival and give them to the Kohen.
+אין בין יו"ט לשבת אלא אוכל נפש בלבד (this part of the Mishnah is also found in Tractate Megillah, Chapter 1, Mishnah 5) – this anonymous teaching is according to the School of Shammai which states that we do not take out the minor nor the Lulav nor a Torah scroll into the public domain, for taking out was only permitted for the purpose of the preparation of food. But we hold like the School of Hillel which states that since removal was permitted for the purposes of the preparation of food, it is also permitted for that which is not needed [for food preparation]. And there are those who state that we let down pieces of fruit through an aperture in the roof looking to the ground floor at the beginning of our Chapter (Mishnah 1), that it is prohibited on the Sabbath, but that is permitted on the Festival.
+
+Mishnah 3
+
+כרגלי הבעלים – a person cannot bring it on the Festival other than where its owners are able to go.
+או לרועה הרי אלו כרגלי הבעלים – Our Mishnah when there is in the city two shepherds, and we do not know which of them it would be [according to] the will of the owners, they are like status of the owner, if it was not with the shepherd while it was still day [prior to the start of the Festival]. But when the city lacks all but one shepherd, all the people of the city place their cattle in his domain and in having a Sabbath center, it would be like the status of the shepherd.
+ושאינן מיוחדים – [not designated] to one of them, but rather to all of them.
+הרי אלו כמקום שהולכין – to the place where all of them are able to go, it is permissible to bring the utensils, but if one of them made an Eruv at the end of two-thousand [cubits] to the north and the others did not make an Eruv, he delays them from being able to walk to the south even one step because of his portion, and they prevent him from going to the north, other than to the two-thousand cubits that are permitted to them.
+
+Mishnah 4
+
+כרגלי השואל – for he acquired his Sabbath center with him at twilight, for twilight is the entrance of the day where one acquires his Sabbath center, and even though it did not come into the hand of the borrower other than on Yom Tov/the Festival day, for it was not established in his possession at twilight, it is in the status of the person who borrows it (i.e., the utensil). And if he borrowed it on Yom Tov once it became dark, it is in the possession of the one who is lending it out, because he has acquired the Sabbath center with its owners. And even if he was accustomed to lend it out on every Holy Day.
+האשה ששאלה מחברתה תבלין – for her pot.
+ומים ומלח – for her dough.
+הרי אלו – her pot and her dough.
+כרגלי שתיהן – they do not bring them other than in a place where both of them are able to go, for since she borrowed it on the Festival day, they acquired the Sabbath center for the spices or the water and the salt with their respective owners.
+שאין בהם ממש – they are not recognized, neither the pot, nor the dough, such as the case where the cooked dish is thick and the water is not recognized in it. Therefore, it does not delay their going. And regarding the salt, Rabbi Yehuda does not dispute when speaking of dough that was kneaded in salt which is large and thick, which is recognizable and has substance. But the Halakah is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+ושלהבת – such as the case where he kindled his candle with his friend’s flame, it does not indispensable in the prohibition of [Sabbath/Yom Tov] boundaries.
+מועלין בה – a person who benefits from it (i.e., the burning coal), brings a guilt-offering of sacrilege.
+ושלהבת לא נהנין – ab initio according to the Rabbis.. But if they derived benefit, they do not commit an act of sacrilege, and they are not liable for a sacrifice of sacrilege for there isn’t anything of substance. And similarly, a person who takes out a burning coal to the public domain on the Sabbath is liable, but the flame that pushed his hand from the private domain to the public domain is exempt.
+כרגלי היחיד – we don’t bring water other than according to the status of the owner of the well.
+כרגלי אותה העיר – two-thousand cubits in all directions outside of its extension of the city limits/outskirts of the city.
+ושל עולי בבל – that is made for those who passers-by in the middle of the path, and they made them members of the Diaspora to cause them to drink while they are coming up [from Babylonia].
+כרגלי הממלא – because it is ownerless and something ownerless is acquired through lifting. But if a person comes and asks him for water, he does not lead them other than according to his status, for this Tanna/teacher holds that there is a choice to be stringent, for from yesterday, the matter was clear that it belonged to this person and it stood in his domain. But not according to Rabbi Yohanan ben Nuri who stated that ownerless objects acquire their Sabbath center for themselves in their place (see Tractate Eruvin, Chapter 4, Mishnah 5).
+
+Mishnah 6
+
+לא יביאו לו – from his produce, for since he had not made an Eruv there, that his produce is like him.
+
+Mishnah 7
+
+מי שזימן אצלו אורחים – from another town and they would come to him via the Eruv.
+לא יוליכו – after the meal [they should not bring] portions in their hands to their homes.
+אא"כ זיכה להם – at the hand of another [he gave them possession of those foodstuffs].
+[מנותיהם מערב יום וטוב ש] – that the owner of the house distributed them to another person through “pulling’ on the eve of the Festival day, and said to him: have so-and-so and so-and-so acquire these portions, for one acts in a person’s interest in his absence (see Tractate Eruvin, Chapter 7, Mishnah 11).
\ No newline at end of file
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+Bartenura on Mishnah Beitzah
+ברטנורא על משנה ביצה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Beitzah
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org
+
+Bartenura on Mishnah Beitzah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+ביצה שנולדה ביו"ט – [on Yom Tov] which is after Shabbat is what we are dealing with. And the reason of the School of Hillel which states “it may not be eaten,” because an egg laid today was fully developed yesterday (Talmud Betzah 2b), and it results that Shabbat would prepare for Yom Tov, and the Torah states (Exodus 16:5): “But on the sixth day, when they apportion [what they have brought in, it shall prove to be double the amount they gather each day],” for a regular Friday is a weekday, on a weekday one prepares for Shabbat, and on a weekday one prepares for a Yom Tov/Festival, for a Festival is also called Shabbat, one does not prepare on a Yom Tov for Shabbat nor does one prepare on Shabbat for a Yom Tov. And preparation like this of the egg, even though it is in the hands of heaven, it is called preparation. However, Shabbat and Yom Tov are important, as they require that their meals have preparation/designation on a weekday, and on one of them, one can prepare for its fellow, even with preparation at the hands of heaven, but the meal of a weekday is not considered important nor does it require preparation. Therefore, on a mere Sunday which is not a Holy Day, we don’t forbid an egg that was laid on that day because it was completed on Shabbat, but the meal of a weekday, the all-Merciful does not require preparation while it is still daylight. But they (i.e., the Rabbis) an egg that was laid on any Holy Day/Yom Tov, and even though it is not after the Shabbat, as a decree because of a Holy Day that comes after the Sabbath. And similarly, they forbade an egg that was laid on every Sabbath to quaff/swallow a living animal, as a decree because of a Shabbat that comes after a Yom Tov. For a Sabbath and a Holy Day that are juxtaposed one to the other, an egg that is laid on this one is forbidden [to be eaten] on that one. And similarly, the two days Holy Days of Rosh Hashanah, but the second Holy Days of the Diaspora that whatever be your opinion one of them is a weekday, and an egg that is laid on this one is permitted on that one.
+שאור בכזית – as regarding eating, everyone does not dispute that both this (leaven) and that (leavened bread) are [forbidden] with an olive’s bulk, for since the Biblical verse begins with שאור/leaven and concludes with חמץ/leavened bread. “No leaven shall be found in your houses [for seven days]. For whoever eats what is leavened, [that person shall be cut off from the community of Israel],” to tell you that this is “leaven” and that is which is leavened, as is the case with the one is also the case with the other. But they (i.e., the Schools of Hillel and Shammai) argue regarding removal, as the School of Shammai holds that since the All-Merciful has written for both leaven and that which is leavened, and to write [the word] Hametz/leavened product, for its that which is a strong leavening agent (see Talmud Betzah 7b), and despite this, one is obligated to remove it, and it is an a fortiori for leaven which is a strong leavening agent, but we learn from this that the measurement for the one is not like the measurement of the other, and we don’t derive removal [of Hametz] from eating. But the School of Hillel holds that both (i.e. שאור וחמץ) [are forbidden] by an olive’s bulk, as we derive removal from eating. But because that these three things are of the liberal opinions of the School of Shammai and the of the stringencies of the School of Hillel regarding the Yom Tov, they are taught together.
+בכותבת – date palm.
+
+Mishnah 2
+
+השוחט חיה ועוף – he who comes to slaughters a wild beast or fowl and consults with the Jewish court how he should do it.
+ב"ש אומרים – the Jewish court teaches him that ab initio, he should slaughter it with a mattock (i.e., a pronged tool) stuck in the ground that he prepared while it is still day (i.e., before the start of the Festival – see Talmud Betzah 7b) that is he should uproot it from the place where it is stuck into the ground and bring up dirt and cover it. For we are speaking that it is inserted in crushed/loose earth (see Talmud Betzah 8a) that is appropriate for covering, that is not lacking pounding/crushing.
+דקר – a peg that we stick in the ground, and the language of the peg is (Numbers 25:8): “stabbed both of them.”
+שאפר כירה מוכן הוא – they do not refer to the words/matter of the School of Shammai and the School of Hillel, but it is an entirely separate matter, and this is how it should be understood – that the ashes of the oven should be made ready and that they do not need preparation/designation for a particular purpose that is mind is upon it, and they did not teach other than that which had been heated from the eve of the Festival, but that which was heated on the Festival is prohibited, for one cannot say that his thoughts were upon it from yesterday. For if it was appropriate to roast on it an egg, for it was yet hot ashes/embers, even though it was kindled on the Festival, it is permissible to cover it, for it is worthy of roast on it an egg, they take it also and cover [the blood] with it.
+
+Mishnah 3
+
+אין מוליכין את סולם משובך לשובך – regarding the ladder of an upper story no one disagrees that it is forbidden and regarding a ladder of a dovecote also, when he brings it in the public domain, the School of Hillel admits that it is forbidden, for a person who sees it would say that he is fixing his roof, he is bringing it and doing work on the Festival, but they (i.e., the Schools of Shammai and Hillel) disagree when he brings it in the private domain and there aren’t people who see him. The School of Shammai holds that they should not bring it, for any thing that the Sages prohibit in order to avoid the semblance of wrong-doing for appearance sake (Talmud Betzah 9a), even in the remotest recesses (i.e., the strictest secrecy) is prohibited, but the School of Hillel permits it, and even though that generally, this is the law, here it is permitted because of the joy of the Festivals.
+מחלון לחלון – in the same dovecote itself, for it is the manner of each dovecote to have [many compartments] a nest for each and every pair, and a window for each and every nest.
+זה וזה אני נוטל – This is a dispute between the School of Shammai and the School of Hillel specificially in the first brood of the year (see Talmud Betzah 10a), for it is the practice of those who raise doves to always leave the first brood which are the first two pigeons, for their mothers console them so that they do not fly off. But the School of Shammai holds that that mere words are not enough, lest they take them on the morrow, and they determine to protect them and would engage in carrying that is not necessary , but when he shakes and uses them while it is still daytime for slaughter, and does not protect them, furthermore, we don’t suspect that he is protecting them. But the School of Hillel does not decree lest he has compassion on them, and even if they are the first brood.
+
+Mishnah 4
+
+זימן שחורים ומצא לבנים – this matter is simple and it was not necessary to teach it. But this is how it should be understood – that if he designated black and white ones and found black ones in the place of white ones and white ones in the place of black ones. And this is the explanation of our Mishnah – that he designated black ones in this nest and found white ones there, [or] he designated in the second [nest] white ones and found it black ones, you might think they had been reversed, but it comes to teach us that this is not the case.
+שנים ומצא ג' – and he doesn’t recognize the ones that are ready, all of them are forbidden.
+שלשה ומצא שנים מותרים – and one went off, and he two remained. And we don’t say that just as the one went off, so all the others went off and these are the others.
+זימן בתוך הקן ומצא לפני הקן – but within the nest he did not find all of them, they are forbidden.
+ואם אין באותו שובך אלא הן הרי אלו מותרין – and even though there is another dovecote near it within fifty cubits, if that dovecote is not in the row of this dovecote equivalently other than in the corner-piece, we don’t say that from that dovecote that is closest to it. For the pigeons all the while that they are not flying but are stretching their legs, they are not equally stretching other opposite their own nest, for if they see their nests when they turn around to their backs they stretch, and if not they do not stretch.
+
+Mishnah 5
+
+העלי – the handle of a very large piece of wood where they pound/crush grits and similar things. But because of its heaviness and size, for it is not considered a utensil.
+לקצב – to cut/sever.
+וב"ה מתירין – because of the joy of the Festival, and even though it is not considered as utensil.
+לפני בית הדריסה – that people will tread upon it, in order that he will not lose it.
+ולא יגביהנו – to carry it after flaying it.
+וב"ה מתירין – for if he did not permit it, he would not slaughter it in order not to lose the hide, and be prevented from the rejoicing of the Festival.
+תריסין – those who sell spices have stores that are made like chests which stand in the market and are not attached to the ground. And these shutters are doors that close the openings of these chests, and sometimes these shutters are removed from the opening of the chest and they spread upon them, the dyes/ingredients of frankincense that are in the store.
+מתירין עף להחזיר – with these shutters that lack a hinge from the side, no one disagrees that it is forbidden to lock with them even the doors of the stores, for this is comparable to building. But they do dispute regarding shutters that have a hinge in the middle like something protruding and they insert it in the hole that is in the middle wall, at the opening of the store. The School of Shammai holds that we make a decree that a hinge in the middle is on account of the hinge from the side. But the School of Hillel holds that we do not make a decree concerning the shutters of the stores, and it is permitted ot return them, because it is necessary to remove spices and if we don’t permit him to return them, he would not open it and would be prevented from the joy of the Festival.
+לא את הקטן – nor whatever it may be that is not for the needs of eating.
+וב"ה מתירין – who say that since it was permitted to remove something for the needs of eating, it is also permitted for something that is not for the needs of eating, and there would be a need for a Mitzvah such as these that are considered in our Mishnah, or for the need of something enjoyable such as from the opening of his house and similar things, to exclude the removal of stones and similar things, for on those, the School of Hillel admits that it is prohibited.
+
+Mishnah 6
+
+איין מוליכין חלה – on the Festival Day. Even though it is permitted to separate it, they did not permit him to bring it, but the repair of the dough they permitted to him, and nothing more.
+מתנות – the shoulder, the cheeks and the stomach (see Deuteronomy 18:3).
+גזרה שוה – not specifically, for all of it is, was decreed by the Rabbis because of a decree that we don’t raise up the priest’s due and the tithes on the Festival. But it is similar to an analogy.
+מתנה לכהן – from the twenty-four priestly gifts.
+כשם שאין מוליכין את התרומה וכו' – this Mishnah is superseded in the Gemara (Tractate Betzah 12b) for the Schools of Shammai and Hillel did not dispute that they bring up the hallah offering and priestly gifts. For they did not dispute other than in bringing up the Priest’s due/the Sacred gift for the Priest/Terumah, as the School of Shammai state that we don’t bring it up but the School of Hillel states that we do bring it up. The School of Hillel said to the School of Shammai that the Hallah/dough offering and priestly gifts are for the Kohen, and the Priest’s Due is a gift for the Kohen, and just as they bring up the [other gifts] they also bring up the Terumah. Bet Shammai responded to them that this is not the case, for if you said concerning the Hallah and priestly gifts that they are deserving of separating their priestly gifts, the Sages gave the strength and the permission for their being set apart for a sacred purpose, for since their obligation comes on the Festival day, since we knead and slaughter on the Festival day, and since they were permitted on the Festival day, we permit to bring them up even those that were made from the eve of the Festival day, shall we say that the Priest’s due which is not worthy in being brought up that it is impossible that the obligation for Terumah should come to the pile on the Festival Day, since there is no obligation for Terumah other than from the time of smoothing out the pile and we don’t smooth out the pile on the Festive Day, therefore, we don’t bring up the Terumah on the Festival Day.
+
+Mishnah 7
+
+במדוך של עץ – but not in one (i.e., a pestle) made of stone. But however, with a wooden pestle, they are crushed in their manner and there is no need for a change, since they lose their taste if they are crushed from the day before.
+והמלח בפך – [a cruse] of earthenware he crushes it.
+או בעץ פרור – it is the spoon that one stirs the pot with, for the salt requires a change, for he had to crush it from the day before so that it doesn’t lose its taste. And the Halakha is that one who comes to crush salt on the Festival Day, turns the mortar on its side and crushes in a changed manner. But the spices are crushed in the regular manner and they do not require a change.
+
+Mishnah 8
+
+בורר אוכל אוכל – he collects food one piece at a time from the refuse.
+בורר כדרכו בחיקו – and as long as it won’t be a painstaking preparation separating the large amount of refuse. But if it the painstaking preparation involved in separating the refuse is greater than the trouble involved to separate the food, such as the case where the refuse is exceptionally thin, even though the food is greater in its measure than the refuse, the School of Hillel agrees that one separates the food and sets aside the refuse, to exclude where the trouble involved is preferable.
+אף מדיח ושולה – that he brings a utensil filled with pulse and puts water upon it and the refuse floats on top of the water and he removes it with his hand. The word שולה /”draw it out” is like (Exodus 3: 5 ) “Remove your sandals [from your feet, for the place on which you stand is holy ground].” But the Halakha is not according to Rabban Gamaliel.
+
+Mishnah 9
+
+אין משלחין ביום טוב – gift of a person to his friend.
+אלא מנות – something prepared that is not made to be left over until the morrow, such as pieces of meat and/or fish.
+וב"ה אומרים כו' – The School of Hillel did not permit other than to send via one or two people. But three or more people who carry the present is forbidden, as it the matter is too large and appears like one is bringing [things] to sell in the marketplace.
+אבל לא תבואה – which is not appropriate for eating, for it requires grinding and we do not grind on the Festival Day.
+ור' שמעון מתיר בתבואה – for one is able to crush it in a small mortar and cook it through the use of a pot. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 10
+
+משלחין כלים תפורין – that are appropriate for clothing, and which are not sewn are appropriate for covering.
+כלאים – when they are hard and they don’t make warm, it is permissible to lie on them.
+סנדל מסומר – of wood covered with nails. For the Sages decreed concerning it that one should not wear it on the Sabbath and the Festival Day, because of an event that occurred where those killed by the [Roman] Kingdom were killed by it, as it is explained in Tractate Shabbat 60a – in the chapter “How a woman goes out” (chapter 6).
+ולא מנעל שאינו תפור – and one that was attached by pegs made of wood and similar kinds of things.
+אף לא מנעל לבן – in the place of Rabbi Yehuda, they would not wear white shoes until they blacken it.
+שצריך אומן – to blacken it.
+כל שנאותין – this is how it should be understood: All that is permitted to be used on weekdays like it is and does not require other work [done to it], even though they are not permitted to be used on Festival Days, such as Tefillin, which on weekdays one wears as they are and on Festival Days, one does not wear them, we send them on the Festival Day (see Talmud Betzah 15a).
+
+Chapter 2
+
+
+
+Mishnah 1
+
+יום טוב שחל להיות ערב שבת לא יבשל בתחילה – that is to say that the beginning of his cooking and its essence should not be for the Sabbath, but rather for the sake of Yom Tov/the Festival Day should be the beginning of his cooking and what remains should be for the Sabbath.
+ועושה תבשיל מערב יום טוב – for the sake of the “joining of cooked foods”/Eruv Tavshilin (preparing meals for the Sabbath on a Holy Day occurring on a Friday: a person prepares a dish on Thursday and lets it lie over until the end of the Sabbath which he does on the Holy Day – Friday – is merely a continuation of the preparation begun on Thursday). There are those who say that the reason that this dish from the eve of the Festival day/Yom Tov, is because of the honor of the Sabbath, for since from the eve of the Festival day he remembers the Sabbath, he will choose a nice portion for the Sabath, and not forget the Sabbath because of the preoccupation with the Festival Day. And there are those wohose say that is because of the honor of the Festival day, in order that they should see that they don’t bake from the Festival day for the Sabbath other than if he had begun while it was still daylight, for on the Festival day, he does nothing other than complete it, a fortiori (i.e., all the more so), from the Festival day to a weekday entirely, we do not back nor cook. And we make the blessing on Eruv Tavshilin/”joining of cooked foods” in the manner that we make the blessing on the Eruv in reference to the “joining of courtyards”/Eruv Hatzerot. But it is necessary to make assignment through another for all who wish afterwards to rely upon his Eruv/”joining,” and even without his knowledge, for one acts in a person’s interest in his absence.
+אכלו או שאבד – that same dish that he cooked, from the eve of the Sabbath.
+סומך עליו – to cook his dish on the Festival day for the needs of the Sabbath, But, from the outset, his “joining of dishes”/Eruv Tavshilin is not less than an olive’s bulk, whether for one [person] or for one hundred [people]. But if he began with his dough and his Eruv became lost, he completes it with what he has begun with.
+
+Mishnah 2
+
+מטבילין את הכל – for a person is obligated to ritually purify himself on the Festival. And everything that requires ritual immersion, whether a person or utensils, we ritually immerse prior to the Sabbath.
+כלים מלפני השבת – for since they are worthy after ritual immersion for things that they were not worthy for prior to the immersion, if one immerses them on Shabbat or on Yom Tov/the Festival day, it would be like repairing a matter an that is forbidden. And Shabbat was used here to inform you of the power of the School of Hillel, that even on the Sabbath, they permitted the ritual immersion of a person, because it appears like holding him dear and become cols cold and bathes for pleasure and not for the sake of ritual immersion.
+
+Mishnah 3
+
+ושוין שמשקין את המים בכלי אבן – whomever has fine water for drinking that became ritually impure, one fills from them a stone utensil that is not susceptible to receive ritual impurity and place them in a Mikveh of salty or turbid waters until the waters come into close contact with each other, resulting that these which were sown and connected to the waters of the Mikveh/ritual bath were cancelled out on account of this and made ritually pure, but the purification in the Mikveh is not for any foodstuffs and liquids but only for water alone, and not for the law of ritual immersion, but for the law of sowing.
+אבל לא מטבילין – we don’t put them (i.e., the waters) in a ritually impure wooden utensil that requires ritual immersion for the vessel, to cause contact [by dipping a vessel, filled with unclean liquid, so as to make its surface level with the surface of the water into which it is dipped, which is a ceremony of levital purification], in order to raise the ritual immersion to the utensil along with the contact with the water.
+ומטבילין מגב לגב – a person who immersed utensils with the intention that he would tread olives upon them in the building containing the tank [and all the implements] for the pressing of common (i.e., non-holy) olives, and he reconsidered to press in them grapes in the vat for wine pressing of Terumah, he mus immerse them a second time for the purpose of Terumah. And similarly, if he had immersed utensils for the sake of Terumah and reconsidered to make them holy, he requires a second ritual immersion for the sake of making it holy. And that ritual immersion can be done on the Festival day/Yom Tov, for there is no repair of the utensil for this ritual immersion is not for elevating them from ritual defilement, but rather for an additional purity.
+ומחבורה לחבורה – if he immersed utensils in order to eat his Passover offering with one association/group and he reconsidered to be reckoned with another association and he came to ritually immerse his utensils a second time, this ritual immersion is permitted to be done on Yom Tov/the Festival day.
+
+Mishnah 4
+
+מביאין שלמים – on Yom Tov/the Festival day, holiday peace-offerings, because there’re is through them the need for consumption by a person.
+ואין סומכין עליהם – for laying of hands upon them is prohibited because of the rabbinic decree to enhance the character of the day as a day of rest, for he would lay his hands with all of his strength and he would be making use of animals, for he lays his hands on them on the Eve of the Festival day, for the School of Shammai does not hold by the rule that immediately after the lay of hands comes the slaughtering [of the animal] (see Mishnah Menahot, Chapter 9, Mishnah 8 at the conclusion).
+אבל לא עולות – outside of the daily whole-offerings and Musaf/additional offerings which are a community sacrifice at a fixed time. But one should not bring an individual whole burnt-offering which cannot be consumed by a commoner (i.e., non-Kohen). But even the burnt-offerings for appearing [during the Festival in the Temple]are offered on the other days of the Festival, but not on the Festival day/Yom Tov, for the All-Merciful stated (Numbers 29:35): “[On the eight day] you shall hold a solemn gathering,” for you, but not for Most-High.
+וב"ה אומרים – one brings festival peace offerings and whole burnt offerings for appearance [in the Temple], as it is written (Deuteronomy 16:8): “[After eating unleavened bread for six days,] you shall hold a solemn gathering for the LORD] your God on the seventh day…,” everything is for God. But vows and free-will donations, according to everyone are not offered on the Festival, neither whole burnt-offerings or peace-offerings.
+
+Mishnah 5
+
+לא יחם אדם חמין לרגליו – The Torah permitted the preparation of food [on Yom Tov, for that day], but not to start a fire for bathing.
+וב"ה מתירין – for such it [i.e., the Torah] permitted kindling a fire for the needs of eating, it permitted it also for things which are not for the needs of eating, when there is a need for some sort of benefit. And the Halakhic decision is that hot water that was warmed on the Festival day, a person can wash his face, hands and feet in it but not his entire body, for they decreed that the Festival day/Yom Tov is like Shabbat. But hot water that was warmed from the eve of the Festival, one can wash all of one’s body in it on Yom Tov.
+
+Mishnah 6
+
+אין טומנין את החמין מיו"ט לשבת – for the School of Shammai holds that one does not bake other than if one made an Eruv with bread, and we don’t cook other than if he made an Eruv on the cooked dish, and we don’t put warm dishes in the chafing stove other than if he had warm dishes placed there from the eve of the Festival day. But the School of Hillel holds that we bake and cook and keep dishes warm for the Sabbath on the Eruv of the cooked dish alone. However, in the Gemara (Talmud Betzah 22a), it is proven that the School of Hillel also requires bread and meat and that is the Halakha.
+ואין זוקפין מנורה – [ put together a candlestick] when its pieces can be taken apart, and we don’t restore them for that is similar to [the prohibition of] “building,” for there is building for utensils. But the School of Hillel holds that there is no building with utensils.
+גריצין – thick loaves
+אלא רקיקין – thin loaves, for the School of Shammai holds that one does make a great deal of bread on the Festival Day because of the effort involved. But the School of Hillel holds that we bake a great deal of bread on the Festival day, for at the time that the bread is plentiful, it bakes well.
+וחרי – a large piece of dough that is baked upon coals, because it requires a large flame where the coals are continuously dimming/quenching, and there is great effort. But the Halakha is not according to Rabban Gamaliel where he is stringent like the words of the School of Shammai.
+
+Mishnah 7
+
+מכבדין את המטות – when the eat there (they sweep between the couches). For they normally recline to eat on top of beds and because it is such a small place, they are not suspect lest it make indentations, as we would fear regarding a large house and it is impossible that there wouldn’t be an indentation/hole.
+מוגמר – frankincense on top of the coals to smell it, but to perfume the utensils, it is the words of everyone that it is prohibited.
+מקולס – its legs, and its innards are hanging outside of it [on its side] when they are roasting it, and they do this in memory of the Passover sacrifice, as it is written concerning it (Exodus 12:9): “[Do not eat any of it raw, or cooked in any way with water, but roasted-] head, legs and entrails – over the fire.” [The word] מקולס/an animal roasted in its entrails and legs on the head – is like this hero whose weaponry was with him (a reference to Goliath in I Samuel 17:5 who had a “bronze helmet/כובע נחשת ) and the Aramaic translation of “bronze helmet” is a bronze helmet (see also Rashi to Zebahim 88b). But Maimonides explained the word מקולס as meaning honorable, in the manner of praise.
+וחכמים אוסרין – [The Sages forbid] all three. Sweeping because it makes indentations, and the spices put upon the coals/perfume because it is not necessary for every person, for it is not other than for those spoiled and those who indulge themselves in pleasures and to one who has a bad odor. The spices placed upon the coals – because it appears like one who is eating Holy objects outside [the Temple]. And the Halakha is according to the Sages.
+
+Mishnah 8
+
+פרתו יוצאה ברצועה שבין קרניה – for beauty/adornment. And the Sages stated that it is a burden and is not a decoration for it. And it was not the cow of Rabbi Eleazar ben Azariah but that of his neighbor, and since they did not protest, it was called as associated with him.
+ומקרדין ביו"ט – like a small bronze saw whose teeth are thin and which rubs and scratches the animal, and even though it makes a wound.
+ברחים שלהן – small which are made for this.
+מקרצפין – with a wooden saw whose teeth are thick. But they don’t make a wound.
+אף לא מקרצפין – for we decree that currying with a strigil leads to scratching (which causes a wound). But the Halakah is not according to Rabbi Eleazar ben Azariah in these three matters, but rather, we scrape/curry the animal only, because in this we confirm the approach of Rabbi Shimon who said that a thing in which we don’t have an intention is permitted, and we hold according to him. But the Sages dispute this as they hold like Rabbi Yehuda who stated that a thing which was not intended is prohibited, but this is not the Halakha.
+
+Mishnah 9
+
+משום שלשה כלים – for if he separated one of them they are not shards of utensils but rather all of them are considered a utensil of its own and is impure, even while they are still attached in the millstone and appear as one utensil.
+משום כלי קבול – the bottom one that receives dust from the pounding of the peppers through the holes of the basket used as a sieve is ritually impure because it is a receptacle, for it is a wooden utensil that has a receptacle.
+ומשם כלי מתכות – the upper one where we pound and grind in it the peppers, is ritually impure because it is a metal utensil, and because a wooden utensil cannot be made impure, for its flat surfaces are ritually pure, but because its lower covering is made of metal.
+ומשום כלי כברה – its middle which surround the basket used as a sieve. Because of the wood utensil it is not defiled and its receptacle is not a receptacle, but the Sages decreed defilement upon the basket used as a sieve because it is a woven utensil, and even if the metal basket used as a sieve does not defile because it is the utensil of the basket used as a sieve.
+
+Mishnah 10
+
+עגלה – made for a child to play with, and it is special for him to sit upon it.
+טמאה מדרס – if the small child had a flux, the wagon becomes a primary source of ritual impurity.
+ונטלת בשבת – because it has the status of a utensil upon it.
+ואינה נגררת – [but may not be dragged] on the Sabbath.
+אלא ע"ג כלים – on top of clothing, because it makes a ditch in the ground and someone who furrows is liable because of [the prohibition of] plowing.
+רבי יהודה אומר כו' – there are two Tannaim and according to Rabbi Yehuda, for the first Tanna is also Rabbi Yehuda who said that something that is not intended is prohibited, and this other Tanna comes and states that Rabbi Yehuda did not prohibit a child’s wagon because it does not make a ditch while walking through the digging, but presses upon the earth and threshes underneath it and makes its dirt lower but does not move the dirt from its place. But already, the law has been decided according to Rabbi Shimon who stated that a person may drag a bed, chair and a bench, so long as he doesn’t intend to make a ditch.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אין צדין דגים – even though slaughtering and baking and cooking are from the primary forms of [prohibited] work, they are permitted for the needs of the Festival day/Yom Tov, hunting is similar to reaping and reaping is not permitted on the Festival day. Vivarium of fish are pools of water where fish are raised there. Vivarium of wild beasts, enclosures (especially, an enclosed space outside for a settlement) surrounded by a fence all about and they bring there wild animals who give birth and who are raised there.
+ואין נותנין – [they do not place] before the fish food, for it is possible for them [to survive] without food, and their feeding is not upon you.
+אבל צדין חיה ועוף – who are ready from yesterday.
+מן הביברין – the small vivarium, which do not lack some phase of the process of hunting. And Rabban Shimon ben Gamaliel does not to argue against the first Tanna [of our Mishnah], but rather to explain [his reasoning].
+כל המחוסר צידה – that one needs to request a company of intriguers to catch him, and all the runners after it and reach it at once when the wild beast is not lacking some phase of the hunting process, and if not, it is lacking some phase of the hunting process.
+
+Mishnah 2
+
+ומעשה בנכרי – The Mishnah is deficient and should be read as follows: If it was doubtfully ready, it is prohibited, but Rabban Gamaliel permits it, and there was a story about one heathen, etc. But the Halakha is not according to Rabban Gamaliel, but rather, fruit and fish that were brought on Yom Tov/The Festival day, which was a doubt if they had been collected today or yesterday, [or] there was a doubt if they had been hunted today or yesterday, they are forbidden. And whatever is forbidden to eat is forbidden to carry. But if their form proves about them such as withered fruit that it is impossible that they were gathered today, and similarly, fish that were brought from a distant place that it is impossible that they had been hunted today, are permitted. And something that is prepared/ready that comes from outside the [Sabbath] limits (i.e., the marked off area around a town or place within which it is permitted to move on the Sabbath two-thousand cubits in every direction) for an Israelite, it is forbidden for that Israelite to be brought for him and for his household, but it is permitted for another Israelite. But fruit that had been plucked and fish that had been hunted on the first day of the Festival, are permitted for the evening of the Second Day of the Festival in order that they are made, except for the two days of the holiday of Rosh Hashanah in which they are prohibited until the conclusion of the Second Day of the Holiday in order that they are made. And the explanation of [the term] in order that they are made, in order that the fruit can be plucked/detached from the place where they are detached and are brought from the place that they are brought from. But a cities whose doors are locked at night must wait until they are made.
+אלא שאין רצונו לקבל ממנו – that I hate him.
+
+Mishnah 3
+
+בהמה מסוכנת – which he is afraid lest it might die. And he has not need for it for he has already eaten his meal.
+לא ישחוט – unless he knows that there is a delay during to day to eat an olive’s bulk roasted from it.
+מבית טביחתה – which is ready at hand and stripped from its hide and standing. But the Halakha is not according to Rabbi Akiba.
+לא יביאנו במוט ובמטה – by two people, because the matter is noisy and disregards the honor of the Festival day.
+
+Mishnah 4
+
+בכור שנפל לבור – a firstling with a blemish, which had not been shown to a Sage from the eve of the Festival day while it is still daylight to [potentially] permit it, and it fell into a pit on the Festival day, and he is afraid that it might die there.
+ירד מומחה – who is a specialist to distinguish between a fixed blemish and a passing blemish.
+ויראה – a blemish that it had [acquired] yesterday, if it is a fixed blemish.
+יעלה וישחט – because there is no prohibition for use or handling [on Yom Tov] (or set aside in a shed for a sacrifice), and from yesterday, his mind was upon it.
+ואם לאו לא ישחוט – this is how it should be understood, and if not, that this blemish that was upon it from the eve of the Festival was not a fixed [blemish] but rather on that day, it became a fixed blemish, even if it had passed and he brought it up, he should not slaughter it. And we don’t say that from yesterday, his mind was upon it and since it now has a fixed blemish, let’s slaughter it, for since yesterday’s blemish was not fixed, it is set aside in consequence of its being ritually forbidden.
+אין זה מן המוכן – not because it was forbidden for use or handling did he prohibit it, for Rabbi Shimon does not have [the concept of] Muktzeh/something set aside, but because he permits its use on the Festival day, it is like he repairs it, and it appears that he made a legal decision that was decreed upon it because of it is forbidden by the Rabbis as being out of harmony with the celebration of the day. And this is how it should be state: His making it permissible is not a permit, and it is not prepared to be acceptable.
+
+Mishnah 5
+
+בהמה שמתה – we are speaking of the Holy Animals [for use in the Temple], as it is taught regarding it and on the Hallah that was defiled. For the Holy Animals that died it is forbidden to derive benefit from it and it requires burial, therefore, one should not move it from its place. But a secular/non-holy animal, we cut it up before the dogs. And these words [apply] when it was in danger from yesterday, when his mind was upon it, but if it was not endangered from yesterday, even a non-holy/secular animal, he should not move it from its place.
+החלה שנטמאת – which is not appropriate for the Kohen on the Festival day, even to burn it or to give it to his dog, we don’t remove out of existence holy things form the world on Yom Tov, and even through animals eating it, as it is the decree of a Biblical verse that we do not remove ritually impure Holy Things from the world on Yom Tov.
+
+Mishnah 6
+
+אין נמנין – fix a price so that two or three people would say that this animal is for three Zuzim, one per person.
+ושוחטין ומחלקים ביניהן – at one half, one third or one-fourth, and for one does not mention the fixing of the price.
+שוקל אדם בשר – even though it is prohibited to weigh a pound, for it is the activity of a weekday, it is permissible to weigh meat in the place with a utensil in the balance with a chopper, and on the next day, they will see the chopper and the utensil as to their [combined] weight.
+וחכ"א אין משגיחין – do not investigate.
+בכף מאזנים כל עיקר – even to preserve the meat from the mice, it is prohibited to place them on the weighing scale. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+אין משחיזין את הסכין – with a millstone or with a whetting implement (of stone or wood)
+אבל משיאה על גבי חברתה – as he makes a change from the manner of the weekday.
+
+Mishnah 8
+
+אבל לא במדה – a designated/special utensil for measuring that he measures and sells [produce] with it. But if it is not designated for this, even though it stands for the measurement, when this one that he measures with breaks, the other stands in its place, and he is permitted to fill with it.
+אם היה כלי של מדה – even though it has yet been designated for this purpose, he should not fill it up. But the Halakha is not according to Rabbi Yehuda.
+ממלא מדותיו מעיו"ט – for we don’t measure on the Festival day.
+אף בחול המועד עושה כן – because of being idle from being in the House of Study, for many people would come to ask of him during the Intermediate Days when they are not busy with work and he would fill his measures at night which is not the time of study in the House of Study in order that he can be free during the daytime.
+מפני מצוי המדות – when he would sell oil, he had many measurements, and the purchasers would bring their utensils and he would measure for each and every person with his own measuring utensil, and they would empty out everything into their utensils all night long, in order that there would be no remaining oil attached to the sides of the measuring device or on its walls and as a result he would be stealing from the purchasers.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+מביא. ממקום למקום – within the [Sabbath] boundary limits.
+לא יביאם וכו' – to place three or four jugs within a basket or a hamper and carry them, because it appears like a weekday activity to carry burdens. But if it is impossible to make a change, it is permissible.
+אבל מביא הוא על כתפו – one or two for it proves that it is for the needs of the Festival day.
+או לפניו – in his hand.
+וכן המוליך את התבן – for burning or for the cattle.
+לא יפשיל קופה לאחוריו – for it appears like a weekday activity.
+ומתחילין בערמת התבן – even though he had not ordered it while it is was still daytime (before the start of the holiday) and he was not accustomed to burn with it, for this Tanna does not have the concept of Muktzeh/storage hut.
+אבל לא בעצים [שבמוקצה] – something wide at the back of the homes is called Muktzeh (a space back of the dwelling containing stored up wood, cattle in sheds, etc.), on account that it is set aside in back and one does not go in and come out of there frequently. And this wood that we are speaking of here, are large beams of cedar set aside for construction, and regarded as an item set aside due to monetary loss, as they are expensive. For in this case, even Rabbi Shimon, who is not of the opinion that there is a prohibition of muktze, concedes.
+
+Mishnah 2
+
+אין נוטלין עצים מהן הסוכה – even from a booth that is not of the Mitzvah (i.e., an ordinary booth on the property – not necessarily for Sukkot) such as on Passover or Atzeret/Shavuot, we don’t take from it wood on the Festival day (see Talmud Betzah 31a) because of the tearing down/destruction of the tent.
+אלא מן הסמוך לה – such as reeds that are standing near the walls that are not woven with the wall and are not abolished by the wall, therefore, we may take from them on the Festival day.
+מביאין עצים – detached [wood] pieces
+מן השדה – that are within the [Sabbath] limit from what is stored up/brought in.
+ומן הקרפף אפילו מן המפוזר – Our Mishnah represents the opinion of a singular authority and is not Halakha. But rather, the Halakha is that one does not bring in wood other than from the that which is gathered/collected in the enclosure (especially, an enclosed space outside of a settlement). But he should not bring it in from field at all, and even from that which is collected, for his mind is not upon it, since they are not guarded there. But from the enclosure which is guarded and surrounded about, when they are brought in his mind is upon them.
+כל שסמוך לעיר – in actuality, and that it has an opening, a key and is guarded, for Rabbi Yehuda requires two things – near the city and has a key/lock. But because he holds that mere enclosures have keys, because of this, he is not anxious to mention it.
+ר"י אומר כל שנכנסין לו בפותחת, ואפילו בתוך תחום שבת – since he has key, he doesn’t require it to be close by, but even if it is far until it is close to the end of the Sabbath limit boundary. And if it is nearby, we don’t require a key/lock. For something nearby without a key or a key without it being nearby is permissible. And the Halakha is according to Rabbi Yosi.
+
+Mishnah 3
+
+אין מבקעין עצים מן הקורות – that are set up in the Land, in order that they do not curve, and stand for building.
+ולא מן הקורה שנשברה ביו"ט – and even though that now they exist for burning, at eventide, they don’t exist for this.
+ואין מבקעין לא בקרדום – Our Mishnah is deficient and should be read as follows, but they chop firewood from the beam that was broken on the eve of the Festival day, and when they chop it, they should not do so with an ax.
+ולא במגרה – a sort of long knife filled with notches and cuts with it thick wood, for it is the utensil of an artisan.
+מגל – this also is the tool of an artisan, and appears like [one] wanting to do work.
+אלא בקופיץ – a mere hatchet (i.e., curved cutting tool) is a knife of butchers and is not the utensil of an artisan. And there are among them those which have two heads, one head is wide and is called the broadside of a double tool (see Talmud Betzah 31b), and the other head is narrow and is called the thin and pointed side of a double tool, and we don’t chop with it other than where its head is narrow and is the thin and pointed side of the double tool.
+ונוטל ממקום הפחת – and we don’t say that they are in consequence of a ritual prohibition, for he is not able to make a breach/hollow it out on Yom Tov and his mind is upon them, for the hut/house that is taught In our Mishnah speaks of that which is not built with plaster and lime, but is an arrangement of stones one on top of another without plaster, and not that its breach is not forbidden according to the Torah, therefore they are not forbidden for use or handling [on Shabbat and Festivals], and since we have said regarding eatables forbidden pending the separation of sacred gifts are not forbidden for use and handing and if he transgressed and repaired it, it is made legally fit by giving priestly dues.
+אף פוחת לכתחלה – for since there is no plaster there but only bricks stacked on top of the other, he does not tear them down and iit is permitted to make a breach ab initio. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 4
+
+אין פוחתין את הנר – to take one of the lumps of the artisan of earthenware and to insert his fist into it to engrave a lamp, because he is making a utensil.
+ואין עושין פחמין – for these are also a utensil for the refinement/smelting of gold, and the wick also is a utensil for kindling, which requires making and repair.
+ואין חתכין אותה לשנים – because [in the process] he is repairing a utensil, but to crush it/rub it with his hand is permitted.
+חותכה באור – he places the two ends of the wick in the mouth of two candles that he needs to kindle at once and kindles in the middle, but now that he does not prove that he was repairing something with intention, but merely just to kindle. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+אין חותכין את הנייר – that they place on it oil, and it stands in the midst of the fire, all o fthis when the oil is within it and it doesn’t burn.
+
+אין גורפין תנור וכירים – if there fell into them (i.e., the oven and/or the stove) from the paste of the oven and from the plaster , they don’t remove the ashes and coal from the oven for it is like repairing a thing, and it comes like the Rabbis who say that acts that are preliminary to the preparation (as grinding the slaughtering knife) are forbidden.
+מכבשין – lie on the dust and dirt in order that it would be smooth, for if it is impossible for him to bake other than if he removes the ashes and coal form the oven, it is permitted.
+מקיפין – bring them close to each other, like we don’t bring close a creation.
+לשפות – to arrange and to place upon them a pot and the flame is between the two pots but he forbid it because it is similar to “building.”
+[ואין סומכין] את הקדרה בבקעה – and they do not place wood other than for burning, and chips, wood that been split.
+וכן הדלת – they do not support it on chips, for wood is forbidden for use and handling on the Festival regarding all usage outside of burning.
+ואין מנהיגים את הבהמה במקל – because it appears like he leads it (i.e, the animal) to be sold in the marketplace.
+
+Mishnah 6
+
+משלפניו – from what is in front of him in the house.
+לחצות בו שניו – to take the meat which protrudes between his teeth, and that it is in front of him, is not specifically, for according to Rabbi Eliezer, it is permissible to take it even from the courtyard, as it states that whatever is in the courtyard is ready. But the fact that he (i.e., Rabbi Eliezer) used the term, “in front of him,” because the Rabbis who disagree with him state that even what is in front of him, he can kindle with it, but not to pick at his teeth, for they hold that wood is not used other than for burning.
+וחכמים אומרים מגבב משלפניו ומדליק – but not from the courtyard, for since they are thin chips and it is a burden to gather the wood and to sweep/rake them up, for from yesterday, they di dnot exist. But when the Mishnah stated that a person takes a chip of wood to pick at his teeth, we hold that even that which is in front of him he should not take other than to kindle, for wood is not given other than for burning. And in two things they disagree. But the Halakha is according to the Sages. And it is not permissible to take a wood chip to pick at his teeth other the manger of the animal, for anything that is fit for the food of an animal is permitted to cut whether on Yom Tov or on Shabbat, and there is nothing regarding them concerning the repair of a utensil.
+
+Mishnah 7
+
+אין מוציאין את האור – because it is like “giving birth” and similar to [prohibited] work, for one creates this fire on the Festival day.
+מן העפר – there is ground that when one digs it up, one produces fire from the place of its digging.
+ולא מן המים – one puts water in a white glass utensil and places it in the sun and when the sun is very hot and the glass produces a flame, and brings scraps/chips and they reach the glass and it burns.
+רעפים – a hollowed out earthenware utensil in its middle when they cover with them the gardens.
+אין מלבנין – with a flame.
+את הרעפים – and specifically with new flints because they are similar to a think that is burned, and they are glazed and strengthened by the flame.
+ועוד אמר ר"א – because the Tanna taught one for a leniency regarding that which is not permitted for use on the Sabbath/Festival day (i.e., Muktzeh) and afterwards he taught another thing, and it says, “and furthermore.”
+עומד אדם על המוקצה – that requires designation of an object for use [on the coming Holy Day], and the designation is beneficial for it.
+ערב שבת בשביעית – when the tithe does not apply on it, and is not missing anything other than a designation. But the same law applies by that which is tithed in and in the rest of the years of the seven-year cycle. But he took something that is usual, for something merely set aside is not tithed, for dried figs and raisins are merely things that are stored away and it is not customary to tithe them prior to the completion of the work.
+מכאן אני נוטל למחר – and is enough with these when there is choice.
+עד שירשום – with a sign/symbol, for there is no choice. But the Halakha is according to the Sages.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+משילין פירות דרך ארובה – whomever has fruit or produce spread out on his roof to dry out, and he saw rain coming slowly, they permitted him to go to the trouble and to cast them through an aperture in the roof, and they fall to the ground, for there is no excess trouble, and specifically an aperture, for every aperture is from above to below [in the ceiling of the roof] but a window, such as a roof that is surrounded by partitions and window I in the wall, and one must raise it up to the window to cast it, all of this the Rabbis did not permit and to be painstaking.
+ומכסין את הפירות – but we don’t say that it is toil that is not for the needs of the Festival day, but because of the loss of money, the Rabbis permitted it.
+דלף – rain that drips from the roof.
+וכן כדי יין וכדי שמן – that cover them because of the drippings [from the roof].
+תחת הדלף – to receive the water so that it should not soil the house. But if the utensil became filled, he pours it out and repeats it and is not prevented [from doing so].
+
+Mishnah 2
+
+כל שחייבין עליו – that the Sages forbade to do on Shabbat because of Rabbinic decrees to enhance the character of the Shabbat/Festivals as a day of rest.
+או משום רשות – that there is in a bit of a Mitzvah, but not a large Mitzvah, but it is near to being an optional act, but there is within it a prohibition from the words of the Scribes.
+או משום מצוה – or there is within an actual Mitzvah/commandment, and the Sages prohibited doing it on the Sabbath.
+וחייבין עליו – not to do it on the Festival.
+ואלו הן משום שבות – that the Sages placed upon him to abstain from doing but there isn’t in their performance any kind of Mitzvah.
+לא עולין באילן – a decree lest he tear off [a branch].
+ולא רוכבין על גבי בהמה – a decree lest he cut a vine-shoot to drive the animal.
+ולא שטין על פני המים – a decree lest he make a swimmer’s bottle (see Tractate Kelim, Chapter 2, Mishnah 3 – used for practicing).
+ולא מטפחין – hand upon hand.
+ולא מספקין – hand upon the leg.
+ולא מרקדין – on the Festival, and all of them are a decree lest he repair a musical instrument.
+ואלו הן משום רשות – because oof those of the ending section of the Mishnah which are a complete Mitzvah, regarding them we call these “optional.”
+לא דנין – a judgement, and sometimes it is optional, such as when there is a larger city than this one, and it is not upon him to judge.
+ולא מקדשין – the betrothal of a woman. For sometimes, it is not a complete commandment but rather optional, such as when he has a wife and children.
+ולא חולצין ולא מיבמין – also at the time when he has an older brother than him, it is option, but it is a great Mitzvah to perform a levirate marriage and the reason for all of them is lest he write [documents].
+ולא מעריכין – the value of this thing is upon me, and he gives according to the years, as it is written in the portion of valuations (Leviticus 27:1-8).
+ולא מחרימין – behold this animal is devoted to God. And a mere devotion of an animal is for the treasury of the Temple. And all of them, the Rabbis forbad because they are similar to business transactions where one removes it from his domain to the domain of the Sanctified.
+ולא מגביהין תרומות ומעשרות – and even in order to give them to the Kohen on the same day that is appropriate, for because of the Rejoicing on the Festival that the Kohen who needs them, he separates them (i.e., the tithes), and nevertheless, it is prohibited, for it is considered like repairing. And these words concerning produce that yesterday were eatables forbidden prior to the separation of sacred gifts, that currently such as dough one has to separate Hallah from, we separate it on the Festival and give them to the Kohen.
+אין בין יו"ט לשבת אלא אוכל נפש בלבד (this part of the Mishnah is also found in Tractate Megillah, Chapter 1, Mishnah 5) – this anonymous teaching is according to the School of Shammai which states that we do not take out the minor nor the Lulav nor a Torah scroll into the public domain, for taking out was only permitted for the purpose of the preparation of food. But we hold like the School of Hillel which states that since removal was permitted for the purposes of the preparation of food, it is also permitted for that which is not needed [for food preparation]. And there are those who state that we let down pieces of fruit through an aperture in the roof looking to the ground floor at the beginning of our Chapter (Mishnah 1), that it is prohibited on the Sabbath, but that is permitted on the Festival.
+
+Mishnah 3
+
+כרגלי הבעלים – a person cannot bring it on the Festival other than where its owners are able to go.
+או לרועה הרי אלו כרגלי הבעלים – Our Mishnah when there is in the city two shepherds, and we do not know which of them it would be [according to] the will of the owners, they are like status of the owner, if it was not with the shepherd while it was still day [prior to the start of the Festival]. But when the city lacks all but one shepherd, all the people of the city place their cattle in his domain and in having a Sabbath center, it would be like the status of the shepherd.
+ושאינן מיוחדים – [not designated] to one of them, but rather to all of them.
+הרי אלו כמקום שהולכין – to the place where all of them are able to go, it is permissible to bring the utensils, but if one of them made an Eruv at the end of two-thousand [cubits] to the north and the others did not make an Eruv, he delays them from being able to walk to the south even one step because of his portion, and they prevent him from going to the north, other than to the two-thousand cubits that are permitted to them.
+
+Mishnah 4
+
+כרגלי השואל – for he acquired his Sabbath center with him at twilight, for twilight is the entrance of the day where one acquires his Sabbath center, and even though it did not come into the hand of the borrower other than on Yom Tov/the Festival day, for it was not established in his possession at twilight, it is in the status of the person who borrows it (i.e., the utensil). And if he borrowed it on Yom Tov once it became dark, it is in the possession of the one who is lending it out, because he has acquired the Sabbath center with its owners. And even if he was accustomed to lend it out on every Holy Day.
+האשה ששאלה מחברתה תבלין – for her pot.
+ומים ומלח – for her dough.
+הרי אלו – her pot and her dough.
+כרגלי שתיהן – they do not bring them other than in a place where both of them are able to go, for since she borrowed it on the Festival day, they acquired the Sabbath center for the spices or the water and the salt with their respective owners.
+שאין בהם ממש – they are not recognized, neither the pot, nor the dough, such as the case where the cooked dish is thick and the water is not recognized in it. Therefore, it does not delay their going. And regarding the salt, Rabbi Yehuda does not dispute when speaking of dough that was kneaded in salt which is large and thick, which is recognizable and has substance. But the Halakah is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+ושלהבת – such as the case where he kindled his candle with his friend’s flame, it does not indispensable in the prohibition of [Sabbath/Yom Tov] boundaries.
+מועלין בה – a person who benefits from it (i.e., the burning coal), brings a guilt-offering of sacrilege.
+ושלהבת לא נהנין – ab initio according to the Rabbis.. But if they derived benefit, they do not commit an act of sacrilege, and they are not liable for a sacrifice of sacrilege for there isn’t anything of substance. And similarly, a person who takes out a burning coal to the public domain on the Sabbath is liable, but the flame that pushed his hand from the private domain to the public domain is exempt.
+כרגלי היחיד – we don’t bring water other than according to the status of the owner of the well.
+כרגלי אותה העיר – two-thousand cubits in all directions outside of its extension of the city limits/outskirts of the city.
+ושל עולי בבל – that is made for those who passers-by in the middle of the path, and they made them members of the Diaspora to cause them to drink while they are coming up [from Babylonia].
+כרגלי הממלא – because it is ownerless and something ownerless is acquired through lifting. But if a person comes and asks him for water, he does not lead them other than according to his status, for this Tanna/teacher holds that there is a choice to be stringent, for from yesterday, the matter was clear that it belonged to this person and it stood in his domain. But not according to Rabbi Yohanan ben Nuri who stated that ownerless objects acquire their Sabbath center for themselves in their place (see Tractate Eruvin, Chapter 4, Mishnah 5).
+
+Mishnah 6
+
+לא יביאו לו – from his produce, for since he had not made an Eruv there, that his produce is like him.
+
+Mishnah 7
+
+מי שזימן אצלו אורחים – from another town and they would come to him via the Eruv.
+לא יוליכו – after the meal [they should not bring] portions in their hands to their homes.
+אא"כ זיכה להם – at the hand of another [he gave them possession of those foodstuffs].
+[מנותיהם מערב יום וטוב ש] – that the owner of the house distributed them to another person through “pulling’ on the eve of the Festival day, and said to him: have so-and-so and so-and-so acquire these portions, for one acts in a person’s interest in his absence (see Tractate Eruvin, Chapter 7, Mishnah 11).
\ No newline at end of file
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+Bartenura on Mishnah Beitzah
+ברטנורא על משנה ביצה
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה ביצה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>ביצה שנולדה ביו״ט.</b> [ביו״ט] שלאחר שבת עסקינן. וטעמייהו דבית הלל דאמרי לא תאכל, משום דכל ביצה דמתילדא האידנא מאתמול גמרה לה ונמצאת שבת מכינה ליו״ט, והתורה אמרה (שמות ט״ז:ה׳) והיה ביום הששי והכינו, וסתם ששי חול הוא, חול מכין לשבת, וחול מכין ליו״ט, דיו״ט נמי אקרי שבת, ואין יו״ט מכין לשבת ולא שבת מכינה ליו״ט. והכנה כי הך דביצה אע״ג דבידי שמים היא מקריא הכנה. ומיהו שבת ויו״ט דחשיבי, בעיא סעודתן הזמנה בחול ואין אחד מהן מכין לחברו אפילו בהכנה דבידי שמים, אבל סעודת חול לא חשיבא ולא בעיא הזמנה. הלכך באחד בשבת בעלמא שאינו יו״ט לית לן למיסר ביצה שנולדה בו לפי שנגמרה בשבת, דסעודת חול לא אצרכה רחמנא זמון מבעוד יום. ואסרו ביצה שנולדה בכל יו״ט ואע״פ שאינו אחר שבת, גזירה משום יו״ט שאחר שבת. וכן אסרו ביצה שנולדה בכל שבת לגמעה חיה, גזירה משום שבת שאחר יו״ט. ושבת ויו״ט הסמוכים זה לזה, ביצה שנולדה בזה אסורה בזה. וכן ב׳ ימים טובים של ר״ה. אבל שני ימים טובים של גלויות דממ״נ אחד מהם חול, ביצה שנולדה בזה מותרת בזה:
+<b>שאור בכזית.</b> לענין אכילה כולי עלמא לא פליגי דזה וזה בכזית מדפתח הכתוב בשאור וסיים בחמץ. שאור לא ימצא בבתיכם כי כל אוכל מחמצת (שמות י״ב:י״ט), לומר לך זהו שאור וזהו חמץ כזה כן זה. כי פליגי לענין ביעור, ב״ש סברי מדכתב רחמנא לתרווייהו שאור וחמץ ולכתוב חמץ שאין חמוצו קשה ואפ״ה חייב לבער וק״ו לשאור שחמוצו קשה, אלא ש״מ שיעורו של זה לא כשיעורו של זה, ולא ילפינן ביעור מאכילה. וב״ה סברי זה וזה בכזית, דילפינן ביעור מאכילה. ומשום דהנך תלת מילי מקולי ב״ש ומחומרי ב״ה גבי יו״ט תנא להו הכא גבי הדדי:
+<b>בככותבת.</b> תמרה: 
+
+Mishnah 2
+
+<b>השוחט חיה ועוף.</b> הבא לשחוט חיה ועוף ונמלך בב״ד כיצד יעשה:
+<b>ב״ש אומרים.</b> ב״ד מורין לו שישחוט לכתחלה ויחפור בדקר נעוץ שהכינו מבעוד יום, כלומר שיעקור אותו ממקום נעיצתו ויעלה עפר ויכסה בו. ומיירי כשהוא נעוץ בעפר תיחוח הראוי לכיסוי, שאינו מחוסר כתישה:
+<b>דקר.</b> יתד שנועצים בארץ. לשון וידקור את שניהם (במדבר כ״ח):
+<b>שאפר כירה מוכן הוא.</b> לאו אמלתייהו דב״ש וב״ה קאי, אלא מלתא באנפי נפשה היא, וה״ק ואפר כירה מוכן הוא ואינו צריך הזמנה דדעתיה עלויה. ולא שנו אלא שהוסק מערב יו״ט, אבל הוסק ביו״ט אסור, דליכא למימר דעתיה עלויה מאתמול. ואם ראוי לצלות בו ביצה, שעדיין הוא רמץ חם, אע״פ שהוסק ביו״ט מותר לכסות בו, דאיידי דחזי להפוכי ביה לצלות בו ביצה שקיל ליה נמי ומכסה בו: 
+
+Mishnah 3
+
+<b>אין מוליכין את הסולם משובך לשובך.</b> בסולם של עליה כ״ע לא פליגי דאסור, ובסולם של שובך נמי כשהוא מוליכו ברה״ר מודו ב״ה דאסור. שהרואה אומר לתקן גגו הוא מוליכו ועושה מלאכה ביו״ט. כי פליגי שמוליכו ברה״י ואין בני אדם רואים אותו. ב״ש סברי אין מוליכין, שכל דבר שאסרו חכמים מפני מראית העין אפילו בחדרי חדרים אסור. וב״ה מתירין, אע״ג דבעלמא דינא הכי הוא, הכא שרי משום שמחת יו״ט:
+<b>מחלון, לחלון.</b> באותו שובך עצמו, שכך דרך שובך להיות בו [מחיצות הרבה] קן לכל זוג וזוג, וחלון לכל קן וקן:
+<b>זה וזה אני נוטל.</b> פלוגתייהו דב״ש וב״ה דוקא בבריכה ראשונה. שדרך מגדלי יונים תמיד להניח בריכה ראשונה דהיינו שתי גוזלות ראשונות, שהאמהות משתעשעות בהן ולא יברחו. וב״ש סברי דבדבור בעלמא לא סגי, דלמא כי שקיל להו למחר אתי לאמלוכי וחייס עלייהו והוי טלטול שלא לצורך, אבל משנענע ומשמש בהן מבעוד יום לשחיטה ולא חס עלייהו תו לא חיישינן דחייס. וב״ה סברי לא גזרינן דלמא חייס עלייהו, ואפילו בבריכה ראשונה: 
+
+Mishnah 4
+
+<b>זימן שחורים ומצא לבנים.</b> הא מלתא דפשיטא הוא ולא אצטריך למתנייה. אלא ה״ק, זימן שחורים ולבנים ומצא שחורים במקום לבנים ולבנים במקום שחורים. והכי פירושא דמתניתין, זימן שחורים בקן זה ומצא בו לבנים, זימן בשני לבנים ומצא בו שחורים, מהו דתימא הני אינהו ואתהפיך אתהפוכי קמ״ל:
+<b>שנים ומצא ג׳</b> ואינו מכיר המוכנין, כולן אסורים:
+<b>שלשה ומצא שנים מותרים.</b> האחד הלך והשנים נשארו. ולא אמרינן כשם שהאחד הלך כן הלכו כולם והני אחריני נינהו:
+<b>זימן בתור הקן ומצא לפני הקן.</b> ובתוך הקן לא מצא כלום, אסורים:
+<b>ואם אין באותו שובר אלא הן הרי אלו מותרין.</b> ואע״פ שיש שובך אחר קרוב לו בתוך חמשים אמה, אם אין אותו שובך בשורה של שובך זה בשוה אלא בקרן זוית, לא אמרינן מההוא שובך הקרוב אתו. שהגוזלות כל זמן שאינם פורחים אלא מדדין ברגליהן אינן מדדין אלא כנגד הקן שלדן בשוה, שאם רואין קניהן כשהופכים לאחוריהם מדדין, ואם לאו אין מדדין: 
+
+Mishnah 5
+
+<b>העלי.</b> יד של עץ גדול הרבה ועגול שכותשים בו את הריפות ודומיהן. ומפני כבדו וגדלו אין תורת כלי עליו:
+<b>לקצב.</b> לחתוך:
+<b>וב״ה מתירין.</b> משום שמחת יו״ט, ואע״פ שאין עליו תורת כלי:
+<b>לפני בית הדריסה.</b> שידרסו עליו בני אדם, כדי שלא יפסיד:
+<b>ולא יגביהנו.</b> לטלטלו לאחר הפשטתו:
+<b>וב״ה מתירין.</b> דאי לא שרית ליה לא שחיט כדי שלא להפסיד העור, וממנע משמחת יו״ט:
+<b>תריסין.</b> מוכרי בשמים יש להן חנויות העשויות כמין תיבות ועומדות בשוק ואינן מחוברות לקרקע. ותריסין הן דלתות שסוגרין בהן פתחי אותן תיבות, ופעמים שמסלקים אותן תריסין מפתח התיבה ושוטחין עליהן הסממנין שבחנות:
+<b>מתירין אף להחזיר.</b> בתריסין שאין להם ציר כלל כ״ע לא פליגי דשרי אפילו לנעול בהן פתח [בית שבתוך] החצר. ובתריסין שיש להן ציר מן הצד כ״ע לא פליגי דאסור לנעול בהן אפילו פתחי חנויות, דדמי לבנין. כי פליגי בתריסין שיש להן ציר באמצע כעין בליטה ותוחבין אותה בחור שבאמצע דופן פתח החנות, ב״ש סברי גזרינן ציר באמצע אטו ציר מן הצד, וב״ה סברי לא גזרינן בתריסי חנויות, ושרי להחזיר, משום דבעי לאפוקי תבלין ואי לא שרית ליה לאהדורי לא פתח ואתי לאמנועי משמחת יום טוב:
+<b>לא את הקטן.</b> ולא כל מידי דלאו צורך אכילה:
+<b>וב״ה מתירין.</b> דאמרי מתוך שהותרה הוצאה לצורך אכילה, הותרה נמי שלא לצורך אכילה. והוא שיהיה בה צורך מצוה כגון הני דחשיבי במתניתין, או צורך הנאה כגון מפתח ביתו וכיוצא בהן. לאפוקי הוצאת אבנים וכיוצא בזה דבהא מודו ב״ה דאסור: 
+
+Mishnah 6
+
+<b>אין מוליכין חלה.</b> ביו״ט. אף על פי שמותר בהפרשתה לא שרו ליה בהולכתה, אלא תיקון עיסתו התירו לו ולא יותר:
+<b>מתנות.</b> הזרוע והלחיים והקיבה:
+<b>גזרה שוה.</b> לאו דוקא, דכולה מדרבנן גזרו משום גזירה דאין מגביהין תרומות ומעשרות ביו״ט. אלא דומיא דג״ש:
+<b>מתנה לכהן.</b> מכ״ד מתנות כהונה:
+<b>כשם שאין מוליכין את התרומה וכו׳</b> הך מתניתין אדחיא לה בגמרא, דלא נחלקו ב״ש וב״ה שמוליכין חלה ומתנות. לא נחלקו אלא בהולכת תרומה, שב״ש אומרים אין מוליכין, וב״ה אומרים מוליכין. אמרו להן ב״ה לב״ש חלה ומתנות מתנה לכהן, ותרומה מתנה לכהן, כשם שמוליכין את המתנות כך מוליכין את התרומה. אמרו להם ב״ש לא, אם אמרתם בחלה ומתנות שזכאי בהרמתן, שנתנו חכמים כח ורשות בהפרשתן. לפי שהחיוב שלהן בא ביו״ט דלשין ושוחטין ביו״ט, וכיון שהותרו אותן של יו״ט שרינן להו להוליך אפילו אותן שנעשו מערב יום טוב, תאמרו בתרומה שאינו זכאי בהרמתה, שהרי א״א שיבא חיוב תרומה לכרי ביום טוב, לפי שאין חיוב תרומה אלא משעת מריחה בכרי ואין ממרחין ביום טוב, הלכך אין מוליכין תרומה ביום טוב: 
+
+Mishnah 7
+
+<b>במדוך של עץ.</b> אבל לא של אבן. ומיהו במדוך של עץ נדוכין כדרכן וא״צ שנוי, מפני שהן מפיגין טעמן אם נדוכין מאתמול:
+<b>והמלח בפך.</b> של חרס ידוכנו:
+<b>או בעץ פרור.</b> הוא הכף שמגיסין בו הקדרה. דמלח בעי שינוי, שהיה לו לדוך מאתמול שאינו מפיג טעמו. והלכה שהבא לדוך מלח ביו״ט מטה המדוכה על צדה ודך ע״י שנוי. והתבלין נדוכין כדרכן ואין צריכין שינוי: 
+
+Mishnah 8
+
+<b>בורר אוכל אוכל.</b> מלקט האוכל אחד אחד מן הפסולת:
+<b>בורר כדרכו בחיקו.</b> ובלבד שלא יהיה טורח ברירת הפסולת מרובה. אבל אם טורח ברירת הפסולת מרובה על טורח ברירת האוכל, כגון שהפסולת דק ביותר, אע״פ שהאוכל מרובה בשיעורו על הפסולת, מודים בית הלל שבורר את האוכל ומניח את הפסולת, דלמעוטי בטרחא עדיף:
+<b>אף מדיח ושולה.</b> שמביא כלי מלא קטנית ונותן עליו מים והפסולת צף על פני המים ומסיר אותו בידו. שולה, כמו של נעלך (שמות ג׳). ואין הלכה כרבן גמליאל: 
+
+Mishnah 9
+
+<b>אין משלחין ביום טוב.</b> דורון איש לרעהו:
+<b>אלא מנות.</b> דבר מוכן שאינו עשוי להניחו למחר, כגון חתיכות בשר ודגים:
+<b>וב״ה אומרים כו׳</b> ולא שרו ב״ה אלא לשלוח ע״י אדם אחד או שנים, אבל שלשה בני אדם או יותר נושאי מנחה אסור, דאוושא מלתא טובא ונראין כמוליכין למכור בשוק:
+<b>אבל לא תבואה.</b> שאינה ראויה לאכילה, שהרי צריכה טחינה ואין טוחנין ביו״ט:
+<b>ור׳ שמעון מתיר בתבואה.</b> שיכול לכתשה במכתשת קטנה ויבשלה מעשה קדרה. ואין הלכה כר״ש: 
+
+Mishnah 10
+
+<b>משלחין כלים תפורין.</b> דחזו למלבוש. ושאינן תפורין חזו לאכסויי:
+<b>כלאים.</b> כשהן קשין שאין מחממין מותר לשכב עליהם:
+<b>סנדל מסומר.</b> של עץ מחופה מסמרים. שגזרו חכמים עליו שלא לנעלו בשבת ויו״ט משום מעשה שהיה שנהרגו הרוגי מלכות על ידו, כמבואר במסכת שבת פרק במה אשה יוצאה (שבת דף ס):
+<b>ולא מנעל שאינו תפור.</b> ואפילו הוא מחובר ביתדות של עץ וכיוצא בהן:
+<b>אף לא מנעל לבן.</b> באתריה דרבי יהודה לא היו נועלים מנעל לבן עד שמשחירים אותו:
+<b>שצריר אומן.</b> להשחירו:
+<b>כל שנאותין בו.</b> ה״ק כל שנאותין בו בחול כמות שהוא ואינו צריך למלאכה אחרת, אע״פ שאין נאותין בו ביו״ט, כגון תפילין, שבחול לובשין אותן כמות שהן וביום טוב אין לובשין אותן, משלחין אותן ביו״ט:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>יום טוב שחל להיות ערב שבת לא יבשל בתחילה.</b> כלומר לא יהא תחילת בישולו ועיקרו לשום שבת, אלא לשום יו״ט יהא תחילת בשולו ומה שמותיר יהא לשבת:
+<b>ועושה תבשיל מערב יום טוב.</b> לשם ערובי תבשילין. אית דאמרי טעמא דהאי תבשיל מערב יו״ט, משום כבוד שבת הוא, שמתוך שמערב יו״ט זוכר השבת יברור מנה יפה לשבת ולא ישכח שבת משום טרדת יום טוב. ואית דאמרי משום כבוד יום טוב הוא, כדי שיראו שאין אופין מיו״ט לשבת אלא א״כ התחיל מבעוד יום דביו״ט אינו אלא גומר, ק״ו מיו״ט לחול דלגמרי אין אופין ולא מבשלין. ומברכים על ערובי תבשילין כדרך שמברכים על ערובי חצרות. וצריך לזכות ע״י אחר לכל מי שרוצה אחר כך לסמוך על עירובו, ואפילו שלא מדעתו, דזכין לאדם שלא בפניו:
+<b>אכלו או שאבד.</b> אותו תבשיל שבישל, מע״ש:
+<b>סומך עליו.</b> לבשל בישולו ביו״ט לצורך שבת. אבל מתחילתו אין עירובי תבשילין פחות מכזית, בין לאחד בין למאה. ואם התחיל בעיסתו ונאבד עירובו מה שהתחיל גומר: 
+
+Mishnah 2
+
+<b>מטבילין את הכל.</b> שחייב אדם לטהר עצמו ברגל. וכל מה שצריך טבילה בין אדם בין כלים מטבילין מלפני השבת:
+<b>כלים מלפני השבת.</b> שכיון שהם ראויין לאחר טבילה לדבר שלא היו ראויין לו קודם טבילה, אי מטביל להו בשבת וביו״ט הוה ליה מתקן מנא ואסור. ושבת דנקט הכא להודיעך כחן דבית הלל, דאפילו בשבת שרו להטביל אדם, משום דנראה כמיקר וכמצטנן ורוחץ לתענוג ולא לשם טבילה:   
+
+Mishnah 3
+
+<b>ושוין שמשיקין את המים בכלי אבן.</b> מי שיש לו מים יפים לשתות ונטמאו, ממלא מהן כלי אבן שאינו מקבל טומאה ונותנן במקוה מים מלוחים או עכורים עד שנושקים מים למים, נמצאו אלו זרועים ומחוברים למי מקוה ובטלו אגבייהו וטהרו. ואין טהרה במקוה לשום אוכל ומשקה אלא למים בלבד, ולא בתורת טבילה אלא בתורת זריעה:
+<b>אבל לא מטבילין.</b> שאין נותנין אותן בכלי עץ טמא שצריך טבילה לכלי, להשיק בו, כדי לעלות טבילה לכלי אגב השקת מים:
+<b>ומטבילין מגב לגב.</b> מי שהטביל כלים לדעת שידרוך בהן זיתים בבית הבד לשמן של חולין, ונמלך לדרוך בהן ענבים בגת ליין של תרומה, צריך להטבילן פעם שניה לשם תרומה. וכן אם הטביל כלים לשם תרומה ונמלך לעשות בהם קודש, צריכים טבילה שניה לשם קודש. ואותה טבילה יכול להטביל ביו״ט, שאין כאן תקון כלי לפי שאין טבילה זו להעלות אותן מידי טומאה אלא לתוספת טהרה:
+<b>ומחבורה לחבורה.</b> אם הטביל כלים על מנת לאכול פסחו עם חבורה זו ונמלך להימנות עם חבורה אחרת ובא להטביל כליו פעם שניה, אותה טבילה מותר לעשותה ביו״ט: 
+
+Mishnah 4
+
+<b>מביאין שלמים ביו״ט.</b> שלמי חגיגה. לפי שיש בהם צורך אכילה לאדם:
+<b>ואין סומכין עליהם.</b> שהסמיכה אסורה משום שבות, שבכל כחו היה סומך והוה ליה משתמש בבעלי חיים. אלא סומכין עליהם מעיו״ט, דלית להו לב״ש תכף לסמיכה שחיטה:
+<b>אבל לא עולות.</b> חוץ מתמידין ומוספין שהן קרבן צבור וזמנן קבוע. אבל לא יביא עולת יחיד שאין בה אכילת הדיוט. ואפילו עולות ראיה קרבות בשאר ימות הרגל ולא ביו״ט, דרחמנא אמר (במדבר כ״ט:ל״ה) עצרת תהיה לכם, לכם ולא לגבוה:
+<b>וב״ה אומרים.</b> מביאים שלמי חגיגה ועולות ראיה. דכתיב (דברים ט״ז:ח׳) עצרת לה׳, כל דלה׳. אבל נדרים ונדבות דברי הכל אין קריבין ביו״ט לא עולות ולא שלמים: 
+
+Mishnah 5
+
+<b>לא יחם אדם חמין לרגליו.</b> אוכל נפש התירה התורה, ולא להבעיר אור בשביל רחיצה:
+<b>ובית הלל מתירין.</b> דמתוך שהותרה הבערה לצורך אכילה הותרה נמי שלא לצורך אכילה כשיש בה צורך איזו הנאה. ופסק הלכה דחמין שהוחמו ביו״ט רוחץ בהן פניו ידיו ורגליו, אבל לא כל גופו, דגזרו יו״ט אטו שבת. וחמין שהוחמו מעיו״ט רוחץ בהן כל גופו ביו״ט: 
+
+Mishnah 6
+
+<b>אין טומנין את החמין, מיו״ט לשבת.</b> דסברי ב״ש אין אופין אלא א״כ עירב בפת, ואין מבשלין אלא א״כ עירב על התבשיל, ואין טומנין אלא א״כ היו לו חמין טמונין מעיו״ט. וב״ה סברי דאופין ומבשלין וטומנין על עירוב של תבשיל בלבד. ומיהו בגמרא מוכח דבית הלל נמי בעו פת ובשר. וכן הלכה:
+<b>אין זוקפין מנורה.</b> של חוליות שנתפרקו חוליותיה׳ אין מחזירין אותן דהוי כבונה, ויש בנין בכלים. ובית הלל סברי אין בנין בכלים:
+<b>גריצין.</b> ככרות עבות:
+<b>אלא רקיקין.</b> ככרות דקות, דסברי בית שמאי אין אופין פת מרובה ביום טוב משום טרחא. ובית הלל אומרים אופין פת מרובה ביום טוב, שבזמן שהפת מרובה היא נאפית יפה:
+<b>וחרי.</b> עיסה גדולה הנאפת ע״ג גחלים׳ משום דבעיא היסק גדול שהגחלים הולכות ועוממות וטרחא איכא. ואין הלכה כרבן גמליאל בכל מה שמחמיר כדברי בית שמאי: 
+
+Mishnah 7
+
+<b>מכבדין בין המטות.</b> שאוכלין שם. שרגילים להסב ולאכול על גבי מטות. ומפני שהוא מקום מועט לא חיישינן שמא ישוה גומות כדחיישינן גבי בית שהוא גדול ואי אפשר שלא יהיה שם גומא:
+<b>מוגמר.</b> לבונה על גבי גחלים להריח בה. אבל לגמר את הכלים דברי הכל אסור:
+<b>מקולס.</b> כרעיו ובני מעיו תלויין חוצה לו [בצדו] כשצולהו, והיו עושים זכר לפסח דכתיב ביה (שמות י״ב:ט׳) ראשו על כרעיו ועל קרבו. מקולס כגבור זה שכלי זייניו עמו. תרגום וכובע נחשת, וקולסא דנחשא. ורמב״ם פירש מקולס מכובד׳ לשון קילוס:
+<b>וחכמים אוסרין.</b> בשלשתן. כיבוד, משום אשוויי גומות. ומוגמר, משום דלאו צורך לכל נפש הוא שאינו אלא למפונקים ולמעונגים ולמי שריחו רע. מקולס, מפני שנראה כאוכל קדשים בחוץ. והלכה כחכמים: 
+
+Mishnah 8
+
+<b>פרתו יוצאה ברצועה שבין קרניה.</b> לנוי. ואמרו חכמים משאוי הוא ואינו תכשיט לה. ולא פרתו של ר״א בן עזריה היתה אלא של שכנתו, ועל שלא מיחה בה נקראת על שמו:
+<b>ומקרדין ביו״ט.</b> כמין מגירה קטנה של ברזל ששיניה דקות ומחככין ומגרדין בה הבהמה, ואע״ג דעביד חבורה:
+<b>ברחים שלהן.</b> קטנות העשויות לכך:
+<b>מקרצפין.</b> במגרה של עץ ששיניה גסות. ואין עושין חבורה:
+<b>אף לא מקרצפין.</b> דגזרינן קרצוף אטו קירוד. ואין הלכה כראב״ע בשלשה דברים הללו, אלא במקרדין את הבהמה בלבד, משום דבהא קם ליה בשטתיה דרבי שמעון דאמר דבר שאין מתכוין מותר, וקיי״ל כוותיה. וחכמים דפליגי עליה סברי כרבי יהודה דאמר דבר שאין מתכוין אסור, ואינה הלכה: 
+
+Mishnah 9
+
+<b>משום שלשה כלים.</b> שאם פירש אחד מהן אינן שברי כלים אלא כל אחד מהם חשוב כלי בפני עצמו וטמא, אע״פ שבעודן ברחיים הן מחוברים ונראים ככלי אחד:
+<b>משום כלי קבול.</b> התחתונה שמקבלת אבק שחיקת הפלפלים דרך נקבי הכברה, טמאה משום כלי קבול, שכלי עץ שיש לו בית קבול הוא:
+<b>ומשום כלי מתכות.</b> העליונה שכותשין וטוחנין בה הפלפלין, טמאה משום כלי מתכת. דמשום כלי עץ ליכא לטמוייה, דפשוטיהן טהורין, אלא משום ציפויה התחתון שהוא של מתכת:
+<b>ומשום כלי כברה.</b> אמצעית שהיא מקפת את הכברה. משום כלי עץ לא מטמאה דאין קבולה קבול, אלא חכמים גזרו טומאה על הכברה משום כלי ארוג. ואפילו אין הכברה של מתכת מטמאה משום כלי כברה: 
+
+Mishnah 10
+
+<b>עגלה.</b> העשויה לשחוק לקטן, ומיוחדת לו לישב עליה:
+<b>טמאה מדרס.</b> אם היה הקטן זב נעשית העגלה אב הטומאה:
+<b>ונטלת בשבת.</b> דתורת כלי עליה:
+<b>ואינה נגררת.</b> בשבת:
+<b>אלא ע״ג כלים.</b> על גבי בגדים, מפני שעושה חריץ בקרקע, וחופר חייב משום חורש:
+<b>רבי יהודה אומר כו׳</b> תרי תנאי נינהו ואליבא דר׳ יהודה, דת״ק נמי רבי יהודה היא דאמר דבר שאין מתכוין אסור. ואתא האי תנא אחריתי ואמר דלא אסר ר׳ יהודה בעגלה של קטן מפני שאינה עושה חריץ בהלוכה ע״י חפירה, אלא כובשת הקרקע ונדוש תחתיה ונעשה עפרה נמוך, אבל אינה מזיזה עפר ממקומה. וכבר אפסיקא הלכתא כר״ש דאמר גורר אדם מטה כסא וספסל, ובלבד שלא יתכוין לעשות חריץ:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אין צדין דגים.</b> אע״ג דשחיטה ואפיה ובישול מאבות מלאכות הן והותרו לצורך יו״ט, צידה דמיא לקצירה וקצירה לא הותרה ביו״ט. ביברין של דגים, הן בריכות של מים שדגים מתגדלים שם. ביברים של חיה, קרפיפות מוקפין גדר סביב ומביאים שם חיות ויולדות ומתגדלות שם:
+<b>ואין נותנין.</b> לפני הדגים מזונות, דאפשר להם בלא מזונות ואין מזונתן עליך:
+<b>אבל צדין חיה ועוף.</b> המוכנים מאתמול:
+<b>מן הביברין.</b> הקטנים, שאין מחוסרים צידה. ורשב״ג לאו לאפלוגי אתנא קמא אתא, אלא לפרושי:
+<b>כל המחוסר צידה.</b> שצריך לבקש תחבולות כדי לתפסו. וכל דרהיט בתריה ומטי ליה בחד שחיה לא הוי מחוסר צידה, ואי לא הוי מחוסר צידה: 
+
+Mishnah 2
+
+<b>ומעשה בנכרי אחד.</b> חסורי מחסרא והכי קתני, ספק מוכן אסור ורבן גמליאל מתיר, ומעשה בנכרי אחד וכו׳. ואין הלכה כרבן גמליאל, אלא פירות ודגים שהובאו ביו״ט ספק נלקטו היום ספק מאתמול, ספק נצודו היום ספק מאתמול אסורים. וכל שאסור לאכלו אסור לטלטלו. ואם צורתן מוכחת עליהן כגון פירות דכמושין שאי אפשר שנלקטו היום, וכן דגים שהביאום ממקום רחוק שאי אפשר שנצודו היום, מותרין. ודבר מוכן שבא מחוץ לתחום בשביל ישראל, אסור לאותו ישראל שהובא בשבילו ולכל בני ביתו ומותר לישראל אחר. ופירות או דגים שנתלשו או נצודו ביו״ט ראשון מותרין לערב בליל יום טוב שני בכדי שיעשו, חוץ משני ימים טובים של ראש השנה שהם אסורים עד מוצאי יו״ט שני בכדי שיעשו. ופירוש כדי שיעשו, כדי שיתלשו הפירות ממקום שנתלשו ויביאו אותם מן המקום שהביאום. ועיר שדלתותיה נעולות בלילה צריך שימתין לבוקר בכדי שיעשו:
+<b>אלא שאין רצוני לקבל ממנו.</b> שאני שונא אותו: 
+
+Mishnah 3
+
+<b>בהמה מסוכנת.</b> שהוא ירא שמא תמות. ואין צריך לה שכבר סעד סעודתו:
+<b>לא ישחוט.</b> אא״כ יודע שיש שהות ביום לאכול כזית צלי הימנה:
+<b>מבית טביחתה.</b> שהוא מזומן ומופשט מעורו ועומד. ואין הלכה כרבי עקיבא:
+<b>לא יביאנה במוט ובמטה.</b> בשני בני אדם. משום דאוושא מלתא ומזלזל בכבוד יו״ט: 
+
+Mishnah 4
+
+<b>בכור שנפל לבור.</b> בכור בעל מום שלא הראהו לחכם מערב יו״ט מבעוד יום להתירו, ונפל לבור ביו״ט וירא שמא ימות שם:
+<b>ירד מומחה.</b> שבקי להבחין בין מום קבוע למום עובר:
+<b>ויראה.</b> מום שהיה בו אתמול, אם מום קבוע הוא:
+<b>יעלה וישחוט.</b> דמשום מוקצה ליכא, דמאתמול דעתיה עלויה:
+<b>ואם לאו לא ישחוט.</b> הכי קאמר, ואם לאו, דאותו מום שהיה בו מערב יו״ט לא היה קבוע אלא היום נעשה בו מום קבוע, אפילו עבר והעלהו לא ישחוט. ולא אמרינן מאתמול הוה דעתיה עלויה וכיון שיש בו עכשיו מום קבוע נשחטיה, דהואיל והמום של אתמול לא היה קבוע, מוקצה מחמת איסור הוה:
+<b>אין זה מן המוכן.</b> לאו משום מוקצה אסר ליה, דהא לית ליה לרבי שמעון מוקצה, אלא מפני שמתירו ביום טוב ה״ל כמתקנו, ונראה כדן דין דגזור ביה משום שבות. והכי קאמר אין התרתו היתר, ואינו מוכן להיות כשר:   
+
+Mishnah 5
+
+<b>בהמה שמתה.</b> בבהמת קדשים מיירי, כדקתני עליה ועל החלה שנטמאת. ובהמת קדשים שמתה אסורה בהנאה וטעונה קבורה, הלכך לא יזיזנה ממקומה. אבל בהמת חולין מחתכין אותה לפני הכלבים. והני מילי שהיתה מסוכנת מאתמול דדעתיה עילוה, אבל לא היתה מסוכנת מאתמול אף בהמת חולין לא יזיזנה ממקומה:
+<b>החלה שנטמאת.</b> אינה ראויה לכהן ביום טוב, אף להסקה או לתתה לכלבו, דאין מבערין קדשים מן העולם ביום טוב ואפילו ע״י אכילת בהמה, דגזירת הכתוב היא שאין קדשים טמאים מתבערים מן העולם ביו״ט: 
+
+Mishnah 6
+
+<b>אין נמנין.</b> אין פוסקים דמים להיות שנים שלשה בני אדם אומרים בהמה זו בשלשה זוזים זוז לכל אחד:
+<b>ושוחטים ומחלקים ביניהן.</b> למחצה לשליש ולרביע, ואין מזכירין פיסוק דמים:
+<b>שוקל אדם בשר.</b> אע״פ שאסור לשקול בליטרא דהוי מעשה חול, מותר לשקול כנגד הכלי וכנגד הקופיץ ולמחר יראו הקופיץ והכלי כמה משקלו:
+<b>וחכמים אומרים אין משגיחין.</b> אין מעיינין. 
+<b>בכף מאזנים כל עיקר.</b> ואפילו לשמור הבשר מן העכברין אסור לשום אותו בכף מאזנים. והלכה כחכמים: 
+
+Mishnah 7
+
+<b>אין משחיזין את הסכין.</b> ברחים או במשחזת:
+<b>אבל משיאה על גבי חברתה.</b> דמשנה מדרך חול: 
+
+Mishnah 8
+
+<b>אבל לא במדה.</b> בכלי המיוחד למדה שמודד ומוכר בו. אבל אם אינו מיוחד לכך אע״פ שעומד למדה, שכשישבר זה שהוא מודד בו יעמוד זה תחתיו, מותר למלאותו:
+<b>אם היה כלי של מדה.</b> אע״פ שעדיין לא יחדו לכך לא ימלאנו. ואין הלכה כר״י:
+<b>ממלא מדותיו מערב יו״ט.</b> לפי שאין מודדין ביו״ט:
+<b>אף בחול המועד עושה כן.</b> מפני ביטול בית המדרש, שהיו רבים באים לשאול הימנו במועד שאין טרודין במלאכה, והיה ממלא מדותיו בלילה שאינו זמן בית המדרש כדי שיהא פנוי ביום:
+<b>מפני מצוי המדות.</b> כשהיה מוכר שמן היו לו מדות הרבה ומביאין הלקוחות כליהן ומודד לכל אחד ואחד במדה לעצמו, ומתמצות והולכות לתוך כליהן כל הלילה, כדי שלא ישאר לו השמן המודבק בשולי המדה ובדפנותיה ונמצא גוזל את הלקוחות:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>המביא.</b> ממקום למקום. בתוך התחום:
+<b>לא יביאם וכו׳</b> לתת ג׳ וד׳ כדות בתוך סל או קופה וישאם, משום דנראה כמעשה חול לשאת משאות. ואם אי אפשר לו לשנות מותר:
+<b>אבל מביא הוא על כתפו.</b> אחד או שנים, דמוכח דלצורך יו״ט:
+<b>או לפניו.</b> בידו:
+<b>וכן המוליך את התבן.</b> להיסק או לבהמה:
+<b>לא יפשיל קופה לאחוריו.</b> שנראה כדרך חול:
+<b>ומתחילין בערמת התבן.</b> ואע״פ שלא זימנה מבעוד יום ולא היה רגיל להסיק ממנה, דלית ליה להאי תנא מוקצה:
+<b>אבל לא בעצים [שבמוקצה]</b> רחבה שאחורי הבתים קרויה מוקצה, על שם שהיא מוקצה לאחור ואין נכנסים ויוצאים לה תדיר. והנך עצים דאיירי בהו הכא הן קורות גדולות של ארזים העומדות לבנין, דמוקצה מחמת חסרון כיס נינהו שדמיהן יקרים, ובהא אפילו רבי שמעון דלית ליה מוקצה מודה:   
+
+Mishnah 2
+
+<b>אין נוטלין עצים מן הסוכה.</b> אפילו סוכה שאינה של מצוה כגון בפסח או בעצרת, אין נוטלים ממנה עצים ביו״ט משום סתירת אהל:
+<b>אלא מן הסמוך לה.</b> כגון קנים הזקופים סמוך לדפנות ולא נארגו עם הדופן דלא בטלו לגבי דופן, לפיכך נוטלים מהן ביו״ט:
+<b>מביאין עצים.</b> תלושים:
+<b>מן השדה.</b> שבתוך התחום מן המכונס:
+<b>ומן הקרפף אפילו מן המפוזר.</b> מתניתין יחידאה היא ואינה הלכה, אלא הלכתא אין מביאין עצים אלא מן המכונסים שבקרפף. ומן השדה לא יביא כלל ואפילו מן המכונסים, דלאו דעתיה עלויהו הואיל ואינן משתמרים שם. אבל מן הקרפף שהוא משתמר ומוקף סביב כשהן מכונסין דעתיה עלויהו:
+<b>כל שסמוך לעיר.</b> ממש. והוא דאית ליה פותחת, מפתח שמשתמר, דר׳ יהודה תרתי בעי, סמוך לעיר ופותחת. ומשום דקסבר סתם קרפיפות יש להם פותחת משום הכי לא חש להזכירה:
+<b>ר״י אומר כל שנכנסין לו בפותחת, ואפילו בתוך תחום שבת.</b> כיון דאית ליה פותחת לא בעינן סמוך, אלא אפילו רחוק עד קרוב לסוף תחום שבת. ואם הוא סמוך לא בעינן פותחת. ובסמוך בלא פותחת או פותחת בלא סמוך שרי. והלכה כר׳ יוסי:   
+
+Mishnah 3
+
+<b>אין מבקעין עצים מן הקורות.</b> הסדורות ארץ, כדי שלא יתעקמו, ועומדות לבנין:
+<b>ולא מן הקורה שנשברה ביו״ט.</b> ואע״ג דהשתא להסקה קיימא, בין השמשות לאו להכי קיימא:
+<b>ואין מבקעין לא בקרדום.</b> מתניתין חסורי מחסרא והכי קתני, אבל מבקעין מן הקורה שנשברה מעיו״ט, וכשהן מבקעין אין מבקעין לא בקרדום:
+<b>ולא במגרה.</b> כעין סכין ארוך מלא פגימות וקוצצין בו עצים עבים. וכלי אומן הוא:
+<b>מגל.</b> אף הוא כלי אומן, ונראה כרוצה לעשות מלאכה:
+<b>אלא בקופיץ.</b> סתם קופיץ הוא סכין של קצבים ואינו כלי אומן. ויש מהן שיש להן שני ראשין, ראש אחד רחב ונקרא צד נקבות, וראש אחד צר ונקרא צד זכרות, ואין מבקעין בו אלא בצד זכרות שלו:
+<b>נוטל ממקום הפחת.</b> ולא אמרינן מוקצים מחמת איסור הן דאין יכול לפחתו ביו״ט ואסח דעתיה מינייהו, דבית דתנן במתניתין מיירי שאינו בנוי בטיט ובסיד אלא סדור של לבנים זו על זו בלא טיט, והשתא אין בפחיתתו איסורא דאורייתא, הלכך לאו מוקצים נינהו, כי היכי דאמרינן גבי טבל דלאו מוקצה הוא שאם עבר ותקנו מתוקן:
+<b>אף פוחת לכתחלה.</b> דהואיל ואין שם טיט אלא לבנים סדורין זו על זו לא הוי סותר ושרי לפחות לכתחלה. ואין הלכה כר״מ: 
+
+Mishnah 4
+
+<b>אין פוחתין את הנר.</b> ליטול אחד מן הביצים של יוצר חרש ולתחוב אגרופו לתוכו לחקוק נר, מפני שעושה כלי:
+<b>ואין עושין פחמין.</b> דאינהו נמי כלי נינהו לצורפי זהב, ופתילה נמי כלי היא להדלקה שצריכה עשייה ותיקון 
+<b>ואין חותכין אותה לשנים.</b> לפי שהוא מתקן כלי. ולמעכה ביד מותר:
+<b>חותכה באור.</b> נותן שני ראשי הפתילה בפי שתי נרות שצריך להדליקן כאחת ומדליק באמצע, דהשתא לא מוכח דלתקונא מנא מכוין אלא להדלקה בעלמא. והלכה כר׳ יהודה: 
+
+Mishnah 5
+
+<b>ואין חותכין את הנייר.</b> שנותנין בו שמן, ועומד בפני האש כ״ז שהשמן בתוכו, ואינו נשרף:
+<b>מליח.</b> דג:
+<b>אין גורפין תנור וכירים.</b> אם נפל לתוכן מטפולה של תנור ומן הטיח, אין גורפין אותן דמתקן מנא הוא. ואתיא כרבנן דאמרי מכשירי אוכל נפש אסירי:
+<b>מכבשין.</b> משכיבין את האפר ואת העפר כדי שיהיה חלק. ואם א״א לו לאפות אלא א״כ גרף, מותר:
+<b>מקיפין.</b> מקרבין זו אצל זו. כמו אין מקיפין בריאה:
+<b>לשפות.</b> לערוך ולהושיב עליהם קדרה והאור בין שתי החביות. ואסר לה משום דדמי לבנין:
+<b>[ואין סומכין] את הקדרה בבקעת.</b> דלא נתנו עצים אלא להסקה. ובקעת, עצים שנתבקעו:
+<b>וכן הדלת.</b> אין סומכין אותה בבקעת, דעצים מוקצים הם אצל כל תשמיש חוץ מן ההסקה:
+<b>ואין מנהיגים את הבהמה במקל.</b> משום דנראה כמוליכה למכור בשוק:
+
+Mishnah 6
+
+<b>משלפניו.</b> ממה שלפניו בבית:
+<b>לחצוץ בו שניו.</b> ליטול בשר החוצץ בין שיניו. ומשלפניו לאו דוקא, דלר״א אף מן החצר נמי מותר ליטול, דקאמר כל מה שבחצר מוכן הוא. והא דנקט משלפניו, משום רבנן דפליגי דאפילו משלפניו להדליק אין, לחצוץ לא, דסברי לא ניתנו עצים אלא להסקה:
+<b>וחכ״א מגבב משלפניו ומדליק.</b> אבל מן החצר לא, דהואיל וקסמין דקין הן וטורח לקוששן ולגבבן, מאתמול לאו להכי קיימי. ודקאמרת נוטל קיסם לחצוץ בו שיניו, אנן אית לן דאף משלפניו לא יטול אלא להדליק, דלא ניתנו עצים אלא להסקה. ובתרתי פליגי. והלכה כחכמים. ואין מותר ליטול קיסם לחצוץ בו שיניו אלא מאבוס של בהמה. ולא יחתכנו ויתקננו לכך, אלא א״כ היה לח וראוי למאכל בהמה, שכל דבר הראוי למאכל בהמה מותר לחתכו בין ביו״ט בין בשבת, ואין בהם משום תקון כלי: 
+
+Mishnah 7
+
+<b>אין מוציאין את האור.</b> משום דמוליד ודמי למלאכה, שבורא האש הזה ביו״ט:
+<b>מן העפר.</b> יש קרקע כשחופרין אותה מוציאה אור ממקום מחפורת שלה:
+<b>ולא מן המים.</b> נותנים מים בכלי זכוכית לבנה ונותנו בחמה כשהשמש חם מאד והזכוכית מוציאה שלהבת, ומביאים נעורת ומגיעים בזכוכית והיא בוערת:
+<b>רעפים.</b> כלי חרס חלולים באמצען שמכסים בהן הגגות:
+<b>אין מלבנין.</b> באור:
+<b>את הרעפים.</b> דוקא ברעפים חדשים משום דמשוי ליה מנא בהיסק זה, שהן מתחסמין ומתחזקים על ידי האור:
+<b>ועוד אמר ר״א.</b> משום דתנא אחת לקולא גבי מוקצה והדר אמר אחריתי, קאמר ועוד:
+<b>עומד אדם על המוקצה.</b> הצריך הזמנה, והזמנה מועלת לו:
+<b>ערב שבת בשביעית.</b> שאין מעשר נוהג בה ואין מחוסר אלא הזמנה. והוא הדין במעושר ובשאר שני השבוע. אלא אורחא דמלתא נקט, דסתם מוקצה לאו מעושר הוא, דגרוגרות וצמוקים הן סתם מוקצה ואין רגילין לעשר קודם גמר מלאכה:
+<b>מכאן אני נוטל למחר.</b> וסגי בהכי דיש ברירה:
+<b>עד שירשום.</b> בסימן, דאין ברירה. והלכה כחכמים:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>משילין פירות דרר ארובה.</b> מי שיש לו פירות או תבואה שטוח על גגו להתיבש וראה גשמים ממשמשים ובאים, התירו לו לטרוח ולהשליך דרך ארובה שבגג והם נופלים לארץ דליכא טרחא יתירא. ודוקא ארובה, דכל ארובה מלמעלה למטה [בתקרת הגג], אבל חלון כגון גג שמוקף מחיצות וחלון בכותל וצריך להגביהו עד החלון ולהשליכו, כולי האי לא שרו רבנן למטרח:
+<b>ומכסין את הפירות.</b> ולא אמרינן טורח שלא לצורך יו״ט הוא, דמשום הפסד ממון שרו ליה רבנן:
+<b>דלף.</b> גשמים הנוטפים מן הגג:
+<b>וכן כדי יין וכדי שמן.</b> מכסין אותן מפני הדלף:
+<b>תחת הדלף.</b> לקבל את המים שלא יטנפו הבית. ואם נתמלא הכלי שופך ושונה ואינו נמנע: 
+
+Mishnah 2
+
+<b>כל שחייבין עליו.</b> שאסרו חכמים לעשותו בשבת משום שבות:
+<b>או משום רשות.</b> שיש בו קצת מצוה אבל לא מצוה גדולה, וקרוב הוא להיות דבר הרשות, ויש בו איסור מדברי סופרים:
+<b>או משום מצוה.</b> או שיש בו מצוה ממש, ואסרו חכמים לעשותו בשבת:
+<b>חייבין עליו.</b> שלא לעשותו ביו״ט:
+<b>ואלו הן משום שבות.</b> שהטילו עליו חכמים לשבות מהן ואין בעשייתן שום מצוה:
+<b>לא עולין באילן.</b> גזירה שמא יתלוש:
+<b>ולא רוכבין על גבי בהמה.</b> גזירה שמא יחתוך זמורה להנהיגה:
+<b>ולא שטין על פני המים.</b> גזירה שמא יעשה חבית של שייטין:
+<b>ולא מטפחין.</b> כף על כף:
+<b>ולא מספקין.</b> כף על ירך:
+<b>ולא מרקדין.</b> ברגל. וכולהו גזירה שמא יתקן כלי שיר:
+<b>ואלו הן משום רשות.</b> משום דהנך דסיפא הוו מצוה גמורה, לגביהן קרי להני רשות:
+<b>לא דנין.</b> דין. וזמנין דהוי רשות כגון שיש בעיר גדול ממנו, שאין מוטל עליו לדון:
+<b>ולא מקדשין.</b> קדושי אשה. וזמנין דלא הוי מצוה גמורה אלא רשות, כגון דאית ליה אשה ובנים:
+<b>ולא חולצין ולא מיבמין.</b> נמי בזמן שיש אחיו הגדול ממנו הוי רשות, דמצוה בגדול ליבם. וטעמא דכולהו גזירה שמא יכתוב:
+<b>ולא מעריכין.</b> ערך פלוני עלי. ונותן כפי השנים כמו שכתוב בפרשת ערכין:
+<b>ולא מחרימין.</b> הרי בהמה זו חרם. וסתם חרמים לבדק הבית. וכולהו אסרינהו רבנן משום דדמו למקח וממכר שמוציא מרשותו לרשות הקדש:
+<b>ולא מגביהין תרומות ומעשרות.</b> ואפילו כדי ליתנם לכהן בו ביום דמחזי דמשום שמחת יו״ט דכהן שהוא צריך להן הוא מפרישן, אפ״ה אסור, דה״ל מתקן. והני מילי פירות דטבילי מאתמול, אבל פירות דטבילי האידנא כגון עיסה לאפרושי מינה חלה מפרישינן לה ביו״ט ויהבינן לכהן:
+<b>אין בין יו״ט לשבת אלא אוכל נפש בלבד.</b> הך סתמא כב״ש דאמרי אין מוציאין לא את הקטן ולא את הלולב ולא את ספר התורה לרשות הרבים, דלא הותרה הוצאה אלא לצורך אוכל נפש. אבל אנן קיי״ל כב״ה דאמרי מתוך שהותרה הוצאה לצורך אוכל נפש הותרה נמי שלא לצורך. ואיכא נמי משילין פירות דרך ארובה דריש פירקין, דבשבת אסור וביו״ט מותר: 
+
+Mishnah 3
+
+<b>כרגלי הבעלים.</b> אין אדם יכול להוליכה ביו״ט אלא במקום שבעליה יכולים לילך:
+<b>או לרועה הרי אלו כרגלי הבעלים.</b> מתניתין כשיש בעיר שני רועים, דלא ידעינן להי מינייהו הויא לה דעת בעלים, הלכך הרי הן כרגלי הבעלים אם אינה אצל הרועה מבעוד יום. אבל כשאין בעיר אלא רועה אחד, כל בני העיר מעמידין בהמתן ברשותו ובקניית שביתתו, והויא לה כרגלי הרועה:
+<b>ושאינן מיוחדים.</b> לאחד מהן, אלא לכולן:
+<b>הרי אלו כמקום שהולכין.</b> למקום שכולן יכולין לילך מותר להוליך את הכלים. אבל אם עירב אחד מהן לסוף אלפים לצפון והשאר לא עירבו, הוא מעכב על ידם מלהוליכה, לדרום אפילו פסיעה אחת מפני חלקו, והן מעכבין על ידו מלהוליכה לצפון, אלא אלפים אמה שהן מותרין בהן: 
+
+Mishnah 4
+
+<b>כרגלי השואל.</b> שהרי קנה שביתתו אצלו בין השמשות, דבין השמשות שהוא כניסת היום קונה שביתה. ואפילו לא בא ליד השואל אלא ביו״ט דלאו ברשותיה קיימין בבין השמשות, הרי אלו כרגליו של שואל. ואם שאלו ביו״ט משחשיכה, הרי הן כרגלי המשאיל, לפי שקנה שביתה אצל בעליו. ואפילו היה רגיל להשאיל בכל יו״ט:
+<b>האשה ששאלה מחברתה תבלין.</b> לקדרתה:
+<b>ומים ומלח.</b> לעיסתה:
+<b>הרי אלו.</b> הקדרה והעיסה:
+<b>כרגלי שתיהן.</b> אין מוליכין אותן אלא במקום ששתיהן יכולות לילך. דכיון דביום טוב שאלה, קנו התבלין או המים והמלח שביתה אצל בעליהן:
+<b>שאין בהם ממש.</b> אין ניכרות לא בקדרה ולא בעיסה. כגון שהתבשיל עבה ואין המים נכרים בה, הילכך אין מעכבות הולכתן. ובמלח לא פליג רבי יהודה, דמיירי בעיסה שנלושה במלח שהיא גסה ועבה, שהיא נכרת ויש בה ממש. ואין הלכה כר׳ יהודה: 
+
+Mishnah 5
+
+<b>ושלהבת.</b> כגון הדליק נרו בשלהבת חבירו אינו מעכב באיסור תחומין:
+<b>מועלין בה.</b> הנהנה ממנה מביא אשם מעילות:
+<b>ושלהבת לא נהנין.</b> לכתחלה מדרבנן. ואם נהנו לא מועלין, אין חייבין קרבן מעילה, דלית בה ממשא. וכן המוציא גחלת בשבת לרשות הרבים חייב, ושלהבת שדחפה בידו מרשות היחיד לרשות הרבים פטור:
+<b>כרגלי היחיד.</b> אין מוליכין המים אלא כרגלי בעל הבור:
+<b>כרגלי אותה העיר.</b> אלפים אמה לכל רוח חוץ לעיבורה:
+<b>ושל עולי בבל.</b> העשוי לעוברי דרכים באמצע הדרך, ועשאום בני הגולה לשתותם בעלותם:
+<b>כרגלי הממלא.</b> מפני שהוא הפקר והפקר נקנה בהגבהה. ואם בא אחד ושאל לו מימיו אינו מוליכן אלא כרגליו, דקסבר האי תנא יש ברירה להחמיר, ומאתמול הוברר הדבר דלהאי גברא חזו וברשותיה קיימי. ודלא כרבי יוחנן בן נורי דאמר חפצי הפקר קונין שביתה לעצמן במקומן: 
+
+Mishnah 6
+
+<b>לא יביאו לו מפירותיו, הואיל והוא לא עירב לשם, דפירותיו כמוהו: </b>
+
+Mishnah 7
+
+<b>מי שזימן אצלו אורחים.</b> מעיר אחרת, ויבואו אצלו ע״י עירוב:
+<b>לא יוליכו.</b> לאחר סעודה מנות בידם לביתם:
+<b>אא״כ זיכה להם.</b> על ידי אחר:
+<b>[מנותיהם מערב יום טוב.</b>] שמסרם בעל הבית זה לאדם אחר במשיכה מערב יו״ט, ואמר לו זכה במנות הללו לפלוני ופלוני דזכין לאדם שלא בפניו:
\ No newline at end of file
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@@ -0,0 +1,372 @@
+Bartenura on Mishnah Beitzah
+ברטנורא על משנה ביצה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Beitzah
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה ביצה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>ביצה שנולדה ביו״ט.</b> [ביו״ט] שלאחר שבת עסקינן. וטעמייהו דבית הלל דאמרי לא תאכל, משום דכל ביצה דמתילדא האידנא מאתמול גמרה לה ונמצאת שבת מכינה ליו״ט, והתורה אמרה (שמות ט״ז:ה׳) והיה ביום הששי והכינו, וסתם ששי חול הוא, חול מכין לשבת, וחול מכין ליו״ט, דיו״ט נמי אקרי שבת, ואין יו״ט מכין לשבת ולא שבת מכינה ליו״ט. והכנה כי הך דביצה אע״ג דבידי שמים היא מקריא הכנה. ומיהו שבת ויו״ט דחשיבי, בעיא סעודתן הזמנה בחול ואין אחד מהן מכין לחברו אפילו בהכנה דבידי שמים, אבל סעודת חול לא חשיבא ולא בעיא הזמנה. הלכך באחד בשבת בעלמא שאינו יו״ט לית לן למיסר ביצה שנולדה בו לפי שנגמרה בשבת, דסעודת חול לא אצרכה רחמנא זמון מבעוד יום. ואסרו ביצה שנולדה בכל יו״ט ואע״פ שאינו אחר שבת, גזירה משום יו״ט שאחר שבת. וכן אסרו ביצה שנולדה בכל שבת לגמעה חיה, גזירה משום שבת שאחר יו״ט. ושבת ויו״ט הסמוכים זה לזה, ביצה שנולדה בזה אסורה בזה. וכן ב׳ ימים טובים של ר״ה. אבל שני ימים טובים של גלויות דממ״נ אחד מהם חול, ביצה שנולדה בזה מותרת בזה:
+<b>שאור בכזית.</b> לענין אכילה כולי עלמא לא פליגי דזה וזה בכזית מדפתח הכתוב בשאור וסיים בחמץ. שאור לא ימצא בבתיכם כי כל אוכל מחמצת (שמות י״ב:י״ט), לומר לך זהו שאור וזהו חמץ כזה כן זה. כי פליגי לענין ביעור, ב״ש סברי מדכתב רחמנא לתרווייהו שאור וחמץ ולכתוב חמץ שאין חמוצו קשה ואפ״ה חייב לבער וק״ו לשאור שחמוצו קשה, אלא ש״מ שיעורו של זה לא כשיעורו של זה, ולא ילפינן ביעור מאכילה. וב״ה סברי זה וזה בכזית, דילפינן ביעור מאכילה. ומשום דהנך תלת מילי מקולי ב״ש ומחומרי ב״ה גבי יו״ט תנא להו הכא גבי הדדי:
+<b>בככותבת.</b> תמרה: 
+
+Mishnah 2
+
+<b>השוחט חיה ועוף.</b> הבא לשחוט חיה ועוף ונמלך בב״ד כיצד יעשה:
+<b>ב״ש אומרים.</b> ב״ד מורין לו שישחוט לכתחלה ויחפור בדקר נעוץ שהכינו מבעוד יום, כלומר שיעקור אותו ממקום נעיצתו ויעלה עפר ויכסה בו. ומיירי כשהוא נעוץ בעפר תיחוח הראוי לכיסוי, שאינו מחוסר כתישה:
+<b>דקר.</b> יתד שנועצים בארץ. לשון וידקור את שניהם (במדבר כ״ח):
+<b>שאפר כירה מוכן הוא.</b> לאו אמלתייהו דב״ש וב״ה קאי, אלא מלתא באנפי נפשה היא, וה״ק ואפר כירה מוכן הוא ואינו צריך הזמנה דדעתיה עלויה. ולא שנו אלא שהוסק מערב יו״ט, אבל הוסק ביו״ט אסור, דליכא למימר דעתיה עלויה מאתמול. ואם ראוי לצלות בו ביצה, שעדיין הוא רמץ חם, אע״פ שהוסק ביו״ט מותר לכסות בו, דאיידי דחזי להפוכי ביה לצלות בו ביצה שקיל ליה נמי ומכסה בו: 
+
+Mishnah 3
+
+<b>אין מוליכין את הסולם משובך לשובך.</b> בסולם של עליה כ״ע לא פליגי דאסור, ובסולם של שובך נמי כשהוא מוליכו ברה״ר מודו ב״ה דאסור. שהרואה אומר לתקן גגו הוא מוליכו ועושה מלאכה ביו״ט. כי פליגי שמוליכו ברה״י ואין בני אדם רואים אותו. ב״ש סברי אין מוליכין, שכל דבר שאסרו חכמים מפני מראית העין אפילו בחדרי חדרים אסור. וב״ה מתירין, אע״ג דבעלמא דינא הכי הוא, הכא שרי משום שמחת יו״ט:
+<b>מחלון, לחלון.</b> באותו שובך עצמו, שכך דרך שובך להיות בו [מחיצות הרבה] קן לכל זוג וזוג, וחלון לכל קן וקן:
+<b>זה וזה אני נוטל.</b> פלוגתייהו דב״ש וב״ה דוקא בבריכה ראשונה. שדרך מגדלי יונים תמיד להניח בריכה ראשונה דהיינו שתי גוזלות ראשונות, שהאמהות משתעשעות בהן ולא יברחו. וב״ש סברי דבדבור בעלמא לא סגי, דלמא כי שקיל להו למחר אתי לאמלוכי וחייס עלייהו והוי טלטול שלא לצורך, אבל משנענע ומשמש בהן מבעוד יום לשחיטה ולא חס עלייהו תו לא חיישינן דחייס. וב״ה סברי לא גזרינן דלמא חייס עלייהו, ואפילו בבריכה ראשונה: 
+
+Mishnah 4
+
+<b>זימן שחורים ומצא לבנים.</b> הא מלתא דפשיטא הוא ולא אצטריך למתנייה. אלא ה״ק, זימן שחורים ולבנים ומצא שחורים במקום לבנים ולבנים במקום שחורים. והכי פירושא דמתניתין, זימן שחורים בקן זה ומצא בו לבנים, זימן בשני לבנים ומצא בו שחורים, מהו דתימא הני אינהו ואתהפיך אתהפוכי קמ״ל:
+<b>שנים ומצא ג׳</b> ואינו מכיר המוכנין, כולן אסורים:
+<b>שלשה ומצא שנים מותרים.</b> האחד הלך והשנים נשארו. ולא אמרינן כשם שהאחד הלך כן הלכו כולם והני אחריני נינהו:
+<b>זימן בתור הקן ומצא לפני הקן.</b> ובתוך הקן לא מצא כלום, אסורים:
+<b>ואם אין באותו שובר אלא הן הרי אלו מותרין.</b> ואע״פ שיש שובך אחר קרוב לו בתוך חמשים אמה, אם אין אותו שובך בשורה של שובך זה בשוה אלא בקרן זוית, לא אמרינן מההוא שובך הקרוב אתו. שהגוזלות כל זמן שאינם פורחים אלא מדדין ברגליהן אינן מדדין אלא כנגד הקן שלדן בשוה, שאם רואין קניהן כשהופכים לאחוריהם מדדין, ואם לאו אין מדדין: 
+
+Mishnah 5
+
+<b>העלי.</b> יד של עץ גדול הרבה ועגול שכותשים בו את הריפות ודומיהן. ומפני כבדו וגדלו אין תורת כלי עליו:
+<b>לקצב.</b> לחתוך:
+<b>וב״ה מתירין.</b> משום שמחת יו״ט, ואע״פ שאין עליו תורת כלי:
+<b>לפני בית הדריסה.</b> שידרסו עליו בני אדם, כדי שלא יפסיד:
+<b>ולא יגביהנו.</b> לטלטלו לאחר הפשטתו:
+<b>וב״ה מתירין.</b> דאי לא שרית ליה לא שחיט כדי שלא להפסיד העור, וממנע משמחת יו״ט:
+<b>תריסין.</b> מוכרי בשמים יש להן חנויות העשויות כמין תיבות ועומדות בשוק ואינן מחוברות לקרקע. ותריסין הן דלתות שסוגרין בהן פתחי אותן תיבות, ופעמים שמסלקים אותן תריסין מפתח התיבה ושוטחין עליהן הסממנין שבחנות:
+<b>מתירין אף להחזיר.</b> בתריסין שאין להם ציר כלל כ״ע לא פליגי דשרי אפילו לנעול בהן פתח [בית שבתוך] החצר. ובתריסין שיש להן ציר מן הצד כ״ע לא פליגי דאסור לנעול בהן אפילו פתחי חנויות, דדמי לבנין. כי פליגי בתריסין שיש להן ציר באמצע כעין בליטה ותוחבין אותה בחור שבאמצע דופן פתח החנות, ב״ש סברי גזרינן ציר באמצע אטו ציר מן הצד, וב״ה סברי לא גזרינן בתריסי חנויות, ושרי להחזיר, משום דבעי לאפוקי תבלין ואי לא שרית ליה לאהדורי לא פתח ואתי לאמנועי משמחת יום טוב:
+<b>לא את הקטן.</b> ולא כל מידי דלאו צורך אכילה:
+<b>וב״ה מתירין.</b> דאמרי מתוך שהותרה הוצאה לצורך אכילה, הותרה נמי שלא לצורך אכילה. והוא שיהיה בה צורך מצוה כגון הני דחשיבי במתניתין, או צורך הנאה כגון מפתח ביתו וכיוצא בהן. לאפוקי הוצאת אבנים וכיוצא בזה דבהא מודו ב״ה דאסור: 
+
+Mishnah 6
+
+<b>אין מוליכין חלה.</b> ביו״ט. אף על פי שמותר בהפרשתה לא שרו ליה בהולכתה, אלא תיקון עיסתו התירו לו ולא יותר:
+<b>מתנות.</b> הזרוע והלחיים והקיבה:
+<b>גזרה שוה.</b> לאו דוקא, דכולה מדרבנן גזרו משום גזירה דאין מגביהין תרומות ומעשרות ביו״ט. אלא דומיא דג״ש:
+<b>מתנה לכהן.</b> מכ״ד מתנות כהונה:
+<b>כשם שאין מוליכין את התרומה וכו׳</b> הך מתניתין אדחיא לה בגמרא, דלא נחלקו ב״ש וב״ה שמוליכין חלה ומתנות. לא נחלקו אלא בהולכת תרומה, שב״ש אומרים אין מוליכין, וב״ה אומרים מוליכין. אמרו להן ב״ה לב״ש חלה ומתנות מתנה לכהן, ותרומה מתנה לכהן, כשם שמוליכין את המתנות כך מוליכין את התרומה. אמרו להם ב״ש לא, אם אמרתם בחלה ומתנות שזכאי בהרמתן, שנתנו חכמים כח ורשות בהפרשתן. לפי שהחיוב שלהן בא ביו״ט דלשין ושוחטין ביו״ט, וכיון שהותרו אותן של יו״ט שרינן להו להוליך אפילו אותן שנעשו מערב יום טוב, תאמרו בתרומה שאינו זכאי בהרמתה, שהרי א״א שיבא חיוב תרומה לכרי ביום טוב, לפי שאין חיוב תרומה אלא משעת מריחה בכרי ואין ממרחין ביום טוב, הלכך אין מוליכין תרומה ביום טוב: 
+
+Mishnah 7
+
+<b>במדוך של עץ.</b> אבל לא של אבן. ומיהו במדוך של עץ נדוכין כדרכן וא״צ שנוי, מפני שהן מפיגין טעמן אם נדוכין מאתמול:
+<b>והמלח בפך.</b> של חרס ידוכנו:
+<b>או בעץ פרור.</b> הוא הכף שמגיסין בו הקדרה. דמלח בעי שינוי, שהיה לו לדוך מאתמול שאינו מפיג טעמו. והלכה שהבא לדוך מלח ביו״ט מטה המדוכה על צדה ודך ע״י שנוי. והתבלין נדוכין כדרכן ואין צריכין שינוי: 
+
+Mishnah 8
+
+<b>בורר אוכל אוכל.</b> מלקט האוכל אחד אחד מן הפסולת:
+<b>בורר כדרכו בחיקו.</b> ובלבד שלא יהיה טורח ברירת הפסולת מרובה. אבל אם טורח ברירת הפסולת מרובה על טורח ברירת האוכל, כגון שהפסולת דק ביותר, אע״פ שהאוכל מרובה בשיעורו על הפסולת, מודים בית הלל שבורר את האוכל ומניח את הפסולת, דלמעוטי בטרחא עדיף:
+<b>אף מדיח ושולה.</b> שמביא כלי מלא קטנית ונותן עליו מים והפסולת צף על פני המים ומסיר אותו בידו. שולה, כמו של נעלך (שמות ג׳). ואין הלכה כרבן גמליאל: 
+
+Mishnah 9
+
+<b>אין משלחין ביום טוב.</b> דורון איש לרעהו:
+<b>אלא מנות.</b> דבר מוכן שאינו עשוי להניחו למחר, כגון חתיכות בשר ודגים:
+<b>וב״ה אומרים כו׳</b> ולא שרו ב״ה אלא לשלוח ע״י אדם אחד או שנים, אבל שלשה בני אדם או יותר נושאי מנחה אסור, דאוושא מלתא טובא ונראין כמוליכין למכור בשוק:
+<b>אבל לא תבואה.</b> שאינה ראויה לאכילה, שהרי צריכה טחינה ואין טוחנין ביו״ט:
+<b>ור׳ שמעון מתיר בתבואה.</b> שיכול לכתשה במכתשת קטנה ויבשלה מעשה קדרה. ואין הלכה כר״ש: 
+
+Mishnah 10
+
+<b>משלחין כלים תפורין.</b> דחזו למלבוש. ושאינן תפורין חזו לאכסויי:
+<b>כלאים.</b> כשהן קשין שאין מחממין מותר לשכב עליהם:
+<b>סנדל מסומר.</b> של עץ מחופה מסמרים. שגזרו חכמים עליו שלא לנעלו בשבת ויו״ט משום מעשה שהיה שנהרגו הרוגי מלכות על ידו, כמבואר במסכת שבת פרק במה אשה יוצאה (שבת דף ס):
+<b>ולא מנעל שאינו תפור.</b> ואפילו הוא מחובר ביתדות של עץ וכיוצא בהן:
+<b>אף לא מנעל לבן.</b> באתריה דרבי יהודה לא היו נועלים מנעל לבן עד שמשחירים אותו:
+<b>שצריר אומן.</b> להשחירו:
+<b>כל שנאותין בו.</b> ה״ק כל שנאותין בו בחול כמות שהוא ואינו צריך למלאכה אחרת, אע״פ שאין נאותין בו ביו״ט, כגון תפילין, שבחול לובשין אותן כמות שהן וביום טוב אין לובשין אותן, משלחין אותן ביו״ט:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>יום טוב שחל להיות ערב שבת לא יבשל בתחילה.</b> כלומר לא יהא תחילת בישולו ועיקרו לשום שבת, אלא לשום יו״ט יהא תחילת בשולו ומה שמותיר יהא לשבת:
+<b>ועושה תבשיל מערב יום טוב.</b> לשם ערובי תבשילין. אית דאמרי טעמא דהאי תבשיל מערב יו״ט, משום כבוד שבת הוא, שמתוך שמערב יו״ט זוכר השבת יברור מנה יפה לשבת ולא ישכח שבת משום טרדת יום טוב. ואית דאמרי משום כבוד יום טוב הוא, כדי שיראו שאין אופין מיו״ט לשבת אלא א״כ התחיל מבעוד יום דביו״ט אינו אלא גומר, ק״ו מיו״ט לחול דלגמרי אין אופין ולא מבשלין. ומברכים על ערובי תבשילין כדרך שמברכים על ערובי חצרות. וצריך לזכות ע״י אחר לכל מי שרוצה אחר כך לסמוך על עירובו, ואפילו שלא מדעתו, דזכין לאדם שלא בפניו:
+<b>אכלו או שאבד.</b> אותו תבשיל שבישל, מע״ש:
+<b>סומך עליו.</b> לבשל בישולו ביו״ט לצורך שבת. אבל מתחילתו אין עירובי תבשילין פחות מכזית, בין לאחד בין למאה. ואם התחיל בעיסתו ונאבד עירובו מה שהתחיל גומר: 
+
+Mishnah 2
+
+<b>מטבילין את הכל.</b> שחייב אדם לטהר עצמו ברגל. וכל מה שצריך טבילה בין אדם בין כלים מטבילין מלפני השבת:
+<b>כלים מלפני השבת.</b> שכיון שהם ראויין לאחר טבילה לדבר שלא היו ראויין לו קודם טבילה, אי מטביל להו בשבת וביו״ט הוה ליה מתקן מנא ואסור. ושבת דנקט הכא להודיעך כחן דבית הלל, דאפילו בשבת שרו להטביל אדם, משום דנראה כמיקר וכמצטנן ורוחץ לתענוג ולא לשם טבילה:   
+
+Mishnah 3
+
+<b>ושוין שמשיקין את המים בכלי אבן.</b> מי שיש לו מים יפים לשתות ונטמאו, ממלא מהן כלי אבן שאינו מקבל טומאה ונותנן במקוה מים מלוחים או עכורים עד שנושקים מים למים, נמצאו אלו זרועים ומחוברים למי מקוה ובטלו אגבייהו וטהרו. ואין טהרה במקוה לשום אוכל ומשקה אלא למים בלבד, ולא בתורת טבילה אלא בתורת זריעה:
+<b>אבל לא מטבילין.</b> שאין נותנין אותן בכלי עץ טמא שצריך טבילה לכלי, להשיק בו, כדי לעלות טבילה לכלי אגב השקת מים:
+<b>ומטבילין מגב לגב.</b> מי שהטביל כלים לדעת שידרוך בהן זיתים בבית הבד לשמן של חולין, ונמלך לדרוך בהן ענבים בגת ליין של תרומה, צריך להטבילן פעם שניה לשם תרומה. וכן אם הטביל כלים לשם תרומה ונמלך לעשות בהם קודש, צריכים טבילה שניה לשם קודש. ואותה טבילה יכול להטביל ביו״ט, שאין כאן תקון כלי לפי שאין טבילה זו להעלות אותן מידי טומאה אלא לתוספת טהרה:
+<b>ומחבורה לחבורה.</b> אם הטביל כלים על מנת לאכול פסחו עם חבורה זו ונמלך להימנות עם חבורה אחרת ובא להטביל כליו פעם שניה, אותה טבילה מותר לעשותה ביו״ט: 
+
+Mishnah 4
+
+<b>מביאין שלמים ביו״ט.</b> שלמי חגיגה. לפי שיש בהם צורך אכילה לאדם:
+<b>ואין סומכין עליהם.</b> שהסמיכה אסורה משום שבות, שבכל כחו היה סומך והוה ליה משתמש בבעלי חיים. אלא סומכין עליהם מעיו״ט, דלית להו לב״ש תכף לסמיכה שחיטה:
+<b>אבל לא עולות.</b> חוץ מתמידין ומוספין שהן קרבן צבור וזמנן קבוע. אבל לא יביא עולת יחיד שאין בה אכילת הדיוט. ואפילו עולות ראיה קרבות בשאר ימות הרגל ולא ביו״ט, דרחמנא אמר (במדבר כ״ט:ל״ה) עצרת תהיה לכם, לכם ולא לגבוה:
+<b>וב״ה אומרים.</b> מביאים שלמי חגיגה ועולות ראיה. דכתיב (דברים ט״ז:ח׳) עצרת לה׳, כל דלה׳. אבל נדרים ונדבות דברי הכל אין קריבין ביו״ט לא עולות ולא שלמים: 
+
+Mishnah 5
+
+<b>לא יחם אדם חמין לרגליו.</b> אוכל נפש התירה התורה, ולא להבעיר אור בשביל רחיצה:
+<b>ובית הלל מתירין.</b> דמתוך שהותרה הבערה לצורך אכילה הותרה נמי שלא לצורך אכילה כשיש בה צורך איזו הנאה. ופסק הלכה דחמין שהוחמו ביו״ט רוחץ בהן פניו ידיו ורגליו, אבל לא כל גופו, דגזרו יו״ט אטו שבת. וחמין שהוחמו מעיו״ט רוחץ בהן כל גופו ביו״ט: 
+
+Mishnah 6
+
+<b>אין טומנין את החמין, מיו״ט לשבת.</b> דסברי ב״ש אין אופין אלא א״כ עירב בפת, ואין מבשלין אלא א״כ עירב על התבשיל, ואין טומנין אלא א״כ היו לו חמין טמונין מעיו״ט. וב״ה סברי דאופין ומבשלין וטומנין על עירוב של תבשיל בלבד. ומיהו בגמרא מוכח דבית הלל נמי בעו פת ובשר. וכן הלכה:
+<b>אין זוקפין מנורה.</b> של חוליות שנתפרקו חוליותיה׳ אין מחזירין אותן דהוי כבונה, ויש בנין בכלים. ובית הלל סברי אין בנין בכלים:
+<b>גריצין.</b> ככרות עבות:
+<b>אלא רקיקין.</b> ככרות דקות, דסברי בית שמאי אין אופין פת מרובה ביום טוב משום טרחא. ובית הלל אומרים אופין פת מרובה ביום טוב, שבזמן שהפת מרובה היא נאפית יפה:
+<b>וחרי.</b> עיסה גדולה הנאפת ע״ג גחלים׳ משום דבעיא היסק גדול שהגחלים הולכות ועוממות וטרחא איכא. ואין הלכה כרבן גמליאל בכל מה שמחמיר כדברי בית שמאי: 
+
+Mishnah 7
+
+<b>מכבדין בין המטות.</b> שאוכלין שם. שרגילים להסב ולאכול על גבי מטות. ומפני שהוא מקום מועט לא חיישינן שמא ישוה גומות כדחיישינן גבי בית שהוא גדול ואי אפשר שלא יהיה שם גומא:
+<b>מוגמר.</b> לבונה על גבי גחלים להריח בה. אבל לגמר את הכלים דברי הכל אסור:
+<b>מקולס.</b> כרעיו ובני מעיו תלויין חוצה לו [בצדו] כשצולהו, והיו עושים זכר לפסח דכתיב ביה (שמות י״ב:ט׳) ראשו על כרעיו ועל קרבו. מקולס כגבור זה שכלי זייניו עמו. תרגום וכובע נחשת, וקולסא דנחשא. ורמב״ם פירש מקולס מכובד׳ לשון קילוס:
+<b>וחכמים אוסרין.</b> בשלשתן. כיבוד, משום אשוויי גומות. ומוגמר, משום דלאו צורך לכל נפש הוא שאינו אלא למפונקים ולמעונגים ולמי שריחו רע. מקולס, מפני שנראה כאוכל קדשים בחוץ. והלכה כחכמים: 
+
+Mishnah 8
+
+<b>פרתו יוצאה ברצועה שבין קרניה.</b> לנוי. ואמרו חכמים משאוי הוא ואינו תכשיט לה. ולא פרתו של ר״א בן עזריה היתה אלא של שכנתו, ועל שלא מיחה בה נקראת על שמו:
+<b>ומקרדין ביו״ט.</b> כמין מגירה קטנה של ברזל ששיניה דקות ומחככין ומגרדין בה הבהמה, ואע״ג דעביד חבורה:
+<b>ברחים שלהן.</b> קטנות העשויות לכך:
+<b>מקרצפין.</b> במגרה של עץ ששיניה גסות. ואין עושין חבורה:
+<b>אף לא מקרצפין.</b> דגזרינן קרצוף אטו קירוד. ואין הלכה כראב״ע בשלשה דברים הללו, אלא במקרדין את הבהמה בלבד, משום דבהא קם ליה בשטתיה דרבי שמעון דאמר דבר שאין מתכוין מותר, וקיי״ל כוותיה. וחכמים דפליגי עליה סברי כרבי יהודה דאמר דבר שאין מתכוין אסור, ואינה הלכה: 
+
+Mishnah 9
+
+<b>משום שלשה כלים.</b> שאם פירש אחד מהן אינן שברי כלים אלא כל אחד מהם חשוב כלי בפני עצמו וטמא, אע״פ שבעודן ברחיים הן מחוברים ונראים ככלי אחד:
+<b>משום כלי קבול.</b> התחתונה שמקבלת אבק שחיקת הפלפלים דרך נקבי הכברה, טמאה משום כלי קבול, שכלי עץ שיש לו בית קבול הוא:
+<b>ומשום כלי מתכות.</b> העליונה שכותשין וטוחנין בה הפלפלין, טמאה משום כלי מתכת. דמשום כלי עץ ליכא לטמוייה, דפשוטיהן טהורין, אלא משום ציפויה התחתון שהוא של מתכת:
+<b>ומשום כלי כברה.</b> אמצעית שהיא מקפת את הכברה. משום כלי עץ לא מטמאה דאין קבולה קבול, אלא חכמים גזרו טומאה על הכברה משום כלי ארוג. ואפילו אין הכברה של מתכת מטמאה משום כלי כברה: 
+
+Mishnah 10
+
+<b>עגלה.</b> העשויה לשחוק לקטן, ומיוחדת לו לישב עליה:
+<b>טמאה מדרס.</b> אם היה הקטן זב נעשית העגלה אב הטומאה:
+<b>ונטלת בשבת.</b> דתורת כלי עליה:
+<b>ואינה נגררת.</b> בשבת:
+<b>אלא ע״ג כלים.</b> על גבי בגדים, מפני שעושה חריץ בקרקע, וחופר חייב משום חורש:
+<b>רבי יהודה אומר כו׳</b> תרי תנאי נינהו ואליבא דר׳ יהודה, דת״ק נמי רבי יהודה היא דאמר דבר שאין מתכוין אסור. ואתא האי תנא אחריתי ואמר דלא אסר ר׳ יהודה בעגלה של קטן מפני שאינה עושה חריץ בהלוכה ע״י חפירה, אלא כובשת הקרקע ונדוש תחתיה ונעשה עפרה נמוך, אבל אינה מזיזה עפר ממקומה. וכבר אפסיקא הלכתא כר״ש דאמר גורר אדם מטה כסא וספסל, ובלבד שלא יתכוין לעשות חריץ:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אין צדין דגים.</b> אע״ג דשחיטה ואפיה ובישול מאבות מלאכות הן והותרו לצורך יו״ט, צידה דמיא לקצירה וקצירה לא הותרה ביו״ט. ביברין של דגים, הן בריכות של מים שדגים מתגדלים שם. ביברים של חיה, קרפיפות מוקפין גדר סביב ומביאים שם חיות ויולדות ומתגדלות שם:
+<b>ואין נותנין.</b> לפני הדגים מזונות, דאפשר להם בלא מזונות ואין מזונתן עליך:
+<b>אבל צדין חיה ועוף.</b> המוכנים מאתמול:
+<b>מן הביברין.</b> הקטנים, שאין מחוסרים צידה. ורשב״ג לאו לאפלוגי אתנא קמא אתא, אלא לפרושי:
+<b>כל המחוסר צידה.</b> שצריך לבקש תחבולות כדי לתפסו. וכל דרהיט בתריה ומטי ליה בחד שחיה לא הוי מחוסר צידה, ואי לא הוי מחוסר צידה: 
+
+Mishnah 2
+
+<b>ומעשה בנכרי אחד.</b> חסורי מחסרא והכי קתני, ספק מוכן אסור ורבן גמליאל מתיר, ומעשה בנכרי אחד וכו׳. ואין הלכה כרבן גמליאל, אלא פירות ודגים שהובאו ביו״ט ספק נלקטו היום ספק מאתמול, ספק נצודו היום ספק מאתמול אסורים. וכל שאסור לאכלו אסור לטלטלו. ואם צורתן מוכחת עליהן כגון פירות דכמושין שאי אפשר שנלקטו היום, וכן דגים שהביאום ממקום רחוק שאי אפשר שנצודו היום, מותרין. ודבר מוכן שבא מחוץ לתחום בשביל ישראל, אסור לאותו ישראל שהובא בשבילו ולכל בני ביתו ומותר לישראל אחר. ופירות או דגים שנתלשו או נצודו ביו״ט ראשון מותרין לערב בליל יום טוב שני בכדי שיעשו, חוץ משני ימים טובים של ראש השנה שהם אסורים עד מוצאי יו״ט שני בכדי שיעשו. ופירוש כדי שיעשו, כדי שיתלשו הפירות ממקום שנתלשו ויביאו אותם מן המקום שהביאום. ועיר שדלתותיה נעולות בלילה צריך שימתין לבוקר בכדי שיעשו:
+<b>אלא שאין רצוני לקבל ממנו.</b> שאני שונא אותו: 
+
+Mishnah 3
+
+<b>בהמה מסוכנת.</b> שהוא ירא שמא תמות. ואין צריך לה שכבר סעד סעודתו:
+<b>לא ישחוט.</b> אא״כ יודע שיש שהות ביום לאכול כזית צלי הימנה:
+<b>מבית טביחתה.</b> שהוא מזומן ומופשט מעורו ועומד. ואין הלכה כרבי עקיבא:
+<b>לא יביאנה במוט ובמטה.</b> בשני בני אדם. משום דאוושא מלתא ומזלזל בכבוד יו״ט: 
+
+Mishnah 4
+
+<b>בכור שנפל לבור.</b> בכור בעל מום שלא הראהו לחכם מערב יו״ט מבעוד יום להתירו, ונפל לבור ביו״ט וירא שמא ימות שם:
+<b>ירד מומחה.</b> שבקי להבחין בין מום קבוע למום עובר:
+<b>ויראה.</b> מום שהיה בו אתמול, אם מום קבוע הוא:
+<b>יעלה וישחוט.</b> דמשום מוקצה ליכא, דמאתמול דעתיה עלויה:
+<b>ואם לאו לא ישחוט.</b> הכי קאמר, ואם לאו, דאותו מום שהיה בו מערב יו״ט לא היה קבוע אלא היום נעשה בו מום קבוע, אפילו עבר והעלהו לא ישחוט. ולא אמרינן מאתמול הוה דעתיה עלויה וכיון שיש בו עכשיו מום קבוע נשחטיה, דהואיל והמום של אתמול לא היה קבוע, מוקצה מחמת איסור הוה:
+<b>אין זה מן המוכן.</b> לאו משום מוקצה אסר ליה, דהא לית ליה לרבי שמעון מוקצה, אלא מפני שמתירו ביום טוב ה״ל כמתקנו, ונראה כדן דין דגזור ביה משום שבות. והכי קאמר אין התרתו היתר, ואינו מוכן להיות כשר:   
+
+Mishnah 5
+
+<b>בהמה שמתה.</b> בבהמת קדשים מיירי, כדקתני עליה ועל החלה שנטמאת. ובהמת קדשים שמתה אסורה בהנאה וטעונה קבורה, הלכך לא יזיזנה ממקומה. אבל בהמת חולין מחתכין אותה לפני הכלבים. והני מילי שהיתה מסוכנת מאתמול דדעתיה עילוה, אבל לא היתה מסוכנת מאתמול אף בהמת חולין לא יזיזנה ממקומה:
+<b>החלה שנטמאת.</b> אינה ראויה לכהן ביום טוב, אף להסקה או לתתה לכלבו, דאין מבערין קדשים מן העולם ביום טוב ואפילו ע״י אכילת בהמה, דגזירת הכתוב היא שאין קדשים טמאים מתבערים מן העולם ביו״ט: 
+
+Mishnah 6
+
+<b>אין נמנין.</b> אין פוסקים דמים להיות שנים שלשה בני אדם אומרים בהמה זו בשלשה זוזים זוז לכל אחד:
+<b>ושוחטים ומחלקים ביניהן.</b> למחצה לשליש ולרביע, ואין מזכירין פיסוק דמים:
+<b>שוקל אדם בשר.</b> אע״פ שאסור לשקול בליטרא דהוי מעשה חול, מותר לשקול כנגד הכלי וכנגד הקופיץ ולמחר יראו הקופיץ והכלי כמה משקלו:
+<b>וחכמים אומרים אין משגיחין.</b> אין מעיינין. 
+<b>בכף מאזנים כל עיקר.</b> ואפילו לשמור הבשר מן העכברין אסור לשום אותו בכף מאזנים. והלכה כחכמים: 
+
+Mishnah 7
+
+<b>אין משחיזין את הסכין.</b> ברחים או במשחזת:
+<b>אבל משיאה על גבי חברתה.</b> דמשנה מדרך חול: 
+
+Mishnah 8
+
+<b>אבל לא במדה.</b> בכלי המיוחד למדה שמודד ומוכר בו. אבל אם אינו מיוחד לכך אע״פ שעומד למדה, שכשישבר זה שהוא מודד בו יעמוד זה תחתיו, מותר למלאותו:
+<b>אם היה כלי של מדה.</b> אע״פ שעדיין לא יחדו לכך לא ימלאנו. ואין הלכה כר״י:
+<b>ממלא מדותיו מערב יו״ט.</b> לפי שאין מודדין ביו״ט:
+<b>אף בחול המועד עושה כן.</b> מפני ביטול בית המדרש, שהיו רבים באים לשאול הימנו במועד שאין טרודין במלאכה, והיה ממלא מדותיו בלילה שאינו זמן בית המדרש כדי שיהא פנוי ביום:
+<b>מפני מצוי המדות.</b> כשהיה מוכר שמן היו לו מדות הרבה ומביאין הלקוחות כליהן ומודד לכל אחד ואחד במדה לעצמו, ומתמצות והולכות לתוך כליהן כל הלילה, כדי שלא ישאר לו השמן המודבק בשולי המדה ובדפנותיה ונמצא גוזל את הלקוחות:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>המביא.</b> ממקום למקום. בתוך התחום:
+<b>לא יביאם וכו׳</b> לתת ג׳ וד׳ כדות בתוך סל או קופה וישאם, משום דנראה כמעשה חול לשאת משאות. ואם אי אפשר לו לשנות מותר:
+<b>אבל מביא הוא על כתפו.</b> אחד או שנים, דמוכח דלצורך יו״ט:
+<b>או לפניו.</b> בידו:
+<b>וכן המוליך את התבן.</b> להיסק או לבהמה:
+<b>לא יפשיל קופה לאחוריו.</b> שנראה כדרך חול:
+<b>ומתחילין בערמת התבן.</b> ואע״פ שלא זימנה מבעוד יום ולא היה רגיל להסיק ממנה, דלית ליה להאי תנא מוקצה:
+<b>אבל לא בעצים [שבמוקצה]</b> רחבה שאחורי הבתים קרויה מוקצה, על שם שהיא מוקצה לאחור ואין נכנסים ויוצאים לה תדיר. והנך עצים דאיירי בהו הכא הן קורות גדולות של ארזים העומדות לבנין, דמוקצה מחמת חסרון כיס נינהו שדמיהן יקרים, ובהא אפילו רבי שמעון דלית ליה מוקצה מודה:   
+
+Mishnah 2
+
+<b>אין נוטלין עצים מן הסוכה.</b> אפילו סוכה שאינה של מצוה כגון בפסח או בעצרת, אין נוטלים ממנה עצים ביו״ט משום סתירת אהל:
+<b>אלא מן הסמוך לה.</b> כגון קנים הזקופים סמוך לדפנות ולא נארגו עם הדופן דלא בטלו לגבי דופן, לפיכך נוטלים מהן ביו״ט:
+<b>מביאין עצים.</b> תלושים:
+<b>מן השדה.</b> שבתוך התחום מן המכונס:
+<b>ומן הקרפף אפילו מן המפוזר.</b> מתניתין יחידאה היא ואינה הלכה, אלא הלכתא אין מביאין עצים אלא מן המכונסים שבקרפף. ומן השדה לא יביא כלל ואפילו מן המכונסים, דלאו דעתיה עלויהו הואיל ואינן משתמרים שם. אבל מן הקרפף שהוא משתמר ומוקף סביב כשהן מכונסין דעתיה עלויהו:
+<b>כל שסמוך לעיר.</b> ממש. והוא דאית ליה פותחת, מפתח שמשתמר, דר׳ יהודה תרתי בעי, סמוך לעיר ופותחת. ומשום דקסבר סתם קרפיפות יש להם פותחת משום הכי לא חש להזכירה:
+<b>ר״י אומר כל שנכנסין לו בפותחת, ואפילו בתוך תחום שבת.</b> כיון דאית ליה פותחת לא בעינן סמוך, אלא אפילו רחוק עד קרוב לסוף תחום שבת. ואם הוא סמוך לא בעינן פותחת. ובסמוך בלא פותחת או פותחת בלא סמוך שרי. והלכה כר׳ יוסי:   
+
+Mishnah 3
+
+<b>אין מבקעין עצים מן הקורות.</b> הסדורות ארץ, כדי שלא יתעקמו, ועומדות לבנין:
+<b>ולא מן הקורה שנשברה ביו״ט.</b> ואע״ג דהשתא להסקה קיימא, בין השמשות לאו להכי קיימא:
+<b>ואין מבקעין לא בקרדום.</b> מתניתין חסורי מחסרא והכי קתני, אבל מבקעין מן הקורה שנשברה מעיו״ט, וכשהן מבקעין אין מבקעין לא בקרדום:
+<b>ולא במגרה.</b> כעין סכין ארוך מלא פגימות וקוצצין בו עצים עבים. וכלי אומן הוא:
+<b>מגל.</b> אף הוא כלי אומן, ונראה כרוצה לעשות מלאכה:
+<b>אלא בקופיץ.</b> סתם קופיץ הוא סכין של קצבים ואינו כלי אומן. ויש מהן שיש להן שני ראשין, ראש אחד רחב ונקרא צד נקבות, וראש אחד צר ונקרא צד זכרות, ואין מבקעין בו אלא בצד זכרות שלו:
+<b>נוטל ממקום הפחת.</b> ולא אמרינן מוקצים מחמת איסור הן דאין יכול לפחתו ביו״ט ואסח דעתיה מינייהו, דבית דתנן במתניתין מיירי שאינו בנוי בטיט ובסיד אלא סדור של לבנים זו על זו בלא טיט, והשתא אין בפחיתתו איסורא דאורייתא, הלכך לאו מוקצים נינהו, כי היכי דאמרינן גבי טבל דלאו מוקצה הוא שאם עבר ותקנו מתוקן:
+<b>אף פוחת לכתחלה.</b> דהואיל ואין שם טיט אלא לבנים סדורין זו על זו לא הוי סותר ושרי לפחות לכתחלה. ואין הלכה כר״מ: 
+
+Mishnah 4
+
+<b>אין פוחתין את הנר.</b> ליטול אחד מן הביצים של יוצר חרש ולתחוב אגרופו לתוכו לחקוק נר, מפני שעושה כלי:
+<b>ואין עושין פחמין.</b> דאינהו נמי כלי נינהו לצורפי זהב, ופתילה נמי כלי היא להדלקה שצריכה עשייה ותיקון 
+<b>ואין חותכין אותה לשנים.</b> לפי שהוא מתקן כלי. ולמעכה ביד מותר:
+<b>חותכה באור.</b> נותן שני ראשי הפתילה בפי שתי נרות שצריך להדליקן כאחת ומדליק באמצע, דהשתא לא מוכח דלתקונא מנא מכוין אלא להדלקה בעלמא. והלכה כר׳ יהודה: 
+
+Mishnah 5
+
+<b>ואין חותכין את הנייר.</b> שנותנין בו שמן, ועומד בפני האש כ״ז שהשמן בתוכו, ואינו נשרף:
+<b>מליח.</b> דג:
+<b>אין גורפין תנור וכירים.</b> אם נפל לתוכן מטפולה של תנור ומן הטיח, אין גורפין אותן דמתקן מנא הוא. ואתיא כרבנן דאמרי מכשירי אוכל נפש אסירי:
+<b>מכבשין.</b> משכיבין את האפר ואת העפר כדי שיהיה חלק. ואם א״א לו לאפות אלא א״כ גרף, מותר:
+<b>מקיפין.</b> מקרבין זו אצל זו. כמו אין מקיפין בריאה:
+<b>לשפות.</b> לערוך ולהושיב עליהם קדרה והאור בין שתי החביות. ואסר לה משום דדמי לבנין:
+<b>[ואין סומכין] את הקדרה בבקעת.</b> דלא נתנו עצים אלא להסקה. ובקעת, עצים שנתבקעו:
+<b>וכן הדלת.</b> אין סומכין אותה בבקעת, דעצים מוקצים הם אצל כל תשמיש חוץ מן ההסקה:
+<b>ואין מנהיגים את הבהמה במקל.</b> משום דנראה כמוליכה למכור בשוק:
+
+Mishnah 6
+
+<b>משלפניו.</b> ממה שלפניו בבית:
+<b>לחצוץ בו שניו.</b> ליטול בשר החוצץ בין שיניו. ומשלפניו לאו דוקא, דלר״א אף מן החצר נמי מותר ליטול, דקאמר כל מה שבחצר מוכן הוא. והא דנקט משלפניו, משום רבנן דפליגי דאפילו משלפניו להדליק אין, לחצוץ לא, דסברי לא ניתנו עצים אלא להסקה:
+<b>וחכ״א מגבב משלפניו ומדליק.</b> אבל מן החצר לא, דהואיל וקסמין דקין הן וטורח לקוששן ולגבבן, מאתמול לאו להכי קיימי. ודקאמרת נוטל קיסם לחצוץ בו שיניו, אנן אית לן דאף משלפניו לא יטול אלא להדליק, דלא ניתנו עצים אלא להסקה. ובתרתי פליגי. והלכה כחכמים. ואין מותר ליטול קיסם לחצוץ בו שיניו אלא מאבוס של בהמה. ולא יחתכנו ויתקננו לכך, אלא א״כ היה לח וראוי למאכל בהמה, שכל דבר הראוי למאכל בהמה מותר לחתכו בין ביו״ט בין בשבת, ואין בהם משום תקון כלי: 
+
+Mishnah 7
+
+<b>אין מוציאין את האור.</b> משום דמוליד ודמי למלאכה, שבורא האש הזה ביו״ט:
+<b>מן העפר.</b> יש קרקע כשחופרין אותה מוציאה אור ממקום מחפורת שלה:
+<b>ולא מן המים.</b> נותנים מים בכלי זכוכית לבנה ונותנו בחמה כשהשמש חם מאד והזכוכית מוציאה שלהבת, ומביאים נעורת ומגיעים בזכוכית והיא בוערת:
+<b>רעפים.</b> כלי חרס חלולים באמצען שמכסים בהן הגגות:
+<b>אין מלבנין.</b> באור:
+<b>את הרעפים.</b> דוקא ברעפים חדשים משום דמשוי ליה מנא בהיסק זה, שהן מתחסמין ומתחזקים על ידי האור:
+<b>ועוד אמר ר״א.</b> משום דתנא אחת לקולא גבי מוקצה והדר אמר אחריתי, קאמר ועוד:
+<b>עומד אדם על המוקצה.</b> הצריך הזמנה, והזמנה מועלת לו:
+<b>ערב שבת בשביעית.</b> שאין מעשר נוהג בה ואין מחוסר אלא הזמנה. והוא הדין במעושר ובשאר שני השבוע. אלא אורחא דמלתא נקט, דסתם מוקצה לאו מעושר הוא, דגרוגרות וצמוקים הן סתם מוקצה ואין רגילין לעשר קודם גמר מלאכה:
+<b>מכאן אני נוטל למחר.</b> וסגי בהכי דיש ברירה:
+<b>עד שירשום.</b> בסימן, דאין ברירה. והלכה כחכמים:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>משילין פירות דרר ארובה.</b> מי שיש לו פירות או תבואה שטוח על גגו להתיבש וראה גשמים ממשמשים ובאים, התירו לו לטרוח ולהשליך דרך ארובה שבגג והם נופלים לארץ דליכא טרחא יתירא. ודוקא ארובה, דכל ארובה מלמעלה למטה [בתקרת הגג], אבל חלון כגון גג שמוקף מחיצות וחלון בכותל וצריך להגביהו עד החלון ולהשליכו, כולי האי לא שרו רבנן למטרח:
+<b>ומכסין את הפירות.</b> ולא אמרינן טורח שלא לצורך יו״ט הוא, דמשום הפסד ממון שרו ליה רבנן:
+<b>דלף.</b> גשמים הנוטפים מן הגג:
+<b>וכן כדי יין וכדי שמן.</b> מכסין אותן מפני הדלף:
+<b>תחת הדלף.</b> לקבל את המים שלא יטנפו הבית. ואם נתמלא הכלי שופך ושונה ואינו נמנע: 
+
+Mishnah 2
+
+<b>כל שחייבין עליו.</b> שאסרו חכמים לעשותו בשבת משום שבות:
+<b>או משום רשות.</b> שיש בו קצת מצוה אבל לא מצוה גדולה, וקרוב הוא להיות דבר הרשות, ויש בו איסור מדברי סופרים:
+<b>או משום מצוה.</b> או שיש בו מצוה ממש, ואסרו חכמים לעשותו בשבת:
+<b>חייבין עליו.</b> שלא לעשותו ביו״ט:
+<b>ואלו הן משום שבות.</b> שהטילו עליו חכמים לשבות מהן ואין בעשייתן שום מצוה:
+<b>לא עולין באילן.</b> גזירה שמא יתלוש:
+<b>ולא רוכבין על גבי בהמה.</b> גזירה שמא יחתוך זמורה להנהיגה:
+<b>ולא שטין על פני המים.</b> גזירה שמא יעשה חבית של שייטין:
+<b>ולא מטפחין.</b> כף על כף:
+<b>ולא מספקין.</b> כף על ירך:
+<b>ולא מרקדין.</b> ברגל. וכולהו גזירה שמא יתקן כלי שיר:
+<b>ואלו הן משום רשות.</b> משום דהנך דסיפא הוו מצוה גמורה, לגביהן קרי להני רשות:
+<b>לא דנין.</b> דין. וזמנין דהוי רשות כגון שיש בעיר גדול ממנו, שאין מוטל עליו לדון:
+<b>ולא מקדשין.</b> קדושי אשה. וזמנין דלא הוי מצוה גמורה אלא רשות, כגון דאית ליה אשה ובנים:
+<b>ולא חולצין ולא מיבמין.</b> נמי בזמן שיש אחיו הגדול ממנו הוי רשות, דמצוה בגדול ליבם. וטעמא דכולהו גזירה שמא יכתוב:
+<b>ולא מעריכין.</b> ערך פלוני עלי. ונותן כפי השנים כמו שכתוב בפרשת ערכין:
+<b>ולא מחרימין.</b> הרי בהמה זו חרם. וסתם חרמים לבדק הבית. וכולהו אסרינהו רבנן משום דדמו למקח וממכר שמוציא מרשותו לרשות הקדש:
+<b>ולא מגביהין תרומות ומעשרות.</b> ואפילו כדי ליתנם לכהן בו ביום דמחזי דמשום שמחת יו״ט דכהן שהוא צריך להן הוא מפרישן, אפ״ה אסור, דה״ל מתקן. והני מילי פירות דטבילי מאתמול, אבל פירות דטבילי האידנא כגון עיסה לאפרושי מינה חלה מפרישינן לה ביו״ט ויהבינן לכהן:
+<b>אין בין יו״ט לשבת אלא אוכל נפש בלבד.</b> הך סתמא כב״ש דאמרי אין מוציאין לא את הקטן ולא את הלולב ולא את ספר התורה לרשות הרבים, דלא הותרה הוצאה אלא לצורך אוכל נפש. אבל אנן קיי״ל כב״ה דאמרי מתוך שהותרה הוצאה לצורך אוכל נפש הותרה נמי שלא לצורך. ואיכא נמי משילין פירות דרך ארובה דריש פירקין, דבשבת אסור וביו״ט מותר: 
+
+Mishnah 3
+
+<b>כרגלי הבעלים.</b> אין אדם יכול להוליכה ביו״ט אלא במקום שבעליה יכולים לילך:
+<b>או לרועה הרי אלו כרגלי הבעלים.</b> מתניתין כשיש בעיר שני רועים, דלא ידעינן להי מינייהו הויא לה דעת בעלים, הלכך הרי הן כרגלי הבעלים אם אינה אצל הרועה מבעוד יום. אבל כשאין בעיר אלא רועה אחד, כל בני העיר מעמידין בהמתן ברשותו ובקניית שביתתו, והויא לה כרגלי הרועה:
+<b>ושאינן מיוחדים.</b> לאחד מהן, אלא לכולן:
+<b>הרי אלו כמקום שהולכין.</b> למקום שכולן יכולין לילך מותר להוליך את הכלים. אבל אם עירב אחד מהן לסוף אלפים לצפון והשאר לא עירבו, הוא מעכב על ידם מלהוליכה, לדרום אפילו פסיעה אחת מפני חלקו, והן מעכבין על ידו מלהוליכה לצפון, אלא אלפים אמה שהן מותרין בהן: 
+
+Mishnah 4
+
+<b>כרגלי השואל.</b> שהרי קנה שביתתו אצלו בין השמשות, דבין השמשות שהוא כניסת היום קונה שביתה. ואפילו לא בא ליד השואל אלא ביו״ט דלאו ברשותיה קיימין בבין השמשות, הרי אלו כרגליו של שואל. ואם שאלו ביו״ט משחשיכה, הרי הן כרגלי המשאיל, לפי שקנה שביתה אצל בעליו. ואפילו היה רגיל להשאיל בכל יו״ט:
+<b>האשה ששאלה מחברתה תבלין.</b> לקדרתה:
+<b>ומים ומלח.</b> לעיסתה:
+<b>הרי אלו.</b> הקדרה והעיסה:
+<b>כרגלי שתיהן.</b> אין מוליכין אותן אלא במקום ששתיהן יכולות לילך. דכיון דביום טוב שאלה, קנו התבלין או המים והמלח שביתה אצל בעליהן:
+<b>שאין בהם ממש.</b> אין ניכרות לא בקדרה ולא בעיסה. כגון שהתבשיל עבה ואין המים נכרים בה, הילכך אין מעכבות הולכתן. ובמלח לא פליג רבי יהודה, דמיירי בעיסה שנלושה במלח שהיא גסה ועבה, שהיא נכרת ויש בה ממש. ואין הלכה כר׳ יהודה: 
+
+Mishnah 5
+
+<b>ושלהבת.</b> כגון הדליק נרו בשלהבת חבירו אינו מעכב באיסור תחומין:
+<b>מועלין בה.</b> הנהנה ממנה מביא אשם מעילות:
+<b>ושלהבת לא נהנין.</b> לכתחלה מדרבנן. ואם נהנו לא מועלין, אין חייבין קרבן מעילה, דלית בה ממשא. וכן המוציא גחלת בשבת לרשות הרבים חייב, ושלהבת שדחפה בידו מרשות היחיד לרשות הרבים פטור:
+<b>כרגלי היחיד.</b> אין מוליכין המים אלא כרגלי בעל הבור:
+<b>כרגלי אותה העיר.</b> אלפים אמה לכל רוח חוץ לעיבורה:
+<b>ושל עולי בבל.</b> העשוי לעוברי דרכים באמצע הדרך, ועשאום בני הגולה לשתותם בעלותם:
+<b>כרגלי הממלא.</b> מפני שהוא הפקר והפקר נקנה בהגבהה. ואם בא אחד ושאל לו מימיו אינו מוליכן אלא כרגליו, דקסבר האי תנא יש ברירה להחמיר, ומאתמול הוברר הדבר דלהאי גברא חזו וברשותיה קיימי. ודלא כרבי יוחנן בן נורי דאמר חפצי הפקר קונין שביתה לעצמן במקומן: 
+
+Mishnah 6
+
+<b>לא יביאו לו מפירותיו, הואיל והוא לא עירב לשם, דפירותיו כמוהו: </b>
+
+Mishnah 7
+
+<b>מי שזימן אצלו אורחים.</b> מעיר אחרת, ויבואו אצלו ע״י עירוב:
+<b>לא יוליכו.</b> לאחר סעודה מנות בידם לביתם:
+<b>אא״כ זיכה להם.</b> על ידי אחר:
+<b>[מנותיהם מערב יום טוב.</b>] שמסרם בעל הבית זה לאדם אחר במשיכה מערב יו״ט, ואמר לו זכה במנות הללו לפלוני ופלוני דזכין לאדם שלא בפניו:
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+Bartenura on Mishnah Chagigah
+ברטנורא על משנה חגיגה
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org
+
+Bartenura on Mishnah Chagigah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הכל חייבין בראיה – In the commandment (Deuteronomy 16:16): “[Three times a year – on the Feast of Unleavened Bread, on the Feast of Weeks, and on the Feast of Booths – ] all your males shall appear [before the LORD your God in the place that He will choose….],” and one must show one’s self in the Temple courtyard on the Festival, and [the word] הכל/”Everyone” includes someone who is a half-slave and half-a free person, but the Halakha is not like this, since whomever is a half-slave and half-a free person is exempt from appearance in the Temple because of the side of servitude within him. (One could potentially argue that another possibility for a Biblical proof-text could be Exodus 23:17: “Three times a year all your males shall appear before the Sovereign, the LORD, though it lacks the reference to Jerusalem).
+חוץ מחרש – and even though he can speak, and even one who is deaf in one ear is exempt, as it is written (Deuteronomy 31:11): “When all Israel comes to appear before the LORD your God [in the place that He will choose…],” and it written after this (verse 12): “[Gather the people….]-that they may hear….,” excluding one who lacks complete hearing. And the person who hears but cannot speak is also exempt as it is written (verse 12): “...[that they may hear] and learn [to revere the LORD your God and to observe faithfully every word of this Teaching].” (NOTE: Rabbinic tradition, as found in the Mishnah of Tractate Terumot, Chapter 1, Mishnah 2, teaches that the deaf-mute individual, of whom the Sages generally spoke in all places, both cannot hear and cannot speak, and the Bartenura commentary on this Mishnah. Also see Chapter 12 of the Mishnah Tractate Yevamot, especially Mishnah four.)
+שוטה וקטן – they are not considered having ritual obligations, for they are exempt from all of the commandments. But a minor who can hold his father’s hand and go up from Jerusalem to the Temple Mount, his father is obligated to bring him up in order that he may educate him in the commandments, as the School of Hillel states further on in our Mishnah.
+וטומטום ואנדרוגינוס, נשים ועבדים שאינן משוחררין – all of these are excluded from [the word] זכורך/”your males,” (Deuteronomy 16:16) except for one whose sex is unknown, a hermaphrodite and a woman who are not included within [the term] זכורך/”your males.” For any commandment for which women are not obligated [to perform], slaves are also not obligated [to perform]. And further, when it [the Torah] states (Deuteronomy 31:11): “When all Israel comes to appear [before the LORD your God]...” and slaves are not considered part of the Jewish people. (See also Mishnah Bikkurim, Chapter 1, Mishnah 5, regarding the one whose sex is unknown and the hermaphrodite in regard to their exemption from the bringing of First Fruits to the Temple.)
+החיגר והחולה ושאינו יכול לעלות ברגליו – from Jerusalem to the Temple courtyard, such as the case when he is celebrating to the extreme. All of these we derive them, following from the fact that it is written (Exodus 23:14): “Three times a year [you shall hold a festival for Me],” they excluded those who are not able to go up to Jerusalem.
+והסומא – as it is written (Deuteronomy 31:11): “When all Israel comes to appear…” Just as they come to be seen, so they come to see the Holy Mountain and the House of God’s Divine Presence, which excludes someone who is blind, even in his one eye, for his sight is not complete.
+שלש רגלים – who is fit to go up with his feet, the Biblical verse obligates, and since an adult [who cannot go up to Jerusalem due to physical constraints] is exempt from the Torah, the minor is also not one who can be educated.
+
+Mishnah 2
+
+הראיה שתי כסף – an adult who comes to be seen [in the Temple during the Three Pilgrimage Festivals] must bring a burnt offering, as it states (Exodus 23:15): “and none shall appear before Me empty-handed” (though the same connotation is found in Deuteronomy 16:16 – “…They shall not appear before the LORD empty-handed.”), which is not less than two silver MAOT, which are the weight of thirty-two globules/stones from purified silver.
+וחגיגה – festival peace-offerings, as the Torah states (Exodus 12:14): “[This day shall be to you one of remembrance:] you shall celebrate it as a festival to the LORD [throughout the ages]….,” that is to say, they brought festival peace-offerings, none less than a silver M’AH, and even though there is no fixed measure for “appearing” and for the festival offering, as it is written (Deuteronomy 16:17): “But each with his own gift, [according to the blessing that the LORD your God has bestowed upon you],” the Sages gave them a lower fixed measure, that he should not bring less than this.
+הראיה מאה כסף וחגיגה שתי כסף – for peace-offerings have in them for God and the Kohanim and their owners, therefore they are more plentiful than burnt-offerings, which lack in them other than for the All-High (God), and except for the burnt-offering of appearance and the festival peace-offerings that are mentioned in our Mishnah, they also had to bring an additional other kind of peace-offering, and they are called peace-offerings of rejoicing, as it is written (Deuteronomy 27:7): “And you shall sacrifice there offerings of well-being and eat them, rejoicing [before the LORD your God].” But the peace-offerings of rejoicing (called “offerings of well-being” in the Torah) are not mentioned here [in the Mishnah]. And the Sages did not give them a particular [required] measure. But women are obligated in them as are men, for as regards “rejoicing,” women were commanded, as is it written (Deuteronomy 14:26): “…And you shall feast there, [in the presence of the LORD your God,] and rejoice with your household.”
+
+Mishnah 3
+
+עולות באות מן החולין – Our Mishnah is deficient and should be read as follows: burnt-offerings, offerings made by vow and free-will offerings, during the Intermediate Days of the Festival (i.e., Hol HaMoed) – is comes [from them i.e., burnt-offerings, offerings made by vow and free-will offerings, but on Yom Tov (the “holy day”) itself, they do not come [from them]. But the burnt-offering of “appearance” is brought even on Yom Tov, even though it has indemnity all seven [days], the essence of its commandment is on the first day of Yom Tov, and when it is brought, it does not come from other than non-sacred [animals]. But the peace-offerings of rejoicing come from the [Second] Tithe, meaning, we can bring peace-offerings of rejoicing from the monies of the Second Tithe, since the peace-offerings of rejoicing are not obligatory in a place where there is meat. And behold, there are monies of the Second Tithe to spend in Jerusalem. Therefore, he should purchase with them peace-offerings and consume them, but the Festival offering of the First Day of Yom Tov, is a matter of obligation, even if he has a lot of meat. For anything that is because it is a matter of obligation, it does not come other than from non-sacred [animals] and not from the [Second] Tithe.
+בי"ט ראשון של פסח – The same rule applies regarding the First Day of the other Festivals, but for this [purpose] he took “Passover,” since there is [on] the Eve of Passover another Festival offering, when the group united for eating the Passover lamb in company (see Exodus 12:4) is larger m they would bring with them the Festival offering, in order that the Passover [lamb] sacrifice would be eaten after the appetite is satisfied (see Tosefta Pesahim, Chapter 5, Halakha 3), and our Mishnah comes to teach us that the Festival offering (i.e., Hagigah) itself does not come from anything other than non-sacred [animals], but the Festival offering of the fourteenth [of Nisan] comes from the [Second] Tithe.
+ובה"א מן המעשר – In the Gemara, an objection is raised: why is this a matter that is obligatory? Since everything that is an obligation, does not come other than from non-sacred [animals]. And it responds that one combines [from two different monetary sources] (see Talmud Hagigah 8a) – that he combines Second Tithe monies with the [monies used to purchase the Festival offering/Pilgrim’s offering for] non-sacred animals and brings it [to the Temple]. If he has [with him] many “consumers” (i.e., people who need to eat), and he does not have sufficient with one animal, he brings one animal for the Festival offering from the non-sacred [animals], and the rest comes from the Second Tithe monies, and even though all of comes [for sacrifice] on the First Day of Yom Tov, the “name” of Hagigah/Festival offering is upon them. Nevertheless, the School of Hillel holds that it is permissible to bring the rest from the [Second] Tithe since he has already fulfilled his religious obligation on the First Day from the non-sacred [animals].
+
+Mishnah 4
+
+יוצאין ידי חובתן – [they fulfill their religious obligations] of peace-offerings of rejoicing, offerings made by vow and free-will offerings (see Mishnah Kinnim, Chapter 1, Mishnah 1) and the tithing of cattle, as it is written (Deuteronomy 16:14): “You shall rejoice in your festival…,” to include all kinds of joyous occasions, for the Biblical verse does not require other than rejoicing, and the Master said: There is no rejoicing other than through the eating of meat, and this [sacrifice] is meat.
+אבל לא בעופות ולא במנחות – as it is written (Deuteronomy 16:14): “You shall rejoice in your festival…” The Torah said, make a joyous celebration from whomever the Festival offering comes, excluding birds and meal-offerings for the Festival Offering does not come from them.
+
+Mishnah 5
+
+אוכלין מרובין – the members of the household are many
+מביא שלמים מרובין – many festival peace-offerings according to [the number] of consumers that he has.
+
+Mishnah 6
+
+מי שלא חג – He did not bring his Festival Peace-Offering and his burnt-offering of “appearance”/pilgrimage.
+ויום טוב האחרון – Shemini Atzeret (sometimes called, “The Eighth Day of Solemn Assembly”); and even though it is a festival of its own, it is an indemnity of the First Day [of Sukkot]. And the holiday of Shavuot (sometimes called, “The Feast of Weeks”) also, even though it is not other than one day. But it has indemnity all seven, since we make an analogy of Biblical verses [in a comparison based upon close proximity] one with the other (Deuteronomy 16:16): “[Three times a year] – on the Feast of Unleavened Bread, on the Feast of Weeks and on the Feast of Booths – [all your males shall appear before the LORD your God….].” Just as Feast of Unleavened bread has תשלומין /indemnity all seven days, even the Feast of Weeks (i.e., Shavuot) has indemnity all seven days.
+
+Mishnah 7
+
+והוליד ממנה ממזר – that he brought those ineligible into the Jewish people and they [remain] for him as a memory, therefore, his sin is not erased through [acts of] repentance.
+יכול הוא שיחזיר – the monies of his theft and robbery to the owners and it will be repaired from his the sin.
+
+Mishnah 8
+
+היתר נדרים פורחים באויר – there is a bit of an intimation in Scripture that a Sage would be able to release a vow, but one should not rely upon it, but this was transmitted to the Sages in the Oral Torah.
+הלכות שבת – and the laws of the Festival Offering and the laws of Sacrilege, each have many laws which are dependent upon intimations, with scant Scriptural [support] are like mountains suspended by the hair of the head.
+והעבודות – the laws of the Sacrificial Service.
+הן הן גופי תורה – The Gemara explains that they are the essence of Torah, that is to say, whether they lack upon what to be supported or are those which have upon what to be supported, or whether they are like mountains suspended by a hair, they are the essence of Torah.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אין דורשין בעריות – to three people as one [i.e., together], we do not expound the secrets of the illicit sexual relationships, such his daughter from his outraged woman, which is not written in Scripture explicitly lest at the time when the Rabbi speaks with one, the other two will discuss it between them, and they will not give their hearts over to listen from the mouth of the Rabbi when he expounds upon this prohibition. But they will come to be lenient in illicit sexual relationships on account of the fact the soul of a person yearns for them and covets them more than the rest of the prohibitions of the Torah.
+ולא במעשה בבראשית – in the event of the six days of creation even for [between] two people, and all the more so, for three or more, as it states in the Biblical verse (Deuteronomy 4:32): “You have but to inquire about bygone ages that came before you, [ever since God created man on earth from one end of heaven to the other: has anything as grand as this ever happened, or has its like ever been known?]. An individual can ask, but not two individuals.
+ולא במעשה מרכבה – that Ezekiel saw and that Isaiah saw. And Maimonides explained, that the event of Creation, the natural wisdom, and the episode of the Chariot, which is the reality of God and his attributes, and the angels and the soul and the intellect/intuition, and what will be after death. But it does not appear to me that all of this will be called the episode of the Chariot, for if so, the wisdom of the chariot he (i.e., the Tanna of our Mishnah) should have taught, but the event of the Chariot is that via the mention of the names of holiness, we make use of the crown, and we look out how the angelic watches while they at their prayer meetings, and how the hall containing the golden altar is inside from the hall containing the golden altar, such as those who foresee the Holy Spirit.
+ביחיד אלא א"כ היה חכם ומבין מדעתו – even for another person, we don’t explain the event of the Chariot, other than if the Rabbi knows him to be wise for if he would transmit to him “chapter-headings,” he would understand the rest from his own mind.
+כל המסתכל בד' דברים – those that are explained further on.
+ראוי לו – it is pleasant and it would be good for him if he had not come into the world.
+מה למעלה – from the heads of the [divine] creatures.
+מה למטה – from under the ground.
+מה לפנים – outside the compartment of the firmament in the east.
+ומה לאחור – to the west. Another explanation: what is before – prior to the creation of the world. And was is behind, at the end of the world and in the end of days.
+כל שלא חס על כבוד קונו – that he violates a transgression in secret and states that God’s presence is not found here and who will see me and who will inform me.
+
+Mishnah 2
+
+יוסי בן יועזר אומר שלא לסמוך – on the Festival day, because when one uses living animals, with all of one’s strength one presses hands [on the head of the sacrifice, to demonstrate ownership]. For this was the dispute that was between the patriarchs and the presidents of the Court, generation after generation.
+יצא מנחם – to the service of the king, and he withdrew being the colleague of Hillel, Therefore, it was not made known from his relation if he disputed with Hillel or not, and Shammai entered in his place to be the president of the Court in his place, and disputed with Hillel.
+הראשונים – that were mentioned first in each pair were the patriarchs.
+
+Mishnah 3
+
+מביאין שלמים – Festival peace-offerings, because there was a need through them for food for the commoner.
+ואין סומכין עליהם – but he presses hands [on the head of the sacrifice, to demonstrate ownership] while it is still daylight. For we do not require “and he laid hands and slaughtered, that immediately following laying of the hands is the slaughtering.
+אבל לא עולות – the individual burnt-offering, and even the burnt-offering of appearance [in the Temple], for he is able to offer it on the rest of the days of the festival, as the Biblical verse says, (Numbers 29:35): “[On the eighth day] you shall hold a solemn gathering; [you shall not work at your occupations],” for yourselves but not for “On-High” (i.e., God).
+ובית הלל אומרים מביאין – Festival peace-offerings and burnt offerings of appearance [in the Temple], as it is written (Deuteronomy 16:8): “[After eating unleavened bread six days,] you shall hold a solemn gathering for the LORD [you God on the seventh day: you shall do no work],” everything is for God, but vows and free-will donations, whether [they are] burnt-offerings or peace offerings, it is the words of all [Sages] that they are not offered on the Festivals.
+
+Mishnah 4
+
+יום טבוח –the day of the slaughter of the burnt-offerings of appearance [at the Temple] of the Festival day. לאחר השבת – they are not offered either on the Festival day nor on Shabbat. But [the holiday] of Atzeret/Shavuot has indemnity/payment all seven [days] like Passover and Shavuot.
+וב"ה אומרים אין לה יום טבוח – it does not require the slaughtering and preparation of the pilgrim’s offering, as it is permitted to offer them on the Festival days. As the School of Hillel, according to its reasoning when they state that we bring peace-offerings and burnt offerings on the Festival days, and the Tanna/teacher comes to teach us that even where it is impossible to do it on the morrow, such as the case where Shavuot occurs on Friday, even in this, the School of Shammai states that the burnt-offerings of appearance [at the Temple] are not offered on the Festival day, and they postponed it it until after the Sabbath.
+אין כהן גדול מתלבש – in his beautiful utensils/raiment, on the day of slaughter and preparation of the pilgrim’s offering of Atzeret/Shavuot that is after the Sabbath, in order that he should not adorn himself on that self-same day, that everyone would understand that this day is not a Festival.
+שלא לקיים דברי האומרים עצרת אחר שבת – for the Sadducees would say that Atzeret/Shavuot always [occurs] after Shabbat, as it is written (Leviticus 23:15): “And from [the day on which you bring the sheaf of elevation offering] – the day after the sabbath, [you shall count off seven weeks. They must be complete],” and they say that “the day after the sabbath” in the beginning [of Passover] and if so, Atzeret/Shavuot will always fall on Sunday.
+
+Mishnah 5
+
+נוטלין לידים לחולין ולמעשר ולתרומה – for profane things, Second Tithe and Priest’s due, it is sufficient for them by washing [hands] with a utensil which does not have within it other than one-quarter of a log of water.
+ולקדש מטבילין – the explanation is to consume peace-offerings, sin-offerings and guilt-offerings. There is a greater degree/level, that it is necessary to immerse one’s hands in forty Seah, and even though they are not other than mere hands, that did not come in contact with impurity that defiles the entire body according to the Torah.
+ולחטאת – to come in contact with the water of the sin-offering, sanctified water with the ashes of the red heifer to sprinkle from them upon those who are defiled through contact with the dead. There is a greater level/degree that if one’s hands became defiled through one of the things that defile the hands but not the body, such as a [sacred] book, or impure foods and impure liquids, and all defilements that [come] from the words of the Scribes the body is also defiled and the entire body requires ritual immersion. And all of these levels/degrees one higher than the next are from the words of the Scribes. But the fact that these were taken here concerning the laws of the Hagigah/Festival offering is because at their conclusion the laws of the Festival, for the ignoramuses/Amei HaAretz are considered ritually pure on the Festivals, but not on the rest of the days of the year, at the conclusion of [the third chapter of Hagigah], “There is a greater stringency regarding hallowed things.”
+
+Mishnah 6
+
+טבל לחולין – with the purpose of non-holy produce. And furthermore this degree [of stringency]: A person who immerses in order to consume non-holy produce and he intended to immerse for the purpose of being pure for non-holy produce.
+אסור למעשר – it is forbidden to eat the Second Tithe which is consumed in Jerusalem until he would ritually immerse for the sake of the [Second] Tithe, and so the case with all of them.
+אסור בחטאת – in waters sanctified in the ashes of the [Red] Heifer.
+ולא הוחזק – He did not intend for the purpose of a pure ritual immersion, but merely for washing.
+כאילו לא טבל – for the [Second] Tithe, and all the more so for Terumah/priest’s due and for sacred food. But the immersion is for non-holy produce, for non-holy produce does not require religious intention.
+
+Mishnah 7
+
+מדרס – a direct cause of Levitical uncleanness to defile a person and utensils like treading-contact uncleanness of one suffering from a flux/discharge which defiles a person and utensils as it is written (Leviticus 15:21): “Anyone who touches her bedding shall wash his clothes, [bathe in water, and remain unclean until evening].”
+לפרושים – to those who consume their non-holy produce in ritual purity of non-holy produce.
+בגדי פרושים מדרס לאוכלי תרומה – here is missing one gradation/level and this must be aught: the clothing of Pharisees are deemed as infected with treading-contact-uncleanness for those who consume the Second Tithe. The clothes of those consume Second Tithe are deemed as infected with treading-contact-uncleanness to those who consume Terumah/priest’s due, which are the Kohanim who consume Terumah, and all of these are gradations/levels from the words of the Scribes who said that there is no guarding/protecting of their ritual purity of these are considered observance/guarding with those, since they are [in comparison with the others] as if they had not observed it, they made a decree with regard to their garments lest his menstruating wife sit upon them and they are infected with treading-contact-uncleanness from a menstruating woman.
+היה אוכל על טהרת הקדש – he would consume his non-holy produce in a state of ritual purity as if he was holy, as he was warned about them from all defilement that defiles that which is holy.
+והיתה מטפחתו מדרס לחטאת – but not for that which is deemed holy for this Tanna/teacher holds that non-holy produce that was made through purification of the holy is considered as holy. And this is not the Halakha. For non-holy produce that was made on the purification of holy things are not holy for all things, as is brought at the end of the [Tractate of] Niddah (73a).
+
+Chapter 3
+
+
+
+Mishnah 1
+
+חומר בקודש. שמטבילין כלי בתוך כלי – when both of them are ritually impure.
+אבל לא לקודש – since we say that the heaviness of the inner utensil which weighs upon the outside which is placed within it, leaves a space before the defilement (tit must say, “before the water, and so it is in Rashi and in the Gemara – Tractate Hagigah 21a), for Ritual immersion is not effective for either one (i.e., Terumah/Priest’s due or Holy things).
+אחוריים ותוך ובית הצביטה לתרומה – a utensil that is appropriate to use inside it and at its back/outside and its handle. Each and every usage with it is considered a utensil in and of itself with regard to Terumah/priest’s due, for if one part became defiled, the other part did not become defiled. And we are speaking of Rabbinic defilements, for if the back/outside became defiled win ritually impure liquids, the inside is not defiled, nor the handle, but if the handle was defiled, the back and insides were not defiled. And the explanation of בית הצביטה – is something you grab hold of, such as the language of (Ruth 2:14): “He handed her roast grain, [and she ate her fill and had some left over].” But there are those who have the reading "בית הצביעה" – from the language for a finger – that they for the utensil a handle to place one’s finger inside it. When he drinks, in order that he not place hand inside the utensil proper.
+אבל לא לקודש – for if one of them became ritually defiled in Rabbinic defilements, it is entirely impure for Holy things.
+הנושא את המדרס – [A person who comes in contact with] the shoe of the individual with a flux.
+נושא את התרומה – [he can carry priest’s due] if he wants in an earthen wine-jug, which does not touch its airspace.
+אבל לא את הקודש – because of an incident that had taken place with an individual who had been carrying a jug of wine of drink-offerings, and his sandal-strap of his shoe broke that had Levitical uncleanness arising from an individual with a flux’s immediate contact by treading/leaning against, etc., and he took it in his hand and as a result, it fell into the atmosphere of the jug, and the Holy thing was ritually defiled; at that hour they said that whomever carries Levitical uncleanness arising from an individual with a flux’s immediate contact by treading/leaning against, should not carry any Holy thing, and because I was an incident that happened with something that was considered a Holy thing. Therefore, they did not make a decree other than with something that was Holy and not priest’s due.
+לא כמדת הקדש – with the interposition (of an intervening object) of his ritual immersions, is the measure of the priest’s due.
+שבקדש – if there is a ritually impure cloth and he comes to ritually immerse it, if it is tied, he releases the knot, because it is similar to an interposition [of an intervening object].
+ומנגב – if it is moist, he dries it first for the fatty, oily substance that is upon it is like an interposition [of an intervening object] of his ritual immersion.
+ובתרומה – if he desires, he can tie it up and afterwards he immerses it while it is tied and it has no effect.
+
+Mishnah 2
+
+כלים הנגמרים בטהרה – that were completed by a Haver/a member of the order for the observance of Levitical laws in daily intercourse and he was careful with them when they came close to being completed, for they would susceptible to receive ritual defilement; and despite this, they require ritual immersion for Holy Things, for we suspect lest spittle flew off the mouth of an ignoramus on the utensil at the time that the Haver was holding it. But even if at that time,, the utensil was not completely finished, and would not receive defilement lest it was after it had been completed, and it was worthy of receiving defilement, still the spittle was moist and it defiles as is taught in the Mishnah of Tractate Niddah (Chapter 7, Mishnah 1) that flux and spittle defile when moist.
+הכלי מצרף מה שבתוכו – there many pieces of food in one utensil, and someone who had immersed but must wait for sunset to be perfectly clean/Tevul Yom came in contact with it, who defiles the Terumah with one of them, the utensil combines them so that all of them are considered like one piece and all if is defiled, as it is written (Numbers 7:14 and eleven other examples throughout the chapter): “One gold ladle of ten shekels [filled with incense].” The Biblical verse makes it like everything that is in the ladle.
+אבל לא לתרומה – but only that piece which touched it is impure, while the rest are pure.
+הרביעי בקודש פסול – but does not defile.
+אם נטמאת אחת מידיו – through the Rabbinic defilements such as with impure food-stuffs and liquids and similar things that do not defile anything other than the hands, but not the body.
+ובקדש מטביל את שתיהן – it is dealing when it remains moist in the defiled hand at the time that it was defiled. But if it there was no moistness in the impure hand, the other hand does not become defiled until it touches it.
+
+Mishnah 3
+
+אוכלין אוכלים נגובים בידים מסואבות בתרומה – this is how it should be read: they eat dry foods of Hullin/non-holy, fully tithed with soiled/unwashed hands with Priest’s due/Terumah, but not with Holy/sanctified things. He whose fellow inserted/stuck sanctified foods into his mouth with ritually pure hands. But this one who is eating had soiled hands or that he inserted by himself sanctified foods in his mouth with a reed or a whorl [of the spindle], and he requested to eat a radish or an onion of Hullin/non-holy, totally tithed produce with them, for the soiled hands which are second degree of Levitical uncleanness do not defile the Hullin; nevertheless, the Rabbis decreed that he should not eat them with the sanctified foods, lest his soiled hands come in contact with the sanctified food that is in his mouth. But regarding the matter of Priest’s due/Terumah, even though soiled hands do defile, they do not make this gradation, but we say that he is careful and doesn’t come in contact. And for this reason, [the Mishnah uses the word "נגובים /”dried” for if he were now to place liquid upon them, these liquids would become first-degree of Levitical uncleanness on account of the hands, and makes the Hullin/non-holy, totally tithed produce second-degree of Levitical uncleanness and when he touches the Terumah/priest’s due that is in his mouth, he defiles it.
+האונן – who did not become defiled through his dead [lying before him – i.e., yet unburied].
+ומחוסר כפורים – he immersed and sunset had occurred, but he had not brought his sacrifices.
+צריכין טבילה – for after he will bring his sacrifice, if he wants to eat sanctified food, since for up to the present time, they were prohibited to consume sanctified things, the Rabbis required of him ritual immersion. But those lacking atonement defiles the sanctified food through contact, and the mourner before the burial of a kinsman/Onen is prohibited [to consume] Second Tithe, but is permitted [to consume] Terumah [assuming that he is a Kohen or she is married to one], for we include him from [the verse] (Leviticus 22:10): “No lay person shall eat of the sacred donations.” I said to you, those who are “foreign” but not those who are in the status of mourning before the burial of a kinsman.
+
+Mishnah 4
+
+שביהודה נאמנים וכו' – for this reason, the Mishnah took [the words} “in Judea” because a strip of the land of the Cutheans interrupted between the Galilee and Judea but Jerusalem was part of the land of Judea and it was not possible to bring sanctified things from the Galilee to Judea, because they (i.e., the Rabbis) decreed ritual defilement on the land of idolaters, and even on that of Haverim/those who observed the Levitical laws of purity in the Galilee, they could not bring it for libations.
+נאמנים על טהרת יין ושמן – all the days of the year, ignoramuses who said that this wine is ritually pure and is for libations; that this oil is ritually pure as it is for meal-offerings are always believed/deemed faithful because of the stringency of sanctified things, they take care and do not lie, but if he said that this wine and oil were pure and it was for Terumah/priest’s due, he is not believed, for the prohibition of ritual impurity of Terumah is not severe in the eyes of the ignoramuses and we suspect that perhaps they are lying.
+ובשעת הגיתות והבדים – at the time of the harvesting /vintage and at the time that when the olives are stored away in the vat for pressing, they are believed even about Terumah/priest’s due, because everyone purifies their utensils at the time of the making of wine and oil in order to separate the Terumah in [a state of] ritual purity.
+עברו הגיתות וכו' – after the time of the vintage, or the time of the storing of the olives in the building containing the tank and the implements for the pressing of the olives and an ignoramus brings a jug of wine or of oil, it is for a Kohen who observes the laws of Levitical purity and he states that they are ritually pure. לא יקבלנה ממנו – that they are considered ritually pure, for after the vats for wine-pressing and the presses for olives, he is not believed.
+אבל מניחה לגת אחרת – the ignoramus who knows that after the vats for wine-pressing and the presses for olives that he is not believed, he leaves this jug for another vat for wine-pressing and then gives it to a Kohen who at that time is believed concerning it.
+רביעית – one-quarter of a log (i.e., a log equals the volume of six eggs) for libations is believed for his entire jug, for if he had intended to tell a lie, he would have invented one more advantageous to his case, for since he is believed for sanctified things, he is believed also for priest’s due/Terumah.
+כדי יין וכדי שמן המדומעות – He who ritually purifies his otherwise improvised meal that had been made without separating priestly or Levitical shares for libations, and now, there is non-holy produce with priest’s due and sanctified foods mixed in where the priestly and Levitical shares had not been separated out, and he comes to say all on the pitchers that they are ritually pure, even though an ignoramus is not believed at the time regarding the pitchers the season for wine pressing. Today, we believe him regarding the pitchers even seventy days prior to the season for wine pressing, for since if he had intended to tell a lie, he would have invented one more advantageous to his case, so just as we believe him regarding sanctified things, we believe him also regarding Terumah/priest’s due and the pitchers, for it is a disgrace for the sanctified things that the pitchers that were intertwined were considered as ritually impure it was offered. And [the Rabbis] took seventy days prior because it was the way of the world to designate the utensils for use and ritually purify them seventy days prior to the wine-pressing.
+
+Mishnah 5
+
+מן המודיעית ולפנים – Modin is a city fifteen miles [northwest] from Jerusalem. From it and inwards to the side of Jerusalem, the ignorant potters are believed to take thin earthenware, such as cups, pots and ladles, because it is impossible [to exist] without them. But in Jerusalem they do not erect furnaces (see Talmud Bava Kamma 82a) neither for plaster nor for pots; therefore, they believed them and didn’t make a decree against them, for we must not impose a restriction on the public which the majority cannot endure (see Tractate Bava Batra 60b).
+הוא הקדר – whomever brought them from outside of Modin to him alone, they believed him, for it is impossible not to believe him, but if he transferred them to another ignoramus potter who dwells in Modin or inside of Modin [towards Jerusalem], they did not believe him.
+והן הקדרות – on those selfsame pots that he brought, he is believed, but he is not believed to combine with the pots of another potter who dwells in Modin or inside [towards Jerusalem].
+והן הלוקחין – members of the order who observe Levitical laws in daily intercourse who saw that he brought them, the potter is considered reliable with them, but not with other purchasers.
+יצא – [but if he left] from Modin to return back [home], he is not believed.
+
+Mishnah 6
+
+הגבאים – Jewish tax collectors of a king from the nations of the world who collect taxes and taxes from crops and other farmer’s produces delivered in kind, and they entered into the house to seize his pledge.
+וכן הגנבים – who stole earthenware and restored/returned them.
+נאמנים לומר לא נגענו – [we did not touch] inside them, and they returned them on account of repentance that they did on their own and not on account of fear [of punishment].
+ובירושלים נאמנים על הקדש – they are believed on all earthenware utensils, whether big or small, to state that they are pure for sacred things, because they do not make kilns in Jerusalem. Therefore, they were believed and did not make decrees against them. 
+But during the season of the Festival/Jewish holy day(s), even on the Terumah/priest’s due [they are assumed to be ritually pure], as is said in Scripture (Judges 20:11): “So all the men of Israel, united as one man, massed against the town.” The Biblical verse called them “united” at the time of gathering, and the Festival was a time of gathering together/being united.
+
+Mishnah 7
+
+הפותח את חביתו – a Haver/someone punctilious in the observance of laws of Levitical cleanness who opened his jar/cask to sell wine in Jerusalem during the Festival (i.e., the Intermediate Days), and those who service him are ignoramuses.
+לא יגמור – [he should not complete it] after the Festival, for even though at the time of the Festival, they were ritually pure, their being in a state of ritual purity is not forever, but at the time of the Festival, everyone is punctilious in the observance of the laws of Levitical cleanness but after the festival, they are retroactively ritually impure, as we state in our Mishnah, that after the Festival, they would immerse the utensils of the Courtyard, for ignoramuses had come in contact with them during the Festival. But Rabbi Yehuda who said that he should finish [to sell what was left over], for he held that if one said that he could not finish, he would not have even begun, and there wouldn’t be food for those who came up on Festival pilgrimage, but the Halakha is not according to Rabbi Yehuda.
+מעבירין על טהרת עזרה – they remove the utensils from their places, to ritually immerse them and to purify the Courtyard from the impurities of the ignoramuses who touched them during the Festival.
+מפני כבוד שבת – for the Kohanim/priests had to engage in the needs of [preparation for] the Sabbath – each person and his household.
+אף לא ליום ה' – even if the Festival ended on Thursday, they do not ritually immerse them until after the Sabbath, because the Kohanim/priests were not free at the conclusion of the Festival to immerse them, for they were busily engaged in the removing of the ashes that were on the pile (i.e., place on the altar where the ashes were piled up), that gathered there all the days of the Festival, all the ashes of the pile of wood on the altar in the Temple. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+ואומרים להם – to the ignoramuses on the Festival. Be careful not to touch the Table, because they would not be able to immerse it until after the Festival [had concluded]., for it was impossible to remove it from its place, as it is written (Exodus 25:30): “[And on the table] you shall set the bread of display, to be before Me always.”
+טעונים טבילה – because of the defilement of the Festival.
+חוץ ממזבח הזהב ומזבח הנחשת מפני שהן כקרקע – the copper altar, for the Torah called it the altar of earth (see Exodus 20:21) and the golden altar is written (Numbers 3:31): “[Their duties comprised: the ark, the table,] the lampstand, the altars, [and the sacred utensils that were used with them, and the screen – all the service connected with these],” they juxtaposed the altars (i.e., the copper altar and the golden altar) to each other. But they did not mention the table for they did not touch it.
+מפני שהן מצופין – this is how it should be read: And the Sages declared them ritually impure and state that they require ritual immersion even them because they are overlaid [with gold or copper], for if they had been overlaid, it would be necessary to ritually purify them because wooden utensils are made as ornaments. Another explanation: And the Sages state that the reason that they don’t require ritual immersion is because they are overlaid with gold or copper and their overlaying is neutralized concerning them, and they are like wood utensils which do not become ritually defiled, and they don’t dispute Rabbi Eliezer other than on the reason for the matter alone. So also did Maimonides explain in his laws of the uncleanness of couch and seat (Chapter 1, Halakha 11).
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+Bartenura on Mishnah Chagigah
+ברטנורא על משנה חגיגה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Chagigah
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org
+
+Bartenura on Mishnah Chagigah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הכל חייבין בראיה – In the commandment (Deuteronomy 16:16): “[Three times a year – on the Feast of Unleavened Bread, on the Feast of Weeks, and on the Feast of Booths – ] all your males shall appear [before the LORD your God in the place that He will choose….],” and one must show one’s self in the Temple courtyard on the Festival, and [the word] הכל/”Everyone” includes someone who is a half-slave and half-a free person, but the Halakha is not like this, since whomever is a half-slave and half-a free person is exempt from appearance in the Temple because of the side of servitude within him. (One could potentially argue that another possibility for a Biblical proof-text could be Exodus 23:17: “Three times a year all your males shall appear before the Sovereign, the LORD, though it lacks the reference to Jerusalem).
+חוץ מחרש – and even though he can speak, and even one who is deaf in one ear is exempt, as it is written (Deuteronomy 31:11): “When all Israel comes to appear before the LORD your God [in the place that He will choose…],” and it written after this (verse 12): “[Gather the people….]-that they may hear….,” excluding one who lacks complete hearing. And the person who hears but cannot speak is also exempt as it is written (verse 12): “...[that they may hear] and learn [to revere the LORD your God and to observe faithfully every word of this Teaching].” (NOTE: Rabbinic tradition, as found in the Mishnah of Tractate Terumot, Chapter 1, Mishnah 2, teaches that the deaf-mute individual, of whom the Sages generally spoke in all places, both cannot hear and cannot speak, and the Bartenura commentary on this Mishnah. Also see Chapter 12 of the Mishnah Tractate Yevamot, especially Mishnah four.)
+שוטה וקטן – they are not considered having ritual obligations, for they are exempt from all of the commandments. But a minor who can hold his father’s hand and go up from Jerusalem to the Temple Mount, his father is obligated to bring him up in order that he may educate him in the commandments, as the School of Hillel states further on in our Mishnah.
+וטומטום ואנדרוגינוס, נשים ועבדים שאינן משוחררין – all of these are excluded from [the word] זכורך/”your males,” (Deuteronomy 16:16) except for one whose sex is unknown, a hermaphrodite and a woman who are not included within [the term] זכורך/”your males.” For any commandment for which women are not obligated [to perform], slaves are also not obligated [to perform]. And further, when it [the Torah] states (Deuteronomy 31:11): “When all Israel comes to appear [before the LORD your God]...” and slaves are not considered part of the Jewish people. (See also Mishnah Bikkurim, Chapter 1, Mishnah 5, regarding the one whose sex is unknown and the hermaphrodite in regard to their exemption from the bringing of First Fruits to the Temple.)
+החיגר והחולה ושאינו יכול לעלות ברגליו – from Jerusalem to the Temple courtyard, such as the case when he is celebrating to the extreme. All of these we derive them, following from the fact that it is written (Exodus 23:14): “Three times a year [you shall hold a festival for Me],” they excluded those who are not able to go up to Jerusalem.
+והסומא – as it is written (Deuteronomy 31:11): “When all Israel comes to appear…” Just as they come to be seen, so they come to see the Holy Mountain and the House of God’s Divine Presence, which excludes someone who is blind, even in his one eye, for his sight is not complete.
+שלש רגלים – who is fit to go up with his feet, the Biblical verse obligates, and since an adult [who cannot go up to Jerusalem due to physical constraints] is exempt from the Torah, the minor is also not one who can be educated.
+
+Mishnah 2
+
+הראיה שתי כסף – an adult who comes to be seen [in the Temple during the Three Pilgrimage Festivals] must bring a burnt offering, as it states (Exodus 23:15): “and none shall appear before Me empty-handed” (though the same connotation is found in Deuteronomy 16:16 – “…They shall not appear before the LORD empty-handed.”), which is not less than two silver MAOT, which are the weight of thirty-two globules/stones from purified silver.
+וחגיגה – festival peace-offerings, as the Torah states (Exodus 12:14): “[This day shall be to you one of remembrance:] you shall celebrate it as a festival to the LORD [throughout the ages]….,” that is to say, they brought festival peace-offerings, none less than a silver M’AH, and even though there is no fixed measure for “appearing” and for the festival offering, as it is written (Deuteronomy 16:17): “But each with his own gift, [according to the blessing that the LORD your God has bestowed upon you],” the Sages gave them a lower fixed measure, that he should not bring less than this.
+הראיה מאה כסף וחגיגה שתי כסף – for peace-offerings have in them for God and the Kohanim and their owners, therefore they are more plentiful than burnt-offerings, which lack in them other than for the All-High (God), and except for the burnt-offering of appearance and the festival peace-offerings that are mentioned in our Mishnah, they also had to bring an additional other kind of peace-offering, and they are called peace-offerings of rejoicing, as it is written (Deuteronomy 27:7): “And you shall sacrifice there offerings of well-being and eat them, rejoicing [before the LORD your God].” But the peace-offerings of rejoicing (called “offerings of well-being” in the Torah) are not mentioned here [in the Mishnah]. And the Sages did not give them a particular [required] measure. But women are obligated in them as are men, for as regards “rejoicing,” women were commanded, as is it written (Deuteronomy 14:26): “…And you shall feast there, [in the presence of the LORD your God,] and rejoice with your household.”
+
+Mishnah 3
+
+עולות באות מן החולין – Our Mishnah is deficient and should be read as follows: burnt-offerings, offerings made by vow and free-will offerings, during the Intermediate Days of the Festival (i.e., Hol HaMoed) – is comes [from them i.e., burnt-offerings, offerings made by vow and free-will offerings, but on Yom Tov (the “holy day”) itself, they do not come [from them]. But the burnt-offering of “appearance” is brought even on Yom Tov, even though it has indemnity all seven [days], the essence of its commandment is on the first day of Yom Tov, and when it is brought, it does not come from other than non-sacred [animals]. But the peace-offerings of rejoicing come from the [Second] Tithe, meaning, we can bring peace-offerings of rejoicing from the monies of the Second Tithe, since the peace-offerings of rejoicing are not obligatory in a place where there is meat. And behold, there are monies of the Second Tithe to spend in Jerusalem. Therefore, he should purchase with them peace-offerings and consume them, but the Festival offering of the First Day of Yom Tov, is a matter of obligation, even if he has a lot of meat. For anything that is because it is a matter of obligation, it does not come other than from non-sacred [animals] and not from the [Second] Tithe.
+בי"ט ראשון של פסח – The same rule applies regarding the First Day of the other Festivals, but for this [purpose] he took “Passover,” since there is [on] the Eve of Passover another Festival offering, when the group united for eating the Passover lamb in company (see Exodus 12:4) is larger m they would bring with them the Festival offering, in order that the Passover [lamb] sacrifice would be eaten after the appetite is satisfied (see Tosefta Pesahim, Chapter 5, Halakha 3), and our Mishnah comes to teach us that the Festival offering (i.e., Hagigah) itself does not come from anything other than non-sacred [animals], but the Festival offering of the fourteenth [of Nisan] comes from the [Second] Tithe.
+ובה"א מן המעשר – In the Gemara, an objection is raised: why is this a matter that is obligatory? Since everything that is an obligation, does not come other than from non-sacred [animals]. And it responds that one combines [from two different monetary sources] (see Talmud Hagigah 8a) – that he combines Second Tithe monies with the [monies used to purchase the Festival offering/Pilgrim’s offering for] non-sacred animals and brings it [to the Temple]. If he has [with him] many “consumers” (i.e., people who need to eat), and he does not have sufficient with one animal, he brings one animal for the Festival offering from the non-sacred [animals], and the rest comes from the Second Tithe monies, and even though all of comes [for sacrifice] on the First Day of Yom Tov, the “name” of Hagigah/Festival offering is upon them. Nevertheless, the School of Hillel holds that it is permissible to bring the rest from the [Second] Tithe since he has already fulfilled his religious obligation on the First Day from the non-sacred [animals].
+
+Mishnah 4
+
+יוצאין ידי חובתן – [they fulfill their religious obligations] of peace-offerings of rejoicing, offerings made by vow and free-will offerings (see Mishnah Kinnim, Chapter 1, Mishnah 1) and the tithing of cattle, as it is written (Deuteronomy 16:14): “You shall rejoice in your festival…,” to include all kinds of joyous occasions, for the Biblical verse does not require other than rejoicing, and the Master said: There is no rejoicing other than through the eating of meat, and this [sacrifice] is meat.
+אבל לא בעופות ולא במנחות – as it is written (Deuteronomy 16:14): “You shall rejoice in your festival…” The Torah said, make a joyous celebration from whomever the Festival offering comes, excluding birds and meal-offerings for the Festival Offering does not come from them.
+
+Mishnah 5
+
+אוכלין מרובין – the members of the household are many
+מביא שלמים מרובין – many festival peace-offerings according to [the number] of consumers that he has.
+
+Mishnah 6
+
+מי שלא חג – He did not bring his Festival Peace-Offering and his burnt-offering of “appearance”/pilgrimage.
+ויום טוב האחרון – Shemini Atzeret (sometimes called, “The Eighth Day of Solemn Assembly”); and even though it is a festival of its own, it is an indemnity of the First Day [of Sukkot]. And the holiday of Shavuot (sometimes called, “The Feast of Weeks”) also, even though it is not other than one day. But it has indemnity all seven, since we make an analogy of Biblical verses [in a comparison based upon close proximity] one with the other (Deuteronomy 16:16): “[Three times a year] – on the Feast of Unleavened Bread, on the Feast of Weeks and on the Feast of Booths – [all your males shall appear before the LORD your God….].” Just as Feast of Unleavened bread has תשלומין /indemnity all seven days, even the Feast of Weeks (i.e., Shavuot) has indemnity all seven days.
+
+Mishnah 7
+
+והוליד ממנה ממזר – that he brought those ineligible into the Jewish people and they [remain] for him as a memory, therefore, his sin is not erased through [acts of] repentance.
+יכול הוא שיחזיר – the monies of his theft and robbery to the owners and it will be repaired from his the sin.
+
+Mishnah 8
+
+היתר נדרים פורחים באויר – there is a bit of an intimation in Scripture that a Sage would be able to release a vow, but one should not rely upon it, but this was transmitted to the Sages in the Oral Torah.
+הלכות שבת – and the laws of the Festival Offering and the laws of Sacrilege, each have many laws which are dependent upon intimations, with scant Scriptural [support] are like mountains suspended by the hair of the head.
+והעבודות – the laws of the Sacrificial Service.
+הן הן גופי תורה – The Gemara explains that they are the essence of Torah, that is to say, whether they lack upon what to be supported or are those which have upon what to be supported, or whether they are like mountains suspended by a hair, they are the essence of Torah.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אין דורשין בעריות – to three people as one [i.e., together], we do not expound the secrets of the illicit sexual relationships, such his daughter from his outraged woman, which is not written in Scripture explicitly lest at the time when the Rabbi speaks with one, the other two will discuss it between them, and they will not give their hearts over to listen from the mouth of the Rabbi when he expounds upon this prohibition. But they will come to be lenient in illicit sexual relationships on account of the fact the soul of a person yearns for them and covets them more than the rest of the prohibitions of the Torah.
+ולא במעשה בבראשית – in the event of the six days of creation even for [between] two people, and all the more so, for three or more, as it states in the Biblical verse (Deuteronomy 4:32): “You have but to inquire about bygone ages that came before you, [ever since God created man on earth from one end of heaven to the other: has anything as grand as this ever happened, or has its like ever been known?]. An individual can ask, but not two individuals.
+ולא במעשה מרכבה – that Ezekiel saw and that Isaiah saw. And Maimonides explained, that the event of Creation, the natural wisdom, and the episode of the Chariot, which is the reality of God and his attributes, and the angels and the soul and the intellect/intuition, and what will be after death. But it does not appear to me that all of this will be called the episode of the Chariot, for if so, the wisdom of the chariot he (i.e., the Tanna of our Mishnah) should have taught, but the event of the Chariot is that via the mention of the names of holiness, we make use of the crown, and we look out how the angelic watches while they at their prayer meetings, and how the hall containing the golden altar is inside from the hall containing the golden altar, such as those who foresee the Holy Spirit.
+ביחיד אלא א"כ היה חכם ומבין מדעתו – even for another person, we don’t explain the event of the Chariot, other than if the Rabbi knows him to be wise for if he would transmit to him “chapter-headings,” he would understand the rest from his own mind.
+כל המסתכל בד' דברים – those that are explained further on.
+ראוי לו – it is pleasant and it would be good for him if he had not come into the world.
+מה למעלה – from the heads of the [divine] creatures.
+מה למטה – from under the ground.
+מה לפנים – outside the compartment of the firmament in the east.
+ומה לאחור – to the west. Another explanation: what is before – prior to the creation of the world. And was is behind, at the end of the world and in the end of days.
+כל שלא חס על כבוד קונו – that he violates a transgression in secret and states that God’s presence is not found here and who will see me and who will inform me.
+
+Mishnah 2
+
+יוסי בן יועזר אומר שלא לסמוך – on the Festival day, because when one uses living animals, with all of one’s strength one presses hands [on the head of the sacrifice, to demonstrate ownership]. For this was the dispute that was between the patriarchs and the presidents of the Court, generation after generation.
+יצא מנחם – to the service of the king, and he withdrew being the colleague of Hillel, Therefore, it was not made known from his relation if he disputed with Hillel or not, and Shammai entered in his place to be the president of the Court in his place, and disputed with Hillel.
+הראשונים – that were mentioned first in each pair were the patriarchs.
+
+Mishnah 3
+
+מביאין שלמים – Festival peace-offerings, because there was a need through them for food for the commoner.
+ואין סומכין עליהם – but he presses hands [on the head of the sacrifice, to demonstrate ownership] while it is still daylight. For we do not require “and he laid hands and slaughtered, that immediately following laying of the hands is the slaughtering.
+אבל לא עולות – the individual burnt-offering, and even the burnt-offering of appearance [in the Temple], for he is able to offer it on the rest of the days of the festival, as the Biblical verse says, (Numbers 29:35): “[On the eighth day] you shall hold a solemn gathering; [you shall not work at your occupations],” for yourselves but not for “On-High” (i.e., God).
+ובית הלל אומרים מביאין – Festival peace-offerings and burnt offerings of appearance [in the Temple], as it is written (Deuteronomy 16:8): “[After eating unleavened bread six days,] you shall hold a solemn gathering for the LORD [you God on the seventh day: you shall do no work],” everything is for God, but vows and free-will donations, whether [they are] burnt-offerings or peace offerings, it is the words of all [Sages] that they are not offered on the Festivals.
+
+Mishnah 4
+
+יום טבוח –the day of the slaughter of the burnt-offerings of appearance [at the Temple] of the Festival day. לאחר השבת – they are not offered either on the Festival day nor on Shabbat. But [the holiday] of Atzeret/Shavuot has indemnity/payment all seven [days] like Passover and Shavuot.
+וב"ה אומרים אין לה יום טבוח – it does not require the slaughtering and preparation of the pilgrim’s offering, as it is permitted to offer them on the Festival days. As the School of Hillel, according to its reasoning when they state that we bring peace-offerings and burnt offerings on the Festival days, and the Tanna/teacher comes to teach us that even where it is impossible to do it on the morrow, such as the case where Shavuot occurs on Friday, even in this, the School of Shammai states that the burnt-offerings of appearance [at the Temple] are not offered on the Festival day, and they postponed it it until after the Sabbath.
+אין כהן גדול מתלבש – in his beautiful utensils/raiment, on the day of slaughter and preparation of the pilgrim’s offering of Atzeret/Shavuot that is after the Sabbath, in order that he should not adorn himself on that self-same day, that everyone would understand that this day is not a Festival.
+שלא לקיים דברי האומרים עצרת אחר שבת – for the Sadducees would say that Atzeret/Shavuot always [occurs] after Shabbat, as it is written (Leviticus 23:15): “And from [the day on which you bring the sheaf of elevation offering] – the day after the sabbath, [you shall count off seven weeks. They must be complete],” and they say that “the day after the sabbath” in the beginning [of Passover] and if so, Atzeret/Shavuot will always fall on Sunday.
+
+Mishnah 5
+
+נוטלין לידים לחולין ולמעשר ולתרומה – for profane things, Second Tithe and Priest’s due, it is sufficient for them by washing [hands] with a utensil which does not have within it other than one-quarter of a log of water.
+ולקדש מטבילין – the explanation is to consume peace-offerings, sin-offerings and guilt-offerings. There is a greater degree/level, that it is necessary to immerse one’s hands in forty Seah, and even though they are not other than mere hands, that did not come in contact with impurity that defiles the entire body according to the Torah.
+ולחטאת – to come in contact with the water of the sin-offering, sanctified water with the ashes of the red heifer to sprinkle from them upon those who are defiled through contact with the dead. There is a greater level/degree that if one’s hands became defiled through one of the things that defile the hands but not the body, such as a [sacred] book, or impure foods and impure liquids, and all defilements that [come] from the words of the Scribes the body is also defiled and the entire body requires ritual immersion. And all of these levels/degrees one higher than the next are from the words of the Scribes. But the fact that these were taken here concerning the laws of the Hagigah/Festival offering is because at their conclusion the laws of the Festival, for the ignoramuses/Amei HaAretz are considered ritually pure on the Festivals, but not on the rest of the days of the year, at the conclusion of [the third chapter of Hagigah], “There is a greater stringency regarding hallowed things.”
+
+Mishnah 6
+
+טבל לחולין – with the purpose of non-holy produce. And furthermore this degree [of stringency]: A person who immerses in order to consume non-holy produce and he intended to immerse for the purpose of being pure for non-holy produce.
+אסור למעשר – it is forbidden to eat the Second Tithe which is consumed in Jerusalem until he would ritually immerse for the sake of the [Second] Tithe, and so the case with all of them.
+אסור בחטאת – in waters sanctified in the ashes of the [Red] Heifer.
+ולא הוחזק – He did not intend for the purpose of a pure ritual immersion, but merely for washing.
+כאילו לא טבל – for the [Second] Tithe, and all the more so for Terumah/priest’s due and for sacred food. But the immersion is for non-holy produce, for non-holy produce does not require religious intention.
+
+Mishnah 7
+
+מדרס – a direct cause of Levitical uncleanness to defile a person and utensils like treading-contact uncleanness of one suffering from a flux/discharge which defiles a person and utensils as it is written (Leviticus 15:21): “Anyone who touches her bedding shall wash his clothes, [bathe in water, and remain unclean until evening].”
+לפרושים – to those who consume their non-holy produce in ritual purity of non-holy produce.
+בגדי פרושים מדרס לאוכלי תרומה – here is missing one gradation/level and this must be aught: the clothing of Pharisees are deemed as infected with treading-contact-uncleanness for those who consume the Second Tithe. The clothes of those consume Second Tithe are deemed as infected with treading-contact-uncleanness to those who consume Terumah/priest’s due, which are the Kohanim who consume Terumah, and all of these are gradations/levels from the words of the Scribes who said that there is no guarding/protecting of their ritual purity of these are considered observance/guarding with those, since they are [in comparison with the others] as if they had not observed it, they made a decree with regard to their garments lest his menstruating wife sit upon them and they are infected with treading-contact-uncleanness from a menstruating woman.
+היה אוכל על טהרת הקדש – he would consume his non-holy produce in a state of ritual purity as if he was holy, as he was warned about them from all defilement that defiles that which is holy.
+והיתה מטפחתו מדרס לחטאת – but not for that which is deemed holy for this Tanna/teacher holds that non-holy produce that was made through purification of the holy is considered as holy. And this is not the Halakha. For non-holy produce that was made on the purification of holy things are not holy for all things, as is brought at the end of the [Tractate of] Niddah (73a).
+
+Chapter 3
+
+
+
+Mishnah 1
+
+חומר בקודש. שמטבילין כלי בתוך כלי – when both of them are ritually impure.
+אבל לא לקודש – since we say that the heaviness of the inner utensil which weighs upon the outside which is placed within it, leaves a space before the defilement (tit must say, “before the water, and so it is in Rashi and in the Gemara – Tractate Hagigah 21a), for Ritual immersion is not effective for either one (i.e., Terumah/Priest’s due or Holy things).
+אחוריים ותוך ובית הצביטה לתרומה – a utensil that is appropriate to use inside it and at its back/outside and its handle. Each and every usage with it is considered a utensil in and of itself with regard to Terumah/priest’s due, for if one part became defiled, the other part did not become defiled. And we are speaking of Rabbinic defilements, for if the back/outside became defiled win ritually impure liquids, the inside is not defiled, nor the handle, but if the handle was defiled, the back and insides were not defiled. And the explanation of בית הצביטה – is something you grab hold of, such as the language of (Ruth 2:14): “He handed her roast grain, [and she ate her fill and had some left over].” But there are those who have the reading "בית הצביעה" – from the language for a finger – that they for the utensil a handle to place one’s finger inside it. When he drinks, in order that he not place hand inside the utensil proper.
+אבל לא לקודש – for if one of them became ritually defiled in Rabbinic defilements, it is entirely impure for Holy things.
+הנושא את המדרס – [A person who comes in contact with] the shoe of the individual with a flux.
+נושא את התרומה – [he can carry priest’s due] if he wants in an earthen wine-jug, which does not touch its airspace.
+אבל לא את הקודש – because of an incident that had taken place with an individual who had been carrying a jug of wine of drink-offerings, and his sandal-strap of his shoe broke that had Levitical uncleanness arising from an individual with a flux’s immediate contact by treading/leaning against, etc., and he took it in his hand and as a result, it fell into the atmosphere of the jug, and the Holy thing was ritually defiled; at that hour they said that whomever carries Levitical uncleanness arising from an individual with a flux’s immediate contact by treading/leaning against, should not carry any Holy thing, and because I was an incident that happened with something that was considered a Holy thing. Therefore, they did not make a decree other than with something that was Holy and not priest’s due.
+לא כמדת הקדש – with the interposition (of an intervening object) of his ritual immersions, is the measure of the priest’s due.
+שבקדש – if there is a ritually impure cloth and he comes to ritually immerse it, if it is tied, he releases the knot, because it is similar to an interposition [of an intervening object].
+ומנגב – if it is moist, he dries it first for the fatty, oily substance that is upon it is like an interposition [of an intervening object] of his ritual immersion.
+ובתרומה – if he desires, he can tie it up and afterwards he immerses it while it is tied and it has no effect.
+
+Mishnah 2
+
+כלים הנגמרים בטהרה – that were completed by a Haver/a member of the order for the observance of Levitical laws in daily intercourse and he was careful with them when they came close to being completed, for they would susceptible to receive ritual defilement; and despite this, they require ritual immersion for Holy Things, for we suspect lest spittle flew off the mouth of an ignoramus on the utensil at the time that the Haver was holding it. But even if at that time,, the utensil was not completely finished, and would not receive defilement lest it was after it had been completed, and it was worthy of receiving defilement, still the spittle was moist and it defiles as is taught in the Mishnah of Tractate Niddah (Chapter 7, Mishnah 1) that flux and spittle defile when moist.
+הכלי מצרף מה שבתוכו – there many pieces of food in one utensil, and someone who had immersed but must wait for sunset to be perfectly clean/Tevul Yom came in contact with it, who defiles the Terumah with one of them, the utensil combines them so that all of them are considered like one piece and all if is defiled, as it is written (Numbers 7:14 and eleven other examples throughout the chapter): “One gold ladle of ten shekels [filled with incense].” The Biblical verse makes it like everything that is in the ladle.
+אבל לא לתרומה – but only that piece which touched it is impure, while the rest are pure.
+הרביעי בקודש פסול – but does not defile.
+אם נטמאת אחת מידיו – through the Rabbinic defilements such as with impure food-stuffs and liquids and similar things that do not defile anything other than the hands, but not the body.
+ובקדש מטביל את שתיהן – it is dealing when it remains moist in the defiled hand at the time that it was defiled. But if it there was no moistness in the impure hand, the other hand does not become defiled until it touches it.
+
+Mishnah 3
+
+אוכלין אוכלים נגובים בידים מסואבות בתרומה – this is how it should be read: they eat dry foods of Hullin/non-holy, fully tithed with soiled/unwashed hands with Priest’s due/Terumah, but not with Holy/sanctified things. He whose fellow inserted/stuck sanctified foods into his mouth with ritually pure hands. But this one who is eating had soiled hands or that he inserted by himself sanctified foods in his mouth with a reed or a whorl [of the spindle], and he requested to eat a radish or an onion of Hullin/non-holy, totally tithed produce with them, for the soiled hands which are second degree of Levitical uncleanness do not defile the Hullin; nevertheless, the Rabbis decreed that he should not eat them with the sanctified foods, lest his soiled hands come in contact with the sanctified food that is in his mouth. But regarding the matter of Priest’s due/Terumah, even though soiled hands do defile, they do not make this gradation, but we say that he is careful and doesn’t come in contact. And for this reason, [the Mishnah uses the word "נגובים /”dried” for if he were now to place liquid upon them, these liquids would become first-degree of Levitical uncleanness on account of the hands, and makes the Hullin/non-holy, totally tithed produce second-degree of Levitical uncleanness and when he touches the Terumah/priest’s due that is in his mouth, he defiles it.
+האונן – who did not become defiled through his dead [lying before him – i.e., yet unburied].
+ומחוסר כפורים – he immersed and sunset had occurred, but he had not brought his sacrifices.
+צריכין טבילה – for after he will bring his sacrifice, if he wants to eat sanctified food, since for up to the present time, they were prohibited to consume sanctified things, the Rabbis required of him ritual immersion. But those lacking atonement defiles the sanctified food through contact, and the mourner before the burial of a kinsman/Onen is prohibited [to consume] Second Tithe, but is permitted [to consume] Terumah [assuming that he is a Kohen or she is married to one], for we include him from [the verse] (Leviticus 22:10): “No lay person shall eat of the sacred donations.” I said to you, those who are “foreign” but not those who are in the status of mourning before the burial of a kinsman.
+
+Mishnah 4
+
+שביהודה נאמנים וכו' – for this reason, the Mishnah took [the words} “in Judea” because a strip of the land of the Cutheans interrupted between the Galilee and Judea but Jerusalem was part of the land of Judea and it was not possible to bring sanctified things from the Galilee to Judea, because they (i.e., the Rabbis) decreed ritual defilement on the land of idolaters, and even on that of Haverim/those who observed the Levitical laws of purity in the Galilee, they could not bring it for libations.
+נאמנים על טהרת יין ושמן – all the days of the year, ignoramuses who said that this wine is ritually pure and is for libations; that this oil is ritually pure as it is for meal-offerings are always believed/deemed faithful because of the stringency of sanctified things, they take care and do not lie, but if he said that this wine and oil were pure and it was for Terumah/priest’s due, he is not believed, for the prohibition of ritual impurity of Terumah is not severe in the eyes of the ignoramuses and we suspect that perhaps they are lying.
+ובשעת הגיתות והבדים – at the time of the harvesting /vintage and at the time that when the olives are stored away in the vat for pressing, they are believed even about Terumah/priest’s due, because everyone purifies their utensils at the time of the making of wine and oil in order to separate the Terumah in [a state of] ritual purity.
+עברו הגיתות וכו' – after the time of the vintage, or the time of the storing of the olives in the building containing the tank and the implements for the pressing of the olives and an ignoramus brings a jug of wine or of oil, it is for a Kohen who observes the laws of Levitical purity and he states that they are ritually pure. לא יקבלנה ממנו – that they are considered ritually pure, for after the vats for wine-pressing and the presses for olives, he is not believed.
+אבל מניחה לגת אחרת – the ignoramus who knows that after the vats for wine-pressing and the presses for olives that he is not believed, he leaves this jug for another vat for wine-pressing and then gives it to a Kohen who at that time is believed concerning it.
+רביעית – one-quarter of a log (i.e., a log equals the volume of six eggs) for libations is believed for his entire jug, for if he had intended to tell a lie, he would have invented one more advantageous to his case, for since he is believed for sanctified things, he is believed also for priest’s due/Terumah.
+כדי יין וכדי שמן המדומעות – He who ritually purifies his otherwise improvised meal that had been made without separating priestly or Levitical shares for libations, and now, there is non-holy produce with priest’s due and sanctified foods mixed in where the priestly and Levitical shares had not been separated out, and he comes to say all on the pitchers that they are ritually pure, even though an ignoramus is not believed at the time regarding the pitchers the season for wine pressing. Today, we believe him regarding the pitchers even seventy days prior to the season for wine pressing, for since if he had intended to tell a lie, he would have invented one more advantageous to his case, so just as we believe him regarding sanctified things, we believe him also regarding Terumah/priest’s due and the pitchers, for it is a disgrace for the sanctified things that the pitchers that were intertwined were considered as ritually impure it was offered. And [the Rabbis] took seventy days prior because it was the way of the world to designate the utensils for use and ritually purify them seventy days prior to the wine-pressing.
+
+Mishnah 5
+
+מן המודיעית ולפנים – Modin is a city fifteen miles [northwest] from Jerusalem. From it and inwards to the side of Jerusalem, the ignorant potters are believed to take thin earthenware, such as cups, pots and ladles, because it is impossible [to exist] without them. But in Jerusalem they do not erect furnaces (see Talmud Bava Kamma 82a) neither for plaster nor for pots; therefore, they believed them and didn’t make a decree against them, for we must not impose a restriction on the public which the majority cannot endure (see Tractate Bava Batra 60b).
+הוא הקדר – whomever brought them from outside of Modin to him alone, they believed him, for it is impossible not to believe him, but if he transferred them to another ignoramus potter who dwells in Modin or inside of Modin [towards Jerusalem], they did not believe him.
+והן הקדרות – on those selfsame pots that he brought, he is believed, but he is not believed to combine with the pots of another potter who dwells in Modin or inside [towards Jerusalem].
+והן הלוקחין – members of the order who observe Levitical laws in daily intercourse who saw that he brought them, the potter is considered reliable with them, but not with other purchasers.
+יצא – [but if he left] from Modin to return back [home], he is not believed.
+
+Mishnah 6
+
+הגבאים – Jewish tax collectors of a king from the nations of the world who collect taxes and taxes from crops and other farmer’s produces delivered in kind, and they entered into the house to seize his pledge.
+וכן הגנבים – who stole earthenware and restored/returned them.
+נאמנים לומר לא נגענו – [we did not touch] inside them, and they returned them on account of repentance that they did on their own and not on account of fear [of punishment].
+ובירושלים נאמנים על הקדש – they are believed on all earthenware utensils, whether big or small, to state that they are pure for sacred things, because they do not make kilns in Jerusalem. Therefore, they were believed and did not make decrees against them. 
+But during the season of the Festival/Jewish holy day(s), even on the Terumah/priest’s due [they are assumed to be ritually pure], as is said in Scripture (Judges 20:11): “So all the men of Israel, united as one man, massed against the town.” The Biblical verse called them “united” at the time of gathering, and the Festival was a time of gathering together/being united.
+
+Mishnah 7
+
+הפותח את חביתו – a Haver/someone punctilious in the observance of laws of Levitical cleanness who opened his jar/cask to sell wine in Jerusalem during the Festival (i.e., the Intermediate Days), and those who service him are ignoramuses.
+לא יגמור – [he should not complete it] after the Festival, for even though at the time of the Festival, they were ritually pure, their being in a state of ritual purity is not forever, but at the time of the Festival, everyone is punctilious in the observance of the laws of Levitical cleanness but after the festival, they are retroactively ritually impure, as we state in our Mishnah, that after the Festival, they would immerse the utensils of the Courtyard, for ignoramuses had come in contact with them during the Festival. But Rabbi Yehuda who said that he should finish [to sell what was left over], for he held that if one said that he could not finish, he would not have even begun, and there wouldn’t be food for those who came up on Festival pilgrimage, but the Halakha is not according to Rabbi Yehuda.
+מעבירין על טהרת עזרה – they remove the utensils from their places, to ritually immerse them and to purify the Courtyard from the impurities of the ignoramuses who touched them during the Festival.
+מפני כבוד שבת – for the Kohanim/priests had to engage in the needs of [preparation for] the Sabbath – each person and his household.
+אף לא ליום ה' – even if the Festival ended on Thursday, they do not ritually immerse them until after the Sabbath, because the Kohanim/priests were not free at the conclusion of the Festival to immerse them, for they were busily engaged in the removing of the ashes that were on the pile (i.e., place on the altar where the ashes were piled up), that gathered there all the days of the Festival, all the ashes of the pile of wood on the altar in the Temple. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+ואומרים להם – to the ignoramuses on the Festival. Be careful not to touch the Table, because they would not be able to immerse it until after the Festival [had concluded]., for it was impossible to remove it from its place, as it is written (Exodus 25:30): “[And on the table] you shall set the bread of display, to be before Me always.”
+טעונים טבילה – because of the defilement of the Festival.
+חוץ ממזבח הזהב ומזבח הנחשת מפני שהן כקרקע – the copper altar, for the Torah called it the altar of earth (see Exodus 20:21) and the golden altar is written (Numbers 3:31): “[Their duties comprised: the ark, the table,] the lampstand, the altars, [and the sacred utensils that were used with them, and the screen – all the service connected with these],” they juxtaposed the altars (i.e., the copper altar and the golden altar) to each other. But they did not mention the table for they did not touch it.
+מפני שהן מצופין – this is how it should be read: And the Sages declared them ritually impure and state that they require ritual immersion even them because they are overlaid [with gold or copper], for if they had been overlaid, it would be necessary to ritually purify them because wooden utensils are made as ornaments. Another explanation: And the Sages state that the reason that they don’t require ritual immersion is because they are overlaid with gold or copper and their overlaying is neutralized concerning them, and they are like wood utensils which do not become ritually defiled, and they don’t dispute Rabbi Eliezer other than on the reason for the matter alone. So also did Maimonides explain in his laws of the uncleanness of couch and seat (Chapter 1, Halakha 11).
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+Bartenura on Mishnah Chagigah
+ברטנורא על משנה חגיגה
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה חגיגה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הכל חייבין בראיה.</b> במצות יראה כל זכורך, שצריך להתראות בעזרה ברגל. והכל לאתויי מי שחציו עבד וחציו בן חורין. ואין כן הלכה. שמי שחציו עבד וחציו בן חורין פטור מן הראיה מפני צד עבדות שבו:
+<b>חוץ מחרש.</b> ואע״פ שהוא מדבר, ואפילו חרש באזנו אחת פטור, דכתיב (דברים ל״א:י״א) בבוא כל ישראל לראות את פני ה׳, וכתיב בתריה למען ישמעו. פרט למי שאין לו שמיעה גמורה. והשומע ואינו מדבר נמי פטור דכתיב ולמען ילמדו:
+<b>שוטה וקטן.</b> דלאו בני חיובא נינהו, שהן פטורין מכל המצוות. וקטן שיכול לאחוז בידו של אביו ולעלות מירושלים להר הבית, אביו חייב להעלותו כדי לחנכו במצוות, כדאמר ב״ה לקמן במתניתין:
+<b>וטומטום ואנדרוגינוס, נשים ועבדים שאינן משוחררין.</b> כל הני אמעיטו מזכורך, פרט לטומטום ואנדרוגינוס ונשים שאינן בכלל זכורך. וכל מצוה שאין נשים חייבות בה אין העבדים חייבין בה. ועוד הרי הוא אומר בבוא כל ישראל ליראות, ועבדים לאו בכלל ישראל נינהו:
+<b>החיגר והחולה והזקן ושאינו יכול לעלות ברגליו.</b> מירושלים לעזרה, כגון שהוא מעונג ביותר. כל הני ילפינן להו מדכתיב שלש רגלים, יצאו אלו שאינן יכולין לעלות ברגליהם:
+<b>והסומא.</b> דכתיב בבוא כל ישראל ליראות, כשם שהם באים להיראות כך הם באין לראות הר קדשו ובית שכינתו, לאפוקי סומא ואפילו בעינו אחת, שהרי אין ראייתו שלמה:
+<b>שלש רגלים.</b> הראוי לעלות ברגליו חייבו הכתוב, וכיון דגדול פטור מן התורה, קטן נמי לאו בר חנוך הוא: 
+
+
+
+Mishnah 2
+
+<b>הראיה שתי כסף.</b> גדול הבא ליראות צריך להביא עולה, שנאמר (שמות כ״ג) לא יראו פני ריקם, ואינה פחותה משתי מעות כסף, שהם משקל ל״ב גרעיני שעורה מן הכסף הצרוף:
+<b>וחגיגה.</b> שלמי חגיגה, שאמרה תורה (שמות י״ב) וחגותם אותו חג לה׳, כלומר הביאו שלמי חגיגה, אין פחותים ממעה כסף. ואע״פ שאין לראיה ולחגיגה שעור, דכתיב (דברים ט״ז) איש כמתנת ידו, חכמים נתנו בהם שעור למטה, שלא יביא פחות מכאן:
+<b>הראיה מעה כסף וחגיגה שתי כסף.</b> דשלמים יש בהם לגבוה ולכהנים ולבעלים לפיכך הן מרובין מן העולות שאין בהן אלא לגבוה. וחוץ מעולת ראיה ושלמי חגיגה האמורים במתניתין עוד היו צריכים להביא מין אחר של שלמים, והן נקראים שלמי שמחה, דכתיב (שם כ״ז) וזבחת שלמים ואכלת שם ושמחת. ושלמי שמחה הללו לא הוזכרו כאן, ולא נתנו חכמים בהם שעור. ונשים חייבות בהן כאנשים, דעל השמחה נצטוו נשים, דכתיב (שם י״ד) ושמחת אתה וביתך: 
+
+
+
+Mishnah 3
+
+<b>עולות במועד באות מן החולין.</b> מתניתין חסורי מיחסרא והכי קתני, עולות נדרים ונדבות במועד באות, ביו״ט אינן באות, ועולת ראיה באה אפילו ביו״ט, אע״ג דיש לה תשלומין כל ז׳, עיקר מצותה ביו״ט ראשון, וכשהיא באה אינה באה אלא מן החולין. ושלמי שמחה באים מן המעשר, כלומר שיכולין להביא שלמי שמחה ממעות של מעשר שני, דשלמי שמחה אינן חובה במקום שיש בשר, והרי יש לו מעות מעשר שני להוציא בירושלים, הלכך יקנה בהם שלמים ויאכל. אבל חגיגת יום טוב הראשון הוא דבר שבחובה אפילו יש לו בשר הרבה, וכל דבר שהוא משום חובה אינו בא אלא מן החולין ולא מן המעשר:
+<b>ביו״ט הראשון של פסח.</b> ה״ה ליו״ט ראשון של שאר רגלים. ולהכי נקט פסח, לפי שיש ערב פסח חגיגה אחרת, כשהיתה חבורת הפסח מרובה היו מביאין עמו חגיגה כדי שיהא הפסח נאכל על השובע, ואשמועינן מתניתין דחגיגת יו״ט עצמו הוא דאינו באה אלא מן החולין, אבל חגיגת י״ד באה מן המעשר:
+<b>ובית הלל אומרים מן המעשר.</b> בגמרא פריך אמאי, דבר שבחובה היא וכל דבר שבחובה אינו בא אלא מן החולין. ומשני בטופל, שמחבר מעשר עם חולין ומביא, אם יש לו אוכלין הרבה ואין לו סיפק בבהמה אחת מביא בהמה אחת לחגיגה מן החולין והשאר ממעות מעשר שני. ואע״פ שכל הבאות ביו״ט ראשון שם חגיגה עליהן, מכל מקום סברי ב״ה דמותר להביא השאר מן המעשר, הואיל וכבר יצא ידי חובתו בראשונה מן החולין: 
+
+
+
+Mishnah 4
+
+<b>יוצאין ידי חובתן.</b> של שלמי שמחה:
+<b>בנדרים ונדבות ומעשר בהמה.</b> דכתיב (שם ט״ז) ושמחת בחגך, לרבות כל מיני שמחות, דקרא לא בעי אלא שמחה, ואמר מר אין שמחה אלא בבשר, והאי בשר הוא:
+<b>אבל לא בעופות ולא במנחות.</b> דכתיב ושמחת בחגך, אמרה תורה עשה שמחה ממי שחגיגה באה מהן, יצאו עופות ומנחות שאין חגיגה באה מהן: 
+
+
+
+Mishnah 5
+
+<b>אוכלין מרובין.</b> בני בית מרובין:
+<b>מביא שלמים מרובין.</b> שלמי חגיגה רבים לפי האוכלים שיש לו: 
+
+
+
+Mishnah 6
+
+<b>מי שלא חג.</b> שלא הביא שלמי חגיגתו ועולת ראייתו:
+<b>ויום טוב האחרון.</b> שמיני עצרת. ואע״ג דרגל בפני עצמו הוא, הוי תשלומין דראשון. וחג השבועות נמי אף על גב דלא הוי אלא יום אחד, יש לו תשלומין כל שבעה, מדאקשינהו קרא להדדי, בחג המצות ובחג השבועות ובחג הסוכות, מה חג המצות יש לו תשלומין כל שבעה אף חג השבועות יש לו תשלומין כל שבעה: 
+
+
+
+Mishnah 7
+
+<b>והוליד ממנה ממזר.</b> שהביא פסולים בישראל והן לו לזכרון, לפיכך אין עונו נמחק בתשובה:
+<b>יכול הוא שיחזיר.</b> דמי גניבתו וגזילתו לבעלים ויהא מתוקן מן החטא: 
+
+
+
+Mishnah 8
+
+<b>היתר נדרים פורחים באויר.</b> מעט רמז יש במקרא שיוכל החכם להתיר הנדר, ואין לסמוך עליו, אלא כך מסור לחכמים בתורה שבעל פה:
+<b>הלכות שבת.</b> והלכות חגיגה והלכות מעילה. יש בהן הלכות שהן תלויות ברמז, במקרא מועט, כהר התלוי בשערות הראש:
+<b>והעבודות.</b> הלכות עבודת הקרבנות:
+<b>הן הן גופי תורה.</b> בגמרא מפרש דהן והן גופי תורה קאמר. כלומר בין אותן שאין להם על מה שיסמכו ובין אותן שיש להם על מה שיסמכו, בין אותן שהן כהררים התלוין בשערה, אלו ואלו גופי תורה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אין דורשין בעריות.</b> לשלשה בני אדם כאחד אין דורשין להם סתרי עריות, כגון בתו מאנוסתו דלא כתיבא בקרא בהדיא ואתיא מדרשא. שמא בזמן שמדבר הרב עם אחד ישאו ויתנו השנים ביניהם, ולא יתנו לבם לשמוע מפי הרב כשדרש בו איסור, ויבואו להקל בעריות ע״י שנפשו של אדם מתאוה להן ומחמדתן יותר משאר איסורים שבתורה:
+<b>ולא במעשה בראשית.</b> במעשה ששת ימי בראשית אפילו לשני בני אדם, וכל שכן לשלשה או יותר, דאמר קרא (דברים ד׳:ל״ב) כי שאל נא לימים ראשונים, יחיד שואל ואין שנים שואלים:
+<b>ולא במעשה מרכבה.</b> שראה יחזקאל ושראה ישעיה. ורמב״ם פירש, מעשה בראשית, החכמה הטבעית. ומעשה מרכבה, מציאות האל ותאריו והמלאכים והנפש והשכל. ומה שיהיה אחר המות. ואין נראה לי שיקרא כל זה מעשה מרכבה, דא״כ חכמת המרכבה הוה ליה למתני, אלא מעשה מרכבה הוא שע״י הזכרת שמות של קדושה משתמשים בכתר, וצופין איך משמרות המלאכים במעמדן ואיך היכל לפנים מהיכל, כעין הסוכין ברוח הקודש:
+<b>ביחיד אלא אם כן היה חכם ומבין מדעתו.</b> אפילו לאדם אחד אין דורשין במרכבה, אלא א״כ מכיר בו הרב שהוא חכם שאם ימסור לו ראשי פרקים יהיה הוא מבין השאר מדעתו:
+<b>כל המסתכל בד׳ דברים.</b> הני דמפרש ואזיל:
+<b>ראוי לו.</b> יפה וטוב היה לו אם לא בא לעולם:
+<b>מה למעלה.</b> מראשי החיות:
+<b>מה למטה.</b> מתחת לארץ:
+<b>מה לפנים.</b> חוץ למחיצת הרקיע במזרח:
+<b>ומה לאחור.</b> למערב. פירוש אחר, מה לפנים קודם שנברא העולם, מה לאחור בסוף העולם לאחרית הימים:
+<b>כל שלא חס על כבוד קונו.</b> שעובר עבירה בסתר ואמר אין שכינה מצויה כאן ומי רואני ומי יודעני: 
+
+
+
+Mishnah 2
+
+<b>יוסי בן יועזר אומר שלא לסמוך.</b> ביו״ט. מפני שמשתמש בבעלי חיים, שבכל כחו הוא סומך. וזו המחלוקת היתה בין הנשיאים ובין אבות ב״ד, דור אחר דור:
+<b>יצא מנחם.</b> לעבודת המלך, ופירש מלהיות חברו של הלל. לפיכך לא הודע מענינו אם נחלק עם הלל בזה עם לאו, ונכנס שמאי במקומו להיות אב ב״ד תחתיו, ונחלק על הלל:
+<b>הראשונים.</b> שהוזכרו ראשון בכל זוג היו נשיאים: 
+
+
+
+Mishnah 3
+
+<b>מביאים שלמים.</b> שלמי חגיגה, לפי שיש בהם צורך אכילה להדיוט:
+<b>ואין סומכין עליהם.</b> אלא סומך עליהן מבעוד יום. דלא בעינן וסמך ושחט תכף לסמיכה שחיטה:
+<b>אבל לא עולות.</b> עולת יחיד, ואפילו עולת ראיה. שהרי יכול להקריבה בשאר ימות הרגל דאמר קרא (במדבר כ״ט:ל״ה) עצרת תהיה לכם, לכם ולא לגבוה:
+<b>ובית הלל אומרים מביאין.</b> שלמי חגיגה ועולות ראייה. דכתיב (דברים ט״ז:ח׳) עצרת לה׳, כל דלה׳. אבל נדרים ונדבות, בין עולות בין שלמים דברי הכל אין קריבין ביו״ט: 
+
+
+
+Mishnah 4
+
+<b>יום טבוח.</b> יום שחיטת עולות ראיה של יו״ט לאחר השבת שאין קרבים לא ביו״ט ולא בשבת. ועצרת יש לה תשלומין כל שבעה כפסח וסוכות:
+<b>וב״ה אומרים אין לה יום טבוח.</b> אינה צריכה יום טבוח, שמותר להקריבן ביו״ט. וב״ה לטעמייהו דאמרי מביאין שלמים ועולות ביום טוב. ואשמעינן תנא דאפילו היכא דלא אפשר למיעבד למחר, כגון דחל עצרת בערב שבת אפילו בהא אמרי בית שמאי דאין עולת ראיה קריבה ביו״ט ודחו לה עד לאחר השבת:
+<b>אין כהן גדול מתלבש.</b> בכלים נאים שלו, ביום טבוח של עצרת שאחר השבת. כדי שלא יתנאה באותו היום, שיבינו הכל שאין היום יו״ט:
+<b>שלא לקיים דברי האומרים עצרת אחר שבת.</b> שהיו הצדוקים אומרים לעולם עצרת אחר שבת, דכתיב (ויקרא כ״ג:ט״ו) וספרתם לכם ממחרת השבת, והן אומרים ממחרת שבת בראשית וא״כ לעולם חל עצרת באחד בשבת: 
+
+
+
+Mishnah 5
+
+<b>נוטלין לידים לחולין ולמעשר ולתרומה.</b> חולין ומעשר שני ותרומה די להם נטילה בכלי שאין בו אלא רביעית מים:
+<b>ולקודש מטבילין.</b> פירוש לאכול שלמים וחטאת ואשם יש מעלה יתירה, שצריך להטביל את הידים בארבעים סאה. ואע״פ שאינם אלא סתם ידים, שלא נגעו בטומאה המטמאה את כל הגוף מדאורייתא:
+<b>ולחטאת.</b> ליגע במי חטאת, מים המקודשים באפר פרה אדומה להזות מהם על טמאי מתים, יש מעלה יתירה, שאם נטמאו ידיו בא׳ מן הדברים המטמאים את הידים ולא את הגוף, כגון ספר ואוכלין טמאים ומשקין טמאים וכל טומאות שמדברי סופרים, נטמא גם הגוף, וכל הגוף צריך טבילה. וכל מעלות הללו שזה גבוה מזה, מדברי סופרים הם. והאי דנקט להו הכא גבי הלכות חגיגה, לפי שיש בסופן הלכות הרגל, שעמי הארץ חשובים טהורים ברגל, ולא בשאר ימות השנה. בסוף חומר בקודש: 
+
+
+
+Mishnah 6
+
+<b>טבל לחולין, והוחזק לחולין.</b> ועוד זו מעלה. הטובל לאכול חולין ונתכוין לטבול להיות מוחזק טהור לשם חולין:
+<b>אסור למעשר.</b> אסור לאכול מעשר שני הנאכל בירושלים, עד שיטבול לשם מעשר. וכן כולם:
+<b>אסור בחטאת.</b> במים המקודשים באפר פרה:
+<b>ולא הוחזק.</b> לא נתכוין לשם טבילת טהרה, אלא לרחיצה בעלמא:
+<b>כאילו לא טבל.</b> למעשר, וכל שכן לתרומה ולקודש. אבל טבילה היא לחולין, דחולין לא בעו כוונה: 
+
+
+
+Mishnah 7
+
+<b>מדרס.</b> אב הטומאה לטמא אדם וכלים כמדרס הזב שמטמא אדם וכלים, כדכתיב (ויקרא ט״ו:ה׳) וכל אשר יגע במשכבה יכבס בגדיו:
+<b>לפרושים.</b> לאוכלי חוליהם בטהרת חולין:
+<b>בגדי פרושים מדרס לאוכלי תרומה.</b> כאן חסר מעלה אחת. והכי אבעי ליה למתני, בגדי פרושים מדרס לאוכלי מעשר שני. בגדי אוכלי מעשר שני מדרס לאוכלי תרומה, דהיינו לכהנים בתרומתן. וכל הני מעלות מדברי סופרים נינהו, שאמרו אין שמירת טהרתן של אלו חשובה שמירה אצל אלו. ומתוך שהן אצל אלו כאילו לא שמרום, גזרו בבגדיהם שמא ישבה עליהם אשתו נדה, והרי הן מדרס הנדה:
+<b>היה אוכל על טהרת הקודש.</b> היה אוכל חולין שלו בטהרה כאילו היה קודש. שהיה נזהר בהן מכל טומאה המטמא את הקודש:
+<b>והיתה מטפחתו מדרס לחטאת.</b> אבל לא לקודש. דקסבר האי תנא חולין שנעשו על טהרת הקודש כקודש דמו. ואין כן הלכה. דחולין שנעשו על טהרת הקודש לאו כקודש דמו לכל הדברים. כדאיתא בסוף מסכת נדה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>חומר בקודש.</b> שמטבילין כלי בתוך כלי. כששניהם טמאים:
+<b>אבל לא לקודש.</b> דאמרינן כובדו של כלי הפנימי המכביד על החיצון שהוא מונח בתוכו, חוצץ בפני הטומאה. (צ״ל בפני המים, וכן הוא ברש״י בגמרא) ואין טבילה עולה לא לזה ולא לזה:
+<b>אחוריים ותוך ובית הצביטה לתרומה.</b> כלי הראוי להשתמש בתוכו ובאחוריו ובית צביטתו. כל תשמיש ותשמיש שבו, חשוב כלי בפני עצמו לענין תרומה, שאם נטמא זה לא נטמא זה. ובטומאות דרבנן קאמר, שאם נטמאו אחוריו במשקים טמאים לא נטמא תוכו ולא בית צביטתו, ואם נטמא בית צביטתו לא נטמאו אחוריו ותוכו. ופי׳ בית הצביטה, בית אחיזה. לשון ויצבט לה קלי. (רות ב׳:י״ד). ואית דגרסי בית הצביעה, לשון אצבע, שעושין לכלי בית אחיזה להכניס אצבעו בתוכו כשהוא שותה, כדי שלא יכניס ידו לתוך הכלי:
+<b>אבל לא לקודש.</b> שאם נטמא אחד מהם בטומאות דרבנן, כולו טמא לקודש:
+<b>הנושא את המדרס.</b> מנעל של זב:
+<b>נושא את התרומה.</b> אם ירצה, בחבית של חרס, שאינו נוגע באוירה:
+<b>אבל לא את הקודש.</b> משום מעשה שהיה באדם אחד שהיה נושא חבית יין של נסכים ונפסקה לו רצועה של סנדל שהיה מדרס הזב ונטלה בידו ומתוך כך נפלה לאויר החבית ונטמא הקודש. באותה שעה אמרו הנושא את המדרס לא ישא את הקודש. ולפי שמעשה שהיה בקודש היה, לפיכך לא גזרו אלא בקודש ולא בתרומה:
+<b>לא כמדת הקודש.</b> בחציצת טבילותיו, מדת התרומה:
+<b>שבקודש.</b> אם יש בגד טמא ובא להטבילו, אם קשור הוא מתיר את קשרו, משום דדמי לחציצה:
+<b>ומנגב.</b> אם לח הוא מנגבו תחלה, דשמנונית שעליו הוי כחוצץ:
+<b>ובתרומה.</b> אם ירצה קושרו ואח״כ מטביל כשהוא קשור ואין בכך כלום: 
+
+
+
+Mishnah 2
+
+<b>כלים הנגמרים בטהרה.</b> שגמרן חבר, ונזהר בהם משבאו קרוב לגמרן שהם ראויין לקבל טומאה. אעפ״כ צריכין טבילה לקודש. חיישינן שמא נתז רוק מפי עם הארץ על הכלי בשעה שהיה החבר אוחז בו. ואע״פ שבאותה שעה עדיין לא נגמר הכלי ולא היה מקבל טומאה, שמא לאחר שנגמר והיה ראוי לקבל טומאה עדיין היה הרוק לח ומטמא, דתנן במסכת נדה הזוב והרוק מטמאין לחים:
+<b>הכלי מצרף מה שבתוכו.</b> היו חתיכות הרבה של אוכלין בכלי אחד ונגע טבול יום שהוא פוסל את התרומה באחת מהן, הכלי מצרפן להיות כולן חשובים כחתיכה אחת ונפסלו כולן, דכתיב (במדבר ז׳) כף אחת עשרה זהב, הכתוב עשאו לכל מה שבכף אחת:
+<b>אבל לא לתרומה.</b> אלא אותה חתיכה שנגע בה היא פסולה, והשאר טהורות:
+<b>הרביעי בקודש פסול.</b> ואינו פוסל:
+<b>אם נטמאת אחת מידיו.</b> בטומאות דרבנן, כגון באוכלין ומשקין טמאים וכיוצא בהן, שאין מטמאין אלא ידים ולא את הגוף:
+<b>ובקודש מטביל את שתיהן.</b> והוא שתשאר לחלוחית ביד הטמאה בשעה שנטמאה. אבל לא היה לחלוחית ביד הטמאה אין היד האחרת טמאה עד שתגע בה: 
+
+
+
+Mishnah 3
+
+<b>אוכלין אוכלים נגובים בידים מסואבות בתרומה.</b> הכי קאמר, אוכלין אוכלים של חולין נגובין בידים מסואבות עם התרומה אבל לא עם הקודש. מי שתחב לו חבירו אוכלין של קודש בפיו בידים טהורות, וזה האוכל ידיו מסואבות, או שתחב הוא עצמו אוכלין של קודש בפיו ע״י כוש או כרכר, ובקש לאכול צנון או בצל של חולין עמהן, שאין ידים מסואבות השניות לטומאה מטמאות את החולין, אפ״ה גזור רבנן שלא יאכלם עם הקודש, שמא יגע בידיו מסואבות באוכלין של קודש שבפיו. ולענין תרומה, אע״פ שהידים המסואבות פוסלות, לא עשו מעלה זו, אלא אמרינן זהיר ולא נגע. ולהכי נקט נגובים, שאילו היה עכשיו משקין עליהם, היו המשקין נעשים ראשונים מחמת הידים ועושין את החולין שניים, וכשנוגעין בתרומה שבפיו פוסלים אותה:
+<b>האונן.</b> שלא נטמא במתו:
+<b>ומחוסר כפורים.</b> שטבל והעריב שמשו ולא הביא קרבנותיו:
+<b>צריכין טבילה.</b> לאחר שיביא קרבנו אם רצה לאכול קודש. כיון דעד האידנא היו אסורים בקודש אצרכינהו רבנן טבילה. ומחוסר כפורים פוסל את הקודש בנגיעה. והאונן אע״פ שאסור לאכול אינו פוסל בנגיעה:
+<b>אבל לא בתרומה.</b> דמחוסר כפורים ואונן מותרים בתרומה. ואע״ג דאונן אסור במעשר שני, מותר הוא בתרומה, דמרבינן ליה מוכל זר לא יאכל קודש (ויקרא כ״ב:י׳), זרות אמרתי לך ולא אנינות: 
+
+
+
+Mishnah 4
+
+<b>שביהודה נאמנין וכו׳</b> להכי נקט ביהודה, לפי שרצועה של ארץ כותיים היתה מפסקת בין גליל ליהודה, וירושלים ארץ יהודה היתה, ולא היה אפשר להביא קודש מארץ הגליל ליהודה לפי שגזרו טומאה על ארץ העמים, ואפילו של חברים שבגליל לא היה אפשר להביאו לנסכים:
+<b>נאמנין על טהרת יין ושמן כל ימות השנה.</b> עם הארץ שאמר יין זה טהור והוא לנסכים, שמן זה טהור והוא למנחות, נאמן לעולם, דמשום חומרא דקודש מזדהר ולא משקר. אבל אם אמר יין ושמן אלו טהורים והן לתרומה, אינו נאמן, שאין אסור טומאת תרומה חמור בעיני עמי הארץ וחיישינן דלמא משקרי בה:
+<b>ובשעת הגתות והבדים.</b> בעת הבציר ובעת שעוצרים הזיתים בבד, נאמנין אף על התרומה, לפי שכל בני אדם מטהרים את כליהם בעת עשיית היין והשמן כדי להפריש התרומה בטהרה:
+<b>עברו הגתות וכו׳</b> לאחר שעבר זמן הבציר או זמן עצירת הזיתים בבית הבד, והביא עם הארץ חבית של יין או של שמן של תרומה לכהן חבר ואומר שהיא טהורה. לא יקבלנה ממנו בחזקת טהורה, דלאחר הגיתות והבדים אינו נאמן:
+<b>אבל מניחה לגת הבאה.</b> עם הארץ שיודע שלאחר הגתות והבדים אינו נאמן, מניח חבית זו לגת הבאה ואז נותנה לכהן, דבאותה שעה הוא נאמן עליה:
+<b>רביעית.</b> הלוג יין לנסכים נאמן על כל החבית. דמגו דמהימן אקודש מהימן נמי אתרומה:
+<b>כדי יין וכדי שמן המדומעות.</b> המטהר את טבלו לנסכים, והשתא איכא חולין ותרומה וקודש מעורבין ומדומעין זה בזה, ובא לומר גם על הכדים שהן טהורים, אע״ג דעם הארץ אינו נאמן על הכדים אפילו בשעת הגתות, האידנא מהמנינן ליה על הכדים אפילו קודם שעת הגתות שבעים יום, דמגו דמהימן אקודש מהימן נמי אתרומה ואכדים, דגנאי הוא לקודש שיהיו הכדים שעירוהו מהם בחזקת טומאה והוא קרב. ושבעים יום דנקט, משום דאורחא דעלמא הוא להזמין את הכלים ולטהרם שבעים יום קודם הגתות: 
+
+
+
+Mishnah 5
+
+<b>מן המודיעית ולפנים.</b> מודיעית כרך רחוק מירושלים ט״ו מיל. ממנו ולפנים, לצד ירושלים, נאמנים קדרים עמי הארץ ליקח מהן כלי חרס הדקים, כגון כוסות קדרות וקיתונות. לפי שא״א בלא הם. ובירושלים אין עושין כבשונות, מפני העשן, לא לסיד ולא לקדרות, לפיכך האמינום ולא גזרו עליהם, שאין גוזרים גזירה על הצבור שאין יכולין לעמוד בה:
+<b>הוא הקדר.</b> מי שהביאן מחוץ למודיעית לו בלבד האמינו, לפי שא״א שלא להאמינו, אבל אם מסרם ליד קדר אחר עם הארץ היושב במודיעית או לפנים, לא האמינוהו:
+<b>והן הקדרות.</b> על אותן קדרות שהביא הוא נאמן. ואינו נאמן לצרף עמהם קדרות של קדר אחר שיושב במודיעית או לפנים:
+<b>והן הלוקחין.</b> חברים שראוהו שהביאם, נאמן הקדר אצלם. ולא אצל לוקחים אחרים:
+<b>יצא.</b> מן המודיעית לשוב לאחוריו, אינו נאמן: 
+
+
+
+Mishnah 6
+
+<b>הגבאים.</b> ישראל שהן גבאים למלכי אומות העולם לגבות מישראל מסים וארנוניות. ונכנסו לתוך הבית לעבוט עבוטו:
+<b>וכן הגנבים.</b> שגנבו כלי חרס והחזירום:
+<b>נאמנים לומר לא נגענו.</b> לתוכו. והוא שהחזירום מחמת תשובה שעשו מעצמם, לא מחמת יראה:
+<b>ובירושלים נאמנים על הקודש.</b> נאמנים על כל כלי חרס בין גדולים בין קטנים, לומר שהן טהורין לקודש, לפי שאין עושין כבשונות בירושלים, לפיכך האמינום ולא גזרו עליהם:
+<b>ובשעת הרגל אף על התרומה.</b> דאמר קרא (שופטים כ י״א) ויאסף כל איש ישראל אל העיר כאיש אחד חברים, הכתוב קראם בשעת אסיפה כולם חברים, ורגל שעת אסיפה היא: 
+
+
+
+Mishnah 7
+
+<b>הפותח את חביתו.</b> חבר שפתח חביתו למכור יין בירושלים ברגל, ומשמשו בו עמי הארץ:
+<b>לא יגמור.</b> לאחר הרגל. שאע״פ שבשעת הרגל הן טהורין לא שטהרתן טהרה עולמית, אלא שבשעת הרגל הכל חברים, אבל לאחר הרגל טמא מגען למפרע, כדאמרינן במתניתין לאחר הרגל מטבילין כלי העזרה, מפני שנגעו בהן עמי הארץ ברגל. ור״י דאמר יגמור סבר, אם אתה אומר לא יגמור אף הוא לא יתחיל ואין מזון מצוי לעולי רגלים. ואין הלכה כר״י:
+<b>מעבירין על טהרת העזרה.</b> מעבירין את הכלים ממקומן להטבילן ולטהר את העזרה מטומאת עמי הארץ שנגעו בהן ברגל:
+<b>מפני כבוד השבת.</b> שהיו הכהנים צריכין להתעסק בצרכי שבת איש בביתו:
+<b>אף לא ליום ה׳</b> אף אם עבר הרגל ליום ה׳, אין מטבילין אותן עד לאחר השבת. לפי שאין הכהנים פנויין ליום מוצאי יום טוב להטבילן, שטרודין להוציא את הדשן שעל התפוח באמצע המזבח, שקבצו שם כל ימות הרגל כל דשן של המערכה. ואין הלכה כר״י: 
+
+
+
+Mishnah 8
+
+<b>ואומרין להם.</b> לעמי הארץ ברגל. הזהרו שלא תגעו בשלחן. לפי שלא יוכלו להטבילו לאחר הרגל, שא״א לסלקו ממקומו דכתיב ביה (שמות כ״ח) לחם פנים לפני תמיד:
+<b>טעונים טבילה.</b> מפני טומאת הרגל:
+<b>חוץ ממזבח הזהב ומזבח הנחושת מפני שהן כקרקע.</b> מזבח הנחושת שהתורה קראתו מזבח אדמה. ומזבח הזהב כתיב (במדבר ג׳:ל״א) המנורה והמזבחות, אתקש מזבחות זה לזה. ושלחן הא אמרן דלא נגעו בו:
+<b>מפני שהן מצופין.</b> הכי קאמר, וחכמים מטמאין ואומרין שצריכין טבילה גם הם מפני שהן מצופין, דאי לא הוו מצופין יש לטהרן משום כלי עץ העשויין לנחת. פי׳ אחר וחכ״א דטעמא דאין צריכין טבילה לפי שהם מצופין זהב ונחשת וצפויין בטיל לגביהן, והוו ככלי עץ העשויין לנחת שאינן מטמאין, ולא פליגי על ר׳ אליעזר אלא בטעמא דמלתא בלבד. כך פי׳ הרמב״ם בהלכות מטמאי משכב ומושב:
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+Bartenura on Mishnah Chagigah
+ברטנורא על משנה חגיגה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Chagigah
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה חגיגה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הכל חייבין בראיה.</b> במצות יראה כל זכורך, שצריך להתראות בעזרה ברגל. והכל לאתויי מי שחציו עבד וחציו בן חורין. ואין כן הלכה. שמי שחציו עבד וחציו בן חורין פטור מן הראיה מפני צד עבדות שבו:
+<b>חוץ מחרש.</b> ואע״פ שהוא מדבר, ואפילו חרש באזנו אחת פטור, דכתיב (דברים ל״א:י״א) בבוא כל ישראל לראות את פני ה׳, וכתיב בתריה למען ישמעו. פרט למי שאין לו שמיעה גמורה. והשומע ואינו מדבר נמי פטור דכתיב ולמען ילמדו:
+<b>שוטה וקטן.</b> דלאו בני חיובא נינהו, שהן פטורין מכל המצוות. וקטן שיכול לאחוז בידו של אביו ולעלות מירושלים להר הבית, אביו חייב להעלותו כדי לחנכו במצוות, כדאמר ב״ה לקמן במתניתין:
+<b>וטומטום ואנדרוגינוס, נשים ועבדים שאינן משוחררין.</b> כל הני אמעיטו מזכורך, פרט לטומטום ואנדרוגינוס ונשים שאינן בכלל זכורך. וכל מצוה שאין נשים חייבות בה אין העבדים חייבין בה. ועוד הרי הוא אומר בבוא כל ישראל ליראות, ועבדים לאו בכלל ישראל נינהו:
+<b>החיגר והחולה והזקן ושאינו יכול לעלות ברגליו.</b> מירושלים לעזרה, כגון שהוא מעונג ביותר. כל הני ילפינן להו מדכתיב שלש רגלים, יצאו אלו שאינן יכולין לעלות ברגליהם:
+<b>והסומא.</b> דכתיב בבוא כל ישראל ליראות, כשם שהם באים להיראות כך הם באין לראות הר קדשו ובית שכינתו, לאפוקי סומא ואפילו בעינו אחת, שהרי אין ראייתו שלמה:
+<b>שלש רגלים.</b> הראוי לעלות ברגליו חייבו הכתוב, וכיון דגדול פטור מן התורה, קטן נמי לאו בר חנוך הוא: 
+
+
+
+Mishnah 2
+
+<b>הראיה שתי כסף.</b> גדול הבא ליראות צריך להביא עולה, שנאמר (שמות כ״ג) לא יראו פני ריקם, ואינה פחותה משתי מעות כסף, שהם משקל ל״ב גרעיני שעורה מן הכסף הצרוף:
+<b>וחגיגה.</b> שלמי חגיגה, שאמרה תורה (שמות י״ב) וחגותם אותו חג לה׳, כלומר הביאו שלמי חגיגה, אין פחותים ממעה כסף. ואע״פ שאין לראיה ולחגיגה שעור, דכתיב (דברים ט״ז) איש כמתנת ידו, חכמים נתנו בהם שעור למטה, שלא יביא פחות מכאן:
+<b>הראיה מעה כסף וחגיגה שתי כסף.</b> דשלמים יש בהם לגבוה ולכהנים ולבעלים לפיכך הן מרובין מן העולות שאין בהן אלא לגבוה. וחוץ מעולת ראיה ושלמי חגיגה האמורים במתניתין עוד היו צריכים להביא מין אחר של שלמים, והן נקראים שלמי שמחה, דכתיב (שם כ״ז) וזבחת שלמים ואכלת שם ושמחת. ושלמי שמחה הללו לא הוזכרו כאן, ולא נתנו חכמים בהם שעור. ונשים חייבות בהן כאנשים, דעל השמחה נצטוו נשים, דכתיב (שם י״ד) ושמחת אתה וביתך: 
+
+
+
+Mishnah 3
+
+<b>עולות במועד באות מן החולין.</b> מתניתין חסורי מיחסרא והכי קתני, עולות נדרים ונדבות במועד באות, ביו״ט אינן באות, ועולת ראיה באה אפילו ביו״ט, אע״ג דיש לה תשלומין כל ז׳, עיקר מצותה ביו״ט ראשון, וכשהיא באה אינה באה אלא מן החולין. ושלמי שמחה באים מן המעשר, כלומר שיכולין להביא שלמי שמחה ממעות של מעשר שני, דשלמי שמחה אינן חובה במקום שיש בשר, והרי יש לו מעות מעשר שני להוציא בירושלים, הלכך יקנה בהם שלמים ויאכל. אבל חגיגת יום טוב הראשון הוא דבר שבחובה אפילו יש לו בשר הרבה, וכל דבר שהוא משום חובה אינו בא אלא מן החולין ולא מן המעשר:
+<b>ביו״ט הראשון של פסח.</b> ה״ה ליו״ט ראשון של שאר רגלים. ולהכי נקט פסח, לפי שיש ערב פסח חגיגה אחרת, כשהיתה חבורת הפסח מרובה היו מביאין עמו חגיגה כדי שיהא הפסח נאכל על השובע, ואשמועינן מתניתין דחגיגת יו״ט עצמו הוא דאינו באה אלא מן החולין, אבל חגיגת י״ד באה מן המעשר:
+<b>ובית הלל אומרים מן המעשר.</b> בגמרא פריך אמאי, דבר שבחובה היא וכל דבר שבחובה אינו בא אלא מן החולין. ומשני בטופל, שמחבר מעשר עם חולין ומביא, אם יש לו אוכלין הרבה ואין לו סיפק בבהמה אחת מביא בהמה אחת לחגיגה מן החולין והשאר ממעות מעשר שני. ואע״פ שכל הבאות ביו״ט ראשון שם חגיגה עליהן, מכל מקום סברי ב״ה דמותר להביא השאר מן המעשר, הואיל וכבר יצא ידי חובתו בראשונה מן החולין: 
+
+
+
+Mishnah 4
+
+<b>יוצאין ידי חובתן.</b> של שלמי שמחה:
+<b>בנדרים ונדבות ומעשר בהמה.</b> דכתיב (שם ט״ז) ושמחת בחגך, לרבות כל מיני שמחות, דקרא לא בעי אלא שמחה, ואמר מר אין שמחה אלא בבשר, והאי בשר הוא:
+<b>אבל לא בעופות ולא במנחות.</b> דכתיב ושמחת בחגך, אמרה תורה עשה שמחה ממי שחגיגה באה מהן, יצאו עופות ומנחות שאין חגיגה באה מהן: 
+
+
+
+Mishnah 5
+
+<b>אוכלין מרובין.</b> בני בית מרובין:
+<b>מביא שלמים מרובין.</b> שלמי חגיגה רבים לפי האוכלים שיש לו: 
+
+
+
+Mishnah 6
+
+<b>מי שלא חג.</b> שלא הביא שלמי חגיגתו ועולת ראייתו:
+<b>ויום טוב האחרון.</b> שמיני עצרת. ואע״ג דרגל בפני עצמו הוא, הוי תשלומין דראשון. וחג השבועות נמי אף על גב דלא הוי אלא יום אחד, יש לו תשלומין כל שבעה, מדאקשינהו קרא להדדי, בחג המצות ובחג השבועות ובחג הסוכות, מה חג המצות יש לו תשלומין כל שבעה אף חג השבועות יש לו תשלומין כל שבעה: 
+
+
+
+Mishnah 7
+
+<b>והוליד ממנה ממזר.</b> שהביא פסולים בישראל והן לו לזכרון, לפיכך אין עונו נמחק בתשובה:
+<b>יכול הוא שיחזיר.</b> דמי גניבתו וגזילתו לבעלים ויהא מתוקן מן החטא: 
+
+
+
+Mishnah 8
+
+<b>היתר נדרים פורחים באויר.</b> מעט רמז יש במקרא שיוכל החכם להתיר הנדר, ואין לסמוך עליו, אלא כך מסור לחכמים בתורה שבעל פה:
+<b>הלכות שבת.</b> והלכות חגיגה והלכות מעילה. יש בהן הלכות שהן תלויות ברמז, במקרא מועט, כהר התלוי בשערות הראש:
+<b>והעבודות.</b> הלכות עבודת הקרבנות:
+<b>הן הן גופי תורה.</b> בגמרא מפרש דהן והן גופי תורה קאמר. כלומר בין אותן שאין להם על מה שיסמכו ובין אותן שיש להם על מה שיסמכו, בין אותן שהן כהררים התלוין בשערה, אלו ואלו גופי תורה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אין דורשין בעריות.</b> לשלשה בני אדם כאחד אין דורשין להם סתרי עריות, כגון בתו מאנוסתו דלא כתיבא בקרא בהדיא ואתיא מדרשא. שמא בזמן שמדבר הרב עם אחד ישאו ויתנו השנים ביניהם, ולא יתנו לבם לשמוע מפי הרב כשדרש בו איסור, ויבואו להקל בעריות ע״י שנפשו של אדם מתאוה להן ומחמדתן יותר משאר איסורים שבתורה:
+<b>ולא במעשה בראשית.</b> במעשה ששת ימי בראשית אפילו לשני בני אדם, וכל שכן לשלשה או יותר, דאמר קרא (דברים ד׳:ל״ב) כי שאל נא לימים ראשונים, יחיד שואל ואין שנים שואלים:
+<b>ולא במעשה מרכבה.</b> שראה יחזקאל ושראה ישעיה. ורמב״ם פירש, מעשה בראשית, החכמה הטבעית. ומעשה מרכבה, מציאות האל ותאריו והמלאכים והנפש והשכל. ומה שיהיה אחר המות. ואין נראה לי שיקרא כל זה מעשה מרכבה, דא״כ חכמת המרכבה הוה ליה למתני, אלא מעשה מרכבה הוא שע״י הזכרת שמות של קדושה משתמשים בכתר, וצופין איך משמרות המלאכים במעמדן ואיך היכל לפנים מהיכל, כעין הסוכין ברוח הקודש:
+<b>ביחיד אלא אם כן היה חכם ומבין מדעתו.</b> אפילו לאדם אחד אין דורשין במרכבה, אלא א״כ מכיר בו הרב שהוא חכם שאם ימסור לו ראשי פרקים יהיה הוא מבין השאר מדעתו:
+<b>כל המסתכל בד׳ דברים.</b> הני דמפרש ואזיל:
+<b>ראוי לו.</b> יפה וטוב היה לו אם לא בא לעולם:
+<b>מה למעלה.</b> מראשי החיות:
+<b>מה למטה.</b> מתחת לארץ:
+<b>מה לפנים.</b> חוץ למחיצת הרקיע במזרח:
+<b>ומה לאחור.</b> למערב. פירוש אחר, מה לפנים קודם שנברא העולם, מה לאחור בסוף העולם לאחרית הימים:
+<b>כל שלא חס על כבוד קונו.</b> שעובר עבירה בסתר ואמר אין שכינה מצויה כאן ומי רואני ומי יודעני: 
+
+
+
+Mishnah 2
+
+<b>יוסי בן יועזר אומר שלא לסמוך.</b> ביו״ט. מפני שמשתמש בבעלי חיים, שבכל כחו הוא סומך. וזו המחלוקת היתה בין הנשיאים ובין אבות ב״ד, דור אחר דור:
+<b>יצא מנחם.</b> לעבודת המלך, ופירש מלהיות חברו של הלל. לפיכך לא הודע מענינו אם נחלק עם הלל בזה עם לאו, ונכנס שמאי במקומו להיות אב ב״ד תחתיו, ונחלק על הלל:
+<b>הראשונים.</b> שהוזכרו ראשון בכל זוג היו נשיאים: 
+
+
+
+Mishnah 3
+
+<b>מביאים שלמים.</b> שלמי חגיגה, לפי שיש בהם צורך אכילה להדיוט:
+<b>ואין סומכין עליהם.</b> אלא סומך עליהן מבעוד יום. דלא בעינן וסמך ושחט תכף לסמיכה שחיטה:
+<b>אבל לא עולות.</b> עולת יחיד, ואפילו עולת ראיה. שהרי יכול להקריבה בשאר ימות הרגל דאמר קרא (במדבר כ״ט:ל״ה) עצרת תהיה לכם, לכם ולא לגבוה:
+<b>ובית הלל אומרים מביאין.</b> שלמי חגיגה ועולות ראייה. דכתיב (דברים ט״ז:ח׳) עצרת לה׳, כל דלה׳. אבל נדרים ונדבות, בין עולות בין שלמים דברי הכל אין קריבין ביו״ט: 
+
+
+
+Mishnah 4
+
+<b>יום טבוח.</b> יום שחיטת עולות ראיה של יו״ט לאחר השבת שאין קרבים לא ביו״ט ולא בשבת. ועצרת יש לה תשלומין כל שבעה כפסח וסוכות:
+<b>וב״ה אומרים אין לה יום טבוח.</b> אינה צריכה יום טבוח, שמותר להקריבן ביו״ט. וב״ה לטעמייהו דאמרי מביאין שלמים ועולות ביום טוב. ואשמעינן תנא דאפילו היכא דלא אפשר למיעבד למחר, כגון דחל עצרת בערב שבת אפילו בהא אמרי בית שמאי דאין עולת ראיה קריבה ביו״ט ודחו לה עד לאחר השבת:
+<b>אין כהן גדול מתלבש.</b> בכלים נאים שלו, ביום טבוח של עצרת שאחר השבת. כדי שלא יתנאה באותו היום, שיבינו הכל שאין היום יו״ט:
+<b>שלא לקיים דברי האומרים עצרת אחר שבת.</b> שהיו הצדוקים אומרים לעולם עצרת אחר שבת, דכתיב (ויקרא כ״ג:ט״ו) וספרתם לכם ממחרת השבת, והן אומרים ממחרת שבת בראשית וא״כ לעולם חל עצרת באחד בשבת: 
+
+
+
+Mishnah 5
+
+<b>נוטלין לידים לחולין ולמעשר ולתרומה.</b> חולין ומעשר שני ותרומה די להם נטילה בכלי שאין בו אלא רביעית מים:
+<b>ולקודש מטבילין.</b> פירוש לאכול שלמים וחטאת ואשם יש מעלה יתירה, שצריך להטביל את הידים בארבעים סאה. ואע״פ שאינם אלא סתם ידים, שלא נגעו בטומאה המטמאה את כל הגוף מדאורייתא:
+<b>ולחטאת.</b> ליגע במי חטאת, מים המקודשים באפר פרה אדומה להזות מהם על טמאי מתים, יש מעלה יתירה, שאם נטמאו ידיו בא׳ מן הדברים המטמאים את הידים ולא את הגוף, כגון ספר ואוכלין טמאים ומשקין טמאים וכל טומאות שמדברי סופרים, נטמא גם הגוף, וכל הגוף צריך טבילה. וכל מעלות הללו שזה גבוה מזה, מדברי סופרים הם. והאי דנקט להו הכא גבי הלכות חגיגה, לפי שיש בסופן הלכות הרגל, שעמי הארץ חשובים טהורים ברגל, ולא בשאר ימות השנה. בסוף חומר בקודש: 
+
+
+
+Mishnah 6
+
+<b>טבל לחולין, והוחזק לחולין.</b> ועוד זו מעלה. הטובל לאכול חולין ונתכוין לטבול להיות מוחזק טהור לשם חולין:
+<b>אסור למעשר.</b> אסור לאכול מעשר שני הנאכל בירושלים, עד שיטבול לשם מעשר. וכן כולם:
+<b>אסור בחטאת.</b> במים המקודשים באפר פרה:
+<b>ולא הוחזק.</b> לא נתכוין לשם טבילת טהרה, אלא לרחיצה בעלמא:
+<b>כאילו לא טבל.</b> למעשר, וכל שכן לתרומה ולקודש. אבל טבילה היא לחולין, דחולין לא בעו כוונה: 
+
+
+
+Mishnah 7
+
+<b>מדרס.</b> אב הטומאה לטמא אדם וכלים כמדרס הזב שמטמא אדם וכלים, כדכתיב (ויקרא ט״ו:ה׳) וכל אשר יגע במשכבה יכבס בגדיו:
+<b>לפרושים.</b> לאוכלי חוליהם בטהרת חולין:
+<b>בגדי פרושים מדרס לאוכלי תרומה.</b> כאן חסר מעלה אחת. והכי אבעי ליה למתני, בגדי פרושים מדרס לאוכלי מעשר שני. בגדי אוכלי מעשר שני מדרס לאוכלי תרומה, דהיינו לכהנים בתרומתן. וכל הני מעלות מדברי סופרים נינהו, שאמרו אין שמירת טהרתן של אלו חשובה שמירה אצל אלו. ומתוך שהן אצל אלו כאילו לא שמרום, גזרו בבגדיהם שמא ישבה עליהם אשתו נדה, והרי הן מדרס הנדה:
+<b>היה אוכל על טהרת הקודש.</b> היה אוכל חולין שלו בטהרה כאילו היה קודש. שהיה נזהר בהן מכל טומאה המטמא את הקודש:
+<b>והיתה מטפחתו מדרס לחטאת.</b> אבל לא לקודש. דקסבר האי תנא חולין שנעשו על טהרת הקודש כקודש דמו. ואין כן הלכה. דחולין שנעשו על טהרת הקודש לאו כקודש דמו לכל הדברים. כדאיתא בסוף מסכת נדה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>חומר בקודש.</b> שמטבילין כלי בתוך כלי. כששניהם טמאים:
+<b>אבל לא לקודש.</b> דאמרינן כובדו של כלי הפנימי המכביד על החיצון שהוא מונח בתוכו, חוצץ בפני הטומאה. (צ״ל בפני המים, וכן הוא ברש״י בגמרא) ואין טבילה עולה לא לזה ולא לזה:
+<b>אחוריים ותוך ובית הצביטה לתרומה.</b> כלי הראוי להשתמש בתוכו ובאחוריו ובית צביטתו. כל תשמיש ותשמיש שבו, חשוב כלי בפני עצמו לענין תרומה, שאם נטמא זה לא נטמא זה. ובטומאות דרבנן קאמר, שאם נטמאו אחוריו במשקים טמאים לא נטמא תוכו ולא בית צביטתו, ואם נטמא בית צביטתו לא נטמאו אחוריו ותוכו. ופי׳ בית הצביטה, בית אחיזה. לשון ויצבט לה קלי. (רות ב׳:י״ד). ואית דגרסי בית הצביעה, לשון אצבע, שעושין לכלי בית אחיזה להכניס אצבעו בתוכו כשהוא שותה, כדי שלא יכניס ידו לתוך הכלי:
+<b>אבל לא לקודש.</b> שאם נטמא אחד מהם בטומאות דרבנן, כולו טמא לקודש:
+<b>הנושא את המדרס.</b> מנעל של זב:
+<b>נושא את התרומה.</b> אם ירצה, בחבית של חרס, שאינו נוגע באוירה:
+<b>אבל לא את הקודש.</b> משום מעשה שהיה באדם אחד שהיה נושא חבית יין של נסכים ונפסקה לו רצועה של סנדל שהיה מדרס הזב ונטלה בידו ומתוך כך נפלה לאויר החבית ונטמא הקודש. באותה שעה אמרו הנושא את המדרס לא ישא את הקודש. ולפי שמעשה שהיה בקודש היה, לפיכך לא גזרו אלא בקודש ולא בתרומה:
+<b>לא כמדת הקודש.</b> בחציצת טבילותיו, מדת התרומה:
+<b>שבקודש.</b> אם יש בגד טמא ובא להטבילו, אם קשור הוא מתיר את קשרו, משום דדמי לחציצה:
+<b>ומנגב.</b> אם לח הוא מנגבו תחלה, דשמנונית שעליו הוי כחוצץ:
+<b>ובתרומה.</b> אם ירצה קושרו ואח״כ מטביל כשהוא קשור ואין בכך כלום: 
+
+
+
+Mishnah 2
+
+<b>כלים הנגמרים בטהרה.</b> שגמרן חבר, ונזהר בהם משבאו קרוב לגמרן שהם ראויין לקבל טומאה. אעפ״כ צריכין טבילה לקודש. חיישינן שמא נתז רוק מפי עם הארץ על הכלי בשעה שהיה החבר אוחז בו. ואע״פ שבאותה שעה עדיין לא נגמר הכלי ולא היה מקבל טומאה, שמא לאחר שנגמר והיה ראוי לקבל טומאה עדיין היה הרוק לח ומטמא, דתנן במסכת נדה הזוב והרוק מטמאין לחים:
+<b>הכלי מצרף מה שבתוכו.</b> היו חתיכות הרבה של אוכלין בכלי אחד ונגע טבול יום שהוא פוסל את התרומה באחת מהן, הכלי מצרפן להיות כולן חשובים כחתיכה אחת ונפסלו כולן, דכתיב (במדבר ז׳) כף אחת עשרה זהב, הכתוב עשאו לכל מה שבכף אחת:
+<b>אבל לא לתרומה.</b> אלא אותה חתיכה שנגע בה היא פסולה, והשאר טהורות:
+<b>הרביעי בקודש פסול.</b> ואינו פוסל:
+<b>אם נטמאת אחת מידיו.</b> בטומאות דרבנן, כגון באוכלין ומשקין טמאים וכיוצא בהן, שאין מטמאין אלא ידים ולא את הגוף:
+<b>ובקודש מטביל את שתיהן.</b> והוא שתשאר לחלוחית ביד הטמאה בשעה שנטמאה. אבל לא היה לחלוחית ביד הטמאה אין היד האחרת טמאה עד שתגע בה: 
+
+
+
+Mishnah 3
+
+<b>אוכלין אוכלים נגובים בידים מסואבות בתרומה.</b> הכי קאמר, אוכלין אוכלים של חולין נגובין בידים מסואבות עם התרומה אבל לא עם הקודש. מי שתחב לו חבירו אוכלין של קודש בפיו בידים טהורות, וזה האוכל ידיו מסואבות, או שתחב הוא עצמו אוכלין של קודש בפיו ע״י כוש או כרכר, ובקש לאכול צנון או בצל של חולין עמהן, שאין ידים מסואבות השניות לטומאה מטמאות את החולין, אפ״ה גזור רבנן שלא יאכלם עם הקודש, שמא יגע בידיו מסואבות באוכלין של קודש שבפיו. ולענין תרומה, אע״פ שהידים המסואבות פוסלות, לא עשו מעלה זו, אלא אמרינן זהיר ולא נגע. ולהכי נקט נגובים, שאילו היה עכשיו משקין עליהם, היו המשקין נעשים ראשונים מחמת הידים ועושין את החולין שניים, וכשנוגעין בתרומה שבפיו פוסלים אותה:
+<b>האונן.</b> שלא נטמא במתו:
+<b>ומחוסר כפורים.</b> שטבל והעריב שמשו ולא הביא קרבנותיו:
+<b>צריכין טבילה.</b> לאחר שיביא קרבנו אם רצה לאכול קודש. כיון דעד האידנא היו אסורים בקודש אצרכינהו רבנן טבילה. ומחוסר כפורים פוסל את הקודש בנגיעה. והאונן אע״פ שאסור לאכול אינו פוסל בנגיעה:
+<b>אבל לא בתרומה.</b> דמחוסר כפורים ואונן מותרים בתרומה. ואע״ג דאונן אסור במעשר שני, מותר הוא בתרומה, דמרבינן ליה מוכל זר לא יאכל קודש (ויקרא כ״ב:י׳), זרות אמרתי לך ולא אנינות: 
+
+
+
+Mishnah 4
+
+<b>שביהודה נאמנין וכו׳</b> להכי נקט ביהודה, לפי שרצועה של ארץ כותיים היתה מפסקת בין גליל ליהודה, וירושלים ארץ יהודה היתה, ולא היה אפשר להביא קודש מארץ הגליל ליהודה לפי שגזרו טומאה על ארץ העמים, ואפילו של חברים שבגליל לא היה אפשר להביאו לנסכים:
+<b>נאמנין על טהרת יין ושמן כל ימות השנה.</b> עם הארץ שאמר יין זה טהור והוא לנסכים, שמן זה טהור והוא למנחות, נאמן לעולם, דמשום חומרא דקודש מזדהר ולא משקר. אבל אם אמר יין ושמן אלו טהורים והן לתרומה, אינו נאמן, שאין אסור טומאת תרומה חמור בעיני עמי הארץ וחיישינן דלמא משקרי בה:
+<b>ובשעת הגתות והבדים.</b> בעת הבציר ובעת שעוצרים הזיתים בבד, נאמנין אף על התרומה, לפי שכל בני אדם מטהרים את כליהם בעת עשיית היין והשמן כדי להפריש התרומה בטהרה:
+<b>עברו הגתות וכו׳</b> לאחר שעבר זמן הבציר או זמן עצירת הזיתים בבית הבד, והביא עם הארץ חבית של יין או של שמן של תרומה לכהן חבר ואומר שהיא טהורה. לא יקבלנה ממנו בחזקת טהורה, דלאחר הגיתות והבדים אינו נאמן:
+<b>אבל מניחה לגת הבאה.</b> עם הארץ שיודע שלאחר הגתות והבדים אינו נאמן, מניח חבית זו לגת הבאה ואז נותנה לכהן, דבאותה שעה הוא נאמן עליה:
+<b>רביעית.</b> הלוג יין לנסכים נאמן על כל החבית. דמגו דמהימן אקודש מהימן נמי אתרומה:
+<b>כדי יין וכדי שמן המדומעות.</b> המטהר את טבלו לנסכים, והשתא איכא חולין ותרומה וקודש מעורבין ומדומעין זה בזה, ובא לומר גם על הכדים שהן טהורים, אע״ג דעם הארץ אינו נאמן על הכדים אפילו בשעת הגתות, האידנא מהמנינן ליה על הכדים אפילו קודם שעת הגתות שבעים יום, דמגו דמהימן אקודש מהימן נמי אתרומה ואכדים, דגנאי הוא לקודש שיהיו הכדים שעירוהו מהם בחזקת טומאה והוא קרב. ושבעים יום דנקט, משום דאורחא דעלמא הוא להזמין את הכלים ולטהרם שבעים יום קודם הגתות: 
+
+
+
+Mishnah 5
+
+<b>מן המודיעית ולפנים.</b> מודיעית כרך רחוק מירושלים ט״ו מיל. ממנו ולפנים, לצד ירושלים, נאמנים קדרים עמי הארץ ליקח מהן כלי חרס הדקים, כגון כוסות קדרות וקיתונות. לפי שא״א בלא הם. ובירושלים אין עושין כבשונות, מפני העשן, לא לסיד ולא לקדרות, לפיכך האמינום ולא גזרו עליהם, שאין גוזרים גזירה על הצבור שאין יכולין לעמוד בה:
+<b>הוא הקדר.</b> מי שהביאן מחוץ למודיעית לו בלבד האמינו, לפי שא״א שלא להאמינו, אבל אם מסרם ליד קדר אחר עם הארץ היושב במודיעית או לפנים, לא האמינוהו:
+<b>והן הקדרות.</b> על אותן קדרות שהביא הוא נאמן. ואינו נאמן לצרף עמהם קדרות של קדר אחר שיושב במודיעית או לפנים:
+<b>והן הלוקחין.</b> חברים שראוהו שהביאם, נאמן הקדר אצלם. ולא אצל לוקחים אחרים:
+<b>יצא.</b> מן המודיעית לשוב לאחוריו, אינו נאמן: 
+
+
+
+Mishnah 6
+
+<b>הגבאים.</b> ישראל שהן גבאים למלכי אומות העולם לגבות מישראל מסים וארנוניות. ונכנסו לתוך הבית לעבוט עבוטו:
+<b>וכן הגנבים.</b> שגנבו כלי חרס והחזירום:
+<b>נאמנים לומר לא נגענו.</b> לתוכו. והוא שהחזירום מחמת תשובה שעשו מעצמם, לא מחמת יראה:
+<b>ובירושלים נאמנים על הקודש.</b> נאמנים על כל כלי חרס בין גדולים בין קטנים, לומר שהן טהורין לקודש, לפי שאין עושין כבשונות בירושלים, לפיכך האמינום ולא גזרו עליהם:
+<b>ובשעת הרגל אף על התרומה.</b> דאמר קרא (שופטים כ י״א) ויאסף כל איש ישראל אל העיר כאיש אחד חברים, הכתוב קראם בשעת אסיפה כולם חברים, ורגל שעת אסיפה היא: 
+
+
+
+Mishnah 7
+
+<b>הפותח את חביתו.</b> חבר שפתח חביתו למכור יין בירושלים ברגל, ומשמשו בו עמי הארץ:
+<b>לא יגמור.</b> לאחר הרגל. שאע״פ שבשעת הרגל הן טהורין לא שטהרתן טהרה עולמית, אלא שבשעת הרגל הכל חברים, אבל לאחר הרגל טמא מגען למפרע, כדאמרינן במתניתין לאחר הרגל מטבילין כלי העזרה, מפני שנגעו בהן עמי הארץ ברגל. ור״י דאמר יגמור סבר, אם אתה אומר לא יגמור אף הוא לא יתחיל ואין מזון מצוי לעולי רגלים. ואין הלכה כר״י:
+<b>מעבירין על טהרת העזרה.</b> מעבירין את הכלים ממקומן להטבילן ולטהר את העזרה מטומאת עמי הארץ שנגעו בהן ברגל:
+<b>מפני כבוד השבת.</b> שהיו הכהנים צריכין להתעסק בצרכי שבת איש בביתו:
+<b>אף לא ליום ה׳</b> אף אם עבר הרגל ליום ה׳, אין מטבילין אותן עד לאחר השבת. לפי שאין הכהנים פנויין ליום מוצאי יום טוב להטבילן, שטרודין להוציא את הדשן שעל התפוח באמצע המזבח, שקבצו שם כל ימות הרגל כל דשן של המערכה. ואין הלכה כר״י: 
+
+
+
+Mishnah 8
+
+<b>ואומרין להם.</b> לעמי הארץ ברגל. הזהרו שלא תגעו בשלחן. לפי שלא יוכלו להטבילו לאחר הרגל, שא״א לסלקו ממקומו דכתיב ביה (שמות כ״ח) לחם פנים לפני תמיד:
+<b>טעונים טבילה.</b> מפני טומאת הרגל:
+<b>חוץ ממזבח הזהב ומזבח הנחושת מפני שהן כקרקע.</b> מזבח הנחושת שהתורה קראתו מזבח אדמה. ומזבח הזהב כתיב (במדבר ג׳:ל״א) המנורה והמזבחות, אתקש מזבחות זה לזה. ושלחן הא אמרן דלא נגעו בו:
+<b>מפני שהן מצופין.</b> הכי קאמר, וחכמים מטמאין ואומרין שצריכין טבילה גם הם מפני שהן מצופין, דאי לא הוו מצופין יש לטהרן משום כלי עץ העשויין לנחת. פי׳ אחר וחכ״א דטעמא דאין צריכין טבילה לפי שהם מצופין זהב ונחשת וצפויין בטיל לגביהן, והוו ככלי עץ העשויין לנחת שאינן מטמאין, ולא פליגי על ר׳ אליעזר אלא בטעמא דמלתא בלבד. כך פי׳ הרמב״ם בהלכות מטמאי משכב ומושב:
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+Bartenura on Mishnah Eruvin
+ברטנורא על משנה עירובין
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Eruvin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+מבוי – which is not wide sixteen cubits, even though it is open from its two points into the public domain; alternatively, it is sixteen cubits wide but it is not open, but one head is open to the public domain and the other head is closed, but from the Torah, it is permitted to carry in it without any repair, but the Rabbis made a decree against it, lest they come to carry in full public domain and they permitted with an establishment of a stake fastened in the ground (by the side of a wall, serving as a mark or as a fictitious partition for the purpose of enabling those who live in an ally to move objects on the Sabbath) or a beam/post so that it will have recognition/a sign. But if he placed the beam above twenty cubits high, he should lower it, meaning to say, he should lower the beam so that it will be lower than twenty cubits high, for higher than twenty cubits, it is not discernible to the eye/the eye is attracted, and if [his] beam has a ceiling (see Talmud Eruvin 3a – for different opinions of the meaning of his word), which means drawings/embroidery and is open even higher than twenty cubits, he does not have to lower it, for through these drawings/embroidery, it is discernible to the eye/the eye is attracted.
+רבי יהודה אומר א"צ – for the reason of the beam is not because of recognition but because of a partition since we said, the mouth of the ceiling goes down and closes up, and since his is the case, what difference does it make within twenty [cubits] and/or higher than twenty [cubits], but the Halakha is not according to Rabbi Yehuda.
+והרחב מעשר אמות ימעט – for more than ten cubits, it is not called an opening, but rather a breach, and we require an opening. Therefore, he should reduce the width of the entrance and reduce it to ten [cubits] or less.
+ואם יש לו צורת פתח – in every place where the Sages stated “a form of a doorway” (in width), even if his a reed from here and a reed from there ten handbreadths high or more, and a reed on top of them, even though it doesn’t touch them and even though it is higher than them more than three handbreadths. And all of the cubits that are taught in this Mishnah and in all of [Tractates] Eruvin, and Sukkah and Kilayim, a cubit is six handbreadths and each handbreadth is four fingers with the thumb, but sometimes one needs to measure a “sorrowful” (pressed together) handbreadth (i.e., four fingers closely joined), meaning to say, that one should not make a space in the fingers with the thumb between one to the other, but rather, they would be pressed against each other and touching each other, and sometimes, one must make a space between each digit so that they do not touch each other and this is called the liberal (or smiling) handbreadth. How is this the case? At the time when the measurement Is with the “sorrowful” (pressed together) handbreadth, it is stringent such as an alley entrance which is higher than twenty cubits, he should lower it, and a Sukkah which higher than twenty cubits is invalid, we measure with a “sorrowful” handbreadth, but at the time when the measurement is with a liberal (or “smiling”) handbreadth which is stringent, such as an alleyway entrance, its height cannot be less than ten handbreadths; a Sukkah which is higher than ten handbreadths, we measure with the liberal handbreadth.
+
+Mishnah 2
+
+הכשר מבוי – its preparation and designation of the alley to carry within it through a combination of alleys.
+ב"ש אומרים לחי וקורה – both of them (i.e., a stake and a beam) are necessary and that they hold from the Torah that we require four complete partitions and it was brought as a traditional interpretation of a written law [dating back to Moses as delivered from Sinai) and the particular application is a square-block of a stake and a crossbeam.
+ובה"א או לחי או קור – for from the Torah three [complete] partitions are required and further nothing else and it was brought as a traditional interpretation of a written law [dating back to Moses as delivered from Sinai] either a stake of some small size or a beam to be recognized as a partition. And the alley that we are speaking of here is a closed alley from three directions and the fourth direction is open to the public domain and its length is greater than its width, for it its length was like its width, it would be like a courtyard whose opening was breached to the public domain and one would need a board/bar of four handbreadths and a bit more (see Talmud Eruvin 5a) or two boards/bars of a bit of size and similarly, a courtyard which was breached into the public domain and its length was greater than its width, it is judged to be an alley which is permitted with a stake or a board. But an alley that was made valid with a stake is different than an alley made valid with a beam, for an alley which was made valid with a stake, it is as if it has four partitions and a person who throws [something] from the public domain into it is liable, but an alley made valid with a beam, even though it is permissible to carry within it through a combination, it is not like a completely private domain and a person who throws [something] from the public domain into it is exempt, for we hold that a beam is because of recognition and a stake because of a partition.
+רבי אליעזר אומר לחיים – he holds like the School of Shammai that requires a stake from one side and the other, but the Halakha is not according to Rabbi Eliezer.
+אמר תלמיד אחד – He is Rabbi Meir.
+שהוא פחות מארבע אמות – the width of its opening.
+אמר רבי עקיבא על זה ועל זה נחלקו – The first Tanna/teacher also this is how it should be read: It does distinguish between wide and narrow and the Talmud explains that there is a difference between them: An alley that has less than four handbreadths in the width of its opening – one of them holds that it requires neither a stake nor a beam and the other one holds a stake or a beam but it is not made clear from their words which of them holds that it is required and which of them holds that it is not required.
+
+Mishnah 3
+
+רחבה כדי לקבל אריח – that it would be appropriate to build upon it a fixed, permanent building.
+והאריח חצי לבנה של שלשה טפחים – it is found that the אריח/small bricks/bond-timber is a handbreadth and-a-half wide.
+דיה לקורה ברוחב טפח – this is how it should be read: since the crossbeam is a handbreadth wide, that one-half handbreadth that remains – since the small brick is one-and-one-half handbreadths wide, it is possible to rub a salve of plaster a finger [width] here and a finger [width] from there and through this it will be wide enough to hold the small bricks and this is how it is explained in the Gemara (Talmud Eruvin 14a).
+
+Mishnah 4
+
+בריאה לקבל אריח – strong [enough] to endure the weight of the small bricks that it wouldn’t break. And this is the Halakha.
+
+Mishnah 5
+
+היתה של קש ושל קנים – Rabbi Yehuda stated this but the Halakha is not according to him.
+עקומה – the small bricks are not able to rest upon it (when it is curved) and similarly when it is round, a small brick cannot rest upon it.
+אם יש בהקיפה – meaning to say, and what is the measure of the circle to make it valid? All that its circumference is three handbreadths that it requires a thread of three handbreadths to surround it round about, it is known that it has the width of a handbreadth, if it is smooth for such we found with the “sea” (a large basin) that Solomon made (II Chronicles 4:2): “[He made the sea (i.e., a large basin) of cast metal] ten cubits across from brim to brim, perfectly round; [it was five cubits high], and its circumference was thirty cubits.” So we see, for every cubit it is wide as it is round – there are three cubits circumference.
+
+Mishnah 6
+
+לחיים שאמרו – the stakes that Rabbi Eliezer and the Sages disputed about; for according to Rabbi Eliezer, two are required, and the Rabbis require only one and this is its measurement.
+גבהן עשרה טפחים – like the measure of the height of he alley for its height cannot be less than ten handbreadths, and even if the alley was much higher, it is enough with a stake that is ten handbreadths high.
+ורבי יוסי אומר רחבן שלשה – and Rabbi Yosi states that its width is three [handbreadths] for it requires something important as a partition, but the Halakha is not according to Rabbi Yosi.
+
+Mishnah 7
+
+ורבי יוסי פוסל – for we suspect lest it die, and it would not be ten [handbreadths] high, and doesn’t give his attention and relies upon it.
+ומטמא משום גולל – if they made it a stone placed on top of a burial cave it defiles forever and if a person or utensils came in physical contact with it, it is like the tent of the dead, even if he was removed from there, as it is written (Numbers 19:16): “And in the open, anyone who touches a person [who was killed or who died naturally, or human bone, or a grave, shall be unclean seven days].” But the Rabbis expound upon it to include the stone placed on top of the burial cave and the frame supporting the movable stone of a tomb. The "גולל"/the stone placed on top of a burial cave is the covering of the grave.
+ור"מ מטהר – the reason of Rabbi Meir is because he holds that any partition made of something living is not a partition, and it is not the Halakha.
+ור"י הגלילי פוסל – as it is written (Deuteronomy 24:1): “”and he writes her a bill [of divorcement, hands it to her, and sends her away from his house].” Just as a scroll lacks a living spirit/life, so too, anything that does not have a living spirit/life. And the Rabbis: If it (i.e., the Torah) had written “and he writes her in a bill,” it would be as you said, but now that it is written [in the Torah]: “and he writes her a bill” – it comes to count things, but the Halakha is according to the First Tanna/teacher, [and if he wrote] her a bill of divorce on the horn of the heifer, and he gave her the heifer, for now it does not require cutting after it had been written, it is valid. But, if he did not give her the heifer, but rather the horn, since it requires cutting, one does not divorce by it.
+
+Mishnah 8
+
+ולא יהיה פרצות יתרות על הבנין – and even if they are small breaches/gaps, less than ten [handbreadths], if the breach/gap is greater than the standing part, it is not a partition, and even if it corresponds to the standing part, it is prohibited.
+כל פרצה שהיא בעשר אמות מותרת – as long as the standing part greater than it; alternatively, what is breached is like the standing part, it is a partition and even corresponding to the breach/gap, it is permitted.
+יתר מכאן אסור – even one breach/gap that is greater than ten [cubits] prohibits the entire circumference, and even if the standing part is greater than it, for people don’t make openings greater than ten [cubits] and it would be a breach, and especially if it lacks the form of an opening, but if it has the form of an opening, even greater than ten [cubits], it is an opening.
+
+Mishnah 9
+
+מקיפין שלשה חבלים – it refers to a caravan that camped in the valley
+זה למעלה מזה – on top of pegs surrounding from the lowest rope to the ground less than three [handbreadths] and behold it is like all of it is standing, for everything less than three [handbreadths] is considered like a “labud” (something solid/compact)/a legal fiction of considering separate parts as united, if the gap is less than three handbreadths (see Talmud Sukkah 16b), and from it to the middle [rope] is less than three [handbreadths], you have it that it stands as six handbreadths less the two small amounts in the two airspaces, and from the middle [rope] to the upper [rope], which is less than three [handbreadths], you have nine handbreadths standing in three airspaces less than three small amounts.
+שיעור עובי החבלים יותר על טפח – three small amounts in orde that there can be between everything ten handbreadths.
+
+Mishnah 10
+
+מקיפין בקנים – wedged in and standing and this is a partition of warp but of ropes it would be a partition of woof.
+בשיירא דברו – they were lenient regarding them since they don’t need anything other either a warp such as reeds or a woof, such as ropes, but for an individual, they were not lenient , but rather until it has [both] warp and woof and three people [in it], they are like a caravan.
+כל מחיצה שאינה של שתי וערב כו' - Rabbi Yosi the son of Rabbi Yehuda disputes on that of his father, and states that even for a caravan, it requires warp and woof.
+אחד משני דברים – either warp or woof and there is [a difference] between the earlier Rabbis and the latter Rabbis, for the earlier Rabbis did not permit for an individual other than something similar to a caravan on the way, since it cannot make an appropriate partition and it is not in a settlement, but the latter Rabbis stated that one of two things, whether for an individual or a group, whether on the road or in a settlement, and the Halakha is according to them, but that one person or two that dwelled in the wilderness are not able to make a partition larger than field requiring two Se’ah of seed which is one-hundred cubits long by fifty cubits wide like the courtyard of the Tabernacle and three people or ore are a caravan and they are able to make a large partition and even several miles according what they need and for the utensils that they use and for their animals, as long as there not remain a free space within the partition greater than the field requiring two Se’ah of seed.
+פטרו במחנה – for those who go out to war and even to an optional war [to gain territory outside the Land of Israel].
+מביאין עצים – and we don’t suspect them of theft, and even if their owners cut them and made of them packages.
+ופטורים מרחיצת ידים – [exempt from washing the hands] before the meal, but for the water [for washing] after the meal, they are obligated, since it was established on account of the danger of the Sodomite salt that blinds the eye, the danger is graver than the prohibition.
+ומדמאי – that they don’t have to separate the tenth of a tenth of doubtfully tithed produce such as if they took grain from an ignoramus [who does not observe the laws of tithing properly].
+ומלערב – The Eruvim of courtyards such as from tent to tent in the camp surrounded by partitions, but the Eruvim of borders/limits they are required to make [those Eruvim].
+
+Chapter 2
+
+
+
+Mishnah 1
+
+עושים פסין לביראות – [watering stations (especially in the land of Israel for Temple pilgrims)] that are in the public domain because these watering stations/wells are the private domain, for they are deep ten [handbreadths] and one cannot fill up from them and take it out in to the public domain and they make boards that will make [an empty space] around the cistern which is the private domain and he will fill up and take out and leave there, and his animal can go in completely, or its head and most of its body and gave it to drink.
+דיומדין – two pillars where each pillar from these four appears as two. "דיו" in the Greek language is “two.” But when one inserts the pillars that is made like two for the southwestern corner, it is found that one wall inclines towards the east, and one wall to the north and the second to the northwestern corner leans one side to the east and the other side to the south, and when you place all four of them in the four corners, it is found that direction is two cubits – one wall corresponding to a cubit and the space between them.
+וארבעה פשוטים – in the middle, he places in each direction a board that is a cubit wide, and at the time when there isn’t between each board from these four corner-pieces made of rectangularly joined or of a block dug out In the shape of a trough, four of which corner-pieces form, in legal fiction, an enclosure of wells (see Talmud Eruvin 19a), but rather ten cubs or less, Rabbi Meir admits that there is no need for these plain boards, but if there is more than thirteen and one-third cubits between them, Rabbi Yehuda admits that they need plain boards; they do not dispute other than from ten until thirteen and one-third cubits as Rabbi Meir states that they require plain boards and Rabbi Yehuda states that they don’t, and the Halakha is according to Rabbi Yehuda.
+שתי רבקות של שלש שלש בקר – for the width of each cattle is two cubits minus one-third, it is found that that the width of six cattle is ten cubits and that is the space that one can place between each and every board, according to Rabbi Meir. But if the width is greater than this, he needs to increase the number of plain boards.
+רבקות – from the language (I Samuel 28:24): “[The woman had] a stall-fed calf [in the house].”
+ר"י אומר של ארבע ארבע – they are thirteen and one-third cubits.
+קשורות אבל לא מותרות – that you should not say that they are sort of tied and not actually tied, for that reason it was taught in the Mishnah, “"אבל לא מותרות/but not slack or loosely to be stringent and to reduce the space that is between them.
+אחת נכנסת ואחת יוצאה – one team of cattle entering and one team leaving and there is greater width than if both of them would have been going out or both of them leaving and this is a leniency since we don’t require to be so squeezed in.
+
+Mishnah 2
+
+מותר להקריב לבאר – the boards and to make a short circumference as long as there would be from the rim of the well until between the boards in order that the head and most of the body of the cow which is two cubits but not less than this, lest he be drawn after his cow and remove the bucket outside of the partition.
+מותר להרחיק כל שהוא – to make a larger partition like what his heard desires.
+ובלבד שירבה בפסין – as long as he increases the boars, for all while he distances himself from the cistern, the space increases between the boards and he needs to increase the boards so that there won’t be between each and every plain board [and between a plain board and a corner-piece more than thirteen and one-third cubits according to the words of Rabbi Yehuda, and the Halakha is according to him.
+
+Mishnah 3
+
+רבי יהודה אומר עד בית סאתים – He should not make a large partition to the cistern other than up to a space of two Se’ahs (i.e., a Bet Se’ah is 2500 square cubits; two S’eah is 5000 square cubits).
+לגנה ולקרפף – that their partitions are not for a living.
+קרפף – a large partition outside of the city to place in there wood for storage.
+דיר – of cattle that they make in the fields, today on one side, and on the morrow on the other side, to fertilize it with the manure of the cattle.
+סחר – for cattle in the city and there are those that have the reading "סהר" – a prison.
+חצר – an open area in front of the houses.
+מוקצה – a wide area in back of the houses and all of these surround the human dwelling place and these boards of the watering stations also, since their waters are appropriate for drinking by humans, it is a higher level of usage.
+ומותר להרחיק כל שהוא – meaning to say that all of these that were surrounding living space, even large ones up to ten Kor, it is permissible to carry in them , so too, it is permissible to distance the circumference of the boards of the watering stations all that his heart desires, and such is the Halakha [as long as they add enough boards so that the space between two boards does not exceed thirteen and one-third cubits in every case].
+
+Mishnah 4
+
+אם היתה דרך הרבים – the path that the public crosses through passes between the boards, he should divert it to the sides outside of the boards, so that the masses would not walk between the boards because they consider it like the public domain and annul the partition , but the Halakha is not according to Rabbi Yehuda.
+בור הרבים – if the water ceases they remind each other that they did not permit boards for watering stations other than if water would be available for animals, pilgrims ascending [to the Temple] on Jewish holy days and whenever there is no water there, the boards do not have the status of a partition.
+באר היחיד – also permitted for these are a well of living waters and the water did not cease.
+לבאר הרבים – for there are two levels of perfection, and this is the Halakha, for it is not permitted to fill water or to remove from the well through the boards of watering-stations other than in order to provide water for cattle of Temple pilgrims, and in the Land of Israel only, but to remove water in order for a person himself to drink is prohibit, but he can go down to the cistern and drink or make a partition ten handbreadths high.
+
+Mishnah 5
+
+ועוד א"ר יהודה בן בבא – because he said one stringent thing regarding boards when he said that we don’t make them other than for a public well, and now he stated another stringency, for even if surrounding the dwelling, they did not permit more than from two Se’ah’s space (i.e., 70 2/3 cubits square); because of this it (i.e., the Mishnah) teaches "ועוד" /”and furthermore.”
+שומירה – a booth/shed for watchmen and even though it surrounds the dwelling it is two Se’ah in size which is permitted, but not more.
+סמוכה לעיר – for since it is near to his house, his intention is to use it always and is like it surrounding the house.
+ובלבד שתהא שבעים ושירים על שבעים ושירים – but not more, for the First Tanna/teacher also, above (Chapter 2, Mishnah 3), that they (i.e., the Rabbis) said to him: they did not state two Se’ah other than for a garden and an enclosed space (of seventy square cubits) outside of a town or a settlement, but if it was a shed (for cattle)/store-house or an enclosure (for cattle) or a courtyard, etc., it is according to Rabbi Akiva who stated it, for where there is a dwelling place, and even many of them also, and it is not surrounded by two Se’ah for a dwelling. And what is the difference between them? We stated in the Gemara (Talmud Eruvin 23b) that there is a small amount of difference between them, for two Se’ah is larger than seventy cubits and a fraction (i.e. 70 2/3 cubits) square for the first Tanna/teacher permits two complete Se’ah and Rabbi Akiva seventy cubits and a fraction by seventy cubits and a fraction (i.e. 70 2/3 cubits but no further. But how did we know that two Se’ah is more than seventy cuits and a fraction squared, for we said in the Gemara (Talmud Eruvin 23b) and how much are the two Se’ah? Like the courtyard of the Tabernacle/Mishkan and it is written about the courtyard of the Tabernacle (Exodus 27:18): “The length of the enclosure shall be a hundred cubits, and the width fifty throughout.” And we expound: What is "חמשים בחמשים" /”fifty throughout?” The Torah stated: Take fifty whose length is greater than its width and surround the fifty remaining to the measure of Shabbat which would be for them seventy cubits and four handbreadths square. How so? He made from them five strips of ten cubits wide and their length was fifty. Take one to the east and one to the west, its width is seventy and its length is fifty. Place one to the south and one to the north, one has seventy [cubits] by seventy [cubits], but the corners are impaired for each corner by ten by ten because of the addition that had been added. Take from the fifth strip four pieces of ten apiece and place them on the four corners and they will be filled. Take ten [cubits] by ten [cubits] that are remaining which are sixty handbreadths [by sixty handbreadths] and make of them strips of two handbreadths – that makes thirty strips the length of each one is ten cubits which are three-hundred cubits, put seventy in each direction that makes seventy [cubits] and four handbreadths by seventy cubits and four handbreadths, but the corners are impaired by two handbreadths by two handbreadths. And there remained in your hand twenty cubits: take from them eight handbreadths and place them on the corners and they will be filled, and there will remain in your hand eighteen cubits and four handbreadths length with the width of two handbreadths, and that is a small mount, and if you came to divide them and to surround [it], it does not reach the addition for the width two-thirds fingers for you have to make of it a strap of two hundred and eighty-three [cubits] length to encompass the four directions. Such I have found in the explanation of this approach in the commentary of Rashi, and it is correct. But Maimonides requested many calculations and I did not go down to the end of this knowledge and in what Rabbi Akiva said: Even if there isn’t even one of these things we carry in it, the Halakha is according to him, but what he is in dispute with the Sages and they said to him that above and he holds that seventy cubits and a fraction by seventy cubits and a fraction and no more – in this, the Halakha is according to the Sages. For the two Se’ah is like the courtyard of the Tabernacle is permitted for it is a small amount more than seventy cubits and a fraction squared.
+אם היתה ארכה יותר כעל רחבה – and even though he reduced its width and added on to its length, there isn’t in all of it other than two-Seah – we don’t carry for it is something squared that the Rabbis permitted where it is not surrounded for living. But the Halakha is according to Rabbi Yosi who disputes with Rabbi Eliezer and does not required squared.
+
+Mishnah 6
+
+אפילו היא כבית כור – on the dispute of above this refers regarding on a garden and an enclosure (see Mishnah three of this chapter).
+אנשי חצר ששכח אחד מהם ולא עירב – and on the morrow, the domain of his court is nullified to his fellows for he has prohibited upon them to be able to remove from their homes to the courtyard, for the courtyard was in the domain of all of them and they his portion forbids upon them. Since the domain of is courtyard is nullified, even the domain of his home is nullified even though he did not specify this and he became a guest with them. Therefore, even his home is permitted to them, but forbidden to him to bring in and take out from his home to the courtyard, even though he is permitted to bring in and take out from their homes to the courtyard like all other people who enter the house of their fellow, that it is permitted to him to take out from the house of his fellow into the courtyard, for it is it is domain of one. Nevertheless, from his own house it is prohibited for him to take out, and we don’t say since he nullified for them the domain of his house, for his house is like their homes, that at the time that he takes something out from his house into the courtyard, he can go back and take hold of his domain, but he prohibits it upon them, as it is taught in the Mishnah (see Tractate Eruvin, Chapter 6, Mishnah 3), that a person who lives with idolaters, he who gave his domain and went back and removed something whether inadvertently or on purpose, he prohibits [his home to others].
+שיוצאים בעקרבנין בפסח – because of Maror. And palm-ivy/prickly creepers on palm-trees is a green/herb whose leaves are similar to a scorpion, but I heard it is a fibrous substance/bast of a palm tree, that grows around the palm tree.
+ובקשתי לי חבר – for these three things – if he heard from his mouth, and I di d not fine it, and the Halakha is not like one of them concerning a garden and an enclosure it is not permitted more than two-Seah/Bet Se’ahtayim. And the people of a courtyard where one of them forgot and did not make an Eruv in his domain, and did not annul his house, even to them, his house is forbidden, but from their homes to the courtyard is permitted. And the palm-ivy/prickly creepers on palm-trees are not Maror, and a person does not fulfill his religious obligation with them on Passover.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+בכל מערבין – the joining of borders/עירובי תחומין (i.e., placing a small amount of food somewhere within the two-thousand cubit limit, establishing that location as one’s residence for Shabbat, and the two thousand cubits are measured from there), whereas the joining of courtyards/עירובי חצרות – is not made other than with bread (i.e., all the inhabitants of a serious of homes sharing a common courtyard place food in one place before Shabbat, they are considered as an extended household and one may carry within the courtyard), and this "בכל"/”with any” that is taught in our Mishnah , is not exact, as we state in the Gemara (Tractate Eruvin 27a): “one may not derive anything from the general statement, not even when an exception is stated (as there may be other exceptions),” for surely here it is taught in our Mishnah: “With any [food] do they prepare the Eruv… except for water and salt,” and there are also a kind of mushroom and truffles that we don’t make Eruvin and merging [of alleyways] with them (i.e., if several courtyards open into a common alleyway, it is prohibited for the inhabitants of the houses in the courtyards to carry within the alleyway unless he inhabitants of each house place food in one place for the duration of Shabbat together with the placement of a side pole placed at the entrance to the alleyway or a cross-beam placed over it to mark the entrance to the alleyway and that it is prohibited to carry outside the alleyway), and these are not food, like water and salt.
+ומשתתפים – merging of alleyways.
+הכל נלקח בכסף מעשר – as it is written (Deuteronomy 14:26): “and spend the money on anything you want – [cattle, sheep, wine, or other intoxicant or anything you may desire].”
+חוץ מן המים ומן המלח – for it is not fruit from fruit.
+הנודר מן המזון – not that he said: “that nourishment should be forbidden to me,” for it is not called “nourishment”/מזון – other than from five species that nourishes and satisfies (see Talmud Eruvin 30a), but rather, as for example, that he said, all that feed me – I take a vow of abstinence (as a substitute for the word “sacrifice”/קרבן ), and all words of support/nourishing and we impose an oath by hours, except from water and salt.
+מערבין לנזיר ביין – and even though it is not proper for him (as Nazirites are forbidden to partake of wine as part of their vow), it is proper for others.
+ולישראל בתרומה – for this (i.e., heave-offering) is appropriate [only] for Kohanim.
+סומכוס אומר חולי – fo we require something that is appropriate to him, and regarding wine for a Nazirite, Sumchos does not dispute, because it is possible that the Nazirite will come before a scholar for absolution from his vow and the wine will [then] be permitted to him on that Shabbat, but Terumah/heave-offering, it is impossible that it will be appropriate for an Israelite (as Terumah is only for a Kohen), for even an Israelite who separates the heave-offering upon it, and behold it will be as if it had not been lifted up, for behold, it returns to eatables that are forbidden pending the separation of sacred gifts, and it is forbidden to eat from it until he returns and separates another heave-offering, for we don’t separate heave-offering on Shabbat, even at twilight; therefore, it is not appropriate for him. But the Halakha is not according to Sumchos.
+ולכהן בבית הפרס – it is taught anonymously and is not Sumchos who said it.
+בית הפרס – it is field in which a grave was ploughed, it is permitted for a Kohen to enter there when he is breathing and walking by, and sees that he doesn’t touch a bone the size of a barley-corn, and because of this, it is permitted to place his Eruv there, for he is able to enter in the place where he placed his Eruv, but he and his Eruv are in another place.
+לחוץ – to make a partition between himself and the grave so that it would not cause Levitical uncleanness arising from being under the same shelter with, or forming a shelter over, a corpse, such, for example that he would enter there with a chest, ark, and/or a turret. So we see that is appropriate for him but the dispute of Rabbi Yehuda and the Rabbis we establish in the Gemara (Tractate Eruvin 30b-31a) that even regarding an Israelite, the Rabbis dispute upon that of Rabbi Yehudah, and they state that we don’t place the joining of borders (i.e., by placing a enough food for a small meal somewhere within one’s two thousand cubit limit, one establishes that location as one’s residence for Shabbat) in a cemetery but the Mishnah did not mention the Kohen, other to inform us of the strength of Rabbi Yehuda’s [opinion], for even a Kohen they permitted, and in this, they dispute, for Rabbi Yehuda holds that even though it is prohibited to benefit and to use the cemetery, it is permitted to place the Eruv there, for we don’t make a joining of borders other than for a matter of a commandment, but the commandments were not given to benefit from them but even though the Eruv guards after its acquisition , for at twilight it acquires and already the commandment has been performed and it guards there the entire Shabbat, Rabbi Yehuda holds that a person is not strict regarding his Eruv if he lost it or it was stolen after he acquired it, but the Rabbis hold that a person is strict regarding his Eruv after he acquired it and desires that it not be stolen; therefore, when the Eruv is guarded in the cemetery all of Shabbat after he acquired it at twilight and the commandment was completed, it was found that he is using something that is forbidden for benefit, and that the graves are forbidden for benefit and therefore, a person should not leave his Eruv in the cemetery and the Halakha is according to the Sages.
+
+Mishnah 2
+
+מערבין בדמאי – with a loaf that was taken from an ignoramus/illiterate (i.e., someone who does not observe the rules of tithing and Levitical uncleanness) and did not separate from it the tithe of the tithe of doubtfully tithed produce.
+ובמעשר ראשון כו' אבל לא בטבל וכו' – all of these are explained in Tractate Shabbat, in the Chapter “They Clear Away” פרק מפנין(Chapter 18, Mishnah 1).
+השולח את ערובו ביד חרש כו' – to bring it to the end of two thousand cubits and specifically regarding the joining of borders/עירובי תחומין is not an Eruv if he sent it in the hand of a minor, but with עירובי חצרות /the joining of courtyards, it exists for us with a minor seizing the Eruv.
+ביד מי שאינו מודה בערוב – such as, for example, a Cuthean or a Sadducee (who does not recognized the validity of the Oral Torah).
+ואם אמר לאחר – who is deemed fit to receive it from someone not eligible and the fit one will bring it to the end of two thousand cubits.
+הרי זה עירוב – this is an Eruv as long as that he stands and sees at the time when the ineligible wone gives it to the hand of the one who is fit, even though he does not see it, for the fit one takes it for he performs with the presumption of an agent his mission.
+
+Mishnah 3
+
+נותנו באילן – A person who stands in the public domain and it has in it four handbreadths by handbreadths or more.
+למעלה מעשרה אין ערובו ערוב – for since the tree is four [handbreadths] wide, higher than ten [handbreadths], it is the private domain and he acquired his Sabbath camp/place to be the center of Sabbath movements in the public domain and since that if he would want to take his Eruv and eat in it, at the time when the Eruv finds him worthy to do so, which is at twilight, he is not able to take it for he would bring it from the private domain to the public domain, it would not be an Eruv.
+למטה מעשרה הרי זה עירוב – for below ten [handbreadths] it is a Karmelit (i.e., an intermediate domain – between a private domain and a public domain, which resembles a public domain – an open area larger than four square handbreadths that is not a public domain, such as fields, rivers, alleyways and lanes), for everything from three until nine [handbreadths] at a width of four [handbreadths] is a Karmelit, and since he took it as his Eruv, there is no prohibition other than Shvut (i.e., the Rabbinic decree to enhance the character of Shabbat as a day of rest), this is an Eruv. But our Mishnah is [according to] Rabbi (i.e., Rabbi Yehuda HaNasi/Judah the Patriarch), who stated that everything that is [done] because of Shvut, they (i.e., the Rabbis) did not decree upon it at twilight. But at the hour when he Eruv is beneficial for him, which is, at twilight, he may take it, and it is found that he and his Eruv are in one place, therefore, it is an Eruv.
+נתנו בבור – that is in the Karmelit, such as in the valley or in the fields and it was intended to establish his Sabbath camp in the valley or in the field, it is an Eruv, for the pit itself is the private domain, ad he acquires the Sabbath camp. the center of Sabbath movements in the Karmelit, and at the time when the Eruv benefits hi, that is, at twilight, he can take it, according to Rabbi [Judah the Prince] who stated that everything that is because of Shvut (i.e., to enhance the character of Shabbat as a day of rest), they d not decree upon him at twilight.
+אפילו גבוה מאה אמה – but below, there isn’t the width of four [handbreadths] for it is not the private domain, and even though that above it is four [handbreadths] wide, for we require for an Eruv to be on top of a place that has four [handbreadths].
+תלוש ונעוץ – it is an Eruv, but if it is attached, it is not an Eruv because, when he takes it, there is a decree lest he cut it off, because the reed is soft and one can make the decree lest he cut it off when he takes it, but a tree is hard, and at twilight, but we don’t suspect lest he will ascend and detach it, but the cutting off of a reed, since it is soft, he will certainly cut it off and will liable because of [the primary category of labor] of reaping. Alternatively, a reed and the tip of a pole are mixed up as attached with something detached, for many reeds are detached and inserted [into the ground] and appear as attached. Because of this, it is necessary to make a decree lest he cut off something attached and think that it is detached, but a tree, one doesn’t make the decree lest one ascend and detached and error to think that it is detached.
+נתנו במגדל – of wood.
+ואבד המפתח הרי זה ערוב – as, for example, that the lock is tied with cords and ropes, for if he does not finds the key, it is impossible to cut them other than with a knife, the first Tanna/teacher holds, since that it is possible to open it through his cutting the ropes with a knife, there isn’t here a prohibition [that is punishable] through stoning, but rather the prohibition of violating the Rabbinic decree to enhance the character of Shabbat as a day of rest (i.e., Sh’vut), that he damages through the cutting of the ropes but all of those who ruin it are exempt, but the prohibition of Sh’vut (i.e., the Rabbinic decree to enhance the Shabbat as a day of rest) at twilight at the time of his acquisition of the Eruv and they did not make a decree regarding it, as we have stated, therefore, it is an Eruv, for he is able to bring a knife and cut the ropes and take his Eruv. But Rabbi Eliezer holds that a utensil cannot be taken other than for the needs of his usage, and it is prohibited to carry the knife in order to cut the ropes for its use is not other than for cutting foods, and since there are two [prohibitions of Sh’vut], carrying the knife and cutting the ropes, even according to Rabbi [Yehuda Ha-Nasi] who stated that every thing that is because of Sh’vut at twilight, they didn’t not make the decree, in a similar manner, he admits that they made the decree. But the Halakha is not according to Rabbi Eliezer (who holds that the if he doesn’t know that the key is where it belongs, it is not a valid Eruv).
+
+Mishnah 4
+
+נתגלגל חוץ לתחום אינו עירוב – since there is someone from his household who dwells there until his Eruv is more than two-thousand cubits [away], he is not able to go and to measure it. And this is a case where it rolled two cubits outside the two-thousand cubits, for every person has four cubits from the place of his Eruv, two cubits from the eastern side of his Eruv and two cubits from the western side.
+נפל עליו גל – and it is he who needs a hoe or a pick-axe to get it out/remove it (see Talmud Eruvin 77b), which is a forbidden Sabbath creative labor but not a rabbinic decree to enhance the character of Shabbat as a day of rest.
+תרומה ונטמאת – for now it is not fit, neither for himself nor for another person, but the Tanna/teacher needed to inform us that if it rolled outside the Sabbath limit, or a heap of stones fell upon it, for had he informed us [only] that it rolled [outside the Sabbath limit], because there isn’t anyone with it, for it is in one place and his Eruv is in another place, but if a heap of stones fell upon it, where there is another with it, I would say that it is an Eruv. But if we were only informed [only] about a heap of stones that fell upon it and he is not able to take it other than with the Sabbath labor of a hoe or a pick-axe, but if it rolled, where it is possible that a wind blows and returns it within the Sabbath limit, I might say that is should be an Eruv, it comes to tell you [that this is not the case]. And the Tanna/teacher taught, “or it was burned”, to inform you of the power [of the opinion] of Rabbi Yossi (who quotes the testimony at the end of the Mishnah of Avtulmos regarding a matter of doubt concerning an Eruv) for even though there isn’t in the world because of a doubt that it isn’t forbidden. And the Tanna/teacher taught “heave-offering that was defiled,” to inform you of the the power of Rabbi Meir, for even though that there is such in the world, and one can say, that he set it up at twilight based upon the presumption of prior to that and that it was ritually pure, even so we don’t state a presumption for a leniency.
+משחשיכה הרי זה עירוב – for after he acquired it at twilight, we don’t suspect him if it was lost.
+הרי זה חמר גמל – for we are in doubt if he acquired the Eruv and here would be his house and from here he has two-thousand cubits in every direction that are from the border of his house and further on, or perhaps, he did not acquire the Eruv and from his house, he has two-thousand [cubits] in every direction and he didn’t acquire anything to the border of his Eruv, and as a result of this doubt, he is forbidden to go [anywhere] other than two thousand cubits that are between his house and the Eruv, for whichever way you turn, in those he is permitted, but not in the two-thousand [cubits] that are from his Eruv and beyond, for perhaps he did not acquire the Eruv. But not also from his house and onwards, for perhaps he acquired the Eruv. It is found that this pulls him to here and that pulls him to there, like a person who is driving a donkey or a camel, that the donkey walks before him and this person leads him or the camel from behind him, and he pulls it and he needs to turn before him or in back of him.
+רבי יוסי ר' שמעון אומרים ספק העירוב כשר – for we stated establish the Eruv on its presumption, for when he placed it, he was within the Sabbath limit, and he was ritually pure, and there was no pile of stones upon him, there his Eruv was an Eruv, and such is the Halakha.
+
+Mishnah 5
+
+מתנה אדם על עירובו – he places two Eruvin, one at the end of two-thousand cubits to the east of his house and one at the end of two-thousand cubits to the west of his house, and he states: “If idolaters came to the east and I need to free from before them, I will acquire for myself My Eruv that is in the west and my house will be for me four-thousand cubits. But even though that they didn’t come until the morrow, we state that there is a retrospective designation (i.e., literally, a choice), that he acquired for himself an Eruv in the other direction at twilight.
+הריני כבני עירי – two-thousand [cubits] from my city in every direction and I do not need to profit from here and to lose from there.
+אם בא חכם למזרח – outside of the Sabbath limit of my city and I want to learn from his mouth, and now I don’t know to which side he will come, and on the morrow I will here from people that come from there that it is to here near the Eruv.
+רבי יהודה אומר – if they came from here and from there, and one of them was his Rabbi/Teacher, he should go to his Rabbi/Teacher, and not towards the other, for we hold that with a creature, that at the time of acquisition of the Eruv at twilight, his intention is to acquire for himself that Eruv that is on the side of his Rabbi/Teacher. But the Halakha is not according to Rabbi Yehuda, for sometimes it is more enjoyable for a person to be with his friends more than his Rabbi/Teacher.
+
+Mishnah 6
+
+מערב אדם שני עירובין – if he wants to walk on the first day (i.e., whether it is Shabbat or Yom Tov) to this direction and on the second day to that direction, he can make an Eruv to the east and to the west on the eve of the first day, “My Eruv of the east, will acquire for me today for the needs of tomorrow, and my Eruv of the west will acquire for me at twilight of the morrow for the needs of the second day.” For Rabbi Eliezer holds that Shabbat and Yom Tov – they are not like one long day, but rather two [separate days] of holiness, and at twilight of the first, for him he acquires, and not on the second day.
+עירובי בראשון ובשני כבני עירי – meaning to say, and if he did not need to walk other than on the first day, and on the second [day], he doesn’t need to move from his place, and does not want to lose neither the two-thousand cubits from one direction nor the two-thousand cubits from the other direction, he should make one Eruv to the side/direction that he wishes to go on the first day, and state: “My Eruv will acquire for me for the needs of tomorrow, but on the second [day], I will be like the people of my city/town, who did not make an Eruv.” Or, if he needed to go on the second, but not on the first, he would state: “his Eruv will acquire for me at twilight of the morrow and on the first [day], I will be like the people of my city/town.”
+או מערב לשני ימים – that is, to one direction as we state above. But further than this, why do I need it? But rather, this what the Rabbis said to Rabbi Eliezer: “If you admit that for the first day, that you will either make an Eruv in a certain direction or will not make an Eruv at all, for you are not able to say that for half a day, my Eruv is towards the east and half a day, my Eruv is towards the west. For two days also, which are for Shabbat and Yom Tov, either make an Eruv like for the first day, or do not make an Eruv at all,” for the Rabbis doubt whether Shabbat and Yom Tov is it to be considered like one long day or not, make it here for a stringency, for one cannot make an Eruv in two directions for perhaps it is one holiness (i.e., Shabbat and Yom Tov), and here for a stringency as they state later on, we will eat on the first, for there is no Eruv for the second, for perhaps they are two [separate days] of holiness and not like one long day.
+מוליכו – the agent on the eve of Yom Tov that precedes the Sabbath and wats for nightfall until he acquires the Eruv.
+ונוטל ובא לו – lest he lose it and will not have for himself an Eruv for the second day, as it is taught, it is consumed by his Eruv on the first day for the Eruv of the first day and there is no Eruv for the second day.
+ובשני – and he returns and sends it on the second day. For we hold that a person who makes his Eruv with bread on the first day and wants to make an Eruv with bread on the second, he must make his Eruv with the same Eruv itself that he called a name upon from yesterday, but now he is silent. But not with another piece of bread, for he must designate this now the name of Eruv, and he would be like preparing from Yom Tov for Shabbat.
+נמצא משתכר בהליכתו – meaning to say, that his walking acquires for him for the day after.
+ומשתכר בעירובו – when he eats it (i.e., the bread). But Yom Tov that follows Shabbat, it is not possible like this, which he sends it on the first day and does not eat it and returns and goes there on the second [day] to see if the Eruv awaits the night [at the Sabbath limit], and if he wants, he can eat from it afterwards (i.e., after the Sabbath).
+מודים אתם לי שהן שתי קדושות – that you have stated that if the Eruv is consumed on the first day, there is no Eruv on the second, but if there is one level of holiness, it is for him like one long day, and he acquires at twilight that of the first day for both of them, but since they are two separate [days of] holiness, he can make an Eruv also for two directions, but the Rabbis here follow the stringency and there the stringency as we have stated, because they had doubts. But the Halakha is according to Rabbi Eliezer that Shabbat and Yom Tov are two [separate] days of holiness.
+
+Mishnah 7
+
+שמא תעבר – lest the Great Jewish Court would make Elul a leap month (i.e., adding a 30th day to what is ordinarily only 29 days), and there will be two Holy Days, the thirtieth of Elul and the thirty-first, and he would need to go on the first day to one side and on the second day to the other side by making two Eruvin, and place them on the eve of Yom Tov, one on this side and the other on the other and say, etc. (i.e., that my Eruv for the first day will be in one direction and my Eruv for the second day will be in the other direction – like in the previous Mishnah).
+ולא הודו לו חכמים – for they hold that it is one [day] of holiness. And the Halakha is according to the Sages regarding the two holy days of Rosh Hashanah. But not because doubt alone they established this lest the Jewish Court should sanctify the thirtieth day or the thirty-first day (as Rosh Hashanah/Rosh Hodesh), and one of them is a weekday. But because lest witnesses should come from the time of Minha/afternoon and beyond (and state that they saw the New Moon), and they would observe that day as holy and the morrow as holy and both of them would be one holiness. But, the rest of the Holy Days of the Diaspora, that they did not establish other than from doubt, for we don’t know when the Great Jewish Court sanctified the month, the Sages agree with Rabbi Yehuda that they are two [days of] holiness. And the Sages that are mentioned here are Rabbi Yossi.
+
+Mishnah 8
+
+מתנה אדם על הכלכלה – a basket that he has of fruits that are eatables forbidden the separation of sacred gifts, he makes a condition about the on the first Holy Day of Rosh Hashanah and states, “if today is a weekday, this will be heave offering on these, but if today is a Holy Day [of Rosh Hashanah], there is nothing in my words,” for we don’t collect heave-offering/Terumah on Yom Tov. And on the morrow, he states, “if yesterday was Holy and today is a weekday, may this that I stated yesterday regarding this [produce] be heave-offering on this, but if today is a Holy Day and yesterday was a weekday, it already was heave-offering/Terumah. And he consumes the basket containing chosen fruits that is designated and leaves over the Terumah/heave-offering.
+ולא הודו לו חכמים – this is Rabbi Yossi as we stated (see previous Mishnah), who holds that it they are one holiness, and we don’t collect Terumah/heave-offering on them And especially with the two holy days of Rosh Hashanah as we have explained above.
+ביצה שנולדה בראשון – of Rosh Hashanah (see the first Mishnah of the Tractate Betzah).
+תאכל בשני – for if the first [day] is holy, the second is a weekday, and the egg that was born on Yom Tov is permitted on a weekday, for there is no preparation for a weekday. But if the first [day] is a weekday and the second is a holy day, it is found that that thee weekday prepares for the Holy day, and that is all right.
+ולא הודו לו חכמים – on the two days of Rosh Hashanah alone, for they are one holiness. But on the rest of the Holy Days of the Diaspora, they (i.e., the Sages) agree with him.
+
+Mishnah 9
+
+והחליצנו – strengthen us and exchange our strength like (Numbers 32:17): “And we will hasten as shock-troops”; another interpretation: save us and rescue us like (Psalms 140:2): “Rescue me, O LORD from evil men.”
+אם היום אם מחר – if today, he will strengthen us today, and if tomorrow, he will strengthen us tomorrow.
+ולא הודו לו חכמים – not to mention that of the New Moon/Rosh Hodesh on Rosh Hashanah/the New Year, and not to make the condition, if today, or if tomorrow, but rather, he says, strengthen us undefined on the two days and he doesn’t mention the New Moon at all. And the Halakha is according to the Sages.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+מי שהוציאוהו עובדי כוכבים – to force him [to go] outside the [Sabbath] limit/the marked off area around a town within which it is permitted to move on the Sabbath – based upon Exodus 16:29 – two thousand cubits in every direction.
+או רוח רעה – a demon entered in him and confused his mind and he went outside the [Sabbath] limit and he returned to his sanity and behold he was outside the [Sabbath] limit.
+החזירוהו לתוך התחום כאילו לא יצא – for behold the entire city is like four hundred cubits to him as it was at the outset and two-thousand cubits in every direction when they carried him out and returned him against his will, but if he left under his own power even though he was returned against his will or he was carried out against his will and returned under his own power, he has nothing ought four cubits.
+הוליכוהו לעיר אחרת – and behold it is surrounded by partitions or that they placed him in a pen or in a stable which are surrounded and their enclosing fence is large.
+מהלך את כולה – for since it is surrounded by partitions, it is like four cubits.
+ר' יהושע ור' עקיבא אומרים אין לו אלא ארעב אמות – for since he did not make Shabbat in the empty space with partitions while it was still daylight, the partitions have no effect for him. But my teachers/rabbis explained that since they decreed that a pen or a stable is on account of an unguarded field, which has no partitions and in an unguarded field, all the world admits that he doesn’t have anything other than four cubits.
+מפרנדיסין – name of a place.
+והפליגה – when it becomes distant from the shoreline and enters into the middle of it (i.e., the ocean), it is called separation on the language of (Psalms 1:3): “[He is like a tree planted] beside streams of water.”
+הלכו את כולה – they were walking throughout the ship and even though the ship traveled on the Sabbath and went outside of the [Sabbath] limit, it is like someone who went outside of the [Sabbath] limit and was placed in a pen or a stable for the ship is surrounded by partitions.
+שרצו להחמיר על עצמן – that for them, they decreed that a pen or a stable is on account of an unguarded field on the ship; all the while that it is traveling, it is permitted to walk throughout it and furthermore, since they made the Sabbath in the empty space with partitions while it was still daylight, but they wanted to be stringent. But the Halakha is according to Rabban Gamaliel and Rabbi Eleazar ben Azariah.
+
+Mishnah 2
+
+לנמל – a place where the ships park when they leave from the ocean to its shoreline.
+מה אנו לירד – from the ship into the city for we had not come from outside the [Sabbath] limit once it became dark, and this harbor is not surrounded by partitions for had it been surrounded by partitions, that which Rabban Gamaliel had said above (i.e., Mishnah 1) that he had been placed in a pen or a stable, he would be able to walk throughout it all.
+שכבר הייתי מסתכל – in the tube of a perforated reed that was properly prepared to the measurement of the clearness/viewing of two-thousand cubits.
+
+Mishnah 3
+
+מי שיצא ברשות – such as for the testimony of the New Moon or to save someone from idolaters or from the river.
+כבר נעשה מעשה – and you do not need to go.
+יש לו אלפים אמה לכל רוח – from the place where it had been told to him.
+כאילו לא יצא – this is how it should be said: If he had those two thousand cubits that were given to him in all directions from the place that he was told to him, they enter into the two-thousand [cubits] of the [Sabbath] limits of his house, it is considered as if he had not left from his [Sabbath] limits and he walks until his house and he is like at the beginning.
+שכל היוצאין להציל חוזרין למקומן – this is how it should be said – for we have found another leniency for all who go out to save [someone] from idolaters or from debris because they went out with permission, they are allowed to return with their weapons to the places and they would not need to place down their weapons – this is also how they were lenient for one who went out with permission to be as if he had not gone out.
+
+Mishnah 4
+
+מי שישב בדרך – [he had sat on the road] to rest and did not know that he was at the [Sabbath] limit of the city and it became dark for him there and when he stood up he saw that he was near to the city and to its [Sabbath] limit.
+לא יכנס – [he should not enter] into the city to be like the people of the city, but rather from the place where it had become dark for him, he should measure two thousand cubits and on the place where they were able, he should go and no further.
+ר"י אומר יכנס – [he should enter] and walk through the city and outside of it two thousand cubits like the people of the city, and the Halakha is according to Rabbi Yehudah.
+בלא מתכוין – for he did not know that it had become dark for him when he was in the [Sabbath] limit of the city and he did not intend to make his Shabbat in the city but rather in his place.
+
+Mishnah 5
+
+יש לו אלפים אמה לכל רוח – for Rabbi Yohanan ben Nuri holds that ownerless things which lack the knowledge of its owners acquire their appointed place of Sabbath movements in their place and they have two thousand cubits in every direction and a person who sleeps who has no knowledge at the time when he acquires his appointed place of Sabbath movements, his law is like ownerless things and he has two thousand cubits in all directions, but the Rabbis hold that ownerless objects do not acquire their appointed place of Sabbath movements in their place but he who acquires title to them brings them to the place where he is able to go. Similarly, a person sleeping does not acquire his appointed place of Sabbath movement and he has nothing other than four cubits [of movement] alone. But the Halakha is according to Rabbi Yohanan ben Nuri for the person who is sleeping acquires his appointed place of Sabbath movements in his place and he has two thousand cubits in all directions but regarding ownerless property, the Halakha is according to the Sages for they are like the feet of all people and they do not acquire their appointed place of Sabbath movements in their place but the person who acquires them walks them to a place where he is able to go.
+וחכמים אומרים אין לו אלא ד' אמות – since at the time that he sanctified the [Sabbath] day, he did not acquire his appointed place of Sabbath movements and he only has four cubits that the Torah provided him, as it is written (Exodus 16:29): “Let everyone remain where he is,” and the height of each average individual is three cubits and one [additional] cubit to stretch his hands and his feet.
+ר' אליעזר אומר והוא באמצען – The Sages hold that we give him four cubits in each direction but Rabbi Eliezer states we give him four cubits which is two cubits to each side of him.
+לאיזה רוח שירצה – he takes four cubits and after ascertaining one side, he cannot go back and ascertain another side.
+
+Mishnah 6
+
+היו שנים – [two people] standing six cubits apart from each other where two cubits of each one of them is enclosed with that of his fellow, they may bring and consume [food] within the two cubits as long as this one does not stretch his hand into the two outer [cubits of the other] (and the same applies in the other direction) for he has nothing in them and he takes out to there his bread and/or his belongings.
+והאמצעי מובלע ביניהם – two cubits within this one’s and two cubits within that one’s, he is permitted into each of them. He can turn this way and use with this one, and/or turn that way and use the other.
+לג' חצרות – and they are all adjacent to each other.
+פתוחות לרשות הרבים – for each one is a domain unto itself and they don’t have the benefit of crossing each to the other, but they ae not forbidden to each other.
+ערבו שתיהן עם האמצעית היא מותרת עמהן וכו' – But, the Rabbis differ from this opinion of Rabbi Shimon and state that they are all forbidden to each other now, but Rabbi Shimon would say to them: But isn’t this the case that there were three, and the middle person’s overlapped in the meantime but you admit that he is permitted with them and they (i.e., the other two) are permitted with him which is similar to three courtyards but why are you disputing with me regarding the three courtyards, but the Rabbis say to him: there, in the case of the three courtyards, because they are large, the two outer ones are prohibited to each other, let them come and remove from this one (i.e., the middle one) to theirs (i.e., the one’s that are external). But the [owner of the] middle [courtyard] did not pay attention and he did not remind them for they said, lest it is one of those who lodge in the middle [courtyard] who is permitted both in this one and from that one he removes something; but here, with three people, if one comes from one of the two outer [courtyards] to remove into two cubits of the other’s outer area, the middle one will give heed to it and remind him, but the Halakha is according to Rabbi Shimon regarding the three courtyards where the [residents of] the two outer ones are prohibited to each other [to carry from one to the other].
+
+Mishnah 7
+
+והיה מכיר אילן או גדר – that he is able to arrive there prior to it getting dark, but that he is tired and wants to rest in his place.
+לא אמר כלום – since he did not specify which four cubits he chose for himself from under the tree it is not a Sabbath resting place, and he has nothing other than the four cubits where he is, for he did not acquire a Sabbath resting place in his location since he uprooted his mind from making a Sabbath resting place here and also under the tree, he did not acquire a Sabbath resting place but these words apply when there are eight cubits or more underneath the tree for it would be possible to state that he chose this side or that he chose that side and there wouldn’t be a conclusion, but seven cubits, by force, part of his home would be recognized with the middle cubit, for it is impossible that he did not specify/verify, for if it was the middle of the tree, he specified four cubits, they are part of that, or if it were from one side or the other side, it is part of them, therefore, he acquired there [a Sabbath resting place].
+אמר שביתתי בעיקרו – for since he concluded his place of that Sabbath resting place, he acquires for himself two thousand [cubits] to the side of his feet and two thousand [cubits] to the side of his house.
+
+Mishnah 8
+
+ואם אינו מכיר – a tree or a fence.
+או אינו בקי בהלכה – but he doesn’t know that it will benefit him when he says, that my Sabbath resting place is in a certain place, but he said “my Sabbath resting place is in its place,” he has acquired his place.
+עגולות – that regarding the Cities of Refuge, when we appoint them, we derive two thousand cubits of the Sabbath limit, as it is written (Numbers 35:5): “[You shall measure off two thousand cubits outside the town on the east side, two thousand on the south side, two thousand on the west side, and two thousand on the north side, with the town in the center.] That shall be the pasture for their towns.” To this one you give corners (see Talmud Eruvin 51a) which are corner-pieces, but you don’t give corner-pieces to those who set up Sabbath resting places, but the Rabbis who required square expound upon this to include like this (i.e., square) it will be for all Sabbath resting places, and the Halakha is according to the Sages.
+כטבלא מרובעת – Maimonides wrote that because it is impossible to make an exactly defined quadrangular, the Mishnah purposely taught "כטבלא מרובעת"/a square board, that is to say, as people are accustomed to make something square, even though it is not an exactly defined quadrangular.
+נשכר את הזויות – four corners in its diameter of the quadrangular which is greater than the circle that is within it.
+
+Mishnah 9
+
+זה שאמרו – such as the case of one who is on the road and he doesn’t have bread with him, and now he is poor, the Sages permitted him to make an Eruv with his feet for Rabbi Meir holds that the essence of the Eruv is with bread and it is a leniency for they were lenient regarding the poor or someone who is coming on the road and he doesn’t have any bread to make an Eruv with his feet. But Rabbi Yehuda holds that the essence of the Eruv is with the foot and it is a leniency, for they made a leniency for the rich who is not able to walk on his feet that he may send his Eruv through an agent and the Halakha is according to Rabbi Yehuda. But both Rabbi Meir and Rabbi Yehuda are similar in that if a person says that his Sabbath resting place is in a certain place, he does not acquire a Sabbath resting place in the place that he said, other than if he is poor or comes on the road and doesn’t have any bread with him, but if he is rich, he must send bread in the place of his Sabbath rest, and he who says: “My Sabbath resting place is in this particular place” does not acquire there a Sabbath resting place other than if there is time left during the day where he can run and arrive there prior to the onset of darkness, and if he lacks that much time left during the day, at the hour that he states: “My Sabbath resting place is in a certain place,” he did not acquire a Sabbath resting place there.
+
+Mishnah 10
+
+מי שיצא –[a person who left] from his city that the people of city sent him to bring to them an Eruv [with a piece of bread] in order that they would be able to walk on the morrow to a city that is making an Eruv for it that is near to them two Sabbath limits and one can walk from one to the other through [the use of] an Eruv.
+והחזירו חברו – for he said to him, it is a period of heat, or a period of cold.
+הוא מותר לילך – on the next day to the same other city for since he took possession of the path in order to purchase a Sabbath resting place at the end of two-thousand cubits away from the city, he is like a poor person who states that “my Sabbath resting place is in a certain place,” and he has acquired there his resting place.
+וכל בני עירו אסורין – for they did not take possession of the path and they have nothing other than two-thousand cubits in every direction from their city.
+רמ"א וכו'- Rabbi Meir doubts whether he is poor since he left from his house and took possession of the path or perhaps because he was able to make an Eruv with bread or he didn’t make an Eruv, he is not a poor man; therefore he is an ass driver [or] a camel driver, who does not have two-thousand cubits from his city in every direction lest his Sabbath resting place is in the place where he was walking to bring there the Eruv at the end of the two-thousand [cubits] from his city and at the end of the two-thousand [cubits] from his city, he also did not acquire two-thousand [cubits] towards the side of another city – lest he did not acquire a Sabbath resting place other than in his own home, but the Halakha is according to Rabbi Yehuda.
+
+Mishnah 11
+
+אפילו אמה אחת לא יכנס – and he doesn’t have anything other than four cubits from here and four cubits from there, and even though his four cubits is enclosed within the [Sabbath] limits of the city, we do not say that since he arrived, he arrived, for he holds that the enclosure of Sabbath limits isn’t anything.
+שתים יכנס – Rabbi Eliezer, according to his reasoning who said, that he is in their middle, for at the end of the two-thousand [cubits], he has four cubits – two from this side within the [Sabbath] limit and two from that side at the end of the [Sabbath] limit; therefore, if he would stand in the second cubit, he could enter for the enclosure/absorption of [Sabbath] limits matters, but the Halakha is not according to Rabbi Eliezer.
+מי שהחשיך – that he was coming from the path and it became dark for him outside the [Sabbath] limits.
+לא יכנס – because he did not acquire a Sabbath resting place in his place because he did not reveal his intention that he wanted to acquire a Sabbath resting place in his place. But in the city, he did not acquire a Sabbath resting place because between him and the city there is more than two-thousand cubits, therefore, he has nothing other than four cubits according to the law of “he who went outside the Sabbath limits.”
+עד ט"ו אמה – not exactly, for the same law applies a little bit less or a little bit more. But there are those who interpret fifteen [cubits] exactly, and I don’t know how to reconcile this well.
+המשוחות – those who measure the [Sabbath] limits (i.e., the surveyors) for the cities and make a sign at the end of the [Sabbath] limit, they do not measure to make the sign of two-thousand exactly but mark within the limits in order to allow for mistakes (see Talmud Eruvin 52b) who do not recognize the sign and sometimes they go out further than it, and they are not paying attention to it; because of this, it is was customary always to contract within the two-thousand, so that it would be that these fifteen cubits are within the [Sabbath] limits and since this individual was the victim of an accident, we permit him to enter and we are not stringent with him, for just as we are stringent with someone who left outside of the [Sabbath] limits and there, he had to be careful to pay attention that he should not leave, but the Halakha is not according to Rabbi Shimon.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כיצד מעברין (how do they extend the city limits -for defining the Sabbath limit) – the language of a pregnant woman whose belly protrudes. And this is what he said, how does she have the extension of the city limits? If one house enters, and another house leaves, etc. And when he comes to put up a marker as a sign of the boundary of the city and he comes to measure two-thousand [cubits] outside it. But if hits wall was not part of it but rather the near-by houses and they were connected, and there is a house that enters into the city more than its neighbor, and its entrance appears defective, and there is house that protrudes and goes out side more than its neighbor.
+או פגום נכנס פגום יוצא – there are towers protrude in the wall, sometimes they protrude inwards and sometimes outwards.
+או שהיו שם – at one of the corners of the city.
+גדודיות גבוהות (ruins/debris – ten handbreadths high) – broken parts of the wall of the destroyed homes, and there are within seventy cubits and remnants of the city.
+או נפשות (structure next to or over a tomb) – a building that they make on the grave, and it has within them a dwelling house.
+מוציאין את המדה כנגדן – if these protrusions are near the northeastern corner, we see as if there is another protrusion corresponding to it on the southwestern corner, and a chord is stretched from one to the other and measures from the chord and outward, in order that the [Sabbath] limit is equivalent to the two corners, and it won’t be long here and short there.
+ועושין אותן – the [Sabbath] limits square, so that there should be two-thousand [cubits] to the sides like there is in the middle. But not round, so that there will be two-thousand [cubits] in the middle, and on the sides, they are reduced in the manner of something round.
+
+Mishnah 2
+
+נותנים קרפף לעיר (for measuring the Sabbath limits, we allow an area of seventy-square cubits outside the town added to the town – for the purpose of the Sabbath limits) – all who come to measure the [Sabbath] limits leaves to the city/town the air-space of seventy cubits and left-overs, which are seventy cubits and two-thirds of a cubit, and from there, he begins to measure two-thousand cubits, as it states (Numbers 35:4): “[The town pasture that you are to assign to the Levites] shall extend a thousand cubits outside the town wall all around,” the Torah stated that one should give outside [the wall] and afterwards measure, meaning to say, give it an area of seventy-square cubits and remnants outside the town added to the town and afterwards measure from there and beyond/further.
+לא אמרו קרפף אלא בין שתי עיירות – two towns that are adjacent/near each other, they given seventy cubits and left-overs to each one in order to attach/combine them through these enclosures to become like one city, and a person who comes to walk from one of them [through] its neighbor measures for himself two-thousand cubits from outside its neighbor, because since both of them are like one town/city through these enclosures that connect between them. And the Halakha is according to the Sages, for we don’t place an enclosure for one town/city, but rather only between two towns/cities.
+
+Mishnah 3
+
+וכן שלשה כפרים משולשים – on actually a triangle, but the third stands from afar corresponding to between the outer ones (i.e., towns) , and everything, for whereas, the middle [town] enters between them and there isn’t anything between this one and that one other than one-hundred and forty one and one-third cubits , which are seventy cubits and two-thirds [of a cubit] to this one, and seventy and two-thirds [of a cubit] to that one, and similarly, to the side of the other outer city/town. There is nothing between the middle one (i.e., town/city) and it other than one-hundred and forty-one cubits and one-third [of a cubit], all three of them (i.e., the towns/cities) are thought of as one [city/town]. But the person who leaves from one of them to to go through its neighbor counts from the wall of its outer neighbor. And how much should there be between the middle [city/town] to the outer [city/town]? Two-thousand cubits, for since the middle [town/city] is capable of going to the outer one and outer one to the middle one without an Eruv, we state that we see it as if the middle one is placed between them. But if it is further than two-thousand [cubits], we don’t say that we see it.
+
+Mishnah 4
+
+אין מודדין – two-thousand cubits of the Sabbath limit other than with a flax rope that is fifty cubits long.
+לא פחות – that if the rope is short, it is greatly stretched and lengthens [one must say, the measurement].
+ולא יותר – when it is too long, it becomes heavy, he doubles it at its middle and shortens it.
+אלא כנגד לבו (at level with his heart) – The Sages established for him a place to put the head of the rope, every person level with his heart, for if this person would place it corresponding to his neck and the other corresponding to his feet, the rope would shorten and the [Sabbath] limits would grow shorter.
+
+מבליעו (takes account only of the horizontal span/includes it) – if it is not fifty cubit wide from border to border from above, even though there is in its sloping going more than one-thousand, we don’t say that he should raise the measurement of his slope to the measurement of the [Sabbath] limit, but rather, this should stand on the border from here, and that should stand on its border from there and absorb (i.e., include) it from the slope with one rope.
+וחוזר למדתו – for since it teaches, “continues his measuring” – implying that if its width that corresponded to the town/city was more than fifty [cubits] and he was not able to absorb it/include it there with the rope, and with one of its heads that does not correspond to the town/city, he can absorb it/include it there, and measure and go there from the border and beyond until it corresponds to the place where the the width of the valley ends sin it corresponding to he city/town, and he returns to his measurement corresponding to the town/city and completes the measurement of its [Sabbath] limits.
+הגיע להר מבליעו – and this is so that the mountain/hill will not be standing upright a great deal, but rather slanting, for in the walking of five cubits from it, he will not raise it (i.e., the rope) other than ten handbreadths, if it is standing straight up until with at least of the distance of five cubits it is standing upright ten handbreadths, he doesn’t include it/absorb it, but rather, estimates it alone and goes on.
+והוא שלא יצא חוץ לתחום – when he measurer goes to include the hill/mountain or the valley, he should not leave outside of the [Sabbath] limit to a a place where the tops of the valley are short – that he is able to absorb them there in order that he can return afterwards to his measurement corresponding to the town/city, as a decree, because a person who sees it measures it and goes there would say that the measurement of the [Sabbath] limit of the sides of the city/town come up to here.
+בזו אמר רבי דוסתאי – with this, to exclude the city of refuge and the heifer whose neck is broken that is nearest to the space/cavity that they don’t estimate the level distance between two places separated by mountains (see Talmud Eruvin 58a-b – because they are from the Written Torah).
+מקדרין – they perforate, they see as if they perforate them and measure the path of the perforation, to exclude the measurement of its sloping, as we stated in the Gemara (Tractate Eruvin 58b) that they measure it with a rope of four cubits and the bottom they place the rope corresponding to his heart and at the top corresponding to his feet, and similarly they measure it all four cubits by four cubits and they deduct the slope of all four cubits by half the height of a person. And the Halakha is according to Rabbi Dostai.
+
+Mishnah 5
+
+אין מודדין אלא מן המומחה – a person who is a specialist in measuring, and the Gaon explained that the word מומחה is the language from (Numbers 34:11): “and abut on the eastern [slopes] of the Sea of Chinnereth/Kinneret,” meaning to say that they intent to measure the bottom ab initio from the place that is level and straight, in order that they would not need to perforate.
+ריבה למקום אחד ומיעט למקום אחר – that they found signs of this [Sabbath] limit long and protruding corresponding to the signs of the [Sabbath] limit in the corner that is opposite it.
+שומעין למקום שריבה – and we remove the shorter measurement, that is corresponding it, because it did not initially stretch the rope all the way. And it is taught in the Tosefta [Eruvin 4:`6 – in the Lieberman edition – but it is in chapter 6 according to the Erfurt manuscript] that he must stretch it with all of his strength [and measure].
+ריבה לאחד ומיעט לאחר – this is what he said: if there was a greater distance for one [expert] and a lesser distance for the other [expert], for the two people who measured were experts – this one had a greater distance and the other a lesser distance.
+
+Mishnah 6
+
+עיר של יחיד – as, for example that one person acquired it all and he rents out all of its houses to the people that are living there, and afterwards, it becomes the property of many.
+מערבין את כולה – in the manner that they create a symbolic community of residence (i.e., an Eruv) when it belonged to a single individual that didn’t require a remnant.
+אין מערבין את כולה – for it is forbidden to make an Eruv for a city/town belonging to many if he doesn’t leave known houses without an Eruv, for this remnant is a recognition that the reason is because of an Eruv, so that it would not forget the laws of the public domain. And this is the case, since it [belonged] to the group, and required a remnant even though that now it would be judged as that of an individual as at first.
+אלא אם כן עשה חוצה לה – a remnant that was not made into a symbolic community of residence with the rest of the city/town, but it something remarkable that comes to teach us that even a remnant of something outside it has an effect on the rest of the city/town.
+כעיר חדשה שביהודה – there was a city in Judah and its name was Hadasha, and there not there other than two temporary residents/inhabitants , and this is the smallest city/town that is in all of land of Judea and it was the remnant to a larger city that is adjacent to it, and this is measurement of the remnant that one needs to leave over in a city/own that they did not make into a symbolic community of residence (i.e., Eruv) with the others because of recognition.
+רבי שמעון אומר שלש חצירות כו' – and the Halakhic decision is that even one house in one courtyard is a remnant. But a city that doesn’t have other than only one opening even if was of many [people], there is no need for remnant.
+
+Mishnah 7
+
+מי שהיה במזרח – in the field, and he sanctified for himself the [Sabbath] day and he was far from his Eruv more than two-thousand [cubits], for his Eruv is not an Eruv, since he is not able to walk and to carry, it would be for him a Sabbath camp in his house when his Eruv is not an Eruv.
+
+בעיבורה של עיר (within the outskirts of the city) – in one of the houses that stands within seventy cubits and left-overs.
+לא עשה ולא כלום – for without an Eruv also, he has from the city/town two-thousand cubits in every direction, and the entire city/town with its outskirts are considered to him as four cubits.
+נתנו חוץ לתחום – outside of the outskirts of the city/town. And this is explained in the Gemara (Tractate Eruvin 60b).
+מה שנשכר –[what he gains] in this direction, he loses in the direction that is opposite it. For he counts from the Eruv two-thousand [cubits] in every direction if it and if he placed [something] at the end of one-thousand [cubits] to the east, it is found that the two-thousand [cubits] of the east end at the conclusion of three-thousand [cubits] of the city and he has gained one-thousand, but the two-thousand [cubits] of the west end at the end of one-thousand [cubits] of the west of the city, and he lost one-thousand [cubits]. And this comes to tell us that the city does not count in the total of the two-thousand [cubits] of the west but rather all of it is like four cubits. And these words [apply] when the two-thousand [cubits] do not end from the Eruv to the side of the city/town, but rather, at the end of the city/town or outside of it, but if they end in the middle or the city or at whatever place within it, he cannot walk within the city/town other than up to the point where the two-thousand cubits of the Eruv end, and not further, as it is taught nearby (in the next Mishnah).
+
+Mishnah 8
+
+אנשי איש גדולה – that they (i.e., the residents of a large town) had a small town within the two-thousand [cubits] and they depart from their city and count and walk the path of the small [city/town] that is adjacent/nearby, they walk through all of the small town/city that is adjacent to them like four cubits and complete their measurement outside of it.
+ואין אנשי עיר קטנה מהלכין את הגדולה – [the large town/city] in its entirety like four cubits, because the measurement of the [Sabbath] limits ended in the middle of the large city/town, therefore, the large city/town is not considered for them like four cubits and they don’t go there, but rather only until the end of their [Sabbath] limits.
+כיצד מי שהיה מעיר גדולה – Our Mishnah is deficient and should be read as follows: The people of a large town/city walk through the entire small town/city but the people of a small town/city do not walk through all of the large city/town; in what case are these words said? When he measures two-thousand cubits. But, a person who places his Eruv within the city/town, whether the people of a large town/city placed it in a small town/city or whether the people of a small town/city placed it in a small town/city, they walk all the city/town that the Eruv is placed in it like four cubits. How so? He who was from a large city/town and placed his Eruv in a small town/city etc.
+ור' עקיבא – disputes on the first Tanna/teacher and holds that the Eruv does not make the city/town in which it is placed like four cubits, and we don’t count two-thousand cubits other than from the place of the Eruv. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 9
+
+אימתי בזמן שאין בה דיורים – that their partitions were torn down and are not fit for inhabitants, for if it were fit for residents, even though there are none in it now, inhabitants are not considered everything like four cubits, and even if it is large like Antioch.
+נמצא קל תוכה מעל גבה – for whereas the [Eruv] on top of the cave , if he placed there his Eruv, he does not have anything other than two-thousand cubits from the place of his Eruv, for on top of it is not fit for inhabitants, but inside , he walks throughout and outside of it two-thousand cubits.
+ולמודד שאמרו – even though that the Sages dispute on Rabbi Akiva when placing his Eruv in the city/town to state that the entire city is to him like four cubits, they admit that someone who comes from the place of his Sabbath camp and his measurement of two-thousand cubits ended, even in a cave where there are inhabitants, that he doesn’t enter further from his measurement at all.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+הדר. מי שאינו מודה בערוב – a Cuthean or a Sadducee.
+הרי זה אוסר עליו – to carry from his house to the courtyard until he would rent permission from him that he has in his courtyard.
+לעולם אינו אוסר עד שיהיו שני ישראלים – whether the first Tanna/teacher [of our Mishnah], whether Rabbi Eliezer ben Yaakov – the residence of an idolater is not called a residence, and by law, it should not prohibit, but the Rabbis decreed this in order that a Jew should not live with an idolater and that he should not learn from his actions. The first Tanna/teacher [of our Mishnah] holds that even though the idolater is suspected of being a murderer and it is prohibited for a Jew to be alone with him, sometimes it happens that a Jew resides with an idolater and the Rabbis state that an Eruv has no effect in the place of an idolater and the nullification of one’s domain has no effect in in the place of an idolater until he leases, for the idolater will not lease because he is suspected of witchcraft and because of this, a Jew will not come to dwell with an idolater and will not learn from his actions. But Rabbi Eliezer ben Yaakov holds that since the idolater is suspected of being a murderer, there are two [things] that are found present in residing that the Rabbis decreed concerning them: One – that it is not frequent a resident is forbidden to be alone with him, the Rabbis did not make a decree. And the Halakha is according to Rabbi Eliezer ben Yaakov and we rent from the idolater, even for less than a penny/Perutah, and even on Shabbat and even though the idolater does not resign his possession until a Jew will rent from him, he can resign his possession and even on Shabbat, for he would say to his fellow, that since my domain was not included in the Eruv, my possession is resigned to you (for Sabbath purposes – see Talmud Eruvin 69b), and he would be prohibited from carrying in the courtyard while his fellow (i.e., the idolater) is permitted, and if they wish after his fellow had completed carrying what he needed for himself, his fellow could go back and annul his possession and he would be permitted while his fellow would be prohibited.
+
+Mishnah 2
+
+מעשה בצדוקי – the Mishnah is deficient and it should be read as follows: A Sadducee is like an idolater. Rabban Gamaliel states that is he not like an idolater. “And it once happened with one Sadducee, etc. And Father said to us: Hurry up and fulfill all of your requirements before it (i.e., the eve of the Sabbath) departs and places restrictions upon you”; we learn from this that he is like a Jew/Israelite and is able to resign his possession and because he can resign his possession and go back and take it out, whether inadvertently or on purpose, he restricts us, as is mentioned further on. Because of this, Rabban Gamaliel states: “Hurry and perform your requirements before he removes his utensils to the courtyard and goes back and takes hold of his possessions that he cancelled and places restrictions upon you, but if he (i.e., the Sadducee) is like an idolater and an idolater is not able to resign his possessions until he rents it out, how is he able to prohibit you after he has rented it out and taken money?
+ור"י אומר – Rabban Gamaliel did not say this, for Rabban Gamaliel holds that a Sadducee is always like an idolater. And this incident is not a proof for this is how Rabban Gamaliel spoke to them: “Hurry up and fulfill all of your requirements on the Eve of Shabbat before it gets dark, and not until he doesn’t remove his utensils as you have stated, but until the day hasn’t yet departed and it places restrictions upon you. And the legal decision is that any Jew who violates the Sabbath in public is like an idolater, and we don’t prepare an Eruv with him and he doesn’t resign possession (i.e., a legal fiction by which the carrying of objects on the Sabbath from one’s own place to one common to several persons, may be permitted) but we rent from him in the same manner that we rent from the idolater, and the person who observes the Sabbath in public, even though he might violate it in private and does not recognize the designation/concept of Eruv such as the Sadducees at this time, who observe the Sabbath but do not recognize the designation/concept of Eruv, we do not make an Eruv with him but he can resign possession and one doesn’t need to rent from him and he isn’t necessarily an idolater.
+
+Mishnah 3
+
+ביתו אסור להכניס ולהוציא – from his house to the courtyard whether he or the people of the courtyard. And like the case where he resigned possession of his courtyard (i.e., a legal fiction by which the carrying of objects on the Sabbath from one’s own place to one common to several persons, may be permitted), meaning to say the part that he shares with them in the courtyard, but he did not resign possession of his house for this Tanna/teacher holds what he resigns is resigned and what he did not resign, he did not resign, therefore, his house is his domain and the courtyard is their domain.
+ושלהם – their homes it is permitted to remove from them to the courtyard, whether he or them for their homes and the courtyard are one domain and even though he did not make an Eruv, he is a guest regarding them for a guest can carry in the domain of his hospitality lodging.
+נתנו לו – they [gave him] the domain of their courtyard, he is permitted to remove [something] from his house to the courtyard, for everything is like his domain, but they are prohibited even to carry from his house to the courtyard for they are not guests relating to him, for one in connection with many is considered a guest, but the many in connection with the individual are not considered guests.
+היו שנים – [two] who did not make an Eruv and the rest of the members of the courtyard resigned possession to them, both of them are forbidden to each other because the courtyard belongs to both of them but the homes are specific – each home to its specific owner and one cannot take out from a domain that is specifically his to that domain which is (both) his and that of his fellow. But even though one of them retracted and resigned possession to his neighbor, it is of no effect, since at the time that the members of the courtyard resigned their possession to these two [individuals] who had not made an Eruv, they prohibit each other, it is found that the first resigning had no effect, and when he resigned possession once again, he was not able to acquire his own possession. Therefore, the members of a courtyard, someone of whom had made an Eruv and some of whom had not made an Eruv, those who had not made an Eruv had resigned their possession to those who had made an Eruv but those who had made an Eruv did not resign their possession to those who had not made an Eruv and they restrict each other, as it was stated, that a person who resigned his possession to the members of the courtyard must explicitly resign their ownership to each one individually.
+
+Mishnah 4
+
+ב"ש אומרים מבעוד יום – they hold that resigning possession causes the acquisition of possession and the acquisition of possession on the Sabbath is prohibited.
+וב"ה אומרים אף משתחשך – they hold that resignation does not acquire possession but it removes it from possession and removal from possession on the Sabbath is all right. But in the Baraitha (Talmud Eruvin 70b), they explained that in every place where we say, that where it is prohibited for part of the Sabbath, it is prohibited for the entire Sabbath, except for one who resigns possession.
+מי שנתן רשותו והוציא – for he came back and used the possession that he had resigned.
+אחד שוגג ואחד מזיד – because the fine for an inadvertent act is because of a wanton act, but the Halakha is not according to Rabbi Meir.
+
+Mishnah 5
+
+שהוא שותף עם שכניו – that are in the alley for the purpose of an undefined partnership and not for the sake of an Eruv.
+א"צ לערב – and it is that all of them will be partners in one utensil and specifically a combination of alleys that were [partners] in wine, as is taught in the Mishnah (Chapter 3, Mishnah 1): That they may prepare the Eruv and contribute to a partnership Eruv [with anything] (other than water or salt), but the Eruvim of courtyards, they don’t make an Eruv other than with bread, for it is an Eruv on account of dwelling and in the human dwelling the heart of a person is not drawn to anything other than to bread, and if he partnered in a combination of alleys with bread, all the more so that it is considered more and they rely upon that partnership of bread in the place of an Eruv but one does not need to make an Eruv of courtyards but if they partnered in wine or in other things, they must make an Eruv of courtyards and they don’t rely upon the partnership in order that the concept of Eruv should not be forgotten from the young children.
+ר"ש אומר – but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 6
+
+בטרקלין – a large and wide house, the seat of kings and they divided it to five [rooms] and all of them has an doorway from the reception room to the courtyard and they need to make an Eruv with the other members of the courtyard.
+בית שמאי אומרים – their domains are divided and each group/party needs to place bread for the Eruv of the courtyard.
+ב"ה אומרים – this partition does not [provide] the division of domains. But at the time when they divided the reception room into large partitions that reach the ceiling, no one disagrees that this is a division of domains because they are living in rooms or in attics But they do disagree when divided into low partitions that do not reach the ceiling, as the School of Shammai holds that a partition such as this divides the domain and the School of Hillel holds that there is no division of domains.
+
+Mishnah 7
+
+האחין השותפין – this is what he said: the brothers who ate at the table of their father and the partners who eat at one table. But eating at the table of their father is not exact, but rather, they take their food from the house of their father and each one of them eats in his own home. And similarly, the partners perform their labor with one house owner in a partnership and take their food from his house and take it to eat it in their own homes.
+וישנים בבתיהם – and they and their father [and others] live in one courtyard.
+צריכין ערוב לכל אחד ואחד – if they want to make an Eruv with the people of their courtyard.
+מבטל את רשותו – he must resign his possession.
+אימתי בזמן שמוליכין את ערובן – to place in the one of the homes of he other members of the courtyard for since they were in need of an Eruv and the rest of the tenants were forbidden, they also are forbidden, and all of them must place bread in the Eruv, since their tenants are divided up in sleeping courters, and also there is no actual food on the table of their father, but rather each person takes his provisions and eats in his [own] house.
+אבל אם היה ערוב – all of the courtyard goes to the house of the father in order that they will not be in need for the Eruv, for the house where they place the Eruv, there is no need to place bread.
+או שאין עמהן דיורין – other [tenants] who need them for an Eruv, there is no need for an Eruv since they are considered as individuals.
+
+Mishnah 8
+
+פתוחות זו לזו ופתוחות למבוי – In the Gemara (Talmud Eruvin 73b-74a), it is proven that it is not taught in our Mishnah that [the five courtyards] are open one to another, because we hold that an alley is not permitted with a stake or a crossbeam until all the homes and the courtyards are open into it, meaning to say, two houses open to all of the courtyard and two courtyards open into the alley, and these, since all of them are open to each other and combined together through their openings, they are considered as one and it (i.e., the Mishnah) doesn’t teach other than five courtyards opened to an alley.
+ערבו החצרות – each one for itself.
+מותרים בחצרות – all the members of the courtyard are permitted to themselves but are prohibited in the valley for they don’t rely on the Eruv in a joint area.
+
+ואם נשתתפו – [if they partnered] also in the alley after they made an Eruv in the courtyards, they are permitted both here and there.
+ושכח אחד מבני חצר ולא עירב – in his courtyard to permit his courtyard, but in the joint partnership, he had a part.
+מותרין כאן וכאן – What is the reason that they don’t rely upon the partnership in the place of the Eruv? In order that they don’t forget the designation of Eruv from their childhoods and here, where most of the members of the courtyard made an Eruv, but that one of them forgot and did not make an Eruv (by placing some bread in the common ground) the designation of Eruv is not forgotten.
+שהמבוי לחצרות כחצר לבתים – just as it is forbidden to remove [things] from the homes to courtyard without an Eruv, so too it is prohibited to remove [things] from the courtyard to the alley without partnership. But one should not say that they are not similar, for the house and the courtyard are the private domain and the other is the public domain, butt the courtyard and the alley are both domains of the many.
+
+Mishnah 9
+
+זו לפנים מזו – the inner [courtyard] is open to the outer [courtyard] and the outer to the public domain and there is crossing/treading of the [members of] the inner courtyard to on the outer [courtyard] to go out to the public domain.
+עירבה פנימית – [made an Eruv in the inner courtyard] on its own to carry in its courtyard
+שתיהן אסורות – for it would be that the inner [courtyard] on its own, a foot that is prohibited in its place, for behold it didn’t make an Eruv for itself and restricts in the walking by foot on to the external [courtyard].
+זו מותרת לעצמה וכו' – for the foot that permits in its place does not restrict.
+ר"ע אוסר – for he holds that the even the foot that is permitted restricts when he did not make an Eruv there.
+וחכמים אומרים – for they hold that even a foot that is prohibited in its place such as the case where the inner [courtyard] did not make an Eruv for itself, it does not restrict on the outer [courtyard] but the Halakha is according to the first Tanna/teacher.
+
+Mishnah 10
+
+שכח אחד מן הפנימית כו' – it was the inside [courtyard] the foot is prohibited [from carrying] and restricts.
+נתנו ערובן במקום אחד – both of them made Eruvin one with the other and placed the Eruv in the outer [courtyard] and called it one place because both of the courtyards use it as one and even one from the outer courtyard forgot and did not make an Eruv, both of them are forbidden [to carry in] for even the inner [courtyard] is also forbidden to carry in its courtyard for it cannot be removed from the outer [courtyard] to use it for itself for it lacks an Eruv over it for that same Eruv that permits [carrying] in the courtyard, they carried it to the outer [courtyard] but placed the Eruv in the inner [courtyard], the outer courtyard prohibits through the forgetfulness of the [people of the] inner [courtyard, but the inner [courtyard] but the inner [courtyard] does not prohibit through the forgetfulness of the [people of the] outer [courtyard] for they use one entrance.
+ואם היו של יחידים – for the [people of] the inner [courtyard are not other than one, and the outer [courtyard] is only one, there is no need to make an Eruv each with the other because of foot traffic, for since it is of an individual in the inner [courtyard], it would be the foot that permits and does not restrict, and the anonymous Mishnah is according to the first Tanna/teacher of above that holds that the foot which permits does not restrict.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+חלון. בתוך י' – that it is a part of it and even a minimum amount within ten [handbreadths] nearest the ground.
+מערבין שנים – two Eruvin, these to themselves and those to themselves and they are prohibited one with the other. .
+ואם רצו מערבין א' – one Eruv that they will their Eruv in the other one and make their Eruv with them and it will be one/united [for both].
+פחות מד' – it is not an opening/door and it is not appropriate to pass from this one to that one, and above ten [handbreadths] it is not satisfactory; therefore, we don’t make one Eruv, and specifically in a courtyard that is not its source, but in the original house, even if it is above ten [handbreadths] we make one Eruv in the manner to place benches and chests around the house and it is usage is satisfactory.
+
+Mishnah 2
+
+כותל שבין שתי חצירות – this that it (i.e., the Tanna of the Mishnah) took [the words] "רחב ד'"/”that it was wide four handbreadths” – is not because it needs to be four handbreadths width to be a closing/closure, for a partition with a width of any amount is a closure/closing. But rather, because it was necessary to teach the closing [segment], “if there were [at its top] produce, these can ascend from here, and eat [them] as long as they don’t bring it down below, which is considered a domain of its own, and for this law, it was necessary that it would be wide four [handbreadths], for less than four [handbreadths] is an exempt domain (i.e., an area of less than four handbreadths by four handbreadths or a height differential of at least three handbreadths – as one may carry objects to or from this exempt domain, but one may not transfer objects through it from of those domains to another), ad both of them (the people on the two sides) can lower it downwards.
+ובלבד שלא יורידו למטה – to the inhabitants in the houses, but in the courtyard, it is permitted.
+יותר מכאן – this is a breach, and all of it would be like one courtyard. But if he made an Eruv each one for itself, it would be as if they divide their Eruv and prohibit those [on one side from carrying to] those [on the other side].
+
+Mishnah 3
+
+חריץ – it is long and interrupts on the surface of the entire courtyard.
+ורחב ד' – for less than this, it is easy to walk from border to border/rim to rim.
+ואפילו מלא תבן וקש – it is not a closure, for it does not abolish/suspend for him [going] to there for he will ultimately take it [to bring to his animals].
+
+Mishnah 4
+
+נתן עליו נסר – from one rim/border [of the trench] to the other, like a kind of bridge, which is like an opening.
+שתי גזוזטראות – as a kind of protruding ceiling/roofing from the private domain on the public domain, and he places a plank that is four [handbreadths] wide from one side to the other, and it is also an opening.
+פחות מכאן – that if the plank is not four [handbreadths] wide, a person will fear to pass upon it and its use won’t be pleasant [and hence requiring two Eruvin – one for each side].
+
+Mishnah 5
+
+מתבן – a heap of straw, and it interrupts on the surface of the entire width of the courtyards.
+אלו מאכילין – they place their cattle to eat from the straw, and we don’t suspect that perhaps the straw will be come less than ten [handbreadths] and that it would be one domain and they would be mutually prohibited [from eating] and would carry in the courtyard and not be aware of it, for this we do not suspect for even whether it would decrease or not, the minority is over the surface of ten cubits and more does not prohibit it, for ten cubits are an opening, and the cattle do not lessen it all that much in its eating [on one Sabbath].
+נתמעט התבן מי' טפחים – over the surface of the entire length of the courtyard or amidst the ten cubits [and more].
+מערבין אחד – if it decreased on the weekday before [the onset of] Shabbat.
+
+Mishnah 6
+
+מניח את החבית – [he sets down the jar] of his own [food, wine, etc.] if he wishes, and then needs to grant possession/entitles, for whereas it if is theirs, he doesn’t need to grant possession/entitle [to them].
+ומזכה להם ע"י בנו ובתן – he says to them: “Accept this jar and take possession of it in the name of all the members of the alleyway.” And the person who takes possession lifts up the Eruv with his hand a handbreadth from the ground, for wherever that he places it in his domain, there would be no taking of possession.
+שידן כידו – this is not taking of possession [since the minor child or the Canaanite slave or maidservant are considered as property of the parent/master].
+
+Mishnah 7
+
+נתמעט האוכל – from its measurement that is explained further in our Mishnah (i.e., in Mishnah 8).
+מוסיף ומזכה – if he comes to add from his own [food or wine], even from a different species [of food] from the first partnership/shared species, he adds and causes them to take possess and he doesn’t need to inform them (i.e., the other participants in the partnership alleyway), for since there remains a bit from the first species, it doesn’t appear like it an Eruv was made at the outset, but if he puts in from the partnership/shared species [of food], even if it was completely finished, he brings from the same species and he doesn’t need to inform them.
+נתוספו עליהם דיורים מוסיף ומזכה וצריך להודיע – and especially at the time when the courtyard has two openings for two alleyways, for when they make an Eruv with the people of this alleyway, it is forbidden to use another alleyway, therefore it is necessary to inform them, for perhaps it is not satisfactory for them to acquire in this direction and to effect a possession in the direction that is opposite it, but if it lacks an opening other than to this alleyway that they have participated/shared in from the outset, there is no need to inform, because you may obtain a privilege in behalf of a person in his absence, but you cannot act in his behalf to his disadvantage (see the conclusion of Tractate Eruvin, Chapter 7, Mishnah 11, where this phrase is used).
+
+Mishnah 8
+
+מרובין – eighteen people or more.
+מועטין – less than eighteen [people].
+מזון שתי סעודות – which are eighteen dried figs.
+להוצאת שבת – the quantity of removal on Shabbat. For the person who removes food on Shabbat is not liable with less than the equivalent of a dried fig (see Tractate Shabbat, Chapter 7, Mishnah 4).
+
+Mishnah 9
+
+בשירי העירוב – when it diminished from its quantity.
+ולא אמרו אלא לערב בחצרות – after they made a partnership in an alleyway, but rather, so that the law of the joining of courtyards not be forgotten by children that do not know that they made a partnership in an alleyway, therefore, we are lenient with it. But even though that the reason that they make an Eruv in the joining of courtyards after they had made a partnership in an alleyway is in order that the law of Eruv would not be forgotten from the children, nevertheless, the Halakha is not according to Rabbi Yossi, concerning what is added on [later] to the Eruv that it is not [part of the Eruv], we are lenient with it so much.
+
+Mishnah 10
+
+בכל מערבין – the joining of borders/תחומין , whereas, if were the joining of courtyards, we don’t made an Eruv other than with [a loaf of] bread. But however, that Rabbi Eliezer stated here that we make an Eruv with everything includes joining of courtyards with a half-a-loaf of bread and we don’t need a complete loaf, but Rabbi Yehoshua disputes him and states that specifically, an Eruv is a complete loaf. And the Halakha is according to Rabbi Yehoshua.
+אין מערבין בה – and the reason is because of enmity/hostility that the members of the courtyard come to a dispute to state: “I gave a full loaf, and he [only] gave one-half/part of [a loaf].”
+ככר מאיסר והוא שלם מערבין בו – they place it in the Eruv with the rest of the loaves of the members of the courtyard, as long as there will be among all of them the equivalent of a dried fig for each and every one. But Maimonides explained (see Hilkhot Eruvin, Chapter 1, Halakha 8), that a full loaf [of bread] the size of an Issar’s worth (i.e., 8 pennies), we make an Eruv with it alone for all the members of the courtyard and it does not require a [specific] quantity.
+
+Mishnah 11
+
+נותן אדם מעה לחנוני – the person who sells win, and lives with him in the alleyway.
+או לנחתום – the person who sells loaves [of bread] and lives with him in the courtyard, that he should obtain a privilege for him in the Eruv with his fellows. If the members of the alleyway come to acquire from you wine in partnership, or the members of the courtyard to acquire loaves [of bread] for the Eruv, that I will have a portion in it.
+לא זכו לו מעותיו – for money does not purchase until he “pulls,” and even that this storekeeper made an Eruv for all of the others and to effect a possession also to that one, it is not an Eruv, for behold, he did not intend to cause him possess through a gift for nothing like the rest who effect a possession in the Eruv, other than that he should acquire it through a M’ah, for behold, he does not acquire it for him, for money does not acquire and it is found that the makes an Eruv for him with his money.
+ומודים בשאר כל אדם – the houseowner whose fellow said to him: “Here is this M’ah; and effect possession for me in the Eruv, and he went and obtained the privilege for, for he acquired an Eruv. But since the houseowner does not customarily sell loaves of bread, he did not intend for this, but rather, to make him an agent and it would be made like one who said to him – “make an Eruv for me.”
+שאין מערבין לאדם – when they make an Eruv for him from on his own, but rather [it should be done] with his knowledge. Therefore, regarding the storekeeper, when he said to him, “effect possession [in the Eruv],” he did not intend other than to acquire from him, but he did not rely upon him that he should become his agent, but money does not purchase/acquire, and he didn’t rely upon him; it is found that he is enabling possession [of the Eruv] for him without his knowledge/consent.
+עירובי תחומין – it is a liability that he loses to the side of the other, and perhaps it is not pleasing to him. And the Halakha is according to Rabbi Yehuda.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כיצד. לכל מי שילך לבית האבל וכו' – that these are matters [pertaining to] a Mitzvah, and we hold that one does not make a joining of borders/עירובי תחומין other than for a Mitzvah.
+וכל מי שקבל עליו – to rely upon this Eruv, it is permitted.
+ומשחשיכה אסור – and these words [apply] when they didn’t inform him while it was still daylight [on Friday before Shabbat], but if he informed him while it was still daylight [on Friday], even if he hadn’t accepted upon himself to rely upon this Eruv for certain, other than once it became dark, it is permitted.
+
+Mishnah 2
+
+מזון שתי סעודות לכל אחד – because he acquires his Sabbath camp/place to be the center of Sabbath movements there, he needs to leave there some food that he needs for Shabbat.
+אלו ואלו מתכוונים להקל – Rabbi Meir holds that on Shabbat a person eats more because it is the basis of his cooking (which is why he preferred as his standard the food that he consumes on a weekday). But Rabbi Yehuda holds that since on Shabbat he eats three meals, he doesn’t eat a great deal at each meal, but the two meals of a weekday is more than two meals of the Sabbath [day].
+ככר בפונדיון – a loaf that is purchased for a Pundiyon (equal to 16 perutot/pennies or 2 Issar) – when they sell four S’ah of wheat to a Sela, and four S’ah are twenty-four Kabin, and the Sela is twenty-four M’ah, it is found that it is a Kab for each M’ah and the M’ah is two Pundiyon, behold that a loaf that is sold in the marketplace for a Pundiyon which is one-half of a Kab, and the storekeeper buys half for the cost of the baking and the milling, it is found that the loaf that is purchased from the storekeeper for a Pundiyon is one-quarter of a Kab which is six eggs, for the Kab is twenty-four eggs in volume, and they are the measurement of two meals of the Eruv according to Rabbi Yohanan ben Berokah. And the Halakha is according to him.
+רבי שמעון – [he] reduces the requisite measure and states that it is enough to make an Eruv with two-thirds of a loaf of the size of three loaves to the Kab. And a complete loaf [of bread] of eight eggs is one-third of a Kab. But two-thirds of it which are five eggs and more (i.e., one-third) is for two meals.
+חציה לבית המנוגע – this [section] is an anonymous Mishnah, and this is what he said: Half of a full loaf [of bread] that they estimated/measured whether according to the one (Rabbi Yohanan ben Beroka) or the other (Rabbi Shimon), is the measurement for a delay/pause in a leprous house, for a person who enters into a house where there is within it the plague of leprosy, even though becomes immediately ritually defiled, he does not require the washing of his clothes until he waits in order to eat, and this half-loaf [of bread] is in order that he can eat. But for Rabbi Yohanan ben Beroka who stated that a full loaf which is a quarter of a Kab – being the volume of six eggs, it is found that half of that is three eggs, and it this is a piece/certain quantity of bread [or half a loaf] (see Tractate Negaim, Chapter 13, Mishnah 9), that is in the entire Talmud. But for Rabbi Shimon who stated that a full loaf [of bread] is one-third of a Kab, which is eight eggs, that half is four eggs, and this is a piece of bread/half a loaf in all of the Talmud according to Rabbi Shimon. But even though that Rabbi Shimon holds that in a full loaf [of bread] are three meals, for the two-thirds that Rabbi Shimon mentions – is for two meals, these words concern an Eruv that they intended for it, to be lenient, and there is no need for two complete meals. But in all the rest of the places, Rabbi Shimon thinks that a meal is not less than one-half of a loaf of one-third of a Kab, and we require that he wait/delay [the time it takes] in order that he can eat this half-loaf which is four eggs.
+חצי חציה לפסול את הגויה – that the person who consumes impure foods equivalent to one-half of a piece of bread, his body is defiled according to the Rabbis from eating heave-offering/Terumah (if he is a Kohen). And half of a piece of bread is an egg-and-a-half [in volume] according to Rabbi Yohanan ben Beroka and two eggs [in volume] according to Rabbi Shimon.
+
+Mishnah 3
+
+מרפסת (porch/gallery) – a high place in the courtyard of the house and many openings of upper chambers are open to it and everyone descends on one ladder to the courtyard and from it into the public domain, but even though they are not forbidden, for since the gallery/porch is ten [handbreadths] high, as long as the people/members of the gallery will make an Eruv for themselves on the gallery/porch that there will be foot-traffic that is permissible in its place, and doesn’t prohibit (other than in its own place – see Tractate Eruvin, Chapter 6, Mishnayot 9-10).
+ששכחו ולא עירבו – these (i.e., the people of the courtyard) with those (i.e., the people of the gallery/porch). But, each [group] made their own Eruv (i.e., one for the people of the courtyard and another for the people of the gallery) for themselves.
+כל שגבוה י' – if there is a mound/hill or a pillar that is ten [handbreadths] high near the gallery and the gallery is not ten [handbreadths] higher than the pillar, for the usage of the of the pillar is satisfactory to those in the gallery, the domain of the gallery reigns over it and they use it and not those who are in the courtyard.
+פחות מכאן לחצר – it is stated even to the courtyard, that two domains have power there – the gallery and the courtyard, but if they did not make an Eruv one with the other, both are forbidden to use it.
+חולית הבור (the entrenchment around the well – increasing its capacity – see Tractate Eruvin 78a) – the rim of the cistern of above, if it is ten [handbreadths] taller from the courtyard, the domain of the gallery reigns over it. But this is so if the cistern will be filled until its upper rim from things that are forbidden to carry them in the Sabbath, so that now, it is impossible that it will lessen from its height, which is similar to a rock that is not missing, for behold, it is equivalent to the bottom of the gallery. But if the cistern is not full or even if is full from things that it is possible to take from them on Shabbat and to lessen it, since by lessening it, it makes it forbidden, but if he doesn’t lessen it, it is also forbidden, for if they didn’t make an Eruv of the gallery and the courtyard with each other, both are forbidden to it.
+אפי' גבוהה עשרה טפחים לחצר – even to the courtyard, like to the gallery, and both are forbidden to use if they did not make an Eruv with each other.
+
+Mishnah 4
+
+הנותן עירובו – the joining of courtyards.
+בבית השער – a place adjacent to the gate of the courtyard and they customarily place there a guard so that people from the public domain should not enter into the courtyard.
+והדר שם – [the person who lives there] in the gate house that is in the courtyard, does not prohibit upon an owner in the courtyard and he doesn’t have to place bread [there], for it is not a living space.
+והדר שם אוסר עליו (a person who lives [in a shed for straw, cattle, wood or storage] who does not share in the Eruv -does prohibit him [from carrying in the courtyard]) – if the houseowner lent out his straw shed to dwell there, he prohibits him [from carrying] – since it is open to the courtyard.
+אם יש שם תפיסת יד של בעל הבית (right of storage) – that the house owner has a place in the dwelling in this (i.e., right of storage in, for example, the shed for straw), that he places there his utensils to hide them, it doesn’t forbid him [from carrying objects in the courtyard] , and especially when there aren’t other dwellers there, but if there are other dwellers there, it forbids him; you can also deduce it as it is taught [in the Mishnah] that it does not prohibit him [if he lives in the gatehouse, portico or gallery] – upon him it does not prohibit, but not upon other dwellers it does prohibit, and even though the owner of the house made an Eruv with them. But if these utensils that the owner of the house places there are things that are taken on Shabbat, this is not the right of storage and it prohibits him (i.e., the tenant), but if he wishes, he can take them and cast them outside. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+הרי זה אוסר – that a dwelling without owners is called a dwelling.
+אינו אוסר – because it is not called a dwelling.
+ר' יוסי – [Rabbi Yossi] holds that it is not called a dwelling, however, a heathen prohibits, lest he return/come home on the Sabbath. And the Halakha is according to Rabbi Yossi.
+אצל בתו – especially his daughter, for a person acts [in such a way] that he lives with his father-in-law, but one’s son, a person does not dismiss from mind his [own] house (i.e., to go back home) to dwell with his son, for perhaps his daughter-in-law will quarrel with him and he will leave. But the Halakha is according to Rabbi Shimon.
+
+Mishnah 6
+
+בור שבין שתי חצרות – half of it (i.e., the cistern) in this one (i.e., courtyard) and half of it in that onel we don’t fill from it [on Shabbat], for this one (i.e., courtyard) fills from the domain of his neighbor and prohibits it if the courtyards did not make an Eruv between each other.
+בין מלמעלה – that there were ten handbreadths of the partition above from the water and one handbreadth sunk in the water.
+בין למטה – that there were nine handbreadths sunk within the water and one handbreadth that appeared above it.
+בין מתוך אוגנו (whether within its rim) – even though its partition does not touch the water, the general principle is a leniency that the Sages were lenient with the water that they said, “imagine that its partition continued downward” (see Tractate Eruvin 87a), as long as it would be within the rim of the cistern that it would appear like an interruption.
+מן הכותל שביניהם – that interrupts between the courtyards and interrupts oer the face of the cistern and even on it the mouth that does not enter into the rim. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+אמת המים – even in the private domain, it is a Karmelit (i.e., an intermediate domain between a private domain and a public domain, established by the Sages. The Sages extended the prohibition against carrying on Shabbat from a private domain to a public domain or carerying within the public domain to include certain areas which resemble a public domain. Any open area larger than four square handbreadths that is not a public thoroughfare is in the category of a Karmelit, i.e., fields, seas, rivers, alleyways and lanes. On Shabbat it is prohibited to caerry four cubits within a karmelit or to transfer from a private or public domain to a karmelit and vice versa).
+עשו לה מחיצה – with the rim over the face of its width which is recognized that it was made for the water.
+מעשה באמה של אבל – the name of a city, that would pass within the courtyards and they would fill from it in the courtyards for the partitions of the wall of the courtyard that were suspended upon it were beneficial. Bug Rabbi Yehuda, according to his reasoning who argued also regarding a cistern, but the Halakha is not according to him.
+שלא היה בה שיעור – A Karmelit, that was not ten [handbreadths] deep or was not four [handbreadths] wide, where the waters are not made into a domain into themselves to be considered a Karmelit unless it is ten [handbreadths] deep and four [handbreadths] wide. If they made it at the entrance but not at the exit, it does not benefit at all, for it connected to the water that is outside of the courtyard in its departure, and it all becomes a Karmelit; [but, if they made it – (i.e., the partition) at the exit but not at the entrance it also does not benefit, for it is connected to the water that is above outside of this courtyard. But if they made it at its entrance and at its exit, it benefits, that it appears] as if they begin in this courtyard.
+
+Mishnah 8
+
+גזוזטרא (balcony)- it is similar to board/plank or a place of its source that juts out from the private domain and protrudes over the water.
+אא"כ עשו מחיצה – all around he balcony or around the perforation four [handbreadths] by four [handbreadths] that is hollowed out in its idle, for we state “imagine that the partition continued downward (see again Talmud Eruvin 87a).
+בין מלמעלה – above from the the perforation of the balcony.
+בין מלמטה – attached to the balcony from below it But Maimonides explained that from below on he water corresponding to the perforation of the balcony, as we stated, “imagine that the partition continued upward [prolonged to reach the ceiling” (Talmud Eruvin 89a and Sukkah 4b), as if the partition reached to the perforation that is in the balcony that we fill [water] from it.
+זו למעלה מזו – and the perforation that we fill fro at the top is directed opposite the lower perforation.
+עשו לעליונה – that the members of he lower area made a partnership with those who lived in the upper area to make a partition in the upper area, but not in the lower area.
+שתיהן אסורות עד שיערבו – for since those who dwelled below are partners in this partition of the upper level, it forbids them. But if they made [a partition] for the lower section, but not make one for the upper area, even though for the upper area there was no partnership in the partition of the lower area, both of them are prohibited. The upper area is prohibited for they have no partition, and the lower araa, even that there is a path to the upper area through it, for it too fills waer from there, it forbids it until they make an Eruv with it. But these words, that the two balconies are removed from each other when it is ten handbreadths high or more between one and the other, but if both of them are within ten [handbreadths] even if both of them made a partition, they will alwas forbid one on the other until they make an Eruv.
+
+Mishnah 9
+
+אין שופכין לתוכה מים בשבת – that in the four cubits, the water that a person is used to using on each day is absorbed there in their place, and doesn’t go out into the public thoroughfare, but less than four cubits, the waters are not absorbed in their place and go out to the public thoroughfare.
+עוקה – hole.
+מחזקת סאתים – because a person usually consumes two Seah of water a day (from the supply in the cistern – see Talmud Eruvin 88a).
+מן הנקב ולמטה – so that the hollow of the hole supports two Seah prior to the water reaching the perforation that is on its rim that causes an uninterrupted flow into the public thoroughfare.
+בין מבפנים בין מבחוץ – whether he made the hole in the courtyard or whether it was made in the public thoroughfare.
+צריך לקמור – to make upon it a kind of arch covering from above in order that it is separated from the public thoroughfare.
+
+Mishnah 10
+
+ביב (pipe, canal) – a trench that is made in order that the water will cause an uninterrupted flow [when they pour] it in the courtyard to the public thoroughfare, and It is arched/covered over through four cubits to the public thoroughfare, for in four cubits there is a limit to absorb in them the two Seah of water that a person consumes on each day.
+שופכין לתוכו – that the water terminates and does not go to the public thoroughfare (see Tractate Eruvin 88a-b).
+לא ישפוך על פי הביב – for it is poured by a living person, it flows in an uninterrupted flow explicitly to the public thoroughfare, and a person who sees it states that they poured them near his exit to the public thoroughfare. And the Halakha is according to the Sages.
+מצטרפין לד' אמות – if there is in the courtyard with the covered place in front of the house that is four cubits by four cubits, they combine, and it is permitted to pour water into it and there is no need for a cavity/pit.
+
+Mishnah 11
+
+דיוטות upper compartments – opposite each other with a common yard between them.
+מקצתן – the members of the upper stories one opposite the other made a cavity in the courtyard and the members of the other did not do so.
+ואת שלא עשו עוקה אסורין – all the time that they didn’t make an Eruv. For if they permitted them to those through the cavity of the others, they would come to exclude the utensils/objects with those who pour from the houses and to lower them to the courtyard explicitly until the rim of the cavity with their feet. But they carry in the courtyard that they didn’t make an Eruv for.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+כל גגות העיר רשות אחד – and even though that the inhabitants below are divided into two [kinds of] people, nevertheless, the roofs whose usage is not frequent, they do not have the division of the domain and utensils that were kept for the Sabbath on this roof, it is permitted to reove them to the other [roof].
+ובלבד שלא יהא גג גבוה מחבירו י' -that if it is divided from them at the height of ten [handbreadths] it is forbidden to carry from it to the [other] roofs, as a decree because of a mound/hill that is ten [handbreadths] high and four [handbreadths] wide in the public thoroughfare [which is the private domain] that they would not come to carry upon him.
+כל אחד רשות לעצמו – if the inhabitants who are below did not make an Eruv, it is prohibited to carry from this [roof] to that [roof].
+ר' שמעון – is more lenient than all of them, and he states, that roofs and courtyards and outside areas [of seventy cubits added to city limits for purposes of Sabbath distances] which ae not more than a field requiring one Seah of seed since for all of hem their usage is not unique and frequent, they are one domain, and we carry from one to the other without an Eruv, and evn if there roofs that were higher than ten [handbreadths] or much lower than ten [handbreadths], for Rabbi Shimon does not hold by [the concept] of עירובי חצרות/borders of courtyards except because of the utensils of the house.
+כלים ששבתו בתוכן – utensils that were spending Shabbat/made their Sabbath camp in one oft hem, we remove them one to the other.
+ולא לכלים ששבת בתוך הבית – and he brought them out to the courtyard through the members of the courtyard making an Eruv, it is prohibited to remove them from this courtyard to another courtyard if they didn’t make an Eruv for the two courtyards together. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 2
+
+הגדול מותר – to remove for himself a house utensil that is below, but the members of the small [roof] are forbidden on it. For relating to the large [roof] this breach is an opening and it is permitted with those railings/rims that are a bit larger from this side and a bit from that side, like a railing that is around the roofs and is considered a closing/cover. But, as for example, that the breach is not more than ten [handbreadths]. But a small [roof], it is prohibited to remove for him utensils of the house for the members of the large [roof] forbid him, for behold it was broken through in its entirety.
+הגדולה מותרת – [the large courtyard is permitted] for the railings/rims that remained tto it from one side and from the other, for this breach is an opening.
+והקטנה אסורה – for behold, it was breached entirely. And specifically when it was breached prior to Shabbat, but if was breached on Shabbat, even the small courtyard is permitted [for carrying], for sice it was permitted for part of Shabbat prior to its being breached, it was permitted for all of Shabbat.
+חצר שנפרצה לרה"ר – that the wall fell that is facing into the public thoroughfare completely, or more than ten [handbreadths].
+חייב – it is just like the public thoroughfare.
+פטור – [he is exempt] but also forbidden, for it is not the public thoroughfare, but rather a Karmelit. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+משתי רוחותיו – from one direction that takes hold of two directions, as for example, when the corner piece is breached, even when there aren’t ten cubits in the breach here in the corner piece it is not considered as an opening, for an opening in the corner piece, people don’t use. But a breach that is greater than ten [cubits], even from one direction [only], prohibits.
+וכן בית שנפרץ מב' רוחותיו – that it was breached in the corner piece and part of this wall and part of the other wall fell, and the ceiling/roofing is not spread and fastened on the place of the breach, but if the roofing is spread over the place of the breach, the breach does not prohibit in the house, as we said, the mouth of the roof descends and stops up/closes.
+מותרין לאותה שבת – for since it was permitted for part of it (i.e., the Sabbath).
+לעתיד לבא – for next Shabbat.
+ר' יוסי ומר אם מותרים כו' – meaning to say, in the same way that it is prohibited [to carry] for the next Shabbat, so it is prohibited for that Shabbat. And the Halakha is according to Rabbi Yossi. But we don’t say that [since] it was permitted for part of the Sabbath, it is permitted for all [of it], other than regarding the matter of the Eruv. For something that was permitted via [construction] of an Eruv for part of Shabbat, and it resulted that on that Shabbat something that was worthy through it that the Eruv would be abolished/undone, the Eruv is not abolished, for since it was permitted for part of the Shabbat, it was permitted for all of it, but in a place which had partitions prior to the Sabbath and its partitions were breached on the Sabbath, we don’t say regarding it, that since it was permitted for a portion of the Sabbath, it is permitted for all of it.
+
+Mishnah 4
+
+על גבי שני בתים – and they are on two sides of the public thoroughfare, we carry underneath the upper room, for the mouth of the ceiling from each side descends and closes.
+וכן גשרים המפולשים (bridges under which there is an open passage) – and they have partitions from below on the two sides.
+מערבין למבוי המפולש (for an alleyway which is a thoroughfare) – for since there are two partitions, that he (i.e., Rabbi Yehuda) holds that an alleyway that has two partitions, according to the [laws of the] Torah is a private domain. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+המוצא תפילין – in a field in a place where they (i.e., the Tefillin) are not guarded.
+זוג זוג – one for the head and another for the arm, in the manner that one dons them on weekdays, and that is as a pair, and then he always returns them and brings them in pair by pair until he brings in all of them, as he (i.e., the anonymous Tanna of our Mishnah) holds that Shabbat is a time for Tefillin, but the Sages made a decree upon them lest a strap breaks and he brings them with his hand, and if he were to don more than one pair, there is [the problem] of “not adding [to the commandment]” and this prohibition of “not adding” compares them upon him as a burden. But Rabban Gamaliel holds that Shabbat is not a time for Tefillin and that is the reason why the Rabbis permit saving them because it is adornment; hence, we bring them in two pairs at a time. For two pairs are an adornment since we taught that where there is on the head a place to wear two Tefillin, and all the while that they are an adornment, it is permitted, but because of [the prohibition of]“not adding” doesn’t apply here, for there is no commandment of Tefillin here at all, other than the rest of mere clothing. But the Halakha is not according to Rabban Gamaliel.
+בישנות – where the knot is recognized (i.e., in old Tefillin) that they are definitely Tefillin and they have sanctity, and it is prohibited to place them in a contemptable location, but new Tefillin, we do not desecrate the Sabbath for them to bring them in for perhaps there are a mere amulet, and there is no sanctity other when they are made according to Jewish law for their purpose [of being Tefillin].
+צבותים – each pair of Tefillin is tied to itself.
+כרוכים – many pairs [of Tefillin are tied] together.
+מחשיך עליהן – he sits and guards them until it becomes dark, and once it becomes dark, he brings all of them in together as in the case when they are many. For if he were to bring them pair by pair, he would not complete his bringing them in prior to the night, and if they are in a manner that he would complete bringing them in to the house before the night, he brings them in pair by pair as we stated.
+ובסכנה – when they decreed religious persecution [against the Jewish religion] to not wear Tefillin, and our Mishnah is deficient and should be read as follows: when is this said, in the danger of religious persecution, but if he fears to delay there because of robbers, he carries them less than four cubits.
+
+Mishnah 2
+
+ר"ש אומר נותנן לחבירו – and he doesn’t bring them in less [less] than four cupids for he fears from robbers, it was made a decree lest he cause them to pass from the beginning of four [cubits] to the end of four [cubits], and the Halakha is according to Rabbi Shimon.
+וכן בנו – that his mother gave birth to in the field on Shabbat.
+נותנו לחבירו –one gives him to his fellow, for this is preferable than to carry him a bit less than four cubits.
+אפילו חוץ לתחום – it speaks of an ownerless earthen wine jug, for if it has owners we surely hold that the animals and utensils are like legs of the animals, and Rabbi Yehuda holds that ownerless possessions do not acquire a place to be the center of Sabbath movements.
+אמרו לו – Rabbi Yohanan ben Nuri (see Talmud Eruvin 97b) is the one who states this for we understand from him that ownerless possessions do acquire a place to be the center of Sabbath movements in their place.
+לא תהלך זה יותר מרגלי בעליה – that is to say, if they had owners and they did not create a symbolical community of residence by an Eruv, he would not walk more than two-thousand cubits; here too, he should not walk other than two-thousand cubits from the place where he appointed a place to be the center of Sabbath movements.
+
+Mishnah 3
+
+הקורא בספר – all of their books were rolled like our Torah scrolls.
+האסקופה – a kind of balcony/portico that is in front of the entrance of the house and it is a marked off plot in a public thoroughfare (which cannot be classified as either private property or as a public thoroughfare).
+גוללו אצלו – since for one head is in his hand.
+לעשרה טפחים – the lower parts that are near the ground of the public domain, for if the tie/knot is not in his hand, it is prohibited, according to the Torah (to roll it back), and we make the decree that the tie in his hand is on account of when the tie is not in his hand. But in the Gemara (Talmud Eruvin 98a), an object is raised for it does not rest, that is to say, even though it arrived at the ten lower handbreadths, there is no Torah prohibition here, even if he did not have the knot/tie in his hand, since it did not rest in the public domain, and we answer, such as case that there was there a slanting wall, and the scroll came to rest on the protruding part of the wall of the ten lower handbreadths, which is as if it came to rest in the public domain, but if the the knot was not in his hand, it would be a Torah obligation [that is violated] if he brings hit near him. But our Mishnah is taught deficiently and this is how it should be taught: if it arrived to the ten handbreadths from the ground, they turn over upon the written side. When is this said? With a slanting wall that rests, but with a wall that it not slanted, roll it back to himself, according to Rabbi Yehuda, for Rabbi Yehuda states that even if it is removed above the ground only a needle’s thickness, he may roll it back to himself, for we require resting upon something.
+הופכו על הכתב – that the letters will be towards the wall in order that it not lie so much in disrepute, and we leave it there until it becomes dark [on Saturday night].
+דבר משום שבות – such as the case when the knot/tie is in his hand, and if it is not, this is the rest/abstention from any pursuit forbidden on Shabbat or a Jewish holy day/festival by the Rabbis as being out of keeping with the importance and sanctity of this day, if he comes to roll it up towards himself, for he is not liable from the Torah other than if the scroll left his hand completely and came to rest in the public domain, and he came to uproot it from the public domain and to place it in the private domain, but the Halakah is not according to Rabbi Shimon.
+
+Mishnah 4
+
+זיז – a stone or wood that protrudes from the wall on the airspace of the public domain, ten handbreadths above the ground of the public domain.
+נותנין עליו – those who live above and take them from him, for the airspace of the public domain does not extend other than up to ten [handbreadths] , and specifically for utensils that break like cups and glass which we place on it. But we do not do so for utensils that do not break, lest they fall into the public domain and they will go and carry them.
+עומד אדם ברה"י – in the house or on the roof and he takes an object here and places it there in the public domain, and even though his head and most of his body stands in the public domain in the place of the object, we do not decree that perhaps he will bring it near him.
+ובלבד שלא יוציאוהו – from four cubits from where it was placed.
+
+Mishnah 5
+
+וישתין ברה"ר – for it goes forth from the private domain to the public domain, an d if he urinated, he is liable for a sin-offering, and even though we require uprooting from a place that has four cubits by four cubits, and urination and the spittle were as if they were lying in a place which has four cubits by four cubits.
+שנתלש רוקו – and it formed globules and rolled around in his mouth, but the Halakha Is not according to Rabbi Yehudah.
+
+Mishnah 6
+
+וישתה ברה"ר – and these words regard with utensils that require him, for we make the decree as perhaps a person will carry it, but with utensils that don’t require him, it is permissible, even if he didn’t bring in his head and the majority of his body into the public domain.
+וכן בגת – regarding tithing, that if he brought his head and the majority of his body into the wine-pressing vat, he can drink without tithing, for it is considered a ‘chance’/incidental drinking but outside the wine-pressing vat, he is not allowed to drink without tithing for that would be regular drinking.
+קולט – catch, that is to say, receive from the running waters and drink.
+המזחלה – like a kind of sloping building made next to a wall where water is running or on top of the ground which is called “flowing”/זוחל as it is written (Deuteronomy 32:24): “[with venomous] creepers in dust.”
+למטה מעשרה טפחים – is our reading, and this is how it should be understood: A person stands in the public domain and catches [liquid] in a vessel that is ten handbreadths lower from the water that is coming down from the gutter/spout and he catches it explicitly as it explains in the Gemara (Talmud Eruvin 99b) but he does not combine/join and attach to the mouth or the utensil to the spout which is less than three [handbreadths] nearest the roof, even though it is less than ten [handbreadths], nevertheless, for since it is lying on the length of the wall and within three [handbreadths] of the roof, it is like the roof and it is like removing from the roof which is the private domain to the public domain.
+ומן הצנור מ"מ – that is to say, whether it catches or whether it attaches because the spout always protrudes and goes out to the public domain, and in the Gemara (Talmud Eruvin 99b) it establishes that when the spout lacks four [handbreadths] by four [handbreadths] it doesn’t divide a domain to itself.
+
+Mishnah 7
+
+וחולייתו י' חלון שעל גבה ממלאין ממנה – because its surrounding bank which is the rim that is around it is ten handbreadths high, and we hold that the public domain is not higher than ten handbreadths, other than in an exempt place, therefore, we fill up from the window that is over it (into the house) on the Sabbath, that entails removing from the private domain to the public domain through an exempt place, and even if a pit is removed from the wall of the window four handbreadths, we fill from it, for there is no public domain forming a partition from the pit to the window at the time when we are filling water other than the exempt place alone.
+וכן אשפה ברשות הרבים גבוהה י' טפחים – it is the private domain and we don’t suspect lest [someone] takes garbage and stands less than ten [handbreadths], and one comes to throw it, as at first, and specifically the garbage of the public, which is not made to be removed but garbage of the individual which is made to be removed we don’t throw it on the Sabbath for we are concerned that perhaps he vacates it/eases oneself on it, and it is like the public domain.
+
+Mishnah 8
+
+המיסך – that its branches hang over downwards from all of its sides around.
+מטלטלין תחתיו – for since its branches are not three handbreadths or higher from the ground, they are like the legal fiction of considering separated parts as united and they are seen as partitions. Therefore, it is permitted to carry underneath it, but nevertheless, it is necessary to fill the airspace that is between the branches and the land with straw, stubble and similar things, and to tie up the branches so that the wind doesn’t move them for a partition that is unable to withstand a wind that is present is not a partition. But we don’t carry in it other than in a field requiring one Se’ah of seed (a square measure) which is seventy cubits and a balance (less than eighty) for every partition whose usage is for the airspace, that is to say, to protect the airspace of the fields and vineyards and not to dwell there, we don’t carry there other than with a field requiring one Se’ah of seed/בית סאתים.
+לא ישב עליהן – for it is prohibited to use a tree lest one detaches something, but if it is not higher than three [handbreadths], it is permitted to sit upon it.
+הדלת שבמוקצה – it is wide, that is behind the house, and its door is not affixed with a hinge like other doors but stands upright against the opening and when he opens it, the door attaches to the ground.
+חדקים – thorns that they set up to close with them a breach.
+וכן מחלצות – [matting] of reeds – all of these are not attached and are not affixed in their places but when we come too open, we cast them on the ground; therefore, we don’t lock with them for it appears like “building,” other than if they are above the ground, for then, they do not appear like “building” and one can lock things with them.
+
+Mishnah 9
+
+לא יעמוד אדם ברשות היחיד – and take a key that is placed in the public domain and open with it the door to the store that is placed in the public domain and even though there isn’t from the place of the key to the opening four cubits, as decree lest he would bring in the key near him.
+אא"כ עשו לו מחיצה – and stand in it and open it and/or lock it.
+אמרו לו ולהא מעשה בשוק של פטמים – the Rabbis heard Rabbi Meir for just as when he said that a person should not stand in the private domain and open [a door] that is in the public domain, this is how it should also be understood: a person should not stand in a Karmelit and open [a door] in the private domain and/or stand in the private domain and open in the Karmelit, and because of this when he gives him from the crammers’ market (where animals are fattened for sale or who deals in such) that was in Jerusalem which is a Karmelit, since its doors are locked at night, it is not a called a public domain, and the window where they place the key was in the private domain, they would stand in the Karmelit and open it the private domain.
+פטמין – butchers who fatten animals to slaughter, but the Halakha is not according to Rabbi Meir, neither in the public domain nor in the Karmelit.
+של צמרים – sellers of wool.
+
+Mishnah 10
+
+נגר – a kind of door-bolt that they insert in the walls or in the lintel to lock the door.
+גלוסטרא – that its top is wide and round like a pomegranate and is made like a club (with a handle used as a door-bar – see Talmud Eruvin 102a) that one uses to pound with it peppers, and even though it has the status of a utensil, Rabbi Eliezer forbids it other than it if is attached and hanging on the door. But Rabbi Yosi permits it and the Halakha is according to Rabbi Yosi.
+
+Mishnah 11
+
+נגר הנגרר – a bolt that is attached to the door, but it is not suspended from it, as the rope that is tied to it is long and the bolt drags on the ground, and we are dealing with a bolt that lacks at its head a knob/club. But if it has a club/knob, Rabbi Yosi permits it even though it is not attached, and the Halakha is according to him.
+נועלים בו במקדש – for this is merely something forbidden by the Rabbis as being out of harmony with the celebration of the Sabbath (and Yom Tov), and it is not actually “building” for since it is fastened, but rather because it drags, it appears like building, but there is no Sh’vut in the Temple.
+והמונח – it is not attached at all, it is really “building.” And Rabbi Yehuda holds that it is not really “building,” but rather looks like “building.” But in the Temple, they (i.e., the Rabbis) did not decree because of Sh’vut. But even one who drags in the country (i.e., outside of Jerusalem/the Temple), is permitted, since it is attached, and even though it is not suspended. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 12
+
+מחזירין ציר התחתון – of the door for all the time that the upper hinge/pivot had not gone out, it is easy to restore it, and there is no “building” involved.
+אבל לא במדינה – a decree lest he fasten it which is work.
+העליון כאן וכאן אסור – for since the top [hinge] came out, all of it falls and it would be to him like “building.”
+רבי יהודה אומר כו' – there is no building with utensils and there isn’t anything other than [the issue of] doing something forbidden by the Rabbis as being out of harmony with the celebration of the day. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 13
+
+מחזירין רטיה – a Kohen that needed to perform the Temple service on Shabbat and took off an emollient that had been on his hand in order that there wouldn’t be an intervening object between his flesh and his Temple service, restores it on top of his wound after the Temple service performed, for if you did not permit him to restore it, he would be prevented and would not perform the Temple service.
+אבל לא במדינה – a decree lest he would rub off the emollient and be liable because of rubbing/blotting out.
+ואם בתחלה – it was not attached while it was still daylight and this Kohen did not go up for the needs of the Temple service.
+כאן וכאן אסור – and we don’t say here that there is no issue of doing something forbidden by the Rabbis as being out of harmony with the celebration of the day in the Temple, for it is not for the need of the Most High (i.e., God), but his own need hat the Rabbis forbade restoring the emollient for it is not anything other than spreading it out on the ground, but if he took it in his hand, all the time that it is in his hand or even placed upon a utensil and he didn’t spread it on the ground, it is permissible to restore it, in every case.
+קושרין נימא – the string of a harp of the Song of the Levites that broke on Shabbat, for he holds that the requirements of a religious act (see Talmud Eruvin 102b) that he could have done them from the day before, for today it snapped, override the Shabbat. But specifically, that it snapped in the middle that he doesn’t tie it other than according to the hour (i.e., a temporary tie), but near its pegs which is a permanent tie, it is prohibited.
+ואם בתחלה – he had never been there that he couldn’t have done it from the day before, it is prohibited.
+יבלת – it is a blemish on holy things, as it states (Leviticus 22:22): “[Anything blind, or injured, or maimed,] or with a wen, [boil-scar or scurvy – such you shall not offer to the LORD; you shall not put any of them on the altar as offerings by fire to the LORD],” and we cut it off in the Temple by hand for [this act] is nothing other than doing something forbidden by the Rabbis as being out of the harmony of the Sabbath day, and it is done in with the back of the hand/indirectly but not with a utensil, since that is complete work which is how it is accomplished on weekdays, and when you cut it off from a living being, that is a derivative of shearing the wool.
+
+Mishnah 14
+
+כורך עליה גמי – even though the reed heals the wound for since now, however, it is the need of the Temple service that is not the custom that his wound should be seen with the Temple service and he covers it with reed/bulrushes.
+אבל לא במדינה – for healing on the Sabbath is something forbidden by the Rabbis as being out of harmony of the Sabbath day and is prohibited.
+ואם להוציא דם – that he fastens it with red/bulrushes in order to remove its blood.
+כאן וכאן אסור – for it is wounding a person and is one of the chief labors forbidden on the Sabbath and would not be permitted in the Temple.
+בוזקים מלח – crush and scatter salt on the ramp that they (i.e., the Kohanim) ascend on it to the altar because it is smooth and sometimes, they fall from it and their feet slip on it. בוזקים is the language of crushing.
+אבל לא במדינה – because it is repairing.
+ממלאים מים מבור הגולה ומבור הגדול – this is their names and both of them are in the chamber of the Temple courtyard.
+בגלגל – that is made to lift up the bucket by it through cables and from these two wells alone, they (i.e., the Rabbis) permitted to fill water with the wheel on Shabbat, but the other wells were forbidden as a decree lest he fill up his garden and his ruins because he fills it without a trouble, and he would end up watering with his garden and ruins on Shabbat, and in a place where there one doesn’t make a decree lest he provide water to his garden and his ruins, it is permitted to fill them on the wheel. But we don’t suspect because a public announcement is made as they only prohibited the sound of the song alone. And that is so that they permitted knocking at the door or striking the gate on Shabbat and there is nothing in this.
+ומבור הקר – on account of the fact that it was a well of living waters, they called it the Welling/Outpouring Well, from the language of “source”/מקור. And this well was needed for the people from the Diaspora on the Jewish holy day and the prophets that were among them, Zechariah and Malachi permitted them to fill from it with a wheel on the Jewish holy day and it remained when they permitted that they could fill from it with a wheel on the Jewish holy day even in the countryside (i.e., outside of Jerusalem in the land of Israel), which was not the case with the other wells that flow.
+
+Mishnah 15
+
+
+בהמיינו – with his belt and even though it ritually defiles his belt which is holy, this is preferable so that the defilement is not detained in the Temple courtyard to go to search after a pair of wooden tongs and that his hands didn’t come in contact with it so that the Kohen himself would not be defiled. Therefore, with his girdle he grabs it that he didn’t touch it and the unclean reptile does not defile through carrying and the belt which is ritually defiled by the unclean reptile does not defile the Kohen when he holds it for the belt is first level of Levitical defilement, but a person and utensils do not receive defilement other than from the original or direct causes of Levitical defilement.
+
+שלא לרבות את הטומאה – to ritually defile a pure belt and it is appropriate for him to detain it there and to go after a pair of tongs rather than increase the defilement. And the Halakha is according to Rabbi Yehuda.
+מהיכן מוציאין אותו – on the Sabbath.
+מן ההיכל ומן האולם – but if it is found in the Temple courtyard, cover it with a large pot and leave it there until it gets dark.
+כל מקום שחייבין על זדונו כרת – if he would enter it in a state of ritual defilement into the Temple courtyard, they remove him from there and all the other places they cover it with a large pot, a copper pot. 
+ושאר כל המקומות כופין עליו פסכתר – The Aramaic translation of his pots is his pots to cover it until it gets dark, and the Halakha is according to Rabbi Akiva.
+ר"ש אומר מקום שהתירו – Rabbi Shimon disputes the first Tanna/teacher of above (i.e., Mishnah 13) who said that we tie a string in the Temple and he holds that we do not tie a chord of harp that broke other than fastening with a loop (i.e., not making a knot) which is forbidden because only because of being an activity that the Rabbis forbade as not being in harmony with the observances of the day/Sh’vut. But it is impossible that it would come through it to an obligation from the Torah, but we don’t tie with a knot, for it is possible that it would come through it to an obligation from the Torah, and Rabbi Shimon says to the first Tanna/teacher: do not be amazed at me that I am stringent here and regarding Sabbath limits, I am more lenient. For I saw, that even if he went fifteen cubits outside the Sabbath limit, he can enter. For concerning Sabbath limits, they (i.e., the Sages) gave to you what is yours because they knew that those fifteen cubits are not outside of the Sabbath limits for those who measure the Sabbath limits establish fixed markers at the end of the limit, it is established regarding them that they don’t fix the limit at the end of two-thousand exactly, but rather enter into the limit because of those who err who don’t recognize the sign/symbol and sometimes they go out further than it a little bit and then return. For that reason, I am lenient with the Sabbath limits. But to tie a cord in the Temple which they did not permit in the Temple, other than a prohibition of Sh’vut/forbidding something as not being in harmony with the observance of the day of Shabbat which is not a Torah obligation I am strict and say that specifically fastening with a loop (i.e., not making a knot) which has the prohibition of not being in harmony with the observance of the day of Shabbat, but not to make an actual [permanent] knot, for sometimes there is an obligation from the Torah. But the Halakha is not according to Rabbi Shimon.
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+Bartenura on Mishnah Eruvin
+ברטנורא על משנה עירובין
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Eruvin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+<b>if it has in its circumference:</b> Which is to say, what is the round measurement required to render [the beam] proper? Anything that has in its circumference three handbreadths, which requires a string of three handbreadths to encircle it around, it is known that it has a width (diameter) of one handbreadth, if you divide [it]. As so do we find with the basin that Shlomo made (II Chronicles 4:2), "ten ells from its edge to its edge and five ells of height and a line of thirty ells encircling it around." Hence for every ell in width (diameter), there are three ells in circumference. 
+
+Chapter 2
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+
+Chapter 3
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+Chapter 4
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+Chapter 5
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+Chapter 6
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+Chapter 7
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+Chapter 8
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+Chapter 9
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+
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+Chapter 10
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+
+Mishnah 1
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+
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+Mishnah 2
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+Mishnah 3
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+Mishnah 4
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+Mishnah 5
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+Mishnah 6
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+Mishnah 7
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+Mishnah 8
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+Mishnah 9
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+Mishnah 10
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+Mishnah 11
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+Mishnah 12
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+Mishnah 13
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+They may tie up a string - the string of a ‘kinor’ played by the Levites [in the Temple] which snapped on the Sabbath.
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+Bartenura on Mishnah Eruvin
+ברטנורא על משנה עירובין
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Eruvin
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Bartenura on Mishnah Eruvin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+מבוי – which is not wide sixteen cubits, even though it is open from its two points into the public domain; alternatively, it is sixteen cubits wide but it is not open, but one head is open to the public domain and the other head is closed, but from the Torah, it is permitted to carry in it without any repair, but the Rabbis made a decree against it, lest they come to carry in full public domain and they permitted with an establishment of a stake fastened in the ground (by the side of a wall, serving as a mark or as a fictitious partition for the purpose of enabling those who live in an ally to move objects on the Sabbath) or a beam/post so that it will have recognition/a sign. But if he placed the beam above twenty cubits high, he should lower it, meaning to say, he should lower the beam so that it will be lower than twenty cubits high, for higher than twenty cubits, it is not discernible to the eye/the eye is attracted, and if [his] beam has a ceiling (see Talmud Eruvin 3a – for different opinions of the meaning of his word), which means drawings/embroidery and is open even higher than twenty cubits, he does not have to lower it, for through these drawings/embroidery, it is discernible to the eye/the eye is attracted.
+רבי יהודה אומר א"צ – for the reason of the beam is not because of recognition but because of a partition since we said, the mouth of the ceiling goes down and closes up, and since his is the case, what difference does it make within twenty [cubits] and/or higher than twenty [cubits], but the Halakha is not according to Rabbi Yehuda.
+והרחב מעשר אמות ימעט – for more than ten cubits, it is not called an opening, but rather a breach, and we require an opening. Therefore, he should reduce the width of the entrance and reduce it to ten [cubits] or less.
+ואם יש לו צורת פתח – in every place where the Sages stated “a form of a doorway” (in width), even if his a reed from here and a reed from there ten handbreadths high or more, and a reed on top of them, even though it doesn’t touch them and even though it is higher than them more than three handbreadths. And all of the cubits that are taught in this Mishnah and in all of [Tractates] Eruvin, and Sukkah and Kilayim, a cubit is six handbreadths and each handbreadth is four fingers with the thumb, but sometimes one needs to measure a “sorrowful” (pressed together) handbreadth (i.e., four fingers closely joined), meaning to say, that one should not make a space in the fingers with the thumb between one to the other, but rather, they would be pressed against each other and touching each other, and sometimes, one must make a space between each digit so that they do not touch each other and this is called the liberal (or smiling) handbreadth. How is this the case? At the time when the measurement Is with the “sorrowful” (pressed together) handbreadth, it is stringent such as an alley entrance which is higher than twenty cubits, he should lower it, and a Sukkah which higher than twenty cubits is invalid, we measure with a “sorrowful” handbreadth, but at the time when the measurement is with a liberal (or “smiling”) handbreadth which is stringent, such as an alleyway entrance, its height cannot be less than ten handbreadths; a Sukkah which is higher than ten handbreadths, we measure with the liberal handbreadth.
+
+Mishnah 2
+
+הכשר מבוי – its preparation and designation of the alley to carry within it through a combination of alleys.
+ב"ש אומרים לחי וקורה – both of them (i.e., a stake and a beam) are necessary and that they hold from the Torah that we require four complete partitions and it was brought as a traditional interpretation of a written law [dating back to Moses as delivered from Sinai) and the particular application is a square-block of a stake and a crossbeam.
+ובה"א או לחי או קור – for from the Torah three [complete] partitions are required and further nothing else and it was brought as a traditional interpretation of a written law [dating back to Moses as delivered from Sinai] either a stake of some small size or a beam to be recognized as a partition. And the alley that we are speaking of here is a closed alley from three directions and the fourth direction is open to the public domain and its length is greater than its width, for it its length was like its width, it would be like a courtyard whose opening was breached to the public domain and one would need a board/bar of four handbreadths and a bit more (see Talmud Eruvin 5a) or two boards/bars of a bit of size and similarly, a courtyard which was breached into the public domain and its length was greater than its width, it is judged to be an alley which is permitted with a stake or a board. But an alley that was made valid with a stake is different than an alley made valid with a beam, for an alley which was made valid with a stake, it is as if it has four partitions and a person who throws [something] from the public domain into it is liable, but an alley made valid with a beam, even though it is permissible to carry within it through a combination, it is not like a completely private domain and a person who throws [something] from the public domain into it is exempt, for we hold that a beam is because of recognition and a stake because of a partition.
+רבי אליעזר אומר לחיים – he holds like the School of Shammai that requires a stake from one side and the other, but the Halakha is not according to Rabbi Eliezer.
+אמר תלמיד אחד – He is Rabbi Meir.
+שהוא פחות מארבע אמות – the width of its opening.
+אמר רבי עקיבא על זה ועל זה נחלקו – The first Tanna/teacher also this is how it should be read: It does distinguish between wide and narrow and the Talmud explains that there is a difference between them: An alley that has less than four handbreadths in the width of its opening – one of them holds that it requires neither a stake nor a beam and the other one holds a stake or a beam but it is not made clear from their words which of them holds that it is required and which of them holds that it is not required.
+
+Mishnah 3
+
+רחבה כדי לקבל אריח – that it would be appropriate to build upon it a fixed, permanent building.
+והאריח חצי לבנה של שלשה טפחים – it is found that the אריח/small bricks/bond-timber is a handbreadth and-a-half wide.
+דיה לקורה ברוחב טפח – this is how it should be read: since the crossbeam is a handbreadth wide, that one-half handbreadth that remains – since the small brick is one-and-one-half handbreadths wide, it is possible to rub a salve of plaster a finger [width] here and a finger [width] from there and through this it will be wide enough to hold the small bricks and this is how it is explained in the Gemara (Talmud Eruvin 14a).
+
+Mishnah 4
+
+בריאה לקבל אריח – strong [enough] to endure the weight of the small bricks that it wouldn’t break. And this is the Halakha.
+
+Mishnah 5
+
+היתה של קש ושל קנים – Rabbi Yehuda stated this but the Halakha is not according to him.
+עקומה – the small bricks are not able to rest upon it (when it is curved) and similarly when it is round, a small brick cannot rest upon it.
+<b>if it has in its circumference:</b> Which is to say, what is the round measurement required to render [the beam] proper? Anything that has in its circumference three handbreadths, which requires a string of three handbreadths to encircle it around, it is known that it has a width (diameter) of one handbreadth, if you divide [it]. As so do we find with the basin that Shlomo made (II Chronicles 4:2), "ten ells from its edge to its edge and five ells of height and a line of thirty ells encircling it around." Hence for every ell in width (diameter), there are three ells in circumference. 
+
+Mishnah 6
+
+לחיים שאמרו – the stakes that Rabbi Eliezer and the Sages disputed about; for according to Rabbi Eliezer, two are required, and the Rabbis require only one and this is its measurement.
+גבהן עשרה טפחים – like the measure of the height of he alley for its height cannot be less than ten handbreadths, and even if the alley was much higher, it is enough with a stake that is ten handbreadths high.
+ורבי יוסי אומר רחבן שלשה – and Rabbi Yosi states that its width is three [handbreadths] for it requires something important as a partition, but the Halakha is not according to Rabbi Yosi.
+
+Mishnah 7
+
+ורבי יוסי פוסל – for we suspect lest it die, and it would not be ten [handbreadths] high, and doesn’t give his attention and relies upon it.
+ומטמא משום גולל – if they made it a stone placed on top of a burial cave it defiles forever and if a person or utensils came in physical contact with it, it is like the tent of the dead, even if he was removed from there, as it is written (Numbers 19:16): “And in the open, anyone who touches a person [who was killed or who died naturally, or human bone, or a grave, shall be unclean seven days].” But the Rabbis expound upon it to include the stone placed on top of the burial cave and the frame supporting the movable stone of a tomb. The "גולל"/the stone placed on top of a burial cave is the covering of the grave.
+ור"מ מטהר – the reason of Rabbi Meir is because he holds that any partition made of something living is not a partition, and it is not the Halakha.
+ור"י הגלילי פוסל – as it is written (Deuteronomy 24:1): “”and he writes her a bill [of divorcement, hands it to her, and sends her away from his house].” Just as a scroll lacks a living spirit/life, so too, anything that does not have a living spirit/life. And the Rabbis: If it (i.e., the Torah) had written “and he writes her in a bill,” it would be as you said, but now that it is written [in the Torah]: “and he writes her a bill” – it comes to count things, but the Halakha is according to the First Tanna/teacher, [and if he wrote] her a bill of divorce on the horn of the heifer, and he gave her the heifer, for now it does not require cutting after it had been written, it is valid. But, if he did not give her the heifer, but rather the horn, since it requires cutting, one does not divorce by it.
+
+Mishnah 8
+
+ולא יהיה פרצות יתרות על הבנין – and even if they are small breaches/gaps, less than ten [handbreadths], if the breach/gap is greater than the standing part, it is not a partition, and even if it corresponds to the standing part, it is prohibited.
+כל פרצה שהיא בעשר אמות מותרת – as long as the standing part greater than it; alternatively, what is breached is like the standing part, it is a partition and even corresponding to the breach/gap, it is permitted.
+יתר מכאן אסור – even one breach/gap that is greater than ten [cubits] prohibits the entire circumference, and even if the standing part is greater than it, for people don’t make openings greater than ten [cubits] and it would be a breach, and especially if it lacks the form of an opening, but if it has the form of an opening, even greater than ten [cubits], it is an opening.
+
+Mishnah 9
+
+מקיפין שלשה חבלים – it refers to a caravan that camped in the valley
+זה למעלה מזה – on top of pegs surrounding from the lowest rope to the ground less than three [handbreadths] and behold it is like all of it is standing, for everything less than three [handbreadths] is considered like a “labud” (something solid/compact)/a legal fiction of considering separate parts as united, if the gap is less than three handbreadths (see Talmud Sukkah 16b), and from it to the middle [rope] is less than three [handbreadths], you have it that it stands as six handbreadths less the two small amounts in the two airspaces, and from the middle [rope] to the upper [rope], which is less than three [handbreadths], you have nine handbreadths standing in three airspaces less than three small amounts.
+שיעור עובי החבלים יותר על טפח – three small amounts in orde that there can be between everything ten handbreadths.
+
+Mishnah 10
+
+מקיפין בקנים – wedged in and standing and this is a partition of warp but of ropes it would be a partition of woof.
+בשיירא דברו – they were lenient regarding them since they don’t need anything other either a warp such as reeds or a woof, such as ropes, but for an individual, they were not lenient , but rather until it has [both] warp and woof and three people [in it], they are like a caravan.
+כל מחיצה שאינה של שתי וערב כו' - Rabbi Yosi the son of Rabbi Yehuda disputes on that of his father, and states that even for a caravan, it requires warp and woof.
+אחד משני דברים – either warp or woof and there is [a difference] between the earlier Rabbis and the latter Rabbis, for the earlier Rabbis did not permit for an individual other than something similar to a caravan on the way, since it cannot make an appropriate partition and it is not in a settlement, but the latter Rabbis stated that one of two things, whether for an individual or a group, whether on the road or in a settlement, and the Halakha is according to them, but that one person or two that dwelled in the wilderness are not able to make a partition larger than field requiring two Se’ah of seed which is one-hundred cubits long by fifty cubits wide like the courtyard of the Tabernacle and three people or ore are a caravan and they are able to make a large partition and even several miles according what they need and for the utensils that they use and for their animals, as long as there not remain a free space within the partition greater than the field requiring two Se’ah of seed.
+פטרו במחנה – for those who go out to war and even to an optional war [to gain territory outside the Land of Israel].
+מביאין עצים – and we don’t suspect them of theft, and even if their owners cut them and made of them packages.
+ופטורים מרחיצת ידים – [exempt from washing the hands] before the meal, but for the water [for washing] after the meal, they are obligated, since it was established on account of the danger of the Sodomite salt that blinds the eye, the danger is graver than the prohibition.
+ומדמאי – that they don’t have to separate the tenth of a tenth of doubtfully tithed produce such as if they took grain from an ignoramus [who does not observe the laws of tithing properly].
+ומלערב – The Eruvim of courtyards such as from tent to tent in the camp surrounded by partitions, but the Eruvim of borders/limits they are required to make [those Eruvim].
+
+Chapter 2
+
+
+
+Mishnah 1
+
+עושים פסין לביראות – [watering stations (especially in the land of Israel for Temple pilgrims)] that are in the public domain because these watering stations/wells are the private domain, for they are deep ten [handbreadths] and one cannot fill up from them and take it out in to the public domain and they make boards that will make [an empty space] around the cistern which is the private domain and he will fill up and take out and leave there, and his animal can go in completely, or its head and most of its body and gave it to drink.
+דיומדין – two pillars where each pillar from these four appears as two. "דיו" in the Greek language is “two.” But when one inserts the pillars that is made like two for the southwestern corner, it is found that one wall inclines towards the east, and one wall to the north and the second to the northwestern corner leans one side to the east and the other side to the south, and when you place all four of them in the four corners, it is found that direction is two cubits – one wall corresponding to a cubit and the space between them.
+וארבעה פשוטים – in the middle, he places in each direction a board that is a cubit wide, and at the time when there isn’t between each board from these four corner-pieces made of rectangularly joined or of a block dug out In the shape of a trough, four of which corner-pieces form, in legal fiction, an enclosure of wells (see Talmud Eruvin 19a), but rather ten cubs or less, Rabbi Meir admits that there is no need for these plain boards, but if there is more than thirteen and one-third cubits between them, Rabbi Yehuda admits that they need plain boards; they do not dispute other than from ten until thirteen and one-third cubits as Rabbi Meir states that they require plain boards and Rabbi Yehuda states that they don’t, and the Halakha is according to Rabbi Yehuda.
+שתי רבקות של שלש שלש בקר – for the width of each cattle is two cubits minus one-third, it is found that that the width of six cattle is ten cubits and that is the space that one can place between each and every board, according to Rabbi Meir. But if the width is greater than this, he needs to increase the number of plain boards.
+רבקות – from the language (I Samuel 28:24): “[The woman had] a stall-fed calf [in the house].”
+ר"י אומר של ארבע ארבע – they are thirteen and one-third cubits.
+קשורות אבל לא מותרות – that you should not say that they are sort of tied and not actually tied, for that reason it was taught in the Mishnah, “"אבל לא מותרות/but not slack or loosely to be stringent and to reduce the space that is between them.
+אחת נכנסת ואחת יוצאה – one team of cattle entering and one team leaving and there is greater width than if both of them would have been going out or both of them leaving and this is a leniency since we don’t require to be so squeezed in.
+
+Mishnah 2
+
+מותר להקריב לבאר – the boards and to make a short circumference as long as there would be from the rim of the well until between the boards in order that the head and most of the body of the cow which is two cubits but not less than this, lest he be drawn after his cow and remove the bucket outside of the partition.
+מותר להרחיק כל שהוא – to make a larger partition like what his heard desires.
+ובלבד שירבה בפסין – as long as he increases the boars, for all while he distances himself from the cistern, the space increases between the boards and he needs to increase the boards so that there won’t be between each and every plain board [and between a plain board and a corner-piece more than thirteen and one-third cubits according to the words of Rabbi Yehuda, and the Halakha is according to him.
+
+Mishnah 3
+
+רבי יהודה אומר עד בית סאתים – He should not make a large partition to the cistern other than up to a space of two Se’ahs (i.e., a Bet Se’ah is 2500 square cubits; two S’eah is 5000 square cubits).
+לגנה ולקרפף – that their partitions are not for a living.
+קרפף – a large partition outside of the city to place in there wood for storage.
+דיר – of cattle that they make in the fields, today on one side, and on the morrow on the other side, to fertilize it with the manure of the cattle.
+סחר – for cattle in the city and there are those that have the reading "סהר" – a prison.
+חצר – an open area in front of the houses.
+מוקצה – a wide area in back of the houses and all of these surround the human dwelling place and these boards of the watering stations also, since their waters are appropriate for drinking by humans, it is a higher level of usage.
+ומותר להרחיק כל שהוא – meaning to say that all of these that were surrounding living space, even large ones up to ten Kor, it is permissible to carry in them , so too, it is permissible to distance the circumference of the boards of the watering stations all that his heart desires, and such is the Halakha [as long as they add enough boards so that the space between two boards does not exceed thirteen and one-third cubits in every case].
+
+Mishnah 4
+
+אם היתה דרך הרבים – the path that the public crosses through passes between the boards, he should divert it to the sides outside of the boards, so that the masses would not walk between the boards because they consider it like the public domain and annul the partition , but the Halakha is not according to Rabbi Yehuda.
+בור הרבים – if the water ceases they remind each other that they did not permit boards for watering stations other than if water would be available for animals, pilgrims ascending [to the Temple] on Jewish holy days and whenever there is no water there, the boards do not have the status of a partition.
+באר היחיד – also permitted for these are a well of living waters and the water did not cease.
+לבאר הרבים – for there are two levels of perfection, and this is the Halakha, for it is not permitted to fill water or to remove from the well through the boards of watering-stations other than in order to provide water for cattle of Temple pilgrims, and in the Land of Israel only, but to remove water in order for a person himself to drink is prohibit, but he can go down to the cistern and drink or make a partition ten handbreadths high.
+
+Mishnah 5
+
+ועוד א"ר יהודה בן בבא – because he said one stringent thing regarding boards when he said that we don’t make them other than for a public well, and now he stated another stringency, for even if surrounding the dwelling, they did not permit more than from two Se’ah’s space (i.e., 70 2/3 cubits square); because of this it (i.e., the Mishnah) teaches "ועוד" /”and furthermore.”
+שומירה – a booth/shed for watchmen and even though it surrounds the dwelling it is two Se’ah in size which is permitted, but not more.
+סמוכה לעיר – for since it is near to his house, his intention is to use it always and is like it surrounding the house.
+ובלבד שתהא שבעים ושירים על שבעים ושירים – but not more, for the First Tanna/teacher also, above (Chapter 2, Mishnah 3), that they (i.e., the Rabbis) said to him: they did not state two Se’ah other than for a garden and an enclosed space (of seventy square cubits) outside of a town or a settlement, but if it was a shed (for cattle)/store-house or an enclosure (for cattle) or a courtyard, etc., it is according to Rabbi Akiva who stated it, for where there is a dwelling place, and even many of them also, and it is not surrounded by two Se’ah for a dwelling. And what is the difference between them? We stated in the Gemara (Talmud Eruvin 23b) that there is a small amount of difference between them, for two Se’ah is larger than seventy cubits and a fraction (i.e. 70 2/3 cubits) square for the first Tanna/teacher permits two complete Se’ah and Rabbi Akiva seventy cubits and a fraction by seventy cubits and a fraction (i.e. 70 2/3 cubits but no further. But how did we know that two Se’ah is more than seventy cuits and a fraction squared, for we said in the Gemara (Talmud Eruvin 23b) and how much are the two Se’ah? Like the courtyard of the Tabernacle/Mishkan and it is written about the courtyard of the Tabernacle (Exodus 27:18): “The length of the enclosure shall be a hundred cubits, and the width fifty throughout.” And we expound: What is "חמשים בחמשים" /”fifty throughout?” The Torah stated: Take fifty whose length is greater than its width and surround the fifty remaining to the measure of Shabbat which would be for them seventy cubits and four handbreadths square. How so? He made from them five strips of ten cubits wide and their length was fifty. Take one to the east and one to the west, its width is seventy and its length is fifty. Place one to the south and one to the north, one has seventy [cubits] by seventy [cubits], but the corners are impaired for each corner by ten by ten because of the addition that had been added. Take from the fifth strip four pieces of ten apiece and place them on the four corners and they will be filled. Take ten [cubits] by ten [cubits] that are remaining which are sixty handbreadths [by sixty handbreadths] and make of them strips of two handbreadths – that makes thirty strips the length of each one is ten cubits which are three-hundred cubits, put seventy in each direction that makes seventy [cubits] and four handbreadths by seventy cubits and four handbreadths, but the corners are impaired by two handbreadths by two handbreadths. And there remained in your hand twenty cubits: take from them eight handbreadths and place them on the corners and they will be filled, and there will remain in your hand eighteen cubits and four handbreadths length with the width of two handbreadths, and that is a small mount, and if you came to divide them and to surround [it], it does not reach the addition for the width two-thirds fingers for you have to make of it a strap of two hundred and eighty-three [cubits] length to encompass the four directions. Such I have found in the explanation of this approach in the commentary of Rashi, and it is correct. But Maimonides requested many calculations and I did not go down to the end of this knowledge and in what Rabbi Akiva said: Even if there isn’t even one of these things we carry in it, the Halakha is according to him, but what he is in dispute with the Sages and they said to him that above and he holds that seventy cubits and a fraction by seventy cubits and a fraction and no more – in this, the Halakha is according to the Sages. For the two Se’ah is like the courtyard of the Tabernacle is permitted for it is a small amount more than seventy cubits and a fraction squared.
+אם היתה ארכה יותר כעל רחבה – and even though he reduced its width and added on to its length, there isn’t in all of it other than two-Seah – we don’t carry for it is something squared that the Rabbis permitted where it is not surrounded for living. But the Halakha is according to Rabbi Yosi who disputes with Rabbi Eliezer and does not required squared.
+
+Mishnah 6
+
+אפילו היא כבית כור – on the dispute of above this refers regarding on a garden and an enclosure (see Mishnah three of this chapter).
+אנשי חצר ששכח אחד מהם ולא עירב – and on the morrow, the domain of his court is nullified to his fellows for he has prohibited upon them to be able to remove from their homes to the courtyard, for the courtyard was in the domain of all of them and they his portion forbids upon them. Since the domain of is courtyard is nullified, even the domain of his home is nullified even though he did not specify this and he became a guest with them. Therefore, even his home is permitted to them, but forbidden to him to bring in and take out from his home to the courtyard, even though he is permitted to bring in and take out from their homes to the courtyard like all other people who enter the house of their fellow, that it is permitted to him to take out from the house of his fellow into the courtyard, for it is it is domain of one. Nevertheless, from his own house it is prohibited for him to take out, and we don’t say since he nullified for them the domain of his house, for his house is like their homes, that at the time that he takes something out from his house into the courtyard, he can go back and take hold of his domain, but he prohibits it upon them, as it is taught in the Mishnah (see Tractate Eruvin, Chapter 6, Mishnah 3), that a person who lives with idolaters, he who gave his domain and went back and removed something whether inadvertently or on purpose, he prohibits [his home to others].
+שיוצאים בעקרבנין בפסח – because of Maror. And palm-ivy/prickly creepers on palm-trees is a green/herb whose leaves are similar to a scorpion, but I heard it is a fibrous substance/bast of a palm tree, that grows around the palm tree.
+ובקשתי לי חבר – for these three things – if he heard from his mouth, and I di d not fine it, and the Halakha is not like one of them concerning a garden and an enclosure it is not permitted more than two-Seah/Bet Se’ahtayim. And the people of a courtyard where one of them forgot and did not make an Eruv in his domain, and did not annul his house, even to them, his house is forbidden, but from their homes to the courtyard is permitted. And the palm-ivy/prickly creepers on palm-trees are not Maror, and a person does not fulfill his religious obligation with them on Passover.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+בכל מערבין – the joining of borders/עירובי תחומין (i.e., placing a small amount of food somewhere within the two-thousand cubit limit, establishing that location as one’s residence for Shabbat, and the two thousand cubits are measured from there), whereas the joining of courtyards/עירובי חצרות – is not made other than with bread (i.e., all the inhabitants of a serious of homes sharing a common courtyard place food in one place before Shabbat, they are considered as an extended household and one may carry within the courtyard), and this "בכל"/”with any” that is taught in our Mishnah , is not exact, as we state in the Gemara (Tractate Eruvin 27a): “one may not derive anything from the general statement, not even when an exception is stated (as there may be other exceptions),” for surely here it is taught in our Mishnah: “With any [food] do they prepare the Eruv… except for water and salt,” and there are also a kind of mushroom and truffles that we don’t make Eruvin and merging [of alleyways] with them (i.e., if several courtyards open into a common alleyway, it is prohibited for the inhabitants of the houses in the courtyards to carry within the alleyway unless he inhabitants of each house place food in one place for the duration of Shabbat together with the placement of a side pole placed at the entrance to the alleyway or a cross-beam placed over it to mark the entrance to the alleyway and that it is prohibited to carry outside the alleyway), and these are not food, like water and salt.
+ומשתתפים – merging of alleyways.
+הכל נלקח בכסף מעשר – as it is written (Deuteronomy 14:26): “and spend the money on anything you want – [cattle, sheep, wine, or other intoxicant or anything you may desire].”
+חוץ מן המים ומן המלח – for it is not fruit from fruit.
+הנודר מן המזון – not that he said: “that nourishment should be forbidden to me,” for it is not called “nourishment”/מזון – other than from five species that nourishes and satisfies (see Talmud Eruvin 30a), but rather, as for example, that he said, all that feed me – I take a vow of abstinence (as a substitute for the word “sacrifice”/קרבן ), and all words of support/nourishing and we impose an oath by hours, except from water and salt.
+מערבין לנזיר ביין – and even though it is not proper for him (as Nazirites are forbidden to partake of wine as part of their vow), it is proper for others.
+ולישראל בתרומה – for this (i.e., heave-offering) is appropriate [only] for Kohanim.
+סומכוס אומר חולי – fo we require something that is appropriate to him, and regarding wine for a Nazirite, Sumchos does not dispute, because it is possible that the Nazirite will come before a scholar for absolution from his vow and the wine will [then] be permitted to him on that Shabbat, but Terumah/heave-offering, it is impossible that it will be appropriate for an Israelite (as Terumah is only for a Kohen), for even an Israelite who separates the heave-offering upon it, and behold it will be as if it had not been lifted up, for behold, it returns to eatables that are forbidden pending the separation of sacred gifts, and it is forbidden to eat from it until he returns and separates another heave-offering, for we don’t separate heave-offering on Shabbat, even at twilight; therefore, it is not appropriate for him. But the Halakha is not according to Sumchos.
+ולכהן בבית הפרס – it is taught anonymously and is not Sumchos who said it.
+בית הפרס – it is field in which a grave was ploughed, it is permitted for a Kohen to enter there when he is breathing and walking by, and sees that he doesn’t touch a bone the size of a barley-corn, and because of this, it is permitted to place his Eruv there, for he is able to enter in the place where he placed his Eruv, but he and his Eruv are in another place.
+לחוץ – to make a partition between himself and the grave so that it would not cause Levitical uncleanness arising from being under the same shelter with, or forming a shelter over, a corpse, such, for example that he would enter there with a chest, ark, and/or a turret. So we see that is appropriate for him but the dispute of Rabbi Yehuda and the Rabbis we establish in the Gemara (Tractate Eruvin 30b-31a) that even regarding an Israelite, the Rabbis dispute upon that of Rabbi Yehudah, and they state that we don’t place the joining of borders (i.e., by placing a enough food for a small meal somewhere within one’s two thousand cubit limit, one establishes that location as one’s residence for Shabbat) in a cemetery but the Mishnah did not mention the Kohen, other to inform us of the strength of Rabbi Yehuda’s [opinion], for even a Kohen they permitted, and in this, they dispute, for Rabbi Yehuda holds that even though it is prohibited to benefit and to use the cemetery, it is permitted to place the Eruv there, for we don’t make a joining of borders other than for a matter of a commandment, but the commandments were not given to benefit from them but even though the Eruv guards after its acquisition , for at twilight it acquires and already the commandment has been performed and it guards there the entire Shabbat, Rabbi Yehuda holds that a person is not strict regarding his Eruv if he lost it or it was stolen after he acquired it, but the Rabbis hold that a person is strict regarding his Eruv after he acquired it and desires that it not be stolen; therefore, when the Eruv is guarded in the cemetery all of Shabbat after he acquired it at twilight and the commandment was completed, it was found that he is using something that is forbidden for benefit, and that the graves are forbidden for benefit and therefore, a person should not leave his Eruv in the cemetery and the Halakha is according to the Sages.
+
+Mishnah 2
+
+מערבין בדמאי – with a loaf that was taken from an ignoramus/illiterate (i.e., someone who does not observe the rules of tithing and Levitical uncleanness) and did not separate from it the tithe of the tithe of doubtfully tithed produce.
+ובמעשר ראשון כו' אבל לא בטבל וכו' – all of these are explained in Tractate Shabbat, in the Chapter “They Clear Away” פרק מפנין(Chapter 18, Mishnah 1).
+השולח את ערובו ביד חרש כו' – to bring it to the end of two thousand cubits and specifically regarding the joining of borders/עירובי תחומין is not an Eruv if he sent it in the hand of a minor, but with עירובי חצרות /the joining of courtyards, it exists for us with a minor seizing the Eruv.
+ביד מי שאינו מודה בערוב – such as, for example, a Cuthean or a Sadducee (who does not recognized the validity of the Oral Torah).
+ואם אמר לאחר – who is deemed fit to receive it from someone not eligible and the fit one will bring it to the end of two thousand cubits.
+הרי זה עירוב – this is an Eruv as long as that he stands and sees at the time when the ineligible wone gives it to the hand of the one who is fit, even though he does not see it, for the fit one takes it for he performs with the presumption of an agent his mission.
+
+Mishnah 3
+
+נותנו באילן – A person who stands in the public domain and it has in it four handbreadths by handbreadths or more.
+למעלה מעשרה אין ערובו ערוב – for since the tree is four [handbreadths] wide, higher than ten [handbreadths], it is the private domain and he acquired his Sabbath camp/place to be the center of Sabbath movements in the public domain and since that if he would want to take his Eruv and eat in it, at the time when the Eruv finds him worthy to do so, which is at twilight, he is not able to take it for he would bring it from the private domain to the public domain, it would not be an Eruv.
+למטה מעשרה הרי זה עירוב – for below ten [handbreadths] it is a Karmelit (i.e., an intermediate domain – between a private domain and a public domain, which resembles a public domain – an open area larger than four square handbreadths that is not a public domain, such as fields, rivers, alleyways and lanes), for everything from three until nine [handbreadths] at a width of four [handbreadths] is a Karmelit, and since he took it as his Eruv, there is no prohibition other than Shvut (i.e., the Rabbinic decree to enhance the character of Shabbat as a day of rest), this is an Eruv. But our Mishnah is [according to] Rabbi (i.e., Rabbi Yehuda HaNasi/Judah the Patriarch), who stated that everything that is [done] because of Shvut, they (i.e., the Rabbis) did not decree upon it at twilight. But at the hour when he Eruv is beneficial for him, which is, at twilight, he may take it, and it is found that he and his Eruv are in one place, therefore, it is an Eruv.
+נתנו בבור – that is in the Karmelit, such as in the valley or in the fields and it was intended to establish his Sabbath camp in the valley or in the field, it is an Eruv, for the pit itself is the private domain, ad he acquires the Sabbath camp. the center of Sabbath movements in the Karmelit, and at the time when the Eruv benefits hi, that is, at twilight, he can take it, according to Rabbi [Judah the Prince] who stated that everything that is because of Shvut (i.e., to enhance the character of Shabbat as a day of rest), they d not decree upon him at twilight.
+אפילו גבוה מאה אמה – but below, there isn’t the width of four [handbreadths] for it is not the private domain, and even though that above it is four [handbreadths] wide, for we require for an Eruv to be on top of a place that has four [handbreadths].
+תלוש ונעוץ – it is an Eruv, but if it is attached, it is not an Eruv because, when he takes it, there is a decree lest he cut it off, because the reed is soft and one can make the decree lest he cut it off when he takes it, but a tree is hard, and at twilight, but we don’t suspect lest he will ascend and detach it, but the cutting off of a reed, since it is soft, he will certainly cut it off and will liable because of [the primary category of labor] of reaping. Alternatively, a reed and the tip of a pole are mixed up as attached with something detached, for many reeds are detached and inserted [into the ground] and appear as attached. Because of this, it is necessary to make a decree lest he cut off something attached and think that it is detached, but a tree, one doesn’t make the decree lest one ascend and detached and error to think that it is detached.
+נתנו במגדל – of wood.
+ואבד המפתח הרי זה ערוב – as, for example, that the lock is tied with cords and ropes, for if he does not finds the key, it is impossible to cut them other than with a knife, the first Tanna/teacher holds, since that it is possible to open it through his cutting the ropes with a knife, there isn’t here a prohibition [that is punishable] through stoning, but rather the prohibition of violating the Rabbinic decree to enhance the character of Shabbat as a day of rest (i.e., Sh’vut), that he damages through the cutting of the ropes but all of those who ruin it are exempt, but the prohibition of Sh’vut (i.e., the Rabbinic decree to enhance the Shabbat as a day of rest) at twilight at the time of his acquisition of the Eruv and they did not make a decree regarding it, as we have stated, therefore, it is an Eruv, for he is able to bring a knife and cut the ropes and take his Eruv. But Rabbi Eliezer holds that a utensil cannot be taken other than for the needs of his usage, and it is prohibited to carry the knife in order to cut the ropes for its use is not other than for cutting foods, and since there are two [prohibitions of Sh’vut], carrying the knife and cutting the ropes, even according to Rabbi [Yehuda Ha-Nasi] who stated that every thing that is because of Sh’vut at twilight, they didn’t not make the decree, in a similar manner, he admits that they made the decree. But the Halakha is not according to Rabbi Eliezer (who holds that the if he doesn’t know that the key is where it belongs, it is not a valid Eruv).
+
+Mishnah 4
+
+נתגלגל חוץ לתחום אינו עירוב – since there is someone from his household who dwells there until his Eruv is more than two-thousand cubits [away], he is not able to go and to measure it. And this is a case where it rolled two cubits outside the two-thousand cubits, for every person has four cubits from the place of his Eruv, two cubits from the eastern side of his Eruv and two cubits from the western side.
+נפל עליו גל – and it is he who needs a hoe or a pick-axe to get it out/remove it (see Talmud Eruvin 77b), which is a forbidden Sabbath creative labor but not a rabbinic decree to enhance the character of Shabbat as a day of rest.
+תרומה ונטמאת – for now it is not fit, neither for himself nor for another person, but the Tanna/teacher needed to inform us that if it rolled outside the Sabbath limit, or a heap of stones fell upon it, for had he informed us [only] that it rolled [outside the Sabbath limit], because there isn’t anyone with it, for it is in one place and his Eruv is in another place, but if a heap of stones fell upon it, where there is another with it, I would say that it is an Eruv. But if we were only informed [only] about a heap of stones that fell upon it and he is not able to take it other than with the Sabbath labor of a hoe or a pick-axe, but if it rolled, where it is possible that a wind blows and returns it within the Sabbath limit, I might say that is should be an Eruv, it comes to tell you [that this is not the case]. And the Tanna/teacher taught, “or it was burned”, to inform you of the power [of the opinion] of Rabbi Yossi (who quotes the testimony at the end of the Mishnah of Avtulmos regarding a matter of doubt concerning an Eruv) for even though there isn’t in the world because of a doubt that it isn’t forbidden. And the Tanna/teacher taught “heave-offering that was defiled,” to inform you of the the power of Rabbi Meir, for even though that there is such in the world, and one can say, that he set it up at twilight based upon the presumption of prior to that and that it was ritually pure, even so we don’t state a presumption for a leniency.
+משחשיכה הרי זה עירוב – for after he acquired it at twilight, we don’t suspect him if it was lost.
+הרי זה חמר גמל – for we are in doubt if he acquired the Eruv and here would be his house and from here he has two-thousand cubits in every direction that are from the border of his house and further on, or perhaps, he did not acquire the Eruv and from his house, he has two-thousand [cubits] in every direction and he didn’t acquire anything to the border of his Eruv, and as a result of this doubt, he is forbidden to go [anywhere] other than two thousand cubits that are between his house and the Eruv, for whichever way you turn, in those he is permitted, but not in the two-thousand [cubits] that are from his Eruv and beyond, for perhaps he did not acquire the Eruv. But not also from his house and onwards, for perhaps he acquired the Eruv. It is found that this pulls him to here and that pulls him to there, like a person who is driving a donkey or a camel, that the donkey walks before him and this person leads him or the camel from behind him, and he pulls it and he needs to turn before him or in back of him.
+רבי יוסי ר' שמעון אומרים ספק העירוב כשר – for we stated establish the Eruv on its presumption, for when he placed it, he was within the Sabbath limit, and he was ritually pure, and there was no pile of stones upon him, there his Eruv was an Eruv, and such is the Halakha.
+
+Mishnah 5
+
+מתנה אדם על עירובו – he places two Eruvin, one at the end of two-thousand cubits to the east of his house and one at the end of two-thousand cubits to the west of his house, and he states: “If idolaters came to the east and I need to free from before them, I will acquire for myself My Eruv that is in the west and my house will be for me four-thousand cubits. But even though that they didn’t come until the morrow, we state that there is a retrospective designation (i.e., literally, a choice), that he acquired for himself an Eruv in the other direction at twilight.
+הריני כבני עירי – two-thousand [cubits] from my city in every direction and I do not need to profit from here and to lose from there.
+אם בא חכם למזרח – outside of the Sabbath limit of my city and I want to learn from his mouth, and now I don’t know to which side he will come, and on the morrow I will here from people that come from there that it is to here near the Eruv.
+רבי יהודה אומר – if they came from here and from there, and one of them was his Rabbi/Teacher, he should go to his Rabbi/Teacher, and not towards the other, for we hold that with a creature, that at the time of acquisition of the Eruv at twilight, his intention is to acquire for himself that Eruv that is on the side of his Rabbi/Teacher. But the Halakha is not according to Rabbi Yehuda, for sometimes it is more enjoyable for a person to be with his friends more than his Rabbi/Teacher.
+
+Mishnah 6
+
+מערב אדם שני עירובין – if he wants to walk on the first day (i.e., whether it is Shabbat or Yom Tov) to this direction and on the second day to that direction, he can make an Eruv to the east and to the west on the eve of the first day, “My Eruv of the east, will acquire for me today for the needs of tomorrow, and my Eruv of the west will acquire for me at twilight of the morrow for the needs of the second day.” For Rabbi Eliezer holds that Shabbat and Yom Tov – they are not like one long day, but rather two [separate days] of holiness, and at twilight of the first, for him he acquires, and not on the second day.
+עירובי בראשון ובשני כבני עירי – meaning to say, and if he did not need to walk other than on the first day, and on the second [day], he doesn’t need to move from his place, and does not want to lose neither the two-thousand cubits from one direction nor the two-thousand cubits from the other direction, he should make one Eruv to the side/direction that he wishes to go on the first day, and state: “My Eruv will acquire for me for the needs of tomorrow, but on the second [day], I will be like the people of my city/town, who did not make an Eruv.” Or, if he needed to go on the second, but not on the first, he would state: “his Eruv will acquire for me at twilight of the morrow and on the first [day], I will be like the people of my city/town.”
+או מערב לשני ימים – that is, to one direction as we state above. But further than this, why do I need it? But rather, this what the Rabbis said to Rabbi Eliezer: “If you admit that for the first day, that you will either make an Eruv in a certain direction or will not make an Eruv at all, for you are not able to say that for half a day, my Eruv is towards the east and half a day, my Eruv is towards the west. For two days also, which are for Shabbat and Yom Tov, either make an Eruv like for the first day, or do not make an Eruv at all,” for the Rabbis doubt whether Shabbat and Yom Tov is it to be considered like one long day or not, make it here for a stringency, for one cannot make an Eruv in two directions for perhaps it is one holiness (i.e., Shabbat and Yom Tov), and here for a stringency as they state later on, we will eat on the first, for there is no Eruv for the second, for perhaps they are two [separate days] of holiness and not like one long day.
+מוליכו – the agent on the eve of Yom Tov that precedes the Sabbath and wats for nightfall until he acquires the Eruv.
+ונוטל ובא לו – lest he lose it and will not have for himself an Eruv for the second day, as it is taught, it is consumed by his Eruv on the first day for the Eruv of the first day and there is no Eruv for the second day.
+ובשני – and he returns and sends it on the second day. For we hold that a person who makes his Eruv with bread on the first day and wants to make an Eruv with bread on the second, he must make his Eruv with the same Eruv itself that he called a name upon from yesterday, but now he is silent. But not with another piece of bread, for he must designate this now the name of Eruv, and he would be like preparing from Yom Tov for Shabbat.
+נמצא משתכר בהליכתו – meaning to say, that his walking acquires for him for the day after.
+ומשתכר בעירובו – when he eats it (i.e., the bread). But Yom Tov that follows Shabbat, it is not possible like this, which he sends it on the first day and does not eat it and returns and goes there on the second [day] to see if the Eruv awaits the night [at the Sabbath limit], and if he wants, he can eat from it afterwards (i.e., after the Sabbath).
+מודים אתם לי שהן שתי קדושות – that you have stated that if the Eruv is consumed on the first day, there is no Eruv on the second, but if there is one level of holiness, it is for him like one long day, and he acquires at twilight that of the first day for both of them, but since they are two separate [days of] holiness, he can make an Eruv also for two directions, but the Rabbis here follow the stringency and there the stringency as we have stated, because they had doubts. But the Halakha is according to Rabbi Eliezer that Shabbat and Yom Tov are two [separate] days of holiness.
+
+Mishnah 7
+
+שמא תעבר – lest the Great Jewish Court would make Elul a leap month (i.e., adding a 30th day to what is ordinarily only 29 days), and there will be two Holy Days, the thirtieth of Elul and the thirty-first, and he would need to go on the first day to one side and on the second day to the other side by making two Eruvin, and place them on the eve of Yom Tov, one on this side and the other on the other and say, etc. (i.e., that my Eruv for the first day will be in one direction and my Eruv for the second day will be in the other direction – like in the previous Mishnah).
+ולא הודו לו חכמים – for they hold that it is one [day] of holiness. And the Halakha is according to the Sages regarding the two holy days of Rosh Hashanah. But not because doubt alone they established this lest the Jewish Court should sanctify the thirtieth day or the thirty-first day (as Rosh Hashanah/Rosh Hodesh), and one of them is a weekday. But because lest witnesses should come from the time of Minha/afternoon and beyond (and state that they saw the New Moon), and they would observe that day as holy and the morrow as holy and both of them would be one holiness. But, the rest of the Holy Days of the Diaspora, that they did not establish other than from doubt, for we don’t know when the Great Jewish Court sanctified the month, the Sages agree with Rabbi Yehuda that they are two [days of] holiness. And the Sages that are mentioned here are Rabbi Yossi.
+
+Mishnah 8
+
+מתנה אדם על הכלכלה – a basket that he has of fruits that are eatables forbidden the separation of sacred gifts, he makes a condition about the on the first Holy Day of Rosh Hashanah and states, “if today is a weekday, this will be heave offering on these, but if today is a Holy Day [of Rosh Hashanah], there is nothing in my words,” for we don’t collect heave-offering/Terumah on Yom Tov. And on the morrow, he states, “if yesterday was Holy and today is a weekday, may this that I stated yesterday regarding this [produce] be heave-offering on this, but if today is a Holy Day and yesterday was a weekday, it already was heave-offering/Terumah. And he consumes the basket containing chosen fruits that is designated and leaves over the Terumah/heave-offering.
+ולא הודו לו חכמים – this is Rabbi Yossi as we stated (see previous Mishnah), who holds that it they are one holiness, and we don’t collect Terumah/heave-offering on them And especially with the two holy days of Rosh Hashanah as we have explained above.
+ביצה שנולדה בראשון – of Rosh Hashanah (see the first Mishnah of the Tractate Betzah).
+תאכל בשני – for if the first [day] is holy, the second is a weekday, and the egg that was born on Yom Tov is permitted on a weekday, for there is no preparation for a weekday. But if the first [day] is a weekday and the second is a holy day, it is found that that thee weekday prepares for the Holy day, and that is all right.
+ולא הודו לו חכמים – on the two days of Rosh Hashanah alone, for they are one holiness. But on the rest of the Holy Days of the Diaspora, they (i.e., the Sages) agree with him.
+
+Mishnah 9
+
+והחליצנו – strengthen us and exchange our strength like (Numbers 32:17): “And we will hasten as shock-troops”; another interpretation: save us and rescue us like (Psalms 140:2): “Rescue me, O LORD from evil men.”
+אם היום אם מחר – if today, he will strengthen us today, and if tomorrow, he will strengthen us tomorrow.
+ולא הודו לו חכמים – not to mention that of the New Moon/Rosh Hodesh on Rosh Hashanah/the New Year, and not to make the condition, if today, or if tomorrow, but rather, he says, strengthen us undefined on the two days and he doesn’t mention the New Moon at all. And the Halakha is according to the Sages.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+מי שהוציאוהו עובדי כוכבים – to force him [to go] outside the [Sabbath] limit/the marked off area around a town within which it is permitted to move on the Sabbath – based upon Exodus 16:29 – two thousand cubits in every direction.
+או רוח רעה – a demon entered in him and confused his mind and he went outside the [Sabbath] limit and he returned to his sanity and behold he was outside the [Sabbath] limit.
+החזירוהו לתוך התחום כאילו לא יצא – for behold the entire city is like four hundred cubits to him as it was at the outset and two-thousand cubits in every direction when they carried him out and returned him against his will, but if he left under his own power even though he was returned against his will or he was carried out against his will and returned under his own power, he has nothing ought four cubits.
+הוליכוהו לעיר אחרת – and behold it is surrounded by partitions or that they placed him in a pen or in a stable which are surrounded and their enclosing fence is large.
+מהלך את כולה – for since it is surrounded by partitions, it is like four cubits.
+ר' יהושע ור' עקיבא אומרים אין לו אלא ארעב אמות – for since he did not make Shabbat in the empty space with partitions while it was still daylight, the partitions have no effect for him. But my teachers/rabbis explained that since they decreed that a pen or a stable is on account of an unguarded field, which has no partitions and in an unguarded field, all the world admits that he doesn’t have anything other than four cubits.
+מפרנדיסין – name of a place.
+והפליגה – when it becomes distant from the shoreline and enters into the middle of it (i.e., the ocean), it is called separation on the language of (Psalms 1:3): “[He is like a tree planted] beside streams of water.”
+הלכו את כולה – they were walking throughout the ship and even though the ship traveled on the Sabbath and went outside of the [Sabbath] limit, it is like someone who went outside of the [Sabbath] limit and was placed in a pen or a stable for the ship is surrounded by partitions.
+שרצו להחמיר על עצמן – that for them, they decreed that a pen or a stable is on account of an unguarded field on the ship; all the while that it is traveling, it is permitted to walk throughout it and furthermore, since they made the Sabbath in the empty space with partitions while it was still daylight, but they wanted to be stringent. But the Halakha is according to Rabban Gamaliel and Rabbi Eleazar ben Azariah.
+
+Mishnah 2
+
+לנמל – a place where the ships park when they leave from the ocean to its shoreline.
+מה אנו לירד – from the ship into the city for we had not come from outside the [Sabbath] limit once it became dark, and this harbor is not surrounded by partitions for had it been surrounded by partitions, that which Rabban Gamaliel had said above (i.e., Mishnah 1) that he had been placed in a pen or a stable, he would be able to walk throughout it all.
+שכבר הייתי מסתכל – in the tube of a perforated reed that was properly prepared to the measurement of the clearness/viewing of two-thousand cubits.
+
+Mishnah 3
+
+מי שיצא ברשות – such as for the testimony of the New Moon or to save someone from idolaters or from the river.
+כבר נעשה מעשה – and you do not need to go.
+יש לו אלפים אמה לכל רוח – from the place where it had been told to him.
+כאילו לא יצא – this is how it should be said: If he had those two thousand cubits that were given to him in all directions from the place that he was told to him, they enter into the two-thousand [cubits] of the [Sabbath] limits of his house, it is considered as if he had not left from his [Sabbath] limits and he walks until his house and he is like at the beginning.
+שכל היוצאין להציל חוזרין למקומן – this is how it should be said – for we have found another leniency for all who go out to save [someone] from idolaters or from debris because they went out with permission, they are allowed to return with their weapons to the places and they would not need to place down their weapons – this is also how they were lenient for one who went out with permission to be as if he had not gone out.
+
+Mishnah 4
+
+מי שישב בדרך – [he had sat on the road] to rest and did not know that he was at the [Sabbath] limit of the city and it became dark for him there and when he stood up he saw that he was near to the city and to its [Sabbath] limit.
+לא יכנס – [he should not enter] into the city to be like the people of the city, but rather from the place where it had become dark for him, he should measure two thousand cubits and on the place where they were able, he should go and no further.
+ר"י אומר יכנס – [he should enter] and walk through the city and outside of it two thousand cubits like the people of the city, and the Halakha is according to Rabbi Yehudah.
+בלא מתכוין – for he did not know that it had become dark for him when he was in the [Sabbath] limit of the city and he did not intend to make his Shabbat in the city but rather in his place.
+
+Mishnah 5
+
+יש לו אלפים אמה לכל רוח – for Rabbi Yohanan ben Nuri holds that ownerless things which lack the knowledge of its owners acquire their appointed place of Sabbath movements in their place and they have two thousand cubits in every direction and a person who sleeps who has no knowledge at the time when he acquires his appointed place of Sabbath movements, his law is like ownerless things and he has two thousand cubits in all directions, but the Rabbis hold that ownerless objects do not acquire their appointed place of Sabbath movements in their place but he who acquires title to them brings them to the place where he is able to go. Similarly, a person sleeping does not acquire his appointed place of Sabbath movement and he has nothing other than four cubits [of movement] alone. But the Halakha is according to Rabbi Yohanan ben Nuri for the person who is sleeping acquires his appointed place of Sabbath movements in his place and he has two thousand cubits in all directions but regarding ownerless property, the Halakha is according to the Sages for they are like the feet of all people and they do not acquire their appointed place of Sabbath movements in their place but the person who acquires them walks them to a place where he is able to go.
+וחכמים אומרים אין לו אלא ד' אמות – since at the time that he sanctified the [Sabbath] day, he did not acquire his appointed place of Sabbath movements and he only has four cubits that the Torah provided him, as it is written (Exodus 16:29): “Let everyone remain where he is,” and the height of each average individual is three cubits and one [additional] cubit to stretch his hands and his feet.
+ר' אליעזר אומר והוא באמצען – The Sages hold that we give him four cubits in each direction but Rabbi Eliezer states we give him four cubits which is two cubits to each side of him.
+לאיזה רוח שירצה – he takes four cubits and after ascertaining one side, he cannot go back and ascertain another side.
+
+Mishnah 6
+
+היו שנים – [two people] standing six cubits apart from each other where two cubits of each one of them is enclosed with that of his fellow, they may bring and consume [food] within the two cubits as long as this one does not stretch his hand into the two outer [cubits of the other] (and the same applies in the other direction) for he has nothing in them and he takes out to there his bread and/or his belongings.
+והאמצעי מובלע ביניהם – two cubits within this one’s and two cubits within that one’s, he is permitted into each of them. He can turn this way and use with this one, and/or turn that way and use the other.
+לג' חצרות – and they are all adjacent to each other.
+פתוחות לרשות הרבים – for each one is a domain unto itself and they don’t have the benefit of crossing each to the other, but they ae not forbidden to each other.
+ערבו שתיהן עם האמצעית היא מותרת עמהן וכו' – But, the Rabbis differ from this opinion of Rabbi Shimon and state that they are all forbidden to each other now, but Rabbi Shimon would say to them: But isn’t this the case that there were three, and the middle person’s overlapped in the meantime but you admit that he is permitted with them and they (i.e., the other two) are permitted with him which is similar to three courtyards but why are you disputing with me regarding the three courtyards, but the Rabbis say to him: there, in the case of the three courtyards, because they are large, the two outer ones are prohibited to each other, let them come and remove from this one (i.e., the middle one) to theirs (i.e., the one’s that are external). But the [owner of the] middle [courtyard] did not pay attention and he did not remind them for they said, lest it is one of those who lodge in the middle [courtyard] who is permitted both in this one and from that one he removes something; but here, with three people, if one comes from one of the two outer [courtyards] to remove into two cubits of the other’s outer area, the middle one will give heed to it and remind him, but the Halakha is according to Rabbi Shimon regarding the three courtyards where the [residents of] the two outer ones are prohibited to each other [to carry from one to the other].
+
+Mishnah 7
+
+והיה מכיר אילן או גדר – that he is able to arrive there prior to it getting dark, but that he is tired and wants to rest in his place.
+לא אמר כלום – since he did not specify which four cubits he chose for himself from under the tree it is not a Sabbath resting place, and he has nothing other than the four cubits where he is, for he did not acquire a Sabbath resting place in his location since he uprooted his mind from making a Sabbath resting place here and also under the tree, he did not acquire a Sabbath resting place but these words apply when there are eight cubits or more underneath the tree for it would be possible to state that he chose this side or that he chose that side and there wouldn’t be a conclusion, but seven cubits, by force, part of his home would be recognized with the middle cubit, for it is impossible that he did not specify/verify, for if it was the middle of the tree, he specified four cubits, they are part of that, or if it were from one side or the other side, it is part of them, therefore, he acquired there [a Sabbath resting place].
+אמר שביתתי בעיקרו – for since he concluded his place of that Sabbath resting place, he acquires for himself two thousand [cubits] to the side of his feet and two thousand [cubits] to the side of his house.
+
+Mishnah 8
+
+ואם אינו מכיר – a tree or a fence.
+או אינו בקי בהלכה – but he doesn’t know that it will benefit him when he says, that my Sabbath resting place is in a certain place, but he said “my Sabbath resting place is in its place,” he has acquired his place.
+עגולות – that regarding the Cities of Refuge, when we appoint them, we derive two thousand cubits of the Sabbath limit, as it is written (Numbers 35:5): “[You shall measure off two thousand cubits outside the town on the east side, two thousand on the south side, two thousand on the west side, and two thousand on the north side, with the town in the center.] That shall be the pasture for their towns.” To this one you give corners (see Talmud Eruvin 51a) which are corner-pieces, but you don’t give corner-pieces to those who set up Sabbath resting places, but the Rabbis who required square expound upon this to include like this (i.e., square) it will be for all Sabbath resting places, and the Halakha is according to the Sages.
+כטבלא מרובעת – Maimonides wrote that because it is impossible to make an exactly defined quadrangular, the Mishnah purposely taught "כטבלא מרובעת"/a square board, that is to say, as people are accustomed to make something square, even though it is not an exactly defined quadrangular.
+נשכר את הזויות – four corners in its diameter of the quadrangular which is greater than the circle that is within it.
+
+Mishnah 9
+
+זה שאמרו – such as the case of one who is on the road and he doesn’t have bread with him, and now he is poor, the Sages permitted him to make an Eruv with his feet for Rabbi Meir holds that the essence of the Eruv is with bread and it is a leniency for they were lenient regarding the poor or someone who is coming on the road and he doesn’t have any bread to make an Eruv with his feet. But Rabbi Yehuda holds that the essence of the Eruv is with the foot and it is a leniency, for they made a leniency for the rich who is not able to walk on his feet that he may send his Eruv through an agent and the Halakha is according to Rabbi Yehuda. But both Rabbi Meir and Rabbi Yehuda are similar in that if a person says that his Sabbath resting place is in a certain place, he does not acquire a Sabbath resting place in the place that he said, other than if he is poor or comes on the road and doesn’t have any bread with him, but if he is rich, he must send bread in the place of his Sabbath rest, and he who says: “My Sabbath resting place is in this particular place” does not acquire there a Sabbath resting place other than if there is time left during the day where he can run and arrive there prior to the onset of darkness, and if he lacks that much time left during the day, at the hour that he states: “My Sabbath resting place is in a certain place,” he did not acquire a Sabbath resting place there.
+
+Mishnah 10
+
+מי שיצא –[a person who left] from his city that the people of city sent him to bring to them an Eruv [with a piece of bread] in order that they would be able to walk on the morrow to a city that is making an Eruv for it that is near to them two Sabbath limits and one can walk from one to the other through [the use of] an Eruv.
+והחזירו חברו – for he said to him, it is a period of heat, or a period of cold.
+הוא מותר לילך – on the next day to the same other city for since he took possession of the path in order to purchase a Sabbath resting place at the end of two-thousand cubits away from the city, he is like a poor person who states that “my Sabbath resting place is in a certain place,” and he has acquired there his resting place.
+וכל בני עירו אסורין – for they did not take possession of the path and they have nothing other than two-thousand cubits in every direction from their city.
+רמ"א וכו'- Rabbi Meir doubts whether he is poor since he left from his house and took possession of the path or perhaps because he was able to make an Eruv with bread or he didn’t make an Eruv, he is not a poor man; therefore he is an ass driver [or] a camel driver, who does not have two-thousand cubits from his city in every direction lest his Sabbath resting place is in the place where he was walking to bring there the Eruv at the end of the two-thousand [cubits] from his city and at the end of the two-thousand [cubits] from his city, he also did not acquire two-thousand [cubits] towards the side of another city – lest he did not acquire a Sabbath resting place other than in his own home, but the Halakha is according to Rabbi Yehuda.
+
+Mishnah 11
+
+אפילו אמה אחת לא יכנס – and he doesn’t have anything other than four cubits from here and four cubits from there, and even though his four cubits is enclosed within the [Sabbath] limits of the city, we do not say that since he arrived, he arrived, for he holds that the enclosure of Sabbath limits isn’t anything.
+שתים יכנס – Rabbi Eliezer, according to his reasoning who said, that he is in their middle, for at the end of the two-thousand [cubits], he has four cubits – two from this side within the [Sabbath] limit and two from that side at the end of the [Sabbath] limit; therefore, if he would stand in the second cubit, he could enter for the enclosure/absorption of [Sabbath] limits matters, but the Halakha is not according to Rabbi Eliezer.
+מי שהחשיך – that he was coming from the path and it became dark for him outside the [Sabbath] limits.
+לא יכנס – because he did not acquire a Sabbath resting place in his place because he did not reveal his intention that he wanted to acquire a Sabbath resting place in his place. But in the city, he did not acquire a Sabbath resting place because between him and the city there is more than two-thousand cubits, therefore, he has nothing other than four cubits according to the law of “he who went outside the Sabbath limits.”
+עד ט"ו אמה – not exactly, for the same law applies a little bit less or a little bit more. But there are those who interpret fifteen [cubits] exactly, and I don’t know how to reconcile this well.
+המשוחות – those who measure the [Sabbath] limits (i.e., the surveyors) for the cities and make a sign at the end of the [Sabbath] limit, they do not measure to make the sign of two-thousand exactly but mark within the limits in order to allow for mistakes (see Talmud Eruvin 52b) who do not recognize the sign and sometimes they go out further than it, and they are not paying attention to it; because of this, it is was customary always to contract within the two-thousand, so that it would be that these fifteen cubits are within the [Sabbath] limits and since this individual was the victim of an accident, we permit him to enter and we are not stringent with him, for just as we are stringent with someone who left outside of the [Sabbath] limits and there, he had to be careful to pay attention that he should not leave, but the Halakha is not according to Rabbi Shimon.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כיצד מעברין (how do they extend the city limits -for defining the Sabbath limit) – the language of a pregnant woman whose belly protrudes. And this is what he said, how does she have the extension of the city limits? If one house enters, and another house leaves, etc. And when he comes to put up a marker as a sign of the boundary of the city and he comes to measure two-thousand [cubits] outside it. But if hits wall was not part of it but rather the near-by houses and they were connected, and there is a house that enters into the city more than its neighbor, and its entrance appears defective, and there is house that protrudes and goes out side more than its neighbor.
+או פגום נכנס פגום יוצא – there are towers protrude in the wall, sometimes they protrude inwards and sometimes outwards.
+או שהיו שם – at one of the corners of the city.
+גדודיות גבוהות (ruins/debris – ten handbreadths high) – broken parts of the wall of the destroyed homes, and there are within seventy cubits and remnants of the city.
+או נפשות (structure next to or over a tomb) – a building that they make on the grave, and it has within them a dwelling house.
+מוציאין את המדה כנגדן – if these protrusions are near the northeastern corner, we see as if there is another protrusion corresponding to it on the southwestern corner, and a chord is stretched from one to the other and measures from the chord and outward, in order that the [Sabbath] limit is equivalent to the two corners, and it won’t be long here and short there.
+ועושין אותן – the [Sabbath] limits square, so that there should be two-thousand [cubits] to the sides like there is in the middle. But not round, so that there will be two-thousand [cubits] in the middle, and on the sides, they are reduced in the manner of something round.
+
+Mishnah 2
+
+נותנים קרפף לעיר (for measuring the Sabbath limits, we allow an area of seventy-square cubits outside the town added to the town – for the purpose of the Sabbath limits) – all who come to measure the [Sabbath] limits leaves to the city/town the air-space of seventy cubits and left-overs, which are seventy cubits and two-thirds of a cubit, and from there, he begins to measure two-thousand cubits, as it states (Numbers 35:4): “[The town pasture that you are to assign to the Levites] shall extend a thousand cubits outside the town wall all around,” the Torah stated that one should give outside [the wall] and afterwards measure, meaning to say, give it an area of seventy-square cubits and remnants outside the town added to the town and afterwards measure from there and beyond/further.
+לא אמרו קרפף אלא בין שתי עיירות – two towns that are adjacent/near each other, they given seventy cubits and left-overs to each one in order to attach/combine them through these enclosures to become like one city, and a person who comes to walk from one of them [through] its neighbor measures for himself two-thousand cubits from outside its neighbor, because since both of them are like one town/city through these enclosures that connect between them. And the Halakha is according to the Sages, for we don’t place an enclosure for one town/city, but rather only between two towns/cities.
+
+Mishnah 3
+
+וכן שלשה כפרים משולשים – on actually a triangle, but the third stands from afar corresponding to between the outer ones (i.e., towns) , and everything, for whereas, the middle [town] enters between them and there isn’t anything between this one and that one other than one-hundred and forty one and one-third cubits , which are seventy cubits and two-thirds [of a cubit] to this one, and seventy and two-thirds [of a cubit] to that one, and similarly, to the side of the other outer city/town. There is nothing between the middle one (i.e., town/city) and it other than one-hundred and forty-one cubits and one-third [of a cubit], all three of them (i.e., the towns/cities) are thought of as one [city/town]. But the person who leaves from one of them to to go through its neighbor counts from the wall of its outer neighbor. And how much should there be between the middle [city/town] to the outer [city/town]? Two-thousand cubits, for since the middle [town/city] is capable of going to the outer one and outer one to the middle one without an Eruv, we state that we see it as if the middle one is placed between them. But if it is further than two-thousand [cubits], we don’t say that we see it.
+
+Mishnah 4
+
+אין מודדין – two-thousand cubits of the Sabbath limit other than with a flax rope that is fifty cubits long.
+לא פחות – that if the rope is short, it is greatly stretched and lengthens [one must say, the measurement].
+ולא יותר – when it is too long, it becomes heavy, he doubles it at its middle and shortens it.
+אלא כנגד לבו (at level with his heart) – The Sages established for him a place to put the head of the rope, every person level with his heart, for if this person would place it corresponding to his neck and the other corresponding to his feet, the rope would shorten and the [Sabbath] limits would grow shorter.
+
+מבליעו (takes account only of the horizontal span/includes it) – if it is not fifty cubit wide from border to border from above, even though there is in its sloping going more than one-thousand, we don’t say that he should raise the measurement of his slope to the measurement of the [Sabbath] limit, but rather, this should stand on the border from here, and that should stand on its border from there and absorb (i.e., include) it from the slope with one rope.
+וחוזר למדתו – for since it teaches, “continues his measuring” – implying that if its width that corresponded to the town/city was more than fifty [cubits] and he was not able to absorb it/include it there with the rope, and with one of its heads that does not correspond to the town/city, he can absorb it/include it there, and measure and go there from the border and beyond until it corresponds to the place where the the width of the valley ends sin it corresponding to he city/town, and he returns to his measurement corresponding to the town/city and completes the measurement of its [Sabbath] limits.
+הגיע להר מבליעו – and this is so that the mountain/hill will not be standing upright a great deal, but rather slanting, for in the walking of five cubits from it, he will not raise it (i.e., the rope) other than ten handbreadths, if it is standing straight up until with at least of the distance of five cubits it is standing upright ten handbreadths, he doesn’t include it/absorb it, but rather, estimates it alone and goes on.
+והוא שלא יצא חוץ לתחום – when he measurer goes to include the hill/mountain or the valley, he should not leave outside of the [Sabbath] limit to a a place where the tops of the valley are short – that he is able to absorb them there in order that he can return afterwards to his measurement corresponding to the town/city, as a decree, because a person who sees it measures it and goes there would say that the measurement of the [Sabbath] limit of the sides of the city/town come up to here.
+בזו אמר רבי דוסתאי – with this, to exclude the city of refuge and the heifer whose neck is broken that is nearest to the space/cavity that they don’t estimate the level distance between two places separated by mountains (see Talmud Eruvin 58a-b – because they are from the Written Torah).
+מקדרין – they perforate, they see as if they perforate them and measure the path of the perforation, to exclude the measurement of its sloping, as we stated in the Gemara (Tractate Eruvin 58b) that they measure it with a rope of four cubits and the bottom they place the rope corresponding to his heart and at the top corresponding to his feet, and similarly they measure it all four cubits by four cubits and they deduct the slope of all four cubits by half the height of a person. And the Halakha is according to Rabbi Dostai.
+
+Mishnah 5
+
+אין מודדין אלא מן המומחה – a person who is a specialist in measuring, and the Gaon explained that the word מומחה is the language from (Numbers 34:11): “and abut on the eastern [slopes] of the Sea of Chinnereth/Kinneret,” meaning to say that they intent to measure the bottom ab initio from the place that is level and straight, in order that they would not need to perforate.
+ריבה למקום אחד ומיעט למקום אחר – that they found signs of this [Sabbath] limit long and protruding corresponding to the signs of the [Sabbath] limit in the corner that is opposite it.
+שומעין למקום שריבה – and we remove the shorter measurement, that is corresponding it, because it did not initially stretch the rope all the way. And it is taught in the Tosefta [Eruvin 4:`6 – in the Lieberman edition – but it is in chapter 6 according to the Erfurt manuscript] that he must stretch it with all of his strength [and measure].
+ריבה לאחד ומיעט לאחר – this is what he said: if there was a greater distance for one [expert] and a lesser distance for the other [expert], for the two people who measured were experts – this one had a greater distance and the other a lesser distance.
+
+Mishnah 6
+
+עיר של יחיד – as, for example that one person acquired it all and he rents out all of its houses to the people that are living there, and afterwards, it becomes the property of many.
+מערבין את כולה – in the manner that they create a symbolic community of residence (i.e., an Eruv) when it belonged to a single individual that didn’t require a remnant.
+אין מערבין את כולה – for it is forbidden to make an Eruv for a city/town belonging to many if he doesn’t leave known houses without an Eruv, for this remnant is a recognition that the reason is because of an Eruv, so that it would not forget the laws of the public domain. And this is the case, since it [belonged] to the group, and required a remnant even though that now it would be judged as that of an individual as at first.
+אלא אם כן עשה חוצה לה – a remnant that was not made into a symbolic community of residence with the rest of the city/town, but it something remarkable that comes to teach us that even a remnant of something outside it has an effect on the rest of the city/town.
+כעיר חדשה שביהודה – there was a city in Judah and its name was Hadasha, and there not there other than two temporary residents/inhabitants , and this is the smallest city/town that is in all of land of Judea and it was the remnant to a larger city that is adjacent to it, and this is measurement of the remnant that one needs to leave over in a city/own that they did not make into a symbolic community of residence (i.e., Eruv) with the others because of recognition.
+רבי שמעון אומר שלש חצירות כו' – and the Halakhic decision is that even one house in one courtyard is a remnant. But a city that doesn’t have other than only one opening even if was of many [people], there is no need for remnant.
+
+Mishnah 7
+
+מי שהיה במזרח – in the field, and he sanctified for himself the [Sabbath] day and he was far from his Eruv more than two-thousand [cubits], for his Eruv is not an Eruv, since he is not able to walk and to carry, it would be for him a Sabbath camp in his house when his Eruv is not an Eruv.
+
+בעיבורה של עיר (within the outskirts of the city) – in one of the houses that stands within seventy cubits and left-overs.
+לא עשה ולא כלום – for without an Eruv also, he has from the city/town two-thousand cubits in every direction, and the entire city/town with its outskirts are considered to him as four cubits.
+נתנו חוץ לתחום – outside of the outskirts of the city/town. And this is explained in the Gemara (Tractate Eruvin 60b).
+מה שנשכר –[what he gains] in this direction, he loses in the direction that is opposite it. For he counts from the Eruv two-thousand [cubits] in every direction if it and if he placed [something] at the end of one-thousand [cubits] to the east, it is found that the two-thousand [cubits] of the east end at the conclusion of three-thousand [cubits] of the city and he has gained one-thousand, but the two-thousand [cubits] of the west end at the end of one-thousand [cubits] of the west of the city, and he lost one-thousand [cubits]. And this comes to tell us that the city does not count in the total of the two-thousand [cubits] of the west but rather all of it is like four cubits. And these words [apply] when the two-thousand [cubits] do not end from the Eruv to the side of the city/town, but rather, at the end of the city/town or outside of it, but if they end in the middle or the city or at whatever place within it, he cannot walk within the city/town other than up to the point where the two-thousand cubits of the Eruv end, and not further, as it is taught nearby (in the next Mishnah).
+
+Mishnah 8
+
+אנשי איש גדולה – that they (i.e., the residents of a large town) had a small town within the two-thousand [cubits] and they depart from their city and count and walk the path of the small [city/town] that is adjacent/nearby, they walk through all of the small town/city that is adjacent to them like four cubits and complete their measurement outside of it.
+ואין אנשי עיר קטנה מהלכין את הגדולה – [the large town/city] in its entirety like four cubits, because the measurement of the [Sabbath] limits ended in the middle of the large city/town, therefore, the large city/town is not considered for them like four cubits and they don’t go there, but rather only until the end of their [Sabbath] limits.
+כיצד מי שהיה מעיר גדולה – Our Mishnah is deficient and should be read as follows: The people of a large town/city walk through the entire small town/city but the people of a small town/city do not walk through all of the large city/town; in what case are these words said? When he measures two-thousand cubits. But, a person who places his Eruv within the city/town, whether the people of a large town/city placed it in a small town/city or whether the people of a small town/city placed it in a small town/city, they walk all the city/town that the Eruv is placed in it like four cubits. How so? He who was from a large city/town and placed his Eruv in a small town/city etc.
+ור' עקיבא – disputes on the first Tanna/teacher and holds that the Eruv does not make the city/town in which it is placed like four cubits, and we don’t count two-thousand cubits other than from the place of the Eruv. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 9
+
+אימתי בזמן שאין בה דיורים – that their partitions were torn down and are not fit for inhabitants, for if it were fit for residents, even though there are none in it now, inhabitants are not considered everything like four cubits, and even if it is large like Antioch.
+נמצא קל תוכה מעל גבה – for whereas the [Eruv] on top of the cave , if he placed there his Eruv, he does not have anything other than two-thousand cubits from the place of his Eruv, for on top of it is not fit for inhabitants, but inside , he walks throughout and outside of it two-thousand cubits.
+ולמודד שאמרו – even though that the Sages dispute on Rabbi Akiva when placing his Eruv in the city/town to state that the entire city is to him like four cubits, they admit that someone who comes from the place of his Sabbath camp and his measurement of two-thousand cubits ended, even in a cave where there are inhabitants, that he doesn’t enter further from his measurement at all.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+הדר. מי שאינו מודה בערוב – a Cuthean or a Sadducee.
+הרי זה אוסר עליו – to carry from his house to the courtyard until he would rent permission from him that he has in his courtyard.
+לעולם אינו אוסר עד שיהיו שני ישראלים – whether the first Tanna/teacher [of our Mishnah], whether Rabbi Eliezer ben Yaakov – the residence of an idolater is not called a residence, and by law, it should not prohibit, but the Rabbis decreed this in order that a Jew should not live with an idolater and that he should not learn from his actions. The first Tanna/teacher [of our Mishnah] holds that even though the idolater is suspected of being a murderer and it is prohibited for a Jew to be alone with him, sometimes it happens that a Jew resides with an idolater and the Rabbis state that an Eruv has no effect in the place of an idolater and the nullification of one’s domain has no effect in in the place of an idolater until he leases, for the idolater will not lease because he is suspected of witchcraft and because of this, a Jew will not come to dwell with an idolater and will not learn from his actions. But Rabbi Eliezer ben Yaakov holds that since the idolater is suspected of being a murderer, there are two [things] that are found present in residing that the Rabbis decreed concerning them: One – that it is not frequent a resident is forbidden to be alone with him, the Rabbis did not make a decree. And the Halakha is according to Rabbi Eliezer ben Yaakov and we rent from the idolater, even for less than a penny/Perutah, and even on Shabbat and even though the idolater does not resign his possession until a Jew will rent from him, he can resign his possession and even on Shabbat, for he would say to his fellow, that since my domain was not included in the Eruv, my possession is resigned to you (for Sabbath purposes – see Talmud Eruvin 69b), and he would be prohibited from carrying in the courtyard while his fellow (i.e., the idolater) is permitted, and if they wish after his fellow had completed carrying what he needed for himself, his fellow could go back and annul his possession and he would be permitted while his fellow would be prohibited.
+
+Mishnah 2
+
+מעשה בצדוקי – the Mishnah is deficient and it should be read as follows: A Sadducee is like an idolater. Rabban Gamaliel states that is he not like an idolater. “And it once happened with one Sadducee, etc. And Father said to us: Hurry up and fulfill all of your requirements before it (i.e., the eve of the Sabbath) departs and places restrictions upon you”; we learn from this that he is like a Jew/Israelite and is able to resign his possession and because he can resign his possession and go back and take it out, whether inadvertently or on purpose, he restricts us, as is mentioned further on. Because of this, Rabban Gamaliel states: “Hurry and perform your requirements before he removes his utensils to the courtyard and goes back and takes hold of his possessions that he cancelled and places restrictions upon you, but if he (i.e., the Sadducee) is like an idolater and an idolater is not able to resign his possessions until he rents it out, how is he able to prohibit you after he has rented it out and taken money?
+ור"י אומר – Rabban Gamaliel did not say this, for Rabban Gamaliel holds that a Sadducee is always like an idolater. And this incident is not a proof for this is how Rabban Gamaliel spoke to them: “Hurry up and fulfill all of your requirements on the Eve of Shabbat before it gets dark, and not until he doesn’t remove his utensils as you have stated, but until the day hasn’t yet departed and it places restrictions upon you. And the legal decision is that any Jew who violates the Sabbath in public is like an idolater, and we don’t prepare an Eruv with him and he doesn’t resign possession (i.e., a legal fiction by which the carrying of objects on the Sabbath from one’s own place to one common to several persons, may be permitted) but we rent from him in the same manner that we rent from the idolater, and the person who observes the Sabbath in public, even though he might violate it in private and does not recognize the designation/concept of Eruv such as the Sadducees at this time, who observe the Sabbath but do not recognize the designation/concept of Eruv, we do not make an Eruv with him but he can resign possession and one doesn’t need to rent from him and he isn’t necessarily an idolater.
+
+Mishnah 3
+
+ביתו אסור להכניס ולהוציא – from his house to the courtyard whether he or the people of the courtyard. And like the case where he resigned possession of his courtyard (i.e., a legal fiction by which the carrying of objects on the Sabbath from one’s own place to one common to several persons, may be permitted), meaning to say the part that he shares with them in the courtyard, but he did not resign possession of his house for this Tanna/teacher holds what he resigns is resigned and what he did not resign, he did not resign, therefore, his house is his domain and the courtyard is their domain.
+ושלהם – their homes it is permitted to remove from them to the courtyard, whether he or them for their homes and the courtyard are one domain and even though he did not make an Eruv, he is a guest regarding them for a guest can carry in the domain of his hospitality lodging.
+נתנו לו – they [gave him] the domain of their courtyard, he is permitted to remove [something] from his house to the courtyard, for everything is like his domain, but they are prohibited even to carry from his house to the courtyard for they are not guests relating to him, for one in connection with many is considered a guest, but the many in connection with the individual are not considered guests.
+היו שנים – [two] who did not make an Eruv and the rest of the members of the courtyard resigned possession to them, both of them are forbidden to each other because the courtyard belongs to both of them but the homes are specific – each home to its specific owner and one cannot take out from a domain that is specifically his to that domain which is (both) his and that of his fellow. But even though one of them retracted and resigned possession to his neighbor, it is of no effect, since at the time that the members of the courtyard resigned their possession to these two [individuals] who had not made an Eruv, they prohibit each other, it is found that the first resigning had no effect, and when he resigned possession once again, he was not able to acquire his own possession. Therefore, the members of a courtyard, someone of whom had made an Eruv and some of whom had not made an Eruv, those who had not made an Eruv had resigned their possession to those who had made an Eruv but those who had made an Eruv did not resign their possession to those who had not made an Eruv and they restrict each other, as it was stated, that a person who resigned his possession to the members of the courtyard must explicitly resign their ownership to each one individually.
+
+Mishnah 4
+
+ב"ש אומרים מבעוד יום – they hold that resigning possession causes the acquisition of possession and the acquisition of possession on the Sabbath is prohibited.
+וב"ה אומרים אף משתחשך – they hold that resignation does not acquire possession but it removes it from possession and removal from possession on the Sabbath is all right. But in the Baraitha (Talmud Eruvin 70b), they explained that in every place where we say, that where it is prohibited for part of the Sabbath, it is prohibited for the entire Sabbath, except for one who resigns possession.
+מי שנתן רשותו והוציא – for he came back and used the possession that he had resigned.
+אחד שוגג ואחד מזיד – because the fine for an inadvertent act is because of a wanton act, but the Halakha is not according to Rabbi Meir.
+
+Mishnah 5
+
+שהוא שותף עם שכניו – that are in the alley for the purpose of an undefined partnership and not for the sake of an Eruv.
+א"צ לערב – and it is that all of them will be partners in one utensil and specifically a combination of alleys that were [partners] in wine, as is taught in the Mishnah (Chapter 3, Mishnah 1): That they may prepare the Eruv and contribute to a partnership Eruv [with anything] (other than water or salt), but the Eruvim of courtyards, they don’t make an Eruv other than with bread, for it is an Eruv on account of dwelling and in the human dwelling the heart of a person is not drawn to anything other than to bread, and if he partnered in a combination of alleys with bread, all the more so that it is considered more and they rely upon that partnership of bread in the place of an Eruv but one does not need to make an Eruv of courtyards but if they partnered in wine or in other things, they must make an Eruv of courtyards and they don’t rely upon the partnership in order that the concept of Eruv should not be forgotten from the young children.
+ר"ש אומר – but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 6
+
+בטרקלין – a large and wide house, the seat of kings and they divided it to five [rooms] and all of them has an doorway from the reception room to the courtyard and they need to make an Eruv with the other members of the courtyard.
+בית שמאי אומרים – their domains are divided and each group/party needs to place bread for the Eruv of the courtyard.
+ב"ה אומרים – this partition does not [provide] the division of domains. But at the time when they divided the reception room into large partitions that reach the ceiling, no one disagrees that this is a division of domains because they are living in rooms or in attics But they do disagree when divided into low partitions that do not reach the ceiling, as the School of Shammai holds that a partition such as this divides the domain and the School of Hillel holds that there is no division of domains.
+
+Mishnah 7
+
+האחין השותפין – this is what he said: the brothers who ate at the table of their father and the partners who eat at one table. But eating at the table of their father is not exact, but rather, they take their food from the house of their father and each one of them eats in his own home. And similarly, the partners perform their labor with one house owner in a partnership and take their food from his house and take it to eat it in their own homes.
+וישנים בבתיהם – and they and their father [and others] live in one courtyard.
+צריכין ערוב לכל אחד ואחד – if they want to make an Eruv with the people of their courtyard.
+מבטל את רשותו – he must resign his possession.
+אימתי בזמן שמוליכין את ערובן – to place in the one of the homes of he other members of the courtyard for since they were in need of an Eruv and the rest of the tenants were forbidden, they also are forbidden, and all of them must place bread in the Eruv, since their tenants are divided up in sleeping courters, and also there is no actual food on the table of their father, but rather each person takes his provisions and eats in his [own] house.
+אבל אם היה ערוב – all of the courtyard goes to the house of the father in order that they will not be in need for the Eruv, for the house where they place the Eruv, there is no need to place bread.
+או שאין עמהן דיורין – other [tenants] who need them for an Eruv, there is no need for an Eruv since they are considered as individuals.
+
+Mishnah 8
+
+פתוחות זו לזו ופתוחות למבוי – In the Gemara (Talmud Eruvin 73b-74a), it is proven that it is not taught in our Mishnah that [the five courtyards] are open one to another, because we hold that an alley is not permitted with a stake or a crossbeam until all the homes and the courtyards are open into it, meaning to say, two houses open to all of the courtyard and two courtyards open into the alley, and these, since all of them are open to each other and combined together through their openings, they are considered as one and it (i.e., the Mishnah) doesn’t teach other than five courtyards opened to an alley.
+ערבו החצרות – each one for itself.
+מותרים בחצרות – all the members of the courtyard are permitted to themselves but are prohibited in the valley for they don’t rely on the Eruv in a joint area.
+
+ואם נשתתפו – [if they partnered] also in the alley after they made an Eruv in the courtyards, they are permitted both here and there.
+ושכח אחד מבני חצר ולא עירב – in his courtyard to permit his courtyard, but in the joint partnership, he had a part.
+מותרין כאן וכאן – What is the reason that they don’t rely upon the partnership in the place of the Eruv? In order that they don’t forget the designation of Eruv from their childhoods and here, where most of the members of the courtyard made an Eruv, but that one of them forgot and did not make an Eruv (by placing some bread in the common ground) the designation of Eruv is not forgotten.
+שהמבוי לחצרות כחצר לבתים – just as it is forbidden to remove [things] from the homes to courtyard without an Eruv, so too it is prohibited to remove [things] from the courtyard to the alley without partnership. But one should not say that they are not similar, for the house and the courtyard are the private domain and the other is the public domain, butt the courtyard and the alley are both domains of the many.
+
+Mishnah 9
+
+זו לפנים מזו – the inner [courtyard] is open to the outer [courtyard] and the outer to the public domain and there is crossing/treading of the [members of] the inner courtyard to on the outer [courtyard] to go out to the public domain.
+עירבה פנימית – [made an Eruv in the inner courtyard] on its own to carry in its courtyard
+שתיהן אסורות – for it would be that the inner [courtyard] on its own, a foot that is prohibited in its place, for behold it didn’t make an Eruv for itself and restricts in the walking by foot on to the external [courtyard].
+זו מותרת לעצמה וכו' – for the foot that permits in its place does not restrict.
+ר"ע אוסר – for he holds that the even the foot that is permitted restricts when he did not make an Eruv there.
+וחכמים אומרים – for they hold that even a foot that is prohibited in its place such as the case where the inner [courtyard] did not make an Eruv for itself, it does not restrict on the outer [courtyard] but the Halakha is according to the first Tanna/teacher.
+
+Mishnah 10
+
+שכח אחד מן הפנימית כו' – it was the inside [courtyard] the foot is prohibited [from carrying] and restricts.
+נתנו ערובן במקום אחד – both of them made Eruvin one with the other and placed the Eruv in the outer [courtyard] and called it one place because both of the courtyards use it as one and even one from the outer courtyard forgot and did not make an Eruv, both of them are forbidden [to carry in] for even the inner [courtyard] is also forbidden to carry in its courtyard for it cannot be removed from the outer [courtyard] to use it for itself for it lacks an Eruv over it for that same Eruv that permits [carrying] in the courtyard, they carried it to the outer [courtyard] but placed the Eruv in the inner [courtyard], the outer courtyard prohibits through the forgetfulness of the [people of the] inner [courtyard, but the inner [courtyard] but the inner [courtyard] does not prohibit through the forgetfulness of the [people of the] outer [courtyard] for they use one entrance.
+ואם היו של יחידים – for the [people of] the inner [courtyard are not other than one, and the outer [courtyard] is only one, there is no need to make an Eruv each with the other because of foot traffic, for since it is of an individual in the inner [courtyard], it would be the foot that permits and does not restrict, and the anonymous Mishnah is according to the first Tanna/teacher of above that holds that the foot which permits does not restrict.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+חלון. בתוך י' – that it is a part of it and even a minimum amount within ten [handbreadths] nearest the ground.
+מערבין שנים – two Eruvin, these to themselves and those to themselves and they are prohibited one with the other. .
+ואם רצו מערבין א' – one Eruv that they will their Eruv in the other one and make their Eruv with them and it will be one/united [for both].
+פחות מד' – it is not an opening/door and it is not appropriate to pass from this one to that one, and above ten [handbreadths] it is not satisfactory; therefore, we don’t make one Eruv, and specifically in a courtyard that is not its source, but in the original house, even if it is above ten [handbreadths] we make one Eruv in the manner to place benches and chests around the house and it is usage is satisfactory.
+
+Mishnah 2
+
+כותל שבין שתי חצירות – this that it (i.e., the Tanna of the Mishnah) took [the words] "רחב ד'"/”that it was wide four handbreadths” – is not because it needs to be four handbreadths width to be a closing/closure, for a partition with a width of any amount is a closure/closing. But rather, because it was necessary to teach the closing [segment], “if there were [at its top] produce, these can ascend from here, and eat [them] as long as they don’t bring it down below, which is considered a domain of its own, and for this law, it was necessary that it would be wide four [handbreadths], for less than four [handbreadths] is an exempt domain (i.e., an area of less than four handbreadths by four handbreadths or a height differential of at least three handbreadths – as one may carry objects to or from this exempt domain, but one may not transfer objects through it from of those domains to another), ad both of them (the people on the two sides) can lower it downwards.
+ובלבד שלא יורידו למטה – to the inhabitants in the houses, but in the courtyard, it is permitted.
+יותר מכאן – this is a breach, and all of it would be like one courtyard. But if he made an Eruv each one for itself, it would be as if they divide their Eruv and prohibit those [on one side from carrying to] those [on the other side].
+
+Mishnah 3
+
+חריץ – it is long and interrupts on the surface of the entire courtyard.
+ורחב ד' – for less than this, it is easy to walk from border to border/rim to rim.
+ואפילו מלא תבן וקש – it is not a closure, for it does not abolish/suspend for him [going] to there for he will ultimately take it [to bring to his animals].
+
+Mishnah 4
+
+נתן עליו נסר – from one rim/border [of the trench] to the other, like a kind of bridge, which is like an opening.
+שתי גזוזטראות – as a kind of protruding ceiling/roofing from the private domain on the public domain, and he places a plank that is four [handbreadths] wide from one side to the other, and it is also an opening.
+פחות מכאן – that if the plank is not four [handbreadths] wide, a person will fear to pass upon it and its use won’t be pleasant [and hence requiring two Eruvin – one for each side].
+
+Mishnah 5
+
+מתבן – a heap of straw, and it interrupts on the surface of the entire width of the courtyards.
+אלו מאכילין – they place their cattle to eat from the straw, and we don’t suspect that perhaps the straw will be come less than ten [handbreadths] and that it would be one domain and they would be mutually prohibited [from eating] and would carry in the courtyard and not be aware of it, for this we do not suspect for even whether it would decrease or not, the minority is over the surface of ten cubits and more does not prohibit it, for ten cubits are an opening, and the cattle do not lessen it all that much in its eating [on one Sabbath].
+נתמעט התבן מי' טפחים – over the surface of the entire length of the courtyard or amidst the ten cubits [and more].
+מערבין אחד – if it decreased on the weekday before [the onset of] Shabbat.
+
+Mishnah 6
+
+מניח את החבית – [he sets down the jar] of his own [food, wine, etc.] if he wishes, and then needs to grant possession/entitles, for whereas it if is theirs, he doesn’t need to grant possession/entitle [to them].
+ומזכה להם ע"י בנו ובתן – he says to them: “Accept this jar and take possession of it in the name of all the members of the alleyway.” And the person who takes possession lifts up the Eruv with his hand a handbreadth from the ground, for wherever that he places it in his domain, there would be no taking of possession.
+שידן כידו – this is not taking of possession [since the minor child or the Canaanite slave or maidservant are considered as property of the parent/master].
+
+Mishnah 7
+
+נתמעט האוכל – from its measurement that is explained further in our Mishnah (i.e., in Mishnah 8).
+מוסיף ומזכה – if he comes to add from his own [food or wine], even from a different species [of food] from the first partnership/shared species, he adds and causes them to take possess and he doesn’t need to inform them (i.e., the other participants in the partnership alleyway), for since there remains a bit from the first species, it doesn’t appear like it an Eruv was made at the outset, but if he puts in from the partnership/shared species [of food], even if it was completely finished, he brings from the same species and he doesn’t need to inform them.
+נתוספו עליהם דיורים מוסיף ומזכה וצריך להודיע – and especially at the time when the courtyard has two openings for two alleyways, for when they make an Eruv with the people of this alleyway, it is forbidden to use another alleyway, therefore it is necessary to inform them, for perhaps it is not satisfactory for them to acquire in this direction and to effect a possession in the direction that is opposite it, but if it lacks an opening other than to this alleyway that they have participated/shared in from the outset, there is no need to inform, because you may obtain a privilege in behalf of a person in his absence, but you cannot act in his behalf to his disadvantage (see the conclusion of Tractate Eruvin, Chapter 7, Mishnah 11, where this phrase is used).
+
+Mishnah 8
+
+מרובין – eighteen people or more.
+מועטין – less than eighteen [people].
+מזון שתי סעודות – which are eighteen dried figs.
+להוצאת שבת – the quantity of removal on Shabbat. For the person who removes food on Shabbat is not liable with less than the equivalent of a dried fig (see Tractate Shabbat, Chapter 7, Mishnah 4).
+
+Mishnah 9
+
+בשירי העירוב – when it diminished from its quantity.
+ולא אמרו אלא לערב בחצרות – after they made a partnership in an alleyway, but rather, so that the law of the joining of courtyards not be forgotten by children that do not know that they made a partnership in an alleyway, therefore, we are lenient with it. But even though that the reason that they make an Eruv in the joining of courtyards after they had made a partnership in an alleyway is in order that the law of Eruv would not be forgotten from the children, nevertheless, the Halakha is not according to Rabbi Yossi, concerning what is added on [later] to the Eruv that it is not [part of the Eruv], we are lenient with it so much.
+
+Mishnah 10
+
+בכל מערבין – the joining of borders/תחומין , whereas, if were the joining of courtyards, we don’t made an Eruv other than with [a loaf of] bread. But however, that Rabbi Eliezer stated here that we make an Eruv with everything includes joining of courtyards with a half-a-loaf of bread and we don’t need a complete loaf, but Rabbi Yehoshua disputes him and states that specifically, an Eruv is a complete loaf. And the Halakha is according to Rabbi Yehoshua.
+אין מערבין בה – and the reason is because of enmity/hostility that the members of the courtyard come to a dispute to state: “I gave a full loaf, and he [only] gave one-half/part of [a loaf].”
+ככר מאיסר והוא שלם מערבין בו – they place it in the Eruv with the rest of the loaves of the members of the courtyard, as long as there will be among all of them the equivalent of a dried fig for each and every one. But Maimonides explained (see Hilkhot Eruvin, Chapter 1, Halakha 8), that a full loaf [of bread] the size of an Issar’s worth (i.e., 8 pennies), we make an Eruv with it alone for all the members of the courtyard and it does not require a [specific] quantity.
+
+Mishnah 11
+
+נותן אדם מעה לחנוני – the person who sells win, and lives with him in the alleyway.
+או לנחתום – the person who sells loaves [of bread] and lives with him in the courtyard, that he should obtain a privilege for him in the Eruv with his fellows. If the members of the alleyway come to acquire from you wine in partnership, or the members of the courtyard to acquire loaves [of bread] for the Eruv, that I will have a portion in it.
+לא זכו לו מעותיו – for money does not purchase until he “pulls,” and even that this storekeeper made an Eruv for all of the others and to effect a possession also to that one, it is not an Eruv, for behold, he did not intend to cause him possess through a gift for nothing like the rest who effect a possession in the Eruv, other than that he should acquire it through a M’ah, for behold, he does not acquire it for him, for money does not acquire and it is found that the makes an Eruv for him with his money.
+ומודים בשאר כל אדם – the houseowner whose fellow said to him: “Here is this M’ah; and effect possession for me in the Eruv, and he went and obtained the privilege for, for he acquired an Eruv. But since the houseowner does not customarily sell loaves of bread, he did not intend for this, but rather, to make him an agent and it would be made like one who said to him – “make an Eruv for me.”
+שאין מערבין לאדם – when they make an Eruv for him from on his own, but rather [it should be done] with his knowledge. Therefore, regarding the storekeeper, when he said to him, “effect possession [in the Eruv],” he did not intend other than to acquire from him, but he did not rely upon him that he should become his agent, but money does not purchase/acquire, and he didn’t rely upon him; it is found that he is enabling possession [of the Eruv] for him without his knowledge/consent.
+עירובי תחומין – it is a liability that he loses to the side of the other, and perhaps it is not pleasing to him. And the Halakha is according to Rabbi Yehuda.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כיצד. לכל מי שילך לבית האבל וכו' – that these are matters [pertaining to] a Mitzvah, and we hold that one does not make a joining of borders/עירובי תחומין other than for a Mitzvah.
+וכל מי שקבל עליו – to rely upon this Eruv, it is permitted.
+ומשחשיכה אסור – and these words [apply] when they didn’t inform him while it was still daylight [on Friday before Shabbat], but if he informed him while it was still daylight [on Friday], even if he hadn’t accepted upon himself to rely upon this Eruv for certain, other than once it became dark, it is permitted.
+
+Mishnah 2
+
+מזון שתי סעודות לכל אחד – because he acquires his Sabbath camp/place to be the center of Sabbath movements there, he needs to leave there some food that he needs for Shabbat.
+אלו ואלו מתכוונים להקל – Rabbi Meir holds that on Shabbat a person eats more because it is the basis of his cooking (which is why he preferred as his standard the food that he consumes on a weekday). But Rabbi Yehuda holds that since on Shabbat he eats three meals, he doesn’t eat a great deal at each meal, but the two meals of a weekday is more than two meals of the Sabbath [day].
+ככר בפונדיון – a loaf that is purchased for a Pundiyon (equal to 16 perutot/pennies or 2 Issar) – when they sell four S’ah of wheat to a Sela, and four S’ah are twenty-four Kabin, and the Sela is twenty-four M’ah, it is found that it is a Kab for each M’ah and the M’ah is two Pundiyon, behold that a loaf that is sold in the marketplace for a Pundiyon which is one-half of a Kab, and the storekeeper buys half for the cost of the baking and the milling, it is found that the loaf that is purchased from the storekeeper for a Pundiyon is one-quarter of a Kab which is six eggs, for the Kab is twenty-four eggs in volume, and they are the measurement of two meals of the Eruv according to Rabbi Yohanan ben Berokah. And the Halakha is according to him.
+רבי שמעון – [he] reduces the requisite measure and states that it is enough to make an Eruv with two-thirds of a loaf of the size of three loaves to the Kab. And a complete loaf [of bread] of eight eggs is one-third of a Kab. But two-thirds of it which are five eggs and more (i.e., one-third) is for two meals.
+חציה לבית המנוגע – this [section] is an anonymous Mishnah, and this is what he said: Half of a full loaf [of bread] that they estimated/measured whether according to the one (Rabbi Yohanan ben Beroka) or the other (Rabbi Shimon), is the measurement for a delay/pause in a leprous house, for a person who enters into a house where there is within it the plague of leprosy, even though becomes immediately ritually defiled, he does not require the washing of his clothes until he waits in order to eat, and this half-loaf [of bread] is in order that he can eat. But for Rabbi Yohanan ben Beroka who stated that a full loaf which is a quarter of a Kab – being the volume of six eggs, it is found that half of that is three eggs, and it this is a piece/certain quantity of bread [or half a loaf] (see Tractate Negaim, Chapter 13, Mishnah 9), that is in the entire Talmud. But for Rabbi Shimon who stated that a full loaf [of bread] is one-third of a Kab, which is eight eggs, that half is four eggs, and this is a piece of bread/half a loaf in all of the Talmud according to Rabbi Shimon. But even though that Rabbi Shimon holds that in a full loaf [of bread] are three meals, for the two-thirds that Rabbi Shimon mentions – is for two meals, these words concern an Eruv that they intended for it, to be lenient, and there is no need for two complete meals. But in all the rest of the places, Rabbi Shimon thinks that a meal is not less than one-half of a loaf of one-third of a Kab, and we require that he wait/delay [the time it takes] in order that he can eat this half-loaf which is four eggs.
+חצי חציה לפסול את הגויה – that the person who consumes impure foods equivalent to one-half of a piece of bread, his body is defiled according to the Rabbis from eating heave-offering/Terumah (if he is a Kohen). And half of a piece of bread is an egg-and-a-half [in volume] according to Rabbi Yohanan ben Beroka and two eggs [in volume] according to Rabbi Shimon.
+
+Mishnah 3
+
+מרפסת (porch/gallery) – a high place in the courtyard of the house and many openings of upper chambers are open to it and everyone descends on one ladder to the courtyard and from it into the public domain, but even though they are not forbidden, for since the gallery/porch is ten [handbreadths] high, as long as the people/members of the gallery will make an Eruv for themselves on the gallery/porch that there will be foot-traffic that is permissible in its place, and doesn’t prohibit (other than in its own place – see Tractate Eruvin, Chapter 6, Mishnayot 9-10).
+ששכחו ולא עירבו – these (i.e., the people of the courtyard) with those (i.e., the people of the gallery/porch). But, each [group] made their own Eruv (i.e., one for the people of the courtyard and another for the people of the gallery) for themselves.
+כל שגבוה י' – if there is a mound/hill or a pillar that is ten [handbreadths] high near the gallery and the gallery is not ten [handbreadths] higher than the pillar, for the usage of the of the pillar is satisfactory to those in the gallery, the domain of the gallery reigns over it and they use it and not those who are in the courtyard.
+פחות מכאן לחצר – it is stated even to the courtyard, that two domains have power there – the gallery and the courtyard, but if they did not make an Eruv one with the other, both are forbidden to use it.
+חולית הבור (the entrenchment around the well – increasing its capacity – see Tractate Eruvin 78a) – the rim of the cistern of above, if it is ten [handbreadths] taller from the courtyard, the domain of the gallery reigns over it. But this is so if the cistern will be filled until its upper rim from things that are forbidden to carry them in the Sabbath, so that now, it is impossible that it will lessen from its height, which is similar to a rock that is not missing, for behold, it is equivalent to the bottom of the gallery. But if the cistern is not full or even if is full from things that it is possible to take from them on Shabbat and to lessen it, since by lessening it, it makes it forbidden, but if he doesn’t lessen it, it is also forbidden, for if they didn’t make an Eruv of the gallery and the courtyard with each other, both are forbidden to it.
+אפי' גבוהה עשרה טפחים לחצר – even to the courtyard, like to the gallery, and both are forbidden to use if they did not make an Eruv with each other.
+
+Mishnah 4
+
+הנותן עירובו – the joining of courtyards.
+בבית השער – a place adjacent to the gate of the courtyard and they customarily place there a guard so that people from the public domain should not enter into the courtyard.
+והדר שם – [the person who lives there] in the gate house that is in the courtyard, does not prohibit upon an owner in the courtyard and he doesn’t have to place bread [there], for it is not a living space.
+והדר שם אוסר עליו (a person who lives [in a shed for straw, cattle, wood or storage] who does not share in the Eruv -does prohibit him [from carrying in the courtyard]) – if the houseowner lent out his straw shed to dwell there, he prohibits him [from carrying] – since it is open to the courtyard.
+אם יש שם תפיסת יד של בעל הבית (right of storage) – that the house owner has a place in the dwelling in this (i.e., right of storage in, for example, the shed for straw), that he places there his utensils to hide them, it doesn’t forbid him [from carrying objects in the courtyard] , and especially when there aren’t other dwellers there, but if there are other dwellers there, it forbids him; you can also deduce it as it is taught [in the Mishnah] that it does not prohibit him [if he lives in the gatehouse, portico or gallery] – upon him it does not prohibit, but not upon other dwellers it does prohibit, and even though the owner of the house made an Eruv with them. But if these utensils that the owner of the house places there are things that are taken on Shabbat, this is not the right of storage and it prohibits him (i.e., the tenant), but if he wishes, he can take them and cast them outside. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+הרי זה אוסר – that a dwelling without owners is called a dwelling.
+אינו אוסר – because it is not called a dwelling.
+ר' יוסי – [Rabbi Yossi] holds that it is not called a dwelling, however, a heathen prohibits, lest he return/come home on the Sabbath. And the Halakha is according to Rabbi Yossi.
+אצל בתו – especially his daughter, for a person acts [in such a way] that he lives with his father-in-law, but one’s son, a person does not dismiss from mind his [own] house (i.e., to go back home) to dwell with his son, for perhaps his daughter-in-law will quarrel with him and he will leave. But the Halakha is according to Rabbi Shimon.
+
+Mishnah 6
+
+בור שבין שתי חצרות – half of it (i.e., the cistern) in this one (i.e., courtyard) and half of it in that onel we don’t fill from it [on Shabbat], for this one (i.e., courtyard) fills from the domain of his neighbor and prohibits it if the courtyards did not make an Eruv between each other.
+בין מלמעלה – that there were ten handbreadths of the partition above from the water and one handbreadth sunk in the water.
+בין למטה – that there were nine handbreadths sunk within the water and one handbreadth that appeared above it.
+בין מתוך אוגנו (whether within its rim) – even though its partition does not touch the water, the general principle is a leniency that the Sages were lenient with the water that they said, “imagine that its partition continued downward” (see Tractate Eruvin 87a), as long as it would be within the rim of the cistern that it would appear like an interruption.
+מן הכותל שביניהם – that interrupts between the courtyards and interrupts oer the face of the cistern and even on it the mouth that does not enter into the rim. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+אמת המים – even in the private domain, it is a Karmelit (i.e., an intermediate domain between a private domain and a public domain, established by the Sages. The Sages extended the prohibition against carrying on Shabbat from a private domain to a public domain or carerying within the public domain to include certain areas which resemble a public domain. Any open area larger than four square handbreadths that is not a public thoroughfare is in the category of a Karmelit, i.e., fields, seas, rivers, alleyways and lanes. On Shabbat it is prohibited to caerry four cubits within a karmelit or to transfer from a private or public domain to a karmelit and vice versa).
+עשו לה מחיצה – with the rim over the face of its width which is recognized that it was made for the water.
+מעשה באמה של אבל – the name of a city, that would pass within the courtyards and they would fill from it in the courtyards for the partitions of the wall of the courtyard that were suspended upon it were beneficial. Bug Rabbi Yehuda, according to his reasoning who argued also regarding a cistern, but the Halakha is not according to him.
+שלא היה בה שיעור – A Karmelit, that was not ten [handbreadths] deep or was not four [handbreadths] wide, where the waters are not made into a domain into themselves to be considered a Karmelit unless it is ten [handbreadths] deep and four [handbreadths] wide. If they made it at the entrance but not at the exit, it does not benefit at all, for it connected to the water that is outside of the courtyard in its departure, and it all becomes a Karmelit; [but, if they made it – (i.e., the partition) at the exit but not at the entrance it also does not benefit, for it is connected to the water that is above outside of this courtyard. But if they made it at its entrance and at its exit, it benefits, that it appears] as if they begin in this courtyard.
+
+Mishnah 8
+
+גזוזטרא (balcony)- it is similar to board/plank or a place of its source that juts out from the private domain and protrudes over the water.
+אא"כ עשו מחיצה – all around he balcony or around the perforation four [handbreadths] by four [handbreadths] that is hollowed out in its idle, for we state “imagine that the partition continued downward (see again Talmud Eruvin 87a).
+בין מלמעלה – above from the the perforation of the balcony.
+בין מלמטה – attached to the balcony from below it But Maimonides explained that from below on he water corresponding to the perforation of the balcony, as we stated, “imagine that the partition continued upward [prolonged to reach the ceiling” (Talmud Eruvin 89a and Sukkah 4b), as if the partition reached to the perforation that is in the balcony that we fill [water] from it.
+זו למעלה מזו – and the perforation that we fill fro at the top is directed opposite the lower perforation.
+עשו לעליונה – that the members of he lower area made a partnership with those who lived in the upper area to make a partition in the upper area, but not in the lower area.
+שתיהן אסורות עד שיערבו – for since those who dwelled below are partners in this partition of the upper level, it forbids them. But if they made [a partition] for the lower section, but not make one for the upper area, even though for the upper area there was no partnership in the partition of the lower area, both of them are prohibited. The upper area is prohibited for they have no partition, and the lower araa, even that there is a path to the upper area through it, for it too fills waer from there, it forbids it until they make an Eruv with it. But these words, that the two balconies are removed from each other when it is ten handbreadths high or more between one and the other, but if both of them are within ten [handbreadths] even if both of them made a partition, they will alwas forbid one on the other until they make an Eruv.
+
+Mishnah 9
+
+אין שופכין לתוכה מים בשבת – that in the four cubits, the water that a person is used to using on each day is absorbed there in their place, and doesn’t go out into the public thoroughfare, but less than four cubits, the waters are not absorbed in their place and go out to the public thoroughfare.
+עוקה – hole.
+מחזקת סאתים – because a person usually consumes two Seah of water a day (from the supply in the cistern – see Talmud Eruvin 88a).
+מן הנקב ולמטה – so that the hollow of the hole supports two Seah prior to the water reaching the perforation that is on its rim that causes an uninterrupted flow into the public thoroughfare.
+בין מבפנים בין מבחוץ – whether he made the hole in the courtyard or whether it was made in the public thoroughfare.
+צריך לקמור – to make upon it a kind of arch covering from above in order that it is separated from the public thoroughfare.
+
+Mishnah 10
+
+ביב (pipe, canal) – a trench that is made in order that the water will cause an uninterrupted flow [when they pour] it in the courtyard to the public thoroughfare, and It is arched/covered over through four cubits to the public thoroughfare, for in four cubits there is a limit to absorb in them the two Seah of water that a person consumes on each day.
+שופכין לתוכו – that the water terminates and does not go to the public thoroughfare (see Tractate Eruvin 88a-b).
+לא ישפוך על פי הביב – for it is poured by a living person, it flows in an uninterrupted flow explicitly to the public thoroughfare, and a person who sees it states that they poured them near his exit to the public thoroughfare. And the Halakha is according to the Sages.
+מצטרפין לד' אמות – if there is in the courtyard with the covered place in front of the house that is four cubits by four cubits, they combine, and it is permitted to pour water into it and there is no need for a cavity/pit.
+
+Mishnah 11
+
+דיוטות upper compartments – opposite each other with a common yard between them.
+מקצתן – the members of the upper stories one opposite the other made a cavity in the courtyard and the members of the other did not do so.
+ואת שלא עשו עוקה אסורין – all the time that they didn’t make an Eruv. For if they permitted them to those through the cavity of the others, they would come to exclude the utensils/objects with those who pour from the houses and to lower them to the courtyard explicitly until the rim of the cavity with their feet. But they carry in the courtyard that they didn’t make an Eruv for.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+כל גגות העיר רשות אחד – and even though that the inhabitants below are divided into two [kinds of] people, nevertheless, the roofs whose usage is not frequent, they do not have the division of the domain and utensils that were kept for the Sabbath on this roof, it is permitted to reove them to the other [roof].
+ובלבד שלא יהא גג גבוה מחבירו י' -that if it is divided from them at the height of ten [handbreadths] it is forbidden to carry from it to the [other] roofs, as a decree because of a mound/hill that is ten [handbreadths] high and four [handbreadths] wide in the public thoroughfare [which is the private domain] that they would not come to carry upon him.
+כל אחד רשות לעצמו – if the inhabitants who are below did not make an Eruv, it is prohibited to carry from this [roof] to that [roof].
+ר' שמעון – is more lenient than all of them, and he states, that roofs and courtyards and outside areas [of seventy cubits added to city limits for purposes of Sabbath distances] which ae not more than a field requiring one Seah of seed since for all of hem their usage is not unique and frequent, they are one domain, and we carry from one to the other without an Eruv, and evn if there roofs that were higher than ten [handbreadths] or much lower than ten [handbreadths], for Rabbi Shimon does not hold by [the concept] of עירובי חצרות/borders of courtyards except because of the utensils of the house.
+כלים ששבתו בתוכן – utensils that were spending Shabbat/made their Sabbath camp in one oft hem, we remove them one to the other.
+ולא לכלים ששבת בתוך הבית – and he brought them out to the courtyard through the members of the courtyard making an Eruv, it is prohibited to remove them from this courtyard to another courtyard if they didn’t make an Eruv for the two courtyards together. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 2
+
+הגדול מותר – to remove for himself a house utensil that is below, but the members of the small [roof] are forbidden on it. For relating to the large [roof] this breach is an opening and it is permitted with those railings/rims that are a bit larger from this side and a bit from that side, like a railing that is around the roofs and is considered a closing/cover. But, as for example, that the breach is not more than ten [handbreadths]. But a small [roof], it is prohibited to remove for him utensils of the house for the members of the large [roof] forbid him, for behold it was broken through in its entirety.
+הגדולה מותרת – [the large courtyard is permitted] for the railings/rims that remained tto it from one side and from the other, for this breach is an opening.
+והקטנה אסורה – for behold, it was breached entirely. And specifically when it was breached prior to Shabbat, but if was breached on Shabbat, even the small courtyard is permitted [for carrying], for sice it was permitted for part of Shabbat prior to its being breached, it was permitted for all of Shabbat.
+חצר שנפרצה לרה"ר – that the wall fell that is facing into the public thoroughfare completely, or more than ten [handbreadths].
+חייב – it is just like the public thoroughfare.
+פטור – [he is exempt] but also forbidden, for it is not the public thoroughfare, but rather a Karmelit. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+משתי רוחותיו – from one direction that takes hold of two directions, as for example, when the corner piece is breached, even when there aren’t ten cubits in the breach here in the corner piece it is not considered as an opening, for an opening in the corner piece, people don’t use. But a breach that is greater than ten [cubits], even from one direction [only], prohibits.
+וכן בית שנפרץ מב' רוחותיו – that it was breached in the corner piece and part of this wall and part of the other wall fell, and the ceiling/roofing is not spread and fastened on the place of the breach, but if the roofing is spread over the place of the breach, the breach does not prohibit in the house, as we said, the mouth of the roof descends and stops up/closes.
+מותרין לאותה שבת – for since it was permitted for part of it (i.e., the Sabbath).
+לעתיד לבא – for next Shabbat.
+ר' יוסי ומר אם מותרים כו' – meaning to say, in the same way that it is prohibited [to carry] for the next Shabbat, so it is prohibited for that Shabbat. And the Halakha is according to Rabbi Yossi. But we don’t say that [since] it was permitted for part of the Sabbath, it is permitted for all [of it], other than regarding the matter of the Eruv. For something that was permitted via [construction] of an Eruv for part of Shabbat, and it resulted that on that Shabbat something that was worthy through it that the Eruv would be abolished/undone, the Eruv is not abolished, for since it was permitted for part of the Shabbat, it was permitted for all of it, but in a place which had partitions prior to the Sabbath and its partitions were breached on the Sabbath, we don’t say regarding it, that since it was permitted for a portion of the Sabbath, it is permitted for all of it.
+
+Mishnah 4
+
+על גבי שני בתים – and they are on two sides of the public thoroughfare, we carry underneath the upper room, for the mouth of the ceiling from each side descends and closes.
+וכן גשרים המפולשים (bridges under which there is an open passage) – and they have partitions from below on the two sides.
+מערבין למבוי המפולש (for an alleyway which is a thoroughfare) – for since there are two partitions, that he (i.e., Rabbi Yehuda) holds that an alleyway that has two partitions, according to the [laws of the] Torah is a private domain. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+המוצא תפילין – in a field in a place where they (i.e., the Tefillin) are not guarded.
+זוג זוג – one for the head and another for the arm, in the manner that one dons them on weekdays, and that is as a pair, and then he always returns them and brings them in pair by pair until he brings in all of them, as he (i.e., the anonymous Tanna of our Mishnah) holds that Shabbat is a time for Tefillin, but the Sages made a decree upon them lest a strap breaks and he brings them with his hand, and if he were to don more than one pair, there is [the problem] of “not adding [to the commandment]” and this prohibition of “not adding” compares them upon him as a burden. But Rabban Gamaliel holds that Shabbat is not a time for Tefillin and that is the reason why the Rabbis permit saving them because it is adornment; hence, we bring them in two pairs at a time. For two pairs are an adornment since we taught that where there is on the head a place to wear two Tefillin, and all the while that they are an adornment, it is permitted, but because of [the prohibition of]“not adding” doesn’t apply here, for there is no commandment of Tefillin here at all, other than the rest of mere clothing. But the Halakha is not according to Rabban Gamaliel.
+בישנות – where the knot is recognized (i.e., in old Tefillin) that they are definitely Tefillin and they have sanctity, and it is prohibited to place them in a contemptable location, but new Tefillin, we do not desecrate the Sabbath for them to bring them in for perhaps there are a mere amulet, and there is no sanctity other when they are made according to Jewish law for their purpose [of being Tefillin].
+צבותים – each pair of Tefillin is tied to itself.
+כרוכים – many pairs [of Tefillin are tied] together.
+מחשיך עליהן – he sits and guards them until it becomes dark, and once it becomes dark, he brings all of them in together as in the case when they are many. For if he were to bring them pair by pair, he would not complete his bringing them in prior to the night, and if they are in a manner that he would complete bringing them in to the house before the night, he brings them in pair by pair as we stated.
+ובסכנה – when they decreed religious persecution [against the Jewish religion] to not wear Tefillin, and our Mishnah is deficient and should be read as follows: when is this said, in the danger of religious persecution, but if he fears to delay there because of robbers, he carries them less than four cubits.
+
+Mishnah 2
+
+ר"ש אומר נותנן לחבירו – and he doesn’t bring them in less [less] than four cupids for he fears from robbers, it was made a decree lest he cause them to pass from the beginning of four [cubits] to the end of four [cubits], and the Halakha is according to Rabbi Shimon.
+וכן בנו – that his mother gave birth to in the field on Shabbat.
+נותנו לחבירו –one gives him to his fellow, for this is preferable than to carry him a bit less than four cubits.
+אפילו חוץ לתחום – it speaks of an ownerless earthen wine jug, for if it has owners we surely hold that the animals and utensils are like legs of the animals, and Rabbi Yehuda holds that ownerless possessions do not acquire a place to be the center of Sabbath movements.
+אמרו לו – Rabbi Yohanan ben Nuri (see Talmud Eruvin 97b) is the one who states this for we understand from him that ownerless possessions do acquire a place to be the center of Sabbath movements in their place.
+לא תהלך זה יותר מרגלי בעליה – that is to say, if they had owners and they did not create a symbolical community of residence by an Eruv, he would not walk more than two-thousand cubits; here too, he should not walk other than two-thousand cubits from the place where he appointed a place to be the center of Sabbath movements.
+
+Mishnah 3
+
+הקורא בספר – all of their books were rolled like our Torah scrolls.
+האסקופה – a kind of balcony/portico that is in front of the entrance of the house and it is a marked off plot in a public thoroughfare (which cannot be classified as either private property or as a public thoroughfare).
+גוללו אצלו – since for one head is in his hand.
+לעשרה טפחים – the lower parts that are near the ground of the public domain, for if the tie/knot is not in his hand, it is prohibited, according to the Torah (to roll it back), and we make the decree that the tie in his hand is on account of when the tie is not in his hand. But in the Gemara (Talmud Eruvin 98a), an object is raised for it does not rest, that is to say, even though it arrived at the ten lower handbreadths, there is no Torah prohibition here, even if he did not have the knot/tie in his hand, since it did not rest in the public domain, and we answer, such as case that there was there a slanting wall, and the scroll came to rest on the protruding part of the wall of the ten lower handbreadths, which is as if it came to rest in the public domain, but if the the knot was not in his hand, it would be a Torah obligation [that is violated] if he brings hit near him. But our Mishnah is taught deficiently and this is how it should be taught: if it arrived to the ten handbreadths from the ground, they turn over upon the written side. When is this said? With a slanting wall that rests, but with a wall that it not slanted, roll it back to himself, according to Rabbi Yehuda, for Rabbi Yehuda states that even if it is removed above the ground only a needle’s thickness, he may roll it back to himself, for we require resting upon something.
+הופכו על הכתב – that the letters will be towards the wall in order that it not lie so much in disrepute, and we leave it there until it becomes dark [on Saturday night].
+דבר משום שבות – such as the case when the knot/tie is in his hand, and if it is not, this is the rest/abstention from any pursuit forbidden on Shabbat or a Jewish holy day/festival by the Rabbis as being out of keeping with the importance and sanctity of this day, if he comes to roll it up towards himself, for he is not liable from the Torah other than if the scroll left his hand completely and came to rest in the public domain, and he came to uproot it from the public domain and to place it in the private domain, but the Halakah is not according to Rabbi Shimon.
+
+Mishnah 4
+
+זיז – a stone or wood that protrudes from the wall on the airspace of the public domain, ten handbreadths above the ground of the public domain.
+נותנין עליו – those who live above and take them from him, for the airspace of the public domain does not extend other than up to ten [handbreadths] , and specifically for utensils that break like cups and glass which we place on it. But we do not do so for utensils that do not break, lest they fall into the public domain and they will go and carry them.
+עומד אדם ברה"י – in the house or on the roof and he takes an object here and places it there in the public domain, and even though his head and most of his body stands in the public domain in the place of the object, we do not decree that perhaps he will bring it near him.
+ובלבד שלא יוציאוהו – from four cubits from where it was placed.
+
+Mishnah 5
+
+וישתין ברה"ר – for it goes forth from the private domain to the public domain, an d if he urinated, he is liable for a sin-offering, and even though we require uprooting from a place that has four cubits by four cubits, and urination and the spittle were as if they were lying in a place which has four cubits by four cubits.
+שנתלש רוקו – and it formed globules and rolled around in his mouth, but the Halakha Is not according to Rabbi Yehudah.
+
+Mishnah 6
+
+וישתה ברה"ר – and these words regard with utensils that require him, for we make the decree as perhaps a person will carry it, but with utensils that don’t require him, it is permissible, even if he didn’t bring in his head and the majority of his body into the public domain.
+וכן בגת – regarding tithing, that if he brought his head and the majority of his body into the wine-pressing vat, he can drink without tithing, for it is considered a ‘chance’/incidental drinking but outside the wine-pressing vat, he is not allowed to drink without tithing for that would be regular drinking.
+קולט – catch, that is to say, receive from the running waters and drink.
+המזחלה – like a kind of sloping building made next to a wall where water is running or on top of the ground which is called “flowing”/זוחל as it is written (Deuteronomy 32:24): “[with venomous] creepers in dust.”
+למטה מעשרה טפחים – is our reading, and this is how it should be understood: A person stands in the public domain and catches [liquid] in a vessel that is ten handbreadths lower from the water that is coming down from the gutter/spout and he catches it explicitly as it explains in the Gemara (Talmud Eruvin 99b) but he does not combine/join and attach to the mouth or the utensil to the spout which is less than three [handbreadths] nearest the roof, even though it is less than ten [handbreadths], nevertheless, for since it is lying on the length of the wall and within three [handbreadths] of the roof, it is like the roof and it is like removing from the roof which is the private domain to the public domain.
+ומן הצנור מ"מ – that is to say, whether it catches or whether it attaches because the spout always protrudes and goes out to the public domain, and in the Gemara (Talmud Eruvin 99b) it establishes that when the spout lacks four [handbreadths] by four [handbreadths] it doesn’t divide a domain to itself.
+
+Mishnah 7
+
+וחולייתו י' חלון שעל גבה ממלאין ממנה – because its surrounding bank which is the rim that is around it is ten handbreadths high, and we hold that the public domain is not higher than ten handbreadths, other than in an exempt place, therefore, we fill up from the window that is over it (into the house) on the Sabbath, that entails removing from the private domain to the public domain through an exempt place, and even if a pit is removed from the wall of the window four handbreadths, we fill from it, for there is no public domain forming a partition from the pit to the window at the time when we are filling water other than the exempt place alone.
+וכן אשפה ברשות הרבים גבוהה י' טפחים – it is the private domain and we don’t suspect lest [someone] takes garbage and stands less than ten [handbreadths], and one comes to throw it, as at first, and specifically the garbage of the public, which is not made to be removed but garbage of the individual which is made to be removed we don’t throw it on the Sabbath for we are concerned that perhaps he vacates it/eases oneself on it, and it is like the public domain.
+
+Mishnah 8
+
+המיסך – that its branches hang over downwards from all of its sides around.
+מטלטלין תחתיו – for since its branches are not three handbreadths or higher from the ground, they are like the legal fiction of considering separated parts as united and they are seen as partitions. Therefore, it is permitted to carry underneath it, but nevertheless, it is necessary to fill the airspace that is between the branches and the land with straw, stubble and similar things, and to tie up the branches so that the wind doesn’t move them for a partition that is unable to withstand a wind that is present is not a partition. But we don’t carry in it other than in a field requiring one Se’ah of seed (a square measure) which is seventy cubits and a balance (less than eighty) for every partition whose usage is for the airspace, that is to say, to protect the airspace of the fields and vineyards and not to dwell there, we don’t carry there other than with a field requiring one Se’ah of seed/בית סאתים.
+לא ישב עליהן – for it is prohibited to use a tree lest one detaches something, but if it is not higher than three [handbreadths], it is permitted to sit upon it.
+הדלת שבמוקצה – it is wide, that is behind the house, and its door is not affixed with a hinge like other doors but stands upright against the opening and when he opens it, the door attaches to the ground.
+חדקים – thorns that they set up to close with them a breach.
+וכן מחלצות – [matting] of reeds – all of these are not attached and are not affixed in their places but when we come too open, we cast them on the ground; therefore, we don’t lock with them for it appears like “building,” other than if they are above the ground, for then, they do not appear like “building” and one can lock things with them.
+
+Mishnah 9
+
+לא יעמוד אדם ברשות היחיד – and take a key that is placed in the public domain and open with it the door to the store that is placed in the public domain and even though there isn’t from the place of the key to the opening four cubits, as decree lest he would bring in the key near him.
+אא"כ עשו לו מחיצה – and stand in it and open it and/or lock it.
+אמרו לו ולהא מעשה בשוק של פטמים – the Rabbis heard Rabbi Meir for just as when he said that a person should not stand in the private domain and open [a door] that is in the public domain, this is how it should also be understood: a person should not stand in a Karmelit and open [a door] in the private domain and/or stand in the private domain and open in the Karmelit, and because of this when he gives him from the crammers’ market (where animals are fattened for sale or who deals in such) that was in Jerusalem which is a Karmelit, since its doors are locked at night, it is not a called a public domain, and the window where they place the key was in the private domain, they would stand in the Karmelit and open it the private domain.
+פטמין – butchers who fatten animals to slaughter, but the Halakha is not according to Rabbi Meir, neither in the public domain nor in the Karmelit.
+של צמרים – sellers of wool.
+
+Mishnah 10
+
+נגר – a kind of door-bolt that they insert in the walls or in the lintel to lock the door.
+גלוסטרא – that its top is wide and round like a pomegranate and is made like a club (with a handle used as a door-bar – see Talmud Eruvin 102a) that one uses to pound with it peppers, and even though it has the status of a utensil, Rabbi Eliezer forbids it other than it if is attached and hanging on the door. But Rabbi Yosi permits it and the Halakha is according to Rabbi Yosi.
+
+Mishnah 11
+
+נגר הנגרר – a bolt that is attached to the door, but it is not suspended from it, as the rope that is tied to it is long and the bolt drags on the ground, and we are dealing with a bolt that lacks at its head a knob/club. But if it has a club/knob, Rabbi Yosi permits it even though it is not attached, and the Halakha is according to him.
+נועלים בו במקדש – for this is merely something forbidden by the Rabbis as being out of harmony with the celebration of the Sabbath (and Yom Tov), and it is not actually “building” for since it is fastened, but rather because it drags, it appears like building, but there is no Sh’vut in the Temple.
+והמונח – it is not attached at all, it is really “building.” And Rabbi Yehuda holds that it is not really “building,” but rather looks like “building.” But in the Temple, they (i.e., the Rabbis) did not decree because of Sh’vut. But even one who drags in the country (i.e., outside of Jerusalem/the Temple), is permitted, since it is attached, and even though it is not suspended. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 12
+
+מחזירין ציר התחתון – of the door for all the time that the upper hinge/pivot had not gone out, it is easy to restore it, and there is no “building” involved.
+אבל לא במדינה – a decree lest he fasten it which is work.
+העליון כאן וכאן אסור – for since the top [hinge] came out, all of it falls and it would be to him like “building.”
+רבי יהודה אומר כו' – there is no building with utensils and there isn’t anything other than [the issue of] doing something forbidden by the Rabbis as being out of harmony with the celebration of the day. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 13
+
+מחזירין רטיה – a Kohen that needed to perform the Temple service on Shabbat and took off an emollient that had been on his hand in order that there wouldn’t be an intervening object between his flesh and his Temple service, restores it on top of his wound after the Temple service performed, for if you did not permit him to restore it, he would be prevented and would not perform the Temple service.
+אבל לא במדינה – a decree lest he would rub off the emollient and be liable because of rubbing/blotting out.
+ואם בתחלה – it was not attached while it was still daylight and this Kohen did not go up for the needs of the Temple service.
+כאן וכאן אסור – and we don’t say here that there is no issue of doing something forbidden by the Rabbis as being out of harmony with the celebration of the day in the Temple, for it is not for the need of the Most High (i.e., God), but his own need hat the Rabbis forbade restoring the emollient for it is not anything other than spreading it out on the ground, but if he took it in his hand, all the time that it is in his hand or even placed upon a utensil and he didn’t spread it on the ground, it is permissible to restore it, in every case.
+They may tie up a string - the string of a ‘kinor’ played by the Levites [in the Temple] which snapped on the Sabbath.
+ואם בתחלה – he had never been there that he couldn’t have done it from the day before, it is prohibited.
+יבלת – it is a blemish on holy things, as it states (Leviticus 22:22): “[Anything blind, or injured, or maimed,] or with a wen, [boil-scar or scurvy – such you shall not offer to the LORD; you shall not put any of them on the altar as offerings by fire to the LORD],” and we cut it off in the Temple by hand for [this act] is nothing other than doing something forbidden by the Rabbis as being out of the harmony of the Sabbath day, and it is done in with the back of the hand/indirectly but not with a utensil, since that is complete work which is how it is accomplished on weekdays, and when you cut it off from a living being, that is a derivative of shearing the wool.
+
+Mishnah 14
+
+כורך עליה גמי – even though the reed heals the wound for since now, however, it is the need of the Temple service that is not the custom that his wound should be seen with the Temple service and he covers it with reed/bulrushes.
+אבל לא במדינה – for healing on the Sabbath is something forbidden by the Rabbis as being out of harmony of the Sabbath day and is prohibited.
+ואם להוציא דם – that he fastens it with red/bulrushes in order to remove its blood.
+כאן וכאן אסור – for it is wounding a person and is one of the chief labors forbidden on the Sabbath and would not be permitted in the Temple.
+בוזקים מלח – crush and scatter salt on the ramp that they (i.e., the Kohanim) ascend on it to the altar because it is smooth and sometimes, they fall from it and their feet slip on it. בוזקים is the language of crushing.
+אבל לא במדינה – because it is repairing.
+ממלאים מים מבור הגולה ומבור הגדול – this is their names and both of them are in the chamber of the Temple courtyard.
+בגלגל – that is made to lift up the bucket by it through cables and from these two wells alone, they (i.e., the Rabbis) permitted to fill water with the wheel on Shabbat, but the other wells were forbidden as a decree lest he fill up his garden and his ruins because he fills it without a trouble, and he would end up watering with his garden and ruins on Shabbat, and in a place where there one doesn’t make a decree lest he provide water to his garden and his ruins, it is permitted to fill them on the wheel. But we don’t suspect because a public announcement is made as they only prohibited the sound of the song alone. And that is so that they permitted knocking at the door or striking the gate on Shabbat and there is nothing in this.
+ומבור הקר – on account of the fact that it was a well of living waters, they called it the Welling/Outpouring Well, from the language of “source”/מקור. And this well was needed for the people from the Diaspora on the Jewish holy day and the prophets that were among them, Zechariah and Malachi permitted them to fill from it with a wheel on the Jewish holy day and it remained when they permitted that they could fill from it with a wheel on the Jewish holy day even in the countryside (i.e., outside of Jerusalem in the land of Israel), which was not the case with the other wells that flow.
+
+Mishnah 15
+
+
+בהמיינו – with his belt and even though it ritually defiles his belt which is holy, this is preferable so that the defilement is not detained in the Temple courtyard to go to search after a pair of wooden tongs and that his hands didn’t come in contact with it so that the Kohen himself would not be defiled. Therefore, with his girdle he grabs it that he didn’t touch it and the unclean reptile does not defile through carrying and the belt which is ritually defiled by the unclean reptile does not defile the Kohen when he holds it for the belt is first level of Levitical defilement, but a person and utensils do not receive defilement other than from the original or direct causes of Levitical defilement.
+
+שלא לרבות את הטומאה – to ritually defile a pure belt and it is appropriate for him to detain it there and to go after a pair of tongs rather than increase the defilement. And the Halakha is according to Rabbi Yehuda.
+מהיכן מוציאין אותו – on the Sabbath.
+מן ההיכל ומן האולם – but if it is found in the Temple courtyard, cover it with a large pot and leave it there until it gets dark.
+כל מקום שחייבין על זדונו כרת – if he would enter it in a state of ritual defilement into the Temple courtyard, they remove him from there and all the other places they cover it with a large pot, a copper pot. 
+ושאר כל המקומות כופין עליו פסכתר – The Aramaic translation of his pots is his pots to cover it until it gets dark, and the Halakha is according to Rabbi Akiva.
+ר"ש אומר מקום שהתירו – Rabbi Shimon disputes the first Tanna/teacher of above (i.e., Mishnah 13) who said that we tie a string in the Temple and he holds that we do not tie a chord of harp that broke other than fastening with a loop (i.e., not making a knot) which is forbidden because only because of being an activity that the Rabbis forbade as not being in harmony with the observances of the day/Sh’vut. But it is impossible that it would come through it to an obligation from the Torah, but we don’t tie with a knot, for it is possible that it would come through it to an obligation from the Torah, and Rabbi Shimon says to the first Tanna/teacher: do not be amazed at me that I am stringent here and regarding Sabbath limits, I am more lenient. For I saw, that even if he went fifteen cubits outside the Sabbath limit, he can enter. For concerning Sabbath limits, they (i.e., the Sages) gave to you what is yours because they knew that those fifteen cubits are not outside of the Sabbath limits for those who measure the Sabbath limits establish fixed markers at the end of the limit, it is established regarding them that they don’t fix the limit at the end of two-thousand exactly, but rather enter into the limit because of those who err who don’t recognize the sign/symbol and sometimes they go out further than it a little bit and then return. For that reason, I am lenient with the Sabbath limits. But to tie a cord in the Temple which they did not permit in the Temple, other than a prohibition of Sh’vut/forbidding something as not being in harmony with the observance of the day of Shabbat which is not a Torah obligation I am strict and say that specifically fastening with a loop (i.e., not making a knot) which has the prohibition of not being in harmony with the observance of the day of Shabbat, but not to make an actual [permanent] knot, for sometimes there is an obligation from the Torah. But the Halakha is not according to Rabbi Shimon.
\ No newline at end of file
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+Bartenura on Mishnah Eruvin
+ברטנורא על משנה עירובין
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה עירובין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מבוי.</b> שאינו רחב שש עשרה אמה אעפ״י שהוא פתוח משני ראשיו לרה״ר, אי נמי רחב שש עשרה אמה ואינו מפולש אלא ראשו אחד פתוח לרה״ר וראשו אחד סתום. ומן התורה שרי לטלטולי ביה בלא שום תקון, ורבנן הוא דגזור עליה דלמא אתי לטלטולי ברשות הרבים גמור, ושריוה בתקנתא דלחי או קורה דתיהוי ליה הכירא. ואם הניח את הקורה למעלה מעשרים אמה ימעט, כלומר ישפיל את הקורה עד שתהיה למטה מעשרים, דלמעלה מעשרים לא שלטא בה עינא. ואם יש בקורה [זו] אמלתרא פירוש ציורים ופתוחים, אפילו למעלה מעשרים אמה א״צ למעט, שע״י אותם הציורים שלטא בה עינא:
+<b>רבי יהודה אומר א״צ.</b> דטעמא דקורה לאו משום הכירא אלא משום מחיצה, דאמרינן פי תקרה יורד וסותם, וכיון שכן הוא מה לי בתוך עשרים מה לי למעלה מעשרים. ואין הלכה כר״י:
+<b>והרחב מעשר אמות ימעט.</b> דטפי מעשר אמות לא מקרי פתח אלא פרצה, ואנן פתח בעינן, הלכך ימעט רוחב כניסתו ויעמידנו על עשר או על פחות:
+<b>ואם יש לו צורת פתח.</b> בכל מקום שאמרו חכמים צורת פתח הוא אפילו קנה מכאן וקנה מכאן גבוהים עשרה טפחים או יותר וקנה על גביהן ואע״פ שאינו נוגע בהן ואע״פ שגבוה מהן יותר משלשה טפחים. וכל האמות השנויות במשנה זו ובכל עירובין וסוכה וכלאים, הם אמה בת ששה טפחים, וכל טפח ארבע אצבעות בגודל, אלא שפעמים צריך למדוד בטפח עצב, כלומר שלא ישים ריוח באצבעות הגודל בין זו לזו אלא יהיו מצומצמות ונוגעות זו בזו, ופעמים צריך ליתן ריוח בין גודל לגודל שלא יהיו נוגעים זה בזה, וזהו הנקרא טפח שוחק. כיצד, בזמן שהמדידה בטפח עצב היא לחומרא, כגון מבוי שהוא גבוה מעשרים אמה ימעט, וסוכה שהיא גבוהה מעשרים אמה פסולה, מודדים בטפח עצב. ובזמן שהמדידה בטפח שוחק הוא לחומרא, כגון מבוי אין גבהו פחות מעשרה טפחים, סוכה אין גבהה פחות מעשרה טפחים, מודדין בטפח שוחק, וכן לעולם:
+
+Mishnah 2
+
+<b>הכשר מבוי.</b> הכנתו והזמנתו של מבוי לטלטל בתוכו ע״י שתופי מבואות:
+<b>ב״ש אומרים לחי וקורה.</b> שניהן צריך דסבירא להו מן התורה ד׳ מחיצות שלימות בעינן ואתאי הלכה למשה מסיני ואוקימתא לרביעית אלחי וקורה:
+<b>ובה״א או לחי או קורה.</b> דמן התורה ג׳ מחיצות [שלימות] בעינן ותו לא ואתאי הלכה למשה מסיני להוסיף הרביעית, או בלחי משהו או בקורה להיכר מחיצה. ומבוי דאיירי ביה הכא הוא מבוי סתום מג׳ רוחותיו ורוח רביעית פתוחה לרה״ר, וארכו יותר על רחבו, דאי ארכו כרחבו הוי כחצר שנפרצה הפתוחה לרה״ר, וצריך פס ארבעה ומשהו או שני פסין של כל שהן. וכן חצר שנפרצה לרה״ר וארכה יותר על רחבה נדונה כמבוי ונתרת בלחי או קורה. ומבוי שהוכשר בלחי חלוק ממבוי שהוכשר בקורה, דאילו מבוי שהוכשר בלחי הוי כאילו יש לו ארבע מחיצות והזורק מרשות הרבים לתוכו חייב, ומבוי שהוכשר בקורה אף על פי שמותר לטלטל בתוכו על ידי שתוף לא הוי כרשות היחיד גמורה והזורק מרשות הרבים לתוכו פטור, דקיי״ל קורה משום הכירא, ולחי משום מחיצה:
+<b>רבי אליעזר אומר לחיים.</b> כב״ש ס״ל ובעי לחי מכאן ומכאן. ואין הלכה כר״א:
+<b>אמר תלמיד אחד.</b> הוא רבי מאיר:
+<b>שהוא פחות מארבע אמות.</b> רוחב פתחו:
+<b>אמר רבי עקיבא על זה ועל זה נחלקו.</b> ות״ק נמי הכי קאמר דלא מפליג בין רחב לקצר. ומפרש תלמודא דאיכא בינייהו מבוי שיש ברוחב פתחו פחות מד׳ טפחים, דחד מינייהו סבר אין צריך לא לחי ולא קורה, ואידך סבר צריך לחי או קורה, ולא הוברר מתוך דבריהם הי מינייהו סבר צריך והי מינייהו סבר א״צ:  
+
+Mishnah 3
+
+<b>רחבה כדי לקבל אריח.</b> שתהא ראויה לבנות עליה בנין לקביעות:
+<b>והאריח חצי לבנה של שלשה טפחים.</b> נמצא אריח טפח ומחצה רוחב:
+<b>דיה לקורה ברוחב טפח.</b> הכי קאמר, כיון שהקורה רחבה טפח, אותו חצי טפח הנותר, שהאריח רחב טפח ומחצה, יכול למרח בטיט אצבע מכאן ואצבע מכאן, וע״י כן תהיה רחבה לקבל אריח, והכי מפרש לה בגמרא:
+
+Mishnah 4
+
+<b>בריאה לקבל אריח.</b> חזקה לסבול כובד האריח שלא תשבר. וכן הלכה:
+
+Mishnah 5
+
+<b>היתה של קש ושל קנים כו׳</b> ר׳ יהודה קאמר לה, ולית הלכתא כוותיה:
+<b>עקומה.</b> שאין אריח יכול לנוח עליה, וכן עגולה אין אריח נח בה:
+<b>אם יש בהקיפה.</b> כלומר ואיזו היא מדת העגולה להכשיר, כל שיש בהקיפה שלשה טפחים, שצריכה חוט שלשה טפחים להקיפה סביב, בידוע שיש בה רוחב טפח אם תחלק, שכן מצינו בים שעשה שלמה (ד״ה ב׳ ד׳) עשר באמה משפתו אל שפתו עגול סביב וקו שלשים באמה יסוב אותו סביב, אלמא לכל אמה רוחב בעגול איכא שלש אמות היקף:
+
+Mishnah 6
+
+<b>לחיים שאמרו.</b> לחיים שנחלקו בה רבי אליעזר וחכמים, דלרבי אליעזר תרתי בעינן ולרבנן חדא, זהו שיעורן:
+<b>גבהן עשרה טפחים.</b> כשיעור גובה המבוי דאין גבהו פחות מעשרה טפחים. ואפילו היה המבוי גבוה הרבה דיו בלחי גבוה עשרה טפחים:
+<b>ורבי יוסי אומר רחבן שלשה.</b> דבעי דבר חשוב במחיצה. ואין הלכה כר״י:
+
+Mishnah 7
+
+<b>רבי יוסי אוסר.</b> דחיישינן שמא תמות ולא הוי גבוהה עשרה ולא יהיב אדעתיה וסמיך עלה:
+<b>ומטמא משום גולל.</b> אם עשאן גולל לקבר מטמא לעולם אם נגע בו אדם וכלים כאהל המת, אפילו ניטל משם דכתיב (במדבר יט) וכל אשר יגע על פני השדה ודרשינן לרבות גולל ודופק. גולל הוא כסוי הקבר:
+<b>ור״מ מטהר.</b> טעמא דר״מ משום דקסבר כל מחיצה העומדת ברוח חיים אינה מחיצה. ואינה הלכה:
+<b>ורבי יוסי הגלילי פוסל.</b> דכתיב (דברים כד) וכתב לה ספר, מה ספר אין בו רוח חיים אף כל שאין בו רוח חיים. ורבנן אי כתיב וכתב לה בספר כדקאמרת, השתא דכתיב וכתב לה ספר לספור דברים הוא דאתא. והלכה כת״ק. [ואם כתב] לה גט בקרן של פרה ונתן לה את הפרה, דהשתא אינו צריך קציצה לאחר שנכתב, כשר. אבל אם לא נתן לה את הפרה אלא את הקרן, כיון שצריך קציצה, לא מגרשה ביה:
+
+Mishnah 8
+
+<b>ולא יהיה פרצות יתרות על הבנין.</b> ואפילו הן פרצות קטנות פחותות מעשר, אם הפרוץ מרובה על העומד אינה מחיצה, ואף כנגד העומד אסור:
+<b>כל פרצה שהיא כעשר אמות מותרת.</b> ובלבד שיהא העומד רב עליה. אי נמי פרוץ כעומד, הוי מחיצה ואף כנגד הפרוץ מותר:
+<b>יתר מכאן אסור.</b> אפילו פרצה אחת יותר מעשר אוסרת כל ההיקף ואפילו העומד מרובה, דלא עבדי אינשי פתח יותר מעשר והוי פרצה. ודוקא דאין לה צורת פתח, אבל אית לה צורת פתח אפילו יותר מעשר הוי פתח:
+
+Mishnah 9
+
+<b>מקיפין שלשה חבלים.</b> אשיירא שחנתה בבקעה קאי:
+<b>זה למעלה מזה.</b> ע״ג יתדות סביב, מן החבל התחתון לקרקע פחות מג׳ והרי כאילו כולו עומד דכל פחות מג׳ כלבוד דמי, וממנו לאמצעי פחות משלשה הרי עומד ששה טפחים פחות שני משהויין בשני האוירין, ומאמצעי לעליון פחות משלשה הרי תשעה טפחים עומד בשלשה האוירין פחות שלשה משהויין:
+<b>שיעור עובי החבלים יותר על טפח.</b> שלשה משהויין, כדי שיהא בין הכל עשרה טפחים:
+
+Mishnah 10
+
+<b>מקיפים בקנים.</b> נעוצים ועומדים, וזו היא מחיצת שתי, אבל של חבלים הויא מחיצה של ערב:
+<b>בשיירא דברו.</b> הקילו אצלן שאין צריכים אלא או שתי כגון קנים או ערב כגון חבלים, אבל ליחיד לא הקילו אלא עד שיהיה בה שתי וערב. ושלשה בני אדם הרי הן כשיירא:
+<b>כל מחיצה שאינה של שתי ושל ערב כו׳</b> ר׳ יוסי ב״ר יהודה פליג עליה דאבוה, וקאמר אפילו לשיירא בעי שתי וערב:
+<b>אחד משני דברים.</b> או שתי או ערב ואיכא בין רבנן קמאי לרבנן בתראי דרבנן קמאי לא שרו ליחיד אלא דומיא דשיירא, בדרך, הואיל ואינו יכול לעשות מחיצה ראויה, ולא בישוב, ורבנן בתראי אמרי אחד משני דברים בין ליחיד בין לרבים בין בדרך בין בישוב, והלכתא כותייהו. אלא שאדם אחד או שנים ששבתו במדבר אין יכולים לעשות מחיצה גדולה יותר מבית סאתים שהוא מאה אמה אורך על חמשים רוחב כחצר המשכן, ושלשה בני אדם או יותר הן שיירא ויכולים לעשות מחיצה גדולה ואפילו כמה מילין כפי מה שצריך להם ולכלי תשמישם ולבהמתם, ובלבד שלא ישאר מקום פנוי בתוך המחיצה יותר מבית סאתים:
+<b>פטרו במחנה.</b> ליוצאים למלחמה ואפילו למלחמת הרשות:
+<b>מביאין עצים.</b> ואין חוששים משום גזל, ואפילו כרתו אותם בעליהם ועשאום חבילות:
+<b>ופטורים מרחיצת ידים.</b> שלפני הסעודה, אבל במים שלאחר הסעודה חייבים. הואיל ונתקנו מחמת הסכנה של מלח סדומית המסמא את העינים, חמירא סכנתא מאיסורא:
+<b>ומדמאי.</b> שאין צריכין להפריש תרומת מעשר של דמאי, כגון אם לקחו תבואה מעם הארץ:
+<b>ומלערב.</b> עירובי חצרות, כגון מאהל לאהל במחנה מוקף מחיצות. אבל עירובי תחומין צריכין לערב:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>עושין פסין לביראות.</b> שברשות הרבים. לפי שהביראות רשות היחיד הן שעמוקים עשרה ואין יכולים למלאות מהן ולהוציא לרשות הרבים, ועושין פסין שיהיו הפסין עושין [חלל] סביבות הבור רשות היחיד, וימלא ויוציא ויניח שם ותכנס בהמתו כולה או ראשה ורובה וישקנה:
+<b>דיומדין.</b> שני עמודין. שכל עמוד מאלו הארבעה נראה כשנים. דיו בלשון יון שנים. וכשנועץ העמוד העשוי כשנים לפאת דרומית מערבית נמצא נוטה דופנו אחד למזרח ודופנו אחד לצפון, והשני לפאת מערבית צפונית נוטה צדו אחד למזרח וצדו אחד לדרום, וכשנותן ארבעתן לארבע הפאות נמצא לכל רוח שתי אמות דופן אמה כנגד אמה והריוח בינתיים:
+<b>וארבעה פשוטין.</b> באמצע נותן לכל רוח לוח רחבה אמה. ובזמן שאין בין פס לפס מארבעה דיומדין [אלו] אלא עשר אמות או פחות מודה ר״מ דאין צריך לפסין פשוטין, ואם יש ביניהן יותר משלש עשרה אמה ושליש מודה ר״י דצריך פשוטין, לא נחלקו אלא מעשר עד שלש עשרה אמה ושליש. דר״מ אומר צריך פשוטים ור״י אומר אין צריך. והלכה כר״י:
+<b>שתי רבקות של שלש שלש בקר.</b> שרוחב כל בקר ובקר אמתים פחות שליש, נמצא רוחב ששה בקר עשר אמות, וזה הריוח שיכול ליתן בין פס לפס לדברי רבי מאיר, ואם יש רוחב יותר מזה צריך שירבה בפסין פשוטין:
+<b>רבקות.</b> לשון עגל מרבק (שמואל א׳ כח):
+<b>ר״י אומר של ארבע ארבע.</b> הן י״ג אמה ושליש:
+<b>קשורות אבל לא מותרות.</b> דלא תימא כעין קשורות ולא קשורות ממש, להכי תנא אבל לא מותרות, להחמיר ולמעט ריוח שבינתים:
+<b>אחת נכנסת ואחת יוצאת.</b> רבקה אחת של בקר נכנסת ורבקה אחת יוצאת, ויש יותר רוחב משאילו היו שתיהן יוצאות או שתיהן נכנסות. וזו קולא היא דלא בעינן מצומצמות כל כך:
+
+Mishnah 2
+
+<b>מותר להקריב לבאר.</b> הפסין, ולעשות היקף קצר. ובלבד שיהא משפת הבאר עד בין הפסין כדי ראשה ורובה של פרה שהן שתי אמות, אבל בציר מהכי לא שמא ימשך אחר פרתו ויוציא הדלי חוץ למחיצה:
+<b>מותר להרחיק כל שהוא.</b> לעשות היקף גדול כמו שלבו חפץ:
+<b>ובלבד שירבה בפסין.</b> דכל מה שמרחיק מן הבור מרבה בריוח שבין הפסין, וצריך להרבות בפסין עד כדי שלא יהא בין פשוט לפשוט [ובין פשוט לדיומד] יותר מי״ג אמה ושליש, כדברי רבי יהודה שהלכה כמותו:
+
+Mishnah 3
+
+<b>רבי יהודה אומר עד בית סאתים.</b> לא יעשה היקף גדול לבאר אלא עד בית סאתים:
+<b>לגינה ולקרפף.</b> שאין הקיפן לדירה:
+<b>קרפף.</b> היקף גדול חוץ לעיר להכניס שם עצים לאוצר:
+<b>דיר.</b> של בהמות שעושין בשדות היום כאן ולמחר כאן כדי לזבלה בגללי בהמה:
+<b>סחר.</b> [היקף מחיצה] לבהמות בעיר. ואית דגרסי סהר, בית האסורים:
+<b>חצר.</b> מקום מגולה שלפני הבתים:
+<b>מוקצה.</b> רחבה שאחורי הבתים, דכל הני הקיפן לדירה הוא. והני פסי ביראות נמי הואיל ומימיהן ראויות לשתיית אדם תשמיש מעלייתא הוא:
+<b>ומותר להרחיק כל שהוא.</b> כלומר כשם שכל אלו שהוקפו לדירה אפילו גדולים עד י׳ כורים מותר לטלטל בהם, כך מותר להרחיק ההיקף של פסי ביראות כל מה שלבו חפץ, וכן הלכה:
+
+Mishnah 4
+
+<b>אם היתה דרך הרבים.</b> דרך שרבים בוקעים בה מפסקת בין הפסים, יסלקנה לצדדים מחוץ לפסים שלא יהיו הרבים מהלכים בין הפסים, דמשוו לה כרשות הרבים ומבטלים המחיצה. ואין הלכה כר״י:
+<b>בור הרבים.</b> אי פסקי מיא מדכרי אהדדי, שלא התירו פסי ביראות אלא שיהיו מים מצויין לבהמות עולי רגלים, וכל זמן שאין שם מים אין לפסין תורת מחיצה:
+<b>באר היחיד.</b> נמי שרי, דבאר מים חיים הן והא לא פסקי מיא:
+<b>לבאר הרבים.</b> דאיכא תרתי למעליותא. וכן הלכה. ואין מותר למלאות מים ולהוציא מן הבאר על ידי פסי ביראות אלא כדי להשקות בהמתן של עולי רגלים ובא״י בלבד. אבל להוציא מים כדי לשתות האדם עצמו אסור, אלא יורד לבור ושותה או עושה מחיצה גבוהה עשרה טפחים:
+
+Mishnah 5
+
+<b>ועוד א״ר יהודה בן בבא.</b> משום דאמר חדא לחומרא גבי פסין, דאמר אין עושין אותן אלא לבאר הרבים. והשתא קאמר חומרא אחריתא דאף במוקף לדירה לא שרי טפי מבית סאתים, משום הכי תנא ועוד:
+<b>שומירה.</b> סוכת שומרים. דאע״ג דהוקף לדירה, בית סאתים הוא דשרי, טפי לא:
+<b>סמוכה לעיר.</b> דהואיל וקרובה לביתו דעתו להשתמש בה תמיד וכמוקף לדירה דמי:
+<b>ובלבד שתהא שבעים אמה ושירים על שבעים אמה ושירים.</b> ולא יותר. ות״ק נמי דלעיל דאמרו לו לא אמרו בית סאתים אלא לקרפף ולגינה אבל אם היה דיר או סהר או חצר וכו׳ כר׳ עקיבא קאמר, דהיכא דאיכא בית דירה אפילו טובא נמי, וכשלא הוקף לדירה בית סאתים. ומאי בינייהו, אמרינן בגמ׳ דאיכא בינייהו דבר מועט שבית סאתים יותר על שבעים אמה ושיריים רבועים, ות״ק שרי בבית סאתים שלמים, ולר״ע ע׳ אמה ושיריים על ע׳ אמה ושיריים ותו לא. וכיצד ידענו דבית סאתים יותר על ע׳ אמה ושיריים רבועים, דהא אמרינן בגמרא וכמה הן סאתים כחצר המשכן, וחצר המשכן כתיב ביה (שמות כ״ז:י״ח) אורך החצר מאה באמה ורוחב חמשים בחמשים ודרשינן מאי חמשים בחמשים, אמרה תורה טול חמשים שארכו יתר על רחבו וסבב נ׳ הנותרים לשיעור שבת, דהוו להו ע׳ אמה וד׳ טפחים מרובעים. כיצד, עשה מהם ה׳ רצועות של עשר אמה רוחב ואורכן חמשים, תן אחת למזרחה ואחת למערבה, הרי רחבה ע׳ וארכה נ׳, שים אחת לדרום ואחת לצפון הרי שבעים על שבעים אלא שהקרנות פגומים לכל קרן וקרן עשר על עשר מפני התוספת שהוספת, טול מן הרצועה החמישית ארבע חתיכות של עשר [על עשר] ושים לארבע קרנות ונתמלאו, טול עשר על עשר הנותרים שהם ששים טפחים [על ששים טפחים] ועשה אותם רצועות של שני טפחים, הרי שלשים רצועות אורך כל אחת עשר אמות, שהן שלש מאות אמה, תן שבעים לכל רוח הרי שבעים [אמות] וד׳ טפחים, על שבעים אמות וד׳ טפחים אלא שהקרנות פגומים טפחיים על טפחיים, ונשארו בידך כ׳ אמה טול מהם ח׳ טפחים ושים לקרנות ונתמלאו, ונשארו בידך י״ח אמות וד׳ טפחים אורך ברוחב טפחיים והיינו דבר מועט, שאם באת לחלקן ולהקיף אין מגיע תוספת לרוחב שני שלישי אצבע דהא בעי למעבד מינה רצועות של רפ״ג [אמות] אורך להקיף הד׳ רוחות. כך מצאתי פירוש שטה זו בפירושי רש״י ונכון הוא. והרמב״ם בקש חשבונות רבים ולא ירדתי לסוף דעתו. ובמה שאמר רבי עקיבא אפילו אין בה אחד מאלו מטלטלים בתוכה, הלכתא כותיה. אבל במאי דפליג אחכמים דאמרו לו דלעיל וסבר דשבעים אמה ושיריים על שבעים אמה ושיריים ותו לא, בהא הלכה כחכמים. דבבית סאתים כחצר המשכן שרי, שהוא דבר מועט יותר על ע׳ אמה ושיריים רבועים:
+<b>אם היתה ארכה יותר על רחבה.</b> ואע״ג דמיעט רחבה והוסיף על ארכה ואין בכולה אלא בית סאתים, אין מטלטלין, דמרובע הוא דשרו רבנן היכא דלא הוקף לדירה. והלכה כר׳ יוסי דפליג אדרבי אליעזר ולא בעי מרובעות:
+
+Mishnah 6
+
+<b>אפילו היא כבית כור.</b> אפלוגתא דלעיל קאי אגינה וקרפף:
+<b>אנשי חצר ששכח אחד מהם ולא עירב.</b> ולמחר בטל רשות חצרו לחביריו, שהיה אוסר עליהן מלהוציא מבתיהן לחצר, שהחצר ברשות כולן וחלקו אוסר עליה. הואיל ובטל רשות חצרו בטל אף רשות ביתו, אע״פ שלא פירש ונעשה אורח אצלם לפיכך אף ביתו מותר להם. אבל אסור לו להכניס ולהוציא מביתו לחצר, אע״פ שהוא מותר להכניס ולהוציא מבתיהם לחצר כשאר כל אדם הנכנס לבית חברו שמותר לו להוציא מבית חברו לחצר, דהא רשותא דחד הוא, מ״מ מביתו אסור הוא להוציא. ולא אמרינן כיון דבטל להו רשות ביתו הרי ביתו כבתיהם, דבשעה שמוציא מביתו לחצר חוזר ומחזיק ברשותו הוא ואוסר עליהן, כדתנן בהדר עם העובד כוכבים, מי שנתן רשותו וחזר והוציא בין בשוגג בין במזיד הרי זה אוסר:
+<b>שיוצאים בעקרבנין בפסח.</b> משום מרור. ועקרבנין ירק שעליו שלו דומות לעקרב. ואני שמעתי סיב הגדל סביבות הדקל:
+<b>ובקשתי לי חבר.</b> לג׳ דברים הללו אם שמע מפיו, ולא מצאתי. ואין הלכה כאחד מהן. דגבי גינה וקרפף לא שרי טפי מבית סאתים. ואנשי חצר ששכח אחד מהן ולא עירב ובטל רשותו ולא בטל ביתו אף להם אסור ביתו, אבל מבתיהם לחצר מותר. ועקרבנין לאו מרור הוא ואין אדם יוצא בו ידי חובתו בפסח:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>בכל מערבין.</b> עירובי תחומין. דאילו עירובי חצירות אין מערבין אלא בפת. והאי בכל דתנן במתניתין, לאו דוקא, כדאמרינן בגמרא אין למדין מן הכללות אפילו במקום שנאמר בהן חוץ, דהא הכא תנן בכל מערבין חוץ מן המים ומן המלח, ואיכא נמי כמהין ופטריות דאין מערבין ולא משתתפים בהם דלאו מזון נינהו, כמו מים ומלח:
+<b>ומשתתפים.</b> שתופי מבואות:
+<b>הכל נלקח בכסף מעשר.</b> כדכתיב (דברים י״ד:כ״ו) ונתת הכסף בכל אשר תאוה נפשך:
+<b>חוץ מן המים ומן המלח.</b> דלאו פרי מפרי הוא:
+<b>הנודר מן המזון.</b> לא דאמר יאסר עלי מזון, דאין נקרא מזון אלא חמשת המינים דזייני וסעדי, אלא כגון דאמר כל הזן עלי קונם, וכל מילי זייני ומשביעים לפי שעה חוץ מן המים והמלח:
+<b>מערבין לנזיר ביין.</b> דאף על גב דלא חזי לדידיה, חזי לאחריני:
+<b>ולישראל בתרומה.</b> דהא חזיא לכהנים:
+<b>סומכוס אומר בחולין.</b> דמידי דחזי ליה בעינן. וביין לנזיר לא פליג סומכוס, מפני שאפשר שישאל הנזיר על נדרו ויהיה היין מותר לו באותה שבת, אבל תרומה אי אפשר שתהיה ראויה לישראל, שאפילו ישאל המפריש התרומה עליה והרי היא כאילו לא הורמה, הרי היא חוזרת לטבלה ואסור לאכול ממנה עד שיחזור ויפריש תרומה אחרת, ואין מפרישין תרומה בשבת אפילו בין השמשות, הילכך לא חזיא ליה. ואין הלכה כסומכוס:
+<b>ולכהן בבית הפרס.</b> סתמא היא, ולאו סומכוס קאמר לה. 
+<b>בית הפרס.</b> שדה שנחרש בה קבר מותר לכהן ליכנס שם כשהוא מנפח והולך, ורואה שאינו נוגע בעצם כשעורה. ומשום הכי מותר ליתן עירובו שם שהרי יכול להכנס במקום שנתן שם עירובו והוי הוא ועירובו במקום אחד:
+<b>לחוץ.</b> לעשות מחיצה בינו לקבר שלא יאהיל, כגון שיכנס שם בשידה תיבה ומגדל, אלמא חזי ליה. ופלוגתא דר׳ יהודה ורבנן מוקמינן בגמרא דאפילו בישראל פליגי רבנן עליה דר״י ואמרי דאין מניחין עירובי תחומין בבית הקברות, ולא נקט כהן אלא להודיעך כחו דר״י דאפילו בכהן שרי. ובהא קמיפלגי, דר״י סבר אע״ג דאסור ליהנות ולהשתמש בבית הקברות, מותר להניח שם עירוב, דאין מערבין עירובי תחומין אלא לדבר מצוה ומצות לאו ליהנות נתנו, ואע״פ שמשתמר שם העירוב אחר קנייתו דהא בין השמשות קונה וכבר נעשית המצוה והוא משתמר שם כל השבת. קסבר ר״י אין אדם מקפיד על עירובו אם אבד או נגנב לאחר שקנה ורבנן סברי אדם מקפיד על עירובו לאחר שקנה, ורוצה שלא יגנב, הלכך כשהעירוב משתמר בבית הקברות כל השבת לאחר שקנה בין השמשות ונגמרה מצותו נמצא משתמש באסורי הנאה שהקברות אסורים בהנאה, לפיכך לא יניח אדם עירוב בבית הקברות. והלכה כחכמים:
+
+Mishnah 2
+
+<b>מערבין בדמאי.</b> בככר שלקחה מעם הארץ ולא הפריש ממנה תרומת מעשר של דמאי:
+<b>ובמעשר ראשון כו׳ אבל לא בטבל וכו׳</b> כולן מפורשין במס׳ שבת פרק מפנין:
+<b>השולח את עירובו ביד חרש כו׳</b> להוליכו לסוף אלפים אמה. ודוקא בעירובי תחומין אינו עירוב אם שלחו ביד קטן, אבל בעירובי חצרות קיי״ל קטן גובה את העירוב:
+<b>ביד מי שאינו מודה בעירוב.</b> כגון כותי או צדוקי:
+<b>ואם אמר לאחר.</b> כשר, לקבלו מן הפסול ויוליכנו הכשר לסוף אלפים אמה:
+<b>הרי זה עירוב.</b> ובלבד שיהא הוא עומד ורואה בשעה שהפסול נותנו ליד הכשר, אע״פ שאינו רואה כשהכשר מוליכו, דחזקה שליח עושה שליחותו:
+
+Mishnah 3
+
+<b>נתנו באילן.</b> העומד ברה״ר ויש בו ארבעה טפחים על ארבעה טפחים או יותר:
+<b>למעלה מעשרה אין עירובו עירוב.</b> דכיון דהאילן רחב ד׳, למעלה מעשרה הוי רשות היחיד, והוא קנה שביתתו ברה״ר, וכיון דאי הוי בעי למשקל עירוביה ומיכליה בשעה שהעירוב זוכה לו דהיינו בין השמשות לא מצי שקיל ליה דמייתי מרשות היחיד לרשות הרבים לא הוי עירוב:
+<b>למטה מעשרה הרי זה עירוב.</b> דלמטה מעשרה כרמלית היא, דכל משלשה ועד תשעה ברוחב ארבעה כרמלית היא, וכיון דאי שקיל ליה לעירוביה אין כאן אלא איסור שבות, הרי זה עירוב. ומתניתין רבי היא דאמר כל דבר שהוא משום שבות לא גזרו עליו בין השמשות. ובשעה שהעירוב זוכה לו דהיינו בין השמשות מצי שקיל ליה, ונמצא הוא ועירובו במקום אחד הילכך הוי עירוב:
+<b>נתנו בבור.</b> שבכרמלית כגון שבבקעה ושבשדות ונתכוין לשבות בבקעה או בשדה, הרי זה עירוב, דבור עצמו רשות היחיד והוא קנה שביתה בכרמלית ובשעה שהעירוב זוכה לו דהיינו בין השמשות מצי שקיל ליה, כרבי דאמר כל דבר שהוא משום שבות לא גזרו עליו בין השמשות:
+<b>אפילו גבוה מאה אמה.</b> ואין למטה רוחב ארבע דלאו רשות היחיד הוא, ואע״ג דלמעלה רחב ארבע דהא עירוב על גבי מקום ד׳ בעינן:
+<b>תלוש ונעוץ.</b> הוא דהוי עירוב, אבל מחובר לא הוי עירוב משום דכי שקיל ליה גזירה שמא יקטום, לפי שהקנה רך הוא איכא למיגזר שמא יקטום כי שקיל ליה, אבל אילן קשה הוא ובין השמשות לשמא יעלה ויתלוש לא חיישינן, אבל קטימת קנה איידי דרכיכא ודאי מקטמא ומחייב משום קוצר. אי נמי קנה וקונדס מיחלף ליה מחובר בתלוש, דקנים הרבה תלושין נעוצים ונראין כמחוברים, משום הכי איכא למיגזר שמא יקטום במחובר ויחשוב שהוא תלוש, אבל באילן ליכא למיגזר שמא יעלה ויתלוש ויטעה לחשוב דתלוש הוא:
+<b>נתנו במגדל.</b> של עץ:
+<b>ואבד המפתח הרי זה עירוב.</b> וכגון שהמנעול קשור בחוטים וחבלים שאם לא ימצא המפתח אי אפשר לחתכן אלא בסכין, ת״ק סבר הואיל ואפשר לפתוח על ידי שיחתוך החבלים בסכין אין כאן איסור סקילה אלא איסור שבות, דמקלקל הוא בחתיכת החבלים וכל המקלקלים פטורים, ואיסור שבות ביה״ש בשעת קניית העירוב לא גזרו בו כדאמרן, הילכך הוי עירוב, דמצי מייתי סכין ויחתוך לחבלים ושקיל לעירוביה. ור׳ אליעזר סבר אין כלי ניטל אלא לצורך תשמישו ואסור לטלטל הסכין כדי לחתוך החבלים שאין תשמישו אלא לחתוך האוכלים, והואיל ואיכא תרתי, טלטול הסכין, וחתיכת החבלים, אפילו לרבי דאמר כל דבר שהוא משום שבות בין השמשות לא גזרו, בכה״ג מודה דגזרו. ואין הלכה כר״א:
+
+Mishnah 4
+
+<b>נתגלגל חוץ לתחום אינו עירוב.</b> הואיל ויש מביתו שהוא לן שם עד עירובו יותר מאלפים אמה לא מצי למיזל ולמשקליה. והוא שנתגלגל שתי אמות חוץ לאלפים אמה שכל אדם יש לו ארבע אמות ממקום עירובו, שתי אמות מצד מזרחו של עירוב ושתי אמות מצד מערבו:
+<b>נפל עליו גל.</b> והוא דבעי מרא וחצינא לפנוייה, דהויא מלאכה ולא שבות:
+<b>תרומה ונטמאת.</b> דהשתא לא חזיא לא לדידיה ולא לאחריני. ואצטריך תנא לאשמעינן נתגלגל חוץ לתחום ונפל עליו גל, דאי אשמעינן נתגלגל, משום דליתיה גביה הוי הוא במקום אחד ועירובו במקום אחר, אבל נפל עליו גל דאיתיה גביה אימא להוי עירוב. ואי אשמעינן נפל עליו גל דלא מצי שקיל ליה אלא במלאכה במרא וחצינא. אבל נתגלגל דאפשר דנשיב זיקא ומהדר ליה לתוך התחום אימא ליהוי עירוב קמ״ל. ותנא נשרף להודיעך כחו דרבי יוסי דאע״ג דאינו בעולם משום ספק לא מתסר. ותנא תרומה שנטמאת להודיעך כחו דר״מ דאע״ג דישנו בעולם וי״ל העמידנה בין השמשות על חזקתה של קודם לכן וטהורה היתה אפ״ה, לא אמרינן חזקה לקולא:
+<b>משחשיכה הרי זה עירוב.</b> דלאחר שקנה בין השמשות אין חוששין לו אם נאבד:
+<b>הרי זה חמר גמל.</b> דמספקא לן אי קנה ליה עירוב והכא הויא ביתו ומהכא יש לו אלפים לכל רוח והפסיד אלפים שמעבר ביתו והלאה, או שמא לא קנה עירוב ומביתו יש לו אלפים לכל רוח ולא קנה לעבר עירובו כלום, ומחמת ספק זה נאסר ללכת אלא אלפים אמה שבין ביתו לעירוב, דממה נפשך בהנך משתרי, אבל באלפים דמעירובו ואילך לא, דילמא לא קנה עירוב. ומביתו ואילך נמי לא, דילמא קנה עירוב. נמצא זה מושכו לכאן וזה מושכו לכאן כאדם המנהיג חמור וגמל שהחמור הולך לפניו וזה מנהיגו והגמל מאחוריו והוא מושכו וצריך לפנות לפניו ולאחריו:
+<b>רבי יוסי ור׳ שמעון אומרים ספק העירוב כשר.</b> דאמרינן העמד עירוב על חזקתו, וכשהניחו היה בתוך התחום והיה טהור ולא היה עליו גל לפיכך עירובו עירוב וכן הלכה:
+
+Mishnah 5
+
+<b>מתנה אדם על עירובו.</b> מניח שני עירובין אחד לסוף אלפים למזרח ביתו ואחד לסוף אלפים למערב ביתו, ואומר אם באו עובדי כוכבים למזרח וצריך אני לברוח מפניהם יקנה לי עירובי שבמערב ויהיו לי למערב ביתי ד׳ אלפים אמה. ואע״ג דלא אתו עד למחר, אמרינן יש ברירה דבין השמשות קנה ליה עירובא דאידך גיסא:
+<b>הריני כבני עירי.</b> אלפים מעירי לכל רוח ואיני צריך להשתכר לכאן ולהפסיד מכאן:
+<b>אם בא חכם למזרח.</b> חוץ לתחום עירי ורוצה אני ללמוד מפיו, ועכשיו איני יודע לאיזה צד יבא ולמחר אשמע מבני אדם הבאים משם לכאן ע״י עירוב:
+<b>רבי יהודה אומר.</b> אם באו מכאן ומכאן, ואחד מהם רבו, ילך אצל רבו ולא אצל האחר דקים לן בגויה דבשעת קניית עירוב בין השמשות דעתיה דלקני ליה ההוא עירוב דלצד רביה. ואין הלכה כר״י, דזמנין דניחא ליה לאינש בחבריה טפי מרביה:
+
+Mishnah 6
+
+<b>מערב אדם שני עירובין.</b> אם היה צריך לילך יום ראשון לכאן ויום שני לכאן, יכול לערב למזרח ולמערב ערב יום הראשון, ואומר עירובי של מזרח יקנה לי היום לצורך מחר, ועירובי של מערב יקנה לי בין השמשות דלמחר לצורך יום שני. דקסבר ר״א שבת ויו״ט לאו כחד יומא אריכא נינהו אלא ב׳ קדושות [הן], ובין השמשות דקמא לדידיה הוא דקני ולא ליום שני:
+<b>עירובי בראשון ובשני כבני עירי.</b> כלומר ואם לא היה צריך לילך אלא ביום ראשון, ובשני א״צ לזוז ממקומו ואינו רוצה להפסיד לא אלפים של תחומו מכאן ולא אלפים של תחומו מכאן, יערב עירוב אחד לצד שהוא רוצה לילך בו ביום ראשון, ואומר עירובי זה יקנה לי לצורך מחר, ובשני הריני כבני עירי שלא עירבו. או אם היה צריך לילך בשני ולא בראשון, יאמר עירוב זה יקנה לי בין השמשות של מחר ובראשון אהיה כבני עירי:
+<b>או מערב לשני הימים.</b> היינו לרוח אחת דאמרי לעיל. והא תו למה לי. אלא הכי קאמרי ליה רבנן לרבי אליעזר אי אתה מודה ליום אחד דאו מערב לרוח אחת או אינו מערב כל עיקר, שאינו יכול לומר חצי יום עירובי למזרח וחצי יום עירובי למערב. לשני הימים נמי, דהיינו לשבת ויום טוב, או מערב כמו ליום אחד או אינו מערב כל עיקר. דספיקא להו לרבנן שבת ויום טוב אי כיומא אריכא דמו אי לא, ועבדי הכא לחומרא דאין יכול לערב לשתי רוחות דלמא חדא קדושה היא, והכא לחומרא דאמרי לקמן נאכל בראשון אין עירוב לשני, דלמא שתי קדושות הן ולא כיומא אריכא דמו:
+<b>מוליכו.</b> השליח ערב יום טוב שלפני שבת ומחשיך עליו עד שיקנה העירוב:
+<b>ונוטל ובא לו.</b> שמא יאבד ושוב אין לו עירוב לשני, כדקתני נאכל עירובו בראשון עירוב לראשון ואין עירוב לשני:
+<b>ובשני.</b> חוזר ומוליכו בשני. דקיימא לן המערב בפת בראשון ורוצה לערב בפת בשני צריך שיערב באותו עירוב עצמו שקרא עליו שם מאתמול, ועתה שותק. אבל לא בפת אחרת דבעי למיקרא עליה השתא שם עירוב והוי מכין מיום טוב לשבת:
+<b>נמצא משתכר בהליכתו.</b> כלומר קונה לו הליכה ליום מחר:
+<b>ומשתכר בעירובו.</b> שאוכלו. ויו״ט אחר השבת דלא אפשר בהכי, מוליכו בראשון ואינו אוכלו וחוזר והולך שם בשני לראות אם קיים העירוב מחשיך עליו, ואם רוצה יאכלנו אחרי כן:
+<b>מודים אתם לי שהן שתי קדושות.</b> דאמריתו נאכל עירוב בראשון אין עירוב לשני, ואי חדא קדושה נינהו הוה ליה כחד יומא אריכתא ויקנה בין השמשות של ראשון לשניהם, וכיון דשתי קדושות נינהו יכול לערב נמי לשתי רוחות, ורבנן אזלי הכא לחומרא והכא לחומרא כדאמרן, משום דמספקא להו. והלכה כרבי אליעזר דשבת ויום טוב שתי קדושות הן:
+
+Mishnah 7
+
+<b>שמא תתעבר.</b> שמא יעשו ב״ד הגדול אלול מעובר ויהיו ב׳ ימים טובים, יום ל׳ של אלול ויום ל״א, והוא צריך לילך בראשון לצד אחד ובשני לצד אחר מערב שני עירובין ומניחן בערב יו״ט זה לכאן וזה לכאן ואומר וכו׳:
+<b>ולא הודו לו חכמים.</b> דקסברי קדושה אחת הן. והלכה כחכמים בשני ימים טובים של ראש השנה. דלאו משום ספיקא בלבד אתקן שמא קדשו ב״ד את יום שלשים או יום ל״א ואחד מהם חול, אלא משום דשמא באו עדים מן המנחה ולמעלה, שנוהגין אותו היום קודש ולמחר קודש ותרוייהו קדושה אחת. אבל בשאר ימים טובים של גליות דלא אתקון אלא מספיקא דלא ידעינן מתי קדשו בית דין הגדול את החדש, מודים חכמים לרבי יהודה דשתי קדושות הן. וחכמים האמורים כאן הוא רבי יוסי:
+
+Mishnah 8
+
+<b>מתנה אדם על הכלכלה.</b> סל שיש בו פירות טבלים, מתנה עליו ביום טוב ראשון של ראש השנה ואומר, אם היום חול תהא זו תרומה על אלו, ואם היום קודש אין בדברי כלום. שאין מגביהין תרומה ביום טוב. ולמחר הוא אומר אם אתמול קודש והיום חול תהא זו שאמרתי אתמול תרומה על אלו, ואם היום קודש ואתמול חול כבר היא תרומה. ואוכל כלכלה המתוקנת ומשייר התרומה:
+<b>ולא הודו לו חכמים.</b> הוא ר׳ יוסי כדאמרן, דסבר קדושה אחת הן ואין מגביהים בהם תרומה. ודוקא בשני ימים טובים של ראש השנה כדפרישית לעיל:
+<b>וכן ביצה שנולדה בראשון.</b> של ראש השנה:
+<b>תאכל בשני.</b> דאם הראשון קודש השני חול וביצה שנולדה ביו״ט מותרת בחול דאין הכנה לחול. ואם הראשון חול והשני קדש נמצא שחול מכין ליו״ט ושפיר דמי:
+<b>ולא הודו לו חכמים.</b> בשני י״ט של ר״ה בלבד דקדושה אחת הן. אבל בשני ימים טובים של גליות מודים לו:
+
+Mishnah 9
+
+<b>והחליצנו.</b> זרזנו והחליצנו כח, כמו נחלץ חושים (במדבר ל״ב:י״ז) פירוש אחר הצילנו ומלטנו, כמו חלצני ה׳ מאדם רע (תהילים ק״מ:ב׳):
+<b>אם היום אם מחר.</b> אם היום הוא החליצנו היום, ואם מחר הוא החליצנו מחר:
+<b>ולא הודו לו חכמים.</b> לא להזכיר של ראש חודש בראש השנה ולא להתנות אם היום ואם מחר, אלא אומר והחליצנו סתמא בשני הימים ואינו מזכיר של ראש חודש כל עיקר. והלכה כחכמים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>מי שהוציאוהו עובדי כוכבים.</b> לאנסו חוץ לתחום:
+<b>או רוח רעה.</b> שנכנס בו שד ונטרפה דעתו ויצא חוץ לתחום, וחזר ונשתפה והרי הוא חוץ לתחום:
+<b>החזירוהו לתוך התחום כאילו לא יצא.</b> והרי כל העיר לו כארבע אמות כאשר בתחלה וחוצה לה אלפים אמה לכל רוח, ודוקא כשהוציאוהו והחזירוהו בע״כ. אבל יצא לדעתו אע״פ שהחזירוהו בע״כ, או הוציאוהו בע״כ וחזר לדעתו אין לו אלא ד׳ אמות:
+<b>הוליכוהו לעיר אחרת.</b> והרי היא מוקפת מחיצות, או שנתנוהו בדיר או בסהר שהן מוקפין והקיפן גדול:
+<b>מהלך את כולה.</b> דהואיל ומוקפת מחיצות הרי היא כד׳ אמות:
+<b>ר׳ יהושע ור׳ עקיבא אומרים אין לו אלא ארבע אמות.</b> דכיון דלא שבת באויר מחיצות מבעוד יום לא מהני ליה מחיצות. ורבותי פירשו משום דגזרי דיר וסהר אטו בקעה שאין לה מחיצות. ובבקעה כולי עלמא מודו דאין לו אלא ארבע אמות:
+<b>מפרנדסין.</b> שם מקום:
+<b>והפליגה.</b> כשהיא מתרחקת משפת הים ונכנסת באמצעו קרי הפלגה, לשון פלגי מים (תהלים א):
+<b>הלכו את כולה.</b> היו מהלכין בכל הספינה. ואע״פ שהספינה הלכה בשבת ויצאו חוץ לתחום, הוי כמי שיצא חוץ לתחום וניתן בדיר או בסהר, שהספינה מוקפת מחיצות:
+<b>שרצו להחמיר על עצמן.</b> דלדידהו נמי דגזרי דיר וסהר אטו בקעה, בספינה כל זמן שהיא מהלכת היה מותר להלך את כולה. ועוד שהרי שבתו באויר מחיצות מבעוד יום, אלא שרצו להחמיר. והלכה כר׳ גמליאל וכר״א בן עזריה:
+
+Mishnah 2
+
+<b>לנמל.</b> מקום שהספינות חונות כשיוצאות מן הים אל שפתו:
+<b>מה אנו לירד.</b> מן הספינה לתוך העיר, כלום באנו מחוץ לתחום משחשיכה. והאי נמל לאו מוקף מחיצות הוה, דאי הוה מוקף מחיצות, הא קאמר רבן גמליאל לעיל בנתנוהו בדיר או בסהר דמהלך את כולה:
+<b>שכבר הייתי מסתכל.</b> בשפופרת של קנה חלול שהיתה מתוקנת למדת צפיית אלפים אמה:
+
+Mishnah 3
+
+<b>מי שיצא ברשות.</b> כגון לעדות החדש או להציל מן העובדי כוכבים או מן הנהר:
+<b>כבר נעשה מעשה.</b> ואינך צריך לילך:
+<b>יש לו אלפים אמה לכל רוח.</b> ממקום שנאמר לו:
+<b>כאילו לא יצא.</b> הכי קאמר, אם היו אותן אלפים אמה הנתונות לו לכל רוח ממקום שנאמר לו נכנסות לתוך אלפים של תחום ביתו, כאלו לא יצא מתחומו דמי, והולך עד ביתו והרי הוא כבתחילה:
+<b>שכל היוצאין להציל חוזרין למקומן.</b> הכי קאמר, שכן מצינו קולא אחרת בכל היוצאין להציל מן העובדי כוכבים ומן המפולת, שמפני שיצאו ברשות התירו להם לחזור בכלי זיינן למקומם ולא הצריכום להניח כלי זיינן, הכי נמי הקילו [לזה שיצא] ברשות להיות כאילו לא יצא:
+
+Mishnah 4
+
+<b>מי שישב בדרך.</b> לנוח ולא היה יודע שהיה בתחום העיר וחשכה לו שם, וכשעמד ראה שהוא סמוך לעיר ובתחומה:
+<b>לא יכנס.</b> לעיר להיות כאנשי העיר, אלא ממקום שחשכה לו ימדוד אלפים אמה ועד מקום שיכלו ילך בעיר ותו לא:
+<b>ר״י אומר יכנס.</b> וילך כל העיר וחוצה לה אלפים אמה כבני העיר. והלכה כר׳ יהודה:
+<b>בלא מתכוין.</b> שלא ידע כשחשיכה לו שהוא בתחום העיר, ולא נתכוין להיות שביתתו בעיר אלא במקומו:
+
+Mishnah 5
+
+<b>יש לו אלפים אמה לכל רוח.</b> דסבר ר׳ יוחנן בן נורי חפצי הפקר שאין להם דעת בעלים, קונים שביתה במקומן ויש להם אלפים אמה לכל רוח, והישן שאין לו דעת בשעה שקונה שביתה דינו כחפצי הפקר ויש לו אלפים אמה לכל רוח. ורבנן סברי חפצי הפקר אין קונין שביתה במקומן, אלא הזוכה בהן מוליכן למקום שהוא יכול לילך, הכא נמי הישן אינו קונה שביתה ואין לו אלא ארבע אמות בלבד. והלכה כר״י בן נורי שהישן קונה שביתה במקומו ויש לו אלפים אמה לכל רוח. אבל בנכסי הפקר הלכה כחכמים שהן כרגלי כל אדם ואין קונין שביתה במקומן, אלא הזוכה בהן מוליכן למקום שהוא יכול לילך:
+<b>וחכמים אומרים אין לו אלא ד׳ אמות.</b> הואיל ובשעה שקדש היום היה ישן לא קנה שביתה, ואין לו אלא ארבע אמות שזכתה לו תורה דכתיב (שמות ט״ז:כ״ט) שבו איש תחתיו וקומתו של אדם בינוני ג׳ אמות ואמה אחת לפשוט ידיו ורגליו:
+<b>ר׳ אליעזר אומר והוא באמצען.</b> חכמים סברי יהבינן ליה ארבע אמות לכל רוח, ור׳ אליעזר סבר כי יהבינן ליה ארבע אמות היינו ב׳ אמות לכל צדיו:
+<b>לאיזה רוח שירצה.</b> יטול ארבע אמות, ואחר שבירר צד אחד אין יכול לחזור ולברור צד אחר:
+
+Mishnah 6
+
+<b>היו שנים.</b> עומדים רחוק זה מזה שש אמות דמובלעין ב׳ אמות של כל אחד לתוך של חבירו, מביאין ואוכלין בתוך שתי אמות. ובלבד שלא יפשוט זה ידו לתוך שתים החיצונות שאין לו בהם כלום ויוציא לשם פתו או חפציו:
+<b>והאמצעי מובלע ביניהם.</b> שתי אמותיו בתוך של זה ושתי אמותיו בתוך של זה. הוא מותר עם כל אחד, פונה לכאן ומשתמש עם זה ופונה לכאן ומשתמש עם זה:
+<b>לג׳ חצרות.</b> והם זו אצל זו:
+<b>פתוחות לרשות הרבים.</b> דכל אחת רשות לעצמה ואין להם דריסת הרגל זו על זו, דהשתא אינן אוסרות זו על זו:
+<b>עירבו שתיהן עם האמצעית היא מותרת עמהן וכו׳</b> ורבנן אפליגו עליה דר״ש בהא ואמרי כולן אסורות זו בזו. והשתא קאמר להו ר״ש והלא זה הדבר שהיו ג׳ והאמצעי מובלע בינתיים ואתם מודים שהוא מותר עמהן והם מותרים עמו דומה לג׳ חצרות, ואמאי קמפלגיתו עלי בג׳ חצירות, ואמרי ליה רבנן התם בשלש חצירות מתוך שמרובים הם שתים החיצונות האסורות זו בזו יבואו להוציא מזו לזו, והאמצעית לא יהבה אדעתה ולא מדכרא להו, דאמרי שמא אחד מדיורי האמצעית שמותר בזו ובזו הוא שמוציא. אבל הכא בג׳ אנשים אי אתי חד משני החיצונים לאפוקי לתוך ב׳ אמות של החיצון האחר, האמצעי יהיב אדעתיה ומדכר ליה. והלכה כר״ש בשלש חצירות שב׳ החיצונות בלבד אסורות זו עם זו:
+
+Mishnah 7
+
+<b>והיה מכיר אילן או גדר.</b> שיכול להגיע שם קודם שתחשך, אלא שהוא עיף ורוצה לנוח במקומו:
+<b>לא אמר כלום.</b> הואיל ולא פירש איזה ד״א בחר לו מתחתיו של אילן, לאו שביתה היא ואין לו אלא ד״א במקום שהוא שם, שהרי לא קנה שביתה במקומו כיון שעקר דעתו מלשבות כאן, ותחת האילן נמי לא קנה שביתה. והני מילי כשיש תחתיו של אילן ח׳ אמות או יותר, דאיכא למימר דהאי גיסא בחר או דהאי גיסא בחר ולא הוי סיום, אבל ז׳ אמות על כרחך מקצת ביתו ניכר באמה אמצעית דא״א שלא בררה, דאי באמצע האילן בירר לו ד״א הרי היא מהן, ואי מהאי גיסא או מהאי גיסא הרי היא מהן, הלכך קנה שם [שביתה]:
+<b>אמר שביתתי בעיקרו.</b> הואיל וסיים מקומו, אותה שביתה קונה לו אלפים לצד רגליו ואלפים לצד ביתו:
+
+Mishnah 8
+
+<b>ואם אינו מכיר.</b> אילן או גדר:
+<b>או שאינו בקי בהלכה.</b> ואינו יודע שיועיל לו כשיאמר שביתתי במקום פלוני. ואמר שביתתי במקומו. זכה לו מקומו:
+<b>עגולות.</b> דבערי מקלט דמינייהו ילפינן אלפים אמה של תחום שבת כתיב (במדבר ל״ה:ה׳) [זה יהיה להם מגרשי הערים]. לזה אתה נותן פאות, דהיינו זויות ואי אתה נותן פאות לשובתי שבת. ורבנן דבעו מרובעות דרשי זה לרבויי, כזה יהיו כל שובתי שבת. והלכה כחכמים:
+<b>כטבלא מרובעת.</b> כתב הרמב״ם לפי שא״א לעשות מרובע מצומצם בכיון, תנא כטבלא מרובעת, כלומר כדרך שבני אדם רגילים לרבע, אע״פ שאינו מרובע בצמצום:
+<b>נשכר את הזויות.</b> ארבע הפיאות שבאלכסונו של מרובע העודפות על העגול שבתוכו:
+
+Mishnah 9
+
+<b>זהו שאמרו.</b> כגון זה שהוא בדרך ואין עמו פת, דהשתא עני הוא, לו התירו חכמים לערב ברגליו. דסבירא ליה לרבי מאיר עיקר עירוב בפת, וקולא היא דאקילו גבי עני או מי שבא בדרך ואין עמו פת לערב ברגליו. ור׳ יהודה סבר עיקר עירוב ברגל, וקולא היא דאקילו לעשיר שאינו יכול לילך ברגליו לשלוח עירובו ע״י שליח. והלכה כר״י. ובין ר״מ ובין ר׳ יהודה שוים הם שהאומר שביתתי במקום פלוני אינו קונה שביתה באותו מקום שאמר, אא״כ הוא עני או בא בדרך שאין עמו פת, אבל עשיר צריך שישלח פת במקום שביתתו. והאומר שביתתי במקום פלוני אינו קונה שם שביתה אא״כ יש שהות ביום שהיה יכול לרוץ ולהגיע שם קודם שתחשך, ואם אין כל כך שהות ביום בשעה שאומר שביתתי במקום פלוני לא קנה שם שביתה:
+
+Mishnah 10
+
+<b>מי שיצא.</b> מעירו, ששלחוהו אנשי עירו להוליך להם עירוב כדי שיוכלו לילך מחר לעיר שמערבין לה, שהיא סמוכה להם שני תחומי שבת ויכולין לילך מזו לזו ע״י עירוב:
+<b>והחזירו חבירו.</b> דאמר ליה עת חמה היא עת צנה היא:
+<b>הוא מותר לילך.</b> למחר לאותה עיר אחרת, שכיון שהחזיק בדרך כדי לקנות שביתה לסוף אלפים אמה רחוק מן העיר הוי כעני שאומר שביתתי במקום פלוני וקנה לשם שביתה:
+<b>וכל בני עירו אסורין.</b> שלא החזיקו בדרך ואין להם אלא אלפים אמה לכל רוח מעירם:
+<b>רבי מאיר אומר כו׳</b> ר״מ מספקא ליה, אי עני הוא הואיל ויצא מביתו והחזיק בדרך, או דלמא כיון שהיה יכול לערב בפת ולא עירב לאו עני. הוא הילכך הרי זה חמר גמל, שאין לו אלפים אמה לכל רוח מעירו שמא שביתתו במקום שהיה הולך להוליך שם העירוב בסוף אלפים מעירו, ולסוף האלפים מעירו נמי לא קנה אלפים לצד עיר האחרת שמא לא קנה שביתה אלא בביתו. והלכה כרבי יהודה:
+
+Mishnah 11
+
+<b>אפילו אמה אחת לא יכנס.</b> ואין לו אלא ד׳ אמות מכאן וד׳ אמות מכאן. ואע״פ שמובלעות אלו ארבע אמות בתוך תחום העיר, לא אמרינן כיון דעל על, דסבירא ליה הבלעת תחומים לאו מלתא היא:
+<b>שתים יכנס.</b> ר׳ אליעזר לטעמיה, דאמר והוא באמצען שבסוף האלפים יש לו ארבע אמות שתים מצד זה בתוך התחום ושתים מצד זה לסוף התחום, הילכך אם הוא עומד באמה השניה יכנס דהבלעת תחומין מלתא היא. ואין הלכה כר״א:
+<b>מי שהחשיך.</b> שהיה בא מן הדרך וחשכה לו חוץ לתחום:
+<b>לא יכנס.</b> דבמקומו לא קנה שביתה שהרי גילה דעתו שאינו רוצה לקנות שביתה במקומו, ובעיר לא קנה שביתה שיש בינו ובין העיר יותר מאלפים אמה, הילכך אין לו אלא ארבע אמות כדין מי שיצא מחוץ לתחום:
+<b>עד ט״ו אמה.</b> לאו דוקא דהוא הדין פחות או יותר מעט. ואית דמפרשי ט״ו דוקא, ולא ידעתי לישבו יפה:
+<b>המשוחות.</b> מודדי התחומים לעיירות ועושין סימן לסוף התחום. אין ממצין את המדות לעשות הסימן בסוף אלפים ממש אלא כונסין אותן לתוך אלפים:
+<b>מפני הטועין.</b> שאין מכירין הסימן ופעמים שיוצאים להלן ממנו וחוזרין ולאו אדעתייהו, ומשום הכי רגילין תמיד לכנוס בתוך אלפים, ונמצא שאלו ט״ו אמות בתוך התחום הן, וכיון שהיה זה אנוס שרינן ליה ליכנס, ולא מחמירין ליה כי היכי דמחמירינן למי שיצא חוץ לתחום, דהתם הוה ליה ליזהר ולתת בדעתו שלא יצא. ואין הלכה כר״ש:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כיצד מעברין.</b> לשון אשה מעוברת שכריסה בולט. והכי קאמר כיצד יש לה עבור לעיר. אם בית נכנס בית יוצא וכו׳. כשבא לציין סימן תחום העיר ובא למדוד אלפים חוצה לה, אם לא היתה חומתה חלקה אלא בתים סמוכין ומחוברים, ויש בית נכנס לתוך העיר יותר מחברו ונראית כניסתו פגומה, ויש בית בולט ויוצא לחוץ יותר מחברו:
+<b>או פגום נכנס פגום יוצא.</b> שיש מגדלים בולטים בחומה, פעמים בולטים לפנים פעמים לחוץ:
+<b>או שהיו שם.</b> לאחת הקרנות של עיר:
+<b>גדודיות גבוהות.</b> שברי חומה של חרבות בתים, וישנן תוך שבעים אמה ושירים לעיר:
+<b>או נפשות.</b> בנין שעושין על הקבר. והוא שיהא בהן בית דירה:
+<b>מוציאין את המדה כנגדן.</b> אם הבליטות הללו אצל קרן מזרחית צפונית רואים כאילו יש עוד בליטה אחרת כנגדה בקרן מזרחית דרומית וחוט מתוח מזו לזו ומודד מן החוט ולחוץ, כדי שיהא התחום שוה לשתי הקרנות ולא יהיה כאן ארוך וכאן קצר:
+<b>ועושין אותן</b>  התחומין. מרובעים, שיהא אלפים לצדדים כבאמצע. ולא עגולים, שיהא להן אלפים באמצע, ובצדדים הם מתמעטים כדרך דבר עגול:
+
+Mishnah 2
+
+<b>נותנים קרפף לעיר.</b> כל הבא למדוד תחומין מניח לעיר אויר של שבעים אמה ושירים שהן שבעים אמה ושני שלישי אמה ומשם מתחיל למדוד אלפים אמה, שנאמר (במדבר ל״ה:ד׳) מקיר העיר וחוצה אלף אמה סביב, אמרה תורה תן חוצה ואחר כך מדוד, כלומר תן לה קרפף של שבעים אמה ושירים ואח״כ מדוד משם והלאה:
+<b>לא אמרו קרפף אלא בין שתי עיירות.</b> שתי עיירות הסמוכות זו לזו נותנין שבעים אמה ושירים לכל אחת כדי לחברן ע״י קרפיפות הללו להיות כעיר אחת, והבא ללכת מאחת מהן [דרך] חברתה מודדים לו אלפים אמה מחוץ לחברתה, מפני ששתיהן כעיר אחת על ידי קרפיפות הללו שמחברין ביניהן. והלכה כחכמים, שאין נותנין קרפף לעיר אחת אלא בין שתי עיירות בלבד:
+
+Mishnah 3
+
+<b>וכן שלשה כפרים משולשים.</b> לא משולשים ממש, אלא שלישי עומד מרחוק כנגד בין החיצונים, וכל שאילו מכניס אמצעי לביניהן ואין בין זה לזה אלא קמ״א אמה ושליש, שהן ע׳ אמה ושני שלישים לזו וע׳ אמה ושני שלישים לזו, וכן לצד העיר החיצונה האחרת אין בין האמצעית לבינה אלא מאה וארבעים ואחד אמה ושליש, הרי שלשתן נחשבות כאחת, והיוצא מאחת מהן לילך דרך חברותיה מונה מחומת חברתה החיצונה. וכמה יהא בין האמצעית לחיצונית, אלפים אמה, דהואיל ויכולה לבא אמצעית לחיצונה וחיצונה לאמצעית בלא עירוב אמרינן רואין כאילו אמצעית נתונה ביניהן. אבל אם רחוקה יותר מאלפים לא אמרינן רואין:
+
+Mishnah 4
+
+<b>אין מודדין.</b> אלפים אמה של תחום שבת אלא בחבל של פשתן ארוך חמשים אמה:
+<b>לא פחות.</b> שכשהחבל קצר נמתח הרבה ומאריך (האמה) [צ״ל המדה]:
+<b>ולא יותר.</b> שכשהוא ארוך הרבה כובדו מכפילו באמצעיתו ומתקצר:
+<b>אלא כנגד לבו.</b> קבעו לו חכמים מקום לשום ראש החבל כל אחד נגד לבו, שאם יתן זה כנגד צוארו וזה כנגד רגליו החבל מתקצר והתחומין מתמעטין:
+<b>לגדר.</b> חומת אבנים שנפלה ונעשית גל גבוה ומשופע:
+<b>מבליעו.</b> אם אינו רחב חמישים אמה משפתו אל שפתו מלמעלה, אע״פ שיש במדרונו הלוך יותר מאלף, אין אומרים תעלה מדת מדרונו למדת התחום, אלא זה יעמוד על שפתו מכאן וזה יעמוד על שפתו מכאן ויבליעו מדרונו בחבל אחד:
+<b>וחוזר למדתו.</b> מדקתני חוזר למדתו, משמע שאם היה רחבו כנגד העיר יותר מחמשים ואינו יכול להבליעו שם בחבל, ובאחד מראשיו שלא כנגד העיר יכול להבליעו, הולך ומבליעו שם, ומודד והולך שם משפתו והלאה עד כנגד המקום שכלה בו רוחב הגיא כנגד העיר וחוזר למדתו כנגד העיר ומשלים את מדת תחומיו:
+<b>הגיע להר מבליעו.</b> והוא שלא יהיה הר זקוף הרבה אלא משופע, שבהלוך חמש אמות ממנו לא יגבה אלא י׳ טפחים, אבל אם הוא זקוף עד שבפחות מהלוך חמש אמות זקוף עשרה טפחים, אינו מבליעו, אלא אומדו בלבד והולך:
+<b>והוא שלא יצא חוץ לתחום.</b> כשהולך המודד להבליע ההר או הגיא, לא יצא חוץ לתחום למקום שראשי הגיא קצרים שיכול להבליעם שם כדי שיחזור אח״כ למדתו כנגד העיר, גזירה מפני שהרואה אותו מודד והולך שם יאמר שמדת תחומים של צדי העיר באה עד כאן:
+<b>בזו אמר רבי דוסתאי.</b> בזו למעוטי עיר מקלט ועגלה ערופה הקרובה אל החלל שאין מקדרין בהן:
+<b>מקדרין.</b> נוקבין, רואין כאילו נוקבין אותן ומודדים דרך הנקב למעט מדת מדרונו, כדאמרינן בגמ׳ שמודדין אותו בחבל של ד׳ אמות והתחתון מניח את החבל כנגד לבו והעליון כנגד רגליו, וכן מודדין אותו כולו ד׳ אמות ד׳ אמות ומתמעט מדרון של כל ד׳ אמות חצי קומת אדם. והלכה כרבי דוסתאי:
+
+Mishnah 5
+
+<b>אין מודדין אלא מן המומחה.</b> אדם הבקי במדידה. וגאון פירש מומחה לשון ומחה על [כתף] ים כנרת (במדבר לד) כלומר שמתכוונים למדוד התחומין לכתחלה מן המקום השוה והישר כדי שלא יהא צריך לקדר:
+<b>ריבה למקום אחד ומיעט למקום אחר.</b> שנמצאו סימני תחום זו ארוכין ובולטין מכנגד סימני תחום קרן שכנגדה:
+<b>שומעין למקום שריבה.</b> ומוציאין מדת הקצרה, כנגדה מפני שלא מתח מתחלה החבל כל צרכו. ותניא בתוספתא שהוא צריך למתחו בכל כחו:
+<b>ריבה לאחד ומיעט לאחר.</b> הכי קאמר, ריבה אחד ומיעט אחר, שמדדו שני בני אדם מומחים זה ריבה וזה מיעט:
+
+Mishnah 6
+
+<b>עיר של יחיד.</b> כגון שאדם אחד קנה כולה והוא משכיר כל בתיה לבני אדם הדרים בה. ואח״כ נעשית של רבים:
+<b>מערבין את כולה.</b> כדרך שהיו מערבין כשהיתה של יחיד שלא היתה צריכה שיור:
+<b>אין מערבין את כולה.</b> שאסור לערב עיר של רבים אם אין משייר בה בתים ידועים בלא עירוב, דההוא שיור הוי היכר דטעמא משום עירוב הוא ולא תשתכח תורת רשות הרבים. וזו הואיל והיתה של רבים והיתה צריכה שיור אע״ג דהשתא הויא של יחיד נדונית כבתחלה:
+<b>אלא אם כן עשה חוצה לה.</b> שיור שלא עירבו עם שאר העיר. ורבותא קמ״ל שאפילו שיור של חוצה לה מועיל לשאר העיר:
+<b>כעיר חדשה שביהודה.</b> עיר היתה ביהודה ושמה חדשה ולא היו בה אלא נ׳ דיורים והיא העיר היותר קטנה שבכל ארץ יהודה והיא היתה שיור לעיר גדולה הסמוכה לה, והוא שיעור השיור שצריך לשייר בעיר שלא יערבו עם האחרים משום הכירא:
+<b>רבי שמעון אומר שלש חצירות כו׳</b> ופסק ההלכה אפילו בית אחד בחצר אחד הוי שיור. ועיר שאין לה אלא פתח אחד בלבד אפילו היתה של רבים א״צ שיור:
+
+Mishnah 7
+
+<b>מי שהיה במזרח.</b> בשדה, וקדש עליו שם היום והוא רחוק מעירובו יותר מאלפים והרי אין עירובו עירוב כיון שאינו יכול לילך וליטלו, הויא ליה שביתתו בביתו שהרי בתחום ביתו הוא עומד ומסתמא בביתו ניחא ליה שתהא שביתתו כשאין עירובו עירוב:
+<b>אסור לביתו.</b> למנות מביתו אלפים לכל רוח:
+<b>בעיבורה של עיר.</b> באחד מן הבתים העומדים בתוך ע׳ אמה ושיריים:
+<b>לא עשה ולא כלום.</b> שהרי בלא עירוב נמי יש לו מן העיר אלפים לכל רוח, וכל העיר עם עיבורה נחשבים לו כארבע אמות:
+<b>נתנו חוץ לתחום.</b> חוץ לעיבורה של עיר, והכי מפרש לה בגמרא:
+<b>מה שנשכר.</b> לרוח זה מפסיד לרוח שכנגדה. שהרי מונה מן העירוב אלפים לכל רוח ואם נתנו בסוף אלף למזרח נמצא שכלות אלפים של מזרח בסוף שלשה אלפים לעיר ונשתכר אלף ואלפים של מערב כלות בסוף אלף של מערב העיר והפסיד אלף. וקמ״ל דאין העיר עולה בחשבון האלפים של מערב אלא כולה כד׳ אמות. והני מילי כשאין כלות האלפים שמן העירוב לצד העיר אלא בסוף העיר או חוצה לה, אבל אם כלות באמצע העיר או באיזה מקום בתוכה אינו יכול לילך בתוך העיר אלא עד מקום שכלות האלפים אמה של עירוב ותו לא, כדתנן בסמוך:
+
+Mishnah 8
+
+<b>אנשי עיר גדולה.</b> שהיתה להן עיר קטנה בתוך אלפים ויוצאים מעירן ומונין והולכים דרך הקטנה הסמוכה, מהלכין את כל העיר הקטנה הסמוכה להן כארבע אמות ומשלימים מדתן חוצה לה:
+<b>ואין אנשי עיר קטנה מהלכין את הגדולה.</b> כולה כד׳ אמות, לפי שמדת תחומין כלה באמצע עיר גדולה לפיכך אין עיר גדולה נחשבת להם כד׳ אמות ואין הולכים בה אלא עד סוף תחומן:
+<b>כיצד מי שהיה מעיר גדולה.</b> מתניתין חסורי מחסרא והכי קתני, אנשי עיר גדולה מהלכין את כל עיר קטנה ואין אנשי עיר קטנה מהלכין את כל עיר גדולה, במה דברים אמורים במודד אלפים אמה, אבל הנותן עירובו בתוך העיר, בין נתנו אנשי עיר גדולה עירובן בקטנה בין נתנו אנשי עיר קטנה עירובן בגדולה, מהלכין כל העיר שהעירוב מונח בה כד׳ אמות, כיצד מי שהיה מעיר גדולה ונתן את עירובו בעיר קטנה כו׳:
+<b>ור׳ עקיבא.</b> חולק על תנא קמא וסבר שאין העירוב עושה העיר שהוא מונח בה כד׳ אמות, ואין מונים אלפים אלא ממקום העירוב. ואין הלכה כרבי עקיבא:
+
+Mishnah 9
+
+<b>אימתי בזמן שאין בה דיורים.</b> שנפרצו מחיצותיה ואינה ראויה לדיורין, שאם ראויה לדיורין אע״פ שאין בה עכשיו דיורין אינה נחשבת כולה אלא כד׳ אמות לדברי חכמים. וכן עיר שאין יושב בה ויש לה חומה סביב שנתן בה עירובו נחשבת כד׳ אמות, ואפילו היא גדולה כאנטוכיא:
+<b>נמצא קל תוכה מעל גבה.</b> דאילו גבה של מערה אם נתן שם עירובו אין לו אלא אלפים אמה ממקום עירובו, דגבה אינו ראוי לדיורין ותוכה מהלך את כולה וחוצה לה אלפים אמה:
+<b>ולמודד שאמרו.</b> אע״פ שחולקים חכמים על רבי עקיבא בנותן עירובו בעיר לומר שכל העיר לו כד׳ אמות, מודים הן שהבא ממקום שביתתו וכלתה מדתו של אלפים אמה אפילו במערה שיש בה דיורין שאינו נכנס להלן ממדתו כלום:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>הדר.</b> מי שאינו מודה בעירוב. כותי:
+<b>הרי זה אוסר עליו.</b> לטלטל מביתו לחצר, עד שישכור ממנו רשות שיש לו בחצר:
+<b>לעולם אינו אוסר עד שיהיו שני ישראלים.</b> בין לתנא קמא בין לרבי אליעזר בן יעקב דירת עובד כוכבים לאו שמה דירה ובדין הוא שלא תאסור, אלא דגזור רבנן כדי שלא ידור ישראל עם העובד כוכבים שלא ילמד ממעשיו. תנא קמא סבר אע״ג דעכו״ם חשיד אשפיכת דמים ואסור לישראל להתיחד עמו, זמנין דמקרי ודייר ישראל עם העובד כוכבים, ואמור רבנן אין עירוב מועיל במקום עכו״ם ואין בטול רשות מועיל במקום עכו״ם עד שישכיר, והעכו״ם לא ישכיר דחייש לכשפים ומתוך כך לא יבא ישראל לדור עם העכו״ם ולא ילמוד ממעשיו. ור״א בן יעקב סבר כיון דעכו״ם חשוד אשפיכת דמים, תרי, דשכיחי דדיירי גזרו בהו רבנן, חד, דלא שכיח דדייר, שאסור להתיחד עם העכו״ם לא גזרו ביה רבנן. והלכה כרבי אליעזר בן יעקב. ושוכרים מן העובד כוכבים אפילו בפחות משוה פרוטה ואפילו בשבת. ואף על פי שאין העכו״ם מבטל רשותו עד שישכור ממנו, ישראל יכול לבטל רשות ואפילו בשבת, והוא שיאמר לחברו כשלא עירבו רשותי מבוטלת לך, ויהיה הוא אסור לטלטל בחצר וחברו מותר, ואם ירצו אחר שהשלים חברו לטלטל מה שצריך לו יכול חברו לחזור ולבטל לו רשותו ויהיה הוא מותר וחברו אסור:
+
+Mishnah 2
+
+<b>מעשה בצדוקי.</b> מתני׳ חסורי מחסרא והכי קתני, צדוקי הרי הוא כעכו״ם, רבן גמליאל אומר אינו כעכו״ם, ומעשה בצדוקי אחד כו׳ ואמר לנו אבא מהרו ועשו צרכיכם עד שלא יוציא ויאסר עליכם. שמע מינה דכישראל הוא ויכול לבטל רשות, ומפני שהמבטל רשותו וחזר והוציא בין בשוגג בין במזיד אוסר כדלקמן, משום הכי קאמר רבן גמליאל מהרו ועשו צרכיכם עד שלא יוציא הוא כליו לחצר ויחזור ויזכה ברשותו שבטל ויאסר עליכם, אבל אי כעכו״ם הוא ואין העכו״ם יכול לבטל עד שישכור, היכי הוי מצי למיסר עלייהו מאחר דאגיר להו ושקיל דמי:
+<b>ורבי יהודה אומר.</b> לא כך אמר רבן גמליאל, דלעולם צדוקי הרי הוא כעכו״ם סבירא ליה לרבן גמליאל, ואותה מעשה אינה ראיה, דהכי קאמר להו רבן גמליאל מהרו ועשו צרכיכם בערב שבת קודם שתחשך, ולא עד שלא יוציא כליו כדאמרת, אלא עד שלא יצא היום ויאסר עליכם. ופסק ההלכה, שכל ישראל שמחלל שבת בפרהסיא הרי הוא כעובד כוכבים ואין מערבין עמו ואינו מבטל רשות, אלא שוכרים ממנו כדרך ששוכרים מן העכו״ם. והמשמר שבת בפרהסיא אף על פי שפעמים מחלל אותו בצנעא ואינו מודה בתורת עירוב, כגון הצדוקים בזמן הזה שמשמרים שבת ואינם מודים בתורת עירוב, ה״ז אין מערבין עמו, אבל יכול לבטל רשות וא״צ לשכור ממנו, והוא שלא יהיה עובד עכו״ם:
+
+Mishnah 3
+
+<b>ביתו אסור להכניס ולהוציא.</b> מביתו לחצר, בין הוא בין אנשי החצר. וכגון שבטל להם רשות חצירו כלומר החלק שיש לו עמהם בחצר, ולא בטל להם ביתו, דסבר האי תנא מה שבטל בטל ומה שלא בטל לא בטל, הלכך הוה ליה בית רשותא דידיה וחצר רשותא דידהו:
+<b>ושלהם.</b> בתים שלהן, מותרין להוציא מהן לחצר בין הוא בין הם, דהא בתים שלהם וחצר רשות אחת היא. והוא אע״ג דלא עירב הוי כאורח גבייהו, שאורח מטלטל ברשות אכסניא שלו:
+<b>נתנו לו.</b> הם רשות חצירן, הוא מותר להוציא מביתו לחצר שהכל כרשותו, והן אסורים אפילו לטלטל מביתו לחצר. ולא הוי אורחים גביה, דחד לגבי רבים הוי אורח, רבים לגבי יחיד לא הוו אורחים:
+<b>היו שנים.</b> שלא עירבו, ושאר בני חצר בטלו להם רשותם, שניהם אוסרים זה על זה, מפני שהחצר היא של שניהם והבתים מיוחדים כל בית לבעליו, ואין מוציא מרשות המיוחדת לו לרשות שלו ושל חברו. ואע״ג דהדר חד מנייהו ובטיל ליה לחבריה, אינו מועיל, הואיל ובשעה שבטלו בני החצר רשותם לאלו השנים שלא עירבו היו אוסרים זה על זה, אשתכח דבטול קמאי לא מהני, וכי הדר מבטל לא מצי לאקנויי רשותא דידהו דהא לא קנייה. הלכך בני חצר שקצתן עירבו וקצתן לא עירבו אותן שלא עירבו מבטלין רשותן לאותן שעירבו, ואין אותן שעירבו מבטלין רשותן לאותן שלא עירבו דאסרי אהדדי כדאמרן. והמבטל רשותו לבני חצר צריך שיפרש שמבטל לכל אחד ואחד:
+
+Mishnah 4
+
+<b>ב״ש אומרים מבעוד יום.</b> דסברי ביטול רשות מקנה רשותא הוא, ומקנה רשות בשבת אסור:
+<b>וב״ה אומרים אף משתחשך.</b> סברי ביטול לאו אקנויי רשותא הוא אלא אסתלוקי מרשותא, ואסתלוקי מרשותא בשבת שפיר דמי. ובברייתא פירשו דבכל דוכתא אמרינן כיון שנאסר למקצת שבת נאסר לכולה חוץ ממבטל רשות:
+<b>מי שנתן רשותו והוציא.</b> שחזר ונשתמש ברשות שבטל:
+<b>אחד שוגג ואחד מזיד.</b> דקניס שוגג אטו מזיד. ואין הלכה כר״מ:
+
+Mishnah 5
+
+<b>שהוא שותף עם שכניו.</b> שבמבוי, לשם שותפות בעלמא ולא לשם עירוב:
+<b>א״צ לערב.</b> והוא שיהיו כולן שותפין בכלי אחד. ודוקא שתופי מבואות הוו ביין כדתנן בכל מערבין ומשתתפין, אבל עירובי חצירות אין מערבין אלא בפת, דעירוב משום דירה הוא ודירה של אדם אין לבו נמשך אלא בפת. ואם שתף שתופי מבואות בפת כ״ש דחשיב טפי וסומכין על אותו שתוף של פת במקום עירוב וא״צ לערב עירובי חצירות, אבל אם נשתתפו ביין או בשאר דברים צריכים לערב עירובי חצירות ואין סומכין על השתוף, כדי שלא תשתכח תורת עירוב מן התינוקות:
+<b>ר״ש אומר כו׳</b> ואין הלכה כר״ש:
+
+Mishnah 6
+
+<b>בטרקלין.</b> בית גדול ורחב מושב מלכים וחלקוהו לחמשה וכולן יש להן פתח מן הטרקלין לחצר וצריכים לערב עם שאר בני החצר:
+<b>בית שמאי אומרים.</b> רשותיהן חלוקים וצריך שכל חבורה וחבורה תתן פת לעירוב החצר:
+<b>ובית הלל אומרים.</b> אין מחיצה זו חלוק רשות. ובזמן שחלקו הטרקלין למחיצות גדולות המגיעות לתקרה כולי עלמא לא פליגי דהוי חלוק רשות, משום דהוי כשרוים בחדרים ובעליות. כי פליגי דחלקו במחיצות נמוכות שאינן מגיעות לתקרה, ב״ש סברי מחיצה כזו הויא חלוק רשות, וב״ה סברי לא הויא חלוק רשות:
+
+Mishnah 7
+
+<b>האחין השותפין.</b> הכי קאמר האחין שאוכלין על שלחן אביהם והשותפים האוכלים על שלחן אחד. ואוכלין על שלחן אביהם לאו דוקא, אלא נוטלין מזונותיהן מבית אביהן ואוכלין אותם כל אחד בביתו. וכן השותפין עושים מלאכה אצל בעל הבית אחד בשותפות ונוטלין מזונותיהם מבעל הבית ומוליכין לאכול בבתיהם:
+<b>וישנים בבתיהם.</b> והם ואביהם [ואחרים] דרים בחצר אחד:
+<b>צריכין עירוב לכל אחד ואחד.</b> אם רוצים לערב עם אנשי חצרן:
+<b>מבטל את רשותו.</b> צריך לבטל את רשותו:
+<b>אימתי בזמן שמוליכין את עירובן.</b> לתתו לאחד מבתי שאר בני החצר, דהואיל והוזקקו לעירוב ושאר דיורין אסרי אינהו נמי אסרי וצריכין כולן ליתן פת בעירוב הואיל וחלוקין דיוריהן בלינה וגם אין אוכלין על שלחן אביהן ממש אלא כל אחד נוטל פרנסתו ואוכל בביתו:
+<b>אבל אם היה עירוב.</b> כל החצר בא לבית אביהן, שלא הוזקקו לעירוב, שבית שמניחין בו העירוב א״צ ליתן פת:
+<b>או שאין עמהן דיורין.</b> אחרים, שאין דיורין מזקיקים אותם לעירוב א״צ לערב דכיחידים דמו:
+
+Mishnah 8
+
+<b>פתוחות זו לזו ופתוחות למבוי.</b> בגמרא מוכח דלא תנינן במתניתין פתוחות זו לזו, משום דקיי״ל שאין מבוי ניתר בלחי או קורה עד שיהיו בתים וחצרות פתוחים לתוכו כלומר שני בתים פתוחים לכל חצר ושתי חצרות פתוחות למבוי והנך כיון דכולן פתוחות זו לזו ומעורבות יחד דרך פתחיהן חדא חשיב להו, ולא תנינן אלא חמש חצרות פתוחות למבוי:
+<b>עירבו החצרות.</b> כל אחת לעצמה:
+<b>מותרים בחצרות.</b> מותרין כל בני חצר לעצמן:
+<b>ואסורין במבוי.</b> דאין סומכין על עירוב במקום שתוף:
+<b>ואם נשתתפו.</b> נמי במבוי לאחר שעירבו בחצרות, מותרין כאן וכאן:
+<b>ושכח אחד מבני חצר ולא עירב.</b> בחצרו להתיר חצרו, אבל בשתוף היה לו חלק:
+<b>מותרין כאן וכאן.</b> דטעמא מאי אין סומכין על שתוף במקום עירוב כדי שלא תשתכח תורת עירוב מן התינוקות, והכא דרוב בני חצר עירבו אלא ששכח אחד מהם ולא עירב לא תשתכח תורת עירוב:
+<b>שהמבוי לחצרות כחצר לבתים.</b> כשם שאסור להוציא מבתים לחצר בלא עירוב כך אסור להוציא מן החצר למבוי בלא שתוף. ולא תימא לא דמו, דבית וחצר זו רה״י וזו רה״ר, אבל חצר ומבוי שניהן רשויות של רבים הן:
+
+Mishnah 9
+
+<b>זו לפנים מזו.</b> פנימית פתוחה לחיצונה וחיצונה לרה״ר ודריסת רגליה של פנימית על חיצונה לצאת לרה״ר:
+<b>עירבה פנימית.</b> בעצמה לטלטל בחצרה:
+<b>שתיהן אסורות.</b> דהויא פנימית בעצמה רגל האסורה במקומה שהרי לא עירבה לעצמה, ואוסרת בדריסת רגליה על החיצונה:
+<b>זו מותרת לעצמה וכו׳</b> דרגל המותרת במקומה אינה אוסרת:
+<b>ר״ע אוסר.</b> דקא סבר אף רגל המותרת אוסרת כשלא עירבה שם:
+<b>וחכמים אומרים כו׳</b> דקסברי אפילו רגל האסורה במקומה כגון כשלא עירבה הפנימית לעצמה אינה אוסרת על החיצונה. והלכה כתנא קמא:
+
+Mishnah 10
+
+<b>שכח אחד מן הפנימית כו׳</b> דהויא פנימית רגל האסורה ואוסרת:
+<b>נתנו עירובן במקום אחד.</b> שעירבו שתיהן זו עם זו ונתנו העירוב בחיצונה. וקרי לה מקום אחד לפי ששתי החצירות משתמשות בה כאחד. ושכח אפילו אחד מן החיצונה ולא עירב, שתיהן אסורות, דפנימית נמי אסורה לטלטל בחצרה שהרי אינה יכולה להסתלק מן החיצונה ולהשתמש באנפי נפשה דהא ליתא לעירובה גבה, דאותו עירוב המתירה בחצר הוליכוהו לחיצונה. אבל נתנו העירוב בפנימית, חיצונה מתסרא בשכחה דפנימית ופנימית לא מתסרא בשכחה דחיצונה, דהא אחדא לדשא ומשתמשא:
+<b>ואם היו של יחידים.</b> שאין בפנימית אלא אחד ובחיצונה אחד, אינם צריכים לערב זה עם זה משום דריסת הרגל, דכיון דיחיד הוא בפנימית הויא רגל המותרת ואינה אוסרת. וסתם מתניתין כתנא קמא דלעיל דסבר רגל המותרת אינה אוסרת:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>חלון בתוך עשרה.</b> שיהא קצת ממנו ואפילו משהו בתוך עשרה סמוך לקרקע:
+<b>מערבין שנים.</b> שני עירובין, אלו לעצמן ואלו לעצמן ואסורים זו עם זו:
+<b>ואם רצו מערבין אחד.</b> עירוב אחד, שיתנו אלו עירובן באחרת ויערבו עמהן ויהיו אחד:
+<b>פחות מד׳</b> לאו פתח הוא ואין ראוי לעבור מזו לזו. ולמעלה מעשרה נמי לא ניחא תשמישתיה הילכך אין מערבין אחד. ודוקא בחצר שאינו מקורה אבל בבית המקורה אפילו למעלה מעשרה מערבין אחד. שדרך לשום ספסלים ותיבות סביבות הבית וניחא תשמישתיה:
+
+Mishnah 2
+
+<b>כותל שבין שתי חצרות.</b> האי דנקט רחב ד׳ לאו משום דצריך רוחב ד׳ למיהוי סתימה, דמחיצה ברוחב כל דהו הויא סתימה. אלא משום דבעי למיתני סיפא היו [בראשו] פירות אלו עולין מכאן ואוכלין ובלבד שלא יורידו למטה, דחשיב רשות באנפי נפשה, ולהאי דינא צריך שיהיה רוחב ד׳, דפחות מד׳ הוי מקום פטור ומותרין אלו ואלו להוריד למטה:
+<b>ובלבד שלא יורידו למטה.</b> לדיורין בבתים, אבל בחצר שרי:
+<b>יותר מכאן.</b> הוי פירצה, והויא כולה כחצר אחת, ואם עירבה כל אחת לעצמה הוי כאילו חולקין את עירובן ואוסרין אלו על אלו:
+
+Mishnah 3
+
+<b>חריץ.</b> ארוך הוא ומפסיק על פני כל החצר כולה:
+<b>ורחב ד׳</b> דפחות מכאן נוח לפסעו משפתו לשפתו:
+<b>ואפילו מלא תבן וקש.</b> לאו סתימה היא, דלא מבטל ליה להתם דסופו ליטלו:
+
+Mishnah 4
+
+<b>נתן עליו נסר.</b> משפתו לשפתו כעין גשר, הוי כמו פתח:
+<b>שתי גזוזטראות.</b> כמין תקרה בולטת מרה״י על רה״ר, ונתן נסר רחב ד׳ מזו לזו, הוי נמי פתח:
+<b>פחות מכאן.</b> שאין הנסר רחב ד׳, אדם ירא לעבור עליו ולא ניחא תשמישתיה:
+
+Mishnah 5
+
+<b>מתבן.</b> גדיש של תבן, ומפסיק על פני כל רוחב החצרות:
+<b>אלו מאכילין.</b> מניחין בהמתן לאכול מן התבן, ולא חיישינן דלמא ממעיט התבן מי׳ והו״ל חדא רשותא ואסרי אהדדי ומטלטלי בחצר ולא מסקי אדעתייהו, להא לא חיישינן דהא אפילו אמעיט אי לא הוי המיעוט על פני עשר אמות ויותר לא אסרי, דהא עשר אמות פתחא הוי ואין בהמה ממעטת כ״כ באכילתה [בשבת אחד]:
+<b>נתמעט התבן מי׳ טפחים.</b> על פני כל אורך החצר או במשך י׳ אמות [ועוד]:
+<b>מערבין אחד.</b> אם נתמעט בחול לפני השבת:
+
+Mishnah 6
+
+<b>מניח את החבית.</b> משלו אם ירצה ואז צריך לזכות, דאילו משלהם אין צריך לזכות:
+<b>ומזכה להם ע״י בנו ובתו.</b> אומר להם קבלו חבית זו וזכו בה לשם כל בני המבוי. והזוכה מגביה העירוב בידו טפח מן הקרקע, דכל היכא דמנחא ברשותיה לא הויא זכיה, ואומר זכיתי להם:
+<b>שידן כידו.</b> ולאו זכיה היא:
+
+Mishnah 7
+
+<b>נתמעט האוכל.</b> משעורו המפורש לקמן במתניתין:
+<b>מוסיף ומזכה.</b> אם בא להוסיף משלו אפילו ממין אחר שאינו ממין השתוף הראשון, מוסיף ומזכה ואינו צריך להודיען, כיון שנשאר קצת מן המין הראשון אינו נראה כמערב בתחלה. אבל אם נותן ממין השתוף הראשון אפילו כלה לגמרי מביא מאותו המין ומזכה ואינו צריך להודיען:
+<b>נתוספו עליהם דיורים מוסיף ומזכה וצריך להודיע.</b> ודוקא בזמן שיש לחצר ב׳ פתחים לב׳ מבואות, שכשעושה עירוב עם אנשי מבוי זה אסור להשתמש במבוי אחר, לפיכך צריך להודיע, דלמא לא ניחא להו לקנות ברוח זו ולהניח יד ברוח שכנגדה. אבל אם אין לו פתח אלא למבוי זה שנשתתפו בו תחלה אינו צריך להודיע, דזכין לאדם שלא בפניו ואין חבין לאדם אלא בפניו:
+
+Mishnah 8
+
+<b>מרובין.</b> י״ח בני אדם ולמעלה:
+<b>מועטין.</b> פחות מי״ח:
+<b>מזון שתי סעודות.</b> הן י״ח גרוגרות:
+<b>להוצאת שבת.</b> שיעור של הוצאת שבת. כי המוציא אוכלים בשבת אינו חייב בפחות מכגרוגרת:
+
+Mishnah 9
+
+<b>בשירי העירוב.</b> שנתמעט משיעורו:
+<b>ולא אמרו לערב בחצרות.</b> אחר שנשתתפו במבוי, אלא שלא תשתכח תורת עירובי חצירות מתינוקות שאינן יודעין שנשתתפו במבוי, הלכך מקילינן ביה. ואע״ג דטעמא דמערבין עירובי חצרות לאחר שנשתתפו במבוי הוי כדי שלא תשתכח תורת עירוב מן התינוקות, מ״מ אין הלכה כר״י בשירי עירוב, דלא מקילינן ביה כולי האי:
+
+Mishnah 10
+
+<b>בכל מערבין.</b> עירובי תחומין, דאילו עירובי חצרות אין מערבין אלא בפת. ומיהו בכל מערבין דאמר ר׳ אליעזר הכא לאתויי עירובי חצירות שמערבין בפת פרוסה וא״צ ככר שלימה, ופליג עליה ר״י ואמר דוקא ככר שלם הוא עירוב. והלכה כר״י:
+<b>אין מערבין בה.</b> וטעמא משום איבה שבאים בני החצר לידי מחלוקת לומר אני נותן שלימה והוא נותן פרוסה:
+<b>ככר באיסר והוא שלם מערבין בו.</b> נותנין אותו בעירוב עם שאר ככרות של בני חצר, ובלבד שיהיה בין כולם כגרוגרת לכל אחד ואחד. ורמב״ם פירש דככר שלם כאיסר מערבין בו לבדו לכל בני החצר ואין צריך שיעור:
+
+Mishnah 11
+
+<b>נותן אדם מעה לחנוני.</b> המוכר יין, ודר עמו במבוי:
+<b>או לנחתום.</b> המוכר ככרות ודר עמו בחצר שיזכה לו בעירוב עם חבריו. אם יבואו בני מבוי לקנות ממך יין לשתוף, או בני חצר לקנות ככר לעירוב, שיהיה לי חלק בו:
+<b>לא זכו לו מעותיו.</b> שאין מעות קונות עד שימשוך. ואפילו עירב זה החנוני לכל האחרים וזכה גם לזה, אינו עירוב, שהרי לא נתכוין לזכות לו במתנת חנם כשאר המזכין בעירוב אלא שיקנה במעה, והרי אינה קונה לו דמעות אינן קונות ונמצא מערב לו במעותיו:
+<b>ומודים בשאר כל אדם.</b> בעל הבית שאמר לו חבירו הילך מעה זו וזכה לי בעירוב והלך וזיכה לו, שקנה עירוב, דהואיל ואין בעל הבית רגיל למכור ככרות לא נתכוין זה אלא לעשותו שליח ונעשה כאומר לו ערב לי:
+<b>שאין מערבין לאדם.</b> כשמערבין לו משלו אלא מדעתו. הלכך גבי חנוני כי אמר לו זכה לי לא נתכוין אלא לקנות ממנו ולא סמך עליו שיעשה שלוחו ומעות אינן קונות ולא סמכיה דעתיה נמצא מערב לו שלא מדעתו:
+<b>עירובי תחומין.</b> חוב הוא שמפסיד לצד האחר ושמא אין נוח לו. והלכה כר׳ יהודה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כיצד.</b> לכל מי שילך לבית האבל וכו׳. דמילי דמצוה נינהו, וקיי״ל אין מערבין עירובי תחומין אלא לדבר מצוה:
+<b>וכל מי שקבל עליו.</b> לסמוך על עירוב זה מותר:
+<b>ומשחשיכה אסור.</b> והני מילי כשלא הודיעוהו מבעוד יום, אבל הודיעוהו מבעוד יום אפילו לא קיבל עליו לסמוך על עירוב זה בודאי אלא משחשיכה, מותר:
+
+Mishnah 2
+
+<b>מזון שתי סעודות לכל אחד.</b> מתוך שקונה שביתתו שם צריך להניח שם מזון שצריך לו לשבת:
+<b>אלו ואלו מתכוונים להקל.</b> רבי מאיר סבר בשבת אכיל אינש טפי משום דבסים תבשיליה. ור׳ יהודה סבר כיון דבשבת אכיל שלש סעודות אינו מרבה לאכול בכל סעודה, וב׳ סעודות של חול הוי טפי מב׳ סעודות של שבת:
+<b>ככר בפונדיון.</b> ככר הלקוח בפונדיון כשמוכרין ד׳ סאין חטין לסלע. וד׳ סאין הן כ״ד קבין, והסלע כ״ד מעין, נמצא קב לכל מעה, והמעה שני פונדיונין, הרי ככר הנמכר בשוק בפונדיון הוא חצי קב, והחנוני לוקח החצי לשכר האפיה והטחינה, נמצא ככר הלקוח מן החנוני בפונדיון הוא רובע קב שהם ו׳ ביצים, שהקב כ״ד ביצים, והם שיעור ב׳ סעודות של עירוב לדברי רבי יוחנן בן ברוקא. והלכה כמותו:
+<b>רבי שמעון.</b> ממעט בשיעור ואומר שדי לערב בשתי ידות של ככר של ג׳ ככרות לקב. וככר שלם של ח׳ ביצים הוא שלישית הקב. ושתי ידותיה שהם ה׳ ביצים ויותר הוו ב׳ סעודות:
+<b>חציה לבית המנוגע.</b> סתם מתניתין היא, והכי קאמר, חצי ככר שלם ששיערו בו בין למר ובין למר, הוא שיעור לשהיית בית המנוגע, שהנכנס לבית שיש בו נגע צרעת אע״פ שהוא טמא מיד אינו טעון כבוס בגדים עד שישהה כדי אכילה, וחצי ככר זו הוי כדי אכילה. ולרבי יוחנן בן ברוקה דאמר ככר שלם הוי רובע קב שהם ששה ביצים, נמצא חציה ג׳ ביצים והוא פרס דבכולי תלמודא. ולר׳ שמעון דאמר ככר שלם הוא של שלישית הקב שהם ח׳ ביצים, הוי חציה ד׳ ביצים והוא פרס דבכולי תלמודא אליבא דר׳ שמעון. ואע״ג דר״ש סבר דבככר שלם יש ג׳ סעודות דהא שתי ידותיה קאמר ר״ש דהוי שתי סעודות, הני מילי בעירוב דנתכוונו בו להקל וא״צ שתי סעודות שלימות, אבל בכל שאר דוכתי סבירא ליה לר׳ שמעון דאין סעודה פחותה מחצי ככר של שלישית הקב, ובעינן שישהה כדי אכילת חצי ככר זו שהם ד׳ ביצים:
+<b>חצי חציה לפסול את הגויה.</b> דהאוכל אוכלים טמאים כחצי פרס נפסל גופו מדרבנן מלאכול בתרומה. וחצי פרס הוי ביצה ומחצה לר״י בן ברוקה, וב׳ ביצים לר״ש:
+
+Mishnah 3
+
+<b>מרפסת.</b> מקום גבוה בחצר הבית והרבה פתחי עליות פתוחין לה וכולם יוצאין בסולם א׳ לחצר וממנו לרשות הרבים ואעפ״כ אין אוסרין הואיל ומרפסת גבוהה י׳, ובלבד שיערבו בני מרפסת לעצמן במרפסת דהויא רגל המותרת במקומה ואינה אוסרת:
+<b>ששכחו ולא עירבו.</b> אלו עם אלו. אבל עירבו אלו לעצמן ואלו לעצמן:
+<b>כל שגבוה י׳</b> אם יש בחצר תל או עמוד גבוה י׳ סמוך למרפסת ואין מרפסת גבוה מן העמוד עשרה, דניחא תשמישתיה דעמוד לבני המרפסת, רשות מרפסת שולטת בו ומשתמשין הן בו ולא בני החצר:
+<b>פחות מכאן לחצר.</b> אף לחצר קאמר, ששתי הרשויות שולטין בו המרפסת והחצר ואם לא עירבו זה עם זה שניהם אסורים בו:
+<b>חולית הבור.</b> שפת הבור של מעלה, אם גבוה עשרה מן החצר רשות מרפסת שולטת בו. והוא שיהיה הבור מלא עד שפתו העליונה מדברים שאסור לטלטלם בשבת דהשתא אי אפשר שתחסר מגובהה דומיא דסלע שאינו חסר והרי הוא שוה לקרקעית המרפסת, אבל אם אין הבור מלא או אפילו מלא מדברים שאפשר ליקח מהם בשבת ולחסרו, כיון דכי חסרא אסירא, כי לא חסרא נמי אסירא ואם לא עירבו המרפסת והחצר זה עם זה שניהם אסורים בו:
+<b>אפי׳ גבוהה עשרה טפחים לחצר.</b> אף לחצר כמו למרפסת, ושניהם אסורים בו אם לא עירבו זה עם זה:
+
+Mishnah 4
+
+<b>הנותן עירובו.</b> עירובי חצרות:
+<b>בבית שער.</b> מקום סמוך לשער החצר ורגילין להושיב שם שומר שלא יכנסו בני רשות הרבים לחצר:
+<b>והדר שם.</b> בבית שער שבחצר אינו אוסר על בעל החצר ואינו צריך ליתן את הפת דלאו דירה היא:
+<b>והדר שם אוסר עליו.</b> אם השאיל בעל הבית בית התבן שלו לדור שם, אוסר עליו, הואיל ופתוח לחצר:
+<b>אם יש שם תפיסת יד של בעל הבית.</b> שיש לבעל הבית מקום בדירתו של זה, שנותן שם כליו להצניען, אינו אוסר עליו. ודוקא כשאין שם דיורין אחרים, אבל אם יש שם דיורין אחרים אוסר עליהן, דיקא נמי דקתני אינו אוסר עליו, עליו אינו אוסר אבל על דיורים אחרים אוסר ואע״פ שבעל הבית עירב עמהן. ואם הכלים הללו שנותן שם בעל הבית הם דברים הנטלים בשבת אין זו תפיסת יד ואוסר עליו, דאי בעי שקיל להו ושדי להו אבראי. והלכה כר״י:
+
+Mishnah 5
+
+<b>הרי זה אוסר.</b> דדירה בלא בעלים שמה דירה:
+<b>אינו אוסר.</b> דלאו שמה דירה:
+<b>ר׳ יוסי.</b> נמי ס״ל דלאו שמה דירה, מיהו נכרי אוסר שמא יבא בשבת. והלכה כרבי יוסי:
+<b>אצל בתו.</b> דוקא בתו, דעביד אינש דדייר עם חתנו, אבל בנו אין אדם מסיח דעתו מביתו לדור אצל בנו, שמא תתקוטט כלתו עמו ויצא. והלכה כר״ש:
+
+Mishnah 6
+
+<b>בור שבין שתי חצרות.</b> חציו בזה וחציו בזה, אין ממלאין ממנו, שזה ממלא מרשות חברו ואסור אם לא עירבו החצרות זו עם זו:
+<b>בין מלמעלה.</b> שהיו ט׳ טפחים של מחיצה למעלה מן המים וטפח אחד משוקע במים:
+<b>בין מלמטה.</b> שהיה תשעה טפחים משוקעים בתוך המים וטפח אחד נראה למעלה:
+<b>בין מתוך אגנו.</b> אע״פ שאין המחיצה נוגעת במים, כלל דקולא היא שהקלו חכמים במים דאמרינן גוד אחית מחיצתה, ובלבד שתהא בתוך אוגן הבור שתיראה כהפסקה:
+<b>מן הכותל שביניהם.</b> שמפסקת בין החצרות ומפסקת על פני הבור ואף על פי שאינה נכנסת תוך אגנו. ואין הלכה כר״י:
+
+Mishnah 7
+
+<b>אמת המים.</b> אפילו ברשות היחיד כרמלית היא:
+<b>עשו לה מחיצה.</b> בתוך אוגנה על פני רחבה שהוא ניכר שבשביל המים נעשית:
+<b>באמה של אבל.</b> שם העיר, והיתה עוברת בתוך החצרות וממלאין ממנה בחצרות דמהניא לה מחיצות כותל החצר התלויות עליה. ור״י לטעמיה דפליג נמי אבור, ואין הלכה כמותו:
+<b>שלא היה בה שיעור.</b> כרמלית, שלא היה עמוק עשרה או לא היה רחב ד׳, שאין המים נעשין רשות לעצמן להחשב כרמלית אא״כ עמוק עשרה ורחב ד׳. עשו לה בכניסה ולא ביציאה לא מהני מידי דהא מחוברת למים שחוץ לחצר ביציאתו ונעשית הכל כרמלית [עשו לה ביציאה ולא בכניסה נמי לא מהני דהא מחוברת למים שלמעלה חוץ לחצר זו. אבל עשו לה בכניסה וביציאה מהני, שנראה] כאילו מתחילין בחצר זו:
+
+Mishnah 8
+
+<b>גזוזטרא.</b> כעין דף או מקום מקורה היוצא מרשות היחיד ובולט על גבי המים:
+<b>אא״כ עשו מחיצה.</b> כל סביבות הגזוזטרא או סביב נקב ד׳ על ד׳ החקוק באמצעיתה, דאמרינן גוד אחית מחיצתא:
+<b>בין מלמעלה.</b> למעלה מן נקב הגזוזטרא:
+<b>בין מלמטה.</b> מחוברת לגזוזטרא מתחתיה. ורמב״ם פירש מלמטה על המים כנגד נקב הגזוזטרא, דאמרינן גוד אסיק כאילו הגיע המחיצה לנקב שבגזוזטרא שממלאין ממנו:
+<b>זו למעלה מזו.</b> ונקב שממלאין ממנו בעליונה מכוון כנגד נקב התחתונה:
+<b>עשו לעליונה.</b> שנשתתפו בני התחתונה עם בני העליונה לעשות מחיצה בעליונה ולא עשו בתחתונה:
+<b>שתיהן אסורות עד שיערבו.</b> שכיון שבני התחתונה שותפין במחיצה זו של עליונה אוסרין עליהם. ואם עשו לתחתונה ולא עשו לעליונה אע״פ שאין לעליונה שותפות במחיצה של תחתונה שתיהן אסורות. העליונה אסורה שהרי אין לה מחיצה, והתחתונה הואיל ויש דרך לעליונה עליה שגם היא ממלאת מים משם אוסרת עליה עד שיערבו עמה. והני מילי כששתי הגזוזטראות מופלגות זו מזו שיש גבוה י׳ טפחים או יותר בין זו לזו, אבל אם שתיהן בתוך י׳ אפילו עשו שתיהן מחיצה לעולם אוסרות זו על זו עד שיערבו:
+
+Mishnah 9
+
+<b>אין שופכין לתוכה מים בשבת.</b> דבד׳ אמות, המים שאדם עשוי להשתמש בהן בכל יום נבלעים שם במקומם ואין יוצאין לרה״ר, פחות מד״א, אין נבלעים במקומם ויוצאין לרה״ר:
+<b>עוקה.</b> גומא:
+<b>מחזקת סאתים.</b> מפני שהאדם עשוי להסתפק סאתים מים בכל יום:
+<b>מן הנקב ולמטה.</b> שיהיה החלל של העוקה מחזיק סאתים קודם שיגיעו המים אל הנקב שעל שפתה שבו מקלחין לרה״ר:
+<b>בין מבפנים בין מבחוץ.</b> בין שעשה העוקה בחצר בין שעשאה ברשות הרבים:
+<b>צריך לקמור.</b> לעשות עליה כמין כפה מכוסה מלמעלה כדי שתהא חלוקה מרשות הרבים:
+
+Mishnah 10
+
+<b>ביב.</b> חריץ העשוי כדי שיקלחו המים [ששופכין] בחצר לרה״ר. והוא קמור במשך ד׳ אמות לרה״ר, דבד׳ אמות יש שיעור לבלוע בהן סאתים מים שאדם מסתפק בכל יום:
+<b>שופכין לתוכו.</b> דתיימי מיא ואין יוצאין לרשות הרבים:
+<b>לא ישפוך על פי הביב.</b> דכיון דבגויה שפיך מקלחי להדיא ונפקי לרשות הרבים והרואה אומר ששפכן סמוך ליציאתו לרשות הרבים. והלכה כחכמים:
+<b>מצטרפין לד׳ אמות.</b> אם יש בחצר עם האכסדרה ד׳ אמות על ד׳ אמות מצטרפין, ומותר לשפוך לתוכה מים ואין צריך עוקה:
+
+Mishnah 11
+
+<b>דיוטות.</b> עליות זו כנגד זו וחצר פחותה מד׳ אמות לפניהן ששופכין בה מימיהן:
+<b>מקצתן.</b> בני הדיוטא האחת עשו עוקה בחצר ובני האחרת לא עשו:
+<b>ואת שלא עשו עוקה אסורין.</b> כל זמן שלא עירבו. דאי שריית להו להני על ידי עוקה דהנך, אתו לאפוקי מאני עם השופכים מן הבתים ולהורידן לחצר בהדיא עד שפת העוקה ברגליהם. וקא מטלטל בחצר דלא עירבו בה:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>כל גגות העיר רשות אחד.</b> ואע״פ שדיורים חלוקים למטה לשני בני אדם מ״מ הגגות שאין תשמישן תדיר אין בהן חלוקת רשות וכלים ששבתו בגג זה מותר להוציאן לזה:
+<b>ובלבד שלא יהא גג גבוה מחבירו י׳</b> דאם חלוק מהן בגובה י׳ אסור לטלטל ממנו לגגין, גזרה משום תל גבוה עשרה ורחב ארבע ברשות הרבים דלא ליתי לכתף עליו:
+<b>כל אחד רשות לעצמו.</b> ואם לא עירבו דיורים שלמטה אסור לטלטל מזה לזה:
+<b>ר׳ שמעון.</b> מיקל מכולן וקאמר, גגות וחצרות וקרפיפות שאינן יותר מבית סאתים הואיל וכולן אין תשמישן מיוחד ותדיר רשות אחת הן ומטלטלין מזה לזה בלא עירוב ואפילו היו הגגות גבוהות יותר מעשרה או נמוכות יותר מעשרה, דלית ליה לר״ש עירובי חצירות אלא משום כלי הבית:
+<b>לכלים ששבתו בתוכן.</b> כלים ששבתו באחת מהן, מוציאים אותן מזה לזה:
+<b>אבל לא לכלים ששבתו בתוך הבית.</b> והביאן לחצר ע״י שעירבו בני החצר, אסור להוציאן מחצר זו לחצר אחרת אם לא עירבו שתי החצרות יחד. והלכה כר״ש:
+
+Mishnah 2
+
+<b>הגדול מותר.</b> להוציא לו כלי בית שלמטה, ואין בני הקטן אוסרין עליו. דלגבי גדול הך פרצה פתחא היא ושרי באותן גפופים העודפים מעט מכאן ומעט מכאן, כמעקה שסביב הגגות וחשיבא סתימה. וכגון שאין הפרצה יותר מעשר. אבל קטן אסור להוציא לו כלי הבית דבני גדול אסרי עליה שהרי נפרץ לו במלואו:
+<b>הגדולה מותרת.</b> בשביל הגפופין שנשארו לה מכאן ומכאן הוי הך פרצה כפתח:
+<b>והקטנה אסורה.</b> שהרי נפרצה במלואה. ודוקא כשנפרצה קודם השבת אבל אם נפרצה בשבת אפילו הקטנה מותרת, שכיון שהותרה למקצת שבת קודם שנפרצה הותרה לכולה שבת:
+<b>חצר שנפרצה לרה״ר.</b> שנפל הכותל הפונה לרה״ר במלואו או ביותר מעשר:
+<b>חייב.</b> דכרה״ר היא:
+<b>פטור.</b> אבל אסור, דלאו רה״ר היא אלא כרמלית. והל׳ כחכמים:
+
+Mishnah 3
+
+<b>משתי רוחותיה.</b> מרוח אחת שתופסת שתי רוחותיה, כגון שנפרצה בקרן זוית, אפילו אין בפרצה י׳ אמות הכא בקרן זוית לא חשיב כפתח, דפתחא בקרן זוית לא עבדי אינשי. ופרצה ביותר מי׳ אפי׳ מרוח אחת אוסרת:
+<b>וכן בית שנפרץ מב׳ רוחותיו.</b> שנפרץ בקרן זוית ונפל קצת מכותל זה וקצת מכותל זה ואין התקרה פרושה ומתוחה על מקום הפרצה, אבל אם התקרה פרושה על מקום הפרצה אין הפרצה אוסרת בבית דאמרינן פי תקרה יורד וסותם:
+<b>מותרין לאותה שבת.</b> הואיל והותר מקצתו:
+<b>לעתיד לבא.</b> לשבת הבאה:
+<b>ר׳ יוסי אומר אם מותרין כו׳</b> כלומר כשם שאסורין לעתיד לבא כך אסורין לאותה שבת. והלכה כר׳ יוסי, ולא אמרינן הותרה מקצת שבת הותרה כולה אלא לענין עירוב, שדבר שהותר ע״י עירוב למקצת שבת, ונולד באותה שבת דבר שהיה ראוי שעל ידו יתבטל העירוב, אין העירוב בטל, שכיון שהותרה מקצת שבת הותרה כולה, אבל מקום שהיו בו מחיצות קודם השבת ונפרצו מחיצותיו בשבת לא אמרינן ביה הואיל והותרה מקצת שבת הותרה כולה:
+
+Mishnah 4
+
+<b>על גבי שני בתים.</b> והם בב׳ צדי רה״ר מטלטלין תחת העליה, דפי תקרה מכאן ומכאן יורד וסותם:
+<b>וכן גשרים המפולשים.</b> ויש להם מחיצות מלמטה בשני הצדדים:
+<b>מערבין למבוי המפולש.</b> הואיל ואיכא ב׳ מחיצות, דקסבר מבוי שיש לו שתי מחיצות מדאורייתא הוי רה״י. ואין הלכה כר׳ יהודה:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>המוצא תפילין.</b> בשדה ממקום שאינן משתמרים:
+<b>זוג זוג.</b> אחד בראש ואחד בזרוע כדרך שלובש בחול, והיינו זוג, וחוזר תמיד ומכניס זוג זוג עד שיכניס את כולן. קסבר שבת זמן תפילין הוא אלא שחכמים גזרו עליהן גזירה שמא תפסק רצועה ויביאם בידו, ואם ילבש יותר מזוג איכא בל תוסיף ואתי איסור בל תוסיף ומשוי להו עליה כמשאוי, ורבן גמליאל סבר שבת לאו זמן תפילין הוא, והיינו טעמא דשרו ליה רבנן בהצלה משום דתכשיט הוא, הילכך מכניסן שני זוגות שני זוגות, דב׳ זוגות הוי תכשיט לפי ששנינו מקום יש בראש להניח בו שני תפילין, וכל כמה דהוי תכשיט שרי. ומשום בל תוסיף ליכא הכא, דאין כאן מצות תפילין כלל אלא כשאר מלבוש דעלמא, ואין הלכה כרבן גמליאל:
+<b>בישנות.</b> שניכר הקשר, דודאי תפילין הן ויש בהן קדושה ואסור להניחן במקום בזיון. אבל בחדשות אין מחללין שבת עליהן להכניסן, דלמא קמיע בעלמא נינהו, ואין קדושה אלא בעשויין כהלכתן לשמן:
+<b>צבותים.</b> קשורים כל זוג זוג לעצמו:
+<b>כרוכים.</b> הרבה ביחד:
+<b>מחשיך עליהן.</b> יושב ומשמרם שם עד שתחשך, ומשחשיכה מכניסן כולם ביחד. וכגון שהם מרובים, שאם יביאם זוג זוג לא תכלה הבאתן קודם הלילה, שאם הם בענין שתכלה הכנסתן לבית קודם הלילה מכניסן זוג זוג כדאמרן:
+<b>ובסכנה.</b> שגזרו שמד שלא להניח תפילין. ומתניתין חסורי מחסרא והכי קתני, בד״א בסכנה של שמד, אבל אם מתיירא לשהות שם מפני הלסטים, מוליכן פחות פחות מד׳ אמות:
+
+Mishnah 2
+
+<b>ר״ש אומר נותנן לחבירו.</b> ואינו מוליכן פחות [פחות] מד׳ אמות כשמתיירא מפני לסטים, גזירה שמא יעבירם מתחלת ד׳ לסוף ד׳. והלכה כר״ש:
+<b>וכן בנו.</b> שילדתו אמו בשדה בשבת:
+<b>נותנו לחבירו.</b> והא עדיפא מלטלטלו פחות פחות מד׳ אמות:
+<b>אפילו חוץ לתחום.</b> בחבית של הפקר מיירי דאי יש לה בעלים הא קי״ל הבהמה והכלים כרגלי הבעלים וסבר ר״י נכסי הפקר לא קנו שביתה:
+<b>אמרו לו.</b> רבי יוחנן בן נורי הוא דאמר לה, דשמעינן ליה דאמר נכסי הפקר קונין שביתה במקומן:
+<b>לא תהלך זו יותר מרגלי בעליה.</b> כלומר אם היו לה בעלים ולא עירבו לא היתה מהלכת אלא אלפים אמה, השתא נמי לא תלך אלא אלפים אמה ממקום שביתתה. והלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>הקורא בספר.</b> כל ספרים שלהם היו נגללים כס״ת שלנו:
+<b>האסקופה.</b> כעין אצטבא שלפני פתח הבית, וכרמלית היא:
+<b>גוללו אצלו.</b> הואיל וראשו אחד בידו:
+<b>לעשרה טפחים.</b> התחתונים הסמוכים לקרקע של רה״ר, דאם אין אגדו בידו הוי איסור דאורייתא, וגזרינן אגדו בידו אטו שאין אגדו בידו. ובגמרא פריך והא לא נח, כלומר אע״פ שהגיע לעשרה טפחים התחתונים אין כאן איסורא דאורייתא, אפילו לא היה אגדו בידו שהרי לא נח ברה״ר, ומשני כגון שהיה שם כותל משופע, ונח הספר על בליטת הכותל של עשרה טפחים התחתונים, דהוי כאילו נח ברה״ר, ואם לא היה אגדו בידו הוי חיובא דאורייתא אם היה מביאו אצלו. ומתניתין חסורי מחסרא והכי קתני, הגיע לעשרה טפחים מן הארץ הופכו על הכתב במה דברים אמורים בכותל משופע דנח אבל בכותל שאינו משופע גוללו אצלו, דברי רבי יהודה, שרבי יהודה אומר אפילו אינו מסולק מן הארץ אלא מלא החוט גוללו אצלו דבעינן הנחה ע״ג משהו:
+<b>הופכו על הכתב.</b> האותיות כלפי הכותל, שלא יהא מוטל כל כך בבזיון, ומניחו שם עד שתחשך:
+<b>דבר משום שבות.</b> כגון זה שאגדו בידו וליכא כי אם שבות דרבנן אם בא לגוללו אצלו, שאין חייב מן התורה אלא א״כ יצא הספר כולו מידו ונח ברה״ר ובא לעקרו מרה״ר ולהניחו ברה״י. ואין הלכה כר״ש:
+
+Mishnah 4
+
+<b>זיז.</b> אבן או עץ הבולט מן הכותל על אויר רה״ר גבוה עשרה טפחים מהקרקע של רשות הרבים:
+<b>נותנין עליו.</b> בני עליה, ונוטלים ממנו, שאויר רשות הרבים אינה הולכת אלא עד עשרה. ודוקא כלים הנשברים כגון כוסות וצלוחיות הוא דנותנים עליו. אבל כלים שאינם נשברים לא, דלמא נפלו ברה״ר ואתי לאתויינהו:
+<b>עומד אדם ברה״י.</b> בבית או על הגג, ונוטל חפץ כאן ומניח כאן ברה״ר, ואעפ״י שאין ראשו ורובו עומד ברה״ר במקום החפץ, ולא גזרינן שמא יביאנו אצלו:
+<b>ובלבד שלא יוציאנו.</b> מד׳ אמותיו שהיה מונח בו:
+
+Mishnah 5
+
+<b>וישתין ברה״ר.</b> דמפיק מרה״י לרה״ר. ואם השתין חייב חטאת. ואע״ג דבעינן עקירה מע״ג מקום שיש בו ד׳ על ד׳, השתן וכן הרוק הוו כמונחים במקום שיש בו ד׳ על ד׳:
+<b>משנתלש רוקו.</b> והוא שנתעגל ונתהפך בפיו. ואין הלכה כר״י:
+
+Mishnah 6
+
+<b>וישתה ברה״ר.</b> וה״מ בכלים שהם צריכין לו, דגזרינן דלמא אתי לאתויינהו, אבל בכלים שאין צריכין לו מותר, ואפילו לא הכניס ראשו ורובו ברה״ר:
+<b>וכן בגת.</b> לענין מעשר, שאם הכניס ראשו ורובו בגת שותה בלא מעשר דהוי שתיית עראי, וחוץ לגת אינו רשאי לשתות בלא מעשר דהוי שתיית קבע:
+<b>קולט.</b> תופס, כלומר מקבל מן המים הנזחלים ושותה:
+<b>המזחלה.</b> כמין בנין מדרון עשוי סמוך לכותל שזוחלין בו המים. ולהכי נקראת מזחלה שכל דבר המהלך ורוחש ע״ג הכותל או ע״ג קרקע נקרא זוחל כד״א (דברים לב) זוחלי עפר:
+<b>למטה מעשרה טפחים.</b> גרסינן. והכי קאמר, עומד אדם ברשות הרבים וקולט בכלי למטה מעשרה טפחים מן המים היורדין מן המזחלה. וקולט דוקא, כדמפרש בגמרא, אבל לא יצרף ויחבר פיו או הכלי למזחלה שהיא בפחות משלשה סמוך לגג, ואע״פ שהיא למטה מעשרה מ״מ הואיל ומוטלת לאורך הכותל ובתוך שלשה לגג הוי כגג והוי כמוציא מן הגג שהוא רה״י לרה״ר:
+<b>ומן הצינור מ״מ.</b> כלומר בין קולט בין מצרף, משום דצינור לעולם בולט הוא ויוצא לרה״ר. ובגמרא מוקי לה כשאין בצינור ד׳ על ד׳ שאינו חולק רשות לעצמו:
+
+Mishnah 7
+
+<b>וחולייתו י׳ חלון שעל גביו ממלאין ממנה.</b> כיון דחולייתו שהיא השפה אשר סביבותיה גבוהה עשרה טפחים, וקיי״ל דאין רה״ר למעלה מעשרה טפחים, אלא מקום פטור, לפיכך ממלאין מחלון שעל גבה בשבת, דהוו מוציאין מרה״י לרה״י דרך מקום פטור. ואפילו הבור מופלגת מן הכותל של חלון ד׳ טפחים, ממלאין ממנה, שאין כאן רה״ר מפסקת מן הבור לחלון בשעה שממלאין מים אלא מקום פטור בלבד:
+<b>וכן אשפה ברשות הרבים גבוהה י׳ טפחים.</b> רשות היחיד היא, ולא חיישינן שמא תנטל אשפה ותעמוד על פחות מעשרה ואתי למשרי כדמעיקרא. ודוקא באשפה של רבים שאינה עשויה להפנות, אבל אשפה של יחיד העשויה להפנות אין זורקין לה בשבת, דחיישינן דלמא מפנה לה והויא לה רה״ר:
+
+Mishnah 8
+
+<b>המיסך.</b> שנופו נוטה למטה מכל צדדיו סביב:
+<b>מטלטלין תחתיו.</b> דכיון דאין נופו גבוה מן הארץ שלשה טפחים הוי להו כלבודים לארץ ונמצאו כמחיצות, לפיכך מותר לטלטל תחתיו. ומכל מקום צריך למלאות אותו אויר שבין הנוף לארץ בתבן וקש וכיוצא בו, ולקשור הנופות שלא יזיזם הרוח, דכל מחיצה שאינה יכולה לעמוד ברוח מצויה אינה מחיצה. ואין מטלטלין בו אלא בבית סאתים שהם שבעים אמה ושירים, שכל מחיצה שתשמישה לאויר כלומר לשמור אויר השדות והכרמים ולא לדור בה אין מטלטלין בה אלא בבית סאתים:
+<b>לא ישב עליהן.</b> שאסור להשתמש באילן גזירה שמא יתלוש. ואי לא גביהי שלשה הרי הן כקרקע ומותר לישב עליהן:
+<b>הדלת שבמוקצה.</b> רחבה שאחורי הבתים, והדלת שלה אינה קבועה בציר כשאר דלתות אלא זקופה כנגד הפתח וכשהוא פותח מטיל הדלת על הארץ:
+<b>וחדקים.</b> קוצים שהתקינן כדי לסתום בהם פרצה.
+ <b>וכן מחצלות.</b> של קנים, כל אלו אינם קשורין ואינן קבועין במקומן אלא כשבאין לפתוח מטילין אותן על הארץ, לפיכך אין נועלין בהם, דמיחזי כבנין, אא״כ גבוהים מן הארץ דאז לא מיחזי כבנין ונועלין בהן:
+
+Mishnah 9
+
+<b>לא יעמוד אדם ברשות היחיד.</b> ויטול מפתח המונח ברה״ר ויפתח בו פתח החנות המונח ברה״ר. ואף על פי שאין ממקום המפתח עד הפתח ארבע אמות, גזירה שמא יכניס המפתח אצלו:
+<b>אא״כ עשו לו מחיצה.</b> ויעמוד בתוכה ויפתח וינעול:
+<b>אמרו לו והלא מעשה בשוק של פטמים.</b> שמעוהו רבנן לר׳ מאיר דכי היכי דאמר לא יעמוד ברה״י ויפתח ברה״ר וכו׳ ה״נ קאמר לא יעמוד אדם בכרמלית ויפתח ברה״י, ברה״י ויפתח בכרמלית ומשום הכי קא מותבי ליה משוק של פטמים שהיה בירושלים דכרמלית היא כיון שדלתותיה נעולות בלילה לא מקריא רה״ר, והחלון שמניחין בו המפתח היה רה״י והיו עומדין בכרמלית ופותחין ברה״י:
+<b>פטמין.</b> טבחים שמפטמים בהמות לשחוט. ואין הלכה כר״מ לא ברה״ר ולא בכרמלית:
+<b>של צמרים.</b> מוכרי צמר:
+
+Mishnah 10
+
+<b>נגר.</b> כעין בריח שתוחבים בכותלים או באסקופה לנעול בו הדלת:
+<b>גלוסטרא.</b> שראשו עבה ועגול כמין רמון ועשוי כבוכנא שראוי לדוך בו פלפלין. ואע״ג דתורת כלי עליו אוסר ר׳ אליעזר אא״כ קשור ותלוי בדלת ור״י מתיר והל׳ כר״י:
+
+Mishnah 11
+
+<b>נגר הנגרר.</b> בריח הקשור בדלת אבל אינו תלוי בו שהחבל הקשור בו ארוך והבריח נגרר ע״ג קרקע ובנגר שאין בראשו גלוסטרא עסקינן. דביש בראשו גלוסטרא הא שרי ליה רבי יוסי לעיל אע״פ שאינו קשור והלכה כמותו:
+<b>נועלים בו במקדש.</b> דשבות בעלמא הוא ואינו בונה ממש הואיל וקשור הוא אלא מפני שנגרר מיחזי כבונה ואין שבות במקדש:
+<b>והמונח.</b> שאינו קשור כלל הוי בנין ממש. ור׳ יהודה סבר לא הוי בנין ממש אלא מיחזי כבנין, ובמקדש לא גזרו משום שבות. והנגרר אף במדינה מותר הואיל וקשור אע״פ שאינו תלוי. והלכה כר׳ יהודה:
+
+Mishnah 12
+
+<b>מחזירין ציר התחתון.</b> של דלת, שכל זמן שלא יצא העליון נוח להחזירו ואין כאן בנין:
+<b>אבל לא במדינה.</b> גזירה שמא יתקע, דהוי מלאכה:
+<b>והעליון כאן וכאן אסור.</b> דכיון דיצא עליון כולו נופל והוה ליה כבונה:
+<b>רבי יהודה אומר כו׳</b> דס״ל אין בנין בכלים וליכא אלא שבות ובמקדש לא גזרו על השבות. ואין הלכה כר״י:
+
+Mishnah 13
+
+<b>מחזירין רטיה.</b> כהן שהוצרך לעבוד עבודה בשבת ונטל רטיה שהיתה על גבי מכה שעל ידו כדי שלא תהא חוצצת בין בשרו לעבודה, מחזירה ע״ג מכתו לאחר העבודה דאי לא שריית ליה להחזירה ממנע ולא עביד עבודה:
+<b>אבל לא במדינה.</b> גזירה שמא ימרח הרטייה, וחייב משום ממחק:
+<b>ואם בתחלה.</b> שלא היתה קשורה מבעוד יום וכהן זה לא סלקה לצורך עבודה:
+<b>כאן וכאן אסור.</b> ולא אמרינן הכא אין שבות במקדש, דלאו צורך גבוה הוא אלא צורך עצמו. והא דאסרי רבנן החזרת הרטיה אינו אלא כשפירשה ע״ג קרקע, אבל אם לקחה בידו, כל זמן שהיא בידו, או אפילו נתנה ע״ג כלי ולא פירשה ע״ג קרקע, מותר להחזירה בכל מקום:
+<b>קושרין נימא.</b> נימת כנור של שיר הלוים שנפסקה בשבת, דקסבר מכשירי מצוה שלא יכול לעשותם מאתמול דהא היום נפסקה דוחין את השבת. ודוקא כשנפסקה באמצע שאינו קושרה אלא לפי שעה, אבל סמוך ליתדות דהוי קשר של קיימא אסור:
+<b>ואם בתחלה.</b> שלא היתה שם מעולם, דיכול לעשותה מאתמול, אסור:
+<b>יבלת.</b> היא מום בקדשים שנאמר (ויקרא כב) או יבלת, וחותכים אותה במקדש ביד, דאין בזה אלא משום שבות, דכלאחר יד הוא. אבל לא בכלי, דמלאכה גמורה היא שכך עושים בחול. וכשחותך מבעל חי הוי תולדה דגוזז את הצמר:
+
+Mishnah 14
+
+<b>כורך עליה גמי.</b> ואעפ״י שהגמי מרפא את המכה, הואיל והשתא מיהא צורך עבודה הוא, דלאו אורח ארעא שתהא מכתו נראית עם העבודה ומכסה אותה בגמי:
+<b>אבל לא במדינה.</b> דרפואה בשבת שבות היא ואסור:
+<b>ואם להוציא דם.</b> שמהדקה בגמי כדי להוציא דמה:
+<b>כאן וכאן אסור.</b> דהוה ליה חובל ואב מלאכה לא אשתרי במקדש:
+<b>בוזקים מלח.</b> כותתים ומפזרים מלח על גבי הכבש שעולים בו למזבח, מפני שחלק הוא ופעמים נופלים ממנו שמחליקים רגליהם בו. בוזקים, לשון כתיתה:
+<b>אבל לא במדינה.</b> מפני שהוא מתקן:
+<b>ממלאים מים מבור הגולה ומבור הגדול.</b> כך שמן, ושניהם היו בלשכות העזרה:
+<b>בגלגל.</b> העשוי להעלות בו הדלי על ידי חבלים. ומשני בורות הללו בלבד התירו למלאות מים בגלגל בשבת, אבל בשאר בורות אסור, גזירה שמא ימלא לגינתו ולחורבתו מתוך שממלאין בלא טורח אתי להשקות בו גינתו וחורבתו בשבת. ובמקום דליכא למיגזר שמא ישקה מים לגינתו ולחורבתו מותר למלאות בגלגל, ולא חיישינן מפני שמשמיע קול, שלא אסרו אלא קול של שיר בלבד. והכי נמי שרי למיטרף אבבא ומיקש על תרעא בשבת ואין בכך כלום:
+<b>ומבור הקר.</b> על שם שהיה באר מים חיים קורא ליה בור הקר, לשון מקור. ובור זה היה צריך לבני הגולה ברגל, והתירו להם נביאים שביניהם חגי זכריה ומלאכי למלאות ממנו בגלגל ברגל, ונשאר בהתירו שממלאים ממנו ביו״ט בגלגל אף במדינה, מה שאין כן בשאר בארות הנובעים:
+
+Mishnah 15
+
+<b>כהן מוציאו בהמיינו.</b> בשבת. ולא חיישינן לטלטול, דאין שבות במקדש:
+<b>בהמיינו.</b> באבנטו. ואף על גב דמטמא ליה לאבנט שהוא קדוש, הכי עדיף, שלא להשהות את הטומאה בעזרה לחזר אחר הצבת של עץ. ובידיו לא נגע ביה, דלא נטמי כהן גופיה, הלכך בהמיינו אוחזו דלא נגע. ושרץ אינו מטמא במשא, והאבנט שנטמא בשרץ אינו מטמא את הכהן כשאוחזו, דהוה ליה אבנט ראשון לטומאה ואין אדם וכלים מקבלין טומאה אלא מאב הטומאה:
+<b>צבת של עץ.</b> שהיא פשוטי כלי עץ ואין מקבלים טומאה:
+<b>שלא לרבות את הטמאה.</b> לטמא אבנט הטהור, ונוח לו להשהותה שם ולחזר אחר הצבת מלרבות את הטומאה. והלכה כר״י:
+<b>מהיכן מוציאין אותו.</b> בשבת:
+<b>מן ההיכל ומן האולם.</b> אבל בעזרה אם נמצא שם מכסה אותו בפסכתר ומניחו עד שתחשך:
+<b>כל מקום שחייבין על זדונו כרת.</b> אם יכנס לו בטומאה, דהיינו כל העזרה, משם מוציאין אותו:
+<b>ושאר כל המקומות כופין עליו פסכתר.</b> סיר של נחשת. תרגום של סירותיו פסכתרוותיה. לכסותו עד שתחשך. והלכה כר״ע:
+<b>ר״ש אומר מקום שהתירו לך חכמים וכו׳</b> ר״ש פליג את״ק דלעיל דאמר קושרים נימא במקדש, וסבר דאין קושרים נימת כנור שנפסקה אלא בעניבה שהיא אסורה משום שבות בלבד וא״א שיבא בה לידי חיובא דאורייתא, אבל לא קושרין בקשר שאפשר לבא בו לידי חיובא דאורייתא ואמר ליה ר״ש לת״ק, אל תתמה עלי שאני מחמיר כאן וגבי תחומין אני מיקל טפי ואומר שאפילו יצא חוץ לתחום ט״ו אמה יכנס, דגבי תחומין משלך נתנו לך, משום דידעינן שאותם ט״ו אמה אינם חוץ לתחום, שמודדי התחומין הקובעין סימנין בסוף התחום קים לן בגווייהו שאין קובעין התחום בסוף אלפים ממש אלא כונסין לתוך התחום מפני הטועין שאין מכירין הסימן ופעמים יוצאים להלן ממנו מעט וחוזרין, ומשום הכי אני מיקל בתחומים, אבל לקשור נימא במקדש שלא התירו במקדש אלא איסור שבות לא חיובא דאורייתא, אני מחמיר ואומר דדוקא עניבה שיש בה איסור שבות התירו, אבל לקשור קשר ממש שפעמים יש בו חיובא דאורייתא לא. ואין הלכה כרבי שמעון:
\ No newline at end of file
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@@ -0,0 +1,793 @@
+Bartenura on Mishnah Eruvin
+ברטנורא על משנה עירובין
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Eruvin
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה עירובין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מבוי.</b> שאינו רחב שש עשרה אמה אעפ״י שהוא פתוח משני ראשיו לרה״ר, אי נמי רחב שש עשרה אמה ואינו מפולש אלא ראשו אחד פתוח לרה״ר וראשו אחד סתום. ומן התורה שרי לטלטולי ביה בלא שום תקון, ורבנן הוא דגזור עליה דלמא אתי לטלטולי ברשות הרבים גמור, ושריוה בתקנתא דלחי או קורה דתיהוי ליה הכירא. ואם הניח את הקורה למעלה מעשרים אמה ימעט, כלומר ישפיל את הקורה עד שתהיה למטה מעשרים, דלמעלה מעשרים לא שלטא בה עינא. ואם יש בקורה [זו] אמלתרא פירוש ציורים ופתוחים, אפילו למעלה מעשרים אמה א״צ למעט, שע״י אותם הציורים שלטא בה עינא:
+<b>רבי יהודה אומר א״צ.</b> דטעמא דקורה לאו משום הכירא אלא משום מחיצה, דאמרינן פי תקרה יורד וסותם, וכיון שכן הוא מה לי בתוך עשרים מה לי למעלה מעשרים. ואין הלכה כר״י:
+<b>והרחב מעשר אמות ימעט.</b> דטפי מעשר אמות לא מקרי פתח אלא פרצה, ואנן פתח בעינן, הלכך ימעט רוחב כניסתו ויעמידנו על עשר או על פחות:
+<b>ואם יש לו צורת פתח.</b> בכל מקום שאמרו חכמים צורת פתח הוא אפילו קנה מכאן וקנה מכאן גבוהים עשרה טפחים או יותר וקנה על גביהן ואע״פ שאינו נוגע בהן ואע״פ שגבוה מהן יותר משלשה טפחים. וכל האמות השנויות במשנה זו ובכל עירובין וסוכה וכלאים, הם אמה בת ששה טפחים, וכל טפח ארבע אצבעות בגודל, אלא שפעמים צריך למדוד בטפח עצב, כלומר שלא ישים ריוח באצבעות הגודל בין זו לזו אלא יהיו מצומצמות ונוגעות זו בזו, ופעמים צריך ליתן ריוח בין גודל לגודל שלא יהיו נוגעים זה בזה, וזהו הנקרא טפח שוחק. כיצד, בזמן שהמדידה בטפח עצב היא לחומרא, כגון מבוי שהוא גבוה מעשרים אמה ימעט, וסוכה שהיא גבוהה מעשרים אמה פסולה, מודדים בטפח עצב. ובזמן שהמדידה בטפח שוחק הוא לחומרא, כגון מבוי אין גבהו פחות מעשרה טפחים, סוכה אין גבהה פחות מעשרה טפחים, מודדין בטפח שוחק, וכן לעולם:
+
+Mishnah 2
+
+<b>הכשר מבוי.</b> הכנתו והזמנתו של מבוי לטלטל בתוכו ע״י שתופי מבואות:
+<b>ב״ש אומרים לחי וקורה.</b> שניהן צריך דסבירא להו מן התורה ד׳ מחיצות שלימות בעינן ואתאי הלכה למשה מסיני ואוקימתא לרביעית אלחי וקורה:
+<b>ובה״א או לחי או קורה.</b> דמן התורה ג׳ מחיצות [שלימות] בעינן ותו לא ואתאי הלכה למשה מסיני להוסיף הרביעית, או בלחי משהו או בקורה להיכר מחיצה. ומבוי דאיירי ביה הכא הוא מבוי סתום מג׳ רוחותיו ורוח רביעית פתוחה לרה״ר, וארכו יותר על רחבו, דאי ארכו כרחבו הוי כחצר שנפרצה הפתוחה לרה״ר, וצריך פס ארבעה ומשהו או שני פסין של כל שהן. וכן חצר שנפרצה לרה״ר וארכה יותר על רחבה נדונה כמבוי ונתרת בלחי או קורה. ומבוי שהוכשר בלחי חלוק ממבוי שהוכשר בקורה, דאילו מבוי שהוכשר בלחי הוי כאילו יש לו ארבע מחיצות והזורק מרשות הרבים לתוכו חייב, ומבוי שהוכשר בקורה אף על פי שמותר לטלטל בתוכו על ידי שתוף לא הוי כרשות היחיד גמורה והזורק מרשות הרבים לתוכו פטור, דקיי״ל קורה משום הכירא, ולחי משום מחיצה:
+<b>רבי אליעזר אומר לחיים.</b> כב״ש ס״ל ובעי לחי מכאן ומכאן. ואין הלכה כר״א:
+<b>אמר תלמיד אחד.</b> הוא רבי מאיר:
+<b>שהוא פחות מארבע אמות.</b> רוחב פתחו:
+<b>אמר רבי עקיבא על זה ועל זה נחלקו.</b> ות״ק נמי הכי קאמר דלא מפליג בין רחב לקצר. ומפרש תלמודא דאיכא בינייהו מבוי שיש ברוחב פתחו פחות מד׳ טפחים, דחד מינייהו סבר אין צריך לא לחי ולא קורה, ואידך סבר צריך לחי או קורה, ולא הוברר מתוך דבריהם הי מינייהו סבר צריך והי מינייהו סבר א״צ:  
+
+Mishnah 3
+
+<b>רחבה כדי לקבל אריח.</b> שתהא ראויה לבנות עליה בנין לקביעות:
+<b>והאריח חצי לבנה של שלשה טפחים.</b> נמצא אריח טפח ומחצה רוחב:
+<b>דיה לקורה ברוחב טפח.</b> הכי קאמר, כיון שהקורה רחבה טפח, אותו חצי טפח הנותר, שהאריח רחב טפח ומחצה, יכול למרח בטיט אצבע מכאן ואצבע מכאן, וע״י כן תהיה רחבה לקבל אריח, והכי מפרש לה בגמרא:
+
+Mishnah 4
+
+<b>בריאה לקבל אריח.</b> חזקה לסבול כובד האריח שלא תשבר. וכן הלכה:
+
+Mishnah 5
+
+<b>היתה של קש ושל קנים כו׳</b> ר׳ יהודה קאמר לה, ולית הלכתא כוותיה:
+<b>עקומה.</b> שאין אריח יכול לנוח עליה, וכן עגולה אין אריח נח בה:
+<b>אם יש בהקיפה.</b> כלומר ואיזו היא מדת העגולה להכשיר, כל שיש בהקיפה שלשה טפחים, שצריכה חוט שלשה טפחים להקיפה סביב, בידוע שיש בה רוחב טפח אם תחלק, שכן מצינו בים שעשה שלמה (ד״ה ב׳ ד׳) עשר באמה משפתו אל שפתו עגול סביב וקו שלשים באמה יסוב אותו סביב, אלמא לכל אמה רוחב בעגול איכא שלש אמות היקף:
+
+Mishnah 6
+
+<b>לחיים שאמרו.</b> לחיים שנחלקו בה רבי אליעזר וחכמים, דלרבי אליעזר תרתי בעינן ולרבנן חדא, זהו שיעורן:
+<b>גבהן עשרה טפחים.</b> כשיעור גובה המבוי דאין גבהו פחות מעשרה טפחים. ואפילו היה המבוי גבוה הרבה דיו בלחי גבוה עשרה טפחים:
+<b>ורבי יוסי אומר רחבן שלשה.</b> דבעי דבר חשוב במחיצה. ואין הלכה כר״י:
+
+Mishnah 7
+
+<b>רבי יוסי אוסר.</b> דחיישינן שמא תמות ולא הוי גבוהה עשרה ולא יהיב אדעתיה וסמיך עלה:
+<b>ומטמא משום גולל.</b> אם עשאן גולל לקבר מטמא לעולם אם נגע בו אדם וכלים כאהל המת, אפילו ניטל משם דכתיב (במדבר יט) וכל אשר יגע על פני השדה ודרשינן לרבות גולל ודופק. גולל הוא כסוי הקבר:
+<b>ור״מ מטהר.</b> טעמא דר״מ משום דקסבר כל מחיצה העומדת ברוח חיים אינה מחיצה. ואינה הלכה:
+<b>ורבי יוסי הגלילי פוסל.</b> דכתיב (דברים כד) וכתב לה ספר, מה ספר אין בו רוח חיים אף כל שאין בו רוח חיים. ורבנן אי כתיב וכתב לה בספר כדקאמרת, השתא דכתיב וכתב לה ספר לספור דברים הוא דאתא. והלכה כת״ק. [ואם כתב] לה גט בקרן של פרה ונתן לה את הפרה, דהשתא אינו צריך קציצה לאחר שנכתב, כשר. אבל אם לא נתן לה את הפרה אלא את הקרן, כיון שצריך קציצה, לא מגרשה ביה:
+
+Mishnah 8
+
+<b>ולא יהיה פרצות יתרות על הבנין.</b> ואפילו הן פרצות קטנות פחותות מעשר, אם הפרוץ מרובה על העומד אינה מחיצה, ואף כנגד העומד אסור:
+<b>כל פרצה שהיא כעשר אמות מותרת.</b> ובלבד שיהא העומד רב עליה. אי נמי פרוץ כעומד, הוי מחיצה ואף כנגד הפרוץ מותר:
+<b>יתר מכאן אסור.</b> אפילו פרצה אחת יותר מעשר אוסרת כל ההיקף ואפילו העומד מרובה, דלא עבדי אינשי פתח יותר מעשר והוי פרצה. ודוקא דאין לה צורת פתח, אבל אית לה צורת פתח אפילו יותר מעשר הוי פתח:
+
+Mishnah 9
+
+<b>מקיפין שלשה חבלים.</b> אשיירא שחנתה בבקעה קאי:
+<b>זה למעלה מזה.</b> ע״ג יתדות סביב, מן החבל התחתון לקרקע פחות מג׳ והרי כאילו כולו עומד דכל פחות מג׳ כלבוד דמי, וממנו לאמצעי פחות משלשה הרי עומד ששה טפחים פחות שני משהויין בשני האוירין, ומאמצעי לעליון פחות משלשה הרי תשעה טפחים עומד בשלשה האוירין פחות שלשה משהויין:
+<b>שיעור עובי החבלים יותר על טפח.</b> שלשה משהויין, כדי שיהא בין הכל עשרה טפחים:
+
+Mishnah 10
+
+<b>מקיפים בקנים.</b> נעוצים ועומדים, וזו היא מחיצת שתי, אבל של חבלים הויא מחיצה של ערב:
+<b>בשיירא דברו.</b> הקילו אצלן שאין צריכים אלא או שתי כגון קנים או ערב כגון חבלים, אבל ליחיד לא הקילו אלא עד שיהיה בה שתי וערב. ושלשה בני אדם הרי הן כשיירא:
+<b>כל מחיצה שאינה של שתי ושל ערב כו׳</b> ר׳ יוסי ב״ר יהודה פליג עליה דאבוה, וקאמר אפילו לשיירא בעי שתי וערב:
+<b>אחד משני דברים.</b> או שתי או ערב ואיכא בין רבנן קמאי לרבנן בתראי דרבנן קמאי לא שרו ליחיד אלא דומיא דשיירא, בדרך, הואיל ואינו יכול לעשות מחיצה ראויה, ולא בישוב, ורבנן בתראי אמרי אחד משני דברים בין ליחיד בין לרבים בין בדרך בין בישוב, והלכתא כותייהו. אלא שאדם אחד או שנים ששבתו במדבר אין יכולים לעשות מחיצה גדולה יותר מבית סאתים שהוא מאה אמה אורך על חמשים רוחב כחצר המשכן, ושלשה בני אדם או יותר הן שיירא ויכולים לעשות מחיצה גדולה ואפילו כמה מילין כפי מה שצריך להם ולכלי תשמישם ולבהמתם, ובלבד שלא ישאר מקום פנוי בתוך המחיצה יותר מבית סאתים:
+<b>פטרו במחנה.</b> ליוצאים למלחמה ואפילו למלחמת הרשות:
+<b>מביאין עצים.</b> ואין חוששים משום גזל, ואפילו כרתו אותם בעליהם ועשאום חבילות:
+<b>ופטורים מרחיצת ידים.</b> שלפני הסעודה, אבל במים שלאחר הסעודה חייבים. הואיל ונתקנו מחמת הסכנה של מלח סדומית המסמא את העינים, חמירא סכנתא מאיסורא:
+<b>ומדמאי.</b> שאין צריכין להפריש תרומת מעשר של דמאי, כגון אם לקחו תבואה מעם הארץ:
+<b>ומלערב.</b> עירובי חצרות, כגון מאהל לאהל במחנה מוקף מחיצות. אבל עירובי תחומין צריכין לערב:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>עושין פסין לביראות.</b> שברשות הרבים. לפי שהביראות רשות היחיד הן שעמוקים עשרה ואין יכולים למלאות מהן ולהוציא לרשות הרבים, ועושין פסין שיהיו הפסין עושין [חלל] סביבות הבור רשות היחיד, וימלא ויוציא ויניח שם ותכנס בהמתו כולה או ראשה ורובה וישקנה:
+<b>דיומדין.</b> שני עמודין. שכל עמוד מאלו הארבעה נראה כשנים. דיו בלשון יון שנים. וכשנועץ העמוד העשוי כשנים לפאת דרומית מערבית נמצא נוטה דופנו אחד למזרח ודופנו אחד לצפון, והשני לפאת מערבית צפונית נוטה צדו אחד למזרח וצדו אחד לדרום, וכשנותן ארבעתן לארבע הפאות נמצא לכל רוח שתי אמות דופן אמה כנגד אמה והריוח בינתיים:
+<b>וארבעה פשוטין.</b> באמצע נותן לכל רוח לוח רחבה אמה. ובזמן שאין בין פס לפס מארבעה דיומדין [אלו] אלא עשר אמות או פחות מודה ר״מ דאין צריך לפסין פשוטין, ואם יש ביניהן יותר משלש עשרה אמה ושליש מודה ר״י דצריך פשוטין, לא נחלקו אלא מעשר עד שלש עשרה אמה ושליש. דר״מ אומר צריך פשוטים ור״י אומר אין צריך. והלכה כר״י:
+<b>שתי רבקות של שלש שלש בקר.</b> שרוחב כל בקר ובקר אמתים פחות שליש, נמצא רוחב ששה בקר עשר אמות, וזה הריוח שיכול ליתן בין פס לפס לדברי רבי מאיר, ואם יש רוחב יותר מזה צריך שירבה בפסין פשוטין:
+<b>רבקות.</b> לשון עגל מרבק (שמואל א׳ כח):
+<b>ר״י אומר של ארבע ארבע.</b> הן י״ג אמה ושליש:
+<b>קשורות אבל לא מותרות.</b> דלא תימא כעין קשורות ולא קשורות ממש, להכי תנא אבל לא מותרות, להחמיר ולמעט ריוח שבינתים:
+<b>אחת נכנסת ואחת יוצאת.</b> רבקה אחת של בקר נכנסת ורבקה אחת יוצאת, ויש יותר רוחב משאילו היו שתיהן יוצאות או שתיהן נכנסות. וזו קולא היא דלא בעינן מצומצמות כל כך:
+
+Mishnah 2
+
+<b>מותר להקריב לבאר.</b> הפסין, ולעשות היקף קצר. ובלבד שיהא משפת הבאר עד בין הפסין כדי ראשה ורובה של פרה שהן שתי אמות, אבל בציר מהכי לא שמא ימשך אחר פרתו ויוציא הדלי חוץ למחיצה:
+<b>מותר להרחיק כל שהוא.</b> לעשות היקף גדול כמו שלבו חפץ:
+<b>ובלבד שירבה בפסין.</b> דכל מה שמרחיק מן הבור מרבה בריוח שבין הפסין, וצריך להרבות בפסין עד כדי שלא יהא בין פשוט לפשוט [ובין פשוט לדיומד] יותר מי״ג אמה ושליש, כדברי רבי יהודה שהלכה כמותו:
+
+Mishnah 3
+
+<b>רבי יהודה אומר עד בית סאתים.</b> לא יעשה היקף גדול לבאר אלא עד בית סאתים:
+<b>לגינה ולקרפף.</b> שאין הקיפן לדירה:
+<b>קרפף.</b> היקף גדול חוץ לעיר להכניס שם עצים לאוצר:
+<b>דיר.</b> של בהמות שעושין בשדות היום כאן ולמחר כאן כדי לזבלה בגללי בהמה:
+<b>סחר.</b> [היקף מחיצה] לבהמות בעיר. ואית דגרסי סהר, בית האסורים:
+<b>חצר.</b> מקום מגולה שלפני הבתים:
+<b>מוקצה.</b> רחבה שאחורי הבתים, דכל הני הקיפן לדירה הוא. והני פסי ביראות נמי הואיל ומימיהן ראויות לשתיית אדם תשמיש מעלייתא הוא:
+<b>ומותר להרחיק כל שהוא.</b> כלומר כשם שכל אלו שהוקפו לדירה אפילו גדולים עד י׳ כורים מותר לטלטל בהם, כך מותר להרחיק ההיקף של פסי ביראות כל מה שלבו חפץ, וכן הלכה:
+
+Mishnah 4
+
+<b>אם היתה דרך הרבים.</b> דרך שרבים בוקעים בה מפסקת בין הפסים, יסלקנה לצדדים מחוץ לפסים שלא יהיו הרבים מהלכים בין הפסים, דמשוו לה כרשות הרבים ומבטלים המחיצה. ואין הלכה כר״י:
+<b>בור הרבים.</b> אי פסקי מיא מדכרי אהדדי, שלא התירו פסי ביראות אלא שיהיו מים מצויין לבהמות עולי רגלים, וכל זמן שאין שם מים אין לפסין תורת מחיצה:
+<b>באר היחיד.</b> נמי שרי, דבאר מים חיים הן והא לא פסקי מיא:
+<b>לבאר הרבים.</b> דאיכא תרתי למעליותא. וכן הלכה. ואין מותר למלאות מים ולהוציא מן הבאר על ידי פסי ביראות אלא כדי להשקות בהמתן של עולי רגלים ובא״י בלבד. אבל להוציא מים כדי לשתות האדם עצמו אסור, אלא יורד לבור ושותה או עושה מחיצה גבוהה עשרה טפחים:
+
+Mishnah 5
+
+<b>ועוד א״ר יהודה בן בבא.</b> משום דאמר חדא לחומרא גבי פסין, דאמר אין עושין אותן אלא לבאר הרבים. והשתא קאמר חומרא אחריתא דאף במוקף לדירה לא שרי טפי מבית סאתים, משום הכי תנא ועוד:
+<b>שומירה.</b> סוכת שומרים. דאע״ג דהוקף לדירה, בית סאתים הוא דשרי, טפי לא:
+<b>סמוכה לעיר.</b> דהואיל וקרובה לביתו דעתו להשתמש בה תמיד וכמוקף לדירה דמי:
+<b>ובלבד שתהא שבעים אמה ושירים על שבעים אמה ושירים.</b> ולא יותר. ות״ק נמי דלעיל דאמרו לו לא אמרו בית סאתים אלא לקרפף ולגינה אבל אם היה דיר או סהר או חצר וכו׳ כר׳ עקיבא קאמר, דהיכא דאיכא בית דירה אפילו טובא נמי, וכשלא הוקף לדירה בית סאתים. ומאי בינייהו, אמרינן בגמ׳ דאיכא בינייהו דבר מועט שבית סאתים יותר על שבעים אמה ושיריים רבועים, ות״ק שרי בבית סאתים שלמים, ולר״ע ע׳ אמה ושיריים על ע׳ אמה ושיריים ותו לא. וכיצד ידענו דבית סאתים יותר על ע׳ אמה ושיריים רבועים, דהא אמרינן בגמרא וכמה הן סאתים כחצר המשכן, וחצר המשכן כתיב ביה (שמות כ״ז:י״ח) אורך החצר מאה באמה ורוחב חמשים בחמשים ודרשינן מאי חמשים בחמשים, אמרה תורה טול חמשים שארכו יתר על רחבו וסבב נ׳ הנותרים לשיעור שבת, דהוו להו ע׳ אמה וד׳ טפחים מרובעים. כיצד, עשה מהם ה׳ רצועות של עשר אמה רוחב ואורכן חמשים, תן אחת למזרחה ואחת למערבה, הרי רחבה ע׳ וארכה נ׳, שים אחת לדרום ואחת לצפון הרי שבעים על שבעים אלא שהקרנות פגומים לכל קרן וקרן עשר על עשר מפני התוספת שהוספת, טול מן הרצועה החמישית ארבע חתיכות של עשר [על עשר] ושים לארבע קרנות ונתמלאו, טול עשר על עשר הנותרים שהם ששים טפחים [על ששים טפחים] ועשה אותם רצועות של שני טפחים, הרי שלשים רצועות אורך כל אחת עשר אמות, שהן שלש מאות אמה, תן שבעים לכל רוח הרי שבעים [אמות] וד׳ טפחים, על שבעים אמות וד׳ טפחים אלא שהקרנות פגומים טפחיים על טפחיים, ונשארו בידך כ׳ אמה טול מהם ח׳ טפחים ושים לקרנות ונתמלאו, ונשארו בידך י״ח אמות וד׳ טפחים אורך ברוחב טפחיים והיינו דבר מועט, שאם באת לחלקן ולהקיף אין מגיע תוספת לרוחב שני שלישי אצבע דהא בעי למעבד מינה רצועות של רפ״ג [אמות] אורך להקיף הד׳ רוחות. כך מצאתי פירוש שטה זו בפירושי רש״י ונכון הוא. והרמב״ם בקש חשבונות רבים ולא ירדתי לסוף דעתו. ובמה שאמר רבי עקיבא אפילו אין בה אחד מאלו מטלטלים בתוכה, הלכתא כותיה. אבל במאי דפליג אחכמים דאמרו לו דלעיל וסבר דשבעים אמה ושיריים על שבעים אמה ושיריים ותו לא, בהא הלכה כחכמים. דבבית סאתים כחצר המשכן שרי, שהוא דבר מועט יותר על ע׳ אמה ושיריים רבועים:
+<b>אם היתה ארכה יותר על רחבה.</b> ואע״ג דמיעט רחבה והוסיף על ארכה ואין בכולה אלא בית סאתים, אין מטלטלין, דמרובע הוא דשרו רבנן היכא דלא הוקף לדירה. והלכה כר׳ יוסי דפליג אדרבי אליעזר ולא בעי מרובעות:
+
+Mishnah 6
+
+<b>אפילו היא כבית כור.</b> אפלוגתא דלעיל קאי אגינה וקרפף:
+<b>אנשי חצר ששכח אחד מהם ולא עירב.</b> ולמחר בטל רשות חצרו לחביריו, שהיה אוסר עליהן מלהוציא מבתיהן לחצר, שהחצר ברשות כולן וחלקו אוסר עליה. הואיל ובטל רשות חצרו בטל אף רשות ביתו, אע״פ שלא פירש ונעשה אורח אצלם לפיכך אף ביתו מותר להם. אבל אסור לו להכניס ולהוציא מביתו לחצר, אע״פ שהוא מותר להכניס ולהוציא מבתיהם לחצר כשאר כל אדם הנכנס לבית חברו שמותר לו להוציא מבית חברו לחצר, דהא רשותא דחד הוא, מ״מ מביתו אסור הוא להוציא. ולא אמרינן כיון דבטל להו רשות ביתו הרי ביתו כבתיהם, דבשעה שמוציא מביתו לחצר חוזר ומחזיק ברשותו הוא ואוסר עליהן, כדתנן בהדר עם העובד כוכבים, מי שנתן רשותו וחזר והוציא בין בשוגג בין במזיד הרי זה אוסר:
+<b>שיוצאים בעקרבנין בפסח.</b> משום מרור. ועקרבנין ירק שעליו שלו דומות לעקרב. ואני שמעתי סיב הגדל סביבות הדקל:
+<b>ובקשתי לי חבר.</b> לג׳ דברים הללו אם שמע מפיו, ולא מצאתי. ואין הלכה כאחד מהן. דגבי גינה וקרפף לא שרי טפי מבית סאתים. ואנשי חצר ששכח אחד מהן ולא עירב ובטל רשותו ולא בטל ביתו אף להם אסור ביתו, אבל מבתיהם לחצר מותר. ועקרבנין לאו מרור הוא ואין אדם יוצא בו ידי חובתו בפסח:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>בכל מערבין.</b> עירובי תחומין. דאילו עירובי חצירות אין מערבין אלא בפת. והאי בכל דתנן במתניתין, לאו דוקא, כדאמרינן בגמרא אין למדין מן הכללות אפילו במקום שנאמר בהן חוץ, דהא הכא תנן בכל מערבין חוץ מן המים ומן המלח, ואיכא נמי כמהין ופטריות דאין מערבין ולא משתתפים בהם דלאו מזון נינהו, כמו מים ומלח:
+<b>ומשתתפים.</b> שתופי מבואות:
+<b>הכל נלקח בכסף מעשר.</b> כדכתיב (דברים י״ד:כ״ו) ונתת הכסף בכל אשר תאוה נפשך:
+<b>חוץ מן המים ומן המלח.</b> דלאו פרי מפרי הוא:
+<b>הנודר מן המזון.</b> לא דאמר יאסר עלי מזון, דאין נקרא מזון אלא חמשת המינים דזייני וסעדי, אלא כגון דאמר כל הזן עלי קונם, וכל מילי זייני ומשביעים לפי שעה חוץ מן המים והמלח:
+<b>מערבין לנזיר ביין.</b> דאף על גב דלא חזי לדידיה, חזי לאחריני:
+<b>ולישראל בתרומה.</b> דהא חזיא לכהנים:
+<b>סומכוס אומר בחולין.</b> דמידי דחזי ליה בעינן. וביין לנזיר לא פליג סומכוס, מפני שאפשר שישאל הנזיר על נדרו ויהיה היין מותר לו באותה שבת, אבל תרומה אי אפשר שתהיה ראויה לישראל, שאפילו ישאל המפריש התרומה עליה והרי היא כאילו לא הורמה, הרי היא חוזרת לטבלה ואסור לאכול ממנה עד שיחזור ויפריש תרומה אחרת, ואין מפרישין תרומה בשבת אפילו בין השמשות, הילכך לא חזיא ליה. ואין הלכה כסומכוס:
+<b>ולכהן בבית הפרס.</b> סתמא היא, ולאו סומכוס קאמר לה. 
+<b>בית הפרס.</b> שדה שנחרש בה קבר מותר לכהן ליכנס שם כשהוא מנפח והולך, ורואה שאינו נוגע בעצם כשעורה. ומשום הכי מותר ליתן עירובו שם שהרי יכול להכנס במקום שנתן שם עירובו והוי הוא ועירובו במקום אחד:
+<b>לחוץ.</b> לעשות מחיצה בינו לקבר שלא יאהיל, כגון שיכנס שם בשידה תיבה ומגדל, אלמא חזי ליה. ופלוגתא דר׳ יהודה ורבנן מוקמינן בגמרא דאפילו בישראל פליגי רבנן עליה דר״י ואמרי דאין מניחין עירובי תחומין בבית הקברות, ולא נקט כהן אלא להודיעך כחו דר״י דאפילו בכהן שרי. ובהא קמיפלגי, דר״י סבר אע״ג דאסור ליהנות ולהשתמש בבית הקברות, מותר להניח שם עירוב, דאין מערבין עירובי תחומין אלא לדבר מצוה ומצות לאו ליהנות נתנו, ואע״פ שמשתמר שם העירוב אחר קנייתו דהא בין השמשות קונה וכבר נעשית המצוה והוא משתמר שם כל השבת. קסבר ר״י אין אדם מקפיד על עירובו אם אבד או נגנב לאחר שקנה ורבנן סברי אדם מקפיד על עירובו לאחר שקנה, ורוצה שלא יגנב, הלכך כשהעירוב משתמר בבית הקברות כל השבת לאחר שקנה בין השמשות ונגמרה מצותו נמצא משתמש באסורי הנאה שהקברות אסורים בהנאה, לפיכך לא יניח אדם עירוב בבית הקברות. והלכה כחכמים:
+
+Mishnah 2
+
+<b>מערבין בדמאי.</b> בככר שלקחה מעם הארץ ולא הפריש ממנה תרומת מעשר של דמאי:
+<b>ובמעשר ראשון כו׳ אבל לא בטבל וכו׳</b> כולן מפורשין במס׳ שבת פרק מפנין:
+<b>השולח את עירובו ביד חרש כו׳</b> להוליכו לסוף אלפים אמה. ודוקא בעירובי תחומין אינו עירוב אם שלחו ביד קטן, אבל בעירובי חצרות קיי״ל קטן גובה את העירוב:
+<b>ביד מי שאינו מודה בעירוב.</b> כגון כותי או צדוקי:
+<b>ואם אמר לאחר.</b> כשר, לקבלו מן הפסול ויוליכנו הכשר לסוף אלפים אמה:
+<b>הרי זה עירוב.</b> ובלבד שיהא הוא עומד ורואה בשעה שהפסול נותנו ליד הכשר, אע״פ שאינו רואה כשהכשר מוליכו, דחזקה שליח עושה שליחותו:
+
+Mishnah 3
+
+<b>נתנו באילן.</b> העומד ברה״ר ויש בו ארבעה טפחים על ארבעה טפחים או יותר:
+<b>למעלה מעשרה אין עירובו עירוב.</b> דכיון דהאילן רחב ד׳, למעלה מעשרה הוי רשות היחיד, והוא קנה שביתתו ברה״ר, וכיון דאי הוי בעי למשקל עירוביה ומיכליה בשעה שהעירוב זוכה לו דהיינו בין השמשות לא מצי שקיל ליה דמייתי מרשות היחיד לרשות הרבים לא הוי עירוב:
+<b>למטה מעשרה הרי זה עירוב.</b> דלמטה מעשרה כרמלית היא, דכל משלשה ועד תשעה ברוחב ארבעה כרמלית היא, וכיון דאי שקיל ליה לעירוביה אין כאן אלא איסור שבות, הרי זה עירוב. ומתניתין רבי היא דאמר כל דבר שהוא משום שבות לא גזרו עליו בין השמשות. ובשעה שהעירוב זוכה לו דהיינו בין השמשות מצי שקיל ליה, ונמצא הוא ועירובו במקום אחד הילכך הוי עירוב:
+<b>נתנו בבור.</b> שבכרמלית כגון שבבקעה ושבשדות ונתכוין לשבות בבקעה או בשדה, הרי זה עירוב, דבור עצמו רשות היחיד והוא קנה שביתה בכרמלית ובשעה שהעירוב זוכה לו דהיינו בין השמשות מצי שקיל ליה, כרבי דאמר כל דבר שהוא משום שבות לא גזרו עליו בין השמשות:
+<b>אפילו גבוה מאה אמה.</b> ואין למטה רוחב ארבע דלאו רשות היחיד הוא, ואע״ג דלמעלה רחב ארבע דהא עירוב על גבי מקום ד׳ בעינן:
+<b>תלוש ונעוץ.</b> הוא דהוי עירוב, אבל מחובר לא הוי עירוב משום דכי שקיל ליה גזירה שמא יקטום, לפי שהקנה רך הוא איכא למיגזר שמא יקטום כי שקיל ליה, אבל אילן קשה הוא ובין השמשות לשמא יעלה ויתלוש לא חיישינן, אבל קטימת קנה איידי דרכיכא ודאי מקטמא ומחייב משום קוצר. אי נמי קנה וקונדס מיחלף ליה מחובר בתלוש, דקנים הרבה תלושין נעוצים ונראין כמחוברים, משום הכי איכא למיגזר שמא יקטום במחובר ויחשוב שהוא תלוש, אבל באילן ליכא למיגזר שמא יעלה ויתלוש ויטעה לחשוב דתלוש הוא:
+<b>נתנו במגדל.</b> של עץ:
+<b>ואבד המפתח הרי זה עירוב.</b> וכגון שהמנעול קשור בחוטים וחבלים שאם לא ימצא המפתח אי אפשר לחתכן אלא בסכין, ת״ק סבר הואיל ואפשר לפתוח על ידי שיחתוך החבלים בסכין אין כאן איסור סקילה אלא איסור שבות, דמקלקל הוא בחתיכת החבלים וכל המקלקלים פטורים, ואיסור שבות ביה״ש בשעת קניית העירוב לא גזרו בו כדאמרן, הילכך הוי עירוב, דמצי מייתי סכין ויחתוך לחבלים ושקיל לעירוביה. ור׳ אליעזר סבר אין כלי ניטל אלא לצורך תשמישו ואסור לטלטל הסכין כדי לחתוך החבלים שאין תשמישו אלא לחתוך האוכלים, והואיל ואיכא תרתי, טלטול הסכין, וחתיכת החבלים, אפילו לרבי דאמר כל דבר שהוא משום שבות בין השמשות לא גזרו, בכה״ג מודה דגזרו. ואין הלכה כר״א:
+
+Mishnah 4
+
+<b>נתגלגל חוץ לתחום אינו עירוב.</b> הואיל ויש מביתו שהוא לן שם עד עירובו יותר מאלפים אמה לא מצי למיזל ולמשקליה. והוא שנתגלגל שתי אמות חוץ לאלפים אמה שכל אדם יש לו ארבע אמות ממקום עירובו, שתי אמות מצד מזרחו של עירוב ושתי אמות מצד מערבו:
+<b>נפל עליו גל.</b> והוא דבעי מרא וחצינא לפנוייה, דהויא מלאכה ולא שבות:
+<b>תרומה ונטמאת.</b> דהשתא לא חזיא לא לדידיה ולא לאחריני. ואצטריך תנא לאשמעינן נתגלגל חוץ לתחום ונפל עליו גל, דאי אשמעינן נתגלגל, משום דליתיה גביה הוי הוא במקום אחד ועירובו במקום אחר, אבל נפל עליו גל דאיתיה גביה אימא להוי עירוב. ואי אשמעינן נפל עליו גל דלא מצי שקיל ליה אלא במלאכה במרא וחצינא. אבל נתגלגל דאפשר דנשיב זיקא ומהדר ליה לתוך התחום אימא ליהוי עירוב קמ״ל. ותנא נשרף להודיעך כחו דרבי יוסי דאע״ג דאינו בעולם משום ספק לא מתסר. ותנא תרומה שנטמאת להודיעך כחו דר״מ דאע״ג דישנו בעולם וי״ל העמידנה בין השמשות על חזקתה של קודם לכן וטהורה היתה אפ״ה, לא אמרינן חזקה לקולא:
+<b>משחשיכה הרי זה עירוב.</b> דלאחר שקנה בין השמשות אין חוששין לו אם נאבד:
+<b>הרי זה חמר גמל.</b> דמספקא לן אי קנה ליה עירוב והכא הויא ביתו ומהכא יש לו אלפים לכל רוח והפסיד אלפים שמעבר ביתו והלאה, או שמא לא קנה עירוב ומביתו יש לו אלפים לכל רוח ולא קנה לעבר עירובו כלום, ומחמת ספק זה נאסר ללכת אלא אלפים אמה שבין ביתו לעירוב, דממה נפשך בהנך משתרי, אבל באלפים דמעירובו ואילך לא, דילמא לא קנה עירוב. ומביתו ואילך נמי לא, דילמא קנה עירוב. נמצא זה מושכו לכאן וזה מושכו לכאן כאדם המנהיג חמור וגמל שהחמור הולך לפניו וזה מנהיגו והגמל מאחוריו והוא מושכו וצריך לפנות לפניו ולאחריו:
+<b>רבי יוסי ור׳ שמעון אומרים ספק העירוב כשר.</b> דאמרינן העמד עירוב על חזקתו, וכשהניחו היה בתוך התחום והיה טהור ולא היה עליו גל לפיכך עירובו עירוב וכן הלכה:
+
+Mishnah 5
+
+<b>מתנה אדם על עירובו.</b> מניח שני עירובין אחד לסוף אלפים למזרח ביתו ואחד לסוף אלפים למערב ביתו, ואומר אם באו עובדי כוכבים למזרח וצריך אני לברוח מפניהם יקנה לי עירובי שבמערב ויהיו לי למערב ביתי ד׳ אלפים אמה. ואע״ג דלא אתו עד למחר, אמרינן יש ברירה דבין השמשות קנה ליה עירובא דאידך גיסא:
+<b>הריני כבני עירי.</b> אלפים מעירי לכל רוח ואיני צריך להשתכר לכאן ולהפסיד מכאן:
+<b>אם בא חכם למזרח.</b> חוץ לתחום עירי ורוצה אני ללמוד מפיו, ועכשיו איני יודע לאיזה צד יבא ולמחר אשמע מבני אדם הבאים משם לכאן ע״י עירוב:
+<b>רבי יהודה אומר.</b> אם באו מכאן ומכאן, ואחד מהם רבו, ילך אצל רבו ולא אצל האחר דקים לן בגויה דבשעת קניית עירוב בין השמשות דעתיה דלקני ליה ההוא עירוב דלצד רביה. ואין הלכה כר״י, דזמנין דניחא ליה לאינש בחבריה טפי מרביה:
+
+Mishnah 6
+
+<b>מערב אדם שני עירובין.</b> אם היה צריך לילך יום ראשון לכאן ויום שני לכאן, יכול לערב למזרח ולמערב ערב יום הראשון, ואומר עירובי של מזרח יקנה לי היום לצורך מחר, ועירובי של מערב יקנה לי בין השמשות דלמחר לצורך יום שני. דקסבר ר״א שבת ויו״ט לאו כחד יומא אריכא נינהו אלא ב׳ קדושות [הן], ובין השמשות דקמא לדידיה הוא דקני ולא ליום שני:
+<b>עירובי בראשון ובשני כבני עירי.</b> כלומר ואם לא היה צריך לילך אלא ביום ראשון, ובשני א״צ לזוז ממקומו ואינו רוצה להפסיד לא אלפים של תחומו מכאן ולא אלפים של תחומו מכאן, יערב עירוב אחד לצד שהוא רוצה לילך בו ביום ראשון, ואומר עירובי זה יקנה לי לצורך מחר, ובשני הריני כבני עירי שלא עירבו. או אם היה צריך לילך בשני ולא בראשון, יאמר עירוב זה יקנה לי בין השמשות של מחר ובראשון אהיה כבני עירי:
+<b>או מערב לשני הימים.</b> היינו לרוח אחת דאמרי לעיל. והא תו למה לי. אלא הכי קאמרי ליה רבנן לרבי אליעזר אי אתה מודה ליום אחד דאו מערב לרוח אחת או אינו מערב כל עיקר, שאינו יכול לומר חצי יום עירובי למזרח וחצי יום עירובי למערב. לשני הימים נמי, דהיינו לשבת ויום טוב, או מערב כמו ליום אחד או אינו מערב כל עיקר. דספיקא להו לרבנן שבת ויום טוב אי כיומא אריכא דמו אי לא, ועבדי הכא לחומרא דאין יכול לערב לשתי רוחות דלמא חדא קדושה היא, והכא לחומרא דאמרי לקמן נאכל בראשון אין עירוב לשני, דלמא שתי קדושות הן ולא כיומא אריכא דמו:
+<b>מוליכו.</b> השליח ערב יום טוב שלפני שבת ומחשיך עליו עד שיקנה העירוב:
+<b>ונוטל ובא לו.</b> שמא יאבד ושוב אין לו עירוב לשני, כדקתני נאכל עירובו בראשון עירוב לראשון ואין עירוב לשני:
+<b>ובשני.</b> חוזר ומוליכו בשני. דקיימא לן המערב בפת בראשון ורוצה לערב בפת בשני צריך שיערב באותו עירוב עצמו שקרא עליו שם מאתמול, ועתה שותק. אבל לא בפת אחרת דבעי למיקרא עליה השתא שם עירוב והוי מכין מיום טוב לשבת:
+<b>נמצא משתכר בהליכתו.</b> כלומר קונה לו הליכה ליום מחר:
+<b>ומשתכר בעירובו.</b> שאוכלו. ויו״ט אחר השבת דלא אפשר בהכי, מוליכו בראשון ואינו אוכלו וחוזר והולך שם בשני לראות אם קיים העירוב מחשיך עליו, ואם רוצה יאכלנו אחרי כן:
+<b>מודים אתם לי שהן שתי קדושות.</b> דאמריתו נאכל עירוב בראשון אין עירוב לשני, ואי חדא קדושה נינהו הוה ליה כחד יומא אריכתא ויקנה בין השמשות של ראשון לשניהם, וכיון דשתי קדושות נינהו יכול לערב נמי לשתי רוחות, ורבנן אזלי הכא לחומרא והכא לחומרא כדאמרן, משום דמספקא להו. והלכה כרבי אליעזר דשבת ויום טוב שתי קדושות הן:
+
+Mishnah 7
+
+<b>שמא תתעבר.</b> שמא יעשו ב״ד הגדול אלול מעובר ויהיו ב׳ ימים טובים, יום ל׳ של אלול ויום ל״א, והוא צריך לילך בראשון לצד אחד ובשני לצד אחר מערב שני עירובין ומניחן בערב יו״ט זה לכאן וזה לכאן ואומר וכו׳:
+<b>ולא הודו לו חכמים.</b> דקסברי קדושה אחת הן. והלכה כחכמים בשני ימים טובים של ראש השנה. דלאו משום ספיקא בלבד אתקן שמא קדשו ב״ד את יום שלשים או יום ל״א ואחד מהם חול, אלא משום דשמא באו עדים מן המנחה ולמעלה, שנוהגין אותו היום קודש ולמחר קודש ותרוייהו קדושה אחת. אבל בשאר ימים טובים של גליות דלא אתקון אלא מספיקא דלא ידעינן מתי קדשו בית דין הגדול את החדש, מודים חכמים לרבי יהודה דשתי קדושות הן. וחכמים האמורים כאן הוא רבי יוסי:
+
+Mishnah 8
+
+<b>מתנה אדם על הכלכלה.</b> סל שיש בו פירות טבלים, מתנה עליו ביום טוב ראשון של ראש השנה ואומר, אם היום חול תהא זו תרומה על אלו, ואם היום קודש אין בדברי כלום. שאין מגביהין תרומה ביום טוב. ולמחר הוא אומר אם אתמול קודש והיום חול תהא זו שאמרתי אתמול תרומה על אלו, ואם היום קודש ואתמול חול כבר היא תרומה. ואוכל כלכלה המתוקנת ומשייר התרומה:
+<b>ולא הודו לו חכמים.</b> הוא ר׳ יוסי כדאמרן, דסבר קדושה אחת הן ואין מגביהים בהם תרומה. ודוקא בשני ימים טובים של ראש השנה כדפרישית לעיל:
+<b>וכן ביצה שנולדה בראשון.</b> של ראש השנה:
+<b>תאכל בשני.</b> דאם הראשון קודש השני חול וביצה שנולדה ביו״ט מותרת בחול דאין הכנה לחול. ואם הראשון חול והשני קדש נמצא שחול מכין ליו״ט ושפיר דמי:
+<b>ולא הודו לו חכמים.</b> בשני י״ט של ר״ה בלבד דקדושה אחת הן. אבל בשני ימים טובים של גליות מודים לו:
+
+Mishnah 9
+
+<b>והחליצנו.</b> זרזנו והחליצנו כח, כמו נחלץ חושים (במדבר ל״ב:י״ז) פירוש אחר הצילנו ומלטנו, כמו חלצני ה׳ מאדם רע (תהילים ק״מ:ב׳):
+<b>אם היום אם מחר.</b> אם היום הוא החליצנו היום, ואם מחר הוא החליצנו מחר:
+<b>ולא הודו לו חכמים.</b> לא להזכיר של ראש חודש בראש השנה ולא להתנות אם היום ואם מחר, אלא אומר והחליצנו סתמא בשני הימים ואינו מזכיר של ראש חודש כל עיקר. והלכה כחכמים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>מי שהוציאוהו עובדי כוכבים.</b> לאנסו חוץ לתחום:
+<b>או רוח רעה.</b> שנכנס בו שד ונטרפה דעתו ויצא חוץ לתחום, וחזר ונשתפה והרי הוא חוץ לתחום:
+<b>החזירוהו לתוך התחום כאילו לא יצא.</b> והרי כל העיר לו כארבע אמות כאשר בתחלה וחוצה לה אלפים אמה לכל רוח, ודוקא כשהוציאוהו והחזירוהו בע״כ. אבל יצא לדעתו אע״פ שהחזירוהו בע״כ, או הוציאוהו בע״כ וחזר לדעתו אין לו אלא ד׳ אמות:
+<b>הוליכוהו לעיר אחרת.</b> והרי היא מוקפת מחיצות, או שנתנוהו בדיר או בסהר שהן מוקפין והקיפן גדול:
+<b>מהלך את כולה.</b> דהואיל ומוקפת מחיצות הרי היא כד׳ אמות:
+<b>ר׳ יהושע ור׳ עקיבא אומרים אין לו אלא ארבע אמות.</b> דכיון דלא שבת באויר מחיצות מבעוד יום לא מהני ליה מחיצות. ורבותי פירשו משום דגזרי דיר וסהר אטו בקעה שאין לה מחיצות. ובבקעה כולי עלמא מודו דאין לו אלא ארבע אמות:
+<b>מפרנדסין.</b> שם מקום:
+<b>והפליגה.</b> כשהיא מתרחקת משפת הים ונכנסת באמצעו קרי הפלגה, לשון פלגי מים (תהלים א):
+<b>הלכו את כולה.</b> היו מהלכין בכל הספינה. ואע״פ שהספינה הלכה בשבת ויצאו חוץ לתחום, הוי כמי שיצא חוץ לתחום וניתן בדיר או בסהר, שהספינה מוקפת מחיצות:
+<b>שרצו להחמיר על עצמן.</b> דלדידהו נמי דגזרי דיר וסהר אטו בקעה, בספינה כל זמן שהיא מהלכת היה מותר להלך את כולה. ועוד שהרי שבתו באויר מחיצות מבעוד יום, אלא שרצו להחמיר. והלכה כר׳ גמליאל וכר״א בן עזריה:
+
+Mishnah 2
+
+<b>לנמל.</b> מקום שהספינות חונות כשיוצאות מן הים אל שפתו:
+<b>מה אנו לירד.</b> מן הספינה לתוך העיר, כלום באנו מחוץ לתחום משחשיכה. והאי נמל לאו מוקף מחיצות הוה, דאי הוה מוקף מחיצות, הא קאמר רבן גמליאל לעיל בנתנוהו בדיר או בסהר דמהלך את כולה:
+<b>שכבר הייתי מסתכל.</b> בשפופרת של קנה חלול שהיתה מתוקנת למדת צפיית אלפים אמה:
+
+Mishnah 3
+
+<b>מי שיצא ברשות.</b> כגון לעדות החדש או להציל מן העובדי כוכבים או מן הנהר:
+<b>כבר נעשה מעשה.</b> ואינך צריך לילך:
+<b>יש לו אלפים אמה לכל רוח.</b> ממקום שנאמר לו:
+<b>כאילו לא יצא.</b> הכי קאמר, אם היו אותן אלפים אמה הנתונות לו לכל רוח ממקום שנאמר לו נכנסות לתוך אלפים של תחום ביתו, כאלו לא יצא מתחומו דמי, והולך עד ביתו והרי הוא כבתחילה:
+<b>שכל היוצאין להציל חוזרין למקומן.</b> הכי קאמר, שכן מצינו קולא אחרת בכל היוצאין להציל מן העובדי כוכבים ומן המפולת, שמפני שיצאו ברשות התירו להם לחזור בכלי זיינן למקומם ולא הצריכום להניח כלי זיינן, הכי נמי הקילו [לזה שיצא] ברשות להיות כאילו לא יצא:
+
+Mishnah 4
+
+<b>מי שישב בדרך.</b> לנוח ולא היה יודע שהיה בתחום העיר וחשכה לו שם, וכשעמד ראה שהוא סמוך לעיר ובתחומה:
+<b>לא יכנס.</b> לעיר להיות כאנשי העיר, אלא ממקום שחשכה לו ימדוד אלפים אמה ועד מקום שיכלו ילך בעיר ותו לא:
+<b>ר״י אומר יכנס.</b> וילך כל העיר וחוצה לה אלפים אמה כבני העיר. והלכה כר׳ יהודה:
+<b>בלא מתכוין.</b> שלא ידע כשחשיכה לו שהוא בתחום העיר, ולא נתכוין להיות שביתתו בעיר אלא במקומו:
+
+Mishnah 5
+
+<b>יש לו אלפים אמה לכל רוח.</b> דסבר ר׳ יוחנן בן נורי חפצי הפקר שאין להם דעת בעלים, קונים שביתה במקומן ויש להם אלפים אמה לכל רוח, והישן שאין לו דעת בשעה שקונה שביתה דינו כחפצי הפקר ויש לו אלפים אמה לכל רוח. ורבנן סברי חפצי הפקר אין קונין שביתה במקומן, אלא הזוכה בהן מוליכן למקום שהוא יכול לילך, הכא נמי הישן אינו קונה שביתה ואין לו אלא ארבע אמות בלבד. והלכה כר״י בן נורי שהישן קונה שביתה במקומו ויש לו אלפים אמה לכל רוח. אבל בנכסי הפקר הלכה כחכמים שהן כרגלי כל אדם ואין קונין שביתה במקומן, אלא הזוכה בהן מוליכן למקום שהוא יכול לילך:
+<b>וחכמים אומרים אין לו אלא ד׳ אמות.</b> הואיל ובשעה שקדש היום היה ישן לא קנה שביתה, ואין לו אלא ארבע אמות שזכתה לו תורה דכתיב (שמות ט״ז:כ״ט) שבו איש תחתיו וקומתו של אדם בינוני ג׳ אמות ואמה אחת לפשוט ידיו ורגליו:
+<b>ר׳ אליעזר אומר והוא באמצען.</b> חכמים סברי יהבינן ליה ארבע אמות לכל רוח, ור׳ אליעזר סבר כי יהבינן ליה ארבע אמות היינו ב׳ אמות לכל צדיו:
+<b>לאיזה רוח שירצה.</b> יטול ארבע אמות, ואחר שבירר צד אחד אין יכול לחזור ולברור צד אחר:
+
+Mishnah 6
+
+<b>היו שנים.</b> עומדים רחוק זה מזה שש אמות דמובלעין ב׳ אמות של כל אחד לתוך של חבירו, מביאין ואוכלין בתוך שתי אמות. ובלבד שלא יפשוט זה ידו לתוך שתים החיצונות שאין לו בהם כלום ויוציא לשם פתו או חפציו:
+<b>והאמצעי מובלע ביניהם.</b> שתי אמותיו בתוך של זה ושתי אמותיו בתוך של זה. הוא מותר עם כל אחד, פונה לכאן ומשתמש עם זה ופונה לכאן ומשתמש עם זה:
+<b>לג׳ חצרות.</b> והם זו אצל זו:
+<b>פתוחות לרשות הרבים.</b> דכל אחת רשות לעצמה ואין להם דריסת הרגל זו על זו, דהשתא אינן אוסרות זו על זו:
+<b>עירבו שתיהן עם האמצעית היא מותרת עמהן וכו׳</b> ורבנן אפליגו עליה דר״ש בהא ואמרי כולן אסורות זו בזו. והשתא קאמר להו ר״ש והלא זה הדבר שהיו ג׳ והאמצעי מובלע בינתיים ואתם מודים שהוא מותר עמהן והם מותרים עמו דומה לג׳ חצרות, ואמאי קמפלגיתו עלי בג׳ חצירות, ואמרי ליה רבנן התם בשלש חצירות מתוך שמרובים הם שתים החיצונות האסורות זו בזו יבואו להוציא מזו לזו, והאמצעית לא יהבה אדעתה ולא מדכרא להו, דאמרי שמא אחד מדיורי האמצעית שמותר בזו ובזו הוא שמוציא. אבל הכא בג׳ אנשים אי אתי חד משני החיצונים לאפוקי לתוך ב׳ אמות של החיצון האחר, האמצעי יהיב אדעתיה ומדכר ליה. והלכה כר״ש בשלש חצירות שב׳ החיצונות בלבד אסורות זו עם זו:
+
+Mishnah 7
+
+<b>והיה מכיר אילן או גדר.</b> שיכול להגיע שם קודם שתחשך, אלא שהוא עיף ורוצה לנוח במקומו:
+<b>לא אמר כלום.</b> הואיל ולא פירש איזה ד״א בחר לו מתחתיו של אילן, לאו שביתה היא ואין לו אלא ד״א במקום שהוא שם, שהרי לא קנה שביתה במקומו כיון שעקר דעתו מלשבות כאן, ותחת האילן נמי לא קנה שביתה. והני מילי כשיש תחתיו של אילן ח׳ אמות או יותר, דאיכא למימר דהאי גיסא בחר או דהאי גיסא בחר ולא הוי סיום, אבל ז׳ אמות על כרחך מקצת ביתו ניכר באמה אמצעית דא״א שלא בררה, דאי באמצע האילן בירר לו ד״א הרי היא מהן, ואי מהאי גיסא או מהאי גיסא הרי היא מהן, הלכך קנה שם [שביתה]:
+<b>אמר שביתתי בעיקרו.</b> הואיל וסיים מקומו, אותה שביתה קונה לו אלפים לצד רגליו ואלפים לצד ביתו:
+
+Mishnah 8
+
+<b>ואם אינו מכיר.</b> אילן או גדר:
+<b>או שאינו בקי בהלכה.</b> ואינו יודע שיועיל לו כשיאמר שביתתי במקום פלוני. ואמר שביתתי במקומו. זכה לו מקומו:
+<b>עגולות.</b> דבערי מקלט דמינייהו ילפינן אלפים אמה של תחום שבת כתיב (במדבר ל״ה:ה׳) [זה יהיה להם מגרשי הערים]. לזה אתה נותן פאות, דהיינו זויות ואי אתה נותן פאות לשובתי שבת. ורבנן דבעו מרובעות דרשי זה לרבויי, כזה יהיו כל שובתי שבת. והלכה כחכמים:
+<b>כטבלא מרובעת.</b> כתב הרמב״ם לפי שא״א לעשות מרובע מצומצם בכיון, תנא כטבלא מרובעת, כלומר כדרך שבני אדם רגילים לרבע, אע״פ שאינו מרובע בצמצום:
+<b>נשכר את הזויות.</b> ארבע הפיאות שבאלכסונו של מרובע העודפות על העגול שבתוכו:
+
+Mishnah 9
+
+<b>זהו שאמרו.</b> כגון זה שהוא בדרך ואין עמו פת, דהשתא עני הוא, לו התירו חכמים לערב ברגליו. דסבירא ליה לרבי מאיר עיקר עירוב בפת, וקולא היא דאקילו גבי עני או מי שבא בדרך ואין עמו פת לערב ברגליו. ור׳ יהודה סבר עיקר עירוב ברגל, וקולא היא דאקילו לעשיר שאינו יכול לילך ברגליו לשלוח עירובו ע״י שליח. והלכה כר״י. ובין ר״מ ובין ר׳ יהודה שוים הם שהאומר שביתתי במקום פלוני אינו קונה שביתה באותו מקום שאמר, אא״כ הוא עני או בא בדרך שאין עמו פת, אבל עשיר צריך שישלח פת במקום שביתתו. והאומר שביתתי במקום פלוני אינו קונה שם שביתה אא״כ יש שהות ביום שהיה יכול לרוץ ולהגיע שם קודם שתחשך, ואם אין כל כך שהות ביום בשעה שאומר שביתתי במקום פלוני לא קנה שם שביתה:
+
+Mishnah 10
+
+<b>מי שיצא.</b> מעירו, ששלחוהו אנשי עירו להוליך להם עירוב כדי שיוכלו לילך מחר לעיר שמערבין לה, שהיא סמוכה להם שני תחומי שבת ויכולין לילך מזו לזו ע״י עירוב:
+<b>והחזירו חבירו.</b> דאמר ליה עת חמה היא עת צנה היא:
+<b>הוא מותר לילך.</b> למחר לאותה עיר אחרת, שכיון שהחזיק בדרך כדי לקנות שביתה לסוף אלפים אמה רחוק מן העיר הוי כעני שאומר שביתתי במקום פלוני וקנה לשם שביתה:
+<b>וכל בני עירו אסורין.</b> שלא החזיקו בדרך ואין להם אלא אלפים אמה לכל רוח מעירם:
+<b>רבי מאיר אומר כו׳</b> ר״מ מספקא ליה, אי עני הוא הואיל ויצא מביתו והחזיק בדרך, או דלמא כיון שהיה יכול לערב בפת ולא עירב לאו עני. הוא הילכך הרי זה חמר גמל, שאין לו אלפים אמה לכל רוח מעירו שמא שביתתו במקום שהיה הולך להוליך שם העירוב בסוף אלפים מעירו, ולסוף האלפים מעירו נמי לא קנה אלפים לצד עיר האחרת שמא לא קנה שביתה אלא בביתו. והלכה כרבי יהודה:
+
+Mishnah 11
+
+<b>אפילו אמה אחת לא יכנס.</b> ואין לו אלא ד׳ אמות מכאן וד׳ אמות מכאן. ואע״פ שמובלעות אלו ארבע אמות בתוך תחום העיר, לא אמרינן כיון דעל על, דסבירא ליה הבלעת תחומים לאו מלתא היא:
+<b>שתים יכנס.</b> ר׳ אליעזר לטעמיה, דאמר והוא באמצען שבסוף האלפים יש לו ארבע אמות שתים מצד זה בתוך התחום ושתים מצד זה לסוף התחום, הילכך אם הוא עומד באמה השניה יכנס דהבלעת תחומין מלתא היא. ואין הלכה כר״א:
+<b>מי שהחשיך.</b> שהיה בא מן הדרך וחשכה לו חוץ לתחום:
+<b>לא יכנס.</b> דבמקומו לא קנה שביתה שהרי גילה דעתו שאינו רוצה לקנות שביתה במקומו, ובעיר לא קנה שביתה שיש בינו ובין העיר יותר מאלפים אמה, הילכך אין לו אלא ארבע אמות כדין מי שיצא מחוץ לתחום:
+<b>עד ט״ו אמה.</b> לאו דוקא דהוא הדין פחות או יותר מעט. ואית דמפרשי ט״ו דוקא, ולא ידעתי לישבו יפה:
+<b>המשוחות.</b> מודדי התחומים לעיירות ועושין סימן לסוף התחום. אין ממצין את המדות לעשות הסימן בסוף אלפים ממש אלא כונסין אותן לתוך אלפים:
+<b>מפני הטועין.</b> שאין מכירין הסימן ופעמים שיוצאים להלן ממנו וחוזרין ולאו אדעתייהו, ומשום הכי רגילין תמיד לכנוס בתוך אלפים, ונמצא שאלו ט״ו אמות בתוך התחום הן, וכיון שהיה זה אנוס שרינן ליה ליכנס, ולא מחמירין ליה כי היכי דמחמירינן למי שיצא חוץ לתחום, דהתם הוה ליה ליזהר ולתת בדעתו שלא יצא. ואין הלכה כר״ש:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כיצד מעברין.</b> לשון אשה מעוברת שכריסה בולט. והכי קאמר כיצד יש לה עבור לעיר. אם בית נכנס בית יוצא וכו׳. כשבא לציין סימן תחום העיר ובא למדוד אלפים חוצה לה, אם לא היתה חומתה חלקה אלא בתים סמוכין ומחוברים, ויש בית נכנס לתוך העיר יותר מחברו ונראית כניסתו פגומה, ויש בית בולט ויוצא לחוץ יותר מחברו:
+<b>או פגום נכנס פגום יוצא.</b> שיש מגדלים בולטים בחומה, פעמים בולטים לפנים פעמים לחוץ:
+<b>או שהיו שם.</b> לאחת הקרנות של עיר:
+<b>גדודיות גבוהות.</b> שברי חומה של חרבות בתים, וישנן תוך שבעים אמה ושירים לעיר:
+<b>או נפשות.</b> בנין שעושין על הקבר. והוא שיהא בהן בית דירה:
+<b>מוציאין את המדה כנגדן.</b> אם הבליטות הללו אצל קרן מזרחית צפונית רואים כאילו יש עוד בליטה אחרת כנגדה בקרן מזרחית דרומית וחוט מתוח מזו לזו ומודד מן החוט ולחוץ, כדי שיהא התחום שוה לשתי הקרנות ולא יהיה כאן ארוך וכאן קצר:
+<b>ועושין אותן</b>  התחומין. מרובעים, שיהא אלפים לצדדים כבאמצע. ולא עגולים, שיהא להן אלפים באמצע, ובצדדים הם מתמעטים כדרך דבר עגול:
+
+Mishnah 2
+
+<b>נותנים קרפף לעיר.</b> כל הבא למדוד תחומין מניח לעיר אויר של שבעים אמה ושירים שהן שבעים אמה ושני שלישי אמה ומשם מתחיל למדוד אלפים אמה, שנאמר (במדבר ל״ה:ד׳) מקיר העיר וחוצה אלף אמה סביב, אמרה תורה תן חוצה ואחר כך מדוד, כלומר תן לה קרפף של שבעים אמה ושירים ואח״כ מדוד משם והלאה:
+<b>לא אמרו קרפף אלא בין שתי עיירות.</b> שתי עיירות הסמוכות זו לזו נותנין שבעים אמה ושירים לכל אחת כדי לחברן ע״י קרפיפות הללו להיות כעיר אחת, והבא ללכת מאחת מהן [דרך] חברתה מודדים לו אלפים אמה מחוץ לחברתה, מפני ששתיהן כעיר אחת על ידי קרפיפות הללו שמחברין ביניהן. והלכה כחכמים, שאין נותנין קרפף לעיר אחת אלא בין שתי עיירות בלבד:
+
+Mishnah 3
+
+<b>וכן שלשה כפרים משולשים.</b> לא משולשים ממש, אלא שלישי עומד מרחוק כנגד בין החיצונים, וכל שאילו מכניס אמצעי לביניהן ואין בין זה לזה אלא קמ״א אמה ושליש, שהן ע׳ אמה ושני שלישים לזו וע׳ אמה ושני שלישים לזו, וכן לצד העיר החיצונה האחרת אין בין האמצעית לבינה אלא מאה וארבעים ואחד אמה ושליש, הרי שלשתן נחשבות כאחת, והיוצא מאחת מהן לילך דרך חברותיה מונה מחומת חברתה החיצונה. וכמה יהא בין האמצעית לחיצונית, אלפים אמה, דהואיל ויכולה לבא אמצעית לחיצונה וחיצונה לאמצעית בלא עירוב אמרינן רואין כאילו אמצעית נתונה ביניהן. אבל אם רחוקה יותר מאלפים לא אמרינן רואין:
+
+Mishnah 4
+
+<b>אין מודדין.</b> אלפים אמה של תחום שבת אלא בחבל של פשתן ארוך חמשים אמה:
+<b>לא פחות.</b> שכשהחבל קצר נמתח הרבה ומאריך (האמה) [צ״ל המדה]:
+<b>ולא יותר.</b> שכשהוא ארוך הרבה כובדו מכפילו באמצעיתו ומתקצר:
+<b>אלא כנגד לבו.</b> קבעו לו חכמים מקום לשום ראש החבל כל אחד נגד לבו, שאם יתן זה כנגד צוארו וזה כנגד רגליו החבל מתקצר והתחומין מתמעטין:
+<b>לגדר.</b> חומת אבנים שנפלה ונעשית גל גבוה ומשופע:
+<b>מבליעו.</b> אם אינו רחב חמישים אמה משפתו אל שפתו מלמעלה, אע״פ שיש במדרונו הלוך יותר מאלף, אין אומרים תעלה מדת מדרונו למדת התחום, אלא זה יעמוד על שפתו מכאן וזה יעמוד על שפתו מכאן ויבליעו מדרונו בחבל אחד:
+<b>וחוזר למדתו.</b> מדקתני חוזר למדתו, משמע שאם היה רחבו כנגד העיר יותר מחמשים ואינו יכול להבליעו שם בחבל, ובאחד מראשיו שלא כנגד העיר יכול להבליעו, הולך ומבליעו שם, ומודד והולך שם משפתו והלאה עד כנגד המקום שכלה בו רוחב הגיא כנגד העיר וחוזר למדתו כנגד העיר ומשלים את מדת תחומיו:
+<b>הגיע להר מבליעו.</b> והוא שלא יהיה הר זקוף הרבה אלא משופע, שבהלוך חמש אמות ממנו לא יגבה אלא י׳ טפחים, אבל אם הוא זקוף עד שבפחות מהלוך חמש אמות זקוף עשרה טפחים, אינו מבליעו, אלא אומדו בלבד והולך:
+<b>והוא שלא יצא חוץ לתחום.</b> כשהולך המודד להבליע ההר או הגיא, לא יצא חוץ לתחום למקום שראשי הגיא קצרים שיכול להבליעם שם כדי שיחזור אח״כ למדתו כנגד העיר, גזירה מפני שהרואה אותו מודד והולך שם יאמר שמדת תחומים של צדי העיר באה עד כאן:
+<b>בזו אמר רבי דוסתאי.</b> בזו למעוטי עיר מקלט ועגלה ערופה הקרובה אל החלל שאין מקדרין בהן:
+<b>מקדרין.</b> נוקבין, רואין כאילו נוקבין אותן ומודדים דרך הנקב למעט מדת מדרונו, כדאמרינן בגמ׳ שמודדין אותו בחבל של ד׳ אמות והתחתון מניח את החבל כנגד לבו והעליון כנגד רגליו, וכן מודדין אותו כולו ד׳ אמות ד׳ אמות ומתמעט מדרון של כל ד׳ אמות חצי קומת אדם. והלכה כרבי דוסתאי:
+
+Mishnah 5
+
+<b>אין מודדין אלא מן המומחה.</b> אדם הבקי במדידה. וגאון פירש מומחה לשון ומחה על [כתף] ים כנרת (במדבר לד) כלומר שמתכוונים למדוד התחומין לכתחלה מן המקום השוה והישר כדי שלא יהא צריך לקדר:
+<b>ריבה למקום אחד ומיעט למקום אחר.</b> שנמצאו סימני תחום זו ארוכין ובולטין מכנגד סימני תחום קרן שכנגדה:
+<b>שומעין למקום שריבה.</b> ומוציאין מדת הקצרה, כנגדה מפני שלא מתח מתחלה החבל כל צרכו. ותניא בתוספתא שהוא צריך למתחו בכל כחו:
+<b>ריבה לאחד ומיעט לאחר.</b> הכי קאמר, ריבה אחד ומיעט אחר, שמדדו שני בני אדם מומחים זה ריבה וזה מיעט:
+
+Mishnah 6
+
+<b>עיר של יחיד.</b> כגון שאדם אחד קנה כולה והוא משכיר כל בתיה לבני אדם הדרים בה. ואח״כ נעשית של רבים:
+<b>מערבין את כולה.</b> כדרך שהיו מערבין כשהיתה של יחיד שלא היתה צריכה שיור:
+<b>אין מערבין את כולה.</b> שאסור לערב עיר של רבים אם אין משייר בה בתים ידועים בלא עירוב, דההוא שיור הוי היכר דטעמא משום עירוב הוא ולא תשתכח תורת רשות הרבים. וזו הואיל והיתה של רבים והיתה צריכה שיור אע״ג דהשתא הויא של יחיד נדונית כבתחלה:
+<b>אלא אם כן עשה חוצה לה.</b> שיור שלא עירבו עם שאר העיר. ורבותא קמ״ל שאפילו שיור של חוצה לה מועיל לשאר העיר:
+<b>כעיר חדשה שביהודה.</b> עיר היתה ביהודה ושמה חדשה ולא היו בה אלא נ׳ דיורים והיא העיר היותר קטנה שבכל ארץ יהודה והיא היתה שיור לעיר גדולה הסמוכה לה, והוא שיעור השיור שצריך לשייר בעיר שלא יערבו עם האחרים משום הכירא:
+<b>רבי שמעון אומר שלש חצירות כו׳</b> ופסק ההלכה אפילו בית אחד בחצר אחד הוי שיור. ועיר שאין לה אלא פתח אחד בלבד אפילו היתה של רבים א״צ שיור:
+
+Mishnah 7
+
+<b>מי שהיה במזרח.</b> בשדה, וקדש עליו שם היום והוא רחוק מעירובו יותר מאלפים והרי אין עירובו עירוב כיון שאינו יכול לילך וליטלו, הויא ליה שביתתו בביתו שהרי בתחום ביתו הוא עומד ומסתמא בביתו ניחא ליה שתהא שביתתו כשאין עירובו עירוב:
+<b>אסור לביתו.</b> למנות מביתו אלפים לכל רוח:
+<b>בעיבורה של עיר.</b> באחד מן הבתים העומדים בתוך ע׳ אמה ושיריים:
+<b>לא עשה ולא כלום.</b> שהרי בלא עירוב נמי יש לו מן העיר אלפים לכל רוח, וכל העיר עם עיבורה נחשבים לו כארבע אמות:
+<b>נתנו חוץ לתחום.</b> חוץ לעיבורה של עיר, והכי מפרש לה בגמרא:
+<b>מה שנשכר.</b> לרוח זה מפסיד לרוח שכנגדה. שהרי מונה מן העירוב אלפים לכל רוח ואם נתנו בסוף אלף למזרח נמצא שכלות אלפים של מזרח בסוף שלשה אלפים לעיר ונשתכר אלף ואלפים של מערב כלות בסוף אלף של מערב העיר והפסיד אלף. וקמ״ל דאין העיר עולה בחשבון האלפים של מערב אלא כולה כד׳ אמות. והני מילי כשאין כלות האלפים שמן העירוב לצד העיר אלא בסוף העיר או חוצה לה, אבל אם כלות באמצע העיר או באיזה מקום בתוכה אינו יכול לילך בתוך העיר אלא עד מקום שכלות האלפים אמה של עירוב ותו לא, כדתנן בסמוך:
+
+Mishnah 8
+
+<b>אנשי עיר גדולה.</b> שהיתה להן עיר קטנה בתוך אלפים ויוצאים מעירן ומונין והולכים דרך הקטנה הסמוכה, מהלכין את כל העיר הקטנה הסמוכה להן כארבע אמות ומשלימים מדתן חוצה לה:
+<b>ואין אנשי עיר קטנה מהלכין את הגדולה.</b> כולה כד׳ אמות, לפי שמדת תחומין כלה באמצע עיר גדולה לפיכך אין עיר גדולה נחשבת להם כד׳ אמות ואין הולכים בה אלא עד סוף תחומן:
+<b>כיצד מי שהיה מעיר גדולה.</b> מתניתין חסורי מחסרא והכי קתני, אנשי עיר גדולה מהלכין את כל עיר קטנה ואין אנשי עיר קטנה מהלכין את כל עיר גדולה, במה דברים אמורים במודד אלפים אמה, אבל הנותן עירובו בתוך העיר, בין נתנו אנשי עיר גדולה עירובן בקטנה בין נתנו אנשי עיר קטנה עירובן בגדולה, מהלכין כל העיר שהעירוב מונח בה כד׳ אמות, כיצד מי שהיה מעיר גדולה ונתן את עירובו בעיר קטנה כו׳:
+<b>ור׳ עקיבא.</b> חולק על תנא קמא וסבר שאין העירוב עושה העיר שהוא מונח בה כד׳ אמות, ואין מונים אלפים אלא ממקום העירוב. ואין הלכה כרבי עקיבא:
+
+Mishnah 9
+
+<b>אימתי בזמן שאין בה דיורים.</b> שנפרצו מחיצותיה ואינה ראויה לדיורין, שאם ראויה לדיורין אע״פ שאין בה עכשיו דיורין אינה נחשבת כולה אלא כד׳ אמות לדברי חכמים. וכן עיר שאין יושב בה ויש לה חומה סביב שנתן בה עירובו נחשבת כד׳ אמות, ואפילו היא גדולה כאנטוכיא:
+<b>נמצא קל תוכה מעל גבה.</b> דאילו גבה של מערה אם נתן שם עירובו אין לו אלא אלפים אמה ממקום עירובו, דגבה אינו ראוי לדיורין ותוכה מהלך את כולה וחוצה לה אלפים אמה:
+<b>ולמודד שאמרו.</b> אע״פ שחולקים חכמים על רבי עקיבא בנותן עירובו בעיר לומר שכל העיר לו כד׳ אמות, מודים הן שהבא ממקום שביתתו וכלתה מדתו של אלפים אמה אפילו במערה שיש בה דיורין שאינו נכנס להלן ממדתו כלום:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>הדר.</b> מי שאינו מודה בעירוב. כותי:
+<b>הרי זה אוסר עליו.</b> לטלטל מביתו לחצר, עד שישכור ממנו רשות שיש לו בחצר:
+<b>לעולם אינו אוסר עד שיהיו שני ישראלים.</b> בין לתנא קמא בין לרבי אליעזר בן יעקב דירת עובד כוכבים לאו שמה דירה ובדין הוא שלא תאסור, אלא דגזור רבנן כדי שלא ידור ישראל עם העובד כוכבים שלא ילמד ממעשיו. תנא קמא סבר אע״ג דעכו״ם חשיד אשפיכת דמים ואסור לישראל להתיחד עמו, זמנין דמקרי ודייר ישראל עם העובד כוכבים, ואמור רבנן אין עירוב מועיל במקום עכו״ם ואין בטול רשות מועיל במקום עכו״ם עד שישכיר, והעכו״ם לא ישכיר דחייש לכשפים ומתוך כך לא יבא ישראל לדור עם העכו״ם ולא ילמוד ממעשיו. ור״א בן יעקב סבר כיון דעכו״ם חשוד אשפיכת דמים, תרי, דשכיחי דדיירי גזרו בהו רבנן, חד, דלא שכיח דדייר, שאסור להתיחד עם העכו״ם לא גזרו ביה רבנן. והלכה כרבי אליעזר בן יעקב. ושוכרים מן העובד כוכבים אפילו בפחות משוה פרוטה ואפילו בשבת. ואף על פי שאין העכו״ם מבטל רשותו עד שישכור ממנו, ישראל יכול לבטל רשות ואפילו בשבת, והוא שיאמר לחברו כשלא עירבו רשותי מבוטלת לך, ויהיה הוא אסור לטלטל בחצר וחברו מותר, ואם ירצו אחר שהשלים חברו לטלטל מה שצריך לו יכול חברו לחזור ולבטל לו רשותו ויהיה הוא מותר וחברו אסור:
+
+Mishnah 2
+
+<b>מעשה בצדוקי.</b> מתני׳ חסורי מחסרא והכי קתני, צדוקי הרי הוא כעכו״ם, רבן גמליאל אומר אינו כעכו״ם, ומעשה בצדוקי אחד כו׳ ואמר לנו אבא מהרו ועשו צרכיכם עד שלא יוציא ויאסר עליכם. שמע מינה דכישראל הוא ויכול לבטל רשות, ומפני שהמבטל רשותו וחזר והוציא בין בשוגג בין במזיד אוסר כדלקמן, משום הכי קאמר רבן גמליאל מהרו ועשו צרכיכם עד שלא יוציא הוא כליו לחצר ויחזור ויזכה ברשותו שבטל ויאסר עליכם, אבל אי כעכו״ם הוא ואין העכו״ם יכול לבטל עד שישכור, היכי הוי מצי למיסר עלייהו מאחר דאגיר להו ושקיל דמי:
+<b>ורבי יהודה אומר.</b> לא כך אמר רבן גמליאל, דלעולם צדוקי הרי הוא כעכו״ם סבירא ליה לרבן גמליאל, ואותה מעשה אינה ראיה, דהכי קאמר להו רבן גמליאל מהרו ועשו צרכיכם בערב שבת קודם שתחשך, ולא עד שלא יוציא כליו כדאמרת, אלא עד שלא יצא היום ויאסר עליכם. ופסק ההלכה, שכל ישראל שמחלל שבת בפרהסיא הרי הוא כעובד כוכבים ואין מערבין עמו ואינו מבטל רשות, אלא שוכרים ממנו כדרך ששוכרים מן העכו״ם. והמשמר שבת בפרהסיא אף על פי שפעמים מחלל אותו בצנעא ואינו מודה בתורת עירוב, כגון הצדוקים בזמן הזה שמשמרים שבת ואינם מודים בתורת עירוב, ה״ז אין מערבין עמו, אבל יכול לבטל רשות וא״צ לשכור ממנו, והוא שלא יהיה עובד עכו״ם:
+
+Mishnah 3
+
+<b>ביתו אסור להכניס ולהוציא.</b> מביתו לחצר, בין הוא בין אנשי החצר. וכגון שבטל להם רשות חצירו כלומר החלק שיש לו עמהם בחצר, ולא בטל להם ביתו, דסבר האי תנא מה שבטל בטל ומה שלא בטל לא בטל, הלכך הוה ליה בית רשותא דידיה וחצר רשותא דידהו:
+<b>ושלהם.</b> בתים שלהן, מותרין להוציא מהן לחצר בין הוא בין הם, דהא בתים שלהם וחצר רשות אחת היא. והוא אע״ג דלא עירב הוי כאורח גבייהו, שאורח מטלטל ברשות אכסניא שלו:
+<b>נתנו לו.</b> הם רשות חצירן, הוא מותר להוציא מביתו לחצר שהכל כרשותו, והן אסורים אפילו לטלטל מביתו לחצר. ולא הוי אורחים גביה, דחד לגבי רבים הוי אורח, רבים לגבי יחיד לא הוו אורחים:
+<b>היו שנים.</b> שלא עירבו, ושאר בני חצר בטלו להם רשותם, שניהם אוסרים זה על זה, מפני שהחצר היא של שניהם והבתים מיוחדים כל בית לבעליו, ואין מוציא מרשות המיוחדת לו לרשות שלו ושל חברו. ואע״ג דהדר חד מנייהו ובטיל ליה לחבריה, אינו מועיל, הואיל ובשעה שבטלו בני החצר רשותם לאלו השנים שלא עירבו היו אוסרים זה על זה, אשתכח דבטול קמאי לא מהני, וכי הדר מבטל לא מצי לאקנויי רשותא דידהו דהא לא קנייה. הלכך בני חצר שקצתן עירבו וקצתן לא עירבו אותן שלא עירבו מבטלין רשותן לאותן שעירבו, ואין אותן שעירבו מבטלין רשותן לאותן שלא עירבו דאסרי אהדדי כדאמרן. והמבטל רשותו לבני חצר צריך שיפרש שמבטל לכל אחד ואחד:
+
+Mishnah 4
+
+<b>ב״ש אומרים מבעוד יום.</b> דסברי ביטול רשות מקנה רשותא הוא, ומקנה רשות בשבת אסור:
+<b>וב״ה אומרים אף משתחשך.</b> סברי ביטול לאו אקנויי רשותא הוא אלא אסתלוקי מרשותא, ואסתלוקי מרשותא בשבת שפיר דמי. ובברייתא פירשו דבכל דוכתא אמרינן כיון שנאסר למקצת שבת נאסר לכולה חוץ ממבטל רשות:
+<b>מי שנתן רשותו והוציא.</b> שחזר ונשתמש ברשות שבטל:
+<b>אחד שוגג ואחד מזיד.</b> דקניס שוגג אטו מזיד. ואין הלכה כר״מ:
+
+Mishnah 5
+
+<b>שהוא שותף עם שכניו.</b> שבמבוי, לשם שותפות בעלמא ולא לשם עירוב:
+<b>א״צ לערב.</b> והוא שיהיו כולן שותפין בכלי אחד. ודוקא שתופי מבואות הוו ביין כדתנן בכל מערבין ומשתתפין, אבל עירובי חצירות אין מערבין אלא בפת, דעירוב משום דירה הוא ודירה של אדם אין לבו נמשך אלא בפת. ואם שתף שתופי מבואות בפת כ״ש דחשיב טפי וסומכין על אותו שתוף של פת במקום עירוב וא״צ לערב עירובי חצירות, אבל אם נשתתפו ביין או בשאר דברים צריכים לערב עירובי חצירות ואין סומכין על השתוף, כדי שלא תשתכח תורת עירוב מן התינוקות:
+<b>ר״ש אומר כו׳</b> ואין הלכה כר״ש:
+
+Mishnah 6
+
+<b>בטרקלין.</b> בית גדול ורחב מושב מלכים וחלקוהו לחמשה וכולן יש להן פתח מן הטרקלין לחצר וצריכים לערב עם שאר בני החצר:
+<b>בית שמאי אומרים.</b> רשותיהן חלוקים וצריך שכל חבורה וחבורה תתן פת לעירוב החצר:
+<b>ובית הלל אומרים.</b> אין מחיצה זו חלוק רשות. ובזמן שחלקו הטרקלין למחיצות גדולות המגיעות לתקרה כולי עלמא לא פליגי דהוי חלוק רשות, משום דהוי כשרוים בחדרים ובעליות. כי פליגי דחלקו במחיצות נמוכות שאינן מגיעות לתקרה, ב״ש סברי מחיצה כזו הויא חלוק רשות, וב״ה סברי לא הויא חלוק רשות:
+
+Mishnah 7
+
+<b>האחין השותפין.</b> הכי קאמר האחין שאוכלין על שלחן אביהם והשותפים האוכלים על שלחן אחד. ואוכלין על שלחן אביהם לאו דוקא, אלא נוטלין מזונותיהן מבית אביהן ואוכלין אותם כל אחד בביתו. וכן השותפין עושים מלאכה אצל בעל הבית אחד בשותפות ונוטלין מזונותיהם מבעל הבית ומוליכין לאכול בבתיהם:
+<b>וישנים בבתיהם.</b> והם ואביהם [ואחרים] דרים בחצר אחד:
+<b>צריכין עירוב לכל אחד ואחד.</b> אם רוצים לערב עם אנשי חצרן:
+<b>מבטל את רשותו.</b> צריך לבטל את רשותו:
+<b>אימתי בזמן שמוליכין את עירובן.</b> לתתו לאחד מבתי שאר בני החצר, דהואיל והוזקקו לעירוב ושאר דיורין אסרי אינהו נמי אסרי וצריכין כולן ליתן פת בעירוב הואיל וחלוקין דיוריהן בלינה וגם אין אוכלין על שלחן אביהן ממש אלא כל אחד נוטל פרנסתו ואוכל בביתו:
+<b>אבל אם היה עירוב.</b> כל החצר בא לבית אביהן, שלא הוזקקו לעירוב, שבית שמניחין בו העירוב א״צ ליתן פת:
+<b>או שאין עמהן דיורין.</b> אחרים, שאין דיורין מזקיקים אותם לעירוב א״צ לערב דכיחידים דמו:
+
+Mishnah 8
+
+<b>פתוחות זו לזו ופתוחות למבוי.</b> בגמרא מוכח דלא תנינן במתניתין פתוחות זו לזו, משום דקיי״ל שאין מבוי ניתר בלחי או קורה עד שיהיו בתים וחצרות פתוחים לתוכו כלומר שני בתים פתוחים לכל חצר ושתי חצרות פתוחות למבוי והנך כיון דכולן פתוחות זו לזו ומעורבות יחד דרך פתחיהן חדא חשיב להו, ולא תנינן אלא חמש חצרות פתוחות למבוי:
+<b>עירבו החצרות.</b> כל אחת לעצמה:
+<b>מותרים בחצרות.</b> מותרין כל בני חצר לעצמן:
+<b>ואסורין במבוי.</b> דאין סומכין על עירוב במקום שתוף:
+<b>ואם נשתתפו.</b> נמי במבוי לאחר שעירבו בחצרות, מותרין כאן וכאן:
+<b>ושכח אחד מבני חצר ולא עירב.</b> בחצרו להתיר חצרו, אבל בשתוף היה לו חלק:
+<b>מותרין כאן וכאן.</b> דטעמא מאי אין סומכין על שתוף במקום עירוב כדי שלא תשתכח תורת עירוב מן התינוקות, והכא דרוב בני חצר עירבו אלא ששכח אחד מהם ולא עירב לא תשתכח תורת עירוב:
+<b>שהמבוי לחצרות כחצר לבתים.</b> כשם שאסור להוציא מבתים לחצר בלא עירוב כך אסור להוציא מן החצר למבוי בלא שתוף. ולא תימא לא דמו, דבית וחצר זו רה״י וזו רה״ר, אבל חצר ומבוי שניהן רשויות של רבים הן:
+
+Mishnah 9
+
+<b>זו לפנים מזו.</b> פנימית פתוחה לחיצונה וחיצונה לרה״ר ודריסת רגליה של פנימית על חיצונה לצאת לרה״ר:
+<b>עירבה פנימית.</b> בעצמה לטלטל בחצרה:
+<b>שתיהן אסורות.</b> דהויא פנימית בעצמה רגל האסורה במקומה שהרי לא עירבה לעצמה, ואוסרת בדריסת רגליה על החיצונה:
+<b>זו מותרת לעצמה וכו׳</b> דרגל המותרת במקומה אינה אוסרת:
+<b>ר״ע אוסר.</b> דקא סבר אף רגל המותרת אוסרת כשלא עירבה שם:
+<b>וחכמים אומרים כו׳</b> דקסברי אפילו רגל האסורה במקומה כגון כשלא עירבה הפנימית לעצמה אינה אוסרת על החיצונה. והלכה כתנא קמא:
+
+Mishnah 10
+
+<b>שכח אחד מן הפנימית כו׳</b> דהויא פנימית רגל האסורה ואוסרת:
+<b>נתנו עירובן במקום אחד.</b> שעירבו שתיהן זו עם זו ונתנו העירוב בחיצונה. וקרי לה מקום אחד לפי ששתי החצירות משתמשות בה כאחד. ושכח אפילו אחד מן החיצונה ולא עירב, שתיהן אסורות, דפנימית נמי אסורה לטלטל בחצרה שהרי אינה יכולה להסתלק מן החיצונה ולהשתמש באנפי נפשה דהא ליתא לעירובה גבה, דאותו עירוב המתירה בחצר הוליכוהו לחיצונה. אבל נתנו העירוב בפנימית, חיצונה מתסרא בשכחה דפנימית ופנימית לא מתסרא בשכחה דחיצונה, דהא אחדא לדשא ומשתמשא:
+<b>ואם היו של יחידים.</b> שאין בפנימית אלא אחד ובחיצונה אחד, אינם צריכים לערב זה עם זה משום דריסת הרגל, דכיון דיחיד הוא בפנימית הויא רגל המותרת ואינה אוסרת. וסתם מתניתין כתנא קמא דלעיל דסבר רגל המותרת אינה אוסרת:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>חלון בתוך עשרה.</b> שיהא קצת ממנו ואפילו משהו בתוך עשרה סמוך לקרקע:
+<b>מערבין שנים.</b> שני עירובין, אלו לעצמן ואלו לעצמן ואסורים זו עם זו:
+<b>ואם רצו מערבין אחד.</b> עירוב אחד, שיתנו אלו עירובן באחרת ויערבו עמהן ויהיו אחד:
+<b>פחות מד׳</b> לאו פתח הוא ואין ראוי לעבור מזו לזו. ולמעלה מעשרה נמי לא ניחא תשמישתיה הילכך אין מערבין אחד. ודוקא בחצר שאינו מקורה אבל בבית המקורה אפילו למעלה מעשרה מערבין אחד. שדרך לשום ספסלים ותיבות סביבות הבית וניחא תשמישתיה:
+
+Mishnah 2
+
+<b>כותל שבין שתי חצרות.</b> האי דנקט רחב ד׳ לאו משום דצריך רוחב ד׳ למיהוי סתימה, דמחיצה ברוחב כל דהו הויא סתימה. אלא משום דבעי למיתני סיפא היו [בראשו] פירות אלו עולין מכאן ואוכלין ובלבד שלא יורידו למטה, דחשיב רשות באנפי נפשה, ולהאי דינא צריך שיהיה רוחב ד׳, דפחות מד׳ הוי מקום פטור ומותרין אלו ואלו להוריד למטה:
+<b>ובלבד שלא יורידו למטה.</b> לדיורין בבתים, אבל בחצר שרי:
+<b>יותר מכאן.</b> הוי פירצה, והויא כולה כחצר אחת, ואם עירבה כל אחת לעצמה הוי כאילו חולקין את עירובן ואוסרין אלו על אלו:
+
+Mishnah 3
+
+<b>חריץ.</b> ארוך הוא ומפסיק על פני כל החצר כולה:
+<b>ורחב ד׳</b> דפחות מכאן נוח לפסעו משפתו לשפתו:
+<b>ואפילו מלא תבן וקש.</b> לאו סתימה היא, דלא מבטל ליה להתם דסופו ליטלו:
+
+Mishnah 4
+
+<b>נתן עליו נסר.</b> משפתו לשפתו כעין גשר, הוי כמו פתח:
+<b>שתי גזוזטראות.</b> כמין תקרה בולטת מרה״י על רה״ר, ונתן נסר רחב ד׳ מזו לזו, הוי נמי פתח:
+<b>פחות מכאן.</b> שאין הנסר רחב ד׳, אדם ירא לעבור עליו ולא ניחא תשמישתיה:
+
+Mishnah 5
+
+<b>מתבן.</b> גדיש של תבן, ומפסיק על פני כל רוחב החצרות:
+<b>אלו מאכילין.</b> מניחין בהמתן לאכול מן התבן, ולא חיישינן דלמא ממעיט התבן מי׳ והו״ל חדא רשותא ואסרי אהדדי ומטלטלי בחצר ולא מסקי אדעתייהו, להא לא חיישינן דהא אפילו אמעיט אי לא הוי המיעוט על פני עשר אמות ויותר לא אסרי, דהא עשר אמות פתחא הוי ואין בהמה ממעטת כ״כ באכילתה [בשבת אחד]:
+<b>נתמעט התבן מי׳ טפחים.</b> על פני כל אורך החצר או במשך י׳ אמות [ועוד]:
+<b>מערבין אחד.</b> אם נתמעט בחול לפני השבת:
+
+Mishnah 6
+
+<b>מניח את החבית.</b> משלו אם ירצה ואז צריך לזכות, דאילו משלהם אין צריך לזכות:
+<b>ומזכה להם ע״י בנו ובתו.</b> אומר להם קבלו חבית זו וזכו בה לשם כל בני המבוי. והזוכה מגביה העירוב בידו טפח מן הקרקע, דכל היכא דמנחא ברשותיה לא הויא זכיה, ואומר זכיתי להם:
+<b>שידן כידו.</b> ולאו זכיה היא:
+
+Mishnah 7
+
+<b>נתמעט האוכל.</b> משעורו המפורש לקמן במתניתין:
+<b>מוסיף ומזכה.</b> אם בא להוסיף משלו אפילו ממין אחר שאינו ממין השתוף הראשון, מוסיף ומזכה ואינו צריך להודיען, כיון שנשאר קצת מן המין הראשון אינו נראה כמערב בתחלה. אבל אם נותן ממין השתוף הראשון אפילו כלה לגמרי מביא מאותו המין ומזכה ואינו צריך להודיען:
+<b>נתוספו עליהם דיורים מוסיף ומזכה וצריך להודיע.</b> ודוקא בזמן שיש לחצר ב׳ פתחים לב׳ מבואות, שכשעושה עירוב עם אנשי מבוי זה אסור להשתמש במבוי אחר, לפיכך צריך להודיע, דלמא לא ניחא להו לקנות ברוח זו ולהניח יד ברוח שכנגדה. אבל אם אין לו פתח אלא למבוי זה שנשתתפו בו תחלה אינו צריך להודיע, דזכין לאדם שלא בפניו ואין חבין לאדם אלא בפניו:
+
+Mishnah 8
+
+<b>מרובין.</b> י״ח בני אדם ולמעלה:
+<b>מועטין.</b> פחות מי״ח:
+<b>מזון שתי סעודות.</b> הן י״ח גרוגרות:
+<b>להוצאת שבת.</b> שיעור של הוצאת שבת. כי המוציא אוכלים בשבת אינו חייב בפחות מכגרוגרת:
+
+Mishnah 9
+
+<b>בשירי העירוב.</b> שנתמעט משיעורו:
+<b>ולא אמרו לערב בחצרות.</b> אחר שנשתתפו במבוי, אלא שלא תשתכח תורת עירובי חצירות מתינוקות שאינן יודעין שנשתתפו במבוי, הלכך מקילינן ביה. ואע״ג דטעמא דמערבין עירובי חצרות לאחר שנשתתפו במבוי הוי כדי שלא תשתכח תורת עירוב מן התינוקות, מ״מ אין הלכה כר״י בשירי עירוב, דלא מקילינן ביה כולי האי:
+
+Mishnah 10
+
+<b>בכל מערבין.</b> עירובי תחומין, דאילו עירובי חצרות אין מערבין אלא בפת. ומיהו בכל מערבין דאמר ר׳ אליעזר הכא לאתויי עירובי חצירות שמערבין בפת פרוסה וא״צ ככר שלימה, ופליג עליה ר״י ואמר דוקא ככר שלם הוא עירוב. והלכה כר״י:
+<b>אין מערבין בה.</b> וטעמא משום איבה שבאים בני החצר לידי מחלוקת לומר אני נותן שלימה והוא נותן פרוסה:
+<b>ככר באיסר והוא שלם מערבין בו.</b> נותנין אותו בעירוב עם שאר ככרות של בני חצר, ובלבד שיהיה בין כולם כגרוגרת לכל אחד ואחד. ורמב״ם פירש דככר שלם כאיסר מערבין בו לבדו לכל בני החצר ואין צריך שיעור:
+
+Mishnah 11
+
+<b>נותן אדם מעה לחנוני.</b> המוכר יין, ודר עמו במבוי:
+<b>או לנחתום.</b> המוכר ככרות ודר עמו בחצר שיזכה לו בעירוב עם חבריו. אם יבואו בני מבוי לקנות ממך יין לשתוף, או בני חצר לקנות ככר לעירוב, שיהיה לי חלק בו:
+<b>לא זכו לו מעותיו.</b> שאין מעות קונות עד שימשוך. ואפילו עירב זה החנוני לכל האחרים וזכה גם לזה, אינו עירוב, שהרי לא נתכוין לזכות לו במתנת חנם כשאר המזכין בעירוב אלא שיקנה במעה, והרי אינה קונה לו דמעות אינן קונות ונמצא מערב לו במעותיו:
+<b>ומודים בשאר כל אדם.</b> בעל הבית שאמר לו חבירו הילך מעה זו וזכה לי בעירוב והלך וזיכה לו, שקנה עירוב, דהואיל ואין בעל הבית רגיל למכור ככרות לא נתכוין זה אלא לעשותו שליח ונעשה כאומר לו ערב לי:
+<b>שאין מערבין לאדם.</b> כשמערבין לו משלו אלא מדעתו. הלכך גבי חנוני כי אמר לו זכה לי לא נתכוין אלא לקנות ממנו ולא סמך עליו שיעשה שלוחו ומעות אינן קונות ולא סמכיה דעתיה נמצא מערב לו שלא מדעתו:
+<b>עירובי תחומין.</b> חוב הוא שמפסיד לצד האחר ושמא אין נוח לו. והלכה כר׳ יהודה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כיצד.</b> לכל מי שילך לבית האבל וכו׳. דמילי דמצוה נינהו, וקיי״ל אין מערבין עירובי תחומין אלא לדבר מצוה:
+<b>וכל מי שקבל עליו.</b> לסמוך על עירוב זה מותר:
+<b>ומשחשיכה אסור.</b> והני מילי כשלא הודיעוהו מבעוד יום, אבל הודיעוהו מבעוד יום אפילו לא קיבל עליו לסמוך על עירוב זה בודאי אלא משחשיכה, מותר:
+
+Mishnah 2
+
+<b>מזון שתי סעודות לכל אחד.</b> מתוך שקונה שביתתו שם צריך להניח שם מזון שצריך לו לשבת:
+<b>אלו ואלו מתכוונים להקל.</b> רבי מאיר סבר בשבת אכיל אינש טפי משום דבסים תבשיליה. ור׳ יהודה סבר כיון דבשבת אכיל שלש סעודות אינו מרבה לאכול בכל סעודה, וב׳ סעודות של חול הוי טפי מב׳ סעודות של שבת:
+<b>ככר בפונדיון.</b> ככר הלקוח בפונדיון כשמוכרין ד׳ סאין חטין לסלע. וד׳ סאין הן כ״ד קבין, והסלע כ״ד מעין, נמצא קב לכל מעה, והמעה שני פונדיונין, הרי ככר הנמכר בשוק בפונדיון הוא חצי קב, והחנוני לוקח החצי לשכר האפיה והטחינה, נמצא ככר הלקוח מן החנוני בפונדיון הוא רובע קב שהם ו׳ ביצים, שהקב כ״ד ביצים, והם שיעור ב׳ סעודות של עירוב לדברי רבי יוחנן בן ברוקא. והלכה כמותו:
+<b>רבי שמעון.</b> ממעט בשיעור ואומר שדי לערב בשתי ידות של ככר של ג׳ ככרות לקב. וככר שלם של ח׳ ביצים הוא שלישית הקב. ושתי ידותיה שהם ה׳ ביצים ויותר הוו ב׳ סעודות:
+<b>חציה לבית המנוגע.</b> סתם מתניתין היא, והכי קאמר, חצי ככר שלם ששיערו בו בין למר ובין למר, הוא שיעור לשהיית בית המנוגע, שהנכנס לבית שיש בו נגע צרעת אע״פ שהוא טמא מיד אינו טעון כבוס בגדים עד שישהה כדי אכילה, וחצי ככר זו הוי כדי אכילה. ולרבי יוחנן בן ברוקה דאמר ככר שלם הוי רובע קב שהם ששה ביצים, נמצא חציה ג׳ ביצים והוא פרס דבכולי תלמודא. ולר׳ שמעון דאמר ככר שלם הוא של שלישית הקב שהם ח׳ ביצים, הוי חציה ד׳ ביצים והוא פרס דבכולי תלמודא אליבא דר׳ שמעון. ואע״ג דר״ש סבר דבככר שלם יש ג׳ סעודות דהא שתי ידותיה קאמר ר״ש דהוי שתי סעודות, הני מילי בעירוב דנתכוונו בו להקל וא״צ שתי סעודות שלימות, אבל בכל שאר דוכתי סבירא ליה לר׳ שמעון דאין סעודה פחותה מחצי ככר של שלישית הקב, ובעינן שישהה כדי אכילת חצי ככר זו שהם ד׳ ביצים:
+<b>חצי חציה לפסול את הגויה.</b> דהאוכל אוכלים טמאים כחצי פרס נפסל גופו מדרבנן מלאכול בתרומה. וחצי פרס הוי ביצה ומחצה לר״י בן ברוקה, וב׳ ביצים לר״ש:
+
+Mishnah 3
+
+<b>מרפסת.</b> מקום גבוה בחצר הבית והרבה פתחי עליות פתוחין לה וכולם יוצאין בסולם א׳ לחצר וממנו לרשות הרבים ואעפ״כ אין אוסרין הואיל ומרפסת גבוהה י׳, ובלבד שיערבו בני מרפסת לעצמן במרפסת דהויא רגל המותרת במקומה ואינה אוסרת:
+<b>ששכחו ולא עירבו.</b> אלו עם אלו. אבל עירבו אלו לעצמן ואלו לעצמן:
+<b>כל שגבוה י׳</b> אם יש בחצר תל או עמוד גבוה י׳ סמוך למרפסת ואין מרפסת גבוה מן העמוד עשרה, דניחא תשמישתיה דעמוד לבני המרפסת, רשות מרפסת שולטת בו ומשתמשין הן בו ולא בני החצר:
+<b>פחות מכאן לחצר.</b> אף לחצר קאמר, ששתי הרשויות שולטין בו המרפסת והחצר ואם לא עירבו זה עם זה שניהם אסורים בו:
+<b>חולית הבור.</b> שפת הבור של מעלה, אם גבוה עשרה מן החצר רשות מרפסת שולטת בו. והוא שיהיה הבור מלא עד שפתו העליונה מדברים שאסור לטלטלם בשבת דהשתא אי אפשר שתחסר מגובהה דומיא דסלע שאינו חסר והרי הוא שוה לקרקעית המרפסת, אבל אם אין הבור מלא או אפילו מלא מדברים שאפשר ליקח מהם בשבת ולחסרו, כיון דכי חסרא אסירא, כי לא חסרא נמי אסירא ואם לא עירבו המרפסת והחצר זה עם זה שניהם אסורים בו:
+<b>אפי׳ גבוהה עשרה טפחים לחצר.</b> אף לחצר כמו למרפסת, ושניהם אסורים בו אם לא עירבו זה עם זה:
+
+Mishnah 4
+
+<b>הנותן עירובו.</b> עירובי חצרות:
+<b>בבית שער.</b> מקום סמוך לשער החצר ורגילין להושיב שם שומר שלא יכנסו בני רשות הרבים לחצר:
+<b>והדר שם.</b> בבית שער שבחצר אינו אוסר על בעל החצר ואינו צריך ליתן את הפת דלאו דירה היא:
+<b>והדר שם אוסר עליו.</b> אם השאיל בעל הבית בית התבן שלו לדור שם, אוסר עליו, הואיל ופתוח לחצר:
+<b>אם יש שם תפיסת יד של בעל הבית.</b> שיש לבעל הבית מקום בדירתו של זה, שנותן שם כליו להצניען, אינו אוסר עליו. ודוקא כשאין שם דיורין אחרים, אבל אם יש שם דיורין אחרים אוסר עליהן, דיקא נמי דקתני אינו אוסר עליו, עליו אינו אוסר אבל על דיורים אחרים אוסר ואע״פ שבעל הבית עירב עמהן. ואם הכלים הללו שנותן שם בעל הבית הם דברים הנטלים בשבת אין זו תפיסת יד ואוסר עליו, דאי בעי שקיל להו ושדי להו אבראי. והלכה כר״י:
+
+Mishnah 5
+
+<b>הרי זה אוסר.</b> דדירה בלא בעלים שמה דירה:
+<b>אינו אוסר.</b> דלאו שמה דירה:
+<b>ר׳ יוסי.</b> נמי ס״ל דלאו שמה דירה, מיהו נכרי אוסר שמא יבא בשבת. והלכה כרבי יוסי:
+<b>אצל בתו.</b> דוקא בתו, דעביד אינש דדייר עם חתנו, אבל בנו אין אדם מסיח דעתו מביתו לדור אצל בנו, שמא תתקוטט כלתו עמו ויצא. והלכה כר״ש:
+
+Mishnah 6
+
+<b>בור שבין שתי חצרות.</b> חציו בזה וחציו בזה, אין ממלאין ממנו, שזה ממלא מרשות חברו ואסור אם לא עירבו החצרות זו עם זו:
+<b>בין מלמעלה.</b> שהיו ט׳ טפחים של מחיצה למעלה מן המים וטפח אחד משוקע במים:
+<b>בין מלמטה.</b> שהיה תשעה טפחים משוקעים בתוך המים וטפח אחד נראה למעלה:
+<b>בין מתוך אגנו.</b> אע״פ שאין המחיצה נוגעת במים, כלל דקולא היא שהקלו חכמים במים דאמרינן גוד אחית מחיצתה, ובלבד שתהא בתוך אוגן הבור שתיראה כהפסקה:
+<b>מן הכותל שביניהם.</b> שמפסקת בין החצרות ומפסקת על פני הבור ואף על פי שאינה נכנסת תוך אגנו. ואין הלכה כר״י:
+
+Mishnah 7
+
+<b>אמת המים.</b> אפילו ברשות היחיד כרמלית היא:
+<b>עשו לה מחיצה.</b> בתוך אוגנה על פני רחבה שהוא ניכר שבשביל המים נעשית:
+<b>באמה של אבל.</b> שם העיר, והיתה עוברת בתוך החצרות וממלאין ממנה בחצרות דמהניא לה מחיצות כותל החצר התלויות עליה. ור״י לטעמיה דפליג נמי אבור, ואין הלכה כמותו:
+<b>שלא היה בה שיעור.</b> כרמלית, שלא היה עמוק עשרה או לא היה רחב ד׳, שאין המים נעשין רשות לעצמן להחשב כרמלית אא״כ עמוק עשרה ורחב ד׳. עשו לה בכניסה ולא ביציאה לא מהני מידי דהא מחוברת למים שחוץ לחצר ביציאתו ונעשית הכל כרמלית [עשו לה ביציאה ולא בכניסה נמי לא מהני דהא מחוברת למים שלמעלה חוץ לחצר זו. אבל עשו לה בכניסה וביציאה מהני, שנראה] כאילו מתחילין בחצר זו:
+
+Mishnah 8
+
+<b>גזוזטרא.</b> כעין דף או מקום מקורה היוצא מרשות היחיד ובולט על גבי המים:
+<b>אא״כ עשו מחיצה.</b> כל סביבות הגזוזטרא או סביב נקב ד׳ על ד׳ החקוק באמצעיתה, דאמרינן גוד אחית מחיצתא:
+<b>בין מלמעלה.</b> למעלה מן נקב הגזוזטרא:
+<b>בין מלמטה.</b> מחוברת לגזוזטרא מתחתיה. ורמב״ם פירש מלמטה על המים כנגד נקב הגזוזטרא, דאמרינן גוד אסיק כאילו הגיע המחיצה לנקב שבגזוזטרא שממלאין ממנו:
+<b>זו למעלה מזו.</b> ונקב שממלאין ממנו בעליונה מכוון כנגד נקב התחתונה:
+<b>עשו לעליונה.</b> שנשתתפו בני התחתונה עם בני העליונה לעשות מחיצה בעליונה ולא עשו בתחתונה:
+<b>שתיהן אסורות עד שיערבו.</b> שכיון שבני התחתונה שותפין במחיצה זו של עליונה אוסרין עליהם. ואם עשו לתחתונה ולא עשו לעליונה אע״פ שאין לעליונה שותפות במחיצה של תחתונה שתיהן אסורות. העליונה אסורה שהרי אין לה מחיצה, והתחתונה הואיל ויש דרך לעליונה עליה שגם היא ממלאת מים משם אוסרת עליה עד שיערבו עמה. והני מילי כששתי הגזוזטראות מופלגות זו מזו שיש גבוה י׳ טפחים או יותר בין זו לזו, אבל אם שתיהן בתוך י׳ אפילו עשו שתיהן מחיצה לעולם אוסרות זו על זו עד שיערבו:
+
+Mishnah 9
+
+<b>אין שופכין לתוכה מים בשבת.</b> דבד׳ אמות, המים שאדם עשוי להשתמש בהן בכל יום נבלעים שם במקומם ואין יוצאין לרה״ר, פחות מד״א, אין נבלעים במקומם ויוצאין לרה״ר:
+<b>עוקה.</b> גומא:
+<b>מחזקת סאתים.</b> מפני שהאדם עשוי להסתפק סאתים מים בכל יום:
+<b>מן הנקב ולמטה.</b> שיהיה החלל של העוקה מחזיק סאתים קודם שיגיעו המים אל הנקב שעל שפתה שבו מקלחין לרה״ר:
+<b>בין מבפנים בין מבחוץ.</b> בין שעשה העוקה בחצר בין שעשאה ברשות הרבים:
+<b>צריך לקמור.</b> לעשות עליה כמין כפה מכוסה מלמעלה כדי שתהא חלוקה מרשות הרבים:
+
+Mishnah 10
+
+<b>ביב.</b> חריץ העשוי כדי שיקלחו המים [ששופכין] בחצר לרה״ר. והוא קמור במשך ד׳ אמות לרה״ר, דבד׳ אמות יש שיעור לבלוע בהן סאתים מים שאדם מסתפק בכל יום:
+<b>שופכין לתוכו.</b> דתיימי מיא ואין יוצאין לרשות הרבים:
+<b>לא ישפוך על פי הביב.</b> דכיון דבגויה שפיך מקלחי להדיא ונפקי לרשות הרבים והרואה אומר ששפכן סמוך ליציאתו לרשות הרבים. והלכה כחכמים:
+<b>מצטרפין לד׳ אמות.</b> אם יש בחצר עם האכסדרה ד׳ אמות על ד׳ אמות מצטרפין, ומותר לשפוך לתוכה מים ואין צריך עוקה:
+
+Mishnah 11
+
+<b>דיוטות.</b> עליות זו כנגד זו וחצר פחותה מד׳ אמות לפניהן ששופכין בה מימיהן:
+<b>מקצתן.</b> בני הדיוטא האחת עשו עוקה בחצר ובני האחרת לא עשו:
+<b>ואת שלא עשו עוקה אסורין.</b> כל זמן שלא עירבו. דאי שריית להו להני על ידי עוקה דהנך, אתו לאפוקי מאני עם השופכים מן הבתים ולהורידן לחצר בהדיא עד שפת העוקה ברגליהם. וקא מטלטל בחצר דלא עירבו בה:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>כל גגות העיר רשות אחד.</b> ואע״פ שדיורים חלוקים למטה לשני בני אדם מ״מ הגגות שאין תשמישן תדיר אין בהן חלוקת רשות וכלים ששבתו בגג זה מותר להוציאן לזה:
+<b>ובלבד שלא יהא גג גבוה מחבירו י׳</b> דאם חלוק מהן בגובה י׳ אסור לטלטל ממנו לגגין, גזרה משום תל גבוה עשרה ורחב ארבע ברשות הרבים דלא ליתי לכתף עליו:
+<b>כל אחד רשות לעצמו.</b> ואם לא עירבו דיורים שלמטה אסור לטלטל מזה לזה:
+<b>ר׳ שמעון.</b> מיקל מכולן וקאמר, גגות וחצרות וקרפיפות שאינן יותר מבית סאתים הואיל וכולן אין תשמישן מיוחד ותדיר רשות אחת הן ומטלטלין מזה לזה בלא עירוב ואפילו היו הגגות גבוהות יותר מעשרה או נמוכות יותר מעשרה, דלית ליה לר״ש עירובי חצירות אלא משום כלי הבית:
+<b>לכלים ששבתו בתוכן.</b> כלים ששבתו באחת מהן, מוציאים אותן מזה לזה:
+<b>אבל לא לכלים ששבתו בתוך הבית.</b> והביאן לחצר ע״י שעירבו בני החצר, אסור להוציאן מחצר זו לחצר אחרת אם לא עירבו שתי החצרות יחד. והלכה כר״ש:
+
+Mishnah 2
+
+<b>הגדול מותר.</b> להוציא לו כלי בית שלמטה, ואין בני הקטן אוסרין עליו. דלגבי גדול הך פרצה פתחא היא ושרי באותן גפופים העודפים מעט מכאן ומעט מכאן, כמעקה שסביב הגגות וחשיבא סתימה. וכגון שאין הפרצה יותר מעשר. אבל קטן אסור להוציא לו כלי הבית דבני גדול אסרי עליה שהרי נפרץ לו במלואו:
+<b>הגדולה מותרת.</b> בשביל הגפופין שנשארו לה מכאן ומכאן הוי הך פרצה כפתח:
+<b>והקטנה אסורה.</b> שהרי נפרצה במלואה. ודוקא כשנפרצה קודם השבת אבל אם נפרצה בשבת אפילו הקטנה מותרת, שכיון שהותרה למקצת שבת קודם שנפרצה הותרה לכולה שבת:
+<b>חצר שנפרצה לרה״ר.</b> שנפל הכותל הפונה לרה״ר במלואו או ביותר מעשר:
+<b>חייב.</b> דכרה״ר היא:
+<b>פטור.</b> אבל אסור, דלאו רה״ר היא אלא כרמלית. והל׳ כחכמים:
+
+Mishnah 3
+
+<b>משתי רוחותיה.</b> מרוח אחת שתופסת שתי רוחותיה, כגון שנפרצה בקרן זוית, אפילו אין בפרצה י׳ אמות הכא בקרן זוית לא חשיב כפתח, דפתחא בקרן זוית לא עבדי אינשי. ופרצה ביותר מי׳ אפי׳ מרוח אחת אוסרת:
+<b>וכן בית שנפרץ מב׳ רוחותיו.</b> שנפרץ בקרן זוית ונפל קצת מכותל זה וקצת מכותל זה ואין התקרה פרושה ומתוחה על מקום הפרצה, אבל אם התקרה פרושה על מקום הפרצה אין הפרצה אוסרת בבית דאמרינן פי תקרה יורד וסותם:
+<b>מותרין לאותה שבת.</b> הואיל והותר מקצתו:
+<b>לעתיד לבא.</b> לשבת הבאה:
+<b>ר׳ יוסי אומר אם מותרין כו׳</b> כלומר כשם שאסורין לעתיד לבא כך אסורין לאותה שבת. והלכה כר׳ יוסי, ולא אמרינן הותרה מקצת שבת הותרה כולה אלא לענין עירוב, שדבר שהותר ע״י עירוב למקצת שבת, ונולד באותה שבת דבר שהיה ראוי שעל ידו יתבטל העירוב, אין העירוב בטל, שכיון שהותרה מקצת שבת הותרה כולה, אבל מקום שהיו בו מחיצות קודם השבת ונפרצו מחיצותיו בשבת לא אמרינן ביה הואיל והותרה מקצת שבת הותרה כולה:
+
+Mishnah 4
+
+<b>על גבי שני בתים.</b> והם בב׳ צדי רה״ר מטלטלין תחת העליה, דפי תקרה מכאן ומכאן יורד וסותם:
+<b>וכן גשרים המפולשים.</b> ויש להם מחיצות מלמטה בשני הצדדים:
+<b>מערבין למבוי המפולש.</b> הואיל ואיכא ב׳ מחיצות, דקסבר מבוי שיש לו שתי מחיצות מדאורייתא הוי רה״י. ואין הלכה כר׳ יהודה:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>המוצא תפילין.</b> בשדה ממקום שאינן משתמרים:
+<b>זוג זוג.</b> אחד בראש ואחד בזרוע כדרך שלובש בחול, והיינו זוג, וחוזר תמיד ומכניס זוג זוג עד שיכניס את כולן. קסבר שבת זמן תפילין הוא אלא שחכמים גזרו עליהן גזירה שמא תפסק רצועה ויביאם בידו, ואם ילבש יותר מזוג איכא בל תוסיף ואתי איסור בל תוסיף ומשוי להו עליה כמשאוי, ורבן גמליאל סבר שבת לאו זמן תפילין הוא, והיינו טעמא דשרו ליה רבנן בהצלה משום דתכשיט הוא, הילכך מכניסן שני זוגות שני זוגות, דב׳ זוגות הוי תכשיט לפי ששנינו מקום יש בראש להניח בו שני תפילין, וכל כמה דהוי תכשיט שרי. ומשום בל תוסיף ליכא הכא, דאין כאן מצות תפילין כלל אלא כשאר מלבוש דעלמא, ואין הלכה כרבן גמליאל:
+<b>בישנות.</b> שניכר הקשר, דודאי תפילין הן ויש בהן קדושה ואסור להניחן במקום בזיון. אבל בחדשות אין מחללין שבת עליהן להכניסן, דלמא קמיע בעלמא נינהו, ואין קדושה אלא בעשויין כהלכתן לשמן:
+<b>צבותים.</b> קשורים כל זוג זוג לעצמו:
+<b>כרוכים.</b> הרבה ביחד:
+<b>מחשיך עליהן.</b> יושב ומשמרם שם עד שתחשך, ומשחשיכה מכניסן כולם ביחד. וכגון שהם מרובים, שאם יביאם זוג זוג לא תכלה הבאתן קודם הלילה, שאם הם בענין שתכלה הכנסתן לבית קודם הלילה מכניסן זוג זוג כדאמרן:
+<b>ובסכנה.</b> שגזרו שמד שלא להניח תפילין. ומתניתין חסורי מחסרא והכי קתני, בד״א בסכנה של שמד, אבל אם מתיירא לשהות שם מפני הלסטים, מוליכן פחות פחות מד׳ אמות:
+
+Mishnah 2
+
+<b>ר״ש אומר נותנן לחבירו.</b> ואינו מוליכן פחות [פחות] מד׳ אמות כשמתיירא מפני לסטים, גזירה שמא יעבירם מתחלת ד׳ לסוף ד׳. והלכה כר״ש:
+<b>וכן בנו.</b> שילדתו אמו בשדה בשבת:
+<b>נותנו לחבירו.</b> והא עדיפא מלטלטלו פחות פחות מד׳ אמות:
+<b>אפילו חוץ לתחום.</b> בחבית של הפקר מיירי דאי יש לה בעלים הא קי״ל הבהמה והכלים כרגלי הבעלים וסבר ר״י נכסי הפקר לא קנו שביתה:
+<b>אמרו לו.</b> רבי יוחנן בן נורי הוא דאמר לה, דשמעינן ליה דאמר נכסי הפקר קונין שביתה במקומן:
+<b>לא תהלך זו יותר מרגלי בעליה.</b> כלומר אם היו לה בעלים ולא עירבו לא היתה מהלכת אלא אלפים אמה, השתא נמי לא תלך אלא אלפים אמה ממקום שביתתה. והלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>הקורא בספר.</b> כל ספרים שלהם היו נגללים כס״ת שלנו:
+<b>האסקופה.</b> כעין אצטבא שלפני פתח הבית, וכרמלית היא:
+<b>גוללו אצלו.</b> הואיל וראשו אחד בידו:
+<b>לעשרה טפחים.</b> התחתונים הסמוכים לקרקע של רה״ר, דאם אין אגדו בידו הוי איסור דאורייתא, וגזרינן אגדו בידו אטו שאין אגדו בידו. ובגמרא פריך והא לא נח, כלומר אע״פ שהגיע לעשרה טפחים התחתונים אין כאן איסורא דאורייתא, אפילו לא היה אגדו בידו שהרי לא נח ברה״ר, ומשני כגון שהיה שם כותל משופע, ונח הספר על בליטת הכותל של עשרה טפחים התחתונים, דהוי כאילו נח ברה״ר, ואם לא היה אגדו בידו הוי חיובא דאורייתא אם היה מביאו אצלו. ומתניתין חסורי מחסרא והכי קתני, הגיע לעשרה טפחים מן הארץ הופכו על הכתב במה דברים אמורים בכותל משופע דנח אבל בכותל שאינו משופע גוללו אצלו, דברי רבי יהודה, שרבי יהודה אומר אפילו אינו מסולק מן הארץ אלא מלא החוט גוללו אצלו דבעינן הנחה ע״ג משהו:
+<b>הופכו על הכתב.</b> האותיות כלפי הכותל, שלא יהא מוטל כל כך בבזיון, ומניחו שם עד שתחשך:
+<b>דבר משום שבות.</b> כגון זה שאגדו בידו וליכא כי אם שבות דרבנן אם בא לגוללו אצלו, שאין חייב מן התורה אלא א״כ יצא הספר כולו מידו ונח ברה״ר ובא לעקרו מרה״ר ולהניחו ברה״י. ואין הלכה כר״ש:
+
+Mishnah 4
+
+<b>זיז.</b> אבן או עץ הבולט מן הכותל על אויר רה״ר גבוה עשרה טפחים מהקרקע של רשות הרבים:
+<b>נותנין עליו.</b> בני עליה, ונוטלים ממנו, שאויר רשות הרבים אינה הולכת אלא עד עשרה. ודוקא כלים הנשברים כגון כוסות וצלוחיות הוא דנותנים עליו. אבל כלים שאינם נשברים לא, דלמא נפלו ברה״ר ואתי לאתויינהו:
+<b>עומד אדם ברה״י.</b> בבית או על הגג, ונוטל חפץ כאן ומניח כאן ברה״ר, ואעפ״י שאין ראשו ורובו עומד ברה״ר במקום החפץ, ולא גזרינן שמא יביאנו אצלו:
+<b>ובלבד שלא יוציאנו.</b> מד׳ אמותיו שהיה מונח בו:
+
+Mishnah 5
+
+<b>וישתין ברה״ר.</b> דמפיק מרה״י לרה״ר. ואם השתין חייב חטאת. ואע״ג דבעינן עקירה מע״ג מקום שיש בו ד׳ על ד׳, השתן וכן הרוק הוו כמונחים במקום שיש בו ד׳ על ד׳:
+<b>משנתלש רוקו.</b> והוא שנתעגל ונתהפך בפיו. ואין הלכה כר״י:
+
+Mishnah 6
+
+<b>וישתה ברה״ר.</b> וה״מ בכלים שהם צריכין לו, דגזרינן דלמא אתי לאתויינהו, אבל בכלים שאין צריכין לו מותר, ואפילו לא הכניס ראשו ורובו ברה״ר:
+<b>וכן בגת.</b> לענין מעשר, שאם הכניס ראשו ורובו בגת שותה בלא מעשר דהוי שתיית עראי, וחוץ לגת אינו רשאי לשתות בלא מעשר דהוי שתיית קבע:
+<b>קולט.</b> תופס, כלומר מקבל מן המים הנזחלים ושותה:
+<b>המזחלה.</b> כמין בנין מדרון עשוי סמוך לכותל שזוחלין בו המים. ולהכי נקראת מזחלה שכל דבר המהלך ורוחש ע״ג הכותל או ע״ג קרקע נקרא זוחל כד״א (דברים לב) זוחלי עפר:
+<b>למטה מעשרה טפחים.</b> גרסינן. והכי קאמר, עומד אדם ברשות הרבים וקולט בכלי למטה מעשרה טפחים מן המים היורדין מן המזחלה. וקולט דוקא, כדמפרש בגמרא, אבל לא יצרף ויחבר פיו או הכלי למזחלה שהיא בפחות משלשה סמוך לגג, ואע״פ שהיא למטה מעשרה מ״מ הואיל ומוטלת לאורך הכותל ובתוך שלשה לגג הוי כגג והוי כמוציא מן הגג שהוא רה״י לרה״ר:
+<b>ומן הצינור מ״מ.</b> כלומר בין קולט בין מצרף, משום דצינור לעולם בולט הוא ויוצא לרה״ר. ובגמרא מוקי לה כשאין בצינור ד׳ על ד׳ שאינו חולק רשות לעצמו:
+
+Mishnah 7
+
+<b>וחולייתו י׳ חלון שעל גביו ממלאין ממנה.</b> כיון דחולייתו שהיא השפה אשר סביבותיה גבוהה עשרה טפחים, וקיי״ל דאין רה״ר למעלה מעשרה טפחים, אלא מקום פטור, לפיכך ממלאין מחלון שעל גבה בשבת, דהוו מוציאין מרה״י לרה״י דרך מקום פטור. ואפילו הבור מופלגת מן הכותל של חלון ד׳ טפחים, ממלאין ממנה, שאין כאן רה״ר מפסקת מן הבור לחלון בשעה שממלאין מים אלא מקום פטור בלבד:
+<b>וכן אשפה ברשות הרבים גבוהה י׳ טפחים.</b> רשות היחיד היא, ולא חיישינן שמא תנטל אשפה ותעמוד על פחות מעשרה ואתי למשרי כדמעיקרא. ודוקא באשפה של רבים שאינה עשויה להפנות, אבל אשפה של יחיד העשויה להפנות אין זורקין לה בשבת, דחיישינן דלמא מפנה לה והויא לה רה״ר:
+
+Mishnah 8
+
+<b>המיסך.</b> שנופו נוטה למטה מכל צדדיו סביב:
+<b>מטלטלין תחתיו.</b> דכיון דאין נופו גבוה מן הארץ שלשה טפחים הוי להו כלבודים לארץ ונמצאו כמחיצות, לפיכך מותר לטלטל תחתיו. ומכל מקום צריך למלאות אותו אויר שבין הנוף לארץ בתבן וקש וכיוצא בו, ולקשור הנופות שלא יזיזם הרוח, דכל מחיצה שאינה יכולה לעמוד ברוח מצויה אינה מחיצה. ואין מטלטלין בו אלא בבית סאתים שהם שבעים אמה ושירים, שכל מחיצה שתשמישה לאויר כלומר לשמור אויר השדות והכרמים ולא לדור בה אין מטלטלין בה אלא בבית סאתים:
+<b>לא ישב עליהן.</b> שאסור להשתמש באילן גזירה שמא יתלוש. ואי לא גביהי שלשה הרי הן כקרקע ומותר לישב עליהן:
+<b>הדלת שבמוקצה.</b> רחבה שאחורי הבתים, והדלת שלה אינה קבועה בציר כשאר דלתות אלא זקופה כנגד הפתח וכשהוא פותח מטיל הדלת על הארץ:
+<b>וחדקים.</b> קוצים שהתקינן כדי לסתום בהם פרצה.
+ <b>וכן מחצלות.</b> של קנים, כל אלו אינם קשורין ואינן קבועין במקומן אלא כשבאין לפתוח מטילין אותן על הארץ, לפיכך אין נועלין בהם, דמיחזי כבנין, אא״כ גבוהים מן הארץ דאז לא מיחזי כבנין ונועלין בהן:
+
+Mishnah 9
+
+<b>לא יעמוד אדם ברשות היחיד.</b> ויטול מפתח המונח ברה״ר ויפתח בו פתח החנות המונח ברה״ר. ואף על פי שאין ממקום המפתח עד הפתח ארבע אמות, גזירה שמא יכניס המפתח אצלו:
+<b>אא״כ עשו לו מחיצה.</b> ויעמוד בתוכה ויפתח וינעול:
+<b>אמרו לו והלא מעשה בשוק של פטמים.</b> שמעוהו רבנן לר׳ מאיר דכי היכי דאמר לא יעמוד ברה״י ויפתח ברה״ר וכו׳ ה״נ קאמר לא יעמוד אדם בכרמלית ויפתח ברה״י, ברה״י ויפתח בכרמלית ומשום הכי קא מותבי ליה משוק של פטמים שהיה בירושלים דכרמלית היא כיון שדלתותיה נעולות בלילה לא מקריא רה״ר, והחלון שמניחין בו המפתח היה רה״י והיו עומדין בכרמלית ופותחין ברה״י:
+<b>פטמין.</b> טבחים שמפטמים בהמות לשחוט. ואין הלכה כר״מ לא ברה״ר ולא בכרמלית:
+<b>של צמרים.</b> מוכרי צמר:
+
+Mishnah 10
+
+<b>נגר.</b> כעין בריח שתוחבים בכותלים או באסקופה לנעול בו הדלת:
+<b>גלוסטרא.</b> שראשו עבה ועגול כמין רמון ועשוי כבוכנא שראוי לדוך בו פלפלין. ואע״ג דתורת כלי עליו אוסר ר׳ אליעזר אא״כ קשור ותלוי בדלת ור״י מתיר והל׳ כר״י:
+
+Mishnah 11
+
+<b>נגר הנגרר.</b> בריח הקשור בדלת אבל אינו תלוי בו שהחבל הקשור בו ארוך והבריח נגרר ע״ג קרקע ובנגר שאין בראשו גלוסטרא עסקינן. דביש בראשו גלוסטרא הא שרי ליה רבי יוסי לעיל אע״פ שאינו קשור והלכה כמותו:
+<b>נועלים בו במקדש.</b> דשבות בעלמא הוא ואינו בונה ממש הואיל וקשור הוא אלא מפני שנגרר מיחזי כבונה ואין שבות במקדש:
+<b>והמונח.</b> שאינו קשור כלל הוי בנין ממש. ור׳ יהודה סבר לא הוי בנין ממש אלא מיחזי כבנין, ובמקדש לא גזרו משום שבות. והנגרר אף במדינה מותר הואיל וקשור אע״פ שאינו תלוי. והלכה כר׳ יהודה:
+
+Mishnah 12
+
+<b>מחזירין ציר התחתון.</b> של דלת, שכל זמן שלא יצא העליון נוח להחזירו ואין כאן בנין:
+<b>אבל לא במדינה.</b> גזירה שמא יתקע, דהוי מלאכה:
+<b>והעליון כאן וכאן אסור.</b> דכיון דיצא עליון כולו נופל והוה ליה כבונה:
+<b>רבי יהודה אומר כו׳</b> דס״ל אין בנין בכלים וליכא אלא שבות ובמקדש לא גזרו על השבות. ואין הלכה כר״י:
+
+Mishnah 13
+
+<b>מחזירין רטיה.</b> כהן שהוצרך לעבוד עבודה בשבת ונטל רטיה שהיתה על גבי מכה שעל ידו כדי שלא תהא חוצצת בין בשרו לעבודה, מחזירה ע״ג מכתו לאחר העבודה דאי לא שריית ליה להחזירה ממנע ולא עביד עבודה:
+<b>אבל לא במדינה.</b> גזירה שמא ימרח הרטייה, וחייב משום ממחק:
+<b>ואם בתחלה.</b> שלא היתה קשורה מבעוד יום וכהן זה לא סלקה לצורך עבודה:
+<b>כאן וכאן אסור.</b> ולא אמרינן הכא אין שבות במקדש, דלאו צורך גבוה הוא אלא צורך עצמו. והא דאסרי רבנן החזרת הרטיה אינו אלא כשפירשה ע״ג קרקע, אבל אם לקחה בידו, כל זמן שהיא בידו, או אפילו נתנה ע״ג כלי ולא פירשה ע״ג קרקע, מותר להחזירה בכל מקום:
+<b>קושרין נימא.</b> נימת כנור של שיר הלוים שנפסקה בשבת, דקסבר מכשירי מצוה שלא יכול לעשותם מאתמול דהא היום נפסקה דוחין את השבת. ודוקא כשנפסקה באמצע שאינו קושרה אלא לפי שעה, אבל סמוך ליתדות דהוי קשר של קיימא אסור:
+<b>ואם בתחלה.</b> שלא היתה שם מעולם, דיכול לעשותה מאתמול, אסור:
+<b>יבלת.</b> היא מום בקדשים שנאמר (ויקרא כב) או יבלת, וחותכים אותה במקדש ביד, דאין בזה אלא משום שבות, דכלאחר יד הוא. אבל לא בכלי, דמלאכה גמורה היא שכך עושים בחול. וכשחותך מבעל חי הוי תולדה דגוזז את הצמר:
+
+Mishnah 14
+
+<b>כורך עליה גמי.</b> ואעפ״י שהגמי מרפא את המכה, הואיל והשתא מיהא צורך עבודה הוא, דלאו אורח ארעא שתהא מכתו נראית עם העבודה ומכסה אותה בגמי:
+<b>אבל לא במדינה.</b> דרפואה בשבת שבות היא ואסור:
+<b>ואם להוציא דם.</b> שמהדקה בגמי כדי להוציא דמה:
+<b>כאן וכאן אסור.</b> דהוה ליה חובל ואב מלאכה לא אשתרי במקדש:
+<b>בוזקים מלח.</b> כותתים ומפזרים מלח על גבי הכבש שעולים בו למזבח, מפני שחלק הוא ופעמים נופלים ממנו שמחליקים רגליהם בו. בוזקים, לשון כתיתה:
+<b>אבל לא במדינה.</b> מפני שהוא מתקן:
+<b>ממלאים מים מבור הגולה ומבור הגדול.</b> כך שמן, ושניהם היו בלשכות העזרה:
+<b>בגלגל.</b> העשוי להעלות בו הדלי על ידי חבלים. ומשני בורות הללו בלבד התירו למלאות מים בגלגל בשבת, אבל בשאר בורות אסור, גזירה שמא ימלא לגינתו ולחורבתו מתוך שממלאין בלא טורח אתי להשקות בו גינתו וחורבתו בשבת. ובמקום דליכא למיגזר שמא ישקה מים לגינתו ולחורבתו מותר למלאות בגלגל, ולא חיישינן מפני שמשמיע קול, שלא אסרו אלא קול של שיר בלבד. והכי נמי שרי למיטרף אבבא ומיקש על תרעא בשבת ואין בכך כלום:
+<b>ומבור הקר.</b> על שם שהיה באר מים חיים קורא ליה בור הקר, לשון מקור. ובור זה היה צריך לבני הגולה ברגל, והתירו להם נביאים שביניהם חגי זכריה ומלאכי למלאות ממנו בגלגל ברגל, ונשאר בהתירו שממלאים ממנו ביו״ט בגלגל אף במדינה, מה שאין כן בשאר בארות הנובעים:
+
+Mishnah 15
+
+<b>כהן מוציאו בהמיינו.</b> בשבת. ולא חיישינן לטלטול, דאין שבות במקדש:
+<b>בהמיינו.</b> באבנטו. ואף על גב דמטמא ליה לאבנט שהוא קדוש, הכי עדיף, שלא להשהות את הטומאה בעזרה לחזר אחר הצבת של עץ. ובידיו לא נגע ביה, דלא נטמי כהן גופיה, הלכך בהמיינו אוחזו דלא נגע. ושרץ אינו מטמא במשא, והאבנט שנטמא בשרץ אינו מטמא את הכהן כשאוחזו, דהוה ליה אבנט ראשון לטומאה ואין אדם וכלים מקבלין טומאה אלא מאב הטומאה:
+<b>צבת של עץ.</b> שהיא פשוטי כלי עץ ואין מקבלים טומאה:
+<b>שלא לרבות את הטמאה.</b> לטמא אבנט הטהור, ונוח לו להשהותה שם ולחזר אחר הצבת מלרבות את הטומאה. והלכה כר״י:
+<b>מהיכן מוציאין אותו.</b> בשבת:
+<b>מן ההיכל ומן האולם.</b> אבל בעזרה אם נמצא שם מכסה אותו בפסכתר ומניחו עד שתחשך:
+<b>כל מקום שחייבין על זדונו כרת.</b> אם יכנס לו בטומאה, דהיינו כל העזרה, משם מוציאין אותו:
+<b>ושאר כל המקומות כופין עליו פסכתר.</b> סיר של נחשת. תרגום של סירותיו פסכתרוותיה. לכסותו עד שתחשך. והלכה כר״ע:
+<b>ר״ש אומר מקום שהתירו לך חכמים וכו׳</b> ר״ש פליג את״ק דלעיל דאמר קושרים נימא במקדש, וסבר דאין קושרים נימת כנור שנפסקה אלא בעניבה שהיא אסורה משום שבות בלבד וא״א שיבא בה לידי חיובא דאורייתא, אבל לא קושרין בקשר שאפשר לבא בו לידי חיובא דאורייתא ואמר ליה ר״ש לת״ק, אל תתמה עלי שאני מחמיר כאן וגבי תחומין אני מיקל טפי ואומר שאפילו יצא חוץ לתחום ט״ו אמה יכנס, דגבי תחומין משלך נתנו לך, משום דידעינן שאותם ט״ו אמה אינם חוץ לתחום, שמודדי התחומין הקובעין סימנין בסוף התחום קים לן בגווייהו שאין קובעין התחום בסוף אלפים ממש אלא כונסין לתוך התחום מפני הטועין שאין מכירין הסימן ופעמים יוצאים להלן ממנו מעט וחוזרין, ומשום הכי אני מיקל בתחומים, אבל לקשור נימא במקדש שלא התירו במקדש אלא איסור שבות לא חיובא דאורייתא, אני מחמיר ואומר דדוקא עניבה שיש בה איסור שבות התירו, אבל לקשור קשר ממש שפעמים יש בו חיובא דאורייתא לא. ואין הלכה כרבי שמעון:
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+Bartenura on Mishnah Megillah
+ברטנורא על משנה מגילה
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Megillah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+מגילה נקראת באחד עשר בשנים עשר – at times on this [day] and at times on that [day] as is explained further on.
+מימות יהושע בן נון קורין בט"ו – as it is written (Esther 9:19): “That is why village Jews, who live in unwalled towns observe the fourteenth day of the month of Adar…” And when those in unwalled towns [read the Megillah] on the fourteenth [of Adar], we infer from it that those are in walled cities read on the fifteenth [of Adar]. And this is from the time of Joshua [son of Nun], which we derive by analogy from [the usage of the words] פרזי פרזי . It is written here (Esther 9:19): “village Jews” and it is written there (Deuteronomy 3:5): “…apart from a great number of unwalled towns.” Just as there, [it is] from the time of Joshua, so here too, [it is] from the time of Joshua. And they established that cities surrounded by a wall from the days of Joshua, even though they now lack a wall , should read [the Megillah] on the fifteenth [of Adar] like Shushan/Susa, in order to distribute honor to the Land of Israel that was destroyed during the days of Mordecai and Esther, in order that they [residents in the Land of Israel] would read [the Megillah] like those who live in Shushan and would be considered as if they are walled cities, even though right now they are destroyed. And there would be a reminder to the Land of Israel through this miracle, and since Joshua began to fight with the Amalekites first, as it is written (Exodus 17:14): “[Then the LORD said to Moses,] ‘Inscribe this in a document as a reminder to the, and read it aloud to Joshua: [I will utterly blot out the memory of Amalek from under heaven]!’” Therefore, they mention it [Amalek – the ancestors of Haman] from the days of Joshua.
+אלא שהכפרים מקדימין – that is to say, in the aftermath that, those [who live] in walled cities read [the Megillah] on the fifteenth [of Adar] and those who are not in walled cities [read] on the fourteenth [of Adar], everyone is within this principle. So how do we find further [that one can read the Megillah] on the eleventh, the twelfth or on the thirteenth [of Adar]? Rather, those who dwell in villages were given permission to advance their reading to the gathering [i.e., market] day [prior to Purim], on the Monday of the week before the fourteenth [of the month] or the Thursday of the week [before the fourteenth] , which are the gathering day, when the villagers gather together in the villages for judgment, since the Jewish courts sit on Mondays and Thursdays according to the ordinance of Ezra [the Scribe]. Alternatively, the villagers gather together in the cities [that are unwalled] on Mondays and Thursdays to hear the reading of the Torah. But the villagers are not so expert to read [the Torah] and need that it should be read for them by one of the city-dwellers. And the Sages did not trouble them to return and come on the fourteenth [of Adar], in order that they would be free on Purim day to provide for the needs of the festive Purim meal to those who dwell in the cities. And they [the Sages] found a hint for this from the Bible, as it is written (Esther 9:31): “These days of Purim shall be observed at their proper time[s, as Mordecai the Jew – and now Queen Esther – has obligated them to do…” and if Mordecai and Esther had not established anything other than the fourteenth and fifteenth [of Adar] which is written in the Bible, let the verse say, “in their time.” What is the meaning of “at their proper time[s]?” We learn from it two other times/occasions other than those that are written in the Megillah; but it was not necessary for the Bible to include the thirteenth [of Adar] as a day appropriate for reading [the Megillah] since the essence of the miracle [of Purim] was on that day, since on it they [i.e., the Jews] gathered to be avenged of their enemies, whether in Shushan or in the rest of the [one-hundred and twenty-seven] provinces. By force, the Bible only had to include the eleventh and the twelfth [of Adar], and we don’t say that it includes the sixteenth and seventeenth [of Adar] for after the fourteen and fifteenth [of Adar] mentioned in the Megillah, as the Bible states (Esther 9:27): “[to observe these two days] in the manner prescribed/ולא יעבור [and at the proper time each year].”
+
+Mishnah 2
+
+חל להיות י"ד בע"ש, עיירות ומוקפין חומה קורין בו ביום – There is no Megillah reading on Shabbat, as a [rabbinic] preventive measure lest he take it [the Megillah] in his hand and he removes it four cubits into the public domain. And if one were to postpone the reading until after Shabbat, it would be the sixteenth [of Adar], and the Biblical verse (Esther 9:27), said: “ ולא יעבור /in the manner prescribed [and at the proper time each year].” But even though wall-city dwellers read the Megillah on the fourteenth [of Adar] when the fifteenth [of Adar] occurs on Shabbat, nevertheless, we don’t read [the portion] (Exodus 17:8 and following): “Amalek came [and fought with Israel at Rephidim]…” other than on Shabbat which is the fifteenth day [of Adar], and we recite the Haftarah of (I Samuel 15:2-31): “[Thus said the LORD of Hosts:] I am exacting the penalty [for what Amalek did to Israel, for the assault he made upon them on the road, on their way up from Egypt (and following)].” And [further] we discuss and expound the laws of Purim on that Sabbath. And regarding the Festive Purim meal, there are those who say that we do it on the fourteenth day [of Adar] when for on it we read the Megillah; and there are those who say that we postpone it until after Shabbat. And this is implied in the Jerusalem Talmud, that the Festival Purim meal that occurs on Shabbat is postponed but not advanced [to an earlier date], and according to everyone, we don’t do it on Shabbat.
+באחד בשבת, כפרים מקדימין ליום הכניסה – that is on the eleventh [of Adar], and these words [indicating] that the Sages were lenient to those who dwell in villages to advance [their Reading of the Megillah] to the day of gathering (i.e., the previous Monday/Thursday], apply at the time when Israel lived [undisturbed] on their land and the messengers of the Jewish court go out to inform [the people] when the Jewish court sanctified the new month and when the Passover [sacrifice] would occur. But in this time, when the people become confused by their reading [of the Megillah at the wrong time] and count from it thirty days until Passover if the villagers were to advance their reading, they would observe the Passover at the end of the thirtieth day of their reading, and [ultimately] it would be found that they would e eating leaven on the last days of Passover. Therefore, we don’t read it [the Megillah] other than at its proper time.
+
+Mishnah 3
+
+עשרה בטלנים – of the synagogue who are idle from their work and are fed by the community, in order that they would always be found in the synagogue at the hour of prayer.
+באלו אמרו – at the times [of the reading of the Megillah], they said that those who advance the reading if the time of being read falls on Shabbat.
+אבל זמן עצי הכהנים והעם – that there were families among Israel who had fixed dates every year to bring wood to the Temple for the needs of the arrangement [of the piles of wood on the altar in the Temple], and they would bring an offering of wood with them as voluntary burnt offerings. If the fourteenth of Adar falls on Shabbat, we postpone [the reading] to the next day.
+ותשעה באב – And the same law applies to the other fasts, if one of them falls on the Sabbath.
+וחגיגה – if a Yom Tov/Jewish holy day falls on Shabbat, we postpone the holiday peace-offerings to the next day, for they have payment all seven days; and similarly הקהל – the gathering together of the people (see Deuteronomy 31:10-13, especially verse 12), when the King would read the book of Deuteronomy/Mishneh Torah, and all the people are liable to come and bring their children, as it is written (Deuteronomy 31:12): “[Gather the people] – men, women, children,[and all strangers in your communities…], and on Shabbat this is impossible and this we postpone it to the next day.
+ולא מקדימין – for their time of their obligation has not yet arrived. But [regarding] Tisha B’Av we don’t advance the retribution.
+
+Mishnah 4
+
+אין בין אדר ראשון לאדר שני וכו' – his is how it should be read: There is no difference between the fourteenth and fifteenth of first Adar and the fourteenth and fifteenth of second Adar other than the reading of the Megillah and gifts to the poor [both in the Second Adar], but regarding the matter of eulogies and fasting, both [the first Adar and the second Adar] are equivalent.
+
+Mishnah 5
+
+אין בין יו"ט לשבת אלא אוכל נפש בלבד – [See Mishnah Betzah, 5:2] Our Mishnah is according to [the teachings of] the School of Shammai, who say (Betza 12a), we don’t take out a young child or a Lulav or a Torah scroll into the public domain, since they lack the need for food preparation. And this is not the Halakha, but only according to the words of the School of Hillel, who say that since we are permitted to bring something out for the purposes of eating, it is also permitted to take them out not for the sake of eating. And there are also other things that are prohibited on Shabbat but permitted on Yom Tov/Jewish holy days, even though they are not for the sake of food preparation, such as [see Mishnah Betzah, 5:1] throwing down fruit (if it is about to rain) [that was spread out to dry on the roof] through a trap door on a Jewish holy day, but not on Shabbat.
+שזה זדונו בידי אדם – [if one violates a Mitzvah willfully] on Shabbat , which has death by a Jewish court.
+
+Mishnah 6
+
+אין בין המודר הנאה – One who is forbidden by vow to derive any benefit is not more severe than one [who is forbidden] by vow from [consuming] food other than entering one’s ground, for one [who is forbidden] by vow to derive any benefit , is prohibited to enter into his [home],[whereas] one [who is forbidden] by vow from [consuming] food is permitted [to enter into his home].
+וכליים שאין עושין בהן אוכל נפש – It is permitted to lend them (i.e., the utensils) to one [who is forbidden] by vow from [consuming] food, and especially in a place where they do not hire and similar cases, but in a place where we hire and similar things, it is prohibited, for all benefit that brings one towards [eating] food, for if he did not derive this benefit which is wanting at least the equivalent of a Perutah/penny, it is the benefit of food, for since it is appropriate for that Perutah/penny [to be used] to purchase food.
+נדר – He who says, “behold this burnt offering is upon me,” and afterwards, he set it aside and it was lost, he is liable for his property which may be resorted to in the event of non-payment.
+נדבה – He who says, “behold this burnt offering is upon me,” and it was lost, he is not liable for his property which may resorted to in the event of non-payment, for he did not accept it upon himself, but [regarding] the matter of "בל תאחר"/that he should not be late (see Deuteronomy 23:22: “When you make a vow to the LORD your God, do not put off fulling it/לא תאחר לשלמו , [for the LORD your God will require it of you, and you will have incurred guilt.]”); both are equivalent, as it says (Deuteronomy 23:24): “…and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth,” for behold, vows and donations are mentioned in this matter.
+
+Mishnah 7
+
+שתי ראיות – whether on one day or on two consecutive days, and also three sightings, whether on one day, whether on three consecutive days or two [sightings] on one day, and one on the morrow.
+אלא קרבן – for a person afflicted with gonorrhea who viewed two sightings does not require a sacrifice. But regarding the matter of making someone who performed the acts of the uncleanness caused by an unclean person lying on an object and the uncleanness caused by an unclean man’s sitting [to become] one of the original or direct causes of Levitical uncleanness and even if he did not touch them, and the counting of seven [clean days] from when his flux stopped, for he must count seven clean [days] before he immerses [in the Mikveh/ritual bath], both of these are equivalent.
+אין בין מצורע מוסגר – who requires the locking up of the leper for trial, as it is written (Leviticus 13:5): “[On the seventh day the priest shall examine him, and if the affliction has remained unchanged in color and the disease has not spread on the skin,] the priest shall isolate him for [another] seven days.”
+למצורע מוחלט – where the Kohen [declares] him completely defiled.
+אלא פריעה ופרימה – this is regarding the matter of banishment and defilement, both of these are equivalent.
+אין בין טהור מתוך הסגר לטהור מתוך החלט אלא תגלחת וצפרים – for concerning shearing and the bird sacrifices it is written (Leviticus 14:3): “the leper has been healed of his scaly affection,” excluding the leper being locked up (pending the Kohen’s observation), for his leprosy is dependent upon time (literally, “days”), because even if he was cured, he has to be locked up for seven days. But to the matter of [ritual] purification in the Mikveh, both are equivalent. For someone whose purity [was dependent upon] his being locked up, it is also written (Leviticus 13:6): “[On the seventh day the priest shall examine him again: if the affection had faded and has not spread on the skin, the priest shall pronounce him pure. It is a rash;] he shall wash his clothes, and he shall be pure.” And even though there also are the guilt sacrifices and the LOG (= 6 eggs) of oil, however, here, on the day of his purification and his healing is what is taught, and we are not dealing with the sacrifices that are in [the Torah portion of] Shemini.
+
+Mishnah 8
+
+נכתבין בכל לשון – In the writing of every nation and in the language of every nation.
+אין נכתבין אלא יונית – And the reason that they permitted scrolls in Greek more than other language, as it says in the Bible (Genesis 9:27): “May God enlarge Japheth, and let him dwell in the tents of Shem…” The beauty of Japheth, that is, the beautiful language of Japheth [that is found] among all of the children of Japheth, “let him dwell in the tents of Shem,” and there is no more beautiful language among all of the children of Japheth like the Greek language. And the Halakha is like Rabban Shimon ben Gamaliel. However, at this time, that Greek language has become lost and confounded. Therefore, at this time, we do not write scrolls other than in the Holy Writing and in the Holy Language.
+
+Mishnah 9
+
+מרובה בגדים – Kohanim who served during the Second Temple [period], and even during the First Temple [period] after Isaiah and beyond, when the oil flask was hidden during his days, and there no [distinguishing features of] High Priests other than only the wearing of [multiple outfits of] clothing.
+פר הבא על כל המצות – An Kohen anointed [with the anointing oil] who taught a leniency in a matter whose willful violation [is punished] by means of extirpation, and he acted according to his teaching, he brings a bullock, as it is written (Leviticus 4:3 – “If it is the anointed priest who has incurred guilt, so that blame falls upon the people, he shall offer for the sin of which he is guilty a bull of the herd without blemish as a purification offering to the LORD.”) if he is an anointed Kohen.
+כהן המשמש – A High Priest that something occurred to him to make him unfit for service [in the Temple] and they appointed another in his place and his blemish passed and he returned to his Divine Service, and they removed the one who came in his place, the first one is called “the attending/serving [Priest]” and the second [is called] “removed.”
+אלא פר יוה"כ – for it is impossible to bring two [sacrifices]. And similarly with the tenth of the Ephah, the cakes of the High Priest’s inauguration (see Mishnah Menahot, 11:3) for each day, since it is impossible to bring two [at once]. But regarding all other things, both are equivalent. If he comes to offer incense or any other Divine Service, he makes uses of the eight [different sets of] garments. And both of them are commanded about [marrying] a virgin and warned about [not marrying] a widow. And they offer incense when they are grieving [the loss of a kinsman prior to his/her burial].
+
+Mishnah 10
+
+אין בין במה גדולה – it is dealing with the time when [personal] altars are permitted. The large altar is the communal altar, which was in Nob and Giv’on.
+לבמה קטנה – of each and every individual person, for everyone would make an altar for himself.
+אלא פסחים – and everything that is like the Passover sacrifices, that is, the obligations which had the set time for them like Passover; like, for example, the daily offerings and Musaf/additional offerings. But obligations that do not have for them a fixed/set time, such as the bullock for an unconscious sin of the community, and the goats for idolatry, even on the large altar they would not have been offered.
+
+Mishnah 11
+
+בכל הרואה – in every place from where you are able to see Shiloh.
+היתר – When Shiloh was destroyed, [private] altars were permitted.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הקורא את המגלה למפרע לא יצא – As it is written (Esther 9:28): “Consequently, these days are recalled and observed [in every generation...].” Just as [concerning] the observance of these days, it is impossible to [observe them] out of order/in an irregular way, for it is impossible that the fifteenth day would come before the fourteenth day, so too the recalling – which is the reading of the Megillah, out of order, cannot be done.
+קראה על פה – He did not fulfill [his obligation]. It is written here, נזכרים /observed, and it is written there (Exodus 17:14): "כתוב זאת זכרון בספר"/”Inscribe this in a document as a reminder, [and read it aloud to Joshua…].”
+קראה תרגום בכל לשון לא יצא – A Hebrew who read it (i.e., the Megillah) in [an] Aramaic [translation] and does not understand the language of [the] Aramaic [translation], or in all other languages which he does not understand, he has not fulfilled [his obligation regarding the reading of the Megillah].
+אבל קורין אותה ללועזות בלעז – In that language that they understand, but as long as it is written in that language, for he cannot read it by heart.
+והלועז ששמע אשורית יצא – And Greek, behold it is like Assyrian, regarding this law, but as we have written above (Chapter 1:8), this language has become lost and forgotten.
+
+Mishnah 2
+
+סירוגין – that he reads a bit and then pauses, and goes back and reads a bit [more] and pauses, even if he paused more than it would take in order to read all of it, he has fulfilled [his religious obligation].
+היה כותבה – such as he writes the entire [Megillah], and sets it before him and reads verse-by-verse in the Megillah placed before him, and he writes it, but he does not fulfill his religious obligation other than when he reads the Megillah when it completely written.
+אם כיון לבו – to fulfill [his religious obligation] through this reading.
+בסם – it is root of grass that is called SAHM (a paint).
+בסקרא – a stone that we paint red with it.
+קומוס – a kind of resin/gum and in the foreign language [it is called] GUMMA.
+קנקנתום – (vitriol – used an ingredient of shoe-black and of ink) – in the foreign language [it is called] DRIOLAV, and in Arabic ZA’AG.
+נייר – made from grasses through a glue and we write upon it.
+דפתרא – a leather hide in which its preparation was not completed , which is preserved in salt (i.e., pickled) and floured but not prepared with gall-nut juice.
+על הספר – on the parchment.
+
+Mishnah 3
+
+בן עיר – whose time [for reading the Megillah] is on the fourteenth [of Adar].
+שהלך לכרך – whose time [for reading the Megillah] is on the fifteenth [of Adar].
+אם עתיד לחזור למקומו – if he is dweller of a walled-city [from the time of Joshua, son of Nwho went to a city and designated in the future (i.e., “intends”) to leave from the city on the night of the fourteenth [of Adar] before the crack of dawn. Even though was in the city at night, since he would not be in the city during the day time, this is not even a person who is residing in an open place for one day (see Talmud Megillah 19a). Therefore, he reads [the Megillah] like his place on the fifteenth [of Adar]. But if he does not designate in the future to leave from there that evening, for now, he is like a person who is residing in an open place for that one day (i.e., Purim). Even though he designates in the future (i.e., “intends”) to return on the morrow or on another day, he is called a person who is residing in an open place and reads with them. And the same law applies for a city dweller who went to a walled-city [from the time of Joshua, son of Nun], and he designated in the future (i.e., “intends”) to return on the evening of the fifteenth, he is not considered to be someone in a walled-city [from the time of Joshua, son of Nun] for that one day, and reads [the Megillah] on the fourteenth [of Adar]. And even though he is in a walled-city [from the time of Joshua, son of Nun], but if he has not designated in the future (i.e., “intends”) to return on the night of the fifteenth [of Adar], he does not read [the Megillah] on the fourteenth [of Adar] but rather, delays and reads with them (i.e., dwellers of walled-cities) [on the fifteenth of Adar], and this is how our Mishnah is explained in the Gemara.
+ר' מאיר אומר: כולה – And the Halakha is according to Rabbi Meir.
+
+Mishnah 4
+
+הכל כשרים לקרות את המגילה – [the word] "הכל"/”everyone” – includes women.
+חוץ מחרש – Our Mishnah [is according to] Rabbi Yosi, who said (Mishnah Berakhot, 2:3): He who recites the Shema inaudibly to himself, he has not fulfilled [his religious obligation].
+ר"י מכשיר בקטן – But the Halakha is not according to Rabbi Yehuda.
+אין קורין את המגילה – for a person is required/liable to read the Megillah at night and go back to read it [again] during the day. But the reading of the day time should not be until than after sunrise, as it is written (Esther 9:28): “Consequently, these days are recalled and observed in every generation...”
+ולא מלין – as it is written (Leviticus 12:3): “On the eighth day [the flesh of his foreskin] shall be circumcised.”
+ולא טובלין ולא מזין – as it is written concerning sprinkling (Numbers 19:19): “The pure person shall sprinkle it upon the impure person on the third day and on the seventh day, [thus purifying him on the seventh day….].” And [the Rabbis] made an analogy between (two laws which rest of a biblical intimation or a principle common to both)/היקש – immersion in a ritual bath to sprinkling., and specifically when he immerses [in the Mikveh] on the seventh day, we say that from when it becomes night at the beginning of the seventh day, it is appropriate to immerse [in the Mikveh], and even though that nighttime is the beginning of the “day,” but once the seventh day has passed, it is permissible to to immerse [in the Mikveh] at night.
+שומרת יום כנגד יום – On the eleven days between menstruating cycles. If she saw [blood] one day, she keeps [i.e., “counts”] the day afterwards and immerses on that selfsame day once the sun rises.
+משעלה עמוד השחר כשר – for once the crack of dawn arrives, it is called “daytime,” as it is written in the book of Ezra (actually, Nehemiah 4:15): “And so we worked on, [while half were holding lances,] from the break of day until the stars appeared.” And it is written after this (verse 16): “…that we may use the night to stand guard and the day to work.” But, they did not say, “until sunrise,” rather in order to leave from the doubt of night, since not all are expert in when the crack of dawn occurs.
+
+Mishnah 5
+
+ולוידוי הפרים – the bullock of the anointed Kohen and the bullock for forgetfulness [as a cause of transgression] of the community upon which hey confess their sins that they had brought upon him.
+ולידוי מעשר – (Deuteronomy 26:13): “[You shall declare before the LORD your God ‘I have cleared out the consecrated portion from the house;’….”
+לסמיכה – (Leviticus 1:4): “He shall lay his hand upon the head of the burnt offering….”
+להגשה – he brings near the meal offering fist in the southwest corner of the altar, and afterwards, he takes a fistful of it.
+ולקמיצה ולהקטרה – it is talking about burning on the altar of the handful [of the meal-offering] which the priest takes [bending three middle fingers near the hollow of the hand as he takes hold of it], which is the meal offering corresponding to the sprinkling of the blood with sacrifice [of peace-offerings]. And it is not valid other than during the daytime, but the burning on the altar of the fats and limbs is valid throughout the night, as is taught in our Mishnah (Mishnah 6 and Berakhot, 1:1).
+לקבלה – the reception of the blood in the bowl (out of which the sprinkling is done).
+הזייה – the sprinkling of burnt bullocks of the inner sin-offerings, and the sprinkling of the blood on the altar is also called הזייה/”sprinkling.”
+
+Mishnah 6
+
+ולהקטר חלבים ואברים – the remainder of the daily burnt-offering of the time between the beginning of the decline of the sun until sunset (i.e., afternoon), as it is written, concerning them (Leviticus 6:2): “[This is the burnt offering:] The burnt offering itself shall remain where it is burned on the altar all night [until morning]….”
+זה הכלל: דבר שמצותו ביום כשר כל היום – to include the arrangement of two fragments of frankincense which is placed on the show-bread (on the table of the Sanctuary).
+ודבר שמצותו בלילה כשר כל הלילה – to include the eating of the Passover sacrifice which is valid all night long, and the Sages did not say “until midnight” other than in order to distance a person from sin.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+בני העיר, רחובה של עיר – it has holiness/Kedusha in it, for they pray in it (i.e., the streets of the city) on fast days. And the Sages dispute the anonymous Mishnah and say that the street of the city lacks coming under the category of holiness, since we don’t pray in it other than by mere chance. And the Halakha is according to the Sages.
+בית הכנסת לוקחים תיבה – and specifically, the synagogue of the villages where he is able to sell it, but in the synagogues of walled cities, since in a general way one comes to it, and it is of the community and people cannot sell it.
+ספרים – The Prophets and the Writings (i.e., the second and third sections of the Tanakh/Bible).
+אבל אם מכרו תורה לא יקחו ספרים – for we ascend in holiness and do not descend [in it].
+וכן במותריהן – They sold scrolls [of the Prophets and the Writings] and purchased from some of the monies a Torah, they should not purchase from what remains something whose holiness is less, and all of these things were not said other in order that the seven representatives of the town did not sell [them] in the presence of the witnesses/judges of the city, but if the seven representatives of the town did sell [them] in the presence of the witnesses/judges of the city, even to purchase with their monies liquor to drink, it is permitted, and especially of that [which belongs to] the villages, as we have said.
+
+Mishnah 2
+
+אלא על תנאי – and even that [synagogue] which belongs to the community, it is forbidden for the community to sell it to another community permanently, for it is a manner of disgrace, that is to say, it is not anything in our eyes. But the Halakha is not according to Rabbi Meir.
+ממכר עולם – and even to an individual and even to all of its implements. חוץ מד' דברים – that for those four things he should not sell it (i.e. a bathhouse, tannery, Mikveh and/or a urinal/laundry room – see the next entry).
+בית המים – for laundering or alternatively, for urine.
+ר"י אומר: מוכרין אותו לשם חצר – But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+ואין מפשילין – to plait and twist, and the same law [applies] for all other forms of work, but the twisting of rope requires space the width of [one’s] hands, and the synagogue is a large house and it is worthy of this and it is its custom.
+קפנדריא – to shorten his walk on the way to the synagogue. And the [etymology of] the word קפנדריא/Kapandaria, is (see Talmud Berakhot 62b and Mishnah Berakhot 9:5 and the Bartenura commentary there) “in place of going around the rows of houses, I will enter this one,” that is to say, all the while that I need to go around rows of houses, I will shorten my path and enter on this path.
+מפני עגמת נפש – for they remember the days of its building and give heart to [re-]build it if they are able; or, they will request mercy upon it for its reconstruction. Therefore, there is no prohibition other than to pick grass and feed it to cattle or to destroy it [completely], but to pick grass and leave them in their place, it is permitted, and there is grieving of the soul.
+
+Mishnah 4
+
+קורין פרשת שקלים – [The Torah portion of] Kee Tissa (Exodus 30:11-16), to announce that [people] should bring their Shekels in Adar in order that they can make offerings on the first of Nisan from new Terumah/heave-offerings.
+מקדימין לשעבר – the read in the portion of Shekalim (Exodus 30:11-16) on the Sabbath that is before Rosh Hodesh, and even if Rosh Hodesh Adar falls on Friday, we advance the reading to the previous Shabbat.
+ומפסיקין בשבת הבאה – from reciting the second portion, in order that the portion of Zakhor (Deuteronomy 25:17-19) would be read on the Sabbath closest to Purim, to juxtapose the wiping out/destroying of Amalek with the wiping out/destroying of Haman.
+בשלישית פרה אדומה – to warn the Jewish people to purify themselves and that they should make their Passover sacrifices in purity. And which is the third Sabbath? That which is closest to immediately after Purim. And when Rosh Hodesh Nisan occurs on Shabbat, it would be that the third Shabbat is the Shabbat closest to Rosh Hodesh Nisan, in order to juxtapose the warning of the purification of those who became defiled [through contact] with the dead to the Passover [offerings].
+ברביעית החדש הזה – for there is the portion of Passover (Exodus 12:1-20).
+לכסדרן – to the order of the Haftarot/prophetic portions, for until here, we recite Haftarot that are an abstract of/a reflection of the four [special] Torah portions: The portion of Shekalim – “At years of age” (II Kings 12:1); the portion of Zakhor: “…I am exacting the penalty for what Amalek did to Israel…”(I Samuel 15:2 – though many customs today have the community read the entire chapter); the portion of Parah: “And I will sprinkle upon you purifying waters” (Ezekiel 36:15); the portion of HaHodesh: “On the first day of the first month” (Ezekiel 45:18). From here and onwards, he returns to recite the prophetic portion that is a reflection of the [Torah] portion of that day.
+לכל מפסיקין – We do not recite a prophetic portion that is a reflection of that day’s [Torah] portion, but rather, an abstract of the event.
+
+Mishnah 5
+
+בפרשת מועדות שבתורת כהנים – “When an ox or sheep or a goat [is born…]” (Leviticus 22:27 – it begins the verse before and extends to Leviticus 23:44). It is dealing with the first day. But nowadays, it is the general practice that on the first day [of Passover] we read: “Go, pick out [lambs for your families…]” (Exodus 12:21 through verse 51), and we recite the Haftarah concerning the Passover in Gilgal (Joshua 3:5-7 and Joshua 5:2-16 and 6:1, 27); on the Second Day [of Passover” we read [in the Torah]: “When an ox or sheep or a goat [is born…]” (Leviticus 22:26-23:44). And we recite the Haftarah of the Passover of [King] Josiah (II Kings 23:1-9; 21-25 – though Bartenura errantly lists chapter 22). On the third day, [we read]: “Consecrate to Me every first-born” (Exodus 13:1-16). On the fourth day, [we read]: “If you lend money to My people…” (Exodus 22:24-23:19); on the fifth day [we read]: “Carve [two tablets of stone like the first…” (Exodus 34:1 – though today, the Torah reading, if it is Shabbat Hol HaMoed/the Intermediate Sabbath, begins with Exodus 33:12 and extends to Exodus 34:26); on the sixth day, [we read]: “Let the Israelite people offer the Passover sacrifice at its set time” (Numbers 9:2 – but the reading begins at Numbers 9:1 as pointed out in the Bartenura commentary – and extends to Numbers 9:14); on the seventh day, the Song at the Sea of Reeds (Exodus 13:17 – which extends to Exodus 15:26); and we recite the Haftarah: “And David spoke” (II Samuel 22:1-51). On the eighth day, which is the last day of Yom Tov in the Diaspora, we read [from the Torah]: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17) and recite from the Haftarah: “This same day at Nob He will stand [and wave his hand]…” (Isaiah 10:32 through verse 34, Isaiah 11:1-16 and Isaiah 12:1-6). On Shavuot/Atzeret, on the first day of Yom Tov,[we read in the Torah]: “In the third month…” (Exodus 19:1 through Exodus 20:23) and recite the Haftarah of the Chariot of Ezekiel (Ezekiel, 1:1-28 and 3:12; on the Second Day of the Diaspora, [we read in the Torah}: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17] and recite from the Haftarah Habbakuk (Chapter 3, verses 1-19; there is a Sephardic practice to extend the reading from Habbukuk 2:20-3:19). On Rosh Hashanah [we read in the Torah]: “And God took note of Sarah” (Genesis 21:1 through verse 24) for on Rosh Hashanah, Sarah was remembered, and we recite from the Haftarah of Hannah (I Samuel 1:1 through chapter 2, verse 10) as she too was remembered on Rosh Hashanah. On the Second Day of Rosh Hashanah, [we read in the Torah] the Akedah/the Binding [of Isaac] (Genesis, chapter 22, verses 1 through 24) and we recite the Haftarah portion: “Truly, Ephraim is a dear son to Me…” (verse 20 is the verse quoted at the conclusion of the Haftarah – of chapter 31 of Jeremiah – the Haftarah begins at verse 2). On Yom Kippur morning [we read in the Torah]: “After the death” (Leviticus 16:1 – the reading extends to the end of the chapter, verse 34) and we recite the Haftarah portion: “[For thus said] He who high aloft forever dwells” (verse 15 of the Haftarah from Isaiah that begins with chapter 57 verse 14 and concludes in Isaiah chapter 58 verse 14). At Minhah/Afternoon Service, [we read from the Torah]: the [laws of] incest (Leviticus chapter 18, verses 1-30) and recite the Haftarah [of the book of] Jonah. On [both] of the first two days of Yom Tov of “the holiday” (i.e., Sukkot), [we read from the Torah]: “When an ox or sheep or goat [is born]…” (Leviticus 22:26-23:44) and on the first day, we recite the Haftarah: “Lo, the day of the LORD is coming…” (Zechariah 14:1 and continuing to verse 21), and on the Second Day [of the Holiday], we recite the Haftarah: “All the men of Israel gathered [before King Solomon at the Feast…]” (I Kings, chapter 8, verses 2-21). And all the rest of the days of the Holiday (i.e., Sukkot), we read the sacrifices of the Holiday. How so? On the third day, which is the first day of Hol HaMoed, the Kohen reads, “And on the second day” (Numbers 29:17 and onwards to 19), the Levite reads: “And on the third day” (Numbers 29:20-22) and the Israelite reads: “On the fourth day” (Numbers 29:23-25), and the fourth Aliyah returns and reads: “On the second day” (Numbers 29:17-19) and “On the third day” (Numbers 29:20-22). On the fourth day (which is the second day of Hol HaMoed), the Kohen reads: “On the third day” (Numbers 29:20-22); the Levite reads “On the fourth day” (Numbers 29:23-25); the Israelite reads: “On the fifth day” (Numbers 29:26-28), and the fourth Aliyah reads: “On the third day” (Numbers 29:20-22) and “On the fourth day” (Numbers 29:23-25) and similarly for all of them. On the concluding day of the Holiday (i.e., Shemini Atzeret, as we know it today), [we read from the Torah]: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17 – but today, if Shemini Atzeret occurs on Shabbat, we begin the Torah reading at Deuteronomy 14:22). And we recite the Haftarah: “When Solomon finished [offering to the LORD]…” (I Kings 8, 54-66), and on the morrow, we read [from the Torah]: “And this is the blessing” (Deuteronomy 33:1-through the conclusion of the Torah, Deuteronomy 34:12. The Bartenura does NOT mention the reading of the first chapter of Genesis as well). And we recite the Haftarah: “And it came to pass after the death of Moses” (Joshua, 1:1-18). And on the Shabbat that falls on Hol HaMoed/the Intermediate Days, whether for Passover or Sukkot, we read [from the Torah]: “See, You say to me…” (Exodus 33:12-34:26), and recite for the Haftarah: On Passover – The Dry Bones (Ezekiel 37:1-14) and for Sukkot: “When Gog sets foot [on the soil of Israel]…” (Ezekiel 38:18-39:16), for the tradition is in our hands that the Resurrection of the Dead will someday occur during Passover, and the War of Gog and Magog on Sukkot.
+
+Mishnah 6
+
+במעמדות במעשה בראשית – Since for the sacrifices, heaven and earth were established, and the order of their readings is explained in the last chapter (4) of Tractate Taanit.
+ברכות וקללות – “If you will follow My laws…’ (Leviticus 26:3 and following) to inform that retribution comes to the world for being engaged in sin (see specifically, Leviticus 26:14-46, “the Rebuke”) so that they will return [to God] in repentance and will be saved from their troubles.
+כסדרן – according to the portion of the day
+ואין עולין להם מן החשבון – so that when Shabbat arrives, they will return and read what they read on [the previous] Monday and Thursday [mornings] and on Shabbat at Minha/Afternoon Service.
+שנאמר וידבר משה – this refers to the entire Mishnah, to teach from here that it is Mitzvah on each festival to read from the [subject] matter of the festival.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+הקורא את המגילה עומד ויושב – if he wants, he stands; if he wants, he sits.
+קראוה שנים – together
+יצאו – and we don’t that two voices are not heard as one, for since it (i.e., the Megillah reading) is beloved to them, they pay attention.
+מקום שנהגו לברך אחריה יברך – but before [the Reading of the Megillah] it is required to recite in every place three blessings: “on the reading of the Megillah,” “who has performed miracles,” and “who has kept us alive,” whether at night or during the day, for the reading of the day is the essence, as it is written (Esther 9:28): “Consequently, these days are recalled and observed…” There is, according to the one who says that since he recited the blessing ”who has kept us alive” at night, he should not recite “who has kept us alive” in the daytime, and this makes sense.
+ואין מוסיפין עליהן – that they would not make it difficult for the congregation because they are working days and on Shabbat at Minhah is also close to darkness, since the entire day [of Shabbat] they were accustomed to preach/expound [on the Torah], and for that reason also, we don’t recite a Haftarah.
+הפותח והחותם בתורה מברך לפניה ולאחריה – The person who begins to read in the Torah first recites the blessing before [the reading] and the last person who closes the blessing through which he completes [the reading] recites the blessing after it, and all the others who read the Torah do not recite a blessing either before or after. But nowadays, the entire [Jewish] world practiced that everyone recites a blessing before it (i.e., the reading of the Torah) and after it, as a decree lest those who enter [the synagogue late] and did not hear the first person who recited the blessing before it and would say that there is no blessing of the Torah before [the reading], and because of those who leave [the synagogue early] and who did not hear [the last person] who closes the blessing who recites a blessing after it, and the first ones [that he heard] did not say a blessing and they would say that there is not blessing of the Torah after [the reading].
+
+Mishnah 2
+
+ואין מוסיפין עליהן – since on the New Moons and on the Intermediate Days of the Festival, there is also idleness from work, since work [related to] a business which cannot be postponed without irretrievable loss is permitted.
+ביו"ט ה' – since anything that is greater than something of the same kind, increases the number of me. Therefore, on New Moons and on the Intermediate Days of the Festival,, where there is a Musaf/additional sacrifice, we read four [aliyot]; on Yom Tov/festivals where there is idleness from work, we read five, and on Yom Kippur which [if violated] is punished by extirpation, we read six. On Shabbat in which [one is] liable for stoning, we read seven [aliyot].
+
+Mishnah 3
+
+אין פורסין את שמע – Ten [men] who came to the synagogue after the congregation had recited the Shema (Deuteronomy 6:4-9; 11:13-21 and Numbers 15:37-41), one stands up and recites Kaddish and Barchu (i.e., the call to worship), and first blessing that is before the Shema. [The word] פורסין means “a piece,” that is to say, half of the matter; from two blessings that are before the Shema, a person recites one blessing.
+ואין עוברין לפני התיבה – the emissary of the congregation.
+ואין נושאין כפים – to recite the Priestly Blessing (Numbers 6:22-26).
+ואין קוראין בתורה – in a community/congregation, and all of these, they are not done with less than ten [men], as it is written (Leviticus 22:32): “[You shall not profane My holy name,] that I may be sanctified in the midst of the Israelite people…”every matter of holiness does not take place with less than ten;.. It is written here, בתוך בני ישראל/in the midst of the Israelite people, and it is written there (Numbers 16:21): “Stand back from this community that I may annihilate them in an instant!” Just as there, it is ten, so here too, it is ten. (Interestingly, while the Bartenura commentary quotes the Talmud Megillah 23b, it omits the more familiar derivation for a Minyan being ten male Jewish adults, even as the Talmud does quote it there from Numbers 14:27: “How much longer shall that wicked community keep muttering against Me?” The community/עדה mentioned in the verse clearly refers to ten individuals, the ten spies who brought a negative report about their spy mission to the Promised Land. That analogy, based upon the word עדה /congregation or community is often then compared with Numbers 35:24 and 25, as is found in the Mishnah, Tractate Sanhedrin Chapter 1:6. Whereas, the interpretation quoted by Bartenura is based upon analogy of the word “בתוך/in the midst of.”).
+ואין עושין מעמד ומושב – for the deceased, when they carry the dead to bury him, they would sit (today – we “stop”) seven times in honor of the deceased. And we recite on each and every period of eulogy: “Arise dear ones, arise; sit dear ones, sit.” But with less than ten, it is not the way of the world.
+ברכת אבלים – a blessing of consolation pronounced in the open air on the mourners’ return from burial, for they would recite a blessing corresponding to the mourners and a blessing corresponding to those who comfort the mourners, etc., as it is explained in the first chapter of [Talmud] Ketubot (8a).
+ותנחומי אבלים – who stand in a row when they return from the grave and comfort the mourners and this line is [made up of] not less than ten.
+וברכת חתנים – Seven blessings that they recite to the groom.
+ואין מזמנין – since they are required to say, "נברך אלהינו"/”we will bless our God”; less than ten is not the way of the world.
+ובקרקעות – of הקדש/that which is dedicated to the Temple; one who comes to redeem them requires ten and one of them is a Kohen, for ten Kohanim are written in the portion of Dedications to the Temple/הקדשות; three in evaluation [of land],and three [with regard to] the cattle, and four for the land [that is dedicated].
+ואדם כיוצא בהן – if he said, “these monies are upon me,” we assess him like a servant. And there is an analogy made between servants and property, as it is written (Leviticus 25:46): “You may keep them as a possession for your children after you [for them to inherit as property for all time….].” For just as we require ten for property, and one of their number is a Kohen, this also [applies] for a person.
+
+Mishnah 4
+
+ולא יקרא למתורגמן יותר מפסוק אחד – so that the translator [into Greek or Chaldaic of the Biblical portion read at services] would not err when he translate by heart.
+ובנביא שלשה – if he wishes, and we don’t care if he errs, and we don’t derive instruction from it.
+ואם שלשתן שלש פרשיות – As for example (Isaiah 52:3-5): “For thus said the LORD: You were sold for no price, [and you shall be redeemed without money”]; “For thus said [the LORD] God; Of old, My people went down [to Egypt to sojourn there….”]; “What therefore do I gain here? – declares the LORD -….”]. These are three sections in three consecutive verses.
+מדלגין בנביא – from portion to portion and even from subject matter to subject matter.
+ואין מדלגין בתורה – in two subject matters, but in one subject matter, one may skip, such as the High Priest who would read on Yom Kippur the portion of Aharei Mot (Leviticus, chapter 16), and he would skip and read (Leviticus 23:26): “Mark the tenth day [of this seventh month is the Day of Atonement…]”
+עד שלא יפסיק התורגמן – One who skips whether in the Torah in one subject matter or in the Prophets in two subject matters, he should delay other than in order that the translator can complete translating what he wants to translate, for there is no respect for the congregation [for him] to stand there in silence.
+
+Mishnah 5
+
+המפטיר בנביא – He who regularly to chant the Haftarah from the Prophets, the Sages ordained that he should recite the prayers for the benefit of those who have come too late for the regular service in public (though Rashi defines פורס על שמע – to mean that he recites part of the prayers before Shema – see Talmud Megillah 23b)
+והוא עובר לפני התיבה – to fulfill [the religious obligations of the many in the sanctification of [God’s] name in prayer, since he furnishes for himself to conclude the reading from the Torah by reading a portion of the Prophets (i.e., the recite the Haftarah), for it is something that is not for his honor, and the Sages established for him that this is for his honor.
+ואם היה קטן – that he is unable to descend before the Ark nor to recite the prayers for the benefit of those who have come too late for the regular service.
+אביו או רבו – descend before the Ark
+על ידו – for him.
+
+Mishnah 6
+
+קטן קורא בתורה – and there are those from the Gaonim who said, specifically, from the third [Aliyah] onwards.
+והוא עובר לפני התיבה – because he comes to fulfill the religious obligations of the community and whomever is not obligated in a matter is not able to fulfill the religious obligations of the community.
+ואינו נושא את כפיו – if he is a Kohen, for it is not honorable for the community to be bent down for his blessing.
+פוחח – his clothes are torn and his arms can be seen from the outside. Naked and barefooted, we translate [from the Aramaic], to have holes in one’s garments/is exposed and barefooted.
+פורס על שמע – for he is obligated in the matter
+אבל אינו קורא בתורה – because of the honor of the Torah, and similarly, [going] before the Ark, and also for raising one’s hand [for the Priestly Blessing], because it is a disgrace for the congregation.
+סומא פורס על שמע – for even though he does not see luminaries, he derives benefits from the luminaries, for people see him and save him from stumbling-blocks.
+רבי יהודה אומר: כל מי שלא ראה מאורות מימיו לא יפרוס – because he had no benefit from them ever. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+כהן שיש בידיו מומין – and similarly on his face or his feet
+לא ישא כפיו – since the Kohanim are not entitled to go up in their sandals to the Dukhan (priest’s stage from which they pronounce the Priestly Blessing). And if he has blemishes on his feet, people will look at him and through this they will come to look at his hands, and one who looks at the Kohanim when they raise their hands to recite the Priestly Blessing, their eyes will become dim, because the Divine Presence rests between their hands.
+אסטיס – its color is similar to Tekhelet/azure.
+פואה – red roots that we paint red and we reach a definitive conclusion in the Gemara that if he would thresh in his city, that is, he was regularly with them and everyone knows of the blemishes that he has on him , or the color that is on his hands, or that the work of most of the people of the city is in that, it is permitted, for furthermore, they don’t look at him.
+
+Mishnah 8
+
+אף בלבנים לא יעבור – for we suspect lest heresy was cast on him, for idolaters are strict in this.
+העושה תפילין שבראשו עגולות – like a nut or an egg
+סכנה – it should enter on his head
+ואין בה מצוה – as square (i.e. quadrilateral) phylacteries are a usage dating from Moses as delivered from Sinai (i.e. a traditional law or traditional interpretation of a written law).
+הרי זה דרך מינות – as they despite the words of the Sages and follow after the [literal] implication of the Bible as they say: “between your eyes” (Deuteronomy 6:8) literally, “on your hand,” (ibid.,) literally. But the Sages learned through an analogy [that the words] “between your eyes” is in the place of one’s hair[line] on one’s head, the place where the baby’s brain pulsates (see Talmud Menahot 37a). [The words] “on your hand” [means] at the height of the arm, on the biceps muscle (Talmud Menahot 37a) at the top of the arm – opposite the heart.
+ציפן זהב וכו' – And the Biblical verse states (Exodus 13:9): “[And this shall serve as a sign on your head and as a reminder on your forehead] – in order that the Teaching of the LORD may be in your mouth….], what is permitted [to be placed] in your mouth, so that everything will come from pure cattle and not from gold.
+ונתנה על בית אונקלי – on the sleeve of clothing on the outside, and the Biblical verse states: “it shall serve for YOU as a sign,” and not as a sign for others.
+הרי זה דרך החיצונים – people who follow after their own thoughts, outside of the opinions of the Sages.
+
+Mishnah 9
+
+יברכוך טובים הרי זו דרך מימות – the Jewish people must combine with them Jewish sinners in union of their fasts, for the galbanum’s smell is evil and the Bible counts it among one of the ingredients of the frankincense (so are the wicked with the righteous combined in prayer – see Talmud Keritot 6a and the Shabbat Siddur after the prayer Ein Kelohenu).
+על קן צפור יגיעו רחמיך – (see also Mishnah Berakhot, 5:3) just as your mercies reach the nest of the bird, and you decreed (Deuteronomy 22:6): “do not take the mother with her young,” so too, you should have consideration and compassion upon us. We silence him for he performs the commandments of the LORD as [acts of] compassion but they are not other than decrees.
+ועל הטוב יזכר שמך – On Your goodness, we will give thanks to You – we silence him, for we are required to praise God for the evil [that befalls us] (see Mishnah Berakhot, 9:5), just as we praise God for the good [that occurs to us].
+מודים מודים – for it appears as two Powers (see Mishnah Berakhot, 5:3), that he gives thanks and accepts upon himself two deities.
+המכנה בעריות – for he expounds upon the portion of illicit sexual relationships (i.e., Leviticus chapter 18) in the language of substituted words/attributes. For he says that the Written [Torah] did not speak about illicit sexual relationships specifically, but rather that he should not reveal the prostitution/disgrace of his father and his mother in public.
+ומזרעך לא תתן לאעברא לארמיותא – do not come upon a non-Jewish woman sexually so that she would give birth to a child for idolatry.
+משתקין אותו בנזיפה – for the Biblical verse from its implied meaning, and gives [the punishment] of extirpation for someone engaged in sexual relations with a non-Jewish woman, and obligating him for a sin offering in the case of inadvertent transgression.
+
+Mishnah 10
+
+מעשה אמנון ותמר נקרא ומיתרגם – and we are not fearful for the dear ones of David, and this [pragmatically] is that it is not written, Amnon, the son of David, as we need to say further on.
+מעשה עגל הראשון נקרא ומתרגם – and we are not fearful for the dear ones of Israel
+מעשה עגל השני – from (Exodus 32:21-25): “Moses said to Aaron, [[What did this people do to you that you have brought such great sin upon them?’],” until “Moses saw that the people [were out of control…]” and the verse (Exodus 32:35): “Then the LORD sent a plague upon the people [for what they did with the calf that Aaron made],” all of these are read but are not translated [to Aramaic] because of the honor of Aaron.
+ברכת כהנים – which is read but not translated because it has in it (Numbers 6:26): “The LORD bestow His favor (or “lift up His countenance) upon you [and grant you peace!], so that people would not say that the Holy One, blessed be He lifts up His countenance, and they do not know that Israel is appropriate for to lift up one’s countenance/face to them.
+מעשה דוד ואמנון – is not read in the Haftarah and is not translated. All of these verses in which it is written in them “Amnon the son of David,” but those in which are stated “Amnon” alone, but we said above that the Episode of Amnon and Tamar is read and translated.
+אין מפטירין במרכבה – perhaps we would come to question it and preoccupy [ourselves] with it. [NOTE: We do recite the Haftarah of Ezekiel, Chapter 1 on the first day of Shavuot].
+
+אין מפטירין בהודע את ירושלים – (Ezekiel 16) because of the honor/dignity of Jerusalem; but the Halakha is not according to Rabbi Eliezer.
\ No newline at end of file
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+Bartenura on Mishnah Megillah
+ברטנורא על משנה מגילה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Megillah
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Megillah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+מגילה נקראת באחד עשר בשנים עשר – at times on this [day] and at times on that [day] as is explained further on.
+מימות יהושע בן נון קורין בט"ו – as it is written (Esther 9:19): “That is why village Jews, who live in unwalled towns observe the fourteenth day of the month of Adar…” And when those in unwalled towns [read the Megillah] on the fourteenth [of Adar], we infer from it that those are in walled cities read on the fifteenth [of Adar]. And this is from the time of Joshua [son of Nun], which we derive by analogy from [the usage of the words] פרזי פרזי . It is written here (Esther 9:19): “village Jews” and it is written there (Deuteronomy 3:5): “…apart from a great number of unwalled towns.” Just as there, [it is] from the time of Joshua, so here too, [it is] from the time of Joshua. And they established that cities surrounded by a wall from the days of Joshua, even though they now lack a wall , should read [the Megillah] on the fifteenth [of Adar] like Shushan/Susa, in order to distribute honor to the Land of Israel that was destroyed during the days of Mordecai and Esther, in order that they [residents in the Land of Israel] would read [the Megillah] like those who live in Shushan and would be considered as if they are walled cities, even though right now they are destroyed. And there would be a reminder to the Land of Israel through this miracle, and since Joshua began to fight with the Amalekites first, as it is written (Exodus 17:14): “[Then the LORD said to Moses,] ‘Inscribe this in a document as a reminder to the, and read it aloud to Joshua: [I will utterly blot out the memory of Amalek from under heaven]!’” Therefore, they mention it [Amalek – the ancestors of Haman] from the days of Joshua.
+אלא שהכפרים מקדימין – that is to say, in the aftermath that, those [who live] in walled cities read [the Megillah] on the fifteenth [of Adar] and those who are not in walled cities [read] on the fourteenth [of Adar], everyone is within this principle. So how do we find further [that one can read the Megillah] on the eleventh, the twelfth or on the thirteenth [of Adar]? Rather, those who dwell in villages were given permission to advance their reading to the gathering [i.e., market] day [prior to Purim], on the Monday of the week before the fourteenth [of the month] or the Thursday of the week [before the fourteenth] , which are the gathering day, when the villagers gather together in the villages for judgment, since the Jewish courts sit on Mondays and Thursdays according to the ordinance of Ezra [the Scribe]. Alternatively, the villagers gather together in the cities [that are unwalled] on Mondays and Thursdays to hear the reading of the Torah. But the villagers are not so expert to read [the Torah] and need that it should be read for them by one of the city-dwellers. And the Sages did not trouble them to return and come on the fourteenth [of Adar], in order that they would be free on Purim day to provide for the needs of the festive Purim meal to those who dwell in the cities. And they [the Sages] found a hint for this from the Bible, as it is written (Esther 9:31): “These days of Purim shall be observed at their proper time[s, as Mordecai the Jew – and now Queen Esther – has obligated them to do…” and if Mordecai and Esther had not established anything other than the fourteenth and fifteenth [of Adar] which is written in the Bible, let the verse say, “in their time.” What is the meaning of “at their proper time[s]?” We learn from it two other times/occasions other than those that are written in the Megillah; but it was not necessary for the Bible to include the thirteenth [of Adar] as a day appropriate for reading [the Megillah] since the essence of the miracle [of Purim] was on that day, since on it they [i.e., the Jews] gathered to be avenged of their enemies, whether in Shushan or in the rest of the [one-hundred and twenty-seven] provinces. By force, the Bible only had to include the eleventh and the twelfth [of Adar], and we don’t say that it includes the sixteenth and seventeenth [of Adar] for after the fourteen and fifteenth [of Adar] mentioned in the Megillah, as the Bible states (Esther 9:27): “[to observe these two days] in the manner prescribed/ולא יעבור [and at the proper time each year].”
+
+Mishnah 2
+
+חל להיות י"ד בע"ש, עיירות ומוקפין חומה קורין בו ביום – There is no Megillah reading on Shabbat, as a [rabbinic] preventive measure lest he take it [the Megillah] in his hand and he removes it four cubits into the public domain. And if one were to postpone the reading until after Shabbat, it would be the sixteenth [of Adar], and the Biblical verse (Esther 9:27), said: “ ולא יעבור /in the manner prescribed [and at the proper time each year].” But even though wall-city dwellers read the Megillah on the fourteenth [of Adar] when the fifteenth [of Adar] occurs on Shabbat, nevertheless, we don’t read [the portion] (Exodus 17:8 and following): “Amalek came [and fought with Israel at Rephidim]…” other than on Shabbat which is the fifteenth day [of Adar], and we recite the Haftarah of (I Samuel 15:2-31): “[Thus said the LORD of Hosts:] I am exacting the penalty [for what Amalek did to Israel, for the assault he made upon them on the road, on their way up from Egypt (and following)].” And [further] we discuss and expound the laws of Purim on that Sabbath. And regarding the Festive Purim meal, there are those who say that we do it on the fourteenth day [of Adar] when for on it we read the Megillah; and there are those who say that we postpone it until after Shabbat. And this is implied in the Jerusalem Talmud, that the Festival Purim meal that occurs on Shabbat is postponed but not advanced [to an earlier date], and according to everyone, we don’t do it on Shabbat.
+באחד בשבת, כפרים מקדימין ליום הכניסה – that is on the eleventh [of Adar], and these words [indicating] that the Sages were lenient to those who dwell in villages to advance [their Reading of the Megillah] to the day of gathering (i.e., the previous Monday/Thursday], apply at the time when Israel lived [undisturbed] on their land and the messengers of the Jewish court go out to inform [the people] when the Jewish court sanctified the new month and when the Passover [sacrifice] would occur. But in this time, when the people become confused by their reading [of the Megillah at the wrong time] and count from it thirty days until Passover if the villagers were to advance their reading, they would observe the Passover at the end of the thirtieth day of their reading, and [ultimately] it would be found that they would e eating leaven on the last days of Passover. Therefore, we don’t read it [the Megillah] other than at its proper time.
+
+Mishnah 3
+
+עשרה בטלנים – of the synagogue who are idle from their work and are fed by the community, in order that they would always be found in the synagogue at the hour of prayer.
+באלו אמרו – at the times [of the reading of the Megillah], they said that those who advance the reading if the time of being read falls on Shabbat.
+אבל זמן עצי הכהנים והעם – that there were families among Israel who had fixed dates every year to bring wood to the Temple for the needs of the arrangement [of the piles of wood on the altar in the Temple], and they would bring an offering of wood with them as voluntary burnt offerings. If the fourteenth of Adar falls on Shabbat, we postpone [the reading] to the next day.
+ותשעה באב – And the same law applies to the other fasts, if one of them falls on the Sabbath.
+וחגיגה – if a Yom Tov/Jewish holy day falls on Shabbat, we postpone the holiday peace-offerings to the next day, for they have payment all seven days; and similarly הקהל – the gathering together of the people (see Deuteronomy 31:10-13, especially verse 12), when the King would read the book of Deuteronomy/Mishneh Torah, and all the people are liable to come and bring their children, as it is written (Deuteronomy 31:12): “[Gather the people] – men, women, children,[and all strangers in your communities…], and on Shabbat this is impossible and this we postpone it to the next day.
+ולא מקדימין – for their time of their obligation has not yet arrived. But [regarding] Tisha B’Av we don’t advance the retribution.
+
+Mishnah 4
+
+אין בין אדר ראשון לאדר שני וכו' – his is how it should be read: There is no difference between the fourteenth and fifteenth of first Adar and the fourteenth and fifteenth of second Adar other than the reading of the Megillah and gifts to the poor [both in the Second Adar], but regarding the matter of eulogies and fasting, both [the first Adar and the second Adar] are equivalent.
+
+Mishnah 5
+
+אין בין יו"ט לשבת אלא אוכל נפש בלבד – [See Mishnah Betzah, 5:2] Our Mishnah is according to [the teachings of] the School of Shammai, who say (Betza 12a), we don’t take out a young child or a Lulav or a Torah scroll into the public domain, since they lack the need for food preparation. And this is not the Halakha, but only according to the words of the School of Hillel, who say that since we are permitted to bring something out for the purposes of eating, it is also permitted to take them out not for the sake of eating. And there are also other things that are prohibited on Shabbat but permitted on Yom Tov/Jewish holy days, even though they are not for the sake of food preparation, such as [see Mishnah Betzah, 5:1] throwing down fruit (if it is about to rain) [that was spread out to dry on the roof] through a trap door on a Jewish holy day, but not on Shabbat.
+שזה זדונו בידי אדם – [if one violates a Mitzvah willfully] on Shabbat , which has death by a Jewish court.
+
+Mishnah 6
+
+אין בין המודר הנאה – One who is forbidden by vow to derive any benefit is not more severe than one [who is forbidden] by vow from [consuming] food other than entering one’s ground, for one [who is forbidden] by vow to derive any benefit , is prohibited to enter into his [home],[whereas] one [who is forbidden] by vow from [consuming] food is permitted [to enter into his home].
+וכליים שאין עושין בהן אוכל נפש – It is permitted to lend them (i.e., the utensils) to one [who is forbidden] by vow from [consuming] food, and especially in a place where they do not hire and similar cases, but in a place where we hire and similar things, it is prohibited, for all benefit that brings one towards [eating] food, for if he did not derive this benefit which is wanting at least the equivalent of a Perutah/penny, it is the benefit of food, for since it is appropriate for that Perutah/penny [to be used] to purchase food.
+נדר – He who says, “behold this burnt offering is upon me,” and afterwards, he set it aside and it was lost, he is liable for his property which may be resorted to in the event of non-payment.
+נדבה – He who says, “behold this burnt offering is upon me,” and it was lost, he is not liable for his property which may resorted to in the event of non-payment, for he did not accept it upon himself, but [regarding] the matter of "בל תאחר"/that he should not be late (see Deuteronomy 23:22: “When you make a vow to the LORD your God, do not put off fulling it/לא תאחר לשלמו , [for the LORD your God will require it of you, and you will have incurred guilt.]”); both are equivalent, as it says (Deuteronomy 23:24): “…and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth,” for behold, vows and donations are mentioned in this matter.
+
+Mishnah 7
+
+שתי ראיות – whether on one day or on two consecutive days, and also three sightings, whether on one day, whether on three consecutive days or two [sightings] on one day, and one on the morrow.
+אלא קרבן – for a person afflicted with gonorrhea who viewed two sightings does not require a sacrifice. But regarding the matter of making someone who performed the acts of the uncleanness caused by an unclean person lying on an object and the uncleanness caused by an unclean man’s sitting [to become] one of the original or direct causes of Levitical uncleanness and even if he did not touch them, and the counting of seven [clean days] from when his flux stopped, for he must count seven clean [days] before he immerses [in the Mikveh/ritual bath], both of these are equivalent.
+אין בין מצורע מוסגר – who requires the locking up of the leper for trial, as it is written (Leviticus 13:5): “[On the seventh day the priest shall examine him, and if the affliction has remained unchanged in color and the disease has not spread on the skin,] the priest shall isolate him for [another] seven days.”
+למצורע מוחלט – where the Kohen [declares] him completely defiled.
+אלא פריעה ופרימה – this is regarding the matter of banishment and defilement, both of these are equivalent.
+אין בין טהור מתוך הסגר לטהור מתוך החלט אלא תגלחת וצפרים – for concerning shearing and the bird sacrifices it is written (Leviticus 14:3): “the leper has been healed of his scaly affection,” excluding the leper being locked up (pending the Kohen’s observation), for his leprosy is dependent upon time (literally, “days”), because even if he was cured, he has to be locked up for seven days. But to the matter of [ritual] purification in the Mikveh, both are equivalent. For someone whose purity [was dependent upon] his being locked up, it is also written (Leviticus 13:6): “[On the seventh day the priest shall examine him again: if the affection had faded and has not spread on the skin, the priest shall pronounce him pure. It is a rash;] he shall wash his clothes, and he shall be pure.” And even though there also are the guilt sacrifices and the LOG (= 6 eggs) of oil, however, here, on the day of his purification and his healing is what is taught, and we are not dealing with the sacrifices that are in [the Torah portion of] Shemini.
+
+Mishnah 8
+
+נכתבין בכל לשון – In the writing of every nation and in the language of every nation.
+אין נכתבין אלא יונית – And the reason that they permitted scrolls in Greek more than other language, as it says in the Bible (Genesis 9:27): “May God enlarge Japheth, and let him dwell in the tents of Shem…” The beauty of Japheth, that is, the beautiful language of Japheth [that is found] among all of the children of Japheth, “let him dwell in the tents of Shem,” and there is no more beautiful language among all of the children of Japheth like the Greek language. And the Halakha is like Rabban Shimon ben Gamaliel. However, at this time, that Greek language has become lost and confounded. Therefore, at this time, we do not write scrolls other than in the Holy Writing and in the Holy Language.
+
+Mishnah 9
+
+מרובה בגדים – Kohanim who served during the Second Temple [period], and even during the First Temple [period] after Isaiah and beyond, when the oil flask was hidden during his days, and there no [distinguishing features of] High Priests other than only the wearing of [multiple outfits of] clothing.
+פר הבא על כל המצות – An Kohen anointed [with the anointing oil] who taught a leniency in a matter whose willful violation [is punished] by means of extirpation, and he acted according to his teaching, he brings a bullock, as it is written (Leviticus 4:3 – “If it is the anointed priest who has incurred guilt, so that blame falls upon the people, he shall offer for the sin of which he is guilty a bull of the herd without blemish as a purification offering to the LORD.”) if he is an anointed Kohen.
+כהן המשמש – A High Priest that something occurred to him to make him unfit for service [in the Temple] and they appointed another in his place and his blemish passed and he returned to his Divine Service, and they removed the one who came in his place, the first one is called “the attending/serving [Priest]” and the second [is called] “removed.”
+אלא פר יוה"כ – for it is impossible to bring two [sacrifices]. And similarly with the tenth of the Ephah, the cakes of the High Priest’s inauguration (see Mishnah Menahot, 11:3) for each day, since it is impossible to bring two [at once]. But regarding all other things, both are equivalent. If he comes to offer incense or any other Divine Service, he makes uses of the eight [different sets of] garments. And both of them are commanded about [marrying] a virgin and warned about [not marrying] a widow. And they offer incense when they are grieving [the loss of a kinsman prior to his/her burial].
+
+Mishnah 10
+
+אין בין במה גדולה – it is dealing with the time when [personal] altars are permitted. The large altar is the communal altar, which was in Nob and Giv’on.
+לבמה קטנה – of each and every individual person, for everyone would make an altar for himself.
+אלא פסחים – and everything that is like the Passover sacrifices, that is, the obligations which had the set time for them like Passover; like, for example, the daily offerings and Musaf/additional offerings. But obligations that do not have for them a fixed/set time, such as the bullock for an unconscious sin of the community, and the goats for idolatry, even on the large altar they would not have been offered.
+
+Mishnah 11
+
+בכל הרואה – in every place from where you are able to see Shiloh.
+היתר – When Shiloh was destroyed, [private] altars were permitted.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הקורא את המגלה למפרע לא יצא – As it is written (Esther 9:28): “Consequently, these days are recalled and observed [in every generation...].” Just as [concerning] the observance of these days, it is impossible to [observe them] out of order/in an irregular way, for it is impossible that the fifteenth day would come before the fourteenth day, so too the recalling – which is the reading of the Megillah, out of order, cannot be done.
+קראה על פה – He did not fulfill [his obligation]. It is written here, נזכרים /observed, and it is written there (Exodus 17:14): "כתוב זאת זכרון בספר"/”Inscribe this in a document as a reminder, [and read it aloud to Joshua…].”
+קראה תרגום בכל לשון לא יצא – A Hebrew who read it (i.e., the Megillah) in [an] Aramaic [translation] and does not understand the language of [the] Aramaic [translation], or in all other languages which he does not understand, he has not fulfilled [his obligation regarding the reading of the Megillah].
+אבל קורין אותה ללועזות בלעז – In that language that they understand, but as long as it is written in that language, for he cannot read it by heart.
+והלועז ששמע אשורית יצא – And Greek, behold it is like Assyrian, regarding this law, but as we have written above (Chapter 1:8), this language has become lost and forgotten.
+
+Mishnah 2
+
+סירוגין – that he reads a bit and then pauses, and goes back and reads a bit [more] and pauses, even if he paused more than it would take in order to read all of it, he has fulfilled [his religious obligation].
+היה כותבה – such as he writes the entire [Megillah], and sets it before him and reads verse-by-verse in the Megillah placed before him, and he writes it, but he does not fulfill his religious obligation other than when he reads the Megillah when it completely written.
+אם כיון לבו – to fulfill [his religious obligation] through this reading.
+בסם – it is root of grass that is called SAHM (a paint).
+בסקרא – a stone that we paint red with it.
+קומוס – a kind of resin/gum and in the foreign language [it is called] GUMMA.
+קנקנתום – (vitriol – used an ingredient of shoe-black and of ink) – in the foreign language [it is called] DRIOLAV, and in Arabic ZA’AG.
+נייר – made from grasses through a glue and we write upon it.
+דפתרא – a leather hide in which its preparation was not completed , which is preserved in salt (i.e., pickled) and floured but not prepared with gall-nut juice.
+על הספר – on the parchment.
+
+Mishnah 3
+
+בן עיר – whose time [for reading the Megillah] is on the fourteenth [of Adar].
+שהלך לכרך – whose time [for reading the Megillah] is on the fifteenth [of Adar].
+אם עתיד לחזור למקומו – if he is dweller of a walled-city [from the time of Joshua, son of Nwho went to a city and designated in the future (i.e., “intends”) to leave from the city on the night of the fourteenth [of Adar] before the crack of dawn. Even though was in the city at night, since he would not be in the city during the day time, this is not even a person who is residing in an open place for one day (see Talmud Megillah 19a). Therefore, he reads [the Megillah] like his place on the fifteenth [of Adar]. But if he does not designate in the future to leave from there that evening, for now, he is like a person who is residing in an open place for that one day (i.e., Purim). Even though he designates in the future (i.e., “intends”) to return on the morrow or on another day, he is called a person who is residing in an open place and reads with them. And the same law applies for a city dweller who went to a walled-city [from the time of Joshua, son of Nun], and he designated in the future (i.e., “intends”) to return on the evening of the fifteenth, he is not considered to be someone in a walled-city [from the time of Joshua, son of Nun] for that one day, and reads [the Megillah] on the fourteenth [of Adar]. And even though he is in a walled-city [from the time of Joshua, son of Nun], but if he has not designated in the future (i.e., “intends”) to return on the night of the fifteenth [of Adar], he does not read [the Megillah] on the fourteenth [of Adar] but rather, delays and reads with them (i.e., dwellers of walled-cities) [on the fifteenth of Adar], and this is how our Mishnah is explained in the Gemara.
+ר' מאיר אומר: כולה – And the Halakha is according to Rabbi Meir.
+
+Mishnah 4
+
+הכל כשרים לקרות את המגילה – [the word] "הכל"/”everyone” – includes women.
+חוץ מחרש – Our Mishnah [is according to] Rabbi Yosi, who said (Mishnah Berakhot, 2:3): He who recites the Shema inaudibly to himself, he has not fulfilled [his religious obligation].
+ר"י מכשיר בקטן – But the Halakha is not according to Rabbi Yehuda.
+אין קורין את המגילה – for a person is required/liable to read the Megillah at night and go back to read it [again] during the day. But the reading of the day time should not be until than after sunrise, as it is written (Esther 9:28): “Consequently, these days are recalled and observed in every generation...”
+ולא מלין – as it is written (Leviticus 12:3): “On the eighth day [the flesh of his foreskin] shall be circumcised.”
+ולא טובלין ולא מזין – as it is written concerning sprinkling (Numbers 19:19): “The pure person shall sprinkle it upon the impure person on the third day and on the seventh day, [thus purifying him on the seventh day….].” And [the Rabbis] made an analogy between (two laws which rest of a biblical intimation or a principle common to both)/היקש – immersion in a ritual bath to sprinkling., and specifically when he immerses [in the Mikveh] on the seventh day, we say that from when it becomes night at the beginning of the seventh day, it is appropriate to immerse [in the Mikveh], and even though that nighttime is the beginning of the “day,” but once the seventh day has passed, it is permissible to to immerse [in the Mikveh] at night.
+שומרת יום כנגד יום – On the eleven days between menstruating cycles. If she saw [blood] one day, she keeps [i.e., “counts”] the day afterwards and immerses on that selfsame day once the sun rises.
+משעלה עמוד השחר כשר – for once the crack of dawn arrives, it is called “daytime,” as it is written in the book of Ezra (actually, Nehemiah 4:15): “And so we worked on, [while half were holding lances,] from the break of day until the stars appeared.” And it is written after this (verse 16): “…that we may use the night to stand guard and the day to work.” But, they did not say, “until sunrise,” rather in order to leave from the doubt of night, since not all are expert in when the crack of dawn occurs.
+
+Mishnah 5
+
+ולוידוי הפרים – the bullock of the anointed Kohen and the bullock for forgetfulness [as a cause of transgression] of the community upon which hey confess their sins that they had brought upon him.
+ולידוי מעשר – (Deuteronomy 26:13): “[You shall declare before the LORD your God ‘I have cleared out the consecrated portion from the house;’….”
+לסמיכה – (Leviticus 1:4): “He shall lay his hand upon the head of the burnt offering….”
+להגשה – he brings near the meal offering fist in the southwest corner of the altar, and afterwards, he takes a fistful of it.
+ולקמיצה ולהקטרה – it is talking about burning on the altar of the handful [of the meal-offering] which the priest takes [bending three middle fingers near the hollow of the hand as he takes hold of it], which is the meal offering corresponding to the sprinkling of the blood with sacrifice [of peace-offerings]. And it is not valid other than during the daytime, but the burning on the altar of the fats and limbs is valid throughout the night, as is taught in our Mishnah (Mishnah 6 and Berakhot, 1:1).
+לקבלה – the reception of the blood in the bowl (out of which the sprinkling is done).
+הזייה – the sprinkling of burnt bullocks of the inner sin-offerings, and the sprinkling of the blood on the altar is also called הזייה/”sprinkling.”
+
+Mishnah 6
+
+ולהקטר חלבים ואברים – the remainder of the daily burnt-offering of the time between the beginning of the decline of the sun until sunset (i.e., afternoon), as it is written, concerning them (Leviticus 6:2): “[This is the burnt offering:] The burnt offering itself shall remain where it is burned on the altar all night [until morning]….”
+זה הכלל: דבר שמצותו ביום כשר כל היום – to include the arrangement of two fragments of frankincense which is placed on the show-bread (on the table of the Sanctuary).
+ודבר שמצותו בלילה כשר כל הלילה – to include the eating of the Passover sacrifice which is valid all night long, and the Sages did not say “until midnight” other than in order to distance a person from sin.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+בני העיר, רחובה של עיר – it has holiness/Kedusha in it, for they pray in it (i.e., the streets of the city) on fast days. And the Sages dispute the anonymous Mishnah and say that the street of the city lacks coming under the category of holiness, since we don’t pray in it other than by mere chance. And the Halakha is according to the Sages.
+בית הכנסת לוקחים תיבה – and specifically, the synagogue of the villages where he is able to sell it, but in the synagogues of walled cities, since in a general way one comes to it, and it is of the community and people cannot sell it.
+ספרים – The Prophets and the Writings (i.e., the second and third sections of the Tanakh/Bible).
+אבל אם מכרו תורה לא יקחו ספרים – for we ascend in holiness and do not descend [in it].
+וכן במותריהן – They sold scrolls [of the Prophets and the Writings] and purchased from some of the monies a Torah, they should not purchase from what remains something whose holiness is less, and all of these things were not said other in order that the seven representatives of the town did not sell [them] in the presence of the witnesses/judges of the city, but if the seven representatives of the town did sell [them] in the presence of the witnesses/judges of the city, even to purchase with their monies liquor to drink, it is permitted, and especially of that [which belongs to] the villages, as we have said.
+
+Mishnah 2
+
+אלא על תנאי – and even that [synagogue] which belongs to the community, it is forbidden for the community to sell it to another community permanently, for it is a manner of disgrace, that is to say, it is not anything in our eyes. But the Halakha is not according to Rabbi Meir.
+ממכר עולם – and even to an individual and even to all of its implements. חוץ מד' דברים – that for those four things he should not sell it (i.e. a bathhouse, tannery, Mikveh and/or a urinal/laundry room – see the next entry).
+בית המים – for laundering or alternatively, for urine.
+ר"י אומר: מוכרין אותו לשם חצר – But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+ואין מפשילין – to plait and twist, and the same law [applies] for all other forms of work, but the twisting of rope requires space the width of [one’s] hands, and the synagogue is a large house and it is worthy of this and it is its custom.
+קפנדריא – to shorten his walk on the way to the synagogue. And the [etymology of] the word קפנדריא/Kapandaria, is (see Talmud Berakhot 62b and Mishnah Berakhot 9:5 and the Bartenura commentary there) “in place of going around the rows of houses, I will enter this one,” that is to say, all the while that I need to go around rows of houses, I will shorten my path and enter on this path.
+מפני עגמת נפש – for they remember the days of its building and give heart to [re-]build it if they are able; or, they will request mercy upon it for its reconstruction. Therefore, there is no prohibition other than to pick grass and feed it to cattle or to destroy it [completely], but to pick grass and leave them in their place, it is permitted, and there is grieving of the soul.
+
+Mishnah 4
+
+קורין פרשת שקלים – [The Torah portion of] Kee Tissa (Exodus 30:11-16), to announce that [people] should bring their Shekels in Adar in order that they can make offerings on the first of Nisan from new Terumah/heave-offerings.
+מקדימין לשעבר – the read in the portion of Shekalim (Exodus 30:11-16) on the Sabbath that is before Rosh Hodesh, and even if Rosh Hodesh Adar falls on Friday, we advance the reading to the previous Shabbat.
+ומפסיקין בשבת הבאה – from reciting the second portion, in order that the portion of Zakhor (Deuteronomy 25:17-19) would be read on the Sabbath closest to Purim, to juxtapose the wiping out/destroying of Amalek with the wiping out/destroying of Haman.
+בשלישית פרה אדומה – to warn the Jewish people to purify themselves and that they should make their Passover sacrifices in purity. And which is the third Sabbath? That which is closest to immediately after Purim. And when Rosh Hodesh Nisan occurs on Shabbat, it would be that the third Shabbat is the Shabbat closest to Rosh Hodesh Nisan, in order to juxtapose the warning of the purification of those who became defiled [through contact] with the dead to the Passover [offerings].
+ברביעית החדש הזה – for there is the portion of Passover (Exodus 12:1-20).
+לכסדרן – to the order of the Haftarot/prophetic portions, for until here, we recite Haftarot that are an abstract of/a reflection of the four [special] Torah portions: The portion of Shekalim – “At years of age” (II Kings 12:1); the portion of Zakhor: “…I am exacting the penalty for what Amalek did to Israel…”(I Samuel 15:2 – though many customs today have the community read the entire chapter); the portion of Parah: “And I will sprinkle upon you purifying waters” (Ezekiel 36:15); the portion of HaHodesh: “On the first day of the first month” (Ezekiel 45:18). From here and onwards, he returns to recite the prophetic portion that is a reflection of the [Torah] portion of that day.
+לכל מפסיקין – We do not recite a prophetic portion that is a reflection of that day’s [Torah] portion, but rather, an abstract of the event.
+
+Mishnah 5
+
+בפרשת מועדות שבתורת כהנים – “When an ox or sheep or a goat [is born…]” (Leviticus 22:27 – it begins the verse before and extends to Leviticus 23:44). It is dealing with the first day. But nowadays, it is the general practice that on the first day [of Passover] we read: “Go, pick out [lambs for your families…]” (Exodus 12:21 through verse 51), and we recite the Haftarah concerning the Passover in Gilgal (Joshua 3:5-7 and Joshua 5:2-16 and 6:1, 27); on the Second Day [of Passover” we read [in the Torah]: “When an ox or sheep or a goat [is born…]” (Leviticus 22:26-23:44). And we recite the Haftarah of the Passover of [King] Josiah (II Kings 23:1-9; 21-25 – though Bartenura errantly lists chapter 22). On the third day, [we read]: “Consecrate to Me every first-born” (Exodus 13:1-16). On the fourth day, [we read]: “If you lend money to My people…” (Exodus 22:24-23:19); on the fifth day [we read]: “Carve [two tablets of stone like the first…” (Exodus 34:1 – though today, the Torah reading, if it is Shabbat Hol HaMoed/the Intermediate Sabbath, begins with Exodus 33:12 and extends to Exodus 34:26); on the sixth day, [we read]: “Let the Israelite people offer the Passover sacrifice at its set time” (Numbers 9:2 – but the reading begins at Numbers 9:1 as pointed out in the Bartenura commentary – and extends to Numbers 9:14); on the seventh day, the Song at the Sea of Reeds (Exodus 13:17 – which extends to Exodus 15:26); and we recite the Haftarah: “And David spoke” (II Samuel 22:1-51). On the eighth day, which is the last day of Yom Tov in the Diaspora, we read [from the Torah]: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17) and recite from the Haftarah: “This same day at Nob He will stand [and wave his hand]…” (Isaiah 10:32 through verse 34, Isaiah 11:1-16 and Isaiah 12:1-6). On Shavuot/Atzeret, on the first day of Yom Tov,[we read in the Torah]: “In the third month…” (Exodus 19:1 through Exodus 20:23) and recite the Haftarah of the Chariot of Ezekiel (Ezekiel, 1:1-28 and 3:12; on the Second Day of the Diaspora, [we read in the Torah}: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17] and recite from the Haftarah Habbakuk (Chapter 3, verses 1-19; there is a Sephardic practice to extend the reading from Habbukuk 2:20-3:19). On Rosh Hashanah [we read in the Torah]: “And God took note of Sarah” (Genesis 21:1 through verse 24) for on Rosh Hashanah, Sarah was remembered, and we recite from the Haftarah of Hannah (I Samuel 1:1 through chapter 2, verse 10) as she too was remembered on Rosh Hashanah. On the Second Day of Rosh Hashanah, [we read in the Torah] the Akedah/the Binding [of Isaac] (Genesis, chapter 22, verses 1 through 24) and we recite the Haftarah portion: “Truly, Ephraim is a dear son to Me…” (verse 20 is the verse quoted at the conclusion of the Haftarah – of chapter 31 of Jeremiah – the Haftarah begins at verse 2). On Yom Kippur morning [we read in the Torah]: “After the death” (Leviticus 16:1 – the reading extends to the end of the chapter, verse 34) and we recite the Haftarah portion: “[For thus said] He who high aloft forever dwells” (verse 15 of the Haftarah from Isaiah that begins with chapter 57 verse 14 and concludes in Isaiah chapter 58 verse 14). At Minhah/Afternoon Service, [we read from the Torah]: the [laws of] incest (Leviticus chapter 18, verses 1-30) and recite the Haftarah [of the book of] Jonah. On [both] of the first two days of Yom Tov of “the holiday” (i.e., Sukkot), [we read from the Torah]: “When an ox or sheep or goat [is born]…” (Leviticus 22:26-23:44) and on the first day, we recite the Haftarah: “Lo, the day of the LORD is coming…” (Zechariah 14:1 and continuing to verse 21), and on the Second Day [of the Holiday], we recite the Haftarah: “All the men of Israel gathered [before King Solomon at the Feast…]” (I Kings, chapter 8, verses 2-21). And all the rest of the days of the Holiday (i.e., Sukkot), we read the sacrifices of the Holiday. How so? On the third day, which is the first day of Hol HaMoed, the Kohen reads, “And on the second day” (Numbers 29:17 and onwards to 19), the Levite reads: “And on the third day” (Numbers 29:20-22) and the Israelite reads: “On the fourth day” (Numbers 29:23-25), and the fourth Aliyah returns and reads: “On the second day” (Numbers 29:17-19) and “On the third day” (Numbers 29:20-22). On the fourth day (which is the second day of Hol HaMoed), the Kohen reads: “On the third day” (Numbers 29:20-22); the Levite reads “On the fourth day” (Numbers 29:23-25); the Israelite reads: “On the fifth day” (Numbers 29:26-28), and the fourth Aliyah reads: “On the third day” (Numbers 29:20-22) and “On the fourth day” (Numbers 29:23-25) and similarly for all of them. On the concluding day of the Holiday (i.e., Shemini Atzeret, as we know it today), [we read from the Torah]: “All male firstlings” (Deuteronomy 15:17 through Deuteronomy 16:17 – but today, if Shemini Atzeret occurs on Shabbat, we begin the Torah reading at Deuteronomy 14:22). And we recite the Haftarah: “When Solomon finished [offering to the LORD]…” (I Kings 8, 54-66), and on the morrow, we read [from the Torah]: “And this is the blessing” (Deuteronomy 33:1-through the conclusion of the Torah, Deuteronomy 34:12. The Bartenura does NOT mention the reading of the first chapter of Genesis as well). And we recite the Haftarah: “And it came to pass after the death of Moses” (Joshua, 1:1-18). And on the Shabbat that falls on Hol HaMoed/the Intermediate Days, whether for Passover or Sukkot, we read [from the Torah]: “See, You say to me…” (Exodus 33:12-34:26), and recite for the Haftarah: On Passover – The Dry Bones (Ezekiel 37:1-14) and for Sukkot: “When Gog sets foot [on the soil of Israel]…” (Ezekiel 38:18-39:16), for the tradition is in our hands that the Resurrection of the Dead will someday occur during Passover, and the War of Gog and Magog on Sukkot.
+
+Mishnah 6
+
+במעמדות במעשה בראשית – Since for the sacrifices, heaven and earth were established, and the order of their readings is explained in the last chapter (4) of Tractate Taanit.
+ברכות וקללות – “If you will follow My laws…’ (Leviticus 26:3 and following) to inform that retribution comes to the world for being engaged in sin (see specifically, Leviticus 26:14-46, “the Rebuke”) so that they will return [to God] in repentance and will be saved from their troubles.
+כסדרן – according to the portion of the day
+ואין עולין להם מן החשבון – so that when Shabbat arrives, they will return and read what they read on [the previous] Monday and Thursday [mornings] and on Shabbat at Minha/Afternoon Service.
+שנאמר וידבר משה – this refers to the entire Mishnah, to teach from here that it is Mitzvah on each festival to read from the [subject] matter of the festival.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+הקורא את המגילה עומד ויושב – if he wants, he stands; if he wants, he sits.
+קראוה שנים – together
+יצאו – and we don’t that two voices are not heard as one, for since it (i.e., the Megillah reading) is beloved to them, they pay attention.
+מקום שנהגו לברך אחריה יברך – but before [the Reading of the Megillah] it is required to recite in every place three blessings: “on the reading of the Megillah,” “who has performed miracles,” and “who has kept us alive,” whether at night or during the day, for the reading of the day is the essence, as it is written (Esther 9:28): “Consequently, these days are recalled and observed…” There is, according to the one who says that since he recited the blessing ”who has kept us alive” at night, he should not recite “who has kept us alive” in the daytime, and this makes sense.
+ואין מוסיפין עליהן – that they would not make it difficult for the congregation because they are working days and on Shabbat at Minhah is also close to darkness, since the entire day [of Shabbat] they were accustomed to preach/expound [on the Torah], and for that reason also, we don’t recite a Haftarah.
+הפותח והחותם בתורה מברך לפניה ולאחריה – The person who begins to read in the Torah first recites the blessing before [the reading] and the last person who closes the blessing through which he completes [the reading] recites the blessing after it, and all the others who read the Torah do not recite a blessing either before or after. But nowadays, the entire [Jewish] world practiced that everyone recites a blessing before it (i.e., the reading of the Torah) and after it, as a decree lest those who enter [the synagogue late] and did not hear the first person who recited the blessing before it and would say that there is no blessing of the Torah before [the reading], and because of those who leave [the synagogue early] and who did not hear [the last person] who closes the blessing who recites a blessing after it, and the first ones [that he heard] did not say a blessing and they would say that there is not blessing of the Torah after [the reading].
+
+Mishnah 2
+
+ואין מוסיפין עליהן – since on the New Moons and on the Intermediate Days of the Festival, there is also idleness from work, since work [related to] a business which cannot be postponed without irretrievable loss is permitted.
+ביו"ט ה' – since anything that is greater than something of the same kind, increases the number of me. Therefore, on New Moons and on the Intermediate Days of the Festival,, where there is a Musaf/additional sacrifice, we read four [aliyot]; on Yom Tov/festivals where there is idleness from work, we read five, and on Yom Kippur which [if violated] is punished by extirpation, we read six. On Shabbat in which [one is] liable for stoning, we read seven [aliyot].
+
+Mishnah 3
+
+אין פורסין את שמע – Ten [men] who came to the synagogue after the congregation had recited the Shema (Deuteronomy 6:4-9; 11:13-21 and Numbers 15:37-41), one stands up and recites Kaddish and Barchu (i.e., the call to worship), and first blessing that is before the Shema. [The word] פורסין means “a piece,” that is to say, half of the matter; from two blessings that are before the Shema, a person recites one blessing.
+ואין עוברין לפני התיבה – the emissary of the congregation.
+ואין נושאין כפים – to recite the Priestly Blessing (Numbers 6:22-26).
+ואין קוראין בתורה – in a community/congregation, and all of these, they are not done with less than ten [men], as it is written (Leviticus 22:32): “[You shall not profane My holy name,] that I may be sanctified in the midst of the Israelite people…”every matter of holiness does not take place with less than ten;.. It is written here, בתוך בני ישראל/in the midst of the Israelite people, and it is written there (Numbers 16:21): “Stand back from this community that I may annihilate them in an instant!” Just as there, it is ten, so here too, it is ten. (Interestingly, while the Bartenura commentary quotes the Talmud Megillah 23b, it omits the more familiar derivation for a Minyan being ten male Jewish adults, even as the Talmud does quote it there from Numbers 14:27: “How much longer shall that wicked community keep muttering against Me?” The community/עדה mentioned in the verse clearly refers to ten individuals, the ten spies who brought a negative report about their spy mission to the Promised Land. That analogy, based upon the word עדה /congregation or community is often then compared with Numbers 35:24 and 25, as is found in the Mishnah, Tractate Sanhedrin Chapter 1:6. Whereas, the interpretation quoted by Bartenura is based upon analogy of the word “בתוך/in the midst of.”).
+ואין עושין מעמד ומושב – for the deceased, when they carry the dead to bury him, they would sit (today – we “stop”) seven times in honor of the deceased. And we recite on each and every period of eulogy: “Arise dear ones, arise; sit dear ones, sit.” But with less than ten, it is not the way of the world.
+ברכת אבלים – a blessing of consolation pronounced in the open air on the mourners’ return from burial, for they would recite a blessing corresponding to the mourners and a blessing corresponding to those who comfort the mourners, etc., as it is explained in the first chapter of [Talmud] Ketubot (8a).
+ותנחומי אבלים – who stand in a row when they return from the grave and comfort the mourners and this line is [made up of] not less than ten.
+וברכת חתנים – Seven blessings that they recite to the groom.
+ואין מזמנין – since they are required to say, "נברך אלהינו"/”we will bless our God”; less than ten is not the way of the world.
+ובקרקעות – of הקדש/that which is dedicated to the Temple; one who comes to redeem them requires ten and one of them is a Kohen, for ten Kohanim are written in the portion of Dedications to the Temple/הקדשות; three in evaluation [of land],and three [with regard to] the cattle, and four for the land [that is dedicated].
+ואדם כיוצא בהן – if he said, “these monies are upon me,” we assess him like a servant. And there is an analogy made between servants and property, as it is written (Leviticus 25:46): “You may keep them as a possession for your children after you [for them to inherit as property for all time….].” For just as we require ten for property, and one of their number is a Kohen, this also [applies] for a person.
+
+Mishnah 4
+
+ולא יקרא למתורגמן יותר מפסוק אחד – so that the translator [into Greek or Chaldaic of the Biblical portion read at services] would not err when he translate by heart.
+ובנביא שלשה – if he wishes, and we don’t care if he errs, and we don’t derive instruction from it.
+ואם שלשתן שלש פרשיות – As for example (Isaiah 52:3-5): “For thus said the LORD: You were sold for no price, [and you shall be redeemed without money”]; “For thus said [the LORD] God; Of old, My people went down [to Egypt to sojourn there….”]; “What therefore do I gain here? – declares the LORD -….”]. These are three sections in three consecutive verses.
+מדלגין בנביא – from portion to portion and even from subject matter to subject matter.
+ואין מדלגין בתורה – in two subject matters, but in one subject matter, one may skip, such as the High Priest who would read on Yom Kippur the portion of Aharei Mot (Leviticus, chapter 16), and he would skip and read (Leviticus 23:26): “Mark the tenth day [of this seventh month is the Day of Atonement…]”
+עד שלא יפסיק התורגמן – One who skips whether in the Torah in one subject matter or in the Prophets in two subject matters, he should delay other than in order that the translator can complete translating what he wants to translate, for there is no respect for the congregation [for him] to stand there in silence.
+
+Mishnah 5
+
+המפטיר בנביא – He who regularly to chant the Haftarah from the Prophets, the Sages ordained that he should recite the prayers for the benefit of those who have come too late for the regular service in public (though Rashi defines פורס על שמע – to mean that he recites part of the prayers before Shema – see Talmud Megillah 23b)
+והוא עובר לפני התיבה – to fulfill [the religious obligations of the many in the sanctification of [God’s] name in prayer, since he furnishes for himself to conclude the reading from the Torah by reading a portion of the Prophets (i.e., the recite the Haftarah), for it is something that is not for his honor, and the Sages established for him that this is for his honor.
+ואם היה קטן – that he is unable to descend before the Ark nor to recite the prayers for the benefit of those who have come too late for the regular service.
+אביו או רבו – descend before the Ark
+על ידו – for him.
+
+Mishnah 6
+
+קטן קורא בתורה – and there are those from the Gaonim who said, specifically, from the third [Aliyah] onwards.
+והוא עובר לפני התיבה – because he comes to fulfill the religious obligations of the community and whomever is not obligated in a matter is not able to fulfill the religious obligations of the community.
+ואינו נושא את כפיו – if he is a Kohen, for it is not honorable for the community to be bent down for his blessing.
+פוחח – his clothes are torn and his arms can be seen from the outside. Naked and barefooted, we translate [from the Aramaic], to have holes in one’s garments/is exposed and barefooted.
+פורס על שמע – for he is obligated in the matter
+אבל אינו קורא בתורה – because of the honor of the Torah, and similarly, [going] before the Ark, and also for raising one’s hand [for the Priestly Blessing], because it is a disgrace for the congregation.
+סומא פורס על שמע – for even though he does not see luminaries, he derives benefits from the luminaries, for people see him and save him from stumbling-blocks.
+רבי יהודה אומר: כל מי שלא ראה מאורות מימיו לא יפרוס – because he had no benefit from them ever. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+כהן שיש בידיו מומין – and similarly on his face or his feet
+לא ישא כפיו – since the Kohanim are not entitled to go up in their sandals to the Dukhan (priest’s stage from which they pronounce the Priestly Blessing). And if he has blemishes on his feet, people will look at him and through this they will come to look at his hands, and one who looks at the Kohanim when they raise their hands to recite the Priestly Blessing, their eyes will become dim, because the Divine Presence rests between their hands.
+אסטיס – its color is similar to Tekhelet/azure.
+פואה – red roots that we paint red and we reach a definitive conclusion in the Gemara that if he would thresh in his city, that is, he was regularly with them and everyone knows of the blemishes that he has on him , or the color that is on his hands, or that the work of most of the people of the city is in that, it is permitted, for furthermore, they don’t look at him.
+
+Mishnah 8
+
+אף בלבנים לא יעבור – for we suspect lest heresy was cast on him, for idolaters are strict in this.
+העושה תפילין שבראשו עגולות – like a nut or an egg
+סכנה – it should enter on his head
+ואין בה מצוה – as square (i.e. quadrilateral) phylacteries are a usage dating from Moses as delivered from Sinai (i.e. a traditional law or traditional interpretation of a written law).
+הרי זה דרך מינות – as they despite the words of the Sages and follow after the [literal] implication of the Bible as they say: “between your eyes” (Deuteronomy 6:8) literally, “on your hand,” (ibid.,) literally. But the Sages learned through an analogy [that the words] “between your eyes” is in the place of one’s hair[line] on one’s head, the place where the baby’s brain pulsates (see Talmud Menahot 37a). [The words] “on your hand” [means] at the height of the arm, on the biceps muscle (Talmud Menahot 37a) at the top of the arm – opposite the heart.
+ציפן זהב וכו' – And the Biblical verse states (Exodus 13:9): “[And this shall serve as a sign on your head and as a reminder on your forehead] – in order that the Teaching of the LORD may be in your mouth….], what is permitted [to be placed] in your mouth, so that everything will come from pure cattle and not from gold.
+ונתנה על בית אונקלי – on the sleeve of clothing on the outside, and the Biblical verse states: “it shall serve for YOU as a sign,” and not as a sign for others.
+הרי זה דרך החיצונים – people who follow after their own thoughts, outside of the opinions of the Sages.
+
+Mishnah 9
+
+יברכוך טובים הרי זו דרך מימות – the Jewish people must combine with them Jewish sinners in union of their fasts, for the galbanum’s smell is evil and the Bible counts it among one of the ingredients of the frankincense (so are the wicked with the righteous combined in prayer – see Talmud Keritot 6a and the Shabbat Siddur after the prayer Ein Kelohenu).
+על קן צפור יגיעו רחמיך – (see also Mishnah Berakhot, 5:3) just as your mercies reach the nest of the bird, and you decreed (Deuteronomy 22:6): “do not take the mother with her young,” so too, you should have consideration and compassion upon us. We silence him for he performs the commandments of the LORD as [acts of] compassion but they are not other than decrees.
+ועל הטוב יזכר שמך – On Your goodness, we will give thanks to You – we silence him, for we are required to praise God for the evil [that befalls us] (see Mishnah Berakhot, 9:5), just as we praise God for the good [that occurs to us].
+מודים מודים – for it appears as two Powers (see Mishnah Berakhot, 5:3), that he gives thanks and accepts upon himself two deities.
+המכנה בעריות – for he expounds upon the portion of illicit sexual relationships (i.e., Leviticus chapter 18) in the language of substituted words/attributes. For he says that the Written [Torah] did not speak about illicit sexual relationships specifically, but rather that he should not reveal the prostitution/disgrace of his father and his mother in public.
+ומזרעך לא תתן לאעברא לארמיותא – do not come upon a non-Jewish woman sexually so that she would give birth to a child for idolatry.
+משתקין אותו בנזיפה – for the Biblical verse from its implied meaning, and gives [the punishment] of extirpation for someone engaged in sexual relations with a non-Jewish woman, and obligating him for a sin offering in the case of inadvertent transgression.
+
+Mishnah 10
+
+מעשה אמנון ותמר נקרא ומיתרגם – and we are not fearful for the dear ones of David, and this [pragmatically] is that it is not written, Amnon, the son of David, as we need to say further on.
+מעשה עגל הראשון נקרא ומתרגם – and we are not fearful for the dear ones of Israel
+מעשה עגל השני – from (Exodus 32:21-25): “Moses said to Aaron, [[What did this people do to you that you have brought such great sin upon them?’],” until “Moses saw that the people [were out of control…]” and the verse (Exodus 32:35): “Then the LORD sent a plague upon the people [for what they did with the calf that Aaron made],” all of these are read but are not translated [to Aramaic] because of the honor of Aaron.
+ברכת כהנים – which is read but not translated because it has in it (Numbers 6:26): “The LORD bestow His favor (or “lift up His countenance) upon you [and grant you peace!], so that people would not say that the Holy One, blessed be He lifts up His countenance, and they do not know that Israel is appropriate for to lift up one’s countenance/face to them.
+מעשה דוד ואמנון – is not read in the Haftarah and is not translated. All of these verses in which it is written in them “Amnon the son of David,” but those in which are stated “Amnon” alone, but we said above that the Episode of Amnon and Tamar is read and translated.
+אין מפטירין במרכבה – perhaps we would come to question it and preoccupy [ourselves] with it. [NOTE: We do recite the Haftarah of Ezekiel, Chapter 1 on the first day of Shavuot].
+
+אין מפטירין בהודע את ירושלים – (Ezekiel 16) because of the honor/dignity of Jerusalem; but the Halakha is not according to Rabbi Eliezer.
\ No newline at end of file
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+Bartenura on Mishnah Megillah
+ברטנורא על משנה מגילה
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה מגילה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מגילה נקראת באחד עשר בשנים עשר.</b> פעמים בזה ופעמים בזה כדמפרש ואזיל:
+<b>מימות יהושע בן נון קורין בט״ו.</b> דכתיב (אסתר ט׳:י״ט) על כן היהודים הפרזים עושים את יום י״ד, ומדפרזים בי״ד ש״מ דמוקפין בט״ו. ומימות יהושע, נפקא לן ג״ש מפרזי פרזי, כתיב הכא היהודים הפרזים וכתיב התם (דברים ג׳:ה׳) לבד מערי הפרזי, מה להלן מימות יהושע אף כאן מימות יהושע. ותקנו שהכרכים המוקפים חומה מימות יהושע אע״פ שאין להם חומה עכשיו יקראו בט״ו כמו שושן, כדי לחלוק כבוד לא״י שהיתה חרבה בימי מרדכי ואסתר, כדי שיהיו קורין כבני שושן ויחשבו כאילו הם כרכים המוקפים אע״פ שהם עתה חרבין, ויהיה זכרון לא״י בנס זה. ולפי שיהושע התחיל להלחם בעמלק תחלה וכתיב (שמות י״ז:י״ד) כתוב זאת זכרון בספר ושים באזני יהושע, לפיכך הזכירו מימות יהושע:
+<b>אלא שהכפרים מקדימין.</b> כלומר מאחר שמוקפין קורין בט״ו ושאין מוקפין בי״ד הכל בכלל, והיכי משכחת תו י״א י״ב וי״ג, אלא שהכפרים נתנו להם רשות להקדים קריאתן ליום הכניסה יום ב׳ בשבת שלפני י״ד, או ה׳ בשבת, שהן יום הכניסה שהכפרים מתכנסים בעיירות למשפט, לפי שב״ד יושבים בב׳ וה׳ בתקנת עזרא. א״נ מתכנסין הכפרים לעיירות בב׳ וה׳ לשמוע קריאת התורה, והכפרים אינם בקיאים כל כך לקרות וצריכים שיקראנה להם אחד מבני העיר, ולא הטריחום חכמים לחזור ולבא ביום י״ד, כדי שיהיו פנויים ביום פורים להספיק צרכי סעודת פורים לבני העיירות. ומצאו לדבר זה רמז מן המקרא דכתיב (אסתר ט׳:ל״א) לקיים את ימי הפורים האלה בזמניהם, ואי לא תקון מרדכי ואסתר אלא י״ד וט״ו הכתובים במקרא, לימא קרא בזמנם, מאי זמניהם, ש״מ עוד ב׳ זמנים אחרים חוץ מאותן הכתובים במגילה, וי״ג לא צריך קרא לרבויי שיהא ראוי לקריאה, שעיקר הנס בו היה, שבו נקהלו להנקם מאויביהם בין בשושן בין בשאר מדינות. על כרחך לא רבי קרא אלא י״א וי״ב. ואין לומר דרבי ט״ז וי״ז שלאחר י״ד וט״ו הכתובים במגילה, דאמר קרא (שם) ולא יעבור: 
+
+Mishnah 2
+
+<b>חל להיות.</b> י״ד. בע״ש. עיירות ומוקפין קורין בו ביום, שאין קריאת מגילה בשבת, גזירה שמא יטלנה בידו ויעבירנה ד׳ אמות ברשות הרבים, ואם יאחרנה עד אחד בשבת הוה ליה י״ו, ואמר קרא ולא יעבור. ואע״פ שבני הכרכים קורין המגילה בי״ד כשחל ט״ו להיות בשבת, מ״מ אין קורין ויבא עמלק אלא בשבת שהוא יום ט״ו, ומפטירים פקדתי, ושואלין ודורשין בהלכות פורים כל אותה שבת. וסעודת פורים אית דאמרי דעבדי לה ביום י״ד שבו קורין את המגילה, ואית דאמרי דמאחרין אותה לאחר השבת. והכי משמע בירושלמי דסעודת פורים שחל להיות בשבת מאחרין ולא מקדימין. ולכ״ע אין עושים אותה בשבת:
+<b>חל להיות.</b> י״ד. באחד בשבת כפרים מקדימין ליום הכניסה. דה״ל י״א. וה״מ שהקילו חכמים לבני הכפרים להקדים ליום הכניסה, בזמן שישראל שרויין על אדמתן ושלוחי בית דין יוצאים להודיע מתי קידשו ב״ד החדש ומתי הפסח נקבע. אבל בזמן הזה שהעם מסתכלין בקריאת המגילה ומונים ממנה שלשים יום לפסח, אם יקדימו הכפרים קריאתן הרי יעשו הפסח לסוף ל׳ יום של קריאה, ונמצאו אוכלין חמץ בימים אחרונים של פסח, לפיכך אין קורין אותה אלא בזמנה: 
+
+Mishnah 3
+
+<b>עשרה בטלנין.</b> של בית הכנסת, שבטלים ממלאכתן ונזונים משל צבור כדי להיות מצויין תמיד בשעת התפילה בבהכ״נ:
+<b>באלו אמרו.</b> בזמנים של מגילה אמרו מקדימין אם חל זמן קריאתה בשבת:
+<b>אבל זמן עצי הכהנים והעם.</b> שהיו משפחות לישראל שקבועים להם ימים בכל שנה להביא עצים למקדש לצורך המערכה, ומביאין קרבן עצים עמהם עולות נדבה, אם חל להיות בשבת מאחרים ליום מחר:
+<b>ותשעה באב.</b> והוא הדין שאר תעניות אם חל א׳ מהן להיות בשבת:
+<b>וחגיגה.</b> אם חל י״ט בשבת דוחין שלמי חגיגה למחר, שהרי יש לה תשלומין כל ז. וכן הקהל את העם, שהיה המלך קורא בספר משנה תורה, וכל העם חייבין לבא ולהביא את טפם כדכתיב (דברים ל״א:י״ב) האנשים והנשים והטף, ובשבת אי אפשר ודוחין אותו למחר:
+<b>ולא מקדימין.</b> דאכתי לא מטי זמן חיובייהו. ותשעה באב, דאקדומי פורענותא לא מקדמינן: 
+
+Mishnah 4
+
+<b>אין בין אדר ראשון לאדר שני וכו׳</b> הכי קאמר אין בין ארבעה עשר וחמשה עשר של אדר ראשון לארבעה עשר וחמשה עשר של אדר שני, אלא מקרא מגילה ומתנות לאביונים, הא לענין הספד ותענית זה וזה שוין: 
+
+Mishnah 5
+
+<b>אין בין יו״ט לשבת אלא אוכל נפש בלבד.</b> מתניתין ב״ש היא [ביצה יב.] דאמרי אין מוציאין את הקטן ולא את הלולב ולא את הס״ת לרשות הרבים כיון שאין בהם צורך אוכל נפש. ואין כן הלכה אלא כדברי בית הלל דאמרי מתוך שהותרה הוצאה לצורך אכילה הותרה נמי שלא לצורך אכילה. ואיכא נמי מילי אחרינא שאסורים בשבת ומותרים ביו״ט אע״פ שאינם צורך אוכל נפש, כגון משילין פירות דרך ארובה ביו״ט, אבל לא בשבת:
+<b>שזה זדונו בידי אדם.</b> שבת יש בה מיתת ב״ד: 
+
+Mishnah 6
+
+<b>אין בין המודר הנאה.</b> אין מודר הנאה חמור ממודר מאכל אלא דריסת הרגל, שמודר הנאה אסור לו ליכנס בתוך שלו ומודר מאכל מותר:
+<b>וכלים שאין עושין בהן אוכל נפש.</b> מותר להשאילן למודר מאכל. ודוקא במקום שאין משכירין כיוצא בהם, אבל במקום שמשכירין כיוצא בהם, אסור, דכל הנאה המביאה לידי מאכל שאם לא ההנהו זה מחוסר בה שוה פרוטה, הנאת מאכל הוא שהרי ראויה אותה פרוטה לקנות בה מאכל:
+<b>נדר.</b> האומר הרי עלי עולה, ולאחר זמן הפרישה ונאבדה, חייב באחריותה:
+<b>נדבה.</b> האומר הרי זו עולה, ונאבדה, אינו חייב באחריותה, שהרי לא קבלה עליו. אבל לענין בל תאחר זה וזה שוין דכתיב (דברים כ״ג:כ״ד) כאשר נדרת לה׳ אלהיך נדבה אשר דברת בפיך, הרי נדר ונדבה אמורים בענין: 
+
+Mishnah 7
+
+<b>שתי ראיות.</b> בין ביום א׳ בין בשני ימים רצופים. וכן ג׳ ראיות בין ביום א׳ בין בג׳ ימים רצופים, או ב׳ ביום א׳ וא׳ למחר:
+<b>אלא קרבן.</b> שזב הרואה ב׳ ראיות אינו טעון קרבן. אבל לענין לעשות משכב ומושב אב הטומאה ואפילו לא נגע בהן, וספירת ז׳ משיפסוק מזובו, שצריך למנות ז׳ נקיים קודם שיטבול, זה וזה שוים:
+<b>אין בין מצורע מוסגר.</b> שטעון הסגר כדכתיב (ויקרא י״ג:ה׳) והסגירו הכהן שבעת ימים:
+<b>למצורע מוחלט.</b> שטמאו הכהן לגמרי:
+<b>אלא פריעה ופרימה.</b> הא לענין שלוח וטומאה זה וזה שוין:
+<b>אין בין טהור מתוך הסגר לטהור מתוך החלט אלא תגלחת וצפרים.</b> דגבי תגלחת וצפרים כתיב (שם י״ד) והנה נרפא נגע הצרעת מן הצרוע, יצא מוסגר שצרעתו תלויה בימים. שאפילו נרפא צריך להיות מוסגר שבעה ימים. אבל לענין טהרה במקוה זה וזה שוין, דבטהור מתוך הסגר נמי כתיב (שם י״ג) וכבס בגדיו וטהר. ואע״ג דאיכא נמי קרבנות אשם ולוג שמן, מיהו הכא ביום טהרתו ורפואתו הוא דקתני, ולא איירי בקרבנות שהן בשמיני: 
+
+Mishnah 8
+
+<b>נכתבין בכל לשון.</b> בכתב של כל אומה ובלשון של כל אומה:
+<b>אין נכתבין אלא יונית.</b> וטעמא דשרו ספרים ביונית יותר משאר לשונות, דאמר קרא (בראשית ט,כ"ז) יפת אלהים ליפת וישכון באהלי שם, יפיפותו של יפת, כלומר הלשון היפה שבכל בני יפת, ישכון באהלי שם, ואין לך לשון יפה בכל בני יפת כלשון יוני. והלכה כרשב״ג. מיהו בזמן הזה כבר אבד אותו לשון יוני ונשתבש, לפיכך אין כותבין ספרים בזמן הזה אלא בכתב הקודש ובלשון הקודש: 
+
+Mishnah 9
+
+<b>למרובה בבגדים.</b> כהנים ששמשו בבית שני, ואף בבית ראשון מן יאשיהו ואילך שנגנזה צלוחית של שמן המשחה בימיו, ולא היו כהנים גדולים אלא בלבישת הבגדים בלבד:
+<b>פר הבא על כל המצות.</b> כהן משוח שהורה היתר בדבר שזדונו כרת, ועשה כהוראתו, מביא פר כדכתיב (ויקרא ד׳:ג׳) ואם הכהן המשיח:
+<b>כהן המשמש.</b> כהן גדול שאירע בו פסול ומינו אחר תחתיו ועבר פסולו וחזר לעבודתו, והעבירו הבא תחתיו. הראשון קרוי משמש, והשני עבר:
+<b>אלא פר יוה״כ.</b> שא״א להביא שתים. וכן עשירית האיפה חביתי כהן גדול שבכל יום שא״א להביא שתים. הא לכל שאר דברים זה וזה שוין. אם בא להקטיר או לעבוד שום עבודה משמש בשמנה בגדים. ושניהם מצווין על הבתולה, ומוזהרים על האלמנה. ומקריבין אוננין: 
+
+Mishnah 10
+
+<b>אין בין במה גדולה.</b> בשעת היתר הבמות מיירי. במה גדולה היא במת צבור שהיתה בנוב וגבעון:
+<b>לבמה קטנה.</b> של כל יחיד ויחיד, שכל אחד היה עושה במה לעצמו:
+<b>אלא פסחים.</b> וכל שהוא כעין פסחים, דהיינו החובות שקבוע להן זמן כפסח, כגון תמידים ומוספים. אבל חובות שאין קבוע להם זמן כגון פר העלם דבר של צבור ושעירי עבודה זרה, אף בבמה גדולה לא היו קרבין: 
+
+Mishnah 11
+
+<b>בכל הרואה.</b> בכל מקום שיכול לראות משם את שילה:
+<b>יש אחריה היתר.</b> כשחרבה שילה הותרו הבמות:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הקורא את המגלה למפרע לא יצא.</b> דכתיב (אסתר ט׳:כ״ח) והימים האלה נזכרים ונעשים, מה עשיית הימים א״א למפרע, דא״א שיהא חמשה עשר קודם ארבעה עשר, אף זכירה שהיא קריאת המגילה, למפרע לא:
+<b>קראה על פה.</b> לא יצא. כתיב הכא נזכרים, וכתיב התם (שמות י״ז:י״ד) כתוב זאת זכרון בספר:
+<b>קראה תרגום בכל לשון לא יצא.</b> הכי קאמר, עברי שקראה תרגום ואינו מבין בל׳ תרגום, או בכל שאר לשון שאינו מבין, לא יצא:
+<b>אבל קורין אותה ללועזות בלעז.</b> באותו לשון שהם מבינים. ובלבד שתהא כתובה באותו לשון, שלא יהא קורא על פה:
+<b>והלועז ששמע אשורית יצא.</b> ויונית הרי הוא כאשורית לדין זה. אלא שכבר אבד אותו לשון היוני ונשתכח כדכתבינן לעיל: 
+
+Mishnah 2
+
+<b>סירוגין.</b> שקרא מעט ושהא, וחזר וקרא מעט ושהא, אפילו שהא יותר מכדי לגמור את כולה, יצא:
+<b>היה כותבה כו׳</b> כגון דכתיבא כולה ומנחא קמיה וקרי פסוקא פסוקא במגילתא דמנחא קמיה וכתב לה, דלא נפיק ידי חובתיה אלא כשקורא במגילה שהיא כתובה כולה:
+<b>אם כיון לבו.</b> לצאת בקריאה זו:
+<b>בסם.</b> שרש עשב שקורין לו סמא:
+<b>בסקרא.</b> אבן שצובעים בה אדום:
+<b>קומוס.</b> מין שרף, ובלע״ז גומ״א:
+<b>קנקנתום.</b> ודריאול״ו בלע״ז, ובערבי זא״ג:
+<b>נייר.</b> עשוי מעשבים ע״י דבק וכותבים עליו:
+<b>דפתרא.</b> עור שלא נשלם תקונו. דמליח וקמיח ולא עפיץ:
+<b>על הספר.</b> על הקלף: 
+
+Mishnah 3
+
+<b>בן עיר.</b> שזמנו בי״ד:
+<b>שהלד לכרך.</b> שזמנו בט״ו:
+<b>אם עתיד לחזור למקומו.</b> אם הוא בן כרך שהלך לעיר ועתיד לצאת מן העיר בליל י״ד קודם עמוד השחר, אע״פ שהוא בלילה בעיר, הואיל וביום לא יהיה בעיר אין זה אפילו פרוז ליומו, הלכך קורא כמקומו בט״ו. אבל אם אינו עתיד לצאת משם הלילה דהשתא הוי פרוז לאותו היום, אע״פ שעתיד לחזור למחר או ליום אחר, נקרא פרוז וקורא עמהם. וה״ה לבן עיר שהלך לכרך, אם עתיד לחזור בליל ט״ו לא הוי מוקף ליומו, וקורא ביום י״ד, ואע״פ שהוא בכרך, אבל אם אין עתיד לחזור בליל ט״ו אינו קורא בי״ד אלא ממתין וקורא עמהן. והכי מפרשי לה למתניתין בגמרא:
+<b>רבי מאיר אומר כולה.</b> והלכה כר״מ: 
+
+Mishnah 4
+
+<b>הכל כשרים לקרות את המגילה.</b> הכל לאתויי נשים:
+<b>חוץ מחרש.</b> מתניתין ר׳ יוסי היא דאמר הקורא ולא השמיע לאזניו לא יצא:
+<b>ר״י מכשיר בקטן.</b> ואין הלכה כר׳ יהודה:
+<b>אין קורין את המגילה.</b> שחייב אדם לקרות את המגילה בלילה ולחזור ולקראה ביום. וקריאה של יום לא תהא אלא לאחר הנץ החמה, דכתיב (אסתר ט׳:כ״ח) והימים האלה נזכרים ונעשים:
+<b>ולא מלין.</b> דכתיב (ויקרא י״ב:ג׳) וביום השמיני ימול:
+<b>ולא טובלין ולא מזין.</b> דכתיב בהזאה (במדבר י״ט) והזה הטהור על הטמא ביום השלישי וביום השביעי, והוקשה טבילה להזאה. ודוקא כשטובל בז׳ אמרינן דאין טובלין אלא ביום, ולא אמרינן משחשיכה בתחילת שביעי ראוי לטבול, אע״ג דלילה תחלת היום הוא. אבל משעבר יום ז׳ מותר לטבול בלילה:
+<b>שומרת יום כנגד יום.</b> בי״א ימים שבין נדה לנדה. אם ראתה יום א׳ שומרת יום מחרתו וטובלת באותו יום עצמו משתנץ החמה:
+<b>משעלה עמוד השחר כשר.</b> דמשעלה עמוד השחר אקרי יום, דכתיב בספר עזרא (נחמיה ד׳:ט״ו) ואנחנו עושים במלאכה [וגו׳] מעלות השחר ועד צאת הכוכבים, וכתיב בתריה והיה לנו הלילה משמר והיום למלאכה. ולא אמרו עד הנץ החמה אלא כדי לצאת מספק לילה, לפי שאין הכל בקיאין כשיעלה עמוד השחר: 
+
+Mishnah 5
+
+<b>ולוידוי הפרים.</b> פר כהן משיח, ופר העלם דבר של צבור, שמתודים עליהם חטאם שהביאום עליו:
+<b>ולוידוי מעשר.</b> ביערתי הקדש מן הבית:
+<b>לסמיכה.</b> וסמך את ידו על ראש העולה:
+<b>להגשה.</b> מגיש את המנחה תחלה בקרן מערבית דרומית של מזבח, ואח״כ קומץ:
+<b>ולקמיצה ולהקטרה.</b> בהקטרת קומץ קאמר, שהוא במנחה כנגד זריקת דם בזבחים, ואינה כשרה אלא ביום. אבל הקטר חלבים ואיברים כשר כל הלילה כדתנן במתניתין:
+<b>לקבלה.</b> קבלת הדם במזרק:
+<b>להזייה.</b> הזיית פרים הנשרפים וכל חטאות הפנימיות. וזריקת דם על המזבח נמי קרי הזייה: 
+
+Mishnah 6
+
+<b>ולהקטר חלבים ואברים.</b> מותרי תמיד של בין הערבים, דכתיב בהו (ויקרא ו׳:ב׳) היא העולה על מוקדה על המזבח כל הלילה:
+<b>זה הכלל דבר שמצותו ביום כשר כל היום.</b> לאתויי סדור שתי בזיכי לבונה שנותנים על לחם הפנים:
+<b>ודבר שמצותו בלילה כשר כל הלילה.</b> לאתויי אכילת פסחים שכשר כל הלילה. ולא אמרו חכמים עד חצות אלא כדי להרחיק את האדם מן העבירה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>בני העיר.</b> רחובה של עיר. יש בה קדושה, שמתפללין בה בתעניות. וחכמים פליגי על סתם מתניתין ואמרי רחובה של עיר אין בה משום קדושה, הואיל ואין מתפללין בה אלא באקראי בעלמא. והלכה כחכמים:
+<b>בית הכנסת לוקחים תיבה.</b> ודוקא בית הכנסת דכפרים הוא דמצו מזבני לה. אבל בית הכנסת דכרכים כיון דמעלמא קא אתו לה הויא דרבים ולא מצו מזבני לה:
+<b>ספרים.</b> נביאים וכתובים:
+<b>אבל אם מכרו תורה לא יקחו ספרים.</b> דמעלין בקודש ואין מורידין:
+<b>וכן במותריהן.</b> מכרו ספרים ולקחו ממקצת הדמים תורה, לא יקחו מן המותר דבר שקדושתו פחותה. ולא נאמרו כל הדברים הללו אלא כשלא מכרו שבעה טובי העיר במעמד אנשי העיר, אבל אם מכרו שבעה טובי העיר במעמד אנשי העיר, אפילו לקנות בדמים שכר לשתות מותר. ודוקא בשל כפרים כדאמרינן: 
+
+Mishnah 2
+
+<b>אלא על תנאי.</b> ואפילו משל רבים לרבים אסור למכור מכירה חלוטה, דדרך בזיון הוא, כלומר אינו בעינינו כלום. ואין הלכה כר״מ:
+<b>ממכר עולם.</b> ואפילו ליחיד ואפילו לכל תשמישין חוץ מד׳ דברים דלאותם ד׳ דברים לא ימכור:
+<b>בית המים.</b> לכביסה. א״נ למי רגלים:
+<b>רבי יהודה אומר מוכרין אותו לשם חצר וכו׳</b> ואין הלכה כר״י: 
+
+Mishnah 3
+
+<b>ואין מפשילין.</b> גודלים ופותלים. וה״ה לכל שאר מלאכות, אלא שהפשלת חבלים צריך מקום רחב ידים, ובהכ״נ בית גדול הוא וראוי לכך והוי אורחיה:
+<b>קפנדריא.</b> לקצר הלוכו דרך בית הכנסת. ולשון קפנדריא, אדמקיפנא דרי אעול בהא, כלומר בעוד שאני צריך להקיף שורות בתים אקצר מהלכי ואכנס דרך כאן:
+<b>מפני עגמת נפש.</b> שיזכרו ימי בנינו ויתנו לב לבנותו אם יוכלו, או יבקשו עליו רחמים שיחזור. לפיכך אין אסור אלא ללקט עשבים ולהאכיל לבהמה או לאבדם [לגמרי], אבל ללקט ולהניחם במקומם מותר, דאיכא עגמת נפש: 
+
+Mishnah 4
+
+<b>קורין פרשת שקלים.</b> כי תשא, להודיע שיביאו שקליהם באדר, כדי שיקריבו בא׳ בניסן מתרומה חדשה:
+<b>מקדימין לשעבר.</b> קורין פרשת שקלים בשבת שלפני ר״ח. ואפילו חל ר״ח אדר בע״ש מקדימין לשבת שעברה:
+<b>ומפסיקין בשבת הבאה.</b> מלומר פרשה שניה. כדי שתקרא פ׳ זכור בשבת הסמוכה לפורים, לסמוך מחיית עמלק למחיית המן:
+<b>בשלישית פרה אדומה.</b> להזהיר את ישראל לטהר עצמם כדי שיעשו פסחיהם בטהרה. ואיזו היא שבת שלישית, כל שסמוכה לפורים מאחריה. וכשחל ראש חודש ניסן להיות בשבת, הויא לה שבת שלישית שבת הסמוכה לראש חודש ניסן. כדי לסמוך אזהרת טהרת טמאי מתים לפסחים:
+<b>ברביעית החדש הזה.</b> ששם פרשת הפסח:
+<b>לכסדרן.</b> לסדר ההפטרות שעד הנה מפטירין מעין ארבע פרשיות. פרשת שקלים בן שבע שנים. פרשת זכור פקדתי את אשר עשה לך עמלק. פרשת פרה וזרקתי עליכם מים טהורים. פרשת החודש בראשון באחד לחודש. מכאן ואילך חוזר להפטיר מעין פרשת היום:
+<b>לכל מפסיקין.</b> שאין מפטירין מעין הפרשה אלא מעין המאורע: 
+
+Mishnah 5
+
+<b>בפרשת מועדות שבתורת כהנים.</b> שור או כשב או עז. וביומא קמא מיירי. והאידנא נהוג עלמא שקורין ביום ראשון משכו וקחו לכם, ומפטירין בפסח גלגל. בשני שור או כשב, ומפטירין בפסח יאשיהו. בשלישי קדש לי כל בכור. ברביעי אם כסף תלוה. בחמישי פסל לך. בששי ויעשו בני ישראל את הפסח במועדו. בשביעי שירת הים, ומפטירין וידבר דוד. בח׳ שהוא יו״ט אחרון של גליות קורין כל הבכור, ומפטירין עוד היום בנוב לעמוד. בעצרת, ביו״ט ראשון, בחודש השלישי, ומפטירין במרכבה של יחזקאל. ביו״ט שני של גליות קורין כל הבכור, ומפטירין בחבקוק. בראש השנה וה׳ פקד את שרה, דבר״ה נפקדה שרה, ומפטירין בחנה שגם היא נפקדה בר״ה. ביו״ט שני בעקידה, ומפטירין הבן יקיר לי אפרים. ביוה״כ שחרית קורין באחרי מות, ומפטירין כה אמר רם ונשא. במנחה קורין בעריות, ומפטירין ביונה. בשני ימים טובים של חג קורין שור או כשב או עז ומפטירין ביו״ט ראשון הנה יום בא לה׳. וביו״ט שני ויקהלו אל המלך. ושאר כל ימות החג קורין בקרבנות החג, כיצד, יום ג׳ שהוא יום ראשון של חוה״מ, כהן קורא וביום השני, לוי קורא וביום השלישי, ישראל קורא וביום הרביעי, והרביעי חוזר וקורא וביום השני וביום השלישי. וביום הד׳ כהן קורא וביום השלישי, לוי קורא וביום הרביעי, ישראל קורא וביום החמישי, והרביעי חוזר וקורא וביום השלישי וביום הרביעי. וכן כולם. ביו״ט אחרון של חג, כל הבכור, ומפטירין ויהי ככלות שלמה. ולמחר קורין וזאת הברכה, ומפטירין ויהי אחרי מות משה. ושבת שחל להיות בחולו של מועד, בין בפסח בין בסוכות, קורין ראה אתה אומר אלי. ומפטירין, בפסח, העצמות היבשות. ובסוכות ביום בא גוג. שמסורת בידינו דתחיית המתים עתידה להיות בפסח, ומלחמות גוג ומגוג בסוכות: 
+
+Mishnah 6
+
+<b>במעמדות במעשה בראשית.</b> שבשביל הקרבנות נתקיימו שמים וארץ. וסדר קריאתן מפורש במסכת תענית בפרק אחרון:
+<b>ברכות וקללות.</b> אם בחקותי. להודיע שעל עסקי החטא באה פורענות לעולם, ויחזרו בתשובה וינצלו מצרתם:
+<b>כסדרן.</b> בסדר פרשת היום:
+<b>ואין עולין להם מן החשבון.</b> כשיגיע יום שבת יחזרו ויקראו מה שקראו בשני ובחמישי ובשבת במנחה:
+<b>שנאמר וידבר משה.</b> אכולה מתניתין קאי ללמוד מכאן שמצוה לקרות בכל המועד מענין המועד:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>הקורא את המגילה עומד ויושב.</b> רצה עומד רצה יושב:
+<b>קראוה שנים.</b> ביחד.
+<b>יצאו.</b> ולא אמרינן שני קולות אין נשמעין כאחד, דכיון דחביבא להו יהבי דעתייהו:
+<b>מקום שנהגו לברך.</b> אחריה, יברך. אבל לפניה חייב לברך בכל מקום שלש ברכות, על מקרא מגילה, ושעשה נסים, ושהחיינו. בין בלילה בין ביום. דקריאה של יום עיקר דכתיב (אסתר ט׳:כ״ח) והימים האלה נזכרים ונעשים. ואיכא למאן דאמר דכיון שבירך שהחיינו בלילה לא יברך ביום שהחיינו. והכי מסתברא:
+<b>ואין מוסיפין עליהן.</b> שלא יקשה לצבור. מפני שהן ימי מלאכה. ושבת במנחה נמי סמוך לחשיכה הוא, שהרי כל היום היו רגילים לדרוש. ומהאי טעמא נמי אין מפטירין:
+<b>הפותח והחותם בתורה מברך לפניה ולאחריה.</b> המתחיל לקרות בתורה ראשון, מברך לפניה. והאחרון, החותם שהוא המשלים, מברך לאחריה. וכל שאר הקורין בתורה אין מברכין לא לפניה ולא לאחריה. והאידנא נהיגי עלמא דכולהו מברכין לפניה ולאחריה, גזירה משום הנכנסים ולא שמעו הראשון שבירך לפניה ויאמרו אין ברכה בתורה לפניה, ומשום היוצאים ולא ישמעו החותם מברך לאחריה, והראשונים לא ברכו. ויאמרו אין ברכה בתורה לאחריה: 
+
+Mishnah 2
+
+<b>ואין מוסיפין עליהן.</b> דבראשי חדשים ובחולו של מועד נמי איכא בטול מלאכה, דמלאכת דבר האבד מותרת:
+<b>בי״ט ה׳</b> דכל דטפי ליה מלתא מחבריה, טפי ליה גברא. הלכך בראשי חדשים ובמועד דאיכא קרבן מוסף קורין ד׳. יו״ט דאיכא בטול מלאכה קורין חמשה. ויוה״כ דענוש כרת קורין ששה. שבת דחיוב סקילה קורין שבעה: 
+
+Mishnah 3
+
+<b>אין פורסין על שמע.</b> עשרה שבאו לבית הכנסת אחר שקראו צבור את שמע, עומד אחד ואומר קדיש וברכו וברכה ראשונה שלפני קריאת שמע. פורסין, לשון פרוסה, כלומר חצי דבר, משתי ברכות שלפני ק״ש אומר ברכה אחת:
+<b>ואין עוברין לפני התיבה.</b> שליח צבור:
+<b>ואין נושאין כפיהן.</b> לברך ברכת כהנים:
+<b>ואין קורין בתורה.</b> בצבור. וכל הני אין נעשים בפחות מעשרה, דכתיב (ויקרא כ״ב) ונקדשתי בתוך בני ישראל, כל דבר שבקדושה לא יהא בפחות מעשרה, כתיב הכא בתוך בני ישראל, וכתיב התם (במדבר ט״ו) הבדלו מתוך העדה הזאת, מה להלן עשרה, שאין עדה פחותה מעשרה, אף כאן עשרה:
+<b>ואין עושין מעמד ומושב.</b> למת, כשנושאין את המת לקברו היו יושבים שבע פעמים לכבוד המת, ואומרים על כל פרק ופרק של הספד עמדו יקרים עמודו, שבו יקרים שבו. ובבציר מעשרה לאו אורח ארעא:
+<b>ברכת אבלים.</b> ברכת רחבה. שהיו אומרים ברכה כנגד אבלים, וברכה כנגד המנחמים כו׳. כדמפורש בפ״ק דכתובות [דף ח׳]:
+<b>ותנחומי אבלים.</b> עומדים בשורה כשחוזרין מן הקבר ומנחמין את האבלים, ואין שורה פחותה מעשרה:
+<b>וברכת חתנים.</b> שבע ברכות שאומרים לחתן:
+<b>ואין מזמנין.</b> כיון דבעי למימר נברך אלהינו, בציר מעשרה לאו אורח ארעא:
+<b>והקרקעות.</b> של הקדש, הבא לפדותן צריך עשרה ואחד מהן כהן, דעשרה כהני כתובים בפרשת הקדשות, ג׳ בערכין וג׳ בבהמה וד׳ בקרקעות:
+<b>ואדם כיוצא בהן.</b> אם אמר דמי עלי, שמין אותו כעבד, ועבד אתקש לקרקעות, דכתיב (ויקרא כ״ה) והתנחלתם אותם לבניכם. וכי היכי דבקרקעות בעינן עשרה וחד מינייהו כהן, הכי נמי באדם: 
+
+Mishnah 4
+
+<b>ולא יקרא למתורגמן יותר מפסוק אחד.</b> שלא יטעה המתורגמן שמתרגם על פה:
+<b>ובנביא שלשה.</b> אם ירצה. ולא אכפת לן אם יטעה דלא נפקא לן הוראה מינייהו:
+<b>ואם שלשתן שלש פרשיות.</b> כגון כי כה אמר ה׳ חנם נמכרתם, כי כה אמר ה׳ מצרים ירד עמי בראשונה, ועתה מה לי פה נאם ה׳, הם ג׳ פרשיות בשלשה מקראות רצופים:
+<b>מדלגין בנביא.</b> מפרשה לפרשה ואפילו מענין לענין:
+<b>ואין מדלגין בתורה.</b> בשני ענינים. אבל בענין אחד מדלגין. כמו שהיה כהן גדול קורא ביום הכפורים פרשת אחרי מות, ומדלג וקורא אך בעשור:
+<b>עד שלא יפסיק התורגמן.</b> המדלג בין בתורה בענין אחד, בין בנביא ואפילו בב׳ ענינים, לא ישהא אלא בכדי שישלים המתורגמן לתרגם מה שהוא צריך לתרגם, שאין כבוד לצבור לעמוד שם בשתיקה: 
+
+Mishnah 5
+
+<b>המפטיר בנביא.</b> מי שרגיל להפטיר בנביא, תקנו חכמים שיהא הוא פורס על שמע ברבים:
+<b>והוא עובר לפני התיבה.</b> להוציא את הרבים בקדושת השם בתפלה, הואיל וממציא את עצמו להפטיר דהוי דבר שאינו כבודו תקנו לו את זו לכבודו:
+<b>ואם היה קטן.</b> שאינו יכול לעבור לפני התיבה, ולא לפרוס על שמע:
+<b>אביו או רבו.</b> עוברים לפני התיבה:
+<b>על ידו.</b> בשבילו: 
+
+Mishnah 6
+
+<b>קטן קורא בתורה.</b> ויש מן הגאונים שאמרו דוקא משלישי ואילך:
+<b>אבל אינו פורס על שמע.</b> לפי שהוא בא להוציא את הרבים ידי חובתן, וכל שאינו חייב בדבר אינו מוציא את הרבים ידי חובתן:
+<b>ואינו נושא את כפיו.</b> אם הוא כהן, שאין כבוד לצבור שיהיו כפופין לברכתו:
+<b>פוחח.</b> בגדיו קרועים וזרועותיו נראים מבחוץ. ערום ויחף, מתרגמינן פוחח ויחף:
+<b>פורס על שמע.</b> שהרי הוא מחוייב בדבר:
+<b>אבל אינו קורא בתורה.</b> מפני כבוד התורה. וכן לפני התיבה וכן לנשיאת כפים, מפני שגנאי הוא לצבור:
+<b>סומא פורס על שמע.</b> שאע״פ שאינו רואה מאורות יש לו הנאה מן המאורות, שבני אדם רואין אותו ומצילין אותו מן המכשולים:
+<b>רבי יהודה אומר כל מי שלא ראה מאורות מימיו לא יפרוס.</b> שלא היה לו הנאה מהם לעולם. ואין הלכה כר״י: 
+
+Mishnah 7
+
+<b>כהן שיש בידו מומין.</b> וכן בפניו או ברגליו:
+<b>לא ישא את כפיו.</b> שאין הכהנים רשאין לעלות בסנדליהן לדוכן, ואם יש מומין ברגליו יסתכלו בו ומתוך כך יבואו להסתכל בידיו, והמסתכל בכהנים כשנושאים כפיהן עיניו כהות, [חגיגה ט״ז ע״א]. לפי שהשכינה שורה בין ידיהם:
+<b>אסטס.</b> צבעו דומה לתכלת:
+<b>פואה.</b> שרשים אדומים שצובעים בהם אדום. ומסיק בגמרא שאם היה דש בעירו, כלומר רגיל עמהם וכולם יודעים במומין שיש בו או בצבע שבידיו או שרוב אנשי העיר מלאכתן בכך מותר, דשוב אין מסתכלים בו: 
+
+Mishnah 8
+
+<b>אף בלבנים לא יעבור.</b> חיישינן שמא מינות נזרקה בו, דעובדי ע״ז מקפידין בכך:
+<b>העושה תפילין שבראשו עגולות.</b> כאגוז או כביצה:
+<b>סכנה.</b> שלא תכנס בראשו:
+<b>ואין בה מצוה.</b> דתפילין מרובעות הלכה למשה מסיני:
+<b>הרי זה דרד מינות.</b> שבוזים דברי חכמים והולכים אחר משמעות המקרא, ואומרים בין עיניך ממש, על ידך ממש. וחכמים למדו בגזירה שוה בין עיניך, במקום שער שבראש מקום שמוחו של תינוק רופס. על ידך, בגובה היד, קיבורת בראש הזרוע, שתהא כנגד הלב:
+<b>ציפהו זהב וכו׳</b> והכתוב אומר (שמות י״ג:ט׳) למען תהיה תורת ה׳ בפיך, מן המותר בפיך, שיהא הכל מעור בהמה טהורה ולא מזהב:
+<b>ונתנה על בית אנקלי.</b> על בית יד המלבוש מבחוץ. והכתוב אומר לך לאות, ולא לאחרים לאות:
+<b>הרי זה דרך החיצונים.</b> בני אדם ההולכים אחר דעתם חוץ מדעת החכמים: 
+
+Mishnah 9
+
+<b>יברכוך טובים הרי זו דרך מינות.</b> שצריכין ישראל לצרף עמהם פושעי ישראל באגודת תעניותיהם. שהרי חלבנה ריחה רע ומנאה הכתוב עם סממני הקטורת:
+<b>על קן צפור יגיעו רחמיך.</b> כמו שהגיעו רחמיך על קן צפור וגזרת לא תקח האם על הבנים (דברים כ״ב:ו׳), כן חוס ורחם עלינו. משתקין אותו, שעושה מצותיו של הקב״ה רחמים והם אינן אלא גזירות:
+<b>ועל טוב יזכר שמך.</b> על טובתך נודה לך. משתקין אותו, שאנו חייבים לברך על הרעה כשם שמברכין על הטובה:
+<b>מודים מודים.</b> דמיחזי כשתי רשויות, כמודה ומקבל עליו ב׳ אלהות:
+<b>המכנה בעריות.</b> שדורש פרשה של עריות בלשון כינוי. שאומר דלא בעריות ממש דיבר הכתוב, אלא שלא יגלה קלון אביו וקלון אמו ברבים:
+<b>ומזרעך לא תתן לאעברא לארמיותא.</b> לא תבא על הגויה ותוליד בן לעבודה זרה:
+<b>משתקין אותו בנזיפה.</b> שעוקר הכתוב ממשמעותו, ונותן כרת לבא על הגויה, ומחייבו חטאת על השוגג: 
+
+Mishnah 10
+
+<b>מעשה אמנון ותמר נקרא ומיתרגם.</b> ולא חיישינן ליקריה דדוד. והוא, דלא כתיב אמנון בן דוד, כדבעינן למימר לקמן:
+<b>מעשה עגל הראשון נקרא ומתרגם.</b> ולא חיישינן ליקרא דישראל:
+<b>מעשה עגל השני.</b> מן ויאמר משה אל אהרן עד וירא משה את העם וגו׳ ופסוק ויגוף ה׳ את העם, כל אלו נקראים ולא מתרגמין, משום יקרא דאהרן:
+<b>ברכת כהנים.</b> נקראים ולא מתרגמין משום דאית ביה ישא ה׳ פניו אליך, שלא יאמרו הקב״ה נושא פנים והן אינן יודעים שכדאי הן ישראל לשאת להם פנים:
+<b>מעשה דוד ואמנון.</b> לא נקראים בהפטרה, ולא מיתרגמין, כל אותן פסוקים שכתוב בהם אמנון בן דוד. אבל אותן שנאמר בהן אמנון סתם, הא אמרינן לעיל מעשה אמנון ותמר נקרא ומתרגם:
+<b>אין מפטירין במרכבה.</b> דלמא אתי לשיולי ולעיוני בה:
+<b>ור׳ יהודה מתיר.</b> והלכה כמותו:
+<b>אין מפטירין בהודע את ירושלים.</b> (יחזקאל ט״ז:ב׳). משום יקרא דירושלים. ואין הלכה כר׳ אליעזר:
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+Bartenura on Mishnah Megillah
+ברטנורא על משנה מגילה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Megillah
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה מגילה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מגילה נקראת באחד עשר בשנים עשר.</b> פעמים בזה ופעמים בזה כדמפרש ואזיל:
+<b>מימות יהושע בן נון קורין בט״ו.</b> דכתיב (אסתר ט׳:י״ט) על כן היהודים הפרזים עושים את יום י״ד, ומדפרזים בי״ד ש״מ דמוקפין בט״ו. ומימות יהושע, נפקא לן ג״ש מפרזי פרזי, כתיב הכא היהודים הפרזים וכתיב התם (דברים ג׳:ה׳) לבד מערי הפרזי, מה להלן מימות יהושע אף כאן מימות יהושע. ותקנו שהכרכים המוקפים חומה מימות יהושע אע״פ שאין להם חומה עכשיו יקראו בט״ו כמו שושן, כדי לחלוק כבוד לא״י שהיתה חרבה בימי מרדכי ואסתר, כדי שיהיו קורין כבני שושן ויחשבו כאילו הם כרכים המוקפים אע״פ שהם עתה חרבין, ויהיה זכרון לא״י בנס זה. ולפי שיהושע התחיל להלחם בעמלק תחלה וכתיב (שמות י״ז:י״ד) כתוב זאת זכרון בספר ושים באזני יהושע, לפיכך הזכירו מימות יהושע:
+<b>אלא שהכפרים מקדימין.</b> כלומר מאחר שמוקפין קורין בט״ו ושאין מוקפין בי״ד הכל בכלל, והיכי משכחת תו י״א י״ב וי״ג, אלא שהכפרים נתנו להם רשות להקדים קריאתן ליום הכניסה יום ב׳ בשבת שלפני י״ד, או ה׳ בשבת, שהן יום הכניסה שהכפרים מתכנסים בעיירות למשפט, לפי שב״ד יושבים בב׳ וה׳ בתקנת עזרא. א״נ מתכנסין הכפרים לעיירות בב׳ וה׳ לשמוע קריאת התורה, והכפרים אינם בקיאים כל כך לקרות וצריכים שיקראנה להם אחד מבני העיר, ולא הטריחום חכמים לחזור ולבא ביום י״ד, כדי שיהיו פנויים ביום פורים להספיק צרכי סעודת פורים לבני העיירות. ומצאו לדבר זה רמז מן המקרא דכתיב (אסתר ט׳:ל״א) לקיים את ימי הפורים האלה בזמניהם, ואי לא תקון מרדכי ואסתר אלא י״ד וט״ו הכתובים במקרא, לימא קרא בזמנם, מאי זמניהם, ש״מ עוד ב׳ זמנים אחרים חוץ מאותן הכתובים במגילה, וי״ג לא צריך קרא לרבויי שיהא ראוי לקריאה, שעיקר הנס בו היה, שבו נקהלו להנקם מאויביהם בין בשושן בין בשאר מדינות. על כרחך לא רבי קרא אלא י״א וי״ב. ואין לומר דרבי ט״ז וי״ז שלאחר י״ד וט״ו הכתובים במגילה, דאמר קרא (שם) ולא יעבור: 
+
+Mishnah 2
+
+<b>חל להיות.</b> י״ד. בע״ש. עיירות ומוקפין קורין בו ביום, שאין קריאת מגילה בשבת, גזירה שמא יטלנה בידו ויעבירנה ד׳ אמות ברשות הרבים, ואם יאחרנה עד אחד בשבת הוה ליה י״ו, ואמר קרא ולא יעבור. ואע״פ שבני הכרכים קורין המגילה בי״ד כשחל ט״ו להיות בשבת, מ״מ אין קורין ויבא עמלק אלא בשבת שהוא יום ט״ו, ומפטירים פקדתי, ושואלין ודורשין בהלכות פורים כל אותה שבת. וסעודת פורים אית דאמרי דעבדי לה ביום י״ד שבו קורין את המגילה, ואית דאמרי דמאחרין אותה לאחר השבת. והכי משמע בירושלמי דסעודת פורים שחל להיות בשבת מאחרין ולא מקדימין. ולכ״ע אין עושים אותה בשבת:
+<b>חל להיות.</b> י״ד. באחד בשבת כפרים מקדימין ליום הכניסה. דה״ל י״א. וה״מ שהקילו חכמים לבני הכפרים להקדים ליום הכניסה, בזמן שישראל שרויין על אדמתן ושלוחי בית דין יוצאים להודיע מתי קידשו ב״ד החדש ומתי הפסח נקבע. אבל בזמן הזה שהעם מסתכלין בקריאת המגילה ומונים ממנה שלשים יום לפסח, אם יקדימו הכפרים קריאתן הרי יעשו הפסח לסוף ל׳ יום של קריאה, ונמצאו אוכלין חמץ בימים אחרונים של פסח, לפיכך אין קורין אותה אלא בזמנה: 
+
+Mishnah 3
+
+<b>עשרה בטלנין.</b> של בית הכנסת, שבטלים ממלאכתן ונזונים משל צבור כדי להיות מצויין תמיד בשעת התפילה בבהכ״נ:
+<b>באלו אמרו.</b> בזמנים של מגילה אמרו מקדימין אם חל זמן קריאתה בשבת:
+<b>אבל זמן עצי הכהנים והעם.</b> שהיו משפחות לישראל שקבועים להם ימים בכל שנה להביא עצים למקדש לצורך המערכה, ומביאין קרבן עצים עמהם עולות נדבה, אם חל להיות בשבת מאחרים ליום מחר:
+<b>ותשעה באב.</b> והוא הדין שאר תעניות אם חל א׳ מהן להיות בשבת:
+<b>וחגיגה.</b> אם חל י״ט בשבת דוחין שלמי חגיגה למחר, שהרי יש לה תשלומין כל ז. וכן הקהל את העם, שהיה המלך קורא בספר משנה תורה, וכל העם חייבין לבא ולהביא את טפם כדכתיב (דברים ל״א:י״ב) האנשים והנשים והטף, ובשבת אי אפשר ודוחין אותו למחר:
+<b>ולא מקדימין.</b> דאכתי לא מטי זמן חיובייהו. ותשעה באב, דאקדומי פורענותא לא מקדמינן: 
+
+Mishnah 4
+
+<b>אין בין אדר ראשון לאדר שני וכו׳</b> הכי קאמר אין בין ארבעה עשר וחמשה עשר של אדר ראשון לארבעה עשר וחמשה עשר של אדר שני, אלא מקרא מגילה ומתנות לאביונים, הא לענין הספד ותענית זה וזה שוין: 
+
+Mishnah 5
+
+<b>אין בין יו״ט לשבת אלא אוכל נפש בלבד.</b> מתניתין ב״ש היא [ביצה יב.] דאמרי אין מוציאין את הקטן ולא את הלולב ולא את הס״ת לרשות הרבים כיון שאין בהם צורך אוכל נפש. ואין כן הלכה אלא כדברי בית הלל דאמרי מתוך שהותרה הוצאה לצורך אכילה הותרה נמי שלא לצורך אכילה. ואיכא נמי מילי אחרינא שאסורים בשבת ומותרים ביו״ט אע״פ שאינם צורך אוכל נפש, כגון משילין פירות דרך ארובה ביו״ט, אבל לא בשבת:
+<b>שזה זדונו בידי אדם.</b> שבת יש בה מיתת ב״ד: 
+
+Mishnah 6
+
+<b>אין בין המודר הנאה.</b> אין מודר הנאה חמור ממודר מאכל אלא דריסת הרגל, שמודר הנאה אסור לו ליכנס בתוך שלו ומודר מאכל מותר:
+<b>וכלים שאין עושין בהן אוכל נפש.</b> מותר להשאילן למודר מאכל. ודוקא במקום שאין משכירין כיוצא בהם, אבל במקום שמשכירין כיוצא בהם, אסור, דכל הנאה המביאה לידי מאכל שאם לא ההנהו זה מחוסר בה שוה פרוטה, הנאת מאכל הוא שהרי ראויה אותה פרוטה לקנות בה מאכל:
+<b>נדר.</b> האומר הרי עלי עולה, ולאחר זמן הפרישה ונאבדה, חייב באחריותה:
+<b>נדבה.</b> האומר הרי זו עולה, ונאבדה, אינו חייב באחריותה, שהרי לא קבלה עליו. אבל לענין בל תאחר זה וזה שוין דכתיב (דברים כ״ג:כ״ד) כאשר נדרת לה׳ אלהיך נדבה אשר דברת בפיך, הרי נדר ונדבה אמורים בענין: 
+
+Mishnah 7
+
+<b>שתי ראיות.</b> בין ביום א׳ בין בשני ימים רצופים. וכן ג׳ ראיות בין ביום א׳ בין בג׳ ימים רצופים, או ב׳ ביום א׳ וא׳ למחר:
+<b>אלא קרבן.</b> שזב הרואה ב׳ ראיות אינו טעון קרבן. אבל לענין לעשות משכב ומושב אב הטומאה ואפילו לא נגע בהן, וספירת ז׳ משיפסוק מזובו, שצריך למנות ז׳ נקיים קודם שיטבול, זה וזה שוים:
+<b>אין בין מצורע מוסגר.</b> שטעון הסגר כדכתיב (ויקרא י״ג:ה׳) והסגירו הכהן שבעת ימים:
+<b>למצורע מוחלט.</b> שטמאו הכהן לגמרי:
+<b>אלא פריעה ופרימה.</b> הא לענין שלוח וטומאה זה וזה שוין:
+<b>אין בין טהור מתוך הסגר לטהור מתוך החלט אלא תגלחת וצפרים.</b> דגבי תגלחת וצפרים כתיב (שם י״ד) והנה נרפא נגע הצרעת מן הצרוע, יצא מוסגר שצרעתו תלויה בימים. שאפילו נרפא צריך להיות מוסגר שבעה ימים. אבל לענין טהרה במקוה זה וזה שוין, דבטהור מתוך הסגר נמי כתיב (שם י״ג) וכבס בגדיו וטהר. ואע״ג דאיכא נמי קרבנות אשם ולוג שמן, מיהו הכא ביום טהרתו ורפואתו הוא דקתני, ולא איירי בקרבנות שהן בשמיני: 
+
+Mishnah 8
+
+<b>נכתבין בכל לשון.</b> בכתב של כל אומה ובלשון של כל אומה:
+<b>אין נכתבין אלא יונית.</b> וטעמא דשרו ספרים ביונית יותר משאר לשונות, דאמר קרא (בראשית ט,כ"ז) יפת אלהים ליפת וישכון באהלי שם, יפיפותו של יפת, כלומר הלשון היפה שבכל בני יפת, ישכון באהלי שם, ואין לך לשון יפה בכל בני יפת כלשון יוני. והלכה כרשב״ג. מיהו בזמן הזה כבר אבד אותו לשון יוני ונשתבש, לפיכך אין כותבין ספרים בזמן הזה אלא בכתב הקודש ובלשון הקודש: 
+
+Mishnah 9
+
+<b>למרובה בבגדים.</b> כהנים ששמשו בבית שני, ואף בבית ראשון מן יאשיהו ואילך שנגנזה צלוחית של שמן המשחה בימיו, ולא היו כהנים גדולים אלא בלבישת הבגדים בלבד:
+<b>פר הבא על כל המצות.</b> כהן משוח שהורה היתר בדבר שזדונו כרת, ועשה כהוראתו, מביא פר כדכתיב (ויקרא ד׳:ג׳) ואם הכהן המשיח:
+<b>כהן המשמש.</b> כהן גדול שאירע בו פסול ומינו אחר תחתיו ועבר פסולו וחזר לעבודתו, והעבירו הבא תחתיו. הראשון קרוי משמש, והשני עבר:
+<b>אלא פר יוה״כ.</b> שא״א להביא שתים. וכן עשירית האיפה חביתי כהן גדול שבכל יום שא״א להביא שתים. הא לכל שאר דברים זה וזה שוין. אם בא להקטיר או לעבוד שום עבודה משמש בשמנה בגדים. ושניהם מצווין על הבתולה, ומוזהרים על האלמנה. ומקריבין אוננין: 
+
+Mishnah 10
+
+<b>אין בין במה גדולה.</b> בשעת היתר הבמות מיירי. במה גדולה היא במת צבור שהיתה בנוב וגבעון:
+<b>לבמה קטנה.</b> של כל יחיד ויחיד, שכל אחד היה עושה במה לעצמו:
+<b>אלא פסחים.</b> וכל שהוא כעין פסחים, דהיינו החובות שקבוע להן זמן כפסח, כגון תמידים ומוספים. אבל חובות שאין קבוע להם זמן כגון פר העלם דבר של צבור ושעירי עבודה זרה, אף בבמה גדולה לא היו קרבין: 
+
+Mishnah 11
+
+<b>בכל הרואה.</b> בכל מקום שיכול לראות משם את שילה:
+<b>יש אחריה היתר.</b> כשחרבה שילה הותרו הבמות:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הקורא את המגלה למפרע לא יצא.</b> דכתיב (אסתר ט׳:כ״ח) והימים האלה נזכרים ונעשים, מה עשיית הימים א״א למפרע, דא״א שיהא חמשה עשר קודם ארבעה עשר, אף זכירה שהיא קריאת המגילה, למפרע לא:
+<b>קראה על פה.</b> לא יצא. כתיב הכא נזכרים, וכתיב התם (שמות י״ז:י״ד) כתוב זאת זכרון בספר:
+<b>קראה תרגום בכל לשון לא יצא.</b> הכי קאמר, עברי שקראה תרגום ואינו מבין בל׳ תרגום, או בכל שאר לשון שאינו מבין, לא יצא:
+<b>אבל קורין אותה ללועזות בלעז.</b> באותו לשון שהם מבינים. ובלבד שתהא כתובה באותו לשון, שלא יהא קורא על פה:
+<b>והלועז ששמע אשורית יצא.</b> ויונית הרי הוא כאשורית לדין זה. אלא שכבר אבד אותו לשון היוני ונשתכח כדכתבינן לעיל: 
+
+Mishnah 2
+
+<b>סירוגין.</b> שקרא מעט ושהא, וחזר וקרא מעט ושהא, אפילו שהא יותר מכדי לגמור את כולה, יצא:
+<b>היה כותבה כו׳</b> כגון דכתיבא כולה ומנחא קמיה וקרי פסוקא פסוקא במגילתא דמנחא קמיה וכתב לה, דלא נפיק ידי חובתיה אלא כשקורא במגילה שהיא כתובה כולה:
+<b>אם כיון לבו.</b> לצאת בקריאה זו:
+<b>בסם.</b> שרש עשב שקורין לו סמא:
+<b>בסקרא.</b> אבן שצובעים בה אדום:
+<b>קומוס.</b> מין שרף, ובלע״ז גומ״א:
+<b>קנקנתום.</b> ודריאול״ו בלע״ז, ובערבי זא״ג:
+<b>נייר.</b> עשוי מעשבים ע״י דבק וכותבים עליו:
+<b>דפתרא.</b> עור שלא נשלם תקונו. דמליח וקמיח ולא עפיץ:
+<b>על הספר.</b> על הקלף: 
+
+Mishnah 3
+
+<b>בן עיר.</b> שזמנו בי״ד:
+<b>שהלד לכרך.</b> שזמנו בט״ו:
+<b>אם עתיד לחזור למקומו.</b> אם הוא בן כרך שהלך לעיר ועתיד לצאת מן העיר בליל י״ד קודם עמוד השחר, אע״פ שהוא בלילה בעיר, הואיל וביום לא יהיה בעיר אין זה אפילו פרוז ליומו, הלכך קורא כמקומו בט״ו. אבל אם אינו עתיד לצאת משם הלילה דהשתא הוי פרוז לאותו היום, אע״פ שעתיד לחזור למחר או ליום אחר, נקרא פרוז וקורא עמהם. וה״ה לבן עיר שהלך לכרך, אם עתיד לחזור בליל ט״ו לא הוי מוקף ליומו, וקורא ביום י״ד, ואע״פ שהוא בכרך, אבל אם אין עתיד לחזור בליל ט״ו אינו קורא בי״ד אלא ממתין וקורא עמהן. והכי מפרשי לה למתניתין בגמרא:
+<b>רבי מאיר אומר כולה.</b> והלכה כר״מ: 
+
+Mishnah 4
+
+<b>הכל כשרים לקרות את המגילה.</b> הכל לאתויי נשים:
+<b>חוץ מחרש.</b> מתניתין ר׳ יוסי היא דאמר הקורא ולא השמיע לאזניו לא יצא:
+<b>ר״י מכשיר בקטן.</b> ואין הלכה כר׳ יהודה:
+<b>אין קורין את המגילה.</b> שחייב אדם לקרות את המגילה בלילה ולחזור ולקראה ביום. וקריאה של יום לא תהא אלא לאחר הנץ החמה, דכתיב (אסתר ט׳:כ״ח) והימים האלה נזכרים ונעשים:
+<b>ולא מלין.</b> דכתיב (ויקרא י״ב:ג׳) וביום השמיני ימול:
+<b>ולא טובלין ולא מזין.</b> דכתיב בהזאה (במדבר י״ט) והזה הטהור על הטמא ביום השלישי וביום השביעי, והוקשה טבילה להזאה. ודוקא כשטובל בז׳ אמרינן דאין טובלין אלא ביום, ולא אמרינן משחשיכה בתחילת שביעי ראוי לטבול, אע״ג דלילה תחלת היום הוא. אבל משעבר יום ז׳ מותר לטבול בלילה:
+<b>שומרת יום כנגד יום.</b> בי״א ימים שבין נדה לנדה. אם ראתה יום א׳ שומרת יום מחרתו וטובלת באותו יום עצמו משתנץ החמה:
+<b>משעלה עמוד השחר כשר.</b> דמשעלה עמוד השחר אקרי יום, דכתיב בספר עזרא (נחמיה ד׳:ט״ו) ואנחנו עושים במלאכה [וגו׳] מעלות השחר ועד צאת הכוכבים, וכתיב בתריה והיה לנו הלילה משמר והיום למלאכה. ולא אמרו עד הנץ החמה אלא כדי לצאת מספק לילה, לפי שאין הכל בקיאין כשיעלה עמוד השחר: 
+
+Mishnah 5
+
+<b>ולוידוי הפרים.</b> פר כהן משיח, ופר העלם דבר של צבור, שמתודים עליהם חטאם שהביאום עליו:
+<b>ולוידוי מעשר.</b> ביערתי הקדש מן הבית:
+<b>לסמיכה.</b> וסמך את ידו על ראש העולה:
+<b>להגשה.</b> מגיש את המנחה תחלה בקרן מערבית דרומית של מזבח, ואח״כ קומץ:
+<b>ולקמיצה ולהקטרה.</b> בהקטרת קומץ קאמר, שהוא במנחה כנגד זריקת דם בזבחים, ואינה כשרה אלא ביום. אבל הקטר חלבים ואיברים כשר כל הלילה כדתנן במתניתין:
+<b>לקבלה.</b> קבלת הדם במזרק:
+<b>להזייה.</b> הזיית פרים הנשרפים וכל חטאות הפנימיות. וזריקת דם על המזבח נמי קרי הזייה: 
+
+Mishnah 6
+
+<b>ולהקטר חלבים ואברים.</b> מותרי תמיד של בין הערבים, דכתיב בהו (ויקרא ו׳:ב׳) היא העולה על מוקדה על המזבח כל הלילה:
+<b>זה הכלל דבר שמצותו ביום כשר כל היום.</b> לאתויי סדור שתי בזיכי לבונה שנותנים על לחם הפנים:
+<b>ודבר שמצותו בלילה כשר כל הלילה.</b> לאתויי אכילת פסחים שכשר כל הלילה. ולא אמרו חכמים עד חצות אלא כדי להרחיק את האדם מן העבירה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>בני העיר.</b> רחובה של עיר. יש בה קדושה, שמתפללין בה בתעניות. וחכמים פליגי על סתם מתניתין ואמרי רחובה של עיר אין בה משום קדושה, הואיל ואין מתפללין בה אלא באקראי בעלמא. והלכה כחכמים:
+<b>בית הכנסת לוקחים תיבה.</b> ודוקא בית הכנסת דכפרים הוא דמצו מזבני לה. אבל בית הכנסת דכרכים כיון דמעלמא קא אתו לה הויא דרבים ולא מצו מזבני לה:
+<b>ספרים.</b> נביאים וכתובים:
+<b>אבל אם מכרו תורה לא יקחו ספרים.</b> דמעלין בקודש ואין מורידין:
+<b>וכן במותריהן.</b> מכרו ספרים ולקחו ממקצת הדמים תורה, לא יקחו מן המותר דבר שקדושתו פחותה. ולא נאמרו כל הדברים הללו אלא כשלא מכרו שבעה טובי העיר במעמד אנשי העיר, אבל אם מכרו שבעה טובי העיר במעמד אנשי העיר, אפילו לקנות בדמים שכר לשתות מותר. ודוקא בשל כפרים כדאמרינן: 
+
+Mishnah 2
+
+<b>אלא על תנאי.</b> ואפילו משל רבים לרבים אסור למכור מכירה חלוטה, דדרך בזיון הוא, כלומר אינו בעינינו כלום. ואין הלכה כר״מ:
+<b>ממכר עולם.</b> ואפילו ליחיד ואפילו לכל תשמישין חוץ מד׳ דברים דלאותם ד׳ דברים לא ימכור:
+<b>בית המים.</b> לכביסה. א״נ למי רגלים:
+<b>רבי יהודה אומר מוכרין אותו לשם חצר וכו׳</b> ואין הלכה כר״י: 
+
+Mishnah 3
+
+<b>ואין מפשילין.</b> גודלים ופותלים. וה״ה לכל שאר מלאכות, אלא שהפשלת חבלים צריך מקום רחב ידים, ובהכ״נ בית גדול הוא וראוי לכך והוי אורחיה:
+<b>קפנדריא.</b> לקצר הלוכו דרך בית הכנסת. ולשון קפנדריא, אדמקיפנא דרי אעול בהא, כלומר בעוד שאני צריך להקיף שורות בתים אקצר מהלכי ואכנס דרך כאן:
+<b>מפני עגמת נפש.</b> שיזכרו ימי בנינו ויתנו לב לבנותו אם יוכלו, או יבקשו עליו רחמים שיחזור. לפיכך אין אסור אלא ללקט עשבים ולהאכיל לבהמה או לאבדם [לגמרי], אבל ללקט ולהניחם במקומם מותר, דאיכא עגמת נפש: 
+
+Mishnah 4
+
+<b>קורין פרשת שקלים.</b> כי תשא, להודיע שיביאו שקליהם באדר, כדי שיקריבו בא׳ בניסן מתרומה חדשה:
+<b>מקדימין לשעבר.</b> קורין פרשת שקלים בשבת שלפני ר״ח. ואפילו חל ר״ח אדר בע״ש מקדימין לשבת שעברה:
+<b>ומפסיקין בשבת הבאה.</b> מלומר פרשה שניה. כדי שתקרא פ׳ זכור בשבת הסמוכה לפורים, לסמוך מחיית עמלק למחיית המן:
+<b>בשלישית פרה אדומה.</b> להזהיר את ישראל לטהר עצמם כדי שיעשו פסחיהם בטהרה. ואיזו היא שבת שלישית, כל שסמוכה לפורים מאחריה. וכשחל ראש חודש ניסן להיות בשבת, הויא לה שבת שלישית שבת הסמוכה לראש חודש ניסן. כדי לסמוך אזהרת טהרת טמאי מתים לפסחים:
+<b>ברביעית החדש הזה.</b> ששם פרשת הפסח:
+<b>לכסדרן.</b> לסדר ההפטרות שעד הנה מפטירין מעין ארבע פרשיות. פרשת שקלים בן שבע שנים. פרשת זכור פקדתי את אשר עשה לך עמלק. פרשת פרה וזרקתי עליכם מים טהורים. פרשת החודש בראשון באחד לחודש. מכאן ואילך חוזר להפטיר מעין פרשת היום:
+<b>לכל מפסיקין.</b> שאין מפטירין מעין הפרשה אלא מעין המאורע: 
+
+Mishnah 5
+
+<b>בפרשת מועדות שבתורת כהנים.</b> שור או כשב או עז. וביומא קמא מיירי. והאידנא נהוג עלמא שקורין ביום ראשון משכו וקחו לכם, ומפטירין בפסח גלגל. בשני שור או כשב, ומפטירין בפסח יאשיהו. בשלישי קדש לי כל בכור. ברביעי אם כסף תלוה. בחמישי פסל לך. בששי ויעשו בני ישראל את הפסח במועדו. בשביעי שירת הים, ומפטירין וידבר דוד. בח׳ שהוא יו״ט אחרון של גליות קורין כל הבכור, ומפטירין עוד היום בנוב לעמוד. בעצרת, ביו״ט ראשון, בחודש השלישי, ומפטירין במרכבה של יחזקאל. ביו״ט שני של גליות קורין כל הבכור, ומפטירין בחבקוק. בראש השנה וה׳ פקד את שרה, דבר״ה נפקדה שרה, ומפטירין בחנה שגם היא נפקדה בר״ה. ביו״ט שני בעקידה, ומפטירין הבן יקיר לי אפרים. ביוה״כ שחרית קורין באחרי מות, ומפטירין כה אמר רם ונשא. במנחה קורין בעריות, ומפטירין ביונה. בשני ימים טובים של חג קורין שור או כשב או עז ומפטירין ביו״ט ראשון הנה יום בא לה׳. וביו״ט שני ויקהלו אל המלך. ושאר כל ימות החג קורין בקרבנות החג, כיצד, יום ג׳ שהוא יום ראשון של חוה״מ, כהן קורא וביום השני, לוי קורא וביום השלישי, ישראל קורא וביום הרביעי, והרביעי חוזר וקורא וביום השני וביום השלישי. וביום הד׳ כהן קורא וביום השלישי, לוי קורא וביום הרביעי, ישראל קורא וביום החמישי, והרביעי חוזר וקורא וביום השלישי וביום הרביעי. וכן כולם. ביו״ט אחרון של חג, כל הבכור, ומפטירין ויהי ככלות שלמה. ולמחר קורין וזאת הברכה, ומפטירין ויהי אחרי מות משה. ושבת שחל להיות בחולו של מועד, בין בפסח בין בסוכות, קורין ראה אתה אומר אלי. ומפטירין, בפסח, העצמות היבשות. ובסוכות ביום בא גוג. שמסורת בידינו דתחיית המתים עתידה להיות בפסח, ומלחמות גוג ומגוג בסוכות: 
+
+Mishnah 6
+
+<b>במעמדות במעשה בראשית.</b> שבשביל הקרבנות נתקיימו שמים וארץ. וסדר קריאתן מפורש במסכת תענית בפרק אחרון:
+<b>ברכות וקללות.</b> אם בחקותי. להודיע שעל עסקי החטא באה פורענות לעולם, ויחזרו בתשובה וינצלו מצרתם:
+<b>כסדרן.</b> בסדר פרשת היום:
+<b>ואין עולין להם מן החשבון.</b> כשיגיע יום שבת יחזרו ויקראו מה שקראו בשני ובחמישי ובשבת במנחה:
+<b>שנאמר וידבר משה.</b> אכולה מתניתין קאי ללמוד מכאן שמצוה לקרות בכל המועד מענין המועד:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>הקורא את המגילה עומד ויושב.</b> רצה עומד רצה יושב:
+<b>קראוה שנים.</b> ביחד.
+<b>יצאו.</b> ולא אמרינן שני קולות אין נשמעין כאחד, דכיון דחביבא להו יהבי דעתייהו:
+<b>מקום שנהגו לברך.</b> אחריה, יברך. אבל לפניה חייב לברך בכל מקום שלש ברכות, על מקרא מגילה, ושעשה נסים, ושהחיינו. בין בלילה בין ביום. דקריאה של יום עיקר דכתיב (אסתר ט׳:כ״ח) והימים האלה נזכרים ונעשים. ואיכא למאן דאמר דכיון שבירך שהחיינו בלילה לא יברך ביום שהחיינו. והכי מסתברא:
+<b>ואין מוסיפין עליהן.</b> שלא יקשה לצבור. מפני שהן ימי מלאכה. ושבת במנחה נמי סמוך לחשיכה הוא, שהרי כל היום היו רגילים לדרוש. ומהאי טעמא נמי אין מפטירין:
+<b>הפותח והחותם בתורה מברך לפניה ולאחריה.</b> המתחיל לקרות בתורה ראשון, מברך לפניה. והאחרון, החותם שהוא המשלים, מברך לאחריה. וכל שאר הקורין בתורה אין מברכין לא לפניה ולא לאחריה. והאידנא נהיגי עלמא דכולהו מברכין לפניה ולאחריה, גזירה משום הנכנסים ולא שמעו הראשון שבירך לפניה ויאמרו אין ברכה בתורה לפניה, ומשום היוצאים ולא ישמעו החותם מברך לאחריה, והראשונים לא ברכו. ויאמרו אין ברכה בתורה לאחריה: 
+
+Mishnah 2
+
+<b>ואין מוסיפין עליהן.</b> דבראשי חדשים ובחולו של מועד נמי איכא בטול מלאכה, דמלאכת דבר האבד מותרת:
+<b>בי״ט ה׳</b> דכל דטפי ליה מלתא מחבריה, טפי ליה גברא. הלכך בראשי חדשים ובמועד דאיכא קרבן מוסף קורין ד׳. יו״ט דאיכא בטול מלאכה קורין חמשה. ויוה״כ דענוש כרת קורין ששה. שבת דחיוב סקילה קורין שבעה: 
+
+Mishnah 3
+
+<b>אין פורסין על שמע.</b> עשרה שבאו לבית הכנסת אחר שקראו צבור את שמע, עומד אחד ואומר קדיש וברכו וברכה ראשונה שלפני קריאת שמע. פורסין, לשון פרוסה, כלומר חצי דבר, משתי ברכות שלפני ק״ש אומר ברכה אחת:
+<b>ואין עוברין לפני התיבה.</b> שליח צבור:
+<b>ואין נושאין כפיהן.</b> לברך ברכת כהנים:
+<b>ואין קורין בתורה.</b> בצבור. וכל הני אין נעשים בפחות מעשרה, דכתיב (ויקרא כ״ב) ונקדשתי בתוך בני ישראל, כל דבר שבקדושה לא יהא בפחות מעשרה, כתיב הכא בתוך בני ישראל, וכתיב התם (במדבר ט״ו) הבדלו מתוך העדה הזאת, מה להלן עשרה, שאין עדה פחותה מעשרה, אף כאן עשרה:
+<b>ואין עושין מעמד ומושב.</b> למת, כשנושאין את המת לקברו היו יושבים שבע פעמים לכבוד המת, ואומרים על כל פרק ופרק של הספד עמדו יקרים עמודו, שבו יקרים שבו. ובבציר מעשרה לאו אורח ארעא:
+<b>ברכת אבלים.</b> ברכת רחבה. שהיו אומרים ברכה כנגד אבלים, וברכה כנגד המנחמים כו׳. כדמפורש בפ״ק דכתובות [דף ח׳]:
+<b>ותנחומי אבלים.</b> עומדים בשורה כשחוזרין מן הקבר ומנחמין את האבלים, ואין שורה פחותה מעשרה:
+<b>וברכת חתנים.</b> שבע ברכות שאומרים לחתן:
+<b>ואין מזמנין.</b> כיון דבעי למימר נברך אלהינו, בציר מעשרה לאו אורח ארעא:
+<b>והקרקעות.</b> של הקדש, הבא לפדותן צריך עשרה ואחד מהן כהן, דעשרה כהני כתובים בפרשת הקדשות, ג׳ בערכין וג׳ בבהמה וד׳ בקרקעות:
+<b>ואדם כיוצא בהן.</b> אם אמר דמי עלי, שמין אותו כעבד, ועבד אתקש לקרקעות, דכתיב (ויקרא כ״ה) והתנחלתם אותם לבניכם. וכי היכי דבקרקעות בעינן עשרה וחד מינייהו כהן, הכי נמי באדם: 
+
+Mishnah 4
+
+<b>ולא יקרא למתורגמן יותר מפסוק אחד.</b> שלא יטעה המתורגמן שמתרגם על פה:
+<b>ובנביא שלשה.</b> אם ירצה. ולא אכפת לן אם יטעה דלא נפקא לן הוראה מינייהו:
+<b>ואם שלשתן שלש פרשיות.</b> כגון כי כה אמר ה׳ חנם נמכרתם, כי כה אמר ה׳ מצרים ירד עמי בראשונה, ועתה מה לי פה נאם ה׳, הם ג׳ פרשיות בשלשה מקראות רצופים:
+<b>מדלגין בנביא.</b> מפרשה לפרשה ואפילו מענין לענין:
+<b>ואין מדלגין בתורה.</b> בשני ענינים. אבל בענין אחד מדלגין. כמו שהיה כהן גדול קורא ביום הכפורים פרשת אחרי מות, ומדלג וקורא אך בעשור:
+<b>עד שלא יפסיק התורגמן.</b> המדלג בין בתורה בענין אחד, בין בנביא ואפילו בב׳ ענינים, לא ישהא אלא בכדי שישלים המתורגמן לתרגם מה שהוא צריך לתרגם, שאין כבוד לצבור לעמוד שם בשתיקה: 
+
+Mishnah 5
+
+<b>המפטיר בנביא.</b> מי שרגיל להפטיר בנביא, תקנו חכמים שיהא הוא פורס על שמע ברבים:
+<b>והוא עובר לפני התיבה.</b> להוציא את הרבים בקדושת השם בתפלה, הואיל וממציא את עצמו להפטיר דהוי דבר שאינו כבודו תקנו לו את זו לכבודו:
+<b>ואם היה קטן.</b> שאינו יכול לעבור לפני התיבה, ולא לפרוס על שמע:
+<b>אביו או רבו.</b> עוברים לפני התיבה:
+<b>על ידו.</b> בשבילו: 
+
+Mishnah 6
+
+<b>קטן קורא בתורה.</b> ויש מן הגאונים שאמרו דוקא משלישי ואילך:
+<b>אבל אינו פורס על שמע.</b> לפי שהוא בא להוציא את הרבים ידי חובתן, וכל שאינו חייב בדבר אינו מוציא את הרבים ידי חובתן:
+<b>ואינו נושא את כפיו.</b> אם הוא כהן, שאין כבוד לצבור שיהיו כפופין לברכתו:
+<b>פוחח.</b> בגדיו קרועים וזרועותיו נראים מבחוץ. ערום ויחף, מתרגמינן פוחח ויחף:
+<b>פורס על שמע.</b> שהרי הוא מחוייב בדבר:
+<b>אבל אינו קורא בתורה.</b> מפני כבוד התורה. וכן לפני התיבה וכן לנשיאת כפים, מפני שגנאי הוא לצבור:
+<b>סומא פורס על שמע.</b> שאע״פ שאינו רואה מאורות יש לו הנאה מן המאורות, שבני אדם רואין אותו ומצילין אותו מן המכשולים:
+<b>רבי יהודה אומר כל מי שלא ראה מאורות מימיו לא יפרוס.</b> שלא היה לו הנאה מהם לעולם. ואין הלכה כר״י: 
+
+Mishnah 7
+
+<b>כהן שיש בידו מומין.</b> וכן בפניו או ברגליו:
+<b>לא ישא את כפיו.</b> שאין הכהנים רשאין לעלות בסנדליהן לדוכן, ואם יש מומין ברגליו יסתכלו בו ומתוך כך יבואו להסתכל בידיו, והמסתכל בכהנים כשנושאים כפיהן עיניו כהות, [חגיגה ט״ז ע״א]. לפי שהשכינה שורה בין ידיהם:
+<b>אסטס.</b> צבעו דומה לתכלת:
+<b>פואה.</b> שרשים אדומים שצובעים בהם אדום. ומסיק בגמרא שאם היה דש בעירו, כלומר רגיל עמהם וכולם יודעים במומין שיש בו או בצבע שבידיו או שרוב אנשי העיר מלאכתן בכך מותר, דשוב אין מסתכלים בו: 
+
+Mishnah 8
+
+<b>אף בלבנים לא יעבור.</b> חיישינן שמא מינות נזרקה בו, דעובדי ע״ז מקפידין בכך:
+<b>העושה תפילין שבראשו עגולות.</b> כאגוז או כביצה:
+<b>סכנה.</b> שלא תכנס בראשו:
+<b>ואין בה מצוה.</b> דתפילין מרובעות הלכה למשה מסיני:
+<b>הרי זה דרד מינות.</b> שבוזים דברי חכמים והולכים אחר משמעות המקרא, ואומרים בין עיניך ממש, על ידך ממש. וחכמים למדו בגזירה שוה בין עיניך, במקום שער שבראש מקום שמוחו של תינוק רופס. על ידך, בגובה היד, קיבורת בראש הזרוע, שתהא כנגד הלב:
+<b>ציפהו זהב וכו׳</b> והכתוב אומר (שמות י״ג:ט׳) למען תהיה תורת ה׳ בפיך, מן המותר בפיך, שיהא הכל מעור בהמה טהורה ולא מזהב:
+<b>ונתנה על בית אנקלי.</b> על בית יד המלבוש מבחוץ. והכתוב אומר לך לאות, ולא לאחרים לאות:
+<b>הרי זה דרך החיצונים.</b> בני אדם ההולכים אחר דעתם חוץ מדעת החכמים: 
+
+Mishnah 9
+
+<b>יברכוך טובים הרי זו דרך מינות.</b> שצריכין ישראל לצרף עמהם פושעי ישראל באגודת תעניותיהם. שהרי חלבנה ריחה רע ומנאה הכתוב עם סממני הקטורת:
+<b>על קן צפור יגיעו רחמיך.</b> כמו שהגיעו רחמיך על קן צפור וגזרת לא תקח האם על הבנים (דברים כ״ב:ו׳), כן חוס ורחם עלינו. משתקין אותו, שעושה מצותיו של הקב״ה רחמים והם אינן אלא גזירות:
+<b>ועל טוב יזכר שמך.</b> על טובתך נודה לך. משתקין אותו, שאנו חייבים לברך על הרעה כשם שמברכין על הטובה:
+<b>מודים מודים.</b> דמיחזי כשתי רשויות, כמודה ומקבל עליו ב׳ אלהות:
+<b>המכנה בעריות.</b> שדורש פרשה של עריות בלשון כינוי. שאומר דלא בעריות ממש דיבר הכתוב, אלא שלא יגלה קלון אביו וקלון אמו ברבים:
+<b>ומזרעך לא תתן לאעברא לארמיותא.</b> לא תבא על הגויה ותוליד בן לעבודה זרה:
+<b>משתקין אותו בנזיפה.</b> שעוקר הכתוב ממשמעותו, ונותן כרת לבא על הגויה, ומחייבו חטאת על השוגג: 
+
+Mishnah 10
+
+<b>מעשה אמנון ותמר נקרא ומיתרגם.</b> ולא חיישינן ליקריה דדוד. והוא, דלא כתיב אמנון בן דוד, כדבעינן למימר לקמן:
+<b>מעשה עגל הראשון נקרא ומתרגם.</b> ולא חיישינן ליקרא דישראל:
+<b>מעשה עגל השני.</b> מן ויאמר משה אל אהרן עד וירא משה את העם וגו׳ ופסוק ויגוף ה׳ את העם, כל אלו נקראים ולא מתרגמין, משום יקרא דאהרן:
+<b>ברכת כהנים.</b> נקראים ולא מתרגמין משום דאית ביה ישא ה׳ פניו אליך, שלא יאמרו הקב״ה נושא פנים והן אינן יודעים שכדאי הן ישראל לשאת להם פנים:
+<b>מעשה דוד ואמנון.</b> לא נקראים בהפטרה, ולא מיתרגמין, כל אותן פסוקים שכתוב בהם אמנון בן דוד. אבל אותן שנאמר בהן אמנון סתם, הא אמרינן לעיל מעשה אמנון ותמר נקרא ומתרגם:
+<b>אין מפטירין במרכבה.</b> דלמא אתי לשיולי ולעיוני בה:
+<b>ור׳ יהודה מתיר.</b> והלכה כמותו:
+<b>אין מפטירין בהודע את ירושלים.</b> (יחזקאל ט״ז:ב׳). משום יקרא דירושלים. ואין הלכה כר׳ אליעזר:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Moed Katan/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Moed Katan/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt
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@@ -0,0 +1,223 @@
+Bartenura on Mishnah Moed Katan
+ברטנורא על משנה מועד קטן
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Moed Katan
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+משקין בית השלחין – a weary land and thirsty for water. The Aramaic translation of “tired and weary,” is thirstiness and tired.
+משקין במועד – for it is a business that cannot be postponed without irretrievable loss is permissible on the Festival (i.e., the Intermediate Days of the Festival). For a field which needs irrigation from the time when one begins to water it, if one does not water it frequently, it immediately becomes lost, as is taught at the end of Mishnah [3 – of this chapter, seeds which have not been watered before the Festival should not be watered on the Festival, for they will not suffer loss, but if they “drank” before the Festival, he should water them during the Festival. And specifically, a bright, shade-less field (i.e., vegetable or grain field) of grain which needs irrigation, we water them on the Festival, but fields which are moist of a tree, it is not permitted on the Festival, for they don’t suffer loss. And in the Seventh Year, it is permitted to water whether it is a field that needs irrigation or whether it is a field sufficiently watered by rain [and not needing irrigation], and because of the Festival alone, our Mishnah took this.
+שיצא בתחילה – that goes out now from the start, and we don’t suspect for since it is new, lest its banks overflow and people come to repair them on the Festival and there is great trouble/labor.
+שלא יצא בתחלה – when it is sleeping.
+אבל לא ממי גשמים – a decree because of water from a swipe well.קילון are water of a deep pit/cistern and in it is collected rain water, and from it there is greater trouble to draw it out.
+עוגיות – trenches that they would make in the roots of olives and in the roots of vines in order that they would fill up with water.
+
+Mishnah 2
+
+האמה – trenches that they would make in the ground that in the water would travel around the field and from field to field, which are called אמה/river-arms, canals/channels, because they are one cubit wide at a depth of a cubit.
+בתחלה – if there never was one [before], we don’t make them ab initio on the Festival because of the trouble/labor.
+ובשביעית – because it would appear like digging in the ground during the Seventh Year.
+ומתקנים את המקולקלת – if dirt fell into it and does not bring forth an uninterrupted flow, we repair it, but we don’t make it ab initio on the Festival. And the Halakha is according to the Sages.
+ומתקנים קלקולי המים – water that has entered in the indentations/holes to drink from them.
+וחוטטין – clean and dig and remove from inside them rocks and chips and sandy matter in grain that fell in them.
+ומציינין – make markings of graves that they would cleanse with plaster and pour on the grave, and it is a sign to those walking not to pass over a place of ritual uncleanness (see Mishnah Shekalim, Chapter 1, Mishnah 1).
+ויוצאין – agents of the Jewish court would go out to inspect the fields that were sown with mixed seeds and uproot them, because they take their compensation for this from the donations to the Temple treasury for congregational sacrifices, and on the days of the Festival, they are hired cheaply because they are idle [from work].
+
+Mishnah 3
+
+מושכין את המים – that is underneath the tree, and this is for another tree, where there is no strenuous labor, but he should not water the entire field, and we are speaking of a field sufficiently watered by rain, which does not suffer loss, for the rain waters are sufficient for it, but when we water it, there is great and liberal provision.
+לא שתו – there was no loss
+בזה ובזה – even if they had not drunk [water] and even a field that is sufficiently watered by rain, and because of the liberal provision the Sages permitted it. And the Halakha is according to Rabbi Eliezer ben Yaakov. And the anonymous Mishnah (i.e., Mishnah 1): We water the irrigated field that is above is according to him (i.e., Rabbi Eliezer ben Yaakov). However, a moist field whose ground is like plaster/clay/mud, it is permitted to water it during the Festival, and even according to Rabbi Eliezer ben Yaakov, for they are considered like seeds that drank [water] before the Festival.
+
+Mishnah 4
+
+האישות – mole, which is a creature that has no eyes and causes loss to the fields.
+ובשדה הלבן – that they plough and seed it with train and there are no trees in it.
+בשדה האילן כדרכו – that causes great loss , and these are suspect of great loss. Therefore, they dig holes as is the normal manner and suspect traps.
+שלא כדרכו – wedge in a spit in the ground with strength and shake the tree to and fro, and it is found that a hole was made of its own. But not via the digging, and the Halakha is according to the Sages. But in a bright shade-less [grain or vegetable] field that is near an orchard, they dig as is done normally, lest the spit go out from the bright shade-less field and destroy the trees.
+ומקרין את הפרצה – they set up the stones one on top of the other in the manner of building and they don’t plaster it with plaster, and we are speaking of the breach in a garden, but a in the wall of a courtyard that fell, the buid as is done normally, because of the thieves.
+
+Mishnah 5
+
+רואין את הנגעים במועד להקל – if he was ritually pure, the Kohen would say to him, “you are pure,” for it is a rejoicing for him.
+אבל לא להחמיר – that if he was ritually impure, he should remain silent, and not make him impure that they would have to leave outside of the camp.
+לא להקל ולא להחמיר – because it was necessary to see him if he was ritually pure in order to be lenient towards him, for if it was necessary to be strict, if he was [in fact] ritually impure, one must say to him, “you are impure,” as it is written (Leviticus 13:59): “for pronouncing it pure or impure,” for a Kohen is not permitted to be silent, and it is better for him that the Kohen should not see him at all.
+מלקט אדם עצמות אביו ואמו – on the Festival, in order to bury them in an appropriate place.
+ששמחה היא לו – when he sees them [when they bury them in the graves of his ancestors]. But the Halakha is not according to Rabbi Meir in the two of these.
+לא יערער על מתו – he should not bring a eulogizer to excite to lamentation on his deceased one that was dead for many days, to search out the relatives of the dead in the manner that the eulogizer goes around when he cries out and says: “Come, cry with me all who are bitter of heart, and he whose heart sinks goes and eulogies his relative.
+לא יספידנו – he should not hire a eulogizer for whose dead died at that hour.
+קודם הרגל שלשים יום – always, that they mention the reason in the Gemara (Moed Katan 8a) that it is the manner of people to collect monies for the needs of the Festival thirty days before the [onset of the] Festival, because he heard that they explain the Halakhot/laws of the Festival. And lest he give the monies that he collected for the needs of the Festival to the eulogizer, and he would be prevented from the [experiencing] the joy of the Festival. And there are those who say that the dead are not forgotten from the heart (Moed Katan 8b) other than after thirty days after his eulogy.
+
+Mishnah 6
+
+אין חופרין כוכין וקברות במועד – for a dead to be buried in it after the Festival. Sepulchral chambers, in the cave under the ground, and graves, in a building.
+אבל מחנכין – if it had long, they shorten it, and if it had been short, they length and widen it.
+נברכת – of launderers, a place set up to launder clothing there, and there isn’t such a great trouble to it.
+וארון עם המת בחצר – that tied there, and it is permissible to plane/saw the boards and to make for him a bier. But not in another courtyard, and they didn’t teach this other than regarding a person who is not famous, but for a famous person, they make for him the bier and even in the marketplace. And for us, who are of small number, every person is considered famous.
+ר"י אוסר – to bring wood to make boards at first for the needs of the bier, other than if they were planed before Yom Tov. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 7
+
+מפני ששמחה היא לו – for we do not mix another rejoicing with the joy of the Festival, as it is written (Deuteronomy 16:14): “You shall rejoice in your Festival…” – in your holiday and not with your wife.
+אבל מחזיר הוא את גרושתו – which is not a rejoicing so much, but with a new wife, that he had never had.
+ועושה אשה תכשיטיה – such as to put kohl/a powder used for painting the eyelids in her eyes and to smooth out her hair so that it does not scatter, and to add red coloring to her face and or cause to pass a knife on her lower face, and everything that is similar to this.
+שניוול הוא לה – it is painful to her , and the Halakha is not according to Rabbi Yosi.
+
+Mishnah 8
+
+ההדיוט תור כדרכו – the “layman”/unskilled person is called anyone who doesn’t know how to direct the border of the garment so that it would be equal and properly directed, but rather curvy/windy to this side of that side and he makes it wide in this place and narrow in the other.
+מכליב – he makes stitches like the teeth of a dog, and they are equivalent this one corresponding to that one, but rather one oon top and the other below.
+מסרגין את המטות – they weave them with ropes longitudinally and crosswise.
+ממתחין – if it had been woven for many days and the ropes became weak, they tighten them, but they do not weave them [with ropes longitudinally and crosswise. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 9
+
+מעמידין – they build and restore and repair the oven that they need for the Festival, and because they would carry their ovens from place to place, for that reason, the Mishnah teaches, “set up.”
+[אין] מכבשין – they roughen and beat with a hammer on the millstone (Moed Katan 10a) when they are too smooth and they don’t mill/grind properly. And the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 10
+
+ולמפרסת – a walk before the attic that those who live above walk in it and go down through a ladder to the courtyard.
+ושפין את הסדקין – of the roofs that are not slanted, we grind them with plaster and when there are cracks in the plaster and the leaks in the roof go down in the house and there is loss, we smooth them, plaster them.
+מעגלה – a round piece of wood whereby we smooth out the roofs.
+במלחצים – a wide artisan’s implement of copper like a spoon, which has a handle.
+הציר – the foot of the door that surrounds in the cavity of the threshold/lower door-sill of he opening.
+צינור – the cavity that is in the threshold/lower door-sill.
+והקורה – the actual beams of the house that were broken even prior to Yom Tov.
+ובלבד שלא יכוין מלאכתו במועד – that he should not say, “I will wait until the Festival when I don’t have other work and I will do this.”
+כבשים – such as fish and vegetables that are pickled with salt and vinegar.
+שיכול לאכלן במועד – that they pickle quickly and are appropriate to eat immediately.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+מי שהפך – It is the manner of people that they turn their olives in the vat or pit where olives are packed until they form a viscid mass where they are piled up and when one wants to bring them into the building containing the tank [and all the implements] for pressing olives, and if he does not bring them into the press to grind them after he has turned them over, they become lost.
+וארעו אבל – who is prohibited to do work.
+או שהטעתו פועלים – that did not come to work and the Festival arrived.
+טוען – upon the olives a beam of the olive press for the first time and sweep them out, ion order that a bit of the oil flows a bit so that they will not loose it, but not during the second time because they will not lose any more, and from here we learn that things that are permitted during the Festival (i.e., on the Intermediate Days of the Festival/Hol HaMoed), it is forbidden for a mourner to do them with his hand during his days of mourning, for since it (i.e., the Mishnah) teaches “an occasion for mourning befell him,” and on account of the mourning he delays until the Festival, he applies the pressing beam [for the first time] for the olives during the Festival, but during the days of his mourning, he would be prohibited to press with his hand even the first beat, but others press for him.
+זולף – he pours the olives on the back of the olive press, and every matter that he pours is called זילוף/sprinkling.
+וגומר – pressing them (olives) and wine/grape pressing in the olive press.
+וגף – close the lip of the barrels. And the Halakha is according to Rabbi Yosi.
+
+Mishnah 2
+
+בתוך הבור – digging underneath the wine press which is covered with plaster to receive the wine.
+למודים – wooden boards, that is to say, he covers it there with boards so that it does not ferment, and it does not draw wine out of the put. And the Halakha is according to Rabbi Yosi.
+
+Mishnah 3
+
+ושולה פשתנו – all that comes up fro the water is called “soak.”
+אם כוונו מלאכתן במועד יאבדו – The Jewish court causes him to lose money and make it ownerless.
+
+Mishnah 4
+
+אלא לצורך המועד – that the purchaser needs them on the Festival (I.e., the Intermediate Days of the Festival/Hol HaMoed) – houses to dwell in them, slaves to serve him and animals/cattle for slaughter.
+או לצורך המועד – that he needs to money to spend for the needs of the Holy Day.
+אין מפנים – utensils or grain..
+מבית – [from] this [house] to another house far from him because of the effort.
+אבל מפנה לחצרו – to another house in the same courtyard, for it is private, but not from one house to another house via the public domain.
+ואין מביאין כלים מבית האומן – these words [are regarding] utensils that are not for the needs of the Festival, but utensils that are for the needs of the Festival such as pillows, cushions and cups and ladles are permitted.
+ואם חושש להם – lest they be stolen from the house of the artisan, or if he needs the artisan to hire him and the owner of the utensil doesn’t believe him since he fears lest he will request from him the wages for his labor a second time.
+
+Mishnah 5
+
+מחפין את הקציעות – figs that are spread/stretched out in the field to dry them, we cover and hide them with straw because of the rains.
+אף מעבין – place them this one on top of that one and make them like a pile, and that the upper owns protect the lower ones.
+הדשושות – that we thresh and crush wheat for cereal.
+בגרוסות – they make pounded beans.
+הם – the artisans.
+החמירו על עצמן – and we don’t do it even in private. But the Halakha is not according to Rabbi Yosi.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אלו מגלחין. הבא ממדינת הים – During the Festival, for he did not have time to shave prior to the Festival. And this is a case of one who departed for business or to a thing that was necessary, if he didn’t depart other than to a mere walk/doing errands, it is prohibited [to shave].
+והיוצא מבית האסורין – and even if he was imprisoned at the hand of an Israelite who would let him shave, because he was in pain.
+ומנודה – who released him from his excommunication during the Festival, but prior to the Festival, he was not able to shave since someone who was excommunicated is prohibited to cut his hair.
+ומי שנדר – [vowed] not to shave, and he could not find a Sage that would release him from his vow prior to the Festival. Alternatively, he did not find an opening for regret other than during the Festival.
+והנזיר – who completed his being a Nazirite vow during the Festival.
+ה"ג והמצורע העולה מטומאתו לטהרתו – if his seventh day occurs during the Festival, he is permitted to take a haircut, as it is written (Leviticus 14:9): “On the seventh day he shall shave off all his hair [– of head, beard, and eye-brows…].” And the shaving of the bald spot [on the head or in the beard] is not considered, for it is not other than a small thing when he shaves around the bald spot. And there reason that it is prohibited to shave on the Festival outside of those who are taught in the Mishnah is in order that they should not intend to shave during the Festival when they are idle from work and the First Day of the Festival comes when they are disgraced, that is is the reason also that the they prohibited laundering on the Festival.
+
+Mishnah 2
+
+ומי שנשאל לחכם – that he vowed not to launder his clothes and he appeared before a Sage on the Festival and he released him from his vow.
+ומטפחות ידים – that they dry with the their hands at the time of eating.
+ומטפחות ספרים – clothing/covering that the barbers give to those who get a haircut between his shoulders because of the hair. And when he comes to shave to those who are taught in the Mishnah who are permitted to shave on the Festival, it is necessary to always launder it.
+מטפחות הספגין – that they dry with them when they leave from the bathhouse.
+וכל העולים מטומאה לטהרה – on the Festival, it is permitted to launder their clothes. And flax utensils, even of every person it is permitted to launder them on the Festival, for they need laundering frequently, and even that which was laundered on the eve of the Festival become soiled immediately and need laundering during the Festival, therefore, they did not make a decree concerning them. And whomever lacks other than one undershirt/garment, even if it is not made of flax is permitted to launder it on the Festival., and he who stands naked at the time of his laundering with only a girdle on his loins to cover the flesh of his nakedness for this proves that he lacks other than this undershirt/garment that he launders.
+
+Mishnah 3
+
+קדושי אשה – He writes on paper or on earthenware, “You are betrothed to me,” and he betroths with it the woman even if it is not worth a Perutah/penny. And therefore, it is permitted to write [this formula on the Festival because he fears lest someone else precede him [in doing so] and it is for him a business which cannot be postponed without irretrievable loss.
+גיטין – who wants to leave on a caravan, and if he doesn’t write it (i.e., the Jewish bill of divorce) now, this (woman) will remain tied to an absent husband.
+ושוברים – for if the borrower would say: “I will not pay back your liability if I do not have a receipt from you,” we listen to him, and he (i.e., the borrower) goes on his way, and it is found that this one (i.e., the lender) loses his money.
+דייתיקי - the gift of someone on his deathbed. And the explanation of the term דייתיקי /disposition of property, especially by will and testimony – this shall be fulfilled and will be, for the words of someone on his deathbed is as they are written and as delivered.
+מתנה – the gift of a healthy individual, and if it was not written to them, the recipient would lose it, for perhaps the giver would retract [his decision].
+ופרוזבולין – that the seventh year would not cause a remission of debt and he would lose his monies. The word פרוזבול/Prozbul (the declaration made in court, before the execution of a loan to the effect that the law of limitation by the entrance of the Sabbatical year shall not apply to the loan to be transacted) (see Gittin 36b-37a) before the rich and before the poor, that is, the enactment to thee rich that they should not transgress on what is written in the Torah (Deuteronomy 15:B): “Beware lest you harbor the base thought…,” and the enactment for the poor that they should be enabled to receive loans,. The senators of the Rich and the Poor/broken Ones. And Hillel established the Prozbul , a document in which they write: “I hand over to you so-and-so and so-and-so the judges, that every document that I have on so-and-so, I will collect whenever I want. And further, the seventh year does not cancel his loan.” It is as if the Jewish court collected his liability, and further, we don’t read concerning him (Deuteronomy 15:2): “he shall not dun his fellow or kinsman, [for the remission proclaimed is of the LORD].”
+אגרות שום – for the Jewish court estimated the possessions of the borrower and gave it to the lender.
+אגרות מזון – the Jewish court sold the property for the provision of food for [his] wife and the daughters, and they write the actions of the Jewish court on this. Alternatively, he who accepted upon himself to feed the daughter of his wife.
+מיאונים – of a minor whose mother and her brothers married her off, she can refuse her husband and say: “ I don’t want so-and-so as my husband,” and she leaves it (i.e., the marriage/relationship) without a Jewish bill of divorce. And the document that they write for testimony in this matter is called the document of refusal.
+שטרי ברורין – that they chose for them the judges. This one (i.e., litigant) chooses one judge and the other one chooses another [judge] (see Mishnah Sanhedrin, Chapter 3, Mishnah 1) , and they write a document that neither of the litigants will retract.
+וגזירות ב"ד – the legal decision that the judges made.
+אגרות של רשות – the commands of the ruler, such as (Tractate Avot, Chapter 1, Mishnah 10): “Don’t get friendly with the government.” “Be careful/wary with the government” ( Tractate Avot, Chapter 2, Mishnah 3). And there are those who explain it as letters of secular character (i.e., social correspondence) that they write between a person and his fellow.
+
+Mishnah 4
+
+אין כותבין שטרי חוב במועד – since one can write it after the Festival.
+ואם אינו מאמינו – and he doesn’t want to lend him without a document but if the borrower needs money, we write it [during the Intermediate Days of the Festival].
+או שאין לו – for the scribes [lacks] for what to eat, he should write it and take his compensataion, for the fee for work for one who has no food to eat is permitted.
+ואפילו בספר העזרה – The Torah scroll that the High Priest reads from on Yom Kippur, and even though it is necessary for the community.
+לעצמו – to fulfill the commandment, but not to see or rent out.
+ועווה על ירכו תכלת – that he places the cord on his thigh and rubs with his hand and it is spun by itself, but not by his hand between his fingers, nor by a spindle in the manner that he might do on a weekday. And the Halakha is that one a person spins tekhelet/the thread of blue for his clothing whether with a spindle or a stone.
+
+Mishnah 5
+
+הקובר את מתו – A death had occurred for him prior to the Festival. And he observed mourning for three days prior to the Festival.
+בטלה ממנו גזירת שבעה – but the thirty-day/Shloshim decree is not abrogated, that is the prohibition of cutting one’s hair, and one counts after the Festival thirty days with the three that passed already from the thirty. And the Halakhic decision is that one who buries his dead even one hour prior to the Festival, the decree of Shivah/seven days is abrogated for him.
+שמונה – [eight] days prior to the Festival, for since one of the days of shaving entered prior to the Festival, the Festival comes and abrogates the rest altogether.
+שבת – [A Sabbath] during the days of his mourning counts towards the number of seven.
+ואינה מפסקת – but does not abrogate the remainder, but he sits and mourns after Shabbat.
+הרגלים מפסיקים ואינם עולים – if he practiced [the rituals of] mourning prior the Festival, the Festival interrupts and abrogates the decree of thirty [days]. But if he did not practice [the rituals of] mourning prior to the Festival, but began his mourning during the Festival, the Festivals do not count to the number seven, but count towards the number thirty. And the reason that Shabbat counts to the total of seven days of mourning , because things that are done in private are practiced on it, such as [the prohibition of] sexual relations and removing the mourner’s wrap, for it is prohibited to be with an uncovered heat, and washing in hot water, for the mourner is forbidden [to engage] with them on Shabbat. But on the Festivals, none of the laws of the mourning are practiced/observed on it. Therefore, [the mourning] stops completely. But if mourning did not occur at all prior to the [onset of the] Festival, like the dead was buried during the Festival, it does not count towards the number seven, and one begins to count seven after the Festival.
+
+Mishnah 6
+
+משחרב בית המקדש – For Shavuot/Atzeret has no payment of indemnity all seven days of the sacrifice, the laws of the Festival are abrogated, and it is a Shabbat which does not interrupt it, but at the time of the Temple, he who did not make the Festival offering on the First Day of Shavuot would offer it throughout the seven days, like the Festival of Matzot; Azeret was like the Festival of Matzot even as regards mourning. And the final result of this matter regarding the Halakhic decision is that Atzeret in this time is like the Festivals, and Rosh Hashanah and Yom Kippur are like the festivals. He who suffered a loss prior to one of these, even one hour, the decree of [sitting] Shivah is abrogated. And if [the person] died prior to one of these Holy Days, the decree of thirty days is abrogated from him, as we have stated; and the seven days of the Festival count towards the number thirty, which is fourteen days. And Shemini Atzeret/The Eighth Day of Solemn Assembly is a festival unto itself, and is considered as if it is seven days, that makes twenty-one days. We count another nine days until the thirty and that is enough. And the decree of seven as we have stated is that he that was a mourner all seven days is prohibited in washing in hot water, even for part of his body, and in cold [water] all of his body, and he is prohibited from laundering his clothing, and in anointing and in wearing leather [shoes] and in doing work and in greeting others. And he is obligated in wrapping his head in mourning garb , and in turning over his bed, so that all of the beds that are in his house would be turned over on the ground and he should sleep on them, but not upon a bed standing upright. And it is prohibited to cut his nails with a utensil nor the hair of his mustache, even if it prevents him from eating. And it is prohibited to read from the Torah, whether from the Written Torah or from the Oral Torah. And he cannot re-stitch the tear that is upon him. And the decree of thirty is that from the seventh day until the completion of the thirtieth [day], it is prohibited to wear new clothing, or a white ironed garment, and it is prohibited to cut one’s hair, and to enjoy an optional banquet and to go shopping with one’s friends, and to marry another woman, if he has a wife and children, and he cannot sew together the tear that is upon him.
+
+Mishnah 7
+
+אין קורעין – on the Festival (i.e., during Hol HaMoed/The Intermediate Days of the Festival), other than the relatives of the deceased – for his mother and his father and for his son and his daughter and for his brother and his sister and for his wife – for these seven deceased individuals that one is obliged to mourn over them. But on the rest of the relations that one is not obligated to mourn over them, one does not tear [clothing] over them during the Festival, and we don’t say this other than over someone who is not a Sage or a worthy person or an individual who was [filled] with good deeds. But a Sage that died, everyone is his relative, and everyone tears [their clothing] upon him even during the Festival. And similarly regarding a person who is known for his worthiness and piety. And all who stand at the time of the departure of the soul of every person from the Jews is obligated to tear [his clothing] even during the Festival. And the tearing on [hearing of the passing of] one’s father and mother is with his entire garment until he reveals his heart, and he tears with his hand and separates the upper border of the garment, and he tears from the outside, for he does not bring his hand inside underneath his garment while he is tearing it, and stitches it after thirty days, and he does not mend the garment torn in mourning ever. And similarly, regarding his Rabbi who taught him Torah. But on all the rest of he relatives, you tear a handbreadth only from the upper part of the garment, and one tears it with a utensil if one desires, and one does not have to separate the border, and he has to bring in his hand under his garment when he is tearing it and he can re-stitch it after seven [days], and sew together the the tear after thirty [days]. And tearing of the clothing is done only while standing.
+ולא חולצין במועד – the untying of the shoulder where their arms and shoulders are revealed.
+ולא מברין – the first meal, for a mourner is prohibited to eat of his own and it is customary to provide the meal to him in the street of the city, but on the Festival we don’t provide the meal of consolation other than his relatives inside his house.
+ואין מברין אלא על מטות זקופות – and even within the house we don’t provide him with the meal of consolation on mattresses on or near the floor, for it is customary in he rest of the days of the year for all of his relatives and he whose heart is haughty to eat with him while his mattress is on or near the ground, and during the Festivals, we do not serve the meal of consolation other than on raised beds.
+ואין מוליכין – the meal to the house of the mourner.
+לא בטבלא – the manner of honor.
+ולא באסקוטלא – flipping a small table of silver or of gold or of glass. But I heard a bowl of silver, for in the foreign tongue, they call the bowl “Shekudila.”
+אלא בסלין – of peeled willow twigs, in order not to embarrass the poor that come to serve a condolence meal and lack a collection of bells or a small table.
+ופוטרין את הרבים – give them the permission to go immediately.
+
+Mishnah 8
+
+אין מניחין את המטה – [bier] of the dead person.
+ברחוב – [in the street] during the Festival (i.e., the Intermediate Days of the Festival/Hol HaMoed).
+לעולם – even during the weekdays, as it is written (Numbers 20:1): “Miriam died there and was buried there.” The burial is juxtaposed to the death.
+מטפחות – clap palm to palm
+ור"ש אומר כו' – But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 9
+
+ואשה רעותה קינה – and since it is written (Jeremiah 9:19): “And teach [your daughter wailing, and one another lamentation],” so we see that one speaks and her neighbor responds.
+אבל לעתיד לבא אומר בלע המות לנצח – that the Holy One Blessed be He should consume death, and all of them respond with a song that there should be no death and no dears, and we take this Biblical verse here because we should not stand/end with a bad thing [and therefore, he saw to conclude with a good thing/word].
\ No newline at end of file
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+Bartenura on Mishnah Moed Katan
+ברטנורא על משנה מועד קטן
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Moed_Katan
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Moed Katan
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+משקין בית השלחין – a weary land and thirsty for water. The Aramaic translation of “tired and weary,” is thirstiness and tired.
+משקין במועד – for it is a business that cannot be postponed without irretrievable loss is permissible on the Festival (i.e., the Intermediate Days of the Festival). For a field which needs irrigation from the time when one begins to water it, if one does not water it frequently, it immediately becomes lost, as is taught at the end of Mishnah [3 – of this chapter, seeds which have not been watered before the Festival should not be watered on the Festival, for they will not suffer loss, but if they “drank” before the Festival, he should water them during the Festival. And specifically, a bright, shade-less field (i.e., vegetable or grain field) of grain which needs irrigation, we water them on the Festival, but fields which are moist of a tree, it is not permitted on the Festival, for they don’t suffer loss. And in the Seventh Year, it is permitted to water whether it is a field that needs irrigation or whether it is a field sufficiently watered by rain [and not needing irrigation], and because of the Festival alone, our Mishnah took this.
+שיצא בתחילה – that goes out now from the start, and we don’t suspect for since it is new, lest its banks overflow and people come to repair them on the Festival and there is great trouble/labor.
+שלא יצא בתחלה – when it is sleeping.
+אבל לא ממי גשמים – a decree because of water from a swipe well.קילון are water of a deep pit/cistern and in it is collected rain water, and from it there is greater trouble to draw it out.
+עוגיות – trenches that they would make in the roots of olives and in the roots of vines in order that they would fill up with water.
+
+Mishnah 2
+
+האמה – trenches that they would make in the ground that in the water would travel around the field and from field to field, which are called אמה/river-arms, canals/channels, because they are one cubit wide at a depth of a cubit.
+בתחלה – if there never was one [before], we don’t make them ab initio on the Festival because of the trouble/labor.
+ובשביעית – because it would appear like digging in the ground during the Seventh Year.
+ומתקנים את המקולקלת – if dirt fell into it and does not bring forth an uninterrupted flow, we repair it, but we don’t make it ab initio on the Festival. And the Halakha is according to the Sages.
+ומתקנים קלקולי המים – water that has entered in the indentations/holes to drink from them.
+וחוטטין – clean and dig and remove from inside them rocks and chips and sandy matter in grain that fell in them.
+ומציינין – make markings of graves that they would cleanse with plaster and pour on the grave, and it is a sign to those walking not to pass over a place of ritual uncleanness (see Mishnah Shekalim, Chapter 1, Mishnah 1).
+ויוצאין – agents of the Jewish court would go out to inspect the fields that were sown with mixed seeds and uproot them, because they take their compensation for this from the donations to the Temple treasury for congregational sacrifices, and on the days of the Festival, they are hired cheaply because they are idle [from work].
+
+Mishnah 3
+
+מושכין את המים – that is underneath the tree, and this is for another tree, where there is no strenuous labor, but he should not water the entire field, and we are speaking of a field sufficiently watered by rain, which does not suffer loss, for the rain waters are sufficient for it, but when we water it, there is great and liberal provision.
+לא שתו – there was no loss
+בזה ובזה – even if they had not drunk [water] and even a field that is sufficiently watered by rain, and because of the liberal provision the Sages permitted it. And the Halakha is according to Rabbi Eliezer ben Yaakov. And the anonymous Mishnah (i.e., Mishnah 1): We water the irrigated field that is above is according to him (i.e., Rabbi Eliezer ben Yaakov). However, a moist field whose ground is like plaster/clay/mud, it is permitted to water it during the Festival, and even according to Rabbi Eliezer ben Yaakov, for they are considered like seeds that drank [water] before the Festival.
+
+Mishnah 4
+
+האישות – mole, which is a creature that has no eyes and causes loss to the fields.
+ובשדה הלבן – that they plough and seed it with train and there are no trees in it.
+בשדה האילן כדרכו – that causes great loss , and these are suspect of great loss. Therefore, they dig holes as is the normal manner and suspect traps.
+שלא כדרכו – wedge in a spit in the ground with strength and shake the tree to and fro, and it is found that a hole was made of its own. But not via the digging, and the Halakha is according to the Sages. But in a bright shade-less [grain or vegetable] field that is near an orchard, they dig as is done normally, lest the spit go out from the bright shade-less field and destroy the trees.
+ומקרין את הפרצה – they set up the stones one on top of the other in the manner of building and they don’t plaster it with plaster, and we are speaking of the breach in a garden, but a in the wall of a courtyard that fell, the buid as is done normally, because of the thieves.
+
+Mishnah 5
+
+רואין את הנגעים במועד להקל – if he was ritually pure, the Kohen would say to him, “you are pure,” for it is a rejoicing for him.
+אבל לא להחמיר – that if he was ritually impure, he should remain silent, and not make him impure that they would have to leave outside of the camp.
+לא להקל ולא להחמיר – because it was necessary to see him if he was ritually pure in order to be lenient towards him, for if it was necessary to be strict, if he was [in fact] ritually impure, one must say to him, “you are impure,” as it is written (Leviticus 13:59): “for pronouncing it pure or impure,” for a Kohen is not permitted to be silent, and it is better for him that the Kohen should not see him at all.
+מלקט אדם עצמות אביו ואמו – on the Festival, in order to bury them in an appropriate place.
+ששמחה היא לו – when he sees them [when they bury them in the graves of his ancestors]. But the Halakha is not according to Rabbi Meir in the two of these.
+לא יערער על מתו – he should not bring a eulogizer to excite to lamentation on his deceased one that was dead for many days, to search out the relatives of the dead in the manner that the eulogizer goes around when he cries out and says: “Come, cry with me all who are bitter of heart, and he whose heart sinks goes and eulogies his relative.
+לא יספידנו – he should not hire a eulogizer for whose dead died at that hour.
+קודם הרגל שלשים יום – always, that they mention the reason in the Gemara (Moed Katan 8a) that it is the manner of people to collect monies for the needs of the Festival thirty days before the [onset of the] Festival, because he heard that they explain the Halakhot/laws of the Festival. And lest he give the monies that he collected for the needs of the Festival to the eulogizer, and he would be prevented from the [experiencing] the joy of the Festival. And there are those who say that the dead are not forgotten from the heart (Moed Katan 8b) other than after thirty days after his eulogy.
+
+Mishnah 6
+
+אין חופרין כוכין וקברות במועד – for a dead to be buried in it after the Festival. Sepulchral chambers, in the cave under the ground, and graves, in a building.
+אבל מחנכין – if it had long, they shorten it, and if it had been short, they length and widen it.
+נברכת – of launderers, a place set up to launder clothing there, and there isn’t such a great trouble to it.
+וארון עם המת בחצר – that tied there, and it is permissible to plane/saw the boards and to make for him a bier. But not in another courtyard, and they didn’t teach this other than regarding a person who is not famous, but for a famous person, they make for him the bier and even in the marketplace. And for us, who are of small number, every person is considered famous.
+ר"י אוסר – to bring wood to make boards at first for the needs of the bier, other than if they were planed before Yom Tov. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 7
+
+מפני ששמחה היא לו – for we do not mix another rejoicing with the joy of the Festival, as it is written (Deuteronomy 16:14): “You shall rejoice in your Festival…” – in your holiday and not with your wife.
+אבל מחזיר הוא את גרושתו – which is not a rejoicing so much, but with a new wife, that he had never had.
+ועושה אשה תכשיטיה – such as to put kohl/a powder used for painting the eyelids in her eyes and to smooth out her hair so that it does not scatter, and to add red coloring to her face and or cause to pass a knife on her lower face, and everything that is similar to this.
+שניוול הוא לה – it is painful to her , and the Halakha is not according to Rabbi Yosi.
+
+Mishnah 8
+
+ההדיוט תור כדרכו – the “layman”/unskilled person is called anyone who doesn’t know how to direct the border of the garment so that it would be equal and properly directed, but rather curvy/windy to this side of that side and he makes it wide in this place and narrow in the other.
+מכליב – he makes stitches like the teeth of a dog, and they are equivalent this one corresponding to that one, but rather one oon top and the other below.
+מסרגין את המטות – they weave them with ropes longitudinally and crosswise.
+ממתחין – if it had been woven for many days and the ropes became weak, they tighten them, but they do not weave them [with ropes longitudinally and crosswise. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 9
+
+מעמידין – they build and restore and repair the oven that they need for the Festival, and because they would carry their ovens from place to place, for that reason, the Mishnah teaches, “set up.”
+[אין] מכבשין – they roughen and beat with a hammer on the millstone (Moed Katan 10a) when they are too smooth and they don’t mill/grind properly. And the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 10
+
+ולמפרסת – a walk before the attic that those who live above walk in it and go down through a ladder to the courtyard.
+ושפין את הסדקין – of the roofs that are not slanted, we grind them with plaster and when there are cracks in the plaster and the leaks in the roof go down in the house and there is loss, we smooth them, plaster them.
+מעגלה – a round piece of wood whereby we smooth out the roofs.
+במלחצים – a wide artisan’s implement of copper like a spoon, which has a handle.
+הציר – the foot of the door that surrounds in the cavity of the threshold/lower door-sill of he opening.
+צינור – the cavity that is in the threshold/lower door-sill.
+והקורה – the actual beams of the house that were broken even prior to Yom Tov.
+ובלבד שלא יכוין מלאכתו במועד – that he should not say, “I will wait until the Festival when I don’t have other work and I will do this.”
+כבשים – such as fish and vegetables that are pickled with salt and vinegar.
+שיכול לאכלן במועד – that they pickle quickly and are appropriate to eat immediately.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+מי שהפך – It is the manner of people that they turn their olives in the vat or pit where olives are packed until they form a viscid mass where they are piled up and when one wants to bring them into the building containing the tank [and all the implements] for pressing olives, and if he does not bring them into the press to grind them after he has turned them over, they become lost.
+וארעו אבל – who is prohibited to do work.
+או שהטעתו פועלים – that did not come to work and the Festival arrived.
+טוען – upon the olives a beam of the olive press for the first time and sweep them out, ion order that a bit of the oil flows a bit so that they will not loose it, but not during the second time because they will not lose any more, and from here we learn that things that are permitted during the Festival (i.e., on the Intermediate Days of the Festival/Hol HaMoed), it is forbidden for a mourner to do them with his hand during his days of mourning, for since it (i.e., the Mishnah) teaches “an occasion for mourning befell him,” and on account of the mourning he delays until the Festival, he applies the pressing beam [for the first time] for the olives during the Festival, but during the days of his mourning, he would be prohibited to press with his hand even the first beat, but others press for him.
+זולף – he pours the olives on the back of the olive press, and every matter that he pours is called זילוף/sprinkling.
+וגומר – pressing them (olives) and wine/grape pressing in the olive press.
+וגף – close the lip of the barrels. And the Halakha is according to Rabbi Yosi.
+
+Mishnah 2
+
+בתוך הבור – digging underneath the wine press which is covered with plaster to receive the wine.
+למודים – wooden boards, that is to say, he covers it there with boards so that it does not ferment, and it does not draw wine out of the put. And the Halakha is according to Rabbi Yosi.
+
+Mishnah 3
+
+ושולה פשתנו – all that comes up fro the water is called “soak.”
+אם כוונו מלאכתן במועד יאבדו – The Jewish court causes him to lose money and make it ownerless.
+
+Mishnah 4
+
+אלא לצורך המועד – that the purchaser needs them on the Festival (I.e., the Intermediate Days of the Festival/Hol HaMoed) – houses to dwell in them, slaves to serve him and animals/cattle for slaughter.
+או לצורך המועד – that he needs to money to spend for the needs of the Holy Day.
+אין מפנים – utensils or grain..
+מבית – [from] this [house] to another house far from him because of the effort.
+אבל מפנה לחצרו – to another house in the same courtyard, for it is private, but not from one house to another house via the public domain.
+ואין מביאין כלים מבית האומן – these words [are regarding] utensils that are not for the needs of the Festival, but utensils that are for the needs of the Festival such as pillows, cushions and cups and ladles are permitted.
+ואם חושש להם – lest they be stolen from the house of the artisan, or if he needs the artisan to hire him and the owner of the utensil doesn’t believe him since he fears lest he will request from him the wages for his labor a second time.
+
+Mishnah 5
+
+מחפין את הקציעות – figs that are spread/stretched out in the field to dry them, we cover and hide them with straw because of the rains.
+אף מעבין – place them this one on top of that one and make them like a pile, and that the upper owns protect the lower ones.
+הדשושות – that we thresh and crush wheat for cereal.
+בגרוסות – they make pounded beans.
+הם – the artisans.
+החמירו על עצמן – and we don’t do it even in private. But the Halakha is not according to Rabbi Yosi.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אלו מגלחין. הבא ממדינת הים – During the Festival, for he did not have time to shave prior to the Festival. And this is a case of one who departed for business or to a thing that was necessary, if he didn’t depart other than to a mere walk/doing errands, it is prohibited [to shave].
+והיוצא מבית האסורין – and even if he was imprisoned at the hand of an Israelite who would let him shave, because he was in pain.
+ומנודה – who released him from his excommunication during the Festival, but prior to the Festival, he was not able to shave since someone who was excommunicated is prohibited to cut his hair.
+ומי שנדר – [vowed] not to shave, and he could not find a Sage that would release him from his vow prior to the Festival. Alternatively, he did not find an opening for regret other than during the Festival.
+והנזיר – who completed his being a Nazirite vow during the Festival.
+ה"ג והמצורע העולה מטומאתו לטהרתו – if his seventh day occurs during the Festival, he is permitted to take a haircut, as it is written (Leviticus 14:9): “On the seventh day he shall shave off all his hair [– of head, beard, and eye-brows…].” And the shaving of the bald spot [on the head or in the beard] is not considered, for it is not other than a small thing when he shaves around the bald spot. And there reason that it is prohibited to shave on the Festival outside of those who are taught in the Mishnah is in order that they should not intend to shave during the Festival when they are idle from work and the First Day of the Festival comes when they are disgraced, that is is the reason also that the they prohibited laundering on the Festival.
+
+Mishnah 2
+
+ומי שנשאל לחכם – that he vowed not to launder his clothes and he appeared before a Sage on the Festival and he released him from his vow.
+ומטפחות ידים – that they dry with the their hands at the time of eating.
+ומטפחות ספרים – clothing/covering that the barbers give to those who get a haircut between his shoulders because of the hair. And when he comes to shave to those who are taught in the Mishnah who are permitted to shave on the Festival, it is necessary to always launder it.
+מטפחות הספגין – that they dry with them when they leave from the bathhouse.
+וכל העולים מטומאה לטהרה – on the Festival, it is permitted to launder their clothes. And flax utensils, even of every person it is permitted to launder them on the Festival, for they need laundering frequently, and even that which was laundered on the eve of the Festival become soiled immediately and need laundering during the Festival, therefore, they did not make a decree concerning them. And whomever lacks other than one undershirt/garment, even if it is not made of flax is permitted to launder it on the Festival., and he who stands naked at the time of his laundering with only a girdle on his loins to cover the flesh of his nakedness for this proves that he lacks other than this undershirt/garment that he launders.
+
+Mishnah 3
+
+קדושי אשה – He writes on paper or on earthenware, “You are betrothed to me,” and he betroths with it the woman even if it is not worth a Perutah/penny. And therefore, it is permitted to write [this formula on the Festival because he fears lest someone else precede him [in doing so] and it is for him a business which cannot be postponed without irretrievable loss.
+גיטין – who wants to leave on a caravan, and if he doesn’t write it (i.e., the Jewish bill of divorce) now, this (woman) will remain tied to an absent husband.
+ושוברים – for if the borrower would say: “I will not pay back your liability if I do not have a receipt from you,” we listen to him, and he (i.e., the borrower) goes on his way, and it is found that this one (i.e., the lender) loses his money.
+דייתיקי - the gift of someone on his deathbed. And the explanation of the term דייתיקי /disposition of property, especially by will and testimony – this shall be fulfilled and will be, for the words of someone on his deathbed is as they are written and as delivered.
+מתנה – the gift of a healthy individual, and if it was not written to them, the recipient would lose it, for perhaps the giver would retract [his decision].
+ופרוזבולין – that the seventh year would not cause a remission of debt and he would lose his monies. The word פרוזבול/Prozbul (the declaration made in court, before the execution of a loan to the effect that the law of limitation by the entrance of the Sabbatical year shall not apply to the loan to be transacted) (see Gittin 36b-37a) before the rich and before the poor, that is, the enactment to thee rich that they should not transgress on what is written in the Torah (Deuteronomy 15:B): “Beware lest you harbor the base thought…,” and the enactment for the poor that they should be enabled to receive loans,. The senators of the Rich and the Poor/broken Ones. And Hillel established the Prozbul , a document in which they write: “I hand over to you so-and-so and so-and-so the judges, that every document that I have on so-and-so, I will collect whenever I want. And further, the seventh year does not cancel his loan.” It is as if the Jewish court collected his liability, and further, we don’t read concerning him (Deuteronomy 15:2): “he shall not dun his fellow or kinsman, [for the remission proclaimed is of the LORD].”
+אגרות שום – for the Jewish court estimated the possessions of the borrower and gave it to the lender.
+אגרות מזון – the Jewish court sold the property for the provision of food for [his] wife and the daughters, and they write the actions of the Jewish court on this. Alternatively, he who accepted upon himself to feed the daughter of his wife.
+מיאונים – of a minor whose mother and her brothers married her off, she can refuse her husband and say: “ I don’t want so-and-so as my husband,” and she leaves it (i.e., the marriage/relationship) without a Jewish bill of divorce. And the document that they write for testimony in this matter is called the document of refusal.
+שטרי ברורין – that they chose for them the judges. This one (i.e., litigant) chooses one judge and the other one chooses another [judge] (see Mishnah Sanhedrin, Chapter 3, Mishnah 1) , and they write a document that neither of the litigants will retract.
+וגזירות ב"ד – the legal decision that the judges made.
+אגרות של רשות – the commands of the ruler, such as (Tractate Avot, Chapter 1, Mishnah 10): “Don’t get friendly with the government.” “Be careful/wary with the government” ( Tractate Avot, Chapter 2, Mishnah 3). And there are those who explain it as letters of secular character (i.e., social correspondence) that they write between a person and his fellow.
+
+Mishnah 4
+
+אין כותבין שטרי חוב במועד – since one can write it after the Festival.
+ואם אינו מאמינו – and he doesn’t want to lend him without a document but if the borrower needs money, we write it [during the Intermediate Days of the Festival].
+או שאין לו – for the scribes [lacks] for what to eat, he should write it and take his compensataion, for the fee for work for one who has no food to eat is permitted.
+ואפילו בספר העזרה – The Torah scroll that the High Priest reads from on Yom Kippur, and even though it is necessary for the community.
+לעצמו – to fulfill the commandment, but not to see or rent out.
+ועווה על ירכו תכלת – that he places the cord on his thigh and rubs with his hand and it is spun by itself, but not by his hand between his fingers, nor by a spindle in the manner that he might do on a weekday. And the Halakha is that one a person spins tekhelet/the thread of blue for his clothing whether with a spindle or a stone.
+
+Mishnah 5
+
+הקובר את מתו – A death had occurred for him prior to the Festival. And he observed mourning for three days prior to the Festival.
+בטלה ממנו גזירת שבעה – but the thirty-day/Shloshim decree is not abrogated, that is the prohibition of cutting one’s hair, and one counts after the Festival thirty days with the three that passed already from the thirty. And the Halakhic decision is that one who buries his dead even one hour prior to the Festival, the decree of Shivah/seven days is abrogated for him.
+שמונה – [eight] days prior to the Festival, for since one of the days of shaving entered prior to the Festival, the Festival comes and abrogates the rest altogether.
+שבת – [A Sabbath] during the days of his mourning counts towards the number of seven.
+ואינה מפסקת – but does not abrogate the remainder, but he sits and mourns after Shabbat.
+הרגלים מפסיקים ואינם עולים – if he practiced [the rituals of] mourning prior the Festival, the Festival interrupts and abrogates the decree of thirty [days]. But if he did not practice [the rituals of] mourning prior to the Festival, but began his mourning during the Festival, the Festivals do not count to the number seven, but count towards the number thirty. And the reason that Shabbat counts to the total of seven days of mourning , because things that are done in private are practiced on it, such as [the prohibition of] sexual relations and removing the mourner’s wrap, for it is prohibited to be with an uncovered heat, and washing in hot water, for the mourner is forbidden [to engage] with them on Shabbat. But on the Festivals, none of the laws of the mourning are practiced/observed on it. Therefore, [the mourning] stops completely. But if mourning did not occur at all prior to the [onset of the] Festival, like the dead was buried during the Festival, it does not count towards the number seven, and one begins to count seven after the Festival.
+
+Mishnah 6
+
+משחרב בית המקדש – For Shavuot/Atzeret has no payment of indemnity all seven days of the sacrifice, the laws of the Festival are abrogated, and it is a Shabbat which does not interrupt it, but at the time of the Temple, he who did not make the Festival offering on the First Day of Shavuot would offer it throughout the seven days, like the Festival of Matzot; Azeret was like the Festival of Matzot even as regards mourning. And the final result of this matter regarding the Halakhic decision is that Atzeret in this time is like the Festivals, and Rosh Hashanah and Yom Kippur are like the festivals. He who suffered a loss prior to one of these, even one hour, the decree of [sitting] Shivah is abrogated. And if [the person] died prior to one of these Holy Days, the decree of thirty days is abrogated from him, as we have stated; and the seven days of the Festival count towards the number thirty, which is fourteen days. And Shemini Atzeret/The Eighth Day of Solemn Assembly is a festival unto itself, and is considered as if it is seven days, that makes twenty-one days. We count another nine days until the thirty and that is enough. And the decree of seven as we have stated is that he that was a mourner all seven days is prohibited in washing in hot water, even for part of his body, and in cold [water] all of his body, and he is prohibited from laundering his clothing, and in anointing and in wearing leather [shoes] and in doing work and in greeting others. And he is obligated in wrapping his head in mourning garb , and in turning over his bed, so that all of the beds that are in his house would be turned over on the ground and he should sleep on them, but not upon a bed standing upright. And it is prohibited to cut his nails with a utensil nor the hair of his mustache, even if it prevents him from eating. And it is prohibited to read from the Torah, whether from the Written Torah or from the Oral Torah. And he cannot re-stitch the tear that is upon him. And the decree of thirty is that from the seventh day until the completion of the thirtieth [day], it is prohibited to wear new clothing, or a white ironed garment, and it is prohibited to cut one’s hair, and to enjoy an optional banquet and to go shopping with one’s friends, and to marry another woman, if he has a wife and children, and he cannot sew together the tear that is upon him.
+
+Mishnah 7
+
+אין קורעין – on the Festival (i.e., during Hol HaMoed/The Intermediate Days of the Festival), other than the relatives of the deceased – for his mother and his father and for his son and his daughter and for his brother and his sister and for his wife – for these seven deceased individuals that one is obliged to mourn over them. But on the rest of the relations that one is not obligated to mourn over them, one does not tear [clothing] over them during the Festival, and we don’t say this other than over someone who is not a Sage or a worthy person or an individual who was [filled] with good deeds. But a Sage that died, everyone is his relative, and everyone tears [their clothing] upon him even during the Festival. And similarly regarding a person who is known for his worthiness and piety. And all who stand at the time of the departure of the soul of every person from the Jews is obligated to tear [his clothing] even during the Festival. And the tearing on [hearing of the passing of] one’s father and mother is with his entire garment until he reveals his heart, and he tears with his hand and separates the upper border of the garment, and he tears from the outside, for he does not bring his hand inside underneath his garment while he is tearing it, and stitches it after thirty days, and he does not mend the garment torn in mourning ever. And similarly, regarding his Rabbi who taught him Torah. But on all the rest of he relatives, you tear a handbreadth only from the upper part of the garment, and one tears it with a utensil if one desires, and one does not have to separate the border, and he has to bring in his hand under his garment when he is tearing it and he can re-stitch it after seven [days], and sew together the the tear after thirty [days]. And tearing of the clothing is done only while standing.
+ולא חולצין במועד – the untying of the shoulder where their arms and shoulders are revealed.
+ולא מברין – the first meal, for a mourner is prohibited to eat of his own and it is customary to provide the meal to him in the street of the city, but on the Festival we don’t provide the meal of consolation other than his relatives inside his house.
+ואין מברין אלא על מטות זקופות – and even within the house we don’t provide him with the meal of consolation on mattresses on or near the floor, for it is customary in he rest of the days of the year for all of his relatives and he whose heart is haughty to eat with him while his mattress is on or near the ground, and during the Festivals, we do not serve the meal of consolation other than on raised beds.
+ואין מוליכין – the meal to the house of the mourner.
+לא בטבלא – the manner of honor.
+ולא באסקוטלא – flipping a small table of silver or of gold or of glass. But I heard a bowl of silver, for in the foreign tongue, they call the bowl “Shekudila.”
+אלא בסלין – of peeled willow twigs, in order not to embarrass the poor that come to serve a condolence meal and lack a collection of bells or a small table.
+ופוטרין את הרבים – give them the permission to go immediately.
+
+Mishnah 8
+
+אין מניחין את המטה – [bier] of the dead person.
+ברחוב – [in the street] during the Festival (i.e., the Intermediate Days of the Festival/Hol HaMoed).
+לעולם – even during the weekdays, as it is written (Numbers 20:1): “Miriam died there and was buried there.” The burial is juxtaposed to the death.
+מטפחות – clap palm to palm
+ור"ש אומר כו' – But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 9
+
+ואשה רעותה קינה – and since it is written (Jeremiah 9:19): “And teach [your daughter wailing, and one another lamentation],” so we see that one speaks and her neighbor responds.
+אבל לעתיד לבא אומר בלע המות לנצח – that the Holy One Blessed be He should consume death, and all of them respond with a song that there should be no death and no dears, and we take this Biblical verse here because we should not stand/end with a bad thing [and therefore, he saw to conclude with a good thing/word].
\ No newline at end of file
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+Bartenura on Mishnah Moed Katan
+ברטנורא על משנה מועד קטן
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה מועד קטן
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>משקין בית השלחין.</b> ארץ עיפה וצמאה למים. תרגום עיף ויגע, משלהי ולאי:
+<b>משקין במועד.</b> דדבר האבד מותר במועד, ושדה בית השלחין משעה שמתחיל להשקותו אם אינו משקה אותו תדיר מיד נאבד, כדתנן בסוף מתני׳, זרעים שלא שתו לפני המועד לא ישקם במועד דלא פסדי, אבל שתו לפני המועד ישקם במועד. ודוקא שדה לבן של תבואה שהוא שלחין משקין במועד, אבל שדה שלחין של אילן לא שרי במועד, דלא פסדי. ובשביעית שרי להשקות בין שדה בית השלחין בין שדה בית הבעל. ובית השלחין, משום מועד בלבד נקט לה:
+<b>שיצא בתחלה.</b> שיוצא עכשיו מתחלה. ואין חוששין הואיל וחדש הוא שמא יפלו גדותיו ואתי לתקן במועד ואיכא טרחא
+<b>שלא יצא בתחלה.</b> שהוא ישן:
+<b>אבל לא ממי גשמים.</b> גזירה משום מי קילון. קילון הם מים של בור עמוק ובו מי גשמים מכונסים, דביה איכא טרחא יתירה לדלות:
+<b>עוגיות.</b> חריצים שעושים בעיקרי הזיתים ובעיקרי הגפנים כדי שיתמלאו מים: 
+
+Mishnah 2
+
+<b>האמה.</b> חריצים שעושים בקרקע שבהן המים הולכים סביב השדה ומשדה לשדה, קרויין אמה, לפי שהן רוחב אמה ברום אמה:
+<b>בתחלה.</b> אם לא היתה מעולם אין עושין אותה בתחלה במועד, משום טרחא:
+<b>ובשביעית.</b> מפני שנראה כחופר בקרקע בשביעית:
+<b>ומתקנים את המקולקלת.</b> אם נפל לתוכה עפר ואינה מקלחת, מתקנים אותה, אבל אין עושים אותה בתחלה במועד. והלכה כחכמים:
+<b>ומתקנים קלקולי המים.</b> מים המכונסים בגומות לשתות מהן:
+<b>וחוטטין.</b> מנקין ומנקרין ומוציאין מתוכן צרורות וקסמין ועפרורית שנפל בהן:
+<b>ומציינין.</b> עושין ציונין על הקברות. שהיו ממחין סיד ושופכין על הקבר, והוא סימן להולכי דרכים שלא יעברו במקום טומאה:
+<b>ויוצאין.</b> שלוחי ב״ד במועד לעיין השדות שנזרעו כלאים, לעקור אותם. לפי שנוטלין שכר על כך מתרומת הלשכה, ובימי המועד נשכרים בזול, מפני שהן בטלים: 
+
+Mishnah 3
+
+<b>מושכים את המים.</b> שתחת אילן, זה לאילן אחר, דליכא טרחא. אבל לא ישקה כל השדה. ובשדה בית הבעל איירי, דלא פסדי, שמי גשמים מספיקין לו, אלא שכשמשקין אותו הוי הרווחה טפי:
+<b>שלא שתו.</b> דלא פסדי:
+<b>בזה ובזה.</b> אפילו לא שתו ואפילו שדה הבעל, דמשום הרווחה שרו חכמים. והלכה כראב״י, דסתם מתניתין משקין בית השלחין דלעיל כוותיה. ומיהו שדה לחה שהקרקע שלה כמו טיט מותר להשקותה במועד אפילו לראב״י דכזרעים ששתו לפני המועד דמו: 
+
+Mishnah 4
+
+<b>האישות.</b> תנשמת. והיא בריה שאין לה עינים, ומפסדת את השדות:
+<b>ובשדה הלבן.</b> שחורשין וזורעין אותו לתבואה ואין בו אילנות:
+<b>בשדה האילן כדרכו.</b> דמפסדי טפי, ולהפסד מרובה חששו. לפיכך חופר גומא כדרכו ותולה בה מצודה:
+<b>שלא כדרכו.</b> נועץ שפוד בקרקע בחוזק ומנענע אילך ואילך ומוציא, ונמצאת גומא נעשית מאליה. אבל לא ע״י חפירה. והלכה כחכמים. ובשדה לבן הסמוכה לשדה אילן, חופר כדרכו, שמא יצאו משדה לבן ויחריבו האילנות:
+<b>ומקרין את הפרצה.</b> מסדרין את האבנים זו על זו כדרך בנין, ואינו טח בטיט. ובפרצה של גינה מיירי, אבל כותל חצר שנפל, בונה כדרכו, מפני הגנבים: 
+
+Mishnah 5
+
+<b>רואין את הנגעים במועד להקל.</b> שאם טהור הוא אומר לו הכהן טהור אתה, ששמחה היא לו:
+<b>אבל לא להחמיר.</b> שאם טמא הוא, ישתוק, ולא יטמאנו ויצריכנו לצאת חוץ למחנה:
+<b>לא להקל ולא להחמיר.</b> מתוך שנזקק לראותו אם הוא טהור כדי להקל עליו, הוא נזקק להחמיר, שאם הוא טמא צריך לומר לו טמא אתה, כדכתיב (ויקרא י״ג) לטהרו או לטמאו, שאין כהן רשאי לשתוק׳ ומוטב לו שלא יראהו הכהן כלל:
+<b>מלקט אדם עצמות אביו ואמו.</b> במועד, כדי לקברם במקום הגון:
+<b>שששמחה היא לו.</b> כשרואה אותם [שקוברן בקברי אבותיו]. ואין הלכה כר״מ בשתיהן:
+<b>לא יערער על מתו.</b> לא יביא ספדן לערער על מתו שמת זה ימים רבים, לחזור על קרובי המת כדרך שחוזר הספדן שצועק ואומר בואו בכו עמי כל מרי לב. ומי שלבו דוה עליו הולך ומספיד על קרובו:
+<b>לא יספידנו.</b> לא ישכור ספדן על מתו שמת לו באותה שעה:
+<b>קודם לרגל שלשים יום.</b> תמיד. דאמרי טעמא בגמרא שדרך בני אדם לכנוס מעות לצורך הרגל קודם לרגל ל׳ יום מכי שמע שדורשים בהלכות הרגל, ושמא יתן המעות שכנס לצורך הרגל לספדן וימנע משמחת הרגל. ואית דאמרי שאין המת משתכח מן הלב אלא לאחר ל׳ יום אחר הספדו: 
+
+Mishnah 6
+
+<b>אין חופרין כוכין וקברות במועד.</b> להקבר בו מת שימות לאחר המועד. כוכין, במערה שתחת הקרקע. וקברות, בבנין:
+<b>אבל מחנכין.</b> שאם היה ארוך מקצרו. ואם היה קצר מאריך ומרחיב בו:
+<b>נברכת.</b> של כובסין, מקום מתוקן לכבס בו הבגדים, ולית ביה טרחא כולי האי:
+<b>וארון עם המת בחצר.</b> שמת שם. מותר לנסר הנסרים ולעשות לו ארון. אבל בחצר אחרת לא, שלא יאמרו מלאכה אחרת הוא עושה. ולא שנו אלא באדם שאינו מפורסם, אבל אדם מפורסם עושין לו ארון ואפילו בשוק. ולדידן שאנו מתי מספר, כל אדם הוי מפורסם:
+<b>ר״י אוסר.</b> להביא עצים לעשות נסרים בתחלה לצורך הארון אלא א״כ מנוסרות קודם יו״ט. ואין הלכה כר״י: 
+
+Mishnah 7
+
+<b>מפני ששמחה היא לו.</b> ואין מערבים שמחה אחרת בשמחת הרגל, דכתיב (דברים ט״ז:י״ד) ושמחת בחגך. בחגך ולא באשתך:
+<b>אבל מחזיר הוא את גרושתו.</b> דאינה שמחה כ״כ אלא באשה חדשה שלא היתה לו מעולם:
+<b>ועושה אשה תכשיטיה.</b> כגון לתת כחול בעיניה, ולהשוות שער ראשה שלא יתפזר, ומעברת צבע אדום על פניה, ומעברת סכין על פניה של מטה, וכן כל כיוצא בזה:
+<b>שניוול הוא לה.</b> צער הוא לה. ואין הלכה כר״י: 
+
+Mishnah 8
+
+<b>ההדיוט תופר כדרכו.</b> הדיוט מקרי כל שאינו יודע לכוין שפה לבגד שתהא שוה ומכוונת בו, אלא מעקם לכאן ולכאן ועושהו רחב במקום זה וקצר במקום אחר:
+<b>מכליב.</b> עושה תפירות כעין שיני הכלב, שאינן שוין זו כנגד זו אלא אחת למעלה ואחת למטה:
+<b>מסרגין את המטות.</b> אורגין אותן בחבלין שתי וערב:
+<b>ממתחין.</b> אם היה ארוג זה ימים רבים ורפו החבלים, ממתחין, אבל לא מסרגין. ואין הלכה כר׳ יוסי: 
+
+Mishnah 9
+
+<b>מעמידין.</b> בונין ומושיבין ומתקנים תנור שצריך לו במועד. ולפי שתנורים שלהם מטלטלין היו ממקום למקום להכי תני מעמידין:
+<b>אין מכבשין.</b> מנקרין ומכין בפטיש על הרחים כשהן חלקות יותר מדאי ואין טוחנות יפה. ואין הלכה כרבי יהודה: 
+
+Mishnah 10
+
+<b>ולמרפסת.</b> הלוך שלפני עליה שבני העליה הולכים בו ויורדים דרך סולם לחצר:
+<b>ושפין את הסדקין.</b> גגות שאינן משופעין טוחין אותן בטיט, וכשיש סדקים בטחיית הטיט הדלף יורד בבית ואיכא פסידא. שפין, טחין:
+<b>מעגלה.</b> עץ עגול שבו מחליקין הגגות:
+<b>במחלצים.</b> כלי אומנות של ברזל רחבה כעין כף ולה בית יד:
+<b>הציר.</b> רגל הדלת הסובבת בתוך חור האסקופה התחתונה של פתח:
+<b>צינור.</b> החור שבאסקופה:
+<b>והקורה.</b> קורות הבית ממש שנשברו אפילו קודם יו״ט:
+<b>ובלבד שלא יכוין מלאכתו במועד.</b> שלא יאמר אמתין עד המועד שאין לי מלאכה אחרת ואעשה את זאת:
+<b>כבשים.</b> כגון דגים וירקות וכיוצא בהן שכובשין במלח וחומץ:
+<b>שיכול לאכלן במועד.</b> שיהו נכבשין מהר וראויין לאכול מיד:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>מי שהפך.</b> דרך בני אדם שמהפכין הזיתים בתוך המעטן שהם צבורים בו, כשרוצים להכניסן לבית הבד. ואי לא מסיק להו לבד לטחון לאחר שהפכן פסדי:
+<b>וארעו אבל.</b> שאסור במלאכה:
+<b>או שהטעהו פועלים.</b> שלא באו למלאכתו. והגיע המועד:
+<b>טוען.</b> על הזיתים קורה של בית הבד פעם ראשונה ומכביד, כדי שיזובו קצת ולא יפסידו אבל לא בפעם שניה משום דתו לא פסדי. ומהכא שמעינן דדברים המותרים במועד אסור לאבל לעשותם בידו בימי אבלו, מדקתני וארעו אבל ומחמת האבל עכב עד המועד, טוען קורה ראשונה במועד, אבל בימי אבלו היה אסור לטעון בידו אפילו קורה ראשונה. אבל אחרים טוענים לו:
+<b>זולף.</b> שופך הזיתים על גבי בית הבד. וכל מידי דשפיך קרוי זילוך:
+<b>וגומר.</b> סחיטתם ועיצורם בבית הבד:
+<b>וגף.</b> סותם פי החביות. והלכה כרבי יוסי: 
+
+Mishnah 2
+
+<b>בתור הבור.</b> חפירה שתחת הגת מסויידת בסיד לקבל היין:
+<b>למודים.</b> נסרים של עץ. כלומר מכסה אותו שם בנסרים שלא יחמיץ, ולא ישלהו מן הבור. והלכה כר׳ יוסי: 
+
+Mishnah 3
+
+<b>ושולה פשתנו.</b> כל מה שמעלה מן המים קרוי שולה:
+<b>אם כוונו מלאכתן במועד יאבדו.</b> ב״ד מאבדים אותו ממון, ועושים אותו הפקר: 
+
+Mishnah 4
+
+<b>אלא לצורך המועד.</b> שהקונה צריך להם במועד, בתים לישב בהם, עבדים לשמשו, בהמה לשחיטה:
+<b>או לצורך המוכר.</b> שצריך למעות להוציאן לצורך יום טוב:
+<b>אין מפנים.</b> כלים או תבואה:
+<b>מבית.</b> זה לבית אחר רחוק ממנו, מפני הטורח:
+<b>אבל מפנה לחצרו.</b> לבית אחר שבאותו חצר, דצנעה הוי. אבל מבית לבית דרך ר״ה לא:
+<b>ואין מביאין כלים מבית האומן.</b> וה״מ כלים שאינן לצורך המועד, אבל כלים שהן לצורך המועד כגון כרים וכסתות וכוסות וקיתוניות שרי:
+<b>ואם חושש להם.</b> שמא יגנבו מבית האומן, או אם צריך האומן לשכרו ואין בעל הכלי מאמינו כי ירא שמא ישאל ממנו שכר פעולתו פעם שניה: 
+
+Mishnah 5
+
+<b>מחפין את הקציעות.</b> תאנים שטוחין בשדה ליבשן, מחפין ומכסין אותן בקש מפני הגשמים:
+<b>אף מעבין.</b> שנותנין אותן זו ע״ג זו ועושין אותן כמין כרי, שיהיו העליונות מגינות על התחתונות:
+<b>הדשושות.</b> שדשים וכותשים חטים לדייסא:
+<b>הגרוסות.</b> שעושים גריסין של פול:
+<b>הם.</b> האומנין:
+<b>החמירו על עצמן.</b> ואין עושין אפילו בצנעה. ואין הלכה כרבי יוסי:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ואלו מגלחין.</b> הבא ממדינת הים. במועד. שלא היה לו פנאי לגלח קודם המועד. והוא שפירש לסחורה או לדבר הצריך, אבל אם לא פירש אלא לטיול בעלמא אסור:
+<b>והיוצא מבית האסורין.</b> ואפילו חבוש ביד ישראל שהיה מניחו לגלח, לפי שהיה בצער:
+<b>ומנודה.</b> שהתירו לו נדויו במועד. וקודם המועד לא היה יכול לגלח, דמנודה אסור בתספורת:
+<b>ומי שנדר.</b> שלא לגלח, ולא מצא חכם שיתיר לו נדרו קודם המועד. א״נ לא מצא פתח לחרטה אלא במועד:
+<b>והנזיר.</b> שהשלים נזירותו במועד:
+<b>ה״ג והמצורע העולה מטומאתו לטהרתו.</b> אם חל שביעי שלו במועד מותר בתספורת, דכתיב (ויקרא י״ד:ט׳) ביום השביעי יגלח את כל שערו. וגלוח דנתק לא חשיב, שאינו אלא דבר מועט שמגלח סביב הנתק. וטעמא דאסור לכל אדם לגלח במועד חוץ מאלו השנויים במשנה, כדי שלא יכוונו לגלח בתוך המועד שהם בטלים בו ממלאכה ויבוא י״ט ראשון של רגל כשהם מנוולים. וה״ט נמי דאסרו הכבוס במועד: 
+
+Mishnah 2
+
+<b>ומי שנשאל לחכם.</b> שנדר שלא לכבס בגדיו, ונשאל לחכם במועד והתיר לו נדרו:
+<b>ומטפחות ידים.</b> שמנגבים בהם ידים בשעת אכילה:
+<b>ומטפחות ספרים.</b> כסות שנותנים הספרים למסתפר בין כתפיו מפני השער. וכשבא לגלח לאלו השנויים במשנה שהן מותרין לגלח במועד צריך לכבסה תמיד:
+<b>מטפחות הספגין.</b> שמנגבין בהן כשיוצאין מן המרחץ:
+<b>וכל העולים מטומאה לטהרה.</b> במועד, מותרים לכבס בגדיהם. וכלי פשתן אפילו של כל אדם מותר לכבסן במועד, מפני שהן צריכין כבוס תדיר, ואפילו המכובסים ערב הרגל מיטנפי מיד וצריכים כבוס בתוך הרגל, הלכך לא גזרו בהו. ומי שאין לו אלא חלוק אחד, אפילו שאינו של פשתן מותר לכבס במועד, והוא שעומד ערום בשעת כביסתו עם אזור במתניו בלבד לכסות בשר ערוה שזה מוכיח שאין לו אלא החלוק הזה שהוא מכבס בלבד: 
+
+Mishnah 3
+
+<b>קדושי אשה.</b> כותב על הנייר או על החרס הרי את מקודשת לי, ומקדש בו האשה אע״פ שאין בו שוה פרוטה. ולפיכך מותר לכתוב במועד שמתירא שמא יקדמנו אחר והוה ליה דבר האבד:
+<b>גיטין.</b> שרוצה לצאת בשיירא, ואם אינו כותב עכשיו תשאר זאת עגונה:
+<b>ושוברים.</b> שאם יאמר הלוה לא אפרע חובך אם אין לי שובר ממך, שומעין לו, וילך לדרכו, ונמצא זה מפסיד את מעותיו:
+<b>דייתיקי.</b> מתנת שכיב מרע. ופירוש דייתיקי, דא תהא למיקם ולהיות, שדברי שכיב מרע ככתובין וכמסורין דמו. 
+<b>מתנה.</b> מתנת בריא. ואי לא כתיב להו מפסיד המקבל, דשמא יחזור בו הנותן:
+<b>ופרוזבולין.</b> שלא תשמט שביעית ויפסיד את מעותיו. פרוזבול, פרוז בולי. ופרוז בוטי, כלומר תקנה לעשירים שלא יעברו על מה שכתוב בתורה (דברים ט״ו:ט׳) השמר לך פן יהיה דבר עם לבבך בליעל. ותקנה לעניים שימצאו ללוות. בולי עשירים. בוטי עניים. והלל תקן פרוזבול, שטר שכותבין בו מוסר אני לכם פלוני ופלוני הדיינין שכל שטר שיש לי על פלוני אגבנו כל זמן שארצה. ושוב אין שביעית משמטת הלואתו, דהוי כאילו גבו ב״ד את חובו, ושוב לא קרינן ביה לא יגוש את רעהו:
+<b>אגרות שום.</b> ששמו ב״ד נכסי לוה ונתנו למלוה:
+<b>אגרות מזון.</b> שמכרו ב״ד את הקרקע למזון האשה והבנות, וכותבין מעשה ב״ד על זה. א״נ מי שקיבל עליו לזון את בת אשתו:
+<b>מיאונים.</b> קטנה שהשיאוה אמה ואחיה, יכולה למאן בבעלה ולומר אי אפשי בפלוני בעלי, ויוצאה בלא גט. ושטר שכותבין לעדות דבר זה, נקרא שטר מיאונים:
+<b>שטרי ברורין.</b> שבררו להם דיינין, זה בורר לו אחד וזה בורר לו אחד, וכותבין שטר שלא יחזרו בהן הבעלי דינים:
+<b>וגזירות ב״ד.</b> פסק דין שפסקו הדיינים:
+<b>אגרות של רשות.</b> צווי השלטון. כמו ואל תתודע לרשות, הוו זהירים ברשות. וי״מ אגרות של שאלת שלום שכותבים בין אדם לחבירו: 
+
+Mishnah 4
+
+<b>אין כותבין שטרי חוב במועד.</b> הואיל ויכול לכתבו לאחר המועד:
+<b>ואם אינו מאמינו.</b> ואינו רוצה להלוותו בלא שטר, ולוה צריך למעות, כותבין:
+<b>או שאין לו.</b> לסופר מה יאכל, הרי זה יכתוב ויטול שכרו, דשכר פעולה למי שאין לו מה יאכל שרי:
+<b>ואפילו בספר העזרה.</b> ס״ת שכהן גדול קורא בו ביום הכיפורים, ואע״ג דצריך לרבים:
+<b>לעצמו.</b> לקיים המצוה. אבל לא למכור או להשכיר:
+<b>וטווה על ירכו תכלת.</b> שנותן החוט על ירכו ומשפשף בידו והוא נטוה מאליו. אבל לא בידו בין אצבעותיו, ולא בפלך כדרך שהוא עושה בחול. והלכה, טווה אדם תכלת לבגדו בין בפלך בין באבן: 
+
+Mishnah 5
+
+<b>הקובר את מתו.</b> שמת לו מת קודם הרגל, ונהג אבילות קודם הרגל שלשה ימים:
+<b>בטלה ממנו גזירת שבעה.</b> אבל לא בטלה הימנו גזירת שלשים דהיינו איסור תספורת, ומונה אחר הרגל שלשים יום עם הג׳ שעברו כבר מן השלשים. ופסק הלכה שהקובר את מתו אפילו שעה אחת קודם הרגל בטלה ממנו גזרת שבעה:
+<b>שמונה.</b> ימים קודם הרגל, הואיל ונכנס אחד מימי הגלוח קודם לרגל, אתי רגל ומבטל את השאר לגמרי:
+<b>שבת עולה.</b> שבת שבימי אבלו עולה למנין ז׳:
+<b>ואינה מפסקת.</b> שאינה מבטלת את השאר, אלא יושב ומתאבל אחר שבת:
+<b>הרגלים מפסיקין ואינם עולים.</b> אם נהג אבילות קודם הרגל, הרגל מפסיק ומבטל גזירת ל׳. ואם לא נהג אבילות קודם הרגל אלא התחיל אבילתו ברגל, אין ימי הרגל עולים למנין ז׳, אבל עולין למנין ל׳. וטעמא דשבת עולה לחשבון שבעת ימי אבלות, משום דדברים שבצנעה נוהג בה, כגון תשמיש המטה ופריעת הראש שאסור בגלוי הראש, ורחיצה בחמין, שהאבל אסור בהן בשבת. אבל הרגל אין שום דין מדיני אבלות נוהג בו, לפיכך מפסיק לגמרי. ואם לא חל אבילות כלל קודם הרגל, כגון שנקבר המת בתוך הרגל אינו עולה למנין שבעה, ומתחיל למנות שבעה אחר הרגל: 
+
+Mishnah 6
+
+<b>משחרב בית המקדש.</b> דאין לעצרת תשלומין כל שבעה לקרבן. בטלה ליה תורת הרגל, והוי כשבת שאינה מפסקת. אבל בזמן המקדש שמי שלא חג ביום ראשון של עצרת היה חוגג והולך כל שבעה, כחג המצות, היה עצרת כחג המצות אף לענין אבילות. ומסקנא דמלתא לענין פסק ההלכה, דעצרת בזמן הזה כרגלים, ור״ה ויוה״כ כרגלים. ומי שמת לו מת קודם אחד מאלו אפילו שעה אחת, בטלה ממנו גזירת שבעה. ואם מת שבעה ימים קודם אחד מימים טובים אלו, בטלה ממנו גזירת ל׳. ומי שמת לו מת שעה אחת קודם חג הסוכות בטלה ממנו גזירת ז׳ כדאמרן. וז׳ ימי הרגל עולין למנין ל׳. ואע״ג דתנן רגלים מפסיקין ואינן עולין, אין עולין למנין ז׳ אבל עולין למנין ל׳, הרי י״ד יום, ושמיני עצרת הוא רגל בפני עצמו, ונחשב כאילו הוא ז׳ ימים, הרי כ״א יום, מונה עוד ט׳ ימים עד ל׳ ודיו. וגזירת שבעה דאמרן הוא שאבל כל שבעת הימים אסור ברחיצה בחמין אפילו מקצת גופו, ובצונן כל גופו, ואסור בכבוס בגדיו, ובסיכה, ובנעילת הסנדל, ובתשמיש המטה, ובעשיית מלאכה, ובשאלת שלום. וחייב בעטיפת הראש, ובכפיית המטה שתהיינה כל המטות שבביתו כפויות ע״ג קרקע ויישן בהם ולא על מטה זקופה, ואסור ליטול צפרניו בכלי, ולא שער שפמו ואפילו מעכב עליו את האכילה, ואסור לקרות בתורה בין בתורה שבכתב בין בתורה שבעל פה, ולא ישלול הקרע שעליו. וגזירת ל׳ היא שמשבעה ועד תשלום ל׳ אסור ללבוש בגד חדש, או בגד לבן מגוהץ, ואסור בתספורת, ובסעודת הרשות, וללכת בסחורה עם חבריו, ולישא אשה אחרת אם יש לו אשה ובנים, ולא יאחה הקרע שעליו: 
+
+Mishnah 7
+
+<b>אין קורעין.</b> במועד, אלא קרוביו של מת. לאמו ולאביו ולבנו ולבתו ולאחיו ולאחותו ולאשתו, אלו שבעה מתים שחייב להתאבל עליהם. ועל שאר קרובים שאינו חייב להתאבל עליהם אין קורעין עליהם במועד. ולא אמרן אלא שאינו חכם או אדם כשר ובעל מעשים. אבל חכם שמת, הכל קרוביו, והכל קורעין עליו אפילו במועד. וכן על אדם המוחזק בכשרות וחסידות. וכל העומד בשעת יציאת נשמה על כל אדם מישראל, חייב לקרוע ואפילו במועד. וקריעה על אביו ועל אמו היא בכל בגדיו עד שמגלה את לבו, וקורע בידו ומבדיל שפת הבגד העליונה, וקורע מבחוץ, שאינו מכניס ידו תחת בגדיו כשהוא קורע, ושולל לאחר ל׳ יום, ואינו מאחה לעולם. וכן על רבו שלמדו תורה. אבל על כל שאר קרוביו קורע טפח מן הבגד העליון לבד, וקורע בכלי אם ירצה, וא״צ להבדיל השפה, ויש לו להכניס ידו תחת בגדיו כשהוא קורע, ושולל לאחר שבעה, ומאחה לאחר שלשים. ואין קריעה אלא מעומד:
+<b>ולא חולצים במועד.</b> חליצת כתף שזרועותיהן וכתפיהן מגולות:
+<b>ולא מברין.</b> סעודה ראשונה, שאבל אסור לאכול משלו ורגילים להברותו ברחובה של עיר, ובמועד אין מברין אלא קרוביו בתוך ביתו:
+<b>ואין מברין אלא על מטות זקופות.</b> ואפילו בתוך ביתו אין מברין אותו על מטות כפויות שרגילין בשאר ימות השנה כל קרוביו ומי שלבו גס בו לאכול עמו על מטה כפוייה לארץ, ובמועד אין מברין אלא על מטות זקופות:
+<b>ואין מוליכין.</b> הסעודה לבית האבל:
+<b>לא בטבלא.</b> דרך כבוד:
+<b>ולא באסקוטלא.</b> כמין שלחן קטן של כסף או של זהב או של זכוכית. ואני שמעתי קערה של כסף, שכן בלע״ז קורין לקערה שקודיל״א:
+<b>אלא בסלין.</b> של ערבה קלופה. שלא לבייש העניים שבאין להברות שאין להם טבלא ואסקוטלא:
+<b>ופוטרין את הרבים.</b> נותנים להם רשות לילך מיד: 
+
+Mishnah 8
+
+<b>אין מניחין את המטה.</b> של מת:
+<b>ברחוב.</b> במועד:
+<b>לעולם.</b> אפילו בחול דכתיב (במדבר כ׳:א׳) ותמת שם מרים ותקבר שם סמוך למיתה קבורה:
+<b>מטפחות.</b> מספקות כף אל כף:
+<b>ר״ש אומר כו׳</b> ואין הלכה כר״ש: 
+
+Mishnah 9
+
+<b>ואשה רעותה קינה.</b> ומדכתיב ולמדנה, אלמא קינה, אחת אומרת וחברתה עונה:
+<b>אבל לעתיד לבא אומר בלע המות לנצח.</b> שיבלע הקב״ה את המות, וכולן עונות שירה שאין מיתה ואין דמעה. ונקטינן להאי קרא הכא. משום אל תעמוד בדבר רע [לכן ראה לסיים בדבר טוב]:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Moed Katan/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Moed Katan/Hebrew/merged.txt
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@@ -0,0 +1,226 @@
+Bartenura on Mishnah Moed Katan
+ברטנורא על משנה מועד קטן
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Moed_Katan
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה מועד קטן
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>משקין בית השלחין.</b> ארץ עיפה וצמאה למים. תרגום עיף ויגע, משלהי ולאי:
+<b>משקין במועד.</b> דדבר האבד מותר במועד, ושדה בית השלחין משעה שמתחיל להשקותו אם אינו משקה אותו תדיר מיד נאבד, כדתנן בסוף מתני׳, זרעים שלא שתו לפני המועד לא ישקם במועד דלא פסדי, אבל שתו לפני המועד ישקם במועד. ודוקא שדה לבן של תבואה שהוא שלחין משקין במועד, אבל שדה שלחין של אילן לא שרי במועד, דלא פסדי. ובשביעית שרי להשקות בין שדה בית השלחין בין שדה בית הבעל. ובית השלחין, משום מועד בלבד נקט לה:
+<b>שיצא בתחלה.</b> שיוצא עכשיו מתחלה. ואין חוששין הואיל וחדש הוא שמא יפלו גדותיו ואתי לתקן במועד ואיכא טרחא
+<b>שלא יצא בתחלה.</b> שהוא ישן:
+<b>אבל לא ממי גשמים.</b> גזירה משום מי קילון. קילון הם מים של בור עמוק ובו מי גשמים מכונסים, דביה איכא טרחא יתירה לדלות:
+<b>עוגיות.</b> חריצים שעושים בעיקרי הזיתים ובעיקרי הגפנים כדי שיתמלאו מים: 
+
+Mishnah 2
+
+<b>האמה.</b> חריצים שעושים בקרקע שבהן המים הולכים סביב השדה ומשדה לשדה, קרויין אמה, לפי שהן רוחב אמה ברום אמה:
+<b>בתחלה.</b> אם לא היתה מעולם אין עושין אותה בתחלה במועד, משום טרחא:
+<b>ובשביעית.</b> מפני שנראה כחופר בקרקע בשביעית:
+<b>ומתקנים את המקולקלת.</b> אם נפל לתוכה עפר ואינה מקלחת, מתקנים אותה, אבל אין עושים אותה בתחלה במועד. והלכה כחכמים:
+<b>ומתקנים קלקולי המים.</b> מים המכונסים בגומות לשתות מהן:
+<b>וחוטטין.</b> מנקין ומנקרין ומוציאין מתוכן צרורות וקסמין ועפרורית שנפל בהן:
+<b>ומציינין.</b> עושין ציונין על הקברות. שהיו ממחין סיד ושופכין על הקבר, והוא סימן להולכי דרכים שלא יעברו במקום טומאה:
+<b>ויוצאין.</b> שלוחי ב״ד במועד לעיין השדות שנזרעו כלאים, לעקור אותם. לפי שנוטלין שכר על כך מתרומת הלשכה, ובימי המועד נשכרים בזול, מפני שהן בטלים: 
+
+Mishnah 3
+
+<b>מושכים את המים.</b> שתחת אילן, זה לאילן אחר, דליכא טרחא. אבל לא ישקה כל השדה. ובשדה בית הבעל איירי, דלא פסדי, שמי גשמים מספיקין לו, אלא שכשמשקין אותו הוי הרווחה טפי:
+<b>שלא שתו.</b> דלא פסדי:
+<b>בזה ובזה.</b> אפילו לא שתו ואפילו שדה הבעל, דמשום הרווחה שרו חכמים. והלכה כראב״י, דסתם מתניתין משקין בית השלחין דלעיל כוותיה. ומיהו שדה לחה שהקרקע שלה כמו טיט מותר להשקותה במועד אפילו לראב״י דכזרעים ששתו לפני המועד דמו: 
+
+Mishnah 4
+
+<b>האישות.</b> תנשמת. והיא בריה שאין לה עינים, ומפסדת את השדות:
+<b>ובשדה הלבן.</b> שחורשין וזורעין אותו לתבואה ואין בו אילנות:
+<b>בשדה האילן כדרכו.</b> דמפסדי טפי, ולהפסד מרובה חששו. לפיכך חופר גומא כדרכו ותולה בה מצודה:
+<b>שלא כדרכו.</b> נועץ שפוד בקרקע בחוזק ומנענע אילך ואילך ומוציא, ונמצאת גומא נעשית מאליה. אבל לא ע״י חפירה. והלכה כחכמים. ובשדה לבן הסמוכה לשדה אילן, חופר כדרכו, שמא יצאו משדה לבן ויחריבו האילנות:
+<b>ומקרין את הפרצה.</b> מסדרין את האבנים זו על זו כדרך בנין, ואינו טח בטיט. ובפרצה של גינה מיירי, אבל כותל חצר שנפל, בונה כדרכו, מפני הגנבים: 
+
+Mishnah 5
+
+<b>רואין את הנגעים במועד להקל.</b> שאם טהור הוא אומר לו הכהן טהור אתה, ששמחה היא לו:
+<b>אבל לא להחמיר.</b> שאם טמא הוא, ישתוק, ולא יטמאנו ויצריכנו לצאת חוץ למחנה:
+<b>לא להקל ולא להחמיר.</b> מתוך שנזקק לראותו אם הוא טהור כדי להקל עליו, הוא נזקק להחמיר, שאם הוא טמא צריך לומר לו טמא אתה, כדכתיב (ויקרא י״ג) לטהרו או לטמאו, שאין כהן רשאי לשתוק׳ ומוטב לו שלא יראהו הכהן כלל:
+<b>מלקט אדם עצמות אביו ואמו.</b> במועד, כדי לקברם במקום הגון:
+<b>שששמחה היא לו.</b> כשרואה אותם [שקוברן בקברי אבותיו]. ואין הלכה כר״מ בשתיהן:
+<b>לא יערער על מתו.</b> לא יביא ספדן לערער על מתו שמת זה ימים רבים, לחזור על קרובי המת כדרך שחוזר הספדן שצועק ואומר בואו בכו עמי כל מרי לב. ומי שלבו דוה עליו הולך ומספיד על קרובו:
+<b>לא יספידנו.</b> לא ישכור ספדן על מתו שמת לו באותה שעה:
+<b>קודם לרגל שלשים יום.</b> תמיד. דאמרי טעמא בגמרא שדרך בני אדם לכנוס מעות לצורך הרגל קודם לרגל ל׳ יום מכי שמע שדורשים בהלכות הרגל, ושמא יתן המעות שכנס לצורך הרגל לספדן וימנע משמחת הרגל. ואית דאמרי שאין המת משתכח מן הלב אלא לאחר ל׳ יום אחר הספדו: 
+
+Mishnah 6
+
+<b>אין חופרין כוכין וקברות במועד.</b> להקבר בו מת שימות לאחר המועד. כוכין, במערה שתחת הקרקע. וקברות, בבנין:
+<b>אבל מחנכין.</b> שאם היה ארוך מקצרו. ואם היה קצר מאריך ומרחיב בו:
+<b>נברכת.</b> של כובסין, מקום מתוקן לכבס בו הבגדים, ולית ביה טרחא כולי האי:
+<b>וארון עם המת בחצר.</b> שמת שם. מותר לנסר הנסרים ולעשות לו ארון. אבל בחצר אחרת לא, שלא יאמרו מלאכה אחרת הוא עושה. ולא שנו אלא באדם שאינו מפורסם, אבל אדם מפורסם עושין לו ארון ואפילו בשוק. ולדידן שאנו מתי מספר, כל אדם הוי מפורסם:
+<b>ר״י אוסר.</b> להביא עצים לעשות נסרים בתחלה לצורך הארון אלא א״כ מנוסרות קודם יו״ט. ואין הלכה כר״י: 
+
+Mishnah 7
+
+<b>מפני ששמחה היא לו.</b> ואין מערבים שמחה אחרת בשמחת הרגל, דכתיב (דברים ט״ז:י״ד) ושמחת בחגך. בחגך ולא באשתך:
+<b>אבל מחזיר הוא את גרושתו.</b> דאינה שמחה כ״כ אלא באשה חדשה שלא היתה לו מעולם:
+<b>ועושה אשה תכשיטיה.</b> כגון לתת כחול בעיניה, ולהשוות שער ראשה שלא יתפזר, ומעברת צבע אדום על פניה, ומעברת סכין על פניה של מטה, וכן כל כיוצא בזה:
+<b>שניוול הוא לה.</b> צער הוא לה. ואין הלכה כר״י: 
+
+Mishnah 8
+
+<b>ההדיוט תופר כדרכו.</b> הדיוט מקרי כל שאינו יודע לכוין שפה לבגד שתהא שוה ומכוונת בו, אלא מעקם לכאן ולכאן ועושהו רחב במקום זה וקצר במקום אחר:
+<b>מכליב.</b> עושה תפירות כעין שיני הכלב, שאינן שוין זו כנגד זו אלא אחת למעלה ואחת למטה:
+<b>מסרגין את המטות.</b> אורגין אותן בחבלין שתי וערב:
+<b>ממתחין.</b> אם היה ארוג זה ימים רבים ורפו החבלים, ממתחין, אבל לא מסרגין. ואין הלכה כר׳ יוסי: 
+
+Mishnah 9
+
+<b>מעמידין.</b> בונין ומושיבין ומתקנים תנור שצריך לו במועד. ולפי שתנורים שלהם מטלטלין היו ממקום למקום להכי תני מעמידין:
+<b>אין מכבשין.</b> מנקרין ומכין בפטיש על הרחים כשהן חלקות יותר מדאי ואין טוחנות יפה. ואין הלכה כרבי יהודה: 
+
+Mishnah 10
+
+<b>ולמרפסת.</b> הלוך שלפני עליה שבני העליה הולכים בו ויורדים דרך סולם לחצר:
+<b>ושפין את הסדקין.</b> גגות שאינן משופעין טוחין אותן בטיט, וכשיש סדקים בטחיית הטיט הדלף יורד בבית ואיכא פסידא. שפין, טחין:
+<b>מעגלה.</b> עץ עגול שבו מחליקין הגגות:
+<b>במחלצים.</b> כלי אומנות של ברזל רחבה כעין כף ולה בית יד:
+<b>הציר.</b> רגל הדלת הסובבת בתוך חור האסקופה התחתונה של פתח:
+<b>צינור.</b> החור שבאסקופה:
+<b>והקורה.</b> קורות הבית ממש שנשברו אפילו קודם יו״ט:
+<b>ובלבד שלא יכוין מלאכתו במועד.</b> שלא יאמר אמתין עד המועד שאין לי מלאכה אחרת ואעשה את זאת:
+<b>כבשים.</b> כגון דגים וירקות וכיוצא בהן שכובשין במלח וחומץ:
+<b>שיכול לאכלן במועד.</b> שיהו נכבשין מהר וראויין לאכול מיד:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>מי שהפך.</b> דרך בני אדם שמהפכין הזיתים בתוך המעטן שהם צבורים בו, כשרוצים להכניסן לבית הבד. ואי לא מסיק להו לבד לטחון לאחר שהפכן פסדי:
+<b>וארעו אבל.</b> שאסור במלאכה:
+<b>או שהטעהו פועלים.</b> שלא באו למלאכתו. והגיע המועד:
+<b>טוען.</b> על הזיתים קורה של בית הבד פעם ראשונה ומכביד, כדי שיזובו קצת ולא יפסידו אבל לא בפעם שניה משום דתו לא פסדי. ומהכא שמעינן דדברים המותרים במועד אסור לאבל לעשותם בידו בימי אבלו, מדקתני וארעו אבל ומחמת האבל עכב עד המועד, טוען קורה ראשונה במועד, אבל בימי אבלו היה אסור לטעון בידו אפילו קורה ראשונה. אבל אחרים טוענים לו:
+<b>זולף.</b> שופך הזיתים על גבי בית הבד. וכל מידי דשפיך קרוי זילוך:
+<b>וגומר.</b> סחיטתם ועיצורם בבית הבד:
+<b>וגף.</b> סותם פי החביות. והלכה כרבי יוסי: 
+
+Mishnah 2
+
+<b>בתור הבור.</b> חפירה שתחת הגת מסויידת בסיד לקבל היין:
+<b>למודים.</b> נסרים של עץ. כלומר מכסה אותו שם בנסרים שלא יחמיץ, ולא ישלהו מן הבור. והלכה כר׳ יוסי: 
+
+Mishnah 3
+
+<b>ושולה פשתנו.</b> כל מה שמעלה מן המים קרוי שולה:
+<b>אם כוונו מלאכתן במועד יאבדו.</b> ב״ד מאבדים אותו ממון, ועושים אותו הפקר: 
+
+Mishnah 4
+
+<b>אלא לצורך המועד.</b> שהקונה צריך להם במועד, בתים לישב בהם, עבדים לשמשו, בהמה לשחיטה:
+<b>או לצורך המוכר.</b> שצריך למעות להוציאן לצורך יום טוב:
+<b>אין מפנים.</b> כלים או תבואה:
+<b>מבית.</b> זה לבית אחר רחוק ממנו, מפני הטורח:
+<b>אבל מפנה לחצרו.</b> לבית אחר שבאותו חצר, דצנעה הוי. אבל מבית לבית דרך ר״ה לא:
+<b>ואין מביאין כלים מבית האומן.</b> וה״מ כלים שאינן לצורך המועד, אבל כלים שהן לצורך המועד כגון כרים וכסתות וכוסות וקיתוניות שרי:
+<b>ואם חושש להם.</b> שמא יגנבו מבית האומן, או אם צריך האומן לשכרו ואין בעל הכלי מאמינו כי ירא שמא ישאל ממנו שכר פעולתו פעם שניה: 
+
+Mishnah 5
+
+<b>מחפין את הקציעות.</b> תאנים שטוחין בשדה ליבשן, מחפין ומכסין אותן בקש מפני הגשמים:
+<b>אף מעבין.</b> שנותנין אותן זו ע״ג זו ועושין אותן כמין כרי, שיהיו העליונות מגינות על התחתונות:
+<b>הדשושות.</b> שדשים וכותשים חטים לדייסא:
+<b>הגרוסות.</b> שעושים גריסין של פול:
+<b>הם.</b> האומנין:
+<b>החמירו על עצמן.</b> ואין עושין אפילו בצנעה. ואין הלכה כרבי יוסי:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ואלו מגלחין.</b> הבא ממדינת הים. במועד. שלא היה לו פנאי לגלח קודם המועד. והוא שפירש לסחורה או לדבר הצריך, אבל אם לא פירש אלא לטיול בעלמא אסור:
+<b>והיוצא מבית האסורין.</b> ואפילו חבוש ביד ישראל שהיה מניחו לגלח, לפי שהיה בצער:
+<b>ומנודה.</b> שהתירו לו נדויו במועד. וקודם המועד לא היה יכול לגלח, דמנודה אסור בתספורת:
+<b>ומי שנדר.</b> שלא לגלח, ולא מצא חכם שיתיר לו נדרו קודם המועד. א״נ לא מצא פתח לחרטה אלא במועד:
+<b>והנזיר.</b> שהשלים נזירותו במועד:
+<b>ה״ג והמצורע העולה מטומאתו לטהרתו.</b> אם חל שביעי שלו במועד מותר בתספורת, דכתיב (ויקרא י״ד:ט׳) ביום השביעי יגלח את כל שערו. וגלוח דנתק לא חשיב, שאינו אלא דבר מועט שמגלח סביב הנתק. וטעמא דאסור לכל אדם לגלח במועד חוץ מאלו השנויים במשנה, כדי שלא יכוונו לגלח בתוך המועד שהם בטלים בו ממלאכה ויבוא י״ט ראשון של רגל כשהם מנוולים. וה״ט נמי דאסרו הכבוס במועד: 
+
+Mishnah 2
+
+<b>ומי שנשאל לחכם.</b> שנדר שלא לכבס בגדיו, ונשאל לחכם במועד והתיר לו נדרו:
+<b>ומטפחות ידים.</b> שמנגבים בהם ידים בשעת אכילה:
+<b>ומטפחות ספרים.</b> כסות שנותנים הספרים למסתפר בין כתפיו מפני השער. וכשבא לגלח לאלו השנויים במשנה שהן מותרין לגלח במועד צריך לכבסה תמיד:
+<b>מטפחות הספגין.</b> שמנגבין בהן כשיוצאין מן המרחץ:
+<b>וכל העולים מטומאה לטהרה.</b> במועד, מותרים לכבס בגדיהם. וכלי פשתן אפילו של כל אדם מותר לכבסן במועד, מפני שהן צריכין כבוס תדיר, ואפילו המכובסים ערב הרגל מיטנפי מיד וצריכים כבוס בתוך הרגל, הלכך לא גזרו בהו. ומי שאין לו אלא חלוק אחד, אפילו שאינו של פשתן מותר לכבס במועד, והוא שעומד ערום בשעת כביסתו עם אזור במתניו בלבד לכסות בשר ערוה שזה מוכיח שאין לו אלא החלוק הזה שהוא מכבס בלבד: 
+
+Mishnah 3
+
+<b>קדושי אשה.</b> כותב על הנייר או על החרס הרי את מקודשת לי, ומקדש בו האשה אע״פ שאין בו שוה פרוטה. ולפיכך מותר לכתוב במועד שמתירא שמא יקדמנו אחר והוה ליה דבר האבד:
+<b>גיטין.</b> שרוצה לצאת בשיירא, ואם אינו כותב עכשיו תשאר זאת עגונה:
+<b>ושוברים.</b> שאם יאמר הלוה לא אפרע חובך אם אין לי שובר ממך, שומעין לו, וילך לדרכו, ונמצא זה מפסיד את מעותיו:
+<b>דייתיקי.</b> מתנת שכיב מרע. ופירוש דייתיקי, דא תהא למיקם ולהיות, שדברי שכיב מרע ככתובין וכמסורין דמו. 
+<b>מתנה.</b> מתנת בריא. ואי לא כתיב להו מפסיד המקבל, דשמא יחזור בו הנותן:
+<b>ופרוזבולין.</b> שלא תשמט שביעית ויפסיד את מעותיו. פרוזבול, פרוז בולי. ופרוז בוטי, כלומר תקנה לעשירים שלא יעברו על מה שכתוב בתורה (דברים ט״ו:ט׳) השמר לך פן יהיה דבר עם לבבך בליעל. ותקנה לעניים שימצאו ללוות. בולי עשירים. בוטי עניים. והלל תקן פרוזבול, שטר שכותבין בו מוסר אני לכם פלוני ופלוני הדיינין שכל שטר שיש לי על פלוני אגבנו כל זמן שארצה. ושוב אין שביעית משמטת הלואתו, דהוי כאילו גבו ב״ד את חובו, ושוב לא קרינן ביה לא יגוש את רעהו:
+<b>אגרות שום.</b> ששמו ב״ד נכסי לוה ונתנו למלוה:
+<b>אגרות מזון.</b> שמכרו ב״ד את הקרקע למזון האשה והבנות, וכותבין מעשה ב״ד על זה. א״נ מי שקיבל עליו לזון את בת אשתו:
+<b>מיאונים.</b> קטנה שהשיאוה אמה ואחיה, יכולה למאן בבעלה ולומר אי אפשי בפלוני בעלי, ויוצאה בלא גט. ושטר שכותבין לעדות דבר זה, נקרא שטר מיאונים:
+<b>שטרי ברורין.</b> שבררו להם דיינין, זה בורר לו אחד וזה בורר לו אחד, וכותבין שטר שלא יחזרו בהן הבעלי דינים:
+<b>וגזירות ב״ד.</b> פסק דין שפסקו הדיינים:
+<b>אגרות של רשות.</b> צווי השלטון. כמו ואל תתודע לרשות, הוו זהירים ברשות. וי״מ אגרות של שאלת שלום שכותבים בין אדם לחבירו: 
+
+Mishnah 4
+
+<b>אין כותבין שטרי חוב במועד.</b> הואיל ויכול לכתבו לאחר המועד:
+<b>ואם אינו מאמינו.</b> ואינו רוצה להלוותו בלא שטר, ולוה צריך למעות, כותבין:
+<b>או שאין לו.</b> לסופר מה יאכל, הרי זה יכתוב ויטול שכרו, דשכר פעולה למי שאין לו מה יאכל שרי:
+<b>ואפילו בספר העזרה.</b> ס״ת שכהן גדול קורא בו ביום הכיפורים, ואע״ג דצריך לרבים:
+<b>לעצמו.</b> לקיים המצוה. אבל לא למכור או להשכיר:
+<b>וטווה על ירכו תכלת.</b> שנותן החוט על ירכו ומשפשף בידו והוא נטוה מאליו. אבל לא בידו בין אצבעותיו, ולא בפלך כדרך שהוא עושה בחול. והלכה, טווה אדם תכלת לבגדו בין בפלך בין באבן: 
+
+Mishnah 5
+
+<b>הקובר את מתו.</b> שמת לו מת קודם הרגל, ונהג אבילות קודם הרגל שלשה ימים:
+<b>בטלה ממנו גזירת שבעה.</b> אבל לא בטלה הימנו גזירת שלשים דהיינו איסור תספורת, ומונה אחר הרגל שלשים יום עם הג׳ שעברו כבר מן השלשים. ופסק הלכה שהקובר את מתו אפילו שעה אחת קודם הרגל בטלה ממנו גזרת שבעה:
+<b>שמונה.</b> ימים קודם הרגל, הואיל ונכנס אחד מימי הגלוח קודם לרגל, אתי רגל ומבטל את השאר לגמרי:
+<b>שבת עולה.</b> שבת שבימי אבלו עולה למנין ז׳:
+<b>ואינה מפסקת.</b> שאינה מבטלת את השאר, אלא יושב ומתאבל אחר שבת:
+<b>הרגלים מפסיקין ואינם עולים.</b> אם נהג אבילות קודם הרגל, הרגל מפסיק ומבטל גזירת ל׳. ואם לא נהג אבילות קודם הרגל אלא התחיל אבילתו ברגל, אין ימי הרגל עולים למנין ז׳, אבל עולין למנין ל׳. וטעמא דשבת עולה לחשבון שבעת ימי אבלות, משום דדברים שבצנעה נוהג בה, כגון תשמיש המטה ופריעת הראש שאסור בגלוי הראש, ורחיצה בחמין, שהאבל אסור בהן בשבת. אבל הרגל אין שום דין מדיני אבלות נוהג בו, לפיכך מפסיק לגמרי. ואם לא חל אבילות כלל קודם הרגל, כגון שנקבר המת בתוך הרגל אינו עולה למנין שבעה, ומתחיל למנות שבעה אחר הרגל: 
+
+Mishnah 6
+
+<b>משחרב בית המקדש.</b> דאין לעצרת תשלומין כל שבעה לקרבן. בטלה ליה תורת הרגל, והוי כשבת שאינה מפסקת. אבל בזמן המקדש שמי שלא חג ביום ראשון של עצרת היה חוגג והולך כל שבעה, כחג המצות, היה עצרת כחג המצות אף לענין אבילות. ומסקנא דמלתא לענין פסק ההלכה, דעצרת בזמן הזה כרגלים, ור״ה ויוה״כ כרגלים. ומי שמת לו מת קודם אחד מאלו אפילו שעה אחת, בטלה ממנו גזירת שבעה. ואם מת שבעה ימים קודם אחד מימים טובים אלו, בטלה ממנו גזירת ל׳. ומי שמת לו מת שעה אחת קודם חג הסוכות בטלה ממנו גזירת ז׳ כדאמרן. וז׳ ימי הרגל עולין למנין ל׳. ואע״ג דתנן רגלים מפסיקין ואינן עולין, אין עולין למנין ז׳ אבל עולין למנין ל׳, הרי י״ד יום, ושמיני עצרת הוא רגל בפני עצמו, ונחשב כאילו הוא ז׳ ימים, הרי כ״א יום, מונה עוד ט׳ ימים עד ל׳ ודיו. וגזירת שבעה דאמרן הוא שאבל כל שבעת הימים אסור ברחיצה בחמין אפילו מקצת גופו, ובצונן כל גופו, ואסור בכבוס בגדיו, ובסיכה, ובנעילת הסנדל, ובתשמיש המטה, ובעשיית מלאכה, ובשאלת שלום. וחייב בעטיפת הראש, ובכפיית המטה שתהיינה כל המטות שבביתו כפויות ע״ג קרקע ויישן בהם ולא על מטה זקופה, ואסור ליטול צפרניו בכלי, ולא שער שפמו ואפילו מעכב עליו את האכילה, ואסור לקרות בתורה בין בתורה שבכתב בין בתורה שבעל פה, ולא ישלול הקרע שעליו. וגזירת ל׳ היא שמשבעה ועד תשלום ל׳ אסור ללבוש בגד חדש, או בגד לבן מגוהץ, ואסור בתספורת, ובסעודת הרשות, וללכת בסחורה עם חבריו, ולישא אשה אחרת אם יש לו אשה ובנים, ולא יאחה הקרע שעליו: 
+
+Mishnah 7
+
+<b>אין קורעין.</b> במועד, אלא קרוביו של מת. לאמו ולאביו ולבנו ולבתו ולאחיו ולאחותו ולאשתו, אלו שבעה מתים שחייב להתאבל עליהם. ועל שאר קרובים שאינו חייב להתאבל עליהם אין קורעין עליהם במועד. ולא אמרן אלא שאינו חכם או אדם כשר ובעל מעשים. אבל חכם שמת, הכל קרוביו, והכל קורעין עליו אפילו במועד. וכן על אדם המוחזק בכשרות וחסידות. וכל העומד בשעת יציאת נשמה על כל אדם מישראל, חייב לקרוע ואפילו במועד. וקריעה על אביו ועל אמו היא בכל בגדיו עד שמגלה את לבו, וקורע בידו ומבדיל שפת הבגד העליונה, וקורע מבחוץ, שאינו מכניס ידו תחת בגדיו כשהוא קורע, ושולל לאחר ל׳ יום, ואינו מאחה לעולם. וכן על רבו שלמדו תורה. אבל על כל שאר קרוביו קורע טפח מן הבגד העליון לבד, וקורע בכלי אם ירצה, וא״צ להבדיל השפה, ויש לו להכניס ידו תחת בגדיו כשהוא קורע, ושולל לאחר שבעה, ומאחה לאחר שלשים. ואין קריעה אלא מעומד:
+<b>ולא חולצים במועד.</b> חליצת כתף שזרועותיהן וכתפיהן מגולות:
+<b>ולא מברין.</b> סעודה ראשונה, שאבל אסור לאכול משלו ורגילים להברותו ברחובה של עיר, ובמועד אין מברין אלא קרוביו בתוך ביתו:
+<b>ואין מברין אלא על מטות זקופות.</b> ואפילו בתוך ביתו אין מברין אותו על מטות כפויות שרגילין בשאר ימות השנה כל קרוביו ומי שלבו גס בו לאכול עמו על מטה כפוייה לארץ, ובמועד אין מברין אלא על מטות זקופות:
+<b>ואין מוליכין.</b> הסעודה לבית האבל:
+<b>לא בטבלא.</b> דרך כבוד:
+<b>ולא באסקוטלא.</b> כמין שלחן קטן של כסף או של זהב או של זכוכית. ואני שמעתי קערה של כסף, שכן בלע״ז קורין לקערה שקודיל״א:
+<b>אלא בסלין.</b> של ערבה קלופה. שלא לבייש העניים שבאין להברות שאין להם טבלא ואסקוטלא:
+<b>ופוטרין את הרבים.</b> נותנים להם רשות לילך מיד: 
+
+Mishnah 8
+
+<b>אין מניחין את המטה.</b> של מת:
+<b>ברחוב.</b> במועד:
+<b>לעולם.</b> אפילו בחול דכתיב (במדבר כ׳:א׳) ותמת שם מרים ותקבר שם סמוך למיתה קבורה:
+<b>מטפחות.</b> מספקות כף אל כף:
+<b>ר״ש אומר כו׳</b> ואין הלכה כר״ש: 
+
+Mishnah 9
+
+<b>ואשה רעותה קינה.</b> ומדכתיב ולמדנה, אלמא קינה, אחת אומרת וחברתה עונה:
+<b>אבל לעתיד לבא אומר בלע המות לנצח.</b> שיבלע הקב״ה את המות, וכולן עונות שירה שאין מיתה ואין דמעה. ונקטינן להאי קרא הכא. משום אל תעמוד בדבר רע [לכן ראה לסיים בדבר טוב]:
\ No newline at end of file
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+Bartenura on Mishnah Pesachim
+ברטנורא על משנה פסחים
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Pesachim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+אור לארבעה עשר – the night of its morrow will be the fourteenth [of Nisan], and the Tanna [of our Mishnah] calls night, “light” in the manner that we call a blind person “capable of eye-sight,” and he took/used the more appropriate expression.
+בודקין את החמץ – there are those who explain the reason of searching [for the Hametz/leavened products] in order that he not transgress “lest any [leaven] be found” (see Exodus 13:7: “[Throughout the seven days unleavened bread shall be eaten; no leavened bread shall be found with you,] and no leaven shall be [seen, literally] found/ולא יראה לך [in all your territory,) and “lest it (i.e., leaven) be seen” (see Exodus 12:19 – “שבעת ימים שאר לא ימצא בבתיכם” /”No leaven shall be found in your houses for seven days…”) if there would be leavened products in his home during Passover. And even though mere nullification is sufficient, we are suspicious lest he find a white and delicate bread (i.e., a roll) and he will reconsider his nullification and think about it to eat it and violate [the Biblical injunction of] “lest it be seen with you, lest it be found with you” (see Exodus 13:7 and Exodus 12:19 above). Therefore, we search for the leavened products in order that he may remove it from the world. And there are those who say that the reason for searching [for Hametz] is a decree lest he find leavened products in his house during Passover and would eat them, since he is not accustomed to abstain from them all the rest of the days of the year.
+לאור הנר – In the Gemara ( Talmud Pesahim 2a), it derives that the search for Hametz must be by the light of a candle, since it is written here (Exodus 12:12: "שאר לא ימצא" / “no leaven shall be found” and it is written there (Genesis 44:12): “וימצא הגביע [באמתחת בנימן] / “and the goblet turned up in Benjamin’s bag,” Just as “something found” which is said there, is through searching, as it says, ‘And [the goblet] turned up,” so too, “something found” which is mentioned here, is through searching, and searching is done by a candle, as it is written (Proverbs 20:17)– "נר ה' נשמת אדם"/”The life-breath of man is the lamp (literally, “candle”) of God [revealing the innermost parts].” And they established, that the search is at night, since at night all the people are found in their homes, and the light of a candle is nicer for a search than during the day, for a lamp at noon – what good is it? But however, if he did not search [for Hametz] on the night of the fourteenth [of Nisan] and he searched on the fourteenth in the morning, he has to search also by the light of a candle.
+ולמה אמרו – further on in our Mishnah
+שתי שורות – of wine jugs that are arranged this one on top of that in the wine store-room/cellar one must search between them, for after we said [in the Mishnah], “every place where we don’t bring in Hametz, there is no need for a search,” why did they require of us to search there? And we respond: They did not say [that we do not have to search] other than in a store-room/cellar where we bring in leavened products/Hametz, like a store-room/cellar from which he supplies wine for his table and the sometimes when the servant stands to pour it and his bread is in his hand , and when the wine is finished, he enters into the store-room/cellar to bring wine.
+שתי שורות על פני [כל] המרתף – It is way of those who store wine to arrange the wine jugs row by row until they fill all the floor of the store-room/cellar and you go pack and place wine jug on top of wine jug, so that lower rows will be like the upper rows up until the ceiling beam. And the two rows that the School of Shammai mentioned is the outermost row from the ground until the top of the beam, and goes back and searches [for Hametz] the uppermost wine jugs over the length and width of the store-room/cellar, and as a result, the two rows are like the Greek GAM/gamma, one row is standing up and the other row is lying down.
+שתי שורות החיצונות – The highest row nearest the ceiling beam which looks out at the face of the opening which is lower than it. And those [jugs] which are inside [of this] do not require searching at all, and from the outermost [jugs] he does not search but only the two uppermost ones alone.
+
+Mishnah 2
+
+אין חוששין – when he searched his home in this corner and came to check the other corner, we should not suspect lest in the midst of my coming to this [corner], a mole dragged [hametz] from the checked place and I have to go back and re-check it, for if you come to fear for this, then behold, you also [have to check] from this courtyard to [the other] courtyard, one can say that I checked prior to my fellow and after my searching the mole brought Hametz from my fellow’s courtyard to my courtyard, and there is no end [to this].
+
+Mishnah 3
+
+בודקים אור ארבעה עשר ובארבעה עשר שחרית – This is how it should be understood: In one of these three periods alone, we search [for Hametz], but after these three periods, if he did not [conduct a] search, he does not have to do go back and [conduct a] search.
+בתוך המועד – At the sixth hour which is the appointed time for removal [of the Hametz].
+לאחר המועד – until it gets dark. And there are those who explain [the phrase] "בתוך המועד"/the appointed time [as] in the midst of Passover; and [the phrase] "לאחר המועד"/after the appointed time [as] after Passover [entirely], in order that he would not mix/combine for himself Hametz/leavened products that over which Passover had passed (i.e., which had been in the house during Passover) [from which] it is prohibited to derive benefit with permitted Hametz which was made after Passover. And Rabbi Yehuda holds after the removal [of the Hametz], that is after the time of prohibition of Hametz, he should not do a search at all perhaps he will come to eat from it. And the Rabbis say that he should do a search after the time of its prohibition, and we should not be concerned that perhaps he would come to eat from it since his whole essence is moving back and forth to burn it. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+ושורפין בתחלת שש – And even though that the entire sixth hour, according to the Torah is permissible [to burn the Hametz], the Rabbis decreed on it, lest they err and think about the seventh [hour] that it is the sixth [hour]. But [regarding] the fifth hour, they would not err to say [about] the seventh hour that is the fifth [hour], and it is permitted.
+תולין כל חמש – and he doesn’t eat [Hametz], as a decree because on a cloudy day, that they would err and think about the seventh [hour] is the fifth [hour]. But however, he doesn’t have to burn it, and can feed it to his cattle. But [during] the sixth [hour], even deriving benefit is prohibit from the Rabbis, as a decree because of the seventh hour. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+שתי חלות – of leaven.
+של תודה פסולות – which were invalidated for use by being kept overnight, since because there loaves of thanksgiving [offerings] on the thirteenth of Nisan, for everyone who had a thanksgiving offering to bring brought it on the thirteenth, they were invalidated for use by being kept overnight for the morning of the fourteenth. The thanksgiving loaves were forty Hallot, ten of them were leavened. And the thanksgiving offering were eaten day and night, and if they would bring them on the fourteenth, the ones of Hametz would not be eaten other than until the sixth hour, for it is forbidden to bring a sacrifice on the day when the time for their being eaten would be reduced, for one does not wittingly cause bring holy things (i.e., sacred meat) to a place where the unfit things are burnt (see Mishnah Zevahim, Chapter 8, Mishnah 3). Therefore, whomever had to bring a thanksgiving sacrifice would bring it on the thirteenth, but would not be able to bring it on the fourteenth and all the more so during Passover, for they would be invalidated for use by being kept overnight on the fourteenth day since for they would not be eaten so much, and because of this, invalidated ones were given there, for since they were not fit, no one would give them to invalidate them by their hands.
+שמונחות – there until the time of getting rid of [the leavened products] they would be burned.
+על גג האצטבא – that was on the Temple Mount, in order that they should see them there as a sign.
+אחת מהן – at the beginning of the fifth hour, an agent of the Jewish court would come and take one and all the people would recognize that the time of the fifth hour had arrived and would hold them in suspense.
+ותרומת כל חמש – for it is forbidden to lose holy meat by one’s hands all the while that one can eat them.
+ושורפין בתחילת שש – for now it is certain that most people erred between the sixth and the seventh hour. But the Halakha is not according to Rabban Gamaliel.
+
+Mishnah 6
+
+מימיהם של כהנים לא נמנעו – because it was necessary to teach the conclusion (the next Mishnah, Mishnah 7), “from their opinions,” we learned that we burn the pure priest’s due with the impure [he used the phrase] here.
+מלשרוף את הבשר שנטמא בולד הטומאה – the offspring of an offspring is stated, that is to say, the meat which is third [level of impurity] which was defiled with something of second-level impurity, which is the offspring of an offspring, they did not prevent from burning it with the meat that was defiled by something of a direct cause of Levitical uncleanness, which is first level of impurity. And when this meat that was at first third-level of impurity comes in contact with this meat that was defiled by something of a direct cause of Levitical uncleanness, it goes back to become second-degree [of impurity/uncleanness], for it came in contact with first-degree and became second [degree] and it is found that they added to it a degree of impurity upon its [initial] impurity , for that which was initially third-degree and is now second-degree. And even though they could not prevent from burning it with something that is is more severe than it, for since, even this which is the lesser for burning stands, they did not suspect if they would make it more impure than it already was. And even though that one does not consume something that defiles food from the Torah, as it states regarding the defiling of food (Deuteronomy 14:8,14): “it is impure [for you].” It is impure, but it does defile [other foods] that are like it. Nevertheless, the Rabbis decreed that it would be food that does defile other food.
+השמן – of priest’s due.
+שנפסל בטבול יום – which is third-level of impurity, for a person who has ritually bathed but must wait for sunset to be perfectly clean (Leviticus 22:7), defiles the priest’s due from the Torah and makes it third-level of impurity forever, and there is not difference between food or liquids.
+בנר שנטמא בטמא מת – this metallic candle, and all utensils outside of an earthenware vessel which came in contact with the defilement of the dead become like it, if it is a principal level of impurity, it is a principal level of impurity, if first-level of defilement, it is a first-level of defilement, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed [or who died naturally, or human bone, or a grave, shall be impure seven days].” And they (i.e., the Rabbis) expound upon “who was killed” he is like someone who was slain, for the sword that came in contact with the dead became one of the original causes of Levitical uncleanness like the dead person himself, and when it (i.e., the sword) came In contact with the person defiled by the dead who is a principal cause of Levitical uncleanness, the sword also became a principal form of Levitical uncleanness and the same law applies to all utensils except for an earthenware vessel. It is found, therefore, that the metallic candle that came in contact with someone defiled by contact with the dead became one of the principal forms of Levitical uncleanness, and now Rabbi Akiva added to the words of Rabbi Hananiah the Assistant Priest, for Rabbi Hananiah did not permit other than to restore something that had been third-level uncleanness to something second-level uncleanness. But Rabbi Akiva permitted to restore something third-level of uncleanness to first-level, for the oil that had been defiled by contact with a person who has ritually bathed but must wait for sunset to be perfectly clean, who is third-degree level of impurity, when he kindles it (i.e., the oil) with the candle that had been defiled through contact with the dead, the candle itself becomes a primary form of Levitical uncleanness as we have stated. It is found that the third-level of Levitical impurity becomes first, and even though they did not prevent it, for since there is the title of impurity upon it, we do not suspect him and it is permissible to add with ones hands.
+
+Mishnah 7
+
+מדבריהם למדנו – whether [speaking of] Rabbi Meir or Rabbi Yosi, both hold that meat that had been defiled by the offspring of a Levitical uncleanness , as Rabbi Hananiah had stated, we are speaking about meat that had become defiled by liquids which had been defiled with a utensil that had been defiled by contact with an unclean reptile, and Rabbi Meir holds that defilement by liquids that defile other things is not from the Torah, for liquids do not defile other things, even food-stuffs, other than according to the Rabbis, and because of this, we state from the words of Rabbi Hananiah who said that we burn meat that had been defiled [through contact] by liquids, is that it is impure according to the Rabbis, but from the Torah, it is perfectly pure, with the meat that had been defiled [by contact] with the primary form of impurity which is impure according to the Torah.
+למדנו ששורפין תרומה טהורה עם הטמאה – when the sixth hour [on the 14th of Nisan] arrived, which is prohibited according to the Rabbis, just like we burn meat that had been defiled with liquids which is completely pure, from the Torah, with meat that had been defiled by [contact with] meat that had been defiled by [contact with] the primary form of Levitical uncleanness which is impure according to the Torah.
+אמר לו רבי יוסי אינה הוא המדה – Rabbi Yosi according to his reasoning holds that the impurity of liquids can defile other things according to the Torah, and meat that was defiled by liquids is impure according to the Torah. Therefore, he said that it is not the correct conclusion to draw, which means to say that one cannot learn this from their conclusions; for if you had permitted to burn something impure that had been defiled with a lighter form of impurity with something impure that had been defiled by a graver form of impurity, you would permit to burn the pure with the impure. But the Halakha is according to Rabbi Yosi , that we don’t burn pure priest’s due with that which is impure on Passover, and that impure liquids defile other things is not from the Torah but rather, according to the Rabbis, like Rabbi Meir.
+ומודים רבי אליעזר ורבי יהושע – Rabbi Yosi had stated it that even though Rabbi Eliezer and Rabbi Yehoshua disagree regarding the burning of priest’s due, in this, they agree that we burn this by itself and that by itself.
+על התלויה ועל הטמאה – Rabbi Eliezer holds that we are warned on the guarding of something that is held in suspense, as it is written (Numbers 18:8): “[The LORD spoke further to Aaron: I hereby give you] charge of My gifts, [all the sacred donations of the Israelites…”]. The Biblical verse speaks of two priest’s dues – one that is priest’s due held in suspense and the other is pure priest’s due.
+ורבי יהושע אומר שתיהן כאחת – Since it is held in suspense, you are not warned on its being guarded, and on that which is held in suspense and that which is pure, they didn’t dispute that we burn them, for since it was not presumed to be impure, it did not appear as that which is defiled by the hands.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כל שעה שמותר לאכול – since it (i.e., the Mishnah) does not say, “every hour that he eats, he may feed,” and took it with these two linguistic forms, implies that it is referring to two people. And this is how it should be understood: Every hour that the Kohen is permitted to eat Terumah/priest’s due, an Israelite may feed non-sacred food to his cattle. And our Mishnah is according to Rabban Gamaliel, for Rabban Gamaliel states that non-sacred food is eaten all of the [first] four hours [of the day before Passover], and Terumah is eaten all of the fifth hour (see Chapter 1, Mishnah 5). But the Halakha is not according to him, but whether [speaking] of Terumah or non-sacred food, we eat them all the [first] four hours, and hold them in suspense throughout the fifth hour and burn them at the beginning of the sixth [hour].
+מאכיל לבהמה ולחיה ולעופות – And it is necessary [to state all three]. For had the Mishnah [only] taught “cattle,” I might think that cattle [only] which leaves food out, it is [clearly] visible and we must certainly remove it [out of existence], but beasts like marten, a cat or mole/weasel which has the practice of hiding it, I might say not. And if the Mishnah [only] taught “beasts,” I might say that a beast if it leaves something over, it hides it and does not violate “that it be seen,” I would say that it is fine, but cattle that sometimes leaves something and it is not our intention to remove it and transgresses, “that it should be seen,” I might say not, this comes to inform us [that the logic we have presumed is incorrect]. And “fowl” – for since the Mishnah teaches “cattle” and “beasts,” it also teaches “fowl.”
+ומוכרו לנכרי – to exclude [the position] of the School of Shammai which states that a person should not sell his heaven to a non-Jew other than if knows that it will be finished prior to Passover, for they hold that I am commanded to remove it from the world and not that it would [continue] to exist.
+ומותר בהנאתו – with the benefit of its ashes, such as if he parched/roasted it with fire prior to the time of its being prohibited, it is permitted to derive benefit from its ashes even after the time of its being prohibited.
+עבר זמנו – when the sixth hour arrives, even though that its prohibition is not other than through the words of the Scribes, it is prohibited to derive benefit from it, as is it was from the prohibitions of benefit of the Torah [itself]. And if he betrothed a woman with it (i.e., Hametz), we are not troubled by his Kiddushin/betrothal, for even with a leavened substance that is unfit for food , such as grain upon which drippings from the roof had fallen (see Talmud Pesahim 39b), and similar things to it, for on Passover itself, the prohibition is only from the words of the Scribes, for if he betrothed a woman on the fourteenth [of Nisan] once the sixth hour arrived, we are not troubled by his betrothal.
+ולא יסיק בו תנור וכירים – it is necessary for Rabbi Yehuda, for he said, that there is no removal of Hametz other than by burning, for you might have thought that together with when burning it , he derives benefit from it. It comes to teach us that this is not the case, and even in the manner of removal, it is prohibited to derive benefit from it when the time comes for its being prohibited.
+ר"י אומר אין ביעור חמץ אלא שריפה – which he derived from the [concept of] portions of sacrifices left over beyond the legal time and bound to be burnt, which are forbidden to derive benefit from and are punishable with extirpation the same as [possession of[ Hametz [during Passover], and its command is through burning and not in any other way. But the Rabbis do not derive from “Notar”/portions of sacrifices left over beyond the legal time and bound to be burnt, for the fat the ox that is stoned proves it, for it is prohibited to eat or derive benefit from it and it is punishable by extirpation and does not require burning.
+
+Mishnah 2
+
+מותר בהנאה – that is not to say that regarding eating it is forbidden, but since the Mishnah needs to teach the concluding statement [concerning Hametz] of an Israelite is forbidden to derive benefit [from it], the Tanna/teacher [of our Mishnah] taught concerning that of a heathen that is permissible to derive benefit of [his Hametz/leavened product]. Because of this, it is not taught explicitly that the leavened products of a heathen are permissible to eat.
+משום שנאמר לא יראה לך – that is to say, we subject him to a fine , for since he violated [the precept] “that it should not be seen with you.” Alternatively, it refers to the first section [of the Mishnah], that the Hametz/leavened products of a heathen is permissible [to derive benefit] because it says, “it should not be seen with you,” and we explain that “yours” one cannot see, but you may see that [Hametz] of others.
+
+Mishnah 3
+
+נכרי שהלוה לישראל – [a heathen who lent an Israelite] money on his leavened products [as a collateral] prior to Passover, and the Israelite said to him, “if I don’t bring you the money by such-and-such a date, buy them from now.” And for example, he pledged this to him with him in his house and it (i.e., the Hametz/leavened products) remained with the heathen all the days of Passover.
+לאחר הפסח מותר בהנאתו – for since the time arrived and he (i.e., the Israelite) did not pay him (i.e., the heathen) back, this is not wanting collection (i.e., not yet collected) for it was in the domain of the heathen, the matter was revealed retroactively that from the time that he pledged with him, it was his (i.e., the heathen’s).
+וישראל שהלוה לנכרי כו' – the matter was revealed retroactively that it belonged to the Israelite.
+הרי הוא כמבוער – and even though he must nullify it, lest he open up a heap of debris during the festival and it would be found that he violates [the prohibition of “lest it be seen with you”].
+כל שאין הכלב יכול לחפש אחריו – and how far does a dog reach in digging (see Talmud Pesahim 31b)? Three hand-breadths.
+
+Mishnah 4
+
+בשוגג – he erred inadvertently regarding Terumah/priest’s due even as he erred wittingly regarding leavened products.
+משלם קרן וחומש – and even though it is forbidden to derive benefit from leavened products on Passover, and is not worth anything, because that when one eats priest’s due inadvertently, it is written (Leviticus 22:14): “[but if a man eats of a sacred donation unwittingly,] he shall pay the priest for the sacred donation, [adding one-fifth of its value],” something that is worthy of being holy, and he does not pay him money, but rather produce, and the payment becomes priest’s due, therefore, we do not follow after the money.
+במזיד – that he wittingly [ate] priest’s due, even if he erred inadvertently regarding leavened products, he is exempt from payment.
+ומדמי עצים – if the priest’s due was ritually impure, he does not pay the cost of wood that would have been appropriate to burn underneath his dish, for [when one eats] priest’s due wittingly, he is not other than a mere thief, and he pays money according to the value and not according to the measurement, but Hametz/leavened products on Passover are not monetary for they are prohibited to derive benefit [from it], and even to burn it is not appropriate and he has not lost anything.
+
+Mishnah 5
+
+ידי חובתו – because of the obligation of [eating] Matzah on the first night for he is obligated to eat Matzah as it is written (Exodus 12:18): “[In the first month, from the fourteenth day of the month] at evening, you shall eat unleavened bread…”
+בחטים ובשעורים – but not rice, millet and other species, as it is written (Deuteronomy 16:3): “You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread…” things that can become leavened, a person fulfills his religious obligation in consuming Matzah/unleavened bread, excluding rice and millet and other species that do not become leavened, but towards decay.
+ובדמאי ובמעשר ראשון שנטלה תרומתו – all of these for what reason are they needed? They are explained in the Tractate Shabbat, chapter eighteen (Mishnah 1 – “You may clear away – on the Sabbath-even four or five piles”).
+והכהנים בחלה ובתרומה – for you might have thought that we require Matzah/unleavened bread that is worth and appropriate for all people, but Hallah and priest’s due are not appropriate for foreigners (i.e., non-Kohanim), it comes to teach us [that this is not the case].
+חלות תודה ורקיקי נזיר אין יוצאין בהן – even though they are fully Matzah, as it is written (Exodus 12:17): “You shall observe the [Feast of] Unleavened Bread”, [we require] Matzah that is preserved for the purpose of [consuming] Matzah, excluding those which are not preserved for the purpose of [consuming] Matzah, but for the purpose of a sacrifice.
+למכור בשוק יוצאין בהם – for everything can be sold in the market, for he says, if they are sold, they are sold, and if not, I will myself with eat it as the Matzah [in fulfillment] of the Mitzvah.
+
+Mishnah 6
+
+בחזרת – in Arabic CHASAH; L’ TU-GA in foreign language.
+ובעולשים – in Arabic HANDA-BEE; and in the foreign language, AN-DEE-BEE. And in the Aruch, it is explained that it is a vegetable that in a foreign language is called KARSH-PEEL. (endives)
+ובתמכה – fibrous substance (i.e., bast of the palm-tree) that grows around the palm tree.
+ובחרחבינא – (creeper on palm trees) – EL-KARTZ-EE-NAH in Arabic.
+ובמרור – a species of coriander which is most bitter.
+בין לחים בין יבשים – and especially their stalks/stems – as we say at the end [of the Mishnah] that we fulfill [our religious obligation for bitter herbs] with them,, but leaves – moist, yes, but not drey.
+כבושים – in vinegar
+שלוקים – cooked too much until they become dissolved.
+מבושלים – in the manner of cooking.
+ומצטרפין לכזית – to fulfill the [religious] obligation of Maror/bitter herbs, and the same law applies with the five species of grain to fulfill the [religious] obligation of Matzah, and to both of them it applies.
+
+Mishnah 7
+
+אין שורין את המורסן – in cold water and all the more so in tepid water in order to place in front of the chicken.
+אבל חולטין – in hot/boiling water, for all the while that the water is boiling, it cannot ferment. But today, it is the general practice that we prohibit even a paste made of flour stirred in boiling water (i.e., dumpling).
+תשרה את המורסן – to rub it in her skin because it becomes leavened in the skin.
+אבל שפה היא – she may rub it on her skin dry even though she that water is dripping on her skin.
+לא ילעוס – he should not chew it with his teeth.
+
+Mishnah 8
+
+בחרוסת – a thing that has vinegar and water in it and is made to dip meat in it.
+ואם נתן – into the mustard.
+יאכל מיד – for the mustard is sharp and does not sour quickly like the Haroset (a pap made of fruits and spices with wine – to sweeten the bitter herb) and, but regarding Haroset, the first Tanna [of our Mishnah] agrees with Rabbi Meir that it is forbidden.
+ורבי מאיר אוסר – even if he put it into the mustard, for he holds that mustard immediately sours/leavens like the Haroset. But the Halakha is not according to Rabbi Meir.
+לא במשקין ולא במי פירות – as it is written (Exodus 12:9): “[Do not eat any of it raw,] or cooked in ay way with water…” anyway.
+אבל סכין ומטבילין – after it is roasted, and we don’t’ say that it nullifies its taste; alternatively, even before it is roasted, it is permitted to rub the Passover offering in fruit juice, and such is taught [in the Mishnah] “How do we roast” (Pesahim, Chapter 7, Mishnah 3), that they rubbed it/basted it in the oil of priest’s due and if there was a group of Kohanim present, they would consume it.
+נחתום – he cools off his hands with them at the time that he forms the Matzah.
+ישפכו – in a declivity so that they will not remain gathered in one place and become leavened.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אלו עוברין – these are removed from the world, for even though these do not violate on (Exodus 13:7): “no leaven shall be found (literally – “seen”) [in all your territory,, from the Rabbis however, it requires removal. And that which is taught further on (see Mishnah 5) that “dough beginning to ferment is to be burned,” and even though “that the one who eats it is exempt.”
+כותח הבבלי – it is made decayed bread and milk, and it is customary to dip one’s food it in it.
+שכר המדי – liquor that they would make in Media from wheat or barley steeped in water.
+וחומץ האדומי – vinegar that is made in the land of Edom, where they put barley [in wine] and let them stand until they ferment.
+וזיתום המצרי – one-third barley and one third (of the mixture) of safflower which is the desert saffron and it is called in Arabic “Kartom” and one third salt and it is made for medicinal purposes. Until here, it is leaven that is fit for eating via a mixture. From here and onwards it is a spoiled leavened substance in its natural condition unfit for food (Pesahim 43a).
+וזומן של צבעים – water which one puts into it bran-flour/four of the the second course. And we use the dye for their work.
+ועמילן של טבחים – [bread] which we make from flour of grain that did not bring up one-third of its ripening process , and with it we cover the pot to absorb the evil smell.
+וקולן של סופרים – the dust of the millstone which we knead with water and the scribes glue their papers to it.
+רבי אליעזר – adds, for the first Tanna whereas does not have this other than completely grain leavened products via a mixture or a spoiled leavened substance in its natural condition [which is unfit for food]. But Rabbi Eliezer adds even women’s makeup which is a spoiled leavened substance in its natural condition [which is unfit for food] via a mixture of ingredients of frankincense (or artist’s materials). And in the Gemara (Pesahim 43a), Do you think that women’s makeup [only]? But rather, I would say, even women’s plaster, sifted fine flour that women attach and combine on their skin with other artist’s materials/frankincense to remove the hair or to whiten it and to make the skin finer. But the Halakha is not according to Rabbi Eliezer.
+כל שהוא מן דגן – from the five species [of grain], and they have water mixed in, for if there is not water in them but only fruit juice, we hold that fruit juices do not ferment.
+הרי אל באזהרה – if he at them, he violates a negative commandment.
+ואין בהם כרת – for on complete leaven he is punished by extirpation, fur he is not punished with extirpation on a mixture. But he is flogged on eating it if he ate an olive’s bulk of leaven in the mixture in order to eat within a certain time a piece of wheat bread (see Mishnah Negaim, Chapter 8, Mishnah 9 – roughly equivalent to a half-a-loaf -see Tosefta Negaim Chapter 7, Halakha 10). But if he at an olive’s worth of leaven without a mixture in the time that it takes to eat piece of wheat bread is not flogged according to the Torah. However, at least, there is a prohibition for Hametz on Passover is forbidden in a mixture in any amount.
+
+Mishnah 2
+
+בצק שבסידקי עריבה – and it is made to strengthen its breaks and cracks. If there is the equivalent of an olive’s bulk in one place, he liable to remove it; less than this, it is made void in its minority. But if it is not made to strengthen, even less than an olive’s bulk must be removed because it is not made void there and it is impossible that he will decide to take it from there.
+וכן לענין הטומאה – If an unclean reptile came in contract with this dough on Passover, for its prohibition is considered, if it has the equivalent of an olive’s bulk separating from before the impurity, and there isn’t something like a trough and the impurity does not go down to the trough, and with less than an olive’s bulk, if he is not strict upon it, it is null in regard to the trough and it is as if the unclean reptile had come in contact with the trough itself, and it is impure.
+אם מקפיד עליו חוצץ – this is how it should be read: And in the rest of the days of the year when it’s prohibition is not considered, the matter is not dependent upon the measurement if there is an olive’s bulk or not, but rather matter is dependent upon the stringency/fastidiousness. If he is fastidious about it and will eventually take it from there, it interposes in the face of the impurity, whether there is within it an olive’s bulk or not and the impurity does not descend into the trough. But if he is not fastidious about it and wishes for its existence, even if there are in it several olives it is considered as if it is in the trough. And when the unclean reptile comes in contract with the dough, it is as if it has come in contact with the actual trough.
+בצק החרש – that we strike it with a hand and it does emit a sound and it is similar to a deaf-mute that when we call it, it does not respond. Another commentary: dough of the earthenware which is hard like earthenware and it is not known if it has fermented.
+אם יש כיוצא בו שהחמיץ – if there is another started dough that was to be kneaded at the at the same time that this one is being kneaded and has already fermented, it is considered prohibited. And if there isn’t there something similar, its measure is as long as it takes an average man to walk a mile, and this measure is like the time of two-fifths of an hour.
+
+Mishnah 3
+
+חלה בטומטה – the starter-dough that became impure and furthermore, Hallah that is appropriate for the Kohen to eat is not taken from it, how then would we separate it (i.e., the Hallah) on the holiday of Passover? WE are not able to bake it on Passover after it is not worthy of being eaten, and to keep it around and then burn it in the evening is impossible, lest it ferment. And to feed it to dogs is impossible for we do not get rid of holy things on Holy Days.
+רבי אליעזר אומר לא יקרא לה שם חלה עד שתאפה – and still each and every is appropriate [for separating out Hallah] and from each and every one we separate a small amount, and after baking it, if he wanted, he can separate a complete Hallah on the entire thing. For Rabbi Eliezer holds that he who detaches bread from where it sticks to the oven and puts it in a basket, the basket combines [the pieces] for Hallah.
+לא זהו חמץ שמוזהרים עליו – for it is not his after he has designated it (literally ‘called it by name’) and it is written in Scripture (Exodus 13:7): “no leaven shall be found [in your territory].” Yours you cannot see but you can see that of others and of “On High” (i.e., God). And this is not yours nor of your friends, for yet it has not reached the hand of the Kohen. But Rabbi Eliezer holds that since if he desires, he may bring up a case for decision [from a Sage] that is dedicated [to the Temple] in error and that is not something dedicated and it is appropriate for eating. It is found that it is his and it is the leaven of an Israelite. But Rabbi Yehoshua holds that we don’t say, ‘Since.” But the Halakha is according to Rabbi Eliezer.
+
+Mishnah 4
+
+שלש נשים לשות כאחת – Each one [all together] in a full oven, and there is no fermentation, even though [that one of them] is waiting until the other two make it.
+וחכ"א – one does not have to be so liberal that they would kneading all together, but three women are engaged, each one on her piece of dough.
+אחת לשה – the concluding one kneads while her middle neighbor forms the dough and smoothens its surfaces while the third one that kneads first bakes. It is found that all three of them are engaged at the same time – each one with her own dough, one kneads hers, another forms the dough and smoothens its surfaces and one bakes hers.
+לא כל הנשים – Rabbi Akiva [is reacting] to the words of Rabban Gamaliel when he returns and says that it is inappropriate to follow his words. Because there are lazy women which will cause fermenting with such a delay, and there is an oven that does not get hot in a hurry and there is wood that is not burned quickly, but rather, according to the words of the Sages, it is appropriate to follow – to engage at all times with the dough , for all the time that they are engaged with the dough, it does not come to fermentation. And such is the Halakha.
+זה הכלל תפח – the dough that is in her hands that she sees that it wants to swell.
+תלטוש – her hand in cold water and form the dough and smoothen its surface and it will become cold.
+
+Mishnah 5
+
+שיאור – that did not ferment all the way: [cracks] it is the manner of dough that rfermits that it makes many cracks.
+כקני חגבים – a crack to this side and a crack on the other side.
+זה וזה האוכלו חייב כרת – for the locust’s horns also are a crack. And what is a fermentation that would be exempt? This which has no crack, but if the dough became pale and wrinkled like a person whose stair stood up out of fright [that his face grows pale]. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+מבערים את הכל – whether it is sacred or not sacred, except for enough for him to eat for the Savbbath.
+תרומה מלפני השבת – because he cannot feed it neither to foreigners (i.e., non-Kohanim) nor to his cattle and to have it lay around, it is impossible. But non-sacred [leaven] he doesn’t have to remove it until its [appropriate] time for he can find for them much food. And the Halakah is according to Rabbi Elazar b’Rabbi Tzadok.
+
+Mishnah 7
+
+ההולך – it is referring to the fourteen [of Nisan].
+אם יכול – that there is time during the day.
+להציל מן הגייס – Israelites being pursued.
+יבטל בלבו – and he should not go back, even if there is time, since according to the Torah, mere nullification is sufficient.
+לשבות שביתה הרשות – that he was walking to wait for the nightfall on the Sabbath limit and to purchase something for the Sabbath/Holy Day to walk from there and further two thousand cubits for a matter that is for pleasure/permissible, he must return immediately [and get rid of his Hametz at home]. But if it is to purchase something for the performance of a commandment such if he needs to go tomorrow to the house of mourning or the house of rejoicing, that is like his doing to slaughter his Passover sacrifice.
+
+Mishnah 8
+
+שיש בידו בשר קדש – that becomes invalidated when he lives, for the wall of Jerusalem is the separator of [lighter] holy things.
+אם עבר צופים – the name of a place that from there one sees the Temple.
+שורפו במקומו – and they don’t trouble him to return [to burn the Hametz or holy meat]
+ולאם לאו חוזר ושורפו – As it is written (Leviticus 6:23): “ [but no purification offering may be eaten from which any blood is brought into the Tent of Meeting for expiation] in the sanctuary; any such shall be consumed in fire.” In the place where he eats it, he burns it.
+זה וזה – leaven as we have said above and mention that he has leaven in his house, etc., and Holy meat that is with him.
+כבחתה – but less than this (i.e., an egg’s bulk), he annuls it in his heart, and Holy meat he burns in his place. And Rabbi Meir holds that his return is like his defilement. Just as defilement through eatables is like that of an egg, for food cannot defile with less than an egg’s worth, so too, he does not return on something that is less than an egg’s worth.
+רבי יהודה אומר זה וזה בכזית – He holds that his return is like its prohibition. Just as its prohibition is an olive’s bulk-worth, for an a olive’s worth of leaven or of Holy meat, he is liable, so too, for a olive’s bulk, he returns.
+בשר קודש – because of the stringency of Holy meat, he returns even for an olive bulk’s worth. Leaven of non-sacred produce he does not go back other than on an egg’s bulk. And the Halakha is according to the Sages.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+מקום שנהגו עד חצות – until half the day.
+שלא לעשות – in order that he not be busily engaged by his work and he would forget the [obligation of] ridding of the leavened products and the sacrifice of the Passover offering and the preparation of the Matzah for the Mitzvah [of the Seder].
+אל שינה אדם – this is how it should be understood: A person who walks from a place where they don’t do [work] to a place where the do [work], they should place upon him the stringencies of the place where he left from there and not do it (i.e., work), and that is what we hold: A person should not vary from the local custom of the city, it is not because of disputes for here there is no dispute. For what that you said: A person sees him idle would say that this one who is idle is because work is forbidden and that he disputes against all of us; he did not say this, but rather he said: he has no work for how many idle individuals are there in the marketplace all the days of the year. And that which we teach [in this Mishnah] that we lay upon him the strict rules followed in the place from which he has gone forth, is not [in effect] other than when it at the time when it is his intention to return to his place; but if he does not have the intention to return to his place, he practices according to the custom of the people of the place where he went to , whether for leniencies or for stringencies.
+
+Mishnah 2
+
+המוליך פירות שביעית ממקום שכלו – to a beast from the field and the people of his place are liable to remove it from the house. And they bring this to a place where they had not yet come to an end, and the people of that place are still eating them from that which were brought into the house, and they are liable to remove them because of the stringencies of the place from which they left.
+רבי יהודה אומר אומרים לו צא והבא לך אף אתה – There is a dispute between Rabbi Yehuda and the First Teacher [of the Mishnah] (Pesahim 52a) where one pickles/preserves three kinds of greens in vinegar or in brine to preserve and two of them came to an end for the beast from the field and the third had not yet come to an end. The First Tanna holds that one eats from those which had come to an end with the support of that which had not yet come to an end, since they are in one barrel. And this is astonishing for this thing, from a place where they did not come to an end to a place where they completely came to an end, one is obligated to remove them. But, if all of them did not come to an end, but part of them, one can eat even from the species that had come to an end all the while that all of them had not coe to an end. And one eats on support of the final ones. But Rabbi Yehuda states: We say to him: Go and bring some for yourself – even you, from that species that was completed, like this person brought and it would not be found. Therefore, one does not eat other than from the species that has not yet completed, for we don’t eat from those species that were completed through the support of the species that was not yet completed. And one is obligated to remove those species that were completed. And the Halakha is according to Rabbi Yehuda that refers to the approach of Rabban Gamaliel where the Halakha is according to him in the Tractate Sheviit (chapter 9), the “Chapter of Rue.”
+
+Mishnah 3
+
+מקום שנהגו שלא למכור – since they were stringent upon themselves perhaps they would come to see a large [animal].
+ובכל מקום אין מוכרים להם בהמה גסה – since the Rabbis made a decree lest a person lend out or rent his animal to idolaters, and a person is commanded on resting of his animal. Alternatively, sometimes that he sells it on the eve of the Sabbath (i.e., Friday) at dusk and the Jew cries to it (i.e., the animal) in order that it should go before the purchaser and she reis animal on Shabbat recognizes his (i.e., the former owner’s) voice and she goes from his anger, and it is found that he directs a laden beast’s motions by walking behind it on Shabbat.
+עגלים וסייחין – small, even though they are not doing work, they are exchanged through the sale of larger animals and broken animals are exchanged with the sale of whole animals.
+רבי יהודה מתיר בשבורה – that is never capable of working ever. But calves and foals, he admits, that since when they grow, they are capable of working. But the Halakha is not according to Rabbi Yehuda.
+בן בתירא מתיר בסוס – since it stands for riding and the living carries itself, but the Halakha is not according to Ben Beteyra. But via middleman, it is permitted to sell it to an idolater when the owners are not found there at the time of the sale, for one should not suspect lest he lend it out or rent it for it is not his. And lest she should go on the strength of his voice and he is found that he directs a laden beast’s motions for that also, one should not suspect, for she doesn’t recognize his voice.
+
+Mishnah 4
+
+מקום שנהגו שלא לאכול – since it appears like one is eating Passover sacrifices outside the land [of Israel].
+שנהגו להדליק את הנר ביום הכפורים – because on Yom Kippur it is prohibited to engage in sexual relations, and all the time that the candle is kindled, they would not engage [in sexual relations] as it is prohibited for a person to engage in sexual relations by the light of a candle.
+שנהגו שלא להדליק – lest he see his wife and she finds favor in his eyes and he engages in sexual relations.
+ומדליקין בבתי כנסיות – and in every place where men and his wife are not together [alone] there.
+
+Mishnah 5
+
+תלמידי חכמים בטלים – [Sages are idle] from their work all that day, in order that their attentions would not be diverted from mourning.
+לעולם יעשה אדם עצמו כתלמיד חכם – and it does not appear like haughtiness, for a person who sees him idle would say that he has no work to do and not because he practices a prohibition upon himself.
+וחכמים אומרים ביהודה – The Sages hold that doing work on the eve of Passover is not something dependent upon a custom but rather in Judea, they would permit it and in the Galilee, it would be a complete prohibition, and not from the strength of the custom.
+הלילה – the night of the fourteenth [of Nisan]; for the people of the Galiele who prohibit doing work on the eves of Passover.
+ב"ש אוסרים – [prohibits] them like the other Holy days where it is prohibited to do work for the night follows after the day.
+וב"ה מתירים – something that resembles a fast [day] where the day is prohiibred in eating and in the nighttime it is permissible.
+
+Mishnah 6
+
+כל מלאכה – [all work] which is for the needs of he Festival/Holiday and he began it prior to the fourteenth [of Nisan] may complete it on the fourteenth. And even in a place where they had the practice of not doing work. But work that is not for needs of he Festival, in a place where it was the practice to do work, they may do it, but I n a place where it was the practice not to do it, even if he began it prior to the fourteenth, he may not complete it.
+חייטים – are permitted on the fourteenth [of Nisan] in every place, for we found regarding them a leniency even greater than other artisans on the Intermediate Days of the Festival for the commoner who is not an artisan in this sews/mends in the normal manner. Therefore, on the fourteenth [of Nisan] which is more lenient than the Intermediate Days of the Festival, even an artisan is also permitted.
+והספרים והכובסים – and similarly one who comes from abroad and one who leaves from prison takes haircuts and does laundry on the Intermediate Days of the Festival, and since we find for them an indirect legal permission on the Intermediate Days of the Festival, on the fourteenth [of Nisan] which is lenient, we permit for the entire world.
+אף הרצענים – for similarly those who come up [to Jerusalem] for the Festival repair their shoes on the Intermediate Days of the Festival. And the Sages hold that we don’t learn beginning the work of shoemakers who make new shoes first from the end of work the repair of shoes of those who go up [to Jerusalem] for the Festival. And the Halakha is according to the Sages (see Pesahim 55b).
+
+Mishnah 7
+
+מושיבין שובכין – (Possible misinterpretation by Bartenura here – as the Mishnah is clearly speaking of chicken-coops). Dove cotes on which they would sit to raise the young birds, we place them there ab initio on the fourteenth [of Nisan].
+ותרנגולת שברחה – on the Intermediate Days of the Festival [of Passover] whereas on the fourteenth, now that they have restore the coops, you might say that they are permissible ab initio, it is needed to return them, but rather, he said that the chickens who fled on the Intermediate Days of the Festival, we return them. For this is the case where she (i.e., the hen) has sat on the eggs for three days prior to fleeing , for the eggs are not appropriate for eating and it is a business which cannot be postponed without irretrievable loss (see Moed Katan 11a). Therefore, if it died, we sit another in its place because of the [potential] loss of the eggs.
+גורפין – throw/cast outside.
+ובמועד – which is more stringent, we don’t cast them outside, but rather remove them to the sides.
+ומביאין כלים מבית האומן – on the fourteenth [of Nisan] and even though it is not for the needs of the Festival.
+
+Mishnah 8
+
+עשו אנשי יריחו – it was the practice of the people of Jericho to do.
+מרכיבין דקלים – a soft branch of a male palm tree they graft it with a female palm tree, since the male makes fruit and the female does not make fruit.
+כל היום – that is to say, on the fourteenth [of Nisan].
+וכורכין את שמע – that they would not say: “Praised be the Name of God’s glorious Kingdom forever and ever,” during the recitation of the Shema. Another interpretation. They would not stop between [the word God is] “one” and “you shall love” (Deuteronomy 6:4 and 6:5), for one must lengthen [the word] “one” and to interrupt/stop between the Kingship of Heaven and other things.
+וקוצרין וגודשין – they make a heap [of a stack of grain] from the new grain before the Omer, and we are not troubled that perhaps they might come to eat from it.
+ולא מיחו בידם – all these six things that they did, all of them were not done with the Sages’ willingness, but on these they did not reprove them, and on the latter three they reproved them.
+מתירין לאכול גמזיות של הקדש – growth that grew on trees dedicated to the Temple treasury, as they hold that there is no prohibition other than on the fruit itself that had been dedicated to the Temple treasury, and there are books that have the reading, MATZIR (see Melekhet Shlomo, who states that this reading is in error – and should be M’TIZIN/to chop off, cause to fly off), that is to say, they dissect and cut off branches of the trees belonging to the Temple treasury that grew after they had dedicated the tree to the Temple treasury, to benefit from them.
+ואוכלין – on Shabbat and Holy Days/Yom Tov [they eat] fruit that were found under the tree and it was not known if they fell from last night and they are permitted, or they fell today and are prohibited.
+ונותנים פאה לירק – and we hold for ourselves that every thing where a person does not bring them in for storage (not for immediate use) is not obligated [for the commandment] of [leaving] the corner. And vegetables are a thing that one does not bring them in for storage (not for immediate use).
+ומיחו בידם חכמים – because they exclude it from the tithes, and the poor eat it while they are eatables forbidden pending the separation of sacred gifts, thinking that it is “Peah”/corner of the field and the corner of the field is exempt from tithes because it is ownerless.
+
+Mishnah 9
+
+גירר עצמות אביו – because of atonement. And he did not bury him according to his honor on a nice bier in order that he would be put to shame on his wickedness and that the wicked would be tormented.
+כתת נחש הנחשת – as it is written in Chronicles (2 Kings 18:4 – “He broke into pieces the bronze serpent that Moses had made, for until that time the Israelites had been offering sacrifices to it; it was called Nehushtan”) because they would err after him.
+וגנז ספר רפואות – because their hearts were not humbled by their illnesses but they were healed immediately. And Maimonides explained, that the book of healing, was a book informing of the matters of the forms of the stars and their witchcraft, that a certain form was made at a known time and period while curing from specific illness. And this was close to causing humans to error after idolatry and for that reason, the books were hidden.
+עיבר ניסן בניסן – after Nisan had begun, he took counsel and it was made Second Adar, and the Biblical verse states (Exodus 12:2): “This month shall be for you the first of months.” This is Nisan and there is nothing after Nisan, and Hezekiah did not intercalate the year after Nisan had already begun, but on the thirtieth day of Adar, he intercalated the year. And we hold that we do not intercalate the year on the thirtieth of Adar since it is appropriate to establish it as Nisan.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+תמיד נשחט – the daily whole offering made at the time between the beginning of the decline of the sun and sunset (i.e., afternoon) is slaughtered all the rest of the days of the year at the eighth and one-half hour [of the day] (=2:30 pm). For the time of the slaughter of the daily whole offering is from when the shadows of the evening decline which is from six and one-half hours (=12:30 pm) as the sun declines to the west, as for half of the sixth and half of the seventh [hours], it (i.e., the sun) stands in the middle of the firmament. And the shadow does not decline other than the shadow of each person underneath it. And we make the slaughter [of the sacrifice] later by two hours after its time because of the vows and donations for it is impossible to offer them after the daily whole offering of the afternoon, as it is written (Leviticus 6:5): “and turn into smoke the fat parts of the offerings of well-being.” On the daily whole offering of the morning, he completed all the sacrifices entirely, so that there should not be anything later than the daily whole offering of the afternoon. And even on Shabbat where we do not offer vows and donations, we make the time of the slaughtering of the daily offering later because of the habit of vows and donations of the weekday. And on the Eve of Passover, when the Passover offering is made after the daily whole offering of the afternoon is sacrificed, we advance it one hour and do it at seven and one-half hours (=1:30 pm).
+חל להיות בע"ש – for there is also the roasting of the Passover sacrifice that does not override the Sabbath, and one must roast it while it is still daylight, we advance it establish it according to the law that it would be slaughtered at six and one-half hours (=12:30 pm).
+וקרב בשבע ומחצה – the completion of its offering is at seven and one-half hours (1:30 pm) for we tarry one hour while performing this ritual.
+
+Mishnah 2
+
+ששחטו שלא לשמו – such as when they were slaughtered for the sake of peace-offerings, or that the blood was received in the bowl out of which the sprinkling is done or brings the blood to the altar or he cast the blood on the altar.
+או לשמו ושלא לשמו – such as that it was slaughtered for its sake but received the blood not for its sake.
+או שלא לשמו – this ending part [of our Mishnah] teaches us that we consider from one form of Divine service to another, for if he thought at the time of the Divine service for this one on the service of its fellow [sacrifice] to perform with that thought, it is invalid, such when he said: “Behold I slaughter for its sake on the condition to cast its blood not for its sake, the sacrifice (i.e., festive peace-offering) is invalid immediately, and even if he didn’t perform the second as an invalid thought like the case as he thought, and that is the implication of our Mishnah, or that he thought at ther time of the slaughter to cast the blood not for its sake, we derive this from the Biblical verse, as it is written (Exodus 12:27): “You shall say, ‘It is the Passover sacrifice to the LORD’…” until it would be that the sacrifice is for the Passover offering and it implies to be indispensable.
+
+Mishnah 3
+
+שחטו שלא לאוכליו – a sick person or an old person or a minor who are unable to eat an olive’s bulk of meat and there aren’t other appointments to office other than these. It is invalid since it is written (Exodus 12:4): “according to what each household will eat.”
+למנוייו – he was registered for this group and he slaughtered it for another group.
+לערלים – For Israelites whose brothers died on account of circumcisions, and these are invalid to eat the Passover sacrifice, as it is written (Exodus 12:48): “But no uncircumcised person may eat of it.” And those who are impure are forbidden to Holy things and they are liable to extirpation on their eating it.
+לאוכליו ושלא לאוכליו כשר – and it is not similar to for its sake and not for its sake, for invalid that is there – is his being invalid in his body. For the thought that makes him invalid was in the body of the sacrifice, but for those eat it and for those who don’t eat it, the thought does not invalidate ממthe body of the sacrifice, but rather something which is outside of it.
+ממרס בדמו – that the blood not become congealed so that it would be worthy for casting/tossing.
+ואם זרק קודם לתמיד כשר – since even though the Passover offering is later than the daily whole burnt offering because it is written concerning it (Deuteronomy 16:7 – see Pesahim 59a): “[and none of the flesh of] what you slaughter on the evening…,” and “at twilight” (Exodus 12:6) does not made invalid through this.
+
+Mishnah 4
+
+השוחט את הפסח על החמץ – that is to say, at the time of the slaughtering [of the Passover offering], there was leaven in the domain of the slaughterer or one of the members of his group, even if there was no Hametz in the courtyard [of the Temple] 
+He violates a negative commandment - of (Exodus 34:25): “You shall not offer the blood of My sacrifice with anything leavened,” and the sacrifice itself is not made invalid.
+אף תמיד – of the twilight on the Eve of Passover that was slaughtered with leaven that for there was leaven in the domain of the slaughterer or the person offering the sacrifice violates a negative commandment, for he expounds upon the word, “[the blood of] My sacrifice” (Exodus 34:26) that is special to me, and that is the whole daily-offering , but the Halakha is not according to Rabbi Yehuda.
+ר' שמעון אומר הפסח בי"ד – that he slaughtered it with leaven for its sake, he is liable because of “You shall not offer the blood of My sacrifice with anything leavened,” (Exodus 34:25) for the Passover Sacrifice is valid/fit and the slaughtering is appropriate and it is for the purpose of slaughtering.
+שלא לשמו פטור – that it is invalid and it is a slaughtering that is not worthy and not for the sake of slaughtering.
+ושאר כל הזבחים – that were slaughtered on the fourteen [of Nisan] after noon with leaven.
+בין לשמן בין שלא לשמן פטור – for even though they are fit, as it is taught in the Mishnah (Tractate Zevakhim, Chapter 1, Mishnah 1 AND Tractate Yadayim, Chapter 4, Mishnah 2): “All the animal offerings that were slaughtered not for their own name are valid, etc.” nevertheless, they are exempt, as it is written: (Exodus 34:25): “My sacrifice,” “My sacrifice” twice: “You shall not offer the blood of My sacrifice [with anything leavened].” (Exodus 24:25) and (Exodus 23:18): ‘You shall not offer the blood of My sacrifice with anything leavened.” And what Halakha did the All-Merciful separate them and not write “My sacrifice” in one verse? And everything is implied, whether regarding the Passover offering or regarding all the rest of the animal sacrifices, to tell you that at the time when there is an animal sacrifice that is, on the fourteenth [of Nisan] when there is the Passover offering, he is not liable for the rest of the animal sacrifices, and at the time when there isn’t an animal sacrifice, such as during the Passover, he is liable for the other animal sacrifices if they were slaughtered with leaven.
+ובמועד – during the Passover holiday, if it was for the sake/in its name that it was slaughtered for the Passover offering with leaven, 
+it is exempt from “You shall not offer [the blood of My sacrifice with anything leavened]” (Exodus 34:25), for a Passover offering that was not at its appropriate time, for its sake, is invalid, and it is a slaughtering that is not appropriate.
+שלא לשמו – but for the sake of peace-offerings, 
+one is liable, for this is what it refers to that it should be the appropriate slaughtering, and he is liable because of “You shall not offer,” with the negative commandment of (Exodus 13:7), “no leaven shall be seen with you” and (Exodus 12:19): “no leaven shall be found in your houses for seven days.”
+ושאר כל הזבחים – that were slaughtered during the Festival [of Passover] with leaven.
+בין לשמן בין שלא לשמן חייב – for the Biblical verse on the rest of the offerings is also a warning.
+חוץ מן החטאת ששחטה שלא לשמה – and it is invalid because it is written regarding the slaughtering of a sin-offering, it and not what was slaughtered not for its own sake.
+
+Mishnah 5
+
+הפסח נשחט בשלש כתות – [whether the community is large/many] whether the community is small, and all of them would be able to slaughter at the same time, it is Mitzvah to divide up into three groups one after the other.
+שנאמר ושחטו אותו כל קהל עדת ישראל – “assembled,” and “congregation” and “of Israel” , these are three groups.
+בזיכי – large pans/censers to receive the blood in them .
+שורה שכולה כסף כסף – and this is much better.
+ולא היו לבזיכים שלוים – wide, sharp [rims/saucers] from above and below them in order that they wouldn’t be able to it on the ground lest the Kohanim place them to sit on the ground, until they receive other blood on account that they are any and they might forget them and the blood will congeal and it won’t be appropriate for tossing/casting.
+
+Mishnah 6
+
+שחט ישראל – if he wanted hat the slaughtering would be fit by a foreigner (i.e., non-Kohen) for all of the sacrifices.
+וקבל הכהן – [The Kohen received] the blood in the vessel/censer – that when he receives it and onwards is the Mitzvah for the priesthood.
+נותנו לחברו – for they are standing like a line.
+וחברו לחברו – for it comes to teach us that (Proverbs 14:28): “A numerous people is the glory of the king.”
+ומקבל את המלא – from the hand of the one gives first and afterwards, he returns the empty one, but not the opposite – that he returns the empty one first, for when he extends this to him from his hand it is required to receive it for we cannot forgo the opportunity to observe the commandments.
+זריקה אחת – in the vessel/censer itself and not a gift with the finger, for you do not have a sacrifice that requires a finger other than the sin-offering itself, as it is written (Leviticus 4:30): “[The priest shall take] with his finger [some of its blood and put it on the horns of the altar of the burnt offering].”
+כנגד היסוד – in the directions of that are on the altar that the base is below them and he casts while he is upright of the altar and he falls to the base, and because the base does not surround the altar other than the northern side and the western side and he eats on the southern side one cubit and on the east side one cubit as it is explained in the Tractate Middot (Chapter 3, Mishnah 1), therefore it was necessary to say “toward the base.”
+
+Mishnah 7
+
+קראו את ההלל – each of the three groups.
+אם גמרו שנו – When they would begin to slaughter, they would begin to recite [Hallel] and if there many Passover sacrifices and the time of their slaughtering stretched out until they completed and still there were many to slaughter, they would return and recite [Hallel] a second time and if they read it twice and still had not completed the slaughtering of the Passover offerings of that group, they would go back and recite it a third time, and similarly for the second group and the third group.
+אע"פ שמעולם לא שלשו – for the Kohanim were many and zealous.
+לא הגיעו לאהבתי – even one time.
+
+Mishnah 8
+
+שהכהנים מדיחים את העזרה – because there was a great amount of blood , they would rinse it (i.e., the courtyard) on the Sabbath for the canal of water would go in the courtyard and when they would want to rinse it, they would stop up the hole where it (i.e., the water) comes out and the water stretches out over its banks and rinses the entire courtyard [for the courtyard was entirely a floor of alabaster], and afterwards they open the hole and the waters come out.
+מדם התערובות – that is lying on the floor. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 9
+
+אונקליות – nails whose heads were bent from above.
+ובעמודים – that were set up in the slaughter house, in the courtyard were small pillars that were called “stumped”/”dwarfed” (see Mishnah Tamid, Chapter 3, Mishnah 5).
+חלקים – their scales/skin was branched off/forked.
+שחל להיות בשבת – and they are not able to carry the poles.
+ידו על כתף חבירו – and they hang it on the membrum of his knees with his arm. But the Halakha is not according to Rabbi Eliezer, for it is permitted to carry the poles since there is no prohibition of acts as Sh’vut (forbidden by the Rabbis as out of harmony with the celebration of the day) in the Temple (see Pesahim 65a).
+
+Mishnah 10
+
+אימוריו – the fats that were offered on the altar.
+במגיס – a bowl; the Aramaic translation of his bowls is “his trays/his bowls.”
+ישבה לה בהר הבית – It is speaking about Shabbat when one cannot bring up their Passover offerings.
+בחיל – between the lattice-work (name of one of the approaches of the Temple fortification – see Mishnah Middot, Chapter 2, Mishnah 3) and the wall of the women’s court at the beginning of the ascent to the Temple.
+חשיכה יצאו וצלו את פסחיהן – for the roasting of the Passover offering does not override the [prohibitions of the] Sabbath.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+ואלו דברים בפסח דוחין את השבת – The Passover offering overrides the [prohibitions of the] Sabbath, as it states that its set time is Passover (Numbers 9:2): “Let the Israelite people offer the Passover sacrifice at its set time.” And it (i.e., the Torah) states “set time” with relation to the daily whole burnt-offering (Numbers 28:2): “Be punctilious in presenting to Me at stated times…”Just as “its set time” which is stated in regard to the whole daily burnt-offering overrides the [prohibitions of the] Sabbath, as it is stated (Numbers 28:15): “in addition to the regular burnt offering,” so also “its set time” that is stated in connection to the Passover offering overrides the [prohibitions of the] Sabbath.
+שחיטתו וזריקת דמו – it is impossible to perform them at night, as it is written (Leviticus 7:38): “when [during the day] He commanded that the Israelites present their offerings to the LORD…” during the day, and not during the nighttime.
+מחוי – wiping, like (Proverbs 30:20): “She eats, wipes her mouth.” Scraping its entrails overrides the Sabbath, so that it does not smell badly.
+צלייתו והדחת קרביו אין דוחין – for it is possible [to do these] after it becomes dark.
+הרכבתו – on his shoulder to bring it via the public domain to the Temple courtyard, and even though there is no prohibition other than Sh’vut/an occupation forbidden by the Rabbis on the Sabbath as being out of harmony with the celebration of the day for the living can carry itself, it does not override [the prohibitions of the Sabbath day] for he could have prepared it from yesterday, and similarly, his bringing it from outside the Sabbath limits, and the cutting of its (i.e., the sacrifice’s) warts of the Passover offering to remove its defects even though he has no prohibition other than Sh’vut, that he cuts it with his teeth or with his hand, they do not override the prohibitions of the Sabbath. And as it is taught in the Mishnah at the end of Tractate Eruvin (Chapter 10, Mishnah 13), “They cut off a wart in the Temple,” this is something dry, that one crushes that which is brittle but our Mishnah here is speaking of something moist (Pesahim 68b), and even though he severs it with his teeth or with his hand, or indirectly , and even as such, it is prohibited with a moist [wart], for he could have done It from yesterday.
+דוחין – for he (i.e., Rabbi Eliezer) holds that requirements for a religious act [to be performed on the Sabbath] override the observance of Shabbat (see Shabbat 19a).
+
+Mishnah 2
+
+שחיטה שהיא – [slaughter which is] forbidden with non-holy animals on the Sabbath because of the complete prohibition of work, even though they override the [prohibitions of the] Sabbath on Passover.
+אל שהם משום שבות לא ידחו – with astonishment!
+יום טוב יוכיח – that they permitted on it (i.e., Yom Tov) slaughtering and cooking which is one of the primary forms of work and are permitted to the commoner, but they prohibited on it to bring something from outside to the Sabbath limits and to eat it, since it was possible for him [to do so] from the day before, and even though the Sabbath limits are Rabbinic [in nature and origin].
+מה ראיה רשות למצוה – the eating of a commoner is optional, but for the needs of On High (i.e., God), it is a commandment, and if the Sages established the prohibition of their Sh’vut/an occupation forbidden as being out of harmony with the celebration of the day in an optional place, they can establish it even in the place of a commandment/Mitzvah. And Rabbi Yehoshua holds that every joy of the Yom Tov/Festial is a commandment, but nevertheless, it does override Sh’vut.
+הזאה תוכיח שהיא מצוה – with someone who is defiled through contact with the dead that his seventh days occurs on the Sabbath on the Eve of Passover, for if he would not sprinkle, he could not offer his Passover sacrifice, and nevertheless, it does not override [the prohibitions of Shabbat] for Rabbi Akiva has established/holds it does not override [the prohibitions of Shabbat]. For the sprinkling [of the blood] is Sh’vut/an occupation forbidden as begin out of harmony with the celebration of the day, for it appears as something that a man does repair.
+ועליה אני דן – and also on the sprinkling [of the blood] I dispute and say that it should override [the prohibitions of the Sabbath] and is not indispensable from the Passover sacrifice, from an inference from the weaker to the stronger/Kal VaHomer on its own.
+א"ל ר' עקיבא או חלוף – or I will reverse the law, for it is obvious to him that sprinkling [of the blood[ is indispensable and we derive it by use of a Kal VaHomer/an inference from the weaker to the stronger from it to the slaughtering [which is indispensable].
+במועדו – “Let the Israelite people offer the Passover sacrifice at its set time” (Numbers 9:2).
+הבא לי מועד לאלו – that they should have a fixed time, just as they fixed for slaughtering, therefore, since they did not fix a time for them and it is able to be done from the day before, it does not override [the prohibitions of Shabbat]; but the sprinkling [of the blood] is not from the essence of the Passover sacrifice and the words, “at its set time” are not written concerning it. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 3
+
+אימתי מביאים עמו חגיגה – with the Passover offering on the fourteenth of Nisan.
+בשמן שהוא בא בחול ובטהרה – for even though that the Passover offering overrides the [prohibitions of the] Sabbath and impurity, the [free-will] Festival offering does not override the [prohibitions of the] Sabbath.
+ובמועט – if the Passover offering was too small for the feeding of the members of the group, and they consume the Festival offering first in order that the Passover offering would be the completion of their satisfaction.
+במרובה – that the group was small and the Passover offering was enough for them alone.
+ובטומאה – that most of the community is ritually impure.
+אין מביאין עמו חגיגה – as the Festive offering of the fourteenth is option and not obligatory.
+
+Mishnah 4
+
+מן הבקר – which is not the case on Passover that it doesn’t come neither from the cattle and not from the female [sheep].
+
+Mishnah 5
+
+הפסח ששחטו שלא לשמו – on the fourteenth of Nisan that fell on Shabbat and thinking that just as it is permissible for the sake of those who eat it, similarly it is permissible for the sake of those who may not eat it.
+חייב חטאת – for he violated the Sabbath inadvertently.
+אם אינן ראויין – for the Passover offering, such a calf or a ram that is two years old or a female, he is obligated upon it a sin-offering if escaped his memory that it was Shabbat, or that we was permitted to slaughter other sacrifices for the purpose of the Passover offering on Shabbat, for he is not erring in the mater of a commandment, for everyone knows that that it is not fit for Passover.
+ואם ראויין הן – such as a lamb for a peace offering that was slaughtered for the purpose of the Passover offering, and because he was hasty and busily engaged to slaughter his Passover offering, he erred in this matter and did not remember that it been sanctified for another offering.
+ר"א מחייב חטאת – even though he erred in the matter of a commandment.
+ור'י פוטר – for he holds that he erred in the matter of a commandment and performed a commandment on this account, he is exempt from the liability of a sin-offering connected with it , for he did the Mitzvah by offering a sacrifice, and all the offerings that were made not for the sake of that offering are valid, and even if they are slaughtered for the purpose of the Passover offering, Rabbi Yehuda declares them fit in the chapter “The daily whole-burnt offering that was slaughtered” (Mishnah Pesahim, Chapter 5, Mishnah 4).
+מה אם פסח – that one is permitted to slaughter it (i.e., the Passover sacrifice) on Shabbat for its own sake, if he changed its sake, you have admitted, at least, that you are liable for a sin-offering as is taught above.
+ששינהו לדבר האסור – for he slaughtered it for the sake of other sacrifices that are prohibited to slaughter them for on Shabbat.
+ששינהו לדבר המותר – that he slaughtered it for the purpose of something that is permitted to slaughter it on Shabbat.
+אימורי צבור – the parts of those sacrifices offered on the altar in public on the Sabbath such as the daily whole-offerings and the additional/Musaf offerings will prove that they are permitted to slaughter them for their own sake. And he who slaughters other sacrifices for the sake of their specific purpose on the Sabbath is liable.
+שיש להן קצבה – that he doesn’t see others engaged in its slaughtering, and since the daily whole offering was slaughtered, he knows that he does not have to slaughter another. Therefore, he does not err but rather makes an inadvertent mistake, for he didn’t have err in this matter.
+תאמר בפסח שאין לו קצבה – for everyone needs this, and behold, he sees many others engaged in this and he is anxious to engage in the Mitzvah/commandment. For even if he had already slaughtered the Passover sacrifice and found this offering standing in the Temple courtyard, and he thought that it was the Passover offering and slaughtered it in the name of someone, he is in error about a matter of a Mitzvah.
+רבי מאיר אומר – He who slaughters on Shabbat other animal offerings (i.e., especially Festival offerings) all the days of the year for name of the sacrifices offered on the altar for the community, he is exempt. But the Halakha is according to Rabbi Yehoshua and the Halakha is not according to Rabbi Meir.
+
+Mishnah 6
+
+לאוכליו ושלא לאוכליו פטור וכו' – for this is a fit Passover offering as we said in the chapter “The whole burnt-offering that was slaughtered” (Chapter 5, Mishnah 3 of Tractate Pesahim), for a person who slaughters for the invalid and the valid is not invalid.
+שחטו ונמצא בעל מום חייב – for it is an inadvertent error, and he was not forced into it, for he could have [checked/examined it].
+שמשכו בעלים את דים – [the owners withdrew their hands from it] before the slaughtering and registered on another
+or that they died or that they were defiled, for now, they were not given Shabbat to override [the prohibitions] 
+to make them exempt for he was compelled, for he had not known that this was the situation and was not able to check/examine this.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+כיצד צולין. שפוד של רומן – but not other woods that release water, for it must be (Exodus 12:9): “[Do not eat any of it raw,] or cooked in any way with water, [but roasted – head, legs and entrails -over the fire],” but pomegranate does not release water. But, not with a metal spit (Pesahim 74a), as earlier, when part of it warmed, all of it is warm and it is roasted from the heat of the spit, and the All-Merciful stated (Exodus 12:9), “roasted...over the fire,” and not roasted with something else.
+כמין בשול הוא זה – when they cook the large intestines in it, like it is within the pot.
+תולין חוצה לו – they insert the spit above from the mouth of the lamb . And the Halakha is according to Rabbi Akiva.
+
+Mishnah 2
+
+אמר רבי צדוק וכו' – Our Mishnah is deficient and should be read as follows: If the grille is perforated, it is fit. And Rabbi Tzadok said, etc. And the Halakha is according to Rabbi Tzadok.
+נגע הפסח בחרסו של תנור יקלף – [he should peel off] from the Passover [sacrifice] at the place where it touches the oven, for it roasted there from the heat of the earthenware of the oven and it is not roasted by fire [as required by Biblical law -see Exodus 12:9].
+נטף מרוטבו על החרס וחזר אליו – that the fat that had been warmed by the earthenware went back and was absorbed by the Passover [offering].
+יטול את מקומו – and peeling is insufficient other than by taking the like the thickness of a finger’s worth. For the fat was absorbed in it a great deal and that fat is roasted from the earthenware.
+נטף מרוטבו על הסולת – and the flour is heated (Pesahim 76a) which roasts the gravy on account of the flour, and that gravy that is within the flour is forbidden to eat since it was roasted on account of something else. Therefore, he takes a handful from its place and burns that handful like other impure Holy Things.
+
+Mishnah 3
+
+סכו בשמן תרומה – since it is permitted to based the Passover [offering] with fruit juice.
+אם חי ידיחנו – that it did not absorb.
+ואם צלי הוא – it requires peeling because it absorbed.
+שאין פודין – sell
+מעשר שני בירושלים – and even to eat it in ritual purity, as it is written (Deuteronomy 14:25): “You may convert them into money. Wrap up the money and take it with you to the place [that the LORD your God has chosen].”
+
+Mishnah 4
+
+חמשה דברים – there is no community sacrifice that is eaten other than these, and the community sacrifice overrides the impurity, as we derive from the Passover [sacrifice] as it is written regarding it (Numbers 9:2): “[Let the Israelite people offer the Passover sacrifice] at its set time,” and overrides the defilement when most of the community are impure, for such we say (Numbers 9:10): “When any of you or of your posterity who are defiled….” The individual is postponed, but the community is not postponed. And regarding community sacrifices, it is written (Numbers 29:29): “All these shall you offer [to the LORD] at the stated times,” so just as it is stated with regard to Passover, “at its set time,” and our Mishnah teaches us that even though they are offered [in a state of] impurity, to fulfill the community’s religious obligation, they are not eaten in impurity. And that we are taught five things and are not taught community sacrifices, etc., their number excludes the Festival offerings of the Festivals that are compared to the individual sacrifice because they come at the gathering of the assembly of members for the festivals and do not override the impurity in the same manner that they do not override the Sabbath.
+זבחי שלמי צבור – the lambs of Atzeret/Shavuot, for there are no other peace-offerings for the community.
+ושעירי ראשי חדשים – and it did not teach the goats of the festival, for since we have learned that the community peace-offering sacrifices are kinds of life and they are not eaten in impurity and the same law applies for all the rest of the kinds of life, and the Mishnah did not need to teach the goats of the New Moons except for the fact that it is not written regarding them, “its set time”/”Moed” and you might think that they do not override the defilement for all the community sacrifices are derived from “Moed”/set time/Festive season, as it is written regarding all of them (Numbers 29:29): “All these shall you offer [to the LORD] at the stated times.”
+שלא בא מתחלתו אלא לאכילה – for when the essential commandment of the Passover [sacrifice] was commanded, it was ordained for eating, as it is written (Exodus 12:4): “…according to what each household will eat,” and when the All-Merciful permitted to include that defilement from a person is postponed, but a community is not postponed, with the knowledge that eating is permitted.
+
+Mishnah 5
+
+נטמא בשר וחלב קיים אינו זורק את הדם – for the essence of the Passover [sacrifice] is that it comes for the eating of human beings.
+ובמקודשים אינו כן – for even if the meat had become impure, the fat is clean and one tosses the blood.
+
+Mishnah 6
+
+נטמא הקהל – through defilement with the dead, for the Passover [sacrifice] is not postponed because of the defilement other than from defilement with the dead (Zevahim 22b).
+יעשו בטומאה – and even impure individuals for [the Passover (Sacrifice)] of pure individuals which itself is offered in impurity comes because of the Kohanim, for the community sacrifice that comes in defilement is not divided/interrupted, for after a sacrifice of the majority comes in impurity, even the individuals do them in impurity.
+
+Mishnah 7
+
+ואח"כ נודע שהוא טמא – The Passover [offering] or the blood [became defiled].
+הציץ – effects pardon and he is exempt from the Second Passover.
+נטמא – its owner the defilement of the body with the dead.
+אין הציץ מרצה – and he is obligated for the Second Passover, for at the time of the sprinkling [of the blood] it is not someone making the Passover [offering] for the All-Merciful has postponed it..
+הנזיר – as it is written (Numbers 6:7): “If a person dies [suddenly] near him, [defiling his sacred hair]…,”(Numbers 6:12): “the previous period shall be void, [since his consecrated hair was defiled],” for if he had been defiled by [contact with] the dead before the bringing of his sacrifices, it makes void the days of a Nazirite’s vow which have been observed.
+הציץ מרצה על טומאת הדם – and his shaving is valid and he is permitted to drink wine and to become defiled to dead people.
+ואין הציץ מרצה על טומאת הגוף – any defilement by the dead that a person did not know of prior to this is called טומאת התהום /a grave in the depth (i.e., covered up uncleanness discovered).
+
+
+הציץ מרצה – It is a usage dating from Moses as delivered at Sinai (i.e., a traditional interpretation of a written law) that the grave in the depth that was permitted to them, since he did not recognize a person with this defilement ever, and if it this defilement became known to him after he had offered his Passover [sacrifice], he doesn’t need to do the Second Passover. And similarly, a Nazirite to whom it became known about a grave in the depth (i.e., covered up uncleanness discovered), after he brought his sacrifices, he does not need to bring a sacrifice of defilement, for they did not mention the grave in the depth other than with defilement from [contact with] the dead alone.
+
+Mishnah 8
+
+לפני הבירה – The entirety of the Temple is called בירה/the chosen, Divine residence. So that they would be careful that they are not in contact with defilement.
+מעצי המערכה – so that they do not embarrass whomever who lacks wood.
+מיעוטו – and similarly, portions of the sacrifices left over beyond the legal time and bound to be burned of the pure Passover [offering].
+הציקנין – (Pesahim 82a) – the miserly. Narrow-minded/selfish, burn that lesser part that had been defiled and the remnant portions of the sacrifices left over beyond the legal time and bound to be burned from a pure Passover [sacrifice], in front of the chosen, Divine residence.
+
+Mishnah 9
+
+הפסח שיצא – outside of the walls [of Jerusalem].
+ישרף מיד – [it should be burned immediately] on the fourteenth [of Nisan] and he does not have to delay until the morning of the fifteenth in order that it is appearance is allowed to spoil (i.e., wait until the flesh looks disfigured by beginning decay), that is, that it should come to be portions of the sacrifices left over beyond the legal time and bound to be burned. But however, on the Holiday/Yom Tov, he is not able to burn it as we don’t burn Holy Things on Yom Tov.
+נטמאו בעלים או שמתו – there is no invalidation of his body other than on account of something else.
+תעובר צורתו – He should wait until it comes to be portions left over beyond the legal time, and afterwards he should burn it.
+אף זה ישרף מיד – Rabbi Yohanan ben Beroka does not disagree with the First Tanna/teacher [of the Mishnah] other than when the owners became defiled or they had died prior to the tossing of the blood, and it is not considered meat to be eaten and it is for him like an invalidation of his body. But the Halakha is not according to Rabbi Yohanan ben Beroka.
+
+Mishnah 10
+
+העצמות – for he is not able to break them because the break of the bone is prohibited, and there remains among them the brain/marrow which requires burning.
+והגידין – which are forbidden to be eaten and one is not liable for them from the Torah, such as the case of the fat of the sciatic nerve which is permissible, but holy Jews practiced regarding them with a prohibition. Alternatively, the outer sinew which is closest to the skin which is prohibited, and we are not liable concerning it, but from the Torah, it is a remnant left over beyond the legal time, and it is impossible to eat it for the Rabbis prohibited it.
+והנותר – the meat of the Passover [offering] that they had been careless about while eating it and it became a remnant left over beyond the legal time.
+ששה עשר – which is the Intermediate Days of the Festival. Even though it had become defiled in the morning of the first [day], it is not permitted to burn it on the Holy Day, for the burning of Holy Things is a positive commandment, and the Holy Day is a positive commandment and a negative commandment, and a positive commandment does not override a negative commandment and a positive commandment.
+
+Mishnah 11
+
+כל הנאכל בשור הגדול – that already had become distasteful, all in the future will get harder.
+יאכל בגדי הרך – appropriate for eating on Passover all eight days. But what is not eaten with a large ox, is not registered upon it during Passover, even though that it is soft now, since it will get hard over the course of time.
+וראשי כנפים וסחוסים – This is how it should be read: And that which is eaten of the big ox – the ends of the shoulder blades, the gristles, which we call טנרוס /TANROS in the foreign language that are at the head of the shoulder blade and the rest of the gristles such as the ear-lobe and the gristles of the breast and the small ribs at the end of the spine, since the big ox which is eaten by boiling, they eat the soft lamb roasted.
+אבל המותיר בטהור וכו' – as it is written (Exodus 12:10): “You may not leave any of it over until morning; if any of it is left until morning, you shall burn it.” The Biblical verses comes to give a positive commandment after a negative commandment, to say that if you transgressed the negative commandment, fulfill the positive command and you won’t be flogged. Alternatively, since it is a negative commandment which has no action with it, and any negative commandment that doesn’t have an action associated with it, one is not flogged for it.
+והשובר בטמא וכו' – as it is written (Exodus 12:46): “nor shall you break a bone of it,” a kosher/fit individual is warned on the breaking of a bone, but he is not warned on the breaking of a bone of something invalid.
+
+Mishnah 12
+
+אבר – from the Passover [sacrifice].
+שיצא מקצתו – outside of the wall [of Jerusalem], and one must cut that which goes out, as it is written (Exodus 22:30): “[You shall be holy people to Me:] you must not eat flesh torn by beasts in the field;…” and we expound upon this that all meat that went out in the field, that is to say, that it went out side of its wall, such as the Holy of Holies that went outside of the courtyard of the Temple and lesser Holy things that went outside of Jerusalem. That meat which went out was torn and you shall not eat it.
+חותך – the meat that goes out around until one reaches the bone.
+וקולף – [peel] the meat that did not go outside until it reaches the joint where two bones are attached together, and he consumes the meat that he peeled since it had not gone out [from Jerusalem], and he cuts the joint and casts all the bone part of which that went outside [Jerusalem].
+ובמקודשים – in the rest of Holy Things other than the Passover [sacrifice]. 
+קוצץ בקופיץ – that part of the limb that went outside. But on Passover, he is not able to do so because he is warned against breaking a bone.
+מן האגף ולפים כלפנים – the door-stop is called every place of the closing/locking of the doors, which scrapes and strikes against there when we close it, which is [from the inner border of the thickness of the opening until the place of the knocking, from the door-stop and inside, which is] actually inside the city.
+כלפנים – and we ate there the lesser holy things.
+מן האגף ולחוץ – that is, from the place of the knocking and outward is considered as like ther outside.
+החלונות – that are in the wall of Jerusalem, its thickness at the head of the wall on its roof, is considered like inside.
+
+Mishnah 13
+
+שתי חבורות שהיו אוכלות – one Passover [offering].
+אלו הופכים פניהם הילך ואלו הופכים פניהם הילך – and even if they appear as two groups eating one Passover [sacrifice], we don’t care, for the All-Merciful said (Exodus 12:7): “of the houses in which they are to eat it,” which implies two people eating one Passover [sacrifice] in two houses, as it is written: "יאכלו" /”they are to eat it” [two] "אתו"/”it” - one Passover [sacrifice] in two [houses]. And both groups turn their faces like they are in two homes. (see Talmud Pesahim 86a)
+והמיחם – that warms up the warm foods that they pour in it wine, it is permissible to place it in the middle in order that it be pleasing for both groups to pour to here and to there, and even though that it separates between the groups, we don’t care.
+וכשהשמש – [the waiter] who serves both group, stands from one group – one when he began to eat the Passover [sacrifice] with it (i.e., the group) and pours for the other group.
+קופץ את פיו – he closes and muzzles his mouth and turns his face to the side of his group, that they should not suspect him that he is eating with the other group, for one person cannot eat with two groups, as we have said.
+והכלה – who is embarrassed, is permitted to turn her face to the other side and to eat, as the Passover [offering] is eaten in two groups.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+האשה תאכל משל בעלה – all the time that she did not explain that her mind/intentions are with her father, for generally her intention is to be counted with her husband.
+רגל הראשון – that was after her marriage, for it is the manner of married women to go to the house of their fathers.
+תאכל במקום שהיא רוצה – and such is the case where she is not pursued until now to go regularly to the house of her father. Therefore, it is doubtful to us which is preferable to her.
+אפטרופין – an orphan that had two guardians/administrators and he assigned this one for his Passover offering and that one for his Passover offering.
+לא יאכל משל שניהם – neither from the Passover offering of this one, nor from the Passover offering of that one. For who gave permission to divide the one to be appointed with this one and he has no remedy other that if the both of them wanted to be appointed with the one.
+לא יאכל משל רבו – but he eats from his own [only] and since it is the law that they force the master and he writes a bill of manumission for him, even though he has is not yet freed, he is like a free person. Therefore, he eats of his own.
+
+Mishnah 2
+
+שחט גדי יאכל – his master [should eat] from him [the kid] and even though all of the other Passover offerings are regular, the frequent is nullified since he didn’t express to him that he relied on it.
+יאכל מן הראשון – and the second one should be burned. And in the Gemara (Pesahim 88b) maintains that this is specifically with a king and a queen; there are those who say that it is because of the peace of the kingdom, and there are those who say that because they rely on their servants and they are not exacting about their [Passover] meal, whether with kids or lambs. Therefore, he should eat from the first, since there is no intimation that you care for a thing to be exactly as you want it, for with the first, they have fulfilled their religious obligations. But the people of the world that are particular, he should not either from the first nor the second, for we hold that they are not registered with two Passover offerings as one, to eat from whichever of them that he wants, for there is no retrospective designation. For when he wanted to eat from this one, perhaps at the time of slaughtering, mind was not upon it.
+שכח מה שאמר – that he expressed to him a kid or a lamb.
+וטלה שלי – In the Gemara (Pesahim 88b) maintains it such as the case where the servant when to the shepherd where his master is accustomed and who wants his remedy (i.e., that things go right for the master), and he (i.e., the shepherd) said to him: “If it is a kid,” your master would tell you that the kid is his and that the lam is your on the condition that your master will not have possession of it,” and in such a manner, the servant acquires itr, for it had not been like this, what the servant acquired, the master acquired and it would be that both of them belong to the master.
+ופטורים מלעשות פסח שני – and even though both of them go out to the place of burning and are not eaten because their registration was not known. However, the slaughtering and sprinkling [of the blood] are valid, one for this one and one for the other one, for before Heaven it is revealed.
+
+Mishnah 3
+
+על מי שיעלה ראשון לירושלים – He said it in order to make them zealous, that each one would be conscientious to be the first [in Jerusalem]. But however, all of his sons would be registered for the Passover [offering], but the one that would go up to Jerusalem would take possession first and all of his brothers would take possession after him on his behalf.
+עד שיזרוק הדם – he can take possession, even after the slaughtering until the blood is tossed. But Rabbi Shimon admits that they are not registered other than until it is slaughtered. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 4
+
+הממנה אחרים על חלקו – one from the members of the group that registered others in his share, without the knowledge of the group.
+ראשין בני חבורה לומר לו – “take what is yours, and go out and eat, you and your friends, for the members of the group are appeased/reconciled to have all these opinions in their group. And this Tanna has a Passover offering that is eaten by two groups (see Mishnah Pesahim, Chapter 7, Mishnah 13)
+
+Mishnah 5
+
+זב שראה שתי ראיות – for he is defiled for a seven day period, and does not require a sacrifice.
+שוחטין עליו – even though the sun had not set and he who immersed at the time of the slaughter [of the Passover offering],is worthy to eat it in the evening, and especially someone who was impure who came in contact with the dead whose seventh day occurs on the fourteenth [of Nisan] is postponed until the Second Passover (14 Iyyar), even though it is proper to eat it at night, as it is written (Numbers 9:6): “But there were some men who were unclean by reason of a corpse and could not offer the Passover sacrifice on that day.” On that day they were not able but in the evening they were able to eat the Passover offering, but they are postponed until the Second Passover. But other defilements, if they are worthy to eat at night, we slaughter for him and even though sunset had not come.
+ראה שלש – he was not worthy to eat until he brought atonement.
+שוחטין עליו – if his eighth day fell on the Eve of Passover, even if he did not bring his atonement. But he gave his sacrifices to the Jewish court.
+שומרת יום כנגד יום – Whomever sees [blood] within the eleven days between one menstruation and the [next] menstruation , that is required to court the day afterwards, we slaughter for her on the day of her counting. But since she counted part of the day, she is permitted to immerse [in the ritual bath]. And even though she is lacking sunset [which had not yet arrived], we slaughter [the Passover offering] on her behalf.
+והזבה – who saw [flux] on three consecutive days within the eleven [days between menstruation cycles], must count seven clean [days] and bring a sacrifice, we slaughter [a Passover offering] on her behalf on the eighth [day].
+
+Mishnah 6
+
+האונן – all the time that the dead is not buried he is called an Onen (during the period between death of one’s loved one and burial), and after he is buried, all the day of the death he is called an Onen. And the night afterwards he is an Onen from the Rabbis. But they did not let their words stand in place of extirpation concerning the Passover offering. Therefore, we slaughter for him for in evening it is fitting.
+והמפקח בגל – that fell on a a person and it is unknown if they would find him alive or dead, we slaughter [the Passover offering] for him as he is presumed to be ritually pure until he knows that he has become defiled.
+שוחטין עליהם – in the group of others.
+שמא יביאוהו לידי פסול – lest he become defiled as an Onen for his dead in the midst of his being busily engaged, and opening up a heap of debris, lest we find him dead, and it is found that he formed a tent (i.e., spread himself) on the defilement [of the corpse]. And the imprisoned, lest he not leave, and we are speaking of someone imprisoned in a jail of idolaters. For even though that they promised him lest they not free him, as their mouths spoke falsehoods, but if he was imprisoned by an Israelite, such as case where they force him to divorce an invalid woman, or to pay money, we slaughter for them [a Passover offering] , even by themselves, if they promised to set them free, for the Remnant of Israel does not speak falsehoods. And if the prison was in the midst of Jerusalem, even in the hands of idolaters, we slaughter [a Passover offering] for them by themselves, for it is possible that they are entering for Passover to the prison and eating it there. But for a sick person and an elder, we don’t slaughter [the Passover offering] for them by themselves, lest the illness become heavy upon them and they are not able to eat even an olive’s bulk.
+לפיכך – since at the time of the slaughtering they were appropriate and the blood is tossed upon them if a defilement befell them, like that which we said that they are exempt from performing the Second Passover.
+חוץ מן המפקח הגל – and it is found that he died underneath it one needs to do the Second Passover , for he was ritually impure from the beginning prior to the slaughtering it formed a tent on the defilement from the time that he began to open up the heap of debris, and if the heap was round it certainly formed a tent upon him from the beginning, but if the heap was long, perhaps at the time of the slaughter [of the Passover offering], it had not formed a tent on the defilement, and he is exempt from making the Second Passover.
+
+Mishnah 7
+
+אין שוחטין את הפסח ביחיד – as it is written (Deuteronomy 16:5): “You are not permitted to slaughter the Passover sacrifice [in any of the settlements that the LORD your God is giving you],” that is to say, for an individual.
+אפילו חבורה של מאה – Rabbi Yosi said it, that is to say, the matter does not depend other than on eating. An individual and he is able to eat an olive’s bulk, we slaughter for him; one hundred people and none of them can eat an olive’s bulk, we don’t slaughter for them, and the Halakha is according to Rabbi Yosi.
+אין עושין חבורת נשים ועבדים – to slaughter the Passover offering. Women and slaves are in one group because it offers an occasion to sin, but minors and slaves are not in one group, because of the licentiousness of pederasty. But women and slaves, each one alone, they make a group.
+
+Mishnah 8
+
+אונן טובל ואוכל פסחו לערב – since there is no status of a mourner between death and burial from the Torah other than during the daytime, as it states (Leviticus 10:19): “Had I eaten sin offering today,[would the LORD have approved?]” The daytime is prohibited; the nighttime is permitted. And he requires immersion [in a ritual bath, since he is forbidden until now with Holy Things, the Rabbis had to acquire immersion. But, the Onen/mourner between death and burial does not eat the rest of Holy Things in the evening. But mourning between death and burial is forbidden at night according to the Rabbis, but regarding the Passover sacrifice, they did not let their words stand in the place of extirpation. But the eating of other Holy Things is a mere positive commandment (Exodus 29:33): “These things shall be eaten only by those for whom expiation was made with them [when they were ordained and consecrated; they may not be eaten by a layman, for they are holy].
+השומע על מתו – the day of the report/news [of the death] is the mourner between death and burial according to the Rabbis. And similarly, he who gathered for himself the bones of his father and/or his mother, we say in [Tractate] Moed Katan, that he mourns over them all that day, and in the evening, he does not mourn over them.
+טובל ואוכל בקדשים לערב – for even the day itself is from the Rabbis.
+כפורש מן הקבר – and he needs sprinkling on the third and seventh day, and the Schools of Shammai and Hillel did not disagree other than regarding an uncircumcised heathen who circumcised on the fourteenth [of Nisan], as the School of Hillel holds that there is a decree lest he becomes defiled in the next year and would say that last year, I did not purify from my ritual impurity until the day of the Eve of Passover when I immersed and ate. Now also, I will immerse and eat [the Passover sacrifice], but he didn’t know that last year, he was a heathen and was not susceptible to ritual impurity; now he is an Israelite and susceptible to impurity. But the School of Shammai holds that we do not make this decree. But an uncircumcised Israelite , such as one whose both died on account of circumcision, everyone holds that he immerses and eats his Passover offering in the evening, and we don’t make the decree concerning an uncircumcised Israelite on account of an uncircumcised heathen.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+מי שהיה טמא. שאלו פטורין מן הכרת – the ritually impure or someone who was on a far-off journey, Scripture had exempted from making the First Passover [offering], and the principle of extirpation is concerning the first Passover. Therefore, if they didn’t make the Second Passover [offering], they are exempt from extirpation.
+ואלו חייבין בהכרת – One who inadvertently errs and doesn’t make [the Passover offering] or had been prevented by an unavoidable accident from making [the offering], they were obligated in the First Passover [offering] but that inadvertent error and the accident prevents them [from doing so], but if they willfully did not offer the Second Passover offering, they are liable to extirpation, as it is written (Numbers 9:13): “But if a man who is clean and not on a journey refrains from offering the Passover sacrifice, that person shall be cut off from his kin, [for he did not present the LORD’s offering at its set time; that man shall bear his guilt],” which implies that for all the rest of the inadvertent errs and unavoidable accidents that occurred with the First [Passover offering] except for becoming defiled and being on a far-off journey are liable for extirpation if they did not make the Second Passover [offering].
+
+Mishnah 2
+
+מן המודעית – the name of a place a distance of fifteen miles from Jerusalem, which is the measure of a walk of an average person during the days of Nisan and Tishrei when the days and nights are equal [in length] from sunrise until twilight, which the hour of the offering of the [Passover] Sacrifice.
+חוץ לאסקופת העזרה – even if he was close to Jerusalem and got sick and was delayed and did not arrive to the lintel of the courtyard until the end of the hour of the offering of the [Passover] sacrifice, is judged with the law of “on a far-off journey, for he was from inside from Mudait. And the Halakha is according to Rabbi Akiva.
+לפיכך נקוד על ה' – [of the word] "רחוקה"/”far-off”. I heard to explain that he was distant five cubits from the lintel of the courtyard, for even if he had not been distance other than only five cubits at the end of the hour [of the offering] of the [Passover] sacrifice, he is judged with the law of “on a far-off journey.”
+
+Mishnah 3
+
+והשני חמץ ומצה עמו בבית – As it is written (Numbers 9:12): “…They shall offer it in strict accord with the law of the Passover sacrifice.” It implies that the commandments on his body, such as “roasted” and that “they shall eat it with unleavened bread and bitter herbs” (verse 11), we perform them in strict accord with the law of the Passover [sacrifice], but commandments that are upon his body from another place such as getting rid of leaven and that the Passover [sacrifice] should not be slaughtered with leaven, we do not do this in strict accord with the law of the Passover [sacrifice].
+הראשון טעון הלל באכילתו וכו' – as it is written (Isaiah 30:29): “For you, there shall be singing as on a night when a festival is hallowed;…” The night which is sanctified for the holiday is the First Passover which requires [the recitation of] Hallel, and that which is not sanctified as a holiday does not require [the recitation of] Hallel.
+זה וזה טעונים הלל בעשייתן – for “night” was excluded from the word, “singing,” but “day” is not excluded.
+
+Mishnah 4
+
+לא יאכלו ממנו זבין – for concerning someone who is defiled by reason of a corpse, it is written (Numbers 9:10): "איש כי יהיה טמא לנפש" /”you...who are defiled by a corpse,” and we interpret from it – that an individual (if unclean on Passover) is suspended (i.e., postpones the celebration) until the Second Passover, but not the community (see Talmud Pesahim 66b) (but concerning a woman suffering from gonorrhea, even the community postpones)
+ואם אכלו פטורים מכרת – for a person who eats holy things while his body is impure, as it is written (Leviticus 7:19): “Only he who is clean may eat such flesh.” And near it (verse 20): “But a person who, in a state of uncleanness, eats flesh from the LORD’s sacrifices of well-being, that person shall be cut off from his kin,” meat that is eaten by those who are pure; those who are unclean are liable because of their uncleanness, and is not eaten by the clean, such as the Passover sacrifice that comes with uncleanness, the impure are liable for it because of their uncleanness.
+אף על ביאת מקדש – it exempts the men and women afflicted with gonorrhea if they entered in the Temple pure, and the Passover offering is suspended/postponed, because of the uncleanness, as it is written (Numbers 5:2): “[Instruct the Israelites] to remove from camp anyone with an eruption or a discharge and anyone defiled by a corpse.” At the time that those who are defiled by a corpse are sent out, those suffering with gonorrhea and lepers are sent out; if those who are defiled by a corpse are not sent out, those suffering with gonorrhea and lepers are not sent out. And the first Tanna does not explain the verse in this manner, since all of them need their portions from their gifts. And the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 5
+
+לילה אחד. ופסח דורות נוהג כל שבעה – Our Mishnah is deficient and it should be read as follows: and it is eaten in haste in one night and its fermentation/leavening all day, but the Passover for all generations its fermentation/leavening is for all seven days, for in the Passover of Egypt, it is written (Leviticus 13:3-4): “No leavened bread shall be eaten. You go free on this day [in the month of Abib],” we call it that he should not eat leavened products only on the day when you leave Egypt.
+
+Mishnah 6
+
+שמעתי – from my teachers.
+שתמורת הפסח, קריבה – peace-offerings after the Passover [offering].
+ותמורת הפסח אינה קריבה – and there is a substitute [for an animal set aside] for the Passover which is not offered, that itself is a peace-offering, but it should pasture until a blemish falls upon it and it is sold and he purchases peace offerings with the money received for it, for the left-overs from the Passover sacrifice are sacrificed as peace-offerings.
+ואין לי לפרש – I have forgotten on which one I had heard and should be offered and which one shojld be up out to pasture until it becomes unfit for pasture.
+הפסח – that became lost and he set aside another in its place, and it is found that the First Passover offering comes before the slaughter of the second, that it stood before us at the time of the slaughter, for I have established it at the time of the slaughter for the sake of the Passover offering, and that which which was not offered was pushed away by his hands and it itself is not offered as a peace-offering.
+עד שיסתאב – that a defect will fall upon it and it will not be fit for a sacrifice.
+וכן תמורתו – if he substituted for it a non-sacred animal afterwards.
+לאחר הפסח – that is to say, if after the slaughter of the second is found, for they did not establish the time for slaughter in the name of the Passover offering, and was not pushed aside by hands, and he offered it himself up as a peace offering.
+וכן תמורתו – and the same law applies when Rabbi Yehoshua wants to teach about the Passover sacrifice itself, there is a Passover offering that is made and there is a Passover offering that is not made.
+
+Mishnah 7
+
+ויפלו דמיו לנדבה – we give those monies into a box that is the Temple and offer from them voluntary burnt-offerings.
+לא יביאנו בנו אחריו לשם בפסח – for it is a Passover sacrifice whose owners died and there isn’t here any appointment to office/ordinations.
+
+Mishnah 8
+
+הפסח שנתערב – three lambs, one of the Passover offering, one of a guilt-offering and one of a burnt offering, that were confused, all of them should be sent out to pasture until they suffer a blemish.
+ויביא בדמי היפה שבהן – a burnt offering since perhaps the burnt offering was the best [of them]. And with the money from the best of them is a guilt offering for perhaps the best [of them] was a guilt offering, and with the money of the best of them was a Passover offering, if the Passover offering was first, all of them are to be set out to pasture, but if after the Passover offering they were set out to practice, he should bring them (i.e., the replacement lambs) for peace offerings since it is possible that the best of them was the Passover offering. And that difference in cost that it is necessary to add on to the other two until they reach the price of the best, he loses from his own [funds]. And how does he do it? If the best of them (i.e., of the three) was worth a Sela, he brings three Sela from his home (i.e., his own pocket) and takes the one Sela and says: In every place where it is a burnt offering, it is redeemed with by this Sela, and he brings from it a burnt offering. And he takes the second Sela and says: Every place where it is a guilt offering, it is redeemed by this Sela, and he brings this guilt offering for it, and similarly for the peace offering.
+נתערב הפסח בכבורות – for the giving of them worth (i.e. for firstlings) and the worth of the Passover offering are similar.
+ר' שמעון אומר אם חבורת כהנים יאכלו – all of them at that evening, for the firstlings are fed to the Priests. And he should offer the Passover offering for the sake of the Passover in every place where he is, and the offering of the Firstlings, in every place where they are at, and even though they are lessened at the time of the consumption of the firstling, for the firstling is eaten for two days and one night and now, we don’t eat it other than until midnight like the time [for the eating] of the Passover offering, and it is found that they would bring holy things into a house of impurity; Rabbi Shimon holds that one can bring holy things to the house of impurity; but the Rabbis dispute this and say that they should all be sent out to pasture until they become unclean and he should bring the money from the cost of the best of them as we have mentioned concerning the Passover offering that was mixed with the animal offerings. And the Halakha is not according to Rabbi Shimon.
+
+Mishnah 9
+
+צא ובקש – that which was lost and slaughter it for us.
+אם שלו נשחט ראשון – since for they said to him: “slaughter for us,” upon his they are counted/registered and theirs should be burned, for it is a Passover offering without owners and everyone eats from his (i.e., the individual’s).
+ואם שלהן נשחט ראשון – he (i.e., the individual) eats from his own, for he was not counted/registered on theirs , and they eat from their own, for they retracted themselves from the lost [Passover] offering and they had withdrawn their hands from it.
+והן אינן אוכלין עמו – for perhaps theirs was slaughter first and they withdrew their hands from this one.
+ושלהן יצא לבית השריפה – for perhaps his was slaughter first and they were not counted/registered on the second [one].
+ופטורין מפסח שני – for whichever way you turn, they were counted with the first, and the eating [of it] is not indispensable.
+אמר להן – that individual who went to search out the lost [Passover sacrifice], if I was late, count me/register me with you and slaughter it on my behalf. And they did not say to him, slaughter it for us.
+הוא אוכל עמהן – and his [sacrifice] is burnt, since he was counted/registered with theirs, for he was withdrawn from the first and he retracted from his agency.
+ושלו יצא לבית השריפה – perhaps theirs was slaughtered first and he was withdrawn [from his own for they] were made agents [for him].
+ופטור מפסח שני – for whichever way you turn, he was counted with the first, and the eating [of it] is not indispensable.
+אמר להן – slaughter for me, if I was late.
+ואמרו לו – he requested that he should slaughter for us.
+יאכלו כולם מן הראשון – and he is their agent and they are his agents.
+ואם אין ידוע איזה ראשון שניהם ישרפו – and they are exempt from the Second Passover [offering].
+אינן חייבין באחריות זה לזה – they have claim on each other, and we should not worry which was first, but he eats from his own and they eat from their own.
+
+Mishnah 10
+
+אלו מושכין להם אחד – of the Passover offerings. And these seize for themselves one [of the offerings].
+אחד – [one person] from the members of this group comes near the members of the other group, and one [person] from that [group] comes near this [group].
+וכך הם אומרים – to that individual who comes near them.
+אם שלנו הוא – that Passover offering that we seized for us, we have ascertained well that it is ours. Withdraw your hand from yours and be counted with us on ours.
+אם שלך הוא פסח זה – behold for you are upon it and our hands have withdrawn from ours, and it will be for the people of the other group and we will be accounted on that one which is yours. It is found that if they switched, for the entire group has withdrawn from theirs and are counted on that one that he ascertained. And so the members of the second group say to the individual who comes near them, and by force, one of their [group] has to come near those and to be registered with them, and we don’t say that they should withdraw from their own in every place and those [should withdraw from theirs and they should retract and one group should be registered with one and the other on the other. Because we say in a Baraita in the Gemara (Pesahim 99a) that it is forbidden to have all the members of the group to withdraw their hands from the Passover offering and to leave it without owners, for perhaps they switched and want to withdraw from their Passover offering and be registered to the other, for when they said: behold our hands have withdrawn from ours, there remains a Passover offering without owners immediately, and this is prohibited. And now that one of this group comes near the other group, whichever way you turn that there isn’t here a Passover offering without owners, and if they verified for themselves well, behold, all the members of his group are upon it, except for the one who separated himself from them and withdrew his hand. And if they switched, one of them went with his Passover sacrifice, and when the remainder withdrew their hands from it, he remained upon it.
+וכן חמש חבורות של חמשה חמשה – [five] people, whose Passover offerings became confused, each and every group withdraws from one of the Passover offerings and five people that are in each and every group divide themselves [among the five] Passover offerings. But if they switched, there will not be here a Passover offering that lacks one of its original owners upon it.
+וכך הם אומרים – When they now became new groups, the four say to the one: If this Passover offering is yours, our hands of the four [groups] of us are removed from our Passover offerings in every place that they are and we are accounted with you. Ands similarly, the three say to the two, and similarly, the four to each one of the groups, and similarly for each and every group.
+
+Mishnah 11
+
+שנים שנתערבו פסחיהן – Reuven and Shimon whose Passover offerings became confused, Reuven draws to himself one and Shimon draws to himself another. Reuven goes and registered with him one from the marketplace and says, every place which has my Passover offering you are registered with it, and Reuven comes near the Passover offering that Shimon drew near to himself, and Shimon comes near the Passover offering that Reuven has drawn near to him. And so says Reuven to Yehuda who remains with the Passover offering that Shimon had drawn near him. If yours is this Passover offering, for Shimon had ascertained this well at first, my hands will withdraw from mine and I will be registered with you on this. And if mine is this Passover offering, that I did not intend at first to ascertain well and this is not the Passover offering that I was registered with Shimon, your hand is withdrawn from yours, and registered with me on this. And therefore, each group must register with him someone from the marketplace, for if they came to make a condition when they are individuals and to say, if this Passover offering is mine, and yours is yours, we have ascertained well, and if not, I withdraw my hand from mine and will be registered with yours. It is found that he withdraws from his and he leaves aside his Passover offering without owners, for another has not yet registered upon it. And that is not to say that he will register everyone on that of his friend prior to his withdrawing his hand from his own, for one cannot be registered upon two Passover offerings as one, and this is not his appointment.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+ערבי פסחים סמוך למנחה – before the afternoon [worship] a bit, like a half-an-hour, at the beginning of the tenth hour. For the daily offering/Tamid was made at nine and-one-half hours (i.e., if the sun rose at 6:00 am and set at 6:00 pm – this would be at 3:30 pm), and before the Minha/afternoon sacrifice a half hour would be at the beginning of the tenth hour [of the day] (i.e., 3:00 pm).
+לא יאכל אדם – in order that he would eat Matzah with an appetite because of the beautification/adorning of the Mitzvah/religious act. And bread, simply, he is not able to eat, for Hametz/leavened products are forbidden from the sixth hour and onward, but Matzah also [is forbidden] as we say in the Jerusalem Talmud that a person who eats Matzah on the eve of Passover is like who has engaged in sexual behavior with his betrothed in the house of his father-in-law , and [this prohibition] was not necessary, other than for other foods, so that he would not fill his stomach with them.
+עד שיסב – on a bed or at the table in the manner that free people [eat].
+ולא יפחתו לו – and those who distribute Tzedakah that supports the poor.
+מד' כוסות – corresponding to the four languages of redemption that is found in the Torah portion of Vaera (Exodus 6:6-7): “I will take you out,” “I will save you,” I will redeem you,” and “I will take you [to be My people]....
+ואפילו הוא מתפרנס מן התמחוי – that is the poorest of the poor as is taught in the Mishnah in the Tractate Peah (Chapter 8, Mishnah 7) - he who has food for two meals should not take from the soup-kitchen.
+
+Mishnah 2
+
+מברך על היום – At the beginning, the Sanctification of the Day and afterwards comes the wine, and since he Sanctified [the day] at its beginning [with the kindling of candles], so he should do before the blessing [on the wine].
+מברך על היין – first [on the wine], and the same law applies to making Kiddush on bread, for the wine or the bread engender the Sanctification of the Day, and if he has no wine or bread, he should not recite Kiddush.
+
+Mishnah 3
+
+הביאו לפניו – the vegetables so that a young child will recognize them and ask, for it is was not the manner to bring vegetables [to the table] before the meal.
+מטבל בחזרת – not specifically lettuce, for this first dipping is with other vegetables, other than if he lacked other vegetables, he would dip with lettuce in place of other vegetables. And the language of “dipping” means eating, and because all of their eating was done by dipping, which is called eating by dipping. However, this dipping was not with lettuce, as it is taught further on [in our Mishnah] that they would bring before him unleavened bread and lettuce and Haroset, it follows that they had not yet been brought.
+עד שמגיע לפרפר את הפת – to the eating of the unleavened bread. And this comes to inform us that no other eating interrupts between the eating of the vegetables and the eating of the unleavened bread. For before that he would arrive to that lettuce which was commanded, upon which he recites the blessing “on the eating of bitter herbs,” he eats unleavened bread first, as it is written (Numbers 9:11): “They [shall eat it] with unleavened bread and bitter herbs.” Matzot/unleavened bread first and afterwards bitter herbs/Maror.
+וחרוסת – which we make from figs, and nuts, peanuts and almonds and several kinds of fruits and we place in it apples and we clean them with a mortar and mix them in vinegar and put spices, reed stalks, cinnamon, like thin, long wicks, in memory of the straw (used by the Israelite slaves to build the treasure-cities for the Pharaoh) and it needs to be thick, in memory of the plaster.
+שאין חרוסת מצוה – but rather for medicinal purposes to nullify the burning of the lettuce which is bad and hard on the body like poison.
+ר"א ברבי צדוק אומר מצוה – in memory of the apple that women would give birth to their sons there (i.e., in Egypt) without pain, and in memory of the plaster.
+
+Mishnah 4
+
+וכאן הבן שואל – In all the books, it is not written, "וכאן"/”and here,” but rather [it is written], "וכן"/and similarly, like (Numbers 27:6): “The plea of Zelophehad’s daughters is just/"וכן בנות צלפחד דברות" , that is to say, and it is the law that when pouring the second cup [of wine] is when the child asks, “Why is [this night] different?”
+הלילה הזה כולו צלי – At the time when the Temple existed, the child would ask as such.
+מתחיל בגנות – at the outset our ancestors were idolaters and they were slaves.
+ומסיים בשבח – that God (literally, “the place”) brought us close to His service and redeemed our ancestors from Egypt.
+
+Mishnah 5
+
+כל שלא אמר ג' דברים אלו – that he did not explain the reasons of these three things.
+
+Mishnah 6
+
+וחותם בגאולה – that is to say, they conclude the Haggadah with the blessing of redemption. And the first Tanna/teacher [of the Mishnah] did not explain this matter how we make the blessing, but Rabbis Tarfon and Akiva came to explain the matter: Rabbi Tarfon states that we open with the words: “Praised are You….” But he does not conclude it with “Praised are You…,” a thing that we have regarding the blessing for fruits and the blessing of the commandments, which are one [blessing] of gratitude/thanksgiving. But according to Rabbi Akiva, we conclude this with “Praised are You…,” because we add in it words of acceptance and request, “so You should cause us to arrive, etc.” And the Halakha is according to Rabbi Akiva.
+
+Mishnah 7
+
+ברכת שיר – there are those who say, “The soul of all that lives [shall bless Your name]…” and there are those who say, “All Your works will praise You….” And it is has become the practice to recite both.
+בין שלישי לרביעי לא ישתה – so that he not become inebriated and further, he would be unable to complete the Hallel (i.e., Psalms 113-118).. And if one would say that he is already inebriated, for he drank to his desires during the course of the meal, wine that is partaken of during the meal does not make one drunk; wine after the meal makes one drunk.
+
+Mishnah 8
+
+מפטירין – I heard the language of (Psalms 22:8): “[All who see me mock me;] they curl their lips, [they shake their head],” that is to say, they open and say, and my teachers/Rabbis explained the language of taking leave from his friend, for when they leave from the meal, they should not conclude it with the Afikomen, “to take out from before you,” that is to say, remove your utensils from here and let us go and eat in another place, neither bread nor anything, and this was decreed lest one comes to eat the Passover sacrifice in two places, but it is permitted to eat other things in his first place, as long as he does not uproot himself from this group to eat them with another group. And there is in the Gemara (Pesahim 119b) one who explains that “After the Passover meal, we don’t conclude with the Afikoman,” to mean that we don’t take out types of sweet things, and after they have eaten the Passover sacrifice, they should not conclude the meal with the eating of sweet things and fruits that are regularly eaten as a desert, and even in their [own] place, so that they don’t lose the taste of the Passover [sacrifice] from their lips. And this is the most important thing. But just as we don’t conclude the meal after the Passover offering with an Afikoman, we don’t conclude after eating Matzah with an Afikoman, for they would need to eat an olive’s bulk of Matzah at the end at the time when there is no Passover sacrifice, and after that Matzah, we don’t conclude that meal with the eating of another thing.
+ישנו כולם לא יאכלו – if they began to eat their Passover sacrifice and all of them went to sleep, they should not return to eat, for it appears as if they are eating in two places, and after they have slept, they dismiss from their minds from eating more, and he considers it as eating in two places, and it is a mere stringency, but the same law applies concerning Matzah in our times.
+רבי יוסי אומר נתנמנמו יאכלו – it refers to the beginning where the first Tanna/teacher [of the Mishnah] said that if someone of them went to sleep, they should eat, and Rabbi Yosi comes to state that these words [refer to] if they dozed off but did not become sunk in sleep, but if some of them dozed off, those who dozed off should not eat when they awaken from their sleep. And the Halakha is according to Rabbi Yosi.
+
+Mishnah 9
+
+הפסח אחר חצות מטמא את הידים – for it is considered as Notar/portions of sacrifices left over beyond the legal time and bound to be burnt, from midnight onward, and the Rabbis decreed concerning “Notar” that it defiles the hands, as it is written concerning the Passover sacrifice (Exodus 12:8): “They shall eat the flesh that same night,” and it is written there (Exodus 12:12): “For that I night I will go through the land of Egypt…” Just as there, it is until midnight, so also here, until midnight.
+ברכת הפסח – “who has sanctified us with His commandments and commanded us to eat the Passover sacrifice.” The blessing of the [festival] sacrifice: “who has sanctified us with His commandments and commanded us to eat the [festival] sacrifice. And the sacrifice that is mentioned here is the Hagigah/the Festival offering of the fourteenth day [of Nisan]. And the Halakha is according to Rabbi Akiva.
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+Bartenura on Mishnah Pesachim
+ברטנורא על משנה פסחים
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Pesachim
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+
+Babylonian kutah - it's made from moldy bread and milk. They would dip foods into it.
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Chapter 6
+
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>The meat became impure but the forbidden fats remains [pure], one may not sprinkle [its] blood [on the alter]</b> since the reason for the coming of the paschal sacrifice is for eating.
+<b>And it is not like this with [other] offerings</b> that even if the meat becomes impure and the forbidden fats remain [pure], [its] blood is sprinkled.
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+
+
+Mishnah 12
+
+<b>A limb</b> from the Paschal sacrifice.
+<b>Part of [a limb] left</b> [the group's] boundaries, and it is necessary to chop the portion that exited; as it says (Exodus 22) "And meat that was torn (died without slaughter) in the field you should not eat," this is explained to refer to any flesh that was left out in the field i.e. it left it's boundaries; Like holy of holies that went beyond the courtyard or lesser holies that exited Jerusalem: that meat that left is considered "torn" and you should not eat it.
+<b>Cut</b> the part of the meat that exited in a circle until the bone.
+<b>And peel</b> the meat that didn't depart until it reaches the joint, and eat the peeled meat since it did not exit, and chop the joint and send off the entire bone of which part left the boundary.
+<b>And with mukdashim:</b> other sacrifices sans the paschal sacrifice cleave the portion that exited (through the bone) with a cleaver. With the paschal sacrifice it is forbidden to do this, since it is prohibited from having a bone broken.
+<b>He cut it with a hatchet:</b> The same part of the limb that came out. And on Passover, he cannot do so because he is warned about breaking a bone.
+<b>From the door-wing and inside:</b> A door-wing is any place where the door closes i.e. the place that the door overlaps and taps when it is closed. (This is the inner lip of thick portion of the door until the spot of closure. From the wing inwards.) This is entirely inside the city.
+<b>As inside:</b> and eat there the lesser holies.
+<b>From the door-wing and towards the outside</b>: This is from the point of closure outwards, it is considered outside.
+<b>The windows</b> that are in the walls of Jerusalem. And the thickness of the top of the wall in the roof, is considered like the inside.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+ON HE WHO ARRIVES IN JERUSALEM FIRST - To encourage them, that they will all try to be first. All children will be on the paschal offering but he who comes first merits first and everyone else does so after him, due to him.
\ No newline at end of file
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+Bartenura on Mishnah Pesachim
+ברטנורא על משנה פסחים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Pesachim
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Bartenura on Mishnah Pesachim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+אור לארבעה עשר – the night of its morrow will be the fourteenth [of Nisan], and the Tanna [of our Mishnah] calls night, “light” in the manner that we call a blind person “capable of eye-sight,” and he took/used the more appropriate expression.
+בודקין את החמץ – there are those who explain the reason of searching [for the Hametz/leavened products] in order that he not transgress “lest any [leaven] be found” (see Exodus 13:7: “[Throughout the seven days unleavened bread shall be eaten; no leavened bread shall be found with you,] and no leaven shall be [seen, literally] found/ולא יראה לך [in all your territory,) and “lest it (i.e., leaven) be seen” (see Exodus 12:19 – “שבעת ימים שאר לא ימצא בבתיכם” /”No leaven shall be found in your houses for seven days…”) if there would be leavened products in his home during Passover. And even though mere nullification is sufficient, we are suspicious lest he find a white and delicate bread (i.e., a roll) and he will reconsider his nullification and think about it to eat it and violate [the Biblical injunction of] “lest it be seen with you, lest it be found with you” (see Exodus 13:7 and Exodus 12:19 above). Therefore, we search for the leavened products in order that he may remove it from the world. And there are those who say that the reason for searching [for Hametz] is a decree lest he find leavened products in his house during Passover and would eat them, since he is not accustomed to abstain from them all the rest of the days of the year.
+לאור הנר – In the Gemara ( Talmud Pesahim 2a), it derives that the search for Hametz must be by the light of a candle, since it is written here (Exodus 12:12: "שאר לא ימצא" / “no leaven shall be found” and it is written there (Genesis 44:12): “וימצא הגביע [באמתחת בנימן] / “and the goblet turned up in Benjamin’s bag,” Just as “something found” which is said there, is through searching, as it says, ‘And [the goblet] turned up,” so too, “something found” which is mentioned here, is through searching, and searching is done by a candle, as it is written (Proverbs 20:17)– "נר ה' נשמת אדם"/”The life-breath of man is the lamp (literally, “candle”) of God [revealing the innermost parts].” And they established, that the search is at night, since at night all the people are found in their homes, and the light of a candle is nicer for a search than during the day, for a lamp at noon – what good is it? But however, if he did not search [for Hametz] on the night of the fourteenth [of Nisan] and he searched on the fourteenth in the morning, he has to search also by the light of a candle.
+ולמה אמרו – further on in our Mishnah
+שתי שורות – of wine jugs that are arranged this one on top of that in the wine store-room/cellar one must search between them, for after we said [in the Mishnah], “every place where we don’t bring in Hametz, there is no need for a search,” why did they require of us to search there? And we respond: They did not say [that we do not have to search] other than in a store-room/cellar where we bring in leavened products/Hametz, like a store-room/cellar from which he supplies wine for his table and the sometimes when the servant stands to pour it and his bread is in his hand , and when the wine is finished, he enters into the store-room/cellar to bring wine.
+שתי שורות על פני [כל] המרתף – It is way of those who store wine to arrange the wine jugs row by row until they fill all the floor of the store-room/cellar and you go pack and place wine jug on top of wine jug, so that lower rows will be like the upper rows up until the ceiling beam. And the two rows that the School of Shammai mentioned is the outermost row from the ground until the top of the beam, and goes back and searches [for Hametz] the uppermost wine jugs over the length and width of the store-room/cellar, and as a result, the two rows are like the Greek GAM/gamma, one row is standing up and the other row is lying down.
+שתי שורות החיצונות – The highest row nearest the ceiling beam which looks out at the face of the opening which is lower than it. And those [jugs] which are inside [of this] do not require searching at all, and from the outermost [jugs] he does not search but only the two uppermost ones alone.
+
+Mishnah 2
+
+אין חוששין – when he searched his home in this corner and came to check the other corner, we should not suspect lest in the midst of my coming to this [corner], a mole dragged [hametz] from the checked place and I have to go back and re-check it, for if you come to fear for this, then behold, you also [have to check] from this courtyard to [the other] courtyard, one can say that I checked prior to my fellow and after my searching the mole brought Hametz from my fellow’s courtyard to my courtyard, and there is no end [to this].
+
+Mishnah 3
+
+בודקים אור ארבעה עשר ובארבעה עשר שחרית – This is how it should be understood: In one of these three periods alone, we search [for Hametz], but after these three periods, if he did not [conduct a] search, he does not have to do go back and [conduct a] search.
+בתוך המועד – At the sixth hour which is the appointed time for removal [of the Hametz].
+לאחר המועד – until it gets dark. And there are those who explain [the phrase] "בתוך המועד"/the appointed time [as] in the midst of Passover; and [the phrase] "לאחר המועד"/after the appointed time [as] after Passover [entirely], in order that he would not mix/combine for himself Hametz/leavened products that over which Passover had passed (i.e., which had been in the house during Passover) [from which] it is prohibited to derive benefit with permitted Hametz which was made after Passover. And Rabbi Yehuda holds after the removal [of the Hametz], that is after the time of prohibition of Hametz, he should not do a search at all perhaps he will come to eat from it. And the Rabbis say that he should do a search after the time of its prohibition, and we should not be concerned that perhaps he would come to eat from it since his whole essence is moving back and forth to burn it. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+ושורפין בתחלת שש – And even though that the entire sixth hour, according to the Torah is permissible [to burn the Hametz], the Rabbis decreed on it, lest they err and think about the seventh [hour] that it is the sixth [hour]. But [regarding] the fifth hour, they would not err to say [about] the seventh hour that is the fifth [hour], and it is permitted.
+תולין כל חמש – and he doesn’t eat [Hametz], as a decree because on a cloudy day, that they would err and think about the seventh [hour] is the fifth [hour]. But however, he doesn’t have to burn it, and can feed it to his cattle. But [during] the sixth [hour], even deriving benefit is prohibit from the Rabbis, as a decree because of the seventh hour. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+שתי חלות – of leaven.
+של תודה פסולות – which were invalidated for use by being kept overnight, since because there loaves of thanksgiving [offerings] on the thirteenth of Nisan, for everyone who had a thanksgiving offering to bring brought it on the thirteenth, they were invalidated for use by being kept overnight for the morning of the fourteenth. The thanksgiving loaves were forty Hallot, ten of them were leavened. And the thanksgiving offering were eaten day and night, and if they would bring them on the fourteenth, the ones of Hametz would not be eaten other than until the sixth hour, for it is forbidden to bring a sacrifice on the day when the time for their being eaten would be reduced, for one does not wittingly cause bring holy things (i.e., sacred meat) to a place where the unfit things are burnt (see Mishnah Zevahim, Chapter 8, Mishnah 3). Therefore, whomever had to bring a thanksgiving sacrifice would bring it on the thirteenth, but would not be able to bring it on the fourteenth and all the more so during Passover, for they would be invalidated for use by being kept overnight on the fourteenth day since for they would not be eaten so much, and because of this, invalidated ones were given there, for since they were not fit, no one would give them to invalidate them by their hands.
+שמונחות – there until the time of getting rid of [the leavened products] they would be burned.
+על גג האצטבא – that was on the Temple Mount, in order that they should see them there as a sign.
+אחת מהן – at the beginning of the fifth hour, an agent of the Jewish court would come and take one and all the people would recognize that the time of the fifth hour had arrived and would hold them in suspense.
+ותרומת כל חמש – for it is forbidden to lose holy meat by one’s hands all the while that one can eat them.
+ושורפין בתחילת שש – for now it is certain that most people erred between the sixth and the seventh hour. But the Halakha is not according to Rabban Gamaliel.
+
+Mishnah 6
+
+מימיהם של כהנים לא נמנעו – because it was necessary to teach the conclusion (the next Mishnah, Mishnah 7), “from their opinions,” we learned that we burn the pure priest’s due with the impure [he used the phrase] here.
+מלשרוף את הבשר שנטמא בולד הטומאה – the offspring of an offspring is stated, that is to say, the meat which is third [level of impurity] which was defiled with something of second-level impurity, which is the offspring of an offspring, they did not prevent from burning it with the meat that was defiled by something of a direct cause of Levitical uncleanness, which is first level of impurity. And when this meat that was at first third-level of impurity comes in contact with this meat that was defiled by something of a direct cause of Levitical uncleanness, it goes back to become second-degree [of impurity/uncleanness], for it came in contact with first-degree and became second [degree] and it is found that they added to it a degree of impurity upon its [initial] impurity , for that which was initially third-degree and is now second-degree. And even though they could not prevent from burning it with something that is is more severe than it, for since, even this which is the lesser for burning stands, they did not suspect if they would make it more impure than it already was. And even though that one does not consume something that defiles food from the Torah, as it states regarding the defiling of food (Deuteronomy 14:8,14): “it is impure [for you].” It is impure, but it does defile [other foods] that are like it. Nevertheless, the Rabbis decreed that it would be food that does defile other food.
+השמן – of priest’s due.
+שנפסל בטבול יום – which is third-level of impurity, for a person who has ritually bathed but must wait for sunset to be perfectly clean (Leviticus 22:7), defiles the priest’s due from the Torah and makes it third-level of impurity forever, and there is not difference between food or liquids.
+בנר שנטמא בטמא מת – this metallic candle, and all utensils outside of an earthenware vessel which came in contact with the defilement of the dead become like it, if it is a principal level of impurity, it is a principal level of impurity, if first-level of defilement, it is a first-level of defilement, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed [or who died naturally, or human bone, or a grave, shall be impure seven days].” And they (i.e., the Rabbis) expound upon “who was killed” he is like someone who was slain, for the sword that came in contact with the dead became one of the original causes of Levitical uncleanness like the dead person himself, and when it (i.e., the sword) came In contact with the person defiled by the dead who is a principal cause of Levitical uncleanness, the sword also became a principal form of Levitical uncleanness and the same law applies to all utensils except for an earthenware vessel. It is found, therefore, that the metallic candle that came in contact with someone defiled by contact with the dead became one of the principal forms of Levitical uncleanness, and now Rabbi Akiva added to the words of Rabbi Hananiah the Assistant Priest, for Rabbi Hananiah did not permit other than to restore something that had been third-level uncleanness to something second-level uncleanness. But Rabbi Akiva permitted to restore something third-level of uncleanness to first-level, for the oil that had been defiled by contact with a person who has ritually bathed but must wait for sunset to be perfectly clean, who is third-degree level of impurity, when he kindles it (i.e., the oil) with the candle that had been defiled through contact with the dead, the candle itself becomes a primary form of Levitical uncleanness as we have stated. It is found that the third-level of Levitical impurity becomes first, and even though they did not prevent it, for since there is the title of impurity upon it, we do not suspect him and it is permissible to add with ones hands.
+
+Mishnah 7
+
+מדבריהם למדנו – whether [speaking of] Rabbi Meir or Rabbi Yosi, both hold that meat that had been defiled by the offspring of a Levitical uncleanness , as Rabbi Hananiah had stated, we are speaking about meat that had become defiled by liquids which had been defiled with a utensil that had been defiled by contact with an unclean reptile, and Rabbi Meir holds that defilement by liquids that defile other things is not from the Torah, for liquids do not defile other things, even food-stuffs, other than according to the Rabbis, and because of this, we state from the words of Rabbi Hananiah who said that we burn meat that had been defiled [through contact] by liquids, is that it is impure according to the Rabbis, but from the Torah, it is perfectly pure, with the meat that had been defiled [by contact] with the primary form of impurity which is impure according to the Torah.
+למדנו ששורפין תרומה טהורה עם הטמאה – when the sixth hour [on the 14th of Nisan] arrived, which is prohibited according to the Rabbis, just like we burn meat that had been defiled with liquids which is completely pure, from the Torah, with meat that had been defiled by [contact with] meat that had been defiled by [contact with] the primary form of Levitical uncleanness which is impure according to the Torah.
+אמר לו רבי יוסי אינה הוא המדה – Rabbi Yosi according to his reasoning holds that the impurity of liquids can defile other things according to the Torah, and meat that was defiled by liquids is impure according to the Torah. Therefore, he said that it is not the correct conclusion to draw, which means to say that one cannot learn this from their conclusions; for if you had permitted to burn something impure that had been defiled with a lighter form of impurity with something impure that had been defiled by a graver form of impurity, you would permit to burn the pure with the impure. But the Halakha is according to Rabbi Yosi , that we don’t burn pure priest’s due with that which is impure on Passover, and that impure liquids defile other things is not from the Torah but rather, according to the Rabbis, like Rabbi Meir.
+ומודים רבי אליעזר ורבי יהושע – Rabbi Yosi had stated it that even though Rabbi Eliezer and Rabbi Yehoshua disagree regarding the burning of priest’s due, in this, they agree that we burn this by itself and that by itself.
+על התלויה ועל הטמאה – Rabbi Eliezer holds that we are warned on the guarding of something that is held in suspense, as it is written (Numbers 18:8): “[The LORD spoke further to Aaron: I hereby give you] charge of My gifts, [all the sacred donations of the Israelites…”]. The Biblical verse speaks of two priest’s dues – one that is priest’s due held in suspense and the other is pure priest’s due.
+ורבי יהושע אומר שתיהן כאחת – Since it is held in suspense, you are not warned on its being guarded, and on that which is held in suspense and that which is pure, they didn’t dispute that we burn them, for since it was not presumed to be impure, it did not appear as that which is defiled by the hands.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כל שעה שמותר לאכול – since it (i.e., the Mishnah) does not say, “every hour that he eats, he may feed,” and took it with these two linguistic forms, implies that it is referring to two people. And this is how it should be understood: Every hour that the Kohen is permitted to eat Terumah/priest’s due, an Israelite may feed non-sacred food to his cattle. And our Mishnah is according to Rabban Gamaliel, for Rabban Gamaliel states that non-sacred food is eaten all of the [first] four hours [of the day before Passover], and Terumah is eaten all of the fifth hour (see Chapter 1, Mishnah 5). But the Halakha is not according to him, but whether [speaking] of Terumah or non-sacred food, we eat them all the [first] four hours, and hold them in suspense throughout the fifth hour and burn them at the beginning of the sixth [hour].
+מאכיל לבהמה ולחיה ולעופות – And it is necessary [to state all three]. For had the Mishnah [only] taught “cattle,” I might think that cattle [only] which leaves food out, it is [clearly] visible and we must certainly remove it [out of existence], but beasts like marten, a cat or mole/weasel which has the practice of hiding it, I might say not. And if the Mishnah [only] taught “beasts,” I might say that a beast if it leaves something over, it hides it and does not violate “that it be seen,” I would say that it is fine, but cattle that sometimes leaves something and it is not our intention to remove it and transgresses, “that it should be seen,” I might say not, this comes to inform us [that the logic we have presumed is incorrect]. And “fowl” – for since the Mishnah teaches “cattle” and “beasts,” it also teaches “fowl.”
+ומוכרו לנכרי – to exclude [the position] of the School of Shammai which states that a person should not sell his heaven to a non-Jew other than if knows that it will be finished prior to Passover, for they hold that I am commanded to remove it from the world and not that it would [continue] to exist.
+ומותר בהנאתו – with the benefit of its ashes, such as if he parched/roasted it with fire prior to the time of its being prohibited, it is permitted to derive benefit from its ashes even after the time of its being prohibited.
+עבר זמנו – when the sixth hour arrives, even though that its prohibition is not other than through the words of the Scribes, it is prohibited to derive benefit from it, as is it was from the prohibitions of benefit of the Torah [itself]. And if he betrothed a woman with it (i.e., Hametz), we are not troubled by his Kiddushin/betrothal, for even with a leavened substance that is unfit for food , such as grain upon which drippings from the roof had fallen (see Talmud Pesahim 39b), and similar things to it, for on Passover itself, the prohibition is only from the words of the Scribes, for if he betrothed a woman on the fourteenth [of Nisan] once the sixth hour arrived, we are not troubled by his betrothal.
+ולא יסיק בו תנור וכירים – it is necessary for Rabbi Yehuda, for he said, that there is no removal of Hametz other than by burning, for you might have thought that together with when burning it , he derives benefit from it. It comes to teach us that this is not the case, and even in the manner of removal, it is prohibited to derive benefit from it when the time comes for its being prohibited.
+ר"י אומר אין ביעור חמץ אלא שריפה – which he derived from the [concept of] portions of sacrifices left over beyond the legal time and bound to be burnt, which are forbidden to derive benefit from and are punishable with extirpation the same as [possession of[ Hametz [during Passover], and its command is through burning and not in any other way. But the Rabbis do not derive from “Notar”/portions of sacrifices left over beyond the legal time and bound to be burnt, for the fat the ox that is stoned proves it, for it is prohibited to eat or derive benefit from it and it is punishable by extirpation and does not require burning.
+
+Mishnah 2
+
+מותר בהנאה – that is not to say that regarding eating it is forbidden, but since the Mishnah needs to teach the concluding statement [concerning Hametz] of an Israelite is forbidden to derive benefit [from it], the Tanna/teacher [of our Mishnah] taught concerning that of a heathen that is permissible to derive benefit of [his Hametz/leavened product]. Because of this, it is not taught explicitly that the leavened products of a heathen are permissible to eat.
+משום שנאמר לא יראה לך – that is to say, we subject him to a fine , for since he violated [the precept] “that it should not be seen with you.” Alternatively, it refers to the first section [of the Mishnah], that the Hametz/leavened products of a heathen is permissible [to derive benefit] because it says, “it should not be seen with you,” and we explain that “yours” one cannot see, but you may see that [Hametz] of others.
+
+Mishnah 3
+
+נכרי שהלוה לישראל – [a heathen who lent an Israelite] money on his leavened products [as a collateral] prior to Passover, and the Israelite said to him, “if I don’t bring you the money by such-and-such a date, buy them from now.” And for example, he pledged this to him with him in his house and it (i.e., the Hametz/leavened products) remained with the heathen all the days of Passover.
+לאחר הפסח מותר בהנאתו – for since the time arrived and he (i.e., the Israelite) did not pay him (i.e., the heathen) back, this is not wanting collection (i.e., not yet collected) for it was in the domain of the heathen, the matter was revealed retroactively that from the time that he pledged with him, it was his (i.e., the heathen’s).
+וישראל שהלוה לנכרי כו' – the matter was revealed retroactively that it belonged to the Israelite.
+הרי הוא כמבוער – and even though he must nullify it, lest he open up a heap of debris during the festival and it would be found that he violates [the prohibition of “lest it be seen with you”].
+כל שאין הכלב יכול לחפש אחריו – and how far does a dog reach in digging (see Talmud Pesahim 31b)? Three hand-breadths.
+
+Mishnah 4
+
+בשוגג – he erred inadvertently regarding Terumah/priest’s due even as he erred wittingly regarding leavened products.
+משלם קרן וחומש – and even though it is forbidden to derive benefit from leavened products on Passover, and is not worth anything, because that when one eats priest’s due inadvertently, it is written (Leviticus 22:14): “[but if a man eats of a sacred donation unwittingly,] he shall pay the priest for the sacred donation, [adding one-fifth of its value],” something that is worthy of being holy, and he does not pay him money, but rather produce, and the payment becomes priest’s due, therefore, we do not follow after the money.
+במזיד – that he wittingly [ate] priest’s due, even if he erred inadvertently regarding leavened products, he is exempt from payment.
+ומדמי עצים – if the priest’s due was ritually impure, he does not pay the cost of wood that would have been appropriate to burn underneath his dish, for [when one eats] priest’s due wittingly, he is not other than a mere thief, and he pays money according to the value and not according to the measurement, but Hametz/leavened products on Passover are not monetary for they are prohibited to derive benefit [from it], and even to burn it is not appropriate and he has not lost anything.
+
+Mishnah 5
+
+ידי חובתו – because of the obligation of [eating] Matzah on the first night for he is obligated to eat Matzah as it is written (Exodus 12:18): “[In the first month, from the fourteenth day of the month] at evening, you shall eat unleavened bread…”
+בחטים ובשעורים – but not rice, millet and other species, as it is written (Deuteronomy 16:3): “You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread…” things that can become leavened, a person fulfills his religious obligation in consuming Matzah/unleavened bread, excluding rice and millet and other species that do not become leavened, but towards decay.
+ובדמאי ובמעשר ראשון שנטלה תרומתו – all of these for what reason are they needed? They are explained in the Tractate Shabbat, chapter eighteen (Mishnah 1 – “You may clear away – on the Sabbath-even four or five piles”).
+והכהנים בחלה ובתרומה – for you might have thought that we require Matzah/unleavened bread that is worth and appropriate for all people, but Hallah and priest’s due are not appropriate for foreigners (i.e., non-Kohanim), it comes to teach us [that this is not the case].
+חלות תודה ורקיקי נזיר אין יוצאין בהן – even though they are fully Matzah, as it is written (Exodus 12:17): “You shall observe the [Feast of] Unleavened Bread”, [we require] Matzah that is preserved for the purpose of [consuming] Matzah, excluding those which are not preserved for the purpose of [consuming] Matzah, but for the purpose of a sacrifice.
+למכור בשוק יוצאין בהם – for everything can be sold in the market, for he says, if they are sold, they are sold, and if not, I will myself with eat it as the Matzah [in fulfillment] of the Mitzvah.
+
+Mishnah 6
+
+בחזרת – in Arabic CHASAH; L’ TU-GA in foreign language.
+ובעולשים – in Arabic HANDA-BEE; and in the foreign language, AN-DEE-BEE. And in the Aruch, it is explained that it is a vegetable that in a foreign language is called KARSH-PEEL. (endives)
+ובתמכה – fibrous substance (i.e., bast of the palm-tree) that grows around the palm tree.
+ובחרחבינא – (creeper on palm trees) – EL-KARTZ-EE-NAH in Arabic.
+ובמרור – a species of coriander which is most bitter.
+בין לחים בין יבשים – and especially their stalks/stems – as we say at the end [of the Mishnah] that we fulfill [our religious obligation for bitter herbs] with them,, but leaves – moist, yes, but not drey.
+כבושים – in vinegar
+שלוקים – cooked too much until they become dissolved.
+מבושלים – in the manner of cooking.
+ומצטרפין לכזית – to fulfill the [religious] obligation of Maror/bitter herbs, and the same law applies with the five species of grain to fulfill the [religious] obligation of Matzah, and to both of them it applies.
+
+Mishnah 7
+
+אין שורין את המורסן – in cold water and all the more so in tepid water in order to place in front of the chicken.
+אבל חולטין – in hot/boiling water, for all the while that the water is boiling, it cannot ferment. But today, it is the general practice that we prohibit even a paste made of flour stirred in boiling water (i.e., dumpling).
+תשרה את המורסן – to rub it in her skin because it becomes leavened in the skin.
+אבל שפה היא – she may rub it on her skin dry even though she that water is dripping on her skin.
+לא ילעוס – he should not chew it with his teeth.
+
+Mishnah 8
+
+בחרוסת – a thing that has vinegar and water in it and is made to dip meat in it.
+ואם נתן – into the mustard.
+יאכל מיד – for the mustard is sharp and does not sour quickly like the Haroset (a pap made of fruits and spices with wine – to sweeten the bitter herb) and, but regarding Haroset, the first Tanna [of our Mishnah] agrees with Rabbi Meir that it is forbidden.
+ורבי מאיר אוסר – even if he put it into the mustard, for he holds that mustard immediately sours/leavens like the Haroset. But the Halakha is not according to Rabbi Meir.
+לא במשקין ולא במי פירות – as it is written (Exodus 12:9): “[Do not eat any of it raw,] or cooked in ay way with water…” anyway.
+אבל סכין ומטבילין – after it is roasted, and we don’t’ say that it nullifies its taste; alternatively, even before it is roasted, it is permitted to rub the Passover offering in fruit juice, and such is taught [in the Mishnah] “How do we roast” (Pesahim, Chapter 7, Mishnah 3), that they rubbed it/basted it in the oil of priest’s due and if there was a group of Kohanim present, they would consume it.
+נחתום – he cools off his hands with them at the time that he forms the Matzah.
+ישפכו – in a declivity so that they will not remain gathered in one place and become leavened.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אלו עוברין – these are removed from the world, for even though these do not violate on (Exodus 13:7): “no leaven shall be found (literally – “seen”) [in all your territory,, from the Rabbis however, it requires removal. And that which is taught further on (see Mishnah 5) that “dough beginning to ferment is to be burned,” and even though “that the one who eats it is exempt.”
+Babylonian kutah - it's made from moldy bread and milk. They would dip foods into it.
+שכר המדי – liquor that they would make in Media from wheat or barley steeped in water.
+וחומץ האדומי – vinegar that is made in the land of Edom, where they put barley [in wine] and let them stand until they ferment.
+וזיתום המצרי – one-third barley and one third (of the mixture) of safflower which is the desert saffron and it is called in Arabic “Kartom” and one third salt and it is made for medicinal purposes. Until here, it is leaven that is fit for eating via a mixture. From here and onwards it is a spoiled leavened substance in its natural condition unfit for food (Pesahim 43a).
+וזומן של צבעים – water which one puts into it bran-flour/four of the the second course. And we use the dye for their work.
+ועמילן של טבחים – [bread] which we make from flour of grain that did not bring up one-third of its ripening process , and with it we cover the pot to absorb the evil smell.
+וקולן של סופרים – the dust of the millstone which we knead with water and the scribes glue their papers to it.
+רבי אליעזר – adds, for the first Tanna whereas does not have this other than completely grain leavened products via a mixture or a spoiled leavened substance in its natural condition [which is unfit for food]. But Rabbi Eliezer adds even women’s makeup which is a spoiled leavened substance in its natural condition [which is unfit for food] via a mixture of ingredients of frankincense (or artist’s materials). And in the Gemara (Pesahim 43a), Do you think that women’s makeup [only]? But rather, I would say, even women’s plaster, sifted fine flour that women attach and combine on their skin with other artist’s materials/frankincense to remove the hair or to whiten it and to make the skin finer. But the Halakha is not according to Rabbi Eliezer.
+כל שהוא מן דגן – from the five species [of grain], and they have water mixed in, for if there is not water in them but only fruit juice, we hold that fruit juices do not ferment.
+הרי אל באזהרה – if he at them, he violates a negative commandment.
+ואין בהם כרת – for on complete leaven he is punished by extirpation, fur he is not punished with extirpation on a mixture. But he is flogged on eating it if he ate an olive’s bulk of leaven in the mixture in order to eat within a certain time a piece of wheat bread (see Mishnah Negaim, Chapter 8, Mishnah 9 – roughly equivalent to a half-a-loaf -see Tosefta Negaim Chapter 7, Halakha 10). But if he at an olive’s worth of leaven without a mixture in the time that it takes to eat piece of wheat bread is not flogged according to the Torah. However, at least, there is a prohibition for Hametz on Passover is forbidden in a mixture in any amount.
+
+Mishnah 2
+
+בצק שבסידקי עריבה – and it is made to strengthen its breaks and cracks. If there is the equivalent of an olive’s bulk in one place, he liable to remove it; less than this, it is made void in its minority. But if it is not made to strengthen, even less than an olive’s bulk must be removed because it is not made void there and it is impossible that he will decide to take it from there.
+וכן לענין הטומאה – If an unclean reptile came in contract with this dough on Passover, for its prohibition is considered, if it has the equivalent of an olive’s bulk separating from before the impurity, and there isn’t something like a trough and the impurity does not go down to the trough, and with less than an olive’s bulk, if he is not strict upon it, it is null in regard to the trough and it is as if the unclean reptile had come in contact with the trough itself, and it is impure.
+אם מקפיד עליו חוצץ – this is how it should be read: And in the rest of the days of the year when it’s prohibition is not considered, the matter is not dependent upon the measurement if there is an olive’s bulk or not, but rather matter is dependent upon the stringency/fastidiousness. If he is fastidious about it and will eventually take it from there, it interposes in the face of the impurity, whether there is within it an olive’s bulk or not and the impurity does not descend into the trough. But if he is not fastidious about it and wishes for its existence, even if there are in it several olives it is considered as if it is in the trough. And when the unclean reptile comes in contract with the dough, it is as if it has come in contact with the actual trough.
+בצק החרש – that we strike it with a hand and it does emit a sound and it is similar to a deaf-mute that when we call it, it does not respond. Another commentary: dough of the earthenware which is hard like earthenware and it is not known if it has fermented.
+אם יש כיוצא בו שהחמיץ – if there is another started dough that was to be kneaded at the at the same time that this one is being kneaded and has already fermented, it is considered prohibited. And if there isn’t there something similar, its measure is as long as it takes an average man to walk a mile, and this measure is like the time of two-fifths of an hour.
+
+Mishnah 3
+
+חלה בטומטה – the starter-dough that became impure and furthermore, Hallah that is appropriate for the Kohen to eat is not taken from it, how then would we separate it (i.e., the Hallah) on the holiday of Passover? WE are not able to bake it on Passover after it is not worthy of being eaten, and to keep it around and then burn it in the evening is impossible, lest it ferment. And to feed it to dogs is impossible for we do not get rid of holy things on Holy Days.
+רבי אליעזר אומר לא יקרא לה שם חלה עד שתאפה – and still each and every is appropriate [for separating out Hallah] and from each and every one we separate a small amount, and after baking it, if he wanted, he can separate a complete Hallah on the entire thing. For Rabbi Eliezer holds that he who detaches bread from where it sticks to the oven and puts it in a basket, the basket combines [the pieces] for Hallah.
+לא זהו חמץ שמוזהרים עליו – for it is not his after he has designated it (literally ‘called it by name’) and it is written in Scripture (Exodus 13:7): “no leaven shall be found [in your territory].” Yours you cannot see but you can see that of others and of “On High” (i.e., God). And this is not yours nor of your friends, for yet it has not reached the hand of the Kohen. But Rabbi Eliezer holds that since if he desires, he may bring up a case for decision [from a Sage] that is dedicated [to the Temple] in error and that is not something dedicated and it is appropriate for eating. It is found that it is his and it is the leaven of an Israelite. But Rabbi Yehoshua holds that we don’t say, ‘Since.” But the Halakha is according to Rabbi Eliezer.
+
+Mishnah 4
+
+שלש נשים לשות כאחת – Each one [all together] in a full oven, and there is no fermentation, even though [that one of them] is waiting until the other two make it.
+וחכ"א – one does not have to be so liberal that they would kneading all together, but three women are engaged, each one on her piece of dough.
+אחת לשה – the concluding one kneads while her middle neighbor forms the dough and smoothens its surfaces while the third one that kneads first bakes. It is found that all three of them are engaged at the same time – each one with her own dough, one kneads hers, another forms the dough and smoothens its surfaces and one bakes hers.
+לא כל הנשים – Rabbi Akiva [is reacting] to the words of Rabban Gamaliel when he returns and says that it is inappropriate to follow his words. Because there are lazy women which will cause fermenting with such a delay, and there is an oven that does not get hot in a hurry and there is wood that is not burned quickly, but rather, according to the words of the Sages, it is appropriate to follow – to engage at all times with the dough , for all the time that they are engaged with the dough, it does not come to fermentation. And such is the Halakha.
+זה הכלל תפח – the dough that is in her hands that she sees that it wants to swell.
+תלטוש – her hand in cold water and form the dough and smoothen its surface and it will become cold.
+
+Mishnah 5
+
+שיאור – that did not ferment all the way: [cracks] it is the manner of dough that rfermits that it makes many cracks.
+כקני חגבים – a crack to this side and a crack on the other side.
+זה וזה האוכלו חייב כרת – for the locust’s horns also are a crack. And what is a fermentation that would be exempt? This which has no crack, but if the dough became pale and wrinkled like a person whose stair stood up out of fright [that his face grows pale]. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+מבערים את הכל – whether it is sacred or not sacred, except for enough for him to eat for the Savbbath.
+תרומה מלפני השבת – because he cannot feed it neither to foreigners (i.e., non-Kohanim) nor to his cattle and to have it lay around, it is impossible. But non-sacred [leaven] he doesn’t have to remove it until its [appropriate] time for he can find for them much food. And the Halakah is according to Rabbi Elazar b’Rabbi Tzadok.
+
+Mishnah 7
+
+ההולך – it is referring to the fourteen [of Nisan].
+אם יכול – that there is time during the day.
+להציל מן הגייס – Israelites being pursued.
+יבטל בלבו – and he should not go back, even if there is time, since according to the Torah, mere nullification is sufficient.
+לשבות שביתה הרשות – that he was walking to wait for the nightfall on the Sabbath limit and to purchase something for the Sabbath/Holy Day to walk from there and further two thousand cubits for a matter that is for pleasure/permissible, he must return immediately [and get rid of his Hametz at home]. But if it is to purchase something for the performance of a commandment such if he needs to go tomorrow to the house of mourning or the house of rejoicing, that is like his doing to slaughter his Passover sacrifice.
+
+Mishnah 8
+
+שיש בידו בשר קדש – that becomes invalidated when he lives, for the wall of Jerusalem is the separator of [lighter] holy things.
+אם עבר צופים – the name of a place that from there one sees the Temple.
+שורפו במקומו – and they don’t trouble him to return [to burn the Hametz or holy meat]
+ולאם לאו חוזר ושורפו – As it is written (Leviticus 6:23): “ [but no purification offering may be eaten from which any blood is brought into the Tent of Meeting for expiation] in the sanctuary; any such shall be consumed in fire.” In the place where he eats it, he burns it.
+זה וזה – leaven as we have said above and mention that he has leaven in his house, etc., and Holy meat that is with him.
+כבחתה – but less than this (i.e., an egg’s bulk), he annuls it in his heart, and Holy meat he burns in his place. And Rabbi Meir holds that his return is like his defilement. Just as defilement through eatables is like that of an egg, for food cannot defile with less than an egg’s worth, so too, he does not return on something that is less than an egg’s worth.
+רבי יהודה אומר זה וזה בכזית – He holds that his return is like its prohibition. Just as its prohibition is an olive’s bulk-worth, for an a olive’s worth of leaven or of Holy meat, he is liable, so too, for a olive’s bulk, he returns.
+בשר קודש – because of the stringency of Holy meat, he returns even for an olive bulk’s worth. Leaven of non-sacred produce he does not go back other than on an egg’s bulk. And the Halakha is according to the Sages.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+מקום שנהגו עד חצות – until half the day.
+שלא לעשות – in order that he not be busily engaged by his work and he would forget the [obligation of] ridding of the leavened products and the sacrifice of the Passover offering and the preparation of the Matzah for the Mitzvah [of the Seder].
+אל שינה אדם – this is how it should be understood: A person who walks from a place where they don’t do [work] to a place where the do [work], they should place upon him the stringencies of the place where he left from there and not do it (i.e., work), and that is what we hold: A person should not vary from the local custom of the city, it is not because of disputes for here there is no dispute. For what that you said: A person sees him idle would say that this one who is idle is because work is forbidden and that he disputes against all of us; he did not say this, but rather he said: he has no work for how many idle individuals are there in the marketplace all the days of the year. And that which we teach [in this Mishnah] that we lay upon him the strict rules followed in the place from which he has gone forth, is not [in effect] other than when it at the time when it is his intention to return to his place; but if he does not have the intention to return to his place, he practices according to the custom of the people of the place where he went to , whether for leniencies or for stringencies.
+
+Mishnah 2
+
+המוליך פירות שביעית ממקום שכלו – to a beast from the field and the people of his place are liable to remove it from the house. And they bring this to a place where they had not yet come to an end, and the people of that place are still eating them from that which were brought into the house, and they are liable to remove them because of the stringencies of the place from which they left.
+רבי יהודה אומר אומרים לו צא והבא לך אף אתה – There is a dispute between Rabbi Yehuda and the First Teacher [of the Mishnah] (Pesahim 52a) where one pickles/preserves three kinds of greens in vinegar or in brine to preserve and two of them came to an end for the beast from the field and the third had not yet come to an end. The First Tanna holds that one eats from those which had come to an end with the support of that which had not yet come to an end, since they are in one barrel. And this is astonishing for this thing, from a place where they did not come to an end to a place where they completely came to an end, one is obligated to remove them. But, if all of them did not come to an end, but part of them, one can eat even from the species that had come to an end all the while that all of them had not coe to an end. And one eats on support of the final ones. But Rabbi Yehuda states: We say to him: Go and bring some for yourself – even you, from that species that was completed, like this person brought and it would not be found. Therefore, one does not eat other than from the species that has not yet completed, for we don’t eat from those species that were completed through the support of the species that was not yet completed. And one is obligated to remove those species that were completed. And the Halakha is according to Rabbi Yehuda that refers to the approach of Rabban Gamaliel where the Halakha is according to him in the Tractate Sheviit (chapter 9), the “Chapter of Rue.”
+
+Mishnah 3
+
+מקום שנהגו שלא למכור – since they were stringent upon themselves perhaps they would come to see a large [animal].
+ובכל מקום אין מוכרים להם בהמה גסה – since the Rabbis made a decree lest a person lend out or rent his animal to idolaters, and a person is commanded on resting of his animal. Alternatively, sometimes that he sells it on the eve of the Sabbath (i.e., Friday) at dusk and the Jew cries to it (i.e., the animal) in order that it should go before the purchaser and she reis animal on Shabbat recognizes his (i.e., the former owner’s) voice and she goes from his anger, and it is found that he directs a laden beast’s motions by walking behind it on Shabbat.
+עגלים וסייחין – small, even though they are not doing work, they are exchanged through the sale of larger animals and broken animals are exchanged with the sale of whole animals.
+רבי יהודה מתיר בשבורה – that is never capable of working ever. But calves and foals, he admits, that since when they grow, they are capable of working. But the Halakha is not according to Rabbi Yehuda.
+בן בתירא מתיר בסוס – since it stands for riding and the living carries itself, but the Halakha is not according to Ben Beteyra. But via middleman, it is permitted to sell it to an idolater when the owners are not found there at the time of the sale, for one should not suspect lest he lend it out or rent it for it is not his. And lest she should go on the strength of his voice and he is found that he directs a laden beast’s motions for that also, one should not suspect, for she doesn’t recognize his voice.
+
+Mishnah 4
+
+מקום שנהגו שלא לאכול – since it appears like one is eating Passover sacrifices outside the land [of Israel].
+שנהגו להדליק את הנר ביום הכפורים – because on Yom Kippur it is prohibited to engage in sexual relations, and all the time that the candle is kindled, they would not engage [in sexual relations] as it is prohibited for a person to engage in sexual relations by the light of a candle.
+שנהגו שלא להדליק – lest he see his wife and she finds favor in his eyes and he engages in sexual relations.
+ומדליקין בבתי כנסיות – and in every place where men and his wife are not together [alone] there.
+
+Mishnah 5
+
+תלמידי חכמים בטלים – [Sages are idle] from their work all that day, in order that their attentions would not be diverted from mourning.
+לעולם יעשה אדם עצמו כתלמיד חכם – and it does not appear like haughtiness, for a person who sees him idle would say that he has no work to do and not because he practices a prohibition upon himself.
+וחכמים אומרים ביהודה – The Sages hold that doing work on the eve of Passover is not something dependent upon a custom but rather in Judea, they would permit it and in the Galilee, it would be a complete prohibition, and not from the strength of the custom.
+הלילה – the night of the fourteenth [of Nisan]; for the people of the Galiele who prohibit doing work on the eves of Passover.
+ב"ש אוסרים – [prohibits] them like the other Holy days where it is prohibited to do work for the night follows after the day.
+וב"ה מתירים – something that resembles a fast [day] where the day is prohiibred in eating and in the nighttime it is permissible.
+
+Mishnah 6
+
+כל מלאכה – [all work] which is for the needs of he Festival/Holiday and he began it prior to the fourteenth [of Nisan] may complete it on the fourteenth. And even in a place where they had the practice of not doing work. But work that is not for needs of he Festival, in a place where it was the practice to do work, they may do it, but I n a place where it was the practice not to do it, even if he began it prior to the fourteenth, he may not complete it.
+חייטים – are permitted on the fourteenth [of Nisan] in every place, for we found regarding them a leniency even greater than other artisans on the Intermediate Days of the Festival for the commoner who is not an artisan in this sews/mends in the normal manner. Therefore, on the fourteenth [of Nisan] which is more lenient than the Intermediate Days of the Festival, even an artisan is also permitted.
+והספרים והכובסים – and similarly one who comes from abroad and one who leaves from prison takes haircuts and does laundry on the Intermediate Days of the Festival, and since we find for them an indirect legal permission on the Intermediate Days of the Festival, on the fourteenth [of Nisan] which is lenient, we permit for the entire world.
+אף הרצענים – for similarly those who come up [to Jerusalem] for the Festival repair their shoes on the Intermediate Days of the Festival. And the Sages hold that we don’t learn beginning the work of shoemakers who make new shoes first from the end of work the repair of shoes of those who go up [to Jerusalem] for the Festival. And the Halakha is according to the Sages (see Pesahim 55b).
+
+Mishnah 7
+
+מושיבין שובכין – (Possible misinterpretation by Bartenura here – as the Mishnah is clearly speaking of chicken-coops). Dove cotes on which they would sit to raise the young birds, we place them there ab initio on the fourteenth [of Nisan].
+ותרנגולת שברחה – on the Intermediate Days of the Festival [of Passover] whereas on the fourteenth, now that they have restore the coops, you might say that they are permissible ab initio, it is needed to return them, but rather, he said that the chickens who fled on the Intermediate Days of the Festival, we return them. For this is the case where she (i.e., the hen) has sat on the eggs for three days prior to fleeing , for the eggs are not appropriate for eating and it is a business which cannot be postponed without irretrievable loss (see Moed Katan 11a). Therefore, if it died, we sit another in its place because of the [potential] loss of the eggs.
+גורפין – throw/cast outside.
+ובמועד – which is more stringent, we don’t cast them outside, but rather remove them to the sides.
+ומביאין כלים מבית האומן – on the fourteenth [of Nisan] and even though it is not for the needs of the Festival.
+
+Mishnah 8
+
+עשו אנשי יריחו – it was the practice of the people of Jericho to do.
+מרכיבין דקלים – a soft branch of a male palm tree they graft it with a female palm tree, since the male makes fruit and the female does not make fruit.
+כל היום – that is to say, on the fourteenth [of Nisan].
+וכורכין את שמע – that they would not say: “Praised be the Name of God’s glorious Kingdom forever and ever,” during the recitation of the Shema. Another interpretation. They would not stop between [the word God is] “one” and “you shall love” (Deuteronomy 6:4 and 6:5), for one must lengthen [the word] “one” and to interrupt/stop between the Kingship of Heaven and other things.
+וקוצרין וגודשין – they make a heap [of a stack of grain] from the new grain before the Omer, and we are not troubled that perhaps they might come to eat from it.
+ולא מיחו בידם – all these six things that they did, all of them were not done with the Sages’ willingness, but on these they did not reprove them, and on the latter three they reproved them.
+מתירין לאכול גמזיות של הקדש – growth that grew on trees dedicated to the Temple treasury, as they hold that there is no prohibition other than on the fruit itself that had been dedicated to the Temple treasury, and there are books that have the reading, MATZIR (see Melekhet Shlomo, who states that this reading is in error – and should be M’TIZIN/to chop off, cause to fly off), that is to say, they dissect and cut off branches of the trees belonging to the Temple treasury that grew after they had dedicated the tree to the Temple treasury, to benefit from them.
+ואוכלין – on Shabbat and Holy Days/Yom Tov [they eat] fruit that were found under the tree and it was not known if they fell from last night and they are permitted, or they fell today and are prohibited.
+ונותנים פאה לירק – and we hold for ourselves that every thing where a person does not bring them in for storage (not for immediate use) is not obligated [for the commandment] of [leaving] the corner. And vegetables are a thing that one does not bring them in for storage (not for immediate use).
+ומיחו בידם חכמים – because they exclude it from the tithes, and the poor eat it while they are eatables forbidden pending the separation of sacred gifts, thinking that it is “Peah”/corner of the field and the corner of the field is exempt from tithes because it is ownerless.
+
+Mishnah 9
+
+גירר עצמות אביו – because of atonement. And he did not bury him according to his honor on a nice bier in order that he would be put to shame on his wickedness and that the wicked would be tormented.
+כתת נחש הנחשת – as it is written in Chronicles (2 Kings 18:4 – “He broke into pieces the bronze serpent that Moses had made, for until that time the Israelites had been offering sacrifices to it; it was called Nehushtan”) because they would err after him.
+וגנז ספר רפואות – because their hearts were not humbled by their illnesses but they were healed immediately. And Maimonides explained, that the book of healing, was a book informing of the matters of the forms of the stars and their witchcraft, that a certain form was made at a known time and period while curing from specific illness. And this was close to causing humans to error after idolatry and for that reason, the books were hidden.
+עיבר ניסן בניסן – after Nisan had begun, he took counsel and it was made Second Adar, and the Biblical verse states (Exodus 12:2): “This month shall be for you the first of months.” This is Nisan and there is nothing after Nisan, and Hezekiah did not intercalate the year after Nisan had already begun, but on the thirtieth day of Adar, he intercalated the year. And we hold that we do not intercalate the year on the thirtieth of Adar since it is appropriate to establish it as Nisan.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+תמיד נשחט – the daily whole offering made at the time between the beginning of the decline of the sun and sunset (i.e., afternoon) is slaughtered all the rest of the days of the year at the eighth and one-half hour [of the day] (=2:30 pm). For the time of the slaughter of the daily whole offering is from when the shadows of the evening decline which is from six and one-half hours (=12:30 pm) as the sun declines to the west, as for half of the sixth and half of the seventh [hours], it (i.e., the sun) stands in the middle of the firmament. And the shadow does not decline other than the shadow of each person underneath it. And we make the slaughter [of the sacrifice] later by two hours after its time because of the vows and donations for it is impossible to offer them after the daily whole offering of the afternoon, as it is written (Leviticus 6:5): “and turn into smoke the fat parts of the offerings of well-being.” On the daily whole offering of the morning, he completed all the sacrifices entirely, so that there should not be anything later than the daily whole offering of the afternoon. And even on Shabbat where we do not offer vows and donations, we make the time of the slaughtering of the daily offering later because of the habit of vows and donations of the weekday. And on the Eve of Passover, when the Passover offering is made after the daily whole offering of the afternoon is sacrificed, we advance it one hour and do it at seven and one-half hours (=1:30 pm).
+חל להיות בע"ש – for there is also the roasting of the Passover sacrifice that does not override the Sabbath, and one must roast it while it is still daylight, we advance it establish it according to the law that it would be slaughtered at six and one-half hours (=12:30 pm).
+וקרב בשבע ומחצה – the completion of its offering is at seven and one-half hours (1:30 pm) for we tarry one hour while performing this ritual.
+
+Mishnah 2
+
+ששחטו שלא לשמו – such as when they were slaughtered for the sake of peace-offerings, or that the blood was received in the bowl out of which the sprinkling is done or brings the blood to the altar or he cast the blood on the altar.
+או לשמו ושלא לשמו – such as that it was slaughtered for its sake but received the blood not for its sake.
+או שלא לשמו – this ending part [of our Mishnah] teaches us that we consider from one form of Divine service to another, for if he thought at the time of the Divine service for this one on the service of its fellow [sacrifice] to perform with that thought, it is invalid, such when he said: “Behold I slaughter for its sake on the condition to cast its blood not for its sake, the sacrifice (i.e., festive peace-offering) is invalid immediately, and even if he didn’t perform the second as an invalid thought like the case as he thought, and that is the implication of our Mishnah, or that he thought at ther time of the slaughter to cast the blood not for its sake, we derive this from the Biblical verse, as it is written (Exodus 12:27): “You shall say, ‘It is the Passover sacrifice to the LORD’…” until it would be that the sacrifice is for the Passover offering and it implies to be indispensable.
+
+Mishnah 3
+
+שחטו שלא לאוכליו – a sick person or an old person or a minor who are unable to eat an olive’s bulk of meat and there aren’t other appointments to office other than these. It is invalid since it is written (Exodus 12:4): “according to what each household will eat.”
+למנוייו – he was registered for this group and he slaughtered it for another group.
+לערלים – For Israelites whose brothers died on account of circumcisions, and these are invalid to eat the Passover sacrifice, as it is written (Exodus 12:48): “But no uncircumcised person may eat of it.” And those who are impure are forbidden to Holy things and they are liable to extirpation on their eating it.
+לאוכליו ושלא לאוכליו כשר – and it is not similar to for its sake and not for its sake, for invalid that is there – is his being invalid in his body. For the thought that makes him invalid was in the body of the sacrifice, but for those eat it and for those who don’t eat it, the thought does not invalidate ממthe body of the sacrifice, but rather something which is outside of it.
+ממרס בדמו – that the blood not become congealed so that it would be worthy for casting/tossing.
+ואם זרק קודם לתמיד כשר – since even though the Passover offering is later than the daily whole burnt offering because it is written concerning it (Deuteronomy 16:7 – see Pesahim 59a): “[and none of the flesh of] what you slaughter on the evening…,” and “at twilight” (Exodus 12:6) does not made invalid through this.
+
+Mishnah 4
+
+השוחט את הפסח על החמץ – that is to say, at the time of the slaughtering [of the Passover offering], there was leaven in the domain of the slaughterer or one of the members of his group, even if there was no Hametz in the courtyard [of the Temple] 
+He violates a negative commandment - of (Exodus 34:25): “You shall not offer the blood of My sacrifice with anything leavened,” and the sacrifice itself is not made invalid.
+אף תמיד – of the twilight on the Eve of Passover that was slaughtered with leaven that for there was leaven in the domain of the slaughterer or the person offering the sacrifice violates a negative commandment, for he expounds upon the word, “[the blood of] My sacrifice” (Exodus 34:26) that is special to me, and that is the whole daily-offering , but the Halakha is not according to Rabbi Yehuda.
+ר' שמעון אומר הפסח בי"ד – that he slaughtered it with leaven for its sake, he is liable because of “You shall not offer the blood of My sacrifice with anything leavened,” (Exodus 34:25) for the Passover Sacrifice is valid/fit and the slaughtering is appropriate and it is for the purpose of slaughtering.
+שלא לשמו פטור – that it is invalid and it is a slaughtering that is not worthy and not for the sake of slaughtering.
+ושאר כל הזבחים – that were slaughtered on the fourteen [of Nisan] after noon with leaven.
+בין לשמן בין שלא לשמן פטור – for even though they are fit, as it is taught in the Mishnah (Tractate Zevakhim, Chapter 1, Mishnah 1 AND Tractate Yadayim, Chapter 4, Mishnah 2): “All the animal offerings that were slaughtered not for their own name are valid, etc.” nevertheless, they are exempt, as it is written: (Exodus 34:25): “My sacrifice,” “My sacrifice” twice: “You shall not offer the blood of My sacrifice [with anything leavened].” (Exodus 24:25) and (Exodus 23:18): ‘You shall not offer the blood of My sacrifice with anything leavened.” And what Halakha did the All-Merciful separate them and not write “My sacrifice” in one verse? And everything is implied, whether regarding the Passover offering or regarding all the rest of the animal sacrifices, to tell you that at the time when there is an animal sacrifice that is, on the fourteenth [of Nisan] when there is the Passover offering, he is not liable for the rest of the animal sacrifices, and at the time when there isn’t an animal sacrifice, such as during the Passover, he is liable for the other animal sacrifices if they were slaughtered with leaven.
+ובמועד – during the Passover holiday, if it was for the sake/in its name that it was slaughtered for the Passover offering with leaven, 
+it is exempt from “You shall not offer [the blood of My sacrifice with anything leavened]” (Exodus 34:25), for a Passover offering that was not at its appropriate time, for its sake, is invalid, and it is a slaughtering that is not appropriate.
+שלא לשמו – but for the sake of peace-offerings, 
+one is liable, for this is what it refers to that it should be the appropriate slaughtering, and he is liable because of “You shall not offer,” with the negative commandment of (Exodus 13:7), “no leaven shall be seen with you” and (Exodus 12:19): “no leaven shall be found in your houses for seven days.”
+ושאר כל הזבחים – that were slaughtered during the Festival [of Passover] with leaven.
+בין לשמן בין שלא לשמן חייב – for the Biblical verse on the rest of the offerings is also a warning.
+חוץ מן החטאת ששחטה שלא לשמה – and it is invalid because it is written regarding the slaughtering of a sin-offering, it and not what was slaughtered not for its own sake.
+
+Mishnah 5
+
+הפסח נשחט בשלש כתות – [whether the community is large/many] whether the community is small, and all of them would be able to slaughter at the same time, it is Mitzvah to divide up into three groups one after the other.
+שנאמר ושחטו אותו כל קהל עדת ישראל – “assembled,” and “congregation” and “of Israel” , these are three groups.
+בזיכי – large pans/censers to receive the blood in them .
+שורה שכולה כסף כסף – and this is much better.
+ולא היו לבזיכים שלוים – wide, sharp [rims/saucers] from above and below them in order that they wouldn’t be able to it on the ground lest the Kohanim place them to sit on the ground, until they receive other blood on account that they are any and they might forget them and the blood will congeal and it won’t be appropriate for tossing/casting.
+
+Mishnah 6
+
+שחט ישראל – if he wanted hat the slaughtering would be fit by a foreigner (i.e., non-Kohen) for all of the sacrifices.
+וקבל הכהן – [The Kohen received] the blood in the vessel/censer – that when he receives it and onwards is the Mitzvah for the priesthood.
+נותנו לחברו – for they are standing like a line.
+וחברו לחברו – for it comes to teach us that (Proverbs 14:28): “A numerous people is the glory of the king.”
+ומקבל את המלא – from the hand of the one gives first and afterwards, he returns the empty one, but not the opposite – that he returns the empty one first, for when he extends this to him from his hand it is required to receive it for we cannot forgo the opportunity to observe the commandments.
+זריקה אחת – in the vessel/censer itself and not a gift with the finger, for you do not have a sacrifice that requires a finger other than the sin-offering itself, as it is written (Leviticus 4:30): “[The priest shall take] with his finger [some of its blood and put it on the horns of the altar of the burnt offering].”
+כנגד היסוד – in the directions of that are on the altar that the base is below them and he casts while he is upright of the altar and he falls to the base, and because the base does not surround the altar other than the northern side and the western side and he eats on the southern side one cubit and on the east side one cubit as it is explained in the Tractate Middot (Chapter 3, Mishnah 1), therefore it was necessary to say “toward the base.”
+
+Mishnah 7
+
+קראו את ההלל – each of the three groups.
+אם גמרו שנו – When they would begin to slaughter, they would begin to recite [Hallel] and if there many Passover sacrifices and the time of their slaughtering stretched out until they completed and still there were many to slaughter, they would return and recite [Hallel] a second time and if they read it twice and still had not completed the slaughtering of the Passover offerings of that group, they would go back and recite it a third time, and similarly for the second group and the third group.
+אע"פ שמעולם לא שלשו – for the Kohanim were many and zealous.
+לא הגיעו לאהבתי – even one time.
+
+Mishnah 8
+
+שהכהנים מדיחים את העזרה – because there was a great amount of blood , they would rinse it (i.e., the courtyard) on the Sabbath for the canal of water would go in the courtyard and when they would want to rinse it, they would stop up the hole where it (i.e., the water) comes out and the water stretches out over its banks and rinses the entire courtyard [for the courtyard was entirely a floor of alabaster], and afterwards they open the hole and the waters come out.
+מדם התערובות – that is lying on the floor. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 9
+
+אונקליות – nails whose heads were bent from above.
+ובעמודים – that were set up in the slaughter house, in the courtyard were small pillars that were called “stumped”/”dwarfed” (see Mishnah Tamid, Chapter 3, Mishnah 5).
+חלקים – their scales/skin was branched off/forked.
+שחל להיות בשבת – and they are not able to carry the poles.
+ידו על כתף חבירו – and they hang it on the membrum of his knees with his arm. But the Halakha is not according to Rabbi Eliezer, for it is permitted to carry the poles since there is no prohibition of acts as Sh’vut (forbidden by the Rabbis as out of harmony with the celebration of the day) in the Temple (see Pesahim 65a).
+
+Mishnah 10
+
+אימוריו – the fats that were offered on the altar.
+במגיס – a bowl; the Aramaic translation of his bowls is “his trays/his bowls.”
+ישבה לה בהר הבית – It is speaking about Shabbat when one cannot bring up their Passover offerings.
+בחיל – between the lattice-work (name of one of the approaches of the Temple fortification – see Mishnah Middot, Chapter 2, Mishnah 3) and the wall of the women’s court at the beginning of the ascent to the Temple.
+חשיכה יצאו וצלו את פסחיהן – for the roasting of the Passover offering does not override the [prohibitions of the] Sabbath.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+ואלו דברים בפסח דוחין את השבת – The Passover offering overrides the [prohibitions of the] Sabbath, as it states that its set time is Passover (Numbers 9:2): “Let the Israelite people offer the Passover sacrifice at its set time.” And it (i.e., the Torah) states “set time” with relation to the daily whole burnt-offering (Numbers 28:2): “Be punctilious in presenting to Me at stated times…”Just as “its set time” which is stated in regard to the whole daily burnt-offering overrides the [prohibitions of the] Sabbath, as it is stated (Numbers 28:15): “in addition to the regular burnt offering,” so also “its set time” that is stated in connection to the Passover offering overrides the [prohibitions of the] Sabbath.
+שחיטתו וזריקת דמו – it is impossible to perform them at night, as it is written (Leviticus 7:38): “when [during the day] He commanded that the Israelites present their offerings to the LORD…” during the day, and not during the nighttime.
+מחוי – wiping, like (Proverbs 30:20): “She eats, wipes her mouth.” Scraping its entrails overrides the Sabbath, so that it does not smell badly.
+צלייתו והדחת קרביו אין דוחין – for it is possible [to do these] after it becomes dark.
+הרכבתו – on his shoulder to bring it via the public domain to the Temple courtyard, and even though there is no prohibition other than Sh’vut/an occupation forbidden by the Rabbis on the Sabbath as being out of harmony with the celebration of the day for the living can carry itself, it does not override [the prohibitions of the Sabbath day] for he could have prepared it from yesterday, and similarly, his bringing it from outside the Sabbath limits, and the cutting of its (i.e., the sacrifice’s) warts of the Passover offering to remove its defects even though he has no prohibition other than Sh’vut, that he cuts it with his teeth or with his hand, they do not override the prohibitions of the Sabbath. And as it is taught in the Mishnah at the end of Tractate Eruvin (Chapter 10, Mishnah 13), “They cut off a wart in the Temple,” this is something dry, that one crushes that which is brittle but our Mishnah here is speaking of something moist (Pesahim 68b), and even though he severs it with his teeth or with his hand, or indirectly , and even as such, it is prohibited with a moist [wart], for he could have done It from yesterday.
+דוחין – for he (i.e., Rabbi Eliezer) holds that requirements for a religious act [to be performed on the Sabbath] override the observance of Shabbat (see Shabbat 19a).
+
+Mishnah 2
+
+שחיטה שהיא – [slaughter which is] forbidden with non-holy animals on the Sabbath because of the complete prohibition of work, even though they override the [prohibitions of the] Sabbath on Passover.
+אל שהם משום שבות לא ידחו – with astonishment!
+יום טוב יוכיח – that they permitted on it (i.e., Yom Tov) slaughtering and cooking which is one of the primary forms of work and are permitted to the commoner, but they prohibited on it to bring something from outside to the Sabbath limits and to eat it, since it was possible for him [to do so] from the day before, and even though the Sabbath limits are Rabbinic [in nature and origin].
+מה ראיה רשות למצוה – the eating of a commoner is optional, but for the needs of On High (i.e., God), it is a commandment, and if the Sages established the prohibition of their Sh’vut/an occupation forbidden as being out of harmony with the celebration of the day in an optional place, they can establish it even in the place of a commandment/Mitzvah. And Rabbi Yehoshua holds that every joy of the Yom Tov/Festial is a commandment, but nevertheless, it does override Sh’vut.
+הזאה תוכיח שהיא מצוה – with someone who is defiled through contact with the dead that his seventh days occurs on the Sabbath on the Eve of Passover, for if he would not sprinkle, he could not offer his Passover sacrifice, and nevertheless, it does not override [the prohibitions of Shabbat] for Rabbi Akiva has established/holds it does not override [the prohibitions of Shabbat]. For the sprinkling [of the blood] is Sh’vut/an occupation forbidden as begin out of harmony with the celebration of the day, for it appears as something that a man does repair.
+ועליה אני דן – and also on the sprinkling [of the blood] I dispute and say that it should override [the prohibitions of the Sabbath] and is not indispensable from the Passover sacrifice, from an inference from the weaker to the stronger/Kal VaHomer on its own.
+א"ל ר' עקיבא או חלוף – or I will reverse the law, for it is obvious to him that sprinkling [of the blood[ is indispensable and we derive it by use of a Kal VaHomer/an inference from the weaker to the stronger from it to the slaughtering [which is indispensable].
+במועדו – “Let the Israelite people offer the Passover sacrifice at its set time” (Numbers 9:2).
+הבא לי מועד לאלו – that they should have a fixed time, just as they fixed for slaughtering, therefore, since they did not fix a time for them and it is able to be done from the day before, it does not override [the prohibitions of Shabbat]; but the sprinkling [of the blood] is not from the essence of the Passover sacrifice and the words, “at its set time” are not written concerning it. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 3
+
+אימתי מביאים עמו חגיגה – with the Passover offering on the fourteenth of Nisan.
+בשמן שהוא בא בחול ובטהרה – for even though that the Passover offering overrides the [prohibitions of the] Sabbath and impurity, the [free-will] Festival offering does not override the [prohibitions of the] Sabbath.
+ובמועט – if the Passover offering was too small for the feeding of the members of the group, and they consume the Festival offering first in order that the Passover offering would be the completion of their satisfaction.
+במרובה – that the group was small and the Passover offering was enough for them alone.
+ובטומאה – that most of the community is ritually impure.
+אין מביאין עמו חגיגה – as the Festive offering of the fourteenth is option and not obligatory.
+
+Mishnah 4
+
+מן הבקר – which is not the case on Passover that it doesn’t come neither from the cattle and not from the female [sheep].
+
+Mishnah 5
+
+הפסח ששחטו שלא לשמו – on the fourteenth of Nisan that fell on Shabbat and thinking that just as it is permissible for the sake of those who eat it, similarly it is permissible for the sake of those who may not eat it.
+חייב חטאת – for he violated the Sabbath inadvertently.
+אם אינן ראויין – for the Passover offering, such a calf or a ram that is two years old or a female, he is obligated upon it a sin-offering if escaped his memory that it was Shabbat, or that we was permitted to slaughter other sacrifices for the purpose of the Passover offering on Shabbat, for he is not erring in the mater of a commandment, for everyone knows that that it is not fit for Passover.
+ואם ראויין הן – such as a lamb for a peace offering that was slaughtered for the purpose of the Passover offering, and because he was hasty and busily engaged to slaughter his Passover offering, he erred in this matter and did not remember that it been sanctified for another offering.
+ר"א מחייב חטאת – even though he erred in the matter of a commandment.
+ור'י פוטר – for he holds that he erred in the matter of a commandment and performed a commandment on this account, he is exempt from the liability of a sin-offering connected with it , for he did the Mitzvah by offering a sacrifice, and all the offerings that were made not for the sake of that offering are valid, and even if they are slaughtered for the purpose of the Passover offering, Rabbi Yehuda declares them fit in the chapter “The daily whole-burnt offering that was slaughtered” (Mishnah Pesahim, Chapter 5, Mishnah 4).
+מה אם פסח – that one is permitted to slaughter it (i.e., the Passover sacrifice) on Shabbat for its own sake, if he changed its sake, you have admitted, at least, that you are liable for a sin-offering as is taught above.
+ששינהו לדבר האסור – for he slaughtered it for the sake of other sacrifices that are prohibited to slaughter them for on Shabbat.
+ששינהו לדבר המותר – that he slaughtered it for the purpose of something that is permitted to slaughter it on Shabbat.
+אימורי צבור – the parts of those sacrifices offered on the altar in public on the Sabbath such as the daily whole-offerings and the additional/Musaf offerings will prove that they are permitted to slaughter them for their own sake. And he who slaughters other sacrifices for the sake of their specific purpose on the Sabbath is liable.
+שיש להן קצבה – that he doesn’t see others engaged in its slaughtering, and since the daily whole offering was slaughtered, he knows that he does not have to slaughter another. Therefore, he does not err but rather makes an inadvertent mistake, for he didn’t have err in this matter.
+תאמר בפסח שאין לו קצבה – for everyone needs this, and behold, he sees many others engaged in this and he is anxious to engage in the Mitzvah/commandment. For even if he had already slaughtered the Passover sacrifice and found this offering standing in the Temple courtyard, and he thought that it was the Passover offering and slaughtered it in the name of someone, he is in error about a matter of a Mitzvah.
+רבי מאיר אומר – He who slaughters on Shabbat other animal offerings (i.e., especially Festival offerings) all the days of the year for name of the sacrifices offered on the altar for the community, he is exempt. But the Halakha is according to Rabbi Yehoshua and the Halakha is not according to Rabbi Meir.
+
+Mishnah 6
+
+לאוכליו ושלא לאוכליו פטור וכו' – for this is a fit Passover offering as we said in the chapter “The whole burnt-offering that was slaughtered” (Chapter 5, Mishnah 3 of Tractate Pesahim), for a person who slaughters for the invalid and the valid is not invalid.
+שחטו ונמצא בעל מום חייב – for it is an inadvertent error, and he was not forced into it, for he could have [checked/examined it].
+שמשכו בעלים את דים – [the owners withdrew their hands from it] before the slaughtering and registered on another
+or that they died or that they were defiled, for now, they were not given Shabbat to override [the prohibitions] 
+to make them exempt for he was compelled, for he had not known that this was the situation and was not able to check/examine this.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+כיצד צולין. שפוד של רומן – but not other woods that release water, for it must be (Exodus 12:9): “[Do not eat any of it raw,] or cooked in any way with water, [but roasted – head, legs and entrails -over the fire],” but pomegranate does not release water. But, not with a metal spit (Pesahim 74a), as earlier, when part of it warmed, all of it is warm and it is roasted from the heat of the spit, and the All-Merciful stated (Exodus 12:9), “roasted...over the fire,” and not roasted with something else.
+כמין בשול הוא זה – when they cook the large intestines in it, like it is within the pot.
+תולין חוצה לו – they insert the spit above from the mouth of the lamb . And the Halakha is according to Rabbi Akiva.
+
+Mishnah 2
+
+אמר רבי צדוק וכו' – Our Mishnah is deficient and should be read as follows: If the grille is perforated, it is fit. And Rabbi Tzadok said, etc. And the Halakha is according to Rabbi Tzadok.
+נגע הפסח בחרסו של תנור יקלף – [he should peel off] from the Passover [sacrifice] at the place where it touches the oven, for it roasted there from the heat of the earthenware of the oven and it is not roasted by fire [as required by Biblical law -see Exodus 12:9].
+נטף מרוטבו על החרס וחזר אליו – that the fat that had been warmed by the earthenware went back and was absorbed by the Passover [offering].
+יטול את מקומו – and peeling is insufficient other than by taking the like the thickness of a finger’s worth. For the fat was absorbed in it a great deal and that fat is roasted from the earthenware.
+נטף מרוטבו על הסולת – and the flour is heated (Pesahim 76a) which roasts the gravy on account of the flour, and that gravy that is within the flour is forbidden to eat since it was roasted on account of something else. Therefore, he takes a handful from its place and burns that handful like other impure Holy Things.
+
+Mishnah 3
+
+סכו בשמן תרומה – since it is permitted to based the Passover [offering] with fruit juice.
+אם חי ידיחנו – that it did not absorb.
+ואם צלי הוא – it requires peeling because it absorbed.
+שאין פודין – sell
+מעשר שני בירושלים – and even to eat it in ritual purity, as it is written (Deuteronomy 14:25): “You may convert them into money. Wrap up the money and take it with you to the place [that the LORD your God has chosen].”
+
+Mishnah 4
+
+חמשה דברים – there is no community sacrifice that is eaten other than these, and the community sacrifice overrides the impurity, as we derive from the Passover [sacrifice] as it is written regarding it (Numbers 9:2): “[Let the Israelite people offer the Passover sacrifice] at its set time,” and overrides the defilement when most of the community are impure, for such we say (Numbers 9:10): “When any of you or of your posterity who are defiled….” The individual is postponed, but the community is not postponed. And regarding community sacrifices, it is written (Numbers 29:29): “All these shall you offer [to the LORD] at the stated times,” so just as it is stated with regard to Passover, “at its set time,” and our Mishnah teaches us that even though they are offered [in a state of] impurity, to fulfill the community’s religious obligation, they are not eaten in impurity. And that we are taught five things and are not taught community sacrifices, etc., their number excludes the Festival offerings of the Festivals that are compared to the individual sacrifice because they come at the gathering of the assembly of members for the festivals and do not override the impurity in the same manner that they do not override the Sabbath.
+זבחי שלמי צבור – the lambs of Atzeret/Shavuot, for there are no other peace-offerings for the community.
+ושעירי ראשי חדשים – and it did not teach the goats of the festival, for since we have learned that the community peace-offering sacrifices are kinds of life and they are not eaten in impurity and the same law applies for all the rest of the kinds of life, and the Mishnah did not need to teach the goats of the New Moons except for the fact that it is not written regarding them, “its set time”/”Moed” and you might think that they do not override the defilement for all the community sacrifices are derived from “Moed”/set time/Festive season, as it is written regarding all of them (Numbers 29:29): “All these shall you offer [to the LORD] at the stated times.”
+שלא בא מתחלתו אלא לאכילה – for when the essential commandment of the Passover [sacrifice] was commanded, it was ordained for eating, as it is written (Exodus 12:4): “…according to what each household will eat,” and when the All-Merciful permitted to include that defilement from a person is postponed, but a community is not postponed, with the knowledge that eating is permitted.
+
+Mishnah 5
+
+<b>The meat became impure but the forbidden fats remains [pure], one may not sprinkle [its] blood [on the alter]</b> since the reason for the coming of the paschal sacrifice is for eating.
+<b>And it is not like this with [other] offerings</b> that even if the meat becomes impure and the forbidden fats remain [pure], [its] blood is sprinkled.
+
+Mishnah 6
+
+נטמא הקהל – through defilement with the dead, for the Passover [sacrifice] is not postponed because of the defilement other than from defilement with the dead (Zevahim 22b).
+יעשו בטומאה – and even impure individuals for [the Passover (Sacrifice)] of pure individuals which itself is offered in impurity comes because of the Kohanim, for the community sacrifice that comes in defilement is not divided/interrupted, for after a sacrifice of the majority comes in impurity, even the individuals do them in impurity.
+
+Mishnah 7
+
+ואח"כ נודע שהוא טמא – The Passover [offering] or the blood [became defiled].
+הציץ – effects pardon and he is exempt from the Second Passover.
+נטמא – its owner the defilement of the body with the dead.
+אין הציץ מרצה – and he is obligated for the Second Passover, for at the time of the sprinkling [of the blood] it is not someone making the Passover [offering] for the All-Merciful has postponed it..
+הנזיר – as it is written (Numbers 6:7): “If a person dies [suddenly] near him, [defiling his sacred hair]…,”(Numbers 6:12): “the previous period shall be void, [since his consecrated hair was defiled],” for if he had been defiled by [contact with] the dead before the bringing of his sacrifices, it makes void the days of a Nazirite’s vow which have been observed.
+הציץ מרצה על טומאת הדם – and his shaving is valid and he is permitted to drink wine and to become defiled to dead people.
+ואין הציץ מרצה על טומאת הגוף – any defilement by the dead that a person did not know of prior to this is called טומאת התהום /a grave in the depth (i.e., covered up uncleanness discovered).
+
+
+הציץ מרצה – It is a usage dating from Moses as delivered at Sinai (i.e., a traditional interpretation of a written law) that the grave in the depth that was permitted to them, since he did not recognize a person with this defilement ever, and if it this defilement became known to him after he had offered his Passover [sacrifice], he doesn’t need to do the Second Passover. And similarly, a Nazirite to whom it became known about a grave in the depth (i.e., covered up uncleanness discovered), after he brought his sacrifices, he does not need to bring a sacrifice of defilement, for they did not mention the grave in the depth other than with defilement from [contact with] the dead alone.
+
+Mishnah 8
+
+לפני הבירה – The entirety of the Temple is called בירה/the chosen, Divine residence. So that they would be careful that they are not in contact with defilement.
+מעצי המערכה – so that they do not embarrass whomever who lacks wood.
+מיעוטו – and similarly, portions of the sacrifices left over beyond the legal time and bound to be burned of the pure Passover [offering].
+הציקנין – (Pesahim 82a) – the miserly. Narrow-minded/selfish, burn that lesser part that had been defiled and the remnant portions of the sacrifices left over beyond the legal time and bound to be burned from a pure Passover [sacrifice], in front of the chosen, Divine residence.
+
+Mishnah 9
+
+הפסח שיצא – outside of the walls [of Jerusalem].
+ישרף מיד – [it should be burned immediately] on the fourteenth [of Nisan] and he does not have to delay until the morning of the fifteenth in order that it is appearance is allowed to spoil (i.e., wait until the flesh looks disfigured by beginning decay), that is, that it should come to be portions of the sacrifices left over beyond the legal time and bound to be burned. But however, on the Holiday/Yom Tov, he is not able to burn it as we don’t burn Holy Things on Yom Tov.
+נטמאו בעלים או שמתו – there is no invalidation of his body other than on account of something else.
+תעובר צורתו – He should wait until it comes to be portions left over beyond the legal time, and afterwards he should burn it.
+אף זה ישרף מיד – Rabbi Yohanan ben Beroka does not disagree with the First Tanna/teacher [of the Mishnah] other than when the owners became defiled or they had died prior to the tossing of the blood, and it is not considered meat to be eaten and it is for him like an invalidation of his body. But the Halakha is not according to Rabbi Yohanan ben Beroka.
+
+Mishnah 10
+
+העצמות – for he is not able to break them because the break of the bone is prohibited, and there remains among them the brain/marrow which requires burning.
+והגידין – which are forbidden to be eaten and one is not liable for them from the Torah, such as the case of the fat of the sciatic nerve which is permissible, but holy Jews practiced regarding them with a prohibition. Alternatively, the outer sinew which is closest to the skin which is prohibited, and we are not liable concerning it, but from the Torah, it is a remnant left over beyond the legal time, and it is impossible to eat it for the Rabbis prohibited it.
+והנותר – the meat of the Passover [offering] that they had been careless about while eating it and it became a remnant left over beyond the legal time.
+ששה עשר – which is the Intermediate Days of the Festival. Even though it had become defiled in the morning of the first [day], it is not permitted to burn it on the Holy Day, for the burning of Holy Things is a positive commandment, and the Holy Day is a positive commandment and a negative commandment, and a positive commandment does not override a negative commandment and a positive commandment.
+
+Mishnah 11
+
+כל הנאכל בשור הגדול – that already had become distasteful, all in the future will get harder.
+יאכל בגדי הרך – appropriate for eating on Passover all eight days. But what is not eaten with a large ox, is not registered upon it during Passover, even though that it is soft now, since it will get hard over the course of time.
+וראשי כנפים וסחוסים – This is how it should be read: And that which is eaten of the big ox – the ends of the shoulder blades, the gristles, which we call טנרוס /TANROS in the foreign language that are at the head of the shoulder blade and the rest of the gristles such as the ear-lobe and the gristles of the breast and the small ribs at the end of the spine, since the big ox which is eaten by boiling, they eat the soft lamb roasted.
+אבל המותיר בטהור וכו' – as it is written (Exodus 12:10): “You may not leave any of it over until morning; if any of it is left until morning, you shall burn it.” The Biblical verses comes to give a positive commandment after a negative commandment, to say that if you transgressed the negative commandment, fulfill the positive command and you won’t be flogged. Alternatively, since it is a negative commandment which has no action with it, and any negative commandment that doesn’t have an action associated with it, one is not flogged for it.
+והשובר בטמא וכו' – as it is written (Exodus 12:46): “nor shall you break a bone of it,” a kosher/fit individual is warned on the breaking of a bone, but he is not warned on the breaking of a bone of something invalid.
+
+Mishnah 12
+
+<b>A limb</b> from the Paschal sacrifice.
+<b>Part of [a limb] left</b> [the group's] boundaries, and it is necessary to chop the portion that exited; as it says (Exodus 22) "And meat that was torn (died without slaughter) in the field you should not eat," this is explained to refer to any flesh that was left out in the field i.e. it left it's boundaries; Like holy of holies that went beyond the courtyard or lesser holies that exited Jerusalem: that meat that left is considered "torn" and you should not eat it.
+<b>Cut</b> the part of the meat that exited in a circle until the bone.
+<b>And peel</b> the meat that didn't depart until it reaches the joint, and eat the peeled meat since it did not exit, and chop the joint and send off the entire bone of which part left the boundary.
+<b>And with mukdashim:</b> other sacrifices sans the paschal sacrifice cleave the portion that exited (through the bone) with a cleaver. With the paschal sacrifice it is forbidden to do this, since it is prohibited from having a bone broken.
+<b>He cut it with a hatchet:</b> The same part of the limb that came out. And on Passover, he cannot do so because he is warned about breaking a bone.
+<b>From the door-wing and inside:</b> A door-wing is any place where the door closes i.e. the place that the door overlaps and taps when it is closed. (This is the inner lip of thick portion of the door until the spot of closure. From the wing inwards.) This is entirely inside the city.
+<b>As inside:</b> and eat there the lesser holies.
+<b>From the door-wing and towards the outside</b>: This is from the point of closure outwards, it is considered outside.
+<b>The windows</b> that are in the walls of Jerusalem. And the thickness of the top of the wall in the roof, is considered like the inside.
+
+Mishnah 13
+
+שתי חבורות שהיו אוכלות – one Passover [offering].
+אלו הופכים פניהם הילך ואלו הופכים פניהם הילך – and even if they appear as two groups eating one Passover [sacrifice], we don’t care, for the All-Merciful said (Exodus 12:7): “of the houses in which they are to eat it,” which implies two people eating one Passover [sacrifice] in two houses, as it is written: "יאכלו" /”they are to eat it” [two] "אתו"/”it” - one Passover [sacrifice] in two [houses]. And both groups turn their faces like they are in two homes. (see Talmud Pesahim 86a)
+והמיחם – that warms up the warm foods that they pour in it wine, it is permissible to place it in the middle in order that it be pleasing for both groups to pour to here and to there, and even though that it separates between the groups, we don’t care.
+וכשהשמש – [the waiter] who serves both group, stands from one group – one when he began to eat the Passover [sacrifice] with it (i.e., the group) and pours for the other group.
+קופץ את פיו – he closes and muzzles his mouth and turns his face to the side of his group, that they should not suspect him that he is eating with the other group, for one person cannot eat with two groups, as we have said.
+והכלה – who is embarrassed, is permitted to turn her face to the other side and to eat, as the Passover [offering] is eaten in two groups.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+האשה תאכל משל בעלה – all the time that she did not explain that her mind/intentions are with her father, for generally her intention is to be counted with her husband.
+רגל הראשון – that was after her marriage, for it is the manner of married women to go to the house of their fathers.
+תאכל במקום שהיא רוצה – and such is the case where she is not pursued until now to go regularly to the house of her father. Therefore, it is doubtful to us which is preferable to her.
+אפטרופין – an orphan that had two guardians/administrators and he assigned this one for his Passover offering and that one for his Passover offering.
+לא יאכל משל שניהם – neither from the Passover offering of this one, nor from the Passover offering of that one. For who gave permission to divide the one to be appointed with this one and he has no remedy other that if the both of them wanted to be appointed with the one.
+לא יאכל משל רבו – but he eats from his own [only] and since it is the law that they force the master and he writes a bill of manumission for him, even though he has is not yet freed, he is like a free person. Therefore, he eats of his own.
+
+Mishnah 2
+
+שחט גדי יאכל – his master [should eat] from him [the kid] and even though all of the other Passover offerings are regular, the frequent is nullified since he didn’t express to him that he relied on it.
+יאכל מן הראשון – and the second one should be burned. And in the Gemara (Pesahim 88b) maintains that this is specifically with a king and a queen; there are those who say that it is because of the peace of the kingdom, and there are those who say that because they rely on their servants and they are not exacting about their [Passover] meal, whether with kids or lambs. Therefore, he should eat from the first, since there is no intimation that you care for a thing to be exactly as you want it, for with the first, they have fulfilled their religious obligations. But the people of the world that are particular, he should not either from the first nor the second, for we hold that they are not registered with two Passover offerings as one, to eat from whichever of them that he wants, for there is no retrospective designation. For when he wanted to eat from this one, perhaps at the time of slaughtering, mind was not upon it.
+שכח מה שאמר – that he expressed to him a kid or a lamb.
+וטלה שלי – In the Gemara (Pesahim 88b) maintains it such as the case where the servant when to the shepherd where his master is accustomed and who wants his remedy (i.e., that things go right for the master), and he (i.e., the shepherd) said to him: “If it is a kid,” your master would tell you that the kid is his and that the lam is your on the condition that your master will not have possession of it,” and in such a manner, the servant acquires itr, for it had not been like this, what the servant acquired, the master acquired and it would be that both of them belong to the master.
+ופטורים מלעשות פסח שני – and even though both of them go out to the place of burning and are not eaten because their registration was not known. However, the slaughtering and sprinkling [of the blood] are valid, one for this one and one for the other one, for before Heaven it is revealed.
+
+Mishnah 3
+
+ON HE WHO ARRIVES IN JERUSALEM FIRST - To encourage them, that they will all try to be first. All children will be on the paschal offering but he who comes first merits first and everyone else does so after him, due to him.
+עד שיזרוק הדם – he can take possession, even after the slaughtering until the blood is tossed. But Rabbi Shimon admits that they are not registered other than until it is slaughtered. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 4
+
+הממנה אחרים על חלקו – one from the members of the group that registered others in his share, without the knowledge of the group.
+ראשין בני חבורה לומר לו – “take what is yours, and go out and eat, you and your friends, for the members of the group are appeased/reconciled to have all these opinions in their group. And this Tanna has a Passover offering that is eaten by two groups (see Mishnah Pesahim, Chapter 7, Mishnah 13)
+
+Mishnah 5
+
+זב שראה שתי ראיות – for he is defiled for a seven day period, and does not require a sacrifice.
+שוחטין עליו – even though the sun had not set and he who immersed at the time of the slaughter [of the Passover offering],is worthy to eat it in the evening, and especially someone who was impure who came in contact with the dead whose seventh day occurs on the fourteenth [of Nisan] is postponed until the Second Passover (14 Iyyar), even though it is proper to eat it at night, as it is written (Numbers 9:6): “But there were some men who were unclean by reason of a corpse and could not offer the Passover sacrifice on that day.” On that day they were not able but in the evening they were able to eat the Passover offering, but they are postponed until the Second Passover. But other defilements, if they are worthy to eat at night, we slaughter for him and even though sunset had not come.
+ראה שלש – he was not worthy to eat until he brought atonement.
+שוחטין עליו – if his eighth day fell on the Eve of Passover, even if he did not bring his atonement. But he gave his sacrifices to the Jewish court.
+שומרת יום כנגד יום – Whomever sees [blood] within the eleven days between one menstruation and the [next] menstruation , that is required to court the day afterwards, we slaughter for her on the day of her counting. But since she counted part of the day, she is permitted to immerse [in the ritual bath]. And even though she is lacking sunset [which had not yet arrived], we slaughter [the Passover offering] on her behalf.
+והזבה – who saw [flux] on three consecutive days within the eleven [days between menstruation cycles], must count seven clean [days] and bring a sacrifice, we slaughter [a Passover offering] on her behalf on the eighth [day].
+
+Mishnah 6
+
+האונן – all the time that the dead is not buried he is called an Onen (during the period between death of one’s loved one and burial), and after he is buried, all the day of the death he is called an Onen. And the night afterwards he is an Onen from the Rabbis. But they did not let their words stand in place of extirpation concerning the Passover offering. Therefore, we slaughter for him for in evening it is fitting.
+והמפקח בגל – that fell on a a person and it is unknown if they would find him alive or dead, we slaughter [the Passover offering] for him as he is presumed to be ritually pure until he knows that he has become defiled.
+שוחטין עליהם – in the group of others.
+שמא יביאוהו לידי פסול – lest he become defiled as an Onen for his dead in the midst of his being busily engaged, and opening up a heap of debris, lest we find him dead, and it is found that he formed a tent (i.e., spread himself) on the defilement [of the corpse]. And the imprisoned, lest he not leave, and we are speaking of someone imprisoned in a jail of idolaters. For even though that they promised him lest they not free him, as their mouths spoke falsehoods, but if he was imprisoned by an Israelite, such as case where they force him to divorce an invalid woman, or to pay money, we slaughter for them [a Passover offering] , even by themselves, if they promised to set them free, for the Remnant of Israel does not speak falsehoods. And if the prison was in the midst of Jerusalem, even in the hands of idolaters, we slaughter [a Passover offering] for them by themselves, for it is possible that they are entering for Passover to the prison and eating it there. But for a sick person and an elder, we don’t slaughter [the Passover offering] for them by themselves, lest the illness become heavy upon them and they are not able to eat even an olive’s bulk.
+לפיכך – since at the time of the slaughtering they were appropriate and the blood is tossed upon them if a defilement befell them, like that which we said that they are exempt from performing the Second Passover.
+חוץ מן המפקח הגל – and it is found that he died underneath it one needs to do the Second Passover , for he was ritually impure from the beginning prior to the slaughtering it formed a tent on the defilement from the time that he began to open up the heap of debris, and if the heap was round it certainly formed a tent upon him from the beginning, but if the heap was long, perhaps at the time of the slaughter [of the Passover offering], it had not formed a tent on the defilement, and he is exempt from making the Second Passover.
+
+Mishnah 7
+
+אין שוחטין את הפסח ביחיד – as it is written (Deuteronomy 16:5): “You are not permitted to slaughter the Passover sacrifice [in any of the settlements that the LORD your God is giving you],” that is to say, for an individual.
+אפילו חבורה של מאה – Rabbi Yosi said it, that is to say, the matter does not depend other than on eating. An individual and he is able to eat an olive’s bulk, we slaughter for him; one hundred people and none of them can eat an olive’s bulk, we don’t slaughter for them, and the Halakha is according to Rabbi Yosi.
+אין עושין חבורת נשים ועבדים – to slaughter the Passover offering. Women and slaves are in one group because it offers an occasion to sin, but minors and slaves are not in one group, because of the licentiousness of pederasty. But women and slaves, each one alone, they make a group.
+
+Mishnah 8
+
+אונן טובל ואוכל פסחו לערב – since there is no status of a mourner between death and burial from the Torah other than during the daytime, as it states (Leviticus 10:19): “Had I eaten sin offering today,[would the LORD have approved?]” The daytime is prohibited; the nighttime is permitted. And he requires immersion [in a ritual bath, since he is forbidden until now with Holy Things, the Rabbis had to acquire immersion. But, the Onen/mourner between death and burial does not eat the rest of Holy Things in the evening. But mourning between death and burial is forbidden at night according to the Rabbis, but regarding the Passover sacrifice, they did not let their words stand in the place of extirpation. But the eating of other Holy Things is a mere positive commandment (Exodus 29:33): “These things shall be eaten only by those for whom expiation was made with them [when they were ordained and consecrated; they may not be eaten by a layman, for they are holy].
+השומע על מתו – the day of the report/news [of the death] is the mourner between death and burial according to the Rabbis. And similarly, he who gathered for himself the bones of his father and/or his mother, we say in [Tractate] Moed Katan, that he mourns over them all that day, and in the evening, he does not mourn over them.
+טובל ואוכל בקדשים לערב – for even the day itself is from the Rabbis.
+כפורש מן הקבר – and he needs sprinkling on the third and seventh day, and the Schools of Shammai and Hillel did not disagree other than regarding an uncircumcised heathen who circumcised on the fourteenth [of Nisan], as the School of Hillel holds that there is a decree lest he becomes defiled in the next year and would say that last year, I did not purify from my ritual impurity until the day of the Eve of Passover when I immersed and ate. Now also, I will immerse and eat [the Passover sacrifice], but he didn’t know that last year, he was a heathen and was not susceptible to ritual impurity; now he is an Israelite and susceptible to impurity. But the School of Shammai holds that we do not make this decree. But an uncircumcised Israelite , such as one whose both died on account of circumcision, everyone holds that he immerses and eats his Passover offering in the evening, and we don’t make the decree concerning an uncircumcised Israelite on account of an uncircumcised heathen.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+מי שהיה טמא. שאלו פטורין מן הכרת – the ritually impure or someone who was on a far-off journey, Scripture had exempted from making the First Passover [offering], and the principle of extirpation is concerning the first Passover. Therefore, if they didn’t make the Second Passover [offering], they are exempt from extirpation.
+ואלו חייבין בהכרת – One who inadvertently errs and doesn’t make [the Passover offering] or had been prevented by an unavoidable accident from making [the offering], they were obligated in the First Passover [offering] but that inadvertent error and the accident prevents them [from doing so], but if they willfully did not offer the Second Passover offering, they are liable to extirpation, as it is written (Numbers 9:13): “But if a man who is clean and not on a journey refrains from offering the Passover sacrifice, that person shall be cut off from his kin, [for he did not present the LORD’s offering at its set time; that man shall bear his guilt],” which implies that for all the rest of the inadvertent errs and unavoidable accidents that occurred with the First [Passover offering] except for becoming defiled and being on a far-off journey are liable for extirpation if they did not make the Second Passover [offering].
+
+Mishnah 2
+
+מן המודעית – the name of a place a distance of fifteen miles from Jerusalem, which is the measure of a walk of an average person during the days of Nisan and Tishrei when the days and nights are equal [in length] from sunrise until twilight, which the hour of the offering of the [Passover] Sacrifice.
+חוץ לאסקופת העזרה – even if he was close to Jerusalem and got sick and was delayed and did not arrive to the lintel of the courtyard until the end of the hour of the offering of the [Passover] sacrifice, is judged with the law of “on a far-off journey, for he was from inside from Mudait. And the Halakha is according to Rabbi Akiva.
+לפיכך נקוד על ה' – [of the word] "רחוקה"/”far-off”. I heard to explain that he was distant five cubits from the lintel of the courtyard, for even if he had not been distance other than only five cubits at the end of the hour [of the offering] of the [Passover] sacrifice, he is judged with the law of “on a far-off journey.”
+
+Mishnah 3
+
+והשני חמץ ומצה עמו בבית – As it is written (Numbers 9:12): “…They shall offer it in strict accord with the law of the Passover sacrifice.” It implies that the commandments on his body, such as “roasted” and that “they shall eat it with unleavened bread and bitter herbs” (verse 11), we perform them in strict accord with the law of the Passover [sacrifice], but commandments that are upon his body from another place such as getting rid of leaven and that the Passover [sacrifice] should not be slaughtered with leaven, we do not do this in strict accord with the law of the Passover [sacrifice].
+הראשון טעון הלל באכילתו וכו' – as it is written (Isaiah 30:29): “For you, there shall be singing as on a night when a festival is hallowed;…” The night which is sanctified for the holiday is the First Passover which requires [the recitation of] Hallel, and that which is not sanctified as a holiday does not require [the recitation of] Hallel.
+זה וזה טעונים הלל בעשייתן – for “night” was excluded from the word, “singing,” but “day” is not excluded.
+
+Mishnah 4
+
+לא יאכלו ממנו זבין – for concerning someone who is defiled by reason of a corpse, it is written (Numbers 9:10): "איש כי יהיה טמא לנפש" /”you...who are defiled by a corpse,” and we interpret from it – that an individual (if unclean on Passover) is suspended (i.e., postpones the celebration) until the Second Passover, but not the community (see Talmud Pesahim 66b) (but concerning a woman suffering from gonorrhea, even the community postpones)
+ואם אכלו פטורים מכרת – for a person who eats holy things while his body is impure, as it is written (Leviticus 7:19): “Only he who is clean may eat such flesh.” And near it (verse 20): “But a person who, in a state of uncleanness, eats flesh from the LORD’s sacrifices of well-being, that person shall be cut off from his kin,” meat that is eaten by those who are pure; those who are unclean are liable because of their uncleanness, and is not eaten by the clean, such as the Passover sacrifice that comes with uncleanness, the impure are liable for it because of their uncleanness.
+אף על ביאת מקדש – it exempts the men and women afflicted with gonorrhea if they entered in the Temple pure, and the Passover offering is suspended/postponed, because of the uncleanness, as it is written (Numbers 5:2): “[Instruct the Israelites] to remove from camp anyone with an eruption or a discharge and anyone defiled by a corpse.” At the time that those who are defiled by a corpse are sent out, those suffering with gonorrhea and lepers are sent out; if those who are defiled by a corpse are not sent out, those suffering with gonorrhea and lepers are not sent out. And the first Tanna does not explain the verse in this manner, since all of them need their portions from their gifts. And the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 5
+
+לילה אחד. ופסח דורות נוהג כל שבעה – Our Mishnah is deficient and it should be read as follows: and it is eaten in haste in one night and its fermentation/leavening all day, but the Passover for all generations its fermentation/leavening is for all seven days, for in the Passover of Egypt, it is written (Leviticus 13:3-4): “No leavened bread shall be eaten. You go free on this day [in the month of Abib],” we call it that he should not eat leavened products only on the day when you leave Egypt.
+
+Mishnah 6
+
+שמעתי – from my teachers.
+שתמורת הפסח, קריבה – peace-offerings after the Passover [offering].
+ותמורת הפסח אינה קריבה – and there is a substitute [for an animal set aside] for the Passover which is not offered, that itself is a peace-offering, but it should pasture until a blemish falls upon it and it is sold and he purchases peace offerings with the money received for it, for the left-overs from the Passover sacrifice are sacrificed as peace-offerings.
+ואין לי לפרש – I have forgotten on which one I had heard and should be offered and which one shojld be up out to pasture until it becomes unfit for pasture.
+הפסח – that became lost and he set aside another in its place, and it is found that the First Passover offering comes before the slaughter of the second, that it stood before us at the time of the slaughter, for I have established it at the time of the slaughter for the sake of the Passover offering, and that which which was not offered was pushed away by his hands and it itself is not offered as a peace-offering.
+עד שיסתאב – that a defect will fall upon it and it will not be fit for a sacrifice.
+וכן תמורתו – if he substituted for it a non-sacred animal afterwards.
+לאחר הפסח – that is to say, if after the slaughter of the second is found, for they did not establish the time for slaughter in the name of the Passover offering, and was not pushed aside by hands, and he offered it himself up as a peace offering.
+וכן תמורתו – and the same law applies when Rabbi Yehoshua wants to teach about the Passover sacrifice itself, there is a Passover offering that is made and there is a Passover offering that is not made.
+
+Mishnah 7
+
+ויפלו דמיו לנדבה – we give those monies into a box that is the Temple and offer from them voluntary burnt-offerings.
+לא יביאנו בנו אחריו לשם בפסח – for it is a Passover sacrifice whose owners died and there isn’t here any appointment to office/ordinations.
+
+Mishnah 8
+
+הפסח שנתערב – three lambs, one of the Passover offering, one of a guilt-offering and one of a burnt offering, that were confused, all of them should be sent out to pasture until they suffer a blemish.
+ויביא בדמי היפה שבהן – a burnt offering since perhaps the burnt offering was the best [of them]. And with the money from the best of them is a guilt offering for perhaps the best [of them] was a guilt offering, and with the money of the best of them was a Passover offering, if the Passover offering was first, all of them are to be set out to pasture, but if after the Passover offering they were set out to practice, he should bring them (i.e., the replacement lambs) for peace offerings since it is possible that the best of them was the Passover offering. And that difference in cost that it is necessary to add on to the other two until they reach the price of the best, he loses from his own [funds]. And how does he do it? If the best of them (i.e., of the three) was worth a Sela, he brings three Sela from his home (i.e., his own pocket) and takes the one Sela and says: In every place where it is a burnt offering, it is redeemed with by this Sela, and he brings from it a burnt offering. And he takes the second Sela and says: Every place where it is a guilt offering, it is redeemed by this Sela, and he brings this guilt offering for it, and similarly for the peace offering.
+נתערב הפסח בכבורות – for the giving of them worth (i.e. for firstlings) and the worth of the Passover offering are similar.
+ר' שמעון אומר אם חבורת כהנים יאכלו – all of them at that evening, for the firstlings are fed to the Priests. And he should offer the Passover offering for the sake of the Passover in every place where he is, and the offering of the Firstlings, in every place where they are at, and even though they are lessened at the time of the consumption of the firstling, for the firstling is eaten for two days and one night and now, we don’t eat it other than until midnight like the time [for the eating] of the Passover offering, and it is found that they would bring holy things into a house of impurity; Rabbi Shimon holds that one can bring holy things to the house of impurity; but the Rabbis dispute this and say that they should all be sent out to pasture until they become unclean and he should bring the money from the cost of the best of them as we have mentioned concerning the Passover offering that was mixed with the animal offerings. And the Halakha is not according to Rabbi Shimon.
+
+Mishnah 9
+
+צא ובקש – that which was lost and slaughter it for us.
+אם שלו נשחט ראשון – since for they said to him: “slaughter for us,” upon his they are counted/registered and theirs should be burned, for it is a Passover offering without owners and everyone eats from his (i.e., the individual’s).
+ואם שלהן נשחט ראשון – he (i.e., the individual) eats from his own, for he was not counted/registered on theirs , and they eat from their own, for they retracted themselves from the lost [Passover] offering and they had withdrawn their hands from it.
+והן אינן אוכלין עמו – for perhaps theirs was slaughter first and they withdrew their hands from this one.
+ושלהן יצא לבית השריפה – for perhaps his was slaughter first and they were not counted/registered on the second [one].
+ופטורין מפסח שני – for whichever way you turn, they were counted with the first, and the eating [of it] is not indispensable.
+אמר להן – that individual who went to search out the lost [Passover sacrifice], if I was late, count me/register me with you and slaughter it on my behalf. And they did not say to him, slaughter it for us.
+הוא אוכל עמהן – and his [sacrifice] is burnt, since he was counted/registered with theirs, for he was withdrawn from the first and he retracted from his agency.
+ושלו יצא לבית השריפה – perhaps theirs was slaughtered first and he was withdrawn [from his own for they] were made agents [for him].
+ופטור מפסח שני – for whichever way you turn, he was counted with the first, and the eating [of it] is not indispensable.
+אמר להן – slaughter for me, if I was late.
+ואמרו לו – he requested that he should slaughter for us.
+יאכלו כולם מן הראשון – and he is their agent and they are his agents.
+ואם אין ידוע איזה ראשון שניהם ישרפו – and they are exempt from the Second Passover [offering].
+אינן חייבין באחריות זה לזה – they have claim on each other, and we should not worry which was first, but he eats from his own and they eat from their own.
+
+Mishnah 10
+
+אלו מושכין להם אחד – of the Passover offerings. And these seize for themselves one [of the offerings].
+אחד – [one person] from the members of this group comes near the members of the other group, and one [person] from that [group] comes near this [group].
+וכך הם אומרים – to that individual who comes near them.
+אם שלנו הוא – that Passover offering that we seized for us, we have ascertained well that it is ours. Withdraw your hand from yours and be counted with us on ours.
+אם שלך הוא פסח זה – behold for you are upon it and our hands have withdrawn from ours, and it will be for the people of the other group and we will be accounted on that one which is yours. It is found that if they switched, for the entire group has withdrawn from theirs and are counted on that one that he ascertained. And so the members of the second group say to the individual who comes near them, and by force, one of their [group] has to come near those and to be registered with them, and we don’t say that they should withdraw from their own in every place and those [should withdraw from theirs and they should retract and one group should be registered with one and the other on the other. Because we say in a Baraita in the Gemara (Pesahim 99a) that it is forbidden to have all the members of the group to withdraw their hands from the Passover offering and to leave it without owners, for perhaps they switched and want to withdraw from their Passover offering and be registered to the other, for when they said: behold our hands have withdrawn from ours, there remains a Passover offering without owners immediately, and this is prohibited. And now that one of this group comes near the other group, whichever way you turn that there isn’t here a Passover offering without owners, and if they verified for themselves well, behold, all the members of his group are upon it, except for the one who separated himself from them and withdrew his hand. And if they switched, one of them went with his Passover sacrifice, and when the remainder withdrew their hands from it, he remained upon it.
+וכן חמש חבורות של חמשה חמשה – [five] people, whose Passover offerings became confused, each and every group withdraws from one of the Passover offerings and five people that are in each and every group divide themselves [among the five] Passover offerings. But if they switched, there will not be here a Passover offering that lacks one of its original owners upon it.
+וכך הם אומרים – When they now became new groups, the four say to the one: If this Passover offering is yours, our hands of the four [groups] of us are removed from our Passover offerings in every place that they are and we are accounted with you. Ands similarly, the three say to the two, and similarly, the four to each one of the groups, and similarly for each and every group.
+
+Mishnah 11
+
+שנים שנתערבו פסחיהן – Reuven and Shimon whose Passover offerings became confused, Reuven draws to himself one and Shimon draws to himself another. Reuven goes and registered with him one from the marketplace and says, every place which has my Passover offering you are registered with it, and Reuven comes near the Passover offering that Shimon drew near to himself, and Shimon comes near the Passover offering that Reuven has drawn near to him. And so says Reuven to Yehuda who remains with the Passover offering that Shimon had drawn near him. If yours is this Passover offering, for Shimon had ascertained this well at first, my hands will withdraw from mine and I will be registered with you on this. And if mine is this Passover offering, that I did not intend at first to ascertain well and this is not the Passover offering that I was registered with Shimon, your hand is withdrawn from yours, and registered with me on this. And therefore, each group must register with him someone from the marketplace, for if they came to make a condition when they are individuals and to say, if this Passover offering is mine, and yours is yours, we have ascertained well, and if not, I withdraw my hand from mine and will be registered with yours. It is found that he withdraws from his and he leaves aside his Passover offering without owners, for another has not yet registered upon it. And that is not to say that he will register everyone on that of his friend prior to his withdrawing his hand from his own, for one cannot be registered upon two Passover offerings as one, and this is not his appointment.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+ערבי פסחים סמוך למנחה – before the afternoon [worship] a bit, like a half-an-hour, at the beginning of the tenth hour. For the daily offering/Tamid was made at nine and-one-half hours (i.e., if the sun rose at 6:00 am and set at 6:00 pm – this would be at 3:30 pm), and before the Minha/afternoon sacrifice a half hour would be at the beginning of the tenth hour [of the day] (i.e., 3:00 pm).
+לא יאכל אדם – in order that he would eat Matzah with an appetite because of the beautification/adorning of the Mitzvah/religious act. And bread, simply, he is not able to eat, for Hametz/leavened products are forbidden from the sixth hour and onward, but Matzah also [is forbidden] as we say in the Jerusalem Talmud that a person who eats Matzah on the eve of Passover is like who has engaged in sexual behavior with his betrothed in the house of his father-in-law , and [this prohibition] was not necessary, other than for other foods, so that he would not fill his stomach with them.
+עד שיסב – on a bed or at the table in the manner that free people [eat].
+ולא יפחתו לו – and those who distribute Tzedakah that supports the poor.
+מד' כוסות – corresponding to the four languages of redemption that is found in the Torah portion of Vaera (Exodus 6:6-7): “I will take you out,” “I will save you,” I will redeem you,” and “I will take you [to be My people]....
+ואפילו הוא מתפרנס מן התמחוי – that is the poorest of the poor as is taught in the Mishnah in the Tractate Peah (Chapter 8, Mishnah 7) - he who has food for two meals should not take from the soup-kitchen.
+
+Mishnah 2
+
+מברך על היום – At the beginning, the Sanctification of the Day and afterwards comes the wine, and since he Sanctified [the day] at its beginning [with the kindling of candles], so he should do before the blessing [on the wine].
+מברך על היין – first [on the wine], and the same law applies to making Kiddush on bread, for the wine or the bread engender the Sanctification of the Day, and if he has no wine or bread, he should not recite Kiddush.
+
+Mishnah 3
+
+הביאו לפניו – the vegetables so that a young child will recognize them and ask, for it is was not the manner to bring vegetables [to the table] before the meal.
+מטבל בחזרת – not specifically lettuce, for this first dipping is with other vegetables, other than if he lacked other vegetables, he would dip with lettuce in place of other vegetables. And the language of “dipping” means eating, and because all of their eating was done by dipping, which is called eating by dipping. However, this dipping was not with lettuce, as it is taught further on [in our Mishnah] that they would bring before him unleavened bread and lettuce and Haroset, it follows that they had not yet been brought.
+עד שמגיע לפרפר את הפת – to the eating of the unleavened bread. And this comes to inform us that no other eating interrupts between the eating of the vegetables and the eating of the unleavened bread. For before that he would arrive to that lettuce which was commanded, upon which he recites the blessing “on the eating of bitter herbs,” he eats unleavened bread first, as it is written (Numbers 9:11): “They [shall eat it] with unleavened bread and bitter herbs.” Matzot/unleavened bread first and afterwards bitter herbs/Maror.
+וחרוסת – which we make from figs, and nuts, peanuts and almonds and several kinds of fruits and we place in it apples and we clean them with a mortar and mix them in vinegar and put spices, reed stalks, cinnamon, like thin, long wicks, in memory of the straw (used by the Israelite slaves to build the treasure-cities for the Pharaoh) and it needs to be thick, in memory of the plaster.
+שאין חרוסת מצוה – but rather for medicinal purposes to nullify the burning of the lettuce which is bad and hard on the body like poison.
+ר"א ברבי צדוק אומר מצוה – in memory of the apple that women would give birth to their sons there (i.e., in Egypt) without pain, and in memory of the plaster.
+
+Mishnah 4
+
+וכאן הבן שואל – In all the books, it is not written, "וכאן"/”and here,” but rather [it is written], "וכן"/and similarly, like (Numbers 27:6): “The plea of Zelophehad’s daughters is just/"וכן בנות צלפחד דברות" , that is to say, and it is the law that when pouring the second cup [of wine] is when the child asks, “Why is [this night] different?”
+הלילה הזה כולו צלי – At the time when the Temple existed, the child would ask as such.
+מתחיל בגנות – at the outset our ancestors were idolaters and they were slaves.
+ומסיים בשבח – that God (literally, “the place”) brought us close to His service and redeemed our ancestors from Egypt.
+
+Mishnah 5
+
+כל שלא אמר ג' דברים אלו – that he did not explain the reasons of these three things.
+
+Mishnah 6
+
+וחותם בגאולה – that is to say, they conclude the Haggadah with the blessing of redemption. And the first Tanna/teacher [of the Mishnah] did not explain this matter how we make the blessing, but Rabbis Tarfon and Akiva came to explain the matter: Rabbi Tarfon states that we open with the words: “Praised are You….” But he does not conclude it with “Praised are You…,” a thing that we have regarding the blessing for fruits and the blessing of the commandments, which are one [blessing] of gratitude/thanksgiving. But according to Rabbi Akiva, we conclude this with “Praised are You…,” because we add in it words of acceptance and request, “so You should cause us to arrive, etc.” And the Halakha is according to Rabbi Akiva.
+
+Mishnah 7
+
+ברכת שיר – there are those who say, “The soul of all that lives [shall bless Your name]…” and there are those who say, “All Your works will praise You….” And it is has become the practice to recite both.
+בין שלישי לרביעי לא ישתה – so that he not become inebriated and further, he would be unable to complete the Hallel (i.e., Psalms 113-118).. And if one would say that he is already inebriated, for he drank to his desires during the course of the meal, wine that is partaken of during the meal does not make one drunk; wine after the meal makes one drunk.
+
+Mishnah 8
+
+מפטירין – I heard the language of (Psalms 22:8): “[All who see me mock me;] they curl their lips, [they shake their head],” that is to say, they open and say, and my teachers/Rabbis explained the language of taking leave from his friend, for when they leave from the meal, they should not conclude it with the Afikomen, “to take out from before you,” that is to say, remove your utensils from here and let us go and eat in another place, neither bread nor anything, and this was decreed lest one comes to eat the Passover sacrifice in two places, but it is permitted to eat other things in his first place, as long as he does not uproot himself from this group to eat them with another group. And there is in the Gemara (Pesahim 119b) one who explains that “After the Passover meal, we don’t conclude with the Afikoman,” to mean that we don’t take out types of sweet things, and after they have eaten the Passover sacrifice, they should not conclude the meal with the eating of sweet things and fruits that are regularly eaten as a desert, and even in their [own] place, so that they don’t lose the taste of the Passover [sacrifice] from their lips. And this is the most important thing. But just as we don’t conclude the meal after the Passover offering with an Afikoman, we don’t conclude after eating Matzah with an Afikoman, for they would need to eat an olive’s bulk of Matzah at the end at the time when there is no Passover sacrifice, and after that Matzah, we don’t conclude that meal with the eating of another thing.
+ישנו כולם לא יאכלו – if they began to eat their Passover sacrifice and all of them went to sleep, they should not return to eat, for it appears as if they are eating in two places, and after they have slept, they dismiss from their minds from eating more, and he considers it as eating in two places, and it is a mere stringency, but the same law applies concerning Matzah in our times.
+רבי יוסי אומר נתנמנמו יאכלו – it refers to the beginning where the first Tanna/teacher [of the Mishnah] said that if someone of them went to sleep, they should eat, and Rabbi Yosi comes to state that these words [refer to] if they dozed off but did not become sunk in sleep, but if some of them dozed off, those who dozed off should not eat when they awaken from their sleep. And the Halakha is according to Rabbi Yosi.
+
+Mishnah 9
+
+הפסח אחר חצות מטמא את הידים – for it is considered as Notar/portions of sacrifices left over beyond the legal time and bound to be burnt, from midnight onward, and the Rabbis decreed concerning “Notar” that it defiles the hands, as it is written concerning the Passover sacrifice (Exodus 12:8): “They shall eat the flesh that same night,” and it is written there (Exodus 12:12): “For that I night I will go through the land of Egypt…” Just as there, it is until midnight, so also here, until midnight.
+ברכת הפסח – “who has sanctified us with His commandments and commanded us to eat the Passover sacrifice.” The blessing of the [festival] sacrifice: “who has sanctified us with His commandments and commanded us to eat the [festival] sacrifice. And the sacrifice that is mentioned here is the Hagigah/the Festival offering of the fourteenth day [of Nisan]. And the Halakha is according to Rabbi Akiva.
\ No newline at end of file
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+Bartenura on Mishnah Pesachim
+ברטנורא על משנה פסחים
+1
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+ברטנורא על משנה פסחים
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+Chapter 1
+
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+
+Mishnah 1
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+Mishnah 2
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+Mishnah 3
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+Mishnah 4
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+Mishnah 5
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+Mishnah 6
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+Mishnah 7
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diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Pesachim/Hebrew/On Your Way.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Pesachim/Hebrew/On Your Way.txt
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+Bartenura on Mishnah Pesachim
+ברטנורא על משנה פסחים
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה פסחים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>אור לארבעה עשר.</b> ליל שלמחרתו יהיה י״ד. וקורא התנא ללילה אור כדרך שקורין לעיור סגי נהור, ולישנא מעליא נקט:
+<b>בודקין את החמץ.</b> אית דמפרשי טעמא דבדיקה כדי שלא יעבור על בל יראה ובל ימצא אם יהיה חמץ בביתו בפסח. ואע״ג דבבטול בעלמא סגי, חיישינן שמא ימצא גלוסקא יפיפיה וימלך על ביטולו ויחשוב עליה לאכלה ויעבור עליו על בל יראה ובל ימצא, הלכך בודקים את החמץ כדי לבערו מן העולם. ואית דאמרי טעמא דבדיקה גזירה שמא ימצא חמץ בביתו בפסח ויאכלנו, כיון שאין רגיל להיות בדל ממנו כל שאר ימות השנה:
+<b>לאור הנר.</b> בגמרא יליף דבדיקת חמץ צריכה שתהא לאור הנר, מדכתיב הכא (שמות י״ב:י״ט) שאור לא ימצא, וכתיב התם (בראשית מ״ד:י״ב) וימצא הגביע, מה מציאה האמורה שם ע״י חפוש, שנאמר ויחפש וכו׳ וימצא, אף מציאה האמורה כאן על ידי חיפוש, וחפוש הוי בנר דכתיב (משלי כ׳:כ״ז) נר ה׳ נשמת אדם חופש כל חדרי בטן. ותקנו הבדיקה בלילה מפני שבלילה כל העם מצויין בבתיהם, ואור הנר יפה לבדיקה בלילה יותר מביום דשרגא בטיהרא למאי מהניא. ומיהו אם לא בדק ליל י״ד ובודק בי״ד שחרית צריך שיבדוק נמי לאור הנר:
+<b>ולמה אמרו.</b> לקמן במתניתין:
+<b>שתי שורות.</b> של חביות הסדורות זו ע״ג זו במרתף של יין צריך לבדוק ביניהן, אחר שאמרנו כל מקום שאין מכניסין בו חמץ א״צ לבדוק, למה הצריכו לבדקן. ומשני, לא אמרו אלא במרתף שמכניסין בו חמץ, כמו מרתף שמסתפק ממנו יין לשלחנו ופעמים שהשמש עומד למזוג ופתו בידו וכשהיין כלה נכנס במרתף להביא יין:
+<b>שתי שורות על פני [כל] המרתף.</b> דרך אוצרי יין לסדר חביותיהן שורות שורות עד שממלאין כל קרקעית המרתף וחוזרין ומניחין חבית על חבית, כשורות התחתונות כך שורות העליונות עד שמי הקורה. ושתי שורות שאמרו ב״ש הם שורה חיצונה מן הארץ עד שמי קורה, וחוזר ובודק החביות העליונות על פני ארכו ורחבו של מרתף, נמצאו שתי שורות כמין גא״ם יונית, שורה אחת בזקיפה ושורה אחת בשכיבה:
+<b>ב׳ שורות החיצונות.</b> השורה העליונה הסמוכה לשמי קורה הרואה פני הפתח, ושלמטה הימנה. ואותן שלפנים אינו בודק כלל. ומן החיצונות אינו בודק אלא שתי העליונות בלבד:
+
+Mishnah 2
+
+<b>אין חוששין.</b> כשבדק הבית בזוית זו ובא לבדוק זוית זו, אין חוששין שמא בתוך שבאתי לזו גררה חולדה למקום הבדוק וצריך אני לחזור ולבדוק, שאם באת לחוש לכך הרי גם מחצר לחצר י״ל כן אני בדקתי קודם לחברי ולאחר בדיקתי הביאה חולדה חמץ מחצר חברי לחצרי ואין לדבר סוף:
+
+Mishnah 3
+
+<b>בודקים אור ארבעה עשר ובארבעה עשר שחרית.</b> הכי קאמר, באחד מג׳ פרקים הללו בלבד בודקים, ולאחר ג׳ פרקים הללו אם לא בדק שוב אינו בודק:
+<b>בתוך המועד.</b> בשעה ששית שהוא מועד הביעור:
+<b>לאחר המועד.</b> עד שתחשך. ואית דמפרשי בתוך המועד, בתוך הפסח. לאחר המועד, לאחר הפסח. כדי שלא יתערב לו חמץ שעבר עליו הפסח שהוא אסור בהנאה בחמץ של היתר שנעשה לאחר הפסח. ור׳ יהודה סבר לאחר הביעור, דהיינו לאחר זמן איסורו של חמץ, לא יבדוק כלל דלמא אתי למיכל מיניה. ורבנן אמרי יבדוק לאחר זמן איסורו, ולא חיישינן דלמא אתי למיכל מיניה כיון שכל עצמו מחזר עליו לשורפו. ואין הלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>ושורפין בתחלת שש.</b> ואע״ג דכל שעה שישית מדאורייתא שריא, גזרו רבנן עליה דלמא טעו וסבור על השביעית שהיא שישית. אבל החמישית לא טעו למימר על השביעית שהיא חמישית, ומותר:
+<b>תולין כל חמש.</b> ואינו אוכל, גזרה משום יום המעונן דטעי וסבר על השביעית שהיא חמישית. ומיהו לשרוף אינו צריך, ומאכיל לבהמתו. אבל ששית אף בהנאה אסור מדרבנן, גזירה משום שביעית. והלכה כר״י:
+
+Mishnah 5
+
+<b>שתי חלות.</b> של חמץ:
+<b>של תודה פסולות.</b> שנפסלו בלינה. שמתוך שהן מרובות לחמי תודה בי״ג בניסן, שכל מי שיש לו תודה להביא מביאה בי״ג, נפסלות בלינה לבוקר של י״ד. לחמי תודה ארבעים חלות, עשרה מהן חמץ. ותודה נאכלת ליום ולילה, ואם היו מביאים אותם בי״ד אין נאכלות של חמץ אלא עד שש שעות, ואסור להביא קרבן ביום שיתמעט זמן אכילתו, שאין מביאין קדשים לבית הפסול, הלכך כל מי שהיה עליו קרבן תודה מביאה בי״ג, דבי״ד לא יוכל להביאה, וכל שכן בפסח, ונפסלו בלינה ליום י״ד לפי שלא היו להם אוכלים כל כך, ומשום הכי דפסולות היו נתונות שם, שאם היו כשרות לא היו נותנים אותם שם לפסלם בידים:
+<b>שמונחות.</b> שם עד זמן הביעור ונשרפות:
+<b>על גג האצטבא.</b> שהיה בהר הבית. כדי שיראו אותם שם לסימן:
+<b>ניטלה אחת מהן.</b> בתחלת שעה חמישית בא שליח ב״ד ונוטל האחת, וכל העם מכירים שהגיע שעה חמישית ותולין:
+<b>ותרומה כל חמש.</b> דאסור להפסיד קדשים בידים כל זמן שיכול לאכלם:
+<b>וששורפין בתחלת שש.</b> דהשתא ודאי רובא טעו בין ו׳ לז׳. ואין הלכה כר״ג:
+
+Mishnah 6
+
+<b>מימיהם של כהנים לא נמנעו.</b> משום דבעי למתני סיפא מדבריהם למדנו ששורפין תרומה טהורה עם הטמאה [נקט] לה הכא:
+<b>מלשרוף את הבשר שנטמא בולד הטומאה.</b> בולד של ולד קאמר. כלומר הבשר שהוא שלישי שנטמא בשני לטומאה, שהוא ולד של ולד, לא נמנעו מלשרפו עם הבשר שנטמא באב הטומאה שהוא ראשון לטומאה. וכשנוגע זה הבשר שהיה מתחלתו שלישי בבשר שנטמא באב הטומאה חוזר להיות שני, שהרי נגע בראשון ונעשה שני, ונמצא שהוסיפו לו טומאה על טומאתו, דמעיקרא שלישי והשתא שני. ואעפ״כ לא נמנעו מלשורפו עם חמור ממנו, דהואיל ואף זה הקל לשריפה עומד לא חשו אם מטמאין אותו יותר ממה שהיה. ואע״פ שאין אוכל מטמא אוכל מן התורה שנאמר בטומאת אוכלין (דברים י״ד) טמא הוא, הוא טמא, ואינו מטמא אוכל כיוצא בו, מ״מ רבנן גזרו שיהיה אוכל מטמא אוכל:
+<b>השמן.</b> של תרומה:
+<b>שנפסל בטבול יום.</b> הוא שלישי לטומאה, דטבול יום פוסל את התרומה מן התורה ועושה אותה שלישי לעולם, לא שנא אוכלין ולא שנא משקין:
+<b>בנר שנטמא בטמא מת.</b> האי נר של מתכת הוא. וכל כלים חוץ מכלי חרס שנגעו בטומאת מת נעשו כמותה, אם אב אב, אם ראשון ראשון, דכתיב (במדבר י״ט:ט״ז) בחלל חרב, ודרשינן חרב הרי הוא כחלל, שהחרב שנגע במת נעשה אבי אבות כמת עצמו, וכשנגע בטמא מת שהוא אב נעשה ג״כ החרב אב, והוא הדין לכל שאר כלים חוץ מכלי חרס. נמצא הנר של מתכת שנגע בטמא מת, נעשה אב הטומאה. והשתא הוסיף ר״ע על דברי ר׳ חנניה סגן הכהנים, שר׳ חנניה לא התיר אלא להחזיר הג׳ שני, ור׳ עקיבא התיר להחזיר הג׳ ראשון, שהשמן שנפסל בטבול יום שהוא שלישי, כשמדליקין אותו בנר שנטמא בטמא מת, שהנר עצמו נעשה אב כמו שאמרנו, נמצא שחוזר השלישי להיות ראשון ואעפ״כ לא נמנעו, דהואיל ויש שם טומאה עליו לא חיישינן ליה ומותר להוסיף בידים:
+
+Mishnah 7
+
+<b>מדבריהם למדנו.</b> בין רבי מאיר בין רבי יוסי תרווייהו סבירא להו דבשר שנטמא בולד הטומאה דאמר רבי חנניה, מיירי בבשר שנטמא במשקים שנטמאו בכלי שנטמא בשרץ, ורבי מאיר סבר טומאת משקים לטמא אחרים לאו דאורייתא, שאין משקין מטמאין אחרים ואפילו אוכלין אלא מדרבנן, ומשום הכי קאמר מדברי רבי חנניה דאמר ששורפין בשר שנטמא במשקין דהוי ליה טמא מדרבנן, דמדאורייתא טהור מעליא הוא, עם בשר שנטמא באב הטומאה שהוא טמא דאורייתא:
+<b>למדנו ששורפין תרומה טהורה עם הטמאה.</b> משהגיע שעה ששית שהיא אסורה מדרבנן. כמו ששורפין בשר שנטמא במשקין שהוא טהור גמור מן התורה עם בשר שנטמא באב הטומאה שהוא טמא דאורייתא:
+<b>אמר לו רבי יוסי אינה היא המדה.</b> רבי יוסי לטעמיה דסבירא ליה טומאת משקין לטמא אחרים דאורייתא ובשר שנטמא במשקין טמא מדאורייתא, הלכך אמר ליה אינה היא המדה, כלומר אי אתה יכול ללמוד זאת מדבריהם, אם התרת לשרוף טמא טומאה קלה עם טמא טומאה חמורה, תתיר לשרוף טהורה עם טמאה. והלכה כרבי יוסי שאין שורפים תרומה טהורה עם הטמאה בפסח. וטומאת משקין לטמא אחרים אינה מדאורייתא אלא מדרבנן כר׳ מאיר:
+<b>ומודים רבי אליעזר ורבי יהושע.</b> רבי יוסי קאמר לה דאף על גב דרבי אליעזר ורבי יהושע אפליגו בשריפת תרומה, בהא מודים ששורפים זו לעצמה וזו לעצמה:
+<b>על התלויה ועל הטמאה.</b> רבי אליעזר סבר דמוזהר על שמירתה של תלויה, דכתיב (במדבר יח) את משמרת תרומותי, בשתי תרומות הכתוב מדבר אחת תרומה תלויה ואחת תרומה טהורה:
+<b>ורבי יהושע אומר שתיהן כאחת.</b> כיון דתלויה היא אי אתה מוזהר על שמירתה. ועל התלויה והטהורה לא נחלקו ששורפין, דהואיל ולא הוחזקה טומאה אין נראית כמטמא בידים:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כל שעה שמותר לאכול.</b> מדלא קאמר כל שעה שאוכל מאכיל, ונקט לה בתרי לישני, משמע דאתרי גברי קאי. והכי קאמר, כל שעה שמותר לכהן לאכול בתרומה מאכיל ישראל חולין לבהמתו. ומתניתין רבן גמליאל היא שרבן גמליאל אומר חולין נאכלין כל ארבע ותרומה כל חמש. ולית הלכתא כותיה, אלא בין בתרומה בין בחולין אוכלין כל ארבע ותולין כל חמש ושורפין בתחלת שש:
+<b>מאכיל לבהמה ולחיה ולעופות.</b> צריכי, דאי תנא בהמה, הוי אמינא בהמה דאי משיירא חזי לה ומבער ליה אין, אבל חיה כגון נמיה וחתול וחולדה דאורחה להצניע אימא לא. ואי תנא חיה, ה״א חיה דאי משיירא מצנעה ליה ולא עבר עליה על בל יראה אימא אין, אבל בהמה זימנין דמשיירא ולאו אדעתיה לבערו ועבר עליה על בל יראה אימא לא, קמ״ל. ועופות, איידי דתנא בהמה וחיה תנא נמי עופות:
+<b>ומוכרו לנכרי.</b> לאפוקי מבית שמאי דאמרי לא ימכור אדם חמצו לנכרי אלא אם כן יודע בו שיכלה קודם הפסח דקסברי מצווה אני לבערו מן העולם ולא שיהיה קיים:
+<b>ומותר בהנאתו.</b> בהנאת אפרו. כגון אם חרכו באור קודם זמן איסורו מותר ליהנות באפרו אפילו לאחר זמן איסורו:
+<b>עבר זמנו.</b> משהגיע שעה ששית אף על פי שאין איסורו אלא מדברי סופרים, אסור בהנאתו כאילו היה מאיסורי הנאה של תורה. שאם קידש בו אשה אין חוששין לקדושיו, ואפילו בחמץ נוקשה, כגון דגן שנפל עליו דלף וכיוצא בו שבפסח עצמו אין איסורו אלא מדברי סופרים, אם קידש בו אשה ביום י״ד משהגיע שעה ששית אין חוששין לקדושיו:
+<b>ולא יסיק בו תנור וכירים.</b> לרבי יהודה איצטריך, דאמר אין ביעור חמץ אלא שריפה, מהו דתימא בהדי דקא שריף ליה לתהני מיניה, קמ״ל דלא, דאפילו כדרך ביעורו אסור ליהנות ממנו מכי מטא זמן איסוריה:
+<b>ר״י אומר אין ביעור חמץ אלא שריפה.</b> דיליף מנותר דאסור בהנאה וענוש כרת כחמץ, ומצותו בשריפה ולא בדבר אחר. ורבנן לא ילפי מנותר, דחלב של שור הנסקל יוכיח, שאסור באכילה ובהנאה וענוש כרת ואינו טעון שריפה:
+
+Mishnah 2
+
+<b>מותר בהנאה.</b> לאו למימרא דבאכילה אסור, אלא איידי דבעי למתנא סיפא ושל ישראל אסור בהנאה, תנא גבי נכרי מותר בהנאה. אי נמי, משום דאיכא דנהגי איסורא בפת של נכרי, משום הכי לא תני בהדיא חמץ של נכרי מותר באכילה:
+<b>משום שנאמר לא יראה לך.</b> כלומר קנסא קנסינן ליה הואיל ועבר על לא יראה לך. אי נמי, ארישא קאי חמץ של נכרי מותר, משום שנאמר לא יראה לך ודרשינן שלך אי אתה רואה אבל אתה רואה של אחרים:
+
+Mishnah 3
+
+<b>נכרי שהלוה לישראל.</b> מעות על חמצו קודם הפסח, ואמר לו הישראל אם לא הבאתי לך מעות עד יום פלוני קנה מעכשיו. וכגון שהרהינו אצלו בביתו ושהה אצל הנכרי כל ימי הפסח. 
+<b>לאחר הפסח מותר בהנאתו.</b> דכיון דמטא זמניה ולא פרעיה לא הוי מחוסר גוביינא דברשותו של נכרי היה, אגלאי מילתא למפרע דמשעה שהרהינו אצלו הוה דידיה:
+<b>וישראל שהלוה לנכרי כו׳</b> אגלאי מלתא למפרע דשל ישראל הוה:
+<b>הרי הוא כמבוער.</b> ואף על פי כן צריך לבטלו, שמא יפקח הגל במועד ונמצא עובר עליו:
+<b>כל שאין הכלב יכול לחפש אחריו.</b> וכמה היא חפישת הכלב, ג׳ טפחים:
+
+Mishnah 4
+
+<b>בשוגג.</b> ששגג בתרומה אפילו הזיד בחמץ:
+<b>משלם קרן וחומש.</b> ואע״ג דחמץ בפסח אסור בהנאה ולא שוה מידי, משום דבאוכל תרומה בשוגג כתיב (ויקרא כ״ב:י״ד) ונתן לכהן את הקודש, דבר הראוי להיות קודש, שאין משלם לו מעות אלא פירות והתשלומים נעשים תרומה הלכך לאו בתר דמים אזלינן:
+<b>במזיד.</b> שהזיד בתרומה אפילו שגג בחמץ פטור מן התשלומין:
+<b>ומדמי עצים.</b> אם תרומה טמאה היא אין משלם דמי עצים שהיתה ראויה להסיק תחת תבשילו, משום דמזיד בתרומה אינו אלא כשאר גזלן דעלמא, ומעות משלם לפי דמים ולא לפי מדה, וחמץ בפסח לאו בר דמים הוא שהרי אסור בהנאה, ואף להיסק לא חזי ולא מידי אפסדיה:
+
+Mishnah 5
+
+<b>ידי חובתו.</b> משום חובת מצה בלילה הראשון שהוא מחויב לאכול מצה דכתיב (שמות י״ב:י״ח) בערב תאכלו מצות:
+<b>בחטים ובשעורים וכו׳</b> אבל אורז ודוחן ושאר מינים לא, דכתיב (דברים ט״ז:ג׳) לא תאכל עליו חמץ שבעת ימים תאכל עליו מצות, דברים הבאים לידי חמוץ אדם יוצא בהן ידי חובת מצה, יצאו אורז ודוחן ושאר מינים שאין באין לידי חמוץ אלא לידי סרחון:
+<b>ובדמאי ובמעשר ראשון שנטלה תרומתו.</b> כל הני למאי אצטריכו, מפורשים במסכת שבת פרק מפנין:
+<b>והכהנים בחלה ובתרומה.</b> דמהו דתימא מצה השוה וראוייה לכל אדם בעינן, וחלה ותרומה אינן ראויין לזרים, קמ״ל:
+<b>חלות תודה ורקיקי נזיר אין יוצאין בהן.</b> אף על פי שהן מצה גמורה, דכתיב (שמות י״ב:י״ז) ושמרתם את המצות, מצה המשתמרת לשם מצה, יצאו אלו שאינן משתמרות לשם מצה אלא לשם זבח:
+<b>למכור בשוק יוצא בהם.</b> דכל למכור בשוק אמר אי מזדבנא מזדבנא, ואי לא, אכילנא לה אנא למצה של מצוה:
+
+Mishnah 6
+
+<b>בחזרת.</b> בערבי חס״א לטוג״א בלע״ז:
+<b>ובעולשים.</b> בערבי הנדב״י. ובלע״ז אנדיבי״א. והערוך פירש שהוא ירק שקורין לו בלע״ז קרשפי״ל:
+<b>ובתמכה.</b> סיב הגדל סביבות הדקל:
+<b>ובחרחבינא.</b> אלקרצעינ״א בערבי:
+<b>ובמרור.</b> מין כוסברתא הוא מר ביותר:
+<b>בין לחים בין יבשים.</b> דוקא בקלח שלהן, כדאמרינן בסיפא ויוצאים בקלח שלהן. אבל עלין, לחים אין, יבשים לא:
+<b>שלוקים.</b> מבושלין יותר מדאי עד שנמוחים:
+<b>כבושים.</b> בחומץ:
+<b>מבושלין.</b> כדרך בישול:
+<b>ומצטרפין לכזית.</b> לצאת ידי חובת מרור. והוא הדין בחמשת מיני דגן שמצטרפין בכזית לצאת ידי חובת מצה. ואתרווייהו קאי:
+
+Mishnah 7
+
+<b>אין שורין את המורסן.</b> במים קרים וכל שכן פושרין כדי לתת לפני התרנגולים:
+<b>אבל חולטין.</b> ברותחין שכל זמן שהמים רותחים אינו יכול להחמיץ. והאידנא נהוג עלמא איסורא אפילו בחליטה ברותחים:
+<b>לא תשרה את המורסן.</b> לשוף בו בשרה, מפני שמחמיץ בשרייתו:
+<b>אבל שפה היא.</b> מורסן על בשרה יבש אף על גב שמים טופחים על בשרה:
+<b>לא ילעוס.</b> לא יכוס בשיניו:
+
+Mishnah 8
+
+<b>בחרוסת.</b> דבר שיש בו חומץ ומים ועשוי לטבל בו בשר:
+<b>ואם נתן.</b> לתוך החרדל: 
+<b>יאכל מיד.</b> שהחרדל חד ואינו ממהר להחמיץ כמו החרוסת. אבל בחרוסת מודה תנא קמא לרבי מאיר דאסור:
+<b>ורבי מאיר אוסר.</b> אף אם נתן לתוך החרדל, דסבר חרדל לאלתר מחמיץ כמו החרוסת. ואין הלכה כרבי מאיר:
+<b>לא במשקין ולא במי פירות.</b> דכתיב (שמות י״ב:ט׳) ובשל מבושל, מכל מקום:
+<b>אבל סכין ומטבילין.</b> לאחר צלייתו, ולא אמרינן דמבטל טעמו. אי נמי אפילו קודם צלייתו שרי לסוך הפסח במי פירות, דהכי תנן בכיצד צולין, סכו בשמן תרומה אם חבורת כהנים יאכלו:
+<b>מי תשמישו של נחתום.</b> שמצנן בהן ידיו בשעה שמקטף את המצה:
+<b>ישפכו.</b> במקום מדרון, שלא ישארו מכונסים במקום אחד ויחמיצו:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אלו עוברין.</b> אלו מתבערים מן העולם. דאע״ג דאין עוברים עליהם על בל יראה, מדרבנן מיהא צריכי ביעור, דהכי תנן לקמן שיאור ישרף ואע״ג דהאוכלו פטור:
+<b>כותח הבבלי.</b> עשוי מפת מעופש וחלב. ורגילים לטבל בו את המאכל:
+<b>שכר המדי.</b> שכר שהיו עושין במדי מחטים או שעורים שרויים במים:
+<b>וחומץ האדומי.</b> חומץ שעשוי בארץ אדום, שנותנים שעורים [ביין] ומשהין אותם שם כדי שיחמיצו:
+<b>וזיתום המצרי.</b> תלתא שערי ותלתא קורטמי הוא כרכום מדברי ונקרא בערבי קרטום ותלתא מלחא, ועושין אותו לרפואה. עד כאן חמץ הראוי לאכילה ע״י תערובת. מכאן ואילך חמץ נוקשה בעיניה:
+<b>וזומן של צבעים.</b> מים שנותנים בהם סובין, ומשתמשים בהם הצבעים למלאכתן:
+<b>ועמילן של טבחין.</b> [פת] שעושין מקמח תבואה שלא הביאה שליש בשולה, ומכסים בה את הקדרה לשאוב את הזוהמא:
+<b>וקולן של סופרים.</b> עפר הרחיים מגבלין אותו במים, וסופרים מדבקים בו ניירותיהם:
+<b>רבי אליעזר.</b> מוסיף, דאילו תנא קמא לית ליה אלא חמץ דגן גמור על ידי תערובת או חמץ נוקשה בעיניה, ור׳ אליעזר מוסיף אף תכשיטי נשים שהן חמץ נוקשה על ידי תערובת סממנים אחרים. ובגמרא פריך, תכשיטי נשים סלקא דעתך אלא אימא אף טפולי נשים, סולת שנשים טופלות ומחברות על בשרן עם סממנין אחרים להשיר את השער או להלבין ולעדן את הבשר. ואין הלכה כר״א:
+<b>כל שהוא מין דגן.</b> מחמשת המינים, ומעורבין בהן מים. דאי אין בהם מים אלא מי פירות קיימא לן דמי פירות אין מחמיצין:
+<b>הרי אלו באזהרה.</b> אם אכלן עובר בלאו:
+<b>ואין בהם כרת.</b> דעל חמץ גמור ענוש כרת ואינו ענוש כרת על התערובת, אבל לוקה על אכילתו אם אכל כזית חמץ בתוך התערובת בכדי אכילת פרס. אבל אם לא אכל כזית חמץ בתוך התערובת בכדי אכילת פרס אינו לוקה מן התורה, מיהו איסורא מיהא איכא, דחמץ בפסח אוסר בתערובתו בכל שהוא:
+
+Mishnah 2
+
+<b>בצק שבסידקי עריבה.</b> ועשוי לחזק שבריה וסדקיה. אם יש כזית במקום אחד חייב לבער, פחות מכאן בטל במיעוט. ואם אינו עשוי לחזק אפילו פחות מכזית חייב לבער, לפי שאינו מבטלו שם ואפשר שימלך ויטלנו משם:
+<b>וכן לענין הטומאה.</b> אם נגע שרץ בהאי בצק בפסח שאיסורו חושבו, אם יש בו כזית חוצץ בפני הטומאה ולא הוי כעריבה ולא נחתא לה טומאה לעריבה. ובפחות מכזית, אם אינו מקפיד עליו בטל לגבי עריבה והוי כאילו נגע השרץ בעריבה עצמה והיא טמאה:
+<b>אם מקפיד עליו חוצץ.</b> הכי קאמר, ובשאר ימות השנה שאין איסורו חושבו, אין הדבר תלוי בשיעור אם יש בו כזית אם לאו, אלא בקפידא תליא מלתא, אם הקפיד עליו ועתיד ליטלו משם חוצץ בפני הטומאה בין יש בו כזית בין אין בו כזית ולא נחתא טומאה לעריבה, ואם לא הקפיד עליו ורוצה בקיומו אפילו יש בו כמה זיתים הרי הוא כעריבה, וכשנוגע השרץ בבצק הוי כאילו נגע בעריבה ממש:
+<b>בצק החרש.</b> שמכין עליו ביד ואינו משמיע קול ודומה לחרש שקוראין לו ואינו משיב. פירוש אחר, בצק החרס, שהוא קשה כחרס ואינו ניכר אם החמיץ:
+<b>אם יש כיוצא בו שהחמיץ.</b> אם יש עיסה אחרת שנילושה בשעה שזו נילושה וכבר החמיצה, אסור. ואם אין שם כיוצא בו, הוי שיעורה כדי שיהלך אדם מיל בהליכה בינונית. ושיעור זה כזמן שני חומשי שעה:
+
+Mishnah 3
+
+<b>חלה בטומאה.</b> שנטמאת העיסה ושוב אין החלה הניטלת ממנה ראויה לאכילת כהן, כיצד מפרישין אותה ביום טוב של פסח, הרי אין יכול לאפותה בפסח מאחר שאינה ראויה לאכילה, ולשהותה ולשורפה בערב אי אפשר שמא תחמיץ, ולהאכילה לכלבים אי אפשר שאין מבערין קדשים ביום טוב:
+<b>רבי אליעזר אומר לא יקרא לה שם חלה עד שתאפה.</b> דאכתי כל חדא וחדא חזיא ליה, דמכל חדא וחדא מפריש פורתא, ולאחר אפייתה אם רצה יפריש חלה שלימה על הכל, דקסבר רבי אליעזר הרודה מן התנור ונותן לסל, הסל מצרפן לחלה:
+<b>לא זהו חמץ שמוזהרים עליו.</b> דלאו דידיה הוא לאחר שקרא עליה שם, וקרא כתיב (שמות י״ג:ז׳) לא יראה לך, שלך אי אתה רואה אבל אתה רואה של אחרים ושל גבוה, וזה אינו שלך ולא של חברך דאכתי לא מטא ליד כהן. ור׳ אליעזר סבר הואיל אי בעי מתשיל עלה הויא הקדש בטעות ואינו הקדש וחזיא ליה לאכילה, נמצא דשלו היא וחמץ של ישראל הוא. ורבי יהושע סבר לא אמרינן הואיל. והלכה כרבי אליעזר:
+
+Mishnah 4
+
+<b>שלש נשים לשות כאחת.</b> כל אחת תנור מלא, ואין כאן חימוץ, אף על פי [שהאחת] ממתנת עד שיאפו השתים:
+<b>וחכ״א.</b> אין להקל כל כך שיהו לשות כאחת, אלא שלש נשים עוסקות כל אחת בבצק שלה:
+<b>אחת לשה.</b> האחרונה לשה כשחברתה האמצעית מקטפת, והשלישית שלשה תחלה אופה, נמצאו שלשתן עוסקות בבת אחת, כל אחת בבצק שלה, אחת לשה שלה, ואחת מקטפת שלה, ואחת אופה שלה:
+<b>לא כל הנשים.</b> רבי עקיבא אמלתיה דרבן גמליאל קא מהדר ואמר שאין ראוי לעשות כדבריו. לפי שיש נשים עצלניות ומחמיצות אם שוהות כל כך, ויש תנור שאינו חם מהר, ויש עצים שאין נבערים מהר. אלא כדברי חכמים ראוי לעשות, לעסוק תמיד בבצק, שכל זמן שעוסקין בבצק אינו בא לידי חמוץ. וכן הלכה:
+<b>זה הכלל תפח.</b> הבצק שבידה שרואה שרוצה לתפוח:
+<b>תלטוש.</b> ידה במים צוננין ותקטפנה ותצטנן:
+
+Mishnah 5
+
+<b>שיאור.</b> שלא החמיץ כל צרכו: <b>[סידוק]</b> דרך הבצק כשמחמיץ נעשה סדקים סדקים:
+<b>כקרני חגבים.</b> סדק לכאן וסדק לכאן:
+<b>זה וזה האוכלו חייב כרת.</b> דקרני חגבים נמי הוא סדוק. ואיזהו שיאור שפטור, זה שאין בו שום סדוק אבל הכסיפו פניו כאדם שעמדו שערותיו מתוך פחד [שפניו מכסיפין]. והלכה כחכמים:
+
+Mishnah 6
+
+<b>מבערים את הכל.</b> בין חולין בין תרומה. חוץ מכדי אכילתו לשבת:
+<b>תרומה מלפני השבת.</b> שאין יכול להאכילה לא לזרים ולא לבהמה ולהשהותה אי אפשר. אבל חולין אין צריך לבער אלא בזמנו שיכול למצוא להם אוכלים הרבה. והלכה כר״א ברבי צדוק:
+
+Mishnah 7
+
+<b>ההולך.</b> בי״ד קאי:
+<b>אם יכול.</b> שיש שהות ביום:
+<b>להציל מן הגייס.</b> את ישראל הנרדפים:
+<b>יבטל בלבו.</b> ולא יחזור ואפילו יש שהות, דמדאורייתא בביטול בעלמא סגי:
+<b>לשבות שביתת הרשות.</b> שהיה הולך להחשיך על התחום ולקנות שביתה להלך משם והלאה אלפים אמה לדבר הרשות, יחזור מיד. אבל לקנות שביתת מצוה כגון שצריך לילך למחר לבית האבל או לבית המשתה, היינו כהולך לשחוט את פסחו:
+
+Mishnah 8
+
+<b>שיש בידו בשר קודש.</b> שנפסל ביוצא. שחומת ירושלים היא מחיצה לקדשים [קלים]:
+<b>אם עבר צופים.</b> שם מקום שמשם רואים בית המקדש:
+<b>שורפו במקומו.</b> ולא הטריחוהו לחזור:
+<b>ואם לאו חוזר ושורפו.</b> דכתיב (ויקרא ו׳:כ״ג) בקודש לא תאכל באש תשרף, במקום אכילתו שריפתו:
+<b>זה וזה.</b> חמץ דאמרינן לעיל ונזכר שיש לו חמץ בתוך ביתו וכו׳, ובשר קודש שעמו:
+<b>כביצה.</b> אבל בפחות, חמץ מבטלו בלבו, ובשר קודש שורפו במקומו. וסבר ר׳ מאיר חזרתו כטומאתו, מה טומאת אוכלין בכביצה שאין אוכל מטמא בפחות מכביצה, כך אינו חוזר על פחות מכביצה:
+<b>רבי יהודה אומר זה וזה בכזית.</b> סבר חזרתו כאיסורו, מה איסורו בכזית שעל כזית חמץ או בשר קודש חייב, כך על כזית חוזר:
+<b>בשר קודש.</b> משום חומרא דקדשים חוזר אף על כזית, חמץ דחולין אינו חוזר אלא על כביצה. והלכה כחכמים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>מקום שנהגו עד חצות.</b> עד חצי היום:
+<b>שלא לעשות.</b> כדי שלא יהא טרוד במלאכה וישכח ביעור חמץ ושחיטת פסח ותיקון מצה של מצוה:
+<b>ואל ישנה אדם.</b> הכי קאמר, ההולך ממקום שאין עושין למקום שעושין נותנין עליו חומרי מקום שיצא משם ולא יעשה, דהא דקיי״ל אל ישנה אדם ממנהג העיר אינו אלא מפני המחלוקת וכאן אין מחלוקת, דמאי קא אמרת הרואה אותו בטל אומר זה שבטל חושב שהמלאכה אסורה וחולק על כולנו, לא אמר הכי, אלא אמר אין לו מלאכה שהרי כמה בטלנים איכא בשוקא כל ימות השנה. והא דתנן נותנים עליו חומרי מקום שיצא משם, אינו אלא בזמן שדעתו לחזור למקומו, אבל אין דעתו לחזור למקומו נוהג כמנהג אנשי מקום שהלך לשם, בין לקולא בין לחומרא:
+
+Mishnah 2
+
+<b>המוליך פירות שביעית ממקום שכלו.</b> לחיה מן השדה וחייבין עליו בני מקומו לבערן מן הבית. והוליכן זה למקום שלא כלו, ובני אותו מקום עדיין אוכלין הן מן המכונסים לבית, חייב לבער משום חומרי המקום שיצא משם:
+<b>רבי יהודה אומר אומרים לו צא והבא לך אף אתה.</b> פלוגתא דרבי יהודה ות״ק בכובש שלשה מיני ירק בחומץ או בציר להתקיים ושנים מהם כלו לחיה מן השדה והשלישי לא כלה, ת״ק סבר אוכל מאותן שכלו על סמך אותו שלא כלה הואיל והן בחבית אחת. והכי משתמע למלתיה, ממקום שלא כלו למקום שכלו לגמרי חייבין לבער. אבל לא כלו כולן אלא מקצתן אוכל אף ממין הכלה כל זמן שלא כלו כולן, דאוכלין על סמך האחרון. ורבי יהודה אומר אומרים לו צא והבא לך אף אתה מאותו המין שכלה כמו שהביא זה האיש ולא תמצא, הילכך אינו אוכל אלא מהמין שלא כלה, דאין אוכלין מהמינין שכלו על סמך המין שלא כלה, וחייב לבער המינין שכלו. והלכה כרבי יהודה דקאי בשיטתיה דרבן גמליאל שהלכה כמותו במסכת שביעית פרק הפיגם:
+
+Mishnah 3
+
+<b>מקום שנהגו שלא למכור.</b> דהחמירו על עצמן דלמא אתי למכור גסה:
+<b>ובכל מקום אין מוכרין להם בהמה גסה.</b> דגזור רבנן שמא ישאיל או ישכיר בהמתו לעובד כוכבים, ואדם מצווה על שביתת בהמתו. אי נמי, פעמים שמוכרה לו ערב שבת עם חשיכה וצועק לה הישראל כדי שתלך לפני הקונה והיא מכרת קולו והולכת מחמתו, ונמצא מחמר אחר בהמתו בשבת:
+<b>עגלים וסייחין.</b> קטנים אף על גב דלאו בני מלאכה נינהו מחלפי במכירת גדולים. ושבורים מחלפי במכירת שלמים:
+<b>רבי יהודה מתיר בשבורה.</b> דאינה בת מלאכה לעולם. אבל בעגלים וסייחים מודה, כיון דלכי גדלי הוו בני מלאכה. ואין הלכה כר׳ יהודה:
+<b>בן בתירא מתיר בסוס.</b> הואיל ולרכיבה עומד והחי נושא את עצמו. ואין הלכה כבן בתירא. ועל ידי סרסור שרי למכור בהמה לעובד כוכבים בזמן שאין הבעלים מצויין שם בעת המכירה, דליכא למיחש שמא ישאילנה וישכירנה שהרי אינה שלו. ושמא תלך מחמת קולו ונמצא מחמר להא נמי ליכא למיחש, שאינה מכרת את קולו:
+
+Mishnah 4
+
+<b>מקום שנהגו שלא לאכול.</b> שנראה כאוכל פסחים בחוצה לארץ:
+<b>שנהגו להדליק את הנר ביום הכפורים.</b> מפני שיום הכפורים אסור בתשמיש המטה, וכל זמן שהנר דולק לא ישמש שאסור לאדם לשמש מטתו לאור הנר:
+<b>שנהגו שלא להדליק.</b> שמא יראה אשתו ותשא חן בעיניו וישמש:
+<b>ומדליקין בבתי כנסיות.</b> ובכל מקום שאין איש ואשתו מתייחדים שם:
+
+Mishnah 5
+
+<b>תלמידי חכמים בטלים.</b> ממלאכתן כל אותו היום, כדי שלא יסיחו דעתם מאבילות:
+<b>לעולם יעשה אדם עצמו כתלמיד חכם.</b> ולא מחזי כיוהרא שהרואה אותו בטל אומר אין לו מלאכה לעשות ולא מפני שנוהג בו איסור:
+<b>וחכמים אומרים ביהודה וכו׳</b> חכמים סבירא להו דעשיית מלאכה בערבי פסחים לאו במנהגא תליא מלתא, אלא ביהודה היו מתירים ובגליל אוסרים איסור גמור, ולא מכח מנהג:
+<b>הלילה.</b> ליל ארבעה עשר, לאנשי גליל שאוסרים לעשות מלאכה בערבי פסחים:
+<b>בית שמאי אוסרים.</b> להם ככל שאר ימים טובים שאסורים בעשיית מלאכה שהלילה הולך אחר היום:
+<b>ובית הלל מתירים.</b> מידי דהוה אתענית שהיום אסור באכילה והלילה מותר:
+
+Mishnah 6
+
+<b>כל מלאכה.</b> שהיא לצורך המועד והתחיל בה קודם ארבעה עשר גומרה בארבעה עשר, ואפילו במקום שנהגו שלא לעשות מלאכה. אבל מלאכה שאינה לצורך המועד, במקום שנהגו לעשות מלאכה עושין, ומקום שנהגו שלא לעשות, אפילו התחיל בה קודם ארבעה עשר אינה גומרה:
+<b>חייטים.</b> שרי בארבעה עשר בכל מקום, שכן מצינו בהן בחולו של מועד קולא יותר משאר אומניות שהדיוט שאינו אומן בכך תופר כדרכו, הלכך בארבעה עשר דקיל מחול המועד אפילו אומן נמי שרי:
+<b>והספרים והכובסין.</b> שכן הבא ממדינת הים והיוצא מבית האסורים מספרים ומכבסים בחול המועד, וכיון דאשכחן בהן צד היתר בחול המועד, בארבעה עשר דקיל שרי לכולי עלמא:
+<b>אף הרצענים.</b> שכן עולי רגלים מתקנין מנעליהן בחול המועד. וחכמים סברי אין למדין תחלת מלאכת רצענים שעושין מנעלים חדשים תחלה, מסוף מלאכה תיקון מנעלים של עולי רגלים. והלכה כחכמים:
+
+Mishnah 7
+
+<b>מושיבין שובכין.</b> שובכי יונים שיהיו יושבים לגדל אפרוחים, מושיבין אותם לכתחלה בי״ד:
+<b>ותרנגולת שברחה.</b> בחולו של מועד. דאילו בי״ד השתא אותובי שובכין לכתחלה אמרת דשרי אהדורי מיבעיא. אלא התרנגולת שברחה בחולו של מועד קאמר דמחזירין. והוא שישבה על הבצים ג׳ ימים קודם שברחה דשוב אין הביצים ראויים לאכילה ודבר האבד הוא, הלכך אם מתה מושיב אחרת תחתיה משום הפסד דביצים:
+<b>גורפין.</b> משליכין לחוץ:
+<b>ובמועד.</b> שחמור יותר, אין משליכין לחוץ אלא מסלקין לצדדין:
+<b>מוליכין ומביאין כלים מבית האומן.</b> בארבעה עשר. ואע״פ שאינו לצורך המועד:
+
+Mishnah 8
+
+<b>עשו אנשי יריחו.</b> היו נוהגין לעשות אנשי יריחו:
+<b>מרכיבין דקלים.</b> ענף רך של דקל זכר מרכיבו בדקל נקבה שהזכר עושה פירות והנקבה אינה עושה פירות:
+<b>כל היום.</b> כלומר בארבעה עשר:
+<b>וכורכין את שמע.</b> שלא היו אומרים ברוך שם כבוד מלכותו לעולם ועד בקריאת שמע. פרוש אחר שלא היו מפסיקין בין אחד לואהבת, שצריך להאריך באחד ולהפסיק בין מלכות שמים לדברים אחרים:
+<b>וקוצרין וגודשין.</b> עושין גדיש מן החדש לפני העומר, ולא חיישינן דלמא אתי למיכל מיניה:
+<b>ולא מיחו בידם.</b> כל הששה דברים שעשו, כולם שלא ברצון חכמים היו עושין, אלא שעל אלו הג׳ לא מיחו ועל ג׳ האחרונים מיחו:
+<b>מתירין לאכול גמזיות של הקדש.</b> גידולים שגדלו באילן של הקדש, דקסברי אין אסור אלא הפרי עצמו שהוקדש. ואית ספרים דגרסי מתזיר, כלומר חותכים וכורתים ענפי אילנות של הקדש שצמחו אחר שהקדישו האילן, ליהנות מהן:
+<b>ואוכלין.</b> בשבת ויום טוב פירות שנמצאו תחת האילן ולא נודע אם נשרו מאמש והם מותרים או נשרו היום ואסורים:
+<b>ונותנים פאה לירק.</b> ואנן קיימא לן דכל דבר שאין אדם מכניסו לקיום אינו חייב בפאה, וירק דבר שאין מכניסו לקיום הוא:
+<b>ומיחו בידם חכמים.</b> משום דקא מפקעי לה מן המעשר, והעניים אוכלים אותה בטבלם, כסבורין שהוא פאה ופאה פטורה מן המעשר משום דהפקר היא:
+
+Mishnah 9
+
+<b>גירר עצמות אביו.</b> משום כפרה. ולא קברו לפי כבודו על מטה נאה, כדי שיתגנה על רשעו ויווסרו הרשעים:
+<b>כתת נחש הנחשת.</b> כדכתיב בדברי הימים, לפי שהיו טועין אחריו:
+<b>וגנז ספר רפואות.</b> לפי שלא היה לבם נכנע על חליים אלא מתרפאים מיד. והרמב״ם פירש, ספר רפואות, ספר מודיע מעניני צורות הכוכבים והטלסמאות, שצורה פלונית העשויה בזמן ועת ידוע מרפאת מחולי פלוני, וזה היה קרוב להטעות הבריות אחר עבודת כוכבים ולכך גנזו:
+<b>עיבר ניסן בניסן.</b> לאחר שנכנס ניסן נמלך ועשה אדר שני. והכתוב אומר (שמות י״ב:ב׳) החדש הזה לכם, זה ניסן, ואין אחר ניסן. ולא עיבר חזקיה לאחר שנכנס ניסן ממש, אלא יום שלשים של אדר עיבר את השנה, ואנן קיי״ל אין מעברין את השנה בשלשים של אדר הואיל וראוי לקבעו ניסן:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>תמיד נשחט.</b> תמיד של בין הערבים נשחט כל שאר ימות השנה בשמנה ומחצה. דזמן שחיטת התמיד מכי ינטו צללי ערב שהוא משש שעות ומחצה ולמעלה שחמה נוטה למערב, שחצי שש וחצי שבע היא עומדת באמצע הרקיע, ואין צל נוטה אלא צל כל אדם תחתיו. ומאחרין שחיטתו שתי שעות אחר זמנו מפני נדרים ונדבות שא״א להקריבם אחר תמיד של בין הערבים כדכתיב (ויקרא ו׳:ה׳) והקטיר עליה חלבי השלמים, על עולת הבוקר השלם כל הקרבנות כולן, שלא יהא דבר מאוחר לתמיד של בין הערבים. ואפילו בשבת שאין קרבים נדרים ונדבות, מאחרים זמן שחיטת תמיד של בין הערבים משום סרך נדרים ונדבות דחול. ובערב פסח שהפסח קרב אחר תמיד של בין הערבים, מקדמינן ליה שעה אחת ועבדינן ליה בשבע ומחצה:
+<b>חל להיות בע״ש.</b> דאיכא נמי צליית הפסח דלא דחיא שבת וצריך לצלותו מבעוד יום, מקדמינן ליה ומותבינן ליה אדיניה שיהיה נשחט בו׳ ומחצה:
+<b>וקרב בשבע ומחצה.</b> גמר הקרבתו בשבע ומחצה, ששוהין שעה אחת בעשייתו:
+
+Mishnah 2
+
+<b>ששחטו שלא לשמו.</b> כגון ששחטו לשם שלמים. או קבל הדם במזרק. או הוליך הדם למזבח. או זרק הדם על גבי המזבח. שלא לשמו. שבארבע עבודות הללו המחשבה פוסלת הזבח:
+<b>או לשמו ושלא לשמו.</b> כגון ששחט לשמו וקבל הדם שלא לשמו:
+<b>או שלא לשמו.</b> הך סיפא אשמעינן דמחשבים מעבודה לעבודה, שאם חשב בשעת עבודה זו על חברתה לעשותה במחשבה פסולה כגון דאמר הריני שוחט לשמו ע״מ לזרוק דמו שלא לשמו, נפסל הזבח מיד ואפילו לא עשה השניה במחשבה פסולה כמו שחשב. והכי משמעותא דמתניתין, או שחשב בשעת שחיטה לזרוק הדם שלא לשמו ושחט לשמו פסול. ופסח דפסול שלא לשמו נפקא לן מקרא דכתיב (שמות י״ב:כ״ז) ואמרתם זבח פסח הוא, עד שיהיה הזבח לשם פסח, והוא משמע לעכב:
+
+Mishnah 3
+
+<b>שחטו שלא לאוכליו.</b> חולה וזקן וקטן שאין יכולין לאכול כזית בשר, ואין בו מנויין אחרים אלא הן, פסול, דלפי אכלו כתיב (שם), הראוי לאכול:
+<b>שלא למנוייו.</b> נמנו עליו חבורה זו ושחטו לשם חבורה אחרת:
+<b>לערלים.</b> לישראלים שמתו אחיהם מחמת מילה, והני פסולים לאכול פסח. דכתיב (שם) וכל ערל לא יאכל בו. וטמאים נמי אסורין בקדשים, ובכרת הן על אכילתן:
+<b>לאוכליו ושלא לאוכליו כשר.</b> ולא דמי לשמו ושלא לשמו דפסול, דהתם פסולו בגופו שהמחשבה שפוסלתו היתה בגופו של קרבן, אבל לאוכליו ושלא לאוכליו אין המחשבה הפוסלת בגופו של קרבן אלא בדבר שהוא חוץ ממנו:
+<b>ממרס בדמו.</b> שלא יקרוש כדי שיהא ראוי לזריקה:
+<b>ואם זרק קודם לתמיד כשר.</b> דאע״ג דפסח מאוחר לתמיד משום דכתיב ביה בערב ובין הערבים, לא מפסל בהכי:
+
+Mishnah 4
+
+<b>השוחט את הפסח על החמץ.</b> כלומר ובשעת שחיטה היה חמץ ברשות השוחט או אחד מבני חבורה, אפילו לא היה החמץ בעזרה:
+<b>עובר בלא תעשה.</b> דלא תשחט על חמץ דם זבחי (שמות לד). ואין הזבח נפסל:
+<b>אף התמיד.</b> של בין הערבים דערבי פסחים ששחטו על חמץ, שהיה חמץ ברשות השוחט או המקריב, עובר בלאו, דדריש זבחי, המיוחד לי, והוא התמיד. ואין הלכה כרבי יהודה:
+<b>רבי שמעון אומר הפסח בארבעה עשר.</b> ששחטו על חמץ, לשמו חייב, משום לא תשחט על חמץ, דפסח כשר הוא ושחיטה ראוייה היא ושמה שחיטה:
+<b>שלא לשמו פטור.</b> דפסול הוא ושחיטה שאינה ראויה היא ולאו שמה שחיטה:
+<b>ושאר כל הזבחים.</b> שנשחטו בי״ד אחר חצות על החמץ:
+<b>בין לשמן בין שלא לשמן פטור.</b> ואע״פ שכשרים הן כדתנן כל הזבחים שנזבחו שלא לשמן כשרים וכו׳, אע״פ כן פטור, דכתיב זבחי זבחי שני פעמים, לא תשחט על חמץ דם זבחי ולא תזבח על חמץ דם זבחי (שם כג), ולמאי הלכתא פלגינהו רחמנא ולא כתב זבחיי בחד קרא והכל במשמע בין פסח בין שאר זבחים, לומר לך בזמן דאיכא זבח דהיינו בי״ד דאיכא פסח לא מחייב אשאר זבחים, ובזמן דליכא זבח כגון בתוך הפסח מחייב אשאר זבחים אם שחטן על חמץ:
+<b>ובמועד.</b> בתוך הפסח, אם לשמו שחטו לפסח על החמץ:
+<b>פטור.</b> מלא תשחט, דפסח שלא בזמנו לשמו פסול, והויא לה שחיטה שאינה ראויה:
+<b>שלא לשמו.</b> אלא לשם שלמים:
+<b>חייב.</b> דלהכי קאי והויא לה שחיטה ראויה, וחייב משום לא תשחט, בהדי לאו דלא יראה ולא ימצא:
+<b>ושאר כל הזבחים.</b> שנזבחו בתוך המועד על חמץ:
+<b>בין לשמן בין שלא לשמן חייב.</b> דקרא אשאר זבחים נמי אזהר:
+<b>חוץ מן החטאת ששחטה שלא לשמה.</b> דפסולה היא משום דכתיב בשחיטתה חטאת היא, היא ולא הנשחטה שלא לשמה:
+
+Mishnah 5
+
+<b>הפסח נשחט בשלש כתות.</b> [בין שהצבור מרובים] בין שהצבור מועטים ויכולים כולן לשחוט בבת אחת, מצוה ליחלק לשלש כתות זו אחר זו:
+<b>שנאמר ושחטו אותו כל קהל עדת ישראל, קהל, עדה, וישראל.</b> הרי שלוש כתות:
+<b>בזיכי.</b> כפות גדולות לקבל בהם הדם:
+<b>שורה שכולה כסף כסף.</b> דהכי שפיר טפי:
+<b>ולא היו לבזיכים שולים.</b> רחבים היו מלמעלה ותחתיהם חדים כדי שלא יוכלו לישב על הקרקע:
+<b>שמא יניחום.</b> הכהנים לישב על הקרקע עד שיקבל דם אחר מחמת שהם מרובים וישכחום ויקרוש הדם ולא יהיה ראוי ליזרק:
+
+Mishnah 6
+
+<b>שחט ישראל.</b> אם ירצה, שהשחיטה כשרה בזר בכל הקרבנות:
+<b>וקבל כהן.</b> הדם בבזך, שמקבלה ואילך מצות כהונה:
+<b>נתנו לחבירו.</b> שהרי כשורה הן עומדים:
+<b>וחברו לחברו.</b> הא קמ״ל דברוב עם הדרת מלך:
+<b>וקבל המלא.</b> מיד הנותן, תחלה, ואחר כך מחזיר את הריקן. אבל איפכא, מחזיר את הריקן ברישא לא, דמכי מושיט ליה האי מיד בעי לקבולי דאין מעבירין על המצות:
+<b>זריקה אחת.</b> בבזך עצמו, ולא מתנה באצבע, שאין לך קרבן שטעון אצבע אלא חטאת לבדה דכתיב באצבעו:
+<b>כנגד היסוד.</b> ברוחות שבמזבח שהיסוד תחתיהן, וזורק לזקיפתו של מזבח והוא נופל ליסוד. ולפי שאין היסוד מקיף כל המזבח אלא את הצפון ואת המערב ואוכל בדרום אמה אחת ובמזרח אמה אחת כמו שמפורש במסכת מדות, לכך הוצרך לומר נגד היסוד:
+
+Mishnah 7
+
+<b>קראו את ההלל.</b> כל השלש כתות:
+<b>אם גמרו שנו.</b> כשהיו מתחילים לשחוט היו מתחילים לקרות, ואם רבו הפסחים ומשך זמן שחיטתן עד שגמרו ועדיין רבים לשחוט, חוזרים וקורין שניה. ואם קראו שניה ועדיין לא גמרו שחיטת הפסחים של אותו הכת, חוזרין וקורין שלישית. וכן כת שניה ושלישית:
+<b>אע״פ שמעולם לא שלשו.</b> שהכהנים היו רבים וזריזין:
+<b>לא הגיעו לאהבתי.</b> אפילו פעם ראשונה:
+
+Mishnah 8
+
+<b>שהכהנים היו מדיחין את העזרה.</b> מפני שהדמים מרובים היו מדיחין אותה בשבת. שאמת המים היתה מהלכת בעזרה וכשהן רוצים להדיח פוקקים את נקב יציאתה והמים פושטים על כל גדותיה ומדיחין כל העזרה [שהעזרה רצפה של שיש היתה כולה] ואח״כ פותחין הנקב והמים יוצאים:
+<b>מדם התערובות.</b> המוטל על הרצפה. ואין הלכה כרבי יהודה:
+
+Mishnah 9
+
+<b>אונקליות.</b> מסמרים שראשיהן כפופים למעלה:
+<b>ובעמודים.</b> שהיו קבועין בבית המטבחים בעזרה עמודים קטנים נקראים ננסים:
+<b>חלקים.</b> מפוצלות קליפתן:
+<b>שחל להיות בשבת.</b> ואין יכול לטלטל המקלות:
+<b>ידו על כתף חבירו.</b> ותולה אותו בגידי ארכובותיו בזרועו. ואין הלכה כר״א. שמותר לטלטל אותן המקלות דאין שבות במקדש:
+
+Mishnah 10
+
+<b>אימוריו.</b> החלבים הקרבים ע״ג המזבח:
+<b>במגיס.</b> בקערה. תרגום קערותיו מגיסוהי:
+<b>ישבה לה בהר הבית.</b> בשבת קאמר, שאין יכולין להוליך פסחיהן:
+<b>בחיל.</b> בין הסורג לחומת העזרה של נשים בתחלת עליית הבית:
+<b>חשיכה יצאו וצלו את פסחיהן.</b> שאין צליית הפסח דוחה את השבת:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>ואלו דברים בפסח דוחין את השבת.</b> פסח דוחה את השבת, דנאמר מועדו בפסח (במדבר ט׳:ב׳) ויעשו בני ישראל את הפסח במועדו, ונאמר מועדו בתמיד (שם כח) תשמרו להקריב לי במועדו, מה מועדו האמור בתמיד דוחה את השבת שנאמר (שם) על עולת התמיד, אף מועדו האמור בפסח דוחה את השבת:
+<b>שחיטתו וזריקת דמו.</b> א״א לעשותן בלילה דכתיב (ויקרא ז׳:ט״ז) ביום צוותו להקריב, ביום ולא בלילה:
+<b>מחוי.</b> קינוח, כמו אכלה ומחתה פיה (משלי ל׳:כ׳). מחוי קרביו דוחה את השבת, שלא יסריחו:
+<b>צלייתו והדחת קרביו אין דוחין.</b> דאפשר משתחשך:
+<b>הרכבתו.</b> על כתפו להביאו דרך רה״ר לעזרה. אע״פ שאין בו אלא איסור שבות, שהחי נושא את עצמו, אין דוחה, דהו״ל למעבדה מאתמול. וכן הבאתו מחוץ לתחום וחתיכת יבלתו של קרבן פסח להסיר מומו, אע״פ שאין בו אלא איסור שבות, שחותכה בשיניו או בידו, אינן דוחים. והא דתנן בשלהי עירובין חותכין יבלת במקדש, ההיא ביבשה דמפרך פרכה, ומתניתין דהכא בלחה. ואע״פ דכשחותכה בשיניו או בידו כלאחר יד הוא, אפילו הכי אסור בלחה דהוה ליה למעבדה מאתמול:
+<b>ר״א אומר דוחין.</b> דסבר מכשירי מצוה דוחים את השבת, במסכת שבת:
+
+Mishnah 2
+
+<b>שחיטה שהיא.</b> אסורה בחולין בשבת משום איסור מלאכה גמורה, אעפ״כ דוחה את השבת בפסח:
+<b>אלו שהם משום שבות לא ידחו.</b> בתמיה:
+<b>יום טוב יוכיח.</b> שהתירו בו שחיטה ובישול שהוא אב מלאכה ומותרין להדיוט, ואסרו בו להביא דבר מחוץ לתחום ולאכלו, הואיל והיה אפשר לו מאתמול, ואע״ג דתחומים מדרבנן:
+<b>מה ראיה רשות למצוה.</b> אכילת הדיוט רשות הוא, וצורך גבוה מצוה היא, ואם העמידו חכמים איסור שבות שלהן במקום רשות, יעמידוהו אף במקום מצוה. ורבי יהושע סבר כל שמחת יום טוב מצוה היא, ואפילו הכי אינה דוחה שבות:
+<b>הזאה תוכיח שהיא מצוה.</b> בטמא מת שחל שביעי שלו להיות בשבת ערב הפסח, שאם לא יזה לא יעשה פסחו, ואפילו הכי אינו דוחה דהכי קים ליה לרבי עקיבא דלא דחיא. והזאה שבות היא דמיחזי כמאן דמתקן גברא:
+<b>ועליה אני דן.</b> וגם על ההזאה אני חולק ואומר שתדחה ולא יעכבהו מפסח, מק״ו זה בעצמו:
+<b>א״ל ר׳ עקיבא או חלוף.</b> או אני אחליף את הדין. דפשיטא ליה דהזאה מעכבא וילפינן בק״ו מינה לשחיטה [שתעכב]:
+<b>במועדו.</b> ויעשו בני ישראל את הפסח במועדו (במדבר ט׳:ב׳):
+<b>הבא לי מועד לאלו.</b> שיהא להם זמן קבוע, כמו שקבע לשחיטה, הילכך כיון שלא קבע להם זמן ומצי למעבד מאתמול, לא דחיא, והזאה נמי לאו מגופיה דפסח היא ולא כתיב ביה במועדו. והלכה כר״ע:
+
+Mishnah 3
+
+<b>אימתי מביאים עמו חגיגה.</b> עם הפסח בי״ד בניסן:
+<b>בזמן שהוא בא בחול ובטהרה.</b> דאע״ג דפסח דחי שבת וטומאה, חגיגה לא דחיא שבת:
+<b>ובמועט.</b> שהיה פסח מועט לאכילת בני חבורה, ואוכלין החגיגה תחלה כדי שיהיה הפסח גמר שביעתן:
+<b>במרובה.</b> שהיתה החבורה מועטת ודי להן בפסח לבדו:
+<b>ובטומאה.</b> שרוב צבור טמאין:
+<b>אין מביאין עמו חגיגה.</b> שחגיגת יום י״ד רשות היא ולא חובה:
+
+Mishnah 4
+
+<b>מן הבקר.</b> משא״כ בפסח שאינו בא לא מן הבקר ולא מן הנקבות:
+
+Mishnah 5
+
+<b>הפסח ששחטו שלא לשמו.</b> בי״ד שחל להיות בשבת וסבור כשם שמותר לשמו כך מותר שלא לשמו:
+<b>חייב חטאת.</b> שחלל שבת בשוגג:
+<b>אם אינן ראוין.</b> לפסח. כגון עגל או איל בן שתי שנים או נקבה. חייב עליו חטאת אם נתעלמה ממנו שבת או סבור שמותר לשחוט זבחים אחרים לשם פסח בשבת, דהאי לאו טועה בדבר מצוה, דהכל יודעים שאין זה כשר לפסח:
+<b>ואם ראוין הן.</b> כגון שה בן שנה של שלמים ששחטו לשם פסח, דמתוך שהוא טרוד ובהול לשחוט פסחו טעה בדבר זה ולא נזכר שהקדישו לזבח אחר:
+<b>רבי אליעזר מחייב חטאת.</b> אעפ״י שטעה בדבר מצוה:
+<b>ורבי יהושע פוטר.</b> דקסבר טעה בדבר מצוה ועשה מצוה כל דהוא פטור מחיוב חטאת שבה, וזה עשה מצוה שהקריב קרבן, דכל הזבחים שנזבחו שלא לשמן כשרים, ואף הנשחטים לשם פסח מכשיר להו ר״י בפרק תמיד נשחט:
+<b>מה אם פסח.</b> שמותר לשחטו בשבת לשמו, שינה את שמו אודית מיהא דחייב חטאת כדקתני לעיל:
+<b>ששינהו לדבר האסור.</b> ששחטו לשם קרבנות אחרים שאסורים לשחטן בשבת:
+<b>ששינהו לדבר המותר.</b> ששוחטו לשם דבר המותר לשוחטו בשבת:
+<b>אימורי ציבור.</b> קרבנות האמורים בצבור בשבת כגון תמידים ומוספים יוכיחו שמותרים לשוחטן לשמן, והשוחט שאר זבחים לשמן בשבת חייב:
+<b>שיש להן קצבה.</b> שאינו רואה אחרים עסוקין בשחיטתו, וכיון שנשחט התמיד יודע הוא שאין צריך לשחוט עוד, הילכך אין זה טועה אלא שוגג, דלא היה לו לטעות בדבר:
+<b>תאמר בפסח שאין לו קצבה.</b> דהכל צריכין לכך והרי הוא רואה אחרים הרבה עסוקים בכך וטרוד הוא להתעסק במצוה. ואפילו שחט הוא פסח כבר ומצא זבח זה עומד בעזרה וכסבור שהוא פסח ושחטו לשם מי שהוא, טועה בדבר מצוה הוא:
+<b>רבי מאיר אומר.</b> השוחט בשבת זבחים אחרים כל ימות השנה לשם אמורי צבור פטור. והלכה כרבי יהושע ואין הלכה כרבי מאיר:
+
+Mishnah 6
+
+<b>לאוכליו ושלא לאוכליו פטור וכו׳</b> דהא פסח כשר הוא, דאמרינן פרק תמיד נשחט דהשוחט לפסולים ולכשרים לא פסל:
+<b>שחטו ונמצא בעל מום חייב.</b> דשוגג הוא ולא אנוס שהיה לו [לבקרו]:
+<b>שמשכו בעלים את ידם.</b> ממנו קודם שחיטה ונמנו על אחר:
+<b>או שמתו או שנטמאו.</b> דעכשיו לא נתנה שבת לדחות אצלם:
+<b>פטור.</b> שאנוס הוא, דלא היה יודע שכך הוא ולא היה לו לבדוק על כך:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כיצד צולין.</b> שפוד של רמון. ולא שאר עצים דמפקי מיא והוה ליה בשל מבושל במים, ורמון לא מפיק מיא. ובשפוד של מתכת לא, כדלקמן, דחם מקצתו חם כולו ונצלה מחמת שפוד, ורחמנא אמר צלי אש ולא צלי דבר אחר:
+<b>כמין בשול הוא זה.</b> שמתבשלין בני מעיו לתוכו כבתוך הקדרה:
+<b>תולין חוצה לו.</b> תוחבן בשפוד למעלה מפיו של טלה. והלכה כרבי עקיבא:
+
+Mishnah 2
+
+<b>אמר רבי צדוק כו׳</b> מתניתין חסורי מחסרא והכי קתני, ואם אסכלה מנוקבת היא כשרה ואמר רבי צדוק וכו׳, והלכה כרבי צדוק:
+<b>נגע הפסח בחרסו של תנור יקלף.</b> מן הפסח מקום הנוגע בתנור, שנצלה שם מחום חרס התנור ולא צלי אש הוא:
+<b>נטף מרוטבו על החרס וחזר אליו.</b> שחזר שומן שנתחמם מן החרס ונבלע בפסח:
+<b>יטול את מקומו.</b> ולא סגי בקליפה אלא בנטילה כעובי אצבע, דשומן נבלע בתוכו הרבה, ואותו שומן צלי מן החרס הוא:
+<b>נטף מרוטבו על הסולת.</b> והסולת רותחת דמצלי רוטב מחמת סולת, וההוא רוטב שבתוך הסולת אסור למיכליה דהוה ליה צלי מחמת דבר אחר, הלכך יקמוץ את מקומו וישרוף אותו קומץ כשאר קדשים הפסולים:
+
+Mishnah 3
+
+<b>סכו בשמן תרומה.</b> שמותר לסוך הפסח במי פירות:
+<b>אם חי ידיחנו.</b> דלא בלע:
+<b>ואם צלי הוא.</b> בעי קליפה משום דבלע:
+<b>שאין פודים.</b> מוכרים:
+<b>מעשר שני בירושלים.</b> ואפילו לאכלו בטהרה, דכתיב (דברים י״ד:כ״ה) ונתת בכסף וצרת הכסף בידך והלכת אל המקום:
+
+Mishnah 4
+
+<b>חמשה דברים.</b> אין לך בצבור קרבן נאכל אלא אלו, וקרבן צבור דוחה את הטומאה דילפינן מפסח דכתיב ביה במועדו, ודוחה את הטומאה כשרוב הקהל טמאים, דהכי אמרינן איש כי יהיה טמא וכו׳, יחיד נדחה ואין צבור נדחין, ובקרבנות צבור כתיב (במדבר כ״ט:ל״ט) אלה תעשו לה׳ במועדיכם, כמו שנאמר בפסח במועדו, ואשמעינן מתניתין דאע״ג דקרבין בטומאה לאפוקי צבור ידי חובתן, אין נאכלים בטומאה. והא דתני חמשה דברים, ולא תני קרבנות צבור וכו׳, מנינא למעוטי חגיגת הרגלים כולם, דדמו לקרבן צבור משום דאתו בכנופיא באסיפת חברים לרגל ואינם דוחים את הטומאה כדרך שאין דוחים את השבת:
+<b>זבחי שלמי צבור.</b> כבשי עצרת, שאין שלמים אחרים לצבור:
+<b>ושעירי ראשי חדשים.</b> ולא תני שעירי רגלים, דכיון דאשמעינן זבחי שלמי צבור שהן מיני דמים ואין נאכלין בטומאה הוא הדין לכל שאר מיני דמים, ולא איצטריך למתני שעירי ראשי חדשים אלא משום דלא כתיב בהו מועד, וסלקא דעתך אמינא לא לדחו את הטומאה דהא כל קרבנות צבור ממועד נפקא לן, דכתיב בכולהו אלה תעשו לה׳ במועדיכם:
+<b>שלא בא מתחלתו אלא לאכילה.</b> שכשנצטוה עיקר מצות פסח לאכילה נצטוה. דכתיב (שמות י״ב:ד׳) לפי אכלו, וכי שרייה רחמנא לאתויי בטומאה מאיש נדחה ואין צבור נדחין, אדעתא למיכלה שרייה:
+
+Mishnah 5
+
+<b>נטמא בשר וחלב קיים אינו זורק את הדם </b> דעיקר פסח לאכילת אדם אתי:
+<b>ובמוקדשים אינו כן.</b> שאפילו נטמא בשר, וחלב קיים זורק את הדם: 
+
+Mishnah 6
+
+<b>נטמא הקהל.</b> בטומאת מת, שאין פסח נדחה מפני הטומאה אלא מטומאת מת:
+<b>יעשו בטומאה.</b> ואפילו טמאים יחידים, דהא [פסח] דטהורים גופייהו בטומאה אתו משום כהנים, שאין קרבן צבור הבא בטומאה חלוק, מאחר שקרבן רובם בא בטומאה אף היחידים עושים בטומאה:
+
+Mishnah 7
+
+<b>ואח״כ נודע שהוא טמא.</b> הפסח או הדם:
+<b>הציץ מרצה.</b> ופטור מפסח שני:
+<b>נטמא.</b> בעליו טומאת הגוף במת:
+<b>אין הציץ מרצה.</b> וחייב בפסח שני, דהא בשעת זריקה לאו בר מעבד פסח הוא דרחמנא דחייה:
+<b>הנזיר.</b> דכתיב (במדבר ו׳) וכי ימות מת עליו [וגו׳] והימים הראשונים יפלו, דאם נטמא במת קודם הבאת קרבנותיו סותר:
+<b>הציץ מרצה על טומאת הדם.</b> ותגלחתו כשרה ומותר לשתות יין וליטמא למתים:
+<b>ואין הציץ מרצה על טומאת הגוף.</b> ואם [טמא] בשעת הבאת קרבנותיו סותר הכל:
+<b>נטמא.</b> גופו:
+<b>בטומאת התהום.</b> כל טומאת מת שלא ידע בה אדם קודם לכן נקראת טומאת התהום:
+<b>הציץ מרצה.</b> דהלכה למשה מסיני שהותר טומאת התהום להם. כיון שלא הכיר בה אדם בטומאה זו מעולם, ואם נודע לו בטומאה זו אחר שהקריב פסחו אין צריך לעשות פסח שני. וכן נזיר שנודע לו בטומאת התהום לאחר שהביא קרבנותיו אין צריך להביא קרבן טומאה. ולא אמרו טומאת התהום אלא בטומאת מת בלבד:
+
+Mishnah 8
+
+<b>לפני הבירה.</b> כל המקדש כולו קרוי בירה. ושורפים אותו שם כדי לביישן, שיזהרו שלא יבואו עוד לידי טומאה:
+<b>מעצי המערכה.</b> שלא לבייש את מי שאין לו עצים:
+<b>נטמא מיעוטו.</b> וכן נותר של פסח טהור:
+<b>הציקנין.</b> העצרנין. צרי עין, שורפין אותו מיעוט שנטמא, והנותר מפסח טהור, לפני הבירה:
+
+Mishnah 9
+
+<b>הפסח שיצא.</b> חוץ לחומה:
+<b>ישרף מיד.</b> בארבעה עשר ולא צריך לאשהויי עד הבוקר של ט״ו כדי שתעובר צורתו דהיינו שיבא לידי נותר. ומיהו ביום טוב לא מצי שריף ליה דאין שורפין קדשים ביו״ט:
+<b>נטמאו בעלים או שמתו.</b> אין פסולו בגופו אלא מחמת דבר אחר:
+<b>תעובר צורתו.</b> ימתין עד שיבא לידי נותר, ואח״כ ישרפנו:
+<b>אף זה ישרף מיד.</b> ר״י בן ברוקא לא פליג את״ק אלא כשנטמאו הבעלים או מתו קודם זריקת הדם דלא איחזי בשר באכילה והוה ליה כפסולו בגופו. ואין הלכה כר״י בן ברוקא:
+
+Mishnah 10
+
+<b>העצמות.</b> שאינו יכול לשברן מפני שנאסרה שבירת עצם, ונותר בהן מוח וטעון שריפה:
+<b>והגידין.</b> שהן אסורין באכילה ואין חייבין עליהן מן התורה, כגון שומנו של גיד הנשה שהוא מותר אלא שישראל קדושים נהגו בו איסור. אי נמי, הגיד החיצון הסמוך לבשר שהוא אסור ואין חייבין עליו, ומן התורה הוי נותר, ולאכלו אי אפשר דרבנן אסרוהו:
+<b>והנותר.</b> בשר פסח שנתעצלו באכילתו ונתותר:
+<b>בששה עשר.</b> שהוא חולו של מועד. אע״פ שנפסל בבוקר ראשון אין רשאי לשורפו ביו״ט, דשריפת קדשים עשה, ויו״ט עשה ולא תעשה, ואין עשה דוחה את ל״ת ועשה:
+
+Mishnah 11
+
+<b>כל הנאכל בשור הגדול.</b> שכבר הוקשה כל העתיד להקשות בו:
+<b>יאכל בגדי הרך.</b> ראוי לאכילה בפסח בן שמונה ימים. אבל מה שאין נאכל בשור הגדול אין נמנין עליו בפסח אף על פי שעכשיו הוא רך הואיל וסופו להקשות:
+<b>וראשי כנפים והסחוסים.</b> הכי קאמר, ומהו הנאכל בשור הגדול ראשי כנפים, הסחוס שקורין טנרוס בלע״ז שבראש כף הכתף ושאר סחוסים כגון תנוך האזן וסחוסי החזה והצלעות הקטנות שבסוף השדרה, הואיל ובשור הגדול נאכלים ע״י שליקה, יאכלו בגדי הרך צלי:
+<b>אבל המותיר בטהור כו׳</b> דכתיב (שמות י״ב:י׳) לא תותירו ממנו עד בוקר והנותר ממנו עד בוקר באש תשרופו, בא הכתוב ליתן עשה אחר לא תעשה, לומר אם עברת על לאו, קיים עשה שבו ואינך לוקה. אי נמי, דהוי לאו שאין בו מעשה, וכל לאו שאין בו מעשה. אין לוקין עליו:
+<b>והשובר בטמא כו׳</b> דכתיב (שם) ועצם לא תשברו בו, בכשר מוזהר על שבירת עצם ואינו מוזהר על שבירת עצם בפסול:
+
+Mishnah 12
+
+<b>אבר.</b> מן הפסח:
+<b>שיצא מקצתו.</b> חוץ למחיצתו, וצריך לחתוך את היוצא דכתיב (שמות כב) ובשר בשדה טריפה לא תאכלו, ודרשינן ביה כל בשר שיצא בשדה כלומר שיצא חוץ למחיצתו, כגון קדשי קדשים שיצאו חוץ לעזרה וקדשים קלים שיצאו חוץ לירושלים, אותו בשר היוצא טריפה הוא ולא תאכלו:
+<b>חותך.</b> את הבשר היוצא סביב עד שמגיע לעצם:
+<b>וקולף.</b> את הבשר שלא יצא לחוץ עד שמגיע לפרק שמתחברים שם שני עצמות, ואוכל את הבשר שקלף שהרי לא יצא, וחותך את הפרק ומשליך כל העצם שיצא מקצתו:
+<b>ובמוקדשים.</b> בשאר קדשים חוץ מהפסח:
+<b>קוצץ בקופיץ.</b> אותו מקצת האבר שיצא. ובפסח אינו יכול לעשות כן מפני שהוא מוזהר על שבירת עצם:
+<b>מן האגף ולפנים כלפנים.</b> אגף קרי כל מקום הגפת הדלתות שהוא חופף ונוקש שם כשסוגרו דהיינו [משפת הפנימי של עובי הפתח עד מקום הנקישה. מן האגף ולפנים, דהיינו] תוך העיר ממש:
+<b>כלפנים.</b> ואוכלים שם קדשים קלים:
+<b>מן האגף ולחוץ.</b> דהיינו ממקום הנקישה ולחוץ, כלחוץ:
+<b>החלונות.</b> שבחומת ירושלים. ועובי ראש החומה בגגה, כלפנים:
+
+Mishnah 13
+
+<b>שתי חבורות שהיו אוכלות.</b> פסח אחד:
+<b>אלו הופכים פניהם הילך ואלו הופכים פניהם הילך.</b> ואפילו נראים כשתי חבורות על פסח אחד לא אכפת לן, דרחמנא אמר (שם יב) על הבתים אשר יאכלו אותו, דמשמע שני בני אדם אוכלין פסח אחד בשני בתים, דכתיב יאכלו [שנים], אותו חד פסח, [בתים] שנים. אבל אדם אחד אינו אוכל בב׳ מקומות, ולהכי מוקי בבית אחד יאכל, שאין אחד אוכל בב׳ בתים. ושתי חבורות ההופכות פניהם כשני בתים דמי:
+<b>והמיחם.</b> שמחממין בו את החמין שמוזגים בו היין, רשאי ליתן באמצע כדי שיהא נוח לשתיהן למזוג לכאן ולכאן. ואף על פי שמפסיק בין החבורות, לא אכפת לן:
+<b>וכשהשמש.</b> המשמש לשתיהן, עומד מחבורה אחת שהתחיל לאכול הפסח עמה ומוזג לחבורה האחרת:
+<b>קופץ את פיו.</b> סוגר ובולם את פיו ומחזיר את פניו לצד חבורתו, שלא יחשדוהו שהוא אוכל עם החבורה האחרת, דאין אדם אחד אוכל בב׳ חבורות כדאמרן:
+<b>והכלה.</b> שהיא בושה, רשאה להפוך פניה לצד אחר ולאכול, דפסח נאכל בשתי חבורות:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>האשה. תאכל משל בעלה.</b> כל זמן שלא פירשה שדעתה בשל אביה, דמסתמא דעתה למנות על של בעלה:
+<b>רגל הראשון.</b> שלאחר נשואיה, שכך דרך הנשואות ללכת לבית אביהן:
+<b>תאכל במקום שהיא רוצה.</b> וכגון שאינה רדופה עד הנה לילך לבית אביה תדיר, הילכך מספקא לן בהי ניחא לה:
+<b>אפטרופסים.</b> יתום שהיו לו שני אפטרופסין והמנוהו זה על פסחו וזה על פסחו:
+<b>לא יאכל משל שניהם.</b> לא מפסחו של זה ולא מפסחו של זה, דמי נתן רשות לחלק האחד להמנות עם זה. ואין לו תקנה אלא אם כן רצו שניהם שימנה עם האחד:
+<b>לא יאכל משל רבו.</b> אבל משל עצמו אוכל, דכיון דדינא הוי דכופין את רבו וכותב לו גט שחרור, אע״פ שעדיין לא נשתחרר הרי הוא כבן חורין, הילכך אוכל משל עצמו:
+
+Mishnah 2
+
+<b>שחט גדי יאכל.</b> רבו ממנו. ואע״ג דבכל שאר פסחים רגיל תדיר בטלה, כיון דלא פירש לו עליה סמיך:
+<b>יאכל מן הראשון.</b> והשני ישרף. ובגמרא מוקי לה דוקא במלך ומלכה, אית דאמרי משום שלום מלכות, ואית דאמרי מפני שסומכין על עבדיהם ואין מקפידים על סעודתן אם גדיים אם טלאים, הילכך יאכל מן הראשון כיון דליכא קפידא, דבראשון יצאו ידי חובתן. אבל אינשי דעלמא דקפדי, לא יאכל לא מן הראשון ולא מן השני, דקיי״ל אין נמנין על ב׳ פסחים כאחד לאכול איזה מהם שירצה, דאין ברירה, וכי בעי למיכל מהא, דלמא בשעת שחיטה לא הוה דעתיה עליה: 
+<b>שכח מה שאמר</b> שפירש לו גדי או טלה, וזה שכח:
+<b>וטלה שלי.</b> בגמרא מוקי לה כגון שהלך העבד אצל רועה הרגיל אצל רבו ורוצה בתקנתו, ואמר לו, אם גדי אמר לך רבך גדי שלו וטלה שלך ע״מ שאין לרבך רשות בו, דכה״ג קנה העבד. דאי לאו הכי מה שקנה עבד קנה רבו ונמצאו שניהם של רבו:
+<b>ופטורים מלעשות פסח שני.</b> דאע״ג דשניהם יוצאים לבית השריפה ואינן נאכלין מפני שאין המנויין ניכרים, מיהו שחיטה וזריקה מעלייתא היא, חדא אהאי וחדא אהאי, דקמי שמיא גליא:
+
+Mishnah 3
+
+<b>על מי שיעלה ראשון לירושלים.</b> כדי לזרזן קאמר, שיזדרז כל אחד להיות ראשון. ומיהו כל בניו המנה על הפסח, אלא שאותו שיעלה ראשון יזכה ראשון וכל אחיו יזכו אחריו על ידו:
+<b>עד שיזרק הדם.</b> לעולם יכול לימשך, אפילו אחר שחיטה עד שיזרק הדם. ומודה רבי שמעון דאין נמנין אלא עד שישחט. ואין הלכה כר׳ שמעון:
+
+Mishnah 4
+
+<b>הממנה אחרים על חלקו.</b> אחד מבני חבורה שהמנה אחרים על חלקו, בלא דעת חבורה:
+<b>רשאין בני חבורה לומר לו.</b> טול את שלך וצא ואכול אתה וחבריך, שאין בני חבורה מתרצים להיות כל אלו הדעות בחבורתן. ואית ליה להאי תנא פסח נאכל בב׳ חבורות:
+
+Mishnah 5
+
+<b>זב שראה שתי ראיות.</b> שטמא טומאת ז׳ ואין טעון קרבן:
+<b>שוחטין עליו.</b> ואע״פ שלא העריב שמשו. והוא שטבל בשעת השחיטה דהא חזי למיכל לאורתא. דדוקא טמא מת שחל שביעי שלו בי״ד נדחה לפסח שני אע״ג דחזי למיכל לאורתא, כדכתיב (במדבר ט) ויהי אנשים אשר היו טמאים לנפש אדם ולא יכלו לעשות הפסח ביום ההוא, ביום ההוא לא היו יכולים, הא לערב היו יכולים לאכול בפסח, ונדחו לפסח שני. אבל שאר טומאות אי חזי למיכל לאורתא שוחטים עליו ואע״פ שלא העריב שמשו:
+<b>ראה שלש.</b> לא חזי למיכל עד דמייתי כפרה:
+<b>שוחטין עליו.</b> אם חל שמיני שלו בערב פסח אפילו לא הביא כפרתו. והוא שנתן קרבנותיו לב״ד:
+<b>שומרת יום כנגד יום.</b> הרואה תוך י״א יום שבין נדה לנדה דבעיא לספור יום המחרת, שוחטין עליה ביום הספירה. דכיון שספרה מקצת היום מותרת לטבול. ואע״פ שמחוסרת הערב שמש שוחטין עליה:
+<b>והזבה.</b> שראתה ג׳ ימים רצופים בתוך י״א יום וצריכה לספור ז׳ נקיים ולהביא קרבן, שוחטין עליה בשמיני:
+
+Mishnah 6
+
+<b>האונן.</b> כל זמן שלא נקבר המת קרוי אונן, ולאחר שנקבר כל יום המיתה הוא קרוי אונן, ולילה שלאחריו הוא אונן מדרבנן. ולא העמידו דבריהם במקום כרת גבי פסח, הלכך שוחטין עליו, דלאורתא חזי:
+<b>והמפקח בגל.</b> שנפל על אדם ואין ידוע אם ימצאנו חי או מת. שוחטין עליו דבחזקת טהרה עומד עד שיודע שנטמא:
+<b>שוחטין עליהם.</b> בחבורת אחרים:
+<b>שמא יביאוהו לידי פסול.</b> שמא יטמא אונן למתו מתוך טרדו. ומפקח גל שמא ימצאנו מת ונמצא שהאהיל על הטומאה. והחבוש שמא לא יצא. ובחבוש בבית האסורים של עובדי כוכבים מיירי, שאע״פ שהבטיחוהו, שמא לא יוציאוהו. אשר פיהם דבר שוא. אבל חבוש ע״י ישראל, כגון לכופו להוציא אשה פסולה או לשלם ממון, שוחטין עליהם אפילו בפני עצמן, אם הבטיחוהו להוציאו, דשארית ישראל לא ידברו כזב. ואם בית האסורים בתוך ירושלים אפילו בידי עובדי כוכבים שוחטין עליהם בפני עצמן, דאפשר דמעיילי לפסח לבית האסורים ואכלי ליה התם. וחולה וזקן אין שוחטין עליהן בפני עצמן, שמא יכבד עליהם החולי ולא יוכלו לאכול כזית:
+<b>לפיכך.</b> הואיל ובשעת שחיטה ראויין היו ונזרק הדם עליהם, אם אירע בהם פסול כמו שאמרנו, פטורים מלעשות פסח שני:
+<b>חוץ מן המפקח הגל.</b> ונמצא מת תחתיו שצריך לעשות פסח שני שהיה טמא מתחילתו קודם שחיטה שהרי האהיל על הטומאה משעה שהתחיל לפקח. והוא שהיה הגל עגול דודאי האהיל עליו מתחלה. אבל אם היה הגל ארוך, שמא בשעת שחיטה עדיין לא האהיל על הטומאה ופטור מלעשות פסח שני:
+
+Mishnah 7
+
+<b>אין שוחטין את הפסח ביחיד.</b> דכתיב (דברים ט״ז:ה׳) לא תוכל לזבוח את הפסח וכו׳, כלומר ביחיד:
+<b>אפילו חבורה של מאה.</b> ר׳ יוסי קאמר לה, כלומר לא תליא מילתא אלא באכילה. יחיד ויכול לאכול כזית שוחטין עליו, מאה ואין כל אחד מהם יכולין לאכול כזית אין שוחטין עליהם. והלכה כר׳ יוסי:
+<b>אין עושין חבורת נשים ועבדים.</b> לשחוט פסח. נשים ועבדים בחבורה אחת, משום הרגל עבירה. ולא קטנים ועבדים בחבורה אחת, משום פריצותא דמשכב זכור. אבל נשים ועבדים כל חדא באנפי נפשה עושין:
+
+Mishnah 8
+
+<b>אונן טובל ואוכל פסחו לערב.</b> דאין אנינות מן התורה אלא ביום שנאמר (ויקרא י׳:י״ט) ואכלתי חטאת היום, יום אסור, לילה מותר. וטבילה בעי, מתוך שנאסר עד עכשיו בקדשים אצרכוהו רבנן טבילה. אבל לא אכיל אונן בשאר קדשים לערב, דאנינות לילה אסורה מדרבנן. ולגבי פסח לא העמידו דבריהם במקום כרת. אבל אכילת שאר קדשים, עשה בעלמא הוא, ואכלו אותם אשר כופר בהם (שמות כ״ט:ל״ג):
+<b>השומע על מתו.</b> יום שמועה הוי אונן דרבנן. וכן מי שלקטו לו עצמות אביו ואמו אמרינן במסכת מועד קטן, מתאבל עליהם כל אותו היום ולערב אין מתאבל עליהם:
+<b>טובל ואוכל בקדשים לערב.</b> דאפילו יום גופיה מדרבנן הוא:
+<b>כפורש מן הקבר.</b> וצריך הזאה שלישי ושביעי. ולא נחלקו ב״ש ובית הלל אלא בערל נכרי שמל ביום י״ד, דב״ה סברי גזירה שמא יטמא לשנה הבאה ויאמר אשתקד לא טהרתי מכל טומאה עד יום ערב פסח שטבלתי ואכלתי, השתא נמי אטבול ואוכל, ולא ידע דאשתקד נכרי הוה ולא מקבל טומאה, עכשיו ישראל הוא ומקבל טומאה. ובית שמאי סברי לא גזרינן. אבל ערל ישראל כגון שמתו אחיו מחמת מילה, דברי הכל טובל ואוכל פסחו לערב ולא גזרינן ערל ישראל אטו ערל נכרי:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>מי שהיה טמא.</b> שאלו פטורין מן הכרת. הטמא או שהיה בדרך רחוקה פטרן הכתוב מלעשות פסח ראשון, ועיקר כרת בפסח ראשון הוא, לפיכך אם לא עשו פסח שני פטורים מן הכרת:
+<b>ואלו חייבין בהכרת.</b> השוגג או האנוס חייבין היו בפסח ראשון אלא שהשגגה והאונס עכבתן, וכשהזידו ולא עשו פסח שני חייבין בהכרת, כדכתיב (במדבר ט׳:י״ג) והאיש אשר הוא טהור ובדרך לא היה וחדל לעשות הפסח ונכרתה, משמע דעל כל שאר שגגות ואונסין שאירעו בראשון חוץ מטמא ודרך רחוקה חייבין כרת אם לא עשו פסח שני:
+
+Mishnah 2
+
+<b>מן המודעית.</b> שם מקום רחוק מירושלים מהלך ט״ו מילין, והוא שיעור מהלך אדם בינוני בימי ניסן וימי תשרי שהימים והלילות שוים מהנץ החמה עד בין הערבים שהוא שעת הקרבת הקרבן:
+<b>חוץ לאסקופת העזרה.</b> אפילו היה קרוב לירושלים וחלה ונתעכב ולא הגיע לאסקופת העזרה עד סוף שעת הקרבת הקרבן, נדון בדין דרך רחוקה. ור׳ עקיבא סובר שאין לו אלא דין נאנס אבל לא דין דרך רחוקה, הואיל והיה מן המודעית ולפנים. והלכה כר״ע. 
+<b>לפיכך נקוד על ה׳.</b> של רחוקה. אני שמעתי לדרוש, רחוק חמש אמות מאסקופת העזרה, שאפילו אינו רחוק אלא חמש אמות בלבד בסוף שעת [הקרבת] הקרבן נדון בדין דרך רחוקה:
+
+Mishnah 3
+
+<b>והשני חמץ ומצה עמו בבית.</b> דכתיב (במדבר ט׳:י״ב) ככל חוקת הפסח יעשו אותו, משמע מצות שבגופו כגון צלי ועל מצות ומרורים יאכלוהו עושין אותו ככל חוקת הפסח, אבל מצוות שעל גופו ממקום אחר כגון תשביתו שאור ולא תשחט על חמץ אין עושין אותו ככל חוקת הפסח:
+<b>הראשון טעון הלל באכילתו וכו׳</b> דכתיב (ישעיהו ל׳:כ״ט) השיר יהיה לכם כליל התקדש חג, ליל המקודש לחג שהוא פסח ראשון טעון הלל, ושאינו מקודש לחג אינו טעון הלל:
+<b>זה וזה טעונים הלל בעשייתן.</b> דלילה מיעט קרא משיר, יום לא מיעט:
+
+Mishnah 4
+
+<b>לא יאכלו ממנו זבין.</b> דגבי טמא לנפש כתיב איש, דדרשינן מיניה איש נדחה ואין צבור נדחין, (אבל גבי זיבה אף ציבור נידחין):
+<b>ואם אכלו פטורים מכרת.</b> דאוכל קדשים בטומאת הגוף דכתיב (ויקרא ז׳:י״ט-כ׳) כל טהור יאכל בשר, וסמיך ליה והנפש אשר תאכל בשר כו׳ וטומאתו עליו ונכרתה, בשר הנאכל לטהורים, טמאים חייבין עליו משום טומאה, ושאינו נאכל לטהורים כגון פסח הבא בטומאה, אין טמאין חייבין עליו משום טומאה:
+<b>אף על ביאת מקדש.</b> פוטר הזבין והזבות אם נכנסו למקדש פטורים, כשהפסח נדחה מפני הטומאה, דכתיב (במדבר ח) וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש, בזמן שטמאי מתים משתלחין זבין ומצורעים משתלחין, אין טמאי מתים משתלחין אין זבין ומצורעים משתלחין. ותנא קמא לא דריש לקרא להכי, דכולהו אצטריכו לחלקם ממחנותיהם. ואין הלכה כר״א:
+
+Mishnah 5
+
+<b>לילה אחד ופסח דורות נוהג כל שבעה.</b> מתניתין חסורי מחסרא והכי קתני, ונאכל בחפזון בלילה אחד וחמוצו כל היום ופסח דורות חמוצו נוהג כל שבעה, דבפסח מצרים כתיב (שמות י״ג:ג׳-ד׳) ולא יאכל חמץ היום אתם יוצאים, קרי ביה ולא יאכל חמץ היום שאתם יוצאים בלבד:
+
+Mishnah 6
+
+<b>שמעתי.</b> מרבותי:
+<b>שתמורת הפסח, קריבה.</b> שלמים אחר הפסח:
+<b>ותמורת הפסח אינה קריבה.</b> ויש תמורת פסח שאינה קריבה היא עצמה שלמים, אלא תרעה עד שתפול בה מום ותמכר ויביא בדמיה שלמים, דמותר הפסח קרב שלמים:
+<b>ואין לי לפרש.</b> שכחתי על איזו שמעתי תקרב, ועל איזו תרעה עד שתסתאב:
+<b>הפסח.</b> שאבד והפריש אחר תחתיו ונמצא פסח ראשון קודם שחיטת השני, שהיה עומד לפנינו בשעת שחיטה, הרי קבעתו שעת שחיטה בשם פסח, וזה שלא הקריבו דחהו בידים ולא יקרב הוא עצמו שלמים:
+<b>עד שיסתאב.</b> שיפול בו מום שלא יהיה ראוי לקרבן:
+<b>וכן תמורתו.</b> אם המיר בו בהמת חולין אחרי כן:
+<b>לאחר הפסח.</b> כלומר ואם לאחר שחיטת השני נמצא, הרי לא קבעתו שעת שחיטה בשם פסח, ולא נדחה בידים, ויקרב הוא עצמו שלמים:
+<b>וכן תמורתו.</b> וה״ה דמצי ר׳ יהושע למיתני בפסח עצמו, יש פסח קרב ויש פסח שאינו קרב:
+
+Mishnah 7
+
+<b>ויפלו דמיו לנדבה.</b> נותנים אותן המעות לתיבה שבמקדש ומקריבין מהן עולות נדבה:
+<b>לא יביאנו בנו אחריו.</b> לשם פסח. דהוה ליה פסח שמתו בעליו ואין כאן מנויין:
+
+Mishnah 8
+
+<b>הפסח שנתערב.</b> שלשה טלאים, אחד של פסח ואחד של אשם ואחד של עולה, שנתערבו. כולן ירעו עד שיסתאבו:
+<b>ויביא בדמי היפה שבהן.</b> עולה דשמא היפה עולה היה. ובדמי היפה שבהן אשם דשמא היפה אשם היה. ובדמי היפה שבהן פסח אם קודם הפסח נסתאבו כולן, ואם לאחר הפסח נסתאבו יביאם לשלמים דשמא היפה פסח היה. ואותו מותר שצריך להוסיף על הב׳ עד שיגיעו לדמי היפה, יפסיד משלו. וכיצד עושה, אם היפה שבהן שוה סלע, מביא ג׳ סלעים מביתו ונוטל הסלע האחד ואומר, כל מקום שהיא העולה הרי היא מחוללת על סלע זו, ויביא ממנו עולה. ונוטל הסלע הב׳ ואומר, כל מקום שהוא אשם הרי הוא מחולל על סלע זו, ויביא בו אשם. וכן לשלמים:
+<b>נתערב הפסח בבכורות.</b> שמתן דמם ודם הפסח שוה:
+<b>ר׳ שמעון אומר אם חבורת כהנים יאכלו.</b> כולן בו בלילה, שהבכור נאכל לכהנים. ויקרב פסח לשם פסח בכ״מ שהוא, ובכורות לשם בכורות בכל מקום שהן, ואף ע״פ שהן ממעטין בזמן אכילת הבכור, שהבכור נאכל לשני ימים ולילה אחד ועכשיו אין אוכלין אותו אלא עד חצות כזמן הפסח ונמצאו מביאין קדשים לבית הפסול, ר״ש סבר שיכולין להביא קדשים לבית הפסול, ורבנן פליגי עליה ואמרי ירעו כולן עד שיסתאבו ויביא מעות בדמי היפה שבהן כדאמרן בפסח שנתערב בזבחים. ואין הלכה כר״ש:
+
+Mishnah 9
+
+<b>צא ובקש.</b> את האבוד ושחוט עלינו:
+<b>אם שלו נשחט ראשון.</b> הואיל והם אמרו לו שחוט עלינו על שלו הם נמנים ושלהם ישרף, דפסח בלא בעלים הוא ואוכלין כולם משלו:
+<b>ואם שלהן נשחט ראשון.</b> הוא אוכל משלו, שהרי לא נמנה על שלהן. והן אוכלין משלהן, שהרי חזרו בהן מן האבוד ומשכו ידיהן ממנו:
+<b>והן אינן אוכלין עמו.</b> שמא שלהן נשחט ראשון ומשכו ידיהן מזה:
+<b>ושלהן יצא לבית השריפה.</b> שמא שלו נשחט ראשון ואין נמנין על השני:
+<b>ופטורין מפסח שני.</b> דממה נפשך בראשון נמנו, ואכילה לא מעכבת:
+<b>אמר להן.</b> אותו היחיד שהלך לבקש את האבוד, אם אחרתי תמנוני עמכם ושחטו עלי. והם לא אמרו לו שחוט עלינו:
+<b>הוא אוכל עמהן.</b> ושלו ישרף. כיון שהמנוהו על שלהן הרי נמשך מן הראשון וחזר בו משליחותו:
+<b>ושלו יצא לבית השריפה.</b> שמא שלהן נשחט ראשון ונמשך [משלו, שהרי] עשאן שלוחין:
+<b>ופטור מפסח שני.</b> דממה נפשך בראשון נמנה, ואכילה לא מעכבת:
+<b>אמר להן.</b> שחטו עלי אם אחרתי:
+<b>ואמרו לו.</b> בקש ושחוט עלינו:
+<b>יאכלו כולם מן הראשון.</b> דהוא שלוחם והם שלוחיו:
+<b>ואם אין ידוע איזה ראשון שניהם ישרפו.</b> ופטורים מפסח שני:
+<b>אינן חייבין באחריות זה לזה.</b> אין להם טענה זה על זה. אין חוששין איזה ראשון, אלא הוא אוכל משלו, והן אוכלין משלהן:
+
+Mishnah 10
+
+<b>אלו מושכין להם אחד.</b> מן הפסחים. ואלו מושכין להם אחד:
+<b>אחד.</b> מבני חבורה זו בא לו אצל בני חבורה זו, ואחד מזו בא לו אצל זו:
+<b>וכך הם אומרים.</b> לאותו יחיד הבא אצלם:
+<b>אם שלנו הוא.</b> אותו הפסח שמשכנו אלינו יפה בררנו את שלנו, המשך ידך משלך והמנה עמנו על שלנו:
+<b>אם שלך הוא פסח זה.</b> הרי אתה עליו וידינו משוכות משלנו ויהא לבני חבורה האחרת ונמנינו על זה שלך. נמצא אם החליפו הרי נמשכו כל החבורה משלהם ונמנו על אותו שבררו. וכך אומרים בני חבורה השניה ליחיד הבא אצלם. ועל כרחם צריך אחד מאלו לבא אצל אלו ולמנות עמהן, ולא אמרינן ימשכו אלו משלהן בכל מקום שהוא ואלו משלהן ויחזרו וימנו אלו על אחד ואלו על אחד, משום דאמרינן בברייתא בגמרא דאסור לימשך כל בני החבורה מן הפסח ולהניחו בלא בעלים, ושמא החליפו ורוצים למשוך מפסחם ולמנות על אחר, כשאמרו הרי ידינו משוכות משלנו הרי נותר פסח בלא בעלים מיד, וזה אסור. ועכשיו כשאחד מחבורה זו בא אצל האחרת ממה נפשך אין כאן פסח בלא בעלים, אם יפה בררו להם הרי כל בני חבורתו עליו חוץ מן האחד שפירש מהן ומשך ידו, ואם החליפו הרי הלך אחד מהם עם פסחו, וכשמשכו הנותרים ידיהם הימנו, נשאר הוא עליו:
+<b>וכן חמש חבורות של חמשה חמשה.</b> בני אדם, שנתערבו פסחיהן. כל חבורה וחבורה מושכין להם אחד מן הפסחים, וחמשה אנשים שבכל חבורה וחבורה מתחלקין [לחמשה] פסחים, שאם החליפו לא יהא כאן פסח שאין אחד מבעליו הראשונים עליו:
+<b>וכך הם אומרים.</b> כשנעשו עתה החבורות החדשים אומרים הארבעה לאחד, אם שלך הוא פסח זה הרי ידינו ארבעתנו מסולקות מד׳ פסחינו בכל מקום שהם ונמנינו עמך, וכן הוא וג׳ חוזרין ואומרין לשני, וכן הד׳ לכל אחד שבחבורה. וכל חבורה וחבורה כן:
+
+Mishnah 11
+
+<b>שנים שנתערבו פסחיהן.</b> ראובן ושמעון שנתערבו פסחיהן, ראובן מושך לו אחד ושמעון מושך לו אחד. ראובן הולך וממנה עמו אחד מן השוק, ואומר כל מקום שהוא פסח שלי הרי אתה נמנה עליו, וראובן בא לו אצל פסח שמשך לו שמעון, ושמעון בא לו אצל פסח שמשך לו ראובן, וכך אומר לו ראובן ליהודה הנשאר על פסח שמשך לו שמעון, אם שלך הוא פסח זה, שיפה בירר לו שמעון תחלה, הרי ידי משוכות משלי והריני נמנה עמך על זה, ואם שלי הוא פסח זה, שלא כוונתי מתחלה לברור יפה ואין זה פסח שנמנית עליו עם שמעון, הרי ידיך מסולקות משלך, והמנה עמי על זה. ולכך הוצרך כל אחד להמנות עמו אחד מן השוק, שאם באו להתנות כשהן יחידים ולומר אם שלי הוא פסח זה ושלך שלך הרי יפה בררנו, ואם לאו הרי אני מושך ידי משלי ונמנה על שלך. נמצא כשהוא מושך משלו הרי הוא מניח את פסחו בלא בעלים, שעדיין לא נמנה עליו אחר. והא ליכא למימר שימנה כל אחד על של חבירו קודם שימשוך ידו משלו, דאין נמנין על שני פסחים כאחד, ואין זה מנוייו:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>ערבי פסחים סמוך למנחה.</b> קודם למנחה מעט כמו חצי שעה. בתחלת שעה עשירית. דתמיד קרב בתשע ומחצה והוא זמן המנחה, וקודם למנחה חצי שעה הוי בתחלת שעה עשירית:
+<b>לא יאכל אדם.</b> כדי שיאכל מצה לתאבון משום הדור מצוה. ולחם פשיטא דלא מצי אכיל, דחמץ אסור משש שעות ולמעלה. ומצה נמי הא אמרינן בירושלמי האוכל מצה בערב פסח כבא על ארוסתו בבית חמיו. ולא נצרכה אלא לשאר אוכלין שלא ימלא כריסו מהן:
+<b>עד שיסב.</b> במטה ועל השלחן כדרך בני חורין:
+<b>ולא יפחתו לו.</b> גבאי צדקה המפרנסים את העניים:
+<b>מד׳ כוסות.</b> כנגד ד׳ לשונות של גאולה שיש בפרשת וארא. והוצאתי, והצלתי, וגאלתי, ולקחתי:
+<b>ואפילו הוא מתפרנס מן התמחוי.</b> דהיינו עני שבעניים דתנן במסכת פאה מי שיש לו מזון שתי סעודות לא יטול מן התמחוי:
+
+Mishnah 2
+
+<b>מברך על היום.</b> בתחלה קדוש היום ואח״כ בורא פרי הגפן. שתחלה קידש היום ואח״כ בא היין, וכשם שקדם לכניסה כך קודם לברכה:
+<b>מברך על היין.</b> תחלה. והוא הדין למקדש על הפת. שהיין או הפת גורמים לקדוש היום, שאם אין לו יין או פת לא יקדש:
+
+Mishnah 3
+
+<b>הביאו לפניו.</b> הירקות. כדי שיכיר תינוק וישאל, לפי שאין דרך להביא ירקות קודם סעודה:
+<b>מטבל בחזרת.</b> לאו דוקא חזרת, דטבול ראשון זה הוי בשאר ירקות, אלא אם אין לו שאר ירקות מטבל בחזרת במקום שאר ירקות. ולשון מטבל אוכל. ולפי שכל אכילתן ע״י טיבול היתה, קרי לאכילה טיבול. ומיהו טיבול זה לאו בחרוסת הוא, מדקתני לקמן הביאו לפניו מצה וחזרת וחרוסת. מכלל דעדיין לא הובאו:
+<b>עד שמגיע לפרפר את הפת.</b> לאכילת מצה. והא קמ״ל שאין אכילה אחרת מפסקת בין אכילת ירקות לאכילת מצה. דקודם שיגיע לאותו חזרת של מצוה שמברך עליו על אכילת מרור אוכל מצה תחלה, כדכתיב (במדבר ט׳:י״א) על מצות ומרורים, מצות ברישא והדר מרורים:
+<b>וחרוסת.</b> שעושים מתאנים ולוזים ובטנים ושקדים וכמה מיני פירות ומשימין בה תפוחים ודכין הכל במדוכה ומערבין בחומץ ונותנין עליה תבלין קנה וקנמון כעין פתילות דקות ארוכות זכר לקש וצריך שתהיה עבה זכר לטיט:
+<b>שאין חרוסת מצוה.</b> אלא לרפואה לבטל שרף החזרת, שרע וקשה לגוף כארס:
+<b>רבי אליעזר ברבי צדוק אומר מצוה.</b> זכר לתפוח שהיו יולדות שם בניהם בלא עצב, וזכר לטיט:
+
+Mishnah 4
+
+<b>וכאן הבן שואל.</b> בכל הספרים אין כתוב וכאן, אלא וכן, כמו כן בנות צלפחד דוברות (במדבר כ״ז:ז׳). כלומר ודין הוא שבמזיגת כוס שני יהיה הבן שואל מה נשתנה:
+<b>הלילה הזה כולו צלי.</b> בזמן שבית המקדש קיים היה הבן שואל כך:
+<b>מתחיל בגנות.</b> מתחלה עובדי ע״ז היו אבותינו ועבדים היינו:
+<b>ומסיים בשבח.</b> שקרבנו המקום לעבודתו וגאל את אבותינו ממצרים:
+
+Mishnah 5
+
+<b>כל שלא אמר ג׳ דברים אלו.</b> שלא פירש טעמן של שלשה דברים הללו:
+
+Mishnah 6
+
+<b>וחותם בגאולה.</b> כלומר מסיים את ההגדה בברכת גאולה. ולא פירש תנא קמא למלתיה היאך מברכין אותה, ואתו ר׳ טרפון ור׳ עקיבא לפרושי למלתיה, ר׳ טרפון אומר פותח בה בברוך ואינו חותם בברוך, מידי דהוה אברכת הפירות וברכות המצות דכולה חדא הודאה היא. ולר״ע חותמין בה בברוך, לפי שמוסיף בה דברי רצוי ובקשה כן יגיענו וכו׳. והלכה כר״ע:
+
+Mishnah 7
+
+<b>ברכת השיר.</b> אית דאמרי נשמת כל חי. ואית דאמרי יהללוך ה׳ כל מעשיך. ונהגו למימרינהו לתרוייהו:
+<b>בין שלישי לרביעי לא ישתה.</b> שלא ישתכר ושוב לא יוכל לגמור את ההלל. ואם תאמר כבר משוכר הוא שהרי שתה כל רצונו בתוך הסעודה, יין שבתוך המזון אינו משכר, ושלאחר המזון משכר:
+
+Mishnah 8
+
+<b>מפטירין.</b> אני שמעתי לשון יפטירו בשפה (תהילים כ״ב:ח׳). כלומר פותחין ואומרים, ורבותי פירשו לשון הנפטר מחבירו, כשנפטרין מן הסעודה אין מסיימין אותה באפיקומן, באפיקו מנייכו, כלומר תוציאו כליכם מכאן ונלך ונאכל במקום אחר, לא פת ולא שום דבר, גזירה דלמא אתי למיכל מן הפסח בשני מקומות. אבל לאכול דברים אחרים במקומו הראשון שרי, ובלבד שלא יעקר מחבורה זו לאכלם עם חבורה אחרת. ואית בגמרא מאן דפירש אין מפטירין אחר הפסח אפיקומן, אפיקו מיני מתיקה. דלאחר שאכלו את הפסח אין נפטרין מן הסעודה באכילת מיני מתיקה ופירות שרגילין לאכול לקנוח סעודה ואפילו במקומן, שלא יאבד טעם הפסח מפיו. וכן עיקר. וכשם שאין מפטירין אחר הפסח אפיקומן כך אין מפטירין אחר מצה אפיקומן, שצריך שיאכל כזית מצה באחרונה בזמן שאין פסח, ואחר אותה מצה אין נפטרין ממנה באכילת דבר אחר:
+<b>ישנו כולם לא יאכלו.</b> אם התחילו לאכול פסחיהן וישנו כולן, שוב לא יאכלו, דנראה כאוכל בשני מקומות, דמאחר שישנו הסיחו דעתם מלאכול עוד, וחשיב ליה כאכילת שתי מקומות. וחומרא בעלמא הוא. והוא הדין נמי למצה בזמן הזה:
+<b>רבי יוסי אומר נתנמנמו יאכלו.</b> ארישא קאי, דאמר תנא קמא ישנו מקצתן יאכלו, ואתא רבי יוסי למימר הני מילי אם נתנמנמו שלא נשקעו בשינה, אבל אם נרדמו מקצתן לא יאכלו אלו הנרדמים לכשיעורו משנתם. והלכה כר״י:
+
+Mishnah 9
+
+<b>הפסח אחר חצות מטמא את הידים.</b> דהא נותר הוא מחצות ואילך, ורבנן גזרו על הנותר שיטמא את הידים כדי שלא יתעצלו באכילתו. ומנלן דפסח לאחר חצות הוי נותר, דכתיב בפסח (שמות י״ב:י״ב) ואכלו את הבשר בלילה הזה, וכתיב התם ועברתי בארץ מצרים בלילה הזה, מה להלן עד חצות אף כאן עד חצות:
+<b>ברכת הפסח.</b> אשר קדשנו במצותיו וצונו לאכול הפסח. ברכת הזבח, אשר קדשנו במצותיו וצונו לאכול הזבח. וזבח האמור כאן הוא חגיגת יום ארבעה עשר. והלכה כר״ע:
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@@ -0,0 +1,754 @@
+Bartenura on Mishnah Pesachim
+ברטנורא על משנה פסחים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Pesachim
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה פסחים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>אור לארבעה עשר.</b> ליל שלמחרתו יהיה י״ד. וקורא התנא ללילה אור כדרך שקורין לעיור סגי נהור, ולישנא מעליא נקט:
+<b>בודקין את החמץ.</b> אית דמפרשי טעמא דבדיקה כדי שלא יעבור על בל יראה ובל ימצא אם יהיה חמץ בביתו בפסח. ואע״ג דבבטול בעלמא סגי, חיישינן שמא ימצא גלוסקא יפיפיה וימלך על ביטולו ויחשוב עליה לאכלה ויעבור עליו על בל יראה ובל ימצא, הלכך בודקים את החמץ כדי לבערו מן העולם. ואית דאמרי טעמא דבדיקה גזירה שמא ימצא חמץ בביתו בפסח ויאכלנו, כיון שאין רגיל להיות בדל ממנו כל שאר ימות השנה:
+<b>לאור הנר.</b> בגמרא יליף דבדיקת חמץ צריכה שתהא לאור הנר, מדכתיב הכא (שמות י״ב:י״ט) שאור לא ימצא, וכתיב התם (בראשית מ״ד:י״ב) וימצא הגביע, מה מציאה האמורה שם ע״י חפוש, שנאמר ויחפש וכו׳ וימצא, אף מציאה האמורה כאן על ידי חיפוש, וחפוש הוי בנר דכתיב (משלי כ׳:כ״ז) נר ה׳ נשמת אדם חופש כל חדרי בטן. ותקנו הבדיקה בלילה מפני שבלילה כל העם מצויין בבתיהם, ואור הנר יפה לבדיקה בלילה יותר מביום דשרגא בטיהרא למאי מהניא. ומיהו אם לא בדק ליל י״ד ובודק בי״ד שחרית צריך שיבדוק נמי לאור הנר:
+<b>ולמה אמרו.</b> לקמן במתניתין:
+<b>שתי שורות.</b> של חביות הסדורות זו ע״ג זו במרתף של יין צריך לבדוק ביניהן, אחר שאמרנו כל מקום שאין מכניסין בו חמץ א״צ לבדוק, למה הצריכו לבדקן. ומשני, לא אמרו אלא במרתף שמכניסין בו חמץ, כמו מרתף שמסתפק ממנו יין לשלחנו ופעמים שהשמש עומד למזוג ופתו בידו וכשהיין כלה נכנס במרתף להביא יין:
+<b>שתי שורות על פני [כל] המרתף.</b> דרך אוצרי יין לסדר חביותיהן שורות שורות עד שממלאין כל קרקעית המרתף וחוזרין ומניחין חבית על חבית, כשורות התחתונות כך שורות העליונות עד שמי הקורה. ושתי שורות שאמרו ב״ש הם שורה חיצונה מן הארץ עד שמי קורה, וחוזר ובודק החביות העליונות על פני ארכו ורחבו של מרתף, נמצאו שתי שורות כמין גא״ם יונית, שורה אחת בזקיפה ושורה אחת בשכיבה:
+<b>ב׳ שורות החיצונות.</b> השורה העליונה הסמוכה לשמי קורה הרואה פני הפתח, ושלמטה הימנה. ואותן שלפנים אינו בודק כלל. ומן החיצונות אינו בודק אלא שתי העליונות בלבד:
+
+Mishnah 2
+
+<b>אין חוששין.</b> כשבדק הבית בזוית זו ובא לבדוק זוית זו, אין חוששין שמא בתוך שבאתי לזו גררה חולדה למקום הבדוק וצריך אני לחזור ולבדוק, שאם באת לחוש לכך הרי גם מחצר לחצר י״ל כן אני בדקתי קודם לחברי ולאחר בדיקתי הביאה חולדה חמץ מחצר חברי לחצרי ואין לדבר סוף:
+
+Mishnah 3
+
+<b>בודקים אור ארבעה עשר ובארבעה עשר שחרית.</b> הכי קאמר, באחד מג׳ פרקים הללו בלבד בודקים, ולאחר ג׳ פרקים הללו אם לא בדק שוב אינו בודק:
+<b>בתוך המועד.</b> בשעה ששית שהוא מועד הביעור:
+<b>לאחר המועד.</b> עד שתחשך. ואית דמפרשי בתוך המועד, בתוך הפסח. לאחר המועד, לאחר הפסח. כדי שלא יתערב לו חמץ שעבר עליו הפסח שהוא אסור בהנאה בחמץ של היתר שנעשה לאחר הפסח. ור׳ יהודה סבר לאחר הביעור, דהיינו לאחר זמן איסורו של חמץ, לא יבדוק כלל דלמא אתי למיכל מיניה. ורבנן אמרי יבדוק לאחר זמן איסורו, ולא חיישינן דלמא אתי למיכל מיניה כיון שכל עצמו מחזר עליו לשורפו. ואין הלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>ושורפין בתחלת שש.</b> ואע״ג דכל שעה שישית מדאורייתא שריא, גזרו רבנן עליה דלמא טעו וסבור על השביעית שהיא שישית. אבל החמישית לא טעו למימר על השביעית שהיא חמישית, ומותר:
+<b>תולין כל חמש.</b> ואינו אוכל, גזרה משום יום המעונן דטעי וסבר על השביעית שהיא חמישית. ומיהו לשרוף אינו צריך, ומאכיל לבהמתו. אבל ששית אף בהנאה אסור מדרבנן, גזירה משום שביעית. והלכה כר״י:
+
+Mishnah 5
+
+<b>שתי חלות.</b> של חמץ:
+<b>של תודה פסולות.</b> שנפסלו בלינה. שמתוך שהן מרובות לחמי תודה בי״ג בניסן, שכל מי שיש לו תודה להביא מביאה בי״ג, נפסלות בלינה לבוקר של י״ד. לחמי תודה ארבעים חלות, עשרה מהן חמץ. ותודה נאכלת ליום ולילה, ואם היו מביאים אותם בי״ד אין נאכלות של חמץ אלא עד שש שעות, ואסור להביא קרבן ביום שיתמעט זמן אכילתו, שאין מביאין קדשים לבית הפסול, הלכך כל מי שהיה עליו קרבן תודה מביאה בי״ג, דבי״ד לא יוכל להביאה, וכל שכן בפסח, ונפסלו בלינה ליום י״ד לפי שלא היו להם אוכלים כל כך, ומשום הכי דפסולות היו נתונות שם, שאם היו כשרות לא היו נותנים אותם שם לפסלם בידים:
+<b>שמונחות.</b> שם עד זמן הביעור ונשרפות:
+<b>על גג האצטבא.</b> שהיה בהר הבית. כדי שיראו אותם שם לסימן:
+<b>ניטלה אחת מהן.</b> בתחלת שעה חמישית בא שליח ב״ד ונוטל האחת, וכל העם מכירים שהגיע שעה חמישית ותולין:
+<b>ותרומה כל חמש.</b> דאסור להפסיד קדשים בידים כל זמן שיכול לאכלם:
+<b>וששורפין בתחלת שש.</b> דהשתא ודאי רובא טעו בין ו׳ לז׳. ואין הלכה כר״ג:
+
+Mishnah 6
+
+<b>מימיהם של כהנים לא נמנעו.</b> משום דבעי למתני סיפא מדבריהם למדנו ששורפין תרומה טהורה עם הטמאה [נקט] לה הכא:
+<b>מלשרוף את הבשר שנטמא בולד הטומאה.</b> בולד של ולד קאמר. כלומר הבשר שהוא שלישי שנטמא בשני לטומאה, שהוא ולד של ולד, לא נמנעו מלשרפו עם הבשר שנטמא באב הטומאה שהוא ראשון לטומאה. וכשנוגע זה הבשר שהיה מתחלתו שלישי בבשר שנטמא באב הטומאה חוזר להיות שני, שהרי נגע בראשון ונעשה שני, ונמצא שהוסיפו לו טומאה על טומאתו, דמעיקרא שלישי והשתא שני. ואעפ״כ לא נמנעו מלשורפו עם חמור ממנו, דהואיל ואף זה הקל לשריפה עומד לא חשו אם מטמאין אותו יותר ממה שהיה. ואע״פ שאין אוכל מטמא אוכל מן התורה שנאמר בטומאת אוכלין (דברים י״ד) טמא הוא, הוא טמא, ואינו מטמא אוכל כיוצא בו, מ״מ רבנן גזרו שיהיה אוכל מטמא אוכל:
+<b>השמן.</b> של תרומה:
+<b>שנפסל בטבול יום.</b> הוא שלישי לטומאה, דטבול יום פוסל את התרומה מן התורה ועושה אותה שלישי לעולם, לא שנא אוכלין ולא שנא משקין:
+<b>בנר שנטמא בטמא מת.</b> האי נר של מתכת הוא. וכל כלים חוץ מכלי חרס שנגעו בטומאת מת נעשו כמותה, אם אב אב, אם ראשון ראשון, דכתיב (במדבר י״ט:ט״ז) בחלל חרב, ודרשינן חרב הרי הוא כחלל, שהחרב שנגע במת נעשה אבי אבות כמת עצמו, וכשנגע בטמא מת שהוא אב נעשה ג״כ החרב אב, והוא הדין לכל שאר כלים חוץ מכלי חרס. נמצא הנר של מתכת שנגע בטמא מת, נעשה אב הטומאה. והשתא הוסיף ר״ע על דברי ר׳ חנניה סגן הכהנים, שר׳ חנניה לא התיר אלא להחזיר הג׳ שני, ור׳ עקיבא התיר להחזיר הג׳ ראשון, שהשמן שנפסל בטבול יום שהוא שלישי, כשמדליקין אותו בנר שנטמא בטמא מת, שהנר עצמו נעשה אב כמו שאמרנו, נמצא שחוזר השלישי להיות ראשון ואעפ״כ לא נמנעו, דהואיל ויש שם טומאה עליו לא חיישינן ליה ומותר להוסיף בידים:
+
+Mishnah 7
+
+<b>מדבריהם למדנו.</b> בין רבי מאיר בין רבי יוסי תרווייהו סבירא להו דבשר שנטמא בולד הטומאה דאמר רבי חנניה, מיירי בבשר שנטמא במשקים שנטמאו בכלי שנטמא בשרץ, ורבי מאיר סבר טומאת משקים לטמא אחרים לאו דאורייתא, שאין משקין מטמאין אחרים ואפילו אוכלין אלא מדרבנן, ומשום הכי קאמר מדברי רבי חנניה דאמר ששורפין בשר שנטמא במשקין דהוי ליה טמא מדרבנן, דמדאורייתא טהור מעליא הוא, עם בשר שנטמא באב הטומאה שהוא טמא דאורייתא:
+<b>למדנו ששורפין תרומה טהורה עם הטמאה.</b> משהגיע שעה ששית שהיא אסורה מדרבנן. כמו ששורפין בשר שנטמא במשקין שהוא טהור גמור מן התורה עם בשר שנטמא באב הטומאה שהוא טמא דאורייתא:
+<b>אמר לו רבי יוסי אינה היא המדה.</b> רבי יוסי לטעמיה דסבירא ליה טומאת משקין לטמא אחרים דאורייתא ובשר שנטמא במשקין טמא מדאורייתא, הלכך אמר ליה אינה היא המדה, כלומר אי אתה יכול ללמוד זאת מדבריהם, אם התרת לשרוף טמא טומאה קלה עם טמא טומאה חמורה, תתיר לשרוף טהורה עם טמאה. והלכה כרבי יוסי שאין שורפים תרומה טהורה עם הטמאה בפסח. וטומאת משקין לטמא אחרים אינה מדאורייתא אלא מדרבנן כר׳ מאיר:
+<b>ומודים רבי אליעזר ורבי יהושע.</b> רבי יוסי קאמר לה דאף על גב דרבי אליעזר ורבי יהושע אפליגו בשריפת תרומה, בהא מודים ששורפים זו לעצמה וזו לעצמה:
+<b>על התלויה ועל הטמאה.</b> רבי אליעזר סבר דמוזהר על שמירתה של תלויה, דכתיב (במדבר יח) את משמרת תרומותי, בשתי תרומות הכתוב מדבר אחת תרומה תלויה ואחת תרומה טהורה:
+<b>ורבי יהושע אומר שתיהן כאחת.</b> כיון דתלויה היא אי אתה מוזהר על שמירתה. ועל התלויה והטהורה לא נחלקו ששורפין, דהואיל ולא הוחזקה טומאה אין נראית כמטמא בידים:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כל שעה שמותר לאכול.</b> מדלא קאמר כל שעה שאוכל מאכיל, ונקט לה בתרי לישני, משמע דאתרי גברי קאי. והכי קאמר, כל שעה שמותר לכהן לאכול בתרומה מאכיל ישראל חולין לבהמתו. ומתניתין רבן גמליאל היא שרבן גמליאל אומר חולין נאכלין כל ארבע ותרומה כל חמש. ולית הלכתא כותיה, אלא בין בתרומה בין בחולין אוכלין כל ארבע ותולין כל חמש ושורפין בתחלת שש:
+<b>מאכיל לבהמה ולחיה ולעופות.</b> צריכי, דאי תנא בהמה, הוי אמינא בהמה דאי משיירא חזי לה ומבער ליה אין, אבל חיה כגון נמיה וחתול וחולדה דאורחה להצניע אימא לא. ואי תנא חיה, ה״א חיה דאי משיירא מצנעה ליה ולא עבר עליה על בל יראה אימא אין, אבל בהמה זימנין דמשיירא ולאו אדעתיה לבערו ועבר עליה על בל יראה אימא לא, קמ״ל. ועופות, איידי דתנא בהמה וחיה תנא נמי עופות:
+<b>ומוכרו לנכרי.</b> לאפוקי מבית שמאי דאמרי לא ימכור אדם חמצו לנכרי אלא אם כן יודע בו שיכלה קודם הפסח דקסברי מצווה אני לבערו מן העולם ולא שיהיה קיים:
+<b>ומותר בהנאתו.</b> בהנאת אפרו. כגון אם חרכו באור קודם זמן איסורו מותר ליהנות באפרו אפילו לאחר זמן איסורו:
+<b>עבר זמנו.</b> משהגיע שעה ששית אף על פי שאין איסורו אלא מדברי סופרים, אסור בהנאתו כאילו היה מאיסורי הנאה של תורה. שאם קידש בו אשה אין חוששין לקדושיו, ואפילו בחמץ נוקשה, כגון דגן שנפל עליו דלף וכיוצא בו שבפסח עצמו אין איסורו אלא מדברי סופרים, אם קידש בו אשה ביום י״ד משהגיע שעה ששית אין חוששין לקדושיו:
+<b>ולא יסיק בו תנור וכירים.</b> לרבי יהודה איצטריך, דאמר אין ביעור חמץ אלא שריפה, מהו דתימא בהדי דקא שריף ליה לתהני מיניה, קמ״ל דלא, דאפילו כדרך ביעורו אסור ליהנות ממנו מכי מטא זמן איסוריה:
+<b>ר״י אומר אין ביעור חמץ אלא שריפה.</b> דיליף מנותר דאסור בהנאה וענוש כרת כחמץ, ומצותו בשריפה ולא בדבר אחר. ורבנן לא ילפי מנותר, דחלב של שור הנסקל יוכיח, שאסור באכילה ובהנאה וענוש כרת ואינו טעון שריפה:
+
+Mishnah 2
+
+<b>מותר בהנאה.</b> לאו למימרא דבאכילה אסור, אלא איידי דבעי למתנא סיפא ושל ישראל אסור בהנאה, תנא גבי נכרי מותר בהנאה. אי נמי, משום דאיכא דנהגי איסורא בפת של נכרי, משום הכי לא תני בהדיא חמץ של נכרי מותר באכילה:
+<b>משום שנאמר לא יראה לך.</b> כלומר קנסא קנסינן ליה הואיל ועבר על לא יראה לך. אי נמי, ארישא קאי חמץ של נכרי מותר, משום שנאמר לא יראה לך ודרשינן שלך אי אתה רואה אבל אתה רואה של אחרים:
+
+Mishnah 3
+
+<b>נכרי שהלוה לישראל.</b> מעות על חמצו קודם הפסח, ואמר לו הישראל אם לא הבאתי לך מעות עד יום פלוני קנה מעכשיו. וכגון שהרהינו אצלו בביתו ושהה אצל הנכרי כל ימי הפסח. 
+<b>לאחר הפסח מותר בהנאתו.</b> דכיון דמטא זמניה ולא פרעיה לא הוי מחוסר גוביינא דברשותו של נכרי היה, אגלאי מילתא למפרע דמשעה שהרהינו אצלו הוה דידיה:
+<b>וישראל שהלוה לנכרי כו׳</b> אגלאי מלתא למפרע דשל ישראל הוה:
+<b>הרי הוא כמבוער.</b> ואף על פי כן צריך לבטלו, שמא יפקח הגל במועד ונמצא עובר עליו:
+<b>כל שאין הכלב יכול לחפש אחריו.</b> וכמה היא חפישת הכלב, ג׳ טפחים:
+
+Mishnah 4
+
+<b>בשוגג.</b> ששגג בתרומה אפילו הזיד בחמץ:
+<b>משלם קרן וחומש.</b> ואע״ג דחמץ בפסח אסור בהנאה ולא שוה מידי, משום דבאוכל תרומה בשוגג כתיב (ויקרא כ״ב:י״ד) ונתן לכהן את הקודש, דבר הראוי להיות קודש, שאין משלם לו מעות אלא פירות והתשלומים נעשים תרומה הלכך לאו בתר דמים אזלינן:
+<b>במזיד.</b> שהזיד בתרומה אפילו שגג בחמץ פטור מן התשלומין:
+<b>ומדמי עצים.</b> אם תרומה טמאה היא אין משלם דמי עצים שהיתה ראויה להסיק תחת תבשילו, משום דמזיד בתרומה אינו אלא כשאר גזלן דעלמא, ומעות משלם לפי דמים ולא לפי מדה, וחמץ בפסח לאו בר דמים הוא שהרי אסור בהנאה, ואף להיסק לא חזי ולא מידי אפסדיה:
+
+Mishnah 5
+
+<b>ידי חובתו.</b> משום חובת מצה בלילה הראשון שהוא מחויב לאכול מצה דכתיב (שמות י״ב:י״ח) בערב תאכלו מצות:
+<b>בחטים ובשעורים וכו׳</b> אבל אורז ודוחן ושאר מינים לא, דכתיב (דברים ט״ז:ג׳) לא תאכל עליו חמץ שבעת ימים תאכל עליו מצות, דברים הבאים לידי חמוץ אדם יוצא בהן ידי חובת מצה, יצאו אורז ודוחן ושאר מינים שאין באין לידי חמוץ אלא לידי סרחון:
+<b>ובדמאי ובמעשר ראשון שנטלה תרומתו.</b> כל הני למאי אצטריכו, מפורשים במסכת שבת פרק מפנין:
+<b>והכהנים בחלה ובתרומה.</b> דמהו דתימא מצה השוה וראוייה לכל אדם בעינן, וחלה ותרומה אינן ראויין לזרים, קמ״ל:
+<b>חלות תודה ורקיקי נזיר אין יוצאין בהן.</b> אף על פי שהן מצה גמורה, דכתיב (שמות י״ב:י״ז) ושמרתם את המצות, מצה המשתמרת לשם מצה, יצאו אלו שאינן משתמרות לשם מצה אלא לשם זבח:
+<b>למכור בשוק יוצא בהם.</b> דכל למכור בשוק אמר אי מזדבנא מזדבנא, ואי לא, אכילנא לה אנא למצה של מצוה:
+
+Mishnah 6
+
+<b>בחזרת.</b> בערבי חס״א לטוג״א בלע״ז:
+<b>ובעולשים.</b> בערבי הנדב״י. ובלע״ז אנדיבי״א. והערוך פירש שהוא ירק שקורין לו בלע״ז קרשפי״ל:
+<b>ובתמכה.</b> סיב הגדל סביבות הדקל:
+<b>ובחרחבינא.</b> אלקרצעינ״א בערבי:
+<b>ובמרור.</b> מין כוסברתא הוא מר ביותר:
+<b>בין לחים בין יבשים.</b> דוקא בקלח שלהן, כדאמרינן בסיפא ויוצאים בקלח שלהן. אבל עלין, לחים אין, יבשים לא:
+<b>שלוקים.</b> מבושלין יותר מדאי עד שנמוחים:
+<b>כבושים.</b> בחומץ:
+<b>מבושלין.</b> כדרך בישול:
+<b>ומצטרפין לכזית.</b> לצאת ידי חובת מרור. והוא הדין בחמשת מיני דגן שמצטרפין בכזית לצאת ידי חובת מצה. ואתרווייהו קאי:
+
+Mishnah 7
+
+<b>אין שורין את המורסן.</b> במים קרים וכל שכן פושרין כדי לתת לפני התרנגולים:
+<b>אבל חולטין.</b> ברותחין שכל זמן שהמים רותחים אינו יכול להחמיץ. והאידנא נהוג עלמא איסורא אפילו בחליטה ברותחים:
+<b>לא תשרה את המורסן.</b> לשוף בו בשרה, מפני שמחמיץ בשרייתו:
+<b>אבל שפה היא.</b> מורסן על בשרה יבש אף על גב שמים טופחים על בשרה:
+<b>לא ילעוס.</b> לא יכוס בשיניו:
+
+Mishnah 8
+
+<b>בחרוסת.</b> דבר שיש בו חומץ ומים ועשוי לטבל בו בשר:
+<b>ואם נתן.</b> לתוך החרדל: 
+<b>יאכל מיד.</b> שהחרדל חד ואינו ממהר להחמיץ כמו החרוסת. אבל בחרוסת מודה תנא קמא לרבי מאיר דאסור:
+<b>ורבי מאיר אוסר.</b> אף אם נתן לתוך החרדל, דסבר חרדל לאלתר מחמיץ כמו החרוסת. ואין הלכה כרבי מאיר:
+<b>לא במשקין ולא במי פירות.</b> דכתיב (שמות י״ב:ט׳) ובשל מבושל, מכל מקום:
+<b>אבל סכין ומטבילין.</b> לאחר צלייתו, ולא אמרינן דמבטל טעמו. אי נמי אפילו קודם צלייתו שרי לסוך הפסח במי פירות, דהכי תנן בכיצד צולין, סכו בשמן תרומה אם חבורת כהנים יאכלו:
+<b>מי תשמישו של נחתום.</b> שמצנן בהן ידיו בשעה שמקטף את המצה:
+<b>ישפכו.</b> במקום מדרון, שלא ישארו מכונסים במקום אחד ויחמיצו:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אלו עוברין.</b> אלו מתבערים מן העולם. דאע״ג דאין עוברים עליהם על בל יראה, מדרבנן מיהא צריכי ביעור, דהכי תנן לקמן שיאור ישרף ואע״ג דהאוכלו פטור:
+<b>כותח הבבלי.</b> עשוי מפת מעופש וחלב. ורגילים לטבל בו את המאכל:
+<b>שכר המדי.</b> שכר שהיו עושין במדי מחטים או שעורים שרויים במים:
+<b>וחומץ האדומי.</b> חומץ שעשוי בארץ אדום, שנותנים שעורים [ביין] ומשהין אותם שם כדי שיחמיצו:
+<b>וזיתום המצרי.</b> תלתא שערי ותלתא קורטמי הוא כרכום מדברי ונקרא בערבי קרטום ותלתא מלחא, ועושין אותו לרפואה. עד כאן חמץ הראוי לאכילה ע״י תערובת. מכאן ואילך חמץ נוקשה בעיניה:
+<b>וזומן של צבעים.</b> מים שנותנים בהם סובין, ומשתמשים בהם הצבעים למלאכתן:
+<b>ועמילן של טבחין.</b> [פת] שעושין מקמח תבואה שלא הביאה שליש בשולה, ומכסים בה את הקדרה לשאוב את הזוהמא:
+<b>וקולן של סופרים.</b> עפר הרחיים מגבלין אותו במים, וסופרים מדבקים בו ניירותיהם:
+<b>רבי אליעזר.</b> מוסיף, דאילו תנא קמא לית ליה אלא חמץ דגן גמור על ידי תערובת או חמץ נוקשה בעיניה, ור׳ אליעזר מוסיף אף תכשיטי נשים שהן חמץ נוקשה על ידי תערובת סממנים אחרים. ובגמרא פריך, תכשיטי נשים סלקא דעתך אלא אימא אף טפולי נשים, סולת שנשים טופלות ומחברות על בשרן עם סממנין אחרים להשיר את השער או להלבין ולעדן את הבשר. ואין הלכה כר״א:
+<b>כל שהוא מין דגן.</b> מחמשת המינים, ומעורבין בהן מים. דאי אין בהם מים אלא מי פירות קיימא לן דמי פירות אין מחמיצין:
+<b>הרי אלו באזהרה.</b> אם אכלן עובר בלאו:
+<b>ואין בהם כרת.</b> דעל חמץ גמור ענוש כרת ואינו ענוש כרת על התערובת, אבל לוקה על אכילתו אם אכל כזית חמץ בתוך התערובת בכדי אכילת פרס. אבל אם לא אכל כזית חמץ בתוך התערובת בכדי אכילת פרס אינו לוקה מן התורה, מיהו איסורא מיהא איכא, דחמץ בפסח אוסר בתערובתו בכל שהוא:
+
+Mishnah 2
+
+<b>בצק שבסידקי עריבה.</b> ועשוי לחזק שבריה וסדקיה. אם יש כזית במקום אחד חייב לבער, פחות מכאן בטל במיעוט. ואם אינו עשוי לחזק אפילו פחות מכזית חייב לבער, לפי שאינו מבטלו שם ואפשר שימלך ויטלנו משם:
+<b>וכן לענין הטומאה.</b> אם נגע שרץ בהאי בצק בפסח שאיסורו חושבו, אם יש בו כזית חוצץ בפני הטומאה ולא הוי כעריבה ולא נחתא לה טומאה לעריבה. ובפחות מכזית, אם אינו מקפיד עליו בטל לגבי עריבה והוי כאילו נגע השרץ בעריבה עצמה והיא טמאה:
+<b>אם מקפיד עליו חוצץ.</b> הכי קאמר, ובשאר ימות השנה שאין איסורו חושבו, אין הדבר תלוי בשיעור אם יש בו כזית אם לאו, אלא בקפידא תליא מלתא, אם הקפיד עליו ועתיד ליטלו משם חוצץ בפני הטומאה בין יש בו כזית בין אין בו כזית ולא נחתא טומאה לעריבה, ואם לא הקפיד עליו ורוצה בקיומו אפילו יש בו כמה זיתים הרי הוא כעריבה, וכשנוגע השרץ בבצק הוי כאילו נגע בעריבה ממש:
+<b>בצק החרש.</b> שמכין עליו ביד ואינו משמיע קול ודומה לחרש שקוראין לו ואינו משיב. פירוש אחר, בצק החרס, שהוא קשה כחרס ואינו ניכר אם החמיץ:
+<b>אם יש כיוצא בו שהחמיץ.</b> אם יש עיסה אחרת שנילושה בשעה שזו נילושה וכבר החמיצה, אסור. ואם אין שם כיוצא בו, הוי שיעורה כדי שיהלך אדם מיל בהליכה בינונית. ושיעור זה כזמן שני חומשי שעה:
+
+Mishnah 3
+
+<b>חלה בטומאה.</b> שנטמאת העיסה ושוב אין החלה הניטלת ממנה ראויה לאכילת כהן, כיצד מפרישין אותה ביום טוב של פסח, הרי אין יכול לאפותה בפסח מאחר שאינה ראויה לאכילה, ולשהותה ולשורפה בערב אי אפשר שמא תחמיץ, ולהאכילה לכלבים אי אפשר שאין מבערין קדשים ביום טוב:
+<b>רבי אליעזר אומר לא יקרא לה שם חלה עד שתאפה.</b> דאכתי כל חדא וחדא חזיא ליה, דמכל חדא וחדא מפריש פורתא, ולאחר אפייתה אם רצה יפריש חלה שלימה על הכל, דקסבר רבי אליעזר הרודה מן התנור ונותן לסל, הסל מצרפן לחלה:
+<b>לא זהו חמץ שמוזהרים עליו.</b> דלאו דידיה הוא לאחר שקרא עליה שם, וקרא כתיב (שמות י״ג:ז׳) לא יראה לך, שלך אי אתה רואה אבל אתה רואה של אחרים ושל גבוה, וזה אינו שלך ולא של חברך דאכתי לא מטא ליד כהן. ור׳ אליעזר סבר הואיל אי בעי מתשיל עלה הויא הקדש בטעות ואינו הקדש וחזיא ליה לאכילה, נמצא דשלו היא וחמץ של ישראל הוא. ורבי יהושע סבר לא אמרינן הואיל. והלכה כרבי אליעזר:
+
+Mishnah 4
+
+<b>שלש נשים לשות כאחת.</b> כל אחת תנור מלא, ואין כאן חימוץ, אף על פי [שהאחת] ממתנת עד שיאפו השתים:
+<b>וחכ״א.</b> אין להקל כל כך שיהו לשות כאחת, אלא שלש נשים עוסקות כל אחת בבצק שלה:
+<b>אחת לשה.</b> האחרונה לשה כשחברתה האמצעית מקטפת, והשלישית שלשה תחלה אופה, נמצאו שלשתן עוסקות בבת אחת, כל אחת בבצק שלה, אחת לשה שלה, ואחת מקטפת שלה, ואחת אופה שלה:
+<b>לא כל הנשים.</b> רבי עקיבא אמלתיה דרבן גמליאל קא מהדר ואמר שאין ראוי לעשות כדבריו. לפי שיש נשים עצלניות ומחמיצות אם שוהות כל כך, ויש תנור שאינו חם מהר, ויש עצים שאין נבערים מהר. אלא כדברי חכמים ראוי לעשות, לעסוק תמיד בבצק, שכל זמן שעוסקין בבצק אינו בא לידי חמוץ. וכן הלכה:
+<b>זה הכלל תפח.</b> הבצק שבידה שרואה שרוצה לתפוח:
+<b>תלטוש.</b> ידה במים צוננין ותקטפנה ותצטנן:
+
+Mishnah 5
+
+<b>שיאור.</b> שלא החמיץ כל צרכו: <b>[סידוק]</b> דרך הבצק כשמחמיץ נעשה סדקים סדקים:
+<b>כקרני חגבים.</b> סדק לכאן וסדק לכאן:
+<b>זה וזה האוכלו חייב כרת.</b> דקרני חגבים נמי הוא סדוק. ואיזהו שיאור שפטור, זה שאין בו שום סדוק אבל הכסיפו פניו כאדם שעמדו שערותיו מתוך פחד [שפניו מכסיפין]. והלכה כחכמים:
+
+Mishnah 6
+
+<b>מבערים את הכל.</b> בין חולין בין תרומה. חוץ מכדי אכילתו לשבת:
+<b>תרומה מלפני השבת.</b> שאין יכול להאכילה לא לזרים ולא לבהמה ולהשהותה אי אפשר. אבל חולין אין צריך לבער אלא בזמנו שיכול למצוא להם אוכלים הרבה. והלכה כר״א ברבי צדוק:
+
+Mishnah 7
+
+<b>ההולך.</b> בי״ד קאי:
+<b>אם יכול.</b> שיש שהות ביום:
+<b>להציל מן הגייס.</b> את ישראל הנרדפים:
+<b>יבטל בלבו.</b> ולא יחזור ואפילו יש שהות, דמדאורייתא בביטול בעלמא סגי:
+<b>לשבות שביתת הרשות.</b> שהיה הולך להחשיך על התחום ולקנות שביתה להלך משם והלאה אלפים אמה לדבר הרשות, יחזור מיד. אבל לקנות שביתת מצוה כגון שצריך לילך למחר לבית האבל או לבית המשתה, היינו כהולך לשחוט את פסחו:
+
+Mishnah 8
+
+<b>שיש בידו בשר קודש.</b> שנפסל ביוצא. שחומת ירושלים היא מחיצה לקדשים [קלים]:
+<b>אם עבר צופים.</b> שם מקום שמשם רואים בית המקדש:
+<b>שורפו במקומו.</b> ולא הטריחוהו לחזור:
+<b>ואם לאו חוזר ושורפו.</b> דכתיב (ויקרא ו׳:כ״ג) בקודש לא תאכל באש תשרף, במקום אכילתו שריפתו:
+<b>זה וזה.</b> חמץ דאמרינן לעיל ונזכר שיש לו חמץ בתוך ביתו וכו׳, ובשר קודש שעמו:
+<b>כביצה.</b> אבל בפחות, חמץ מבטלו בלבו, ובשר קודש שורפו במקומו. וסבר ר׳ מאיר חזרתו כטומאתו, מה טומאת אוכלין בכביצה שאין אוכל מטמא בפחות מכביצה, כך אינו חוזר על פחות מכביצה:
+<b>רבי יהודה אומר זה וזה בכזית.</b> סבר חזרתו כאיסורו, מה איסורו בכזית שעל כזית חמץ או בשר קודש חייב, כך על כזית חוזר:
+<b>בשר קודש.</b> משום חומרא דקדשים חוזר אף על כזית, חמץ דחולין אינו חוזר אלא על כביצה. והלכה כחכמים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>מקום שנהגו עד חצות.</b> עד חצי היום:
+<b>שלא לעשות.</b> כדי שלא יהא טרוד במלאכה וישכח ביעור חמץ ושחיטת פסח ותיקון מצה של מצוה:
+<b>ואל ישנה אדם.</b> הכי קאמר, ההולך ממקום שאין עושין למקום שעושין נותנין עליו חומרי מקום שיצא משם ולא יעשה, דהא דקיי״ל אל ישנה אדם ממנהג העיר אינו אלא מפני המחלוקת וכאן אין מחלוקת, דמאי קא אמרת הרואה אותו בטל אומר זה שבטל חושב שהמלאכה אסורה וחולק על כולנו, לא אמר הכי, אלא אמר אין לו מלאכה שהרי כמה בטלנים איכא בשוקא כל ימות השנה. והא דתנן נותנים עליו חומרי מקום שיצא משם, אינו אלא בזמן שדעתו לחזור למקומו, אבל אין דעתו לחזור למקומו נוהג כמנהג אנשי מקום שהלך לשם, בין לקולא בין לחומרא:
+
+Mishnah 2
+
+<b>המוליך פירות שביעית ממקום שכלו.</b> לחיה מן השדה וחייבין עליו בני מקומו לבערן מן הבית. והוליכן זה למקום שלא כלו, ובני אותו מקום עדיין אוכלין הן מן המכונסים לבית, חייב לבער משום חומרי המקום שיצא משם:
+<b>רבי יהודה אומר אומרים לו צא והבא לך אף אתה.</b> פלוגתא דרבי יהודה ות״ק בכובש שלשה מיני ירק בחומץ או בציר להתקיים ושנים מהם כלו לחיה מן השדה והשלישי לא כלה, ת״ק סבר אוכל מאותן שכלו על סמך אותו שלא כלה הואיל והן בחבית אחת. והכי משתמע למלתיה, ממקום שלא כלו למקום שכלו לגמרי חייבין לבער. אבל לא כלו כולן אלא מקצתן אוכל אף ממין הכלה כל זמן שלא כלו כולן, דאוכלין על סמך האחרון. ורבי יהודה אומר אומרים לו צא והבא לך אף אתה מאותו המין שכלה כמו שהביא זה האיש ולא תמצא, הילכך אינו אוכל אלא מהמין שלא כלה, דאין אוכלין מהמינין שכלו על סמך המין שלא כלה, וחייב לבער המינין שכלו. והלכה כרבי יהודה דקאי בשיטתיה דרבן גמליאל שהלכה כמותו במסכת שביעית פרק הפיגם:
+
+Mishnah 3
+
+<b>מקום שנהגו שלא למכור.</b> דהחמירו על עצמן דלמא אתי למכור גסה:
+<b>ובכל מקום אין מוכרין להם בהמה גסה.</b> דגזור רבנן שמא ישאיל או ישכיר בהמתו לעובד כוכבים, ואדם מצווה על שביתת בהמתו. אי נמי, פעמים שמוכרה לו ערב שבת עם חשיכה וצועק לה הישראל כדי שתלך לפני הקונה והיא מכרת קולו והולכת מחמתו, ונמצא מחמר אחר בהמתו בשבת:
+<b>עגלים וסייחין.</b> קטנים אף על גב דלאו בני מלאכה נינהו מחלפי במכירת גדולים. ושבורים מחלפי במכירת שלמים:
+<b>רבי יהודה מתיר בשבורה.</b> דאינה בת מלאכה לעולם. אבל בעגלים וסייחים מודה, כיון דלכי גדלי הוו בני מלאכה. ואין הלכה כר׳ יהודה:
+<b>בן בתירא מתיר בסוס.</b> הואיל ולרכיבה עומד והחי נושא את עצמו. ואין הלכה כבן בתירא. ועל ידי סרסור שרי למכור בהמה לעובד כוכבים בזמן שאין הבעלים מצויין שם בעת המכירה, דליכא למיחש שמא ישאילנה וישכירנה שהרי אינה שלו. ושמא תלך מחמת קולו ונמצא מחמר להא נמי ליכא למיחש, שאינה מכרת את קולו:
+
+Mishnah 4
+
+<b>מקום שנהגו שלא לאכול.</b> שנראה כאוכל פסחים בחוצה לארץ:
+<b>שנהגו להדליק את הנר ביום הכפורים.</b> מפני שיום הכפורים אסור בתשמיש המטה, וכל זמן שהנר דולק לא ישמש שאסור לאדם לשמש מטתו לאור הנר:
+<b>שנהגו שלא להדליק.</b> שמא יראה אשתו ותשא חן בעיניו וישמש:
+<b>ומדליקין בבתי כנסיות.</b> ובכל מקום שאין איש ואשתו מתייחדים שם:
+
+Mishnah 5
+
+<b>תלמידי חכמים בטלים.</b> ממלאכתן כל אותו היום, כדי שלא יסיחו דעתם מאבילות:
+<b>לעולם יעשה אדם עצמו כתלמיד חכם.</b> ולא מחזי כיוהרא שהרואה אותו בטל אומר אין לו מלאכה לעשות ולא מפני שנוהג בו איסור:
+<b>וחכמים אומרים ביהודה וכו׳</b> חכמים סבירא להו דעשיית מלאכה בערבי פסחים לאו במנהגא תליא מלתא, אלא ביהודה היו מתירים ובגליל אוסרים איסור גמור, ולא מכח מנהג:
+<b>הלילה.</b> ליל ארבעה עשר, לאנשי גליל שאוסרים לעשות מלאכה בערבי פסחים:
+<b>בית שמאי אוסרים.</b> להם ככל שאר ימים טובים שאסורים בעשיית מלאכה שהלילה הולך אחר היום:
+<b>ובית הלל מתירים.</b> מידי דהוה אתענית שהיום אסור באכילה והלילה מותר:
+
+Mishnah 6
+
+<b>כל מלאכה.</b> שהיא לצורך המועד והתחיל בה קודם ארבעה עשר גומרה בארבעה עשר, ואפילו במקום שנהגו שלא לעשות מלאכה. אבל מלאכה שאינה לצורך המועד, במקום שנהגו לעשות מלאכה עושין, ומקום שנהגו שלא לעשות, אפילו התחיל בה קודם ארבעה עשר אינה גומרה:
+<b>חייטים.</b> שרי בארבעה עשר בכל מקום, שכן מצינו בהן בחולו של מועד קולא יותר משאר אומניות שהדיוט שאינו אומן בכך תופר כדרכו, הלכך בארבעה עשר דקיל מחול המועד אפילו אומן נמי שרי:
+<b>והספרים והכובסין.</b> שכן הבא ממדינת הים והיוצא מבית האסורים מספרים ומכבסים בחול המועד, וכיון דאשכחן בהן צד היתר בחול המועד, בארבעה עשר דקיל שרי לכולי עלמא:
+<b>אף הרצענים.</b> שכן עולי רגלים מתקנין מנעליהן בחול המועד. וחכמים סברי אין למדין תחלת מלאכת רצענים שעושין מנעלים חדשים תחלה, מסוף מלאכה תיקון מנעלים של עולי רגלים. והלכה כחכמים:
+
+Mishnah 7
+
+<b>מושיבין שובכין.</b> שובכי יונים שיהיו יושבים לגדל אפרוחים, מושיבין אותם לכתחלה בי״ד:
+<b>ותרנגולת שברחה.</b> בחולו של מועד. דאילו בי״ד השתא אותובי שובכין לכתחלה אמרת דשרי אהדורי מיבעיא. אלא התרנגולת שברחה בחולו של מועד קאמר דמחזירין. והוא שישבה על הבצים ג׳ ימים קודם שברחה דשוב אין הביצים ראויים לאכילה ודבר האבד הוא, הלכך אם מתה מושיב אחרת תחתיה משום הפסד דביצים:
+<b>גורפין.</b> משליכין לחוץ:
+<b>ובמועד.</b> שחמור יותר, אין משליכין לחוץ אלא מסלקין לצדדין:
+<b>מוליכין ומביאין כלים מבית האומן.</b> בארבעה עשר. ואע״פ שאינו לצורך המועד:
+
+Mishnah 8
+
+<b>עשו אנשי יריחו.</b> היו נוהגין לעשות אנשי יריחו:
+<b>מרכיבין דקלים.</b> ענף רך של דקל זכר מרכיבו בדקל נקבה שהזכר עושה פירות והנקבה אינה עושה פירות:
+<b>כל היום.</b> כלומר בארבעה עשר:
+<b>וכורכין את שמע.</b> שלא היו אומרים ברוך שם כבוד מלכותו לעולם ועד בקריאת שמע. פרוש אחר שלא היו מפסיקין בין אחד לואהבת, שצריך להאריך באחד ולהפסיק בין מלכות שמים לדברים אחרים:
+<b>וקוצרין וגודשין.</b> עושין גדיש מן החדש לפני העומר, ולא חיישינן דלמא אתי למיכל מיניה:
+<b>ולא מיחו בידם.</b> כל הששה דברים שעשו, כולם שלא ברצון חכמים היו עושין, אלא שעל אלו הג׳ לא מיחו ועל ג׳ האחרונים מיחו:
+<b>מתירין לאכול גמזיות של הקדש.</b> גידולים שגדלו באילן של הקדש, דקסברי אין אסור אלא הפרי עצמו שהוקדש. ואית ספרים דגרסי מתזיר, כלומר חותכים וכורתים ענפי אילנות של הקדש שצמחו אחר שהקדישו האילן, ליהנות מהן:
+<b>ואוכלין.</b> בשבת ויום טוב פירות שנמצאו תחת האילן ולא נודע אם נשרו מאמש והם מותרים או נשרו היום ואסורים:
+<b>ונותנים פאה לירק.</b> ואנן קיימא לן דכל דבר שאין אדם מכניסו לקיום אינו חייב בפאה, וירק דבר שאין מכניסו לקיום הוא:
+<b>ומיחו בידם חכמים.</b> משום דקא מפקעי לה מן המעשר, והעניים אוכלים אותה בטבלם, כסבורין שהוא פאה ופאה פטורה מן המעשר משום דהפקר היא:
+
+Mishnah 9
+
+<b>גירר עצמות אביו.</b> משום כפרה. ולא קברו לפי כבודו על מטה נאה, כדי שיתגנה על רשעו ויווסרו הרשעים:
+<b>כתת נחש הנחשת.</b> כדכתיב בדברי הימים, לפי שהיו טועין אחריו:
+<b>וגנז ספר רפואות.</b> לפי שלא היה לבם נכנע על חליים אלא מתרפאים מיד. והרמב״ם פירש, ספר רפואות, ספר מודיע מעניני צורות הכוכבים והטלסמאות, שצורה פלונית העשויה בזמן ועת ידוע מרפאת מחולי פלוני, וזה היה קרוב להטעות הבריות אחר עבודת כוכבים ולכך גנזו:
+<b>עיבר ניסן בניסן.</b> לאחר שנכנס ניסן נמלך ועשה אדר שני. והכתוב אומר (שמות י״ב:ב׳) החדש הזה לכם, זה ניסן, ואין אחר ניסן. ולא עיבר חזקיה לאחר שנכנס ניסן ממש, אלא יום שלשים של אדר עיבר את השנה, ואנן קיי״ל אין מעברין את השנה בשלשים של אדר הואיל וראוי לקבעו ניסן:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>תמיד נשחט.</b> תמיד של בין הערבים נשחט כל שאר ימות השנה בשמנה ומחצה. דזמן שחיטת התמיד מכי ינטו צללי ערב שהוא משש שעות ומחצה ולמעלה שחמה נוטה למערב, שחצי שש וחצי שבע היא עומדת באמצע הרקיע, ואין צל נוטה אלא צל כל אדם תחתיו. ומאחרין שחיטתו שתי שעות אחר זמנו מפני נדרים ונדבות שא״א להקריבם אחר תמיד של בין הערבים כדכתיב (ויקרא ו׳:ה׳) והקטיר עליה חלבי השלמים, על עולת הבוקר השלם כל הקרבנות כולן, שלא יהא דבר מאוחר לתמיד של בין הערבים. ואפילו בשבת שאין קרבים נדרים ונדבות, מאחרים זמן שחיטת תמיד של בין הערבים משום סרך נדרים ונדבות דחול. ובערב פסח שהפסח קרב אחר תמיד של בין הערבים, מקדמינן ליה שעה אחת ועבדינן ליה בשבע ומחצה:
+<b>חל להיות בע״ש.</b> דאיכא נמי צליית הפסח דלא דחיא שבת וצריך לצלותו מבעוד יום, מקדמינן ליה ומותבינן ליה אדיניה שיהיה נשחט בו׳ ומחצה:
+<b>וקרב בשבע ומחצה.</b> גמר הקרבתו בשבע ומחצה, ששוהין שעה אחת בעשייתו:
+
+Mishnah 2
+
+<b>ששחטו שלא לשמו.</b> כגון ששחטו לשם שלמים. או קבל הדם במזרק. או הוליך הדם למזבח. או זרק הדם על גבי המזבח. שלא לשמו. שבארבע עבודות הללו המחשבה פוסלת הזבח:
+<b>או לשמו ושלא לשמו.</b> כגון ששחט לשמו וקבל הדם שלא לשמו:
+<b>או שלא לשמו.</b> הך סיפא אשמעינן דמחשבים מעבודה לעבודה, שאם חשב בשעת עבודה זו על חברתה לעשותה במחשבה פסולה כגון דאמר הריני שוחט לשמו ע״מ לזרוק דמו שלא לשמו, נפסל הזבח מיד ואפילו לא עשה השניה במחשבה פסולה כמו שחשב. והכי משמעותא דמתניתין, או שחשב בשעת שחיטה לזרוק הדם שלא לשמו ושחט לשמו פסול. ופסח דפסול שלא לשמו נפקא לן מקרא דכתיב (שמות י״ב:כ״ז) ואמרתם זבח פסח הוא, עד שיהיה הזבח לשם פסח, והוא משמע לעכב:
+
+Mishnah 3
+
+<b>שחטו שלא לאוכליו.</b> חולה וזקן וקטן שאין יכולין לאכול כזית בשר, ואין בו מנויין אחרים אלא הן, פסול, דלפי אכלו כתיב (שם), הראוי לאכול:
+<b>שלא למנוייו.</b> נמנו עליו חבורה זו ושחטו לשם חבורה אחרת:
+<b>לערלים.</b> לישראלים שמתו אחיהם מחמת מילה, והני פסולים לאכול פסח. דכתיב (שם) וכל ערל לא יאכל בו. וטמאים נמי אסורין בקדשים, ובכרת הן על אכילתן:
+<b>לאוכליו ושלא לאוכליו כשר.</b> ולא דמי לשמו ושלא לשמו דפסול, דהתם פסולו בגופו שהמחשבה שפוסלתו היתה בגופו של קרבן, אבל לאוכליו ושלא לאוכליו אין המחשבה הפוסלת בגופו של קרבן אלא בדבר שהוא חוץ ממנו:
+<b>ממרס בדמו.</b> שלא יקרוש כדי שיהא ראוי לזריקה:
+<b>ואם זרק קודם לתמיד כשר.</b> דאע״ג דפסח מאוחר לתמיד משום דכתיב ביה בערב ובין הערבים, לא מפסל בהכי:
+
+Mishnah 4
+
+<b>השוחט את הפסח על החמץ.</b> כלומר ובשעת שחיטה היה חמץ ברשות השוחט או אחד מבני חבורה, אפילו לא היה החמץ בעזרה:
+<b>עובר בלא תעשה.</b> דלא תשחט על חמץ דם זבחי (שמות לד). ואין הזבח נפסל:
+<b>אף התמיד.</b> של בין הערבים דערבי פסחים ששחטו על חמץ, שהיה חמץ ברשות השוחט או המקריב, עובר בלאו, דדריש זבחי, המיוחד לי, והוא התמיד. ואין הלכה כרבי יהודה:
+<b>רבי שמעון אומר הפסח בארבעה עשר.</b> ששחטו על חמץ, לשמו חייב, משום לא תשחט על חמץ, דפסח כשר הוא ושחיטה ראוייה היא ושמה שחיטה:
+<b>שלא לשמו פטור.</b> דפסול הוא ושחיטה שאינה ראויה היא ולאו שמה שחיטה:
+<b>ושאר כל הזבחים.</b> שנשחטו בי״ד אחר חצות על החמץ:
+<b>בין לשמן בין שלא לשמן פטור.</b> ואע״פ שכשרים הן כדתנן כל הזבחים שנזבחו שלא לשמן כשרים וכו׳, אע״פ כן פטור, דכתיב זבחי זבחי שני פעמים, לא תשחט על חמץ דם זבחי ולא תזבח על חמץ דם זבחי (שם כג), ולמאי הלכתא פלגינהו רחמנא ולא כתב זבחיי בחד קרא והכל במשמע בין פסח בין שאר זבחים, לומר לך בזמן דאיכא זבח דהיינו בי״ד דאיכא פסח לא מחייב אשאר זבחים, ובזמן דליכא זבח כגון בתוך הפסח מחייב אשאר זבחים אם שחטן על חמץ:
+<b>ובמועד.</b> בתוך הפסח, אם לשמו שחטו לפסח על החמץ:
+<b>פטור.</b> מלא תשחט, דפסח שלא בזמנו לשמו פסול, והויא לה שחיטה שאינה ראויה:
+<b>שלא לשמו.</b> אלא לשם שלמים:
+<b>חייב.</b> דלהכי קאי והויא לה שחיטה ראויה, וחייב משום לא תשחט, בהדי לאו דלא יראה ולא ימצא:
+<b>ושאר כל הזבחים.</b> שנזבחו בתוך המועד על חמץ:
+<b>בין לשמן בין שלא לשמן חייב.</b> דקרא אשאר זבחים נמי אזהר:
+<b>חוץ מן החטאת ששחטה שלא לשמה.</b> דפסולה היא משום דכתיב בשחיטתה חטאת היא, היא ולא הנשחטה שלא לשמה:
+
+Mishnah 5
+
+<b>הפסח נשחט בשלש כתות.</b> [בין שהצבור מרובים] בין שהצבור מועטים ויכולים כולן לשחוט בבת אחת, מצוה ליחלק לשלש כתות זו אחר זו:
+<b>שנאמר ושחטו אותו כל קהל עדת ישראל, קהל, עדה, וישראל.</b> הרי שלוש כתות:
+<b>בזיכי.</b> כפות גדולות לקבל בהם הדם:
+<b>שורה שכולה כסף כסף.</b> דהכי שפיר טפי:
+<b>ולא היו לבזיכים שולים.</b> רחבים היו מלמעלה ותחתיהם חדים כדי שלא יוכלו לישב על הקרקע:
+<b>שמא יניחום.</b> הכהנים לישב על הקרקע עד שיקבל דם אחר מחמת שהם מרובים וישכחום ויקרוש הדם ולא יהיה ראוי ליזרק:
+
+Mishnah 6
+
+<b>שחט ישראל.</b> אם ירצה, שהשחיטה כשרה בזר בכל הקרבנות:
+<b>וקבל כהן.</b> הדם בבזך, שמקבלה ואילך מצות כהונה:
+<b>נתנו לחבירו.</b> שהרי כשורה הן עומדים:
+<b>וחברו לחברו.</b> הא קמ״ל דברוב עם הדרת מלך:
+<b>וקבל המלא.</b> מיד הנותן, תחלה, ואחר כך מחזיר את הריקן. אבל איפכא, מחזיר את הריקן ברישא לא, דמכי מושיט ליה האי מיד בעי לקבולי דאין מעבירין על המצות:
+<b>זריקה אחת.</b> בבזך עצמו, ולא מתנה באצבע, שאין לך קרבן שטעון אצבע אלא חטאת לבדה דכתיב באצבעו:
+<b>כנגד היסוד.</b> ברוחות שבמזבח שהיסוד תחתיהן, וזורק לזקיפתו של מזבח והוא נופל ליסוד. ולפי שאין היסוד מקיף כל המזבח אלא את הצפון ואת המערב ואוכל בדרום אמה אחת ובמזרח אמה אחת כמו שמפורש במסכת מדות, לכך הוצרך לומר נגד היסוד:
+
+Mishnah 7
+
+<b>קראו את ההלל.</b> כל השלש כתות:
+<b>אם גמרו שנו.</b> כשהיו מתחילים לשחוט היו מתחילים לקרות, ואם רבו הפסחים ומשך זמן שחיטתן עד שגמרו ועדיין רבים לשחוט, חוזרים וקורין שניה. ואם קראו שניה ועדיין לא גמרו שחיטת הפסחים של אותו הכת, חוזרין וקורין שלישית. וכן כת שניה ושלישית:
+<b>אע״פ שמעולם לא שלשו.</b> שהכהנים היו רבים וזריזין:
+<b>לא הגיעו לאהבתי.</b> אפילו פעם ראשונה:
+
+Mishnah 8
+
+<b>שהכהנים היו מדיחין את העזרה.</b> מפני שהדמים מרובים היו מדיחין אותה בשבת. שאמת המים היתה מהלכת בעזרה וכשהן רוצים להדיח פוקקים את נקב יציאתה והמים פושטים על כל גדותיה ומדיחין כל העזרה [שהעזרה רצפה של שיש היתה כולה] ואח״כ פותחין הנקב והמים יוצאים:
+<b>מדם התערובות.</b> המוטל על הרצפה. ואין הלכה כרבי יהודה:
+
+Mishnah 9
+
+<b>אונקליות.</b> מסמרים שראשיהן כפופים למעלה:
+<b>ובעמודים.</b> שהיו קבועין בבית המטבחים בעזרה עמודים קטנים נקראים ננסים:
+<b>חלקים.</b> מפוצלות קליפתן:
+<b>שחל להיות בשבת.</b> ואין יכול לטלטל המקלות:
+<b>ידו על כתף חבירו.</b> ותולה אותו בגידי ארכובותיו בזרועו. ואין הלכה כר״א. שמותר לטלטל אותן המקלות דאין שבות במקדש:
+
+Mishnah 10
+
+<b>אימוריו.</b> החלבים הקרבים ע״ג המזבח:
+<b>במגיס.</b> בקערה. תרגום קערותיו מגיסוהי:
+<b>ישבה לה בהר הבית.</b> בשבת קאמר, שאין יכולין להוליך פסחיהן:
+<b>בחיל.</b> בין הסורג לחומת העזרה של נשים בתחלת עליית הבית:
+<b>חשיכה יצאו וצלו את פסחיהן.</b> שאין צליית הפסח דוחה את השבת:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>ואלו דברים בפסח דוחין את השבת.</b> פסח דוחה את השבת, דנאמר מועדו בפסח (במדבר ט׳:ב׳) ויעשו בני ישראל את הפסח במועדו, ונאמר מועדו בתמיד (שם כח) תשמרו להקריב לי במועדו, מה מועדו האמור בתמיד דוחה את השבת שנאמר (שם) על עולת התמיד, אף מועדו האמור בפסח דוחה את השבת:
+<b>שחיטתו וזריקת דמו.</b> א״א לעשותן בלילה דכתיב (ויקרא ז׳:ט״ז) ביום צוותו להקריב, ביום ולא בלילה:
+<b>מחוי.</b> קינוח, כמו אכלה ומחתה פיה (משלי ל׳:כ׳). מחוי קרביו דוחה את השבת, שלא יסריחו:
+<b>צלייתו והדחת קרביו אין דוחין.</b> דאפשר משתחשך:
+<b>הרכבתו.</b> על כתפו להביאו דרך רה״ר לעזרה. אע״פ שאין בו אלא איסור שבות, שהחי נושא את עצמו, אין דוחה, דהו״ל למעבדה מאתמול. וכן הבאתו מחוץ לתחום וחתיכת יבלתו של קרבן פסח להסיר מומו, אע״פ שאין בו אלא איסור שבות, שחותכה בשיניו או בידו, אינן דוחים. והא דתנן בשלהי עירובין חותכין יבלת במקדש, ההיא ביבשה דמפרך פרכה, ומתניתין דהכא בלחה. ואע״פ דכשחותכה בשיניו או בידו כלאחר יד הוא, אפילו הכי אסור בלחה דהוה ליה למעבדה מאתמול:
+<b>ר״א אומר דוחין.</b> דסבר מכשירי מצוה דוחים את השבת, במסכת שבת:
+
+Mishnah 2
+
+<b>שחיטה שהיא.</b> אסורה בחולין בשבת משום איסור מלאכה גמורה, אעפ״כ דוחה את השבת בפסח:
+<b>אלו שהם משום שבות לא ידחו.</b> בתמיה:
+<b>יום טוב יוכיח.</b> שהתירו בו שחיטה ובישול שהוא אב מלאכה ומותרין להדיוט, ואסרו בו להביא דבר מחוץ לתחום ולאכלו, הואיל והיה אפשר לו מאתמול, ואע״ג דתחומים מדרבנן:
+<b>מה ראיה רשות למצוה.</b> אכילת הדיוט רשות הוא, וצורך גבוה מצוה היא, ואם העמידו חכמים איסור שבות שלהן במקום רשות, יעמידוהו אף במקום מצוה. ורבי יהושע סבר כל שמחת יום טוב מצוה היא, ואפילו הכי אינה דוחה שבות:
+<b>הזאה תוכיח שהיא מצוה.</b> בטמא מת שחל שביעי שלו להיות בשבת ערב הפסח, שאם לא יזה לא יעשה פסחו, ואפילו הכי אינו דוחה דהכי קים ליה לרבי עקיבא דלא דחיא. והזאה שבות היא דמיחזי כמאן דמתקן גברא:
+<b>ועליה אני דן.</b> וגם על ההזאה אני חולק ואומר שתדחה ולא יעכבהו מפסח, מק״ו זה בעצמו:
+<b>א״ל ר׳ עקיבא או חלוף.</b> או אני אחליף את הדין. דפשיטא ליה דהזאה מעכבא וילפינן בק״ו מינה לשחיטה [שתעכב]:
+<b>במועדו.</b> ויעשו בני ישראל את הפסח במועדו (במדבר ט׳:ב׳):
+<b>הבא לי מועד לאלו.</b> שיהא להם זמן קבוע, כמו שקבע לשחיטה, הילכך כיון שלא קבע להם זמן ומצי למעבד מאתמול, לא דחיא, והזאה נמי לאו מגופיה דפסח היא ולא כתיב ביה במועדו. והלכה כר״ע:
+
+Mishnah 3
+
+<b>אימתי מביאים עמו חגיגה.</b> עם הפסח בי״ד בניסן:
+<b>בזמן שהוא בא בחול ובטהרה.</b> דאע״ג דפסח דחי שבת וטומאה, חגיגה לא דחיא שבת:
+<b>ובמועט.</b> שהיה פסח מועט לאכילת בני חבורה, ואוכלין החגיגה תחלה כדי שיהיה הפסח גמר שביעתן:
+<b>במרובה.</b> שהיתה החבורה מועטת ודי להן בפסח לבדו:
+<b>ובטומאה.</b> שרוב צבור טמאין:
+<b>אין מביאין עמו חגיגה.</b> שחגיגת יום י״ד רשות היא ולא חובה:
+
+Mishnah 4
+
+<b>מן הבקר.</b> משא״כ בפסח שאינו בא לא מן הבקר ולא מן הנקבות:
+
+Mishnah 5
+
+<b>הפסח ששחטו שלא לשמו.</b> בי״ד שחל להיות בשבת וסבור כשם שמותר לשמו כך מותר שלא לשמו:
+<b>חייב חטאת.</b> שחלל שבת בשוגג:
+<b>אם אינן ראוין.</b> לפסח. כגון עגל או איל בן שתי שנים או נקבה. חייב עליו חטאת אם נתעלמה ממנו שבת או סבור שמותר לשחוט זבחים אחרים לשם פסח בשבת, דהאי לאו טועה בדבר מצוה, דהכל יודעים שאין זה כשר לפסח:
+<b>ואם ראוין הן.</b> כגון שה בן שנה של שלמים ששחטו לשם פסח, דמתוך שהוא טרוד ובהול לשחוט פסחו טעה בדבר זה ולא נזכר שהקדישו לזבח אחר:
+<b>רבי אליעזר מחייב חטאת.</b> אעפ״י שטעה בדבר מצוה:
+<b>ורבי יהושע פוטר.</b> דקסבר טעה בדבר מצוה ועשה מצוה כל דהוא פטור מחיוב חטאת שבה, וזה עשה מצוה שהקריב קרבן, דכל הזבחים שנזבחו שלא לשמן כשרים, ואף הנשחטים לשם פסח מכשיר להו ר״י בפרק תמיד נשחט:
+<b>מה אם פסח.</b> שמותר לשחטו בשבת לשמו, שינה את שמו אודית מיהא דחייב חטאת כדקתני לעיל:
+<b>ששינהו לדבר האסור.</b> ששחטו לשם קרבנות אחרים שאסורים לשחטן בשבת:
+<b>ששינהו לדבר המותר.</b> ששוחטו לשם דבר המותר לשוחטו בשבת:
+<b>אימורי ציבור.</b> קרבנות האמורים בצבור בשבת כגון תמידים ומוספים יוכיחו שמותרים לשוחטן לשמן, והשוחט שאר זבחים לשמן בשבת חייב:
+<b>שיש להן קצבה.</b> שאינו רואה אחרים עסוקין בשחיטתו, וכיון שנשחט התמיד יודע הוא שאין צריך לשחוט עוד, הילכך אין זה טועה אלא שוגג, דלא היה לו לטעות בדבר:
+<b>תאמר בפסח שאין לו קצבה.</b> דהכל צריכין לכך והרי הוא רואה אחרים הרבה עסוקים בכך וטרוד הוא להתעסק במצוה. ואפילו שחט הוא פסח כבר ומצא זבח זה עומד בעזרה וכסבור שהוא פסח ושחטו לשם מי שהוא, טועה בדבר מצוה הוא:
+<b>רבי מאיר אומר.</b> השוחט בשבת זבחים אחרים כל ימות השנה לשם אמורי צבור פטור. והלכה כרבי יהושע ואין הלכה כרבי מאיר:
+
+Mishnah 6
+
+<b>לאוכליו ושלא לאוכליו פטור וכו׳</b> דהא פסח כשר הוא, דאמרינן פרק תמיד נשחט דהשוחט לפסולים ולכשרים לא פסל:
+<b>שחטו ונמצא בעל מום חייב.</b> דשוגג הוא ולא אנוס שהיה לו [לבקרו]:
+<b>שמשכו בעלים את ידם.</b> ממנו קודם שחיטה ונמנו על אחר:
+<b>או שמתו או שנטמאו.</b> דעכשיו לא נתנה שבת לדחות אצלם:
+<b>פטור.</b> שאנוס הוא, דלא היה יודע שכך הוא ולא היה לו לבדוק על כך:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כיצד צולין.</b> שפוד של רמון. ולא שאר עצים דמפקי מיא והוה ליה בשל מבושל במים, ורמון לא מפיק מיא. ובשפוד של מתכת לא, כדלקמן, דחם מקצתו חם כולו ונצלה מחמת שפוד, ורחמנא אמר צלי אש ולא צלי דבר אחר:
+<b>כמין בשול הוא זה.</b> שמתבשלין בני מעיו לתוכו כבתוך הקדרה:
+<b>תולין חוצה לו.</b> תוחבן בשפוד למעלה מפיו של טלה. והלכה כרבי עקיבא:
+
+Mishnah 2
+
+<b>אמר רבי צדוק כו׳</b> מתניתין חסורי מחסרא והכי קתני, ואם אסכלה מנוקבת היא כשרה ואמר רבי צדוק וכו׳, והלכה כרבי צדוק:
+<b>נגע הפסח בחרסו של תנור יקלף.</b> מן הפסח מקום הנוגע בתנור, שנצלה שם מחום חרס התנור ולא צלי אש הוא:
+<b>נטף מרוטבו על החרס וחזר אליו.</b> שחזר שומן שנתחמם מן החרס ונבלע בפסח:
+<b>יטול את מקומו.</b> ולא סגי בקליפה אלא בנטילה כעובי אצבע, דשומן נבלע בתוכו הרבה, ואותו שומן צלי מן החרס הוא:
+<b>נטף מרוטבו על הסולת.</b> והסולת רותחת דמצלי רוטב מחמת סולת, וההוא רוטב שבתוך הסולת אסור למיכליה דהוה ליה צלי מחמת דבר אחר, הלכך יקמוץ את מקומו וישרוף אותו קומץ כשאר קדשים הפסולים:
+
+Mishnah 3
+
+<b>סכו בשמן תרומה.</b> שמותר לסוך הפסח במי פירות:
+<b>אם חי ידיחנו.</b> דלא בלע:
+<b>ואם צלי הוא.</b> בעי קליפה משום דבלע:
+<b>שאין פודים.</b> מוכרים:
+<b>מעשר שני בירושלים.</b> ואפילו לאכלו בטהרה, דכתיב (דברים י״ד:כ״ה) ונתת בכסף וצרת הכסף בידך והלכת אל המקום:
+
+Mishnah 4
+
+<b>חמשה דברים.</b> אין לך בצבור קרבן נאכל אלא אלו, וקרבן צבור דוחה את הטומאה דילפינן מפסח דכתיב ביה במועדו, ודוחה את הטומאה כשרוב הקהל טמאים, דהכי אמרינן איש כי יהיה טמא וכו׳, יחיד נדחה ואין צבור נדחין, ובקרבנות צבור כתיב (במדבר כ״ט:ל״ט) אלה תעשו לה׳ במועדיכם, כמו שנאמר בפסח במועדו, ואשמעינן מתניתין דאע״ג דקרבין בטומאה לאפוקי צבור ידי חובתן, אין נאכלים בטומאה. והא דתני חמשה דברים, ולא תני קרבנות צבור וכו׳, מנינא למעוטי חגיגת הרגלים כולם, דדמו לקרבן צבור משום דאתו בכנופיא באסיפת חברים לרגל ואינם דוחים את הטומאה כדרך שאין דוחים את השבת:
+<b>זבחי שלמי צבור.</b> כבשי עצרת, שאין שלמים אחרים לצבור:
+<b>ושעירי ראשי חדשים.</b> ולא תני שעירי רגלים, דכיון דאשמעינן זבחי שלמי צבור שהן מיני דמים ואין נאכלין בטומאה הוא הדין לכל שאר מיני דמים, ולא איצטריך למתני שעירי ראשי חדשים אלא משום דלא כתיב בהו מועד, וסלקא דעתך אמינא לא לדחו את הטומאה דהא כל קרבנות צבור ממועד נפקא לן, דכתיב בכולהו אלה תעשו לה׳ במועדיכם:
+<b>שלא בא מתחלתו אלא לאכילה.</b> שכשנצטוה עיקר מצות פסח לאכילה נצטוה. דכתיב (שמות י״ב:ד׳) לפי אכלו, וכי שרייה רחמנא לאתויי בטומאה מאיש נדחה ואין צבור נדחין, אדעתא למיכלה שרייה:
+
+Mishnah 5
+
+<b>נטמא בשר וחלב קיים אינו זורק את הדם </b> דעיקר פסח לאכילת אדם אתי:
+<b>ובמוקדשים אינו כן.</b> שאפילו נטמא בשר, וחלב קיים זורק את הדם: 
+
+Mishnah 6
+
+<b>נטמא הקהל.</b> בטומאת מת, שאין פסח נדחה מפני הטומאה אלא מטומאת מת:
+<b>יעשו בטומאה.</b> ואפילו טמאים יחידים, דהא [פסח] דטהורים גופייהו בטומאה אתו משום כהנים, שאין קרבן צבור הבא בטומאה חלוק, מאחר שקרבן רובם בא בטומאה אף היחידים עושים בטומאה:
+
+Mishnah 7
+
+<b>ואח״כ נודע שהוא טמא.</b> הפסח או הדם:
+<b>הציץ מרצה.</b> ופטור מפסח שני:
+<b>נטמא.</b> בעליו טומאת הגוף במת:
+<b>אין הציץ מרצה.</b> וחייב בפסח שני, דהא בשעת זריקה לאו בר מעבד פסח הוא דרחמנא דחייה:
+<b>הנזיר.</b> דכתיב (במדבר ו׳) וכי ימות מת עליו [וגו׳] והימים הראשונים יפלו, דאם נטמא במת קודם הבאת קרבנותיו סותר:
+<b>הציץ מרצה על טומאת הדם.</b> ותגלחתו כשרה ומותר לשתות יין וליטמא למתים:
+<b>ואין הציץ מרצה על טומאת הגוף.</b> ואם [טמא] בשעת הבאת קרבנותיו סותר הכל:
+<b>נטמא.</b> גופו:
+<b>בטומאת התהום.</b> כל טומאת מת שלא ידע בה אדם קודם לכן נקראת טומאת התהום:
+<b>הציץ מרצה.</b> דהלכה למשה מסיני שהותר טומאת התהום להם. כיון שלא הכיר בה אדם בטומאה זו מעולם, ואם נודע לו בטומאה זו אחר שהקריב פסחו אין צריך לעשות פסח שני. וכן נזיר שנודע לו בטומאת התהום לאחר שהביא קרבנותיו אין צריך להביא קרבן טומאה. ולא אמרו טומאת התהום אלא בטומאת מת בלבד:
+
+Mishnah 8
+
+<b>לפני הבירה.</b> כל המקדש כולו קרוי בירה. ושורפים אותו שם כדי לביישן, שיזהרו שלא יבואו עוד לידי טומאה:
+<b>מעצי המערכה.</b> שלא לבייש את מי שאין לו עצים:
+<b>נטמא מיעוטו.</b> וכן נותר של פסח טהור:
+<b>הציקנין.</b> העצרנין. צרי עין, שורפין אותו מיעוט שנטמא, והנותר מפסח טהור, לפני הבירה:
+
+Mishnah 9
+
+<b>הפסח שיצא.</b> חוץ לחומה:
+<b>ישרף מיד.</b> בארבעה עשר ולא צריך לאשהויי עד הבוקר של ט״ו כדי שתעובר צורתו דהיינו שיבא לידי נותר. ומיהו ביום טוב לא מצי שריף ליה דאין שורפין קדשים ביו״ט:
+<b>נטמאו בעלים או שמתו.</b> אין פסולו בגופו אלא מחמת דבר אחר:
+<b>תעובר צורתו.</b> ימתין עד שיבא לידי נותר, ואח״כ ישרפנו:
+<b>אף זה ישרף מיד.</b> ר״י בן ברוקא לא פליג את״ק אלא כשנטמאו הבעלים או מתו קודם זריקת הדם דלא איחזי בשר באכילה והוה ליה כפסולו בגופו. ואין הלכה כר״י בן ברוקא:
+
+Mishnah 10
+
+<b>העצמות.</b> שאינו יכול לשברן מפני שנאסרה שבירת עצם, ונותר בהן מוח וטעון שריפה:
+<b>והגידין.</b> שהן אסורין באכילה ואין חייבין עליהן מן התורה, כגון שומנו של גיד הנשה שהוא מותר אלא שישראל קדושים נהגו בו איסור. אי נמי, הגיד החיצון הסמוך לבשר שהוא אסור ואין חייבין עליו, ומן התורה הוי נותר, ולאכלו אי אפשר דרבנן אסרוהו:
+<b>והנותר.</b> בשר פסח שנתעצלו באכילתו ונתותר:
+<b>בששה עשר.</b> שהוא חולו של מועד. אע״פ שנפסל בבוקר ראשון אין רשאי לשורפו ביו״ט, דשריפת קדשים עשה, ויו״ט עשה ולא תעשה, ואין עשה דוחה את ל״ת ועשה:
+
+Mishnah 11
+
+<b>כל הנאכל בשור הגדול.</b> שכבר הוקשה כל העתיד להקשות בו:
+<b>יאכל בגדי הרך.</b> ראוי לאכילה בפסח בן שמונה ימים. אבל מה שאין נאכל בשור הגדול אין נמנין עליו בפסח אף על פי שעכשיו הוא רך הואיל וסופו להקשות:
+<b>וראשי כנפים והסחוסים.</b> הכי קאמר, ומהו הנאכל בשור הגדול ראשי כנפים, הסחוס שקורין טנרוס בלע״ז שבראש כף הכתף ושאר סחוסים כגון תנוך האזן וסחוסי החזה והצלעות הקטנות שבסוף השדרה, הואיל ובשור הגדול נאכלים ע״י שליקה, יאכלו בגדי הרך צלי:
+<b>אבל המותיר בטהור כו׳</b> דכתיב (שמות י״ב:י׳) לא תותירו ממנו עד בוקר והנותר ממנו עד בוקר באש תשרופו, בא הכתוב ליתן עשה אחר לא תעשה, לומר אם עברת על לאו, קיים עשה שבו ואינך לוקה. אי נמי, דהוי לאו שאין בו מעשה, וכל לאו שאין בו מעשה. אין לוקין עליו:
+<b>והשובר בטמא כו׳</b> דכתיב (שם) ועצם לא תשברו בו, בכשר מוזהר על שבירת עצם ואינו מוזהר על שבירת עצם בפסול:
+
+Mishnah 12
+
+<b>אבר.</b> מן הפסח:
+<b>שיצא מקצתו.</b> חוץ למחיצתו, וצריך לחתוך את היוצא דכתיב (שמות כב) ובשר בשדה טריפה לא תאכלו, ודרשינן ביה כל בשר שיצא בשדה כלומר שיצא חוץ למחיצתו, כגון קדשי קדשים שיצאו חוץ לעזרה וקדשים קלים שיצאו חוץ לירושלים, אותו בשר היוצא טריפה הוא ולא תאכלו:
+<b>חותך.</b> את הבשר היוצא סביב עד שמגיע לעצם:
+<b>וקולף.</b> את הבשר שלא יצא לחוץ עד שמגיע לפרק שמתחברים שם שני עצמות, ואוכל את הבשר שקלף שהרי לא יצא, וחותך את הפרק ומשליך כל העצם שיצא מקצתו:
+<b>ובמוקדשים.</b> בשאר קדשים חוץ מהפסח:
+<b>קוצץ בקופיץ.</b> אותו מקצת האבר שיצא. ובפסח אינו יכול לעשות כן מפני שהוא מוזהר על שבירת עצם:
+<b>מן האגף ולפנים כלפנים.</b> אגף קרי כל מקום הגפת הדלתות שהוא חופף ונוקש שם כשסוגרו דהיינו [משפת הפנימי של עובי הפתח עד מקום הנקישה. מן האגף ולפנים, דהיינו] תוך העיר ממש:
+<b>כלפנים.</b> ואוכלים שם קדשים קלים:
+<b>מן האגף ולחוץ.</b> דהיינו ממקום הנקישה ולחוץ, כלחוץ:
+<b>החלונות.</b> שבחומת ירושלים. ועובי ראש החומה בגגה, כלפנים:
+
+Mishnah 13
+
+<b>שתי חבורות שהיו אוכלות.</b> פסח אחד:
+<b>אלו הופכים פניהם הילך ואלו הופכים פניהם הילך.</b> ואפילו נראים כשתי חבורות על פסח אחד לא אכפת לן, דרחמנא אמר (שם יב) על הבתים אשר יאכלו אותו, דמשמע שני בני אדם אוכלין פסח אחד בשני בתים, דכתיב יאכלו [שנים], אותו חד פסח, [בתים] שנים. אבל אדם אחד אינו אוכל בב׳ מקומות, ולהכי מוקי בבית אחד יאכל, שאין אחד אוכל בב׳ בתים. ושתי חבורות ההופכות פניהם כשני בתים דמי:
+<b>והמיחם.</b> שמחממין בו את החמין שמוזגים בו היין, רשאי ליתן באמצע כדי שיהא נוח לשתיהן למזוג לכאן ולכאן. ואף על פי שמפסיק בין החבורות, לא אכפת לן:
+<b>וכשהשמש.</b> המשמש לשתיהן, עומד מחבורה אחת שהתחיל לאכול הפסח עמה ומוזג לחבורה האחרת:
+<b>קופץ את פיו.</b> סוגר ובולם את פיו ומחזיר את פניו לצד חבורתו, שלא יחשדוהו שהוא אוכל עם החבורה האחרת, דאין אדם אחד אוכל בב׳ חבורות כדאמרן:
+<b>והכלה.</b> שהיא בושה, רשאה להפוך פניה לצד אחר ולאכול, דפסח נאכל בשתי חבורות:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>האשה. תאכל משל בעלה.</b> כל זמן שלא פירשה שדעתה בשל אביה, דמסתמא דעתה למנות על של בעלה:
+<b>רגל הראשון.</b> שלאחר נשואיה, שכך דרך הנשואות ללכת לבית אביהן:
+<b>תאכל במקום שהיא רוצה.</b> וכגון שאינה רדופה עד הנה לילך לבית אביה תדיר, הילכך מספקא לן בהי ניחא לה:
+<b>אפטרופסים.</b> יתום שהיו לו שני אפטרופסין והמנוהו זה על פסחו וזה על פסחו:
+<b>לא יאכל משל שניהם.</b> לא מפסחו של זה ולא מפסחו של זה, דמי נתן רשות לחלק האחד להמנות עם זה. ואין לו תקנה אלא אם כן רצו שניהם שימנה עם האחד:
+<b>לא יאכל משל רבו.</b> אבל משל עצמו אוכל, דכיון דדינא הוי דכופין את רבו וכותב לו גט שחרור, אע״פ שעדיין לא נשתחרר הרי הוא כבן חורין, הילכך אוכל משל עצמו:
+
+Mishnah 2
+
+<b>שחט גדי יאכל.</b> רבו ממנו. ואע״ג דבכל שאר פסחים רגיל תדיר בטלה, כיון דלא פירש לו עליה סמיך:
+<b>יאכל מן הראשון.</b> והשני ישרף. ובגמרא מוקי לה דוקא במלך ומלכה, אית דאמרי משום שלום מלכות, ואית דאמרי מפני שסומכין על עבדיהם ואין מקפידים על סעודתן אם גדיים אם טלאים, הילכך יאכל מן הראשון כיון דליכא קפידא, דבראשון יצאו ידי חובתן. אבל אינשי דעלמא דקפדי, לא יאכל לא מן הראשון ולא מן השני, דקיי״ל אין נמנין על ב׳ פסחים כאחד לאכול איזה מהם שירצה, דאין ברירה, וכי בעי למיכל מהא, דלמא בשעת שחיטה לא הוה דעתיה עליה: 
+<b>שכח מה שאמר</b> שפירש לו גדי או טלה, וזה שכח:
+<b>וטלה שלי.</b> בגמרא מוקי לה כגון שהלך העבד אצל רועה הרגיל אצל רבו ורוצה בתקנתו, ואמר לו, אם גדי אמר לך רבך גדי שלו וטלה שלך ע״מ שאין לרבך רשות בו, דכה״ג קנה העבד. דאי לאו הכי מה שקנה עבד קנה רבו ונמצאו שניהם של רבו:
+<b>ופטורים מלעשות פסח שני.</b> דאע״ג דשניהם יוצאים לבית השריפה ואינן נאכלין מפני שאין המנויין ניכרים, מיהו שחיטה וזריקה מעלייתא היא, חדא אהאי וחדא אהאי, דקמי שמיא גליא:
+
+Mishnah 3
+
+<b>על מי שיעלה ראשון לירושלים.</b> כדי לזרזן קאמר, שיזדרז כל אחד להיות ראשון. ומיהו כל בניו המנה על הפסח, אלא שאותו שיעלה ראשון יזכה ראשון וכל אחיו יזכו אחריו על ידו:
+<b>עד שיזרק הדם.</b> לעולם יכול לימשך, אפילו אחר שחיטה עד שיזרק הדם. ומודה רבי שמעון דאין נמנין אלא עד שישחט. ואין הלכה כר׳ שמעון:
+
+Mishnah 4
+
+<b>הממנה אחרים על חלקו.</b> אחד מבני חבורה שהמנה אחרים על חלקו, בלא דעת חבורה:
+<b>רשאין בני חבורה לומר לו.</b> טול את שלך וצא ואכול אתה וחבריך, שאין בני חבורה מתרצים להיות כל אלו הדעות בחבורתן. ואית ליה להאי תנא פסח נאכל בב׳ חבורות:
+
+Mishnah 5
+
+<b>זב שראה שתי ראיות.</b> שטמא טומאת ז׳ ואין טעון קרבן:
+<b>שוחטין עליו.</b> ואע״פ שלא העריב שמשו. והוא שטבל בשעת השחיטה דהא חזי למיכל לאורתא. דדוקא טמא מת שחל שביעי שלו בי״ד נדחה לפסח שני אע״ג דחזי למיכל לאורתא, כדכתיב (במדבר ט) ויהי אנשים אשר היו טמאים לנפש אדם ולא יכלו לעשות הפסח ביום ההוא, ביום ההוא לא היו יכולים, הא לערב היו יכולים לאכול בפסח, ונדחו לפסח שני. אבל שאר טומאות אי חזי למיכל לאורתא שוחטים עליו ואע״פ שלא העריב שמשו:
+<b>ראה שלש.</b> לא חזי למיכל עד דמייתי כפרה:
+<b>שוחטין עליו.</b> אם חל שמיני שלו בערב פסח אפילו לא הביא כפרתו. והוא שנתן קרבנותיו לב״ד:
+<b>שומרת יום כנגד יום.</b> הרואה תוך י״א יום שבין נדה לנדה דבעיא לספור יום המחרת, שוחטין עליה ביום הספירה. דכיון שספרה מקצת היום מותרת לטבול. ואע״פ שמחוסרת הערב שמש שוחטין עליה:
+<b>והזבה.</b> שראתה ג׳ ימים רצופים בתוך י״א יום וצריכה לספור ז׳ נקיים ולהביא קרבן, שוחטין עליה בשמיני:
+
+Mishnah 6
+
+<b>האונן.</b> כל זמן שלא נקבר המת קרוי אונן, ולאחר שנקבר כל יום המיתה הוא קרוי אונן, ולילה שלאחריו הוא אונן מדרבנן. ולא העמידו דבריהם במקום כרת גבי פסח, הלכך שוחטין עליו, דלאורתא חזי:
+<b>והמפקח בגל.</b> שנפל על אדם ואין ידוע אם ימצאנו חי או מת. שוחטין עליו דבחזקת טהרה עומד עד שיודע שנטמא:
+<b>שוחטין עליהם.</b> בחבורת אחרים:
+<b>שמא יביאוהו לידי פסול.</b> שמא יטמא אונן למתו מתוך טרדו. ומפקח גל שמא ימצאנו מת ונמצא שהאהיל על הטומאה. והחבוש שמא לא יצא. ובחבוש בבית האסורים של עובדי כוכבים מיירי, שאע״פ שהבטיחוהו, שמא לא יוציאוהו. אשר פיהם דבר שוא. אבל חבוש ע״י ישראל, כגון לכופו להוציא אשה פסולה או לשלם ממון, שוחטין עליהם אפילו בפני עצמן, אם הבטיחוהו להוציאו, דשארית ישראל לא ידברו כזב. ואם בית האסורים בתוך ירושלים אפילו בידי עובדי כוכבים שוחטין עליהם בפני עצמן, דאפשר דמעיילי לפסח לבית האסורים ואכלי ליה התם. וחולה וזקן אין שוחטין עליהן בפני עצמן, שמא יכבד עליהם החולי ולא יוכלו לאכול כזית:
+<b>לפיכך.</b> הואיל ובשעת שחיטה ראויין היו ונזרק הדם עליהם, אם אירע בהם פסול כמו שאמרנו, פטורים מלעשות פסח שני:
+<b>חוץ מן המפקח הגל.</b> ונמצא מת תחתיו שצריך לעשות פסח שני שהיה טמא מתחילתו קודם שחיטה שהרי האהיל על הטומאה משעה שהתחיל לפקח. והוא שהיה הגל עגול דודאי האהיל עליו מתחלה. אבל אם היה הגל ארוך, שמא בשעת שחיטה עדיין לא האהיל על הטומאה ופטור מלעשות פסח שני:
+
+Mishnah 7
+
+<b>אין שוחטין את הפסח ביחיד.</b> דכתיב (דברים ט״ז:ה׳) לא תוכל לזבוח את הפסח וכו׳, כלומר ביחיד:
+<b>אפילו חבורה של מאה.</b> ר׳ יוסי קאמר לה, כלומר לא תליא מילתא אלא באכילה. יחיד ויכול לאכול כזית שוחטין עליו, מאה ואין כל אחד מהם יכולין לאכול כזית אין שוחטין עליהם. והלכה כר׳ יוסי:
+<b>אין עושין חבורת נשים ועבדים.</b> לשחוט פסח. נשים ועבדים בחבורה אחת, משום הרגל עבירה. ולא קטנים ועבדים בחבורה אחת, משום פריצותא דמשכב זכור. אבל נשים ועבדים כל חדא באנפי נפשה עושין:
+
+Mishnah 8
+
+<b>אונן טובל ואוכל פסחו לערב.</b> דאין אנינות מן התורה אלא ביום שנאמר (ויקרא י׳:י״ט) ואכלתי חטאת היום, יום אסור, לילה מותר. וטבילה בעי, מתוך שנאסר עד עכשיו בקדשים אצרכוהו רבנן טבילה. אבל לא אכיל אונן בשאר קדשים לערב, דאנינות לילה אסורה מדרבנן. ולגבי פסח לא העמידו דבריהם במקום כרת. אבל אכילת שאר קדשים, עשה בעלמא הוא, ואכלו אותם אשר כופר בהם (שמות כ״ט:ל״ג):
+<b>השומע על מתו.</b> יום שמועה הוי אונן דרבנן. וכן מי שלקטו לו עצמות אביו ואמו אמרינן במסכת מועד קטן, מתאבל עליהם כל אותו היום ולערב אין מתאבל עליהם:
+<b>טובל ואוכל בקדשים לערב.</b> דאפילו יום גופיה מדרבנן הוא:
+<b>כפורש מן הקבר.</b> וצריך הזאה שלישי ושביעי. ולא נחלקו ב״ש ובית הלל אלא בערל נכרי שמל ביום י״ד, דב״ה סברי גזירה שמא יטמא לשנה הבאה ויאמר אשתקד לא טהרתי מכל טומאה עד יום ערב פסח שטבלתי ואכלתי, השתא נמי אטבול ואוכל, ולא ידע דאשתקד נכרי הוה ולא מקבל טומאה, עכשיו ישראל הוא ומקבל טומאה. ובית שמאי סברי לא גזרינן. אבל ערל ישראל כגון שמתו אחיו מחמת מילה, דברי הכל טובל ואוכל פסחו לערב ולא גזרינן ערל ישראל אטו ערל נכרי:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>מי שהיה טמא.</b> שאלו פטורין מן הכרת. הטמא או שהיה בדרך רחוקה פטרן הכתוב מלעשות פסח ראשון, ועיקר כרת בפסח ראשון הוא, לפיכך אם לא עשו פסח שני פטורים מן הכרת:
+<b>ואלו חייבין בהכרת.</b> השוגג או האנוס חייבין היו בפסח ראשון אלא שהשגגה והאונס עכבתן, וכשהזידו ולא עשו פסח שני חייבין בהכרת, כדכתיב (במדבר ט׳:י״ג) והאיש אשר הוא טהור ובדרך לא היה וחדל לעשות הפסח ונכרתה, משמע דעל כל שאר שגגות ואונסין שאירעו בראשון חוץ מטמא ודרך רחוקה חייבין כרת אם לא עשו פסח שני:
+
+Mishnah 2
+
+<b>מן המודעית.</b> שם מקום רחוק מירושלים מהלך ט״ו מילין, והוא שיעור מהלך אדם בינוני בימי ניסן וימי תשרי שהימים והלילות שוים מהנץ החמה עד בין הערבים שהוא שעת הקרבת הקרבן:
+<b>חוץ לאסקופת העזרה.</b> אפילו היה קרוב לירושלים וחלה ונתעכב ולא הגיע לאסקופת העזרה עד סוף שעת הקרבת הקרבן, נדון בדין דרך רחוקה. ור׳ עקיבא סובר שאין לו אלא דין נאנס אבל לא דין דרך רחוקה, הואיל והיה מן המודעית ולפנים. והלכה כר״ע. 
+<b>לפיכך נקוד על ה׳.</b> של רחוקה. אני שמעתי לדרוש, רחוק חמש אמות מאסקופת העזרה, שאפילו אינו רחוק אלא חמש אמות בלבד בסוף שעת [הקרבת] הקרבן נדון בדין דרך רחוקה:
+
+Mishnah 3
+
+<b>והשני חמץ ומצה עמו בבית.</b> דכתיב (במדבר ט׳:י״ב) ככל חוקת הפסח יעשו אותו, משמע מצות שבגופו כגון צלי ועל מצות ומרורים יאכלוהו עושין אותו ככל חוקת הפסח, אבל מצוות שעל גופו ממקום אחר כגון תשביתו שאור ולא תשחט על חמץ אין עושין אותו ככל חוקת הפסח:
+<b>הראשון טעון הלל באכילתו וכו׳</b> דכתיב (ישעיהו ל׳:כ״ט) השיר יהיה לכם כליל התקדש חג, ליל המקודש לחג שהוא פסח ראשון טעון הלל, ושאינו מקודש לחג אינו טעון הלל:
+<b>זה וזה טעונים הלל בעשייתן.</b> דלילה מיעט קרא משיר, יום לא מיעט:
+
+Mishnah 4
+
+<b>לא יאכלו ממנו זבין.</b> דגבי טמא לנפש כתיב איש, דדרשינן מיניה איש נדחה ואין צבור נדחין, (אבל גבי זיבה אף ציבור נידחין):
+<b>ואם אכלו פטורים מכרת.</b> דאוכל קדשים בטומאת הגוף דכתיב (ויקרא ז׳:י״ט-כ׳) כל טהור יאכל בשר, וסמיך ליה והנפש אשר תאכל בשר כו׳ וטומאתו עליו ונכרתה, בשר הנאכל לטהורים, טמאים חייבין עליו משום טומאה, ושאינו נאכל לטהורים כגון פסח הבא בטומאה, אין טמאין חייבין עליו משום טומאה:
+<b>אף על ביאת מקדש.</b> פוטר הזבין והזבות אם נכנסו למקדש פטורים, כשהפסח נדחה מפני הטומאה, דכתיב (במדבר ח) וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש, בזמן שטמאי מתים משתלחין זבין ומצורעים משתלחין, אין טמאי מתים משתלחין אין זבין ומצורעים משתלחין. ותנא קמא לא דריש לקרא להכי, דכולהו אצטריכו לחלקם ממחנותיהם. ואין הלכה כר״א:
+
+Mishnah 5
+
+<b>לילה אחד ופסח דורות נוהג כל שבעה.</b> מתניתין חסורי מחסרא והכי קתני, ונאכל בחפזון בלילה אחד וחמוצו כל היום ופסח דורות חמוצו נוהג כל שבעה, דבפסח מצרים כתיב (שמות י״ג:ג׳-ד׳) ולא יאכל חמץ היום אתם יוצאים, קרי ביה ולא יאכל חמץ היום שאתם יוצאים בלבד:
+
+Mishnah 6
+
+<b>שמעתי.</b> מרבותי:
+<b>שתמורת הפסח, קריבה.</b> שלמים אחר הפסח:
+<b>ותמורת הפסח אינה קריבה.</b> ויש תמורת פסח שאינה קריבה היא עצמה שלמים, אלא תרעה עד שתפול בה מום ותמכר ויביא בדמיה שלמים, דמותר הפסח קרב שלמים:
+<b>ואין לי לפרש.</b> שכחתי על איזו שמעתי תקרב, ועל איזו תרעה עד שתסתאב:
+<b>הפסח.</b> שאבד והפריש אחר תחתיו ונמצא פסח ראשון קודם שחיטת השני, שהיה עומד לפנינו בשעת שחיטה, הרי קבעתו שעת שחיטה בשם פסח, וזה שלא הקריבו דחהו בידים ולא יקרב הוא עצמו שלמים:
+<b>עד שיסתאב.</b> שיפול בו מום שלא יהיה ראוי לקרבן:
+<b>וכן תמורתו.</b> אם המיר בו בהמת חולין אחרי כן:
+<b>לאחר הפסח.</b> כלומר ואם לאחר שחיטת השני נמצא, הרי לא קבעתו שעת שחיטה בשם פסח, ולא נדחה בידים, ויקרב הוא עצמו שלמים:
+<b>וכן תמורתו.</b> וה״ה דמצי ר׳ יהושע למיתני בפסח עצמו, יש פסח קרב ויש פסח שאינו קרב:
+
+Mishnah 7
+
+<b>ויפלו דמיו לנדבה.</b> נותנים אותן המעות לתיבה שבמקדש ומקריבין מהן עולות נדבה:
+<b>לא יביאנו בנו אחריו.</b> לשם פסח. דהוה ליה פסח שמתו בעליו ואין כאן מנויין:
+
+Mishnah 8
+
+<b>הפסח שנתערב.</b> שלשה טלאים, אחד של פסח ואחד של אשם ואחד של עולה, שנתערבו. כולן ירעו עד שיסתאבו:
+<b>ויביא בדמי היפה שבהן.</b> עולה דשמא היפה עולה היה. ובדמי היפה שבהן אשם דשמא היפה אשם היה. ובדמי היפה שבהן פסח אם קודם הפסח נסתאבו כולן, ואם לאחר הפסח נסתאבו יביאם לשלמים דשמא היפה פסח היה. ואותו מותר שצריך להוסיף על הב׳ עד שיגיעו לדמי היפה, יפסיד משלו. וכיצד עושה, אם היפה שבהן שוה סלע, מביא ג׳ סלעים מביתו ונוטל הסלע האחד ואומר, כל מקום שהיא העולה הרי היא מחוללת על סלע זו, ויביא ממנו עולה. ונוטל הסלע הב׳ ואומר, כל מקום שהוא אשם הרי הוא מחולל על סלע זו, ויביא בו אשם. וכן לשלמים:
+<b>נתערב הפסח בבכורות.</b> שמתן דמם ודם הפסח שוה:
+<b>ר׳ שמעון אומר אם חבורת כהנים יאכלו.</b> כולן בו בלילה, שהבכור נאכל לכהנים. ויקרב פסח לשם פסח בכ״מ שהוא, ובכורות לשם בכורות בכל מקום שהן, ואף ע״פ שהן ממעטין בזמן אכילת הבכור, שהבכור נאכל לשני ימים ולילה אחד ועכשיו אין אוכלין אותו אלא עד חצות כזמן הפסח ונמצאו מביאין קדשים לבית הפסול, ר״ש סבר שיכולין להביא קדשים לבית הפסול, ורבנן פליגי עליה ואמרי ירעו כולן עד שיסתאבו ויביא מעות בדמי היפה שבהן כדאמרן בפסח שנתערב בזבחים. ואין הלכה כר״ש:
+
+Mishnah 9
+
+<b>צא ובקש.</b> את האבוד ושחוט עלינו:
+<b>אם שלו נשחט ראשון.</b> הואיל והם אמרו לו שחוט עלינו על שלו הם נמנים ושלהם ישרף, דפסח בלא בעלים הוא ואוכלין כולם משלו:
+<b>ואם שלהן נשחט ראשון.</b> הוא אוכל משלו, שהרי לא נמנה על שלהן. והן אוכלין משלהן, שהרי חזרו בהן מן האבוד ומשכו ידיהן ממנו:
+<b>והן אינן אוכלין עמו.</b> שמא שלהן נשחט ראשון ומשכו ידיהן מזה:
+<b>ושלהן יצא לבית השריפה.</b> שמא שלו נשחט ראשון ואין נמנין על השני:
+<b>ופטורין מפסח שני.</b> דממה נפשך בראשון נמנו, ואכילה לא מעכבת:
+<b>אמר להן.</b> אותו היחיד שהלך לבקש את האבוד, אם אחרתי תמנוני עמכם ושחטו עלי. והם לא אמרו לו שחוט עלינו:
+<b>הוא אוכל עמהן.</b> ושלו ישרף. כיון שהמנוהו על שלהן הרי נמשך מן הראשון וחזר בו משליחותו:
+<b>ושלו יצא לבית השריפה.</b> שמא שלהן נשחט ראשון ונמשך [משלו, שהרי] עשאן שלוחין:
+<b>ופטור מפסח שני.</b> דממה נפשך בראשון נמנה, ואכילה לא מעכבת:
+<b>אמר להן.</b> שחטו עלי אם אחרתי:
+<b>ואמרו לו.</b> בקש ושחוט עלינו:
+<b>יאכלו כולם מן הראשון.</b> דהוא שלוחם והם שלוחיו:
+<b>ואם אין ידוע איזה ראשון שניהם ישרפו.</b> ופטורים מפסח שני:
+<b>אינן חייבין באחריות זה לזה.</b> אין להם טענה זה על זה. אין חוששין איזה ראשון, אלא הוא אוכל משלו, והן אוכלין משלהן:
+
+Mishnah 10
+
+<b>אלו מושכין להם אחד.</b> מן הפסחים. ואלו מושכין להם אחד:
+<b>אחד.</b> מבני חבורה זו בא לו אצל בני חבורה זו, ואחד מזו בא לו אצל זו:
+<b>וכך הם אומרים.</b> לאותו יחיד הבא אצלם:
+<b>אם שלנו הוא.</b> אותו הפסח שמשכנו אלינו יפה בררנו את שלנו, המשך ידך משלך והמנה עמנו על שלנו:
+<b>אם שלך הוא פסח זה.</b> הרי אתה עליו וידינו משוכות משלנו ויהא לבני חבורה האחרת ונמנינו על זה שלך. נמצא אם החליפו הרי נמשכו כל החבורה משלהם ונמנו על אותו שבררו. וכך אומרים בני חבורה השניה ליחיד הבא אצלם. ועל כרחם צריך אחד מאלו לבא אצל אלו ולמנות עמהן, ולא אמרינן ימשכו אלו משלהן בכל מקום שהוא ואלו משלהן ויחזרו וימנו אלו על אחד ואלו על אחד, משום דאמרינן בברייתא בגמרא דאסור לימשך כל בני החבורה מן הפסח ולהניחו בלא בעלים, ושמא החליפו ורוצים למשוך מפסחם ולמנות על אחר, כשאמרו הרי ידינו משוכות משלנו הרי נותר פסח בלא בעלים מיד, וזה אסור. ועכשיו כשאחד מחבורה זו בא אצל האחרת ממה נפשך אין כאן פסח בלא בעלים, אם יפה בררו להם הרי כל בני חבורתו עליו חוץ מן האחד שפירש מהן ומשך ידו, ואם החליפו הרי הלך אחד מהם עם פסחו, וכשמשכו הנותרים ידיהם הימנו, נשאר הוא עליו:
+<b>וכן חמש חבורות של חמשה חמשה.</b> בני אדם, שנתערבו פסחיהן. כל חבורה וחבורה מושכין להם אחד מן הפסחים, וחמשה אנשים שבכל חבורה וחבורה מתחלקין [לחמשה] פסחים, שאם החליפו לא יהא כאן פסח שאין אחד מבעליו הראשונים עליו:
+<b>וכך הם אומרים.</b> כשנעשו עתה החבורות החדשים אומרים הארבעה לאחד, אם שלך הוא פסח זה הרי ידינו ארבעתנו מסולקות מד׳ פסחינו בכל מקום שהם ונמנינו עמך, וכן הוא וג׳ חוזרין ואומרין לשני, וכן הד׳ לכל אחד שבחבורה. וכל חבורה וחבורה כן:
+
+Mishnah 11
+
+<b>שנים שנתערבו פסחיהן.</b> ראובן ושמעון שנתערבו פסחיהן, ראובן מושך לו אחד ושמעון מושך לו אחד. ראובן הולך וממנה עמו אחד מן השוק, ואומר כל מקום שהוא פסח שלי הרי אתה נמנה עליו, וראובן בא לו אצל פסח שמשך לו שמעון, ושמעון בא לו אצל פסח שמשך לו ראובן, וכך אומר לו ראובן ליהודה הנשאר על פסח שמשך לו שמעון, אם שלך הוא פסח זה, שיפה בירר לו שמעון תחלה, הרי ידי משוכות משלי והריני נמנה עמך על זה, ואם שלי הוא פסח זה, שלא כוונתי מתחלה לברור יפה ואין זה פסח שנמנית עליו עם שמעון, הרי ידיך מסולקות משלך, והמנה עמי על זה. ולכך הוצרך כל אחד להמנות עמו אחד מן השוק, שאם באו להתנות כשהן יחידים ולומר אם שלי הוא פסח זה ושלך שלך הרי יפה בררנו, ואם לאו הרי אני מושך ידי משלי ונמנה על שלך. נמצא כשהוא מושך משלו הרי הוא מניח את פסחו בלא בעלים, שעדיין לא נמנה עליו אחר. והא ליכא למימר שימנה כל אחד על של חבירו קודם שימשוך ידו משלו, דאין נמנין על שני פסחים כאחד, ואין זה מנוייו:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>ערבי פסחים סמוך למנחה.</b> קודם למנחה מעט כמו חצי שעה. בתחלת שעה עשירית. דתמיד קרב בתשע ומחצה והוא זמן המנחה, וקודם למנחה חצי שעה הוי בתחלת שעה עשירית:
+<b>לא יאכל אדם.</b> כדי שיאכל מצה לתאבון משום הדור מצוה. ולחם פשיטא דלא מצי אכיל, דחמץ אסור משש שעות ולמעלה. ומצה נמי הא אמרינן בירושלמי האוכל מצה בערב פסח כבא על ארוסתו בבית חמיו. ולא נצרכה אלא לשאר אוכלין שלא ימלא כריסו מהן:
+<b>עד שיסב.</b> במטה ועל השלחן כדרך בני חורין:
+<b>ולא יפחתו לו.</b> גבאי צדקה המפרנסים את העניים:
+<b>מד׳ כוסות.</b> כנגד ד׳ לשונות של גאולה שיש בפרשת וארא. והוצאתי, והצלתי, וגאלתי, ולקחתי:
+<b>ואפילו הוא מתפרנס מן התמחוי.</b> דהיינו עני שבעניים דתנן במסכת פאה מי שיש לו מזון שתי סעודות לא יטול מן התמחוי:
+
+Mishnah 2
+
+<b>מברך על היום.</b> בתחלה קדוש היום ואח״כ בורא פרי הגפן. שתחלה קידש היום ואח״כ בא היין, וכשם שקדם לכניסה כך קודם לברכה:
+<b>מברך על היין.</b> תחלה. והוא הדין למקדש על הפת. שהיין או הפת גורמים לקדוש היום, שאם אין לו יין או פת לא יקדש:
+
+Mishnah 3
+
+<b>הביאו לפניו.</b> הירקות. כדי שיכיר תינוק וישאל, לפי שאין דרך להביא ירקות קודם סעודה:
+<b>מטבל בחזרת.</b> לאו דוקא חזרת, דטבול ראשון זה הוי בשאר ירקות, אלא אם אין לו שאר ירקות מטבל בחזרת במקום שאר ירקות. ולשון מטבל אוכל. ולפי שכל אכילתן ע״י טיבול היתה, קרי לאכילה טיבול. ומיהו טיבול זה לאו בחרוסת הוא, מדקתני לקמן הביאו לפניו מצה וחזרת וחרוסת. מכלל דעדיין לא הובאו:
+<b>עד שמגיע לפרפר את הפת.</b> לאכילת מצה. והא קמ״ל שאין אכילה אחרת מפסקת בין אכילת ירקות לאכילת מצה. דקודם שיגיע לאותו חזרת של מצוה שמברך עליו על אכילת מרור אוכל מצה תחלה, כדכתיב (במדבר ט׳:י״א) על מצות ומרורים, מצות ברישא והדר מרורים:
+<b>וחרוסת.</b> שעושים מתאנים ולוזים ובטנים ושקדים וכמה מיני פירות ומשימין בה תפוחים ודכין הכל במדוכה ומערבין בחומץ ונותנין עליה תבלין קנה וקנמון כעין פתילות דקות ארוכות זכר לקש וצריך שתהיה עבה זכר לטיט:
+<b>שאין חרוסת מצוה.</b> אלא לרפואה לבטל שרף החזרת, שרע וקשה לגוף כארס:
+<b>רבי אליעזר ברבי צדוק אומר מצוה.</b> זכר לתפוח שהיו יולדות שם בניהם בלא עצב, וזכר לטיט:
+
+Mishnah 4
+
+<b>וכאן הבן שואל.</b> בכל הספרים אין כתוב וכאן, אלא וכן, כמו כן בנות צלפחד דוברות (במדבר כ״ז:ז׳). כלומר ודין הוא שבמזיגת כוס שני יהיה הבן שואל מה נשתנה:
+<b>הלילה הזה כולו צלי.</b> בזמן שבית המקדש קיים היה הבן שואל כך:
+<b>מתחיל בגנות.</b> מתחלה עובדי ע״ז היו אבותינו ועבדים היינו:
+<b>ומסיים בשבח.</b> שקרבנו המקום לעבודתו וגאל את אבותינו ממצרים:
+
+Mishnah 5
+
+<b>כל שלא אמר ג׳ דברים אלו.</b> שלא פירש טעמן של שלשה דברים הללו:
+
+Mishnah 6
+
+<b>וחותם בגאולה.</b> כלומר מסיים את ההגדה בברכת גאולה. ולא פירש תנא קמא למלתיה היאך מברכין אותה, ואתו ר׳ טרפון ור׳ עקיבא לפרושי למלתיה, ר׳ טרפון אומר פותח בה בברוך ואינו חותם בברוך, מידי דהוה אברכת הפירות וברכות המצות דכולה חדא הודאה היא. ולר״ע חותמין בה בברוך, לפי שמוסיף בה דברי רצוי ובקשה כן יגיענו וכו׳. והלכה כר״ע:
+
+Mishnah 7
+
+<b>ברכת השיר.</b> אית דאמרי נשמת כל חי. ואית דאמרי יהללוך ה׳ כל מעשיך. ונהגו למימרינהו לתרוייהו:
+<b>בין שלישי לרביעי לא ישתה.</b> שלא ישתכר ושוב לא יוכל לגמור את ההלל. ואם תאמר כבר משוכר הוא שהרי שתה כל רצונו בתוך הסעודה, יין שבתוך המזון אינו משכר, ושלאחר המזון משכר:
+
+Mishnah 8
+
+<b>מפטירין.</b> אני שמעתי לשון יפטירו בשפה (תהילים כ״ב:ח׳). כלומר פותחין ואומרים, ורבותי פירשו לשון הנפטר מחבירו, כשנפטרין מן הסעודה אין מסיימין אותה באפיקומן, באפיקו מנייכו, כלומר תוציאו כליכם מכאן ונלך ונאכל במקום אחר, לא פת ולא שום דבר, גזירה דלמא אתי למיכל מן הפסח בשני מקומות. אבל לאכול דברים אחרים במקומו הראשון שרי, ובלבד שלא יעקר מחבורה זו לאכלם עם חבורה אחרת. ואית בגמרא מאן דפירש אין מפטירין אחר הפסח אפיקומן, אפיקו מיני מתיקה. דלאחר שאכלו את הפסח אין נפטרין מן הסעודה באכילת מיני מתיקה ופירות שרגילין לאכול לקנוח סעודה ואפילו במקומן, שלא יאבד טעם הפסח מפיו. וכן עיקר. וכשם שאין מפטירין אחר הפסח אפיקומן כך אין מפטירין אחר מצה אפיקומן, שצריך שיאכל כזית מצה באחרונה בזמן שאין פסח, ואחר אותה מצה אין נפטרין ממנה באכילת דבר אחר:
+<b>ישנו כולם לא יאכלו.</b> אם התחילו לאכול פסחיהן וישנו כולן, שוב לא יאכלו, דנראה כאוכל בשני מקומות, דמאחר שישנו הסיחו דעתם מלאכול עוד, וחשיב ליה כאכילת שתי מקומות. וחומרא בעלמא הוא. והוא הדין נמי למצה בזמן הזה:
+<b>רבי יוסי אומר נתנמנמו יאכלו.</b> ארישא קאי, דאמר תנא קמא ישנו מקצתן יאכלו, ואתא רבי יוסי למימר הני מילי אם נתנמנמו שלא נשקעו בשינה, אבל אם נרדמו מקצתן לא יאכלו אלו הנרדמים לכשיעורו משנתם. והלכה כר״י:
+
+Mishnah 9
+
+<b>הפסח אחר חצות מטמא את הידים.</b> דהא נותר הוא מחצות ואילך, ורבנן גזרו על הנותר שיטמא את הידים כדי שלא יתעצלו באכילתו. ומנלן דפסח לאחר חצות הוי נותר, דכתיב בפסח (שמות י״ב:י״ב) ואכלו את הבשר בלילה הזה, וכתיב התם ועברתי בארץ מצרים בלילה הזה, מה להלן עד חצות אף כאן עד חצות:
+<b>ברכת הפסח.</b> אשר קדשנו במצותיו וצונו לאכול הפסח. ברכת הזבח, אשר קדשנו במצותיו וצונו לאכול הזבח. וזבח האמור כאן הוא חגיגת יום ארבעה עשר. והלכה כר״ע:
\ No newline at end of file
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+Bartenura on Mishnah Rosh Hashanah
+ברטנורא על משנה ראש השנה
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Rosh Hashanah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+ארבעה ראשי שנים הן. למלכים – [Regarding] Israelite kings, we count for them from Nisan, for if King ruled [in the month of] Shevat or Adar, when Nisan arrived, he completed for himself one year and we begin to count the second year. And we derive this from Scripture from Nisan we count this for them, as it is written (I Kings 6:1): “In the four hundred and eightieth year after the Israelites left the land of Egypt, in the month of Ziv – that is, the second month – in the fourth year of his reign over Israel, Solomon [began to build the House of the LORD].” [The Rabbis] make an analogy between Kingdom of Solomon and the Exodus from Egypt. Just as [concerning] the Exodus from Egypt, we count it from Nisan, so too for the Kingdom of Solomon we count it from Nisan. And for the kings of the nations of the world, we count from Tishrei, and that is as it is taught in the Mishnah further along, that “the first of Tishrei is the first day for years, that is for the years of the kings of the world. And we derive from it, that since we are accustomed to count the time of documents by the years of the king from the year that he stood in [rule] because of the peace of the kingdom, for if the king stood in Adar and the scribe wrote for him [a document] in the Nisan of after thirteen months, Nisan of the second year, since that Nisan is the New Year of the Kings, it would be an antedated note and ineligible [for use], because this Nisan would be of the third year. And antedated notes of indebtedness are ineligible [for use], for it is found that he would be seizing sold property unlawfully, that they took the field from the borrower whether from the time of the document until the time of loan, which is not according to the law, for the sale had preceded the loan. Therefore, they fined him to lose also from the time of the loan onwards and he may not collect from mortgaged properties.
+ולרגלים – This is how it should be understood: The Festival that it is, which is Passover, is the New Year for Festivals concerning those who make vows, for if three festivals passed upon him from the time that he made a vow and he didn’t fulfill it, he violates the prohibition of being late to fulfill it (see Deuteronomy 23:22,24: “When you make a vow to the LORD your God, do not put off fulfilling it, for the LORD your God will requite it of you, and you will have incurred guilt…You must fulfill what has crossed your lips and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth.” See also Ecclesiastes 5:3: “When you make a vow to God, do not delay fulfilling it. For He has no pleasure in fool; what you vow, fulfill.”). But Rabbi Shimon says that he does not trespass it on delaying [fulfillment of the vow] until three festivals have passed in order, and the Festival of Matzot (i.e., Passover) is first, as they are arranged in Scripture (Deuteronomy 16:16): “[Three times a year –] on the Feast of Unleavened Bread, on the Feast of Weeks, and on the Feast of Booths – [all your males shall appear before the LORD your God in the place that He will choose…]”; and the legal decision is that when only one festival passes, and if he didn’t bring his vow, he transgresses a positive commandment, as it is written (Deuteronomy 12:5-6): “…There you are to go. And there you are to bring your burnt offerings [and other sacrifices, your tithes and contributions…].” The first festival that you come to, you must bring, and when three festivals have passed, you have transgressed on not being late. But the Halakha is not according to Rabbi Shimon who requires three festivals in their order.
+ראש השנה למעשר בהמה – for we do not tithe from those born in this year together with those which were born in its neighbor, as it is written (Deuteronomy 14:22): “You shall set aside [every year] a tenth part [of all the yield of your sowing that is brought from the field].” The Biblical verse speaks of two tithes, one the tithe of grain and the other is the tithe of cattle, and the Biblical verse says: "שנה שנה"/”every year,” and not from one year on its neighbor.
+ורבי אלעזר ורבי שמעון אומרים באחד בתשרי – Since they (i.e., the Rabbis) made an analogy between the tithing of cattle and the tithing of grain, just as [concerning] the tithing of grain – its Rosh Hashanah is Tishrei, so, also, the tithing of cattle, its Rosh Hashanah is Tishrei. And the First Tanna holds that since they made an analogy [between] the tithing of cattle to the tithing of grain, as it is written, “You shall set aside [every year] a tenth part [of all he yield of your sowing that is brought from the field],” just as grain is when it is near to completion of its tithing, whose Rosh Hashanah is Tishrei, and it is near to being completed, for all the days of [sunlight], it stands in the granary to dry out, so too the tithing of cattle, which is close to its being completing its being tithed, which is the first Elul, as the cattle give birth in [the month of] Av where their pregnancies being completed, and this we derive from Scripture, as it is written (Psalms 65:14): “The meadows are clothed with flocks, the valleys mantled with grain…” When are the meadows clothed with flocks – that is to say, when they are clothed from the males coming up and becoming pregnant? At the time when the valleys are mantled with grain, that is, in Adar, when the seeds sprout and are well-recognized, and they give birth in Av, for the time of pregnancy of small cattle is five months. Therefore, the New Year of the tithing of cattle is on the first of Elul, near its completion.
+לשנים – for the years of the kings of he world, as we have explained above.
+ולשמיטין וליובלות – When Tishrei enters, it is forbidden to plow and seed from the Torah.
+ולנטיעה – if he planted a tree forty-five days prior to the first of Tishrei, which are two weeks for taking root, for the shoot/young tree takes root in two weeks, and thirty days after taking root is considered a year, for thirty days in a year are considered [to be] a year, which is forty-five days. And when the first of Tishrei arrives, we count it as the second year of the years of fruit of trees of the first three years, and the Tishrei of the next year, we count it as the third year, and after the third ear, when the first of Tishrei arrives of the fourth year, if this plant formed recognizable fruit, they are still prohibited [from being consumed] because of fruit of trees of the first three years/Orlah; and even though Tishrei is the Rosh Hahanah for planting, Tu Bishvat is the New Year for the tree and this has already become a tree. Therefore, its year does not become renewed to leave the status of Orlah/fruit of the first three years until Tu Bishvat. And from then on, if fruit form on it, it has the status of Fourth Year fruit which are to be consumed in Jerusalem. And on Tu Bishvat of the next year, they have left from the status of fourth year fruit when they form from here onwards.
+ולירקות – for the tithing of vegetables, for we do not donate for sacred purposes from vegetation that was harvested before Rosh Hashanah on the vegetation that was harvested after Rosh Hashanah.
+ראש השנה לאילן – for the matter of tithing of fruits, for we don’t tithe fruits of the tree that formed prior to Shevat on [fruit] that formed after Shevat, for with regard to a tree, we go after the formation of the fruit. Alternatively, we derive from it with regard to the third year of Shemitah/the seven-year cycle in which we observe the Poor Tithe, for those fruits which formed from Rosh Hashanah of third year until Shevat, we judge them like the fruit of the second year that passed and we practice on them First Tithe and Second Tithe, and from Shevat and onward, we practice tho them First Tithe and the Poor Tithe.
+
+Mishnah 2
+
+בארבעה פרקים – in the year
+בפסח על התבואה – For since the Torah stated (Leviticus 23:10) bring before me the Omer on Passover in order that I may bless you [with] grain in the fields, and from this we know that on Passover, grain is judged.
+ובעצרת על פירות האילן – As the Torah stated (Leviticus 23:17), bring before me two loaves on Atzeret/Shavuot, in order that I may bless you [with] the fruits of the trees, and wheat is called a tree by the All-Merciful , as it is written (Genesis 2:9): “And the tree of knowledge of good and bad,” according to the one who said that the tree that the First Man ate was wheat.
+כבני מרון – like rebels (after surrender brought before a court martial – see Talmud Rosh Hashanah 18a) - like these lambs which we remove through a small opening one after another to tithe them, and two cannot exit at the same time.
+היוצר יחד לבם – This is how it should be understood: The Creator and that is the Holy One, blessed be He, sees the uniting of their hearts and understands all of their deeds, and even though they pass before Him one by one, nevertheless, all are reviewed with one glance (Rosh Hashanah 18a).
+ובחג נידונין על המים – since the Torah states (Leviticus 23:37; Numbers 29:24, 33,37): pour before me water on the Festival [of Sukkot].
+
+Mishnah 3
+
+שלוחין יוצאין – When the Jewish court sanctified the New Moon, they send out and announce to the Diaspora the day which they sanctified it (i.e., the beginning of the new month), if it is on the thirtieth day and the previous month was missing [a day], [or] on the thirty-first day and the previous month was full. And the messengers of the Jewish court do not violate either the Sabbath or the Festivals.
+ועל אב מפני התענית – since troubles were doubled more than on the rest of the Fast Days.
+ועל אלול מפני ר"ה – We announce when [the month of ] Elul ‘begins] and we make Rosh Hashanah on the thirtieth day of Elul in the Diaspora, since in most years, Elul is not a leap month, and even though there was a doubt in their hands lest the Jewish Court make it a leap month, it is impossible for them to know [definitely], and perforce we go after the majority of years, for if they did not know when [Elul] begins, they did not know when its thirtieth day.
+ועל תשרי מפני תקנת המועדות – for after the Jewish court had sanctified Tishrei, the messengers went out on the day afterwards and went until the place where they were able to arrive until the Holiday (i.e., Sukkot) and they would announce to them if the Jewish court had made Elul a leap month or not, in order that they would not have scruples about [if they were celebrating] Yom Kippur and Sukkot [at the proper time].
+פסח קטן – The Second Passover (14 Iyar)
+
+Mishnah 4
+
+מחללין את השבת – witnesses who saw the [New] Moon, in order to walk and to inform the Jewish court.
+שבהם שלוחי ב"ד יוצאים לסוריא – to inform the Diaspora the day of its establishment. Therefore, they considered, that from the Torah, they would violate [Shabbat and Holy Days] for all of them. But the Rabbis prohibited it because the establishment of the [correct days for the] Festivals is not dependent upon them. But for these two months, they relied upon Torah law, for all the Festivals are dependent upon them (i.e., Nisan and Tishrei).
+
+Mishnah 5
+
+בעליל – above the ground a great deal, where everyone can see it.
+שלא בעליל – below the extremity of the firmament, close to the ground. For the redness of the sun covers it and it is not recognized so well.
+אין מחללין – for certainly they saw it in Jerusalem. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 6
+
+ארבעים זוג – sets of witnesses one pair after another
+ועכבן ר"ע – for the Jewish court had no need of them
+אתה מכשילן לעתיד לבא – they will be prevented from coming and testifying when they saw that their words were not listened to. And the Halakha is according to Rabban Gamaliel.
+
+Mishnah 7
+
+אב ובנו וכל הקרובים כשרים לעדות החדש – For the All-Merciful One said to Moses and Aaron (Exodus 12:2): “This month shall mark for you [the beginning of the months; it shall be the first of the months of the year for you],” this testimony of the [New] Moon will be valid through you, and even though you are brothers. But the Rabbis who dispute this state: “This month shall mark for you” – this testimony is transmitted to you, to the great ones of the generation like yourselves. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 8
+
+משחקים בקוביא – bones that they would play with as a pledge, for the Rabbis stated that an obligation undertaken that one does not expect to be called upon to fulfill (e.g., a seller who agrees to pay exaggerated penalties if he fails to deliver merchandise by a certain time) which is not binding -and they are robbers according to [the decree of] the Rabbis.
+ומלוי בריבית – they are not called robbers according to the Torah to invalidate them [to serving as witnesses or judges] for he gives him [a loan] on his own.
+מפריחי יונים – that is a form of dice, if your dove comes in before my dove.
+וסוחרי שביעית – They do business with Seventh Year produce, and the All-Merciful said, “to eat,” but not for business, and since they were suspected of violating on the religion for the sake of money, they were suspected of bringing false testimony on a bribe. -
+והעבדים – they are invalid from the Torah, as derived by a fortiori from [the case of] a woman.
+עדות שאין האשה כשרה לה – since there is testimony that a woman is fit for, such as to testify to a woman that he husband died in order to permit her to marry foreigners, and also to testify on the woman suspected of committing adultery who had been defiled that she should not drink [the accursed, bitter waters]. And those invalidations [made by] the Rabbis are also valid [to testify], but if they are ineligible to testify from the Torah, the Sages did not make them fit for the testimony of a woman, and even though the slave and the woman were deemed fit, they are ineligible to give testimony from the Torah.
+
+Mishnah 9
+
+ואם צודה להם – lying in wait, like (I Samuel 24:12): “….Yet you are bent on taking my life.”
+שנאמר אלה מועדי ה' – and every place where it says, "מועד במועדו"/”appointed time at its appointed season” supersedes the Sabbath.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אם אינן מכירין אותו – If the Jewish court does not recognize concerning the witness if he trustworthy or fit/valid.
+משלחים – the Jewish court that is in his city.
+אחר עמו – another pair of witnesses to testify about him before the Great Jewish Court which sanctifies the [New] Moon.
+משקלקלו המינין – that they hired false witnesses to deceive the Sages.
+
+Mishnah 2
+
+היו משיא ין משואות – After they sanctified the Month, they did not need to hire messengers to be sent to the Diaspora to inform [them], since the fire-signals would announce them (i.e., that the New Month had been sanctified).
+משקלקלו הכותים – they also would carry torches at the inappropriate time, to deceive [the people], for the Jewish court would not carry torches other than at a [New] Month that was sanctified on the thirtieth day, and they would not use torches on the eve of the thirtieth day as everyone would know that the month is a leap one. And one time, the Jewish court declared the [New] Month] a leap one, and they did not make torches for the eve of the thirtieth day, and the Cuthians carried their torches in their mountains and deceived the members of the Diaspora to make it (i.e., the month) lacking a day.
+
+Mishnah 3
+
+כלונסאות – long and tall trees/wood; the Aramaic translation is flag of a beam/pole (See Talmud Rosh Hashanah 22b), in order that it could be seen from afar.
+‘וקנים ועצי שמן ונעורת של פשתן – all of these increase the flame.
+
+Mishnah 4
+
+מהר המשחה – The Mount of Olives that is opposite Jerusalem to its east.
+כל הגולה – those who are in Babylonia.
+כמדורת אש – so that each person can take a torch and ascend to the top of his roof.
+
+Mishnah 5
+
+לא היו זזים משם כל היום – the witnesses who went outside of their boundary limits on the Sabbath and came to testify, for one who is outside the boundary, only has his four cubits.
+
+Mishnah 6
+
+לפני החמה או לאחר החמה – was the concave side of the crescent of the moon directed towards the sun, inclined towards the sun or in another direction? (see Talmud Rosh Hashanah 23b) And concerning this, it is taught at the conclusion [of the Mishnah] that if he said that it was towards the side of the sun, he didn’t say anything, for never does the sun see the concave side of the crescent of the moon, for the side that is enlightened [by the sun] always is inclined towards the sun and the concave side of the moon’s crescent is inclined in another direction.
+בצפונה או בדרומה – For the moon distances itself from the sun – once to the northern side and once to the southern side, and if the Jewish court knew the my means of calculation that at the particular time, the moon should be at the northern side and the witnesses said that they saw it inclined towards the southern side or the opposite, it is clear that they are false witnesses.
+כמה היה גבוה – from the earth (i.e., on the horizon) according to what your eyes can see. If one of the witnesses says said that it was the height of two men and the other witness said [the height of] three [men], their testimony would be established. But if one said: “[the height of] three” and the other said, “[the height of] five,” their testimony would be invalid.
+ולאן היה נוטה – The heads of the crescent to which direction it leans – to the northern side or to the southern side.
+וכמה היה רחב – for the moon changes its measure according to how far it is from the sun or closed to it.
+
+Mishnah 7
+
+ראש בית דין אומר מקודש – as it is written (Leviticus 23:44): “So Moses declared [to the Israelites] the set times of the LORD.” From here that the head of the Jewish court says, “Sanctified.”
+וכל העם עונין אחריו – As it is written (Leviticus 23:2): “[Speak to the Israelite people and say to them: These are My fixed times,] the fixed times of the LORD, which you shall proclaim [as sacred occasions].” It is read as "אתם" /”them” – for it is written defectively without the letter “VAV.”
+מקודש מקודש – Two times as it is written, “sacred occasions”/"מקראי קדש" – two occasions.
+שנראה בזמנו – on the night of the thirtieth [of the previous month].
+אם לא נראה בזמנו – and they establish Rosh Hodesh on the thirty-first [day].
+אין מקדשין אותו – The sanctification of the month is not obligatory, as the Bible states (Leviticus 25:10): “And you shall hallow the fiftieth year…” Years you sanctify, as it is obligatory upon the Jewish court to say that the year is sanctified as the Jubilee year, but you do not sanctify months, for there is no obligation upon the Jewish court to state that the month is sanctified. But when it appears at the appropriate time, we sanctify it because it needs strengthening. And the Halakha is according to Rabbi Eleazar b’Rabbi Tzadok.
+
+Mishnah 8
+
+צורות לבנות – the measurement of the moon and to which side its horns incline.
+קיבלן ר"ג – not because he thought that it was possible that the moon could be seen in the morning in the east at the start of sunrise, and on that day itself, it would be seen in the west with the setting of the sun, for that is impossible, but rather, he accepted their testimony in what they said that they saw the moon in the west in the evening, because he knew the manner of the calculations that it was possible that it would appear that same night. And concerning that which they said that it (i.e., the moon) appeared in the east in the morning, he said, that they are in error and that clouds in the form of the moon appeared to them in the firmament, and that is what is taught in the Baraitha (Tractate Rosh Hashanah 25a): One time, the sky became covered with clouds and the image of the money appeared on the twenty-[ninth] of the month, etc. Rabbi Yohanan ben Nuri said that they were false witnesses, for it appeared to him, according to his calculations, that it was not possible that moon should appear on that night that the witnesses said that they saw it, and he said that they are false witnesses because there was no time between the appearance and the beginning of the first quarter of the moon (i.e., New Moon) according to his opinion, so much time that it would be possible that it should appear on it. And on this, Rabban Gamaliel responded in the Baraitha: So I have received from the house of my father’s father, that sometimes it comes at lengthy [period of time] and sometimes it comes in a short [time], that is to say, that the time that there is between the beginning of the first quarter of the moon until the moon appears is not always equal. But there are times when the movement of the moon is quick and times when it is late. And according to the speed of the movement of the moon at that time, Rabban Gamaliel judged that it was appropriate that the moon should appear on that night, and therefore, he accepted their testimony.
+ראינוהו בזמנו – on the night of the thirtieth
+ובליל עבורו – on the light of the thirty-first.
+וקבלן ר"ג – not because it is stated that the moon removed itself from the sun on the night of the thirtieth [of the month] until it would appear, and on the night of the thirty-first, it returned to being behind it and drew closer to the sun until it was covered, for the moon does not return to being behind it, but makes its path as it goes around in its circuit, but that Rabban Gamaliel knew in the calculations for that particular night so that when the witnesses said that they saw it, the moon had already distanced itself from the sun until it was it was possible that it would be seen. Therefore, he accepted their testimony, and regarding what they said on the night of its intercalation (i.e., proclamation of a full month) do not appear [to be valid]. It is possible that it was because the cloud covered it or another reason that caused that they (i.e., the witnesses) did not see it.
+רואה אני את דבריך – to intercalate the month
+
+Mishnah 9
+
+הלך ומצאו ר"ע – to Rabbi Yehoshuaבור
+מיצר – on that the President/Nasi decreed upon him to desecrate Yom Kippur
+אשר תקראו – that the Jewish court hung the Biblical verse on this calling
+בא – Rabbi Yehoshua near Rabbi Dosa
+למה לא נתפרשו שמותן וכו' – for if a person would come to argue against the Jewish court of his days, to say – for this Jewish court is like Moses and Aaron or [like] Eldad and Medad, we would say to him: lest it is important like those whose who remained whose names were not [explicitly] spelled out.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+ראוהו בית דין וכל ישראל – on the night of the thirtieth, for you might think I should say that since the Jewish court and the enter Jewish people saw him, it became revealed that on the thirtieth day, it (i.e., the New Moon) appeared to be sanctified. This tells us that if it got dark and the night of the thirty-first arrived and the Jewish court had not said that it was sanctified, we intercalate the month and establish Rosh to be on the thirty-first day.
+נחקרו העדים – this is how it should be understood. Alternatively, only the witnesses were examined but there was insufficient time for them to state that it (i.e., the New Month), was sanctified until the night of the thirty-first arrived, and we intercalate the month. For you might think I should say, that the examination of the witnesses should come at the beginning of the legal proceedings, and [the announcing] of “it is sanctified, it is sanctified” should be like the conclusion of the legal proceedings. For the conclusion of the deliberations should be at night and we should sanctify it at night. This comes to teach us that it is not so, for we do not sanctify the [New] Month at night. But however, if on the night of the thirtieth, they (i.e., the witnesses) saw the moon with the setting of the sun, and there is a delay in the day to state that it is sanctified prior to the appearance of the stars, we sanctify it, for it is not considered nighttime until the appearance of the stars.
+יעמדו שמים ויעידו – Our Mishnah is speaking about a case such as where the Jewish court saw it (i.e., the New Moon) at night on the night of the thirtieth, and it is impossible to sanctify the moon at night. Therefore, the next day, two [witnesses] would stand up and testify, for if not for the testimony of these [two], on what would then sanctify? But if the Jewish court saw it (i.e., the New Moon) with sunset at the time when there was a delay to state, “it is sanctified,” they should sanctify through their observation, and that the hearing that they hear from witnesses would not be greater than seeing, for concerning the Sanctification of the Moon, it is not written “testimony/"עדות" , but like this, they saw and sanctified.
+יעמדו שנים – on the morrow when they come to state, “it is sanctified.”
+ויושיבו מחבריהם אצל היחיד – And even though an individual who is an expert can judge even on his own, the Sanctification of the [New] Moon is not [done] by a [sole] individual., For there is no one recognized by the public as an expert judge (see Talmud Rosh Hashanah 25b) besides Moses our Teacher, and yet the All-Merciful says to him [only after] Aaron is with him, as it is written (Exodus 12:1-2): “The LORD said to Moses and Aaron [in the land of Egypt]: This month shall mark for you [the beginning of months]…..”
+
+Mishnah 2
+
+שהוא קרן – and it is not called a Shofar, as it is written (Deuteronomy 33:17): “Like the firstling bull in his majesty, he has horns like the horns of a wild ox; [with them he gores the peoples…].” But regarding the Shofar, it is written (Leviticus 25:9): “Then you shall sound the horn loud…” And we learn Rosh Hashanah from the Jubilee [year].
+בקרן היובל – the ram is male, as Rabbi Akiba said: When I walked to Galacia (Talmud Rosh Hashanah 26a), they called the male a ram, so we see that even a Shofar of a ram is called קרן /horn, and the Rabbis state that all the Shofars are called קרן/horn, and are called Shofar, except for a cow, it is called a horn, but not a Shofar, and the Halakha is according to the Sages.
+
+Mishnah 3
+
+של יעל פשוט – since for the prayer/Amidah, we require straight horns [of the mountain goat]
+
+שופר מאריך – after the trumpets stop their Tekiot, the sound of the Shofar is heard.
+
+Mishnah 4
+
+בשל זכרים – rams
+ושתי חצוצרות באמצע – they had two Shofarot, one on the one side and one on the other and trumpets in the middle.
+שמצות היום בחצוצרות- for a mere fast is for the troubles of the community, and it is written (Numbers 10:9): “[When you are at war in your land] against an aggressor who attacks you, you shall sound short blasts on the trumpets, [that you may be remembered before the LORD your God and delivered from your enemies],” and specifically in the Temple they do this, but in the country (i.e., outside of the Temple) at the time when there is a Shofar, there are no trumpets, and when there are trumpets, there is no Shofar, as it is written (Psalms 98:6): “With trumpets and the blast of the horn, raise a shout before the LORD, the King;” “Before the Lord, the King” – yes; but not before the LORD, the King, no.
+
+Mishnah 5
+
+שוה היובל לה"ה לתקיעה – With straight horns, for event though the Tekiah on the Jubilee [year] is not for prayer nor for remembrance, but rather as a sign to sending slaves [free] and the return of the fields to their owners, and even so, we it is required something like Rosh Hashanah, for we learn through an analogy from [the words] שביעי שביעי/seventh, seventh (see Leviticus 23:24: “…in the seventh month, on the first day of the month [you shall observe complete rest], a sacred occasion commemorated with loud blasts; and Leviticus 25:9: “Then you shall sound the horn loud, in the seventh month, on the tenth day of the month – the Day of Atonement – you shall have the horn sounded throughout your land.”) – that all of the soundings of he Shofar in the seventh month shall be similar one to another. Another commentary: לתקיעה – the number of Shofar sounds. ולברכות – to the number of blessings, that it is required to state Malkhuyot, Zikhronot and Shofarot on Yom Kippur of the Jubilee [year] just like on Rosh Hashanah.
+רבי יהודה אומר וכו' – The Halakha is not like Rabbi Yehuda nor is it like the First Tanna, but the Halalkha, whether on Rosh Hashanah, whether on Yom Kippur of the Jubilee year, both are with [horns] from male [rams] that are bent.
+
+Mishnah 6
+
+שופר שנסדק ודבקו – with glue
+פסול – for it is like two ram’s horns/Shofarot, and these words [refer to] split length-wise, but if it was split width-wise, if there remains from the place where one places one’s mouth until the place of the split in order that it be like the measure of a Tekiah, it is valid; but if not, it is invalid. And how much is the measurement of a Tekivah? In order that one can hold it in his hand see it from this [side] to the other [side].
+ניקב וסתמו – specifically if he closed it up with its own kind, and the rest of it remained whole and holes which were stopped up did not present the Tekiah [from being sounded], it is fit, and if it is missing one of these conditions, it is invalid.
+
+Mishnah 7
+
+בור – pit in the ground
+דות – a place surrounded by barriers on the ground.
+פיטם – a large earthenware utensil
+אם קול שופר שמע – he who stands outside the pit, and heard the sound of the Tekiah of the person sounding the Shofar in the put, for those who were in the pit, always fulfill their religious obligation, for they always hear the sound of the Shofar.
+אם כיון לבו – to fulfill [their religious obligation]
+יצא – and even though they the person sounding the Shofar did not intend to fulfill [his religious obligation], here we are speaking of the Cantor of the synagogue who sounds the Shofar that he intends to fulfill [the religious obligation] of all those who hear the sound of his Tekiah. Therefore, even though that he did not intend to fulfill [the religious obligation] of this [person] who passes the back of the synagogue and did not know of him, he has fulfilled [his religious obligation]. But the person who sounds the Shofar to fulfill an individual’s religious obligation, we require that the listener and the person who causes to hear (that blows) have the intention [to perform a religious act] (see Talmud Rosh Hashanah 28b).
+
+Mishnah 8
+
+והיה כאשר ירים משה ידו וכו' – since we were speaking above (Mishnah 7) about the intention of the heart, [the Mishnah] teaches this that has at the time when they have the religious intention (literally: “direct their hearts”) to their Father that is in heaven, they would be victorious.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+יום טוב של ר"ה. במקדש היו תוקעים – [They would sound the Shofar in the Temple], for the Sounding of the Shofar is not “work,” but the Rabbis made a decree against this lest someone take it in his hand and remove it four cubits in the public domain [and hence violate the law against carrying in the public domain on Shabbat] but in Temple, this decree was not made, for there is no prohibition against the Rabbinical law of being out of harmony with the celebration of the day in the Temple.
+אבל לא במדינה – Not in Jerusalem and not in the country. And Maimonides explains that all of Jerusalem is called מקדש/Temple/Sanctuary, and the rest of the land of Israel is called the country.
+בכל מקום שיש בו ב"ד – even if they are not established/fixed other than by chance that they came there and sound the Shofar.
+אלא ביבנה – where the Great Sanhedrin was there in its days, and also in every place where the Great Sanhedrin was exiled to, but not in the Jewish courts of twenty-three.
+אמרו לו וכו' – there is a difference between [the teachers who state] : “they said to him” and the First Tanna, for the First Tanna holds that every place where there is a Jewish court, and even one by chance; whereas the “they said to him” hold that both Yavneh and any place that has a fixed Jewish court like that in Yavneh [can sound the Shofar], but not a Jewish court by chance. And the Halakha is according to the “they said to him.”
+
+Mishnah 2
+
+ועוד זאת היתה ירושלים – Our Mishnah is deficient and should be read as follows: In Jerusalem they would sound the Shofar throughout the city as long as Jewish court sits in the Temple, for the Jewish court sits until the sixth hour of the day (i.e., 12 noon, when the number of hours of daylight and nighttime are equal), but in Yanveh, they wouold not sound the Shofar throughout the entire city, bu t only in the presence of the Jewish Court. And this is how Jerusalem was greater than Yavneh, etc.
+כל עיר שהיא רואה – [which sees] Jerusalem, except for those who dwell in a river-bed/ravine, for even though it is close, they would not sound the Shofar in it.
+ושומעת – except for those who dwell at the top of the mountain.
+וקרובה – except for those who dwell outside the [Sabbath] limit.
+ויכולה לבא – except for when a river separates it.
+
+Mishnah 3
+
+לולב ניטל במקדש שבעה – as it is written (Leviticus 23:40): “…and you shall rejoice before the LORD your God seven days.”
+ובמדינה יום אחד – as it is written (Leviticus 23:40): “On the first day you shall take [the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, [and you shall rejoice before the LORD your God seven days].”
+ושיהא יום הנף – The day of the waving of the Omer.
+כולו אסור – to eat from the new [grain] and the reason is explained in the Chapter [three, Tractate Sukkah, Mishnah 12] “The Stolen Lulav”/"לולב הגזול".
+
+Mishnah 4
+
+ונתקלקלו הלוים בשיר – of the daily offering of the time between the beginning of the decline of the sun and sunset (i.e., at 3:30 pm), and they did not recite the Song at all, because most times, the witnesses would come before Minhah; therefore, they ordained the Song of Yom Tov with the daily offering of the time between the beginning of the decline of the sun and sunset. And regarding the daily offering of the morning, where most of the time, the witnesses have not [yet] come and they did not know if the day would be sanctified or not, they did not ordain the Song/Psalm of Yom Tov, but rather the Song/Psalm of the weekday would be recited. And at the same time, when the time arrived for the offering of the daily offering of the time between the beginning of the decline of the sun and sunset, and the witnesses had not yet come, and the Levites did not know if they should say the weekday Song/Psalm or the Song/Psalm for Yom Tov, and they did not say a Song/Psalm at all.
+נוהגין אותו היום קודש – that when it became dark on the night after the twenty-nineth of Elul, they had the practice of [making it] holy, lest witnesses should come tomorrow and that the Jewish court would sanctify it and it be found that this was in the nighttime of the night of Yom Tov, and similarly, regarding the next day, all day long until Minhah. But if the witnesses came close to Minhah, the Jewish court would sanctify the [New] Month and it would known that they acted well [regarding it] by declaring it holy. And if the witnesses came from Minhah onwards, even though the Jewish court does not sanctify it today (i.e., Rosh Hashanah), they would intercalate Elul and sanctify it for the morrow. Nevertheless, we treat it with holiness and it is prohibited to [do] work, lest perhaps they would disregard it the next year and do work on it all day. And they would say: Last year, we treated it as holy for no reason, and from Minhah and beyond, we returned and treated it like a weekday.
+שאפילו ראש ב"ד בכל מקום – for it was necessary for him to separate from the place of the scholar’s meeting place to another place, and the essence of he Mitzvah of [Sanctification] of the Month is dependent upon him, as it is taught in the Mishnah [in Chapter Two, Mishnah 7] above that he as head of the Jewish court says, “It is sanctified.” Nevertheless, it was not necessary for the witnesses to walk after him other than to the place of the scholar’s meeting place, where the Sanhedrin would sit, they should go, and the Sanhedrin would sanctify it without the Head of the Jewish court.
+
+Mishnah 5
+
+אבות – “The Shield of Abraham.”
+גבורות – “You are mighty”
+קדושת השם – “Holy, Holy, Holy” (Isaiah 6:3)
+קדושת היום – you have chosen us
+זכרונות ותוקע שופרות ותוקע – It is derived from Biblical verses, as it is written (Leviticus 23:24): “a sacred occasion commemorated with loud blasts.” And the Rabbis expounded upon this that the word זכרון/remembrance – means Zikhronot; תרועה/loud blasts – are Shofarot, and the Bible states (Numbers 10:10): “They shall be a reminder of you before your God; I, the LORD, am your God.” What do the words, “I, the LORD, am your God” come to teach us? It teaches that in every place where there is Zikronot and Shofarot, there should be Malkhuyot with them.
+אר"ע וכו' – And the Halakha is according to Rabbi Akiba.
+
+Mishnah 6
+
+מעשרה מלכויות – three verses from the Torah and three from the Writings, and three from the Prophets and one from the Torah that completes this.
+שלש שלש – one of the Torah, and one of the Writings and one of the Prophets; But the Halakah is according to Rabbi Yohanan ben Nuri.
+מלכיות וזכרונות ושופרות של פורענות- such as (Ezekiel 20:33): “[As I live -declares the Lord GOD ] – I will reign over you with a strong hand…”; (Psalms 78:39): “For he remembered that they were but flesh…,” (Hosea 5:8): “Sound a ram’s horn in Gibeah…” and others similar to them. For remembrance is an individual [matter], such as (Nehemiah 5:19): “O my God, remember to my credit [all that I have done for this people!” Even though it is for good, we don’t mention it. And such is the Halakha.
+רבי יוסי אומר אם השלים בתורה יצא – In the Gemara (Talmud Rosh Hashanah 32b) it explains that this is the matter of Rabbi Yosi as such, and he completes [with a passage] from the Torah, but if he completed with [a passage from] the Prophets, he has fulfilled [his religious obligation]. And the Halakha is like Rabbi Yosi.
+
+Mishnah 7
+
+השני מתקיע – the person who recites the Musaf prayer sounds the Shofar and not the one who recites the Morning Service Amidah prayer. And during the time of religious persecution, they ordained this, for they had decreed not to sound the Shofar, and there those lying in wait for him all six hours of the time of the Morning prayer service; for that reason, they moved the Tekiah/sounding of the Shofar from the Morning Service to the Musaf Service.
+ובשעת ההלל – because we do not recite Hallel on Rosh Hashanah and Yom Kippur, as it is taught, that at the time of Hallel, that is to say, on the other days of Yom Tov when we recite Hallel.
+
+Mishnah 8
+
+אין מעבירין עליו את התחום – to walk outside of the [Sabbath] limit (i.e., two thousand cubits in every direction) so that one can bring a Shofar or to walk to hear the Tekiot.
+בדבר שהוא משום שבות – such as to cut it with a knife.
+בדבר שהוא משום לא תעשה – such as to cut it with a saw which is a complete [form of] work of engraving on a tree; and there are those who teach the opposite: something that is due to Sh’vut/engaging in an occupation forbidden by the Rabbis as being out of harmony with the celebration of Shabbat/Festivals – a sickle/scythe which is not the used to cut something . Something that is [forbidden] due to [it being] a negative commandment, is a knife which is how it is used.
+אם רצה ליתן לתוכו יין [יתן] - and we don’t say repairing – from where is it [prohibited].
+אין מעכבין את התינוקות – who arrived at [the age of] education, and even on Shabbat, in order to educate them in the commandments, so that they would educated in sounding the Shofar on the Yom Tov of Rosh Hashanah.
+ומתעסקים בהם – and there need to make a decree [against this], lest they come to bring it four cubits in the public domain, for he is not busily engaged in the commandments but rather is merely practicing with them (Talmud Rosh Hashanah 32b). And they did not decree lest he would bring it four cubits in the public domain other than at the time when he is obligated in the sounding of the Shofar, for since he is busily engaged to fulfill his religious obligation, he would forget Shabbat.
+
+Mishnah 9
+
+סדר תקיעות שלש – one for Malkhuyot, one for Zikhronot and one for Shofarot.
+של שלש שלש – Tekiah/Teruah/Tekiah for each ne, for it is stated that there are two Teruot in the Bible on Rosh Hashanah, and one Teruah on the Yom Kippur of the Jubilee [year], as we derive "שביעי" "שביעי" in an analogy (see the Bartenura to Mishnah Rosh Hashanah, Chapter 3, Mishnah 5 – which compares Leviticus 23:24 and Leviticus 25:9), to give what is stated with this one (Leviticus 23:24) with that one (Leviticus 25:9). And the Teruah that is mentioned on Yom Kippur of the Jubilee [year] we assign it to Rosh Hashanah, hence we find that on Rosh Hashanah there are three Teruot – and the two Teruot that are mentioned in [the Biblical text of Leviticus 23:24) for Rosh Hashanah we assign them to Yom Kippur, hence it is found that there are three Teruot on Yom Kippur. And every Teruah [sound], there is a simple [Tekiah] before it and a simple [Tekiah] after it, as it is taught in a Baraita: From where do we learn that we have a simple [Tekiah] before it? We are taught (Leviticus 25:9): “Then you shall sound the horn loud [תרועה] ….” And from where [do we learn] that there is a simple [Tekiah] after it? We are taught (Leviticus 25:9): “…you shall have the horn sounded [throughout your land].” Hence there is a causing of the sound to pass over a certain space/a proclamation (see Talmud Rosh Hashanah 34a) at the beginning and at the end with a Teruah in-between them. And the language of a simple העברה/proclamation implies that there is a causing of the sound to pass over a certain space/a proclamation after the simple [Tekiah]. Hence for the three Teruot of Rosh Hashanah, there are six Tekiot, and hence you have three sets of three each.
+שעור תקיעה – the measure of all the Tekiot which are six Tekiot [total].
+כשלש תרועות – hence it is found that the measurement of one Tekiah is like one-half a Teruah.
+שעור תרועה כג' יבבות – three sounds in general of all of them. And there are those who explain that each trembling/staccato is three powers of all of them, hence, it is found that the measure of a Teruah is nine powers of all of them, and it is logical.
+ומשך בשניה – The Tekiah that comes after the Teruah stretches like two, in order to fulfill [his religious obligation] of the two that he had to do one after another, a simple [Tekiah] that comes after [the Teruah] of Malkhuyot, and the simple [Tekiah] that comes after [the Teruah] of Zikhronot.
+אין בידו אלא אחת – to interrupt one Tekiah for two, we don’t interrupt.
+מי שברך – He who prayed the Musaf nad made nine blessings.
+כשם ששליח ציבור חייב – whether [speaking of] the blessings of Rosh Hashanah or whether the prayers of the entire year, one does not fulfill his [religious] obligation other tahan with a prayer that a person recites on his own. Hence, each individual person who is expert and knows how to pray does not fulfill his [religious] obligation other than through his own prayer, whether on Rosh Hashanah or on the rest of the days of the year. And the emissary of the congregation does not go down before the Ark other than to fulfill [the religious obligation] of those [people] who are not expert.
+שליח ציבור מוציא את הרבים ידי חובתן – Whether one is expert or whether one is not expert, whether [speaking] about the blessings of Rosh Hashanah whether the prayers of the entire year [the emissary of the congregation fulfills the religious obligation of the group]. And why does the community pray silently, in order that the emissary of the congregation can arrange his prayer. But the Halakha is like the Sages regarding the blessings of he entire year, where the emissary of the congregation does not fulfill [the religious obligation] on whomever is not expert [in reciting the prayers]. But regarding the blessings of Rosh Hashanah and Yom Kippur and of the Jubilee year, which have nine long blessings and not everyone is expert in them, the Halakha is according to Rabban Gamaliel, for such as he fulfills [the religious obligations] of those who are not expert, so too, he fulfills [the religious obligations] of those who are expert in their prayers.
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+Bartenura on Mishnah Rosh Hashanah
+ברטנורא על משנה ראש השנה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Rosh_Hashanah
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Rosh Hashanah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+ארבעה ראשי שנים הן. למלכים – [Regarding] Israelite kings, we count for them from Nisan, for if King ruled [in the month of] Shevat or Adar, when Nisan arrived, he completed for himself one year and we begin to count the second year. And we derive this from Scripture from Nisan we count this for them, as it is written (I Kings 6:1): “In the four hundred and eightieth year after the Israelites left the land of Egypt, in the month of Ziv – that is, the second month – in the fourth year of his reign over Israel, Solomon [began to build the House of the LORD].” [The Rabbis] make an analogy between Kingdom of Solomon and the Exodus from Egypt. Just as [concerning] the Exodus from Egypt, we count it from Nisan, so too for the Kingdom of Solomon we count it from Nisan. And for the kings of the nations of the world, we count from Tishrei, and that is as it is taught in the Mishnah further along, that “the first of Tishrei is the first day for years, that is for the years of the kings of the world. And we derive from it, that since we are accustomed to count the time of documents by the years of the king from the year that he stood in [rule] because of the peace of the kingdom, for if the king stood in Adar and the scribe wrote for him [a document] in the Nisan of after thirteen months, Nisan of the second year, since that Nisan is the New Year of the Kings, it would be an antedated note and ineligible [for use], because this Nisan would be of the third year. And antedated notes of indebtedness are ineligible [for use], for it is found that he would be seizing sold property unlawfully, that they took the field from the borrower whether from the time of the document until the time of loan, which is not according to the law, for the sale had preceded the loan. Therefore, they fined him to lose also from the time of the loan onwards and he may not collect from mortgaged properties.
+ולרגלים – This is how it should be understood: The Festival that it is, which is Passover, is the New Year for Festivals concerning those who make vows, for if three festivals passed upon him from the time that he made a vow and he didn’t fulfill it, he violates the prohibition of being late to fulfill it (see Deuteronomy 23:22,24: “When you make a vow to the LORD your God, do not put off fulfilling it, for the LORD your God will requite it of you, and you will have incurred guilt…You must fulfill what has crossed your lips and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth.” See also Ecclesiastes 5:3: “When you make a vow to God, do not delay fulfilling it. For He has no pleasure in fool; what you vow, fulfill.”). But Rabbi Shimon says that he does not trespass it on delaying [fulfillment of the vow] until three festivals have passed in order, and the Festival of Matzot (i.e., Passover) is first, as they are arranged in Scripture (Deuteronomy 16:16): “[Three times a year –] on the Feast of Unleavened Bread, on the Feast of Weeks, and on the Feast of Booths – [all your males shall appear before the LORD your God in the place that He will choose…]”; and the legal decision is that when only one festival passes, and if he didn’t bring his vow, he transgresses a positive commandment, as it is written (Deuteronomy 12:5-6): “…There you are to go. And there you are to bring your burnt offerings [and other sacrifices, your tithes and contributions…].” The first festival that you come to, you must bring, and when three festivals have passed, you have transgressed on not being late. But the Halakha is not according to Rabbi Shimon who requires three festivals in their order.
+ראש השנה למעשר בהמה – for we do not tithe from those born in this year together with those which were born in its neighbor, as it is written (Deuteronomy 14:22): “You shall set aside [every year] a tenth part [of all the yield of your sowing that is brought from the field].” The Biblical verse speaks of two tithes, one the tithe of grain and the other is the tithe of cattle, and the Biblical verse says: "שנה שנה"/”every year,” and not from one year on its neighbor.
+ורבי אלעזר ורבי שמעון אומרים באחד בתשרי – Since they (i.e., the Rabbis) made an analogy between the tithing of cattle and the tithing of grain, just as [concerning] the tithing of grain – its Rosh Hashanah is Tishrei, so, also, the tithing of cattle, its Rosh Hashanah is Tishrei. And the First Tanna holds that since they made an analogy [between] the tithing of cattle to the tithing of grain, as it is written, “You shall set aside [every year] a tenth part [of all he yield of your sowing that is brought from the field],” just as grain is when it is near to completion of its tithing, whose Rosh Hashanah is Tishrei, and it is near to being completed, for all the days of [sunlight], it stands in the granary to dry out, so too the tithing of cattle, which is close to its being completing its being tithed, which is the first Elul, as the cattle give birth in [the month of] Av where their pregnancies being completed, and this we derive from Scripture, as it is written (Psalms 65:14): “The meadows are clothed with flocks, the valleys mantled with grain…” When are the meadows clothed with flocks – that is to say, when they are clothed from the males coming up and becoming pregnant? At the time when the valleys are mantled with grain, that is, in Adar, when the seeds sprout and are well-recognized, and they give birth in Av, for the time of pregnancy of small cattle is five months. Therefore, the New Year of the tithing of cattle is on the first of Elul, near its completion.
+לשנים – for the years of the kings of he world, as we have explained above.
+ולשמיטין וליובלות – When Tishrei enters, it is forbidden to plow and seed from the Torah.
+ולנטיעה – if he planted a tree forty-five days prior to the first of Tishrei, which are two weeks for taking root, for the shoot/young tree takes root in two weeks, and thirty days after taking root is considered a year, for thirty days in a year are considered [to be] a year, which is forty-five days. And when the first of Tishrei arrives, we count it as the second year of the years of fruit of trees of the first three years, and the Tishrei of the next year, we count it as the third year, and after the third ear, when the first of Tishrei arrives of the fourth year, if this plant formed recognizable fruit, they are still prohibited [from being consumed] because of fruit of trees of the first three years/Orlah; and even though Tishrei is the Rosh Hahanah for planting, Tu Bishvat is the New Year for the tree and this has already become a tree. Therefore, its year does not become renewed to leave the status of Orlah/fruit of the first three years until Tu Bishvat. And from then on, if fruit form on it, it has the status of Fourth Year fruit which are to be consumed in Jerusalem. And on Tu Bishvat of the next year, they have left from the status of fourth year fruit when they form from here onwards.
+ולירקות – for the tithing of vegetables, for we do not donate for sacred purposes from vegetation that was harvested before Rosh Hashanah on the vegetation that was harvested after Rosh Hashanah.
+ראש השנה לאילן – for the matter of tithing of fruits, for we don’t tithe fruits of the tree that formed prior to Shevat on [fruit] that formed after Shevat, for with regard to a tree, we go after the formation of the fruit. Alternatively, we derive from it with regard to the third year of Shemitah/the seven-year cycle in which we observe the Poor Tithe, for those fruits which formed from Rosh Hashanah of third year until Shevat, we judge them like the fruit of the second year that passed and we practice on them First Tithe and Second Tithe, and from Shevat and onward, we practice tho them First Tithe and the Poor Tithe.
+
+Mishnah 2
+
+בארבעה פרקים – in the year
+בפסח על התבואה – For since the Torah stated (Leviticus 23:10) bring before me the Omer on Passover in order that I may bless you [with] grain in the fields, and from this we know that on Passover, grain is judged.
+ובעצרת על פירות האילן – As the Torah stated (Leviticus 23:17), bring before me two loaves on Atzeret/Shavuot, in order that I may bless you [with] the fruits of the trees, and wheat is called a tree by the All-Merciful , as it is written (Genesis 2:9): “And the tree of knowledge of good and bad,” according to the one who said that the tree that the First Man ate was wheat.
+כבני מרון – like rebels (after surrender brought before a court martial – see Talmud Rosh Hashanah 18a) - like these lambs which we remove through a small opening one after another to tithe them, and two cannot exit at the same time.
+היוצר יחד לבם – This is how it should be understood: The Creator and that is the Holy One, blessed be He, sees the uniting of their hearts and understands all of their deeds, and even though they pass before Him one by one, nevertheless, all are reviewed with one glance (Rosh Hashanah 18a).
+ובחג נידונין על המים – since the Torah states (Leviticus 23:37; Numbers 29:24, 33,37): pour before me water on the Festival [of Sukkot].
+
+Mishnah 3
+
+שלוחין יוצאין – When the Jewish court sanctified the New Moon, they send out and announce to the Diaspora the day which they sanctified it (i.e., the beginning of the new month), if it is on the thirtieth day and the previous month was missing [a day], [or] on the thirty-first day and the previous month was full. And the messengers of the Jewish court do not violate either the Sabbath or the Festivals.
+ועל אב מפני התענית – since troubles were doubled more than on the rest of the Fast Days.
+ועל אלול מפני ר"ה – We announce when [the month of ] Elul ‘begins] and we make Rosh Hashanah on the thirtieth day of Elul in the Diaspora, since in most years, Elul is not a leap month, and even though there was a doubt in their hands lest the Jewish Court make it a leap month, it is impossible for them to know [definitely], and perforce we go after the majority of years, for if they did not know when [Elul] begins, they did not know when its thirtieth day.
+ועל תשרי מפני תקנת המועדות – for after the Jewish court had sanctified Tishrei, the messengers went out on the day afterwards and went until the place where they were able to arrive until the Holiday (i.e., Sukkot) and they would announce to them if the Jewish court had made Elul a leap month or not, in order that they would not have scruples about [if they were celebrating] Yom Kippur and Sukkot [at the proper time].
+פסח קטן – The Second Passover (14 Iyar)
+
+Mishnah 4
+
+מחללין את השבת – witnesses who saw the [New] Moon, in order to walk and to inform the Jewish court.
+שבהם שלוחי ב"ד יוצאים לסוריא – to inform the Diaspora the day of its establishment. Therefore, they considered, that from the Torah, they would violate [Shabbat and Holy Days] for all of them. But the Rabbis prohibited it because the establishment of the [correct days for the] Festivals is not dependent upon them. But for these two months, they relied upon Torah law, for all the Festivals are dependent upon them (i.e., Nisan and Tishrei).
+
+Mishnah 5
+
+בעליל – above the ground a great deal, where everyone can see it.
+שלא בעליל – below the extremity of the firmament, close to the ground. For the redness of the sun covers it and it is not recognized so well.
+אין מחללין – for certainly they saw it in Jerusalem. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 6
+
+ארבעים זוג – sets of witnesses one pair after another
+ועכבן ר"ע – for the Jewish court had no need of them
+אתה מכשילן לעתיד לבא – they will be prevented from coming and testifying when they saw that their words were not listened to. And the Halakha is according to Rabban Gamaliel.
+
+Mishnah 7
+
+אב ובנו וכל הקרובים כשרים לעדות החדש – For the All-Merciful One said to Moses and Aaron (Exodus 12:2): “This month shall mark for you [the beginning of the months; it shall be the first of the months of the year for you],” this testimony of the [New] Moon will be valid through you, and even though you are brothers. But the Rabbis who dispute this state: “This month shall mark for you” – this testimony is transmitted to you, to the great ones of the generation like yourselves. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 8
+
+משחקים בקוביא – bones that they would play with as a pledge, for the Rabbis stated that an obligation undertaken that one does not expect to be called upon to fulfill (e.g., a seller who agrees to pay exaggerated penalties if he fails to deliver merchandise by a certain time) which is not binding -and they are robbers according to [the decree of] the Rabbis.
+ומלוי בריבית – they are not called robbers according to the Torah to invalidate them [to serving as witnesses or judges] for he gives him [a loan] on his own.
+מפריחי יונים – that is a form of dice, if your dove comes in before my dove.
+וסוחרי שביעית – They do business with Seventh Year produce, and the All-Merciful said, “to eat,” but not for business, and since they were suspected of violating on the religion for the sake of money, they were suspected of bringing false testimony on a bribe. -
+והעבדים – they are invalid from the Torah, as derived by a fortiori from [the case of] a woman.
+עדות שאין האשה כשרה לה – since there is testimony that a woman is fit for, such as to testify to a woman that he husband died in order to permit her to marry foreigners, and also to testify on the woman suspected of committing adultery who had been defiled that she should not drink [the accursed, bitter waters]. And those invalidations [made by] the Rabbis are also valid [to testify], but if they are ineligible to testify from the Torah, the Sages did not make them fit for the testimony of a woman, and even though the slave and the woman were deemed fit, they are ineligible to give testimony from the Torah.
+
+Mishnah 9
+
+ואם צודה להם – lying in wait, like (I Samuel 24:12): “….Yet you are bent on taking my life.”
+שנאמר אלה מועדי ה' – and every place where it says, "מועד במועדו"/”appointed time at its appointed season” supersedes the Sabbath.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אם אינן מכירין אותו – If the Jewish court does not recognize concerning the witness if he trustworthy or fit/valid.
+משלחים – the Jewish court that is in his city.
+אחר עמו – another pair of witnesses to testify about him before the Great Jewish Court which sanctifies the [New] Moon.
+משקלקלו המינין – that they hired false witnesses to deceive the Sages.
+
+Mishnah 2
+
+היו משיא ין משואות – After they sanctified the Month, they did not need to hire messengers to be sent to the Diaspora to inform [them], since the fire-signals would announce them (i.e., that the New Month had been sanctified).
+משקלקלו הכותים – they also would carry torches at the inappropriate time, to deceive [the people], for the Jewish court would not carry torches other than at a [New] Month that was sanctified on the thirtieth day, and they would not use torches on the eve of the thirtieth day as everyone would know that the month is a leap one. And one time, the Jewish court declared the [New] Month] a leap one, and they did not make torches for the eve of the thirtieth day, and the Cuthians carried their torches in their mountains and deceived the members of the Diaspora to make it (i.e., the month) lacking a day.
+
+Mishnah 3
+
+כלונסאות – long and tall trees/wood; the Aramaic translation is flag of a beam/pole (See Talmud Rosh Hashanah 22b), in order that it could be seen from afar.
+‘וקנים ועצי שמן ונעורת של פשתן – all of these increase the flame.
+
+Mishnah 4
+
+מהר המשחה – The Mount of Olives that is opposite Jerusalem to its east.
+כל הגולה – those who are in Babylonia.
+כמדורת אש – so that each person can take a torch and ascend to the top of his roof.
+
+Mishnah 5
+
+לא היו זזים משם כל היום – the witnesses who went outside of their boundary limits on the Sabbath and came to testify, for one who is outside the boundary, only has his four cubits.
+
+Mishnah 6
+
+לפני החמה או לאחר החמה – was the concave side of the crescent of the moon directed towards the sun, inclined towards the sun or in another direction? (see Talmud Rosh Hashanah 23b) And concerning this, it is taught at the conclusion [of the Mishnah] that if he said that it was towards the side of the sun, he didn’t say anything, for never does the sun see the concave side of the crescent of the moon, for the side that is enlightened [by the sun] always is inclined towards the sun and the concave side of the moon’s crescent is inclined in another direction.
+בצפונה או בדרומה – For the moon distances itself from the sun – once to the northern side and once to the southern side, and if the Jewish court knew the my means of calculation that at the particular time, the moon should be at the northern side and the witnesses said that they saw it inclined towards the southern side or the opposite, it is clear that they are false witnesses.
+כמה היה גבוה – from the earth (i.e., on the horizon) according to what your eyes can see. If one of the witnesses says said that it was the height of two men and the other witness said [the height of] three [men], their testimony would be established. But if one said: “[the height of] three” and the other said, “[the height of] five,” their testimony would be invalid.
+ולאן היה נוטה – The heads of the crescent to which direction it leans – to the northern side or to the southern side.
+וכמה היה רחב – for the moon changes its measure according to how far it is from the sun or closed to it.
+
+Mishnah 7
+
+ראש בית דין אומר מקודש – as it is written (Leviticus 23:44): “So Moses declared [to the Israelites] the set times of the LORD.” From here that the head of the Jewish court says, “Sanctified.”
+וכל העם עונין אחריו – As it is written (Leviticus 23:2): “[Speak to the Israelite people and say to them: These are My fixed times,] the fixed times of the LORD, which you shall proclaim [as sacred occasions].” It is read as "אתם" /”them” – for it is written defectively without the letter “VAV.”
+מקודש מקודש – Two times as it is written, “sacred occasions”/"מקראי קדש" – two occasions.
+שנראה בזמנו – on the night of the thirtieth [of the previous month].
+אם לא נראה בזמנו – and they establish Rosh Hodesh on the thirty-first [day].
+אין מקדשין אותו – The sanctification of the month is not obligatory, as the Bible states (Leviticus 25:10): “And you shall hallow the fiftieth year…” Years you sanctify, as it is obligatory upon the Jewish court to say that the year is sanctified as the Jubilee year, but you do not sanctify months, for there is no obligation upon the Jewish court to state that the month is sanctified. But when it appears at the appropriate time, we sanctify it because it needs strengthening. And the Halakha is according to Rabbi Eleazar b’Rabbi Tzadok.
+
+Mishnah 8
+
+צורות לבנות – the measurement of the moon and to which side its horns incline.
+קיבלן ר"ג – not because he thought that it was possible that the moon could be seen in the morning in the east at the start of sunrise, and on that day itself, it would be seen in the west with the setting of the sun, for that is impossible, but rather, he accepted their testimony in what they said that they saw the moon in the west in the evening, because he knew the manner of the calculations that it was possible that it would appear that same night. And concerning that which they said that it (i.e., the moon) appeared in the east in the morning, he said, that they are in error and that clouds in the form of the moon appeared to them in the firmament, and that is what is taught in the Baraitha (Tractate Rosh Hashanah 25a): One time, the sky became covered with clouds and the image of the money appeared on the twenty-[ninth] of the month, etc. Rabbi Yohanan ben Nuri said that they were false witnesses, for it appeared to him, according to his calculations, that it was not possible that moon should appear on that night that the witnesses said that they saw it, and he said that they are false witnesses because there was no time between the appearance and the beginning of the first quarter of the moon (i.e., New Moon) according to his opinion, so much time that it would be possible that it should appear on it. And on this, Rabban Gamaliel responded in the Baraitha: So I have received from the house of my father’s father, that sometimes it comes at lengthy [period of time] and sometimes it comes in a short [time], that is to say, that the time that there is between the beginning of the first quarter of the moon until the moon appears is not always equal. But there are times when the movement of the moon is quick and times when it is late. And according to the speed of the movement of the moon at that time, Rabban Gamaliel judged that it was appropriate that the moon should appear on that night, and therefore, he accepted their testimony.
+ראינוהו בזמנו – on the night of the thirtieth
+ובליל עבורו – on the light of the thirty-first.
+וקבלן ר"ג – not because it is stated that the moon removed itself from the sun on the night of the thirtieth [of the month] until it would appear, and on the night of the thirty-first, it returned to being behind it and drew closer to the sun until it was covered, for the moon does not return to being behind it, but makes its path as it goes around in its circuit, but that Rabban Gamaliel knew in the calculations for that particular night so that when the witnesses said that they saw it, the moon had already distanced itself from the sun until it was it was possible that it would be seen. Therefore, he accepted their testimony, and regarding what they said on the night of its intercalation (i.e., proclamation of a full month) do not appear [to be valid]. It is possible that it was because the cloud covered it or another reason that caused that they (i.e., the witnesses) did not see it.
+רואה אני את דבריך – to intercalate the month
+
+Mishnah 9
+
+הלך ומצאו ר"ע – to Rabbi Yehoshuaבור
+מיצר – on that the President/Nasi decreed upon him to desecrate Yom Kippur
+אשר תקראו – that the Jewish court hung the Biblical verse on this calling
+בא – Rabbi Yehoshua near Rabbi Dosa
+למה לא נתפרשו שמותן וכו' – for if a person would come to argue against the Jewish court of his days, to say – for this Jewish court is like Moses and Aaron or [like] Eldad and Medad, we would say to him: lest it is important like those whose who remained whose names were not [explicitly] spelled out.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+ראוהו בית דין וכל ישראל – on the night of the thirtieth, for you might think I should say that since the Jewish court and the enter Jewish people saw him, it became revealed that on the thirtieth day, it (i.e., the New Moon) appeared to be sanctified. This tells us that if it got dark and the night of the thirty-first arrived and the Jewish court had not said that it was sanctified, we intercalate the month and establish Rosh to be on the thirty-first day.
+נחקרו העדים – this is how it should be understood. Alternatively, only the witnesses were examined but there was insufficient time for them to state that it (i.e., the New Month), was sanctified until the night of the thirty-first arrived, and we intercalate the month. For you might think I should say, that the examination of the witnesses should come at the beginning of the legal proceedings, and [the announcing] of “it is sanctified, it is sanctified” should be like the conclusion of the legal proceedings. For the conclusion of the deliberations should be at night and we should sanctify it at night. This comes to teach us that it is not so, for we do not sanctify the [New] Month at night. But however, if on the night of the thirtieth, they (i.e., the witnesses) saw the moon with the setting of the sun, and there is a delay in the day to state that it is sanctified prior to the appearance of the stars, we sanctify it, for it is not considered nighttime until the appearance of the stars.
+יעמדו שמים ויעידו – Our Mishnah is speaking about a case such as where the Jewish court saw it (i.e., the New Moon) at night on the night of the thirtieth, and it is impossible to sanctify the moon at night. Therefore, the next day, two [witnesses] would stand up and testify, for if not for the testimony of these [two], on what would then sanctify? But if the Jewish court saw it (i.e., the New Moon) with sunset at the time when there was a delay to state, “it is sanctified,” they should sanctify through their observation, and that the hearing that they hear from witnesses would not be greater than seeing, for concerning the Sanctification of the Moon, it is not written “testimony/"עדות" , but like this, they saw and sanctified.
+יעמדו שנים – on the morrow when they come to state, “it is sanctified.”
+ויושיבו מחבריהם אצל היחיד – And even though an individual who is an expert can judge even on his own, the Sanctification of the [New] Moon is not [done] by a [sole] individual., For there is no one recognized by the public as an expert judge (see Talmud Rosh Hashanah 25b) besides Moses our Teacher, and yet the All-Merciful says to him [only after] Aaron is with him, as it is written (Exodus 12:1-2): “The LORD said to Moses and Aaron [in the land of Egypt]: This month shall mark for you [the beginning of months]…..”
+
+Mishnah 2
+
+שהוא קרן – and it is not called a Shofar, as it is written (Deuteronomy 33:17): “Like the firstling bull in his majesty, he has horns like the horns of a wild ox; [with them he gores the peoples…].” But regarding the Shofar, it is written (Leviticus 25:9): “Then you shall sound the horn loud…” And we learn Rosh Hashanah from the Jubilee [year].
+בקרן היובל – the ram is male, as Rabbi Akiba said: When I walked to Galacia (Talmud Rosh Hashanah 26a), they called the male a ram, so we see that even a Shofar of a ram is called קרן /horn, and the Rabbis state that all the Shofars are called קרן/horn, and are called Shofar, except for a cow, it is called a horn, but not a Shofar, and the Halakha is according to the Sages.
+
+Mishnah 3
+
+של יעל פשוט – since for the prayer/Amidah, we require straight horns [of the mountain goat]
+
+שופר מאריך – after the trumpets stop their Tekiot, the sound of the Shofar is heard.
+
+Mishnah 4
+
+בשל זכרים – rams
+ושתי חצוצרות באמצע – they had two Shofarot, one on the one side and one on the other and trumpets in the middle.
+שמצות היום בחצוצרות- for a mere fast is for the troubles of the community, and it is written (Numbers 10:9): “[When you are at war in your land] against an aggressor who attacks you, you shall sound short blasts on the trumpets, [that you may be remembered before the LORD your God and delivered from your enemies],” and specifically in the Temple they do this, but in the country (i.e., outside of the Temple) at the time when there is a Shofar, there are no trumpets, and when there are trumpets, there is no Shofar, as it is written (Psalms 98:6): “With trumpets and the blast of the horn, raise a shout before the LORD, the King;” “Before the Lord, the King” – yes; but not before the LORD, the King, no.
+
+Mishnah 5
+
+שוה היובל לה"ה לתקיעה – With straight horns, for event though the Tekiah on the Jubilee [year] is not for prayer nor for remembrance, but rather as a sign to sending slaves [free] and the return of the fields to their owners, and even so, we it is required something like Rosh Hashanah, for we learn through an analogy from [the words] שביעי שביעי/seventh, seventh (see Leviticus 23:24: “…in the seventh month, on the first day of the month [you shall observe complete rest], a sacred occasion commemorated with loud blasts; and Leviticus 25:9: “Then you shall sound the horn loud, in the seventh month, on the tenth day of the month – the Day of Atonement – you shall have the horn sounded throughout your land.”) – that all of the soundings of he Shofar in the seventh month shall be similar one to another. Another commentary: לתקיעה – the number of Shofar sounds. ולברכות – to the number of blessings, that it is required to state Malkhuyot, Zikhronot and Shofarot on Yom Kippur of the Jubilee [year] just like on Rosh Hashanah.
+רבי יהודה אומר וכו' – The Halakha is not like Rabbi Yehuda nor is it like the First Tanna, but the Halalkha, whether on Rosh Hashanah, whether on Yom Kippur of the Jubilee year, both are with [horns] from male [rams] that are bent.
+
+Mishnah 6
+
+שופר שנסדק ודבקו – with glue
+פסול – for it is like two ram’s horns/Shofarot, and these words [refer to] split length-wise, but if it was split width-wise, if there remains from the place where one places one’s mouth until the place of the split in order that it be like the measure of a Tekiah, it is valid; but if not, it is invalid. And how much is the measurement of a Tekivah? In order that one can hold it in his hand see it from this [side] to the other [side].
+ניקב וסתמו – specifically if he closed it up with its own kind, and the rest of it remained whole and holes which were stopped up did not present the Tekiah [from being sounded], it is fit, and if it is missing one of these conditions, it is invalid.
+
+Mishnah 7
+
+בור – pit in the ground
+דות – a place surrounded by barriers on the ground.
+פיטם – a large earthenware utensil
+אם קול שופר שמע – he who stands outside the pit, and heard the sound of the Tekiah of the person sounding the Shofar in the put, for those who were in the pit, always fulfill their religious obligation, for they always hear the sound of the Shofar.
+אם כיון לבו – to fulfill [their religious obligation]
+יצא – and even though they the person sounding the Shofar did not intend to fulfill [his religious obligation], here we are speaking of the Cantor of the synagogue who sounds the Shofar that he intends to fulfill [the religious obligation] of all those who hear the sound of his Tekiah. Therefore, even though that he did not intend to fulfill [the religious obligation] of this [person] who passes the back of the synagogue and did not know of him, he has fulfilled [his religious obligation]. But the person who sounds the Shofar to fulfill an individual’s religious obligation, we require that the listener and the person who causes to hear (that blows) have the intention [to perform a religious act] (see Talmud Rosh Hashanah 28b).
+
+Mishnah 8
+
+והיה כאשר ירים משה ידו וכו' – since we were speaking above (Mishnah 7) about the intention of the heart, [the Mishnah] teaches this that has at the time when they have the religious intention (literally: “direct their hearts”) to their Father that is in heaven, they would be victorious.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+יום טוב של ר"ה. במקדש היו תוקעים – [They would sound the Shofar in the Temple], for the Sounding of the Shofar is not “work,” but the Rabbis made a decree against this lest someone take it in his hand and remove it four cubits in the public domain [and hence violate the law against carrying in the public domain on Shabbat] but in Temple, this decree was not made, for there is no prohibition against the Rabbinical law of being out of harmony with the celebration of the day in the Temple.
+אבל לא במדינה – Not in Jerusalem and not in the country. And Maimonides explains that all of Jerusalem is called מקדש/Temple/Sanctuary, and the rest of the land of Israel is called the country.
+בכל מקום שיש בו ב"ד – even if they are not established/fixed other than by chance that they came there and sound the Shofar.
+אלא ביבנה – where the Great Sanhedrin was there in its days, and also in every place where the Great Sanhedrin was exiled to, but not in the Jewish courts of twenty-three.
+אמרו לו וכו' – there is a difference between [the teachers who state] : “they said to him” and the First Tanna, for the First Tanna holds that every place where there is a Jewish court, and even one by chance; whereas the “they said to him” hold that both Yavneh and any place that has a fixed Jewish court like that in Yavneh [can sound the Shofar], but not a Jewish court by chance. And the Halakha is according to the “they said to him.”
+
+Mishnah 2
+
+ועוד זאת היתה ירושלים – Our Mishnah is deficient and should be read as follows: In Jerusalem they would sound the Shofar throughout the city as long as Jewish court sits in the Temple, for the Jewish court sits until the sixth hour of the day (i.e., 12 noon, when the number of hours of daylight and nighttime are equal), but in Yanveh, they wouold not sound the Shofar throughout the entire city, bu t only in the presence of the Jewish Court. And this is how Jerusalem was greater than Yavneh, etc.
+כל עיר שהיא רואה – [which sees] Jerusalem, except for those who dwell in a river-bed/ravine, for even though it is close, they would not sound the Shofar in it.
+ושומעת – except for those who dwell at the top of the mountain.
+וקרובה – except for those who dwell outside the [Sabbath] limit.
+ויכולה לבא – except for when a river separates it.
+
+Mishnah 3
+
+לולב ניטל במקדש שבעה – as it is written (Leviticus 23:40): “…and you shall rejoice before the LORD your God seven days.”
+ובמדינה יום אחד – as it is written (Leviticus 23:40): “On the first day you shall take [the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, [and you shall rejoice before the LORD your God seven days].”
+ושיהא יום הנף – The day of the waving of the Omer.
+כולו אסור – to eat from the new [grain] and the reason is explained in the Chapter [three, Tractate Sukkah, Mishnah 12] “The Stolen Lulav”/"לולב הגזול".
+
+Mishnah 4
+
+ונתקלקלו הלוים בשיר – of the daily offering of the time between the beginning of the decline of the sun and sunset (i.e., at 3:30 pm), and they did not recite the Song at all, because most times, the witnesses would come before Minhah; therefore, they ordained the Song of Yom Tov with the daily offering of the time between the beginning of the decline of the sun and sunset. And regarding the daily offering of the morning, where most of the time, the witnesses have not [yet] come and they did not know if the day would be sanctified or not, they did not ordain the Song/Psalm of Yom Tov, but rather the Song/Psalm of the weekday would be recited. And at the same time, when the time arrived for the offering of the daily offering of the time between the beginning of the decline of the sun and sunset, and the witnesses had not yet come, and the Levites did not know if they should say the weekday Song/Psalm or the Song/Psalm for Yom Tov, and they did not say a Song/Psalm at all.
+נוהגין אותו היום קודש – that when it became dark on the night after the twenty-nineth of Elul, they had the practice of [making it] holy, lest witnesses should come tomorrow and that the Jewish court would sanctify it and it be found that this was in the nighttime of the night of Yom Tov, and similarly, regarding the next day, all day long until Minhah. But if the witnesses came close to Minhah, the Jewish court would sanctify the [New] Month and it would known that they acted well [regarding it] by declaring it holy. And if the witnesses came from Minhah onwards, even though the Jewish court does not sanctify it today (i.e., Rosh Hashanah), they would intercalate Elul and sanctify it for the morrow. Nevertheless, we treat it with holiness and it is prohibited to [do] work, lest perhaps they would disregard it the next year and do work on it all day. And they would say: Last year, we treated it as holy for no reason, and from Minhah and beyond, we returned and treated it like a weekday.
+שאפילו ראש ב"ד בכל מקום – for it was necessary for him to separate from the place of the scholar’s meeting place to another place, and the essence of he Mitzvah of [Sanctification] of the Month is dependent upon him, as it is taught in the Mishnah [in Chapter Two, Mishnah 7] above that he as head of the Jewish court says, “It is sanctified.” Nevertheless, it was not necessary for the witnesses to walk after him other than to the place of the scholar’s meeting place, where the Sanhedrin would sit, they should go, and the Sanhedrin would sanctify it without the Head of the Jewish court.
+
+Mishnah 5
+
+אבות – “The Shield of Abraham.”
+גבורות – “You are mighty”
+קדושת השם – “Holy, Holy, Holy” (Isaiah 6:3)
+קדושת היום – you have chosen us
+זכרונות ותוקע שופרות ותוקע – It is derived from Biblical verses, as it is written (Leviticus 23:24): “a sacred occasion commemorated with loud blasts.” And the Rabbis expounded upon this that the word זכרון/remembrance – means Zikhronot; תרועה/loud blasts – are Shofarot, and the Bible states (Numbers 10:10): “They shall be a reminder of you before your God; I, the LORD, am your God.” What do the words, “I, the LORD, am your God” come to teach us? It teaches that in every place where there is Zikronot and Shofarot, there should be Malkhuyot with them.
+אר"ע וכו' – And the Halakha is according to Rabbi Akiba.
+
+Mishnah 6
+
+מעשרה מלכויות – three verses from the Torah and three from the Writings, and three from the Prophets and one from the Torah that completes this.
+שלש שלש – one of the Torah, and one of the Writings and one of the Prophets; But the Halakah is according to Rabbi Yohanan ben Nuri.
+מלכיות וזכרונות ושופרות של פורענות- such as (Ezekiel 20:33): “[As I live -declares the Lord GOD ] – I will reign over you with a strong hand…”; (Psalms 78:39): “For he remembered that they were but flesh…,” (Hosea 5:8): “Sound a ram’s horn in Gibeah…” and others similar to them. For remembrance is an individual [matter], such as (Nehemiah 5:19): “O my God, remember to my credit [all that I have done for this people!” Even though it is for good, we don’t mention it. And such is the Halakha.
+רבי יוסי אומר אם השלים בתורה יצא – In the Gemara (Talmud Rosh Hashanah 32b) it explains that this is the matter of Rabbi Yosi as such, and he completes [with a passage] from the Torah, but if he completed with [a passage from] the Prophets, he has fulfilled [his religious obligation]. And the Halakha is like Rabbi Yosi.
+
+Mishnah 7
+
+השני מתקיע – the person who recites the Musaf prayer sounds the Shofar and not the one who recites the Morning Service Amidah prayer. And during the time of religious persecution, they ordained this, for they had decreed not to sound the Shofar, and there those lying in wait for him all six hours of the time of the Morning prayer service; for that reason, they moved the Tekiah/sounding of the Shofar from the Morning Service to the Musaf Service.
+ובשעת ההלל – because we do not recite Hallel on Rosh Hashanah and Yom Kippur, as it is taught, that at the time of Hallel, that is to say, on the other days of Yom Tov when we recite Hallel.
+
+Mishnah 8
+
+אין מעבירין עליו את התחום – to walk outside of the [Sabbath] limit (i.e., two thousand cubits in every direction) so that one can bring a Shofar or to walk to hear the Tekiot.
+בדבר שהוא משום שבות – such as to cut it with a knife.
+בדבר שהוא משום לא תעשה – such as to cut it with a saw which is a complete [form of] work of engraving on a tree; and there are those who teach the opposite: something that is due to Sh’vut/engaging in an occupation forbidden by the Rabbis as being out of harmony with the celebration of Shabbat/Festivals – a sickle/scythe which is not the used to cut something . Something that is [forbidden] due to [it being] a negative commandment, is a knife which is how it is used.
+אם רצה ליתן לתוכו יין [יתן] - and we don’t say repairing – from where is it [prohibited].
+אין מעכבין את התינוקות – who arrived at [the age of] education, and even on Shabbat, in order to educate them in the commandments, so that they would educated in sounding the Shofar on the Yom Tov of Rosh Hashanah.
+ומתעסקים בהם – and there need to make a decree [against this], lest they come to bring it four cubits in the public domain, for he is not busily engaged in the commandments but rather is merely practicing with them (Talmud Rosh Hashanah 32b). And they did not decree lest he would bring it four cubits in the public domain other than at the time when he is obligated in the sounding of the Shofar, for since he is busily engaged to fulfill his religious obligation, he would forget Shabbat.
+
+Mishnah 9
+
+סדר תקיעות שלש – one for Malkhuyot, one for Zikhronot and one for Shofarot.
+של שלש שלש – Tekiah/Teruah/Tekiah for each ne, for it is stated that there are two Teruot in the Bible on Rosh Hashanah, and one Teruah on the Yom Kippur of the Jubilee [year], as we derive "שביעי" "שביעי" in an analogy (see the Bartenura to Mishnah Rosh Hashanah, Chapter 3, Mishnah 5 – which compares Leviticus 23:24 and Leviticus 25:9), to give what is stated with this one (Leviticus 23:24) with that one (Leviticus 25:9). And the Teruah that is mentioned on Yom Kippur of the Jubilee [year] we assign it to Rosh Hashanah, hence we find that on Rosh Hashanah there are three Teruot – and the two Teruot that are mentioned in [the Biblical text of Leviticus 23:24) for Rosh Hashanah we assign them to Yom Kippur, hence it is found that there are three Teruot on Yom Kippur. And every Teruah [sound], there is a simple [Tekiah] before it and a simple [Tekiah] after it, as it is taught in a Baraita: From where do we learn that we have a simple [Tekiah] before it? We are taught (Leviticus 25:9): “Then you shall sound the horn loud [תרועה] ….” And from where [do we learn] that there is a simple [Tekiah] after it? We are taught (Leviticus 25:9): “…you shall have the horn sounded [throughout your land].” Hence there is a causing of the sound to pass over a certain space/a proclamation (see Talmud Rosh Hashanah 34a) at the beginning and at the end with a Teruah in-between them. And the language of a simple העברה/proclamation implies that there is a causing of the sound to pass over a certain space/a proclamation after the simple [Tekiah]. Hence for the three Teruot of Rosh Hashanah, there are six Tekiot, and hence you have three sets of three each.
+שעור תקיעה – the measure of all the Tekiot which are six Tekiot [total].
+כשלש תרועות – hence it is found that the measurement of one Tekiah is like one-half a Teruah.
+שעור תרועה כג' יבבות – three sounds in general of all of them. And there are those who explain that each trembling/staccato is three powers of all of them, hence, it is found that the measure of a Teruah is nine powers of all of them, and it is logical.
+ומשך בשניה – The Tekiah that comes after the Teruah stretches like two, in order to fulfill [his religious obligation] of the two that he had to do one after another, a simple [Tekiah] that comes after [the Teruah] of Malkhuyot, and the simple [Tekiah] that comes after [the Teruah] of Zikhronot.
+אין בידו אלא אחת – to interrupt one Tekiah for two, we don’t interrupt.
+מי שברך – He who prayed the Musaf nad made nine blessings.
+כשם ששליח ציבור חייב – whether [speaking of] the blessings of Rosh Hashanah or whether the prayers of the entire year, one does not fulfill his [religious] obligation other tahan with a prayer that a person recites on his own. Hence, each individual person who is expert and knows how to pray does not fulfill his [religious] obligation other than through his own prayer, whether on Rosh Hashanah or on the rest of the days of the year. And the emissary of the congregation does not go down before the Ark other than to fulfill [the religious obligation] of those [people] who are not expert.
+שליח ציבור מוציא את הרבים ידי חובתן – Whether one is expert or whether one is not expert, whether [speaking] about the blessings of Rosh Hashanah whether the prayers of the entire year [the emissary of the congregation fulfills the religious obligation of the group]. And why does the community pray silently, in order that the emissary of the congregation can arrange his prayer. But the Halakha is like the Sages regarding the blessings of he entire year, where the emissary of the congregation does not fulfill [the religious obligation] on whomever is not expert [in reciting the prayers]. But regarding the blessings of Rosh Hashanah and Yom Kippur and of the Jubilee year, which have nine long blessings and not everyone is expert in them, the Halakha is according to Rabban Gamaliel, for such as he fulfills [the religious obligations] of those who are not expert, so too, he fulfills [the religious obligations] of those who are expert in their prayers.
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+Bartenura on Mishnah Rosh Hashanah
+ברטנורא על משנה ראש השנה
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה ראש השנה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>ארבעה ראשי שנים הן.</b> למלכים. מלכי ישראל מונין להם מניסן. שאם מלך מלך בשבט או באדר, משהגיע ניסן כלתה לו שנה ומתחילין למנות לו שנה שניה. ומקרא נפקא לן דמניסן מנינן להו דכתיב (מלכים א ו׳:א׳) ויהי בשמונים שנה וארבע מאות שנה לצאת בני ישראל מארץ מצרים בשנה הרביעית בחדש זיו הוא החודש השני למלוך שלמה על ישראל, מקיש מלכות שלמה ליציאת מצרים, מה יציאת מצרים מניסן מנינן לה, אף למלכות שלמה מניסן מנינן לה. ולמלכי אומות העולם מונין מתשרי, והיינו דתנן לקמן בסמוך באחד בתשרי ראש השנה לשנים, כלומר לשנים של מלכי אומות העולם. ונפקא מינה, לפי שרגילין. למנות זמן שטרות לשנות המלך משנה שעמד בה, משום שלום מלכות. ואם עמד מלך באדר וכתב לו הסופר בניסן שלאחר שלשה עשר חדש, ניסן של שנה שניה, כיון דניסן ראש השנה למלכים, הוה ליה שטר מוקדם ופסול, משום דהאי ניסן של שנה שלישית הוא, ושטרי חוב המוקדמים פסולים, לפי שנמצא טורף לקוחות, שלקחו השדה מן הלוה בין זמנו של שטר לזמן ההלואה, שלא כדין, שהרי קדמה מכירה להלואה, לפיכך קנסוהו לאבד גם מזמן ההלואה ואילך ולא גבי ממשעבדי:
+<b>ולרגלים.</b> הכי קאמר, רגל שבו שהוא פסח, ראש השנה לרגלים לענין הנודר, שאם עברו עליו שלשה רגלים משנדר ולא קיים נדרו עובר על בל תאחר. ורבי שמעון אומר שאינו עובר על בל תאחר עד שיעברו עליו שלש רגלים כסדרן, וחג המצות תחלה, כמו שהן סדורים במקרא (דברים ט״ז:ט״ז). בחג המצות ובחג השבועות ובחג הסוכות. ופסק הלכה, משיעבור עליו רגל אחד בלבד ולא הביא נדרו עובר בעשה, דכתיב (שם י״ב) ובאת שמה והבאתם שמה עולותיכם וגו׳, רגל ראשון שאתה בא אתה צריך להביא. ומשיעברו עליו שלש רגלים עובר על בל תאחר. ואין הלכה כר׳ שמעון דבעי שלש רגלים כסדרן:
+<b>ראש השנה למעשר בהמה.</b> שאין מעשרים מן הנולדים בשנה זו על הנולדים בחברתה, דכתיב (דברים י״ד) עשר תעשר, בשתי מעשרות הכתוב מדבר, אחד מעשר דגן ואחד מעשר בהמה, ואמר קרא שנה שנה, ולא משנה זו על של חברתה:
+<b>ורבי אלעזר ורבי שמעון אומרים באחד בתשרי.</b> כיון דאתקש מעשר בהמה למעשר דגן, מה מעשר דגן ר״ה שלו תשרי, אף מעשר בהמה ר״ה שלו תשרי. ואין הלכה כר״א ור״ש [דאמרי] בא׳ בתשרי. ות״ק סבר כיון דאתקש מעשר בהמה למעשר דגן דכתיב עשר תעשר, מה דגן סמוך לגמרו עישורו, שהרי ר״ה שלו תשרי והוא סמוך לגמרו שכל ימות [החמה] עומד בגורן להתיבש, אף מעשר בהמה נמי סמוך לגמרו עישורו דהיינו אחד באלול, שהבהמות יולדות באב שאז נגמר זמן עיבורן, דהכי ילפינן מקרא. דכתיב (תהלים ס״ה) לבשו כרים הצאן ועמקים יעטפו בר, אימתי לבשו כרים הצאן, כלומר שמתלבשות מהזכרים העולים עליהם ומתעברות, בזמן שהעמקים יעטפו בר, דהיינו באדר שהזריעה צומחת וניכרת יפה. ויולדות באב, דזמן עיבורה של בהמה דקה ה׳ חדשים. הלכך ר״ה של מעשר בהמה בא׳ באלול סמוך לגמרו:
+<b>לשנים.</b> לשני מלכי אומות העולם, כדפרישית לעיל:
+<b>ולשמיטין וליובלות.</b> משנכנס תשרי אסור לחרוש ולזרוע מן התורה:
+<b>ולנטיעה.</b> אם נטע אילן מ״ה יום קודם אחד בתשרי, שהם שתי שבתות לקליטה, שהנטיעה נקלטת בשתי שבתות, ושלשים יום אחר הקליטה להחשב שנה, דשלשים יום בשנה חשובים שנה, הרי מ״ה יום. כשיגיע אחד בתשרי מונין לה שנה שניה משנות הערלה, ולתשרי של שנה האחרת מונין לה שנה שלישית, ולאחר שנה שלישית כשיגיע אחד בתשרי של שנה רביעית, אם חנטו בנטיעה זו פירות, עדיין הם אסורים משום ערלה. שאע״פ שתשרי ר״ה לנטיעה, ט״ו בשבט ר״ה לאילן וזה כבר נעשה אילן, לפיכך אין שנתו מתחדשת לצאת מידי ערלה עד ט״ו בשבט, ומשם ואילך אם יחנטו בו פירות הם תורת רבעי עליהן לאכלן בירושלים, ובט״ו בשבט לשנה הבאה יצאו מידי רבעי פירות החונטים בה מכאן ואילך:
+<b>ולירקות.</b> למעשר ירק שאין. תורמין מן הירק שנלקט לפני ר״ה על הירק הנלקט לאחר ר״ה:
+<b>ראש השנה לאילן.</b> לענין מעשר פירות שאין מעשרין פירות אילן שחנטו קודם שבט. על שחנטו לאחר שבט, דבאילן אזלינן בתר חנטה. אי נמי נפקא מיניה לענין שנה שלישית של שמיטה שנוהג בה מעשר עני, שאותן פירות שחנטו מר״ה של שנה שלישית עד שבט דנין אותן כפירות של שנה שניה שעברה ונוהג בהן מעשר ראשון ומעשר שני, ומשבט ואילך נוהג בהן מעשר ראשון ומעשר עני:   
+
+Mishnah 2
+
+<b>בארבעה פרקים.</b> בשנה:
+<b>בפסח על התבואה.</b> מדאמרה תורה הביאו לפני עומר בפסח כדי שאברך לכם תבואה שבשדות, מינה ידעינן דבפסח נידונים על התבואה:
+<b>ובעצרת על פירות האילן.</b> מדאמרה תורה הביאו לפני שתי הלחם בעצרת כדי שאברך לכם פירות האילן, וחטה עץ קרייה רחמנא דכתיב (בראשית ב׳:י״ז) ומעץ הדעת טוב ורע, כמאן דאמר עץ שאכל אדם הראשון חטה היה:
+<b>כבני מרון.</b> כבני אמריא, ככבשים הללו שמוציאין אותן בפתח קטן זה אחר זה לעשרן, ואין שנים יכולים לצאת כאחד:
+<b>היוצר יחד לבם.</b> הכי קאמר, היוצר והוא הקב״ה רואה יחד לבם ומבין אל כל מעשיהם שאע״פ שעוברים לפניו אחד אחד, מ״מ כולן נסקרים בסקירה אחת:
+<b>ובחג נידונין על המים.</b> מדאמרה תורה נסכו לפני מים בחג: 
+
+Mishnah 3
+
+<b>שלוחין יוצאין.</b> כשקדשו בית דין את החודש שולחין ומודיעין לגולה יום שקידשוהו, אם ביום שלשים וחודש שעבר חסר, אם ביום ל״א וחודש שעבר מלא. ושלוחי בית דין אין מחללין לא את השבת ולא את יום טוב:
+<b>ועל אב מפני התענית.</b> לפי שהוכפלו בו צרות יותר משאר תעניות:
+<b>ועל אלול מפני ראש השנה.</b> מודיעין מתי אלול ועושין ראש השנה ביום שלשים באלול בגולה, דרוב שנים אין אלול מעובר. ואע״פ שספק בידם שמא יעברוהו בית דין, אי אפשר להם לדעת, ועל כרחן הולכים אחר רוב שנים. ואם לא ידעו מתי מתחיל [אלול] לא ידעו יום שלושים שלו:
+<b>ועל תשרי מפני תקנת המועדות.</b> לאחר שקדשו בית דין לתשרי, השלוחין יוצאין ליום המחרת והולכין עד מקום שיכולין להגיע עד החג ומודיעין אותם אם עיברו ב״ד את אלול אם לאו, כדי שלא יהא לבן נוקפן ביום הכפורים ובסוכות:
+<b>פסח קטן.</b> פסח שני: 
+
+Mishnah 4
+
+<b>מחללין את השבת.</b> עדים שראו את החודש, כדי לילך ולהודיע לב״ד:
+<b>שבהם שלוחי בית דין יוצאים לסוריא.</b> להודיע לגולה יום קביעותם, הלכך חשיבי. ומן התורה מחללין על כולן, אבל רבנן אסרו לפי שאין תקון המועדות תלוי בהן, אבל שני חדשים אלו העמידו על דין תורה, שכל המועדות תלויין בהן:
+<b>תקנת קרבן.</b> של ראש חודש שיהא קרב בזמנו: 
+
+Mishnah 5
+
+<b>בעליל.</b> למעלה מן הארץ הרבה, שהכל רואים אותה:
+<b>שלא בעליל.</b> למטה בשפולו של רקיע סמוך לארץ, ואדמומית החמה מכסה אותה ואינה ניכרת כל כך:
+<b>אין מחללין.</b> דודאי ראו אותה בירושלים. ואין הלכה כרבי יוסי:
+
+Mishnah 6
+
+<b>ארבעים זוג.</b> כתי עדים זוג אחר זוג:
+<b>ועכבן רבי עקיבא.</b> שלא היה לבית דין צורך בהן:
+<b>אתה מכשילן לעתיד לבא.</b> שימנעו מלבוא להעיד כשיראו שדבריהן לא נשמעו. והלכה כרבן גמליאל: 
+
+Mishnah 7
+
+<b>אב ובנו וכל הקרובים כשרים לעדות החדש.</b> דאמר להו רחמנא למשה ולאהרן (שמות י״ב:ב׳) החדש הזה לכם, עדות זו של חדש תהא כשרה בכם ואע״פ שאתם אחים. ורבנן דפליגי עליה אמרי, החדש הזה לכם, עדות זו תהא מסורה לכם, לגדולים שבדור כמותכם. ואין הלכה כרבי שמעון: 
+
+Mishnah 8
+
+<b>משחקים בקוביא.</b> עצמות שמשחקים בהן בערבון. ואמור רבנן אסמכתא לא קניא והרי הן גזלנים מדרבנן:
+<b>ומלוי בריבית.</b> לא קרוי גזלן דאורייתא למפסליה, דהא מנפשיה יהיב ליה:
+<b>מפריחי יונים.</b> היינו כעין קוביא, אם תקדמיה יונך ליוני:
+<b>וסוחרי שביעית.</b> עושין סחורה בפירות שביעית, ורחמנא אמר לאכלה ולא לסחורה. ולפי שנחשדו כל אלו לעבור על דת מחמת ממון, חשדום להיות מעידים שקר על שוחד:
+<b>והעבדים.</b> פסולים דאורייתא הם, קל וחומר מאשה:
+<b>עדות שאין האשה כשרה לה.</b> לפי שיש עדות שהאשה כשרה, כגון להעיד לאשה שמת בעלה להתירה לינשא לזרים, וכן להעיד על סוטה שנטמאת שלא תשתה. והנך פסולין דרבנן, נמי כשרים. אבל פסולין בעבירה מן התורה לא הכשירו חכמים בעדות האשה, ואע״פ שהכשירו העבד והאשה שהן פסולים לעדות מן התורה: 
+
+Mishnah 9
+
+<b>ואם צודה להם.</b> אורב. כמו ואתה צודה את נפשי לקחתה (שמואל א׳ כ״ד):
+<b>שנאמר אלה מועדי ה׳</b> וכל מקום שנאמר מועד במועדו, דוחה את השבת:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אם אינן מכירין אותו.</b> אם אין בית דין מכירין את העד אם נאמן וכשר הוא:
+<b>משלחים.</b> בית דין שבעירו:
+<b>אחר עמו.</b> זוג אחר של עדים, להעיד עליו לפני ב״ד הגדול שמקדשים את החודש:
+<b>משקלקלו המינין.</b> ששכרו עדי שקר להטעות את החכמים: 
+
+Mishnah 2
+
+<b>היו משיאין משואות.</b> לאחר שקידשו החודש. ולא היו צריכין לשכור שלוחין לשלוח לגולה ולהודיע, שהמשואות היו מודיעין אותן:
+<b>משקלקלו הכותים.</b> והשיאו גם הם משואות שלא בזמן, להטעות. לפי שבית דין לא היו משיאין משואות אלא על החודש שנתקדש ביום שלשים, וכשלא היו משיאין לערב של יום שלשים הכל יודעים שהחדש מעובר, ופעם אחת עיברו בית דין את החודש ולא עשו משואות לערב של יום שלשים, והכותים השיאו בהרים שלהם והטעו בני הגולה לעשותו חסר: 
+
+Mishnah 3
+
+<b>כלונסאות.</b> עצים ארוכים וגבוהים. תרגום נס כלונס. כדי שיראו למרחוק:
+<b>וקנים ועצי שמן ונעורת של פשתן.</b> כל אלו מרבים שלהבת: 
+
+Mishnah 4
+
+<b>מהר המשחה.</b> הר הזיתים שהוא נגד ירושלים במזרחה
+<b>כל הגולה.</b> בני בבל:
+<b>כמדורת אש.</b> שכל אחד ואחד נוטל אבוקה ומעלה לראש גגו: 
+
+Mishnah 5
+
+<b>לא היו זזים משם כל היום.</b> העדים שיצאו חוץ לתחומן בשבת ובאו להעיד. שהיוצא חוץ לתחום אין לו אלא ארבע אמות: 
+
+Mishnah 6
+
+<b>לפני החמה או לאחר החמה.</b> פגימתה של לבנה לפני החמה, נוטה לצד החמה, או לצד אחר. ועלה קתני סיפא אם אמר לצד החמה לא אמר כלום, שמעולם לא ראתה חמה פגימתה של לבנה, דלעולם החלק המאיר ממנה נוטה לצד השמש והחלק הפגום נוטה לצד האחר:
+<b>בצפונה או בדרומה.</b> שהלבנה מתרחקת מן השמש פעם לצד צפון פעם לצד דרום, ואם ידעו בית דין בדרך החשבון שבאותו זמן ראויה שתהיה לצד צפון ואמרו העדים שראוה נוטה לצד דרום או איפכא, בידוע שעדי שקר הן:
+<b>כמה היה גבוה.</b> מן הארץ לפי ראות עיניכם. אם אמר אחד מן העדים גבוה שתי קומות והאחד אומר שלש, עדותן קיימת. אחד אומר שלש ואחד אומר חמש, עדותן בטלה:
+<b>ולאין היה נוטה.</b> ראשי הפגימה לאיזה צד נוטין, לצד צפון או לצד דרום:
+<b>וכמה היה רחב.</b> שהלבנה משתנה שעורה כפי מה שהיא רחוקה מן החמה או קרובה אליה: 
+
+Mishnah 7
+
+<b>ראש בית דין אומר מקודש.</b> דכתיב (ויקרא כ״ו) וידבר משה את מועדי ה׳, מכאן שראש ב״ד אומר מקודש:
+<b>וכל העם עונין אחריו.</b> דכתיב (שם) מועדי ה׳ אשר תקראו אותם, קרי ביה אתם, דחסר כתיב בלא וי״ו:
+<b>מקודש מקודש.</b> תרי זימני. דכתיב (שם). מקראי קודש, שני מקראות:
+<b>שנראה בזמנו.</b> בליל שלשים:
+<b>אם לא נראה בזמנו.</b> וקובעין ר״ח ליל אחד ושלשים. 
+<b>אין מקדשין אותו.</b> שקדוש החודש אינה חובה, דאמר קרא (ויקרא כ״ה:י׳) וקדשתם את שנת החמשים שנה, שנים אתה מקדש, שחובה על ב״ד לומר מקודשת השנה בשנת היובל, ואין אתה מקדש חדשים, שאין חובה על ב״ד לומר החודש מקודש. וכשנראה בזמנו מקדשים אותו מפני שצריך חיזוק. והלכה כר״א ברבי צדוק: 
+
+Mishnah 8
+
+<b>צורות לבנות.</b> שעור הירח ולאיזה צד קרניה נוטות:
+<b>קיבלן ר״ג.</b> לא מפני שחשב שאפשר שתיראה הירח שחרית במזרח בתחלת הנץ החמה ובו ביום עצמו תראה במערב עם שקיעת החמה, כי זה אי אפשר. אלא שקבל עדותן במה שאמרו שראו הירח במערב ערבית, מפני שידע בדרכי החשבון שהיה אפשר שתיראה באותה הלילה. ובמה שאמרו שראוה שחרית במזרח, אמר טועים הם ועננים כדמות ירח נראה להם ברקיע. דהכי תניא בברייתא [כ״ה.], פעם אחת נתקשרו שמים בעבים ונראתה דמות לבנה בעשרים (ושבעה) [ותשעה] לחודש וכו׳. ור״י בן נורי דאמר עדי שקר הם, היה נראה לו לפי חשבונו שלא היה אפשר שתיראה הירח באותו לילה שאמרו העדים שראו אותה, ואמר עדי שקר הם, לפי שלא היה בין הראיה ובין המולד לפי דעתו, כל כך זמן שיהיה אפשר שתיראה בו. ועל זה השיב רבן גמליאל בברייתא, כך מקובלני מבית אבי אבא פעמים בא בארוכה ופעמים בא בקצרה, כלומר שהזמן שיש בין המולד עד שתראה הירח אינו שוה לעולם׳ אלא פעמים תהיה תנועת הירח מהרה ופעמים מאוחרת. וכפי מהירות תנועת הירח באותו הזמן, דן רבן גמליאל שהיה ראוי שתיראה הלבנה באותו הלילה. לפיכך קיבל עדותן:
+<b>ראינוהו בזמנו.</b> בליל שלשים:
+<b>ובליל עבורו.</b> ליל ל, ואחד:
+<b>וקבלן ר״ג.</b> לא מפני שנאמר שנתרחקה הירח מן השמש בליל ל׳ עד שתיראה, ובליל שלשים וא, חזרה לאחוריה ונתקרבה אצל השמש עד שנתכסית, שאין הירח חוזרת לאחוריה אלא עושה מהלכה בסבוב בגלגלה, אלא שידע ר״ג בחשבונו שבאותו הלילה שאמרו העדים שראוה, כבר נתרחקה הירח מן השמש עד שהיה אפשר שתיראה, לפיכך קיבל עדותן. ובמה שאמרו בליל עבורו לא נראה. אפשר שהיה מפני שכיסה אותו הענן או סיבה אחרת גרמה שהם לא ראו אותה:
+<b>רואה אני את דבריר.</b> לעבר את החודש: 
+
+Mishnah 9
+
+<b>הלד ומצאו ר״ע.</b> לר׳ יהושע:
+<b>מיצר.</b> על שהנשיא גזר עליו לחלל את יוה״כ:
+<b>אשר תקראו.</b> בקריאת ב״ד תלאו הכתוב:
+<b>בא.</b> רבי יהושע אצל ר׳ דוסא:
+<b>למה לא נתפרשו שמותן וכו׳</b> שאם יבא אדם לדון אחר ב״ד שבימיו, לומר וכי ב״ד זה כמשה ואהרן או כאלדד ומידד, אומרים לו שמא חשוב הוא כאותן שנשארו שלא נתפרשו שמותן:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ראוהו בית דין וכל ישראל.</b> בליל שלשים. דסלקא דעתך אמינא הואיל וראוהו בית דין וכל ישראל, אפרסמא ליה מלתא דביום שלושים נראה לקדשו, קמ״ל דאם חשיכה והגיע ליל אחד ושלשים ולא אמרו בית דין מקודש, מעברים אותו וקובעים ראש חודש יום ל״א:
+<b>נחקרו העדים.</b> הכי קאמר, אי נמי נחקרו העדים בלבד ולא הספיקו לומר מקודש עד שהגיע ליל של ל״א, מעברים אותו. דסד״א תהוי חקירת עדים כתחלת דין, ומקודש מקודש כגמר דין, וגמר דין הוי בלילה ונקדשיה בליליא, קמ״ל דלא, שאין מקדשין את החודש בלילה. ומיהו אם ליל שלשים ראו הירח עם שקיעת החמה ויש שהות ביום לומר מקודש קודם צאת הכוכבים, מקדשין אותו, דלא חשיב לילה עד צאת הכוכבים:
+<b>יעמדו שנים ויעידו.</b> מתניתין איירי כגון שראוהו בית דין בלילה ליל שלשים, ואי אפשר לקדשו בלילה. הלכך למחר יעמדו שנים ויעידו, דאם לא על עדותן של אלו על מה יקדשו. אבל אם ראוהו בית דין עם שקיעת החמה בזמן שיש שהות לומר מקודש, יקדשוהו בראייתם, דלא תהא שמיעה ששומעין מפי עדים גדולה מראיה, דהא גבי קידוש החודש לא כתיב עדות, אלא כזה ראה וקדש:
+<b>יעמדו שנים.</b> למחר כשבאים לומר מקודש:
+<b>ויושיבו מחבריהם אצל היחיד.</b> ואף על גב דיחיד מומחה דן אפילו ביחידי, קדוש החודש לא הוה ביחידי. שאין לך מומחה לרבים יותר ממשה רבנו וקאמר ליה רחמנא עד דאיכא אהרן בהדך, דכתיב (שמות י״ב:א׳) ויאמר ה׳ אל משה ואל אהרן וגו׳ החודש הזה לכם: 
+
+Mishnah 2
+
+<b>שהוא קרן.</b> ואינו קרוי שופר, דכתיב (דברים ל״ג:י״ז) בכור שורו הדר לו וקרני ראם קרניו. וגבי ר״ה שופר כתיב (ויקרא כ״ה:ט׳) והעברת שופר תרועה, וגמרינן ר״ה מיובל:
+<b>בקרן היובל.</b> ויובל דכרא הוא, דאמר רבי עקיבא כשהלכתי לגליא היו קורין לדכרא יובלא, אלמא אפילו שופר של איל נקרא קרן. ורבנן אמרי כל השופרות אקרו קרן ואקרו שופר. דפרה, קרן איקרי שופר לא אקרי. והלכה כחכמים: 
+
+Mishnah 3
+
+<b>של יעל פשוט.</b> דלתפלה בעינן פשוטות:
+<b>ופיו מצופה זהב.</b> בשל מקדש קאמר:
+<b>שופר מאריך.</b> לאחר שחצוצרות פוסקים תקיעתם נשמע קול השופר:
+
+Mishnah 4
+
+<b>בשל זכרים.</b> אילים:
+<b>ושתי חצוצרות באמצע.</b> שני שופרות היו להם אחד מכאן ואחד מכאן, וחצוצרות באמצע:
+<b>שמצות היום בחצוצרות.</b> דסתם תענית על צרת צבור, וכתיב (במדבר י׳:ט׳) על הצר הצורר אתכם והרעותם בחצוצרות. ודוקא במקדש עושין כן, אבל בגבולים בזמן שיש שופר אין חצוצרות ובזמן שיש חצוצרות אין שופר, דכתיב (תהילים צ״ח:ו׳) בחצוצרות וקול שופר הריעו לפני המלך ה׳, לפני המלך ה׳ אין, שלא לפני המלך ה׳ לא: 
+
+Mishnah 5
+
+<b>שוה היובל לר״ה לתקיעה.</b> בפשוטים. ואע״ג דתקיעה ביובל לא לתפלה ולא לזכרון אלא לסימן שילוח עבדים וחזרות שדות לבעליהן, אפילו הכי כעין ראש השנה בעי, דגמרינן בגזירה שוה משביעי שביעי, שיהיו כל תקיעות שבחדש השביעי שוות זו כזו. פ״א לתקיעה, למנין התקיעות. ולברכות, למנין הברכות. דבעי למימר מלכיות זכרונות ושופרות ביום הכיפורים של יובל כמו בראש השנה:
+<b>רבי יהודה אומר כו׳</b> ואין הלכה כרבי יהודה ולא כתנא קמא. אלא הלכה בין ראש השנה בין יום הכיפורים של יובל, שניהם בשל זכרים כפופים: 
+
+Mishnah 6
+
+<b>שופר שנסדק ודבקו.</b> בדבק:
+<b>פסול.</b> דהוה ליה כשני שופרות. והני מילי נסדק לארכו. אבל נסדק לרחבו, אם נשתייר ממקום הנחת פה עד מקום הסדק כדי שיעור תקיעה כשר, ואם לאו פסול. וכמה שיעור תקיעה, כדי שיאחזנו בידו ויראה לכאן ולכאן:
+<b>ניקב וסתמו.</b> דוקא שסתמו במינו ונשתייר רובו שלם ולא עכבו הנקבים שנסתמו את התקיעה, כשר. ואם חסר אחד מן התנאים הללו, פסול: 
+
+Mishnah 7
+
+<b>בור.</b> חפירה בקרקע:
+<b>דות.</b> מקום מוקף מחיצות על הארץ:
+<b>פיטם.</b> כלי גדול של חרס:
+<b>אם קול שופר שמע.</b> העומד חוץ לבור, ושמע קול תקיעת התוקע בבור. דאילו אותן שבבור לעולם יצאו, שהן שומעין קול שופר לעולם:
+<b>אם כיון לבו.</b> לצאת:
+<b>יצא.</b> ואע״פ שלא נתכוין התוקע להוציאו. הכא מיירי בחזן הכנסת שתוקע שהוא מתכוין להוציא כל השומעים קול תקיעתו, הלכך אע״ג דלא נתכוין להוציא זה העובר אחורי בית הכנסת ולא ידע ליה, יצא. אבל התוקע להוציא יחיד ידי חובתו בעינן שיתכוין שומע ומשמיע: 
+
+Mishnah 8
+
+<b>והיה כאשר ירים משה ידו וכו׳</b> משום דאיירי לעיל בכוונת הלב, תנא נמי להך דאית בה בשעה שמכוונים לבן לאביהם שבשמים הם מתגברים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>יום טוב של ר״ה.</b> במקדש היו תוקעים. שתקיעת שופר אינה מלאכה, ורבנן הוא דגזור עלה גזירה שמא יטלנו בידו ויעבירנו ד׳ אמות ברשות הרבים, ובמקדש לא גזור דאין איסור שבות דרבנן במקדש:
+<b>אבל לא במדינה.</b> לא בירושלים, ולא בגבולין. והרמב״ם מפרש שירושלים כולה קרויה מקדש, ושאר א״י קרויה מדינה:
+<b>בכל מקום שיש בו ב״ד.</b> ואפילו אינן קבועין אלא שבמקרה באו שם תוקעין בו:
+<b>אלא ביבנה.</b> שהיתה שם סנהדרי גדולה בימיו. וכן בכל מקום שגלתה שם סנהדרי גדולה, אבל לא בב״ד של עשרים ושלשה:
+<b>אמרו לו וכו׳</b> איכא בין אמרו לו לת״ק, דתנא קמא סבר כל מקום שיש בו ב״ד, ואפילו באקראי. ואמרו לו סברי, אחד יבנה ואחד כל מקום שיש בו ב״ד קבוע כמו ביבנה, אבל ב״ד של אקראי לא. והלכה כאמרו לו: 
+
+Mishnah 2
+
+<b>ועוד זאת היתה ירושלים.</b> מתניתין חסורי מחסרא והכי קתני, בירושלים היו תוקעין בכל העיר כל זמן שב״ד יושבים במקדש, שב״ד יושבין עד ששה שעות ביום. וביבנה לא היו תוקעין בכל העיר אלא בפני ב״ד. ועוד זאת היתה ירושלים יתירה על יבנה כו׳:
+<b>כל עיר שהיא רואה.</b> ירושלים. פרט ליושבת בנחל שאע״פ שהיתה קרובה לא היו תוקעין בה:
+<b>ושומעת.</b> פרט ליושבת בראש ההר:
+<b>וקרובה.</b> פרט ליושבת חוץ לתחום:
+<b>ויכולה לבא.</b> פרט למפסיק לה נהר: 
+
+Mishnah 3
+
+<b>לולב ניטל במקדש שבעה.</b> דכתיב (ויקרא כ״ג:מ׳) ושמחתם לפני ה׳ אלהיכם שבעת ימים:
+<b>ובמדינה יום אחד.</b> דכתיב (שם) ולקחתם לכם ביום הראשון:
+<b>ושיהא יום הנף.</b> יום הנפת העומר:
+<b>כולו אסור</b> לאכול מן החדש. וטעמא מפורש בפרק. לולב הגזול: 
+
+Mishnah 4
+
+<b>ונתקלקלו הלוים בשיר.</b> של תמיד של בין הערבים, ולא אמרו בו שיר כלל. לפי שרוב פעמים היו העדים באים קודם המנחה לפיכך תקנו שיר של יו״ט בתמיד של בין הערבים. ובתמיד של שחר שרוב פעמים עדיין לא באו עדים ולא ידעו אם יתקדש היום אם לאו לא תקנו לו שיר של יו״ט, אלא שיר של חול היו אומרים. ואותו פעם שהגיע שעת הקרבת תמיד של בין הערבים ועדיין לא באו עדים, לא ידעו הלוים אם יאמרו שיר של חול או שיר של יו״ט, ולא אמרו שיר כלל:
+<b>נוהגין אותו היום קודש.</b> דמשחשיכה ליל שלאחר כ״ט באלול נהגו בו קודש, שמא יבואו עדים מחר ויקדשוהו ב״ד ונמצא שבלילה ליל יו״ט הוא וכן למחר כל היום עד המנחה. ואם באו עדים קודם המנחה ב״ד מקדשין את החודש ונודע שיפה נהגו בו קודש. ואם מן המנחה ולמעלה באו עדים, אע״פ שאין ב״ד מקדשין אותו היום, ויעברו את אלול ויקדשוהו למחר, אעפ״כ נוהגין אותו בקדושה ואסור במלאכה, דלמא אתי לזלזולי ביה לשנה הבאה ויעשו בו מלאכה כל היום, ואמרי אשתקד נהגנו בו קודש בחנם ומן המנחה ולמעלה חזרנו ונהגנו בו חול:
+<b>שאפילו ראש ב״ד בכל מקום.</b> שנצרך לפרוש ממקום הועד למקום אחר. והרי עיקר מצות [קידוש] החודש תלויה בו, כדתנן [בפ״ב] לעיל ראש ב״ד אומר מקודש, מ״מ לא יהיו צריכין עדים לילך אחריו אלא למקום הועד שהסנהדרין יושבין שם ילכו, וסנהדרין מקדשין אותו בלא ראש ב״ד: 
+
+Mishnah 5
+
+<b>אבות.</b> מגן אברהם:
+<b>וגבורות.</b> אתה גבור:
+<b>קדושת השם.</b> קדוש קדוש קדוש:
+<b>קדושת היום.</b> אתה בחרתנו:
+<b>זכרונות ותוקע שופרות ותוקע.</b> מקראי ילפינן להו, דכתיב (ויקרא כ״ג:כ״ד) זכרון תרועה, ודרשו רז״ל זכרון אלו זכרונות, תרועה אלו שופרות, ואמר קרא (במדברי׳) והיו לכם לזכרון לפני אלהיכם אני ה׳ אלהיכם. מה ת״ל אני ה׳ אלהיכם, למד על כל מקום שיש שם זכרונות ושופרות, יהיו מלכיות עמהם:
+<b>אר״ע וכו׳</b> והלכה כר״ע: 
+
+Mishnah 6
+
+<b>מעשרה מלכיות.</b> ג׳ פסוקים משל תורה, וג׳ משל כתובים, וג׳ משל נביאים, ואחד משל תורה שמשלים בו:
+<b>שלש שלש.</b> אחד של תורה, ואחד של כתובים, ואחד של נביאים. והלכה כר״י בן נורי:
+<b>מלכיות וזכרונות ושופרות של פורענות.</b> כגון אם לא ביד חזקה אמלוך עליכם (יחזקאל כ׳:ל״ג), ויזכור כי בשר המה (תהילים ע״ח:ל״ט), תקעו שופר בגבעה (הושע ה׳:ח׳), וכיוצא בהן. וזכרון יחיד, כגון זכרה לי אלהי לטובה (נחמיה ה׳:י״ט), אע״פ שהוא לטובה אין מזכירין אותו. וכן הלכה:
+<b>רבי יוסי אומר אם השלים בתורה יצא.</b> בגמרא מפרש למלתיה דר״י הכי, ומשלים בתורה, ואם השלים בנביא יצא. והלכה כר״י: 
+
+Mishnah 7
+
+<b>השני מתקיע.</b> המתפלל תפלת המוספין מתקיע, ולא המתפלל תפלה של שחרית. ובשעת השמד תקנו כך, שגזרו שלא יתקעו, והיו אורבים להם כל שש שעות של זמן תפלת השחר, לכך העבירו התקיעה מתפלת השחר לתפלת המוספים:
+<b>ובשעת ההלל.</b> משום דאין אומרים הללבר״ה וביוה״כ, קתני ובשעת ההלל, כלומר בשאר יו״ט שאומרים הלל: 
+
+Mishnah 8
+
+<b>אין מעבירין עליו את התחום.</b> לילך חוץ לתחום כדי להביא שופר, או לילך לשמוע התקיעות:
+<b>בדבר שהוא משום שבות.</b> כגון לחתכו בסכין:
+<b>בדבר שהוא משום ל״ת.</b> כגון לחתכו במגרה דהויא מלאכה גמורה של חרישת עץ. ואיכא דמתני אפכא, דבר שהוא משום שבות, מגל שאין דרך לחתוך בו. דבר שהוא משום ל״ת, סכינא דאורחיה הוא:
+<b>אם רצה ליתן לתוכו יין [יתן]</b> ולא אמרינן מתקן מנא הוא:
+<b>אין מעכבין את התינוקות.</b> שהגיעו לחינוך, ואפילו בשבת, כדי לחנכן במצות, שיהיו מלומדין לתקוע ביו״ט של ר״ה:
+<b>ומתעסקים בהם.</b> וליכא למיגזר דלמא אתו לאתויי ארבע אמות ברה״ר, דהא אינו טרוד במצוה אלא מתעסק בעלמא. ולא גזרו שמא יביאנו ד״א ברה״ר אלא בזמן שהוא חייב בתקיעת שופר, שמתוך שהוא טרוד לצאת ידי חובתו ישכח את השבת: 
+
+Mishnah 9
+
+<b>סדר תקיעות שלש.</b> אחת למלכיות, ואחת לזכרונות, ואחת לשופרות:
+<b>של שלש שלש.</b> תקיעה ותרועה ותקיעה לכל אחת ואחת. לפי שנאמר שתי תרועות במקרא בר״ה, ותרועה אחת ביוה״כ של יובל, וילפינן שביעי שביעי לגזירה שוה ליתן את האמור של זה בזה, ותרועה האמורה ביוה״כ של יובל אנו נותנין אותה לר״ה, נמצאו בר״ה שלש תרועות, ושתי תרועות האמורות בר״ה נותנין אותן ליוה״כ, נמצאו שלש תרועות ביוה״כ. וכל תרועה, פשוטה לפניה ופשוטה לאחריה, דתניא מנין שפשוטה לפניה, ת״ל (ויקרא כ״ה:ט׳) והעברת שופר תרועה, ומנין שפשוטה לאחריה, ת״ל (שם) תעבירו שופר, הרי העברה תחלה וסוף ותרועה בינתים. ולשון העברה פשוטה משמע העברת קול אחד פשוט, הרי לשלש תרועות של ר״ה שש תקיעות, והרי לך שלש של שלש שלש:
+<b>שעור תקיעה.</b> שיעור כל התקיעות, שהם שש תקיעות:
+<b>כשלש תרועות.</b> נמצא שיעור תקיעה אחת כחצי תרועה:
+<b>שעור תרועה כג׳ יבבות.</b> ג׳ קולות בעלמא של כל שהן. וי״מ שכל יבבא היא ג׳ כוחות של כל שהן, נמצא שעור תרועה ט׳ כחות של כל שהן, והכי מסתברא:
+<b>תקע בראשונה.</b> פשוטה שלפני התרועה תקע כדרכה. ומשך בשניה. תקיעה שלאחר התרועה משך כשתים, לצאת בה ידי שתים שהיה צריך לעשות זו אחר זו, פשוטה שלאחריה דמלכיות ופשוטה שלפניה דזכרונות:
+<b>אין בידו אלא אחת.</b> דאפסוקי תקיעה אחת לשתים לא מפסקינן:
+<b>מי שברך.</b> התפלל תפלת המוספין ובירך ט׳ ברכות:
+<b>כשם שש״צ חייב.</b> בין בברכות של ר״ה בין בתפלות של כל השנה, ואינו יוצא י״ח אלא בתפלה שמתפלל הוא בעצמו, כך כל יחיד ויחיד הבקי ויודע להתפלל אינו יוצא ידי חובתו אלא בתפלת עצמו, בין בר״ה בין בשאר כל ימות השנה. ואין ש״צ יורך לפני התיבה אלא להוציא את שאינו בקי:
+<b>ש״צ מוציא את הרבים ידי חובתם.</b> בין בקי בין שאינו בקי, בין בברכות של ר״ה בין בתפלות של כל השנה. ולמה צבור מתפללין בלחש, כדי להסדיר ש״צ את תפלתו. והלכה כחכמים בברכות של כל השנה שאין ש״צ מוציא אלא את שאינו בקי, אבל בברכות של ר״ה ושל יוה״כ ושל יובל שהן ט׳ ברכות ארוכות ואין הכל בקיאין בהן, הלכה כר״ג שכשם שמוציא את שאינו בקי כך מוציא את הבקי:
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+Bartenura on Mishnah Rosh Hashanah
+ברטנורא על משנה ראש השנה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Rosh_Hashanah
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה ראש השנה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>ארבעה ראשי שנים הן.</b> למלכים. מלכי ישראל מונין להם מניסן. שאם מלך מלך בשבט או באדר, משהגיע ניסן כלתה לו שנה ומתחילין למנות לו שנה שניה. ומקרא נפקא לן דמניסן מנינן להו דכתיב (מלכים א ו׳:א׳) ויהי בשמונים שנה וארבע מאות שנה לצאת בני ישראל מארץ מצרים בשנה הרביעית בחדש זיו הוא החודש השני למלוך שלמה על ישראל, מקיש מלכות שלמה ליציאת מצרים, מה יציאת מצרים מניסן מנינן לה, אף למלכות שלמה מניסן מנינן לה. ולמלכי אומות העולם מונין מתשרי, והיינו דתנן לקמן בסמוך באחד בתשרי ראש השנה לשנים, כלומר לשנים של מלכי אומות העולם. ונפקא מינה, לפי שרגילין. למנות זמן שטרות לשנות המלך משנה שעמד בה, משום שלום מלכות. ואם עמד מלך באדר וכתב לו הסופר בניסן שלאחר שלשה עשר חדש, ניסן של שנה שניה, כיון דניסן ראש השנה למלכים, הוה ליה שטר מוקדם ופסול, משום דהאי ניסן של שנה שלישית הוא, ושטרי חוב המוקדמים פסולים, לפי שנמצא טורף לקוחות, שלקחו השדה מן הלוה בין זמנו של שטר לזמן ההלואה, שלא כדין, שהרי קדמה מכירה להלואה, לפיכך קנסוהו לאבד גם מזמן ההלואה ואילך ולא גבי ממשעבדי:
+<b>ולרגלים.</b> הכי קאמר, רגל שבו שהוא פסח, ראש השנה לרגלים לענין הנודר, שאם עברו עליו שלשה רגלים משנדר ולא קיים נדרו עובר על בל תאחר. ורבי שמעון אומר שאינו עובר על בל תאחר עד שיעברו עליו שלש רגלים כסדרן, וחג המצות תחלה, כמו שהן סדורים במקרא (דברים ט״ז:ט״ז). בחג המצות ובחג השבועות ובחג הסוכות. ופסק הלכה, משיעבור עליו רגל אחד בלבד ולא הביא נדרו עובר בעשה, דכתיב (שם י״ב) ובאת שמה והבאתם שמה עולותיכם וגו׳, רגל ראשון שאתה בא אתה צריך להביא. ומשיעברו עליו שלש רגלים עובר על בל תאחר. ואין הלכה כר׳ שמעון דבעי שלש רגלים כסדרן:
+<b>ראש השנה למעשר בהמה.</b> שאין מעשרים מן הנולדים בשנה זו על הנולדים בחברתה, דכתיב (דברים י״ד) עשר תעשר, בשתי מעשרות הכתוב מדבר, אחד מעשר דגן ואחד מעשר בהמה, ואמר קרא שנה שנה, ולא משנה זו על של חברתה:
+<b>ורבי אלעזר ורבי שמעון אומרים באחד בתשרי.</b> כיון דאתקש מעשר בהמה למעשר דגן, מה מעשר דגן ר״ה שלו תשרי, אף מעשר בהמה ר״ה שלו תשרי. ואין הלכה כר״א ור״ש [דאמרי] בא׳ בתשרי. ות״ק סבר כיון דאתקש מעשר בהמה למעשר דגן דכתיב עשר תעשר, מה דגן סמוך לגמרו עישורו, שהרי ר״ה שלו תשרי והוא סמוך לגמרו שכל ימות [החמה] עומד בגורן להתיבש, אף מעשר בהמה נמי סמוך לגמרו עישורו דהיינו אחד באלול, שהבהמות יולדות באב שאז נגמר זמן עיבורן, דהכי ילפינן מקרא. דכתיב (תהלים ס״ה) לבשו כרים הצאן ועמקים יעטפו בר, אימתי לבשו כרים הצאן, כלומר שמתלבשות מהזכרים העולים עליהם ומתעברות, בזמן שהעמקים יעטפו בר, דהיינו באדר שהזריעה צומחת וניכרת יפה. ויולדות באב, דזמן עיבורה של בהמה דקה ה׳ חדשים. הלכך ר״ה של מעשר בהמה בא׳ באלול סמוך לגמרו:
+<b>לשנים.</b> לשני מלכי אומות העולם, כדפרישית לעיל:
+<b>ולשמיטין וליובלות.</b> משנכנס תשרי אסור לחרוש ולזרוע מן התורה:
+<b>ולנטיעה.</b> אם נטע אילן מ״ה יום קודם אחד בתשרי, שהם שתי שבתות לקליטה, שהנטיעה נקלטת בשתי שבתות, ושלשים יום אחר הקליטה להחשב שנה, דשלשים יום בשנה חשובים שנה, הרי מ״ה יום. כשיגיע אחד בתשרי מונין לה שנה שניה משנות הערלה, ולתשרי של שנה האחרת מונין לה שנה שלישית, ולאחר שנה שלישית כשיגיע אחד בתשרי של שנה רביעית, אם חנטו בנטיעה זו פירות, עדיין הם אסורים משום ערלה. שאע״פ שתשרי ר״ה לנטיעה, ט״ו בשבט ר״ה לאילן וזה כבר נעשה אילן, לפיכך אין שנתו מתחדשת לצאת מידי ערלה עד ט״ו בשבט, ומשם ואילך אם יחנטו בו פירות הם תורת רבעי עליהן לאכלן בירושלים, ובט״ו בשבט לשנה הבאה יצאו מידי רבעי פירות החונטים בה מכאן ואילך:
+<b>ולירקות.</b> למעשר ירק שאין. תורמין מן הירק שנלקט לפני ר״ה על הירק הנלקט לאחר ר״ה:
+<b>ראש השנה לאילן.</b> לענין מעשר פירות שאין מעשרין פירות אילן שחנטו קודם שבט. על שחנטו לאחר שבט, דבאילן אזלינן בתר חנטה. אי נמי נפקא מיניה לענין שנה שלישית של שמיטה שנוהג בה מעשר עני, שאותן פירות שחנטו מר״ה של שנה שלישית עד שבט דנין אותן כפירות של שנה שניה שעברה ונוהג בהן מעשר ראשון ומעשר שני, ומשבט ואילך נוהג בהן מעשר ראשון ומעשר עני:   
+
+Mishnah 2
+
+<b>בארבעה פרקים.</b> בשנה:
+<b>בפסח על התבואה.</b> מדאמרה תורה הביאו לפני עומר בפסח כדי שאברך לכם תבואה שבשדות, מינה ידעינן דבפסח נידונים על התבואה:
+<b>ובעצרת על פירות האילן.</b> מדאמרה תורה הביאו לפני שתי הלחם בעצרת כדי שאברך לכם פירות האילן, וחטה עץ קרייה רחמנא דכתיב (בראשית ב׳:י״ז) ומעץ הדעת טוב ורע, כמאן דאמר עץ שאכל אדם הראשון חטה היה:
+<b>כבני מרון.</b> כבני אמריא, ככבשים הללו שמוציאין אותן בפתח קטן זה אחר זה לעשרן, ואין שנים יכולים לצאת כאחד:
+<b>היוצר יחד לבם.</b> הכי קאמר, היוצר והוא הקב״ה רואה יחד לבם ומבין אל כל מעשיהם שאע״פ שעוברים לפניו אחד אחד, מ״מ כולן נסקרים בסקירה אחת:
+<b>ובחג נידונין על המים.</b> מדאמרה תורה נסכו לפני מים בחג: 
+
+Mishnah 3
+
+<b>שלוחין יוצאין.</b> כשקדשו בית דין את החודש שולחין ומודיעין לגולה יום שקידשוהו, אם ביום שלשים וחודש שעבר חסר, אם ביום ל״א וחודש שעבר מלא. ושלוחי בית דין אין מחללין לא את השבת ולא את יום טוב:
+<b>ועל אב מפני התענית.</b> לפי שהוכפלו בו צרות יותר משאר תעניות:
+<b>ועל אלול מפני ראש השנה.</b> מודיעין מתי אלול ועושין ראש השנה ביום שלשים באלול בגולה, דרוב שנים אין אלול מעובר. ואע״פ שספק בידם שמא יעברוהו בית דין, אי אפשר להם לדעת, ועל כרחן הולכים אחר רוב שנים. ואם לא ידעו מתי מתחיל [אלול] לא ידעו יום שלושים שלו:
+<b>ועל תשרי מפני תקנת המועדות.</b> לאחר שקדשו בית דין לתשרי, השלוחין יוצאין ליום המחרת והולכין עד מקום שיכולין להגיע עד החג ומודיעין אותם אם עיברו ב״ד את אלול אם לאו, כדי שלא יהא לבן נוקפן ביום הכפורים ובסוכות:
+<b>פסח קטן.</b> פסח שני: 
+
+Mishnah 4
+
+<b>מחללין את השבת.</b> עדים שראו את החודש, כדי לילך ולהודיע לב״ד:
+<b>שבהם שלוחי בית דין יוצאים לסוריא.</b> להודיע לגולה יום קביעותם, הלכך חשיבי. ומן התורה מחללין על כולן, אבל רבנן אסרו לפי שאין תקון המועדות תלוי בהן, אבל שני חדשים אלו העמידו על דין תורה, שכל המועדות תלויין בהן:
+<b>תקנת קרבן.</b> של ראש חודש שיהא קרב בזמנו: 
+
+Mishnah 5
+
+<b>בעליל.</b> למעלה מן הארץ הרבה, שהכל רואים אותה:
+<b>שלא בעליל.</b> למטה בשפולו של רקיע סמוך לארץ, ואדמומית החמה מכסה אותה ואינה ניכרת כל כך:
+<b>אין מחללין.</b> דודאי ראו אותה בירושלים. ואין הלכה כרבי יוסי:
+
+Mishnah 6
+
+<b>ארבעים זוג.</b> כתי עדים זוג אחר זוג:
+<b>ועכבן רבי עקיבא.</b> שלא היה לבית דין צורך בהן:
+<b>אתה מכשילן לעתיד לבא.</b> שימנעו מלבוא להעיד כשיראו שדבריהן לא נשמעו. והלכה כרבן גמליאל: 
+
+Mishnah 7
+
+<b>אב ובנו וכל הקרובים כשרים לעדות החדש.</b> דאמר להו רחמנא למשה ולאהרן (שמות י״ב:ב׳) החדש הזה לכם, עדות זו של חדש תהא כשרה בכם ואע״פ שאתם אחים. ורבנן דפליגי עליה אמרי, החדש הזה לכם, עדות זו תהא מסורה לכם, לגדולים שבדור כמותכם. ואין הלכה כרבי שמעון: 
+
+Mishnah 8
+
+<b>משחקים בקוביא.</b> עצמות שמשחקים בהן בערבון. ואמור רבנן אסמכתא לא קניא והרי הן גזלנים מדרבנן:
+<b>ומלוי בריבית.</b> לא קרוי גזלן דאורייתא למפסליה, דהא מנפשיה יהיב ליה:
+<b>מפריחי יונים.</b> היינו כעין קוביא, אם תקדמיה יונך ליוני:
+<b>וסוחרי שביעית.</b> עושין סחורה בפירות שביעית, ורחמנא אמר לאכלה ולא לסחורה. ולפי שנחשדו כל אלו לעבור על דת מחמת ממון, חשדום להיות מעידים שקר על שוחד:
+<b>והעבדים.</b> פסולים דאורייתא הם, קל וחומר מאשה:
+<b>עדות שאין האשה כשרה לה.</b> לפי שיש עדות שהאשה כשרה, כגון להעיד לאשה שמת בעלה להתירה לינשא לזרים, וכן להעיד על סוטה שנטמאת שלא תשתה. והנך פסולין דרבנן, נמי כשרים. אבל פסולין בעבירה מן התורה לא הכשירו חכמים בעדות האשה, ואע״פ שהכשירו העבד והאשה שהן פסולים לעדות מן התורה: 
+
+Mishnah 9
+
+<b>ואם צודה להם.</b> אורב. כמו ואתה צודה את נפשי לקחתה (שמואל א׳ כ״ד):
+<b>שנאמר אלה מועדי ה׳</b> וכל מקום שנאמר מועד במועדו, דוחה את השבת:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אם אינן מכירין אותו.</b> אם אין בית דין מכירין את העד אם נאמן וכשר הוא:
+<b>משלחים.</b> בית דין שבעירו:
+<b>אחר עמו.</b> זוג אחר של עדים, להעיד עליו לפני ב״ד הגדול שמקדשים את החודש:
+<b>משקלקלו המינין.</b> ששכרו עדי שקר להטעות את החכמים: 
+
+Mishnah 2
+
+<b>היו משיאין משואות.</b> לאחר שקידשו החודש. ולא היו צריכין לשכור שלוחין לשלוח לגולה ולהודיע, שהמשואות היו מודיעין אותן:
+<b>משקלקלו הכותים.</b> והשיאו גם הם משואות שלא בזמן, להטעות. לפי שבית דין לא היו משיאין משואות אלא על החודש שנתקדש ביום שלשים, וכשלא היו משיאין לערב של יום שלשים הכל יודעים שהחדש מעובר, ופעם אחת עיברו בית דין את החודש ולא עשו משואות לערב של יום שלשים, והכותים השיאו בהרים שלהם והטעו בני הגולה לעשותו חסר: 
+
+Mishnah 3
+
+<b>כלונסאות.</b> עצים ארוכים וגבוהים. תרגום נס כלונס. כדי שיראו למרחוק:
+<b>וקנים ועצי שמן ונעורת של פשתן.</b> כל אלו מרבים שלהבת: 
+
+Mishnah 4
+
+<b>מהר המשחה.</b> הר הזיתים שהוא נגד ירושלים במזרחה
+<b>כל הגולה.</b> בני בבל:
+<b>כמדורת אש.</b> שכל אחד ואחד נוטל אבוקה ומעלה לראש גגו: 
+
+Mishnah 5
+
+<b>לא היו זזים משם כל היום.</b> העדים שיצאו חוץ לתחומן בשבת ובאו להעיד. שהיוצא חוץ לתחום אין לו אלא ארבע אמות: 
+
+Mishnah 6
+
+<b>לפני החמה או לאחר החמה.</b> פגימתה של לבנה לפני החמה, נוטה לצד החמה, או לצד אחר. ועלה קתני סיפא אם אמר לצד החמה לא אמר כלום, שמעולם לא ראתה חמה פגימתה של לבנה, דלעולם החלק המאיר ממנה נוטה לצד השמש והחלק הפגום נוטה לצד האחר:
+<b>בצפונה או בדרומה.</b> שהלבנה מתרחקת מן השמש פעם לצד צפון פעם לצד דרום, ואם ידעו בית דין בדרך החשבון שבאותו זמן ראויה שתהיה לצד צפון ואמרו העדים שראוה נוטה לצד דרום או איפכא, בידוע שעדי שקר הן:
+<b>כמה היה גבוה.</b> מן הארץ לפי ראות עיניכם. אם אמר אחד מן העדים גבוה שתי קומות והאחד אומר שלש, עדותן קיימת. אחד אומר שלש ואחד אומר חמש, עדותן בטלה:
+<b>ולאין היה נוטה.</b> ראשי הפגימה לאיזה צד נוטין, לצד צפון או לצד דרום:
+<b>וכמה היה רחב.</b> שהלבנה משתנה שעורה כפי מה שהיא רחוקה מן החמה או קרובה אליה: 
+
+Mishnah 7
+
+<b>ראש בית דין אומר מקודש.</b> דכתיב (ויקרא כ״ו) וידבר משה את מועדי ה׳, מכאן שראש ב״ד אומר מקודש:
+<b>וכל העם עונין אחריו.</b> דכתיב (שם) מועדי ה׳ אשר תקראו אותם, קרי ביה אתם, דחסר כתיב בלא וי״ו:
+<b>מקודש מקודש.</b> תרי זימני. דכתיב (שם). מקראי קודש, שני מקראות:
+<b>שנראה בזמנו.</b> בליל שלשים:
+<b>אם לא נראה בזמנו.</b> וקובעין ר״ח ליל אחד ושלשים. 
+<b>אין מקדשין אותו.</b> שקדוש החודש אינה חובה, דאמר קרא (ויקרא כ״ה:י׳) וקדשתם את שנת החמשים שנה, שנים אתה מקדש, שחובה על ב״ד לומר מקודשת השנה בשנת היובל, ואין אתה מקדש חדשים, שאין חובה על ב״ד לומר החודש מקודש. וכשנראה בזמנו מקדשים אותו מפני שצריך חיזוק. והלכה כר״א ברבי צדוק: 
+
+Mishnah 8
+
+<b>צורות לבנות.</b> שעור הירח ולאיזה צד קרניה נוטות:
+<b>קיבלן ר״ג.</b> לא מפני שחשב שאפשר שתיראה הירח שחרית במזרח בתחלת הנץ החמה ובו ביום עצמו תראה במערב עם שקיעת החמה, כי זה אי אפשר. אלא שקבל עדותן במה שאמרו שראו הירח במערב ערבית, מפני שידע בדרכי החשבון שהיה אפשר שתיראה באותה הלילה. ובמה שאמרו שראוה שחרית במזרח, אמר טועים הם ועננים כדמות ירח נראה להם ברקיע. דהכי תניא בברייתא [כ״ה.], פעם אחת נתקשרו שמים בעבים ונראתה דמות לבנה בעשרים (ושבעה) [ותשעה] לחודש וכו׳. ור״י בן נורי דאמר עדי שקר הם, היה נראה לו לפי חשבונו שלא היה אפשר שתיראה הירח באותו לילה שאמרו העדים שראו אותה, ואמר עדי שקר הם, לפי שלא היה בין הראיה ובין המולד לפי דעתו, כל כך זמן שיהיה אפשר שתיראה בו. ועל זה השיב רבן גמליאל בברייתא, כך מקובלני מבית אבי אבא פעמים בא בארוכה ופעמים בא בקצרה, כלומר שהזמן שיש בין המולד עד שתראה הירח אינו שוה לעולם׳ אלא פעמים תהיה תנועת הירח מהרה ופעמים מאוחרת. וכפי מהירות תנועת הירח באותו הזמן, דן רבן גמליאל שהיה ראוי שתיראה הלבנה באותו הלילה. לפיכך קיבל עדותן:
+<b>ראינוהו בזמנו.</b> בליל שלשים:
+<b>ובליל עבורו.</b> ליל ל, ואחד:
+<b>וקבלן ר״ג.</b> לא מפני שנאמר שנתרחקה הירח מן השמש בליל ל׳ עד שתיראה, ובליל שלשים וא, חזרה לאחוריה ונתקרבה אצל השמש עד שנתכסית, שאין הירח חוזרת לאחוריה אלא עושה מהלכה בסבוב בגלגלה, אלא שידע ר״ג בחשבונו שבאותו הלילה שאמרו העדים שראוה, כבר נתרחקה הירח מן השמש עד שהיה אפשר שתיראה, לפיכך קיבל עדותן. ובמה שאמרו בליל עבורו לא נראה. אפשר שהיה מפני שכיסה אותו הענן או סיבה אחרת גרמה שהם לא ראו אותה:
+<b>רואה אני את דבריר.</b> לעבר את החודש: 
+
+Mishnah 9
+
+<b>הלד ומצאו ר״ע.</b> לר׳ יהושע:
+<b>מיצר.</b> על שהנשיא גזר עליו לחלל את יוה״כ:
+<b>אשר תקראו.</b> בקריאת ב״ד תלאו הכתוב:
+<b>בא.</b> רבי יהושע אצל ר׳ דוסא:
+<b>למה לא נתפרשו שמותן וכו׳</b> שאם יבא אדם לדון אחר ב״ד שבימיו, לומר וכי ב״ד זה כמשה ואהרן או כאלדד ומידד, אומרים לו שמא חשוב הוא כאותן שנשארו שלא נתפרשו שמותן:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ראוהו בית דין וכל ישראל.</b> בליל שלשים. דסלקא דעתך אמינא הואיל וראוהו בית דין וכל ישראל, אפרסמא ליה מלתא דביום שלושים נראה לקדשו, קמ״ל דאם חשיכה והגיע ליל אחד ושלשים ולא אמרו בית דין מקודש, מעברים אותו וקובעים ראש חודש יום ל״א:
+<b>נחקרו העדים.</b> הכי קאמר, אי נמי נחקרו העדים בלבד ולא הספיקו לומר מקודש עד שהגיע ליל של ל״א, מעברים אותו. דסד״א תהוי חקירת עדים כתחלת דין, ומקודש מקודש כגמר דין, וגמר דין הוי בלילה ונקדשיה בליליא, קמ״ל דלא, שאין מקדשין את החודש בלילה. ומיהו אם ליל שלשים ראו הירח עם שקיעת החמה ויש שהות ביום לומר מקודש קודם צאת הכוכבים, מקדשין אותו, דלא חשיב לילה עד צאת הכוכבים:
+<b>יעמדו שנים ויעידו.</b> מתניתין איירי כגון שראוהו בית דין בלילה ליל שלשים, ואי אפשר לקדשו בלילה. הלכך למחר יעמדו שנים ויעידו, דאם לא על עדותן של אלו על מה יקדשו. אבל אם ראוהו בית דין עם שקיעת החמה בזמן שיש שהות לומר מקודש, יקדשוהו בראייתם, דלא תהא שמיעה ששומעין מפי עדים גדולה מראיה, דהא גבי קידוש החודש לא כתיב עדות, אלא כזה ראה וקדש:
+<b>יעמדו שנים.</b> למחר כשבאים לומר מקודש:
+<b>ויושיבו מחבריהם אצל היחיד.</b> ואף על גב דיחיד מומחה דן אפילו ביחידי, קדוש החודש לא הוה ביחידי. שאין לך מומחה לרבים יותר ממשה רבנו וקאמר ליה רחמנא עד דאיכא אהרן בהדך, דכתיב (שמות י״ב:א׳) ויאמר ה׳ אל משה ואל אהרן וגו׳ החודש הזה לכם: 
+
+Mishnah 2
+
+<b>שהוא קרן.</b> ואינו קרוי שופר, דכתיב (דברים ל״ג:י״ז) בכור שורו הדר לו וקרני ראם קרניו. וגבי ר״ה שופר כתיב (ויקרא כ״ה:ט׳) והעברת שופר תרועה, וגמרינן ר״ה מיובל:
+<b>בקרן היובל.</b> ויובל דכרא הוא, דאמר רבי עקיבא כשהלכתי לגליא היו קורין לדכרא יובלא, אלמא אפילו שופר של איל נקרא קרן. ורבנן אמרי כל השופרות אקרו קרן ואקרו שופר. דפרה, קרן איקרי שופר לא אקרי. והלכה כחכמים: 
+
+Mishnah 3
+
+<b>של יעל פשוט.</b> דלתפלה בעינן פשוטות:
+<b>ופיו מצופה זהב.</b> בשל מקדש קאמר:
+<b>שופר מאריך.</b> לאחר שחצוצרות פוסקים תקיעתם נשמע קול השופר:
+
+Mishnah 4
+
+<b>בשל זכרים.</b> אילים:
+<b>ושתי חצוצרות באמצע.</b> שני שופרות היו להם אחד מכאן ואחד מכאן, וחצוצרות באמצע:
+<b>שמצות היום בחצוצרות.</b> דסתם תענית על צרת צבור, וכתיב (במדבר י׳:ט׳) על הצר הצורר אתכם והרעותם בחצוצרות. ודוקא במקדש עושין כן, אבל בגבולים בזמן שיש שופר אין חצוצרות ובזמן שיש חצוצרות אין שופר, דכתיב (תהילים צ״ח:ו׳) בחצוצרות וקול שופר הריעו לפני המלך ה׳, לפני המלך ה׳ אין, שלא לפני המלך ה׳ לא: 
+
+Mishnah 5
+
+<b>שוה היובל לר״ה לתקיעה.</b> בפשוטים. ואע״ג דתקיעה ביובל לא לתפלה ולא לזכרון אלא לסימן שילוח עבדים וחזרות שדות לבעליהן, אפילו הכי כעין ראש השנה בעי, דגמרינן בגזירה שוה משביעי שביעי, שיהיו כל תקיעות שבחדש השביעי שוות זו כזו. פ״א לתקיעה, למנין התקיעות. ולברכות, למנין הברכות. דבעי למימר מלכיות זכרונות ושופרות ביום הכיפורים של יובל כמו בראש השנה:
+<b>רבי יהודה אומר כו׳</b> ואין הלכה כרבי יהודה ולא כתנא קמא. אלא הלכה בין ראש השנה בין יום הכיפורים של יובל, שניהם בשל זכרים כפופים: 
+
+Mishnah 6
+
+<b>שופר שנסדק ודבקו.</b> בדבק:
+<b>פסול.</b> דהוה ליה כשני שופרות. והני מילי נסדק לארכו. אבל נסדק לרחבו, אם נשתייר ממקום הנחת פה עד מקום הסדק כדי שיעור תקיעה כשר, ואם לאו פסול. וכמה שיעור תקיעה, כדי שיאחזנו בידו ויראה לכאן ולכאן:
+<b>ניקב וסתמו.</b> דוקא שסתמו במינו ונשתייר רובו שלם ולא עכבו הנקבים שנסתמו את התקיעה, כשר. ואם חסר אחד מן התנאים הללו, פסול: 
+
+Mishnah 7
+
+<b>בור.</b> חפירה בקרקע:
+<b>דות.</b> מקום מוקף מחיצות על הארץ:
+<b>פיטם.</b> כלי גדול של חרס:
+<b>אם קול שופר שמע.</b> העומד חוץ לבור, ושמע קול תקיעת התוקע בבור. דאילו אותן שבבור לעולם יצאו, שהן שומעין קול שופר לעולם:
+<b>אם כיון לבו.</b> לצאת:
+<b>יצא.</b> ואע״פ שלא נתכוין התוקע להוציאו. הכא מיירי בחזן הכנסת שתוקע שהוא מתכוין להוציא כל השומעים קול תקיעתו, הלכך אע״ג דלא נתכוין להוציא זה העובר אחורי בית הכנסת ולא ידע ליה, יצא. אבל התוקע להוציא יחיד ידי חובתו בעינן שיתכוין שומע ומשמיע: 
+
+Mishnah 8
+
+<b>והיה כאשר ירים משה ידו וכו׳</b> משום דאיירי לעיל בכוונת הלב, תנא נמי להך דאית בה בשעה שמכוונים לבן לאביהם שבשמים הם מתגברים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>יום טוב של ר״ה.</b> במקדש היו תוקעים. שתקיעת שופר אינה מלאכה, ורבנן הוא דגזור עלה גזירה שמא יטלנו בידו ויעבירנו ד׳ אמות ברשות הרבים, ובמקדש לא גזור דאין איסור שבות דרבנן במקדש:
+<b>אבל לא במדינה.</b> לא בירושלים, ולא בגבולין. והרמב״ם מפרש שירושלים כולה קרויה מקדש, ושאר א״י קרויה מדינה:
+<b>בכל מקום שיש בו ב״ד.</b> ואפילו אינן קבועין אלא שבמקרה באו שם תוקעין בו:
+<b>אלא ביבנה.</b> שהיתה שם סנהדרי גדולה בימיו. וכן בכל מקום שגלתה שם סנהדרי גדולה, אבל לא בב״ד של עשרים ושלשה:
+<b>אמרו לו וכו׳</b> איכא בין אמרו לו לת״ק, דתנא קמא סבר כל מקום שיש בו ב״ד, ואפילו באקראי. ואמרו לו סברי, אחד יבנה ואחד כל מקום שיש בו ב״ד קבוע כמו ביבנה, אבל ב״ד של אקראי לא. והלכה כאמרו לו: 
+
+Mishnah 2
+
+<b>ועוד זאת היתה ירושלים.</b> מתניתין חסורי מחסרא והכי קתני, בירושלים היו תוקעין בכל העיר כל זמן שב״ד יושבים במקדש, שב״ד יושבין עד ששה שעות ביום. וביבנה לא היו תוקעין בכל העיר אלא בפני ב״ד. ועוד זאת היתה ירושלים יתירה על יבנה כו׳:
+<b>כל עיר שהיא רואה.</b> ירושלים. פרט ליושבת בנחל שאע״פ שהיתה קרובה לא היו תוקעין בה:
+<b>ושומעת.</b> פרט ליושבת בראש ההר:
+<b>וקרובה.</b> פרט ליושבת חוץ לתחום:
+<b>ויכולה לבא.</b> פרט למפסיק לה נהר: 
+
+Mishnah 3
+
+<b>לולב ניטל במקדש שבעה.</b> דכתיב (ויקרא כ״ג:מ׳) ושמחתם לפני ה׳ אלהיכם שבעת ימים:
+<b>ובמדינה יום אחד.</b> דכתיב (שם) ולקחתם לכם ביום הראשון:
+<b>ושיהא יום הנף.</b> יום הנפת העומר:
+<b>כולו אסור</b> לאכול מן החדש. וטעמא מפורש בפרק. לולב הגזול: 
+
+Mishnah 4
+
+<b>ונתקלקלו הלוים בשיר.</b> של תמיד של בין הערבים, ולא אמרו בו שיר כלל. לפי שרוב פעמים היו העדים באים קודם המנחה לפיכך תקנו שיר של יו״ט בתמיד של בין הערבים. ובתמיד של שחר שרוב פעמים עדיין לא באו עדים ולא ידעו אם יתקדש היום אם לאו לא תקנו לו שיר של יו״ט, אלא שיר של חול היו אומרים. ואותו פעם שהגיע שעת הקרבת תמיד של בין הערבים ועדיין לא באו עדים, לא ידעו הלוים אם יאמרו שיר של חול או שיר של יו״ט, ולא אמרו שיר כלל:
+<b>נוהגין אותו היום קודש.</b> דמשחשיכה ליל שלאחר כ״ט באלול נהגו בו קודש, שמא יבואו עדים מחר ויקדשוהו ב״ד ונמצא שבלילה ליל יו״ט הוא וכן למחר כל היום עד המנחה. ואם באו עדים קודם המנחה ב״ד מקדשין את החודש ונודע שיפה נהגו בו קודש. ואם מן המנחה ולמעלה באו עדים, אע״פ שאין ב״ד מקדשין אותו היום, ויעברו את אלול ויקדשוהו למחר, אעפ״כ נוהגין אותו בקדושה ואסור במלאכה, דלמא אתי לזלזולי ביה לשנה הבאה ויעשו בו מלאכה כל היום, ואמרי אשתקד נהגנו בו קודש בחנם ומן המנחה ולמעלה חזרנו ונהגנו בו חול:
+<b>שאפילו ראש ב״ד בכל מקום.</b> שנצרך לפרוש ממקום הועד למקום אחר. והרי עיקר מצות [קידוש] החודש תלויה בו, כדתנן [בפ״ב] לעיל ראש ב״ד אומר מקודש, מ״מ לא יהיו צריכין עדים לילך אחריו אלא למקום הועד שהסנהדרין יושבין שם ילכו, וסנהדרין מקדשין אותו בלא ראש ב״ד: 
+
+Mishnah 5
+
+<b>אבות.</b> מגן אברהם:
+<b>וגבורות.</b> אתה גבור:
+<b>קדושת השם.</b> קדוש קדוש קדוש:
+<b>קדושת היום.</b> אתה בחרתנו:
+<b>זכרונות ותוקע שופרות ותוקע.</b> מקראי ילפינן להו, דכתיב (ויקרא כ״ג:כ״ד) זכרון תרועה, ודרשו רז״ל זכרון אלו זכרונות, תרועה אלו שופרות, ואמר קרא (במדברי׳) והיו לכם לזכרון לפני אלהיכם אני ה׳ אלהיכם. מה ת״ל אני ה׳ אלהיכם, למד על כל מקום שיש שם זכרונות ושופרות, יהיו מלכיות עמהם:
+<b>אר״ע וכו׳</b> והלכה כר״ע: 
+
+Mishnah 6
+
+<b>מעשרה מלכיות.</b> ג׳ פסוקים משל תורה, וג׳ משל כתובים, וג׳ משל נביאים, ואחד משל תורה שמשלים בו:
+<b>שלש שלש.</b> אחד של תורה, ואחד של כתובים, ואחד של נביאים. והלכה כר״י בן נורי:
+<b>מלכיות וזכרונות ושופרות של פורענות.</b> כגון אם לא ביד חזקה אמלוך עליכם (יחזקאל כ׳:ל״ג), ויזכור כי בשר המה (תהילים ע״ח:ל״ט), תקעו שופר בגבעה (הושע ה׳:ח׳), וכיוצא בהן. וזכרון יחיד, כגון זכרה לי אלהי לטובה (נחמיה ה׳:י״ט), אע״פ שהוא לטובה אין מזכירין אותו. וכן הלכה:
+<b>רבי יוסי אומר אם השלים בתורה יצא.</b> בגמרא מפרש למלתיה דר״י הכי, ומשלים בתורה, ואם השלים בנביא יצא. והלכה כר״י: 
+
+Mishnah 7
+
+<b>השני מתקיע.</b> המתפלל תפלת המוספין מתקיע, ולא המתפלל תפלה של שחרית. ובשעת השמד תקנו כך, שגזרו שלא יתקעו, והיו אורבים להם כל שש שעות של זמן תפלת השחר, לכך העבירו התקיעה מתפלת השחר לתפלת המוספים:
+<b>ובשעת ההלל.</b> משום דאין אומרים הללבר״ה וביוה״כ, קתני ובשעת ההלל, כלומר בשאר יו״ט שאומרים הלל: 
+
+Mishnah 8
+
+<b>אין מעבירין עליו את התחום.</b> לילך חוץ לתחום כדי להביא שופר, או לילך לשמוע התקיעות:
+<b>בדבר שהוא משום שבות.</b> כגון לחתכו בסכין:
+<b>בדבר שהוא משום ל״ת.</b> כגון לחתכו במגרה דהויא מלאכה גמורה של חרישת עץ. ואיכא דמתני אפכא, דבר שהוא משום שבות, מגל שאין דרך לחתוך בו. דבר שהוא משום ל״ת, סכינא דאורחיה הוא:
+<b>אם רצה ליתן לתוכו יין [יתן]</b> ולא אמרינן מתקן מנא הוא:
+<b>אין מעכבין את התינוקות.</b> שהגיעו לחינוך, ואפילו בשבת, כדי לחנכן במצות, שיהיו מלומדין לתקוע ביו״ט של ר״ה:
+<b>ומתעסקים בהם.</b> וליכא למיגזר דלמא אתו לאתויי ארבע אמות ברה״ר, דהא אינו טרוד במצוה אלא מתעסק בעלמא. ולא גזרו שמא יביאנו ד״א ברה״ר אלא בזמן שהוא חייב בתקיעת שופר, שמתוך שהוא טרוד לצאת ידי חובתו ישכח את השבת: 
+
+Mishnah 9
+
+<b>סדר תקיעות שלש.</b> אחת למלכיות, ואחת לזכרונות, ואחת לשופרות:
+<b>של שלש שלש.</b> תקיעה ותרועה ותקיעה לכל אחת ואחת. לפי שנאמר שתי תרועות במקרא בר״ה, ותרועה אחת ביוה״כ של יובל, וילפינן שביעי שביעי לגזירה שוה ליתן את האמור של זה בזה, ותרועה האמורה ביוה״כ של יובל אנו נותנין אותה לר״ה, נמצאו בר״ה שלש תרועות, ושתי תרועות האמורות בר״ה נותנין אותן ליוה״כ, נמצאו שלש תרועות ביוה״כ. וכל תרועה, פשוטה לפניה ופשוטה לאחריה, דתניא מנין שפשוטה לפניה, ת״ל (ויקרא כ״ה:ט׳) והעברת שופר תרועה, ומנין שפשוטה לאחריה, ת״ל (שם) תעבירו שופר, הרי העברה תחלה וסוף ותרועה בינתים. ולשון העברה פשוטה משמע העברת קול אחד פשוט, הרי לשלש תרועות של ר״ה שש תקיעות, והרי לך שלש של שלש שלש:
+<b>שעור תקיעה.</b> שיעור כל התקיעות, שהם שש תקיעות:
+<b>כשלש תרועות.</b> נמצא שיעור תקיעה אחת כחצי תרועה:
+<b>שעור תרועה כג׳ יבבות.</b> ג׳ קולות בעלמא של כל שהן. וי״מ שכל יבבא היא ג׳ כוחות של כל שהן, נמצא שעור תרועה ט׳ כחות של כל שהן, והכי מסתברא:
+<b>תקע בראשונה.</b> פשוטה שלפני התרועה תקע כדרכה. ומשך בשניה. תקיעה שלאחר התרועה משך כשתים, לצאת בה ידי שתים שהיה צריך לעשות זו אחר זו, פשוטה שלאחריה דמלכיות ופשוטה שלפניה דזכרונות:
+<b>אין בידו אלא אחת.</b> דאפסוקי תקיעה אחת לשתים לא מפסקינן:
+<b>מי שברך.</b> התפלל תפלת המוספין ובירך ט׳ ברכות:
+<b>כשם שש״צ חייב.</b> בין בברכות של ר״ה בין בתפלות של כל השנה, ואינו יוצא י״ח אלא בתפלה שמתפלל הוא בעצמו, כך כל יחיד ויחיד הבקי ויודע להתפלל אינו יוצא ידי חובתו אלא בתפלת עצמו, בין בר״ה בין בשאר כל ימות השנה. ואין ש״צ יורך לפני התיבה אלא להוציא את שאינו בקי:
+<b>ש״צ מוציא את הרבים ידי חובתם.</b> בין בקי בין שאינו בקי, בין בברכות של ר״ה בין בתפלות של כל השנה. ולמה צבור מתפללין בלחש, כדי להסדיר ש״צ את תפלתו. והלכה כחכמים בברכות של כל השנה שאין ש״צ מוציא אלא את שאינו בקי, אבל בברכות של ר״ה ושל יוה״כ ושל יובל שהן ט׳ ברכות ארוכות ואין הכל בקיאין בהן, הלכה כר״ג שכשם שמוציא את שאינו בקי כך מוציא את הבקי:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shabbat/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shabbat/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt
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@@ -0,0 +1,1402 @@
+Bartenura on Mishnah Shabbat
+ברטנורא על משנה שבת
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Shabbat
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+יציאות השבת – transferring an object from one domain to [another] domain (i.e., removing taking out of the house – see Talmud Shabbat 2b) that are mentioned concerning the Sabbath and carrying in are also called transferring since one takes out from one domain to another domain. And the fact that [the Mishnah] teaches יציאות /carrying (on the Sabbath) and it does not teach הוצאות /transferring, is because it uses the language of the Bible, as it is written (Exodus 16:29): “Let no one leave his place [on the seventh day],” and from it, we derive transferring, that a person should not leave with a utensil in his hand to collect the Manna.
+שתים שהן ארבע – two from the Torah, transferring an object and carrying [it] in to the house owner who stands inside in the private domain, and on these two, a person is liable for a sin-offering for his inadvertent violation, and divine punishment by premature/sudden death for a willful violation, and stoning for his being warned, like in all the rest of the prohibited labors of Shabbat.
+שהן ארבע – from their words (i.e., the Rabbis), they added two, to prohibit ab initio a case where the work is done by two people – this one uprooting and this place setting it down, for two who did it are exempt, as it states (Leviticus 4:27): “by doing any of the things which by the LORD’s commandments ought not to be done, [and he realizes his guilt].” The one who does all of it, but not the one who does part of it, and similarly, in all the labors of Shabbat we say that an individual who did it is liable; two who did it are exempt.
+שתים שהן ארבע בחוץ – two from the Torah, taking out and carrying in for the poor person who stands outside in the public domain.
+שהן ארבע – from their words (i.e., the Rabbis), they added two to prohibit ab initio, as this person uproots it and the other person sets it down.
+פשט העני את ידו – and in it is a box or a basket that he receives in it loaves of bread from the owner of the house, and for this reason, [the Mishnah] took hold of the language of הוצאה /removal in the language of the poor person and the rich person, for it incidentally comes to teach us that a commandment that comes through a transgression is prohibited and they are liable upon it.
+ונתן לתוך ידו של בעל הבית – that he performs uprooting from the public domain and placement in the private domain.
+או שנטל מתוכה והוציא – the object, and placed it in the public domain, and performed uprooting and placing down.
+העני חייב – as he did complete work, for it is two from the Torah for the person standing outside, and even though we require uprooting from the place where he will be four handbreadths by four handbreadths and setting down in a place where he will be four-by-four [handbreadths] and there isn’t found there [that amount] for the hand of the poor person and the owner of the house, there isn’t there a place where there will be four-by-four [handbreadths] , we say in the Gemara (Talmud Shabbat 5a) that the hand of a person is considered as four-by-four [handbreadths], since it is made to place it down and to take from it objects and even many large ones.
+ובעל הבית פטור – he (i.e., the owner of the house) is exempt and it is completely permitted, for he had not done anything.
+פשט בעל הבית כו' בעל הבית חייב – for this is two from the Torah for the person who stands inside.
+פשט העני כו' – for the poor person made an uprooting from the public domain.
+ונטל בעל הבית מתוכה – and placed it inside, for the owner of the house did a placing down [of the object] in the private domain.
+
+והוציא – the poor person [removed it] and placed it down in the public domain.
+שניהם פטורים – for neither of them had done a complete [cycle] of work/labor. But it is prohibited to do this lest everyone come on his own to do a complete [cycle of] work on the Sabbath day. There are two [forms of work] “from their words” (i.e., from the Rabbis), one for the poor person outside and one for the owner of the house inside. But it is not considered two for each one of them, uprooting for the poor person and uprooting for owner of the house, placing down for the poor person and placing down for the owner of the house, because it is not considered other than uprooting [of things] which are the beginning of the work and there is a fear lest he complete it, but placing down, which is the end of the work, is not considered.
+
+Mishnah 2
+
+לא ישב אדם לפני הספר – and even on weekdays, and since it (i.e., the Mishnah) had to teach (in Tractate Shabbat, Chapter 1, Mishnah 3) that a tailor must not go out with his needle, etc., lest he forget and leave, which is similar to the decree that a person should not sit before the barber close to [the time] for the afternoon prayer, lest he forget and not pray, because of this, it [the Mishnah] teaches this here, and since their words are small/short, he makes a decision and teaches it in the first part of the Mishnah, and then explains the matters of Shabbat and expands upon them.
+סמוך למנחה – the “Great Minha”, from six-and-one-half [Halakhic] hours and beyond, and סמוך למנחה – close to the afternoon prayer , that is from the beginning of the seventh hour, and even though its time period is great, a decree was made lest the bell/body of the bell of the barbers breaks after he began to cut the hair, and the time of the prayer will pass over prior to his repairing it and he will complete the haircut.
+ולא יכנס למרחץ – near the time for the afternoon prayer lest his swoon [in the vapor bath – see Tractate Shabbat 9b].
+ולא לבורסקי – a place where hides are made, perhaps he would see a loss and ruin of the hides if he did not move them from their place and repair them, and he would continue in his work until the time for the [Minha/afternoon] prayer had passed.
+ולא לאכול – even a small repast, lest the meal continue on.
+ולא לדין – even at the close of legal proceedings, when they already had heard the claims of the litigants and there does not remain anything upon them other than only to decide the law, perhaps they see a reason and they will contradict what they want to decide and return to be the beginning of judgment.
+ואם התחילו – in one of all of these, we state, that we don’t interrupt, but rather he should finish and afterwards prayer, and this is the case when there is a delay during the day to complete it prior to the time for prayer passing. But the beginning of a haircut is from when he places the apron/garment for the protection of the clothing of the barber between his knees, and this is the scarf that the person who has his hair cut upon his knees in order that the hair doesn’t fall on his clothing. And the beginning of the bath is from when he removes/undresses the clothing that is closest to his skin. And there are those who explain that the scarf that is upon him which is the first to be removed when he gets undressed. And the beginning of the tannery is when he girds himself between his shoulders the coverings of his arms in order to engage with the hides, and the beginning of eating is when he washes his hands. The beginning of judgment is when the judges cover themselves with their shawls to sit in judgment with terror and fear, and if they were covered and sitting in judgment and another case came before them near the time for Minhah, it would be the beginning of that case when the litigants would open with their pleas/claims.
+מפסיקין לק"ש – he took another matter, and this is how it should be read: colleagues engaged in the study of Torah interrupt their Torah study for the recitation of the Shema for its time is fixed, as it is written (Deuteronomy 6:9): “when you lie down and when you rise up.”
+ואין מפסיקין לתפילה – which has no fixed time according to the Torah. But we are not teaching other than in the case of Rabbi Shimon bar Yochai and his colleagues where their study of Torah is their craft, but for us, since we interrupt our Torah [study] for our craft/professions, all the more so we interrupt for our recitation of the Amidah.
+
+Mishnah 3
+
+לא יצא חייט במחטו – even if it is inserted in his clothing, lest he forget and go out, and for an artisan, it is the manner of his craft, he liable for it is way of artisans to insert them in their clothing when they go out to the market.
+שמא ישכח ויצא – when it gets dark.
+הלבלר – the scribe.
+בקולמוסו – which is inserted at the back of their ears like the manner of scribes.
+ולא יפלה את כליו – to remove vermin from his clothing. The Aramaic translation/Targum of “I have cleared out the consecrated portion” (Deuteronomy 26:13) “I searched my garment for vermin.”
+ולא יקרא לאור הנר – in a book, lest he tilt the candle to bring the oil in front of the lick in order that it will kindle well and is found that he is starting a fire on Shabbat, and even if the candle was the height of two or three men, it is always forbidden to read by the light of a candle unless there is another person with him to watch him, or if he is an important individual who is never accustomed to fix the candle.
+החזן – one who teaches young children.
+מהיכן התינוקות קורין – from where should they begin to read, for with a bit of investigation such as this, we do not make a decree lest he tilt it, and the young children read before their teacher by the light of the candle since their fear of their teacher is upon them.
+אבל הוא לא יקרא – the entire portion, because his fear of them is not upon him, and their guarding is not considered guarding, and for this reason also, there is an opinion that a woman who guards for her husband, her guarding is not [considered] guarding, for fear of her is not upon him.
+כיוצא בו – to make a distance from transgression, they said that a person with a flux should not eat with his wife who has a flux, and even though both of them are ritually impure.
+מפני הרגל עבירה – for since they engaged in sexual intercourse, he will go to engage in sex with a woman with a flux which is punishable by extirpation, and the man with a flux and a woman with a flux are taken as something remarkable, for sexual relations is hard for them, and it is possible to say that they definitely will not lead to transgression, and even so, they should not eat one with the other.
+
+Mishnah 4
+
+ואלו מן ההלכות – the don’t remove vermin nor read by the light of a candle as it is taught in our Mishnah (Tractate Shabbat, Chapter One, Mishnah Three).
+בעליית חנניה בן חזקיה – that the Sages requested to hide the [biblical] Book of Ezekiel since his words seem to contradict the words of the Torah, such as {Ezekiel 44:31): “Priests shall not eat anything, whether bird or animal, that died or was torn by beasts,” priests are those who should not eat it, but Israelites [can] eat it (which obviously, are also forbidden to all Israelites), and similarly (Ezekiel 45:20): “You shall do the same on the seventh day of the month [to purge the Temple from uncleanness caused by unwitting or ignorant persons],” for where is this sacrifice hinted at in the Torah? Hananiah ben Chizkiah hid himself in the attic and sat there and explained the Book of Ezekiel.
+ושמונה עשר דברים גזרו בו ביום – that the School of Shammai and the School of Hillel disputed on and were decided by a vote and the [opinions of] School of Shammai grew and they (i.e., the Rabbis) decided [the Halakha] according to them, as it is written (Exodus 23:2): “[You shall neither side with the mighty to do wrong- you shall not give perverse testimony in a dispute so as] to pervert it in favor of the mighty/multitude.” And all eighteen things they brought to them in the Talmud (Tractate Shabbat 13b-17b), and these are as follows: 1-2) He who eats something which is first degree of ritual impurity or second degree of ritual impurity, they decreed that its essence becomes second degree of ritual impurity, and it defiles Terumah/priest’s due by contact, for something that is second degree of ritual impurity defiles Terumah, these are two decrees – the person who eats something which is first degree of ritual impurity or one who eats something that is second degree of ritual impurity. 3) a person who drinks impure liquids also becomes second degree of ritual defilement, and defiles Terumah, that is third. But the reason that it is decreed in these, is that sometimes, when one eats impure foods and sprinkles/pours impure liquids in his face while the impure foods are in his mouth and he defiles them. 4) And they made a decree on a person after immersing from his defilement on that same day who had drawn water come upon his head and most of his body and 5) on the completely pure person upon fell three LOGS (i.e., a LOG is equivalent to six eggs) of drawn water on his body, that is five decrees. And the reason that defilement was decreed on these to defile others, is because they would immerse in putrid (i.e., badly smelling) cave waters, and they would place upon them afterwards drawn waters to remove the putridness of the waters, they began and made a fixed ruling to state, that the cave waters did not purify but rather the drawn waters purify, and they (i.e., the Rabbis) stood and decreed defilement upon them, lest they come to nullify the teachings/laws of the Mikveh and they would immerse in drawn waters. 6) The sixth decree is that Books of Holy Writ defile Terumah through contact, for at first, they would hide the food of Terumah with Torah scrolls, people would say that this (i.e., the Torah scroll) and that (i.e., the Terumah) are holy, when they saw that the Books [of Holy Writ] were being damaged, since the mice that are found near the food-stuffs would cause damage to the Books [of Holy Writ], they decreed that these Books, that is, Torah, Prophets and Writings, through their contact would defile the Terumah. 7) The seventh decree that they made concerns mere (i.e., undefined] hands defile the Terumah, because the hands are busy (i.e., they touch things automatically) and touch the flesh in the place of filth/defilement, and it is a reproach for the Terumah if filthy/offensive-smelling hands touched it and it would be detestable for those who eat it. 8) The eighth decree [concerns] foods that were defiled by liquids, as those liquids were defiled on account of hands that came in contact with them prior to ritual washing, they decreed on the liquids that they would the food-stuffs [of Terumah], for all things that disqualify the Terumah defile liquids to become first-degree of ritual impurity, a decree made because of liquids that come on account of a moving creature/unclean reptile, as we find concerning hem that they are first-level of ritual defilement according to the Torah, and this that [the Rabbis] decreed on the defilement of liquids to become first-degree of ritual impurity and it was not decreed regarding food-stuffs as a decree, because [food-stuffs] that come from a moving creature/unclean reptile, and that is the reason that the Rabbis were stringent with liquids because they are liable to receive uncleanness, for they don’t require fitness to become unclean (arising from contact with certain liquids) to bring them to receive defilement such as foods which require putting water on them to make them susceptible to receive defilement. 9) And the ninth (see Mishnah Zavim, Chapter Five, Mishnah Thirteen which summarizes much of these opening decrees) concerns utensils that were defiled by liquids that had been defiled by a reptile/moving creature, even though they are of first degree defilement according to the Torah, they cannot defile a person nor utensils, for a person and utensils only receive defilement from a primary source of ritual impurity, and not from liquids that had been defiled by a reptile/moving creature, which are first-level of ritual defilement, and the Rabbis decreed concerning them that the utensils would become ritually defiled, as a decree because of the liquid of a man or woman with a flux, which are their spittle and the urine which are a primary source of ritual impurity and according to the Torah, defile utensils. 10) The tenth decree is that the daughters of the Cutheans (i.e., members of a sect of the Samaritans) are considered as menstruating from their cradle (i.e., earliest childhood), that is to say, from the day that they were born, as a baby one-day old defiles through her period of menstruation, but the Cutheans lack this Midrash and when it pointed out, it is not explained to them, therefore, the Rabbis decreed this about them. 11) And the eleventh decree is that all movables bring the defilement into the beam of the handle of a plough, and this is the ox-goad of the cattle, and there is what has the circumference of a handbreadth, but it lacks the thickness of a handbreadth, and even though, from the Torah, the tent is not less than a handbreadth, the Rabbis decreed on all movables that have the circumference of a handbreadth that if its heads – one forms a tent over the dead person and one forms a head over the utensils, it brings to them the defilement of the tent, a decree was made on account of that of that whose beam is one-handbreadth that brings the defilement from the Torah. 12) And the twelfth decree [concerns] one who cuts grapes to press them in the vat for wine pressing, the liquid that comes out from them at the time of the cutting of the grapes makes them susceptible to receive ritual defilement, and even though it goes to waste and one doesn’t care about it, the decree is made lest he should cut grapes in pitch-lined vessels/baskets, for then it is not appropriate for the liquid coming out from them they do not go to waste, and are susceptible [to receive defilement] from the Torah. 13) The thirteenth decree – that Terumah that has grown of their seeds is considered Terumah, and even with a thing whose seed is gone, such as grain and pulse/peas, the degree was made because impure Terumah in the hands of Kohen which is forbidden to be eaten and he comes to sow it, and it was decreed that it would be with its first name – and that it Is ritually impure grain, for we suspect lest he leaves it until the time of sowing and comes to eat of it in impurity. 14) The fourteenth decree is that he who was overtaken by the Sabbath night fall should give his money to a heathen, and not carry it for less than four cubits. 15-16) And the fifteenth and sixteenth decrees, that he should not remove vermin nor read by the light of a candle as it is taught in our Mishnah (see Mishnah three of this chapter). 17) And the seventeenth decree that was made on the bread of idolaters, and on the oil and wine of and on their daughters, they are all one decree, as we have said – they decreed on their bread on account of their oil, and on their oil on account of their wine, and on their wine on account of their daughters, and on their daughters because of another thing, that is to say, because of idolatry. 18) And the eighteenth decree they made on the baby of an idolater that would defile through flux/gonorrhea, in order that a Jewish baby not become accustomed to be near him [out of a concern] for pederasty.
+
+Mishnah 5
+
+אין שורין דיו – dyes that they make for them ink for writing.
+וסממנים – to dye.
+וכרשינים – food for cattle, and it is customary to soak them in water first, and we call them in Arabic “Karsena” and in the foreign tongue “vetch.” And the School of Shammai holds that a person is careful concerning observing the Sabbath abstention from labor with his utensils like the abstention form labor on the Sabbath of his animal, and it is for the same reason that we don’t give him bundles of wet flax, and that is the reason that we don’t spread out nets for traps. But the candle that burns on Shabbat and the pot that is on top of the portable stove on feet (with caves for two pots) that the School of Shammai admits to, since [he has renounced] ownership for the utensils, he furthermore is not commanded concerning their abstention from labor on the Sabbath.
+וב"ה מתירין – from when he placed water in them while it was still day (i.e., on Friday), even though they are continuing to soak on the Sabbath, as they (i.e., the School of Hillel) hold that a person is warned regarding the Sabbath rest of the animals because there is the suffering of animals connected with the case (which must be relieved).
+
+Mishnah 6
+
+אונין – bundles of beaten [wet] flax, and we put them in the oven and heated.
+שיבהילו – when they are warmed, the steam would rise up on them
+ליורה – of the dyers.
+אלא כדי שיקלוט את העין – that it would absorb the color while it is still day (i.e., on Friday).
+וב"ה מתירין – to put them into it while it still day so that it would absorb it all night long. But the School of Hillel did not permit other than with a dyer’s kettle uprooted from the fire, for if there is fire underneath it on Shabbat, it is prohibited, as a preventive decree lest he rake the coals underneath the ashes (Talmud Shabbat 18b and 34b). But he also needs that the kettle is sealed with plaster, as a preventive decree lest he stir it and turn it over on Shabbat (Talmud Shabbat 18b), and he would be liable because of [the prohibition against] cooking.
+
+Mishnah 7
+
+ולא טוענין עמו – on the donkey.
+ולא מגביהין – on to it a burden on its shoulder, for it appears as if he is assisting it to carry the burden on the Sabbath.
+אלא כדי שיגיע למקום קרוב – that is to say, that the place that he wants to carry it to is close that he would be able to arrive there while it is still day (i.e., on Friday).
+וב"ה מתירין – in order that he leaves from the opening of his house while it is still daylight.
+
+Mishnah 8
+
+לעבדן – to prepare the hides.
+מתירין עם השמש – while the sun is on the land prior to its setting.
+
+Mishnah 9
+
+כלי לבן – which is difficult to launder, it requires three days, and they are stringent upon themselves like the School of Shammai. But the Halakha is not according to Rabban Shimon ben Gamaliel, but rather according to the School of Hillel that permits it with the sunlight.
+ושוין – The School of Shammai and the School of Hillel, that they load the olives while it is still daylight on the beam of the building containing the tank [and all the implements for pressing olives], after they crush the olives, they load them on heaven beams and the liquid flows on its own throughout the Sabbath.
+ועגולי הגת – these of the winepress are called weights (clay cylinders), in which there were thick planks made in a round mold, and in this the School of Shammai agrees with the School of Hillel, because if they were to work these on the Sabbath, there would be no liability of transgression, because they don’t place the beam on the olives until they first mill them with a millstone and similarly with grapes that they first tread on them with their feet, and without the beam the liquid would come forth on its own, but it would not come out well until now, therefore, it is not similar to threshing.
+
+Mishnah 10
+
+כדי שיצולו – like the food of Ben Drosai (who, according to Rashi, was a pirate; see Talmud Shabbat 20a, s.v. קן דרוסאי) and would cook his food one-third through, and as such, it would be eatable but further, there was no decree made lest he stir the coals.
+חררה – a thick cake baked on coals
+שיקרמו – at the beginning of its baking it forms a crust.
+פניה – which was towards the atmosphere of the oven.
+כדי שיקרום התחתון – which cleaves to the earthenware of the oven, which is baked first prior to the crust forming on its face towards the atmosphere of the oven, and with this it is sufficient. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 11
+
+משלשלין את הפסוח – their ovens have their mouths above and they lower the roasted [Passover offering] into it, and for that reason, it [i.e., the Mishnah] teaches, משלשלין /they lower/let down.
+עם חשיכה – and even though generally, we do not roast it, as we have stated, here it is permitted, for the members of the group are zealous and they remind each other [that today is Shabbat] and they don’t come to stir the coals.
+ומאחיזין את האור – [they ignite with kindling wood] a bit, with the pile of wood of the House of the Hearth (see Mishnah Tamid, Chapter 1, Mishnah 12), and we don’t suspect lest the Kohanim will come to start a fire once it gets dark, since the Kohanim are zealous.
+בית המוקד – a large chamber in the [Temple] courtyard where they would always start a fire with wood and the Kohanim would warm themselves there, since they walk barefoot on the alabaster floor.
+ובגבולין – a person needs to start a fire with his wood while it is still daylight (i.e., on Friday), in order that it catches the majority of the wood, and that the flame will go up on its own and does not need thin chips underneath it to flame the fire.
+אף בפחמים כל שהוא – just as in the fire of the House of the Hearth, we are lenient in the House of the Hearth for the Kohanim, similarly, in a fire of charcoals, we are lenient for all people, and there is no need for anything other than any quantity that catches fire, for it is not accustomed to be extinguished and it continues and no one comes to stir it. And the Halakha is according to Rabbi Yehuda for there is no one who disputes him.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+במה מדליקין – the Shabbat candle – from what does not make the wicks and oils to kindle [them].
+לא בלכש – a kind of wool that is in cedar, whether he scraped the tree and it is called the wooly substance of cedar twigs [used for wicks].
+בחוסן – flax which is not beaten.
+בכלך – the refuse of silk.
+בפתילת האידן – a kind of wool that is [in the willow-branch] between the peeling/husk and the wood.
+בפתילת המדבר – the leaves of long grass that grow them and kindle them.
+בירוקה שעל פני המים – a kind of wool that grows on the walls of the ship when it is delayed a long time in the water. Until here are the wicks that are forbidden; from here onwards are the oils that are forbidden.
+לא בזפת ולא בשעוה – he should not give melted pitch or smelted wax in a candle in the place of oil and kindle it but to a sort of long wick which is made from wax is permitted.
+ולא בשמן קיק – oil that comes out from seeds that are within the wool of the vine which is called “cotton.” And there are those who explain (Tractate Shabbat 21a) the oil of Jonah’s Ricinus tree (Kikayon), and it is a grass whose leaves are large and is called in Arabic “Kru’ah” and the oil that comes out from it is the thickest. And those wicks which the Sages stated that we don’t kindle with them, what is the reason? Because the flame nibbles at them (producing sputtering sparks), that is to say - that the flame does not enter into the wick [other than] from around it from the outside. And those wicks that the Sages we should not kindle with them because they are not drawn after the wick and because the candle is not kindled properly lest he tilt the oil onto the candle in which he would be found to be starting a fire. Alternatively, he should not set the candle down and leave. But we hold that the Shabbat candle is obligatory.
+ולא בשמן שריפה – oil of Terumah/priest’s due that became defiled. And why do we call it defiled heave-offering deemed to be burned? For since it stands to be burned and is prohibited to be consumed. And we are dealing with a Jewish holy day that occurs on a Friday, for we kindle the candle while it is still daylight, we find that it burns impure oil from Terumah on the Jewish holy day and we hold that we may not kindle holy things on the Jewish holy day, as it is written (Exodus 12:10): “And any of it that is left until morning you shall burn in the fire.” And we explain this Biblical verse as such: And that which is left from it until the first morning until the second morning, stand and burn it for we don’t burn that which is left over on the Jewish holy days. And the same law applies for all other Holy things that require burning.
+וחכמים אומרים אחד מבושל ואחד שאינו מבושל אין מדליקין בו – and the first teacher [of the Mishnah] also said and no it tallow – which implies all tallow/fat. But there is a dispute between the Sages and the first teacher [of the Mishnah] as one of them thought that it is permitted to kindle with cooked fat that is mixed with oil and the other forbids it even through a mixture with oil. But it is not clear to the Sages in the Talmud which of the two prohibits and which is the one that permits it, but the Halakha is according to the Sages.
+
+Mishnah 2
+
+אין מדליקין בשמן שריפה ביו"ט – the reason that the Mishnah above (i.e., Mishnah 1) – it is stated, what is the reason that the Mishnah states – and not with impure oil from Terumah, because we don’t kindle with impure oil from Terumah since we do not kindle Holy Things on Jewish holy days.
+אין מדליקין בעטרן – refuse of pitch and its smell is extremely bad, but however, it is drawn after the wick more than pitch because it is soft. Therefore, were it not because of the holiness of the Sabbath, they would kindle with it.
+שומשמין – such is its name in Arabic, and it is soft, sweet seed and in the Land of Israel there is a lot of it.
+צנונות – oil that comes out from radish seed.
+פקועות – a desert gourd.
+נפט – it is a kind of pitch and white, and its smell is bad, but the Halakha is according to the Sages that we kindle with all of the oils except from those impure ones that are listed above in our Mishnah and except from the oil of balsamum and white naphtha, for each of these two oils flies and burns, and we are concerned lest he set it aside and leave. But there is another reason to prohibit balsamum oil, a decree lest he be in doubt of it because of its importance, and we hold that a person who puts oil in the candle is liable because of starting a fire and one who is doubt of it is liable because of extinguishing it.
+
+Mishnah 3
+
+כל היוצא מן העץ אין מדליקין בו – to make of it a wick.
+אלא פשתן – which is called a tree, as it is written (Joshua 2:6): “[Now she had taken them up to the roof] and hidden them under some stalks of flax [which she had lying on the roof],” and nevertheless, we kindle with wicks that we make from this. But hemp and vine wool do not come from the tree, but they are kinds of seeds, therefore, we kindle from them. And flax also is a kind of seed and it is not necessary to include it, but because it is called a tree, as it written: “and hidden under some stalks of flax.”
+אינו מטמא טומאת אהלים – if he made from them a tent and the dead person underneath it is like the rest of the house and does not require sprinkling and immersion, for the tent itself is not susceptible to becoming impure other than the utensils that are underneath it.
+אלא פשתן – for the tent itself is impure, as it is written (Numbers 19:18): “and sprinkle on the tent” and we derive “tent,” “tent” from the Tabernacle, as it is written concerning it (Exodus 40:19): “He spread the tent over the Tabernacle,” but there was nothing in the tent of the Tabernacle that comes out from the wood other than flax as it written (Exodus 26:1): “[As for the Tabernacle,] make it of ten strips of cloth; make these of fine twisted linen.”
+שקפלה – in the manner that the wicks are grown.
+הבהבה – on the flame in order that it will be charred and kindle nicely and we are dealing with a cloth that has confined three fingers in length by three fingers in length.
+טמאה היא – that is folded is not voided from being considered as cloth since it has not parched.
+טהורה היא – that is folded is voided from being considered as cloth and it is as if it does not have three-by-three, and anything that is less than three-by-three is pure from being defiled either by plagues (i.e., suspected leprosy) and defilement through contact with the dead.
+אין מדליקין בה – we are dealing with the case of a Jewish holy day that occurs on the Eve of the Sabbath (i.e., Friday) for the prohibition of Muktzeh/that which is not counted upon for use on the Sabbath or Holy Days (i.e., which is prohibited to be handled on these days) and we do not start a fire with shards of utensils that were broken on that day that were [considered as] “born” but we may start a fire with utensils that are appropriate to be carried which everyone has, the individual who is kindling [the fire] must kindle most of what comes out from the wick outside of the candle before he removes his hands. Therefore, the reason of Rabbi Eliezer who said that we don’t kindle it holds that something that is folded does not removed from the notion of a utensil for when I kindle it a bit, since there is three-by-three defined exactly, it is considered a utensil, for less than three-by-three is not a utensil, and when one kindles with one’s hands to complete the majority of what comes out from it, it is found that he is kindling a shard of a utensil that was broken on the Jewish holy day/Yom Tov, and when we say that one may kindle a fire with utensils, specifically it refers that one has not come in contact with it after it has become defective. But Rabbi Akiva states that we kindle with it as he holds that something folded is removed from the status of a utensil for when it is folded from the eve of the Jewish holy day/Yom Tov, it does not grow wicks on the Jewish holy day and hence we find that we don’t have ere shards of a utensil that was broken on the Jewish holy day, and therefore we kindle it. And the Halakha follows Rabbi Akiva.
+
+Mishnah 4
+
+שפופרת של ביצה – the upper hard shell that the egg is lying within.
+בשביל שתהא מנטפת – drop by drop into the candle and the reason is a decree lest he be supplied from it and since he set it aside for the candle, he is liable because of [the prohibition] of extinguishing.
+
+Mishnah 5
+
+מפני עובדי כוכבים – such as the Persians who do not allow the lighting of a candle on the day of their festivals other than in their houses of idolatrous worship.
+מפני לסטים – that they do not fear that there is there a person who will come upon him.
+מפני רוח רעה – that comes down upon him and when he doesn’t see [it], it is pleasant for him. But Maimonides explains [the words] רוח רעה as a kind of the illnesses that come upon those with black bile that they cannot rest other than when they sit in the dark and when hiding their faces from people.
+ואם בשביל החולה שיישן פטור – this illness is when there is danger involved for if one extinguishes a flame for a sick person who is not in danger, he is liable [for a sin-offering] for what reason this Tanna/teacher holds that labor that is not necessary for its own sake, one is liable for it; and similarly because of idolaters and because of robbers and because of an evil spirit where there is danger, but according to the law, where it teaches that it is permitted – but because it (i.e., the Mishnah) was required to teach at its conclusion that it is prohibited, the first part of the Mishnah taught that one is exempt.
+כחס על הפתילה חייב – and even though he does not need it for the body of the extinguishing but rather for the needs of something else, that he should not kindle the wick or that he should not split the candle, he is liable for that is labor that is not necessary for its own sake, and one is liable for it.
+פוטר בכולן חוץ מן הפתילה – for you do not have something extinguished that is needed for itself, but rather the extinguishing of coals and the extinguishing of the singeing of the wick that makes the extinguishing process to take hold of the fire rapidly when one wants to kindle it. But the Halakha is not according to Rabbi Yosi.
+שהוא עושה פחם – that he intends to make it now with the extinguished – which is coals which will be singed to light well.
+
+Mishnah 6
+
+בשעת לידתן – at the time of danger which is designated for retribution.
+ובחלה ובהדלקת הנר – since these are needs of the home and are found in the home and are dependent upon it.
+
+Mishnah 7
+
+צריך אדם לומר בתוך ביתו – and he needs to say them in a gentle way (Tractate Shabbat 34a) in order that he will accept it from him.
+עם חשיכה – which is near darkness and there is yet time during the day to tithe or to make an Eruv but not a lot of time prior to darkness.
+עשרתם – for the Sabbath meal, for even for an incidental meal of the Sabbath establishes for tithing.
+ערבתם – the joining of borders and courtyards and for these two it belongs to mention them in the form of a question, lest they have already been made, but with a candle, it does not belong to mention “have you kindled the candle” for this is a matter that is apparent to the eye – either that I should light or that I should not light.
+ספק חשיכה – from the beginning of the setting of the sun, all the time that one star alone appears, it is definitely daylight and all the while that two medium-sized stars appear, it is doubtfully dark and it is called twilight and we place upon it the stringencies of the daytime and the stringencies of the nighttime, and when three medium-sized stars appear, it is definitely dark for all matters.
+אין מעשרין את הודאי – this is a valid preparation but because of rabbinic decrees designed to enhance the character of the Shabbat as a day of rest/Shevut, this Tanna/teacher holds that they made a decree designed to enhance the character of the Sabbath as a day of rest even at twilight.
+ואין מטבילין את הכלים – to elevate them from their ritual impurity for it is like repairing a utensil which has the rabbinic decree designed to enhance the character of the Sabbath as a day of rest.
+ואין מדליקין את הנרות - all the more so since it is a doubtful Biblical commandment and this, and you don’t have to mention that, is taught. But my teachers explained that one does not kindle the candles nor does one tell a heathen to kindle [them].
+אבל מעשרין את הדמאי – and it is not similar to repairing for most ignoramuses/Amei HaAretz tithe.
+ומערבין – for the joining of courtyards is a mere stringency but not the joining of Sabbath boundaries that have support from Biblical verses.
+וטומנין את החמין – concerning something that does not add vapor, for if it were something that added vapor, even while it is still daylight, it is prohibited, and the reason is that we cover up hot foods at twilight with something that does not add vapor for they (i.e., the Sages) did not prohibit covering up hot foods on the Sabbath itself with something that does not add vapor as a decree lest one finds a pot that has cooled off and its growing hot in fire and it is found to be cooking on the Sabbath and at twilight, one cannot make a decree on this for mere pots at twilight boil and one cannot suspect lest it cooled off and became hot. Therefore, we cover hot foods at twilight even though we do not cover hot foods on the Sabbath.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כירה – a place made on the ground open to two pots and fire passes underneath the two pots.
+בגבבא – thin wood like straw that they gather/rake in from the field.
+נותנים עליה תבשיל – from the eve of the Sabbath (i.e., Friday) to tarry there on Shabbat.
+גפת – refuse of olives and sesame (see Talmud Shabbat 47b) after the oil is pressed out.
+לא יתן – from the eve of the Sabbath in order to have it tarry there on Shabbat.
+עד שיגרוף – the coals and remove them from the double oven.
+או שיתן האפר – on top of the coals to cover them and cool them off and the reason for the decree is lest he rake the coals under the ashes (Talmud Shabbat 34b) to speed up its cooking. And specifically, for a cooked dish that was not completely cooked, or even if it was completely cooked, and it reduced in size and it is improved by it, for they decreed lest he rake but the a dish that was not properly cooked at all or was completely cooked and which is deteriorated by boiling down (Talmud Shabbat 37b), it is permissible to have it tarry on the double oven even though it was not raked and folded, we don’t fear lest he rake it since he has removed it from his mind and similarly, a dish that was cooked completely and he cast into it raw meat prior to Twilight, everything was made like a dish that had not been cooked at all for he had completely removed it from his mind.
+בש"א – they put hot water on top of the double stove after he has raked it for it is not necessary to cook it and there is no need to decree lest he stir it/rake [the coals underneath the ashes].
+אבל לא תבשיל – even though he had removed the ashes and coals from the stove for it is impossible to remove all of the ashes/coals until there no longer remains even one spark and one would come to stir the embers after he is pleased with the cooking.
+בש"א נוטלים וכו' – even hot foods for we are permitted to have them tarry on top of the double stone that has been cleared of ashes and when he placed the ashes after he removed them, he doesn’t return them/put them back because it appears like cooking on the Sabbath.
+וב"ה אומרים – whether hot or cooked, one can put them (i.e., the ashes) back after having removed them, but the School of Hillel did not permit returning them other than while they are still in his hand that he had not placed them on another thing, but after he placed them in the ground or on another thing, it is forbidden to return them, even according to the School of Hillel because it is like hiding something ab initio on Shabbat.
+
+Mishnah 2
+
+תנור – because it is narrow above and wide below, it absorbs its heat into it more than a double stove and even if he heated it with straw and rakings, we fear that he might rake the coals under the ashes, for he never removes it from his mind.
+בין מגביו – for support near its walls.
+כופח – it is made like a double stove but its length is like its width and is stove which only has room for one pot (Tractate Shabbat 38b), and the fire passes underneath it and its vapor is greater than that of the double stove for the double stove is open above for two pots and the brazier/small stove is not open other than for the measure of one pot and has less than the vapor of an oven.
+
+Mishnah 3
+
+אין נותנין – on the Sabbath.
+ביצה בצד המיחם – a copper kettle in which they heat up water on top of the fire.
+שתתגלגל – that it will roast a bit until it becomes roasted/rounded, that is to say, mixed.
+ולא יפקיענה בסודרין – he should not crack it on wrapping that was warmed by the sun in order that it be roasted by it, for we decreed that derivatives of the sun are because of the derivatives of the heat.
+ור"י מתיר – for he holds that we do not make the decree that the derivatives of the sun are because of the derivatives of the heat and the Halakha is not according to Rabbi Yosi.
+לא יטמיננה בחול ובאבק דרכים – that were warmed by the power of the sun and in that, Rabbi Yosi did not permit, for he decreed that the sand are because of the hot ashes/embers for since both of them were through putting a dish in a warm place or under covers to keep it warm for the Sabbath (Talmud Shabbat 39a), they will come to say – what is the difference between hot ashes and sand. Alternatively, Rabbi Yosi decreed lest he move the ashes dust from its place lest the sand there will not be removed according to its need, and he will come to move the attached dust and that is a derivative of ploughing.
+
+Mishnah 4
+
+סלון – a pipe that conducts the water in it and this pipe/duct was sunk in the hot springs of Tiberias and warmed from the power of those warm waters, and when the cold waters were drawn into it, they are warmed by that pipe/duct that was warmed by the hot springs of Tiberias, and the Sages said that the waters that were drawn into it that pipe on Shabbat, there law is like the law of waters that were warmed on Shabbat – that it is forbidden to bathe in them even a small limb and it is forbidden even for drinking, but the waters that pass through them on a Jewish holy day/Yom Tov, their law is like the law of hot waters that were heated on Yom Tov – that is forbidden to bathe one’s entire body in them, but it is permitted to wash one’s face, hands and feet in them, but drinking is permitted, and the Halakha is according to the Sages. The men of Tiberias retracted and broke the duct/pipe.
+מוליאר – They explained in the Gemara (Tractate Shabbat 41a and Rashi’s commentary) – water from inside and coals from outside and it is a utensil that has a small receptacle near its wall from the outside which is attached to it, and they place there the coals and water in the large receptable on the Sabbath, and even though it warmed a bit from the warmth of the utensil, because it does not add vapor, but preserves and maintains their heat that it not become cold.
+אנטיכי – it is a copper utensil which has two rims/saucers [at the bottom of the vessel and they place the water above and the fire below between the two saucers and since the fire is below between the two rims/saucers, the heat remains more and even though the coals were raked from the eve of the Sabbath, the water is heated up in it on the Sabbath – therefore we don’t drink from them on Shabbat.
+
+Mishnah 5
+
+המימם – the copper kettle that they place on top of the fire to heat the water that is in it.
+שפינהו – [that they removed it] from on top of the double stove and there is within it hot water.
+לא יתן לתוכו – a bit of [cold] water in order that it can be heated from the water that remained within the vessel for heating water for this is like cooking on Shabbat.
+אבל נותן לתוכו – a lot of water until everything returns to be lukewarm/tepid.
+או לתוך הכוס – even though it is a second-degree utensil, especially to make them tepid, it is permitted, but not a little bit of [cold] water in order to heat them, for the Tanna/teacher of this Mishnah holds a that a second-degree utensil cooks and further on [in this Mishnah] we are taught that he may put them into a tureen or a plate, which implies that a second-degree utensil does not cook and the Halakha is that a second-degree utensil does not cook.
+שהעבירן – from the fire.
+מרותחין – at twilight.
+לא יתן לתוכן תבלין – from after it gets dark for a first-degree utensil – all the time that it boils, it cooks.
+אבל נותן הוא בתוך הקערה – for a second-degree utensil does not cook.
+תמחוי – a kind of large plate that stirs up the entire tightly-covered stew pot into it and from there, stirs it into the plate.
+לכל הוא נותן – even into a first-degree utensil.
+חוץ מדבר שיש בו חומץ או ציר – that drips from the saltiness of the fish and they cook the spices, but the Halakha is not according to Rabbi Yehuda. But especially spices that are prohibited to place in a first-degree utensil even after they have removed it from the fire, but salt, even in a first-degree utensil does not cook, other than over the fire alone. Therefore, it is permissible to put salt, even in a first-degree utensil, after they have removed it from the fire.
+
+Mishnah 6
+
+אין נותנין – on the Sabbath.
+כלי תחת הנר לקבל בו את השמן – that drips because the oil is Muktzeh/set aside and designated for a special purpose, and forbidden for any other use or handling and it is forbidden to nullify a utensil from its place, that is to say, to restore a utensil in a place that it is not able anymore to take it from there, for it is like he establishing for it a place and attaching it with plaster, and it is similar to creative work and this utensil, when the oil falls into it becomes Muktzeh and it is forbidden to handle it.
+אין ניאותין – we don’t benefit from the dripping oil from the candle on the Sabbath because it is not from something prepared for it was designated for kindling.
+מטלטלין נר חדש – which is not repulsive, and it appropriate to use it.
+אבל לא ישן – not counted on (and therefore forbidden to handle) on account of its repulsiveness (see Talmud Shabbat 44a).
+חוץ מן הנר הדולק – while it is still burning, it is prohibited, as a decree lest one extinguish it. But Rabbi Shimon does not agree with Muktzeh on account of its repulsiveness nor Muktzeh in consequence of a ritual prohibition (e.g., a candlestick which on the entrance of the Sabbath could not be moved because a light was burning on it), and the Halakha is not according to Rabbi Shimon who permits carrying all candles except from the candle that is burning for the candle, once it was kindled for the Sabbath evening, even though it is that it was extinguished, it is prohibited to carry it all the entire Shabbat, because once it became Muktzeh at twilight, it became Muktzeh for the entire [Sabbath] day, but [regarding] the other candles, the Halakha is according to him, for there is no Muktzeh on the Sabbath other than Muktzeh because the object is too expensive for a use for which it is not originally made, which Rabbi Shimon agrees with.
+נותנים כלי תחת הנר – on Shabbat to receive the sparks of the flame that is dripping from the candle in order that it will not kindle what is below it, for the sparks have nothing of substance and the utensil is not canceled out from its use by this.
+לא יתן בתוכו מים – even from the Eve of the Sabbath, for they (i.e., the Rabbis) decreed the Eve of the Sabbath on account of the Sabbath, and on the Sabbath if they did it in such a manner, it would be considered extinguishing and one would be liable. Therefore, it is prohibited on the Eve of the Sabbath.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+במה טומנין – A person who comes to remove a pot from on to of a double stove on the Eve of the Sabbath and to cover it (i.e., put dishes in the chafing stove to keep them warm) with another thing, and the Sages said that we don’t cover them with something that adds vapor but rather with a thing that preserves the vapor. What is the thing that adds and is prohibited?
+לא בגפת – the refuse of olives and sesame when gathered together very hot.
+לחים – they have a lot of vapor, more than when dry.
+זגין – grape peels, the pomace/shells of grapes, and seeds of grapes.
+מוכין – every soft thing is called מוכין/soft, spongy substance – like wool of a vine, detached pieces of soft wool of an animal and the scrapings-off of outworn garments.
+בזמן שהן לחין – all of these refer to straw and pomace of grapes and soft-spongy substance and grasses, and moist things that they mentioned [but] moist on account of themselves, not moist on account of liquids that fell upon them after they had dried and moist soft-spongy substances on account of themselves which we find like wool that is close to the tail or wool that is between the thigh of cattle.
+נסורת – the fine saw-dust/chips that the carpenters saw/plane from the tree when they saw it with a saw.
+נעורת – very thin, when they thoroughly beat the flax (Talmud Shabbat 49a), and they empty it out.
+ר"י אוסר בדקה – thin hatchelled flax, but with fine chips/saw-dust he admits that they permit it whether they are thin or thick, but the Halakha is not according to Rabbi Yehuda. For what they (i.e., the Rabbis) prohibited to cover up while it was still day is a something that increases/adds vapor as a decree lest they cover it with hot ashes and he will come to stir the coals when it gets dark, and they forbid to cover it up on the Sabbath with something that does not increase vapor, and even though they do not nullify the decree lest they find his pot that has cooled off and heat it up with fire on the Sabbath. But at twilight [on Friday], it is permissible to cover it up with something that does not increase vapor as we said at the end of the chapter [two of Tractate Shabbat] “במה מדליקין ] – “With what may we kindle the Sabbath lights” for we are not able to make the decree lest he find that his pot has cooled off and he will heat it, for mere pots at twilight are hot. And Maimonides explained that mere pots at twilight are hot, as he explains, that the opinion does not suffer it because of the confusion of textual versions, for the textual versions are opposite each other, for he found in the Gemara that was before him in the chapter במה מדליקין/With what may we kindle the Sabbath candles – that he had the reading – for what reason did they say that we don’t cover it up with a thing that does not increase vapor once it becomes dark, as a decree lest he cover it with hot ashes, and for what reasons did they say that we don’t cover it with something that increases vapor while it is still daylight (on Friday) , decreed lest it becomes hot, and the readings are not such, but rather, for what reason did they say that we don’t cover them with a thing that does not increase vapor once it becomes dark as a decree lest it become hot and we don’t cover it with a thing that adds vapor while it is still daylight, as a decree lest he cover it with hot ashes.
+
+Mishnah 2
+
+שלחין – hides, it is the Aramaic translation of “he stripped/flayed [skin] and stretched forth.
+ומטלטלין אותן – whether he covered them or whether he didn’t cover them for it appears like he mixed them – that is to say, to rely upon them.
+ואין מטלטלין אותן – for they are Muktzeh/forbidden for use and/or handling on the Sabbath to spin or to weave, and even though he covered them for the time, he did not make them ownerless completely, and when he couldn’t designate them out for covering, but designated them for covering from carrying them.
+כיצד יעשה – this one who covered them, how shall he take his pot – since it is prohibited to carry them and it is all covered in them.
+נוטל – the cover of the pot that has the status of a utensil upon it, and even though that they are upon it, and we don’t care that it was not make a base for them, for it was not made other than to cover the pot.
+רבי אלעזר אומר קופה מטה על צדה ונוטל – when he comes to take it, he tilts the basket on its side lest he take the pot and the wool-sheerings that from one side and from the other into the hole that is in the pot and if it is required to go back and to cover it, he won’t be able to carry the sheerings from here and there and to make a hole and return them into it.
+וחכ"א נוטל – [The Sages state that he takes] the pot and if the wool- sheerings fell out, and the hole did not become ruined, he returns pot to its place, and they did not prohibit him to take the pot, ab initio, a decreed lest the hole become ruined. But the Sages admit that if the hole did become ruined, he should not return the objects, and the Halakha is according to the Sages.
+לא יכסנו משתחשך – for it is forbidden to cover it on the Sabbath, whether it is something that adds vapor, whether it is something that does not add vapor in the manner of covering it.
+ונותן – on the Sabbath, under the pillow that he places under his head, and even though it is filled with spongy-wool substance or feathers, this is not the manner of covering with it.
+כסת – larger than a pillow.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+במה בהמה יוצאה – since a person is commanded regarding the resting of his animal on the Sabbath and anything that guards through it the animal is not like a burden and anything that does not guard it is like a burden.
+אפסר – a rope which ties the mouth of the animal.
+והנאקה – In the Gemara (Tractate Shabbat 51b), it establishes it specifically as a white camel which requires greater guarding/watching.
+בחטם – they take a kind of iron ring and pierce the nose of the camel and place it inside it.
+ולובדקס – a donkey that comes from Libya and they are hard and strong and need greater watching/guarding than other donkeys found in the settlement.
+בפרומביא – an iron bridle.
+בשיר – a kind of clasp/brooch around its neck and a ring is fixed within it and they bring in a rope through the ring and pull the animal.
+וכל בעלי השיר - such as hunting dogs and small animals.
+יוצאים בשיר – tied on their necks with a rope set in the clasp.
+ונמשכין בשיר – and if he wants he pulls the animal with the rope in the clasp/brooch.
+ומזין עליהן – in their places as they are in the neck of the animal if it became ritually defiled through [contact with] a dead corpse.
+וטובלין במקומן – they have the animal enter the water to ritually immerse the brooch/clasp and even though we hold that all utensils unique to the animal do not receive ritual defilement. The brooch/clasp and other things like it receive ritual defilement and require ritual immersion since they are made for humans to lead with it an animal as it is like a utensil made for usage by a human being.
+
+Mishnah 2
+
+מרדעת – a kind of small saddle and we place it on the donkey all day long in order that the donkey can be kept warm.
+בזמן שהיא קשורה לו – from the Eve of the Sabbath (i.e., Friday) that he reveals his opinion that the donkey needs it to warm it up as people say that a donkey, even in the season of Tammuz (i.e., the middle of the summer) is cold for it, and it is not a burden but to tie/attach a cushion/pack-saddle on the donkey is prohibited because it is impossible to tie it on him other than if he supports it on the side of the animal and it is found that a living creature is being used and if he transgressed and tied it on, it is prohibited to go out with it.
+לבובין – with leather that is we tie them up corresponding to their male genitalia so that they will not go up on the females.
+שחוזות – that grasps their tails tied upwards so that the males will come upon them.
+כבולות – they chain up their tails and tie them with their legs in order that the males will not come upon them.
+כבונות – they tie a cloth around the lambs during the day to protect their wool so that it not become soiled.
+צרורות – their breast nipples are tied up sometimes to dry up the milk when they squeeze them with strength and sometimes they tie a pocket on their nipples so that the milk will not drip to the ground and be lost.
+ר' יוסי אומר בכולן – that is a burden.
+חוץ מן הכבונות - which is protection for their wool so that it will not be soiled and it is an ornament/decoration.
+יוצאות צרורורת ליבש – Rabbi Yehudah holds like the first teacher [of the Mishnah] that it is not a burden; however, to [keep them] dry which is fastened better one cannot make this decree lest it miscarry which it comes to include, but for milk where it is not fastened well, it is forbidden and we suspect lest it miscarry which it comes to include. And the Halakha is according to the first teacher [of the Mishnah].
+
+Mishnah 3
+
+מטוטלת – a piece of strip/lining tied to its tail as a sign or for something else.
+עקוד – they tie their hands and legs with chains so that they do not escape.
+רגול – fold his hand over his arm and tie them.
+לא יקשור גמלים זה בזה וימשוך – as one and they all go so that it would not appear as leading them to the market to sell them.
+אבל מכניס הוא חבלים בתוך ידו – so that the heads of the ropes would not be hanging and coming out from under his hands to the ground by a handbreadth or more in order that it would not appear like he is carrying the hanging ropes by his hand.
+ובלבד שלא יכרוך – this is not in speaking in regard to the matter of the Sabbath here, but to the matter of mixed seeds and this is how it should be understood: He who gathers ropes in his hand, some of them of flax and some of them of wool, he should not twist one with the other for when he twists them, it is mixed seeds and his hand is warmed while holding them and this is forbidden.
+
+Mishnah 4
+
+בזוג – a kind of bell that we hang on the neck of the animal so that it sound would be heard while it is walking.
+אע"פ שהוא פקוק – [plugged] with a soft-spongy substance, for now its clapper of the bell does not ring to cause a sound to be made because it appears like he is leading it to be sold in the marketplace.
+בסולם שבצוארו – when it has a wound, they place on its neck wood in the shape of warp and woof in order that it not turn its head to grasp at his wound.
+ולא ברצועה שברגלו – an animal that strikes its legs against each other while it is walking, they make a sort of ring of a thick strap and tie it at the place where its legs strike against each other.
+בחוטין - they make it as a sign so that exchange it for other chickens.
+ולא ברצועות – that they tie/fasten its two legs together with a short cords so that they don’t jump and break the utensils.
+בעגלה שתחת האליה – like a small wagon which they tie under the tail of the sheep for their tails are large in order that it does not become damaged by stones and rocks.
+חנונות – there is a kind of wood called חנון where they bring chips from it and place it on its nose in order that it should sneeze and the worms from its head would fall off but for the males, it is not necessary to do this for when they gore each other, the worms fall off on their own.
+בגימון – like a reed-grass yoke that is placed on the neck of the calf in order that it would be accustomed to bend its neck when it gets older.
+בעור הקופר – a reptile that its fibers are thin like a needle and we tie its skin at the nipples of the cow so that the vermin do not suck [its milk].
+ולא ברצועה שבין קרניה – whether for beauty or to protect it, it is forbidden for all additional protection is a burden for it.
+פרתו של רבי אלעזר בן עזריה – it did not belong to him, but to his neighbor and because he did not protest it [as it was forbidden] , it is called by his name.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+במה אשה. שבראשה – it refers to all with threads of wool and flax and a strap that plaits/twists on them the hair of her head. And what is the reason that she should not go out with them on the Sabbath? Because the Sages stated that she should not immerse in them on weekdays until they become weak/decay, therefore on the Sabbath, she should not go out in them lest perhaps she remove it when she is engaging in the commanded ritual immersion and unties them and comes to carry them four cubits in the public domain
+עד שתרפם – to permeate/penetrate them a bit and that they would be softened and that water could enter between them so that they would not leave a space between the partitions during the ritual immersion.
+בטוטפת – a fringe that they tie on the forehead from ear to ear.
+סנבוטין – hanging on the forehead ornament and comes on the temples until the jaw. Poor women make them of kinds of colors/dyed stuff; the rich make them of silver or gold and because they are important, they suspect lest they loosen and point to its neighbor.
+בזמן שאינן תפורין – with her head-dress on her head but if they are sewn on, one doesn’t have to fear to include it for one does not take the head-dress/netting from her head in the public domain, for she would reveal her hair.
+בכבול – a piece of cloth like a small turban that we tie on the forehead and place the fringe on it so that one would not damage the fringe on the forehead, but sometimes the woman is decorated with it without the fringe.
+לרה"ר – but to the courtyard, it is permitted, and everything mentioned above is prohibited, even in the courtyard, for they decreed concerning this that a woman should not decorate herself on Shabbat at all, neither in the courtyard nor in the public domain, but the hair-net they permitted so as to not prohibit all of her ornaments and become repulsive to her husband. But Maimonides explained that the public domain refers to all of the ornaments that are mentioned in our Mishnah and all of them are not forbidden but as a decree lest a woman bring them four cubits within the public domain.
+עיר של זהב – a golden crown made like the shape of Jerusalem.
+ולא בקטלא - an ornament that is placed on the neck in an emergency and a woman chokes herself with it in order that she shows that she shows her flesh, and in Arabic, “Makneka.”
+ולא בנזמים – nose-rings, but earrings, one can out with them.
+חותם – a form to seal letters or any secret thing and even though it is an ornament, it is forbidden lest she loosen it and point it out but if it has a seal, it is not an ornament for her, we say further on that she is liable for a sin-offering and even though she brings it out with her finger in the manner of clothing, because sometimes the husband removes it from his finger and gives it to his wife to hide it and she puts it on her finger and walks with it, and it is found that in the manner of removing it and similarly a ring that has no seal on it that is not an ornament for a man for it is not an ornament for a man, he would be liable for a sin-offering even though he removes it from his finger in the manner of clothing, for sometimes a woman will give it to him that he would take it to an artisan and he removes it with his finger.
+ואם יצאת - if a woman went out with all of these that we forbid until here in our Mishnah, she is not liable for a sin-offering for all of these are ornaments and the Rabbis are the ones who decreed lest she loosen it and show it.
+
+Mishnah 2
+
+בסנדל המסומר – [a nail-studded shoe] of wood in which they fasten nails to strengthen it and they prohibited it on the Sabbath and on Jewish holy days because of an incident that took place that one time, they were hiding in a cave because of the decree [of the Romans against Torah study] and they heard a sound on top of the cave, and they thought that they were coming upon them, they pushed each other and killed each other with the nails that were in their sandals/shoes and because this event took place on Shabbat, they forbade it on Shabbat and on Jewish holy days which is a day of crowds/assembly like the Sabbath.
+ולא ביחיד – and not with a singular sandal/shoe.
+בזמן שאין ברגלו מכה – that are those who say that the reason is lest someone suspect him that the second sandal is hidden under his cloak/arms and he takes it out on Shabbat; and there are those who say that perhaps he is making sport about it and pulls it off to the one that is on his foot and brings it in his hand. But however, at the time that there is a wound on his foot it is permitted to go out with an individual sandal on his foot that has not found because his wound forces it upon him.
+ולא בקמיע – that he suspends for healing purposes.
+שאינו מן המומחה – from an individual specialist who has healed three people, but an amulet which has been taken from an individual specialist who healed three individuals with the rest of the amulets even though he was not smitten, the amulet is permitted for it is an ornament/decoration for the sick person like his one of his clothing.
+וקסדא – a bronze helmet.
+מגיפין – kind of bronze leggings that one wears in battle and because they are not warn other during the time of war, it is prohibited to wear them on the Sabbath.
+
+Mishnah 3
+
+במחט נקובה – that they sew with it, and it is not an adornment and she is liable for a sin-offering even though she takes it out on her clothing and not in her hand, for an artisan who took it out in the manner of his artisanship is liable for a sin-offering.
+בכוליאר – a utensil that a woman draws a circle on her head like a ring that surrounds the head, and it is a burden, because most women do not go out with it.
+בכובלת – a band of silver or of gold that has a perfume tied to it to remove bad odors that a woman has.
+של פלייטון – myrrh that we call “Musko.”
+וחכמים פוטרין – for they hold that these are adornments and ab initio, she is not allowed, for perhaps she will loosen it/pull it off to show it. But the Halakha is according to the Sages.
+
+Mishnah 4
+
+
+תריס – a shield made in a three-fold shape.
+אלה – a round shield and both are made of wood, but I heard that אלה is a “Matza/Mamtze” in the foreign language and in Arabic “Dasus/Davus.”
+וכתתו חרבותם לאתים – but if they are ornaments, they would not be idle in the future.
+בירית – a brooch/clasp on the leg to hold the leggings so that they don’t fall and people would see her legs; therefore, she is pure, and it is not an adornment for beauty (see Tractate Shabbat 63a), and it is a useful utensil which is none other than a utensil that guards another utensil, similar to the rings of utensils that are pure.
+יוצאין בה – for it is the manner of dress and one should not fear lest it becomes loose and she shows it, so that she will reveal her leg.
+כבלים טמאין – there was a family in Jerusalem whose steps were large and their virgins would fall off and they placed a chain between each brooch that was on her legs and they made ankle-chains so that their steps would not be so large and that their virgins wouldn’t fall off; therefore, it is the sex chain of man and not the usage of a utensil , therefore it is susceptible to receive ritual impurity.
+ואין יוצאין בהם – lest the chain falls which is of gold and would show that when he takes the chain, the leg is not revealed, for it is a brooch that stands in its place.
+
+Mishnah 5
+
+חוטי שער – detached hair that she made it like bands and she plaits/twists in them her hair or even ties them on her forehead a fastened tie, she goes out with them for they are not similar to bands of wool or bands of flax from above, because the water enters into them and if she happens to have a ritual immersion, she does not need to be afraid nor come to carry them.
+בין משלה בין משל חברתה בין משל בהמה – it is necessary [to teach all three of them] for if it (i.e., the Mishnah) had only taught “of her own,” because it is not detestable, but of another’s [hair] which is detestable to her, I might say, that we should fear lest she loosen them and carry them; for if it (i.e., the Mishnah) had taught “of another’s,” because it is like her the same class or size, it would not be recognized and would not laugh at her, and because of this, there is nothing to suspect lest she loosen it and carry it, but “of an animal’s” which is not of the same class or size, and because it is recognized, I might suspect perhaps she took it off and carried it, hence, it is necessary [to teach all three].
+בזמן שהן תפורין – to weave into her hair for furthermore, she will not loosen them to carry them.
+לחצר – it is referring to a hair-net and a wig, for she is forbidden to get up and go out with it to the public domain, and now we learn that to the courtyard, it is permitted.
+פאה נכרית – a woman who lacks a lot of hair takes the hair of other women and places it on her head, and she appears as if it is her hair.
+במוך שבאזנה – that she puts in to absorb her moisture/secretion of the pus of the ear.
+שבסנדלה – so that the shoe will not damage the heel of her foot.
+לנדתה – in the same place that will absorb the blood and not soil her clothing, and even though it is not tied, if it falls, she will not come to carry because of his detestability, but the wool that is in her ear and/or that is in her shoe, she will not go out other than if it is tied and fastened.
+בפלפל – that she places in her mouth because of the odor of the mouth.
+ובגרגיר מלח – that she places for healing the illness of the teeth.
+שן תותבת – it rests in her jaw in the place of the tooth that fell out.
+ושן של זהב – a tooth that changed its appearance on account of decay, they cover it with gold.
+רבי מתיר – to go out with it for she will not loose it and carry it, in order to not reveal her defect.
+וחכמים אוסרים – because it is different from the rest of her teeth, lest she laugh about it and loosens it and comes to carry it. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+בסלע – a coin that has on it an image.
+שעל הצינית – a wound that is under the toes of the foot (i.e., a bunion, callus) and they tie on it a coin that has an image for healing purposes.
+הבנות יוצאות בחוטין – small girls pierce their ears and they don’t make for them earrings until they get older and place threads or chips in their ears so that their ears won’t close up.
+ואפילו בקסמים – an additional thing is mentioned, for even though it is not an adornment of beauty, it was their practice and it was not a burden.
+ערביות – Jewish girls in Arabia.
+רעולות – wrapped up on their heads and their faces are covered other than their eyes in the manner of Arab women.
+
+פרופות – that they wrap themselves in a shawl/cloak and hangs a strap on one edge opposite her neck and with the other edge, she attaches a stone or a nut and ties the strap in a bundle, so that the shawl does not fall from her.
+
+Mishnah 7
+
+פורפת – attaches; it the Aramaic translation of hooks of cloaks.
+ובלבד שלא תפרוף לכתחילה – it refers alone to the coin, that she should not loop up ab initio on the coin [on the Sabbath] because it is forbidden to carry it.
+
+Mishnah 8
+
+הקטע – whose leg was mutilated/crippled
+יוצא בקב שלו – that make for him a kind of frame of a leg and hollow it out a bit to place the head of his foreleg in it, and it not supported on him, and it is permitted to go out [on the Sabbath] with it for it is his shoe but Rabbi Yosi prohibits it, for it is not an adornment, but the law follows Rabbi Yosi.
+ואם יש לו בית קבול כתיתין – that are hollowed out in it in order to be a receptacle for thin pads and wool to place at the head of his foreleg on it, they receive defilement through contact, but if it has only a receptacle for his foreleg alone without pads, it is not a receptacle for defilement and it is like a simple wooden utensil that is similar to a sackcloth that we require for his receptacle is designed to be carried by hand what we give him, but his foreleg doesn’t carry the utensil.
+סמוכות שלו – there is a cripple of his two legs who walks on his forelegs and on his leg from under the hip-bone to the ankle/the knee and its surrounding parts and makes leather cushions tied to the cripple’s forelegs.
+טמאים מדרס – if he has a flux which [the pads] are made as supports for his body and they become susceptible to uncleanness caused by treading contact, and they are made the original causes of Levitical uncleanness.
+ויוצאין בהם בבת – for they are his adornment.
+ונכנסין בהן לעזרה – for even though the Mishnah )Tractate Berakhot, Chapter 9, Mishnah 5) that he should not enter the Temple mount with his shoes, these are not shoes because they are not at the head of his feet.
+כסא – there is a cripple whose sinews of his foreleg have dried out and shrunk and even on his knees, he is incapable of walking and makes a kind of low stool and he sits upon it, and when he walks, he supported on his hands by small benches and uproots his body from the earth and is thrust before him and he returns and it is pleasant on his back and the stool is tied to his back.
+סמוכות – of the same limb, they make for him cushions of leather or of wood for the top of his forelegs or his feet that are hanging and when he leans on his hands and uproots himself, he leans also on his legs a little bit.
+ואין יוצאין בהם בשבת – for these that suspected and were not weaved/place him on the ground, sometimes they loosen and comes to carry them. And thee are those who say, they are not needed for him so much, and they are a burden [being carried].
+ואין נכנסין בהן לעזרה – for they are shoes.
+אנקטמין – a kind of visage of a strange man that we place on the face to frighten young children. Another explanation: a donkey that clowns make and carry on their shoulders.
+טהורים – from receiving defilement for they are not utensils used nor are they adornments.
+
+Mishnah 9
+
+בקשרים – a son who has longings for his father, the father takes a strap of the right shoe and ties it to the child with his left [arm] and all the while that this tie is upon him, the longings become feeble from him as an heirloom/treasure and as such it is taught that the sons, unlike the daughters have longings for their fathers like children.
+בזוגין – like small bells. The Aramaic translation of golden bell is a golden bell.
+
+Mishnah 10
+
+החרגול – a kind of locust, as it is written (Leviticus 11:22): “[of these you may eat the following: locusts of every variety; all varieties of bald locust;] crickets of every variety; [and all varieties of grasshopper],” and we suspend it in the ear and it heals his earache.
+ובשן שועל – that we use for sleep for one who cannot sleep in order that he sleeps, we suspend upon him the tooth of a dead fox.
+ובמסמר הצלוב – a nail that is in a tree that is suspended, if we place it on the swelling that is on the wound, it will remove the swelling. But Maimonides explained that we place it on the neck – he who has a third inflammation and it will cure him.
+ורבי מאיר אומר אף בחול אסור – But the Halakha is not according to Rabbi Meir, for we hold that every thing that is for medicinal purposes, it lacks from the ways of the Amorites, and we don’t call it (Leviticus 18:3): “nor shall you follow their laws.”
+
+Chapter 7
+
+
+
+Mishnah 1
+
+כלל גדול. השוכח עיקר שבת– since he thought that Shabbat is not in the Torah, and even though that from the beginning, he had heard [about Shabbat] but now had forgotten it.
+אינו חייב אלא חטאת – on all the Sabbaths that he had desecrated for all of it is one [inadvertent] error as it is written (Exodus 31:13): “you must keep my Sabbaths,” and which implies one observance for any Sabbaths.
+היודע עיקר שבת – that is Shabbat in the Torah and creative work was forbidden on it, but he did many forms of creative work on many Sabbaths via the inadvertent error on Shabbat for he does not know that Shabbat is today, he is liable for each and every Shabbat one sin, and on this, it is stated (Exodus 31:16): “The Israelite people shall keep the Sabbath” that implies that observance of each and every Shabbat, that is to say that he is liable for a sin-offering on each and every Sabbath and even though that it was not known to him in the meantime and it is one act of forgetfulness, we say that the days that are in-between that is a knowledge that is impossible that he hadn’t heard [about Shabbat] in the meanwhile that this day was Shabbat but he was not reminded of the creative works that he did on it. Therefore, each and every Shabbat is one error.
+היודע שהוא שבת ועשה מלאכות הרבה – that he did not know that the forms of creative work were forbidden and he performed them several times on several Sabbaths, he is liable for each of the chief labors that are forbidden on the Sabbath one sin-offering and even though he went back and repeated them (i.e., the forbidden labors) on several Sabbaths, each principal form of labor is one error and he was not informed about it in the interim and here one cannot say that the days in-between are considered knowledge [of them] to differentiate, for the days in-between he would not know which chief labor is forbidden and which is permitted other than if he sat and engaged before Sages in the laws of Shabbat. And the same law applies that he is liable on two derivatives of two primary forbidden forms of labor whereby each one is divided into one sin-offering apiece, but if he had done a principal form of forbidden labor and its derivative or two derivatives of one principal forbidden labor, he is not liable other than for one [sin-offering] as it is taught at the end of the Mishnah: A person who performs many forbidden actions of one prohibited labor [on the Sabbath], he is not liable for other than for one [sin-offering] such as two derivatives of one primary forbidden labor because it is like a person who performed an action and repeated it in one act of forgetfulness and there is no separation/division of sin-offerings with one act of forgetfulness but other than the actual transgression which is not similar or distinguished on [many] Sabbaths for the matter of an error on Shabbat.
+
+Mishnah 2
+
+הזורע החורש - the fact that “ploughing” is not taught at the beginning and the Mishnah and afterwards “sowing” like the way of the whole world is to inform us that if the land was hard and they ploughed and then sewed and then afterwards ploughed, he is liable for the second ploughing because of “ploughing.”
+הקוצר – seeds and one gleans/harvests the trees, he is liable because of “reaping.” (Tractate Shabbat 73 b).
+המעמר – collecting detached seeds and collects them in one place.
+הזורה – passing through to the wind.
+הבורר – the refuse in his hand or in the basket used as a sieve.
+והמרקד – in a winnow/sieve, and even though that they are similar to each other, each one is considered separately; alternatively, they are not at the same time, but rather one after another.
+והאופה – there was no [baking] in the Tabernacle for there is no baking other than with bread and bread does not belong in the labors of the Tabernacle but rather, it (i.e., the Mishnah) taught that the arrangement of bread was taken; however, cooking which is considered like the [forbidden] labor of baking was in the Tabernacle with the spices of the color of bluish, purple-dye and scarlet-dyed. If he stirs the pot and places a covering on top of the pot that is standing on the fire, he is liable because of [the prohibition of] cooking and all of these above are considered in our Mishnah: “One who sews, ploughs, threshes, etc., all of these are with spices of color in the building of the Tabernacle.
+הגוזז צמר – and all the rest of these labors belong with wool of blue of the labors of the Tabernacle.
+המלבנו – laundering it in the river.
+המנפצו – beat it with a rod; alternatively, comb it with a comb.
+המיסך - “ordir” in the foreign language.
+בתי נירין - takes two threads in the midst of the portion of the web produed by pasing the spool with the woof across the warp.
+הפוצע – he removes the threads of the woof that are above the warp, or the warp that are above the woof for the purpose of weaving.
+והקושר והמתיר – for such are the sides of the snail for from it they produce the bluish-dye, they tie and untie for sometimes it is necessary to take threads from this net to add on to the other and untie from here and tie there.
+והתופר – and tearing also that are in the curtain for a curtain that a moth ate and made a small and round hole must tear downwards and upwards so that the sewing of the hole does not have wrinkles/folds.
+והתופר שתי תפירות – that he tied them up, for had he not tied them, they would not exist and he would be liable for [violating] two [principal forms of labor] because of tying and because of sewing.
+הצד צבי – and all of the labors concerning its hides apply which were used to cover the Tabernacle.
+המולחו והמעבדו – The Gemara (Tractate Shabbat 75b) that salting the skin is the same as curing the skin, but they exclude one of them and place marking lines in its place, for placing marking lines is one of the primary prohibited forms of labor.
+הממחקו – to scrape his hair.
+מחתכו – to trim and cut straps and sandals.
+וכותב ומוחק – they were in the Tabernacle that they would mark on boards to know which would be its pair and he would write a letter on this one and a letter one that one and sometimes he would err and erase it.
+מכבה ומבעיר – with fire that was under the symbols of the scholars.
+מכה בפטיש – the completion of work for so the artisan strikes the block with the completion of the work and the striking with a hammer is not liable until the end of the work [has been reached]. But the number of the first teacher of the Mishnah who counts primary forms of work as forty minus one, even though he returns and considers each one individually comes to teach us that even if a person did all the work in the world on one Shabbat in one act of forgetfulness, it is impossible that he would be liable for more than forty sin-offerings for all of them the rest of the labors are derivatives to these primary forms of work and it is found that he performs a primary form of work and its derivative and is not liable for anything other than one.
+
+Mishnah 3
+
+כל הכשר להצניע – which is something that is made for usage by a human being.
+ומצניעו כמוהו – that has the appropriate measurements to be stored/hidden away.
+אין חייב אלא המצניעו -if something was done that was beloved by one person and he stored it away, he is liable for his removal of it if he took it out but another individual is not liable on it for concerning him it is not a [forbidden] form of work.
+
+Mishnah 4
+
+עצה – straw of kinds of pulse/peas (Tractate Shabbat 76a).
+כמלוא פי גמל – its measurement is larger than that of a cow’s mouthful and the mouthful of a cow is not obligated for straw, for it is not appropriate for a cow.
+
+פי טלה – it is larger than the mouth of a kid (i.e., goat), therefore, ears of corn which are not appropriate for a kid, one is not liable for the mouthful of a kid until there is enough for the mouthful of a lamb, but grasses since they are appropriate for a kid and a lamb one is liable even for the mouthful of a kid.
+לחין – that are appropriate for humans 
+like dried figs, for this is the measure for all human food on Shabbat but not for the mouthful of a kid for moist foods are not appropriate for kids.
+מצטרפין – all of the foods of a human – these with those.
+חוץ מקליפיהן – which are not [considered] food and do not complete the measure.
+ועוקציהן – the tail of the fruit which is a mere tree.
+וסובן – husk of wheat that falls off because of crushing/pounding.
+ומורסנן – that remains in the winnow but Maimonides explains the opposite that their fine flour is thicker and worse than bran flour.
+חוץ מקליפי עדשים – [that combine/are included together].
+שהן מתבשלות עמהן – to exclude the outer husks which fall off when it is harvested and the husks of the beans at the time that they are moist and cooked with their husks; for Rabbi Yehuda they are included together with foods for the measurement of dry figs but not dried foods which are not consumed with their husks because they appear like flies in a bowl, but the Halakha is not according to Rabbi Yehuda.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+המוציא [יין] כדי מזיגת כוס – [of wine] for the Blessing after the Meal which is one-fourth part of a רביעית of pure wine in order that he would mix it to a percentage of one [part] of wine and three [parts] of water and he will become consistent with a quarter of a “log” (which equals the volume of six eggs) which is the measurement for a cup [of wine] for a blessing.
+כדי גמיעה – what a person absorbs at one time but the milk of a ritually impure animal that is not proper for drinking, its measure is to paint the eyelids [for medical or for cosmetic purposes] of one eye (see Talmud Shabbat 78b and the end of Mishnah 3 of our chapter).
+על הכתית – a wound on the back of horses and donkeys on account of the burden; and I found it written that the inflammation that comes out of the hide of the flesh that when it reaches a boiling point it makes a head about and it is called the “mouth” of a scab, and even though the honey is principally for eating, because its healing [capacity] is found, and it is “something,” we go according to the smallest measure possible for a strict [ruling].
+אבר קטן – [smallest limb] of a one-day old baby which is the little toe of the foot.
+לשוף – to rub and dissolve them.
+קילור – that we put on the eye.
+ושאר כל המשקין – that we don’t use for medicinal purposes.
+שופכין – decaying waters and they are fit to stamp the clay.
+ברביעית – even wine, milk and honey, whose measurements are not mentioned in the Mishnah other than those who set them aside (see Mishnah Shabbat, Chapter 10, Mishnah 1), but the rest of all people, they are not liable other than for a quarter of a “log”(i.e., the volume of six eggs), and Rabbi Shimon holds that when he himself sets something aside/stores away, he requires a small measurement and less than that amount he is not liable for it, for Rabbi Shimon does not hold that all that is not fit to set aside, we do not set aside/store it like him for he will become liable for it, but sets aside/store away a little bit, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 2
+
+אזן לקופה – to hold on to it.
+תלאי – to suspend it and this is less than the measurement of a handle for a basket.
+מדת מנעל – to show to an artisan: “like this measure I need” and its measurement is less than a hanger.
+נייר – they make it from grasses.
+קשר של מוכסין – sometimes when a person pays his tax at the head of the river from this side, and he transfers to him a signature to show the him that he already paid the tax and it was his practice to write two large letters as a sign and they were larger than our two letters.
+נייר מחוק – it is not appropriate to write again, therefore, he needs a large measure to wrap around the mouth of the flask/bottle.
+
+Mishnah 3
+
+לעשות בו קמיע – to cove with it the amulet.
+קלף כדי לכתוב [עליו] פרשה קטנה – for since his ink was expensive, he didn’t make from it the tax-collector’s receipt but rather [only] Tefillin and Mezuzot and he was not liable for a small measure.
+דיו כדי לכתוב שתי אותיות – to mark on two segments of a utensil or on two boards to couple them.
+בדי לכחול עין אחת – for modest women who walk wrapped up do not reveal other than one eye and they color/paint it.
+
+Mishnah 4
+
+השבשבת – the hunters place a planed board at the head of a reed and put glue on it and the bird sits on it and is fastened to it and most put a lot of glue on it in order that the bird will be fastened to it.
+לעשות בו נקב קטן – a utensil that place on it pure silver and we close up its mouth with pitch or bitumen/sulfur and it makes while closing It a small hole to remove the pure silver.
+חרסית – crushed bricks.
+לעשות פי כור – the mechanic’s bellows enter into it.
+פטפוט – a leg for the place where the smelting pot sits for we set it down it and a base is made for it.
+סובין כדי ליתן על פי הכור של צורפי זהב – in a place where there isn’t charcoal, they smelt gold in fire of coarse-bran. Another explanation: they would customarily place coarse bran on the mouth of the bellows’ hole when they smelt the gold.
+לסוך קטנה שבבבנות – girls who reached their period of maturity, and they had not come to menstruation, the poor girls would line it with plaster and menstruation would quickly come and also remove the hair and the rich girls with line it with fine-flour, and the daughters of royalty with olive oil that had not grown one-third.
+כלכול – the temples, and we paint the skin with a depilatory of plaster to cause the hair to lie down.
+אנדיפי – lower than the temples a bit and we call it temple, but the Halakha is not according to Rabbi Yehuda nor according to Rabbi Nehemiah.
+
+Mishnah 5
+
+אדמה – red plaster/clay.
+מרצופין – large sacks which we carry for business on ships and we seal them In the manner in which we seal letters and their Rabbinic measure is less than that of Rabbi Akiba, and the Halakha is according to the Sages.
+כדי לזבל ברישא – leek-greens and its measure is less than cabbage stalks and Halakha is according to the Sages.
+מלא כף סיד – spoon of plasterers.
+כדי לעשות קולמוס – that reaches to the joints of his middle fingers.
+עבה – which is not appropriate for writing.
+מרוסס – crushed and broken.
+ביצה קלה – the egg of a chicken, and why do we call it the smallest of eggs? For it is easy to cook more than other eggs and the measure required in order to cook it is like a dried fig [size] from it.
+טרופה – mixed with oil.
+ונתונה באלפס – it was already warmed and it cooks speedily.
+
+Mishnah 6
+
+תרווד – spoon.
+חף – a tooth from the teeth of the key that we open with it doors, but the Halakha is not according to Rabbi Yehuda (see Talmud Shabbat 81a).
+כרכר – of weavers and we transfer it on the warp (i.e., longitudinal direction) when it is stretched before him and he presses the threads.
+כדי לזרוק בבהמה – an a person doesn’t have to trouble him to throw a stone because of bird to chase it away, for one’s mere voice is enough for him.
+
+Mishnah 7
+
+בין פצים לחבירו – when they arrange the boards and the pillars and the beams and make rows of beams on the ground, and there is a space tween this one and that one, we support it underneath so that it does not become curved.
+זכר לדבר – for it is considered earthenware when taking the fire out in it.
+לחשוף – to lift up/raise
+מגבא – a small hole where the water is gathered in it, so we see that it is considered earthenware also in the receiving of water, and Halakha is according to Rabbi Yosi.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+אמר ר"ע מנין לעבודת כוכבים שמטמאת במשא – since they are concerned above with an Asmakhta/a scriptural text used as a support for a rabbinic enactment and the Biblical verse of (Isaiah 30:22): “You will cast them away like a menstruous woman,” it is a support to the Biblical verse that was brought above (Isaiah 30:14 – see Tractate Shabbat, Chapter 8, Mishnah 7): “So that no shard is left in its breakage;” alternatively, because it was necessary to teach (Tractate Shabbat, Chapter 9, Mishnah 3), “from where do we learn that we wash the circumcised child on the third day if it falls on the Sabbath?,” they taught these which are compared to it.
+מטמאה במשא – a person who carries it should wash his clothes and even if he didn’t touch it, such as it was in a box or something like that, and the Rabbis dispute on the statement of Rabbi Akiba and state that he does not become ritually defiled other than through contact like an unclean reptile, and the Halakha is according to the Sages.
+תזרם כמו (אשה) דוה – that is to say, it should be in your eyes like foreigners like depressed like a menstruant woman, as it is written (Leviticus 15:33): “and concerning her who is in menstrual infirmity” and the Biblical verse is speaking about idolatry.
+
+Mishnah 2
+
+שהיא טהורה – that it is not susceptible to ritual defilement.
+בלב ים – for it is obvious that a ship is in the heart of the sea, but rather, it comes to inform us that a ship is a receptacle/pouch; just as the see is ritually pure, so too the ship is pure, and even it if is of earthenware, and even if it is laden on the dry land and they lowered it into the sea.
+שזורעים בה חמשה זרעונים – and there is within it in order to set aside between them the appropriate difference so there will not be any confusion/mixture.
+ארבעה בארבע רוחות להערוגה – they fill each direction until near the corner and in the middle, they don’t sow other than one globule in order that the globule that is in the center will be distant three handbreadths from what is sown in each direction, for the measure of absorption of each sown area is one-and-one-half handbreadths , and even though that nearest the corners in the directions of the seeds that are closest to each other, and there isn’t between them a distance of three handbreadths, and they absorb from each other, and in this case there is no room for doubt, for the Biblical verse was strict only about Kilayim/mixed seeds, and there was no confusion, and we don’t concern ourselves about absorption as it is taught in the Mishnah (Tractate Bava Batra, Chapter 2, Mishnah 12): “If there was a fence between them, this one relies on the fence from this direction and the other relies on the fence from that direction” and even though they absorb from underneath , and here there is a large recognition that the the this direction is sown to the north and the south and that direction is sown to the east and the west, but between the intermediate seed to the seeds of the directions, there is no recognition, and if they were brought close, there would be confusion; therefore, there is a need for distance in order to absorb.
+שנאמר כי כארץ תוציא צמחה – (through the analysis of words in the verse – Isaiah 61:11: “For just as the earth brings forth her growth, and a garden makes the seed shoot up, (So the LORD God will make victory and renown shoot up in the presence of the nations”]) – "תוציא" /bring forth – is one; "צמחה"/her growth – is one; "זרועיה"/the seed – is two; "תצמיח"/shoot up – is one – that makes five. But the six handbreadths cannot be derived from Biblical verse but rather it is established by the Rabbis that the five rows of plants in six handbreadths, the four corners will not absorb from the middle and the middle will not [absorb] from the corners, for the measurement of absorption of each seed is a handbreadth and a half; therefore, Scripture hints that five rows of plants in one bed that is six handbreadths, is as stated. And in Tractate Kilayim, I explained the laws of a a bed and its details and its specifications, but here I shortened it.
+
+Mishnah 3
+
+שהיא טמאה – for on the third day, her semen has not yet become decayed – and she is worthy to conceive and to have a fetus created from her and we call it semen – that is worthy of being sown.
+לשלשה ימים – for Scripture was strict on those who were defiled by emissions at the Giving of the Torah, therefore, it separated them three days and did not concern itself if they would discharge afterwards on the forth day of separation that decays/is offensive and not worthy of being sown. And the Halakhic decision is that the a woman who discharges on the third day is ritually pure, and our Mishnah is a faulty version, and should teach: “From when does a woman who discharges semen on the third day that she is ritually pure, as it states (Exodus 19:15): “Be ready for the third day: [do not go near a woman].” And the three days that are mentioned in the Biblical verse is equivalent to the third day, for on the third day of separation, the Torah was given. Alternatively, it (i.e., our Mishnah) is not a faulty version but rather, it is [the Rabbis of Rabbi] Eleazar ben Azariah [who] hold that she who emits on the third day is impure, and the Halakha is not [like them].
+מנין שמרחיצין וכו' – even in hot water that was heated on the Sabbath, for even on the third day, [the child] is in danger, and all the more so, on the first and second days, for hot water strengthens the body of the baby boy and heals him.
+לשון של זהורית – like the language of a red wool that they would tie half on the head of the goat that was sent to Azazel and half on the precipice, and when the goat was pushed down, the strip would turn white and everyone knew that their sins were atoned for.
+
+Mishnah 4
+
+מנין לסיכה שהיא כשתיה – not actually like drinking to make him liable for extirpation, but that it is forbidden.
+
+Mishnah 5
+
+ביצה קלה – the egg of a chicken is easier to cook more than other eggs, and not in order to cook all of it but like a dried fig’s worth of it,, and it is placed in a tightly covered pot.
+ומצטרפין – all kinds of spices with each other.
+אסטיס – “Neel” in the Arabic language and its color is similar to Tekhelet/the purple-blue thread used on the Tzizit.
+ופואה – the reeds of gras that we color them red, and in Arabic “Alphu-ha.”
+סבכה – at the head of the net-work/matting which is made like a triple-thread/twist/network in which they place a bit of cloth.
+נתר – a kind of soil and it shines, and we called it “Alum” in the foreign language.
+בורית – a kind af plant that cleans and purifies.
+קמוניא – a grass that cleanses the hands in its dust to remove the filth, and in the language of the Talmud, it is called “pull out that which is stuck in” and in Arabic we call it “Alkeli.”
+ואשלג – it was not explained to me what this is.
+על הכתם – that is found in the clothing and it is not known if it is the blood of a menstruant woman or not – we remove seven things to examine him with them, and among them are these four signs, but the Halakha is not according to Rabbi Yehuda (see Tractate Niddah, Chapter 6, Mishnah 9).
+
+Mishnah 6
+
+פלפלת כל שהוא – that appears like scent of the mouth, but this is not the pepper that is found among us.
+עטרן כל שהוא – that heals a person whomever has a pain in half of his head.
+מיני בשמים כל שהן – for a good scent.
+מיני מתכות כל שהן – that is appropriate to make from them a small goad/end of the handle of a ploughshare/iron point on the staff.
+מקק – rottenness that falls from scrolls or covers that wore out – from the language (Zechariah 14:12): “Their flesh shall rot away [while they stand on their feet].”
+שמצניעים אותו לנונזו – for every sacred thing required being hidden away.
+מאומה – so we see that the Biblical verse thought to forbid it and he does a great repair, and he removes idolatry from his house, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+הרוכלין - those who sell spices for the decoration of women and they have small boxes for the stones of the spices.
+אינו חייב אלא חטאת אחת – all of them are one “taking out.”
+פחות מכגרוגרת – even though all the foods, their measure is like a dried-fig’s bulk, these, since they exist for planting even with less that a dried-fig’s bulk, they are liable, but the Halakha is not according to Rabbi Yehuda ben Beteyra who said five.
+זרע קשואין – it is more important than the other seeds of the garden, and similarly, the seeds of gourds and the seeds of Egyptian beans, and he calls them “Fasli” in the foreign language.
+חגב חי כל שהוא – we hide it for a small child to play with it.
+מת כגרוגרת – like the law for other food stuffs.
+צפורת כרמים – a bird that is found between the male palm-trees.
+בין חיה בין מתה כל שהוא – for we make from it a medication to make bright and to make wise.
+חגב חי טמא כל שהוא – but the first Tanna/teacher holds that if it is ritually impure, we don’t put it away for a young child, lest he come and eat it, but the Halakha is not according to Rabbi Yehuda.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+המצניע – prior to Shabbat
+לזרע ולדוגמא – to demonstrate that he has artist’s materials and that [people] will buy from him.
+ולרפואה – and he forgot on Shabbat why he had stored them away and merely took them out, he is culpable however small the amount, for on the first thought he took it out and considering it.
+אלא בשיעורו – each one has a prescribed quantity for it.
+חזר והכניסו – he who stored it away less than its prescribed quantity and removed it, if he considered it that it wasn’t to sow it and then went back and brought it in.
+אינו חייב – in his bringing this in other than if it has the complete prescribed quantity for since he had considered not to so it, his intention was nullified and he is like any person.
+
+Mishnah 2
+
+על האסקופה – which is a Karmelit such as that it is higher than three [handbreadths] and up to nine [handbreadths] and is wide four [handbreadths].
+שלא עשה מלאכתו בבת אחת – he did not perform an uprooting from the private domain and a placing down in the public domain which is the place of liability for in that, it would be a complete [cycle] of [forbidden] work, but rather, he uprooted from the place of liability and placed it down in a Karmelit, which is exempt in that placing it down, and then went back and uprooted it from the Karmelit which is not a place of liability and placed it in the public domain, and it was found that there was no uprooting done from a place of liability and a placing down in a place of liability at one [and the same] time.
+אסקופה החיצונה – a balcony before the the opening of he house at the side of the public domain.
+עד שיוציא – that is to say, other than if he removed at first all of the basket and we are not teaching other than regarding a basket filled with cucumbers and gourds which are long and there are yet some of them inside. But if it (i.e., the basket) was filled with mustard of which there are a lot of them and all of them are from the outside, it is made as one who had removed the entire basket and he is liable [a sin-offering].
+
+Mishnah 3
+
+שכן משא בני קהת – they would carry it on their shoulders and the right or left and the bosom are the way of the world.
+מרפקו – the middle joint of he arm and in Arabic, such is its name: “Marpik.”
+באפונדתו – a hallowed out area.
+פיה למטה – that is not the manner of removing something, but if its opening is upwards, this is the manner of taking something out. Another explanation of אפונדתו – clothing that one wears close to the skin to receive the sweat, and is customary to make it in like pouches/pockets and where they turn it inside out from the bottom to the top, the opening of the pocket is below.
+שפת חלקו – the lowest rim of the shirt/garment.
+
+Mishnah 4
+
+לפניו ובא לו לאחריו פטור – for he had intended for a better/higher quality guarding, and it ended up being a lesser guarding.
+לאחריו ובא לו לפניו חייב – for he had intended for a lesser guarding, and ended up being a better/higher quality guarding.
+סינר – a kind of small pants that she wears them as a matter of chastity. And if she suspended on them something to take out and went to the other side, she is liable [for a sin-offering].
+שכן ראוי להיות חוזר – for its manner is to shift around and go about her and from the beginning she knew that at its conclusion, it would reverse itself.
+רבי יהודה אומר אף מקבלי פתקין – of the king. Runners carry letters and put them in hallowed out wood in the form of reeds and hang them on their necks and it is the manner of that reed to shift around from in front of him to behind him around his neck [and] he knows that eventually it will turn around, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+הוציאו שנים פטואים – for we derive it (Leviticus 4:27 - though the exact formulation quoted by the Bartenura commentary does not appear anywhere: "ועשותה אחת [מכל] מצות ה'" – “if any person from among the populace unwittingly incurs guilt by doing any of the things which by the LORD’s commandments [ought not to be done, and he realizes his guilt]”; he who does all of it and not who does part of it.
+ר"ש פוטר – for he holds that even when one person cannot do it, if two did it [together] they are exempt, but the Halakha is not according to Rabbi Shimon.
+את החי במטה – on the living, one does not become liable in removing him, if he is not tied up/bandaged, because he would carry himself and these words refer to a person, but not for cattle, wildlife or fowl, for it is like someone who is tied up.
+ןכן כזית מן המת – he is liable if he removed him, for since it is considered that removal defiles to save oneself from defilement, and similarly an olive’s bulk from a carrion and a lentil’s bulk from a creeping thing, for these are their measures for defilement.
+רבי שמעון פוטר – even with an entire dead person for this is work that is not required for its body [on the Sabbath], for everything that is not necessary other than to remove it from him is a labor that is not necessary for itself, and it is not a productive work (with a direct purpose), and the Halakha is not according to Rabbi Shimon.
+
+Mishnah 6
+
+וכן שערו – he tears the hair of his head by hand.
+וכן הגודלת – the hair of her head and plaits/twists it. It is the Aramaic translation )Exodus 28:14,22): “[and two chains of pure gold] braid [these like corded work, and fasten the corded chains to the frames]” (or “on the breastpiece make] braided [chains of corded work in pure gold]”) “plaiting, wreathing”.
+הכוחלת – placing powder used for painting the eye-lids/stibium.
+פוסקת – separating the hair that is in the middle of the head to here and there near the temples.
+רבי אליעזר מחייב חטאת – painting the eyelids because of writing dressing her hair and painting the face with rouge because of [the prohibition against] building.
+וחכמים אוסרים משום שבות – for they hold that there is no manner of writing in this, and there is no manner of building in this, and the Halakha is according to the Sages. And specifically, removing one’s fingernails or hair with one’s hands is what the Rabbis exempt from a sin-offering and stoning, but removing one’s hair or fingernails with a utensil, the Sages agree that one is liable for a sin-offering, and because he removed two hairs, he liable. But a person who removes the hair of the head of his fellow, even with his hand is liable. But a nail, most of which is separated or hair, most of which is detached and causes him pain, it is permitted to remove it by hand ab initio.
+התולש מעציץ נקוב חייב – this is something attached like something fed from the ground through the hole that smells the moistness of the ground and even a hole at its side, and the measure of the hole in order that its root is small.
+ורבי שמעון פוטר בזה ובזה – for he does not consider it as attached to make him liable for stoning, and the Halakha is not according to Rabbi Shimon
+
+Chapter 11
+
+
+
+Mishnah 1
+
+הזורק מרשות היחיד לרשות הרבים – the private/individual domain is a place that is surrounded by four partitions ten handbreadths high and between them are four handbreadths by four handbreadths or more, even if there are several miles, if they surrounded for living such as a district/province/large town which is surrounded by a wall and its doors are locked at night and their alleys have three walls and a stake fastened in the ground by the side of a wall, serving as a mark or as fictitious partition/enclosure for the purposes of enabling those who live there to move objects on the Sabbath in the fourth direction, and similarly a large hill that is ten [handbreadths] high and four [handbreadths] wide or an incision/trench that is ten [handbreadths] deep and four [handbreadths] wide and even utensils such as a boat or a tower of wood and things like them, if they have [a circumference of four by four at a height of ten , all of these are the public domain. And the airspace of the private domain is like the private domain up to the sky. And the thickness of the walls of the private domain are judged as the private domain. But the public domain is like the marketplaces and the desert streets and the roads open to them and it should be that the width of the path is sixteen cubits and there should not be a ceiling upon it. And there is one who holds that it also requires that six-hundred thousand people pass through it every day like the marches of the Israelites in the desert (see Tractate Shabbat 98a). But the airspace of the public domain is not like the public domain other than up to ten handbreadths for above from ten [handbreadths] is free/exempt. But a place that lacks four by four [handbreadths] and is or higher than three [handbreadths] is the exempt/free space and even thorns and thistles and excrement in the public domain that are at least three [handbreadths] or higher but lack four by four [handbreadths] are considered an exempt place. But a place that is surrounded by four partitions whose height is from three [handbreadths] to ten and it has four by four [handbreadths] or more, or a hill/mound that has four by four [handbreadths] or more which is higher than three [handbreadths] up to ten or a ditch which has four by four [handbreadths] and is deep from three until ten [handbreadths] or an alley that is closed from three directions and lacks a mark as a fictitious partition/enclosure or a beam on the fourth direction, and the sea and the valley – all of these are a Karmelit. The explanation of a Karmelit (a marked-off plot in a public thoroughfare – which cannot be considered either private or public domain) is like a “widow” – that is to say, like a widow who is not a virgin, nor married to a husband. Such is this domain which is neither a private domain nor a public domain and the airspace of a Karmelit is like a Karmelit up until ten [handbreadths] and above that, it is considered an exempt space. A person who removes something from the private domain to the public domain or brings something in from the public domain to the private domain is liable for a sin-offering (see Tractate Shabbat, Chapter 1, Mishnah 1). From a private domain to a Karmelite and/or from a public domain to a Karmelit, or from a Karmelite to either of them is exempt but it is forbidden. [A person who brings something] from a private domain or from a public domain to an exempt space or from the exempt space to both of them -it is ab initio permitted, and we don’t have to say, from a Karmelit to an exempt space and from an exempt space to a Karmelit it is permitted. But a person who transfers an object from the beginning of the four cubits to the end of the four cubits in the public domain is liable for a sin-offering. In a Karmelit, he is exempt, but it is forbidden. In the private domain and in the exempt place, it is permissible ab initio to carry and transfer throughout the entire domain and even if it several miles.
+ר"ע מחייב – for he holds that since the object has passed in the airspace of the public domain, within ten [handbreadths], it is as if it has come to rest; but the Rabbis hold that something absorbed in the midst of the ten [handbreadths] of airspace of the public domain is not like someone who placed it there, but above from ten [handbreadths] it is an exempt space, and no disputes that he is exempt, and the Halakha is according to the Sages.
+
+Mishnah 2
+
+כיצד – the Rabbis mention this.
+שתי גזוזאראות – these are boards that go out from the wall of the upper story and outward on the public domain, but the balconies themselves are the private domain, and when they are opposite each other on the two sides of the public domain, the individual who stretches out [his hand] and throws from one to the other is exempt, for we do not find throwing and stretching out in the [forbidden] labors of the Tabernacle from the [one] private domain to the [other] private domain and the expanse of the public domain interrupts between them.
+היו שתיהן בדיוטא אחת – that is to say, one floor along the length of the private domain and there is an interruption of the public domain between them.
+הזורק פטור – for since he is higher than ten [handbreadths] and we dd not find throwing from one private domain to [another] private domain via the public domain in the Tabernacle but the person who stretches [his hand] is liable, and he though he stretches higher than ten [handbreadths], for we found that stretching forth and similar to it in the Tabernacle from one private domain to [another] private domain and the length of the public domain interrupts between them.
+שכן היתה עבודת הלוים – stretching forth from this [wagon] to that [wagon] above ten [handbreadths] and the length of the pubic domain in the middle. How so? [Two] wagons one after another in the public domain and those who unload the Tabernacle would stretch forth to those that were on the wagons that were next to them, nearby and close and they would stretch forth to those who were in front of them and everyone from the wagons were in the private domain.
+אבל לא זורקים – for the boards were not thrown because of their heaviness.
+חוליית הבור – dirt that we remove from the digging of pit, it was customary to place around the opening of the pit like a wall and we derive that the pit and its segment of earth cut out in digging a pit and piled up on its borders combine to ten [handbreadths] and we teach that the pit to its depth and we teach a rock to its height.
+הנוטל מהן – [a person who takes from them] and places in the public domain or wh takes from the public domain and places upon them - is liable [a sin-offering].
+
+Mishnah 3
+
+הזורק ד' אמות בכותל – from the beginning of the four cubits to the end of the four [cubits] and it came to rest on the wall that is close to the public domain, higher than ten handbreadths, such as a case where there was a thick cake of pressed figs that was attached to the wall higher than ten handbreadths in the public domain, it is an exempt space.
+למטה מעשרה כזורק בארץ – from the beginning of the four [cubits] to the end of four [cubits] in the public domain and he is liable, even though there is not from the place of the uprooting of the object to the wall other than four cubits exactly, we did not state the thickness of the cake of pressed figs is excluded from the four cubits and we don’t have here from the beginning of the four [cubits] to the end of the four [cubits] , for it does not exclude the pressed figs on the wall, its thickness does not exclude anything.
+ונתגלגל חוץ לד"א פטור – for he did not intend for a throwing of liability.
+ונתגלגל לתוך ד"א חייב – and it came to rest a bit outside of the four cubits prior to rolling inwards.
+
+Mishnah 4
+
+הזורק בים – from the beginning of four [cubits] to the end of four [cubits], he is exempt, for it is a Karmelit.
+רקק מים – which are not higher from the land, and there is in them mud and clay/plaster and they are called a [shallow] pool/diluvium.
+ור"ה מהלכת בו – for many [people] walk through it.
+וכמה הוא רקק – what is its depth that we can say that it is yet the public domain and it has not become a Karmelit?
+ורקק מים ורה"ר מהלכת בו – this is double that was taught for the matter to teach us that even if the pool was four [cubits] wide, for since it was less than ten [cubits] high, it is judged like the public domain, and double also with a public domain going through it to teach us that even though many people don’t walk through it other than in an emergency/need, walking even in an emergency is called walking.
+
+Mishnah 5
+
+מן הים ליבשה – from a Karmelit to the public domain.
+מן הים לספינה – from a Karmelit to the private domain.
+מטלטלין מזו לזו – if they belong to two individuals, one carries via an Eruv, for it is likened to two separate courtyards.
+מוקפות – each is near the other like we don’t surround swellings/abcesses.
+אין מטלטלין – for this is how they explain each other: the Karmelit interrupts between them and nullifies the Eruv.
+
+Mishnah 6
+
+הזורק – [he throws] on the Sabbath inadvertently and is reminded that it is Shabbat after the stone left from under his hand before it came to rest, even if another did not receive/intercept it, but rather it came to rest in a natural manner, he is exempt, for such is taught further on [in our Mishnah] : until its beginning and its end are inadvertent,” for this, its beginning is inadvertent and its end is on purpose/wanton, for since he was reminded that it was Shabbat prior to it coming to a rest, and our Mishnah, this is how it to be explained: A person who throws and then is reminded [that it is Shabbat] after it left from under his hand; alternatively, he was not reminded until the other [person] intercepted/received it, etc., for this is a case where two who performed this act, they are exempt; for if it came to rest, he Is liable to a sin offering in the four cubits when he returned and forgot, but if he didn’t return and forgot, he is exempt, for all those liable for a sin offering, etc.
+זה הכלל – which includes also transferring an object form place to place – for if he uprooted it inadvertently and was reminded that it was Shabbat prior his putting it down, he is exempt.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+הבונה – that they mentioned in the [thirty-nine] chief labors – 
+how much can one build and be liable? The smallest quantity.
+מסתת – to make the stone quadrangular or to level it/smooth it, everything is according to the custom of the place, and this is a derivative of he who gives the final stroke with the hammer.
+והמכה בפטיש – this is the conclusion of work of those who cut stones, for after he cuts stones from the mountain surrounding him and he has severed it, he strikes a large blow with his hammer and it breaks apart and falls, and all who complete [forbidden] work in Shabbat, it is a derivative of striking the final hammer blow.
+מעצד – a small, curved cutting tool/hatchet.
+הקודח – makes a perforation/hole.
+כל שהוא – it refers to all of them – to the one who chisels, and to the one who strikes the final hammer blow and the adze and the one who perforates/digs out.
+ומלאכתו מתקיימת – for there is no need to add to it.
+קורנס – “Martil.”
+סדן – “Ankizina” in the foreign language.
+מפני שהוא כמתקן מלאכה – even though he does not strike on the work [itself] other than on the block, he is improving/fixing, for similarly, those who beat the gold foils of the Tabernacle who would strike the foils with three hits and on the block one hit to smooth the mallet/smith’s hammer so that it not split the foil which is thin, but the Halakha is not according to Rabbi Shimon ben Gamaliel.
+
+Mishnah 2
+
+המנכש – he who tears/plucks bad grasses from among the good ones. Another explanation: He digs around the roots of the plants which is a [forbidden kind of] labor like plowing.
+מקרקם – cuts dry branches from the tree to repair it.
+מזרד – trims/cuts new moist greens of this year and sometimes they are many and they prosper and they reduce the strength of the tee and we cut them off from it.
+אם לתקן – [to improve/repair] the tree or the ground and they cut it from what is attached.
+ביצה קלה – like a dried fig from the egg of a chicken which cooks easier than the rest of the eggs.
+
+Mishnah 3
+
+בין בימינו בין בשמאלו – a person who is ambidextrous, for among the rest of the people, lefty-handwriting is not writing.
+בין משם אחד – both of them are Alephs.
+משני שמות – Aleph and Bet.
+משני סממניות – one is with ink and the other is with red paint. But there are books that have the reading from two marks/סימניות, that is to say, with two marks/signs, such as we write one for one sign and a second for the second sign.
+בכל לשון – and he wrote of each and every nation.
+משום רושם – a sign/mark that they would make on the planks/boards of the Tabernacle for they take \it apart, and when they re-erect it, they should not confuse the order of the boards/planks, but Rabbi Yosi comes to state that even if he did not write other than making two mere markings as a sign, he is liable. But the Halakha is not like Rabbi Yosi.
+מצינו שם קטן – that is to say, even though his work was not completed, but he had intended to write a large letter, and wrote part of it, for since that part is a letter and exists in another place, he is liable, and such is the Halakha.
+
+Mishnah 4
+
+בסם – “Orpimnat” in the foreign language.
+בסיקרא – a kind stone that colors red.
+בקומוס – a kind of dust and its color is black. Another explanation: resin of a papyrus tree.
+בקנקנתום – “Zag” in Arabic and “vidriol” in the foreign language.
+ובכל דבר שהוא רושם – to include water that they dissolved/soaked in it gall-nut; “gallim” in the foreign tongue which makes an incision/mark that is enduring.
+על ב' כותלין זויות – one in the east and another in the north that are juxtaposed to each other at an angle.
+על ב' לוחי פנקס – the book that the storekeeper writes his accounts, and even though it is not on one tablet, if they are organized and read one with the other, like that which they write on two borders of tablets that are near each other, he is liable.
+הכותב על בשרו – with ink.
+והמשרט על בשרו – with iron he makes the shape of letters in his skin.
+רבי יהושע פוטר – and even if he emitted some blood, for this is not the way of writing. But the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 5
+
+במשקין – which blacken like the juice of mulberries and things similar to them.
+במי פירות – of all other fruits.
+באבק דרכים – such as tracing with his finger the shame of letters on the sand and the dust that is on the roads.
+באבק סופרים – the sandy matter of chest of a scribe.
+לאחר ידו – on the back of his hand, that he held the writing pen with his fingers and turned his hand over and wrote.
+ובמרפיקו – the intermediate joint of the arm.
+אות אחת סמוך לכתב – near one written letter, he doubled it and completed it to make two.
+כתב על גבי כתב – he passed the writing pen over the letters already written and renewed them.
+וכתב שני זיינין – the roof of the letter "ח" /Chet did not appear but only the two legs, so it appeared as if they were two letters "ז"/Zayin.
+על ב' כותלי הבית – which were not at an angle.
+על שני דפי פנקס – that are made column by column. He wrote one letter in this column and one letter in another column and he is unable to bring them close other than if he cuts out what is interrupting between them, the Tanna/Teacher of the Mishnah in the first part mentioned the walls of the house that are distant from each other, and afterwards taught the pages of a ledger/notebook and not only this, but also that, he taught (= the cases in the Mishnah are in descending order of demonstrability).
+אות אחת על שם נוטריקון – he made the symbol of a dot on it and we understand from that letter a complete word such as "ק"/Kof – קרבן/Sacrifice; "מ"/Mem – מעשר/Tithe; "ת"/Taf – תרומה/Priest’s due.
+רבי יהושע בן בתירה אומר חייב – for since everyone understands from that letter a complete word, it is as if he wrote the letters of all of the word.
+וחכמים פוטרין – for he did not write two letters, and the Halakha is according to the Sages.
+
+Mishnah 6
+
+בשתי העלמות – for after he wrote one letter inadvertently, it became known to him that he had transgressed, and then he went and in forgetfulness, once again, inadvertently, wrote a second letter at its side.
+אחת בשחרית ואחת בין הערבים – for since there was a delay in between in order to know, it was like two [separate] acts of forgetfulness.
+ר"ג מחייב – for he held that there is no awareness for half of a measure to divide that which is unnecessary the other half with it.
+וחכמים פוטרין – who hold that the awareness that is between the two halves of the measure divide between them and they are not made as if they were two halves of a measure in one act of forgetfulness, and the Halakha is according to the Sages.
+
+Chapter 13
+
+
+
+Mishnah 1
+
+רבי אליעזר אומר האורג שלשה חוטין בתחלה – if this is the beginning of his weaving of a clothing, he is not liable [for violating the Sabbath] until he weaves three threads, but if he adds on to something woven, its measure of one combines with the rest, but the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 2
+
+שתי בתי נירין – that he put two threads of warp (i.e., longitudinal direction) in the cross beam of the loom which we call “Leitschish.”
+בנירין – it is explained in the Gemara (Tractate Shabbat 105a) that he extends two times [every] thread of warp in the cross-beam and a third time, he extends on the thread that is joined on to the branch of the reed.
+בקירוס – a curtain that is woven from the fibrous substance/bast of the palm-tree.
+
+Mishnah 3
+
+הקורע על מתו – for a dead person for whom he is not required to tear clothing [when hearing of his passing] for he is ruining it and is exempt [from a sin-offering], but for a dead person for whom he is obligated to tear clothing and he repairs it/reconstructs it, he is liable [for a sin-offering].
+ובחמתו כל המקלקלים פטורין – but our Mishnah is superseded and the Halakha is that a person who rends [his garment] in his anger is liable [for a sin-offering] even though he ruins it, regarding the clothing, he repairs it, regarding his inclination, and his mind is at rest for him through this.
+
+Mishnah 4
+
+המלבן – [he bleaches] the wool and hatchels/beats it, and/or dyes it and/or spins it – for all of them are primary categories of [forbidden] labor [on the Sabbath]; their required quantity is in order that he spin from that wool a thread whose length is as far as the width of double size of a "סיט" (between the tip of the thumb and that of the index finger when held apart OR between thee root of the thumb and the tip of the index finger, when the former is leaning against the latter – see Talmud Shabbat 106a). And the "סיט" is according to the interruption that exists between the thumb to the finger – all that a person is able to widen it – and the measurement of this width is doubled – this is the double "סיט" -and the width between the thumb and the finger once – is also as far as the distance of a double "סיט" because it has double like that which is between the thumb and the [index] finger.
+האורג שני חוטין – their measure/quantity is the width of the clothing as far as the "סיט" for even though he had not woven over the face of the entire width of the clothing, he is liable [for a sin-offering].
+
+Mishnah 5
+
+הצד צפור – until he brought It into the turret/tower (i.e., trap) of wood “Armariav” in the foreign language, he is liable for this is hunting, but if he brought it into the house, it is not hunted through this. 
+But a deer is hunted when from he brought it into the house and locked the door before it, but not if he brought it into a garden or courtyard – as this is not hunting.
+ולביברין - an enclosed space [usually outside of a settlement] surrounded by a wall when we bring into it wildlife and they are guarded there.
+כל המחוסר צידה – that it is difficult to capture it there, such as the case where it does not approach him with one bending when he bends to catch it, but the Halakha is according to Rabban Shimon ben Gamaliel [who explains] the matter of the Rabbis.
+
+Mishnah 6
+
+צבי שנכנס – [a deer who enters] on its own into the house and someone locks [the door] before him, that is his “hunting.”
+נעלו שנים פטורים - because two have done it (i.e., neither of them completed the act on his own).
+לא יכול אחד לנעול – it is the manner to lock it in with two [people], each of them has [performed] a [forbidden] labor that without him [doing so], it would not have been accomplished.
+ור"ש פוטר – but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+השני חייב – for he (i.e., the second person) hunted it (i.e., the animal).
+הא למה זה דומה – after it was hunted by the first [person], to locking [the door of] the house to guard it, and not to hunt [it].
+
+ונמצא צבי – hat was already hunted being guarded inside it, such is this, that even though the first person stood up, this is not other than as a guard of the deer that he had from yesterday and the second [person] is exempt [from liability for a sin-offering] as is stated in our Mishnah that he is exempt and permitted.
+
+Chapter 14
+
+
+
+Mishnah 1
+
+שמונה – the חלד/mole ,weasel and the עכבר /mouse, rat , the אנקה/gecko, house-lizard;כח /lizard, salamander; the לטאה/lizard; the חמט/sand lizard; the תנשמת/chameleon, newt; and the צב/great lizard/tortoise (all of which are found in Leviticus 11:29-30) which are enumerated in [the Torah portion of “On the eighth day”/ויהי ביום השמיני.
+הצדן חייב – for there is of their species that is hunted.
+והחובל בהן חייב – for they have hide and it has a wound that does not return [to health] (as the blood is collected and tied up in one place and is not reabsorbed– see Rashi on Talmud Shabbat 107b), one is liable because of severing which is a derivative of threshing; alternatively, since they have a hide, the hide is colored with the blood that is gathered and tied up, and he is liable before of dyeing.
+ושאר שקצים ורמשים - such as worms and snails and scorpions, one who wounds them is exempt, as they lack a hide.
+שלא לצורך פטור – for none of their species is hunted.
+חיה ועוף ברשותו. הצדן פטור - for they are hunted and standing [alive].
+החובל בהן חייב – for they have hide and the one who wounds them is not liable in all of these that are taught in our Mishnah other than when in need of blood , but if one didn’t wound them other than to damage them, we hold that (see Mishnah Shabbat, Chapter 13, Mishnah 3): “All those who perform an act (on the Sabbath) by which they do ruin, are exempt [from sin-offering].”
+
+Mishnah 2
+
+אין עושין הילמי – a lot of salt water that they place into vegetables that pickle them to endure.
+אבל עושים – a small amount of salt water in order to dip his bread or into a cooked dish.
+והלא היא הילמי בין מרובה בין מעט – that is to say, if that which is a lot is prohibited, so too a little bit is also prohibited, they would say (see Talmud Shabbat 108b) that a lot of work is prohibited and a little bit of work is permitted but both these and those are prohibited because it is like preparing and repairing the food that is placed in it in order that it will endure.
+ואלו הן – the permitted [things one can do]: put oil into the water at first, before he puts in salt, or puts the oil in the salt at first before putting in the water for the oil impairs it/delays it, as the salt does not mix well with the water and weakens its strength but he should not put in water and salt at the outset and afterwards the oil for from the time that he puts in the water and the salt together, it appears like he is preparing, and the Halakha is not according to Rabbi Yosi.
+
+Mishnah 3
+
+אזוב יון – a kind of hyssop that grows amongst thorns and kills the worms that are in the belly.
+שאינו מאכל בריאים – and evidence of this thing is one eats it for medicinal purposes [only] and it is prohibited from consuming it on the Sabbath as a decree lest he grind drugs which is a derivative of grinding/milling.
+אבל אוכל הוא את היועזר – for many eat it when they are healthy. “Pulio” in the foreign tongue – which destroys the worms that are in the liver.
+אבוב רועה – a tree that grows singularly and it has no branches and in Arabic we call it “Atzel R’ee” and it is good for someone who was damaged from drinking tainted water (see Talmud Shabbat 109b).
+כל האוכלים אוכל אדם לרפואה – anything that a person consumes and the healthy people eat it, a person can eat it on Shabbat, even though he intends it to be for medicinal purposes.
+חוץ ממי דקלים – they are two trees from the species of date-palms that were in the land of Israel and between them was a spring of water, and the person who drinks from them a first cup loosens the fecal matter that is in his bowels and the second cup loosens his bowels and the third cup cleanses his bowels until he releases them clear in the manner that he caused them to enter.
+וכוס של עיקרין – they take sap of the tree that is called “Zag Alexandria” in Arabic and grass that we call “Esbah Elsdor” – which is a grass of joy and saffron/crocus and we crush it and put its dust in wine and the woman with a flux drinks from them three cups and is healed.
+מפני שהן לירוקה – someone with the illness called jaundice and if he will drink from them, he will be cured from the illness of jaundice, but will remain childless and not give birth, and for that reason it is called the cup of sterility.
+לצמאו – if he is not sick [but merely thirsty].
+
+Mishnah 4
+
+לא יגמע את החומץ – and vomit it out, for the evidence of this thing is that it is for medicinal purposes [only], but if he swallows It and absorb it, it is better.
+לא יסוך בהם יין וחומץ – for a person does not anoint himself other than for medicinal purposes.
+אבל לא שמן ורד – because it costs a great deal and evidence of this thing is that it is for medicinal purposes.
+שכן דרכן לסוך – without a wound
+ור' שמעון אומר כו' - but the Halakha is not according to Rabbi Shimon (though the note below indicates that the word "אין" is a scribal error – and that according to Maimonides, the law is according to Rabbi Shimon).
+
+Chapter 15
+
+
+
+Mishnah 1
+
+אלו קשרים. קשר גמלים – they perforate the nose of a camel and place in it a strap and tie it an eternal knot and like this, they make a perforation at the head of as ship and place in it a rope and tie a durable knot in it can never be undone, that is similar to knots of threads of curtains that have torn in the Tabernacle, but a durable knot that is not the act of an artisan, or it is the act of an artisan but is not durable knot is exempt, but prohibited and it is not liable until it is one of durability and the action of an artisan.
+וכשם שחייב על קשרן כך חייב על התירן – for just as those who hunt snail/conchiferous animal/purple-fish it would be necessary on occasion to undo/loosen the knots of the nets that exist in order to shorten them or widen them.
+שיכול להתירו – without being squeezed/pricked.
+אין חייבין עליו – and even if he did to make it durable, but the Halakha is not according to Rabbi Meir.
+
+Mishnah 2
+
+יש לך קשרים שאין חייבים עליהם – [there are knots for which they are not liable for] a sin-offering, like they are liable for the camel’s knot or the sailors’ knot but rather they are exempt but it is still prohibited, and these ties were not mentioned in the Mishnah. But the Gemara (Tractate Shabbat 112a) explains for example a long strap that they tie with a ring that is on the nose of a camel and similarly, long rope that they tie with a rope made like a ring that is suspended in hole at the head of the ship and sometimes they leave it there for a week or two and then untie it, and similarly, all knots that they tie to stand as such a specified time but will not endure forever - we are not liable for it.
+קושרת אשה מפתחי חלוק – kinds of strips/straps to one side and the other and they tie the right on the left shoulder and the left on the right shoulder for since every day it is permissible and it is not similar to an enduring knot and it is permissible ab initio.
+
+פסיקיא – a wide girdle/belt with threads/straps suspended at its head to tie them.
+ונודות יין – of leather that their openings are bent and we tie them, and even though it has two bands/chains and we don’t say that one of them nullifies it that it is an enduring knot.
+וקדירה של בשר – sometimes they tie on it a piece of cloth around its opening, and even though it has spigots/spouts through which one can empty the soup from them, without loosening the knot, even so, this is not a [permanent] knot.
+קושרין לפני הבהמה – a rope over the width of the opening to lock it in her face that she should not leave, and such is the Halakha.
+קושרין דלי של פסיקיא – on the mouth of the well so that it would tied and suspended there, for the fascia does not nullify it, but not with a rope that does nullify it (see Talmud Shabbat 113a), for it is an enduring knot.
+
+רבי יהודה מתיר – Rabbi Yehuda did not permit anything other than a rope of a common weaver that requires it for his work and does not nullify it there, but the Rabbis hold that if you were to permit to him the rope of a weaver, he would tie it with other also ropes for ropes are interchangeable, and the Halakha is according to the Sages.
+
+Mishnah 3
+
+מקפלין את הכלים – clothes that are spread out, one folds them even four and five times in order to return to wear them on that same day and they did not teach other than for one person, but not for two people, for it appears as if he is repairing/fixing them. But concerning one person, they did not speak other than for new clothes which are hard and don’t quickly crease/wrinkle, but old [clothing], which are folded and repaired more and it appears like we repair them. But on the new [clothing]also, we did not state this other than on white, but not on colored clothing, for the folding of colored clothing repairs them the most, but on white [clothing] also, we did not state other than if he lacks any other clothing to change into, but if he has other clothing to change into for the honor of the Sabbath, it is prohibited to fold them.
+מיום הכפורים לשבת – when Yom Kippur occurs on the Eve of Shabbat since Shabbat is more stringent than Yom Kippur and that of Yom Kippur is not sacrificed on the Sabbath for it is considered a burnt-offering of a weekday on the Sabbath.
+
+רבי עקיבא אומר – they (i.e., Yom Kippur and Shabbat) are equivalent and the sacrifice of one of them is not offered on its fellow, and the Halakha is according to Rabbi Akiba.
+
+Chapter 16
+
+
+
+Mishnah 1
+
+כל כתבי קדש – even [the works of the] Prophets and Writings, we save them from a courtyard that a fire had fallen upon it [and bring them] to another courtyard that was in the same alley, even though they did not create a symbolic community of residence and this (i.e., the works of the Prophets and the Writings) which would be written in the modern form of Hebrew type and in the holy language.
+בין שקורין בהן – such as the Prophet/Haftarah [portions] that we read on Shabbat in the synagogue.
+בין שאין קורין בהן – such as the Writings, for even individuals should not read them on Shabbat because [it would lead to] being idle from the Bet Midrash/House of study as above when they would preach sermons to the people on the Sabbath where they teach them the laws of prohibitions and what is permitted, because on all of the weekdays, the people are engaged in their labors/work and they (i.e., the Rabbis) forbade the reading of the Writings on Shabbat at the time of the Bet Midrash/House of Study they pull at the hearts and come to prevent them to ear the sermon.
+ואעפ"י שכתובים בכל לשון – and there is an opinion that states that they didn’t give [them permission] to read them and we don’t save them nevertheless they require the removal [and storage] of sacred object and it is forbidden to place them in an ownerless place.
+למבוי שאינו מפולש – for it has three partitions and one stake [fashioned in the ground] in the fourth direction, this is an alley that is not open (i.e., not closed by a fourth partition) that is spoken of here. Three partitions without a stake = is an open alley and it is explained in the Gemara (Tractate Shabbat 117a) but the Halakha is not according to Ben Beteira.
+
+Mishnah 2
+
+מציליין מזון ג' סעודות – and even though that with legal permission he busied himself but only to a courtyard where there is a symbolic community of residence (i.e., an Eruv) alone, but nevertheless, they did not permit to him to save more because a person is pressed regarding his money, and if it was permitted to him, he would come go out (and collect more).
+נפלה דליקה בלילי שבת – for to eating.
+
+ר' יוסי אומר לעולם הוא מציל - since it is a day outside of this – and with legal permission, he pressed, but the Halakha is not according to Rabbi Yosi.
+
+Mishnah 3
+
+מצילין סל מלא ככרות – since at one time he saves It, what does it matter if it is a little or a lot.
+ועגול של דבילה – even though it is large and he has man meals.
+ואם היו פקחים – and they know that if they ask for payment as workers, they are not taking payment on the Sabbath since initially, they are not aware that it is the payment for work that they came, they make a bill for him after the Sabbath and we are dealing with someone who fears Heaven and even though that is from lawlessness that he has become worthy and what he has saved is his, nevertheless, it is not enjoyable for him that he does not have from others for he knows that by force it was made ownerless, and for nothing also he does not enjoy it, for he troubled for it and therefore, he takes his payment.
+
+Mishnah 4
+
+ולשם הוא מוציא – for the first teacher [of the Mishnah] to a courtyard with an Eruv and for Ben Beteira, to a courtyard without an Eruv.
+כלי תשמישו - that he needs it and for that same day for the meal.
+י"ח כלים – that he would be accustomed to wear on weekdays at one time, and nothing further. And which are they? The upper cloak and the dress that fills it with a soft, spongy substance and wool-vine between each stitch which is called Machshi in Arabic and a wide girdle that he girds from above his uniform and a short and narrow garment that is called Guna in a foreign language and an undershirt that he wears on his skin called Kamiza and a girdle that he girds on top of it and a hat that is on his head and a turban and the two shoes that are on his feet and the two shoulder pieces and the two hand pieces that we clothe them on the hands and cover with them the arms until the elbows and two veils that dry them up and an undergarment tallit that covers his head and his shoulders and kerchief on his neck whose two heads are hanging in front of him which is called Shid in Arabic.
+בואו והצילו עמי – just as he saves, so they save, but above where it says [In the Mishnah], “come and save yourselves” for sometimes he saves more than they are able to save such as when he did not support and they supported or its reverse.
+
+Mishnah 5
+
+שידה – made like an Ark.
+תיבה – small [tables] of money-changers
+ומגדל – Armario in the foreign language and in Arabic – Manshar, and all of them are made of wood.
+מפני שהוא מחרך – for the fire Is not seized by it (i.e., only scorched) and it saves the wooden utensil from burning.
+בין מלאים – [whether filled with] water.
+שאין יכולין לקבל את האור – because they are new and Rabbi Yosi holds that an indirect extinction of he a fire (by placing vessels filled with water in its way) is prohibited (see Talmud Shabbat 120b), even in a place where there is a financial loss, but the Halakha is not according to Rabbi Yosi.
+
+Mishnah 6
+
+אין אומרים לו כבה – for telling a heathen [to extinguish] because his abstention from labor [is no concern of theirs].
+ואל תכבה – one does not need to warn them but he should leave him alone and he will put it (i.e., the fire) out because his abstention from labor is no concern of theirs, because the Israelite/Jew is not warned about the abstention from labor of a heathen who is not his servant.
+
+Mishnah 7
+
+כופין קערה – of earthenware on top of the candle as long as it will not be extinguished and even though he takes a utensil for the saving of a beam which is not taken on the Sabbath for this contradicts what Rabbi Yitzhak says that is utensil is not taken other than for the needs of something taken and teaches regarding it when it is necessary for the place of the utensil, then it is permitted to carry it for the needs of its place.
+ועל צואה של קטן – not the excrement of a small child is spoken of but the removal of the excrement and it is permitted to carry it and remove it to the trash, but this is what it means: [it is speaking of] excrement of chickens so that a minor child will not slap it with his hands and become dirty through it, and such when this excrement is placed in the trash that is in the courtyard so that he will not be thrown before it and not the removal of the excrement; therefore, it is not permitted to carry and remove it, but one covers it with a dish so that a minor doesn’t become dirty.
+מעשה בא – the inverting of a utensil on a scorpion.
+בערב – name of a place.
+חושש אני לו מחטאת – for since a scorpion did not run after me, I am doubtful lest he is liable for a sin-offering because of [the prohibition of laying a trap/hunting. And regarding a Halakhic decision, those poisonous creatures that bite and certainly put [people] to death such as venomous serpents and a mad dog, it is permitted to kill them immediately when he sees them and even when they don’t run after him, but those which do not bite, and we certainly put them to death but sometimes we put them to death and sometimes we don’t put them to death but if they don’t run after him, he covers them with a utensil and if he stamped on them and killed them innocently it is permitted, but to hunt a snake because he wants to play with it, it is prohibited.
+
+Mishnah 8
+
+מילא מים – from a well in the public thoroughfare.
+כבש – they make on a large ship to descend by it from the ship to the dry land and it was necessary for the teacher [of the Mishnah] to teach us about a candle and water, for if the teacher [of the Mishnah] had only taught the candle, one would think that it is a candle that is permitted, for it is impossible to make a decree lest it be increased for a Jew/Israelite, for a candle for one is a candle for one-hundred, but regarding water, one would be able to decree that it is prohibited. But if the Mishnah only taught regarding water, one would think that it is water that is for the Jew that is prohibited, but a candle, even though it was for a Jew, since he (i.e., the non-Jew) also needs it, it is permissible for the candle for since a candle for one is like a candle for one-hundred, [both] are necessary. But a ramp, even though it is similar to a candle as a ramp for one is a ramp for one-hundred, because of the episode related of Rabban Gamaliel and the elders the teacher of the Mishnah taught it as the practical decision is a teacher (a guiding precedent).
+
+Chapter 17
+
+
+
+Mishnah 1
+
+כל הכלים – that have doors.
+ניטלים בשבת ודלתותיהן עמהן – and even though the doors were detached from the utensils prior to the Sabbath, they are taken on the Sabbath with the utensils.
+ואינן דומין לדלתות הבית – and even if they were detached on the Sabbath, they are not taken because the doors of the house are not fashioned as such, that is to say, they were not made to be carried.
+
+Mishnah 2
+
+קורנס – hammer
+הדבלה – for after it was made round, it is thick and hard and requires a hatchet to cut it.
+מגרה – a kind of long life which has many notches.
+לגרר בו את הגבינה – to cut it and divide it into pieces through its notches, he quickly cuts the thick thing.
+מגריפה – to grab with it the dried figs from the barrel.
+רחת – a board that has a handle and two walls and they winnow the wheat with it.
+ומזלג – a utensil that has three teeth and they turn over the straw in the granary.
+פלך – a spindle that the women spins with.
+כרכר – wood of weavers and it is similar to the needle of sack-makers.
+לתחוב בו – to consume with it mulberries and all kinds of sft fruit.
+מחט של יד – a small needle used to sew clothing with it.
+ליטול בו את הקוץ – that entered into his skin, it is permitted to take it [out] on the Sabbath just like it is permissible to penetrate an abscess to remove its moistness, as long as he doesn’t intend to make of it a mouth.
+ושל סקאים – a large needle that they sew sacks with.
+לפתוח בו את הדלת – for whomever has lost his key.
+
+Mishnah 3
+
+קנה של זיתים – a reed that is made to check the olives that are in the pit or vat where olives are packed until they form a viscid mass, if their oil was gathered in them and that they were worthy of the olive press.
+אם יש קשר בראשו – a sort of stopper that is in the reed is susceptible for ritual impurity because it is stopped up at the knot, it is left over in it from the oil that flows from the olives and he checks it if it arrived to stopping and it is a receptacle for him.
+ואם לאו – if it has no knot, even though it is hollowed, he did not hollow it out to receive anything. Therefore, he has a flat wooden implement (see Talmud Shabbat 123b) and is not susceptible for ritual impurity.
+בין כך ובין כך ניטל בשבת – for it is an implement and it is used to turn over the olives.
+
+Mishnah 4
+
+מסר גדול - a large saw that we saw boards.
+ויתד של מחרישה – a large utensil made like a knife with which they make a incision of a turn of the plough/furrow’s length and they are strict with him and designated for them a place that is not worthy for any other labor.
+כל הכלים ניטלים לצורך ושלא לצורך – this is how it should be understood: All the utensils whose labor is for permitted things such as plates and cups which are removed [on the Sabbath] for the necessity of its own body as well as for the necessity of the place of the utensil, as well as that which is not necessary, even if he doesn’t need the implement nor the place of the utensil, other than to carry it on account of the shade or that thieves should not steal it, it is permitted with a utensil that whose labor is something permitted. But a utensil that is used for some kind of prohibited labor, such as mortars and millstone and similar things for its own necessity and for the needs of its place, it is permitted, but from the sun to the shade or because of thieves, it is prohibited.
+רבי נחמיה אומר אין ניטלין אלא לצורך – It is explained in the Talmud (Talmud Shabbat 124b) for the needs of its unique use alone but not for the needs of something else, even for its own needs, such as a knife to cut with alone, it is permitted, and not to support with it the bowl. But the Halakha is not according to Rabbi Nehemiah.
+
+Mishnah 5
+
+מעין מלאכה – some kind of work that will be and even if it is not the kind of the first work.
+לצוק לתוכן מקפה – thick [porridge] that is similar to started dough that is mixed in water and they do not dispute other than if they were broken on Shabbat, but if they were broken on the Eve of the Sabbath, everyone agrees that they are removed, even if they don’t do a kind of the first kind of work. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+האבן שבקרויה – a dry gourd and we fill it with water and because it is light, it is not drawing water but rather it floats and we put a stone to make it heavy.
+אם ממלאין – the pumpkin-shell
+ואין האבן נופלת - for the pounded stone fits well in the mouth of the pumpkin shell and it is a utensil.
+ואם לאו – then it is like other stones, and we don’t carry the pumpkin shell that had become the base for the stone that carries it.
+זמורה שהיא קשורה בטפיח – to a small pitcher that we draw from it water from the well or from the spring from which we fill it for this branch is considered a utensil.
+
+Mishnah 7
+
+פקק החלון – such as a tablet or a curtain or other things that they close a window with.
+ותלוי – that is not dragged on the ground.
+ואם לאו אין פוקקין בו – for if it was dragged on the ground when it is loosened from the ground to close it, it appears like adding to the building, and Rabbi Eliezer holds that we don’t add to a temporary tent on Shabbat.
+בין כך ובין כך – whether it is tied or not tied, we shutter it up with it, since it was prepared/ready from the day before, for this the Rabbis hold that we add on to a temporary tent on the Sabbath, and the Halakha is according to the Sages.
+
+Mishnah 8
+
+במה דברים אמורים – In the Talmud (Tractate Shabbat 126b), that regarding a lid of vessels, everyone agrees that it is permitted, even though it lacks a handle, and with ground openings, such as the covering for a pit and a cistern no one disputes that it is forbidden if it lacks a handle, but they argue with a handle of a utensil attached to the ground; one opinion holds that it is like the ground and the other opinion holds that is not like the ground; but the Halakha is according to the Sages that what is attached to the ground is like the ground.
+
+Chapter 18
+
+
+
+Mishnah 1
+
+מפנין – if one needs their space to sit guests to place divans around the table for a meal or students to hear the sermon, and specifically for a matter of a Mitzvah it is permitted and we don’t concern ourselves with the trouble of Shabbat.
+ארבע וחמש – not specifically, for if he needs even more also.
+אבל לא את האוצר – that is to say, only that he should no complete the entire hoarded up treasure until he reaches its bottom, for perhaps he will come to make holes/indentations.
+מפנין תרומה טהורה – even an Israelite (i.e., non-Kohen) for whom it is not fit can carry it and clear it away because it is fit for a Kohen.
+דמאי – because it is fit for the poor as is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): “We feed the poor and to quarter given to troops on march/transient poor men produce about which there is a suspicion as to whether or not the tithes were appropriately taken,” and if he requires it he would make ownerless his possessions and would be poor and be fit for it; now also the poor is fit for it.
+ותרומת מעשר שניטלה תרומתו – the tithe of the tithe which the Levite owes to the Kohen that was taken from it but he did not take the Great Tithe (i.e., the 2% that goes from an Israelite to a Kohen) such as the case where a Levite anticipated first and took the [First] Tithe in the ears of corn but had not yet occurred the obligation of Terumah/priest’s due, for the grain is not liable for Terumah until it becomes shaped into an even pile, and he (i.e., the Levite) advanced and took the [First] Tithe of the ears of corn does not separate anything other than the tithe of the tithe which the Levite owes to the Kohen alone, and he is permitted to consume it even though the Great Tithe was not yet separated out.
+ומעשר שני והקדש שנפדו – the owners redeemed them and gave the principal but did not give the [added] one-fifth, and we derive from here that they are redeemed and the one-fifth is a loan to the owners.
+אבל לא את הטבל – and even eatables forbidden pending the separation of priestly gifts according to the Rabbis such as that which is sown in a pot without a hole.
+ולא את מעשר ראשון שלא נטלה תרומתו – if the Levite anticipated first and he took the [First] Tithe after the grain had been shaped into an even pile before the Great Terumah/priest’s due had been separated from it (i.e., the Israelite’s requirement to give a Kohen two percent), and he (i.e., the Levite) separate the tithe of the tithe (which the Levite owes to the Kohen) but he didn’t separate the Great Terumah – this is First Tithe where Terumah had not been taken which is spoken about here, for since [the grain] had been shaped into an even pile and had become liable for Terumah/priest’s due, when he (i.e., the Levite) takes the First Tithe, even though he separates from it the tithe of the tithe, all the while that he did not separate from it the Great Terumah, it is considered eatables forbidden pending the separation of priestly gifts and it is prohibited to carry it on the Sabbath.
+ולא מעשר שני והקדש שלא נפדו – such as the case when they were redeemed, but not redeemed according to Halakha, such as when he redeemed the Second tithe out of fragments of vessels/broken ware, which is no longer a vessel or rubbish (see Tractate Shabbat 123a) and not Second Tithe which is redeemed with money that has upon them a shape/form, as it is written (Deuteronomy 14:25): “[You may convert them into money.] Wrap up the money [and take it with you to the place the LORD your God has chosen].” But sanctified things are not redeemed with land, as it is written (Leviticus 27:23): “and he shall pay the assessment as of that day”- a thing that is given from hand to hand.
+לוף – a kind of a legume which is not appropriate raw even for animals. But Maimonides explained it is a from the species of onions.
+לעורבין – like the rich people who raise ravens to adulthood, but the Halakha is not according to Rabban Shimon ben Gamliel.
+
+Mishnah 2
+
+חבילי – bundles/bunches.
+זרדים – branches of the tree that are moist and we trim them for the food of cattle.
+כופין את הסל לפני האפרוחים – We disturb the utensil (i.e., turn it over from its place so that it is not [functioning] for the young chickens are not standing upon it and the individual who states that the utensil is not being taken other than for the need of the things for which it is taken, our Mishnah establishes that is necessary for the place of the utensil.
+שברחה – from the house.
+
+עד שתכנס – and specifically drive it but not push and pull because the chicken lifts itself from the ground and it is found that he is carrying it but geese and other fowl one may lead them.
+מדדין עגלים – grab hold of its neck and its sides and drag it and assist it to move its legs.
+והאשה מדדה את בנה – she grabs hold of his arms from behind him and moves his feet and walks.
+שנוטל אחת ומניח אחת – when the baby moves his legs, he places one leg down and lifts up the other.
+אבל גורר אסור – when she carries him, and everywhere in the Mishnah where Rabbi Yehuda says, "אימתי"/”from when,” he does not come to dispute, but rather to explain the words of the Sages. Therefore, the Halakha is according to him.
+
+Mishnah 3
+
+אין מילדין – we do not draw forth the fetus from the womb on the Jewish holy day, for there is greater trouble.
+אבל מסעדין – holds the fetus so that it would not fall to the ground.
+חכמה – an expert midwife.
+ממקום למקום – and we don’t worry about the prohibition of [Sabbath] boundaries.
+ומחללין עליה את השבת – from the time that she sits on the travailing chair and the blood begins to flow gently until all three days after she has given birth, whether she said that “I need” [assistance] or whether she did not say that “I need” [assistance], [we violate (the Sabbath)]; from the third to the seventh [day] if she said, “I need” we violate [the Sabbath], but if she did not say, “I need [assistance],” we don’t violate [the Sabbath]. From the seventh to the thirtieth [day], even if she said: “I need [assistance].” We do not violate [the Sabbath]. But we perform her needs through a non-Jew because she is like a lick person which is not in a dangerous situation, and any thing where there is no danger, we perform her needs through a non-Jew.
+וקושרים הטבור – of the fetus which is long and if we don’t tie it and fold it, its stomach will come out, but we don’t sever it on Shabbat according to the words of the first Tanna/teacher [of the Mishnah].
+ר' יוסי אומר אף חותכין – and the Halakha is according to Rabbi Yosi, that we cut it and clean it and place upon it a bandage (אבק הדם ) and similar kinds of things.
+וכל צרכי מילה עושין בשבת – and further on in the next chapter (chapter 19) it will explain what are the needs of circumcision.
+
+Chapter 19
+
+
+
+Mishnah 1
+
+רבי אליעזר אומר אם לא הביא כלי – cutting tool/knife to circumcise the baby.
+מביאו בשבת מגולה – to announce that this Mitzvah is beloved for we desecrate the Sabbath for it.
+ובסכנה – when they (i.e., foreign powers) made a decree against circumcision.
+מכסהו ע"פ עדים – that they will testify that this cutting tool/knife that he is bringing is for the Mitzvah and that they should not suspect him that he is carrying the rest of his belongings.
+ולעשות ברזל –in order to make a cutting tool for the circumcision.
+כל מלאכה שאפשר לעשותה - such as the requirements of a religious act of circumcision [to be performed on the Sabbath] since it is possible to perform them on the Eve of the Sabbath (i.e., on Friday), they do not override the [observance of the] Sabbath and he disagrees with Rabbi Eliezer.
+שאי אפשר לעשותה מע"ש – such as the actual circumcision for it is impossible to do it for its [appropriate] time is the eighth day which overrides the Sabbath and the Halakha is according to Rabbi Akiba.
+
+Mishnah 2
+
+מוהלין – to cut the foreskin.
+ופורעין – the skin covering the top of the membrum virile (i.e., the corona)/split the membrane and pull it down.
+ומוצצין – [to suck] the blood [and compress the blood vessels of the wound in the process] and even though he is making a wound, for the blood does not ooze/secrete [from its junction other than through sucking.
+אספלנית – bandage/compress/dressing.
+לועס בשיניו – for all that is possible to do [through] a change.
+אם לא טרף יין ושמן – they were accustomed that they would beat wine and oil in a bowl and mix them together for a healing salve on the circumcision just as they beat eggs in a bowl.
+חלוק – a piece of perforated cloth which they enter the circumcised membrum into the perforation in order that the skin does not return and cover up the membrum virile.
+לא התקין – he did not prepare it.
+כורך על אצבע – in the form of a clothing to change it from the manner of taking it out on weekdays.
+אפי' מחצר אחרת – it is not required/necessary from one house to another house in the same courtyard even though they did not make an Eruv but even from another courtyard which is not [connected by] an Eruv with it.
+
+Mishnah 3
+
+מרחיצין את הקטן – this washing is not in its regular manner, as the Tanna/teacher of the end [of the Mishnah] indicates to explain the first part [of the Mishnah] – how do they wash/cleanse? Such as to drip/sprinkle by hand, but even to sprinkle with a utensil is forbidden, and all the more so to wash in the regular manner.
+ראב"ע כו' - he disputes the first teacher [of the Mishnah] and he (i.e., Rabbi Eleazar ben Azariah) holds that we wash/cleanse the [newborn] baby in the normal manner, whether before the circumcision, [or] whether after the circumcision, and on the third day [after] the circumcision also, whether the water was heated on the eve of the Sabbath (i.e., Friday) or even whether the waters were heated on the Sabbath itself, for it is a matter of danger to life and the Halakha is according to Rabbi Eleazar ben Azariah.
+ספק – it is doubtful whether a child is eight months old or nine months old, for if he is eight months old, he is like a mere stone and his circumcision does not supersede the Sabbath day.
+רבי יהודה מתיר באנדרוגינוס – since it is written (Genesis 17:12): “every male among you shall be circumcised,” including an androgynous individual, but [for] the first teacher [of our Mishnah], (Genesis 17:14) “his foreskin” is written, [meaning] he who is totally uncircumcised, excluding the case of someone who is half-female. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+מי שהיו לו שתי תינוקות וכו' - The Amoraim dispute in the Babylonian Talmud (Tractate Shabbat 137a) concerning the textual reading of this Mishnah but the textual reading that that my teachers grabbed hold of as essential is this: He who had two baby boys, one to circumcise [the day] after the Sabbath (i.e., on Sunday) and one to circumcise on the Sabbath but he forgot and circumcised the one of the day after the Sabbath on the Sabbath is liable [for a sin-offering]. If one was to be circumcised on the Eve of the Sabbath (i.e., on Friday), and one (i.e., the other) to be circumcised on the Sabbath, but he forgot and circumcised the one for the Eve of the Sabbath on the Sabbath, Rabbi Eliezer obligates him to bring a sin-offering and Rabbi Yehoshua [says] that he is exempt. And this its explanation: If he forgot and circumcised the one [who was to be circumcised] after the Sabbath (i.e., on Sunday) on the Sabbath, , according to everyone he is liable [for a sin-offering] for he has erred in the matter of the Commandment and did not perform the Mitzvah when he advanced [the circumcision] and circumcised the one for Sunday on the Sabbath, and in this, even Rabbi Yehoshua admits [that he is liable a sin-offering].
+אחד למול בשבת ואחד למול בערב שבת ושכח ומל את של ערב שבת בשבת ר' אליעזר מחייב חטאת – for it is a ritual circumcision that was not at the its [appropriate] time and does not supersede the Sabbath, and even though he erred in the matter of [the performance of] a commandment for he was preoccupied with that Sabbath and because of it, erred in it, and even with this, he performed a Mitzvah for it was appropriate to circumcise [his son] but it does not supersede the Sabbath, for Rabbi Eleazar holds that he erred in the matter of a Mitzvah and performed a Mitzvah which does not supersede the Sabbath and he is liable [for a sin-offering].
+ור"י פוטר – for he holds that he erred in the matter of a Mitzvah and performed a commandment that does not supersede the Sabbath=, he exempt [from having to bring a sin-offering] because he holds/thought that it was with the permission of the Jewish court that he did it, and the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+נולד בין השמשות נמול לתשעה – for since the eighth day of the morrow he would be circumcised and lest if [the baby was born] at twilight which was daytime, and he would be circumcised on the ninth day. If the day was the Eve of the Sabbath (i.e., Friday), it is impossible to circumcise him (i.e., the baby boy) on the next Sabbath, for perhaps it is the ninth day, and it would be a circumcision that is not at its [appropriate] time, and it does not supersede the Sabbath and one must wait until after the Sabbath which is the tenth day [since the birth of the baby boy].
+חל יום טוב להיות אחר השבת – no circumcision which is [not performed] at its [appropriate] time may supersede it, and he is circumcised on the eleventh day [after his birth].
+שני ימים טובים של ראש השנה – for they are one level of sanctity and a circumcision [performed] not at its appropriate time does not supersede the Festival observance of the Second Day of Rosh Hashanah; he is circumcised on the twelfth day [from the day of his birth].
+עד שיבריא – and seven complete days in astronomical hours should pass from the day that he is healed, and afterwards, we circumcise him (i.e., the child).
+
+Mishnah 6
+
+ציצין –hidden shreds of flesh that remain from the foreskin.
+עטרה – it is a tall rim which surrounds the membrum virile round about and from it slants and descends to its head and the skin that covers most of the corona of the membrum virile as our Mishnah teaches , one should not say most of the coagulation, but even most of its height in one location.
+אינו אוכל בתרומה – if he is a Kohen, for an uncircumcised Kohen is prohibited to eat the priest’s due/Terumah. It is said regarding the Passover sacrifice (Exodus 12:45): “No bound or hired laborer shall eat of it,” and it is stated regarding Terumah (Leviticus 22:10): “No bound or hired laborer of a priest shall eat of the sacred donations.” Just as the Passover offering is prohibited to someone uncircumcised, so too the Terumah is prohibited to someone uncircumcised.
+ואם היה בעל בשר – if he was fat and flesh appeared that was above his uncircumcised membrum, after the foreskin was taken off completely, as if the flesh returned and covered the membrum virile.
+מתקנו – and he slants the cutting utensil/knife from that thickness [of the fat].
+מפני מראית העין – so that he would not appear as uncircumcised.
+ולא פרע – and he did not reveal it.
+כאלו לא מל – and he would go back and split the membrane and pull it down and even if he removed his hand from it – for all the while that he is engaged in the circumcision on the Sabbath, he cuts whether the remaining shreds invalidate the act by omission or whether they don’t invalidate the act by omission after he removes his hand from the shreds which invalidate the act, he returns to the shreds which do not invalidate the act and he doesn’t go back.
+
+Chapter 20
+
+
+
+Mishnah 1
+
+רבי אליעזר אומר: תולין את המשמרת – they filter in it the sediment of the wine and stretch/extend its mouth over the entire side in a circle and it makes a “tent” over the hollow/cavity of the utensil but even though he made a “tent,” it is permissible on Jewish holy days, for Rabbi Eliezer holds that acts preliminary to the preparation of food where it is possible to do them from the eve of the Jewish holy day, it is permitted to do them on the Jewish holy day, but on the Sabbath, ab initio, he may not suspend [a strainer] , but if it is [already] suspended, he may place into it the sediments, and stretch it for this is not the manner of "בורר"/sifting (which is one of the primary forms of labor prohibited on the Sabbath).
+אין תולין את המשמרת - for he is making a temporary tent and it appears like an act of the weekdays.
+ואין נותנין לתלויה בשבת – for it is a derivative of "בורר"/sifting or "מרקד" /shaking in the sieve, and the Halakha is according to the Sages.
+
+Mishnah 2
+
+נותנין מים – [the pour water] on the Sabbath on top of the sediment that is placed in the strainer/filter in order that they will dilute them so that the sediment will be clear and that all their wine will flow. Another explanation: on top of the sediment that remains in the barrel, and the water retains the taste of the wine and they release it on the Sabbath and drink it, and there is nothing in this of [the prohibition of] "בורר" /sifting.
+את היין – because of the white flour that exists in it.
+בסודרין – that are uniquely designed for this and we should not decree lest that he is “pressing out”/ “wringing out,” for they are made for this labor, so that it doesn’t have to be done by hand with a kerchief like a bulrush in the utensil in order the wine will descend down a declivity, so that he will not do it as he would on a weekday.
+ובכפיפה מצרית – a basket made of the bands made of palm-bark so that the basket should not be higher than the bottom of the lowest utensil by a handbreadth, so that the tent is not made temporary.
+ונותנין ביצה במסננת – that they placed in it mustard to be filtered for it is customary to place a scrambled egg in decaying things and they become whitened and clear through this.
+ינומולין – wine, honey and peppers.
+לגין – lager than a cup and smaller than a barrel.
+הכל לפי האורחין – if he will have many guests, he makes a lot whether on Shabbat, on the Jewish holy day or during the Intermediate Days of the Festival, and the Halakha is according to the first Tanna/teacher that we make wine mixed with honey [and pepper] according to what they want.
+
+Mishnah 3
+
+חלתית – [assa foetida]. This is its name in Arabic, and it is hot and it is the custom to eat it in cold places, and we do not dissolve it [the resin of assa foetida] on the Sabbath because it appears like an act of the weekdays.
+את הכרשינין – pour water in a utensil to separate their refuse , for the refuse floats to the top.
+ולא שפין אותן – by hand to remove their refuse for this is "בורר"/sifting.
+אבל נותן לתוך הכברה – and even though their refuse falls sometimes through the holes of the sieve and it becomes selected on its own.
+התבן – that they would make from the straw/stubble and they would cut it with a threshing sledge and each tail of the ears of corn would be made into straw.
+מוץ – this is old upper ears of corn/spike and it is not fit for an animal’s eating and we sift it in a sieve so that the chaff will fall.
+אבל נוטל בכברה ונותן לתוך האבוס – and even though the chaff falls on its own, since it is a thing that one doesn’t intend to happen, it is permissible according to Rabbi Shimon.
+
+Mishnah 4
+
+גורפין – on the Sabbath, the feeding receptacle/manger that is in front of the ox, we fatten it so that it will not become combined with the sandy matter in the grain that is in the manger in the straw and barley that we place before him and he will cut himself in his food and we remove the straw that is before him to the sides when there is a lot of it so that the animal will not tread on it with his foot and become dirty from the excrement.
+וחכמים אוסרים – it refers to both – cleaning out the manger and the straw that is in front of him (i.e., the animal), he should not sweep it to the sides but Rabbi Sosa and the Sages only argued with regard to the real manger (see Talmud Shabbat 140b in Rashi – as opposed to a piece of ground fenced in and used as a manger/אבוס של קרקע ). But a piece of ground that is fenced in and used as a manger, all agree that we do not clean it out, lest one make indentations/holes, , but the Rabbis decreed that a real manger is just like a piece of ground that is fenced in and used as a manger. But the Halakha is according to the Sages.
+נוטלים מלפני בהמה זו ונותנין לפני זו – and we don’t say that it does not appear like carrying , because it really appears like it, because an animal is not set aside with food that is taken from its fellow [animal]. And specifically, from before a donkey and we place it (i.e., the food) before a ox, and similarly to it, but not something that is before the ox and placing it before the donkey, for the food of an ox is detestable with the spittle that comes out of its mouth, and the donkey will not eat of it.
+
+Mishnah 5
+
+הקש שעל מטה – merely for kindling and it is Muktzeh/something set aside/designated for weekday use only and when he comes to lie on it and moves it about in order to be soft and looks to lie on it.
+לא ינענענו בידיו – for it is Muktzeh but he may move it with his body [or] his shoulders, for it is carrying from the side, and it is not called carrying.
+או שהיה עליו כר או סדין – for he revealed his intention that he set it aside for sleeping so from now it has the status of a utensil.
+מכבש – two boards that they place the clothes between them after laundering them and they fasten the upper board on the clothing that are lying on the lower board, in order that they fold nicely.
+מתירין – that is for the needs of the Sabbath to take the clothing, but we do not press/tighten them for that is a need of the weekdays.
+ושל כובסים לא יגע בו – because it is made to repair clothing and fasten them more , and loosening them is similar to tearing down/destroying and the Halakha is not according to Rabbi Yehuda..
+
+Chapter 21
+
+
+
+Mishnah 1
+
+נוטל אדם את בנו – in the courtyard and the stone is in his hand, but we don’t say that he is carrying regarding the stone.
+כלכלה – basket
+והאבן בתוכה – and it is the case that there will be fruit/produce in the basket, for if there were no fruit in it, it would be made the basis for a prohibited thing for it is prohibited to carry it, and there needs also that there would be in it fruit so that if he casts them on the ground, they would be detestable, such as mulberries and grapes and similar things, but if there were no fruit in it, such as nuts and almonds, he would empty the fruit and they would fall, but the detestable fruit also such as mulberries and grapes, if it is possible to remove them to the sides of the basket and to remove the stone alone, and to cast it away, for it is prohibited to carry it with the stone. But our Mishnah is speaking about the case where it had broken through from the sides of the basket or its rim at the bottom of the vessel and the stone was a wall to it, that it is impossible to use the basket without [the presence] of the stone.
+תרומה טמאה עם הטהורה ועם החולין – subsidiary to the pure produce and subsidiary to the non-holy produce but the unclean is separate and is not carried.
+אף מעלין את המדומע באחד ומאה – A Se’ah of Terumah/priest’s due that fell into one-hundred Se’ah of non-holy produce, it is permissible to raise it up to a Se’ah of Terumah from them on Shabbat and all of it (i.e., the rest) would be non-holy produce, and it is permissible for foreigners (i.e., non-priests) and we don’t say that he is making things legally fit for use by giving the priest’s dues, for the Terumah that fell in the non-holy produce, we consider it as if it was placed alone, and didn’t become mixed up, and when it comes up as one-part in one-hundred and one, the Terumah itself that fell comes up. Therefore, it is not repairing, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+מטה על צדה – incline the barrel on its side if it is necessary to take from the wine and stone falls, but he he should not take it with his hands.
+היתה בין החביות – and he is afraid that the stone won’t fall on the barrels and break them, he should lift the entire barrel and remove it from among the barrels and there tilt/incline it on its side.
+נוער את הכר והן נופלות – when he needs the cushion, but he doesn’t need the place of the cushion. But if he needs its place, he lifts the cushion with the coins that are upon them, and we don’t say other than that other than when he forgot the coins on the cushion from the Eve of the Sabbath but he intentionally placed them there, the cushion becomes the basis for a prohibited thing and it is prohibited to carry it nor to shake the coins that are upon it.
+לשלשת – a matter of filth such as spittle, secretion or excrement.
+בסמרטוט מקנחת – but he should not put water upon it, for a mere cushion is of cloth and cloth is soaked in water which is its cleansing/washing.
+היתה – on the cushion.
+של עור – which is not washed/cleansed – he puts waster upon it until it (i.e., the dirt) is gone and the secretion goes away, but no actual cleansing, for since mere cushions and pillow cases are soft and require cleanings with soft leathers; but however, soaking is their cleansing.
+
+Mishnah 3
+
+ב"ש אומרים מגביהין מעל השלחן עצמות וקליפין – In the Gemara (See Talmud Shabbat 143a) that we do not rely upon our Mishnah as it is taught but the statements must be reversed (i.e., the authorities for the two opinions must be exchanged) for it is the School of Hillel that states that we take up [on the Sabbath] table bones and shells and the School of Shammai that states that one removes the whole board and shakes it, for it has the status of a utensil, but he should not carry the bones and shells by hand, for the School of Hillel is like Rabbi Shimon and the School of Shammai is like Rabbi Yehuda. But, however, the School of Hillel did not permit other than the bones and shells that are fit for the food for an animal, even though they are not fit for the food of a person, but if they are not fit even for food for an animal, the School of Hillel admits that it is prohibited to carry them , for in such a manner even Rabbi Shimon admits to.
+מעבירין מעל השלחן פרורין פחות מכזית – even less than an olive’s bulk and the reason is as it is explained shortly that they are fit for the food of cattle.
+ושער של פולין – a twig that the beans grow on them.
+עור בית אחיזה – a leather handle that one holds onto.
+אין מקנחין בו – for when he holds it, it is pressed out/flows between his fingers and there is an unavoidable result of an act that Rabbi Shimon admits to.
+בין כך ובין כך – whether or not it has a handle it is taken on Shabbat when it is dry.
+ואינו מקבל טומאה – it is not a wooden utensil nor a cloth/garment nor a sack nor metal.
+
+Chapter 22
+
+
+
+Mishnah 1
+
+מצילין מזון ג' סעודות – and even in many utensils, for if it was In one utensil, they said in the chapter [sixteen of Tractate Shabbat, Mishnah two] “all the [holy] writings,” that as many as is necessary, one saves.
+לכם – food for everyone for three [Sabbath] meals.
+ובלבד שלא יספוג – that he should not place a sponge to absorb the wine and to go back and to cause it to drip and even though one must sponge the handle, for there is no fear of a wringing/squeezing out they were brought iin, even to take in his hand oil or honey which are thick and are affixed and clean his hand on the rim of the utensil, it is prohibited that he do so in the manner that he does it on weekdays.
+אין סוחטין את הפירות – for he is taking it apart/severing it which is a derivative of threshing.
+אסורין – a decree lest he squeeze it out/wring it ab initio.
+ר"י אומר אם לאוכלין – those same fruits were collected that which comes out from them is permitted, for it is not satisfactory for him with what flowed out and we cannot make a decree lest he wring them out/squeeze them.
+ואם למשקין – they were collected for it was satisfactory for him what came out from them – that which comes out from them is prohibited as a decree lest he squeeze them, and with olives and grapes, Rabbi Yehuda agrees with the Sages that even though he brought them in to eat, that which comes out from them is prohibited since they exist for squeezing when they come to a drink, he would give his attention to this, but in regard to the rest of the kinds of fruits, the Sages agree with Rabbi Yehuda, since it was not the manner for squeezing, they didn’t dispute other than with mulberries and pomegranates, for Rabbi Yehuda compares them to the rest of the priests and the Sages compare them to olives and grapes, and the Halakha is according to Rabbi Yehuda.
+חלות דבש – when they are crushed/chopped, the honey flows on its own from the midst of the wax and it is not the manner to squeeze/wring it; therefore, Rabbi Eliezer permits it and the Sages forbid it, as a decree lest they are chopped/crushed; but the Halakha is according to Rabbi Eliezer.
+
+Mishnah 2
+
+כל הבא בחמין – that was boiled.
+מדיחין – since rinsing it is not its cooking/preparation, but we don’t steep them.
+חוץ מן המליח הישן – a salty fish that passed a year since it had been salted.
+וקוליס האספנין – a fish whose shell is thin and rinsing it in hot waters is the completion of its cooking.
+
+Mishnah 3
+
+שובר אדם את החבית – because it is damaged.
+ובלבד שלא יתכוין לעשותה כלי – to make for it a nice spout.
+אין נוקבים מגופה – that is attached to the mouth of the barrel, for if he were to pierce it, he would he is repairing the opening.
+ר' יוסי מתיר – for it is not the manner for the opening of the barrel with this, and the Halakha is according to Rabbi Yosi.
+ולא יקבנה מצדה – that is to say, that which Rabbi Yosi permits to pierce the bung/stopper, is nor permitted other than above at the top of the stopper, for it is not the manner to make an opening there, but rather, he takes the entire bung/stopper, but from its side, as sometimes when he makes a perforation in the side of the bung, because he does not want to open it above so that stones or dirt will not fall into the wine.
+ממרח – and there is here because of erasing/blotting out.
+בערב – the name of a place.
+חוששני לו מחטאת – if the wax is smoothed over to cleave to the walls of the utensil around the perforation/hole.
+
+Mishnah 4
+
+לתוך הבור – where there is no water in it.
+שיהא שמור – that it will not smell badly on account of the heat, and this comes to teach us that we don’t worry perhaps that he will make indentations in the bottom of the well in order that it will it will be even to place there the pot.
+ואת המים היפים – that is fit for drinking.
+ברעים – within the collection of bad waters which are not fit for drinking, and this is a simple matter, for on account the of the end of the Mishnah, he (i.e., the teacher of the Mishnah) took it, as it is taught in the Mishnah: “and cold water into hot water in order that it should become warm” for you might have thought that we would have made a decree lest we come to hide it in hot ashes; hence it comes to tell you that this is not the case.
+מי שנשרו [כליו] – that fell in the water on the Sabbath.
+מהלך עמהן ואינו חושש – lest they should suspect hm that he laundered them.
+הגיע לחצר החיצונה – that is near the entrance of the sit which is a guarded place.
+שוטחן בחמה – to dry them.
+אבל לא כנגד העם – for they would suspect him that he laundered them, but this Mishnah is superseded/made inoperative, since the Halakha in our hands is that anything that the Sages forbade because of avoiding the semblance of wrong-doing (i.e., for appearance sake – see Talmud Betzah 9a), even in the strictest privacy, it is forbidden; therefore, it is forbidden to spread them out even not in the view of other people.
+
+Mishnah 5
+
+ונסתפג – to wipe off/cleanse.
+אלונטיות – sheets that we cleanse with them and dry off with them one after another even though there is not a lot of water on them, nevertheless, he should not he should not bring them in his hand into his house, even through an Eruv, for there is no prohibition of taking it out here but rather a decree lest he wring it out/squeeze it since they are many.
+
+פניהם ידיהם ורגליהם – it the manner of the thing that the Mishnah took [in using these terms] and the same law applies for their entire body. But, the Halakha is not according to this Mishnah but rather, even if one brings a wrapping cloth/sheet in his hand that he dried off with, and we don’t suspect lest he will wring it out/squeeze it.
+
+Mishnah 6
+
+סכין – oil on the Sabbath.
+וממשמשין – by hand on the entire body for pleasure.
+אבל לא מתעמלין – to rub with strength/power.
+ולא מתגררין – with a strigil and similar to it (Job 2:8): “He took a potsherd to scratch himself [as he sat in ashes],” because it is like a deed of the weekday.
+אין יורדין לפולימא – a valley filled with water and under it plaster/mud like glue and there are places where the bather will sink in that mud and become attached to it and he is unable to go up until a group of people gather together and take him up with great difficulty and in an emergency. Another interpretation: a valley where its mud is smooth and he who bathes there falls and whose clothing fall off in the water and he comes to squeezing/wringing.
+אפקטויזין – to vomit; and its explanation (see Talmud Shabbat 123a-b) is to cause to bring up roast to nourish, that is to say, to take out the food from the place it is cooked which is the stomach, it emits [and] removes roasted that is cooked, roasted by fire, which we translate as roasted by fire food and specifically to drink a liquid that he brings into him to vomit – which is prohibited on the Sabbath, but to place one’s finger into his mouth in order to vomit is permitted and where he has pain and if he vomits, he will recover, it is permissible even through liquids.
+ואין מעצבין את הקטן – to repair him and to settle his bones and vertebra of his spinal column because it appears like “building,” (i.e., one of the prohibited forms of work on the Sabbath), and we don’t say so other than after the time, but it is permitted on the day of birth. מעצבין – from the language (Job 10:8): “Your hands have shaped and fashioned me.”
+ואין מחזירין את השבר – the bone that was broken, but the Halakha is not according to this Mishnah but the Halakha is that we do set a fractured bone.
+שנפרקה ידו – that the bone went out from its joint.
+לא יטרפם – like the language of scrambled eggs in a bowl, and they wash them in [cold] water on the place of the break and it appears like healing.
+
+Chapter 23
+
+
+
+Mishnah 1
+
+שואל. ובלבד שלא יאמר הלוני – for it implies a loan for a long time and we hold that an undefined loan is for thirty days; therefore the lender comes to write on his writing tablet/merchant’s account book that I have loaned such-and-such to so-and-so in order that he would not forget it.
+מניח טליתו אצלו – if he (i.e., the lender) doesn’t believe him (i.e., the borrower) and he takes it and dedicates it as Temple property on the Sabbath for [loan[ obligations that have a fixed time [for return] one can dedicate [them] on the Sabbath (though we learn in Tractate Arakhin, Chapter 7, Mishnah 5, that one does not dedicate to the Temple something that is not his).
+
+Mishnah 2
+
+פרפרותיו – kinds of dainties/sweets.
+אבל לא מן הכתב – if he wrote it from the Eve of the Sabbath (i.e., Friday): “so-and-so are guests” so that he would not forget, he should not read from the same document on the Sabbath, as a preventive measure lest he erase it; alternatively, lest he read private (not Hebrew) documents for it is prohibited to read anything on Shabbat other than the Written Torah and the Oral Torah, but other things or works of scholars that are not from the words of the prophets or their commentaries are forbidden (see Tractate Shabbat 149a).
+
+עם בניו ועם בני ביתו – for they are dependent upon his table for there is no legal objection, but with others one cannot [do so], for members of the group that are strict with each other for they do not pardon and do not renounce each other, violate this because of the measurement and the weight and the number because they loan and collect and the Rabbis decreed on this lest they write it down.
+ובלבד שלא יתכוין וכו' – Our Mishnah is deficient, and should be read as follows: a person may conduct a lottery with his children and with the members of his household [dependent] upon his table and even a large portion corresponding to a small portion and specifically with his children and the members of his household, but not with others, provided that he does not intend to make a large portion correspond with a small portion, which is forbidden even on weekdays because dice-playing is theft and collateral security with the condition of forfeiture beyond the amount to be secured does not purchase/gives no title and this is a collateral security with the condition of forfeiture beyond the amount to be secured that is dependent upon the lottery if the lottery will fall to him on the large portion, he will be worthy of it, and therefore, he has left himself in doubt even for a lottery for a small portion through doubt , for had he known from the outset that this would be the case, he would not have accepted it.
+חלשים – lotteries such as (Isaiah 14:12): “A vanquisher of nations.”
+על הקדשים ביום טוב – that were slaughtered on Yom Tov/the Festival Day to distribute/divide them among the Kohanim.
+אבל לא על המנות – on yesterday’s Holy Things.
+
+Mishnah 3
+
+לא ישכור אדם פועלים – as it is written (Isaiah 58:13): “Nor look to your affairs, nor strike bargains.”
+ולא יאמר אדם לחבירו וכו' – it was taken for an implied opinion/deduction that he should not say to his fellow: “hire for us workers,” but he says to him: “that it appears that you will stand with me this eening, that is to say, now it appears that if you come to me when it gets dark, and even though that both of them know that on the condition of hiring him for his work he warns him, since he does not spell out his salary explicitly, it is permitted, for we hold that loud recitation is prohibited, but thinking/fantasizing is permitted (on the Sabbath).
+אין מחשיכין על התחם – to draw himself close on the Sabbath to the place within which is it is permitted to move (i.e., the Sabbath limits) until the end of the limit and to make preparations to be ready for work on the exit of the Sabbath there that he will be close to the place of the workers or to the orchard to bring fruit, for everything that is prohibited to do on the Sabbath, it is prohibited to make preparations to be ready for work on the exit of the Sabbath but he can make preparations to be close to go out and guard his fruits for this is something that is permitted to do on the Sabbath to guard/watch his fruits.
+ומביא פירות בידו – since the essence of this thinking was not for this.
+כלל אמר אבא שאול – He disputes the First Teacher [of our Mishnah] that prohibited all preparations to be ready for work on the exit of the Sabbath, but he doesn’t make a distinction between preparations to be ready for work on the exit of the Sabbath of a commandment and something that is optional, and he comes and states that preparations to be ready for work on the exit of the Sabbath is permitted for just as it is permitted to tell his fellow on the Sabbath that he should be designated to go after dark to bring a coffin and shrouds for the dead person, so too, it is permitted to be make preparations to be ready for work on the exit of the Sabbath in order that he will be designated after dark to bring the coffin and shrouds – and at the end of the Mishnah as it is taught: we can make preparations to be ready for work on the exit of the Sabbath to watch over the affairs of a bride and on the affairs of the dead. This is the opinion of Abba Shaul and the Halakha is according to him.
+
+Mishnah 4
+
+לפקח על עסי כלה – to look out for and research the needs of he bride.
+חלילין – a hollowed musical instrument whose sound gives rise to crying.
+לא יספוד בהן ישראל – it is fine because he matter is proved that they were brought for Jews.
+אלא א"כ באו ממקום קרוב – other than if it is known to us clearly that they came from a place within the Sabbath limit, and that they were not brought from outside the Sabbath limit.
+ארון – for himself that he will bury in it an idolater or to sell it.
+
+Mishnah 5
+
+סכין – [anoint] with oil.
+ומדיחין – with water, and they stop up his urinary organs. They close up his upper urinary organs and the bottom ones with a cloth or because of a matter in order that wind should not enter into him and become blown up/swelled.
+ובלבד שלא יזיזו בו אבר – that he should not carry and raise neither his hand nor his foot nor the eye lashes, for it is prohibited to carry the dead person or a limb from his limbs even though it is permitted to touch him and similarly, all things that are forbidden for use or handling on the Sabbath, it is permitted to touch it but it is prohibited to carry it and an egg that was laid on the Sabbath or on a Festival day it is prohibited even to touch it for since the well (which was in the shape of a ball), touching it is like carrying it.
+ושומטים את הכר מתחתו – and it is found lying on the sound but we don’t carry it to place it on the sand – for the Teacher of the first part [of the Mishnah] taught: as long as he does not move even a limb.
+בשביל שימתין – so that it does not decay as a result of the heat of the sheets and pillows.
+קושרין את הלחי – of he dead person for his mouth would continue to open.
+ולא שיעלה – to close what was open, which is moving a limb, but rather, it should not continue to open.
+סומכים אותה בספסל – for it has the status of a utensil.
+ולא שתעלה – for it would be like “building.”
+אין מעצמין – [they do not close] his eyes on the Sabbath, even after the soul has left, for it is like moving a limb.
+שופך דמים – for in a small manner, he brings his death closer.
+
+Chapter 24
+
+
+
+Mishnah 1
+
+מי שהחשיך. נותן כיסו לנכרי – while it is still daylight, and even though he is the agent of an Israelite to carry his money-bag on the Sabbath, the Rabbis have established that a person will not restrain himself from defending his property (see Talmud Shabbat 72a), for if they don’t permit him, he will come to carry four cubits in the public domain [on Shabbat].
+ואם אין עמו נכרי כו' – but if he has a heathen with him, he will give it to the heathen. What is the reason? A donkey, you are commanded to let his animals rest; but a heathen, you are not commanded to let him rest. For when he places his money-bag on the donkey when it gets dark [on Friday], he leaves it on her while she is walking, that is to say, after she has uprooted her leg to walk, she has not performed “uprooting” and when the animal wishes to stand, he takes it from upon her, but after she resumes and uproots her leg to walk, he places it upon her, in order that the animal not perform uprooting and placing down, for if he left her to perform uprooting and placing down, and he loads her or leads her, it is found that he is loading his animal on Shabbat and that is prohibited even though she is not loaded other than with something [minimal] , as it is written (Exodus 20:10): “You shall not do [any] work, you, [your son or daughter, your male or female slave,] or your cattle…” What is the work that is done whether by a person or the animal? One could say that it is loading/piling on.
+הגיע לחצר החיצונה – it is thing that is taught separately for itself, and the law of his money-bag that we are speaking of.
+לחצר החיצונה – of the city which a place where it will be guarded first when he comes to unload the donkey, he takes by his hand from it utensils that are handled on the Sabbath.
+ושאינם ניטלים מתיר את החבלים – of the saddle which are tied up and the sacks fall.
+
+Mishnah 2
+
+פקיעי עמיר – straw of ears of corn that were tied together, we loosen them, for all the while that they are tied together they are not food/eatables, and we loosen them to make them into food, but we spread them to scatter them in the manner that we scatter grasses before the animal in order that it would smell it their scent and it would be nice for her to consume them, but it is prohibited with bundles of sheaves, for after they have made it into food, they untying bundles/bunch and the that which is spread, it is not other than for mere enjoyment, but he is troubling himself with something that is already food, we don’t trouble ourselves with it.
+ומפספסים את הכיפים – moist cedar branches we spread out and stretch them in front of the animal in order that it would smell their scent for without spreading them out, they are not food.
+אבל לא את הזירין – they are bundles of sheaves but these bundles have two ties, one at their head and another at their end, but the small bunches/capsules have three bands (see Talmud Shabbat 155a) - one additional connection in their middle and our Mishnah mentions it for we do not spread these bundles of sheaves, even though they are pressed against each other and become heated, for the animals set them aside but rather, he loosens three bunches only, for the loosening of the bands is a burden for her and the food is like bunches [when tied with two bands].
+אין מרסקין את השחת – we don’t cut grass of grain and this is fodder for cattle because it is a trouble that is not necessary.
+רבי יהודה מתיר בחרובין לבהמה דקה – since its teeth are thin and hard for her, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+אין אובסין – we [don’t] force feed it and stick it down its throat; and the explanation of "אובסין" is making a manger of her stomach (i.e., fill it up to swelling – see Talmud Shabbat 155b).
+ולא דורסים – when he stuff’s food into the camel’s throat, however, this is not like "אובסין"/not making her a manger of her stomach (fill up to swelling).
+אבל מלעיטים – that you insert the food to a place where it can come back (and be rechewed).
+ואין ממראין – to fatten, from the language of (Isaiah 1:11): “and suet of fatlings” – and the explanation is that they insert in it (i.e., the calf) the food inside from the esophagus, in a place where it cannot come back up.
+ומהלקטין לתרנגולים – that he inserts the food into its mouth into a place where it can come back up.
+אבל לא גובלין – they do not knead it in water.
+אין נותנין מים לפני דבורים – for their food is not upon him (i.e., the owner) since they go out and eat in the fields and water is found for them in lakes.
+דורסיאות – doves that grow up in houses and they are called דורסיאות – on account of King Herod who raised them in his palace.
+
+Mishnah 4
+
+מחתכין את הדלועין – that are detached before the cattle and even though they usually are not the food for animals, they exist only for humans.
+ואת הנבלה – that had become ritually forbidden by unskillful slaughtering that day, and even though it was at twilight, it stood for humans and not for animals.
+רבי יהודה אומר אם לא היתה נבילה מע"ש אסורה – for anything that is appropriate for humans, it is not set aside for animals, and even if it is sick from the Eve of the Sabbath, we hold that it would heal, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+מפירין – a husband to his wife and/or a a father to his daughter.
+ונשאלין – to a Sage.
+שהן לצורך השבת – such as that he vowed that he would not eat today and if made enquiry it specifically speaks of, for if it were a husband or a father annulling [a vow], whether they are for vows for the needs of the Sabbath, or whether they are for vows that are not for the needs of the Sabbath, for since he cannot to annual other than during the day of it being heard alone, and vows which are for the needs of the Sabbath, even if he had the free time to enquire about them before the [onset of] Shabbat, he enquires about them on Shabbat.
+ופוקקי את המאור – [he plugs/stops up] the window that from which the light enters he closes it up with a board or with the rest of anything that it is customary to stop it up with.
+ומודדין את המטלית – it if was ritually impure and came into contact with something ritually pure, we measure it [to see] if it has three fingers by three fingers to know if it the ritually pure things were defiled or not for a strip/patch that is less than three by three does not defile nor becomes defiled.
+ואת המקוה – to know if it has a cubit by a cubit at a depth of thee cubits, for it they are measurements of a Mitzvah, therefore, it is permissible to measure them on Shabbat.
+שפקקו את המאור – the window and it is called – "מאור" – for through it the light enters.
+בטפיח – an earthenware pitcher.
+מקדה – an earthenware utensil.
+בגמי – for this reason, it (i.e., the Mishnah) took גמי/bulrush or reed-grass which is appropriate for the food of cattle and is not eliminated from being a permanent knot.
+לידע אם יש בגיגית פותח טפח – a sort of small passageway that was between two houses so was not natural but rather that the barrel was placed on top of it, and their windows were open from the houses to the passageway, and they were worried lest someone die in one house and that the ritual impurity would come from the window to the passageway and from the passageway to the other house via the open window, therefore, they stopped up the open window to the house where the ritual defilement was inside with an earthenware pitcher and its back was to the side of the passageway for the earthenware utensil does not become defiled from its back and leaves a space between the two partitions, but they were concerned lest there wasn’t in the slit of the barrel an opening of a handbreadth, and it would be found that the barrel overshadows on the passageway and the ritual defilement comes through the passageway from one house to the other house. After that, it is was necessary to open the window and ot take that stopped up pitcher in the window and they came to know if there was in that slit of the barrel an opening of a handbreadth, and if there wasn’t a tent in that passageway to bring in the ritual defilement. For the ritual defilement goes out from the passageway via the slit in the barrel towards above, or if the slit in the barrel is not open one handbreadth, and it was found that the passageway itself was like a tent and brought the ritual defilement from one house to the other. And they measured the earthenware fire pot/potsherd for carrying fire and tied it with bulrushes and stretched it towards above to see if there was in the slit of the barrel opened a handbreadth or not.
+ומדבריהם למדנו שפוקקין וקושרין ומודדין בשבת – as long as it was not a permanent knot, for the measurement would be for a Mitzvah or to practice on what is a decision/instruction.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shabbat/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shabbat/English/Sefaria Community Translation.txt
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+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shabbat/English/Sefaria Community Translation.txt	
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+Bartenura on Mishnah Shabbat
+ברטנורא על משנה שבת
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Shabbat
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+<b>Regarding Challah and lighting Shabbat candles.</b> because these are among the needs of a household, and she is found at home, and therefore she is bound to them.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+One cannot give on Shabbat
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+with a bell - A bell hung around the neck of the animal which emits a sound when it moves
+
+Chapter 6
+
+
+
+Chapter 7
+
+
+
+Chapter 8
+
+
+
+Chapter 9
+
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+
+
+
+Rather the amount of every measurement that is described here.
+
+Chapter 11
+
+
+
+Chapter 12
+
+
+
+Mishnah 1
+
+
+
+
+
+
+
+
+now that you've done what you did you don't need to any anything to it
+
+Chapter 13
+
+
+
+Chapter 14
+
+
+
+Chapter 15
+
+
+
+Chapter 16
+
+
+
+Chapter 17
+
+
+
+Chapter 18
+
+
+
+Chapter 19
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+If he was born during twilight, he is circumcised on the ninth day as it is the eighth day from the morrow; if twighlight is still considered day, he is thus circumcised on the ninth day. If the day (preceding the twighlight during which he was born) is Friday, he can't  be circumcised on the following Shabbat in case it is the ninth day and it is a postponed circumcision which does not supersede Shabbat, he must wait until after Shabbat and be circumcised on the tenth day.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shabbat/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shabbat/English/merged.txt
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+Bartenura on Mishnah Shabbat
+ברטנורא על משנה שבת
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Shabbat
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Bartenura on Mishnah Shabbat
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+יציאות השבת – transferring an object from one domain to [another] domain (i.e., removing taking out of the house – see Talmud Shabbat 2b) that are mentioned concerning the Sabbath and carrying in are also called transferring since one takes out from one domain to another domain. And the fact that [the Mishnah] teaches יציאות /carrying (on the Sabbath) and it does not teach הוצאות /transferring, is because it uses the language of the Bible, as it is written (Exodus 16:29): “Let no one leave his place [on the seventh day],” and from it, we derive transferring, that a person should not leave with a utensil in his hand to collect the Manna.
+שתים שהן ארבע – two from the Torah, transferring an object and carrying [it] in to the house owner who stands inside in the private domain, and on these two, a person is liable for a sin-offering for his inadvertent violation, and divine punishment by premature/sudden death for a willful violation, and stoning for his being warned, like in all the rest of the prohibited labors of Shabbat.
+שהן ארבע – from their words (i.e., the Rabbis), they added two, to prohibit ab initio a case where the work is done by two people – this one uprooting and this place setting it down, for two who did it are exempt, as it states (Leviticus 4:27): “by doing any of the things which by the LORD’s commandments ought not to be done, [and he realizes his guilt].” The one who does all of it, but not the one who does part of it, and similarly, in all the labors of Shabbat we say that an individual who did it is liable; two who did it are exempt.
+שתים שהן ארבע בחוץ – two from the Torah, taking out and carrying in for the poor person who stands outside in the public domain.
+שהן ארבע – from their words (i.e., the Rabbis), they added two to prohibit ab initio, as this person uproots it and the other person sets it down.
+פשט העני את ידו – and in it is a box or a basket that he receives in it loaves of bread from the owner of the house, and for this reason, [the Mishnah] took hold of the language of הוצאה /removal in the language of the poor person and the rich person, for it incidentally comes to teach us that a commandment that comes through a transgression is prohibited and they are liable upon it.
+ונתן לתוך ידו של בעל הבית – that he performs uprooting from the public domain and placement in the private domain.
+או שנטל מתוכה והוציא – the object, and placed it in the public domain, and performed uprooting and placing down.
+העני חייב – as he did complete work, for it is two from the Torah for the person standing outside, and even though we require uprooting from the place where he will be four handbreadths by four handbreadths and setting down in a place where he will be four-by-four [handbreadths] and there isn’t found there [that amount] for the hand of the poor person and the owner of the house, there isn’t there a place where there will be four-by-four [handbreadths] , we say in the Gemara (Talmud Shabbat 5a) that the hand of a person is considered as four-by-four [handbreadths], since it is made to place it down and to take from it objects and even many large ones.
+ובעל הבית פטור – he (i.e., the owner of the house) is exempt and it is completely permitted, for he had not done anything.
+פשט בעל הבית כו' בעל הבית חייב – for this is two from the Torah for the person who stands inside.
+פשט העני כו' – for the poor person made an uprooting from the public domain.
+ונטל בעל הבית מתוכה – and placed it inside, for the owner of the house did a placing down [of the object] in the private domain.
+
+והוציא – the poor person [removed it] and placed it down in the public domain.
+שניהם פטורים – for neither of them had done a complete [cycle] of work/labor. But it is prohibited to do this lest everyone come on his own to do a complete [cycle of] work on the Sabbath day. There are two [forms of work] “from their words” (i.e., from the Rabbis), one for the poor person outside and one for the owner of the house inside. But it is not considered two for each one of them, uprooting for the poor person and uprooting for owner of the house, placing down for the poor person and placing down for the owner of the house, because it is not considered other than uprooting [of things] which are the beginning of the work and there is a fear lest he complete it, but placing down, which is the end of the work, is not considered.
+
+Mishnah 2
+
+לא ישב אדם לפני הספר – and even on weekdays, and since it (i.e., the Mishnah) had to teach (in Tractate Shabbat, Chapter 1, Mishnah 3) that a tailor must not go out with his needle, etc., lest he forget and leave, which is similar to the decree that a person should not sit before the barber close to [the time] for the afternoon prayer, lest he forget and not pray, because of this, it [the Mishnah] teaches this here, and since their words are small/short, he makes a decision and teaches it in the first part of the Mishnah, and then explains the matters of Shabbat and expands upon them.
+סמוך למנחה – the “Great Minha”, from six-and-one-half [Halakhic] hours and beyond, and סמוך למנחה – close to the afternoon prayer , that is from the beginning of the seventh hour, and even though its time period is great, a decree was made lest the bell/body of the bell of the barbers breaks after he began to cut the hair, and the time of the prayer will pass over prior to his repairing it and he will complete the haircut.
+ולא יכנס למרחץ – near the time for the afternoon prayer lest his swoon [in the vapor bath – see Tractate Shabbat 9b].
+ולא לבורסקי – a place where hides are made, perhaps he would see a loss and ruin of the hides if he did not move them from their place and repair them, and he would continue in his work until the time for the [Minha/afternoon] prayer had passed.
+ולא לאכול – even a small repast, lest the meal continue on.
+ולא לדין – even at the close of legal proceedings, when they already had heard the claims of the litigants and there does not remain anything upon them other than only to decide the law, perhaps they see a reason and they will contradict what they want to decide and return to be the beginning of judgment.
+ואם התחילו – in one of all of these, we state, that we don’t interrupt, but rather he should finish and afterwards prayer, and this is the case when there is a delay during the day to complete it prior to the time for prayer passing. But the beginning of a haircut is from when he places the apron/garment for the protection of the clothing of the barber between his knees, and this is the scarf that the person who has his hair cut upon his knees in order that the hair doesn’t fall on his clothing. And the beginning of the bath is from when he removes/undresses the clothing that is closest to his skin. And there are those who explain that the scarf that is upon him which is the first to be removed when he gets undressed. And the beginning of the tannery is when he girds himself between his shoulders the coverings of his arms in order to engage with the hides, and the beginning of eating is when he washes his hands. The beginning of judgment is when the judges cover themselves with their shawls to sit in judgment with terror and fear, and if they were covered and sitting in judgment and another case came before them near the time for Minhah, it would be the beginning of that case when the litigants would open with their pleas/claims.
+מפסיקין לק"ש – he took another matter, and this is how it should be read: colleagues engaged in the study of Torah interrupt their Torah study for the recitation of the Shema for its time is fixed, as it is written (Deuteronomy 6:9): “when you lie down and when you rise up.”
+ואין מפסיקין לתפילה – which has no fixed time according to the Torah. But we are not teaching other than in the case of Rabbi Shimon bar Yochai and his colleagues where their study of Torah is their craft, but for us, since we interrupt our Torah [study] for our craft/professions, all the more so we interrupt for our recitation of the Amidah.
+
+Mishnah 3
+
+לא יצא חייט במחטו – even if it is inserted in his clothing, lest he forget and go out, and for an artisan, it is the manner of his craft, he liable for it is way of artisans to insert them in their clothing when they go out to the market.
+שמא ישכח ויצא – when it gets dark.
+הלבלר – the scribe.
+בקולמוסו – which is inserted at the back of their ears like the manner of scribes.
+ולא יפלה את כליו – to remove vermin from his clothing. The Aramaic translation/Targum of “I have cleared out the consecrated portion” (Deuteronomy 26:13) “I searched my garment for vermin.”
+ולא יקרא לאור הנר – in a book, lest he tilt the candle to bring the oil in front of the lick in order that it will kindle well and is found that he is starting a fire on Shabbat, and even if the candle was the height of two or three men, it is always forbidden to read by the light of a candle unless there is another person with him to watch him, or if he is an important individual who is never accustomed to fix the candle.
+החזן – one who teaches young children.
+מהיכן התינוקות קורין – from where should they begin to read, for with a bit of investigation such as this, we do not make a decree lest he tilt it, and the young children read before their teacher by the light of the candle since their fear of their teacher is upon them.
+אבל הוא לא יקרא – the entire portion, because his fear of them is not upon him, and their guarding is not considered guarding, and for this reason also, there is an opinion that a woman who guards for her husband, her guarding is not [considered] guarding, for fear of her is not upon him.
+כיוצא בו – to make a distance from transgression, they said that a person with a flux should not eat with his wife who has a flux, and even though both of them are ritually impure.
+מפני הרגל עבירה – for since they engaged in sexual intercourse, he will go to engage in sex with a woman with a flux which is punishable by extirpation, and the man with a flux and a woman with a flux are taken as something remarkable, for sexual relations is hard for them, and it is possible to say that they definitely will not lead to transgression, and even so, they should not eat one with the other.
+
+Mishnah 4
+
+ואלו מן ההלכות – the don’t remove vermin nor read by the light of a candle as it is taught in our Mishnah (Tractate Shabbat, Chapter One, Mishnah Three).
+בעליית חנניה בן חזקיה – that the Sages requested to hide the [biblical] Book of Ezekiel since his words seem to contradict the words of the Torah, such as {Ezekiel 44:31): “Priests shall not eat anything, whether bird or animal, that died or was torn by beasts,” priests are those who should not eat it, but Israelites [can] eat it (which obviously, are also forbidden to all Israelites), and similarly (Ezekiel 45:20): “You shall do the same on the seventh day of the month [to purge the Temple from uncleanness caused by unwitting or ignorant persons],” for where is this sacrifice hinted at in the Torah? Hananiah ben Chizkiah hid himself in the attic and sat there and explained the Book of Ezekiel.
+ושמונה עשר דברים גזרו בו ביום – that the School of Shammai and the School of Hillel disputed on and were decided by a vote and the [opinions of] School of Shammai grew and they (i.e., the Rabbis) decided [the Halakha] according to them, as it is written (Exodus 23:2): “[You shall neither side with the mighty to do wrong- you shall not give perverse testimony in a dispute so as] to pervert it in favor of the mighty/multitude.” And all eighteen things they brought to them in the Talmud (Tractate Shabbat 13b-17b), and these are as follows: 1-2) He who eats something which is first degree of ritual impurity or second degree of ritual impurity, they decreed that its essence becomes second degree of ritual impurity, and it defiles Terumah/priest’s due by contact, for something that is second degree of ritual impurity defiles Terumah, these are two decrees – the person who eats something which is first degree of ritual impurity or one who eats something that is second degree of ritual impurity. 3) a person who drinks impure liquids also becomes second degree of ritual defilement, and defiles Terumah, that is third. But the reason that it is decreed in these, is that sometimes, when one eats impure foods and sprinkles/pours impure liquids in his face while the impure foods are in his mouth and he defiles them. 4) And they made a decree on a person after immersing from his defilement on that same day who had drawn water come upon his head and most of his body and 5) on the completely pure person upon fell three LOGS (i.e., a LOG is equivalent to six eggs) of drawn water on his body, that is five decrees. And the reason that defilement was decreed on these to defile others, is because they would immerse in putrid (i.e., badly smelling) cave waters, and they would place upon them afterwards drawn waters to remove the putridness of the waters, they began and made a fixed ruling to state, that the cave waters did not purify but rather the drawn waters purify, and they (i.e., the Rabbis) stood and decreed defilement upon them, lest they come to nullify the teachings/laws of the Mikveh and they would immerse in drawn waters. 6) The sixth decree is that Books of Holy Writ defile Terumah through contact, for at first, they would hide the food of Terumah with Torah scrolls, people would say that this (i.e., the Torah scroll) and that (i.e., the Terumah) are holy, when they saw that the Books [of Holy Writ] were being damaged, since the mice that are found near the food-stuffs would cause damage to the Books [of Holy Writ], they decreed that these Books, that is, Torah, Prophets and Writings, through their contact would defile the Terumah. 7) The seventh decree that they made concerns mere (i.e., undefined] hands defile the Terumah, because the hands are busy (i.e., they touch things automatically) and touch the flesh in the place of filth/defilement, and it is a reproach for the Terumah if filthy/offensive-smelling hands touched it and it would be detestable for those who eat it. 8) The eighth decree [concerns] foods that were defiled by liquids, as those liquids were defiled on account of hands that came in contact with them prior to ritual washing, they decreed on the liquids that they would the food-stuffs [of Terumah], for all things that disqualify the Terumah defile liquids to become first-degree of ritual impurity, a decree made because of liquids that come on account of a moving creature/unclean reptile, as we find concerning hem that they are first-level of ritual defilement according to the Torah, and this that [the Rabbis] decreed on the defilement of liquids to become first-degree of ritual impurity and it was not decreed regarding food-stuffs as a decree, because [food-stuffs] that come from a moving creature/unclean reptile, and that is the reason that the Rabbis were stringent with liquids because they are liable to receive uncleanness, for they don’t require fitness to become unclean (arising from contact with certain liquids) to bring them to receive defilement such as foods which require putting water on them to make them susceptible to receive defilement. 9) And the ninth (see Mishnah Zavim, Chapter Five, Mishnah Thirteen which summarizes much of these opening decrees) concerns utensils that were defiled by liquids that had been defiled by a reptile/moving creature, even though they are of first degree defilement according to the Torah, they cannot defile a person nor utensils, for a person and utensils only receive defilement from a primary source of ritual impurity, and not from liquids that had been defiled by a reptile/moving creature, which are first-level of ritual defilement, and the Rabbis decreed concerning them that the utensils would become ritually defiled, as a decree because of the liquid of a man or woman with a flux, which are their spittle and the urine which are a primary source of ritual impurity and according to the Torah, defile utensils. 10) The tenth decree is that the daughters of the Cutheans (i.e., members of a sect of the Samaritans) are considered as menstruating from their cradle (i.e., earliest childhood), that is to say, from the day that they were born, as a baby one-day old defiles through her period of menstruation, but the Cutheans lack this Midrash and when it pointed out, it is not explained to them, therefore, the Rabbis decreed this about them. 11) And the eleventh decree is that all movables bring the defilement into the beam of the handle of a plough, and this is the ox-goad of the cattle, and there is what has the circumference of a handbreadth, but it lacks the thickness of a handbreadth, and even though, from the Torah, the tent is not less than a handbreadth, the Rabbis decreed on all movables that have the circumference of a handbreadth that if its heads – one forms a tent over the dead person and one forms a head over the utensils, it brings to them the defilement of the tent, a decree was made on account of that of that whose beam is one-handbreadth that brings the defilement from the Torah. 12) And the twelfth decree [concerns] one who cuts grapes to press them in the vat for wine pressing, the liquid that comes out from them at the time of the cutting of the grapes makes them susceptible to receive ritual defilement, and even though it goes to waste and one doesn’t care about it, the decree is made lest he should cut grapes in pitch-lined vessels/baskets, for then it is not appropriate for the liquid coming out from them they do not go to waste, and are susceptible [to receive defilement] from the Torah. 13) The thirteenth decree – that Terumah that has grown of their seeds is considered Terumah, and even with a thing whose seed is gone, such as grain and pulse/peas, the degree was made because impure Terumah in the hands of Kohen which is forbidden to be eaten and he comes to sow it, and it was decreed that it would be with its first name – and that it Is ritually impure grain, for we suspect lest he leaves it until the time of sowing and comes to eat of it in impurity. 14) The fourteenth decree is that he who was overtaken by the Sabbath night fall should give his money to a heathen, and not carry it for less than four cubits. 15-16) And the fifteenth and sixteenth decrees, that he should not remove vermin nor read by the light of a candle as it is taught in our Mishnah (see Mishnah three of this chapter). 17) And the seventeenth decree that was made on the bread of idolaters, and on the oil and wine of and on their daughters, they are all one decree, as we have said – they decreed on their bread on account of their oil, and on their oil on account of their wine, and on their wine on account of their daughters, and on their daughters because of another thing, that is to say, because of idolatry. 18) And the eighteenth decree they made on the baby of an idolater that would defile through flux/gonorrhea, in order that a Jewish baby not become accustomed to be near him [out of a concern] for pederasty.
+
+Mishnah 5
+
+אין שורין דיו – dyes that they make for them ink for writing.
+וסממנים – to dye.
+וכרשינים – food for cattle, and it is customary to soak them in water first, and we call them in Arabic “Karsena” and in the foreign tongue “vetch.” And the School of Shammai holds that a person is careful concerning observing the Sabbath abstention from labor with his utensils like the abstention form labor on the Sabbath of his animal, and it is for the same reason that we don’t give him bundles of wet flax, and that is the reason that we don’t spread out nets for traps. But the candle that burns on Shabbat and the pot that is on top of the portable stove on feet (with caves for two pots) that the School of Shammai admits to, since [he has renounced] ownership for the utensils, he furthermore is not commanded concerning their abstention from labor on the Sabbath.
+וב"ה מתירין – from when he placed water in them while it was still day (i.e., on Friday), even though they are continuing to soak on the Sabbath, as they (i.e., the School of Hillel) hold that a person is warned regarding the Sabbath rest of the animals because there is the suffering of animals connected with the case (which must be relieved).
+
+Mishnah 6
+
+אונין – bundles of beaten [wet] flax, and we put them in the oven and heated.
+שיבהילו – when they are warmed, the steam would rise up on them
+ליורה – of the dyers.
+אלא כדי שיקלוט את העין – that it would absorb the color while it is still day (i.e., on Friday).
+וב"ה מתירין – to put them into it while it still day so that it would absorb it all night long. But the School of Hillel did not permit other than with a dyer’s kettle uprooted from the fire, for if there is fire underneath it on Shabbat, it is prohibited, as a preventive decree lest he rake the coals underneath the ashes (Talmud Shabbat 18b and 34b). But he also needs that the kettle is sealed with plaster, as a preventive decree lest he stir it and turn it over on Shabbat (Talmud Shabbat 18b), and he would be liable because of [the prohibition against] cooking.
+
+Mishnah 7
+
+ולא טוענין עמו – on the donkey.
+ולא מגביהין – on to it a burden on its shoulder, for it appears as if he is assisting it to carry the burden on the Sabbath.
+אלא כדי שיגיע למקום קרוב – that is to say, that the place that he wants to carry it to is close that he would be able to arrive there while it is still day (i.e., on Friday).
+וב"ה מתירין – in order that he leaves from the opening of his house while it is still daylight.
+
+Mishnah 8
+
+לעבדן – to prepare the hides.
+מתירין עם השמש – while the sun is on the land prior to its setting.
+
+Mishnah 9
+
+כלי לבן – which is difficult to launder, it requires three days, and they are stringent upon themselves like the School of Shammai. But the Halakha is not according to Rabban Shimon ben Gamaliel, but rather according to the School of Hillel that permits it with the sunlight.
+ושוין – The School of Shammai and the School of Hillel, that they load the olives while it is still daylight on the beam of the building containing the tank [and all the implements for pressing olives], after they crush the olives, they load them on heaven beams and the liquid flows on its own throughout the Sabbath.
+ועגולי הגת – these of the winepress are called weights (clay cylinders), in which there were thick planks made in a round mold, and in this the School of Shammai agrees with the School of Hillel, because if they were to work these on the Sabbath, there would be no liability of transgression, because they don’t place the beam on the olives until they first mill them with a millstone and similarly with grapes that they first tread on them with their feet, and without the beam the liquid would come forth on its own, but it would not come out well until now, therefore, it is not similar to threshing.
+
+Mishnah 10
+
+כדי שיצולו – like the food of Ben Drosai (who, according to Rashi, was a pirate; see Talmud Shabbat 20a, s.v. קן דרוסאי) and would cook his food one-third through, and as such, it would be eatable but further, there was no decree made lest he stir the coals.
+חררה – a thick cake baked on coals
+שיקרמו – at the beginning of its baking it forms a crust.
+פניה – which was towards the atmosphere of the oven.
+כדי שיקרום התחתון – which cleaves to the earthenware of the oven, which is baked first prior to the crust forming on its face towards the atmosphere of the oven, and with this it is sufficient. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 11
+
+משלשלין את הפסוח – their ovens have their mouths above and they lower the roasted [Passover offering] into it, and for that reason, it [i.e., the Mishnah] teaches, משלשלין /they lower/let down.
+עם חשיכה – and even though generally, we do not roast it, as we have stated, here it is permitted, for the members of the group are zealous and they remind each other [that today is Shabbat] and they don’t come to stir the coals.
+ומאחיזין את האור – [they ignite with kindling wood] a bit, with the pile of wood of the House of the Hearth (see Mishnah Tamid, Chapter 1, Mishnah 12), and we don’t suspect lest the Kohanim will come to start a fire once it gets dark, since the Kohanim are zealous.
+בית המוקד – a large chamber in the [Temple] courtyard where they would always start a fire with wood and the Kohanim would warm themselves there, since they walk barefoot on the alabaster floor.
+ובגבולין – a person needs to start a fire with his wood while it is still daylight (i.e., on Friday), in order that it catches the majority of the wood, and that the flame will go up on its own and does not need thin chips underneath it to flame the fire.
+אף בפחמים כל שהוא – just as in the fire of the House of the Hearth, we are lenient in the House of the Hearth for the Kohanim, similarly, in a fire of charcoals, we are lenient for all people, and there is no need for anything other than any quantity that catches fire, for it is not accustomed to be extinguished and it continues and no one comes to stir it. And the Halakha is according to Rabbi Yehuda for there is no one who disputes him.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+במה מדליקין – the Shabbat candle – from what does not make the wicks and oils to kindle [them].
+לא בלכש – a kind of wool that is in cedar, whether he scraped the tree and it is called the wooly substance of cedar twigs [used for wicks].
+בחוסן – flax which is not beaten.
+בכלך – the refuse of silk.
+בפתילת האידן – a kind of wool that is [in the willow-branch] between the peeling/husk and the wood.
+בפתילת המדבר – the leaves of long grass that grow them and kindle them.
+בירוקה שעל פני המים – a kind of wool that grows on the walls of the ship when it is delayed a long time in the water. Until here are the wicks that are forbidden; from here onwards are the oils that are forbidden.
+לא בזפת ולא בשעוה – he should not give melted pitch or smelted wax in a candle in the place of oil and kindle it but to a sort of long wick which is made from wax is permitted.
+ולא בשמן קיק – oil that comes out from seeds that are within the wool of the vine which is called “cotton.” And there are those who explain (Tractate Shabbat 21a) the oil of Jonah’s Ricinus tree (Kikayon), and it is a grass whose leaves are large and is called in Arabic “Kru’ah” and the oil that comes out from it is the thickest. And those wicks which the Sages stated that we don’t kindle with them, what is the reason? Because the flame nibbles at them (producing sputtering sparks), that is to say - that the flame does not enter into the wick [other than] from around it from the outside. And those wicks that the Sages we should not kindle with them because they are not drawn after the wick and because the candle is not kindled properly lest he tilt the oil onto the candle in which he would be found to be starting a fire. Alternatively, he should not set the candle down and leave. But we hold that the Shabbat candle is obligatory.
+ולא בשמן שריפה – oil of Terumah/priest’s due that became defiled. And why do we call it defiled heave-offering deemed to be burned? For since it stands to be burned and is prohibited to be consumed. And we are dealing with a Jewish holy day that occurs on a Friday, for we kindle the candle while it is still daylight, we find that it burns impure oil from Terumah on the Jewish holy day and we hold that we may not kindle holy things on the Jewish holy day, as it is written (Exodus 12:10): “And any of it that is left until morning you shall burn in the fire.” And we explain this Biblical verse as such: And that which is left from it until the first morning until the second morning, stand and burn it for we don’t burn that which is left over on the Jewish holy days. And the same law applies for all other Holy things that require burning.
+וחכמים אומרים אחד מבושל ואחד שאינו מבושל אין מדליקין בו – and the first teacher [of the Mishnah] also said and no it tallow – which implies all tallow/fat. But there is a dispute between the Sages and the first teacher [of the Mishnah] as one of them thought that it is permitted to kindle with cooked fat that is mixed with oil and the other forbids it even through a mixture with oil. But it is not clear to the Sages in the Talmud which of the two prohibits and which is the one that permits it, but the Halakha is according to the Sages.
+
+Mishnah 2
+
+אין מדליקין בשמן שריפה ביו"ט – the reason that the Mishnah above (i.e., Mishnah 1) – it is stated, what is the reason that the Mishnah states – and not with impure oil from Terumah, because we don’t kindle with impure oil from Terumah since we do not kindle Holy Things on Jewish holy days.
+אין מדליקין בעטרן – refuse of pitch and its smell is extremely bad, but however, it is drawn after the wick more than pitch because it is soft. Therefore, were it not because of the holiness of the Sabbath, they would kindle with it.
+שומשמין – such is its name in Arabic, and it is soft, sweet seed and in the Land of Israel there is a lot of it.
+צנונות – oil that comes out from radish seed.
+פקועות – a desert gourd.
+נפט – it is a kind of pitch and white, and its smell is bad, but the Halakha is according to the Sages that we kindle with all of the oils except from those impure ones that are listed above in our Mishnah and except from the oil of balsamum and white naphtha, for each of these two oils flies and burns, and we are concerned lest he set it aside and leave. But there is another reason to prohibit balsamum oil, a decree lest he be in doubt of it because of its importance, and we hold that a person who puts oil in the candle is liable because of starting a fire and one who is doubt of it is liable because of extinguishing it.
+
+Mishnah 3
+
+כל היוצא מן העץ אין מדליקין בו – to make of it a wick.
+אלא פשתן – which is called a tree, as it is written (Joshua 2:6): “[Now she had taken them up to the roof] and hidden them under some stalks of flax [which she had lying on the roof],” and nevertheless, we kindle with wicks that we make from this. But hemp and vine wool do not come from the tree, but they are kinds of seeds, therefore, we kindle from them. And flax also is a kind of seed and it is not necessary to include it, but because it is called a tree, as it written: “and hidden under some stalks of flax.”
+אינו מטמא טומאת אהלים – if he made from them a tent and the dead person underneath it is like the rest of the house and does not require sprinkling and immersion, for the tent itself is not susceptible to becoming impure other than the utensils that are underneath it.
+אלא פשתן – for the tent itself is impure, as it is written (Numbers 19:18): “and sprinkle on the tent” and we derive “tent,” “tent” from the Tabernacle, as it is written concerning it (Exodus 40:19): “He spread the tent over the Tabernacle,” but there was nothing in the tent of the Tabernacle that comes out from the wood other than flax as it written (Exodus 26:1): “[As for the Tabernacle,] make it of ten strips of cloth; make these of fine twisted linen.”
+שקפלה – in the manner that the wicks are grown.
+הבהבה – on the flame in order that it will be charred and kindle nicely and we are dealing with a cloth that has confined three fingers in length by three fingers in length.
+טמאה היא – that is folded is not voided from being considered as cloth since it has not parched.
+טהורה היא – that is folded is voided from being considered as cloth and it is as if it does not have three-by-three, and anything that is less than three-by-three is pure from being defiled either by plagues (i.e., suspected leprosy) and defilement through contact with the dead.
+אין מדליקין בה – we are dealing with the case of a Jewish holy day that occurs on the Eve of the Sabbath (i.e., Friday) for the prohibition of Muktzeh/that which is not counted upon for use on the Sabbath or Holy Days (i.e., which is prohibited to be handled on these days) and we do not start a fire with shards of utensils that were broken on that day that were [considered as] “born” but we may start a fire with utensils that are appropriate to be carried which everyone has, the individual who is kindling [the fire] must kindle most of what comes out from the wick outside of the candle before he removes his hands. Therefore, the reason of Rabbi Eliezer who said that we don’t kindle it holds that something that is folded does not removed from the notion of a utensil for when I kindle it a bit, since there is three-by-three defined exactly, it is considered a utensil, for less than three-by-three is not a utensil, and when one kindles with one’s hands to complete the majority of what comes out from it, it is found that he is kindling a shard of a utensil that was broken on the Jewish holy day/Yom Tov, and when we say that one may kindle a fire with utensils, specifically it refers that one has not come in contact with it after it has become defective. But Rabbi Akiva states that we kindle with it as he holds that something folded is removed from the status of a utensil for when it is folded from the eve of the Jewish holy day/Yom Tov, it does not grow wicks on the Jewish holy day and hence we find that we don’t have ere shards of a utensil that was broken on the Jewish holy day, and therefore we kindle it. And the Halakha follows Rabbi Akiva.
+
+Mishnah 4
+
+שפופרת של ביצה – the upper hard shell that the egg is lying within.
+בשביל שתהא מנטפת – drop by drop into the candle and the reason is a decree lest he be supplied from it and since he set it aside for the candle, he is liable because of [the prohibition] of extinguishing.
+
+Mishnah 5
+
+מפני עובדי כוכבים – such as the Persians who do not allow the lighting of a candle on the day of their festivals other than in their houses of idolatrous worship.
+מפני לסטים – that they do not fear that there is there a person who will come upon him.
+מפני רוח רעה – that comes down upon him and when he doesn’t see [it], it is pleasant for him. But Maimonides explains [the words] רוח רעה as a kind of the illnesses that come upon those with black bile that they cannot rest other than when they sit in the dark and when hiding their faces from people.
+ואם בשביל החולה שיישן פטור – this illness is when there is danger involved for if one extinguishes a flame for a sick person who is not in danger, he is liable [for a sin-offering] for what reason this Tanna/teacher holds that labor that is not necessary for its own sake, one is liable for it; and similarly because of idolaters and because of robbers and because of an evil spirit where there is danger, but according to the law, where it teaches that it is permitted – but because it (i.e., the Mishnah) was required to teach at its conclusion that it is prohibited, the first part of the Mishnah taught that one is exempt.
+כחס על הפתילה חייב – and even though he does not need it for the body of the extinguishing but rather for the needs of something else, that he should not kindle the wick or that he should not split the candle, he is liable for that is labor that is not necessary for its own sake, and one is liable for it.
+פוטר בכולן חוץ מן הפתילה – for you do not have something extinguished that is needed for itself, but rather the extinguishing of coals and the extinguishing of the singeing of the wick that makes the extinguishing process to take hold of the fire rapidly when one wants to kindle it. But the Halakha is not according to Rabbi Yosi.
+שהוא עושה פחם – that he intends to make it now with the extinguished – which is coals which will be singed to light well.
+
+Mishnah 6
+
+בשעת לידתן – at the time of danger which is designated for retribution.
+<b>Regarding Challah and lighting Shabbat candles.</b> because these are among the needs of a household, and she is found at home, and therefore she is bound to them.
+
+Mishnah 7
+
+צריך אדם לומר בתוך ביתו – and he needs to say them in a gentle way (Tractate Shabbat 34a) in order that he will accept it from him.
+עם חשיכה – which is near darkness and there is yet time during the day to tithe or to make an Eruv but not a lot of time prior to darkness.
+עשרתם – for the Sabbath meal, for even for an incidental meal of the Sabbath establishes for tithing.
+ערבתם – the joining of borders and courtyards and for these two it belongs to mention them in the form of a question, lest they have already been made, but with a candle, it does not belong to mention “have you kindled the candle” for this is a matter that is apparent to the eye – either that I should light or that I should not light.
+ספק חשיכה – from the beginning of the setting of the sun, all the time that one star alone appears, it is definitely daylight and all the while that two medium-sized stars appear, it is doubtfully dark and it is called twilight and we place upon it the stringencies of the daytime and the stringencies of the nighttime, and when three medium-sized stars appear, it is definitely dark for all matters.
+אין מעשרין את הודאי – this is a valid preparation but because of rabbinic decrees designed to enhance the character of the Shabbat as a day of rest/Shevut, this Tanna/teacher holds that they made a decree designed to enhance the character of the Sabbath as a day of rest even at twilight.
+ואין מטבילין את הכלים – to elevate them from their ritual impurity for it is like repairing a utensil which has the rabbinic decree designed to enhance the character of the Sabbath as a day of rest.
+ואין מדליקין את הנרות - all the more so since it is a doubtful Biblical commandment and this, and you don’t have to mention that, is taught. But my teachers explained that one does not kindle the candles nor does one tell a heathen to kindle [them].
+אבל מעשרין את הדמאי – and it is not similar to repairing for most ignoramuses/Amei HaAretz tithe.
+ומערבין – for the joining of courtyards is a mere stringency but not the joining of Sabbath boundaries that have support from Biblical verses.
+וטומנין את החמין – concerning something that does not add vapor, for if it were something that added vapor, even while it is still daylight, it is prohibited, and the reason is that we cover up hot foods at twilight with something that does not add vapor for they (i.e., the Sages) did not prohibit covering up hot foods on the Sabbath itself with something that does not add vapor as a decree lest one finds a pot that has cooled off and its growing hot in fire and it is found to be cooking on the Sabbath and at twilight, one cannot make a decree on this for mere pots at twilight boil and one cannot suspect lest it cooled off and became hot. Therefore, we cover hot foods at twilight even though we do not cover hot foods on the Sabbath.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כירה – a place made on the ground open to two pots and fire passes underneath the two pots.
+בגבבא – thin wood like straw that they gather/rake in from the field.
+נותנים עליה תבשיל – from the eve of the Sabbath (i.e., Friday) to tarry there on Shabbat.
+גפת – refuse of olives and sesame (see Talmud Shabbat 47b) after the oil is pressed out.
+לא יתן – from the eve of the Sabbath in order to have it tarry there on Shabbat.
+עד שיגרוף – the coals and remove them from the double oven.
+או שיתן האפר – on top of the coals to cover them and cool them off and the reason for the decree is lest he rake the coals under the ashes (Talmud Shabbat 34b) to speed up its cooking. And specifically, for a cooked dish that was not completely cooked, or even if it was completely cooked, and it reduced in size and it is improved by it, for they decreed lest he rake but the a dish that was not properly cooked at all or was completely cooked and which is deteriorated by boiling down (Talmud Shabbat 37b), it is permissible to have it tarry on the double oven even though it was not raked and folded, we don’t fear lest he rake it since he has removed it from his mind and similarly, a dish that was cooked completely and he cast into it raw meat prior to Twilight, everything was made like a dish that had not been cooked at all for he had completely removed it from his mind.
+בש"א – they put hot water on top of the double stove after he has raked it for it is not necessary to cook it and there is no need to decree lest he stir it/rake [the coals underneath the ashes].
+אבל לא תבשיל – even though he had removed the ashes and coals from the stove for it is impossible to remove all of the ashes/coals until there no longer remains even one spark and one would come to stir the embers after he is pleased with the cooking.
+בש"א נוטלים וכו' – even hot foods for we are permitted to have them tarry on top of the double stone that has been cleared of ashes and when he placed the ashes after he removed them, he doesn’t return them/put them back because it appears like cooking on the Sabbath.
+וב"ה אומרים – whether hot or cooked, one can put them (i.e., the ashes) back after having removed them, but the School of Hillel did not permit returning them other than while they are still in his hand that he had not placed them on another thing, but after he placed them in the ground or on another thing, it is forbidden to return them, even according to the School of Hillel because it is like hiding something ab initio on Shabbat.
+
+Mishnah 2
+
+תנור – because it is narrow above and wide below, it absorbs its heat into it more than a double stove and even if he heated it with straw and rakings, we fear that he might rake the coals under the ashes, for he never removes it from his mind.
+בין מגביו – for support near its walls.
+כופח – it is made like a double stove but its length is like its width and is stove which only has room for one pot (Tractate Shabbat 38b), and the fire passes underneath it and its vapor is greater than that of the double stove for the double stove is open above for two pots and the brazier/small stove is not open other than for the measure of one pot and has less than the vapor of an oven.
+
+Mishnah 3
+
+One cannot give on Shabbat
+ביצה בצד המיחם – a copper kettle in which they heat up water on top of the fire.
+שתתגלגל – that it will roast a bit until it becomes roasted/rounded, that is to say, mixed.
+ולא יפקיענה בסודרין – he should not crack it on wrapping that was warmed by the sun in order that it be roasted by it, for we decreed that derivatives of the sun are because of the derivatives of the heat.
+ור"י מתיר – for he holds that we do not make the decree that the derivatives of the sun are because of the derivatives of the heat and the Halakha is not according to Rabbi Yosi.
+לא יטמיננה בחול ובאבק דרכים – that were warmed by the power of the sun and in that, Rabbi Yosi did not permit, for he decreed that the sand are because of the hot ashes/embers for since both of them were through putting a dish in a warm place or under covers to keep it warm for the Sabbath (Talmud Shabbat 39a), they will come to say – what is the difference between hot ashes and sand. Alternatively, Rabbi Yosi decreed lest he move the ashes dust from its place lest the sand there will not be removed according to its need, and he will come to move the attached dust and that is a derivative of ploughing.
+
+Mishnah 4
+
+סלון – a pipe that conducts the water in it and this pipe/duct was sunk in the hot springs of Tiberias and warmed from the power of those warm waters, and when the cold waters were drawn into it, they are warmed by that pipe/duct that was warmed by the hot springs of Tiberias, and the Sages said that the waters that were drawn into it that pipe on Shabbat, there law is like the law of waters that were warmed on Shabbat – that it is forbidden to bathe in them even a small limb and it is forbidden even for drinking, but the waters that pass through them on a Jewish holy day/Yom Tov, their law is like the law of hot waters that were heated on Yom Tov – that is forbidden to bathe one’s entire body in them, but it is permitted to wash one’s face, hands and feet in them, but drinking is permitted, and the Halakha is according to the Sages. The men of Tiberias retracted and broke the duct/pipe.
+מוליאר – They explained in the Gemara (Tractate Shabbat 41a and Rashi’s commentary) – water from inside and coals from outside and it is a utensil that has a small receptacle near its wall from the outside which is attached to it, and they place there the coals and water in the large receptable on the Sabbath, and even though it warmed a bit from the warmth of the utensil, because it does not add vapor, but preserves and maintains their heat that it not become cold.
+אנטיכי – it is a copper utensil which has two rims/saucers [at the bottom of the vessel and they place the water above and the fire below between the two saucers and since the fire is below between the two rims/saucers, the heat remains more and even though the coals were raked from the eve of the Sabbath, the water is heated up in it on the Sabbath – therefore we don’t drink from them on Shabbat.
+
+Mishnah 5
+
+המימם – the copper kettle that they place on top of the fire to heat the water that is in it.
+שפינהו – [that they removed it] from on top of the double stove and there is within it hot water.
+לא יתן לתוכו – a bit of [cold] water in order that it can be heated from the water that remained within the vessel for heating water for this is like cooking on Shabbat.
+אבל נותן לתוכו – a lot of water until everything returns to be lukewarm/tepid.
+או לתוך הכוס – even though it is a second-degree utensil, especially to make them tepid, it is permitted, but not a little bit of [cold] water in order to heat them, for the Tanna/teacher of this Mishnah holds a that a second-degree utensil cooks and further on [in this Mishnah] we are taught that he may put them into a tureen or a plate, which implies that a second-degree utensil does not cook and the Halakha is that a second-degree utensil does not cook.
+שהעבירן – from the fire.
+מרותחין – at twilight.
+לא יתן לתוכן תבלין – from after it gets dark for a first-degree utensil – all the time that it boils, it cooks.
+אבל נותן הוא בתוך הקערה – for a second-degree utensil does not cook.
+תמחוי – a kind of large plate that stirs up the entire tightly-covered stew pot into it and from there, stirs it into the plate.
+לכל הוא נותן – even into a first-degree utensil.
+חוץ מדבר שיש בו חומץ או ציר – that drips from the saltiness of the fish and they cook the spices, but the Halakha is not according to Rabbi Yehuda. But especially spices that are prohibited to place in a first-degree utensil even after they have removed it from the fire, but salt, even in a first-degree utensil does not cook, other than over the fire alone. Therefore, it is permissible to put salt, even in a first-degree utensil, after they have removed it from the fire.
+
+Mishnah 6
+
+אין נותנין – on the Sabbath.
+כלי תחת הנר לקבל בו את השמן – that drips because the oil is Muktzeh/set aside and designated for a special purpose, and forbidden for any other use or handling and it is forbidden to nullify a utensil from its place, that is to say, to restore a utensil in a place that it is not able anymore to take it from there, for it is like he establishing for it a place and attaching it with plaster, and it is similar to creative work and this utensil, when the oil falls into it becomes Muktzeh and it is forbidden to handle it.
+אין ניאותין – we don’t benefit from the dripping oil from the candle on the Sabbath because it is not from something prepared for it was designated for kindling.
+מטלטלין נר חדש – which is not repulsive, and it appropriate to use it.
+אבל לא ישן – not counted on (and therefore forbidden to handle) on account of its repulsiveness (see Talmud Shabbat 44a).
+חוץ מן הנר הדולק – while it is still burning, it is prohibited, as a decree lest one extinguish it. But Rabbi Shimon does not agree with Muktzeh on account of its repulsiveness nor Muktzeh in consequence of a ritual prohibition (e.g., a candlestick which on the entrance of the Sabbath could not be moved because a light was burning on it), and the Halakha is not according to Rabbi Shimon who permits carrying all candles except from the candle that is burning for the candle, once it was kindled for the Sabbath evening, even though it is that it was extinguished, it is prohibited to carry it all the entire Shabbat, because once it became Muktzeh at twilight, it became Muktzeh for the entire [Sabbath] day, but [regarding] the other candles, the Halakha is according to him, for there is no Muktzeh on the Sabbath other than Muktzeh because the object is too expensive for a use for which it is not originally made, which Rabbi Shimon agrees with.
+נותנים כלי תחת הנר – on Shabbat to receive the sparks of the flame that is dripping from the candle in order that it will not kindle what is below it, for the sparks have nothing of substance and the utensil is not canceled out from its use by this.
+לא יתן בתוכו מים – even from the Eve of the Sabbath, for they (i.e., the Rabbis) decreed the Eve of the Sabbath on account of the Sabbath, and on the Sabbath if they did it in such a manner, it would be considered extinguishing and one would be liable. Therefore, it is prohibited on the Eve of the Sabbath.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+במה טומנין – A person who comes to remove a pot from on to of a double stove on the Eve of the Sabbath and to cover it (i.e., put dishes in the chafing stove to keep them warm) with another thing, and the Sages said that we don’t cover them with something that adds vapor but rather with a thing that preserves the vapor. What is the thing that adds and is prohibited?
+לא בגפת – the refuse of olives and sesame when gathered together very hot.
+לחים – they have a lot of vapor, more than when dry.
+זגין – grape peels, the pomace/shells of grapes, and seeds of grapes.
+מוכין – every soft thing is called מוכין/soft, spongy substance – like wool of a vine, detached pieces of soft wool of an animal and the scrapings-off of outworn garments.
+בזמן שהן לחין – all of these refer to straw and pomace of grapes and soft-spongy substance and grasses, and moist things that they mentioned [but] moist on account of themselves, not moist on account of liquids that fell upon them after they had dried and moist soft-spongy substances on account of themselves which we find like wool that is close to the tail or wool that is between the thigh of cattle.
+נסורת – the fine saw-dust/chips that the carpenters saw/plane from the tree when they saw it with a saw.
+נעורת – very thin, when they thoroughly beat the flax (Talmud Shabbat 49a), and they empty it out.
+ר"י אוסר בדקה – thin hatchelled flax, but with fine chips/saw-dust he admits that they permit it whether they are thin or thick, but the Halakha is not according to Rabbi Yehuda. For what they (i.e., the Rabbis) prohibited to cover up while it was still day is a something that increases/adds vapor as a decree lest they cover it with hot ashes and he will come to stir the coals when it gets dark, and they forbid to cover it up on the Sabbath with something that does not increase vapor, and even though they do not nullify the decree lest they find his pot that has cooled off and heat it up with fire on the Sabbath. But at twilight [on Friday], it is permissible to cover it up with something that does not increase vapor as we said at the end of the chapter [two of Tractate Shabbat] “במה מדליקין ] – “With what may we kindle the Sabbath lights” for we are not able to make the decree lest he find that his pot has cooled off and he will heat it, for mere pots at twilight are hot. And Maimonides explained that mere pots at twilight are hot, as he explains, that the opinion does not suffer it because of the confusion of textual versions, for the textual versions are opposite each other, for he found in the Gemara that was before him in the chapter במה מדליקין/With what may we kindle the Sabbath candles – that he had the reading – for what reason did they say that we don’t cover it up with a thing that does not increase vapor once it becomes dark, as a decree lest he cover it with hot ashes, and for what reasons did they say that we don’t cover it with something that increases vapor while it is still daylight (on Friday) , decreed lest it becomes hot, and the readings are not such, but rather, for what reason did they say that we don’t cover them with a thing that does not increase vapor once it becomes dark as a decree lest it become hot and we don’t cover it with a thing that adds vapor while it is still daylight, as a decree lest he cover it with hot ashes.
+
+Mishnah 2
+
+שלחין – hides, it is the Aramaic translation of “he stripped/flayed [skin] and stretched forth.
+ומטלטלין אותן – whether he covered them or whether he didn’t cover them for it appears like he mixed them – that is to say, to rely upon them.
+ואין מטלטלין אותן – for they are Muktzeh/forbidden for use and/or handling on the Sabbath to spin or to weave, and even though he covered them for the time, he did not make them ownerless completely, and when he couldn’t designate them out for covering, but designated them for covering from carrying them.
+כיצד יעשה – this one who covered them, how shall he take his pot – since it is prohibited to carry them and it is all covered in them.
+נוטל – the cover of the pot that has the status of a utensil upon it, and even though that they are upon it, and we don’t care that it was not make a base for them, for it was not made other than to cover the pot.
+רבי אלעזר אומר קופה מטה על צדה ונוטל – when he comes to take it, he tilts the basket on its side lest he take the pot and the wool-sheerings that from one side and from the other into the hole that is in the pot and if it is required to go back and to cover it, he won’t be able to carry the sheerings from here and there and to make a hole and return them into it.
+וחכ"א נוטל – [The Sages state that he takes] the pot and if the wool- sheerings fell out, and the hole did not become ruined, he returns pot to its place, and they did not prohibit him to take the pot, ab initio, a decreed lest the hole become ruined. But the Sages admit that if the hole did become ruined, he should not return the objects, and the Halakha is according to the Sages.
+לא יכסנו משתחשך – for it is forbidden to cover it on the Sabbath, whether it is something that adds vapor, whether it is something that does not add vapor in the manner of covering it.
+ונותן – on the Sabbath, under the pillow that he places under his head, and even though it is filled with spongy-wool substance or feathers, this is not the manner of covering with it.
+כסת – larger than a pillow.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+במה בהמה יוצאה – since a person is commanded regarding the resting of his animal on the Sabbath and anything that guards through it the animal is not like a burden and anything that does not guard it is like a burden.
+אפסר – a rope which ties the mouth of the animal.
+והנאקה – In the Gemara (Tractate Shabbat 51b), it establishes it specifically as a white camel which requires greater guarding/watching.
+בחטם – they take a kind of iron ring and pierce the nose of the camel and place it inside it.
+ולובדקס – a donkey that comes from Libya and they are hard and strong and need greater watching/guarding than other donkeys found in the settlement.
+בפרומביא – an iron bridle.
+בשיר – a kind of clasp/brooch around its neck and a ring is fixed within it and they bring in a rope through the ring and pull the animal.
+וכל בעלי השיר - such as hunting dogs and small animals.
+יוצאים בשיר – tied on their necks with a rope set in the clasp.
+ונמשכין בשיר – and if he wants he pulls the animal with the rope in the clasp/brooch.
+ומזין עליהן – in their places as they are in the neck of the animal if it became ritually defiled through [contact with] a dead corpse.
+וטובלין במקומן – they have the animal enter the water to ritually immerse the brooch/clasp and even though we hold that all utensils unique to the animal do not receive ritual defilement. The brooch/clasp and other things like it receive ritual defilement and require ritual immersion since they are made for humans to lead with it an animal as it is like a utensil made for usage by a human being.
+
+Mishnah 2
+
+מרדעת – a kind of small saddle and we place it on the donkey all day long in order that the donkey can be kept warm.
+בזמן שהיא קשורה לו – from the Eve of the Sabbath (i.e., Friday) that he reveals his opinion that the donkey needs it to warm it up as people say that a donkey, even in the season of Tammuz (i.e., the middle of the summer) is cold for it, and it is not a burden but to tie/attach a cushion/pack-saddle on the donkey is prohibited because it is impossible to tie it on him other than if he supports it on the side of the animal and it is found that a living creature is being used and if he transgressed and tied it on, it is prohibited to go out with it.
+לבובין – with leather that is we tie them up corresponding to their male genitalia so that they will not go up on the females.
+שחוזות – that grasps their tails tied upwards so that the males will come upon them.
+כבולות – they chain up their tails and tie them with their legs in order that the males will not come upon them.
+כבונות – they tie a cloth around the lambs during the day to protect their wool so that it not become soiled.
+צרורות – their breast nipples are tied up sometimes to dry up the milk when they squeeze them with strength and sometimes they tie a pocket on their nipples so that the milk will not drip to the ground and be lost.
+ר' יוסי אומר בכולן – that is a burden.
+חוץ מן הכבונות - which is protection for their wool so that it will not be soiled and it is an ornament/decoration.
+יוצאות צרורורת ליבש – Rabbi Yehudah holds like the first teacher [of the Mishnah] that it is not a burden; however, to [keep them] dry which is fastened better one cannot make this decree lest it miscarry which it comes to include, but for milk where it is not fastened well, it is forbidden and we suspect lest it miscarry which it comes to include. And the Halakha is according to the first teacher [of the Mishnah].
+
+Mishnah 3
+
+מטוטלת – a piece of strip/lining tied to its tail as a sign or for something else.
+עקוד – they tie their hands and legs with chains so that they do not escape.
+רגול – fold his hand over his arm and tie them.
+לא יקשור גמלים זה בזה וימשוך – as one and they all go so that it would not appear as leading them to the market to sell them.
+אבל מכניס הוא חבלים בתוך ידו – so that the heads of the ropes would not be hanging and coming out from under his hands to the ground by a handbreadth or more in order that it would not appear like he is carrying the hanging ropes by his hand.
+ובלבד שלא יכרוך – this is not in speaking in regard to the matter of the Sabbath here, but to the matter of mixed seeds and this is how it should be understood: He who gathers ropes in his hand, some of them of flax and some of them of wool, he should not twist one with the other for when he twists them, it is mixed seeds and his hand is warmed while holding them and this is forbidden.
+
+Mishnah 4
+
+with a bell - A bell hung around the neck of the animal which emits a sound when it moves
+אע"פ שהוא פקוק – [plugged] with a soft-spongy substance, for now its clapper of the bell does not ring to cause a sound to be made because it appears like he is leading it to be sold in the marketplace.
+בסולם שבצוארו – when it has a wound, they place on its neck wood in the shape of warp and woof in order that it not turn its head to grasp at his wound.
+ולא ברצועה שברגלו – an animal that strikes its legs against each other while it is walking, they make a sort of ring of a thick strap and tie it at the place where its legs strike against each other.
+בחוטין - they make it as a sign so that exchange it for other chickens.
+ולא ברצועות – that they tie/fasten its two legs together with a short cords so that they don’t jump and break the utensils.
+בעגלה שתחת האליה – like a small wagon which they tie under the tail of the sheep for their tails are large in order that it does not become damaged by stones and rocks.
+חנונות – there is a kind of wood called חנון where they bring chips from it and place it on its nose in order that it should sneeze and the worms from its head would fall off but for the males, it is not necessary to do this for when they gore each other, the worms fall off on their own.
+בגימון – like a reed-grass yoke that is placed on the neck of the calf in order that it would be accustomed to bend its neck when it gets older.
+בעור הקופר – a reptile that its fibers are thin like a needle and we tie its skin at the nipples of the cow so that the vermin do not suck [its milk].
+ולא ברצועה שבין קרניה – whether for beauty or to protect it, it is forbidden for all additional protection is a burden for it.
+פרתו של רבי אלעזר בן עזריה – it did not belong to him, but to his neighbor and because he did not protest it [as it was forbidden] , it is called by his name.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+במה אשה. שבראשה – it refers to all with threads of wool and flax and a strap that plaits/twists on them the hair of her head. And what is the reason that she should not go out with them on the Sabbath? Because the Sages stated that she should not immerse in them on weekdays until they become weak/decay, therefore on the Sabbath, she should not go out in them lest perhaps she remove it when she is engaging in the commanded ritual immersion and unties them and comes to carry them four cubits in the public domain
+עד שתרפם – to permeate/penetrate them a bit and that they would be softened and that water could enter between them so that they would not leave a space between the partitions during the ritual immersion.
+בטוטפת – a fringe that they tie on the forehead from ear to ear.
+סנבוטין – hanging on the forehead ornament and comes on the temples until the jaw. Poor women make them of kinds of colors/dyed stuff; the rich make them of silver or gold and because they are important, they suspect lest they loosen and point to its neighbor.
+בזמן שאינן תפורין – with her head-dress on her head but if they are sewn on, one doesn’t have to fear to include it for one does not take the head-dress/netting from her head in the public domain, for she would reveal her hair.
+בכבול – a piece of cloth like a small turban that we tie on the forehead and place the fringe on it so that one would not damage the fringe on the forehead, but sometimes the woman is decorated with it without the fringe.
+לרה"ר – but to the courtyard, it is permitted, and everything mentioned above is prohibited, even in the courtyard, for they decreed concerning this that a woman should not decorate herself on Shabbat at all, neither in the courtyard nor in the public domain, but the hair-net they permitted so as to not prohibit all of her ornaments and become repulsive to her husband. But Maimonides explained that the public domain refers to all of the ornaments that are mentioned in our Mishnah and all of them are not forbidden but as a decree lest a woman bring them four cubits within the public domain.
+עיר של זהב – a golden crown made like the shape of Jerusalem.
+ולא בקטלא - an ornament that is placed on the neck in an emergency and a woman chokes herself with it in order that she shows that she shows her flesh, and in Arabic, “Makneka.”
+ולא בנזמים – nose-rings, but earrings, one can out with them.
+חותם – a form to seal letters or any secret thing and even though it is an ornament, it is forbidden lest she loosen it and point it out but if it has a seal, it is not an ornament for her, we say further on that she is liable for a sin-offering and even though she brings it out with her finger in the manner of clothing, because sometimes the husband removes it from his finger and gives it to his wife to hide it and she puts it on her finger and walks with it, and it is found that in the manner of removing it and similarly a ring that has no seal on it that is not an ornament for a man for it is not an ornament for a man, he would be liable for a sin-offering even though he removes it from his finger in the manner of clothing, for sometimes a woman will give it to him that he would take it to an artisan and he removes it with his finger.
+ואם יצאת - if a woman went out with all of these that we forbid until here in our Mishnah, she is not liable for a sin-offering for all of these are ornaments and the Rabbis are the ones who decreed lest she loosen it and show it.
+
+Mishnah 2
+
+בסנדל המסומר – [a nail-studded shoe] of wood in which they fasten nails to strengthen it and they prohibited it on the Sabbath and on Jewish holy days because of an incident that took place that one time, they were hiding in a cave because of the decree [of the Romans against Torah study] and they heard a sound on top of the cave, and they thought that they were coming upon them, they pushed each other and killed each other with the nails that were in their sandals/shoes and because this event took place on Shabbat, they forbade it on Shabbat and on Jewish holy days which is a day of crowds/assembly like the Sabbath.
+ולא ביחיד – and not with a singular sandal/shoe.
+בזמן שאין ברגלו מכה – that are those who say that the reason is lest someone suspect him that the second sandal is hidden under his cloak/arms and he takes it out on Shabbat; and there are those who say that perhaps he is making sport about it and pulls it off to the one that is on his foot and brings it in his hand. But however, at the time that there is a wound on his foot it is permitted to go out with an individual sandal on his foot that has not found because his wound forces it upon him.
+ולא בקמיע – that he suspends for healing purposes.
+שאינו מן המומחה – from an individual specialist who has healed three people, but an amulet which has been taken from an individual specialist who healed three individuals with the rest of the amulets even though he was not smitten, the amulet is permitted for it is an ornament/decoration for the sick person like his one of his clothing.
+וקסדא – a bronze helmet.
+מגיפין – kind of bronze leggings that one wears in battle and because they are not warn other during the time of war, it is prohibited to wear them on the Sabbath.
+
+Mishnah 3
+
+במחט נקובה – that they sew with it, and it is not an adornment and she is liable for a sin-offering even though she takes it out on her clothing and not in her hand, for an artisan who took it out in the manner of his artisanship is liable for a sin-offering.
+בכוליאר – a utensil that a woman draws a circle on her head like a ring that surrounds the head, and it is a burden, because most women do not go out with it.
+בכובלת – a band of silver or of gold that has a perfume tied to it to remove bad odors that a woman has.
+של פלייטון – myrrh that we call “Musko.”
+וחכמים פוטרין – for they hold that these are adornments and ab initio, she is not allowed, for perhaps she will loosen it/pull it off to show it. But the Halakha is according to the Sages.
+
+Mishnah 4
+
+
+תריס – a shield made in a three-fold shape.
+אלה – a round shield and both are made of wood, but I heard that אלה is a “Matza/Mamtze” in the foreign language and in Arabic “Dasus/Davus.”
+וכתתו חרבותם לאתים – but if they are ornaments, they would not be idle in the future.
+בירית – a brooch/clasp on the leg to hold the leggings so that they don’t fall and people would see her legs; therefore, she is pure, and it is not an adornment for beauty (see Tractate Shabbat 63a), and it is a useful utensil which is none other than a utensil that guards another utensil, similar to the rings of utensils that are pure.
+יוצאין בה – for it is the manner of dress and one should not fear lest it becomes loose and she shows it, so that she will reveal her leg.
+כבלים טמאין – there was a family in Jerusalem whose steps were large and their virgins would fall off and they placed a chain between each brooch that was on her legs and they made ankle-chains so that their steps would not be so large and that their virgins wouldn’t fall off; therefore, it is the sex chain of man and not the usage of a utensil , therefore it is susceptible to receive ritual impurity.
+ואין יוצאין בהם – lest the chain falls which is of gold and would show that when he takes the chain, the leg is not revealed, for it is a brooch that stands in its place.
+
+Mishnah 5
+
+חוטי שער – detached hair that she made it like bands and she plaits/twists in them her hair or even ties them on her forehead a fastened tie, she goes out with them for they are not similar to bands of wool or bands of flax from above, because the water enters into them and if she happens to have a ritual immersion, she does not need to be afraid nor come to carry them.
+בין משלה בין משל חברתה בין משל בהמה – it is necessary [to teach all three of them] for if it (i.e., the Mishnah) had only taught “of her own,” because it is not detestable, but of another’s [hair] which is detestable to her, I might say, that we should fear lest she loosen them and carry them; for if it (i.e., the Mishnah) had taught “of another’s,” because it is like her the same class or size, it would not be recognized and would not laugh at her, and because of this, there is nothing to suspect lest she loosen it and carry it, but “of an animal’s” which is not of the same class or size, and because it is recognized, I might suspect perhaps she took it off and carried it, hence, it is necessary [to teach all three].
+בזמן שהן תפורין – to weave into her hair for furthermore, she will not loosen them to carry them.
+לחצר – it is referring to a hair-net and a wig, for she is forbidden to get up and go out with it to the public domain, and now we learn that to the courtyard, it is permitted.
+פאה נכרית – a woman who lacks a lot of hair takes the hair of other women and places it on her head, and she appears as if it is her hair.
+במוך שבאזנה – that she puts in to absorb her moisture/secretion of the pus of the ear.
+שבסנדלה – so that the shoe will not damage the heel of her foot.
+לנדתה – in the same place that will absorb the blood and not soil her clothing, and even though it is not tied, if it falls, she will not come to carry because of his detestability, but the wool that is in her ear and/or that is in her shoe, she will not go out other than if it is tied and fastened.
+בפלפל – that she places in her mouth because of the odor of the mouth.
+ובגרגיר מלח – that she places for healing the illness of the teeth.
+שן תותבת – it rests in her jaw in the place of the tooth that fell out.
+ושן של זהב – a tooth that changed its appearance on account of decay, they cover it with gold.
+רבי מתיר – to go out with it for she will not loose it and carry it, in order to not reveal her defect.
+וחכמים אוסרים – because it is different from the rest of her teeth, lest she laugh about it and loosens it and comes to carry it. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+בסלע – a coin that has on it an image.
+שעל הצינית – a wound that is under the toes of the foot (i.e., a bunion, callus) and they tie on it a coin that has an image for healing purposes.
+הבנות יוצאות בחוטין – small girls pierce their ears and they don’t make for them earrings until they get older and place threads or chips in their ears so that their ears won’t close up.
+ואפילו בקסמים – an additional thing is mentioned, for even though it is not an adornment of beauty, it was their practice and it was not a burden.
+ערביות – Jewish girls in Arabia.
+רעולות – wrapped up on their heads and their faces are covered other than their eyes in the manner of Arab women.
+
+פרופות – that they wrap themselves in a shawl/cloak and hangs a strap on one edge opposite her neck and with the other edge, she attaches a stone or a nut and ties the strap in a bundle, so that the shawl does not fall from her.
+
+Mishnah 7
+
+פורפת – attaches; it the Aramaic translation of hooks of cloaks.
+ובלבד שלא תפרוף לכתחילה – it refers alone to the coin, that she should not loop up ab initio on the coin [on the Sabbath] because it is forbidden to carry it.
+
+Mishnah 8
+
+הקטע – whose leg was mutilated/crippled
+יוצא בקב שלו – that make for him a kind of frame of a leg and hollow it out a bit to place the head of his foreleg in it, and it not supported on him, and it is permitted to go out [on the Sabbath] with it for it is his shoe but Rabbi Yosi prohibits it, for it is not an adornment, but the law follows Rabbi Yosi.
+ואם יש לו בית קבול כתיתין – that are hollowed out in it in order to be a receptacle for thin pads and wool to place at the head of his foreleg on it, they receive defilement through contact, but if it has only a receptacle for his foreleg alone without pads, it is not a receptacle for defilement and it is like a simple wooden utensil that is similar to a sackcloth that we require for his receptacle is designed to be carried by hand what we give him, but his foreleg doesn’t carry the utensil.
+סמוכות שלו – there is a cripple of his two legs who walks on his forelegs and on his leg from under the hip-bone to the ankle/the knee and its surrounding parts and makes leather cushions tied to the cripple’s forelegs.
+טמאים מדרס – if he has a flux which [the pads] are made as supports for his body and they become susceptible to uncleanness caused by treading contact, and they are made the original causes of Levitical uncleanness.
+ויוצאין בהם בבת – for they are his adornment.
+ונכנסין בהן לעזרה – for even though the Mishnah )Tractate Berakhot, Chapter 9, Mishnah 5) that he should not enter the Temple mount with his shoes, these are not shoes because they are not at the head of his feet.
+כסא – there is a cripple whose sinews of his foreleg have dried out and shrunk and even on his knees, he is incapable of walking and makes a kind of low stool and he sits upon it, and when he walks, he supported on his hands by small benches and uproots his body from the earth and is thrust before him and he returns and it is pleasant on his back and the stool is tied to his back.
+סמוכות – of the same limb, they make for him cushions of leather or of wood for the top of his forelegs or his feet that are hanging and when he leans on his hands and uproots himself, he leans also on his legs a little bit.
+ואין יוצאין בהם בשבת – for these that suspected and were not weaved/place him on the ground, sometimes they loosen and comes to carry them. And thee are those who say, they are not needed for him so much, and they are a burden [being carried].
+ואין נכנסין בהן לעזרה – for they are shoes.
+אנקטמין – a kind of visage of a strange man that we place on the face to frighten young children. Another explanation: a donkey that clowns make and carry on their shoulders.
+טהורים – from receiving defilement for they are not utensils used nor are they adornments.
+
+Mishnah 9
+
+בקשרים – a son who has longings for his father, the father takes a strap of the right shoe and ties it to the child with his left [arm] and all the while that this tie is upon him, the longings become feeble from him as an heirloom/treasure and as such it is taught that the sons, unlike the daughters have longings for their fathers like children.
+בזוגין – like small bells. The Aramaic translation of golden bell is a golden bell.
+
+Mishnah 10
+
+החרגול – a kind of locust, as it is written (Leviticus 11:22): “[of these you may eat the following: locusts of every variety; all varieties of bald locust;] crickets of every variety; [and all varieties of grasshopper],” and we suspend it in the ear and it heals his earache.
+ובשן שועל – that we use for sleep for one who cannot sleep in order that he sleeps, we suspend upon him the tooth of a dead fox.
+ובמסמר הצלוב – a nail that is in a tree that is suspended, if we place it on the swelling that is on the wound, it will remove the swelling. But Maimonides explained that we place it on the neck – he who has a third inflammation and it will cure him.
+ורבי מאיר אומר אף בחול אסור – But the Halakha is not according to Rabbi Meir, for we hold that every thing that is for medicinal purposes, it lacks from the ways of the Amorites, and we don’t call it (Leviticus 18:3): “nor shall you follow their laws.”
+
+Chapter 7
+
+
+
+Mishnah 1
+
+כלל גדול. השוכח עיקר שבת– since he thought that Shabbat is not in the Torah, and even though that from the beginning, he had heard [about Shabbat] but now had forgotten it.
+אינו חייב אלא חטאת – on all the Sabbaths that he had desecrated for all of it is one [inadvertent] error as it is written (Exodus 31:13): “you must keep my Sabbaths,” and which implies one observance for any Sabbaths.
+היודע עיקר שבת – that is Shabbat in the Torah and creative work was forbidden on it, but he did many forms of creative work on many Sabbaths via the inadvertent error on Shabbat for he does not know that Shabbat is today, he is liable for each and every Shabbat one sin, and on this, it is stated (Exodus 31:16): “The Israelite people shall keep the Sabbath” that implies that observance of each and every Shabbat, that is to say that he is liable for a sin-offering on each and every Sabbath and even though that it was not known to him in the meantime and it is one act of forgetfulness, we say that the days that are in-between that is a knowledge that is impossible that he hadn’t heard [about Shabbat] in the meanwhile that this day was Shabbat but he was not reminded of the creative works that he did on it. Therefore, each and every Shabbat is one error.
+היודע שהוא שבת ועשה מלאכות הרבה – that he did not know that the forms of creative work were forbidden and he performed them several times on several Sabbaths, he is liable for each of the chief labors that are forbidden on the Sabbath one sin-offering and even though he went back and repeated them (i.e., the forbidden labors) on several Sabbaths, each principal form of labor is one error and he was not informed about it in the interim and here one cannot say that the days in-between are considered knowledge [of them] to differentiate, for the days in-between he would not know which chief labor is forbidden and which is permitted other than if he sat and engaged before Sages in the laws of Shabbat. And the same law applies that he is liable on two derivatives of two primary forbidden forms of labor whereby each one is divided into one sin-offering apiece, but if he had done a principal form of forbidden labor and its derivative or two derivatives of one principal forbidden labor, he is not liable other than for one [sin-offering] as it is taught at the end of the Mishnah: A person who performs many forbidden actions of one prohibited labor [on the Sabbath], he is not liable for other than for one [sin-offering] such as two derivatives of one primary forbidden labor because it is like a person who performed an action and repeated it in one act of forgetfulness and there is no separation/division of sin-offerings with one act of forgetfulness but other than the actual transgression which is not similar or distinguished on [many] Sabbaths for the matter of an error on Shabbat.
+
+Mishnah 2
+
+הזורע החורש - the fact that “ploughing” is not taught at the beginning and the Mishnah and afterwards “sowing” like the way of the whole world is to inform us that if the land was hard and they ploughed and then sewed and then afterwards ploughed, he is liable for the second ploughing because of “ploughing.”
+הקוצר – seeds and one gleans/harvests the trees, he is liable because of “reaping.” (Tractate Shabbat 73 b).
+המעמר – collecting detached seeds and collects them in one place.
+הזורה – passing through to the wind.
+הבורר – the refuse in his hand or in the basket used as a sieve.
+והמרקד – in a winnow/sieve, and even though that they are similar to each other, each one is considered separately; alternatively, they are not at the same time, but rather one after another.
+והאופה – there was no [baking] in the Tabernacle for there is no baking other than with bread and bread does not belong in the labors of the Tabernacle but rather, it (i.e., the Mishnah) taught that the arrangement of bread was taken; however, cooking which is considered like the [forbidden] labor of baking was in the Tabernacle with the spices of the color of bluish, purple-dye and scarlet-dyed. If he stirs the pot and places a covering on top of the pot that is standing on the fire, he is liable because of [the prohibition of] cooking and all of these above are considered in our Mishnah: “One who sews, ploughs, threshes, etc., all of these are with spices of color in the building of the Tabernacle.
+הגוזז צמר – and all the rest of these labors belong with wool of blue of the labors of the Tabernacle.
+המלבנו – laundering it in the river.
+המנפצו – beat it with a rod; alternatively, comb it with a comb.
+המיסך - “ordir” in the foreign language.
+בתי נירין - takes two threads in the midst of the portion of the web produed by pasing the spool with the woof across the warp.
+הפוצע – he removes the threads of the woof that are above the warp, or the warp that are above the woof for the purpose of weaving.
+והקושר והמתיר – for such are the sides of the snail for from it they produce the bluish-dye, they tie and untie for sometimes it is necessary to take threads from this net to add on to the other and untie from here and tie there.
+והתופר – and tearing also that are in the curtain for a curtain that a moth ate and made a small and round hole must tear downwards and upwards so that the sewing of the hole does not have wrinkles/folds.
+והתופר שתי תפירות – that he tied them up, for had he not tied them, they would not exist and he would be liable for [violating] two [principal forms of labor] because of tying and because of sewing.
+הצד צבי – and all of the labors concerning its hides apply which were used to cover the Tabernacle.
+המולחו והמעבדו – The Gemara (Tractate Shabbat 75b) that salting the skin is the same as curing the skin, but they exclude one of them and place marking lines in its place, for placing marking lines is one of the primary prohibited forms of labor.
+הממחקו – to scrape his hair.
+מחתכו – to trim and cut straps and sandals.
+וכותב ומוחק – they were in the Tabernacle that they would mark on boards to know which would be its pair and he would write a letter on this one and a letter one that one and sometimes he would err and erase it.
+מכבה ומבעיר – with fire that was under the symbols of the scholars.
+מכה בפטיש – the completion of work for so the artisan strikes the block with the completion of the work and the striking with a hammer is not liable until the end of the work [has been reached]. But the number of the first teacher of the Mishnah who counts primary forms of work as forty minus one, even though he returns and considers each one individually comes to teach us that even if a person did all the work in the world on one Shabbat in one act of forgetfulness, it is impossible that he would be liable for more than forty sin-offerings for all of them the rest of the labors are derivatives to these primary forms of work and it is found that he performs a primary form of work and its derivative and is not liable for anything other than one.
+
+Mishnah 3
+
+כל הכשר להצניע – which is something that is made for usage by a human being.
+ומצניעו כמוהו – that has the appropriate measurements to be stored/hidden away.
+אין חייב אלא המצניעו -if something was done that was beloved by one person and he stored it away, he is liable for his removal of it if he took it out but another individual is not liable on it for concerning him it is not a [forbidden] form of work.
+
+Mishnah 4
+
+עצה – straw of kinds of pulse/peas (Tractate Shabbat 76a).
+כמלוא פי גמל – its measurement is larger than that of a cow’s mouthful and the mouthful of a cow is not obligated for straw, for it is not appropriate for a cow.
+
+פי טלה – it is larger than the mouth of a kid (i.e., goat), therefore, ears of corn which are not appropriate for a kid, one is not liable for the mouthful of a kid until there is enough for the mouthful of a lamb, but grasses since they are appropriate for a kid and a lamb one is liable even for the mouthful of a kid.
+לחין – that are appropriate for humans 
+like dried figs, for this is the measure for all human food on Shabbat but not for the mouthful of a kid for moist foods are not appropriate for kids.
+מצטרפין – all of the foods of a human – these with those.
+חוץ מקליפיהן – which are not [considered] food and do not complete the measure.
+ועוקציהן – the tail of the fruit which is a mere tree.
+וסובן – husk of wheat that falls off because of crushing/pounding.
+ומורסנן – that remains in the winnow but Maimonides explains the opposite that their fine flour is thicker and worse than bran flour.
+חוץ מקליפי עדשים – [that combine/are included together].
+שהן מתבשלות עמהן – to exclude the outer husks which fall off when it is harvested and the husks of the beans at the time that they are moist and cooked with their husks; for Rabbi Yehuda they are included together with foods for the measurement of dry figs but not dried foods which are not consumed with their husks because they appear like flies in a bowl, but the Halakha is not according to Rabbi Yehuda.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+המוציא [יין] כדי מזיגת כוס – [of wine] for the Blessing after the Meal which is one-fourth part of a רביעית of pure wine in order that he would mix it to a percentage of one [part] of wine and three [parts] of water and he will become consistent with a quarter of a “log” (which equals the volume of six eggs) which is the measurement for a cup [of wine] for a blessing.
+כדי גמיעה – what a person absorbs at one time but the milk of a ritually impure animal that is not proper for drinking, its measure is to paint the eyelids [for medical or for cosmetic purposes] of one eye (see Talmud Shabbat 78b and the end of Mishnah 3 of our chapter).
+על הכתית – a wound on the back of horses and donkeys on account of the burden; and I found it written that the inflammation that comes out of the hide of the flesh that when it reaches a boiling point it makes a head about and it is called the “mouth” of a scab, and even though the honey is principally for eating, because its healing [capacity] is found, and it is “something,” we go according to the smallest measure possible for a strict [ruling].
+אבר קטן – [smallest limb] of a one-day old baby which is the little toe of the foot.
+לשוף – to rub and dissolve them.
+קילור – that we put on the eye.
+ושאר כל המשקין – that we don’t use for medicinal purposes.
+שופכין – decaying waters and they are fit to stamp the clay.
+ברביעית – even wine, milk and honey, whose measurements are not mentioned in the Mishnah other than those who set them aside (see Mishnah Shabbat, Chapter 10, Mishnah 1), but the rest of all people, they are not liable other than for a quarter of a “log”(i.e., the volume of six eggs), and Rabbi Shimon holds that when he himself sets something aside/stores away, he requires a small measurement and less than that amount he is not liable for it, for Rabbi Shimon does not hold that all that is not fit to set aside, we do not set aside/store it like him for he will become liable for it, but sets aside/store away a little bit, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 2
+
+אזן לקופה – to hold on to it.
+תלאי – to suspend it and this is less than the measurement of a handle for a basket.
+מדת מנעל – to show to an artisan: “like this measure I need” and its measurement is less than a hanger.
+נייר – they make it from grasses.
+קשר של מוכסין – sometimes when a person pays his tax at the head of the river from this side, and he transfers to him a signature to show the him that he already paid the tax and it was his practice to write two large letters as a sign and they were larger than our two letters.
+נייר מחוק – it is not appropriate to write again, therefore, he needs a large measure to wrap around the mouth of the flask/bottle.
+
+Mishnah 3
+
+לעשות בו קמיע – to cove with it the amulet.
+קלף כדי לכתוב [עליו] פרשה קטנה – for since his ink was expensive, he didn’t make from it the tax-collector’s receipt but rather [only] Tefillin and Mezuzot and he was not liable for a small measure.
+דיו כדי לכתוב שתי אותיות – to mark on two segments of a utensil or on two boards to couple them.
+בדי לכחול עין אחת – for modest women who walk wrapped up do not reveal other than one eye and they color/paint it.
+
+Mishnah 4
+
+השבשבת – the hunters place a planed board at the head of a reed and put glue on it and the bird sits on it and is fastened to it and most put a lot of glue on it in order that the bird will be fastened to it.
+לעשות בו נקב קטן – a utensil that place on it pure silver and we close up its mouth with pitch or bitumen/sulfur and it makes while closing It a small hole to remove the pure silver.
+חרסית – crushed bricks.
+לעשות פי כור – the mechanic’s bellows enter into it.
+פטפוט – a leg for the place where the smelting pot sits for we set it down it and a base is made for it.
+סובין כדי ליתן על פי הכור של צורפי זהב – in a place where there isn’t charcoal, they smelt gold in fire of coarse-bran. Another explanation: they would customarily place coarse bran on the mouth of the bellows’ hole when they smelt the gold.
+לסוך קטנה שבבבנות – girls who reached their period of maturity, and they had not come to menstruation, the poor girls would line it with plaster and menstruation would quickly come and also remove the hair and the rich girls with line it with fine-flour, and the daughters of royalty with olive oil that had not grown one-third.
+כלכול – the temples, and we paint the skin with a depilatory of plaster to cause the hair to lie down.
+אנדיפי – lower than the temples a bit and we call it temple, but the Halakha is not according to Rabbi Yehuda nor according to Rabbi Nehemiah.
+
+Mishnah 5
+
+אדמה – red plaster/clay.
+מרצופין – large sacks which we carry for business on ships and we seal them In the manner in which we seal letters and their Rabbinic measure is less than that of Rabbi Akiba, and the Halakha is according to the Sages.
+כדי לזבל ברישא – leek-greens and its measure is less than cabbage stalks and Halakha is according to the Sages.
+מלא כף סיד – spoon of plasterers.
+כדי לעשות קולמוס – that reaches to the joints of his middle fingers.
+עבה – which is not appropriate for writing.
+מרוסס – crushed and broken.
+ביצה קלה – the egg of a chicken, and why do we call it the smallest of eggs? For it is easy to cook more than other eggs and the measure required in order to cook it is like a dried fig [size] from it.
+טרופה – mixed with oil.
+ונתונה באלפס – it was already warmed and it cooks speedily.
+
+Mishnah 6
+
+תרווד – spoon.
+חף – a tooth from the teeth of the key that we open with it doors, but the Halakha is not according to Rabbi Yehuda (see Talmud Shabbat 81a).
+כרכר – of weavers and we transfer it on the warp (i.e., longitudinal direction) when it is stretched before him and he presses the threads.
+כדי לזרוק בבהמה – an a person doesn’t have to trouble him to throw a stone because of bird to chase it away, for one’s mere voice is enough for him.
+
+Mishnah 7
+
+בין פצים לחבירו – when they arrange the boards and the pillars and the beams and make rows of beams on the ground, and there is a space tween this one and that one, we support it underneath so that it does not become curved.
+זכר לדבר – for it is considered earthenware when taking the fire out in it.
+לחשוף – to lift up/raise
+מגבא – a small hole where the water is gathered in it, so we see that it is considered earthenware also in the receiving of water, and Halakha is according to Rabbi Yosi.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+אמר ר"ע מנין לעבודת כוכבים שמטמאת במשא – since they are concerned above with an Asmakhta/a scriptural text used as a support for a rabbinic enactment and the Biblical verse of (Isaiah 30:22): “You will cast them away like a menstruous woman,” it is a support to the Biblical verse that was brought above (Isaiah 30:14 – see Tractate Shabbat, Chapter 8, Mishnah 7): “So that no shard is left in its breakage;” alternatively, because it was necessary to teach (Tractate Shabbat, Chapter 9, Mishnah 3), “from where do we learn that we wash the circumcised child on the third day if it falls on the Sabbath?,” they taught these which are compared to it.
+מטמאה במשא – a person who carries it should wash his clothes and even if he didn’t touch it, such as it was in a box or something like that, and the Rabbis dispute on the statement of Rabbi Akiba and state that he does not become ritually defiled other than through contact like an unclean reptile, and the Halakha is according to the Sages.
+תזרם כמו (אשה) דוה – that is to say, it should be in your eyes like foreigners like depressed like a menstruant woman, as it is written (Leviticus 15:33): “and concerning her who is in menstrual infirmity” and the Biblical verse is speaking about idolatry.
+
+Mishnah 2
+
+שהיא טהורה – that it is not susceptible to ritual defilement.
+בלב ים – for it is obvious that a ship is in the heart of the sea, but rather, it comes to inform us that a ship is a receptacle/pouch; just as the see is ritually pure, so too the ship is pure, and even it if is of earthenware, and even if it is laden on the dry land and they lowered it into the sea.
+שזורעים בה חמשה זרעונים – and there is within it in order to set aside between them the appropriate difference so there will not be any confusion/mixture.
+ארבעה בארבע רוחות להערוגה – they fill each direction until near the corner and in the middle, they don’t sow other than one globule in order that the globule that is in the center will be distant three handbreadths from what is sown in each direction, for the measure of absorption of each sown area is one-and-one-half handbreadths , and even though that nearest the corners in the directions of the seeds that are closest to each other, and there isn’t between them a distance of three handbreadths, and they absorb from each other, and in this case there is no room for doubt, for the Biblical verse was strict only about Kilayim/mixed seeds, and there was no confusion, and we don’t concern ourselves about absorption as it is taught in the Mishnah (Tractate Bava Batra, Chapter 2, Mishnah 12): “If there was a fence between them, this one relies on the fence from this direction and the other relies on the fence from that direction” and even though they absorb from underneath , and here there is a large recognition that the the this direction is sown to the north and the south and that direction is sown to the east and the west, but between the intermediate seed to the seeds of the directions, there is no recognition, and if they were brought close, there would be confusion; therefore, there is a need for distance in order to absorb.
+שנאמר כי כארץ תוציא צמחה – (through the analysis of words in the verse – Isaiah 61:11: “For just as the earth brings forth her growth, and a garden makes the seed shoot up, (So the LORD God will make victory and renown shoot up in the presence of the nations”]) – "תוציא" /bring forth – is one; "צמחה"/her growth – is one; "זרועיה"/the seed – is two; "תצמיח"/shoot up – is one – that makes five. But the six handbreadths cannot be derived from Biblical verse but rather it is established by the Rabbis that the five rows of plants in six handbreadths, the four corners will not absorb from the middle and the middle will not [absorb] from the corners, for the measurement of absorption of each seed is a handbreadth and a half; therefore, Scripture hints that five rows of plants in one bed that is six handbreadths, is as stated. And in Tractate Kilayim, I explained the laws of a a bed and its details and its specifications, but here I shortened it.
+
+Mishnah 3
+
+שהיא טמאה – for on the third day, her semen has not yet become decayed – and she is worthy to conceive and to have a fetus created from her and we call it semen – that is worthy of being sown.
+לשלשה ימים – for Scripture was strict on those who were defiled by emissions at the Giving of the Torah, therefore, it separated them three days and did not concern itself if they would discharge afterwards on the forth day of separation that decays/is offensive and not worthy of being sown. And the Halakhic decision is that the a woman who discharges on the third day is ritually pure, and our Mishnah is a faulty version, and should teach: “From when does a woman who discharges semen on the third day that she is ritually pure, as it states (Exodus 19:15): “Be ready for the third day: [do not go near a woman].” And the three days that are mentioned in the Biblical verse is equivalent to the third day, for on the third day of separation, the Torah was given. Alternatively, it (i.e., our Mishnah) is not a faulty version but rather, it is [the Rabbis of Rabbi] Eleazar ben Azariah [who] hold that she who emits on the third day is impure, and the Halakha is not [like them].
+מנין שמרחיצין וכו' – even in hot water that was heated on the Sabbath, for even on the third day, [the child] is in danger, and all the more so, on the first and second days, for hot water strengthens the body of the baby boy and heals him.
+לשון של זהורית – like the language of a red wool that they would tie half on the head of the goat that was sent to Azazel and half on the precipice, and when the goat was pushed down, the strip would turn white and everyone knew that their sins were atoned for.
+
+Mishnah 4
+
+מנין לסיכה שהיא כשתיה – not actually like drinking to make him liable for extirpation, but that it is forbidden.
+
+Mishnah 5
+
+ביצה קלה – the egg of a chicken is easier to cook more than other eggs, and not in order to cook all of it but like a dried fig’s worth of it,, and it is placed in a tightly covered pot.
+ומצטרפין – all kinds of spices with each other.
+אסטיס – “Neel” in the Arabic language and its color is similar to Tekhelet/the purple-blue thread used on the Tzizit.
+ופואה – the reeds of gras that we color them red, and in Arabic “Alphu-ha.”
+סבכה – at the head of the net-work/matting which is made like a triple-thread/twist/network in which they place a bit of cloth.
+נתר – a kind of soil and it shines, and we called it “Alum” in the foreign language.
+בורית – a kind af plant that cleans and purifies.
+קמוניא – a grass that cleanses the hands in its dust to remove the filth, and in the language of the Talmud, it is called “pull out that which is stuck in” and in Arabic we call it “Alkeli.”
+ואשלג – it was not explained to me what this is.
+על הכתם – that is found in the clothing and it is not known if it is the blood of a menstruant woman or not – we remove seven things to examine him with them, and among them are these four signs, but the Halakha is not according to Rabbi Yehuda (see Tractate Niddah, Chapter 6, Mishnah 9).
+
+Mishnah 6
+
+פלפלת כל שהוא – that appears like scent of the mouth, but this is not the pepper that is found among us.
+עטרן כל שהוא – that heals a person whomever has a pain in half of his head.
+מיני בשמים כל שהן – for a good scent.
+מיני מתכות כל שהן – that is appropriate to make from them a small goad/end of the handle of a ploughshare/iron point on the staff.
+מקק – rottenness that falls from scrolls or covers that wore out – from the language (Zechariah 14:12): “Their flesh shall rot away [while they stand on their feet].”
+שמצניעים אותו לנונזו – for every sacred thing required being hidden away.
+מאומה – so we see that the Biblical verse thought to forbid it and he does a great repair, and he removes idolatry from his house, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+הרוכלין - those who sell spices for the decoration of women and they have small boxes for the stones of the spices.
+אינו חייב אלא חטאת אחת – all of them are one “taking out.”
+פחות מכגרוגרת – even though all the foods, their measure is like a dried-fig’s bulk, these, since they exist for planting even with less that a dried-fig’s bulk, they are liable, but the Halakha is not according to Rabbi Yehuda ben Beteyra who said five.
+זרע קשואין – it is more important than the other seeds of the garden, and similarly, the seeds of gourds and the seeds of Egyptian beans, and he calls them “Fasli” in the foreign language.
+חגב חי כל שהוא – we hide it for a small child to play with it.
+מת כגרוגרת – like the law for other food stuffs.
+צפורת כרמים – a bird that is found between the male palm-trees.
+בין חיה בין מתה כל שהוא – for we make from it a medication to make bright and to make wise.
+חגב חי טמא כל שהוא – but the first Tanna/teacher holds that if it is ritually impure, we don’t put it away for a young child, lest he come and eat it, but the Halakha is not according to Rabbi Yehuda.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+המצניע – prior to Shabbat
+לזרע ולדוגמא – to demonstrate that he has artist’s materials and that [people] will buy from him.
+ולרפואה – and he forgot on Shabbat why he had stored them away and merely took them out, he is culpable however small the amount, for on the first thought he took it out and considering it.
+Rather the amount of every measurement that is described here.
+חזר והכניסו – he who stored it away less than its prescribed quantity and removed it, if he considered it that it wasn’t to sow it and then went back and brought it in.
+אינו חייב – in his bringing this in other than if it has the complete prescribed quantity for since he had considered not to so it, his intention was nullified and he is like any person.
+
+Mishnah 2
+
+על האסקופה – which is a Karmelit such as that it is higher than three [handbreadths] and up to nine [handbreadths] and is wide four [handbreadths].
+שלא עשה מלאכתו בבת אחת – he did not perform an uprooting from the private domain and a placing down in the public domain which is the place of liability for in that, it would be a complete [cycle] of [forbidden] work, but rather, he uprooted from the place of liability and placed it down in a Karmelit, which is exempt in that placing it down, and then went back and uprooted it from the Karmelit which is not a place of liability and placed it in the public domain, and it was found that there was no uprooting done from a place of liability and a placing down in a place of liability at one [and the same] time.
+אסקופה החיצונה – a balcony before the the opening of he house at the side of the public domain.
+עד שיוציא – that is to say, other than if he removed at first all of the basket and we are not teaching other than regarding a basket filled with cucumbers and gourds which are long and there are yet some of them inside. But if it (i.e., the basket) was filled with mustard of which there are a lot of them and all of them are from the outside, it is made as one who had removed the entire basket and he is liable [a sin-offering].
+
+Mishnah 3
+
+שכן משא בני קהת – they would carry it on their shoulders and the right or left and the bosom are the way of the world.
+מרפקו – the middle joint of he arm and in Arabic, such is its name: “Marpik.”
+באפונדתו – a hallowed out area.
+פיה למטה – that is not the manner of removing something, but if its opening is upwards, this is the manner of taking something out. Another explanation of אפונדתו – clothing that one wears close to the skin to receive the sweat, and is customary to make it in like pouches/pockets and where they turn it inside out from the bottom to the top, the opening of the pocket is below.
+שפת חלקו – the lowest rim of the shirt/garment.
+
+Mishnah 4
+
+לפניו ובא לו לאחריו פטור – for he had intended for a better/higher quality guarding, and it ended up being a lesser guarding.
+לאחריו ובא לו לפניו חייב – for he had intended for a lesser guarding, and ended up being a better/higher quality guarding.
+סינר – a kind of small pants that she wears them as a matter of chastity. And if she suspended on them something to take out and went to the other side, she is liable [for a sin-offering].
+שכן ראוי להיות חוזר – for its manner is to shift around and go about her and from the beginning she knew that at its conclusion, it would reverse itself.
+רבי יהודה אומר אף מקבלי פתקין – of the king. Runners carry letters and put them in hallowed out wood in the form of reeds and hang them on their necks and it is the manner of that reed to shift around from in front of him to behind him around his neck [and] he knows that eventually it will turn around, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+הוציאו שנים פטואים – for we derive it (Leviticus 4:27 - though the exact formulation quoted by the Bartenura commentary does not appear anywhere: "ועשותה אחת [מכל] מצות ה'" – “if any person from among the populace unwittingly incurs guilt by doing any of the things which by the LORD’s commandments [ought not to be done, and he realizes his guilt]”; he who does all of it and not who does part of it.
+ר"ש פוטר – for he holds that even when one person cannot do it, if two did it [together] they are exempt, but the Halakha is not according to Rabbi Shimon.
+את החי במטה – on the living, one does not become liable in removing him, if he is not tied up/bandaged, because he would carry himself and these words refer to a person, but not for cattle, wildlife or fowl, for it is like someone who is tied up.
+ןכן כזית מן המת – he is liable if he removed him, for since it is considered that removal defiles to save oneself from defilement, and similarly an olive’s bulk from a carrion and a lentil’s bulk from a creeping thing, for these are their measures for defilement.
+רבי שמעון פוטר – even with an entire dead person for this is work that is not required for its body [on the Sabbath], for everything that is not necessary other than to remove it from him is a labor that is not necessary for itself, and it is not a productive work (with a direct purpose), and the Halakha is not according to Rabbi Shimon.
+
+Mishnah 6
+
+וכן שערו – he tears the hair of his head by hand.
+וכן הגודלת – the hair of her head and plaits/twists it. It is the Aramaic translation )Exodus 28:14,22): “[and two chains of pure gold] braid [these like corded work, and fasten the corded chains to the frames]” (or “on the breastpiece make] braided [chains of corded work in pure gold]”) “plaiting, wreathing”.
+הכוחלת – placing powder used for painting the eye-lids/stibium.
+פוסקת – separating the hair that is in the middle of the head to here and there near the temples.
+רבי אליעזר מחייב חטאת – painting the eyelids because of writing dressing her hair and painting the face with rouge because of [the prohibition against] building.
+וחכמים אוסרים משום שבות – for they hold that there is no manner of writing in this, and there is no manner of building in this, and the Halakha is according to the Sages. And specifically, removing one’s fingernails or hair with one’s hands is what the Rabbis exempt from a sin-offering and stoning, but removing one’s hair or fingernails with a utensil, the Sages agree that one is liable for a sin-offering, and because he removed two hairs, he liable. But a person who removes the hair of the head of his fellow, even with his hand is liable. But a nail, most of which is separated or hair, most of which is detached and causes him pain, it is permitted to remove it by hand ab initio.
+התולש מעציץ נקוב חייב – this is something attached like something fed from the ground through the hole that smells the moistness of the ground and even a hole at its side, and the measure of the hole in order that its root is small.
+ורבי שמעון פוטר בזה ובזה – for he does not consider it as attached to make him liable for stoning, and the Halakha is not according to Rabbi Shimon
+
+Chapter 11
+
+
+
+Mishnah 1
+
+הזורק מרשות היחיד לרשות הרבים – the private/individual domain is a place that is surrounded by four partitions ten handbreadths high and between them are four handbreadths by four handbreadths or more, even if there are several miles, if they surrounded for living such as a district/province/large town which is surrounded by a wall and its doors are locked at night and their alleys have three walls and a stake fastened in the ground by the side of a wall, serving as a mark or as fictitious partition/enclosure for the purposes of enabling those who live there to move objects on the Sabbath in the fourth direction, and similarly a large hill that is ten [handbreadths] high and four [handbreadths] wide or an incision/trench that is ten [handbreadths] deep and four [handbreadths] wide and even utensils such as a boat or a tower of wood and things like them, if they have [a circumference of four by four at a height of ten , all of these are the public domain. And the airspace of the private domain is like the private domain up to the sky. And the thickness of the walls of the private domain are judged as the private domain. But the public domain is like the marketplaces and the desert streets and the roads open to them and it should be that the width of the path is sixteen cubits and there should not be a ceiling upon it. And there is one who holds that it also requires that six-hundred thousand people pass through it every day like the marches of the Israelites in the desert (see Tractate Shabbat 98a). But the airspace of the public domain is not like the public domain other than up to ten handbreadths for above from ten [handbreadths] is free/exempt. But a place that lacks four by four [handbreadths] and is or higher than three [handbreadths] is the exempt/free space and even thorns and thistles and excrement in the public domain that are at least three [handbreadths] or higher but lack four by four [handbreadths] are considered an exempt place. But a place that is surrounded by four partitions whose height is from three [handbreadths] to ten and it has four by four [handbreadths] or more, or a hill/mound that has four by four [handbreadths] or more which is higher than three [handbreadths] up to ten or a ditch which has four by four [handbreadths] and is deep from three until ten [handbreadths] or an alley that is closed from three directions and lacks a mark as a fictitious partition/enclosure or a beam on the fourth direction, and the sea and the valley – all of these are a Karmelit. The explanation of a Karmelit (a marked-off plot in a public thoroughfare – which cannot be considered either private or public domain) is like a “widow” – that is to say, like a widow who is not a virgin, nor married to a husband. Such is this domain which is neither a private domain nor a public domain and the airspace of a Karmelit is like a Karmelit up until ten [handbreadths] and above that, it is considered an exempt space. A person who removes something from the private domain to the public domain or brings something in from the public domain to the private domain is liable for a sin-offering (see Tractate Shabbat, Chapter 1, Mishnah 1). From a private domain to a Karmelite and/or from a public domain to a Karmelit, or from a Karmelite to either of them is exempt but it is forbidden. [A person who brings something] from a private domain or from a public domain to an exempt space or from the exempt space to both of them -it is ab initio permitted, and we don’t have to say, from a Karmelit to an exempt space and from an exempt space to a Karmelit it is permitted. But a person who transfers an object from the beginning of the four cubits to the end of the four cubits in the public domain is liable for a sin-offering. In a Karmelit, he is exempt, but it is forbidden. In the private domain and in the exempt place, it is permissible ab initio to carry and transfer throughout the entire domain and even if it several miles.
+ר"ע מחייב – for he holds that since the object has passed in the airspace of the public domain, within ten [handbreadths], it is as if it has come to rest; but the Rabbis hold that something absorbed in the midst of the ten [handbreadths] of airspace of the public domain is not like someone who placed it there, but above from ten [handbreadths] it is an exempt space, and no disputes that he is exempt, and the Halakha is according to the Sages.
+
+Mishnah 2
+
+כיצד – the Rabbis mention this.
+שתי גזוזאראות – these are boards that go out from the wall of the upper story and outward on the public domain, but the balconies themselves are the private domain, and when they are opposite each other on the two sides of the public domain, the individual who stretches out [his hand] and throws from one to the other is exempt, for we do not find throwing and stretching out in the [forbidden] labors of the Tabernacle from the [one] private domain to the [other] private domain and the expanse of the public domain interrupts between them.
+היו שתיהן בדיוטא אחת – that is to say, one floor along the length of the private domain and there is an interruption of the public domain between them.
+הזורק פטור – for since he is higher than ten [handbreadths] and we dd not find throwing from one private domain to [another] private domain via the public domain in the Tabernacle but the person who stretches [his hand] is liable, and he though he stretches higher than ten [handbreadths], for we found that stretching forth and similar to it in the Tabernacle from one private domain to [another] private domain and the length of the public domain interrupts between them.
+שכן היתה עבודת הלוים – stretching forth from this [wagon] to that [wagon] above ten [handbreadths] and the length of the pubic domain in the middle. How so? [Two] wagons one after another in the public domain and those who unload the Tabernacle would stretch forth to those that were on the wagons that were next to them, nearby and close and they would stretch forth to those who were in front of them and everyone from the wagons were in the private domain.
+אבל לא זורקים – for the boards were not thrown because of their heaviness.
+חוליית הבור – dirt that we remove from the digging of pit, it was customary to place around the opening of the pit like a wall and we derive that the pit and its segment of earth cut out in digging a pit and piled up on its borders combine to ten [handbreadths] and we teach that the pit to its depth and we teach a rock to its height.
+הנוטל מהן – [a person who takes from them] and places in the public domain or wh takes from the public domain and places upon them - is liable [a sin-offering].
+
+Mishnah 3
+
+הזורק ד' אמות בכותל – from the beginning of the four cubits to the end of the four [cubits] and it came to rest on the wall that is close to the public domain, higher than ten handbreadths, such as a case where there was a thick cake of pressed figs that was attached to the wall higher than ten handbreadths in the public domain, it is an exempt space.
+למטה מעשרה כזורק בארץ – from the beginning of the four [cubits] to the end of four [cubits] in the public domain and he is liable, even though there is not from the place of the uprooting of the object to the wall other than four cubits exactly, we did not state the thickness of the cake of pressed figs is excluded from the four cubits and we don’t have here from the beginning of the four [cubits] to the end of the four [cubits] , for it does not exclude the pressed figs on the wall, its thickness does not exclude anything.
+ונתגלגל חוץ לד"א פטור – for he did not intend for a throwing of liability.
+ונתגלגל לתוך ד"א חייב – and it came to rest a bit outside of the four cubits prior to rolling inwards.
+
+Mishnah 4
+
+הזורק בים – from the beginning of four [cubits] to the end of four [cubits], he is exempt, for it is a Karmelit.
+רקק מים – which are not higher from the land, and there is in them mud and clay/plaster and they are called a [shallow] pool/diluvium.
+ור"ה מהלכת בו – for many [people] walk through it.
+וכמה הוא רקק – what is its depth that we can say that it is yet the public domain and it has not become a Karmelit?
+ורקק מים ורה"ר מהלכת בו – this is double that was taught for the matter to teach us that even if the pool was four [cubits] wide, for since it was less than ten [cubits] high, it is judged like the public domain, and double also with a public domain going through it to teach us that even though many people don’t walk through it other than in an emergency/need, walking even in an emergency is called walking.
+
+Mishnah 5
+
+מן הים ליבשה – from a Karmelit to the public domain.
+מן הים לספינה – from a Karmelit to the private domain.
+מטלטלין מזו לזו – if they belong to two individuals, one carries via an Eruv, for it is likened to two separate courtyards.
+מוקפות – each is near the other like we don’t surround swellings/abcesses.
+אין מטלטלין – for this is how they explain each other: the Karmelit interrupts between them and nullifies the Eruv.
+
+Mishnah 6
+
+הזורק – [he throws] on the Sabbath inadvertently and is reminded that it is Shabbat after the stone left from under his hand before it came to rest, even if another did not receive/intercept it, but rather it came to rest in a natural manner, he is exempt, for such is taught further on [in our Mishnah] : until its beginning and its end are inadvertent,” for this, its beginning is inadvertent and its end is on purpose/wanton, for since he was reminded that it was Shabbat prior to it coming to a rest, and our Mishnah, this is how it to be explained: A person who throws and then is reminded [that it is Shabbat] after it left from under his hand; alternatively, he was not reminded until the other [person] intercepted/received it, etc., for this is a case where two who performed this act, they are exempt; for if it came to rest, he Is liable to a sin offering in the four cubits when he returned and forgot, but if he didn’t return and forgot, he is exempt, for all those liable for a sin offering, etc.
+זה הכלל – which includes also transferring an object form place to place – for if he uprooted it inadvertently and was reminded that it was Shabbat prior his putting it down, he is exempt.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+הבונה – that they mentioned in the [thirty-nine] chief labors – 
+how much can one build and be liable? The smallest quantity.
+מסתת – to make the stone quadrangular or to level it/smooth it, everything is according to the custom of the place, and this is a derivative of he who gives the final stroke with the hammer.
+והמכה בפטיש – this is the conclusion of work of those who cut stones, for after he cuts stones from the mountain surrounding him and he has severed it, he strikes a large blow with his hammer and it breaks apart and falls, and all who complete [forbidden] work in Shabbat, it is a derivative of striking the final hammer blow.
+מעצד – a small, curved cutting tool/hatchet.
+הקודח – makes a perforation/hole.
+כל שהוא – it refers to all of them – to the one who chisels, and to the one who strikes the final hammer blow and the adze and the one who perforates/digs out.
+now that you've done what you did you don't need to any anything to it
+קורנס – “Martil.”
+סדן – “Ankizina” in the foreign language.
+מפני שהוא כמתקן מלאכה – even though he does not strike on the work [itself] other than on the block, he is improving/fixing, for similarly, those who beat the gold foils of the Tabernacle who would strike the foils with three hits and on the block one hit to smooth the mallet/smith’s hammer so that it not split the foil which is thin, but the Halakha is not according to Rabbi Shimon ben Gamaliel.
+
+Mishnah 2
+
+המנכש – he who tears/plucks bad grasses from among the good ones. Another explanation: He digs around the roots of the plants which is a [forbidden kind of] labor like plowing.
+מקרקם – cuts dry branches from the tree to repair it.
+מזרד – trims/cuts new moist greens of this year and sometimes they are many and they prosper and they reduce the strength of the tee and we cut them off from it.
+אם לתקן – [to improve/repair] the tree or the ground and they cut it from what is attached.
+ביצה קלה – like a dried fig from the egg of a chicken which cooks easier than the rest of the eggs.
+
+Mishnah 3
+
+בין בימינו בין בשמאלו – a person who is ambidextrous, for among the rest of the people, lefty-handwriting is not writing.
+בין משם אחד – both of them are Alephs.
+משני שמות – Aleph and Bet.
+משני סממניות – one is with ink and the other is with red paint. But there are books that have the reading from two marks/סימניות, that is to say, with two marks/signs, such as we write one for one sign and a second for the second sign.
+בכל לשון – and he wrote of each and every nation.
+משום רושם – a sign/mark that they would make on the planks/boards of the Tabernacle for they take \it apart, and when they re-erect it, they should not confuse the order of the boards/planks, but Rabbi Yosi comes to state that even if he did not write other than making two mere markings as a sign, he is liable. But the Halakha is not like Rabbi Yosi.
+מצינו שם קטן – that is to say, even though his work was not completed, but he had intended to write a large letter, and wrote part of it, for since that part is a letter and exists in another place, he is liable, and such is the Halakha.
+
+Mishnah 4
+
+בסם – “Orpimnat” in the foreign language.
+בסיקרא – a kind stone that colors red.
+בקומוס – a kind of dust and its color is black. Another explanation: resin of a papyrus tree.
+בקנקנתום – “Zag” in Arabic and “vidriol” in the foreign language.
+ובכל דבר שהוא רושם – to include water that they dissolved/soaked in it gall-nut; “gallim” in the foreign tongue which makes an incision/mark that is enduring.
+על ב' כותלין זויות – one in the east and another in the north that are juxtaposed to each other at an angle.
+על ב' לוחי פנקס – the book that the storekeeper writes his accounts, and even though it is not on one tablet, if they are organized and read one with the other, like that which they write on two borders of tablets that are near each other, he is liable.
+הכותב על בשרו – with ink.
+והמשרט על בשרו – with iron he makes the shape of letters in his skin.
+רבי יהושע פוטר – and even if he emitted some blood, for this is not the way of writing. But the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 5
+
+במשקין – which blacken like the juice of mulberries and things similar to them.
+במי פירות – of all other fruits.
+באבק דרכים – such as tracing with his finger the shame of letters on the sand and the dust that is on the roads.
+באבק סופרים – the sandy matter of chest of a scribe.
+לאחר ידו – on the back of his hand, that he held the writing pen with his fingers and turned his hand over and wrote.
+ובמרפיקו – the intermediate joint of the arm.
+אות אחת סמוך לכתב – near one written letter, he doubled it and completed it to make two.
+כתב על גבי כתב – he passed the writing pen over the letters already written and renewed them.
+וכתב שני זיינין – the roof of the letter "ח" /Chet did not appear but only the two legs, so it appeared as if they were two letters "ז"/Zayin.
+על ב' כותלי הבית – which were not at an angle.
+על שני דפי פנקס – that are made column by column. He wrote one letter in this column and one letter in another column and he is unable to bring them close other than if he cuts out what is interrupting between them, the Tanna/Teacher of the Mishnah in the first part mentioned the walls of the house that are distant from each other, and afterwards taught the pages of a ledger/notebook and not only this, but also that, he taught (= the cases in the Mishnah are in descending order of demonstrability).
+אות אחת על שם נוטריקון – he made the symbol of a dot on it and we understand from that letter a complete word such as "ק"/Kof – קרבן/Sacrifice; "מ"/Mem – מעשר/Tithe; "ת"/Taf – תרומה/Priest’s due.
+רבי יהושע בן בתירה אומר חייב – for since everyone understands from that letter a complete word, it is as if he wrote the letters of all of the word.
+וחכמים פוטרין – for he did not write two letters, and the Halakha is according to the Sages.
+
+Mishnah 6
+
+בשתי העלמות – for after he wrote one letter inadvertently, it became known to him that he had transgressed, and then he went and in forgetfulness, once again, inadvertently, wrote a second letter at its side.
+אחת בשחרית ואחת בין הערבים – for since there was a delay in between in order to know, it was like two [separate] acts of forgetfulness.
+ר"ג מחייב – for he held that there is no awareness for half of a measure to divide that which is unnecessary the other half with it.
+וחכמים פוטרין – who hold that the awareness that is between the two halves of the measure divide between them and they are not made as if they were two halves of a measure in one act of forgetfulness, and the Halakha is according to the Sages.
+
+Chapter 13
+
+
+
+Mishnah 1
+
+רבי אליעזר אומר האורג שלשה חוטין בתחלה – if this is the beginning of his weaving of a clothing, he is not liable [for violating the Sabbath] until he weaves three threads, but if he adds on to something woven, its measure of one combines with the rest, but the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 2
+
+שתי בתי נירין – that he put two threads of warp (i.e., longitudinal direction) in the cross beam of the loom which we call “Leitschish.”
+בנירין – it is explained in the Gemara (Tractate Shabbat 105a) that he extends two times [every] thread of warp in the cross-beam and a third time, he extends on the thread that is joined on to the branch of the reed.
+בקירוס – a curtain that is woven from the fibrous substance/bast of the palm-tree.
+
+Mishnah 3
+
+הקורע על מתו – for a dead person for whom he is not required to tear clothing [when hearing of his passing] for he is ruining it and is exempt [from a sin-offering], but for a dead person for whom he is obligated to tear clothing and he repairs it/reconstructs it, he is liable [for a sin-offering].
+ובחמתו כל המקלקלים פטורין – but our Mishnah is superseded and the Halakha is that a person who rends [his garment] in his anger is liable [for a sin-offering] even though he ruins it, regarding the clothing, he repairs it, regarding his inclination, and his mind is at rest for him through this.
+
+Mishnah 4
+
+המלבן – [he bleaches] the wool and hatchels/beats it, and/or dyes it and/or spins it – for all of them are primary categories of [forbidden] labor [on the Sabbath]; their required quantity is in order that he spin from that wool a thread whose length is as far as the width of double size of a "סיט" (between the tip of the thumb and that of the index finger when held apart OR between thee root of the thumb and the tip of the index finger, when the former is leaning against the latter – see Talmud Shabbat 106a). And the "סיט" is according to the interruption that exists between the thumb to the finger – all that a person is able to widen it – and the measurement of this width is doubled – this is the double "סיט" -and the width between the thumb and the finger once – is also as far as the distance of a double "סיט" because it has double like that which is between the thumb and the [index] finger.
+האורג שני חוטין – their measure/quantity is the width of the clothing as far as the "סיט" for even though he had not woven over the face of the entire width of the clothing, he is liable [for a sin-offering].
+
+Mishnah 5
+
+הצד צפור – until he brought It into the turret/tower (i.e., trap) of wood “Armariav” in the foreign language, he is liable for this is hunting, but if he brought it into the house, it is not hunted through this. 
+But a deer is hunted when from he brought it into the house and locked the door before it, but not if he brought it into a garden or courtyard – as this is not hunting.
+ולביברין - an enclosed space [usually outside of a settlement] surrounded by a wall when we bring into it wildlife and they are guarded there.
+כל המחוסר צידה – that it is difficult to capture it there, such as the case where it does not approach him with one bending when he bends to catch it, but the Halakha is according to Rabban Shimon ben Gamaliel [who explains] the matter of the Rabbis.
+
+Mishnah 6
+
+צבי שנכנס – [a deer who enters] on its own into the house and someone locks [the door] before him, that is his “hunting.”
+נעלו שנים פטורים - because two have done it (i.e., neither of them completed the act on his own).
+לא יכול אחד לנעול – it is the manner to lock it in with two [people], each of them has [performed] a [forbidden] labor that without him [doing so], it would not have been accomplished.
+ור"ש פוטר – but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+השני חייב – for he (i.e., the second person) hunted it (i.e., the animal).
+הא למה זה דומה – after it was hunted by the first [person], to locking [the door of] the house to guard it, and not to hunt [it].
+
+ונמצא צבי – hat was already hunted being guarded inside it, such is this, that even though the first person stood up, this is not other than as a guard of the deer that he had from yesterday and the second [person] is exempt [from liability for a sin-offering] as is stated in our Mishnah that he is exempt and permitted.
+
+Chapter 14
+
+
+
+Mishnah 1
+
+שמונה – the חלד/mole ,weasel and the עכבר /mouse, rat , the אנקה/gecko, house-lizard;כח /lizard, salamander; the לטאה/lizard; the חמט/sand lizard; the תנשמת/chameleon, newt; and the צב/great lizard/tortoise (all of which are found in Leviticus 11:29-30) which are enumerated in [the Torah portion of “On the eighth day”/ויהי ביום השמיני.
+הצדן חייב – for there is of their species that is hunted.
+והחובל בהן חייב – for they have hide and it has a wound that does not return [to health] (as the blood is collected and tied up in one place and is not reabsorbed– see Rashi on Talmud Shabbat 107b), one is liable because of severing which is a derivative of threshing; alternatively, since they have a hide, the hide is colored with the blood that is gathered and tied up, and he is liable before of dyeing.
+ושאר שקצים ורמשים - such as worms and snails and scorpions, one who wounds them is exempt, as they lack a hide.
+שלא לצורך פטור – for none of their species is hunted.
+חיה ועוף ברשותו. הצדן פטור - for they are hunted and standing [alive].
+החובל בהן חייב – for they have hide and the one who wounds them is not liable in all of these that are taught in our Mishnah other than when in need of blood , but if one didn’t wound them other than to damage them, we hold that (see Mishnah Shabbat, Chapter 13, Mishnah 3): “All those who perform an act (on the Sabbath) by which they do ruin, are exempt [from sin-offering].”
+
+Mishnah 2
+
+אין עושין הילמי – a lot of salt water that they place into vegetables that pickle them to endure.
+אבל עושים – a small amount of salt water in order to dip his bread or into a cooked dish.
+והלא היא הילמי בין מרובה בין מעט – that is to say, if that which is a lot is prohibited, so too a little bit is also prohibited, they would say (see Talmud Shabbat 108b) that a lot of work is prohibited and a little bit of work is permitted but both these and those are prohibited because it is like preparing and repairing the food that is placed in it in order that it will endure.
+ואלו הן – the permitted [things one can do]: put oil into the water at first, before he puts in salt, or puts the oil in the salt at first before putting in the water for the oil impairs it/delays it, as the salt does not mix well with the water and weakens its strength but he should not put in water and salt at the outset and afterwards the oil for from the time that he puts in the water and the salt together, it appears like he is preparing, and the Halakha is not according to Rabbi Yosi.
+
+Mishnah 3
+
+אזוב יון – a kind of hyssop that grows amongst thorns and kills the worms that are in the belly.
+שאינו מאכל בריאים – and evidence of this thing is one eats it for medicinal purposes [only] and it is prohibited from consuming it on the Sabbath as a decree lest he grind drugs which is a derivative of grinding/milling.
+אבל אוכל הוא את היועזר – for many eat it when they are healthy. “Pulio” in the foreign tongue – which destroys the worms that are in the liver.
+אבוב רועה – a tree that grows singularly and it has no branches and in Arabic we call it “Atzel R’ee” and it is good for someone who was damaged from drinking tainted water (see Talmud Shabbat 109b).
+כל האוכלים אוכל אדם לרפואה – anything that a person consumes and the healthy people eat it, a person can eat it on Shabbat, even though he intends it to be for medicinal purposes.
+חוץ ממי דקלים – they are two trees from the species of date-palms that were in the land of Israel and between them was a spring of water, and the person who drinks from them a first cup loosens the fecal matter that is in his bowels and the second cup loosens his bowels and the third cup cleanses his bowels until he releases them clear in the manner that he caused them to enter.
+וכוס של עיקרין – they take sap of the tree that is called “Zag Alexandria” in Arabic and grass that we call “Esbah Elsdor” – which is a grass of joy and saffron/crocus and we crush it and put its dust in wine and the woman with a flux drinks from them three cups and is healed.
+מפני שהן לירוקה – someone with the illness called jaundice and if he will drink from them, he will be cured from the illness of jaundice, but will remain childless and not give birth, and for that reason it is called the cup of sterility.
+לצמאו – if he is not sick [but merely thirsty].
+
+Mishnah 4
+
+לא יגמע את החומץ – and vomit it out, for the evidence of this thing is that it is for medicinal purposes [only], but if he swallows It and absorb it, it is better.
+לא יסוך בהם יין וחומץ – for a person does not anoint himself other than for medicinal purposes.
+אבל לא שמן ורד – because it costs a great deal and evidence of this thing is that it is for medicinal purposes.
+שכן דרכן לסוך – without a wound
+ור' שמעון אומר כו' - but the Halakha is not according to Rabbi Shimon (though the note below indicates that the word "אין" is a scribal error – and that according to Maimonides, the law is according to Rabbi Shimon).
+
+Chapter 15
+
+
+
+Mishnah 1
+
+אלו קשרים. קשר גמלים – they perforate the nose of a camel and place in it a strap and tie it an eternal knot and like this, they make a perforation at the head of as ship and place in it a rope and tie a durable knot in it can never be undone, that is similar to knots of threads of curtains that have torn in the Tabernacle, but a durable knot that is not the act of an artisan, or it is the act of an artisan but is not durable knot is exempt, but prohibited and it is not liable until it is one of durability and the action of an artisan.
+וכשם שחייב על קשרן כך חייב על התירן – for just as those who hunt snail/conchiferous animal/purple-fish it would be necessary on occasion to undo/loosen the knots of the nets that exist in order to shorten them or widen them.
+שיכול להתירו – without being squeezed/pricked.
+אין חייבין עליו – and even if he did to make it durable, but the Halakha is not according to Rabbi Meir.
+
+Mishnah 2
+
+יש לך קשרים שאין חייבים עליהם – [there are knots for which they are not liable for] a sin-offering, like they are liable for the camel’s knot or the sailors’ knot but rather they are exempt but it is still prohibited, and these ties were not mentioned in the Mishnah. But the Gemara (Tractate Shabbat 112a) explains for example a long strap that they tie with a ring that is on the nose of a camel and similarly, long rope that they tie with a rope made like a ring that is suspended in hole at the head of the ship and sometimes they leave it there for a week or two and then untie it, and similarly, all knots that they tie to stand as such a specified time but will not endure forever - we are not liable for it.
+קושרת אשה מפתחי חלוק – kinds of strips/straps to one side and the other and they tie the right on the left shoulder and the left on the right shoulder for since every day it is permissible and it is not similar to an enduring knot and it is permissible ab initio.
+
+פסיקיא – a wide girdle/belt with threads/straps suspended at its head to tie them.
+ונודות יין – of leather that their openings are bent and we tie them, and even though it has two bands/chains and we don’t say that one of them nullifies it that it is an enduring knot.
+וקדירה של בשר – sometimes they tie on it a piece of cloth around its opening, and even though it has spigots/spouts through which one can empty the soup from them, without loosening the knot, even so, this is not a [permanent] knot.
+קושרין לפני הבהמה – a rope over the width of the opening to lock it in her face that she should not leave, and such is the Halakha.
+קושרין דלי של פסיקיא – on the mouth of the well so that it would tied and suspended there, for the fascia does not nullify it, but not with a rope that does nullify it (see Talmud Shabbat 113a), for it is an enduring knot.
+
+רבי יהודה מתיר – Rabbi Yehuda did not permit anything other than a rope of a common weaver that requires it for his work and does not nullify it there, but the Rabbis hold that if you were to permit to him the rope of a weaver, he would tie it with other also ropes for ropes are interchangeable, and the Halakha is according to the Sages.
+
+Mishnah 3
+
+מקפלין את הכלים – clothes that are spread out, one folds them even four and five times in order to return to wear them on that same day and they did not teach other than for one person, but not for two people, for it appears as if he is repairing/fixing them. But concerning one person, they did not speak other than for new clothes which are hard and don’t quickly crease/wrinkle, but old [clothing], which are folded and repaired more and it appears like we repair them. But on the new [clothing]also, we did not state this other than on white, but not on colored clothing, for the folding of colored clothing repairs them the most, but on white [clothing] also, we did not state other than if he lacks any other clothing to change into, but if he has other clothing to change into for the honor of the Sabbath, it is prohibited to fold them.
+מיום הכפורים לשבת – when Yom Kippur occurs on the Eve of Shabbat since Shabbat is more stringent than Yom Kippur and that of Yom Kippur is not sacrificed on the Sabbath for it is considered a burnt-offering of a weekday on the Sabbath.
+
+רבי עקיבא אומר – they (i.e., Yom Kippur and Shabbat) are equivalent and the sacrifice of one of them is not offered on its fellow, and the Halakha is according to Rabbi Akiba.
+
+Chapter 16
+
+
+
+Mishnah 1
+
+כל כתבי קדש – even [the works of the] Prophets and Writings, we save them from a courtyard that a fire had fallen upon it [and bring them] to another courtyard that was in the same alley, even though they did not create a symbolic community of residence and this (i.e., the works of the Prophets and the Writings) which would be written in the modern form of Hebrew type and in the holy language.
+בין שקורין בהן – such as the Prophet/Haftarah [portions] that we read on Shabbat in the synagogue.
+בין שאין קורין בהן – such as the Writings, for even individuals should not read them on Shabbat because [it would lead to] being idle from the Bet Midrash/House of study as above when they would preach sermons to the people on the Sabbath where they teach them the laws of prohibitions and what is permitted, because on all of the weekdays, the people are engaged in their labors/work and they (i.e., the Rabbis) forbade the reading of the Writings on Shabbat at the time of the Bet Midrash/House of Study they pull at the hearts and come to prevent them to ear the sermon.
+ואעפ"י שכתובים בכל לשון – and there is an opinion that states that they didn’t give [them permission] to read them and we don’t save them nevertheless they require the removal [and storage] of sacred object and it is forbidden to place them in an ownerless place.
+למבוי שאינו מפולש – for it has three partitions and one stake [fashioned in the ground] in the fourth direction, this is an alley that is not open (i.e., not closed by a fourth partition) that is spoken of here. Three partitions without a stake = is an open alley and it is explained in the Gemara (Tractate Shabbat 117a) but the Halakha is not according to Ben Beteira.
+
+Mishnah 2
+
+מציליין מזון ג' סעודות – and even though that with legal permission he busied himself but only to a courtyard where there is a symbolic community of residence (i.e., an Eruv) alone, but nevertheless, they did not permit to him to save more because a person is pressed regarding his money, and if it was permitted to him, he would come go out (and collect more).
+נפלה דליקה בלילי שבת – for to eating.
+
+ר' יוסי אומר לעולם הוא מציל - since it is a day outside of this – and with legal permission, he pressed, but the Halakha is not according to Rabbi Yosi.
+
+Mishnah 3
+
+מצילין סל מלא ככרות – since at one time he saves It, what does it matter if it is a little or a lot.
+ועגול של דבילה – even though it is large and he has man meals.
+ואם היו פקחים – and they know that if they ask for payment as workers, they are not taking payment on the Sabbath since initially, they are not aware that it is the payment for work that they came, they make a bill for him after the Sabbath and we are dealing with someone who fears Heaven and even though that is from lawlessness that he has become worthy and what he has saved is his, nevertheless, it is not enjoyable for him that he does not have from others for he knows that by force it was made ownerless, and for nothing also he does not enjoy it, for he troubled for it and therefore, he takes his payment.
+
+Mishnah 4
+
+ולשם הוא מוציא – for the first teacher [of the Mishnah] to a courtyard with an Eruv and for Ben Beteira, to a courtyard without an Eruv.
+כלי תשמישו - that he needs it and for that same day for the meal.
+י"ח כלים – that he would be accustomed to wear on weekdays at one time, and nothing further. And which are they? The upper cloak and the dress that fills it with a soft, spongy substance and wool-vine between each stitch which is called Machshi in Arabic and a wide girdle that he girds from above his uniform and a short and narrow garment that is called Guna in a foreign language and an undershirt that he wears on his skin called Kamiza and a girdle that he girds on top of it and a hat that is on his head and a turban and the two shoes that are on his feet and the two shoulder pieces and the two hand pieces that we clothe them on the hands and cover with them the arms until the elbows and two veils that dry them up and an undergarment tallit that covers his head and his shoulders and kerchief on his neck whose two heads are hanging in front of him which is called Shid in Arabic.
+בואו והצילו עמי – just as he saves, so they save, but above where it says [In the Mishnah], “come and save yourselves” for sometimes he saves more than they are able to save such as when he did not support and they supported or its reverse.
+
+Mishnah 5
+
+שידה – made like an Ark.
+תיבה – small [tables] of money-changers
+ומגדל – Armario in the foreign language and in Arabic – Manshar, and all of them are made of wood.
+מפני שהוא מחרך – for the fire Is not seized by it (i.e., only scorched) and it saves the wooden utensil from burning.
+בין מלאים – [whether filled with] water.
+שאין יכולין לקבל את האור – because they are new and Rabbi Yosi holds that an indirect extinction of he a fire (by placing vessels filled with water in its way) is prohibited (see Talmud Shabbat 120b), even in a place where there is a financial loss, but the Halakha is not according to Rabbi Yosi.
+
+Mishnah 6
+
+אין אומרים לו כבה – for telling a heathen [to extinguish] because his abstention from labor [is no concern of theirs].
+ואל תכבה – one does not need to warn them but he should leave him alone and he will put it (i.e., the fire) out because his abstention from labor is no concern of theirs, because the Israelite/Jew is not warned about the abstention from labor of a heathen who is not his servant.
+
+Mishnah 7
+
+כופין קערה – of earthenware on top of the candle as long as it will not be extinguished and even though he takes a utensil for the saving of a beam which is not taken on the Sabbath for this contradicts what Rabbi Yitzhak says that is utensil is not taken other than for the needs of something taken and teaches regarding it when it is necessary for the place of the utensil, then it is permitted to carry it for the needs of its place.
+ועל צואה של קטן – not the excrement of a small child is spoken of but the removal of the excrement and it is permitted to carry it and remove it to the trash, but this is what it means: [it is speaking of] excrement of chickens so that a minor child will not slap it with his hands and become dirty through it, and such when this excrement is placed in the trash that is in the courtyard so that he will not be thrown before it and not the removal of the excrement; therefore, it is not permitted to carry and remove it, but one covers it with a dish so that a minor doesn’t become dirty.
+מעשה בא – the inverting of a utensil on a scorpion.
+בערב – name of a place.
+חושש אני לו מחטאת – for since a scorpion did not run after me, I am doubtful lest he is liable for a sin-offering because of [the prohibition of laying a trap/hunting. And regarding a Halakhic decision, those poisonous creatures that bite and certainly put [people] to death such as venomous serpents and a mad dog, it is permitted to kill them immediately when he sees them and even when they don’t run after him, but those which do not bite, and we certainly put them to death but sometimes we put them to death and sometimes we don’t put them to death but if they don’t run after him, he covers them with a utensil and if he stamped on them and killed them innocently it is permitted, but to hunt a snake because he wants to play with it, it is prohibited.
+
+Mishnah 8
+
+מילא מים – from a well in the public thoroughfare.
+כבש – they make on a large ship to descend by it from the ship to the dry land and it was necessary for the teacher [of the Mishnah] to teach us about a candle and water, for if the teacher [of the Mishnah] had only taught the candle, one would think that it is a candle that is permitted, for it is impossible to make a decree lest it be increased for a Jew/Israelite, for a candle for one is a candle for one-hundred, but regarding water, one would be able to decree that it is prohibited. But if the Mishnah only taught regarding water, one would think that it is water that is for the Jew that is prohibited, but a candle, even though it was for a Jew, since he (i.e., the non-Jew) also needs it, it is permissible for the candle for since a candle for one is like a candle for one-hundred, [both] are necessary. But a ramp, even though it is similar to a candle as a ramp for one is a ramp for one-hundred, because of the episode related of Rabban Gamaliel and the elders the teacher of the Mishnah taught it as the practical decision is a teacher (a guiding precedent).
+
+Chapter 17
+
+
+
+Mishnah 1
+
+כל הכלים – that have doors.
+ניטלים בשבת ודלתותיהן עמהן – and even though the doors were detached from the utensils prior to the Sabbath, they are taken on the Sabbath with the utensils.
+ואינן דומין לדלתות הבית – and even if they were detached on the Sabbath, they are not taken because the doors of the house are not fashioned as such, that is to say, they were not made to be carried.
+
+Mishnah 2
+
+קורנס – hammer
+הדבלה – for after it was made round, it is thick and hard and requires a hatchet to cut it.
+מגרה – a kind of long life which has many notches.
+לגרר בו את הגבינה – to cut it and divide it into pieces through its notches, he quickly cuts the thick thing.
+מגריפה – to grab with it the dried figs from the barrel.
+רחת – a board that has a handle and two walls and they winnow the wheat with it.
+ומזלג – a utensil that has three teeth and they turn over the straw in the granary.
+פלך – a spindle that the women spins with.
+כרכר – wood of weavers and it is similar to the needle of sack-makers.
+לתחוב בו – to consume with it mulberries and all kinds of sft fruit.
+מחט של יד – a small needle used to sew clothing with it.
+ליטול בו את הקוץ – that entered into his skin, it is permitted to take it [out] on the Sabbath just like it is permissible to penetrate an abscess to remove its moistness, as long as he doesn’t intend to make of it a mouth.
+ושל סקאים – a large needle that they sew sacks with.
+לפתוח בו את הדלת – for whomever has lost his key.
+
+Mishnah 3
+
+קנה של זיתים – a reed that is made to check the olives that are in the pit or vat where olives are packed until they form a viscid mass, if their oil was gathered in them and that they were worthy of the olive press.
+אם יש קשר בראשו – a sort of stopper that is in the reed is susceptible for ritual impurity because it is stopped up at the knot, it is left over in it from the oil that flows from the olives and he checks it if it arrived to stopping and it is a receptacle for him.
+ואם לאו – if it has no knot, even though it is hollowed, he did not hollow it out to receive anything. Therefore, he has a flat wooden implement (see Talmud Shabbat 123b) and is not susceptible for ritual impurity.
+בין כך ובין כך ניטל בשבת – for it is an implement and it is used to turn over the olives.
+
+Mishnah 4
+
+מסר גדול - a large saw that we saw boards.
+ויתד של מחרישה – a large utensil made like a knife with which they make a incision of a turn of the plough/furrow’s length and they are strict with him and designated for them a place that is not worthy for any other labor.
+כל הכלים ניטלים לצורך ושלא לצורך – this is how it should be understood: All the utensils whose labor is for permitted things such as plates and cups which are removed [on the Sabbath] for the necessity of its own body as well as for the necessity of the place of the utensil, as well as that which is not necessary, even if he doesn’t need the implement nor the place of the utensil, other than to carry it on account of the shade or that thieves should not steal it, it is permitted with a utensil that whose labor is something permitted. But a utensil that is used for some kind of prohibited labor, such as mortars and millstone and similar things for its own necessity and for the needs of its place, it is permitted, but from the sun to the shade or because of thieves, it is prohibited.
+רבי נחמיה אומר אין ניטלין אלא לצורך – It is explained in the Talmud (Talmud Shabbat 124b) for the needs of its unique use alone but not for the needs of something else, even for its own needs, such as a knife to cut with alone, it is permitted, and not to support with it the bowl. But the Halakha is not according to Rabbi Nehemiah.
+
+Mishnah 5
+
+מעין מלאכה – some kind of work that will be and even if it is not the kind of the first work.
+לצוק לתוכן מקפה – thick [porridge] that is similar to started dough that is mixed in water and they do not dispute other than if they were broken on Shabbat, but if they were broken on the Eve of the Sabbath, everyone agrees that they are removed, even if they don’t do a kind of the first kind of work. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+האבן שבקרויה – a dry gourd and we fill it with water and because it is light, it is not drawing water but rather it floats and we put a stone to make it heavy.
+אם ממלאין – the pumpkin-shell
+ואין האבן נופלת - for the pounded stone fits well in the mouth of the pumpkin shell and it is a utensil.
+ואם לאו – then it is like other stones, and we don’t carry the pumpkin shell that had become the base for the stone that carries it.
+זמורה שהיא קשורה בטפיח – to a small pitcher that we draw from it water from the well or from the spring from which we fill it for this branch is considered a utensil.
+
+Mishnah 7
+
+פקק החלון – such as a tablet or a curtain or other things that they close a window with.
+ותלוי – that is not dragged on the ground.
+ואם לאו אין פוקקין בו – for if it was dragged on the ground when it is loosened from the ground to close it, it appears like adding to the building, and Rabbi Eliezer holds that we don’t add to a temporary tent on Shabbat.
+בין כך ובין כך – whether it is tied or not tied, we shutter it up with it, since it was prepared/ready from the day before, for this the Rabbis hold that we add on to a temporary tent on the Sabbath, and the Halakha is according to the Sages.
+
+Mishnah 8
+
+במה דברים אמורים – In the Talmud (Tractate Shabbat 126b), that regarding a lid of vessels, everyone agrees that it is permitted, even though it lacks a handle, and with ground openings, such as the covering for a pit and a cistern no one disputes that it is forbidden if it lacks a handle, but they argue with a handle of a utensil attached to the ground; one opinion holds that it is like the ground and the other opinion holds that is not like the ground; but the Halakha is according to the Sages that what is attached to the ground is like the ground.
+
+Chapter 18
+
+
+
+Mishnah 1
+
+מפנין – if one needs their space to sit guests to place divans around the table for a meal or students to hear the sermon, and specifically for a matter of a Mitzvah it is permitted and we don’t concern ourselves with the trouble of Shabbat.
+ארבע וחמש – not specifically, for if he needs even more also.
+אבל לא את האוצר – that is to say, only that he should no complete the entire hoarded up treasure until he reaches its bottom, for perhaps he will come to make holes/indentations.
+מפנין תרומה טהורה – even an Israelite (i.e., non-Kohen) for whom it is not fit can carry it and clear it away because it is fit for a Kohen.
+דמאי – because it is fit for the poor as is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): “We feed the poor and to quarter given to troops on march/transient poor men produce about which there is a suspicion as to whether or not the tithes were appropriately taken,” and if he requires it he would make ownerless his possessions and would be poor and be fit for it; now also the poor is fit for it.
+ותרומת מעשר שניטלה תרומתו – the tithe of the tithe which the Levite owes to the Kohen that was taken from it but he did not take the Great Tithe (i.e., the 2% that goes from an Israelite to a Kohen) such as the case where a Levite anticipated first and took the [First] Tithe in the ears of corn but had not yet occurred the obligation of Terumah/priest’s due, for the grain is not liable for Terumah until it becomes shaped into an even pile, and he (i.e., the Levite) advanced and took the [First] Tithe of the ears of corn does not separate anything other than the tithe of the tithe which the Levite owes to the Kohen alone, and he is permitted to consume it even though the Great Tithe was not yet separated out.
+ומעשר שני והקדש שנפדו – the owners redeemed them and gave the principal but did not give the [added] one-fifth, and we derive from here that they are redeemed and the one-fifth is a loan to the owners.
+אבל לא את הטבל – and even eatables forbidden pending the separation of priestly gifts according to the Rabbis such as that which is sown in a pot without a hole.
+ולא את מעשר ראשון שלא נטלה תרומתו – if the Levite anticipated first and he took the [First] Tithe after the grain had been shaped into an even pile before the Great Terumah/priest’s due had been separated from it (i.e., the Israelite’s requirement to give a Kohen two percent), and he (i.e., the Levite) separate the tithe of the tithe (which the Levite owes to the Kohen) but he didn’t separate the Great Terumah – this is First Tithe where Terumah had not been taken which is spoken about here, for since [the grain] had been shaped into an even pile and had become liable for Terumah/priest’s due, when he (i.e., the Levite) takes the First Tithe, even though he separates from it the tithe of the tithe, all the while that he did not separate from it the Great Terumah, it is considered eatables forbidden pending the separation of priestly gifts and it is prohibited to carry it on the Sabbath.
+ולא מעשר שני והקדש שלא נפדו – such as the case when they were redeemed, but not redeemed according to Halakha, such as when he redeemed the Second tithe out of fragments of vessels/broken ware, which is no longer a vessel or rubbish (see Tractate Shabbat 123a) and not Second Tithe which is redeemed with money that has upon them a shape/form, as it is written (Deuteronomy 14:25): “[You may convert them into money.] Wrap up the money [and take it with you to the place the LORD your God has chosen].” But sanctified things are not redeemed with land, as it is written (Leviticus 27:23): “and he shall pay the assessment as of that day”- a thing that is given from hand to hand.
+לוף – a kind of a legume which is not appropriate raw even for animals. But Maimonides explained it is a from the species of onions.
+לעורבין – like the rich people who raise ravens to adulthood, but the Halakha is not according to Rabban Shimon ben Gamliel.
+
+Mishnah 2
+
+חבילי – bundles/bunches.
+זרדים – branches of the tree that are moist and we trim them for the food of cattle.
+כופין את הסל לפני האפרוחים – We disturb the utensil (i.e., turn it over from its place so that it is not [functioning] for the young chickens are not standing upon it and the individual who states that the utensil is not being taken other than for the need of the things for which it is taken, our Mishnah establishes that is necessary for the place of the utensil.
+שברחה – from the house.
+
+עד שתכנס – and specifically drive it but not push and pull because the chicken lifts itself from the ground and it is found that he is carrying it but geese and other fowl one may lead them.
+מדדין עגלים – grab hold of its neck and its sides and drag it and assist it to move its legs.
+והאשה מדדה את בנה – she grabs hold of his arms from behind him and moves his feet and walks.
+שנוטל אחת ומניח אחת – when the baby moves his legs, he places one leg down and lifts up the other.
+אבל גורר אסור – when she carries him, and everywhere in the Mishnah where Rabbi Yehuda says, "אימתי"/”from when,” he does not come to dispute, but rather to explain the words of the Sages. Therefore, the Halakha is according to him.
+
+Mishnah 3
+
+אין מילדין – we do not draw forth the fetus from the womb on the Jewish holy day, for there is greater trouble.
+אבל מסעדין – holds the fetus so that it would not fall to the ground.
+חכמה – an expert midwife.
+ממקום למקום – and we don’t worry about the prohibition of [Sabbath] boundaries.
+ומחללין עליה את השבת – from the time that she sits on the travailing chair and the blood begins to flow gently until all three days after she has given birth, whether she said that “I need” [assistance] or whether she did not say that “I need” [assistance], [we violate (the Sabbath)]; from the third to the seventh [day] if she said, “I need” we violate [the Sabbath], but if she did not say, “I need [assistance],” we don’t violate [the Sabbath]. From the seventh to the thirtieth [day], even if she said: “I need [assistance].” We do not violate [the Sabbath]. But we perform her needs through a non-Jew because she is like a lick person which is not in a dangerous situation, and any thing where there is no danger, we perform her needs through a non-Jew.
+וקושרים הטבור – of the fetus which is long and if we don’t tie it and fold it, its stomach will come out, but we don’t sever it on Shabbat according to the words of the first Tanna/teacher [of the Mishnah].
+ר' יוסי אומר אף חותכין – and the Halakha is according to Rabbi Yosi, that we cut it and clean it and place upon it a bandage (אבק הדם ) and similar kinds of things.
+וכל צרכי מילה עושין בשבת – and further on in the next chapter (chapter 19) it will explain what are the needs of circumcision.
+
+Chapter 19
+
+
+
+Mishnah 1
+
+רבי אליעזר אומר אם לא הביא כלי – cutting tool/knife to circumcise the baby.
+מביאו בשבת מגולה – to announce that this Mitzvah is beloved for we desecrate the Sabbath for it.
+ובסכנה – when they (i.e., foreign powers) made a decree against circumcision.
+מכסהו ע"פ עדים – that they will testify that this cutting tool/knife that he is bringing is for the Mitzvah and that they should not suspect him that he is carrying the rest of his belongings.
+ולעשות ברזל –in order to make a cutting tool for the circumcision.
+כל מלאכה שאפשר לעשותה - such as the requirements of a religious act of circumcision [to be performed on the Sabbath] since it is possible to perform them on the Eve of the Sabbath (i.e., on Friday), they do not override the [observance of the] Sabbath and he disagrees with Rabbi Eliezer.
+שאי אפשר לעשותה מע"ש – such as the actual circumcision for it is impossible to do it for its [appropriate] time is the eighth day which overrides the Sabbath and the Halakha is according to Rabbi Akiba.
+
+Mishnah 2
+
+מוהלין – to cut the foreskin.
+ופורעין – the skin covering the top of the membrum virile (i.e., the corona)/split the membrane and pull it down.
+ומוצצין – [to suck] the blood [and compress the blood vessels of the wound in the process] and even though he is making a wound, for the blood does not ooze/secrete [from its junction other than through sucking.
+אספלנית – bandage/compress/dressing.
+לועס בשיניו – for all that is possible to do [through] a change.
+אם לא טרף יין ושמן – they were accustomed that they would beat wine and oil in a bowl and mix them together for a healing salve on the circumcision just as they beat eggs in a bowl.
+חלוק – a piece of perforated cloth which they enter the circumcised membrum into the perforation in order that the skin does not return and cover up the membrum virile.
+לא התקין – he did not prepare it.
+כורך על אצבע – in the form of a clothing to change it from the manner of taking it out on weekdays.
+אפי' מחצר אחרת – it is not required/necessary from one house to another house in the same courtyard even though they did not make an Eruv but even from another courtyard which is not [connected by] an Eruv with it.
+
+Mishnah 3
+
+מרחיצין את הקטן – this washing is not in its regular manner, as the Tanna/teacher of the end [of the Mishnah] indicates to explain the first part [of the Mishnah] – how do they wash/cleanse? Such as to drip/sprinkle by hand, but even to sprinkle with a utensil is forbidden, and all the more so to wash in the regular manner.
+ראב"ע כו' - he disputes the first teacher [of the Mishnah] and he (i.e., Rabbi Eleazar ben Azariah) holds that we wash/cleanse the [newborn] baby in the normal manner, whether before the circumcision, [or] whether after the circumcision, and on the third day [after] the circumcision also, whether the water was heated on the eve of the Sabbath (i.e., Friday) or even whether the waters were heated on the Sabbath itself, for it is a matter of danger to life and the Halakha is according to Rabbi Eleazar ben Azariah.
+ספק – it is doubtful whether a child is eight months old or nine months old, for if he is eight months old, he is like a mere stone and his circumcision does not supersede the Sabbath day.
+רבי יהודה מתיר באנדרוגינוס – since it is written (Genesis 17:12): “every male among you shall be circumcised,” including an androgynous individual, but [for] the first teacher [of our Mishnah], (Genesis 17:14) “his foreskin” is written, [meaning] he who is totally uncircumcised, excluding the case of someone who is half-female. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+מי שהיו לו שתי תינוקות וכו' - The Amoraim dispute in the Babylonian Talmud (Tractate Shabbat 137a) concerning the textual reading of this Mishnah but the textual reading that that my teachers grabbed hold of as essential is this: He who had two baby boys, one to circumcise [the day] after the Sabbath (i.e., on Sunday) and one to circumcise on the Sabbath but he forgot and circumcised the one of the day after the Sabbath on the Sabbath is liable [for a sin-offering]. If one was to be circumcised on the Eve of the Sabbath (i.e., on Friday), and one (i.e., the other) to be circumcised on the Sabbath, but he forgot and circumcised the one for the Eve of the Sabbath on the Sabbath, Rabbi Eliezer obligates him to bring a sin-offering and Rabbi Yehoshua [says] that he is exempt. And this its explanation: If he forgot and circumcised the one [who was to be circumcised] after the Sabbath (i.e., on Sunday) on the Sabbath, , according to everyone he is liable [for a sin-offering] for he has erred in the matter of the Commandment and did not perform the Mitzvah when he advanced [the circumcision] and circumcised the one for Sunday on the Sabbath, and in this, even Rabbi Yehoshua admits [that he is liable a sin-offering].
+אחד למול בשבת ואחד למול בערב שבת ושכח ומל את של ערב שבת בשבת ר' אליעזר מחייב חטאת – for it is a ritual circumcision that was not at the its [appropriate] time and does not supersede the Sabbath, and even though he erred in the matter of [the performance of] a commandment for he was preoccupied with that Sabbath and because of it, erred in it, and even with this, he performed a Mitzvah for it was appropriate to circumcise [his son] but it does not supersede the Sabbath, for Rabbi Eleazar holds that he erred in the matter of a Mitzvah and performed a Mitzvah which does not supersede the Sabbath and he is liable [for a sin-offering].
+ור"י פוטר – for he holds that he erred in the matter of a Mitzvah and performed a commandment that does not supersede the Sabbath=, he exempt [from having to bring a sin-offering] because he holds/thought that it was with the permission of the Jewish court that he did it, and the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+If he was born during twilight, he is circumcised on the ninth day as it is the eighth day from the morrow; if twighlight is still considered day, he is thus circumcised on the ninth day. If the day (preceding the twighlight during which he was born) is Friday, he can't  be circumcised on the following Shabbat in case it is the ninth day and it is a postponed circumcision which does not supersede Shabbat, he must wait until after Shabbat and be circumcised on the tenth day.
+חל יום טוב להיות אחר השבת – no circumcision which is [not performed] at its [appropriate] time may supersede it, and he is circumcised on the eleventh day [after his birth].
+שני ימים טובים של ראש השנה – for they are one level of sanctity and a circumcision [performed] not at its appropriate time does not supersede the Festival observance of the Second Day of Rosh Hashanah; he is circumcised on the twelfth day [from the day of his birth].
+עד שיבריא – and seven complete days in astronomical hours should pass from the day that he is healed, and afterwards, we circumcise him (i.e., the child).
+
+Mishnah 6
+
+ציצין –hidden shreds of flesh that remain from the foreskin.
+עטרה – it is a tall rim which surrounds the membrum virile round about and from it slants and descends to its head and the skin that covers most of the corona of the membrum virile as our Mishnah teaches , one should not say most of the coagulation, but even most of its height in one location.
+אינו אוכל בתרומה – if he is a Kohen, for an uncircumcised Kohen is prohibited to eat the priest’s due/Terumah. It is said regarding the Passover sacrifice (Exodus 12:45): “No bound or hired laborer shall eat of it,” and it is stated regarding Terumah (Leviticus 22:10): “No bound or hired laborer of a priest shall eat of the sacred donations.” Just as the Passover offering is prohibited to someone uncircumcised, so too the Terumah is prohibited to someone uncircumcised.
+ואם היה בעל בשר – if he was fat and flesh appeared that was above his uncircumcised membrum, after the foreskin was taken off completely, as if the flesh returned and covered the membrum virile.
+מתקנו – and he slants the cutting utensil/knife from that thickness [of the fat].
+מפני מראית העין – so that he would not appear as uncircumcised.
+ולא פרע – and he did not reveal it.
+כאלו לא מל – and he would go back and split the membrane and pull it down and even if he removed his hand from it – for all the while that he is engaged in the circumcision on the Sabbath, he cuts whether the remaining shreds invalidate the act by omission or whether they don’t invalidate the act by omission after he removes his hand from the shreds which invalidate the act, he returns to the shreds which do not invalidate the act and he doesn’t go back.
+
+Chapter 20
+
+
+
+Mishnah 1
+
+רבי אליעזר אומר: תולין את המשמרת – they filter in it the sediment of the wine and stretch/extend its mouth over the entire side in a circle and it makes a “tent” over the hollow/cavity of the utensil but even though he made a “tent,” it is permissible on Jewish holy days, for Rabbi Eliezer holds that acts preliminary to the preparation of food where it is possible to do them from the eve of the Jewish holy day, it is permitted to do them on the Jewish holy day, but on the Sabbath, ab initio, he may not suspend [a strainer] , but if it is [already] suspended, he may place into it the sediments, and stretch it for this is not the manner of "בורר"/sifting (which is one of the primary forms of labor prohibited on the Sabbath).
+אין תולין את המשמרת - for he is making a temporary tent and it appears like an act of the weekdays.
+ואין נותנין לתלויה בשבת – for it is a derivative of "בורר"/sifting or "מרקד" /shaking in the sieve, and the Halakha is according to the Sages.
+
+Mishnah 2
+
+נותנין מים – [the pour water] on the Sabbath on top of the sediment that is placed in the strainer/filter in order that they will dilute them so that the sediment will be clear and that all their wine will flow. Another explanation: on top of the sediment that remains in the barrel, and the water retains the taste of the wine and they release it on the Sabbath and drink it, and there is nothing in this of [the prohibition of] "בורר" /sifting.
+את היין – because of the white flour that exists in it.
+בסודרין – that are uniquely designed for this and we should not decree lest that he is “pressing out”/ “wringing out,” for they are made for this labor, so that it doesn’t have to be done by hand with a kerchief like a bulrush in the utensil in order the wine will descend down a declivity, so that he will not do it as he would on a weekday.
+ובכפיפה מצרית – a basket made of the bands made of palm-bark so that the basket should not be higher than the bottom of the lowest utensil by a handbreadth, so that the tent is not made temporary.
+ונותנין ביצה במסננת – that they placed in it mustard to be filtered for it is customary to place a scrambled egg in decaying things and they become whitened and clear through this.
+ינומולין – wine, honey and peppers.
+לגין – lager than a cup and smaller than a barrel.
+הכל לפי האורחין – if he will have many guests, he makes a lot whether on Shabbat, on the Jewish holy day or during the Intermediate Days of the Festival, and the Halakha is according to the first Tanna/teacher that we make wine mixed with honey [and pepper] according to what they want.
+
+Mishnah 3
+
+חלתית – [assa foetida]. This is its name in Arabic, and it is hot and it is the custom to eat it in cold places, and we do not dissolve it [the resin of assa foetida] on the Sabbath because it appears like an act of the weekdays.
+את הכרשינין – pour water in a utensil to separate their refuse , for the refuse floats to the top.
+ולא שפין אותן – by hand to remove their refuse for this is "בורר"/sifting.
+אבל נותן לתוך הכברה – and even though their refuse falls sometimes through the holes of the sieve and it becomes selected on its own.
+התבן – that they would make from the straw/stubble and they would cut it with a threshing sledge and each tail of the ears of corn would be made into straw.
+מוץ – this is old upper ears of corn/spike and it is not fit for an animal’s eating and we sift it in a sieve so that the chaff will fall.
+אבל נוטל בכברה ונותן לתוך האבוס – and even though the chaff falls on its own, since it is a thing that one doesn’t intend to happen, it is permissible according to Rabbi Shimon.
+
+Mishnah 4
+
+גורפין – on the Sabbath, the feeding receptacle/manger that is in front of the ox, we fatten it so that it will not become combined with the sandy matter in the grain that is in the manger in the straw and barley that we place before him and he will cut himself in his food and we remove the straw that is before him to the sides when there is a lot of it so that the animal will not tread on it with his foot and become dirty from the excrement.
+וחכמים אוסרים – it refers to both – cleaning out the manger and the straw that is in front of him (i.e., the animal), he should not sweep it to the sides but Rabbi Sosa and the Sages only argued with regard to the real manger (see Talmud Shabbat 140b in Rashi – as opposed to a piece of ground fenced in and used as a manger/אבוס של קרקע ). But a piece of ground that is fenced in and used as a manger, all agree that we do not clean it out, lest one make indentations/holes, , but the Rabbis decreed that a real manger is just like a piece of ground that is fenced in and used as a manger. But the Halakha is according to the Sages.
+נוטלים מלפני בהמה זו ונותנין לפני זו – and we don’t say that it does not appear like carrying , because it really appears like it, because an animal is not set aside with food that is taken from its fellow [animal]. And specifically, from before a donkey and we place it (i.e., the food) before a ox, and similarly to it, but not something that is before the ox and placing it before the donkey, for the food of an ox is detestable with the spittle that comes out of its mouth, and the donkey will not eat of it.
+
+Mishnah 5
+
+הקש שעל מטה – merely for kindling and it is Muktzeh/something set aside/designated for weekday use only and when he comes to lie on it and moves it about in order to be soft and looks to lie on it.
+לא ינענענו בידיו – for it is Muktzeh but he may move it with his body [or] his shoulders, for it is carrying from the side, and it is not called carrying.
+או שהיה עליו כר או סדין – for he revealed his intention that he set it aside for sleeping so from now it has the status of a utensil.
+מכבש – two boards that they place the clothes between them after laundering them and they fasten the upper board on the clothing that are lying on the lower board, in order that they fold nicely.
+מתירין – that is for the needs of the Sabbath to take the clothing, but we do not press/tighten them for that is a need of the weekdays.
+ושל כובסים לא יגע בו – because it is made to repair clothing and fasten them more , and loosening them is similar to tearing down/destroying and the Halakha is not according to Rabbi Yehuda..
+
+Chapter 21
+
+
+
+Mishnah 1
+
+נוטל אדם את בנו – in the courtyard and the stone is in his hand, but we don’t say that he is carrying regarding the stone.
+כלכלה – basket
+והאבן בתוכה – and it is the case that there will be fruit/produce in the basket, for if there were no fruit in it, it would be made the basis for a prohibited thing for it is prohibited to carry it, and there needs also that there would be in it fruit so that if he casts them on the ground, they would be detestable, such as mulberries and grapes and similar things, but if there were no fruit in it, such as nuts and almonds, he would empty the fruit and they would fall, but the detestable fruit also such as mulberries and grapes, if it is possible to remove them to the sides of the basket and to remove the stone alone, and to cast it away, for it is prohibited to carry it with the stone. But our Mishnah is speaking about the case where it had broken through from the sides of the basket or its rim at the bottom of the vessel and the stone was a wall to it, that it is impossible to use the basket without [the presence] of the stone.
+תרומה טמאה עם הטהורה ועם החולין – subsidiary to the pure produce and subsidiary to the non-holy produce but the unclean is separate and is not carried.
+אף מעלין את המדומע באחד ומאה – A Se’ah of Terumah/priest’s due that fell into one-hundred Se’ah of non-holy produce, it is permissible to raise it up to a Se’ah of Terumah from them on Shabbat and all of it (i.e., the rest) would be non-holy produce, and it is permissible for foreigners (i.e., non-priests) and we don’t say that he is making things legally fit for use by giving the priest’s dues, for the Terumah that fell in the non-holy produce, we consider it as if it was placed alone, and didn’t become mixed up, and when it comes up as one-part in one-hundred and one, the Terumah itself that fell comes up. Therefore, it is not repairing, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+מטה על צדה – incline the barrel on its side if it is necessary to take from the wine and stone falls, but he he should not take it with his hands.
+היתה בין החביות – and he is afraid that the stone won’t fall on the barrels and break them, he should lift the entire barrel and remove it from among the barrels and there tilt/incline it on its side.
+נוער את הכר והן נופלות – when he needs the cushion, but he doesn’t need the place of the cushion. But if he needs its place, he lifts the cushion with the coins that are upon them, and we don’t say other than that other than when he forgot the coins on the cushion from the Eve of the Sabbath but he intentionally placed them there, the cushion becomes the basis for a prohibited thing and it is prohibited to carry it nor to shake the coins that are upon it.
+לשלשת – a matter of filth such as spittle, secretion or excrement.
+בסמרטוט מקנחת – but he should not put water upon it, for a mere cushion is of cloth and cloth is soaked in water which is its cleansing/washing.
+היתה – on the cushion.
+של עור – which is not washed/cleansed – he puts waster upon it until it (i.e., the dirt) is gone and the secretion goes away, but no actual cleansing, for since mere cushions and pillow cases are soft and require cleanings with soft leathers; but however, soaking is their cleansing.
+
+Mishnah 3
+
+ב"ש אומרים מגביהין מעל השלחן עצמות וקליפין – In the Gemara (See Talmud Shabbat 143a) that we do not rely upon our Mishnah as it is taught but the statements must be reversed (i.e., the authorities for the two opinions must be exchanged) for it is the School of Hillel that states that we take up [on the Sabbath] table bones and shells and the School of Shammai that states that one removes the whole board and shakes it, for it has the status of a utensil, but he should not carry the bones and shells by hand, for the School of Hillel is like Rabbi Shimon and the School of Shammai is like Rabbi Yehuda. But, however, the School of Hillel did not permit other than the bones and shells that are fit for the food for an animal, even though they are not fit for the food of a person, but if they are not fit even for food for an animal, the School of Hillel admits that it is prohibited to carry them , for in such a manner even Rabbi Shimon admits to.
+מעבירין מעל השלחן פרורין פחות מכזית – even less than an olive’s bulk and the reason is as it is explained shortly that they are fit for the food of cattle.
+ושער של פולין – a twig that the beans grow on them.
+עור בית אחיזה – a leather handle that one holds onto.
+אין מקנחין בו – for when he holds it, it is pressed out/flows between his fingers and there is an unavoidable result of an act that Rabbi Shimon admits to.
+בין כך ובין כך – whether or not it has a handle it is taken on Shabbat when it is dry.
+ואינו מקבל טומאה – it is not a wooden utensil nor a cloth/garment nor a sack nor metal.
+
+Chapter 22
+
+
+
+Mishnah 1
+
+מצילין מזון ג' סעודות – and even in many utensils, for if it was In one utensil, they said in the chapter [sixteen of Tractate Shabbat, Mishnah two] “all the [holy] writings,” that as many as is necessary, one saves.
+לכם – food for everyone for three [Sabbath] meals.
+ובלבד שלא יספוג – that he should not place a sponge to absorb the wine and to go back and to cause it to drip and even though one must sponge the handle, for there is no fear of a wringing/squeezing out they were brought iin, even to take in his hand oil or honey which are thick and are affixed and clean his hand on the rim of the utensil, it is prohibited that he do so in the manner that he does it on weekdays.
+אין סוחטין את הפירות – for he is taking it apart/severing it which is a derivative of threshing.
+אסורין – a decree lest he squeeze it out/wring it ab initio.
+ר"י אומר אם לאוכלין – those same fruits were collected that which comes out from them is permitted, for it is not satisfactory for him with what flowed out and we cannot make a decree lest he wring them out/squeeze them.
+ואם למשקין – they were collected for it was satisfactory for him what came out from them – that which comes out from them is prohibited as a decree lest he squeeze them, and with olives and grapes, Rabbi Yehuda agrees with the Sages that even though he brought them in to eat, that which comes out from them is prohibited since they exist for squeezing when they come to a drink, he would give his attention to this, but in regard to the rest of the kinds of fruits, the Sages agree with Rabbi Yehuda, since it was not the manner for squeezing, they didn’t dispute other than with mulberries and pomegranates, for Rabbi Yehuda compares them to the rest of the priests and the Sages compare them to olives and grapes, and the Halakha is according to Rabbi Yehuda.
+חלות דבש – when they are crushed/chopped, the honey flows on its own from the midst of the wax and it is not the manner to squeeze/wring it; therefore, Rabbi Eliezer permits it and the Sages forbid it, as a decree lest they are chopped/crushed; but the Halakha is according to Rabbi Eliezer.
+
+Mishnah 2
+
+כל הבא בחמין – that was boiled.
+מדיחין – since rinsing it is not its cooking/preparation, but we don’t steep them.
+חוץ מן המליח הישן – a salty fish that passed a year since it had been salted.
+וקוליס האספנין – a fish whose shell is thin and rinsing it in hot waters is the completion of its cooking.
+
+Mishnah 3
+
+שובר אדם את החבית – because it is damaged.
+ובלבד שלא יתכוין לעשותה כלי – to make for it a nice spout.
+אין נוקבים מגופה – that is attached to the mouth of the barrel, for if he were to pierce it, he would he is repairing the opening.
+ר' יוסי מתיר – for it is not the manner for the opening of the barrel with this, and the Halakha is according to Rabbi Yosi.
+ולא יקבנה מצדה – that is to say, that which Rabbi Yosi permits to pierce the bung/stopper, is nor permitted other than above at the top of the stopper, for it is not the manner to make an opening there, but rather, he takes the entire bung/stopper, but from its side, as sometimes when he makes a perforation in the side of the bung, because he does not want to open it above so that stones or dirt will not fall into the wine.
+ממרח – and there is here because of erasing/blotting out.
+בערב – the name of a place.
+חוששני לו מחטאת – if the wax is smoothed over to cleave to the walls of the utensil around the perforation/hole.
+
+Mishnah 4
+
+לתוך הבור – where there is no water in it.
+שיהא שמור – that it will not smell badly on account of the heat, and this comes to teach us that we don’t worry perhaps that he will make indentations in the bottom of the well in order that it will it will be even to place there the pot.
+ואת המים היפים – that is fit for drinking.
+ברעים – within the collection of bad waters which are not fit for drinking, and this is a simple matter, for on account the of the end of the Mishnah, he (i.e., the teacher of the Mishnah) took it, as it is taught in the Mishnah: “and cold water into hot water in order that it should become warm” for you might have thought that we would have made a decree lest we come to hide it in hot ashes; hence it comes to tell you that this is not the case.
+מי שנשרו [כליו] – that fell in the water on the Sabbath.
+מהלך עמהן ואינו חושש – lest they should suspect hm that he laundered them.
+הגיע לחצר החיצונה – that is near the entrance of the sit which is a guarded place.
+שוטחן בחמה – to dry them.
+אבל לא כנגד העם – for they would suspect him that he laundered them, but this Mishnah is superseded/made inoperative, since the Halakha in our hands is that anything that the Sages forbade because of avoiding the semblance of wrong-doing (i.e., for appearance sake – see Talmud Betzah 9a), even in the strictest privacy, it is forbidden; therefore, it is forbidden to spread them out even not in the view of other people.
+
+Mishnah 5
+
+ונסתפג – to wipe off/cleanse.
+אלונטיות – sheets that we cleanse with them and dry off with them one after another even though there is not a lot of water on them, nevertheless, he should not he should not bring them in his hand into his house, even through an Eruv, for there is no prohibition of taking it out here but rather a decree lest he wring it out/squeeze it since they are many.
+
+פניהם ידיהם ורגליהם – it the manner of the thing that the Mishnah took [in using these terms] and the same law applies for their entire body. But, the Halakha is not according to this Mishnah but rather, even if one brings a wrapping cloth/sheet in his hand that he dried off with, and we don’t suspect lest he will wring it out/squeeze it.
+
+Mishnah 6
+
+סכין – oil on the Sabbath.
+וממשמשין – by hand on the entire body for pleasure.
+אבל לא מתעמלין – to rub with strength/power.
+ולא מתגררין – with a strigil and similar to it (Job 2:8): “He took a potsherd to scratch himself [as he sat in ashes],” because it is like a deed of the weekday.
+אין יורדין לפולימא – a valley filled with water and under it plaster/mud like glue and there are places where the bather will sink in that mud and become attached to it and he is unable to go up until a group of people gather together and take him up with great difficulty and in an emergency. Another interpretation: a valley where its mud is smooth and he who bathes there falls and whose clothing fall off in the water and he comes to squeezing/wringing.
+אפקטויזין – to vomit; and its explanation (see Talmud Shabbat 123a-b) is to cause to bring up roast to nourish, that is to say, to take out the food from the place it is cooked which is the stomach, it emits [and] removes roasted that is cooked, roasted by fire, which we translate as roasted by fire food and specifically to drink a liquid that he brings into him to vomit – which is prohibited on the Sabbath, but to place one’s finger into his mouth in order to vomit is permitted and where he has pain and if he vomits, he will recover, it is permissible even through liquids.
+ואין מעצבין את הקטן – to repair him and to settle his bones and vertebra of his spinal column because it appears like “building,” (i.e., one of the prohibited forms of work on the Sabbath), and we don’t say so other than after the time, but it is permitted on the day of birth. מעצבין – from the language (Job 10:8): “Your hands have shaped and fashioned me.”
+ואין מחזירין את השבר – the bone that was broken, but the Halakha is not according to this Mishnah but the Halakha is that we do set a fractured bone.
+שנפרקה ידו – that the bone went out from its joint.
+לא יטרפם – like the language of scrambled eggs in a bowl, and they wash them in [cold] water on the place of the break and it appears like healing.
+
+Chapter 23
+
+
+
+Mishnah 1
+
+שואל. ובלבד שלא יאמר הלוני – for it implies a loan for a long time and we hold that an undefined loan is for thirty days; therefore the lender comes to write on his writing tablet/merchant’s account book that I have loaned such-and-such to so-and-so in order that he would not forget it.
+מניח טליתו אצלו – if he (i.e., the lender) doesn’t believe him (i.e., the borrower) and he takes it and dedicates it as Temple property on the Sabbath for [loan[ obligations that have a fixed time [for return] one can dedicate [them] on the Sabbath (though we learn in Tractate Arakhin, Chapter 7, Mishnah 5, that one does not dedicate to the Temple something that is not his).
+
+Mishnah 2
+
+פרפרותיו – kinds of dainties/sweets.
+אבל לא מן הכתב – if he wrote it from the Eve of the Sabbath (i.e., Friday): “so-and-so are guests” so that he would not forget, he should not read from the same document on the Sabbath, as a preventive measure lest he erase it; alternatively, lest he read private (not Hebrew) documents for it is prohibited to read anything on Shabbat other than the Written Torah and the Oral Torah, but other things or works of scholars that are not from the words of the prophets or their commentaries are forbidden (see Tractate Shabbat 149a).
+
+עם בניו ועם בני ביתו – for they are dependent upon his table for there is no legal objection, but with others one cannot [do so], for members of the group that are strict with each other for they do not pardon and do not renounce each other, violate this because of the measurement and the weight and the number because they loan and collect and the Rabbis decreed on this lest they write it down.
+ובלבד שלא יתכוין וכו' – Our Mishnah is deficient, and should be read as follows: a person may conduct a lottery with his children and with the members of his household [dependent] upon his table and even a large portion corresponding to a small portion and specifically with his children and the members of his household, but not with others, provided that he does not intend to make a large portion correspond with a small portion, which is forbidden even on weekdays because dice-playing is theft and collateral security with the condition of forfeiture beyond the amount to be secured does not purchase/gives no title and this is a collateral security with the condition of forfeiture beyond the amount to be secured that is dependent upon the lottery if the lottery will fall to him on the large portion, he will be worthy of it, and therefore, he has left himself in doubt even for a lottery for a small portion through doubt , for had he known from the outset that this would be the case, he would not have accepted it.
+חלשים – lotteries such as (Isaiah 14:12): “A vanquisher of nations.”
+על הקדשים ביום טוב – that were slaughtered on Yom Tov/the Festival Day to distribute/divide them among the Kohanim.
+אבל לא על המנות – on yesterday’s Holy Things.
+
+Mishnah 3
+
+לא ישכור אדם פועלים – as it is written (Isaiah 58:13): “Nor look to your affairs, nor strike bargains.”
+ולא יאמר אדם לחבירו וכו' – it was taken for an implied opinion/deduction that he should not say to his fellow: “hire for us workers,” but he says to him: “that it appears that you will stand with me this eening, that is to say, now it appears that if you come to me when it gets dark, and even though that both of them know that on the condition of hiring him for his work he warns him, since he does not spell out his salary explicitly, it is permitted, for we hold that loud recitation is prohibited, but thinking/fantasizing is permitted (on the Sabbath).
+אין מחשיכין על התחם – to draw himself close on the Sabbath to the place within which is it is permitted to move (i.e., the Sabbath limits) until the end of the limit and to make preparations to be ready for work on the exit of the Sabbath there that he will be close to the place of the workers or to the orchard to bring fruit, for everything that is prohibited to do on the Sabbath, it is prohibited to make preparations to be ready for work on the exit of the Sabbath but he can make preparations to be close to go out and guard his fruits for this is something that is permitted to do on the Sabbath to guard/watch his fruits.
+ומביא פירות בידו – since the essence of this thinking was not for this.
+כלל אמר אבא שאול – He disputes the First Teacher [of our Mishnah] that prohibited all preparations to be ready for work on the exit of the Sabbath, but he doesn’t make a distinction between preparations to be ready for work on the exit of the Sabbath of a commandment and something that is optional, and he comes and states that preparations to be ready for work on the exit of the Sabbath is permitted for just as it is permitted to tell his fellow on the Sabbath that he should be designated to go after dark to bring a coffin and shrouds for the dead person, so too, it is permitted to be make preparations to be ready for work on the exit of the Sabbath in order that he will be designated after dark to bring the coffin and shrouds – and at the end of the Mishnah as it is taught: we can make preparations to be ready for work on the exit of the Sabbath to watch over the affairs of a bride and on the affairs of the dead. This is the opinion of Abba Shaul and the Halakha is according to him.
+
+Mishnah 4
+
+לפקח על עסי כלה – to look out for and research the needs of he bride.
+חלילין – a hollowed musical instrument whose sound gives rise to crying.
+לא יספוד בהן ישראל – it is fine because he matter is proved that they were brought for Jews.
+אלא א"כ באו ממקום קרוב – other than if it is known to us clearly that they came from a place within the Sabbath limit, and that they were not brought from outside the Sabbath limit.
+ארון – for himself that he will bury in it an idolater or to sell it.
+
+Mishnah 5
+
+סכין – [anoint] with oil.
+ומדיחין – with water, and they stop up his urinary organs. They close up his upper urinary organs and the bottom ones with a cloth or because of a matter in order that wind should not enter into him and become blown up/swelled.
+ובלבד שלא יזיזו בו אבר – that he should not carry and raise neither his hand nor his foot nor the eye lashes, for it is prohibited to carry the dead person or a limb from his limbs even though it is permitted to touch him and similarly, all things that are forbidden for use or handling on the Sabbath, it is permitted to touch it but it is prohibited to carry it and an egg that was laid on the Sabbath or on a Festival day it is prohibited even to touch it for since the well (which was in the shape of a ball), touching it is like carrying it.
+ושומטים את הכר מתחתו – and it is found lying on the sound but we don’t carry it to place it on the sand – for the Teacher of the first part [of the Mishnah] taught: as long as he does not move even a limb.
+בשביל שימתין – so that it does not decay as a result of the heat of the sheets and pillows.
+קושרין את הלחי – of he dead person for his mouth would continue to open.
+ולא שיעלה – to close what was open, which is moving a limb, but rather, it should not continue to open.
+סומכים אותה בספסל – for it has the status of a utensil.
+ולא שתעלה – for it would be like “building.”
+אין מעצמין – [they do not close] his eyes on the Sabbath, even after the soul has left, for it is like moving a limb.
+שופך דמים – for in a small manner, he brings his death closer.
+
+Chapter 24
+
+
+
+Mishnah 1
+
+מי שהחשיך. נותן כיסו לנכרי – while it is still daylight, and even though he is the agent of an Israelite to carry his money-bag on the Sabbath, the Rabbis have established that a person will not restrain himself from defending his property (see Talmud Shabbat 72a), for if they don’t permit him, he will come to carry four cubits in the public domain [on Shabbat].
+ואם אין עמו נכרי כו' – but if he has a heathen with him, he will give it to the heathen. What is the reason? A donkey, you are commanded to let his animals rest; but a heathen, you are not commanded to let him rest. For when he places his money-bag on the donkey when it gets dark [on Friday], he leaves it on her while she is walking, that is to say, after she has uprooted her leg to walk, she has not performed “uprooting” and when the animal wishes to stand, he takes it from upon her, but after she resumes and uproots her leg to walk, he places it upon her, in order that the animal not perform uprooting and placing down, for if he left her to perform uprooting and placing down, and he loads her or leads her, it is found that he is loading his animal on Shabbat and that is prohibited even though she is not loaded other than with something [minimal] , as it is written (Exodus 20:10): “You shall not do [any] work, you, [your son or daughter, your male or female slave,] or your cattle…” What is the work that is done whether by a person or the animal? One could say that it is loading/piling on.
+הגיע לחצר החיצונה – it is thing that is taught separately for itself, and the law of his money-bag that we are speaking of.
+לחצר החיצונה – of the city which a place where it will be guarded first when he comes to unload the donkey, he takes by his hand from it utensils that are handled on the Sabbath.
+ושאינם ניטלים מתיר את החבלים – of the saddle which are tied up and the sacks fall.
+
+Mishnah 2
+
+פקיעי עמיר – straw of ears of corn that were tied together, we loosen them, for all the while that they are tied together they are not food/eatables, and we loosen them to make them into food, but we spread them to scatter them in the manner that we scatter grasses before the animal in order that it would smell it their scent and it would be nice for her to consume them, but it is prohibited with bundles of sheaves, for after they have made it into food, they untying bundles/bunch and the that which is spread, it is not other than for mere enjoyment, but he is troubling himself with something that is already food, we don’t trouble ourselves with it.
+ומפספסים את הכיפים – moist cedar branches we spread out and stretch them in front of the animal in order that it would smell their scent for without spreading them out, they are not food.
+אבל לא את הזירין – they are bundles of sheaves but these bundles have two ties, one at their head and another at their end, but the small bunches/capsules have three bands (see Talmud Shabbat 155a) - one additional connection in their middle and our Mishnah mentions it for we do not spread these bundles of sheaves, even though they are pressed against each other and become heated, for the animals set them aside but rather, he loosens three bunches only, for the loosening of the bands is a burden for her and the food is like bunches [when tied with two bands].
+אין מרסקין את השחת – we don’t cut grass of grain and this is fodder for cattle because it is a trouble that is not necessary.
+רבי יהודה מתיר בחרובין לבהמה דקה – since its teeth are thin and hard for her, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+אין אובסין – we [don’t] force feed it and stick it down its throat; and the explanation of "אובסין" is making a manger of her stomach (i.e., fill it up to swelling – see Talmud Shabbat 155b).
+ולא דורסים – when he stuff’s food into the camel’s throat, however, this is not like "אובסין"/not making her a manger of her stomach (fill up to swelling).
+אבל מלעיטים – that you insert the food to a place where it can come back (and be rechewed).
+ואין ממראין – to fatten, from the language of (Isaiah 1:11): “and suet of fatlings” – and the explanation is that they insert in it (i.e., the calf) the food inside from the esophagus, in a place where it cannot come back up.
+ומהלקטין לתרנגולים – that he inserts the food into its mouth into a place where it can come back up.
+אבל לא גובלין – they do not knead it in water.
+אין נותנין מים לפני דבורים – for their food is not upon him (i.e., the owner) since they go out and eat in the fields and water is found for them in lakes.
+דורסיאות – doves that grow up in houses and they are called דורסיאות – on account of King Herod who raised them in his palace.
+
+Mishnah 4
+
+מחתכין את הדלועין – that are detached before the cattle and even though they usually are not the food for animals, they exist only for humans.
+ואת הנבלה – that had become ritually forbidden by unskillful slaughtering that day, and even though it was at twilight, it stood for humans and not for animals.
+רבי יהודה אומר אם לא היתה נבילה מע"ש אסורה – for anything that is appropriate for humans, it is not set aside for animals, and even if it is sick from the Eve of the Sabbath, we hold that it would heal, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+מפירין – a husband to his wife and/or a a father to his daughter.
+ונשאלין – to a Sage.
+שהן לצורך השבת – such as that he vowed that he would not eat today and if made enquiry it specifically speaks of, for if it were a husband or a father annulling [a vow], whether they are for vows for the needs of the Sabbath, or whether they are for vows that are not for the needs of the Sabbath, for since he cannot to annual other than during the day of it being heard alone, and vows which are for the needs of the Sabbath, even if he had the free time to enquire about them before the [onset of] Shabbat, he enquires about them on Shabbat.
+ופוקקי את המאור – [he plugs/stops up] the window that from which the light enters he closes it up with a board or with the rest of anything that it is customary to stop it up with.
+ומודדין את המטלית – it if was ritually impure and came into contact with something ritually pure, we measure it [to see] if it has three fingers by three fingers to know if it the ritually pure things were defiled or not for a strip/patch that is less than three by three does not defile nor becomes defiled.
+ואת המקוה – to know if it has a cubit by a cubit at a depth of thee cubits, for it they are measurements of a Mitzvah, therefore, it is permissible to measure them on Shabbat.
+שפקקו את המאור – the window and it is called – "מאור" – for through it the light enters.
+בטפיח – an earthenware pitcher.
+מקדה – an earthenware utensil.
+בגמי – for this reason, it (i.e., the Mishnah) took גמי/bulrush or reed-grass which is appropriate for the food of cattle and is not eliminated from being a permanent knot.
+לידע אם יש בגיגית פותח טפח – a sort of small passageway that was between two houses so was not natural but rather that the barrel was placed on top of it, and their windows were open from the houses to the passageway, and they were worried lest someone die in one house and that the ritual impurity would come from the window to the passageway and from the passageway to the other house via the open window, therefore, they stopped up the open window to the house where the ritual defilement was inside with an earthenware pitcher and its back was to the side of the passageway for the earthenware utensil does not become defiled from its back and leaves a space between the two partitions, but they were concerned lest there wasn’t in the slit of the barrel an opening of a handbreadth, and it would be found that the barrel overshadows on the passageway and the ritual defilement comes through the passageway from one house to the other house. After that, it is was necessary to open the window and ot take that stopped up pitcher in the window and they came to know if there was in that slit of the barrel an opening of a handbreadth, and if there wasn’t a tent in that passageway to bring in the ritual defilement. For the ritual defilement goes out from the passageway via the slit in the barrel towards above, or if the slit in the barrel is not open one handbreadth, and it was found that the passageway itself was like a tent and brought the ritual defilement from one house to the other. And they measured the earthenware fire pot/potsherd for carrying fire and tied it with bulrushes and stretched it towards above to see if there was in the slit of the barrel opened a handbreadth or not.
+ומדבריהם למדנו שפוקקין וקושרין ומודדין בשבת – as long as it was not a permanent knot, for the measurement would be for a Mitzvah or to practice on what is a decision/instruction.
\ No newline at end of file
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@@ -0,0 +1,1609 @@
+Bartenura on Mishnah Shabbat
+ברטנורא על משנה שבת
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה שבת
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>יציאות השבת.</b> הוצאות שמרשות לרשות האמורות אצל שבת, והכנסות נמי קא קרי יציאות הואיל ומוציא מרשות לרשות. והאי דתני יציאות ולא תני הוצאות, לישנא דקרא נקט דכתיב (שמות ט״ז:כ״ט) אל יצא איש ממקומו, ומיניה דרשינן הוצאה, אל יצא איש עם הכלי שבידו ללקוט המן:
+<b>שתים שהן ארבע.</b> שתים מן התורה, הוצאה והכנסה לבעל הבית העומד בפנים ברשות היחיד, ועל שתים אלו חייב על שגגתו חטאת, ועל זדונו כרת, ועל התראתו סקילה, כמו בכל שאר מלאכות של שבת:
+<b>שהן ד׳</b> מדבריהם הוסיפו שתים, לאסור לכתחלה היכא שהמלאכה נעשית ע״י שנים זה עוקר וזה מניח, דשנים שעשאוה פטורים, שנאמר (ויקרא ד׳:י״ג) בעשותה אחת מכל מצות ה׳, העושה את כולה ולא העושה מקצתה, וכן בכל מלאכות של שבת אמרינן יחיד שעשאה חייב, שנים שעשאוה פטורים:
+<b>ושתים שהן ארבע בחוץ.</b> שתים מן התורה, הוצאה והכנסה לעני העומד בחוץ ברשות הרבים:
+<b>שהן ארבע.</b> מדבריהם הוסיפו שתים לאסור לכתחלה, כשזה עוקר וזה מניח:
+<b>פשט העני את ידו.</b> ובתוכה קופה או הסל שמקבל בו ככרות מבעל הבית. ולהכי נקט הוצאה בלשון עני ועשיר, דאגב אורחיה קמ״ל דמצוה הבאה בעבירה אסורה וחייבין עליה:
+<b>ונתן לתוך ידו של בעל הבית.</b> דעביד ליה עקירה מרשות הרבים והנחה ברשות היחיד:
+<b>או שנטל מתוכה והוציא.</b> החפץ, והניח ברשות הרבים, דעביד עקירה והנחה:
+<b>העני חייב.</b> שעשה מלאכה שלימה. והרי שתים מן התורה לעומד בחוץ. ואע״ג דבעינן עקירה ממקום שיהיה בו ד׳ טפחים על ד״ט והנחה במקום שיהיה בו ד׳ על ד׳, וליכא, דיד העני ובעה״ב אין בה מקום שיהיה ד׳ על ד׳, אמרינן בגמ׳ דידו של אדם חשובה כד׳ על ד׳, כיון שהיא עשויה להניח בה וליטול ממנה חפצים ואפילו גדולים הרבה:
+<b>ובעה״ב פטור.</b> פטור ומותר גמור, דהא לאו מידי עבד:
+<b>פשט בעל הבית כו׳ בעל הבית חייב.</b> הרי שתים מן התורה לעומד בפנים:
+<b>פשט העני כו׳</b> דעביד העני עקירה מרשות הרבים:
+<b>ונטל בעל הבית מתוכה.</b> והניח בפנים, ועביד ליה בעל הבית הנחה ברשות היחיד:
+<b>או שנתן לתוכה.</b> דעביד ליה בעל הבית עקירה מרשות היחיד:
+<b>והוציא.</b> העני והניח ברשות הרבים:
+<b>שניהם פטורים.</b> שלא עשה שום אחד מהם מלאכה שלימה. אבל אסורים לעשות כן שמא יבואו כל אחד בפני עצמו לעשות מלאכה שלימה בשבת. הרי שתים מדבריהם, אחת לעני בחוץ ואחת לבעה״ב בפנים. והא דלא חשיב שנים לכל אחד, עקירה לעני ועקירה לבעל הבית, הנחה לעני והנחה לבעל הבית, משום דלא חשיב אלא עקירות שהן תחלת המלאכה ואיכא למיחש שמא יגמרנה, אבל הנחות שהן סוף המלאכה לא קחשיב: 
+
+
+
+Mishnah 2
+
+<b>לא ישב אדם לפני הספר.</b> ואפילו בחול, ומשום דבעי למתני לא יצא החייט במחטו וכו׳ שמא ישכח ויצא, דדמי לגזרה דלא ישב אדם לפני הספר סמוך למנחה, שמא ישכח ולא יתפלל, משום הכי תנא להו הכא, ואיידי דזוטרן מילייהו פסיק ותני להו ברישא, והדר מפרש מילי דשבת ומאריך בהן:
+<b>סמוך למנחה.</b> מנחה גדולה משש שעות ומחצה ולמעלה, וסמוך למנחה היינו מתחלת שעה שביעית, ואע״פ שעונתה מרובה, גזרה שמא ישבר הזוג של ספרים אחר שהתחיל להסתפר, ותעבור עונת התפלה קודם שיתקננו וישלים התספורת:
+<b>ולא יכנס למרחץ.</b> סמוך למנחה שמא יתעלף:
+<b>ולא לבורסקי.</b> מקום עבוד העורות, דלמא חזי פסידא וקלקול בעורות אם לא יניעם ממקומם ויתקנם, וימשך במלאכתו עד שתעבור עונת התפלה:
+<b>ולא לאכול.</b> אפילו בסעודה קטנה, שמא ימשך בסעודה:
+<b>ולא לדין.</b> אפילו בגמר דין, שכבר שמעו טענות בעלי דינין ולא נשאר עליהן אלא לפסוק הדין בלבד, דלמא חזו טעמא ויסתרו מה שהיו רוצים לפסוק וחוזר להיות תחלת הדין:
+<b>ואם התחילו.</b> בחד מכל הני דאמרינן, אין מפסיקין, אלא יגמור ואחר כך יתפלל, והוא שיש שהות ביום לגמור קודם שיעבור זמן התפלה. והתחלת התספורת משיניח מעפורת של ספרים בין ברכיו, הוא הסודר שנותן המתגלח על ברכיו כדי שלא יפול השער על בגדיו. והתחלת המרחץ משיפשוט הבגד הסמוך לבשרו. ואית דמפרשי משיסיר הסודר שעליו שהוא ראשון להפשטת בגדיו. והתחלת הבורסקי משיחגור בין כתפיו את בתי זרועותיו כדי להתעסק בעורות. והתחלת אכילה משיטול ידיו. והתחלת הדין משיתעטפו הדיינין בטליתן לשבת לדין באימה וביראה, ואם היו מעוטפים ויושבים בדין ובא לפניהם דין אחר סמוך למנחה, הויא התחלת אותו הדין משפתחו בעלי הדין בטענותם:
+<b>מפסיקין לקריאת שמע.</b> מלתא אחריתי נקט, והכי קאמר חברים העוסקים בתורה, מפסיקים תורתן לקריאת שמע דזמנה קבוע, דכתיב (דברים ו׳) ובשכבך ובקומך:
+<b>ואין מפסיקין לתפלה.</b> שאין לה זמן קבוע דאורייתא. ולא שנו אלא כגון רבי שמעון בן יוחאי וחביריו שתורתן אומנותן, אבל אנו הואיל ואנו מפסיקין תורתנו לאומנותנו כל שכן שנפסיק לתפלה: 
+
+
+
+Mishnah 3
+
+<b>לא יצא החייט במחטו.</b> אפילו תחובה לו בבגדו, שמא ישכח ויצא, ואומן דרך אומנתו חייב שדרך האומנים לתוחבן בבגדיו כשיוצאים לשוק:
+<b>שמא ישכח ויצא.</b> משתחשך:
+<b>הלבלר.</b> הסופר:
+<b>בקולמוסו.</b> התחוב אחורי אזניו כדרך הסופרים:
+<b>ולא יפלה את כליו.</b> מבער כנים מבגדיו. תרגום בערתי הקדש פליתי:
+<b>ולא יקרא לאור הנר.</b> בספר, שמא יטה הנר להביא השמן לפי הפתילה כדי שידלוק יפה ונמצא מבעיר בשבת, ואפילו היה הנר גבוה שתים ושלש קומות, לעולם אסור לקרות לאור הנר אלא אם כן יש עמו אדם אחר לשמרו, או אם הוא אדם חשוב שאינו רגיל לעולם לתקן הנר:
+<b>החזן.</b> מלמד תינוקות:
+<b>מהיכן התינוקות קורין.</b> מהיכן יתחילו לקרות, דבעיון מועט כי האי לא גזרינן שמא יטה. והתינוקות קוראין לפני רבן לאור הנר, שאימת רבן עליהם:
+<b>אבל הוא לא יקרא.</b> כל הפרשה, מפני שאין אימתן עליו, ושמירתן לא הויא שמירה. ומהאי טעמא נמי איכא למאן דאמר דאשה שומרת לבעלה אין שמירתה שמירה, שאין אימתה עליו:
+<b>כיוצא בו.</b> לעשות הרחקה מן העבירה, אמרו לא יאכל הזב עם אשתו זבה, ואף על פי ששניהם טמאים:
+<b>מפני הרגל עבירה.</b> שמתוך שהם מתיחדים יבא לבעול זבה שהיא בכרת. וזב וזבה לרבותא נקט שהתשמיש קשה להן ואיכא למימר דודאי לא יבואו לידי הרגל עבירה, אפ״ה לא יאכלו זה עם זו: 
+
+
+
+Mishnah 4
+
+<b>[ואלו] מהלכות.</b> אין פולין ואין קורין לאור הנר דתנן במתניתין:
+<b>בעליית חנניה בן חזקיה.</b> שבקשו חכמים לגנוז ספר יחזקאל שדבריו נראים כסותרים ד״ת, כגון כל נבלה וטרפה מן העוף ומן הבהמה לא יאכלו הכהנים (יחזקאל מ״ד) כהנים הוא דלא אכלי הא ישראל אכלי, וכגון וכן תעשה בשבעה בחדש (שם מ״ה) היכן נרמז קרבן זה בתורה. ונטמן חנניה בן חזקיה בעליה וישב שם ופירש ספר יחזקאל:
+<b>ושמונה עשר דברים גזרו בו ביום.</b> שנחלקו בית שמאי ובית הלל ועמדו למנין ורבו ב״ש ופסקו כמותם, כדכתיב (שמות כ״ג) אחרי רבים להטות. וכולהו י״ח דברים מייתו להו בגמרא, ואלו הן, האוכל אוכל שהוא ראשון לטומאה או שני לטומאה, גזרו שיהא נעשה גופו שני לטומאה, ופוסל את התרומה במגעו, ששני פוסל בתרומה, הרי אלו שתי גזירות, אוכל אוכל ראשון, ואוכל שני. והשותה משקין טמאים נעשה ג״כ שני לטומאה ופוסל את התרומה הרי שלש. וטעמא דגזור בהני, דזמנין דאכיל אוכלין טמאים ושדי משקין דתרומה בפומיה בעוד שהאוכלים טמאים בפיו ופסיל להו, וזמנין דשתי משקין טמאים ובעודן בפיו שדי אוכלין דתרומה בפיו ופסיל להו. וגזרו על הבא ראשו ורובו לאחר שטבל מטומאתו בו ביום, במים שאובים, ועל טהור גמור שנפלו על ראשו ג׳ לוגין מים שאובין, הרי חמש גזירות. וטעמא דגזור טומאה על הני לטמא אדם, לפי שהיו טובלין במי מערות סרוחין והיו נותנין עליהם אחר כך מים שאובין להעביר סרחון המים, התחילו ועשאום קבע לומר לא מי המערות מטהרים אלא המים שאובים מטהרים, עמדו וגזרו עליהם טומאה, דלמא אתי לבטולי תורת מקוה וטבלי בשאובים. והגזירה הששית שיהיו הספרים של כתבי הקדש פוסלים את התרומה במגע, שבתחלה היו מצניעין אוכלין דתרומה אצל ס״ת, אמרי האי קדש והאי קדש, כיון דחזו דקא אתו ספרים לידי פסידא, שהעכברים המצויין אצל האוכלין היו מפסידין את הספרים, גזרו שיהיו הספרים, דהיינו תורה נביאים וכתובים, במגען פוסלין את התרומה. והגזירה הז׳ גזרו על סתם ידים שפוסלות את התרומה, מפני שהידים עסקניות הן ונוגעות בבשרו במקום הטנופת, וגנאי לתרומה אם יגע בה בידים מזוהמות והיא נמאסת על אוכליה. והגזירה הח׳ האוכלין שנטמאו במשקין שאותן המשקין נטמאו מחמת ידים שנגעו בהן קודם נטילה, גזרו על המשקין שיטמאו את האוכלין, שכל הדברים הפוסלים את התרומה מטמאין את המשקין להיות תחלה, גזירה משום משקין הבאים מחמת שרץ, דאשכחן בהן שהן ראשונים מדאורייתא, והאי דגזור בכל טומאת משקין להיות תחלה ולא גזור נמי באוכלין גזירה משום [אוכלין] הבאים מחמת שרץ, היינו טעמא דאחמור רבנן במשקין משום דעלולים לקבל טומאה, שאינן צריכין תיקון הכשר להביאן לידי קבלת טומאה כמו האוכלין שצריכין נתינת מים להכשירן לקבל טומאה. והגזירה הט׳ כלים שנטמאו במשקין שנטמאו המשקים בשרץ, אע״פ שהם ראשון לטומאה דאורייתא אין יכולין לטמא אדם וכלים, שאין אדם וכלים מקבלין טומאה אלא מאב הטומאה, ולא ממשקין שנטמאו בשרץ שהם ראשונים, ורבנן גזור עלייהו שיטמאו כלים, גזירה משום משקה דזב וזבה, שהן רוקו ומימי רגליו שהן אב הטומאה ומטמאין כלים מדאורייתא. והגזירה הי׳ שיהו בנות כותיים נדות מעריסתן, כלומר מיום שנולדה, שתינוקת בת יומא מטמאה בנדה, וכותים לית להו מדרש זה וכי חזיין לא מפרשי להו הלכך גזור בהו רבנן. והגזירה הי״א שיהו כל המטלטלין מביאין את הטומאה בעובי המרדע, והוא מלמד הבקר, ויש בהקיפו טפח אבל אין בעביו טפח, ואע״פ שמן התורה אין אהל פחות מטפח, גזרו רבנן על כל המטלטלים שיש בהקיפן טפח שאם ראשן אחד האהיל על המת וראשן אחד על הכלים מביאין להם טומאת אהל, גזירה אטו מי שיש בעביו טפח שמביא את הטומאה מן התורה. והגזירה הי״ב הבוצר ענבים לדרכן בגת, המשקה היוצא מהן בשעת בצירה מכשירן לקבל טומאה, ואע״פ שהולך לאבוד ולא ניחא ליה, גזירה שמא יבצור בקופות מזופפות, דאז ניחא ליה במשקה היוצא מהן שהרי אינו הולך לאבוד, ומכשיר מן התורה. והגזירה הי״ג שיהיו גידולי תרומה תרומה, ואפילו בדבר שזרעו כלה כגון תבואה וקטנית, גזירה משום תרומה טמאה ביד כהן שאסורה באכילה ובא לזרעה, וגזור שתהא בשמה הראשון והרי היא תרומה טמאה, דחיישינן דלמא משהי לה עד זמן זריעה ואתי למיכלה בטומאה. והגזירה הי״ד מי שהחשיך לו בדרך נותן כיסו לנכרי, ולא יטלטלנו פחות פחות מד״א. והגזירה הט״ו והט״ז, אין פולין ואין קורין לאור הנר דתנן במתניתין. והגזירה הי״ז גזרו על פתן של עובדי כוכבים, ועל שמנן ועל יינן ועל בנותיהן, וכולהו גזירה חדא היא, כדאמרינן גזרו על פתן משום שמנן ועל שמנן משום יינן ועל יינן משום בנותיהן ועל בנותיהן משום דבר אחר, כלומר משום עבודת כוכבים. והגזירה הי״ח גזרו על תינוק עובד כוכבים שיהא מטמא בזיבה, כדי שלא יהא תינוק ישראל רגיל אצלו במשכב זכור: 
+
+
+
+Mishnah 5
+
+<b>אין שורין דיו.</b> סממנים שעושים מהם דיו לכתיבה:
+<b>וסממנים.</b> לצבע:
+<b>וכרשינים.</b> מאכל בהמה, ורגילים לשרות אותן במים תחלה, וקורין להם בערבי כרסנ״ה, ובלע״ז ויצ״ש, וסברי בית שמאי אדם מוזהר על שביתת כלים כמו על שביתת בהמתו, והיינו טעמא דאין נותנין אונין, והיינו טעמא דאין פורשין מצודות. ונר הדולק בשבת וקדרה שעל גבי כירה דמודו בהו בית שמאי, [בדמפקר] אפקורי לכלים ושוב אינו מצווה על שביתתן:
+<b>ובית הלל מתירין.</b> משנתן המים מבעוד יום, אע״פ שהן נשורין והולכין בשבת, דסברי על שביתת בהמה אדם מוזהר דאית בה צער בעלי חיים, אבל לא על שביתת כלים: 
+
+
+
+Mishnah 6
+
+<b>אונין.</b> אגודות של פשתן מנופץ, ונותנין אותן בתנור ומתלבנים:
+<b>שיהבילו.</b> שיתחממו שיעלה בהם ההבל:
+<b>ליורה.</b> של צבעים:
+<b>אלא כדי שיקלוט את העין.</b> שיקלוט הצבע מבעוד יום:
+<b>ובית הלל מתירים.</b> לתתן לתוכו מבעוד יום ותהא קולטת כל הלילה. ולא שרו בית הלל אלא ביורה עקורה מן האש, שאם יש תחתיה אש בשבת אסור, גזירה שמא יחתה בגחלים. וצריך נמי שתהא היורה סתומה וטוחה בטיט, גזירה שמא יגיס ויהפך בה בשבת, וחייב משום מבשל: 
+
+
+
+Mishnah 7
+
+<b>ולא טוענין עמו.</b> על החמור:
+<b>ולא מגביהים.</b> עליו משאוי על כתפו, דמיחזי כמסייעו להוליך המשאוי בשבת:
+<b>אלא כדי שיגיע למקום קרוב.</b> כלומר שיהא המקום שרוצה להוליכו קרוב שיוכל להגיע שם מבעוד יום:
+<b>ובית הלל מתירין.</b> כדי שיצא מפתח ביתו מבעוד יום: 
+
+Mishnah 8
+
+<b>לעבדן.</b> מעבד העורות:
+<b>מתירין עם השמש.</b> בעוד שהחמה על הארץ קודם שתשקע: 
+
+
+
+Mishnah 9
+
+<b>כלי לבן.</b> שהוא קשה לכבס, צריך שלשה ימים, ומחמירין על עצמן כבית שמאי. ואין הלכה כרבן שמעון בן גמליאל, אלא כבית הלל שמתירין עם השמש:
+<b>ושוין.</b> בית שמאי ובית הלל, שטוענין את הזיתים מבעוד יום בקורת בית הבד, לאחר שטחנו הזיתים טוענין עליהם קורות כבדים והמשקה זב והולך מאליו כל השבת:
+<b>ועגולי הגת.</b> הנך דגת קרי עגולין, שהיו דפין עבין עשויין בעיגול, ובהא מודו ב״ש לב״ה, משום דאי נמי עביד להו בשבת ליכא חיוב חטאת, דאין נותנין קורה ע״ג זיתים עד שטוחנן תחלה ברחיים, וכן בענבים דורכים אותן ברגל תחלה, ובלאו קורה נמי משקה נפיק ממילא, אלא דלא נפיק שפיר כי השתא, הלכך לא דמי לדש: 
+
+
+
+Mishnah 10
+
+<b>כדי שיצולו.</b> כמאכל בן דרוסאי, והוא שליש בשול, ובכך הוא ראוי לאכילה ותו ליכא למיגזר שמא יחתה בגחלים:
+<b>חררה.</b> עוגת רצפים:
+<b>שיקרמו.</b> תחלת אפיה עושין כמו קרום:
+<b>פניה.</b> שהם כלפי אויר התנור:
+<b>כדי שיקרום התחתון.</b> המדובק לחרש התנור, דהוא נאפה תחלה קודם שיקרמו הפנים שכלפי אויר התנור, ובהכי סגי. ואין הלכה כרבי אליעזר: 
+
+
+
+Mishnah 11
+
+<b>משלשלין את הפסח.</b> התנורים שלהן פיהן למעלה ומורידין הצלי לתוכו, להכי תני משלשלין:
+<b>עם חשיכה.</b> ואע״ג דבעלמא אין צולין כדאמרן, הכא שרי, דבני חבורה זריזין הן ומדכרי אהדדי ולא אתו לחתויי בגחלים:
+<b>ומאחיזין את האור.</b> מעט, בעצים של מדורת בית המוקד, ולא חיישינן שמא יבואו הכהנים להבעירה משתחשך דכהנים זריזין הן:
+<b>בית המוקד.</b> לשכה גדולה היתה בעזרה שמסיקין בה מדורה תמיד והכהנים מתחממים שם, לפי שהולכים יחפים על הרצפה של שיש:
+<b>ובגבולין.</b> צריך האדם להבעיר מדורתו מבעוד יום כדי שתאחוז האור ברובה, וכמה ברובה, כדי שתהא שלהבה עולה מאליה ואינה צריכה לקסמין דקין תחתיה להבעירה:
+<b>אף בפחמין כל שהוא.</b> כי היכי דבמדורת בית המוקד מקילינן בבית המוקד לכהנים, כמו כן במדורת פחמים מקילינן לכל אדם וא״צ להאחיז בהן האור אלא כל שהוא, שאין דרכה להיות כבה והולכת ולא אתו לחתויי בהו. והלכה כר׳ יהודה דליכא מאן דפליג עליה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>במה מדליקין.</b> נר של שבת במה עושין פתילות ושמנים להדליק:
+<b>לא בלכש.</b> כמין צמר יש בארז בין הקליפה לעץ וקרוי לכש:
+<b>בחוסן.</b> פשתן שאינו מנופץ:
+<b>בכלך.</b> פסולת של משי:
+<b>בפתילת האידן.</b> כמין צמר יש [בערבה] בין הקליפה לעץ:
+<b>בפתילת המדבר.</b> עלי עשב ארוך שגודלין אותם ומדליקין בהן:
+<b>בירוקה שעל פני המים.</b> כמין צמר שגדל בדופני הספינה ששהתה זמן מרובה במים. עד כאן פסול פתילות מכאן ואילך פסול שמנים:
+<b>לא בזפת ולא בשעוה.</b> שלא יתן זפת נמס ושעוה נתכת בנר במקום שמן וידליק, אבל לעשות כמין פתילה ארוכה שרגילין לעשות משעוה שרי:
+<b>ולא בשמן קיק.</b> שמן היוצא מגרעינים שבתוך הצמר גפן שקורין קוטו״ן. ויש מפרשים קיקיון דיונה והוא עשב שעליו גדולים ונקרא בערבי כרו״ע, והשמן היוצא ממנו עב ביותר. ופתילות שאמרו חכמים אין מדליקין בהם, מה טעם, מפני שהאור מסכסכת בהם, כלומר שאין האור נכנסת תוך הפתילה [אלא] סביב מבחוץ. ושמנים שאמרו חכמים אין מדליקין בהם, לפי שאין נמשכים אחר הפתילה, ומתוך שאין הנר דולקת יפה חיישינן שמא יטה השמן על פי הנר ונמצא מבעיר. א״נ שמא יניח הנר ויצא, ואנן קיימא לן דנר של שבת חובה:
+<b>ולא בשמן שריפה.</b> שמן של תרומה שנטמא. ואמאי קרי ליה שמן שריפה הואיל ולשריפה עומד שהרי אסור באכילה. וביום טוב שחל להיות בע״ש עסקינן, שכשמדליק הנר מבעוד יום נמצא שורף שמן טמא של תרומה בי״ט, ואנן קי״ל אין שורפין קדשים בי״ט דכתיב (שמות י״ב:י׳) והנותר ממנו עד בקר באש תשרופו, ודרשינן קרא הכי, והנותר ממנו עד בקר ראשון, עד בקר שני עמוד ותשרפנו, שאין שורפים הנותר בי״ט. והוא הדין לכל שאר קדשים הטעונים שריפה:
+<b>וחכמים אומרים אחד מבושל ואחד שאינו מבושל אין מדליקין בו.</b> ותנא קמא נמי אמר ולא בחלב כל חלב במשמע. אלא איכא בין חכמים לתנא קמא דחד מינייהו סבר דשרי להדליק בחלב מבושל כשמערב בו שמן כל שהוא, וחד אוסר אפילו ע״י תערובת שמן. ולא נתברר לחכמי התלמוד מי משניהם האוסר ומי המתיר. והלכה כחכמים: 
+
+
+
+Mishnah 2
+
+<b>אין מדליקין בשמן שריפה ביו״ט.</b> טעמא דמתניתין דלעיל קאמר, מה טעם תנן ולא בשמן שריפה, לפי שאין מדליקין בשמן שריפה ביו״ט, שאין שורפין קדשים ביו״ט:
+<b>אין מדליקין בעטרן.</b> פסולת של זפת וריחו רע ביותר, ומיהו נמשך אחר הפתילה יותר מן הזפת מפני שהוא רך, הילכך אלמלא מפני כבוד שבת היו מדליקין בו:
+<b>שומשמין.</b> כך שמו בערבי והוא זרע דק מתוק, ובארץ ישראל ממנו הרבה:
+<b>שמן צנונות.</b> שמן היוצא מזרע צנון:
+<b>פקועות.</b> דלעת מדברית:
+<b>נפט.</b> מין זפת הוא, ולבן וריחו רע. והלכה כחכמים שמדליקין בכל השמנים, חוץ מאותן הפסולות שנמנו לעיל במתניתין, וחוץ משמן אפרסמון ונפט לבן, שכל אחד משני אלו השמנים הוא עף ושורף, וחיישינן שמא יניחנו ויצא. ועוד יש טעם אחר לאסור בשמן אפרסמון גזירה שמא יסתפק ממנו מפני חשיבותו, וקיימא לן הנותן שמן בנר חייב משום מבעיר, והמסתפק ממנו חייב משום מכבה: 
+
+
+
+Mishnah 3
+
+<b>כל היוצא מן העץ אין מדליקין בו.</b> לעשות ממנו פתילה:
+<b>אלא פשתן.</b> דאקרי עץ כדכתיב (יהושע ב׳:ו׳) ותטמנם בפשתי העץ, ואפ״ה מדליקין בפתילה שעושין ממנו. וקנבוס וצמר גפן לאו יוצאין מן העץ נינהו, אלא מיני זרע הן הילכך מדליקין בהן. ופשתן נמי מין זרע הוא ולא איצטריך לרבוייה אלא משום דאקרי עץ דכתיב ותטמנם בפשתי העץ:
+<b>אינו מטמא טומאת אהלים.</b> אם עשה מהן אהל והמת תחתיו, הוי כשאר בית ואינו טעון הזאה וטבילה, דאהל עצמו אינו מקבל טומאה אלא כלים שתחתיו:
+<b>אלא פשתן.</b> שהאהל עצמו טמא, כדכתיב (במדבר י״ט:י״ח) והזה על האהל, וילפינן אהל אהל ממשכן, דכתיב ביה (שמות מ׳:י״ט) ויפרוש את האהל על המשכן, ולא היה באהל משכן דבר יוצא מן העץ אלא פשתן כדכתיב (שם כו) עשר יריעות שש משזר:
+<b>שקפלה.</b> כדרך שגודלין הפתילות:
+<b>הבהבה.</b> על השלהבת כדי שתהיה מחורכת ותדליק יפה. ובבגד שיש בו שלש אצבעות על שלש אצבעות מצומצמות עסקינן:
+<b>טמאה היא.</b> דקפולה אינו מבטלה מתורת בגד, הואיל ולא הבהבה:
+<b>טהורה היא.</b> דקפולה בטלה מתורת בגד והיא כאילו אין בה ג׳ על ג׳, וכל פחות מג׳ על ג׳ טהור מלטמא לא בנגעים ולא בטומאת מת:
+<b>ואין מדליקין בה.</b> ביום טוב שחל להיות בע״ש עסקינן, דשייך ביה איסור מוקצה ואין מסיקין בשברי כלים שנשברו בו ביום דהוו להו נולד, אבל בכלים מסיקין דהא חזו לטלטול, ודכולי עלמא אית להו המדליק צריך להדליק רוב היוצא מן הפתילה חוץ לנר קודם שיסלק ידיו, הילכך טעמא דר״א דאמר אין מדליקין בה קסבר קפולה לא בטלה מתורת כלי, וכי אדליק בה פורתא כיון דג׳ על ג׳ מצומצמות היו הוה ליה שבר כלי, דפחות מג׳ על ג׳ לאו כלי הוא, וכי מדליק בידים להשלים רוב היוצא נמצא שמדליק בשבר כלי שנשבר בי״ט, דכי אמרינן מסיקין בכלים דוקא שלא יגע בו אחר שנפחת. ורבי עקיבא אומר מדליקין בה, קסבר קפולה בטלה מתורת כלי, מכי קפלה מעי״ט, דאין גודלין פתילה בי״ט, ונמצא שאין כאן שבר כלי שנשבר בי״ט, הילכך מדליקין בה. והלכה כר׳ עקיבא: 
+
+
+
+Mishnah 4
+
+<b>שפופרת של ביצה.</b> הקליפה הקשה העליונה שהביצה מונחת בתוכה:
+<b>בשביל שתהא מנטפת.</b> טפה טפה לתוך הנר, וטעמא גזירה שמא יסתפק ממנו, וכיון שהקצהו לנר חייב משום מכבה:
+<b>ואפילו היא של חרס.</b> דמאיס, אפילו הכי גזרינן, שכיון שאין הפתילה הדולקת בתוך הכלי שיש בו השמן, אתי לאסתפוקי מיניה, דסבר אין כאן משום מכבה:
+<b>ורבי יהודה מתיר.</b> דלא גזר דילמא אתי לאסתפוקי מיניה, שהרי הוא רואה השמן נוטף על הפתילה שתחתיו:
+<b>אם חברה היוצר מתחלה כו׳</b> והוא הדין אם חברה בעל הבית בסיד או בחרסית מערב שבת ליכא למיחש, דמשום איסורא דשבת בדיל מיניה:
+<b>ויתן ראש הפתילה.</b> שהוא יוצא מן הצד לשאוב השמן ונמשך דרך הפתילה לראש הדולק. ואשמעינן מתניתין פלוגתא דר״י ורבנן בשפופרת של ביצה, ובחרס, ובקערה. דאי אשמעינן שפופרת של ביצה בהא קאמרי רבנן, דכיון דלא מאיסא אתי לאסתפוקי מינה, אבל של חרס דמאיס אימא מודו ליה לרבי יהודה. ואי אשמעינן של חרס, בהא קאמר ר״י, אבל בההיא אימא מודה להו לרבנן. ואי אשמעינן הני תרתי, בהא קאמר ר״י מפני שהשפופרת של ביצה והחרס מונחים בתוך חלל הנר למעלה, ולא מפסיק מידי בין הנר ובינם, וליכא למגזר שמא יסתפק דבדיל מיניה, אבל בקערה דמפסקא, שהרי אצל הנר מונחת ויש כאן הפסק וליכא למימר גופיה הוא אימא מודה דנגזור. ואי אשמעינן בההיא, בההיא קאמרי רבנן, אבל בהנך תרתי מודו לר״י, צריכא. והלכה כחכמים: 
+
+
+
+Mishnah 5
+
+<b>מפני עובדי כוכבים.</b> כגון פרסיים שאין מניחין להדליק אור ביום אידם אלא בבית עבודת כוכבים שלהם:
+<b>מפני לסטים.</b> שלא יראו שיש שם אדם ויבואו עליו:
+<b>מפני רוח רעה.</b> השורה עליו, וכשאינו רואה נוח לו. ורמב״ם פירש רוח רעה, מין ממיני החולי הבא לבעלי המרה השחורה, שלא ינוחו אלא כשישבו בחשך ובהסתרה מבני אדם:
+<b>ואם בשביל החולה שיישן פטור.</b> האי חולה חולה שיש בו סכנה הוא, דאילו מכבה בשביל חולה שאין בו סכנה חייב למאי דסבר האי תנא דמלאכה שאינה צריכה לגופה חייב עליה. וכן מפני עובדי כוכבים, מפני לסטים, מפני רוח רעה, כולהו אית בהוא סכנה. ובדין הוא דלתני מותר, אלא משום דבעי למתני סיפא חייב, תנא רישא פטור:
+<b>כחס על הפתילה חייב.</b> ואע״ג דאינו צריך לגוף הכבוי אלא לצורך דבר אחר, שלא תדלק הפתילה או שלא יפקע הנר חייב, דמלאכה שאינה צריכה לגופה חייב עליה:
+<b>פוטר בכולן חוץ מן הפתילה.</b> שאין לך כבוי הצריך לגופו, אלא כבוי של פחמים, וכבוי של הבהוב פתילה, שעושה הכבוי להאחיז האור מהר כשירצה להדליקו. ואין הלכה כר״י:
+<b>שהוא עושה פחם.</b> שהוא מתכוין לעשותה עכשיו בכבוי זה פחם, שתהא מהובהבת להאיר יפה: 
+
+
+
+Mishnah 6
+
+<b>בשעת לידתן.</b> בשעת סכנה מזומן פורענותא:
+<b>ובחלה ובהדלקת הנר.</b> לפי שצרכי הבית הן והיא מצויה בבית, תלויין בה: 
+
+
+
+Mishnah 7
+
+<b>צריך אדם לומר בתוך ביתו.</b> וצריך לממרינהו בניחותא כי היכי דלקבלו מיניה:
+<b>עם חשיכה.</b> כשהוא סמוך לחשיכה ויש עדיין שהות ביום לעשר ולערב, אבל קודם לחשיכה הרבה לא, דלמא פשעי ואמרי עדיין יש שהות ביום:
+<b>עשרתם.</b> לסעודת שבת, שאף אכילת עראי של שבת קובעת למעשר:
+<b>ערבתם.</b> ערובי תחומין וחצרות. והני תרתי שייך לממרינהו בלשון שאלה דשמא כבר עשו, אבל בנר לא שייך למימר הדלקתם את הנר, דדבר הנראה לעין הוא אי אדליק אי לא אדליק:
+<b>ספק חשיכה.</b> מתחלת שקיעת החמה כל זמן שנראה כוכב אחד בלבד ודאי יום, וכל זמן שנראים שני כוכבים בינונים הוא ספק חשיכה, וקרוי בין השמשות, ונותנים עליו חומרי יום וחומרי לילה, ומשיראו ג׳ כוכבים בינונים הוא ודאי לילה לכל דבר:
+<b>אין מעשרין את הודאי.</b> דתקון מעליא הוא. ואע״ג דאינו אסור אלא משום שבות, קסבר האי תנא דגזרו על השבות אף בין השמשות:
+<b>ואין מטבילין את הכלים.</b> להעלותן מידי טומאתן, דהוי כמתקן כלי, ואית ביה נמי שבות:
+<b>ואין מדליקין את הנרות.</b> כל שכן, דספיקא דאורייתא הוא, וזו ואצ״ל זו קתני. ורבותי פירשו ואין מדליקין את הנרות אין אומרים לנכרי להדליק:
+<b>אבל מעשרים את הדמאי.</b> ולא דמי למתקן דרוב עמי הארץ מעשרין הן:
+<b>ומערבין.</b> עירובי חצירות, דחומרא בעלמא הוא, אבל לא עירובי תחומין דיש להם סמך מקראי:
+<b>וטומנין את החמין.</b> בדבר שאינו מוסיף הבל, דאילו בדבר המוסיף הבל אפילו מבעוד יום אסור. וטעמא דטומנין את החמין בין השמשות בדבר שאינו מוסיף הבל, שלא אסרו להטמין את החמין בשבת עצמו בדבר שאינו מוסיף הבל אלא גזירה שמא ימצא קדרתו שנצטננה וירתיחנה באור ונמצא מבשל בשבת, ובין השמשות ליכא למגזר בהכי, דסתם קדרות בין השמשות רותחות הן וליכא למיחש שמא נצטננה וירתיחנה, הילכך טומנין את החמין בין השמשות אע״פ שאין טומנין בשבת:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כירה.</b> מקום עשוי בארץ כדי שפיתת שתי קדרות והאש עוברת תחת שתי הקדרות:
+<b>בגבבא.</b> עצים דקים כקש שגובבין מן השדה:
+<b>נותנים עליה תבשיל.</b> מערב שבת להשהותו שם בשבת:
+<b>בגפת.</b> פסולת של זיתים ושומשמין לאחר שהוציאו שמנן:
+<b>לא יתן.</b> מערב שבת כדי להשהותה שם בשבת:
+<b>עד שיגרוף.</b> הגחלים ויוציאם מן הכירה:
+<b>או שיתן האפר.</b> על גבי גחלים לכסותם ולצננם, וטעמא גזירה שמא יחתה בגחלים בשבת כדי למהר בשולו. ודוקא בתבשיל שלא בשל כל צרכו, או אפילו בשל כל צרכו ומצטמק ויפה לו, הוא דגזרינן שמא יחתה, אבל תבשיל שלא בשל כלל או בשל כל צרכו ומצטמק ורע לו מותר להשהותו על גבי כירה אע״פ שאינה גרופה וקטומה ולא חיישינן שמא יחתה, הואיל והסיח דעתו ממנו. וכן תבשיל שבשל כל צרכו והשליך בתוכו אבר חי סמוך לבין השמשות, נעשה הכל כתבשיל שלא בשל כלל שהרי הסיח דעתו ממנו:
+<b>בש״א.</b> מים חמין נותנין על גבי כירה לאחר שגרף, דלא צריכי לבשולי וליכא למגזר שמא יחתה:
+<b>אבל לא תבשיל.</b> אע״פ שגרף, שא״א לגרף כל הגחלים עד שלא ישאר שם ניצוץ אחד, ואתי לחתויי מאחר דניחא ליה בבשוליה:
+<b>בש״א נוטלים וכו׳</b> אפילו חמין דשרינן להשהות על גבי כירה גרופה ושנתן את האפר, לאחר שנטלן אין מחזירין דמיחזי כמבשל בשבת:
+<b>וב״ה אומרים.</b> בין חמין בין תבשיל יכולין להחזיר לאחר שנטלן. ולא שרו ב״ה להחזיר אלא בעודן בידו שלא הניחן ע״ג דבר אחר, אבל לאחר שהניחן בקרקע או על גבי דבר אחר אסור להחזירן אפילו לבית הלל, דהוי כמטמין לכתחלה בשבת: 
+
+
+
+Mishnah 2
+
+<b>תנור.</b> מתוך שצר למעלה ורחב למטה נקלט חומו לתוכו טפי מכירה, ואפילו הסיקוהו בקש ובגבבא חיישינן שמא יחתה דלעולם אינו מסיח דעתו ממנו:
+<b>בין מעל גביו.</b> לסמוך אצל דופנו:
+<b>כופח.</b> עשוי ככירה, אלא שארכו כרחבו ואין בו אלא מקום שפיתת קדרה אחת, והאש עוברת תחתיה והבלו רב מהבל הכירה, שהכירה פתוחה מלמעלה שיעור שתי קדרות והכופח אין פתוח אלא שיעור קדרה אחת, ופחות מהבל התנור: 
+
+
+
+Mishnah 3
+
+<b>אין נותנין.</b> בשבת:
+<b>ביצה בצד המיחם.</b> קומקום של נחושת שמחממים בו המים ע״ג האש:
+<b>שתתגלגל.</b> שתצלה קצת עד שתהא מגולגלת כלומר מעורבת:
+<b>ולא יפקיענה בסודרין.</b> לא ישברנה על סודר שהוחם בחמה כדי שתצלה בו, דגזרינן תולדות חמה אטו תולדות האור:
+<b>ור״י מתיר.</b> דסבר לא גזרינן תולדות חמה אטו תולדות האור. ואין הלכה כרבי יוסי:
+<b>לא יטמיננה בחול ובאבק דרכים.</b> שהוחמו מכח החמה, ובהא לא שרי רבי יוסי דגזר חול אטו רמץ, הואיל ותרווייהו דרך הטמנה אתי למימר מה לי רמץ מה לי חול. אי נמי גזר ר׳ יוסי שמא יזיז עפר ממקומו, שמא לא יהא שם חול עקור ככל הצורך ואתי לאזוזי עפר הדבוק, והוי תולדה דחורש: 
+
+
+
+Mishnah 4
+
+<b>סלון.</b> צינור שממשיכין המים לתוכו, והיה אותו צינור משוקע בחמי טבריא ומתחמם מכח אותם המים החמים, וכשהיו המים צוננין נמשכין בתוכו מתחממין באותו סלון שנתחמם בתוך חמי טבריא. ואמרו חכמים שהמים שנמשכו באותו צינור בשבת דינם כדין חמין שהוחמו בשבת שאסורים לרחוץ בהן אפילו אבר קטן, ואסורים אף בשתיה. והמים שעוברים בו ביום טוב דינם כדין חמין שהוחמו ביו״ט שאסורים לרחוץ בהם כל הגוף, אבל מותר לרחוץ בהן ידיו ורגליו, ומותרין בשתיה והלכה כחכמים. וחזרו בהם אנשי טבריא ושברו את הסלון:
+<b>מוליאר.</b> פירשו בגמרא מים מבפנים וגחלים מבחוץ, והוא כלי שיש לו בית קיבול קטן אצל דופנו מבחוץ מחובר לו ונותנים שם גחלים, והמים בקבולו הגדול, ואם גרפוהו מן הגחלים מבעוד יום שותין מן המים שבקבולו הגדול בשבת, ואע״פ שהוחמו קצת מחמת כלי, לפי שאינו מוסיף הבל אלא משמר ומקיים חום שלהם שלא יצטננו:
+<b>אנטיכי.</b> הוא כלי נחושת שיש לו שתי שולים ומשימין המים למעלה והאש למטה בין שתי השולים, ומתוך שהאש למטה בין שתי השולים חומו נשאר הרבה, ואע״פ שגרף הגחלים מע״ש המים מתחממים בו בשבת, לפיכך אין שותים מהם בשבת: 
+
+
+
+Mishnah 5
+
+<b>המיחם.</b> קומקום של נחושת שמשימין אותו על גב האש לחמם המים שבתוכו:
+<b>שפינהו.</b> מעל הכירה ויש בתוכו מים חמין:
+<b>לא יתן לתוכו.</b> מים מועטים כדי שיתחממו מן המים החמין שנשארו בתוך המיחם, דהוה ליה כמבשל בשבת:
+<b>אבל נותן לתוכו.</b> מים מרובים עד שישובו הכל פושרין:
+<b>או לתוך הכוס.</b> ואע״פ שהוא כלי שני דוקא להפשירן מותר, אבל מועטים כדי שיוחמו לא, דסבירא ליה להאי תנא דכלי שני מבשל. ולקמן תנינן אבל נותן הוא לתוך הקערה דמשמע דכלי שני אינו מבשל. והלכה דכלי שני אינו מבשל:
+<b>שהעבירן.</b> מן האור:
+<b>מרותחין.</b> בין השמשות:
+<b>לא יתן לתוכן תבלין.</b> משתחשך, דכלי ראשון כל זמן שרותח מבשל:
+<b>אבל נותן הוא לתוך הקערה.</b> דכלי שני אינו מבשל:
+<b>תמחוי.</b> כמין קערה גדולה שמערה כל האילפס לתוכו ומשם מערה לקערות:
+<b>לכל הוא נותן.</b> אפילו לכלי ראשון:
+<b>חוץ מדבר שיש בו חומץ או ציר.</b> הנוטף ממליחת דגים שהם מבשלין התבלין, ואין הלכה כר״י. ודוקא תבלין הוא דאסור ליתן בכלי ראשון אפילו לאחר שהעבירו מן האור, אבל מלח אפילו בכלי ראשון לא בשלה, אלא ע״ג האור בלבד, לפיכך מותר לתת מלח אפילו בכ״ר לאחר שהעבירו מן האור: 
+
+
+
+Mishnah 6
+
+<b>אין נותנין.</b> בשבת:
+<b>כלי תחת הנר לקבל בו את השמן.</b> המטפטף, משום דשמן מוקצה הוא ואסור לבטל כלי מהיכנו, כלומר להושיב כלי במקום שלא יוכל עוד ליטלו משם, דהוה ליה כקובע לו מקום ומחברו בטיט ודמי למלאכה, וכלי זה משיפול בו השמן מוקצה הוא ואסור לטלטלו:
+<b>אין ניאותין.</b> אין נהנין מן השמן המטפטף מן הנר בשבת, לפי שאינו מן המוכן שכבר הוקצה להדלקה:
+<b>מטלטלין נר חדש.</b> שאינו מאוס וחזי לאשתמושי ביה:
+<b>אבל לא ישן.</b> דמוקצה מחמת מיאוס הוא:
+<b>חוץ מן הנר הדולק.</b> בעוד שהוא דולק אסור, גזירה שמא יכבה ולית ליה לר״ש מוקצה מחמת מיאוס, ולא מוקצה מחמת איסור. ואין הלכה כר״ש שמתיר לטלטל כל הנרות חוץ מן הנר הדולק, שנר שהדליקוהו ללילי שבת אע״פ שכבה אסור לטלטלו כל אותו שבת, דמגו דאיתקצאי לבין השמשות אתקצאי לכולי יומא, אבל בשאר נרות הלכה כמותו שאין מוקצה לשבת אלא מוקצה מחמת חסרון כיס דמודה ביה ר״ש:
+<b>נותנים כלי תחת הנר.</b> בשבת לקבל ניצוצות של שלהבת הנוטפות מן הנר כדי שלא ידלק מה שתחתיו דניצוצות אין בהם ממש ואין הכלי מבוטל מהיכנו בהכי:
+<b>ולא יתן לתוכו מים.</b> ואפילו מערב שבת, דגזרינן ערב שבת אטו שבת, ובשבת אי הוה עביד כי האי גוונא הוי מכבה וחייב, הילכך בערב שבת אסור:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>במה טומנין.</b> הבא לסלק קדרה מעל גבי כירה בע״ש ולטמנה בדבר אחר, ואמרו חכמים אין טומנין בדבר המוסיף הבל אלא בדבר המעמיד הבל, איזהו דבר המוסיף ואסור:
+<b>לא בגפת.</b> פסולת של זיתים ושומשמין, כשהוא כנוס יחד חם מאד:
+<b>לחים.</b> יש בהן הבל הרבה יותר מיבשין:
+<b>זגין.</b> קליפי הענבים. חרצנים, גרעיני הענבים:
+<b>מוכין.</b> כל דבר רך קרוי מוכין, כגון צמר גפן ותלישי צמר רך של בהמה וגרירת בגדים בלויים:
+<b>בזמן שהן לחין.</b> אכולהו קאי אתבן וזגין ומוכין ועשבים. ולחין שאמרו לחין מחמת עצמן לא לחין מחמת משקין שנפלו עליהן לאחר שיבשו, ומוכין לחין מחמת עצמן משכחת לה, כגון בצמר הסמוך לאליה או בצמר שבין ירכות הבהמה:
+<b>נסורת.</b> פסולת שמנסרין הנגרים מן העץ כשמגררים אותו במגירה:
+<b>נעורת.</b> דק דק שמנערין מן הפשתן כשמנפצין אותו:
+<b>ר״י אוסר בדקה.</b> בנעורת של פשתן דקה, אבל בנסורת מודה דשרי בין דקה בין גסה. ואין הלכה כרבי יהודה. ומה שאסרו להטמין מבעוד יום בדבר המוסיף הבל, גזירה שמא יטמין ברמץ ויבא לחתות בגחלים משתחשך. ואסרו להטמין בשבת בדבר שאינו מוסיף הבל ואע״פ שאינו מבשל, גזרה שמא ימצא קדרתו שנצטננה וירתיחנה באור בשבת. ובין השמשות מותר להטמין בדבר שאינו מוסיף הבל כדאמרינן בס״פ במה מדליקין. דליכא למגזר שמא ימצא קדרתו שנצטננה וירתיחנה, דסתם קדרות בין השמשות רותחות הן. ורמב״ם פירש בסתם קדרות בין השמשות רותחות הן, פירוש שאין הדעת סובלתו, מפני שבוש הנוסחאות וגרסאות מהופכות שנמצא בגמרא שלפניו בפרק במה מדליקין, שהוא היה גורס מפני מה אמרו אין טומנין בדבר שאינו מוסיף הבל משחשיכה גזירה שמא יטמין ברמץ, ומפני מה אמרו אין טומנין בדבר המוסיף הבל מבע״י גזירה שמא ירתיח, ואין הגרסות כן, אלא מפני מה אמרו אין טומנין בדבר שאינו מוסיף הבל משחשיכה גזירה שמא ירתיח, ואין טומנין בדבר המוסיף הבל מבעוד יום גזירה שמא יטמין ברמץ: 
+
+
+
+Mishnah 2
+
+<b>שלחין.</b> עורות. תרגום והפשיט, וישלח:
+<b>ומטלטלין אותן.</b> בין שטמן בהן בין שלא טמן בהן, דחזו למזגא עלייהו, כלומר להשען עליהם:
+<b>ואין מטלטלין אותן.</b> דמוקצות הן לטוות ולארוג, ואף על פי שטמן בהן לפי שעה לא הפקירן לגמרי כשלא יחדן להטמנה, אבל יחדן להטמנה מטלטלם:
+<b>כיצד יעשה.</b> זה שטמן בהם כיצד יטול קדרתו, הואיל ואסור לטלטלן והרי היא טמונה כולה בהן:
+<b>נוטל.</b> כסוי של קדרה שיש תורת כלי עליו, ואע״פ שהן עליו לא איכפת לן דלא נעשה בסיס להן שאין עשוי אלא לכסות את הקדרה:
+<b>רבי אלעזר אומר קופה מטה על צדה ונוטל.</b> כשבא ליטלה מטה את הקופה על צדה, שמא יטול את הקדרה ויפלו הגיזין שמכאן ומכאן לתוך הגומא שיש בה הקדרה ואם יצטרך לחזור ולהטמינה לא יוכל לטלטל הגיזין לכאן ולכאן ולעשות גומא ולהחזירה לתוכה:
+<b>וחכ״א נוטל.</b> את הקדרה ואם לא נפלו הגיזין שמכאן ומכאן ולא נתקלקלה הגומא מחזיר הקדרה למקומה, ולא אסרינן ליה ליטול את הקדרה לכתחלה גזירה שמא תתקלקל הגומא. ומודים חכמים שאם נתקלקלה הגומא שלא יחזיר. והלכה כחכמים:
+<b>לא יכסנו משתחשך.</b> שאסור להטמין בשבת בין בדבר המוסיף הבל בין בדבר שאינו מוסיף הבל בדרך הטמנה:
+<b>ונותן.</b> בשבת, תחת הכר שמשים מראשותיו ואע״פ שהוא מלא מוכין או נוצה, שאין דרך הטמנה בכך:
+<b>כסת.</b> גדול מכר:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>במה בהמה יוצאה.</b> לפי שאדם מצווה על שביתת בהמתו בשבת, ומידי דמנטרא ביה הבהמה לא הוי כמשאוי ומידי דלא מנטרא ביה הוי כמשאוי:
+<b>אפסר.</b> חבל שקושרים על פי הבהמה:
+<b>והנאקה.</b> בגמרא מוקי לה בנאקה לבנה דוקא שצריכה נטירותא יתירתא:
+<b>בחטם.</b> לוקחין כמין טבעת של ברזל ונוקבין חוטם הנאקה ומכניסין אותו בתוכו:
+<b>לובדקס.</b> חמור הבא ממדינת לוד, והם קשים וחזקים וצריכין שמירה יותר משאר חמורים הנמצאים בישוב:
+<b>בפרומביא.</b> רסן של ברזל:
+<b>בשיר.</b> כמין אצעדה סביב צוארו וטבעת קבועה בו ומכניסין בטבעת חבל ומושכין הבהמה:
+<b>וכל בעלי השיר.</b> כגון כלבים של ציידים וחיות קטנות:
+<b>יוצאים בשיר.</b> כרוך על צוארן החבל הקבוע בשיר:
+<b>ונמשכין בשיר.</b> ואם רצה מושך הבהמה בחבל שבשיר:
+<b>ומזין עליהן.</b> במקומן כמות שהן בצואר הבהמה, אם נטמאו במת:
+<b>וטובלין במקומן.</b> מכניסים הבהמה במים להטביל השיר. ואף על גב דקי״ל שכל הכלים המיוחדים לבהמה אין מקבלין טומאה, השיר וכיוצא בו מקבל טומאה וצריך טבילה, הואיל ונעשו לאדם שינהיג בו את הבהמה, ככלי העשוי לתשמיש אדם דמי: 
+
+
+
+Mishnah 2
+
+<b>במרדעת.</b> כמין אוכף קטן, ומניחים אותו על החמור כל היום כולו כדי שיתחמם:
+<b>בזמן שהיא קשורה לו.</b> מערב שבת, דגלי דעתיה שהחמור צריך לו לחממו, כדאמרי אינשי חמרא אפילו בתקופת תמוז קריר ליה ולאו משאוי הוא. אבל לקשור מרדעת על החמור בשבת אסור, לפי שאי אפשר לקשרה לו אלא אם כן סומך עצמו בצדי הבהמה ונמצא משתמש בבעל חיים, ואם עבר וקשרו אסור לצאת בו:
+<b>לבובין.</b> בעור שקושרים להם כנגד זכרות שלא יעלו על הנקבות:
+<b>שחוזות.</b> שאוחזים אליה שלהן קשורה למעלה כדי שיעלו עליהן זכרים:
+<b>כבולות.</b> שכובלים אליה שלהן וקושרים אותה ברגליהן כדי שלא יעלו עליהן זכרים:
+<b>כבונות.</b> שקושרים בגד סביב הכבשים ביום שנולדים לשמור צמרן שלא יטנף:
+<b>צרורות.</b> דדיהן צרורות, פעמים ליבש החלב שמהדקים אותן בחוזק, ופעמים קושרין להן כיס בדדיהן שלא יטפטף החלב לארץ ויפסד:
+<b>ר׳ יוסי אוסר בכולן.</b> דמשאוי הוא:
+<b>חוץ מן הכבונות.</b> שהוא שמירת צמרן שלא יטנף והוי להו תכשיט:
+<b>יוצאות צרורות ליבש.</b> ר׳ יהודה סבירא ליה כתנא קמא דלאו משאוי הוא, מיהו, ליבש דמיהדק שפיר ליכא למיגזר דלמא נפיל ואתי לאתויי, אבל לחלב דלא מיהדק שפיר אסור, חיישינן דלמא נפיל ואתי לאתויי. והלכה כתנא קמא: 
+
+
+
+Mishnah 3
+
+<b>מטוטלת.</b> חתיכה של מטלית קשורה בזנבו לסימן או לדבר אחר:
+<b>עקוד.</b> שקושרים ידיהם עם הרגלים בכבלים שלא יברחו:
+<b>רגול.</b> שכופפים ידו על זרועו וקושרין:
+<b>לא יקשור גמלים זה בזה וימשוך.</b> אחד, וכולן הולכין, שלא יראה כמוליכן לשוק למכרן:
+<b>אבל מכניס הוא חבלים לתוך ידו.</b> והוא שלא יהיו ראשי החבלים תלויין ויוצאין מתחת ידו לארץ טפח או יותר, כדי שלא יראה כמו שנושא חבלים תלויין בידו:
+<b>ובלבד שלא יכרוך.</b> לאו לענין שבת קא מיירי השתא אלא לענין כלאים, והכי קאמר המכניס חבלים בידו קצתם של פשתן וקצתם של צמר לא יכרוך זו בזו, דכי כריך להו הוו כלאים וידו מתחממת באחיזתן ואסור:   
+
+Mishnah 4
+
+<b>בזוג.</b> כמין פעמון שתולין בצואר הבהמה שתשמיע קול בהליכתה:
+<b>אף על פי שהוא פקוק.</b> במוכין דהשתא אין הענבל שלו מקשקש להשמיע קול מפני שנראה כמוליכו למכור בשוק:
+<b>בסולם שבצוארו.</b> כשיש לו מכה נותנים בצוארו עצים כמין שתי וערב כדי שלא יחזור ראשו לחכך חבורתו:
+<b>ולא ברצועה שברגלו.</b> בהמה שמכה רגליה זו בזו בהליכתה עושין לה כמין טבעת של רצועה עבה וקושרים אותה במקום שרגליה מנקשות זו בזו:
+<b>בחוטין.</b> שעושים להן לסימנא שלא יתחלפו בתרנגולות אחרים:
+<b>ולא ברצועות.</b> שקושרין שתי רגליהן יחד ברצועה קצרה שלא ידלגו וישברו את הכלים:
+<b>בעגלה שתחת האליה.</b> כמין עגלה קטנה קושרין תחת האליה של הכבשים שאלייתן גדולה כדי שלא תלקה באבנים ובסלעים:
+<b>חנונות.</b> עץ אחד יש ששמו יחנון, מביאין קיסם ממנו ומניחין לה בחוטמה כדי שתתעטש ויפלו התולעים שבראשה. ולזכרים אין צריכין לעשות כן שמתוך שמנגחים זה בזה נופלים התולעים מאליהם:
+<b>בגימון.</b> כמין עול של גמי נותנים על צואר העגל שיהא למוד לכוף ראשו כשיגדל:
+<b>בעור הקופר.</b> שרץ שנימיו חדין כמחט, וקושרין עורו בדדי הפרה שלא יינקוה השרצים:
+<b>ולא ברצועה שבין קרניה.</b> בין לנוי בין לשמור אסור, דכל נטירותא יתירתא משאוי הוא:
+<b>פרתו של רבי אלעזר בן עזריה.</b> לא שלו היתה אלא של שכנתו, ועל שלא מיחה בה נקראת על שמו:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>במה אשה.</b> שבראשה. אכולהו קאי אחוטי צמר ופשתן ורצועה שמקלעת בהן שער שבראשה, ומה טעם לא תצא בהם בשבת מפני שאמרו חכמים בחול לא תטבול בהם עד שתרפם, לפיכך בשבת לא תצא בהם דלמא מתרמיא לה טבילה של מצוה ושריא להו ואתיא לאתויינהו ארבע אמות ברשות הרבים:
+<b>עד שתרפם.</b> שתתירם קצת שיהיו רפויין ויכנסו המים ביניהם שלא יהיו חוצצים בטבילה:
+<b>בטוטפת.</b> ציץ שקושרין על המצח מאזן לאזן:
+<b>סנבוטין.</b> תלויין בטוטפת ובאין על הצדעים עד הלחיים. עניות עושות אותן של מיני צבעונין, עשירות עושות אותן של כסף ושל זהב. ומתוך שחשובין הן חיישינן דלמא שלפא ומחוייא לחברתה:
+<b>בזמן שאינן תפורין.</b> בשבכה שבראשה, אבל תפורים ליכא למיחש לאחויי, שאינה נוטלת השבכה מראשה ברשות הרבים שהרי היא מגלה שערה:
+<b>בכבול.</b> חתיכה של בגד כמו מצנפת קטנה שקושרין אותה על המצח ונותנין הציץ עליה כדי שלא יזיק הציץ במצח, ופעמים שהאשה מתקשטת בו בלא ציץ:
+<b>לרשות הרבים.</b> אבל לחצר שרי. וכל הנזכר למעלה אסורים אף בחצר, דגזור בהו שלא תתקשט בשבת כלל לא בחצר ולא ברשות הרבים, ובכבול התירו, שלא לאסור את כל תכשיטיה ותתגנה על בעלה. ורמב״ם פירש דלרשות הרבים קאי אכולהו תכשיטין האמורין במתניתין דכולהו לא אסירי אלא גזירה שמא תעבירם האשה ד׳ אמות ברשות הרבים:
+<b>עיר של זהב.</b> עטרת זהב עשויה כמין עיר צורת ירושלים:
+<b>ולא בקטלא.</b> תכשיט שנתון בצואר בדוחק והאשה חונקת עצמה בו כדי שתראה בעלת בשר, ובערבי מכנק״א:
+<b>ולא בנזמים.</b> נזמי האף, אבל נזמי האזן יוצאין בהם:
+<b>חותם.</b> צורה לחתום בה אגרות או כל דבר סתר, ואע״ג דתכשיט הוא לה אסור, דלמא שלפא ומחויא, אבל יש עליה חותם דלאו תכשיט הוא לה אמרינן לקמן דחייבת חטאת, ואע״פ שמוציאתו באצבעה דרך מלבוש, לפי שפעמים שהבעל מסיר אותו מאצבעו ונותן אותו לאשתו להצניעו והיא נותנתו באצבעה והולכת בו, ונמצא שדרך הוצאתו בכך. וכן טבעת שאין עליה חותם דלא הוי תכשיט לאיש, חייב חטאת אע״פ שמוציאו באצבעו דרך מלבוש, שפעמים שהאשה נותנתו לו שיוליכנו לאומן והוא מוציאו באצבעו:
+<b>ואם יצאת.</b> האשה בכל הנך דאסרינן עד הכא במתניתין אינה חייבת חטאת, דכולהו תכשיטין נינהו ורבנן הוא דגזור בהו דלמא שלפא ומחויא:   
+
+Mishnah 2
+
+<b>בסנדל המסומר.</b> של עץ הוא ותוחבים בו מסמרות לחזקו, ואסרוהו בשבת וביום טוב משום מעשה שהיה, שפעם אחת היו נחבאים במערה מפני הגזירה ושמעו קול מעל גבי המערה כסבורין שעליהן הן באים דחקו זה את זה והרגו זה את זה במסמרים שבסנדליהן, ומפני שמעשה זה בשבת היה אסרוהו בשבת, וביום טוב שהוא יום של כנופיא כמו שבת:
+<b>ולא ביחיד.</b> ולא בסנדל יחיד:
+<b>בזמן שאין ברגלו מכה.</b> אית דאמרי טעמא שמא יחשדוהו שהסנדל השני טמון לו תחת כנפיו ומוציאו בשבת, ואית דאמרי דילמא מחייכי עליה ושליף ליה לזה שברגלו ומייתי ליה בידיה, ומיהו בזמן שיש ברגלו מכה שרי לצאת בסנדל יחידי ברגל שאין בו מכה, מפני שמכתו מוכחת עליו:
+<b>ולא בקמיע.</b> שתולין לרפואה:
+<b>שאינו מן המומחה.</b> מאדם מומחה שריפא ג׳ בני אדם, אבל קמיע הנלקח מאדם מומחה שריפא ג׳ בני אדם בשאר קמיעות, אע״ג דלאו אתמחי קמיעא שרי, דתכשיט הוא לחולה כאחד ממלבושיו:
+<b>וקסדא.</b> כובע של ברזל:
+<b>מגיפין.</b> כמין בתי שוקים של ברזל שלובשים במלחמה, ולפי שאין לובשין אותן אלא בשעת מלחמה אסור ללבשן בשבת: 
+
+
+
+Mishnah 3
+
+<b>במחט נקובה.</b> שתופרים בה, דלאו תכשיט הוא, וחייבת חטאת אע״פ שמוציאה אותה במלבושיה ולא בידה, שאומן שהוציא דרך אומנתו חייב חטאת:
+<b>בכוליאר.</b> כלי שהאשה מעגלת בראשה כמין טבעת שמסבב הראש, והוא משאוי לפי שאין רוב הנשים יוצאות בו:
+<b>בכובלת.</b> קשר של כסף או של זהב שקשור בתוכו בושם להעביר ריח רע שבאשה:
+<b>של פלייטון.</b> מור, שקורין מוסק״ו:
+<b>וחכמים פוטרין.</b> דסברי תכשיטין נינהו ולכתחלה לא רשאה דלמא שלפא ומחויא. והלכה כחכמים: 
+
+
+
+Mishnah 4
+
+<b>לא יצא.</b> אם לא לצורך מלחמה:
+<b>תריס.</b> מגן עשוי כתבנית משולש:
+<b>אלה.</b> מגן עגול, ושניהם של עץ. ואני שמעתי אלה מצ״א בלע״ז, ובערבי דסו״ס:
+<b>וכתתו חרבותם לאתים.</b> ואי תכשיטין נינהו לא יהיו בטלים לעתיד:
+<b>בירית.</b> אצעדה על השוק להחזיק בתי שוקים שלא יפלו ויראו שוקיה, הלכך טהורה דלאו תכשיט לנוי הוא, וכלי תשמיש נמי לא הוי אלא כלי המשמש כלי, דומיא דטבעות הכלים שהן טהורים:
+<b>יוצאין בה.</b> דדרך לבישה היא, וליכא למיחש דלמא שלפא ומחויא דלא מגליא שוקה:
+<b>כבלים טמאין.</b> משפחה אחת היתה בירושלים שהיו פסיעותיהן גסות והיו בתוליהן נושרים, והטילו שלשלת בין בירית לבירית שבשוקיה ונעשה כבלים כדי שלא יהיו פסיעותיהן גסות ולא יהיו בתוליהן נושרים, הילכך שלשלת תשמיש דאדם הוא ולא תשמיש כלי לפיכך היא מקבלת טומאה:
+<b>ואין יוצאין בהם.</b> דלמא שלפא לשלשלת שהיא של זהב ומחויא, דכי שקלא לשלשלת לא מגליא שוקה שהרי בירית במקומה עומדת: 
+
+
+
+Mishnah 5
+
+<b>חוטי שער.</b> שער תלוש שעשתה אותו כמין חוטין וקולעת בהן שערה, או אפילו קשרה אותן על פדחתה קשר מהודק, יוצאה בהן, דלא דמי לחוטי צמר וחוטי פשתן דלעיל, לפי שהמים נכנסים בהם, ואי מתרמיא לה טבילה אינה צריכה שתתירם ולא אתיא לאתויינהו:
+<b>בין משלה בין משל חברתה בין משל בהמה.</b> צריכי, דאי תנא משלה משום דלא מאיס לה אבל חברתה דמאיס לה אימא ניחוש דלמא שלפא להו ואתיא לאתויינהו, ואי תנא של חברתה משום דבת מינה היא לא מינכר ולא מחייכי עלה ומשום הכי ליכא למיחש דלמא שלפא ואתיא לאתוייה, אבל דבהמה דלאו בת מינה היא ומינכר אימא ניחוש דלמא שלפא לה ואתיא לאתוייה, צריכא:
+<b>בזמן שהן תפורין.</b> לשבכה שבראשה, דתו לא שלפא להו לאחויי:
+<b>לחצר.</b> אכבול ואפאה נכרית קאי, דאסרוה לעיל למיפק ביה לרשות הרבים, והשתא אשמעינן דלחצר מותר:
+<b>פאה נכרית.</b> אשה שאין לה רוב שער, לוקחת שער נשים אחרות ומשימה בראשה ונראה כאילו הוא שערה:
+<b>במוך שבאזניה.</b> שנותנת לבלוע ליחה של צואת האזן:
+<b>שבסנדלה.</b> שלא יזיק הסנדל לכף רגלה:
+<b>לנדתה.</b> באותו מקום שיבלע בו הדם ולא יטנף בגדיה, ואע״פ שאינו קשור, דאי נפל לא אתיא לאתויי מפני מאיסותו. אבל מוך שבאזנה ושבסנדלה לא תצא בו אא״כ קשור ומהודק:
+<b>בפלפל.</b> שנותנת בפיה מפני ריח הפה:
+<b>ובגרגיר מלח.</b> שנותנת לרפואת חולי השינים:
+<b>שן תותבת.</b> נושבת בלחיים במקום השן שנפל לה:
+<b>ושן של זהב.</b> שן שנשתנה מראיתו מחמת עפוש, מכסה אותו בזהב:
+<b>רבי מתיר.</b> לצאת בה דלא שלפה ומחויא, שלא לגלות מומה:
+<b>וחכמים אוסרים.</b> כיון שהוא משונה משאר שיניה, דלמא מחייכי עלה ושלפא לה ואתיא לאתוייה. והלכה כחכמים: 
+
+
+
+Mishnah 6
+
+<b>בסלע.</b> מטבע שיש עליו צורה:
+<b>שעל הצינית.</b> מכה שתחת פרסות הרגל, וקושרים בה מטבע שיש עליו צורה לרפואה:
+<b>הבנות יוצאות בחוטין.</b> הקטנות מנקבות את אזניהן ואין עושין להן נזמין עד שיגדלו, ונותנין חוטין או קסמים באזניהן שלא יסתמו אזניהן:
+<b>ואפילו בקסמים.</b> רבותא קאמר, אע״ג דלאו תכשיט של נוי הוא, אורחייהו בהכי ולאו משאוי הוא:
+<b>ערביות.</b> בנות ישראל שבערביא:
+<b>יוצאות רעולות.</b> מעוטפות בראשן ופניהן מכוסות חוץ מן העינים, כדרך הערביות:
+<b>מדיות.</b> בנות ישראל שבמדי:
+<b>פרופות.</b> שמתעטפות בטלית ותולות רצועה בשפתה אחת כנגד צוארה ובשפתה השנית כורכת אבן או אגוז וקושרת הרצועה בכרך ואין הטלית נופלת מעליה: 
+
+
+
+Mishnah 7
+
+<b>פורפת.</b> מחברת. תרגום קרסים, פורפין:
+<b>ובלבד שלא תפרוף לכתחלה.</b> אמטבע לחודיה קאי, שלא תפרוף לכתחלה על המטבע מפני שאסור לטלטלו: 
+
+
+
+Mishnah 8
+
+<b>הקטע.</b> שנקטעה רגלו:
+<b>יוצא בקב שלו.</b> עושים לו כמין דפוס רגל וחוקק בו מעט לשום ראש שוקו בתוכו, ואינו נסמך עליו. ומותר לצאת בו דמנעל דידיה הוי, ור״י אוסר דלאו תכשיט הוא. והלכה כר״י:
+<b>ואם יש לו בית קבול כתיתין.</b> שנחקק בו כדי קבול של כתיתין דקין ומוכין להניח ראש שוקו עליהן, מקבל טומאת מגע. אבל אם אין לו אלא בית קבול שוקו בלבד בלא כתיתין, לאו בית קבול הוא לטומאה והוה ליה כפשוטי כלי עץ. דדומיא דשק בעינן דקבול שלו עשוי לטלטל על ידו מה שנותנין בו, אבל שוקו אינו מטלטל ע״ג הכלי:
+<b>סמוכות שלו.</b> יש קטע שתי רגליו והולך על שוקיו ועל ארכובותיו ועושה סמוכות של עור בשוקיו:
+<b>טמאים מדרס.</b> אם זב הוא, דהא לסמיכות גופו עבידי ומדרס הן ונעשו אב הטומאה:
+<b>ויוצאין בהם בשבת.</b> דתכשיט דידיה הן:
+<b>ונכנסין בהן לעזרה.</b> ואע״ג דתנן לא יכנס להר הבית במנעלו, הני לאו מנעל נינהו דלאו בראש רגליו הן:
+<b>כסא.</b> יש קטע שיבשו ונכווצו גידי שוקיו ואף על ארכובותיו אינו יכול לילך ועושה כמין כסא נמוך ויושב עליו וכשהוא מהלך נסמך על ידיו בספסלים קטנים ועוקר גופו מן הארץ ונדחף לפניו וחוזר ונח על אחוריו והכסא קשור לאחוריו:
+<b>סמוכות.</b> של אותו קיטע, עושה לו סמוכות של עור או של עץ לראשי שוקיו או רגליו התלויין, וכשהוא נשען על ידיו והוא עוקר עצמו נשען גם על רגליו קצת:
+<b>ואין יוצאין בהם בשבת.</b> דאיידי דתלו ולא מארגי, זמנין דמשתלפי ואתי לאתויינהו. ואית דאמרי מפני שאין צריכין לו כל כך והוו משאוי:
+<b>ואין נכנסין בהן לעזרה.</b> דמנעל נינהו:
+<b>אנקטמין.</b> כמין פרצוף אדם משונה שמשימין על הפנים להבעית בו התינוקות. פירוש אחר, חמור שהלצנים עושין ונושאין אותו על כתפיהן:
+<b>טהורים.</b> מלקבל טומאה, דלא כלי תשמיש ולא תכשיט הוא: 
+
+
+
+Mishnah 9
+
+<b>בקשרים.</b> בן שיש לו געגועים על אביו נוטל האב רצועה של מנעל ימין וקושרה לו לבן בשמאלו וכל זמן שאותו קשר עליו סרים הגעגועים מעליו, בסגולה. ולהכי תני הבנים, שאין לבנות געגועים על אביהן כמו הבנים:
+<b>בזוגין.</b> כמין פעמונים קטנים. תרגום פעמון זהב, זגא דדהבא:   
+
+Mishnah 10
+
+<b>החרגול.</b> מין חגב, כדכתיב (ויקרא י״א:כ״ב) את החרגול למינהו, ותולין אותו באזן ומרפאים בו כאב האזן:
+<b>ובשן של שועל.</b> דעבדי לשינתא. למאן דניים להקיצו, תולין עליו שן של שועל חי. ולמאן דלא ניים כדי שיישן, תולין עליו שן של שועל מת:
+<b>ובמסמר הצלוב.</b> מסמר שבעץ התלוי, אם יניחוהו על נפח שבמכה יסיר הנפח. ורמב״ם פירש שמשימין אותו בצואר מי שיש לו קדחת שלישית וירפאנו:
+<b>ורבי מאיר אומר אף בחול אסור.</b> ואין הלכה כר״מ, דקי״ל כל דבר שיש בו משום רפואה אין בו משום דרכי האמורי, ולא קרינן בהו ובחוקותיהם לא תלכו:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כלל גדול.</b> השוכח עיקר שבת. כסבור אין שבת בתורה, ואע״ג דמעיקרא שמע ועכשיו שכחו:
+<b>אינו חייב אלא חטאת אחת.</b> על כל השבתות שחלל דכולה שגגה חדא היא דכתיב (שמות ל״א:י״ג) את שבתותי תשמורו ומשמע שמירה אחת לשבתות הרבה:
+<b>היודע עיקר שבת.</b> שיש שבת בתורה ונאסרו בו מלאכות, ועשה מלאכות הרבה בשבתות הרבה ע״י שגגת שבת, שאינו יודע ששבת היום, חייב על כל שבת ושבת חטאת אחת, ועל זה נאמר (שם) ושמרו בני ישראל את השבת, דמשמע שמירה לכל שבת ושבת, כלומר שחייב חטאת על כל שבת ושבת, ואע״פ שלא נודע לו בינתיים והעלם אחד הוא, אמרינן ימים שבינתיים הויין ידיעה, שא״א שלא שמע בינתיים שאותו היום שבת היה, אלא שלא נזכר במלאכות שעשה בו, הילכך כל שבת ושבת שגגה אחת היא:
+<b>היודע שהוא שבת ועשה מלאכות הרבה.</b> שלא ידע שמלאכות הללו אסורות ועשאן כמה פעמים בכמה שבתות, חייב על כל אב מלאכה חטאת אחת, ואע״פ שחזר וכפלן בכמה שבתות, כל אב מהן חדא שגגה היא, דהא לא נודע לו בינתיים, והכא ליכא למימר ימים שבינתיים הויין ידיעה לחלק, דמשום ימים שבינתיים אין לו לדעת איזו מלאכה אסורה ואיזו מלאכה מותרת, אא״כ ישב ועסק לפני חכמים בהלכות שבת. וה״ה שחייב על ב׳ תולדות של ב׳ אבות חלוקות על כל אחת חטאת אחת, אבל אי עביד אב ותולדה דידיה, או ב׳ תולדות של אב אחד, לא מחייב אלא חדא, כדקתני סיפא העושה מלאכות הרבה מעין מלאכה אחת אינו חייב אלא אחת, כגון ב׳ תולדות של אב א׳, משום דהוי כעושה וחוזר ועושה בהעלם אחת ואין חלוק חטאות בהעלם אחת, אלא בגופי עבירה שאינן דומים, או בחלוק שבתות לענין שגגת שבת: 
+
+
+
+Mishnah 2
+
+<b>הזורע החורש.</b> הא דלא תנא החורש ברישא והדר הזורע כדרך כל הארץ, לאשמועינן שאם היה קרקע קשה וחרשו וזרעו ואחר כך חזר וחרשו מחייב אחרישה שנייה משום חורש:
+<b>הקוצר.</b> בזרעים, והמלקט באילנות, חייב משום קוצר:
+<b>המעמר.</b> אוסף זרעים תלושים וצוברם אל מקום אחד:
+<b>הזורה.</b> ברחת לרוח:
+<b>הבורר.</b> פסולת, בידיו או בכברה:
+<b>והמרקד.</b> בנפה, ואע״ג דהני כולהו חדא נינהו דלהפריש פסולת מתוך אוכל נעשו שלשתן, משום דשלשתן הוו במשכן אף על גב דדמו להדדי חשיב להו כל חדא באנפי נפשה. א״נ לפי שאינן בבת אחת אלא זה אחר זה:
+<b>האופה.</b> לא הויא במשכן, דאין אפייה אלא בפת ופת לא שייכא במלאכת המשכן, אלא תנא סדורא דפת נקט, ומיהו מבשל שהוא מעין מלאכת אופה הוה במשכן, בסממנין של צבע תכלת וארגמן ותולעת שני. והמגיס בקדרה, והנותן כסוי ע״ג קדרה העומדת על האש, חייב משום מבשל, וכל הנך קמאי דחשיב במתניתין הזורע הקוצר הדש וכו׳, כולהו הוו בסממנין בצבע של מלאכת המשכן:
+<b>הגוזז צמר.</b> וכל שאר מלאכותיה שייכי בצמר תכלת של מלאכת המשכן:
+<b>המלבנו.</b> מכבסו בנהר:
+<b>המנפצו.</b> חובטו בשבט א״נ סורקו במסרק:
+<b>המיסך.</b> אורדי״ר בלע״ז:
+<b>בתי נירין.</b> שנותן שני חוטין בתוך הבית ניר:
+<b>הפוצע.</b> מסיר חוטי הערב מעל השתי או השתי מעל הערב, לצורך אריגה:
+<b>והקושר והמתיר.</b> שכן צדי חלזון שממנו עושין התכלת קושרין ומתירין, שפעמים צריך ליטול חוטין מרשת זו להוסיף על זו, ומתיר מכאן וקושר כאן:
+<b>והתופר וקורע.</b> נמי הוי ביריעות, שכן יריעה שאכלה עש ונקבה בו נקב קטן ועגול צריך לקרוע למטה ולמעלה את הנקב שלא תהא התפירה עשויה קמטין קמטין:
+<b>והתופר שתי תפירות.</b> והוא שקשרן, דאי לא קשרן לא קיימי. ומחייב תרתי משום קושר ומשום תופר:
+<b>הצד צבי.</b> וכל מלאכת עורו נוהגת בתחשים בעורותיהן:
+<b>המולחו והמעבדו.</b> בגמרא מקשה דהיינו מולח היינו מעבד, אלא אפיק חד מינייהו ועייל שרטוט במקומו, שמשרטט מאבות מלאכות הוא:
+<b>הממחקו.</b> מגרד שערו:
+<b>מחתכו.</b> מקציעו ומחתכו לרצועות וסנדלים:
+<b>וכותב ומוחק.</b> הוו במשכן, שכן רושמים בקרשים לידע איזה בן זוגו וכותב אות בזה ואות בזה, ופעמים שטעה ומוחק:
+<b>מכבה ומבעיר.</b> באש שתחת דוד הסממנין:
+<b>מכה בפטיש.</b> הוא גמר מלאכה, שכן אומן מכה בסדן בגמר מלאכה, ואין מכה בפטיש חייב אלא בגמר מלאכה. ומנינא דרישא דמנה אבות מלאכות ארבעים חסר אחת, אף על גב דהדר חשיב להו חדא חדא, אתא לאשמעינן דאפילו עביד אינש כל מלאכות שבעולם בשבת אחת, בהעלם אחת, אי אפשר שיתחייב יותר מארבעים חטאות, דכולהו שאר מלאכות תולדות להנך אבות, ואשתכח דעביד אב ותולדה דיליה ולא מחייב אלא חדא: 
+
+
+
+Mishnah 3
+
+<b>כל הכשר להצניע.</b> שהוא דבר העשוי לצורך האדם:
+<b>ומצניעין כמוהו.</b> שיש בו שעור הראוי להצניעו:
+<b>אין חייב אלא המצניעו.</b> אם נעשה חביב על אדם אחד והצניעו, חייב על הוצאתו אם הוציאו, אבל אדם אחר אינו חייב עליו, דלגביה לאו מלאכה היא: 
+
+
+
+Mishnah 4
+
+<b>עצה.</b> תבן של מיני קטניות:
+<b>כמלוא פי גמל.</b> שיעורו גדול ממלוא פי פרה, וכמלוא פי פרה לא מחייב בעצה, דהא לא חזיא לפרה:
+<b>עמיר.</b> קשין של שבלין:
+<b>פי טלה.</b> נפיש מפי גדי, הלכך עמיר דלא חזי לגדי לא מחייב כמלא פי גדי עד דאיכא מלא פי טלה, אבל עשבים הואיל וחזי לגדי ולטלה מחייב אפי׳ כמלוא פי גדי:
+<b>לחין.</b> הראויין לאדם:
+<b>כגרוגרת.</b> דזה שיעור לכל מאכל אדם בשבת, אבל כמלא פי גדי לא, דלחים לא חזו לגדי:
+<b>ומצטרפי.</b> כל אוכלי אדם זה עם זה:
+<b>חוץ מקליפיהן.</b> שאינן אוכל ואין משלימין השיעור:
+<b>ועוקציהן.</b> זנב הפרי דהוא עץ בעלמא:
+<b>וסובן.</b> קליפת החטים הנושרת מחמת הכתישה:
+<b>ומורסנן.</b> הנשאר בנפה. ורמב״ם פירש איפכא דמורסן הוא עבה וגרוע מסובין:
+<b>חוץ מקליפי עדשים.</b> [שמצטרפין]:
+<b>שהן מתבשלות עמהן.</b> לאפוקי הקליפות החיצונות שהן נושרות כשעושה מהם גורן. וקליפי הפולין בזמן שהן לחים ומתבשלין עם קליפתן, לרבי יהודה מצטרפין עם האוכלין לשיעור גרוגרת, אבל יבשים לא שאינן נאכלין בקליפתן לפי שהן נראין כזבובין בקערה. ואין הלכה כר׳ יהודה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>המוציא [יין] כדי מזיגת הכוס.</b> של ברכת המזון, שהוא רובע רביעית יין חי, כדי שימזגנו לחשבון על חד של יין תלתא ממים ויעמוד על רביעית הלוג שהוא שיעור כוס של ברכה:
+<b>כדי גמיעה.</b> מה שאדם בולע בבת אחת, וחלב בהמה טמאה דלא חזי לשתיה שיעורו כדי לכחול עין אחת:
+<b>על הכתית.</b> מכה שעל גבי הסוסים והחמורים מחמת המשאוי. ומצאתי כתוב ששחין היוצא בעור הבשר, כשמגיע להתבשל הוא עושה ראש למעלה וקרוי פי כתית. ואע״פ שהדבש עיקרו לאכילה, כיון שרפואתו מצויה, והוא משהו, אזלינן בתר שיעורא זוטרא לחומרא:
+<b>אבר קטן.</b> של תינוק בן יומו והוא אצבע קטנה שברגל:
+<b>לשוף.</b> לשפשף ולמחות בהן:
+<b>קילור.</b> שנותנין על העין:
+<b>ושאר כל המשקין.</b> שאין עושין מהם רפואה:
+<b>שופכין.</b> מים סרוחין, וחזו לגבל בהן את הטיט:
+<b>כולן ברביעית.</b> אף היין והחלב והדבש, דלא נאמרו שעורין במשנה אלא למצניעיהן, אבל שאר כל אדם אין חייבין אלא ברביעית. וסבירא ליה לר׳ שמעון דמצניע עצמו בעי שיעורא זוטא, ובבציר מהאי שיעורא לא מחייב דלית ליה לר׳ שמעון כל שאין כשר להצניע ואין מצניעין כמוהו שיתחייב עליו מצניעו בכל שהוא, ואין הלכה כר״ש: 
+
+
+
+Mishnah 2
+
+<b>אזן לקופה.</b> לאוחזה בה:
+<b>תלאי.</b> לתלותו בו, ובציר משיעור אזן לקופה:
+<b>מדת מנעל.</b> להראות לאומן כמדה זו אני צריך, ושעוריה בציר מתלאי:
+<b>נייר.</b> מעשבים עושין אותו:
+<b>קשר של מוכסין.</b> פעמים שאדם נותן מכס בראש הנהר מזה והוא מוסר לו חותם להראות למוכס שבעבר האחר מן הנהר להראותו שכבר פרע המכס, ודרכו לכתוב שתי אותיות גדולות לסימן, והן גדולות משתי אותיות שלנו:
+<b>נייר מחוק.</b> שוב אינו ראוי לכתוב, לפיכך צריך שיעור גדול לכרוך על פי צלוחית: 
+
+
+
+Mishnah 3
+
+<b>לעשות בו קמיע.</b> לכסות בו את הקמיע:
+<b>קלף כדי לכתוב [עליו] פרשה קטנה.</b> דאיידי דדמיו יקרין לא עבד מיניה קשר מוכסין אלא תפילין ומזוזות, ולא מחייב בשעורא זוטא:
+<b>דיו כדי לכתוב שתי אותיות.</b> לרשום על שתי חוליות של כלי או על שני קרשים לזווגן:
+<b>כדי לכחול עין אחת.</b> שכן צנועות ההולכות מעוטפות אין מגלות אלא עין אחת וכוחלות אותה: 
+
+
+
+Mishnah 4
+
+<b>השבשבת.</b> הציידין מושיבין נסר קטן בראש הקנה ונותנים עליו דבק והעוף יושב עליו ונדבק בו וצריך לתת עליו דבק הרבה כדי שיהא העוף נדבק בו:
+<b>[כדי] לעשות בו נקב.</b> קטן. כלי שמשימין בו כסף חי וסותם פיו בזפת או בגפרית ועושה בסתימה נקב קטן להוציא ממנו הכסף חי:
+<b>חרסית.</b> לבינה כתושה:
+<b>לעשות פי כור.</b> שהמפוח נכנס בו:
+<b>פטפוט.</b> רגל למקום מושב הכור, שמושיבין אותו על כן ובסיס העשוי לכך:
+<b>סובין כדי ליתן על פי הכור של צורפי זהב.</b> במקום שאין פחמין צורפין הזהב באש של סובין. פירוש אחר שרגילים לתת סובין על פי הכור כשמתיכים הזהב:
+<b>לסוד קטנה שבבנות.</b> בנות שהגיעו לפירקן ולא בא להן האורח, בנות עניים טופלות אותן בסיד והאורח ממהר לבא ומשיר נמי את השער, ובנות עשירים טופלות בסולת, ובנות מלכים בשמן זית שלא הביא שליש:
+<b>כלכול.</b> הצדעין, וסדין אותן בסיד להשכיב את השער:
+<b>אנדיפי.</b> למטה מן הצדעין מעט, שקורין בת צדעה. ואין הלכה לא כרבי יהודה ולא כרבי נחמיה: 
+
+
+
+Mishnah 5
+
+<b>אדמה.</b> טיט אדום:
+<b>מרצופין.</b> שקין גדולות שנושאין בהם פרקמטיא בספינות, וחותמין אותם כדרך שחותמים האגרות. ושיעוריה דרבנן זוטר מדר״ע. והלכה כחכמים:
+<b>כדי לזבל כרישא.</b> כרתי. ושעוריה זוטר מקלח של כרוב. והלכה כחכמים:
+<b>מלא כף סיד.</b> כף של סיידין:
+<b>כדי לעשות קולמוס.</b> המגיע לקשרין של אמצע אצבעותיו:
+<b>עבה.</b> שאינו ראוי לכתיבה:
+<b>מרוסס.</b> מרוצץ ושבור:
+<b>ביצה קלה.</b> ביצת תרנגולת. ואמאי קרי לה ביצה קלה שקלה להתבשל יותר משאר ביצים. והשיעור הוא כדי לבשל כגרוגרת ממנה:
+<b>טרופה.</b> מעורבת בשמן:
+<b>ונתונה באלפס.</b> שהוחם כבר שהיא ממהרת להתבשל: 
+
+
+
+Mishnah 6
+
+<b>תרווד.</b> כף:
+<b>חף.</b> שן משיני המפתח שפותחים בה הדלתות. ואין הלכה כרבי יהודה:
+<b>כרכר.</b> של אורגין, ומעבירו על השתי כשהוא מתוח לפניו ושובט בו החוטין:
+<b>כדי לזרוק בבהמה.</b> דלא טרח אינש למשקל צרור משום עוף להבריחו, דבקלא בעלמא סגי ליה: 
+
+
+
+Mishnah 7
+
+<b>בין פצים לחבירו.</b> כשמסדרין פצימין ועמודין וקורות ועושין שורות של קורות על הארץ ויש חלל בין זו לזו סומכו תחתיו שלא יתעקם:
+<b>זכר לדבר.</b> דחשיב חרס בחתיית האור:
+<b>לחשוף.</b> לדלות:
+<b>מגבא.</b> גומא קטנה שהמים נקבצים בה, אלמא חשיב חרס נמי בקבלת המים והלכה כרבי יוסי:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>אמר ר״ע מנין לעבודת כוכבים שמטמאה במשא.</b> איידי דאיירי לעיל באסמכתא גבי חרס, נקט נמי להני קראי דאסמכתא. וקרא דתזרם כמו דוה הוא סמוך לקרא דלא ימצא במכתתו חרס דאייתי לעיל. אי נמי משום דבעי למיתנא מנין שמרחיצין את המילה וכו׳ תנא להנך מנין דדמו לה:
+<b>מטמאה במשא.</b> הנושא אותה יכבס בגדיו ואפילו לא נגע בה, כגון שהיתה בקופה וכיוצא בה. ואפליגו רבנן עליה דרבי עקיבא ואמרי אינו מטמא אלא במגע כשרץ. והלכה כחכמים:
+<b>תזרם כמו (אשה) דוה.</b> כלומר יהי בעיניך כזרים, כמו דוה, כאשה נדה, כדכתיב (ויקרא ט״ו:ל״ג) והדוה בנדתה, ובעבודת כוכבים משתעי קרא: 
+
+
+
+Mishnah 2
+
+<b>שהיא טהורה.</b> שאינה מקבלת טומאה:
+<b>בלב ים.</b> ופשיטא דאניה בלב ים היא, אלא לאשמועינן דספינה הרי היא כים, מה ים טהור אף ספינה טהורה, ואפילו היא של חרס ואפילו טענוה ביבשה והורידוה לים:
+<b>שזורעים בה חמשה זרעונים.</b> ויש בה כדי להפריש ביניהן הפרש הראוי ולא הוי ערבוב:
+<b>ארבעה בארבע רוחות הערוגה.</b> ממלא את כל הרוח עד סמוך לקרן ובאמצע אינו זורע אלא גרעין אחד כדי שיהיה הגרעין שבאמצע רחוק ג׳ טפחים מן הזרוע שבכל רוח, דשיעור יניקת כל זרע טפח ומחצה, ואף על פי שאצל הקרנות שברוחות הזרעים קרובים זה לזה ואין ביניהם הרחקה ג׳ טפחים ויונקין זה מזה, אין כאן בית מיחוש דאכלאים בלבד קפיד קרא דלא ליהוי ערבוב, וליניקה לא חיישינן, כדתנן היה גדר בינתים זה סומך לגדר מכאן וזה סומך לגדר מכאן, ואף על גב דינקי מתתאי, וכאן יש היכר גדול שרוח זו זרועה צפון ודרום, ורוח זו זרועה מזרח ומערב, אבל בין זרע האמצעי לזרעוני הרוחות אין היכר, ואי מקרבי הוי עירבוב, הילכך צריך הרחק כדי יניקה:
+<b>שנאמר כי כארץ תוציא צמחה.</b> תוציא חד, צמחה חד, זרועיה תרי, תצמיח חד, הרי חמשה. וששה טפחים ליכא למילף מקרא, אלא קים להו לרבנן דה׳ זרעונים בששה טפחים לא ינקי הרוחות מן האמצעי, ולא האמצעי מן הרוחות, דשעור יניקת כל זרע טפח ומחצה, הילכך כי רמיז לקרא חמשה זרעונים בערוגה בת ששה טפחים קאמר. ובמסכת כלאים פירשתי הלכות ערוגה ופרטותיה ודקדוקיה וכאן קצרתי: 
+
+
+
+Mishnah 3
+
+<b>שהיא טמאה.</b> דיום השלישי אכתי לא מסרחא שכבת זרע וראויה לקלוט ולהיות ולד נוצר ממנה, וקרינן בה שכבת זרע הראוי להזריע:
+<b>לשלשת ימים.</b> דהקפיד הכתוב על טמאי קרי במתן תורה, לכך הפרישן שלשה ימים ולא חש אם יפליטו אח״כ ביום רביעי להפרשה, דמסריח ואינו ראוי להזריע. ופסק ההלכה שהפולטת ביום השלישי טהורה, ומתניתין משבשתא היא, ותני מנין לפולטת ש״ז ביום השלישי שהיא טהורה שנאמר היו נכונים לשלשת ימים, ולשלשת ימים דאמר קרא היינו ליום השלישי, דביום שלישי להפרשה נתנה תורה. אי נמי לא משבשתא היא אלא [רבנן דר׳] אליעזר בן עזריה היא, דסבירא [להו] הפולטת ביום השלישי טמאה, ולית הלכתא [כותייהו]:
+<b>מנין שמרחיצין וכו׳</b> אפילו בחמין שהוחמו בשבת, דאף ביום ג׳ מסוכן הוא, וכ״ש ראשון ושני. והמים חמין מחזיקין לגוף התינוק ומבריאין אותו:
+<b>לשון של זהורית.</b> כמין לשון של צמר אדום, היו קושרין חציו בראש השעיר המשתלח לעזאזל וחציו בצוק, וכשהיה דוחה השעיר למטה היה הלשון ההוא מלבין ויודעין שנתכפרו עונותיהם: 
+
+
+
+Mishnah 4
+
+<b>מנין לסיכה שהיא כשתיה.</b> לא כשתיה ממש לחיובי עלה כרת, אלא שהיא אסורה: 
+
+
+
+Mishnah 5
+
+<b>ביצה קלה.</b> ביצת תרנגולת שהיא קלה לבשל יותר מכל שאר ביצים, ולא כדי לבשל כולה אלא כגרוגרת ממנה, טרופה ונתונה באלפס:
+<b>ומצטרפין.</b> כל מיני תבלין זה עם זה:
+<b>אסטים.</b> ני״ל בלשון ערבי, וצבעו דומה לתכלת:
+<b>ופואה.</b> שרשי עשב שצובעין בהם אדום, ובערבי אלפו״ה:
+<b>בסבכה.</b> בראש הסבכה שעשויה כקליעה נותנים מעט בגד:
+<b>נתר.</b> מין אדמה הוא, ומזהיר, וקוראים לו אלו״ם בלע״ז:
+<b>בורית.</b> מין צמח שמנקה ומטהר:
+<b>קמוניא.</b> עשב שמנקים בעפרו את הידים להעביר את הזוהמא, ובלשון תלמוד קרוי שלוף דוץ, ובערבי קורין לו אלקל״י:
+<b>ואשלג.</b> לא אתפרש לי מה הוא:
+<b>על הכתם.</b> הנמצא בבגד ואין ידוע אם דם נדה הוא אם לאו, מעבירין עליו שבעה דברים לבדוק אותו בהם. ומכללם ארבעה סמנין הללו. ואין הלכה כר״י:   
+
+Mishnah 6
+
+<b>פלפלת כל שהוא.</b> דחזיא לריח הפה, ואין זה פלפל המצוי בינינו:
+<b>עטרן כל שהוא.</b> שמרפאים בו מי שיש לו כאב חצי הראש:
+<b>מיני בשמים כל שהן.</b> לריח טוב:
+<b>מיני מתכות כל שהן.</b> שראוי לעשות מהן דרבן קטן:
+<b>מקק.</b> רקב הנופל מספרים או ממטפחות שבלו, לשון המק בשרו (זכריה י״ד):
+<b>שמצניעים אותו לגונזו.</b> שכל דבר קדש טעון גניזה:
+<b>מאומה.</b> אלמא אחשביה קרא לאסוריה. ותקון גדול הוא עושה כשמוציא ע״ז מביתו. ואין הלכה כר״י: 
+
+
+
+Mishnah 7
+
+<b>הרוכלין.</b> מוכרי בשמים לקשוטי נשים, ויש להם קופות קטנות לצרורות הבשמים:
+<b>אינו חייב אלא חטאת אחת.</b> דכולן חדא הוצאה היא:
+<b>פחות מכגרוגרת.</b> אע״ג דכל האוכלין שיעורן כגרוגרת, הני כיון דלזריעה קיימי אפילו בפחות מכגרוגרת נמי מחייב. ואין הלכה כר״י בן בתירא שאומר חמשה:
+<b>זרע קשואין.</b> חשוב משאר זרעוני גינה, וכן זרע דלועין, וזרע פול המצרי, והוא שקורין לו פאסל״י בלע״ז:
+<b>חגב חי כל שהוא.</b> שמצניעין אותו לקטן לשחק בו:
+<b>מת כגרוגרת.</b> כדין שאר אוכלין:
+<b>צפורת כרמים.</b> עוף שמצוי בין הדקלין הבחורים:
+<b>בין חיה בין מתה כל שהוא.</b> שעושים ממנו רפואה לפקח ולהחכים:
+<b>חגב חי טמא כל שהוא.</b> ות״ק סבר טמא אין מצניעין אותו לתינוק, דלמא מיית ואכיל ליה. ואין הלכה כרבי יהודה:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>המצניע.</b> קודם השבת:
+<b>לזרע ולדוגמא.</b> להראות שיש לו סממנים ויקנו ממנו:
+<b>ולרפואה.</b> ושכח בשבת למה הצניע, והוציאו סתם, חייב עליו בכל שהוא, שעל דעת הראשונה הוציאו והא אחשביה:
+<b>אלא כשיעורו.</b> כל אחד שעור המפורש בו:
+<b>חזר והכניסו.</b> זה שהצניע פחות מכשיעור והוציאו, אם נמלך בו שלא לזרעו וחזר והכניסו:
+<b>אינו חייב.</b> בהכנסה זו אא״כ יש בו שיעור שלם, דכיון דנמלך שלא לזרעו בטלה מחשבתו והרי הוא ככל אדם: 
+
+
+
+Mishnah 2
+
+<b>על האסקופה.</b> שהיא כרמלית, כגון שגבוהה מג׳ ועד תשעה ורחבה ד׳:
+<b>שלא עשה מלאכתו בבת אחת.</b> לא עשה עקירה מרשות היחיד והנחה ברשות הרבים שהם מקום חיוב, דבהכי הויא מלאכה גמורה. אלא עקר ממקום חיוב והניח בכרמלית שהוא פטור באותה הנחה, והדר עקר לה מכרמלית שאינו מקום חיוב והניח ברשות הרבים, ונמצא שלא נעשית עקירה ממקום חיוב והנחה במקום חיוב בפעם אחת:
+<b>אסקופה החיצונה.</b> אצטבא שלפני פתח הבית לצד רשות הרבים:
+<b>עד שיוציא.</b> כלומר אא״כ הוציא בראשונה כל הקופה. ולא שנו אלא בקופה מלאה קשואין ודלועין שהן ארוכין ועדיין יש מהם לפנים, אבל מלאה חרדל שהרי יש הרבה ממנו כולו מבחוץ, נעשה כמי שהוציא את כל הקופה וחייב: 
+
+
+
+Mishnah 3
+
+<b>שכן משא בני קהת.</b> בכתף ישאו, וימין ושמאל וחיק אורחא דארעא:
+<b>מרפקו.</b> הפרק האמצעי שבזרוע, ובערבי כך שמו מרפ״ק:
+<b>באפונדתו.</b> אזור חלול:
+<b>פיה למטה.</b> אין דרך הוצאה בכך. אבל פיה למעלה דרך הוצאה בכך. פירוש אחר, אפונדתו בגד שלובש סמוך לבשרו לקבל הזיעה, ורגילין לעשות בו כעין כיסין, וכשמהפכים אותו מלמטה למעלה נמצא פי הכיס למטה:
+<b>שפת חלוקו.</b> השפה התחתונה של חלוק: 
+
+
+
+Mishnah 4
+
+<b>לפניו ובא לו לאחריו פטור.</b> דנתכוין לשמירה מעולה ועלתה בידו שמירה פחותה:
+<b>לאחריו ובא לו לפניו חייב.</b> דנתכוון לשמירה פחותה, ועלתה בידו שמירה מעולה:
+<b>סינר.</b> כעין מכנסים קטנים חוגרות אותן לצניעות. ואם תלתה בהן שום דבר להוציא ובא לה לצד אחר חייבת:
+<b>שכן ראוי להיות חוזר.</b> דרכו להיות חוזר וסובב סביבותיה, ומתחלה ידעה שסופו להתהפך:
+<b>רבי יהודה אומר אף מקבלי פתקין.</b> של מלך. הרצים הנושאים אגרות נותנים אותם בעצים חלולים כדמות קנים ותולים בצוארם, ודרך אותו קנה להיות חוזר וסובב מלפניו ומאחריו סביב לצוארו [ו] יודע היה שסופו להתהפך. ואין הלכה כר׳ יהודה: 
+
+
+
+Mishnah 5
+
+<b>הוציאוהו שנים פטורים.</b> כדילפינן (ויקרא ד׳:י״ג) בעשותה אחת מכל מצות ה׳, העושה את כולה ולא העושה מקצתה:
+<b>ור״ש פוטר.</b> דסבר אפילו כשאין יחיד יכול לעשותה אם עשאוה שנים פטורים. ואין הלכה כר״ש:
+<b>את החי במטה.</b> על החי לא מחייב בהוצאתו אם אינו כפות, לפי שהוא נושא את עצמו. וה״מ אדם אבל בהמה חיה ועוף לא, דכמאן דכפותין דמו:
+<b>וכן כזית מן המת.</b> חייב אם הוציאו, דהואיל ומטמא, הוצאה חשובה היא להציל עצמו מן הטומאה. וכן כזית מן הנבלה וכעדשה מן השרץ, דהכי הוי שיעורן לטומאה:
+<b>ורבי שמעון פוטר.</b> אפילו במת שלם, דהוי מלאכה שאינה צריכה לגופה, דכל שאינו אלא לסלקו מעליו הויא מלאכה שאינה צריכה לגופה ולאו מלאכת מחשבת היא. ואין הלכה כרבי שמעון: 
+
+
+
+Mishnah 6
+
+<b>וכן שערו.</b> התולש שער ראשו בידו:
+<b>וכן הגודלת.</b> שער ראשה וקולעת אותו, תרגום עבות (שמות כ״ח) גדילו:
+<b>הכוחלת.</b> נותנת כחול בעיניה:
+<b>הפוקסת.</b> מחלקת שער שבאמצע הראש מכאן ומכאן אצל הצדעים:
+<b>רבי אליעזר מחייב חטאת.</b> כוחלת משום כותבת, גודלת ופוקסת משום בונה:
+<b>וחכמים אוסרים משום שבות.</b> דסברי אין דרך כתיבה בכך ואין דרך בנין בכך, והלכה כחכמים. ודוקא הנוטל צפרניו ושערו בידיו, הוא דפטרי רבנן מחטאת ומסקילה, אבל הנוטל שערו או צפרניו בכלי מודים חכמים דחייב חטאת. ומכי נטל שתי שערות חייב, והנוטל שער ראש חברו אפילו ביד חייב. וצפורן שפרשה רובה או שער שנתלש רובו ומצער אותו, מותר ליטלו ביד לכתחלה:
+<b>התולש מעציץ נקוב חייב.</b> דהוי כמחובר, דיונק מן הקרקע ע״י הנקב שמריח לחלוחית הקרקע, ואפילו הנקב בצדו. ושיעור הנקב כדי שרש קטן:
+<b>ורבי שמעון פוטר בזה ובזה.</b> דלא חשיב ליה כמחובר לחייבו סקילה. ואין הלכה כרבי שמעון:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>הזורק מרשות היחיד לרשות הרבים.</b> רשות היחיד הוא מקום שהוקף ד׳ מחיצות גבוהות עשרה טפחים וביניהן ד׳ טפחים על ד׳ טפחים או יותר, על כן אפילו יש בו כמה מילין, אם הוקף לדירה כגון מדינה שמוקפת חומה ודלתותיה נעולות בלילה. ומבואות שיש להן ג׳ כתלין ולחי ברוח רביעית. וכן תל גבוה עשרה ורחב ד׳, או חריץ שהוא עמוק עשרה ורחב ד׳. ואפילו כלים, כגון ספינה ומגדל של עץ וכיוצא בהם, אם יש בהם ד׳ על ד׳ בגובה עשרה כל אלו רשות היחיד הן. ואויר רשות היחיד כרשות היחיד עד לרקיע. ועובי הכתלים של רשות היחיד נדון כרשות היחיד. ורשות הרבים הוא כגון השווקים והרחובות, המדברות והדרכים המפולשים להם, והוא שיהיה רוחב הדרך ט״ז אמה ולא יהיה עליו תקרה, ואיכא למאן דאמר שצריך נמי שיהיו בוקעים בהם ששים רבוא בכל יום כדגלי מדבר. ואויר רשות הרבים אינו כרשות הרבים אלא עד י׳ טפחים, ולמעלה מי׳ ברשות הרבים מקום פטור הוא. ומקום שאין בו ד׳ על ד׳, וגבוה מג׳ טפחים ולמעלה הוא מקום פטור, אפילו קוצים וברקנים וגללין ברשות הרבים גבוהים משלשה ולמעלה ואין בהם ד׳ על ד׳ הרי הן מקום פטור, וכן מקום המוקף מחיצות ואין בו ד׳ על ד׳, או חריץ שאין בו ד׳ על ד׳ ועמקו משלשה ועד התהום הרי זה מקום פטור. ומקום שהוקף ד׳ מחיצות גובהן מג׳ ועד עשרה ויש בו ד׳ על ד׳ או יותר, או תל שיש בו ארבעה על ארבעה או יותר גבוה מג׳ ועד עשרה, או חריץ שיש בו ד׳ על ד׳ עמוק מג׳ ועד עשרה, ומבוי סתום משלש רוחותיו שאין לו לחי או קורה ברוח רביעית, והים והבקעה, כל אלו כרמלית הן. ופירוש כרמלית, כארמלית, כלומר כמו אלמנה שאינה בתולה ולא נשואה לבעל, כך רשות זו אינה לא רשות היחיד ולא רשות הרבים. ואויר כרמלית ככרמלית עד עשרה, ומעשרה ולמעלה בכרמלית הוי מקום פטור. והמוציא מרשות היחיד לרשות הרבים, או המכניס מרשות הרבים לרשות היחיד, חייב חטאת. מרשות היחיד לכרמלית, או מרשות הרבים לכרמלית, ומכרמלית לשתיהן פטור אבל אסור. מרשות היחיד או מרשות הרבים למקום פטור או ממקום פטור לשניהן, מותר לכתחלה. ואינו צריך לומר מכרמלית למקום פטור, או ממקום פטור לכרמלית, שהוא מותר. והמעביר מתחלת ד״א לסוף ד״א ברשות הרבים, חייב חטאת. בכרמלית, פטור אבל אסור. ברשות היחיד ובמקום פטור, מותר לכתחלה לטלטל ולהעביר בכל הרשות כולו ואפילו הוא כמה מילין:
+<b>ר״ע מחייב.</b> דס״ל מכי עבר החפץ באויר רשות הרבים בתוך עשרה הרי הוא כאילו נח. ורבנן סברי קלוטה בתוך עשרה באויר רשות הרבים לאו כמי שהונחה דמיא. אבל למעלה מעשרה שהוא מקום פטור כולי עלמא לא פליגי דפטור. והלכה כחכמים:   
+
+Mishnah 2
+
+<b>כיצד.</b> רבנן קאמרי ליה:
+<b>שתי גזוזטראות.</b> והן נסרים יוצאים מכותל העליה ולחוץ על רשות הרבים, והגזוזטראות עצמן הן רשות היחיד, וכשהן זו כנגד זו בשני צדי רשות הרבים המושיט והזורק מזו לזו פטור, שלא מצינו זריקה והושטה במלאכת המשכן מרשות היחיד לרשות היחיד ורחב רשות הרבים מפסיק ביניהן:
+<b>היו שתיהן בדיוטא אחת.</b> כלומר בעליה אחת באורך רשות הרבים, ויש הפסק רשות הרבים ביניהן:
+<b>הזורק פטור.</b> הואיל ולמעלה מעשרה הוא, ולא מצינו זריקה מרשות היחיד לרשות היחיד דרך רשות הרבים במשכן, והמושיט חייב, ואע״פ שמושיט למעלה מעשרה, שמצינו הושטה כיוצא בה במשכן מרשות היחיד לרשות היחיד ואורך רשות הרבים מפסיק ביניהן:
+<b>שכן היתה עבודת הלוים.</b> מושיטים מזה לזה למעלה מעשרה ואורך רשות הרבים באמצע, כיצד [שתי] עגלות זו אחר זו ברשות הרבים ופורקי המשכן היו מושיטין לאותם שעל העגלות שאצלן הן סמוכות וקרובות והן מושיטין לאלו שלפניהם, וכל אחת מהעגלות רשות היחיד הן:
+<b>אבל לא זורקים.</b> שאין הקרשים נזרקין מפני כובדן:
+<b>חוליית הבור.</b> עפר שמוציאין מחפירת הבור רגילין ליתן סביבות פי הבור כמין חומה להיקף, ואשמעינן דבור וחולייתו מצטרפין לעשרה, ותני בור לעמקו ותני סלע לגבהו:
+<b>הנוטל מהן.</b> ומניח ברשות הרבים, או הנוטל מרשות הרבים ונותן על גבן, חייב: 
+
+
+
+Mishnah 3
+
+<b>הזורק ד׳ אמות בכותל.</b> מתחלת ד׳ לסוף ד׳ ונח בכותל הסמוך לרשות הרבים, למעלה מעשרה טפחים, כגון שהיתה דבלה שמנה ונדבקה בכותל למעלה מעשרה באויר רשות הרבים, פטור, דכל למעלה מעשרה ברשות הרבים מקום פטור הוא:
+<b>למטה מעשרה כזורק בארץ.</b> מתחלת ארבע לסוף ארבע ברשות הרבים, וחייב אע״פ שאין ממקום עקירת החפץ לכותל אלא ד׳ אמות מצומצמות לא אמרינן דעובי הדבלה ממעט בד״א ואין כאן מתחלת ד׳ לסוף ד׳, דכיון שאינו מבטל את הדבילה בכותל אין עביה ממעט כלום:
+<b>ונתגלגל חוץ לארבע אמות פטור.</b> שהרי לא נתכוין לזריקה של חיוב:
+<b>ונתגלגל לתוך ארבע אמות חייב.</b> והוא דנח משהו חוץ לד״א קודם שנתגלגל לפנים:   
+
+Mishnah 4
+
+<b>הזורק בים.</b> מתחלת ד׳ לסוף ד׳ פטור, דכרמלית הוא:
+<b>רקק מים.</b> שאינם גבוהים מן הארץ ויש בהם רפש וטיט נקראים רקק:
+<b>ורשות הרבים מהלכת בו.</b> שרבים מהלכים בו:
+<b>וכמה הוא רקק.</b> כמה הוא עמקו דנימא אכתי רשות הרבים הוא ולא נעשה כרמלית:
+<b>ורקק מים ורשות הרבים מהלכת בו.</b> האי דכפליה תנא למלתיה, לאשמועינן דאפילו רקק רחב ארבעה הואיל והוא פחות מעשרה נדון כרשות הרבים. וכפל נמי ורשות הרבים מהלכת בו, לאשמעינן דאע״ג דאין מהלכים בו רבים אלא ע״י הדחק, הלוך ע״י הדחק שמיה הלוך: 
+
+
+
+Mishnah 5
+
+<b>מן הים ליבשה.</b> מכרמלית לרשות הרבים:
+<b>מן הים לספינה.</b> מכרמלית לרשות היחיד:
+<b>מטלטלין מזו לזו.</b> אם הן של שני בני אדם מטלטלים ע״י עירוב דהוי להו כשתי חצירות:
+<b>מוקפות.</b> סמוכות זו לזו, כמו אין מקיפין בבועי:
+<b>אין מטלטלין מזו לזו.</b> דכי מפרשי מהדדי, כרמלית מפסקת ביניהן ובטל העירוב: 
+
+
+
+Mishnah 6
+
+<b>הזורק.</b> בשבת בשוגג, ונזכר שהוא שבת לאחר שיצאת האבן מתחת ידו קודם שתנוח, אפילו לא קלטה אחר אלא שנחה כדרכה פטור, דהכי תנן לקמן עד שתהא תחלתן וסופן בשגגה, והאי תחלתו בשגגה וסופו מזיד, הואיל ונזכר שהוא שבת קודם שתנוח. ומתניתין הכי מיפרשא הזורק ונזכר לאחר שיצאה מתחת ידו, אי נמי לא נזכר אלא שקלטה אחר וכו׳ פטור, דהוה ליה שנים שעשאוה פטורים, הא נחה חייב חטאת, במה דברים אמורים כשחזר ושכח, אבל לא חזר ושכח פטור שכל חייבי וכו׳:
+<b>זה הכלל.</b> לאתויי נמי מעביר חפץ ממקום למקום, שאם עקר בשגגה ונזכר שהוא שבת קודם שיניח, פטור:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>הבונה.</b> שאמרו באבות מלאכות:
+<b>כמה יבנה ויהיה חייב.</b> כל שהוא:
+<b>מסתת.</b> מרבע את האבן או מחליקה ומתקנה, הכל לפי מנהג המקום. והיא תולדה דמכה בפטיש:
+<b>והמכה בפטיש.</b> היא גמר מלאכה של חוצבי אבן, לאחר שחצב האבן מן ההר סביב והבדילה מכה עליה בפטיש מכה גדולה והיא מתפרקת ונופלת. וכל הגומר מלאכה בשבת תולדה דמכה בפטיש היא:
+<b>מעצד.</b> קופיץ קטן:
+<b>והקודח.</b> הנוקב:
+<b>כל שהוא.</b> אכולהו קאי, אמסתת ואמכה בפטיש ובמעצד, והקודח:
+<b>ומלאכתו מתקיימת.</b> שאין צריך להוסיף עליה:
+<b>קורנס.</b> מרטי״ל:
+<b>סדן.</b> אנקודינ״א בלע״ז:
+<b>מפני שהוא כמתקן מלאכה.</b> אף על פי שאינו מכה על המלאכה אלא על הסדן, מתקן הוא, שכן מרדדי טסי משכן היו עושין, מכין על הטס שלש הכאות ועל הסדן הכאה אחת להחליק הקורנס שלא יבקע הטס שהוא דק. ואין הלכה כר״ש בן גמליאל: 
+
+
+
+Mishnah 2
+
+<b>המנכש.</b> תולש עשבים רעים מתוך טובים. פ״א חופר סביב עקרי הצמחים והיא מלאכה מעין חרישה:
+<b>מקרסם.</b> קוצץ ענפים יבשים מן האילן לתקנו:
+<b>מזרד.</b> זרדים לחים חדשים של שנה זו, ופעמים שהן מרובים ומתגדלים ומכחישים כח האילן וקוצצין אותן ממנו:
+<b>אם לתקן.</b> את האילן או את הקרקע, וקצצו מן המחובר:
+<b>ביצה קלה.</b> כגרוגרת מביצת תרנגולת, שהיא קלה להתבשל יותר משאר ביצים: 
+
+
+
+Mishnah 3
+
+<b>בין בימינו בין בשמאלו.</b> באדם שהוא שולט בשתי ידיו, דאילו בשאר כל אדם כתיבת שמאל אינה כתיבה:
+<b>בין משם אחד.</b> שתיהן אלפין:
+<b>משני שמות.</b> אלף בית:
+<b>משני סממניות.</b> אחד בדיו ואחד בסיקרא. ואית ספרים דגרסי משני סמניות כלומר משני סימנים, כגון שכותבים א׳ לסימן אחד וב׳ לסימן שנים:
+<b>בכל לשון.</b> וכתב של כל אומה ואומה:
+<b>משום רושם.</b> סימן שהיו עושין בקרשי המשכן, מפני שמפרקים אותן ולכשיקימוהו לא יחליפו סדר הקרשים. ואתא רבי יוסי למימר דאפילו לא כתב אלא שרשם שני רשימות בעלמא לסימן, חייב. ואין הלכה כר״י:
+<b>מצינו שם קטן.</b> כלומר אע״פ שלא נגמר מלאכתו, שנתכוין לכתוב תיבה גדולה וכתב מקצתה, הואיל ואותו מקצת הויא תיבה ומתקיימת במקום אחר חייב, וכן הלכה: 
+
+
+
+Mishnah 4
+
+<b>בסם.</b> אורפימנ״ט בלע״ז:
+<b>בסיקרא.</b> מין אבן שצובע אדום:
+<b>בקומוס.</b> מין עפר וצבעו שחור. פ״א שרף אילן גומא בלע״ז:
+<b>בקנקנתום.</b> זא״ג בערבי, ובלע״ז ודריאו״לי:
+<b>ובכל דבר שהוא רושם.</b> לאתויי מים ששרו בהם עפצים, גאלי״ש בלע״ז, שהוא רושם שרשומו מתקיים:
+<b>על ב׳ כותלי זויות.</b> אחת במזרח ואחת בצפון, סמוכות זו לזו במקצוע:
+<b>על ב׳ לוחי פנקס.</b> ספר שהחנוני כותב בו חשבונותיו. ואע״ג דלאו על לוח א׳ הם, אם נהגין ונקראין זה עם זה כגון שכותבין על שני שפתי הלוחין הסמוכין זה לזה, חייב:
+<b>הכותב על בשרו.</b> בדיו:
+<b>והמשרט על בשרו.</b> בברזל עושה צורת אותיות בבשרו:
+<b>רבי יהושע פוטר.</b> ואפילו הוציא דם, לפי שאין דרך כתיבה בכך. והלכה כר׳ יהושע: 
+
+
+
+Mishnah 5
+
+<b>במשקין.</b> שמשחירין, כמו מי תותים וכיוצא בהן:
+<b>במי פירות.</b> של כל שאר פירות:
+<b>באבק דרכים.</b> כגון שסרט באצבעו צורת אותיות על החול והאבק שבדרכים:
+<b>באבק סופרים.</b> עפרורית של קסת הסופר:
+<b>לאחר ידו.</b> על גב ידו, שאחז הקולמוס באצבעותיו והפך ידו וכתב:
+<b>ובמרפקו.</b> הפרק האמצעי שבזרוע:
+<b>אות אחת סמוך לכתב.</b> אצל אות כתובה זיווג לה אחת והשלימה לשתים:
+<b>כתב על גבי כתב.</b> העביר קולמוס על אותיות הכתובים כבר וחדשם:
+<b>וכתב שני זיינין.</b> שלא נראה הגג של חי״ת אלא שני הרגלים נראה כאילו הם שני זייני״ן:
+<b>על שני כותלי הבית.</b> שאינן במקצוע:
+<b>על שני דפי פנקס.</b> שעשויין עמודים עמודים, כתב אות אחת בעמוד זה ואות אחת בעמוד זה, ואינו יכול לקרבן אא״כ יחתוך מה שמפסיק ביניהן. ותנא ברישא כותלי הבית המרוחקים זה מזה והדר תני דפי פנקס, ולא זו אף זו קתני:
+<b>אות אחת על שם נוטריקון.</b> שעושה סימן נקודה עליה ומבינים מאותה האות תיבה שלימה, כגון קו״ף קרבן, מ״ם מעשר, תי״ו תרומה:
+<b>רבי יהושע בן בתירא אומר חייב.</b> כיון שהכל מבינים מאותה האות תיבה שלימה, כאילו כתב אותיות של כל התיבה:
+<b>וחכמים פוטרין.</b> שהרי לא כתב שתי אותיות. והלכה כחכמים:   
+
+Mishnah 6
+
+<b>בשתי העלמות.</b> לאחר שכתב אות אחת בשוגג נודע לו שעבר, וחזר ונעלם ממנו ושגג וכתב אות שניה בצדה:
+<b>אחת בשחרית ואחת בין הערבים.</b> כיון דהוי ליה שהות בינתים כדי לידע הוה ליה כשתי העלמות:
+<b>רבן גמליאל מחייב.</b> דסבר אין ידיעה לחצי שיעור לחלק שלא יצטרף עמו החצי האחר:
+<b>וחכמים פוטרין.</b> דסברי הידיעה שבין שני חצאי שיעור מחלקת ביניהם ולא נעשה כאילו היו שני חצאי שיעור בהעלם אחת. והלכה כחכמים:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר האורג שלשה חוטין בתחלה.</b> אם זו תחלת אריגתו של בגד אינו חייב עד שיארוג ג׳ חוטין, ואם מוסיף הוא על האריג שיעורו באחד דמצטרף עם השאר. ואין הלכה כר״א: 
+
+
+
+Mishnah 2
+
+<b>שתי בתי נירין.</b> שנתן שני חוטין של שתי בניר שקורין ליצ״ש:
+<b>בנירין.</b> מפרש בגמ׳ שמרכיב שני פעמים [כל] חוט של שתי בניר ובפעם השלישית מרכיבו על חוט המורכב על הקנה:
+<b>בקירוס.</b> יריעה ארוגה מסיב של דקל: 
+
+
+
+Mishnah 3
+
+<b>הקורע על מתו וכו׳</b> במת שאינו חייב לקרוע עליו הוא דהוי מקלקל ופטור, אבל על מת שחייב לקרוע עליו, מתקן הוא וחייב:
+<b>ובחמתו וכל המקלקלים פטורין.</b> הא מתניתין אדחיא לה, והלכה שהקורע בחמתו חייב, שאף ע״פ שמקלקל הוא אצל הבגד, מתקן הוא אצל יצרו ודעתו מתישבת עליו בכך: 
+
+
+
+Mishnah 4
+
+<b>המלבן.</b> את הצמר, והמנפצו והצובעו והטווה ממנו, שהן כולן אבות מלאכות, שיעורן כדי שיטוה מאותו הצמר חוט ארוך כמלא רוחב הסיט כפול. והסיט הוא כדי הפסק שיש בין אמה לאצבע כל מה שיוכל אדם להרחיבו, וכשיעור הריוח הזה שתי פעמים הוא הסיט כפול. וריוח שבין גודל לאצבע פעם אחת הוא ג״כ כמלא רוחב הסיט כפול, מפני שיש בו כפלים כאותו שיש בין אמה לאצבע:
+<b>האורג שני חוטין.</b> שיעורן ברוחב הבגד כמלא הסיט, שאע״פ שלא ארגן על פני כל רוחב הבגד חייב: 
+
+
+
+Mishnah 5
+
+<b>הצד צפור.</b> עד שהכניסו למגדל של עץ, ארמאריא״ו בלע״ז, חייב, שזו הוא צידתו, אבל אם הכניסו לבית אינו נצוד בכך:
+<b>וצבי.</b> נצוד משהכניסו לבית ונעל בפניו, אבל אם הכניסו לגינה או לחצר אין זו צידה:
+<b>ולביברין.</b> קרפיפות המוקפים חומה שמכניסין שם חיות ונשמרים שם:
+<b>כל המחוסר צידה.</b> שקשה לתפשו שם, כגון שאינו מגיע לו בשחיה אחת ששוחה לתפשו, והלכה כרשב״ג [דמפרש] למלתייהו דרבנן: 
+
+
+
+Mishnah 6
+
+<b>צבי שנכנס.</b> מאליו לבית ונעל אחד בפניו, זו היא צידתו:
+<b>נעלו שנים פטורים.</b> דהוו להו שנים שעשאוה:
+<b>לא יכול אחד לנעול.</b> אורחיה הוא לנועלו בשנים והרי לכל אחד מלאכה דבלאו איהו לא מתעבדה:
+<b>ורבי שמעון פוטר.</b> ואין הלכה כר״ש: 
+
+
+
+Mishnah 7
+
+<b>השני חייב.</b> שהוא צד אותו:
+<b>הא למה זה דומה.</b> מאחר שנצוד ע״י ראשון:
+<b>לנועל את ביתו לשמרו.</b> ולא לצוד:
+<b>ונמצא צבי.</b> שהוא נצוד כבר שמור בתוכו, כך זה אף על פי שעמד ראשון אין זה אלא כשומרו לצבי שהיה לו מאתמול. והשני פטור האמור במתניתין, פטור ומותר:
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>שמונה.</b> החולד והעכבר כו׳. המנויין בפרשת ויהי ביום השמיני:
+<b>הצדן חייב.</b> שיש במינן נצוד:
+<b>והחובל בהן חייב.</b> דיש להן עור והויא לה חבורה שאינה חוזרת, וחייב משום מפרק שהיא תולדה דדש. א״נ כיון דיש להן עור נצבע העור בדם הנצרר בו וחייב משום צובע:
+<b>ושאר שקצים ורמשים.</b> כגון תולעים וחלזונות ועקרבים, החובל בהם פטור, דאין להם עור:
+<b>שלא לצורך פטור.</b> דאין במינן נצוד:
+<b>חיה ועוף שברשותו, הצדן פטור.</b> שהרי נצודים ועומדים הן:
+<b>והחובל בהן חייב.</b> דיש להן עור, ואין החובל חייב בכל הני דתנינן במתניתין אלא בצריך לדם, אבל אם לא חבל אלא להזיק, הא קיי״ל כל המקלקלים פטורים: 
+
+
+
+Mishnah 2
+
+<b>אין עושין הילמי.</b> מי מלח מרובים שנותנים לתוך ירקות שכובשין אותן להתקיים:
+<b>אבל עושין.</b> מי מלח מועטים כדי לטבל בהן פתו או לתוך התבשיל:
+<b>והלא היא הילמי בין מרובה בין מועט.</b> כלומר אם המרובים אסורים אף המועטים אסורים, דיאמרו מלאכה מרובה אסורה ומלאכה מועטת מותרת, אלא אלו ואלו אסורים מפני שהוא כמעבד ומתקן את האוכל הניתן בתוכו כדי שיתקיים:
+<b>ואלו הן המותרים.</b> נותן שמן בתוך המים בתחלה, קודם שיתן המלח, או נותן שמן בתחלה לתוך המלח, קודם שיתן את המים דהשמן מעכבו שאין המלח מתערב יפה עם המים ומתיש את כחו. אבל לא יתן מים ומלח בתחלה ואחר כך את השמן, דמשעה שנותן מים ומלח יחד הוא נראה כמעבד. ואין הלכה כרבי יוסי:   
+
+Mishnah 3
+
+<b>אזוב יון.</b> מין אזוב שגדל בין הקוצים וממית התולעים שבמעים:
+<b>שאינו מאכל בריאים.</b> ומוכחא מלתא דלרפואה אכיל ליה, ואסור לאוכלו בשבת גזירה שמא ישחוק סממנים, דהוי תולדה דטוחן:
+<b>אבל אוכל הוא את יועזר.</b> דהרבה אוכלין אותו כשהן בריאים. יועזר, פולי״ו בלע״ז והוא מכלה התולעים שבכבד:
+<b>אבוב רועה.</b> עץ שגדל יחידי ואין לו ענפים, וקורין אותו בערבי עצא״ל רע״י, והוא טוב למי שניזק על ששתה מים מגולים:
+<b>כל האוכלים אוכל אדם לרפואה.</b> כל דבר שהוא אוכל והבריאים אוכלים אותו, יכול אדם לאוכלו בשבת אף ע״פ שהוא מתכוין לרפואה:
+<b>חוץ ממי דקלים.</b> הם שני אילנות ממיני הדקלים שהיו בארץ ישראל וביניהם מעין מים, והשותה מהם כוס ראשון מרפה הזבל שבמעיו, וכוס שני משלשל, וכוס שלישי מנקה את בני מעים עד שאדם מוציאם צלולים כדרך שהכניסם:
+<b>וכוס של עיקרין.</b> לוקחין שרף אילן שקורין לו בערבי זא״ג אלכסנדרי״א, ועשב שקורין לו עשב״א אלסדו״ר, פירוש עשב של שמחה, וכרכום, וכותשין אותן ונותנין את עפרן ביין. והאשה זבה שתשתה מהן ג׳ כוסות תרפא:
+<b>מפני שהן לירוקה.</b> בעל חולי הנקרא ירקון, אם ישתה מהן ירפא מחולי הירקון אבל ישאר עקר ולא יוליד, ולכך נקרא כוס עיקרין:
+<b>לצמאו.</b> אם אינו חולה: 
+
+
+
+Mishnah 4
+
+<b>לא יגמע את החומץ.</b> ויפלוט, דמוכחא מלתא דלרפואה הוא. ואם מגמע ובולע שפיר דמי:
+<b>לא יסוך בהם יין וחומץ.</b> דאין אדם סך מהן אלא לרפואה:
+<b>אבל לא שמן ורד.</b> לפי שדמיו יקרים ומוכחא מלתא דלרפואה קעביד:
+<b>שכן דרכן לסוך.</b> בלא מכה:
+<b>ר׳ שמעון אומר כו׳</b> ואין הלכה כר״ש:
+
+Chapter 15
+
+
+
+Mishnah 1
+
+<b>אלו קשרים.</b> קשר הגמלים. שנוקבים לגמל בחוטמו ונותנין בו רצועה וקושרים אותה קשר עולם. וכמו כן נוקבים בראש הספינה נקב ונותנין בו חבל וקושרין אותו קשר של קיימא שאינו מתירו לעולם. והוי דומיא דקושרי חוטי יריעות הנפסקים במשכן. וקשר של קיימא ואינו מעשה אומן, או מעשה אומן ואינו של קיימא, פטור אבל אסור, ואינו חייב עד שיהא של קיימא ומעשה אומן. ושאינו של קיימא ולא מעשה אומן מותר לכתחלה:
+<b>וכשם שחייב על קשרן כך חייב על התירן.</b> שכן ציידי חלזון היו נצרכין לפרקים להתיר קשרי רשתות הקיימים כדי לקצרן או להרחיבן:
+<b>שיכול להתירו.</b> דלא הדקיה:
+<b>אין חייבין עליו.</b> ואפילו עשאו לקיימא. ואין הלכה כר׳ מאיר: 
+
+
+
+Mishnah 2
+
+<b>יש לך קשרים שאין חייבים עליהם.</b> חטאת כמו שחייבים על קשר גמלים וקשר של ספנים, אלא פטור אבל אסור ולא נזכרו קשרים הללו במשנה. ובגמרא מפרש כגון רצועה ארוכה שקושרים בטבעת שבחוטם הנאקה, וכמו כן חבל ארוך שקושרים בחבל העשוי כמין טבעת התלוי בנקב שבראש הספינה, ופעמים מניחה שם שבוע ושבועים ומתירה. וכן כל קשר שקושרים אותו לעמוד כך זמן ידוע, לא שיהיה קיים לעולם אין חייבין עליו:
+<b>קושרת אשה מפתחי חלוקה.</b> כעין לשונות לכאן ולכאן וקושרים של ימין בכתף שמאל ושל שמאל בכתף ימין, דכיון דכל יומא שרי ליה לא דמי לקשר של קיימא ומותר לכתחלה:
+<b>סבכה.</b> מגבעת שעל הראש עשויה כעין רשת:
+<b>פסיקיא.</b> אזור רחב וחוטין תלוין בראשו לקושרו בהן:
+<b>ונודות יין.</b> של עור שכופפין פיהם וקושרין אותן. ואע״ג דאית לה תרתי איסרי, ולא אמרינן חד מינייהו בטולי מבטל לה והוי קשר של קיימא:
+<b>וקדירה של בשר.</b> פעמים שקושר בה בגד סביב לפיה. ואע״פ שיש לה דדין שיכולין להוציא המרק מהן בלא היתר הקשר אפ״ה לא הוי קשר:
+<b>קושרין לפני בהמה.</b> חבל ברוחב הפתח לנעול בפניה שלא תצא. וכן הלכה:
+<b>קושרין דלי בפסיקיא.</b> על פי הבור שיהיה קשור ותלוי שם, דפסיקיא לא מבטל ליה התם:
+<b>אבל לא בחבל.</b> דמבטל ליה התם והוי קשר של קיימא:
+<b>רבי יהודה מתיר.</b> לא התיר רבי יהודה אלא בחבל של גרדי שצריך לו למלאכתו ולא מבטל ליה התם, ורבנן סברי אי שרית ליה חבל של גרדי יקשור נמי בשאר חבלים דחבל בחבל מיחלף. והלכה כחכמים: 
+
+
+
+Mishnah 3
+
+<b>מקפלין את הכלים.</b> בגדים שפושטן מקפלן אפילו ארבעה וחמשה פעמים כדי לחזור וללבשם בו ביום, ולא שנו אלא באדם אחד אבל בשני בני אדם לא, שנראים כמתקנין. ובאדם אחד נמי לא אמרן אלא בבגדים חדשים שהם קשים ואינן ממהרים לקמוט, אבל ישנים קפולן מתקנן טפי ומיחזי כמתקן, ובחדשים נמי לא אמרן אלא בלבנים, אבל צבועים לא, שהצבועים קפולן מתקנן ביותר. ובלבנים נמי לא אמרן אלא שאין לו בגדים אחרים להחליף, אבל יש לו בגדים אחרים להחליף לכבוד שבת אסור לקפל:
+<b>מיום הכפורים לשבת.</b> כשחל יוה״כ להיות בערב שבת, לפי ששבת חמור מיום כפור:
+<b>ושל יוה״כ אינן קריבין בשבת.</b> דהוי כעולת חול בשבת:
+<b>רבי עקיבא אומר.</b> שוין הן ואין קרבנו של אחד מהן קרב בחבירו. והלכה כר׳ עקיבא:
+
+Chapter 16
+
+
+
+Mishnah 1
+
+<b>כל כתבי הקדש.</b> אפילו נביאים וכתובים, מצילין אותן מחצר שנפלה בו הדליקה לחצר אחרת שבאותו מבוי, אע״פ שלא ערבו. והוא שיהיו כתובים בכתב אשורי ובלשון הקודש:
+<b>בין שקורין בהן.</b> כגון נביאים שמפטירין בהן בשבת בבית הכנסת:
+<b>בין שאין קורין בהן.</b> כגון כתובים דאף יחידים אין קורין בהן בשבת מפני בטול בית המדרש כדלקמן, שהיו דורשים לעם בשבת ומורין להן הלכות איסור והיתר, לפי שכל ימות החול הם עסוקים במלאכתן, ואסרו לקרות בכתובים בשבת בשעת בית המדרש משום דמשכי לבא ואתו לאמנועי מלשמוע הדרשה:
+<b>ואף על פי שכתובים בכל לשון.</b> ואיכא למ״ד דלא נתנו לקרות בהן ואין מצילין אותן, אפ״ה טעונים גניזה ואסור להניחן במקום הפקר:
+<b>למבוי שאינו מפולש.</b> שיש לו שלש מחיצות ולחי אחד ברוח רביעית, זה מבוי שאינו מפולש האמור כאן. שלש מחיצות בלא לחי, זהו מבוי מפולש. והכי מפרש לה בגמרא. ואין הלכה כבן בתירא: 
+
+
+
+Mishnah 2
+
+<b>מצילין מזון ג׳ סעודות.</b> ואף על גב דבהתירא קא טרח דהא לא שרו ליה לאצולי אלא לחצר המעורבת בלבד, אפילו הכי לא שרו ליה לאצולי טפי, מפני שאדם בהול על ממונו ואי שרית ליה אתי לכבויי:
+<b>נפלה דליקה בלילי שבת.</b> קודם אכילה:
+<b>שחרית.</b> קודם סעודה:
+<b>ר׳ יוסי אומר לעולם הוא מציל.</b> הואיל ויומא בר הכי הוא ובהתירא טרח. ואין הלכה כר״י:   
+
+Mishnah 3
+
+<b>מצילין סל מלא ככרות.</b> הואיל ובבת אחת הוא מציל מה לי פורתא מה לי טובא:
+<b>ועגול של דבילה.</b> אע״פ שהוא גדול ויש בו סעודות הרבה:
+<b>ואם היו פקחים.</b> ויודעים שאם ישאלו שכר כפועלים לאו שכר שבת שקלי, כיון דמעיקרא לאו אדעתא דשכר פעולה באו, עושין עמו חשבון לאחר שבת. ובירא שמים עסקינן, דאע״ג דמהפקירא קא זכי ומה שהציל דידיה הוי מ״מ לא ניחא ליה דליתהני מאחרים דידע דעל כרחיה אפקריה, ובחנם נמי לא ניחא ליה דלטרח, הילכך שקיל אגריה: 
+
+
+
+Mishnah 4
+
+<b>ולשם הוא מוציא.</b> לתנא קמא לחצר המעורבת, ולבן בתירא אפילו לחצר שאינה מעורבת:
+<b>כלי תשמישו.</b> שצריכים לו לאותו היום לסעודה:
+<b>י״ח כלים.</b> שהוא רגיל ללבוש בחול בבת אחת ותו לא. ואלו הן, הסרבל העליון, ומלבוש שממלאין אותו מוך וצמר גפן בין תפירה לתפירה שקורין בערבי מחשי״א, וחגור רחב שחוגר ממעל למדיו, ובגד צר וקצר שקורין בלע״ז גונ״א, וחלוק שלובש על בשרו שקורין קמיז״א, וחגור שחוגרים עליה, וכובע שבראשו, ומצנפת ושני מנעלים שברגליו, ושני בתי שוקים, ושני בתי ידים שמלבישים אותם על הידים ומכסין בהן הזרועות עד האצילים, ושני רדידים שמתנגב בהן, וטלית קטן שמכסה בו ראשו וכתפיו, וסודר שבצוארו ותלויין שני ראשיו לפניו וקורין לו בערבי שי״ד:
+<b>בואו והצילו עמי.</b> שכשם שהוא מציל כך הם מצילים. אבל לעיל אמר בואו והצילו לכם, שפעמים שהוא מציל יותר ממה שהם יכולים להציל, כגון שהוא לא סעד והן סעדו, או איפכא: 
+
+
+
+Mishnah 5
+
+<b>שידה.</b> עשויה כמין ארון:
+<b>תיבה.</b> קטנה של שולחנים:
+<b>ומגדל.</b> ארמאריא״ו בלע״ז, ובערבי מנשא״ר, ושלשתן של עץ:
+<b>מפני שהוא מחרך.</b> ואין האור נאחזת בו ומציל על כלי עץ שלא ישרף:
+<b>בין מלאים.</b> מים:
+<b>שאין יכולין לקבל את האור.</b> מפני שחדשים הם, וסבר ר״י גרם כבוי אסור אפילו במקום הפסד ממון. ואין הלכה כר״י: 
+
+
+
+Mishnah 6
+
+<b>אין אומרים לו כבה.</b> דאמירה לנכרי שבות:
+<b>ואל תכבה.</b> אין צריך למחות בידו, אלא יניחנו ויכבה מפני שאין שביתת הנכרי עליהם, דישראל אינו מוזהר על שביתת הנכרי כשאינו עבדו: 
+
+
+
+Mishnah 7
+
+<b>כופין קערה.</b> של חרס על גבי הנר ובלבד שלא יכבה. ואע״פ שנוטל כלי להצלת קורה שאינה ניטלת בשבת, הא אותיבנא מינה לרבי יצחק דאמר אין כלי ניטל אלא לצורך דבר הניטל, ושני לה בצריך למקומו של כלי דשרי לטלטלו לצורך מקומו:
+<b>ועל צואה של קטן.</b> לאו צואה של נער קטן קאמר, דהא גרף של רעי הוא ומותר לטלטלו ולהוציאו לאשפה, אלא הכי קאמר ועל צואה של תרנגולים, מפני הקטן שלא יטפח ויתלכלך בה. וכגון שצואה זו מונחת באשפה שבחצר דלא רמיא קמיה ולאו גרף של רעי הוא, הילכך אין מותר לטלטלה ולהוציאה, אבל כופין עליה קערה בשביל הקטן שלא יתלכלך:
+<b>מעשה בא.</b> כפיית כלי על עקרב:
+<b>בערב.</b> שם מקום:
+<b>חושש אני לו מחטאת.</b> דכיון שלא היה עקרב רץ אחריו חושש אני שמא חייב חטאת משום צידה. ולענין פסק ההלכה אותן בעלי הארס שנושכין וממיתין ודאי, כגון הנחשים השרפים וכלב שוטה, מותר להרגן מיד כשיראה אותן ואפילו שאין רצים אחריו. ואותן שאינן נושכים וממיתין ודאי, אלא פעמים ממיתין ופעמים אין ממיתין, אם רצים אחריו מותר להרגן, ואם אין רצים אחריו כופה עליהם כלי, ואם דרסן והרגן לפי תומו מותר. ולצוד נחש מפני שרוצה לצחק בו, אסור: 
+
+
+
+Mishnah 8
+
+<b>מילא מים.</b> מבור ברשות הרבים:
+<b>כבש.</b> עושין בספינה גדולה לירד בו מן הספינה ליבשה. ואיצטריך תנא לאשמעינן נר ומים, דאי תנא נר הוה אמינא נר הוא דשרי דליכא למגזר שמא ירבה בשביל ישראל דנר לאחד נר למאה, אבל מים דאיכא למיגזר אסור. ואי אשמעינן מים הוה אמינא מים הוא דבשביל ישראל אסור, אבל נר אף על גב דבשביל ישראל כיון דאיהו נמי צריך ליה שרי, דנר לאחד נר למאה, צריכא. וכבש אף על גב דדמי לנר, דכבש לאחד כבש למאה, משום מעשה דרבן גמליאל וזקנים תנא ליה, דמעשה רב:
+
+Chapter 17
+
+
+
+Mishnah 1
+
+<b>כל הכלים.</b> שיש להן דלתות:
+<b>ניטלים בשבת ודלתותיהן עמהן.</b> ואע״פ שנתפרקו הדלתות מן הכלים קודם השבת ניטלים בשבת אגב הכלים:
+<b>ואינן דומין לדלתות הבית.</b> שאפילו נתפרקו בשבת אין ניטלין, לפי שדלתות הבית אינן מן המוכן, כלומר לא נעשו לטלטול:   
+
+Mishnah 2
+
+<b>קורנס.</b> פטיש:
+<b>הדבלה.</b> לאחר שעשאה עגול היא עבה וקשה וצריכה קרדום לחתכה:
+<b>מגרה.</b> כעין סכין ארוך ויש בו פגימות הרבה:
+<b>לגרור בו את הגבינה.</b> לחתכה ולחלקה לחלקים שעל ידי פגימותיו ממהר וחותך הדבר העב:
+<b>מגריפה.</b> לגרוף בה הגרוגרות מן החבית:
+<b>רחת.</b> לוח שיש לה בית יד ושתי דפנות וזורין בה את החטה:
+<b>ומזלג.</b> כלי שיש לו שלש שינים ומהפכים בו את הקש בגורן:
+<b>כוש.</b> פלך שטוות בו הנשים:
+<b>כרכר.</b> עץ של אורגים ודומה למחט של סקאין:
+<b>לתחוב בו.</b> לאכול בו תותים וכל מיני פרי רך:
+<b>מחט של יד.</b> מחט קטנה שתופרים בה בגדים:
+<b>ליטול בו את הקוץ.</b> שנכנס בבשרו, שמותר ליטלו בשבת כמו שמותר להפיס מורסא להוציא ממנה ליחה ובלבד שלא יתכוין לעשות לה פה:
+<b>ושל סקאים.</b> מחט גדול שתופרין בה שקין:
+<b>לפתוח בו את הדלת.</b> מי שאבדה לו מפתח: 
+
+
+
+Mishnah 3
+
+<b>קנה של זיתים.</b> קנה שעשוי לבדוק הזיתים שבמעטן אם נתאסף שמנן בתוכו והגיע להיות ראויין לבית הבד:
+<b>אם יש קשר בראשו.</b> כעין פקק שבקנה, מקבל טומאה, לפי שעל ידי שהוא פקוק בקשר משתייר בו מן השמן הזב מן הזיתים ובודק בו אם הגיע לעצור והוה ליה בית קבול:
+<b>ואם לאו.</b> שאין בו קשר אע״פ שהוא חלול אין חללו עשוי לקבל כלום, הילכך הוה ליה פשוטי כלי עץ ואינו מקבל טומאה:
+<b>בין כך ובין כך ניטל בשבת.</b> דהא כלי הוא ועשוי להפוך בו את הזיתים: 
+
+
+
+Mishnah 4
+
+<b>מסר הגדול.</b> מגרה גדולה שנוסרים בה קורות:
+<b>ויתד של מחרישה.</b> כלי גדול העשוי כסכין שבו עושין חריץ של תלם המענה והנך קפיד עלייהו ומייחד להו מקום דלא חזו למלאכה אחריתי:
+<b>כל הכלים ניטלים לצורך ושלא לצורך.</b> ה״ק כל הכלים שמלאכתן להיתר כגון קערות וכוסות ניטלים לצורך גופו ולצורך מקומו של כלי, ושלא לצורך, אפילו שאינו צריך לגופו ולמקומו של כלי אלא לטלטלו מחמה לצל או שלא יגנבוהו הגנבים שרי בכלי שמלאכתו להיתר. וכלי שמלאכתו לאיסור כגון מדוכות ורחיים וכיוצא בהן, לצורך גופו ולצורך מקומו מותר, מחמה לצל או מפני הגנבים אסור:
+<b>רבי נחמיה אומר אין ניטלים אלא לצורך.</b> מפרש בגמרא לצורך תשמיש המיוחד לו בלבד, ולא לצורך דבר אחר ואפילו לצורך גופו, כגון סכין לחתוך בו בלבד שרי ולא לסמוך בו את הקערה. ואין הלכה כר׳ נחמיה: 
+
+
+
+Mishnah 5
+
+<b>מעין מלאכה.</b> איזו מלאכה שתהיה, ואפילו אינה מעין מלאכתן הראשונה:
+<b>לצוק בתוכן מקפה.</b> עבה, דומיא דעיסה מעורבת במים. ולא פליגי אלא בנשברו בשבת, אבל נשברו מע״ש כ״ע מודים דניטלים אפילו אין עושין מעין מלאכתן הראשונה. ואין הלכה כר״י: 
+
+
+
+Mishnah 6
+
+<b>האבן שבקרויה.</b> דלעת יבשה וממלאים בה מים, ומתוך שהיא קלה אינה שואבת אלא צפה ונותנין בה אבן להכבידה:
+<b>אם ממלאין.</b> בקרויה:
+<b>ואין האבן נופלת.</b> שהדקוה יפה בפי הקרויה הוה כלי:
+<b>ואם לאו.</b> הרי היא כשאר אבנים ואין מטלטלים את הקרויה, שנעשית בסיס לאבן שנושאתה:
+<b>זמורה שהיא קשורה לטפיח.</b> לפך קטן ששואבין בו מים מן הבור או מן המעין ממלאים בו דשויא להך זמורה כלי: 
+
+
+
+Mishnah 7
+
+<b>פקק החלון.</b> כגון לוח ומסך או שאר כל דבר שסותמים בו החלון:
+<b>ותלוי.</b> שאינו נגרר בארץ:
+<b>ואם לאו אין פוקקין בו.</b> שאם נגרר על גבי קרקע כשהוא שומטו מעל הארץ לסתום בו, מיחזי כמוסיף על הבנין, וסבר רבי אליעזר אין מוסיפין על אהל עראי בשבת:
+<b>בין כך ובין כך.</b> בין קשור בין אינו קשור פוקקין בו, הואיל והיה מוכן מאתמול לכך, דסברי רבנן מוסיפין על אהל עראי בשבת. והלכה כחכמים: 
+
+
+
+Mishnah 8
+
+<b>במה דברים אמורים בכסויי קרקעות.</b> בגמרא קאמר דבכסויי כלים כ״ע לא פליגי דשרי אע״ג דלית להו בית אחיזה, ובכסויי קרקעות כגון כסוי של בור ודות כ״ע לא פליגי דאסור אי לית להו בית אחיזה. כי פליגי בכסויי כלים המחוברים לקרקעות, מר סבר כקרקעות דמיין, ומר סבר לאו כקרקעות דמיין. והלכה כחכמים שהמחובר לקרקע הרי הוא כקרקע:
+
+Chapter 18
+
+
+
+Mishnah 1
+
+<b>מפנין.</b> אם צריך למקומן להושיב שם אורחין להסב בסעודה או תלמידים לשמוע הדרשה, ודוקא לדבר מצוה שרי ולא חיישינן לטירחא דשבת:
+<b>ארבע וחמש.</b> לאו דוקא, דאי בעי אפילו טובא נמי:
+<b>אבל לא את האוצר.</b> כלומר ובלבד שלא יגמור את האוצר כולו עד שיגיע לקרקעיתו, דלמא אתי לאשוויי גומות:
+<b>מפנין תרומה טהורה.</b> ואפילו ישראל דלא חזיה ליה יוכל לטלטלה ולפנותה, כיון דחזיא לכהן:
+<b>ודמאי.</b> דחזי לעניים, כדתנן מאכילין את העניים דמאי, ואי בעי הוה מפקיר לנכסיה והוי עני וחזי ליה, השתא נמי חזי ליה:
+<b>ומעשר ראשון שנטלה תרומתו.</b> שנטלה ממנו תרומת מעשר ולא נטלה ממנו תרומה גדולה, כגון שהקדים בן לוי ולקח המעשר בשבלין, דעדיין לא חלה עליה חובת תרומה שאין הדגן חייב בתרומה גדולה עד שיתמרח בכרי, וזה שהקדים ולקח המעשר בשבלין אינו מפריש אלא תרומת מעשר בלבד, ומותר באכילה אע״פ שלא הפרישו ממנה תרומה גדולה:
+<b>ומעשר שני והקדש שנפדו.</b> שפדו אותן הבעלים ונתנו את הקרן ולא נתנו את החומש, ושמעינן מהכא שהם פדויין והחומש הוי מלוה גבי בעלים:
+<b>אבל לא את הטבל.</b> ואפילו טבל דרבנן, כגון הזרוע בעציץ שאינו נקוב:
+<b>ולא את מעשר ראשון שלא נטלה תרומתו.</b> אם הקדים בן לוי ולקח המעשר אחר שנתמרחה התבואה בכרי קודם שהפרישו ממנו תרומה גדולה, והפריש ממנו תרומת מעשר ולא הפריש תרומה גדולה זהו מעשר ראשון שלא נטלה תרומתו האמור כאן, שכיון שנתמרחה בכרי ונתחייבה בתרומה, כשלוקח המעשר ראשון אע״פ שמפריש ממנו תרומת מעשר כל זמן שלא הפריש ממנו תרומה גדולה טבל הוי ואסור לטלטלו בשבת:
+<b>ולא מעשר שני והקדש שלא נפדו.</b> כגון שנפדו אבל לא נפדו כהלכה, כגון שפדה המע״ש על גרוטאות של כסף, ואין מעשר שני נפדה אלא במעות שיש עליהם צורה דכתיב (דברים י״ד:כ״ה) וצרת הכסף בידך. והקדש אינו נפדה בקרקע דכתיב (ויקרא כ״ז:כ״ג) ונתן את הערכך ביום ההוא דבר הניתן מיד ליד:
+<b>לוף.</b> מין קטנית שאינו ראוי חי אפילו לבהמה. ורמב״ם פירש מין ממיני הבצלים:
+<b>לעורבין.</b> כגון עשירים שמגדלים עורבים לגדולה. ואין הלכה כרבן שמעון בן גמליאל: 
+
+
+
+Mishnah 2
+
+<b>חבילי.</b> אגודות:
+<b>זרדים.</b> ענפי האילן לחים שמזרדין אותם למאכל בהמות:
+<b>כופין את הסל לפני האפרוחים.</b> ומבטל כלי מהיכנו לא הוי, שאין האפרוחים עומדים עליו. והאומר אין כלי ניטל אלא לצורך דבר הניטל, מוקי למתניתין בצריך למקומו של כלי:
+<b>שברחה.</b> מן הבית:
+<b>דוחין אותה.</b> בידים:
+<b>עד שתכנס.</b> ודוקא דוחין אבל לא מדדין, לפי שהתרנגולת מגבהת עצמה מן הארץ ונמצא שהוא מטלטלה. אבל אווזין ושאר עופות מדדין:
+<b>מדדין עגלים.</b> אוחז בצוארו ובצדדיו וגוררו ומסיעו ומנענע לו רגליו:
+<b>והאשה מדדה את בנה.</b> אוחזתו בזרועיו מאחוריו והוא מניע רגליו והולך:
+<b>שנוטל אחת ומניח אחת.</b> כשהתינוק מניע את רגליו מניח אחת ומגביה אחת:
+<b>אבל גורר אסור.</b> שנושאתו. וכל מקום שאמר ר״י אימתי במשנה לא בא לחלוק אלא לפרש דברי חכמים, הילכך הלכתא כותיה: 
+
+
+
+Mishnah 3
+
+<b>אין מילדין.</b> אין מושכין הולד מן הרחם ביו״ט, דאיכא טרחא יתירא:
+<b>אבל מסעדין.</b> אוחז את הולד שלא יפול לארץ:
+<b>חכמה.</b> מילדת בקיאה:
+<b>ממקום למקום.</b> ואין חוששין לאיסור תחומים:
+<b>ומחללין עליה את השבת.</b> משעה שהיא יושבת על המשבר ומתחיל הדם להיות שותת עד כל ג׳ ימים אחר שילדה, בין אמרה צריכה אני בין לא אמרה צריכה אני מחללין. מג׳ ועד ז׳, אמרה צריכה אני מחללין, לא אמרה צריכה אני אין מחללין. מז׳ ועד ל׳ אפילו אמרה צריכה אני אין מחללין, אבל עושים צרכיה על ידי נכרי מפני שהיא כחולה שאין בו סכנה, ודבר שאין בו סכנה עושין צרכיו על ידי נכרי:
+<b>וקושרים הטבור.</b> של ולד שהוא ארוך, ואם לא יקשרוהו ויכרכוהו יצאו מעיו. אבל אין כורתין אותו בשבת לדברי ת״ק:
+<b>ר׳ יוסי אומר אף חותכין.</b> והלכה כר״י שחותכין אותו ומנקים אותו ונותנין עליו אבק הדס וכיוצא בו:
+<b>וכל צרכי מילה עושין בשבת.</b> ולקמן באידך פירקא מפרש לצרכי מילה מאי ניהו:
+
+Chapter 19
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר אם לא הביא כלי.</b> איזמל למול את התינוק:
+<b>מביאו בשבת מגולה.</b> להודיע שחביבה מצוה זו שמחללים עליה את השבת:
+<b>ובסכנה.</b> שגזרו גזרה על המילה:
+<b>מכסהו ע״פ עדים.</b> שיעידו שאיזמל של מצוה הוא מביא, ולא יחשדוהו שהוא נושא שאר חפציו:
+<b>ולעשות ברזל.</b> כדי לעשות איזמל למילה:
+<b>כל מלאכה שאפשר לעשותה.</b> כגון מכשירי מילה הואיל ואפשר לעשותן מערב שבת אין דוחין את השבת, ופליג אדרבי אליעזר:
+<b>שאי אפשר לעשותה מערב שבת.</b> כגון מילה עצמה שאי אפשר לה ליעשות, דזמנה בשמיני דוחה שבת. והלכה כרבי עקיבא: 
+
+
+
+Mishnah 2
+
+<b>מוהלין.</b> חותך את הערלה:
+<b>ופורעין.</b> העור המכסה ראש הגיד:
+<b>ומוצצים.</b> את הדם, ואע״פ שהוא עושה חבורה שאין הדם ניתק מחיבורו אלא ע״י מציצה:
+<b>אספלנית.</b> תחבושת:
+<b>לועס בשיניו.</b> דכל מה דאפשר לשנות משנה:
+<b>אם לא טרף יין ושמן.</b> רגילים היו שהיו טורפים בקערה יין ושמן ומערבין אותן יחד לרפואה על המילה כדרך שטורפים ביצים בקערה:
+<b>חלוק.</b> חתיכה של בגד נקובה, ומכניסין המילה באותו הנקב כדי שלא יחזור העור ויכסה את הגיד:
+<b>לא התקין.</b> לא הזמין:
+<b>כורך על אצבעו.</b> דרך מלבוש לשנותו מדרך הוצאה בחול:
+<b>אפילו מחצר אחרת.</b> לא מיבעיא מבית לבית באותו חצר אע״פ שלא ערבו, אלא אפילו לחצר אחרת שאינה מעורבת עמהם: 
+
+
+
+Mishnah 3
+
+<b>מרחיצין את הקטן.</b> האי מרחיצין לאו כדרכו הוא, דתנא סיפא לפרושי רישא כיצד מרחיצין כגון לזלף ביד אבל בכלי אפילו לזלף אסור וכ״ש לרחוץ כדרכו:
+<b>ראב״ע כו׳</b> פליג את״ק וסבר מרחיצין את הקטן כדרכו בין לפני המילה בין לאחר המילה, וביום השלישי למילה נמי בין בחמין שהוחמו בערב שבת בין בחמין שהוחמו בשבת עצמו דסכנת נפשות היא, והלכה כראב״ע:
+<b>ספק.</b> בן ח׳ חדשים ספק בן ט׳. דאי בן ח׳ כאבן בעלמא הוא ואין מילתו דוחה שבת:
+<b>ורבי יהודה מתיר באנדרוגינוס.</b> מדכתיב (בראשית ט״ז) המול לכם כל זכר לרבות אנדרוגינוס. ות״ק, ערלתו כתיב, מי שהוא כולו ערל, יצא זה שחציו נקבה. ואין הלכה כר״י: 
+
+
+
+Mishnah 4
+
+<b>מי שהיו לו שתי תינוקות וכו׳</b> פליגי אמוראי בגמרא בגרסת משנה זו, והגרסא שתפסו רבותי עיקר כך היא, מי שהיו לו שתי תינוקות אחד למול אחר שבת ואחד למול בשבת, ושכח ומל את של אחר שבת בשבת חייב. אחד למול בע״ש ואחד למול בשבת, ושכח ומל את של ערב שבת בשבת, רבי אליעזר מחייב חטאת ורבי יהושע פוטר. והכי פירושה, שכח ומל את של אחר השבת בשבת חייב לדברי הכל, שהרי טעה בדבר מצוה ולא עשה מצוה כשהקדים ומל את של אחר השבת בשבת, ובהא אפילו ר׳ יהושע מודה:
+<b>אחד למול בשבת ואחד למול בערב שבת ושכח ומל את של ערב שבת בשבת, ר׳ אליעזר מחייב חטאת.</b> דמילה שלא בזמנה אינה דוחה שבת. ואע״ג דטעה בדבר מצוה שהיה טרוד באותו של שבת ומתוך כך טעה בזה, ואף בזה עשה מצוה שהרי ראוי הוא למול אלא שאינו דוחה שבת, ס״ל לרבי אליעזר טעה בדבר מצוה ועשה מצוה שאינה דוחה את השבת חייב:
+<b>ורבי יהושע פוטר.</b> דסבירא ליה טעה בדבר מצוה ועשה מצוה שאינה דוחה את השבת פטור, כיון דסבור היה שברשות בית דין הוא עושה. והלכה כר״י:   
+
+Mishnah 5
+
+<b>נולד בין השמשות נמול לתשיעי.</b> שהרי יום שמיני של מחר הוא נמול, ושמא בין השמשות יום הוא ונמול לתשיעי. היה היום ערב שבת א״א למולו בשבת הבא דשמא תשיעי הוא והויא לה מילה שלא בזמנה ואינה דוחה שבת, וצריך להמתין עד לאחר השבת שהוא עשירי:
+<b>חל יום טוב להיות אחר השבת.</b> אין מילה שלא בזמנה דוחה אותו ונמול לאחד עשר:
+<b>שני ימים טובים של ראש השנה.</b> דקדושה אחת הן ואין מילה שלא בזמנה דוחה את יום טוב השני של ראש השנה, נימול לי״ב:
+<b>עד שיבריא.</b> ויעברו עליו שבעה ימים שלמים מעת לעת מיום שהבריא ואחר כך מלין אותו: 
+
+Mishnah 6
+
+<b>ציצין.</b> כמין נימין של בשר שנשארו מן הערלה:
+<b>עטרה.</b> היא שפה גבוהה המקפת את הגיד סביב, וממנה משפע ויורד לראשו. ובשר החופה את רוב העטרה דקתני מתניתין, לא תימא רוב הקיפה אלא אפילו רוב גבהה במקום אחד:
+<b>אינו אוכל בתרומה.</b> אם כהן הוא, דכהן ערל אסור לאכול בתרומה. נאמר בפסח (שמות י״ב:מ״ה) תושב ושכיר לא יאכל בו ונאמר בתרומה (ויקרא כ״ב:י׳) תושב כהן ושכיר לא יאכל בו, מה פסח אסור לערל אף תרומה אסורה לערל:
+<b>ואם היה בעל בשר.</b> שהיה שמן ונראה בשר שלמעלה מערלתו לאחר שנטלה הערלה כולה כאילו אותו בשר חוזר וחופה את הגיד:
+<b>מתקנו.</b> ומשפע באזמל מאותו עובי:
+<b>מפני מראית העין.</b> שלא יהא נראה כערל:
+<b>ולא פרע.</b> לא גילה:
+<b>כאילו לא מל.</b> וישוב ויפרע, ואפילו סלק ידו ממנה. וכל זמן שהוא מתעסק במילה בשבת חותך בין ציצין המעכבין בין ציצין שאין מעכבין. לאחר שסלק ידו, על ציצין המעכבין חוזר, על ציצין שאינן מעכבין אינו חוזר:
+
+Chapter 20
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר תולין את המשמרת.</b> שמסננים בה שמרי יין, ומותח את פיה לכל צד בעגול ונעשה כאהל על חלל הכלי. ואע״ג דעביד אהל שרי ביום טוב, דס״ל לר״א מכשירי אוכל נפש שאפשר לעשותן מערב יום טוב מותר לעשותן ביום טוב. אבל בשבת [תולה] לכתחלה לא, אבל אם תלויה היא נותנין לתוכה שמרים ומסננין, דאין דרך בורר בכך:
+<b>אין תולין את המשמרת.</b> דעביד אהל עראי ומחזי כמעשה חול:
+<b>ואין נותנים לתלויה בשבת.</b> דהוה תולדת בורר או מרקד. והלכה כחכמים: 
+
+
+
+Mishnah 2
+
+<b>נותנים מים.</b> בשבת על גבי שמרים הנתונים במשמרת מבעוד יום. כדי שיצלו, שיהיו השמרים צלולים ויזוב כל יינם. פירוש אחר על גבי שמרים שנשארו בחבית, וקולטין המים טעם היין ומוציאין אותן בשבת ושותים אותן ואין בזה משום בורר:
+<b>את היין.</b> מפני הקמחים לבנים שמתהוים בו:
+<b>בסודרין.</b> המיוחדין לכך. וליכא למיגזר דלמא סחיט להו, הואיל ועשויין למלאכה זו. והוא שלא יעשה בידו בסודר כמין גומא בפי הכלי כדי שירד היין במדרון, שלא יעשה כדרך שהוא עושה בחול:
+<b>ובכפיפה מצרית.</b> סל העשוי מצורי הדקל. והוא שלא תהיה הכפיפה גבוהה מקרקעית הכלי התחתון טפח, שלא יעשה אהל עראי:
+<b>ונותנים ביצה במסננת.</b> שנתנו בה חרדל להסתנן, שרגילין ליתן ביצה טרופה בדברים העכורין והם מתלבנים ומזדככים על ידה:
+<b>ינומולין.</b> יין ודבש ופלפלין:
+<b>לגין.</b> גדול מכוס וקטן מחבית:
+<b>הכל לפי האורחים.</b> אם יש לו אורחין מרובין עושה הרבה, בין בשבת בין ביום טוב בין במועד. והלכה כת״ק שעושין ינומולין בשבת כפי מה שהן רוצים: 
+
+
+
+Mishnah 3
+
+<b>חלתית.</b> כך שמה בערבי, והיא חמה ונוהגין לאכלה במקומות הקרים, ואין שורין אותה בשבת דמיחזי כמעשה חול:
+<b>את הכרשינין.</b> מציף עליהם מים בכלי לברור פסולתן, שהפסולת צף למעלה:
+<b>ולא שפין אותן.</b> ביד להשיר פסולתן, דהוה ליה בורר:
+<b>אבל נותן בתוך הכברה.</b> ואע״פ שפסולתן נופל לפעמים דרך נקבי הכברה ונמצא מתברר מאליו:
+<b>התבן.</b> שהיו עושים מן הקש שמחתכין אותן במוריגים ונעשה כל זנב השבולין תבן:
+<b>מוץ.</b> הוא מזקן השבולת העליון, ואינו ראוי למאכל בהמה וכוברים אותו בכברה שיפול המוץ:
+<b>אבל נוטל בכברה ונותן לתוך האבוס.</b> ואע״פ שהמוץ נופל מאליו, דדבר שאינו מתכוין מותר כר׳ שמעון: 
+
+
+
+Mishnah 4
+
+<b>גורפין.</b> בשבת אבוס שלפני השור שמפטמים אותו, שלא יתערב העפרורית שבאבוס בתבן ובשעורים שנותנים לפניו ויקוץ במאכלו, ומסלקין תבן שלפניו לצדדים כשהוא רב כדי שלא ידרסנו ברגליו ויתלכלך ברעי:
+<b>וחכמים אוסרים.</b> אתרוייהו קאי, אחד גריפת האבוס ואחד תבן שלפניו לא יסלקנו לצדדים. ולא נחלקו רבי דוסא וחכמים אלא באבוס של כלי, אבל באבוס של קרקע הכל מודים שאין גורפים, דלמא אתי לאשוויי גומות. ורבנן גזרו אבוס של כלי אטו אבוס של קרקע. והלכה כחכמים:
+<b>נוטלים מלפני בהמה זו ונותנים לפני זו.</b> ולא אמרינן טלטול דלא חזי הוי, אלא ודאי חזי דאין בהמה קצה במאכל הניטל מלפני חבירתה. ודוקא מלפני החמור ונותנין לפני השור וכיוצא בזה, אבל לא מלפני השור ונותנים לפני החמור, שמאכל השור מאוס ברירין היוצאים מפיו ואין החמור אוכל ממנו: 
+
+
+
+Mishnah 5
+
+<b>הקש שעל מטה.</b> סתמא להסקה ומוקצה הוא, ובא לשכב עליו ומנענעו כדי שיהא רך וצף לשכב עליו:
+<b>לא ינענענו בידיו.</b> דמוקצה הוא, אבל מנענעו בגופו בכתפיו, דטלטול מן הצד הוא ולאו שמיה טלטול:
+<b>או שהיה עליו כר או סדין.</b> דגלי דעתיה דאקצייה לשכיבה מעתה תורת כלי עליו:
+<b>מכבש.</b> שני לוחות שמשימין ביניהן הבגדים לאחר כביסתן ומהדקין הלוח העליון על הבגדים המונחין בלוח התחתון כדי שיהא קיפולן נאה:
+<b>מתירין.</b> דהיינו לצורך שבת ליטול את הבגדים, אבל לא כובשים דהיינו צורך חול:
+<b>ושל כובסים לא יגע בו.</b> מפני שהוא עשוי לתקן בגדים ומהדק טפי והתרתו דומה לסתירה. ואין הלכה כרבי יהודה:
+
+Chapter 21
+
+
+
+Mishnah 1
+
+<b>נוטל אדם את בנו.</b> בחצר והאבן בידו ולא אמרינן דמטלטל לאבן:
+<b>כלכלה.</b> סל:
+<b>והאבן בתוכה.</b> והוא שיהיו פירות בסל, שאם אין בו פירות נעשה בסיס לדבר האסור ואסור לטלטלו. וצריך נמי שיהיו בתוכו פירות שאם ישליכם בארץ ימאסו, כגון תותים וענבים וכיוצא בהם, אבל אם היו בו פירות כגון אגוזים ושקדים מנער את הפירות והם נופלים. ופירות הנמאסים נמי כגון תותים וענבים אם אפשר לסלקם לצדי הכלכלה ולנער האבן לבדה ולהשליכה אסור לטלטלה עם האבן. ומתניתין איירי כגון שנפחת מצדי הכלכלה או שוליה והאבן דופן לה שאי אפשר להשתמש בכלכלה בלא האבן:
+<b>תרומה טמאה עם הטהורה ועם החולין.</b> אגב הטהורה ואגב החולין. אבל טמאה באנפי נפשה לאו בת טלטול היא:
+<b>אף מעלין את המדומע באחד ומאה.</b> סאה של תרומה שנפלה במאה סאים של חולין, מותר להעלותה לסאה של תרומה מהן בשבת ויהיו כולן חולין ומותרין לזרים, ולא אמרינן מתקן הוא, דתרומה שנפלה בחולין חשבינן לה כאילו מונחת לבדה ואינה מעורבת, וכשעולה באחד ומאה התרומה עצמה שנפלה עולה הילכך לאו מתקן הוא. ואין הלכה כרבי יהודה: 
+
+
+
+Mishnah 2
+
+<b>מטה על צדה.</b> מטה החבית על צדה אם צריך ליטול מן היין והאבן נופלת ולא יטול אותה בידים:
+<b>היתה בין החביות.</b> ומתירא שלא תפול האבן על החביות ותשברם מגביהה לחבית כולה ומסלקה מבין החביות ושם מטה אותה על צדה:
+<b>נוער את הכר והן נופלות.</b> כשהוא צריך לכר ואינו צריך למקום הכר, אבל אם צריך למקומו מגביה הכר עם המעות שעליו. ולא אמרן אלא כששכח המעות על הכר מערב שבת, אבל הניחן שם במתכוין נעשה הכר בסיס לדבר האסור ואסור לטלטלו ולא לנער המעות שעליו:
+<b>לשלשת.</b> דבר של טנוף כגון רוק או רעי או צואה:
+<b>מקנחה בסמרטוט.</b> ולא יתן עליה מים, דסתם כר של בגד הוא, ובגד שרייתו במים זהו כבוסו:
+<b>היתה.</b> על כר:
+<b>של עור.</b> דלאו בר כבוס הוא:
+<b>נותן עליה מים.</b> עד שתכלה ותלך הלשלשת. אבל כבוס ממש לא, דהואיל וסתם כרים וכסתות רכים נינהו שייך בהו כבוס בעורות רכים, ומיהו שרייתן לא זהו כבוסן: 
+
+
+
+Mishnah 3
+
+<b>ב״ש אומרים מגביהין מעל השלחן עצמות וקליפין.</b> בגמרא קאמר שאין אנו סומכים על משנתנו כמות שהיא שנויה, אלא מוחלפת השטה, שבית הלל אומרין מגביהין מעל השלחן עצמות וקליפין, וב״ש אומרים מסלק את הטבלא שיש עליה תורת כלי אבל לא יטלטל העצמות והקליפין בידים, דב״ה כר״ש וב״ש כר׳ יהודה. ומיהו לא שרו ב״ה אלא בעצמות וקליפין דחזו למאכל בהמה אע״ג דלא חזו למאכל אדם, אבל אי לא חזו אף למאכל בהמה מודו ב״ה דאסורים לטלטל, דבכה״ג אפילו ר״ש מודה:
+<b>מעבירין מעל השלחן פרורין פחות מכזית.</b> אפילו פחות מכזית וטעמא כדמפרש בסמוך שהן ראויין למאכל בהמה:
+<b>ושער של פולין.</b> שרביטים שהקטנית גדל בהן:
+<b>עור בית אחיזה.</b> בית אחיזה של עור שיאחזנו בו:
+<b>אין מקנחין בו.</b> שכשאוחזו נסחט בין אצבעותיו והוי פסיק רישיה ולא ימות דמודה ביה ר״ש:
+<b>בין כך ובין כך.</b> בין יש לו בית אחיזה בין אין לו בית אחיזה ניטל בשבת כשהוא נגוב:
+<b>ואינו מקבל טומאה.</b> דאינו לא כלי עץ ולא בגד ולא שק ולא מתכת:
+
+Chapter 22
+
+
+
+Mishnah 1
+
+<b>מצילין מזון ג׳ סעודות.</b> ואפילו בכלים הרבה, דאילו בכלי אחד אמרו בפרק כל כתבי דכמה דבעי מציל:
+<b>לכם.</b> כל אחד מזון ג׳ סעודות:
+<b>ובלבד שלא יספוג.</b> שלא ישים ספוג לשאוב היין ולחזור ולהטיף, ואף על פי שיש לספוג בית אחיזה דליכא חשש סחיטה, שלא יעשה כדרך שהוא עושה בחול. ואפילו ליקח בידו שמן ודבש שהן עבים ונדבקים ולקנח ידו בשפת הכלי אסור, שלא יעשה כמעשה חול:
+<b>אין סוחטין את הפירות.</b> דה״ל מפרק תולדה דדש:
+<b>אסורין.</b> גזירה שמא יסחוט לכתחלה:
+<b>ר״י אומר אם לאוכלין.</b> היו אותן פירות מכונסים, היוצא מהן מותר, דלא ניחא ליה במה שזבו וליכא למגזר בהו שמא יסחוט:
+<b>ואם למשקין.</b> היו מכונסין דניחא ליה במאי דנפק מנייהו, היוצא מהן אסור, גזירה שמא יסחוט. ובזיתים וענבים מודה ר״י לחכמים דאע״ג דכנסן לאוכלים היוצא מהן אסור, כיון דדרכן לסחיטה קיימי כי אתו לידי משקה יהיב דעתיה בהכי. ובשאר מיני פירות מודים חכמים לר״י, כיון דלאו דרכן לסחיטה. לא נחלקו אלא בתותים ורמונים, דרבי יהודה מדמה להו לשאר פירות וחכמים מדמו להו לזיתים וענבים. והלכה כר״י:
+<b>חלות דבש.</b> כשהן מרוסקים זב הדבש מעצמו מתוך השעוה ואין דרך לסחטו, הילכך ר״א מתיר, וחכמים אוסרים גזרו אטו שאין מרוסקין. והלכה כר״א: 
+
+
+
+Mishnah 2
+
+<b>כל שבא בחמין.</b> שנתבשל:
+<b>מדיחין.</b> דהדחתו אינה בשולו אבל לא שורין:
+<b>חוץ מן המליח הישן.</b> דג מליח שעברה עליו שנה משנמלח:
+<b>וקוליס האספנין.</b> דג שקליפתו דקה והדחתו בחמין הוא גמר בשולו: 
+
+
+
+Mishnah 3
+
+<b>שובר אדם את החבית.</b> מפני שהוא מקלקל:
+<b>ובלבד שלא יתכוין לעשותה כלי.</b> לעשות לה פה נאה:
+<b>אין נוקבים מגופה.</b> הדבוקה בפי חבית אלא נוטל את כולה דכי נקיב לה מתקן פתחא הוא:
+<b>ר׳ יוסי מתיר.</b> דאין דרך פתח חבית בכך. והלכה כר׳ יוסי:
+<b>ולא יקבנה מצדה.</b> כלומר הא דשרי ר׳ יוסי להיות נוקב את המגופה, לא שרי אלא למעלה בראש המגופה דלאו אורחא למעבד פתחא התם אלא נוטל כל המגופה. אבל מצדה, זימנין דעביד ליה לנקב בצד המגופה משום פתחא ואינו רוצה לפתחה למעלה שלא יפלו צרורות או עפר ביין:
+<b>ממרח.</b> ויש כאן משום ממחק:
+<b>בערב.</b> שם מקום:
+<b>חוששני לו מחטאת.</b> אם מירח השעוה לדבקה בדופני הכלי סביב הנקב: 
+
+
+
+Mishnah 4
+
+<b>לתוך הבור.</b> שאין בו מים:
+<b>שיהא שמור.</b> שלא יסריח מחמת החום. והא קמ״ל דלא חיישינן דלמא אתי לאשוויי גומות שבקרקעית הבור כדי שיהא שוה להושיב שם הקדרה:
+<b>ואת המים היפים.</b> הראויים לשתיה:
+<b>ברעים.</b> בתוך מקוה מים רעים שאינן ראויין לשתיה. ומילתא דפשיטא היא ומשום סיפא נקט לה, דתנן ואת הצוננים [בחמה] בשביל שיחמו, מהו דתימא נגזור דלמא אתי לאטמוני ברמץ, קמ״ל:
+<b>מי שנשרו כליו.</b> שנפלו במים בשבת:
+<b>מהלך עמהן ואינו חושש.</b> שמא יחשדו אותו שכבסן:
+<b>הגיע לחצר החיצונה.</b> הסמוכה למבוא העיר שהוא מקום המשתמר:
+<b>שוטחן בחמה.</b> ליבשן:
+<b>אבל לא כנגד העם.</b> שיחשדוהו שכבסן. ומשנה זו דחויה היא, שהלכה בידינו כל דבר שאסרו חכמים מפני מראית העין אפילו בחדרי חדרים אסור, הילכך אסור לשטחן אפילו שלא כנגד העם: 
+
+
+
+Mishnah 5
+
+<b>ונסתפג.</b> וקנח:
+<b>אפילו בעשר אלונטיות.</b> סדינים שמקנחים בהן, ונסתפג בהן זה אחר זה אע״ג דלא נפישי מיא בכל חד וחד אפ״ה לא יביאם בידו לתוך ביתו, אפילו ע״י עירוב, שאין כאן איסור הוצאה, אלא גזרה שמא ישכח ויסחטם בבואו:
+<b>אבל עשרה בני אדם.</b> הואיל ומרובין הם מדכרי אהדדי. ואפילו חדא אלונטית לעשרה בני אדם דהשתא נפישי בה מיא אפילו הכי מביאין אותה בידם ולא גזרינן שמא יסחטוה, הואיל ומרובים הן:
+<b>פניהם ידיהם ורגליהם.</b> אורחא דמלתא נקט והוא הדין לכל גופן. ואין הלכה כמשנה זו אלא אפילו אחד מביא בידו אלונטית שנסתפג בה ולא חיישינן שמא יסחוט: 
+
+
+
+Mishnah 6
+
+<b>סכין.</b> שמן בשבת:
+<b>וממשמשין.</b> ביד על כל הגוף להנאה:
+<b>אבל לא מתעמלין.</b> לשפשף בכח:
+<b>ולא מתגרדין.</b> במגרדת, ודומה לו (איוב ב׳:ח׳) ויקח לו חרש להתגרד בו, משום דהוי כעובדא דחול:
+<b>אין יורדין לפולימא.</b> בקעה מלאה מים ותחתיה טיט כמו דבק, ויש בה מקומות שיטבע הרוחץ שם באותו טיט וידבק בו ואינו יכול לעלות עד שיתקבצו בני אדם ויעלוהו בקושי גדול ובדוחק. פ״א בקעה שטיט שלה מחליק והרוחץ שם נופל ובגדיו נשורים במים ואתי לידי סחיטה:
+<b>אפיקטויזין.</b> להקיא. ופירושו אפיק טוי זיין, כלומר להוציא המזון ממקום בשולו שהיא האצטומכה. אפיק, מוציא. טוי, מתבשל. צלי אש מתרגמינן טוי נור. זיין, מזון. ודוקא לשתות משקה שמביאו להקיא הוא שאסור בשבת אבל להכניס אצבעו לתוך פיו כדי להקיא מותר. והיכא דאית ליה צערא ואם יקיא יתרפא מותר אפילו ע״י משקה:
+<b>ואין מעצבין את הקטן.</b> לתקנו ולישב עצמותיו וחוליות שדרתו משום דמיחזי כבונה. ולא אמרן אלא לאחר זמן אבל ביום לידה שרי. מעצבין, לשון ידיך עצבוני ויעשוני (שם י׳):
+<b>ואין מחזירין את השבר.</b> עצם שנשבר. ואין הלכה כמשנה זו, אלא הלכה מחזירין את השבר בשבת:
+<b>שנפרקה ידו.</b> שיצא העצם מן הפרק שלו:
+<b>לא יטרפם.</b> לשון ביצים טרופות בקערה, שמשתטף [בצונן] על מקום השבר, דמיחזי דלרפואה קעביד:
+
+Chapter 23
+
+
+
+Mishnah 1
+
+<b>שואל.</b> ובלבד שלא יאמר הלוני. דהלואה לזמן מרובה משמע וקיי״ל סתם הלואה שלשים יום הלכך אתי מלוה לכתוב על פנקסו כך וכך הלויתי לפלוני כדי שלא ישכח:
+<b>מניח טליתו אצלו.</b> אם אינו מאמינו ולוקח אותו ומקדישו בשבת, דחובות שקבוע להן זמן יכולין להקדיש בשבת: 
+
+
+
+Mishnah 2
+
+<b>פרפרותיו.</b> מיני מעדנים:
+<b>אבל לא מן הכתב.</b> אם כתב מערב שבת כך וכך אורחים כדי שלא ישכחם, לא יקרא באותו כתב בשבת, גזירה שמא ימחוק. א״נ שמא יקרא בשטרי הדיוטות, ואין מותר לקרות בשבת אלא בתורה שבכתב, ובתורה שבעל פה לאחר שכתבוה, ובפירושיהן, אבל בשאר דברים או בספרי חכמות, שאינו מדברי נבואה או מפירושיהן, אסורים:
+<b>מפיס.</b> מטיל גורל לחלק למי יגיע כל מנה ומנה:
+<b>עם בניו ועם בני ביתו.</b> שהן סמוכים על שולחנו שאין כאן קפידא. אבל עם אחר לא, דבני חבורה המקפידים זה על זה שאינן מוחלין ואינן מוותרים זה לזה עוברים משום מדה ומשום משקל ומשום מניין ומשום לווין ופורעין דגזרו בהו רבנן שמא יכתבו:
+<b>ובלבד שלא יתכוין וכו׳</b> מתניתין חסורי מחסרא והכי קתני, מפיס אדם עם בניו ועם בני ביתו על השלחן, ואפילו מנה גדולה כנגד מנה קטנה, ודוקא עם בניו ועם בני ביתו אבל עם אחר לא, ובלבד שלא יתכוין לעשות מנה גדולה כנגד מנה קטנה, ואז הוא דביו״ט אסור ובחול שרי, אבל אם נתכוין לעשות מנה גדולה כנגד מנה קטנה אפילו בחול אסור משום קוביא, דגזל הוא ואסמכתא לא קניא, והאי אסמכתא היא דסמיך על הגורל אם יפול לו הגורל על המנה הגדולה יזכה בה, ולפיכך תלה עצמו אף לגורל הקטנה על הספק, ואילו ידע מתחילה שכן, לא היה מתרצה:
+<b>חלשים.</b> גורלות, כמו חולש על גוים (בישעיה י״ד י״ב):
+<b>על הקדשים ביו״ט.</b> שנשחטו בי״ט, לחלק אותם בין הכהנים.
+<b>אבל לא על המנות.</b> של קדשים של אתמול:   
+
+Mishnah 3
+
+<b>לא ישכור אדם פועלים.</b> דכתיב (ישעיהו נ״ח:י״ג) ממצוא חפצך ודבר דבר:
+<b>ולא יאמר אדם לחבירו כו׳</b> לדיוקא נקטיה, לא יאמר לחבירו שכור לנו פועלים, אבל אומר לו הנראה שתעמוד עמי לערב, כלומר עכשיו נראה אם תבא אלי לכשתחשך, ואע״פ ששניהם יודעים שעל מנת לשכרו לפעולתו הוא מזהירו, כיון דלא מפרש ליה שכירות בהדיא שרי, דקי״ל דבור אסור הרהור מותר:
+<b>אין מחשיכין על התחום.</b> לקרב עצמו בשבת עד סוף התחום ולהחשיך שם שיהא קרוב למקום הפועלים או לפרדס להביא פירות, דכל דבר שאסור לעשותו בשבת אסור להחשיך עליו, אבל מחשיך הוא להיות קרוב לצאת ולשמור פירותיו, דזה דבר המותר בשבת לשמור פירותיו:
+<b>ומביא פירות בידו.</b> הואיל ועיקר מחשבתו לא היתה לכך:
+<b>כלל אמר אבא שאול.</b> אתנא קמא פליג, דאסר כל החשכה ולא מפליג בין החשכה של מצוה להחשכה של רשות, ואתא איהו ואמר דהחשכה של מצוה שריא, שכשם שמותר לומר לחבירו בשבת תהיה מזומן לילך לאחר חשיכה להביא ארון ותכריכים למת, כך מותר להחשיך על התחום כדי שיהיה מזומן לאחר חשיכה להביא ארון ותכריכים. וסיפא דתנן מחשיכים על התחום [לפקח] על עסקי כלה ועל עסקי המת, אבא שאול היא. והלכה כמותו: 
+
+
+
+Mishnah 4
+
+<b>לפקח על עסקי כלה.</b> לעיין ולחקור בצרכי הכלה:
+<b>חלילין.</b> כלי נגון חלולין שקולן מעורר הבכי:
+<b>לא יספוד בהן ישראל.</b> קנסא הוא משום דמוכחא מילתא שבשביל ישראל הובאו:
+<b>אלא אם כן באו ממקום קרוב.</b> אא״כ נודע לנו בבירור שבאו ממקום שבתוך התחום ולא הביאם מחוץ לתחום:
+<b>ארון.</b> לעצמו שיקבר בו נכרי, או למכור: 
+
+
+
+Mishnah 5
+
+<b>סכין.</b> בשמן:
+<b>ומדיחין.</b> במים. ופוקקין נקביו, סותמין נקביו העליונים והתחתונים בבגד או בשום דבר כדי שלא תכנס בהם הרוח ויתפח:
+<b>ובלבד שלא יזיז בו אבר.</b> שלא יטלטל ויגביה לא ידו ולא רגלו ולא ריסי עיניו, שאסור לטלטל המת או אבר מאבריו, אע״פ שמותר ליגע בו. וכן כל מוקצה מותר בנגיעה ואסור בטלטול. וביצה שנולדה בשבת או ביום טוב אסורה אפילו בנגיעה, שמפני כדוריתה נגיעתה זהו טלטולה:
+<b>ושומטים את הכר מתחתיו.</b> ונמצא מוטל על החול, אבל לא מטלטלין להניחו על החול, דהא תנא רישא ובלבד שלא יזיז בו אבר:
+<b>בשביל שימתין.</b> שלא יסריח מחמת חום הסדינים והכרים:
+<b>קושרים את הלחי.</b> של מת שהיה פיו הולך ונפתח:
+<b>ולא שיעלה.</b> להסגר מה שנפתח דהיינו מזיז אבר, אלא שלא יוסיף להפתח:
+<b>סומכים אותה בספסל.</b> שהרי תורת כלי עליו:
+<b>ולא שתעלה.</b> דהוה ליה בונה:
+<b>אין מעמצין.</b> את עיניו בשבת אפילו לאחר יציאת נפש, דהוה ליה מזיז אבר:
+<b>שופך דמים.</b> שבדבר מועט מקרב מיתתו:
+
+Chapter 24
+
+
+
+Mishnah 1
+
+<b>מי שהחשיך.</b> נותן כיסו לנכרי. מבעוד יום. ואע״ג דשלוחו של ישראל הוא לישא את כיסו בשבת, קים להו לרבנן דאין אדם מעמיד עצמו על ממונו ואי לא שרית ליה אתי לאתויי ד׳ אמות ברשות הרבים:
+<b>ואם אין עמו נכרי כו׳</b> הא יש עמו נכרי, לנכרי יהיב ליה, מ״ט חמור אתה מצווה על שביתתו, נכרי אי אתה מצווה על שביתתו. וכשמניח כיסו על החמור משתחשך מניחו עליה כשהיא מהלכת, כלומר לאחר שעקרה רגליה לילך דלא עבדה עקירה, וכשרוצה הבהמה לעמוד נוטלו מעליה, ולאחר שתחזור ותעקור רגליה לילך יניחנה עליה, כי היכי דלא תעביד הבהמה עקירה והנחה, דאי שביק לה למעבד עקירה והנחה והוא מחמר אחריה ומנהיגה נמצא מחמר אחר בהמתו בשבת ואסור, אע״פ שאינה טעונה אלא כל דהו דכתיב (שמות כ׳:י׳) לא תעשה [כל] מלאכה אתה ובהמתך, איזו היא מלאכה שנעשית בין האדם והבהמה, הוי אומר זה מחמר:
+<b>הגיע לחצר החיצונה.</b> מילתא באנפי נפשה היא ולא בדין כיסו קא מיירי:
+<b>לחצר החיצונה.</b> של עיר, שהוא מקום המשתמר ראשון, כשיבא לפרק החמור נוטל בידו מעליו כלים הניטלין בשבת:
+<b>ושאינם ניטלים מתיר את החבלים.</b> של אוכף שהן קשורים והשקין נופלים: 
+
+
+
+Mishnah 2
+
+<b>פקיעי עמיר.</b> קשין של שבלים שאגדן, מתירין אותן, דכל זמן שהן קשורין לאו אוכלא נינהו ומתירין אותן לשווינהו אוכלא, אבל פספוס, לפזרן כדרך שרגילין לפזר עשבים לפני בהמה כדי שתריח ריחן ויהיו יפין לה לאכלן, אסור בפקיעי עמיר, דמאחר דאתעבידו אוכלא בהתר הפקיעין, והפספוס אינו אלא לתענוג בעלמא, ומטרח בדבר שהוא כבר אוכל לא טרחינן:
+<b>ומפספסים את הכיפים.</b> ענפים לחים של ארז, מפזרים ושוטחים אותן לפני הבהמה שתריח ריחן, דבלאו פספוס לא הוו אוכלא:
+<b>אבל לא את הזירין.</b> הן הן פקיעי עמיר, אלא שהפקיעין יש להן שני קשרים אחד בראשן ואחד בסופן, והזירין יש להן שלשה קשרים קשר אחד יתר באמצען. וקאמרה מתניתין שאין מפספסים את הזירין ואע״פ שהן דחוקים זה בזה ומתחממים והבהמה קצה בהן, אלא מתיר שלשה אגדיהן בלבד, דהתרת אגדיהן משוי לה אוכלא כפקיעין:
+<b>אין מרסקין את השחת.</b> אין מחתכין עשב של תבואה, והיא אספסתא, משום דטרחא שלא לצורך הוא:
+<b>רבי יהודה מתיר בחרובין לבהמה דקה.</b> ששיניה דקות וקשין לה. ואין הלכה כר״י: 
+
+
+
+Mishnah 3
+
+<b>אין אובסין.</b> [אין] מאכילין אותו על כרחו ותוחבים לו בגרונו, ופירוש אובסין, עושין לה אבוס בתוך מעיה:
+<b>ולא דורסים.</b> שדורס המאכל לתוך גרונה. ומיהו לא הוי כמו אובסין:
+<b>אבל מלעיטים.</b> שתוחב לו המאכל למקום שיכול להחזיר:
+<b>אין ממראין.</b> מפטמין, לשון וחלב מריאים (ישעיהו א׳:י״א). ופירוש המראה, שתוחב לו המאכל לפנים מבית הבליעה במקום שאינו יכול להחזיר:
+<b>ומהלקטין לתרנגולים.</b> שתוחב המאכל לתוך פיו במקום שיכול להחזיר:
+<b>אבל לא גובלין.</b> אין לשין אותו במים:
+<b>אין נותנין מים לפני דבורים.</b> שאין מזונותיהן עליו, שיוצאין ואוכלין בשדה ומים מצויין להם באגמים:
+<b>דורסיאות.</b> יונים שגדלים בבתים. ונקראים דורסיאות על שם הורדוס המלך שהיה מגדל מהן בארמונו: 
+
+
+
+Mishnah 4
+
+<b>מחתכין את הדלועין.</b> התלושין לפני הבהמה, ואע״ג דסתמן לאו למאכל בהמה קיימי אלא לאדם:
+<b>ואת הנבלה.</b> שנתנבלה היום, ואע״ג דבין השמשות היתה עומדת לאדם ולא לבהמה:
+<b>רבי יהודה אומר אם לא היתה נבילה מע״ש אסורה.</b> דכל מידי דחזי לאינש לא מקצה ליה לבהמה. ואפילו חולה מע״ש, סובר שתתרפא. ואין הלכה כרבי יהודה: 
+
+
+
+Mishnah 5
+
+<b>מפירין.</b> בעל לאשתו ואב לבתו:
+<b>ונשאלין.</b> לחכם:
+<b>שהן לצורך השבת.</b> כגון שנדר שלא יאכל היום. ואנשאלין דוקא קאי, דאילו בעל או אב מפר בין נדרים שהן לצורך השבת בין נדרים שאינן לצורך השבת, כיון שאינו יכול להפר אלא ביום שמעו בלבד. ונדרים שהן לצורך השבת אפילו היה לו פנאי להשאל עליהם קודם השבת נשאלין עליהם בשבת:
+<b>ופוקקין את המאור.</b> החלון שממנו האורה נכנסת, סותמין אותו בלוח או בשאר כל דבר שרגילים לסתום בו:
+<b>ומודדין את המטלית.</b> כגון אם היתה טמאה ונגעה בטהרות, מודדין אותה אם יש בה ג׳ אצבעות על ג׳ אצבעות לידע אם נטמאו הטהרות אם לאו, דמטלית פחותה מג׳ על ג׳ אינה לא מיטמאה ולא מטמאה:
+<b>ואת המקוה.</b> לידע אם יש בה אמה על אמה ברום שלש אמות. שאלו מדידות של מצוה הן לפיכך מותר למדוד אותן בשבת:
+<b>שפקקו את המאור.</b> את החלון וקרוי מאור שממנו האורה נכנסת:
+<b>בטפיח.</b> פך של חרס:
+<b>מקדה.</b> כלי חרס:
+<b>בגמי.</b> להכי נקט גמי שראוי למאכל בהמה ולא מבטל ליה להיות קשר של קיימא:
+<b>לידע אם יש בגיגית פותח טפח.</b> כמין שביל קטן היה בין שני בתים שלא היה מקורה אלא שגיגית מונחת על גבו, והיו חלונות פתוחות מן הבתים אל השביל, והיו חוששין שמא ימות מת בבית אחד ותהא הטומאה בא מן החלון אל השביל ומן השביל אל הבית האחר דרך החלון הפתוח, לפיכך פקקו את החלון הפתוח לבית שהטומאה בתוכו בטפיח של חרס וגבו לצד השביל, וכלי חרס אינו מיטמא מגבו, וחוצץ, כי חששו שמא אין בסדק הגיגית פותח טפח ונמצאת הגיגית מאהלת על השביל והטומאה באה דרך השביל מבית זה לבית זה. אח״כ הוצרכו לפתוח החלון וליטול אותו טפיח הפקוק בחלון, ובאו לידע אם יש באותו סדק של גיגית פותח טפח ואין שם אהל באותו שביל להביא את הטומאה, שהטומאה יוצאה מן השביל דרך סדק שבגיגית כלפי מעלה. או אין בסדק של גיגית פותח טפח, ונמצאת השביל כאהל ומביאה את הטומאה מבית לבית. ומדדו מקדה של חרס וקשרוה בגמי והושיטוה כלפי מעלה, לראות אם היה בסדק הגיגית פותח טפח אם לאו:
+<b>ומדבריהם למדנו שפוקקין וקושרין ומודדין בשבת.</b> ובלבד שלא יהיה קשר של קיימא, והמדידה תהיה של מצוה, או להתלמד על דבר הוראה:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shabbat/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shabbat/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..ed4d3b448de7ce8bcf49c6ba00b58290b6676d02
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shabbat/Hebrew/merged.txt	
@@ -0,0 +1,1612 @@
+Bartenura on Mishnah Shabbat
+ברטנורא על משנה שבת
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Shabbat
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה שבת
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>יציאות השבת.</b> הוצאות שמרשות לרשות האמורות אצל שבת, והכנסות נמי קא קרי יציאות הואיל ומוציא מרשות לרשות. והאי דתני יציאות ולא תני הוצאות, לישנא דקרא נקט דכתיב (שמות ט״ז:כ״ט) אל יצא איש ממקומו, ומיניה דרשינן הוצאה, אל יצא איש עם הכלי שבידו ללקוט המן:
+<b>שתים שהן ארבע.</b> שתים מן התורה, הוצאה והכנסה לבעל הבית העומד בפנים ברשות היחיד, ועל שתים אלו חייב על שגגתו חטאת, ועל זדונו כרת, ועל התראתו סקילה, כמו בכל שאר מלאכות של שבת:
+<b>שהן ד׳</b> מדבריהם הוסיפו שתים, לאסור לכתחלה היכא שהמלאכה נעשית ע״י שנים זה עוקר וזה מניח, דשנים שעשאוה פטורים, שנאמר (ויקרא ד׳:י״ג) בעשותה אחת מכל מצות ה׳, העושה את כולה ולא העושה מקצתה, וכן בכל מלאכות של שבת אמרינן יחיד שעשאה חייב, שנים שעשאוה פטורים:
+<b>ושתים שהן ארבע בחוץ.</b> שתים מן התורה, הוצאה והכנסה לעני העומד בחוץ ברשות הרבים:
+<b>שהן ארבע.</b> מדבריהם הוסיפו שתים לאסור לכתחלה, כשזה עוקר וזה מניח:
+<b>פשט העני את ידו.</b> ובתוכה קופה או הסל שמקבל בו ככרות מבעל הבית. ולהכי נקט הוצאה בלשון עני ועשיר, דאגב אורחיה קמ״ל דמצוה הבאה בעבירה אסורה וחייבין עליה:
+<b>ונתן לתוך ידו של בעל הבית.</b> דעביד ליה עקירה מרשות הרבים והנחה ברשות היחיד:
+<b>או שנטל מתוכה והוציא.</b> החפץ, והניח ברשות הרבים, דעביד עקירה והנחה:
+<b>העני חייב.</b> שעשה מלאכה שלימה. והרי שתים מן התורה לעומד בחוץ. ואע״ג דבעינן עקירה ממקום שיהיה בו ד׳ טפחים על ד״ט והנחה במקום שיהיה בו ד׳ על ד׳, וליכא, דיד העני ובעה״ב אין בה מקום שיהיה ד׳ על ד׳, אמרינן בגמ׳ דידו של אדם חשובה כד׳ על ד׳, כיון שהיא עשויה להניח בה וליטול ממנה חפצים ואפילו גדולים הרבה:
+<b>ובעה״ב פטור.</b> פטור ומותר גמור, דהא לאו מידי עבד:
+<b>פשט בעל הבית כו׳ בעל הבית חייב.</b> הרי שתים מן התורה לעומד בפנים:
+<b>פשט העני כו׳</b> דעביד העני עקירה מרשות הרבים:
+<b>ונטל בעל הבית מתוכה.</b> והניח בפנים, ועביד ליה בעל הבית הנחה ברשות היחיד:
+<b>או שנתן לתוכה.</b> דעביד ליה בעל הבית עקירה מרשות היחיד:
+<b>והוציא.</b> העני והניח ברשות הרבים:
+<b>שניהם פטורים.</b> שלא עשה שום אחד מהם מלאכה שלימה. אבל אסורים לעשות כן שמא יבואו כל אחד בפני עצמו לעשות מלאכה שלימה בשבת. הרי שתים מדבריהם, אחת לעני בחוץ ואחת לבעה״ב בפנים. והא דלא חשיב שנים לכל אחד, עקירה לעני ועקירה לבעל הבית, הנחה לעני והנחה לבעל הבית, משום דלא חשיב אלא עקירות שהן תחלת המלאכה ואיכא למיחש שמא יגמרנה, אבל הנחות שהן סוף המלאכה לא קחשיב: 
+
+
+
+Mishnah 2
+
+<b>לא ישב אדם לפני הספר.</b> ואפילו בחול, ומשום דבעי למתני לא יצא החייט במחטו וכו׳ שמא ישכח ויצא, דדמי לגזרה דלא ישב אדם לפני הספר סמוך למנחה, שמא ישכח ולא יתפלל, משום הכי תנא להו הכא, ואיידי דזוטרן מילייהו פסיק ותני להו ברישא, והדר מפרש מילי דשבת ומאריך בהן:
+<b>סמוך למנחה.</b> מנחה גדולה משש שעות ומחצה ולמעלה, וסמוך למנחה היינו מתחלת שעה שביעית, ואע״פ שעונתה מרובה, גזרה שמא ישבר הזוג של ספרים אחר שהתחיל להסתפר, ותעבור עונת התפלה קודם שיתקננו וישלים התספורת:
+<b>ולא יכנס למרחץ.</b> סמוך למנחה שמא יתעלף:
+<b>ולא לבורסקי.</b> מקום עבוד העורות, דלמא חזי פסידא וקלקול בעורות אם לא יניעם ממקומם ויתקנם, וימשך במלאכתו עד שתעבור עונת התפלה:
+<b>ולא לאכול.</b> אפילו בסעודה קטנה, שמא ימשך בסעודה:
+<b>ולא לדין.</b> אפילו בגמר דין, שכבר שמעו טענות בעלי דינין ולא נשאר עליהן אלא לפסוק הדין בלבד, דלמא חזו טעמא ויסתרו מה שהיו רוצים לפסוק וחוזר להיות תחלת הדין:
+<b>ואם התחילו.</b> בחד מכל הני דאמרינן, אין מפסיקין, אלא יגמור ואחר כך יתפלל, והוא שיש שהות ביום לגמור קודם שיעבור זמן התפלה. והתחלת התספורת משיניח מעפורת של ספרים בין ברכיו, הוא הסודר שנותן המתגלח על ברכיו כדי שלא יפול השער על בגדיו. והתחלת המרחץ משיפשוט הבגד הסמוך לבשרו. ואית דמפרשי משיסיר הסודר שעליו שהוא ראשון להפשטת בגדיו. והתחלת הבורסקי משיחגור בין כתפיו את בתי זרועותיו כדי להתעסק בעורות. והתחלת אכילה משיטול ידיו. והתחלת הדין משיתעטפו הדיינין בטליתן לשבת לדין באימה וביראה, ואם היו מעוטפים ויושבים בדין ובא לפניהם דין אחר סמוך למנחה, הויא התחלת אותו הדין משפתחו בעלי הדין בטענותם:
+<b>מפסיקין לקריאת שמע.</b> מלתא אחריתי נקט, והכי קאמר חברים העוסקים בתורה, מפסיקים תורתן לקריאת שמע דזמנה קבוע, דכתיב (דברים ו׳) ובשכבך ובקומך:
+<b>ואין מפסיקין לתפלה.</b> שאין לה זמן קבוע דאורייתא. ולא שנו אלא כגון רבי שמעון בן יוחאי וחביריו שתורתן אומנותן, אבל אנו הואיל ואנו מפסיקין תורתנו לאומנותנו כל שכן שנפסיק לתפלה: 
+
+
+
+Mishnah 3
+
+<b>לא יצא החייט במחטו.</b> אפילו תחובה לו בבגדו, שמא ישכח ויצא, ואומן דרך אומנתו חייב שדרך האומנים לתוחבן בבגדיו כשיוצאים לשוק:
+<b>שמא ישכח ויצא.</b> משתחשך:
+<b>הלבלר.</b> הסופר:
+<b>בקולמוסו.</b> התחוב אחורי אזניו כדרך הסופרים:
+<b>ולא יפלה את כליו.</b> מבער כנים מבגדיו. תרגום בערתי הקדש פליתי:
+<b>ולא יקרא לאור הנר.</b> בספר, שמא יטה הנר להביא השמן לפי הפתילה כדי שידלוק יפה ונמצא מבעיר בשבת, ואפילו היה הנר גבוה שתים ושלש קומות, לעולם אסור לקרות לאור הנר אלא אם כן יש עמו אדם אחר לשמרו, או אם הוא אדם חשוב שאינו רגיל לעולם לתקן הנר:
+<b>החזן.</b> מלמד תינוקות:
+<b>מהיכן התינוקות קורין.</b> מהיכן יתחילו לקרות, דבעיון מועט כי האי לא גזרינן שמא יטה. והתינוקות קוראין לפני רבן לאור הנר, שאימת רבן עליהם:
+<b>אבל הוא לא יקרא.</b> כל הפרשה, מפני שאין אימתן עליו, ושמירתן לא הויא שמירה. ומהאי טעמא נמי איכא למאן דאמר דאשה שומרת לבעלה אין שמירתה שמירה, שאין אימתה עליו:
+<b>כיוצא בו.</b> לעשות הרחקה מן העבירה, אמרו לא יאכל הזב עם אשתו זבה, ואף על פי ששניהם טמאים:
+<b>מפני הרגל עבירה.</b> שמתוך שהם מתיחדים יבא לבעול זבה שהיא בכרת. וזב וזבה לרבותא נקט שהתשמיש קשה להן ואיכא למימר דודאי לא יבואו לידי הרגל עבירה, אפ״ה לא יאכלו זה עם זו: 
+
+
+
+Mishnah 4
+
+<b>[ואלו] מהלכות.</b> אין פולין ואין קורין לאור הנר דתנן במתניתין:
+<b>בעליית חנניה בן חזקיה.</b> שבקשו חכמים לגנוז ספר יחזקאל שדבריו נראים כסותרים ד״ת, כגון כל נבלה וטרפה מן העוף ומן הבהמה לא יאכלו הכהנים (יחזקאל מ״ד) כהנים הוא דלא אכלי הא ישראל אכלי, וכגון וכן תעשה בשבעה בחדש (שם מ״ה) היכן נרמז קרבן זה בתורה. ונטמן חנניה בן חזקיה בעליה וישב שם ופירש ספר יחזקאל:
+<b>ושמונה עשר דברים גזרו בו ביום.</b> שנחלקו בית שמאי ובית הלל ועמדו למנין ורבו ב״ש ופסקו כמותם, כדכתיב (שמות כ״ג) אחרי רבים להטות. וכולהו י״ח דברים מייתו להו בגמרא, ואלו הן, האוכל אוכל שהוא ראשון לטומאה או שני לטומאה, גזרו שיהא נעשה גופו שני לטומאה, ופוסל את התרומה במגעו, ששני פוסל בתרומה, הרי אלו שתי גזירות, אוכל אוכל ראשון, ואוכל שני. והשותה משקין טמאים נעשה ג״כ שני לטומאה ופוסל את התרומה הרי שלש. וטעמא דגזור בהני, דזמנין דאכיל אוכלין טמאים ושדי משקין דתרומה בפומיה בעוד שהאוכלים טמאים בפיו ופסיל להו, וזמנין דשתי משקין טמאים ובעודן בפיו שדי אוכלין דתרומה בפיו ופסיל להו. וגזרו על הבא ראשו ורובו לאחר שטבל מטומאתו בו ביום, במים שאובים, ועל טהור גמור שנפלו על ראשו ג׳ לוגין מים שאובין, הרי חמש גזירות. וטעמא דגזור טומאה על הני לטמא אדם, לפי שהיו טובלין במי מערות סרוחין והיו נותנין עליהם אחר כך מים שאובין להעביר סרחון המים, התחילו ועשאום קבע לומר לא מי המערות מטהרים אלא המים שאובים מטהרים, עמדו וגזרו עליהם טומאה, דלמא אתי לבטולי תורת מקוה וטבלי בשאובים. והגזירה הששית שיהיו הספרים של כתבי הקדש פוסלים את התרומה במגע, שבתחלה היו מצניעין אוכלין דתרומה אצל ס״ת, אמרי האי קדש והאי קדש, כיון דחזו דקא אתו ספרים לידי פסידא, שהעכברים המצויין אצל האוכלין היו מפסידין את הספרים, גזרו שיהיו הספרים, דהיינו תורה נביאים וכתובים, במגען פוסלין את התרומה. והגזירה הז׳ גזרו על סתם ידים שפוסלות את התרומה, מפני שהידים עסקניות הן ונוגעות בבשרו במקום הטנופת, וגנאי לתרומה אם יגע בה בידים מזוהמות והיא נמאסת על אוכליה. והגזירה הח׳ האוכלין שנטמאו במשקין שאותן המשקין נטמאו מחמת ידים שנגעו בהן קודם נטילה, גזרו על המשקין שיטמאו את האוכלין, שכל הדברים הפוסלים את התרומה מטמאין את המשקין להיות תחלה, גזירה משום משקין הבאים מחמת שרץ, דאשכחן בהן שהן ראשונים מדאורייתא, והאי דגזור בכל טומאת משקין להיות תחלה ולא גזור נמי באוכלין גזירה משום [אוכלין] הבאים מחמת שרץ, היינו טעמא דאחמור רבנן במשקין משום דעלולים לקבל טומאה, שאינן צריכין תיקון הכשר להביאן לידי קבלת טומאה כמו האוכלין שצריכין נתינת מים להכשירן לקבל טומאה. והגזירה הט׳ כלים שנטמאו במשקין שנטמאו המשקים בשרץ, אע״פ שהם ראשון לטומאה דאורייתא אין יכולין לטמא אדם וכלים, שאין אדם וכלים מקבלין טומאה אלא מאב הטומאה, ולא ממשקין שנטמאו בשרץ שהם ראשונים, ורבנן גזור עלייהו שיטמאו כלים, גזירה משום משקה דזב וזבה, שהן רוקו ומימי רגליו שהן אב הטומאה ומטמאין כלים מדאורייתא. והגזירה הי׳ שיהו בנות כותיים נדות מעריסתן, כלומר מיום שנולדה, שתינוקת בת יומא מטמאה בנדה, וכותים לית להו מדרש זה וכי חזיין לא מפרשי להו הלכך גזור בהו רבנן. והגזירה הי״א שיהו כל המטלטלין מביאין את הטומאה בעובי המרדע, והוא מלמד הבקר, ויש בהקיפו טפח אבל אין בעביו טפח, ואע״פ שמן התורה אין אהל פחות מטפח, גזרו רבנן על כל המטלטלים שיש בהקיפן טפח שאם ראשן אחד האהיל על המת וראשן אחד על הכלים מביאין להם טומאת אהל, גזירה אטו מי שיש בעביו טפח שמביא את הטומאה מן התורה. והגזירה הי״ב הבוצר ענבים לדרכן בגת, המשקה היוצא מהן בשעת בצירה מכשירן לקבל טומאה, ואע״פ שהולך לאבוד ולא ניחא ליה, גזירה שמא יבצור בקופות מזופפות, דאז ניחא ליה במשקה היוצא מהן שהרי אינו הולך לאבוד, ומכשיר מן התורה. והגזירה הי״ג שיהיו גידולי תרומה תרומה, ואפילו בדבר שזרעו כלה כגון תבואה וקטנית, גזירה משום תרומה טמאה ביד כהן שאסורה באכילה ובא לזרעה, וגזור שתהא בשמה הראשון והרי היא תרומה טמאה, דחיישינן דלמא משהי לה עד זמן זריעה ואתי למיכלה בטומאה. והגזירה הי״ד מי שהחשיך לו בדרך נותן כיסו לנכרי, ולא יטלטלנו פחות פחות מד״א. והגזירה הט״ו והט״ז, אין פולין ואין קורין לאור הנר דתנן במתניתין. והגזירה הי״ז גזרו על פתן של עובדי כוכבים, ועל שמנן ועל יינן ועל בנותיהן, וכולהו גזירה חדא היא, כדאמרינן גזרו על פתן משום שמנן ועל שמנן משום יינן ועל יינן משום בנותיהן ועל בנותיהן משום דבר אחר, כלומר משום עבודת כוכבים. והגזירה הי״ח גזרו על תינוק עובד כוכבים שיהא מטמא בזיבה, כדי שלא יהא תינוק ישראל רגיל אצלו במשכב זכור: 
+
+
+
+Mishnah 5
+
+<b>אין שורין דיו.</b> סממנים שעושים מהם דיו לכתיבה:
+<b>וסממנים.</b> לצבע:
+<b>וכרשינים.</b> מאכל בהמה, ורגילים לשרות אותן במים תחלה, וקורין להם בערבי כרסנ״ה, ובלע״ז ויצ״ש, וסברי בית שמאי אדם מוזהר על שביתת כלים כמו על שביתת בהמתו, והיינו טעמא דאין נותנין אונין, והיינו טעמא דאין פורשין מצודות. ונר הדולק בשבת וקדרה שעל גבי כירה דמודו בהו בית שמאי, [בדמפקר] אפקורי לכלים ושוב אינו מצווה על שביתתן:
+<b>ובית הלל מתירין.</b> משנתן המים מבעוד יום, אע״פ שהן נשורין והולכין בשבת, דסברי על שביתת בהמה אדם מוזהר דאית בה צער בעלי חיים, אבל לא על שביתת כלים: 
+
+
+
+Mishnah 6
+
+<b>אונין.</b> אגודות של פשתן מנופץ, ונותנין אותן בתנור ומתלבנים:
+<b>שיהבילו.</b> שיתחממו שיעלה בהם ההבל:
+<b>ליורה.</b> של צבעים:
+<b>אלא כדי שיקלוט את העין.</b> שיקלוט הצבע מבעוד יום:
+<b>ובית הלל מתירים.</b> לתתן לתוכו מבעוד יום ותהא קולטת כל הלילה. ולא שרו בית הלל אלא ביורה עקורה מן האש, שאם יש תחתיה אש בשבת אסור, גזירה שמא יחתה בגחלים. וצריך נמי שתהא היורה סתומה וטוחה בטיט, גזירה שמא יגיס ויהפך בה בשבת, וחייב משום מבשל: 
+
+
+
+Mishnah 7
+
+<b>ולא טוענין עמו.</b> על החמור:
+<b>ולא מגביהים.</b> עליו משאוי על כתפו, דמיחזי כמסייעו להוליך המשאוי בשבת:
+<b>אלא כדי שיגיע למקום קרוב.</b> כלומר שיהא המקום שרוצה להוליכו קרוב שיוכל להגיע שם מבעוד יום:
+<b>ובית הלל מתירין.</b> כדי שיצא מפתח ביתו מבעוד יום: 
+
+Mishnah 8
+
+<b>לעבדן.</b> מעבד העורות:
+<b>מתירין עם השמש.</b> בעוד שהחמה על הארץ קודם שתשקע: 
+
+
+
+Mishnah 9
+
+<b>כלי לבן.</b> שהוא קשה לכבס, צריך שלשה ימים, ומחמירין על עצמן כבית שמאי. ואין הלכה כרבן שמעון בן גמליאל, אלא כבית הלל שמתירין עם השמש:
+<b>ושוין.</b> בית שמאי ובית הלל, שטוענין את הזיתים מבעוד יום בקורת בית הבד, לאחר שטחנו הזיתים טוענין עליהם קורות כבדים והמשקה זב והולך מאליו כל השבת:
+<b>ועגולי הגת.</b> הנך דגת קרי עגולין, שהיו דפין עבין עשויין בעיגול, ובהא מודו ב״ש לב״ה, משום דאי נמי עביד להו בשבת ליכא חיוב חטאת, דאין נותנין קורה ע״ג זיתים עד שטוחנן תחלה ברחיים, וכן בענבים דורכים אותן ברגל תחלה, ובלאו קורה נמי משקה נפיק ממילא, אלא דלא נפיק שפיר כי השתא, הלכך לא דמי לדש: 
+
+
+
+Mishnah 10
+
+<b>כדי שיצולו.</b> כמאכל בן דרוסאי, והוא שליש בשול, ובכך הוא ראוי לאכילה ותו ליכא למיגזר שמא יחתה בגחלים:
+<b>חררה.</b> עוגת רצפים:
+<b>שיקרמו.</b> תחלת אפיה עושין כמו קרום:
+<b>פניה.</b> שהם כלפי אויר התנור:
+<b>כדי שיקרום התחתון.</b> המדובק לחרש התנור, דהוא נאפה תחלה קודם שיקרמו הפנים שכלפי אויר התנור, ובהכי סגי. ואין הלכה כרבי אליעזר: 
+
+
+
+Mishnah 11
+
+<b>משלשלין את הפסח.</b> התנורים שלהן פיהן למעלה ומורידין הצלי לתוכו, להכי תני משלשלין:
+<b>עם חשיכה.</b> ואע״ג דבעלמא אין צולין כדאמרן, הכא שרי, דבני חבורה זריזין הן ומדכרי אהדדי ולא אתו לחתויי בגחלים:
+<b>ומאחיזין את האור.</b> מעט, בעצים של מדורת בית המוקד, ולא חיישינן שמא יבואו הכהנים להבעירה משתחשך דכהנים זריזין הן:
+<b>בית המוקד.</b> לשכה גדולה היתה בעזרה שמסיקין בה מדורה תמיד והכהנים מתחממים שם, לפי שהולכים יחפים על הרצפה של שיש:
+<b>ובגבולין.</b> צריך האדם להבעיר מדורתו מבעוד יום כדי שתאחוז האור ברובה, וכמה ברובה, כדי שתהא שלהבה עולה מאליה ואינה צריכה לקסמין דקין תחתיה להבעירה:
+<b>אף בפחמין כל שהוא.</b> כי היכי דבמדורת בית המוקד מקילינן בבית המוקד לכהנים, כמו כן במדורת פחמים מקילינן לכל אדם וא״צ להאחיז בהן האור אלא כל שהוא, שאין דרכה להיות כבה והולכת ולא אתו לחתויי בהו. והלכה כר׳ יהודה דליכא מאן דפליג עליה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>במה מדליקין.</b> נר של שבת במה עושין פתילות ושמנים להדליק:
+<b>לא בלכש.</b> כמין צמר יש בארז בין הקליפה לעץ וקרוי לכש:
+<b>בחוסן.</b> פשתן שאינו מנופץ:
+<b>בכלך.</b> פסולת של משי:
+<b>בפתילת האידן.</b> כמין צמר יש [בערבה] בין הקליפה לעץ:
+<b>בפתילת המדבר.</b> עלי עשב ארוך שגודלין אותם ומדליקין בהן:
+<b>בירוקה שעל פני המים.</b> כמין צמר שגדל בדופני הספינה ששהתה זמן מרובה במים. עד כאן פסול פתילות מכאן ואילך פסול שמנים:
+<b>לא בזפת ולא בשעוה.</b> שלא יתן זפת נמס ושעוה נתכת בנר במקום שמן וידליק, אבל לעשות כמין פתילה ארוכה שרגילין לעשות משעוה שרי:
+<b>ולא בשמן קיק.</b> שמן היוצא מגרעינים שבתוך הצמר גפן שקורין קוטו״ן. ויש מפרשים קיקיון דיונה והוא עשב שעליו גדולים ונקרא בערבי כרו״ע, והשמן היוצא ממנו עב ביותר. ופתילות שאמרו חכמים אין מדליקין בהם, מה טעם, מפני שהאור מסכסכת בהם, כלומר שאין האור נכנסת תוך הפתילה [אלא] סביב מבחוץ. ושמנים שאמרו חכמים אין מדליקין בהם, לפי שאין נמשכים אחר הפתילה, ומתוך שאין הנר דולקת יפה חיישינן שמא יטה השמן על פי הנר ונמצא מבעיר. א״נ שמא יניח הנר ויצא, ואנן קיימא לן דנר של שבת חובה:
+<b>ולא בשמן שריפה.</b> שמן של תרומה שנטמא. ואמאי קרי ליה שמן שריפה הואיל ולשריפה עומד שהרי אסור באכילה. וביום טוב שחל להיות בע״ש עסקינן, שכשמדליק הנר מבעוד יום נמצא שורף שמן טמא של תרומה בי״ט, ואנן קי״ל אין שורפין קדשים בי״ט דכתיב (שמות י״ב:י׳) והנותר ממנו עד בקר באש תשרופו, ודרשינן קרא הכי, והנותר ממנו עד בקר ראשון, עד בקר שני עמוד ותשרפנו, שאין שורפים הנותר בי״ט. והוא הדין לכל שאר קדשים הטעונים שריפה:
+<b>וחכמים אומרים אחד מבושל ואחד שאינו מבושל אין מדליקין בו.</b> ותנא קמא נמי אמר ולא בחלב כל חלב במשמע. אלא איכא בין חכמים לתנא קמא דחד מינייהו סבר דשרי להדליק בחלב מבושל כשמערב בו שמן כל שהוא, וחד אוסר אפילו ע״י תערובת שמן. ולא נתברר לחכמי התלמוד מי משניהם האוסר ומי המתיר. והלכה כחכמים: 
+
+
+
+Mishnah 2
+
+<b>אין מדליקין בשמן שריפה ביו״ט.</b> טעמא דמתניתין דלעיל קאמר, מה טעם תנן ולא בשמן שריפה, לפי שאין מדליקין בשמן שריפה ביו״ט, שאין שורפין קדשים ביו״ט:
+<b>אין מדליקין בעטרן.</b> פסולת של זפת וריחו רע ביותר, ומיהו נמשך אחר הפתילה יותר מן הזפת מפני שהוא רך, הילכך אלמלא מפני כבוד שבת היו מדליקין בו:
+<b>שומשמין.</b> כך שמו בערבי והוא זרע דק מתוק, ובארץ ישראל ממנו הרבה:
+<b>שמן צנונות.</b> שמן היוצא מזרע צנון:
+<b>פקועות.</b> דלעת מדברית:
+<b>נפט.</b> מין זפת הוא, ולבן וריחו רע. והלכה כחכמים שמדליקין בכל השמנים, חוץ מאותן הפסולות שנמנו לעיל במתניתין, וחוץ משמן אפרסמון ונפט לבן, שכל אחד משני אלו השמנים הוא עף ושורף, וחיישינן שמא יניחנו ויצא. ועוד יש טעם אחר לאסור בשמן אפרסמון גזירה שמא יסתפק ממנו מפני חשיבותו, וקיימא לן הנותן שמן בנר חייב משום מבעיר, והמסתפק ממנו חייב משום מכבה: 
+
+
+
+Mishnah 3
+
+<b>כל היוצא מן העץ אין מדליקין בו.</b> לעשות ממנו פתילה:
+<b>אלא פשתן.</b> דאקרי עץ כדכתיב (יהושע ב׳:ו׳) ותטמנם בפשתי העץ, ואפ״ה מדליקין בפתילה שעושין ממנו. וקנבוס וצמר גפן לאו יוצאין מן העץ נינהו, אלא מיני זרע הן הילכך מדליקין בהן. ופשתן נמי מין זרע הוא ולא איצטריך לרבוייה אלא משום דאקרי עץ דכתיב ותטמנם בפשתי העץ:
+<b>אינו מטמא טומאת אהלים.</b> אם עשה מהן אהל והמת תחתיו, הוי כשאר בית ואינו טעון הזאה וטבילה, דאהל עצמו אינו מקבל טומאה אלא כלים שתחתיו:
+<b>אלא פשתן.</b> שהאהל עצמו טמא, כדכתיב (במדבר י״ט:י״ח) והזה על האהל, וילפינן אהל אהל ממשכן, דכתיב ביה (שמות מ׳:י״ט) ויפרוש את האהל על המשכן, ולא היה באהל משכן דבר יוצא מן העץ אלא פשתן כדכתיב (שם כו) עשר יריעות שש משזר:
+<b>שקפלה.</b> כדרך שגודלין הפתילות:
+<b>הבהבה.</b> על השלהבת כדי שתהיה מחורכת ותדליק יפה. ובבגד שיש בו שלש אצבעות על שלש אצבעות מצומצמות עסקינן:
+<b>טמאה היא.</b> דקפולה אינו מבטלה מתורת בגד, הואיל ולא הבהבה:
+<b>טהורה היא.</b> דקפולה בטלה מתורת בגד והיא כאילו אין בה ג׳ על ג׳, וכל פחות מג׳ על ג׳ טהור מלטמא לא בנגעים ולא בטומאת מת:
+<b>ואין מדליקין בה.</b> ביום טוב שחל להיות בע״ש עסקינן, דשייך ביה איסור מוקצה ואין מסיקין בשברי כלים שנשברו בו ביום דהוו להו נולד, אבל בכלים מסיקין דהא חזו לטלטול, ודכולי עלמא אית להו המדליק צריך להדליק רוב היוצא מן הפתילה חוץ לנר קודם שיסלק ידיו, הילכך טעמא דר״א דאמר אין מדליקין בה קסבר קפולה לא בטלה מתורת כלי, וכי אדליק בה פורתא כיון דג׳ על ג׳ מצומצמות היו הוה ליה שבר כלי, דפחות מג׳ על ג׳ לאו כלי הוא, וכי מדליק בידים להשלים רוב היוצא נמצא שמדליק בשבר כלי שנשבר בי״ט, דכי אמרינן מסיקין בכלים דוקא שלא יגע בו אחר שנפחת. ורבי עקיבא אומר מדליקין בה, קסבר קפולה בטלה מתורת כלי, מכי קפלה מעי״ט, דאין גודלין פתילה בי״ט, ונמצא שאין כאן שבר כלי שנשבר בי״ט, הילכך מדליקין בה. והלכה כר׳ עקיבא: 
+
+
+
+Mishnah 4
+
+<b>שפופרת של ביצה.</b> הקליפה הקשה העליונה שהביצה מונחת בתוכה:
+<b>בשביל שתהא מנטפת.</b> טפה טפה לתוך הנר, וטעמא גזירה שמא יסתפק ממנו, וכיון שהקצהו לנר חייב משום מכבה:
+<b>ואפילו היא של חרס.</b> דמאיס, אפילו הכי גזרינן, שכיון שאין הפתילה הדולקת בתוך הכלי שיש בו השמן, אתי לאסתפוקי מיניה, דסבר אין כאן משום מכבה:
+<b>ורבי יהודה מתיר.</b> דלא גזר דילמא אתי לאסתפוקי מיניה, שהרי הוא רואה השמן נוטף על הפתילה שתחתיו:
+<b>אם חברה היוצר מתחלה כו׳</b> והוא הדין אם חברה בעל הבית בסיד או בחרסית מערב שבת ליכא למיחש, דמשום איסורא דשבת בדיל מיניה:
+<b>ויתן ראש הפתילה.</b> שהוא יוצא מן הצד לשאוב השמן ונמשך דרך הפתילה לראש הדולק. ואשמעינן מתניתין פלוגתא דר״י ורבנן בשפופרת של ביצה, ובחרס, ובקערה. דאי אשמעינן שפופרת של ביצה בהא קאמרי רבנן, דכיון דלא מאיסא אתי לאסתפוקי מינה, אבל של חרס דמאיס אימא מודו ליה לרבי יהודה. ואי אשמעינן של חרס, בהא קאמר ר״י, אבל בההיא אימא מודה להו לרבנן. ואי אשמעינן הני תרתי, בהא קאמר ר״י מפני שהשפופרת של ביצה והחרס מונחים בתוך חלל הנר למעלה, ולא מפסיק מידי בין הנר ובינם, וליכא למגזר שמא יסתפק דבדיל מיניה, אבל בקערה דמפסקא, שהרי אצל הנר מונחת ויש כאן הפסק וליכא למימר גופיה הוא אימא מודה דנגזור. ואי אשמעינן בההיא, בההיא קאמרי רבנן, אבל בהנך תרתי מודו לר״י, צריכא. והלכה כחכמים: 
+
+
+
+Mishnah 5
+
+<b>מפני עובדי כוכבים.</b> כגון פרסיים שאין מניחין להדליק אור ביום אידם אלא בבית עבודת כוכבים שלהם:
+<b>מפני לסטים.</b> שלא יראו שיש שם אדם ויבואו עליו:
+<b>מפני רוח רעה.</b> השורה עליו, וכשאינו רואה נוח לו. ורמב״ם פירש רוח רעה, מין ממיני החולי הבא לבעלי המרה השחורה, שלא ינוחו אלא כשישבו בחשך ובהסתרה מבני אדם:
+<b>ואם בשביל החולה שיישן פטור.</b> האי חולה חולה שיש בו סכנה הוא, דאילו מכבה בשביל חולה שאין בו סכנה חייב למאי דסבר האי תנא דמלאכה שאינה צריכה לגופה חייב עליה. וכן מפני עובדי כוכבים, מפני לסטים, מפני רוח רעה, כולהו אית בהוא סכנה. ובדין הוא דלתני מותר, אלא משום דבעי למתני סיפא חייב, תנא רישא פטור:
+<b>כחס על הפתילה חייב.</b> ואע״ג דאינו צריך לגוף הכבוי אלא לצורך דבר אחר, שלא תדלק הפתילה או שלא יפקע הנר חייב, דמלאכה שאינה צריכה לגופה חייב עליה:
+<b>פוטר בכולן חוץ מן הפתילה.</b> שאין לך כבוי הצריך לגופו, אלא כבוי של פחמים, וכבוי של הבהוב פתילה, שעושה הכבוי להאחיז האור מהר כשירצה להדליקו. ואין הלכה כר״י:
+<b>שהוא עושה פחם.</b> שהוא מתכוין לעשותה עכשיו בכבוי זה פחם, שתהא מהובהבת להאיר יפה: 
+
+
+
+Mishnah 6
+
+<b>בשעת לידתן.</b> בשעת סכנה מזומן פורענותא:
+<b>ובחלה ובהדלקת הנר.</b> לפי שצרכי הבית הן והיא מצויה בבית, תלויין בה: 
+
+
+
+Mishnah 7
+
+<b>צריך אדם לומר בתוך ביתו.</b> וצריך לממרינהו בניחותא כי היכי דלקבלו מיניה:
+<b>עם חשיכה.</b> כשהוא סמוך לחשיכה ויש עדיין שהות ביום לעשר ולערב, אבל קודם לחשיכה הרבה לא, דלמא פשעי ואמרי עדיין יש שהות ביום:
+<b>עשרתם.</b> לסעודת שבת, שאף אכילת עראי של שבת קובעת למעשר:
+<b>ערבתם.</b> ערובי תחומין וחצרות. והני תרתי שייך לממרינהו בלשון שאלה דשמא כבר עשו, אבל בנר לא שייך למימר הדלקתם את הנר, דדבר הנראה לעין הוא אי אדליק אי לא אדליק:
+<b>ספק חשיכה.</b> מתחלת שקיעת החמה כל זמן שנראה כוכב אחד בלבד ודאי יום, וכל זמן שנראים שני כוכבים בינונים הוא ספק חשיכה, וקרוי בין השמשות, ונותנים עליו חומרי יום וחומרי לילה, ומשיראו ג׳ כוכבים בינונים הוא ודאי לילה לכל דבר:
+<b>אין מעשרין את הודאי.</b> דתקון מעליא הוא. ואע״ג דאינו אסור אלא משום שבות, קסבר האי תנא דגזרו על השבות אף בין השמשות:
+<b>ואין מטבילין את הכלים.</b> להעלותן מידי טומאתן, דהוי כמתקן כלי, ואית ביה נמי שבות:
+<b>ואין מדליקין את הנרות.</b> כל שכן, דספיקא דאורייתא הוא, וזו ואצ״ל זו קתני. ורבותי פירשו ואין מדליקין את הנרות אין אומרים לנכרי להדליק:
+<b>אבל מעשרים את הדמאי.</b> ולא דמי למתקן דרוב עמי הארץ מעשרין הן:
+<b>ומערבין.</b> עירובי חצירות, דחומרא בעלמא הוא, אבל לא עירובי תחומין דיש להם סמך מקראי:
+<b>וטומנין את החמין.</b> בדבר שאינו מוסיף הבל, דאילו בדבר המוסיף הבל אפילו מבעוד יום אסור. וטעמא דטומנין את החמין בין השמשות בדבר שאינו מוסיף הבל, שלא אסרו להטמין את החמין בשבת עצמו בדבר שאינו מוסיף הבל אלא גזירה שמא ימצא קדרתו שנצטננה וירתיחנה באור ונמצא מבשל בשבת, ובין השמשות ליכא למגזר בהכי, דסתם קדרות בין השמשות רותחות הן וליכא למיחש שמא נצטננה וירתיחנה, הילכך טומנין את החמין בין השמשות אע״פ שאין טומנין בשבת:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כירה.</b> מקום עשוי בארץ כדי שפיתת שתי קדרות והאש עוברת תחת שתי הקדרות:
+<b>בגבבא.</b> עצים דקים כקש שגובבין מן השדה:
+<b>נותנים עליה תבשיל.</b> מערב שבת להשהותו שם בשבת:
+<b>בגפת.</b> פסולת של זיתים ושומשמין לאחר שהוציאו שמנן:
+<b>לא יתן.</b> מערב שבת כדי להשהותה שם בשבת:
+<b>עד שיגרוף.</b> הגחלים ויוציאם מן הכירה:
+<b>או שיתן האפר.</b> על גבי גחלים לכסותם ולצננם, וטעמא גזירה שמא יחתה בגחלים בשבת כדי למהר בשולו. ודוקא בתבשיל שלא בשל כל צרכו, או אפילו בשל כל צרכו ומצטמק ויפה לו, הוא דגזרינן שמא יחתה, אבל תבשיל שלא בשל כלל או בשל כל צרכו ומצטמק ורע לו מותר להשהותו על גבי כירה אע״פ שאינה גרופה וקטומה ולא חיישינן שמא יחתה, הואיל והסיח דעתו ממנו. וכן תבשיל שבשל כל צרכו והשליך בתוכו אבר חי סמוך לבין השמשות, נעשה הכל כתבשיל שלא בשל כלל שהרי הסיח דעתו ממנו:
+<b>בש״א.</b> מים חמין נותנין על גבי כירה לאחר שגרף, דלא צריכי לבשולי וליכא למגזר שמא יחתה:
+<b>אבל לא תבשיל.</b> אע״פ שגרף, שא״א לגרף כל הגחלים עד שלא ישאר שם ניצוץ אחד, ואתי לחתויי מאחר דניחא ליה בבשוליה:
+<b>בש״א נוטלים וכו׳</b> אפילו חמין דשרינן להשהות על גבי כירה גרופה ושנתן את האפר, לאחר שנטלן אין מחזירין דמיחזי כמבשל בשבת:
+<b>וב״ה אומרים.</b> בין חמין בין תבשיל יכולין להחזיר לאחר שנטלן. ולא שרו ב״ה להחזיר אלא בעודן בידו שלא הניחן ע״ג דבר אחר, אבל לאחר שהניחן בקרקע או על גבי דבר אחר אסור להחזירן אפילו לבית הלל, דהוי כמטמין לכתחלה בשבת: 
+
+
+
+Mishnah 2
+
+<b>תנור.</b> מתוך שצר למעלה ורחב למטה נקלט חומו לתוכו טפי מכירה, ואפילו הסיקוהו בקש ובגבבא חיישינן שמא יחתה דלעולם אינו מסיח דעתו ממנו:
+<b>בין מעל גביו.</b> לסמוך אצל דופנו:
+<b>כופח.</b> עשוי ככירה, אלא שארכו כרחבו ואין בו אלא מקום שפיתת קדרה אחת, והאש עוברת תחתיה והבלו רב מהבל הכירה, שהכירה פתוחה מלמעלה שיעור שתי קדרות והכופח אין פתוח אלא שיעור קדרה אחת, ופחות מהבל התנור: 
+
+
+
+Mishnah 3
+
+<b>אין נותנין.</b> בשבת:
+<b>ביצה בצד המיחם.</b> קומקום של נחושת שמחממים בו המים ע״ג האש:
+<b>שתתגלגל.</b> שתצלה קצת עד שתהא מגולגלת כלומר מעורבת:
+<b>ולא יפקיענה בסודרין.</b> לא ישברנה על סודר שהוחם בחמה כדי שתצלה בו, דגזרינן תולדות חמה אטו תולדות האור:
+<b>ור״י מתיר.</b> דסבר לא גזרינן תולדות חמה אטו תולדות האור. ואין הלכה כרבי יוסי:
+<b>לא יטמיננה בחול ובאבק דרכים.</b> שהוחמו מכח החמה, ובהא לא שרי רבי יוסי דגזר חול אטו רמץ, הואיל ותרווייהו דרך הטמנה אתי למימר מה לי רמץ מה לי חול. אי נמי גזר ר׳ יוסי שמא יזיז עפר ממקומו, שמא לא יהא שם חול עקור ככל הצורך ואתי לאזוזי עפר הדבוק, והוי תולדה דחורש: 
+
+
+
+Mishnah 4
+
+<b>סלון.</b> צינור שממשיכין המים לתוכו, והיה אותו צינור משוקע בחמי טבריא ומתחמם מכח אותם המים החמים, וכשהיו המים צוננין נמשכין בתוכו מתחממין באותו סלון שנתחמם בתוך חמי טבריא. ואמרו חכמים שהמים שנמשכו באותו צינור בשבת דינם כדין חמין שהוחמו בשבת שאסורים לרחוץ בהן אפילו אבר קטן, ואסורים אף בשתיה. והמים שעוברים בו ביום טוב דינם כדין חמין שהוחמו ביו״ט שאסורים לרחוץ בהם כל הגוף, אבל מותר לרחוץ בהן ידיו ורגליו, ומותרין בשתיה והלכה כחכמים. וחזרו בהם אנשי טבריא ושברו את הסלון:
+<b>מוליאר.</b> פירשו בגמרא מים מבפנים וגחלים מבחוץ, והוא כלי שיש לו בית קיבול קטן אצל דופנו מבחוץ מחובר לו ונותנים שם גחלים, והמים בקבולו הגדול, ואם גרפוהו מן הגחלים מבעוד יום שותין מן המים שבקבולו הגדול בשבת, ואע״פ שהוחמו קצת מחמת כלי, לפי שאינו מוסיף הבל אלא משמר ומקיים חום שלהם שלא יצטננו:
+<b>אנטיכי.</b> הוא כלי נחושת שיש לו שתי שולים ומשימין המים למעלה והאש למטה בין שתי השולים, ומתוך שהאש למטה בין שתי השולים חומו נשאר הרבה, ואע״פ שגרף הגחלים מע״ש המים מתחממים בו בשבת, לפיכך אין שותים מהם בשבת: 
+
+
+
+Mishnah 5
+
+<b>המיחם.</b> קומקום של נחושת שמשימין אותו על גב האש לחמם המים שבתוכו:
+<b>שפינהו.</b> מעל הכירה ויש בתוכו מים חמין:
+<b>לא יתן לתוכו.</b> מים מועטים כדי שיתחממו מן המים החמין שנשארו בתוך המיחם, דהוה ליה כמבשל בשבת:
+<b>אבל נותן לתוכו.</b> מים מרובים עד שישובו הכל פושרין:
+<b>או לתוך הכוס.</b> ואע״פ שהוא כלי שני דוקא להפשירן מותר, אבל מועטים כדי שיוחמו לא, דסבירא ליה להאי תנא דכלי שני מבשל. ולקמן תנינן אבל נותן הוא לתוך הקערה דמשמע דכלי שני אינו מבשל. והלכה דכלי שני אינו מבשל:
+<b>שהעבירן.</b> מן האור:
+<b>מרותחין.</b> בין השמשות:
+<b>לא יתן לתוכן תבלין.</b> משתחשך, דכלי ראשון כל זמן שרותח מבשל:
+<b>אבל נותן הוא לתוך הקערה.</b> דכלי שני אינו מבשל:
+<b>תמחוי.</b> כמין קערה גדולה שמערה כל האילפס לתוכו ומשם מערה לקערות:
+<b>לכל הוא נותן.</b> אפילו לכלי ראשון:
+<b>חוץ מדבר שיש בו חומץ או ציר.</b> הנוטף ממליחת דגים שהם מבשלין התבלין, ואין הלכה כר״י. ודוקא תבלין הוא דאסור ליתן בכלי ראשון אפילו לאחר שהעבירו מן האור, אבל מלח אפילו בכלי ראשון לא בשלה, אלא ע״ג האור בלבד, לפיכך מותר לתת מלח אפילו בכ״ר לאחר שהעבירו מן האור: 
+
+
+
+Mishnah 6
+
+<b>אין נותנין.</b> בשבת:
+<b>כלי תחת הנר לקבל בו את השמן.</b> המטפטף, משום דשמן מוקצה הוא ואסור לבטל כלי מהיכנו, כלומר להושיב כלי במקום שלא יוכל עוד ליטלו משם, דהוה ליה כקובע לו מקום ומחברו בטיט ודמי למלאכה, וכלי זה משיפול בו השמן מוקצה הוא ואסור לטלטלו:
+<b>אין ניאותין.</b> אין נהנין מן השמן המטפטף מן הנר בשבת, לפי שאינו מן המוכן שכבר הוקצה להדלקה:
+<b>מטלטלין נר חדש.</b> שאינו מאוס וחזי לאשתמושי ביה:
+<b>אבל לא ישן.</b> דמוקצה מחמת מיאוס הוא:
+<b>חוץ מן הנר הדולק.</b> בעוד שהוא דולק אסור, גזירה שמא יכבה ולית ליה לר״ש מוקצה מחמת מיאוס, ולא מוקצה מחמת איסור. ואין הלכה כר״ש שמתיר לטלטל כל הנרות חוץ מן הנר הדולק, שנר שהדליקוהו ללילי שבת אע״פ שכבה אסור לטלטלו כל אותו שבת, דמגו דאיתקצאי לבין השמשות אתקצאי לכולי יומא, אבל בשאר נרות הלכה כמותו שאין מוקצה לשבת אלא מוקצה מחמת חסרון כיס דמודה ביה ר״ש:
+<b>נותנים כלי תחת הנר.</b> בשבת לקבל ניצוצות של שלהבת הנוטפות מן הנר כדי שלא ידלק מה שתחתיו דניצוצות אין בהם ממש ואין הכלי מבוטל מהיכנו בהכי:
+<b>ולא יתן לתוכו מים.</b> ואפילו מערב שבת, דגזרינן ערב שבת אטו שבת, ובשבת אי הוה עביד כי האי גוונא הוי מכבה וחייב, הילכך בערב שבת אסור:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>במה טומנין.</b> הבא לסלק קדרה מעל גבי כירה בע״ש ולטמנה בדבר אחר, ואמרו חכמים אין טומנין בדבר המוסיף הבל אלא בדבר המעמיד הבל, איזהו דבר המוסיף ואסור:
+<b>לא בגפת.</b> פסולת של זיתים ושומשמין, כשהוא כנוס יחד חם מאד:
+<b>לחים.</b> יש בהן הבל הרבה יותר מיבשין:
+<b>זגין.</b> קליפי הענבים. חרצנים, גרעיני הענבים:
+<b>מוכין.</b> כל דבר רך קרוי מוכין, כגון צמר גפן ותלישי צמר רך של בהמה וגרירת בגדים בלויים:
+<b>בזמן שהן לחין.</b> אכולהו קאי אתבן וזגין ומוכין ועשבים. ולחין שאמרו לחין מחמת עצמן לא לחין מחמת משקין שנפלו עליהן לאחר שיבשו, ומוכין לחין מחמת עצמן משכחת לה, כגון בצמר הסמוך לאליה או בצמר שבין ירכות הבהמה:
+<b>נסורת.</b> פסולת שמנסרין הנגרים מן העץ כשמגררים אותו במגירה:
+<b>נעורת.</b> דק דק שמנערין מן הפשתן כשמנפצין אותו:
+<b>ר״י אוסר בדקה.</b> בנעורת של פשתן דקה, אבל בנסורת מודה דשרי בין דקה בין גסה. ואין הלכה כרבי יהודה. ומה שאסרו להטמין מבעוד יום בדבר המוסיף הבל, גזירה שמא יטמין ברמץ ויבא לחתות בגחלים משתחשך. ואסרו להטמין בשבת בדבר שאינו מוסיף הבל ואע״פ שאינו מבשל, גזרה שמא ימצא קדרתו שנצטננה וירתיחנה באור בשבת. ובין השמשות מותר להטמין בדבר שאינו מוסיף הבל כדאמרינן בס״פ במה מדליקין. דליכא למגזר שמא ימצא קדרתו שנצטננה וירתיחנה, דסתם קדרות בין השמשות רותחות הן. ורמב״ם פירש בסתם קדרות בין השמשות רותחות הן, פירוש שאין הדעת סובלתו, מפני שבוש הנוסחאות וגרסאות מהופכות שנמצא בגמרא שלפניו בפרק במה מדליקין, שהוא היה גורס מפני מה אמרו אין טומנין בדבר שאינו מוסיף הבל משחשיכה גזירה שמא יטמין ברמץ, ומפני מה אמרו אין טומנין בדבר המוסיף הבל מבע״י גזירה שמא ירתיח, ואין הגרסות כן, אלא מפני מה אמרו אין טומנין בדבר שאינו מוסיף הבל משחשיכה גזירה שמא ירתיח, ואין טומנין בדבר המוסיף הבל מבעוד יום גזירה שמא יטמין ברמץ: 
+
+
+
+Mishnah 2
+
+<b>שלחין.</b> עורות. תרגום והפשיט, וישלח:
+<b>ומטלטלין אותן.</b> בין שטמן בהן בין שלא טמן בהן, דחזו למזגא עלייהו, כלומר להשען עליהם:
+<b>ואין מטלטלין אותן.</b> דמוקצות הן לטוות ולארוג, ואף על פי שטמן בהן לפי שעה לא הפקירן לגמרי כשלא יחדן להטמנה, אבל יחדן להטמנה מטלטלם:
+<b>כיצד יעשה.</b> זה שטמן בהם כיצד יטול קדרתו, הואיל ואסור לטלטלן והרי היא טמונה כולה בהן:
+<b>נוטל.</b> כסוי של קדרה שיש תורת כלי עליו, ואע״פ שהן עליו לא איכפת לן דלא נעשה בסיס להן שאין עשוי אלא לכסות את הקדרה:
+<b>רבי אלעזר אומר קופה מטה על צדה ונוטל.</b> כשבא ליטלה מטה את הקופה על צדה, שמא יטול את הקדרה ויפלו הגיזין שמכאן ומכאן לתוך הגומא שיש בה הקדרה ואם יצטרך לחזור ולהטמינה לא יוכל לטלטל הגיזין לכאן ולכאן ולעשות גומא ולהחזירה לתוכה:
+<b>וחכ״א נוטל.</b> את הקדרה ואם לא נפלו הגיזין שמכאן ומכאן ולא נתקלקלה הגומא מחזיר הקדרה למקומה, ולא אסרינן ליה ליטול את הקדרה לכתחלה גזירה שמא תתקלקל הגומא. ומודים חכמים שאם נתקלקלה הגומא שלא יחזיר. והלכה כחכמים:
+<b>לא יכסנו משתחשך.</b> שאסור להטמין בשבת בין בדבר המוסיף הבל בין בדבר שאינו מוסיף הבל בדרך הטמנה:
+<b>ונותן.</b> בשבת, תחת הכר שמשים מראשותיו ואע״פ שהוא מלא מוכין או נוצה, שאין דרך הטמנה בכך:
+<b>כסת.</b> גדול מכר:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>במה בהמה יוצאה.</b> לפי שאדם מצווה על שביתת בהמתו בשבת, ומידי דמנטרא ביה הבהמה לא הוי כמשאוי ומידי דלא מנטרא ביה הוי כמשאוי:
+<b>אפסר.</b> חבל שקושרים על פי הבהמה:
+<b>והנאקה.</b> בגמרא מוקי לה בנאקה לבנה דוקא שצריכה נטירותא יתירתא:
+<b>בחטם.</b> לוקחין כמין טבעת של ברזל ונוקבין חוטם הנאקה ומכניסין אותו בתוכו:
+<b>לובדקס.</b> חמור הבא ממדינת לוד, והם קשים וחזקים וצריכין שמירה יותר משאר חמורים הנמצאים בישוב:
+<b>בפרומביא.</b> רסן של ברזל:
+<b>בשיר.</b> כמין אצעדה סביב צוארו וטבעת קבועה בו ומכניסין בטבעת חבל ומושכין הבהמה:
+<b>וכל בעלי השיר.</b> כגון כלבים של ציידים וחיות קטנות:
+<b>יוצאים בשיר.</b> כרוך על צוארן החבל הקבוע בשיר:
+<b>ונמשכין בשיר.</b> ואם רצה מושך הבהמה בחבל שבשיר:
+<b>ומזין עליהן.</b> במקומן כמות שהן בצואר הבהמה, אם נטמאו במת:
+<b>וטובלין במקומן.</b> מכניסים הבהמה במים להטביל השיר. ואף על גב דקי״ל שכל הכלים המיוחדים לבהמה אין מקבלין טומאה, השיר וכיוצא בו מקבל טומאה וצריך טבילה, הואיל ונעשו לאדם שינהיג בו את הבהמה, ככלי העשוי לתשמיש אדם דמי: 
+
+
+
+Mishnah 2
+
+<b>במרדעת.</b> כמין אוכף קטן, ומניחים אותו על החמור כל היום כולו כדי שיתחמם:
+<b>בזמן שהיא קשורה לו.</b> מערב שבת, דגלי דעתיה שהחמור צריך לו לחממו, כדאמרי אינשי חמרא אפילו בתקופת תמוז קריר ליה ולאו משאוי הוא. אבל לקשור מרדעת על החמור בשבת אסור, לפי שאי אפשר לקשרה לו אלא אם כן סומך עצמו בצדי הבהמה ונמצא משתמש בבעל חיים, ואם עבר וקשרו אסור לצאת בו:
+<b>לבובין.</b> בעור שקושרים להם כנגד זכרות שלא יעלו על הנקבות:
+<b>שחוזות.</b> שאוחזים אליה שלהן קשורה למעלה כדי שיעלו עליהן זכרים:
+<b>כבולות.</b> שכובלים אליה שלהן וקושרים אותה ברגליהן כדי שלא יעלו עליהן זכרים:
+<b>כבונות.</b> שקושרים בגד סביב הכבשים ביום שנולדים לשמור צמרן שלא יטנף:
+<b>צרורות.</b> דדיהן צרורות, פעמים ליבש החלב שמהדקים אותן בחוזק, ופעמים קושרין להן כיס בדדיהן שלא יטפטף החלב לארץ ויפסד:
+<b>ר׳ יוסי אוסר בכולן.</b> דמשאוי הוא:
+<b>חוץ מן הכבונות.</b> שהוא שמירת צמרן שלא יטנף והוי להו תכשיט:
+<b>יוצאות צרורות ליבש.</b> ר׳ יהודה סבירא ליה כתנא קמא דלאו משאוי הוא, מיהו, ליבש דמיהדק שפיר ליכא למיגזר דלמא נפיל ואתי לאתויי, אבל לחלב דלא מיהדק שפיר אסור, חיישינן דלמא נפיל ואתי לאתויי. והלכה כתנא קמא: 
+
+
+
+Mishnah 3
+
+<b>מטוטלת.</b> חתיכה של מטלית קשורה בזנבו לסימן או לדבר אחר:
+<b>עקוד.</b> שקושרים ידיהם עם הרגלים בכבלים שלא יברחו:
+<b>רגול.</b> שכופפים ידו על זרועו וקושרין:
+<b>לא יקשור גמלים זה בזה וימשוך.</b> אחד, וכולן הולכין, שלא יראה כמוליכן לשוק למכרן:
+<b>אבל מכניס הוא חבלים לתוך ידו.</b> והוא שלא יהיו ראשי החבלים תלויין ויוצאין מתחת ידו לארץ טפח או יותר, כדי שלא יראה כמו שנושא חבלים תלויין בידו:
+<b>ובלבד שלא יכרוך.</b> לאו לענין שבת קא מיירי השתא אלא לענין כלאים, והכי קאמר המכניס חבלים בידו קצתם של פשתן וקצתם של צמר לא יכרוך זו בזו, דכי כריך להו הוו כלאים וידו מתחממת באחיזתן ואסור:   
+
+Mishnah 4
+
+<b>בזוג.</b> כמין פעמון שתולין בצואר הבהמה שתשמיע קול בהליכתה:
+<b>אף על פי שהוא פקוק.</b> במוכין דהשתא אין הענבל שלו מקשקש להשמיע קול מפני שנראה כמוליכו למכור בשוק:
+<b>בסולם שבצוארו.</b> כשיש לו מכה נותנים בצוארו עצים כמין שתי וערב כדי שלא יחזור ראשו לחכך חבורתו:
+<b>ולא ברצועה שברגלו.</b> בהמה שמכה רגליה זו בזו בהליכתה עושין לה כמין טבעת של רצועה עבה וקושרים אותה במקום שרגליה מנקשות זו בזו:
+<b>בחוטין.</b> שעושים להן לסימנא שלא יתחלפו בתרנגולות אחרים:
+<b>ולא ברצועות.</b> שקושרין שתי רגליהן יחד ברצועה קצרה שלא ידלגו וישברו את הכלים:
+<b>בעגלה שתחת האליה.</b> כמין עגלה קטנה קושרין תחת האליה של הכבשים שאלייתן גדולה כדי שלא תלקה באבנים ובסלעים:
+<b>חנונות.</b> עץ אחד יש ששמו יחנון, מביאין קיסם ממנו ומניחין לה בחוטמה כדי שתתעטש ויפלו התולעים שבראשה. ולזכרים אין צריכין לעשות כן שמתוך שמנגחים זה בזה נופלים התולעים מאליהם:
+<b>בגימון.</b> כמין עול של גמי נותנים על צואר העגל שיהא למוד לכוף ראשו כשיגדל:
+<b>בעור הקופר.</b> שרץ שנימיו חדין כמחט, וקושרין עורו בדדי הפרה שלא יינקוה השרצים:
+<b>ולא ברצועה שבין קרניה.</b> בין לנוי בין לשמור אסור, דכל נטירותא יתירתא משאוי הוא:
+<b>פרתו של רבי אלעזר בן עזריה.</b> לא שלו היתה אלא של שכנתו, ועל שלא מיחה בה נקראת על שמו:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>במה אשה.</b> שבראשה. אכולהו קאי אחוטי צמר ופשתן ורצועה שמקלעת בהן שער שבראשה, ומה טעם לא תצא בהם בשבת מפני שאמרו חכמים בחול לא תטבול בהם עד שתרפם, לפיכך בשבת לא תצא בהם דלמא מתרמיא לה טבילה של מצוה ושריא להו ואתיא לאתויינהו ארבע אמות ברשות הרבים:
+<b>עד שתרפם.</b> שתתירם קצת שיהיו רפויין ויכנסו המים ביניהם שלא יהיו חוצצים בטבילה:
+<b>בטוטפת.</b> ציץ שקושרין על המצח מאזן לאזן:
+<b>סנבוטין.</b> תלויין בטוטפת ובאין על הצדעים עד הלחיים. עניות עושות אותן של מיני צבעונין, עשירות עושות אותן של כסף ושל זהב. ומתוך שחשובין הן חיישינן דלמא שלפא ומחוייא לחברתה:
+<b>בזמן שאינן תפורין.</b> בשבכה שבראשה, אבל תפורים ליכא למיחש לאחויי, שאינה נוטלת השבכה מראשה ברשות הרבים שהרי היא מגלה שערה:
+<b>בכבול.</b> חתיכה של בגד כמו מצנפת קטנה שקושרין אותה על המצח ונותנין הציץ עליה כדי שלא יזיק הציץ במצח, ופעמים שהאשה מתקשטת בו בלא ציץ:
+<b>לרשות הרבים.</b> אבל לחצר שרי. וכל הנזכר למעלה אסורים אף בחצר, דגזור בהו שלא תתקשט בשבת כלל לא בחצר ולא ברשות הרבים, ובכבול התירו, שלא לאסור את כל תכשיטיה ותתגנה על בעלה. ורמב״ם פירש דלרשות הרבים קאי אכולהו תכשיטין האמורין במתניתין דכולהו לא אסירי אלא גזירה שמא תעבירם האשה ד׳ אמות ברשות הרבים:
+<b>עיר של זהב.</b> עטרת זהב עשויה כמין עיר צורת ירושלים:
+<b>ולא בקטלא.</b> תכשיט שנתון בצואר בדוחק והאשה חונקת עצמה בו כדי שתראה בעלת בשר, ובערבי מכנק״א:
+<b>ולא בנזמים.</b> נזמי האף, אבל נזמי האזן יוצאין בהם:
+<b>חותם.</b> צורה לחתום בה אגרות או כל דבר סתר, ואע״ג דתכשיט הוא לה אסור, דלמא שלפא ומחויא, אבל יש עליה חותם דלאו תכשיט הוא לה אמרינן לקמן דחייבת חטאת, ואע״פ שמוציאתו באצבעה דרך מלבוש, לפי שפעמים שהבעל מסיר אותו מאצבעו ונותן אותו לאשתו להצניעו והיא נותנתו באצבעה והולכת בו, ונמצא שדרך הוצאתו בכך. וכן טבעת שאין עליה חותם דלא הוי תכשיט לאיש, חייב חטאת אע״פ שמוציאו באצבעו דרך מלבוש, שפעמים שהאשה נותנתו לו שיוליכנו לאומן והוא מוציאו באצבעו:
+<b>ואם יצאת.</b> האשה בכל הנך דאסרינן עד הכא במתניתין אינה חייבת חטאת, דכולהו תכשיטין נינהו ורבנן הוא דגזור בהו דלמא שלפא ומחויא:   
+
+Mishnah 2
+
+<b>בסנדל המסומר.</b> של עץ הוא ותוחבים בו מסמרות לחזקו, ואסרוהו בשבת וביום טוב משום מעשה שהיה, שפעם אחת היו נחבאים במערה מפני הגזירה ושמעו קול מעל גבי המערה כסבורין שעליהן הן באים דחקו זה את זה והרגו זה את זה במסמרים שבסנדליהן, ומפני שמעשה זה בשבת היה אסרוהו בשבת, וביום טוב שהוא יום של כנופיא כמו שבת:
+<b>ולא ביחיד.</b> ולא בסנדל יחיד:
+<b>בזמן שאין ברגלו מכה.</b> אית דאמרי טעמא שמא יחשדוהו שהסנדל השני טמון לו תחת כנפיו ומוציאו בשבת, ואית דאמרי דילמא מחייכי עליה ושליף ליה לזה שברגלו ומייתי ליה בידיה, ומיהו בזמן שיש ברגלו מכה שרי לצאת בסנדל יחידי ברגל שאין בו מכה, מפני שמכתו מוכחת עליו:
+<b>ולא בקמיע.</b> שתולין לרפואה:
+<b>שאינו מן המומחה.</b> מאדם מומחה שריפא ג׳ בני אדם, אבל קמיע הנלקח מאדם מומחה שריפא ג׳ בני אדם בשאר קמיעות, אע״ג דלאו אתמחי קמיעא שרי, דתכשיט הוא לחולה כאחד ממלבושיו:
+<b>וקסדא.</b> כובע של ברזל:
+<b>מגיפין.</b> כמין בתי שוקים של ברזל שלובשים במלחמה, ולפי שאין לובשין אותן אלא בשעת מלחמה אסור ללבשן בשבת: 
+
+
+
+Mishnah 3
+
+<b>במחט נקובה.</b> שתופרים בה, דלאו תכשיט הוא, וחייבת חטאת אע״פ שמוציאה אותה במלבושיה ולא בידה, שאומן שהוציא דרך אומנתו חייב חטאת:
+<b>בכוליאר.</b> כלי שהאשה מעגלת בראשה כמין טבעת שמסבב הראש, והוא משאוי לפי שאין רוב הנשים יוצאות בו:
+<b>בכובלת.</b> קשר של כסף או של זהב שקשור בתוכו בושם להעביר ריח רע שבאשה:
+<b>של פלייטון.</b> מור, שקורין מוסק״ו:
+<b>וחכמים פוטרין.</b> דסברי תכשיטין נינהו ולכתחלה לא רשאה דלמא שלפא ומחויא. והלכה כחכמים: 
+
+
+
+Mishnah 4
+
+<b>לא יצא.</b> אם לא לצורך מלחמה:
+<b>תריס.</b> מגן עשוי כתבנית משולש:
+<b>אלה.</b> מגן עגול, ושניהם של עץ. ואני שמעתי אלה מצ״א בלע״ז, ובערבי דסו״ס:
+<b>וכתתו חרבותם לאתים.</b> ואי תכשיטין נינהו לא יהיו בטלים לעתיד:
+<b>בירית.</b> אצעדה על השוק להחזיק בתי שוקים שלא יפלו ויראו שוקיה, הלכך טהורה דלאו תכשיט לנוי הוא, וכלי תשמיש נמי לא הוי אלא כלי המשמש כלי, דומיא דטבעות הכלים שהן טהורים:
+<b>יוצאין בה.</b> דדרך לבישה היא, וליכא למיחש דלמא שלפא ומחויא דלא מגליא שוקה:
+<b>כבלים טמאין.</b> משפחה אחת היתה בירושלים שהיו פסיעותיהן גסות והיו בתוליהן נושרים, והטילו שלשלת בין בירית לבירית שבשוקיה ונעשה כבלים כדי שלא יהיו פסיעותיהן גסות ולא יהיו בתוליהן נושרים, הילכך שלשלת תשמיש דאדם הוא ולא תשמיש כלי לפיכך היא מקבלת טומאה:
+<b>ואין יוצאין בהם.</b> דלמא שלפא לשלשלת שהיא של זהב ומחויא, דכי שקלא לשלשלת לא מגליא שוקה שהרי בירית במקומה עומדת: 
+
+
+
+Mishnah 5
+
+<b>חוטי שער.</b> שער תלוש שעשתה אותו כמין חוטין וקולעת בהן שערה, או אפילו קשרה אותן על פדחתה קשר מהודק, יוצאה בהן, דלא דמי לחוטי צמר וחוטי פשתן דלעיל, לפי שהמים נכנסים בהם, ואי מתרמיא לה טבילה אינה צריכה שתתירם ולא אתיא לאתויינהו:
+<b>בין משלה בין משל חברתה בין משל בהמה.</b> צריכי, דאי תנא משלה משום דלא מאיס לה אבל חברתה דמאיס לה אימא ניחוש דלמא שלפא להו ואתיא לאתויינהו, ואי תנא של חברתה משום דבת מינה היא לא מינכר ולא מחייכי עלה ומשום הכי ליכא למיחש דלמא שלפא ואתיא לאתוייה, אבל דבהמה דלאו בת מינה היא ומינכר אימא ניחוש דלמא שלפא לה ואתיא לאתוייה, צריכא:
+<b>בזמן שהן תפורין.</b> לשבכה שבראשה, דתו לא שלפא להו לאחויי:
+<b>לחצר.</b> אכבול ואפאה נכרית קאי, דאסרוה לעיל למיפק ביה לרשות הרבים, והשתא אשמעינן דלחצר מותר:
+<b>פאה נכרית.</b> אשה שאין לה רוב שער, לוקחת שער נשים אחרות ומשימה בראשה ונראה כאילו הוא שערה:
+<b>במוך שבאזניה.</b> שנותנת לבלוע ליחה של צואת האזן:
+<b>שבסנדלה.</b> שלא יזיק הסנדל לכף רגלה:
+<b>לנדתה.</b> באותו מקום שיבלע בו הדם ולא יטנף בגדיה, ואע״פ שאינו קשור, דאי נפל לא אתיא לאתויי מפני מאיסותו. אבל מוך שבאזנה ושבסנדלה לא תצא בו אא״כ קשור ומהודק:
+<b>בפלפל.</b> שנותנת בפיה מפני ריח הפה:
+<b>ובגרגיר מלח.</b> שנותנת לרפואת חולי השינים:
+<b>שן תותבת.</b> נושבת בלחיים במקום השן שנפל לה:
+<b>ושן של זהב.</b> שן שנשתנה מראיתו מחמת עפוש, מכסה אותו בזהב:
+<b>רבי מתיר.</b> לצאת בה דלא שלפה ומחויא, שלא לגלות מומה:
+<b>וחכמים אוסרים.</b> כיון שהוא משונה משאר שיניה, דלמא מחייכי עלה ושלפא לה ואתיא לאתוייה. והלכה כחכמים: 
+
+
+
+Mishnah 6
+
+<b>בסלע.</b> מטבע שיש עליו צורה:
+<b>שעל הצינית.</b> מכה שתחת פרסות הרגל, וקושרים בה מטבע שיש עליו צורה לרפואה:
+<b>הבנות יוצאות בחוטין.</b> הקטנות מנקבות את אזניהן ואין עושין להן נזמין עד שיגדלו, ונותנין חוטין או קסמים באזניהן שלא יסתמו אזניהן:
+<b>ואפילו בקסמים.</b> רבותא קאמר, אע״ג דלאו תכשיט של נוי הוא, אורחייהו בהכי ולאו משאוי הוא:
+<b>ערביות.</b> בנות ישראל שבערביא:
+<b>יוצאות רעולות.</b> מעוטפות בראשן ופניהן מכוסות חוץ מן העינים, כדרך הערביות:
+<b>מדיות.</b> בנות ישראל שבמדי:
+<b>פרופות.</b> שמתעטפות בטלית ותולות רצועה בשפתה אחת כנגד צוארה ובשפתה השנית כורכת אבן או אגוז וקושרת הרצועה בכרך ואין הטלית נופלת מעליה: 
+
+
+
+Mishnah 7
+
+<b>פורפת.</b> מחברת. תרגום קרסים, פורפין:
+<b>ובלבד שלא תפרוף לכתחלה.</b> אמטבע לחודיה קאי, שלא תפרוף לכתחלה על המטבע מפני שאסור לטלטלו: 
+
+
+
+Mishnah 8
+
+<b>הקטע.</b> שנקטעה רגלו:
+<b>יוצא בקב שלו.</b> עושים לו כמין דפוס רגל וחוקק בו מעט לשום ראש שוקו בתוכו, ואינו נסמך עליו. ומותר לצאת בו דמנעל דידיה הוי, ור״י אוסר דלאו תכשיט הוא. והלכה כר״י:
+<b>ואם יש לו בית קבול כתיתין.</b> שנחקק בו כדי קבול של כתיתין דקין ומוכין להניח ראש שוקו עליהן, מקבל טומאת מגע. אבל אם אין לו אלא בית קבול שוקו בלבד בלא כתיתין, לאו בית קבול הוא לטומאה והוה ליה כפשוטי כלי עץ. דדומיא דשק בעינן דקבול שלו עשוי לטלטל על ידו מה שנותנין בו, אבל שוקו אינו מטלטל ע״ג הכלי:
+<b>סמוכות שלו.</b> יש קטע שתי רגליו והולך על שוקיו ועל ארכובותיו ועושה סמוכות של עור בשוקיו:
+<b>טמאים מדרס.</b> אם זב הוא, דהא לסמיכות גופו עבידי ומדרס הן ונעשו אב הטומאה:
+<b>ויוצאין בהם בשבת.</b> דתכשיט דידיה הן:
+<b>ונכנסין בהן לעזרה.</b> ואע״ג דתנן לא יכנס להר הבית במנעלו, הני לאו מנעל נינהו דלאו בראש רגליו הן:
+<b>כסא.</b> יש קטע שיבשו ונכווצו גידי שוקיו ואף על ארכובותיו אינו יכול לילך ועושה כמין כסא נמוך ויושב עליו וכשהוא מהלך נסמך על ידיו בספסלים קטנים ועוקר גופו מן הארץ ונדחף לפניו וחוזר ונח על אחוריו והכסא קשור לאחוריו:
+<b>סמוכות.</b> של אותו קיטע, עושה לו סמוכות של עור או של עץ לראשי שוקיו או רגליו התלויין, וכשהוא נשען על ידיו והוא עוקר עצמו נשען גם על רגליו קצת:
+<b>ואין יוצאין בהם בשבת.</b> דאיידי דתלו ולא מארגי, זמנין דמשתלפי ואתי לאתויינהו. ואית דאמרי מפני שאין צריכין לו כל כך והוו משאוי:
+<b>ואין נכנסין בהן לעזרה.</b> דמנעל נינהו:
+<b>אנקטמין.</b> כמין פרצוף אדם משונה שמשימין על הפנים להבעית בו התינוקות. פירוש אחר, חמור שהלצנים עושין ונושאין אותו על כתפיהן:
+<b>טהורים.</b> מלקבל טומאה, דלא כלי תשמיש ולא תכשיט הוא: 
+
+
+
+Mishnah 9
+
+<b>בקשרים.</b> בן שיש לו געגועים על אביו נוטל האב רצועה של מנעל ימין וקושרה לו לבן בשמאלו וכל זמן שאותו קשר עליו סרים הגעגועים מעליו, בסגולה. ולהכי תני הבנים, שאין לבנות געגועים על אביהן כמו הבנים:
+<b>בזוגין.</b> כמין פעמונים קטנים. תרגום פעמון זהב, זגא דדהבא:   
+
+Mishnah 10
+
+<b>החרגול.</b> מין חגב, כדכתיב (ויקרא י״א:כ״ב) את החרגול למינהו, ותולין אותו באזן ומרפאים בו כאב האזן:
+<b>ובשן של שועל.</b> דעבדי לשינתא. למאן דניים להקיצו, תולין עליו שן של שועל חי. ולמאן דלא ניים כדי שיישן, תולין עליו שן של שועל מת:
+<b>ובמסמר הצלוב.</b> מסמר שבעץ התלוי, אם יניחוהו על נפח שבמכה יסיר הנפח. ורמב״ם פירש שמשימין אותו בצואר מי שיש לו קדחת שלישית וירפאנו:
+<b>ורבי מאיר אומר אף בחול אסור.</b> ואין הלכה כר״מ, דקי״ל כל דבר שיש בו משום רפואה אין בו משום דרכי האמורי, ולא קרינן בהו ובחוקותיהם לא תלכו:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כלל גדול.</b> השוכח עיקר שבת. כסבור אין שבת בתורה, ואע״ג דמעיקרא שמע ועכשיו שכחו:
+<b>אינו חייב אלא חטאת אחת.</b> על כל השבתות שחלל דכולה שגגה חדא היא דכתיב (שמות ל״א:י״ג) את שבתותי תשמורו ומשמע שמירה אחת לשבתות הרבה:
+<b>היודע עיקר שבת.</b> שיש שבת בתורה ונאסרו בו מלאכות, ועשה מלאכות הרבה בשבתות הרבה ע״י שגגת שבת, שאינו יודע ששבת היום, חייב על כל שבת ושבת חטאת אחת, ועל זה נאמר (שם) ושמרו בני ישראל את השבת, דמשמע שמירה לכל שבת ושבת, כלומר שחייב חטאת על כל שבת ושבת, ואע״פ שלא נודע לו בינתיים והעלם אחד הוא, אמרינן ימים שבינתיים הויין ידיעה, שא״א שלא שמע בינתיים שאותו היום שבת היה, אלא שלא נזכר במלאכות שעשה בו, הילכך כל שבת ושבת שגגה אחת היא:
+<b>היודע שהוא שבת ועשה מלאכות הרבה.</b> שלא ידע שמלאכות הללו אסורות ועשאן כמה פעמים בכמה שבתות, חייב על כל אב מלאכה חטאת אחת, ואע״פ שחזר וכפלן בכמה שבתות, כל אב מהן חדא שגגה היא, דהא לא נודע לו בינתיים, והכא ליכא למימר ימים שבינתיים הויין ידיעה לחלק, דמשום ימים שבינתיים אין לו לדעת איזו מלאכה אסורה ואיזו מלאכה מותרת, אא״כ ישב ועסק לפני חכמים בהלכות שבת. וה״ה שחייב על ב׳ תולדות של ב׳ אבות חלוקות על כל אחת חטאת אחת, אבל אי עביד אב ותולדה דידיה, או ב׳ תולדות של אב אחד, לא מחייב אלא חדא, כדקתני סיפא העושה מלאכות הרבה מעין מלאכה אחת אינו חייב אלא אחת, כגון ב׳ תולדות של אב א׳, משום דהוי כעושה וחוזר ועושה בהעלם אחת ואין חלוק חטאות בהעלם אחת, אלא בגופי עבירה שאינן דומים, או בחלוק שבתות לענין שגגת שבת: 
+
+
+
+Mishnah 2
+
+<b>הזורע החורש.</b> הא דלא תנא החורש ברישא והדר הזורע כדרך כל הארץ, לאשמועינן שאם היה קרקע קשה וחרשו וזרעו ואחר כך חזר וחרשו מחייב אחרישה שנייה משום חורש:
+<b>הקוצר.</b> בזרעים, והמלקט באילנות, חייב משום קוצר:
+<b>המעמר.</b> אוסף זרעים תלושים וצוברם אל מקום אחד:
+<b>הזורה.</b> ברחת לרוח:
+<b>הבורר.</b> פסולת, בידיו או בכברה:
+<b>והמרקד.</b> בנפה, ואע״ג דהני כולהו חדא נינהו דלהפריש פסולת מתוך אוכל נעשו שלשתן, משום דשלשתן הוו במשכן אף על גב דדמו להדדי חשיב להו כל חדא באנפי נפשה. א״נ לפי שאינן בבת אחת אלא זה אחר זה:
+<b>האופה.</b> לא הויא במשכן, דאין אפייה אלא בפת ופת לא שייכא במלאכת המשכן, אלא תנא סדורא דפת נקט, ומיהו מבשל שהוא מעין מלאכת אופה הוה במשכן, בסממנין של צבע תכלת וארגמן ותולעת שני. והמגיס בקדרה, והנותן כסוי ע״ג קדרה העומדת על האש, חייב משום מבשל, וכל הנך קמאי דחשיב במתניתין הזורע הקוצר הדש וכו׳, כולהו הוו בסממנין בצבע של מלאכת המשכן:
+<b>הגוזז צמר.</b> וכל שאר מלאכותיה שייכי בצמר תכלת של מלאכת המשכן:
+<b>המלבנו.</b> מכבסו בנהר:
+<b>המנפצו.</b> חובטו בשבט א״נ סורקו במסרק:
+<b>המיסך.</b> אורדי״ר בלע״ז:
+<b>בתי נירין.</b> שנותן שני חוטין בתוך הבית ניר:
+<b>הפוצע.</b> מסיר חוטי הערב מעל השתי או השתי מעל הערב, לצורך אריגה:
+<b>והקושר והמתיר.</b> שכן צדי חלזון שממנו עושין התכלת קושרין ומתירין, שפעמים צריך ליטול חוטין מרשת זו להוסיף על זו, ומתיר מכאן וקושר כאן:
+<b>והתופר וקורע.</b> נמי הוי ביריעות, שכן יריעה שאכלה עש ונקבה בו נקב קטן ועגול צריך לקרוע למטה ולמעלה את הנקב שלא תהא התפירה עשויה קמטין קמטין:
+<b>והתופר שתי תפירות.</b> והוא שקשרן, דאי לא קשרן לא קיימי. ומחייב תרתי משום קושר ומשום תופר:
+<b>הצד צבי.</b> וכל מלאכת עורו נוהגת בתחשים בעורותיהן:
+<b>המולחו והמעבדו.</b> בגמרא מקשה דהיינו מולח היינו מעבד, אלא אפיק חד מינייהו ועייל שרטוט במקומו, שמשרטט מאבות מלאכות הוא:
+<b>הממחקו.</b> מגרד שערו:
+<b>מחתכו.</b> מקציעו ומחתכו לרצועות וסנדלים:
+<b>וכותב ומוחק.</b> הוו במשכן, שכן רושמים בקרשים לידע איזה בן זוגו וכותב אות בזה ואות בזה, ופעמים שטעה ומוחק:
+<b>מכבה ומבעיר.</b> באש שתחת דוד הסממנין:
+<b>מכה בפטיש.</b> הוא גמר מלאכה, שכן אומן מכה בסדן בגמר מלאכה, ואין מכה בפטיש חייב אלא בגמר מלאכה. ומנינא דרישא דמנה אבות מלאכות ארבעים חסר אחת, אף על גב דהדר חשיב להו חדא חדא, אתא לאשמעינן דאפילו עביד אינש כל מלאכות שבעולם בשבת אחת, בהעלם אחת, אי אפשר שיתחייב יותר מארבעים חטאות, דכולהו שאר מלאכות תולדות להנך אבות, ואשתכח דעביד אב ותולדה דיליה ולא מחייב אלא חדא: 
+
+
+
+Mishnah 3
+
+<b>כל הכשר להצניע.</b> שהוא דבר העשוי לצורך האדם:
+<b>ומצניעין כמוהו.</b> שיש בו שעור הראוי להצניעו:
+<b>אין חייב אלא המצניעו.</b> אם נעשה חביב על אדם אחד והצניעו, חייב על הוצאתו אם הוציאו, אבל אדם אחר אינו חייב עליו, דלגביה לאו מלאכה היא: 
+
+
+
+Mishnah 4
+
+<b>עצה.</b> תבן של מיני קטניות:
+<b>כמלוא פי גמל.</b> שיעורו גדול ממלוא פי פרה, וכמלוא פי פרה לא מחייב בעצה, דהא לא חזיא לפרה:
+<b>עמיר.</b> קשין של שבלין:
+<b>פי טלה.</b> נפיש מפי גדי, הלכך עמיר דלא חזי לגדי לא מחייב כמלא פי גדי עד דאיכא מלא פי טלה, אבל עשבים הואיל וחזי לגדי ולטלה מחייב אפי׳ כמלוא פי גדי:
+<b>לחין.</b> הראויין לאדם:
+<b>כגרוגרת.</b> דזה שיעור לכל מאכל אדם בשבת, אבל כמלא פי גדי לא, דלחים לא חזו לגדי:
+<b>ומצטרפי.</b> כל אוכלי אדם זה עם זה:
+<b>חוץ מקליפיהן.</b> שאינן אוכל ואין משלימין השיעור:
+<b>ועוקציהן.</b> זנב הפרי דהוא עץ בעלמא:
+<b>וסובן.</b> קליפת החטים הנושרת מחמת הכתישה:
+<b>ומורסנן.</b> הנשאר בנפה. ורמב״ם פירש איפכא דמורסן הוא עבה וגרוע מסובין:
+<b>חוץ מקליפי עדשים.</b> [שמצטרפין]:
+<b>שהן מתבשלות עמהן.</b> לאפוקי הקליפות החיצונות שהן נושרות כשעושה מהם גורן. וקליפי הפולין בזמן שהן לחים ומתבשלין עם קליפתן, לרבי יהודה מצטרפין עם האוכלין לשיעור גרוגרת, אבל יבשים לא שאינן נאכלין בקליפתן לפי שהן נראין כזבובין בקערה. ואין הלכה כר׳ יהודה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>המוציא [יין] כדי מזיגת הכוס.</b> של ברכת המזון, שהוא רובע רביעית יין חי, כדי שימזגנו לחשבון על חד של יין תלתא ממים ויעמוד על רביעית הלוג שהוא שיעור כוס של ברכה:
+<b>כדי גמיעה.</b> מה שאדם בולע בבת אחת, וחלב בהמה טמאה דלא חזי לשתיה שיעורו כדי לכחול עין אחת:
+<b>על הכתית.</b> מכה שעל גבי הסוסים והחמורים מחמת המשאוי. ומצאתי כתוב ששחין היוצא בעור הבשר, כשמגיע להתבשל הוא עושה ראש למעלה וקרוי פי כתית. ואע״פ שהדבש עיקרו לאכילה, כיון שרפואתו מצויה, והוא משהו, אזלינן בתר שיעורא זוטרא לחומרא:
+<b>אבר קטן.</b> של תינוק בן יומו והוא אצבע קטנה שברגל:
+<b>לשוף.</b> לשפשף ולמחות בהן:
+<b>קילור.</b> שנותנין על העין:
+<b>ושאר כל המשקין.</b> שאין עושין מהם רפואה:
+<b>שופכין.</b> מים סרוחין, וחזו לגבל בהן את הטיט:
+<b>כולן ברביעית.</b> אף היין והחלב והדבש, דלא נאמרו שעורין במשנה אלא למצניעיהן, אבל שאר כל אדם אין חייבין אלא ברביעית. וסבירא ליה לר׳ שמעון דמצניע עצמו בעי שיעורא זוטא, ובבציר מהאי שיעורא לא מחייב דלית ליה לר׳ שמעון כל שאין כשר להצניע ואין מצניעין כמוהו שיתחייב עליו מצניעו בכל שהוא, ואין הלכה כר״ש: 
+
+
+
+Mishnah 2
+
+<b>אזן לקופה.</b> לאוחזה בה:
+<b>תלאי.</b> לתלותו בו, ובציר משיעור אזן לקופה:
+<b>מדת מנעל.</b> להראות לאומן כמדה זו אני צריך, ושעוריה בציר מתלאי:
+<b>נייר.</b> מעשבים עושין אותו:
+<b>קשר של מוכסין.</b> פעמים שאדם נותן מכס בראש הנהר מזה והוא מוסר לו חותם להראות למוכס שבעבר האחר מן הנהר להראותו שכבר פרע המכס, ודרכו לכתוב שתי אותיות גדולות לסימן, והן גדולות משתי אותיות שלנו:
+<b>נייר מחוק.</b> שוב אינו ראוי לכתוב, לפיכך צריך שיעור גדול לכרוך על פי צלוחית: 
+
+
+
+Mishnah 3
+
+<b>לעשות בו קמיע.</b> לכסות בו את הקמיע:
+<b>קלף כדי לכתוב [עליו] פרשה קטנה.</b> דאיידי דדמיו יקרין לא עבד מיניה קשר מוכסין אלא תפילין ומזוזות, ולא מחייב בשעורא זוטא:
+<b>דיו כדי לכתוב שתי אותיות.</b> לרשום על שתי חוליות של כלי או על שני קרשים לזווגן:
+<b>כדי לכחול עין אחת.</b> שכן צנועות ההולכות מעוטפות אין מגלות אלא עין אחת וכוחלות אותה: 
+
+
+
+Mishnah 4
+
+<b>השבשבת.</b> הציידין מושיבין נסר קטן בראש הקנה ונותנים עליו דבק והעוף יושב עליו ונדבק בו וצריך לתת עליו דבק הרבה כדי שיהא העוף נדבק בו:
+<b>[כדי] לעשות בו נקב.</b> קטן. כלי שמשימין בו כסף חי וסותם פיו בזפת או בגפרית ועושה בסתימה נקב קטן להוציא ממנו הכסף חי:
+<b>חרסית.</b> לבינה כתושה:
+<b>לעשות פי כור.</b> שהמפוח נכנס בו:
+<b>פטפוט.</b> רגל למקום מושב הכור, שמושיבין אותו על כן ובסיס העשוי לכך:
+<b>סובין כדי ליתן על פי הכור של צורפי זהב.</b> במקום שאין פחמין צורפין הזהב באש של סובין. פירוש אחר שרגילים לתת סובין על פי הכור כשמתיכים הזהב:
+<b>לסוד קטנה שבבנות.</b> בנות שהגיעו לפירקן ולא בא להן האורח, בנות עניים טופלות אותן בסיד והאורח ממהר לבא ומשיר נמי את השער, ובנות עשירים טופלות בסולת, ובנות מלכים בשמן זית שלא הביא שליש:
+<b>כלכול.</b> הצדעין, וסדין אותן בסיד להשכיב את השער:
+<b>אנדיפי.</b> למטה מן הצדעין מעט, שקורין בת צדעה. ואין הלכה לא כרבי יהודה ולא כרבי נחמיה: 
+
+
+
+Mishnah 5
+
+<b>אדמה.</b> טיט אדום:
+<b>מרצופין.</b> שקין גדולות שנושאין בהם פרקמטיא בספינות, וחותמין אותם כדרך שחותמים האגרות. ושיעוריה דרבנן זוטר מדר״ע. והלכה כחכמים:
+<b>כדי לזבל כרישא.</b> כרתי. ושעוריה זוטר מקלח של כרוב. והלכה כחכמים:
+<b>מלא כף סיד.</b> כף של סיידין:
+<b>כדי לעשות קולמוס.</b> המגיע לקשרין של אמצע אצבעותיו:
+<b>עבה.</b> שאינו ראוי לכתיבה:
+<b>מרוסס.</b> מרוצץ ושבור:
+<b>ביצה קלה.</b> ביצת תרנגולת. ואמאי קרי לה ביצה קלה שקלה להתבשל יותר משאר ביצים. והשיעור הוא כדי לבשל כגרוגרת ממנה:
+<b>טרופה.</b> מעורבת בשמן:
+<b>ונתונה באלפס.</b> שהוחם כבר שהיא ממהרת להתבשל: 
+
+
+
+Mishnah 6
+
+<b>תרווד.</b> כף:
+<b>חף.</b> שן משיני המפתח שפותחים בה הדלתות. ואין הלכה כרבי יהודה:
+<b>כרכר.</b> של אורגין, ומעבירו על השתי כשהוא מתוח לפניו ושובט בו החוטין:
+<b>כדי לזרוק בבהמה.</b> דלא טרח אינש למשקל צרור משום עוף להבריחו, דבקלא בעלמא סגי ליה: 
+
+
+
+Mishnah 7
+
+<b>בין פצים לחבירו.</b> כשמסדרין פצימין ועמודין וקורות ועושין שורות של קורות על הארץ ויש חלל בין זו לזו סומכו תחתיו שלא יתעקם:
+<b>זכר לדבר.</b> דחשיב חרס בחתיית האור:
+<b>לחשוף.</b> לדלות:
+<b>מגבא.</b> גומא קטנה שהמים נקבצים בה, אלמא חשיב חרס נמי בקבלת המים והלכה כרבי יוסי:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>אמר ר״ע מנין לעבודת כוכבים שמטמאה במשא.</b> איידי דאיירי לעיל באסמכתא גבי חרס, נקט נמי להני קראי דאסמכתא. וקרא דתזרם כמו דוה הוא סמוך לקרא דלא ימצא במכתתו חרס דאייתי לעיל. אי נמי משום דבעי למיתנא מנין שמרחיצין את המילה וכו׳ תנא להנך מנין דדמו לה:
+<b>מטמאה במשא.</b> הנושא אותה יכבס בגדיו ואפילו לא נגע בה, כגון שהיתה בקופה וכיוצא בה. ואפליגו רבנן עליה דרבי עקיבא ואמרי אינו מטמא אלא במגע כשרץ. והלכה כחכמים:
+<b>תזרם כמו (אשה) דוה.</b> כלומר יהי בעיניך כזרים, כמו דוה, כאשה נדה, כדכתיב (ויקרא ט״ו:ל״ג) והדוה בנדתה, ובעבודת כוכבים משתעי קרא: 
+
+
+
+Mishnah 2
+
+<b>שהיא טהורה.</b> שאינה מקבלת טומאה:
+<b>בלב ים.</b> ופשיטא דאניה בלב ים היא, אלא לאשמועינן דספינה הרי היא כים, מה ים טהור אף ספינה טהורה, ואפילו היא של חרס ואפילו טענוה ביבשה והורידוה לים:
+<b>שזורעים בה חמשה זרעונים.</b> ויש בה כדי להפריש ביניהן הפרש הראוי ולא הוי ערבוב:
+<b>ארבעה בארבע רוחות הערוגה.</b> ממלא את כל הרוח עד סמוך לקרן ובאמצע אינו זורע אלא גרעין אחד כדי שיהיה הגרעין שבאמצע רחוק ג׳ טפחים מן הזרוע שבכל רוח, דשיעור יניקת כל זרע טפח ומחצה, ואף על פי שאצל הקרנות שברוחות הזרעים קרובים זה לזה ואין ביניהם הרחקה ג׳ טפחים ויונקין זה מזה, אין כאן בית מיחוש דאכלאים בלבד קפיד קרא דלא ליהוי ערבוב, וליניקה לא חיישינן, כדתנן היה גדר בינתים זה סומך לגדר מכאן וזה סומך לגדר מכאן, ואף על גב דינקי מתתאי, וכאן יש היכר גדול שרוח זו זרועה צפון ודרום, ורוח זו זרועה מזרח ומערב, אבל בין זרע האמצעי לזרעוני הרוחות אין היכר, ואי מקרבי הוי עירבוב, הילכך צריך הרחק כדי יניקה:
+<b>שנאמר כי כארץ תוציא צמחה.</b> תוציא חד, צמחה חד, זרועיה תרי, תצמיח חד, הרי חמשה. וששה טפחים ליכא למילף מקרא, אלא קים להו לרבנן דה׳ זרעונים בששה טפחים לא ינקי הרוחות מן האמצעי, ולא האמצעי מן הרוחות, דשעור יניקת כל זרע טפח ומחצה, הילכך כי רמיז לקרא חמשה זרעונים בערוגה בת ששה טפחים קאמר. ובמסכת כלאים פירשתי הלכות ערוגה ופרטותיה ודקדוקיה וכאן קצרתי: 
+
+
+
+Mishnah 3
+
+<b>שהיא טמאה.</b> דיום השלישי אכתי לא מסרחא שכבת זרע וראויה לקלוט ולהיות ולד נוצר ממנה, וקרינן בה שכבת זרע הראוי להזריע:
+<b>לשלשת ימים.</b> דהקפיד הכתוב על טמאי קרי במתן תורה, לכך הפרישן שלשה ימים ולא חש אם יפליטו אח״כ ביום רביעי להפרשה, דמסריח ואינו ראוי להזריע. ופסק ההלכה שהפולטת ביום השלישי טהורה, ומתניתין משבשתא היא, ותני מנין לפולטת ש״ז ביום השלישי שהיא טהורה שנאמר היו נכונים לשלשת ימים, ולשלשת ימים דאמר קרא היינו ליום השלישי, דביום שלישי להפרשה נתנה תורה. אי נמי לא משבשתא היא אלא [רבנן דר׳] אליעזר בן עזריה היא, דסבירא [להו] הפולטת ביום השלישי טמאה, ולית הלכתא [כותייהו]:
+<b>מנין שמרחיצין וכו׳</b> אפילו בחמין שהוחמו בשבת, דאף ביום ג׳ מסוכן הוא, וכ״ש ראשון ושני. והמים חמין מחזיקין לגוף התינוק ומבריאין אותו:
+<b>לשון של זהורית.</b> כמין לשון של צמר אדום, היו קושרין חציו בראש השעיר המשתלח לעזאזל וחציו בצוק, וכשהיה דוחה השעיר למטה היה הלשון ההוא מלבין ויודעין שנתכפרו עונותיהם: 
+
+
+
+Mishnah 4
+
+<b>מנין לסיכה שהיא כשתיה.</b> לא כשתיה ממש לחיובי עלה כרת, אלא שהיא אסורה: 
+
+
+
+Mishnah 5
+
+<b>ביצה קלה.</b> ביצת תרנגולת שהיא קלה לבשל יותר מכל שאר ביצים, ולא כדי לבשל כולה אלא כגרוגרת ממנה, טרופה ונתונה באלפס:
+<b>ומצטרפין.</b> כל מיני תבלין זה עם זה:
+<b>אסטים.</b> ני״ל בלשון ערבי, וצבעו דומה לתכלת:
+<b>ופואה.</b> שרשי עשב שצובעין בהם אדום, ובערבי אלפו״ה:
+<b>בסבכה.</b> בראש הסבכה שעשויה כקליעה נותנים מעט בגד:
+<b>נתר.</b> מין אדמה הוא, ומזהיר, וקוראים לו אלו״ם בלע״ז:
+<b>בורית.</b> מין צמח שמנקה ומטהר:
+<b>קמוניא.</b> עשב שמנקים בעפרו את הידים להעביר את הזוהמא, ובלשון תלמוד קרוי שלוף דוץ, ובערבי קורין לו אלקל״י:
+<b>ואשלג.</b> לא אתפרש לי מה הוא:
+<b>על הכתם.</b> הנמצא בבגד ואין ידוע אם דם נדה הוא אם לאו, מעבירין עליו שבעה דברים לבדוק אותו בהם. ומכללם ארבעה סמנין הללו. ואין הלכה כר״י:   
+
+Mishnah 6
+
+<b>פלפלת כל שהוא.</b> דחזיא לריח הפה, ואין זה פלפל המצוי בינינו:
+<b>עטרן כל שהוא.</b> שמרפאים בו מי שיש לו כאב חצי הראש:
+<b>מיני בשמים כל שהן.</b> לריח טוב:
+<b>מיני מתכות כל שהן.</b> שראוי לעשות מהן דרבן קטן:
+<b>מקק.</b> רקב הנופל מספרים או ממטפחות שבלו, לשון המק בשרו (זכריה י״ד):
+<b>שמצניעים אותו לגונזו.</b> שכל דבר קדש טעון גניזה:
+<b>מאומה.</b> אלמא אחשביה קרא לאסוריה. ותקון גדול הוא עושה כשמוציא ע״ז מביתו. ואין הלכה כר״י: 
+
+
+
+Mishnah 7
+
+<b>הרוכלין.</b> מוכרי בשמים לקשוטי נשים, ויש להם קופות קטנות לצרורות הבשמים:
+<b>אינו חייב אלא חטאת אחת.</b> דכולן חדא הוצאה היא:
+<b>פחות מכגרוגרת.</b> אע״ג דכל האוכלין שיעורן כגרוגרת, הני כיון דלזריעה קיימי אפילו בפחות מכגרוגרת נמי מחייב. ואין הלכה כר״י בן בתירא שאומר חמשה:
+<b>זרע קשואין.</b> חשוב משאר זרעוני גינה, וכן זרע דלועין, וזרע פול המצרי, והוא שקורין לו פאסל״י בלע״ז:
+<b>חגב חי כל שהוא.</b> שמצניעין אותו לקטן לשחק בו:
+<b>מת כגרוגרת.</b> כדין שאר אוכלין:
+<b>צפורת כרמים.</b> עוף שמצוי בין הדקלין הבחורים:
+<b>בין חיה בין מתה כל שהוא.</b> שעושים ממנו רפואה לפקח ולהחכים:
+<b>חגב חי טמא כל שהוא.</b> ות״ק סבר טמא אין מצניעין אותו לתינוק, דלמא מיית ואכיל ליה. ואין הלכה כרבי יהודה:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>המצניע.</b> קודם השבת:
+<b>לזרע ולדוגמא.</b> להראות שיש לו סממנים ויקנו ממנו:
+<b>ולרפואה.</b> ושכח בשבת למה הצניע, והוציאו סתם, חייב עליו בכל שהוא, שעל דעת הראשונה הוציאו והא אחשביה:
+<b>אלא כשיעורו.</b> כל אחד שעור המפורש בו:
+<b>חזר והכניסו.</b> זה שהצניע פחות מכשיעור והוציאו, אם נמלך בו שלא לזרעו וחזר והכניסו:
+<b>אינו חייב.</b> בהכנסה זו אא״כ יש בו שיעור שלם, דכיון דנמלך שלא לזרעו בטלה מחשבתו והרי הוא ככל אדם: 
+
+
+
+Mishnah 2
+
+<b>על האסקופה.</b> שהיא כרמלית, כגון שגבוהה מג׳ ועד תשעה ורחבה ד׳:
+<b>שלא עשה מלאכתו בבת אחת.</b> לא עשה עקירה מרשות היחיד והנחה ברשות הרבים שהם מקום חיוב, דבהכי הויא מלאכה גמורה. אלא עקר ממקום חיוב והניח בכרמלית שהוא פטור באותה הנחה, והדר עקר לה מכרמלית שאינו מקום חיוב והניח ברשות הרבים, ונמצא שלא נעשית עקירה ממקום חיוב והנחה במקום חיוב בפעם אחת:
+<b>אסקופה החיצונה.</b> אצטבא שלפני פתח הבית לצד רשות הרבים:
+<b>עד שיוציא.</b> כלומר אא״כ הוציא בראשונה כל הקופה. ולא שנו אלא בקופה מלאה קשואין ודלועין שהן ארוכין ועדיין יש מהם לפנים, אבל מלאה חרדל שהרי יש הרבה ממנו כולו מבחוץ, נעשה כמי שהוציא את כל הקופה וחייב: 
+
+
+
+Mishnah 3
+
+<b>שכן משא בני קהת.</b> בכתף ישאו, וימין ושמאל וחיק אורחא דארעא:
+<b>מרפקו.</b> הפרק האמצעי שבזרוע, ובערבי כך שמו מרפ״ק:
+<b>באפונדתו.</b> אזור חלול:
+<b>פיה למטה.</b> אין דרך הוצאה בכך. אבל פיה למעלה דרך הוצאה בכך. פירוש אחר, אפונדתו בגד שלובש סמוך לבשרו לקבל הזיעה, ורגילין לעשות בו כעין כיסין, וכשמהפכים אותו מלמטה למעלה נמצא פי הכיס למטה:
+<b>שפת חלוקו.</b> השפה התחתונה של חלוק: 
+
+
+
+Mishnah 4
+
+<b>לפניו ובא לו לאחריו פטור.</b> דנתכוין לשמירה מעולה ועלתה בידו שמירה פחותה:
+<b>לאחריו ובא לו לפניו חייב.</b> דנתכוון לשמירה פחותה, ועלתה בידו שמירה מעולה:
+<b>סינר.</b> כעין מכנסים קטנים חוגרות אותן לצניעות. ואם תלתה בהן שום דבר להוציא ובא לה לצד אחר חייבת:
+<b>שכן ראוי להיות חוזר.</b> דרכו להיות חוזר וסובב סביבותיה, ומתחלה ידעה שסופו להתהפך:
+<b>רבי יהודה אומר אף מקבלי פתקין.</b> של מלך. הרצים הנושאים אגרות נותנים אותם בעצים חלולים כדמות קנים ותולים בצוארם, ודרך אותו קנה להיות חוזר וסובב מלפניו ומאחריו סביב לצוארו [ו] יודע היה שסופו להתהפך. ואין הלכה כר׳ יהודה: 
+
+
+
+Mishnah 5
+
+<b>הוציאוהו שנים פטורים.</b> כדילפינן (ויקרא ד׳:י״ג) בעשותה אחת מכל מצות ה׳, העושה את כולה ולא העושה מקצתה:
+<b>ור״ש פוטר.</b> דסבר אפילו כשאין יחיד יכול לעשותה אם עשאוה שנים פטורים. ואין הלכה כר״ש:
+<b>את החי במטה.</b> על החי לא מחייב בהוצאתו אם אינו כפות, לפי שהוא נושא את עצמו. וה״מ אדם אבל בהמה חיה ועוף לא, דכמאן דכפותין דמו:
+<b>וכן כזית מן המת.</b> חייב אם הוציאו, דהואיל ומטמא, הוצאה חשובה היא להציל עצמו מן הטומאה. וכן כזית מן הנבלה וכעדשה מן השרץ, דהכי הוי שיעורן לטומאה:
+<b>ורבי שמעון פוטר.</b> אפילו במת שלם, דהוי מלאכה שאינה צריכה לגופה, דכל שאינו אלא לסלקו מעליו הויא מלאכה שאינה צריכה לגופה ולאו מלאכת מחשבת היא. ואין הלכה כרבי שמעון: 
+
+
+
+Mishnah 6
+
+<b>וכן שערו.</b> התולש שער ראשו בידו:
+<b>וכן הגודלת.</b> שער ראשה וקולעת אותו, תרגום עבות (שמות כ״ח) גדילו:
+<b>הכוחלת.</b> נותנת כחול בעיניה:
+<b>הפוקסת.</b> מחלקת שער שבאמצע הראש מכאן ומכאן אצל הצדעים:
+<b>רבי אליעזר מחייב חטאת.</b> כוחלת משום כותבת, גודלת ופוקסת משום בונה:
+<b>וחכמים אוסרים משום שבות.</b> דסברי אין דרך כתיבה בכך ואין דרך בנין בכך, והלכה כחכמים. ודוקא הנוטל צפרניו ושערו בידיו, הוא דפטרי רבנן מחטאת ומסקילה, אבל הנוטל שערו או צפרניו בכלי מודים חכמים דחייב חטאת. ומכי נטל שתי שערות חייב, והנוטל שער ראש חברו אפילו ביד חייב. וצפורן שפרשה רובה או שער שנתלש רובו ומצער אותו, מותר ליטלו ביד לכתחלה:
+<b>התולש מעציץ נקוב חייב.</b> דהוי כמחובר, דיונק מן הקרקע ע״י הנקב שמריח לחלוחית הקרקע, ואפילו הנקב בצדו. ושיעור הנקב כדי שרש קטן:
+<b>ורבי שמעון פוטר בזה ובזה.</b> דלא חשיב ליה כמחובר לחייבו סקילה. ואין הלכה כרבי שמעון:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>הזורק מרשות היחיד לרשות הרבים.</b> רשות היחיד הוא מקום שהוקף ד׳ מחיצות גבוהות עשרה טפחים וביניהן ד׳ טפחים על ד׳ טפחים או יותר, על כן אפילו יש בו כמה מילין, אם הוקף לדירה כגון מדינה שמוקפת חומה ודלתותיה נעולות בלילה. ומבואות שיש להן ג׳ כתלין ולחי ברוח רביעית. וכן תל גבוה עשרה ורחב ד׳, או חריץ שהוא עמוק עשרה ורחב ד׳. ואפילו כלים, כגון ספינה ומגדל של עץ וכיוצא בהם, אם יש בהם ד׳ על ד׳ בגובה עשרה כל אלו רשות היחיד הן. ואויר רשות היחיד כרשות היחיד עד לרקיע. ועובי הכתלים של רשות היחיד נדון כרשות היחיד. ורשות הרבים הוא כגון השווקים והרחובות, המדברות והדרכים המפולשים להם, והוא שיהיה רוחב הדרך ט״ז אמה ולא יהיה עליו תקרה, ואיכא למאן דאמר שצריך נמי שיהיו בוקעים בהם ששים רבוא בכל יום כדגלי מדבר. ואויר רשות הרבים אינו כרשות הרבים אלא עד י׳ טפחים, ולמעלה מי׳ ברשות הרבים מקום פטור הוא. ומקום שאין בו ד׳ על ד׳, וגבוה מג׳ טפחים ולמעלה הוא מקום פטור, אפילו קוצים וברקנים וגללין ברשות הרבים גבוהים משלשה ולמעלה ואין בהם ד׳ על ד׳ הרי הן מקום פטור, וכן מקום המוקף מחיצות ואין בו ד׳ על ד׳, או חריץ שאין בו ד׳ על ד׳ ועמקו משלשה ועד התהום הרי זה מקום פטור. ומקום שהוקף ד׳ מחיצות גובהן מג׳ ועד עשרה ויש בו ד׳ על ד׳ או יותר, או תל שיש בו ארבעה על ארבעה או יותר גבוה מג׳ ועד עשרה, או חריץ שיש בו ד׳ על ד׳ עמוק מג׳ ועד עשרה, ומבוי סתום משלש רוחותיו שאין לו לחי או קורה ברוח רביעית, והים והבקעה, כל אלו כרמלית הן. ופירוש כרמלית, כארמלית, כלומר כמו אלמנה שאינה בתולה ולא נשואה לבעל, כך רשות זו אינה לא רשות היחיד ולא רשות הרבים. ואויר כרמלית ככרמלית עד עשרה, ומעשרה ולמעלה בכרמלית הוי מקום פטור. והמוציא מרשות היחיד לרשות הרבים, או המכניס מרשות הרבים לרשות היחיד, חייב חטאת. מרשות היחיד לכרמלית, או מרשות הרבים לכרמלית, ומכרמלית לשתיהן פטור אבל אסור. מרשות היחיד או מרשות הרבים למקום פטור או ממקום פטור לשניהן, מותר לכתחלה. ואינו צריך לומר מכרמלית למקום פטור, או ממקום פטור לכרמלית, שהוא מותר. והמעביר מתחלת ד״א לסוף ד״א ברשות הרבים, חייב חטאת. בכרמלית, פטור אבל אסור. ברשות היחיד ובמקום פטור, מותר לכתחלה לטלטל ולהעביר בכל הרשות כולו ואפילו הוא כמה מילין:
+<b>ר״ע מחייב.</b> דס״ל מכי עבר החפץ באויר רשות הרבים בתוך עשרה הרי הוא כאילו נח. ורבנן סברי קלוטה בתוך עשרה באויר רשות הרבים לאו כמי שהונחה דמיא. אבל למעלה מעשרה שהוא מקום פטור כולי עלמא לא פליגי דפטור. והלכה כחכמים:   
+
+Mishnah 2
+
+<b>כיצד.</b> רבנן קאמרי ליה:
+<b>שתי גזוזטראות.</b> והן נסרים יוצאים מכותל העליה ולחוץ על רשות הרבים, והגזוזטראות עצמן הן רשות היחיד, וכשהן זו כנגד זו בשני צדי רשות הרבים המושיט והזורק מזו לזו פטור, שלא מצינו זריקה והושטה במלאכת המשכן מרשות היחיד לרשות היחיד ורחב רשות הרבים מפסיק ביניהן:
+<b>היו שתיהן בדיוטא אחת.</b> כלומר בעליה אחת באורך רשות הרבים, ויש הפסק רשות הרבים ביניהן:
+<b>הזורק פטור.</b> הואיל ולמעלה מעשרה הוא, ולא מצינו זריקה מרשות היחיד לרשות היחיד דרך רשות הרבים במשכן, והמושיט חייב, ואע״פ שמושיט למעלה מעשרה, שמצינו הושטה כיוצא בה במשכן מרשות היחיד לרשות היחיד ואורך רשות הרבים מפסיק ביניהן:
+<b>שכן היתה עבודת הלוים.</b> מושיטים מזה לזה למעלה מעשרה ואורך רשות הרבים באמצע, כיצד [שתי] עגלות זו אחר זו ברשות הרבים ופורקי המשכן היו מושיטין לאותם שעל העגלות שאצלן הן סמוכות וקרובות והן מושיטין לאלו שלפניהם, וכל אחת מהעגלות רשות היחיד הן:
+<b>אבל לא זורקים.</b> שאין הקרשים נזרקין מפני כובדן:
+<b>חוליית הבור.</b> עפר שמוציאין מחפירת הבור רגילין ליתן סביבות פי הבור כמין חומה להיקף, ואשמעינן דבור וחולייתו מצטרפין לעשרה, ותני בור לעמקו ותני סלע לגבהו:
+<b>הנוטל מהן.</b> ומניח ברשות הרבים, או הנוטל מרשות הרבים ונותן על גבן, חייב: 
+
+
+
+Mishnah 3
+
+<b>הזורק ד׳ אמות בכותל.</b> מתחלת ד׳ לסוף ד׳ ונח בכותל הסמוך לרשות הרבים, למעלה מעשרה טפחים, כגון שהיתה דבלה שמנה ונדבקה בכותל למעלה מעשרה באויר רשות הרבים, פטור, דכל למעלה מעשרה ברשות הרבים מקום פטור הוא:
+<b>למטה מעשרה כזורק בארץ.</b> מתחלת ארבע לסוף ארבע ברשות הרבים, וחייב אע״פ שאין ממקום עקירת החפץ לכותל אלא ד׳ אמות מצומצמות לא אמרינן דעובי הדבלה ממעט בד״א ואין כאן מתחלת ד׳ לסוף ד׳, דכיון שאינו מבטל את הדבילה בכותל אין עביה ממעט כלום:
+<b>ונתגלגל חוץ לארבע אמות פטור.</b> שהרי לא נתכוין לזריקה של חיוב:
+<b>ונתגלגל לתוך ארבע אמות חייב.</b> והוא דנח משהו חוץ לד״א קודם שנתגלגל לפנים:   
+
+Mishnah 4
+
+<b>הזורק בים.</b> מתחלת ד׳ לסוף ד׳ פטור, דכרמלית הוא:
+<b>רקק מים.</b> שאינם גבוהים מן הארץ ויש בהם רפש וטיט נקראים רקק:
+<b>ורשות הרבים מהלכת בו.</b> שרבים מהלכים בו:
+<b>וכמה הוא רקק.</b> כמה הוא עמקו דנימא אכתי רשות הרבים הוא ולא נעשה כרמלית:
+<b>ורקק מים ורשות הרבים מהלכת בו.</b> האי דכפליה תנא למלתיה, לאשמועינן דאפילו רקק רחב ארבעה הואיל והוא פחות מעשרה נדון כרשות הרבים. וכפל נמי ורשות הרבים מהלכת בו, לאשמעינן דאע״ג דאין מהלכים בו רבים אלא ע״י הדחק, הלוך ע״י הדחק שמיה הלוך: 
+
+
+
+Mishnah 5
+
+<b>מן הים ליבשה.</b> מכרמלית לרשות הרבים:
+<b>מן הים לספינה.</b> מכרמלית לרשות היחיד:
+<b>מטלטלין מזו לזו.</b> אם הן של שני בני אדם מטלטלים ע״י עירוב דהוי להו כשתי חצירות:
+<b>מוקפות.</b> סמוכות זו לזו, כמו אין מקיפין בבועי:
+<b>אין מטלטלין מזו לזו.</b> דכי מפרשי מהדדי, כרמלית מפסקת ביניהן ובטל העירוב: 
+
+
+
+Mishnah 6
+
+<b>הזורק.</b> בשבת בשוגג, ונזכר שהוא שבת לאחר שיצאת האבן מתחת ידו קודם שתנוח, אפילו לא קלטה אחר אלא שנחה כדרכה פטור, דהכי תנן לקמן עד שתהא תחלתן וסופן בשגגה, והאי תחלתו בשגגה וסופו מזיד, הואיל ונזכר שהוא שבת קודם שתנוח. ומתניתין הכי מיפרשא הזורק ונזכר לאחר שיצאה מתחת ידו, אי נמי לא נזכר אלא שקלטה אחר וכו׳ פטור, דהוה ליה שנים שעשאוה פטורים, הא נחה חייב חטאת, במה דברים אמורים כשחזר ושכח, אבל לא חזר ושכח פטור שכל חייבי וכו׳:
+<b>זה הכלל.</b> לאתויי נמי מעביר חפץ ממקום למקום, שאם עקר בשגגה ונזכר שהוא שבת קודם שיניח, פטור:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>הבונה.</b> שאמרו באבות מלאכות:
+<b>כמה יבנה ויהיה חייב.</b> כל שהוא:
+<b>מסתת.</b> מרבע את האבן או מחליקה ומתקנה, הכל לפי מנהג המקום. והיא תולדה דמכה בפטיש:
+<b>והמכה בפטיש.</b> היא גמר מלאכה של חוצבי אבן, לאחר שחצב האבן מן ההר סביב והבדילה מכה עליה בפטיש מכה גדולה והיא מתפרקת ונופלת. וכל הגומר מלאכה בשבת תולדה דמכה בפטיש היא:
+<b>מעצד.</b> קופיץ קטן:
+<b>והקודח.</b> הנוקב:
+<b>כל שהוא.</b> אכולהו קאי, אמסתת ואמכה בפטיש ובמעצד, והקודח:
+<b>ומלאכתו מתקיימת.</b> שאין צריך להוסיף עליה:
+<b>קורנס.</b> מרטי״ל:
+<b>סדן.</b> אנקודינ״א בלע״ז:
+<b>מפני שהוא כמתקן מלאכה.</b> אף על פי שאינו מכה על המלאכה אלא על הסדן, מתקן הוא, שכן מרדדי טסי משכן היו עושין, מכין על הטס שלש הכאות ועל הסדן הכאה אחת להחליק הקורנס שלא יבקע הטס שהוא דק. ואין הלכה כר״ש בן גמליאל: 
+
+
+
+Mishnah 2
+
+<b>המנכש.</b> תולש עשבים רעים מתוך טובים. פ״א חופר סביב עקרי הצמחים והיא מלאכה מעין חרישה:
+<b>מקרסם.</b> קוצץ ענפים יבשים מן האילן לתקנו:
+<b>מזרד.</b> זרדים לחים חדשים של שנה זו, ופעמים שהן מרובים ומתגדלים ומכחישים כח האילן וקוצצין אותן ממנו:
+<b>אם לתקן.</b> את האילן או את הקרקע, וקצצו מן המחובר:
+<b>ביצה קלה.</b> כגרוגרת מביצת תרנגולת, שהיא קלה להתבשל יותר משאר ביצים: 
+
+
+
+Mishnah 3
+
+<b>בין בימינו בין בשמאלו.</b> באדם שהוא שולט בשתי ידיו, דאילו בשאר כל אדם כתיבת שמאל אינה כתיבה:
+<b>בין משם אחד.</b> שתיהן אלפין:
+<b>משני שמות.</b> אלף בית:
+<b>משני סממניות.</b> אחד בדיו ואחד בסיקרא. ואית ספרים דגרסי משני סמניות כלומר משני סימנים, כגון שכותבים א׳ לסימן אחד וב׳ לסימן שנים:
+<b>בכל לשון.</b> וכתב של כל אומה ואומה:
+<b>משום רושם.</b> סימן שהיו עושין בקרשי המשכן, מפני שמפרקים אותן ולכשיקימוהו לא יחליפו סדר הקרשים. ואתא רבי יוסי למימר דאפילו לא כתב אלא שרשם שני רשימות בעלמא לסימן, חייב. ואין הלכה כר״י:
+<b>מצינו שם קטן.</b> כלומר אע״פ שלא נגמר מלאכתו, שנתכוין לכתוב תיבה גדולה וכתב מקצתה, הואיל ואותו מקצת הויא תיבה ומתקיימת במקום אחר חייב, וכן הלכה: 
+
+
+
+Mishnah 4
+
+<b>בסם.</b> אורפימנ״ט בלע״ז:
+<b>בסיקרא.</b> מין אבן שצובע אדום:
+<b>בקומוס.</b> מין עפר וצבעו שחור. פ״א שרף אילן גומא בלע״ז:
+<b>בקנקנתום.</b> זא״ג בערבי, ובלע״ז ודריאו״לי:
+<b>ובכל דבר שהוא רושם.</b> לאתויי מים ששרו בהם עפצים, גאלי״ש בלע״ז, שהוא רושם שרשומו מתקיים:
+<b>על ב׳ כותלי זויות.</b> אחת במזרח ואחת בצפון, סמוכות זו לזו במקצוע:
+<b>על ב׳ לוחי פנקס.</b> ספר שהחנוני כותב בו חשבונותיו. ואע״ג דלאו על לוח א׳ הם, אם נהגין ונקראין זה עם זה כגון שכותבין על שני שפתי הלוחין הסמוכין זה לזה, חייב:
+<b>הכותב על בשרו.</b> בדיו:
+<b>והמשרט על בשרו.</b> בברזל עושה צורת אותיות בבשרו:
+<b>רבי יהושע פוטר.</b> ואפילו הוציא דם, לפי שאין דרך כתיבה בכך. והלכה כר׳ יהושע: 
+
+
+
+Mishnah 5
+
+<b>במשקין.</b> שמשחירין, כמו מי תותים וכיוצא בהן:
+<b>במי פירות.</b> של כל שאר פירות:
+<b>באבק דרכים.</b> כגון שסרט באצבעו צורת אותיות על החול והאבק שבדרכים:
+<b>באבק סופרים.</b> עפרורית של קסת הסופר:
+<b>לאחר ידו.</b> על גב ידו, שאחז הקולמוס באצבעותיו והפך ידו וכתב:
+<b>ובמרפקו.</b> הפרק האמצעי שבזרוע:
+<b>אות אחת סמוך לכתב.</b> אצל אות כתובה זיווג לה אחת והשלימה לשתים:
+<b>כתב על גבי כתב.</b> העביר קולמוס על אותיות הכתובים כבר וחדשם:
+<b>וכתב שני זיינין.</b> שלא נראה הגג של חי״ת אלא שני הרגלים נראה כאילו הם שני זייני״ן:
+<b>על שני כותלי הבית.</b> שאינן במקצוע:
+<b>על שני דפי פנקס.</b> שעשויין עמודים עמודים, כתב אות אחת בעמוד זה ואות אחת בעמוד זה, ואינו יכול לקרבן אא״כ יחתוך מה שמפסיק ביניהן. ותנא ברישא כותלי הבית המרוחקים זה מזה והדר תני דפי פנקס, ולא זו אף זו קתני:
+<b>אות אחת על שם נוטריקון.</b> שעושה סימן נקודה עליה ומבינים מאותה האות תיבה שלימה, כגון קו״ף קרבן, מ״ם מעשר, תי״ו תרומה:
+<b>רבי יהושע בן בתירא אומר חייב.</b> כיון שהכל מבינים מאותה האות תיבה שלימה, כאילו כתב אותיות של כל התיבה:
+<b>וחכמים פוטרין.</b> שהרי לא כתב שתי אותיות. והלכה כחכמים:   
+
+Mishnah 6
+
+<b>בשתי העלמות.</b> לאחר שכתב אות אחת בשוגג נודע לו שעבר, וחזר ונעלם ממנו ושגג וכתב אות שניה בצדה:
+<b>אחת בשחרית ואחת בין הערבים.</b> כיון דהוי ליה שהות בינתים כדי לידע הוה ליה כשתי העלמות:
+<b>רבן גמליאל מחייב.</b> דסבר אין ידיעה לחצי שיעור לחלק שלא יצטרף עמו החצי האחר:
+<b>וחכמים פוטרין.</b> דסברי הידיעה שבין שני חצאי שיעור מחלקת ביניהם ולא נעשה כאילו היו שני חצאי שיעור בהעלם אחת. והלכה כחכמים:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר האורג שלשה חוטין בתחלה.</b> אם זו תחלת אריגתו של בגד אינו חייב עד שיארוג ג׳ חוטין, ואם מוסיף הוא על האריג שיעורו באחד דמצטרף עם השאר. ואין הלכה כר״א: 
+
+
+
+Mishnah 2
+
+<b>שתי בתי נירין.</b> שנתן שני חוטין של שתי בניר שקורין ליצ״ש:
+<b>בנירין.</b> מפרש בגמ׳ שמרכיב שני פעמים [כל] חוט של שתי בניר ובפעם השלישית מרכיבו על חוט המורכב על הקנה:
+<b>בקירוס.</b> יריעה ארוגה מסיב של דקל: 
+
+
+
+Mishnah 3
+
+<b>הקורע על מתו וכו׳</b> במת שאינו חייב לקרוע עליו הוא דהוי מקלקל ופטור, אבל על מת שחייב לקרוע עליו, מתקן הוא וחייב:
+<b>ובחמתו וכל המקלקלים פטורין.</b> הא מתניתין אדחיא לה, והלכה שהקורע בחמתו חייב, שאף ע״פ שמקלקל הוא אצל הבגד, מתקן הוא אצל יצרו ודעתו מתישבת עליו בכך: 
+
+
+
+Mishnah 4
+
+<b>המלבן.</b> את הצמר, והמנפצו והצובעו והטווה ממנו, שהן כולן אבות מלאכות, שיעורן כדי שיטוה מאותו הצמר חוט ארוך כמלא רוחב הסיט כפול. והסיט הוא כדי הפסק שיש בין אמה לאצבע כל מה שיוכל אדם להרחיבו, וכשיעור הריוח הזה שתי פעמים הוא הסיט כפול. וריוח שבין גודל לאצבע פעם אחת הוא ג״כ כמלא רוחב הסיט כפול, מפני שיש בו כפלים כאותו שיש בין אמה לאצבע:
+<b>האורג שני חוטין.</b> שיעורן ברוחב הבגד כמלא הסיט, שאע״פ שלא ארגן על פני כל רוחב הבגד חייב: 
+
+
+
+Mishnah 5
+
+<b>הצד צפור.</b> עד שהכניסו למגדל של עץ, ארמאריא״ו בלע״ז, חייב, שזו הוא צידתו, אבל אם הכניסו לבית אינו נצוד בכך:
+<b>וצבי.</b> נצוד משהכניסו לבית ונעל בפניו, אבל אם הכניסו לגינה או לחצר אין זו צידה:
+<b>ולביברין.</b> קרפיפות המוקפים חומה שמכניסין שם חיות ונשמרים שם:
+<b>כל המחוסר צידה.</b> שקשה לתפשו שם, כגון שאינו מגיע לו בשחיה אחת ששוחה לתפשו, והלכה כרשב״ג [דמפרש] למלתייהו דרבנן: 
+
+
+
+Mishnah 6
+
+<b>צבי שנכנס.</b> מאליו לבית ונעל אחד בפניו, זו היא צידתו:
+<b>נעלו שנים פטורים.</b> דהוו להו שנים שעשאוה:
+<b>לא יכול אחד לנעול.</b> אורחיה הוא לנועלו בשנים והרי לכל אחד מלאכה דבלאו איהו לא מתעבדה:
+<b>ורבי שמעון פוטר.</b> ואין הלכה כר״ש: 
+
+
+
+Mishnah 7
+
+<b>השני חייב.</b> שהוא צד אותו:
+<b>הא למה זה דומה.</b> מאחר שנצוד ע״י ראשון:
+<b>לנועל את ביתו לשמרו.</b> ולא לצוד:
+<b>ונמצא צבי.</b> שהוא נצוד כבר שמור בתוכו, כך זה אף על פי שעמד ראשון אין זה אלא כשומרו לצבי שהיה לו מאתמול. והשני פטור האמור במתניתין, פטור ומותר:
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>שמונה.</b> החולד והעכבר כו׳. המנויין בפרשת ויהי ביום השמיני:
+<b>הצדן חייב.</b> שיש במינן נצוד:
+<b>והחובל בהן חייב.</b> דיש להן עור והויא לה חבורה שאינה חוזרת, וחייב משום מפרק שהיא תולדה דדש. א״נ כיון דיש להן עור נצבע העור בדם הנצרר בו וחייב משום צובע:
+<b>ושאר שקצים ורמשים.</b> כגון תולעים וחלזונות ועקרבים, החובל בהם פטור, דאין להם עור:
+<b>שלא לצורך פטור.</b> דאין במינן נצוד:
+<b>חיה ועוף שברשותו, הצדן פטור.</b> שהרי נצודים ועומדים הן:
+<b>והחובל בהן חייב.</b> דיש להן עור, ואין החובל חייב בכל הני דתנינן במתניתין אלא בצריך לדם, אבל אם לא חבל אלא להזיק, הא קיי״ל כל המקלקלים פטורים: 
+
+
+
+Mishnah 2
+
+<b>אין עושין הילמי.</b> מי מלח מרובים שנותנים לתוך ירקות שכובשין אותן להתקיים:
+<b>אבל עושין.</b> מי מלח מועטים כדי לטבל בהן פתו או לתוך התבשיל:
+<b>והלא היא הילמי בין מרובה בין מועט.</b> כלומר אם המרובים אסורים אף המועטים אסורים, דיאמרו מלאכה מרובה אסורה ומלאכה מועטת מותרת, אלא אלו ואלו אסורים מפני שהוא כמעבד ומתקן את האוכל הניתן בתוכו כדי שיתקיים:
+<b>ואלו הן המותרים.</b> נותן שמן בתוך המים בתחלה, קודם שיתן המלח, או נותן שמן בתחלה לתוך המלח, קודם שיתן את המים דהשמן מעכבו שאין המלח מתערב יפה עם המים ומתיש את כחו. אבל לא יתן מים ומלח בתחלה ואחר כך את השמן, דמשעה שנותן מים ומלח יחד הוא נראה כמעבד. ואין הלכה כרבי יוסי:   
+
+Mishnah 3
+
+<b>אזוב יון.</b> מין אזוב שגדל בין הקוצים וממית התולעים שבמעים:
+<b>שאינו מאכל בריאים.</b> ומוכחא מלתא דלרפואה אכיל ליה, ואסור לאוכלו בשבת גזירה שמא ישחוק סממנים, דהוי תולדה דטוחן:
+<b>אבל אוכל הוא את יועזר.</b> דהרבה אוכלין אותו כשהן בריאים. יועזר, פולי״ו בלע״ז והוא מכלה התולעים שבכבד:
+<b>אבוב רועה.</b> עץ שגדל יחידי ואין לו ענפים, וקורין אותו בערבי עצא״ל רע״י, והוא טוב למי שניזק על ששתה מים מגולים:
+<b>כל האוכלים אוכל אדם לרפואה.</b> כל דבר שהוא אוכל והבריאים אוכלים אותו, יכול אדם לאוכלו בשבת אף ע״פ שהוא מתכוין לרפואה:
+<b>חוץ ממי דקלים.</b> הם שני אילנות ממיני הדקלים שהיו בארץ ישראל וביניהם מעין מים, והשותה מהם כוס ראשון מרפה הזבל שבמעיו, וכוס שני משלשל, וכוס שלישי מנקה את בני מעים עד שאדם מוציאם צלולים כדרך שהכניסם:
+<b>וכוס של עיקרין.</b> לוקחין שרף אילן שקורין לו בערבי זא״ג אלכסנדרי״א, ועשב שקורין לו עשב״א אלסדו״ר, פירוש עשב של שמחה, וכרכום, וכותשין אותן ונותנין את עפרן ביין. והאשה זבה שתשתה מהן ג׳ כוסות תרפא:
+<b>מפני שהן לירוקה.</b> בעל חולי הנקרא ירקון, אם ישתה מהן ירפא מחולי הירקון אבל ישאר עקר ולא יוליד, ולכך נקרא כוס עיקרין:
+<b>לצמאו.</b> אם אינו חולה: 
+
+
+
+Mishnah 4
+
+<b>לא יגמע את החומץ.</b> ויפלוט, דמוכחא מלתא דלרפואה הוא. ואם מגמע ובולע שפיר דמי:
+<b>לא יסוך בהם יין וחומץ.</b> דאין אדם סך מהן אלא לרפואה:
+<b>אבל לא שמן ורד.</b> לפי שדמיו יקרים ומוכחא מלתא דלרפואה קעביד:
+<b>שכן דרכן לסוך.</b> בלא מכה:
+<b>ר׳ שמעון אומר כו׳</b> ואין הלכה כר״ש:
+
+Chapter 15
+
+
+
+Mishnah 1
+
+<b>אלו קשרים.</b> קשר הגמלים. שנוקבים לגמל בחוטמו ונותנין בו רצועה וקושרים אותה קשר עולם. וכמו כן נוקבים בראש הספינה נקב ונותנין בו חבל וקושרין אותו קשר של קיימא שאינו מתירו לעולם. והוי דומיא דקושרי חוטי יריעות הנפסקים במשכן. וקשר של קיימא ואינו מעשה אומן, או מעשה אומן ואינו של קיימא, פטור אבל אסור, ואינו חייב עד שיהא של קיימא ומעשה אומן. ושאינו של קיימא ולא מעשה אומן מותר לכתחלה:
+<b>וכשם שחייב על קשרן כך חייב על התירן.</b> שכן ציידי חלזון היו נצרכין לפרקים להתיר קשרי רשתות הקיימים כדי לקצרן או להרחיבן:
+<b>שיכול להתירו.</b> דלא הדקיה:
+<b>אין חייבין עליו.</b> ואפילו עשאו לקיימא. ואין הלכה כר׳ מאיר: 
+
+
+
+Mishnah 2
+
+<b>יש לך קשרים שאין חייבים עליהם.</b> חטאת כמו שחייבים על קשר גמלים וקשר של ספנים, אלא פטור אבל אסור ולא נזכרו קשרים הללו במשנה. ובגמרא מפרש כגון רצועה ארוכה שקושרים בטבעת שבחוטם הנאקה, וכמו כן חבל ארוך שקושרים בחבל העשוי כמין טבעת התלוי בנקב שבראש הספינה, ופעמים מניחה שם שבוע ושבועים ומתירה. וכן כל קשר שקושרים אותו לעמוד כך זמן ידוע, לא שיהיה קיים לעולם אין חייבין עליו:
+<b>קושרת אשה מפתחי חלוקה.</b> כעין לשונות לכאן ולכאן וקושרים של ימין בכתף שמאל ושל שמאל בכתף ימין, דכיון דכל יומא שרי ליה לא דמי לקשר של קיימא ומותר לכתחלה:
+<b>סבכה.</b> מגבעת שעל הראש עשויה כעין רשת:
+<b>פסיקיא.</b> אזור רחב וחוטין תלוין בראשו לקושרו בהן:
+<b>ונודות יין.</b> של עור שכופפין פיהם וקושרין אותן. ואע״ג דאית לה תרתי איסרי, ולא אמרינן חד מינייהו בטולי מבטל לה והוי קשר של קיימא:
+<b>וקדירה של בשר.</b> פעמים שקושר בה בגד סביב לפיה. ואע״פ שיש לה דדין שיכולין להוציא המרק מהן בלא היתר הקשר אפ״ה לא הוי קשר:
+<b>קושרין לפני בהמה.</b> חבל ברוחב הפתח לנעול בפניה שלא תצא. וכן הלכה:
+<b>קושרין דלי בפסיקיא.</b> על פי הבור שיהיה קשור ותלוי שם, דפסיקיא לא מבטל ליה התם:
+<b>אבל לא בחבל.</b> דמבטל ליה התם והוי קשר של קיימא:
+<b>רבי יהודה מתיר.</b> לא התיר רבי יהודה אלא בחבל של גרדי שצריך לו למלאכתו ולא מבטל ליה התם, ורבנן סברי אי שרית ליה חבל של גרדי יקשור נמי בשאר חבלים דחבל בחבל מיחלף. והלכה כחכמים: 
+
+
+
+Mishnah 3
+
+<b>מקפלין את הכלים.</b> בגדים שפושטן מקפלן אפילו ארבעה וחמשה פעמים כדי לחזור וללבשם בו ביום, ולא שנו אלא באדם אחד אבל בשני בני אדם לא, שנראים כמתקנין. ובאדם אחד נמי לא אמרן אלא בבגדים חדשים שהם קשים ואינן ממהרים לקמוט, אבל ישנים קפולן מתקנן טפי ומיחזי כמתקן, ובחדשים נמי לא אמרן אלא בלבנים, אבל צבועים לא, שהצבועים קפולן מתקנן ביותר. ובלבנים נמי לא אמרן אלא שאין לו בגדים אחרים להחליף, אבל יש לו בגדים אחרים להחליף לכבוד שבת אסור לקפל:
+<b>מיום הכפורים לשבת.</b> כשחל יוה״כ להיות בערב שבת, לפי ששבת חמור מיום כפור:
+<b>ושל יוה״כ אינן קריבין בשבת.</b> דהוי כעולת חול בשבת:
+<b>רבי עקיבא אומר.</b> שוין הן ואין קרבנו של אחד מהן קרב בחבירו. והלכה כר׳ עקיבא:
+
+Chapter 16
+
+
+
+Mishnah 1
+
+<b>כל כתבי הקדש.</b> אפילו נביאים וכתובים, מצילין אותן מחצר שנפלה בו הדליקה לחצר אחרת שבאותו מבוי, אע״פ שלא ערבו. והוא שיהיו כתובים בכתב אשורי ובלשון הקודש:
+<b>בין שקורין בהן.</b> כגון נביאים שמפטירין בהן בשבת בבית הכנסת:
+<b>בין שאין קורין בהן.</b> כגון כתובים דאף יחידים אין קורין בהן בשבת מפני בטול בית המדרש כדלקמן, שהיו דורשים לעם בשבת ומורין להן הלכות איסור והיתר, לפי שכל ימות החול הם עסוקים במלאכתן, ואסרו לקרות בכתובים בשבת בשעת בית המדרש משום דמשכי לבא ואתו לאמנועי מלשמוע הדרשה:
+<b>ואף על פי שכתובים בכל לשון.</b> ואיכא למ״ד דלא נתנו לקרות בהן ואין מצילין אותן, אפ״ה טעונים גניזה ואסור להניחן במקום הפקר:
+<b>למבוי שאינו מפולש.</b> שיש לו שלש מחיצות ולחי אחד ברוח רביעית, זה מבוי שאינו מפולש האמור כאן. שלש מחיצות בלא לחי, זהו מבוי מפולש. והכי מפרש לה בגמרא. ואין הלכה כבן בתירא: 
+
+
+
+Mishnah 2
+
+<b>מצילין מזון ג׳ סעודות.</b> ואף על גב דבהתירא קא טרח דהא לא שרו ליה לאצולי אלא לחצר המעורבת בלבד, אפילו הכי לא שרו ליה לאצולי טפי, מפני שאדם בהול על ממונו ואי שרית ליה אתי לכבויי:
+<b>נפלה דליקה בלילי שבת.</b> קודם אכילה:
+<b>שחרית.</b> קודם סעודה:
+<b>ר׳ יוסי אומר לעולם הוא מציל.</b> הואיל ויומא בר הכי הוא ובהתירא טרח. ואין הלכה כר״י:   
+
+Mishnah 3
+
+<b>מצילין סל מלא ככרות.</b> הואיל ובבת אחת הוא מציל מה לי פורתא מה לי טובא:
+<b>ועגול של דבילה.</b> אע״פ שהוא גדול ויש בו סעודות הרבה:
+<b>ואם היו פקחים.</b> ויודעים שאם ישאלו שכר כפועלים לאו שכר שבת שקלי, כיון דמעיקרא לאו אדעתא דשכר פעולה באו, עושין עמו חשבון לאחר שבת. ובירא שמים עסקינן, דאע״ג דמהפקירא קא זכי ומה שהציל דידיה הוי מ״מ לא ניחא ליה דליתהני מאחרים דידע דעל כרחיה אפקריה, ובחנם נמי לא ניחא ליה דלטרח, הילכך שקיל אגריה: 
+
+
+
+Mishnah 4
+
+<b>ולשם הוא מוציא.</b> לתנא קמא לחצר המעורבת, ולבן בתירא אפילו לחצר שאינה מעורבת:
+<b>כלי תשמישו.</b> שצריכים לו לאותו היום לסעודה:
+<b>י״ח כלים.</b> שהוא רגיל ללבוש בחול בבת אחת ותו לא. ואלו הן, הסרבל העליון, ומלבוש שממלאין אותו מוך וצמר גפן בין תפירה לתפירה שקורין בערבי מחשי״א, וחגור רחב שחוגר ממעל למדיו, ובגד צר וקצר שקורין בלע״ז גונ״א, וחלוק שלובש על בשרו שקורין קמיז״א, וחגור שחוגרים עליה, וכובע שבראשו, ומצנפת ושני מנעלים שברגליו, ושני בתי שוקים, ושני בתי ידים שמלבישים אותם על הידים ומכסין בהן הזרועות עד האצילים, ושני רדידים שמתנגב בהן, וטלית קטן שמכסה בו ראשו וכתפיו, וסודר שבצוארו ותלויין שני ראשיו לפניו וקורין לו בערבי שי״ד:
+<b>בואו והצילו עמי.</b> שכשם שהוא מציל כך הם מצילים. אבל לעיל אמר בואו והצילו לכם, שפעמים שהוא מציל יותר ממה שהם יכולים להציל, כגון שהוא לא סעד והן סעדו, או איפכא: 
+
+
+
+Mishnah 5
+
+<b>שידה.</b> עשויה כמין ארון:
+<b>תיבה.</b> קטנה של שולחנים:
+<b>ומגדל.</b> ארמאריא״ו בלע״ז, ובערבי מנשא״ר, ושלשתן של עץ:
+<b>מפני שהוא מחרך.</b> ואין האור נאחזת בו ומציל על כלי עץ שלא ישרף:
+<b>בין מלאים.</b> מים:
+<b>שאין יכולין לקבל את האור.</b> מפני שחדשים הם, וסבר ר״י גרם כבוי אסור אפילו במקום הפסד ממון. ואין הלכה כר״י: 
+
+
+
+Mishnah 6
+
+<b>אין אומרים לו כבה.</b> דאמירה לנכרי שבות:
+<b>ואל תכבה.</b> אין צריך למחות בידו, אלא יניחנו ויכבה מפני שאין שביתת הנכרי עליהם, דישראל אינו מוזהר על שביתת הנכרי כשאינו עבדו: 
+
+
+
+Mishnah 7
+
+<b>כופין קערה.</b> של חרס על גבי הנר ובלבד שלא יכבה. ואע״פ שנוטל כלי להצלת קורה שאינה ניטלת בשבת, הא אותיבנא מינה לרבי יצחק דאמר אין כלי ניטל אלא לצורך דבר הניטל, ושני לה בצריך למקומו של כלי דשרי לטלטלו לצורך מקומו:
+<b>ועל צואה של קטן.</b> לאו צואה של נער קטן קאמר, דהא גרף של רעי הוא ומותר לטלטלו ולהוציאו לאשפה, אלא הכי קאמר ועל צואה של תרנגולים, מפני הקטן שלא יטפח ויתלכלך בה. וכגון שצואה זו מונחת באשפה שבחצר דלא רמיא קמיה ולאו גרף של רעי הוא, הילכך אין מותר לטלטלה ולהוציאה, אבל כופין עליה קערה בשביל הקטן שלא יתלכלך:
+<b>מעשה בא.</b> כפיית כלי על עקרב:
+<b>בערב.</b> שם מקום:
+<b>חושש אני לו מחטאת.</b> דכיון שלא היה עקרב רץ אחריו חושש אני שמא חייב חטאת משום צידה. ולענין פסק ההלכה אותן בעלי הארס שנושכין וממיתין ודאי, כגון הנחשים השרפים וכלב שוטה, מותר להרגן מיד כשיראה אותן ואפילו שאין רצים אחריו. ואותן שאינן נושכים וממיתין ודאי, אלא פעמים ממיתין ופעמים אין ממיתין, אם רצים אחריו מותר להרגן, ואם אין רצים אחריו כופה עליהם כלי, ואם דרסן והרגן לפי תומו מותר. ולצוד נחש מפני שרוצה לצחק בו, אסור: 
+
+
+
+Mishnah 8
+
+<b>מילא מים.</b> מבור ברשות הרבים:
+<b>כבש.</b> עושין בספינה גדולה לירד בו מן הספינה ליבשה. ואיצטריך תנא לאשמעינן נר ומים, דאי תנא נר הוה אמינא נר הוא דשרי דליכא למגזר שמא ירבה בשביל ישראל דנר לאחד נר למאה, אבל מים דאיכא למיגזר אסור. ואי אשמעינן מים הוה אמינא מים הוא דבשביל ישראל אסור, אבל נר אף על גב דבשביל ישראל כיון דאיהו נמי צריך ליה שרי, דנר לאחד נר למאה, צריכא. וכבש אף על גב דדמי לנר, דכבש לאחד כבש למאה, משום מעשה דרבן גמליאל וזקנים תנא ליה, דמעשה רב:
+
+Chapter 17
+
+
+
+Mishnah 1
+
+<b>כל הכלים.</b> שיש להן דלתות:
+<b>ניטלים בשבת ודלתותיהן עמהן.</b> ואע״פ שנתפרקו הדלתות מן הכלים קודם השבת ניטלים בשבת אגב הכלים:
+<b>ואינן דומין לדלתות הבית.</b> שאפילו נתפרקו בשבת אין ניטלין, לפי שדלתות הבית אינן מן המוכן, כלומר לא נעשו לטלטול:   
+
+Mishnah 2
+
+<b>קורנס.</b> פטיש:
+<b>הדבלה.</b> לאחר שעשאה עגול היא עבה וקשה וצריכה קרדום לחתכה:
+<b>מגרה.</b> כעין סכין ארוך ויש בו פגימות הרבה:
+<b>לגרור בו את הגבינה.</b> לחתכה ולחלקה לחלקים שעל ידי פגימותיו ממהר וחותך הדבר העב:
+<b>מגריפה.</b> לגרוף בה הגרוגרות מן החבית:
+<b>רחת.</b> לוח שיש לה בית יד ושתי דפנות וזורין בה את החטה:
+<b>ומזלג.</b> כלי שיש לו שלש שינים ומהפכים בו את הקש בגורן:
+<b>כוש.</b> פלך שטוות בו הנשים:
+<b>כרכר.</b> עץ של אורגים ודומה למחט של סקאין:
+<b>לתחוב בו.</b> לאכול בו תותים וכל מיני פרי רך:
+<b>מחט של יד.</b> מחט קטנה שתופרים בה בגדים:
+<b>ליטול בו את הקוץ.</b> שנכנס בבשרו, שמותר ליטלו בשבת כמו שמותר להפיס מורסא להוציא ממנה ליחה ובלבד שלא יתכוין לעשות לה פה:
+<b>ושל סקאים.</b> מחט גדול שתופרין בה שקין:
+<b>לפתוח בו את הדלת.</b> מי שאבדה לו מפתח: 
+
+
+
+Mishnah 3
+
+<b>קנה של זיתים.</b> קנה שעשוי לבדוק הזיתים שבמעטן אם נתאסף שמנן בתוכו והגיע להיות ראויין לבית הבד:
+<b>אם יש קשר בראשו.</b> כעין פקק שבקנה, מקבל טומאה, לפי שעל ידי שהוא פקוק בקשר משתייר בו מן השמן הזב מן הזיתים ובודק בו אם הגיע לעצור והוה ליה בית קבול:
+<b>ואם לאו.</b> שאין בו קשר אע״פ שהוא חלול אין חללו עשוי לקבל כלום, הילכך הוה ליה פשוטי כלי עץ ואינו מקבל טומאה:
+<b>בין כך ובין כך ניטל בשבת.</b> דהא כלי הוא ועשוי להפוך בו את הזיתים: 
+
+
+
+Mishnah 4
+
+<b>מסר הגדול.</b> מגרה גדולה שנוסרים בה קורות:
+<b>ויתד של מחרישה.</b> כלי גדול העשוי כסכין שבו עושין חריץ של תלם המענה והנך קפיד עלייהו ומייחד להו מקום דלא חזו למלאכה אחריתי:
+<b>כל הכלים ניטלים לצורך ושלא לצורך.</b> ה״ק כל הכלים שמלאכתן להיתר כגון קערות וכוסות ניטלים לצורך גופו ולצורך מקומו של כלי, ושלא לצורך, אפילו שאינו צריך לגופו ולמקומו של כלי אלא לטלטלו מחמה לצל או שלא יגנבוהו הגנבים שרי בכלי שמלאכתו להיתר. וכלי שמלאכתו לאיסור כגון מדוכות ורחיים וכיוצא בהן, לצורך גופו ולצורך מקומו מותר, מחמה לצל או מפני הגנבים אסור:
+<b>רבי נחמיה אומר אין ניטלים אלא לצורך.</b> מפרש בגמרא לצורך תשמיש המיוחד לו בלבד, ולא לצורך דבר אחר ואפילו לצורך גופו, כגון סכין לחתוך בו בלבד שרי ולא לסמוך בו את הקערה. ואין הלכה כר׳ נחמיה: 
+
+
+
+Mishnah 5
+
+<b>מעין מלאכה.</b> איזו מלאכה שתהיה, ואפילו אינה מעין מלאכתן הראשונה:
+<b>לצוק בתוכן מקפה.</b> עבה, דומיא דעיסה מעורבת במים. ולא פליגי אלא בנשברו בשבת, אבל נשברו מע״ש כ״ע מודים דניטלים אפילו אין עושין מעין מלאכתן הראשונה. ואין הלכה כר״י: 
+
+
+
+Mishnah 6
+
+<b>האבן שבקרויה.</b> דלעת יבשה וממלאים בה מים, ומתוך שהיא קלה אינה שואבת אלא צפה ונותנין בה אבן להכבידה:
+<b>אם ממלאין.</b> בקרויה:
+<b>ואין האבן נופלת.</b> שהדקוה יפה בפי הקרויה הוה כלי:
+<b>ואם לאו.</b> הרי היא כשאר אבנים ואין מטלטלים את הקרויה, שנעשית בסיס לאבן שנושאתה:
+<b>זמורה שהיא קשורה לטפיח.</b> לפך קטן ששואבין בו מים מן הבור או מן המעין ממלאים בו דשויא להך זמורה כלי: 
+
+
+
+Mishnah 7
+
+<b>פקק החלון.</b> כגון לוח ומסך או שאר כל דבר שסותמים בו החלון:
+<b>ותלוי.</b> שאינו נגרר בארץ:
+<b>ואם לאו אין פוקקין בו.</b> שאם נגרר על גבי קרקע כשהוא שומטו מעל הארץ לסתום בו, מיחזי כמוסיף על הבנין, וסבר רבי אליעזר אין מוסיפין על אהל עראי בשבת:
+<b>בין כך ובין כך.</b> בין קשור בין אינו קשור פוקקין בו, הואיל והיה מוכן מאתמול לכך, דסברי רבנן מוסיפין על אהל עראי בשבת. והלכה כחכמים: 
+
+
+
+Mishnah 8
+
+<b>במה דברים אמורים בכסויי קרקעות.</b> בגמרא קאמר דבכסויי כלים כ״ע לא פליגי דשרי אע״ג דלית להו בית אחיזה, ובכסויי קרקעות כגון כסוי של בור ודות כ״ע לא פליגי דאסור אי לית להו בית אחיזה. כי פליגי בכסויי כלים המחוברים לקרקעות, מר סבר כקרקעות דמיין, ומר סבר לאו כקרקעות דמיין. והלכה כחכמים שהמחובר לקרקע הרי הוא כקרקע:
+
+Chapter 18
+
+
+
+Mishnah 1
+
+<b>מפנין.</b> אם צריך למקומן להושיב שם אורחין להסב בסעודה או תלמידים לשמוע הדרשה, ודוקא לדבר מצוה שרי ולא חיישינן לטירחא דשבת:
+<b>ארבע וחמש.</b> לאו דוקא, דאי בעי אפילו טובא נמי:
+<b>אבל לא את האוצר.</b> כלומר ובלבד שלא יגמור את האוצר כולו עד שיגיע לקרקעיתו, דלמא אתי לאשוויי גומות:
+<b>מפנין תרומה טהורה.</b> ואפילו ישראל דלא חזיה ליה יוכל לטלטלה ולפנותה, כיון דחזיא לכהן:
+<b>ודמאי.</b> דחזי לעניים, כדתנן מאכילין את העניים דמאי, ואי בעי הוה מפקיר לנכסיה והוי עני וחזי ליה, השתא נמי חזי ליה:
+<b>ומעשר ראשון שנטלה תרומתו.</b> שנטלה ממנו תרומת מעשר ולא נטלה ממנו תרומה גדולה, כגון שהקדים בן לוי ולקח המעשר בשבלין, דעדיין לא חלה עליה חובת תרומה שאין הדגן חייב בתרומה גדולה עד שיתמרח בכרי, וזה שהקדים ולקח המעשר בשבלין אינו מפריש אלא תרומת מעשר בלבד, ומותר באכילה אע״פ שלא הפרישו ממנה תרומה גדולה:
+<b>ומעשר שני והקדש שנפדו.</b> שפדו אותן הבעלים ונתנו את הקרן ולא נתנו את החומש, ושמעינן מהכא שהם פדויין והחומש הוי מלוה גבי בעלים:
+<b>אבל לא את הטבל.</b> ואפילו טבל דרבנן, כגון הזרוע בעציץ שאינו נקוב:
+<b>ולא את מעשר ראשון שלא נטלה תרומתו.</b> אם הקדים בן לוי ולקח המעשר אחר שנתמרחה התבואה בכרי קודם שהפרישו ממנו תרומה גדולה, והפריש ממנו תרומת מעשר ולא הפריש תרומה גדולה זהו מעשר ראשון שלא נטלה תרומתו האמור כאן, שכיון שנתמרחה בכרי ונתחייבה בתרומה, כשלוקח המעשר ראשון אע״פ שמפריש ממנו תרומת מעשר כל זמן שלא הפריש ממנו תרומה גדולה טבל הוי ואסור לטלטלו בשבת:
+<b>ולא מעשר שני והקדש שלא נפדו.</b> כגון שנפדו אבל לא נפדו כהלכה, כגון שפדה המע״ש על גרוטאות של כסף, ואין מעשר שני נפדה אלא במעות שיש עליהם צורה דכתיב (דברים י״ד:כ״ה) וצרת הכסף בידך. והקדש אינו נפדה בקרקע דכתיב (ויקרא כ״ז:כ״ג) ונתן את הערכך ביום ההוא דבר הניתן מיד ליד:
+<b>לוף.</b> מין קטנית שאינו ראוי חי אפילו לבהמה. ורמב״ם פירש מין ממיני הבצלים:
+<b>לעורבין.</b> כגון עשירים שמגדלים עורבים לגדולה. ואין הלכה כרבן שמעון בן גמליאל: 
+
+
+
+Mishnah 2
+
+<b>חבילי.</b> אגודות:
+<b>זרדים.</b> ענפי האילן לחים שמזרדין אותם למאכל בהמות:
+<b>כופין את הסל לפני האפרוחים.</b> ומבטל כלי מהיכנו לא הוי, שאין האפרוחים עומדים עליו. והאומר אין כלי ניטל אלא לצורך דבר הניטל, מוקי למתניתין בצריך למקומו של כלי:
+<b>שברחה.</b> מן הבית:
+<b>דוחין אותה.</b> בידים:
+<b>עד שתכנס.</b> ודוקא דוחין אבל לא מדדין, לפי שהתרנגולת מגבהת עצמה מן הארץ ונמצא שהוא מטלטלה. אבל אווזין ושאר עופות מדדין:
+<b>מדדין עגלים.</b> אוחז בצוארו ובצדדיו וגוררו ומסיעו ומנענע לו רגליו:
+<b>והאשה מדדה את בנה.</b> אוחזתו בזרועיו מאחוריו והוא מניע רגליו והולך:
+<b>שנוטל אחת ומניח אחת.</b> כשהתינוק מניע את רגליו מניח אחת ומגביה אחת:
+<b>אבל גורר אסור.</b> שנושאתו. וכל מקום שאמר ר״י אימתי במשנה לא בא לחלוק אלא לפרש דברי חכמים, הילכך הלכתא כותיה: 
+
+
+
+Mishnah 3
+
+<b>אין מילדין.</b> אין מושכין הולד מן הרחם ביו״ט, דאיכא טרחא יתירא:
+<b>אבל מסעדין.</b> אוחז את הולד שלא יפול לארץ:
+<b>חכמה.</b> מילדת בקיאה:
+<b>ממקום למקום.</b> ואין חוששין לאיסור תחומים:
+<b>ומחללין עליה את השבת.</b> משעה שהיא יושבת על המשבר ומתחיל הדם להיות שותת עד כל ג׳ ימים אחר שילדה, בין אמרה צריכה אני בין לא אמרה צריכה אני מחללין. מג׳ ועד ז׳, אמרה צריכה אני מחללין, לא אמרה צריכה אני אין מחללין. מז׳ ועד ל׳ אפילו אמרה צריכה אני אין מחללין, אבל עושים צרכיה על ידי נכרי מפני שהיא כחולה שאין בו סכנה, ודבר שאין בו סכנה עושין צרכיו על ידי נכרי:
+<b>וקושרים הטבור.</b> של ולד שהוא ארוך, ואם לא יקשרוהו ויכרכוהו יצאו מעיו. אבל אין כורתין אותו בשבת לדברי ת״ק:
+<b>ר׳ יוסי אומר אף חותכין.</b> והלכה כר״י שחותכין אותו ומנקים אותו ונותנין עליו אבק הדס וכיוצא בו:
+<b>וכל צרכי מילה עושין בשבת.</b> ולקמן באידך פירקא מפרש לצרכי מילה מאי ניהו:
+
+Chapter 19
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר אם לא הביא כלי.</b> איזמל למול את התינוק:
+<b>מביאו בשבת מגולה.</b> להודיע שחביבה מצוה זו שמחללים עליה את השבת:
+<b>ובסכנה.</b> שגזרו גזרה על המילה:
+<b>מכסהו ע״פ עדים.</b> שיעידו שאיזמל של מצוה הוא מביא, ולא יחשדוהו שהוא נושא שאר חפציו:
+<b>ולעשות ברזל.</b> כדי לעשות איזמל למילה:
+<b>כל מלאכה שאפשר לעשותה.</b> כגון מכשירי מילה הואיל ואפשר לעשותן מערב שבת אין דוחין את השבת, ופליג אדרבי אליעזר:
+<b>שאי אפשר לעשותה מערב שבת.</b> כגון מילה עצמה שאי אפשר לה ליעשות, דזמנה בשמיני דוחה שבת. והלכה כרבי עקיבא: 
+
+
+
+Mishnah 2
+
+<b>מוהלין.</b> חותך את הערלה:
+<b>ופורעין.</b> העור המכסה ראש הגיד:
+<b>ומוצצים.</b> את הדם, ואע״פ שהוא עושה חבורה שאין הדם ניתק מחיבורו אלא ע״י מציצה:
+<b>אספלנית.</b> תחבושת:
+<b>לועס בשיניו.</b> דכל מה דאפשר לשנות משנה:
+<b>אם לא טרף יין ושמן.</b> רגילים היו שהיו טורפים בקערה יין ושמן ומערבין אותן יחד לרפואה על המילה כדרך שטורפים ביצים בקערה:
+<b>חלוק.</b> חתיכה של בגד נקובה, ומכניסין המילה באותו הנקב כדי שלא יחזור העור ויכסה את הגיד:
+<b>לא התקין.</b> לא הזמין:
+<b>כורך על אצבעו.</b> דרך מלבוש לשנותו מדרך הוצאה בחול:
+<b>אפילו מחצר אחרת.</b> לא מיבעיא מבית לבית באותו חצר אע״פ שלא ערבו, אלא אפילו לחצר אחרת שאינה מעורבת עמהם: 
+
+
+
+Mishnah 3
+
+<b>מרחיצין את הקטן.</b> האי מרחיצין לאו כדרכו הוא, דתנא סיפא לפרושי רישא כיצד מרחיצין כגון לזלף ביד אבל בכלי אפילו לזלף אסור וכ״ש לרחוץ כדרכו:
+<b>ראב״ע כו׳</b> פליג את״ק וסבר מרחיצין את הקטן כדרכו בין לפני המילה בין לאחר המילה, וביום השלישי למילה נמי בין בחמין שהוחמו בערב שבת בין בחמין שהוחמו בשבת עצמו דסכנת נפשות היא, והלכה כראב״ע:
+<b>ספק.</b> בן ח׳ חדשים ספק בן ט׳. דאי בן ח׳ כאבן בעלמא הוא ואין מילתו דוחה שבת:
+<b>ורבי יהודה מתיר באנדרוגינוס.</b> מדכתיב (בראשית ט״ז) המול לכם כל זכר לרבות אנדרוגינוס. ות״ק, ערלתו כתיב, מי שהוא כולו ערל, יצא זה שחציו נקבה. ואין הלכה כר״י: 
+
+
+
+Mishnah 4
+
+<b>מי שהיו לו שתי תינוקות וכו׳</b> פליגי אמוראי בגמרא בגרסת משנה זו, והגרסא שתפסו רבותי עיקר כך היא, מי שהיו לו שתי תינוקות אחד למול אחר שבת ואחד למול בשבת, ושכח ומל את של אחר שבת בשבת חייב. אחד למול בע״ש ואחד למול בשבת, ושכח ומל את של ערב שבת בשבת, רבי אליעזר מחייב חטאת ורבי יהושע פוטר. והכי פירושה, שכח ומל את של אחר השבת בשבת חייב לדברי הכל, שהרי טעה בדבר מצוה ולא עשה מצוה כשהקדים ומל את של אחר השבת בשבת, ובהא אפילו ר׳ יהושע מודה:
+<b>אחד למול בשבת ואחד למול בערב שבת ושכח ומל את של ערב שבת בשבת, ר׳ אליעזר מחייב חטאת.</b> דמילה שלא בזמנה אינה דוחה שבת. ואע״ג דטעה בדבר מצוה שהיה טרוד באותו של שבת ומתוך כך טעה בזה, ואף בזה עשה מצוה שהרי ראוי הוא למול אלא שאינו דוחה שבת, ס״ל לרבי אליעזר טעה בדבר מצוה ועשה מצוה שאינה דוחה את השבת חייב:
+<b>ורבי יהושע פוטר.</b> דסבירא ליה טעה בדבר מצוה ועשה מצוה שאינה דוחה את השבת פטור, כיון דסבור היה שברשות בית דין הוא עושה. והלכה כר״י:   
+
+Mishnah 5
+
+<b>נולד בין השמשות נמול לתשיעי.</b> שהרי יום שמיני של מחר הוא נמול, ושמא בין השמשות יום הוא ונמול לתשיעי. היה היום ערב שבת א״א למולו בשבת הבא דשמא תשיעי הוא והויא לה מילה שלא בזמנה ואינה דוחה שבת, וצריך להמתין עד לאחר השבת שהוא עשירי:
+<b>חל יום טוב להיות אחר השבת.</b> אין מילה שלא בזמנה דוחה אותו ונמול לאחד עשר:
+<b>שני ימים טובים של ראש השנה.</b> דקדושה אחת הן ואין מילה שלא בזמנה דוחה את יום טוב השני של ראש השנה, נימול לי״ב:
+<b>עד שיבריא.</b> ויעברו עליו שבעה ימים שלמים מעת לעת מיום שהבריא ואחר כך מלין אותו: 
+
+Mishnah 6
+
+<b>ציצין.</b> כמין נימין של בשר שנשארו מן הערלה:
+<b>עטרה.</b> היא שפה גבוהה המקפת את הגיד סביב, וממנה משפע ויורד לראשו. ובשר החופה את רוב העטרה דקתני מתניתין, לא תימא רוב הקיפה אלא אפילו רוב גבהה במקום אחד:
+<b>אינו אוכל בתרומה.</b> אם כהן הוא, דכהן ערל אסור לאכול בתרומה. נאמר בפסח (שמות י״ב:מ״ה) תושב ושכיר לא יאכל בו ונאמר בתרומה (ויקרא כ״ב:י׳) תושב כהן ושכיר לא יאכל בו, מה פסח אסור לערל אף תרומה אסורה לערל:
+<b>ואם היה בעל בשר.</b> שהיה שמן ונראה בשר שלמעלה מערלתו לאחר שנטלה הערלה כולה כאילו אותו בשר חוזר וחופה את הגיד:
+<b>מתקנו.</b> ומשפע באזמל מאותו עובי:
+<b>מפני מראית העין.</b> שלא יהא נראה כערל:
+<b>ולא פרע.</b> לא גילה:
+<b>כאילו לא מל.</b> וישוב ויפרע, ואפילו סלק ידו ממנה. וכל זמן שהוא מתעסק במילה בשבת חותך בין ציצין המעכבין בין ציצין שאין מעכבין. לאחר שסלק ידו, על ציצין המעכבין חוזר, על ציצין שאינן מעכבין אינו חוזר:
+
+Chapter 20
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר תולין את המשמרת.</b> שמסננים בה שמרי יין, ומותח את פיה לכל צד בעגול ונעשה כאהל על חלל הכלי. ואע״ג דעביד אהל שרי ביום טוב, דס״ל לר״א מכשירי אוכל נפש שאפשר לעשותן מערב יום טוב מותר לעשותן ביום טוב. אבל בשבת [תולה] לכתחלה לא, אבל אם תלויה היא נותנין לתוכה שמרים ומסננין, דאין דרך בורר בכך:
+<b>אין תולין את המשמרת.</b> דעביד אהל עראי ומחזי כמעשה חול:
+<b>ואין נותנים לתלויה בשבת.</b> דהוה תולדת בורר או מרקד. והלכה כחכמים: 
+
+
+
+Mishnah 2
+
+<b>נותנים מים.</b> בשבת על גבי שמרים הנתונים במשמרת מבעוד יום. כדי שיצלו, שיהיו השמרים צלולים ויזוב כל יינם. פירוש אחר על גבי שמרים שנשארו בחבית, וקולטין המים טעם היין ומוציאין אותן בשבת ושותים אותן ואין בזה משום בורר:
+<b>את היין.</b> מפני הקמחים לבנים שמתהוים בו:
+<b>בסודרין.</b> המיוחדין לכך. וליכא למיגזר דלמא סחיט להו, הואיל ועשויין למלאכה זו. והוא שלא יעשה בידו בסודר כמין גומא בפי הכלי כדי שירד היין במדרון, שלא יעשה כדרך שהוא עושה בחול:
+<b>ובכפיפה מצרית.</b> סל העשוי מצורי הדקל. והוא שלא תהיה הכפיפה גבוהה מקרקעית הכלי התחתון טפח, שלא יעשה אהל עראי:
+<b>ונותנים ביצה במסננת.</b> שנתנו בה חרדל להסתנן, שרגילין ליתן ביצה טרופה בדברים העכורין והם מתלבנים ומזדככים על ידה:
+<b>ינומולין.</b> יין ודבש ופלפלין:
+<b>לגין.</b> גדול מכוס וקטן מחבית:
+<b>הכל לפי האורחים.</b> אם יש לו אורחין מרובין עושה הרבה, בין בשבת בין ביום טוב בין במועד. והלכה כת״ק שעושין ינומולין בשבת כפי מה שהן רוצים: 
+
+
+
+Mishnah 3
+
+<b>חלתית.</b> כך שמה בערבי, והיא חמה ונוהגין לאכלה במקומות הקרים, ואין שורין אותה בשבת דמיחזי כמעשה חול:
+<b>את הכרשינין.</b> מציף עליהם מים בכלי לברור פסולתן, שהפסולת צף למעלה:
+<b>ולא שפין אותן.</b> ביד להשיר פסולתן, דהוה ליה בורר:
+<b>אבל נותן בתוך הכברה.</b> ואע״פ שפסולתן נופל לפעמים דרך נקבי הכברה ונמצא מתברר מאליו:
+<b>התבן.</b> שהיו עושים מן הקש שמחתכין אותן במוריגים ונעשה כל זנב השבולין תבן:
+<b>מוץ.</b> הוא מזקן השבולת העליון, ואינו ראוי למאכל בהמה וכוברים אותו בכברה שיפול המוץ:
+<b>אבל נוטל בכברה ונותן לתוך האבוס.</b> ואע״פ שהמוץ נופל מאליו, דדבר שאינו מתכוין מותר כר׳ שמעון: 
+
+
+
+Mishnah 4
+
+<b>גורפין.</b> בשבת אבוס שלפני השור שמפטמים אותו, שלא יתערב העפרורית שבאבוס בתבן ובשעורים שנותנים לפניו ויקוץ במאכלו, ומסלקין תבן שלפניו לצדדים כשהוא רב כדי שלא ידרסנו ברגליו ויתלכלך ברעי:
+<b>וחכמים אוסרים.</b> אתרוייהו קאי, אחד גריפת האבוס ואחד תבן שלפניו לא יסלקנו לצדדים. ולא נחלקו רבי דוסא וחכמים אלא באבוס של כלי, אבל באבוס של קרקע הכל מודים שאין גורפים, דלמא אתי לאשוויי גומות. ורבנן גזרו אבוס של כלי אטו אבוס של קרקע. והלכה כחכמים:
+<b>נוטלים מלפני בהמה זו ונותנים לפני זו.</b> ולא אמרינן טלטול דלא חזי הוי, אלא ודאי חזי דאין בהמה קצה במאכל הניטל מלפני חבירתה. ודוקא מלפני החמור ונותנין לפני השור וכיוצא בזה, אבל לא מלפני השור ונותנים לפני החמור, שמאכל השור מאוס ברירין היוצאים מפיו ואין החמור אוכל ממנו: 
+
+
+
+Mishnah 5
+
+<b>הקש שעל מטה.</b> סתמא להסקה ומוקצה הוא, ובא לשכב עליו ומנענעו כדי שיהא רך וצף לשכב עליו:
+<b>לא ינענענו בידיו.</b> דמוקצה הוא, אבל מנענעו בגופו בכתפיו, דטלטול מן הצד הוא ולאו שמיה טלטול:
+<b>או שהיה עליו כר או סדין.</b> דגלי דעתיה דאקצייה לשכיבה מעתה תורת כלי עליו:
+<b>מכבש.</b> שני לוחות שמשימין ביניהן הבגדים לאחר כביסתן ומהדקין הלוח העליון על הבגדים המונחין בלוח התחתון כדי שיהא קיפולן נאה:
+<b>מתירין.</b> דהיינו לצורך שבת ליטול את הבגדים, אבל לא כובשים דהיינו צורך חול:
+<b>ושל כובסים לא יגע בו.</b> מפני שהוא עשוי לתקן בגדים ומהדק טפי והתרתו דומה לסתירה. ואין הלכה כרבי יהודה:
+
+Chapter 21
+
+
+
+Mishnah 1
+
+<b>נוטל אדם את בנו.</b> בחצר והאבן בידו ולא אמרינן דמטלטל לאבן:
+<b>כלכלה.</b> סל:
+<b>והאבן בתוכה.</b> והוא שיהיו פירות בסל, שאם אין בו פירות נעשה בסיס לדבר האסור ואסור לטלטלו. וצריך נמי שיהיו בתוכו פירות שאם ישליכם בארץ ימאסו, כגון תותים וענבים וכיוצא בהם, אבל אם היו בו פירות כגון אגוזים ושקדים מנער את הפירות והם נופלים. ופירות הנמאסים נמי כגון תותים וענבים אם אפשר לסלקם לצדי הכלכלה ולנער האבן לבדה ולהשליכה אסור לטלטלה עם האבן. ומתניתין איירי כגון שנפחת מצדי הכלכלה או שוליה והאבן דופן לה שאי אפשר להשתמש בכלכלה בלא האבן:
+<b>תרומה טמאה עם הטהורה ועם החולין.</b> אגב הטהורה ואגב החולין. אבל טמאה באנפי נפשה לאו בת טלטול היא:
+<b>אף מעלין את המדומע באחד ומאה.</b> סאה של תרומה שנפלה במאה סאים של חולין, מותר להעלותה לסאה של תרומה מהן בשבת ויהיו כולן חולין ומותרין לזרים, ולא אמרינן מתקן הוא, דתרומה שנפלה בחולין חשבינן לה כאילו מונחת לבדה ואינה מעורבת, וכשעולה באחד ומאה התרומה עצמה שנפלה עולה הילכך לאו מתקן הוא. ואין הלכה כרבי יהודה: 
+
+
+
+Mishnah 2
+
+<b>מטה על צדה.</b> מטה החבית על צדה אם צריך ליטול מן היין והאבן נופלת ולא יטול אותה בידים:
+<b>היתה בין החביות.</b> ומתירא שלא תפול האבן על החביות ותשברם מגביהה לחבית כולה ומסלקה מבין החביות ושם מטה אותה על צדה:
+<b>נוער את הכר והן נופלות.</b> כשהוא צריך לכר ואינו צריך למקום הכר, אבל אם צריך למקומו מגביה הכר עם המעות שעליו. ולא אמרן אלא כששכח המעות על הכר מערב שבת, אבל הניחן שם במתכוין נעשה הכר בסיס לדבר האסור ואסור לטלטלו ולא לנער המעות שעליו:
+<b>לשלשת.</b> דבר של טנוף כגון רוק או רעי או צואה:
+<b>מקנחה בסמרטוט.</b> ולא יתן עליה מים, דסתם כר של בגד הוא, ובגד שרייתו במים זהו כבוסו:
+<b>היתה.</b> על כר:
+<b>של עור.</b> דלאו בר כבוס הוא:
+<b>נותן עליה מים.</b> עד שתכלה ותלך הלשלשת. אבל כבוס ממש לא, דהואיל וסתם כרים וכסתות רכים נינהו שייך בהו כבוס בעורות רכים, ומיהו שרייתן לא זהו כבוסן: 
+
+
+
+Mishnah 3
+
+<b>ב״ש אומרים מגביהין מעל השלחן עצמות וקליפין.</b> בגמרא קאמר שאין אנו סומכים על משנתנו כמות שהיא שנויה, אלא מוחלפת השטה, שבית הלל אומרין מגביהין מעל השלחן עצמות וקליפין, וב״ש אומרים מסלק את הטבלא שיש עליה תורת כלי אבל לא יטלטל העצמות והקליפין בידים, דב״ה כר״ש וב״ש כר׳ יהודה. ומיהו לא שרו ב״ה אלא בעצמות וקליפין דחזו למאכל בהמה אע״ג דלא חזו למאכל אדם, אבל אי לא חזו אף למאכל בהמה מודו ב״ה דאסורים לטלטל, דבכה״ג אפילו ר״ש מודה:
+<b>מעבירין מעל השלחן פרורין פחות מכזית.</b> אפילו פחות מכזית וטעמא כדמפרש בסמוך שהן ראויין למאכל בהמה:
+<b>ושער של פולין.</b> שרביטים שהקטנית גדל בהן:
+<b>עור בית אחיזה.</b> בית אחיזה של עור שיאחזנו בו:
+<b>אין מקנחין בו.</b> שכשאוחזו נסחט בין אצבעותיו והוי פסיק רישיה ולא ימות דמודה ביה ר״ש:
+<b>בין כך ובין כך.</b> בין יש לו בית אחיזה בין אין לו בית אחיזה ניטל בשבת כשהוא נגוב:
+<b>ואינו מקבל טומאה.</b> דאינו לא כלי עץ ולא בגד ולא שק ולא מתכת:
+
+Chapter 22
+
+
+
+Mishnah 1
+
+<b>מצילין מזון ג׳ סעודות.</b> ואפילו בכלים הרבה, דאילו בכלי אחד אמרו בפרק כל כתבי דכמה דבעי מציל:
+<b>לכם.</b> כל אחד מזון ג׳ סעודות:
+<b>ובלבד שלא יספוג.</b> שלא ישים ספוג לשאוב היין ולחזור ולהטיף, ואף על פי שיש לספוג בית אחיזה דליכא חשש סחיטה, שלא יעשה כדרך שהוא עושה בחול. ואפילו ליקח בידו שמן ודבש שהן עבים ונדבקים ולקנח ידו בשפת הכלי אסור, שלא יעשה כמעשה חול:
+<b>אין סוחטין את הפירות.</b> דה״ל מפרק תולדה דדש:
+<b>אסורין.</b> גזירה שמא יסחוט לכתחלה:
+<b>ר״י אומר אם לאוכלין.</b> היו אותן פירות מכונסים, היוצא מהן מותר, דלא ניחא ליה במה שזבו וליכא למגזר בהו שמא יסחוט:
+<b>ואם למשקין.</b> היו מכונסין דניחא ליה במאי דנפק מנייהו, היוצא מהן אסור, גזירה שמא יסחוט. ובזיתים וענבים מודה ר״י לחכמים דאע״ג דכנסן לאוכלים היוצא מהן אסור, כיון דדרכן לסחיטה קיימי כי אתו לידי משקה יהיב דעתיה בהכי. ובשאר מיני פירות מודים חכמים לר״י, כיון דלאו דרכן לסחיטה. לא נחלקו אלא בתותים ורמונים, דרבי יהודה מדמה להו לשאר פירות וחכמים מדמו להו לזיתים וענבים. והלכה כר״י:
+<b>חלות דבש.</b> כשהן מרוסקים זב הדבש מעצמו מתוך השעוה ואין דרך לסחטו, הילכך ר״א מתיר, וחכמים אוסרים גזרו אטו שאין מרוסקין. והלכה כר״א: 
+
+
+
+Mishnah 2
+
+<b>כל שבא בחמין.</b> שנתבשל:
+<b>מדיחין.</b> דהדחתו אינה בשולו אבל לא שורין:
+<b>חוץ מן המליח הישן.</b> דג מליח שעברה עליו שנה משנמלח:
+<b>וקוליס האספנין.</b> דג שקליפתו דקה והדחתו בחמין הוא גמר בשולו: 
+
+
+
+Mishnah 3
+
+<b>שובר אדם את החבית.</b> מפני שהוא מקלקל:
+<b>ובלבד שלא יתכוין לעשותה כלי.</b> לעשות לה פה נאה:
+<b>אין נוקבים מגופה.</b> הדבוקה בפי חבית אלא נוטל את כולה דכי נקיב לה מתקן פתחא הוא:
+<b>ר׳ יוסי מתיר.</b> דאין דרך פתח חבית בכך. והלכה כר׳ יוסי:
+<b>ולא יקבנה מצדה.</b> כלומר הא דשרי ר׳ יוסי להיות נוקב את המגופה, לא שרי אלא למעלה בראש המגופה דלאו אורחא למעבד פתחא התם אלא נוטל כל המגופה. אבל מצדה, זימנין דעביד ליה לנקב בצד המגופה משום פתחא ואינו רוצה לפתחה למעלה שלא יפלו צרורות או עפר ביין:
+<b>ממרח.</b> ויש כאן משום ממחק:
+<b>בערב.</b> שם מקום:
+<b>חוששני לו מחטאת.</b> אם מירח השעוה לדבקה בדופני הכלי סביב הנקב: 
+
+
+
+Mishnah 4
+
+<b>לתוך הבור.</b> שאין בו מים:
+<b>שיהא שמור.</b> שלא יסריח מחמת החום. והא קמ״ל דלא חיישינן דלמא אתי לאשוויי גומות שבקרקעית הבור כדי שיהא שוה להושיב שם הקדרה:
+<b>ואת המים היפים.</b> הראויים לשתיה:
+<b>ברעים.</b> בתוך מקוה מים רעים שאינן ראויין לשתיה. ומילתא דפשיטא היא ומשום סיפא נקט לה, דתנן ואת הצוננים [בחמה] בשביל שיחמו, מהו דתימא נגזור דלמא אתי לאטמוני ברמץ, קמ״ל:
+<b>מי שנשרו כליו.</b> שנפלו במים בשבת:
+<b>מהלך עמהן ואינו חושש.</b> שמא יחשדו אותו שכבסן:
+<b>הגיע לחצר החיצונה.</b> הסמוכה למבוא העיר שהוא מקום המשתמר:
+<b>שוטחן בחמה.</b> ליבשן:
+<b>אבל לא כנגד העם.</b> שיחשדוהו שכבסן. ומשנה זו דחויה היא, שהלכה בידינו כל דבר שאסרו חכמים מפני מראית העין אפילו בחדרי חדרים אסור, הילכך אסור לשטחן אפילו שלא כנגד העם: 
+
+
+
+Mishnah 5
+
+<b>ונסתפג.</b> וקנח:
+<b>אפילו בעשר אלונטיות.</b> סדינים שמקנחים בהן, ונסתפג בהן זה אחר זה אע״ג דלא נפישי מיא בכל חד וחד אפ״ה לא יביאם בידו לתוך ביתו, אפילו ע״י עירוב, שאין כאן איסור הוצאה, אלא גזרה שמא ישכח ויסחטם בבואו:
+<b>אבל עשרה בני אדם.</b> הואיל ומרובין הם מדכרי אהדדי. ואפילו חדא אלונטית לעשרה בני אדם דהשתא נפישי בה מיא אפילו הכי מביאין אותה בידם ולא גזרינן שמא יסחטוה, הואיל ומרובים הן:
+<b>פניהם ידיהם ורגליהם.</b> אורחא דמלתא נקט והוא הדין לכל גופן. ואין הלכה כמשנה זו אלא אפילו אחד מביא בידו אלונטית שנסתפג בה ולא חיישינן שמא יסחוט: 
+
+
+
+Mishnah 6
+
+<b>סכין.</b> שמן בשבת:
+<b>וממשמשין.</b> ביד על כל הגוף להנאה:
+<b>אבל לא מתעמלין.</b> לשפשף בכח:
+<b>ולא מתגרדין.</b> במגרדת, ודומה לו (איוב ב׳:ח׳) ויקח לו חרש להתגרד בו, משום דהוי כעובדא דחול:
+<b>אין יורדין לפולימא.</b> בקעה מלאה מים ותחתיה טיט כמו דבק, ויש בה מקומות שיטבע הרוחץ שם באותו טיט וידבק בו ואינו יכול לעלות עד שיתקבצו בני אדם ויעלוהו בקושי גדול ובדוחק. פ״א בקעה שטיט שלה מחליק והרוחץ שם נופל ובגדיו נשורים במים ואתי לידי סחיטה:
+<b>אפיקטויזין.</b> להקיא. ופירושו אפיק טוי זיין, כלומר להוציא המזון ממקום בשולו שהיא האצטומכה. אפיק, מוציא. טוי, מתבשל. צלי אש מתרגמינן טוי נור. זיין, מזון. ודוקא לשתות משקה שמביאו להקיא הוא שאסור בשבת אבל להכניס אצבעו לתוך פיו כדי להקיא מותר. והיכא דאית ליה צערא ואם יקיא יתרפא מותר אפילו ע״י משקה:
+<b>ואין מעצבין את הקטן.</b> לתקנו ולישב עצמותיו וחוליות שדרתו משום דמיחזי כבונה. ולא אמרן אלא לאחר זמן אבל ביום לידה שרי. מעצבין, לשון ידיך עצבוני ויעשוני (שם י׳):
+<b>ואין מחזירין את השבר.</b> עצם שנשבר. ואין הלכה כמשנה זו, אלא הלכה מחזירין את השבר בשבת:
+<b>שנפרקה ידו.</b> שיצא העצם מן הפרק שלו:
+<b>לא יטרפם.</b> לשון ביצים טרופות בקערה, שמשתטף [בצונן] על מקום השבר, דמיחזי דלרפואה קעביד:
+
+Chapter 23
+
+
+
+Mishnah 1
+
+<b>שואל.</b> ובלבד שלא יאמר הלוני. דהלואה לזמן מרובה משמע וקיי״ל סתם הלואה שלשים יום הלכך אתי מלוה לכתוב על פנקסו כך וכך הלויתי לפלוני כדי שלא ישכח:
+<b>מניח טליתו אצלו.</b> אם אינו מאמינו ולוקח אותו ומקדישו בשבת, דחובות שקבוע להן זמן יכולין להקדיש בשבת: 
+
+
+
+Mishnah 2
+
+<b>פרפרותיו.</b> מיני מעדנים:
+<b>אבל לא מן הכתב.</b> אם כתב מערב שבת כך וכך אורחים כדי שלא ישכחם, לא יקרא באותו כתב בשבת, גזירה שמא ימחוק. א״נ שמא יקרא בשטרי הדיוטות, ואין מותר לקרות בשבת אלא בתורה שבכתב, ובתורה שבעל פה לאחר שכתבוה, ובפירושיהן, אבל בשאר דברים או בספרי חכמות, שאינו מדברי נבואה או מפירושיהן, אסורים:
+<b>מפיס.</b> מטיל גורל לחלק למי יגיע כל מנה ומנה:
+<b>עם בניו ועם בני ביתו.</b> שהן סמוכים על שולחנו שאין כאן קפידא. אבל עם אחר לא, דבני חבורה המקפידים זה על זה שאינן מוחלין ואינן מוותרים זה לזה עוברים משום מדה ומשום משקל ומשום מניין ומשום לווין ופורעין דגזרו בהו רבנן שמא יכתבו:
+<b>ובלבד שלא יתכוין וכו׳</b> מתניתין חסורי מחסרא והכי קתני, מפיס אדם עם בניו ועם בני ביתו על השלחן, ואפילו מנה גדולה כנגד מנה קטנה, ודוקא עם בניו ועם בני ביתו אבל עם אחר לא, ובלבד שלא יתכוין לעשות מנה גדולה כנגד מנה קטנה, ואז הוא דביו״ט אסור ובחול שרי, אבל אם נתכוין לעשות מנה גדולה כנגד מנה קטנה אפילו בחול אסור משום קוביא, דגזל הוא ואסמכתא לא קניא, והאי אסמכתא היא דסמיך על הגורל אם יפול לו הגורל על המנה הגדולה יזכה בה, ולפיכך תלה עצמו אף לגורל הקטנה על הספק, ואילו ידע מתחילה שכן, לא היה מתרצה:
+<b>חלשים.</b> גורלות, כמו חולש על גוים (בישעיה י״ד י״ב):
+<b>על הקדשים ביו״ט.</b> שנשחטו בי״ט, לחלק אותם בין הכהנים.
+<b>אבל לא על המנות.</b> של קדשים של אתמול:   
+
+Mishnah 3
+
+<b>לא ישכור אדם פועלים.</b> דכתיב (ישעיהו נ״ח:י״ג) ממצוא חפצך ודבר דבר:
+<b>ולא יאמר אדם לחבירו כו׳</b> לדיוקא נקטיה, לא יאמר לחבירו שכור לנו פועלים, אבל אומר לו הנראה שתעמוד עמי לערב, כלומר עכשיו נראה אם תבא אלי לכשתחשך, ואע״פ ששניהם יודעים שעל מנת לשכרו לפעולתו הוא מזהירו, כיון דלא מפרש ליה שכירות בהדיא שרי, דקי״ל דבור אסור הרהור מותר:
+<b>אין מחשיכין על התחום.</b> לקרב עצמו בשבת עד סוף התחום ולהחשיך שם שיהא קרוב למקום הפועלים או לפרדס להביא פירות, דכל דבר שאסור לעשותו בשבת אסור להחשיך עליו, אבל מחשיך הוא להיות קרוב לצאת ולשמור פירותיו, דזה דבר המותר בשבת לשמור פירותיו:
+<b>ומביא פירות בידו.</b> הואיל ועיקר מחשבתו לא היתה לכך:
+<b>כלל אמר אבא שאול.</b> אתנא קמא פליג, דאסר כל החשכה ולא מפליג בין החשכה של מצוה להחשכה של רשות, ואתא איהו ואמר דהחשכה של מצוה שריא, שכשם שמותר לומר לחבירו בשבת תהיה מזומן לילך לאחר חשיכה להביא ארון ותכריכים למת, כך מותר להחשיך על התחום כדי שיהיה מזומן לאחר חשיכה להביא ארון ותכריכים. וסיפא דתנן מחשיכים על התחום [לפקח] על עסקי כלה ועל עסקי המת, אבא שאול היא. והלכה כמותו: 
+
+
+
+Mishnah 4
+
+<b>לפקח על עסקי כלה.</b> לעיין ולחקור בצרכי הכלה:
+<b>חלילין.</b> כלי נגון חלולין שקולן מעורר הבכי:
+<b>לא יספוד בהן ישראל.</b> קנסא הוא משום דמוכחא מילתא שבשביל ישראל הובאו:
+<b>אלא אם כן באו ממקום קרוב.</b> אא״כ נודע לנו בבירור שבאו ממקום שבתוך התחום ולא הביאם מחוץ לתחום:
+<b>ארון.</b> לעצמו שיקבר בו נכרי, או למכור: 
+
+
+
+Mishnah 5
+
+<b>סכין.</b> בשמן:
+<b>ומדיחין.</b> במים. ופוקקין נקביו, סותמין נקביו העליונים והתחתונים בבגד או בשום דבר כדי שלא תכנס בהם הרוח ויתפח:
+<b>ובלבד שלא יזיז בו אבר.</b> שלא יטלטל ויגביה לא ידו ולא רגלו ולא ריסי עיניו, שאסור לטלטל המת או אבר מאבריו, אע״פ שמותר ליגע בו. וכן כל מוקצה מותר בנגיעה ואסור בטלטול. וביצה שנולדה בשבת או ביום טוב אסורה אפילו בנגיעה, שמפני כדוריתה נגיעתה זהו טלטולה:
+<b>ושומטים את הכר מתחתיו.</b> ונמצא מוטל על החול, אבל לא מטלטלין להניחו על החול, דהא תנא רישא ובלבד שלא יזיז בו אבר:
+<b>בשביל שימתין.</b> שלא יסריח מחמת חום הסדינים והכרים:
+<b>קושרים את הלחי.</b> של מת שהיה פיו הולך ונפתח:
+<b>ולא שיעלה.</b> להסגר מה שנפתח דהיינו מזיז אבר, אלא שלא יוסיף להפתח:
+<b>סומכים אותה בספסל.</b> שהרי תורת כלי עליו:
+<b>ולא שתעלה.</b> דהוה ליה בונה:
+<b>אין מעמצין.</b> את עיניו בשבת אפילו לאחר יציאת נפש, דהוה ליה מזיז אבר:
+<b>שופך דמים.</b> שבדבר מועט מקרב מיתתו:
+
+Chapter 24
+
+
+
+Mishnah 1
+
+<b>מי שהחשיך.</b> נותן כיסו לנכרי. מבעוד יום. ואע״ג דשלוחו של ישראל הוא לישא את כיסו בשבת, קים להו לרבנן דאין אדם מעמיד עצמו על ממונו ואי לא שרית ליה אתי לאתויי ד׳ אמות ברשות הרבים:
+<b>ואם אין עמו נכרי כו׳</b> הא יש עמו נכרי, לנכרי יהיב ליה, מ״ט חמור אתה מצווה על שביתתו, נכרי אי אתה מצווה על שביתתו. וכשמניח כיסו על החמור משתחשך מניחו עליה כשהיא מהלכת, כלומר לאחר שעקרה רגליה לילך דלא עבדה עקירה, וכשרוצה הבהמה לעמוד נוטלו מעליה, ולאחר שתחזור ותעקור רגליה לילך יניחנה עליה, כי היכי דלא תעביד הבהמה עקירה והנחה, דאי שביק לה למעבד עקירה והנחה והוא מחמר אחריה ומנהיגה נמצא מחמר אחר בהמתו בשבת ואסור, אע״פ שאינה טעונה אלא כל דהו דכתיב (שמות כ׳:י׳) לא תעשה [כל] מלאכה אתה ובהמתך, איזו היא מלאכה שנעשית בין האדם והבהמה, הוי אומר זה מחמר:
+<b>הגיע לחצר החיצונה.</b> מילתא באנפי נפשה היא ולא בדין כיסו קא מיירי:
+<b>לחצר החיצונה.</b> של עיר, שהוא מקום המשתמר ראשון, כשיבא לפרק החמור נוטל בידו מעליו כלים הניטלין בשבת:
+<b>ושאינם ניטלים מתיר את החבלים.</b> של אוכף שהן קשורים והשקין נופלים: 
+
+
+
+Mishnah 2
+
+<b>פקיעי עמיר.</b> קשין של שבלים שאגדן, מתירין אותן, דכל זמן שהן קשורין לאו אוכלא נינהו ומתירין אותן לשווינהו אוכלא, אבל פספוס, לפזרן כדרך שרגילין לפזר עשבים לפני בהמה כדי שתריח ריחן ויהיו יפין לה לאכלן, אסור בפקיעי עמיר, דמאחר דאתעבידו אוכלא בהתר הפקיעין, והפספוס אינו אלא לתענוג בעלמא, ומטרח בדבר שהוא כבר אוכל לא טרחינן:
+<b>ומפספסים את הכיפים.</b> ענפים לחים של ארז, מפזרים ושוטחים אותן לפני הבהמה שתריח ריחן, דבלאו פספוס לא הוו אוכלא:
+<b>אבל לא את הזירין.</b> הן הן פקיעי עמיר, אלא שהפקיעין יש להן שני קשרים אחד בראשן ואחד בסופן, והזירין יש להן שלשה קשרים קשר אחד יתר באמצען. וקאמרה מתניתין שאין מפספסים את הזירין ואע״פ שהן דחוקים זה בזה ומתחממים והבהמה קצה בהן, אלא מתיר שלשה אגדיהן בלבד, דהתרת אגדיהן משוי לה אוכלא כפקיעין:
+<b>אין מרסקין את השחת.</b> אין מחתכין עשב של תבואה, והיא אספסתא, משום דטרחא שלא לצורך הוא:
+<b>רבי יהודה מתיר בחרובין לבהמה דקה.</b> ששיניה דקות וקשין לה. ואין הלכה כר״י: 
+
+
+
+Mishnah 3
+
+<b>אין אובסין.</b> [אין] מאכילין אותו על כרחו ותוחבים לו בגרונו, ופירוש אובסין, עושין לה אבוס בתוך מעיה:
+<b>ולא דורסים.</b> שדורס המאכל לתוך גרונה. ומיהו לא הוי כמו אובסין:
+<b>אבל מלעיטים.</b> שתוחב לו המאכל למקום שיכול להחזיר:
+<b>אין ממראין.</b> מפטמין, לשון וחלב מריאים (ישעיהו א׳:י״א). ופירוש המראה, שתוחב לו המאכל לפנים מבית הבליעה במקום שאינו יכול להחזיר:
+<b>ומהלקטין לתרנגולים.</b> שתוחב המאכל לתוך פיו במקום שיכול להחזיר:
+<b>אבל לא גובלין.</b> אין לשין אותו במים:
+<b>אין נותנין מים לפני דבורים.</b> שאין מזונותיהן עליו, שיוצאין ואוכלין בשדה ומים מצויין להם באגמים:
+<b>דורסיאות.</b> יונים שגדלים בבתים. ונקראים דורסיאות על שם הורדוס המלך שהיה מגדל מהן בארמונו: 
+
+
+
+Mishnah 4
+
+<b>מחתכין את הדלועין.</b> התלושין לפני הבהמה, ואע״ג דסתמן לאו למאכל בהמה קיימי אלא לאדם:
+<b>ואת הנבלה.</b> שנתנבלה היום, ואע״ג דבין השמשות היתה עומדת לאדם ולא לבהמה:
+<b>רבי יהודה אומר אם לא היתה נבילה מע״ש אסורה.</b> דכל מידי דחזי לאינש לא מקצה ליה לבהמה. ואפילו חולה מע״ש, סובר שתתרפא. ואין הלכה כרבי יהודה: 
+
+
+
+Mishnah 5
+
+<b>מפירין.</b> בעל לאשתו ואב לבתו:
+<b>ונשאלין.</b> לחכם:
+<b>שהן לצורך השבת.</b> כגון שנדר שלא יאכל היום. ואנשאלין דוקא קאי, דאילו בעל או אב מפר בין נדרים שהן לצורך השבת בין נדרים שאינן לצורך השבת, כיון שאינו יכול להפר אלא ביום שמעו בלבד. ונדרים שהן לצורך השבת אפילו היה לו פנאי להשאל עליהם קודם השבת נשאלין עליהם בשבת:
+<b>ופוקקין את המאור.</b> החלון שממנו האורה נכנסת, סותמין אותו בלוח או בשאר כל דבר שרגילים לסתום בו:
+<b>ומודדין את המטלית.</b> כגון אם היתה טמאה ונגעה בטהרות, מודדין אותה אם יש בה ג׳ אצבעות על ג׳ אצבעות לידע אם נטמאו הטהרות אם לאו, דמטלית פחותה מג׳ על ג׳ אינה לא מיטמאה ולא מטמאה:
+<b>ואת המקוה.</b> לידע אם יש בה אמה על אמה ברום שלש אמות. שאלו מדידות של מצוה הן לפיכך מותר למדוד אותן בשבת:
+<b>שפקקו את המאור.</b> את החלון וקרוי מאור שממנו האורה נכנסת:
+<b>בטפיח.</b> פך של חרס:
+<b>מקדה.</b> כלי חרס:
+<b>בגמי.</b> להכי נקט גמי שראוי למאכל בהמה ולא מבטל ליה להיות קשר של קיימא:
+<b>לידע אם יש בגיגית פותח טפח.</b> כמין שביל קטן היה בין שני בתים שלא היה מקורה אלא שגיגית מונחת על גבו, והיו חלונות פתוחות מן הבתים אל השביל, והיו חוששין שמא ימות מת בבית אחד ותהא הטומאה בא מן החלון אל השביל ומן השביל אל הבית האחר דרך החלון הפתוח, לפיכך פקקו את החלון הפתוח לבית שהטומאה בתוכו בטפיח של חרס וגבו לצד השביל, וכלי חרס אינו מיטמא מגבו, וחוצץ, כי חששו שמא אין בסדק הגיגית פותח טפח ונמצאת הגיגית מאהלת על השביל והטומאה באה דרך השביל מבית זה לבית זה. אח״כ הוצרכו לפתוח החלון וליטול אותו טפיח הפקוק בחלון, ובאו לידע אם יש באותו סדק של גיגית פותח טפח ואין שם אהל באותו שביל להביא את הטומאה, שהטומאה יוצאה מן השביל דרך סדק שבגיגית כלפי מעלה. או אין בסדק של גיגית פותח טפח, ונמצאת השביל כאהל ומביאה את הטומאה מבית לבית. ומדדו מקדה של חרס וקשרוה בגמי והושיטוה כלפי מעלה, לראות אם היה בסדק הגיגית פותח טפח אם לאו:
+<b>ומדבריהם למדנו שפוקקין וקושרין ומודדין בשבת.</b> ובלבד שלא יהיה קשר של קיימא, והמדידה תהיה של מצוה, או להתלמד על דבר הוראה:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shekalim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shekalim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt
new file mode 100644
index 0000000000000000000000000000000000000000..5d0b83430bb5193f50a73c69828506fad4532531
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shekalim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt	
@@ -0,0 +1,469 @@
+Bartenura on Mishnah Shekalim
+ברטנורא על משנה שקלים
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Shekalim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+באחד באדר משמיעין על השקלים – the Jewish court sends [messengers] throughout the cities of Israel and announces that they should bring their Shekalim (i.e., one-half-shekel per adult male, as per Exodus chapter 30, verses 11-16), because on the first of Nisan, one needs to bring community sacrifices from new Terumah/priest’s due, as it is written (Numbers 28:14): “That shall be the monthly burnt offering for each new moon of the year.” Renew and bring a sacrifice from the new Terumah, for we derive the months of the year of here (Numbers 28:14) from (Exodus 12:2): “It shall be the first of the months of the year for you.” Therefore, we advance it by thirty days, which is from the first day of Adar to announce that they should bring their Shekalim.
+ועל הכלאים – We announce that they should reduce the other seed until there should not remain in it one-quarter of a Kab for a Seah, as is taught in Chapter Two [Mishnah One] of Mishnah Kilayim: that every Seah that has one-quarter of a Kab from another species should reduce it, and our Rabbis explained that after the seeds have ground, even one in one-thousand one must uproot everything, for every two kinds and every one kind singly is permitted, but they forbade through mixtures – but relinquishment does not belong witht his, for specifically, when they estimate after that which has been combined at the time of seeding, there is no need other than to reduce, for according to the Torah, one in two is cancelled out, but they don’t call seeding “mixed seeds” other than because of merely appearance’s sake , one must reduce, but after they grew, there is no need for renunciation, but one must uproot everything so that nothing would remain other than one of the species.
+בחמשה עשר בו קורין את המגילה בכרכין – [cities] surrounded by walls from the days of Joshua the son of Nun for since it was necessary to teach [in the Mishnah] that on the fifteenth of Adar money-changers sit in the country, it teaches also everything that they would do on that day.
+ומתקנים את הדרכים ואת הרחובות – and the marketplaces that were ruined vy rains during the days of he winter, we repair them for the those who come up on Pilgrimage (i.e., at Passover, Shavuot and Sukkot). But there are those who interpret – because of the killers who murder people unintentionally that are able to flee from before the blood avenger as it is written (Deuteronomy 19:3): “You shall survey the distances, [and divide into three parts the territory of the country hat the LORD your God has allotted to you, so that any manslayer may have a place to flee to].”
+ואת מקואות המים – if plastered increased in them, we clean them and if their measurement is lacking, we conduct drawn water to them and complete them according to measurement – if they had there the majority of forty Se’ah from that which was proper.
+ועושים כל צרכי רבים – such as monetary cases, capital cases and laws of striping and the redemption of valuation of a person or animal dedicated to the sanctuary, property set apart for priest’s or temple use, sanctified property and the handing of the bitter water to the suspected wife and the burning of the heifer and the boring through of the Hebrew bondsman’s ear, and the purification of the leper and the sending to open cavities of collected waters in order that they be found there for the people to drink from them in the days of the summer – all of these are the needs of the many.
+ומציינין את הקברות – so that they will not spread tent-like for Levitical uncleanness for Kohanim arising from their being under the same shelter over a corpse, and make them pure, and this marker is when they cleanse the plaster and pour it around the grave, but during the rainy season, the plaster is dissolved/diluted and one must go back and mark it.
+ויוצאים – messengers of the Jewish court.
+אף על הכלאים – for even though they announced about them on the first of Adar, they do not rely upon the announcement lest the owners did not uproot them (i.e., the mixed seeds), and they themselves go out and uproot them.
+
+Mishnah 2
+
+היו עוקרים ומשליכים לפניהם – in front of the owners of the fields in order that they will be embarrassed but these owners of the fields were happy since they weeded their fields for them, and furthermore, they would place them before their animals, they (i.e., the Rabbis) established that they would throw them on the roads, and still the owners of the fields were happy that they (i.e., the inspectors) would weed for them.
+התקינו שיהו מפקירין כל השדה – the confiscation by the court (disposing of private property by the process of law) is valid (see Talmud Gittin 36b).
+
+Mishnah 3
+
+במדינה – in Jerusalem and they would exchange the one-half Shekel to people that each one would bring from the coinage of his country and did not know how many of them come out to one-half Shekel.
+ישבו במקדש – because the time would get close that they would sit in the Temple in order that they would hurry to bring [the one-half Shekel]. And Maimonides explained that all the cities of Israel were called "מדינה"/Country/provincial towns, and on the twenty-fifth, they would sit in the "מקדש"/Sanctuary in Jerusalem.
+התחילו למשכן – for whomever did not bring their [one-half] Shekel.
+את מי ממשכנין לוים – to exclude from the one who states that the Levites do not take pledges, as it is written (Exodus 30:14): “Everyone who is entered in the records, from the age of twenty years up, [shall give the LORD’s offering],” but the Levites were not counted from age twenty years.
+אבל לא נשים- (Exodus 30:12): “Each shall pay the LORD a ransom for himself,” is written, and not a woman.
+ולא עבדים – for slaves are not obligated other than in commandments that women are obligated for.
+וקטנים – even if he brought forth two [pubic] hairs and he is less than twenty years of age.
+שוב אינו פוסק – his father, once he had begun, but if his father died, he pays the Shekel on his own.
+ואין ממשכנין את הכהנים – even though they are obligated in the one-half shekel.
+מפני דרכי שלום – because the service of the Sacrifices is upon them, they extend to them honor and rely upon them that they would not have to delay [bringing] their Shekel; alternatively, they would delay and the Jewish court would not grant upon them a gift like they give from the Temple treasury to the rest of those who do the Holy work as we will explain further on.
+
+Mishnah 4
+
+כל כהן ששוקל אינו חוטא – for even though he is not obligated to give the [one-half] Shekel, and you might think that I would say that if he gives the [one-half] Shekel, it would be found that the community sacrifice is offered from an individual, this comes to inform us that he does not sin since he gives this one-half-shekel to the community completely, and we should not suspect that he would not completely deliver it appropriately.
+כל כהן שאינו שוקל חוטא – and the Biblical verse (Exodus 30:14): “Everyone who is entered into the records,” he expounds it this way: He who passes through the Sea of Reeds, that is Kohanim, Levites and Israelites, all who passed through the sea “on the records”, whether they were counted alone, whether they were counted with Israel, “shall give the LORD’s offering,” and even though in the Torah portion of "אלה פקודי"/”These are the records [of the Tabernacle],” it is written (Exodus 38:25): “The silver of those of the community who were recorded,” for six-hundred and three-thousand [and five-hundred and fifty men]” (Exodus 38:26). That is written for the Terumah of the sockets, but for that Terumah, the Levites did not take part, but the Terumah of the community sacrifices, the Kohanim, Levites and Israelites were equal.
+לעצמן – for their benefit, but this is not for a homily, for specifically, in the meal offering of the Kohen alone, the Biblical verse stated (Leviticus 6:16) : “[So, too, every meal offering of a priest] shall be a whole offering”/"כליל תהיה"   - and not with that which has the participation with the community. But the Halakah is that the Kohanim are obligated to bring the one-half Shekel and we don’t exact pledges from them for the sake of peace (see end of Mishnah 3).
+
+Mishnah 5
+
+מקבלין מידם – and with the condition that they will hand them over to the community completely for just as a community sacrifice is not offered by an individual.
+קיני זבים וזבות – turtle-doves and young pigeons that men with flux and women with discharges bring and it speaks of Cutheans alone, for men with flux and women with discharges are not with idolaters.
+כל שהוא נידר ונידב מקבלין מידם – as it teaches in a Baraitha (Talmud Menahot 73b): (Leviticus 22:18): “When any man (איש איש) [of the house of Israel or of the strangers in Israel presents a burnt offering as his offering for any of the votive or any of the freewill offerings that they offer to the LORD],” to include the non-Jews who offer votive or freewill offerings like an Israelite. But I don’t have anything other than a burnt offering, as it is written (Leviticus 22:18): “that they present a burnt offering as his offering”. From where do I learn peace offerings? The inference teaches us “for any of the votive”. From were do we include the bird offerings and the meal offerings and the wine and the frankincense and the wood? The inference teaches us: “for any of the votive or any of the freewill offerings that they offer to the LORD.”
+וכן הוא מפורש על ידי עזרא – for the Cutheans wanted to assist them (i.e., the Jews), and they sent to them (Ezra 4:2): “Let us build with you, for we too worship your God [having offered sacrifices to Him since the time of Esarhaddon of Assyria who brought us here].” What did they respond to them? (Ezra 4:3): “It is not for you and for us to build a House [to our God, but we alone will build it to the LORD God of Israel, In accord with the charge that the king, King Cyrus of Persia, laid upon us]” together to our God, for you have no portion or righteousness or memory in Jerusalem.
+
+Mishnah 6
+
+קולבון – קל/easy בון /to understand – that is to say, something light and small that we add to the one-half Shekel to harmonize between them.
+השוקל ע"י אשה [וכו'] פטור – for example that he lent them since they are exempt, they are not obligated in agio/surcharge, but he pays the debt for them, even paying the half-shekel for someone who is obligated, he is exempt from the surcharge, as is mentioned later.
+אם שקל על ידו ועל יד חבירו – when he lends him, we are speaking about and he pays a full shekel – one half of a shekel for himself and another half-shekel that he lends to his fellow.
+חייב קלבון אחד – for he holds that whomever gives the one-half shekel that is clearly defined in the Torah is exempt from the surcharge, as it is written (Exodus 30:13): “This is what everyone….shall pay”/"זה יתנו" – like this he will give and no more; and the second one who gave a full Shekel, does not give other than one surcharge.
+ר' מאיר אומר שני קלבונות – Rabbi Meir holds that the person who pays in the one-half shekel is obligated for a surcharge, therefore two paid in a full Shekel [together] are liable for two surcharges, but the Halakha is not according to Rabbi Meir.
+הנותן סלע – that is a full shekel to the money changer of sanctified contributions, and he takes from it the one-half shekel that remains to him with him, and the Shekel that is mentioned here is the one-half shekel.
+נותן ב' קלבונות – in this the first Tanna/Teacher [of our Mishnah] agrees that he gives two surcharges, one surcharge to keep the balance from the one-half shekel that he takes from the sanctified monies, and the other, for since he did not give the one-half shekel as is delineated in the Torah, he is obligated for the surcharge.
+
+Mishnah 7
+
+השוקל ע"י עני – for a poor person
+פטור – since he gives it to them as a gift.
+האחין השותפין שחייבין בקלבון – brothers who are partners that split and came back and became partners again – are obligated for the surcharge like two people who gave Selaim.
+פטורים ממעשר בהמה – all cattle that are born to them all the days of their partnership do not need to be tithed, for we expound in the [last] chapter of [Tractate] Bekhorot (see Chapter 9, Mishnah 3 – Talmud Bekhorot 56b) (Numbers 18:15): “]The first issue of the womb of every being, man or beast, that is offered to the LORD,[ shall be yours/יהיה לך;” – yours but not of a partnership, and we establish this verse with tithes, and even though that it is written with regard to first born.
+וכשחייבים במעשר בהמה – that is when they didn’t divide it, then they are obligated for tithing, as we expound – that he is able, even if they didn’t purchase it as that which belongs to the estate (before division), as the inference teaches us, “it will be”/יהיה – in all cases (see Numbers 18:18).
+פטורים מן הקלבון – for the money of their father stands in its legal status as it is like a father who gives for his sons and for or for his neighbors and is exempt.
+מעה כסף – one twenty-fourth of Selah, and its weight is sixteen S’eorot.
+חצי מעה – one forty-eighth and its weight is eight S’eorot, and the Halakha is according to the Sages.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+מצרפין שקלים לדרכונות – the people of the city that gathered together their Shekels can exchange them for Darics (i.e., a Persian gold coin) and this is a gold coin as it is written in Ezra (2:69): “[In accord with their means, they donated to the treasury of the work:] gold-6,100 drachmas, [silver -5,000 minas, and priestly robes – 100],” to ease from upon them the burden/weight of the way.
+שופרות – chests whose openings from the top were narrow like a Shofar whose top is narrow from the top and continues to widen in order that people would not be able to take from them anything, as it is written regarding Jehoiada (II Chronicles 24:8): “[The king (Jehoash) ordered that] a chest be made and placed [outside of the gate of the House of the LORD],” (II Kings 12:10): “[And the priest Jehoiada took a chest] and bored a hole in its lid….” They were standing in the Temple courtyard, and everyone was bringing his Shekel and giving it.
+כך היו במדינה – in Jerusalem, and according to the words of Maimonides, in the rest of the cities of Israel.
+בני העיר ששלחו שקליהם – by the hand of an agent to bring them to the Temple treasury (for congregational sacrifices).
+אם נתרמה התרומה – as they were accustomed to donate from the baskets for the needs of the sacrifices, they would donate on what was collected and what would in the future be collected, in order hat there would be a part of a the sacrifices, even for those who had yet not given their Shekels.
+נשבעין – the messengers.
+לגזברים – to the treasurers, for since the Terumah had been appropriated on these monies, before they were lost, they are made as if they were in the domain of the treasurers from the time that the Terumah had been appropriated, for if they were stolen or lost, they were stolen or lost while in the domain of the treasurers; therefore, the agents swear to the treasurers and they are exempted/dismissed, for even though they don’t take an oath on the sacred property of the Temple, it is a decree of the Sages in order that they not disregard the sacred property of the Temple.
+ואם לאו – that at the time when they were lost, the Terumah had not yet been appropriated, and they had not removed the monies from the baskets for what would be collected in the future, it was in the domain of the owners that they were not, therefore, the agents swear to the men of the city and are exempted, and the men of the city go back and collect [for donation] other Shekels in their place, for the first Shekalim that were lost don’t count for them.
+
+Mishnah 2
+
+הנותן שקלו לחבירו לשקול על יד – for him, and the agent went and paid the Shekel (i.e., half-shekel) on his own behalf.
+אם נתרמה התרומה – prior to his giving the Shekel to the treasurer.
+מעל – he who paid it (i.e., the Shekel) in on his own behalf, for as soon as the Terumah was appropriated on that which would be collected in the future, that specific Shekel that his fellow gave him to pay on his behalf was [already] in the sacred domain [of the Temple] and when he gave on his behalf, he benefitted from the sacred donations, for if he had not given this Shekel on his behalf, they would have exacted a pledge from him, as is taught in the Mishnah above in the first chapter (Mishnah 3), for from when they sat in the Temple, they began to take pledges and it was found that he benefitted from what belonged to the Temple, and he is liable for a sacrifice of sacrilege.
+השוקל שקלו מן ההקדש – the monies that were in his hand which were sanctified for the repair of the House, and when he thought that they were non-holy and donated his Shekel from them, and the Terumah had been appropriated, and they bought an animal with that Terumah and sacrificed it or obligated the person who made his donation a sacrifice of sacrilege but not before, because that which is sanctified [and belongs to the Temple] remains sanctified as it was in every place where he is and did not change. And when the animal was sacrificed, and he intended that it be from money, everyone who gave his Shekel in the Terumah of the Temple treasury is made as if he purchased the animal with those monies of Hekdesh/belonging to the Temple and sacrificed it and benefited because they did not have him take a pledge for his Shekel and he became liable for a sacrifice of sacrilege. But the first part of the Mishnah also as it is taught – when his fellow gave him his Shekel on his behalf and he gave the Shekel for himself that he committed sacrilege, that is, also when the animal was sacrificed after the Terumah had been appropriated, for if it had not been taught in the first part of the Mishnah because it relied upon the concluding part of the Mishnah which explains the sacrilege of both of them. And this is the reason that he doesn’t commit sacrilege immediately, even though he already benefitted, because there is no sacrilege other than removing from that which is sanctified [and belonging to the Temple] to that which is non-holy. But someone who removes [funds] from one sanctified area to [another] sanctified area, even though he benefitted, he does not commit sacrilege other than when something is done with the second sanctified [monies]. And this is proven in the Jerusalem Talmud.
+יאכל כנגדן – He must bring a Shekel and state that every place which is Second Tithe or Seventh year produce will be redeemed by this Shekel, for the Seventh year – its additional worth is like that which is dedicated to the Temple and the produce purchased with that Shekel should be eaten in Jerusalem for the sake of Second Tithe or eat them in the holiness of the Seventh year if the produce that was redeemed was seventh year produce.
+
+Mishnah 3
+
+המכנס מעות – he collects/gathers bit by bit, penny by penny for his [one-half] shekel and states when he began to collect/gather that these are for his [one-half] shekel. But when he comes to consider what he has gathered and found that there was excess to his shekel.
+ב"ש אומרים מותרן נדבה – they would fall to the horn-shaped chests in the Temple, that stand to offer with their monies burnt offerings of the summer for the altar. And the School of Shammai, according to the reasoning, hold that whatever is dedicated to the Temple property, in error, is called dedicated to Temple property.
+ובה"א מותרן חולין – for they did not intend this to be sanctified, but only up to their [obligatory one-half] Shekel.
+שאביא מהן שקלי שוין שמותר חולין – for it is like saying explicitly – that if I bring in more than a Shekel, I will bring from them a Shekel and the remainder will be non-holy produce.
+אלו לחטאתי – and if he gathered/collected monies and said, “these are for my sin-offering,” the School of Hillel agrees that the remainder is a free-will offering.
+
+Mishnah 4
+
+מה בין שקלים לחטאת – what is the difference that regarding Shekalim when one collects/gathers monies and says, “these are for my [half-]Shekel, that the School of Hillel states that the excess is non-holy and that regarding Sin-offerings, that they agree with the School of Shammai that the excess is a free-will offering?
+שקלים יש להן קצבה – as it is written (Exodus 30:15): “the rich shall not pay more and the poor shall not pay less,” therefore, he definitely did not intend other than the [half-]shekel, and the excess is an errant dedication to the Temple, but the sin-offering has no limit. If he wants, he should bring a sin-offering of silver M’ah, and if he desires, he can bring greater sums. Therefore, the monies are seized but the excess is a donation.
+היו שוקלים דרכונות – coinage of the Persian kingdom that came up with them from the Diaspora and it was of gold. It was worth two Selaim, and people were accustomed to do business with that coin, and like the time of the First Temple when their coin was the Shekel, they would give the one-half Shekel. So, now, when their coin was a Darkon/daric, they would give one-half daric.
+חזרו לשקול סלעים – after the Kingdom of Persia passed on, the coinage of the daric was cancelled, they returned to do business with Selaim which was their first coinage that was in usage at the time of the First Temple and they gave one-half shekel as at the first.
+חזרו לשקול טבעין – the coin in usage returned to be the Tevaim which is the one-half shekel that they desired to give was one-half of that coinage, that is one Dinar. For a Selah is four dinars and they did not accept it from them for they had to supplement to the Shekel of the Torah because they changed the going currency at that time but not to decrease from it. Therefore, we see that the Shekel also had no definite limit for sometimes the Shekels were large and at other times, the Shekels were small, for they would not give ever other than one-half shekel according to the currency in vogue at the time.
+אעפ"כ יד כולן שוה – that is to say, that still the Shekalim are not similar to the sin-offerings, for in each and every time period, the one-half Shekel was equivalent for all. This [person] would donate according to that [person] – each individual one-half Shekel according to the going rate of that time period. But sin-offerings are not equivalent ever, for this one brings a Selah and the other brings two or three Selaim, and in this, the rationale of the School of Hillel agrees with that of the School of Shammai.
+
+Mishnah 5
+
+מותר שקלים חולין – The person who collects/gathers money and says, “these are for my [one-half] Shekel, and when he comes to calculate what he had gathered, he found that there was excess and what was left over was Hullin/non-holy, and the anonymous teaching is according to the School of Hillel.
+עשירית האיפה – that the poorest of the poor offer, if he separated out money, and there was excess, they go for a free-will donation, for all excess of sin-offerings and guilt-offerings, the excess is a free-will offering, to purchase with them burnt-offering for the altar’s summer time (a time when the alter was unemployed for private offerings, and free-will burnt-offerings had to be supplied form the Temple fund – see Mishnah Shekalim, Chapter 4, Mishnah 4), according to the Midrash of Jehoiada the Priest, and the tenth of an Ephah was in place of a sin-offering.
+מותר עולה עולה – if he separated monies to purchase a burnt-offering and there was excess, he should bring that excess for another burnt-offering.
+מותר הפסח לשלמים – as it is written (Deuteronomy 16:2): “You shall slaughter the Passover sacrifice for the LORD your God from the flock and the herd,” but the Passover sacrifice comes from the herd, but the excess of the Passover sacrifice should come from the flock and herd, that is peace-offerings.
+מותר נזירים – if they collected money for the Nazirite sacrifices and there was excess, they should preserve them until they purchase other Nazirite sacrifices. But if one Nazirite separated monies for his sacrifices, and there was excess, the excess should go as a free-will offering to the altar’s summer offerings.
+
+מותר שבוים – if they collected tzedakah for the redemption of captives, and there was excess remaining, he should preserve them (i.e., the monies) until they redeem other captives, but if they explicitly did so for this captive, that captive takes possession of it.
+מותר המתים למתים – if they collected for the needs of merely burying the dead, the excess is for the burial of other dead people, but, for this specific dead person, the excess goes to his inheritors, for the dead they forgive as it is a disgrace for his inheritors.
+יהא מונח עד שיבא אליהו – he is doubtful if the dead pardons his disgrace to his inheritors or not. Therefore, it should like until Elijah comes.
+בונים לו נפש על קברו – it is obvious to Rabbi Natan that he does not pardon. Therefore, we build for him a tombstone on his grave from that same excess that the dead person gained. But the Halakha is according to the first Teacher [of the Mishnah] and where they collect for the needs of the burial of the dead because they would think that he didn’t have [funds] and it was found that he did have [funds], we don’t say that in this case, the excess of the dead person goes to his inheritors, since the collection was done in error, and this is proved in the Jerusalem Talmud. And furthermore, it is proven in the Jerusalem Talmud and in our Gemara [i.e., the Babylonian Talmud) (Tractate Megillah 27a) that where there are seven representatives of the town or a town organization where all the business of the community is decided by his mouth, and it appears in his eyes to change [what is done with] the excess of [monies for] captives or the excess of [monies for] the poor or the excess of [monies for] the dead to what appears in his eyes he can change and remove what appears in his eyes for the needs of the hour and they cannot stop him from doing so. And similarly, we always teach practical Halakha.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+בשלשה פרקים בשנה תורמין את הלשכה – all of the Shekalim would be placed into one chamber in the Temple and three times a year they would take from it and place them into three baskets/funds, for each basket was from three Se’ah in order to purchase from them the community offerings and they would not take all of it at one time for the needs of the entire year, for those who lived far way had not yet brought all of their Shekalim.
+בפרוס הפסח – fifteen days before the Festival [of Passover] is called “half the period of preparation,” because thirty days prior to the Festival they would ask and expound upon the laws of the Festival. And the word "פרוס" is the language of a piece, meaning one-half.
+והן גרנות של מעשר – these three periods are the fixed seasons for the tithing of cattle, and these times were fixed by the Sages to tithe the cattle that had been borne, and just as the harvesting season establishes for the tithing of grain, so too, these time periods establish prohibiting eating the cattle that were born until they are tithed, but prior to this period, it is permitted to eat them, even though they haven’t been tithed, but the Sages established these three times for the tithing of cattle, in order that they would be found for those who come up making pilgrimage for the Festivals, for even though it is permitted to sell and to slaughter and to eat all the time that the harvesting season had not yet arrived, even so, people would not slaughter them until they were tithed, for it is pleasant for people to fulfill a Mitzvah with their monies in which they are not lacking anything, such as the tithing of cattle, which of itself brings tithes and they eat it as a peace-offering. If they would not tithe at these three periods, many would be prevented from selling them, because they were not tithed, and there wouldn’t be cattle available for those coming up on pilgrimage.
+בן עזאי אומר בכ"ט באדר – his reason is that all of these are a condition, and their disputes are explained in the last chapter of [Tractate] Bekhorot (Chapter 9, Mishnayot 5-6).
+
+Mishnah 2
+
+תורמין את הלשכה – they would separate the Shekalim from the chamber/compartment for the Shekalim were placed there and they would take from them in three funds; each fund of them was three Se’ah. But Maimonides wrote that we first fill the three large baskets of twenty-seven Se’ah and from them donate to three small baskets of nine Se’ah, and freely, he pressed to state this.
+וכתוב עליהן א' ב' ג' – to know which one was separated out first, and from it, they would purchase the community offerings first. And after that from the second one, and after that from the third one.
+יונית כתוב עליהן – they were accustomed to do it in Greek because it is written (Genesis 9:27): “May God enlarge Japheth, and let him dwell in the tents of Shem.” The beauty of Japheth will dwell in the tents of Shem [Megillah 9a], and the language of “beauty” in the children of Japheth does not exist other than in the Greek language.
+פרגוד חפות – the clothing was long and we fold it from the bottom. That double rim is called a פרגוד חפות/hem in his cloak; cloak with sleeves. The person donating [Terumah]/making appropriation does not enter with the double rim in his cloak so that people would not suspect him that he placed into it from the monies of the compartment/chamber.
+ולא בתפילין ולא בקמיע – so that people don’t say that he loosened the seam and placed into it money.
+
+Mishnah 3
+
+וזורקו לפני התורם – they intended that their Shekels would be spread out into the basket, and they would purchase from them the community offerings, and they would not come from the remnants of the compartment.
+שלש פעמים – on each occasion, he would say, “shall I remove them?,” and they say to him: “Remove.” For it was the manner of the Sages that something should be done thrice, and an example of this we found in the Omer ceremony (see Tractate Menahot, Chapter 10, Mishnah 3): “this sickle, this sickle, this sickle. Shall I reap, Shall I reap, Shall I reap?” and similarly in the removal of the shoe (see Tractate Yevamot, Chapter 12, Mishnah 6) – “Remove the Shoe? Remove the Shoe? Remove the Shoe? = three times.
+
+Mishnah 4
+
+תרם את הראשונים ומחפה בקטבלאות – the first appropriation/Terumah that was on the fifteenth day before Passover – after he appropriated it, he would cover all the remaining Shekalim with קטבלאות/leather spreads that are smooth leather in order that they can put upon it the Shekalim that they will bring from the countries that surround the land of Israel, who wouldn’t bring [it] prior to Passover but they bring it from Passover until Atzeret/Shavuot and give them on top of the [leather] spread in order that they may appropriate from them in the two weeks before Atzeret/Shavuot and not appropriate from the thing that was appropriated from already during the two weeks before Passover, and after he has appropriated during the two weeks before Atzeret, he went back and covered all the monies in the compartment with leather spreads and placed on them all the Shekelim that are brought from Babylonia and Media and from the far-away countries, and appropriate from them in the two weeks before the Holiday/Sukkot. But there was no cover for there is no Terumah/appropriation after that.
+הראשונה לשם ארץ ישראל – for they sent their Shekalim first and the others had not yet brought them.
+לשם כרכין המוקפים – that are close by like Ammon and Moab and those similar to that, and its example was not to appropriate from that which is surrounded, nor do they surround those with an abscess.  But nevertheless, every single time, they appropriate in the name of all Israel on what was collected and what stands to be collected in the future. But our Tanna/Teacher did not mention the divisions of these places other than to inform them that they established these three periods because then, they will gather all the Shekalim of Israel/the Jewish people.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+התרומה מה היו עושין בה – that they placed into the boxes – what did they do with them?
+וכל קרבנות הצבור – including incense.
+ספיחים – grain that comes up on its own from what was fell off/dropped at the harvest, and we give payment to the guards (i.e., these men were hired to prevent people from collecting the aftergrowth) so that poor people would not glean/gather them in the Seventh year, and bring from the Omer on Passover and the two loaves on Atzeret/Shavuot, for these do not come other than from חדש/new grain and from the Land of Israel. And we give them their payment from the Terumah/sacred donations, for the needs of the sacrifice are considered like the sacrifice itself.
+שומר חנם – and even though he acquired them for that which was ownerless, for when he guarded them for free and brought them, they are his. Rabbi Yosi holds that an individual sacrifice is different from the community sacrifice.
+אף אתה אומר כו' – that is to say, if you admit that they don’t come other than frm the community, and if you guarded them for free and brought them, he takes possession of them. It is found that they do not come from the community [offerings] since the Rabbis hold that an individual sacrifice does not change into a community [sacrifice], and the Halakha is according to the Sages.
+
+Mishnah 2
+
+פרה אדומה ושעיר המשתלח – [the Scapegoat] for Azazel.
+באין מתרומת הלשכה – come from the Temple fund/treasury chamber Even though the [red] heifer is not slaughtered in the Temple courtyard it comes from the Temple fund/treasury chamber, for the All-Merciful calls it a “sin-offering” (Numbers 19:9 – which is translated as “It is for cleansing.”). And the scapegoat – because it requires taking two goats and it is not known upon which of them will come up the lot “for God” (Leviticus 16:10).
+ולשון של זהורית – the scarlet yarn/crimson thread that they cast into the burning of the heifer; and the same law applies to the cedar wood and hyssop, but it (i.e., the Mishnah) took the language of the crimson thread alone to distinguish between this crimson thread and the language of the thread upon the scapegoat.
+כבש פרה – they would make two bridges, one on top of the other because of the grave in the depth (i.e., a covered-up uncleanness discovered) from the Temple Mount to the Mount of Olives and upon them, they would remove the heifer.
+וכבש [שעיר] – they would make a kind of bridge until the exit from the city, and upon it would go the scapegoat because of the Babylonians who would pluck out its hair and say: “take and leave so that our sins will not tarry.
+ולשון שבין קרניו – to know if it had turned white and the sins of the Jewish people had been atoned for, and these do not require a sacrifice. Therefore, they do not come from the Terumah/sacred contributions that were separated for the sake of sacrifices but rather, from what remained in the compartment after the separation of the Terumot/sacred contributions.
+ואמת המים – that passes through the Temple courtyard if it needs repair.
+וכל צרכי העיר – to dig cisterns, pits and caves, and the repair of its streets, its marketplaces and the guarding of the city.
+אבא שאול אומר כו'- but the Halakha is not according to Abba Sahul.
+
+Mishnah 3
+
+מותר שירי הלשכה – what remained after the repairs for the needs of the city were made from them.
+לוקחים מהן יינות שמנים וסלתות – and they sell it to those who need wine for libations and oils and fine flour for meal-offerings.
+אין משתכרין משל הקדש – for the poor people are not in the place of the rich ones, and it is a disgrace to the Temple property.
+ואף לא בשל עניים – lest a poor person donate it and there is none to give him, and the Halakha is according to Rabbi Akiva.
+
+Mishnah 4
+
+מותר תרומה – that is what remains in the boxes/baskets on Rosh Hodesh Nisan, for then we bring sacrifices from the new sacred donations.
+צפוי לבית קדש הקדשים – for the floor and the walls.
+מותר פירות – Rabbi Yishmael, according to his reasoning, who said above that the surplus of the leftovers of the chamber, we purchase with them wines, oils and fine flour and the income that we make through them is called "מותר הפירות"/surplus of the gains of the produce – that is to say, what remained and was earned from the produce that they bought.
+קיץ למזבח – when the altar is idle, we bring from them burnt offerings like the manner of human beings to bring up all kinds of sweets on to the table at the conclusion of the meal, so to, after they have completed bringing the obligatory [offerings] of the day, they bring these burnt offerings, when there are no votive or freewill offerings and the altar is idle.
+מותר תרומה לכלי שרת (see Chapter 3, Mishnah 2 of Tractate Shekalim) – a Biblical verse is expounded regarding this (II Chronicles 24:14): “[When they had finished, they brought] the money that was left over [to the king and Jehoiada (the High Priest); it was made into utensils for the House of the LORD,” What is the money that has leftovers? I would state that this is the sacred donations to the chamber.
+מותר תרומה לקיץ המזבח – for the needs of the sacred donations that were separated.
+מותר נסכים – the treasurers of the Temple treasury would furnish money to the owners of the wine, oils and fine flour to provide for the meal-offerings and libations all year. But if he (i.e., the owner) accepted upon himself to provide three Se’ah for a Sela and it (i.e., the going market price) stood at four Se’ah for a Sela, it was necessary for him to give four Se’ah and that Se’ah was the surplus from the libations. For just as they measure for the Temple treasury, so would measure that was cut through from end to end and overflowing. But the treasurer would erase the measure that was cut through from end to end which is called the surplus from the libations and make of them vessels of the ministry that the libations would be sanctified in vessels of the ministry.
+מותר נסכים לקיץ המזבח – when the libations ran out and the burnt offerings ran out.
+זה וזה – Rabbi Akiba and Rabbi Hanina.
+לא היו מודים בפירות – just as Rabbi Akiba said above (Mishnah three of this chapter): They may not make profit from sacred property, and the conclusion is that it is a condition of the Jewish court regarding the surpluses that all of them should be offered as burnt offerings, and this is the Halakha.
+
+Mishnah 5
+
+נותר הקטורת – that remains every year.
+מה היו עושין בה – to offer as incense to God in the next year, for there is no year without surplus for the incense was made into three-hundred and sixty-eight minas for three-hundred and sixty-five minas is like the three hundred and sixty-five days of the solar [year] and three minas that from them, the High Priest would bring in his handfuls on Yom Kippur but they would not all enter with their handfuls. And furthermore, in each ordinary year, there was a surplus since an ordinary year had three-hundred and fifty-four days.
+מפרישין ממנה – from the chamber.
+שכר האומנין – from the pounding of the incense, they would take their payment from the chamber of the sacred donations and they would take possession of the monies for artisans through one hand from the treasurers and they are non-holy [produce], and even though what is holy does not become non-holy if they don’t bring something else in its place for holiness. The sacred donations of the chamber are different since the Jewish court makes a condition upon them to give them for several things. But after the monies were transferred for the needs of the artisans, they would redeem the incense with those monies. But the sacred monies from the old sacred donations, they would give the incense to the artisans as their payment and go back and repurchase it from them with monies of the new sacred donations. And in this way, the matter was much more discreet to not sell it and then go back and repurchase it.
+אם בא חודש בזמנו – that they brought new Shekalim prior to Rosh Hodesh Nisan which is the time for the new sacred donations, they purchase the surplus of the incense from the new sacred donations through redemption as we explained above.
+ואם לאו – they had not yet brought their new Shekalim, they purchase it from the old sacred donations if they redeemed it already, and if they had not redeemed it, they offer incense for since the new [donations] had not yet come, they must bring it from the old.
+
+Mishnah 6
+
+המקדיש נכסיו – and an undefined dedication to Temple property is for the repair and upkeep of the Temple.
+והיו בהם דברים הראויים לקרבנות צבור – such as incense or wines, oils and fine flour.
+ינתנו לאומנין בשכרן – and they go out to the status of “non-holy,” even though no other thing enters in its place, for he holds that something dedicated to the Temple can be redeemed through service as it is written (Exodus 25:8): “And let them make Me a sanctuary [that I may dwell among them],” that the service/work will be accomplished from that which is donated to the Temple.
+אינה מן המדה – that is to say, that this measure that you are stating is not like the measure mentioned above with the incense and it is not appropriate but rather that your qualities should be harmonized. Therefore, we separate out the payment of the artisans, etc., as we stated above concerning the surplus of the incense for whatever is dedicated to the Temple is not redeemed through service, and the Halakha is according to Ben Azzai.
+
+Mishnah 7
+
+זכרים ימכרו לצרכי עולות כו' ודמיהם יפלו לשאר הנכסים לבדק הבית – for he holds that undefined things dedicated to the Temple is for the repair and upkeep of the Temple and even with something that is appropriate for the Altar, but that which is appropriate for the Altar does not leave from the Altar for someone who dedicates pure things to the repair and upkeep of the Temple are not redeemed other than for the Altar and their monies will fall to the repair and upkeep of the Temple.
+ויביא בדמיהן עולות – for he holds that a thing that is appropriate for the Altar without any qualification is sanctified for the Altar; therefore, males themselves should be offered as burnt offerings and females should be sold for the needs of peace-offerings and he can bring with their monies burnt offerings, but they themselves are not offered as peace offerings, for a person who dedicates his possessions, his intention is that it should all be for “On High,” therefore, cattle which are appropriate to be offered as burnt offerings should be offered as burnt offerings. But females should be sold for the needs of peace-offerings and you can, with their monies, bring burnt-offerings, for since they are appropriate for the Altar, the sanctity of the Altar applies to them. And even for the females, where their bodies are not appropriate, for what he intends to sanctify them for, since it is for the sake of a sacrifice, however, they are worthy, [but] the sanctify of the repair/maintenance of the Temple does not apply to them and he should bring with their monies burnt-offerings.
+המקדיש בפירוש – that said that cattle and my possessions are given over to the Temple property for since he dedicated them and separated them one from the other, and even though he didn’t say, the cattle to the altar and my possessions to the upkeep and maintenance of the Temple, it comes to tell us that his intention was that regardless of whether speaking of his cattle or his possession everything should go to one place. But when one sanctifies something all of his possessions undefined, his intention is to dedicate each thing for what is appropriate, and the Halakha is according to Rabbi Akiva.
+
+Mishnah 8
+
+יינות שמנים וסלתות – which are appropriate for meal-offerings and libations.
+ועופות – doves and pigeons.
+Rabbi Eleazar is our reading and not Rabbi Eliezer. The reason of Rabbi Eleazar is explained in the Jerusalem Talmud, as it is written (Leviticus 22:18): “[When any man of the house of Israel or of the strangers in Israel] presents a burnt offering as his offering for any of the votive or any of the freewill offerings [that they offer to the LORD],” all that they vow or donate from things that they donate to the LOD, even wines, oils and fine-flour will be for a burnt offering – he is able to offer with their monetary value a burnt offering of fowl or if he first gave a fowl, he shall offer it as a burnt offering, the inference teaches us (Leviticus 22:19): “from cattle or sheep or goats.” Surely, he does not with all what he donated other than only a burnt offering of cattle.
+
+Mishnah 9
+
+משערין את הלשכה – they calculate the market price for wines, oils and fine-flour and this market price will stand for thirty days. And they purchase every day from the sellers of wine, oils and fine flour what they need for that sum that they established. But if the cost went up, they do no t add monies, and if it became less expensive, they purchase according to the cheaper price.
+המקבל עליו לספק סלתות – in the days of the wheat harvest and the vintage of the grapes and olive harvest, the treasurers would advance money to the storekeeper and the storekeeper would accept upon himself to supply wine, oils and fine flour all year long. But if they were then sold four Se’ah for a Sela and their price increased and stood at three Se’ah for a Sela, one must give four Se’ah. For that which is dedicated to a sacred purpose/Temple property acquires with money, as it is written (Leviticus 27:19 – though the quote is not exact, but all of the sources refer to this verse): “[And if he who consecrated the land wishes to redeem it, he must add one-fifth to the sum at which it was assessed,] and it shall pass to him.” But if he accepted to supply three Se’ah for a Sela and the price became cheaper and stood at four [Se’ah] for a Selah, he gives the four [Se’ah] for a Selah, for he is not worse than a commoner, that does not acquire other than through משיכה/”pulling.”
+התליע לו – even if the treasurer pulled and gave the monies for the property which may be resorted to in case of non-payment on behalf of the storekeeper.
+אינו מקבל את מעותיו – that is to say, they are not considered the monies of the storekeeper nor did he take possession of them, and even though he received them from the treasurer.
+עד שיהיה המזבח מרצה – Therefore, if the wine soured or the fine-flour became infected with worms, the responsibility is upon is the storekeeper.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+אלו הן הממונים – fifteen kinds of officers and appointment to authority that are considered in our Mishnah were the daily offering in the Temple. However, these men that are considered were not at the same time, but the pious and the worthy in each generation he would appoint. But my teachers explained on account that the first appointees were appointed for this – thus this was their names. Therefore, the ones who came after them were called by their name
+על החותמות ועל הסלתות – it will be explained further in our Mishnah.
+על הפייסות – to teach the order of the lottery, who will merit with this service, and whom with that, as is explained in the Tractate Yoma (see Chapter 2, Mishnayot 1-4).
+על הקינים – those lacking atonement such as the man and/or a woman with a flux and a woman who just gave birth bring obligatory bird-offerings which are doves and pigeons – they put their monies in the shofar-shaped [chests] that are in the Temple. But those who are appointed over the shofar-shaped [chests] take the money and bring through them the bird-offerings, and someone who was wise, great in knowledge and a specialist had to be appointed, as we state in Tractate Avot (Chapter 3, Mishnah 18).
+שהיה פותח דברים וכו' – This is Mordecai Bilshan that came up [to the land of Israel] from the Diaspora, and he is called this because he mixed up many languages.
+על חולי מעים – because the Kohanim walk barefoot on the floor and eat a lot of meat and drink water, their intestines were ruined and they always needed a doctor to tell them: this is the good medication for the intestines.
+חופר שיחין – he was appointed to dig cisterns, pits and caves, in order that water would be found to drink for those who come up [to Jerusalem] on the Pilgrimage Festivals.
+גביני כרוז – that was his name of the man who would announce each morning in the Temple: “Arise, O Priests, to your Divine Service” and they would hear his voice from Jericho.
+על נעילת שערים – to lock the gates in the evening and to open them in the morning.
+על הפקיע – to whip the Kohanim and Levites that were found to be sleeping during their watches when they would guard the Temple at night, as we say in Tractate [Middot] (see Chapter 1, Mishnah 2, where it states that would use a stick – and not necessarily a strip of leather/strap used as a whip), whomever they would find sleeping they would beat him and burn his clothing. But in the Jerusalem Talmud, they would explain that he stripped the wicks of the Menorah and of the House of Water Drawing as we state in [Tractate Sukkah], the chapter “The flute-playing” (chapter 5) [Talmud Sukkah 51b -see Mishnah 3] – “from the warn-out pants and girdles of the Kohanim, they made wicks [and would kindle them].
+צלצל – a musical instrument that has a large sound, from the language תצילנה אזניו/it will be a loud shriek in his ears, “cymbal” in the foreign language.
+
+בית גרמו – the name of a family.
+על לחם הפנים – that would be made something like a breached chest and they were artisans in his action and in his baking to detach it from the oven so that it would not break and to make it so that it would not grow moldy.
+בית אבטינס – the name of a family that were experts in mixing the incense and they recognized a certain grass whose name was a smoke-raiser (name of a plant) and when they would mix it with the spices of the incense, the smoke of the incense would rise straight up like a stick.
+על הפרכות – to make new hangings when they were needed.
+המלביש – he was appointed to dress the Kohanim at the time of the Divine Service and to undress them after their service, and to preserve the priestly garments in the compartments that were designed for this.
+
+Mishnah 2
+
+גזברים – they are those under whose control are the sacred property of the Temple, and they redeem the valuation/assessment due of a person or animal dedicated to the Temple and the property set apart for the Temple’s usage and that which is sacred property of the Temple and all of the holy tasks that are performed through them.
+אמרכלין – they are higher than the treasurers and (Numbers 3:32): “The head chieftain of the Levites [was Eleazar son of Aaron the priest, in charge of those attending to the duties of the sanctuary],” which we translate [in Aramaic] as "ואמרכלין דממנא" and the language "אמרכל" - “he stated over everything,” and in Arabic we call him “Amir.” What did the seven officers/אמרכלין do? Seven keys of the courtyard were in their hands. If one of them wanted to open it up, he could not until all of them entered in together and the treasurers coming after them would open it and remove whatever they needed. And another level above that of the אמרכלין/officer/trustees (superintending the cashiers) was there, which was not mentioned in the Mishnah and it is brought in the Tosefta (Chapter 2, Halakha 15 – Lieberman edition), and they are two financial officers/controllers ("קתילוקין" ) and there were found five levels there: The High Priest, his assistant, the financial controllers, the trustees, treasurers.
+ואין עושין שררה פחות משנים – as it is written (Exodus 28:5): “they, therefore shall receive the gold, [the blue, purple, and crimson yarns and the fine linen]”; the least of many is two.
+
+Mishnah 3
+
+ד' חותמות היו במקדש – three seals for three libations [connected with animal sacrifices] that are divided with the cattle . The first seal was for libations for cattle and they are three-tenths of an Ephah of fine flour mingled with one-half a Hin of oil and one-half a Hin of wine for libation and their seal was an עגל/calf. And the second was a ram for libations of a ram – as the Aramaic translation of איל/ram isדכרא /ram and its libation is two-tenths of a fine flour mingled in one-third a Hin of oil and one-third a Hin of wine for libation. And the third was a kid for libations of a sheep one-year old and they were one Issaron (i.e., one-tenth of an Ephah) of fine flour mingled with one-quarter of a Hin of oil and one-quarter of a Hin of wine for libation. And the fourth was “sinner,” and they were libations of the rich leper that would bring three cattle and it requires ten Log of pure oil for the three sheep and to place on the earlobe and the thumbs, and they call it "חוטא" /”sinner” because we state in Tractate Arakhin (16a): “For seven things plagues come: [gossip, murder, false oaths, illicit sexual behavior; haughtiness, theft, and selfishness].”
+חמשה היו – to seals were for the leper.
+חוטא דל וחוטא עשיר – because a poor leper is unable to bring other than one cow, and if there was only one seal for a leper, they would give to the poor leper three-tenths, but the first Tanna/teacher held that the for the poor leper, they would give him the seal of the “kid,”/"גדי" and the Halakha is according to the first Tanna.
+וארמית כתוב עליהן – for most of their speech was in the Aramaic language.
+זכרים ונקבות – whether for libations of burnt offerings that don’t come other than from males or whether from libations of peace-offerings that come from males or females, for the burnt offerings and and peace offerings are those that require libations, as it is written (Numbers 15:3): “[and would present an offering by fire to the LORD from the herd or from the flock,] be it burnt offering or sacrifice, [in fulfillment of a vow explicitly uttered, or as a freewill offering, or at your fixed occasions, producing an odor pleasing to the LORD].”
+
+Mishnah 4
+
+נותן לו מעות – according to the libations that he needs.
+בא לו אצל אחיה שהיה ממונה – to purchase libations of the wines, oils, and sifted fine flours, in order that everyone who brings a sacrifice would not have to go back after the libations that are used for the purification of that which has been dedicated to the Temple.
+ואם הותירו הותירו להקדש – and we don’t say lest these monies were Yohanan’s that were mingled with the monies of the libations.
+
+Mishnah 5
+
+ממתינים לו עד הערב – Yohanan and Ahiyah join together, if they found excess monies in the hand on Yohanan corresponding to the seal that [if] one states that he lost it, and they give it to him.
+ושם היום כתוב – on the seal, a certain day and a certain month.
+מפני הרמאין – lest some found a seal that fell from his fell, either from Ahiyah or from Yohanan, and he comes now to take it. But on the day that he finds it, he is not permitted to take it out, as the person who lost it searches after it. And furthermore, one must suspect that lest he purchased the seal at the lowest market price and hid it until the market price became more expensive.
+
+Mishnah 6
+
+לשכת חשאים – on account that those who give money into it do so in secrecy and those who are supported from it take it in secrecy.
+ללשכת בדק הבית – to the chamber where they place in it all the holy [things] for Temple repairs.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+שלשה עשר שופרות – [thirteen] chests, narrow from the top and wide from the bottom curved like a Shofar because of the deceivers who would not be able to put in their hands into them to show themselves as if they are giving/putting into it, while they are taking from it, and further on, it will explain why there are thirteen chests and thirteen tables and in which location they are placed (see also Mishnah 5 in this chapter).
+שלש עשרה השתחויות – and further on (Mishnah 3) it will explain where they were.
+כנגד דיר העצים – a chamber/compartment (see also Tractate Middot, Chapter 5, Mishnah 4) where they would store there all the wood of the pile of wood on the altar of the Temple and it was in the northeast corner of the Women’s Court.
+ששם הארון נגנז – for King Josiah commanded that it be hidden below in the curved secret and tortuous path that Solomon built at the time when he built the Temple and knew that it would eventually be destroyed. And this is what is written in II Chronicles, chapter 35, verse 3: “He said to the Levites, consecrated to the LORD, who taught all Israel, ‘Put the Holy Ark in the House that Solomon [the son of David, king of Israel] built” (also compare Talmud Yoma 53b) and with it was hidden the staff of Aaron and the bottle of Manna (which was preserved) and the flask of anointing oil.
+
+Mishnah 2
+
+שהיה מתעסק – in his service (see also Tractate Middot, Chapter 2, Mishnah 5) removing the wormy parts from the wood/sorting it, and he had a blemish (i.e., he was unfit for the altar, for priestly service), and the work of those with a blemish was to prepare the wood for the altar, and any wood in which was found worms was unfit/disqualified for the altar.
+שהוא משונה – the stone was not even with the other stones of the floor, and he understood it (i.e., the Holy Ark) was taken from there and then returned.
+ביחוד – with certainty.
+
+Mishnah 3
+
+והיכן היו ההשתחויות – thirteen prostrations, as is taught in the Mishnah above (Mishnah 1 of this chapter), where they made them.
+שער עליון – the Temple was slanted going up from east to west, and the gate nearest to the west was the Upper Gate. And behind it was the Fuel Gate, which was the gate of the wood chamber, which was in the south of the [Temple] courtyard and it was called that name because they would bring in through there the wood of the altar that they would burn on the altar which is called the Fuel Gate.
+שער הבכורות – they would bring in there the first-born [cattle] that would be slaughtered there in the south.
+מים מפכים – as it is written in Ezekiel (47:2): “And I found water was gushing from [under] the south wall,” and that is south which is called “right-hand,” as it is written )Psalms 89:13): “North and south – [You created them; Tabor and Hermon sing forth Your name].” But see Ezekiel in prophecy that they would go out from the House of the Holy of Holies thin like the proboscides of locusts (see Tractate Pesahim, Chapter 3, Mishnah 5), and when they would arrive at this gate, they would grow strong/gather courage and become like the fulness of a small flask/jar and that is why they call them “gushing waters.”
+שער הקרבן – there they would bring in the Holy of Holies whose slaughter was in the north.
+שער הנשים – for in it, the women would enter to lay their hands on their sacrifice, according to the words of Rabbi Yosi who said that women lay their hands optionally, but according to Rabbi Yehuda and Rabbi Shimon, to stand near their sacrifice (see Talmud Eruvin 96b, Rosh Hashanah 13a and Hullin 85a).
+שער השיר – through that path they would bring in the musical instruments.
+שבו יצא יכניה בגלותו – when he when to the Temple to prostrate and to get permission when he went to Babylonia in the Diaspora, and he left through the path at that gate.
+שער ניקנור – it is explained in Yoma 38a in the chapter: “The officer said to them”/אמר להם שממונה (i.e., the Prefect over the Priests).
+פשפשין – small gates within the larger gates and even they are from the count/number of thirteen gates, and even though the gate leading to the room (in the Temple) in which the fire is perpetually maintained (see Tractate Tamid, Chapter 1, Mishnah 1 and Tractate Middot, Chapter 1, Mishnah 1, as well as Tractate Shabbat Chapter 1, Mishnah 11), also had a wicket, it was not considered because it was the smallest of them all, but the others were all slightly larger, and these of our Mishnah, of the thirteen gates, we establish in the Gemara in the Jerusalem Talmud like Abba Shaul the son of Hanan, but the Sages state that there were seven gates in the courtyard, but they hold that these thirteen prostrations correspond to the thirteen breaches made by the Grecian kings in the courtyard (see Tractate Middot, Chapter 2, Mishnah 3), and when the Hasmonean kings rose up and defeated them and repaired the breaches, they established thirteen sites of prostration corresponding to every breach that had been repaired.
+
+Mishnah 4
+
+אך של שיש מניחי את האברים – after the dissection, they arrange them (i.e., the parts of the offering – the limbs) on the table until the Kohanim would bring them up, but they did not make them (i.e., the tables) of silver or gold for there is no poverty in the place of wealth, since the gold and the silver cause them (i.e., the parts of the offerings) to get hot and smell badly, whereas the marble cools them off and preserves them so that they do not smell badly, but they would not rely on a miracle that the holy meat never smelled badly (see Tractate Avot, Chapter 5, Mishnah 5, - "ולא הסריח\התליע בשר הקדש מעולם" ).
+ועל של כסף כלי שרת – that they would remove each morning ninety-three service vessels, as is taught in the Mishnah [of Tractate] Tamid (Chapter 3, Mishnah 4).
+נותנים לחם הפנים בכניסתו – after it was baked until they would set it up on the table.
+ועל של זהב ביציאתו – and it would be placed there until the time of its division [among the priests].
+שמעלין בקודש ולא מורידין – for since they removed it from on top of the golden table, and they don’t lower it to place it on one of silver.
+
+Mishnah 5
+
+תקלין תדתין – as it explains in on Mishnah, upon which they place the Shekaliim of this year. And when the time of Terumah offering arrives, the treasure takes out all the Shekalim that are in the horn-shaped [chest] and places them in the compartment/chamber in order that they may give Terumah from them. And the second [horn-shaped chest] has written on it “Old Shekel-dues” and whomever had not brought his Shekel in that year brings in the year after that and places it in the same horn-shaped chest, and the treasurer takes them and puts them in the remnants of the compartment/chamber. And on the third [chest] is written on it “Bird Offerings,” and they are large turtle doves. And on the fourth is written “Young Birds for Burnt Offerings,” which are small pigeons and all of them are for Burnt Offerings. But those who bring obligatory bird-offerings give the money or the birds into the hand of the Kohen, and they do not place the money in the horn-shaped chest. But the reason is explained in the Jerusalem Talmud – because of the mixing up of [the monies] lest one of the owners of the bird-offerings dies, for it is found that the waters of the sin-offering whose owners died that depart life are mixed up with them. But the Rabbis do not concern themselves with this, for they hold that in the horn-shaped [chest] for bird offerings, they place the monies of obligatory bird-offerings and with all of the monies found in it, they offer one bird sin-offering and another as a burnt offering, and the second, all of which are free-will donations and are sacrificed as burnt-offering, and the Halakha is according to the Sages.
+עצים – A person who donates wood for the pile of wood on the altar in the Temple puts their monetary value into it.
+לבונה – A person who donates frankincense puts monies into it and the treasurers take the monies that are in the shofar-shaped chest and purchase from them frankincense and they offer the incense on the altar.
+זהב – The person who donates gold places it there, or its financial equivalent and this is for the innermost of the Temple (i.e., the Holy of Holies), that is to say, the service vessels, for the bowls out of which the sprinkling is done were called golden atonement in Ezra (1:10) and [First] Chronicles (28:17) since the Kohen would cleanse his finger with them between each sprinkling and between gifts of sin-offerings, and the left-overs that are on the finger are invalid.
+ששה לנדבה – the remaining six shofar-shaped [chests] are for free-will offerings. On the first, it is written on it "מותר חטאת" – the surplus monies for sin-offerings; and the second is "מותר אשם" – the surplus money for guilt offerings. The third is מותר קיני זבים וזבות ויולדות" - the surplus money for bird-offerings of men and women who had suffered a discharge and of women after childbirth. And the fourth is "מותר קרבנות נזיר" – surplus money from the offerings of a Nazirite. The fifth is מותר אשם מצורע – surplus money from guilt offering of a leper. The sixth is "נדבה סתם" – freewill offering – voluntary contributions for offerings on the Altar. But the person who separated monies for a sin offering and purchased his sin-offering and there was surplus from the monies, he casts the surplus into the shofar-shaped [chest] that the words: “surplus monies for sin-offerings” are written upon it and similarly, surplus monies from guilt-offerings he throws into the shofar-shaped [chest] on which it is written “surplus monies for guilt-offerings,” and similarly for all of them. But the shofar-shaped chest that has “freewill offerings” written up on it, anyone who wants to donate something to the altar plces it into that one.
+
+Mishnah 6
+
+לא יפחות מב' גזרים – a person who donates an unspecified [amount of] wood should not donate less than two logs, like those that are arranged on the pile of wood on the altar in the Temple and their measurement is known. And especially, a person who donates an unspecified [amount of] wood, but a person who desires to bring even one piece of wood should bring it.
+לא יפחות מן קומץ – for this is the measure of frankincense that comes with the meal-offering as it is written (Leviticus 6:8): “A handful of the choice flour and oil of the meal offering shall be taken from it, with all the frankincense that is on the meal offering, [and this token portion shall be turned into smoke on the altar as a pleasing odor to the LORD].” Just as the lifting of the meal-offering is with a handful, so also the frankincense is with a handful, but if he wants to bring even a particle/drop of frankincense, he can bring it. But a person who donates gold unspecified, should not [bring] less than a Dinar of gold, but this is when he mentioned the shape/form of the coin. But, if he did not mention a coin, but just gold, unspecified, he brings even a hook/curved pin which is a kind of small fork.
+אשם הוא אשום אשם לה' – but this Biblical verse (Leviticus 5:19) is difficult from its beginning to its end. The words "אשם הוא"/”it is a guilt offering implies that his existence and his going, that which is eaten is for the Kohanim and the guilt-offering is for God, implying that it is all for God. But Jehoiada the [High] Priest expounded: "אשום אשם לה'" /”he has incurred guilt before the LORD”: Everything that comes on account of a sin and on account of guilt, for example, he separated monies for a sin-offering and a guilt-offering and there was a surplus from them, he should take that surplus as burnt-offerings. “The meat is for God, and the hides go to the Kohanim and it is found that these two Biblical verses are established. He has incurred guilt before God and a guilt offering to the priests. Where do we find this Midrash concerning Jehoiada, as it is written in II Kings (12:17) regarding Jehoiada? “Money brought as a guilt offering or as a sin offering was not deposited in the House of the LORD; it went to the priests.” But it is impossible to state that the money that was sanctified for the sake of a sin-offering and for the sake of a guilt-offering that the Priests should benefit from it, but by force, this is how it should be understood: They should make of it something from it that the Kohanim will benefit from – that is burnt offerings, for the hides go to the Kohanim.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+מעות שנמצאו. קרוב לשקלים יפלו לשקלים – for after what is near we follow, as It is written (Deuteronomy 21:3): “The elders of the town nearest to the corpse,” and the one who states majority and near, follows after the majority; our Mishnah establishes that such as a case when Shekalim and freewill donations are equivalent.
+מחצה על מחצה יפלו לנדבה – for they (i.e., freewill offerings) are more stringent than Shekalim, since they are all burnt offerings, but sometimes Shekalim are brought as sin-offerings which are consumed by Kohanim. But furthermore, the remnants of the Shekalim are used for the walls of the city and its towers.
+מחצה על מחצה יפלו ללבונה – for frankincense is itself a sacrifice but wood is the requirement of a sacrifice.
+מחצה על מחצה יפלו לגוזלי עולה – In the Jerusalem Talmud (Shekalim 19a), it raises an objection: it is all right if it is closer to young pigeons for burnt offerings, since according to the Torah, we follow after that which is nearer as if they are definitively from the young pigeons for burnt offerings. But, if it is half-way between them, out of doubt, we cast them in a stringency to the young pigeons for burnt offerings, but the woman who brought these monies, with what shall she gain atonement? For perhaps, they fell from obligatory bird-offerings and when you offer from them pigeon burnt-offerings, with what shall the woman gain atonement? And it (i.e., the Jerusalem Talmud) responds that the Jewish court that is appointed over the bird-offerings takes from the community [offerings] according to those monies that were found and causes them to be acquired by the owners of the monies that were found and they offer from them bird-offerings on the doubt, and the sin-offering will not be consumed.
+
+Mishnah 2
+
+לעולם מעשר – even all of the entire year, since the pilgrims for the Festivals do not manage to spend all of their Second Tithe [monies] and leave them for their relatives or their beloved ones to consume them all year in Jerusalem. And the essential Mitzvah of consuming Second Tithe is peace-offerings. Therefore, most of the cattle that is sold in Jerusalem on all the days f the year are acquired with the money of the [Second] Tithe, and even though that one can say that perhaps they fell from the sellers and were already redeemed, since the buyers are the majority since several people purchase from one merchant, we state that they are purchases but not redeemed, and they are [Second] Tithe.
+ובהר הבית חולין – and even on the Festival (i.e., the Intermediate Days), for most of the monies in people’s hands are of [Second] Tithe which are non-holy, and we follow according to [what the case is] the majority of the year. Devoted objects/sacrifices from before the Festival, young birds are found near their nests.
+בירושלים – that is not in the market for cattle.
+בשעת הרגל הכל מעשר – for we do not follow after the majority of the year because the market places/streets of Jerusalem used to be swept every day and if it would fall earlier, it is already found. But the Temple Mount was not swept because it is high and the wind sweeps and removes all the dust and also no man is permitted to enter the Temple Mount with the dust that is on his feet, therefore, there is no dust found there.
+
+Mishnah 3
+
+אברים עולות – since it has been dissected in the manner of the dissection that has been explained for burnt-offerings, it is known that they are of the burnt offerings.
+חתיכות חטאות – for we consume nothing in the Temple courtyard other than sin-offerings and guilt-offerings.
+ובירושלים זבחי שלמים – for most of the meat eaten in Jerusalem is that of peace-offerings.
+זה וזה – whether it is found in the Temple courtyard or whether it is found in Jerusalem.
+תעובר צורתן – because they have been defiled through being given up/discarding from the mind and are prohibited for eating but we cannot despise them and burn them until they have clearly been defiled. Therefore, they require that its status must be altered/let its appearance be gone (i.e., the flesh looks disfigured by beginning to decay), which is that they be defiled through portions of sacrifices left over beyond the legal time and bound to be burned or the status must be altered for peace-offerings – which is until the third day.
+נמצאו בגבולים – in the cities of Israel.
+אברים נבלות – for it is the manner that we sever the carrions (i.e., animals that died a natural death) into limbs and cast them into the streets so that the dogs would eat them.
+חתיכות מותרים – for it was not customary to dissect the carrions to pieces but the fit parts, it was customary to cut them into small pieces to sell them to Jews or to place it into the pot, and this law applies in a city that is completely Jewish; but in a city where there are heathens, even the pieces are forbidden.
+שהבשר מרובה – we don’t dissect the flesh into small pieces but cook it by limbs.
+
+Mishnah 4
+
+זכרים עולות – for we assign that it (i.e., the animal) left from Jerusalem for most of the males that are in Jerusalem are burnt offerings, and most of the females are peace offering sacrifices.
+הראוי לפסחים – a year-old male from the sheep or the goats.
+פסחים – and he who finds it is permitted to him to offer it as his Passover offering. But if its owner comes afterwards, he should give him its monetary value.
+קודם לרגל שלשים יום – from the time that they begin to expound upon the laws of Passover, and a person separates his Passover-offering. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+היו ממשכנין את מוצאיה – a person who would find a burnt offering or a peace offering, they would exact a pledge from him until he would bring its libations from his own – three-tenths of an Ephah for a bull and two-tenths of an Ephah for a ram and one-tenth for a lamb.
+מניחין אותה ובורחים – in order that he would not be liable for its libations.
+
+Mishnah 6
+
+שבעה דברים – that he considered for them and continuing.
+נכרי ששלח עולתו – for we expound [the words] "איש איש"/”every person” which teaches that heathens make votive offerings and freewill offerings like Jews do.
+שתהא מנחתו – one-tenth of an Ephah that the High Priest would offer each day, one-half of it in the morning and one-half of in the evening.
+קריבה משל צבור – as it is written (Leviticus 6:11): [“Only the males among Aaron’s descendants may eat of it, as their due] for all time [throughout the ages from the LORD’s offerings by fire].” This law will be for eternity, meaning to say, from the community, from the sacred donations of the chamber.
+רבי יהודה אומר משל יורשים – as it is written (Leviticus 6:15): “And so shall the priest, anointed from among his son to succeed him, [shall prepare it; it is the LORD’s – a law for all time – to be turned entirely into smoke],” and this implies that the Kohen that was anointed who died, succeeding him, one of his sons shall prepare it.
+ושלימה היתה קריבה – when it comes from the community, according to Rabbi Shimon, or from the heirs, according to Rabbi Yehuda. A full tenth was offered and not a one-half tenth. Rabbi Shimon derives it from "כליל תקטר"/”to be turned entirely into smoke” (Leviticus 6:15), that he should not offer incense in halves but whole, when it comes from the community. But Rabbi Yehuda derives it as it is written (Leviticus 6:15): “from among his son to succeed him, prepare it,” that one of his sons will offer incense after his father dies, that is, the heirs will prepare it and not half of it, and the Halakha is according to Rabbi Yehuda that it comes from the heirs. But that our Mishnah states that the Jewish court instituted a condition, according to the words of Rabbi Shimon that it should come from the community. But it is not from the Torah – the Gemara (Jerusalem Talmud Shekalim 20b) explains that there were two enactments at first that from the Torah it was offered from the community, since it was written “ a law for all time” (Leviticus 6:15) as we have stated. Since we saw that the chamber was hurried, they enacted that it would be collected from the heirs. Since they saw that they were negligent with it, they established to be from the Torah, and it was found now to be offered from the community with the condition of the Jewish court that it would be established by the Torah.
+
+Mishnah 7
+
+שיהיו הכהנים נאותין בהן – specifically regarding the consuming of the sacrifices. But, regarding the eating of non-holy things, even the salting of non-holy things that are eaten in the Temple courtyard with the sacrifices in order that the sacrifices would be eaten with satiation, they don’t enjoy them (i.e., the salt and the wood).
+שלא היו מועלין באפרה – for from the Torah, they cannot commit religious sacrilege with its ashes, as it is written (Numbers 19:9): “[A man who is clean shall gather up the ashes of the ow and deposit them outside the camp in a clean place, to be kept for water of lustration for the Israelite community.] It is for cleansing.” Through it they commit religious sacrilege but they don’t commit religious sacrilege through its ashes, but since they saw that they were despising it, they decreed that through its ashes is religious sacrilege because they saw that they separated themselves from the doubt of sprinklings, they established it as from the Torah.
+ועל הקינין הפסולות – those obligated for bird-offerings they bring the money and place it into shofar-shaped chest and the Jewish court takes the money and purchases with them the bird-offerings and the owners go to them and rely upon the Jewish court that they will offer their bird-offerings but if the birds flew off or were found to be invalid, it is a condition of the Jewish court that they would take others from the monies of the chamber and give possession to the owners and fulfill through the their religious obligation.
+רבי יוסי אומר – the one who regularly supplied the bird-offerings who fixed the price with the treasurers to sell them all the bird sacrifices that are needed, he is obligated to exchange all that is found in them something invalid, as is taught in the Mishnah (nine) above in the chapter “The Sacred Contributions”/"התרומה", he doesn’t receive his funds until the Altar is satisfied. But if the wine fermented or the fine flour became wormy, they return it to him and he returns the money, and the Halakha is according to Rabbi Yosi, for this is what we say in the Jerusalem Talmud that it is a condition of the Jewish court that whomever supplies the bird offerings supplies that which becomes lost or that is invalid.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כל הרוקין הנמצאים בירושלם אהורים – and we do not encourage the spittle of a man or woman suffering from an emission because they defile humans and utensils because we follow after the majority.
+חוץ משל שוק העליון – because heathen launderers were found there and the Sages decreed concerning the heathens that they would be like men with a flux in all their matters, and their spittle is ritually impure. But there are those who state that that since the Upper Market did not have the benefit of the crossing found there (i.e., “foot traffic”) and men and women with a flux were alone and distanced themselves from other people that were found there.
+שבאמצע טמאים – because men and women with a flux are frequently there and walk in the middle of the roads, and the ritually pure individuals remove themselves to the sides of the roads – in a place where there is not much walking found, and are careful of all ritually impure that they should not come in contact with them, but at the time of the Festival, when the majority of Jews are ritually pure, the ritually impure remove themselves to the sides so that they do not defile the people, and the ritually pure walk in the middle of the roads; therefore, at the time of the Festival, the spittle that is found in the middle of the road is ritually pure, but that which is on the sides is ritually impure, and the Halakha is according to Rabbi Yosi.
+
+Mishnah 2
+
+דרך ירידה לבית הטבילה – there were two paths to the ritual path – on one, they go down and on the other they go up – so that the ritually impure do not come in contact with the ritually pure, and that of the path going down is certainly impure, because they fell from the hand of those bringing them for ritual immersion.
+שלא כירידתן עלייתן – for one their descent, they were definitely ritually impure; therefore, they would bring them down to the place of ritual immersion and upon their ascent they were ritually pure after they had been immersed.
+רבי יוסי אומר כולן טהורין – they did not make the decree on doubtful utensils in Jerusalem and the Halakha is according to Rabbi Yosi.
+
+מריצה – a tool that crushes and breaks in it the bones of the dead when they want to bring them in a basket to take them from place to place.
+
+Mishnah 3
+
+שוחט בה מיד – for certainly, its owner immersed it [in a ritual bath] from yesterday in order that it would have a sunset (required after purification, to be deemed entirely clean) and that it would be appropriate to slaughter with it on the day of the Eve of Passover.
+בשלשה עשר שונה ומטביל – meaning to say, even though it is possible to state that its owner already immersed it [in a ritual bath], the person who finds it must immerse it a second time for perhaps, its owner had not immersed it and they had a while to wait until it was close to darkness, and even though they did not decree on doubtful utensils in Jerusalem because the stringency of holy objects required immersion for it. But Maimonides explained [the word] "שונה" /”a second time,” to mean to sprinkle upon it for it had become ritually impure through contact with the dead, and he sprinkled [from the ashes of the red heifer] on the third day (see Numbers 19:12), and now sprinkles once again upon it and afterwards immerses it.
+
+בזה ובזה – whether on the thirteenth or the fourteenth [of Nisan].
+שונה ומטביל – he immerses it again for the hatchet/curved cutting tool is not appropriate other than for the Hagigah/the Festival Offering for the breaking of a bone is permitted on it, and in the Gemara of Pesahim (Tractate Pesahim 70b) establishes that at the time when the Nasi/head of the Sanhedrin is on his deathbed on the thirteenth [of Nisan], for if he would die, the entire community will be ritually impure and will sacrifice the Passover offering in defilement, but they would not to ritually purify the utensils; therefore, the knife that one needs for the slaughtering of the Passover offering – this is one doubt, for perhaps the Nasi won’t died and they will make the Passover offering in ritual purity, they immerse it and there is a presumption that they purified it on the thirteenth day in order to slaughter the Passover offering on the fourteenth. Bu the hatchet/curved cutting tool, there are two doubts: a) perhaps the Nasi will die and they will make the Passover offering in a state of ritual defilement and they don’t bring the Hagigah/Festival offering, and there is no need for the hatchet/curved cutting tool, and even if he doesn’t die, perhaps the Passover offerings are many and they don’t do the Hagigah/Festival Offering on the fourteenth; therefore, they don’t immerse it and b) it has the presumption that it they did not purify it.
+חל י"ד להיות בשבת שוחט בה מיד – but we don’t say that since it is Shabbat, we will not slaughter it out of a doubt that perhaps it was ritually impure and it is found that the Passover offering was ritually impure, and we desecrate the Sabbath not at the place of a commandment. But my teachers explained that we slaughter it immediately with a hatchet/curved cutting tool stating that even though there is no Festival offering/Hagigah on the Sabbath, nevertheless, there is a presumption that he immersed it from the Eve of the Sabbath (i.e., Friday) for the need of the Festival offering/Hagigah on the fifteenth [of Nisan].
+בחמשה עשר שוחט בה מיד – because the entire people knows that sprinkling and immersion are prohibited on the Jewish festival/Yom Tov, and we immerse everything from before the Jewish festival.
+נמצאת – the hatchet/curved cutting tool
+קשורה לסכין – is tied to the knife. We stated that it was definitely immersed with the knife, but Maimonides explained that it is found that an undefined knife is tied with another known knife, it is like the known knife; if it (i.e., the known knife) is ritual impure, it (i.e., the other knife) is ritually impure; if it (i.e., the known knife) is ritually pure, it (i.e., the other knife) is ritually pure.
+
+Mishnah 4
+
+פרוכת שנטמת בולד הטומאה – [the Curtain] that touched ritually impure liquids that the Sages decreed regarding these liquids that they defile utensils, as a decree because of the liquid of a man or woman with a flux, such as his spittle or nocturnal emission, which are one of the original or direct causes of Levitical uncleanness, and from the Torah, they defile humans and utensils.
+מטבילין אותה בפנים – and it does not require being sent outside of the camp of the Divine Majesty (from the entrance of the court and further), because it is was not defiled other than by a secondary cause of Levitical uncleanness.
+ומכניסין אותה מיד – and it does not require having a sunset (after immersion) for complete purification.
+נטמאת באב הטומאה – with an unclean reptile or a carrion.
+מטבילין אותה בחוץ – we immerse it outside for it requires being sent out [of the camp] as we state in the last chapter of Tractate Eruvin (Chapter 10, Mishnah 15; Talmud Eruvin 104b), that a person who brings in an unclean reptile in the Temple is liable.
+
+Mishnah 5
+
+נימין – “Lytzish” in the foreign language.
+עשרים וארבעה חוטין – because it is made from blue, purple and crimson yarns and fine linen and each and every species, its thread is doubled six times as is mentioned in Yoma (Talmud Yoma 87a).
+ארכה מ' ורחבה כ' – like the measure of the hall leading to the interior of the Temple (see Tractate Middot, Chapter 4, Mishnah 7), that its height (it should be “length,” based upon the commentary of the Tosafot Yom Tov) was forty cubits and its width was twenty cubits (see also Tractate Middot, Chapter 3, Mishnah 6; but we also learn in Chapter 3, Mishnah 7 that the height was also forty cubits).
+ושמונים ושתים רבוא – this was the number of threads from which it was made. Another explanation: the number of gold dinars that they spent on it. But there are books in which it is written in them that “that with twenty thousand and eighty,” meaning to say that there eighty-two young virgins were engaged in making it.
+ושלש מאות כהנים היו מטבילין אותה – utensils that were completed even though they were completed in ritual purity, require immersion for holy things, as is found in Tractate Hagigah (Chapter 3, Mishnah 2). The three hundred Kohanim that are taught in our Mishnah is the language of hyperbole and exaggeration, for they did not require so many Kohanim to immerse it.
+
+Mishnah 6
+
+הכל ישרף בפנים – in the large place where the ashes of sacrifices were deposited which was in the Temple courtyard for there they would burn the unfit/disqualified meat of the most holy sacrifices for everything that was disqualified/unfit for the holy sacrifice, we burn it in the holy [precincts].
+חוץ מנטמא באב הטומאה בחוץ – for since its defilement is stringent and its disqualification occurred outside, one cannot bring it into the Temple courtyard to burn it for its disqualification did not occur in the holy [precincts].
+חוץ משנטמא בולד הטומאה בפנים – for it has two [leniencies]: its defilement was inside, and the leniency of its ritual defilement, but if it was defiled by a primary uncleanness, we do not cause the delay of the ritual defilement inside until it is burned but we remove it immediately and burn it outside.
+
+Mishnah 7
+
+את שנטמא בולד הטומאה בין בפנים בין בחוץ ישרף בפנים – since it is ritually pure from the Torah, even if it became defiled outside, we must fulfill its burning in the holy [precincts].
+
+Mishnah 8
+
+מחצי כבש ולמטה במערב – the Kohanim/priests who obtained the privilege by the arbitration regarding the limbs of the daily offering to bring them up would not bring them up all at one time, but would place them on the ramp and walk to the chamber of Hewn Stones (where the Sanhedrin sat) to recite the Shema and afterwards return and offer up the limbs on top of the Altar as it is taught [in our Mishnah] here, that they are placed on the lower half of he Altar-slope. For the ramp was thirty-two cubits long and from its half-way point downward, they would place them, and the width of ramp was sixteen cubits and on its lower half to the western side, they would place them (i.e., the limbs of the daily offering).
+ושל ראשי חדשים – from it half-way point and upwards which is on the rim of the Altar that surrounds it and toward the east.
+אינן נוהגים אלא בפני הבית – Shekalim because they are for the needs of a sacrifice, and since there is no sacrifice, there are no Shekalim. But regarding the First Fruits, as it is written (Exodus 23:19): “The choice first fruits of your soil you shall bring to the house of the LORD your God." At the time when you have a Temple, you have First Fruits; when you don’t have a Temple, you don’t have First Fruits.
+אבל מעשר דגן וכו' נוהגים בפני הבית ולשא בפני הבית – for the Holiness of the Land [of Israel] is never invalidated. Therefore, it is necessary to separate out Terumot and Tithes and for the Tithe of Cattle, you must separate a tenth. But in Tractate Bekhorot (see Chapter 9, Mishnah 1), they stated that they invalidated the tithe of the cattle so that it should not come regarding it as a stumbling block/snare.
+המקדיש שקלים ובכורים – which was not practiced other than when the Temple stood, but if one separated them when the Temple no long existed, they are sanctified.
+בכורים אינן קדש – since it is explicitly written concerning them (Exodus 23:19): “you shall bring to the House of the LORD your God,” even if he had separated them post-facto, they are not holy and the name/title of Bikkurim/First Fruits does not take effect upon them because the Temple doesn’t exist. But Maimonides explains that one who sanctifies Shekalim and First Fruits for the upkeep and maintenance of the Temple that he already has, but according to his explanation, the reason for why, according to Rabbi Shimon that Shekalim are holy, and First Fruits is not holy is not clear. But the Halakha is according to Rabbi Shimon.
\ No newline at end of file
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+Bartenura on Mishnah Shekalim
+ברטנורא על משנה שקלים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Shekalim
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Shekalim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+באחד באדר משמיעין על השקלים – the Jewish court sends [messengers] throughout the cities of Israel and announces that they should bring their Shekalim (i.e., one-half-shekel per adult male, as per Exodus chapter 30, verses 11-16), because on the first of Nisan, one needs to bring community sacrifices from new Terumah/priest’s due, as it is written (Numbers 28:14): “That shall be the monthly burnt offering for each new moon of the year.” Renew and bring a sacrifice from the new Terumah, for we derive the months of the year of here (Numbers 28:14) from (Exodus 12:2): “It shall be the first of the months of the year for you.” Therefore, we advance it by thirty days, which is from the first day of Adar to announce that they should bring their Shekalim.
+ועל הכלאים – We announce that they should reduce the other seed until there should not remain in it one-quarter of a Kab for a Seah, as is taught in Chapter Two [Mishnah One] of Mishnah Kilayim: that every Seah that has one-quarter of a Kab from another species should reduce it, and our Rabbis explained that after the seeds have ground, even one in one-thousand one must uproot everything, for every two kinds and every one kind singly is permitted, but they forbade through mixtures – but relinquishment does not belong witht his, for specifically, when they estimate after that which has been combined at the time of seeding, there is no need other than to reduce, for according to the Torah, one in two is cancelled out, but they don’t call seeding “mixed seeds” other than because of merely appearance’s sake , one must reduce, but after they grew, there is no need for renunciation, but one must uproot everything so that nothing would remain other than one of the species.
+בחמשה עשר בו קורין את המגילה בכרכין – [cities] surrounded by walls from the days of Joshua the son of Nun for since it was necessary to teach [in the Mishnah] that on the fifteenth of Adar money-changers sit in the country, it teaches also everything that they would do on that day.
+ומתקנים את הדרכים ואת הרחובות – and the marketplaces that were ruined vy rains during the days of he winter, we repair them for the those who come up on Pilgrimage (i.e., at Passover, Shavuot and Sukkot). But there are those who interpret – because of the killers who murder people unintentionally that are able to flee from before the blood avenger as it is written (Deuteronomy 19:3): “You shall survey the distances, [and divide into three parts the territory of the country hat the LORD your God has allotted to you, so that any manslayer may have a place to flee to].”
+ואת מקואות המים – if plastered increased in them, we clean them and if their measurement is lacking, we conduct drawn water to them and complete them according to measurement – if they had there the majority of forty Se’ah from that which was proper.
+ועושים כל צרכי רבים – such as monetary cases, capital cases and laws of striping and the redemption of valuation of a person or animal dedicated to the sanctuary, property set apart for priest’s or temple use, sanctified property and the handing of the bitter water to the suspected wife and the burning of the heifer and the boring through of the Hebrew bondsman’s ear, and the purification of the leper and the sending to open cavities of collected waters in order that they be found there for the people to drink from them in the days of the summer – all of these are the needs of the many.
+ומציינין את הקברות – so that they will not spread tent-like for Levitical uncleanness for Kohanim arising from their being under the same shelter over a corpse, and make them pure, and this marker is when they cleanse the plaster and pour it around the grave, but during the rainy season, the plaster is dissolved/diluted and one must go back and mark it.
+ויוצאים – messengers of the Jewish court.
+אף על הכלאים – for even though they announced about them on the first of Adar, they do not rely upon the announcement lest the owners did not uproot them (i.e., the mixed seeds), and they themselves go out and uproot them.
+
+Mishnah 2
+
+היו עוקרים ומשליכים לפניהם – in front of the owners of the fields in order that they will be embarrassed but these owners of the fields were happy since they weeded their fields for them, and furthermore, they would place them before their animals, they (i.e., the Rabbis) established that they would throw them on the roads, and still the owners of the fields were happy that they (i.e., the inspectors) would weed for them.
+התקינו שיהו מפקירין כל השדה – the confiscation by the court (disposing of private property by the process of law) is valid (see Talmud Gittin 36b).
+
+Mishnah 3
+
+במדינה – in Jerusalem and they would exchange the one-half Shekel to people that each one would bring from the coinage of his country and did not know how many of them come out to one-half Shekel.
+ישבו במקדש – because the time would get close that they would sit in the Temple in order that they would hurry to bring [the one-half Shekel]. And Maimonides explained that all the cities of Israel were called "מדינה"/Country/provincial towns, and on the twenty-fifth, they would sit in the "מקדש"/Sanctuary in Jerusalem.
+התחילו למשכן – for whomever did not bring their [one-half] Shekel.
+את מי ממשכנין לוים – to exclude from the one who states that the Levites do not take pledges, as it is written (Exodus 30:14): “Everyone who is entered in the records, from the age of twenty years up, [shall give the LORD’s offering],” but the Levites were not counted from age twenty years.
+אבל לא נשים- (Exodus 30:12): “Each shall pay the LORD a ransom for himself,” is written, and not a woman.
+ולא עבדים – for slaves are not obligated other than in commandments that women are obligated for.
+וקטנים – even if he brought forth two [pubic] hairs and he is less than twenty years of age.
+שוב אינו פוסק – his father, once he had begun, but if his father died, he pays the Shekel on his own.
+ואין ממשכנין את הכהנים – even though they are obligated in the one-half shekel.
+מפני דרכי שלום – because the service of the Sacrifices is upon them, they extend to them honor and rely upon them that they would not have to delay [bringing] their Shekel; alternatively, they would delay and the Jewish court would not grant upon them a gift like they give from the Temple treasury to the rest of those who do the Holy work as we will explain further on.
+
+Mishnah 4
+
+כל כהן ששוקל אינו חוטא – for even though he is not obligated to give the [one-half] Shekel, and you might think that I would say that if he gives the [one-half] Shekel, it would be found that the community sacrifice is offered from an individual, this comes to inform us that he does not sin since he gives this one-half-shekel to the community completely, and we should not suspect that he would not completely deliver it appropriately.
+כל כהן שאינו שוקל חוטא – and the Biblical verse (Exodus 30:14): “Everyone who is entered into the records,” he expounds it this way: He who passes through the Sea of Reeds, that is Kohanim, Levites and Israelites, all who passed through the sea “on the records”, whether they were counted alone, whether they were counted with Israel, “shall give the LORD’s offering,” and even though in the Torah portion of "אלה פקודי"/”These are the records [of the Tabernacle],” it is written (Exodus 38:25): “The silver of those of the community who were recorded,” for six-hundred and three-thousand [and five-hundred and fifty men]” (Exodus 38:26). That is written for the Terumah of the sockets, but for that Terumah, the Levites did not take part, but the Terumah of the community sacrifices, the Kohanim, Levites and Israelites were equal.
+לעצמן – for their benefit, but this is not for a homily, for specifically, in the meal offering of the Kohen alone, the Biblical verse stated (Leviticus 6:16) : “[So, too, every meal offering of a priest] shall be a whole offering”/"כליל תהיה"   - and not with that which has the participation with the community. But the Halakah is that the Kohanim are obligated to bring the one-half Shekel and we don’t exact pledges from them for the sake of peace (see end of Mishnah 3).
+
+Mishnah 5
+
+מקבלין מידם – and with the condition that they will hand them over to the community completely for just as a community sacrifice is not offered by an individual.
+קיני זבים וזבות – turtle-doves and young pigeons that men with flux and women with discharges bring and it speaks of Cutheans alone, for men with flux and women with discharges are not with idolaters.
+כל שהוא נידר ונידב מקבלין מידם – as it teaches in a Baraitha (Talmud Menahot 73b): (Leviticus 22:18): “When any man (איש איש) [of the house of Israel or of the strangers in Israel presents a burnt offering as his offering for any of the votive or any of the freewill offerings that they offer to the LORD],” to include the non-Jews who offer votive or freewill offerings like an Israelite. But I don’t have anything other than a burnt offering, as it is written (Leviticus 22:18): “that they present a burnt offering as his offering”. From where do I learn peace offerings? The inference teaches us “for any of the votive”. From were do we include the bird offerings and the meal offerings and the wine and the frankincense and the wood? The inference teaches us: “for any of the votive or any of the freewill offerings that they offer to the LORD.”
+וכן הוא מפורש על ידי עזרא – for the Cutheans wanted to assist them (i.e., the Jews), and they sent to them (Ezra 4:2): “Let us build with you, for we too worship your God [having offered sacrifices to Him since the time of Esarhaddon of Assyria who brought us here].” What did they respond to them? (Ezra 4:3): “It is not for you and for us to build a House [to our God, but we alone will build it to the LORD God of Israel, In accord with the charge that the king, King Cyrus of Persia, laid upon us]” together to our God, for you have no portion or righteousness or memory in Jerusalem.
+
+Mishnah 6
+
+קולבון – קל/easy בון /to understand – that is to say, something light and small that we add to the one-half Shekel to harmonize between them.
+השוקל ע"י אשה [וכו'] פטור – for example that he lent them since they are exempt, they are not obligated in agio/surcharge, but he pays the debt for them, even paying the half-shekel for someone who is obligated, he is exempt from the surcharge, as is mentioned later.
+אם שקל על ידו ועל יד חבירו – when he lends him, we are speaking about and he pays a full shekel – one half of a shekel for himself and another half-shekel that he lends to his fellow.
+חייב קלבון אחד – for he holds that whomever gives the one-half shekel that is clearly defined in the Torah is exempt from the surcharge, as it is written (Exodus 30:13): “This is what everyone….shall pay”/"זה יתנו" – like this he will give and no more; and the second one who gave a full Shekel, does not give other than one surcharge.
+ר' מאיר אומר שני קלבונות – Rabbi Meir holds that the person who pays in the one-half shekel is obligated for a surcharge, therefore two paid in a full Shekel [together] are liable for two surcharges, but the Halakha is not according to Rabbi Meir.
+הנותן סלע – that is a full shekel to the money changer of sanctified contributions, and he takes from it the one-half shekel that remains to him with him, and the Shekel that is mentioned here is the one-half shekel.
+נותן ב' קלבונות – in this the first Tanna/Teacher [of our Mishnah] agrees that he gives two surcharges, one surcharge to keep the balance from the one-half shekel that he takes from the sanctified monies, and the other, for since he did not give the one-half shekel as is delineated in the Torah, he is obligated for the surcharge.
+
+Mishnah 7
+
+השוקל ע"י עני – for a poor person
+פטור – since he gives it to them as a gift.
+האחין השותפין שחייבין בקלבון – brothers who are partners that split and came back and became partners again – are obligated for the surcharge like two people who gave Selaim.
+פטורים ממעשר בהמה – all cattle that are born to them all the days of their partnership do not need to be tithed, for we expound in the [last] chapter of [Tractate] Bekhorot (see Chapter 9, Mishnah 3 – Talmud Bekhorot 56b) (Numbers 18:15): “]The first issue of the womb of every being, man or beast, that is offered to the LORD,[ shall be yours/יהיה לך;” – yours but not of a partnership, and we establish this verse with tithes, and even though that it is written with regard to first born.
+וכשחייבים במעשר בהמה – that is when they didn’t divide it, then they are obligated for tithing, as we expound – that he is able, even if they didn’t purchase it as that which belongs to the estate (before division), as the inference teaches us, “it will be”/יהיה – in all cases (see Numbers 18:18).
+פטורים מן הקלבון – for the money of their father stands in its legal status as it is like a father who gives for his sons and for or for his neighbors and is exempt.
+מעה כסף – one twenty-fourth of Selah, and its weight is sixteen S’eorot.
+חצי מעה – one forty-eighth and its weight is eight S’eorot, and the Halakha is according to the Sages.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+מצרפין שקלים לדרכונות – the people of the city that gathered together their Shekels can exchange them for Darics (i.e., a Persian gold coin) and this is a gold coin as it is written in Ezra (2:69): “[In accord with their means, they donated to the treasury of the work:] gold-6,100 drachmas, [silver -5,000 minas, and priestly robes – 100],” to ease from upon them the burden/weight of the way.
+שופרות – chests whose openings from the top were narrow like a Shofar whose top is narrow from the top and continues to widen in order that people would not be able to take from them anything, as it is written regarding Jehoiada (II Chronicles 24:8): “[The king (Jehoash) ordered that] a chest be made and placed [outside of the gate of the House of the LORD],” (II Kings 12:10): “[And the priest Jehoiada took a chest] and bored a hole in its lid….” They were standing in the Temple courtyard, and everyone was bringing his Shekel and giving it.
+כך היו במדינה – in Jerusalem, and according to the words of Maimonides, in the rest of the cities of Israel.
+בני העיר ששלחו שקליהם – by the hand of an agent to bring them to the Temple treasury (for congregational sacrifices).
+אם נתרמה התרומה – as they were accustomed to donate from the baskets for the needs of the sacrifices, they would donate on what was collected and what would in the future be collected, in order hat there would be a part of a the sacrifices, even for those who had yet not given their Shekels.
+נשבעין – the messengers.
+לגזברים – to the treasurers, for since the Terumah had been appropriated on these monies, before they were lost, they are made as if they were in the domain of the treasurers from the time that the Terumah had been appropriated, for if they were stolen or lost, they were stolen or lost while in the domain of the treasurers; therefore, the agents swear to the treasurers and they are exempted/dismissed, for even though they don’t take an oath on the sacred property of the Temple, it is a decree of the Sages in order that they not disregard the sacred property of the Temple.
+ואם לאו – that at the time when they were lost, the Terumah had not yet been appropriated, and they had not removed the monies from the baskets for what would be collected in the future, it was in the domain of the owners that they were not, therefore, the agents swear to the men of the city and are exempted, and the men of the city go back and collect [for donation] other Shekels in their place, for the first Shekalim that were lost don’t count for them.
+
+Mishnah 2
+
+הנותן שקלו לחבירו לשקול על יד – for him, and the agent went and paid the Shekel (i.e., half-shekel) on his own behalf.
+אם נתרמה התרומה – prior to his giving the Shekel to the treasurer.
+מעל – he who paid it (i.e., the Shekel) in on his own behalf, for as soon as the Terumah was appropriated on that which would be collected in the future, that specific Shekel that his fellow gave him to pay on his behalf was [already] in the sacred domain [of the Temple] and when he gave on his behalf, he benefitted from the sacred donations, for if he had not given this Shekel on his behalf, they would have exacted a pledge from him, as is taught in the Mishnah above in the first chapter (Mishnah 3), for from when they sat in the Temple, they began to take pledges and it was found that he benefitted from what belonged to the Temple, and he is liable for a sacrifice of sacrilege.
+השוקל שקלו מן ההקדש – the monies that were in his hand which were sanctified for the repair of the House, and when he thought that they were non-holy and donated his Shekel from them, and the Terumah had been appropriated, and they bought an animal with that Terumah and sacrificed it or obligated the person who made his donation a sacrifice of sacrilege but not before, because that which is sanctified [and belongs to the Temple] remains sanctified as it was in every place where he is and did not change. And when the animal was sacrificed, and he intended that it be from money, everyone who gave his Shekel in the Terumah of the Temple treasury is made as if he purchased the animal with those monies of Hekdesh/belonging to the Temple and sacrificed it and benefited because they did not have him take a pledge for his Shekel and he became liable for a sacrifice of sacrilege. But the first part of the Mishnah also as it is taught – when his fellow gave him his Shekel on his behalf and he gave the Shekel for himself that he committed sacrilege, that is, also when the animal was sacrificed after the Terumah had been appropriated, for if it had not been taught in the first part of the Mishnah because it relied upon the concluding part of the Mishnah which explains the sacrilege of both of them. And this is the reason that he doesn’t commit sacrilege immediately, even though he already benefitted, because there is no sacrilege other than removing from that which is sanctified [and belonging to the Temple] to that which is non-holy. But someone who removes [funds] from one sanctified area to [another] sanctified area, even though he benefitted, he does not commit sacrilege other than when something is done with the second sanctified [monies]. And this is proven in the Jerusalem Talmud.
+יאכל כנגדן – He must bring a Shekel and state that every place which is Second Tithe or Seventh year produce will be redeemed by this Shekel, for the Seventh year – its additional worth is like that which is dedicated to the Temple and the produce purchased with that Shekel should be eaten in Jerusalem for the sake of Second Tithe or eat them in the holiness of the Seventh year if the produce that was redeemed was seventh year produce.
+
+Mishnah 3
+
+המכנס מעות – he collects/gathers bit by bit, penny by penny for his [one-half] shekel and states when he began to collect/gather that these are for his [one-half] shekel. But when he comes to consider what he has gathered and found that there was excess to his shekel.
+ב"ש אומרים מותרן נדבה – they would fall to the horn-shaped chests in the Temple, that stand to offer with their monies burnt offerings of the summer for the altar. And the School of Shammai, according to the reasoning, hold that whatever is dedicated to the Temple property, in error, is called dedicated to Temple property.
+ובה"א מותרן חולין – for they did not intend this to be sanctified, but only up to their [obligatory one-half] Shekel.
+שאביא מהן שקלי שוין שמותר חולין – for it is like saying explicitly – that if I bring in more than a Shekel, I will bring from them a Shekel and the remainder will be non-holy produce.
+אלו לחטאתי – and if he gathered/collected monies and said, “these are for my sin-offering,” the School of Hillel agrees that the remainder is a free-will offering.
+
+Mishnah 4
+
+מה בין שקלים לחטאת – what is the difference that regarding Shekalim when one collects/gathers monies and says, “these are for my [half-]Shekel, that the School of Hillel states that the excess is non-holy and that regarding Sin-offerings, that they agree with the School of Shammai that the excess is a free-will offering?
+שקלים יש להן קצבה – as it is written (Exodus 30:15): “the rich shall not pay more and the poor shall not pay less,” therefore, he definitely did not intend other than the [half-]shekel, and the excess is an errant dedication to the Temple, but the sin-offering has no limit. If he wants, he should bring a sin-offering of silver M’ah, and if he desires, he can bring greater sums. Therefore, the monies are seized but the excess is a donation.
+היו שוקלים דרכונות – coinage of the Persian kingdom that came up with them from the Diaspora and it was of gold. It was worth two Selaim, and people were accustomed to do business with that coin, and like the time of the First Temple when their coin was the Shekel, they would give the one-half Shekel. So, now, when their coin was a Darkon/daric, they would give one-half daric.
+חזרו לשקול סלעים – after the Kingdom of Persia passed on, the coinage of the daric was cancelled, they returned to do business with Selaim which was their first coinage that was in usage at the time of the First Temple and they gave one-half shekel as at the first.
+חזרו לשקול טבעין – the coin in usage returned to be the Tevaim which is the one-half shekel that they desired to give was one-half of that coinage, that is one Dinar. For a Selah is four dinars and they did not accept it from them for they had to supplement to the Shekel of the Torah because they changed the going currency at that time but not to decrease from it. Therefore, we see that the Shekel also had no definite limit for sometimes the Shekels were large and at other times, the Shekels were small, for they would not give ever other than one-half shekel according to the currency in vogue at the time.
+אעפ"כ יד כולן שוה – that is to say, that still the Shekalim are not similar to the sin-offerings, for in each and every time period, the one-half Shekel was equivalent for all. This [person] would donate according to that [person] – each individual one-half Shekel according to the going rate of that time period. But sin-offerings are not equivalent ever, for this one brings a Selah and the other brings two or three Selaim, and in this, the rationale of the School of Hillel agrees with that of the School of Shammai.
+
+Mishnah 5
+
+מותר שקלים חולין – The person who collects/gathers money and says, “these are for my [one-half] Shekel, and when he comes to calculate what he had gathered, he found that there was excess and what was left over was Hullin/non-holy, and the anonymous teaching is according to the School of Hillel.
+עשירית האיפה – that the poorest of the poor offer, if he separated out money, and there was excess, they go for a free-will donation, for all excess of sin-offerings and guilt-offerings, the excess is a free-will offering, to purchase with them burnt-offering for the altar’s summer time (a time when the alter was unemployed for private offerings, and free-will burnt-offerings had to be supplied form the Temple fund – see Mishnah Shekalim, Chapter 4, Mishnah 4), according to the Midrash of Jehoiada the Priest, and the tenth of an Ephah was in place of a sin-offering.
+מותר עולה עולה – if he separated monies to purchase a burnt-offering and there was excess, he should bring that excess for another burnt-offering.
+מותר הפסח לשלמים – as it is written (Deuteronomy 16:2): “You shall slaughter the Passover sacrifice for the LORD your God from the flock and the herd,” but the Passover sacrifice comes from the herd, but the excess of the Passover sacrifice should come from the flock and herd, that is peace-offerings.
+מותר נזירים – if they collected money for the Nazirite sacrifices and there was excess, they should preserve them until they purchase other Nazirite sacrifices. But if one Nazirite separated monies for his sacrifices, and there was excess, the excess should go as a free-will offering to the altar’s summer offerings.
+
+מותר שבוים – if they collected tzedakah for the redemption of captives, and there was excess remaining, he should preserve them (i.e., the monies) until they redeem other captives, but if they explicitly did so for this captive, that captive takes possession of it.
+מותר המתים למתים – if they collected for the needs of merely burying the dead, the excess is for the burial of other dead people, but, for this specific dead person, the excess goes to his inheritors, for the dead they forgive as it is a disgrace for his inheritors.
+יהא מונח עד שיבא אליהו – he is doubtful if the dead pardons his disgrace to his inheritors or not. Therefore, it should like until Elijah comes.
+בונים לו נפש על קברו – it is obvious to Rabbi Natan that he does not pardon. Therefore, we build for him a tombstone on his grave from that same excess that the dead person gained. But the Halakha is according to the first Teacher [of the Mishnah] and where they collect for the needs of the burial of the dead because they would think that he didn’t have [funds] and it was found that he did have [funds], we don’t say that in this case, the excess of the dead person goes to his inheritors, since the collection was done in error, and this is proved in the Jerusalem Talmud. And furthermore, it is proven in the Jerusalem Talmud and in our Gemara [i.e., the Babylonian Talmud) (Tractate Megillah 27a) that where there are seven representatives of the town or a town organization where all the business of the community is decided by his mouth, and it appears in his eyes to change [what is done with] the excess of [monies for] captives or the excess of [monies for] the poor or the excess of [monies for] the dead to what appears in his eyes he can change and remove what appears in his eyes for the needs of the hour and they cannot stop him from doing so. And similarly, we always teach practical Halakha.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+בשלשה פרקים בשנה תורמין את הלשכה – all of the Shekalim would be placed into one chamber in the Temple and three times a year they would take from it and place them into three baskets/funds, for each basket was from three Se’ah in order to purchase from them the community offerings and they would not take all of it at one time for the needs of the entire year, for those who lived far way had not yet brought all of their Shekalim.
+בפרוס הפסח – fifteen days before the Festival [of Passover] is called “half the period of preparation,” because thirty days prior to the Festival they would ask and expound upon the laws of the Festival. And the word "פרוס" is the language of a piece, meaning one-half.
+והן גרנות של מעשר – these three periods are the fixed seasons for the tithing of cattle, and these times were fixed by the Sages to tithe the cattle that had been borne, and just as the harvesting season establishes for the tithing of grain, so too, these time periods establish prohibiting eating the cattle that were born until they are tithed, but prior to this period, it is permitted to eat them, even though they haven’t been tithed, but the Sages established these three times for the tithing of cattle, in order that they would be found for those who come up making pilgrimage for the Festivals, for even though it is permitted to sell and to slaughter and to eat all the time that the harvesting season had not yet arrived, even so, people would not slaughter them until they were tithed, for it is pleasant for people to fulfill a Mitzvah with their monies in which they are not lacking anything, such as the tithing of cattle, which of itself brings tithes and they eat it as a peace-offering. If they would not tithe at these three periods, many would be prevented from selling them, because they were not tithed, and there wouldn’t be cattle available for those coming up on pilgrimage.
+בן עזאי אומר בכ"ט באדר – his reason is that all of these are a condition, and their disputes are explained in the last chapter of [Tractate] Bekhorot (Chapter 9, Mishnayot 5-6).
+
+Mishnah 2
+
+תורמין את הלשכה – they would separate the Shekalim from the chamber/compartment for the Shekalim were placed there and they would take from them in three funds; each fund of them was three Se’ah. But Maimonides wrote that we first fill the three large baskets of twenty-seven Se’ah and from them donate to three small baskets of nine Se’ah, and freely, he pressed to state this.
+וכתוב עליהן א' ב' ג' – to know which one was separated out first, and from it, they would purchase the community offerings first. And after that from the second one, and after that from the third one.
+יונית כתוב עליהן – they were accustomed to do it in Greek because it is written (Genesis 9:27): “May God enlarge Japheth, and let him dwell in the tents of Shem.” The beauty of Japheth will dwell in the tents of Shem [Megillah 9a], and the language of “beauty” in the children of Japheth does not exist other than in the Greek language.
+פרגוד חפות – the clothing was long and we fold it from the bottom. That double rim is called a פרגוד חפות/hem in his cloak; cloak with sleeves. The person donating [Terumah]/making appropriation does not enter with the double rim in his cloak so that people would not suspect him that he placed into it from the monies of the compartment/chamber.
+ולא בתפילין ולא בקמיע – so that people don’t say that he loosened the seam and placed into it money.
+
+Mishnah 3
+
+וזורקו לפני התורם – they intended that their Shekels would be spread out into the basket, and they would purchase from them the community offerings, and they would not come from the remnants of the compartment.
+שלש פעמים – on each occasion, he would say, “shall I remove them?,” and they say to him: “Remove.” For it was the manner of the Sages that something should be done thrice, and an example of this we found in the Omer ceremony (see Tractate Menahot, Chapter 10, Mishnah 3): “this sickle, this sickle, this sickle. Shall I reap, Shall I reap, Shall I reap?” and similarly in the removal of the shoe (see Tractate Yevamot, Chapter 12, Mishnah 6) – “Remove the Shoe? Remove the Shoe? Remove the Shoe? = three times.
+
+Mishnah 4
+
+תרם את הראשונים ומחפה בקטבלאות – the first appropriation/Terumah that was on the fifteenth day before Passover – after he appropriated it, he would cover all the remaining Shekalim with קטבלאות/leather spreads that are smooth leather in order that they can put upon it the Shekalim that they will bring from the countries that surround the land of Israel, who wouldn’t bring [it] prior to Passover but they bring it from Passover until Atzeret/Shavuot and give them on top of the [leather] spread in order that they may appropriate from them in the two weeks before Atzeret/Shavuot and not appropriate from the thing that was appropriated from already during the two weeks before Passover, and after he has appropriated during the two weeks before Atzeret, he went back and covered all the monies in the compartment with leather spreads and placed on them all the Shekelim that are brought from Babylonia and Media and from the far-away countries, and appropriate from them in the two weeks before the Holiday/Sukkot. But there was no cover for there is no Terumah/appropriation after that.
+הראשונה לשם ארץ ישראל – for they sent their Shekalim first and the others had not yet brought them.
+לשם כרכין המוקפים – that are close by like Ammon and Moab and those similar to that, and its example was not to appropriate from that which is surrounded, nor do they surround those with an abscess.  But nevertheless, every single time, they appropriate in the name of all Israel on what was collected and what stands to be collected in the future. But our Tanna/Teacher did not mention the divisions of these places other than to inform them that they established these three periods because then, they will gather all the Shekalim of Israel/the Jewish people.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+התרומה מה היו עושין בה – that they placed into the boxes – what did they do with them?
+וכל קרבנות הצבור – including incense.
+ספיחים – grain that comes up on its own from what was fell off/dropped at the harvest, and we give payment to the guards (i.e., these men were hired to prevent people from collecting the aftergrowth) so that poor people would not glean/gather them in the Seventh year, and bring from the Omer on Passover and the two loaves on Atzeret/Shavuot, for these do not come other than from חדש/new grain and from the Land of Israel. And we give them their payment from the Terumah/sacred donations, for the needs of the sacrifice are considered like the sacrifice itself.
+שומר חנם – and even though he acquired them for that which was ownerless, for when he guarded them for free and brought them, they are his. Rabbi Yosi holds that an individual sacrifice is different from the community sacrifice.
+אף אתה אומר כו' – that is to say, if you admit that they don’t come other than frm the community, and if you guarded them for free and brought them, he takes possession of them. It is found that they do not come from the community [offerings] since the Rabbis hold that an individual sacrifice does not change into a community [sacrifice], and the Halakha is according to the Sages.
+
+Mishnah 2
+
+פרה אדומה ושעיר המשתלח – [the Scapegoat] for Azazel.
+באין מתרומת הלשכה – come from the Temple fund/treasury chamber Even though the [red] heifer is not slaughtered in the Temple courtyard it comes from the Temple fund/treasury chamber, for the All-Merciful calls it a “sin-offering” (Numbers 19:9 – which is translated as “It is for cleansing.”). And the scapegoat – because it requires taking two goats and it is not known upon which of them will come up the lot “for God” (Leviticus 16:10).
+ולשון של זהורית – the scarlet yarn/crimson thread that they cast into the burning of the heifer; and the same law applies to the cedar wood and hyssop, but it (i.e., the Mishnah) took the language of the crimson thread alone to distinguish between this crimson thread and the language of the thread upon the scapegoat.
+כבש פרה – they would make two bridges, one on top of the other because of the grave in the depth (i.e., a covered-up uncleanness discovered) from the Temple Mount to the Mount of Olives and upon them, they would remove the heifer.
+וכבש [שעיר] – they would make a kind of bridge until the exit from the city, and upon it would go the scapegoat because of the Babylonians who would pluck out its hair and say: “take and leave so that our sins will not tarry.
+ולשון שבין קרניו – to know if it had turned white and the sins of the Jewish people had been atoned for, and these do not require a sacrifice. Therefore, they do not come from the Terumah/sacred contributions that were separated for the sake of sacrifices but rather, from what remained in the compartment after the separation of the Terumot/sacred contributions.
+ואמת המים – that passes through the Temple courtyard if it needs repair.
+וכל צרכי העיר – to dig cisterns, pits and caves, and the repair of its streets, its marketplaces and the guarding of the city.
+אבא שאול אומר כו'- but the Halakha is not according to Abba Sahul.
+
+Mishnah 3
+
+מותר שירי הלשכה – what remained after the repairs for the needs of the city were made from them.
+לוקחים מהן יינות שמנים וסלתות – and they sell it to those who need wine for libations and oils and fine flour for meal-offerings.
+אין משתכרין משל הקדש – for the poor people are not in the place of the rich ones, and it is a disgrace to the Temple property.
+ואף לא בשל עניים – lest a poor person donate it and there is none to give him, and the Halakha is according to Rabbi Akiva.
+
+Mishnah 4
+
+מותר תרומה – that is what remains in the boxes/baskets on Rosh Hodesh Nisan, for then we bring sacrifices from the new sacred donations.
+צפוי לבית קדש הקדשים – for the floor and the walls.
+מותר פירות – Rabbi Yishmael, according to his reasoning, who said above that the surplus of the leftovers of the chamber, we purchase with them wines, oils and fine flour and the income that we make through them is called "מותר הפירות"/surplus of the gains of the produce – that is to say, what remained and was earned from the produce that they bought.
+קיץ למזבח – when the altar is idle, we bring from them burnt offerings like the manner of human beings to bring up all kinds of sweets on to the table at the conclusion of the meal, so to, after they have completed bringing the obligatory [offerings] of the day, they bring these burnt offerings, when there are no votive or freewill offerings and the altar is idle.
+מותר תרומה לכלי שרת (see Chapter 3, Mishnah 2 of Tractate Shekalim) – a Biblical verse is expounded regarding this (II Chronicles 24:14): “[When they had finished, they brought] the money that was left over [to the king and Jehoiada (the High Priest); it was made into utensils for the House of the LORD,” What is the money that has leftovers? I would state that this is the sacred donations to the chamber.
+מותר תרומה לקיץ המזבח – for the needs of the sacred donations that were separated.
+מותר נסכים – the treasurers of the Temple treasury would furnish money to the owners of the wine, oils and fine flour to provide for the meal-offerings and libations all year. But if he (i.e., the owner) accepted upon himself to provide three Se’ah for a Sela and it (i.e., the going market price) stood at four Se’ah for a Sela, it was necessary for him to give four Se’ah and that Se’ah was the surplus from the libations. For just as they measure for the Temple treasury, so would measure that was cut through from end to end and overflowing. But the treasurer would erase the measure that was cut through from end to end which is called the surplus from the libations and make of them vessels of the ministry that the libations would be sanctified in vessels of the ministry.
+מותר נסכים לקיץ המזבח – when the libations ran out and the burnt offerings ran out.
+זה וזה – Rabbi Akiba and Rabbi Hanina.
+לא היו מודים בפירות – just as Rabbi Akiba said above (Mishnah three of this chapter): They may not make profit from sacred property, and the conclusion is that it is a condition of the Jewish court regarding the surpluses that all of them should be offered as burnt offerings, and this is the Halakha.
+
+Mishnah 5
+
+נותר הקטורת – that remains every year.
+מה היו עושין בה – to offer as incense to God in the next year, for there is no year without surplus for the incense was made into three-hundred and sixty-eight minas for three-hundred and sixty-five minas is like the three hundred and sixty-five days of the solar [year] and three minas that from them, the High Priest would bring in his handfuls on Yom Kippur but they would not all enter with their handfuls. And furthermore, in each ordinary year, there was a surplus since an ordinary year had three-hundred and fifty-four days.
+מפרישין ממנה – from the chamber.
+שכר האומנין – from the pounding of the incense, they would take their payment from the chamber of the sacred donations and they would take possession of the monies for artisans through one hand from the treasurers and they are non-holy [produce], and even though what is holy does not become non-holy if they don’t bring something else in its place for holiness. The sacred donations of the chamber are different since the Jewish court makes a condition upon them to give them for several things. But after the monies were transferred for the needs of the artisans, they would redeem the incense with those monies. But the sacred monies from the old sacred donations, they would give the incense to the artisans as their payment and go back and repurchase it from them with monies of the new sacred donations. And in this way, the matter was much more discreet to not sell it and then go back and repurchase it.
+אם בא חודש בזמנו – that they brought new Shekalim prior to Rosh Hodesh Nisan which is the time for the new sacred donations, they purchase the surplus of the incense from the new sacred donations through redemption as we explained above.
+ואם לאו – they had not yet brought their new Shekalim, they purchase it from the old sacred donations if they redeemed it already, and if they had not redeemed it, they offer incense for since the new [donations] had not yet come, they must bring it from the old.
+
+Mishnah 6
+
+המקדיש נכסיו – and an undefined dedication to Temple property is for the repair and upkeep of the Temple.
+והיו בהם דברים הראויים לקרבנות צבור – such as incense or wines, oils and fine flour.
+ינתנו לאומנין בשכרן – and they go out to the status of “non-holy,” even though no other thing enters in its place, for he holds that something dedicated to the Temple can be redeemed through service as it is written (Exodus 25:8): “And let them make Me a sanctuary [that I may dwell among them],” that the service/work will be accomplished from that which is donated to the Temple.
+אינה מן המדה – that is to say, that this measure that you are stating is not like the measure mentioned above with the incense and it is not appropriate but rather that your qualities should be harmonized. Therefore, we separate out the payment of the artisans, etc., as we stated above concerning the surplus of the incense for whatever is dedicated to the Temple is not redeemed through service, and the Halakha is according to Ben Azzai.
+
+Mishnah 7
+
+זכרים ימכרו לצרכי עולות כו' ודמיהם יפלו לשאר הנכסים לבדק הבית – for he holds that undefined things dedicated to the Temple is for the repair and upkeep of the Temple and even with something that is appropriate for the Altar, but that which is appropriate for the Altar does not leave from the Altar for someone who dedicates pure things to the repair and upkeep of the Temple are not redeemed other than for the Altar and their monies will fall to the repair and upkeep of the Temple.
+ויביא בדמיהן עולות – for he holds that a thing that is appropriate for the Altar without any qualification is sanctified for the Altar; therefore, males themselves should be offered as burnt offerings and females should be sold for the needs of peace-offerings and he can bring with their monies burnt offerings, but they themselves are not offered as peace offerings, for a person who dedicates his possessions, his intention is that it should all be for “On High,” therefore, cattle which are appropriate to be offered as burnt offerings should be offered as burnt offerings. But females should be sold for the needs of peace-offerings and you can, with their monies, bring burnt-offerings, for since they are appropriate for the Altar, the sanctity of the Altar applies to them. And even for the females, where their bodies are not appropriate, for what he intends to sanctify them for, since it is for the sake of a sacrifice, however, they are worthy, [but] the sanctify of the repair/maintenance of the Temple does not apply to them and he should bring with their monies burnt-offerings.
+המקדיש בפירוש – that said that cattle and my possessions are given over to the Temple property for since he dedicated them and separated them one from the other, and even though he didn’t say, the cattle to the altar and my possessions to the upkeep and maintenance of the Temple, it comes to tell us that his intention was that regardless of whether speaking of his cattle or his possession everything should go to one place. But when one sanctifies something all of his possessions undefined, his intention is to dedicate each thing for what is appropriate, and the Halakha is according to Rabbi Akiva.
+
+Mishnah 8
+
+יינות שמנים וסלתות – which are appropriate for meal-offerings and libations.
+ועופות – doves and pigeons.
+Rabbi Eleazar is our reading and not Rabbi Eliezer. The reason of Rabbi Eleazar is explained in the Jerusalem Talmud, as it is written (Leviticus 22:18): “[When any man of the house of Israel or of the strangers in Israel] presents a burnt offering as his offering for any of the votive or any of the freewill offerings [that they offer to the LORD],” all that they vow or donate from things that they donate to the LOD, even wines, oils and fine-flour will be for a burnt offering – he is able to offer with their monetary value a burnt offering of fowl or if he first gave a fowl, he shall offer it as a burnt offering, the inference teaches us (Leviticus 22:19): “from cattle or sheep or goats.” Surely, he does not with all what he donated other than only a burnt offering of cattle.
+
+Mishnah 9
+
+משערין את הלשכה – they calculate the market price for wines, oils and fine-flour and this market price will stand for thirty days. And they purchase every day from the sellers of wine, oils and fine flour what they need for that sum that they established. But if the cost went up, they do no t add monies, and if it became less expensive, they purchase according to the cheaper price.
+המקבל עליו לספק סלתות – in the days of the wheat harvest and the vintage of the grapes and olive harvest, the treasurers would advance money to the storekeeper and the storekeeper would accept upon himself to supply wine, oils and fine flour all year long. But if they were then sold four Se’ah for a Sela and their price increased and stood at three Se’ah for a Sela, one must give four Se’ah. For that which is dedicated to a sacred purpose/Temple property acquires with money, as it is written (Leviticus 27:19 – though the quote is not exact, but all of the sources refer to this verse): “[And if he who consecrated the land wishes to redeem it, he must add one-fifth to the sum at which it was assessed,] and it shall pass to him.” But if he accepted to supply three Se’ah for a Sela and the price became cheaper and stood at four [Se’ah] for a Selah, he gives the four [Se’ah] for a Selah, for he is not worse than a commoner, that does not acquire other than through משיכה/”pulling.”
+התליע לו – even if the treasurer pulled and gave the monies for the property which may be resorted to in case of non-payment on behalf of the storekeeper.
+אינו מקבל את מעותיו – that is to say, they are not considered the monies of the storekeeper nor did he take possession of them, and even though he received them from the treasurer.
+עד שיהיה המזבח מרצה – Therefore, if the wine soured or the fine-flour became infected with worms, the responsibility is upon is the storekeeper.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+אלו הן הממונים – fifteen kinds of officers and appointment to authority that are considered in our Mishnah were the daily offering in the Temple. However, these men that are considered were not at the same time, but the pious and the worthy in each generation he would appoint. But my teachers explained on account that the first appointees were appointed for this – thus this was their names. Therefore, the ones who came after them were called by their name
+על החותמות ועל הסלתות – it will be explained further in our Mishnah.
+על הפייסות – to teach the order of the lottery, who will merit with this service, and whom with that, as is explained in the Tractate Yoma (see Chapter 2, Mishnayot 1-4).
+על הקינים – those lacking atonement such as the man and/or a woman with a flux and a woman who just gave birth bring obligatory bird-offerings which are doves and pigeons – they put their monies in the shofar-shaped [chests] that are in the Temple. But those who are appointed over the shofar-shaped [chests] take the money and bring through them the bird-offerings, and someone who was wise, great in knowledge and a specialist had to be appointed, as we state in Tractate Avot (Chapter 3, Mishnah 18).
+שהיה פותח דברים וכו' – This is Mordecai Bilshan that came up [to the land of Israel] from the Diaspora, and he is called this because he mixed up many languages.
+על חולי מעים – because the Kohanim walk barefoot on the floor and eat a lot of meat and drink water, their intestines were ruined and they always needed a doctor to tell them: this is the good medication for the intestines.
+חופר שיחין – he was appointed to dig cisterns, pits and caves, in order that water would be found to drink for those who come up [to Jerusalem] on the Pilgrimage Festivals.
+גביני כרוז – that was his name of the man who would announce each morning in the Temple: “Arise, O Priests, to your Divine Service” and they would hear his voice from Jericho.
+על נעילת שערים – to lock the gates in the evening and to open them in the morning.
+על הפקיע – to whip the Kohanim and Levites that were found to be sleeping during their watches when they would guard the Temple at night, as we say in Tractate [Middot] (see Chapter 1, Mishnah 2, where it states that would use a stick – and not necessarily a strip of leather/strap used as a whip), whomever they would find sleeping they would beat him and burn his clothing. But in the Jerusalem Talmud, they would explain that he stripped the wicks of the Menorah and of the House of Water Drawing as we state in [Tractate Sukkah], the chapter “The flute-playing” (chapter 5) [Talmud Sukkah 51b -see Mishnah 3] – “from the warn-out pants and girdles of the Kohanim, they made wicks [and would kindle them].
+צלצל – a musical instrument that has a large sound, from the language תצילנה אזניו/it will be a loud shriek in his ears, “cymbal” in the foreign language.
+
+בית גרמו – the name of a family.
+על לחם הפנים – that would be made something like a breached chest and they were artisans in his action and in his baking to detach it from the oven so that it would not break and to make it so that it would not grow moldy.
+בית אבטינס – the name of a family that were experts in mixing the incense and they recognized a certain grass whose name was a smoke-raiser (name of a plant) and when they would mix it with the spices of the incense, the smoke of the incense would rise straight up like a stick.
+על הפרכות – to make new hangings when they were needed.
+המלביש – he was appointed to dress the Kohanim at the time of the Divine Service and to undress them after their service, and to preserve the priestly garments in the compartments that were designed for this.
+
+Mishnah 2
+
+גזברים – they are those under whose control are the sacred property of the Temple, and they redeem the valuation/assessment due of a person or animal dedicated to the Temple and the property set apart for the Temple’s usage and that which is sacred property of the Temple and all of the holy tasks that are performed through them.
+אמרכלין – they are higher than the treasurers and (Numbers 3:32): “The head chieftain of the Levites [was Eleazar son of Aaron the priest, in charge of those attending to the duties of the sanctuary],” which we translate [in Aramaic] as "ואמרכלין דממנא" and the language "אמרכל" - “he stated over everything,” and in Arabic we call him “Amir.” What did the seven officers/אמרכלין do? Seven keys of the courtyard were in their hands. If one of them wanted to open it up, he could not until all of them entered in together and the treasurers coming after them would open it and remove whatever they needed. And another level above that of the אמרכלין/officer/trustees (superintending the cashiers) was there, which was not mentioned in the Mishnah and it is brought in the Tosefta (Chapter 2, Halakha 15 – Lieberman edition), and they are two financial officers/controllers ("קתילוקין" ) and there were found five levels there: The High Priest, his assistant, the financial controllers, the trustees, treasurers.
+ואין עושין שררה פחות משנים – as it is written (Exodus 28:5): “they, therefore shall receive the gold, [the blue, purple, and crimson yarns and the fine linen]”; the least of many is two.
+
+Mishnah 3
+
+ד' חותמות היו במקדש – three seals for three libations [connected with animal sacrifices] that are divided with the cattle . The first seal was for libations for cattle and they are three-tenths of an Ephah of fine flour mingled with one-half a Hin of oil and one-half a Hin of wine for libation and their seal was an עגל/calf. And the second was a ram for libations of a ram – as the Aramaic translation of איל/ram isדכרא /ram and its libation is two-tenths of a fine flour mingled in one-third a Hin of oil and one-third a Hin of wine for libation. And the third was a kid for libations of a sheep one-year old and they were one Issaron (i.e., one-tenth of an Ephah) of fine flour mingled with one-quarter of a Hin of oil and one-quarter of a Hin of wine for libation. And the fourth was “sinner,” and they were libations of the rich leper that would bring three cattle and it requires ten Log of pure oil for the three sheep and to place on the earlobe and the thumbs, and they call it "חוטא" /”sinner” because we state in Tractate Arakhin (16a): “For seven things plagues come: [gossip, murder, false oaths, illicit sexual behavior; haughtiness, theft, and selfishness].”
+חמשה היו – to seals were for the leper.
+חוטא דל וחוטא עשיר – because a poor leper is unable to bring other than one cow, and if there was only one seal for a leper, they would give to the poor leper three-tenths, but the first Tanna/teacher held that the for the poor leper, they would give him the seal of the “kid,”/"גדי" and the Halakha is according to the first Tanna.
+וארמית כתוב עליהן – for most of their speech was in the Aramaic language.
+זכרים ונקבות – whether for libations of burnt offerings that don’t come other than from males or whether from libations of peace-offerings that come from males or females, for the burnt offerings and and peace offerings are those that require libations, as it is written (Numbers 15:3): “[and would present an offering by fire to the LORD from the herd or from the flock,] be it burnt offering or sacrifice, [in fulfillment of a vow explicitly uttered, or as a freewill offering, or at your fixed occasions, producing an odor pleasing to the LORD].”
+
+Mishnah 4
+
+נותן לו מעות – according to the libations that he needs.
+בא לו אצל אחיה שהיה ממונה – to purchase libations of the wines, oils, and sifted fine flours, in order that everyone who brings a sacrifice would not have to go back after the libations that are used for the purification of that which has been dedicated to the Temple.
+ואם הותירו הותירו להקדש – and we don’t say lest these monies were Yohanan’s that were mingled with the monies of the libations.
+
+Mishnah 5
+
+ממתינים לו עד הערב – Yohanan and Ahiyah join together, if they found excess monies in the hand on Yohanan corresponding to the seal that [if] one states that he lost it, and they give it to him.
+ושם היום כתוב – on the seal, a certain day and a certain month.
+מפני הרמאין – lest some found a seal that fell from his fell, either from Ahiyah or from Yohanan, and he comes now to take it. But on the day that he finds it, he is not permitted to take it out, as the person who lost it searches after it. And furthermore, one must suspect that lest he purchased the seal at the lowest market price and hid it until the market price became more expensive.
+
+Mishnah 6
+
+לשכת חשאים – on account that those who give money into it do so in secrecy and those who are supported from it take it in secrecy.
+ללשכת בדק הבית – to the chamber where they place in it all the holy [things] for Temple repairs.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+שלשה עשר שופרות – [thirteen] chests, narrow from the top and wide from the bottom curved like a Shofar because of the deceivers who would not be able to put in their hands into them to show themselves as if they are giving/putting into it, while they are taking from it, and further on, it will explain why there are thirteen chests and thirteen tables and in which location they are placed (see also Mishnah 5 in this chapter).
+שלש עשרה השתחויות – and further on (Mishnah 3) it will explain where they were.
+כנגד דיר העצים – a chamber/compartment (see also Tractate Middot, Chapter 5, Mishnah 4) where they would store there all the wood of the pile of wood on the altar of the Temple and it was in the northeast corner of the Women’s Court.
+ששם הארון נגנז – for King Josiah commanded that it be hidden below in the curved secret and tortuous path that Solomon built at the time when he built the Temple and knew that it would eventually be destroyed. And this is what is written in II Chronicles, chapter 35, verse 3: “He said to the Levites, consecrated to the LORD, who taught all Israel, ‘Put the Holy Ark in the House that Solomon [the son of David, king of Israel] built” (also compare Talmud Yoma 53b) and with it was hidden the staff of Aaron and the bottle of Manna (which was preserved) and the flask of anointing oil.
+
+Mishnah 2
+
+שהיה מתעסק – in his service (see also Tractate Middot, Chapter 2, Mishnah 5) removing the wormy parts from the wood/sorting it, and he had a blemish (i.e., he was unfit for the altar, for priestly service), and the work of those with a blemish was to prepare the wood for the altar, and any wood in which was found worms was unfit/disqualified for the altar.
+שהוא משונה – the stone was not even with the other stones of the floor, and he understood it (i.e., the Holy Ark) was taken from there and then returned.
+ביחוד – with certainty.
+
+Mishnah 3
+
+והיכן היו ההשתחויות – thirteen prostrations, as is taught in the Mishnah above (Mishnah 1 of this chapter), where they made them.
+שער עליון – the Temple was slanted going up from east to west, and the gate nearest to the west was the Upper Gate. And behind it was the Fuel Gate, which was the gate of the wood chamber, which was in the south of the [Temple] courtyard and it was called that name because they would bring in through there the wood of the altar that they would burn on the altar which is called the Fuel Gate.
+שער הבכורות – they would bring in there the first-born [cattle] that would be slaughtered there in the south.
+מים מפכים – as it is written in Ezekiel (47:2): “And I found water was gushing from [under] the south wall,” and that is south which is called “right-hand,” as it is written )Psalms 89:13): “North and south – [You created them; Tabor and Hermon sing forth Your name].” But see Ezekiel in prophecy that they would go out from the House of the Holy of Holies thin like the proboscides of locusts (see Tractate Pesahim, Chapter 3, Mishnah 5), and when they would arrive at this gate, they would grow strong/gather courage and become like the fulness of a small flask/jar and that is why they call them “gushing waters.”
+שער הקרבן – there they would bring in the Holy of Holies whose slaughter was in the north.
+שער הנשים – for in it, the women would enter to lay their hands on their sacrifice, according to the words of Rabbi Yosi who said that women lay their hands optionally, but according to Rabbi Yehuda and Rabbi Shimon, to stand near their sacrifice (see Talmud Eruvin 96b, Rosh Hashanah 13a and Hullin 85a).
+שער השיר – through that path they would bring in the musical instruments.
+שבו יצא יכניה בגלותו – when he when to the Temple to prostrate and to get permission when he went to Babylonia in the Diaspora, and he left through the path at that gate.
+שער ניקנור – it is explained in Yoma 38a in the chapter: “The officer said to them”/אמר להם שממונה (i.e., the Prefect over the Priests).
+פשפשין – small gates within the larger gates and even they are from the count/number of thirteen gates, and even though the gate leading to the room (in the Temple) in which the fire is perpetually maintained (see Tractate Tamid, Chapter 1, Mishnah 1 and Tractate Middot, Chapter 1, Mishnah 1, as well as Tractate Shabbat Chapter 1, Mishnah 11), also had a wicket, it was not considered because it was the smallest of them all, but the others were all slightly larger, and these of our Mishnah, of the thirteen gates, we establish in the Gemara in the Jerusalem Talmud like Abba Shaul the son of Hanan, but the Sages state that there were seven gates in the courtyard, but they hold that these thirteen prostrations correspond to the thirteen breaches made by the Grecian kings in the courtyard (see Tractate Middot, Chapter 2, Mishnah 3), and when the Hasmonean kings rose up and defeated them and repaired the breaches, they established thirteen sites of prostration corresponding to every breach that had been repaired.
+
+Mishnah 4
+
+אך של שיש מניחי את האברים – after the dissection, they arrange them (i.e., the parts of the offering – the limbs) on the table until the Kohanim would bring them up, but they did not make them (i.e., the tables) of silver or gold for there is no poverty in the place of wealth, since the gold and the silver cause them (i.e., the parts of the offerings) to get hot and smell badly, whereas the marble cools them off and preserves them so that they do not smell badly, but they would not rely on a miracle that the holy meat never smelled badly (see Tractate Avot, Chapter 5, Mishnah 5, - "ולא הסריח\התליע בשר הקדש מעולם" ).
+ועל של כסף כלי שרת – that they would remove each morning ninety-three service vessels, as is taught in the Mishnah [of Tractate] Tamid (Chapter 3, Mishnah 4).
+נותנים לחם הפנים בכניסתו – after it was baked until they would set it up on the table.
+ועל של זהב ביציאתו – and it would be placed there until the time of its division [among the priests].
+שמעלין בקודש ולא מורידין – for since they removed it from on top of the golden table, and they don’t lower it to place it on one of silver.
+
+Mishnah 5
+
+תקלין תדתין – as it explains in on Mishnah, upon which they place the Shekaliim of this year. And when the time of Terumah offering arrives, the treasure takes out all the Shekalim that are in the horn-shaped [chest] and places them in the compartment/chamber in order that they may give Terumah from them. And the second [horn-shaped chest] has written on it “Old Shekel-dues” and whomever had not brought his Shekel in that year brings in the year after that and places it in the same horn-shaped chest, and the treasurer takes them and puts them in the remnants of the compartment/chamber. And on the third [chest] is written on it “Bird Offerings,” and they are large turtle doves. And on the fourth is written “Young Birds for Burnt Offerings,” which are small pigeons and all of them are for Burnt Offerings. But those who bring obligatory bird-offerings give the money or the birds into the hand of the Kohen, and they do not place the money in the horn-shaped chest. But the reason is explained in the Jerusalem Talmud – because of the mixing up of [the monies] lest one of the owners of the bird-offerings dies, for it is found that the waters of the sin-offering whose owners died that depart life are mixed up with them. But the Rabbis do not concern themselves with this, for they hold that in the horn-shaped [chest] for bird offerings, they place the monies of obligatory bird-offerings and with all of the monies found in it, they offer one bird sin-offering and another as a burnt offering, and the second, all of which are free-will donations and are sacrificed as burnt-offering, and the Halakha is according to the Sages.
+עצים – A person who donates wood for the pile of wood on the altar in the Temple puts their monetary value into it.
+לבונה – A person who donates frankincense puts monies into it and the treasurers take the monies that are in the shofar-shaped chest and purchase from them frankincense and they offer the incense on the altar.
+זהב – The person who donates gold places it there, or its financial equivalent and this is for the innermost of the Temple (i.e., the Holy of Holies), that is to say, the service vessels, for the bowls out of which the sprinkling is done were called golden atonement in Ezra (1:10) and [First] Chronicles (28:17) since the Kohen would cleanse his finger with them between each sprinkling and between gifts of sin-offerings, and the left-overs that are on the finger are invalid.
+ששה לנדבה – the remaining six shofar-shaped [chests] are for free-will offerings. On the first, it is written on it "מותר חטאת" – the surplus monies for sin-offerings; and the second is "מותר אשם" – the surplus money for guilt offerings. The third is מותר קיני זבים וזבות ויולדות" - the surplus money for bird-offerings of men and women who had suffered a discharge and of women after childbirth. And the fourth is "מותר קרבנות נזיר" – surplus money from the offerings of a Nazirite. The fifth is מותר אשם מצורע – surplus money from guilt offering of a leper. The sixth is "נדבה סתם" – freewill offering – voluntary contributions for offerings on the Altar. But the person who separated monies for a sin offering and purchased his sin-offering and there was surplus from the monies, he casts the surplus into the shofar-shaped [chest] that the words: “surplus monies for sin-offerings” are written upon it and similarly, surplus monies from guilt-offerings he throws into the shofar-shaped [chest] on which it is written “surplus monies for guilt-offerings,” and similarly for all of them. But the shofar-shaped chest that has “freewill offerings” written up on it, anyone who wants to donate something to the altar plces it into that one.
+
+Mishnah 6
+
+לא יפחות מב' גזרים – a person who donates an unspecified [amount of] wood should not donate less than two logs, like those that are arranged on the pile of wood on the altar in the Temple and their measurement is known. And especially, a person who donates an unspecified [amount of] wood, but a person who desires to bring even one piece of wood should bring it.
+לא יפחות מן קומץ – for this is the measure of frankincense that comes with the meal-offering as it is written (Leviticus 6:8): “A handful of the choice flour and oil of the meal offering shall be taken from it, with all the frankincense that is on the meal offering, [and this token portion shall be turned into smoke on the altar as a pleasing odor to the LORD].” Just as the lifting of the meal-offering is with a handful, so also the frankincense is with a handful, but if he wants to bring even a particle/drop of frankincense, he can bring it. But a person who donates gold unspecified, should not [bring] less than a Dinar of gold, but this is when he mentioned the shape/form of the coin. But, if he did not mention a coin, but just gold, unspecified, he brings even a hook/curved pin which is a kind of small fork.
+אשם הוא אשום אשם לה' – but this Biblical verse (Leviticus 5:19) is difficult from its beginning to its end. The words "אשם הוא"/”it is a guilt offering implies that his existence and his going, that which is eaten is for the Kohanim and the guilt-offering is for God, implying that it is all for God. But Jehoiada the [High] Priest expounded: "אשום אשם לה'" /”he has incurred guilt before the LORD”: Everything that comes on account of a sin and on account of guilt, for example, he separated monies for a sin-offering and a guilt-offering and there was a surplus from them, he should take that surplus as burnt-offerings. “The meat is for God, and the hides go to the Kohanim and it is found that these two Biblical verses are established. He has incurred guilt before God and a guilt offering to the priests. Where do we find this Midrash concerning Jehoiada, as it is written in II Kings (12:17) regarding Jehoiada? “Money brought as a guilt offering or as a sin offering was not deposited in the House of the LORD; it went to the priests.” But it is impossible to state that the money that was sanctified for the sake of a sin-offering and for the sake of a guilt-offering that the Priests should benefit from it, but by force, this is how it should be understood: They should make of it something from it that the Kohanim will benefit from – that is burnt offerings, for the hides go to the Kohanim.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+מעות שנמצאו. קרוב לשקלים יפלו לשקלים – for after what is near we follow, as It is written (Deuteronomy 21:3): “The elders of the town nearest to the corpse,” and the one who states majority and near, follows after the majority; our Mishnah establishes that such as a case when Shekalim and freewill donations are equivalent.
+מחצה על מחצה יפלו לנדבה – for they (i.e., freewill offerings) are more stringent than Shekalim, since they are all burnt offerings, but sometimes Shekalim are brought as sin-offerings which are consumed by Kohanim. But furthermore, the remnants of the Shekalim are used for the walls of the city and its towers.
+מחצה על מחצה יפלו ללבונה – for frankincense is itself a sacrifice but wood is the requirement of a sacrifice.
+מחצה על מחצה יפלו לגוזלי עולה – In the Jerusalem Talmud (Shekalim 19a), it raises an objection: it is all right if it is closer to young pigeons for burnt offerings, since according to the Torah, we follow after that which is nearer as if they are definitively from the young pigeons for burnt offerings. But, if it is half-way between them, out of doubt, we cast them in a stringency to the young pigeons for burnt offerings, but the woman who brought these monies, with what shall she gain atonement? For perhaps, they fell from obligatory bird-offerings and when you offer from them pigeon burnt-offerings, with what shall the woman gain atonement? And it (i.e., the Jerusalem Talmud) responds that the Jewish court that is appointed over the bird-offerings takes from the community [offerings] according to those monies that were found and causes them to be acquired by the owners of the monies that were found and they offer from them bird-offerings on the doubt, and the sin-offering will not be consumed.
+
+Mishnah 2
+
+לעולם מעשר – even all of the entire year, since the pilgrims for the Festivals do not manage to spend all of their Second Tithe [monies] and leave them for their relatives or their beloved ones to consume them all year in Jerusalem. And the essential Mitzvah of consuming Second Tithe is peace-offerings. Therefore, most of the cattle that is sold in Jerusalem on all the days f the year are acquired with the money of the [Second] Tithe, and even though that one can say that perhaps they fell from the sellers and were already redeemed, since the buyers are the majority since several people purchase from one merchant, we state that they are purchases but not redeemed, and they are [Second] Tithe.
+ובהר הבית חולין – and even on the Festival (i.e., the Intermediate Days), for most of the monies in people’s hands are of [Second] Tithe which are non-holy, and we follow according to [what the case is] the majority of the year. Devoted objects/sacrifices from before the Festival, young birds are found near their nests.
+בירושלים – that is not in the market for cattle.
+בשעת הרגל הכל מעשר – for we do not follow after the majority of the year because the market places/streets of Jerusalem used to be swept every day and if it would fall earlier, it is already found. But the Temple Mount was not swept because it is high and the wind sweeps and removes all the dust and also no man is permitted to enter the Temple Mount with the dust that is on his feet, therefore, there is no dust found there.
+
+Mishnah 3
+
+אברים עולות – since it has been dissected in the manner of the dissection that has been explained for burnt-offerings, it is known that they are of the burnt offerings.
+חתיכות חטאות – for we consume nothing in the Temple courtyard other than sin-offerings and guilt-offerings.
+ובירושלים זבחי שלמים – for most of the meat eaten in Jerusalem is that of peace-offerings.
+זה וזה – whether it is found in the Temple courtyard or whether it is found in Jerusalem.
+תעובר צורתן – because they have been defiled through being given up/discarding from the mind and are prohibited for eating but we cannot despise them and burn them until they have clearly been defiled. Therefore, they require that its status must be altered/let its appearance be gone (i.e., the flesh looks disfigured by beginning to decay), which is that they be defiled through portions of sacrifices left over beyond the legal time and bound to be burned or the status must be altered for peace-offerings – which is until the third day.
+נמצאו בגבולים – in the cities of Israel.
+אברים נבלות – for it is the manner that we sever the carrions (i.e., animals that died a natural death) into limbs and cast them into the streets so that the dogs would eat them.
+חתיכות מותרים – for it was not customary to dissect the carrions to pieces but the fit parts, it was customary to cut them into small pieces to sell them to Jews or to place it into the pot, and this law applies in a city that is completely Jewish; but in a city where there are heathens, even the pieces are forbidden.
+שהבשר מרובה – we don’t dissect the flesh into small pieces but cook it by limbs.
+
+Mishnah 4
+
+זכרים עולות – for we assign that it (i.e., the animal) left from Jerusalem for most of the males that are in Jerusalem are burnt offerings, and most of the females are peace offering sacrifices.
+הראוי לפסחים – a year-old male from the sheep or the goats.
+פסחים – and he who finds it is permitted to him to offer it as his Passover offering. But if its owner comes afterwards, he should give him its monetary value.
+קודם לרגל שלשים יום – from the time that they begin to expound upon the laws of Passover, and a person separates his Passover-offering. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+היו ממשכנין את מוצאיה – a person who would find a burnt offering or a peace offering, they would exact a pledge from him until he would bring its libations from his own – three-tenths of an Ephah for a bull and two-tenths of an Ephah for a ram and one-tenth for a lamb.
+מניחין אותה ובורחים – in order that he would not be liable for its libations.
+
+Mishnah 6
+
+שבעה דברים – that he considered for them and continuing.
+נכרי ששלח עולתו – for we expound [the words] "איש איש"/”every person” which teaches that heathens make votive offerings and freewill offerings like Jews do.
+שתהא מנחתו – one-tenth of an Ephah that the High Priest would offer each day, one-half of it in the morning and one-half of in the evening.
+קריבה משל צבור – as it is written (Leviticus 6:11): [“Only the males among Aaron’s descendants may eat of it, as their due] for all time [throughout the ages from the LORD’s offerings by fire].” This law will be for eternity, meaning to say, from the community, from the sacred donations of the chamber.
+רבי יהודה אומר משל יורשים – as it is written (Leviticus 6:15): “And so shall the priest, anointed from among his son to succeed him, [shall prepare it; it is the LORD’s – a law for all time – to be turned entirely into smoke],” and this implies that the Kohen that was anointed who died, succeeding him, one of his sons shall prepare it.
+ושלימה היתה קריבה – when it comes from the community, according to Rabbi Shimon, or from the heirs, according to Rabbi Yehuda. A full tenth was offered and not a one-half tenth. Rabbi Shimon derives it from "כליל תקטר"/”to be turned entirely into smoke” (Leviticus 6:15), that he should not offer incense in halves but whole, when it comes from the community. But Rabbi Yehuda derives it as it is written (Leviticus 6:15): “from among his son to succeed him, prepare it,” that one of his sons will offer incense after his father dies, that is, the heirs will prepare it and not half of it, and the Halakha is according to Rabbi Yehuda that it comes from the heirs. But that our Mishnah states that the Jewish court instituted a condition, according to the words of Rabbi Shimon that it should come from the community. But it is not from the Torah – the Gemara (Jerusalem Talmud Shekalim 20b) explains that there were two enactments at first that from the Torah it was offered from the community, since it was written “ a law for all time” (Leviticus 6:15) as we have stated. Since we saw that the chamber was hurried, they enacted that it would be collected from the heirs. Since they saw that they were negligent with it, they established to be from the Torah, and it was found now to be offered from the community with the condition of the Jewish court that it would be established by the Torah.
+
+Mishnah 7
+
+שיהיו הכהנים נאותין בהן – specifically regarding the consuming of the sacrifices. But, regarding the eating of non-holy things, even the salting of non-holy things that are eaten in the Temple courtyard with the sacrifices in order that the sacrifices would be eaten with satiation, they don’t enjoy them (i.e., the salt and the wood).
+שלא היו מועלין באפרה – for from the Torah, they cannot commit religious sacrilege with its ashes, as it is written (Numbers 19:9): “[A man who is clean shall gather up the ashes of the ow and deposit them outside the camp in a clean place, to be kept for water of lustration for the Israelite community.] It is for cleansing.” Through it they commit religious sacrilege but they don’t commit religious sacrilege through its ashes, but since they saw that they were despising it, they decreed that through its ashes is religious sacrilege because they saw that they separated themselves from the doubt of sprinklings, they established it as from the Torah.
+ועל הקינין הפסולות – those obligated for bird-offerings they bring the money and place it into shofar-shaped chest and the Jewish court takes the money and purchases with them the bird-offerings and the owners go to them and rely upon the Jewish court that they will offer their bird-offerings but if the birds flew off or were found to be invalid, it is a condition of the Jewish court that they would take others from the monies of the chamber and give possession to the owners and fulfill through the their religious obligation.
+רבי יוסי אומר – the one who regularly supplied the bird-offerings who fixed the price with the treasurers to sell them all the bird sacrifices that are needed, he is obligated to exchange all that is found in them something invalid, as is taught in the Mishnah (nine) above in the chapter “The Sacred Contributions”/"התרומה", he doesn’t receive his funds until the Altar is satisfied. But if the wine fermented or the fine flour became wormy, they return it to him and he returns the money, and the Halakha is according to Rabbi Yosi, for this is what we say in the Jerusalem Talmud that it is a condition of the Jewish court that whomever supplies the bird offerings supplies that which becomes lost or that is invalid.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כל הרוקין הנמצאים בירושלם אהורים – and we do not encourage the spittle of a man or woman suffering from an emission because they defile humans and utensils because we follow after the majority.
+חוץ משל שוק העליון – because heathen launderers were found there and the Sages decreed concerning the heathens that they would be like men with a flux in all their matters, and their spittle is ritually impure. But there are those who state that that since the Upper Market did not have the benefit of the crossing found there (i.e., “foot traffic”) and men and women with a flux were alone and distanced themselves from other people that were found there.
+שבאמצע טמאים – because men and women with a flux are frequently there and walk in the middle of the roads, and the ritually pure individuals remove themselves to the sides of the roads – in a place where there is not much walking found, and are careful of all ritually impure that they should not come in contact with them, but at the time of the Festival, when the majority of Jews are ritually pure, the ritually impure remove themselves to the sides so that they do not defile the people, and the ritually pure walk in the middle of the roads; therefore, at the time of the Festival, the spittle that is found in the middle of the road is ritually pure, but that which is on the sides is ritually impure, and the Halakha is according to Rabbi Yosi.
+
+Mishnah 2
+
+דרך ירידה לבית הטבילה – there were two paths to the ritual path – on one, they go down and on the other they go up – so that the ritually impure do not come in contact with the ritually pure, and that of the path going down is certainly impure, because they fell from the hand of those bringing them for ritual immersion.
+שלא כירידתן עלייתן – for one their descent, they were definitely ritually impure; therefore, they would bring them down to the place of ritual immersion and upon their ascent they were ritually pure after they had been immersed.
+רבי יוסי אומר כולן טהורין – they did not make the decree on doubtful utensils in Jerusalem and the Halakha is according to Rabbi Yosi.
+
+מריצה – a tool that crushes and breaks in it the bones of the dead when they want to bring them in a basket to take them from place to place.
+
+Mishnah 3
+
+שוחט בה מיד – for certainly, its owner immersed it [in a ritual bath] from yesterday in order that it would have a sunset (required after purification, to be deemed entirely clean) and that it would be appropriate to slaughter with it on the day of the Eve of Passover.
+בשלשה עשר שונה ומטביל – meaning to say, even though it is possible to state that its owner already immersed it [in a ritual bath], the person who finds it must immerse it a second time for perhaps, its owner had not immersed it and they had a while to wait until it was close to darkness, and even though they did not decree on doubtful utensils in Jerusalem because the stringency of holy objects required immersion for it. But Maimonides explained [the word] "שונה" /”a second time,” to mean to sprinkle upon it for it had become ritually impure through contact with the dead, and he sprinkled [from the ashes of the red heifer] on the third day (see Numbers 19:12), and now sprinkles once again upon it and afterwards immerses it.
+
+בזה ובזה – whether on the thirteenth or the fourteenth [of Nisan].
+שונה ומטביל – he immerses it again for the hatchet/curved cutting tool is not appropriate other than for the Hagigah/the Festival Offering for the breaking of a bone is permitted on it, and in the Gemara of Pesahim (Tractate Pesahim 70b) establishes that at the time when the Nasi/head of the Sanhedrin is on his deathbed on the thirteenth [of Nisan], for if he would die, the entire community will be ritually impure and will sacrifice the Passover offering in defilement, but they would not to ritually purify the utensils; therefore, the knife that one needs for the slaughtering of the Passover offering – this is one doubt, for perhaps the Nasi won’t died and they will make the Passover offering in ritual purity, they immerse it and there is a presumption that they purified it on the thirteenth day in order to slaughter the Passover offering on the fourteenth. Bu the hatchet/curved cutting tool, there are two doubts: a) perhaps the Nasi will die and they will make the Passover offering in a state of ritual defilement and they don’t bring the Hagigah/Festival offering, and there is no need for the hatchet/curved cutting tool, and even if he doesn’t die, perhaps the Passover offerings are many and they don’t do the Hagigah/Festival Offering on the fourteenth; therefore, they don’t immerse it and b) it has the presumption that it they did not purify it.
+חל י"ד להיות בשבת שוחט בה מיד – but we don’t say that since it is Shabbat, we will not slaughter it out of a doubt that perhaps it was ritually impure and it is found that the Passover offering was ritually impure, and we desecrate the Sabbath not at the place of a commandment. But my teachers explained that we slaughter it immediately with a hatchet/curved cutting tool stating that even though there is no Festival offering/Hagigah on the Sabbath, nevertheless, there is a presumption that he immersed it from the Eve of the Sabbath (i.e., Friday) for the need of the Festival offering/Hagigah on the fifteenth [of Nisan].
+בחמשה עשר שוחט בה מיד – because the entire people knows that sprinkling and immersion are prohibited on the Jewish festival/Yom Tov, and we immerse everything from before the Jewish festival.
+נמצאת – the hatchet/curved cutting tool
+קשורה לסכין – is tied to the knife. We stated that it was definitely immersed with the knife, but Maimonides explained that it is found that an undefined knife is tied with another known knife, it is like the known knife; if it (i.e., the known knife) is ritual impure, it (i.e., the other knife) is ritually impure; if it (i.e., the known knife) is ritually pure, it (i.e., the other knife) is ritually pure.
+
+Mishnah 4
+
+פרוכת שנטמת בולד הטומאה – [the Curtain] that touched ritually impure liquids that the Sages decreed regarding these liquids that they defile utensils, as a decree because of the liquid of a man or woman with a flux, such as his spittle or nocturnal emission, which are one of the original or direct causes of Levitical uncleanness, and from the Torah, they defile humans and utensils.
+מטבילין אותה בפנים – and it does not require being sent outside of the camp of the Divine Majesty (from the entrance of the court and further), because it is was not defiled other than by a secondary cause of Levitical uncleanness.
+ומכניסין אותה מיד – and it does not require having a sunset (after immersion) for complete purification.
+נטמאת באב הטומאה – with an unclean reptile or a carrion.
+מטבילין אותה בחוץ – we immerse it outside for it requires being sent out [of the camp] as we state in the last chapter of Tractate Eruvin (Chapter 10, Mishnah 15; Talmud Eruvin 104b), that a person who brings in an unclean reptile in the Temple is liable.
+
+Mishnah 5
+
+נימין – “Lytzish” in the foreign language.
+עשרים וארבעה חוטין – because it is made from blue, purple and crimson yarns and fine linen and each and every species, its thread is doubled six times as is mentioned in Yoma (Talmud Yoma 87a).
+ארכה מ' ורחבה כ' – like the measure of the hall leading to the interior of the Temple (see Tractate Middot, Chapter 4, Mishnah 7), that its height (it should be “length,” based upon the commentary of the Tosafot Yom Tov) was forty cubits and its width was twenty cubits (see also Tractate Middot, Chapter 3, Mishnah 6; but we also learn in Chapter 3, Mishnah 7 that the height was also forty cubits).
+ושמונים ושתים רבוא – this was the number of threads from which it was made. Another explanation: the number of gold dinars that they spent on it. But there are books in which it is written in them that “that with twenty thousand and eighty,” meaning to say that there eighty-two young virgins were engaged in making it.
+ושלש מאות כהנים היו מטבילין אותה – utensils that were completed even though they were completed in ritual purity, require immersion for holy things, as is found in Tractate Hagigah (Chapter 3, Mishnah 2). The three hundred Kohanim that are taught in our Mishnah is the language of hyperbole and exaggeration, for they did not require so many Kohanim to immerse it.
+
+Mishnah 6
+
+הכל ישרף בפנים – in the large place where the ashes of sacrifices were deposited which was in the Temple courtyard for there they would burn the unfit/disqualified meat of the most holy sacrifices for everything that was disqualified/unfit for the holy sacrifice, we burn it in the holy [precincts].
+חוץ מנטמא באב הטומאה בחוץ – for since its defilement is stringent and its disqualification occurred outside, one cannot bring it into the Temple courtyard to burn it for its disqualification did not occur in the holy [precincts].
+חוץ משנטמא בולד הטומאה בפנים – for it has two [leniencies]: its defilement was inside, and the leniency of its ritual defilement, but if it was defiled by a primary uncleanness, we do not cause the delay of the ritual defilement inside until it is burned but we remove it immediately and burn it outside.
+
+Mishnah 7
+
+את שנטמא בולד הטומאה בין בפנים בין בחוץ ישרף בפנים – since it is ritually pure from the Torah, even if it became defiled outside, we must fulfill its burning in the holy [precincts].
+
+Mishnah 8
+
+מחצי כבש ולמטה במערב – the Kohanim/priests who obtained the privilege by the arbitration regarding the limbs of the daily offering to bring them up would not bring them up all at one time, but would place them on the ramp and walk to the chamber of Hewn Stones (where the Sanhedrin sat) to recite the Shema and afterwards return and offer up the limbs on top of the Altar as it is taught [in our Mishnah] here, that they are placed on the lower half of he Altar-slope. For the ramp was thirty-two cubits long and from its half-way point downward, they would place them, and the width of ramp was sixteen cubits and on its lower half to the western side, they would place them (i.e., the limbs of the daily offering).
+ושל ראשי חדשים – from it half-way point and upwards which is on the rim of the Altar that surrounds it and toward the east.
+אינן נוהגים אלא בפני הבית – Shekalim because they are for the needs of a sacrifice, and since there is no sacrifice, there are no Shekalim. But regarding the First Fruits, as it is written (Exodus 23:19): “The choice first fruits of your soil you shall bring to the house of the LORD your God." At the time when you have a Temple, you have First Fruits; when you don’t have a Temple, you don’t have First Fruits.
+אבל מעשר דגן וכו' נוהגים בפני הבית ולשא בפני הבית – for the Holiness of the Land [of Israel] is never invalidated. Therefore, it is necessary to separate out Terumot and Tithes and for the Tithe of Cattle, you must separate a tenth. But in Tractate Bekhorot (see Chapter 9, Mishnah 1), they stated that they invalidated the tithe of the cattle so that it should not come regarding it as a stumbling block/snare.
+המקדיש שקלים ובכורים – which was not practiced other than when the Temple stood, but if one separated them when the Temple no long existed, they are sanctified.
+בכורים אינן קדש – since it is explicitly written concerning them (Exodus 23:19): “you shall bring to the House of the LORD your God,” even if he had separated them post-facto, they are not holy and the name/title of Bikkurim/First Fruits does not take effect upon them because the Temple doesn’t exist. But Maimonides explains that one who sanctifies Shekalim and First Fruits for the upkeep and maintenance of the Temple that he already has, but according to his explanation, the reason for why, according to Rabbi Shimon that Shekalim are holy, and First Fruits is not holy is not clear. But the Halakha is according to Rabbi Shimon.
\ No newline at end of file
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@@ -0,0 +1,470 @@
+Bartenura on Mishnah Shekalim
+ברטנורא על משנה שקלים
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה שקלים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>באחד באדר משמיעין על השקלים.</b> ב״ד שולחים בכל ערי ישראל ומכריזין שיביאו שקליהן. לפי שבאחד בניסן צריך להביא קרבנות צבור מתרומה חדשה, דכתיב (במדבר כ״ח:י״ד) זאת עולת חודש בחדשו לחדשי השנה. חדש והבא קרבן מתרומה חדשה, וילפינן חדשי השנה דהכא, מראשון הוא לכם לחדשי השנה (שמות י״ב:ב׳), הילכך מקדימין שלשים יום דהיינו מאחד באדר להכריז שיביאו שקליהם:
+<b>ועל הכלאים.</b> מכריזין שימעטו הזרע האחר עד שלא ישאר בו רובע קב לסאה, כדתנן בפ״ב דכלאים כל סאה שיש בו רובע קב ממין אחר ימעט. ורבותינו פירשו, דלאחר שגדלו הזרעים אפילו אחד באלף צריך לעקור הכל, דכל תרי מילי דכל חד לחודיה שרי ונאסרו על ידי תערובת לא שייך בהו ביטול, דדוקא כשמין אחר מעורב בשעת הזרע א״צ כי אם למעט, דמדאורייתא חד בתרי בטיל ולא מקרי זורע כלאים, אלא מפני מראית העין בעלמא צריך למעט. אבל לאחר שגדלו לא שייך בהו ביטול וצריך לעקור את הכל ולא ישייר אלא אחד מן המינים:
+<b>בחמשה עשר בו קורין את המגילה בכרכין.</b> המוקפין חומה מימות יהושע בן נון. איידי דבעי למתני דבחמשה עשר באדר שלחנות יושבין במדינה, תני נמי כל מה שהיו עושין בו ביום:
+<b>ומתקנים את הדרכים ואת הרחובות.</b> השווקים שנתקלקלו בגשמים בימות החורף, מתקנים אותם בשביל עולי רגלים. ואית דמפרשי בשביל הרוצחים המכים נפש בשגגה שיוכלו לנוס מפני גואל הדם, כדכתיב (דברים י״ט:ג׳) תכין לך הדרך:
+<b>ואת מקואות המים.</b> אם נתרבה בהן טיט מנקין אותן, ואם נחסר שיעורן ממשיכין להם מים שאובים ומשלימין אותן לכשיעור אם היה שם רוב ארבעים סאה מן הכשר:
+<b>ועושים כל צרכי רבים.</b> כגון דיני ממונות ודיני נפשות, ודיני מכות, ופדיית ערכים וחרמים והקדשות, והשקאת סוטה, ושריפת פרה, ורציעת עבד עברי, וטהרת מצורע, ושולחין לפתוח בורות של מים מכונסים כדי שיהיו מצויין לעם לשתות מהן בימות החמה. דכל הנך צרכי רבים נינהו:
+<b>ומציינין את הקברות.</b> שלא יאהילו עליהם הכהנים ועושי טהרות. והציון הוא שממחים סיד ושופכים אותו סביב הקבר, ובימות הגשמים היה הסיד נימוח וצריך לחזור ולציינו:
+<b>ויוצאים.</b> שלוחי בית דין:
+<b>אף על הכלאים.</b> ואע״פ שכבר הכריזו עליה באחד באדר, לא היו סומכים על ההכרזה, דשמא לא עקרום בעלים. והיו הם יוצאים ועוקרים אותם: 
+
+Mishnah 2
+
+<b>היו עוקרים ומשליכים לפניהם.</b> לפני בעלי השדות כדי שיתביישו. והיו בעלי שדות שמחים שמנכשים להם שדותיהם, ועוד שהיו נותנים אותן לפני בהמתן. התקינו שיהיו משליכים אותן בדרכים. ועדיין היו בעלי שדות שמחים שהיו מנכשים להן:
+<b>התקינו שיהו מפקירין כל השדה.</b> דהפקר בית דין הפקר: 
+
+Mishnah 3
+
+<b>במדינה.</b> בירושלים. והיו מחליפין מחצית השקל לאנשים שמביאים כל אחד ממטבע מדינתו ואינו יודע כמה מהם יוצאים למחצית השקל:
+<b>ישבו במקדש.</b> לפי שהיה הזמן מתקרב היו יושבים במקדש כדי שימהרו להביא. ורמב״ם פירש, שכל ערי ישראל קרויין מדינה, ובעשרים וחמשה בו היו יושבים במקדש בירושלים:
+<b>התחילו למשכן.</b> מי שלא הביא שקלו:
+<b>את מי ממשכנין לוים.</b> לאפוקי ממאן דאמר שאין ממשכנין את הלוים דכתיב (שמות ל׳:י״ד) כל העובר על הפקודים מבן עשרים שנה ומעלה, ולוים לא היו נמנים מבן עשרים:
+<b>אבל לא נשים.</b> ונתנו איש כופר נפשו (שם) כתיב, ולא אשה:
+<b>ולא עבדים.</b> דאין עבדים חייבין אלא במצות שנשים חייבות:
+<b>וקטנים.</b> אפילו הביא שתי שערות והוא פחות מבן עשרים:
+<b>שוב אינו פוסק.</b> אביו, משהתחיל. ואם מת אביו הוא שוקל על ידי עצמו:
+<b>ואין ממשכנין את הכהנים.</b> ואף על פי שחייבין במחצית השקל:
+<b>מפני דרכי שלום.</b> לפי שעבודת הקרבנות עליהם חולקים להם כבוד וסומכים עליהם שלא יעכבו את שקליהם. ואי נמי יעכבו ולא יתנו, בית דין מתנה עליהם שיהיה להם חלף עבודתם כמו שנותנים מתרומת הלשכה לשאר עושי מלאכת הקודש כדמפרש לקמן: 
+
+Mishnah 4
+
+<b>כל כהן ששוקל אינו חוטא.</b> ואף על פי שאינו חייב לשקול. וסד״א אם שוקל נמצא קרבן צבור קרב משל יחיד, קמשמע לן דאינו חוטא לפי שהוא מוסר אותו מחצית השקל לצבור לגמרי, ולא חיישינן שמא לא יגמור למסרו יפה:
+<b>כל כהן שאינו שוקל חוטא.</b> וקרא דכל העובר על הפקודים דריש ליה הכי, כל העובר בים סוף דהיינו כהנים לוים וישראלים שכולן עברו את הים על הפקודים, בין אותן שנמנו לבדן בין אותן שנמנו עם ישראל, יתן תרומת ה׳. ואף על גב דבפרשת אלה פקודי כתיב וכסף פקודי העדה מאת ככר וגו׳ לשש מאות אלף ושלשת אלפים וכו׳, ההוא בתרומת האדנים הוא דכתיב, ובאותה תרומה לא היה שבט לוי, אבל בתרומה של קרבנות צבור הושוו בה כהנים לוים וישראלים:
+<b>לעצמן.</b> להנאתן. ולאו דרשא היא, דדוקא במנחת כהן לבדו אמר קרא כליל תהיה, ולא באותה שיש לו בשותפות עם הצבור. והלכה שכהנים חייבים ליתן מחצית השקל ואין ממשכנין אותן מפני דרכי שלום: 
+
+Mishnah 5
+
+<b>מקבלין מידם.</b> ובתנאי שימסרום לצבור לגמרי, כי היכי דלא להוי קרבן צבור קרב משל יחיד:
+<b>קיני זבים וזבות.</b> תורים ובני יונה שזבים וזבות מביאים. ובכותים בלבד מיירי, דאין זבים וזבות בעובדי כוכבים:
+<b>כל שהוא נידר ונידב מקבלין מידם.</b> דתניא [מנחות עג.] איש איש, לרבות את הגוים שנודרים נדרים ונדבות כישראל. ואין לי אלא עולה כדכתיב (ויקרא כ״ב:י״ח) אשר יקריבו לה׳ עולה, שלמים מנין, תלמוד לומר לכל נדריהם. מנין לרבות העופות והמנחות היין והלבונה והעצים, תלמוד לומר לכל נדריהם ולכל נדבותם:
+<b>וכן הוא מפורש על ידי עזרא.</b> כשרצו הכותים לסייען ושלחו להם נבנה עמכם כי ככם נדרוש לאלהיכם, מה השיבו להם, לא לכם ולנו לבנות בית בשותפות לאלהינו, ולכם אין חלק וצדקה וזכרון בירושלים: 
+
+Mishnah 6
+
+<b>קלבון.</b> קל בון. כלומר דבר קל ומועט שמוסיפין על מחצית השקל להכריע ביניהם:
+<b>השוקל ע״י אשה [כו׳] פטור.</b> כגון שהלוה להם, דכיון דפטורים הן לא מחייבי בקלבון. ואי לא הלוה להם אלא שפורע בשבילם, אפילו שוקל בשביל בר חיובא פטור מן הקלבון כדלקמן:
+<b>אם שקל על ידו ועל יד חבירו.</b> בשהלוהו מיירי, ושוקל שקל שלם מחצית השקל בשבילו ומחצית השקל שמלוה לחבירו:
+<b>חייב קלבון אחד.</b> דסבר הנותן מחצית השקל הקצוב בתורה פטור מן הקלבון, דכתיב זה יתנו, כזה יתנו ולא יותר. וב׳ ששקלו שקל שלם אין נותנין אלא קלבון אחד:
+<b>ר׳ מאיר אומר שני קלבונות.</b> ר״מ סבר השוקל מחצית השקל חייב בקלבון, הלכך שנים ששקלו שקל שלם חייבין ב׳ קלבונות. ואין הלכה כר״מ:
+<b>הנותן סלע.</b> דהיינו שקל שלם לשולחני של הקדש, ונוטל ממנו מחציתו שנשאר לו ממנו. ושקל האמור כאן היינו מחצית השקל:
+<b>נותן ב׳ קלבונות.</b> בהא מודה ת״ק דנותן ב׳ קלבונות, אחד קלבון להכרע מחצית השקל שהוא נוטל מן ההקדש, ואחד דכיון שלא שקל מחצית השקל כמו שקצוב בתורה נתחייב בקלבון: 
+
+Mishnah 7
+
+<b>השוקל ע״י עני.</b> בשביל עני:
+<b>פטור.</b> כיון שנותן להם במתנה:
+<b>האחין השותפין שחייבין בקלבון.</b> אחים שהם שותפים שחלקו וחזרו ונשתתפו שאז הן חייבין בקלבון כשאר שני אנשים ששקלו סלעים:
+<b>פטורים ממעשר בהמה.</b> כל הבהמות הנולדות להם כל ימי שותפותן אינן צריכין לעשרן, דדרשינן בפרק [בתרא] דבכורות, יהיה לך, ולא של שותפות, ומוקמינן להאי קרא במעשר ואע״ג דבבכור כתיב:
+<b>וכשחייבים במעשר בהמה.</b> היינו כשלא חלקו שאז חייבים במעשר, כדדרשינן יכול אפילו קנו בתפוסת הבית, ת״ל יהיה מ״מ:
+<b>פטורים מן הקלבון.</b> שממון אביהם בחזקתו עומד, והוי כאב ששוקל ע״י בניו וע״י שכניו דפטור:
+<b>מעה כסף.</b> אחד מעשרים וארבעה בסלע, ומשקלה ששה עשר שעורות:
+<b>חצי מעה.</b> אחד משמנה וארבעים, ומשקלה שמנה שעורות. והלכה כחכמים:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>מצרפין שקלים לדרכונות.</b> בני העיר שקבצו שקליהם יכולים להחליפם בדרכונות. והוא מטבע של זהב כדכתיב בעזרא דרכמוני זהב, להקל מעליהם משאוי הדרך:
+<b>שופרות.</b> תיבות שפיהן צר למעלה כעין שופר שפיו צר מלמעלה והולך ומרחיב, כדי שלא יוכלו ליטול מהן כלום. כההיא דכתיב ביהוידע (מלכים ב י״ב:י׳) ויעשו ארון אחד ויתנוהו בהיכל וכו׳ ויקוב חור בדלתו. והיו עומדים בעזרה, וכל אחד מביא שקלו ונותן בו:
+<b>כך היו במדינה.</b> בירושלים. ולדברי רמב״ם בשאר ערי ישראל:
+<b>בני העיר ששלחו שקליהם.</b> ביד שליח להוליכם ללשכה:
+<b>אם נתרמה התרומה.</b> שהיו רגילים לתרום מהקופות לצורך הקרבנות. והיו תורמים על הגבוי ועל העתיד לגבות כדי שיהיה חלק בקרבנות אף לאותם שעדיין לא שקלו:
+<b>נשבעין.</b> השלוחים:
+<b>לגזברים.</b> דהואיל ונתרמה תרומה על המעות הללו קודם שנאבדו הרי נעשו כאילו היו ברשות הגזברים משעה שנתרמה תרומה עליהן, וכשנגנבו או אבדו ברשות הגזברים נגנבו או אבדו, הלכך נשבעים השלוחים לגזברים ונפטרים. ואע״ג דאין נשבעין על ההקדשות, שבועה זו תקנת חכמים היא כדי שלא יזלזלו בהקדשות:
+<b>ואם לאו.</b> שבשעה שאבדו עדיין לא נתרמה תרומה ולא הוציאו מעות מן הקופות על העתיד לגבות, ברשות הבעלים אבדו, הלכך נשבעים השלוחים לאנשי העיר ונפטרים. ואנשי העיר חוזרין ושוקלים שקלים אחרים תחתיהן, שהשקלים הראשונים שאבדו לא עלו להן:   
+
+Mishnah 2
+
+<b>הנותן שקלו לחבירו לשקול על ידו.</b> בשבילו, והלך השליח ושקל בשביל עצמו:
+<b>אם נתרמה התרומה.</b> קודם שנתן השקל לגזבר:
+<b>מעל.</b> זה ששקל בשביל עצמו, דמיד שנתרמה התרומה על העתיד לגבות, היה זה השקל שנתן לו חברו לשקול עליו ברשות הקדש, וכשנתנו על עצמו נהנה מן ההקדש, שהרי אם לא היה נותן שקל זה בשביל עצמו היו ממשכנין אותו, כדתנן לעיל בפ״ק משישבו במקדש התחילו למשכן, ונמצא נהנה מן ההקדש וחייב קרבן מעילה:
+<b>השוקל שקלו מן ההקדש.</b> שהיו בידו מעות שהוקדשו לבדק הבית וכסבור שהם של חולין ושקל מהם שקלו, ונתרמה התרומה וקנו בהמה באותה תרומה והקריבוה, אז נתחייב השוקל קרבן מעילה, אבל לא קודם, לפי שזה ההקדש נשאר הקדש כמו שהיה בכל מקום שהוא. ולא נשתנה, וכשנקרבה הבהמה והוא נתכוין שהיא מממון כל מי ששקל בתרומת הלשכה נעשה כאילו קנה בהמה באותן מעות של הקדש והקריבה, ונהנה שלא משכנוהו בשביל שקלו, ונתחייב בקרבן מעילה. ורישא נמי דקתני כשנתן לו חבירו לשקול על ידו ושקל על עצמו דמעל, היינו נמי שקרבה בהמה אחר שנתרמה התרומה. והאי דלא תנייה ברישא, משום דסמיך אסיפא שמפרש בה מעילת שניהם. והיינו טעמא שאינו מועל מיד אע״פ שנהנה כבר, לפי שאין מעילה אלא במוציא מן ההקדש לחולין, אבל המוציא מהקדש להקדש אעפ״י שנהנה אינו מועל אלא אחר שעשה מעשה בהקדש השני. וכן מוכח בירושלמי:
+<b>יאכל כנגדן.</b> יביא שקל ויאמר, כל מקום שהם מעשר שני או שביעית יהיו מחוללים על שקל זה, דשביעית תופסת דמיה כהקדש, ויאכל פירות שיקנה באותו שקל בירושלים כדין מעשר שני או יאכלם בקדושת שביעית אם הפירות שחלל היו שביעית: 
+
+Mishnah 3
+
+<b>המכנס מעות.</b> כונס מעט מעט פרוטה אחר פרוטה לשקלו, ואמר כשהתחיל לכנס, הרי אלו לשקלי, וכשבא לחשוב מה שכנס מצא שהותירו על שקלו:
+<b>ב״ש אומרים מותרן נדבה.</b> יפלו לשופרות שבמקדש, שעומדים להקריב בדמיהן עולות קיץ למזבח. וב״ש לטעמייהו דאית להו הקדש בטעות שמיה הקדש:
+<b>ובה״א מותרן חולין.</b> דלא נתכוין זה להקדיש אלא עד כדי שקלו:
+<b>שאביא מהן שקלי שוין שהמותר חולין.</b> דהוי כאומר בפירוש אם אכניס יותר משקל אביא מהם שקל והמותר יהא חולין:
+<b>אלו לחטאתי.</b> ואם כנס מעות ואמר הרי אלו לחטאתי, מודו ב״ה שהמותר נדבה: 
+
+Mishnah 4
+
+<b>מה בין שקלים לחטאת.</b> מאי שנא שקלים דמכנס מעות ואמר הרי אלו [לשקלי] אמרי ב״ה דהוי המותר חולין. ומ״ש חטאת דמודו לב״ש דהוי נדבה:
+<b>שקלים יש להן קצבה.</b> דכתיב (שמות ל׳:ט״ו) העשיר לא ירבה והדל לא ימעיט, הלכך בודאי לא נתכוין זה אלא לשקל, והמותר הוי הקדש טעות. אבל חטאת אין לה קצבה אם ירצה יביא חטאת במעה כסף, ואם ירצה יביא בדמים מרובים, הלכך נתפסו הדמים ומותרן נדבה:
+<b>היו שוקלים דרכונות.</b> מטבע של מלכות מדי שעלה עמהן מן הגולה ושל זהב היה, והוא שוה שני סלעים, ורגילים לישא וליתן באותו מטבע. וכמו שבזמן בית ראשון שהיה מטבע שלהן שקל היו נותנים מחצית השקל, גם עתה שהיה מטבע שלהן דרכון היו נותנים חצי דרכון:
+<b>חזרו לשקול סלעים.</b> אחר שעברה מלכות מדי נתבטל מטבע דרכון, חזרו להיות נושאים ונותנים בסלעים, שהוא מטבע ראשון שהיה יוצא בזמן בית ראשון, ונתנו מחצית השקל כבתחלה:
+<b>חזרו לשקול טבעין.</b> חזר מטבע היוצא בהוצאה להיות טבעין, דהיינו מחצית השקל. בקשו ליתן חצי אותו המטבע דהיינו דינר אחד. שהסלע ד׳ דינרין, ולא קבלו מהן, דרשאים להוסיף אשקל דאורייתא לפי שינוי המטבעות היוצאות באותו זמן, ולא לפחות ממנו. אלמא לשקלים נמי אין להם קצבה, דלפעמים השקלים גדולים ולפעמים קטנים, שהרי לא היו נותנים לעולם אלא מחצית השקל היוצא באותה שעה:
+<b>אעפ״כ יד כולן שוה.</b> כלומר אכתי לא דמי שקלים לחטאת, דבכל זמן וזמן היה מחצית השקל שוה לכל, זה שוקל כמו זה, כל אחד מחצית השקל היוצא בזמן ההוא. אבל חטאת לעולם אינו שוה, שזה מביא בסלע וזה מביא בב׳ או בג׳ סלעים. והכי מסקינן דטעמייהו דבית הלל כר״ש: 
+
+Mishnah 5
+
+<b>מותר שקלים חולין.</b> המכנס מעות ואמר הרי אלו לשקלי, וכשבא לחשב מה שכנס מצא שהותירו, המותר חולין. וסתמא כב״ה:
+<b>עשירית האיפה.</b> שמקריבין בדלי דלות. אם הפריש מעות ונתותרו, באות נדבה, דכל מותר חטאת ואשם המעות נדבה לקנות בהן עולות לקיץ המזבח, כמדרשו של יהוידע הכהן. ועשירית האיפה במקום חטאת היא:
+<b>מותר עולה עולה.</b> אם הפריש מעות לקנות עולה ונתותרו, יביא באותו המותר עולה אחרת:
+<b>מותר הפסח לשלמים.</b> דכתיב (דברים ט״ז:ב׳) וזבחת פסח לה׳ אלהיך צאן ובקר, וכי פסח מן הבקר הוא בא, אלא מותר פסח יהא לדבר הבא מצאן ובקר והיינו שלמים:
+<b>מותר נזירים.</b> אם גבו מעות לקרבנות נזירים ונתותרו, ישמרום עד שיקנו מהם קרבנות נזירים אחרים. ואם נזיר אחד הפריש מעות לקרבנותיו ונתותרו, המותר לנדבה לקיץ המזבח:
+<b>מותר עני.</b> אם גבו מעות לקנות לו מלבוש ונתותרו, נותנין המותר לאותו עני:
+<b>מותר שבוים.</b> אם גבו צדקה לצורך פדיון שבוים ונתותר מהם, ישמרום עד שיפדו בהם שבוים אחרים. אבל אם פירשו לשבוי זה, זכה אותו שבוי במותר:
+<b>מותר המתים למתים.</b> אם גבו לצורך קבורת מת סתם, המותר לקבורת מתים אחרים. למת, זה המותר ליורשיו, דאחולי אחיל המת זילותיה לגבי יורשיו:
+<b>יהא מונח עד שיבא אליהו.</b> מספקא ליה אי מחיל המת זילותיה לגבי יורשיו אי לא, הלכך יהא מונח עד שיבא אליהו:
+<b>בונים לו נפש על קברו.</b> פשיטא ליה לר׳ נתן דלא מחיל, הלכך בונים לו מצבה על קברו מאותו מותר שכבר זכה בו המת. והלכה כת״ק. והיכא דגבו לצרכי קבורת המת מפני שהיו סבורים שלא היה לו ואח״כ נמצא שהיה לו, לא אמרינן בכהאי גוונא מותר המת ליורשיו, כיון שהגבייה בטעות היתה, והכי מוכח בירושלמי. ועוד מוכיח בירושלמי ובגמרא שלנו, דהיכא דאיכא שבעה טובי העיר או חבר עיר שכל עסקי צבור נחתכין על פיו ונראה בעיניו לשנות מותר שבויים או מותר עניים או מותר מתים למה שיראה בעיניו, יכול לשנות ולהוציא במה שיראה בעיניו שהוא צורך שעה ואין מוחין בידו. וכן מורין תמיד הלכה למעשה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>בשלשה פרקים בשנה תורמין את הלשכה.</b> כל השקלים היו נותנים לתוך לשכה אחת שבמקדש, ושלש פעמים בשנה נוטלין ממנה ונותנים לתוך שלש קופות שכל קופה היתה מג׳ סאין, כדי לקנות מהן קרבנות צבור. ולא היו נוטלים הכל בפעם אחת לצורך כל השנה, לפי שהרחוקים לא הביאו עדיין כל שקליהם:
+<b>בפרוס הפסח.</b> ט״ו יום קודם המועד קרי פרוס המועד. לפי ששלשים יום קודם הרגל שואלים ודורשים בהלכות הרגל. ופרוס הוא לשון פרוסה דהיינו חצי:
+<b>והן גרנות של מעשר.</b> שלשה פרקים הללו הן שלש גרנות של מעשר בהמה, שזמנים אלו קבעו חכמים לעשר בהמות שנולדו. וכמו שהגורן קובעת למעשר דגן, כך זמנים אלו קובעים לאסור הבהמות שנולדו באכילה עד שיעשר, אבל קודם הפרק מותר לאכול אע״פ שלא עשר. וקבעו חכמים הנך תלתא זמני למעשר בהמה כדי שיהיו בהמות מצויות לעולי רגלים, דאע״ג דמותר למכור ולשחוט ולאכול כל זמן שלא הגיע מועד הגורן, אפילו הכי לא שחטי להו אינשי עד דמעשרן, דניחא ליה לאיניש לקיומי מצוה בממוניה בדבר שאין חסר בו כלום כגון מעשר בהמה שהוא עצמו מביא מעשר ואוכלו שלמים, ואם לא היו מעשרים בשלשה פרקים הללו היו הרבה נמנעים למכור לפי שלא עשרו ולא היו בהמות מצויות לעולי רגלים:
+<b>בן עזאי אומר בכ״ט באדר.</b> טעמייהו דכל הני תנאי ומחלוקתן מפורש פרק בתרא דבכורות: 
+
+Mishnah 2
+
+<b>תורמין את הלשכה.</b> מפרישין השקלים מן הלשכה שהיו השקלים מונחים שם, ונוטלין מהן בשלש קופות, כל קופה מהן של שלש סאין. ורמב״ם כתב שממלאין תחלה שלש קופות גדולות של שבעה ועשרים סאין ומהן תורמין לג׳ קופות קטנות של ט׳ סאין. ובחנם דחק לומר כן:
+<b>וכתוב עליהן א׳ ב׳ ג׳</b> לידע אי זו נתרמה תחלה, וממנה היו קונים קרבנות צבור ראשונה, ואח״כ מן השניה, ואח״כ מן השלישית:
+<b>יונית כתוב עליהן.</b> היו רגילים ביונית משום דכתיב (בראשית ט׳:כ״ז) יפת אלהים ליפת וישכון באהלי שם, יפיפותו של יפת ישכון באהלי שם [מגילה ט], ואין לך לשון יפה בבני יפת כמו לשון יונית:
+<b>פרגוד חפות.</b> כשהמלבוש ארוך וכופלין אותו מלמטה. אותה השפה הכפולה קרויה פרגוד חפות. ואין התורם נכנס עם השפה כפולה ההיא במלבושו, שלא יחשדוהו שנתן לתוכה ממעות הלשכה:
+<b>ולא בתפילין ולא בקמיע.</b> שלא יאמרו התיר התפר ונתן בתוכן מעות: 
+
+Mishnah 3
+
+<b>וזורקו לפני התורם.</b> מתכוונים היו שיפלו שקליהם לתוך הקופה ויקנו מהם קרבנות צבור. ולא יהיו משיירי הלשכה:
+<b>שלש פעמים.</b> על כל פעם ופעם היה אומר אתרום והם אומרים לו תרום. וכן דרך לשון חכמים להיות משולש. ודוגמתו מצינו בעומר, מגל זו מגל זו מגל זו, אקצור אקצור אקצור. וכן חלוץ הנעל חלוץ הנעל חלוץ הנעל ג׳ פעמים: 
+
+Mishnah 4
+
+<b>תרם את הראשונה ומחפה בקטבלאות.</b> תרומה ראשונה שהיתה בפרוס הפסח. לאחר שתרם אותה היה מכסה כל השקלים הנשארים בלשכה בקטבלאות דהיינו עור שלוק, כדי שיתנו עליו השקלים שיביאו ממדינות שסביב ארץ ישראל שלא יכלו להביא קודם הפסח, ומביאים מפסח ועד עצרת ונותנים אותם על גבי הקטבלא כדי שיתרום מהן בפרוס העצרת ולא יתרום מן הדבר שתרם כבר בפרוס הפסח. ואחר שתרם בפרוס העצרת חזר וכסה כל המעות שבלשכה בקטבלאות, ונותנין עליהם כל השקלים המביאים מבבל וממדי ומן המדינות הרחוקות, ותורמין מהן בפרוס החג. ועוד לא היה מחפה, שאין עוד תרומה אחריה:
+<b>הראשונה לשם ארץ ישראל.</b> שהם שלחו שקליהם תחלה, שהאחרים עדיין לא הביאו:
+<b>לשם הכרכים המוקפים.</b> הסמוכים. כמו עמון ומואב וכיוצא בהן. ודוגמתו לתרום שלא מן המוקף [גיטין ל], אין מקיפין בבועי [חולין מו:] ומ״מ בכל פעם ופעם היו תורמין על שם כל ישראל, על הגבוי ועל העתיד לגבות. ולא הזכיר התנא חלוקי מקומות הללו אלא להודיעך שתקנו שלשה פרקים אלו לפי שאז יתקבצו כל שקלי ישראל:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>התרומה מה היו עושין בה.</b> מה שנתנו לתוך הקופות מה עושין בהן:
+<b>וכל קרבנות הצבור.</b> לאתויי קטורת:
+<b>ספיחים.</b> תבואה העולה מאליה ממה שנשר בקציר. ונותנים שכר לשומרים שלא ילקטום עניים בשביעית, ומביאים מהם עומר בפסח ושתי הלחם בעצרת, שאינם באים אלא מן החדש ומן הארץ. ונותנים שכרם מן התרומה, דצורך קרבן כקרבן דמי:
+<b>שומר חנם.</b> ואע״ג דקנה אותם מן ההפקר כששמרם חנם והביאם והרי הן שלו, רבי יוסי סבר דקרבן יחיד משתנה לקרבן צבור:
+<b>אף אתה אומר כו׳</b> כלומר אי אתה מודה שאינן באין אלא משל צבור, ואם שמרם חנם והביאם וזכה בהם נמצא שאינם באין משל צבור, דסברי רבנן קרבן יחיד אינו משתנה לשל צבור. והלכה כחכמים:   
+
+Mishnah 2
+
+<b>פרה אדומה ושעיר המשתלח.</b> לעזאזל:
+<b>באין מתרומת הלשכה.</b> אף על גב דפרה אינה נשחטת בעזרה באה מתרומת הלשכה, דחטאת קרייה רחמנא. ושעיר המשתלח, לפי שצריך ליקח שני שעירים ואין ידוע על איזה מהם יעלה הגורל לה׳:
+<b>ולשון של זהורית.</b> שני תולעת שמשליכין אל תוך שריפת הפרה. וה״ה לעץ ארז ואזוב, אלא נקט לשון של זהורית לבד לחלק בין לשון של זהורית זה ללשון של זהורית של שעיר המשתלח:
+<b>כבש פרה.</b> שהיו עושים שני גשרים זה על גבי זה מפני קבר התהום מהר הבית להר המשחה ועליהן היו מוציאין את הפרה:
+<b>וכבש [שעיר]</b> שהיו עושין כמין גשר עד חוץ לעיר, ועליו היה הולך המשלח את השעיר, מפני הבבליים שהיו תולשים שערו ואומרים לו טול וצא שלא תשהה עונותינו:
+<b>ולשון שבין קרניו.</b> לידע אם הלבין ונתכפרו עוונותיהן של ישראל. והני אינם צורך קרבן לפיכך אינן באין מתרומה שהופרשה לשם קרבנות אלא ממה שנשתייר בלשכה אחר הפרשת התרומות:
+<b>ואמת המים.</b> העוברת בעזרה, אם צריכה תקון:
+<b>וכל צרכי העיר.</b> לחפור בורות שיחין ומערות ותקון רחובותיה ושווקיה ושמירת העיר:
+<b>אבא שאול אומר כו׳</b> ואין הלכה כאבא שאול: 
+
+Mishnah 3
+
+<b>מותר שיירי הלשכה.</b> מה שנשאר אחר שנעשה מהן תקון צרכי העיר:
+<b>לוקחים מהן יינות שמנים וסלתות.</b> ומוכרים אותן למי שצריך יין לנסכים ושמנים וסלתות למנחות:
+<b>אין משתכרין בשל הקדש.</b> שאין עניות במקום עשירות, וגנאי הוא להקדש:
+<b>ואף לא בשל עניים.</b> דלמא מתרמי עני וליכא למיתב ליה. והלכה כרבי עקיבא: 
+
+Mishnah 4
+
+<b>מותר התרומה.</b> היינו מה שנשאר בקופות בראש חדש ניסן, שאז מביאין קרבנות מתרומה חדשה:
+<b>צפוי לבית קודש הקדשים.</b> לרצפה ולכתלים:
+<b>מותר פירות.</b> רבי ישמעאל לטעמיה, דאמר לעיל מותר שיירי הלשכה קונים מהן יינות שמנים וסלתות והשכר שמשתכרים בהן קרוי מותר פירות, כלומר מה שהותירו ונשתכרו בפירות שקנו:
+<b>קיץ למזבח.</b> כשהמזבח בטל מביאים מהן עולות, כמו שדרך בני אדם להעלות מיני מתיקה על השלחן בגמר סעודתן כך אחר שגמרו להביא חובת היום מביאים עולות הללו כשאין נדרים ונדבות והמזבח בטל:
+<b>מותר תרומה לכלי שרת.</b> מקרא דריש ליה דכתיב (דה״ב כ״ד) ואת שאר הכסף ויעשהו כלים לבית ה׳, איזהו כסף שיש לו שיריים הוי אומר זו תרומת הלשכה:
+<b>מותר תרומה לקיץ המזבח.</b> שלצורך קרבנות הופרשה:
+<b>מותר נסכים.</b> גזברי הקדש היו ממציאים מעות לבעלי יינות ושמנים וסלתות, לספק למנחות ונסכים כל השנה, ואם קבל עליו לספק ג׳ סאים בסלע ועמדו ארבעה סאים בסלע צריך שיתן ארבע סאין, ואותה סאה היא מותר נסכים. וכן כשמודדין להקדש היו מודדין במדה מבורצת וגדושה, והגזבר היה מוחק המדה, הברוץ נקרא מותר נסכים. ועושין מהן כלי שרת, שהנסכים מתקדשים בכלי שרת:
+<b>מותר נסכים לקיץ המזבח.</b> שהנסכים כליל והעולה כליל:
+<b>זה וזה.</b> רבי עקיבא ורבי חנינא:
+<b>לא היו מודים בפירות.</b> כדאמר ר״ע לעיל שאין משתכרים בשל הקדש. ומסקנא דתנאי ב״ד הוא על המותרות שיהיו כולן קרבים עולות. וכן הלכה: 
+
+Mishnah 5
+
+<b>מותר הקטורת.</b> הנותר בכל שנה:
+<b>מה היו עושין בה.</b> להקטירה לשנה הבאה. שאין לך שנה שאין בה מותר, שהקטורת היתה נעשית שס״ח מנים, שס״ה מנים כמנין שס״ה ימות החמה, וג׳ מנין שמהם כהן גדול מכניס מלא חפניו ביום הכפורים, ולא היו נכנסים כולן בחפניו. ועוד, בכל שנה פשוטה היה מותר, ששנה פשוטה ימיה שנ״ד:
+<b>מפרישין ממנה.</b> מן הלשכה:
+<b>שכר האומנין.</b> מפטמי הקטורת, שהן נוטלים שכרן מתרומת הלשכה. ומזכין המעות לאומנין על יד אחד מן הגזברים והרי הן חולין. ואע״פ שאין הקדש יוצא לחולין אם לא שיכנס דבר אחר תחתיו לקדושה, תרומת הלשכה שאני, דב״ד מתנה עליהם ליתנם לכמה דברים. ואחרי שזכו במעות לצורך האומנין מחללין הקטורת על אותן המעות, והמעות קדושים לתרומה ישנה, ונותנים הקטורת לאומנים בשכרם, וחוזרין וקונין אותה מהן במעות של תרומה חדשה. והכי צניעא מלתא טפי ולא למכרה ולחזור ולקנותה:
+<b>אם בא החדש בזמנו.</b> שהביאו שקלים חדשים קודם ר״ח ניסן שהוא זמן התרומה החדשה. לוקחים מותר הקטורת מתרומה חדשה ע״י חלול כדפרשינן לעיל:
+<b>ואם לאו.</b> שלא הביאו שקלים חדשים עדיין. לוקחים אותה מן התרומה ישנה, אם חללוה כבר. ואם לא חללוה, מקטירין אותה, דכיון שלא בא החדש צריך להביא מן הישנה: 
+
+Mishnah 6
+
+<b>המקדיש נכסיו.</b> וסתם הקדש לבדק הבית:
+<b>והיו בהם דברים הראויים לקרבנות צבור.</b> כגון קטורת או יינות שמנים וסלתות:
+<b>ינתנו לאומנין בשכרן.</b> ויוצאין לחולין, אף על פי שאין דבר אחר נכנס תחתיו. דקסבר הקדש מתחלל על המלאכה, דכתיב (שמות כ״ה:ח׳) ועשו לי מקדש, שתהיה המלאכה נעשית מן ההקדש:
+<b>אינה מן המדה.</b> כלומר אין מדה זו שאתה אומר כמדה האמורה לעיל בקטורת, ואין ראוי אלא שתשוה מדותיך. הלכך מפרישים מהן שכר האומנים כו׳ כדאמרינן לעיל גבי מותר הקטורת. שאין הקדש מתחלל על המלאכה. והלכה כבן עזאי: 
+
+Mishnah 7
+
+<b>זכרים ימכרו לצרכי עולות כו׳ ודמיהם יפלו עם שאר הנכסים לבדק הבית.</b> דסבר סתם הקדש לבדק הבית ואפילו במידי דחזי למזבח, אבל הראוי למזבח אינו יוצא מידי מזבח, שהמקדיש תמימים לבדק הבית אין נפדים אלא למזבח, והדמים יפלו לבדק הבית:
+<b>ויביא בדמיהן עולות.</b> קסבר מידי דחזי למזבח מסתמא למזבח אקדשינהו, הלכך זכרים עצמן יקרבו עולות, ונקבות ימכרו לצרכי שלמים ויביא בדמיהן עולות, אבל הן עצמן אין קרבין שלמים, דהמקדיש נכסיו דעתו שיהיו כולם לגבוה, הלכך בהמות שראויות לקרב עולות יקרבו עולות, ונקבות ימכרו לצרכי שלמים ויביא בדמיהן עולות, דכיון דראויות למזבח חלה עליהן קדושת מזבח, ואפילו על הנקבות שאין גופן ראוי למה שדעתו להקדישן, כיון דלשם קרבן מיהא חזיין, לא חל עליהן קדושת בדק הבית, ויביא בדמיהם עולות:
+<b>שהמקדיש בפירוש.</b> שאמר בהמה ונכסי להקדש. דכיון שהפרישן והבדילן זו מזו ואעפ״כ לא אמר בהמה למזבח ונכסי לבדק הבית, ש״מ דדעתו היה שבין בהמה ובין נכסיו הכל ילך אל מקום אחד. אבל המקדיש סתם כל נכסיו, דעתו להקדיש כל דבר למה שהוא ראוי. והלכה כר״ע: 
+
+Mishnah 8
+
+<b>יינות שמנים וסלתות.</b> שהן ראוים למנחות ולנסכים:
+<b>ועופות.</b> תורים ובני יונה:
+<b>ר׳ אלעזר.</b> גרסינן, ולא ר׳ אליעזר, וטעמא דר״א מפורש בירושלמי, דכתיב (ויקרא כ״ב) לכל נדריהם ולכל נדבותם אשר יקריבו לה׳ לעולה, כל מה שהם נודרים ומתנדבים מדברים אשר יקריבו לה׳ אפילו יינות שמנים וסלתות יהיה לעולה, יכול יקריב בדמיהן עולת העוף, או אם הקדיש עוף יקריבנו עולה, ת״ל (שם) בבקר בכשבים ובעזים, הא אינו מקריב בכל מה שהתנדב אלא עולת בהמה בלבד: 
+
+Mishnah 9
+
+<b>משערין את הלשכה.</b> פוסקים שער ליינות שמנים וסלתות, שיעמוד זה השער שלשים יום. ולוקחים בכל יום ממוכרי יינות שמנים וסלתות מה שהן צריכין באותו הסכום שפסקו, ואם נתייקר המקח אין מוסיפים דמים, ואם הוזל לוקחים לפי הזול:
+<b>המקבל עליו לספק סלתות.</b> בימות קציר חטים ובצירת ענבים ומסיקת זיתים היו הגזברים מקדימים מעות לחנוני והיה החנוני מקבל עליו לספק יינות שמנים וסלתות כל השנה. ואם היו אז נמכרים ד׳ סאין בסלע והוקרו ועמדו ג׳ סאין בסלע, צריך ליתן ד׳ סאין, דהקדש קונה בכסף, דכתיב ונתן הכסף וקם לו. ואם קבל לספק ג׳ סאין בסלע והוזלו ועמדו ד׳ בסלע, נותן ד׳ בסלע, דלא גרע מהדיוט דלא קני אלא במשיכה:
+<b>התליע לו.</b> ואפי׳ משך הגזבר ונתן מעות, אחריותם על החנוני:
+<b>אינו מקבל את מעותיו.</b> כלומר אינם נחשבים מעותיו של חנוני ולא זכה בהם ואע״פ שקבלם מן הגזבר:
+<b>עד שיהיה המזבח מרצה.</b> שיעלה לרצון על המזבח. הלכך אם החמיץ היין או התליעה הסולת אחריותם על החנוני:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>אלו הן הממונים.</b> חמשה עשר מינים של פקידות ומינוי של שררה דחשיב במתניתין היו תמיד במקדש. מיהו הנך גברי דחשיב, לא בזמן אחד היו, אלא החסידים והכשרים שבכל דור ודור הוא מונה. ורבותי פירשו, על שם שהממונים הראשונים שנתמנו על כך, כך היה שמם, לפיכך נקראו הבאים אחריהם על שמם:
+<b>על החותמות ועל הסלתות.</b> מפרש לקמן במתניתין:
+<b>על הפייסות.</b> להורות סדר הגורל מי יזכה בעבודה זו ומי בזו, כמפורש במסכת יומא:
+<b>על הקינים.</b> מחוסרי כפרה כגון זב וזבה ויולדת שמביאים קיני חובה דהיינו תורים ובני יונה, נותנין מעותיהן לשופרות שבמקדש, והממונים על השופרות לוקחים המעות ומביאין בהן הקינים. והיה צריך שיתמנה על זה חכם גדול ובקי, כדאמרינן במסכת אבות קינים ופתחי נדה הן הן גופי הלכות:
+<b>שהיה פותח דברים כו׳</b> והוא מרדכי בלשן שעלה מן הגולה. ונקרא כן, שהיה בולל לשונות הרבה:
+<b>על חולי מעים.</b> לפי שהכהנים הולכים יחפים על הרצפה ואוכלין בשר הרבה ושותין מים היו מעיהן מתקלקלין וצריכין תמיד לרופא לומר להם זה הסם טוב למעים:
+<b>חופר שיחין.</b> היה ממונה לחפור בורות שיחין ומערות כדי שיהיו מים מצויין לשתות לעולי רגלים:
+<b>גביני כרוז.</b> כך שמו של האיש המכריז בכל בוקר בבית המקדש עמדו כהנים לעבודתכם. ושומעים קולו מיריחו:
+<b>על נעילת שערים.</b> לנעול השערים בערב ולפתחן בבוקר:
+<b>על הפקיע.</b> להלקות הכהנים והלוים שנמצאו ישנים על משמרותיהם שהיו שומרים את המקדש בלילה, כדאמרן במסכת מדות מי שהיו מוצאים אותו ישן היו חובטים אותו ושורפים את כסותו. ובירושלמי מפרש, הפקיע, הפתילות של מנורה ושל בית השואבה, כדאמרינן בפרק החליל (סוכה נא) מבלאי מכנסי כהנים ומהמייניהם היו מפקיעים פתילות:
+<b>צלצל.</b> כלי שיר שיש לו קול גדול, לשון תצילנה אזניו, צימבל״ו בלע״ז. וכשהיו שומעין קולו היו הלוים מתחילין בשיר:
+<b>על השיר.</b> להתחיל את השיר, וכשהיה מסיים היו כולן מסיימין:
+<b>בית גרמו.</b> שם משפחה:
+<b>על לחם הפנים.</b> שהיה עשוי כמין תיבה פרוצה והיו אומנים בעשייתו ובאפייתו לרדותו מן התנור שלא ישבר ולעשותו שלא יתעפש:
+<b>בית אבטינס.</b> שם משפחה שהיו בקיאים לפטם הקטורת ומכירין בעשב ששמו מעלה עשן וכשהיו מערבין אותו עם סממני הקטורת היה עשן הקטורת מתמר ועולה כמין מקל:
+<b>על הפרוכות.</b> לעשות פרוכות חדשות כשהיו צריכים:
+<b>המלביש.</b> היה ממונה להלביש הכהנים בשעת עבודה ולהפשיטם אחר עבודה, ולשמור בגדי כהונה בלשכות העשויות לכך: 
+
+Mishnah 2
+
+<b>גזברים.</b> הן שממון ההקדש תחת ידם והן פודים הערכין והחרמין וההקדשות, וכל מלאכת הקודש בהם נעשים:
+<b>אמרכלין.</b> למעלה מן הגזברים. ונשיא נשיאי הלוי (במדבר ג׳:ל״ב) מתרגמינן ואמרכליא דממנא. ולשון אמרכל, אמר על כל. ובערבי קורים לגדול אמיר. מה היו ז׳ אמרכלין עושין, שבעה מפתחות העזרה בידם, רצה אחד מהן לפתוח אינו יכול עד שיכנסו כולם ויפתחו, והגזברים נכנסים אחריהם ומוציאים מה שהן צריכין. ועוד מעלה האחרת למעלה מן האמרכלים היתה שם שלא נזכרה במשנה ומייתי לה בתוספתא, והן שני קתילוקין. ונמצאו שם ה׳ מדרגות, כהן גדול, סגן, קתילוקין, אמרכלין, גזברים:
+<b>אין עושין שררה פחות משנים.</b> דכתיב (שמות כ״ח:ה׳) והם יקחו את הזהב, מיעוט רבים שנים: 
+
+Mishnah 3
+
+<b>ד׳ חותמות היו במקדש.</b> ג׳ חותמות לג׳ נסכין חלוקים של בהמות. חותם ראשון לנסכי בקר, והן ג׳ עשרונים סולת בלול בחצי ההין שמן, ויין לנסך חצי ההין, וחותמן עגל. והב׳ זכר לנסכי איל, שתרגום איל דכרא, ונסכיו שתי עשרונים סולת בלול בשמן שלישית ההין, ויין לנסך שלישית ההין. והג׳ גדי, לנסכי כבש בן שנתו, והן עשרון סולת בלול ברביעית ההין שמן, ויין לנסך רביעית ההין. והד׳ חוטא, והם נסכיו של מצורע עשיר שמביא ג׳ בהמות וצריך עשרה לוגין שמן, ט׳ לג׳ כבשים ואחד למתן תנוך ובהונות. וקרי ליה חוטא משום דאמרינן בערכין על שבעה דברים נגעים באין:
+<b>חמשה היו.</b> שני חותמות היו למצורע:
+<b>חוטא דל וחוטא עשיר.</b> לפי שמצורע עני אינו מביא אלא בהמה אחת. ואם לא היה למצורע אלא חותם אחד היו נותנים למצורע עני שלשה עשרונות. ות״ק סבר למצורע עני נותנים לו חותם גדי. והלכה כתנא קמא:
+<b>וארמית כתוב עליהן.</b> שרוב דיבורם בלשון ארמי היה:
+<b>זכרים ונקבות.</b> בין לנסכי עולות שאינן באות אלא זכרים בין לנסכי שלמים שבאים זכרים או נקבות. ועולות ושלמים הן שטעונין נסכים כדכתיב (במדבר ט״ו:ג׳) עולה או זבח: 
+
+Mishnah 4
+
+<b>נותן לו מעות.</b> כפי הנסכים שהוא צריך:
+<b>בא לו אצל אחיה שהיה ממונה.</b> לקנות נסכי יינות שמנים וסלתות, כדי שלא יהא צריך כל מביא קרבן לחזר אחר נסכים העשויין על טהרת הקדש:
+<b>ואם הותירו הותירו להקדש.</b> ולא אמרינן שמא מעותיו של יוחנן הם שנתערבו במעות של נסכים: 
+
+Mishnah 5
+
+<b>ממתינין לו עד הערב.</b> שיזדווגו יחד יוחנן ואחיה, אם נמצאו מעות יתרים ביד יוחנן כנגד החותם שאומר זה שנאבד ממנו, נותנים לו:
+<b>ושם היום כתוב.</b> על החותם, יום פלוני וחדש פלוני:
+<b>מפני הרמאין.</b> שמא מצא חותם שנפל מחברו או מאחיה או מיוחנן, ובא עכשיו ליקח. וביום שמצאו אינו רשאי להוציאו, שהאובד מחזר אחריו. ועוד יש לחוש שמא לקח חותם כשער הזול והצניעו עד שנתייקר השער: 
+
+Mishnah 6
+
+<b>לשכת חשאים.</b> על שם שהנותנים בתוכה מעות נותנים בסתר, והמתפרנסים ממנה נוטלים בסתר:
+<b>ללשכת בדק הבית.</b> ללשכה שנותנים בה כל קדשי בדק הבית:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שלשה עשר שופרות.</b> תיבות צרות מלמעלה ורחבות מלמטה עקומות כעין שופר, מפני הרמאים שלא יוכלו להכניס ידן לתוכן להראות עצמן כאילו נותנין לתוכן ונוטלין מתוכן. ולקמן מפרש למה שלשה עשר שופרות ושלשה עשר שלחנות, ובאיזה מקום מונחים:
+<b>שלש עשרה השתחויות.</b> לקמן מפרש היכן היו:
+<b>כנגד דיר העצים.</b> לשכה ששם היו אוצרים כל עצי המערכה, והיא היתה במקצוע מזרחית צפונית של עזרת נשים:
+<b>ששם הארון נגנז.</b> שיאשיהו המלך צוה וגנזוהו למטה במטמוניות עקומות ועקלקלות שבנה שלמה בזמן שבנה את הבית וידע שסופו ליחרב. והיינו דכתיב בדברי הימים (ב׳ ל״ה) ביאשיהו, ויאמר ללוים המבינים [וגו׳] תנו את ארון הקודש בבית אשר בנה שלמה וכו׳, ועמו נגנז מטה אהרן, וצנצנת המן, וצלוחית של שמן המשחה: 
+
+Mishnah 2
+
+<b>שהיה מתעסק.</b> במלאכתו, מתליע את העצים. ובעל מום היה ומלאכתן של בעלי מומין להכין עצים למערכה וכל עץ שנמצא בו תולעת פסול למזבח:
+<b>שהיא משונה.</b> לא היתה האבן שוה לשאר אבני הרצפה, והבין שנסתלקה משם והוחזרה:
+<b>ביחוד.</b> בבירור: 
+
+Mishnah 3
+
+<b>והיכן היו השתחויות.</b> שלש עשרה השתחויות דתנן לעיל, היכן היו עושין אותן:
+<b>שער העליון.</b> הר הבית היה משופע ועולה ממזרח למערב, והשער הסמוך למערב הוא שער העליון. ואחריו שער הדלק, הוא שער של לשכת העץ שהיתה בדרום העזרה, ועל שם שמכניסין דרך שם עצי המערכה שדולקים על המזבח נקרא שער הדלק:
+<b>שער הבכורות.</b> שמכניסין שם הבכורות הנשחטים בדרום:
+<b>המים מפכים.</b> כדכתיב ביחזקאל (מ״ז) והנה מים מפכים מן הכתף הימנית, והיינו דרום שקרוי ימין, כדכתיב צפון וימין. וראה יחזקאל בנבואה שהיו יוצאים מבית קודש הקדשים דקים כקרני חגבים וכשמגיעים לשער זה מתגברים ונעשים כמלוא פי פך קטן, והיינו דקרי להו מים מפכים:
+<b>שער הקרבן.</b> שם מכניסים קדשי קדשים ששחיטתן בצפון:
+<b>שער הנשים.</b> שבו הנשים נכנסות לסמוך על קרבנן לדברי רבי יוסי דאמר נשים סומכות רשות, ולדברי רבי יהודה ורבי שמעון לעמוד על קרבנן:
+<b>שער השיר.</b> דרך שם היו מכניסין כלי שיר:
+<b>שבו יצא יכניהו בגלותו.</b> שנכנס לבית המקדש להשתחוות וליטול רשות כשהלך בגולה לבבל ויצא דרך אותו שער:
+<b>שער ניקנור.</b> מפורש ביומא [לח] פרק אמר להם הממונה:
+<b>פשפשין.</b> שערים קטנים בתוך השערים הגדולים. ואף הם ממנין שלש עשרה שערים. ואף על גב דגם לשער בית המוקד היה לו פשפש, לא חשיב ליה, לפי שהיה קטן ביותר, אבל אלו היו גדולים קצת. והך מתניתין דשלש עשרה שערים מוקמינן לה בגמרא בירושלמי כאבא יוסי בן חנן. אבל חכמים אומרים שבעה שערים היו לעזרה ואינהו סברי דהנך שלש עשרה השתחויות כנגד שלש עשרה פרצות שפרצו מלכי יון בעזרה, וכשגברו מלכי חשמונאי ונצחום וגדרו אותם פרצות, תקנו שלש עשרה השתחויות, כנגד כל פרצה גדורה השתחויה: 
+
+Mishnah 4
+
+<b>על של שיש מניחין את האברים.</b> אחר הנתוח מסדרין אותן על השלחן עד שיעלום הכהנים. ולא עשאום של כסף או של זהב דהא אין עניות במקום עשירות, לפי שהזהב והכסף מרתיחים ומסריחים והשיש מצנן ושומר הבשר שלא יסריח, ולא היו סומכין על הנס שלא הסריח בשר הקודש מעולם:
+<b>ועל של כסף כלי שרת.</b> שמוציאין בכל בוקר צ״ג כלי שרת, כדתנן במסכת תמיד:
+<b>נותנים לחם הפנים בכניסתו.</b> אחר שנאפה, עד שיסדרוהו על השלחן:
+<b>ועל של זהב ביציאתו.</b> והיה מונח שם עד זמן חלוקו:
+<b>שמעלין בקדש ולא מורידין.</b> דכיון שסלקוהו מעל השלחן של זהב אין מורידין אותו להניחו בשל כסף: 
+
+Mishnah 5
+
+<b>תקלין חדתין.</b> כדמפרש במתניתין, שבו נותנין שקלי שנה זו, וכשמגיע זמן התרומה, הגזבר מוציא כל שקלים שבשופר ונותנם ללשכה כדי שיתרמו מהם. והשני כתוב עליו תקלין עתיקים, ומי שלא הביא שקלו באותה שנה מביאו בשנה שאחר כך ונותנו באותו שופר והגזבר נוטלם ונותנם בשיירי הלשכה. והג׳ כתוב עליו קינין, והם תורים גדולים. והד׳ גוזלי עולה, בני יונה קטנים, וכולן עולות. אבל המביאים קיני חובה נותנים המעות או העופות ליד הכהן ולא היו נותנים מעות לשופר. ומפרש טעמא בירושלמי, מפני התערובות, שמא ימות אחד מבעלי קינין, ונמצא דמי חטאת שמתו בעליה דאזלא למיתה מעורבת בהן. אבל רבנן לא חיישי להכי, וסברי דבשופר של קינין משימין דמי קיני חובה ובכל המעות הנמצאים בו מקריבין קן אחד חטאת ואחד עולה, והשני כולן נדבה וקרבים עולות. והלכה כחכמים:
+<b>עצים.</b> והמתנדב עצים למערכה נותן דמיהן לתוכו:
+<b>לבונה.</b> המתנדב לבונה נותן דמים לתוכו, והגזברים לוקחים המעות שבשופר וקונים מהן לבונה ומקטירים על המזבח:
+<b>זהב.</b> המתנדב זהב נותנו שם או דמי שויו, והוא לכפורת, כלומר לכלי שרת. שהמזרקות נקראו כפורי זהב בעזרא ובדברי הימים, לפי שהכהן מקנח אצבעו בהם בין הזאה להזאה, ובין מתנות של חטאת, שהשיריים שבאצבע פסולים:
+<b>ששה לנדבה.</b> ששה שופרות הנותרות הן לנדבה, האחד כתוב עליו מותר חטאת, השני מותר אשם, השלישי מותר קיני זבים וזבות ויולדות. והרביעי מותר קרבנות נזיר, החמישי מותר אשם מצורע, הששי נדבה סתם. ומי שהפריש מעות לחטאת וקנה חטאתו ונתותרו מן המעות, משליך המותר לשופר שכתוב בו מותר חטאת. וכן מותר אשם משליך לשופר שכתוב בו מותר אשם, וכן כולם. ושופר שכתוב בו נדבה סתם, כל מי שמתנדב דבר למזבח נותן לתוכו: 
+
+Mishnah 6
+
+<b>לא יפחות משני גזרים.</b> המתנדב עצים סתם לא יפחות מב׳ גזרים, כאותם שמסדרים על המערכה, וידוע היה שיעורן. ודווקא המתנדב עצים סתם, אבל הרוצה להביא אפילו עץ אחד יביא:
+<b>לא יפחות מן קומץ.</b> שזהו שיעור הלבונה הבאה עם המנחה, דכתיב (ויקרא ו׳:ח׳) והרים ממנו בקמצו מסולת המנחה ומשמנה ואת כל לבונתה, מה הרמה דמנחה קומץ אף לבונה קומץ. ודוקא המתנדב סתם, אבל אם רצה להביא אפילו קורט של לבונה מביא. והמתנדב זהב סתם, לא יפחות מדינר זהב. והוא שהזכיר צורת מטבע, אבל אם לא הזכיר מטבע אלא זהב סתם, מביא אפילו צנורא שהוא כמין מזלג קטן:
+<b>אשם הוא אשום אשם לה׳</b> וקשה קרא רישיה לסיפיה, דאשם הוא משמע בהווייתו ובהלכתו הוא שהוא נאכל לכהנים, ואשם לה׳ משמע שכולו לה׳. ודרש יהוידע הכהן, אשום אשם לה׳, כל שהוא בא משום חטא ומשום אשמה כגון הפריש מעות לחטאת ואשם ונתותרו מהם, ילקח באותו המותר עולות, הבשר לה׳ והעורות לכהנים ונמצאו שני המקראות קיימים, אשם לה׳ הבשר, ואשם לכהנים העורות. והיכן מצינו מדרש זה ביהוידע, דכתיב במלכים ביהוידע כסף אשם וכסף חטאת לא יובא בית ה׳ לכהנים יהיו, וא״א לומר דכסף שקדש לשם חטאת ולשם אשם יהנו ממנו הכהנים, אלא על כרחך ה״ק, יעשו ממנו דבר שיהנו בו הכהנים והיינו עולות שהעורות לכהנים:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>מעות שנמצאו.</b> קרוב לשקלים יפלו לשקלים. דבתר קרוב אזלינן דכתיב (דברים כ״א:ג׳) והיתה העיר הקרובה אל החלל. והאומר רוב וקרוב הלך אחר הרוב, מוקי מתניתין כגון ששקלים ונדבה שוין:
+<b>מחצה על מחצה יפלו לנדבה.</b> דחמירא משקלים, דכולה עולות. אבל שקלים מביאין מהן פעמים חטאות שנאכלים לכהנים. ועוד, דשיירי שקלים לחומות העיר ומגדלותיה:
+<b>מחצה על מחצה יפלו ללבונה.</b> דלבונה היא עצמה קרבן. ועצים מכשירי קרבן:
+<b>מחצה על מחצה יפלו לגוזלי עולה.</b> בירושלמי פריך, בשלמא קרוב לגוזלי עולה כיון דמדאורייתא אזלינן בתר קורבה הוי כאילו ודאי הן מגוזלי עולה, אלא מחצה על מחצה דמספיקא שדינן להו לגוזלי עולה לחומרא, האשה שהביאה המעות הללו במה תתכפר, שמא מקיני חובה נפלו, וכשאתה מקריב מהן גוזלי עולה במה מתכפרת האשה. ומשני, ב״ד הממונים על הקינין לוקחים משל צבור כפי אותן מעות שנמצאו ומקנין אותן לבעלי המעות שנמצאו ומקריבין מהן קינין על הספק והחטאת לא תהא נאכלת: 
+
+Mishnah 2
+
+<b>לעולם מעשר.</b> אפילו כל השנה כולה. לפי שעולי רגלים אינן מספיקין להוציא כל מעשר שני שלהן ברגלים ומניחין אותן לקרוביהן או לאוהביהן לאכול אותן כל השנה בירושלים, ועיקר מצות אכילת מעשר שני היא שלמים, לפיכך רוב בהמות הנמכרות בירושלים בכל ימות השנה הן נקחות בכסף מעשר. ואע״ג דאיכא למימר שמא מן המוכרים נפלו ונתחללו כבר, כיון דלוקחים הוו רובא שהרי כמה אנשים לוקחים מתגר אחד אמרינן דלוקחים הן ולא נתחללו והרי הן מעשר:
+<b>ובהר הבית חולין.</b> ואפילו ברגל שרוב מעות שביד בני אדם אז הן של מעשר אפ״ה הוו חולין, דאזלינן בתר רובא דשתא. ואימור מקמי הרגל נפול:
+<b>בירושלים.</b> שלא בשוק הבהמות:
+<b>בשעת הרגל הכל מעשר.</b> ולא אזלינן בתר רוב שתא, לפי ששווקי ירושלים עשויים להתכבד בכל יום ואי נפול מקודם כבר נמצאו. אבל הר הבית לא היה עשוי להתכבד לפי שהוא גבוה והרוח מכבד ומסיר כל האבק וגם אין אדם רשאי ליכנס בהר הבית באבק שברגליו לפיכך אין אבק מצוי שם: 
+
+Mishnah 3
+
+<b>אברים עולות.</b> כיון שמנותח כדרך הנתוח המפורש בעולות, בידוע שהן של עולות:
+<b>חתיכות חטאות.</b> דאין אוכלים בעזרה אלא חטאות ואשמות:
+<b>ובירושלים זבחי שלמים.</b> דרוב בשר הנאכל בירושלים הוי שלמים:
+<b>זה וזה.</b> בין שנמצא בעזרה בין שנמצא בירושלים:
+<b>תעובר צורתן.</b> לפי שנפסלו בהיסח הדעת ואסורין באכילה, ואין לזלזל בהן ולשרפן עד שיפסלו בודאי, הלכך בעו עבור צורה היינו שיפסלו בנותר. ועיבור צורה דשלמים היינו עד יום שלישי:
+<b>נמצאו בגבולים.</b> בערי ישראל:
+<b>אברים נבלות.</b> שכן דרך שחותכין הנבלות לאברים ומשליכין ברחובות שיאכלום הכלבים:
+<b>חתיכות מותרים.</b> שאין רגילין לחתוך הנבלות לחתיכות, אלא הכשרות רגילין לחתוך לחתיכות קטנות למכרן לישראל או לתת אותה בתוך הקדרה. ודין זה בעיר שכולה ישראל, אבל בעיר שיש בה נכרים אפילו חתיכות אסורים:
+<b>שהבשר מרובה.</b> ואין חותכין הבשר לחתיכות קטנות אלא מבשלים אותו אברים: 
+
+Mishnah 4
+
+<b>זכרים עולות.</b> שאנו תולין שיצאה מירושלים, ורוב זכרים שבירושלים הן עולות, ורוב נקבות זבחי שלמים:
+<b>הראוי לפסחים.</b> זכר בן שנה מן הכשבים או מן העזים:
+<b>פסחים.</b> והמוצאו מותר לו להקריבו לפסחו, ואם יבוא בעליו אחר כך יתן לו את דמיו:
+<b>קודם לרגל שלשים יום.</b> משעה שמתחילין לדרוש בהלכות הפסח ואדם מפריש את פסחו. ואין הלכה כרבי יהודה: 
+
+Mishnah 5
+
+<b>היו ממשכנין את מוצאיה.</b> המוצא עולה או שלמים היו ממשכנין אותו עד שיביא נסכיה משלו, שלשה עשרונים לפר ושני עשרונים לאיל ועשרון לכבש:
+<b>מניחין אותה ובורחים.</b> כדי שלא להתחייב בנסכיה: 
+
+Mishnah 6
+
+<b>שבעה דברים.</b> וקחשיב להו ואזיל:
+<b>נכרי ששלח עולתו.</b> דדרשינן איש איש, מלמד שהנכרים נודרים נדרים ונדבות כישראל:
+<b>שתהא מנחתו.</b> עשירית האיפה שכהן גדול מקריב בכל יום מחציתה בבוקר ומחציתה בערב:
+<b>קריבה משל צבור.</b> דכתיב (ויקרא ו׳:י״א) חק עולם, חק זה יהיה משל עולם כלומר משל צבור דהיינו מתרומת הלשכה:
+<b>רבי יהודה אומר משל יורשים.</b> דכתיב (שם) והכהן המשיח תחתיו מבניו, והכי משמע, והכהן המשיח שמת, תחתיו אחד מבניו יעשה אותה:
+<b>ושלימה היתה קריבה.</b> כשהיא באה משל צבור לר״ש או משל יורשים לרבי יהודה, עשרון שלם היתה קריבה ולא חצי עשרון. ר׳ שמעון מפיק ליה מכליל תקטר, שלא יקטירוה לחצאין אלא כולה כשהיא באה משל צבור. ורבי יהודה מפיק ליה מדכתיב מבניו יעשה אותה, כשהאחד מבניו מקריב לאחר שמת אביו דהיינו היורשים, יעשה אותה ולא חציה. והלכה כרבי יהודה שמשל יורשים היא באה. והא דתנן במתניתין דתנאי בית דין הוא לדברי ר׳ שמעון שתהא באה מן הצבור, ולא מן התורה, מפרש בגמרא דשתי תקנות הוו, בתחלה מדאורייתא קריבה משל צבור מדכתיב חק עולם כדאמרינן, כיון שראו דקא מדחקא לשכה התקינו דניגבו מיורשים, כיון דחזו דקא פשעו בה אוקמוה אדאורייתא. ונמצאת עכשיו קריבה מן הצבור בתנאי בית דין דאוקמוה אדאורייתא: 
+
+Mishnah 7
+
+<b>שיהיו הכהנים נאותים בהן.</b> דוקא לאכילת הקרבנות. אבל לאכילת חולין, אפילו למלוח חולין הנאכלין בעזרה עם הקרבנות כדי שיהו הקרבנות נאכלים על השובע, אין נאותים בהן:
+<b>שלא יהיו מועלין באפרה.</b> דמן התורה אין מועלין באפרה, דכתיב (במדבר י״ט) חטאת היא, בה מועלין ואין מועלין באפרה. כיון דחזו דקא מזלזלי בה גזרו באפרה מעילה. כיון דחזו דקא פרשי [מאפר] הזאות, אוקמוה אדאורייתא:
+<b>ועל הקינין הפסולות.</b> המחוייבין קינין מביאין מעות ונותנים לשופר, ובית דין לוקחין המעות וקונים בהן קינין, והבעלים הולכים להם וסומכים על בית דין שיקריבו קיניהן, ואם פרחו הקינין או נמצאו פסולים תנאי בית דין הוא שיקחו אחרים מדמי הלשכה ומקנים אותם לבעלים ויוצאין בהן ידי חובתן:
+<b>רבי יוסי אומר.</b> אותו שהוא רגיל לספק את הקינין שפסק דמים עם הגזברים למכור להם כל הקינין הצריכים, הוא חייב להחליף כל שימצא בהן פסול, כדתנן לעיל פרק התרומה. אינו מקבל מעותיו עד שיהיה המזבח מרצה, ואם החמיץ היין או התליע הסולת מחזירין אותו למוכר, כך אם נפסל העוף אחר לקיחתו מחזירו לו, והוא מחזיר את הדמים. והלכה כר״י, דהכי אמרינן בירושלמי תנאי בית דין הוא המספק את הקינין מספק את האובדות ואת הפסולות:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כל הרוקין הנמצאים בירושלים טהורים.</b> ולא מחזיקינן להו ברוקו של זב וזבה שהן מטמאין אדם וכלים, משום דאזלינן בתר רובה:
+<b>חוץ משל שוק העליון.</b> לפי שכובסין נכרים היו מצוין שם, וחכמים גזרו על הנכרים שיהיו כזבין לכל דבריהן ורוקן טמא. ואית דאמרי, לפי ששוק העליון לא היתה דריסת הרגל מצויה שם וזבין וזבות שמתבודדין ומתרחקין מבני אדם היו מצויין שם:
+<b>שבאמצע טמאים.</b> משום דזבין וזבות שכיחי ומהלכים באמצע דרכים, והטהורים מסתלקים לצדי הדרכים מקום שאין דריסת הרגל מצויה ומזהירין לכל טמא שלא יגע בהן. אבל בשעת הרגל שרוב ישראל טהורין, הטמאים מסתלקים לצדדים שלא יטמאו את העם, והטהורים הולכים באמצע הדרכים, הלכך בשעת הרגל רוקין הנמצאים באמצע טהורים ושבצדדים טמאין. והלכה כרבי יוסי: 
+
+Mishnah 2
+
+<b>דרך ירידה לבית הטבילה.</b> שני דרכים היו למקוה באחד יורדים ובאחד עולים, שלא יגעו הטמאים בטהורים. ושל דרך ירידה ודאי טמאים לפי שנפלו מיד המביאם לטבילה:
+<b>שלא כירידתן עלייתן.</b> דבירידתן ודאי טמאים היו לכך היה מורידן לבית הטבילה ובעלייתן טהרו לאחר שהטבילן:
+<b>רבי יוסי אומר כולן טהורין.</b> דלא גזרו על ספק כלים בירושלים. והלכה כרבי יוסי:
+<b>מגריפה.</b> כלי שגורפים וכונסים בו עצמות המתים כשהם מפוזרים:
+<b>מריצה.</b> כלי שרוצצים ומשברים בו עצמות המת כשרוצים להכניסם בסל להוליכן ממקום למקום: 
+
+Mishnah 3
+
+<b>שוחט בה מיד.</b> דודאי הטבילוה בעליה מאתמול כדי שיהיה לה הערב שמש ותהא ראויה לשחוט בה היום בערב הפסח:
+<b>בשלשה עשר שונה ומטביל.</b> כלומר אע״ג דאיכא למימר כבר הטבילוה בעליה צריך המוצאה להטבילה שנית, דשמא לא הטבילוה בעליה דהיה להם שהות להמתין עד סמוך לחשיכה, ואע״פ שלא גזרו על ספק כלים בירושלים משום חומרא דקדשים הצריכוה טבילה. ורמב״ם פירש שונה להזות עליה, דשמא נטמאה במת והזה עליה בשלישי, ועתה שונה ומזה עליה ואחר כך מטבילה:
+<b>קופיץ.</b> סכין גדול עשוי לחתוך בשר ולשבור בו עצמות:
+<b>בזה ובזה.</b> בין בי״ג בין בי״ד:
+<b>שונה ומטביל.</b> לפי שאין הקופיץ ראוי אלא לחגיגה ששבירת עצם מותר בה. ובגמרא בפסחים (דף ע׳) מוקי מתניתין בזמן שהיה הנשיא גוסס בשלשה עשר, שאם ימות יהיו כל הציבור טמאים ויקרב הפסח בטומאה ולא יהיו צריכים לטהר הכלים. הלכך, סכין שצריך לשחיטת הפסח, דחד ספיקא הוא, שמא לא ימות הנשיא ויעשו את הפסח בטהרה מטבילין אותו, וחזקה שטהרוהו ביום י״ג כדי לשחוט בו את הפסח בי״ד. אבל קופיץ דתרי ספיקי, שמא ימות הנשיא ויעשו פסח בטומאה ואז אין מביאין חגיגה וא״צ לקופיץ, ואף אם לא ימות שמא יהיו הפסחים מרובים ולא יעשו חגיגה בי״ד, הלכך לא מטבלי ליה וחזקתו שלא טהרוהו:
+<b>חל י״ד להיות בשבת שוחט בה מיד.</b> ולא אמרינן כיון דשבת הוא לא נשחוט בה מספיקא שמא טמאה היא ונמצא הפסח טמא ומחלל את השבת שלא במקום מצוה. ורבותי פירשו, שוחט בה מיד בקופיץ קאמר, דאף על גב דאין חגיגה בשבת, מכל מקום חזקה שהטבילה מערב שבת לצורך חגיגת חמשה עשר:
+<b>בחמשה עשר שוחט בה מיד.</b> לפי שכל העם יודעים שהזאה וטבילה אסורה ביום טוב ומטבילין את הכל מלפני יום טוב:
+<b>נמצאת.</b> הקופיץ:
+<b>קשורה לסכין.</b> אמרינן ודאי הטבילוה עם הסכין. אבל רמב״ם פירש, נמצאת סכין סתמא קשורה עם סכין אחרת ידועה, הרי היא כסכין הידועה, אם טמאה טמאה ואם טהורה טהורה: 
+
+Mishnah 4
+
+<b>פרוכת שנטמאת בולד הטומאה.</b> שנגעה במשקין טמאים, שחכמים גזרו על המשקין שמטמאין כלים, גזירה משום משקה דזב וזבה כגון רוקו ושכבת זרעו שהם אב הטומאה ומטמאין אדם וכלים מדאורייתא:
+<b>מטבילין אותה בפנים.</b> ואינה טעונה שילוח מחוץ למחנה שכינה כיון שלא נטמאת אלא בולד הטומאה:
+<b>ומכניסין אותה מיד.</b> שאינה טעונה הערב שמש:
+<b>נטמאת באב הטומאה.</b> בשרץ או בנבלה:
+<b>מטבילין אותה בחוץ.</b> דטעונה שילוח, כדאמרינן בפרק בתרא דעירובין, המכניס טמא שרץ במקדש חייב:
+<b>ושוטחין אותה בחיל.</b> חוץ לעזרה: 
+
+Mishnah 5
+
+<b>נימין.</b> ליצי״ש בלע״ז:
+<b>עשרים וארבעה חוטין.</b> לפי שהיא עשויה מתכלת וארגמן ותולעת שני ושש, וכל מין ומין חוטו כפול ו׳. כדאיתא ביומא:
+<b>ארכה מ׳ ורחבה כ׳</b> כמדת פתח האולם שהיה גבהו ארבעים ורחבו עשרים:
+<b>ומשמונים ושתים רבוא.</b> כך היה מנין החוטים שהיא נעשית מהן. פירוש אחר, מנין דנרי זהב שהיו מוציאין עליה. ויש ספרים שכתוב בהן ובשמונים ושתים ריבות, כלומר דשמונים ושתים נערות בתולות היו מתעסקות בעשייתה:
+<b>ושלש מאות כהנים היו מטבילין אותה.</b> דכלים הנגמרים אע״פ שנגמרו בטהרה צריכים טבילה לקודש כדאיתא במסכת חגיגה. ושלש מאות כהנים דתנן במתניתין לשון גוזמא והבאי הוא, דלא היה צריך כל כך כהנים להטבילה: 
+
+Mishnah 6
+
+<b>הכל ישרף בפנים.</b> בבית הדשן הגדול שהיה בעזרה ששם שורפים פסולי קדשי קדשים, שכל שפסולו בקודש שורפין אותו בקודש:
+<b>חוץ מנטמא באב הטומאה בחוץ.</b> דכיון דחמירא טומאתו ואירע פסולו בחוץ אין להכניסו לעזרה לשרפו, הואיל ולא היה פסולו בקודש:
+<b>חוץ משנטמא בולד הטומאה בפנים.</b> דאית ביה תרתי, טומאתו בפנים וקילא טומאתו. אבל נטמא באב הטומאה אין להשהות הטומאה בפנים עד שתשרף, אלא יוציאנה מיד וישרפנה בחוץ: 
+
+Mishnah 7
+
+<b>ואת שנטמא בולד הטומאה בין בחוץ בין בפנים ישרף בפנים.</b> דכיון דטהור מדאורייתא אפילו נטמא בחוץ יש לקיים בו שריפתו בקודש: 
+
+Mishnah 8
+
+<b>מחצי הכבש ולמטה במערב.</b> כהנים הזוכים בפייס באברי התמיד להעלותם, לא היו מעלים אותם בפעם אחת, אלא נותנים אותן על הכבש והולכים ללשכת הגזית לקרוא את שמע ואח״כ חוזרים ומקריבים האברים על גבי המזבח, וקתני הכא דניתנים מחצי הכבש ולמטה, שהכבש ארוך ל״ב אמה ומחציו ולמטה נותנים אותן. ורוחב הכבש שש עשרה אמה, ובחציו שלצד מערב היו נותנים אותן:
+<b>ושל ראשי חדשים.</b> מחציו ולמעלה, דהיינו על כרכוב המזבח שהוא הסובב. וכלפי המזרח:
+<b>אינן נוהגים אלא בפני הבית.</b> שקלים, משום דצורך קרבן נינהו וכיון שאין קרבן אין שקלים. ובכורים, דכתיב (שמות כ״ג:י״ט) ראשית בכורי אדמתך תביא בית ה׳ אלהיך, בזמן שיש לך בית יש לך בכורים, אין לך בית אין לך בכורים:
+<b>אבל מעשר דגן וכו׳</b> נוהגים בפני הבית. ושלא בפני הבית. דקדושת הארץ לא בטלה, הילכך צריך להפריש תרומות ומעשרות. ומעשר בהמה, צריך להפריש העשירי. ובמסכת בכורות אמרו שבטלו מעשר בהמה דלא ליתו בה לידי תקלה:
+<b>המקדיש שקלים ובכורים.</b> דאין נוהגים אלא בפני הבית, אם הפרישן שלא בפני הבית קדשי:
+<b>בכורים אינן קודש.</b> כיון דבהדיא כתיב בהו (שמות כ״ג:י״ט) תביא בית ה׳ אלהיך, אפילו הפרישן בדיעבד לא קדשי, ואין שם בכורים חל עליהן שלא בפני הבית. ורמב״ם פירש, המקדיש לבדק הבית שקלים ובכורים שיש לו כבר. ולפירושו לא אתבריר טעמא דר״ש אמאי שקלים קדשי וביכורים לא קדשי. והלכה כרבי שמעון:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shekalim/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Shekalim/Hebrew/merged.txt
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@@ -0,0 +1,473 @@
+Bartenura on Mishnah Shekalim
+ברטנורא על משנה שקלים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Shekalim
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה שקלים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>באחד באדר משמיעין על השקלים.</b> ב״ד שולחים בכל ערי ישראל ומכריזין שיביאו שקליהן. לפי שבאחד בניסן צריך להביא קרבנות צבור מתרומה חדשה, דכתיב (במדבר כ״ח:י״ד) זאת עולת חודש בחדשו לחדשי השנה. חדש והבא קרבן מתרומה חדשה, וילפינן חדשי השנה דהכא, מראשון הוא לכם לחדשי השנה (שמות י״ב:ב׳), הילכך מקדימין שלשים יום דהיינו מאחד באדר להכריז שיביאו שקליהם:
+<b>ועל הכלאים.</b> מכריזין שימעטו הזרע האחר עד שלא ישאר בו רובע קב לסאה, כדתנן בפ״ב דכלאים כל סאה שיש בו רובע קב ממין אחר ימעט. ורבותינו פירשו, דלאחר שגדלו הזרעים אפילו אחד באלף צריך לעקור הכל, דכל תרי מילי דכל חד לחודיה שרי ונאסרו על ידי תערובת לא שייך בהו ביטול, דדוקא כשמין אחר מעורב בשעת הזרע א״צ כי אם למעט, דמדאורייתא חד בתרי בטיל ולא מקרי זורע כלאים, אלא מפני מראית העין בעלמא צריך למעט. אבל לאחר שגדלו לא שייך בהו ביטול וצריך לעקור את הכל ולא ישייר אלא אחד מן המינים:
+<b>בחמשה עשר בו קורין את המגילה בכרכין.</b> המוקפין חומה מימות יהושע בן נון. איידי דבעי למתני דבחמשה עשר באדר שלחנות יושבין במדינה, תני נמי כל מה שהיו עושין בו ביום:
+<b>ומתקנים את הדרכים ואת הרחובות.</b> השווקים שנתקלקלו בגשמים בימות החורף, מתקנים אותם בשביל עולי רגלים. ואית דמפרשי בשביל הרוצחים המכים נפש בשגגה שיוכלו לנוס מפני גואל הדם, כדכתיב (דברים י״ט:ג׳) תכין לך הדרך:
+<b>ואת מקואות המים.</b> אם נתרבה בהן טיט מנקין אותן, ואם נחסר שיעורן ממשיכין להם מים שאובים ומשלימין אותן לכשיעור אם היה שם רוב ארבעים סאה מן הכשר:
+<b>ועושים כל צרכי רבים.</b> כגון דיני ממונות ודיני נפשות, ודיני מכות, ופדיית ערכים וחרמים והקדשות, והשקאת סוטה, ושריפת פרה, ורציעת עבד עברי, וטהרת מצורע, ושולחין לפתוח בורות של מים מכונסים כדי שיהיו מצויין לעם לשתות מהן בימות החמה. דכל הנך צרכי רבים נינהו:
+<b>ומציינין את הקברות.</b> שלא יאהילו עליהם הכהנים ועושי טהרות. והציון הוא שממחים סיד ושופכים אותו סביב הקבר, ובימות הגשמים היה הסיד נימוח וצריך לחזור ולציינו:
+<b>ויוצאים.</b> שלוחי בית דין:
+<b>אף על הכלאים.</b> ואע״פ שכבר הכריזו עליה באחד באדר, לא היו סומכים על ההכרזה, דשמא לא עקרום בעלים. והיו הם יוצאים ועוקרים אותם: 
+
+Mishnah 2
+
+<b>היו עוקרים ומשליכים לפניהם.</b> לפני בעלי השדות כדי שיתביישו. והיו בעלי שדות שמחים שמנכשים להם שדותיהם, ועוד שהיו נותנים אותן לפני בהמתן. התקינו שיהיו משליכים אותן בדרכים. ועדיין היו בעלי שדות שמחים שהיו מנכשים להן:
+<b>התקינו שיהו מפקירין כל השדה.</b> דהפקר בית דין הפקר: 
+
+Mishnah 3
+
+<b>במדינה.</b> בירושלים. והיו מחליפין מחצית השקל לאנשים שמביאים כל אחד ממטבע מדינתו ואינו יודע כמה מהם יוצאים למחצית השקל:
+<b>ישבו במקדש.</b> לפי שהיה הזמן מתקרב היו יושבים במקדש כדי שימהרו להביא. ורמב״ם פירש, שכל ערי ישראל קרויין מדינה, ובעשרים וחמשה בו היו יושבים במקדש בירושלים:
+<b>התחילו למשכן.</b> מי שלא הביא שקלו:
+<b>את מי ממשכנין לוים.</b> לאפוקי ממאן דאמר שאין ממשכנין את הלוים דכתיב (שמות ל׳:י״ד) כל העובר על הפקודים מבן עשרים שנה ומעלה, ולוים לא היו נמנים מבן עשרים:
+<b>אבל לא נשים.</b> ונתנו איש כופר נפשו (שם) כתיב, ולא אשה:
+<b>ולא עבדים.</b> דאין עבדים חייבין אלא במצות שנשים חייבות:
+<b>וקטנים.</b> אפילו הביא שתי שערות והוא פחות מבן עשרים:
+<b>שוב אינו פוסק.</b> אביו, משהתחיל. ואם מת אביו הוא שוקל על ידי עצמו:
+<b>ואין ממשכנין את הכהנים.</b> ואף על פי שחייבין במחצית השקל:
+<b>מפני דרכי שלום.</b> לפי שעבודת הקרבנות עליהם חולקים להם כבוד וסומכים עליהם שלא יעכבו את שקליהם. ואי נמי יעכבו ולא יתנו, בית דין מתנה עליהם שיהיה להם חלף עבודתם כמו שנותנים מתרומת הלשכה לשאר עושי מלאכת הקודש כדמפרש לקמן: 
+
+Mishnah 4
+
+<b>כל כהן ששוקל אינו חוטא.</b> ואף על פי שאינו חייב לשקול. וסד״א אם שוקל נמצא קרבן צבור קרב משל יחיד, קמשמע לן דאינו חוטא לפי שהוא מוסר אותו מחצית השקל לצבור לגמרי, ולא חיישינן שמא לא יגמור למסרו יפה:
+<b>כל כהן שאינו שוקל חוטא.</b> וקרא דכל העובר על הפקודים דריש ליה הכי, כל העובר בים סוף דהיינו כהנים לוים וישראלים שכולן עברו את הים על הפקודים, בין אותן שנמנו לבדן בין אותן שנמנו עם ישראל, יתן תרומת ה׳. ואף על גב דבפרשת אלה פקודי כתיב וכסף פקודי העדה מאת ככר וגו׳ לשש מאות אלף ושלשת אלפים וכו׳, ההוא בתרומת האדנים הוא דכתיב, ובאותה תרומה לא היה שבט לוי, אבל בתרומה של קרבנות צבור הושוו בה כהנים לוים וישראלים:
+<b>לעצמן.</b> להנאתן. ולאו דרשא היא, דדוקא במנחת כהן לבדו אמר קרא כליל תהיה, ולא באותה שיש לו בשותפות עם הצבור. והלכה שכהנים חייבים ליתן מחצית השקל ואין ממשכנין אותן מפני דרכי שלום: 
+
+Mishnah 5
+
+<b>מקבלין מידם.</b> ובתנאי שימסרום לצבור לגמרי, כי היכי דלא להוי קרבן צבור קרב משל יחיד:
+<b>קיני זבים וזבות.</b> תורים ובני יונה שזבים וזבות מביאים. ובכותים בלבד מיירי, דאין זבים וזבות בעובדי כוכבים:
+<b>כל שהוא נידר ונידב מקבלין מידם.</b> דתניא [מנחות עג.] איש איש, לרבות את הגוים שנודרים נדרים ונדבות כישראל. ואין לי אלא עולה כדכתיב (ויקרא כ״ב:י״ח) אשר יקריבו לה׳ עולה, שלמים מנין, תלמוד לומר לכל נדריהם. מנין לרבות העופות והמנחות היין והלבונה והעצים, תלמוד לומר לכל נדריהם ולכל נדבותם:
+<b>וכן הוא מפורש על ידי עזרא.</b> כשרצו הכותים לסייען ושלחו להם נבנה עמכם כי ככם נדרוש לאלהיכם, מה השיבו להם, לא לכם ולנו לבנות בית בשותפות לאלהינו, ולכם אין חלק וצדקה וזכרון בירושלים: 
+
+Mishnah 6
+
+<b>קלבון.</b> קל בון. כלומר דבר קל ומועט שמוסיפין על מחצית השקל להכריע ביניהם:
+<b>השוקל ע״י אשה [כו׳] פטור.</b> כגון שהלוה להם, דכיון דפטורים הן לא מחייבי בקלבון. ואי לא הלוה להם אלא שפורע בשבילם, אפילו שוקל בשביל בר חיובא פטור מן הקלבון כדלקמן:
+<b>אם שקל על ידו ועל יד חבירו.</b> בשהלוהו מיירי, ושוקל שקל שלם מחצית השקל בשבילו ומחצית השקל שמלוה לחבירו:
+<b>חייב קלבון אחד.</b> דסבר הנותן מחצית השקל הקצוב בתורה פטור מן הקלבון, דכתיב זה יתנו, כזה יתנו ולא יותר. וב׳ ששקלו שקל שלם אין נותנין אלא קלבון אחד:
+<b>ר׳ מאיר אומר שני קלבונות.</b> ר״מ סבר השוקל מחצית השקל חייב בקלבון, הלכך שנים ששקלו שקל שלם חייבין ב׳ קלבונות. ואין הלכה כר״מ:
+<b>הנותן סלע.</b> דהיינו שקל שלם לשולחני של הקדש, ונוטל ממנו מחציתו שנשאר לו ממנו. ושקל האמור כאן היינו מחצית השקל:
+<b>נותן ב׳ קלבונות.</b> בהא מודה ת״ק דנותן ב׳ קלבונות, אחד קלבון להכרע מחצית השקל שהוא נוטל מן ההקדש, ואחד דכיון שלא שקל מחצית השקל כמו שקצוב בתורה נתחייב בקלבון: 
+
+Mishnah 7
+
+<b>השוקל ע״י עני.</b> בשביל עני:
+<b>פטור.</b> כיון שנותן להם במתנה:
+<b>האחין השותפין שחייבין בקלבון.</b> אחים שהם שותפים שחלקו וחזרו ונשתתפו שאז הן חייבין בקלבון כשאר שני אנשים ששקלו סלעים:
+<b>פטורים ממעשר בהמה.</b> כל הבהמות הנולדות להם כל ימי שותפותן אינן צריכין לעשרן, דדרשינן בפרק [בתרא] דבכורות, יהיה לך, ולא של שותפות, ומוקמינן להאי קרא במעשר ואע״ג דבבכור כתיב:
+<b>וכשחייבים במעשר בהמה.</b> היינו כשלא חלקו שאז חייבים במעשר, כדדרשינן יכול אפילו קנו בתפוסת הבית, ת״ל יהיה מ״מ:
+<b>פטורים מן הקלבון.</b> שממון אביהם בחזקתו עומד, והוי כאב ששוקל ע״י בניו וע״י שכניו דפטור:
+<b>מעה כסף.</b> אחד מעשרים וארבעה בסלע, ומשקלה ששה עשר שעורות:
+<b>חצי מעה.</b> אחד משמנה וארבעים, ומשקלה שמנה שעורות. והלכה כחכמים:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>מצרפין שקלים לדרכונות.</b> בני העיר שקבצו שקליהם יכולים להחליפם בדרכונות. והוא מטבע של זהב כדכתיב בעזרא דרכמוני זהב, להקל מעליהם משאוי הדרך:
+<b>שופרות.</b> תיבות שפיהן צר למעלה כעין שופר שפיו צר מלמעלה והולך ומרחיב, כדי שלא יוכלו ליטול מהן כלום. כההיא דכתיב ביהוידע (מלכים ב י״ב:י׳) ויעשו ארון אחד ויתנוהו בהיכל וכו׳ ויקוב חור בדלתו. והיו עומדים בעזרה, וכל אחד מביא שקלו ונותן בו:
+<b>כך היו במדינה.</b> בירושלים. ולדברי רמב״ם בשאר ערי ישראל:
+<b>בני העיר ששלחו שקליהם.</b> ביד שליח להוליכם ללשכה:
+<b>אם נתרמה התרומה.</b> שהיו רגילים לתרום מהקופות לצורך הקרבנות. והיו תורמים על הגבוי ועל העתיד לגבות כדי שיהיה חלק בקרבנות אף לאותם שעדיין לא שקלו:
+<b>נשבעין.</b> השלוחים:
+<b>לגזברים.</b> דהואיל ונתרמה תרומה על המעות הללו קודם שנאבדו הרי נעשו כאילו היו ברשות הגזברים משעה שנתרמה תרומה עליהן, וכשנגנבו או אבדו ברשות הגזברים נגנבו או אבדו, הלכך נשבעים השלוחים לגזברים ונפטרים. ואע״ג דאין נשבעין על ההקדשות, שבועה זו תקנת חכמים היא כדי שלא יזלזלו בהקדשות:
+<b>ואם לאו.</b> שבשעה שאבדו עדיין לא נתרמה תרומה ולא הוציאו מעות מן הקופות על העתיד לגבות, ברשות הבעלים אבדו, הלכך נשבעים השלוחים לאנשי העיר ונפטרים. ואנשי העיר חוזרין ושוקלים שקלים אחרים תחתיהן, שהשקלים הראשונים שאבדו לא עלו להן:   
+
+Mishnah 2
+
+<b>הנותן שקלו לחבירו לשקול על ידו.</b> בשבילו, והלך השליח ושקל בשביל עצמו:
+<b>אם נתרמה התרומה.</b> קודם שנתן השקל לגזבר:
+<b>מעל.</b> זה ששקל בשביל עצמו, דמיד שנתרמה התרומה על העתיד לגבות, היה זה השקל שנתן לו חברו לשקול עליו ברשות הקדש, וכשנתנו על עצמו נהנה מן ההקדש, שהרי אם לא היה נותן שקל זה בשביל עצמו היו ממשכנין אותו, כדתנן לעיל בפ״ק משישבו במקדש התחילו למשכן, ונמצא נהנה מן ההקדש וחייב קרבן מעילה:
+<b>השוקל שקלו מן ההקדש.</b> שהיו בידו מעות שהוקדשו לבדק הבית וכסבור שהם של חולין ושקל מהם שקלו, ונתרמה התרומה וקנו בהמה באותה תרומה והקריבוה, אז נתחייב השוקל קרבן מעילה, אבל לא קודם, לפי שזה ההקדש נשאר הקדש כמו שהיה בכל מקום שהוא. ולא נשתנה, וכשנקרבה הבהמה והוא נתכוין שהיא מממון כל מי ששקל בתרומת הלשכה נעשה כאילו קנה בהמה באותן מעות של הקדש והקריבה, ונהנה שלא משכנוהו בשביל שקלו, ונתחייב בקרבן מעילה. ורישא נמי דקתני כשנתן לו חבירו לשקול על ידו ושקל על עצמו דמעל, היינו נמי שקרבה בהמה אחר שנתרמה התרומה. והאי דלא תנייה ברישא, משום דסמיך אסיפא שמפרש בה מעילת שניהם. והיינו טעמא שאינו מועל מיד אע״פ שנהנה כבר, לפי שאין מעילה אלא במוציא מן ההקדש לחולין, אבל המוציא מהקדש להקדש אעפ״י שנהנה אינו מועל אלא אחר שעשה מעשה בהקדש השני. וכן מוכח בירושלמי:
+<b>יאכל כנגדן.</b> יביא שקל ויאמר, כל מקום שהם מעשר שני או שביעית יהיו מחוללים על שקל זה, דשביעית תופסת דמיה כהקדש, ויאכל פירות שיקנה באותו שקל בירושלים כדין מעשר שני או יאכלם בקדושת שביעית אם הפירות שחלל היו שביעית: 
+
+Mishnah 3
+
+<b>המכנס מעות.</b> כונס מעט מעט פרוטה אחר פרוטה לשקלו, ואמר כשהתחיל לכנס, הרי אלו לשקלי, וכשבא לחשוב מה שכנס מצא שהותירו על שקלו:
+<b>ב״ש אומרים מותרן נדבה.</b> יפלו לשופרות שבמקדש, שעומדים להקריב בדמיהן עולות קיץ למזבח. וב״ש לטעמייהו דאית להו הקדש בטעות שמיה הקדש:
+<b>ובה״א מותרן חולין.</b> דלא נתכוין זה להקדיש אלא עד כדי שקלו:
+<b>שאביא מהן שקלי שוין שהמותר חולין.</b> דהוי כאומר בפירוש אם אכניס יותר משקל אביא מהם שקל והמותר יהא חולין:
+<b>אלו לחטאתי.</b> ואם כנס מעות ואמר הרי אלו לחטאתי, מודו ב״ה שהמותר נדבה: 
+
+Mishnah 4
+
+<b>מה בין שקלים לחטאת.</b> מאי שנא שקלים דמכנס מעות ואמר הרי אלו [לשקלי] אמרי ב״ה דהוי המותר חולין. ומ״ש חטאת דמודו לב״ש דהוי נדבה:
+<b>שקלים יש להן קצבה.</b> דכתיב (שמות ל׳:ט״ו) העשיר לא ירבה והדל לא ימעיט, הלכך בודאי לא נתכוין זה אלא לשקל, והמותר הוי הקדש טעות. אבל חטאת אין לה קצבה אם ירצה יביא חטאת במעה כסף, ואם ירצה יביא בדמים מרובים, הלכך נתפסו הדמים ומותרן נדבה:
+<b>היו שוקלים דרכונות.</b> מטבע של מלכות מדי שעלה עמהן מן הגולה ושל זהב היה, והוא שוה שני סלעים, ורגילים לישא וליתן באותו מטבע. וכמו שבזמן בית ראשון שהיה מטבע שלהן שקל היו נותנים מחצית השקל, גם עתה שהיה מטבע שלהן דרכון היו נותנים חצי דרכון:
+<b>חזרו לשקול סלעים.</b> אחר שעברה מלכות מדי נתבטל מטבע דרכון, חזרו להיות נושאים ונותנים בסלעים, שהוא מטבע ראשון שהיה יוצא בזמן בית ראשון, ונתנו מחצית השקל כבתחלה:
+<b>חזרו לשקול טבעין.</b> חזר מטבע היוצא בהוצאה להיות טבעין, דהיינו מחצית השקל. בקשו ליתן חצי אותו המטבע דהיינו דינר אחד. שהסלע ד׳ דינרין, ולא קבלו מהן, דרשאים להוסיף אשקל דאורייתא לפי שינוי המטבעות היוצאות באותו זמן, ולא לפחות ממנו. אלמא לשקלים נמי אין להם קצבה, דלפעמים השקלים גדולים ולפעמים קטנים, שהרי לא היו נותנים לעולם אלא מחצית השקל היוצא באותה שעה:
+<b>אעפ״כ יד כולן שוה.</b> כלומר אכתי לא דמי שקלים לחטאת, דבכל זמן וזמן היה מחצית השקל שוה לכל, זה שוקל כמו זה, כל אחד מחצית השקל היוצא בזמן ההוא. אבל חטאת לעולם אינו שוה, שזה מביא בסלע וזה מביא בב׳ או בג׳ סלעים. והכי מסקינן דטעמייהו דבית הלל כר״ש: 
+
+Mishnah 5
+
+<b>מותר שקלים חולין.</b> המכנס מעות ואמר הרי אלו לשקלי, וכשבא לחשב מה שכנס מצא שהותירו, המותר חולין. וסתמא כב״ה:
+<b>עשירית האיפה.</b> שמקריבין בדלי דלות. אם הפריש מעות ונתותרו, באות נדבה, דכל מותר חטאת ואשם המעות נדבה לקנות בהן עולות לקיץ המזבח, כמדרשו של יהוידע הכהן. ועשירית האיפה במקום חטאת היא:
+<b>מותר עולה עולה.</b> אם הפריש מעות לקנות עולה ונתותרו, יביא באותו המותר עולה אחרת:
+<b>מותר הפסח לשלמים.</b> דכתיב (דברים ט״ז:ב׳) וזבחת פסח לה׳ אלהיך צאן ובקר, וכי פסח מן הבקר הוא בא, אלא מותר פסח יהא לדבר הבא מצאן ובקר והיינו שלמים:
+<b>מותר נזירים.</b> אם גבו מעות לקרבנות נזירים ונתותרו, ישמרום עד שיקנו מהם קרבנות נזירים אחרים. ואם נזיר אחד הפריש מעות לקרבנותיו ונתותרו, המותר לנדבה לקיץ המזבח:
+<b>מותר עני.</b> אם גבו מעות לקנות לו מלבוש ונתותרו, נותנין המותר לאותו עני:
+<b>מותר שבוים.</b> אם גבו צדקה לצורך פדיון שבוים ונתותר מהם, ישמרום עד שיפדו בהם שבוים אחרים. אבל אם פירשו לשבוי זה, זכה אותו שבוי במותר:
+<b>מותר המתים למתים.</b> אם גבו לצורך קבורת מת סתם, המותר לקבורת מתים אחרים. למת, זה המותר ליורשיו, דאחולי אחיל המת זילותיה לגבי יורשיו:
+<b>יהא מונח עד שיבא אליהו.</b> מספקא ליה אי מחיל המת זילותיה לגבי יורשיו אי לא, הלכך יהא מונח עד שיבא אליהו:
+<b>בונים לו נפש על קברו.</b> פשיטא ליה לר׳ נתן דלא מחיל, הלכך בונים לו מצבה על קברו מאותו מותר שכבר זכה בו המת. והלכה כת״ק. והיכא דגבו לצרכי קבורת המת מפני שהיו סבורים שלא היה לו ואח״כ נמצא שהיה לו, לא אמרינן בכהאי גוונא מותר המת ליורשיו, כיון שהגבייה בטעות היתה, והכי מוכח בירושלמי. ועוד מוכיח בירושלמי ובגמרא שלנו, דהיכא דאיכא שבעה טובי העיר או חבר עיר שכל עסקי צבור נחתכין על פיו ונראה בעיניו לשנות מותר שבויים או מותר עניים או מותר מתים למה שיראה בעיניו, יכול לשנות ולהוציא במה שיראה בעיניו שהוא צורך שעה ואין מוחין בידו. וכן מורין תמיד הלכה למעשה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>בשלשה פרקים בשנה תורמין את הלשכה.</b> כל השקלים היו נותנים לתוך לשכה אחת שבמקדש, ושלש פעמים בשנה נוטלין ממנה ונותנים לתוך שלש קופות שכל קופה היתה מג׳ סאין, כדי לקנות מהן קרבנות צבור. ולא היו נוטלים הכל בפעם אחת לצורך כל השנה, לפי שהרחוקים לא הביאו עדיין כל שקליהם:
+<b>בפרוס הפסח.</b> ט״ו יום קודם המועד קרי פרוס המועד. לפי ששלשים יום קודם הרגל שואלים ודורשים בהלכות הרגל. ופרוס הוא לשון פרוסה דהיינו חצי:
+<b>והן גרנות של מעשר.</b> שלשה פרקים הללו הן שלש גרנות של מעשר בהמה, שזמנים אלו קבעו חכמים לעשר בהמות שנולדו. וכמו שהגורן קובעת למעשר דגן, כך זמנים אלו קובעים לאסור הבהמות שנולדו באכילה עד שיעשר, אבל קודם הפרק מותר לאכול אע״פ שלא עשר. וקבעו חכמים הנך תלתא זמני למעשר בהמה כדי שיהיו בהמות מצויות לעולי רגלים, דאע״ג דמותר למכור ולשחוט ולאכול כל זמן שלא הגיע מועד הגורן, אפילו הכי לא שחטי להו אינשי עד דמעשרן, דניחא ליה לאיניש לקיומי מצוה בממוניה בדבר שאין חסר בו כלום כגון מעשר בהמה שהוא עצמו מביא מעשר ואוכלו שלמים, ואם לא היו מעשרים בשלשה פרקים הללו היו הרבה נמנעים למכור לפי שלא עשרו ולא היו בהמות מצויות לעולי רגלים:
+<b>בן עזאי אומר בכ״ט באדר.</b> טעמייהו דכל הני תנאי ומחלוקתן מפורש פרק בתרא דבכורות: 
+
+Mishnah 2
+
+<b>תורמין את הלשכה.</b> מפרישין השקלים מן הלשכה שהיו השקלים מונחים שם, ונוטלין מהן בשלש קופות, כל קופה מהן של שלש סאין. ורמב״ם כתב שממלאין תחלה שלש קופות גדולות של שבעה ועשרים סאין ומהן תורמין לג׳ קופות קטנות של ט׳ סאין. ובחנם דחק לומר כן:
+<b>וכתוב עליהן א׳ ב׳ ג׳</b> לידע אי זו נתרמה תחלה, וממנה היו קונים קרבנות צבור ראשונה, ואח״כ מן השניה, ואח״כ מן השלישית:
+<b>יונית כתוב עליהן.</b> היו רגילים ביונית משום דכתיב (בראשית ט׳:כ״ז) יפת אלהים ליפת וישכון באהלי שם, יפיפותו של יפת ישכון באהלי שם [מגילה ט], ואין לך לשון יפה בבני יפת כמו לשון יונית:
+<b>פרגוד חפות.</b> כשהמלבוש ארוך וכופלין אותו מלמטה. אותה השפה הכפולה קרויה פרגוד חפות. ואין התורם נכנס עם השפה כפולה ההיא במלבושו, שלא יחשדוהו שנתן לתוכה ממעות הלשכה:
+<b>ולא בתפילין ולא בקמיע.</b> שלא יאמרו התיר התפר ונתן בתוכן מעות: 
+
+Mishnah 3
+
+<b>וזורקו לפני התורם.</b> מתכוונים היו שיפלו שקליהם לתוך הקופה ויקנו מהם קרבנות צבור. ולא יהיו משיירי הלשכה:
+<b>שלש פעמים.</b> על כל פעם ופעם היה אומר אתרום והם אומרים לו תרום. וכן דרך לשון חכמים להיות משולש. ודוגמתו מצינו בעומר, מגל זו מגל זו מגל זו, אקצור אקצור אקצור. וכן חלוץ הנעל חלוץ הנעל חלוץ הנעל ג׳ פעמים: 
+
+Mishnah 4
+
+<b>תרם את הראשונה ומחפה בקטבלאות.</b> תרומה ראשונה שהיתה בפרוס הפסח. לאחר שתרם אותה היה מכסה כל השקלים הנשארים בלשכה בקטבלאות דהיינו עור שלוק, כדי שיתנו עליו השקלים שיביאו ממדינות שסביב ארץ ישראל שלא יכלו להביא קודם הפסח, ומביאים מפסח ועד עצרת ונותנים אותם על גבי הקטבלא כדי שיתרום מהן בפרוס העצרת ולא יתרום מן הדבר שתרם כבר בפרוס הפסח. ואחר שתרם בפרוס העצרת חזר וכסה כל המעות שבלשכה בקטבלאות, ונותנין עליהם כל השקלים המביאים מבבל וממדי ומן המדינות הרחוקות, ותורמין מהן בפרוס החג. ועוד לא היה מחפה, שאין עוד תרומה אחריה:
+<b>הראשונה לשם ארץ ישראל.</b> שהם שלחו שקליהם תחלה, שהאחרים עדיין לא הביאו:
+<b>לשם הכרכים המוקפים.</b> הסמוכים. כמו עמון ומואב וכיוצא בהן. ודוגמתו לתרום שלא מן המוקף [גיטין ל], אין מקיפין בבועי [חולין מו:] ומ״מ בכל פעם ופעם היו תורמין על שם כל ישראל, על הגבוי ועל העתיד לגבות. ולא הזכיר התנא חלוקי מקומות הללו אלא להודיעך שתקנו שלשה פרקים אלו לפי שאז יתקבצו כל שקלי ישראל:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>התרומה מה היו עושין בה.</b> מה שנתנו לתוך הקופות מה עושין בהן:
+<b>וכל קרבנות הצבור.</b> לאתויי קטורת:
+<b>ספיחים.</b> תבואה העולה מאליה ממה שנשר בקציר. ונותנים שכר לשומרים שלא ילקטום עניים בשביעית, ומביאים מהם עומר בפסח ושתי הלחם בעצרת, שאינם באים אלא מן החדש ומן הארץ. ונותנים שכרם מן התרומה, דצורך קרבן כקרבן דמי:
+<b>שומר חנם.</b> ואע״ג דקנה אותם מן ההפקר כששמרם חנם והביאם והרי הן שלו, רבי יוסי סבר דקרבן יחיד משתנה לקרבן צבור:
+<b>אף אתה אומר כו׳</b> כלומר אי אתה מודה שאינן באין אלא משל צבור, ואם שמרם חנם והביאם וזכה בהם נמצא שאינם באין משל צבור, דסברי רבנן קרבן יחיד אינו משתנה לשל צבור. והלכה כחכמים:   
+
+Mishnah 2
+
+<b>פרה אדומה ושעיר המשתלח.</b> לעזאזל:
+<b>באין מתרומת הלשכה.</b> אף על גב דפרה אינה נשחטת בעזרה באה מתרומת הלשכה, דחטאת קרייה רחמנא. ושעיר המשתלח, לפי שצריך ליקח שני שעירים ואין ידוע על איזה מהם יעלה הגורל לה׳:
+<b>ולשון של זהורית.</b> שני תולעת שמשליכין אל תוך שריפת הפרה. וה״ה לעץ ארז ואזוב, אלא נקט לשון של זהורית לבד לחלק בין לשון של זהורית זה ללשון של זהורית של שעיר המשתלח:
+<b>כבש פרה.</b> שהיו עושים שני גשרים זה על גבי זה מפני קבר התהום מהר הבית להר המשחה ועליהן היו מוציאין את הפרה:
+<b>וכבש [שעיר]</b> שהיו עושין כמין גשר עד חוץ לעיר, ועליו היה הולך המשלח את השעיר, מפני הבבליים שהיו תולשים שערו ואומרים לו טול וצא שלא תשהה עונותינו:
+<b>ולשון שבין קרניו.</b> לידע אם הלבין ונתכפרו עוונותיהן של ישראל. והני אינם צורך קרבן לפיכך אינן באין מתרומה שהופרשה לשם קרבנות אלא ממה שנשתייר בלשכה אחר הפרשת התרומות:
+<b>ואמת המים.</b> העוברת בעזרה, אם צריכה תקון:
+<b>וכל צרכי העיר.</b> לחפור בורות שיחין ומערות ותקון רחובותיה ושווקיה ושמירת העיר:
+<b>אבא שאול אומר כו׳</b> ואין הלכה כאבא שאול: 
+
+Mishnah 3
+
+<b>מותר שיירי הלשכה.</b> מה שנשאר אחר שנעשה מהן תקון צרכי העיר:
+<b>לוקחים מהן יינות שמנים וסלתות.</b> ומוכרים אותן למי שצריך יין לנסכים ושמנים וסלתות למנחות:
+<b>אין משתכרין בשל הקדש.</b> שאין עניות במקום עשירות, וגנאי הוא להקדש:
+<b>ואף לא בשל עניים.</b> דלמא מתרמי עני וליכא למיתב ליה. והלכה כרבי עקיבא: 
+
+Mishnah 4
+
+<b>מותר התרומה.</b> היינו מה שנשאר בקופות בראש חדש ניסן, שאז מביאין קרבנות מתרומה חדשה:
+<b>צפוי לבית קודש הקדשים.</b> לרצפה ולכתלים:
+<b>מותר פירות.</b> רבי ישמעאל לטעמיה, דאמר לעיל מותר שיירי הלשכה קונים מהן יינות שמנים וסלתות והשכר שמשתכרים בהן קרוי מותר פירות, כלומר מה שהותירו ונשתכרו בפירות שקנו:
+<b>קיץ למזבח.</b> כשהמזבח בטל מביאים מהן עולות, כמו שדרך בני אדם להעלות מיני מתיקה על השלחן בגמר סעודתן כך אחר שגמרו להביא חובת היום מביאים עולות הללו כשאין נדרים ונדבות והמזבח בטל:
+<b>מותר תרומה לכלי שרת.</b> מקרא דריש ליה דכתיב (דה״ב כ״ד) ואת שאר הכסף ויעשהו כלים לבית ה׳, איזהו כסף שיש לו שיריים הוי אומר זו תרומת הלשכה:
+<b>מותר תרומה לקיץ המזבח.</b> שלצורך קרבנות הופרשה:
+<b>מותר נסכים.</b> גזברי הקדש היו ממציאים מעות לבעלי יינות ושמנים וסלתות, לספק למנחות ונסכים כל השנה, ואם קבל עליו לספק ג׳ סאים בסלע ועמדו ארבעה סאים בסלע צריך שיתן ארבע סאין, ואותה סאה היא מותר נסכים. וכן כשמודדין להקדש היו מודדין במדה מבורצת וגדושה, והגזבר היה מוחק המדה, הברוץ נקרא מותר נסכים. ועושין מהן כלי שרת, שהנסכים מתקדשים בכלי שרת:
+<b>מותר נסכים לקיץ המזבח.</b> שהנסכים כליל והעולה כליל:
+<b>זה וזה.</b> רבי עקיבא ורבי חנינא:
+<b>לא היו מודים בפירות.</b> כדאמר ר״ע לעיל שאין משתכרים בשל הקדש. ומסקנא דתנאי ב״ד הוא על המותרות שיהיו כולן קרבים עולות. וכן הלכה: 
+
+Mishnah 5
+
+<b>מותר הקטורת.</b> הנותר בכל שנה:
+<b>מה היו עושין בה.</b> להקטירה לשנה הבאה. שאין לך שנה שאין בה מותר, שהקטורת היתה נעשית שס״ח מנים, שס״ה מנים כמנין שס״ה ימות החמה, וג׳ מנין שמהם כהן גדול מכניס מלא חפניו ביום הכפורים, ולא היו נכנסים כולן בחפניו. ועוד, בכל שנה פשוטה היה מותר, ששנה פשוטה ימיה שנ״ד:
+<b>מפרישין ממנה.</b> מן הלשכה:
+<b>שכר האומנין.</b> מפטמי הקטורת, שהן נוטלים שכרן מתרומת הלשכה. ומזכין המעות לאומנין על יד אחד מן הגזברים והרי הן חולין. ואע״פ שאין הקדש יוצא לחולין אם לא שיכנס דבר אחר תחתיו לקדושה, תרומת הלשכה שאני, דב״ד מתנה עליהם ליתנם לכמה דברים. ואחרי שזכו במעות לצורך האומנין מחללין הקטורת על אותן המעות, והמעות קדושים לתרומה ישנה, ונותנים הקטורת לאומנים בשכרם, וחוזרין וקונין אותה מהן במעות של תרומה חדשה. והכי צניעא מלתא טפי ולא למכרה ולחזור ולקנותה:
+<b>אם בא החדש בזמנו.</b> שהביאו שקלים חדשים קודם ר״ח ניסן שהוא זמן התרומה החדשה. לוקחים מותר הקטורת מתרומה חדשה ע״י חלול כדפרשינן לעיל:
+<b>ואם לאו.</b> שלא הביאו שקלים חדשים עדיין. לוקחים אותה מן התרומה ישנה, אם חללוה כבר. ואם לא חללוה, מקטירין אותה, דכיון שלא בא החדש צריך להביא מן הישנה: 
+
+Mishnah 6
+
+<b>המקדיש נכסיו.</b> וסתם הקדש לבדק הבית:
+<b>והיו בהם דברים הראויים לקרבנות צבור.</b> כגון קטורת או יינות שמנים וסלתות:
+<b>ינתנו לאומנין בשכרן.</b> ויוצאין לחולין, אף על פי שאין דבר אחר נכנס תחתיו. דקסבר הקדש מתחלל על המלאכה, דכתיב (שמות כ״ה:ח׳) ועשו לי מקדש, שתהיה המלאכה נעשית מן ההקדש:
+<b>אינה מן המדה.</b> כלומר אין מדה זו שאתה אומר כמדה האמורה לעיל בקטורת, ואין ראוי אלא שתשוה מדותיך. הלכך מפרישים מהן שכר האומנים כו׳ כדאמרינן לעיל גבי מותר הקטורת. שאין הקדש מתחלל על המלאכה. והלכה כבן עזאי: 
+
+Mishnah 7
+
+<b>זכרים ימכרו לצרכי עולות כו׳ ודמיהם יפלו עם שאר הנכסים לבדק הבית.</b> דסבר סתם הקדש לבדק הבית ואפילו במידי דחזי למזבח, אבל הראוי למזבח אינו יוצא מידי מזבח, שהמקדיש תמימים לבדק הבית אין נפדים אלא למזבח, והדמים יפלו לבדק הבית:
+<b>ויביא בדמיהן עולות.</b> קסבר מידי דחזי למזבח מסתמא למזבח אקדשינהו, הלכך זכרים עצמן יקרבו עולות, ונקבות ימכרו לצרכי שלמים ויביא בדמיהן עולות, אבל הן עצמן אין קרבין שלמים, דהמקדיש נכסיו דעתו שיהיו כולם לגבוה, הלכך בהמות שראויות לקרב עולות יקרבו עולות, ונקבות ימכרו לצרכי שלמים ויביא בדמיהן עולות, דכיון דראויות למזבח חלה עליהן קדושת מזבח, ואפילו על הנקבות שאין גופן ראוי למה שדעתו להקדישן, כיון דלשם קרבן מיהא חזיין, לא חל עליהן קדושת בדק הבית, ויביא בדמיהם עולות:
+<b>שהמקדיש בפירוש.</b> שאמר בהמה ונכסי להקדש. דכיון שהפרישן והבדילן זו מזו ואעפ״כ לא אמר בהמה למזבח ונכסי לבדק הבית, ש״מ דדעתו היה שבין בהמה ובין נכסיו הכל ילך אל מקום אחד. אבל המקדיש סתם כל נכסיו, דעתו להקדיש כל דבר למה שהוא ראוי. והלכה כר״ע: 
+
+Mishnah 8
+
+<b>יינות שמנים וסלתות.</b> שהן ראוים למנחות ולנסכים:
+<b>ועופות.</b> תורים ובני יונה:
+<b>ר׳ אלעזר.</b> גרסינן, ולא ר׳ אליעזר, וטעמא דר״א מפורש בירושלמי, דכתיב (ויקרא כ״ב) לכל נדריהם ולכל נדבותם אשר יקריבו לה׳ לעולה, כל מה שהם נודרים ומתנדבים מדברים אשר יקריבו לה׳ אפילו יינות שמנים וסלתות יהיה לעולה, יכול יקריב בדמיהן עולת העוף, או אם הקדיש עוף יקריבנו עולה, ת״ל (שם) בבקר בכשבים ובעזים, הא אינו מקריב בכל מה שהתנדב אלא עולת בהמה בלבד: 
+
+Mishnah 9
+
+<b>משערין את הלשכה.</b> פוסקים שער ליינות שמנים וסלתות, שיעמוד זה השער שלשים יום. ולוקחים בכל יום ממוכרי יינות שמנים וסלתות מה שהן צריכין באותו הסכום שפסקו, ואם נתייקר המקח אין מוסיפים דמים, ואם הוזל לוקחים לפי הזול:
+<b>המקבל עליו לספק סלתות.</b> בימות קציר חטים ובצירת ענבים ומסיקת זיתים היו הגזברים מקדימים מעות לחנוני והיה החנוני מקבל עליו לספק יינות שמנים וסלתות כל השנה. ואם היו אז נמכרים ד׳ סאין בסלע והוקרו ועמדו ג׳ סאין בסלע, צריך ליתן ד׳ סאין, דהקדש קונה בכסף, דכתיב ונתן הכסף וקם לו. ואם קבל לספק ג׳ סאין בסלע והוזלו ועמדו ד׳ בסלע, נותן ד׳ בסלע, דלא גרע מהדיוט דלא קני אלא במשיכה:
+<b>התליע לו.</b> ואפי׳ משך הגזבר ונתן מעות, אחריותם על החנוני:
+<b>אינו מקבל את מעותיו.</b> כלומר אינם נחשבים מעותיו של חנוני ולא זכה בהם ואע״פ שקבלם מן הגזבר:
+<b>עד שיהיה המזבח מרצה.</b> שיעלה לרצון על המזבח. הלכך אם החמיץ היין או התליעה הסולת אחריותם על החנוני:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>אלו הן הממונים.</b> חמשה עשר מינים של פקידות ומינוי של שררה דחשיב במתניתין היו תמיד במקדש. מיהו הנך גברי דחשיב, לא בזמן אחד היו, אלא החסידים והכשרים שבכל דור ודור הוא מונה. ורבותי פירשו, על שם שהממונים הראשונים שנתמנו על כך, כך היה שמם, לפיכך נקראו הבאים אחריהם על שמם:
+<b>על החותמות ועל הסלתות.</b> מפרש לקמן במתניתין:
+<b>על הפייסות.</b> להורות סדר הגורל מי יזכה בעבודה זו ומי בזו, כמפורש במסכת יומא:
+<b>על הקינים.</b> מחוסרי כפרה כגון זב וזבה ויולדת שמביאים קיני חובה דהיינו תורים ובני יונה, נותנין מעותיהן לשופרות שבמקדש, והממונים על השופרות לוקחים המעות ומביאין בהן הקינים. והיה צריך שיתמנה על זה חכם גדול ובקי, כדאמרינן במסכת אבות קינים ופתחי נדה הן הן גופי הלכות:
+<b>שהיה פותח דברים כו׳</b> והוא מרדכי בלשן שעלה מן הגולה. ונקרא כן, שהיה בולל לשונות הרבה:
+<b>על חולי מעים.</b> לפי שהכהנים הולכים יחפים על הרצפה ואוכלין בשר הרבה ושותין מים היו מעיהן מתקלקלין וצריכין תמיד לרופא לומר להם זה הסם טוב למעים:
+<b>חופר שיחין.</b> היה ממונה לחפור בורות שיחין ומערות כדי שיהיו מים מצויין לשתות לעולי רגלים:
+<b>גביני כרוז.</b> כך שמו של האיש המכריז בכל בוקר בבית המקדש עמדו כהנים לעבודתכם. ושומעים קולו מיריחו:
+<b>על נעילת שערים.</b> לנעול השערים בערב ולפתחן בבוקר:
+<b>על הפקיע.</b> להלקות הכהנים והלוים שנמצאו ישנים על משמרותיהם שהיו שומרים את המקדש בלילה, כדאמרן במסכת מדות מי שהיו מוצאים אותו ישן היו חובטים אותו ושורפים את כסותו. ובירושלמי מפרש, הפקיע, הפתילות של מנורה ושל בית השואבה, כדאמרינן בפרק החליל (סוכה נא) מבלאי מכנסי כהנים ומהמייניהם היו מפקיעים פתילות:
+<b>צלצל.</b> כלי שיר שיש לו קול גדול, לשון תצילנה אזניו, צימבל״ו בלע״ז. וכשהיו שומעין קולו היו הלוים מתחילין בשיר:
+<b>על השיר.</b> להתחיל את השיר, וכשהיה מסיים היו כולן מסיימין:
+<b>בית גרמו.</b> שם משפחה:
+<b>על לחם הפנים.</b> שהיה עשוי כמין תיבה פרוצה והיו אומנים בעשייתו ובאפייתו לרדותו מן התנור שלא ישבר ולעשותו שלא יתעפש:
+<b>בית אבטינס.</b> שם משפחה שהיו בקיאים לפטם הקטורת ומכירין בעשב ששמו מעלה עשן וכשהיו מערבין אותו עם סממני הקטורת היה עשן הקטורת מתמר ועולה כמין מקל:
+<b>על הפרוכות.</b> לעשות פרוכות חדשות כשהיו צריכים:
+<b>המלביש.</b> היה ממונה להלביש הכהנים בשעת עבודה ולהפשיטם אחר עבודה, ולשמור בגדי כהונה בלשכות העשויות לכך: 
+
+Mishnah 2
+
+<b>גזברים.</b> הן שממון ההקדש תחת ידם והן פודים הערכין והחרמין וההקדשות, וכל מלאכת הקודש בהם נעשים:
+<b>אמרכלין.</b> למעלה מן הגזברים. ונשיא נשיאי הלוי (במדבר ג׳:ל״ב) מתרגמינן ואמרכליא דממנא. ולשון אמרכל, אמר על כל. ובערבי קורים לגדול אמיר. מה היו ז׳ אמרכלין עושין, שבעה מפתחות העזרה בידם, רצה אחד מהן לפתוח אינו יכול עד שיכנסו כולם ויפתחו, והגזברים נכנסים אחריהם ומוציאים מה שהן צריכין. ועוד מעלה האחרת למעלה מן האמרכלים היתה שם שלא נזכרה במשנה ומייתי לה בתוספתא, והן שני קתילוקין. ונמצאו שם ה׳ מדרגות, כהן גדול, סגן, קתילוקין, אמרכלין, גזברים:
+<b>אין עושין שררה פחות משנים.</b> דכתיב (שמות כ״ח:ה׳) והם יקחו את הזהב, מיעוט רבים שנים: 
+
+Mishnah 3
+
+<b>ד׳ חותמות היו במקדש.</b> ג׳ חותמות לג׳ נסכין חלוקים של בהמות. חותם ראשון לנסכי בקר, והן ג׳ עשרונים סולת בלול בחצי ההין שמן, ויין לנסך חצי ההין, וחותמן עגל. והב׳ זכר לנסכי איל, שתרגום איל דכרא, ונסכיו שתי עשרונים סולת בלול בשמן שלישית ההין, ויין לנסך שלישית ההין. והג׳ גדי, לנסכי כבש בן שנתו, והן עשרון סולת בלול ברביעית ההין שמן, ויין לנסך רביעית ההין. והד׳ חוטא, והם נסכיו של מצורע עשיר שמביא ג׳ בהמות וצריך עשרה לוגין שמן, ט׳ לג׳ כבשים ואחד למתן תנוך ובהונות. וקרי ליה חוטא משום דאמרינן בערכין על שבעה דברים נגעים באין:
+<b>חמשה היו.</b> שני חותמות היו למצורע:
+<b>חוטא דל וחוטא עשיר.</b> לפי שמצורע עני אינו מביא אלא בהמה אחת. ואם לא היה למצורע אלא חותם אחד היו נותנים למצורע עני שלשה עשרונות. ות״ק סבר למצורע עני נותנים לו חותם גדי. והלכה כתנא קמא:
+<b>וארמית כתוב עליהן.</b> שרוב דיבורם בלשון ארמי היה:
+<b>זכרים ונקבות.</b> בין לנסכי עולות שאינן באות אלא זכרים בין לנסכי שלמים שבאים זכרים או נקבות. ועולות ושלמים הן שטעונין נסכים כדכתיב (במדבר ט״ו:ג׳) עולה או זבח: 
+
+Mishnah 4
+
+<b>נותן לו מעות.</b> כפי הנסכים שהוא צריך:
+<b>בא לו אצל אחיה שהיה ממונה.</b> לקנות נסכי יינות שמנים וסלתות, כדי שלא יהא צריך כל מביא קרבן לחזר אחר נסכים העשויין על טהרת הקדש:
+<b>ואם הותירו הותירו להקדש.</b> ולא אמרינן שמא מעותיו של יוחנן הם שנתערבו במעות של נסכים: 
+
+Mishnah 5
+
+<b>ממתינין לו עד הערב.</b> שיזדווגו יחד יוחנן ואחיה, אם נמצאו מעות יתרים ביד יוחנן כנגד החותם שאומר זה שנאבד ממנו, נותנים לו:
+<b>ושם היום כתוב.</b> על החותם, יום פלוני וחדש פלוני:
+<b>מפני הרמאין.</b> שמא מצא חותם שנפל מחברו או מאחיה או מיוחנן, ובא עכשיו ליקח. וביום שמצאו אינו רשאי להוציאו, שהאובד מחזר אחריו. ועוד יש לחוש שמא לקח חותם כשער הזול והצניעו עד שנתייקר השער: 
+
+Mishnah 6
+
+<b>לשכת חשאים.</b> על שם שהנותנים בתוכה מעות נותנים בסתר, והמתפרנסים ממנה נוטלים בסתר:
+<b>ללשכת בדק הבית.</b> ללשכה שנותנים בה כל קדשי בדק הבית:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שלשה עשר שופרות.</b> תיבות צרות מלמעלה ורחבות מלמטה עקומות כעין שופר, מפני הרמאים שלא יוכלו להכניס ידן לתוכן להראות עצמן כאילו נותנין לתוכן ונוטלין מתוכן. ולקמן מפרש למה שלשה עשר שופרות ושלשה עשר שלחנות, ובאיזה מקום מונחים:
+<b>שלש עשרה השתחויות.</b> לקמן מפרש היכן היו:
+<b>כנגד דיר העצים.</b> לשכה ששם היו אוצרים כל עצי המערכה, והיא היתה במקצוע מזרחית צפונית של עזרת נשים:
+<b>ששם הארון נגנז.</b> שיאשיהו המלך צוה וגנזוהו למטה במטמוניות עקומות ועקלקלות שבנה שלמה בזמן שבנה את הבית וידע שסופו ליחרב. והיינו דכתיב בדברי הימים (ב׳ ל״ה) ביאשיהו, ויאמר ללוים המבינים [וגו׳] תנו את ארון הקודש בבית אשר בנה שלמה וכו׳, ועמו נגנז מטה אהרן, וצנצנת המן, וצלוחית של שמן המשחה: 
+
+Mishnah 2
+
+<b>שהיה מתעסק.</b> במלאכתו, מתליע את העצים. ובעל מום היה ומלאכתן של בעלי מומין להכין עצים למערכה וכל עץ שנמצא בו תולעת פסול למזבח:
+<b>שהיא משונה.</b> לא היתה האבן שוה לשאר אבני הרצפה, והבין שנסתלקה משם והוחזרה:
+<b>ביחוד.</b> בבירור: 
+
+Mishnah 3
+
+<b>והיכן היו השתחויות.</b> שלש עשרה השתחויות דתנן לעיל, היכן היו עושין אותן:
+<b>שער העליון.</b> הר הבית היה משופע ועולה ממזרח למערב, והשער הסמוך למערב הוא שער העליון. ואחריו שער הדלק, הוא שער של לשכת העץ שהיתה בדרום העזרה, ועל שם שמכניסין דרך שם עצי המערכה שדולקים על המזבח נקרא שער הדלק:
+<b>שער הבכורות.</b> שמכניסין שם הבכורות הנשחטים בדרום:
+<b>המים מפכים.</b> כדכתיב ביחזקאל (מ״ז) והנה מים מפכים מן הכתף הימנית, והיינו דרום שקרוי ימין, כדכתיב צפון וימין. וראה יחזקאל בנבואה שהיו יוצאים מבית קודש הקדשים דקים כקרני חגבים וכשמגיעים לשער זה מתגברים ונעשים כמלוא פי פך קטן, והיינו דקרי להו מים מפכים:
+<b>שער הקרבן.</b> שם מכניסים קדשי קדשים ששחיטתן בצפון:
+<b>שער הנשים.</b> שבו הנשים נכנסות לסמוך על קרבנן לדברי רבי יוסי דאמר נשים סומכות רשות, ולדברי רבי יהודה ורבי שמעון לעמוד על קרבנן:
+<b>שער השיר.</b> דרך שם היו מכניסין כלי שיר:
+<b>שבו יצא יכניהו בגלותו.</b> שנכנס לבית המקדש להשתחוות וליטול רשות כשהלך בגולה לבבל ויצא דרך אותו שער:
+<b>שער ניקנור.</b> מפורש ביומא [לח] פרק אמר להם הממונה:
+<b>פשפשין.</b> שערים קטנים בתוך השערים הגדולים. ואף הם ממנין שלש עשרה שערים. ואף על גב דגם לשער בית המוקד היה לו פשפש, לא חשיב ליה, לפי שהיה קטן ביותר, אבל אלו היו גדולים קצת. והך מתניתין דשלש עשרה שערים מוקמינן לה בגמרא בירושלמי כאבא יוסי בן חנן. אבל חכמים אומרים שבעה שערים היו לעזרה ואינהו סברי דהנך שלש עשרה השתחויות כנגד שלש עשרה פרצות שפרצו מלכי יון בעזרה, וכשגברו מלכי חשמונאי ונצחום וגדרו אותם פרצות, תקנו שלש עשרה השתחויות, כנגד כל פרצה גדורה השתחויה: 
+
+Mishnah 4
+
+<b>על של שיש מניחין את האברים.</b> אחר הנתוח מסדרין אותן על השלחן עד שיעלום הכהנים. ולא עשאום של כסף או של זהב דהא אין עניות במקום עשירות, לפי שהזהב והכסף מרתיחים ומסריחים והשיש מצנן ושומר הבשר שלא יסריח, ולא היו סומכין על הנס שלא הסריח בשר הקודש מעולם:
+<b>ועל של כסף כלי שרת.</b> שמוציאין בכל בוקר צ״ג כלי שרת, כדתנן במסכת תמיד:
+<b>נותנים לחם הפנים בכניסתו.</b> אחר שנאפה, עד שיסדרוהו על השלחן:
+<b>ועל של זהב ביציאתו.</b> והיה מונח שם עד זמן חלוקו:
+<b>שמעלין בקדש ולא מורידין.</b> דכיון שסלקוהו מעל השלחן של זהב אין מורידין אותו להניחו בשל כסף: 
+
+Mishnah 5
+
+<b>תקלין חדתין.</b> כדמפרש במתניתין, שבו נותנין שקלי שנה זו, וכשמגיע זמן התרומה, הגזבר מוציא כל שקלים שבשופר ונותנם ללשכה כדי שיתרמו מהם. והשני כתוב עליו תקלין עתיקים, ומי שלא הביא שקלו באותה שנה מביאו בשנה שאחר כך ונותנו באותו שופר והגזבר נוטלם ונותנם בשיירי הלשכה. והג׳ כתוב עליו קינין, והם תורים גדולים. והד׳ גוזלי עולה, בני יונה קטנים, וכולן עולות. אבל המביאים קיני חובה נותנים המעות או העופות ליד הכהן ולא היו נותנים מעות לשופר. ומפרש טעמא בירושלמי, מפני התערובות, שמא ימות אחד מבעלי קינין, ונמצא דמי חטאת שמתו בעליה דאזלא למיתה מעורבת בהן. אבל רבנן לא חיישי להכי, וסברי דבשופר של קינין משימין דמי קיני חובה ובכל המעות הנמצאים בו מקריבין קן אחד חטאת ואחד עולה, והשני כולן נדבה וקרבים עולות. והלכה כחכמים:
+<b>עצים.</b> והמתנדב עצים למערכה נותן דמיהן לתוכו:
+<b>לבונה.</b> המתנדב לבונה נותן דמים לתוכו, והגזברים לוקחים המעות שבשופר וקונים מהן לבונה ומקטירים על המזבח:
+<b>זהב.</b> המתנדב זהב נותנו שם או דמי שויו, והוא לכפורת, כלומר לכלי שרת. שהמזרקות נקראו כפורי זהב בעזרא ובדברי הימים, לפי שהכהן מקנח אצבעו בהם בין הזאה להזאה, ובין מתנות של חטאת, שהשיריים שבאצבע פסולים:
+<b>ששה לנדבה.</b> ששה שופרות הנותרות הן לנדבה, האחד כתוב עליו מותר חטאת, השני מותר אשם, השלישי מותר קיני זבים וזבות ויולדות. והרביעי מותר קרבנות נזיר, החמישי מותר אשם מצורע, הששי נדבה סתם. ומי שהפריש מעות לחטאת וקנה חטאתו ונתותרו מן המעות, משליך המותר לשופר שכתוב בו מותר חטאת. וכן מותר אשם משליך לשופר שכתוב בו מותר אשם, וכן כולם. ושופר שכתוב בו נדבה סתם, כל מי שמתנדב דבר למזבח נותן לתוכו: 
+
+Mishnah 6
+
+<b>לא יפחות משני גזרים.</b> המתנדב עצים סתם לא יפחות מב׳ גזרים, כאותם שמסדרים על המערכה, וידוע היה שיעורן. ודווקא המתנדב עצים סתם, אבל הרוצה להביא אפילו עץ אחד יביא:
+<b>לא יפחות מן קומץ.</b> שזהו שיעור הלבונה הבאה עם המנחה, דכתיב (ויקרא ו׳:ח׳) והרים ממנו בקמצו מסולת המנחה ומשמנה ואת כל לבונתה, מה הרמה דמנחה קומץ אף לבונה קומץ. ודוקא המתנדב סתם, אבל אם רצה להביא אפילו קורט של לבונה מביא. והמתנדב זהב סתם, לא יפחות מדינר זהב. והוא שהזכיר צורת מטבע, אבל אם לא הזכיר מטבע אלא זהב סתם, מביא אפילו צנורא שהוא כמין מזלג קטן:
+<b>אשם הוא אשום אשם לה׳</b> וקשה קרא רישיה לסיפיה, דאשם הוא משמע בהווייתו ובהלכתו הוא שהוא נאכל לכהנים, ואשם לה׳ משמע שכולו לה׳. ודרש יהוידע הכהן, אשום אשם לה׳, כל שהוא בא משום חטא ומשום אשמה כגון הפריש מעות לחטאת ואשם ונתותרו מהם, ילקח באותו המותר עולות, הבשר לה׳ והעורות לכהנים ונמצאו שני המקראות קיימים, אשם לה׳ הבשר, ואשם לכהנים העורות. והיכן מצינו מדרש זה ביהוידע, דכתיב במלכים ביהוידע כסף אשם וכסף חטאת לא יובא בית ה׳ לכהנים יהיו, וא״א לומר דכסף שקדש לשם חטאת ולשם אשם יהנו ממנו הכהנים, אלא על כרחך ה״ק, יעשו ממנו דבר שיהנו בו הכהנים והיינו עולות שהעורות לכהנים:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>מעות שנמצאו.</b> קרוב לשקלים יפלו לשקלים. דבתר קרוב אזלינן דכתיב (דברים כ״א:ג׳) והיתה העיר הקרובה אל החלל. והאומר רוב וקרוב הלך אחר הרוב, מוקי מתניתין כגון ששקלים ונדבה שוין:
+<b>מחצה על מחצה יפלו לנדבה.</b> דחמירא משקלים, דכולה עולות. אבל שקלים מביאין מהן פעמים חטאות שנאכלים לכהנים. ועוד, דשיירי שקלים לחומות העיר ומגדלותיה:
+<b>מחצה על מחצה יפלו ללבונה.</b> דלבונה היא עצמה קרבן. ועצים מכשירי קרבן:
+<b>מחצה על מחצה יפלו לגוזלי עולה.</b> בירושלמי פריך, בשלמא קרוב לגוזלי עולה כיון דמדאורייתא אזלינן בתר קורבה הוי כאילו ודאי הן מגוזלי עולה, אלא מחצה על מחצה דמספיקא שדינן להו לגוזלי עולה לחומרא, האשה שהביאה המעות הללו במה תתכפר, שמא מקיני חובה נפלו, וכשאתה מקריב מהן גוזלי עולה במה מתכפרת האשה. ומשני, ב״ד הממונים על הקינין לוקחים משל צבור כפי אותן מעות שנמצאו ומקנין אותן לבעלי המעות שנמצאו ומקריבין מהן קינין על הספק והחטאת לא תהא נאכלת: 
+
+Mishnah 2
+
+<b>לעולם מעשר.</b> אפילו כל השנה כולה. לפי שעולי רגלים אינן מספיקין להוציא כל מעשר שני שלהן ברגלים ומניחין אותן לקרוביהן או לאוהביהן לאכול אותן כל השנה בירושלים, ועיקר מצות אכילת מעשר שני היא שלמים, לפיכך רוב בהמות הנמכרות בירושלים בכל ימות השנה הן נקחות בכסף מעשר. ואע״ג דאיכא למימר שמא מן המוכרים נפלו ונתחללו כבר, כיון דלוקחים הוו רובא שהרי כמה אנשים לוקחים מתגר אחד אמרינן דלוקחים הן ולא נתחללו והרי הן מעשר:
+<b>ובהר הבית חולין.</b> ואפילו ברגל שרוב מעות שביד בני אדם אז הן של מעשר אפ״ה הוו חולין, דאזלינן בתר רובא דשתא. ואימור מקמי הרגל נפול:
+<b>בירושלים.</b> שלא בשוק הבהמות:
+<b>בשעת הרגל הכל מעשר.</b> ולא אזלינן בתר רוב שתא, לפי ששווקי ירושלים עשויים להתכבד בכל יום ואי נפול מקודם כבר נמצאו. אבל הר הבית לא היה עשוי להתכבד לפי שהוא גבוה והרוח מכבד ומסיר כל האבק וגם אין אדם רשאי ליכנס בהר הבית באבק שברגליו לפיכך אין אבק מצוי שם: 
+
+Mishnah 3
+
+<b>אברים עולות.</b> כיון שמנותח כדרך הנתוח המפורש בעולות, בידוע שהן של עולות:
+<b>חתיכות חטאות.</b> דאין אוכלים בעזרה אלא חטאות ואשמות:
+<b>ובירושלים זבחי שלמים.</b> דרוב בשר הנאכל בירושלים הוי שלמים:
+<b>זה וזה.</b> בין שנמצא בעזרה בין שנמצא בירושלים:
+<b>תעובר צורתן.</b> לפי שנפסלו בהיסח הדעת ואסורין באכילה, ואין לזלזל בהן ולשרפן עד שיפסלו בודאי, הלכך בעו עבור צורה היינו שיפסלו בנותר. ועיבור צורה דשלמים היינו עד יום שלישי:
+<b>נמצאו בגבולים.</b> בערי ישראל:
+<b>אברים נבלות.</b> שכן דרך שחותכין הנבלות לאברים ומשליכין ברחובות שיאכלום הכלבים:
+<b>חתיכות מותרים.</b> שאין רגילין לחתוך הנבלות לחתיכות, אלא הכשרות רגילין לחתוך לחתיכות קטנות למכרן לישראל או לתת אותה בתוך הקדרה. ודין זה בעיר שכולה ישראל, אבל בעיר שיש בה נכרים אפילו חתיכות אסורים:
+<b>שהבשר מרובה.</b> ואין חותכין הבשר לחתיכות קטנות אלא מבשלים אותו אברים: 
+
+Mishnah 4
+
+<b>זכרים עולות.</b> שאנו תולין שיצאה מירושלים, ורוב זכרים שבירושלים הן עולות, ורוב נקבות זבחי שלמים:
+<b>הראוי לפסחים.</b> זכר בן שנה מן הכשבים או מן העזים:
+<b>פסחים.</b> והמוצאו מותר לו להקריבו לפסחו, ואם יבוא בעליו אחר כך יתן לו את דמיו:
+<b>קודם לרגל שלשים יום.</b> משעה שמתחילין לדרוש בהלכות הפסח ואדם מפריש את פסחו. ואין הלכה כרבי יהודה: 
+
+Mishnah 5
+
+<b>היו ממשכנין את מוצאיה.</b> המוצא עולה או שלמים היו ממשכנין אותו עד שיביא נסכיה משלו, שלשה עשרונים לפר ושני עשרונים לאיל ועשרון לכבש:
+<b>מניחין אותה ובורחים.</b> כדי שלא להתחייב בנסכיה: 
+
+Mishnah 6
+
+<b>שבעה דברים.</b> וקחשיב להו ואזיל:
+<b>נכרי ששלח עולתו.</b> דדרשינן איש איש, מלמד שהנכרים נודרים נדרים ונדבות כישראל:
+<b>שתהא מנחתו.</b> עשירית האיפה שכהן גדול מקריב בכל יום מחציתה בבוקר ומחציתה בערב:
+<b>קריבה משל צבור.</b> דכתיב (ויקרא ו׳:י״א) חק עולם, חק זה יהיה משל עולם כלומר משל צבור דהיינו מתרומת הלשכה:
+<b>רבי יהודה אומר משל יורשים.</b> דכתיב (שם) והכהן המשיח תחתיו מבניו, והכי משמע, והכהן המשיח שמת, תחתיו אחד מבניו יעשה אותה:
+<b>ושלימה היתה קריבה.</b> כשהיא באה משל צבור לר״ש או משל יורשים לרבי יהודה, עשרון שלם היתה קריבה ולא חצי עשרון. ר׳ שמעון מפיק ליה מכליל תקטר, שלא יקטירוה לחצאין אלא כולה כשהיא באה משל צבור. ורבי יהודה מפיק ליה מדכתיב מבניו יעשה אותה, כשהאחד מבניו מקריב לאחר שמת אביו דהיינו היורשים, יעשה אותה ולא חציה. והלכה כרבי יהודה שמשל יורשים היא באה. והא דתנן במתניתין דתנאי בית דין הוא לדברי ר׳ שמעון שתהא באה מן הצבור, ולא מן התורה, מפרש בגמרא דשתי תקנות הוו, בתחלה מדאורייתא קריבה משל צבור מדכתיב חק עולם כדאמרינן, כיון שראו דקא מדחקא לשכה התקינו דניגבו מיורשים, כיון דחזו דקא פשעו בה אוקמוה אדאורייתא. ונמצאת עכשיו קריבה מן הצבור בתנאי בית דין דאוקמוה אדאורייתא: 
+
+Mishnah 7
+
+<b>שיהיו הכהנים נאותים בהן.</b> דוקא לאכילת הקרבנות. אבל לאכילת חולין, אפילו למלוח חולין הנאכלין בעזרה עם הקרבנות כדי שיהו הקרבנות נאכלים על השובע, אין נאותים בהן:
+<b>שלא יהיו מועלין באפרה.</b> דמן התורה אין מועלין באפרה, דכתיב (במדבר י״ט) חטאת היא, בה מועלין ואין מועלין באפרה. כיון דחזו דקא מזלזלי בה גזרו באפרה מעילה. כיון דחזו דקא פרשי [מאפר] הזאות, אוקמוה אדאורייתא:
+<b>ועל הקינין הפסולות.</b> המחוייבין קינין מביאין מעות ונותנים לשופר, ובית דין לוקחין המעות וקונים בהן קינין, והבעלים הולכים להם וסומכים על בית דין שיקריבו קיניהן, ואם פרחו הקינין או נמצאו פסולים תנאי בית דין הוא שיקחו אחרים מדמי הלשכה ומקנים אותם לבעלים ויוצאין בהן ידי חובתן:
+<b>רבי יוסי אומר.</b> אותו שהוא רגיל לספק את הקינין שפסק דמים עם הגזברים למכור להם כל הקינין הצריכים, הוא חייב להחליף כל שימצא בהן פסול, כדתנן לעיל פרק התרומה. אינו מקבל מעותיו עד שיהיה המזבח מרצה, ואם החמיץ היין או התליע הסולת מחזירין אותו למוכר, כך אם נפסל העוף אחר לקיחתו מחזירו לו, והוא מחזיר את הדמים. והלכה כר״י, דהכי אמרינן בירושלמי תנאי בית דין הוא המספק את הקינין מספק את האובדות ואת הפסולות:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כל הרוקין הנמצאים בירושלים טהורים.</b> ולא מחזיקינן להו ברוקו של זב וזבה שהן מטמאין אדם וכלים, משום דאזלינן בתר רובה:
+<b>חוץ משל שוק העליון.</b> לפי שכובסין נכרים היו מצוין שם, וחכמים גזרו על הנכרים שיהיו כזבין לכל דבריהן ורוקן טמא. ואית דאמרי, לפי ששוק העליון לא היתה דריסת הרגל מצויה שם וזבין וזבות שמתבודדין ומתרחקין מבני אדם היו מצויין שם:
+<b>שבאמצע טמאים.</b> משום דזבין וזבות שכיחי ומהלכים באמצע דרכים, והטהורים מסתלקים לצדי הדרכים מקום שאין דריסת הרגל מצויה ומזהירין לכל טמא שלא יגע בהן. אבל בשעת הרגל שרוב ישראל טהורין, הטמאים מסתלקים לצדדים שלא יטמאו את העם, והטהורים הולכים באמצע הדרכים, הלכך בשעת הרגל רוקין הנמצאים באמצע טהורים ושבצדדים טמאין. והלכה כרבי יוסי: 
+
+Mishnah 2
+
+<b>דרך ירידה לבית הטבילה.</b> שני דרכים היו למקוה באחד יורדים ובאחד עולים, שלא יגעו הטמאים בטהורים. ושל דרך ירידה ודאי טמאים לפי שנפלו מיד המביאם לטבילה:
+<b>שלא כירידתן עלייתן.</b> דבירידתן ודאי טמאים היו לכך היה מורידן לבית הטבילה ובעלייתן טהרו לאחר שהטבילן:
+<b>רבי יוסי אומר כולן טהורין.</b> דלא גזרו על ספק כלים בירושלים. והלכה כרבי יוסי:
+<b>מגריפה.</b> כלי שגורפים וכונסים בו עצמות המתים כשהם מפוזרים:
+<b>מריצה.</b> כלי שרוצצים ומשברים בו עצמות המת כשרוצים להכניסם בסל להוליכן ממקום למקום: 
+
+Mishnah 3
+
+<b>שוחט בה מיד.</b> דודאי הטבילוה בעליה מאתמול כדי שיהיה לה הערב שמש ותהא ראויה לשחוט בה היום בערב הפסח:
+<b>בשלשה עשר שונה ומטביל.</b> כלומר אע״ג דאיכא למימר כבר הטבילוה בעליה צריך המוצאה להטבילה שנית, דשמא לא הטבילוה בעליה דהיה להם שהות להמתין עד סמוך לחשיכה, ואע״פ שלא גזרו על ספק כלים בירושלים משום חומרא דקדשים הצריכוה טבילה. ורמב״ם פירש שונה להזות עליה, דשמא נטמאה במת והזה עליה בשלישי, ועתה שונה ומזה עליה ואחר כך מטבילה:
+<b>קופיץ.</b> סכין גדול עשוי לחתוך בשר ולשבור בו עצמות:
+<b>בזה ובזה.</b> בין בי״ג בין בי״ד:
+<b>שונה ומטביל.</b> לפי שאין הקופיץ ראוי אלא לחגיגה ששבירת עצם מותר בה. ובגמרא בפסחים (דף ע׳) מוקי מתניתין בזמן שהיה הנשיא גוסס בשלשה עשר, שאם ימות יהיו כל הציבור טמאים ויקרב הפסח בטומאה ולא יהיו צריכים לטהר הכלים. הלכך, סכין שצריך לשחיטת הפסח, דחד ספיקא הוא, שמא לא ימות הנשיא ויעשו את הפסח בטהרה מטבילין אותו, וחזקה שטהרוהו ביום י״ג כדי לשחוט בו את הפסח בי״ד. אבל קופיץ דתרי ספיקי, שמא ימות הנשיא ויעשו פסח בטומאה ואז אין מביאין חגיגה וא״צ לקופיץ, ואף אם לא ימות שמא יהיו הפסחים מרובים ולא יעשו חגיגה בי״ד, הלכך לא מטבלי ליה וחזקתו שלא טהרוהו:
+<b>חל י״ד להיות בשבת שוחט בה מיד.</b> ולא אמרינן כיון דשבת הוא לא נשחוט בה מספיקא שמא טמאה היא ונמצא הפסח טמא ומחלל את השבת שלא במקום מצוה. ורבותי פירשו, שוחט בה מיד בקופיץ קאמר, דאף על גב דאין חגיגה בשבת, מכל מקום חזקה שהטבילה מערב שבת לצורך חגיגת חמשה עשר:
+<b>בחמשה עשר שוחט בה מיד.</b> לפי שכל העם יודעים שהזאה וטבילה אסורה ביום טוב ומטבילין את הכל מלפני יום טוב:
+<b>נמצאת.</b> הקופיץ:
+<b>קשורה לסכין.</b> אמרינן ודאי הטבילוה עם הסכין. אבל רמב״ם פירש, נמצאת סכין סתמא קשורה עם סכין אחרת ידועה, הרי היא כסכין הידועה, אם טמאה טמאה ואם טהורה טהורה: 
+
+Mishnah 4
+
+<b>פרוכת שנטמאת בולד הטומאה.</b> שנגעה במשקין טמאים, שחכמים גזרו על המשקין שמטמאין כלים, גזירה משום משקה דזב וזבה כגון רוקו ושכבת זרעו שהם אב הטומאה ומטמאין אדם וכלים מדאורייתא:
+<b>מטבילין אותה בפנים.</b> ואינה טעונה שילוח מחוץ למחנה שכינה כיון שלא נטמאת אלא בולד הטומאה:
+<b>ומכניסין אותה מיד.</b> שאינה טעונה הערב שמש:
+<b>נטמאת באב הטומאה.</b> בשרץ או בנבלה:
+<b>מטבילין אותה בחוץ.</b> דטעונה שילוח, כדאמרינן בפרק בתרא דעירובין, המכניס טמא שרץ במקדש חייב:
+<b>ושוטחין אותה בחיל.</b> חוץ לעזרה: 
+
+Mishnah 5
+
+<b>נימין.</b> ליצי״ש בלע״ז:
+<b>עשרים וארבעה חוטין.</b> לפי שהיא עשויה מתכלת וארגמן ותולעת שני ושש, וכל מין ומין חוטו כפול ו׳. כדאיתא ביומא:
+<b>ארכה מ׳ ורחבה כ׳</b> כמדת פתח האולם שהיה גבהו ארבעים ורחבו עשרים:
+<b>ומשמונים ושתים רבוא.</b> כך היה מנין החוטים שהיא נעשית מהן. פירוש אחר, מנין דנרי זהב שהיו מוציאין עליה. ויש ספרים שכתוב בהן ובשמונים ושתים ריבות, כלומר דשמונים ושתים נערות בתולות היו מתעסקות בעשייתה:
+<b>ושלש מאות כהנים היו מטבילין אותה.</b> דכלים הנגמרים אע״פ שנגמרו בטהרה צריכים טבילה לקודש כדאיתא במסכת חגיגה. ושלש מאות כהנים דתנן במתניתין לשון גוזמא והבאי הוא, דלא היה צריך כל כך כהנים להטבילה: 
+
+Mishnah 6
+
+<b>הכל ישרף בפנים.</b> בבית הדשן הגדול שהיה בעזרה ששם שורפים פסולי קדשי קדשים, שכל שפסולו בקודש שורפין אותו בקודש:
+<b>חוץ מנטמא באב הטומאה בחוץ.</b> דכיון דחמירא טומאתו ואירע פסולו בחוץ אין להכניסו לעזרה לשרפו, הואיל ולא היה פסולו בקודש:
+<b>חוץ משנטמא בולד הטומאה בפנים.</b> דאית ביה תרתי, טומאתו בפנים וקילא טומאתו. אבל נטמא באב הטומאה אין להשהות הטומאה בפנים עד שתשרף, אלא יוציאנה מיד וישרפנה בחוץ: 
+
+Mishnah 7
+
+<b>ואת שנטמא בולד הטומאה בין בחוץ בין בפנים ישרף בפנים.</b> דכיון דטהור מדאורייתא אפילו נטמא בחוץ יש לקיים בו שריפתו בקודש: 
+
+Mishnah 8
+
+<b>מחצי הכבש ולמטה במערב.</b> כהנים הזוכים בפייס באברי התמיד להעלותם, לא היו מעלים אותם בפעם אחת, אלא נותנים אותן על הכבש והולכים ללשכת הגזית לקרוא את שמע ואח״כ חוזרים ומקריבים האברים על גבי המזבח, וקתני הכא דניתנים מחצי הכבש ולמטה, שהכבש ארוך ל״ב אמה ומחציו ולמטה נותנים אותן. ורוחב הכבש שש עשרה אמה, ובחציו שלצד מערב היו נותנים אותן:
+<b>ושל ראשי חדשים.</b> מחציו ולמעלה, דהיינו על כרכוב המזבח שהוא הסובב. וכלפי המזרח:
+<b>אינן נוהגים אלא בפני הבית.</b> שקלים, משום דצורך קרבן נינהו וכיון שאין קרבן אין שקלים. ובכורים, דכתיב (שמות כ״ג:י״ט) ראשית בכורי אדמתך תביא בית ה׳ אלהיך, בזמן שיש לך בית יש לך בכורים, אין לך בית אין לך בכורים:
+<b>אבל מעשר דגן וכו׳</b> נוהגים בפני הבית. ושלא בפני הבית. דקדושת הארץ לא בטלה, הילכך צריך להפריש תרומות ומעשרות. ומעשר בהמה, צריך להפריש העשירי. ובמסכת בכורות אמרו שבטלו מעשר בהמה דלא ליתו בה לידי תקלה:
+<b>המקדיש שקלים ובכורים.</b> דאין נוהגים אלא בפני הבית, אם הפרישן שלא בפני הבית קדשי:
+<b>בכורים אינן קודש.</b> כיון דבהדיא כתיב בהו (שמות כ״ג:י״ט) תביא בית ה׳ אלהיך, אפילו הפרישן בדיעבד לא קדשי, ואין שם בכורים חל עליהן שלא בפני הבית. ורמב״ם פירש, המקדיש לבדק הבית שקלים ובכורים שיש לו כבר. ולפירושו לא אתבריר טעמא דר״ש אמאי שקלים קדשי וביכורים לא קדשי. והלכה כרבי שמעון:
\ No newline at end of file
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@@ -0,0 +1,409 @@
+Bartenura on Mishnah Sukkah
+ברטנורא על משנה סוכה
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Sukkah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+סוכה שהיא גבוהה למעלה מעשרים אמה פסולה – for a Sukkah, we require a temporary dwelling, as it is written (Deuteronomy 16:13): “[After the ingathering from your threshing floor and your vat,] you shall hold the Feast of Booths for seven days,” the Torah said that you shall make a Sukkah for seven days, and higher than twenty cubits, a person does not make [for] his dwelling a temporary dwelling, but rather a permanent dwelling.
+ור"י מכשיר – as he holds that the we require for the Sukkah a permanent dwelling.  But the Halakha is not according to Rabbi Yehuda.
+ושאינה גבוהה י' טפחים – it is invalid, for it is a decayed/decomposed dwelling and no person dwells in a decayed/decomposed dwelling.
+ושאין לה ג' דפנות – as it is written (defectively, without the “vav” twice in Leviticus 23:42 and once more fully in Leviticus 23:43): “in booths,” “in booths,” “in booths”.  Two are defective/lacking and one is full (see Talmud Sukkah 6b); one [of them] is for the S’khakh/the cover of the festive booth/Sukkah, for the explanation of [the word] “Sukkah” is S’khakh, there remains to them three for the three walls.  A traditional interpretation of a law (i.e., a usage dating from Moses as delivered from Sinai) is brought and we diminish one wall and establish it as a handbreadth, there remains two walls according to the traditional law and the third [wall] is a handbreadth [long].  Therefore, a Sukkah which has two walls one adjacent to the other, we make a third wall which has in it a handbreadth and a bit more and set it up at less than three [handbreadths] from one of the [other] two walls, for anything where there is a gap that is less than three handbreadths [distant] is like a legal fiction of considering separated parts as united [if the gap is less than three handbreadths], and I is considered as if it is a wall of four handbreadths and the result is that most of the wall is made, and this Sukkah has three walls, and one must make the form of an opening for it.  But if the two walls are opposite each other and the between them, it is perforated, one brings a partition/barrier of four handbreadths and a bit more and establishes it no less than three-handbreadths near one of the two walls and it is considered as if there is with this barrier seven handbreadths which is the appropriate measurement of a Sukkah  lengthwise and by width, for the Sukkah must have seven [handbreadths] by seven [handbreadths] in order to support one’s head, the majority of one’s body and one’s table, six [handbreadths] by six [handbreadths] for one’s head and the majority of one’s body and one’s table and one handbreadth by one handbreadth for one’s table.
+ושחמתה מרובה מצלתה פסולה – but when they are equivalent, when the sunlight is like the shade, it is valid, and specifically if they are equivalent from the bottom at the ground of the Sukkah, for it is known that above with the S’khakh/the cover of the festive booth, its shade is greater than its sunlight, for people say, like a Zuz from above like a silver coin/half-a-zuz from below.
+בית שמאי פוסלין – for they require “Sukkah” (the first mention of the word) for itself, and it is made for an undefined purpose, for if it was made within thirty days of the Festival [of Sukkot] since we ask about the laws of the Festival thirty days prior to the Festival, if he is simply making a Sukkah for the purpose of the Festival, but prior to thirty days, he is not simply making it for the sake of the holiday.
+וב"ה מכשירין – for they (i.e., the School of Hillel) do not require the [first use of the word] “Sukkah” for the purpose of the Festival.
+
+Mishnah 2
+
+כאילו עשאה בתוך הבית – and it is invalid.
+תחתונה פסולה – for it has two [sets of] S’khakh/coverings of the festive booth, and the Biblical verse invalidates a Sukkah that is underneath [another] Sukkah.
+אם אין דיורין בעליונה – which is not appropriate for dwelling, such as [if] the lower roof is unable to endure/sustain pillows and cushions of the upper [Sukkah].  But the First Tanna/teacher and Rabbi Yehuda did not disagree if it cannot endure it all, and in that, the entire world admits that the lower [Sukkah] is valid with the S’khakh/coverings of the festive booth of the upper [Sukkah], for its roof is not considered a roof, and it is not a Sukkah that is underneath a Sukkah.  But if it is healthy and cable of receiving the pillows and cushions of the upper [Sukkah], the entire world does not argue that it is invalid.  But they disagree  when it can receive it in an emergency/when needed, such as the case where the roof of the lower [Sukkah] shakes and vibrates from the pillows and cushions of the upper [Sukkah], where the first Tanna holds that in this case it is called a Sukkah that is underneath a Sukkah and is invalid, and Rabbi Yehuda holds that since it other than in the case of an emergency cannot accept the pillows and cushions of the upper [Sukkah], it is not considered a roof, and this is not a Sukkah that is underneath a Sukkah.  But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+נשר – that the leaves and chips would not on the table.  Another explanation:  that the leaves would not drop after they dry up and the Sukkah would remain where the sunlight is greater than its shade, And sheets are things that can receive ritual defilement, and is invalid as S’khakh/covering of the festive booth, and specifically because of the droppings from the branches covering the Sukkah, but to beautify it is valid.
+או שפירס על גבי הקינוף – that is to say, or even if he did not spread it because of the droppings, but for beauty on his bed on the canopy, which are four poles for the four legs of his bed which are high and he  places beams from one to the other on top of them and spreads a sheet over them and distances them from the S’khakh/covering of the festive booth, for now, he does not cover [the Sukkah] with something that can receive ritual defilement, for it is not to fence in there his area.
+פסולה – because he is not sitting in the Sukkah as a tent separates between them.
+אבל פורס הוא ע"ג מטה שיש לה נקליטין -  which are not other than two, and they go  out in the middle of the bed, one at its head and one at its feet, and we place from this one to the other [a beam and spread over it a sheet] and because it lacks a roof that is a handbreadth wide from above, it is not called a tent.
+
+Mishnah 4
+
+הדלה עליה – he lifted on its back.
+קיסום – In a foreign language IDRA, and it grows like a grape-vine and like a gourd.
+פסולה – because we don’t cover [the Sukkah] with something attached [to the ground].
+אם היה הסכוך הרבה מהם – if there was there S’khakh/covering of the festive booth that is much greater than the grape-vines and gourds, it is valid, and it is the case where they press down on them and combine them with the S’khakh it is valid and it is not apparent to the eye, for valid S;khakh is greater than them and cancels them out when they are combined.
+או שקצצן – even after he covered the roof with them, it is valid.  And it is when he shakes them after cutting the, for if it this were not the case, it would be invalid, for the Torah stated (Deuteronomy 16:13): “You shall hold the Feast of Booths [for seven days], and not from what was done, that is to say, that it shall be done so that it would be appropriate for a Sukkah, and not from what is made which is invalid, for that which is not worthy of a Sukkah and you repair it, that you make it valid with cutting and did not go back and destroy it, but when you shake them, it is like destroying and you go back and cover it again, and raise up each one alone and place it and go back and raise its neighbor and place it [on the roof].
+כל דבר שאינו  כו' – to exclude a wooden utensil and flax coting and matting, for even though they grow in the ground, we don’t cover the Sukkah with them since they [are receptive] to receiving defilement.
+וגידוליו מן הארץ וכו' – as it is written (Deuteronomy 16:13): “[After the ingathering] from your threshing floor and your vat, [you shall hold] the Feast of Booths for seven days,” the verse speaks of the refuse/worthless matter of the granary and the vat, that is to say, from what remains after you have gathered the granary and the vat such as the hard/strong grain and the vine-shoots, from them, make the Sukkah.
+
+Mishnah 5
+
+וחבילי זרדין – kind of reeds, and while they are still moist, animals eat them, and when they dry out, they are readied for kindling.
+אין מסככין – when they are tied together, and not because they are invalid, but sometimes a person comes with his package on his shoulder and he raises and places it on the Sukkah to dry and he decides to use it as S’khakh/festive covering for the Sukkah, but the Torah stated, “you shall make/hold” (Deuteronomy 16:13) and not from what is already made, with that which is invalid, and this is not made even from the shade, but rather to dry out and it is already made with something invalid.
+וכולן – those invalid things that we taught regarding the festive covering for the Sukkah.
+כשרים לדפנות – that Sukkah implies the festive covering, but not the walls.  Therefore, “After the ingathering from your threshing floor and your vat, you shall hold the Feast of Booths…’, the festive covering of the Sukkah is implied and not the walls.
+
+Mishnah 6
+
+מסככין בנסרים דברי ר' יהודה – with boards that have four [handbreadths] which is the measure of an important place, according to everyone, it is invalid.  Less than three [handbreadths], everyone says, is valid, for it is considered like reeds.  Where they disagree is from three until four.  Rabbi Yehuda holds that since they lack the measurement of an important place, we should not make a decree lest a person sits underneath the ceiling of the house.  But Rabbi Meir holds that since they go outside from the law of a legal fiction of considering separated parts as united, if the gap is less than three handbreadths, we make a decree lest a person should say, what does it matter to me with the S’khakh of these, what difference does it make if I sit under the ceiling of my house.  But the Halakha is according to Rabbi Yehuda.
+
+Mishnah 7
+
+תקרה – a roof made of beams or boards.
+מעזיבה – the plaster or lime that they would regularly put on the beams and the boards is called a concrete of stone-chippings as a pavement covering the ceiling of the lower story and serving as flooring for he upper story.
+מפקפק – tear down and shake all of them.
+או נוטל אחת בינתים – and place fit festive covering for the Booth/S’khakh in its place.  Rabbi Yehuda, according to his reasoning, who declares fit for S’khakh on the boards, therefore, tearing down is sufficient.  But without tearing down, it is impossible because making something that is not from that which is already made.
+ר"מ אומר – The Schools of Shammai and Hillel did not disagree in this matter, as all of them admit tha tone must take one of the boards between each two and tearing down and shaking them does not have any effect.  But Rabbi Meir, according to his reasoning who said that we do not place festive covering for the Booth on boards.  But the Halakha is according to Rabbi Yehuda who said in the name of the School of Hillel.
+
+Mishnah 8
+
+שפודין – which is not appropriate for S’khakh/festive covering for the Booth, since it is not that which grows in the ground.
+[בארוכות] המטה – utensils that [are susceptible] to receiving ritual defilement.
+אם יש ריוח ביניהן כמותן – not exactly actually equivalent to their own breadth but not more, for the place of the spit is considered like breached/broken through part, and when one places appropriate S’khaha/festive covering for the Booth between each spit and there isn’t between them other than their own breadth, it is breached as it stands and is invalid, but by force, the space that is between them a bit more than their breadth.
+החוטט בגדיש – he took from the sheaves of grain below near the earth and made a cavity/space like the measure of a Sukkah and its festive covering, resulting that it is made and stands on its own.  But the Torah stated, “do/make the holiday of Sukkot” (Deuteronomy 16:13) but not from what is already made, but if there was a cavity within of a handbreadth among the seven [handbreadths], it is made for the purpose of the festive covering, and if he hallowed it out until he raised the cavity.opening to the measurement of the height of the Sukkah of ten-handbreadths, this [is not] the way it it is made, for he is not repairing/fixing anything other than the walls, and regarding the walls, we don’t say, “do/make” and not from something already made, for it is like a Sukkah that is less than ten [handbreadths]  and he hallowed it out in order to complete it for the ten [handbreadths required].
+
+Mishnah 9
+
+המשלשל – lowers, when he began to plait/weave the walls near the festive covering/S’khakh and weaved/plaited and came towards the bottom.
+שלשה טפחים פסולה – that is the measurement that the young kid/animal will pierce at one time and enter, as we say in such a manner that it is not a divider/separation.
+כיון שהגיע לעשרה כשרה – and even if they do not reach the festive covering and are removed from it a great deal.
+רבי יוסי אומר כשם שמלמטה למעלה – it is enough in the weaving/plaiting of the ten [handbreadths].
+כך מלמעלה למטה – and even if hey are higher than the ground a lot, for he holds that a hanging separation is permissible.  But the Halakha is not according to Rabbi Yosi.
+הרחיק את הסיכוך – it is not spoken about the height, but its width, when he left space between the wall and the festive covering of the Booth, in he length of the Sukkah or its width.
+
+Mishnah 10
+
+בית שפחת – its roof is in the middle, and the walls are distant from the festive covering of the Sukkah, it is valid.
+אם יש מן הכותל לסכך שכר ארבע אמות פסולה – less than this is valid, and it is a traditional interpretation of a written law (dating from Moses as delivered from Sinai) that a curved wall (Talmud Sukkah 4a) [is valid] up to four cubits, and we see the roof of the house as if the top of the wall is crooked/curved and comes up to the valid festive covering of the Sukkah, but he should not sleep underneath it.
+וכן בחצר שהיא מוקפת אכסדרה – and he made the festive covering over the air-pace of the courtyard, far from the walls of the peristyle/covered place in front of the house, and the peristyle is a place surrounded by three divisions.
+סוכה גדולה – all where if he would take the festive covering of the Sukkah, it would be invalid, for there would remain seven handbreadths by seven handbreadths of festive covering, it would be valid.  This is a large Sukkah.
+שהקיפוה בדבר שאין מסככין בו – and especially  from the side we say that invalid S’khakh does not invalidate other than four cubits, for we require that the wall is curved, but in the middle of the Sukkah, it invalidates if it is four cubits, but the empty space where there is no festive covering at all whether in the middle or from the side, invalidates at three handbreadths.
+
+Mishnah 11
+
+כמין צריף – which has no roof and the heads/tops of the walls touch each other from above [like the upside down letter “V”] and become distanced from each other from below.
+או שסמכה – or inclined the heads of the poles/reeds on the wall and they continue downwards slanting towards the ground.
+מפני שאין לה גג – and it is not recognized what is a roof and what is a wall, and a slanting tent is not called a tent, unless it has a roof of a handbreadth, and the Halakha is according to Rabbi Eliezer [who declares it invalid].
+מחצלת של קנים וכו' – a small mat, everyone does not argue that if it is merely for lying, they do not cover it with festive covering.  But they argue regarding a large one.  The first Tanna/teacher thinks that a mere large mat is made for covering and a mere small mat is made for lying.  And this is how it should be understood:  A large mat is made for covering, and if he expressed that he made it for lying, it [is liable] to receive ritual defilement and we don’t make the festive covering of the Sukkah with it, but for the festive covering, we cover the Sukkah with it.  This is how it should be understood – that the mere small mat is used for lying, but if he expressed that it is for the Sukkah covering, he covers the Sukkah with it.
+רבי אליעזר אומר אחת גדולה ואחת קטנה – undefined for lying, but if he made it for lying, as he stated, that is to say, they were made at their outset as undefined for lying, therefore, even the large one receives ritual defilement and we don’t cover [the Sukkah] with it.  But if he expressed that it is for the festive covering [of the Sukkah], we do cover [the Sukkah] with it.  But the Halakha is not according to Rabbi Eliezer.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הישן. לא יצא ידי חובתו – and as long as the bed will be ten handbreadths high, for then it is considered a tent and it is found that the tent interrupts between him and the Sukkah.  But the essential Mitzvah of Sukkah is eating, drinking sleeping.
+נוהגים היינו כו' – for he holds that a temporary tent does not come to cancel out a permanent tent.  But the Halakha is not according to Rabbi Yehuda.
+עבדים פטורים מן הסוכה – for it is a positive time-bound commandment for which women are exempt, and any commandment for which a woman is liable, a slave is liable.
+ולפי דרכנו למדנו – even though he did no specify other than mere profane talk (see  Talmud Sukkah 28a), that he was praising his servant, we learn that someone who sleeps under the bed, etc.
+
+Mishnah 2
+
+רבי יהודה אומר אם אינה יכולה לעמוד בפני עצמה – Rabbi Yehuda according to his reasoning, who said that [regarding a] Sukkah we require a permanent dwelling.  But the Halakha is not according to Rabbi Yehuda.
+מדובללת – he did not lay the reeds together one next to another, but rather (see Talmud Sukkah 22a) one reed going up and another read going down, and through this, its sunlight is greater than its shade, and our Mishnah teaches us that we see as if they are lying evenly, and if this is he case, the shade is greater and fit/valid.
+
+Mishnah 3
+
+בראש העגלה – even though it is unsteady and not fixed.
+בראש הספינה – on the sea, and the wind controls there and uproots it.
+כשרה – for it is a called a dwelling/residence.  And this can withstand the winds found on dry land.
+ועולין לה ביום טוב – since our Mishnah needs to teach the conclusion that they don’t ascend [to the Sukkah], the beginning of the Mishnah teaches, we ascend/go up.
+בראש האילן – he established his seat at the top and he made there partitions/walls and the cover of the festive booth (i.e., a ceiling of twigs or matting).
+כשרה – on the Intermediate Days of the Festival.
+ואין עולין לה ביו"ט – for it was decreed by the Rabbis  that we don’t ascend upon a tree and we don’t use it lest he detach [a branch].
+שתים באילן – he supported most of the floor of the Sukkah on the tree, and he made around it at the top of the tree two walls and one was man-made on the ground and it supported the bottom of the Sukkah in the middle of the wall that he made on the ground and raised the wall from it and raised it ten [handbreadths].
+או שתים בידי אדם ואחת באילן – since for if he would take it, the bottom of the Sukkah would fall, and could not stand with the support of two [sides of the Sukkah] that are in the ground, and we don’t ascend it on Yom Tov/Holy Days of the Festival, for one is using the tree.
+
+Mishnah 4
+
+והאילנות דפנות לה כשירה – and this is the case where the trees are thick and strong and don’t move when a frequent wind comes.  And it is also necessary to fill between the branches with straw and stubble so that wind will not move them, and all partitions that cannot stand with frequent wind is not a partition.
+שלוחי מצוה פטורים – for someone who engages with [the performance of] a commandment/Mitzvah is exempt from the Commandment, and not only are they exempt at the time that they are engaged with [another] Mitzvah, but even at a time when they are not engaged in it, for example, a person who goes to receive and welcome his teacher or to redeem captives is exempt, even at the time of his resting.
+חולין ומשמשיהן פטורים – and even those who are simply sick, and he who permits to annual a positive commandment of the Torah because of a mere illness, and is pained because of bad smell or because of bed-bugs and fleas where he is exempt, and similarly, those who walk on the path and those who guard the gardens and orchards, the Rabbis exempted them from the Sukkah, the reason is because it is written (Leviticus 23:42): “You shall live/dwell in booths [seven days; all the citizens of Israel shall live in booths],” like the way you live, and wherever there is a thing that because of that, he would leave from his dwelling, he can also leave from his Sukkah.  But one who makes his Sukkah from the outset in a place that is appropriate to be in pain while eating or sleeping, such as in a place where he is afraid of robbers while sleeping, but he is not afraid of thieves or robbers while eating, even regarding eating, he does not fulfill his obligation in that Sukkah, for since it is not appropriate to do within it all of his needs of eating and drinking and sleeping, for we require where he can reside, and this is a case where it is not like “living/residing.”
+אוכלים ושותים עראי – a small amount to remove his hunger, and his intention is to eat a meal afterwards.
+
+Mishnah 5
+
+ואמרו העלום לסוכה – not according to the law, but they were stringent upon themselves, and we learn from this that whomever is stringent upon himself to not evat even an incidental meal (i.e., a snack) outside of the Sukkah, behold this is praiseworthy.
+אוכל פחות מכביצה – [he took it with a napkin].  On account of washing his hands and because of the blessing, he took less than an egg’s bulk, for had it been because of the Sukkah, we would say that one can eat an incidental meal outside of the Sukkah, and even more than an egg’s bulk.
+
+Mishnah 6
+
+ארבע עשרה סעודות – two meals on each days for the seven days [of the Festival].
+אין לדבר קצבה – if he wanted to eat, he could not eat outside of the Sukkah; if he wanted to fast, he could fast, but it was not necessary for him.
+חוץ מלילי יו"ט הראשון – and we derive it (Leviticus 23:6) “on the fifteenth day” and (Leviticus 23:33) “on the fifteenth day” from the holiday of Unleavened bread.  Just as eating Matzah on the first night is obligatory, but from here and onward it is optional, so [dwelling in the] Sukkah as well.
+ישלים בלילי יו"ט האחרון – on the night of Shemini Atzeret/The Eighth Day of Solemn Assembly, but the Halakha is not according to Rabbi Eliezer in both of them.
+
+Mishnah 7
+
+ב"ש פוסלין – And the Halakha is according to the School of Shammai, whether in a large Sukkah and he is sitting at the opening of the Sukkah and his table is within the house, whether in a small Sukkah which does not support/squeeze together his head, the majority of his body and his table, everything is prohibited, as a decree lest he is drawn after his table.
+
+Mishnah 8
+
+נשים ועבדים וקטנים כו' – as it states in the Bible (Leviticus 23:42): “all citizens in Israel [shall live in booths],” excluding the women, for even though they are obligated in the eating of Matzah on the first night of Passover, they are not obligated in [dwelling in] the Sukkah on the first night of the Holiday.
+קטן שאינו צריך לאמו – all who stir from their sleep and do not cry out: “Mommy, Mommy,” he doesn’t need his mother and is obligated [in dwelling in the Sukkah] but younger than this, he is exempt.  Ands such is the Halakha.  But specifically when he cries out and  repeats it and is not silent until his mother comes to him, he is called someone who needs his mother; but if he cries out one time and then is silent, he doesn’t need his mother.
+
+Mishnah 9
+
+סוכתו קבע – if he has nice vessels and nice dining couches, he brings them up into the Sukkah.
+משתסרח המקפה – when the stiff dish (of grist, oil and onions) becomes spoiled, every cooked food that is neither soft nor hard but rather the formation of coagulated substance is called a stiff dish.  But most people detest a cooked dish like this, and a little bit of water ruins it completely.  And the stiff dish of pounded beans hastens to become ruined in rain more than other stiff dishes, and if rain fell until if he had before him a stiff dish of pounded beans, it would become ruined, and it is permitted to leave [the Sukkah] immediately.
+ושפך לו  - his master a pitcher on the face of the servant, that is to say, I have no use for your service, even here, these rains show that the Holy One, blessed be He does not accept their deeds with favor.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+לולב הגזול פסול – as it is written (Leviticus 23:40):  “[On the first day] you shall take the product of hadar trees….,” that which belongs to you and after the owners despair, let it be his, for he acquires it through despair, nevertheless, it is a commandment/Mitzvah that comes through a transgression.
+והיבש פסול – for all of them require “beauty” and it is missing.
+של אשירה – a tree that is worshipped.
+ושל עיר הנדחת פסול – for it refers to burning.  But a Lulav requires a measurement, and these, since they exist for burning, their measurements are not valid.
+נקטם ראשו פסול – for there is no “beauty.”
+נפרצו עליו – and they are not attached other than through binding.
+נפרדו עליו – they are attached at the spine, but above they are separated to this side and that side like the branches of a tree.
+יאגדנו מלמעלה – if the leaves became separated, he should bind them in order that they ascend with the spine like the other Lulavim, but the Halakha is not according to Rabbi Yehuda.
+ציני הר הברזל – there are palm-trees where the leaves on their Lulavim/palm branches are very short and do not ascend the length of the spine.  If they are so long that the head of one reaches to the side of its root of the other, they are valid.
+כל לולב שיש בו שלשה טפחים – corresponding to the length of the myrtle/Hadas and a handbreadth more, in order to wave/shake it, for the Lulav is required for waving/shaking, as we will see further on (see Tractate Sukkah, Chapter 3, Mishnah 9).
+כדי לנענע בו – it is taught, and in order to wave/shake it, that is a handbreadth greater than the three handbreadths.
+
+Mishnah 2
+
+נקטם ראשו פסול – But the Halakha is not according to the anonymous Mishnah, but rather according to Rabbi Tarfon who said further on (Tractate Sukkah, Chapter 3, Mishnah 4), that even if all three [of the myrtles/Hadasim] were broken off, they are valid.
+ענביו – the fruit that is upon it that is similar to grapes.
+מרובות מעליו פסול – they did not teach other those which are black or red, but if they are green, it is a species of the myrtle/Hadas and it is valid.
+ואין ממעטין אותן ביו"ט – that he should have repaired them.
+
+Mishnah 3
+
+נקטם ראשה פסולה – even this is not the Halakha.
+צפצפה – a kind of willow where its leaf is round,.
+ושל בעל – where it grew in the field but not in a brook, it is valid.  The words “willows of the brook” (Leviticus 23:40) were not said other than the fact that the Bible speaks in terms of words that are current.
+
+Mishnah 4
+
+אפילו שנים קטומין – it is referring to the myrtles/Hadasim and in the Talmud (Sukkah 34b) it raises the objection if they are broken on the top they are invalid, for it requires three and all of them whole, but if it is broken off, it is valid, even to validate all three of them which are broken on the top.  And it finishes  that Rabbi Yishmael retrated from the beginning of his words that he would require three Hadasim and validates even two which are broken off at the time.  And this is the law if they did not bring them at all that they are broken off, according to the one who does not hold like this.
+אפילו שלשתן קטומין – for beauty is not required for the Hadas/myrtle.  And the Halakha is according to Rabbi Tarfon.
+
+Mishnah 5
+
+של ערלה ושל תרומה טמאה פסול – as the Biblical verse states (Leviticus 23:40): “[On the first day] you shall take” – that it should be fitting for you.
+ואם נטל כשר – for it has the permission of eating it.
+ובית הלל מכשירין – for it is appropriate for the poor, as it is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): “The poor may be given Demai/doubtfully tithed produce.”
+בירושלים כו' – but not outside of Jerusalem, for we require, “for you” (ibid.), that it be fitting for you.
+
+Mishnah 6
+
+עלתה חזזית – like thin blains/pustules.
+על רובו – it is one place, for we require the majority, but in two or three places, even on the minority, it is invalid.  And on its pestle-like protuberance on the blossom-end (i.e., of the Etrog/citron), even a little bit is invalid, for it appears there more than in the rest of the places.
+פטמתו – the beauty at its head, like the protuberance on the blossom end of the pomegranate.
+נקלף פסול – and specifically if was completely peeled off, but it is valid if only part of it [was peeled off]. And there are those who say the opposite – that if part of it was peeled off, it is invalid, for it appears like it is striped/speckled, but if it is completely peeled off, it is valid.  But that being peeled off is not that the peeling was removed until the whiteness that is in it appears, for this is lacking and invalid, but rather, that a thin crust/coating was peeled off from it and its appearance is green as at the beginning.
+ניקב – a perforated hole from side to side, even of a little bit of it is invalid, but if it is not perforated, and is not missing anything, such as when he inserts a thick peg/nail , if the puncture is as wide as an Issar, it is invalid; less than this it is valid.  And this puncture which is not missing a little bit is valid, as we teach further on that which is not perforated and is not as wide as an Issar.
+אתרוג הכושי – that grew here and is black is invalid.  But, a Cushite/dark-colored Etrog that grew in the land of Cush, which is its manner and is valid.
+ורבי יהודה פוסל – And the Halakha is according to Rabbi Yehuda.  And all of these are invalid on the First Day of the Festival [of Sukkot]., but on the Second Day of the Festival with the rest of the days, everything is valid.
+
+Mishnah 7
+
+רבי יהודה אומר כביצה – But the Halakha is according to Rabbi Yehuda for less than an egg’s bulk is invalid.
+רבי יהודה אומר אפילו בשתי ידיו – And the Halakha is according to Rabbi Yosi.
+
+Mishnah 8
+
+בגימוניות של זהב – folded gold threads like a little yoke, like (Isaiah 58:5): “…Is it like bowing the head like a bulrush [and lying in sackcloth and ashes…]?,” and the band surrounds it.
+במינו היו אוגדין אותו למטה – to fulfill the commandment of tying/binding, and this is for merely beauty, for Rabbi Yehuda according to his reasoning who said that a Lulav requires a bind, therefore, if he binds it with something not of its species, he would have five species (instead of four), and we hold that a Lulav does not require a band, therefore in this, the Halakha is according to Rabbi Meir.
+
+Mishnah 9
+
+והיכן היו מנענעין – now the Tanna/teacher returns to that which we taught above (Tractate Sukkah, Chapter 3, Mishnah 1): Any Lulav that has in it three handbreadths in order to [hold it in his hand] and shake it, so we see that  it is a Mitzvah to shake it (Talmud Sukkah 37b).
+בהודו לה' תחלה – the beginning of the Biblical verse (Psalms 118:1).
+וסוף – the end of the Biblical verse, “for God’s lovingkindness endures forever” (Psalms 118:29).  But there are those who interpret the beginning of the first “Praise the LORD for He is good” (Psalms 118:1) and the end, and the end, the last “Praise the LORD [for He is good]” at the conclusion of Hallel (Psalms 118:29), and this makes sense.  And how does he shake it?  He moves it back and forth in order to prevent the evil winds, moves it up and down to prevent evil dew (Menahot 62a).  And when he moves it, he shakes it three times ad similarly when he moves it [back and] forth, and similarly when he moves it up and similarly going down, on each and every one three times.
+והם לא נענעו אלא באנא ה' הושיעה נא בלבד  - and this is not the Halakha but rather according to the words of the School of Hillel.
+יטול על שלחנו – if he forgot and did not take up the Lulav prior to eating, he interrupts his meal and take it up at his table.
+
+Mishnah 10
+
+מי שהיה עבד או אשה או קטן וכו' – Whomever is not obligated in a matter cannot fulfill that obligation  on behalf of others.  Therefore, he must answer after him word by word what he recites.
+ותהא לו מארה – for he had not studied.
+עונה אחריו הללויה – on every word that he says, for that is how they are accustomed to respond after the recitation of Hallel on every single word, Hallelujah.
+
+Mishnah 11
+
+מקום שנהגו לכפול – Each and every verse from (Psalms 116:21): “I praise You, [for You have answered me],” and below until the conclusion of Hallel, we double/recite this twice, because the entire chapter from “Praise the LORD, for He is good” (Psalms 116:1) until “I praise You, for You have answered me” (Psalms 116:21), all of it is doubled in the Bible, but from “I praise You” and below is not double; therefore, it became the practice to recite these Biblical verses twice.
+לברך אחריו – everything is according to the custom of the locale/country, but the Blessing before the [recitation of] Hallel is a Mitzvah in every place and is not dependent upon custom.
+הלוקח לולב מחבירו – an ignoramus.
+בשביעית – for the ignoramuses are suspect on the Seventh year [produce],  and assuming that the cost of the Lulav he can give him because the Lulav is a mere tree, and it has no [intrinsic] holiness of the Seventh year, but the cost of an Etrog/citron he cannot give him, for the fruits of the Seventh year must be removed in the seventh year, them and their value; therefore, it is necessary to take the Etrog from him as a gift and not to give him its monetary value, lest the ignoramus not remove them in the holiness of the Seventh Year.
+
+Mishnah 12
+
+במקדש שבעה – as we expound (Leviticus 23:40): “[and you shall rejoice] before the LORD your God seen days” but not outside of Jerusalem for seven days.
+במדינה – in Jerusalem, and even though it is like that which is outside of Jesrusalem in this matter.
+ושיה יום הנף – of the Omer, that is on the sixteenth day of Nisan.
+כולו אסור – and at the time when the Temple existed, when they offered the Omer [sacrifice], they would eat new [grain] on that selfsame day, as it is written (Leviticus 23:14): “until you have brought [the offering of your God].” But, when the Temple had been destroyed, it is permitted from the Torah [to eat new grain] from when the sun rose in the East, as we say:  One verse says (ibid.): “Until that very day,” for it implies, when the sun rose in the East, and another verse states, “until you have brought” (ibid.); at the time when there isn’t Omer “until that very day.” But Rabban Yohanan ben Zakkai prohibited [new grain] the entire day, because speedily, the Temple should be rebuilt, and people will say that last year, did we not eat from when the sun rose in the east, and now also, we should eat.
+
+Mishnah 13
+
+יום טוב ראשון וכו' – for we say further on (Tractate Sukkah, Chapter 4, Mishnah 2) that the command of [taking up and waving] the Lulav supersedes the Sabbath on the first Day of the Holy Day alone.  Therefore, they would bring to there their Lulavim/palm branches (literally, but it refers to the Four Species) from Friday.
+אין אדם יוצא וכו' – as it is written (Leviticus 23:40): “On the first day, you shall take [the product of hadar trees…..],” “you/yourself” – from that which is yours. , and if one’s fellow gave it to him as a gift even with the condition of returning it, it is called a gift, and he waves it and fulfills with it [his religious obligation] and afterwards he returns it to him.  But if he did not return it to him, it has been revealed retroactively that it was [actually] stolen in his hand from the outset, and he did not fulfill his [religious] obligation.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+לולב וערבה  - Lulav/the festive wreath (the Four Species) for taking up, and the willow for going around the altar.
+ששה ושבעה – because sometimes they supersede the Sabbath and there would be seven, and sometimes, they don’t supersede the Sabbath and there isn’t other than six, and further on, it will explain it.
+והלל – to complete [its recitation] all eight days, which is not the case on Passover, because the [intermediate] days of the Festival [of Sukkot] are divided in their sacrifices.
+והשמחה – to eat the meat of peace offerings in the time of the Temple, as it is written (Deuteronomy 16:14):”"You shall rejoice in your festival…” and there is no rejoicing at the time of the Temple other than through the meat of peace offerings as it is written (Deuteronomy 27:7): “And you shall sacrifice there offerings of well-being and eat them, rejoicing [before the LORD your God].”
+סוכה – to sit/dwell in the Sukkah
+וניסוך המים – with the daily morning offerings of the Festival.
+החליל – at the joyous procession to and from the well they would rejoice on the Festival [of Sukkot] in honor of the drawing of libation waters, and they would play on flutes and harps, and that flute does not supersede either the Sabbath nor the Festival day.
+
+Mishnah 2
+
+לולב שבעה – for the first day [of Sukkot] supersedes the Sabbath because it has the essential [principle] from the Torah outside of Jerusalem, as it is written (Leviticus 23:40): “ On the first day you shall take [the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before the LORD your God seven days].”
+ושאר כל הימים – if the First Day [of Sukkot] occurs on the other days of the week, and it is found that Shabbat occurs during the Intermediate Days of the Festival, it does not supersede [the Sabbath], and even though, from the Torah, all seven [are observed] in the Temple, the Sages preserved their decree  on the other days of the Festival [of Sukkot] since they lack the principle from the Torah outside of Jerusalem.  But by law, even in our times, the Lulav would supersede the Sabbath on the First Day of the Festival [of Sukkot], but because we are not expert in the establishment of the month, and lest that it is not the first day of the Festival, therefore, it does not supersede the Sabbath from doubt.  But the reason that they (i.e., the Sages) decreed to not take up the Lulav on the Sabbath, for in taking it up, there is no [violation] of work other than merely carrying, and it was decreed lest he take it in his hand and would walk to someone expert to learn the blessing and the order of the Wavings [of the Lulav] and cause to pass four cubits in the public domain, and that is the reason for the Shofar [which is prohibited to carry on Shabbat] and that is the reason for the Megillah [which is prohibited to carry on Shabbat].
+
+Mishnah 3
+
+יום שביעי של ערבה כו' – for the sake of recognition to know that it is from the Torah, that is to say, a usage dating from Moses as delivered from Sinai (i.e., a traditional interpretation of a written law), and because of this recognition, it was established that its seventh [day] supersedes the Sabbath in the Temple, for with the willow, they would make a circuit around the altar.  But today, it is not other than a custom of the Prophets that they directed the people to take the willow on the seventh day other than the willow in the Lulav, but we don’t make a blessing upon it.
+
+Mishnah 4
+
+מוליכין את לולביהן להר הבית – the first day of the Festival [of Sukkot] that occurs on the Sabbath, they would bring their Lulavim from the eve of the Sabbath (i.e., Friday).
+החזנים – the sextons that were there for the needs of the community/congregation.
+על גב האצטבא – the open place of the Temple Mount which was surrounded by porticos to sit there and covering the festival booth (i.e., Sukkah) from above because of the rains.
+הזקנים – that worry that they would not be knocked down on the morrow when they would come to to take each person his Lulav.
+ומלמדין – The Jewish court (would teach] all the people to say that if my Lulav were to come into the hand of my fellow, it would be his as a gift, in order that it wouldn’t be for him either stolen or borrowed.
+
+Mishnah 5
+
+נקרא מוצא – In the Gemara (Talmud Sukkah 45a) it states that its name is KALANIA.  And even today such is its name, and the willow is found there, and the place is a little bit distant from Jerusalem.  And the explanation of KALANIA is free from taxation.  And therefore, it is called Motza which is removed from the taxation of the king for the willows that they take from there.
+מרביות – large and tall branches eleven cubits high, and they place them on the base of the altar and their tops are upright and stretched on the altar by a cubit.
+אני הוא – in Gematria (the numerical value) of “We beseech you, O LORD”, and furthermore they are two names which are part of the name of “the world of creation.  Another explanation: when he and I are in trouble, I am with him on the path when in trouble, “Save us.”
+
+Mishnah 6
+
+גיגיות – golden utensils filled with water, in order that their leaves will not wither.
+חריות – branches of the palm tree that they would bring whether on weekdays or on the Sabbath, and not the willow, as it is written (Leviticus 23:40):  “boughs of leafy trees,” which are two, one for the Lulav and another for the Altar.  But the Halakha is not according to Rabbi Yohanan ben Beroka.
+
+Mishnah 7
+
+מיד התינוקות שומטים את לולביהן – the older ones snatch/carry off/steal the Lulavim/palm branches from the hands of the younger children.
+ואוכלים – the older ones eat the citrons/Etrogim of the younger children, and there isn’t anything like stealing in this matter for such was how they acted out of joy.  Another commentary:  the little children would cast their Lulavim/palm branches from their hands and eat their Etrogim/citrons on the seventh day, but the older ones would not eat their Etrogim/citrons all that day, since it was designed for a Mitzvah for part of the day, it was designated for a Mitzvah for the entire day.
+
+Mishnah 8
+
+לא יתיר – its band to take it (i.e., the Sukkah) down, for the entire day it is required.
+אבל מוריד – he would take down from there nice utensils and nice couches/mattresses  that he brought up into it (i.e., the Sukkah).
+מפני כבוד יו"ט – so that it would appear as if he preparing it [for the place] where he will eat in it in the evening.
+
+Mishnah 9
+
+מן השלוח – it is a spring that is near to Jerusalem.
+שער המים – One of the gates of the [Temple] courtyard is called this, on account of the fact that there they would bring in the flask of water for the libation of the Festival.
+תקעו הריעו – because it is stated (Isaiah 12:3): “Joyfully shall you draw water [from the fountains of triumph].”
+עלה בכבש – [the ramp] was on the southern side of the Altar.
+ופנה לשמאלו – for the libations were made in the south-west corner, and when he turns to the left, it is the first.
+שהיו משחירים פניהם – on account of the wine, and they were similar to silver which is black from the plaster.
+כמין שני חוטמין דקין – one snout in one bowl with one perforation in its nose, and the Kohen/priest would empty  into the mouth of the bowls and libations would cause an uninterrupted flow/splash and descend through the spouts on the roof of the Altar, and on the Altar was a perforation  where the wine and the water would go down to pits by the side of the altar into which the remainder of the libations were poured which are cavities and very deep.
+אחד מעובה ואחד דק – one of the perforations was thick, and that was the one for wine, and one that was thin was for the water.
+כדי שיהיו כלין שניהן בבת אחת – for the water would hurry to leave more than the wine, for the wine was thicker and took longer to leave, therefore, the perforation for wine was fatter than the thin perforation for water, in order that they can be emptied at the same time.
+ה"ג מערבי של מים, מזרחי של יין – the bowls were placed near the corner nearest this one for the one and the other for the other, one to the western side and one more inside of it, that is, to the east.
+ר' יהודה אומר וכו' – in two things he disagreed; on the three logs he disagreed and on the seventh [day] that was stated by the first Teacher.  And Rabbi Yehuda came to say that even on the eighth day they would pour a libation, but the Halakha is not according to Rabbi Yehuda.
+הגבה את ידך – in order that it could be seen if he was placing water in the bowl, for the Sadducees didn’t accept the libation of the water.
+שפעם אחת נסך – one Sadducee [offered a libation] with the water on his feet.
+
+Mishnah 10
+
+שאינה מקודשת – if it was not prepared for the Divine service on the Altar.  For if he brought it while sanctified, he would invalidate it through leaving it overnight, for all Divine service utensils  are sanctified, as it is written (Exodus 30:29): “whatever touches them shall be consecrated,” and all that is holy, the sanctity of the body is invalidated by remaining overnight.
+היה ממלא מן הכיור – and even though the jug was sanctified as vessels dedicated to the Temple service and which sanctifies its waters, they are not invalidated by remaining overnight, because they would let it down from the evening into a pit, as it states in [Tractate] Yoma (Chapter 3, Mishnah 10): “And he too made a mechanism for the laver so that its water should not be invalidated by being kept overnight.”
+שהמים והיין המגולין – that is the reason that if it was revealed, he would fill from the laver and would not offer a libation [from them] for the water [and the wine] that are revealed are invalid for the altar.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+החליל – many kinds of musical instruments were there, and by the name of the flute, as its sound is heard more than the others, all of them are called by its name.
+חמשה וששה – sometimes five [days] and sometimes six [days].  If the first day of the Festival [of Sukkot] occurs on Shabbat, the flute [is sounded] for six [days]; if it (i.e., the first day of the Festival of Sukkot) falls on the other days of the week, the flute [is sounded for] five days, because it does not supersede neither the Sabbath nor the Holy Days [of the Festival].
+שמחת בית השואבה – because all of this rejoicing is on the drawing of waters of libation, they called it the Rejoicing of the House of Drawing on account of (Isaiah 12:5): “Joyfully shall you draw water [from the fountains of triumph].”
+
+Mishnah 2
+
+תקון גדול – they would surround it with balconies (see Talmud Sukkah 51b), and would place the women above and the men from below, in order that they would not come to act with irreverence.
+בראשיהן – at the top of each Menorah/candelabrum.
+
+Mishnah 3
+
+מבלאי מכנסי כהנים – from the rags of the pants of the Kohanim/priests, and from their old belts.
+היו מפקיעים – they tear them to make wicks.
+שלא היתה מאירה – because the Menorahs/candelabrums were fifty cubits tall and the Tempe Mount was tall and its light would shine throughout the entire city.
+
+Mishnah 4
+
+באבוקות של אור – with four torches or eight (Talmud Sukkah 53a), this one who throw it and the other person would receive it.
+דברי שירות ותשבחות – there were those from them that would say:  “Happy is our childhood that we did not embarrass our elders,” these are our pious ones and men of deeds.  And there were those who would say: “Happy are our elders who atoned for our childhoods,” these are the repentant individuals.  Both groups would say: “Happy are those who did not sin, and he he who did sin and was pardoned.”
+שעליהם הלוים עומדים בשיר – at the joy of the house of the water-drawing.  But the platform for the song of the [sacrificial] offering was near the altar.
+תקעו והריעו ותקעו – this was a sign to go and fill up water for libations from the Shiloah.
+הגיעו לעזרה – to the ground of the Women’s courtyard.
+הפכו פניהם למערב – to the side of the courtyard and the Temple, in order to state this matter.
+שונין – they would repeat saying.
+אנו ליה – they would prostrate and give thanks on what had taken place.
+וליה עינינו – to trust in what will come.
+
+Mishnah 5
+
+שלש לפתיתת שערים – When they open the gates of the courtyard, they would sound [the Shofar] with a Tekiah (a succession of connected notes), Teruah (a tremolo) and a Tekiah, and it would be considered to them as three Tekiot.
+ותשע לתמיד של שחר – when they would offer the daily libations, the Levities would recite songs, and [during] three periods they would stop, and during each period the Kohanim would sound [the Shofar] Tekiah, Teruah, Tekiah, and the people would prostrate themselves [the Tekiah, Teruah, Tekiah would be considered to them as three], hence there were nine Tekiot.
+להבטיל העם ממלאכה – the first Tekiah [in order to] suspend [from working] the people that are in the fields, the second Tekiah [caused] that the shutters would be removed and the stores would be locked, and at the third Tekiah, he removed what had to be removed and hid what had to be hidden what had been warmed and they kindled the candles.
+ושלש להבדיל בין קודש לחול – after the first soundings [of the Shofar] , he delayed in order to roast a small fish, and he then [sounds] a Tekiah, and Teruah and a Tekiah.  These three later soundsings to announce that the day has been sanctified.
+שלש לפתיחת שערים – of the courtyard where they sound the Shofar daily.
+ושלש לשער עליון – as we have said above (Tractate Sukkah, Chapter 5, Mishnah 4), two Kohanim stood at the upper gate and when the cock crowed, they would [sound] the Tekiah, the Teruah and the Tekiah.
+ושלש לשער התחתון – as it is taught above (ibid.), whent hey arrived at the courtyard, they sounded the Tekiah, Teruah and Tekiah, and they lengthen them until they reached the lowest gate, as it is aught, they would continue to sound the Shofar until they arrived at the gate that leaves from the east, and thus they called the three of the lowest gate, and the three of the tenth ascending step are not considered, for this Tanna/teacher holds like Rabbi Eliezer ben Yaakov who stated that they do not sound the Shofar at the tenth step/ascent.
+ושלש למילוי המים – after they drew the water and came to the Temple courtyard through the Water Gate, they sounded the Tekiah, Teruah and Tekiah.
+על גבי המזבח – as it is taught in the Mishnah of [the fourth] chapter of [Tractate Sukkah], “Lulav V’Aravah/the palm branch and the willow (Mishnah 5), and they put them standing up on the altar, they sounded the Tekiah, the Teruah and the Tekiah.  But our Tanna did not bring here [the case] when the Eve of Passover occurs on Shabbat, when the Passover sacrifice is slaughtered in three classes/groups and there were many soundings of the Shofar there, because it was not all that frequent when the Eve of Passover would occur on Shabbat.  And that which is taught in the Mishnah (our text, Tractate Sukkah, Chapter 5, Mishnah 5; see also Tractate Arakhin, Chapter 2, Mishnah 3 for a similar phrasing), that we don’t add to the forty-eight sounds of the Shofar, it is not exact., for when the Eve of Passover falls on the Shabbat, there are times when they add up to fifty-seven sounds of the Shofar.
+
+Mishnah 6
+
+יום טוב הראשון של חג וכו' – there were twenty-four divisions for duty for the Kohanim/priests in the Temple and all of them ascend for the Festival [of Sukkot] and all of them are worthy of the obligatory sacrifices that come on account of the Festival, and sixteen divisions for duty offer sixteen cattle, which are thirteen bulls and two rams and one goat, hence, there remained eight divisions of duty for the fourteen sheep, six of the divisions of duty from the eight would each offer two lambs, which are twelve lambs and the rest of them, the remaining two divisions of duty, would offer one apiece.
+בשני – when one of the bulls is diminished and there remained nine divisions for duty for fourteen sheep, five of them would offer two apiece, which is ten.  But the rest which are the remaining four divisions for duty each one offers one lamb.
+בשלישי – when another bull is diminished from the bulls [offered], and there remained ten divisions of duty for fourteen lambs.  Four divisions of duty would offer two apiece, which is eight, and the rest [offer] one apiece, six lambs for six divisions of duty.
+בשביעי כולו שוין – the divisions of duty [are equal.  And they offer equivalent [numbers] of lambs, for each one offers one each, for there are only seven bulls, two rams and one goat for ten divisions of duty.  There remained fourteen lambs for fourteen divisions of duty.
+בשמיני חוזרים לפייס כברגלים – one bull, one ram and seven sheep which are offered on the eighth [day of Solemn Assembly/Shemini Atzeret] which are not offered according to the order of the sacrifices of the Festival [of Sukkot] according to the order of the divisions of duty, but each of the divisions of duty come and appease them [through a lottery], just as they appease during the rest of the Festivals.  And the order of the allotment is described in the first chapter of Yoma (actually, in the second chapter, Mishnayot 2-4).
+אמרו משמר שהקריבו פרים היום – they would not offer bulls on the morrow, for the division of duty that offered lambs yesterday, we don’t allow them , but they return in the nighttime.
+
+Mishnah 7
+
+באימורי הרגלים – in what is offered on the Festivals, that is to say, the sacrifices that are offered on the Festivals, where all the divisions of duty for priests were equivalent, such that the breast and the foreleg of the Festival peace-offerings  of each and every person and the burnt offerings made for appearance [in the Temple] and of the Additional offerings/Musaf  of the community and the goats of the sin-offerings.
+ובחלוק לחם הפנים – when the Shabbat occurred during the festival, for on the Sabbath they would remove it and set up another, as it is written (Leviticus 24:8): “He shall arrange them before the LORD regularly every sabbath day…”
+ובעצרת – when it occurred on Shabbat, and there is division/distribution of the Hametz/leavened two loaves [of Shew Bread] and the distribution of the Shew Bread when it is unleavened, we say to each and every one that we are giving him their portion of the shewbread, “here you have unleavened.” For since we do not divide a sacrifice corresponding to a sacrifice, but from each sacrifice each person takes his portion, as we derive it from (Leviticus 7:10): “[But every other grain offering, with oil mixed in or dry,] shall go to the sons of Aaron all alike,” therefore, we announce to him when we give him his portion, whether from unleavened bread or from leavened bread.
+משמר שזמנו קבוע – to serve on this Shabbat where a Festival occurs during it.
+מקריב תמידין – which are not for the Festival.
+נדרים ונדבות – which had been vowed or donated all year long and they were brought on the Festival.
+וכל קרבנות צבור – which includes the bull for the unconscious/forgetful matter of the entire community and the goats for idolatry when the court erred collectively in their teaching and most of the community followed their decision, and if it this occurred on the Festive, the division of duty whose time is fixed  offers that sacrifice.
+מקריב את הכל – to include the altar’s summer time (a time when the altar was unemployed for private offerings, and the free-will burnt offerings had to be supplied from the Temple fund – see Mishnah Shekalim, Chapter 4, Mishnah 4 and Talmud Sukkah 56a), when it is unused for the offerings of the daily offerings have ceased and they do not bring thee vows or donations, they take from the excess monies from the remnant of the Temple treasury for congregational sacrifices and purchase from it burnt-offering sacrifices and offer them, and they are donations of the community, and even those if they were offered on the Festival, the priestly division of duty  whose time is fixed offers them.
+בין מלפניה בין מלאחריה – if Yom Tov/The Jewish Festival fell after Shabbat, even though there would not be a Sabbath during the Festival, even so, since it is necessary to advance their coming from Friday for the Festival, for on the Sabbath, they would not be able to come, we divide the shewbread [between them].  And similarly, if the eighth day came before it on Friday/the Eve of the Sabbath, even though there is no Sabbath in the midst of the Festival, we divide it [among them], for they would not be able to go.
+
+Mishnah 8
+
+חל להיות יום אחד מפסיק בינתיים – such as when the first day of the Festival occurs on Monday, when they could come on Sunday and they advanced their arrival to the previous Friday, or if the last day of the Festival occurs on Thursday, and they are able to go on Friday, but they were detained there on that Shabbat.  All the divisions of duty that tarried there do not take other than the two loaves [of shewbread].
+ומשמר שזמנו קבוע נוטל י' – and they divide them up between the division of duty that enters and the division of duty that leaves in the manner of all the weeks of the year.
+הנכנס נוטל ו' – that the divisions of duty are exchanged on Shabbat, this one works in the morning and that one works in the evening.
+הנכנס נוטל שבע – they take an extra two loaves as compensation for the locking of the Temple doors when they lock the doors that were opened by the departing division of duty in the morning.  But the Halakha is not according to Rabbi Yehuda.
+הנכנסים חולקים – between them is the bread that arrives for their portion.
+בצפון – in order that it would appear to all that they are entering, and the north is essential, for it is fixed for the slaughtering of the Holy of Holies.
+והיוצאים חולקים בדרום – so that it would appear that they are departing and taking leave, therefore they changed their place  towards a direction that is not essential.
+בילגה – the name of a family.
+לעולם חולקת בדרום – and even when it enters, it is a fine that they (i.e., the Rabbis) placed upon them.
+וטעבתה קבועה – twenty four rings were in the Temple courtyard at the place of the slaughtering [in the Temple] for the twenty-four divisions of duty of the Priests, and the rings of each division of duty were open on one side and turned upwards and they would bring in the neck of the animal into it and go back and turn its opening downwards into the floor, and the ring of Bilgah was fixed and never turned, and they needed to use that of others, and it was a disgrace for it (i.e., this family).
+וחלונה סתומה – the windows were in the chamber of the slaughtering-knives (see Mishnah Middot, Chapter 4, Mishnah 7), where they would hide their knives.  But the window of the division of duty of Bilgah was closed, and the rabbis fined them because of something that happened, that one woman from the Bilgah division of duty , and Miriam the daughter of Bilgah was her name, was guarded and married to  one of the captains of the Grecian kings (see Talmud Sukkah 56b), and when the Greeks entered the Temple, she went and struck the altar with her sandal and said:  “Lucas, Lucas” {which means, “wolf, wolf,” in the Greek language] (an opprobrious epithet of the altar), “how long will you withhold the money of Israel  and you don’t stand up for them at the hour of their need/distress?”  And when the Sages heard of this matter, they established her ring and blocked up the window of the entire division of duty, for they said that if not that she had heard from her father that he was despising the Divine service, she would not have said this.  But because of her father, they (i.e., the Sages) fined the entire family, for woe it is for the wicked and woe to his neighbor; good for the righteous and good for his neighbor.
\ No newline at end of file
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+Bartenura on Mishnah Sukkah
+ברטנורא על משנה סוכה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Sukkah
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Sukkah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+סוכה שהיא גבוהה למעלה מעשרים אמה פסולה – for a Sukkah, we require a temporary dwelling, as it is written (Deuteronomy 16:13): “[After the ingathering from your threshing floor and your vat,] you shall hold the Feast of Booths for seven days,” the Torah said that you shall make a Sukkah for seven days, and higher than twenty cubits, a person does not make [for] his dwelling a temporary dwelling, but rather a permanent dwelling.
+ור"י מכשיר – as he holds that the we require for the Sukkah a permanent dwelling.  But the Halakha is not according to Rabbi Yehuda.
+ושאינה גבוהה י' טפחים – it is invalid, for it is a decayed/decomposed dwelling and no person dwells in a decayed/decomposed dwelling.
+ושאין לה ג' דפנות – as it is written (defectively, without the “vav” twice in Leviticus 23:42 and once more fully in Leviticus 23:43): “in booths,” “in booths,” “in booths”.  Two are defective/lacking and one is full (see Talmud Sukkah 6b); one [of them] is for the S’khakh/the cover of the festive booth/Sukkah, for the explanation of [the word] “Sukkah” is S’khakh, there remains to them three for the three walls.  A traditional interpretation of a law (i.e., a usage dating from Moses as delivered from Sinai) is brought and we diminish one wall and establish it as a handbreadth, there remains two walls according to the traditional law and the third [wall] is a handbreadth [long].  Therefore, a Sukkah which has two walls one adjacent to the other, we make a third wall which has in it a handbreadth and a bit more and set it up at less than three [handbreadths] from one of the [other] two walls, for anything where there is a gap that is less than three handbreadths [distant] is like a legal fiction of considering separated parts as united [if the gap is less than three handbreadths], and I is considered as if it is a wall of four handbreadths and the result is that most of the wall is made, and this Sukkah has three walls, and one must make the form of an opening for it.  But if the two walls are opposite each other and the between them, it is perforated, one brings a partition/barrier of four handbreadths and a bit more and establishes it no less than three-handbreadths near one of the two walls and it is considered as if there is with this barrier seven handbreadths which is the appropriate measurement of a Sukkah  lengthwise and by width, for the Sukkah must have seven [handbreadths] by seven [handbreadths] in order to support one’s head, the majority of one’s body and one’s table, six [handbreadths] by six [handbreadths] for one’s head and the majority of one’s body and one’s table and one handbreadth by one handbreadth for one’s table.
+ושחמתה מרובה מצלתה פסולה – but when they are equivalent, when the sunlight is like the shade, it is valid, and specifically if they are equivalent from the bottom at the ground of the Sukkah, for it is known that above with the S’khakh/the cover of the festive booth, its shade is greater than its sunlight, for people say, like a Zuz from above like a silver coin/half-a-zuz from below.
+בית שמאי פוסלין – for they require “Sukkah” (the first mention of the word) for itself, and it is made for an undefined purpose, for if it was made within thirty days of the Festival [of Sukkot] since we ask about the laws of the Festival thirty days prior to the Festival, if he is simply making a Sukkah for the purpose of the Festival, but prior to thirty days, he is not simply making it for the sake of the holiday.
+וב"ה מכשירין – for they (i.e., the School of Hillel) do not require the [first use of the word] “Sukkah” for the purpose of the Festival.
+
+Mishnah 2
+
+כאילו עשאה בתוך הבית – and it is invalid.
+תחתונה פסולה – for it has two [sets of] S’khakh/coverings of the festive booth, and the Biblical verse invalidates a Sukkah that is underneath [another] Sukkah.
+אם אין דיורין בעליונה – which is not appropriate for dwelling, such as [if] the lower roof is unable to endure/sustain pillows and cushions of the upper [Sukkah].  But the First Tanna/teacher and Rabbi Yehuda did not disagree if it cannot endure it all, and in that, the entire world admits that the lower [Sukkah] is valid with the S’khakh/coverings of the festive booth of the upper [Sukkah], for its roof is not considered a roof, and it is not a Sukkah that is underneath a Sukkah.  But if it is healthy and cable of receiving the pillows and cushions of the upper [Sukkah], the entire world does not argue that it is invalid.  But they disagree  when it can receive it in an emergency/when needed, such as the case where the roof of the lower [Sukkah] shakes and vibrates from the pillows and cushions of the upper [Sukkah], where the first Tanna holds that in this case it is called a Sukkah that is underneath a Sukkah and is invalid, and Rabbi Yehuda holds that since it other than in the case of an emergency cannot accept the pillows and cushions of the upper [Sukkah], it is not considered a roof, and this is not a Sukkah that is underneath a Sukkah.  But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+נשר – that the leaves and chips would not on the table.  Another explanation:  that the leaves would not drop after they dry up and the Sukkah would remain where the sunlight is greater than its shade, And sheets are things that can receive ritual defilement, and is invalid as S’khakh/covering of the festive booth, and specifically because of the droppings from the branches covering the Sukkah, but to beautify it is valid.
+או שפירס על גבי הקינוף – that is to say, or even if he did not spread it because of the droppings, but for beauty on his bed on the canopy, which are four poles for the four legs of his bed which are high and he  places beams from one to the other on top of them and spreads a sheet over them and distances them from the S’khakh/covering of the festive booth, for now, he does not cover [the Sukkah] with something that can receive ritual defilement, for it is not to fence in there his area.
+פסולה – because he is not sitting in the Sukkah as a tent separates between them.
+אבל פורס הוא ע"ג מטה שיש לה נקליטין -  which are not other than two, and they go  out in the middle of the bed, one at its head and one at its feet, and we place from this one to the other [a beam and spread over it a sheet] and because it lacks a roof that is a handbreadth wide from above, it is not called a tent.
+
+Mishnah 4
+
+הדלה עליה – he lifted on its back.
+קיסום – In a foreign language IDRA, and it grows like a grape-vine and like a gourd.
+פסולה – because we don’t cover [the Sukkah] with something attached [to the ground].
+אם היה הסכוך הרבה מהם – if there was there S’khakh/covering of the festive booth that is much greater than the grape-vines and gourds, it is valid, and it is the case where they press down on them and combine them with the S’khakh it is valid and it is not apparent to the eye, for valid S;khakh is greater than them and cancels them out when they are combined.
+או שקצצן – even after he covered the roof with them, it is valid.  And it is when he shakes them after cutting the, for if it this were not the case, it would be invalid, for the Torah stated (Deuteronomy 16:13): “You shall hold the Feast of Booths [for seven days], and not from what was done, that is to say, that it shall be done so that it would be appropriate for a Sukkah, and not from what is made which is invalid, for that which is not worthy of a Sukkah and you repair it, that you make it valid with cutting and did not go back and destroy it, but when you shake them, it is like destroying and you go back and cover it again, and raise up each one alone and place it and go back and raise its neighbor and place it [on the roof].
+כל דבר שאינו  כו' – to exclude a wooden utensil and flax coting and matting, for even though they grow in the ground, we don’t cover the Sukkah with them since they [are receptive] to receiving defilement.
+וגידוליו מן הארץ וכו' – as it is written (Deuteronomy 16:13): “[After the ingathering] from your threshing floor and your vat, [you shall hold] the Feast of Booths for seven days,” the verse speaks of the refuse/worthless matter of the granary and the vat, that is to say, from what remains after you have gathered the granary and the vat such as the hard/strong grain and the vine-shoots, from them, make the Sukkah.
+
+Mishnah 5
+
+וחבילי זרדין – kind of reeds, and while they are still moist, animals eat them, and when they dry out, they are readied for kindling.
+אין מסככין – when they are tied together, and not because they are invalid, but sometimes a person comes with his package on his shoulder and he raises and places it on the Sukkah to dry and he decides to use it as S’khakh/festive covering for the Sukkah, but the Torah stated, “you shall make/hold” (Deuteronomy 16:13) and not from what is already made, with that which is invalid, and this is not made even from the shade, but rather to dry out and it is already made with something invalid.
+וכולן – those invalid things that we taught regarding the festive covering for the Sukkah.
+כשרים לדפנות – that Sukkah implies the festive covering, but not the walls.  Therefore, “After the ingathering from your threshing floor and your vat, you shall hold the Feast of Booths…’, the festive covering of the Sukkah is implied and not the walls.
+
+Mishnah 6
+
+מסככין בנסרים דברי ר' יהודה – with boards that have four [handbreadths] which is the measure of an important place, according to everyone, it is invalid.  Less than three [handbreadths], everyone says, is valid, for it is considered like reeds.  Where they disagree is from three until four.  Rabbi Yehuda holds that since they lack the measurement of an important place, we should not make a decree lest a person sits underneath the ceiling of the house.  But Rabbi Meir holds that since they go outside from the law of a legal fiction of considering separated parts as united, if the gap is less than three handbreadths, we make a decree lest a person should say, what does it matter to me with the S’khakh of these, what difference does it make if I sit under the ceiling of my house.  But the Halakha is according to Rabbi Yehuda.
+
+Mishnah 7
+
+תקרה – a roof made of beams or boards.
+מעזיבה – the plaster or lime that they would regularly put on the beams and the boards is called a concrete of stone-chippings as a pavement covering the ceiling of the lower story and serving as flooring for he upper story.
+מפקפק – tear down and shake all of them.
+או נוטל אחת בינתים – and place fit festive covering for the Booth/S’khakh in its place.  Rabbi Yehuda, according to his reasoning, who declares fit for S’khakh on the boards, therefore, tearing down is sufficient.  But without tearing down, it is impossible because making something that is not from that which is already made.
+ר"מ אומר – The Schools of Shammai and Hillel did not disagree in this matter, as all of them admit tha tone must take one of the boards between each two and tearing down and shaking them does not have any effect.  But Rabbi Meir, according to his reasoning who said that we do not place festive covering for the Booth on boards.  But the Halakha is according to Rabbi Yehuda who said in the name of the School of Hillel.
+
+Mishnah 8
+
+שפודין – which is not appropriate for S’khakh/festive covering for the Booth, since it is not that which grows in the ground.
+[בארוכות] המטה – utensils that [are susceptible] to receiving ritual defilement.
+אם יש ריוח ביניהן כמותן – not exactly actually equivalent to their own breadth but not more, for the place of the spit is considered like breached/broken through part, and when one places appropriate S’khaha/festive covering for the Booth between each spit and there isn’t between them other than their own breadth, it is breached as it stands and is invalid, but by force, the space that is between them a bit more than their breadth.
+החוטט בגדיש – he took from the sheaves of grain below near the earth and made a cavity/space like the measure of a Sukkah and its festive covering, resulting that it is made and stands on its own.  But the Torah stated, “do/make the holiday of Sukkot” (Deuteronomy 16:13) but not from what is already made, but if there was a cavity within of a handbreadth among the seven [handbreadths], it is made for the purpose of the festive covering, and if he hallowed it out until he raised the cavity.opening to the measurement of the height of the Sukkah of ten-handbreadths, this [is not] the way it it is made, for he is not repairing/fixing anything other than the walls, and regarding the walls, we don’t say, “do/make” and not from something already made, for it is like a Sukkah that is less than ten [handbreadths]  and he hallowed it out in order to complete it for the ten [handbreadths required].
+
+Mishnah 9
+
+המשלשל – lowers, when he began to plait/weave the walls near the festive covering/S’khakh and weaved/plaited and came towards the bottom.
+שלשה טפחים פסולה – that is the measurement that the young kid/animal will pierce at one time and enter, as we say in such a manner that it is not a divider/separation.
+כיון שהגיע לעשרה כשרה – and even if they do not reach the festive covering and are removed from it a great deal.
+רבי יוסי אומר כשם שמלמטה למעלה – it is enough in the weaving/plaiting of the ten [handbreadths].
+כך מלמעלה למטה – and even if hey are higher than the ground a lot, for he holds that a hanging separation is permissible.  But the Halakha is not according to Rabbi Yosi.
+הרחיק את הסיכוך – it is not spoken about the height, but its width, when he left space between the wall and the festive covering of the Booth, in he length of the Sukkah or its width.
+
+Mishnah 10
+
+בית שפחת – its roof is in the middle, and the walls are distant from the festive covering of the Sukkah, it is valid.
+אם יש מן הכותל לסכך שכר ארבע אמות פסולה – less than this is valid, and it is a traditional interpretation of a written law (dating from Moses as delivered from Sinai) that a curved wall (Talmud Sukkah 4a) [is valid] up to four cubits, and we see the roof of the house as if the top of the wall is crooked/curved and comes up to the valid festive covering of the Sukkah, but he should not sleep underneath it.
+וכן בחצר שהיא מוקפת אכסדרה – and he made the festive covering over the air-pace of the courtyard, far from the walls of the peristyle/covered place in front of the house, and the peristyle is a place surrounded by three divisions.
+סוכה גדולה – all where if he would take the festive covering of the Sukkah, it would be invalid, for there would remain seven handbreadths by seven handbreadths of festive covering, it would be valid.  This is a large Sukkah.
+שהקיפוה בדבר שאין מסככין בו – and especially  from the side we say that invalid S’khakh does not invalidate other than four cubits, for we require that the wall is curved, but in the middle of the Sukkah, it invalidates if it is four cubits, but the empty space where there is no festive covering at all whether in the middle or from the side, invalidates at three handbreadths.
+
+Mishnah 11
+
+כמין צריף – which has no roof and the heads/tops of the walls touch each other from above [like the upside down letter “V”] and become distanced from each other from below.
+או שסמכה – or inclined the heads of the poles/reeds on the wall and they continue downwards slanting towards the ground.
+מפני שאין לה גג – and it is not recognized what is a roof and what is a wall, and a slanting tent is not called a tent, unless it has a roof of a handbreadth, and the Halakha is according to Rabbi Eliezer [who declares it invalid].
+מחצלת של קנים וכו' – a small mat, everyone does not argue that if it is merely for lying, they do not cover it with festive covering.  But they argue regarding a large one.  The first Tanna/teacher thinks that a mere large mat is made for covering and a mere small mat is made for lying.  And this is how it should be understood:  A large mat is made for covering, and if he expressed that he made it for lying, it [is liable] to receive ritual defilement and we don’t make the festive covering of the Sukkah with it, but for the festive covering, we cover the Sukkah with it.  This is how it should be understood – that the mere small mat is used for lying, but if he expressed that it is for the Sukkah covering, he covers the Sukkah with it.
+רבי אליעזר אומר אחת גדולה ואחת קטנה – undefined for lying, but if he made it for lying, as he stated, that is to say, they were made at their outset as undefined for lying, therefore, even the large one receives ritual defilement and we don’t cover [the Sukkah] with it.  But if he expressed that it is for the festive covering [of the Sukkah], we do cover [the Sukkah] with it.  But the Halakha is not according to Rabbi Eliezer.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הישן. לא יצא ידי חובתו – and as long as the bed will be ten handbreadths high, for then it is considered a tent and it is found that the tent interrupts between him and the Sukkah.  But the essential Mitzvah of Sukkah is eating, drinking sleeping.
+נוהגים היינו כו' – for he holds that a temporary tent does not come to cancel out a permanent tent.  But the Halakha is not according to Rabbi Yehuda.
+עבדים פטורים מן הסוכה – for it is a positive time-bound commandment for which women are exempt, and any commandment for which a woman is liable, a slave is liable.
+ולפי דרכנו למדנו – even though he did no specify other than mere profane talk (see  Talmud Sukkah 28a), that he was praising his servant, we learn that someone who sleeps under the bed, etc.
+
+Mishnah 2
+
+רבי יהודה אומר אם אינה יכולה לעמוד בפני עצמה – Rabbi Yehuda according to his reasoning, who said that [regarding a] Sukkah we require a permanent dwelling.  But the Halakha is not according to Rabbi Yehuda.
+מדובללת – he did not lay the reeds together one next to another, but rather (see Talmud Sukkah 22a) one reed going up and another read going down, and through this, its sunlight is greater than its shade, and our Mishnah teaches us that we see as if they are lying evenly, and if this is he case, the shade is greater and fit/valid.
+
+Mishnah 3
+
+בראש העגלה – even though it is unsteady and not fixed.
+בראש הספינה – on the sea, and the wind controls there and uproots it.
+כשרה – for it is a called a dwelling/residence.  And this can withstand the winds found on dry land.
+ועולין לה ביום טוב – since our Mishnah needs to teach the conclusion that they don’t ascend [to the Sukkah], the beginning of the Mishnah teaches, we ascend/go up.
+בראש האילן – he established his seat at the top and he made there partitions/walls and the cover of the festive booth (i.e., a ceiling of twigs or matting).
+כשרה – on the Intermediate Days of the Festival.
+ואין עולין לה ביו"ט – for it was decreed by the Rabbis  that we don’t ascend upon a tree and we don’t use it lest he detach [a branch].
+שתים באילן – he supported most of the floor of the Sukkah on the tree, and he made around it at the top of the tree two walls and one was man-made on the ground and it supported the bottom of the Sukkah in the middle of the wall that he made on the ground and raised the wall from it and raised it ten [handbreadths].
+או שתים בידי אדם ואחת באילן – since for if he would take it, the bottom of the Sukkah would fall, and could not stand with the support of two [sides of the Sukkah] that are in the ground, and we don’t ascend it on Yom Tov/Holy Days of the Festival, for one is using the tree.
+
+Mishnah 4
+
+והאילנות דפנות לה כשירה – and this is the case where the trees are thick and strong and don’t move when a frequent wind comes.  And it is also necessary to fill between the branches with straw and stubble so that wind will not move them, and all partitions that cannot stand with frequent wind is not a partition.
+שלוחי מצוה פטורים – for someone who engages with [the performance of] a commandment/Mitzvah is exempt from the Commandment, and not only are they exempt at the time that they are engaged with [another] Mitzvah, but even at a time when they are not engaged in it, for example, a person who goes to receive and welcome his teacher or to redeem captives is exempt, even at the time of his resting.
+חולין ומשמשיהן פטורים – and even those who are simply sick, and he who permits to annual a positive commandment of the Torah because of a mere illness, and is pained because of bad smell or because of bed-bugs and fleas where he is exempt, and similarly, those who walk on the path and those who guard the gardens and orchards, the Rabbis exempted them from the Sukkah, the reason is because it is written (Leviticus 23:42): “You shall live/dwell in booths [seven days; all the citizens of Israel shall live in booths],” like the way you live, and wherever there is a thing that because of that, he would leave from his dwelling, he can also leave from his Sukkah.  But one who makes his Sukkah from the outset in a place that is appropriate to be in pain while eating or sleeping, such as in a place where he is afraid of robbers while sleeping, but he is not afraid of thieves or robbers while eating, even regarding eating, he does not fulfill his obligation in that Sukkah, for since it is not appropriate to do within it all of his needs of eating and drinking and sleeping, for we require where he can reside, and this is a case where it is not like “living/residing.”
+אוכלים ושותים עראי – a small amount to remove his hunger, and his intention is to eat a meal afterwards.
+
+Mishnah 5
+
+ואמרו העלום לסוכה – not according to the law, but they were stringent upon themselves, and we learn from this that whomever is stringent upon himself to not evat even an incidental meal (i.e., a snack) outside of the Sukkah, behold this is praiseworthy.
+אוכל פחות מכביצה – [he took it with a napkin].  On account of washing his hands and because of the blessing, he took less than an egg’s bulk, for had it been because of the Sukkah, we would say that one can eat an incidental meal outside of the Sukkah, and even more than an egg’s bulk.
+
+Mishnah 6
+
+ארבע עשרה סעודות – two meals on each days for the seven days [of the Festival].
+אין לדבר קצבה – if he wanted to eat, he could not eat outside of the Sukkah; if he wanted to fast, he could fast, but it was not necessary for him.
+חוץ מלילי יו"ט הראשון – and we derive it (Leviticus 23:6) “on the fifteenth day” and (Leviticus 23:33) “on the fifteenth day” from the holiday of Unleavened bread.  Just as eating Matzah on the first night is obligatory, but from here and onward it is optional, so [dwelling in the] Sukkah as well.
+ישלים בלילי יו"ט האחרון – on the night of Shemini Atzeret/The Eighth Day of Solemn Assembly, but the Halakha is not according to Rabbi Eliezer in both of them.
+
+Mishnah 7
+
+ב"ש פוסלין – And the Halakha is according to the School of Shammai, whether in a large Sukkah and he is sitting at the opening of the Sukkah and his table is within the house, whether in a small Sukkah which does not support/squeeze together his head, the majority of his body and his table, everything is prohibited, as a decree lest he is drawn after his table.
+
+Mishnah 8
+
+נשים ועבדים וקטנים כו' – as it states in the Bible (Leviticus 23:42): “all citizens in Israel [shall live in booths],” excluding the women, for even though they are obligated in the eating of Matzah on the first night of Passover, they are not obligated in [dwelling in] the Sukkah on the first night of the Holiday.
+קטן שאינו צריך לאמו – all who stir from their sleep and do not cry out: “Mommy, Mommy,” he doesn’t need his mother and is obligated [in dwelling in the Sukkah] but younger than this, he is exempt.  Ands such is the Halakha.  But specifically when he cries out and  repeats it and is not silent until his mother comes to him, he is called someone who needs his mother; but if he cries out one time and then is silent, he doesn’t need his mother.
+
+Mishnah 9
+
+סוכתו קבע – if he has nice vessels and nice dining couches, he brings them up into the Sukkah.
+משתסרח המקפה – when the stiff dish (of grist, oil and onions) becomes spoiled, every cooked food that is neither soft nor hard but rather the formation of coagulated substance is called a stiff dish.  But most people detest a cooked dish like this, and a little bit of water ruins it completely.  And the stiff dish of pounded beans hastens to become ruined in rain more than other stiff dishes, and if rain fell until if he had before him a stiff dish of pounded beans, it would become ruined, and it is permitted to leave [the Sukkah] immediately.
+ושפך לו  - his master a pitcher on the face of the servant, that is to say, I have no use for your service, even here, these rains show that the Holy One, blessed be He does not accept their deeds with favor.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+לולב הגזול פסול – as it is written (Leviticus 23:40):  “[On the first day] you shall take the product of hadar trees….,” that which belongs to you and after the owners despair, let it be his, for he acquires it through despair, nevertheless, it is a commandment/Mitzvah that comes through a transgression.
+והיבש פסול – for all of them require “beauty” and it is missing.
+של אשירה – a tree that is worshipped.
+ושל עיר הנדחת פסול – for it refers to burning.  But a Lulav requires a measurement, and these, since they exist for burning, their measurements are not valid.
+נקטם ראשו פסול – for there is no “beauty.”
+נפרצו עליו – and they are not attached other than through binding.
+נפרדו עליו – they are attached at the spine, but above they are separated to this side and that side like the branches of a tree.
+יאגדנו מלמעלה – if the leaves became separated, he should bind them in order that they ascend with the spine like the other Lulavim, but the Halakha is not according to Rabbi Yehuda.
+ציני הר הברזל – there are palm-trees where the leaves on their Lulavim/palm branches are very short and do not ascend the length of the spine.  If they are so long that the head of one reaches to the side of its root of the other, they are valid.
+כל לולב שיש בו שלשה טפחים – corresponding to the length of the myrtle/Hadas and a handbreadth more, in order to wave/shake it, for the Lulav is required for waving/shaking, as we will see further on (see Tractate Sukkah, Chapter 3, Mishnah 9).
+כדי לנענע בו – it is taught, and in order to wave/shake it, that is a handbreadth greater than the three handbreadths.
+
+Mishnah 2
+
+נקטם ראשו פסול – But the Halakha is not according to the anonymous Mishnah, but rather according to Rabbi Tarfon who said further on (Tractate Sukkah, Chapter 3, Mishnah 4), that even if all three [of the myrtles/Hadasim] were broken off, they are valid.
+ענביו – the fruit that is upon it that is similar to grapes.
+מרובות מעליו פסול – they did not teach other those which are black or red, but if they are green, it is a species of the myrtle/Hadas and it is valid.
+ואין ממעטין אותן ביו"ט – that he should have repaired them.
+
+Mishnah 3
+
+נקטם ראשה פסולה – even this is not the Halakha.
+צפצפה – a kind of willow where its leaf is round,.
+ושל בעל – where it grew in the field but not in a brook, it is valid.  The words “willows of the brook” (Leviticus 23:40) were not said other than the fact that the Bible speaks in terms of words that are current.
+
+Mishnah 4
+
+אפילו שנים קטומין – it is referring to the myrtles/Hadasim and in the Talmud (Sukkah 34b) it raises the objection if they are broken on the top they are invalid, for it requires three and all of them whole, but if it is broken off, it is valid, even to validate all three of them which are broken on the top.  And it finishes  that Rabbi Yishmael retrated from the beginning of his words that he would require three Hadasim and validates even two which are broken off at the time.  And this is the law if they did not bring them at all that they are broken off, according to the one who does not hold like this.
+אפילו שלשתן קטומין – for beauty is not required for the Hadas/myrtle.  And the Halakha is according to Rabbi Tarfon.
+
+Mishnah 5
+
+של ערלה ושל תרומה טמאה פסול – as the Biblical verse states (Leviticus 23:40): “[On the first day] you shall take” – that it should be fitting for you.
+ואם נטל כשר – for it has the permission of eating it.
+ובית הלל מכשירין – for it is appropriate for the poor, as it is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): “The poor may be given Demai/doubtfully tithed produce.”
+בירושלים כו' – but not outside of Jerusalem, for we require, “for you” (ibid.), that it be fitting for you.
+
+Mishnah 6
+
+עלתה חזזית – like thin blains/pustules.
+על רובו – it is one place, for we require the majority, but in two or three places, even on the minority, it is invalid.  And on its pestle-like protuberance on the blossom-end (i.e., of the Etrog/citron), even a little bit is invalid, for it appears there more than in the rest of the places.
+פטמתו – the beauty at its head, like the protuberance on the blossom end of the pomegranate.
+נקלף פסול – and specifically if was completely peeled off, but it is valid if only part of it [was peeled off]. And there are those who say the opposite – that if part of it was peeled off, it is invalid, for it appears like it is striped/speckled, but if it is completely peeled off, it is valid.  But that being peeled off is not that the peeling was removed until the whiteness that is in it appears, for this is lacking and invalid, but rather, that a thin crust/coating was peeled off from it and its appearance is green as at the beginning.
+ניקב – a perforated hole from side to side, even of a little bit of it is invalid, but if it is not perforated, and is not missing anything, such as when he inserts a thick peg/nail , if the puncture is as wide as an Issar, it is invalid; less than this it is valid.  And this puncture which is not missing a little bit is valid, as we teach further on that which is not perforated and is not as wide as an Issar.
+אתרוג הכושי – that grew here and is black is invalid.  But, a Cushite/dark-colored Etrog that grew in the land of Cush, which is its manner and is valid.
+ורבי יהודה פוסל – And the Halakha is according to Rabbi Yehuda.  And all of these are invalid on the First Day of the Festival [of Sukkot]., but on the Second Day of the Festival with the rest of the days, everything is valid.
+
+Mishnah 7
+
+רבי יהודה אומר כביצה – But the Halakha is according to Rabbi Yehuda for less than an egg’s bulk is invalid.
+רבי יהודה אומר אפילו בשתי ידיו – And the Halakha is according to Rabbi Yosi.
+
+Mishnah 8
+
+בגימוניות של זהב – folded gold threads like a little yoke, like (Isaiah 58:5): “…Is it like bowing the head like a bulrush [and lying in sackcloth and ashes…]?,” and the band surrounds it.
+במינו היו אוגדין אותו למטה – to fulfill the commandment of tying/binding, and this is for merely beauty, for Rabbi Yehuda according to his reasoning who said that a Lulav requires a bind, therefore, if he binds it with something not of its species, he would have five species (instead of four), and we hold that a Lulav does not require a band, therefore in this, the Halakha is according to Rabbi Meir.
+
+Mishnah 9
+
+והיכן היו מנענעין – now the Tanna/teacher returns to that which we taught above (Tractate Sukkah, Chapter 3, Mishnah 1): Any Lulav that has in it three handbreadths in order to [hold it in his hand] and shake it, so we see that  it is a Mitzvah to shake it (Talmud Sukkah 37b).
+בהודו לה' תחלה – the beginning of the Biblical verse (Psalms 118:1).
+וסוף – the end of the Biblical verse, “for God’s lovingkindness endures forever” (Psalms 118:29).  But there are those who interpret the beginning of the first “Praise the LORD for He is good” (Psalms 118:1) and the end, and the end, the last “Praise the LORD [for He is good]” at the conclusion of Hallel (Psalms 118:29), and this makes sense.  And how does he shake it?  He moves it back and forth in order to prevent the evil winds, moves it up and down to prevent evil dew (Menahot 62a).  And when he moves it, he shakes it three times ad similarly when he moves it [back and] forth, and similarly when he moves it up and similarly going down, on each and every one three times.
+והם לא נענעו אלא באנא ה' הושיעה נא בלבד  - and this is not the Halakha but rather according to the words of the School of Hillel.
+יטול על שלחנו – if he forgot and did not take up the Lulav prior to eating, he interrupts his meal and take it up at his table.
+
+Mishnah 10
+
+מי שהיה עבד או אשה או קטן וכו' – Whomever is not obligated in a matter cannot fulfill that obligation  on behalf of others.  Therefore, he must answer after him word by word what he recites.
+ותהא לו מארה – for he had not studied.
+עונה אחריו הללויה – on every word that he says, for that is how they are accustomed to respond after the recitation of Hallel on every single word, Hallelujah.
+
+Mishnah 11
+
+מקום שנהגו לכפול – Each and every verse from (Psalms 116:21): “I praise You, [for You have answered me],” and below until the conclusion of Hallel, we double/recite this twice, because the entire chapter from “Praise the LORD, for He is good” (Psalms 116:1) until “I praise You, for You have answered me” (Psalms 116:21), all of it is doubled in the Bible, but from “I praise You” and below is not double; therefore, it became the practice to recite these Biblical verses twice.
+לברך אחריו – everything is according to the custom of the locale/country, but the Blessing before the [recitation of] Hallel is a Mitzvah in every place and is not dependent upon custom.
+הלוקח לולב מחבירו – an ignoramus.
+בשביעית – for the ignoramuses are suspect on the Seventh year [produce],  and assuming that the cost of the Lulav he can give him because the Lulav is a mere tree, and it has no [intrinsic] holiness of the Seventh year, but the cost of an Etrog/citron he cannot give him, for the fruits of the Seventh year must be removed in the seventh year, them and their value; therefore, it is necessary to take the Etrog from him as a gift and not to give him its monetary value, lest the ignoramus not remove them in the holiness of the Seventh Year.
+
+Mishnah 12
+
+במקדש שבעה – as we expound (Leviticus 23:40): “[and you shall rejoice] before the LORD your God seen days” but not outside of Jerusalem for seven days.
+במדינה – in Jerusalem, and even though it is like that which is outside of Jesrusalem in this matter.
+ושיה יום הנף – of the Omer, that is on the sixteenth day of Nisan.
+כולו אסור – and at the time when the Temple existed, when they offered the Omer [sacrifice], they would eat new [grain] on that selfsame day, as it is written (Leviticus 23:14): “until you have brought [the offering of your God].” But, when the Temple had been destroyed, it is permitted from the Torah [to eat new grain] from when the sun rose in the East, as we say:  One verse says (ibid.): “Until that very day,” for it implies, when the sun rose in the East, and another verse states, “until you have brought” (ibid.); at the time when there isn’t Omer “until that very day.” But Rabban Yohanan ben Zakkai prohibited [new grain] the entire day, because speedily, the Temple should be rebuilt, and people will say that last year, did we not eat from when the sun rose in the east, and now also, we should eat.
+
+Mishnah 13
+
+יום טוב ראשון וכו' – for we say further on (Tractate Sukkah, Chapter 4, Mishnah 2) that the command of [taking up and waving] the Lulav supersedes the Sabbath on the first Day of the Holy Day alone.  Therefore, they would bring to there their Lulavim/palm branches (literally, but it refers to the Four Species) from Friday.
+אין אדם יוצא וכו' – as it is written (Leviticus 23:40): “On the first day, you shall take [the product of hadar trees…..],” “you/yourself” – from that which is yours. , and if one’s fellow gave it to him as a gift even with the condition of returning it, it is called a gift, and he waves it and fulfills with it [his religious obligation] and afterwards he returns it to him.  But if he did not return it to him, it has been revealed retroactively that it was [actually] stolen in his hand from the outset, and he did not fulfill his [religious] obligation.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+לולב וערבה  - Lulav/the festive wreath (the Four Species) for taking up, and the willow for going around the altar.
+ששה ושבעה – because sometimes they supersede the Sabbath and there would be seven, and sometimes, they don’t supersede the Sabbath and there isn’t other than six, and further on, it will explain it.
+והלל – to complete [its recitation] all eight days, which is not the case on Passover, because the [intermediate] days of the Festival [of Sukkot] are divided in their sacrifices.
+והשמחה – to eat the meat of peace offerings in the time of the Temple, as it is written (Deuteronomy 16:14):”"You shall rejoice in your festival…” and there is no rejoicing at the time of the Temple other than through the meat of peace offerings as it is written (Deuteronomy 27:7): “And you shall sacrifice there offerings of well-being and eat them, rejoicing [before the LORD your God].”
+סוכה – to sit/dwell in the Sukkah
+וניסוך המים – with the daily morning offerings of the Festival.
+החליל – at the joyous procession to and from the well they would rejoice on the Festival [of Sukkot] in honor of the drawing of libation waters, and they would play on flutes and harps, and that flute does not supersede either the Sabbath nor the Festival day.
+
+Mishnah 2
+
+לולב שבעה – for the first day [of Sukkot] supersedes the Sabbath because it has the essential [principle] from the Torah outside of Jerusalem, as it is written (Leviticus 23:40): “ On the first day you shall take [the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before the LORD your God seven days].”
+ושאר כל הימים – if the First Day [of Sukkot] occurs on the other days of the week, and it is found that Shabbat occurs during the Intermediate Days of the Festival, it does not supersede [the Sabbath], and even though, from the Torah, all seven [are observed] in the Temple, the Sages preserved their decree  on the other days of the Festival [of Sukkot] since they lack the principle from the Torah outside of Jerusalem.  But by law, even in our times, the Lulav would supersede the Sabbath on the First Day of the Festival [of Sukkot], but because we are not expert in the establishment of the month, and lest that it is not the first day of the Festival, therefore, it does not supersede the Sabbath from doubt.  But the reason that they (i.e., the Sages) decreed to not take up the Lulav on the Sabbath, for in taking it up, there is no [violation] of work other than merely carrying, and it was decreed lest he take it in his hand and would walk to someone expert to learn the blessing and the order of the Wavings [of the Lulav] and cause to pass four cubits in the public domain, and that is the reason for the Shofar [which is prohibited to carry on Shabbat] and that is the reason for the Megillah [which is prohibited to carry on Shabbat].
+
+Mishnah 3
+
+יום שביעי של ערבה כו' – for the sake of recognition to know that it is from the Torah, that is to say, a usage dating from Moses as delivered from Sinai (i.e., a traditional interpretation of a written law), and because of this recognition, it was established that its seventh [day] supersedes the Sabbath in the Temple, for with the willow, they would make a circuit around the altar.  But today, it is not other than a custom of the Prophets that they directed the people to take the willow on the seventh day other than the willow in the Lulav, but we don’t make a blessing upon it.
+
+Mishnah 4
+
+מוליכין את לולביהן להר הבית – the first day of the Festival [of Sukkot] that occurs on the Sabbath, they would bring their Lulavim from the eve of the Sabbath (i.e., Friday).
+החזנים – the sextons that were there for the needs of the community/congregation.
+על גב האצטבא – the open place of the Temple Mount which was surrounded by porticos to sit there and covering the festival booth (i.e., Sukkah) from above because of the rains.
+הזקנים – that worry that they would not be knocked down on the morrow when they would come to to take each person his Lulav.
+ומלמדין – The Jewish court (would teach] all the people to say that if my Lulav were to come into the hand of my fellow, it would be his as a gift, in order that it wouldn’t be for him either stolen or borrowed.
+
+Mishnah 5
+
+נקרא מוצא – In the Gemara (Talmud Sukkah 45a) it states that its name is KALANIA.  And even today such is its name, and the willow is found there, and the place is a little bit distant from Jerusalem.  And the explanation of KALANIA is free from taxation.  And therefore, it is called Motza which is removed from the taxation of the king for the willows that they take from there.
+מרביות – large and tall branches eleven cubits high, and they place them on the base of the altar and their tops are upright and stretched on the altar by a cubit.
+אני הוא – in Gematria (the numerical value) of “We beseech you, O LORD”, and furthermore they are two names which are part of the name of “the world of creation.  Another explanation: when he and I are in trouble, I am with him on the path when in trouble, “Save us.”
+
+Mishnah 6
+
+גיגיות – golden utensils filled with water, in order that their leaves will not wither.
+חריות – branches of the palm tree that they would bring whether on weekdays or on the Sabbath, and not the willow, as it is written (Leviticus 23:40):  “boughs of leafy trees,” which are two, one for the Lulav and another for the Altar.  But the Halakha is not according to Rabbi Yohanan ben Beroka.
+
+Mishnah 7
+
+מיד התינוקות שומטים את לולביהן – the older ones snatch/carry off/steal the Lulavim/palm branches from the hands of the younger children.
+ואוכלים – the older ones eat the citrons/Etrogim of the younger children, and there isn’t anything like stealing in this matter for such was how they acted out of joy.  Another commentary:  the little children would cast their Lulavim/palm branches from their hands and eat their Etrogim/citrons on the seventh day, but the older ones would not eat their Etrogim/citrons all that day, since it was designed for a Mitzvah for part of the day, it was designated for a Mitzvah for the entire day.
+
+Mishnah 8
+
+לא יתיר – its band to take it (i.e., the Sukkah) down, for the entire day it is required.
+אבל מוריד – he would take down from there nice utensils and nice couches/mattresses  that he brought up into it (i.e., the Sukkah).
+מפני כבוד יו"ט – so that it would appear as if he preparing it [for the place] where he will eat in it in the evening.
+
+Mishnah 9
+
+מן השלוח – it is a spring that is near to Jerusalem.
+שער המים – One of the gates of the [Temple] courtyard is called this, on account of the fact that there they would bring in the flask of water for the libation of the Festival.
+תקעו הריעו – because it is stated (Isaiah 12:3): “Joyfully shall you draw water [from the fountains of triumph].”
+עלה בכבש – [the ramp] was on the southern side of the Altar.
+ופנה לשמאלו – for the libations were made in the south-west corner, and when he turns to the left, it is the first.
+שהיו משחירים פניהם – on account of the wine, and they were similar to silver which is black from the plaster.
+כמין שני חוטמין דקין – one snout in one bowl with one perforation in its nose, and the Kohen/priest would empty  into the mouth of the bowls and libations would cause an uninterrupted flow/splash and descend through the spouts on the roof of the Altar, and on the Altar was a perforation  where the wine and the water would go down to pits by the side of the altar into which the remainder of the libations were poured which are cavities and very deep.
+אחד מעובה ואחד דק – one of the perforations was thick, and that was the one for wine, and one that was thin was for the water.
+כדי שיהיו כלין שניהן בבת אחת – for the water would hurry to leave more than the wine, for the wine was thicker and took longer to leave, therefore, the perforation for wine was fatter than the thin perforation for water, in order that they can be emptied at the same time.
+ה"ג מערבי של מים, מזרחי של יין – the bowls were placed near the corner nearest this one for the one and the other for the other, one to the western side and one more inside of it, that is, to the east.
+ר' יהודה אומר וכו' – in two things he disagreed; on the three logs he disagreed and on the seventh [day] that was stated by the first Teacher.  And Rabbi Yehuda came to say that even on the eighth day they would pour a libation, but the Halakha is not according to Rabbi Yehuda.
+הגבה את ידך – in order that it could be seen if he was placing water in the bowl, for the Sadducees didn’t accept the libation of the water.
+שפעם אחת נסך – one Sadducee [offered a libation] with the water on his feet.
+
+Mishnah 10
+
+שאינה מקודשת – if it was not prepared for the Divine service on the Altar.  For if he brought it while sanctified, he would invalidate it through leaving it overnight, for all Divine service utensils  are sanctified, as it is written (Exodus 30:29): “whatever touches them shall be consecrated,” and all that is holy, the sanctity of the body is invalidated by remaining overnight.
+היה ממלא מן הכיור – and even though the jug was sanctified as vessels dedicated to the Temple service and which sanctifies its waters, they are not invalidated by remaining overnight, because they would let it down from the evening into a pit, as it states in [Tractate] Yoma (Chapter 3, Mishnah 10): “And he too made a mechanism for the laver so that its water should not be invalidated by being kept overnight.”
+שהמים והיין המגולין – that is the reason that if it was revealed, he would fill from the laver and would not offer a libation [from them] for the water [and the wine] that are revealed are invalid for the altar.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+החליל – many kinds of musical instruments were there, and by the name of the flute, as its sound is heard more than the others, all of them are called by its name.
+חמשה וששה – sometimes five [days] and sometimes six [days].  If the first day of the Festival [of Sukkot] occurs on Shabbat, the flute [is sounded] for six [days]; if it (i.e., the first day of the Festival of Sukkot) falls on the other days of the week, the flute [is sounded for] five days, because it does not supersede neither the Sabbath nor the Holy Days [of the Festival].
+שמחת בית השואבה – because all of this rejoicing is on the drawing of waters of libation, they called it the Rejoicing of the House of Drawing on account of (Isaiah 12:5): “Joyfully shall you draw water [from the fountains of triumph].”
+
+Mishnah 2
+
+תקון גדול – they would surround it with balconies (see Talmud Sukkah 51b), and would place the women above and the men from below, in order that they would not come to act with irreverence.
+בראשיהן – at the top of each Menorah/candelabrum.
+
+Mishnah 3
+
+מבלאי מכנסי כהנים – from the rags of the pants of the Kohanim/priests, and from their old belts.
+היו מפקיעים – they tear them to make wicks.
+שלא היתה מאירה – because the Menorahs/candelabrums were fifty cubits tall and the Tempe Mount was tall and its light would shine throughout the entire city.
+
+Mishnah 4
+
+באבוקות של אור – with four torches or eight (Talmud Sukkah 53a), this one who throw it and the other person would receive it.
+דברי שירות ותשבחות – there were those from them that would say:  “Happy is our childhood that we did not embarrass our elders,” these are our pious ones and men of deeds.  And there were those who would say: “Happy are our elders who atoned for our childhoods,” these are the repentant individuals.  Both groups would say: “Happy are those who did not sin, and he he who did sin and was pardoned.”
+שעליהם הלוים עומדים בשיר – at the joy of the house of the water-drawing.  But the platform for the song of the [sacrificial] offering was near the altar.
+תקעו והריעו ותקעו – this was a sign to go and fill up water for libations from the Shiloah.
+הגיעו לעזרה – to the ground of the Women’s courtyard.
+הפכו פניהם למערב – to the side of the courtyard and the Temple, in order to state this matter.
+שונין – they would repeat saying.
+אנו ליה – they would prostrate and give thanks on what had taken place.
+וליה עינינו – to trust in what will come.
+
+Mishnah 5
+
+שלש לפתיתת שערים – When they open the gates of the courtyard, they would sound [the Shofar] with a Tekiah (a succession of connected notes), Teruah (a tremolo) and a Tekiah, and it would be considered to them as three Tekiot.
+ותשע לתמיד של שחר – when they would offer the daily libations, the Levities would recite songs, and [during] three periods they would stop, and during each period the Kohanim would sound [the Shofar] Tekiah, Teruah, Tekiah, and the people would prostrate themselves [the Tekiah, Teruah, Tekiah would be considered to them as three], hence there were nine Tekiot.
+להבטיל העם ממלאכה – the first Tekiah [in order to] suspend [from working] the people that are in the fields, the second Tekiah [caused] that the shutters would be removed and the stores would be locked, and at the third Tekiah, he removed what had to be removed and hid what had to be hidden what had been warmed and they kindled the candles.
+ושלש להבדיל בין קודש לחול – after the first soundings [of the Shofar] , he delayed in order to roast a small fish, and he then [sounds] a Tekiah, and Teruah and a Tekiah.  These three later soundsings to announce that the day has been sanctified.
+שלש לפתיחת שערים – of the courtyard where they sound the Shofar daily.
+ושלש לשער עליון – as we have said above (Tractate Sukkah, Chapter 5, Mishnah 4), two Kohanim stood at the upper gate and when the cock crowed, they would [sound] the Tekiah, the Teruah and the Tekiah.
+ושלש לשער התחתון – as it is taught above (ibid.), whent hey arrived at the courtyard, they sounded the Tekiah, Teruah and Tekiah, and they lengthen them until they reached the lowest gate, as it is aught, they would continue to sound the Shofar until they arrived at the gate that leaves from the east, and thus they called the three of the lowest gate, and the three of the tenth ascending step are not considered, for this Tanna/teacher holds like Rabbi Eliezer ben Yaakov who stated that they do not sound the Shofar at the tenth step/ascent.
+ושלש למילוי המים – after they drew the water and came to the Temple courtyard through the Water Gate, they sounded the Tekiah, Teruah and Tekiah.
+על גבי המזבח – as it is taught in the Mishnah of [the fourth] chapter of [Tractate Sukkah], “Lulav V’Aravah/the palm branch and the willow (Mishnah 5), and they put them standing up on the altar, they sounded the Tekiah, the Teruah and the Tekiah.  But our Tanna did not bring here [the case] when the Eve of Passover occurs on Shabbat, when the Passover sacrifice is slaughtered in three classes/groups and there were many soundings of the Shofar there, because it was not all that frequent when the Eve of Passover would occur on Shabbat.  And that which is taught in the Mishnah (our text, Tractate Sukkah, Chapter 5, Mishnah 5; see also Tractate Arakhin, Chapter 2, Mishnah 3 for a similar phrasing), that we don’t add to the forty-eight sounds of the Shofar, it is not exact., for when the Eve of Passover falls on the Shabbat, there are times when they add up to fifty-seven sounds of the Shofar.
+
+Mishnah 6
+
+יום טוב הראשון של חג וכו' – there were twenty-four divisions for duty for the Kohanim/priests in the Temple and all of them ascend for the Festival [of Sukkot] and all of them are worthy of the obligatory sacrifices that come on account of the Festival, and sixteen divisions for duty offer sixteen cattle, which are thirteen bulls and two rams and one goat, hence, there remained eight divisions of duty for the fourteen sheep, six of the divisions of duty from the eight would each offer two lambs, which are twelve lambs and the rest of them, the remaining two divisions of duty, would offer one apiece.
+בשני – when one of the bulls is diminished and there remained nine divisions for duty for fourteen sheep, five of them would offer two apiece, which is ten.  But the rest which are the remaining four divisions for duty each one offers one lamb.
+בשלישי – when another bull is diminished from the bulls [offered], and there remained ten divisions of duty for fourteen lambs.  Four divisions of duty would offer two apiece, which is eight, and the rest [offer] one apiece, six lambs for six divisions of duty.
+בשביעי כולו שוין – the divisions of duty [are equal.  And they offer equivalent [numbers] of lambs, for each one offers one each, for there are only seven bulls, two rams and one goat for ten divisions of duty.  There remained fourteen lambs for fourteen divisions of duty.
+בשמיני חוזרים לפייס כברגלים – one bull, one ram and seven sheep which are offered on the eighth [day of Solemn Assembly/Shemini Atzeret] which are not offered according to the order of the sacrifices of the Festival [of Sukkot] according to the order of the divisions of duty, but each of the divisions of duty come and appease them [through a lottery], just as they appease during the rest of the Festivals.  And the order of the allotment is described in the first chapter of Yoma (actually, in the second chapter, Mishnayot 2-4).
+אמרו משמר שהקריבו פרים היום – they would not offer bulls on the morrow, for the division of duty that offered lambs yesterday, we don’t allow them , but they return in the nighttime.
+
+Mishnah 7
+
+באימורי הרגלים – in what is offered on the Festivals, that is to say, the sacrifices that are offered on the Festivals, where all the divisions of duty for priests were equivalent, such that the breast and the foreleg of the Festival peace-offerings  of each and every person and the burnt offerings made for appearance [in the Temple] and of the Additional offerings/Musaf  of the community and the goats of the sin-offerings.
+ובחלוק לחם הפנים – when the Shabbat occurred during the festival, for on the Sabbath they would remove it and set up another, as it is written (Leviticus 24:8): “He shall arrange them before the LORD regularly every sabbath day…”
+ובעצרת – when it occurred on Shabbat, and there is division/distribution of the Hametz/leavened two loaves [of Shew Bread] and the distribution of the Shew Bread when it is unleavened, we say to each and every one that we are giving him their portion of the shewbread, “here you have unleavened.” For since we do not divide a sacrifice corresponding to a sacrifice, but from each sacrifice each person takes his portion, as we derive it from (Leviticus 7:10): “[But every other grain offering, with oil mixed in or dry,] shall go to the sons of Aaron all alike,” therefore, we announce to him when we give him his portion, whether from unleavened bread or from leavened bread.
+משמר שזמנו קבוע – to serve on this Shabbat where a Festival occurs during it.
+מקריב תמידין – which are not for the Festival.
+נדרים ונדבות – which had been vowed or donated all year long and they were brought on the Festival.
+וכל קרבנות צבור – which includes the bull for the unconscious/forgetful matter of the entire community and the goats for idolatry when the court erred collectively in their teaching and most of the community followed their decision, and if it this occurred on the Festive, the division of duty whose time is fixed  offers that sacrifice.
+מקריב את הכל – to include the altar’s summer time (a time when the altar was unemployed for private offerings, and the free-will burnt offerings had to be supplied from the Temple fund – see Mishnah Shekalim, Chapter 4, Mishnah 4 and Talmud Sukkah 56a), when it is unused for the offerings of the daily offerings have ceased and they do not bring thee vows or donations, they take from the excess monies from the remnant of the Temple treasury for congregational sacrifices and purchase from it burnt-offering sacrifices and offer them, and they are donations of the community, and even those if they were offered on the Festival, the priestly division of duty  whose time is fixed offers them.
+בין מלפניה בין מלאחריה – if Yom Tov/The Jewish Festival fell after Shabbat, even though there would not be a Sabbath during the Festival, even so, since it is necessary to advance their coming from Friday for the Festival, for on the Sabbath, they would not be able to come, we divide the shewbread [between them].  And similarly, if the eighth day came before it on Friday/the Eve of the Sabbath, even though there is no Sabbath in the midst of the Festival, we divide it [among them], for they would not be able to go.
+
+Mishnah 8
+
+חל להיות יום אחד מפסיק בינתיים – such as when the first day of the Festival occurs on Monday, when they could come on Sunday and they advanced their arrival to the previous Friday, or if the last day of the Festival occurs on Thursday, and they are able to go on Friday, but they were detained there on that Shabbat.  All the divisions of duty that tarried there do not take other than the two loaves [of shewbread].
+ומשמר שזמנו קבוע נוטל י' – and they divide them up between the division of duty that enters and the division of duty that leaves in the manner of all the weeks of the year.
+הנכנס נוטל ו' – that the divisions of duty are exchanged on Shabbat, this one works in the morning and that one works in the evening.
+הנכנס נוטל שבע – they take an extra two loaves as compensation for the locking of the Temple doors when they lock the doors that were opened by the departing division of duty in the morning.  But the Halakha is not according to Rabbi Yehuda.
+הנכנסים חולקים – between them is the bread that arrives for their portion.
+בצפון – in order that it would appear to all that they are entering, and the north is essential, for it is fixed for the slaughtering of the Holy of Holies.
+והיוצאים חולקים בדרום – so that it would appear that they are departing and taking leave, therefore they changed their place  towards a direction that is not essential.
+בילגה – the name of a family.
+לעולם חולקת בדרום – and even when it enters, it is a fine that they (i.e., the Rabbis) placed upon them.
+וטעבתה קבועה – twenty four rings were in the Temple courtyard at the place of the slaughtering [in the Temple] for the twenty-four divisions of duty of the Priests, and the rings of each division of duty were open on one side and turned upwards and they would bring in the neck of the animal into it and go back and turn its opening downwards into the floor, and the ring of Bilgah was fixed and never turned, and they needed to use that of others, and it was a disgrace for it (i.e., this family).
+וחלונה סתומה – the windows were in the chamber of the slaughtering-knives (see Mishnah Middot, Chapter 4, Mishnah 7), where they would hide their knives.  But the window of the division of duty of Bilgah was closed, and the rabbis fined them because of something that happened, that one woman from the Bilgah division of duty , and Miriam the daughter of Bilgah was her name, was guarded and married to  one of the captains of the Grecian kings (see Talmud Sukkah 56b), and when the Greeks entered the Temple, she went and struck the altar with her sandal and said:  “Lucas, Lucas” {which means, “wolf, wolf,” in the Greek language] (an opprobrious epithet of the altar), “how long will you withhold the money of Israel  and you don’t stand up for them at the hour of their need/distress?”  And when the Sages heard of this matter, they established her ring and blocked up the window of the entire division of duty, for they said that if not that she had heard from her father that he was despising the Divine service, she would not have said this.  But because of her father, they (i.e., the Sages) fined the entire family, for woe it is for the wicked and woe to his neighbor; good for the righteous and good for his neighbor.
\ No newline at end of file
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+Bartenura on Mishnah Sukkah
+ברטנורא על משנה סוכה
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה סוכה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>סוכה שהיא גבוהה למעלה מעשרים אמה פסולה.</b> דסוכה דירת עראי בעינן דכתיב (דברים ט״ז) חג הסכות תעשה לך שבעת ימים, אמרה תורה עשה סוכה לשבעת ימים. ולמעלה מעשרים אמה אין אדם עושה דירתו דירת עראי אלא דירת קבע:
+<b>ור״י מכשיר.</b> דסבר סוכה דירת קבע בעינן. ואין הלכה כר״י:
+<b>ושאינה גבוהה י׳ טפחים פסולה.</b> דדירה סרוחה היא ואין אדם דר בדירה סרוחה:
+<b>ושאין לה ג׳ דפנות.</b> דכתיב בסכת בסכת בסוכות, שנים חסרים ואחד מלא, חד לסכך דפירוש סכה סכך, פשו להו תלתא לג׳ דפנות. אתיא הלכה למשה מסיני ובצריה לדופן חדא ואוקמיה אטפח, נשארו שתים כהלכתן ושלישית אפילו טפח. לפיכך סוכה שיש לה שתי דפנות זו אצל זו, עושה דופן ג׳ שיש בו טפח ומשהו ומעמידו בפחות מג׳ סמוך לאחד משתי הדפנות, שכל פחות מג׳ כלבוד דמי, ונחשב כאילו הוא דופן של ד׳ טפחים ונמצא רוב דופן עשוי, והרי יש לסוכה זו ג׳ דפנות. וצריך לעשות לה צורת פתח. ואם שתי הדפנות הם זו כנגד זו וביניהן מפולש, מביא פס שיש בו ד׳ טפחים ומשהו ומעמידו בפחות מג׳ סמוך לאחד משתי הדפנות ונחשב כאילו יש בפס זה ז׳ טפחים שהוא שעור הכשר סוכה לארכה ולרחבה, שהסוכה צריכה שתהא ז׳ על ז׳ כדי שתהא מחזקת ראשו ורובו ושולחנו, ו׳ על ו׳ לראשו ורובו, וטפח על טפח לשולחנו:
+<b>ושחמתה מרובה מצלתה פסולה.</b> הא בשוין, שהחמה כצל כשירה. ודוקא שהן שוין מלמטה בקרקעית הסוכה, דבידוע שלמעלה בסכך צלתה מרובה מחמתה, דאמרי אינשי כזוזא מלעיל כאסתירא מלרע:
+<b>בית שמאי פוסלין.</b> דבעו סוכה לשמה, וזו סתם נעשית. ואילו תוך שלשים לחג כיון ששואלים בהלכות החג ל׳ יום קודם לחג, סתם העושה סוכה לשם חג הוא עושה, אבל קודם ל׳ סתמא לאו לשם חג הוא:
+<b>וב״ה מכשירין.</b> דלא בעו סוכה לשם חג: 
+
+Mishnah 2
+
+<b>כאלו עשאה בתוך הבית.</b> ופסולה:
+<b>תחתונה פסולה.</b> דשני סככין יש לה. וקרא קא פסיל סוכה שתחת הסוכה:
+<b>אם אין דיורין בעליונה.</b> שאינה ראויה לדירה, כגון שאין גג התחתונה יכולה לסבול כרים וכסתות של עליונה. ולא נחלקו ת״ק ורבי יהודה כשאינה יכולה לסבול כלל, דבהא כולי עלמא מודו שהתחתונה כשרה בסכך העליונה, שהגג שלה אינו חשוב גג, ולא הויא סוכה שתחת הסוכה. ואם היא בריאה ויכולה לקבל כרים וכסתות של עליונה, כ״ע לא פליגי שהיא פסולה. כי פליגי כשיכולה לקבל ע״י הדחק, כגון שגג התחתונה מתנועע ורופף מכרים וכסתות של עליונה, ת״ק סבר דבהכי מקרי סוכה שתחת הסוכה ופסולה, ור״י סבר כיון שאינה מקבלת כרים וכסתות של עליונה אלא על ידי הדחק, אינו חשוב גג, ואין זו סוכה שתחת הסוכה. ואין הלכה כר״י: 
+
+Mishnah 3
+
+<b>נשר.</b> שלא יהו עלין וקסמין יורדין על השלחן. פ״א שלא ינשרו העלין לאחר שיבשו ותשאר הסוכה חמתה מרובה מצלתה. וסדין דבר המקבל טומאה הוא ופסול לסכך. ודוקא מפני הנשר, אבל לנאותה כשרה:
+<b>או שפירס על גבי הקינוף.</b> כלומר או אפילו לא פרסו מפני הנשר, אלא לנוי על מטתו ע״ג הקינוף שהן ד׳ קונדסין לד׳ רגלי מטתו שהן גבוהין ומניח כלונסות מזה לזה על גביהן ופירס סדין עליהם והרחיקו מן הסכך דהשתא לא מסכך בדבר המקבל טומאה דהא לאו לסכוכי שטחיה התם:
+<b>פסולה.</b> משום דאינו יושב בסוכה דאהל מפסיק ביניהם:
+<b>אבל פורס הוא ע״ג מטה שיש לה נקליטין.</b> שאינן אלא שנים והן יוצאין באמצע המטה אחד למראשותיה ואחד לרגליה ונותנין מזו לזו [כלונסא ופורס עליו סדין] ומשום דאין לה גג טפח רחב מלמעלה לא מקרי אוהל: 
+
+Mishnah 4
+
+<b>הדלה עליה.</b> הגביה על גבה:
+<b>קיסום.</b> אידרא בלע״ז, והיא נדלה כגפן וכדלעת:
+<b>פסולה.</b> לפי שאין מסככין במחובר:
+<b>ואם היה הסכוך הרבה מהם.</b> שהיה שם סכך כשר הרבה יותר מהגפן והדלעת, כשרה. והוא שחבטן וערבן עם הסכך כשר ואין נראין בעין, דסכך כשר רבה עליהן ומבטלן כשהן מעורבין:
+<b>או שקצצן.</b> אף לאחר שסכך בהן, כשרה. והוא שינענעם לאחר קציצה, דאי לאו הכי פסולה דאמרה תורה (דברים ט״ז:י״ג) חג הסוכות תעשה, ולא מן העשוי, כלומר כשתעשה תהא ראוי לסוכה, ולא מן העשוי בפסול, שאין ראוי לסוכה ואתה מתקנה כי הא דמכשר לה בקציצה ולא הדר סתר לה. אבל כשמנענע הוי כסותר וחוזר ומסכך. שמגביה כל אחד לבד ומניחו וחוזר ומגביה את חבירו ומניחו:
+<b>כל דבר שאינו כו׳</b> לאפוקי כלי עץ ובגדי פשתן ומחצלאות, שאע״פ שגדוליהם מן הארץ אין מסככין בהן הואיל ומקבלין טומאה:
+<b>וגידוליו מן הארץ וכו׳</b> דכתיב חג הסוכות [תעשה לך באספך] מגרנך ומיקבך, בפסולת גרן ויקב הכתוב מדבר, כלומר מן הנשאר אחר שאספת הגורן והיקב כגון קשין וזמורות מהם עשה סוכה: 
+
+Mishnah 5
+
+<b>וחבילי זרדין.</b> מין קנים, ובעודן לחים בהמה אוכלתן, וכשיבשו עומדין להיסק:
+<b>אין מסככין.</b> כשהן קשורים. ולא מפני שהן פסולים אלא פעמים שאדם בא וחבילתו על כתפו ומעלה ומניחה על גבי סוכה ליבשה ונמלך עליה לסכוך, והתורה אמרה תעשה ולא מן העשוי בפסול, וזה לא נעשה אפילו לצל אלא ליבש והוי עשוי בפסול:
+<b>וכולן.</b> הפסולים ששנינו בסכך:
+<b>כשרים לדפנות.</b> דסוכה סכך משמע ולא דפנות. הילכך סוכות תעשה לך מגרנך, אסכך משמע ולא אדפנות: 
+
+Mishnah 6
+
+<b>מסככין בנסרים דברי ר׳ יהודה.</b> בנסרים שיש בהם ארבעה שהוא שעור מקום חשוב דברי הכל פסולה. פחות משלשה דברי הכל כשרה דחשיבי כקנים. כי פליגי משלשה ועד ארבעה, רבי יהודה סבר כיון דלית בהו שעור מקום חשוב לא גזרינן שמא ישב תחת תקרת הבית. ורבי מאיר סבר כיון דנפקי מתורת לבוד גזרינן שמא יאמר מה לי לסכך באלו מה לי לישב תחת תקרת ביתי. והלכה כר׳ יהודה: 
+
+Mishnah 7
+
+<b>תקרה.</b> גג העשוי מקורות או נסרים:
+<b>מעזיבה.</b> הטיט או הסיד שרגילין ליתן על גבי הקורות והנסרים קרוי מעזיבה:
+<b>מפקפק.</b> סותר ומנענע כולן:
+<b>או נוטל אחת מבינתים.</b> ונותן סכך כשר במקומה. ורבי יהודה לטעמיה דמכשיר לסכך בנסרים, הלכך בפקפוק סגי. ובלא פקפוק אי אפשר משום תעשה ולא מן העשוי:
+<b>ר״מ אומר.</b> לא נחלקו בית שמאי ובית הלל בדבר זה, שכולן מודים שצריך ליטול אחד מבינתים ופקפוק אינו מועיל. ור״מ לטעמיה דאמר אין מסככין בנסרים. והלכה כר׳ יהודה שאמר משום בית הלל:   
+
+Mishnah 8
+
+<b>שפודין.</b> אין ראוין לסכוך, לפי שאינן גדולי קרקע:
+<b>[בארוכות] המטה.</b> כלים המקבלים טומאה:
+<b>אם יש ריוח ביניהן כמותן.</b> לאו דוקא כמותן ממש ולא יותר, דהא מקום שפוד כפרוץ הוא נחשב, וכשנותן סכך כשר בין שפוד לשפוד אם אין ביניהן אלא כמותן הוי פרוץ כעומד ופסול. אלא על כרחך הריוח שביניהן משהו יותר מכמותן:
+<b>החוטט בגדיש.</b> נטל מן העומרים למטה סמוך לארץ ועשה חלל כשעור סוכה והסכך נמצא עשוי ועומד מאליו. והתורה אמרה תעשה ולא מן העשוי. אבל אם היה בו חלל טפח במשך שבעה, עשוי לשם סכך, וחטט בו עד שהגביה את החלל לשעור גובה עשרה [אין] זו היא עשייתו, שהרי אינו מתקן אלא הדפנות ובדפנות לא אמרינן תעשה ולא מן העשוי, והרי היא כסוכה פחותה מעשרה וחקק בה להשלימה לעשרה: 
+
+Mishnah 9
+
+<b>המשלשל.</b> מוריד. שהתחיל לארוג הדפנות סמוך לסכך ואורג ובא כלפי מטה:
+<b>שלשה טפחים פסולה.</b> היינו שיעור שיזדקר הגדי בבת אחת ויכנס, דאמרן דבכהאי גוונא אינה מחיצה:
+<b>כיון שהגיע לעשרה כשרה.</b> ואפי׳ אינן מגיעות לסכך ומופלגות ממנו הרבה:
+<b>רבי יוסי אומר כשם שמלמטה למעלה.</b> דיו באריגת עשרה:
+<b>כך מלמעלה למטה.</b> ואפילו גבוהות מן הארץ הרבה. דסבר מחיצה תלויה מתרת. ואין הלכה כר׳ יוסי:
+<b>הרחיק את הסיכוך.</b> לאו בגובה קאמר, אלא ברוחב, שהניח אויר בין דופן לסכך, באורך הסוכה או ברחבה:   
+
+Mishnah 10
+
+<b>בית שנפחת.</b> גגו באמצעו, והדפנות רחוקות מן הסכך כשר:
+<b>אם יש מן הכותל לסכך כשר ארבע אמות פסולה.</b> פחות מכאן כשרה. דהלכה למשה מסיני דאמרינן דופן עקומה עד ד׳ אמות, ורואים תקרת הבית כאילו נעקם ראש הדופן ובא עד הסכך הכשר. ולא יישן תחתיה:
+<b>וכן בחצר שהיא מוקפת אכסדרה.</b> וסיכך באוירה של חצר, רחוק מכותלי האכסדרה. ואכסדרה הוא מקום מוקף מג׳ מחיצות:
+<b>סוכה גדולה.</b> כל שאילו ינטל הסכך פסול, ישאר בה שבעה טפחים על שבעה טפחים סכך כשר. זו היא סוכה גדולה:
+<b>שהקיפוה בדבר שאין מסככין בו.</b> דוקא מן הצד אמרינן שאין סכך פסול פוסל אלא בארבע אמות, משום טעמא דדופן עקומה. אבל באמצע הסוכה פוסל בארבעה טפחים. ואויר שאין שם סכך כלל בין באמצע בין מן הצד, פוסל בג׳ טפחים:   
+
+Mishnah 11
+
+<b>כמין צריף.</b> שאין לה גג, וראשי הדפנות נוגעות זו בזו מלמעלה [כזה], ומתרחבים והולכים מלמטה:
+<b>או שסמכה.</b> שהטה ראשי הקנים על הכותל והולכים בשפוע למטה לארץ:
+<b>מפני שאין לה גג.</b> אינו ניכר מהו גג ומהו כותל. דאהל משופע לאו שמיה אהל אלא א״כ יש לו גג טפח. והלכה כר״א:
+<b>מחצלת של קנים וכו׳</b> במחצלת קטנה כו״ע לא פליגי דסתמא לשכיבה ואין מסככין בה. כי פליגי בגדולה, תנא קמא סבר סתם גדולה לסיכוך עבידא וסתם קטנה לשכיבה. וה״ק מחצלת גדולה סתמא לסיכוך, ואם פירש שעשאה לשכיבה מקבלת טומאה ואין מסככין בה. ולסיכוך מסככים בה, הכי קאמר, ומחצלת קטנה סתמא לשכיבה, ואם פירש שיהא לסיכוך מסככין בה:
+<b>רבי אליעזר אומר אחת גדולה ואחת קטנה.</b> סתמן לשכיבה. ועשאה לשכיבה דקאמר, כלומר עשויות הן מתחלתן סתמא לשכיבה, הלכך אף הגדולה מקבלת טומאה ואין מסככין בה. ואם פירש שהיא לסיכוך מסככין בה. ואין הלכה כר״א:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הישן.</b> לא יצא ידי חובתו. ובלבד שתהא המטה גבוה עשרה טפחים, דאז היא חשובה אהל ונמצא אהל מפסיק בינו לבין הסוכה. ועיקר מצות סוכה אכילה שתיה שינה:
+<b>נוהגים היינו כו׳</b> דקסבר לא אתי אהל עראי ומבטל אהל קבע. ואין הלכה כרבי יהודה:
+<b>עבדים פטורים מן הסוכה.</b> דמצות עשה שהזמן גרמא נשים פטורות, וכל מצוה שהאשה חייבת בה עבד חייב בה:
+<b>ולפי דרכנו למדנו.</b> אע״פ שלא אמר אלא לשיחת חולין בעלמא, שהיה משתבח בעבדו. למדנו שהישן תחת המטה כו׳: 
+
+Mishnah 2
+
+<b>רבי יהודה אומר אם אינה יכולה לעמוד בפני עצמה פסולה.</b> רבי יהודה לטעמיה דאמר סוכה דירת קבע בעינן. ואין הלכה כר׳ יהודה:
+<b>מדובללת.</b> שלא השכיב הקנים יחד זה אצל זה, אלא קנה עולה וקנה יורד ומתוך כך חמתה מרובה מצלתה, ואשמעינן מתניתין דאמרינן רואים כאילו היו מושכבים בשוה ואם אז צלתה מרובה כשרה: 
+
+Mishnah 3
+
+<b>בראש העגלה.</b> אע״ג דמטלטלה ולא קביעי:
+<b>בראש הספינה.</b> שבים, שהרוח שולטת שם ועוקרתה:
+<b>כשירה.</b> דדירה קרינא ביה. והוא שתהא יכולה לעמוד ברוח מצויה של יבשה:
+<b>ועולין לה ביום טוב.</b> איידי דבעי למתני סיפא אין עולין, תנא רישא עולין:
+<b>בראש האילן.</b> תיקן מושבו בראשו ועשה שם מחיצות וסכך:
+<b>כשרה.</b> בחולו של מועד:
+<b>ואין עולין לה ביו״ט.</b> דגזור רבנן דאין עולין באילן ואין משתמשין בו שמא יתלוש:
+<b>שתים באילן.</b> סמך קרקע הסוכה רובה באילן, ועשה סביבה בראש האילן שתי דפנות ואחת עשה בידי אדם בארץ וסמך קרקעית הסוכה באמצע הדופן שעשה בארץ, והגביה הדופן ממנה ומעלה עשרה:
+<b>או שתים בידי אדם ואחת באילן.</b> הואיל ואם ינטל תפול קרקעית הסוכה, שאין יכולה לעמוד בסמיכת שתים שבארץ, אין עולין לה ביום טוב, דמשתמש באילן: 
+
+Mishnah 4
+
+<b>והאילנות דפנות לה כשירה.</b> והוא שהאילנות עבים וחזקים ולא אזלי ואתו ברוח מצויה. וצריך נמי למלאות בין הענפים בתבן וקש שלא תזיזם הרוח, שכל מחיצה שאינה יכולה לעמוד ברוח מצויה אינה מחיצה:
+<b>שלוחי מצוה פטורים.</b> שהעוסק במצוה פטור מן המצוה. ולא בלבד בשעה שעוסקין במצוה פטורים, אלא אפילו בשעה שאין עסוקים בה, כגון הולך להקביל פני רבו או לפדיון שבוים פטור אף בשעת חנייתו:
+<b>חולין ומשמשיהן פטורים.</b> ואפילו בחולי כל דהו. והאי דשרי לבטל מצות עשה של תורה מפני חולי כל דהו, ומצטער מפני ריח רע או מפני פשפשים ופרעושים שהוא פטור, וכן הולכי דרכים ושומרי גנות ופרדסים דפטרי להו רבנן מן הסוכה, טעמא הוי משום דכתיב (ויקרא כ״ג:מ״ב) בסכות תשבו, כעין תדורו, וכל היכא דאית ליה מידי שמפני אותו דבר היה יוצא מדירתו יכול נמי לצאת מסוכתו. אבל העושה סוכתו מתחלה במקום הראוי להצטער באכילה או בשינה, כגון במקום שמתירא בו מפני לסטים בשינה ואין מתירא מפני הגנבים או ליסטים באכילה, אפילו באכילה לא יצא ידי חובתו באותה סוכה, הואיל ואינה ראויה לעשות בו כל צרכיו אכילה ושתיה ושינה, דהא כעין תדורו בעינן והא לא הוי כעין דירה:
+<b>אוכלים ושותים עראי.</b> דבר מועט להסיר רעבונו, ודעתו לסעוד אחר כן: 
+
+Mishnah 5
+
+<b>ואמרו העלום לסוכה.</b> ולא מן הדין, אלא שהחמירו על עצמן. ושמעינן מינה שהמחמיר על עצמו שלא לאכול אפילו אכילת עראי חוץ לסוכה, הרי זה משובח:
+<b>אוכל פחות מכביצה [נטלו במפה]</b> משום נטילת ידים, ומשום ברוכי נטל פחות מכביצה. דאילו משום סוכה הא אמרינן אוכלים אכילת עראי חוץ לסוכה ואפילו יותר מכביצה: 
+
+Mishnah 6
+
+<b>ארבע עשרה סעודות.</b> ב׳ סעודות בכל יום לז׳ הימים:
+<b>אין לדבר קצבה.</b> אם רצה לאכול לא יאכל חוץ לסוכה. רצה להתענות יתענה ואין נזקקין לו:
+<b>חוץ מלילי יום טוב הראשון.</b> דילפינן חמשה עשר חמשה עשר מחג המצות, מה אכילת מצה לילה הראשון חובה, מכאן ואילך רשות, אף סוכה כן:
+<b>ישלים בלילי יו״ט האחרון.</b> בליל שמיני עצרת. ואין הלכה כר״א בשתיהן: 
+
+Mishnah 7
+
+<b>ב״ש פוסלין.</b> והלכה כב״ש. בין בסוכה גדולה והוא יושב על פתח הסוכה ושולחנו בתוך הבית, בין בסוכה קטנה שאינה מחזקת ראשו ורובו ושולחנו, הכל אסור, גזירה שמא ימשך אחר שולחנו: 
+
+Mishnah 8
+
+<b>נשים ועבדים וקטנים כו׳</b> דאמר קרא (ויקרא כ״ג:מ״ב) כל האזרח בישראל, להוציא את הנשים, דאע״ג דחייבות באכילת מצה ליל ראשון של פסח אין חייבות בסוכה ליל ראשון של חג:
+<b>קטן שאינו צריך לאמו.</b> כל שנעור משנתו ואינו קורא אימא אימא הוי א״צ לאמו וחייב ופחות מכאן פטור. וכן הלכה. ודוקא שקורא ושונה ואינו שותק עד שתבא אמו אליו הוא דנקרא צריך לאמו, אבל קורא פעם אחת ושותק לאו צריך לאמו הוא: 
+
+Mishnah 9
+
+<b>סוכתו קבע.</b> שאם יש לו כלים נאים ומצעות נאות מעלן לסוכה:
+<b>משתסרח המקפה.</b> משתקלקל המקפה. כל תבשיל שאינו לא רך ולא קשה אלא קפוי קרוי מקפה. ורוב בני אדם מואסין תבשיל כזה, ובמעט מים מתקלקל לגמרי. ומקפה של גריסין של פול היא ממהרת להתקלקל בגשמים יותר משאר מקפות, ואם ירדו גשמים עד שאילו היה לפניו מקפה של גריסין היתה מתקלקלת, מותר לפנות מיד:
+<b>ושפך לו.</b> רבו קיתון על פניו של עבד, כלומר אי אפשי בשמושך. אף כאן גשמים הללו מראין שאין הקב״ה מקבל מעשיהם ברצון:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>לולב הגזול פסול.</b> דכתיב ולקחתם לכם, משלכם. ולאחר יאוש בעלים נהי דשלו הוא שקונה אותו ביאוש, מכל מקום הוי מצוה הבאה בעבירה:
+<b>והיבש פסול.</b> דבכולהו בעינן הדר וליכא:
+<b>של אשירה.</b> אילן הנעבד:
+<b>ושל עיר הנדחת פסול.</b> דלשרפה קאי. ולולב בעי שיעור, והני כיון דלשריפה קיימי אין שיעורן קיים:
+<b>נקטם ראשו פסול.</b> דלא הוי הדר:
+<b>נפרצו עליו.</b> ואינן מחוברין אלא ע״י אגידה:
+<b>נפרדו עליו.</b> מחוברים הן בשדרה, אלא שלמעלה הן נפרדין לכאן ולכאן כענפי אילן:
+<b>יאגדנו מלמעלה.</b> אם נפרדו עליו יאגדם שיהיו עולים עם השדרה כשאר לולבים. ואין הלכה כר״י:
+<b>ציני הר הברזל.</b> יש דקלים שלולבין שלהן עליהן קצרים מאד ואין עולין על אורך השדרה. אם הן ארוכין כל כך עד שראשו של זה מגיע לצד עקרו של זה כשרים:
+<b>כל לולב שיש בו שלשה טפחים.</b> כנגד אורך ההדס וטפח יותר, כדי לנענע בו, דלולב בעי לנענועי כדלקמן:
+<b>כדי לנענע בו.</b> תני, וכדי לנענע בו, דהיינו טפח יותר על שלשה טפחים: 
+
+Mishnah 2
+
+<b>נקטם ראשו פסול.</b> ולית הלכתא כסתם מתניתין, אלא כרבי טרפון דאמר לקמן אפילו שלשתן קטומין כשרים:
+<b>ענביו.</b> פרי. יש בו שדומה לענבים:
+<b>מרובות מעליו פסול.</b> לא שנו אלא שחורות או אדומות, אבל ירוקות מינא דהדס הוא וכשר:
+<b>ואין ממעטין אותן ביום טוב.</b> דה״ל מתקן: 
+
+Mishnah 3
+
+<b>נקטם ראשה פסולה.</b> אף זו אינה הלכה:
+<b>צפצפה.</b> מין ערבה ועלה שלה עגול:
+<b>ושל בעל.</b> שגדלה בשדה ולא בנחל, כשרה. לא נאמר ערבי נחל אלא שדבר הכתוב בהווה: 
+
+Mishnah 4
+
+<b>אפילו שנים קטומין.</b> אהדסים קאי. ובגמרא פריך אי קטום פסול והוא מצריך שלשה ליבעי כולהו שלמים, ואי קטום כשר ליכשר שלשתן קטומים. ומסיק דחזר בו רבי ישמעאל מתחלת דבריו שהיה מצריך שלשה הדסים ומכשיר אפילו שנים קטומין. והוא הדין אי לא מייתי להו כלל דקטומין כמאן דליתנהו דמי:
+<b>אפילו שלשתן קטומין.</b> דלא בעי הדר בהדס. והלכה כרבי טרפון: 
+
+Mishnah 5
+
+<b>של ערלה ושל תרומה טמאה פסול.</b> דאמר קרא (ויקרא כ״ג:מ׳) ולקחתם לכם, שיהיה ראוי לכם:
+<b>ואם נטל כשר.</b> שהרי יש בה היתר אכילה:
+<b>ובית הלל מכשירין.</b> דהא חזי לעניים, כדתנן מאכילין את העניים דמאי:
+<b>בירושלים כו׳</b> אבל חוץ לירושלים לא, דבעינן לכם שיהא ראוי לכם: 
+
+Mishnah 6
+
+<b>עלתה חזזית.</b> כמין אבעבועות דקות:
+<b>על רובו.</b> במקום אחד הוא דבעינן רובו, אבל בב׳ או בג׳ מקומות אפילו על מיעוטו פסול. ועל פטמתו אפילו כל שהוא פסול, ששם הוא נראה יותר מבשאר מקומות:
+<b>פטמתו.</b> הדד שבראשו. כמו פטמא של רמון:
+<b>נקלף פסול.</b> ודוקא שנקלף כולו, אבל מקצתו כשר. ואית דאמרי איפכא נקלף מקצתו פסול, דמיחזי כמנומר, אבל נקלף כולו כשר. והאי נקלף לאו שהוסרה הקליפה עד שנראה הלבנונית שבתוכו, דהאי הוי חסר ופסול, אלא שנקלף ממנו גלד דק ומראהו ירוק כאשר בתחלה:
+<b>ניקב.</b> נקב מפולש מעבר אל עבר אפילו בכל שהוא פסול. ושאינו מפולש ואינו חסר כלום כגון שתחב בו יתד עבה, אם הנקב רחב כאיסר פסול, פחות מכאן כשר. והיינו ניקב ולא חסר כל שהוא כשר, דתנינן לקמן שאינו מפולש ואינו רחב כאיסר:
+<b>אתרוג הכושי.</b> שגדל כאן והוא שחור, פסול. אבל כושי שגדל בארץ כוש אורחיה הוא וכשר:
+<b>ורבי יהודה פוסל.</b> והלכה כרבי יהודה. וכל הני פסולים ביו״ט ראשון, אבל ביו״ט שני עם שאר הימים הכל כשר: 
+
+Mishnah 7
+
+<b>רבי יהודה אומר כביצה.</b> והלכה כר״י דפחות מכביצה פסול:
+<b>ר״י אומר אפילו בשתי ידיו.</b> והלכה כר׳ יוסי: 
+
+Mishnah 8
+
+<b>בגימוניות של זהב.</b> חוטי זהב כפופין כגימון, כמו הלכוף כאגמון (ישעיהו נ״ח:ה׳), וסובבין האגודה:
+<b>במינו היו אוגדין אותו למטה.</b> לקיים מצות אגד. וזה לנוי בעלמא הוה. ורבי יהודה לטעמיה דאמר לולב צריך אגד, הלכך אי אגיד ליה שלא במינו הוו להו ה׳ מינין. ואנן קיי״ל דלולב א״צ אגד הלכך בהא הלכה כר״מ: 
+
+Mishnah 9
+
+<b>והיכן היו מנענעין.</b> השתא מהדר תנא להא דתנינן לעיל, כל לולב שיש בו ג׳ טפחים כדי לנענע, אלמא מצוה בנענוע, והיכן מנענעים:
+<b>בהודו לה׳ תחלה.</b> תחלת המקרא:
+<b>וסוף.</b> סוף המקרא, כי לעולם חסדו. ואית דמפרשי תחלה הודו ראשון. וסוף, הודו אחרון שבסוף ההלל. והכי מסתברא. וכיצד מנענע, מוליך ומביא כדי לעצור רוחות רעות, מעלה ומוריד כדי לעצור טללים רעים. ובהולכה מנענע שלשה פעמים וכן בהבאה וכן בעליה וכן בירידה, על כל אחת ואחת שלשה פעמים:
+<b>והם לא נענעו אלא באנא ה׳ הושיעה נא בלבד.</b> ואין כך הלכה אלא כדברי ב״ה:
+<b>יטול על שלחנו.</b> אם שכח ולא נטל לולב קודם אכילה יפסיק סעודתו ויטול על שלחנו: 
+
+Mishnah 10
+
+<b>מי שהיה עבד או אשה או קטן וכו׳</b> מי שאינו חייב בדבר אינו מוציא אחרים ידי חובתן. לכך צריך שיענה אחריו מלה במלה מה שהוא אומר:
+<b>ותהא לו מארה.</b> שלא למד:
+<b>עונה אחריו הללויה.</b> על כל דבר שהוא אומר, שכך היו רגילין לענות אחר מקרא את ההלל על כל דבר ודבר הללויה: 
+
+Mishnah 11
+
+<b>מקום שנהגו לכפול.</b> כל פסוק ופסוק מאודך ולמטה עד סוף ההלל כופלים, לפי שכל אותו הפרק מהודו לה׳ כי טוב עד אודך כי עניתני כולו כפול במקרא, ומאודך ולמטה אינו כפול, לכך נהגו לכפול המקראות הללו:
+<b>לברך אחריו.</b> הכל כמנהג המדינה. אבל ברכת הלל לפניו מצוה היא בכל מקום ואינו תלוי במנהג:
+<b>הלוקח לולב מחבירו.</b> עם הארץ:
+<b>בשביעית.</b> שעם הארץ חשוד על השביעית. ונהי דדמי לולב יכול ליתן לו לפי שלולב עץ בעלמא הוא ואין בו קדושת שביעית, דמי אתרוג אינו יכול ליתן לו, שפירות שביעית צריכין להתבער בשביעית הן ודמיהן, הלכך צריך שיקח ממנו האתרוג במתנה ולא יתן לו דמיו, שמא לא יבערם עם הארץ בקדושת שביעית: 
+
+Mishnah 12
+
+<b>במקדש שבעה.</b> כדדרשינן לפני ה׳ אלהיכם שבעת ימים, ולא בגבולין שבעת ימים:
+<b>במדינה.</b> בירושלים, שאף היא כגבולים לענין זה:
+<b>ושיהא יום הנף.</b> של עומר, דהיינו יום ט״ז בניסן:
+<b>כולו אסור.</b> ובזמן שבית המקדש קיים משקרב העומר היו אוכלים חדש בו ביום דכתיב (ויקרא כ״ג) עד הביאכם. וכשחרב בית המקדש מותר מן התורה משהאיר המזרח, דאמרינן כתוב אחד אומר (שם) עד עצם היום הזה, דמשמע משהאיר המזרח, וכתוב אחד אומר עד הביאכם, הא כיצד, בזמן דאיכא עומר עד הביאכם, בזמן דליכא עומר עד עצם היום. ואסר רבן יוחנן בן זכאי עליהם כל היום משום מהרה יבנה בית המקדש ויאמרו אשתקד מי לא הוה אכלינן משהאיר המזרח השתא נמי ניכול: 
+
+Mishnah 13
+
+<b>יום טוב ראשון וכו׳</b> דאמרינן לקמן דמצות לולב דוחה את השבת ביו״ט ראשון לבדו, לפיכך היו מוליכין שם לולביהן מערב שבת:
+<b>אין אדם יוצא וכו׳</b> דכתיב ולקחתם לכם ביום הראשון, לכם משלכם. ואם נתנו לו חברו במתנה אפילו על מנת להחזיר שמה מתנה, ונוטלו ויוצא בו ואח״כ מחזירו. ואם לא החזירו אגלאי מלתא למפרע דגזול היה בידו מעיקרא ולא יצא ידי חובתו: 
+
+Mishnah 14
+
+<b>פטור מפני שהוציאו ברשות.</b> וכגון שלא יצא ידי חובת נטילה בשעה שהוציאו. אבל יצא ידי חובת נטילה קודם שהוציאו חייב, דלא טריד מהשתא במצוה לעשותה. והיכי משכחת דלא יצא י״ח נטילה קודם שהוציאו דהא מדאגבהיה נפק ביה, משכחת ליה כגון שהפכו, שכל המצות כולן אין אדם יוצא בהן אלא דרך גדילתן שנאמר (שמות כ״ו:ט״ו) עצי שטים עומדים, שעומדים דרך גדילתן. אי נמי שהוציאן בכלי דלקיחה על ידי דבר אחר דרך בזיון לאו שמה לקיחה. והלכה כרבי יוסי: 
+
+Mishnah 15
+
+<b>מקבלת אשה.</b> את הלולב, ולא אמרינן דמטלטלת מידי דלא חזי לה:
+<b>ומחזרת למים.</b> שלא יכמושו:
+<b>בשבת מחזירים.</b> שהרי מהם נטלום היום. אבל לא מוסיפים וכ״ש שאין מחליפין:
+<b>וביום טוב מוסיפין.</b> אבל לא מחליפים, לשפוך אלו ולתת צוננין מהן, דטרח לתקן מנא:
+<b>ובמועד.</b> בחול המועד מצוה להחליף. והלכה כר״י:
+<b>חייב בלולב.</b> לחנכו מדברי סופרים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>לולב וערבה.</b> לולב לנטילה וערבה להקיף המזבח:
+<b>ששה ושבעה.</b> לפי שפעמים דוחים את השבת והוו להו שבעה, ופעמים שאין דוחין ולא הוו אלא ששה. ולקמן מפרש להו ואזיל:
+<b>וההלל.</b> לגמור כל שמונה, מה שאין כן בפסח לפי שימות החג חלוקים בקרבנותיהן:
+<b>והשמחה.</b> לאכול בשר שלמים בזמן המקדש, דכתיב (דברים י״ז) ושמחת בחגך, ואין שמחה בזמן המקדש אלא בבשר שלמים דכתיב (שם כ״ו) וזבחת שלמים ואכלת שם ושמחת:
+<b>סוכה.</b> לישב בסוכה:
+<b>ונסוך המים.</b> בתמידי החג שחרית:
+<b>החליל.</b> בשמחת בית השואבה היו שמחים בחג לכבוד שאיבת ניסוך המים, ומנגנים בחלילים וכנורות. ואותו חליל אינו דוחה לא את השבת ולא את יו״ט: 
+
+Mishnah 2
+
+<b>לולב שבעה.</b> דיום ראשון דוחה שבת משום דאית ליה עיקר מן התורה בגבולים דכתיב (ויקרא כ״ג:מ׳) ולקחתם לכם ביום הראשון:
+<b>ושאר כל הימים.</b> אם חל יו״ט ראשון בשאר ימי החול, ונמצאת שבת בחול המועד, לא דחי. ואע״ג דכל שבעה הוא מן התורה במקדש, העמידו חכמים גזירתם בשאר ימי החג הואיל ואין להם עיקר מן התורה בגבולים. ובדין היה דאפילו בזמן הזה יהיה לולב דוחה את השבת ביום טוב ראשון של חג, אלא משום דלא בקיאינן בקביעא דירחא, ושמא אין זה יו״ט ראשון הלכך לא דחינן שבת מספיקא. וטעמא דגזרו שלא ליטול לולב בשבת, והרי אין בנטילתו שום מלאכה אלא טלטול בעלמא, גזירה שמא יטלנו בידו וילך אצל בקי ללמוד הברכה או סדר הנענועים ויעבירנו ד׳ אמות ברה״ר והיינו טעמא דשופר והיינו טעמא דמגילה: 
+
+Mishnah 3
+
+<b>יום שביעי של ערבה כו׳</b> דעבוד הכירא לדעת שהיא דאורייתא, כלומר הלכה למשה מסיני. ומשום האי הכירא תקון דשביעי שלה דוחה שבת במקדש, שבערבה היו מקיפים את המזבח. והאידנא אינה אלא מנהג נביאים שהנהיגו את העם ליטול ערבה בשביעי חוץ מערבה שבלולב, ואין מברכין עליה: 
+
+Mishnah 4
+
+<b>מוליכין את לולביהן להר הבית.</b> יו״ט ראשון של חג שחל להיות בשבת מוליכין את לולביהן מע״ש:
+<b>החזנים.</b> שמשים שהיו שם לצרכי צבור:
+<b>על גב האצטבא.</b> רחבה של הר הבית היתה מוקפת באצטבאות לישב שם ומסוככות למעלה מפני הגשמים:
+<b>והזקנים.</b> הדואגים שלא ידחפום למחר כשיבואו לקחת איש לולבו:
+<b>ומלמדין.</b> ב״ד את כל העם לומר אם יבוא לולבי אל יד חבירי הרי הוא שלו במתנה, כדי שלא יהא אצלו לא גזול ולא שאול: 
+
+Mishnah 5
+
+<b>נקרא מוצא.</b> בגמרא אומר ששמו קלני״א. ועוד היום כך שמו, והערבה מצויה שם, והמקום רחוק מירושלים מעט. ופירוש קלני״א חפשי ממס. ולפיכך נקרא מוצא שהיה מוצא ממס המלך בשביל הערבה שלוקחים משם:
+<b>מרביות.</b> ענפים גדולים גבוהים י״א אמה, ומניחים אותם על יסוד המזבח וראשיהן זקופים ומוטין על המזבח אמה:
+<b>אני והו.</b> בגימטריא אנא ה׳. ועוד הם שני שמות שבשם ע״ב. פירוש אחר מי שאני והוא בצרה, על דרך עמו אנכי בצרה, הושיעה נא: 
+
+Mishnah 6
+
+<b>גיגיות.</b> כלים של זהב מלאים מים, כדי שלא יכמשו עליהן:
+<b>חריות.</b> ענפים של דקל היו מביאים בין בחול בין בשבת, ולא ערבה דכתיב כפות תמרים שתים הן, אחת ללולב ואחת למזבח. ואין הלכה כר׳ יוחנן בן ברוקא: 
+
+Mishnah 7
+
+<b>התינוקות שומטים את לולביהן.</b> הגדולים שומטים לולבי התינוקות מידן של תינוקות:
+<b>ואוכלים.</b> הגדולים אתרוגיהן של תינוקות. ואין בדבר משום גזל שכך נהגו משום שמחה. פירוש אחר התינוקות משליכים לולביהן מידם ואוכלים אתרוגיהן בשביעי. אבל הגדולים אין אוכלים אתרוגיהן כל אותו היום, דכיון שהוקצה למצוה למקצת היום הוקצה לכולו: 
+
+Mishnah 8
+
+<b>לא יתיר.</b> אגד שלה לסתרה. דהא כל היום חובתה:
+<b>אבל מוריד.</b> הוא ממנה הכלים נאים ומצעות נאות שהעלה לתוכה:
+<b>מפני כבוד יו״ט.</b> שיראה כמכין לקראתו [למקום] שיסעוד בו הלילה: 
+
+Mishnah 9
+
+<b>מן השלוח.</b> הוא מעיין הסמוך לירושלים:
+<b>מחזקת ג׳ לוגין.</b> [זהו] פחות שבנסכים, רביעית ההין לכבש:
+<b>שער המים.</b> אחד משערי עזרה נקרא כן, על שם שבו מכניסין צלוחית של מים דנסוך החג:
+<b>תקעו והריעו.</b> משום שנאמר (ישעיהו י״ב:ג׳) ושאבתם מים בששון:
+<b>עלה בכבש.</b> שהיה בדרומו של מזבח:
+<b>ופנה לשמאלו.</b> שנסכים נעשים בקרן מערבית דרומית, וכשהוא פונה לשמאלו היא הראשונה:
+<b>שהיו משחירים פניהן.</b> מחמת היין, ודומין לכסף שהוא שחור מן הסיד:
+<b>כמין שני חוטמין דקין.</b> חוטם אחד בספל אחד ונקב אחד בחוטמו. והכהן מערה בפי הספלים והנסכים מקלחים ויורדים דרך החוטמין על גג המזבח, ובמזבח היה נקב שבו היין והמים יורדין לשיתין של מזבח שהן חלולים ועמוקים מאד:
+<b>אחד מעובה ואחד דק.</b> אחד מהנקבים עבה. והוא אותו של יין, ואחד דק אותו של מים. כדי שיהיו כלין שניהן בבת אחת. שהמים ממהרין לצאת יותר מן היין מפני שהיין עב יותר ומאחר לצאת, לפיכך היה הנקב של יין מעובה והנקב של מים דק כדי שיהיו כלין בבת אחת:
+<b>ה״ג מערבי של מים, מזרחי של יין.</b> הספלים היו נתונים אצל הקרן סמוכים זה לזה, זה לפני זה, אחד לצד מערב ואחד לפנים ממנו דהיינו למזרח:
+<b>ר׳ יהודה אומר כו׳</b> בתרתי פליג, אג׳ לוגין פליג ואז׳ דקאמר תנא קמא, ואתא ר׳ יהודה למימר אף בשמיני מנסכים. ואין הלכה כרבי יהודה:
+<b>הגבה את ידך.</b> כדי שנראה אם תתן מים בספל. לפי שצדוקים אין מודים בנסוך המים:
+<b>שפעם אחת נסך.</b> צדוקי אחד את המים על רגליו:
+
+Mishnah 10
+
+<b>שאינה מקודשת.</b> שלא נתחנכה לעבודת מזבח. דאי הוי מייתי במקודשת אפסילו להו בלינה שכלי שרת מקדשים כדכתיב (שמות ל׳) כל הנוגע בהם יקדש, וכל הקדוש קדושת הגוף נפסל בלינה:
+<b>היה ממלא מן הכיור.</b> ואע״פ שהכיור הוקדש לכלי שרת ומקדש את מימיו, לא היו נפסלים בלינה, לפי שהיו משקיעים אותו מבערב בבור כדאמר ביומא [פ״ג] אף הוא עשה מוכני לכיור שלא יהיו מימיו נפסלים בלינה:
+<b>שהמים והיין המגולין.</b> היינו טעמא דנתגלה ממלא מן הכיור ולא היה מנסך [מהן], שהמים [והיין] המגולין פסולים לגבי המזבח:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>החליל.</b> הרבה מיני זמר היו שם, ועל שם שחליל קולו נשמע יותר מן האחרים נקראו כולם על שמו:
+<b>חמשה וששה.</b> פעמים חמשה פעמים ששה. חל יו״ט ראשון להיות בשבת, החליל ששה. חל בשאר ימי החול החליל חמשה. לפי שאינו דוחה לא את השבת ולא את יום טוב:
+<b>שמחת בית השואבה.</b> לפי שכל שמחה זו על שאיבת המים של ניסוך, קרו לה שמחת בית השואבה, על שם ושאבתם מים בששון (ישעיהו י״ב:ג׳): 
+
+Mishnah 2
+
+<b>תקון גדול.</b> שהיו מקיפים אותה גזוזטראות ומושיבים הנשים למעלה והאנשים מלמטה, כדי שלא יבואו לידי קלות ראש:
+<b>בראשיהן.</b> בראש כל מנורה: 
+
+Mishnah 3
+
+<b>מבלאי מכנסי כהנים.</b> ממכנסי כהנים הבלויות, ומאבנטיהן הישנים. תרגום אבנט המיינא:
+<b>היו מפקיעים.</b> קורעים לעשות פתילות:
+<b>שלא היתה מאירה.</b> לפי שהמנורות גבוהות חמישים אמה והר הבית גבוה והאורה זורחת בכל העיר: 
+
+Mishnah 4
+
+<b>באבוקות של אור.</b> בארבע אבוקות או בשמונה, זורק זו ומקבל את זו:
+<b>דברי שירות ותשבחות.</b> יש מהן שהיו אומרים אשרי ילדותינו שלא ביישה את זקנותינו, אלו חסידים ואנשי מעשה. ויש שהיו אומרים אשרי זקנותינו שכפרה על ילדותינו, אלו בעלי תשובה. ואלו ואלו אומרים אשרי מי שלא חטא ומי שחטא ונמחל לו:
+<b>שעליהם הלוים עומדים בשיר.</b> בשמחת בית השואבה. אבל דוכן לשיר של קרבן אצל המזבח היה:
+<b>תקעו והריעו ותקעו.</b> זה סימן לילך ולמלאות מים לניסוך מן השילוח:
+<b>הגיעו לעזרה.</b> לקרקע עזרה של נשים:
+<b>הפכו פניהם למערב.</b> לצד העזרה וההיכל כדי לומר דבר זה:
+<b>שונין.</b> כופלין לומר 
+<b>אנו ליה.</b> משתחוים ומודים על מה שעבר. 
+<b>וליה עינינו.</b> מיחלות להבא: 
+
+Mishnah 5
+
+<b>שלש לפתיחת שערים.</b> כשפותחים שערי העזרה היו תוקעים תקיעה תרועה תקיעה, וחשיב להו לג׳ תקיעות:
+<b>ותשע לתמיד של שחר.</b> כשהיו מנסכים נסכי התמיד הלוים אומרים בשיר. ושלשה פרקים היו מפסיקים בו, ועל כל פרק ופרק היו הכהנים תוקעים ג׳ תקיעות תקיעה תרועה תקיעה ומשתחוים העם [תר״ת חשיב להו לג׳] הרי ט׳ תקיעות:
+<b>להבטיל העם ממלאכה.</b> תקיעה ראשונה לבטל העם שבשדות, תקיעה שניה נסתלקו התריסין וננעלו החנויות, תקיעה שלישית סלק המסלק והטמין המטמין את החמין והדליקו את הנרות:
+<b>ושלש להבדיל בין קודש לחול.</b> לאחר התקיעות הראשונות שהה כדי לצלות דג קטן, ותוקע ומריע ותוקע. אלו ג׳ תקיעות אחרונות להודיע שקדש היום:
+<b>שלש לפתיחת שערים.</b> של עזרה, שתוקעים בכל יום:
+<b>ושלש לשער העליון.</b> כדאמרן לעיל עמדו שני כהנים בשער העליון קרא הגבר תקעו והריעו ותקעו:
+<b>ושלש לשער התחתון.</b> דתנן לעיל הגיעו לעזרה תקעו והריעו ותקעו. ומאריכין בהן עד שהגיעו לשער התחתון, כדתנן היו תוקעין והולכין עד שהגיעו לשער היוצא ממזרח, להכי קרי להו ג׳ של שער התחתון. וג׳ של מעלה עשירית לא קחשיב, דהאי ת״ק סבר כראב״י דאמר שלא היו תוקעים למעלה עשירית:
+<b>ושלש למילוי המים.</b> לאחר ששאבום ובאו להם לעזרה דרך שער המים, תקעו והריעו ותקעו:
+<b>על גבי המזבח.</b> דתנן בפ׳ לולב וערבה וזקפום על גבי המזבח. תקעו והריעו ותקעו. ותנא דידן לא מייתי הכא כשחל להיות ערב פסח בשבת שהפסח נשחט בשלש כתות ותקיעות טובא הוו התם, משום דלא שכיחא כולי האי שיבא ערב פסח בשבת. והא דתנן אין מוסיפין על מ״ח לאו דוקא, דבערב פסח שחל להיות בשבת זימנין דמוסיפים עד שבע וחמשים תקיעות: 
+
+Mishnah 6
+
+<b>יו״ט הראשון של חג וכו׳</b> כ״ד משמרות של כהונה היו במקדש, וכולן עולות לרגל וזוכות בחובות הבאות מחמת הרגל, ושש עשרה משמרות מקריבים שש עשרה בהמות, שהם שלשה עשר פרים ואילים שנים ושעיר אחד, נשארו ח׳ משמרות לי״ד כבשים, ששה משמרות מן השמונה היו מקריבין שני כבשים כל אחד מהם, הרי י״ב כבשים, והשאר שהם שני משמרות הנותרות מקריבות אחד אחד:
+<b>בשני.</b> שנתמעט אחד מן הפרים ונשתיירו תשע משמרות לי״ד כבשים. חמשה מהן היו מקריבין שנים שנים, הרי עשרה. והשאר שהם ארבע משמרות הנותרות מקריבות כל אחד כבש אחד:
+<b>בשלישי.</b> שנתמעט עוד פר אחד מן הפרים, ונשארו עשר משמרות לי״ד כבשים. ארבע משמרות מקריבות שנים שנים, הוה להו שמנה. והשאר אחד אחד, ששה כבשים לששה משמרות:
+<b>בשביעי כולן שוין.</b> המשמרות. ומקריבות כבשים שוות שכל אחת מקרבת אחת, שהרי אינם אלא שבעה פרים ואילים שנים ושעיר אחד לעשר משמרות. נשתיירו ארבעה עשר כבשים, לי״ד משמרות:
+<b>בשמיני חוזרים לפייס כברגלים.</b> פר אחד איל אחד ושבעה כבשים שקרבים בשמיני אין קרבים כסדר קרבנות החג לפי סדר המשמרות, אלא כל המשמרות באות ומפייסות עליהן, כמו שמפייסות בשאר רגלים. וסדר הפייס מפורש ביומא פרק בראשונה:
+<b>אמרו משמר שהקריבו פרים היום.</b> לא היו מקריבים פרים למחר, שהמשמרות שהקריבו אתמול כבשים לא היו מניחים אותן אלא חוזרות חלילה: 
+
+Mishnah 7
+
+<b>באמורי הרגלים.</b> במה שאמור ברגלים, כלומר בקרבנות האמורים ברגל היו כל המשמרות שוות, כגון חזה ושוק של שלמי חגיגה של כל יחיד ויחיד, ועולות של עולת ראיה ושל מוספי צבור ושל שעירי חטאות:
+<b>ובחלוק להם הפנים.</b> כשאירע שבת ברגל. שבשבת מסלקין אותו ומסדרין אחר כדכתיב (ויקרא כ״ד) ביום השבת יערכנו:
+<b>ובעצרת.</b> כשאירע בשבת, ויש בו חילוק חמץ של שתי הלחם וחלוק לחם הפנים שהיא מצה, אומרים לו לכל אחד כשנותנים לו חלקו בלחם הפנים הילך מצה, וכשנותנים לו חלקו בשתי הלחם אומרים לו הילך חמץ. לפי שאין חולקים קרבן כנגד קרבן, אלא מכל קרבן כל אחד נוטל חלקו, כדנפקא לן מלכל בני אהרן תהיה איש כאחיו (שם ז׳), לפיכך מודיעין אותו שנותנים לו חלקו בין בחמץ בין במצה:
+<b>משמר שזמנו קבוע.</b> לשמש בשבת זו שחל הרגל להיות בתוכה:
+<b>מקריב תמידין.</b> שהרי אינן בשביל הרגל:
+<b>נדרים ונדבות.</b> שנדרו ונדבו כל השנה והביאום ברגל:
+<b>וכל קרבנות צבור.</b> לאתויי פר העלם דבר של צבור ושעירי עבודת כוכבים ששגגו ב״ד וטעו בהוראה ועשו רוב הקהל על פיהם. ואם אירע כן ברגל, משמר שזמנו קבוע מקריבין אותו:
+<b>מקריב את הכל.</b> לאתויי קיץ המזבח, כשהוא בטל שכלתה הקרבת התמיד ואין מביאין שם נדר או נדבה, לוקחין ממעות המותרות משיירי הלשכה וקונין מהן קרבנות עולות ומקריבין אותן, והן נדבת צבור. ואף אלו אם קרבו ברגל משמר שזמנו קבוע מקריב אותן:
+<b>בין מלפניה בין מלאחריה.</b> אם חל יו״ט לאחר השבת אע״ג דלא הוה ליה שבת בתוך החג, אפ״ה הואיל וצריכין להקדים ביאתן מע״ש בשביל יו״ט שהרי בשבת לא יוכלו לבוא, חולקים בלחם הפנים. וכן אם חל שמיני לפניה בערב שבת, אע״פ שאין השבת בתוך החג, חולקים, הואיל ולא יוכלו ללכת:   
+
+Mishnah 8
+
+<b>חל להיות יום אחד להפסיק בינתיים.</b> כגון שחל יו״ט ראשון בשני בשבת, שהיו יכולים לבוא באחד בשבת והן קדמו ובאו מערב שבת. או שחל יו״ט האחרון בה׳ בשבת, שהיו יכולין לילך בערב שבת ונתעכבו שם בשבת. כל המשמרות שנתעכבו שם אין נוטלין אלא שני חלות:
+<b>ומשמר שזמנו קבוע נוטל י׳</b> וחולקין אותן בין משמר הנכנס ובין משמר היוצא כדרך כל שבתות השנה:
+<b>הנכנס נוטל שש כו׳</b> שהמשמרות מתחלפות בשבת, זו עובדת שחרית וזו עובדת ערבית:
+<b>הנכנס נוטל שבע.</b> נוטלים שתי חלות יתירות בשכר הגפת דלתות שהם נועלים הדלתות שפתחו המשמר היוצא בשחר. ואין הלכה כר׳ יהודה:
+<b>הנכנסים חולקים.</b> ביניהן לחם המגיע לחלקם:
+<b>בצפון.</b> כדי שייראה לכל שהן נכנסין, שהצפון עיקר, שהיא קבועה לשחיטת קדשי קדשים:
+<b>והיוצאים חולקים בדרום.</b> כדי שייראה שהם יוצאים והולכים להם, לפיכך שינו מקומן אצל רוח שאינו עיקר:
+<b>בילגה.</b> שם המשמרה:
+<b>לעולם חולקת בדרום.</b> ואפילו כשהיא נכנסת, קנסא הוא שקנסוה:
+<b>וטבעתה קבועה.</b> עשרים וארבע טבעות היו בעזרה במקום המטבחיים, לעשרים וארבע משמרות כהונה, וטבעות של כל המשמרות פתוחות צד אחד והופכה למעלה ומכניס צואר הבהמה לתוכה וחוזר והופך פתחה למטה לתוך הרצפה. וטבעת של בלגה קבועה ואינה נהפכת, וצריכה להשתמש בשל אחרים, וגנאי הוא לה:
+<b>וחלונה סתומה.</b> חלונות היו בלשכת החליפות ששם גונזין את סכיניהם. וחלון של משמרת בלגה היתה סתומה, דקנסוה רבנן משום מעשה שהיה, שאשה אחת ממשמרת בלגה ומרים בת בלגה שמה נשתמדה ונשאת לסרדיוט אחד ממלכי יונים, וכשנכנסו יונים להיכל הלכה וטפחה בסנדל ע״ג המזבח ואמרה, לוקוס לוקוס, פירוש זאב זאב בל׳ יוני. עד מתי אתה מכלה ממונן של ישראל ואין אתה עומד להן בשעת דוחקן. וכששמעו חכמים בדבר זה קבעו את טבעתה וסתמו את חלונה של כל המשמרת כולה, כי אמרו אם לא ששמעה מאביה שהיה מבזה את העבודה לא אמרה כן. ובשביל אביה קנסו כל המשפחה, דאוי לרשע ואוי לשכנו, טוב לצדיק וטוב לשכנו:
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@@ -0,0 +1,425 @@
+Bartenura on Mishnah Sukkah
+ברטנורא על משנה סוכה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Sukkah
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה סוכה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>סוכה שהיא גבוהה למעלה מעשרים אמה פסולה.</b> דסוכה דירת עראי בעינן דכתיב (דברים ט״ז) חג הסכות תעשה לך שבעת ימים, אמרה תורה עשה סוכה לשבעת ימים. ולמעלה מעשרים אמה אין אדם עושה דירתו דירת עראי אלא דירת קבע:
+<b>ור״י מכשיר.</b> דסבר סוכה דירת קבע בעינן. ואין הלכה כר״י:
+<b>ושאינה גבוהה י׳ טפחים פסולה.</b> דדירה סרוחה היא ואין אדם דר בדירה סרוחה:
+<b>ושאין לה ג׳ דפנות.</b> דכתיב בסכת בסכת בסוכות, שנים חסרים ואחד מלא, חד לסכך דפירוש סכה סכך, פשו להו תלתא לג׳ דפנות. אתיא הלכה למשה מסיני ובצריה לדופן חדא ואוקמיה אטפח, נשארו שתים כהלכתן ושלישית אפילו טפח. לפיכך סוכה שיש לה שתי דפנות זו אצל זו, עושה דופן ג׳ שיש בו טפח ומשהו ומעמידו בפחות מג׳ סמוך לאחד משתי הדפנות, שכל פחות מג׳ כלבוד דמי, ונחשב כאילו הוא דופן של ד׳ טפחים ונמצא רוב דופן עשוי, והרי יש לסוכה זו ג׳ דפנות. וצריך לעשות לה צורת פתח. ואם שתי הדפנות הם זו כנגד זו וביניהן מפולש, מביא פס שיש בו ד׳ טפחים ומשהו ומעמידו בפחות מג׳ סמוך לאחד משתי הדפנות ונחשב כאילו יש בפס זה ז׳ טפחים שהוא שעור הכשר סוכה לארכה ולרחבה, שהסוכה צריכה שתהא ז׳ על ז׳ כדי שתהא מחזקת ראשו ורובו ושולחנו, ו׳ על ו׳ לראשו ורובו, וטפח על טפח לשולחנו:
+<b>ושחמתה מרובה מצלתה פסולה.</b> הא בשוין, שהחמה כצל כשירה. ודוקא שהן שוין מלמטה בקרקעית הסוכה, דבידוע שלמעלה בסכך צלתה מרובה מחמתה, דאמרי אינשי כזוזא מלעיל כאסתירא מלרע:
+<b>בית שמאי פוסלין.</b> דבעו סוכה לשמה, וזו סתם נעשית. ואילו תוך שלשים לחג כיון ששואלים בהלכות החג ל׳ יום קודם לחג, סתם העושה סוכה לשם חג הוא עושה, אבל קודם ל׳ סתמא לאו לשם חג הוא:
+<b>וב״ה מכשירין.</b> דלא בעו סוכה לשם חג: 
+
+Mishnah 2
+
+<b>כאלו עשאה בתוך הבית.</b> ופסולה:
+<b>תחתונה פסולה.</b> דשני סככין יש לה. וקרא קא פסיל סוכה שתחת הסוכה:
+<b>אם אין דיורין בעליונה.</b> שאינה ראויה לדירה, כגון שאין גג התחתונה יכולה לסבול כרים וכסתות של עליונה. ולא נחלקו ת״ק ורבי יהודה כשאינה יכולה לסבול כלל, דבהא כולי עלמא מודו שהתחתונה כשרה בסכך העליונה, שהגג שלה אינו חשוב גג, ולא הויא סוכה שתחת הסוכה. ואם היא בריאה ויכולה לקבל כרים וכסתות של עליונה, כ״ע לא פליגי שהיא פסולה. כי פליגי כשיכולה לקבל ע״י הדחק, כגון שגג התחתונה מתנועע ורופף מכרים וכסתות של עליונה, ת״ק סבר דבהכי מקרי סוכה שתחת הסוכה ופסולה, ור״י סבר כיון שאינה מקבלת כרים וכסתות של עליונה אלא על ידי הדחק, אינו חשוב גג, ואין זו סוכה שתחת הסוכה. ואין הלכה כר״י: 
+
+Mishnah 3
+
+<b>נשר.</b> שלא יהו עלין וקסמין יורדין על השלחן. פ״א שלא ינשרו העלין לאחר שיבשו ותשאר הסוכה חמתה מרובה מצלתה. וסדין דבר המקבל טומאה הוא ופסול לסכך. ודוקא מפני הנשר, אבל לנאותה כשרה:
+<b>או שפירס על גבי הקינוף.</b> כלומר או אפילו לא פרסו מפני הנשר, אלא לנוי על מטתו ע״ג הקינוף שהן ד׳ קונדסין לד׳ רגלי מטתו שהן גבוהין ומניח כלונסות מזה לזה על גביהן ופירס סדין עליהם והרחיקו מן הסכך דהשתא לא מסכך בדבר המקבל טומאה דהא לאו לסכוכי שטחיה התם:
+<b>פסולה.</b> משום דאינו יושב בסוכה דאהל מפסיק ביניהם:
+<b>אבל פורס הוא ע״ג מטה שיש לה נקליטין.</b> שאינן אלא שנים והן יוצאין באמצע המטה אחד למראשותיה ואחד לרגליה ונותנין מזו לזו [כלונסא ופורס עליו סדין] ומשום דאין לה גג טפח רחב מלמעלה לא מקרי אוהל: 
+
+Mishnah 4
+
+<b>הדלה עליה.</b> הגביה על גבה:
+<b>קיסום.</b> אידרא בלע״ז, והיא נדלה כגפן וכדלעת:
+<b>פסולה.</b> לפי שאין מסככין במחובר:
+<b>ואם היה הסכוך הרבה מהם.</b> שהיה שם סכך כשר הרבה יותר מהגפן והדלעת, כשרה. והוא שחבטן וערבן עם הסכך כשר ואין נראין בעין, דסכך כשר רבה עליהן ומבטלן כשהן מעורבין:
+<b>או שקצצן.</b> אף לאחר שסכך בהן, כשרה. והוא שינענעם לאחר קציצה, דאי לאו הכי פסולה דאמרה תורה (דברים ט״ז:י״ג) חג הסוכות תעשה, ולא מן העשוי, כלומר כשתעשה תהא ראוי לסוכה, ולא מן העשוי בפסול, שאין ראוי לסוכה ואתה מתקנה כי הא דמכשר לה בקציצה ולא הדר סתר לה. אבל כשמנענע הוי כסותר וחוזר ומסכך. שמגביה כל אחד לבד ומניחו וחוזר ומגביה את חבירו ומניחו:
+<b>כל דבר שאינו כו׳</b> לאפוקי כלי עץ ובגדי פשתן ומחצלאות, שאע״פ שגדוליהם מן הארץ אין מסככין בהן הואיל ומקבלין טומאה:
+<b>וגידוליו מן הארץ וכו׳</b> דכתיב חג הסוכות [תעשה לך באספך] מגרנך ומיקבך, בפסולת גרן ויקב הכתוב מדבר, כלומר מן הנשאר אחר שאספת הגורן והיקב כגון קשין וזמורות מהם עשה סוכה: 
+
+Mishnah 5
+
+<b>וחבילי זרדין.</b> מין קנים, ובעודן לחים בהמה אוכלתן, וכשיבשו עומדין להיסק:
+<b>אין מסככין.</b> כשהן קשורים. ולא מפני שהן פסולים אלא פעמים שאדם בא וחבילתו על כתפו ומעלה ומניחה על גבי סוכה ליבשה ונמלך עליה לסכוך, והתורה אמרה תעשה ולא מן העשוי בפסול, וזה לא נעשה אפילו לצל אלא ליבש והוי עשוי בפסול:
+<b>וכולן.</b> הפסולים ששנינו בסכך:
+<b>כשרים לדפנות.</b> דסוכה סכך משמע ולא דפנות. הילכך סוכות תעשה לך מגרנך, אסכך משמע ולא אדפנות: 
+
+Mishnah 6
+
+<b>מסככין בנסרים דברי ר׳ יהודה.</b> בנסרים שיש בהם ארבעה שהוא שעור מקום חשוב דברי הכל פסולה. פחות משלשה דברי הכל כשרה דחשיבי כקנים. כי פליגי משלשה ועד ארבעה, רבי יהודה סבר כיון דלית בהו שעור מקום חשוב לא גזרינן שמא ישב תחת תקרת הבית. ורבי מאיר סבר כיון דנפקי מתורת לבוד גזרינן שמא יאמר מה לי לסכך באלו מה לי לישב תחת תקרת ביתי. והלכה כר׳ יהודה: 
+
+Mishnah 7
+
+<b>תקרה.</b> גג העשוי מקורות או נסרים:
+<b>מעזיבה.</b> הטיט או הסיד שרגילין ליתן על גבי הקורות והנסרים קרוי מעזיבה:
+<b>מפקפק.</b> סותר ומנענע כולן:
+<b>או נוטל אחת מבינתים.</b> ונותן סכך כשר במקומה. ורבי יהודה לטעמיה דמכשיר לסכך בנסרים, הלכך בפקפוק סגי. ובלא פקפוק אי אפשר משום תעשה ולא מן העשוי:
+<b>ר״מ אומר.</b> לא נחלקו בית שמאי ובית הלל בדבר זה, שכולן מודים שצריך ליטול אחד מבינתים ופקפוק אינו מועיל. ור״מ לטעמיה דאמר אין מסככין בנסרים. והלכה כר׳ יהודה שאמר משום בית הלל:   
+
+Mishnah 8
+
+<b>שפודין.</b> אין ראוין לסכוך, לפי שאינן גדולי קרקע:
+<b>[בארוכות] המטה.</b> כלים המקבלים טומאה:
+<b>אם יש ריוח ביניהן כמותן.</b> לאו דוקא כמותן ממש ולא יותר, דהא מקום שפוד כפרוץ הוא נחשב, וכשנותן סכך כשר בין שפוד לשפוד אם אין ביניהן אלא כמותן הוי פרוץ כעומד ופסול. אלא על כרחך הריוח שביניהן משהו יותר מכמותן:
+<b>החוטט בגדיש.</b> נטל מן העומרים למטה סמוך לארץ ועשה חלל כשעור סוכה והסכך נמצא עשוי ועומד מאליו. והתורה אמרה תעשה ולא מן העשוי. אבל אם היה בו חלל טפח במשך שבעה, עשוי לשם סכך, וחטט בו עד שהגביה את החלל לשעור גובה עשרה [אין] זו היא עשייתו, שהרי אינו מתקן אלא הדפנות ובדפנות לא אמרינן תעשה ולא מן העשוי, והרי היא כסוכה פחותה מעשרה וחקק בה להשלימה לעשרה: 
+
+Mishnah 9
+
+<b>המשלשל.</b> מוריד. שהתחיל לארוג הדפנות סמוך לסכך ואורג ובא כלפי מטה:
+<b>שלשה טפחים פסולה.</b> היינו שיעור שיזדקר הגדי בבת אחת ויכנס, דאמרן דבכהאי גוונא אינה מחיצה:
+<b>כיון שהגיע לעשרה כשרה.</b> ואפי׳ אינן מגיעות לסכך ומופלגות ממנו הרבה:
+<b>רבי יוסי אומר כשם שמלמטה למעלה.</b> דיו באריגת עשרה:
+<b>כך מלמעלה למטה.</b> ואפילו גבוהות מן הארץ הרבה. דסבר מחיצה תלויה מתרת. ואין הלכה כר׳ יוסי:
+<b>הרחיק את הסיכוך.</b> לאו בגובה קאמר, אלא ברוחב, שהניח אויר בין דופן לסכך, באורך הסוכה או ברחבה:   
+
+Mishnah 10
+
+<b>בית שנפחת.</b> גגו באמצעו, והדפנות רחוקות מן הסכך כשר:
+<b>אם יש מן הכותל לסכך כשר ארבע אמות פסולה.</b> פחות מכאן כשרה. דהלכה למשה מסיני דאמרינן דופן עקומה עד ד׳ אמות, ורואים תקרת הבית כאילו נעקם ראש הדופן ובא עד הסכך הכשר. ולא יישן תחתיה:
+<b>וכן בחצר שהיא מוקפת אכסדרה.</b> וסיכך באוירה של חצר, רחוק מכותלי האכסדרה. ואכסדרה הוא מקום מוקף מג׳ מחיצות:
+<b>סוכה גדולה.</b> כל שאילו ינטל הסכך פסול, ישאר בה שבעה טפחים על שבעה טפחים סכך כשר. זו היא סוכה גדולה:
+<b>שהקיפוה בדבר שאין מסככין בו.</b> דוקא מן הצד אמרינן שאין סכך פסול פוסל אלא בארבע אמות, משום טעמא דדופן עקומה. אבל באמצע הסוכה פוסל בארבעה טפחים. ואויר שאין שם סכך כלל בין באמצע בין מן הצד, פוסל בג׳ טפחים:   
+
+Mishnah 11
+
+<b>כמין צריף.</b> שאין לה גג, וראשי הדפנות נוגעות זו בזו מלמעלה [כזה], ומתרחבים והולכים מלמטה:
+<b>או שסמכה.</b> שהטה ראשי הקנים על הכותל והולכים בשפוע למטה לארץ:
+<b>מפני שאין לה גג.</b> אינו ניכר מהו גג ומהו כותל. דאהל משופע לאו שמיה אהל אלא א״כ יש לו גג טפח. והלכה כר״א:
+<b>מחצלת של קנים וכו׳</b> במחצלת קטנה כו״ע לא פליגי דסתמא לשכיבה ואין מסככין בה. כי פליגי בגדולה, תנא קמא סבר סתם גדולה לסיכוך עבידא וסתם קטנה לשכיבה. וה״ק מחצלת גדולה סתמא לסיכוך, ואם פירש שעשאה לשכיבה מקבלת טומאה ואין מסככין בה. ולסיכוך מסככים בה, הכי קאמר, ומחצלת קטנה סתמא לשכיבה, ואם פירש שיהא לסיכוך מסככין בה:
+<b>רבי אליעזר אומר אחת גדולה ואחת קטנה.</b> סתמן לשכיבה. ועשאה לשכיבה דקאמר, כלומר עשויות הן מתחלתן סתמא לשכיבה, הלכך אף הגדולה מקבלת טומאה ואין מסככין בה. ואם פירש שהיא לסיכוך מסככין בה. ואין הלכה כר״א:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הישן.</b> לא יצא ידי חובתו. ובלבד שתהא המטה גבוה עשרה טפחים, דאז היא חשובה אהל ונמצא אהל מפסיק בינו לבין הסוכה. ועיקר מצות סוכה אכילה שתיה שינה:
+<b>נוהגים היינו כו׳</b> דקסבר לא אתי אהל עראי ומבטל אהל קבע. ואין הלכה כרבי יהודה:
+<b>עבדים פטורים מן הסוכה.</b> דמצות עשה שהזמן גרמא נשים פטורות, וכל מצוה שהאשה חייבת בה עבד חייב בה:
+<b>ולפי דרכנו למדנו.</b> אע״פ שלא אמר אלא לשיחת חולין בעלמא, שהיה משתבח בעבדו. למדנו שהישן תחת המטה כו׳: 
+
+Mishnah 2
+
+<b>רבי יהודה אומר אם אינה יכולה לעמוד בפני עצמה פסולה.</b> רבי יהודה לטעמיה דאמר סוכה דירת קבע בעינן. ואין הלכה כר׳ יהודה:
+<b>מדובללת.</b> שלא השכיב הקנים יחד זה אצל זה, אלא קנה עולה וקנה יורד ומתוך כך חמתה מרובה מצלתה, ואשמעינן מתניתין דאמרינן רואים כאילו היו מושכבים בשוה ואם אז צלתה מרובה כשרה: 
+
+Mishnah 3
+
+<b>בראש העגלה.</b> אע״ג דמטלטלה ולא קביעי:
+<b>בראש הספינה.</b> שבים, שהרוח שולטת שם ועוקרתה:
+<b>כשירה.</b> דדירה קרינא ביה. והוא שתהא יכולה לעמוד ברוח מצויה של יבשה:
+<b>ועולין לה ביום טוב.</b> איידי דבעי למתני סיפא אין עולין, תנא רישא עולין:
+<b>בראש האילן.</b> תיקן מושבו בראשו ועשה שם מחיצות וסכך:
+<b>כשרה.</b> בחולו של מועד:
+<b>ואין עולין לה ביו״ט.</b> דגזור רבנן דאין עולין באילן ואין משתמשין בו שמא יתלוש:
+<b>שתים באילן.</b> סמך קרקע הסוכה רובה באילן, ועשה סביבה בראש האילן שתי דפנות ואחת עשה בידי אדם בארץ וסמך קרקעית הסוכה באמצע הדופן שעשה בארץ, והגביה הדופן ממנה ומעלה עשרה:
+<b>או שתים בידי אדם ואחת באילן.</b> הואיל ואם ינטל תפול קרקעית הסוכה, שאין יכולה לעמוד בסמיכת שתים שבארץ, אין עולין לה ביום טוב, דמשתמש באילן: 
+
+Mishnah 4
+
+<b>והאילנות דפנות לה כשירה.</b> והוא שהאילנות עבים וחזקים ולא אזלי ואתו ברוח מצויה. וצריך נמי למלאות בין הענפים בתבן וקש שלא תזיזם הרוח, שכל מחיצה שאינה יכולה לעמוד ברוח מצויה אינה מחיצה:
+<b>שלוחי מצוה פטורים.</b> שהעוסק במצוה פטור מן המצוה. ולא בלבד בשעה שעוסקין במצוה פטורים, אלא אפילו בשעה שאין עסוקים בה, כגון הולך להקביל פני רבו או לפדיון שבוים פטור אף בשעת חנייתו:
+<b>חולין ומשמשיהן פטורים.</b> ואפילו בחולי כל דהו. והאי דשרי לבטל מצות עשה של תורה מפני חולי כל דהו, ומצטער מפני ריח רע או מפני פשפשים ופרעושים שהוא פטור, וכן הולכי דרכים ושומרי גנות ופרדסים דפטרי להו רבנן מן הסוכה, טעמא הוי משום דכתיב (ויקרא כ״ג:מ״ב) בסכות תשבו, כעין תדורו, וכל היכא דאית ליה מידי שמפני אותו דבר היה יוצא מדירתו יכול נמי לצאת מסוכתו. אבל העושה סוכתו מתחלה במקום הראוי להצטער באכילה או בשינה, כגון במקום שמתירא בו מפני לסטים בשינה ואין מתירא מפני הגנבים או ליסטים באכילה, אפילו באכילה לא יצא ידי חובתו באותה סוכה, הואיל ואינה ראויה לעשות בו כל צרכיו אכילה ושתיה ושינה, דהא כעין תדורו בעינן והא לא הוי כעין דירה:
+<b>אוכלים ושותים עראי.</b> דבר מועט להסיר רעבונו, ודעתו לסעוד אחר כן: 
+
+Mishnah 5
+
+<b>ואמרו העלום לסוכה.</b> ולא מן הדין, אלא שהחמירו על עצמן. ושמעינן מינה שהמחמיר על עצמו שלא לאכול אפילו אכילת עראי חוץ לסוכה, הרי זה משובח:
+<b>אוכל פחות מכביצה [נטלו במפה]</b> משום נטילת ידים, ומשום ברוכי נטל פחות מכביצה. דאילו משום סוכה הא אמרינן אוכלים אכילת עראי חוץ לסוכה ואפילו יותר מכביצה: 
+
+Mishnah 6
+
+<b>ארבע עשרה סעודות.</b> ב׳ סעודות בכל יום לז׳ הימים:
+<b>אין לדבר קצבה.</b> אם רצה לאכול לא יאכל חוץ לסוכה. רצה להתענות יתענה ואין נזקקין לו:
+<b>חוץ מלילי יום טוב הראשון.</b> דילפינן חמשה עשר חמשה עשר מחג המצות, מה אכילת מצה לילה הראשון חובה, מכאן ואילך רשות, אף סוכה כן:
+<b>ישלים בלילי יו״ט האחרון.</b> בליל שמיני עצרת. ואין הלכה כר״א בשתיהן: 
+
+Mishnah 7
+
+<b>ב״ש פוסלין.</b> והלכה כב״ש. בין בסוכה גדולה והוא יושב על פתח הסוכה ושולחנו בתוך הבית, בין בסוכה קטנה שאינה מחזקת ראשו ורובו ושולחנו, הכל אסור, גזירה שמא ימשך אחר שולחנו: 
+
+Mishnah 8
+
+<b>נשים ועבדים וקטנים כו׳</b> דאמר קרא (ויקרא כ״ג:מ״ב) כל האזרח בישראל, להוציא את הנשים, דאע״ג דחייבות באכילת מצה ליל ראשון של פסח אין חייבות בסוכה ליל ראשון של חג:
+<b>קטן שאינו צריך לאמו.</b> כל שנעור משנתו ואינו קורא אימא אימא הוי א״צ לאמו וחייב ופחות מכאן פטור. וכן הלכה. ודוקא שקורא ושונה ואינו שותק עד שתבא אמו אליו הוא דנקרא צריך לאמו, אבל קורא פעם אחת ושותק לאו צריך לאמו הוא: 
+
+Mishnah 9
+
+<b>סוכתו קבע.</b> שאם יש לו כלים נאים ומצעות נאות מעלן לסוכה:
+<b>משתסרח המקפה.</b> משתקלקל המקפה. כל תבשיל שאינו לא רך ולא קשה אלא קפוי קרוי מקפה. ורוב בני אדם מואסין תבשיל כזה, ובמעט מים מתקלקל לגמרי. ומקפה של גריסין של פול היא ממהרת להתקלקל בגשמים יותר משאר מקפות, ואם ירדו גשמים עד שאילו היה לפניו מקפה של גריסין היתה מתקלקלת, מותר לפנות מיד:
+<b>ושפך לו.</b> רבו קיתון על פניו של עבד, כלומר אי אפשי בשמושך. אף כאן גשמים הללו מראין שאין הקב״ה מקבל מעשיהם ברצון:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>לולב הגזול פסול.</b> דכתיב ולקחתם לכם, משלכם. ולאחר יאוש בעלים נהי דשלו הוא שקונה אותו ביאוש, מכל מקום הוי מצוה הבאה בעבירה:
+<b>והיבש פסול.</b> דבכולהו בעינן הדר וליכא:
+<b>של אשירה.</b> אילן הנעבד:
+<b>ושל עיר הנדחת פסול.</b> דלשרפה קאי. ולולב בעי שיעור, והני כיון דלשריפה קיימי אין שיעורן קיים:
+<b>נקטם ראשו פסול.</b> דלא הוי הדר:
+<b>נפרצו עליו.</b> ואינן מחוברין אלא ע״י אגידה:
+<b>נפרדו עליו.</b> מחוברים הן בשדרה, אלא שלמעלה הן נפרדין לכאן ולכאן כענפי אילן:
+<b>יאגדנו מלמעלה.</b> אם נפרדו עליו יאגדם שיהיו עולים עם השדרה כשאר לולבים. ואין הלכה כר״י:
+<b>ציני הר הברזל.</b> יש דקלים שלולבין שלהן עליהן קצרים מאד ואין עולין על אורך השדרה. אם הן ארוכין כל כך עד שראשו של זה מגיע לצד עקרו של זה כשרים:
+<b>כל לולב שיש בו שלשה טפחים.</b> כנגד אורך ההדס וטפח יותר, כדי לנענע בו, דלולב בעי לנענועי כדלקמן:
+<b>כדי לנענע בו.</b> תני, וכדי לנענע בו, דהיינו טפח יותר על שלשה טפחים: 
+
+Mishnah 2
+
+<b>נקטם ראשו פסול.</b> ולית הלכתא כסתם מתניתין, אלא כרבי טרפון דאמר לקמן אפילו שלשתן קטומין כשרים:
+<b>ענביו.</b> פרי. יש בו שדומה לענבים:
+<b>מרובות מעליו פסול.</b> לא שנו אלא שחורות או אדומות, אבל ירוקות מינא דהדס הוא וכשר:
+<b>ואין ממעטין אותן ביום טוב.</b> דה״ל מתקן: 
+
+Mishnah 3
+
+<b>נקטם ראשה פסולה.</b> אף זו אינה הלכה:
+<b>צפצפה.</b> מין ערבה ועלה שלה עגול:
+<b>ושל בעל.</b> שגדלה בשדה ולא בנחל, כשרה. לא נאמר ערבי נחל אלא שדבר הכתוב בהווה: 
+
+Mishnah 4
+
+<b>אפילו שנים קטומין.</b> אהדסים קאי. ובגמרא פריך אי קטום פסול והוא מצריך שלשה ליבעי כולהו שלמים, ואי קטום כשר ליכשר שלשתן קטומים. ומסיק דחזר בו רבי ישמעאל מתחלת דבריו שהיה מצריך שלשה הדסים ומכשיר אפילו שנים קטומין. והוא הדין אי לא מייתי להו כלל דקטומין כמאן דליתנהו דמי:
+<b>אפילו שלשתן קטומין.</b> דלא בעי הדר בהדס. והלכה כרבי טרפון: 
+
+Mishnah 5
+
+<b>של ערלה ושל תרומה טמאה פסול.</b> דאמר קרא (ויקרא כ״ג:מ׳) ולקחתם לכם, שיהיה ראוי לכם:
+<b>ואם נטל כשר.</b> שהרי יש בה היתר אכילה:
+<b>ובית הלל מכשירין.</b> דהא חזי לעניים, כדתנן מאכילין את העניים דמאי:
+<b>בירושלים כו׳</b> אבל חוץ לירושלים לא, דבעינן לכם שיהא ראוי לכם: 
+
+Mishnah 6
+
+<b>עלתה חזזית.</b> כמין אבעבועות דקות:
+<b>על רובו.</b> במקום אחד הוא דבעינן רובו, אבל בב׳ או בג׳ מקומות אפילו על מיעוטו פסול. ועל פטמתו אפילו כל שהוא פסול, ששם הוא נראה יותר מבשאר מקומות:
+<b>פטמתו.</b> הדד שבראשו. כמו פטמא של רמון:
+<b>נקלף פסול.</b> ודוקא שנקלף כולו, אבל מקצתו כשר. ואית דאמרי איפכא נקלף מקצתו פסול, דמיחזי כמנומר, אבל נקלף כולו כשר. והאי נקלף לאו שהוסרה הקליפה עד שנראה הלבנונית שבתוכו, דהאי הוי חסר ופסול, אלא שנקלף ממנו גלד דק ומראהו ירוק כאשר בתחלה:
+<b>ניקב.</b> נקב מפולש מעבר אל עבר אפילו בכל שהוא פסול. ושאינו מפולש ואינו חסר כלום כגון שתחב בו יתד עבה, אם הנקב רחב כאיסר פסול, פחות מכאן כשר. והיינו ניקב ולא חסר כל שהוא כשר, דתנינן לקמן שאינו מפולש ואינו רחב כאיסר:
+<b>אתרוג הכושי.</b> שגדל כאן והוא שחור, פסול. אבל כושי שגדל בארץ כוש אורחיה הוא וכשר:
+<b>ורבי יהודה פוסל.</b> והלכה כרבי יהודה. וכל הני פסולים ביו״ט ראשון, אבל ביו״ט שני עם שאר הימים הכל כשר: 
+
+Mishnah 7
+
+<b>רבי יהודה אומר כביצה.</b> והלכה כר״י דפחות מכביצה פסול:
+<b>ר״י אומר אפילו בשתי ידיו.</b> והלכה כר׳ יוסי: 
+
+Mishnah 8
+
+<b>בגימוניות של זהב.</b> חוטי זהב כפופין כגימון, כמו הלכוף כאגמון (ישעיהו נ״ח:ה׳), וסובבין האגודה:
+<b>במינו היו אוגדין אותו למטה.</b> לקיים מצות אגד. וזה לנוי בעלמא הוה. ורבי יהודה לטעמיה דאמר לולב צריך אגד, הלכך אי אגיד ליה שלא במינו הוו להו ה׳ מינין. ואנן קיי״ל דלולב א״צ אגד הלכך בהא הלכה כר״מ: 
+
+Mishnah 9
+
+<b>והיכן היו מנענעין.</b> השתא מהדר תנא להא דתנינן לעיל, כל לולב שיש בו ג׳ טפחים כדי לנענע, אלמא מצוה בנענוע, והיכן מנענעים:
+<b>בהודו לה׳ תחלה.</b> תחלת המקרא:
+<b>וסוף.</b> סוף המקרא, כי לעולם חסדו. ואית דמפרשי תחלה הודו ראשון. וסוף, הודו אחרון שבסוף ההלל. והכי מסתברא. וכיצד מנענע, מוליך ומביא כדי לעצור רוחות רעות, מעלה ומוריד כדי לעצור טללים רעים. ובהולכה מנענע שלשה פעמים וכן בהבאה וכן בעליה וכן בירידה, על כל אחת ואחת שלשה פעמים:
+<b>והם לא נענעו אלא באנא ה׳ הושיעה נא בלבד.</b> ואין כך הלכה אלא כדברי ב״ה:
+<b>יטול על שלחנו.</b> אם שכח ולא נטל לולב קודם אכילה יפסיק סעודתו ויטול על שלחנו: 
+
+Mishnah 10
+
+<b>מי שהיה עבד או אשה או קטן וכו׳</b> מי שאינו חייב בדבר אינו מוציא אחרים ידי חובתן. לכך צריך שיענה אחריו מלה במלה מה שהוא אומר:
+<b>ותהא לו מארה.</b> שלא למד:
+<b>עונה אחריו הללויה.</b> על כל דבר שהוא אומר, שכך היו רגילין לענות אחר מקרא את ההלל על כל דבר ודבר הללויה: 
+
+Mishnah 11
+
+<b>מקום שנהגו לכפול.</b> כל פסוק ופסוק מאודך ולמטה עד סוף ההלל כופלים, לפי שכל אותו הפרק מהודו לה׳ כי טוב עד אודך כי עניתני כולו כפול במקרא, ומאודך ולמטה אינו כפול, לכך נהגו לכפול המקראות הללו:
+<b>לברך אחריו.</b> הכל כמנהג המדינה. אבל ברכת הלל לפניו מצוה היא בכל מקום ואינו תלוי במנהג:
+<b>הלוקח לולב מחבירו.</b> עם הארץ:
+<b>בשביעית.</b> שעם הארץ חשוד על השביעית. ונהי דדמי לולב יכול ליתן לו לפי שלולב עץ בעלמא הוא ואין בו קדושת שביעית, דמי אתרוג אינו יכול ליתן לו, שפירות שביעית צריכין להתבער בשביעית הן ודמיהן, הלכך צריך שיקח ממנו האתרוג במתנה ולא יתן לו דמיו, שמא לא יבערם עם הארץ בקדושת שביעית: 
+
+Mishnah 12
+
+<b>במקדש שבעה.</b> כדדרשינן לפני ה׳ אלהיכם שבעת ימים, ולא בגבולין שבעת ימים:
+<b>במדינה.</b> בירושלים, שאף היא כגבולים לענין זה:
+<b>ושיהא יום הנף.</b> של עומר, דהיינו יום ט״ז בניסן:
+<b>כולו אסור.</b> ובזמן שבית המקדש קיים משקרב העומר היו אוכלים חדש בו ביום דכתיב (ויקרא כ״ג) עד הביאכם. וכשחרב בית המקדש מותר מן התורה משהאיר המזרח, דאמרינן כתוב אחד אומר (שם) עד עצם היום הזה, דמשמע משהאיר המזרח, וכתוב אחד אומר עד הביאכם, הא כיצד, בזמן דאיכא עומר עד הביאכם, בזמן דליכא עומר עד עצם היום. ואסר רבן יוחנן בן זכאי עליהם כל היום משום מהרה יבנה בית המקדש ויאמרו אשתקד מי לא הוה אכלינן משהאיר המזרח השתא נמי ניכול: 
+
+Mishnah 13
+
+<b>יום טוב ראשון וכו׳</b> דאמרינן לקמן דמצות לולב דוחה את השבת ביו״ט ראשון לבדו, לפיכך היו מוליכין שם לולביהן מערב שבת:
+<b>אין אדם יוצא וכו׳</b> דכתיב ולקחתם לכם ביום הראשון, לכם משלכם. ואם נתנו לו חברו במתנה אפילו על מנת להחזיר שמה מתנה, ונוטלו ויוצא בו ואח״כ מחזירו. ואם לא החזירו אגלאי מלתא למפרע דגזול היה בידו מעיקרא ולא יצא ידי חובתו: 
+
+Mishnah 14
+
+<b>פטור מפני שהוציאו ברשות.</b> וכגון שלא יצא ידי חובת נטילה בשעה שהוציאו. אבל יצא ידי חובת נטילה קודם שהוציאו חייב, דלא טריד מהשתא במצוה לעשותה. והיכי משכחת דלא יצא י״ח נטילה קודם שהוציאו דהא מדאגבהיה נפק ביה, משכחת ליה כגון שהפכו, שכל המצות כולן אין אדם יוצא בהן אלא דרך גדילתן שנאמר (שמות כ״ו:ט״ו) עצי שטים עומדים, שעומדים דרך גדילתן. אי נמי שהוציאן בכלי דלקיחה על ידי דבר אחר דרך בזיון לאו שמה לקיחה. והלכה כרבי יוסי: 
+
+Mishnah 15
+
+<b>מקבלת אשה.</b> את הלולב, ולא אמרינן דמטלטלת מידי דלא חזי לה:
+<b>ומחזרת למים.</b> שלא יכמושו:
+<b>בשבת מחזירים.</b> שהרי מהם נטלום היום. אבל לא מוסיפים וכ״ש שאין מחליפין:
+<b>וביום טוב מוסיפין.</b> אבל לא מחליפים, לשפוך אלו ולתת צוננין מהן, דטרח לתקן מנא:
+<b>ובמועד.</b> בחול המועד מצוה להחליף. והלכה כר״י:
+<b>חייב בלולב.</b> לחנכו מדברי סופרים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>לולב וערבה.</b> לולב לנטילה וערבה להקיף המזבח:
+<b>ששה ושבעה.</b> לפי שפעמים דוחים את השבת והוו להו שבעה, ופעמים שאין דוחין ולא הוו אלא ששה. ולקמן מפרש להו ואזיל:
+<b>וההלל.</b> לגמור כל שמונה, מה שאין כן בפסח לפי שימות החג חלוקים בקרבנותיהן:
+<b>והשמחה.</b> לאכול בשר שלמים בזמן המקדש, דכתיב (דברים י״ז) ושמחת בחגך, ואין שמחה בזמן המקדש אלא בבשר שלמים דכתיב (שם כ״ו) וזבחת שלמים ואכלת שם ושמחת:
+<b>סוכה.</b> לישב בסוכה:
+<b>ונסוך המים.</b> בתמידי החג שחרית:
+<b>החליל.</b> בשמחת בית השואבה היו שמחים בחג לכבוד שאיבת ניסוך המים, ומנגנים בחלילים וכנורות. ואותו חליל אינו דוחה לא את השבת ולא את יו״ט: 
+
+Mishnah 2
+
+<b>לולב שבעה.</b> דיום ראשון דוחה שבת משום דאית ליה עיקר מן התורה בגבולים דכתיב (ויקרא כ״ג:מ׳) ולקחתם לכם ביום הראשון:
+<b>ושאר כל הימים.</b> אם חל יו״ט ראשון בשאר ימי החול, ונמצאת שבת בחול המועד, לא דחי. ואע״ג דכל שבעה הוא מן התורה במקדש, העמידו חכמים גזירתם בשאר ימי החג הואיל ואין להם עיקר מן התורה בגבולים. ובדין היה דאפילו בזמן הזה יהיה לולב דוחה את השבת ביום טוב ראשון של חג, אלא משום דלא בקיאינן בקביעא דירחא, ושמא אין זה יו״ט ראשון הלכך לא דחינן שבת מספיקא. וטעמא דגזרו שלא ליטול לולב בשבת, והרי אין בנטילתו שום מלאכה אלא טלטול בעלמא, גזירה שמא יטלנו בידו וילך אצל בקי ללמוד הברכה או סדר הנענועים ויעבירנו ד׳ אמות ברה״ר והיינו טעמא דשופר והיינו טעמא דמגילה: 
+
+Mishnah 3
+
+<b>יום שביעי של ערבה כו׳</b> דעבוד הכירא לדעת שהיא דאורייתא, כלומר הלכה למשה מסיני. ומשום האי הכירא תקון דשביעי שלה דוחה שבת במקדש, שבערבה היו מקיפים את המזבח. והאידנא אינה אלא מנהג נביאים שהנהיגו את העם ליטול ערבה בשביעי חוץ מערבה שבלולב, ואין מברכין עליה: 
+
+Mishnah 4
+
+<b>מוליכין את לולביהן להר הבית.</b> יו״ט ראשון של חג שחל להיות בשבת מוליכין את לולביהן מע״ש:
+<b>החזנים.</b> שמשים שהיו שם לצרכי צבור:
+<b>על גב האצטבא.</b> רחבה של הר הבית היתה מוקפת באצטבאות לישב שם ומסוככות למעלה מפני הגשמים:
+<b>והזקנים.</b> הדואגים שלא ידחפום למחר כשיבואו לקחת איש לולבו:
+<b>ומלמדין.</b> ב״ד את כל העם לומר אם יבוא לולבי אל יד חבירי הרי הוא שלו במתנה, כדי שלא יהא אצלו לא גזול ולא שאול: 
+
+Mishnah 5
+
+<b>נקרא מוצא.</b> בגמרא אומר ששמו קלני״א. ועוד היום כך שמו, והערבה מצויה שם, והמקום רחוק מירושלים מעט. ופירוש קלני״א חפשי ממס. ולפיכך נקרא מוצא שהיה מוצא ממס המלך בשביל הערבה שלוקחים משם:
+<b>מרביות.</b> ענפים גדולים גבוהים י״א אמה, ומניחים אותם על יסוד המזבח וראשיהן זקופים ומוטין על המזבח אמה:
+<b>אני והו.</b> בגימטריא אנא ה׳. ועוד הם שני שמות שבשם ע״ב. פירוש אחר מי שאני והוא בצרה, על דרך עמו אנכי בצרה, הושיעה נא: 
+
+Mishnah 6
+
+<b>גיגיות.</b> כלים של זהב מלאים מים, כדי שלא יכמשו עליהן:
+<b>חריות.</b> ענפים של דקל היו מביאים בין בחול בין בשבת, ולא ערבה דכתיב כפות תמרים שתים הן, אחת ללולב ואחת למזבח. ואין הלכה כר׳ יוחנן בן ברוקא: 
+
+Mishnah 7
+
+<b>התינוקות שומטים את לולביהן.</b> הגדולים שומטים לולבי התינוקות מידן של תינוקות:
+<b>ואוכלים.</b> הגדולים אתרוגיהן של תינוקות. ואין בדבר משום גזל שכך נהגו משום שמחה. פירוש אחר התינוקות משליכים לולביהן מידם ואוכלים אתרוגיהן בשביעי. אבל הגדולים אין אוכלים אתרוגיהן כל אותו היום, דכיון שהוקצה למצוה למקצת היום הוקצה לכולו: 
+
+Mishnah 8
+
+<b>לא יתיר.</b> אגד שלה לסתרה. דהא כל היום חובתה:
+<b>אבל מוריד.</b> הוא ממנה הכלים נאים ומצעות נאות שהעלה לתוכה:
+<b>מפני כבוד יו״ט.</b> שיראה כמכין לקראתו [למקום] שיסעוד בו הלילה: 
+
+Mishnah 9
+
+<b>מן השלוח.</b> הוא מעיין הסמוך לירושלים:
+<b>מחזקת ג׳ לוגין.</b> [זהו] פחות שבנסכים, רביעית ההין לכבש:
+<b>שער המים.</b> אחד משערי עזרה נקרא כן, על שם שבו מכניסין צלוחית של מים דנסוך החג:
+<b>תקעו והריעו.</b> משום שנאמר (ישעיהו י״ב:ג׳) ושאבתם מים בששון:
+<b>עלה בכבש.</b> שהיה בדרומו של מזבח:
+<b>ופנה לשמאלו.</b> שנסכים נעשים בקרן מערבית דרומית, וכשהוא פונה לשמאלו היא הראשונה:
+<b>שהיו משחירים פניהן.</b> מחמת היין, ודומין לכסף שהוא שחור מן הסיד:
+<b>כמין שני חוטמין דקין.</b> חוטם אחד בספל אחד ונקב אחד בחוטמו. והכהן מערה בפי הספלים והנסכים מקלחים ויורדים דרך החוטמין על גג המזבח, ובמזבח היה נקב שבו היין והמים יורדין לשיתין של מזבח שהן חלולים ועמוקים מאד:
+<b>אחד מעובה ואחד דק.</b> אחד מהנקבים עבה. והוא אותו של יין, ואחד דק אותו של מים. כדי שיהיו כלין שניהן בבת אחת. שהמים ממהרין לצאת יותר מן היין מפני שהיין עב יותר ומאחר לצאת, לפיכך היה הנקב של יין מעובה והנקב של מים דק כדי שיהיו כלין בבת אחת:
+<b>ה״ג מערבי של מים, מזרחי של יין.</b> הספלים היו נתונים אצל הקרן סמוכים זה לזה, זה לפני זה, אחד לצד מערב ואחד לפנים ממנו דהיינו למזרח:
+<b>ר׳ יהודה אומר כו׳</b> בתרתי פליג, אג׳ לוגין פליג ואז׳ דקאמר תנא קמא, ואתא ר׳ יהודה למימר אף בשמיני מנסכים. ואין הלכה כרבי יהודה:
+<b>הגבה את ידך.</b> כדי שנראה אם תתן מים בספל. לפי שצדוקים אין מודים בנסוך המים:
+<b>שפעם אחת נסך.</b> צדוקי אחד את המים על רגליו:
+
+Mishnah 10
+
+<b>שאינה מקודשת.</b> שלא נתחנכה לעבודת מזבח. דאי הוי מייתי במקודשת אפסילו להו בלינה שכלי שרת מקדשים כדכתיב (שמות ל׳) כל הנוגע בהם יקדש, וכל הקדוש קדושת הגוף נפסל בלינה:
+<b>היה ממלא מן הכיור.</b> ואע״פ שהכיור הוקדש לכלי שרת ומקדש את מימיו, לא היו נפסלים בלינה, לפי שהיו משקיעים אותו מבערב בבור כדאמר ביומא [פ״ג] אף הוא עשה מוכני לכיור שלא יהיו מימיו נפסלים בלינה:
+<b>שהמים והיין המגולין.</b> היינו טעמא דנתגלה ממלא מן הכיור ולא היה מנסך [מהן], שהמים [והיין] המגולין פסולים לגבי המזבח:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>החליל.</b> הרבה מיני זמר היו שם, ועל שם שחליל קולו נשמע יותר מן האחרים נקראו כולם על שמו:
+<b>חמשה וששה.</b> פעמים חמשה פעמים ששה. חל יו״ט ראשון להיות בשבת, החליל ששה. חל בשאר ימי החול החליל חמשה. לפי שאינו דוחה לא את השבת ולא את יום טוב:
+<b>שמחת בית השואבה.</b> לפי שכל שמחה זו על שאיבת המים של ניסוך, קרו לה שמחת בית השואבה, על שם ושאבתם מים בששון (ישעיהו י״ב:ג׳): 
+
+Mishnah 2
+
+<b>תקון גדול.</b> שהיו מקיפים אותה גזוזטראות ומושיבים הנשים למעלה והאנשים מלמטה, כדי שלא יבואו לידי קלות ראש:
+<b>בראשיהן.</b> בראש כל מנורה: 
+
+Mishnah 3
+
+<b>מבלאי מכנסי כהנים.</b> ממכנסי כהנים הבלויות, ומאבנטיהן הישנים. תרגום אבנט המיינא:
+<b>היו מפקיעים.</b> קורעים לעשות פתילות:
+<b>שלא היתה מאירה.</b> לפי שהמנורות גבוהות חמישים אמה והר הבית גבוה והאורה זורחת בכל העיר: 
+
+Mishnah 4
+
+<b>באבוקות של אור.</b> בארבע אבוקות או בשמונה, זורק זו ומקבל את זו:
+<b>דברי שירות ותשבחות.</b> יש מהן שהיו אומרים אשרי ילדותינו שלא ביישה את זקנותינו, אלו חסידים ואנשי מעשה. ויש שהיו אומרים אשרי זקנותינו שכפרה על ילדותינו, אלו בעלי תשובה. ואלו ואלו אומרים אשרי מי שלא חטא ומי שחטא ונמחל לו:
+<b>שעליהם הלוים עומדים בשיר.</b> בשמחת בית השואבה. אבל דוכן לשיר של קרבן אצל המזבח היה:
+<b>תקעו והריעו ותקעו.</b> זה סימן לילך ולמלאות מים לניסוך מן השילוח:
+<b>הגיעו לעזרה.</b> לקרקע עזרה של נשים:
+<b>הפכו פניהם למערב.</b> לצד העזרה וההיכל כדי לומר דבר זה:
+<b>שונין.</b> כופלין לומר 
+<b>אנו ליה.</b> משתחוים ומודים על מה שעבר. 
+<b>וליה עינינו.</b> מיחלות להבא: 
+
+Mishnah 5
+
+<b>שלש לפתיחת שערים.</b> כשפותחים שערי העזרה היו תוקעים תקיעה תרועה תקיעה, וחשיב להו לג׳ תקיעות:
+<b>ותשע לתמיד של שחר.</b> כשהיו מנסכים נסכי התמיד הלוים אומרים בשיר. ושלשה פרקים היו מפסיקים בו, ועל כל פרק ופרק היו הכהנים תוקעים ג׳ תקיעות תקיעה תרועה תקיעה ומשתחוים העם [תר״ת חשיב להו לג׳] הרי ט׳ תקיעות:
+<b>להבטיל העם ממלאכה.</b> תקיעה ראשונה לבטל העם שבשדות, תקיעה שניה נסתלקו התריסין וננעלו החנויות, תקיעה שלישית סלק המסלק והטמין המטמין את החמין והדליקו את הנרות:
+<b>ושלש להבדיל בין קודש לחול.</b> לאחר התקיעות הראשונות שהה כדי לצלות דג קטן, ותוקע ומריע ותוקע. אלו ג׳ תקיעות אחרונות להודיע שקדש היום:
+<b>שלש לפתיחת שערים.</b> של עזרה, שתוקעים בכל יום:
+<b>ושלש לשער העליון.</b> כדאמרן לעיל עמדו שני כהנים בשער העליון קרא הגבר תקעו והריעו ותקעו:
+<b>ושלש לשער התחתון.</b> דתנן לעיל הגיעו לעזרה תקעו והריעו ותקעו. ומאריכין בהן עד שהגיעו לשער התחתון, כדתנן היו תוקעין והולכין עד שהגיעו לשער היוצא ממזרח, להכי קרי להו ג׳ של שער התחתון. וג׳ של מעלה עשירית לא קחשיב, דהאי ת״ק סבר כראב״י דאמר שלא היו תוקעים למעלה עשירית:
+<b>ושלש למילוי המים.</b> לאחר ששאבום ובאו להם לעזרה דרך שער המים, תקעו והריעו ותקעו:
+<b>על גבי המזבח.</b> דתנן בפ׳ לולב וערבה וזקפום על גבי המזבח. תקעו והריעו ותקעו. ותנא דידן לא מייתי הכא כשחל להיות ערב פסח בשבת שהפסח נשחט בשלש כתות ותקיעות טובא הוו התם, משום דלא שכיחא כולי האי שיבא ערב פסח בשבת. והא דתנן אין מוסיפין על מ״ח לאו דוקא, דבערב פסח שחל להיות בשבת זימנין דמוסיפים עד שבע וחמשים תקיעות: 
+
+Mishnah 6
+
+<b>יו״ט הראשון של חג וכו׳</b> כ״ד משמרות של כהונה היו במקדש, וכולן עולות לרגל וזוכות בחובות הבאות מחמת הרגל, ושש עשרה משמרות מקריבים שש עשרה בהמות, שהם שלשה עשר פרים ואילים שנים ושעיר אחד, נשארו ח׳ משמרות לי״ד כבשים, ששה משמרות מן השמונה היו מקריבין שני כבשים כל אחד מהם, הרי י״ב כבשים, והשאר שהם שני משמרות הנותרות מקריבות אחד אחד:
+<b>בשני.</b> שנתמעט אחד מן הפרים ונשתיירו תשע משמרות לי״ד כבשים. חמשה מהן היו מקריבין שנים שנים, הרי עשרה. והשאר שהם ארבע משמרות הנותרות מקריבות כל אחד כבש אחד:
+<b>בשלישי.</b> שנתמעט עוד פר אחד מן הפרים, ונשארו עשר משמרות לי״ד כבשים. ארבע משמרות מקריבות שנים שנים, הוה להו שמנה. והשאר אחד אחד, ששה כבשים לששה משמרות:
+<b>בשביעי כולן שוין.</b> המשמרות. ומקריבות כבשים שוות שכל אחת מקרבת אחת, שהרי אינם אלא שבעה פרים ואילים שנים ושעיר אחד לעשר משמרות. נשתיירו ארבעה עשר כבשים, לי״ד משמרות:
+<b>בשמיני חוזרים לפייס כברגלים.</b> פר אחד איל אחד ושבעה כבשים שקרבים בשמיני אין קרבים כסדר קרבנות החג לפי סדר המשמרות, אלא כל המשמרות באות ומפייסות עליהן, כמו שמפייסות בשאר רגלים. וסדר הפייס מפורש ביומא פרק בראשונה:
+<b>אמרו משמר שהקריבו פרים היום.</b> לא היו מקריבים פרים למחר, שהמשמרות שהקריבו אתמול כבשים לא היו מניחים אותן אלא חוזרות חלילה: 
+
+Mishnah 7
+
+<b>באמורי הרגלים.</b> במה שאמור ברגלים, כלומר בקרבנות האמורים ברגל היו כל המשמרות שוות, כגון חזה ושוק של שלמי חגיגה של כל יחיד ויחיד, ועולות של עולת ראיה ושל מוספי צבור ושל שעירי חטאות:
+<b>ובחלוק להם הפנים.</b> כשאירע שבת ברגל. שבשבת מסלקין אותו ומסדרין אחר כדכתיב (ויקרא כ״ד) ביום השבת יערכנו:
+<b>ובעצרת.</b> כשאירע בשבת, ויש בו חילוק חמץ של שתי הלחם וחלוק לחם הפנים שהיא מצה, אומרים לו לכל אחד כשנותנים לו חלקו בלחם הפנים הילך מצה, וכשנותנים לו חלקו בשתי הלחם אומרים לו הילך חמץ. לפי שאין חולקים קרבן כנגד קרבן, אלא מכל קרבן כל אחד נוטל חלקו, כדנפקא לן מלכל בני אהרן תהיה איש כאחיו (שם ז׳), לפיכך מודיעין אותו שנותנים לו חלקו בין בחמץ בין במצה:
+<b>משמר שזמנו קבוע.</b> לשמש בשבת זו שחל הרגל להיות בתוכה:
+<b>מקריב תמידין.</b> שהרי אינן בשביל הרגל:
+<b>נדרים ונדבות.</b> שנדרו ונדבו כל השנה והביאום ברגל:
+<b>וכל קרבנות צבור.</b> לאתויי פר העלם דבר של צבור ושעירי עבודת כוכבים ששגגו ב״ד וטעו בהוראה ועשו רוב הקהל על פיהם. ואם אירע כן ברגל, משמר שזמנו קבוע מקריבין אותו:
+<b>מקריב את הכל.</b> לאתויי קיץ המזבח, כשהוא בטל שכלתה הקרבת התמיד ואין מביאין שם נדר או נדבה, לוקחין ממעות המותרות משיירי הלשכה וקונין מהן קרבנות עולות ומקריבין אותן, והן נדבת צבור. ואף אלו אם קרבו ברגל משמר שזמנו קבוע מקריב אותן:
+<b>בין מלפניה בין מלאחריה.</b> אם חל יו״ט לאחר השבת אע״ג דלא הוה ליה שבת בתוך החג, אפ״ה הואיל וצריכין להקדים ביאתן מע״ש בשביל יו״ט שהרי בשבת לא יוכלו לבוא, חולקים בלחם הפנים. וכן אם חל שמיני לפניה בערב שבת, אע״פ שאין השבת בתוך החג, חולקים, הואיל ולא יוכלו ללכת:   
+
+Mishnah 8
+
+<b>חל להיות יום אחד להפסיק בינתיים.</b> כגון שחל יו״ט ראשון בשני בשבת, שהיו יכולים לבוא באחד בשבת והן קדמו ובאו מערב שבת. או שחל יו״ט האחרון בה׳ בשבת, שהיו יכולין לילך בערב שבת ונתעכבו שם בשבת. כל המשמרות שנתעכבו שם אין נוטלין אלא שני חלות:
+<b>ומשמר שזמנו קבוע נוטל י׳</b> וחולקין אותן בין משמר הנכנס ובין משמר היוצא כדרך כל שבתות השנה:
+<b>הנכנס נוטל שש כו׳</b> שהמשמרות מתחלפות בשבת, זו עובדת שחרית וזו עובדת ערבית:
+<b>הנכנס נוטל שבע.</b> נוטלים שתי חלות יתירות בשכר הגפת דלתות שהם נועלים הדלתות שפתחו המשמר היוצא בשחר. ואין הלכה כר׳ יהודה:
+<b>הנכנסים חולקים.</b> ביניהן לחם המגיע לחלקם:
+<b>בצפון.</b> כדי שייראה לכל שהן נכנסין, שהצפון עיקר, שהיא קבועה לשחיטת קדשי קדשים:
+<b>והיוצאים חולקים בדרום.</b> כדי שייראה שהם יוצאים והולכים להם, לפיכך שינו מקומן אצל רוח שאינו עיקר:
+<b>בילגה.</b> שם המשמרה:
+<b>לעולם חולקת בדרום.</b> ואפילו כשהיא נכנסת, קנסא הוא שקנסוה:
+<b>וטבעתה קבועה.</b> עשרים וארבע טבעות היו בעזרה במקום המטבחיים, לעשרים וארבע משמרות כהונה, וטבעות של כל המשמרות פתוחות צד אחד והופכה למעלה ומכניס צואר הבהמה לתוכה וחוזר והופך פתחה למטה לתוך הרצפה. וטבעת של בלגה קבועה ואינה נהפכת, וצריכה להשתמש בשל אחרים, וגנאי הוא לה:
+<b>וחלונה סתומה.</b> חלונות היו בלשכת החליפות ששם גונזין את סכיניהם. וחלון של משמרת בלגה היתה סתומה, דקנסוה רבנן משום מעשה שהיה, שאשה אחת ממשמרת בלגה ומרים בת בלגה שמה נשתמדה ונשאת לסרדיוט אחד ממלכי יונים, וכשנכנסו יונים להיכל הלכה וטפחה בסנדל ע״ג המזבח ואמרה, לוקוס לוקוס, פירוש זאב זאב בל׳ יוני. עד מתי אתה מכלה ממונן של ישראל ואין אתה עומד להן בשעת דוחקן. וכששמעו חכמים בדבר זה קבעו את טבעתה וסתמו את חלונה של כל המשמרת כולה, כי אמרו אם לא ששמעה מאביה שהיה מבזה את העבודה לא אמרה כן. ובשביל אביה קנסו כל המשפחה, דאוי לרשע ואוי לשכנו, טוב לצדיק וטוב לשכנו:
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+Bartenura on Mishnah Taanit
+ברטנורא על משנה תענית
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org
+
+Bartenura on Mishnah Taanit
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+מאימתי מזכירין גבורות גשמים – Since the Mishnah teaches in the Tractate Rosh Hashanah that it happens from there that we are judged by the water on the holiday [of Sukkot], the Mishnah teaches here “from when do we mention God’s power to cause rain?” And because the rains are one of the powers of the Holy One, blessed be He, as it is written (Job 5:9-10): “Who performs great deeds which cannot be fathomed…Who gives rain to the earth,” because of this they call them “the power to cause rain [to fall].
+מיום טוב אחרון של חג – But not [during] all seven days of the holiday [of Sukkot], for rain during the days of Sukkot is a sign of a curse. There is a parable telling of a servant who came to pour a cup for his master and the master spilled the pitcher on his face, that is to say, I don’t need your service (see Mishnah Sukkah 2:9).
+אם כן – You state that we mention [God’s ability to cause the rain to fall], even though we don’t request [rain] since it implies [that we pray for rain] at its appropriate season; [for] even during the summer they mention God’s ability [to cause rain] and that you give a sign [for rain] from the first day of the holiday [of Sukkot]. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 2
+
+אין שואלין את הגשמים – that is we don’t mention the rains.
+אלא סמוך לגשמים – that is the eighth day of the holiday [of Sukkot], for from the holiday and onwards is the time for rain, and the anonymous Mishnah is like the teaching of Rabbi Yehoshua. Another explanation: Rabbi Eliezer and Rabbi Yehoshua argued above about the mentioning [of God’s power to cause] rain, but they admit that regarding the request/prayer, that is to say, “provide dew and rain” – we don’t make the request for rain until near the rainy season, that is on the third day of [the month of] Mar Cheshvan or on the seventh of it [Mar Cheshvan], as the Tannaim interpret further on in our Mishnah.
+האחרון – He who recites the Musaf prayer mentions, “who causes the rain to fall.”
+והראשון – He who recites the Morning Amidah prayer does not mention rain, but [only the prayer for] dew. And the Halakha is according to Rabbi Yehuda, and since it is taught nearby in the Mishnah that Rabbi Yehuda says that [one makes the request for rain] until Passover passes, and here Rabbi Yehuda is speaking about the first day of the holiday of Passover; [in] the last prayer [i.e. Musaf], one does not mention [the request for rain]. These are two different Tannaim according to Rabbi Yehuda.
+
+Mishnah 3
+
+בשלשה במרחשון שואלין את הגשמים – We recite “ and grant dew and rain for a blessing” in the blessing of the years (the ninth blessing of the Amidah on weekdays), and these words (of reciting the prayer “and grant dew and rain for a blessing”) are in the Land of Israel. But in the Diaspora, we don’t request [for rain] until sixth days from the autumnal equinox, and on the sixtieth day itself, we begin to pray for rain.
+האחרון שבישראל לנהר פרת – those who came up [to Jerusalem] for the festival [of Sukkot] who are returning to their homes, so that the rains don’t stop them [from traveling].
+
+Mishnah 4
+
+הגיע שבעה במרחשון – and three time periods have already passed – which are the third of Mar Cheshvan, the seventh [of Mar Cheshvan] and the seventeenth [of the month].
+התחילו היחידים – scholars/Sages
+שלש תעניות – Monday, Thursday [and the following] Monday.
+אוכלים ושותים משחשיכה – They are permitted to eat and drink all the night of the fast until the crack of dawn all the while that they are not sleeping. But after one has had one’s fixed period of sleep, it is forbidden to each or drink if one didn’t make a condition [to do so] at first prior to going to sleep. And there are those who say that eating requires a condition made. Drinking does not require a condition made, for there is no fixed period for drinking and that makes sense.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+שהן שלשה עשר תעניות על הציבור – for they already have fasted six [times] and the individual fasts are not part of the count.
+מתריעין – with Shofars
+בשני מטין – on the second of the fasts, they open the doors of the stores slightly towards evening. But they don’t take their wares outside.
+ובחמישי מותרים – to open [the stores] all day long.
+
+Mishnah 7
+
+בבנין ובנטיעה – and specifically joyous building, such as a wedding hall to conduct his wedding; or joyous planting, such as a large tree throwing a shadow (forming a tent) over the ground (see Mishnah Ohalot Chapter 8, Mishnah 2) to carry the kings underneath. But a home to live in or the planting of a tree for its fruit is permitted.
+יצא ניסן הגשמים סימן קללה – when rain did not fall at all prior to the end of Nisan. And all of these laws [apply] in the Land of Israel and areas similar to it, but the further islands – at the time when tie r rains are not like the time of the rains in the Land of Israel, each person prays for rain at the time that he needs them. And if the known time has passed and rains have not fallen, the Jewish court of that place decrees fasts on the community after individuals have fasted according to the order taught in our Mishnah.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+סדר תעניות כיצד – It is speaking about the last seven fasts.
+את התיבה – the ark which the Torah scroll is placed in, that is to say, we had a modest utensil which was despised by our sins And why is it brought to the city street? To say, we cried out in private in the synagogue and we were not answered; we will despise ourselves in public in the city street.
+אפר מקלה – ashes from the burning, and because dust is called ashes, the Mishnah teaches, אפר מקלה – ashes from the roast (i.e. vegetable ashes) and because dust is called ashes, for here, it is necessary that they are ashes specifically in order that the Holy One, blessed be He remember the Binding of Israc and be merciful [upon us].
+על גבי התיבה – because as it is written (Isaiah 63:9): “In all their troubles He was troubled, [and the angel of His Presence delivered them…].”
+ובראש הנשיא וכו' – But they themselves do not take, in order that they be even more embarrassed, since one who is embarrassed on his own is not the same as one who is embarrassed by others.
+דברי כבושים – words that conquer the heart of a person to return him to the good.
+ובקבלה – the words of the prophets.
+
+Mishnah 2
+
+ורגיל – who knows the order of prayer.
+ויש לו בנים וביתן ריקן – But his home lacks what to support his children, and because his soul is in grief, he prays with spiritual intention; alternatively, his home is empty from sin, for a bad name has not gone - out during his youth about him.
+ומוסיפין עליהם שש – between [the blessing] “who redeems [Israel] (the fifth blessing of the weekday Amidah) and [the blessing] “who heals [the infirm of his people Israel] (the eighth blessing of the weekday Amidah), he recites these six blessings.
+
+Mishnah 3
+
+זכרונות ושופרות – all the Biblical verses like we recite on Rosh Hashanah.
+ואומר חותמיהן – After the [Biblical verses] of Zikhronot/God remembers, the concluding blessing for that section and after [the Biblical verses of] Shofarot/God redeems through the sound of the Shofar, the concluding blessing for that section, and after all of them as it explains further on.
+
+Mishnah 4
+
+על הראשונה – in [the seventh blessing of the Amidah] “who redeems Israel” , he begins to enlengthen, and even though it is not part of the number six, he recites it first, because in it he begins to add and enlengthen.
+על השביעית – of the blessings that he lengthens, but the blessings that he adds because of the fast day are only six, for the first blessing which is “who redeems Israel” of the Shemonah Eshreh which he lengthens.
+מי שענה את דוד ואת שלמה בנו – And even though that Jonah [came] after David and Solomon. Nevertheless, we place them first, because it is necessary to close the blessing at its conclusion, “Blessed be…who has mercy on the Land,” for David and Solomon his son are they who prayed over the Land of Israel; David [as it is written concerning him] (II Samuel 21:1): “There was a famine during the reign of David, [year after year for three years],” ; and Solomon [as it is written concerning him] (I Kings 8:37): “So, too, if there is a famine in the land, [if there is pestilence, blight, mildew, locusts or caterpillars…].”
+
+Mishnah 5
+
+בימי רבי חלפתא – This was in Sepphoris.
+ולא ענו אחריו אמן – As our tradition reads it, because In the Temple, they would not answer Amen after every blessing but rather “Praised be the name of the God’s glorious kingdom forever and ever>’ as we read in the Gemara of Berakhot in the Chapter “HaRoeh” (ninth chapter). And these were not in the Temple and they behaved as they would in the Temple.
+תקעו בני אהרן תקעו – The sexton of the synagogue would say to them such each and every blessing.
+לא היינו נוהגין כן – That they would not say “Amen” [at the conclusion of each blessing] but rather, “Praised be the name of God’s glorious kingdom forever and ever.”
+אלא בשער המזרח – at the eastern gate of the Temple Mount and at the eastern gate of the Temple Courtyard (which had seven gates – See Mishnah Middot Chapter 1, Mishnah 4). For they would mention God’s special name (i.e., the Tetragrammaton) at the conclusion of each blessing and it was not sufficient to say “Amen.” And this is not to say that they did not have the practice of sounding the Shofar other than in the Temple, for they clearly did sound the Shofar outside [of Jerusalem], as is proven in this Tractate and in Rosh Hashanah, and the Halakha is according to the Sages.
+
+Mishnah 6
+
+אנשי משמר – there were twenty-four priestly divisions and each division serves on its week.
+אנשי בית אב – Each division is divided into seven distinct units corresponding to the days of the week. Each one serves on its particular day.
+מתענין ולא משלימין – The first fasts were not so stringent. Therefore they would not complete them for if the service was that weighty on the men of a particular priestly division that they were doing that day, others would come to help them so that they would have the strength to serve [appropriately].
+
+Mishnah 7
+
+אנשי משמר מותרין לשתות יין – This is not referring to the fast, but it is these are speaking of the membes of the division that they bring it here.
+בלילות – that we should not fear lest the service become too heavy on the men of each division who served daily at night where they [i.e., others] would need to come to assist them.
+לא ביום ולא בלילה – since they had to bring up all night fats and limbs that sprang from the altar.
+אנשי מעמד – these were Israelites who were set up in Jerusalem and stood over the sacrifices of their brethren and would pray that it would be accepted with favor. And during the time of the Divine Service, representatives from all Israel would stand there, for how could the sacrifice of a person be offered and he was not standing by it, as the Bible states (Numbers 28:2): “…Be punctilious in presenting to Me at stated times.” For the Israelite, it was a commandment that they should stand over the Kohanim at the time of Divine Worship.
+אסורים לספר ולכבס – When they entered into their division, all the entire week, in order that they should cut their hair prior to that, therefore they would not enter their division while they look repulsive.
+ובחמישי – in the midst of their division service [on the given Thursday]. מותרים – it is the manner of most people to get their hair cut on Thursday and not put off shaving/cutting their hair until Friday because of the pain-staking preparations.
+
+Mishnah 8
+
+כל הכתוב במגילת תענית – days in which miracles were performed for Israel during the Second Temple period and they established holidays. There is a day where one only does not fast on them and there are days in which they were more stringent by not giving eulogies on them, and those in which they were more stringent, it was forbidden to give eulogies.
+לפניו אסור – to give eulogies [on the day before], lest they come to do this on the holy day itself [where it was absolutely forbidden].
+לאחריו מותר – since the holiday passed, we are not concerned. And we establish for ourselves [today] since the Scroll of Fasts has been voided, that all of the days that were written there to not fast or to give eulogies on them – all of them are permissible [now] to fast and give eulogies [on them], except for Hanukkah [25 Kislev to 2/3 Tevet] and Purim [i.e. 14 Adar or 15 Adar in a walled city from the time of Joshua] , which in which giving eulogies and fasting are prohibited, but on the days before them and after them, it is permissible.
+
+Mishnah 9
+
+שלא להפקיע את השערים – When we see that store owners would purchase two large meals at the conclusion of the fifth day of the week (i.e., Thursday), one for the night of the fast and one for Shabat, people would think that there a famine is coming in the world causing prices to rise and unsettling the market. But when they started to fast on Mondays, people knew that it was none other than because of [the need to] fast [for rain to fall]. Another explanation: that they should not say that if the Jewish court did not see that the famine is coming, they would not have pushed to decree a fast now so close to Shabbat, and because of that, the prices would rise and the market became unsettled.
+
+Mishnah 10
+
+ואם התחילו – that they decreed these fasts earlier than this and began to fast on the trouble, even one day, and one of these days came up, we don’t halt [from fasting].
+מודה הוא שאין משלימין – to fast on them the entire day, but he eats in the evening close to sunset.
+וכן ט' באב שחל להיות בערב שבת – such as at the time when the Jewish court would establish [the months] through visual [sighting of the New Moon]. But he would eat in the evening near sunset because of the honor of the Sabbath, so that he would not enter the Sabbath while he is hungry. But the Halakha is not according to Rabbi Meir but rather, we complete the fast. Similarly, Tisha B’Av that occurs on a Friday, we complete the fast (Note: Today, this situation would never arise due to the fact that the first day of Passover is always the same day of the week as Passover, and the first day of Passover can never fall on a Friday, since the tine and edicts of Hillel II in the fourth century CE).
+
+Chapter 3
+
+
+
+Mishnah 1
+
+סדר תעניות האלו – that are mentioned in the chapter above, are not observed other than for the rainfall in the autumn. If the three times of the early rainfall passed, which are the third of Marcheshvan, the seventh [of Marcheshvan] and the seventeenth [of Marcheshvan] and rain did not fall, then individuals would fast, and afterwards, the community would [observe] thirteen fasts according to the order that was mentioned.
+אבל – if rains fell at their appropriate time and the seeds sprouted and changed, such as in place of wheat came thorns and in place of barley came the early stages of ripening, or another change.
+מתריעין עליהם מיד – with the first fast, for all the stringency related to the latter fasts are practiced immediately on the first fast.
+בין גשם לגשם—between the rainfall in the autumn and the second period.
+מכת בצורת – it is a sign of drought [of rain in season].
+
+Mishnah 2
+
+ירדו לצמחים ולא לאילן – such as it would rain gently, which is good for plants and grasses but is not sufficient for trees.
+לאילן ולא לצמחים – that [rain] fell with great force 
+for cisterns, ditches/pits and caves.
+
+Mishnah 3
+
+וכל סביבותיה מתענות – since that city where rain did not fall would have to go to buy grain in a city where [rain] fell and there would be famine.
+
+Mishnah 4
+
+מפולת – which have healthy walls fall, but those [walls] that were in disrepair/defective (Taanit 20b) are not the falling of houses [mentioned].
+
+Mishnah 5
+
+בכל מקום – and even those cities that were very far away from it, as the reason explained at the end [of the Mishnah] because of a continuing plague.
+שדפון – wind that destroys the grain and empties it of seed.
+ירקון – grain whose surface becomes pale; and there are those who explain [the word] ירקון as an illness that changes the face of man to be like the appearance of the vegetation of the field.
+ועל חיה רעה – that appears in the daytime on the settlement.
+ועל החרב – armies passing from place to place, and even though they are not coming to fight with that city.
+
+Mishnah 6
+
+לעריהן – to the Land of Israel
+כמלוא פי תנור – that was struck by blast (i.e., emptied of grain) of so much grain that it would been capable to make of it bread to fill [the mouth of] the oven.
+באשקלון – in the land of the Philistines
+ועל שאכלו זאבים – which is an wild beast which continually does damage
+על שנראה – that came in the city
+
+Mishnah 7
+
+המטרפת – beaten down and broken , like an egg that is beaten in a bowl
+לעזרה – to gather the people that they should come to help and save. Therefore, we do not sound the Shofar or trumpets regarding them on Shabbat, unless it is was [absolutely] necessary to sound the Shofar to gather the people [together]. But they would fast and cry out and supplicate [God] on their behalf on Shabbat.
+שמעון התימני – He was from Yemen.
+אף על הדבר – they would sound the Shofar on Shabbat.
+ולא הודו לו חכמים - to sound the Shofar on Shabbat for [the plague of] pestilence, but they would sound the Shofar for it on weekdays.
+
+Mishnah 8
+
+חוץ מרוב גשמים – it did not rain so much that it ruined the grain, but it already rained a lot that we have no further need for them and they are troublesome for people.
+תנורי פסחים – they are of earthenware and they are carried from place to place.
+שלא ימוקו – [they wouldn’t become soft] because of the [large amount of] rain
+עג עוגה – he made the circular incision/tracing on the ground, like a circle
+גשמי בורות – plenty of rain to fill the cisterns.
+אם נמחית – if it was entirely covered with water
+אבן טועים – a stone which was in Jerusalem – for whomever would find something had to stand on it and announce “I found this thing.” And [people] would come up and give its “signs” and take them, and that stone which was called “The Stone of Losers (Claims). And I found written that it was very high and that it was not possible for rains to cover it other than if a flood came to the world.
+לנדות – that we excommunicate on account of his great honor.
+מתחטא – on his rebellious conduct.
+
+Mishnah 9
+
+רבי אליעזר אומר: קודם חצות לא ישלימו – and the Halakha is according to Rabbi Eliezer.
+צאו אכלו ושתו – and he did not say to them that they should first recite “The Great Hallel” (Psalm 136), for one should only say “The Great Hallel” with a full stomach and a satiated soul.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בשלשה פרקים בשנה וכו' – This is how it should be read: On three periods of time during the year, which are fast days, posts (i.e., divisions of popular representatives of Levites and Israelites deputized to accompany the daily services in the Temple with prayers) and Yom Kippur, that we offer up after this, Kohanim lift their hands [to bless the congregation] in each Amidah, that is, during Shaharit, Minhah and Neilah. And there is one day in each of these periods where they lift their hands four times during the day, and that is Yom Kippur, which has the Musaf prayer. And Our Mishnah is according to Rabbi Meir, who said that there is the lifting of the hands [of the Kohanim] at Minhah on fast days and posts, and every day, what is the reason why they don’t lift their hands at Minhah – because of being drunk, and today, there is no drunkenness. But Rabbi Yosi disputes this and says that we decree that Minhah of fast days is like the Minhah service of every day. And the Halakha is according to Rabbi Yosi on fast days, and on “posts” and on Yom Kippur which has the Neilah prayer, but on those fast days where we do not recite Neilah, Kohanim lift their hands at Minhah of the fast day, since it is near the setting of the sun we recite this prayer – as it is similar to Neilah, and a Minhah like this, we don’t have on every day. Therefore, they did not make decree to do this.
+בתעניות ובמעמדות – And this is how it should be read: And which are the three periods? Fast days, posts and Yom Kippur.
+ומעמדות – The men of the post would fast four days each week.
+
+Mishnah 2
+
+אלו הן מעמדות – What is the reason that it is said? What is the reason that they decreed the posts? Since it is stated (Numbers 28:2): “Command the Israelite people and say to them: Be punctilious in presenting to Me at stated times [the offerings of food due Me, as offerings by fire of pleasing odor to Me].”
+על כל משמר ומשמר היה מעמד – from part of the tribes of Israel who were divided into twenty-four sections, messengers from all Israel to stand over the sacrifices with the Kohanim and Levites of each division of Kohanim (i.e., guard).
+וישראל שבאותו משמר מתכנסין לעריהם – Those who were far from Jerusalem and were not able to go up and stand over their sacrifice with their division, we gather in the synagogues in their cities and fast and pray and read from the Torah each day the Creation Story (i.e. Genesis, chapter 1), to announce that the world stands on the Divine Service that they do in the Temple.
+
+Mishnah 3
+
+ולא היו מתענין בע"ש מפני כבוד השבת – and one does not have to mention the Sabbath itself. And not on Sundays, because it is the third day [from] the creation [of mankind], since on Friday, man was created. And on the third day of his creation, he was weaker, as it is written (Genesis 34:25): “On the third day, when they were in pain…” Alternatively, because man was given the additional soul on the Sabbath and on Saturday night it w as taken from him, if they would fast on Sunday, they would be endangered. S And on each day, the men of the post would recite the Neilah prayer.
+פרשה גדולה קורין אותה בשנים – The portion of Genesis (i.e., the Creation story), after the first person read three verses, the second person would read the third verse that the first person read and complete the [first part] of the Creation [story]. And the third person would read (Genesis 1:6): “Let there be an expanse [in the midst of the water, that is separate water from water].” On the second day, the first person reads “let there be an expanse” (Genesis 1:6), and two read (Genesis 1:9), “Let the water below the sky be gathered into one area,[that the dry land may appear],” and so too for all of them.
+בשחרית ובמוסף כו' – Here we are speaking about the rest of the posts that were outside of Jerusalem when they read the Creation story according to the appropriate manner, even on a day when there is a Musaf sacrifice, for we don’t want to trouble them. But the posts in Jerusalem, on a day where there is Musaf sacrifice, they would not recite during Musaf the Creation story as is taught in the Mishnah further on – a Musaf Sacrifice which lacks a Minhah service. And now, the Musaf sacrifice which does supersede the Minhah post which is not his, his post, all the more so.
+בשחרית ובמוסף ובמנחה כו' – This is how it should be read: At Shaharit and at Musaf when we bring a Torah scroll and read a large portion by two and a small portion with one. But at Minhah, we do not bring a Torah scroll , because of the trouble of the fast, but we recite it by heart.
+ע"ש במנחה לא היו נכנסים – [they would not enter] the synagogue and would not read [Torah] at all, since they would be troubled to prepare the needs of the Sabbath.
+
+Mishnah 4
+
+יום שיש בו הלל – like the days of Hanukkah which have Hallel (Psalms 113-118) recited on them but they don’t have Musaf. No portion was read during Shaharit if they were in Jerusalem, since they don’t have free time to do their posts (through the division of popular representatives deputized to accompany the daily services in the Temple with prayers, and also a corresponding division in the country towns, answering to the divisions of Kohanim and Levites), since [the recitation of] Hallel supersedes them.
+קרבן מוסף – Rosh Hodesh which has a Musaf sacrifice, they would not read any portion at the closing of the gates (“Neilah”), and all the more so, they would not read a portion during Musaf itself, nor at the Afternoon service which precedes Neilah, for the Musaf sacrifice would supersede them.
+קרבן עצים אין בו מנחה – that is to say, a day on which there is a sacrifice of wood, as is found above, there would be no Musaf sacrifice, which supersedes the Ma’amad (i.e., the post) for the Afternoon service, but does not [supersede] the Neilah.
+כך היה ר' יהושע שונה – The wood offering/sacrifice supersets the post of Neilah, and all the more so, it supersedes the post of the Afternoon service, as the sacrifice of the wood of the Kohanim would be offered prior to the daily continuous offering at the eventide (i.e., 3:30 pm), and if it supersedes the post of Neilah, it also supersedes the post of the Afternoon service which is near it.
+חזר ר"ע להיות שונה כדברי בן עזאי – Who thinks that the Musaf sacrifice comes from the Torah and this law is not superseded other than the post for the Afternoon service, for one should not suspect lest a sacrifice is superseded, for the words of the Torah do not require strengthening. But the sacrifice/offering of the wood, is considered like the words of the Sages, and the law is that they supersede the post of the Afternoon Service and Neilah which require strengthening, for just as they are not superseded for the sacrifice of the wood. And I did not go down to the end of the words of Maimonides, in his commentary of this Mishnah, since from his words, it appears that the men of the post would recite an additional prayer each day between Shaharit and Minhah and it is called the Musaf prayer. And this fact I did not find either in the Babylonian or the Jerusalem Talmud.
+
+Mishnah 5
+
+זמן עצי הכהנים והעם – when the [Jews] from the Diaspora made Aliyah [to the land of Israel] (i.e. after Cyrus the Great In 516 BCE permitted the Jews to return to their land) and the did not find wood in the :compartment [of the Temple for the storage of wood] and they stood and donated from their own [supply and funds] and on the day that they bring wood, they bring with them a sacrifice of donation and make that day a holiday, and such is written in the book of Ezra (Nehemiah 10:35): “We have cast lots [among] the priests, [the Levites, and the people] to bring the wood offering to the House of our God [by clans] annually at set times [in order to provide fuel for the altar of the LORD our God as is written in our Teaching].”
+וכל מי שטעה שבטו – and they did not know with whom he should go, he should go with the Children of Zatu.
+ובני גונבי עלי – The Gemara explains that once the enemies decreed religious persecution on Israel that they should not bring their First Fruits to the Temple and placed guards along the roads for this. But honest men of that generation brought baskets of First Fruits and covered them with packed figs, which are dried figs and carried them on the shoulders pestle, which is a large tree made like a club that would crush the grit (i.e., a dish of pounded grain) with which they would regularly crush the packed figs to make of them cakes of pressed figs , and when they would approach the guard, would say to them: We are going to make two cakes of pressed figs in the mortar before us with this pestle that is on our shoulders, and this is how they would bring First Fruits to Jerusalem. And because of this, they were called, “those who steal pestles,” that is to say, they steal the hearts of the guards, with the pestle that is on their shoulders, and “those who pack figs” by dint of the fact that they cut fig cakes with tools (i.e. a knife or saw), and these honest men stood another time when they (the government) decreed religious persecution against them that they should not bring wood to the pile of wood on the altar in the Temple, and established ladders and would say to the guards – to take two pigeons from this dovecote that is before us on this ladder that is on our shoulders which we are walking with, and as a result of this, they are called, “the ladder carriers that are torn down” (?) for they would bring from them wood for the pile of wood on the altar in the Temple , and all of these bring wood with the children of Zatu.
+שבו בני פרעוש שניה – For after they finished this, they would take lots as to who would be in the end, as it says (Nehemiah 10:35), “We have cast lots [among] the priests, [the Levites, and the people] to bring [the wood offering to the House of our God (by clans) annually at set times]…”
+שהיה בו הלל – Because on the first of Tevet, Hanukkah always occurs, and on Hanukkah, we recite the complete Hallel, but regarding the Hallel of Rosh Hodesh, where the recitation of Hallel is only a custom, it does supersede the post. And for this reason, Rosh Hodesh Nisan is not considered, which also has Hallel and the Musaf sacrifice and the wood sacrirfice.
+
+Mishnah 6
+
+בי"ז בתמוז נשתברו הלוחות – For behold on the sixth of Sivan, the Ten Commandmentrs were given and on the seventh in the early morning, he [i.e., Moses] went up to receive the rest of the Torah and tarried there for forty days. Hence, it was that there were found the utensils (of the Golden Calf) on the seventeenth of Tammuz and when he [I.e., Moses] came down, he smashed the Tablets.
+ובטל התמיד – for there were no longer there lambs to sacrifice, since the city had come under a siege.
+העמיד צלם בהיכל – The Amoraim in Jerusalem argued: one said, an idol of Manasseh, and we are speaking [here] about the First Temple [period], and the other said: an idol of Apostomos who was of the Grecian rulers and [this occurred] in the Second Temple [period].
+
+Mishnah 7
+
+שבת שחל ט"ב – the week in which the Ninth of Av occurs in its midst
+אסור לספר ולכבס – All that entire week until after the Fast passes.
+ובחמישי מותרים – When they would sanctify [the New Moon] by appearance, and Tisha B’Av occurred on Friday, it was permitted ot wash clothing on the Thursday before the fast because of the honor of the Shabbat.
+שני תבשילין – there is no prohibition regarding two cooked foods but rather something should not eaten raw/in its natural condition, but something that is eaten in its natural condition (i.e., raw) like milk and cheese and legumes at the time when it is moist, even though he cooked them, they are not considered like two cooked foods.
+לא יאכל בשר ולא ישתה יין – these words refer to after half the day has passed [on the eve of Tisha B’Av], and in the concluding meal [before the fast begins] where he has no intention of eating a set meal afterwards. But prior to the middle of the day, even at the concluding meal, or at the meal which is not the concluding meal, even after half the day [has passed] , it is permissible to eat two cooked foods, and with meat and wine.
+רבן שמעון בן גמליאל אומר: ישנה – If he was accustomed to eat two cooked foods, he should eat one cooked food; If he was accustomed [to drink] two glasses of wine, he should drink one glass. But the Halakha does not follow the opinion of Rabban Shimon ben Gamaliel.
+בכפיית המטה – He places the mattress on or near the floor and does not lie on it, but only on the ground. And the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+כט"ו באב – for on that [day] ended the deaths of the wilderness in the fortieth year, and on it, was abolished those guards which Jeroboam the son of Nabat had placed who prevented the Israelites from going up [to Jerusalem] on the Festivals. And on that day, those who had died in Betar were given up for burial, and on that day, they stopped cutting down trees [to provide wood] for the wood for the altar in the Temple, for from that day onward, the power of the [summer] sun weakened, and it didn’t have the power to dry the wood from its moistness.
+ויום הכפורים – for on the latter {second set] of Tablets were given, and it is the day of pardon and forgiveness.
+שאולים – for they were all borrowed , even for the rich women, so as to not embarrass those who lacked [funds to purchase them].
+טעונים טבילה – prior to their being worn, since not everyone was expert in her group lest she might have been a woman in her menses.
+יוצאות וחולות – like (Jeremiah 31:13): “Then shall maidens dance gaily, [young men and old alike. I will turn their mourning to joy, I will comfort them and cheer them in their grief].”
+במלך שלמה – The Holy One, blessed be He, whose peace is His.
+אמו – congregation of Israel
+זה מתן תורה – Yom Kippur on which were given the latter Tablets.
+זה בנין בית המקדש – which was dedicated on Yom Kippur.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Taanit/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Taanit/English/Sefaria Community Translation.txt
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@@ -0,0 +1,20 @@
+Bartenura on Mishnah Taanit
+ברטנורא על משנה תענית
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Taanit
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+The order of the fasts, how is it: It is the last seven fasts that we are dealing with. 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Taanit/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Taanit/English/merged.txt
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@@ -0,0 +1,263 @@
+Bartenura on Mishnah Taanit
+ברטנורא על משנה תענית
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Taanit
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org
+
+Bartenura on Mishnah Taanit
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+מאימתי מזכירין גבורות גשמים – Since the Mishnah teaches in the Tractate Rosh Hashanah that it happens from there that we are judged by the water on the holiday [of Sukkot], the Mishnah teaches here “from when do we mention God’s power to cause rain?” And because the rains are one of the powers of the Holy One, blessed be He, as it is written (Job 5:9-10): “Who performs great deeds which cannot be fathomed…Who gives rain to the earth,” because of this they call them “the power to cause rain [to fall].
+מיום טוב אחרון של חג – But not [during] all seven days of the holiday [of Sukkot], for rain during the days of Sukkot is a sign of a curse. There is a parable telling of a servant who came to pour a cup for his master and the master spilled the pitcher on his face, that is to say, I don’t need your service (see Mishnah Sukkah 2:9).
+אם כן – You state that we mention [God’s ability to cause the rain to fall], even though we don’t request [rain] since it implies [that we pray for rain] at its appropriate season; [for] even during the summer they mention God’s ability [to cause rain] and that you give a sign [for rain] from the first day of the holiday [of Sukkot]. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 2
+
+אין שואלין את הגשמים – that is we don’t mention the rains.
+אלא סמוך לגשמים – that is the eighth day of the holiday [of Sukkot], for from the holiday and onwards is the time for rain, and the anonymous Mishnah is like the teaching of Rabbi Yehoshua. Another explanation: Rabbi Eliezer and Rabbi Yehoshua argued above about the mentioning [of God’s power to cause] rain, but they admit that regarding the request/prayer, that is to say, “provide dew and rain” – we don’t make the request for rain until near the rainy season, that is on the third day of [the month of] Mar Cheshvan or on the seventh of it [Mar Cheshvan], as the Tannaim interpret further on in our Mishnah.
+האחרון – He who recites the Musaf prayer mentions, “who causes the rain to fall.”
+והראשון – He who recites the Morning Amidah prayer does not mention rain, but [only the prayer for] dew. And the Halakha is according to Rabbi Yehuda, and since it is taught nearby in the Mishnah that Rabbi Yehuda says that [one makes the request for rain] until Passover passes, and here Rabbi Yehuda is speaking about the first day of the holiday of Passover; [in] the last prayer [i.e. Musaf], one does not mention [the request for rain]. These are two different Tannaim according to Rabbi Yehuda.
+
+Mishnah 3
+
+בשלשה במרחשון שואלין את הגשמים – We recite “ and grant dew and rain for a blessing” in the blessing of the years (the ninth blessing of the Amidah on weekdays), and these words (of reciting the prayer “and grant dew and rain for a blessing”) are in the Land of Israel. But in the Diaspora, we don’t request [for rain] until sixth days from the autumnal equinox, and on the sixtieth day itself, we begin to pray for rain.
+האחרון שבישראל לנהר פרת – those who came up [to Jerusalem] for the festival [of Sukkot] who are returning to their homes, so that the rains don’t stop them [from traveling].
+
+Mishnah 4
+
+הגיע שבעה במרחשון – and three time periods have already passed – which are the third of Mar Cheshvan, the seventh [of Mar Cheshvan] and the seventeenth [of the month].
+התחילו היחידים – scholars/Sages
+שלש תעניות – Monday, Thursday [and the following] Monday.
+אוכלים ושותים משחשיכה – They are permitted to eat and drink all the night of the fast until the crack of dawn all the while that they are not sleeping. But after one has had one’s fixed period of sleep, it is forbidden to each or drink if one didn’t make a condition [to do so] at first prior to going to sleep. And there are those who say that eating requires a condition made. Drinking does not require a condition made, for there is no fixed period for drinking and that makes sense.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+שהן שלשה עשר תעניות על הציבור – for they already have fasted six [times] and the individual fasts are not part of the count.
+מתריעין – with Shofars
+בשני מטין – on the second of the fasts, they open the doors of the stores slightly towards evening. But they don’t take their wares outside.
+ובחמישי מותרים – to open [the stores] all day long.
+
+Mishnah 7
+
+בבנין ובנטיעה – and specifically joyous building, such as a wedding hall to conduct his wedding; or joyous planting, such as a large tree throwing a shadow (forming a tent) over the ground (see Mishnah Ohalot Chapter 8, Mishnah 2) to carry the kings underneath. But a home to live in or the planting of a tree for its fruit is permitted.
+יצא ניסן הגשמים סימן קללה – when rain did not fall at all prior to the end of Nisan. And all of these laws [apply] in the Land of Israel and areas similar to it, but the further islands – at the time when tie r rains are not like the time of the rains in the Land of Israel, each person prays for rain at the time that he needs them. And if the known time has passed and rains have not fallen, the Jewish court of that place decrees fasts on the community after individuals have fasted according to the order taught in our Mishnah.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+The order of the fasts, how is it: It is the last seven fasts that we are dealing with. 
+את התיבה – the ark which the Torah scroll is placed in, that is to say, we had a modest utensil which was despised by our sins And why is it brought to the city street? To say, we cried out in private in the synagogue and we were not answered; we will despise ourselves in public in the city street.
+אפר מקלה – ashes from the burning, and because dust is called ashes, the Mishnah teaches, אפר מקלה – ashes from the roast (i.e. vegetable ashes) and because dust is called ashes, for here, it is necessary that they are ashes specifically in order that the Holy One, blessed be He remember the Binding of Israc and be merciful [upon us].
+על גבי התיבה – because as it is written (Isaiah 63:9): “In all their troubles He was troubled, [and the angel of His Presence delivered them…].”
+ובראש הנשיא וכו' – But they themselves do not take, in order that they be even more embarrassed, since one who is embarrassed on his own is not the same as one who is embarrassed by others.
+דברי כבושים – words that conquer the heart of a person to return him to the good.
+ובקבלה – the words of the prophets.
+
+Mishnah 2
+
+ורגיל – who knows the order of prayer.
+ויש לו בנים וביתן ריקן – But his home lacks what to support his children, and because his soul is in grief, he prays with spiritual intention; alternatively, his home is empty from sin, for a bad name has not gone - out during his youth about him.
+ומוסיפין עליהם שש – between [the blessing] “who redeems [Israel] (the fifth blessing of the weekday Amidah) and [the blessing] “who heals [the infirm of his people Israel] (the eighth blessing of the weekday Amidah), he recites these six blessings.
+
+Mishnah 3
+
+זכרונות ושופרות – all the Biblical verses like we recite on Rosh Hashanah.
+ואומר חותמיהן – After the [Biblical verses] of Zikhronot/God remembers, the concluding blessing for that section and after [the Biblical verses of] Shofarot/God redeems through the sound of the Shofar, the concluding blessing for that section, and after all of them as it explains further on.
+
+Mishnah 4
+
+על הראשונה – in [the seventh blessing of the Amidah] “who redeems Israel” , he begins to enlengthen, and even though it is not part of the number six, he recites it first, because in it he begins to add and enlengthen.
+על השביעית – of the blessings that he lengthens, but the blessings that he adds because of the fast day are only six, for the first blessing which is “who redeems Israel” of the Shemonah Eshreh which he lengthens.
+מי שענה את דוד ואת שלמה בנו – And even though that Jonah [came] after David and Solomon. Nevertheless, we place them first, because it is necessary to close the blessing at its conclusion, “Blessed be…who has mercy on the Land,” for David and Solomon his son are they who prayed over the Land of Israel; David [as it is written concerning him] (II Samuel 21:1): “There was a famine during the reign of David, [year after year for three years],” ; and Solomon [as it is written concerning him] (I Kings 8:37): “So, too, if there is a famine in the land, [if there is pestilence, blight, mildew, locusts or caterpillars…].”
+
+Mishnah 5
+
+בימי רבי חלפתא – This was in Sepphoris.
+ולא ענו אחריו אמן – As our tradition reads it, because In the Temple, they would not answer Amen after every blessing but rather “Praised be the name of the God’s glorious kingdom forever and ever>’ as we read in the Gemara of Berakhot in the Chapter “HaRoeh” (ninth chapter). And these were not in the Temple and they behaved as they would in the Temple.
+תקעו בני אהרן תקעו – The sexton of the synagogue would say to them such each and every blessing.
+לא היינו נוהגין כן – That they would not say “Amen” [at the conclusion of each blessing] but rather, “Praised be the name of God’s glorious kingdom forever and ever.”
+אלא בשער המזרח – at the eastern gate of the Temple Mount and at the eastern gate of the Temple Courtyard (which had seven gates – See Mishnah Middot Chapter 1, Mishnah 4). For they would mention God’s special name (i.e., the Tetragrammaton) at the conclusion of each blessing and it was not sufficient to say “Amen.” And this is not to say that they did not have the practice of sounding the Shofar other than in the Temple, for they clearly did sound the Shofar outside [of Jerusalem], as is proven in this Tractate and in Rosh Hashanah, and the Halakha is according to the Sages.
+
+Mishnah 6
+
+אנשי משמר – there were twenty-four priestly divisions and each division serves on its week.
+אנשי בית אב – Each division is divided into seven distinct units corresponding to the days of the week. Each one serves on its particular day.
+מתענין ולא משלימין – The first fasts were not so stringent. Therefore they would not complete them for if the service was that weighty on the men of a particular priestly division that they were doing that day, others would come to help them so that they would have the strength to serve [appropriately].
+
+Mishnah 7
+
+אנשי משמר מותרין לשתות יין – This is not referring to the fast, but it is these are speaking of the membes of the division that they bring it here.
+בלילות – that we should not fear lest the service become too heavy on the men of each division who served daily at night where they [i.e., others] would need to come to assist them.
+לא ביום ולא בלילה – since they had to bring up all night fats and limbs that sprang from the altar.
+אנשי מעמד – these were Israelites who were set up in Jerusalem and stood over the sacrifices of their brethren and would pray that it would be accepted with favor. And during the time of the Divine Service, representatives from all Israel would stand there, for how could the sacrifice of a person be offered and he was not standing by it, as the Bible states (Numbers 28:2): “…Be punctilious in presenting to Me at stated times.” For the Israelite, it was a commandment that they should stand over the Kohanim at the time of Divine Worship.
+אסורים לספר ולכבס – When they entered into their division, all the entire week, in order that they should cut their hair prior to that, therefore they would not enter their division while they look repulsive.
+ובחמישי – in the midst of their division service [on the given Thursday]. מותרים – it is the manner of most people to get their hair cut on Thursday and not put off shaving/cutting their hair until Friday because of the pain-staking preparations.
+
+Mishnah 8
+
+כל הכתוב במגילת תענית – days in which miracles were performed for Israel during the Second Temple period and they established holidays. There is a day where one only does not fast on them and there are days in which they were more stringent by not giving eulogies on them, and those in which they were more stringent, it was forbidden to give eulogies.
+לפניו אסור – to give eulogies [on the day before], lest they come to do this on the holy day itself [where it was absolutely forbidden].
+לאחריו מותר – since the holiday passed, we are not concerned. And we establish for ourselves [today] since the Scroll of Fasts has been voided, that all of the days that were written there to not fast or to give eulogies on them – all of them are permissible [now] to fast and give eulogies [on them], except for Hanukkah [25 Kislev to 2/3 Tevet] and Purim [i.e. 14 Adar or 15 Adar in a walled city from the time of Joshua] , which in which giving eulogies and fasting are prohibited, but on the days before them and after them, it is permissible.
+
+Mishnah 9
+
+שלא להפקיע את השערים – When we see that store owners would purchase two large meals at the conclusion of the fifth day of the week (i.e., Thursday), one for the night of the fast and one for Shabat, people would think that there a famine is coming in the world causing prices to rise and unsettling the market. But when they started to fast on Mondays, people knew that it was none other than because of [the need to] fast [for rain to fall]. Another explanation: that they should not say that if the Jewish court did not see that the famine is coming, they would not have pushed to decree a fast now so close to Shabbat, and because of that, the prices would rise and the market became unsettled.
+
+Mishnah 10
+
+ואם התחילו – that they decreed these fasts earlier than this and began to fast on the trouble, even one day, and one of these days came up, we don’t halt [from fasting].
+מודה הוא שאין משלימין – to fast on them the entire day, but he eats in the evening close to sunset.
+וכן ט' באב שחל להיות בערב שבת – such as at the time when the Jewish court would establish [the months] through visual [sighting of the New Moon]. But he would eat in the evening near sunset because of the honor of the Sabbath, so that he would not enter the Sabbath while he is hungry. But the Halakha is not according to Rabbi Meir but rather, we complete the fast. Similarly, Tisha B’Av that occurs on a Friday, we complete the fast (Note: Today, this situation would never arise due to the fact that the first day of Passover is always the same day of the week as Passover, and the first day of Passover can never fall on a Friday, since the tine and edicts of Hillel II in the fourth century CE).
+
+Chapter 3
+
+
+
+Mishnah 1
+
+סדר תעניות האלו – that are mentioned in the chapter above, are not observed other than for the rainfall in the autumn. If the three times of the early rainfall passed, which are the third of Marcheshvan, the seventh [of Marcheshvan] and the seventeenth [of Marcheshvan] and rain did not fall, then individuals would fast, and afterwards, the community would [observe] thirteen fasts according to the order that was mentioned.
+אבל – if rains fell at their appropriate time and the seeds sprouted and changed, such as in place of wheat came thorns and in place of barley came the early stages of ripening, or another change.
+מתריעין עליהם מיד – with the first fast, for all the stringency related to the latter fasts are practiced immediately on the first fast.
+בין גשם לגשם—between the rainfall in the autumn and the second period.
+מכת בצורת – it is a sign of drought [of rain in season].
+
+Mishnah 2
+
+ירדו לצמחים ולא לאילן – such as it would rain gently, which is good for plants and grasses but is not sufficient for trees.
+לאילן ולא לצמחים – that [rain] fell with great force 
+for cisterns, ditches/pits and caves.
+
+Mishnah 3
+
+וכל סביבותיה מתענות – since that city where rain did not fall would have to go to buy grain in a city where [rain] fell and there would be famine.
+
+Mishnah 4
+
+מפולת – which have healthy walls fall, but those [walls] that were in disrepair/defective (Taanit 20b) are not the falling of houses [mentioned].
+
+Mishnah 5
+
+בכל מקום – and even those cities that were very far away from it, as the reason explained at the end [of the Mishnah] because of a continuing plague.
+שדפון – wind that destroys the grain and empties it of seed.
+ירקון – grain whose surface becomes pale; and there are those who explain [the word] ירקון as an illness that changes the face of man to be like the appearance of the vegetation of the field.
+ועל חיה רעה – that appears in the daytime on the settlement.
+ועל החרב – armies passing from place to place, and even though they are not coming to fight with that city.
+
+Mishnah 6
+
+לעריהן – to the Land of Israel
+כמלוא פי תנור – that was struck by blast (i.e., emptied of grain) of so much grain that it would been capable to make of it bread to fill [the mouth of] the oven.
+באשקלון – in the land of the Philistines
+ועל שאכלו זאבים – which is an wild beast which continually does damage
+על שנראה – that came in the city
+
+Mishnah 7
+
+המטרפת – beaten down and broken , like an egg that is beaten in a bowl
+לעזרה – to gather the people that they should come to help and save. Therefore, we do not sound the Shofar or trumpets regarding them on Shabbat, unless it is was [absolutely] necessary to sound the Shofar to gather the people [together]. But they would fast and cry out and supplicate [God] on their behalf on Shabbat.
+שמעון התימני – He was from Yemen.
+אף על הדבר – they would sound the Shofar on Shabbat.
+ולא הודו לו חכמים - to sound the Shofar on Shabbat for [the plague of] pestilence, but they would sound the Shofar for it on weekdays.
+
+Mishnah 8
+
+חוץ מרוב גשמים – it did not rain so much that it ruined the grain, but it already rained a lot that we have no further need for them and they are troublesome for people.
+תנורי פסחים – they are of earthenware and they are carried from place to place.
+שלא ימוקו – [they wouldn’t become soft] because of the [large amount of] rain
+עג עוגה – he made the circular incision/tracing on the ground, like a circle
+גשמי בורות – plenty of rain to fill the cisterns.
+אם נמחית – if it was entirely covered with water
+אבן טועים – a stone which was in Jerusalem – for whomever would find something had to stand on it and announce “I found this thing.” And [people] would come up and give its “signs” and take them, and that stone which was called “The Stone of Losers (Claims). And I found written that it was very high and that it was not possible for rains to cover it other than if a flood came to the world.
+לנדות – that we excommunicate on account of his great honor.
+מתחטא – on his rebellious conduct.
+
+Mishnah 9
+
+רבי אליעזר אומר: קודם חצות לא ישלימו – and the Halakha is according to Rabbi Eliezer.
+צאו אכלו ושתו – and he did not say to them that they should first recite “The Great Hallel” (Psalm 136), for one should only say “The Great Hallel” with a full stomach and a satiated soul.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בשלשה פרקים בשנה וכו' – This is how it should be read: On three periods of time during the year, which are fast days, posts (i.e., divisions of popular representatives of Levites and Israelites deputized to accompany the daily services in the Temple with prayers) and Yom Kippur, that we offer up after this, Kohanim lift their hands [to bless the congregation] in each Amidah, that is, during Shaharit, Minhah and Neilah. And there is one day in each of these periods where they lift their hands four times during the day, and that is Yom Kippur, which has the Musaf prayer. And Our Mishnah is according to Rabbi Meir, who said that there is the lifting of the hands [of the Kohanim] at Minhah on fast days and posts, and every day, what is the reason why they don’t lift their hands at Minhah – because of being drunk, and today, there is no drunkenness. But Rabbi Yosi disputes this and says that we decree that Minhah of fast days is like the Minhah service of every day. And the Halakha is according to Rabbi Yosi on fast days, and on “posts” and on Yom Kippur which has the Neilah prayer, but on those fast days where we do not recite Neilah, Kohanim lift their hands at Minhah of the fast day, since it is near the setting of the sun we recite this prayer – as it is similar to Neilah, and a Minhah like this, we don’t have on every day. Therefore, they did not make decree to do this.
+בתעניות ובמעמדות – And this is how it should be read: And which are the three periods? Fast days, posts and Yom Kippur.
+ומעמדות – The men of the post would fast four days each week.
+
+Mishnah 2
+
+אלו הן מעמדות – What is the reason that it is said? What is the reason that they decreed the posts? Since it is stated (Numbers 28:2): “Command the Israelite people and say to them: Be punctilious in presenting to Me at stated times [the offerings of food due Me, as offerings by fire of pleasing odor to Me].”
+על כל משמר ומשמר היה מעמד – from part of the tribes of Israel who were divided into twenty-four sections, messengers from all Israel to stand over the sacrifices with the Kohanim and Levites of each division of Kohanim (i.e., guard).
+וישראל שבאותו משמר מתכנסין לעריהם – Those who were far from Jerusalem and were not able to go up and stand over their sacrifice with their division, we gather in the synagogues in their cities and fast and pray and read from the Torah each day the Creation Story (i.e. Genesis, chapter 1), to announce that the world stands on the Divine Service that they do in the Temple.
+
+Mishnah 3
+
+ולא היו מתענין בע"ש מפני כבוד השבת – and one does not have to mention the Sabbath itself. And not on Sundays, because it is the third day [from] the creation [of mankind], since on Friday, man was created. And on the third day of his creation, he was weaker, as it is written (Genesis 34:25): “On the third day, when they were in pain…” Alternatively, because man was given the additional soul on the Sabbath and on Saturday night it w as taken from him, if they would fast on Sunday, they would be endangered. S And on each day, the men of the post would recite the Neilah prayer.
+פרשה גדולה קורין אותה בשנים – The portion of Genesis (i.e., the Creation story), after the first person read three verses, the second person would read the third verse that the first person read and complete the [first part] of the Creation [story]. And the third person would read (Genesis 1:6): “Let there be an expanse [in the midst of the water, that is separate water from water].” On the second day, the first person reads “let there be an expanse” (Genesis 1:6), and two read (Genesis 1:9), “Let the water below the sky be gathered into one area,[that the dry land may appear],” and so too for all of them.
+בשחרית ובמוסף כו' – Here we are speaking about the rest of the posts that were outside of Jerusalem when they read the Creation story according to the appropriate manner, even on a day when there is a Musaf sacrifice, for we don’t want to trouble them. But the posts in Jerusalem, on a day where there is Musaf sacrifice, they would not recite during Musaf the Creation story as is taught in the Mishnah further on – a Musaf Sacrifice which lacks a Minhah service. And now, the Musaf sacrifice which does supersede the Minhah post which is not his, his post, all the more so.
+בשחרית ובמוסף ובמנחה כו' – This is how it should be read: At Shaharit and at Musaf when we bring a Torah scroll and read a large portion by two and a small portion with one. But at Minhah, we do not bring a Torah scroll , because of the trouble of the fast, but we recite it by heart.
+ע"ש במנחה לא היו נכנסים – [they would not enter] the synagogue and would not read [Torah] at all, since they would be troubled to prepare the needs of the Sabbath.
+
+Mishnah 4
+
+יום שיש בו הלל – like the days of Hanukkah which have Hallel (Psalms 113-118) recited on them but they don’t have Musaf. No portion was read during Shaharit if they were in Jerusalem, since they don’t have free time to do their posts (through the division of popular representatives deputized to accompany the daily services in the Temple with prayers, and also a corresponding division in the country towns, answering to the divisions of Kohanim and Levites), since [the recitation of] Hallel supersedes them.
+קרבן מוסף – Rosh Hodesh which has a Musaf sacrifice, they would not read any portion at the closing of the gates (“Neilah”), and all the more so, they would not read a portion during Musaf itself, nor at the Afternoon service which precedes Neilah, for the Musaf sacrifice would supersede them.
+קרבן עצים אין בו מנחה – that is to say, a day on which there is a sacrifice of wood, as is found above, there would be no Musaf sacrifice, which supersedes the Ma’amad (i.e., the post) for the Afternoon service, but does not [supersede] the Neilah.
+כך היה ר' יהושע שונה – The wood offering/sacrifice supersets the post of Neilah, and all the more so, it supersedes the post of the Afternoon service, as the sacrifice of the wood of the Kohanim would be offered prior to the daily continuous offering at the eventide (i.e., 3:30 pm), and if it supersedes the post of Neilah, it also supersedes the post of the Afternoon service which is near it.
+חזר ר"ע להיות שונה כדברי בן עזאי – Who thinks that the Musaf sacrifice comes from the Torah and this law is not superseded other than the post for the Afternoon service, for one should not suspect lest a sacrifice is superseded, for the words of the Torah do not require strengthening. But the sacrifice/offering of the wood, is considered like the words of the Sages, and the law is that they supersede the post of the Afternoon Service and Neilah which require strengthening, for just as they are not superseded for the sacrifice of the wood. And I did not go down to the end of the words of Maimonides, in his commentary of this Mishnah, since from his words, it appears that the men of the post would recite an additional prayer each day between Shaharit and Minhah and it is called the Musaf prayer. And this fact I did not find either in the Babylonian or the Jerusalem Talmud.
+
+Mishnah 5
+
+זמן עצי הכהנים והעם – when the [Jews] from the Diaspora made Aliyah [to the land of Israel] (i.e. after Cyrus the Great In 516 BCE permitted the Jews to return to their land) and the did not find wood in the :compartment [of the Temple for the storage of wood] and they stood and donated from their own [supply and funds] and on the day that they bring wood, they bring with them a sacrifice of donation and make that day a holiday, and such is written in the book of Ezra (Nehemiah 10:35): “We have cast lots [among] the priests, [the Levites, and the people] to bring the wood offering to the House of our God [by clans] annually at set times [in order to provide fuel for the altar of the LORD our God as is written in our Teaching].”
+וכל מי שטעה שבטו – and they did not know with whom he should go, he should go with the Children of Zatu.
+ובני גונבי עלי – The Gemara explains that once the enemies decreed religious persecution on Israel that they should not bring their First Fruits to the Temple and placed guards along the roads for this. But honest men of that generation brought baskets of First Fruits and covered them with packed figs, which are dried figs and carried them on the shoulders pestle, which is a large tree made like a club that would crush the grit (i.e., a dish of pounded grain) with which they would regularly crush the packed figs to make of them cakes of pressed figs , and when they would approach the guard, would say to them: We are going to make two cakes of pressed figs in the mortar before us with this pestle that is on our shoulders, and this is how they would bring First Fruits to Jerusalem. And because of this, they were called, “those who steal pestles,” that is to say, they steal the hearts of the guards, with the pestle that is on their shoulders, and “those who pack figs” by dint of the fact that they cut fig cakes with tools (i.e. a knife or saw), and these honest men stood another time when they (the government) decreed religious persecution against them that they should not bring wood to the pile of wood on the altar in the Temple, and established ladders and would say to the guards – to take two pigeons from this dovecote that is before us on this ladder that is on our shoulders which we are walking with, and as a result of this, they are called, “the ladder carriers that are torn down” (?) for they would bring from them wood for the pile of wood on the altar in the Temple , and all of these bring wood with the children of Zatu.
+שבו בני פרעוש שניה – For after they finished this, they would take lots as to who would be in the end, as it says (Nehemiah 10:35), “We have cast lots [among] the priests, [the Levites, and the people] to bring [the wood offering to the House of our God (by clans) annually at set times]…”
+שהיה בו הלל – Because on the first of Tevet, Hanukkah always occurs, and on Hanukkah, we recite the complete Hallel, but regarding the Hallel of Rosh Hodesh, where the recitation of Hallel is only a custom, it does supersede the post. And for this reason, Rosh Hodesh Nisan is not considered, which also has Hallel and the Musaf sacrifice and the wood sacrirfice.
+
+Mishnah 6
+
+בי"ז בתמוז נשתברו הלוחות – For behold on the sixth of Sivan, the Ten Commandmentrs were given and on the seventh in the early morning, he [i.e., Moses] went up to receive the rest of the Torah and tarried there for forty days. Hence, it was that there were found the utensils (of the Golden Calf) on the seventeenth of Tammuz and when he [I.e., Moses] came down, he smashed the Tablets.
+ובטל התמיד – for there were no longer there lambs to sacrifice, since the city had come under a siege.
+העמיד צלם בהיכל – The Amoraim in Jerusalem argued: one said, an idol of Manasseh, and we are speaking [here] about the First Temple [period], and the other said: an idol of Apostomos who was of the Grecian rulers and [this occurred] in the Second Temple [period].
+
+Mishnah 7
+
+שבת שחל ט"ב – the week in which the Ninth of Av occurs in its midst
+אסור לספר ולכבס – All that entire week until after the Fast passes.
+ובחמישי מותרים – When they would sanctify [the New Moon] by appearance, and Tisha B’Av occurred on Friday, it was permitted ot wash clothing on the Thursday before the fast because of the honor of the Shabbat.
+שני תבשילין – there is no prohibition regarding two cooked foods but rather something should not eaten raw/in its natural condition, but something that is eaten in its natural condition (i.e., raw) like milk and cheese and legumes at the time when it is moist, even though he cooked them, they are not considered like two cooked foods.
+לא יאכל בשר ולא ישתה יין – these words refer to after half the day has passed [on the eve of Tisha B’Av], and in the concluding meal [before the fast begins] where he has no intention of eating a set meal afterwards. But prior to the middle of the day, even at the concluding meal, or at the meal which is not the concluding meal, even after half the day [has passed] , it is permissible to eat two cooked foods, and with meat and wine.
+רבן שמעון בן גמליאל אומר: ישנה – If he was accustomed to eat two cooked foods, he should eat one cooked food; If he was accustomed [to drink] two glasses of wine, he should drink one glass. But the Halakha does not follow the opinion of Rabban Shimon ben Gamaliel.
+בכפיית המטה – He places the mattress on or near the floor and does not lie on it, but only on the ground. And the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+כט"ו באב – for on that [day] ended the deaths of the wilderness in the fortieth year, and on it, was abolished those guards which Jeroboam the son of Nabat had placed who prevented the Israelites from going up [to Jerusalem] on the Festivals. And on that day, those who had died in Betar were given up for burial, and on that day, they stopped cutting down trees [to provide wood] for the wood for the altar in the Temple, for from that day onward, the power of the [summer] sun weakened, and it didn’t have the power to dry the wood from its moistness.
+ויום הכפורים – for on the latter {second set] of Tablets were given, and it is the day of pardon and forgiveness.
+שאולים – for they were all borrowed , even for the rich women, so as to not embarrass those who lacked [funds to purchase them].
+טעונים טבילה – prior to their being worn, since not everyone was expert in her group lest she might have been a woman in her menses.
+יוצאות וחולות – like (Jeremiah 31:13): “Then shall maidens dance gaily, [young men and old alike. I will turn their mourning to joy, I will comfort them and cheer them in their grief].”
+במלך שלמה – The Holy One, blessed be He, whose peace is His.
+אמו – congregation of Israel
+זה מתן תורה – Yom Kippur on which were given the latter Tablets.
+זה בנין בית המקדש – which was dedicated on Yom Kippur.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Taanit/Hebrew/On Your Way.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Taanit/Hebrew/On Your Way.txt
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@@ -0,0 +1,258 @@
+Bartenura on Mishnah Taanit
+ברטנורא על משנה תענית
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה תענית
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מאימתי מזכירין גבורות גשמים.</b> איידי דתנא במסכת ר"ה דסליק מינה ובחג נידונין על המים, תנא הכא מאימתי מזכירין גבורות גשמים. ולפי שהגשמים אחת מגבורותיו של הקב"ה דכתיב (איוב ה ט-י) עושה גדולות ואין חקר הנותן מטר על פני ארץ, משום הכי קרי להו גבורות גשמים: 
+<b>מיום טוב אחרון של חג.</b> אבל כל שבעת ימי החג לא, שהגשמים לימי סוכה סימן קללה. משל לעבד שבא למזוג כוס לרבו ושפך לו רבו קיתון על פניו, כלומר אי אפשי בשמושך:
+<b>אם כן.</b> אתה אומר מזכירין אע״פ שאין שואלין הואיל ומשמע בעונתו, אפילו בקיץ יזכירו, ומה אתה נותן סימן מיו״ט ראשון. והלכה כרבי יהושע:   
+
+Mishnah 2
+
+<b>אין שואלין את הגשמים.</b> היינו אין מזכירין את הגשמים:
+<b>אלא סמור לגשמים.</b> דהיינו יום ח׳ של חג, דמן החג ואילך זמן גשמים הוא. וסתמא כרבי יהושע. פירוש אחר רבי אליעזר ורבי יהושע דפליגי לעיל בהזכרת גשמים, מודים הם לענין שאלה דהיינו לומר ותן טל ומטר, שאין שואלין אותן אלא סמוך לגשם, דהיינו בג׳ במרחשון או בז׳ בו. כדמפרשי תנאי לקמן במתניתין:
+<b>האחרון.</b> המתפלל תפלת מוסף מזכיר מוריד הגשם:
+<b>והראשון.</b> המתפלל תפלת שחרית אינו מזכיר גשם אלא טל. והלכה כרבי יהודה. והא דתנן בסמוך רבי יהודה אומר עד שיעבור הפסח, והכא קאמר רבי יהודה ביו״ט הראשון של פסח האחרון אינו מזכיר, תרי תנאי נינהו ואליבא דר״י: 
+
+Mishnah 3
+
+<b>בשלשה במרחשון שואלין את הגשמים.</b> אומרים ותן טל ומטר בברכת השנים. והני מילי בארץ ישראל, אבל בגולה אין שואלים עד ששים יום לתקופת תשרי, וביום ששים עצמו מתחילין לשאול הגשמים:
+<b>האחרון שבישראל לנהר פרת.</b> אותן שעלו לרגל החוזרים לבתיהן, ולא יפסיקום הגשמים: 
+
+Mishnah 4
+
+<b>הגיע שבעה עשר במרחשון.</b> וכבר עברו ג׳ זמנים, שהן ג׳ במרחשון. וז, וי״ז:
+<b>התחילו היחידים.</b> תלמידי חכמים:
+<b>שלש תעניות.</b> שני וחמישי ושני:
+<b>אוכלים ושותים משחשיכה.</b> מותר להם לאכול ולשתות כל ליל התענית עד שיעלה עמוד השחר כל זמן שלא ישן. אבל לאחר שישן שינת קבע אסור לאכול ולשתות אם לא התנה מתחלה קודם שישן. ואית דאמרי דאכילה בעי תנאי, שתיה לא בעי תנאי דאין קבע לשתיה. והכי מסתברא: 
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+ששהן שלשה עשר תעניות על הצבור. שכבר התענו שש, ותעניות דיחידים אינם מן המנין:
+<b>מתריעין.</b> בשופרות:
+<b>בשני מטין.</b> בשני של תענית פותחין דלתי החנויות קצת לעת ערב, אבל אין מוציאין סחורתן לחוץ:
+<b>ובחמישי מותרים.</b> לפתוח כל היום: 
+
+Mishnah 7
+
+<b>בבנין ובנטיעה.</b> ודוקא בנין של שמחה כגון בית חתנות לעשות בו חופתו, ונטיעה של שמחה כגון אילן גדול המיסך על הארץ לטייל המלכים תחתיו. אבל בית לדור בו, ונטיעת אילן לפירותיו מותר:
+<b>יצא ניסן הגשמים סימן קללה.</b> כשלא ירדו כלל קודם [שיצא] ניסן. וכל הדינים הללו בארץ ישראל וכיוצא בה, אבל האיים הרחוקים שזמן הגשמים שלהם אינו כזמן הגשמים של ארץ ישראל, כל אחד ואחד שואל הגשמים בזמן שהוא צריך להם, ואם עבר אותו הזמן הידוע להן ולא ירדו גשמים, בית דין של אותו מקום גוזרים תעניות על הצבור אחר שהתענו היחידים כסדר השנוי במתניתין:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>סדר תעניות כיצד.</b> בשבע תעניות אחרונות קא מיירי:
+<b>את התיבה.</b> הארון שספר תורה מונח בו, כלומר כלי צנוע היה לנו ונתבזה בעוונינו. ולמה לרחובה של עיר, לומר, צעקנו בצנעה בבית הכנסת ולא נענינו, נבזה עצמנו בפרהסיא ברחובה של עיר:
+<b>אפר מקלה.</b> אפר שרפה. ומשום דעפר נמי אקרי אפר תנא אפר מקלה, דהכא צריך שיהיה אפר ממש כדי שיזכור הקב״ה עקידתו של יצחק וירחם:
+<b>על גבי התיבה.</b> משום דכתיב (ישעיהו ס״ג:ט׳) בכל צרתם לו צר:
+<b>ובראש הנשיא וכו׳</b> והן עצמן אינם נוטלים, כדי שיתביישו יותר, לפי שאינו דומה מתבייש מעצמו למתבייש מאחרים:
+<b>דברי כבושים.</b> דברים שכובשין לבו של אדם להחזירו למוטב:
+<b>ובקבלה.</b> בדברי הנביאים: 
+
+Mishnah 2
+
+<b>ורגיל.</b> היודע סדר תפלה:
+<b>ויש לו בנים וביתו ריקן.</b> שאין בביתו במה לפרנס את בניו, ומתוך שנפשו עגומה עליו מתפלל בכוונה. א״נ ביתו ריקן מן העבירות, שלא יצא עליו שם רע בילדותו:
+<b>ומוסיפין עליהם שש.</b> בין גואל לרופא אומר ו׳ ברכות הללו: 
+
+Mishnah 3
+
+<b>זכרונות ושופרות.</b> כל הפסוקים כמו שאומרים בראש השנה:
+<b>ואומר חותמיהן.</b> אחר זכרונות חתימת זכרונות, ואחר שופרות חתימת שופרות, וכן אחר כולם כדמפרש ואזיל: 
+
+Mishnah 4
+
+<b>על הראשונה.</b> בגואל ישראל הוא מתחיל להאריך. ואע״פ שאינה ממנין שש קורא אותה ראשונה, לפי שבה מתחיל להוסיף ולהאריך:
+<b>על השביעית.</b> לברכות שמאריך בהן. אבל הברכות שמוסיפין בשביל התענית אינן אלא שש, שברכה ראשונה שהיא גואל ישראל דשמנה עשרה היא אלא שמאריך בה:
+<b>מי שענה את דוד ואת שלמה בנו.</b> ואע״ג דיונה בתר דוד ושלמה היה. מ״מ מקדים ליה ברישא, משום דבעי למחתם בסוף הברכות ברוך המרחם על הארץ, ודוד ושלמה בנו הם שהתפללו על ארץ ישראל. דוד, ויהי רעב בימי דוד כו׳ (שמואל ב כ״א:א׳) ושלמה, רעב כי יהיה בארץ (מלכים א ח׳:ל״ז):   
+
+Mishnah 5
+
+<b>בימי רבי חלפתא.</b> בצפורי היה:
+<b>ולא ענו אחריו אמן גרסינן.</b> לפי שבמקדש לא היו עונין אמן אחר כל ברכה אלא בשכמל״ו כדאמרינן בגמרא בברכות פרק הרואה. ואלו לא במקדש היו ועשו כדרך שעושים במקדש:
+<b>תקעו בני אהרן תקעו.</b> חזן הכנסת אומר להם כך על כל ברכה וברכה:
+<b>לא היינו נוהגין כן.</b> שלא לענות אמן אלא בשכמל״ו:
+<b>אלא בשער המזרח.</b> שער מזרח של הר הבית ושער המזרח של עזרה. לפי שהיו מזכירין שם המפורש בחתימת הברכה ולא סגי בעניית אמן. ואין לומר לא היו נוהגין לתקוע אלא במקדש, דודאי תוקעין בגבולין, כדמוכח בהך מסכתא ובר״ה. והלכה כחכמים: 
+
+Mishnah 6
+
+<b>אנשי משמר.</b> כ״ד משמרות כהונה היו, כל משמר עובד בשבת שלו:
+<b>אנשי בית אב.</b> המשמר מתחלק לשבעה בתי אבות כמנין ימות השבוע, כל אחד עובד יומו:
+<b>מתענין ולא משלימין.</b> שתעניות הראשונות אינן חמורין כ״כ, ולפיכך אין משלימין שאם תכבד העבודה על אנשי בית אב שהיו עובדין אותו היום יבואו אלו לסייען ויהא בהן כח לעבוד: 
+
+Mishnah 7
+
+<b>אנשי משמר מותרים לשתות יין.</b> לאו גבי תענית קאי, אלא איידי דאיירי בבני משמר מייתי לה הכא:
+<b>בלילות.</b> שאין לחוש שמא תכבד העבודה על אנשי בית אב בלילה ויצטרכו אלו לבא לסייעם:
+<b>לא ביום ולא בלילה.</b> לפי שהיו צריכין להעלות כל הלילה אברים ופדרים שפקעו מעל המזבח:
+<b>אנשי מעמד.</b> הם ישראלים הקבועים בירושלים ועומדים על קרבן אחיהם ומתפללין שיהא מקובל ברצון. ועומדים שם בשעת העבודה שלוחים מכל ישראל, דהיאך קרבנו של אדם קרב והוא אינו עומד על גביו והכתוב אומר (במדבר כ״ח:ב׳) תשמרו להקריב לי במועדו, לישראל מצוה שיעמדו על הכהנים בשעת עבודה:
+<b>אסורים לספר ולכבס.</b> משנכנסו למשמרתם, כל אותה שבת, כדי שיספרו קודם לכן ולא יכנסו למשמרתן כשהן מנוולים:
+<b>ובחמישי.</b> שבתוך משמרתן מותרים שדרך [רוב] בני אדם לספר בחמישי ואין ממתינין לספר בע״ש מפני הטורח:
+
+Mishnah 8
+
+<b>כל הכתוב במגילת תענית.</b> ימים שנעשו בהם ניסים לישראל בבית שני וקבעו ימים טובים. אית יומא דלא להתענאה בהון בלבד ואית יומי דחמירי טפי דלא למספד בהון. ואותן שהן חמורים ואסורים בהספד. 
+<b>לפניו אסור</b> בהספד, דלמא אתי למעבד הכי ביו״ט גופיה. 
+<b>לאחריו מותר</b> דכיון דעבר יום טוב לא חיישינן. ואנן קיי״ל דבטלה מגילת תענית, וכל אותן הימים הכתובים שם דלא להתענאה ודלא למספד, כולן מותרין בהספד ותענית, חוץ מחנוכה ופורים שאסורין בהספד ותענית. וימים שלפניהם ואחריהם מותר:   
+
+Mishnah 9
+
+<b>שלא להפקיע את השערים.</b> כשרואין בעלי חנויות שקונין למוצאי חמישי שתי סעודות גדולות, אחת לליל התענית ואחת לשבת, יהיו סבורין שבא רעב לעולם ומיקרין ומפקיעין השער. אבל משהתחילו להתענות בשני, יודעים שאינו אלא מפני התענית, פ״א שלא יאמרו אם לא שראו ב״ד שהרעב בא, לא היו דוחקים לגזור תענית עתה סמוך לשבת, ומפני כן ייקרו ויפקיעו השער: 
+
+Mishnah 10
+
+<b>ואם התחילו.</b> שגזרו התעניות קודם לכן והתחילו להתענות על הצרה אפילו יום אחד ופגע בהן אחד מאלו הימים אין מפסיקין:
+<b>מודה הוא שאין משלימין.</b> להתענות בהן כל היום, אלא אוכל בערב סמוך לשקיעת החמה:
+<b>וכן ט׳ באב שחל להיות בערב שבת.</b> כגון בזמן שהיו ב״ד קובעים ע״פ הראייה, אוכל בערב סמוך לשקיעת החמה, מפני כבוד השבת שלא יכנס לשבת כשהוא רעב. ואין הלכה כר׳ מאיר אלא מתענין ומשלימין. וכן ט׳ באב שחל להיות בערב שבת מתענה ומשלים:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>סדר תעניות האלו.</b> האמורין בפרקין דלעיל, אינו אלא ברביעה ראשונה, אם עברו שלשה זמנין של רביעה של יורה, שהם ג׳ במרחשון וז׳ וי״ז ולא ירדו גשמים, אז היו מתענין יחידים, ואח״כ מתענין הצבור י״ג תעניות על הסדר שאמר:
+<b>אבל.</b> ירדו גשמים בעתן וצמחו הזרעים ונשתנו, כמו תחת חטה יצא חוח תחת שעורה באשה, או שינוי אחר:
+<b>מתריעין עליהם מיד.</b> בתעניות ראשונות. שכל חומר האמור בתעניות האחרונות נוהגין מיד בראשונות:
+<b>בין גשם לגשם.</b> בין רביעה ראשונה לשניה:
+<b>מכת בצורת.</b> סימן בצורת הוא: 
+
+Mishnah 2
+
+<b>ירדו לצמחים ולא לאילן.</b> כגון שירדו בנחת, שזה יפה לצמחים ולעשבים ואינו מועיל לאילנות:
+<b>לאילן ולא לצמחים.</b> שירדו בכח:
+<b>לבורות שיחין ומערות.</b> שמכניסין בהן מים לשתות: 
+
+Mishnah 3
+
+<b>וכל סביבותיה מתענות.</b> שאותה העיר שלא ירדו בה גשמים תלך לקנות תבואה בעיר שירדו בה ויהיה רעב: 
+
+Mishnah 4
+
+<b>מפולת.</b> שחומותיה הבריאות נופלות. אבל רעועות אין זו מפולת: 
+
+Mishnah 5
+
+<b>בכל מקום.</b> ואפילו הערים הרחוקות ממנה הרבה, כדמפרש טעמא בסיפא מפני שהיא מכה מהלכת:
+<b>שדפון.</b> רוח שמפסיד את התבואה ומתרוקנת מן הזרע:
+<b>ירקון.</b> תבואה שהכסיפו פניה. ויש מפרשים ירקון חולי שהופך פני אדם כמראה ירק השדה:
+<b>ועל חיה רעה.</b> שנראית ביום בישוב:
+<b>ועל החרב.</b> חיילות העוברות ממקום למקום, ואף על פי שאינם באים להלחם עם אותה העיר: 
+
+Mishnah 6
+
+<b>לעריהן.</b> לארץ ישראל:
+<b>כמלוא פי תנור.</b> שלקתה בשדפון כל כך תבואה שהיה ראוי לעשות ממנה פת למלאות [פי] התנור:
+<b>באשקלון.</b> בארץ פלשתים:
+<b>ועל שאכלו זאבים.</b> דהיא חיה רעה ומכה מהלכת היא:
+<b>על שנראה.</b> באו בעיר: 
+
+Mishnah 7
+
+<b>המטרפת.</b> מתחבטת ומשתברת, כמו ביצה הטרופה בקערה:
+<b>לעזרה.</b> לקבץ את העם שיבואו לעזור ולהושיע. והלכה שאין תוקעים עליהם בשופר או בחצוצרות בשבת אלא אם כן הוצרכו לתקוע לקבץ את העם, אבל מתענים זועקים ומתחננים עליהם בשבת:
+<b>שמעון התימני.</b> מתמנת היה:
+<b>אף על הדבר.</b> מתריעין בשבת:
+<b>ולא הודו לו חכמים.</b> להתריע על הדבר בשבת. אבל בחול מתריעין: 
+
+Mishnah 8
+
+<b>חוץ מרוב גשמים.</b> לא שירדו הרבה כל כך שמקלקלין את התבואה, אלא שכבר ירדו הרבה שאין צריכין להן עוד והן לטורח על בני אדם:
+<b>תנורי פסחים.</b> של חרס הם ומטלטלין ממקום למקום:
+<b>שלא ימוקו.</b> בגשמים:
+<b>עג עוגה.</b> רשם בקרקע רושם עגול כעין עוגה:
+<b>גשמי בורות.</b> גשמים בשופע למלאות בורות:
+<b>אם נמחית.</b> אם כולה מכוסה במים:
+<b>אבן טועים.</b> אבן היתה בירושלים שכל מי שמוצא מציאה היה עומד עליה ומכריז מציאה מצאתי, ובאין בעליה ונותנין סימניה ונוטלין אותה. ואותה אבן נקראת אבן טועים. ומצאתי כתוב שהיתה גבוהה מאד ולא היה אפשר שתתכסה בגשמים אלא אם כן בא מבול לעולם:
+<b>לנדות.</b> שמנדין על כבוד הרב:
+<b>מתחטא.</b> מתגעגע: 
+
+Mishnah 9
+
+<b>רבי אליעזר אומר קודם חצות לא ישלימו.</b> והלכה כרבי אליעזר:
+<b>צאו אכלו ושתו.</b> ולא אמר להן קראו הלל הגדול תחלה, שאין קורין הלל הגדול אלא בכרס מלאה ונפש שבעה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בשלשה פרקים בשנה וכו׳</b> הכי קאמר, בשלשה פרקים שהם תעניות ומעמדות ויוה״כ דמסיק בתר הכי, כהנים נושאין את כפיהם בכל תפלה, דהיינו שחרית מנחה ונעילה. ויש יום אחד באלו הפרקים שנושאים כפיהם ארבעה פעמים ביום, והוא יוה״כ, שיש בו תפלת מוסף. ומתניתין ר׳ מאיר היא, דאמר יש נשיאות כפים במנחה בתעניות ובמעמדות, דכל יומא טעמא מאי אין נשיאות כפים במנחה משום שכרות, והאידנא ליכא שכרות. ור׳ יוסי פליג עליה ואמר דגזרינן מנחה של תענית אטו מנחה דכל יומא. והלכה כרבי יוסי בתעניות ובמעמדות וביום הכפורים דאית בהו תפלת נעילה, אבל בתעניות שאין מתפללין בהן נעילה פרשי כהני ידייהו במנחתא דתעניתא, כיון דסמוך לשקיעת החמה, מצלי לה כתפלת נעילה דמיא, ומנחתא כהאי ליתא בכל יומא, הלכך לא גזרו בה:
+<b>בתעניות ובמעמדות.</b> הכי קאמר ואלו הן שלשה פרקים, תעניות ומעמדות ויוה״כ:
+<b>ומעמדות.</b> אנשי מעמד היו מתענים ארבעה ימים בשבוע: 
+
+Mishnah 2
+
+<b>אלו הן מעמדות.</b> מה טעם קאמר, מה טעם תקנו מעמדות לפי שנאמר צו את בני ישראל וגו׳:
+<b>על כל משמר ומשמר היה מעמד.</b> מקצת שבטי ישראל חלוקים לכ״ד חלקים, שלוחים מכל ישראל לעמוד על הקרבן עם הכהנים והלוים שבאותו משמר:
+<b>וישראל שבאותו משמר מתכנסין לעריהם.</b> אותם שהיו רחוקים מירושלים ולא היו יכולים לעלות לעמוד על הקרבן במשמר שלהן, מתכנסים בבתי כנסיות בעריהן ומתענים ומתפללים וקורין בתורה בכל יום במעשה בראשית להודיע שהעולם עומד על העבודה שעושים במקדש: 
+
+Mishnah 3
+
+<b>ולא היו מתענין בע״ש מפני כבוד השבת.</b> ואין צ״ל בשבת עצמה, ולא ביום א׳ מפני שהוא שלישי ליצירה. שבע״ש נברא אדם, ויום שלישי ליצירתו חלוש טפי דכתיב (בראשית ל״ד:כ״ה) ויהי ביום השלישי בהיותם כואבים. א״נ מפני שבשבת נתנה בו נשמה יתירה ולמוצאי שבת ניטלת ממנו, ואם היו מתענים ביום ראשון היו מסתכנים. ובכל יום היו אנשי מעמד מתפללין תפלת נעילה:
+<b>פרשה גדולה קורין אותה בשנים.</b> בפרשת בראשית לאחר שקרא הראשון ג׳ פסוקים חוזר השני וקורא פסוק שלישי שקרא הראשון ומשלים פרשת בראשית, והשלישי קורא יהי רקיע. בשני ראשון קורא יהי רקיע, ושנים קוראים יקוו המים, וכן כולם:
+<b>בשחרית ובמוסף כו׳</b> הכא מיירי בכל שאר מעמדות שהיו חוץ לירושלים שהן היו קוראין במעשה בראשית כמשפטן אפילו ביום שיש בו קרבן מוסף דהא אינהו לא טרידי. אבל המעמדות שבירושלים, ביום שיש בו קרבן מוסף לא היו קורין במוסף במעשה בראשית כדתנן לקמן קרבן מוסף אין בו במנחה, והשתא קרבן מוסף מעמד דמנחה דלאו דידיה דחי, מעמד דידיה לא כל שכן. 
+<b>בשחרית ובמוסף ובמנחה כו׳.</b> ה״ק בשחרית ובמוסף הוא דמביאין ספר תורה וקורין פרשה גדולה בשנים וקטנה ביחיד, אבל במנחה אין מביאין ספר תורה מפני טורח התענית אלא קורין על פה:
+<b>ע״ש במנחה לא היו נכנסים.</b> לבית הכנסת ולא היו קורין כלל, לפי שהיו טרודים לתקן צרכי שבת: 
+
+Mishnah 4
+
+<b>יום שיש בו הלל.</b> כגון ימי חנוכה שיש בהם הלל ואין בהם מוסף. אותן שבירושלים לא היו קורין שום פרשה בשחרית, לפי שאין להם פנאי לעשות מעמדם שההלל דוחה אותה:
+<b>קרבן מוסף.</b> ר״ח שיש בו קרבן מוסף לא היו קורין שום פרשה בנעילה. וכ״ש שלא היו קורין פרשה במוסף עצמו ולא במנחה שהיא קודם נעילה, שקרבן מוסף היה דוחה אותם:
+<b>קרבן עצים אין בו מנחה.</b> כלומר יום שיש בו קרבן עצים כדלקמן ואין בו קרבן מוסף, דוחה מעמד של מנחה, אבל לא של נעילה:
+<b>כך היה ר׳ יהושע שונה.</b> קרבן עצים דוחה מעמד דנעילה, וכ״ש שדוחה מעמד דמנחה דקרבן עצי כהנים היה קרב קודם תמיד של בין הערבים, ואם דוחה מעמד של נעילה כ״ש שדוחה מעמד של מנחה הסמוך לו:
+<b>חזר ר״ע להיות שונה כדברי בן עזאי.</b> דקסבר קרבן מוסף מדברי תורה ודין הוא שלא ידחה אלא מעמד דמנחה, דליכא למיחש דלמא מדחי קרבן, דדברי תורה לא בעי חיזוק. אבל קרבן עצים כדברי סופרים דמי, ודין הוא דלדחי מעמד דמנחה ונעילה דבעי חיזוק כי היכי דלא לדחייה לקרבן עצים. ולא ירדתי לסוף דברי רמב״ם בפירוש משנה זו, כי מדבריו נראה שהיו אנשי מעמד מתפללין תפלה יתירה בכל יום בין שחרית למנחה והיא נקראת תפלת מוסף. ודבר זה לא מצאתיהו לא בבבלי ולא בירושלמי: 
+
+Mishnah 5
+
+<b>זמן עצי הכהנים והעם.</b> כשעלו בני הגולה לא מצאו עצים בלשכה ועמדו אלו והתנדבו משלהם, והתנו נביאים שביניהם שאפילו לשכה מלאה עצים יהיו אלו מתנדבים משלהם. וביום שמביאים העצים מביאים עמהם קרבן נדבה ועושים אותו היום יום טוב, וכן כתוב בספר עזרא (נחמיה ו׳:ט״ז,) והגורלות הפלנו על קרבן העצים וגו׳ להביא לבית אלהינו בעתים מזומנים לשנה:
+<b>וכל מי שטעה בשבטו.</b> ולא היה יודע עם מי ילך, ילך עם בני זתוא:
+<b>ובני גונבי עלי.</b> מפרש בגמרא שפעם אחת גזרו האויבים שמד על ישראל שלא יביאו בכורים למקדש והושיבו שומרים בדרכים על כך, ועמדו אנשים כשרים שבאותו הדור והביאו סלי בכורים וחפו אותם בקציעות דהיינו תאנים יבשים ונושאים על כתפם עלי, הוא עץ גדול עשוי כעין בוכנא שכותשים בו הדייסא והיו רגילין לכתוש בו הקציעות לעשות מהם עגולי דבילה, וכשהיו פוגעים בשומרים אומרים להם אנו הולכים לעשות שני עגולי דבילה במכתשת שלפנינו בעלי זה שעל כתפינו, וכך היו מביאין בכורים לירושלים. ועל שם כך נקראו בני גונבי עלי כלומר גונבי לב השומרים, בעלי שעל כתפם. ובני קוצעי קציעות על שם שחותכין עגולי הדבלה במקצועות. ואלו האנשים הכשרים עצמן עמדו פעם אחרת שגזרו שמד שלא להביא עצים למערכה, ותקנו סולמות והיו אומרים לשומרים ליטול שני גוזלות משובך זה שלפנינו בסולם זה שעל כתפינו אנו הולכים, ועל שם כך נקראו בני סלמאי הנתוצתי, שהיו נותצים הסולמות אחר שעברו מן השומרים, ומביאין מהן עצים למערכה. וכל אלו מביאין עצים עם בני זתוא:
+<b>שבו בני פרעוש שניה.</b> שלאחר שסיימו מטילין פייסות איזה באחרונה, כדכתיב והגורלות הפלנו על קרבן העצים:
+<b>שהיה בו הלל.</b> לפי שאחד בטבת חל בחנוכה לעולם, ובחנוכה גומרים את ההלל. אבל הלל דר״ח שאין קריאת ההלל בו אלא מנהג בעלמא, לא דחי מעמד. ומהאי טעמא לא חשיב ר״ח ניסן דאית ביה נמי הלל וקרבן מוסף וקרבן עצים:   
+
+Mishnah 6
+
+<b>בי״ז בתמוז נשתברו הלוחות.</b> שהרי בו׳ בסיון נתנו עשרת הדברות ובז׳ בהשכמה עלה לקבל את שאר התורה ושהה שם מ׳ יום, נמצאו כלים בי״ז בתמוז, וכשירד שבר את הלוחות:
+<b>ובטל התמיד.</b> שלא היה שם כבשים להקריב, שבאה העיר במצור:
+<b>והעמיד צלם בהיכל.</b> פליגי בה אמוראי בירושלמי, חד אמר צלם של מנשה, ובבית ראשון מיירי. וחד אמר צלם של אפוסטמוס שהיה משרי היונים ובבית שני היה: 
+
+Mishnah 7
+
+<b>שבת שחל ט׳ באב.</b> שבוע שחל ט׳ באב להיות בתוכה:
+<b>אסור לספר ולכבס.</b> כל אותו שבוע עד שיעבור התענית:
+<b>ובחמישי מותרים.</b> כשהיו מקדשים על פי הראיה וחל ט׳ באב להיות בערב שבת, מותרים לכבס בחמישי שלפני התענית מפני כבוד השבת:
+<b>שני תבשילין.</b> אין אסור משום שני תבשילין אלא דבר שאינו נאכל כמות שהוא חי, אבל דבר הנאכל כמות שהוא חי כגון חלב וגבינה וקטניות בזמן שהיא לחה, אע״פ שבשלן אין בהן משום שני תבשילין:
+<b>ולא יאכל בשר ולא ישתה יין.</b> ה״מ לאחר חצי היום ובסעודה המפסקת שאין דעתו לאכול אחריה סעודת קבע. אבל קודם חצי היום אפילו בסעודה המפסקת, או בסעודה שאינה מפסקת אפילו לאחר חצי היום, שרי לאכול ב׳ תבשילין, ובבשר ויין:
+<b>רשב״ג אומר ישנה.</b> אם היה רגיל בשני תבשילין אוכל תבשיל אחד, היה רגיל בשני כוסות של יין שותה כוס אחד. ואין הלכה כרשב״ג:
+<b>בכפיית המטה.</b> שכופה המטה על פניה ולא ישכב עליה אלא בקרקע. ואין הלכה כר״י: 
+
+Mishnah 8
+
+<b>כט״ו באב.</b> שבו כלו מתי מדבר בשנת המ׳. ובו נתבטלו אותן השומרים שהושיב ירבעם בן נבט שהיו מונעים את ישראל שלא יעלו לרגל. ובו נתנו הרוגי ביתר לקבורה. ובו היו פוסקים מלכרות עצים למערכה לפי שמאז תש כחה של חמה, שאין בה כח ליבש העצים מלחותן:
+<b>ויוה״כ.</b> שבו נתנו לוחות האחרונות, והוא יום מחילה וסליחה:
+<b>שאולים.</b> שכולן שואלין, אפילו עשירות, שלא לבייש את מי שאין לו:
+<b>טעונים טבילה.</b> קודם שילבשום. לפי שאין כל אחת בקיאה בחברתה שמא נדה היתה:
+<b>יוצאות וחולות.</b> כמו, אז תשמח בתולה במחול (ירמיהו ל״א:י״ג):
+<b>במלך שלמה.</b> הקב״ה שהשלום שלו:
+<b>אמו.</b> כנסת ישראל:
+<b>זה מתן תורה.</b> יוה״כ שבו נתנו לוחות אחרונות:
+<b>זה בנין בית המקדש.</b> שנתחנך ביוה״כ:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Taanit/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Taanit/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..8f740f4089a1556c3517750b869eeccab2d4f8ad
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Taanit/Hebrew/merged.txt	
@@ -0,0 +1,261 @@
+Bartenura on Mishnah Taanit
+ברטנורא על משנה תענית
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Taanit
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה תענית
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מאימתי מזכירין גבורות גשמים.</b> איידי דתנא במסכת ר"ה דסליק מינה ובחג נידונין על המים, תנא הכא מאימתי מזכירין גבורות גשמים. ולפי שהגשמים אחת מגבורותיו של הקב"ה דכתיב (איוב ה ט-י) עושה גדולות ואין חקר הנותן מטר על פני ארץ, משום הכי קרי להו גבורות גשמים: 
+<b>מיום טוב אחרון של חג.</b> אבל כל שבעת ימי החג לא, שהגשמים לימי סוכה סימן קללה. משל לעבד שבא למזוג כוס לרבו ושפך לו רבו קיתון על פניו, כלומר אי אפשי בשמושך:
+<b>אם כן.</b> אתה אומר מזכירין אע״פ שאין שואלין הואיל ומשמע בעונתו, אפילו בקיץ יזכירו, ומה אתה נותן סימן מיו״ט ראשון. והלכה כרבי יהושע:   
+
+Mishnah 2
+
+<b>אין שואלין את הגשמים.</b> היינו אין מזכירין את הגשמים:
+<b>אלא סמור לגשמים.</b> דהיינו יום ח׳ של חג, דמן החג ואילך זמן גשמים הוא. וסתמא כרבי יהושע. פירוש אחר רבי אליעזר ורבי יהושע דפליגי לעיל בהזכרת גשמים, מודים הם לענין שאלה דהיינו לומר ותן טל ומטר, שאין שואלין אותן אלא סמוך לגשם, דהיינו בג׳ במרחשון או בז׳ בו. כדמפרשי תנאי לקמן במתניתין:
+<b>האחרון.</b> המתפלל תפלת מוסף מזכיר מוריד הגשם:
+<b>והראשון.</b> המתפלל תפלת שחרית אינו מזכיר גשם אלא טל. והלכה כרבי יהודה. והא דתנן בסמוך רבי יהודה אומר עד שיעבור הפסח, והכא קאמר רבי יהודה ביו״ט הראשון של פסח האחרון אינו מזכיר, תרי תנאי נינהו ואליבא דר״י: 
+
+Mishnah 3
+
+<b>בשלשה במרחשון שואלין את הגשמים.</b> אומרים ותן טל ומטר בברכת השנים. והני מילי בארץ ישראל, אבל בגולה אין שואלים עד ששים יום לתקופת תשרי, וביום ששים עצמו מתחילין לשאול הגשמים:
+<b>האחרון שבישראל לנהר פרת.</b> אותן שעלו לרגל החוזרים לבתיהן, ולא יפסיקום הגשמים: 
+
+Mishnah 4
+
+<b>הגיע שבעה עשר במרחשון.</b> וכבר עברו ג׳ זמנים, שהן ג׳ במרחשון. וז, וי״ז:
+<b>התחילו היחידים.</b> תלמידי חכמים:
+<b>שלש תעניות.</b> שני וחמישי ושני:
+<b>אוכלים ושותים משחשיכה.</b> מותר להם לאכול ולשתות כל ליל התענית עד שיעלה עמוד השחר כל זמן שלא ישן. אבל לאחר שישן שינת קבע אסור לאכול ולשתות אם לא התנה מתחלה קודם שישן. ואית דאמרי דאכילה בעי תנאי, שתיה לא בעי תנאי דאין קבע לשתיה. והכי מסתברא: 
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+ששהן שלשה עשר תעניות על הצבור. שכבר התענו שש, ותעניות דיחידים אינם מן המנין:
+<b>מתריעין.</b> בשופרות:
+<b>בשני מטין.</b> בשני של תענית פותחין דלתי החנויות קצת לעת ערב, אבל אין מוציאין סחורתן לחוץ:
+<b>ובחמישי מותרים.</b> לפתוח כל היום: 
+
+Mishnah 7
+
+<b>בבנין ובנטיעה.</b> ודוקא בנין של שמחה כגון בית חתנות לעשות בו חופתו, ונטיעה של שמחה כגון אילן גדול המיסך על הארץ לטייל המלכים תחתיו. אבל בית לדור בו, ונטיעת אילן לפירותיו מותר:
+<b>יצא ניסן הגשמים סימן קללה.</b> כשלא ירדו כלל קודם [שיצא] ניסן. וכל הדינים הללו בארץ ישראל וכיוצא בה, אבל האיים הרחוקים שזמן הגשמים שלהם אינו כזמן הגשמים של ארץ ישראל, כל אחד ואחד שואל הגשמים בזמן שהוא צריך להם, ואם עבר אותו הזמן הידוע להן ולא ירדו גשמים, בית דין של אותו מקום גוזרים תעניות על הצבור אחר שהתענו היחידים כסדר השנוי במתניתין:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>סדר תעניות כיצד.</b> בשבע תעניות אחרונות קא מיירי:
+<b>את התיבה.</b> הארון שספר תורה מונח בו, כלומר כלי צנוע היה לנו ונתבזה בעוונינו. ולמה לרחובה של עיר, לומר, צעקנו בצנעה בבית הכנסת ולא נענינו, נבזה עצמנו בפרהסיא ברחובה של עיר:
+<b>אפר מקלה.</b> אפר שרפה. ומשום דעפר נמי אקרי אפר תנא אפר מקלה, דהכא צריך שיהיה אפר ממש כדי שיזכור הקב״ה עקידתו של יצחק וירחם:
+<b>על גבי התיבה.</b> משום דכתיב (ישעיהו ס״ג:ט׳) בכל צרתם לו צר:
+<b>ובראש הנשיא וכו׳</b> והן עצמן אינם נוטלים, כדי שיתביישו יותר, לפי שאינו דומה מתבייש מעצמו למתבייש מאחרים:
+<b>דברי כבושים.</b> דברים שכובשין לבו של אדם להחזירו למוטב:
+<b>ובקבלה.</b> בדברי הנביאים: 
+
+Mishnah 2
+
+<b>ורגיל.</b> היודע סדר תפלה:
+<b>ויש לו בנים וביתו ריקן.</b> שאין בביתו במה לפרנס את בניו, ומתוך שנפשו עגומה עליו מתפלל בכוונה. א״נ ביתו ריקן מן העבירות, שלא יצא עליו שם רע בילדותו:
+<b>ומוסיפין עליהם שש.</b> בין גואל לרופא אומר ו׳ ברכות הללו: 
+
+Mishnah 3
+
+<b>זכרונות ושופרות.</b> כל הפסוקים כמו שאומרים בראש השנה:
+<b>ואומר חותמיהן.</b> אחר זכרונות חתימת זכרונות, ואחר שופרות חתימת שופרות, וכן אחר כולם כדמפרש ואזיל: 
+
+Mishnah 4
+
+<b>על הראשונה.</b> בגואל ישראל הוא מתחיל להאריך. ואע״פ שאינה ממנין שש קורא אותה ראשונה, לפי שבה מתחיל להוסיף ולהאריך:
+<b>על השביעית.</b> לברכות שמאריך בהן. אבל הברכות שמוסיפין בשביל התענית אינן אלא שש, שברכה ראשונה שהיא גואל ישראל דשמנה עשרה היא אלא שמאריך בה:
+<b>מי שענה את דוד ואת שלמה בנו.</b> ואע״ג דיונה בתר דוד ושלמה היה. מ״מ מקדים ליה ברישא, משום דבעי למחתם בסוף הברכות ברוך המרחם על הארץ, ודוד ושלמה בנו הם שהתפללו על ארץ ישראל. דוד, ויהי רעב בימי דוד כו׳ (שמואל ב כ״א:א׳) ושלמה, רעב כי יהיה בארץ (מלכים א ח׳:ל״ז):   
+
+Mishnah 5
+
+<b>בימי רבי חלפתא.</b> בצפורי היה:
+<b>ולא ענו אחריו אמן גרסינן.</b> לפי שבמקדש לא היו עונין אמן אחר כל ברכה אלא בשכמל״ו כדאמרינן בגמרא בברכות פרק הרואה. ואלו לא במקדש היו ועשו כדרך שעושים במקדש:
+<b>תקעו בני אהרן תקעו.</b> חזן הכנסת אומר להם כך על כל ברכה וברכה:
+<b>לא היינו נוהגין כן.</b> שלא לענות אמן אלא בשכמל״ו:
+<b>אלא בשער המזרח.</b> שער מזרח של הר הבית ושער המזרח של עזרה. לפי שהיו מזכירין שם המפורש בחתימת הברכה ולא סגי בעניית אמן. ואין לומר לא היו נוהגין לתקוע אלא במקדש, דודאי תוקעין בגבולין, כדמוכח בהך מסכתא ובר״ה. והלכה כחכמים: 
+
+Mishnah 6
+
+<b>אנשי משמר.</b> כ״ד משמרות כהונה היו, כל משמר עובד בשבת שלו:
+<b>אנשי בית אב.</b> המשמר מתחלק לשבעה בתי אבות כמנין ימות השבוע, כל אחד עובד יומו:
+<b>מתענין ולא משלימין.</b> שתעניות הראשונות אינן חמורין כ״כ, ולפיכך אין משלימין שאם תכבד העבודה על אנשי בית אב שהיו עובדין אותו היום יבואו אלו לסייען ויהא בהן כח לעבוד: 
+
+Mishnah 7
+
+<b>אנשי משמר מותרים לשתות יין.</b> לאו גבי תענית קאי, אלא איידי דאיירי בבני משמר מייתי לה הכא:
+<b>בלילות.</b> שאין לחוש שמא תכבד העבודה על אנשי בית אב בלילה ויצטרכו אלו לבא לסייעם:
+<b>לא ביום ולא בלילה.</b> לפי שהיו צריכין להעלות כל הלילה אברים ופדרים שפקעו מעל המזבח:
+<b>אנשי מעמד.</b> הם ישראלים הקבועים בירושלים ועומדים על קרבן אחיהם ומתפללין שיהא מקובל ברצון. ועומדים שם בשעת העבודה שלוחים מכל ישראל, דהיאך קרבנו של אדם קרב והוא אינו עומד על גביו והכתוב אומר (במדבר כ״ח:ב׳) תשמרו להקריב לי במועדו, לישראל מצוה שיעמדו על הכהנים בשעת עבודה:
+<b>אסורים לספר ולכבס.</b> משנכנסו למשמרתם, כל אותה שבת, כדי שיספרו קודם לכן ולא יכנסו למשמרתן כשהן מנוולים:
+<b>ובחמישי.</b> שבתוך משמרתן מותרים שדרך [רוב] בני אדם לספר בחמישי ואין ממתינין לספר בע״ש מפני הטורח:
+
+Mishnah 8
+
+<b>כל הכתוב במגילת תענית.</b> ימים שנעשו בהם ניסים לישראל בבית שני וקבעו ימים טובים. אית יומא דלא להתענאה בהון בלבד ואית יומי דחמירי טפי דלא למספד בהון. ואותן שהן חמורים ואסורים בהספד. 
+<b>לפניו אסור</b> בהספד, דלמא אתי למעבד הכי ביו״ט גופיה. 
+<b>לאחריו מותר</b> דכיון דעבר יום טוב לא חיישינן. ואנן קיי״ל דבטלה מגילת תענית, וכל אותן הימים הכתובים שם דלא להתענאה ודלא למספד, כולן מותרין בהספד ותענית, חוץ מחנוכה ופורים שאסורין בהספד ותענית. וימים שלפניהם ואחריהם מותר:   
+
+Mishnah 9
+
+<b>שלא להפקיע את השערים.</b> כשרואין בעלי חנויות שקונין למוצאי חמישי שתי סעודות גדולות, אחת לליל התענית ואחת לשבת, יהיו סבורין שבא רעב לעולם ומיקרין ומפקיעין השער. אבל משהתחילו להתענות בשני, יודעים שאינו אלא מפני התענית, פ״א שלא יאמרו אם לא שראו ב״ד שהרעב בא, לא היו דוחקים לגזור תענית עתה סמוך לשבת, ומפני כן ייקרו ויפקיעו השער: 
+
+Mishnah 10
+
+<b>ואם התחילו.</b> שגזרו התעניות קודם לכן והתחילו להתענות על הצרה אפילו יום אחד ופגע בהן אחד מאלו הימים אין מפסיקין:
+<b>מודה הוא שאין משלימין.</b> להתענות בהן כל היום, אלא אוכל בערב סמוך לשקיעת החמה:
+<b>וכן ט׳ באב שחל להיות בערב שבת.</b> כגון בזמן שהיו ב״ד קובעים ע״פ הראייה, אוכל בערב סמוך לשקיעת החמה, מפני כבוד השבת שלא יכנס לשבת כשהוא רעב. ואין הלכה כר׳ מאיר אלא מתענין ומשלימין. וכן ט׳ באב שחל להיות בערב שבת מתענה ומשלים:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>סדר תעניות האלו.</b> האמורין בפרקין דלעיל, אינו אלא ברביעה ראשונה, אם עברו שלשה זמנין של רביעה של יורה, שהם ג׳ במרחשון וז׳ וי״ז ולא ירדו גשמים, אז היו מתענין יחידים, ואח״כ מתענין הצבור י״ג תעניות על הסדר שאמר:
+<b>אבל.</b> ירדו גשמים בעתן וצמחו הזרעים ונשתנו, כמו תחת חטה יצא חוח תחת שעורה באשה, או שינוי אחר:
+<b>מתריעין עליהם מיד.</b> בתעניות ראשונות. שכל חומר האמור בתעניות האחרונות נוהגין מיד בראשונות:
+<b>בין גשם לגשם.</b> בין רביעה ראשונה לשניה:
+<b>מכת בצורת.</b> סימן בצורת הוא: 
+
+Mishnah 2
+
+<b>ירדו לצמחים ולא לאילן.</b> כגון שירדו בנחת, שזה יפה לצמחים ולעשבים ואינו מועיל לאילנות:
+<b>לאילן ולא לצמחים.</b> שירדו בכח:
+<b>לבורות שיחין ומערות.</b> שמכניסין בהן מים לשתות: 
+
+Mishnah 3
+
+<b>וכל סביבותיה מתענות.</b> שאותה העיר שלא ירדו בה גשמים תלך לקנות תבואה בעיר שירדו בה ויהיה רעב: 
+
+Mishnah 4
+
+<b>מפולת.</b> שחומותיה הבריאות נופלות. אבל רעועות אין זו מפולת: 
+
+Mishnah 5
+
+<b>בכל מקום.</b> ואפילו הערים הרחוקות ממנה הרבה, כדמפרש טעמא בסיפא מפני שהיא מכה מהלכת:
+<b>שדפון.</b> רוח שמפסיד את התבואה ומתרוקנת מן הזרע:
+<b>ירקון.</b> תבואה שהכסיפו פניה. ויש מפרשים ירקון חולי שהופך פני אדם כמראה ירק השדה:
+<b>ועל חיה רעה.</b> שנראית ביום בישוב:
+<b>ועל החרב.</b> חיילות העוברות ממקום למקום, ואף על פי שאינם באים להלחם עם אותה העיר: 
+
+Mishnah 6
+
+<b>לעריהן.</b> לארץ ישראל:
+<b>כמלוא פי תנור.</b> שלקתה בשדפון כל כך תבואה שהיה ראוי לעשות ממנה פת למלאות [פי] התנור:
+<b>באשקלון.</b> בארץ פלשתים:
+<b>ועל שאכלו זאבים.</b> דהיא חיה רעה ומכה מהלכת היא:
+<b>על שנראה.</b> באו בעיר: 
+
+Mishnah 7
+
+<b>המטרפת.</b> מתחבטת ומשתברת, כמו ביצה הטרופה בקערה:
+<b>לעזרה.</b> לקבץ את העם שיבואו לעזור ולהושיע. והלכה שאין תוקעים עליהם בשופר או בחצוצרות בשבת אלא אם כן הוצרכו לתקוע לקבץ את העם, אבל מתענים זועקים ומתחננים עליהם בשבת:
+<b>שמעון התימני.</b> מתמנת היה:
+<b>אף על הדבר.</b> מתריעין בשבת:
+<b>ולא הודו לו חכמים.</b> להתריע על הדבר בשבת. אבל בחול מתריעין: 
+
+Mishnah 8
+
+<b>חוץ מרוב גשמים.</b> לא שירדו הרבה כל כך שמקלקלין את התבואה, אלא שכבר ירדו הרבה שאין צריכין להן עוד והן לטורח על בני אדם:
+<b>תנורי פסחים.</b> של חרס הם ומטלטלין ממקום למקום:
+<b>שלא ימוקו.</b> בגשמים:
+<b>עג עוגה.</b> רשם בקרקע רושם עגול כעין עוגה:
+<b>גשמי בורות.</b> גשמים בשופע למלאות בורות:
+<b>אם נמחית.</b> אם כולה מכוסה במים:
+<b>אבן טועים.</b> אבן היתה בירושלים שכל מי שמוצא מציאה היה עומד עליה ומכריז מציאה מצאתי, ובאין בעליה ונותנין סימניה ונוטלין אותה. ואותה אבן נקראת אבן טועים. ומצאתי כתוב שהיתה גבוהה מאד ולא היה אפשר שתתכסה בגשמים אלא אם כן בא מבול לעולם:
+<b>לנדות.</b> שמנדין על כבוד הרב:
+<b>מתחטא.</b> מתגעגע: 
+
+Mishnah 9
+
+<b>רבי אליעזר אומר קודם חצות לא ישלימו.</b> והלכה כרבי אליעזר:
+<b>צאו אכלו ושתו.</b> ולא אמר להן קראו הלל הגדול תחלה, שאין קורין הלל הגדול אלא בכרס מלאה ונפש שבעה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בשלשה פרקים בשנה וכו׳</b> הכי קאמר, בשלשה פרקים שהם תעניות ומעמדות ויוה״כ דמסיק בתר הכי, כהנים נושאין את כפיהם בכל תפלה, דהיינו שחרית מנחה ונעילה. ויש יום אחד באלו הפרקים שנושאים כפיהם ארבעה פעמים ביום, והוא יוה״כ, שיש בו תפלת מוסף. ומתניתין ר׳ מאיר היא, דאמר יש נשיאות כפים במנחה בתעניות ובמעמדות, דכל יומא טעמא מאי אין נשיאות כפים במנחה משום שכרות, והאידנא ליכא שכרות. ור׳ יוסי פליג עליה ואמר דגזרינן מנחה של תענית אטו מנחה דכל יומא. והלכה כרבי יוסי בתעניות ובמעמדות וביום הכפורים דאית בהו תפלת נעילה, אבל בתעניות שאין מתפללין בהן נעילה פרשי כהני ידייהו במנחתא דתעניתא, כיון דסמוך לשקיעת החמה, מצלי לה כתפלת נעילה דמיא, ומנחתא כהאי ליתא בכל יומא, הלכך לא גזרו בה:
+<b>בתעניות ובמעמדות.</b> הכי קאמר ואלו הן שלשה פרקים, תעניות ומעמדות ויוה״כ:
+<b>ומעמדות.</b> אנשי מעמד היו מתענים ארבעה ימים בשבוע: 
+
+Mishnah 2
+
+<b>אלו הן מעמדות.</b> מה טעם קאמר, מה טעם תקנו מעמדות לפי שנאמר צו את בני ישראל וגו׳:
+<b>על כל משמר ומשמר היה מעמד.</b> מקצת שבטי ישראל חלוקים לכ״ד חלקים, שלוחים מכל ישראל לעמוד על הקרבן עם הכהנים והלוים שבאותו משמר:
+<b>וישראל שבאותו משמר מתכנסין לעריהם.</b> אותם שהיו רחוקים מירושלים ולא היו יכולים לעלות לעמוד על הקרבן במשמר שלהן, מתכנסים בבתי כנסיות בעריהן ומתענים ומתפללים וקורין בתורה בכל יום במעשה בראשית להודיע שהעולם עומד על העבודה שעושים במקדש: 
+
+Mishnah 3
+
+<b>ולא היו מתענין בע״ש מפני כבוד השבת.</b> ואין צ״ל בשבת עצמה, ולא ביום א׳ מפני שהוא שלישי ליצירה. שבע״ש נברא אדם, ויום שלישי ליצירתו חלוש טפי דכתיב (בראשית ל״ד:כ״ה) ויהי ביום השלישי בהיותם כואבים. א״נ מפני שבשבת נתנה בו נשמה יתירה ולמוצאי שבת ניטלת ממנו, ואם היו מתענים ביום ראשון היו מסתכנים. ובכל יום היו אנשי מעמד מתפללין תפלת נעילה:
+<b>פרשה גדולה קורין אותה בשנים.</b> בפרשת בראשית לאחר שקרא הראשון ג׳ פסוקים חוזר השני וקורא פסוק שלישי שקרא הראשון ומשלים פרשת בראשית, והשלישי קורא יהי רקיע. בשני ראשון קורא יהי רקיע, ושנים קוראים יקוו המים, וכן כולם:
+<b>בשחרית ובמוסף כו׳</b> הכא מיירי בכל שאר מעמדות שהיו חוץ לירושלים שהן היו קוראין במעשה בראשית כמשפטן אפילו ביום שיש בו קרבן מוסף דהא אינהו לא טרידי. אבל המעמדות שבירושלים, ביום שיש בו קרבן מוסף לא היו קורין במוסף במעשה בראשית כדתנן לקמן קרבן מוסף אין בו במנחה, והשתא קרבן מוסף מעמד דמנחה דלאו דידיה דחי, מעמד דידיה לא כל שכן. 
+<b>בשחרית ובמוסף ובמנחה כו׳.</b> ה״ק בשחרית ובמוסף הוא דמביאין ספר תורה וקורין פרשה גדולה בשנים וקטנה ביחיד, אבל במנחה אין מביאין ספר תורה מפני טורח התענית אלא קורין על פה:
+<b>ע״ש במנחה לא היו נכנסים.</b> לבית הכנסת ולא היו קורין כלל, לפי שהיו טרודים לתקן צרכי שבת: 
+
+Mishnah 4
+
+<b>יום שיש בו הלל.</b> כגון ימי חנוכה שיש בהם הלל ואין בהם מוסף. אותן שבירושלים לא היו קורין שום פרשה בשחרית, לפי שאין להם פנאי לעשות מעמדם שההלל דוחה אותה:
+<b>קרבן מוסף.</b> ר״ח שיש בו קרבן מוסף לא היו קורין שום פרשה בנעילה. וכ״ש שלא היו קורין פרשה במוסף עצמו ולא במנחה שהיא קודם נעילה, שקרבן מוסף היה דוחה אותם:
+<b>קרבן עצים אין בו מנחה.</b> כלומר יום שיש בו קרבן עצים כדלקמן ואין בו קרבן מוסף, דוחה מעמד של מנחה, אבל לא של נעילה:
+<b>כך היה ר׳ יהושע שונה.</b> קרבן עצים דוחה מעמד דנעילה, וכ״ש שדוחה מעמד דמנחה דקרבן עצי כהנים היה קרב קודם תמיד של בין הערבים, ואם דוחה מעמד של נעילה כ״ש שדוחה מעמד של מנחה הסמוך לו:
+<b>חזר ר״ע להיות שונה כדברי בן עזאי.</b> דקסבר קרבן מוסף מדברי תורה ודין הוא שלא ידחה אלא מעמד דמנחה, דליכא למיחש דלמא מדחי קרבן, דדברי תורה לא בעי חיזוק. אבל קרבן עצים כדברי סופרים דמי, ודין הוא דלדחי מעמד דמנחה ונעילה דבעי חיזוק כי היכי דלא לדחייה לקרבן עצים. ולא ירדתי לסוף דברי רמב״ם בפירוש משנה זו, כי מדבריו נראה שהיו אנשי מעמד מתפללין תפלה יתירה בכל יום בין שחרית למנחה והיא נקראת תפלת מוסף. ודבר זה לא מצאתיהו לא בבבלי ולא בירושלמי: 
+
+Mishnah 5
+
+<b>זמן עצי הכהנים והעם.</b> כשעלו בני הגולה לא מצאו עצים בלשכה ועמדו אלו והתנדבו משלהם, והתנו נביאים שביניהם שאפילו לשכה מלאה עצים יהיו אלו מתנדבים משלהם. וביום שמביאים העצים מביאים עמהם קרבן נדבה ועושים אותו היום יום טוב, וכן כתוב בספר עזרא (נחמיה ו׳:ט״ז,) והגורלות הפלנו על קרבן העצים וגו׳ להביא לבית אלהינו בעתים מזומנים לשנה:
+<b>וכל מי שטעה בשבטו.</b> ולא היה יודע עם מי ילך, ילך עם בני זתוא:
+<b>ובני גונבי עלי.</b> מפרש בגמרא שפעם אחת גזרו האויבים שמד על ישראל שלא יביאו בכורים למקדש והושיבו שומרים בדרכים על כך, ועמדו אנשים כשרים שבאותו הדור והביאו סלי בכורים וחפו אותם בקציעות דהיינו תאנים יבשים ונושאים על כתפם עלי, הוא עץ גדול עשוי כעין בוכנא שכותשים בו הדייסא והיו רגילין לכתוש בו הקציעות לעשות מהם עגולי דבילה, וכשהיו פוגעים בשומרים אומרים להם אנו הולכים לעשות שני עגולי דבילה במכתשת שלפנינו בעלי זה שעל כתפינו, וכך היו מביאין בכורים לירושלים. ועל שם כך נקראו בני גונבי עלי כלומר גונבי לב השומרים, בעלי שעל כתפם. ובני קוצעי קציעות על שם שחותכין עגולי הדבלה במקצועות. ואלו האנשים הכשרים עצמן עמדו פעם אחרת שגזרו שמד שלא להביא עצים למערכה, ותקנו סולמות והיו אומרים לשומרים ליטול שני גוזלות משובך זה שלפנינו בסולם זה שעל כתפינו אנו הולכים, ועל שם כך נקראו בני סלמאי הנתוצתי, שהיו נותצים הסולמות אחר שעברו מן השומרים, ומביאין מהן עצים למערכה. וכל אלו מביאין עצים עם בני זתוא:
+<b>שבו בני פרעוש שניה.</b> שלאחר שסיימו מטילין פייסות איזה באחרונה, כדכתיב והגורלות הפלנו על קרבן העצים:
+<b>שהיה בו הלל.</b> לפי שאחד בטבת חל בחנוכה לעולם, ובחנוכה גומרים את ההלל. אבל הלל דר״ח שאין קריאת ההלל בו אלא מנהג בעלמא, לא דחי מעמד. ומהאי טעמא לא חשיב ר״ח ניסן דאית ביה נמי הלל וקרבן מוסף וקרבן עצים:   
+
+Mishnah 6
+
+<b>בי״ז בתמוז נשתברו הלוחות.</b> שהרי בו׳ בסיון נתנו עשרת הדברות ובז׳ בהשכמה עלה לקבל את שאר התורה ושהה שם מ׳ יום, נמצאו כלים בי״ז בתמוז, וכשירד שבר את הלוחות:
+<b>ובטל התמיד.</b> שלא היה שם כבשים להקריב, שבאה העיר במצור:
+<b>והעמיד צלם בהיכל.</b> פליגי בה אמוראי בירושלמי, חד אמר צלם של מנשה, ובבית ראשון מיירי. וחד אמר צלם של אפוסטמוס שהיה משרי היונים ובבית שני היה: 
+
+Mishnah 7
+
+<b>שבת שחל ט׳ באב.</b> שבוע שחל ט׳ באב להיות בתוכה:
+<b>אסור לספר ולכבס.</b> כל אותו שבוע עד שיעבור התענית:
+<b>ובחמישי מותרים.</b> כשהיו מקדשים על פי הראיה וחל ט׳ באב להיות בערב שבת, מותרים לכבס בחמישי שלפני התענית מפני כבוד השבת:
+<b>שני תבשילין.</b> אין אסור משום שני תבשילין אלא דבר שאינו נאכל כמות שהוא חי, אבל דבר הנאכל כמות שהוא חי כגון חלב וגבינה וקטניות בזמן שהיא לחה, אע״פ שבשלן אין בהן משום שני תבשילין:
+<b>ולא יאכל בשר ולא ישתה יין.</b> ה״מ לאחר חצי היום ובסעודה המפסקת שאין דעתו לאכול אחריה סעודת קבע. אבל קודם חצי היום אפילו בסעודה המפסקת, או בסעודה שאינה מפסקת אפילו לאחר חצי היום, שרי לאכול ב׳ תבשילין, ובבשר ויין:
+<b>רשב״ג אומר ישנה.</b> אם היה רגיל בשני תבשילין אוכל תבשיל אחד, היה רגיל בשני כוסות של יין שותה כוס אחד. ואין הלכה כרשב״ג:
+<b>בכפיית המטה.</b> שכופה המטה על פניה ולא ישכב עליה אלא בקרקע. ואין הלכה כר״י: 
+
+Mishnah 8
+
+<b>כט״ו באב.</b> שבו כלו מתי מדבר בשנת המ׳. ובו נתבטלו אותן השומרים שהושיב ירבעם בן נבט שהיו מונעים את ישראל שלא יעלו לרגל. ובו נתנו הרוגי ביתר לקבורה. ובו היו פוסקים מלכרות עצים למערכה לפי שמאז תש כחה של חמה, שאין בה כח ליבש העצים מלחותן:
+<b>ויוה״כ.</b> שבו נתנו לוחות האחרונות, והוא יום מחילה וסליחה:
+<b>שאולים.</b> שכולן שואלין, אפילו עשירות, שלא לבייש את מי שאין לו:
+<b>טעונים טבילה.</b> קודם שילבשום. לפי שאין כל אחת בקיאה בחברתה שמא נדה היתה:
+<b>יוצאות וחולות.</b> כמו, אז תשמח בתולה במחול (ירמיהו ל״א:י״ג):
+<b>במלך שלמה.</b> הקב״ה שהשלום שלו:
+<b>אמו.</b> כנסת ישראל:
+<b>זה מתן תורה.</b> יוה״כ שבו נתנו לוחות אחרונות:
+<b>זה בנין בית המקדש.</b> שנתחנך ביוה״כ:
\ No newline at end of file
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+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt	
@@ -0,0 +1,497 @@
+Bartenura on Mishnah Yoma
+ברטנורא על משנה יומא
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org
+
+Bartenura on Mishnah Yoma
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שבעת ימים. מפרישין כהן גדול – for all the Divine services of Yom Kippur are not valid other than through him (i.e., the High Priest), (see Talmud Yoma 32b and in several other places), as it is stated, concerning Yom Kippur (Leviticus 16:32): “The priest who has been anointed and anointed to serve as place…shall make expiation.” But this portion, we derive from what is written in the seven days of ordination (Leviticus 8:33): “You shall not go outside the entrance of the Tent of Meeting for seven days, [until the day that your period of ordination is completed…,” and it is written afterwards (verse 34): “Everything done today, the LORD has commanded to be done [seven days],to make expiation for you.” And our Rabbis expounded [the word] לעשות/to make – is the episode of the heifer, and the words לכפר עליכם /expiation for you, this is the episode of Yom Kippur. For the Kohen/priest that buns the heifer and the Priest that serves on Yom Kippur, both of them require separation from their houses for seven days, like Aaron and his sons required during the seven days of ordination.
+ללשכת פלהדרין – the officers of the king are called Palhedrin/counselors, for since that the High Priests that existed in Second Temple times after Shimon HaTzaddik/the Righteous (see Mishnah Avot, Chapter 1, Mishnah 2) would give money in order to serve in the High Priesthood, and because they were wicked, they would not complete their years, and would be exchanged every twelve months like the officers of the king, who would exchange them every year, therefore, they call this apartment the apartment/cell of the counselors.
+ומתקנין לו – They would invite another Kohen to become the High Priest in his place if a nocturnal pollution would occur to him or some other kind of defilement.
+אם כן אין לדבר סוף – if so, that he would concerned for his death, and there would be no end to this, lest she (i.e., his wife) would also die, but for defilement that is frequent we are concerned, therefore we appoint for him another Kohen, for death is not frequent that he would die suddenly, we are not concerned, therefore, we do not appoint for him another wife. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+הוא זורק את הדם – of the daily offerings, in order that he will be accustomed to the Divine Service.
+ומטיב את הנרות – trims them from the ashes of the wicks that went out (see also Mishnah Tamid, Chapter 3, Mishnah 9).
+ושאר כל הימים – if he wants to offer any sacrifice that he wishes, he can offer it, and the men of the division of duty cannot prevent him from doing so.
+מקריב חלק בראש – the head he offers of every portion that he chooses.
+וטוטל חלק בראש – in the distribution of the Holy Things, he takes a nice portion that he chooses for him, and these words concern the Sacred things of the Altar, but the Sacred gifts [that are set apart and consumed] outside of the Temple and Jerusalem, both the High Priest and the common priest divide equally.
+
+Mishnah 3
+
+וקורין לפניו – all seven days.
+בסדר היום – in the Torah portion of Aharei Mot (Leviticus chapter 16).
+אישי – My Master
+שמא לא למדת – During Second Temple times, it was necessary for this, as they would appoint High Priests who were not honest, according to the Kingdom, whereas during First Temple Times, they would not appoint a High Priest, other than someone who is the greatest among the Priests in wisdom, beauty, strength and riches, and if he did not have riches, his brethren among the Priests would raise him up from their own, as it states (Leviticus 21:10): “The priest who is exalted above his fellows….”they would raise him from among his brothers.
+שיהא מכיר – he would take consideration of the animals passing before him to place upon his heart the laws of the order of the day [of Yom Kippur].
+
+Mishnah 4
+
+לא היו מניחין אותו לאכול הרבה – even from those foods that would not bring him to sexual excitement (pollution – see Talmud Yoma 18a), and we completely prevent him [from consuming] all foods that would bring him to sexual excitement and nocturnal emission like milk and eggs and fat meat and old wine and similar kinds of things.
+
+Mishnah 5
+
+מסרוהו זקני בית דין – they read before him regarding the order of the day.
+לזקני כהונה – to teach him the priest’s taking handfuls of incense (see Talmud Yoma 19a, which was the task of the House of Avtinas to teach him the manipulation of the incense), as it says (Leviticus 16:12): “two handfuls of finely ground aromatic incense” and this was difficult work.
+בית אבטינס – they would make the incense and pound it and combine its spices.
+והשביעוהו – that he would not become a Sadducee to improve the incense upon the coal-pan from outside and to bring it in from inside, as they expound (Leviticus 16:2): “for I appear in the cloud over the cover,” from the cloud of the of smoke of the incense it will come, and then I will appear over the cover, but the matter is not this, for the Biblical verse states there (Leviticus 16:13): “He shall put the incense on the fire before the LORD…”
+הוא פורש ובוכה – for they suspected him of being a Sadducee.
+והן פורשין ובוכין – that they suspected him, as the Master said (Shabbat 97a): “A person who suspects those who are fit, is whipped on his body.”
+
+Mishnah 6
+
+אם היה חכם דורש – in a matter of Jewish law all the night of Yom Kippur, in order that he not sleep and experience a nocturnal emission. But if he is a student and not wise, but knows to understand and to hear a word of Halakha, but does not know how to expound [upon it], they expound before him.
+באיוב ובעזרא – for they are matters that draw the heart to hear them and sleep cannot snatch him.
+
+Mishnah 7
+
+פרחי כהונה – young men when the hair of heir beards begins to flower are called those who blossom.
+באצבע צרדה – the finger that is closest to the thumb. And the language of צרדה/snap is (see Talmud Yoma 19b – a phonetic play), the match to this (the middle finger) what is it? The thumb, i.e., the sound produced with these two fingers, the nearest to the thumb, closest to it, and they would combine the thumb with the finger closest to it, and it would slip off and strike his palm and produces a sound so that the High Priest doesn’t sleep.
+עמוד – on your feet.
+והפג אחת על הרצפה – of marble in order to remove the head, for the coolness of the feet removes the sleep and the word הפג is the language of removal, like (Talmud Betza 14a) like spices “losing their taste” when pounded the day before.
+
+Mishnah 8
+
+תורמין את המזבח – the removal of the ashes from the altar (based upon Leviticus 6:3), through which he takes the coals out with a (silver) coal-pan (see Mishnah Yoma, Chapter 4, Mishnah 4) whether there is a lot or whether there is a little on the eastern side of the ramp and it is absorbed there in its place, and it was at the beginning of the Divine Service in the morning.
+או סמוך לו – near the time of the cock’s crowing or from before it or from after it.
+ביוה"כ – he removes them from midnight, because of the weakness of the High Priest, since everything is upon him alone, he needs to wise earlier.
+וברגלים – since there are many Israelites and many sacrifices and a lot of ashes in the place of the pile of wood on the altar in the Temple, and he must take up the ashes from the place of the pile of wood to a place that is in the middle of the altar, which is called תפוח/TAPUACH, for there is a large of pile of the ashes and the community which is directed like an apple, it was necessary to arise earlier and they would rise from the first watch which is one-third of the night (i.e. 10 pm, assuming that the sun sets at 6 pm and rises at 6 pm).
+ולא היתה קריאת הגבר מגעת – on the Festivals.
+עד שהיתה עזרה מלאה מישראל – who bring their sacrifices to offer them immediately after the morning daily-offering.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+בראשונה כל מי שרוצה לתרום – Every Kohen who is from the same priestly division and wants to remove the ashes in the morning, removes the ashes, for there was no arbitration (by counting out a certain number on the raised fingers of those among whom a decision is to be made) in the matter.
+ובזמן שהם מרובים – who come to remove the ashes, this one says: “I am removing the ashes” and that one says “I am removing the ashes,” this is their judgment.
+רצים ועולים בכבש – of the altar, which is thirty-two cubits in length.
+וכל הקודם – to enter into the upper four cubits of the ramp nearest the top of the altar, is worthy of/merits removing the ashes, and this is their lottery.
+ואם היו שניהם שוים – through their entrance, neither one of them merits removing the ashes, but from now, all of them come to take a lottery. And what is the lottery? He who is appointed over the arbitration says to all of them to raise their fingers, that is to say, they should release their fingers so that each person can see his finger, since it is forbidden to count people from the Israelites; therefore, it was necessary for them to release the fingers in order that the fingers can be numbered, and not the people. And how would they do this? They would go around and stand together in a circle and the appointed one comes and takes hold of the turban from the head of one them (see Talmud Yoma 25a) and from him, the arbitration begins to count. And each one of them removes his finger and the appointed one/officer enunciates from his mouth a number and counts, either one hundred or sixty, many more than there are Kohanim present there, and says, whomever finishes with this total, through him will merit. And he begins to count from the one who took it from the head of the turban, and such were all of the arbitrations in the Temple Sanctuary.
+אחת או שתים – one finger if he is health or two if he is sick, for the sick are unable to control/have mastery over his fingers, and we releases one [finger], its neighbor is released with it. But the two are not counted other than as one [finger].
+ואין מוציאין אגודל במקדש – because of the deceivers, when the end of the numbering draws near and they would understand who would finish, that one standing before him would set out two fingers in order that he would count for two people and the number would hurry to end with him. But the appointed official did not comprehend because a person can distance his thumb from his finger a great deal until it appears as the fingers of two people, which one cannot do with the other fingers.
+
+Mishnah 2
+
+אלא בפייס – as we have explained.
+ארבע פייסות היו שם – four times during the day, they would be gathered to arbitrate, and they would not arbitrate for all of them in one meeting, in order to announce by sound four times that there is a large gathering of people in the courtyard, and that is for the honor of the King (i.e., God), as it is stated (Psalms 55:15): “[Sweet was our fellowship;] we walked together in God’s house.”
+
+Mishnah 3
+
+מי שוחט – the daily offering (of mid-afternoon).
+מי זורק וכו' – all the acts of Divine worship are done at one arbitration/count (i.e., by counting out a certain number of raised fingers of those among whom a decision is to be made. For whomever completed through him the count, according to how we explained it, is worthy, and he casts the blood to the altar after he receives the blood in the bowl (out of which the sprinkling of the blood is done), for the person who casts the blood is the person who receives it. And nearest him is the person who slaughters, and even though the slaughtering precedes the reception of the blood, nevertheless, because the Divine service of the casting is greater than the slaughtering, for the slaughtering is valid [when done] by a foreigner (i.e., a non-Kohen), which is not the case regarding the casting and the reception [of the blood] and further which is the commandment of the Kohanim, therefore, the first one who was found worthy in the arbitration for the casting [of the blood], and the one nearest him, in the slaughtering, and the one next to the slaughterer, removes the ashes from the altar, and the one nearest to the individual who removes the ashes from the altar removes the ashes from the candelabrum/Menorah, and similarly for all of them.
+הראש והרגל – of the right side by one Kohen.
+ושתי הידים – by a second Kohen.
+העוקץ – that is the tail.
+והרגל – of the left side, with the third Kohen.
+החזה – that is the fat of the of the breast which looks towards the ground, and we sever it this way and that way without the heads of the wing.
+והגרה – the place where the ruminant, which is the neck, and through it are attached the windpipe, the lung with the liver and the heart. The breast and the neck is with a fourth Kohen.
+ושתי הדפנות – with a fifth Kohen.
+והקרבים – with a sixth [Kohen].
+והסולת – the one-tenth of an Ephah for the meal offering of his libation of the daily afternoon offering with a seventh [Kohen].
+והחביתים – half of one-tenth of an Ephah for the meal offering of the High Priest which is offered with the daily afternoon offering on each day, as it states (Leviticus 6:13): “half of it in the morning and half of it in the evening,” with an eighth Kohen.
+והיין – three LOGS for the libation of the daily afternoon offering, with a ninth [Kohen].
+י"ג כהנים זוכין בו – with this arbitration, thirteen Divine services of the Priests who are appointed for this according to the order that is written in the Mishnah.
+כדרך הלוכו – during his life.
+היה קרב – the daily afternoon offering. The first teacher holds that the best and most beautiful is offered first, but [Shimon] Ben Azzai holds that it is according to the way in which it is walked, the head and the leg, the breast and the neck, and the two forelegs, and the chest surrounding the lungs and the rib, and the rump and the hind legs. But the Halakha is not according to Ben Azzai.
+
+Mishnah 4
+
+חדשים לקטורת – this is what they would announce in the Temple court, that is to say, whomever was not worthy of the incense all of his life, should come and decide by chance. But they would not allow someone who was found worthy of it once [already] to repeat it, because he becomes wealthy as it is written (Deuteronomy 33:10-11): “They shall offer You incense to savor [and whole-offerings on Your altar]. Bless, O LORD, his substance…” For since every Kohen who offers incense would become wealthy and blessed on its account, therefore, they would not allow a person to repeat it, in order that all could be wealthy and blessed through it.
+חדשים גם ישנים – he who was worthy of the lottery other times and he who never was worthy of it ever, come and participate in the lottery.
+מי מעלה אברים מן הכבש למזבח – when they would bring up the limbs from the slaughter house, they would not bring them to the Altar, but rather place them on the lower half of the ramp in the east and conduct another lottery – who will bring them from the place where they are lying on the ramp to the altar, and they would do such because of [the Biblical adage] (Proverbs 14:28): “A numerous people is the glory of a king…”
+
+Mishnah 5
+
+תמיד קרב – from the time the limbs are brought and onward, it is considered.
+עצמו – on every day, nine [priests]; six for the limbs and the innards, as we stated above (Mishnah 3) and one for the fine flour, and one for the baked cakes and one for the wine.
+ובחג – [and on the holiday] which requires two libations, one of wine and one of water and in the hand of one Kohen is a flask (i.e., a bottle with a wide belly and a narrow neck) .
+ושל בין הערבים – for on each day, two [things] are in their hands, two pieces of wood, to add to the wood of the arrangement of wood on the altar in the Temple, as it is written (Leviticus 1:7): “[The sons of Aaron the priest shall]…lay out wood upon the fire,” for if it was not the matter of the morning daily-offering, of which it is was already stated (Leviticus 6:5): “every morning the priest shall feed wood to it,” give it for the matter of the daily offering of the mid-afternoon where they add two pieces of wood.
+
+Mishnah 6
+
+הבשר בחמשה – just like the limbs of the sheep, so too the limbs of the ram.
+הסלת – it was two-tenths of an Ephah, with two Kohanim.
+
+Mishnah 7
+
+במה דברים אמורים – that we require all these Kohanim for all the animals and that we need an arbitration.
+אם רצה להקריב – an individual Kohen [who offers] everything without an arbitration.
+הפשתן ונתוחן – of an individual and of the community, they are equivalent to be considered fit with a “foreigner” (i.e., a non-Kohen) and they do not require a Kohen.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אמר להם הממונה – he is the assistant.
+צאו וראו – on a high place that they had in the Temple.
+זמן השחיטה – for the slaughtering is invalid at night, as it states (Leviticus 19:6): “It shall be eaten on the day you sacrifice it…”
+ברקאי – the morning shines through and flashes (Talmud Yoma 28b).
+האיר פני המזרח – this time is after the morning star that the first Tanna/teacher mentioned. And the Halakha is according to Mattitya ben Shmuel.
+עד שבחברון – those who are standing below ask him if the light has yet reached Hebron, and he responds affirmatively, and in order to mention the merit of the forefathers, we mention Hebron.
+
+Mishnah 2
+
+שפעם אחת עלה מאור הלבנה – it is not speaking about Yom Kippur, for it is impossible to ascend from the light of the moon so close to the morning light on Yom Kippur which is the first third of the month, but rather, at the end of one of the months when the moon ascends near the time of the crack of dawn, an error took place, and they suspected lest it was on Yom Kippur that another mistake would occur in a similar manner, therefore, they needed all of this.
+הורידו כהן גדול – this is an individual matter, and now he returns to that which was taught above, “until Hebron” and he answers affirmatively, and after the one who sees responded, they would bring down the High Priest to the ritual bath for he needed immersion prior to sacrificing the daily offering [of the morning].
+המיסך רגליו – it is a substituted word for his large defecation.
+
+Mishnah 3
+
+לעבודה – not necessarily
+עד שיטבול – and the matters are [understood] via a conclusion a minori ad majus, for just as the second to the High Priest is sanctified for the Holy {Service], from the Divine Service outside to the Divine Service inside, and from the Service inside [the Temple] to the Divine Service outside, and which requires immersion between each Divine Service, the individual who comes from his house which is from the “secular” to the Holy, does he not all the more so require ritual immersion?
+על בית הפרוה – on the chamber/compartment of the House of the Parveh.
+חוץ מזו – the first, which was in the non-holy area near the Gate of the Water, and it was at the side of his chamber.
+
+Mishnah 4
+
+סדין של בוץ – in order that he recognize that the Divine service of the Day (i.e., Yom Kippur) would be in linen garments, since he is accustomed to serve all year long in golden garments.
+ונסתפג – be wiped off (i.e., dried off).
+וקדש ידיו ורגליו – from the basin (i.e., the laver for the priests in the Temple court), for he requires for all changes of clothing during the Day (i.e., Yom Kippur) sanctification for undressing and sanctification for dressing. But this first immersion [in the Mikveh] [is needed] since undressing was of weekday clothing, and tit was not necessary for sanctification of the hands and feet upon undressing.
+קרצו – he slaughtered it through the majority of the two signs (i.e., the windpipe and gullet), he who was fit for slaughtering.
+ומירק אחר – Another Kohen completed the slaughtering, for the receiving of he blood is not fit other than by the High Priest who needs to do it quickly and receive the blood.
+על ידו – for him; alternatively, by him, after him and next to him, such as in the Book of Ezra (actually the Book of Nehemiah) (Chapter 3, verses 8 and 17): “Next to them, Melatiah the Gibeonite and Jadon the Meronothite repaired….”(and) “After him, the Levites repaired: Rehum son of Bani. Next to Him, Hashabiah, chief of Sof half the district of Keilah, repaired for his district.”
+
+Mishnah 5
+
+בין דם לאברים – Not specifically, for it is taught in the Mishnah (four) above, that he received the blood and toss it, and went in to offer the incense and to cleanse the lamps and to sacrifice the head and the limbs, but the incense is offered between the blood and the lamps. But, the Tanna/teacher [of our Mishnah] does not come now to inform us the order of the offerings one after the other how they were, but wants to state only that he tossing of the blood and the offering of the limbs did follow one after the other, for the incense interrupted between them, and the same law applies regarding the cleansing of the lamps after the incense offering prior to the offering of the limbs.
+אסטניס – that his body was cooled off and cold.
+מחמין לו חמין – on the Eve of Yom Kippur.
+ומטילין – on Yom Kippur, into the hollowed-out part of the building in the house of immersion (i.e., the Mikveh).
+שתפיג – to remove its coolness partially, such as they weaken/mitigate their taste (Talmud Betzah 14b).
+
+Mishnah 6
+
+לבית הפרוה – One sorcerer whose name is Parvah built it (i.e., the chamber) and it is called by his name.
+ובקודש היתה – that this second ritual immersion with all the rest of the ritual immersions, except for the first one, requires a sanctified place, as it is written (Leviticus 16:24): “He shall bathe his body in water in the holy precinct [and put on his vestments; then he shall come out and offer his burnt offering and the burnt offering of the people, making expiation for himself and for the people].”
+ר"מ אומר – he first took off his clothing and afterwards sanctified [himself]. But the Halakha is not according to Rabbi Meir.
+בגדי לבן – the priest’s undercoat (see Tractate Yoma 35b), undergarment, belt and turban that are mentioned in the Torah portion of Ahare Mot (chapter 16), for all of the inner Divine service was with them, but the outer Divine service such as the daily offerings and the Musaf offering were [offered] in golden garments which he would use the entire year, and between each change of clothing requires ritual immersion and two sanctifications of the hands and feet from the laver [for the priests in the Temple court].
+
+Mishnah 7
+
+פלוסין – thin and fine linen that comes from the land of Rameses. The Jerusalem [Aramaic] translation of Ramses is Pilusa (Pelusium, a town in lower Egypt) (see Talmud Avodah Zarah 39a).
+הנדוין – from the land of India.
+ובין הערבים – clothing that he wears to remove the censer and the coal-pan
+הכל שלשים מנה – for this, the Tanna/teacher [of our Mishnah] reviews the general principles, to teach us that thirty Maneh in total, to tell you that if he spent less for those of the morning and spent more for those of the evening, it does not matter.
+אם רצה להוסיף מוסיף משלו – as long as he will give that addition as a gift to that which is dedicated as Temple property.
+
+Mishnah 8
+
+בין אולם למזבח – all of the north of the Temple courtyard was fit according to the law for the placement of the bull, for all it was before God, and they would not place the bull between the hall leading to the interior of the Temple and the altar, near the hall containing the golden altar, but rather because of the weakness of the High Priest, so that the pain-staking preparations of the burden of carrying the blood from afar should not weigh upon him.
+ראשו לדרום ופניו למערב – by law, the head was in the hall containing the golden altar which was in the west and its back was in the east, but lest it cast excrement and it was a disgrace to show its privy to the eastern side, therefore, its head was to the south and its tail was to the north, which was much better. But the middle of its body was between the hall leading to the interior of the Temple and the altar, and it would wind/curve its head until its face was to the west.
+והכהן עומד – and his back was to the east.
+
+Mishnah 9
+
+בא לו למזרח העזרה – they would not bring in the goats between the hall leading to the interior of the Temple and the altar because he wants to place lots upon them, but they were in the courtyard until the time of the slaughtering.
+וקלפי – a wooden hollowed utensil.
+של אשכרוע – it is called BUSA in a foreign tongue. It is a form of tree and important.
+בן גמלא – Joshua ben Gamla, when he was appointed to be High Priest, made them of gold.
+
+Mishnah 10
+
+בן קטין – he was a High Priest.
+עשה י"ב דדין לכיור – in order that there would be twelve Kohanim who would be worthy of an allotment of the daily morning offering would sanctify [themselves] at the same time, and even though there were thirteen Kohanim as we have said in the chapter at first (Chapter 2, Mishnah 3), he did not make a spigot for the slaughterer, for the slaughtering was fit to be done by a non-Kohen.
+מוכני – a wheel to sink [the wash-basin] into the cistern, so that its waters would be collected in the cistern so that it would not be disqualified through lying overnight.
+נברשת – candelabrum.
+שפרשת סוטה כתובה עליו – so that there be no need to bring a Torah to write from it the portion of the Sotah/the woman suspected of adulterous relations (Numbers chapter 5, verses 11-31).
+נקנור – the name of a man.
+נעשו נסים לדלתותיו – that he went to Alexandria of Egypt to bring doors, and upon his return (see Talmud Yoma 38a), a great storm arose at sea to drown them, he took one of them and cast it at the sea to make them (i.e., the ship and its passengers) lighter, and they requested [of him] to cast the other [door], he said to them: cast me with it; immediately the sea relaxed from its vehemence. When they reached the port of Acre, it [the door] burst forth and came out from under the walls of the ship.
+
+Mishnah 11
+
+לא רצו ללמד על מעשה לחם הפנים – for the rest of the artisans did not know how to detach the bread from [where it sticks in] the oven (see Tractate Yoma 38a), so that it would not bread, because it was made like a broken chest.
+לא רצו ללמד על מעשה הקטורת – they recognized one herb/grass whose name is a “smoke-raiser” (see Talmud Keritot 6a), that they would combine it with the ingredients of frankincense, and the smoke of the incense would raise straight up like a rod and would not turn to either side.
+פרק בשיר – producing a pleasant sound.
+על מעשה הכתב – he would tie four reeds with his four fingers and write there four letters at once.
+על הראשונים – Ben Gamla and Ben Ketin and Munbaz and Heleni his mother and Nikanor.
+ועל האחרונים – the House of Garmu and the House of Abtinas, and Hugares the son of Levi and Ben Kamtzar, for even though the House of Garmu and the House of Abtinas gave reasons for their words that they did not want to teach [their special skills], lest a person who is not honest would learn and he will go and worship idolatry with this, but the Sages did not accept their words.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+טרף בקלפי – seized forcibly, hastily and took suddenly with a haste of the ballot, as we taught [in the Mishnah] above (Tractate Yoma, Chapter 3, Mishnah 9), and there was an urn for the drawing of lots. And why with haste? In order that they should that they should not intend to recognize with his touch which was for God and take it in his right hand, because it was a pleasant sign when he would raise it with his right hand.
+והעלה שני גורלות – one in his right hand and one in his left, and the goats stand one to his right and the other to his left, and he would give the lot that came up on the right [hand] on the goat of the right side, and the lot that rose in his left [hand] on the goat of the left.
+לה' חטאת – he would mention the explicit name of God, and that is the name of Yud, Hei, (Vav, Hei) as it is written.
+ור' ישמעאל אומר לא היה צריך וכו' – But the Halakah is not according to Rabbi Yishmael.
+והן עונין אחריו – when he would mention the Name [of God].
+
+Mishnah 2
+
+לשון של זהורית – red colored wool.
+כנגד בית שלוחו – corresponding to the gate that it would be taken out.
+ולנשחט – he would tie a crimson-colored strap corresponding to its slaughter house, that is to say, at its neck, and now it would not come to be switched with the goat that is to send off, for this one (i.e., the goat that is to be sent off) is tied at its head, and this one at its neck. And [regarding] both of them, with the rest of the goats, they are not switched, for these, a crimson-colored strap is tied and the other goats, there is no crimson-colored strap tied to them.
+עויתי פשעתי חטאתי – Our Mishnah is [according to] Rabbi Meir, as it is written (Leviticus 16:21): “[Aaron shall lay both his hands upon the head of the live goat] and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, [putting them on the head of the goat…]}. But the Sages dispute him and say, that “iniquities” are those acts committed wantonly, and “transgressions” are [acts of] rebellion, and “sins” are inadvertent sins, for after he (i.e., the High Priest) confessed on the iniquities and on the [acts of] rebellion, he returns and confesses on the inadvertent acts, in astonishment, but rather, he states, I sinned, I committed iniquities, I committed transgressions. And similarly, regarding David, he says (Psalms 106:6): “We have sinned like our forefathers; we have gone astray, done evil.” And the Halakha is according to the Sages. But what is it that Moses stated (Exodus 34:7): “...forgiving iniquity, transgression and sin?” Such said Moses before God, that the Jewish people sins and does repentance, their iniquities become like inadvertent sins.
+
+Mishnah 3
+
+ממרס – he stirs and shakes and mixes it, so that it not become congealed when he delays until he performs the service of the incense.
+על הרובד הרביעי – each row of the stones of the floor is called a terrace (i.e., a paved level space between the steps in the Temple hall) (see Tractate Yoma 43b), and it is impossible to explain the fourth terrace in the hall containing the golden altar. The fourth row that is in the midst of the hall containing the golden altar from the opening of the hall containing the golden altar and inwards, for it is written (Leviticus 16:17): “[When he goes in to make expiation in the Shrine], nobody else shall be in the Tent of Meeting [until he comes out],” but it teaches the fourth terrace of the hall containing the golden altar, that is to say, the fourth terrace in the courtyard, that goes from the hall containing the golden altar to the courtyard, he counts the terraces and places it on the fourth terrace and stands there and stirs it. For inside the hall containing the golden altar, it is impossible as we have stated.
+וחותה – he takes coals out with a pan and sets down the coal-pan until he grabs handfuls of the incense [with both hands] and places it within the pan and afterwards brings the pan and the coal-pan inside.
+
+Mishnah 4
+
+בכל יום – when he takes the coals out with a pan from the second pile of wood on the altar in the Temple of the incense to bring it into the inner altar for incense in the morning and evening.
+חותה בשל כסף ומערה בשל זהב – and he does not take the coals out with a golden pan for the removal of the coals rubs/pounds the utensil and causes diminution of itand the Torah had compassion on the funds of the Jewish people.
+והיום חותה בשל זהב – in order to not trouble the High Priest to intermix from one utensil to another.
+כבדה – for its wall was thick.
+והיום קלה – for its wall was thin.
+והיום ארוכה – in order that the forearm of the High Priest assists him.
+והיום אדום – from gold which is called Parvayim (i.e., the name of a district or place known for its gold mines), which is a name that is similar to the blood of bulls.
+פרס – one-half of a Maneh.
+דקה מן הדקה – as it is written (Leviticus 16:12): “and two handfuls of finely ground aromatic incense, [and bring this behind the curtain].” And what then is to be learned here, for doesn’t it already state (Exodus 30:36): “Beat some of it into powder…’ but rather, to tell you that the incense of Yom Kippur should be the finest of the finest.
+
+Mishnah 5
+
+בכל יום עולין במזרחו של כבש – as the Master stated: “All turns/movements that you face should not be other than in the path of the right side, which is to the east. For the ramp is in the south, therefore when one ascends to the east of the ramp which is nearest to the right turn.
+והיום כהן גדול – because of his honor [in order to] demonstrate his importance that he is like a member of the household, and he walks in the place where he desires, what the other priests are not allowed to do.
+
+Mishnah 6
+
+בכל יום היו שם – in the outer altar.
+ארבע מערכות – [piles] of wood which are burned with fire; one large pile [of wood] that we offer upon it the daily offering and a second pile [of wood] that from it we take fire to the altar of the incense, and one pile [of wood] of maintaining the fire, in order that fire not depart from it ever, and another pile of limbs and fats of the daily offering of the eventide that had not been consumed by evening, and which was not burned all night long, we burn them in this pile, and we add for Yom Kippur an additional pile to take from it coals for the incense for the innermost part.
+רבי יוסי אומר בכל יום ג' – for three verses are written (Leviticus 6:2): “[This is the ritual of the burnt offering: The burnt offering itself] shall remain where it is burned upon the altar all night until morning,” – this is the large pile of wood. (Leviticus 6:2): “while the fire on the altar is kept going on it” – this is the second pile of the incense. (Leviticus 6:5): “The fire on the altar shall be kept burning, not to go out,” – this is the third pile for the preservation of the fire. But the fourth pile for the limbs and fats that were not consumed, Rabbi Yosi does not have, for he holds that the limbs and fats that were not consumed are burned on the sides of the large pile.
+רבי יהודה אומר בכל יום שתים – He (i.e., Rabbi Yehuda) does not hold the third pile for the preservation of the fire, and from the third Biblical verse of (Leviticus 6:5): “The fire on the altar shall be kept burning, not to go out,” Rabbi Yehuda expounds it that the one burns thin chips in order to kindle the fire of the large pile [of wood], he should not kindle it on the floor and raise them while they are burning to the altar but he should kindle them at the top of the altar. And the Halakha is according to Rabbi Yosi.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+הוציאו לו – from the chamber of the utensils.
+וכך היתה מדתה – as its measurement outside, so its measure inside, what on the outside he would take grabs of incense with his actual hands and not with a utensil, so also inside, when he pours the incense from the ladle into his handfuls, he would not pour with a utensil that is made like the measure of his handfuls, but into his actual handfuls.
+נטל את המחתה בימינו – since it is heaven and hot and the ladle of the incense is lighter than it, therefore, the firepan is in his right-hand and the ladle is in his left-hand.
+היה מהלך בהיכל – he enters and walked within towards the west.
+לבין שתי הפרוכות – since they were doubtful in Second Temple times if the partition that separates between the Holy and the Holy of Holies which was [found] in the First Temple and was a cubit thick, if that cubit was within or from the outside, therefore, they made two curtains, one an outer one and one an inner one. וביניהן – the airspace of a cubit to retain between them the air space of the partition.
+החיצונה פרופה מן הדרום – The Rabbis stated it, that they dispute on that of Rabbi Yosi and state that the curtain divided them in the Tabernacle alone, it was stated.
+פרופה – its top was doubled to the outer side and was held with a gold clasp in order [to be open] from the south and standing.
+מהלך ביניהן – he entered in the southern clasp and walked between them until he reaches the northern clasp.
+הגיע לצפון – when he entered into the space between the Holy of Holies, he turned his face to the south to walk until he was between the bars projecting from the Ark (Tractate Yoma 42b) which is in the middle of the empty space, for the bars were long until the curtain, one head facing to the west and the other one to the east, one at the top of the ark to the north and one at the top to the south.
+מהלך לשמאלו עם הפרוכת – when he walks from the north to the south, his left is to the east and the curtain was in the east, his left side is found with the curtain.
+עד שהוא מגיע לארון – to the place of the Ark and not to the Ark itself, for the in the Second Temple, there was no Ark there.
+דרך כניסתו – so that he would not turn his face to leave, but rather depart in the path of his back with his face towards the Ark.
+ומתפלל תפלה קצרה – and this is (Talmud Yoma 53b): “May it be Your will, O LORD my God, for if this year is parched (explanation: hot), that it be rainy, and that the ruler’s staff will not depart from the House of Judah, and that your people Israel will not need substance either one from the other nor from another people, and that the prayers of those on the crossroads will not enter before You,” meaning that people they pray that rain will not fall.
+בבית החיצון – in the Temple/the hall containing the golden altar.
+שלא להבעית את ישראל – that they will say that he has died.
+
+Mishnah 2
+
+ושתיה היתה נקראת – on account that from it, the world was founded where the Holy One blessed be He stabled His world. And Stetiyah is foundation.
+
+Mishnah 3
+
+למקום שנכנס – in the House of the Holy of Holies.
+במקום הבדים – between the beams
+ולא היה מתכון להזות לא למעלה – so that it would be one above on a point of the upper cover of the Holy Ark (i.e., the innermost of the Temple, the Holy of Holies), and the seven [sprinklings] below [at its thickness], for they do not touch the upper cover of the Holy Ark (i.e., the innermost of the Temple) but fall to the ground.
+אלא כמצליף – like one who flogs who begins between the shoulders and goes down below, such he would intend that these eight sprinklings [of blood] would be in the ground appropriately, this one under the next one.
+אחת ואחת – for if he did not count the first sprinkling that is above for itself with all the seven that are below, sometimes, he would error and count the first sprinkling with the seven that are below, and the first sprinkling that is below he would count tow, and that is not to say that he should count the sprinkling that is above with the seven that that are below until eight, for one can say, that it is Mitzvah to interrupt the gifts that are below in the midst of the seven and not in the midst of eight.
+
+Mishnah 4
+
+נטל דם הפר והניח דם השעיר – the final result of the matter is that it is Rabbi Yehuda, who said that there was only one stand there, and he had to take the blood of the bullock first in order to set aside the blood of the goat in the stand, for he had upon him the blood of the bullock. But the Halakha is not according to Rabbi Yehuda.
+על הפרוכת – as it is written (Leviticus 16:16): “[Thus he shall purge the Shrine of the uncleanness and transgression of the Israelites, whatever their sins;] and he shall do the same for the Tent of Meeting,[which abides with them in the midst of their uncleanness].”
+עירה דם הפר – as it is written (Leviticus 16:18): “he shall take some of the blood of the bull and of the goat [and apply it to each of the horns of the altar],” from the blood of both of them together.
+ונתן את המלא בריקן – and he goes back and empties the full bowl (out of which the sprinkling is done) into the empty one in order that blood combines/mixes extremely well.
+
+Mishnah 5
+
+היה מחטא ויורד – this Tanna/teacher held that the Kohen would walk on his feet to each and every corner. And each and every sprinkling was in the corner that was before him and nearest him. And for this reason, [the Mishnah] takes [the words] “purifying [the altar by sprinkling], that is to say, that he would give sprinkling from above to below, for if he had given [sprinkling] from below to above in the corner that was before him, the blood would flow into his handle and soil his clothing. But Rabbi Eliezer held that the Kohen would stand in one corner and from there give sprinklings on all the corners, for the entire altar was not other than one cubit by one cubit squared, and since the three corners were near him, he can sprinkling from below to above without soiling his clothing, except for this corner that he was standing near, for it was impossible for him to turn sideways the tops of his fingers downward but [only] upwards, for if he would turn the tops of fingers downward and give a sprinkling from the bottom to the top, the blood would flow into the handle of his undercoat. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 6
+
+על טהרו – after having finished all the sprinklings of the corners, he sprinkles upon them seven times, as it is written (Leviticus 16:19): “And the rest of the blood he shall sprinkle on it [with his finger seven times]. Thus he shall purify it [of the impurity of the Israelites and consecrate it],” the place that is uncovered where he takes the ashes and the burning coals on this side and that, and sprinkles on the gold of the altar.
+
+אלו ואלו – the outer and inner blood is poured on the altar of the burnt-offering, they would flow gently from the foundation to the floor and mix in the sewer duct that is in the courtyard that goes out to the Kidron Valley.
+לגננים – the owners of the gardens.
+ומועלין בהם – it is prohibited to benefit from them without payment.
+
+Mishnah 7
+
+כל מעשה יוה"כ – all the Divine Services that he performs in white clothing inside and in the hall containing the golden altar.
+האמור על הסדר – in our Mishnah (Chapter 5, Mishnayot 3-5).
+וכן בהיכל – he gave part of the sprinkling on the curtain and the blood was powered, he would bring another bull and begin the sprinklings of the curtain, and there would be no need to go back and begin inside.
+שכולן כפרה בפני עצמן – Therefore, when the atonement is completed, it is completed.
+ממקום שפסק – and even if he had not completed that particular atonement, he does not need to go back and give what he had given. But the Halakha is not according to Rabbi Eleazar or Rabbi Shimon.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+שני שעירי. במראה – both of them are white or both of them are black.
+ובקומה ובדמים – Three verses are written (Leviticus 16:5,7,8): “And from the Israelite community he shall take two he-goats…,” “Aaron shall take the two he-goats…,” “And he shall place lots upon the two goats…” And since [the word] “he-goats” implies two, what does the thrice-time repetition of “two” come to teach us? But that they should be equivalent in appearance and in height and in worth/value.
+ויאמר אם של שם מת – this is how it should be explained: If the [goat designated] for “the LORD” died, this one, upon which the lot “for the LORD” has come will stand in its place. ואם של עזאזל מת – he should say, this one [upon which the lot “for Azazel” has come will stand in its place] etc.
+והשני – if [the goat] “for Azazel” died and now there are two goats “for the LORD,” one that remains from the first pair and one from the second pair, and with one of them, they have been atoned, the second should be put out to pasture. And similarly, if [the goat] “for the LORD” had died, and behold, there are two [goats] “for Azazel,” the one should be sent away into the wilderness and the second one should be sent out to pasture. And it is the second one of the second pair that should be sent out to pasture until a defect occurs to, but the second [goat] of the first pair is what should be offered, if it is “to the LORD, ” or it should sent to the wilderness if it is “for Azazel,” for animals (dedicated for sacrifices) cannot be removed forever from sacred use (as long as the obstacle lies not in their physical unfitness – See Talmud Yoma 64a), and if they reach a point of time of being ritually unfit, one can repair it when you pair it with another animal.
+שאין חטאת צבור מתה – for when they derive that sin-offerings die, it is regarding an individual that they derive it. And the goats of Yom Kippur are community sin-offerings, as it is written (Leviticus 16:5): “And from the Israelite community he shall take [two he-goats for a purification offering and a ram for a burnt offering].” But sin-offerings that die, he should bring it into one house and leave it there until it should die.
+ועוד אמר ר"י נשפך הדם – of the he-goat “for the LORD”, let the one to be sent to the wilderness die, for it does not become a marked-off place of blood and in all of the Divine Services that are performed in white clothing, whether inside or outside, [the word] “statute” is written regarding them to invalidate an act by an omission, and one must bring other blood and it is impossible other than through a lottery, and since he holds that animals [dedicated for sacrifice] can be removed forever from sacred use, the first he-goat that was to be sent away to the wilderness should die.
+מת המשתלח – even though the sending out is not indispensable (i.e., to invalidate an act by an omission), according to everyone, when it is written, “statute” to be indispensable for the things that the Kohen does in white clothing, or on things that are done “through a designated man”(Leviticus 16:21), nevertheless, we derive from the Biblical verse, as it is written (Leviticus 16:10): “[while the goat designated by lot for Azazel] shall be left standing alive before the LORD to make expiation with it [and to send it off to the wilderness for Azazel],” until when is it necessary for the goat to be sent to the wilderness to be left standing alive? Until the time when the blood of its fellow [goat] is sprinkled; but if it dies prior to that, the atonement of the blood is worthless, and therefore requires compensation. But without a lottery, it is impossible and it needs two – the first is superseded, and everyone admits that with slaughtered animals that are superseded.
+
+Mishnah 2
+
+בא לו אצל שעיר – after he completed the sprinkling of the blood of the bull and the goat, the Kohen comes near the he-goat that is to be sent off into the wilderness in the place where he placed it, corresponding to the place where it is to be sent off (i.e., the Eastern Gate; see Mishnah Yoma, Chapter 4, Mishnah 2).
+
+Mishnah 3
+
+אלא שעשו הכהנים קבע – in order to send it out and the Jewish court of Kohanim would not let an Israelite lead it out.
+ערסלא – the name of a person.
+
+Mishnah 4
+
+וכבש – they made a kind of ascent which is tall and goes out the path of the ramp outside of the courtyard and outside of the city, in order the Babylonians would not be able to touch the goat sent out to the wilderness. Since they were accustomed to pull at its hair and say to him: “Take quickly and leave, and our transgressions should not tarry with us any longer.
+מיקירי ירושלים – from the important people of Jerusalem.
+עד סוכה ראשונה – they made booths for him (who leads on the goat to be sent to the wilderness) on the path and people would go to live there before Yom Kippur when they accompany him from Sukkah to Sukkah.
+תשעים ריס – there were [ninety ris] from Jerusalem until the precipice. Every tall and bent mountain is called a precipice.
+שבעה ומחצה – [seven and one-half] Ris for each mile. I heard that we have the reading of ROS with a “VAV.” And they are two-hundred and sixty-six steps according to the sum of a ROS. It was found that seven and one-half RIS is two thousand steps less five, close to the measurement of the Sabbath limit. And ninety RIS are twelve miles.
+
+Mishnah 5
+
+הרי מזון והרי מים – they would not say this to him other than in order that his heart be gladdened, for whomever has bread in his sack is not hungry like one who lacks bread in his sack (who is hungry), but a person never was in need of this.
+ומלוין אותו מסוכה לסוכה – that from Jerusalem until the first Sukkah is a mile, and there ten Sukkot, and between each Sukkah was a mile, so that from Jerusalem until the final Sukkah was ten miles. There remained from the last Sukkah until the precipice two miles. They accompany him for a mile according to the measure of the Sabbath limit and they stand from afar and watch his actions.
+
+Mishnah 6
+
+חציו קשר בסלע וחציו קשר בין קרניו – he did not tie the entire crimson strap to the rock lest it turn white immediately prior to pushing the goat, and from the joy of the whitening of the crimson strap for the transgressions that were already atoned for, he would forget the commandment of pushing [the goat off of the precipice] and it would appear that the commandment had already been completed from after the strap turned white. And he would not tie all of it between its horns, lest at the time of the pushing, the goat would bend its head underneath its body and when it would fall backwards, and he would not be able to see the strap when it turned white and all of the Jewish people would be sad. Therefore, he tied half of it onto the rock, and that half would not turn white until the entire task was completed. And when he tied at the end half of it between its horns, even though it would turn white immediately, he would not leave from pushing it, since he was engaged with it.
+בא וישב לו – he returned up until the final Sukkah, and even though that he left outside the [Sabbath] limit, even with the permission of the Sages, he only has two-thousand cubits from the place that he left for there with permission. And for this they permitted to him because he was afraid to stand in the wilderness when it became dark.
+מטמא בגדים – as it is written (Leviticus 16:26): “He who sets the Azazel-goat free shall was his clothes.”
+רבי שמעון אומר – etc. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+בא לו – after the High Priest handed over the he-goat that is to be sent to the wilderness to the person leading it [to the precipice], he comes near the bull and the goat that are about to be burned and tears them and removes their innards.
+ונתנם במגיס – in a bowl of the utensils of ministration.
+והקטירן – it is impossible to say that he would offer them up now, since he was dressed in white garments and he still had to read the portion [of Yom Kippur] in white garments, but this is how it should be understood, that he places them in the plate in order to the offer them up as incense afterwards, and when the time would arrive after he immersed and dressed in golden garments.
+קלען במקלות – like a twist/screen, and they are complete with their hides, their flesh and their dung, but their stomachs are torn out to remove the innards.
+והוציאן לבית השריפה – outside of Jerusalem.
+ומאימתי מטמאין בגדים – those who are engagedwith them, as it is written (Leviticus 16:28): “He who burned them shall wash his clothes.”
+רבי שמעון אומר כו' – But the Halakha is not like Rabbi Shimon.
+
+Mishnah 8
+
+העש שעיר למדבר – for he is not permitted to begin other Divine Service until the goat reaches the wilderness, as it states (Leviticus 16:22): “…and the goat shall be set free in the wilderness.” But after that (verse 25): “The fat of the purification of offering he shall turn into smoke [on the altar].”
+דורכיאות – large and tall stones one on top of the other, that there the guards stands and wave the flags.
+ועד בית חדודו – this is the top of the wilderness. And Rabbi Yehuda holds that when goat reaches there, he has completed the commandment, even though it has not reached the precipice. But the Halakha is not according to Rabbi Yehuda.
+הולכין מיל – as we said above (Tractate Yoma, Chapter Six, Mishnah Four), that the eminent of Jerusalem would accompany it until the first Sukkah. But they return and wait after that as long as it took to walk a mile, they already knew that the goat reached the wilderness.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+בא לו כהן גדול לקרות – the [Torah] portion of the day (i.e., Leviticus, chapter 16).
+בבגדי בוץ – that he performed the Divine Service of the day.
+קורא – for it is permitted to wear the clothing of the Priesthood even not at the time of Divine Service, for the clothing of the Priesthood was given to derive benefit from them.
+באצטלית – clothing made in the form of a white garment/undershirt.
+משלו – for the reading of the [Torah] portion is not Divine Service.
+חזן הכנסת – the sexton/beadle.
+ראש הכנסת – through his word, all the needs of the community are decided, who recites the Maftir portion (i.e., Haftarah), and who spreads a cloak over the head for the recitation of the prayers preceding the Shema (Kaddish and Barchu) (alternatively, to recite the prayers for the benefit of those who come too late for the regular service), and who goes before the Ark (to lead the service). And we give the Torah Scroll from this one to that one, because of the honor/dignity of the High Priest to demonstrate that there are many authorities below him.
+עומד ומקבל – it follows that until here he was sitting, and we find that we learned that he would read in the Ezrat Nashim/courtyard of the women, for if he read in the courtyard of Israel/Ezrat Yisrael and all the more so, in a holier place than that, it would be prohibited to sit other than the Kings of the House of David that were permitted to them to sit in the courtyard, as it is written (2 Samuel 7:18): “Then King David came and sat before the LORD.”
+וקורא אחרי מות ואך בעשור – that is in the [Torah] portion of Emor (Leviticus chapter 23, verses 26-32). For it is permitted to skip in the Torah in one subject matter when it is close in order that the [Aramaic] translator not stop. But if prior to his rolling the Torah Scroll until the place of the skip that the [Aramaic] translator would stop who is translating the verse that the reader read/recite, it is prohibited to skip and to roll, for it would be found that the community is sitting and waiting/anticipating and this is not the dignity of the congregation.
+יותר ממה שקריתי לפניכם כתוב כאן – so as to not to spread evil talk against/to discredit the Torah scroll, when they see him (i.e., the High Priest) read a third portion by heart that they would think that the Torah scroll is missing that portion.
+ובעשור שבחומש הפקודים קורא על פה – [Numbers chapter 29, verses 7-11] which is far from the portion of Aharei Mot, and “Mark the tenth day of the month” (Leviticus 23:27 and following), which is more than the [Aramaic] translator can stop, therefore, he cannot roll the Torah scroll to there since we do not roll a Torah scroll in public because of the honor/respect of the congregation, and he cannot bring another Torah scroll because of the [perceived] defect of the first [scroll] so that people won’t say that it is lacking/missing parts.
+על התורה – two blessings, one before [the reading] and one after it in the manner that we recite the blessings in the synagogue.
+על העבודה ועל ההודאה – “Accept” (i.e. the third-to-last blessing of the Amidah) and “We give thanks” (the second-to-last blessing of the Amidah).
+ועל מחילת עון – “Forgive us.”
+ועל המקדש – that the Divine Presence should dwell in it.
+ועל הכהנים – that they should be blessed and that their sacrifices [would be accepted] with favor.
+ועל ישראל ועל שאר התפלה – it is explained in the Gemara (Tractate Yoma 70a): a prayer for grace, chant and request from before You that Your people Israel needs to be saved. Praised are You, who Hears prayer.
+
+Mishnah 2
+
+לא מפני שאינו רשאי – for you might have thought that the person who sees one Divine Service is not permitted to leave it in order to work and see another Divine Service, for we do not forgo the occasion for performing a religious act. And the viewing of the Divine Service is a Mitzvah because of (Proverbs 14:28): “A numerous people is the glory of a king,” which comes to tell us that he does foregoing a commandment since he is not engaged in it.
+
+Mishnah 3
+
+אילו ואיל העם – the reason of Rabbi Eliezer is because his ram and the ram of the people, and the innards of the sin offering and the removal of the ladle and coal-pan, all these are written at the beginning of Leviticus in the portion of the day (Leviticus chapter 16), he does them at the outset, and goes back and performs the additional sacrifices/Musaf of a burnt offering of a bull and the seven lambs and the he-goat which are done outside, all of them with the daily offering offered at eventide, as it is written, at the end, in the Book of Numbers (chapter 29, verses 7-11).
+ור"ע אומר – the burnt offering of a bull and the seven lambs of the Additional Service/Musaf.
+עם תמיד של שחר היו קרבים – as it is written (Numbers 28:23): “You shall present these in addition to the morning portion of the regular burnt offering,” etc. Hence we see, that the Musaf/Additional offerings are made with the morning burnt offering near it, and afterwards, the Divine Service of the day, and after that the goat that offered outside, and even though it is from the Musaf, it cannot precede the Divine Service of the day, as it is stated concerning it (Numbers 29:11): “in addition to the sin offering of expiation [and the regular burnt offering with its meal offering, each with its libation],” we learned that the inner goat which is part of the Divine Service of the day precedes it, and afterwards, his ram and the ram of the people, and after that, the innards of the sin offering, all of these at the third ritual immersion. But the removal of the ladle and the coal-pan is after that and after that the daily offering of the eventide. And the Halakha is according to Rabbi Akiba.
+
+Mishnah 4
+
+ולהטיב את הנרות – this trimming/cleansing of the lambs is kindling.
+
+Mishnah 5
+
+באלו נשאלין – the Kohen who received inquiries for the Urim and Thummim needs to dress in eight [sets] of clothing. And how do they inquire of the Urim and Thummim? The face of the one who asks is behind the Kohen who receives inquiries and the one who receives inquiries, his face is directed towards the Ark, but the inquirer asks, “May I do a certain thing or not do it?” And he does not inquire in a loud voice nor does he meditate/think in his heart, but in a low voice, and the Holy Spirit clothes/envelopes the Kohen and he looks at the breastplate, and sees letters protruding in the breastplate corresponding to his face, ”do this or don’t do that.” For since the names of the twelve tribes were written on the stones of the breastplate, and Abraham, Isaac and Jacob and the tribes of God, it is found that the entire Alphabet is there, and the Holy Spirit would inform the Kohen how to combine the protruding letters one with the other until he would understand the implication of the matters (see Talmud Yoma 73 a-b).
+אלא למלך וכו' – as it is written (Numbers 27:21): “But he shall present himself to Eleazar the priest, [who shall on his behalf seek the decision of the Urim before the LORD]…” “He” is the king, “and all of the Israelites that are with him” all of the children of Israel that are with him go out to war. After him, that is the priest anointed as the chaplain of the army [that is] all of the needs of the community are upon him. “the whole community” – this is the Great Sanhedrin.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+יום הכפיורים אסור באכילה ובשתיה – even though that regarding eating and drinking [on Yom Kippur] which are punishable by extirpation, because the Mishnah is required to teach the rest of the “afflictions” that lack [the punishment of] extirpation, it is taught [in the Mishnah] that it is prohibited. And these five afflictions correspond to the five [times] affliction is written in the Torah, of “The Sabbath of complete rest” of the Torah portion “Say to the Kohanim” (Leviticus 23:32) and “The Sabbath of Complete Rest” of “Aharei Mot/After the Death” (Leviticus 16:31), and “on the tenth day of the seventh month” (Numbers 29:7) of the Book of Numbers and “Mark the tenth day of this seventh month” (Leviticus 23:27) of “Speak to the Kohanim” (EMOR), and “This shall be to you for a law for all time” (Leviticus 16:34) of Ahahrtei Mot, in all of them, it is written, "תענו ועניתם"/”you shall afflict” (singular and plural), and these of our Mishnah are also five forms of affliction, as drinking and eating are considered as one.
+המלך – needs to appear nice, as it is written (Isaiah 33:17): “When your eyes behold a king in his beauty.”
+והכלה – she requires beauty in order to make her beloved to her husband, and all thirty days [immediately following her marriage] she is called a bride.
+והחיה – a woman in childbirth.
+תנעול – on account of the cold.
+דברי ר"א – these refer to all of them – to the king, the bride and the woman in childbirth. And the Halakha is according to Rabbi Eliezer.
+
+Mishnah 2
+
+ככותבת – a huge date, which is smaller than an egg. And even though that all measures of eating are like an olive, this is because it is written regarding them as food, but here, as it is not written other than that (Leviticus 23:29): “Indeed, any person who does not practice self-denial [throughout that day shall be cut off from his kin],” we learn that less than like a date [in size], one does not make one come to it (see Talmud Yoma 81a) and it is self-denial. But however, we hold that one half of this measurement is prohibited from the [text of the] Torah but they are not liable for extirpation nor are they flogged other than according to the measure.
+כמלא לוגמיו – all that if he had removed it to one side,, that side would protrude and appear, it is called “a mouthful/quantity of liquid filling one cheek” And this measure is with an average person which is less than one-quarter of a LOG.
+
+Mishnah 3
+
+אינו חייב אלא חטאת אחד – since from one verse, [the prohibition of] eating and drinking is derived and it is considered one thing.
+אכל ועשה מלאכה – from two verses it is derived and they are two different things.
+
+Mishnah 4
+
+אין מענין אותן – we don’t obligate to prevent from them food
+מחנכין אותן – [we educate them] by hours. If he was accustomed to eat at the fourth hour, we feet him at the fifth [hour] or at the sixth, according to the strength of the child/son.
+קודם לשנה – one year prior to his period of maturity, if the young child is sick or weak, and if he cannot endure it.
+וקודם לשתים – or two years prior to his period of maturity if the young child is healthy, and the periods of maturity for young girls is twelve years of age and one day, for it is not her nature to show evidences of puberty until this time and then she is considered liable for punishment. But the period of maturity for a male child is thirteen years and one day, and prior to that he is not liable for punishment.
+
+Mishnah 5
+
+עוברה שהריחה – the fetus smells the scent of a cooked dish and she desires it But if she does not eat, both of them (i.e., the fetus and the mother) are endangered.
+על פי בקיאים – physicians who are specialists in their craft.
+אין שם בקיאין מאכילין אותו על פי עצמו – this is how it is explained in the Gemara (Talmud Yoma 83a), when is it said that they rely on the words of specialists? At the time when the sick person says: “I don’t need it” or is silent, but when he says, “I need it,” if there is no specialist [available] at all, that is to say, their specialty is not considered worth anything, we feed him on his own word. And even though the specialists say that he doesn’t need it.
+
+Mishnah 6
+
+בולמוס – an illness that grabs hold on account of hunger and is in danger of dying, and when his appearance returns, it is clearly known that he has recovered.
+כלב שוטה – an evil spirit rests upon him (i.e., the dog), and these are its sign: mouth is open, spittle drips, its ears are lacerated and its tail lies between its legs and it walks on the sides of the public thoroughfare, and there are those who say that it even barks and yet its voice is not heard.
+אין מאכילין אותו מחצר כבד שלו – But even though the doctors that engaged in medicine, this is not complete medicine to permit him the prohibition of an impure/unclean animal through this.
+ור' מתיא בן חרש מתיר – holds that it is complete healing. But the Halakha is not according to Rabbi Matyah ben Harash.
+החושש בשיניו – that the skin of the palate begins to be consumed and from there it goes to the plate and to the throat.
+מטילין לו סם – the root of grass for medicinal purposes.
+וכל ספק נפשות דוחה את השבת – [the word] “all” includes when it becomes obvious to us that he will not die on this Shabbat, but there is a doubt if they won’t do [something] for him today, lest he die on the next Shabbat, and just as they estimate for him to drink this drug/medication for eight days and the first day is Shabbat. You might have thought to delay it until the evening in order that it would not occur on two Sabbaths; it comes to tell us that this is not the case.
+
+Mishnah 7
+
+מפקחין עליו – we dig the heap of stones/ruins and search after him. But if they checked until his nostrils whether from above to below or from below to above, and they did not find in him a breath, it is clear that he is dead and they no longer have to dig him out any further, as it is written (Genesis 7:22): “All in whose nostrils was the merest breath of life.”
+מצאוהו חי מפקחין עליו – it was not necessary other than when they saw him that it is impossible that he would live other than a brief period of time, and that he would immediately die, whenich comes to teach us that we rescue a person buried in debris for that even temporary period of life [remaining].
+מת אין מפקחין עליו – this comes to teach us, that even according to the one who says that we save a dead person because of the fire/conflagration, in this he admits that we do not rescue a person buried in debris, for concerning a fire, [the Sages] permitted to carry the dead and to remove him, for it they had not permitted him, it would come to extinguish the fire since a person is anxious to save his dead relative from the fire (Talmud Yoma 85a). But here, if we don’t permit him to remove the debris of heap of stones/ruins, what is he to do for it is a Torah prohibition that we should permit this beforehand.
+
+Mishnah 8
+
+חטאת ואשם ודאי – atones with repentance. For if the Tanna did not consider mentioning it, for undefined, when he brings his sin-offering and guilt-offering, he has already done repentance, for if he had not felt regret/remorse, he would not have brought a sacrifice.
+אשם ודאי – such as the guilt-offering for thefts and the guilt-offering for sacrilege.
+על עשה ועל לא תעשה – [a negative commandment] that has been transformed into a positive commandment (i.e., which must be repaired by the performance of a succeeding act), repentance atones. But a negative commandment that has flogging associated with it and repentance is held in suspense and Yom Kippur/The Day of Atonement atones [for it]. And the final result of the matter is in the Gemara (Talmud Yoma 86b), that if he wantonly committed a transgression with a positive commandment and a negative commandment that has been transformed into a positive commandment, or if he sinned inadvertently with a negative commandment which has flogging [as a punishment] and repented, he does not move from there until he is pardoned. But if he wantonly committed a transgression on a negative commandment which has flogging [as a punishment], repentance hangs in suspense and Yom Kippur atones. But if he sinned inadvertently where he would be liable for extirpation or death at the hand of the Jewish court, the sin-offering atones with repentance, but if he wantonly committed a transgression with them, repentance and Yom Kippur hangs in suspense, and affliction cleanses. And these words [apply] when he did not desecrate the Name [of God], that is to say, that he did not sin and cause others to sin. But if he desecrated the Name [of God], his atonement is not completed until he dies. And all of this is when there is no scapegoat, but at the time when there is a scapegoat, it atones for all the light and grave sins, outside of those sins between man and his fellow, which are not pardoned until he appeases his fellow.
+
+Mishnah 9
+
+אחטא ואשוב אחטא ואשוב – two times.
+אין מספיקין בידו וכו' – for since he had committed a transgression and repeated it, he is not abstaining/withdrawing from it, for it is similar to him as a permission.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/English/Sefaria Community Translation.txt
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@@ -0,0 +1,58 @@
+Bartenura on Mishnah Yoma
+ברטנורא על משנה יומא
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Yoma
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+Seven days... We separate the High Priest. Since all the service of Yom Kippur is not kosher except through him [Yuma 32a and many other places], as it says in regard to Yom Kippur (Vaikra chapter 16) "And the Cohen ,who will be anointed with oil, will atone." [note of the translator: from this verse we see that only the anointed Cohen, i.e. High Priest can perform atonement service of Yom Kippur]. And this separation is learned out for us from what is written in regard to seven days of the dedication [of the Mishkan] (ibid. chapter 8) "And from the entrance of the Tent of Meeting don't go away for seven days", and after this it is written (ibid.) "Just like was done on this day commanded Hashem to do to atone for you", and the sages expound: [the phrase] "to do" this is doings of the cow [red heifer], [and the phrase] "to atone for you" this is doings of the Yom Kippur. Thus, the Cohen that burns the cow [red heifer] and the Cohen serving on Yom Kippur, both require separation from their houses for seven days just like were required Aharon and his sons during the seven days of dedication [of the Mishkan]. [note of the translator: thus, from the proximity of the two verses, the verse that talks about the seven days of separation during the dedication of the Mishkan and the verse that was expounded to mean "just like was done on this day, commended Hashem to do for the procedure of the Red heifer and the Yom Kippur service", the sages learn that the Cohen that does the burning of the red heifer and the High priest that serves on Yom Kippur should be separated from their houses similar to the seven day separation of the days of dedication of the Mishkan.]   
+
+Mishnah 2
+
+He casts the blood. Of the sacrifices, so that he will be knowledgeable in the service
+
+Mishnah 3
+
+And they read before him. All seven days.
+From the order of the day. From parashat Acharei Mot.
+My master. My lord.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+The elders of the Court would transfer him. Those who had read before him the order of the day.
+
+The House of Avtinas. There they would make the incense.
+
+Mishnah 6
+
+If he was clever he would explain. The issue of halacha all night of Yom Kippur, so that he wouldn't fall asleep. And if he wasn't so clever, and wasn't able to understand and explain an issue of halacha, then they would explain it to him.
+From Job and Ezra. These are things which depress the heart and make it hard to sleep.
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+
+
+
+
+
+Until Hebron: Those who are standing below ask him "Has the light reached Hebron?" and he answers, "Yes."  Hebron is mentioned in order to invoke the merit of the forefathers.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/English/merged.txt
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index 0000000000000000000000000000000000000000..a30444ca186d8673e5b8e942a5d96802b534b78d
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Moed/Bartenura on Mishnah Yoma/English/merged.txt	
@@ -0,0 +1,502 @@
+Bartenura on Mishnah Yoma
+ברטנורא על משנה יומא
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Yoma
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org
+
+Bartenura on Mishnah Yoma
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+Seven days... We separate the High Priest. Since all the service of Yom Kippur is not kosher except through him [Yuma 32a and many other places], as it says in regard to Yom Kippur (Vaikra chapter 16) "And the Cohen ,who will be anointed with oil, will atone." [note of the translator: from this verse we see that only the anointed Cohen, i.e. High Priest can perform atonement service of Yom Kippur]. And this separation is learned out for us from what is written in regard to seven days of the dedication [of the Mishkan] (ibid. chapter 8) "And from the entrance of the Tent of Meeting don't go away for seven days", and after this it is written (ibid.) "Just like was done on this day commanded Hashem to do to atone for you", and the sages expound: [the phrase] "to do" this is doings of the cow [red heifer], [and the phrase] "to atone for you" this is doings of the Yom Kippur. Thus, the Cohen that burns the cow [red heifer] and the Cohen serving on Yom Kippur, both require separation from their houses for seven days just like were required Aharon and his sons during the seven days of dedication [of the Mishkan]. [note of the translator: thus, from the proximity of the two verses, the verse that talks about the seven days of separation during the dedication of the Mishkan and the verse that was expounded to mean "just like was done on this day, commended Hashem to do for the procedure of the Red heifer and the Yom Kippur service", the sages learn that the Cohen that does the burning of the red heifer and the High priest that serves on Yom Kippur should be separated from their houses similar to the seven day separation of the days of dedication of the Mishkan.]   
+ללשכת פלהדרין – the officers of the king are called Palhedrin/counselors, for since that the High Priests that existed in Second Temple times after Shimon HaTzaddik/the Righteous (see Mishnah Avot, Chapter 1, Mishnah 2) would give money in order to serve in the High Priesthood, and because they were wicked, they would not complete their years, and would be exchanged every twelve months like the officers of the king, who would exchange them every year, therefore, they call this apartment the apartment/cell of the counselors.
+ומתקנין לו – They would invite another Kohen to become the High Priest in his place if a nocturnal pollution would occur to him or some other kind of defilement.
+אם כן אין לדבר סוף – if so, that he would concerned for his death, and there would be no end to this, lest she (i.e., his wife) would also die, but for defilement that is frequent we are concerned, therefore we appoint for him another Kohen, for death is not frequent that he would die suddenly, we are not concerned, therefore, we do not appoint for him another wife. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+He casts the blood. Of the sacrifices, so that he will be knowledgeable in the service
+ומטיב את הנרות – trims them from the ashes of the wicks that went out (see also Mishnah Tamid, Chapter 3, Mishnah 9).
+ושאר כל הימים – if he wants to offer any sacrifice that he wishes, he can offer it, and the men of the division of duty cannot prevent him from doing so.
+מקריב חלק בראש – the head he offers of every portion that he chooses.
+וטוטל חלק בראש – in the distribution of the Holy Things, he takes a nice portion that he chooses for him, and these words concern the Sacred things of the Altar, but the Sacred gifts [that are set apart and consumed] outside of the Temple and Jerusalem, both the High Priest and the common priest divide equally.
+
+Mishnah 3
+
+And they read before him. All seven days.
+From the order of the day. From parashat Acharei Mot.
+My master. My lord.
+שמא לא למדת – During Second Temple times, it was necessary for this, as they would appoint High Priests who were not honest, according to the Kingdom, whereas during First Temple Times, they would not appoint a High Priest, other than someone who is the greatest among the Priests in wisdom, beauty, strength and riches, and if he did not have riches, his brethren among the Priests would raise him up from their own, as it states (Leviticus 21:10): “The priest who is exalted above his fellows….”they would raise him from among his brothers.
+שיהא מכיר – he would take consideration of the animals passing before him to place upon his heart the laws of the order of the day [of Yom Kippur].
+
+Mishnah 4
+
+לא היו מניחין אותו לאכול הרבה – even from those foods that would not bring him to sexual excitement (pollution – see Talmud Yoma 18a), and we completely prevent him [from consuming] all foods that would bring him to sexual excitement and nocturnal emission like milk and eggs and fat meat and old wine and similar kinds of things.
+
+Mishnah 5
+
+The elders of the Court would transfer him. Those who had read before him the order of the day.
+לזקני כהונה – to teach him the priest’s taking handfuls of incense (see Talmud Yoma 19a, which was the task of the House of Avtinas to teach him the manipulation of the incense), as it says (Leviticus 16:12): “two handfuls of finely ground aromatic incense” and this was difficult work.
+The House of Avtinas. There they would make the incense.
+והשביעוהו – that he would not become a Sadducee to improve the incense upon the coal-pan from outside and to bring it in from inside, as they expound (Leviticus 16:2): “for I appear in the cloud over the cover,” from the cloud of the of smoke of the incense it will come, and then I will appear over the cover, but the matter is not this, for the Biblical verse states there (Leviticus 16:13): “He shall put the incense on the fire before the LORD…”
+הוא פורש ובוכה – for they suspected him of being a Sadducee.
+והן פורשין ובוכין – that they suspected him, as the Master said (Shabbat 97a): “A person who suspects those who are fit, is whipped on his body.”
+
+Mishnah 6
+
+If he was clever he would explain. The issue of halacha all night of Yom Kippur, so that he wouldn't fall asleep. And if he wasn't so clever, and wasn't able to understand and explain an issue of halacha, then they would explain it to him.
+From Job and Ezra. These are things which depress the heart and make it hard to sleep.
+
+Mishnah 7
+
+פרחי כהונה – young men when the hair of heir beards begins to flower are called those who blossom.
+באצבע צרדה – the finger that is closest to the thumb. And the language of צרדה/snap is (see Talmud Yoma 19b – a phonetic play), the match to this (the middle finger) what is it? The thumb, i.e., the sound produced with these two fingers, the nearest to the thumb, closest to it, and they would combine the thumb with the finger closest to it, and it would slip off and strike his palm and produces a sound so that the High Priest doesn’t sleep.
+עמוד – on your feet.
+והפג אחת על הרצפה – of marble in order to remove the head, for the coolness of the feet removes the sleep and the word הפג is the language of removal, like (Talmud Betza 14a) like spices “losing their taste” when pounded the day before.
+
+Mishnah 8
+
+תורמין את המזבח – the removal of the ashes from the altar (based upon Leviticus 6:3), through which he takes the coals out with a (silver) coal-pan (see Mishnah Yoma, Chapter 4, Mishnah 4) whether there is a lot or whether there is a little on the eastern side of the ramp and it is absorbed there in its place, and it was at the beginning of the Divine Service in the morning.
+או סמוך לו – near the time of the cock’s crowing or from before it or from after it.
+ביוה"כ – he removes them from midnight, because of the weakness of the High Priest, since everything is upon him alone, he needs to wise earlier.
+וברגלים – since there are many Israelites and many sacrifices and a lot of ashes in the place of the pile of wood on the altar in the Temple, and he must take up the ashes from the place of the pile of wood to a place that is in the middle of the altar, which is called תפוח/TAPUACH, for there is a large of pile of the ashes and the community which is directed like an apple, it was necessary to arise earlier and they would rise from the first watch which is one-third of the night (i.e. 10 pm, assuming that the sun sets at 6 pm and rises at 6 pm).
+ולא היתה קריאת הגבר מגעת – on the Festivals.
+עד שהיתה עזרה מלאה מישראל – who bring their sacrifices to offer them immediately after the morning daily-offering.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+בראשונה כל מי שרוצה לתרום – Every Kohen who is from the same priestly division and wants to remove the ashes in the morning, removes the ashes, for there was no arbitration (by counting out a certain number on the raised fingers of those among whom a decision is to be made) in the matter.
+ובזמן שהם מרובים – who come to remove the ashes, this one says: “I am removing the ashes” and that one says “I am removing the ashes,” this is their judgment.
+רצים ועולים בכבש – of the altar, which is thirty-two cubits in length.
+וכל הקודם – to enter into the upper four cubits of the ramp nearest the top of the altar, is worthy of/merits removing the ashes, and this is their lottery.
+ואם היו שניהם שוים – through their entrance, neither one of them merits removing the ashes, but from now, all of them come to take a lottery. And what is the lottery? He who is appointed over the arbitration says to all of them to raise their fingers, that is to say, they should release their fingers so that each person can see his finger, since it is forbidden to count people from the Israelites; therefore, it was necessary for them to release the fingers in order that the fingers can be numbered, and not the people. And how would they do this? They would go around and stand together in a circle and the appointed one comes and takes hold of the turban from the head of one them (see Talmud Yoma 25a) and from him, the arbitration begins to count. And each one of them removes his finger and the appointed one/officer enunciates from his mouth a number and counts, either one hundred or sixty, many more than there are Kohanim present there, and says, whomever finishes with this total, through him will merit. And he begins to count from the one who took it from the head of the turban, and such were all of the arbitrations in the Temple Sanctuary.
+אחת או שתים – one finger if he is health or two if he is sick, for the sick are unable to control/have mastery over his fingers, and we releases one [finger], its neighbor is released with it. But the two are not counted other than as one [finger].
+ואין מוציאין אגודל במקדש – because of the deceivers, when the end of the numbering draws near and they would understand who would finish, that one standing before him would set out two fingers in order that he would count for two people and the number would hurry to end with him. But the appointed official did not comprehend because a person can distance his thumb from his finger a great deal until it appears as the fingers of two people, which one cannot do with the other fingers.
+
+Mishnah 2
+
+אלא בפייס – as we have explained.
+ארבע פייסות היו שם – four times during the day, they would be gathered to arbitrate, and they would not arbitrate for all of them in one meeting, in order to announce by sound four times that there is a large gathering of people in the courtyard, and that is for the honor of the King (i.e., God), as it is stated (Psalms 55:15): “[Sweet was our fellowship;] we walked together in God’s house.”
+
+Mishnah 3
+
+מי שוחט – the daily offering (of mid-afternoon).
+מי זורק וכו' – all the acts of Divine worship are done at one arbitration/count (i.e., by counting out a certain number of raised fingers of those among whom a decision is to be made. For whomever completed through him the count, according to how we explained it, is worthy, and he casts the blood to the altar after he receives the blood in the bowl (out of which the sprinkling of the blood is done), for the person who casts the blood is the person who receives it. And nearest him is the person who slaughters, and even though the slaughtering precedes the reception of the blood, nevertheless, because the Divine service of the casting is greater than the slaughtering, for the slaughtering is valid [when done] by a foreigner (i.e., a non-Kohen), which is not the case regarding the casting and the reception [of the blood] and further which is the commandment of the Kohanim, therefore, the first one who was found worthy in the arbitration for the casting [of the blood], and the one nearest him, in the slaughtering, and the one next to the slaughterer, removes the ashes from the altar, and the one nearest to the individual who removes the ashes from the altar removes the ashes from the candelabrum/Menorah, and similarly for all of them.
+הראש והרגל – of the right side by one Kohen.
+ושתי הידים – by a second Kohen.
+העוקץ – that is the tail.
+והרגל – of the left side, with the third Kohen.
+החזה – that is the fat of the of the breast which looks towards the ground, and we sever it this way and that way without the heads of the wing.
+והגרה – the place where the ruminant, which is the neck, and through it are attached the windpipe, the lung with the liver and the heart. The breast and the neck is with a fourth Kohen.
+ושתי הדפנות – with a fifth Kohen.
+והקרבים – with a sixth [Kohen].
+והסולת – the one-tenth of an Ephah for the meal offering of his libation of the daily afternoon offering with a seventh [Kohen].
+והחביתים – half of one-tenth of an Ephah for the meal offering of the High Priest which is offered with the daily afternoon offering on each day, as it states (Leviticus 6:13): “half of it in the morning and half of it in the evening,” with an eighth Kohen.
+והיין – three LOGS for the libation of the daily afternoon offering, with a ninth [Kohen].
+י"ג כהנים זוכין בו – with this arbitration, thirteen Divine services of the Priests who are appointed for this according to the order that is written in the Mishnah.
+כדרך הלוכו – during his life.
+היה קרב – the daily afternoon offering. The first teacher holds that the best and most beautiful is offered first, but [Shimon] Ben Azzai holds that it is according to the way in which it is walked, the head and the leg, the breast and the neck, and the two forelegs, and the chest surrounding the lungs and the rib, and the rump and the hind legs. But the Halakha is not according to Ben Azzai.
+
+Mishnah 4
+
+חדשים לקטורת – this is what they would announce in the Temple court, that is to say, whomever was not worthy of the incense all of his life, should come and decide by chance. But they would not allow someone who was found worthy of it once [already] to repeat it, because he becomes wealthy as it is written (Deuteronomy 33:10-11): “They shall offer You incense to savor [and whole-offerings on Your altar]. Bless, O LORD, his substance…” For since every Kohen who offers incense would become wealthy and blessed on its account, therefore, they would not allow a person to repeat it, in order that all could be wealthy and blessed through it.
+חדשים גם ישנים – he who was worthy of the lottery other times and he who never was worthy of it ever, come and participate in the lottery.
+מי מעלה אברים מן הכבש למזבח – when they would bring up the limbs from the slaughter house, they would not bring them to the Altar, but rather place them on the lower half of the ramp in the east and conduct another lottery – who will bring them from the place where they are lying on the ramp to the altar, and they would do such because of [the Biblical adage] (Proverbs 14:28): “A numerous people is the glory of a king…”
+
+Mishnah 5
+
+תמיד קרב – from the time the limbs are brought and onward, it is considered.
+עצמו – on every day, nine [priests]; six for the limbs and the innards, as we stated above (Mishnah 3) and one for the fine flour, and one for the baked cakes and one for the wine.
+ובחג – [and on the holiday] which requires two libations, one of wine and one of water and in the hand of one Kohen is a flask (i.e., a bottle with a wide belly and a narrow neck) .
+ושל בין הערבים – for on each day, two [things] are in their hands, two pieces of wood, to add to the wood of the arrangement of wood on the altar in the Temple, as it is written (Leviticus 1:7): “[The sons of Aaron the priest shall]…lay out wood upon the fire,” for if it was not the matter of the morning daily-offering, of which it is was already stated (Leviticus 6:5): “every morning the priest shall feed wood to it,” give it for the matter of the daily offering of the mid-afternoon where they add two pieces of wood.
+
+Mishnah 6
+
+הבשר בחמשה – just like the limbs of the sheep, so too the limbs of the ram.
+הסלת – it was two-tenths of an Ephah, with two Kohanim.
+
+Mishnah 7
+
+במה דברים אמורים – that we require all these Kohanim for all the animals and that we need an arbitration.
+אם רצה להקריב – an individual Kohen [who offers] everything without an arbitration.
+הפשתן ונתוחן – of an individual and of the community, they are equivalent to be considered fit with a “foreigner” (i.e., a non-Kohen) and they do not require a Kohen.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אמר להם הממונה – he is the assistant.
+צאו וראו – on a high place that they had in the Temple.
+זמן השחיטה – for the slaughtering is invalid at night, as it states (Leviticus 19:6): “It shall be eaten on the day you sacrifice it…”
+ברקאי – the morning shines through and flashes (Talmud Yoma 28b).
+האיר פני המזרח – this time is after the morning star that the first Tanna/teacher mentioned. And the Halakha is according to Mattitya ben Shmuel.
+Until Hebron: Those who are standing below ask him "Has the light reached Hebron?" and he answers, "Yes."  Hebron is mentioned in order to invoke the merit of the forefathers.
+
+Mishnah 2
+
+שפעם אחת עלה מאור הלבנה – it is not speaking about Yom Kippur, for it is impossible to ascend from the light of the moon so close to the morning light on Yom Kippur which is the first third of the month, but rather, at the end of one of the months when the moon ascends near the time of the crack of dawn, an error took place, and they suspected lest it was on Yom Kippur that another mistake would occur in a similar manner, therefore, they needed all of this.
+הורידו כהן גדול – this is an individual matter, and now he returns to that which was taught above, “until Hebron” and he answers affirmatively, and after the one who sees responded, they would bring down the High Priest to the ritual bath for he needed immersion prior to sacrificing the daily offering [of the morning].
+המיסך רגליו – it is a substituted word for his large defecation.
+
+Mishnah 3
+
+לעבודה – not necessarily
+עד שיטבול – and the matters are [understood] via a conclusion a minori ad majus, for just as the second to the High Priest is sanctified for the Holy {Service], from the Divine Service outside to the Divine Service inside, and from the Service inside [the Temple] to the Divine Service outside, and which requires immersion between each Divine Service, the individual who comes from his house which is from the “secular” to the Holy, does he not all the more so require ritual immersion?
+על בית הפרוה – on the chamber/compartment of the House of the Parveh.
+חוץ מזו – the first, which was in the non-holy area near the Gate of the Water, and it was at the side of his chamber.
+
+Mishnah 4
+
+סדין של בוץ – in order that he recognize that the Divine service of the Day (i.e., Yom Kippur) would be in linen garments, since he is accustomed to serve all year long in golden garments.
+ונסתפג – be wiped off (i.e., dried off).
+וקדש ידיו ורגליו – from the basin (i.e., the laver for the priests in the Temple court), for he requires for all changes of clothing during the Day (i.e., Yom Kippur) sanctification for undressing and sanctification for dressing. But this first immersion [in the Mikveh] [is needed] since undressing was of weekday clothing, and tit was not necessary for sanctification of the hands and feet upon undressing.
+קרצו – he slaughtered it through the majority of the two signs (i.e., the windpipe and gullet), he who was fit for slaughtering.
+ומירק אחר – Another Kohen completed the slaughtering, for the receiving of he blood is not fit other than by the High Priest who needs to do it quickly and receive the blood.
+על ידו – for him; alternatively, by him, after him and next to him, such as in the Book of Ezra (actually the Book of Nehemiah) (Chapter 3, verses 8 and 17): “Next to them, Melatiah the Gibeonite and Jadon the Meronothite repaired….”(and) “After him, the Levites repaired: Rehum son of Bani. Next to Him, Hashabiah, chief of Sof half the district of Keilah, repaired for his district.”
+
+Mishnah 5
+
+בין דם לאברים – Not specifically, for it is taught in the Mishnah (four) above, that he received the blood and toss it, and went in to offer the incense and to cleanse the lamps and to sacrifice the head and the limbs, but the incense is offered between the blood and the lamps. But, the Tanna/teacher [of our Mishnah] does not come now to inform us the order of the offerings one after the other how they were, but wants to state only that he tossing of the blood and the offering of the limbs did follow one after the other, for the incense interrupted between them, and the same law applies regarding the cleansing of the lamps after the incense offering prior to the offering of the limbs.
+אסטניס – that his body was cooled off and cold.
+מחמין לו חמין – on the Eve of Yom Kippur.
+ומטילין – on Yom Kippur, into the hollowed-out part of the building in the house of immersion (i.e., the Mikveh).
+שתפיג – to remove its coolness partially, such as they weaken/mitigate their taste (Talmud Betzah 14b).
+
+Mishnah 6
+
+לבית הפרוה – One sorcerer whose name is Parvah built it (i.e., the chamber) and it is called by his name.
+ובקודש היתה – that this second ritual immersion with all the rest of the ritual immersions, except for the first one, requires a sanctified place, as it is written (Leviticus 16:24): “He shall bathe his body in water in the holy precinct [and put on his vestments; then he shall come out and offer his burnt offering and the burnt offering of the people, making expiation for himself and for the people].”
+ר"מ אומר – he first took off his clothing and afterwards sanctified [himself]. But the Halakha is not according to Rabbi Meir.
+בגדי לבן – the priest’s undercoat (see Tractate Yoma 35b), undergarment, belt and turban that are mentioned in the Torah portion of Ahare Mot (chapter 16), for all of the inner Divine service was with them, but the outer Divine service such as the daily offerings and the Musaf offering were [offered] in golden garments which he would use the entire year, and between each change of clothing requires ritual immersion and two sanctifications of the hands and feet from the laver [for the priests in the Temple court].
+
+Mishnah 7
+
+פלוסין – thin and fine linen that comes from the land of Rameses. The Jerusalem [Aramaic] translation of Ramses is Pilusa (Pelusium, a town in lower Egypt) (see Talmud Avodah Zarah 39a).
+הנדוין – from the land of India.
+ובין הערבים – clothing that he wears to remove the censer and the coal-pan
+הכל שלשים מנה – for this, the Tanna/teacher [of our Mishnah] reviews the general principles, to teach us that thirty Maneh in total, to tell you that if he spent less for those of the morning and spent more for those of the evening, it does not matter.
+אם רצה להוסיף מוסיף משלו – as long as he will give that addition as a gift to that which is dedicated as Temple property.
+
+Mishnah 8
+
+בין אולם למזבח – all of the north of the Temple courtyard was fit according to the law for the placement of the bull, for all it was before God, and they would not place the bull between the hall leading to the interior of the Temple and the altar, near the hall containing the golden altar, but rather because of the weakness of the High Priest, so that the pain-staking preparations of the burden of carrying the blood from afar should not weigh upon him.
+ראשו לדרום ופניו למערב – by law, the head was in the hall containing the golden altar which was in the west and its back was in the east, but lest it cast excrement and it was a disgrace to show its privy to the eastern side, therefore, its head was to the south and its tail was to the north, which was much better. But the middle of its body was between the hall leading to the interior of the Temple and the altar, and it would wind/curve its head until its face was to the west.
+והכהן עומד – and his back was to the east.
+
+Mishnah 9
+
+בא לו למזרח העזרה – they would not bring in the goats between the hall leading to the interior of the Temple and the altar because he wants to place lots upon them, but they were in the courtyard until the time of the slaughtering.
+וקלפי – a wooden hollowed utensil.
+של אשכרוע – it is called BUSA in a foreign tongue. It is a form of tree and important.
+בן גמלא – Joshua ben Gamla, when he was appointed to be High Priest, made them of gold.
+
+Mishnah 10
+
+בן קטין – he was a High Priest.
+עשה י"ב דדין לכיור – in order that there would be twelve Kohanim who would be worthy of an allotment of the daily morning offering would sanctify [themselves] at the same time, and even though there were thirteen Kohanim as we have said in the chapter at first (Chapter 2, Mishnah 3), he did not make a spigot for the slaughterer, for the slaughtering was fit to be done by a non-Kohen.
+מוכני – a wheel to sink [the wash-basin] into the cistern, so that its waters would be collected in the cistern so that it would not be disqualified through lying overnight.
+נברשת – candelabrum.
+שפרשת סוטה כתובה עליו – so that there be no need to bring a Torah to write from it the portion of the Sotah/the woman suspected of adulterous relations (Numbers chapter 5, verses 11-31).
+נקנור – the name of a man.
+נעשו נסים לדלתותיו – that he went to Alexandria of Egypt to bring doors, and upon his return (see Talmud Yoma 38a), a great storm arose at sea to drown them, he took one of them and cast it at the sea to make them (i.e., the ship and its passengers) lighter, and they requested [of him] to cast the other [door], he said to them: cast me with it; immediately the sea relaxed from its vehemence. When they reached the port of Acre, it [the door] burst forth and came out from under the walls of the ship.
+
+Mishnah 11
+
+לא רצו ללמד על מעשה לחם הפנים – for the rest of the artisans did not know how to detach the bread from [where it sticks in] the oven (see Tractate Yoma 38a), so that it would not bread, because it was made like a broken chest.
+לא רצו ללמד על מעשה הקטורת – they recognized one herb/grass whose name is a “smoke-raiser” (see Talmud Keritot 6a), that they would combine it with the ingredients of frankincense, and the smoke of the incense would raise straight up like a rod and would not turn to either side.
+פרק בשיר – producing a pleasant sound.
+על מעשה הכתב – he would tie four reeds with his four fingers and write there four letters at once.
+על הראשונים – Ben Gamla and Ben Ketin and Munbaz and Heleni his mother and Nikanor.
+ועל האחרונים – the House of Garmu and the House of Abtinas, and Hugares the son of Levi and Ben Kamtzar, for even though the House of Garmu and the House of Abtinas gave reasons for their words that they did not want to teach [their special skills], lest a person who is not honest would learn and he will go and worship idolatry with this, but the Sages did not accept their words.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+טרף בקלפי – seized forcibly, hastily and took suddenly with a haste of the ballot, as we taught [in the Mishnah] above (Tractate Yoma, Chapter 3, Mishnah 9), and there was an urn for the drawing of lots. And why with haste? In order that they should that they should not intend to recognize with his touch which was for God and take it in his right hand, because it was a pleasant sign when he would raise it with his right hand.
+והעלה שני גורלות – one in his right hand and one in his left, and the goats stand one to his right and the other to his left, and he would give the lot that came up on the right [hand] on the goat of the right side, and the lot that rose in his left [hand] on the goat of the left.
+לה' חטאת – he would mention the explicit name of God, and that is the name of Yud, Hei, (Vav, Hei) as it is written.
+ור' ישמעאל אומר לא היה צריך וכו' – But the Halakah is not according to Rabbi Yishmael.
+והן עונין אחריו – when he would mention the Name [of God].
+
+Mishnah 2
+
+לשון של זהורית – red colored wool.
+כנגד בית שלוחו – corresponding to the gate that it would be taken out.
+ולנשחט – he would tie a crimson-colored strap corresponding to its slaughter house, that is to say, at its neck, and now it would not come to be switched with the goat that is to send off, for this one (i.e., the goat that is to be sent off) is tied at its head, and this one at its neck. And [regarding] both of them, with the rest of the goats, they are not switched, for these, a crimson-colored strap is tied and the other goats, there is no crimson-colored strap tied to them.
+עויתי פשעתי חטאתי – Our Mishnah is [according to] Rabbi Meir, as it is written (Leviticus 16:21): “[Aaron shall lay both his hands upon the head of the live goat] and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, [putting them on the head of the goat…]}. But the Sages dispute him and say, that “iniquities” are those acts committed wantonly, and “transgressions” are [acts of] rebellion, and “sins” are inadvertent sins, for after he (i.e., the High Priest) confessed on the iniquities and on the [acts of] rebellion, he returns and confesses on the inadvertent acts, in astonishment, but rather, he states, I sinned, I committed iniquities, I committed transgressions. And similarly, regarding David, he says (Psalms 106:6): “We have sinned like our forefathers; we have gone astray, done evil.” And the Halakha is according to the Sages. But what is it that Moses stated (Exodus 34:7): “...forgiving iniquity, transgression and sin?” Such said Moses before God, that the Jewish people sins and does repentance, their iniquities become like inadvertent sins.
+
+Mishnah 3
+
+ממרס – he stirs and shakes and mixes it, so that it not become congealed when he delays until he performs the service of the incense.
+על הרובד הרביעי – each row of the stones of the floor is called a terrace (i.e., a paved level space between the steps in the Temple hall) (see Tractate Yoma 43b), and it is impossible to explain the fourth terrace in the hall containing the golden altar. The fourth row that is in the midst of the hall containing the golden altar from the opening of the hall containing the golden altar and inwards, for it is written (Leviticus 16:17): “[When he goes in to make expiation in the Shrine], nobody else shall be in the Tent of Meeting [until he comes out],” but it teaches the fourth terrace of the hall containing the golden altar, that is to say, the fourth terrace in the courtyard, that goes from the hall containing the golden altar to the courtyard, he counts the terraces and places it on the fourth terrace and stands there and stirs it. For inside the hall containing the golden altar, it is impossible as we have stated.
+וחותה – he takes coals out with a pan and sets down the coal-pan until he grabs handfuls of the incense [with both hands] and places it within the pan and afterwards brings the pan and the coal-pan inside.
+
+Mishnah 4
+
+בכל יום – when he takes the coals out with a pan from the second pile of wood on the altar in the Temple of the incense to bring it into the inner altar for incense in the morning and evening.
+חותה בשל כסף ומערה בשל זהב – and he does not take the coals out with a golden pan for the removal of the coals rubs/pounds the utensil and causes diminution of itand the Torah had compassion on the funds of the Jewish people.
+והיום חותה בשל זהב – in order to not trouble the High Priest to intermix from one utensil to another.
+כבדה – for its wall was thick.
+והיום קלה – for its wall was thin.
+והיום ארוכה – in order that the forearm of the High Priest assists him.
+והיום אדום – from gold which is called Parvayim (i.e., the name of a district or place known for its gold mines), which is a name that is similar to the blood of bulls.
+פרס – one-half of a Maneh.
+דקה מן הדקה – as it is written (Leviticus 16:12): “and two handfuls of finely ground aromatic incense, [and bring this behind the curtain].” And what then is to be learned here, for doesn’t it already state (Exodus 30:36): “Beat some of it into powder…’ but rather, to tell you that the incense of Yom Kippur should be the finest of the finest.
+
+Mishnah 5
+
+בכל יום עולין במזרחו של כבש – as the Master stated: “All turns/movements that you face should not be other than in the path of the right side, which is to the east. For the ramp is in the south, therefore when one ascends to the east of the ramp which is nearest to the right turn.
+והיום כהן גדול – because of his honor [in order to] demonstrate his importance that he is like a member of the household, and he walks in the place where he desires, what the other priests are not allowed to do.
+
+Mishnah 6
+
+בכל יום היו שם – in the outer altar.
+ארבע מערכות – [piles] of wood which are burned with fire; one large pile [of wood] that we offer upon it the daily offering and a second pile [of wood] that from it we take fire to the altar of the incense, and one pile [of wood] of maintaining the fire, in order that fire not depart from it ever, and another pile of limbs and fats of the daily offering of the eventide that had not been consumed by evening, and which was not burned all night long, we burn them in this pile, and we add for Yom Kippur an additional pile to take from it coals for the incense for the innermost part.
+רבי יוסי אומר בכל יום ג' – for three verses are written (Leviticus 6:2): “[This is the ritual of the burnt offering: The burnt offering itself] shall remain where it is burned upon the altar all night until morning,” – this is the large pile of wood. (Leviticus 6:2): “while the fire on the altar is kept going on it” – this is the second pile of the incense. (Leviticus 6:5): “The fire on the altar shall be kept burning, not to go out,” – this is the third pile for the preservation of the fire. But the fourth pile for the limbs and fats that were not consumed, Rabbi Yosi does not have, for he holds that the limbs and fats that were not consumed are burned on the sides of the large pile.
+רבי יהודה אומר בכל יום שתים – He (i.e., Rabbi Yehuda) does not hold the third pile for the preservation of the fire, and from the third Biblical verse of (Leviticus 6:5): “The fire on the altar shall be kept burning, not to go out,” Rabbi Yehuda expounds it that the one burns thin chips in order to kindle the fire of the large pile [of wood], he should not kindle it on the floor and raise them while they are burning to the altar but he should kindle them at the top of the altar. And the Halakha is according to Rabbi Yosi.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+הוציאו לו – from the chamber of the utensils.
+וכך היתה מדתה – as its measurement outside, so its measure inside, what on the outside he would take grabs of incense with his actual hands and not with a utensil, so also inside, when he pours the incense from the ladle into his handfuls, he would not pour with a utensil that is made like the measure of his handfuls, but into his actual handfuls.
+נטל את המחתה בימינו – since it is heaven and hot and the ladle of the incense is lighter than it, therefore, the firepan is in his right-hand and the ladle is in his left-hand.
+היה מהלך בהיכל – he enters and walked within towards the west.
+לבין שתי הפרוכות – since they were doubtful in Second Temple times if the partition that separates between the Holy and the Holy of Holies which was [found] in the First Temple and was a cubit thick, if that cubit was within or from the outside, therefore, they made two curtains, one an outer one and one an inner one. וביניהן – the airspace of a cubit to retain between them the air space of the partition.
+החיצונה פרופה מן הדרום – The Rabbis stated it, that they dispute on that of Rabbi Yosi and state that the curtain divided them in the Tabernacle alone, it was stated.
+פרופה – its top was doubled to the outer side and was held with a gold clasp in order [to be open] from the south and standing.
+מהלך ביניהן – he entered in the southern clasp and walked between them until he reaches the northern clasp.
+הגיע לצפון – when he entered into the space between the Holy of Holies, he turned his face to the south to walk until he was between the bars projecting from the Ark (Tractate Yoma 42b) which is in the middle of the empty space, for the bars were long until the curtain, one head facing to the west and the other one to the east, one at the top of the ark to the north and one at the top to the south.
+מהלך לשמאלו עם הפרוכת – when he walks from the north to the south, his left is to the east and the curtain was in the east, his left side is found with the curtain.
+עד שהוא מגיע לארון – to the place of the Ark and not to the Ark itself, for the in the Second Temple, there was no Ark there.
+דרך כניסתו – so that he would not turn his face to leave, but rather depart in the path of his back with his face towards the Ark.
+ומתפלל תפלה קצרה – and this is (Talmud Yoma 53b): “May it be Your will, O LORD my God, for if this year is parched (explanation: hot), that it be rainy, and that the ruler’s staff will not depart from the House of Judah, and that your people Israel will not need substance either one from the other nor from another people, and that the prayers of those on the crossroads will not enter before You,” meaning that people they pray that rain will not fall.
+בבית החיצון – in the Temple/the hall containing the golden altar.
+שלא להבעית את ישראל – that they will say that he has died.
+
+Mishnah 2
+
+ושתיה היתה נקראת – on account that from it, the world was founded where the Holy One blessed be He stabled His world. And Stetiyah is foundation.
+
+Mishnah 3
+
+למקום שנכנס – in the House of the Holy of Holies.
+במקום הבדים – between the beams
+ולא היה מתכון להזות לא למעלה – so that it would be one above on a point of the upper cover of the Holy Ark (i.e., the innermost of the Temple, the Holy of Holies), and the seven [sprinklings] below [at its thickness], for they do not touch the upper cover of the Holy Ark (i.e., the innermost of the Temple) but fall to the ground.
+אלא כמצליף – like one who flogs who begins between the shoulders and goes down below, such he would intend that these eight sprinklings [of blood] would be in the ground appropriately, this one under the next one.
+אחת ואחת – for if he did not count the first sprinkling that is above for itself with all the seven that are below, sometimes, he would error and count the first sprinkling with the seven that are below, and the first sprinkling that is below he would count tow, and that is not to say that he should count the sprinkling that is above with the seven that that are below until eight, for one can say, that it is Mitzvah to interrupt the gifts that are below in the midst of the seven and not in the midst of eight.
+
+Mishnah 4
+
+נטל דם הפר והניח דם השעיר – the final result of the matter is that it is Rabbi Yehuda, who said that there was only one stand there, and he had to take the blood of the bullock first in order to set aside the blood of the goat in the stand, for he had upon him the blood of the bullock. But the Halakha is not according to Rabbi Yehuda.
+על הפרוכת – as it is written (Leviticus 16:16): “[Thus he shall purge the Shrine of the uncleanness and transgression of the Israelites, whatever their sins;] and he shall do the same for the Tent of Meeting,[which abides with them in the midst of their uncleanness].”
+עירה דם הפר – as it is written (Leviticus 16:18): “he shall take some of the blood of the bull and of the goat [and apply it to each of the horns of the altar],” from the blood of both of them together.
+ונתן את המלא בריקן – and he goes back and empties the full bowl (out of which the sprinkling is done) into the empty one in order that blood combines/mixes extremely well.
+
+Mishnah 5
+
+היה מחטא ויורד – this Tanna/teacher held that the Kohen would walk on his feet to each and every corner. And each and every sprinkling was in the corner that was before him and nearest him. And for this reason, [the Mishnah] takes [the words] “purifying [the altar by sprinkling], that is to say, that he would give sprinkling from above to below, for if he had given [sprinkling] from below to above in the corner that was before him, the blood would flow into his handle and soil his clothing. But Rabbi Eliezer held that the Kohen would stand in one corner and from there give sprinklings on all the corners, for the entire altar was not other than one cubit by one cubit squared, and since the three corners were near him, he can sprinkling from below to above without soiling his clothing, except for this corner that he was standing near, for it was impossible for him to turn sideways the tops of his fingers downward but [only] upwards, for if he would turn the tops of fingers downward and give a sprinkling from the bottom to the top, the blood would flow into the handle of his undercoat. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 6
+
+על טהרו – after having finished all the sprinklings of the corners, he sprinkles upon them seven times, as it is written (Leviticus 16:19): “And the rest of the blood he shall sprinkle on it [with his finger seven times]. Thus he shall purify it [of the impurity of the Israelites and consecrate it],” the place that is uncovered where he takes the ashes and the burning coals on this side and that, and sprinkles on the gold of the altar.
+
+אלו ואלו – the outer and inner blood is poured on the altar of the burnt-offering, they would flow gently from the foundation to the floor and mix in the sewer duct that is in the courtyard that goes out to the Kidron Valley.
+לגננים – the owners of the gardens.
+ומועלין בהם – it is prohibited to benefit from them without payment.
+
+Mishnah 7
+
+כל מעשה יוה"כ – all the Divine Services that he performs in white clothing inside and in the hall containing the golden altar.
+האמור על הסדר – in our Mishnah (Chapter 5, Mishnayot 3-5).
+וכן בהיכל – he gave part of the sprinkling on the curtain and the blood was powered, he would bring another bull and begin the sprinklings of the curtain, and there would be no need to go back and begin inside.
+שכולן כפרה בפני עצמן – Therefore, when the atonement is completed, it is completed.
+ממקום שפסק – and even if he had not completed that particular atonement, he does not need to go back and give what he had given. But the Halakha is not according to Rabbi Eleazar or Rabbi Shimon.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+שני שעירי. במראה – both of them are white or both of them are black.
+ובקומה ובדמים – Three verses are written (Leviticus 16:5,7,8): “And from the Israelite community he shall take two he-goats…,” “Aaron shall take the two he-goats…,” “And he shall place lots upon the two goats…” And since [the word] “he-goats” implies two, what does the thrice-time repetition of “two” come to teach us? But that they should be equivalent in appearance and in height and in worth/value.
+ויאמר אם של שם מת – this is how it should be explained: If the [goat designated] for “the LORD” died, this one, upon which the lot “for the LORD” has come will stand in its place. ואם של עזאזל מת – he should say, this one [upon which the lot “for Azazel” has come will stand in its place] etc.
+והשני – if [the goat] “for Azazel” died and now there are two goats “for the LORD,” one that remains from the first pair and one from the second pair, and with one of them, they have been atoned, the second should be put out to pasture. And similarly, if [the goat] “for the LORD” had died, and behold, there are two [goats] “for Azazel,” the one should be sent away into the wilderness and the second one should be sent out to pasture. And it is the second one of the second pair that should be sent out to pasture until a defect occurs to, but the second [goat] of the first pair is what should be offered, if it is “to the LORD, ” or it should sent to the wilderness if it is “for Azazel,” for animals (dedicated for sacrifices) cannot be removed forever from sacred use (as long as the obstacle lies not in their physical unfitness – See Talmud Yoma 64a), and if they reach a point of time of being ritually unfit, one can repair it when you pair it with another animal.
+שאין חטאת צבור מתה – for when they derive that sin-offerings die, it is regarding an individual that they derive it. And the goats of Yom Kippur are community sin-offerings, as it is written (Leviticus 16:5): “And from the Israelite community he shall take [two he-goats for a purification offering and a ram for a burnt offering].” But sin-offerings that die, he should bring it into one house and leave it there until it should die.
+ועוד אמר ר"י נשפך הדם – of the he-goat “for the LORD”, let the one to be sent to the wilderness die, for it does not become a marked-off place of blood and in all of the Divine Services that are performed in white clothing, whether inside or outside, [the word] “statute” is written regarding them to invalidate an act by an omission, and one must bring other blood and it is impossible other than through a lottery, and since he holds that animals [dedicated for sacrifice] can be removed forever from sacred use, the first he-goat that was to be sent away to the wilderness should die.
+מת המשתלח – even though the sending out is not indispensable (i.e., to invalidate an act by an omission), according to everyone, when it is written, “statute” to be indispensable for the things that the Kohen does in white clothing, or on things that are done “through a designated man”(Leviticus 16:21), nevertheless, we derive from the Biblical verse, as it is written (Leviticus 16:10): “[while the goat designated by lot for Azazel] shall be left standing alive before the LORD to make expiation with it [and to send it off to the wilderness for Azazel],” until when is it necessary for the goat to be sent to the wilderness to be left standing alive? Until the time when the blood of its fellow [goat] is sprinkled; but if it dies prior to that, the atonement of the blood is worthless, and therefore requires compensation. But without a lottery, it is impossible and it needs two – the first is superseded, and everyone admits that with slaughtered animals that are superseded.
+
+Mishnah 2
+
+בא לו אצל שעיר – after he completed the sprinkling of the blood of the bull and the goat, the Kohen comes near the he-goat that is to be sent off into the wilderness in the place where he placed it, corresponding to the place where it is to be sent off (i.e., the Eastern Gate; see Mishnah Yoma, Chapter 4, Mishnah 2).
+
+Mishnah 3
+
+אלא שעשו הכהנים קבע – in order to send it out and the Jewish court of Kohanim would not let an Israelite lead it out.
+ערסלא – the name of a person.
+
+Mishnah 4
+
+וכבש – they made a kind of ascent which is tall and goes out the path of the ramp outside of the courtyard and outside of the city, in order the Babylonians would not be able to touch the goat sent out to the wilderness. Since they were accustomed to pull at its hair and say to him: “Take quickly and leave, and our transgressions should not tarry with us any longer.
+מיקירי ירושלים – from the important people of Jerusalem.
+עד סוכה ראשונה – they made booths for him (who leads on the goat to be sent to the wilderness) on the path and people would go to live there before Yom Kippur when they accompany him from Sukkah to Sukkah.
+תשעים ריס – there were [ninety ris] from Jerusalem until the precipice. Every tall and bent mountain is called a precipice.
+שבעה ומחצה – [seven and one-half] Ris for each mile. I heard that we have the reading of ROS with a “VAV.” And they are two-hundred and sixty-six steps according to the sum of a ROS. It was found that seven and one-half RIS is two thousand steps less five, close to the measurement of the Sabbath limit. And ninety RIS are twelve miles.
+
+Mishnah 5
+
+הרי מזון והרי מים – they would not say this to him other than in order that his heart be gladdened, for whomever has bread in his sack is not hungry like one who lacks bread in his sack (who is hungry), but a person never was in need of this.
+ומלוין אותו מסוכה לסוכה – that from Jerusalem until the first Sukkah is a mile, and there ten Sukkot, and between each Sukkah was a mile, so that from Jerusalem until the final Sukkah was ten miles. There remained from the last Sukkah until the precipice two miles. They accompany him for a mile according to the measure of the Sabbath limit and they stand from afar and watch his actions.
+
+Mishnah 6
+
+חציו קשר בסלע וחציו קשר בין קרניו – he did not tie the entire crimson strap to the rock lest it turn white immediately prior to pushing the goat, and from the joy of the whitening of the crimson strap for the transgressions that were already atoned for, he would forget the commandment of pushing [the goat off of the precipice] and it would appear that the commandment had already been completed from after the strap turned white. And he would not tie all of it between its horns, lest at the time of the pushing, the goat would bend its head underneath its body and when it would fall backwards, and he would not be able to see the strap when it turned white and all of the Jewish people would be sad. Therefore, he tied half of it onto the rock, and that half would not turn white until the entire task was completed. And when he tied at the end half of it between its horns, even though it would turn white immediately, he would not leave from pushing it, since he was engaged with it.
+בא וישב לו – he returned up until the final Sukkah, and even though that he left outside the [Sabbath] limit, even with the permission of the Sages, he only has two-thousand cubits from the place that he left for there with permission. And for this they permitted to him because he was afraid to stand in the wilderness when it became dark.
+מטמא בגדים – as it is written (Leviticus 16:26): “He who sets the Azazel-goat free shall was his clothes.”
+רבי שמעון אומר – etc. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+בא לו – after the High Priest handed over the he-goat that is to be sent to the wilderness to the person leading it [to the precipice], he comes near the bull and the goat that are about to be burned and tears them and removes their innards.
+ונתנם במגיס – in a bowl of the utensils of ministration.
+והקטירן – it is impossible to say that he would offer them up now, since he was dressed in white garments and he still had to read the portion [of Yom Kippur] in white garments, but this is how it should be understood, that he places them in the plate in order to the offer them up as incense afterwards, and when the time would arrive after he immersed and dressed in golden garments.
+קלען במקלות – like a twist/screen, and they are complete with their hides, their flesh and their dung, but their stomachs are torn out to remove the innards.
+והוציאן לבית השריפה – outside of Jerusalem.
+ומאימתי מטמאין בגדים – those who are engagedwith them, as it is written (Leviticus 16:28): “He who burned them shall wash his clothes.”
+רבי שמעון אומר כו' – But the Halakha is not like Rabbi Shimon.
+
+Mishnah 8
+
+העש שעיר למדבר – for he is not permitted to begin other Divine Service until the goat reaches the wilderness, as it states (Leviticus 16:22): “…and the goat shall be set free in the wilderness.” But after that (verse 25): “The fat of the purification of offering he shall turn into smoke [on the altar].”
+דורכיאות – large and tall stones one on top of the other, that there the guards stands and wave the flags.
+ועד בית חדודו – this is the top of the wilderness. And Rabbi Yehuda holds that when goat reaches there, he has completed the commandment, even though it has not reached the precipice. But the Halakha is not according to Rabbi Yehuda.
+הולכין מיל – as we said above (Tractate Yoma, Chapter Six, Mishnah Four), that the eminent of Jerusalem would accompany it until the first Sukkah. But they return and wait after that as long as it took to walk a mile, they already knew that the goat reached the wilderness.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+בא לו כהן גדול לקרות – the [Torah] portion of the day (i.e., Leviticus, chapter 16).
+בבגדי בוץ – that he performed the Divine Service of the day.
+קורא – for it is permitted to wear the clothing of the Priesthood even not at the time of Divine Service, for the clothing of the Priesthood was given to derive benefit from them.
+באצטלית – clothing made in the form of a white garment/undershirt.
+משלו – for the reading of the [Torah] portion is not Divine Service.
+חזן הכנסת – the sexton/beadle.
+ראש הכנסת – through his word, all the needs of the community are decided, who recites the Maftir portion (i.e., Haftarah), and who spreads a cloak over the head for the recitation of the prayers preceding the Shema (Kaddish and Barchu) (alternatively, to recite the prayers for the benefit of those who come too late for the regular service), and who goes before the Ark (to lead the service). And we give the Torah Scroll from this one to that one, because of the honor/dignity of the High Priest to demonstrate that there are many authorities below him.
+עומד ומקבל – it follows that until here he was sitting, and we find that we learned that he would read in the Ezrat Nashim/courtyard of the women, for if he read in the courtyard of Israel/Ezrat Yisrael and all the more so, in a holier place than that, it would be prohibited to sit other than the Kings of the House of David that were permitted to them to sit in the courtyard, as it is written (2 Samuel 7:18): “Then King David came and sat before the LORD.”
+וקורא אחרי מות ואך בעשור – that is in the [Torah] portion of Emor (Leviticus chapter 23, verses 26-32). For it is permitted to skip in the Torah in one subject matter when it is close in order that the [Aramaic] translator not stop. But if prior to his rolling the Torah Scroll until the place of the skip that the [Aramaic] translator would stop who is translating the verse that the reader read/recite, it is prohibited to skip and to roll, for it would be found that the community is sitting and waiting/anticipating and this is not the dignity of the congregation.
+יותר ממה שקריתי לפניכם כתוב כאן – so as to not to spread evil talk against/to discredit the Torah scroll, when they see him (i.e., the High Priest) read a third portion by heart that they would think that the Torah scroll is missing that portion.
+ובעשור שבחומש הפקודים קורא על פה – [Numbers chapter 29, verses 7-11] which is far from the portion of Aharei Mot, and “Mark the tenth day of the month” (Leviticus 23:27 and following), which is more than the [Aramaic] translator can stop, therefore, he cannot roll the Torah scroll to there since we do not roll a Torah scroll in public because of the honor/respect of the congregation, and he cannot bring another Torah scroll because of the [perceived] defect of the first [scroll] so that people won’t say that it is lacking/missing parts.
+על התורה – two blessings, one before [the reading] and one after it in the manner that we recite the blessings in the synagogue.
+על העבודה ועל ההודאה – “Accept” (i.e. the third-to-last blessing of the Amidah) and “We give thanks” (the second-to-last blessing of the Amidah).
+ועל מחילת עון – “Forgive us.”
+ועל המקדש – that the Divine Presence should dwell in it.
+ועל הכהנים – that they should be blessed and that their sacrifices [would be accepted] with favor.
+ועל ישראל ועל שאר התפלה – it is explained in the Gemara (Tractate Yoma 70a): a prayer for grace, chant and request from before You that Your people Israel needs to be saved. Praised are You, who Hears prayer.
+
+Mishnah 2
+
+לא מפני שאינו רשאי – for you might have thought that the person who sees one Divine Service is not permitted to leave it in order to work and see another Divine Service, for we do not forgo the occasion for performing a religious act. And the viewing of the Divine Service is a Mitzvah because of (Proverbs 14:28): “A numerous people is the glory of a king,” which comes to tell us that he does foregoing a commandment since he is not engaged in it.
+
+Mishnah 3
+
+אילו ואיל העם – the reason of Rabbi Eliezer is because his ram and the ram of the people, and the innards of the sin offering and the removal of the ladle and coal-pan, all these are written at the beginning of Leviticus in the portion of the day (Leviticus chapter 16), he does them at the outset, and goes back and performs the additional sacrifices/Musaf of a burnt offering of a bull and the seven lambs and the he-goat which are done outside, all of them with the daily offering offered at eventide, as it is written, at the end, in the Book of Numbers (chapter 29, verses 7-11).
+ור"ע אומר – the burnt offering of a bull and the seven lambs of the Additional Service/Musaf.
+עם תמיד של שחר היו קרבים – as it is written (Numbers 28:23): “You shall present these in addition to the morning portion of the regular burnt offering,” etc. Hence we see, that the Musaf/Additional offerings are made with the morning burnt offering near it, and afterwards, the Divine Service of the day, and after that the goat that offered outside, and even though it is from the Musaf, it cannot precede the Divine Service of the day, as it is stated concerning it (Numbers 29:11): “in addition to the sin offering of expiation [and the regular burnt offering with its meal offering, each with its libation],” we learned that the inner goat which is part of the Divine Service of the day precedes it, and afterwards, his ram and the ram of the people, and after that, the innards of the sin offering, all of these at the third ritual immersion. But the removal of the ladle and the coal-pan is after that and after that the daily offering of the eventide. And the Halakha is according to Rabbi Akiba.
+
+Mishnah 4
+
+ולהטיב את הנרות – this trimming/cleansing of the lambs is kindling.
+
+Mishnah 5
+
+באלו נשאלין – the Kohen who received inquiries for the Urim and Thummim needs to dress in eight [sets] of clothing. And how do they inquire of the Urim and Thummim? The face of the one who asks is behind the Kohen who receives inquiries and the one who receives inquiries, his face is directed towards the Ark, but the inquirer asks, “May I do a certain thing or not do it?” And he does not inquire in a loud voice nor does he meditate/think in his heart, but in a low voice, and the Holy Spirit clothes/envelopes the Kohen and he looks at the breastplate, and sees letters protruding in the breastplate corresponding to his face, ”do this or don’t do that.” For since the names of the twelve tribes were written on the stones of the breastplate, and Abraham, Isaac and Jacob and the tribes of God, it is found that the entire Alphabet is there, and the Holy Spirit would inform the Kohen how to combine the protruding letters one with the other until he would understand the implication of the matters (see Talmud Yoma 73 a-b).
+אלא למלך וכו' – as it is written (Numbers 27:21): “But he shall present himself to Eleazar the priest, [who shall on his behalf seek the decision of the Urim before the LORD]…” “He” is the king, “and all of the Israelites that are with him” all of the children of Israel that are with him go out to war. After him, that is the priest anointed as the chaplain of the army [that is] all of the needs of the community are upon him. “the whole community” – this is the Great Sanhedrin.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+יום הכפיורים אסור באכילה ובשתיה – even though that regarding eating and drinking [on Yom Kippur] which are punishable by extirpation, because the Mishnah is required to teach the rest of the “afflictions” that lack [the punishment of] extirpation, it is taught [in the Mishnah] that it is prohibited. And these five afflictions correspond to the five [times] affliction is written in the Torah, of “The Sabbath of complete rest” of the Torah portion “Say to the Kohanim” (Leviticus 23:32) and “The Sabbath of Complete Rest” of “Aharei Mot/After the Death” (Leviticus 16:31), and “on the tenth day of the seventh month” (Numbers 29:7) of the Book of Numbers and “Mark the tenth day of this seventh month” (Leviticus 23:27) of “Speak to the Kohanim” (EMOR), and “This shall be to you for a law for all time” (Leviticus 16:34) of Ahahrtei Mot, in all of them, it is written, "תענו ועניתם"/”you shall afflict” (singular and plural), and these of our Mishnah are also five forms of affliction, as drinking and eating are considered as one.
+המלך – needs to appear nice, as it is written (Isaiah 33:17): “When your eyes behold a king in his beauty.”
+והכלה – she requires beauty in order to make her beloved to her husband, and all thirty days [immediately following her marriage] she is called a bride.
+והחיה – a woman in childbirth.
+תנעול – on account of the cold.
+דברי ר"א – these refer to all of them – to the king, the bride and the woman in childbirth. And the Halakha is according to Rabbi Eliezer.
+
+Mishnah 2
+
+ככותבת – a huge date, which is smaller than an egg. And even though that all measures of eating are like an olive, this is because it is written regarding them as food, but here, as it is not written other than that (Leviticus 23:29): “Indeed, any person who does not practice self-denial [throughout that day shall be cut off from his kin],” we learn that less than like a date [in size], one does not make one come to it (see Talmud Yoma 81a) and it is self-denial. But however, we hold that one half of this measurement is prohibited from the [text of the] Torah but they are not liable for extirpation nor are they flogged other than according to the measure.
+כמלא לוגמיו – all that if he had removed it to one side,, that side would protrude and appear, it is called “a mouthful/quantity of liquid filling one cheek” And this measure is with an average person which is less than one-quarter of a LOG.
+
+Mishnah 3
+
+אינו חייב אלא חטאת אחד – since from one verse, [the prohibition of] eating and drinking is derived and it is considered one thing.
+אכל ועשה מלאכה – from two verses it is derived and they are two different things.
+
+Mishnah 4
+
+אין מענין אותן – we don’t obligate to prevent from them food
+מחנכין אותן – [we educate them] by hours. If he was accustomed to eat at the fourth hour, we feet him at the fifth [hour] or at the sixth, according to the strength of the child/son.
+קודם לשנה – one year prior to his period of maturity, if the young child is sick or weak, and if he cannot endure it.
+וקודם לשתים – or two years prior to his period of maturity if the young child is healthy, and the periods of maturity for young girls is twelve years of age and one day, for it is not her nature to show evidences of puberty until this time and then she is considered liable for punishment. But the period of maturity for a male child is thirteen years and one day, and prior to that he is not liable for punishment.
+
+Mishnah 5
+
+עוברה שהריחה – the fetus smells the scent of a cooked dish and she desires it But if she does not eat, both of them (i.e., the fetus and the mother) are endangered.
+על פי בקיאים – physicians who are specialists in their craft.
+אין שם בקיאין מאכילין אותו על פי עצמו – this is how it is explained in the Gemara (Talmud Yoma 83a), when is it said that they rely on the words of specialists? At the time when the sick person says: “I don’t need it” or is silent, but when he says, “I need it,” if there is no specialist [available] at all, that is to say, their specialty is not considered worth anything, we feed him on his own word. And even though the specialists say that he doesn’t need it.
+
+Mishnah 6
+
+בולמוס – an illness that grabs hold on account of hunger and is in danger of dying, and when his appearance returns, it is clearly known that he has recovered.
+כלב שוטה – an evil spirit rests upon him (i.e., the dog), and these are its sign: mouth is open, spittle drips, its ears are lacerated and its tail lies between its legs and it walks on the sides of the public thoroughfare, and there are those who say that it even barks and yet its voice is not heard.
+אין מאכילין אותו מחצר כבד שלו – But even though the doctors that engaged in medicine, this is not complete medicine to permit him the prohibition of an impure/unclean animal through this.
+ור' מתיא בן חרש מתיר – holds that it is complete healing. But the Halakha is not according to Rabbi Matyah ben Harash.
+החושש בשיניו – that the skin of the palate begins to be consumed and from there it goes to the plate and to the throat.
+מטילין לו סם – the root of grass for medicinal purposes.
+וכל ספק נפשות דוחה את השבת – [the word] “all” includes when it becomes obvious to us that he will not die on this Shabbat, but there is a doubt if they won’t do [something] for him today, lest he die on the next Shabbat, and just as they estimate for him to drink this drug/medication for eight days and the first day is Shabbat. You might have thought to delay it until the evening in order that it would not occur on two Sabbaths; it comes to tell us that this is not the case.
+
+Mishnah 7
+
+מפקחין עליו – we dig the heap of stones/ruins and search after him. But if they checked until his nostrils whether from above to below or from below to above, and they did not find in him a breath, it is clear that he is dead and they no longer have to dig him out any further, as it is written (Genesis 7:22): “All in whose nostrils was the merest breath of life.”
+מצאוהו חי מפקחין עליו – it was not necessary other than when they saw him that it is impossible that he would live other than a brief period of time, and that he would immediately die, whenich comes to teach us that we rescue a person buried in debris for that even temporary period of life [remaining].
+מת אין מפקחין עליו – this comes to teach us, that even according to the one who says that we save a dead person because of the fire/conflagration, in this he admits that we do not rescue a person buried in debris, for concerning a fire, [the Sages] permitted to carry the dead and to remove him, for it they had not permitted him, it would come to extinguish the fire since a person is anxious to save his dead relative from the fire (Talmud Yoma 85a). But here, if we don’t permit him to remove the debris of heap of stones/ruins, what is he to do for it is a Torah prohibition that we should permit this beforehand.
+
+Mishnah 8
+
+חטאת ואשם ודאי – atones with repentance. For if the Tanna did not consider mentioning it, for undefined, when he brings his sin-offering and guilt-offering, he has already done repentance, for if he had not felt regret/remorse, he would not have brought a sacrifice.
+אשם ודאי – such as the guilt-offering for thefts and the guilt-offering for sacrilege.
+על עשה ועל לא תעשה – [a negative commandment] that has been transformed into a positive commandment (i.e., which must be repaired by the performance of a succeeding act), repentance atones. But a negative commandment that has flogging associated with it and repentance is held in suspense and Yom Kippur/The Day of Atonement atones [for it]. And the final result of the matter is in the Gemara (Talmud Yoma 86b), that if he wantonly committed a transgression with a positive commandment and a negative commandment that has been transformed into a positive commandment, or if he sinned inadvertently with a negative commandment which has flogging [as a punishment] and repented, he does not move from there until he is pardoned. But if he wantonly committed a transgression on a negative commandment which has flogging [as a punishment], repentance hangs in suspense and Yom Kippur atones. But if he sinned inadvertently where he would be liable for extirpation or death at the hand of the Jewish court, the sin-offering atones with repentance, but if he wantonly committed a transgression with them, repentance and Yom Kippur hangs in suspense, and affliction cleanses. And these words [apply] when he did not desecrate the Name [of God], that is to say, that he did not sin and cause others to sin. But if he desecrated the Name [of God], his atonement is not completed until he dies. And all of this is when there is no scapegoat, but at the time when there is a scapegoat, it atones for all the light and grave sins, outside of those sins between man and his fellow, which are not pardoned until he appeases his fellow.
+
+Mishnah 9
+
+אחטא ואשוב אחטא ואשוב – two times.
+אין מספיקין בידו וכו' – for since he had committed a transgression and repeated it, he is not abstaining/withdrawing from it, for it is similar to him as a permission.
\ No newline at end of file
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@@ -0,0 +1,497 @@
+Bartenura on Mishnah Yoma
+ברטנורא על משנה יומא
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה יומא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שבעת ימים.</b> מפרישין כהן גדול. שכל עבודות יום הכפורים אין כשרות אלא בו, [יומא לב. ובכ״מ] שנאמר גבי יום הכיפורים (ויקרא ט״ז:ל״ב) וכפר הכהן אשר ימשח אותו. והפרשה זו, נפקא לן מדכתיב בשבעת ימי המלואים (שם ח׳) ומפתח אהל מועד לא תצאו שבעת ימים, וכתיב בתריה (שם) כאשר עשה ביום הזה צוה ה׳ לעשות לכפר עליכם, ודרשו רבותינו, לעשות, זה מעשה פרה לכפר עליכם זה מעשה יוה״כ. שהכהן השורף את הפרה והכהן העובד ביוה״כ שניהם טעונים הפרשה מביתם שבעת ימים כמו שהיו טעונים אהרן ובניו בשבעת ימי המלואים:
+<b>ללשכת פלהדרין.</b> פקידי המלך נקראים פלהדרין. ומתוך שהכהנים הגדולים שהיו בבית שני אחר שמעון הצדיק היו נותנים ממון כדי לשמש בכהונה גדולה ומתוך שרשעים היו לא היו משלימין שנתן והיו מתחלפין כל שנים עשר חודש כפקידי המלך שהמלך מחליפן כל שנה, לכך נקראת לשכה זו לשכת פלהדרין:
+<b>ומתקינין לו.</b> ומזמינין כהן אחר להיות כהן גדול תחתיו, אם יארע לו קרי או שאר טומאה:
+<b>אם כן אין לדבר סוף.</b> אם כן דחיישת למיתה אין לדבר סוף שמא גם זו תמות. אלא לטומאה דשכיחא חיישינן לפיכך מתקינים לו כהן אחר למיתה דלא שכיחא שימות מת בפתע פתאום לא חיישינן הלכך אין מתקינין לו אשה אחרת. והלכה כחכמים: 
+
+Mishnah 2
+
+<b>הוא זורק את הדם.</b> של תמידים, כדי שיהא רגיל בעבודה:
+<b>ומטיב את הנרות.</b> מדשנן מן האפר של הפתילות שכבו:
+<b>ושאר כל הימים.</b> אם ירצה להקריב כל קרבן שירצה מקריב ואין אנשי המשמר יכולין לעכב על ידו:
+<b>מקריב חלק בראש.</b> ראש הוא להקריב כל חלק שיבחר:
+<b>ונוטל חלק בראש.</b> בחלוקת הקדשים נוטל מנה יפה שיבחר לו. והני מילי בקדשי מזבח, אבל בקדשי גבול אחד כהן גדול ואחד כהן הדיוט חולקים בשוה: 
+
+Mishnah 3
+
+<b>וקורין לפניו.</b> כל שבעת הימים:
+<b>בסדר היום.</b> בפרשת אחרי מות:
+<b>אישי.</b> אדוני:
+<b>שמא לא למדת.</b> במקדש שני היו צריכין לכך שהיו מעמידין כהנים גדולים שאינם מהוגנים, על פי המלכות, דאילו במקדש ראשון לא היו מעמידין כהן גדול אלא הגדול שבכהנים בחכמה בנוי בכח ובעושר, ואם לא היה לו עושר אחיו הכהנים מגדלין אותו משלהם שנאמר (ויקרא כ״א) והכהן הגדול מאחיו, גדלהו משל אחיו:
+<b>שיהא מכיר.</b> מתבונן בבהמות העוברות לפניו לתת אל לבו הלכות סדר היום: 
+
+Mishnah 4
+
+<b>לא היו מניחין אותו לאכול הרבה.</b> אפילו מן המאכלים שאין מביאים לידי חמום, ומונעים ממנו לגמרי כל מאכל המביא לידי חמום וקרי כגון חלב וביצים ובשר שמן ויין ישן וכיוצא בהן: 
+
+Mishnah 5
+
+<b>מסרוהו זקני בית דין.</b> שקראו לפניו בסדר היום:
+<b>לזקני כהונה.</b> ללמדו חפינת הקטורת שנאמר (שם ט״ז) ומלא חפניו קטורת סמים. ועבודה קשה היתה:
+<b>בית אבטינס.</b> הם העושים את הקטורת וכותשים אותה ומערבין סממניה:
+<b>והשביעוהו.</b> שלא יהא צדוקי לתקן הקטורת על המחתה מבחוץ ולהכניס מבפנים שהם דורשין כי בענן אראה על הכפורת (ויקרא ט״ז), כי בענן עשן הקטורת יבא ואז אראה על הכפורת. ואין הדבר כן, שהרי הכתוב אומר (שם) ונתן את הקטורת על האש לפני ה׳:
+<b>הוא פורש ובוכה.</b> שחשדוהו לצדוקי:
+<b>והן פורשין ובוכין.</b> על שחשדוהו. דאמר מר [שבת צ״ז.] החושד בכשרים לוקה בגופו: 
+
+Mishnah 6
+
+<b>אם היה חכם דורש.</b> בדבר הלכה כל ליל יוה״כ, שלא יישן ויראה קרי. ואם תלמיד הוא ולא חכם, שיודע להבין ולשמוע דבר הלכה ואינו יודע לדרוש דורשים לפניו:
+<b>באיוב ובעזרא.</b> שהן דברים המושכים את הלב לשומען ואין שינה חוטפתו: 
+
+Mishnah 7
+
+<b>פרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח קרויין פרחי:
+<b>באצבע צרדה.</b> האצבע הסמוכה לאגודל. ולשון <b>צרדה.</b> צרתא דדא כלומר צרתה של האגודל הסמוכה לה, היו מחברים האגודל באצבע הסמוכה לה ושומטה ומכה על כפו ומשמיע קול כדי שלא יישן כהן גדול:
+<b>עמוד.</b> על רגליך:
+<b>והפג אחת על הרצפה.</b> של שיש להסיר חומם. שצינון הרגלים מסיר השינה, והפג לשון הסרה, כמו מפיגין טעמן [ביצה י״ד.]: 
+
+Mishnah 8
+
+<b>תורמין את המזבח.</b> תרומת הדשן, שהוא חותה מן הדשן במחתה בין רב בין מעט ונותנו במזרחו של כבש ונבלע שם במקומו, והיא היתה תחלת העבודה בשחרית:
+<b>או סמוך לו.</b> סמוך לקריאת הגבר או מלפניה או מלאחריה:
+<b>ביום הכפורים.</b> תורם מחצות. משום חולשא דכהן גדול שעליו לבדו מוטל הכל צריך להשכים יותר:
+<b>וברגלים.</b> דנפישי ישראל ונפישי קרבנות ורב הדשן במקום המערכה וצריך להעלות הדשן מן המערכה למקום שבאמצע המזבח ששמו תפוח שלשם גל גדול של דשן צבור ומכוונת כתפוח, היו צריכים להשכים יותר והיו משכימין מן האשמורת הראשונה שהיא שליש הלילה:
+<b>ולא היתה קריאת הגבר מגעת.</b> ברגלים: 
+<b>עד שהיתה עזרה מלאה מישראל</b> המביאים קרבנותיהם להקריבם מיד אחר תמיד של שחר:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>בראשונה כל מי שרוצה לתרום.</b> כל כהן שהוא מאותו בית אב ורוצה לתרום את הדשן שחרית, תורם, ולא היה פייס בדבר:
+<b>ובזמן שהם מרובים.</b> הבאים לתרום, זה אומר אני תורם וזה אומר אני תורם, זה היה משפטם:
+<b>רצים ועולים בכבש.</b> המזבח, שהוא ל״ב אמה אורך:
+<b>וכל הקודם.</b> ליכנס לתוך ארבע אמות עליונות של כבש הסמוכות לראש המזבח, זכה לתרום. וזהו גורלם:
+<b>ואם היו שניהם שוים.</b> בכניסתם אין אחד מהם זוכה לתרום. אבל מעתה כולם באין להטיל גורל. ומהו הגורל הממונה על הפייסות אומר לכולם הצביעו כלומר הוציאו אצבעותיכם כל אחד יראה אצבעו, מפני שאסור למנות אנשים מישראל לפיכך הוצרכו להוציא האצבעות כדי שימנו האצבעות ולא האנשים. וכיצד עושים מקיפים ועומדים בעגולה והממונה בא ונוטל מצנפת מראשו של אחד מהם וממנו הפייס מתחיל למנות ומוציא כל אחד אצבעו והממונה מוציא מפיו סך ומנין, או מאה, או ששים, הרבה יותר ממה שיש שם כהנים, ואומר מי שיכלה חשבון זה אצלו יזכה. ומתחיל למנות מזה שנטל מראשו המצנפת, וסובב והולך ומונה האצבעות וחוזר חלילה עד סוף המנין, ומי שהמנין כלה בו הוא הזוכה. וכן כל הפייסות שבמקדש:
+<b>אחד או שנים.</b> אצבע א׳ אם הוא בריא או שנים אם הוא חולה. שהחולה אינו יכול לכבוש אצבעותיו, וכשמוציא אחת יוצאה חברתה עמה. ואין השנים נמנין אלא אחת:
+<b>ואין מוציאים אגודל במקדש.</b> מפני הרמאים, כשיקרב המנין לכלות ויבינו למי יכלה, יוציא זה העומד לפניו שתי אצבעות כדי שימנה לשני בני אדם וימהר המנין לכלות בו והממונה לא יבין לפי שהאדם יכול להרחיק האגודל מן האצבע הרבה עד שנראה כאצבעות שני בני אדם מה שאין יכול לעשות כן בשאר אצבעות: 
+
+Mishnah 2
+
+<b>אלא בפייס.</b> זה שפירשנו:
+<b>ארבע פייסות היו שם.</b> ארבע פעמים ביום נאספים לפייס. ולא היו מפייסים על כולם באסיפה אחת, כדי להשמיע קול ארבע פעמים שיש עם רב בעזרה, וזהו כבודו של מלך שנאמר (תהילים נ״ה:ט״ו) בבית אלהים נהלך ברגש: 
+
+Mishnah 3
+
+<b>מי שוחט.</b> את התמיד:
+<b>מי זורק וכו׳</b> כל העבודות הללו בפייס אחד הן. שמי שיכלה בו החשבון כמו שפירשנו, זכה, והוא זורק את הדם למזבח אחר שקבל הדם במזרק שהזורק הוא המקבל. והסמוך לו שוחט. ואע״פ שהשחיטה קודמת לקבלת הדם מ״מ מפני שעבודת הזריקה גדולה מן השחיטה שהשחיטה כשרה בזר משא״כ בזריקה דמקבלה ואילך מצות כהונה, לפיכך זכה הראשון שהגיע לו הפייס בזריקה, והסמוך לו בשחיטה. והסמוך לשוחט מדשן את המזבח, והסמוך למדשן את המזבח מדשן את המנורה. וכן כולם:
+<b>הראש והרגל.</b> של ימין, בכהן אחד:
+<b>ושתי הידים.</b> בכהן שני:
+<b>העוקץ.</b> הוא הזנב 
+<b>והרגל</b> של שמאל, בכהן שלישי:
+<b>החזה.</b> הוא שומן החזה הרואה את הקרקע, וחותכין אותו אילך ואילך בלא ראשי הצלעות:
+<b>והגרה.</b> מקום שהוא מעלה גרה, הוא הצואר, ובו מחוברים קנה הריאה עם הכבד והלב. החזה והגרה בכהן רביעי. 
+<b>ושתי הדפנות.</b> בכהן חמישי. 
+<b>והקרבים.</b> בששי. 
+<b>והסולת.</b> עשרון למנחת נסכו של תמיד בשביעי. 
+<b>והחביתים.</b> חצי עשרון למנחתו של כהן גדול שקריבה עם התמידים בכל יום שנאמר (ויקרא ו׳:י״ג) מחציתה בבוקר ומחציתה בערב, בשמיני. 
+<b>והיין.</b> ג׳ לוגין לנסך התמיד, בתשיעי:
+<b>י״ג כהנים זוכין בו.</b> בפייס זה, י״ג עבודות של כהנים המנויות בהן כפי הסדר הכתוב במשנה:
+<b>כדרך הלוכו.</b> בחייו:
+<b>היה קרב התמיד.</b> ת״ק סבר הטוב והיפה קרב תחלה. ובן עזאי סבר כדרך הלוכו, הראש והרגל, החזה והגרה, ושתי הידים, ושתי הדפנות, העוקץ והרגל. ואין הלכה כבן עזאי: 
+
+Mishnah 4
+
+<b>חדשים לקטורת.</b> כך היו מכריזין בעזרה. כלומר מי שלא זכה בקטורת כל ימיו יבא ויפיס. ולא היה מניחין למי שזכה בה פעם אחת לשנות בה, מפני שמעשרת, דכתיב (דברים ל״ג:י׳) ישימו קטורה באפך וכו׳ ברך ה׳ חילו. ולפי שכל כהן המקטיר קטורת היה מתעשר ומתברך בשבילה לפיכך לא היו מניחין לשנות בה אדם, כדי שיהיו הכל מתעשרים ומתברכים בה:
+<b>חדשים גם ישנים.</b> מי שזכה בפייס פעמים אחרות, ומי שלא זכה בו מעולם, בואו והפיסו:
+<b>מי מעלה אברים מן הכבש למזבח.</b> כשהיו מוליכין האברים מבית המטבחים לא היו מוליכים אותם למזבח אלא נותנים אותם מחצי כבש ולמטה במזרח ומפיסין פייס אחר מי מעלה אותם ממקום הנחתן בכבש למזבח. והיו עושין כן משום ברוב עם הדרת מלך: 
+
+Mishnah 5
+
+<b>תמיד קרב.</b> משעת הולכת אברים ואילך קחשיב:
+<b>עצמו.</b> בכל יום תשעה. ששה לאברים ולקרבים, כדאמרינן לעיל, ואחד לסולת. ואחד לחביתין ואחד ליין:
+<b>ובחג.</b> שצריך שני נסוכין, אחד של יין ואחד של מים ביד כהן אחד צלוחית של מים:
+<b>של בין הערבים.</b> שבכל יום שנים בידם שני גזירי עצים להוסיף על עצי מערכה דכתיב, (ויקרא א׳:ז׳) וערכו עצים על האש, אם אינו ענין לתמיד של שחר שכבר נאמר וביער עליה הכהן עצים תנהו ענין לתמיד של בין הערבים שמוסיפים שני גזירי עצים: 
+
+Mishnah 6
+
+<b>הבשר בחמשה.</b> כאברים של כבש כך אברים של איל:
+<b>הסלת.</b> שני עשרונים היה, בשני כהנים: 
+
+Mishnah 7
+
+<b>במה דברים אמורים.</b> דבעינן כל הני כהנים לכל בהמה ובעינן פייס:
+<b>אם רצה להקריב.</b> כהן יחידי את הכל ובלא פייס:
+<b>הפשטן ונתוחן.</b> של יחיד ושל צבור שוין להיות כשרים בזר ואין טעונין כהן:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אמר להם הממונה.</b> הוא הסגן:
+<b>צאו וראו.</b> על מקום גבוה שהיה להם במקדש:
+<b>זמן השחיטה.</b> שהשחיטה פסולה בלילה. שנאמר (ויקרא י״ט) ביום זבחכם:
+<b>ברקאי.</b> האיר והבריק השחר:
+<b>האיר פני המזרח.</b> זמן זה אחר ברקאי דאמר ת״ק. והלכה כמתתיה בן שמואל:
+<b>עד שבחברון.</b> אותן העומדין למטה שואלין לו הגיע האור לחברון, והוא משיב הן. וכדי להזכיר זכות אבות מזכירין חברון: 
+
+Mishnah 2
+
+<b>שפעם אחת עלה מאור הלבנה.</b> לאו ביוה״כ קאמר, דא״א לעלות מאור הלבנה סמוך לשחר ביוה״כ שהוא בשליש החודש אלא בסוף אחד מן החדשים כשהלבנה עולה סמוך לעלות השחר אירע זה הטעות וחששו שמא ביה״כ יארע טעות אחר כיוצא בו לכך הוצרכו לכל זה:
+<b>הורידו כהן גדול.</b> מלתא באנפי נפשה היא. והשתא מהדר להא דתנינן לעיל עד חברון והוא אומר הן. ולאחר שהשיב הרואה הן היו מורידין כהן גדול לבית הטבילה שהיה טעון טבילה קודם שישחט התמיד:
+<b>המיסך רגליו.</b> כנוי לנקבים גדולים: 
+
+Mishnah 3
+
+<b>לעבודה.</b> לאו דוקא:
+<b>עד שיטבול.</b> שהדברים קל וחומר ומה כהן גדול המשנה מקודש לקודש, מעבודת חוץ לעבודת פנים ומעבודת פנים לעבודת חוץ, טעון טבילה בין עבודה לעבודה, זה הבא מביתו שהוא מחול לקודש לא כל שכן שטעון טבילה:
+<b>על בית הפרוה.</b> על לשכת בית הפרוה:
+<b>חוץ מזו.</b> הראשונה, שהיתה בחול ע״ג שער המים, ובצד לשכתו היתה: 
+
+Mishnah 4
+
+<b>סדין של בוץ.</b> כדי שיכיר שעבודת היום בבגדי בוץ, לפי שהוא רגיל לשמש כל השנה כולה בבגדי זהב:
+<b>ונסתפג.</b> ונתקנח:
+<b>וקדש ידיו ורגליו.</b> מן הכיור. שצריך לכל חליפות בגדי היום קדוש לפשיטה וקדוש ללבישה. וטבילה ראשונה זו שהפשיטה של בגדי חול היא, לא הוצרך קדוש ידים ורגלים על הפשיטה:
+<b>קרצו.</b> שחטו ברוב שני סימנין, הכשר שחיטה בלבד:
+<b>ומירק אחר.</b> וגמר כהן אחר בשחיטה. לפי שאין קבלת הדם כשרה אלא בכהן גדול וצריך למהר ולקבל:
+<b>על ידו.</b> בשבילו. אי נמי על ידו, אחריו וסמוך לו כמו ועל ידו החזיק. בספר עזרא: 
+
+Mishnah 5
+
+<b>בין דם לאברים.</b> לאו דוקא, דהא תנן לעיל וקבל את הדם וזרקו נכנס להקטיר קטורת ולהטיב את הנרות ולהקריב את הראש ואת האברים, אלמא היתה קטורת קריבה בין דם לנרות ולא בין דם לאברים. אלא לא בא התנא עכשיו לומר סדר ההקרבות זו אחר זו איך היו אבל רצה לומר בלבד שלא היתה זריקת הדם והקרבת האברים רצופים זו אחר זה שהרי הקטורת היתה מפסקת ביניהן, והוא הדין נמי שהטבת הנרות היתה ביניהן לאחר הקטורת קודם הקרבת האברים:
+<b>אסטניס.</b> שגופו מצונן וקר:
+<b>מחמין לו חמין.</b> בערב יום הכיפורים:
+<b>ומטילין.</b> ביום הכיפורים לתוך חקק בנין בית טבילתו:
+<b>שתפיג.</b> להסיר צינתן במקצת. כמו מפיגין טעמן, [ביצה י״ד]: 
+
+Mishnah 6
+
+<b>לבית הפרוה.</b> מכשף אחד ששמו פרוה בנאה ונקראת על שמו:
+<b>ובקודש היתה.</b> שטבילה שניה זו עם כל שאר טבילות, חוץ מן הראשונה, טעונות מקום קדוש, כדכתיב (ויקרא ט״ז:כ״ד) ורחץ את בשרו במים במקום קדוש:
+<b>רבי מאיר אומר.</b> פשט תחלה ואח״כ מקדש. ואין הלכה כרבי מאיר:
+<b>בגדי לבן.</b> כתונת, ומכנסים, ואבנט, ומצנפת האמורים בפרשת אחרי מות, שכל עבודות פנימיות היו בהן. ועבודות חיצונות כגון תמידין ומוספין היו בבגדי זהב שהוא משמש בהן כל השנה כולה. ובין כל חליפה וחליפה טעון טבילה ושתי קדושי ידים ורגלים מן הכיור: 
+
+Mishnah 7
+
+<b>פלוסין.</b> בוץ דק ויפה הבא מארץ רעמסס, תרגום ירושלמי רעמסס, פילוסא:
+<b>הנדואין.</b> מארץ הודו:
+<b>ובין הערבים.</b> בגדים שלובש להוצאת כף ומחתה:
+<b>הכל שלושים מנה.</b> להכי הדר כללינהו, תנא לאשמועינן דשלושים מנה סך הכל לומר לך שאם פיחת לאותן של שחרית וריבה לאותן של ערבית לית לן בה:
+<b>אם רצה להוסיף מוסיף משלו.</b> ובלבד שיתן אותו תוספת מתנה להקדש: 
+
+Mishnah 8
+
+<b>בין האולם ולמזבח.</b> כל צפון העזרה היה כשר מן הדין להעמדת הפר, דכולה לפני ה׳ היא, ולא היו מעמידים הפר בין האולם ולמזבח קרוב להיכל אלא משום חולשא דכהן גדול שלא יכבד עליו טורח משא מזרק הדם למרחוק:
+<b>ראשו לדרום ופניו למערב.</b> בדין היה שיהיה ראשו להיכל שהוא במערב ואחוריו למזבח אלא שמא יטיל גללים וגנאי הוא להראות בית הרעי שלו לצד מזבח לפיכך היה ראשו לדרום וזנבו לצפון דהכי שפיר טפי. ואמצע גופו בין האולם ולמזבח ועוקם ראשו עד שיהיו פניו למערב:
+<b>והכהן עומד.</b> ואחוריו למזרח: 
+
+Mishnah 9
+
+<b>בא לו למזרח העזרה.</b> שלא היו מכניסים השעירים בין האולם ולמזבח כשרוצה לתת עליהם גורלות אלא בעזרה היו עד שעת שחיטה:
+<b>וקלפי.</b> כלי עץ חלול:
+<b>של אשכרוע.</b> בוס״א בלע״ז. מין עץ וחשוב הוא:
+<b>בן גמלא.</b> יהושע בן גמלא כשנתמנה להיות כהן גדול עשאן של זהב: 
+
+Mishnah 10
+
+<b>בן קטין.</b> כהן גדול היה:
+<b>עשה שנים עשר דד לכיור.</b> כדי שיהיו שנים עשר כהנים הזוכים בפייס של תמיד של שחר מקדשים בבת אחת. ואע״פ ששלשה עשר כהנים היו כדאמרן בפירקא בראשונה, לא עשה דד לשוחט שהשחיטה כשרה בזר:
+<b>מוכני.</b> גלגל לשקעו בבור, שיהיו מימיו מחוברים בבור ולא יפסלו בלינה:
+<b>נברשת.</b> מנורה:
+<b>שפרשת סוטה כתובה עליה.</b> ולא יצטרך להביא תורה לכתוב ממנה פרשת סוטה:
+<b>נקנור.</b> שם אדם:
+<b>נעשו נסים לדלתותיו.</b> שהלך לאלכסנדריא של מצרים להביא דלתות, ובחזרתו עמד סער גדול בים לטבען נטלו אחד מהן והטילוה בים להקל מעליהם, בקשו להטיל האחרת אמר להם הטילוני עמה, מיד נח הים מזעפו. כיון שהגיעו לנמל של עכו היתה מבצבצת ויוצאה מתחת דופני הספינה: 
+
+Mishnah 11
+
+<b>לא רצו ללמד על מעשה לחם הפנים.</b> שלא היו יודעים שאר אומנין לרדותם מן התנור שלא יהא נשבר, מפני שהיה עשוי כמין תיבה פרוצה:
+<b>לא רצו ללמד על מעשה הקטורת.</b> מכירין היו בעשב אחד ששמו מעלה עשן וכשהיו מערבים אותו עם סממני הקטורת היה עשן הקטורת מתמר ועולה כמין מקל ולא היה פונה אילך ואילך:
+<b>פרק בשיר.</b> הכרעת קול נעימה:
+<b>על מעשה הכתב.</b> קושר ד׳ קולמוסים בד׳ אצבעותיו, וכותב שם בן ד׳ אותיות כאחת:
+<b>על הראשונים.</b> בן גמלא ובן קטין, מונבז והלני אמו, וניקנור:
+<b>ועל האחרונים.</b> בית גרמו ובית אבטינס, הגרוס בן לוי ובן קמצר. ואע״ג דבית גרמו ובית אבטינס נתנו טעם לדבריהם שלא רצו ללמד, שמא ילמד אדם שאינו הגון וילך ויעבוד לע״ז בכך. לא קבלו חכמים את דבריהם:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>טרף בקלפי.</b> טרף חטף ולקח פתאום בחטיפה בקלפי, ששנינו למעלה וקלפי היתה שם. ולמה בחטיפה, כדי שלא יתכוין להכיר במשמושו איזה של שם ויטלנו בימין, לפי שסימן יפה היה כשהיה עולה בימין:
+<b>והעלה שני גורלות.</b> אחד בימין ואחד בשמאל. והשעירים עומדים אחד לימין ואחד לשמאל, ונתן גורל שעלה בימין על שעיר של ימין וגורל שעלה בשמאל על שעיר של שמאל:
+<b>לה׳ חטאת.</b> שם המפורש היה מזכיר, והוא שם של יו״ד ה״א כמו שהוא נכתב:
+<b>ר׳ ישמעאל אומר לא היה צריך כו׳</b> ואין הלכה כר״י:
+<b>והן עונים אחריו.</b> כשמזכיר את השם: 
+
+Mishnah 2
+
+<b>לשון של זהורית.</b> צמר צבוע אדום:
+<b>כנגד בית שלוחו.</b> כנגד שער שיוציאוהו בו:
+<b>ולנשחט.</b> היה קושר לשון של זהורית כנגד בית שחיטתו כלומר בצוארו והשתא לא אתי לאתחלופי בשעיר המשתלח, שזה בראשו וזה בצוארו. ותרווייהו בשאר שעירים לא מתחלפי שאלו לשון של זהורית קשורה בהם ושעירים אחרים אין לשון של זהורית קשורה בהם:
+<b>עויתי פשעתי חטאתי.</b> מתניתין ר״מ היא דיליף מקרא דכתיב (ויקרא ט״ז:כ״א) והתודה עליו את כל עונות בני ישראל ואת כל פשעיהם לכל חטאתם. אבל חכמים פליגי עליה ואמרי עונות אלו זדונות פשעים אלו מרדים חטאות אלו שגגות לאחר שהתודה על הזדונות ועל המרדים חוזר ומתודה על השגגות בתמיה, אלא אומר חטאתי עויתי פשעתי. וכן בדוד הוא אומר (תהילים ק״ו:ו׳) חטאנו עם אבותינו העוינו והרשענו. והלכה כחכמים. ומהו זה שאמר משה (שמות ל״ד:ז׳) נושא עון ופשע וחטאה כך אמר משה לפני המקום בשעה שישראל חוטאים ועושים תשובה עשה להם זדונות כשגגות: 
+
+Mishnah 3
+
+<b>ממרס.</b> מגיס ומנער ומערב בו, שלא יקפה כשישהה עד שיעשה עבודת הקטורת:
+<b>על הרובד הרביעי.</b> כל שורה ושורה של אבני הרצפה קרויה רובד. וא״א לפרש רובד הרביעי שבהיכל, שורה רביעית שבתוך ההיכל מפתח ההיכל ולפנים, דהא כתיב (ויקרא ט״ז:י״ז) וכל אדם לא יהיה באוהל מועד וכו׳, אלא תני רובד רביעי של היכל, כלומר רובד הד׳ שבעזרה, כשיוצא מן ההיכל לעזרה מונה את הרובדין ומניחו על הרובד הרביעי ושם עומד הממרס בו. דאילו בתוך ההיכל אי אפשר כדאמרן:
+<b>וחותה.</b> את הגחלים ומניח את המחתה עד שיחפון בחפניו הקטורת ויתן לתוך הכף. ואח״כ יכניס כף ומחתה לפנים: 
+
+Mishnah 4
+
+<b>בכל יום.</b> כשחותה גחלים ממערכה שניה של קטורת להכניס על מזבח הפנימי לקטורת שחרית וערבית:
+<b>חותה בשל כסף ומערה בשל זהב.</b> ואינו חותה בשל זהב, שחתיית הגחלים שוחקת הכלי ומחסרתו והתורה חסה על ממונן של ישראל:
+<b>והיום חותה בשל זהב.</b> שלא להטריח על כהן גדול לערות מכלי אל כלי:
+<b>כבדה.</b> שהיה דופנה עבה:
+<b>והיום קלה.</b> שהיה דופנה דק:
+<b>והיום ארוכה.</b> כדי שתהא זרוע של כהן גדול מסייעתו:
+<b>והיום אדום.</b> מזהב הקרוי זהב פרוים, על שם שדומה לדם פרים:
+<b>פרס.</b> חצי מנה:
+<b>דקה מן הדקה.</b> דכתיב (ויקרא ט״ז:י״ב) ומלא חפניו קטורת סמים דקה. ומה תלמוד לומר והלא כבר נאמר (שמות ל׳:ל״ו) ושחקת ממנה הדק אלא לומר לך שקטורת של יום הכפורים תהא דקה מן הדקה: 
+
+Mishnah 5
+
+<b>בכל יום עולין במזרחו של כבש.</b> דאמר מר כל פינות שאתה פונה לא יהו אלא דרך ימין, שהוא למזרח, שהרי הכבש בדרום, לכך עולין במזרחו של כבש שסמוך לפנות לימין:
+<b>והיום כהן גדול.</b> משום כבודו להראות חשיבותו שהוא כבן בית והולך במקום שהוא חפץ מה שאין שאר כהנים רשאין לעשות כן: 
+
+Mishnah 6
+
+<b>בכל יום היו שם.</b> במזבח החיצון:
+<b>ארבע מערכות.</b> של עצים שמבערים עליהם האש, אחת מערכה גדולה שמקריבין עליה התמיד ואחת מערכה שניה שממנה נוטלים אש למזבח הקטורת ואחת מערכה של קיום האש שלא תסור משם אש לעולם ואחת מערכה של אברים ופדרים של תמיד של בין הערבים שלא נתעכלו מבערב ולא נשרפו כל הלילה שורפין אותם במערכה זו. ומוסיפין ביוה״כ עוד מערכה אחת ליטול ממנה גחלים לקטורת לפני ולפנים:
+<b>רבי יוסי אומר בכל יום ג׳</b> דג׳ קראי כתיב (ויקרא ו׳:ב׳) על מוקדה על המזבח כל הלילה עד הבוקר זו מערכה גדולה. (שם) ואש המזבח תוקד בו זו מערכה שניה של קטורת. (שם) והאש על המזבח תוקד בו לא תכבה זו מערכה ג׳ של קיום האש. ומערכה רביעית לאברים ופדרים שלא נתעכלו לית ליה לרבי יוסי, דסבירא ליה שאברים ופדרים שלא נתעכלו בצדי מערכה גדולה הם נשרפים:
+<b>רבי יהודה אומר בכל יום שתים.</b> דלית ליה מערכה שלישית של קיום האש. ומקרא שלישי של והאש על המזבח תוקד בו לא תכבה דריש ליה רבי יהודה שהמבעיר קסמים דקים כדי להצית האש על המערכה הגדולה לא יצית על הרצפה ויעלם כשהם דולקים למזבח אלא ידליקם בראש המזבח. והלכה כר׳ יוסי:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>הוציאו לו.</b> מלשכת הכלים:
+<b>וכך היתה מדתה.</b> כמדתה בחוץ כך מדתה בפנים מה בחוץ היה חופן בחפניו ממש ולא בכלי, כך בפנים כשמערה הקטורת מן הכף לתוך חפניו לא היה מערה בכלי עשוי כמדת חפניו אלא לתוך חפניו ממש:
+<b>נטל את המחתה בימינו.</b> לפי שהיא כבדה וחמה וכף הקטורת קלה הימנה לכך מחתה בימינו וכף בשמאלו:
+<b>היה מהלך בהיכל.</b> נכנס ומהלך בתוכה למערב:
+<b>לבין שתי הפרוכות.</b> לפי שנסתפקו בבית שני אם המחיצה המבדלת בין הקודש ובין קודש הקדשים שהיתה בבית ראשון והיה עביה אמה אי אותה אמה כלפנים או כלחוץ, לפיכך עשו ב׳ פרוכות אחת חיצונה ואחת פנימית וביניהן אויר אמה לקלוט ביניהן אויר מקום המחיצה:
+<b>החיצונה פרופה מן הדרום.</b> רבנן קאמרי לה, דפליגי עליה דרבי יוסי ואמרי והבדילה הפרוכת לכם במשכן בלבד נאמר. 
+<b>פרופה.</b> ראשה כפולה לצד החיצון ונאחזת בקרס של זהב להיות [פתוחה] מן הדרום ועומדת:
+<b>מהלך ביניהן.</b> נכנס בפריפת הדרום ומהלך ביניהם עד שמגיע לפריפת הצפון:
+<b>הגיע לצפון.</b> משנכנס לתוך חלל בית קודש הקדשים הפך פניו לדרום לילך עד בין הבדים שהוא באמצע החלל. שהבדים היו ארוכין עד הפרוכת ראשו אחד למערב והשני לו למזרח, אחד בראש הארון לצפון ואחד בראשו לדרום:
+<b>מהלך לשמאלו עם הפרוכת.</b> שהמהלך מצפון לדרום שמאלו למזרח והפרוכת היתה במזרח נמצא שמאלו עם הפרוכת:
+<b>עד שהוא מגיע לארון.</b> למקום ארון, ולא לארון ממש דבבית שני לא היה שם ארון:
+<b>דרך כניסתו.</b> שלא היה מסב את פניו לצאת אלא יוצא דרך אחוריו ופניו לארון:
+<b>ומתפלל תפלה קצרה.</b> וזו היא יהי רצון מלפניך ה׳ אלהי שאם שנה זו שחונה פירוש חמה, שתהא גשומה, ולא יעדי עבד שולטן מדבית יהודה, ולא יהיו עמך ישראל צריכים פרנסה זה מזה ולא מעם אחר ולא תכנס לפניך תפלת עוברי דרכים פירוש מפני שהם מתפללין שלא ירדו גשמים:
+<b>בבית החיצון.</b> בהיכל:
+<b>שלא להבעית את ישראל.</b> שיאמרו מת הוא: 
+
+Mishnah 2
+
+<b>ושתיה היתה נקראת.</b> על שם שממנה נשתת העולם שבה יסד הקב״ה את עולמו. שתיה, יסוד: 
+
+Mishnah 3
+
+<b>למקום שנכנס.</b> בבית קודש הקדשים:
+<b>במקום שעמד.</b> בין הבדים:
+<b>ולא היה מתכוין להזות לא למעלה.</b> שתהא אחת למעלה בחודה של כפורת העליון והשבע למטה [בעוביה], שהרי לא על הכפורת נוגעים אלא לארץ נופלים:
+<b>אלא כמצליף.</b> כמלקה הזה שמתחיל בין הכתפים ויורד למטה, כך היה מתכוין שיהיו ח׳ הזאות הללו בארץ כשורה, זו תחת זו:
+<b>אחת ואחת.</b> שאם לא ימנה הזאה ראשונה שלמעלה לעצמה עם כל שבע שלמטה פעמים שיטעה וימנה הזאה ראשונה עם שבע שלמטה, ובהזאה הראשונה שלמטה ימנה שתים. ואין לומר ימנה הזאה שלמעלה עם שבע שלמטה וימנה עד שמנה די״ל מצוה להפסיק מתנות שלמטה מתוך שבעה ולא מתוך שמונה: 
+
+Mishnah 4
+
+<b>נטל דם הפר והניח דם השעיר.</b> מסקנא דמלתא דרבי יהודה היא, דאמר לא היה שם אלא כן אחד, וצריך ליטול דם הפר תחלה כדי להניח דם השעיר בכן שהיה עליו דם הפר. ואין הלכה כרבי יהודה:
+<b>על הפרוכת.</b> דכתיב (ויקרא ט״ז) וכן יעשה לאהל מועד:
+<b>עירה דם הפר.</b> דכתיב במתנות המזבח (שם) ולקח מדם הפר ומדם השעיר, מדם שניהם יחד:
+<b>ונתן את המלא בריקן.</b> וחוזר ומערה מזרק מלא תוך הריקן כדי שיתערבו הדמים יפה יפה: 
+
+Mishnah 5
+
+<b>היה מחטא ויורד.</b> האי תנא סבר שהיה הכהן הולך ברגליו לכל קרן וקרן, וכל מתנה ומתנה היתה בקרן שלפניו וסמוך לו. ולהכי נקט מחטא ויורד, כלומר שהיה נותן מתנה מלמעלה למטה, שאם יתן מלמטה למעלה בקרן שלפניו הדם זב לתוך בית יד שלו ומטנף את בגדיו. ור״א סבר שהכהן עומד בקרן אחת ומשם נותן המתנות על כל הקרנות שהרי כל המזבח אינו אלא אמה על אמה מרובע וכיון שאין שלשת הקרנות סמוכות לו יכול ליתן מלמטה למעלה ולא יטנף את בגדיו, חוץ מקרן זו שהוא עומד אצלה שאי אפשר לו לצדד ראשי אצבעותיו למטה אלא למעלה, שאם יצדד ראשי אצבעותיו למטה ויתן מתנה מלמטה למעלה הרי הדם זב לתוך בית יד כתונת שלו. ואין הלכה כר״א: 
+
+Mishnah 6
+
+<b>על טהרו.</b> אחר שגמר כל המתנות של קרנות מזה עליו שבע פעמים כדכתיב (ויקרא ט״ז) והזה עליו מן הדם. טהרו, המקום המגולה שבו שחותה האפר והגחלים אילך ואילך ומזה על זהבו של מזבח:
+<b>ושל מזבח החיצון.</b> שירי דם החטאות החיצונות היה שופך על יסוד דרומי:
+<b>אלו ואלו.</b> דמים החיצונים והפנימים הנשפכים על מזבח העולה היו שותתים ונופלים מן היסוד לרצפה ומתערבין באמה סילון שבעזרה היוצא לנחל קדרון:
+<b>לגננים.</b> לבעלי גנות:
+<b>ומועלין בהם.</b> אסור ליהנות מהם בלא דמים: 
+
+Mishnah 7
+
+<b>כל מעשה יוה״כ.</b> כל עבודות שעובד בבגדי לבן בפנים ובהיכל:
+<b>האמור על הסדר.</b> במשנתינו:
+<b>וכן בהיכל.</b> נתן מקצת מתנות בפרוכת ונשפך הדם, יביא פר אחר ויתחיל מתנות הפרוכת, וא״צ לחזור ולהתחיל בפנים:
+<b>שכולן כפרה בפני עצמן.</b> לפיכך כפרה שנגמרה נגמרה:
+<b>ממקום שפסק.</b> ואפילו לא נגמרה אותה כפרה א״צ לחזור וליתן מה שנתן. ואין הלכה כר׳ אלעזר ור׳ שמעון:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שני שעירי.</b> במראה. שניהם לבנים או שניהם שחורים. 
+<b>ובקומה ובדמים.</b> דתלתא קראי כתיבי. (ויקרא ט״ז:ה׳) ומאת עדת בני ישראל יקח שני שעירים. ולקח את שני השעירים. ונתן אהרן על שני השעירים. וכיון דשעירים תרי משמע מה ת״ל שני שני שני תלתא זימני, אלא שיהיו שוים במראה ובקומה ובדמים:
+<b>ויאמר אם של שם מת כו׳</b> הכי מפרשה, אם של שם מת יאמר זה שעלה עליו הגורל לשם יתקיים תחתיו. ואם של עזאזל מת יאמר זה [שעלה] עליו וכו׳:
+<b>והשני.</b> אם של עזאזל מת ועכשיו יש כאן שנים לשם, אחד שנשאר מזוג ראשון ואחד מזוג שני, ובאחד מהן יתכפרו, והשני ירעה. וכן אם של שם מת והרי יש כאן שנים לעזאזל, האחד ישתלח והשני ירעה. ושני שבזוג שני הוא שירעה עד שיפול בו מום, ושני שבזוג ראשון הוא שיקרב אם הוא של שם, או ישתלח אם הוא של עזאזל, שאין בעלי חיים נדחין, ואם אירעה להן שעת פסול עדיין יכולין להתקן כשיזדווג לו אחר:
+<b>שאין חטאת צבור מתה.</b> דכי גמירי חטאות מתות, ביחיד גמירי. ושעירי יום הכפורים חטאות ציבור הן דכתיב (ויקרא ט״ז) ומאת עדת בני ישראל יקח. וחטאת מתה הוא שמכניסין אותה לבית אחד ומניחין אותה שם עד שתמות:
+<b>ועוד אמר ר״י נשפך הדם.</b> של שעיר של השם, ימות המשתלח, דהא לא אתעבידא מצוה דדם, ובכל העבודות הנעשות בבגדי לבן בין בפנים בין בחוץ חוקה כתיב בהו לעכב, וצריך להביא דם אחר ואי אפשר אלא בהגרלה, וכיון דאית ליה בעלי חיים נדחין ימות המשתלח הראשון:
+<b>מת המשתלח.</b> אע״ג דשלוח לא מעכב לדברי הכל, דכי כתיב חוקה לעכב אדברים שהכהן עושה בבגדי לבן לא על דברים הנעשים ביד איש עתי, מכל מקום ילפינן מקרא דכתיב (שם) יעמד חי לפני ה׳ לכפר עליו, עד אימתי זקוק המשתלח לעמוד חי, עד שעת מתן דמו של חבירו, הא אם מת קודם לכן אין כפרת הדם כלום, לכך צריך תשלומים. ובלא הגרלה א״א וזקוק לשנים וראשון ידחה דהכל מודים בשחוטים שנדחים: 
+
+Mishnah 2
+
+<b>בא לו אצל שעיר.</b> לאחר שגמר מתן דמים של פר ושעיר בא לו הכהן אצל שעיר המשתלח במקום שהעמידו שם כנגד בית שלוחו: 
+
+Mishnah 3
+
+<b>אלא שעשו הכהנים קבע.</b> להיות משלחין אותו ולא היו ב״ד של כהנים מניחין את ישראל להוליכו:
+<b>ערסלא.</b> שם האיש: 
+
+Mishnah 4
+
+<b>וכבש.</b> כמין מעלה עשו, שהוא גבוה ויוצא דרך הכבש חוץ לעזרה וחוץ לעיר כדי שלא יוכלו הבבליים ליגע במשלח. לפי שהיו רגילין לתלשו בשערו ואומרים לו טול מהר וצא ואל תשהא עונותינו אצלנו עוד:
+<b>מיקירי ירושלים.</b> מחשובי ירושלים:
+<b>עד סוכה ראשונה.</b> סוכות עשו לו בדרך והולכין בני אדם לגור שם לפני יוה״כ שמלוין אותו מסוכה לסוכה:
+<b>תשעים ריס.</b> היו מירושלים ועד הצוק. כל הר גבוה וזקוף קרוי צוק:
+<b>שבעה ומחצה.</b> ריסין לכל מיל. אני שמעתי דרוס גרסינן בוי״ו. והם מאתים וס״ו פסיעות כחשבון רוס. נמצאו ז׳ ריסין ומחצה אלפים פסיעות פחות ה׳, קרוב למדת תחום שבת, וצ׳ ריס הם י״ב מיל: 
+
+Mishnah 5
+
+<b>הרי מזון והרי מים.</b> לא היו אומרים לו כך אלא כדי שייטב לבו, שמי שיש לו פת בסלו אינו רעב כמי שאין לו פת בסלו, אבל מעולם לא הוצרך אדם לכך:
+<b>ומלוין אותו מסוכה לסוכה.</b> שמירושלים ועד סוכה ראשונה מיל ועשר סוכות ובין כל סוכה וסוכה מיל הרי מירושלים עד סוכה אחרונה עשר מילין. נשאר מסוכה אחרונה לצוק ב׳ מילין, מלוין אותו מיל כמדת תחום שבת ועומדים מרחוק ורואין את מעשיו: 
+
+Mishnah 6
+
+<b>חציו קשר בסלע וחציו קשר בין קרניו.</b> לא היה קושר כל הלשון של זהורית בסלע שמא תלבין מיד קודם דחיפת השעיר, ומשמחת לבון הלשון של זהורית שמראה שכבר נתכפרו העונות ישכח מצות הדחיפה וידמה שכבר נשלמה המצוה מאחר שהלבין הלשון. ולא היה קושר כולה בין קרניו שמא בשעת דחיפה יכוף השעיר ראשו תחת גופו כשיפול לאחוריו ולא יוכל לראות הלשון כשתלבין ויהיו כל ישראל עצבין לפיכך קשר חציה בסלע והיא לא תלבין לחצאין עד שתגמר מלאכת כולה. וכשקושר באחרונה חציה בין קרניו אע״פ שתלבין מיד לא יניח מלדחפו הואיל והוא עסוק בה:
+<b>בא וישב לו.</b> חוזר עד סוכה אחרונה. ואע״פ שהיוצא חוץ לתחום אפילו ברשות חכמים אין לו אלא אלפים אמה ממקום שיצא לשם ברשות, לזה התירו לפי שירא לעמוד במדבר משתחשך:
+<b>מטמא בגדים.</b> דכתיב (ויקרא טז כו) והמשלח את השעיר לעזאזל יכבס בגדיו:
+<b>רבי שמעון אומר כו׳</b> ואין הלכה כר״ש: 
+
+Mishnah 7
+
+<b>בא לו.</b> אחר שמסר כהן גדול השעיר המשתלח למשלח, בא לו אצל פר ושעיר העומדים לישרף, וקרען והוציא אימוריהן:
+<b>ונתנם במגיס.</b> בקערה של כלי שרת:
+<b>והקטירם.</b> אי אפשר לומר שהיה מקטירן עכשיו, דהא בבגדי לבן הוא לבוש ועדיין עליו לקרות הפרשה בבגדי לבן. אלא הכי קאמר, נתנם במגיס כדי להקטירן אחר כך כשיגיע זמנן לאחר שיטבול וילבש בגדי זהב:
+<b>קלען במקלות.</b> כמין קליעה, ושלמים הם עם עורותם ובשרם ופרשם אלא שנקרע כרסם להוציא אימוריהן:
+<b>והוציאן לבית השריפה.</b> חוץ לירושלים:
+<b>ומאימתי מטמאין בגדים.</b> העסוקין בהם, כדכתיב (ויקרא ט״ז) והשורף אותם יכבס בגדיו:
+<b>רבי שמעון אומר כו׳</b> ואין הלכה כרבי שמעון: 
+
+Mishnah 8
+
+<b>הגיע שעיר למדבר.</b> שאינו רשאי להתחיל בעבודה אחרת עד שיגיע שעיר למדבר, שנאמר (שם) ושלח את השעיר במדבר. ואחר כך ואת חלב החטאת יקטיר:
+<b>דורכיאות.</b> אבנים גדולות וגבוהות זו על זו, ששם השומרים עומדים ומניפים בסודרין:
+<b>ועד בית חדודו.</b> הוא ראש המדבר. וס״ל לרבי יהודה שמשהגיע השעיר שם נעשית מצותו אע״פ שלא הגיע לצוק. ואין הלכה כר׳ יהודה:
+<b>הולכין מיל.</b> כדאמרינן לעיל מיקירי ירושלים מלוין אותו עד סוכה ראשונה. וכשחוזרין ושוהין אחר כך כדי הלוך מיל כבר ידעו שהגיע שעיר למדבר:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>בא לו כהן גדול לקרות.</b> פרשת היום:
+<b>בבגדי בוץ.</b> שעבד בהם עבודת היום:
+<b>קורא.</b> שמותר ללבוש בגדי כהונה אפילו שלא בשעת עבודה, דבגדי כהונה נתנו ליהנות בהן:
+<b>באצטלית.</b> לבוש עשוי כמין חלוק לבן:
+<b>משלו.</b> שקריאת הפרשה אינה עבודה:
+<b>חזן הכנסת.</b> שמש:
+<b>ראש הכנסת.</b> על פיו נחתכים כל צרכי הכנסת, מי מפטיר ומי פורס על שמע ומי עובר לפני התיבה. ונותנים ס״ת מזה לזה משום יקרא דכהן גדול להראות שיש שררות הרבה למטה ממנו:
+<b>עומד ומקבל.</b> מכלל דעד השתא יושב הוה, נמצינו למדים דבעזרת נשים היה קורא, דאי בעזרת ישראל וכ״ש במקום המקודש יותר ממנה אסור לישב אלא למלכי בית דוד הותר להם לישב בעזרה, דכתיב (שמואל ב׳ ז׳) ויבא המלך דוד וישב לפני ה׳:
+<b>וקורא אחרי מות ואך בעשור.</b> שבפרשת אמור. שמותר לדלג בתורה בענין אחד כשהוא קרוב בכדי שלא יפסיק התורגמן. אבל אם קודם שיגלול ס״ת עד מקום הדלוג יפסיק התורגמן המתרגם פסוק שקרא הקורא, אסור לדלג ולגלול, שנמצאו צבור יושבים ומצפים ואין זה כבוד הצבור:
+<b>יותר ממה שקריתי לפניכם כתוב כאן.</b> שלא להוציא לעז על ספר תורה, כשרואין אותו קורא פרשה שלישית על פה יהיו סבורים שס״ת חסר אותה פרשה:
+<b>ובעשור שבחומש הפקודים קורא על פה.</b> שהיא רחוקה מפרשת אחרי מות ואך בעשור, יותר מכדי שיפסיק התורגמן, לפיכך אינו יכול לגלול ספר תורה עד שם, לפי שאין גוללים ס״ת בצבור מפני כבוד הציבור, וס״ת אחר אינו יכול להביא משום פגמו של ראשון שלא יאמרו הראשון חסר הוא:
+<b>על התורה.</b> שתי ברכות אחת לפניה ואחת לאחריה כדרך שמברכין בבית הכנסת:
+<b>על העבודה ועל ההודאה.</b> רצה ומודים:
+<b>ועל מחילת העון.</b> סלח לנו:
+<b>ועל המקדש.</b> שתשרה בו שכינה:
+<b>ועל הכהנים.</b> שיתברכו ויהיו קרבנותם לרצון:
+<b>ועל ישראל ועל שאר התפלה.</b> מפרש בגמרא. תחנה רנה בקשה מלפניך שעמך ישראל צריכין להוושע ברוך אתה ה׳ שומע תפלה: 
+
+Mishnah 2
+
+<b>לא מפני שאינו רשאי.</b> דמהו דתימא הרואה עבודה אחת אינו רשאי להניחה כדי לילך לראות עבודה אחרת דאין מעבירין על המצות, וראיית עבודה מצוה היא משום ברוב עם הדרת מלך, קמ״ל דלא מעבר מצוה הוא, כיון שאינו עסוק בה: 
+
+Mishnah 3
+
+<b>אילו ואיל העם.</b> טעמא דר״א, משום דאילו ואיל העם ואימורי חטאת והוצאת כף ומחתה כל הני דכתיבי ברישא בתורת כהנים בפרשת היום, עביד להו ברישא, והדר עביד מוספין פר העולה ושבעה כבשים ושעיר הנעשה בחוץ, כולן עם תמיד של בין הערבים דכתיב לבסוף, בחומש הפקודים:
+<b>ור״ע אומר.</b> פר העולה ושבעה כבשים של מוספין:
+<b>עם תמיד של שחר היו קרבין.</b> דכתיב (במדבר כ״ח:כ״ג) מלבד עולת הבוקר אשר לעולת התמיד וגו׳ אלמא מוספין עם עולת הבקר נעשים בסמוך לה, ואחר כך עבודת היום, ואחר כך שעיר הנעשה בחוץ, ואף על פי שהוא מן המוספין אינו יכול להקדים לעבודת היום לפי שנאמר בו (שם כ״ט) מלבד חטאת הכפורים, למדנו ששעיר הפנימי שהוא מעבודת היום קודמו, ואחר כך אילו ואיל העם ואחר כך אימורי חטאת כל אלו בטבילה שלישית. ואח״כ הוצאת כף ומחתה ואח״כ תמיד של בין הערבים. והלכה כר׳ עקיבא: 
+
+Mishnah 4
+
+<b>ולהטיב את הנרות.</b> הטבה זו, הדלקה היא: 
+
+Mishnah 5
+
+<b>באלו נשאלים.</b> כהן הנשאל באורים ותומים צריך ללבוש שמונה בגדים. וכיצד שואלים באורים ותומים השואל פניו אחורי הכהן הנשאל והנשאל פניו כלפי הארון, והשואל אומר האעשה דבר פלוני או לא אעשה. ואינו שואל בקול רם ולא מהרהר בלבו, אלא בקול נמוך. ורוח הקודש לובשת את הכהן ומביט בחושן. ורואה אותיות בולטות בחושן כנגד פניו עשה כך או לא תעשה כך. לפי שהיו כתובים על אבני החושן שמות של י״ב שבטים ואברהם יצחק ויעקב ושבטי יה, נמצאת כל האלפא ביתא שם, ורוח הקודש היתה מודיעה לכהן איך יצרף האותיות הבולטות זו עם זו, עד שיבין משמעותן של הדברים:
+<b>אלא למלך וכו׳</b> דכתיב (במדבר כ״ז:כ״א) ולפני אלעזר הכהן יעמוד וגו׳ הוא, זה מלך. וכל בני ישראל אתו מי שכל בני ישראל אתו לצאת למלחמה. אחריו, זה משוח מלחמה [דהיינו] למי שצורך הצבור בו. וכל העדה, אלו סנהדרי גדולה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>יום הכפורים אסור באכילה ובשתיה.</b> אע״ג דבאכילה ושתיה ענוש כרת משום דבעי למתני שאר ענויין דלית בהו כרת תנא אסור. והני ה׳ ענויין כנגד ה׳ ענויין הכתובים בתורה, דשבת שבתון דאמור אל הכהנים ושבת שבתון דאחרי מות ובעשור לחודש דחומש הפקודים ואך בעשור לחודש דאמור אל הכהנים והיתה זאת לכם לחקת עולם דאחרי מות בכולהו כתיב תענו ועניתם. והני דמתניתין נמי חמשה ענויין נינהו, דשתיה ואכילה אחת הן:
+<b>המלך.</b> צריך שיתראה נאה דכתיב (ישעיה ל״ג) מלך ביפיו תחזנה עיניך:
+<b>והכלה.</b> צריכה נוי כדי לחבבה על בעלה. וכל שלשים יום קרויה כלה:
+<b>והחיה.</b> יולדת:
+<b>תנעול.</b> מפני הצנה:
+<b>דברי ר״א.</b> אכלהו קאי, אמלך וכלה וחיה. והלכה כר״א: 
+
+Mishnah 2
+
+<b>ככותבת.</b> תמרה גסה. והיא פחות מכביצה. ואף ע״ג דכל שעורי אכילה בכזית היינו משום דכתיב בהו אכילה אבל הכא דלא כתיב אלא אשר לא תעונה גמירי דבבציר מככותבת לא מיתבא דעתיה והוי מעונה. ומיהו קיי״ל דחצי שעור אסור מן התורה אלא שאין חייבין כרת ולא לוקין אלא על כשיעור:
+<b>כמלא לוגמיו.</b> כל שאילו יסלקנו לצד אחד יהיה אותו הצד בולט ונראה נקרא מלא לוגמיו. ושעור זה באדם בינוני הוא פחות מרביעית: 
+
+Mishnah 3
+
+<b>אינו חייב אלא חטאת אחד.</b> דמחד קרא נפקי אכילה ושתיה וחד שמא הוא:
+<b>אכל ועשה מלאכה.</b> מתרי קראי נפקי ותרי שמות נינהו: 
+
+Mishnah 4
+
+<b>אין מענין אותם.</b> אין חייבין למנוע מהן מאכל:
+<b>מחנכין אותן.</b> לשעות. היה רגיל לאכול בארבע שעות מאכילין אותו בחמש או בו׳ כפי כח הבן:
+<b>קודם לשנה.</b> שנה אחת קודם לפרקו, אם התינוק חולה ותש כחו ואינו יכול לסבול:
+<b>וקודם לשתים.</b> או שתי שנים קודם פרקו אם התינוק בריא. ופרקן הוי התינוקת בת י״ב שנה ויום אחד שאין דרכה להביא סימנים עד זמן זה ואז היא בת עונשין. ופרקו של תנוק הוי בן י״ג שנה ויום אחד וקודם זה אינו בר עונשין: 
+
+Mishnah 5
+
+<b>עוברה שהריחה.</b> העובר מריח ריח התבשיל והיא מתאוה לו, ואם אינה אוכלת שניהם מסוכנים:
+<b>על פי בקיאים.</b> רופאים מומחין באומנותן:
+<b>אין שם בקיאין מאכילין אותו על פי עצמו.</b> הכי מפרשה מתניתין בגמרא, בד״א דסומכין על דברי בקיאין, בזמן שהחולה אומר איני צריך או שותק אבל אמר צריך, אין שם בקיאין כלל כלומר אין בקיאותן חשובה לכלום אבל מאכילין אותו ע״פ עצמו. ואף על פי שהבקיאין אומרים אינו צריך: 
+
+Mishnah 6
+
+<b>בולמוס.</b> חולי האוחז מחמת רעבון ומסוכן למות, וכשמראיתו חוזרת בידוע שנתרפא:
+<b>כלב שוטה.</b> רוח רעה שורה עליו. וסימנים שלו, פיו פתוח רירו נוטף אזניו סרוחות וזנבו מונחת לו בין ירכותיו ומהלך על צדי רשות הרבים, ויש אומרים אף נובח ואין קולו נשמע:
+<b>אין מאכילין אותו מחצר כבד שלו.</b> ואע״פ שנהגו הרופאים ברפואה זו אינה רפואה גמורה להתיר לו איסור בהמה טמאה על כך:
+<b>ור׳ מתיא בן חרש מתיר.</b> קסבר רפואה גמורה היא. ואין הלכה כר׳ מתיא בן חרש:
+<b>החושש בשניו.</b> שמתחיל בשר החניכים להתאכל ומשם הולך לחיך ולגרון:
+<b>מטילין לו סם.</b> שורש עשב לרפואה:
+<b>וכל ספק נפשות דוחה את השבת.</b> כל, לאתויי כגון דפשיטא לן דבשבת זו לא ימות, אלא ספק שאם לא יעשו לו היום, שמא ימות לשבת הבאה. וכגון דאמדוהו לשתות סם זה לתמניא יומי, ויומא קמא שבתא, מהו דתימא לעכבינהו עד לאורתא כי היכי דלא ניחול עליה תרי שבתא, קמ״ל: 
+
+Mishnah 7
+
+<b>מפקחין עליו.</b> חופרין את הגל ומחפשין אחריו. ואם בדקו עד חוטמו, בין מלמעלה למטה, בין מלמטה למעלה, ולא מצאו בו נשמה, בידוע שהוא מת ושוב אין מפקחין עליו, דכתיב (בראשית ז׳:כ״ב) כל אשר נשמת רוח חיים באפיו:
+<b>מצאוהו חי מפקחין עליו.</b> לא נצרכה אלא שראו בו שא״א שיחיה אלא חיי שעה ומיד הוא מת, קמ״ל דמפקחין עליו בשביל אותו חיי שעה:
+<b>מת אין מפקחין עליו.</b> הא קמ״ל, דאפילו לדברי האומר מצילין את המת מפני הדליקה, בהא מודה דאין מפקחין. דגבי דליקה התירו לטלטל המת ולהוציאו, דאי לא שרית ליה אתי לכבויי מתוך שאדם בהול על מתו. אבל הכא אי לא שרית ליה לפקח את הגל מאי אית ליה למעבד דתהוי אסורא דאורייתא דנשרי הא מקמי הא: 
+
+Mishnah 8
+
+<b>חטאת ואשם ודאי.</b> מכפרים עם התשובה. ולא חש התנא להזכירה, דמסתמא כשהוא מביא חטאתו ואשמו כבר עשה תשובה, שאם לא היה מתחרט לא היה מביא קרבן:
+<b>אשם ודאי.</b> כגון אשם גזילות ואשם מעילות:
+<b>על עשה ועל לא תעשה.</b> הניתק לעשה, תשובה מכפרת. אבל לא תעשה שיש בה מלקות, תשובה תולה ויום הכפורים מכפר. ומסקנא דמלתא בגמרא, שאם הזיד בעשה ובלאו הניתק לעשה, או שגג בלא תעשה שיש בו מלקות ועשה תשובה, אינו זז משם עד שמוחלין לו. ואם הזיד בלאו שיש בו מלקות, תשובה תולה ויוה״כ מכפר. ואם שגג בחייבי כריתות ומיתות בית דין, החטאת מכפרת עם התשובה. ואם הזיד בהם, תשובה ויום כפורים תולין, ויסורין ממרקין. והני מילי כשלא חלל את השם, כלומר שלא חטא והחטיא אחרים, אבל אם חלל את השם אין כפרתו נגמרת עד שימות. וכל זה בזמן שאין שם שעיר המשתלח, אבל בזמן שיש שעיר המשתלח הוא מכפר על כל העבירות קלות וחמורות, חוץ מעבירות שבין אדם לחברו שאין מתכפר לו עד שירצה את חברו: 
+
+Mishnah 9
+
+<b>אחטא ואשוב אחטא ואשוב.</b> תרי זימני.
+<b>אין מספיקין בידו וכו׳</b> שכיון שעבר עבירה ושנה בה שוב אינו פורש ממנה, לפי שדומה עליו כהיתר:
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+Bartenura on Mishnah Yoma
+ברטנורא על משנה יומא
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Yoma
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה יומא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שבעת ימים.</b> מפרישין כהן גדול. שכל עבודות יום הכפורים אין כשרות אלא בו, [יומא לב. ובכ״מ] שנאמר גבי יום הכיפורים (ויקרא ט״ז:ל״ב) וכפר הכהן אשר ימשח אותו. והפרשה זו, נפקא לן מדכתיב בשבעת ימי המלואים (שם ח׳) ומפתח אהל מועד לא תצאו שבעת ימים, וכתיב בתריה (שם) כאשר עשה ביום הזה צוה ה׳ לעשות לכפר עליכם, ודרשו רבותינו, לעשות, זה מעשה פרה לכפר עליכם זה מעשה יוה״כ. שהכהן השורף את הפרה והכהן העובד ביוה״כ שניהם טעונים הפרשה מביתם שבעת ימים כמו שהיו טעונים אהרן ובניו בשבעת ימי המלואים:
+<b>ללשכת פלהדרין.</b> פקידי המלך נקראים פלהדרין. ומתוך שהכהנים הגדולים שהיו בבית שני אחר שמעון הצדיק היו נותנים ממון כדי לשמש בכהונה גדולה ומתוך שרשעים היו לא היו משלימין שנתן והיו מתחלפין כל שנים עשר חודש כפקידי המלך שהמלך מחליפן כל שנה, לכך נקראת לשכה זו לשכת פלהדרין:
+<b>ומתקינין לו.</b> ומזמינין כהן אחר להיות כהן גדול תחתיו, אם יארע לו קרי או שאר טומאה:
+<b>אם כן אין לדבר סוף.</b> אם כן דחיישת למיתה אין לדבר סוף שמא גם זו תמות. אלא לטומאה דשכיחא חיישינן לפיכך מתקינים לו כהן אחר למיתה דלא שכיחא שימות מת בפתע פתאום לא חיישינן הלכך אין מתקינין לו אשה אחרת. והלכה כחכמים: 
+
+Mishnah 2
+
+<b>הוא זורק את הדם.</b> של תמידים, כדי שיהא רגיל בעבודה:
+<b>ומטיב את הנרות.</b> מדשנן מן האפר של הפתילות שכבו:
+<b>ושאר כל הימים.</b> אם ירצה להקריב כל קרבן שירצה מקריב ואין אנשי המשמר יכולין לעכב על ידו:
+<b>מקריב חלק בראש.</b> ראש הוא להקריב כל חלק שיבחר:
+<b>ונוטל חלק בראש.</b> בחלוקת הקדשים נוטל מנה יפה שיבחר לו. והני מילי בקדשי מזבח, אבל בקדשי גבול אחד כהן גדול ואחד כהן הדיוט חולקים בשוה: 
+
+Mishnah 3
+
+<b>וקורין לפניו.</b> כל שבעת הימים:
+<b>בסדר היום.</b> בפרשת אחרי מות:
+<b>אישי.</b> אדוני:
+<b>שמא לא למדת.</b> במקדש שני היו צריכין לכך שהיו מעמידין כהנים גדולים שאינם מהוגנים, על פי המלכות, דאילו במקדש ראשון לא היו מעמידין כהן גדול אלא הגדול שבכהנים בחכמה בנוי בכח ובעושר, ואם לא היה לו עושר אחיו הכהנים מגדלין אותו משלהם שנאמר (ויקרא כ״א) והכהן הגדול מאחיו, גדלהו משל אחיו:
+<b>שיהא מכיר.</b> מתבונן בבהמות העוברות לפניו לתת אל לבו הלכות סדר היום: 
+
+Mishnah 4
+
+<b>לא היו מניחין אותו לאכול הרבה.</b> אפילו מן המאכלים שאין מביאים לידי חמום, ומונעים ממנו לגמרי כל מאכל המביא לידי חמום וקרי כגון חלב וביצים ובשר שמן ויין ישן וכיוצא בהן: 
+
+Mishnah 5
+
+<b>מסרוהו זקני בית דין.</b> שקראו לפניו בסדר היום:
+<b>לזקני כהונה.</b> ללמדו חפינת הקטורת שנאמר (שם ט״ז) ומלא חפניו קטורת סמים. ועבודה קשה היתה:
+<b>בית אבטינס.</b> הם העושים את הקטורת וכותשים אותה ומערבין סממניה:
+<b>והשביעוהו.</b> שלא יהא צדוקי לתקן הקטורת על המחתה מבחוץ ולהכניס מבפנים שהם דורשין כי בענן אראה על הכפורת (ויקרא ט״ז), כי בענן עשן הקטורת יבא ואז אראה על הכפורת. ואין הדבר כן, שהרי הכתוב אומר (שם) ונתן את הקטורת על האש לפני ה׳:
+<b>הוא פורש ובוכה.</b> שחשדוהו לצדוקי:
+<b>והן פורשין ובוכין.</b> על שחשדוהו. דאמר מר [שבת צ״ז.] החושד בכשרים לוקה בגופו: 
+
+Mishnah 6
+
+<b>אם היה חכם דורש.</b> בדבר הלכה כל ליל יוה״כ, שלא יישן ויראה קרי. ואם תלמיד הוא ולא חכם, שיודע להבין ולשמוע דבר הלכה ואינו יודע לדרוש דורשים לפניו:
+<b>באיוב ובעזרא.</b> שהן דברים המושכים את הלב לשומען ואין שינה חוטפתו: 
+
+Mishnah 7
+
+<b>פרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח קרויין פרחי:
+<b>באצבע צרדה.</b> האצבע הסמוכה לאגודל. ולשון <b>צרדה.</b> צרתא דדא כלומר צרתה של האגודל הסמוכה לה, היו מחברים האגודל באצבע הסמוכה לה ושומטה ומכה על כפו ומשמיע קול כדי שלא יישן כהן גדול:
+<b>עמוד.</b> על רגליך:
+<b>והפג אחת על הרצפה.</b> של שיש להסיר חומם. שצינון הרגלים מסיר השינה, והפג לשון הסרה, כמו מפיגין טעמן [ביצה י״ד.]: 
+
+Mishnah 8
+
+<b>תורמין את המזבח.</b> תרומת הדשן, שהוא חותה מן הדשן במחתה בין רב בין מעט ונותנו במזרחו של כבש ונבלע שם במקומו, והיא היתה תחלת העבודה בשחרית:
+<b>או סמוך לו.</b> סמוך לקריאת הגבר או מלפניה או מלאחריה:
+<b>ביום הכפורים.</b> תורם מחצות. משום חולשא דכהן גדול שעליו לבדו מוטל הכל צריך להשכים יותר:
+<b>וברגלים.</b> דנפישי ישראל ונפישי קרבנות ורב הדשן במקום המערכה וצריך להעלות הדשן מן המערכה למקום שבאמצע המזבח ששמו תפוח שלשם גל גדול של דשן צבור ומכוונת כתפוח, היו צריכים להשכים יותר והיו משכימין מן האשמורת הראשונה שהיא שליש הלילה:
+<b>ולא היתה קריאת הגבר מגעת.</b> ברגלים: 
+<b>עד שהיתה עזרה מלאה מישראל</b> המביאים קרבנותיהם להקריבם מיד אחר תמיד של שחר:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>בראשונה כל מי שרוצה לתרום.</b> כל כהן שהוא מאותו בית אב ורוצה לתרום את הדשן שחרית, תורם, ולא היה פייס בדבר:
+<b>ובזמן שהם מרובים.</b> הבאים לתרום, זה אומר אני תורם וזה אומר אני תורם, זה היה משפטם:
+<b>רצים ועולים בכבש.</b> המזבח, שהוא ל״ב אמה אורך:
+<b>וכל הקודם.</b> ליכנס לתוך ארבע אמות עליונות של כבש הסמוכות לראש המזבח, זכה לתרום. וזהו גורלם:
+<b>ואם היו שניהם שוים.</b> בכניסתם אין אחד מהם זוכה לתרום. אבל מעתה כולם באין להטיל גורל. ומהו הגורל הממונה על הפייסות אומר לכולם הצביעו כלומר הוציאו אצבעותיכם כל אחד יראה אצבעו, מפני שאסור למנות אנשים מישראל לפיכך הוצרכו להוציא האצבעות כדי שימנו האצבעות ולא האנשים. וכיצד עושים מקיפים ועומדים בעגולה והממונה בא ונוטל מצנפת מראשו של אחד מהם וממנו הפייס מתחיל למנות ומוציא כל אחד אצבעו והממונה מוציא מפיו סך ומנין, או מאה, או ששים, הרבה יותר ממה שיש שם כהנים, ואומר מי שיכלה חשבון זה אצלו יזכה. ומתחיל למנות מזה שנטל מראשו המצנפת, וסובב והולך ומונה האצבעות וחוזר חלילה עד סוף המנין, ומי שהמנין כלה בו הוא הזוכה. וכן כל הפייסות שבמקדש:
+<b>אחד או שנים.</b> אצבע א׳ אם הוא בריא או שנים אם הוא חולה. שהחולה אינו יכול לכבוש אצבעותיו, וכשמוציא אחת יוצאה חברתה עמה. ואין השנים נמנין אלא אחת:
+<b>ואין מוציאים אגודל במקדש.</b> מפני הרמאים, כשיקרב המנין לכלות ויבינו למי יכלה, יוציא זה העומד לפניו שתי אצבעות כדי שימנה לשני בני אדם וימהר המנין לכלות בו והממונה לא יבין לפי שהאדם יכול להרחיק האגודל מן האצבע הרבה עד שנראה כאצבעות שני בני אדם מה שאין יכול לעשות כן בשאר אצבעות: 
+
+Mishnah 2
+
+<b>אלא בפייס.</b> זה שפירשנו:
+<b>ארבע פייסות היו שם.</b> ארבע פעמים ביום נאספים לפייס. ולא היו מפייסים על כולם באסיפה אחת, כדי להשמיע קול ארבע פעמים שיש עם רב בעזרה, וזהו כבודו של מלך שנאמר (תהילים נ״ה:ט״ו) בבית אלהים נהלך ברגש: 
+
+Mishnah 3
+
+<b>מי שוחט.</b> את התמיד:
+<b>מי זורק וכו׳</b> כל העבודות הללו בפייס אחד הן. שמי שיכלה בו החשבון כמו שפירשנו, זכה, והוא זורק את הדם למזבח אחר שקבל הדם במזרק שהזורק הוא המקבל. והסמוך לו שוחט. ואע״פ שהשחיטה קודמת לקבלת הדם מ״מ מפני שעבודת הזריקה גדולה מן השחיטה שהשחיטה כשרה בזר משא״כ בזריקה דמקבלה ואילך מצות כהונה, לפיכך זכה הראשון שהגיע לו הפייס בזריקה, והסמוך לו בשחיטה. והסמוך לשוחט מדשן את המזבח, והסמוך למדשן את המזבח מדשן את המנורה. וכן כולם:
+<b>הראש והרגל.</b> של ימין, בכהן אחד:
+<b>ושתי הידים.</b> בכהן שני:
+<b>העוקץ.</b> הוא הזנב 
+<b>והרגל</b> של שמאל, בכהן שלישי:
+<b>החזה.</b> הוא שומן החזה הרואה את הקרקע, וחותכין אותו אילך ואילך בלא ראשי הצלעות:
+<b>והגרה.</b> מקום שהוא מעלה גרה, הוא הצואר, ובו מחוברים קנה הריאה עם הכבד והלב. החזה והגרה בכהן רביעי. 
+<b>ושתי הדפנות.</b> בכהן חמישי. 
+<b>והקרבים.</b> בששי. 
+<b>והסולת.</b> עשרון למנחת נסכו של תמיד בשביעי. 
+<b>והחביתים.</b> חצי עשרון למנחתו של כהן גדול שקריבה עם התמידים בכל יום שנאמר (ויקרא ו׳:י״ג) מחציתה בבוקר ומחציתה בערב, בשמיני. 
+<b>והיין.</b> ג׳ לוגין לנסך התמיד, בתשיעי:
+<b>י״ג כהנים זוכין בו.</b> בפייס זה, י״ג עבודות של כהנים המנויות בהן כפי הסדר הכתוב במשנה:
+<b>כדרך הלוכו.</b> בחייו:
+<b>היה קרב התמיד.</b> ת״ק סבר הטוב והיפה קרב תחלה. ובן עזאי סבר כדרך הלוכו, הראש והרגל, החזה והגרה, ושתי הידים, ושתי הדפנות, העוקץ והרגל. ואין הלכה כבן עזאי: 
+
+Mishnah 4
+
+<b>חדשים לקטורת.</b> כך היו מכריזין בעזרה. כלומר מי שלא זכה בקטורת כל ימיו יבא ויפיס. ולא היה מניחין למי שזכה בה פעם אחת לשנות בה, מפני שמעשרת, דכתיב (דברים ל״ג:י׳) ישימו קטורה באפך וכו׳ ברך ה׳ חילו. ולפי שכל כהן המקטיר קטורת היה מתעשר ומתברך בשבילה לפיכך לא היו מניחין לשנות בה אדם, כדי שיהיו הכל מתעשרים ומתברכים בה:
+<b>חדשים גם ישנים.</b> מי שזכה בפייס פעמים אחרות, ומי שלא זכה בו מעולם, בואו והפיסו:
+<b>מי מעלה אברים מן הכבש למזבח.</b> כשהיו מוליכין האברים מבית המטבחים לא היו מוליכים אותם למזבח אלא נותנים אותם מחצי כבש ולמטה במזרח ומפיסין פייס אחר מי מעלה אותם ממקום הנחתן בכבש למזבח. והיו עושין כן משום ברוב עם הדרת מלך: 
+
+Mishnah 5
+
+<b>תמיד קרב.</b> משעת הולכת אברים ואילך קחשיב:
+<b>עצמו.</b> בכל יום תשעה. ששה לאברים ולקרבים, כדאמרינן לעיל, ואחד לסולת. ואחד לחביתין ואחד ליין:
+<b>ובחג.</b> שצריך שני נסוכין, אחד של יין ואחד של מים ביד כהן אחד צלוחית של מים:
+<b>של בין הערבים.</b> שבכל יום שנים בידם שני גזירי עצים להוסיף על עצי מערכה דכתיב, (ויקרא א׳:ז׳) וערכו עצים על האש, אם אינו ענין לתמיד של שחר שכבר נאמר וביער עליה הכהן עצים תנהו ענין לתמיד של בין הערבים שמוסיפים שני גזירי עצים: 
+
+Mishnah 6
+
+<b>הבשר בחמשה.</b> כאברים של כבש כך אברים של איל:
+<b>הסלת.</b> שני עשרונים היה, בשני כהנים: 
+
+Mishnah 7
+
+<b>במה דברים אמורים.</b> דבעינן כל הני כהנים לכל בהמה ובעינן פייס:
+<b>אם רצה להקריב.</b> כהן יחידי את הכל ובלא פייס:
+<b>הפשטן ונתוחן.</b> של יחיד ושל צבור שוין להיות כשרים בזר ואין טעונין כהן:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אמר להם הממונה.</b> הוא הסגן:
+<b>צאו וראו.</b> על מקום גבוה שהיה להם במקדש:
+<b>זמן השחיטה.</b> שהשחיטה פסולה בלילה. שנאמר (ויקרא י״ט) ביום זבחכם:
+<b>ברקאי.</b> האיר והבריק השחר:
+<b>האיר פני המזרח.</b> זמן זה אחר ברקאי דאמר ת״ק. והלכה כמתתיה בן שמואל:
+<b>עד שבחברון.</b> אותן העומדין למטה שואלין לו הגיע האור לחברון, והוא משיב הן. וכדי להזכיר זכות אבות מזכירין חברון: 
+
+Mishnah 2
+
+<b>שפעם אחת עלה מאור הלבנה.</b> לאו ביוה״כ קאמר, דא״א לעלות מאור הלבנה סמוך לשחר ביוה״כ שהוא בשליש החודש אלא בסוף אחד מן החדשים כשהלבנה עולה סמוך לעלות השחר אירע זה הטעות וחששו שמא ביה״כ יארע טעות אחר כיוצא בו לכך הוצרכו לכל זה:
+<b>הורידו כהן גדול.</b> מלתא באנפי נפשה היא. והשתא מהדר להא דתנינן לעיל עד חברון והוא אומר הן. ולאחר שהשיב הרואה הן היו מורידין כהן גדול לבית הטבילה שהיה טעון טבילה קודם שישחט התמיד:
+<b>המיסך רגליו.</b> כנוי לנקבים גדולים: 
+
+Mishnah 3
+
+<b>לעבודה.</b> לאו דוקא:
+<b>עד שיטבול.</b> שהדברים קל וחומר ומה כהן גדול המשנה מקודש לקודש, מעבודת חוץ לעבודת פנים ומעבודת פנים לעבודת חוץ, טעון טבילה בין עבודה לעבודה, זה הבא מביתו שהוא מחול לקודש לא כל שכן שטעון טבילה:
+<b>על בית הפרוה.</b> על לשכת בית הפרוה:
+<b>חוץ מזו.</b> הראשונה, שהיתה בחול ע״ג שער המים, ובצד לשכתו היתה: 
+
+Mishnah 4
+
+<b>סדין של בוץ.</b> כדי שיכיר שעבודת היום בבגדי בוץ, לפי שהוא רגיל לשמש כל השנה כולה בבגדי זהב:
+<b>ונסתפג.</b> ונתקנח:
+<b>וקדש ידיו ורגליו.</b> מן הכיור. שצריך לכל חליפות בגדי היום קדוש לפשיטה וקדוש ללבישה. וטבילה ראשונה זו שהפשיטה של בגדי חול היא, לא הוצרך קדוש ידים ורגלים על הפשיטה:
+<b>קרצו.</b> שחטו ברוב שני סימנין, הכשר שחיטה בלבד:
+<b>ומירק אחר.</b> וגמר כהן אחר בשחיטה. לפי שאין קבלת הדם כשרה אלא בכהן גדול וצריך למהר ולקבל:
+<b>על ידו.</b> בשבילו. אי נמי על ידו, אחריו וסמוך לו כמו ועל ידו החזיק. בספר עזרא: 
+
+Mishnah 5
+
+<b>בין דם לאברים.</b> לאו דוקא, דהא תנן לעיל וקבל את הדם וזרקו נכנס להקטיר קטורת ולהטיב את הנרות ולהקריב את הראש ואת האברים, אלמא היתה קטורת קריבה בין דם לנרות ולא בין דם לאברים. אלא לא בא התנא עכשיו לומר סדר ההקרבות זו אחר זו איך היו אבל רצה לומר בלבד שלא היתה זריקת הדם והקרבת האברים רצופים זו אחר זה שהרי הקטורת היתה מפסקת ביניהן, והוא הדין נמי שהטבת הנרות היתה ביניהן לאחר הקטורת קודם הקרבת האברים:
+<b>אסטניס.</b> שגופו מצונן וקר:
+<b>מחמין לו חמין.</b> בערב יום הכיפורים:
+<b>ומטילין.</b> ביום הכיפורים לתוך חקק בנין בית טבילתו:
+<b>שתפיג.</b> להסיר צינתן במקצת. כמו מפיגין טעמן, [ביצה י״ד]: 
+
+Mishnah 6
+
+<b>לבית הפרוה.</b> מכשף אחד ששמו פרוה בנאה ונקראת על שמו:
+<b>ובקודש היתה.</b> שטבילה שניה זו עם כל שאר טבילות, חוץ מן הראשונה, טעונות מקום קדוש, כדכתיב (ויקרא ט״ז:כ״ד) ורחץ את בשרו במים במקום קדוש:
+<b>רבי מאיר אומר.</b> פשט תחלה ואח״כ מקדש. ואין הלכה כרבי מאיר:
+<b>בגדי לבן.</b> כתונת, ומכנסים, ואבנט, ומצנפת האמורים בפרשת אחרי מות, שכל עבודות פנימיות היו בהן. ועבודות חיצונות כגון תמידין ומוספין היו בבגדי זהב שהוא משמש בהן כל השנה כולה. ובין כל חליפה וחליפה טעון טבילה ושתי קדושי ידים ורגלים מן הכיור: 
+
+Mishnah 7
+
+<b>פלוסין.</b> בוץ דק ויפה הבא מארץ רעמסס, תרגום ירושלמי רעמסס, פילוסא:
+<b>הנדואין.</b> מארץ הודו:
+<b>ובין הערבים.</b> בגדים שלובש להוצאת כף ומחתה:
+<b>הכל שלושים מנה.</b> להכי הדר כללינהו, תנא לאשמועינן דשלושים מנה סך הכל לומר לך שאם פיחת לאותן של שחרית וריבה לאותן של ערבית לית לן בה:
+<b>אם רצה להוסיף מוסיף משלו.</b> ובלבד שיתן אותו תוספת מתנה להקדש: 
+
+Mishnah 8
+
+<b>בין האולם ולמזבח.</b> כל צפון העזרה היה כשר מן הדין להעמדת הפר, דכולה לפני ה׳ היא, ולא היו מעמידים הפר בין האולם ולמזבח קרוב להיכל אלא משום חולשא דכהן גדול שלא יכבד עליו טורח משא מזרק הדם למרחוק:
+<b>ראשו לדרום ופניו למערב.</b> בדין היה שיהיה ראשו להיכל שהוא במערב ואחוריו למזבח אלא שמא יטיל גללים וגנאי הוא להראות בית הרעי שלו לצד מזבח לפיכך היה ראשו לדרום וזנבו לצפון דהכי שפיר טפי. ואמצע גופו בין האולם ולמזבח ועוקם ראשו עד שיהיו פניו למערב:
+<b>והכהן עומד.</b> ואחוריו למזרח: 
+
+Mishnah 9
+
+<b>בא לו למזרח העזרה.</b> שלא היו מכניסים השעירים בין האולם ולמזבח כשרוצה לתת עליהם גורלות אלא בעזרה היו עד שעת שחיטה:
+<b>וקלפי.</b> כלי עץ חלול:
+<b>של אשכרוע.</b> בוס״א בלע״ז. מין עץ וחשוב הוא:
+<b>בן גמלא.</b> יהושע בן גמלא כשנתמנה להיות כהן גדול עשאן של זהב: 
+
+Mishnah 10
+
+<b>בן קטין.</b> כהן גדול היה:
+<b>עשה שנים עשר דד לכיור.</b> כדי שיהיו שנים עשר כהנים הזוכים בפייס של תמיד של שחר מקדשים בבת אחת. ואע״פ ששלשה עשר כהנים היו כדאמרן בפירקא בראשונה, לא עשה דד לשוחט שהשחיטה כשרה בזר:
+<b>מוכני.</b> גלגל לשקעו בבור, שיהיו מימיו מחוברים בבור ולא יפסלו בלינה:
+<b>נברשת.</b> מנורה:
+<b>שפרשת סוטה כתובה עליה.</b> ולא יצטרך להביא תורה לכתוב ממנה פרשת סוטה:
+<b>נקנור.</b> שם אדם:
+<b>נעשו נסים לדלתותיו.</b> שהלך לאלכסנדריא של מצרים להביא דלתות, ובחזרתו עמד סער גדול בים לטבען נטלו אחד מהן והטילוה בים להקל מעליהם, בקשו להטיל האחרת אמר להם הטילוני עמה, מיד נח הים מזעפו. כיון שהגיעו לנמל של עכו היתה מבצבצת ויוצאה מתחת דופני הספינה: 
+
+Mishnah 11
+
+<b>לא רצו ללמד על מעשה לחם הפנים.</b> שלא היו יודעים שאר אומנין לרדותם מן התנור שלא יהא נשבר, מפני שהיה עשוי כמין תיבה פרוצה:
+<b>לא רצו ללמד על מעשה הקטורת.</b> מכירין היו בעשב אחד ששמו מעלה עשן וכשהיו מערבים אותו עם סממני הקטורת היה עשן הקטורת מתמר ועולה כמין מקל ולא היה פונה אילך ואילך:
+<b>פרק בשיר.</b> הכרעת קול נעימה:
+<b>על מעשה הכתב.</b> קושר ד׳ קולמוסים בד׳ אצבעותיו, וכותב שם בן ד׳ אותיות כאחת:
+<b>על הראשונים.</b> בן גמלא ובן קטין, מונבז והלני אמו, וניקנור:
+<b>ועל האחרונים.</b> בית גרמו ובית אבטינס, הגרוס בן לוי ובן קמצר. ואע״ג דבית גרמו ובית אבטינס נתנו טעם לדבריהם שלא רצו ללמד, שמא ילמד אדם שאינו הגון וילך ויעבוד לע״ז בכך. לא קבלו חכמים את דבריהם:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>טרף בקלפי.</b> טרף חטף ולקח פתאום בחטיפה בקלפי, ששנינו למעלה וקלפי היתה שם. ולמה בחטיפה, כדי שלא יתכוין להכיר במשמושו איזה של שם ויטלנו בימין, לפי שסימן יפה היה כשהיה עולה בימין:
+<b>והעלה שני גורלות.</b> אחד בימין ואחד בשמאל. והשעירים עומדים אחד לימין ואחד לשמאל, ונתן גורל שעלה בימין על שעיר של ימין וגורל שעלה בשמאל על שעיר של שמאל:
+<b>לה׳ חטאת.</b> שם המפורש היה מזכיר, והוא שם של יו״ד ה״א כמו שהוא נכתב:
+<b>ר׳ ישמעאל אומר לא היה צריך כו׳</b> ואין הלכה כר״י:
+<b>והן עונים אחריו.</b> כשמזכיר את השם: 
+
+Mishnah 2
+
+<b>לשון של זהורית.</b> צמר צבוע אדום:
+<b>כנגד בית שלוחו.</b> כנגד שער שיוציאוהו בו:
+<b>ולנשחט.</b> היה קושר לשון של זהורית כנגד בית שחיטתו כלומר בצוארו והשתא לא אתי לאתחלופי בשעיר המשתלח, שזה בראשו וזה בצוארו. ותרווייהו בשאר שעירים לא מתחלפי שאלו לשון של זהורית קשורה בהם ושעירים אחרים אין לשון של זהורית קשורה בהם:
+<b>עויתי פשעתי חטאתי.</b> מתניתין ר״מ היא דיליף מקרא דכתיב (ויקרא ט״ז:כ״א) והתודה עליו את כל עונות בני ישראל ואת כל פשעיהם לכל חטאתם. אבל חכמים פליגי עליה ואמרי עונות אלו זדונות פשעים אלו מרדים חטאות אלו שגגות לאחר שהתודה על הזדונות ועל המרדים חוזר ומתודה על השגגות בתמיה, אלא אומר חטאתי עויתי פשעתי. וכן בדוד הוא אומר (תהילים ק״ו:ו׳) חטאנו עם אבותינו העוינו והרשענו. והלכה כחכמים. ומהו זה שאמר משה (שמות ל״ד:ז׳) נושא עון ופשע וחטאה כך אמר משה לפני המקום בשעה שישראל חוטאים ועושים תשובה עשה להם זדונות כשגגות: 
+
+Mishnah 3
+
+<b>ממרס.</b> מגיס ומנער ומערב בו, שלא יקפה כשישהה עד שיעשה עבודת הקטורת:
+<b>על הרובד הרביעי.</b> כל שורה ושורה של אבני הרצפה קרויה רובד. וא״א לפרש רובד הרביעי שבהיכל, שורה רביעית שבתוך ההיכל מפתח ההיכל ולפנים, דהא כתיב (ויקרא ט״ז:י״ז) וכל אדם לא יהיה באוהל מועד וכו׳, אלא תני רובד רביעי של היכל, כלומר רובד הד׳ שבעזרה, כשיוצא מן ההיכל לעזרה מונה את הרובדין ומניחו על הרובד הרביעי ושם עומד הממרס בו. דאילו בתוך ההיכל אי אפשר כדאמרן:
+<b>וחותה.</b> את הגחלים ומניח את המחתה עד שיחפון בחפניו הקטורת ויתן לתוך הכף. ואח״כ יכניס כף ומחתה לפנים: 
+
+Mishnah 4
+
+<b>בכל יום.</b> כשחותה גחלים ממערכה שניה של קטורת להכניס על מזבח הפנימי לקטורת שחרית וערבית:
+<b>חותה בשל כסף ומערה בשל זהב.</b> ואינו חותה בשל זהב, שחתיית הגחלים שוחקת הכלי ומחסרתו והתורה חסה על ממונן של ישראל:
+<b>והיום חותה בשל זהב.</b> שלא להטריח על כהן גדול לערות מכלי אל כלי:
+<b>כבדה.</b> שהיה דופנה עבה:
+<b>והיום קלה.</b> שהיה דופנה דק:
+<b>והיום ארוכה.</b> כדי שתהא זרוע של כהן גדול מסייעתו:
+<b>והיום אדום.</b> מזהב הקרוי זהב פרוים, על שם שדומה לדם פרים:
+<b>פרס.</b> חצי מנה:
+<b>דקה מן הדקה.</b> דכתיב (ויקרא ט״ז:י״ב) ומלא חפניו קטורת סמים דקה. ומה תלמוד לומר והלא כבר נאמר (שמות ל׳:ל״ו) ושחקת ממנה הדק אלא לומר לך שקטורת של יום הכפורים תהא דקה מן הדקה: 
+
+Mishnah 5
+
+<b>בכל יום עולין במזרחו של כבש.</b> דאמר מר כל פינות שאתה פונה לא יהו אלא דרך ימין, שהוא למזרח, שהרי הכבש בדרום, לכך עולין במזרחו של כבש שסמוך לפנות לימין:
+<b>והיום כהן גדול.</b> משום כבודו להראות חשיבותו שהוא כבן בית והולך במקום שהוא חפץ מה שאין שאר כהנים רשאין לעשות כן: 
+
+Mishnah 6
+
+<b>בכל יום היו שם.</b> במזבח החיצון:
+<b>ארבע מערכות.</b> של עצים שמבערים עליהם האש, אחת מערכה גדולה שמקריבין עליה התמיד ואחת מערכה שניה שממנה נוטלים אש למזבח הקטורת ואחת מערכה של קיום האש שלא תסור משם אש לעולם ואחת מערכה של אברים ופדרים של תמיד של בין הערבים שלא נתעכלו מבערב ולא נשרפו כל הלילה שורפין אותם במערכה זו. ומוסיפין ביוה״כ עוד מערכה אחת ליטול ממנה גחלים לקטורת לפני ולפנים:
+<b>רבי יוסי אומר בכל יום ג׳</b> דג׳ קראי כתיב (ויקרא ו׳:ב׳) על מוקדה על המזבח כל הלילה עד הבוקר זו מערכה גדולה. (שם) ואש המזבח תוקד בו זו מערכה שניה של קטורת. (שם) והאש על המזבח תוקד בו לא תכבה זו מערכה ג׳ של קיום האש. ומערכה רביעית לאברים ופדרים שלא נתעכלו לית ליה לרבי יוסי, דסבירא ליה שאברים ופדרים שלא נתעכלו בצדי מערכה גדולה הם נשרפים:
+<b>רבי יהודה אומר בכל יום שתים.</b> דלית ליה מערכה שלישית של קיום האש. ומקרא שלישי של והאש על המזבח תוקד בו לא תכבה דריש ליה רבי יהודה שהמבעיר קסמים דקים כדי להצית האש על המערכה הגדולה לא יצית על הרצפה ויעלם כשהם דולקים למזבח אלא ידליקם בראש המזבח. והלכה כר׳ יוסי:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>הוציאו לו.</b> מלשכת הכלים:
+<b>וכך היתה מדתה.</b> כמדתה בחוץ כך מדתה בפנים מה בחוץ היה חופן בחפניו ממש ולא בכלי, כך בפנים כשמערה הקטורת מן הכף לתוך חפניו לא היה מערה בכלי עשוי כמדת חפניו אלא לתוך חפניו ממש:
+<b>נטל את המחתה בימינו.</b> לפי שהיא כבדה וחמה וכף הקטורת קלה הימנה לכך מחתה בימינו וכף בשמאלו:
+<b>היה מהלך בהיכל.</b> נכנס ומהלך בתוכה למערב:
+<b>לבין שתי הפרוכות.</b> לפי שנסתפקו בבית שני אם המחיצה המבדלת בין הקודש ובין קודש הקדשים שהיתה בבית ראשון והיה עביה אמה אי אותה אמה כלפנים או כלחוץ, לפיכך עשו ב׳ פרוכות אחת חיצונה ואחת פנימית וביניהן אויר אמה לקלוט ביניהן אויר מקום המחיצה:
+<b>החיצונה פרופה מן הדרום.</b> רבנן קאמרי לה, דפליגי עליה דרבי יוסי ואמרי והבדילה הפרוכת לכם במשכן בלבד נאמר. 
+<b>פרופה.</b> ראשה כפולה לצד החיצון ונאחזת בקרס של זהב להיות [פתוחה] מן הדרום ועומדת:
+<b>מהלך ביניהן.</b> נכנס בפריפת הדרום ומהלך ביניהם עד שמגיע לפריפת הצפון:
+<b>הגיע לצפון.</b> משנכנס לתוך חלל בית קודש הקדשים הפך פניו לדרום לילך עד בין הבדים שהוא באמצע החלל. שהבדים היו ארוכין עד הפרוכת ראשו אחד למערב והשני לו למזרח, אחד בראש הארון לצפון ואחד בראשו לדרום:
+<b>מהלך לשמאלו עם הפרוכת.</b> שהמהלך מצפון לדרום שמאלו למזרח והפרוכת היתה במזרח נמצא שמאלו עם הפרוכת:
+<b>עד שהוא מגיע לארון.</b> למקום ארון, ולא לארון ממש דבבית שני לא היה שם ארון:
+<b>דרך כניסתו.</b> שלא היה מסב את פניו לצאת אלא יוצא דרך אחוריו ופניו לארון:
+<b>ומתפלל תפלה קצרה.</b> וזו היא יהי רצון מלפניך ה׳ אלהי שאם שנה זו שחונה פירוש חמה, שתהא גשומה, ולא יעדי עבד שולטן מדבית יהודה, ולא יהיו עמך ישראל צריכים פרנסה זה מזה ולא מעם אחר ולא תכנס לפניך תפלת עוברי דרכים פירוש מפני שהם מתפללין שלא ירדו גשמים:
+<b>בבית החיצון.</b> בהיכל:
+<b>שלא להבעית את ישראל.</b> שיאמרו מת הוא: 
+
+Mishnah 2
+
+<b>ושתיה היתה נקראת.</b> על שם שממנה נשתת העולם שבה יסד הקב״ה את עולמו. שתיה, יסוד: 
+
+Mishnah 3
+
+<b>למקום שנכנס.</b> בבית קודש הקדשים:
+<b>במקום שעמד.</b> בין הבדים:
+<b>ולא היה מתכוין להזות לא למעלה.</b> שתהא אחת למעלה בחודה של כפורת העליון והשבע למטה [בעוביה], שהרי לא על הכפורת נוגעים אלא לארץ נופלים:
+<b>אלא כמצליף.</b> כמלקה הזה שמתחיל בין הכתפים ויורד למטה, כך היה מתכוין שיהיו ח׳ הזאות הללו בארץ כשורה, זו תחת זו:
+<b>אחת ואחת.</b> שאם לא ימנה הזאה ראשונה שלמעלה לעצמה עם כל שבע שלמטה פעמים שיטעה וימנה הזאה ראשונה עם שבע שלמטה, ובהזאה הראשונה שלמטה ימנה שתים. ואין לומר ימנה הזאה שלמעלה עם שבע שלמטה וימנה עד שמנה די״ל מצוה להפסיק מתנות שלמטה מתוך שבעה ולא מתוך שמונה: 
+
+Mishnah 4
+
+<b>נטל דם הפר והניח דם השעיר.</b> מסקנא דמלתא דרבי יהודה היא, דאמר לא היה שם אלא כן אחד, וצריך ליטול דם הפר תחלה כדי להניח דם השעיר בכן שהיה עליו דם הפר. ואין הלכה כרבי יהודה:
+<b>על הפרוכת.</b> דכתיב (ויקרא ט״ז) וכן יעשה לאהל מועד:
+<b>עירה דם הפר.</b> דכתיב במתנות המזבח (שם) ולקח מדם הפר ומדם השעיר, מדם שניהם יחד:
+<b>ונתן את המלא בריקן.</b> וחוזר ומערה מזרק מלא תוך הריקן כדי שיתערבו הדמים יפה יפה: 
+
+Mishnah 5
+
+<b>היה מחטא ויורד.</b> האי תנא סבר שהיה הכהן הולך ברגליו לכל קרן וקרן, וכל מתנה ומתנה היתה בקרן שלפניו וסמוך לו. ולהכי נקט מחטא ויורד, כלומר שהיה נותן מתנה מלמעלה למטה, שאם יתן מלמטה למעלה בקרן שלפניו הדם זב לתוך בית יד שלו ומטנף את בגדיו. ור״א סבר שהכהן עומד בקרן אחת ומשם נותן המתנות על כל הקרנות שהרי כל המזבח אינו אלא אמה על אמה מרובע וכיון שאין שלשת הקרנות סמוכות לו יכול ליתן מלמטה למעלה ולא יטנף את בגדיו, חוץ מקרן זו שהוא עומד אצלה שאי אפשר לו לצדד ראשי אצבעותיו למטה אלא למעלה, שאם יצדד ראשי אצבעותיו למטה ויתן מתנה מלמטה למעלה הרי הדם זב לתוך בית יד כתונת שלו. ואין הלכה כר״א: 
+
+Mishnah 6
+
+<b>על טהרו.</b> אחר שגמר כל המתנות של קרנות מזה עליו שבע פעמים כדכתיב (ויקרא ט״ז) והזה עליו מן הדם. טהרו, המקום המגולה שבו שחותה האפר והגחלים אילך ואילך ומזה על זהבו של מזבח:
+<b>ושל מזבח החיצון.</b> שירי דם החטאות החיצונות היה שופך על יסוד דרומי:
+<b>אלו ואלו.</b> דמים החיצונים והפנימים הנשפכים על מזבח העולה היו שותתים ונופלים מן היסוד לרצפה ומתערבין באמה סילון שבעזרה היוצא לנחל קדרון:
+<b>לגננים.</b> לבעלי גנות:
+<b>ומועלין בהם.</b> אסור ליהנות מהם בלא דמים: 
+
+Mishnah 7
+
+<b>כל מעשה יוה״כ.</b> כל עבודות שעובד בבגדי לבן בפנים ובהיכל:
+<b>האמור על הסדר.</b> במשנתינו:
+<b>וכן בהיכל.</b> נתן מקצת מתנות בפרוכת ונשפך הדם, יביא פר אחר ויתחיל מתנות הפרוכת, וא״צ לחזור ולהתחיל בפנים:
+<b>שכולן כפרה בפני עצמן.</b> לפיכך כפרה שנגמרה נגמרה:
+<b>ממקום שפסק.</b> ואפילו לא נגמרה אותה כפרה א״צ לחזור וליתן מה שנתן. ואין הלכה כר׳ אלעזר ור׳ שמעון:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שני שעירי.</b> במראה. שניהם לבנים או שניהם שחורים. 
+<b>ובקומה ובדמים.</b> דתלתא קראי כתיבי. (ויקרא ט״ז:ה׳) ומאת עדת בני ישראל יקח שני שעירים. ולקח את שני השעירים. ונתן אהרן על שני השעירים. וכיון דשעירים תרי משמע מה ת״ל שני שני שני תלתא זימני, אלא שיהיו שוים במראה ובקומה ובדמים:
+<b>ויאמר אם של שם מת כו׳</b> הכי מפרשה, אם של שם מת יאמר זה שעלה עליו הגורל לשם יתקיים תחתיו. ואם של עזאזל מת יאמר זה [שעלה] עליו וכו׳:
+<b>והשני.</b> אם של עזאזל מת ועכשיו יש כאן שנים לשם, אחד שנשאר מזוג ראשון ואחד מזוג שני, ובאחד מהן יתכפרו, והשני ירעה. וכן אם של שם מת והרי יש כאן שנים לעזאזל, האחד ישתלח והשני ירעה. ושני שבזוג שני הוא שירעה עד שיפול בו מום, ושני שבזוג ראשון הוא שיקרב אם הוא של שם, או ישתלח אם הוא של עזאזל, שאין בעלי חיים נדחין, ואם אירעה להן שעת פסול עדיין יכולין להתקן כשיזדווג לו אחר:
+<b>שאין חטאת צבור מתה.</b> דכי גמירי חטאות מתות, ביחיד גמירי. ושעירי יום הכפורים חטאות ציבור הן דכתיב (ויקרא ט״ז) ומאת עדת בני ישראל יקח. וחטאת מתה הוא שמכניסין אותה לבית אחד ומניחין אותה שם עד שתמות:
+<b>ועוד אמר ר״י נשפך הדם.</b> של שעיר של השם, ימות המשתלח, דהא לא אתעבידא מצוה דדם, ובכל העבודות הנעשות בבגדי לבן בין בפנים בין בחוץ חוקה כתיב בהו לעכב, וצריך להביא דם אחר ואי אפשר אלא בהגרלה, וכיון דאית ליה בעלי חיים נדחין ימות המשתלח הראשון:
+<b>מת המשתלח.</b> אע״ג דשלוח לא מעכב לדברי הכל, דכי כתיב חוקה לעכב אדברים שהכהן עושה בבגדי לבן לא על דברים הנעשים ביד איש עתי, מכל מקום ילפינן מקרא דכתיב (שם) יעמד חי לפני ה׳ לכפר עליו, עד אימתי זקוק המשתלח לעמוד חי, עד שעת מתן דמו של חבירו, הא אם מת קודם לכן אין כפרת הדם כלום, לכך צריך תשלומים. ובלא הגרלה א״א וזקוק לשנים וראשון ידחה דהכל מודים בשחוטים שנדחים: 
+
+Mishnah 2
+
+<b>בא לו אצל שעיר.</b> לאחר שגמר מתן דמים של פר ושעיר בא לו הכהן אצל שעיר המשתלח במקום שהעמידו שם כנגד בית שלוחו: 
+
+Mishnah 3
+
+<b>אלא שעשו הכהנים קבע.</b> להיות משלחין אותו ולא היו ב״ד של כהנים מניחין את ישראל להוליכו:
+<b>ערסלא.</b> שם האיש: 
+
+Mishnah 4
+
+<b>וכבש.</b> כמין מעלה עשו, שהוא גבוה ויוצא דרך הכבש חוץ לעזרה וחוץ לעיר כדי שלא יוכלו הבבליים ליגע במשלח. לפי שהיו רגילין לתלשו בשערו ואומרים לו טול מהר וצא ואל תשהא עונותינו אצלנו עוד:
+<b>מיקירי ירושלים.</b> מחשובי ירושלים:
+<b>עד סוכה ראשונה.</b> סוכות עשו לו בדרך והולכין בני אדם לגור שם לפני יוה״כ שמלוין אותו מסוכה לסוכה:
+<b>תשעים ריס.</b> היו מירושלים ועד הצוק. כל הר גבוה וזקוף קרוי צוק:
+<b>שבעה ומחצה.</b> ריסין לכל מיל. אני שמעתי דרוס גרסינן בוי״ו. והם מאתים וס״ו פסיעות כחשבון רוס. נמצאו ז׳ ריסין ומחצה אלפים פסיעות פחות ה׳, קרוב למדת תחום שבת, וצ׳ ריס הם י״ב מיל: 
+
+Mishnah 5
+
+<b>הרי מזון והרי מים.</b> לא היו אומרים לו כך אלא כדי שייטב לבו, שמי שיש לו פת בסלו אינו רעב כמי שאין לו פת בסלו, אבל מעולם לא הוצרך אדם לכך:
+<b>ומלוין אותו מסוכה לסוכה.</b> שמירושלים ועד סוכה ראשונה מיל ועשר סוכות ובין כל סוכה וסוכה מיל הרי מירושלים עד סוכה אחרונה עשר מילין. נשאר מסוכה אחרונה לצוק ב׳ מילין, מלוין אותו מיל כמדת תחום שבת ועומדים מרחוק ורואין את מעשיו: 
+
+Mishnah 6
+
+<b>חציו קשר בסלע וחציו קשר בין קרניו.</b> לא היה קושר כל הלשון של זהורית בסלע שמא תלבין מיד קודם דחיפת השעיר, ומשמחת לבון הלשון של זהורית שמראה שכבר נתכפרו העונות ישכח מצות הדחיפה וידמה שכבר נשלמה המצוה מאחר שהלבין הלשון. ולא היה קושר כולה בין קרניו שמא בשעת דחיפה יכוף השעיר ראשו תחת גופו כשיפול לאחוריו ולא יוכל לראות הלשון כשתלבין ויהיו כל ישראל עצבין לפיכך קשר חציה בסלע והיא לא תלבין לחצאין עד שתגמר מלאכת כולה. וכשקושר באחרונה חציה בין קרניו אע״פ שתלבין מיד לא יניח מלדחפו הואיל והוא עסוק בה:
+<b>בא וישב לו.</b> חוזר עד סוכה אחרונה. ואע״פ שהיוצא חוץ לתחום אפילו ברשות חכמים אין לו אלא אלפים אמה ממקום שיצא לשם ברשות, לזה התירו לפי שירא לעמוד במדבר משתחשך:
+<b>מטמא בגדים.</b> דכתיב (ויקרא טז כו) והמשלח את השעיר לעזאזל יכבס בגדיו:
+<b>רבי שמעון אומר כו׳</b> ואין הלכה כר״ש: 
+
+Mishnah 7
+
+<b>בא לו.</b> אחר שמסר כהן גדול השעיר המשתלח למשלח, בא לו אצל פר ושעיר העומדים לישרף, וקרען והוציא אימוריהן:
+<b>ונתנם במגיס.</b> בקערה של כלי שרת:
+<b>והקטירם.</b> אי אפשר לומר שהיה מקטירן עכשיו, דהא בבגדי לבן הוא לבוש ועדיין עליו לקרות הפרשה בבגדי לבן. אלא הכי קאמר, נתנם במגיס כדי להקטירן אחר כך כשיגיע זמנן לאחר שיטבול וילבש בגדי זהב:
+<b>קלען במקלות.</b> כמין קליעה, ושלמים הם עם עורותם ובשרם ופרשם אלא שנקרע כרסם להוציא אימוריהן:
+<b>והוציאן לבית השריפה.</b> חוץ לירושלים:
+<b>ומאימתי מטמאין בגדים.</b> העסוקין בהם, כדכתיב (ויקרא ט״ז) והשורף אותם יכבס בגדיו:
+<b>רבי שמעון אומר כו׳</b> ואין הלכה כרבי שמעון: 
+
+Mishnah 8
+
+<b>הגיע שעיר למדבר.</b> שאינו רשאי להתחיל בעבודה אחרת עד שיגיע שעיר למדבר, שנאמר (שם) ושלח את השעיר במדבר. ואחר כך ואת חלב החטאת יקטיר:
+<b>דורכיאות.</b> אבנים גדולות וגבוהות זו על זו, ששם השומרים עומדים ומניפים בסודרין:
+<b>ועד בית חדודו.</b> הוא ראש המדבר. וס״ל לרבי יהודה שמשהגיע השעיר שם נעשית מצותו אע״פ שלא הגיע לצוק. ואין הלכה כר׳ יהודה:
+<b>הולכין מיל.</b> כדאמרינן לעיל מיקירי ירושלים מלוין אותו עד סוכה ראשונה. וכשחוזרין ושוהין אחר כך כדי הלוך מיל כבר ידעו שהגיע שעיר למדבר:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>בא לו כהן גדול לקרות.</b> פרשת היום:
+<b>בבגדי בוץ.</b> שעבד בהם עבודת היום:
+<b>קורא.</b> שמותר ללבוש בגדי כהונה אפילו שלא בשעת עבודה, דבגדי כהונה נתנו ליהנות בהן:
+<b>באצטלית.</b> לבוש עשוי כמין חלוק לבן:
+<b>משלו.</b> שקריאת הפרשה אינה עבודה:
+<b>חזן הכנסת.</b> שמש:
+<b>ראש הכנסת.</b> על פיו נחתכים כל צרכי הכנסת, מי מפטיר ומי פורס על שמע ומי עובר לפני התיבה. ונותנים ס״ת מזה לזה משום יקרא דכהן גדול להראות שיש שררות הרבה למטה ממנו:
+<b>עומד ומקבל.</b> מכלל דעד השתא יושב הוה, נמצינו למדים דבעזרת נשים היה קורא, דאי בעזרת ישראל וכ״ש במקום המקודש יותר ממנה אסור לישב אלא למלכי בית דוד הותר להם לישב בעזרה, דכתיב (שמואל ב׳ ז׳) ויבא המלך דוד וישב לפני ה׳:
+<b>וקורא אחרי מות ואך בעשור.</b> שבפרשת אמור. שמותר לדלג בתורה בענין אחד כשהוא קרוב בכדי שלא יפסיק התורגמן. אבל אם קודם שיגלול ס״ת עד מקום הדלוג יפסיק התורגמן המתרגם פסוק שקרא הקורא, אסור לדלג ולגלול, שנמצאו צבור יושבים ומצפים ואין זה כבוד הצבור:
+<b>יותר ממה שקריתי לפניכם כתוב כאן.</b> שלא להוציא לעז על ספר תורה, כשרואין אותו קורא פרשה שלישית על פה יהיו סבורים שס״ת חסר אותה פרשה:
+<b>ובעשור שבחומש הפקודים קורא על פה.</b> שהיא רחוקה מפרשת אחרי מות ואך בעשור, יותר מכדי שיפסיק התורגמן, לפיכך אינו יכול לגלול ספר תורה עד שם, לפי שאין גוללים ס״ת בצבור מפני כבוד הציבור, וס״ת אחר אינו יכול להביא משום פגמו של ראשון שלא יאמרו הראשון חסר הוא:
+<b>על התורה.</b> שתי ברכות אחת לפניה ואחת לאחריה כדרך שמברכין בבית הכנסת:
+<b>על העבודה ועל ההודאה.</b> רצה ומודים:
+<b>ועל מחילת העון.</b> סלח לנו:
+<b>ועל המקדש.</b> שתשרה בו שכינה:
+<b>ועל הכהנים.</b> שיתברכו ויהיו קרבנותם לרצון:
+<b>ועל ישראל ועל שאר התפלה.</b> מפרש בגמרא. תחנה רנה בקשה מלפניך שעמך ישראל צריכין להוושע ברוך אתה ה׳ שומע תפלה: 
+
+Mishnah 2
+
+<b>לא מפני שאינו רשאי.</b> דמהו דתימא הרואה עבודה אחת אינו רשאי להניחה כדי לילך לראות עבודה אחרת דאין מעבירין על המצות, וראיית עבודה מצוה היא משום ברוב עם הדרת מלך, קמ״ל דלא מעבר מצוה הוא, כיון שאינו עסוק בה: 
+
+Mishnah 3
+
+<b>אילו ואיל העם.</b> טעמא דר״א, משום דאילו ואיל העם ואימורי חטאת והוצאת כף ומחתה כל הני דכתיבי ברישא בתורת כהנים בפרשת היום, עביד להו ברישא, והדר עביד מוספין פר העולה ושבעה כבשים ושעיר הנעשה בחוץ, כולן עם תמיד של בין הערבים דכתיב לבסוף, בחומש הפקודים:
+<b>ור״ע אומר.</b> פר העולה ושבעה כבשים של מוספין:
+<b>עם תמיד של שחר היו קרבין.</b> דכתיב (במדבר כ״ח:כ״ג) מלבד עולת הבוקר אשר לעולת התמיד וגו׳ אלמא מוספין עם עולת הבקר נעשים בסמוך לה, ואחר כך עבודת היום, ואחר כך שעיר הנעשה בחוץ, ואף על פי שהוא מן המוספין אינו יכול להקדים לעבודת היום לפי שנאמר בו (שם כ״ט) מלבד חטאת הכפורים, למדנו ששעיר הפנימי שהוא מעבודת היום קודמו, ואחר כך אילו ואיל העם ואחר כך אימורי חטאת כל אלו בטבילה שלישית. ואח״כ הוצאת כף ומחתה ואח״כ תמיד של בין הערבים. והלכה כר׳ עקיבא: 
+
+Mishnah 4
+
+<b>ולהטיב את הנרות.</b> הטבה זו, הדלקה היא: 
+
+Mishnah 5
+
+<b>באלו נשאלים.</b> כהן הנשאל באורים ותומים צריך ללבוש שמונה בגדים. וכיצד שואלים באורים ותומים השואל פניו אחורי הכהן הנשאל והנשאל פניו כלפי הארון, והשואל אומר האעשה דבר פלוני או לא אעשה. ואינו שואל בקול רם ולא מהרהר בלבו, אלא בקול נמוך. ורוח הקודש לובשת את הכהן ומביט בחושן. ורואה אותיות בולטות בחושן כנגד פניו עשה כך או לא תעשה כך. לפי שהיו כתובים על אבני החושן שמות של י״ב שבטים ואברהם יצחק ויעקב ושבטי יה, נמצאת כל האלפא ביתא שם, ורוח הקודש היתה מודיעה לכהן איך יצרף האותיות הבולטות זו עם זו, עד שיבין משמעותן של הדברים:
+<b>אלא למלך וכו׳</b> דכתיב (במדבר כ״ז:כ״א) ולפני אלעזר הכהן יעמוד וגו׳ הוא, זה מלך. וכל בני ישראל אתו מי שכל בני ישראל אתו לצאת למלחמה. אחריו, זה משוח מלחמה [דהיינו] למי שצורך הצבור בו. וכל העדה, אלו סנהדרי גדולה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>יום הכפורים אסור באכילה ובשתיה.</b> אע״ג דבאכילה ושתיה ענוש כרת משום דבעי למתני שאר ענויין דלית בהו כרת תנא אסור. והני ה׳ ענויין כנגד ה׳ ענויין הכתובים בתורה, דשבת שבתון דאמור אל הכהנים ושבת שבתון דאחרי מות ובעשור לחודש דחומש הפקודים ואך בעשור לחודש דאמור אל הכהנים והיתה זאת לכם לחקת עולם דאחרי מות בכולהו כתיב תענו ועניתם. והני דמתניתין נמי חמשה ענויין נינהו, דשתיה ואכילה אחת הן:
+<b>המלך.</b> צריך שיתראה נאה דכתיב (ישעיה ל״ג) מלך ביפיו תחזנה עיניך:
+<b>והכלה.</b> צריכה נוי כדי לחבבה על בעלה. וכל שלשים יום קרויה כלה:
+<b>והחיה.</b> יולדת:
+<b>תנעול.</b> מפני הצנה:
+<b>דברי ר״א.</b> אכלהו קאי, אמלך וכלה וחיה. והלכה כר״א: 
+
+Mishnah 2
+
+<b>ככותבת.</b> תמרה גסה. והיא פחות מכביצה. ואף ע״ג דכל שעורי אכילה בכזית היינו משום דכתיב בהו אכילה אבל הכא דלא כתיב אלא אשר לא תעונה גמירי דבבציר מככותבת לא מיתבא דעתיה והוי מעונה. ומיהו קיי״ל דחצי שעור אסור מן התורה אלא שאין חייבין כרת ולא לוקין אלא על כשיעור:
+<b>כמלא לוגמיו.</b> כל שאילו יסלקנו לצד אחד יהיה אותו הצד בולט ונראה נקרא מלא לוגמיו. ושעור זה באדם בינוני הוא פחות מרביעית: 
+
+Mishnah 3
+
+<b>אינו חייב אלא חטאת אחד.</b> דמחד קרא נפקי אכילה ושתיה וחד שמא הוא:
+<b>אכל ועשה מלאכה.</b> מתרי קראי נפקי ותרי שמות נינהו: 
+
+Mishnah 4
+
+<b>אין מענין אותם.</b> אין חייבין למנוע מהן מאכל:
+<b>מחנכין אותן.</b> לשעות. היה רגיל לאכול בארבע שעות מאכילין אותו בחמש או בו׳ כפי כח הבן:
+<b>קודם לשנה.</b> שנה אחת קודם לפרקו, אם התינוק חולה ותש כחו ואינו יכול לסבול:
+<b>וקודם לשתים.</b> או שתי שנים קודם פרקו אם התינוק בריא. ופרקן הוי התינוקת בת י״ב שנה ויום אחד שאין דרכה להביא סימנים עד זמן זה ואז היא בת עונשין. ופרקו של תנוק הוי בן י״ג שנה ויום אחד וקודם זה אינו בר עונשין: 
+
+Mishnah 5
+
+<b>עוברה שהריחה.</b> העובר מריח ריח התבשיל והיא מתאוה לו, ואם אינה אוכלת שניהם מסוכנים:
+<b>על פי בקיאים.</b> רופאים מומחין באומנותן:
+<b>אין שם בקיאין מאכילין אותו על פי עצמו.</b> הכי מפרשה מתניתין בגמרא, בד״א דסומכין על דברי בקיאין, בזמן שהחולה אומר איני צריך או שותק אבל אמר צריך, אין שם בקיאין כלל כלומר אין בקיאותן חשובה לכלום אבל מאכילין אותו ע״פ עצמו. ואף על פי שהבקיאין אומרים אינו צריך: 
+
+Mishnah 6
+
+<b>בולמוס.</b> חולי האוחז מחמת רעבון ומסוכן למות, וכשמראיתו חוזרת בידוע שנתרפא:
+<b>כלב שוטה.</b> רוח רעה שורה עליו. וסימנים שלו, פיו פתוח רירו נוטף אזניו סרוחות וזנבו מונחת לו בין ירכותיו ומהלך על צדי רשות הרבים, ויש אומרים אף נובח ואין קולו נשמע:
+<b>אין מאכילין אותו מחצר כבד שלו.</b> ואע״פ שנהגו הרופאים ברפואה זו אינה רפואה גמורה להתיר לו איסור בהמה טמאה על כך:
+<b>ור׳ מתיא בן חרש מתיר.</b> קסבר רפואה גמורה היא. ואין הלכה כר׳ מתיא בן חרש:
+<b>החושש בשניו.</b> שמתחיל בשר החניכים להתאכל ומשם הולך לחיך ולגרון:
+<b>מטילין לו סם.</b> שורש עשב לרפואה:
+<b>וכל ספק נפשות דוחה את השבת.</b> כל, לאתויי כגון דפשיטא לן דבשבת זו לא ימות, אלא ספק שאם לא יעשו לו היום, שמא ימות לשבת הבאה. וכגון דאמדוהו לשתות סם זה לתמניא יומי, ויומא קמא שבתא, מהו דתימא לעכבינהו עד לאורתא כי היכי דלא ניחול עליה תרי שבתא, קמ״ל: 
+
+Mishnah 7
+
+<b>מפקחין עליו.</b> חופרין את הגל ומחפשין אחריו. ואם בדקו עד חוטמו, בין מלמעלה למטה, בין מלמטה למעלה, ולא מצאו בו נשמה, בידוע שהוא מת ושוב אין מפקחין עליו, דכתיב (בראשית ז׳:כ״ב) כל אשר נשמת רוח חיים באפיו:
+<b>מצאוהו חי מפקחין עליו.</b> לא נצרכה אלא שראו בו שא״א שיחיה אלא חיי שעה ומיד הוא מת, קמ״ל דמפקחין עליו בשביל אותו חיי שעה:
+<b>מת אין מפקחין עליו.</b> הא קמ״ל, דאפילו לדברי האומר מצילין את המת מפני הדליקה, בהא מודה דאין מפקחין. דגבי דליקה התירו לטלטל המת ולהוציאו, דאי לא שרית ליה אתי לכבויי מתוך שאדם בהול על מתו. אבל הכא אי לא שרית ליה לפקח את הגל מאי אית ליה למעבד דתהוי אסורא דאורייתא דנשרי הא מקמי הא: 
+
+Mishnah 8
+
+<b>חטאת ואשם ודאי.</b> מכפרים עם התשובה. ולא חש התנא להזכירה, דמסתמא כשהוא מביא חטאתו ואשמו כבר עשה תשובה, שאם לא היה מתחרט לא היה מביא קרבן:
+<b>אשם ודאי.</b> כגון אשם גזילות ואשם מעילות:
+<b>על עשה ועל לא תעשה.</b> הניתק לעשה, תשובה מכפרת. אבל לא תעשה שיש בה מלקות, תשובה תולה ויום הכפורים מכפר. ומסקנא דמלתא בגמרא, שאם הזיד בעשה ובלאו הניתק לעשה, או שגג בלא תעשה שיש בו מלקות ועשה תשובה, אינו זז משם עד שמוחלין לו. ואם הזיד בלאו שיש בו מלקות, תשובה תולה ויוה״כ מכפר. ואם שגג בחייבי כריתות ומיתות בית דין, החטאת מכפרת עם התשובה. ואם הזיד בהם, תשובה ויום כפורים תולין, ויסורין ממרקין. והני מילי כשלא חלל את השם, כלומר שלא חטא והחטיא אחרים, אבל אם חלל את השם אין כפרתו נגמרת עד שימות. וכל זה בזמן שאין שם שעיר המשתלח, אבל בזמן שיש שעיר המשתלח הוא מכפר על כל העבירות קלות וחמורות, חוץ מעבירות שבין אדם לחברו שאין מתכפר לו עד שירצה את חברו: 
+
+Mishnah 9
+
+<b>אחטא ואשוב אחטא ואשוב.</b> תרי זימני.
+<b>אין מספיקין בידו וכו׳</b> שכיון שעבר עבירה ושנה בה שוב אינו פורש ממנה, לפי שדומה עליו כהיתר:
\ No newline at end of file
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+Bartenura on Mishnah Gittin
+ברטנורא על משנה גיטין
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Gittin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+המביא גט ממדינת הים – All [areas] that are outside of the land of Israel are called, “countries aboard.”
+צריך לומר בפני נכתב ובפני נחתם – There are those who give the [following] reason, because there aren’t Torah scholars found in countries abroad, and they don’t know that one must write the Jewish bill of divorce for [the express purpose of] the [specific] woman. Therefore, the agent states, “it was written in my presence and it was signed in my presence.” And of itself, we ask him [the agent] if it [the Jewish bill of divorce] was written for her sake [alone], and he answers in the affirmative; [on the other hand,] there are those who say that the reason [that he must say that the Jewish bill of divorce was written in his presence and signed in his presence], because caravans [bearing numbers of people] are not found [traveling] from there to here, for if the husband would coביןme and raise a complaint [contesting the legality of the action] saying: “I did not write it,” witnesses would be found to recognize the signatures of those who witnessed [the writing of the Jewish bill of divorce]. But the Rabbis believed the agent as if he were two [witnesses], and furthermore, the complaint of the husband would have no effect.
+בין קדש ובין ברד – (As is written in Genesis 16:14): “[Therefore the well was called Beer-lahai-roi;] it is between Kadesh and Bered.” And the Aramaic (Onkelos) translation of this is: "מן הרקם ומן החגר" .
+אפילו מכפר לודים – which is considered outside of the land of Israel.
+ללוד – which is near it and it is from the land of Israel.
+מהגמוניא להגמוניא – there were in one town two jurisdictions jealous of each other (Gittin 4a).
+
+Mishnah 2
+
+מרקם למזרח – from Rekem until the end of the world to its east is called outside the land of Israel. But Rekem itself is judged as being in the eastern part of the world and not in the land of Israel.
+
+Mishnah 3
+
+ואם יש עליו עוררים – that the husband complains that it [the Jewish bill of divorce] is forged.
+יתקיים בחותמיו – if the witnesses will testify on their own signatures, or other witnesses who recognize their signatures [of the original witnesses], it is valid. And in our times, a person who brings a Jewish bill of divorce whether from the land of Israel or from outside the land of Israel must give it to her [the wife] in the presence of two [witnesses] and must say: ”It was written my presence and signed in my presence.” And if the signatures of the witnesses are recognized in the location where the Jewish bill of divorce is delivered and the Jewish bill of divorce is validated through its signatories, there is no need to say: “it was written in my presence and signed in my presence.”
+ואינו יכול לומר – [it was written in my presence and signed in my presence] for example, that it [the Jewish bill of divorce] was given to her when he was lucid but he was not able to say: “it was written in my presence and signed in my presence” until he became a deaf-mute.
+
+Mishnah 4
+
+שוין למוליך ומביא – to state “it was written in my presence and signed in my presence.”
+
+Mishnah 5
+
+חוץ מגיטי נשים – that if there was upon it [a Jewish bill of divorce] one witnesses who is a Cuthean/a member of the sect of the Samaritans (on occasion, this word is used in place of גוי/non-Jew; עכו"ם /idol worshiper or מין/sectarian as a result of censorship), it is valid, if both of the them are Cutheans, the first teacher of the Mishnah disqualifies them for Jewish bills of divorce, but Rabban Gamaliel relates a story where he validated [it], even where both of them [the witnesses] were Cutheans. But nowadays, they [the Rabbis] decreed [against] the Cutheans as they were [to be considered] as non-Jews in all matters, making no distinction between other documents and Jewish bills of divorce, for even if one witness was a Cuthean, it [the document] is invalid.
+בערכאות של גוים – that the witnesses would offer their testimony before the sitting judge in the place where their matters of justice take place. But this is where they knew that judge and of those witnesses who do not accept bribes. And this specifically [refers to] loan documents and documents of sale where the witnesses saw funds exchanged. But documents of admission and Jewish bills of divorce, and any thing which is a legal matter in their [i.e., Roman] gentile offices, everything is invalid.
+רבי שמעון אומר כשרים – they were not mentioned in the Jewish academy (Bet Midrash) to be invalidated.
+אלא בזמן שנעשו בהדיוט – through non-Jewish commoners who are not judges, but the Halakha does not follow like [the opinion of] Rabbi Shimon.
+
+Mishnah 6
+
+רצה לחזור בשניהן – before it [the Jewish bill of divorce or the bill of manumission] reaches the hand of the woman and/or the slave.
+יחזור – But the agent cannot provide their needs for their benefit since it [the document] is something to their detriment and they lose their food/support.
+וחכמים אומרים: בגיטי נשים – He (i.e., the husband) can retract (his Jewish bill of divorce), 
+אבל לא בשחרורי עבדים – but he cannot retract in his bill of manumission of slaves. And the Halakha is according to the Sages.
+שאם ירצה שלא לזון את עבדו רשאי – Therefore, when he (i.e., the owner) frees him (i.e., his slave), he does not cause him to lose his support/food, but he is not permitted to feed his wife; therefore, if he divorces her, she causes her to lose her support/food.
+מפני שהוא קנינו – That is to say, since he {i.e., the slave] eats the heave-offering/Terumah when the slave is the servant of a Kohen/Priest, it is only because he is the purchase-property of the Kohen/Priest, since regarding the cattle of Kohen/Priest which can eat the veches of Terumah/heave-offering, but it is not a a perfect comparison. Therefore, when he frees him (i.e. the slave), even though he causes him to lose the ability to eat Terumah/heave-offering, it is not an obligation for the slave [to do so].
+לא יתנו לאחר מיתה – The Get/Jewish bill of divorce does not take effect until it reaches her hand, and if it reaches her hand, he has died, and there is no Jewish bill of divorce after death. And similarly, the document of manumission, when it reaches his (i.e. the slave’s) hand if he died, his ownership over him is broken.
+יתנו לאחר מיתה – even though he (i.e., the now deceased owner) did not say, “this Maneh”/weight equivalent to fifty silver shekels, since the words of someone who is on his death bed are regarded as if they are written and transmitted.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+המביא – נחתם חציו – one of the witnesses signed in my presence.
+נכתב חציו וכו' פסול – and specifically the final half. But [if the agent said}: “in my presence, the first-half was written, which is the [the section containing the] name of the man and [the name of] the woman and the time (i.e. date), it is valid. And [regarding] the first half as well, it is not necessary for him [the agent] to see the writing itself, but if he heard the sound of the reed/writing pen alone passing over the paper at the time of the writing [of the Jewish bill of divorce], nothing further is necessary.
+אחד אומר בפני נכתב ואחד אומר בפני נחתם פסול – at the time when the Jewish bill of divorce leaves from under the hand of one of them (i.e., the agents), and since the Rabbis required for the agent who brings the Jewish bill of divorce to say both [things] (i.e. that the Get was written in my presence and that the Get was signed in my presence), but if the Jewish bill of divorce leaves the hands of both of them (i.e., the agents), it is considered valid. For two [individuals] who brought a Jewish bill of divorce, they do not need to say, “in our presence it was written and in our presence it was signed.”
+שנים אומרים בפנינו נכתב ואחד אומר בפני נחתם פסול – At the time when the Jewish bill of divorce leaves under the hand of one of them, but if it leaves the hand of both of them, it is valid.
+ור' יהודה מכשיר – And even if the Jewish bill of divorce leaves the hand of one of them, and the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+בלילה ונחתם ביום כשר – since the daytime goes after the [previous] night, and this is not in advance/early.
+ביום ונחתם בלילה פסול – since it is early. And the Sages instituted the time in Jewish bills of divorce, decreed, less a person would be married with his sister’s daughter (niece}, and she will commit an offense against him, and he has compassion upon her that she not be strangled to death, and he gives her a Jewish bill of divorce without the time included, and when they testify against her in the Jewish court, she takes out her Jewish bill of divorce and states that she was a divorcee and was a free (literally, “open”) woman at that time.
+ור"ש מכשיר – (a Jewish bill of divorce written in the daytime and signed at night), for Rabbi Shimon thinks (i.e., “holds”) that the Sages established [putting] the time in the Jewish bill of divorce because of the usufruct [involved], for if the time would not be [stated] in the Jewish bill of divorce, the husband would sell the usufruct (the wife’s estate of which the husband has fruition without responsibility for loss or deterioration – while married] of his wife after the divorce, and when she would claim against him in court, he would claim that he sold it prior to the divorce. And Rabbi Shimon validates this when it [the Jewish bill of divorce] was written during the day time and signed at night, even though it is in advance. For he holds that from the time that he desired to divorce her even though he had not [yet] divorced her, from then on, the husband does not have [access to] the usufruct, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+בדיו – “Almidar” in Arabic
+סיקרא – Red color
+קומוס – resin/sap of the tree
+קנקנתום – Vidriolov in foreign tongue
+על העלה של זית – detached
+ונותן לה את הפרה – as he is not able to cut it after it is written, as it is written (Deuteronomy 24:3); “[then this latter man rejects her,] writes her a bill of divorcement, hands it to her [and sends her away from his house;…” which is not requiring other than writing and giving [the Jewish bill of divorce], excluding the situation which is requiring the writing [of the Jewish bill of divorce], cutting it [from where it was written] and giving it [to the woman].
+רבי יוסי הגלילי אומר וכו' – Since the All-Merciful (i.e., the Torah) refers to a Jewish bill of a divorce as a ספר/bill [of divorcement] (Deuteronomy 25:1, 3); just as a bill (book) is unique and has no life-spirit in it and does not eat, so too everything which has no life-spirit in it and does not eat. And the Rabbis state that if he wrote it [the Jewish bill of divorce] in a document as you stated, here where it the word "ספר"/bill – it comes [to refer not to the writing material but merely to] the act of writing the words (formula of divorce (see Gittin 21b). And the Halakha is according to the Sages.
+
+Mishnah 4
+
+אין כותבין במחובר – because it is missing “cutting.”
+כתבו על המחובר וכו' – This is how it should be said: If he wrote [the Jewish bill of the divorce] the blank form of the document [of the Jewish bill of divorce] on something attached, which is the entire Jewish bill of divorce except for the place of the man and the place of the woman and the time (i.e., date).
+תלשו וחתמו – that is to say, that he [the scribe] wrote that part of the document that makes it binding, which is the place of the man and the place of the woman and the time (i.e., date).
+כשר – For since the part of the document that makes it binding was written on [something] detached, even though the blank form of the document was written while it was attached, it is valid.
+על נייר המחוק – because he can go back and erase it until [the names of the witnesses] and write upon it what he wants and no one would recognize anything, for the signature of the witnesses is written over an erasure.
+דיפתרא – its erasure is not recognized. דיפתרא – that is, [prepared] with salt and flour, but not prepared with gall-nut juice.
+וחכמים מכשירין – [The Sages validate] only in Jewish bills of divorce alone, as they think that the witnesses who deliver the Jewish bill of divorce [to the woman] make it [the divorce] final. For the Jewish bill of divorce that is delivered in the presence of the witnesses is the essence of the Jewish divorce, and not the witnesses who signed it [i.e., the Jewish bill of divorce]. But on other documents, we rely upon the witnesses who signed it [i.e., the document]. The Sages admit that it [the Jewish bill of divorce] cannot be written either on a blotted-out paper or on something prepared with gall-nut juice. And the Halakha is according the Sages.
+
+Mishnah 5
+
+ואפילו חרש שוטה וקטן – [and concerning them – the deaf-mute, imbecile and minor], a Jewish adult stands over them and says to him: Write this for the sake of “so-and-so.” But a heathen and a slave, even if an adult Jew stands over them, ab initio, he should not write the Jewish bill of divorce, because they have the temperament [to write a Jewish bill of divorce], and on their personal knowledge we operate, for even if a Jewish adult says to him: “Write for the sake of “so-and-so” , he should not write other than for himself. But if a heathen or slave wrote the blank form of the document [of the Jewish bill of divorce] and a Jew possessing awareness wrote the part of the document that makes it binding; which is the name of the man and the woman and the time (i.e., date), for all of these require [being written] for their sake (i.e., the man, the woman and the Jewish bill of divorce), the Jewish bill of divorce is valid. And similarly, a when we say in our Mishnah that a deaf-mute, imbecile and/or minor are fit to write a Jewish bill of divorce, these words refer to the blank form of the document, but not the part of the document that makes it binding, is not valid, other than if it is written by an adult Jew who possesses awareness.
+חוץ מחרש שוטה וקטן – who all lack awareness.
+וסומא – [A blind person] is prohibited from bring a Jewish bill of divorce from outside the land of Israel, because he is unable to say, “it was written in my presence and signed in my presence.” But, to bring a Jewish bill of divorce in the land of Israel, where it is not necessary to say, “it was written in my presence and signed in my presence,” or even in the Diaspora, if the Jewish bill of divorce is verified through its signatories, or to serve as the agent of the woman to receive her Jewish bill of divorce, for all of these, the blind person is considered valid.
+ונכרי – he is not [included] in laws of Divorce and Kiddushin/betrothal for the sake of marriage, and anything of his own person is not worthy, he cannot perform the act of agency for another.
+
+Mishnah 6
+
+קיבל הקטן – [The minor received] the Jewish bill of divorce from the hand of the husband.
+והגדיל – [became an adult] prior to his delivery of it [i.e., the Jewish bill of divorce] to her [i.e., the wife].
+פתוח ונסתמא וחזר ונתפתח – even if he was not restored to being sighted, since he was able to see at the time when he received the Jewish bill of divorce, he well is able to serve as an agent for he is able to say: “it was written in my presence and it was signed in my presence.” But, since it is required for [the Mishnah] to teach the concluding segment, “and he returned to being sighted,” that he [the agent] must be cognitively aware at the time of the giving [of the Jewish bill of divorce], the Mishnah teaches also at the beginning, “and he returned to being sighted.” But all those who are invalid for testimony through sin, are also invalid to bring the Jewish bill of divorce, for they are not believed to say, “it was written in my presence and signed in my presence.” But if the Jewish bill of divorce is verified through its signatories, they are valid to bring it (i.e., the Jewish bill of divorce).
+
+Mishnah 7
+
+וחמותה ובת חמותה כו' – [they] are not believed to say that her husband died, because they hate her and intend to disgrace her.
+ובלבד שהיא צריכה לומר בפני נכתב ובפני נחתם – and especially when the husband made a condition with her at the time that he delivered the Jewish bill of divorce to her hand and said to her: You will not be divorced other than in the court of so-and-so, and you will say, “it was written in my presence and signed in my presence.” And the court takes it [i.e., the Jewish bill of divorce] from her hand after she said, “it was written in my presence and signed in my presence,” and appoint an agent who will go back and give it [i.e., the Jewish bill of divorce] to her, but the wife whose Jewish bill of divorce leaves her hand in whatever place she happens to be, is [considered to be] divorced. And even if the Jewish bill of divorce’s signatories are not verified, and she does not have to say, “it was written in my presence and signed in my presence.”
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כל גט – קול סופרים מקרין – The adults read [the Jewish bill of divorce] to their students, and when the Jewish bill of divorce comes before you, write it as such, and they mentioned the name of any person.
+יותר מכן – and not only this – that the Jewish bill of divorce that was not written for the sake of Jewish divorce but only for practice (see Gittin 24b), but even that which was written for the sake of Jewish divorce completely, but he [i.e., the husband], changed his mind, it is invalid.
+יתר מכאן היו לו ב' נשים כו' – and not only this alone that it (i.e., the Jewish bill of divorce) was written not for the sake of divorce of this person, it is invalid. But even if he had two wives and it was written for the sake of [the] divorce of this man, it is invalid, since it was not written for the sake of divorce of that woman.
+גדולה וקטנה – not exactly.
+יתר מכאן – it comes to teach us that we do not say that the matter is clear retroactively, for at the time it is written, it was also his intention for this one, and there is a divorce for him and her.
+
+Mishnah 2
+
+הכותב טופסי גיטין – A scribe who wants that they should be ready at hand with him, for there are times when a person comes to hire him [to write a Jewish bill of divorce] and he is preoccupied with other documents.
+צריך שיניח מקום האיש ומקום האשה ומקים הזמן – And in the Gemara, it adds even a place for [the phrase] “you are permitted to any man.”
+מפני התקנה – They permitted him to write blank forms of Jewish divorce bills and other documents not for their sake, because of the scribal ordinance that they be ready at hand with him, as long as he leaves space for the part of the document that makes it binding to write it for its own sake. And we decree that the part of the document that makes it valid for writing other documents because of the part of the document that makes bills of Jewish divorce valid.
+רבי יהודה פוסל בכולן – For he decreed the blank forms of other documents on account of the parts of the document that make them binding, and other documents on account of Jewish bills of divorce.
+ר"א מכשיר בכולן – for he did not decree other documents on account of bills of Jewish divorce.
+חוץ מגטי נשים שנאמר "וכתב לה" – לשמה – And they decree that the blank forms of the document (for a Jewish bill of divorce) on account of the parts of the document that make them binding. But, the Halakha is according to Rabbi Eliezer [which are not permitted – as they must be written explicitly for the sake of the divorce and for that particular couple].
+
+Mishnah 3
+
+לאלתר – immediately, it is valid.
+ואם לאו פסול – And especially if it [the Jewish bill of divorce] was lost in a place where [regular] caravans are found, and one could say that it [the Jewish bill of divorce] fell from those who come and go. But if it was lost in a place where caravans are not [regularly] found, even after a lengthy period of time, it is valid. And even if it was lost in a place where the caravans are [regularly] found, if there [is known] to the witnesses a distinguished mark of identification, such as if they [i.e., the witnesses] say that it [i.e, the Jewish bill of divorce document] has a perforation on the side of a certain letter, or they say, that we never signed the Jewish bill of divorce with these names but rather on this one alone, it is valid, even after a lengthy period of time.
+בחפיסא או בדלוסקמא – sacks in which documents are regularly placed therein and they contain a particular sign that they belong to him.
+אם מכירו כשר – this is a matter for itself, and this is how it should be read: If they found it in a small leather bag or in a case, even though he does not recognize it as a Jewish bill of divorce, or that he recognizes as a Jewish bill of divorce, even though he found it in any place, it is valid.
+נותנו לה בחזקת שהוא קיים – And we don’t fear lest the husband died and his agency is voided, for we say, that a matter stands on its presumption. But if it is known that the husband died prior to the Jewish bill of divorce reaching her hand, the Jewish bill of divorce is voided, for there is no Jewish bill of divorce after death.
+מקריבין אותה – and we don’t fear lest its owner(s) died, and the sin offering of those whose owners died, are considered as if their death is established.
+
+Mishnah 4
+
+כרקום – from the Aramaic translation, works of siege (the husband is presumed to be alive in such a setting as opposed to when the city is conquered).
+המטרפת – but has not yet sunk.
+לידון – in [a matter of] capital crimes.
+בת ישראל לכהן – the stringencies regarding death
+בת כהן לישראל – the stringencies regarding life
+
+Mishnah 5
+
+המביא גט בארץ ישראל – where it is not necessary to say, “it was written in my presence and signed in my presence.”
+משלחו ביד אחר – And makes him [of the other] an agent on his own and not in the Jewish court, and specifically if he had become ill.
+ואם אמר לו – the husband to the agent
+טול לי הימנה חפץ פלוני – When you give her the Jewish bill of divorce
+
+Mishnah 6
+
+עושה בית דין – [the court appoints] an agent and sends him
+שליח בית דין אני – without further qualification, the Jewish court did this validating him, and the second agent appoints a third agent, [and so-on-and-so-forth] until [the] one-hundred[th agent], and all of them are [appointed] in the Jewish court, since it is taught in our Mishnah, “the last agent [does not have to say, ‘it was written in my presence and signed in my presence’]” but only says that “I am the agent of the [Jewish] court.”
+
+Mishnah 7
+
+להיות מפריש עליהן מחלקן – When he separates out the Terumah/heave-offering (which goes to the Kohen) , he should [first] sell it, he should detain the money to himself on account of his own obligation that he has towards the Kohen/priest. And the first tithe and second tithe he should withhold [them] and eat it for the obligation that he has towards the Levite and the poor, but he (the Levite) separates out from the first tithe [that he has received] the heave-offering (of one-tenth) [that he is required to give to the Kohen/priest]. But if he is accustomed to give his heave-offerings and tithes to this particular Kohen or particular Levite or the poor person who lent to them, he does not need to transfer to them their tithes and heave-offerings through another person, but he takes them for himself immediately after he has separated them out. But if he was accustomed to give his heave-offerings and tithes to others, he may not withhold them through his obligation, until he takes possession of them through another [Kohen or Levite] first and thereafter he should go back and take them as part of his obligatory [gift].
+צריך ליטול רשות מן היורשים – That inherited from them property that had been mortgaged to a creditor, he must take permission from them if they want to repay this loan through these heave-offerings and tithes [that they have received], lest they wish to take their [priestly/Levitical] gifts and to repay their hereditary loans from another place.
+
+Mishnah 8
+
+המניח פירות להיות מפריש עליהן כו' – He relies upon these and eat from other TEVEL/eatables forbidden to be consumed prior to the separation of sacred gifts that he has, and says, ‘Behold their heave-offerings [come] from these fruits that I have set aside for this purpose.’
+ואם אבדו – He went to check them and found that they had become lost.
+הרי זה חושש – for these selfsame eatables forbidden to be consumed prior to the separation of sacred gifts, which he had legally fit for use by giving the priestly dues with the promise of those. And if he did not eat them, he must separate [tithes] from them, lest when he says: ‘Behold their priest-due is with the fruit that I have set aside’ have already become lost.
+מעת לעת – of being examined. And when he checked them and found them to be lost, he fears lest from yesterday at that particular time they had been lost, and if he had designed them as tithes in the midst of the time period of twenty-four astronomical hours over other fruit. He must separate from them [tithes] out of doubt, and more than this, the Rabbis were not stringent to fear, but they rely upon the presumptive continuance of an actual condition until evidence of change is produced.
+בודקין את היין – that he left it to [have tithes] separated out, he must check it, lest it soured, since we don’t offer heave-offerings from wine that had soured.
+בקדים של מוצאי החג – since when the east wind blows at the conclusion of the festival [of Sukkot].
+בשעת כניסת המים – when they are like the white bean (see Mishnah Kilayim 1:1), they are called half-ripe fruit (i.e. grapes). But when the moistness enters and grows in it when one is able to store away from them a bit, that is at the time when the water enters. Another explanation: When they were crushing the grapes when they were half-ripe, and putting water into it, and making vinegar to make it subject to setting aside sacred gifts. And the Halakha is according to Rabbi Yehuda.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+השולח גט והגיע בשליח – for he had not intended to pursue after him to overtake him, but rather, when the agent got detained along the way and he [the husband] was on the path to there and saw him and nullified the Jewish bill of divorce, even so, it is nullified. And we don’t say that he intended to merely cause suffering, for if he had intended to nullify it, he (the husband) would have pursued after him.
+אינו יכול לבטלו – that comes to teach us that even though we saw him that he ran after him to nullify it, we don’t say that this matter was revealed retroactively that he (i.e., the husband) had revoked the Jewish bill of divorce. For where a person gives a Jewish bill of divorce to his wife for a time or on condition, or says to her, “Behold this is your Jewish bill of divorce from now or from this [particular] time”; or if the specific condition had been fulfilled, and if he did not say to her “from now” – even if after her Jewish bill of divorce had reached her hand, he can annul it.
+
+Mishnah 2
+
+בראשונה – He would not nullify it in the presence of the woman nor in the presence of the agent, but in the place where he is standing, he would nullify it in the presence of three [judges].
+מפני תקון העולם – that the agent who does not know of the matter would bring it to her and she would [as a result] marry [again] through it. And on the strength of the ordinance of Rabban Gamaliel, we flog whomever nullifies the Jewish bill of divorce [in a Jewish court in another place] or issues a protest/ declaration before witnesses against a forced or unduly influenced action concerning the Jewish bill of divorce.
+בראשונה היה משנה שמו ושמה – when he (i.e. the husband) had two names – one here (in the land of Israel) and another abroad, he would divorce her with the name common used in the place where the Jewish bill of divorce was written, and he would not be exacting to write both [names].
+מפני תיקון העולם – so as to not cast aspersion on [the legitimacy of] her children from the second [name of her] husband, to say, that her husband didn’t divorce her for that is not his name. And a person who is known by two names in two [different] places, one in the place where [the Jewish bill of divorce] was written and another in the place where it is delivered/given, she is not divorced until the name of the place where [the Jewish bill of divorce] is delivered/given, and the name of the place where it was written with it. But, if he was known by two names in one place and he wrote [in the Jewish bill of divorce] (only) one of those names, post facto, the Jewish bill of divorce is valid. However, ab initio, one must write both of [the names] and where he changed his name or her name in the Jewish bill of divorce, even though he wrote after it, “and every name that he has,” the Jewish bill of divorce is null and void.
+
+Mishnah 3
+
+אין אלמנה נפרעת – Her Ketubah/Jewish marriage contract
+מנכסי יתומים, אלא בשבועה – she had not been made the recipient of anything
+נמנעו מלהשביע – because she is preoccupied before the orphans, she provides herself with a legal permission to take an oath that she had not taken anything. But even though she took a small amount, she believes that she is taking it as payment for her trouble [involved], but it is not for the paying off of the obligations [owed her] from her Jewish marriage contract.
+התקין רבן גמליאל שתהא נודרת ליתומים כל מה שירצו – such as קונם/taking upon myself a vow of abstinence from kinds of food if I have derived benefit from my Jewish marriage contract.
+וגובה כתובתה – but if she married to another [man] prior to being made by the orphans to take a vow, and if they made her take a vow after she got married, lest her husband makes her take a vow, How should do this? They make her take an oath imposed by the Rabbis outside of the court for which her punishment would not be great, and she collects her Ketubah/Jewish marriage contract after she has married. But, if she comes to collect [the value of] her Ketubah before she marries another [man], it is up to the orphans [as to what to do]: if they want, they have her take an oath outside of the court or make her take a vow in court.
+העדים חותמים על הגט מפני תיקון העולם – It refers to both [the witnesses signing on the Jewish bill of divorce as well as the widow taking a vow before the orphans before collecting the value of her Jewish marriage contract], concerning a widow who takes a vow to the orphans on whatever they want, for the sake of the social order, so that women can marry their husbands without worrying about losing the value of their Ketubah. But concerning the witnesses who sign the Jewish bill of divorce for the sake of the social order, for since it is the witnesses to the delivery [of the Jewish bill of divorce] that effect the divorce, for the witnesses in whose presence the Jewish bill of divorce is delivered to the woman are the essential [aspect] of the divorce. It would not have been necessary for witnesses to sign the Jewish bill of divorce, other than for the sake of the social order, for we are concerned lest one of the witnesses before whom the Jewish bill of divorce was delivered would die, and that the bill of divorce in her hand without witnesses would be like a mere potsherd.
+הלל התקין פרוזבול – for he [Hillel] saw that the people were prevented from making loans to one another and they violated what is written in the Torah (Deuteronomy 15:9): “Beware lest you harbor the base thought, [the seventh year, the year of remission is approaching…’],” he [Hillel] ordained the Prozbul. And this is the body of the Prozbul: “I hand over to you, so-and-so and so-and-so, the judges that every debt obligation that I have with so-and-so, I will collect it whenever I want.”
+
+Mishnah 4
+
+עבד שנשבה ופדאוהו – Other Israelites [redeemed him] after his master had despaired of recovering him [of getting him back from captivity].
+אם לשום עבד ישתעבד – to his second master.
+לשום בן חורין לא ישתעבד – No to his first master nor to his second master. Not to his second master, that behold for the sake of become a free person, he would be redeemed; not to his first master either so that everyone would subject himself to the army and remove himself from his master.
+
+אפותיקי – Here you would stand. From this, you will collect your lien and not from another place.
+ושחררו – his first master
+שורת הדין אין העבד חייב כלום – to his second master, for the manumission that the first master freed him removes him from enslavement.
+אלא מפני תקון העולם – lest his second master would find him in the market and say to him: “you are my servant and cast aspersion on the purity of his children.
+כופין את רבו – The second [master], and make him (i.e., the slave) a free man. And the slave should write a document of liability regarding his worth, that is to say, according to what he would be worth to be sold in the marketplace, not according to the liability if the liability was greater than his monetary worth.
+רשב"ג אמר אין העבד כותב – [the slave does not write] a document of liability, for he is not liable for anything., but the first master who damaged his servitude, he is the one who must pay his worth, for the one who damages the servitude of his fellow is liable and the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 5
+
+מי שחציו עבד וחציו בן חורין – such as a slave of two partners, who was freed by one of them. Alternatively, his master received from him half of his financial worth, and freed that half on account of those funds.
+תקנתם את רבו – who is not lacking for anything
+לישא שפחה אינו יכול – because of the side of “freedom” within him.
+בת חורין אינו יכול – because of the side of enslavement within him.
+כופין את רבו ועושהו בן חורין – And the same law applies if he was the slave of one-hundred partners and one of them freed him; we force all of them to free him.
+
+Mishnah 6
+
+בן חורין – if he fled from the heathen, or the or the court fined him [i.e., the original owner] to redeem him from the heathens, as we said – we force him to redeem him and after he has redeemed him, he does not free him, and this is a fine of the Sages, because he releases him from the commandments. And similarly, if he [i.e., the master], sold him outside of the Land [of Israel], he [i.e., the slave] goes free, since he took him outside of the Land of Israel.
+מפני תקון העולם – they would not surrender the heathens themselves [to the authorities] to increase and bring captives when we see that they are selling them for more than their worth.
+אין מבריחין את השבויין מפני תקון העולם – lest they arouse to anger the captives who will eventually come into their hands and place them in chains and put them on the splints of his legs.
+רבן שמעון בן גמליאל אומר מפני תקנת השבויין – Rabban Shimon ben Gamaliel has not been concerned about the future as a captive, other than with those who are currently in captivity with him. If there is no other captive than him alone, we force him [to free him] and we are not concerned here about the decree of other captives when there are no others with him. And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 7
+
+משום שם רע – talk casting aspersion against her [on account of] unchastity
+משום נדר – that she took an vow and he [i.e., her husband] said: It is impossible for me [to be married] to a woman who takes vows.
+לא יחזיר – And even if it were found that the words [against her] were false, or that the vow was released by a Sage, lest she go and marry another and it is found that the words of aspersion against her [on account of] unchastity were found to be false, and that her vow would be released by a Sage, and she would not be considered unrestrained in taking vows, and he [i.e. the husband] would say: If I had known that this was the case, even if they gave me one-hundred Maneh, I would not divorce her, and the Jewish bill of divorce would be considered void and her children would be illegitimate. Therefore, we say to him: Note that one who dismisses his wife because of an evil name or because of a vow cannot remarry [her] ever. And because of these words, he completes her divorce’ and no one is able to further disgrace her through immorality.
+רבי יהודה אומר: כל נדר שידעו בו רבים לא יחזיר – Rabbi Yehuda thinks that the reason that what the Rabbis said – that a person who dismisses {i.e, divorce) his wife because of a bad name or because of a vow, should not remarry her in order that Jewish women should not be loose in moral conduct or in vows (Gittin 46a), and because of this, it is stated that a vow that the public knew about – ten or more Israelites [involved], there is greater licentiousness, and they fine her and he cannot remarry her. But, if the public did not know about it, there is no licentiousness at all and they do not fine her.
+לא יחזיר – since Rabbi Meir thinks that the reason is because of moral corruption. Therefore, a vow which cannot be annulled but that a Sage can release it, he [i.e., the husband] can corrupt the Jewish bill of divorce after she has married another [man] and say: If had known that a Sage can release it [the vow, I would not have divorced her.
+ושאינו צריך חקירת חכם – but rather he can annul it [the vow] and there would be no need for the Sages to prohibit him from remarrying her, because he is not able to damage her and say, “If I had known etc.,” for it is an open vow and he can either annul it or not annul it.
+לא אסרו זה – that requires the study of a Sage [to find the means of absolving the vow to permit him] to remarry [her].
+אלא מפני זה – that it is not necessary, for had it been necessary, we would not have to worry about disgracing her by immorality, since he would not be able to say: Had I known that a Sage can release it [i.e., the vow] , I would not have divorced [her], for we testify that even though this is the case, he would divorce her, and a man does not want to have his wife despised/humbled in the Jewish court in front of a Sage where she would go to the court and make petition about her vow, but because a vow that does not require a Sage [to release her] and the husband can annul it, they forbade all of them so that he would not say: “If I had known that I could annul it, it would not have divorced her.”
+א"ר יוסי ברבי יהודה כו' In the Gemara it explains that the Mishnah is deficient (i.e., missing something) and it should be taught as follows: What are we speaking about: When she made the vow, but if he made the vow that he would divorce her and he divorced her, he may remarry her and we don’t worry about her degeneracy.
+ואמר ר' יוסי ברבי יהודה: מעשה נמי בצידן באחד שאמר לאשתו קונם אם איני מגרשך – that is to say, that all the fruit that is in the world will be forbidden to me if I do not divorce you, and he divorced her, but the Sages ruled leniently to him that he may remarry her.
+מפני תקון העולם – that is to say, that the Sages did not say that a man who divorces his wife because of a vow should not remarry her other than because of the sake of the social order for we fear for moral degeneracy, but that does not belong other than on account of a vow she took , but if he took a vow, and there is nothing here [concerning] the sake of the social order, they permitted him to remarry her. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 8
+
+רבי יהודה אומר לא יחזיר – Lest she marry [another man] and give birth [to a child] and he (i.e., the first husband] would say: had I known that this is the case, even if they would have given me one-hundred Maneh, I would not divorce you.
+וחכמים אומרים: יחזיר – for they were not concerned for her degeneracy, and in the Gemara, it explains who the Sages are: Rabbi Meir – who stated that we require a double condition and this is what we are dealing with – that he did not make a double condition, for he [i.e., the husband] did not say to her: “You should know that since you are incapable of conception, I am releasing you [from being my wife], and if you are not incapable of conception, it is not a Jewish bill of divorce, and now it is a Jewish bill of divorce even if she is not incapable of conception.
+והיא תובעת כתובתה – a woman incapable of conception has no [rights regarding her] Ketubah/Jewish marriage contract , and now that she was found to not be incapable of conception, she is demanding [payment of] her Ketubah.
+שתיקותיך יפה ליך מדבוריך – that he would say: If I had known that in the end, I would have to give you your Ketubah [payment], I would not have divorced you, and it is found that the Jewish bill of divorce is voided and her children are illegitimate.
+
+Mishnah 9
+
+אין פודין אותו – and he is accustomed to it, such as the case where he sold and resold and sold a third time.
+לוקח ומביא ביכורים – In each year, one must purchase from the heathen the first of its fruits with money and bring them to Jerusalem.
+מפני תקון העולם – so that he not be accustomed to sell land in the Land of Israel to heathens, and if he sold it, he work to return and redeem them.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+הניזקין שמין להם בעידית – Even though that it is from Torah, as it is written (Exodus 22:4): “[When a man lets his lifestock loose to graze in another’s land, and so allows a field or a vineyard to be grazed bare,] he must make restitution (from the best) for the impairment of that field or vineyard.” This Tanna [of our Mishnah] thinks that it is the best field of the one who suffered damage that is spoken of in the Biblical verse, but for the sake of the social order, the Sages said that the one who caused the damage should pay from the best of his property, even if they (i.e., his properties) are better than the best of the one who suffered the damage, in order that we should be careful from causing damage.
+ובעל חוב בבינונית – that from the Torah he does not collect other than from the lowest quality land of the estate, as it is written (Deuteronomy 24:11): “[You must remain outside,] while the man to whom you made the loan brings the pledge out to you.” But it is not the manner of a person to bring out other than the worst of his possessions, but for the sake of the social order, they [i.e., the Sages] said that the borrower pays with his middle-range [property, in order that we not shut the door to borrowers.
+וכתובת אשה בזבורית – for we do not suspect her to shut the door, for more than a man wants to marry, a woman wants to be married.
+ר"מ אומר כו'- The Halakha is not according to Rabbi Meir.
+
+Mishnah 2
+
+אין נפרעים מכנסים משועבדים – such as a borrower who sold his middle-range [property] which was mortgaged to the creditor, the creditor cannot seize it from the purchaser if free-standing property remains with the borrower, and even though they are not other than the lowest level property.
+
+Mishnah 3
+
+אין מוציאין לאכילת פירות ולשבח קרקעות – The one who steals a field and sells it to another [person], who sowed it and caused it to grow and made fruits and the person from whom it was stolen comes and collects it with its fruits from the purchaser, does not pay the purchaser other than the expenses [laid out following the purchase] and the purchaser goes back to the seller and collects the cost of the land from his mortgaged possessions, for he [the thief] sold it to him [the purchaser who was unaware that the land had been stolen] with surety and wrote him a document of sale , and it is a loan document, and the fruit come from free-standing property and not from mortgaged property.
+לשבח קרקעות – and similarly, if the purchase increased the value of the property by planting trees or manuring it or doing similar things.
+ולמזון אשה והבנות – for it is a condition of the Jewish marriage contract, “for you will dwell in my house and be supported from my possessions, and the female issue that you will have from me will dwell in my house and be supported from my possessions, etc., and when they come to claim their food, they do not collect it other than from free-standing property and not from mortgaged [properties].”
+מפני תקון העולם – for they are many which have no limit and no one knows how much they are and one is not able to be careful with this.
+והמוצא מציאה – and returned [the lost object], and the owners say that the entirety was not returned.
+לא ישבע מפני תקון העולם – for if you say that he should take an oath, there are no individuals who deals with the return of lost objects.
+
+Mishnah 4
+
+יתומים שסמכו אצל בעל הבית – to do their work at his direction, for an administrator/guardian had not been appointed for them; but nevertheless, he was like an administrator.
+אפוטרופוס – In the Roman language they would call a father PATER and children [would be called] POTOS. An explanation of APOTROPOS is the father of minor children.
+שמינהו אבי יתומים ישבע – for if not [i.e. if he did not take an oath], that he had benefit from him, he would not have had an administrator, and because of the oath taken, he might shrink from serving as a guardian.
+מנוהו בית דין לא ישבע – as a gratuitous favor, as he does this for the Jewish court to accept their words and to trouble himself without pay, and if they bring a dispute [by requiring that] he take an oath [that he was faithful to his task], he can shrink from it [i.e., becoming a guardian].
+אבא שאול אומר חילוף הדברים – if he court appointed him, he should take an oath, since the benefit [he receives] has a voice that he is an honorable person [by not stealing from the funds in his care] for the Jewish court relies upon him and because of the oath taken, he will not shrink [from his duties in becoming a guardian]; [on the other hand], if the father of the orphans appointed him, he should not take an oath, as it is a gratuitous favor that he does for him to go to the trouble [of caring for] his children, and if they were to raise a dispute against him [by requiring that] he take an oath, he would shrink from his duties [of serving as a guardian]. And the Halakha is according to Abba Shaul.
+המטמא – [he defiles] the pure objects of his fellow.
+המדמע – he mixes the heave-offering/sacred donation for the Kohanim with unconsecrated foods and causes it to lose value, as it is necessary to sell it to the Kohanim cheaply.
+המנסך – mixing wine poured for libations with kosher wine and it is forbidden to derive benefit [from it].
+במזיד חייב – but by law, he would be exempt, for damage that is not discernible in the object itself is not itself called damage (see Talmud Gittin 53a), but for the sake of the social order [we do not do this], so that every person would not go and defile his fellow’s pure objects, and say that I am exempt.
+הכהנים שפיגלו – [because of an improper intention in the mind of the officiating Kohen making] the sacrifices [rejectable] in that they slaughtered [the animals] and sprinkled their blood with the thought of eating from them at an inappropriate time, and it as not acceptable to the owners [of the sacrifices].
+מזידים – that they knew that they would be invalid by doing this.
+חייבים – to pay their value to the owners, for they would have to bring other [sacrifices]; alternatively, it is a donation and is not obligated for indemnity payment. Nevertheless, it is difficult in his eyes that he would not make the sacrificial offering, for he was requested to bring a gift.
+
+Mishnah 5
+
+על החרשת שהשיאה אביה – and even though she is a completely married woman, for her father had received her betrothal when she was a child/minor, even so she goes free with a Jewish bill of divorce and receives her Jewish bill of divorce while she is deaf-mute; and even though she lacks “knowledge,” since a woman is divorced against her will, therefore, we don’t require “knowledge.”
+וכל קטנה בת ישראל שנשאת לכהן – and she is an orphan, and her marriage is not valid other than according to the Rabbis.
+שאוכלת בתרומה – according to the Rabbis, for we do not make the decree that [eating] Terumah/heave-offering according to the Rabbis is like [eating] Terumah of the Torah-law.
+מריש – beam
+בירה – a large house
+מפני תקנת השבים – for it you require him [i.e., the thief] to take down (literally, “exterminate”) his home (or an entire group of buildings) and return the [stolen] beam itself (see Talmud Gittin 47a), he would be prevented from repenting.
+שלא נודעה לרבים – that t was stolen
+שהיא מכפרת – and there is no need to bring another.
+מפני תקון מזבח – so that the Kohanim will not be sad that they unconsecrated meat that was slaughtered in the Temple courtyard, and it would lead to the altar being void, that they were prevented from performing the Temple ritual.
+
+Mishnah 6
+
+לא היה סקריקון – a murdering heathen, that is do say, that they did not adjudicate the law concerning the purchase of confiscated property (see Talmud Gittin 55b) to say that whomever purchases Jewish land from a murdering heathen, will be liable to adjudicate with the owners.
+משעת הרוגי מלחמה – At the time when the decree was difficult for the Jews [that they would be] killed during warfare, for a person who buys from him at that time, his purchase is valid, and there was no need to adjudicate with an Israelite who owns the land, since as a result of unavoidable compulsion where an Israelite would complete a sale to the heathen murderers, and we hold (Talmud Bava Batra 47b): “If a person consents to sell something through fear of physical violence (literally, “if they hang him and he sells”), the sale is valid.
+אבל מהרוגי המלחמה ואילך – when there was no decree to be killed, they adjudicated the law concerning the purchase of confiscated propery, to say that when he purchases it from him, they should do a judgment with the owners as it is explained in the Mishnah.
+מקחו בטל – for as we say that he did it out of fear.
+לקח מן האיש – land that is designated for his wife’s Ketubah.
+מקחו בטל – for she said that I did it only to gratify my husband (but did not mean to sell – see Talmud Ketubot 95a).
+נותן לבעלים רביע – that they estimated, for the heathen murderers which it had come into his hand without paying for it, he bought [the confiscated field] for one-fourth less than its real value.
+
+Mishnah 7
+
+רומז ונרמז – what her [i.e., the deaf-mute] gesticulates or that others gesticulate to him and is satisfied by it, everything exists. Gesticulation is with one’s hands or with one’s head. Mimic intimation [is accomplished] by the curving of the lips, as it says (Job 5:16): “[So there is hope for the wretched;] the mouth of wrongdoing is stopped.” But mimic intimation is not recognized as is gesticulation.
+במטלטלין – if he sold movables, and the Halakha is not according to Ben Beteira.
+הפעוטות – minors at the age of seven or eight, if he is sharp/bright and knows the nature of business relationships, or if he the age of nine or ten and is not so sharp.
+מקחן מקח וממכרן ממכר במטלטלין – and their gifts are gifts, whether it is a gift of a healthy individual or the gift of someone on his death-bed, whether it is a large gift or a small gift.
+
+Mishnah 8
+
+כהן קורא ראשון – When they are equal in wisdom, but if the Israelite is greater in wisdom, he precedes the Kohen and the Levite (see Mishnah Horayot, Chapter 3, Mishnah 8) for a Sage who is illegitimate comes before a High Priest who is an ignoramus. The law is the law of the Gemara, but today it is the practice that the Kohen, even if he is an ignoramus, comes before a great Sage who is an Israelite.
+מפני דרכי שלום – that from the Torah, a Kohen can give permission to whomever he wishes that would read from the Torah before him, but for the sake of the social order, they said that he [i.e., the Kohen] should read first and not give permission to another to read [before him], so that it doesn’t come to wrangling. But if there is no Kohen there, the cord has been severed and a Levite should not read second, other than according to his importance. And there are those who say that the Levite should not [in this case where there is no Kohen] read (i.e., called up to) the Torah at all and this is the custom.
+מערבין בבית ישן – members of a courtyard who are accustomed to place their Eruv (contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all – whereby the carrying of objects on Shabbat from one to another and across the court are permitted) in one [particular] house, should not change their place to place it in another house.
+מפני דרכי שלום – that people who are accustomed to see the Eruv in the same house, [and] now that they don’t see it, will say that they are carrying [on the Sabbath] without an Eruv, and there is suspicion.
+בור שהוא קרוב – to one who finds a canal that comes from the river.
+מתמלא ראשון – and afterwards the lower ones are filled.
+מצודות חיה – that lack a receptacle where he acquires his utensils (?)
+יש בהן משום גזל מפני דרכי שלום – and is not removed by the judges
+רבי יוסי אומר: גזל גמור – According to the Rabbis and is removed by judges. However, Rabbi Yosi admits that it is not theft according to the Torah, to transgress with a negative commandment. But the Halakha is not according to Rabbi Yosi.
+המנקף – cut off/sever, like Isaiah 10:34: “The thickets of the forest shall be hacked away with iron…”
+
+Mishnah 9
+
+החשודה על השביעית – to guard/preserve the seventh year fruit and hide them from removal [of the fruit] (in the third and sixth years of the Sabbath period) and beyond.
+לא תבור ולא תטחון עמה – to assist her, since it is forbidden to help with his hands those who sin while they are sinning.
+לאשת עם הארץ – who is suspect regarding tithing
+ובוררת וטוחנת – since most ignoramuses do tithe
+אבל משתטיל המים – in the dough
+לא תגע עמה – since when she rolls it, it becomes liable for setting aside Hallah (i.e., the piece of dough taken off, thrown into the oven and burned), and she becomes defiled through impure utensils , which had become susceptible to receive impurity; and she who helps her to roll [the dough] is forbidden to cause the Hallah to become impure.
+וכולן לא אמרו כו' – they did not permit them to lend utensils and assist them outside of the time of the sin itself, other than because of the ways of peace.
+ומחזיקין ידי גוים – to tell them that they should strengthen their hands
+ושואלים בשלומם – all the days, even on the days of their holidays, and even though he places the name of heaven on the heathen [but nevertheless] peace is one of the names of the Holy One, blessed be He.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+האומר: התקבל – אם רצה לחזור יחזור – for the Jewish bill of divorce is debt that he has towards her (acting in behalf of a person to the latter’s disadvantage), and we do not do something that will do harm to a person without the other’s knowledge (see Mishnah Eruvin, Chapter 7, Mishnah 11 and Mishnah Gittin, Chapter 1, Mishnah 6).
+לא יחזור – for since she made him equivalent as her agent, behold he is like her hand and and is divorced immediately when he receives from this one [i.e., the husband].
+אף האומרת טול לי גיטי – this is the language of reception. And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 2
+
+צריכה – to bring before us two sets of witnesses
+שנים שיאמרו בפנינו אמרה – to him [i.e., the husband] to receive it [i.e., the Jewish bill of divorce].
+ושנים שיאמרו בפנינו קבל וקרע – And this was taught during the time of religious persecution, where they decreed against [the observance of] the commandments and they would immediately tear the Jewish bill of divorce, so that they should it should not be seen.
+
+או אחד מן הראשונים ואחד מן האחרונים ואחד – a third [individual] who was made a witness with this group and the other group, who joins with them.
+היא ואביה – either she [i.e., the betrothed maiden, between the ages of twelve and twelve-and-one-half] or her father, for she has “a hand,” because she is considered an adult, and her father also has authority to receive it.
+אינה מתגרשת – and even with her father receiving it [i.e., the Jewish bill of divorce], as it is written (Deuteronomy 24:1): “…and sends her away from his house,” [which describes] someone who sends her away but she does not return, excluding [a case] where he sends her away but she returns.
+
+Mishnah 3
+
+במקום אחר פסול – for the husband is strict that it is not his desire that they should cast suspicion upon him there.
+הרי היא במקום פלומי – he [i.e., the husband] is doing nothing more than showing him the place, for there she can be found.
+רבי אליעזר מכשיר – for he holds that he [i.e., the husband] is divorcing [her] of his own free will, there is an intimation that you care for a thing to be exactly as you want it, for she is divorced against her will, and she is merely showing him the place. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 4
+
+הבא לי גטי אוכלת בתרומה – if she is the wife of a Kohen, until the Jewish bill of divorce reaches her hand.
+לאותו מקום – since she said to him (i.e., the agent): you will not be my agent other than “there.”
+ורבי אליעזר אוסר מיד – from when he separated from her. And Rabbi Eliezer, according to his reasoning, who validates [the Jewish bill of divorce] when it is received in a different placer, for he she is merely showing him the place, and from the time that he [i.e., the agent] receives it, she will be divorced from him. Therefore, from the moment that he separated from her presence, she is prohibited [from consuming the heave-offering/sanctified food of the Kohen] lest the husband find the agent outside the city and he receives it [i.e., the Jewish bill of divorce] from him. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 5
+
+כתבו אגרת וכו' – For the Jewish bill of divorce is called a “letter” since [the words] “a letter of divorce” in it [i.e., the Jewish bill of divorce].
+פטרוה לא אמר כלום – perhaps the language of “exempt” and “liable” is being said, to lighten from her the obligations that she is liable for.
+פרנסוה – the language of performing her needs, such as taking out for [the purposes] of [providing] sustenance etc. Therefore, we do not know if these are the needs of the Jewish bill of divorce, that she will not be dependent upon/tied to leviratical marriage (i.e., she cannot marry otherwise until released from him), or [the document is speaking of] the needs of clothing and covering.
+כנימוס – according to law, and we do not know if it is the Jewish law of divorce or the law of [provision of] food and clothing, and similarly as appropriate.
+היוצא בקולר – to be killed as per the law of the kingdom.
+ואמר כתבו – even though he did not say, “give it” [to my wife].
+יכתבו ויתנו – for on account of his fear, he was troubled and did not expound [on his intentions].
+המפרש – on the sea
+והיוצא בשיירא – to the deserts
+המסוכן – the infirm, and Halakha is according to Rabbi Shimon Shezuri
+
+Mishnah 6
+
+ואמר: כל השומע את קולו – and he mentioned his name and the name of his city
+רצה לשחק בה – for since he did not say, “give it”
+מעשה בבריא – The Gemara explains that the Mishnah is deficient and this is how it should be explained: And if his end result is evidence of his [thinking at the] beginning, then it is surely a Jewish bill of divorce. And there is a story also about a healthy individual. And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 7
+
+אמר לשנים תנו גט לאשתי – even though he did not say, “write and give,” they should write [it] on their own, and not tell another scribe that he should write it, nor for witnesses to attest it with their signatures, for the Jewish court did consider that they should command others, but rather [only] on the witnesses, “these are the agents,” “these are the witnesses,.” But if he [i.e., the husband] said to three [individuals]: write and give a Jewish bill of divorce to my wife,” even though they are worthy to serve as a Jewish court, since in public, he said to them, “write,” he did not compare them to a Jewish court, but rather only as witnesses.
+אמר לג' תנו – but did not say, “write”
+הרי אלו יאמרו – to other witnesses to write, affix their signatures nad give it, because they were made into a Jewish court.
+בבית האסורים – in the name of Rabbi Akiba who was imprisoned.
+נומינו לשליח – We said to Rabbi Hanina that we should appoint an agent with regard to this Halakha and to mention it in the Bet Midrash/academy.
+ילמדו – if they do not know how to write [a Jewish bill of divorce], they should learn to write until they can write them on their own.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+מי שאחזו קורדייקוס – that his mind became confused as a result of a devil who reigns over those who drink new wine.
+אין בדבריו האחרונים כלום – And there is no need to return and request another when he was clear-minded once again, but we write the Jewish bill of divorce and rely upon his earlier words. However, as long as his mind is confused, we do not write the Jewish bill of divorce.
+הרכין – tilted/bent
+בודקין אותו – with other words
+הרי אלו יכתבו ויתנו – if he inclined his head over the Jewish bill of divorce an inclination of “yes.”
+
+Mishnah 2
+
+אמרו לו – to a healthy person or to a Sage on his death-bed.
+נכתוב גט לאשתך – that she should not be in need of the husband’s brother (in the case of the husband dying without issue, whose brother enters the estate and marries his wife).
+
+Mishnah 3
+
+זה גטך אם מתי, לא אמר כלום – that implies, when I will die, but there is no Jewish bill of divorce after death.
+מחולי זה – implying – from this illness and onwards, for since he died in the midst of this illness, the Jewish bill of divorce would not take effect until after death.
+מהיום ולאחר מילה גט ואינו גט – we doubt if he had made a condition to her, “from today if I die,” for when he died, the condition was fulfilled, and it follows that it was a Jewish bill of Divorce from the time he gave it [to her]; and if he retracted, it is that retracted from what he said “from today,” for he said, “after death it will be a Jewish bill of divorce,” and that is meaningless, since he did not say, “from today if I die.”
+חולצת – lest it is not a Jewish bill of divorce
+ולא מתיבמת – lest it was a Jewish divorce, and she would thereby the divorcee of his brother, we establish that she is subject to a prohibition which would involve extirpation [for it being violated].
+
+Mishnah 4
+
+לא תתיחד עמו – This one who gave [her] a Jewish bill of divorce and said to her, “from today if I die,” she should not be alone with him, lest that he should come up upon her and she would need a second Jewish bill of divorce, for we are concerned lest he engaged in a sexual act with her for the purposes of betrothal.
+מה היא באותן הימים – This is not referring to the first part of the Mishnah, when he [i.e., the husband] says [to his wife] , “ [you will be divorced] from today if I die.” For this is surely the case that when he dies, the matter is revealed that it would be a Jewish bill of divorce from the time of the giving of [the Jewish bill of divorce] and he who comes upon her, is exempt. But when he says to her [at the time] when the Jewish bill of divorce is delivered, “this is your Jewish bill of divorce, and you will be divorced by it from the time that I am in the world, if I die,” Rabbi Yehuda thinks that this [this takes place] close to [his] death, that it is a [legitimate] bill of divorce, and before this, she is a married woman. But Rabbi Yosi holds that from when he gives her the Jewish bill of divorce, all that time, it is doubtful to us perhaps this is the time close to his death, and it is a questionable Jewish bill of divorce. And even though he lives more, there is no alternative. Therefore, it is doubtful and he who comes upon her {in a sexual act] is liable for special guilt-offering, made when in doubt as to the commission of a sinful act.
+
+Mishnah 5
+
+הרי זו מגורשת ותתן – she is divorced from now – from the time of the receiving of the Jewish bill of divorce, and she is required to give [according to] the condition he made with her. But if the Jewish bill of divorce was lost or torn prior to it being given, there is no need for a new Jewish bill of divorce, for anyone who states "on condition” is like someone who says, “from now.”
+אמר רשב"ג מעשה בצידן – The Gemara explains that this Mishnah is deficient and should be read as follows: If he [i.e., the husband] said to her: “on condition that you give me my suit but his suit was lost, specifically when he mentions it; Rabban Shimon ben Gamaliel states that she should give him its monetary value since the husband only had the intention for his own comfort; and there was an episode in Sidon with one who said to his wife, etc., and the Sages said that she should give him its monetary value, but the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 6
+
+על מנת שתשמשי את אבא, על מנת שתניקי את בני – In the Gemara it is proven that every undefined [period] where the time was not fixed- how much time she should wait upon his father or how long she should nurse his son, it is like specifying one day and the condition is fulfilled if she waits upon his father or nurses his son for only one day.
+כמה היא מניקתו – that is to say, how long is the period of nursing, for she nursed him one day in that time period, the condition has been fulfilled.
+שתי שנים רבי יהודה אומר: י"ח חודש – but if she nursed him after the two year period of the Rabbis was completed or eighteen months according to Rabbi Yehuda, this is not nursing, and the condition has not been fulfilled. But the Halakha is not according to Rabbi Yehuda.
+מת הבן – and she had not nursed him at all
+או מת האב – and she had not waited upon him
+הרי זה גט – for he did not intend through his condition to cause her pain, but rather for his own comfort, and for this, it was not necessary, for if he knew that his father or son would die, he would not have made the condition.
+שלא בהקפדה – even though she did not provoke him to anger , and there was no delay on her part, it is not a Jewish bill of divorce. And all the more so, if he exhibited a temper.
+כזה גט – since she did not cause him to lose his temper and there was no delay on her part, but the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 7
+
+הגיע לאנטיפטרס – The Gemara explains this Mishnah, such as two conditions were made: either I reach the Galilee, immediately it is a Jewish bill of divorce or if I do not reach the Galilee if we delay for thirty days and I do not come, it is a Jewish bill of divorce (i.e., it takes effect), and if not, it is not a Jewish bill of divorce (i.e., it does not take effect). If he went and arrived at Antipras which is at the end of the land of Judea and returned prior to thirty days, the Jewish bill of divorce is nullified, for he did not arrive in the Galilee and did not stay there for thirty days. And similarly if…
+היה הולך מגליל ליהודה והגיע לכפר עותנאי – which is at the edge of the border of the Galilee, for he did not go abroad nor did he stay there for thirty days.
+
+כל זמן שאעבור מנגד פניך ל' יום – By my staying there thirty days, I have been out of your sight, then it will be a Jewish bill of divorce.
+והיה הולך ובא וכו' – And afterwards, when he will tarry there for thirty days, he will be out of her sight, and it will be a Jewish bill of divorce. But we do not say that since, from the beginning, he was coming and going, for we suspect lest he appeased a quarrel between them, and the Jewish bill of divorce was nullified, that in the aftermath, he did not cohabit with her at the time when he was coming and going , we do not suspect that perhaps he appeased [her], but when he fulfills his conditions and tarries for thirty days with him being out of her sight, it is a Jewish bill of divorce. And in the Gemara, it is maintained [that this refers to] when he says at the time of [making] the condition, “on the condition of this, I deliver the Jewish bill of divorce” – that she will be trustworthy to me like one-hundred witnesses as song as she says that I did not come and cohabit [with her] and that I appeased [her]. And such is the Halakha, for if he did not say this at the time of the condition, we suspect lest the husband will comeand raise a complaint and say that I appeased [her].
+
+Mishnah 8
+
+אינו גט – but since he did not say, “from now,” it implies that after twelve months it would be a Jewish bill of divorce, and behold, he died within that time period, and she would need her dead husband’s brother [if they had no children in their marriage while he was alive] to marry her.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+הזורק. הרי זו מגורשת – As it is written (Deuteronomy 24:1): “…[and he writes her a bill of divorcement], hands it to her...,” and since it is not written, “and in her hand he should give it,” implying nevertheless, “and he gives,” whether in her court or in her garden or in her enclosure. And [it means] that she is standing at the side of her house or at the side of her courtyard.
+קלתה – a utensil in which women place yarn and needles/pins.
+הרי זו מגורשת – and even if she is inside his house, for the place of her lap and vase-shaped basket is acquired by her, for a man (i.e., husband) is not stringent regarding the place of her lap or on the place of her vase-shaped basket.
+
+Mishnah 2
+
+או שמצאתו מאחוריו – the Jewish bill of divorce was on his back and he curved his back towards her so that she could take it.
+אינו גט עד שיאמר טלי גטך – and he said [to her]: “take your Jewish bill of divorce,” however, it is a Jewish bill of divorce. But if the Jewish bill of divorce was on the ground, or on his back or or his body and he did not curve his back nor presented his body to her in order that she could take it, even if he said: “take your Jewish bill of divorce,” it is not a Jewish bill of divorce.
+קוראה והרי היא גיטה – and when she reads through it, he sees that it is her Jewish bill of divorce.
+קרוב לה מגורשת, קרוב לו אינה מגורשת – All the while that she is able to guard it, and he is unable to guard it, this is what is “close to her,” and all that she is unable to guard, but he is able to guard, it is “close to him.” Both of them are able to guard it or both of them are unable to guard it, this is half-and-half, and regarding a Halakhic decision, she is not divorced until the Jewish bill of divorce reaches her hand or her domain.
+
+Mishnah 3
+
+אמר לו בעל חובו: זרוק לי חובי – In the Gemara we establish it for when the creditor says, throw me my debt (the monies owed by the debtor) in the [manner similar to the] nature of Jewish divorce, and since he [i.e., the creditor] said this to him [i.e., the borrower], this obligation of indebtedness has the same [format] as the law the law of Jewish divorce, for if the borrower threw it closer to the creditor, and it [became] lost , the borrower is acquitted and he is not liable to pay [again], but if it landed closer to the borrower, he is liable to pay. But if the creditor said to him: throw me my debt and it shall be dismissed, since he threw it to him in any matter, he is exempt.
+לאויר הגג – wherever there is a gap of less than three handbreadths near the bottom of the roof, it isd considered a “Lavud” – the legal fiction of considering separated parts as united.
+מרשות הגג – if it left the divided off space of the roof and entered into the partition of the space where it is standing (serving as a legal fiction – as if one of its broadside were prolonged to form a partition).
+או נשרף הרי זו מגורשת – the throwing of the Jewish bill of divorce into the courtyard preceded its being burned in the airspace of the courtyard, for if it had been burned in the courtyard first, in principle, from the beginning, it was being tossed into the fire, and she is not divorced.
+
+Mishnah 4
+
+בגט ישן – He [i.e., the husband] wrote to divorce his wife and after the Jewish bill of divorce had been written, he was [found to be] alone with her. The School of Shammai holds that we do not say that there is a decree lest people would say that her Jewish bill of divorce came before her children [arrived] lest the [delivery of the Jewish bill of divorce] is delayed a year or two [years] between the writing and the delivery, and she will have had children from him in the midst of that time and afterwards, will divorce her with it; and when people will see the date of the Jewish bill of divorce which is prior to the birth of her son, people would think that he [i.e., the husband] gave her the Jewish bill of divorce at the time it was written, and there would be a discredit [to her] as [people] would say that the children were born from a “free” (i.e., unmarried) woman, and the Halakhic decision is that a person should not divorce his wife with an “old Jewish bill of divorce.” But if the husband divorced her and then went to another country, she may ab initio, remarry through this.
+
+Mishnah 5
+
+כתב לשם מלכות שאינה הוגנת – If he was in Babylonia and wrote “for Heshbon in the years of the kingdom of Edom” where there is no such kingdom in the place where the Jewish bill of divorce is written, she should go free [with a corresponding Jewish bill of divorce, if she married on account of the “Jewish bill of divorce” that she received from the first one] from this one and that one, and it is called “The Kingdom of Edom,” a kingdom which is not corresponding to/befitting it, which lacks a form of writing and a language.
+אי שכתב מלכות מדי – since it is necessary to write the name of the kingdom of the state in which the Jewish bill of divorce is written , out of concern for the peace of the kingdom, so that they will say, “we are important in their eyes where they write their documents in our names.
+תצא מזה ומזה – if she married via the Jewish bill of divorce [that she had received], she should go free from the first [marriage] as well as from the second [marriage].
+ואין לה לא פירות ולא בלאות וכו' – Our entire Mishnah is explained in the Tractate Yevamot in the chapter “The Great Wife” (Chapter 10, Mishnah 1).
+והולד ממזר מזה ומזה – Our Mishnah [is according to] Rabbi Meir, who said that he who deviates from the coinage that the Sages formulated in [the realm of] Gittin/Jewish bills of divorce, the offspring are illegitimate/Mamzerim but this is not the Halakha.
+
+Mishnah 6
+
+כל העריות שאמרו צרותיהן מותרות – fifteen rival wives (see Tractate Yevamot, Chapter 1, Mishnah 1) that the Sages say that [married severally to the brother of a man with whom marriage is forbidden] cause the exemption from levirate marriage [and from the removal of the shoe] (of their associates and eventually the associates of their associates] to marry in the market place without the removal of the shoe.
+הלכו הצרות – of women forbidden to a man on account of consanguinity
+ונשאו – in the marketplace
+ונמצאו – these women forbidden to a man on account of consanguinity אילוניות – And the matter was discovered that they were betrothed in error to the dead man, and it was found that these were not their associates and that these women forbidden to a man on account of consanguinity were not exempted from the ceremony of her removing the shoe of her dead-husband’s brother who refused to marry her.
+תצא מזה – from the husband that she had been married to and from the Yabam (the brother of the dead-husband, since she had had no issue from her husband). -
+וכל הדברים האלו בה – And in [Tractate] Yevamot, we establish it according to Rabbi Akiba who said that there is are illegitimate children from the violation of negative commandments, but it is not the Halakha.
+
+Mishnah 7
+
+ונשאת לאחר – since we establish for us that the sexual act of the one exempts her associate co-wife.
+ונמצאת זו – who had been married by the dead-husband’s brother was found to be incapable of bearing children, her act of marrying her dead-husband’s brother is not effective, and she did not exempt her associate wives and went to the marketplace to get married without the ceremony of the removal of the shoe of her dead-husband’s brother [who refused to marry her].
+תצא מזה ומזה – [she should leave] this husband and from her first brother-in-law.
+
+Mishnah 8
+
+כתב סופר גט לאיש – [in order to] divorce his wife with it [the Jewish bill of divorce]
+ושובר לאשה – [the receipt] that she will deliver to her husband when he has paid off her Ketubah.
+וטעה הסופר – when he delivered the documents to them
+ונתן גט לאשה ושובר לאיש – and they (i.e., the now-supposedly former husband and supposedly former wife) delivered [the appropriate documents] each to the other, and she went and married [someone else] thinking that this was the Jewish bill of divorce that her husband delivered to her and this one (i.e., the husband) thought that his wife had delivered him the receipt. And Maimonides has the reading: “and he (i.e., the scribe) gave the Jewish bill of divorce to the man and the receipt to the woman, and he explains [the word] “ונתן /and he gave” that he (i.e., the scribe) thought that he gave the Jewish bill of divorce to the man and the receipt to the woman but [in reality] he did the exact opposite, and this is [a] forced [interpretation].
+אם לאלתר – all the while that she did not marry, the Jewish bill of divorce left the hands of the husband
+אינו גט – and she requires a new Jewish bill of divorce
+ואם לאחר שנשאת – behold, this is a [legitimate] Jewish bill of divorce
+לא כל הימנו – Everything is not according to the words of the first husband to believe him.
+לאבד זכותו של שני – [of the second husband] that she married, for we say that there was a conspiracy between them and they switched the documents after she had married. And the Halakha is according to Rabbi Eliezer
+
+Mishnah 9
+
+ולנה עמו בפונדקי – and there are witnesses testifying of the privacy between a man and a woman there but there are no witnesses there for the actual sexual act. The School of Hillel holds that the witnesses testifying to the privacy between a man and a woman are the very same individuals who testify about the actual sexual act, for the presumption is that nobody wants to make his intercourse with a woman one of prostitution (but wants to make her his wife thereby –see Talmud Ketubot 73a), for he has betrothed her with his sexual act. And the School of Shammai holds that they don’t say that the witnesses testifying the privacy between a man and a woman are not the very same individuals who testify about the actual sexual act, until she demonstrates that she has engaged in sexual relations.
+גט קרח – [a Jewish bill of divorce that lacks signatures on each of its folds] – that its folds are greater than its witnesses (see the next Mishnah for this definition), for the Rabbis decreed a folded [bill of divorce] document because of impetuous Kohanim who would suddenly write a Jewish bill of divorce for their wives and then regret it and they would not be able to restore them [as their wives] (since Kohanim are prohibited, according to the Torah, to marry a divorcee), and they (i.e., the Rabbis) decreed for them a folded Jewish bill of divorce, which is not easy to write quickly, lest while it is [being written], he becomes appeased. Hence, they write one or two lines and wrap them on the blank part and sew it/fasten it and one witness affixes his signature on the outside part of the fold, and then he returns and writes two or more lines from inside and folds them on the blank part, and the other witnesses affixes his signature on the outside part of the fold, and similarly [for] the third witness. But if there is a fold that is binding them without the signature of a witness from the back, it is a Jewish bill of divorce lacking signatures on each of its fold and is invalid. For by definition, for the number of folds should be the number of witnesses, ab initio, for we are concerned that perhaps the husband said to them: “you will all affix your signatures,” but one witness did not affix his signature, and if the woman married with this Jewish bill of divorce, she should leave both this one (i.e., her new husband) as well as that one {i.e., her former husband). And all of these foregoing conditions apply to her. And our Mishnah is according to Rabbi Meir who said that whomever changes from the formula that our Sages established (see Talmud Gittin 5b), In Jewish bills of divorce, the offspring are illegitimate. But this is not the Halakha.
+
+Mishnah 10
+
+הכל משלימין עליו – and even a slave, and even someone who is ineligible to provide testimony on account of sin.
+אלא קרוב שהוא ראוי להעיד בעדות אחרת – for he doesn’t have disqualification to give testimony other than for those near. But a slave or a thief cannot. A slave, - perhaps he will come to bring up genealogical connections; and a thief, perhaps he will come to say that he effectuated repentance; but someone related, everyone knows concerning him that he is a relative, and the Halakah is according to Ben Nanas that anyone may complete it. Nevertheless, only one ineligible witness may affix his signature upon it, and all the rest, require that all of them are valid [witnesses].
+
+Chapter 9
+
+
+
+Mishnah 1
+
+המגרש...רבי אליעזר מתיר – The reason of Rabbi Eliezer, as is written (concerning the laws of the Kohanim) (Leviticus 21:7): “nor shall they marry one divorced from her husband. [For they are holy to their God].” Even if they were not divorced from other than their husband, since he said to her: You are divorced from me, but you are not permitted to all [other] men, is for she is forbidden to the priesthood. So we see that it is a Jewish bill of divorce, and here she is permitted to any men except from this, she is permitted to others.
+וחכמים אוסרים – since they say that the prohibition of the priesthood is different. For the Biblical verse has increased for them (i.e., the priesthood) additional commandments, and even though that the Jewish bill of divorce would make her ineligible to the priesthood, it would not be a Jewish bill of divorce that would permit her to others. And the Halakah is according to the Sages. But the Rabbis did not forbid other than when he said: “You are permitted to all other men other than so-and-so.” The Rabbis admit that it is a Jewish bill of divorce in that it permitted her to all men through the delivery of the Jewish bill of divorce, but that he made a condition with her that she would not marry that particular individual, for it would be like other kinds of conditions in general. But the Rabbis forbade the one who divorces to say: “Behold, this is your Jewish bill of divorce on the condition that you should marry so-and-so,” so that they would not say that they give their wives to one another as gifts. And every condition that a person makes with regard to a Jewish bill of divorce prior to the writing of the Jewish bill of divorce, even though the condition is not written within it, the Jewish bill of divorce is invalid, but after it was given to her in her hand, he can make whatever condition he wishes to make.
+
+Mishnah 2
+
+אלמנה לכהן גדול – since the betrothal takes legal effect when violating negative commandments, for in those [mentioned in the Mishnah] do not take legal effect due because of the prohibition of marital state within it; It is to be forgotten if he left it in the Jewish bill of divorce.
+
+Mishnah 3
+
+גופו של גט – the essence of the writing of the Jewish bill of divorce, such they should write in it.
+ודין די יהוי ליכי מינאי – it is necessary to prove in its interior that via this “book,” he divorces her, for it he not written this in it, people would come to say that through mere speech he divorced her and the document is mere proof. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 4
+
+כתב בכתב ידו ואין עליו עדים – For Rabbi Meir who said that the witnesses who affix their signatures [to the Jewish bill of divorce] make the divorce final, one’s signature is considered like one-hundred witnesses. But for Rabbi Eliezer who says that the witnesses who deliver [the Jewish bill of divorce] make the divorce final, since it is his handwriting, and the Biblical text reads (Deuteronomy 24:1): “and he writes [her a bill of divorcement, hands it [to her]…,” and even though the witnesses who deliver the [Jewish bill of divorce] are not valid from the Torah and the Sages invalidated it lest they come to make it fit through the writing of the scribe.
+ואין בו זמן – for the date is an ordinance of the Rabbis, whether because of the usufruct or because lest he is partial over his sister’s daughter, as we said in the second chapter.
+ואין בו אלא עד אחד – there is, according to the one who says that it refers to his handwriting, and the first part of our Mishnah comes to teach us that even if there is no witnesses [that has signed the Jewish bill of divorce], the child is valid. And here it comes to teach us that even when there is ab initio, one witness [whose signature is affixed], it is not valid. And according to the one who says that it refers to the handwriting of the scribe, even so, the offspring is valid, for the scribe is in place of the second witness.
+תקון עולם – lest the witnesses to the delivery [of the Jewish bill of divorce] die and the husband comes and raises a complaint saying that I did not divorce her. And the Halakha is according to Rabbi Eliezer.
+
+Mishnah 5
+
+שני גיטין שוין – in their names
+הרי השני בטל – for we don’t know whom he is
+כלל – one time for all of them, on such-and-such day of the week, so-and-so divorced this woman and that person divorced the other person.
+טופס לכל אחת – a particular time to each one, on such-and-such a day of the week, a certain man divorced a certain woman and completed [the writing of] the Jewish bill of divorcer. And on such -and-such a day of the week a certain man divorced a certain woman and completed the Jewish bill of divorce, and similarly for all of them. And the witnesses [sign] below at the bottom.
+
+Mishnah 6
+
+כשני דפין שכתבן – on two pages this one on the side of the other, and two Hebrews inscribing their signatures under the first Jewish bill of divorce to under the second [Jewish bill of divorce]. The name of the first witness is under the first [Jewish bill of divorce] and the name of his father is under the second {Jewish bill of divorce], and similarly, the seonc witness underneath him. And afterwards, they went back and had two Israelites who live in the land of Greece, who signed in Greek writing , and the manner of Greek writing is that it goes from left to rightg, so that we would find the name of the witness under the second [Jewish bill of divorce] and the name of his father under the first [Jewish bill of divorce].
+את שהעדים הראשונים נקראים עמו כשר – if the Hebrews who affixed their signatures above, for it is the manner of Hebrew writing that it goes from the right to the left, and we find the name of the witness underneath the right-hand Jewish bill of divorce, and the name of his father underneath the left-hand Jewish bill of divorce, the right-hand [Jewish bill of divorce] is valid. But if the Greek signatures [are found] above, the left-hand [Jewish bill of divorce] is valid, for the names of the witnesses are under the left-hand [Jewish bill of divorce]. And the reason for this is that we suspect lest the latter witnesses swriched their writing to the order/manner of the first set of witnesses, for if the Hebrew [writers] were above , which they go from the right to the left and they affixed their signatures on the right-hand Jewish bill of divorce, when the two Greek [Jews] came to affix their signatures underneath theirs, they also went from the right to the left, like the order of Hebrew writing. And we found that all four of them affixed their signatures on the right-hand Jewish bill of divorce. And similarly, if the Greek [Jews] had affixed their signatures above , lest the Hebrew writers who came after them switched the order of their Hebrew writing, and went from the left to the right, so that it was found that all four of them affixed their signatures on the left-side [Jewish bill of divorce].
+ה"ג עד אחד עברי ועד אחד יוני, ועד אחד עברי ועד אחד יוני באים מתחת זה לתחת זה שניהם פסולין – And the reason is that we suspect lest the Hebrew [writing] witness affixed his signature on the first right-hand side Jewish bill of divorce, according to the manner of Hebrew writing, and the Greek [Jewish] second witness affixed his signature on the second left-hand side Jewish bill of divorce, according to the manner of Greek writing which begins from the left, but the third Hebrew witness, switched the Hebrew writing and also began from the left like the Greek [Jew] before him, and it was found that he too had his signature affixed on the left-side Jewish bill of divorce; but the final Greek [Jewish] witness had his signature affixed in his [normal] manner, from the left to the right, and he too had his signature affixed on the left-side Jewish bill of divorce; hence it was found that three witnesses had their signatures affixed on the left-side Jewish bill of divorce, with only one [witness] with his signature affixed on the right-side [Jewish bill of divorce]. Or the opposite, where the second Greek witness, reversed his writing to the order of Hebrew writing and began from the right to the left like the first Hebrew witness who affixed his signature, and the third Hebrew witness affixed his signature as per his manner from the right-side, and we found that three of them had affixed their signatures on the first right-side Jewish bill of divorce, but the final Greek [Jewish] witness alone affixed his signature as per his manner on the left-hand side Jewish bill of divorce. And because we do not know upon which of them three of them affixed their signatures and which of them only one of them affixed his signature, both [Jewish bills of divorce] are invalid.
+
+Mishnah 7
+
+בדף השני – which near on the width of the scroll
+מן הצד – on the margin on the right side of the Jewish bill of divorce or on he left-hand margin.
+או מאחוריו בגט פשוט – that its witnesses are inside it
+הקיף – attached this one next to that one
+שניהם פסולים – for it is not called “affixing one’s signature” neither with this one or with that one.
+את שהעדים נקרין בסופו – he made a mistake while affixing his signature towards the end, but if the feet of the signature are not facing towards the head, it is valid.
+
+Mishnah 8
+
+כתב סופר ועד – the scribe affixed his signature as a witness , for they had two witnesses, and our Mishnah comes to teach us that we don’t suspect lest the husband did not command the scribe to affix his signature but said to two [individuals]: “say to the scribe and he will write,” and to so-and-so and another person [will be] witnesses and they will affix their signatures to it, and these witnesses were suspect and put to the shame by the scribe who would say: “I am not valid in his (i.e., the husband’s) eyes and I will affix my signature to it without the permission of the husband.” To that we do not suspect.
+חניכתו – the accompanying name of the family
+מעושה – with force
+בישראל כשר – if they forced him in court, such as all of those where they force him to divorce, or that she was forbidden to him, and if they forced him inappropriately, it is invalid, and disqualifies to marry into the priesthood because of the slight resemblance to a Jewish bill of divorce
+ובנכרי – according to law, it is invalid and disqualifies from marrying into the priesthood; and in appropriate, even it does not have the slightest resemblance to a Jewish bill of divorce (by which the woman concerned might be precluded from marrying a Kohen); and whomever is liable to give a Jewish bill of divorce according to the law, and there is no power in the Jewish judges to force him, but when the gentile authorities bind him over and say: do as the Israelites tell you, and he gives the Jewish bill of divorce according to the judges of Israel.
+
+Mishnah 9
+
+יצא שמה בעיר מקודשת – a free woman where a voice went forth about her: “so-and-so became betrothed today to a certain man, and not only an indistinct rumor (see Gittin 89a) but such as where candles were kindled and beds were made, and people would come and go and say,”so-and-so became betrothed today.”
+מגורשת -הרי זו מגורשת – It is referring to the first part of the Mishnah – where this woman upon whom a voice went out that she is betrothed and we are concerned for him and prohibit her to marry anyone other than to that man. And if he returned and a voice went out about her that she is divorced, for that same individual with whom a voice went out that she had become betrothed , she is divorced and permitted to all, for the voice that we were suspect of at first, his receipt is with him.
+ובלבד שלא יהא שם כמתלא – as long as there is not with the voice of [her] betrothal or the voice of [her] divorce providing no reasonable explanation to show how the report may have arisen by mistake.
+
+Mishnah 10
+
+אפילו הקדיחה תבשילו – she burned it by fire or by salt. For the School of Hillel explains ערות דבר/something obnoxious about her (Deuteronomy 24:1) as either obnoxious or something, that is to say, like the rest of offensive [matters] which are not unchastity.
+רבי עקיבא אומר: אפילו מצא אחרת נאה ממנה – And he explains the verse in this way: if she will not find grace of beauty in his eyes, or if he found in her something unseemly, or a matter of something offensive. On each one of these three things, he can divorce her, and the Halakha is according to the School of Hillel
\ No newline at end of file
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@@ -0,0 +1,608 @@
+Bartenura on Mishnah Gittin
+ברטנורא על משנה גיטין
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Gittin
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Gittin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+המביא גט ממדינת הים – All [areas] that are outside of the land of Israel are called, “countries aboard.”
+צריך לומר בפני נכתב ובפני נחתם – There are those who give the [following] reason, because there aren’t Torah scholars found in countries abroad, and they don’t know that one must write the Jewish bill of divorce for [the express purpose of] the [specific] woman. Therefore, the agent states, “it was written in my presence and it was signed in my presence.” And of itself, we ask him [the agent] if it [the Jewish bill of divorce] was written for her sake [alone], and he answers in the affirmative; [on the other hand,] there are those who say that the reason [that he must say that the Jewish bill of divorce was written in his presence and signed in his presence], because caravans [bearing numbers of people] are not found [traveling] from there to here, for if the husband would coביןme and raise a complaint [contesting the legality of the action] saying: “I did not write it,” witnesses would be found to recognize the signatures of those who witnessed [the writing of the Jewish bill of divorce]. But the Rabbis believed the agent as if he were two [witnesses], and furthermore, the complaint of the husband would have no effect.
+בין קדש ובין ברד – (As is written in Genesis 16:14): “[Therefore the well was called Beer-lahai-roi;] it is between Kadesh and Bered.” And the Aramaic (Onkelos) translation of this is: "מן הרקם ומן החגר" .
+אפילו מכפר לודים – which is considered outside of the land of Israel.
+ללוד – which is near it and it is from the land of Israel.
+מהגמוניא להגמוניא – there were in one town two jurisdictions jealous of each other (Gittin 4a).
+
+Mishnah 2
+
+מרקם למזרח – from Rekem until the end of the world to its east is called outside the land of Israel. But Rekem itself is judged as being in the eastern part of the world and not in the land of Israel.
+
+Mishnah 3
+
+ואם יש עליו עוררים – that the husband complains that it [the Jewish bill of divorce] is forged.
+יתקיים בחותמיו – if the witnesses will testify on their own signatures, or other witnesses who recognize their signatures [of the original witnesses], it is valid. And in our times, a person who brings a Jewish bill of divorce whether from the land of Israel or from outside the land of Israel must give it to her [the wife] in the presence of two [witnesses] and must say: ”It was written my presence and signed in my presence.” And if the signatures of the witnesses are recognized in the location where the Jewish bill of divorce is delivered and the Jewish bill of divorce is validated through its signatories, there is no need to say: “it was written in my presence and signed in my presence.”
+ואינו יכול לומר – [it was written in my presence and signed in my presence] for example, that it [the Jewish bill of divorce] was given to her when he was lucid but he was not able to say: “it was written in my presence and signed in my presence” until he became a deaf-mute.
+
+Mishnah 4
+
+שוין למוליך ומביא – to state “it was written in my presence and signed in my presence.”
+
+Mishnah 5
+
+חוץ מגיטי נשים – that if there was upon it [a Jewish bill of divorce] one witnesses who is a Cuthean/a member of the sect of the Samaritans (on occasion, this word is used in place of גוי/non-Jew; עכו"ם /idol worshiper or מין/sectarian as a result of censorship), it is valid, if both of the them are Cutheans, the first teacher of the Mishnah disqualifies them for Jewish bills of divorce, but Rabban Gamaliel relates a story where he validated [it], even where both of them [the witnesses] were Cutheans. But nowadays, they [the Rabbis] decreed [against] the Cutheans as they were [to be considered] as non-Jews in all matters, making no distinction between other documents and Jewish bills of divorce, for even if one witness was a Cuthean, it [the document] is invalid.
+בערכאות של גוים – that the witnesses would offer their testimony before the sitting judge in the place where their matters of justice take place. But this is where they knew that judge and of those witnesses who do not accept bribes. And this specifically [refers to] loan documents and documents of sale where the witnesses saw funds exchanged. But documents of admission and Jewish bills of divorce, and any thing which is a legal matter in their [i.e., Roman] gentile offices, everything is invalid.
+רבי שמעון אומר כשרים – they were not mentioned in the Jewish academy (Bet Midrash) to be invalidated.
+אלא בזמן שנעשו בהדיוט – through non-Jewish commoners who are not judges, but the Halakha does not follow like [the opinion of] Rabbi Shimon.
+
+Mishnah 6
+
+רצה לחזור בשניהן – before it [the Jewish bill of divorce or the bill of manumission] reaches the hand of the woman and/or the slave.
+יחזור – But the agent cannot provide their needs for their benefit since it [the document] is something to their detriment and they lose their food/support.
+וחכמים אומרים: בגיטי נשים – He (i.e., the husband) can retract (his Jewish bill of divorce), 
+אבל לא בשחרורי עבדים – but he cannot retract in his bill of manumission of slaves. And the Halakha is according to the Sages.
+שאם ירצה שלא לזון את עבדו רשאי – Therefore, when he (i.e., the owner) frees him (i.e., his slave), he does not cause him to lose his support/food, but he is not permitted to feed his wife; therefore, if he divorces her, she causes her to lose her support/food.
+מפני שהוא קנינו – That is to say, since he {i.e., the slave] eats the heave-offering/Terumah when the slave is the servant of a Kohen/Priest, it is only because he is the purchase-property of the Kohen/Priest, since regarding the cattle of Kohen/Priest which can eat the veches of Terumah/heave-offering, but it is not a a perfect comparison. Therefore, when he frees him (i.e. the slave), even though he causes him to lose the ability to eat Terumah/heave-offering, it is not an obligation for the slave [to do so].
+לא יתנו לאחר מיתה – The Get/Jewish bill of divorce does not take effect until it reaches her hand, and if it reaches her hand, he has died, and there is no Jewish bill of divorce after death. And similarly, the document of manumission, when it reaches his (i.e. the slave’s) hand if he died, his ownership over him is broken.
+יתנו לאחר מיתה – even though he (i.e., the now deceased owner) did not say, “this Maneh”/weight equivalent to fifty silver shekels, since the words of someone who is on his death bed are regarded as if they are written and transmitted.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+המביא – נחתם חציו – one of the witnesses signed in my presence.
+נכתב חציו וכו' פסול – and specifically the final half. But [if the agent said}: “in my presence, the first-half was written, which is the [the section containing the] name of the man and [the name of] the woman and the time (i.e. date), it is valid. And [regarding] the first half as well, it is not necessary for him [the agent] to see the writing itself, but if he heard the sound of the reed/writing pen alone passing over the paper at the time of the writing [of the Jewish bill of divorce], nothing further is necessary.
+אחד אומר בפני נכתב ואחד אומר בפני נחתם פסול – at the time when the Jewish bill of divorce leaves from under the hand of one of them (i.e., the agents), and since the Rabbis required for the agent who brings the Jewish bill of divorce to say both [things] (i.e. that the Get was written in my presence and that the Get was signed in my presence), but if the Jewish bill of divorce leaves the hands of both of them (i.e., the agents), it is considered valid. For two [individuals] who brought a Jewish bill of divorce, they do not need to say, “in our presence it was written and in our presence it was signed.”
+שנים אומרים בפנינו נכתב ואחד אומר בפני נחתם פסול – At the time when the Jewish bill of divorce leaves under the hand of one of them, but if it leaves the hand of both of them, it is valid.
+ור' יהודה מכשיר – And even if the Jewish bill of divorce leaves the hand of one of them, and the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+בלילה ונחתם ביום כשר – since the daytime goes after the [previous] night, and this is not in advance/early.
+ביום ונחתם בלילה פסול – since it is early. And the Sages instituted the time in Jewish bills of divorce, decreed, less a person would be married with his sister’s daughter (niece}, and she will commit an offense against him, and he has compassion upon her that she not be strangled to death, and he gives her a Jewish bill of divorce without the time included, and when they testify against her in the Jewish court, she takes out her Jewish bill of divorce and states that she was a divorcee and was a free (literally, “open”) woman at that time.
+ור"ש מכשיר – (a Jewish bill of divorce written in the daytime and signed at night), for Rabbi Shimon thinks (i.e., “holds”) that the Sages established [putting] the time in the Jewish bill of divorce because of the usufruct [involved], for if the time would not be [stated] in the Jewish bill of divorce, the husband would sell the usufruct (the wife’s estate of which the husband has fruition without responsibility for loss or deterioration – while married] of his wife after the divorce, and when she would claim against him in court, he would claim that he sold it prior to the divorce. And Rabbi Shimon validates this when it [the Jewish bill of divorce] was written during the day time and signed at night, even though it is in advance. For he holds that from the time that he desired to divorce her even though he had not [yet] divorced her, from then on, the husband does not have [access to] the usufruct, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+בדיו – “Almidar” in Arabic
+סיקרא – Red color
+קומוס – resin/sap of the tree
+קנקנתום – Vidriolov in foreign tongue
+על העלה של זית – detached
+ונותן לה את הפרה – as he is not able to cut it after it is written, as it is written (Deuteronomy 24:3); “[then this latter man rejects her,] writes her a bill of divorcement, hands it to her [and sends her away from his house;…” which is not requiring other than writing and giving [the Jewish bill of divorce], excluding the situation which is requiring the writing [of the Jewish bill of divorce], cutting it [from where it was written] and giving it [to the woman].
+רבי יוסי הגלילי אומר וכו' – Since the All-Merciful (i.e., the Torah) refers to a Jewish bill of a divorce as a ספר/bill [of divorcement] (Deuteronomy 25:1, 3); just as a bill (book) is unique and has no life-spirit in it and does not eat, so too everything which has no life-spirit in it and does not eat. And the Rabbis state that if he wrote it [the Jewish bill of divorce] in a document as you stated, here where it the word "ספר"/bill – it comes [to refer not to the writing material but merely to] the act of writing the words (formula of divorce (see Gittin 21b). And the Halakha is according to the Sages.
+
+Mishnah 4
+
+אין כותבין במחובר – because it is missing “cutting.”
+כתבו על המחובר וכו' – This is how it should be said: If he wrote [the Jewish bill of the divorce] the blank form of the document [of the Jewish bill of divorce] on something attached, which is the entire Jewish bill of divorce except for the place of the man and the place of the woman and the time (i.e., date).
+תלשו וחתמו – that is to say, that he [the scribe] wrote that part of the document that makes it binding, which is the place of the man and the place of the woman and the time (i.e., date).
+כשר – For since the part of the document that makes it binding was written on [something] detached, even though the blank form of the document was written while it was attached, it is valid.
+על נייר המחוק – because he can go back and erase it until [the names of the witnesses] and write upon it what he wants and no one would recognize anything, for the signature of the witnesses is written over an erasure.
+דיפתרא – its erasure is not recognized. דיפתרא – that is, [prepared] with salt and flour, but not prepared with gall-nut juice.
+וחכמים מכשירין – [The Sages validate] only in Jewish bills of divorce alone, as they think that the witnesses who deliver the Jewish bill of divorce [to the woman] make it [the divorce] final. For the Jewish bill of divorce that is delivered in the presence of the witnesses is the essence of the Jewish divorce, and not the witnesses who signed it [i.e., the Jewish bill of divorce]. But on other documents, we rely upon the witnesses who signed it [i.e., the document]. The Sages admit that it [the Jewish bill of divorce] cannot be written either on a blotted-out paper or on something prepared with gall-nut juice. And the Halakha is according the Sages.
+
+Mishnah 5
+
+ואפילו חרש שוטה וקטן – [and concerning them – the deaf-mute, imbecile and minor], a Jewish adult stands over them and says to him: Write this for the sake of “so-and-so.” But a heathen and a slave, even if an adult Jew stands over them, ab initio, he should not write the Jewish bill of divorce, because they have the temperament [to write a Jewish bill of divorce], and on their personal knowledge we operate, for even if a Jewish adult says to him: “Write for the sake of “so-and-so” , he should not write other than for himself. But if a heathen or slave wrote the blank form of the document [of the Jewish bill of divorce] and a Jew possessing awareness wrote the part of the document that makes it binding; which is the name of the man and the woman and the time (i.e., date), for all of these require [being written] for their sake (i.e., the man, the woman and the Jewish bill of divorce), the Jewish bill of divorce is valid. And similarly, a when we say in our Mishnah that a deaf-mute, imbecile and/or minor are fit to write a Jewish bill of divorce, these words refer to the blank form of the document, but not the part of the document that makes it binding, is not valid, other than if it is written by an adult Jew who possesses awareness.
+חוץ מחרש שוטה וקטן – who all lack awareness.
+וסומא – [A blind person] is prohibited from bring a Jewish bill of divorce from outside the land of Israel, because he is unable to say, “it was written in my presence and signed in my presence.” But, to bring a Jewish bill of divorce in the land of Israel, where it is not necessary to say, “it was written in my presence and signed in my presence,” or even in the Diaspora, if the Jewish bill of divorce is verified through its signatories, or to serve as the agent of the woman to receive her Jewish bill of divorce, for all of these, the blind person is considered valid.
+ונכרי – he is not [included] in laws of Divorce and Kiddushin/betrothal for the sake of marriage, and anything of his own person is not worthy, he cannot perform the act of agency for another.
+
+Mishnah 6
+
+קיבל הקטן – [The minor received] the Jewish bill of divorce from the hand of the husband.
+והגדיל – [became an adult] prior to his delivery of it [i.e., the Jewish bill of divorce] to her [i.e., the wife].
+פתוח ונסתמא וחזר ונתפתח – even if he was not restored to being sighted, since he was able to see at the time when he received the Jewish bill of divorce, he well is able to serve as an agent for he is able to say: “it was written in my presence and it was signed in my presence.” But, since it is required for [the Mishnah] to teach the concluding segment, “and he returned to being sighted,” that he [the agent] must be cognitively aware at the time of the giving [of the Jewish bill of divorce], the Mishnah teaches also at the beginning, “and he returned to being sighted.” But all those who are invalid for testimony through sin, are also invalid to bring the Jewish bill of divorce, for they are not believed to say, “it was written in my presence and signed in my presence.” But if the Jewish bill of divorce is verified through its signatories, they are valid to bring it (i.e., the Jewish bill of divorce).
+
+Mishnah 7
+
+וחמותה ובת חמותה כו' – [they] are not believed to say that her husband died, because they hate her and intend to disgrace her.
+ובלבד שהיא צריכה לומר בפני נכתב ובפני נחתם – and especially when the husband made a condition with her at the time that he delivered the Jewish bill of divorce to her hand and said to her: You will not be divorced other than in the court of so-and-so, and you will say, “it was written in my presence and signed in my presence.” And the court takes it [i.e., the Jewish bill of divorce] from her hand after she said, “it was written in my presence and signed in my presence,” and appoint an agent who will go back and give it [i.e., the Jewish bill of divorce] to her, but the wife whose Jewish bill of divorce leaves her hand in whatever place she happens to be, is [considered to be] divorced. And even if the Jewish bill of divorce’s signatories are not verified, and she does not have to say, “it was written in my presence and signed in my presence.”
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כל גט – קול סופרים מקרין – The adults read [the Jewish bill of divorce] to their students, and when the Jewish bill of divorce comes before you, write it as such, and they mentioned the name of any person.
+יותר מכן – and not only this – that the Jewish bill of divorce that was not written for the sake of Jewish divorce but only for practice (see Gittin 24b), but even that which was written for the sake of Jewish divorce completely, but he [i.e., the husband], changed his mind, it is invalid.
+יתר מכאן היו לו ב' נשים כו' – and not only this alone that it (i.e., the Jewish bill of divorce) was written not for the sake of divorce of this person, it is invalid. But even if he had two wives and it was written for the sake of [the] divorce of this man, it is invalid, since it was not written for the sake of divorce of that woman.
+גדולה וקטנה – not exactly.
+יתר מכאן – it comes to teach us that we do not say that the matter is clear retroactively, for at the time it is written, it was also his intention for this one, and there is a divorce for him and her.
+
+Mishnah 2
+
+הכותב טופסי גיטין – A scribe who wants that they should be ready at hand with him, for there are times when a person comes to hire him [to write a Jewish bill of divorce] and he is preoccupied with other documents.
+צריך שיניח מקום האיש ומקום האשה ומקים הזמן – And in the Gemara, it adds even a place for [the phrase] “you are permitted to any man.”
+מפני התקנה – They permitted him to write blank forms of Jewish divorce bills and other documents not for their sake, because of the scribal ordinance that they be ready at hand with him, as long as he leaves space for the part of the document that makes it binding to write it for its own sake. And we decree that the part of the document that makes it valid for writing other documents because of the part of the document that makes bills of Jewish divorce valid.
+רבי יהודה פוסל בכולן – For he decreed the blank forms of other documents on account of the parts of the document that make them binding, and other documents on account of Jewish bills of divorce.
+ר"א מכשיר בכולן – for he did not decree other documents on account of bills of Jewish divorce.
+חוץ מגטי נשים שנאמר "וכתב לה" – לשמה – And they decree that the blank forms of the document (for a Jewish bill of divorce) on account of the parts of the document that make them binding. But, the Halakha is according to Rabbi Eliezer [which are not permitted – as they must be written explicitly for the sake of the divorce and for that particular couple].
+
+Mishnah 3
+
+לאלתר – immediately, it is valid.
+ואם לאו פסול – And especially if it [the Jewish bill of divorce] was lost in a place where [regular] caravans are found, and one could say that it [the Jewish bill of divorce] fell from those who come and go. But if it was lost in a place where caravans are not [regularly] found, even after a lengthy period of time, it is valid. And even if it was lost in a place where the caravans are [regularly] found, if there [is known] to the witnesses a distinguished mark of identification, such as if they [i.e., the witnesses] say that it [i.e, the Jewish bill of divorce document] has a perforation on the side of a certain letter, or they say, that we never signed the Jewish bill of divorce with these names but rather on this one alone, it is valid, even after a lengthy period of time.
+בחפיסא או בדלוסקמא – sacks in which documents are regularly placed therein and they contain a particular sign that they belong to him.
+אם מכירו כשר – this is a matter for itself, and this is how it should be read: If they found it in a small leather bag or in a case, even though he does not recognize it as a Jewish bill of divorce, or that he recognizes as a Jewish bill of divorce, even though he found it in any place, it is valid.
+נותנו לה בחזקת שהוא קיים – And we don’t fear lest the husband died and his agency is voided, for we say, that a matter stands on its presumption. But if it is known that the husband died prior to the Jewish bill of divorce reaching her hand, the Jewish bill of divorce is voided, for there is no Jewish bill of divorce after death.
+מקריבין אותה – and we don’t fear lest its owner(s) died, and the sin offering of those whose owners died, are considered as if their death is established.
+
+Mishnah 4
+
+כרקום – from the Aramaic translation, works of siege (the husband is presumed to be alive in such a setting as opposed to when the city is conquered).
+המטרפת – but has not yet sunk.
+לידון – in [a matter of] capital crimes.
+בת ישראל לכהן – the stringencies regarding death
+בת כהן לישראל – the stringencies regarding life
+
+Mishnah 5
+
+המביא גט בארץ ישראל – where it is not necessary to say, “it was written in my presence and signed in my presence.”
+משלחו ביד אחר – And makes him [of the other] an agent on his own and not in the Jewish court, and specifically if he had become ill.
+ואם אמר לו – the husband to the agent
+טול לי הימנה חפץ פלוני – When you give her the Jewish bill of divorce
+
+Mishnah 6
+
+עושה בית דין – [the court appoints] an agent and sends him
+שליח בית דין אני – without further qualification, the Jewish court did this validating him, and the second agent appoints a third agent, [and so-on-and-so-forth] until [the] one-hundred[th agent], and all of them are [appointed] in the Jewish court, since it is taught in our Mishnah, “the last agent [does not have to say, ‘it was written in my presence and signed in my presence’]” but only says that “I am the agent of the [Jewish] court.”
+
+Mishnah 7
+
+להיות מפריש עליהן מחלקן – When he separates out the Terumah/heave-offering (which goes to the Kohen) , he should [first] sell it, he should detain the money to himself on account of his own obligation that he has towards the Kohen/priest. And the first tithe and second tithe he should withhold [them] and eat it for the obligation that he has towards the Levite and the poor, but he (the Levite) separates out from the first tithe [that he has received] the heave-offering (of one-tenth) [that he is required to give to the Kohen/priest]. But if he is accustomed to give his heave-offerings and tithes to this particular Kohen or particular Levite or the poor person who lent to them, he does not need to transfer to them their tithes and heave-offerings through another person, but he takes them for himself immediately after he has separated them out. But if he was accustomed to give his heave-offerings and tithes to others, he may not withhold them through his obligation, until he takes possession of them through another [Kohen or Levite] first and thereafter he should go back and take them as part of his obligatory [gift].
+צריך ליטול רשות מן היורשים – That inherited from them property that had been mortgaged to a creditor, he must take permission from them if they want to repay this loan through these heave-offerings and tithes [that they have received], lest they wish to take their [priestly/Levitical] gifts and to repay their hereditary loans from another place.
+
+Mishnah 8
+
+המניח פירות להיות מפריש עליהן כו' – He relies upon these and eat from other TEVEL/eatables forbidden to be consumed prior to the separation of sacred gifts that he has, and says, ‘Behold their heave-offerings [come] from these fruits that I have set aside for this purpose.’
+ואם אבדו – He went to check them and found that they had become lost.
+הרי זה חושש – for these selfsame eatables forbidden to be consumed prior to the separation of sacred gifts, which he had legally fit for use by giving the priestly dues with the promise of those. And if he did not eat them, he must separate [tithes] from them, lest when he says: ‘Behold their priest-due is with the fruit that I have set aside’ have already become lost.
+מעת לעת – of being examined. And when he checked them and found them to be lost, he fears lest from yesterday at that particular time they had been lost, and if he had designed them as tithes in the midst of the time period of twenty-four astronomical hours over other fruit. He must separate from them [tithes] out of doubt, and more than this, the Rabbis were not stringent to fear, but they rely upon the presumptive continuance of an actual condition until evidence of change is produced.
+בודקין את היין – that he left it to [have tithes] separated out, he must check it, lest it soured, since we don’t offer heave-offerings from wine that had soured.
+בקדים של מוצאי החג – since when the east wind blows at the conclusion of the festival [of Sukkot].
+בשעת כניסת המים – when they are like the white bean (see Mishnah Kilayim 1:1), they are called half-ripe fruit (i.e. grapes). But when the moistness enters and grows in it when one is able to store away from them a bit, that is at the time when the water enters. Another explanation: When they were crushing the grapes when they were half-ripe, and putting water into it, and making vinegar to make it subject to setting aside sacred gifts. And the Halakha is according to Rabbi Yehuda.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+השולח גט והגיע בשליח – for he had not intended to pursue after him to overtake him, but rather, when the agent got detained along the way and he [the husband] was on the path to there and saw him and nullified the Jewish bill of divorce, even so, it is nullified. And we don’t say that he intended to merely cause suffering, for if he had intended to nullify it, he (the husband) would have pursued after him.
+אינו יכול לבטלו – that comes to teach us that even though we saw him that he ran after him to nullify it, we don’t say that this matter was revealed retroactively that he (i.e., the husband) had revoked the Jewish bill of divorce. For where a person gives a Jewish bill of divorce to his wife for a time or on condition, or says to her, “Behold this is your Jewish bill of divorce from now or from this [particular] time”; or if the specific condition had been fulfilled, and if he did not say to her “from now” – even if after her Jewish bill of divorce had reached her hand, he can annul it.
+
+Mishnah 2
+
+בראשונה – He would not nullify it in the presence of the woman nor in the presence of the agent, but in the place where he is standing, he would nullify it in the presence of three [judges].
+מפני תקון העולם – that the agent who does not know of the matter would bring it to her and she would [as a result] marry [again] through it. And on the strength of the ordinance of Rabban Gamaliel, we flog whomever nullifies the Jewish bill of divorce [in a Jewish court in another place] or issues a protest/ declaration before witnesses against a forced or unduly influenced action concerning the Jewish bill of divorce.
+בראשונה היה משנה שמו ושמה – when he (i.e. the husband) had two names – one here (in the land of Israel) and another abroad, he would divorce her with the name common used in the place where the Jewish bill of divorce was written, and he would not be exacting to write both [names].
+מפני תיקון העולם – so as to not cast aspersion on [the legitimacy of] her children from the second [name of her] husband, to say, that her husband didn’t divorce her for that is not his name. And a person who is known by two names in two [different] places, one in the place where [the Jewish bill of divorce] was written and another in the place where it is delivered/given, she is not divorced until the name of the place where [the Jewish bill of divorce] is delivered/given, and the name of the place where it was written with it. But, if he was known by two names in one place and he wrote [in the Jewish bill of divorce] (only) one of those names, post facto, the Jewish bill of divorce is valid. However, ab initio, one must write both of [the names] and where he changed his name or her name in the Jewish bill of divorce, even though he wrote after it, “and every name that he has,” the Jewish bill of divorce is null and void.
+
+Mishnah 3
+
+אין אלמנה נפרעת – Her Ketubah/Jewish marriage contract
+מנכסי יתומים, אלא בשבועה – she had not been made the recipient of anything
+נמנעו מלהשביע – because she is preoccupied before the orphans, she provides herself with a legal permission to take an oath that she had not taken anything. But even though she took a small amount, she believes that she is taking it as payment for her trouble [involved], but it is not for the paying off of the obligations [owed her] from her Jewish marriage contract.
+התקין רבן גמליאל שתהא נודרת ליתומים כל מה שירצו – such as קונם/taking upon myself a vow of abstinence from kinds of food if I have derived benefit from my Jewish marriage contract.
+וגובה כתובתה – but if she married to another [man] prior to being made by the orphans to take a vow, and if they made her take a vow after she got married, lest her husband makes her take a vow, How should do this? They make her take an oath imposed by the Rabbis outside of the court for which her punishment would not be great, and she collects her Ketubah/Jewish marriage contract after she has married. But, if she comes to collect [the value of] her Ketubah before she marries another [man], it is up to the orphans [as to what to do]: if they want, they have her take an oath outside of the court or make her take a vow in court.
+העדים חותמים על הגט מפני תיקון העולם – It refers to both [the witnesses signing on the Jewish bill of divorce as well as the widow taking a vow before the orphans before collecting the value of her Jewish marriage contract], concerning a widow who takes a vow to the orphans on whatever they want, for the sake of the social order, so that women can marry their husbands without worrying about losing the value of their Ketubah. But concerning the witnesses who sign the Jewish bill of divorce for the sake of the social order, for since it is the witnesses to the delivery [of the Jewish bill of divorce] that effect the divorce, for the witnesses in whose presence the Jewish bill of divorce is delivered to the woman are the essential [aspect] of the divorce. It would not have been necessary for witnesses to sign the Jewish bill of divorce, other than for the sake of the social order, for we are concerned lest one of the witnesses before whom the Jewish bill of divorce was delivered would die, and that the bill of divorce in her hand without witnesses would be like a mere potsherd.
+הלל התקין פרוזבול – for he [Hillel] saw that the people were prevented from making loans to one another and they violated what is written in the Torah (Deuteronomy 15:9): “Beware lest you harbor the base thought, [the seventh year, the year of remission is approaching…’],” he [Hillel] ordained the Prozbul. And this is the body of the Prozbul: “I hand over to you, so-and-so and so-and-so, the judges that every debt obligation that I have with so-and-so, I will collect it whenever I want.”
+
+Mishnah 4
+
+עבד שנשבה ופדאוהו – Other Israelites [redeemed him] after his master had despaired of recovering him [of getting him back from captivity].
+אם לשום עבד ישתעבד – to his second master.
+לשום בן חורין לא ישתעבד – No to his first master nor to his second master. Not to his second master, that behold for the sake of become a free person, he would be redeemed; not to his first master either so that everyone would subject himself to the army and remove himself from his master.
+
+אפותיקי – Here you would stand. From this, you will collect your lien and not from another place.
+ושחררו – his first master
+שורת הדין אין העבד חייב כלום – to his second master, for the manumission that the first master freed him removes him from enslavement.
+אלא מפני תקון העולם – lest his second master would find him in the market and say to him: “you are my servant and cast aspersion on the purity of his children.
+כופין את רבו – The second [master], and make him (i.e., the slave) a free man. And the slave should write a document of liability regarding his worth, that is to say, according to what he would be worth to be sold in the marketplace, not according to the liability if the liability was greater than his monetary worth.
+רשב"ג אמר אין העבד כותב – [the slave does not write] a document of liability, for he is not liable for anything., but the first master who damaged his servitude, he is the one who must pay his worth, for the one who damages the servitude of his fellow is liable and the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 5
+
+מי שחציו עבד וחציו בן חורין – such as a slave of two partners, who was freed by one of them. Alternatively, his master received from him half of his financial worth, and freed that half on account of those funds.
+תקנתם את רבו – who is not lacking for anything
+לישא שפחה אינו יכול – because of the side of “freedom” within him.
+בת חורין אינו יכול – because of the side of enslavement within him.
+כופין את רבו ועושהו בן חורין – And the same law applies if he was the slave of one-hundred partners and one of them freed him; we force all of them to free him.
+
+Mishnah 6
+
+בן חורין – if he fled from the heathen, or the or the court fined him [i.e., the original owner] to redeem him from the heathens, as we said – we force him to redeem him and after he has redeemed him, he does not free him, and this is a fine of the Sages, because he releases him from the commandments. And similarly, if he [i.e., the master], sold him outside of the Land [of Israel], he [i.e., the slave] goes free, since he took him outside of the Land of Israel.
+מפני תקון העולם – they would not surrender the heathens themselves [to the authorities] to increase and bring captives when we see that they are selling them for more than their worth.
+אין מבריחין את השבויין מפני תקון העולם – lest they arouse to anger the captives who will eventually come into their hands and place them in chains and put them on the splints of his legs.
+רבן שמעון בן גמליאל אומר מפני תקנת השבויין – Rabban Shimon ben Gamaliel has not been concerned about the future as a captive, other than with those who are currently in captivity with him. If there is no other captive than him alone, we force him [to free him] and we are not concerned here about the decree of other captives when there are no others with him. And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 7
+
+משום שם רע – talk casting aspersion against her [on account of] unchastity
+משום נדר – that she took an vow and he [i.e., her husband] said: It is impossible for me [to be married] to a woman who takes vows.
+לא יחזיר – And even if it were found that the words [against her] were false, or that the vow was released by a Sage, lest she go and marry another and it is found that the words of aspersion against her [on account of] unchastity were found to be false, and that her vow would be released by a Sage, and she would not be considered unrestrained in taking vows, and he [i.e. the husband] would say: If I had known that this was the case, even if they gave me one-hundred Maneh, I would not divorce her, and the Jewish bill of divorce would be considered void and her children would be illegitimate. Therefore, we say to him: Note that one who dismisses his wife because of an evil name or because of a vow cannot remarry [her] ever. And because of these words, he completes her divorce’ and no one is able to further disgrace her through immorality.
+רבי יהודה אומר: כל נדר שידעו בו רבים לא יחזיר – Rabbi Yehuda thinks that the reason that what the Rabbis said – that a person who dismisses {i.e, divorce) his wife because of a bad name or because of a vow, should not remarry her in order that Jewish women should not be loose in moral conduct or in vows (Gittin 46a), and because of this, it is stated that a vow that the public knew about – ten or more Israelites [involved], there is greater licentiousness, and they fine her and he cannot remarry her. But, if the public did not know about it, there is no licentiousness at all and they do not fine her.
+לא יחזיר – since Rabbi Meir thinks that the reason is because of moral corruption. Therefore, a vow which cannot be annulled but that a Sage can release it, he [i.e., the husband] can corrupt the Jewish bill of divorce after she has married another [man] and say: If had known that a Sage can release it [the vow, I would not have divorced her.
+ושאינו צריך חקירת חכם – but rather he can annul it [the vow] and there would be no need for the Sages to prohibit him from remarrying her, because he is not able to damage her and say, “If I had known etc.,” for it is an open vow and he can either annul it or not annul it.
+לא אסרו זה – that requires the study of a Sage [to find the means of absolving the vow to permit him] to remarry [her].
+אלא מפני זה – that it is not necessary, for had it been necessary, we would not have to worry about disgracing her by immorality, since he would not be able to say: Had I known that a Sage can release it [i.e., the vow] , I would not have divorced [her], for we testify that even though this is the case, he would divorce her, and a man does not want to have his wife despised/humbled in the Jewish court in front of a Sage where she would go to the court and make petition about her vow, but because a vow that does not require a Sage [to release her] and the husband can annul it, they forbade all of them so that he would not say: “If I had known that I could annul it, it would not have divorced her.”
+א"ר יוסי ברבי יהודה כו' In the Gemara it explains that the Mishnah is deficient (i.e., missing something) and it should be taught as follows: What are we speaking about: When she made the vow, but if he made the vow that he would divorce her and he divorced her, he may remarry her and we don’t worry about her degeneracy.
+ואמר ר' יוסי ברבי יהודה: מעשה נמי בצידן באחד שאמר לאשתו קונם אם איני מגרשך – that is to say, that all the fruit that is in the world will be forbidden to me if I do not divorce you, and he divorced her, but the Sages ruled leniently to him that he may remarry her.
+מפני תקון העולם – that is to say, that the Sages did not say that a man who divorces his wife because of a vow should not remarry her other than because of the sake of the social order for we fear for moral degeneracy, but that does not belong other than on account of a vow she took , but if he took a vow, and there is nothing here [concerning] the sake of the social order, they permitted him to remarry her. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 8
+
+רבי יהודה אומר לא יחזיר – Lest she marry [another man] and give birth [to a child] and he (i.e., the first husband] would say: had I known that this is the case, even if they would have given me one-hundred Maneh, I would not divorce you.
+וחכמים אומרים: יחזיר – for they were not concerned for her degeneracy, and in the Gemara, it explains who the Sages are: Rabbi Meir – who stated that we require a double condition and this is what we are dealing with – that he did not make a double condition, for he [i.e., the husband] did not say to her: “You should know that since you are incapable of conception, I am releasing you [from being my wife], and if you are not incapable of conception, it is not a Jewish bill of divorce, and now it is a Jewish bill of divorce even if she is not incapable of conception.
+והיא תובעת כתובתה – a woman incapable of conception has no [rights regarding her] Ketubah/Jewish marriage contract , and now that she was found to not be incapable of conception, she is demanding [payment of] her Ketubah.
+שתיקותיך יפה ליך מדבוריך – that he would say: If I had known that in the end, I would have to give you your Ketubah [payment], I would not have divorced you, and it is found that the Jewish bill of divorce is voided and her children are illegitimate.
+
+Mishnah 9
+
+אין פודין אותו – and he is accustomed to it, such as the case where he sold and resold and sold a third time.
+לוקח ומביא ביכורים – In each year, one must purchase from the heathen the first of its fruits with money and bring them to Jerusalem.
+מפני תקון העולם – so that he not be accustomed to sell land in the Land of Israel to heathens, and if he sold it, he work to return and redeem them.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+הניזקין שמין להם בעידית – Even though that it is from Torah, as it is written (Exodus 22:4): “[When a man lets his lifestock loose to graze in another’s land, and so allows a field or a vineyard to be grazed bare,] he must make restitution (from the best) for the impairment of that field or vineyard.” This Tanna [of our Mishnah] thinks that it is the best field of the one who suffered damage that is spoken of in the Biblical verse, but for the sake of the social order, the Sages said that the one who caused the damage should pay from the best of his property, even if they (i.e., his properties) are better than the best of the one who suffered the damage, in order that we should be careful from causing damage.
+ובעל חוב בבינונית – that from the Torah he does not collect other than from the lowest quality land of the estate, as it is written (Deuteronomy 24:11): “[You must remain outside,] while the man to whom you made the loan brings the pledge out to you.” But it is not the manner of a person to bring out other than the worst of his possessions, but for the sake of the social order, they [i.e., the Sages] said that the borrower pays with his middle-range [property, in order that we not shut the door to borrowers.
+וכתובת אשה בזבורית – for we do not suspect her to shut the door, for more than a man wants to marry, a woman wants to be married.
+ר"מ אומר כו'- The Halakha is not according to Rabbi Meir.
+
+Mishnah 2
+
+אין נפרעים מכנסים משועבדים – such as a borrower who sold his middle-range [property] which was mortgaged to the creditor, the creditor cannot seize it from the purchaser if free-standing property remains with the borrower, and even though they are not other than the lowest level property.
+
+Mishnah 3
+
+אין מוציאין לאכילת פירות ולשבח קרקעות – The one who steals a field and sells it to another [person], who sowed it and caused it to grow and made fruits and the person from whom it was stolen comes and collects it with its fruits from the purchaser, does not pay the purchaser other than the expenses [laid out following the purchase] and the purchaser goes back to the seller and collects the cost of the land from his mortgaged possessions, for he [the thief] sold it to him [the purchaser who was unaware that the land had been stolen] with surety and wrote him a document of sale , and it is a loan document, and the fruit come from free-standing property and not from mortgaged property.
+לשבח קרקעות – and similarly, if the purchase increased the value of the property by planting trees or manuring it or doing similar things.
+ולמזון אשה והבנות – for it is a condition of the Jewish marriage contract, “for you will dwell in my house and be supported from my possessions, and the female issue that you will have from me will dwell in my house and be supported from my possessions, etc., and when they come to claim their food, they do not collect it other than from free-standing property and not from mortgaged [properties].”
+מפני תקון העולם – for they are many which have no limit and no one knows how much they are and one is not able to be careful with this.
+והמוצא מציאה – and returned [the lost object], and the owners say that the entirety was not returned.
+לא ישבע מפני תקון העולם – for if you say that he should take an oath, there are no individuals who deals with the return of lost objects.
+
+Mishnah 4
+
+יתומים שסמכו אצל בעל הבית – to do their work at his direction, for an administrator/guardian had not been appointed for them; but nevertheless, he was like an administrator.
+אפוטרופוס – In the Roman language they would call a father PATER and children [would be called] POTOS. An explanation of APOTROPOS is the father of minor children.
+שמינהו אבי יתומים ישבע – for if not [i.e. if he did not take an oath], that he had benefit from him, he would not have had an administrator, and because of the oath taken, he might shrink from serving as a guardian.
+מנוהו בית דין לא ישבע – as a gratuitous favor, as he does this for the Jewish court to accept their words and to trouble himself without pay, and if they bring a dispute [by requiring that] he take an oath [that he was faithful to his task], he can shrink from it [i.e., becoming a guardian].
+אבא שאול אומר חילוף הדברים – if he court appointed him, he should take an oath, since the benefit [he receives] has a voice that he is an honorable person [by not stealing from the funds in his care] for the Jewish court relies upon him and because of the oath taken, he will not shrink [from his duties in becoming a guardian]; [on the other hand], if the father of the orphans appointed him, he should not take an oath, as it is a gratuitous favor that he does for him to go to the trouble [of caring for] his children, and if they were to raise a dispute against him [by requiring that] he take an oath, he would shrink from his duties [of serving as a guardian]. And the Halakha is according to Abba Shaul.
+המטמא – [he defiles] the pure objects of his fellow.
+המדמע – he mixes the heave-offering/sacred donation for the Kohanim with unconsecrated foods and causes it to lose value, as it is necessary to sell it to the Kohanim cheaply.
+המנסך – mixing wine poured for libations with kosher wine and it is forbidden to derive benefit [from it].
+במזיד חייב – but by law, he would be exempt, for damage that is not discernible in the object itself is not itself called damage (see Talmud Gittin 53a), but for the sake of the social order [we do not do this], so that every person would not go and defile his fellow’s pure objects, and say that I am exempt.
+הכהנים שפיגלו – [because of an improper intention in the mind of the officiating Kohen making] the sacrifices [rejectable] in that they slaughtered [the animals] and sprinkled their blood with the thought of eating from them at an inappropriate time, and it as not acceptable to the owners [of the sacrifices].
+מזידים – that they knew that they would be invalid by doing this.
+חייבים – to pay their value to the owners, for they would have to bring other [sacrifices]; alternatively, it is a donation and is not obligated for indemnity payment. Nevertheless, it is difficult in his eyes that he would not make the sacrificial offering, for he was requested to bring a gift.
+
+Mishnah 5
+
+על החרשת שהשיאה אביה – and even though she is a completely married woman, for her father had received her betrothal when she was a child/minor, even so she goes free with a Jewish bill of divorce and receives her Jewish bill of divorce while she is deaf-mute; and even though she lacks “knowledge,” since a woman is divorced against her will, therefore, we don’t require “knowledge.”
+וכל קטנה בת ישראל שנשאת לכהן – and she is an orphan, and her marriage is not valid other than according to the Rabbis.
+שאוכלת בתרומה – according to the Rabbis, for we do not make the decree that [eating] Terumah/heave-offering according to the Rabbis is like [eating] Terumah of the Torah-law.
+מריש – beam
+בירה – a large house
+מפני תקנת השבים – for it you require him [i.e., the thief] to take down (literally, “exterminate”) his home (or an entire group of buildings) and return the [stolen] beam itself (see Talmud Gittin 47a), he would be prevented from repenting.
+שלא נודעה לרבים – that t was stolen
+שהיא מכפרת – and there is no need to bring another.
+מפני תקון מזבח – so that the Kohanim will not be sad that they unconsecrated meat that was slaughtered in the Temple courtyard, and it would lead to the altar being void, that they were prevented from performing the Temple ritual.
+
+Mishnah 6
+
+לא היה סקריקון – a murdering heathen, that is do say, that they did not adjudicate the law concerning the purchase of confiscated property (see Talmud Gittin 55b) to say that whomever purchases Jewish land from a murdering heathen, will be liable to adjudicate with the owners.
+משעת הרוגי מלחמה – At the time when the decree was difficult for the Jews [that they would be] killed during warfare, for a person who buys from him at that time, his purchase is valid, and there was no need to adjudicate with an Israelite who owns the land, since as a result of unavoidable compulsion where an Israelite would complete a sale to the heathen murderers, and we hold (Talmud Bava Batra 47b): “If a person consents to sell something through fear of physical violence (literally, “if they hang him and he sells”), the sale is valid.
+אבל מהרוגי המלחמה ואילך – when there was no decree to be killed, they adjudicated the law concerning the purchase of confiscated propery, to say that when he purchases it from him, they should do a judgment with the owners as it is explained in the Mishnah.
+מקחו בטל – for as we say that he did it out of fear.
+לקח מן האיש – land that is designated for his wife’s Ketubah.
+מקחו בטל – for she said that I did it only to gratify my husband (but did not mean to sell – see Talmud Ketubot 95a).
+נותן לבעלים רביע – that they estimated, for the heathen murderers which it had come into his hand without paying for it, he bought [the confiscated field] for one-fourth less than its real value.
+
+Mishnah 7
+
+רומז ונרמז – what her [i.e., the deaf-mute] gesticulates or that others gesticulate to him and is satisfied by it, everything exists. Gesticulation is with one’s hands or with one’s head. Mimic intimation [is accomplished] by the curving of the lips, as it says (Job 5:16): “[So there is hope for the wretched;] the mouth of wrongdoing is stopped.” But mimic intimation is not recognized as is gesticulation.
+במטלטלין – if he sold movables, and the Halakha is not according to Ben Beteira.
+הפעוטות – minors at the age of seven or eight, if he is sharp/bright and knows the nature of business relationships, or if he the age of nine or ten and is not so sharp.
+מקחן מקח וממכרן ממכר במטלטלין – and their gifts are gifts, whether it is a gift of a healthy individual or the gift of someone on his death-bed, whether it is a large gift or a small gift.
+
+Mishnah 8
+
+כהן קורא ראשון – When they are equal in wisdom, but if the Israelite is greater in wisdom, he precedes the Kohen and the Levite (see Mishnah Horayot, Chapter 3, Mishnah 8) for a Sage who is illegitimate comes before a High Priest who is an ignoramus. The law is the law of the Gemara, but today it is the practice that the Kohen, even if he is an ignoramus, comes before a great Sage who is an Israelite.
+מפני דרכי שלום – that from the Torah, a Kohen can give permission to whomever he wishes that would read from the Torah before him, but for the sake of the social order, they said that he [i.e., the Kohen] should read first and not give permission to another to read [before him], so that it doesn’t come to wrangling. But if there is no Kohen there, the cord has been severed and a Levite should not read second, other than according to his importance. And there are those who say that the Levite should not [in this case where there is no Kohen] read (i.e., called up to) the Torah at all and this is the custom.
+מערבין בבית ישן – members of a courtyard who are accustomed to place their Eruv (contribute their share towards a dish which is deposited in one of the dwellings, by which act all the dwellings are considered as common to all – whereby the carrying of objects on Shabbat from one to another and across the court are permitted) in one [particular] house, should not change their place to place it in another house.
+מפני דרכי שלום – that people who are accustomed to see the Eruv in the same house, [and] now that they don’t see it, will say that they are carrying [on the Sabbath] without an Eruv, and there is suspicion.
+בור שהוא קרוב – to one who finds a canal that comes from the river.
+מתמלא ראשון – and afterwards the lower ones are filled.
+מצודות חיה – that lack a receptacle where he acquires his utensils (?)
+יש בהן משום גזל מפני דרכי שלום – and is not removed by the judges
+רבי יוסי אומר: גזל גמור – According to the Rabbis and is removed by judges. However, Rabbi Yosi admits that it is not theft according to the Torah, to transgress with a negative commandment. But the Halakha is not according to Rabbi Yosi.
+המנקף – cut off/sever, like Isaiah 10:34: “The thickets of the forest shall be hacked away with iron…”
+
+Mishnah 9
+
+החשודה על השביעית – to guard/preserve the seventh year fruit and hide them from removal [of the fruit] (in the third and sixth years of the Sabbath period) and beyond.
+לא תבור ולא תטחון עמה – to assist her, since it is forbidden to help with his hands those who sin while they are sinning.
+לאשת עם הארץ – who is suspect regarding tithing
+ובוררת וטוחנת – since most ignoramuses do tithe
+אבל משתטיל המים – in the dough
+לא תגע עמה – since when she rolls it, it becomes liable for setting aside Hallah (i.e., the piece of dough taken off, thrown into the oven and burned), and she becomes defiled through impure utensils , which had become susceptible to receive impurity; and she who helps her to roll [the dough] is forbidden to cause the Hallah to become impure.
+וכולן לא אמרו כו' – they did not permit them to lend utensils and assist them outside of the time of the sin itself, other than because of the ways of peace.
+ומחזיקין ידי גוים – to tell them that they should strengthen their hands
+ושואלים בשלומם – all the days, even on the days of their holidays, and even though he places the name of heaven on the heathen [but nevertheless] peace is one of the names of the Holy One, blessed be He.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+האומר: התקבל – אם רצה לחזור יחזור – for the Jewish bill of divorce is debt that he has towards her (acting in behalf of a person to the latter’s disadvantage), and we do not do something that will do harm to a person without the other’s knowledge (see Mishnah Eruvin, Chapter 7, Mishnah 11 and Mishnah Gittin, Chapter 1, Mishnah 6).
+לא יחזור – for since she made him equivalent as her agent, behold he is like her hand and and is divorced immediately when he receives from this one [i.e., the husband].
+אף האומרת טול לי גיטי – this is the language of reception. And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 2
+
+צריכה – to bring before us two sets of witnesses
+שנים שיאמרו בפנינו אמרה – to him [i.e., the husband] to receive it [i.e., the Jewish bill of divorce].
+ושנים שיאמרו בפנינו קבל וקרע – And this was taught during the time of religious persecution, where they decreed against [the observance of] the commandments and they would immediately tear the Jewish bill of divorce, so that they should it should not be seen.
+
+או אחד מן הראשונים ואחד מן האחרונים ואחד – a third [individual] who was made a witness with this group and the other group, who joins with them.
+היא ואביה – either she [i.e., the betrothed maiden, between the ages of twelve and twelve-and-one-half] or her father, for she has “a hand,” because she is considered an adult, and her father also has authority to receive it.
+אינה מתגרשת – and even with her father receiving it [i.e., the Jewish bill of divorce], as it is written (Deuteronomy 24:1): “…and sends her away from his house,” [which describes] someone who sends her away but she does not return, excluding [a case] where he sends her away but she returns.
+
+Mishnah 3
+
+במקום אחר פסול – for the husband is strict that it is not his desire that they should cast suspicion upon him there.
+הרי היא במקום פלומי – he [i.e., the husband] is doing nothing more than showing him the place, for there she can be found.
+רבי אליעזר מכשיר – for he holds that he [i.e., the husband] is divorcing [her] of his own free will, there is an intimation that you care for a thing to be exactly as you want it, for she is divorced against her will, and she is merely showing him the place. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 4
+
+הבא לי גטי אוכלת בתרומה – if she is the wife of a Kohen, until the Jewish bill of divorce reaches her hand.
+לאותו מקום – since she said to him (i.e., the agent): you will not be my agent other than “there.”
+ורבי אליעזר אוסר מיד – from when he separated from her. And Rabbi Eliezer, according to his reasoning, who validates [the Jewish bill of divorce] when it is received in a different placer, for he she is merely showing him the place, and from the time that he [i.e., the agent] receives it, she will be divorced from him. Therefore, from the moment that he separated from her presence, she is prohibited [from consuming the heave-offering/sanctified food of the Kohen] lest the husband find the agent outside the city and he receives it [i.e., the Jewish bill of divorce] from him. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 5
+
+כתבו אגרת וכו' – For the Jewish bill of divorce is called a “letter” since [the words] “a letter of divorce” in it [i.e., the Jewish bill of divorce].
+פטרוה לא אמר כלום – perhaps the language of “exempt” and “liable” is being said, to lighten from her the obligations that she is liable for.
+פרנסוה – the language of performing her needs, such as taking out for [the purposes] of [providing] sustenance etc. Therefore, we do not know if these are the needs of the Jewish bill of divorce, that she will not be dependent upon/tied to leviratical marriage (i.e., she cannot marry otherwise until released from him), or [the document is speaking of] the needs of clothing and covering.
+כנימוס – according to law, and we do not know if it is the Jewish law of divorce or the law of [provision of] food and clothing, and similarly as appropriate.
+היוצא בקולר – to be killed as per the law of the kingdom.
+ואמר כתבו – even though he did not say, “give it” [to my wife].
+יכתבו ויתנו – for on account of his fear, he was troubled and did not expound [on his intentions].
+המפרש – on the sea
+והיוצא בשיירא – to the deserts
+המסוכן – the infirm, and Halakha is according to Rabbi Shimon Shezuri
+
+Mishnah 6
+
+ואמר: כל השומע את קולו – and he mentioned his name and the name of his city
+רצה לשחק בה – for since he did not say, “give it”
+מעשה בבריא – The Gemara explains that the Mishnah is deficient and this is how it should be explained: And if his end result is evidence of his [thinking at the] beginning, then it is surely a Jewish bill of divorce. And there is a story also about a healthy individual. And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 7
+
+אמר לשנים תנו גט לאשתי – even though he did not say, “write and give,” they should write [it] on their own, and not tell another scribe that he should write it, nor for witnesses to attest it with their signatures, for the Jewish court did consider that they should command others, but rather [only] on the witnesses, “these are the agents,” “these are the witnesses,.” But if he [i.e., the husband] said to three [individuals]: write and give a Jewish bill of divorce to my wife,” even though they are worthy to serve as a Jewish court, since in public, he said to them, “write,” he did not compare them to a Jewish court, but rather only as witnesses.
+אמר לג' תנו – but did not say, “write”
+הרי אלו יאמרו – to other witnesses to write, affix their signatures nad give it, because they were made into a Jewish court.
+בבית האסורים – in the name of Rabbi Akiba who was imprisoned.
+נומינו לשליח – We said to Rabbi Hanina that we should appoint an agent with regard to this Halakha and to mention it in the Bet Midrash/academy.
+ילמדו – if they do not know how to write [a Jewish bill of divorce], they should learn to write until they can write them on their own.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+מי שאחזו קורדייקוס – that his mind became confused as a result of a devil who reigns over those who drink new wine.
+אין בדבריו האחרונים כלום – And there is no need to return and request another when he was clear-minded once again, but we write the Jewish bill of divorce and rely upon his earlier words. However, as long as his mind is confused, we do not write the Jewish bill of divorce.
+הרכין – tilted/bent
+בודקין אותו – with other words
+הרי אלו יכתבו ויתנו – if he inclined his head over the Jewish bill of divorce an inclination of “yes.”
+
+Mishnah 2
+
+אמרו לו – to a healthy person or to a Sage on his death-bed.
+נכתוב גט לאשתך – that she should not be in need of the husband’s brother (in the case of the husband dying without issue, whose brother enters the estate and marries his wife).
+
+Mishnah 3
+
+זה גטך אם מתי, לא אמר כלום – that implies, when I will die, but there is no Jewish bill of divorce after death.
+מחולי זה – implying – from this illness and onwards, for since he died in the midst of this illness, the Jewish bill of divorce would not take effect until after death.
+מהיום ולאחר מילה גט ואינו גט – we doubt if he had made a condition to her, “from today if I die,” for when he died, the condition was fulfilled, and it follows that it was a Jewish bill of Divorce from the time he gave it [to her]; and if he retracted, it is that retracted from what he said “from today,” for he said, “after death it will be a Jewish bill of divorce,” and that is meaningless, since he did not say, “from today if I die.”
+חולצת – lest it is not a Jewish bill of divorce
+ולא מתיבמת – lest it was a Jewish divorce, and she would thereby the divorcee of his brother, we establish that she is subject to a prohibition which would involve extirpation [for it being violated].
+
+Mishnah 4
+
+לא תתיחד עמו – This one who gave [her] a Jewish bill of divorce and said to her, “from today if I die,” she should not be alone with him, lest that he should come up upon her and she would need a second Jewish bill of divorce, for we are concerned lest he engaged in a sexual act with her for the purposes of betrothal.
+מה היא באותן הימים – This is not referring to the first part of the Mishnah, when he [i.e., the husband] says [to his wife] , “ [you will be divorced] from today if I die.” For this is surely the case that when he dies, the matter is revealed that it would be a Jewish bill of divorce from the time of the giving of [the Jewish bill of divorce] and he who comes upon her, is exempt. But when he says to her [at the time] when the Jewish bill of divorce is delivered, “this is your Jewish bill of divorce, and you will be divorced by it from the time that I am in the world, if I die,” Rabbi Yehuda thinks that this [this takes place] close to [his] death, that it is a [legitimate] bill of divorce, and before this, she is a married woman. But Rabbi Yosi holds that from when he gives her the Jewish bill of divorce, all that time, it is doubtful to us perhaps this is the time close to his death, and it is a questionable Jewish bill of divorce. And even though he lives more, there is no alternative. Therefore, it is doubtful and he who comes upon her {in a sexual act] is liable for special guilt-offering, made when in doubt as to the commission of a sinful act.
+
+Mishnah 5
+
+הרי זו מגורשת ותתן – she is divorced from now – from the time of the receiving of the Jewish bill of divorce, and she is required to give [according to] the condition he made with her. But if the Jewish bill of divorce was lost or torn prior to it being given, there is no need for a new Jewish bill of divorce, for anyone who states "on condition” is like someone who says, “from now.”
+אמר רשב"ג מעשה בצידן – The Gemara explains that this Mishnah is deficient and should be read as follows: If he [i.e., the husband] said to her: “on condition that you give me my suit but his suit was lost, specifically when he mentions it; Rabban Shimon ben Gamaliel states that she should give him its monetary value since the husband only had the intention for his own comfort; and there was an episode in Sidon with one who said to his wife, etc., and the Sages said that she should give him its monetary value, but the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 6
+
+על מנת שתשמשי את אבא, על מנת שתניקי את בני – In the Gemara it is proven that every undefined [period] where the time was not fixed- how much time she should wait upon his father or how long she should nurse his son, it is like specifying one day and the condition is fulfilled if she waits upon his father or nurses his son for only one day.
+כמה היא מניקתו – that is to say, how long is the period of nursing, for she nursed him one day in that time period, the condition has been fulfilled.
+שתי שנים רבי יהודה אומר: י"ח חודש – but if she nursed him after the two year period of the Rabbis was completed or eighteen months according to Rabbi Yehuda, this is not nursing, and the condition has not been fulfilled. But the Halakha is not according to Rabbi Yehuda.
+מת הבן – and she had not nursed him at all
+או מת האב – and she had not waited upon him
+הרי זה גט – for he did not intend through his condition to cause her pain, but rather for his own comfort, and for this, it was not necessary, for if he knew that his father or son would die, he would not have made the condition.
+שלא בהקפדה – even though she did not provoke him to anger , and there was no delay on her part, it is not a Jewish bill of divorce. And all the more so, if he exhibited a temper.
+כזה גט – since she did not cause him to lose his temper and there was no delay on her part, but the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 7
+
+הגיע לאנטיפטרס – The Gemara explains this Mishnah, such as two conditions were made: either I reach the Galilee, immediately it is a Jewish bill of divorce or if I do not reach the Galilee if we delay for thirty days and I do not come, it is a Jewish bill of divorce (i.e., it takes effect), and if not, it is not a Jewish bill of divorce (i.e., it does not take effect). If he went and arrived at Antipras which is at the end of the land of Judea and returned prior to thirty days, the Jewish bill of divorce is nullified, for he did not arrive in the Galilee and did not stay there for thirty days. And similarly if…
+היה הולך מגליל ליהודה והגיע לכפר עותנאי – which is at the edge of the border of the Galilee, for he did not go abroad nor did he stay there for thirty days.
+
+כל זמן שאעבור מנגד פניך ל' יום – By my staying there thirty days, I have been out of your sight, then it will be a Jewish bill of divorce.
+והיה הולך ובא וכו' – And afterwards, when he will tarry there for thirty days, he will be out of her sight, and it will be a Jewish bill of divorce. But we do not say that since, from the beginning, he was coming and going, for we suspect lest he appeased a quarrel between them, and the Jewish bill of divorce was nullified, that in the aftermath, he did not cohabit with her at the time when he was coming and going , we do not suspect that perhaps he appeased [her], but when he fulfills his conditions and tarries for thirty days with him being out of her sight, it is a Jewish bill of divorce. And in the Gemara, it is maintained [that this refers to] when he says at the time of [making] the condition, “on the condition of this, I deliver the Jewish bill of divorce” – that she will be trustworthy to me like one-hundred witnesses as song as she says that I did not come and cohabit [with her] and that I appeased [her]. And such is the Halakha, for if he did not say this at the time of the condition, we suspect lest the husband will comeand raise a complaint and say that I appeased [her].
+
+Mishnah 8
+
+אינו גט – but since he did not say, “from now,” it implies that after twelve months it would be a Jewish bill of divorce, and behold, he died within that time period, and she would need her dead husband’s brother [if they had no children in their marriage while he was alive] to marry her.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+הזורק. הרי זו מגורשת – As it is written (Deuteronomy 24:1): “…[and he writes her a bill of divorcement], hands it to her...,” and since it is not written, “and in her hand he should give it,” implying nevertheless, “and he gives,” whether in her court or in her garden or in her enclosure. And [it means] that she is standing at the side of her house or at the side of her courtyard.
+קלתה – a utensil in which women place yarn and needles/pins.
+הרי זו מגורשת – and even if she is inside his house, for the place of her lap and vase-shaped basket is acquired by her, for a man (i.e., husband) is not stringent regarding the place of her lap or on the place of her vase-shaped basket.
+
+Mishnah 2
+
+או שמצאתו מאחוריו – the Jewish bill of divorce was on his back and he curved his back towards her so that she could take it.
+אינו גט עד שיאמר טלי גטך – and he said [to her]: “take your Jewish bill of divorce,” however, it is a Jewish bill of divorce. But if the Jewish bill of divorce was on the ground, or on his back or or his body and he did not curve his back nor presented his body to her in order that she could take it, even if he said: “take your Jewish bill of divorce,” it is not a Jewish bill of divorce.
+קוראה והרי היא גיטה – and when she reads through it, he sees that it is her Jewish bill of divorce.
+קרוב לה מגורשת, קרוב לו אינה מגורשת – All the while that she is able to guard it, and he is unable to guard it, this is what is “close to her,” and all that she is unable to guard, but he is able to guard, it is “close to him.” Both of them are able to guard it or both of them are unable to guard it, this is half-and-half, and regarding a Halakhic decision, she is not divorced until the Jewish bill of divorce reaches her hand or her domain.
+
+Mishnah 3
+
+אמר לו בעל חובו: זרוק לי חובי – In the Gemara we establish it for when the creditor says, throw me my debt (the monies owed by the debtor) in the [manner similar to the] nature of Jewish divorce, and since he [i.e., the creditor] said this to him [i.e., the borrower], this obligation of indebtedness has the same [format] as the law the law of Jewish divorce, for if the borrower threw it closer to the creditor, and it [became] lost , the borrower is acquitted and he is not liable to pay [again], but if it landed closer to the borrower, he is liable to pay. But if the creditor said to him: throw me my debt and it shall be dismissed, since he threw it to him in any matter, he is exempt.
+לאויר הגג – wherever there is a gap of less than three handbreadths near the bottom of the roof, it isd considered a “Lavud” – the legal fiction of considering separated parts as united.
+מרשות הגג – if it left the divided off space of the roof and entered into the partition of the space where it is standing (serving as a legal fiction – as if one of its broadside were prolonged to form a partition).
+או נשרף הרי זו מגורשת – the throwing of the Jewish bill of divorce into the courtyard preceded its being burned in the airspace of the courtyard, for if it had been burned in the courtyard first, in principle, from the beginning, it was being tossed into the fire, and she is not divorced.
+
+Mishnah 4
+
+בגט ישן – He [i.e., the husband] wrote to divorce his wife and after the Jewish bill of divorce had been written, he was [found to be] alone with her. The School of Shammai holds that we do not say that there is a decree lest people would say that her Jewish bill of divorce came before her children [arrived] lest the [delivery of the Jewish bill of divorce] is delayed a year or two [years] between the writing and the delivery, and she will have had children from him in the midst of that time and afterwards, will divorce her with it; and when people will see the date of the Jewish bill of divorce which is prior to the birth of her son, people would think that he [i.e., the husband] gave her the Jewish bill of divorce at the time it was written, and there would be a discredit [to her] as [people] would say that the children were born from a “free” (i.e., unmarried) woman, and the Halakhic decision is that a person should not divorce his wife with an “old Jewish bill of divorce.” But if the husband divorced her and then went to another country, she may ab initio, remarry through this.
+
+Mishnah 5
+
+כתב לשם מלכות שאינה הוגנת – If he was in Babylonia and wrote “for Heshbon in the years of the kingdom of Edom” where there is no such kingdom in the place where the Jewish bill of divorce is written, she should go free [with a corresponding Jewish bill of divorce, if she married on account of the “Jewish bill of divorce” that she received from the first one] from this one and that one, and it is called “The Kingdom of Edom,” a kingdom which is not corresponding to/befitting it, which lacks a form of writing and a language.
+אי שכתב מלכות מדי – since it is necessary to write the name of the kingdom of the state in which the Jewish bill of divorce is written , out of concern for the peace of the kingdom, so that they will say, “we are important in their eyes where they write their documents in our names.
+תצא מזה ומזה – if she married via the Jewish bill of divorce [that she had received], she should go free from the first [marriage] as well as from the second [marriage].
+ואין לה לא פירות ולא בלאות וכו' – Our entire Mishnah is explained in the Tractate Yevamot in the chapter “The Great Wife” (Chapter 10, Mishnah 1).
+והולד ממזר מזה ומזה – Our Mishnah [is according to] Rabbi Meir, who said that he who deviates from the coinage that the Sages formulated in [the realm of] Gittin/Jewish bills of divorce, the offspring are illegitimate/Mamzerim but this is not the Halakha.
+
+Mishnah 6
+
+כל העריות שאמרו צרותיהן מותרות – fifteen rival wives (see Tractate Yevamot, Chapter 1, Mishnah 1) that the Sages say that [married severally to the brother of a man with whom marriage is forbidden] cause the exemption from levirate marriage [and from the removal of the shoe] (of their associates and eventually the associates of their associates] to marry in the market place without the removal of the shoe.
+הלכו הצרות – of women forbidden to a man on account of consanguinity
+ונשאו – in the marketplace
+ונמצאו – these women forbidden to a man on account of consanguinity אילוניות – And the matter was discovered that they were betrothed in error to the dead man, and it was found that these were not their associates and that these women forbidden to a man on account of consanguinity were not exempted from the ceremony of her removing the shoe of her dead-husband’s brother who refused to marry her.
+תצא מזה – from the husband that she had been married to and from the Yabam (the brother of the dead-husband, since she had had no issue from her husband). -
+וכל הדברים האלו בה – And in [Tractate] Yevamot, we establish it according to Rabbi Akiba who said that there is are illegitimate children from the violation of negative commandments, but it is not the Halakha.
+
+Mishnah 7
+
+ונשאת לאחר – since we establish for us that the sexual act of the one exempts her associate co-wife.
+ונמצאת זו – who had been married by the dead-husband’s brother was found to be incapable of bearing children, her act of marrying her dead-husband’s brother is not effective, and she did not exempt her associate wives and went to the marketplace to get married without the ceremony of the removal of the shoe of her dead-husband’s brother [who refused to marry her].
+תצא מזה ומזה – [she should leave] this husband and from her first brother-in-law.
+
+Mishnah 8
+
+כתב סופר גט לאיש – [in order to] divorce his wife with it [the Jewish bill of divorce]
+ושובר לאשה – [the receipt] that she will deliver to her husband when he has paid off her Ketubah.
+וטעה הסופר – when he delivered the documents to them
+ונתן גט לאשה ושובר לאיש – and they (i.e., the now-supposedly former husband and supposedly former wife) delivered [the appropriate documents] each to the other, and she went and married [someone else] thinking that this was the Jewish bill of divorce that her husband delivered to her and this one (i.e., the husband) thought that his wife had delivered him the receipt. And Maimonides has the reading: “and he (i.e., the scribe) gave the Jewish bill of divorce to the man and the receipt to the woman, and he explains [the word] “ונתן /and he gave” that he (i.e., the scribe) thought that he gave the Jewish bill of divorce to the man and the receipt to the woman but [in reality] he did the exact opposite, and this is [a] forced [interpretation].
+אם לאלתר – all the while that she did not marry, the Jewish bill of divorce left the hands of the husband
+אינו גט – and she requires a new Jewish bill of divorce
+ואם לאחר שנשאת – behold, this is a [legitimate] Jewish bill of divorce
+לא כל הימנו – Everything is not according to the words of the first husband to believe him.
+לאבד זכותו של שני – [of the second husband] that she married, for we say that there was a conspiracy between them and they switched the documents after she had married. And the Halakha is according to Rabbi Eliezer
+
+Mishnah 9
+
+ולנה עמו בפונדקי – and there are witnesses testifying of the privacy between a man and a woman there but there are no witnesses there for the actual sexual act. The School of Hillel holds that the witnesses testifying to the privacy between a man and a woman are the very same individuals who testify about the actual sexual act, for the presumption is that nobody wants to make his intercourse with a woman one of prostitution (but wants to make her his wife thereby –see Talmud Ketubot 73a), for he has betrothed her with his sexual act. And the School of Shammai holds that they don’t say that the witnesses testifying the privacy between a man and a woman are not the very same individuals who testify about the actual sexual act, until she demonstrates that she has engaged in sexual relations.
+גט קרח – [a Jewish bill of divorce that lacks signatures on each of its folds] – that its folds are greater than its witnesses (see the next Mishnah for this definition), for the Rabbis decreed a folded [bill of divorce] document because of impetuous Kohanim who would suddenly write a Jewish bill of divorce for their wives and then regret it and they would not be able to restore them [as their wives] (since Kohanim are prohibited, according to the Torah, to marry a divorcee), and they (i.e., the Rabbis) decreed for them a folded Jewish bill of divorce, which is not easy to write quickly, lest while it is [being written], he becomes appeased. Hence, they write one or two lines and wrap them on the blank part and sew it/fasten it and one witness affixes his signature on the outside part of the fold, and then he returns and writes two or more lines from inside and folds them on the blank part, and the other witnesses affixes his signature on the outside part of the fold, and similarly [for] the third witness. But if there is a fold that is binding them without the signature of a witness from the back, it is a Jewish bill of divorce lacking signatures on each of its fold and is invalid. For by definition, for the number of folds should be the number of witnesses, ab initio, for we are concerned that perhaps the husband said to them: “you will all affix your signatures,” but one witness did not affix his signature, and if the woman married with this Jewish bill of divorce, she should leave both this one (i.e., her new husband) as well as that one {i.e., her former husband). And all of these foregoing conditions apply to her. And our Mishnah is according to Rabbi Meir who said that whomever changes from the formula that our Sages established (see Talmud Gittin 5b), In Jewish bills of divorce, the offspring are illegitimate. But this is not the Halakha.
+
+Mishnah 10
+
+הכל משלימין עליו – and even a slave, and even someone who is ineligible to provide testimony on account of sin.
+אלא קרוב שהוא ראוי להעיד בעדות אחרת – for he doesn’t have disqualification to give testimony other than for those near. But a slave or a thief cannot. A slave, - perhaps he will come to bring up genealogical connections; and a thief, perhaps he will come to say that he effectuated repentance; but someone related, everyone knows concerning him that he is a relative, and the Halakah is according to Ben Nanas that anyone may complete it. Nevertheless, only one ineligible witness may affix his signature upon it, and all the rest, require that all of them are valid [witnesses].
+
+Chapter 9
+
+
+
+Mishnah 1
+
+המגרש...רבי אליעזר מתיר – The reason of Rabbi Eliezer, as is written (concerning the laws of the Kohanim) (Leviticus 21:7): “nor shall they marry one divorced from her husband. [For they are holy to their God].” Even if they were not divorced from other than their husband, since he said to her: You are divorced from me, but you are not permitted to all [other] men, is for she is forbidden to the priesthood. So we see that it is a Jewish bill of divorce, and here she is permitted to any men except from this, she is permitted to others.
+וחכמים אוסרים – since they say that the prohibition of the priesthood is different. For the Biblical verse has increased for them (i.e., the priesthood) additional commandments, and even though that the Jewish bill of divorce would make her ineligible to the priesthood, it would not be a Jewish bill of divorce that would permit her to others. And the Halakah is according to the Sages. But the Rabbis did not forbid other than when he said: “You are permitted to all other men other than so-and-so.” The Rabbis admit that it is a Jewish bill of divorce in that it permitted her to all men through the delivery of the Jewish bill of divorce, but that he made a condition with her that she would not marry that particular individual, for it would be like other kinds of conditions in general. But the Rabbis forbade the one who divorces to say: “Behold, this is your Jewish bill of divorce on the condition that you should marry so-and-so,” so that they would not say that they give their wives to one another as gifts. And every condition that a person makes with regard to a Jewish bill of divorce prior to the writing of the Jewish bill of divorce, even though the condition is not written within it, the Jewish bill of divorce is invalid, but after it was given to her in her hand, he can make whatever condition he wishes to make.
+
+Mishnah 2
+
+אלמנה לכהן גדול – since the betrothal takes legal effect when violating negative commandments, for in those [mentioned in the Mishnah] do not take legal effect due because of the prohibition of marital state within it; It is to be forgotten if he left it in the Jewish bill of divorce.
+
+Mishnah 3
+
+גופו של גט – the essence of the writing of the Jewish bill of divorce, such they should write in it.
+ודין די יהוי ליכי מינאי – it is necessary to prove in its interior that via this “book,” he divorces her, for it he not written this in it, people would come to say that through mere speech he divorced her and the document is mere proof. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 4
+
+כתב בכתב ידו ואין עליו עדים – For Rabbi Meir who said that the witnesses who affix their signatures [to the Jewish bill of divorce] make the divorce final, one’s signature is considered like one-hundred witnesses. But for Rabbi Eliezer who says that the witnesses who deliver [the Jewish bill of divorce] make the divorce final, since it is his handwriting, and the Biblical text reads (Deuteronomy 24:1): “and he writes [her a bill of divorcement, hands it [to her]…,” and even though the witnesses who deliver the [Jewish bill of divorce] are not valid from the Torah and the Sages invalidated it lest they come to make it fit through the writing of the scribe.
+ואין בו זמן – for the date is an ordinance of the Rabbis, whether because of the usufruct or because lest he is partial over his sister’s daughter, as we said in the second chapter.
+ואין בו אלא עד אחד – there is, according to the one who says that it refers to his handwriting, and the first part of our Mishnah comes to teach us that even if there is no witnesses [that has signed the Jewish bill of divorce], the child is valid. And here it comes to teach us that even when there is ab initio, one witness [whose signature is affixed], it is not valid. And according to the one who says that it refers to the handwriting of the scribe, even so, the offspring is valid, for the scribe is in place of the second witness.
+תקון עולם – lest the witnesses to the delivery [of the Jewish bill of divorce] die and the husband comes and raises a complaint saying that I did not divorce her. And the Halakha is according to Rabbi Eliezer.
+
+Mishnah 5
+
+שני גיטין שוין – in their names
+הרי השני בטל – for we don’t know whom he is
+כלל – one time for all of them, on such-and-such day of the week, so-and-so divorced this woman and that person divorced the other person.
+טופס לכל אחת – a particular time to each one, on such-and-such a day of the week, a certain man divorced a certain woman and completed [the writing of] the Jewish bill of divorcer. And on such -and-such a day of the week a certain man divorced a certain woman and completed the Jewish bill of divorce, and similarly for all of them. And the witnesses [sign] below at the bottom.
+
+Mishnah 6
+
+כשני דפין שכתבן – on two pages this one on the side of the other, and two Hebrews inscribing their signatures under the first Jewish bill of divorce to under the second [Jewish bill of divorce]. The name of the first witness is under the first [Jewish bill of divorce] and the name of his father is under the second {Jewish bill of divorce], and similarly, the seonc witness underneath him. And afterwards, they went back and had two Israelites who live in the land of Greece, who signed in Greek writing , and the manner of Greek writing is that it goes from left to rightg, so that we would find the name of the witness under the second [Jewish bill of divorce] and the name of his father under the first [Jewish bill of divorce].
+את שהעדים הראשונים נקראים עמו כשר – if the Hebrews who affixed their signatures above, for it is the manner of Hebrew writing that it goes from the right to the left, and we find the name of the witness underneath the right-hand Jewish bill of divorce, and the name of his father underneath the left-hand Jewish bill of divorce, the right-hand [Jewish bill of divorce] is valid. But if the Greek signatures [are found] above, the left-hand [Jewish bill of divorce] is valid, for the names of the witnesses are under the left-hand [Jewish bill of divorce]. And the reason for this is that we suspect lest the latter witnesses swriched their writing to the order/manner of the first set of witnesses, for if the Hebrew [writers] were above , which they go from the right to the left and they affixed their signatures on the right-hand Jewish bill of divorce, when the two Greek [Jews] came to affix their signatures underneath theirs, they also went from the right to the left, like the order of Hebrew writing. And we found that all four of them affixed their signatures on the right-hand Jewish bill of divorce. And similarly, if the Greek [Jews] had affixed their signatures above , lest the Hebrew writers who came after them switched the order of their Hebrew writing, and went from the left to the right, so that it was found that all four of them affixed their signatures on the left-side [Jewish bill of divorce].
+ה"ג עד אחד עברי ועד אחד יוני, ועד אחד עברי ועד אחד יוני באים מתחת זה לתחת זה שניהם פסולין – And the reason is that we suspect lest the Hebrew [writing] witness affixed his signature on the first right-hand side Jewish bill of divorce, according to the manner of Hebrew writing, and the Greek [Jewish] second witness affixed his signature on the second left-hand side Jewish bill of divorce, according to the manner of Greek writing which begins from the left, but the third Hebrew witness, switched the Hebrew writing and also began from the left like the Greek [Jew] before him, and it was found that he too had his signature affixed on the left-side Jewish bill of divorce; but the final Greek [Jewish] witness had his signature affixed in his [normal] manner, from the left to the right, and he too had his signature affixed on the left-side Jewish bill of divorce; hence it was found that three witnesses had their signatures affixed on the left-side Jewish bill of divorce, with only one [witness] with his signature affixed on the right-side [Jewish bill of divorce]. Or the opposite, where the second Greek witness, reversed his writing to the order of Hebrew writing and began from the right to the left like the first Hebrew witness who affixed his signature, and the third Hebrew witness affixed his signature as per his manner from the right-side, and we found that three of them had affixed their signatures on the first right-side Jewish bill of divorce, but the final Greek [Jewish] witness alone affixed his signature as per his manner on the left-hand side Jewish bill of divorce. And because we do not know upon which of them three of them affixed their signatures and which of them only one of them affixed his signature, both [Jewish bills of divorce] are invalid.
+
+Mishnah 7
+
+בדף השני – which near on the width of the scroll
+מן הצד – on the margin on the right side of the Jewish bill of divorce or on he left-hand margin.
+או מאחוריו בגט פשוט – that its witnesses are inside it
+הקיף – attached this one next to that one
+שניהם פסולים – for it is not called “affixing one’s signature” neither with this one or with that one.
+את שהעדים נקרין בסופו – he made a mistake while affixing his signature towards the end, but if the feet of the signature are not facing towards the head, it is valid.
+
+Mishnah 8
+
+כתב סופר ועד – the scribe affixed his signature as a witness , for they had two witnesses, and our Mishnah comes to teach us that we don’t suspect lest the husband did not command the scribe to affix his signature but said to two [individuals]: “say to the scribe and he will write,” and to so-and-so and another person [will be] witnesses and they will affix their signatures to it, and these witnesses were suspect and put to the shame by the scribe who would say: “I am not valid in his (i.e., the husband’s) eyes and I will affix my signature to it without the permission of the husband.” To that we do not suspect.
+חניכתו – the accompanying name of the family
+מעושה – with force
+בישראל כשר – if they forced him in court, such as all of those where they force him to divorce, or that she was forbidden to him, and if they forced him inappropriately, it is invalid, and disqualifies to marry into the priesthood because of the slight resemblance to a Jewish bill of divorce
+ובנכרי – according to law, it is invalid and disqualifies from marrying into the priesthood; and in appropriate, even it does not have the slightest resemblance to a Jewish bill of divorce (by which the woman concerned might be precluded from marrying a Kohen); and whomever is liable to give a Jewish bill of divorce according to the law, and there is no power in the Jewish judges to force him, but when the gentile authorities bind him over and say: do as the Israelites tell you, and he gives the Jewish bill of divorce according to the judges of Israel.
+
+Mishnah 9
+
+יצא שמה בעיר מקודשת – a free woman where a voice went forth about her: “so-and-so became betrothed today to a certain man, and not only an indistinct rumor (see Gittin 89a) but such as where candles were kindled and beds were made, and people would come and go and say,”so-and-so became betrothed today.”
+מגורשת -הרי זו מגורשת – It is referring to the first part of the Mishnah – where this woman upon whom a voice went out that she is betrothed and we are concerned for him and prohibit her to marry anyone other than to that man. And if he returned and a voice went out about her that she is divorced, for that same individual with whom a voice went out that she had become betrothed , she is divorced and permitted to all, for the voice that we were suspect of at first, his receipt is with him.
+ובלבד שלא יהא שם כמתלא – as long as there is not with the voice of [her] betrothal or the voice of [her] divorce providing no reasonable explanation to show how the report may have arisen by mistake.
+
+Mishnah 10
+
+אפילו הקדיחה תבשילו – she burned it by fire or by salt. For the School of Hillel explains ערות דבר/something obnoxious about her (Deuteronomy 24:1) as either obnoxious or something, that is to say, like the rest of offensive [matters] which are not unchastity.
+רבי עקיבא אומר: אפילו מצא אחרת נאה ממנה – And he explains the verse in this way: if she will not find grace of beauty in his eyes, or if he found in her something unseemly, or a matter of something offensive. On each one of these three things, he can divorce her, and the Halakha is according to the School of Hillel
\ No newline at end of file
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+Bartenura on Mishnah Gittin
+ברטנורא על משנה גיטין
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה גיטין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>המביא גט ממדינת הים.</b> כל חוצה לארץ קרי מדינת הים:
+<b>צריך לומר בפני נכתב ובפני נחתם.</b> אית דאמרי טעמא, לפי שאין בני מדינת הים בני תורה, ואין יודעין שצריך לכתוב הגט לשם האשה. הלכך אומר השליח בפני נכתב ובפני נחתם, וממילא שיילינן ליה אם נכתב לשמה, והוא אומר אין. ואית דאמרי טעמא, לפי שאין שיירות מצויות משם לכאן, שאם יבא הבעל ויערער לומר לא כתבתיו שיהיו עדים מצויין להכיר חתימת העדים. והאמינוהו רבנן לשליח כבתרי, ושוב לא יועיל ערעור הבעל:
+<b>מן הרקם ומן החגר.</b> בין קדש ובין ברד, מתרגמינן בין רקם ובין חגרא:
+<b>אפילו מכפר לודים.</b> שהיא מחוצה לארץ:
+<b>ללוד.</b> שהיא סמוכה לה והיא מארץ ישראל:
+<b>מהגמוניא להגמוניא.</b> שני הגמונים בעיר אחת ומקפידים זה על זה: 
+
+Mishnah 2
+
+<b>מרקם למזרח.</b> מרקם עד סוף העולם למזרחו קרוי חו״ל, ורקם עצמה נדונה כמזרח העולם ולא כארץ ישראל: 
+
+Mishnah 3
+
+<b>ואם יש עליו עוררים.</b> שהבעל מערער שהוא מזויף:
+<b>יתקיים בחותמיו.</b> אם יעידו העדים על חתימת ידיהם, או עדים אחרים יכירו חתימתם, כשר. ובזמן הזה, המביא גט בין בא״י בין בחו״ל צריך ליתנו לה בפני שנים וצריך לומר בפני נכתב ובפני נחתם. ואם חתימת העדים ניכרת במקום נתינת הגט ונתקיים הגט בחותמיו, אין צריך לומר בפ״נ ובפ״נ:
+<b>ואינו יכול לומר.</b> כגון שנתנו לה כשהוא פקח ולא הספיק לומר בפני נכתב ובפני נחתם עד שנתחרש: 
+
+Mishnah 4
+
+<b>שוין למוליך ולמביא.</b> לומר בפ״נ ובפ״נ: 
+
+Mishnah 5
+
+<b>חוץ מגיטי נשים.</b> שאם יש עליו עד כותי אחד, כשר. אבל שניהם כותים, פוסל ת״ק אפילו בגיטי נשים. ורבן (שמעון בן) גמליאל עשה מעשה והכשיר אפילו כששניהם כותים. והאידנא דגזרו על הכותים שיהיו כגוים לכל דבריהם, לא שנא שאר שטרות ול״ש גיטי נשים אפילו עד אחד כותי פסול:
+<b>בערכאות של גוים.</b> שהעידו העדים עדותם לפני השופט במקום מושב משפטיהם. והוא שידענו באותו שופט ובאותם עדים דלא מקבלי שוחדא. ודוקא בשטרי הלואות ושטרי מקח וממכר שהעדים ראו בנתינת הממון. אבל שטרי הודאות וגיטי נשים, וכל דבר שהוא מעשה ב״ד בערכאות שלהם, הכל פסול:
+<b>ר״ש אומר כשרים.</b> לא הוזכרו בבית המדרש להפסל:
+<b>אלא בזמן שנעשו בהדיוט.</b> ע״י גוים הדיוטות שאינם דיינים. ואין הלכה כר״ש:
+
+Mishnah 6
+
+<b>רצה לחזור בשניהן.</b> קודם שיגיע ליד האשה והעבד:
+<b>יחזור.</b> ואין השליח יכול לזכות בהם לצרכן, דחוב הוא להן, שמאבדין מזונותיהן:
+<b>וחכמים אומרים בגטי נשים.</b> יכול לחזור:
+<b>אבל לא בשחרורי עבדים.</b> והלכה כחכמים:
+<b>שאם ירצה שלא לזון את עבדו רשאי.</b> הלכך כי משחרר ליה לא מפסיד ליה מזוני. אבל שלא לזון את אשתו אינו רשאי, הלכך כי מגרש לה מפסיד לה מזוני:
+<b>מפני שהוא קנינו.</b> כלומר הא דהוא אכיל בתרומה כשהוא עבד כהן אינו אלא מפני שהוא קנינו של כהן, מידי דהוה אבהמתו של כהן שאוכלת בכרשיני תרומה, ולאו משום מעליותא היא, הלכך כי משחרר ליה אע״פ שמפסידו מלאכול בתרומה אין זו חובה לעבד:
+<b>לא יתנו לאחר מיתה.</b> דגיטא לא הוי עד דמטי לידה וכי מטי לידה הא מית ואין גט לאחר מיתה. ושטר שחרור נמי כי מטא לידיה הא מית ופקע רשותיה מיניה:
+<b>יתנו לאחר מיתה.</b> ואע״ג דלא אמר מנה זה, דדברי שכיב מרע ככתובין וכמסורין דמו:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>המביא.</b> נחתם חציו. אחד מן העדים חתם בפני:
+<b>בפני נכתב חציו וכו׳ פסול.</b> ודוקא חציו האחרון. אבל בפני נכתב חציו הראשון שהוא שם האיש והאשה והזמן, כשר. וחציו הראשון נמי לא צריך שיראה הכתיבה עצמה, אלא אם שמע קול הקולמוס בלבד עובר על הנייר בשעת כתיבה, תו לא צריך:
+<b>אחד אומר בפני נכתב ואחד אומר בפני נחתם פסול.</b> בזמן שהגט יוצא מתחת יד אחד מהם, דאצרכוהו רבנן לשליח המביא גט למימר תרווייהו. אבל אם הגט יוצא מתחת ידי שניהם, כשר. ששנים שהביאו גט אין צריך שיאמרו בפנינו נכתב ובפנינו נחתם:
+<b>שנים אומרים בפנינו נכתב ואחד אומר בפני נחתם פסול.</b> בזמן שהגט יוצא מתחת יד אחד מהם. אבל אם יוצא מתחת יד שניהם, כשר:
+<b>ורבי יהודה מכשיר.</b> ואפילו יוצא מתחת ידו של אחד מהם. ואין הלכה כרבי יהודה: 
+
+Mishnah 2
+
+<b>בלילה ונחתם ביום כשר.</b> שהיום הולך אחר הלילה ואין זה מוקדם:
+<b>ביום ונחתם בלילה פסול.</b> שהרי מוקדם הוא. ותקנו חכמים זמן בגיטין, גזירה שמא יהיה נשוי עם בת אחותו ותזנה עליו וחס עליה שלא תחנק ונותן לה גט בלא זמן. וכשמעידים עליה בב״ד מוציאה גיטה ואומרת גרושה הייתי ופנויה באותה שעה: 
+<b>ור״ש מכשיר.</b> דסבר ר״ש דחכמים תקנו זמן בגיטין משום פירי, שאם לא יהיה זמן בגט יהיה הבעל מוכר והולך פירות נכסי מלוג של אשתו לאחר גרושין, וכשתתבעו בדין יאמר קודם גירושין מכרתי. ולהכי מכשיר ר״ש בנכתב ביום ונחתם בלילה אע״פ שהוא מוקדם, דסבר משעה שנתן עיניו לגרש אע״פ שלא גירש שוב אין לו לבעל פירות. ואין הלכה כר״ש: 
+
+Mishnah 3
+
+<b>בדיו.</b> אלמיד״ר בערבי:
+<b>סיקרא.</b> צבע אדום:
+<b>קומוס.</b> שרף האילן:
+<b>קנקנתום.</b> וידריאול״ו בלע״ז:
+<b>על העלה של זית.</b> תלושה:
+<b>ונותן לה את הפרה.</b> שאינו יכול לקצצו אחר כתיבה, דכתיב (דברים כ״ד:א׳) וכתב לה ספר כריתות ונתן בידה, מי שאינו מחוסר אלא כתיבה ונתינה, יצא זה שמחוסר כתיבה קציצה ונתינה:
+<b>רבי יוסי הגלילי אומר כו׳</b> דרחמנא קרייה לגט ספר, מה ספר מיוחד שאין בו רוח חיים ואינו אוכל, אף כל שאין בו רוח חיים ואינו אוכל. ורבנן אמרי אי כתב בספר כדקאמרת, השתא דכתיב ספר, לספירת דברים הוא דאתא. והלכה כחכמים: 
+
+Mishnah 4
+
+<b>אין כותבין במחובר.</b> מפני שמחוסר קציצה:
+<b>כתבו על המחובר וכו׳</b> הכי קאמר, כתב במחובר הטופס, שהוא כל הגט כולו חוץ ממקום האיש ומקום האשה והזמן:
+<b>ותלשו וחתמו.</b> כלומר שכתב התורף שהוא מקום האיש והאשה והזמן אחר שתלשו:
+<b>כשר.</b> דכיון שנכתב התורף בתלוש. אע״פ שהטופס נכתב במחובר, כשר:
+<b>על הנייר המחוק.</b> שיכול לחזור ולמוחקו עד העדים ולכתוב עליו מה שירצה ולא מנכרא מלתא, שהרי עדים נמי על המחק הם חתומים:
+<b>ודפתרא.</b> אין המחק שלו ניכר. דיפתרא, דמליח וקמיח ולא עפיץ:
+<b>וחכמים מכשירין.</b> בגיטין בלבד. דסבירא להו עדי מסירה כרתי, והעדים שהגט נמסר בפניהם הם עיקר הגרושין, לא עדי חתימה. אבל בשאר שטרות דסמכינן אעדי חתימה, מודים חכמים שאין נכתבים לא על נייר מחוק ולא על דיפתרא. והלכה כחכמים: 
+
+Mishnah 5
+
+<b>ואפילו חרש שוטה וקטן.</b> והוא שגדול עומד על גביו ואומר לו כתוב לשם פלוני. אבל נכרי ועבד, אפילו גדול עומד על גביו, לכתחלה לא יכתוב גט, מפני שהם בני דעת ואדעתא דנפשייהו עבדי, שאפילו גדול אומר לו כתוב לשם פלוני הוא לא יכתוב אלא לדעת עצמו. ואם נכרי ועבד כתבו טופס הגט, וישראל בן דעת כתב התורף שהוא שם האיש והאשה והזמן שכל אלו צריכין לשמן, הגט כשר. וכן חרש שוטה וקטן דאמרינן במתניתין שכשרים לכתוב את הגט, ה״מ טופס, אבל תורף אינו כשר אלא שיכתבנו ישראל גדול ובן דעת:
+<b>חושן מחרש שוטה וקטן.</b> דלאו בני דעה נינהו:
+<b>וסומא.</b> פסול להביא גט מחוצה לארץ, שאינו יכול לומר בפני נכתב ובפני נחתם. אבל להביא גט בארץ ישראל שא״צ לומר בפני נכתב ובפני נחתם, או אפילו בחו״ל אם הגט מקויים בחותמיו, או להיות שליח של אשה לקבל גיטה, לכל אלו הסומא כשר:
+<b>ונכרי.</b> דליתיה בתורת גיטין וקדושין, ובמידי דלנפשיה לא חזי לא מצי למעבד שליחותא לאחריני: 
+
+Mishnah 6
+
+<b>קיבל הקטן.</b> הגט מיד הבעל:
+<b>והגדיל.</b> קודם שמסרו לה:
+<b>פתוח ונסתמא וחזר ונתפתח.</b> אפילו לא חזר ונתפתח, הואיל והיה פתוח בשעת קבלת הגט שפיר מצי למיהוי שליח, דהא יכול לומר בפני נכתב ובפני נחתם. אלא איידי דבעי למתני סיפא וחזר ונשתפה, שצריך שיהיה בן דעת בשעת נתינה, תנא נמי רישא וחזר ונתפתח. וכל פסולי עדות בעבירה, פסולין להביא את הגט, שאין נאמנים לומר בפני נכתב ובפני נחתם. ואם הגט מקויים בחותמיו, כשרים להביאו: 
+
+Mishnah 7
+
+<b>חמותה ובת חמותה כו׳</b> אינן נאמנות לומר מת בעלה, משום דסניין לה ומכוונין לקלקלה:
+<b>ובלבד שהיא צריכה לומר בפ״נ ובפ״נ.</b> ודוקא כשהתנה הבעל עמה בשעה שמסר הגט לידה ואמר לה לא תתגרשי אלא בבית דינו של פלוני ותאמרי בפ״נ ובפ״נ. והב״ד לוקחין אותו מידה אחר שאמרה בפ״נ ובפ״נ, וממנין שליח שיחזור ויתן אותו לה. אבל אשה שגיטה יוצא מתחת ידה בכל מקום שהיא, הרי זו מגורשת, ואפילו שאין הגט מקוים בחותמיו, ואינה צריכה שתאמר בפ״נ ובפ״נ:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל גט.</b> קול סופרים מקרין. הגדולים מקרין לתלמידיהם, כשיבא גט לפניך כתבהו כך. והזכירו שם אינש בעלמא:
+<b>יותר מכן.</b> ולא זה בלבד שנכתב שלא לשם גירושין אלא להתלמד, אלא אף זה שנכתב לשם גירושין גמורים ונמלך, פסול:
+<b>יתר מכן היו לו ב׳ נשים כו׳</b> ולא זה בלבד שנכתב שלא לשם גירושין של אדם זה, פסול. אלא אף זה שהיו לו שתי נשים שנכתב לשם גירושין דהאי גברא, פסול, כיון שנכתב שלא לשם גירושין של זו:
+<b>גדולה וקטנה.</b> לאו דוקא:
+<b>יתר מכן אמר ללבלר וכו׳</b> הא קמ״ל דלא אמרינן הוברר הדבר למפרע דבשעת כתיבה נמי דעתיה אהא ואיכא גירושין דידיה ודידה: 
+
+Mishnah 2
+
+<b>הכותב טופסי גיטין.</b> סופר שרוצה שיהיו מזומנין אצלו, שפעמים אדם בא לשכרו והוא טרוד בשטרות אחרים:
+<b>צריד שיניח מקום האיש ומקום האשה ומקום הזמן.</b> ובגמרא מוסיף אף מקום הרי את מותרת לכל אדם:
+<b>מפני התקנה.</b> התירו לכתוב טופסי גיטין ושטרות שלא לשמן מפני תקנת הסופר שיהיו מזומנים לו, ובלבד שישייר תורף לכתבו לשמה. וגזרינן תורף שאר שטרות אטו תורף דגיטין:
+<b>רבי יהודה פוסל בכולן.</b> דגזר טופס אטו תורף, ושאר שטרות אטו גיטין:
+<b>ר״א מכשיר בכולן.</b> דלא גזר שאר שטרות אטו גיטין:
+<b>חוץ מגטי נשים שנאמר וכתב לה לשניה.</b> וגזרינן טופס אטו תורף. והלכה בר״א: 
+
+Mishnah 3
+
+<b>לאלתר.</b> מיד. כשר:
+<b>ואם לאו פסול.</b> ודוקא שאבד במקום שהשיירות מצויות, דאיכא למימר מעוברים ושבים נפל. אבל אם אבד במקום שאין השיירות מצויות, אפילו לאחר זמן מרובה כשר. ואפילו אבד במקום שהשיירות מצויות, אם יש לעדים בו סימן מובהק, כגון שיאמרו נקב יש בו בצד אות פלונית, או שיאמרו מעולם לא חתמנו בגט באלו השמות אלא בזה בלבד, כשר, ואפילו לאחר זמן מרובה:
+<b>בחפיסא או בדלוסקמא.</b> אמתחות שרגילין לתת בהם שטרות ויש בהן סימן שהם שלו:
+<b>אם מכירו כשר.</b> מלתא באנפי נפשה היא. והכי קאמר, מצאו בחפיסה או בדלוסקמא אע״פ שאינו מכירו לגט, או שמכירו לגט אע״פ שמצאו בכל מקום, כשר:
+<b>נותנו לה בחזקת שהוא קיים.</b> ולא חיישינן שמא מת ובטל שליחותו, דאמרינן העמד דבר על חזקתו. אבל אם נודע שמת קודם שהגיע גט לידה, הגט בטל, דאין גט לאחר מיתה:
+<b>מקריבין אותה.</b> ולא חיישינן שמא מתו בעליה, וחטאת שמתו בעליה למיתה עומדת: 
+
+Mishnah 4
+
+<b>כרקום.</b> תרגום מצור כרכומין:
+<b>המטרפת.</b> ועדיין לא טבעה:
+<b>לידון.</b> בדיני נפשות:
+<b>בת ישראל לכהן.</b> חומרי מתים:
+<b>בת כהן לישראל.</b> חומרי חיים: 
+
+Mishnah 5
+
+<b>המביא גט בארץ ישראל.</b> שאין צריך לומר בפני נכתב ובפני נחתם:
+<b>משלחו ביד אחר.</b> ועושה שליח מאליו ולא בבית דין. ודוקא חלה:
+<b>ואם אמר לו.</b> בעל לשליח:
+<b>טול לי הימנה חפץ פלוני.</b> כשתתן לה את הגט. לא ישלחנו ביד אחר: 
+
+Mishnah 6
+
+<b>עושה ב״ד.</b> שליח, ומשלחו:
+<b>שליח ב״ד אני.</b> ומסתמא ב״ד עשו הדבר בהכשרו. ושליח שני ממנה שליח שלישי עד מאה, וכולן בב״ד, מדתנן במתניתין אין השליח האחרון כו׳ אלא אומר שליח ב״ד אני: 
+
+Mishnah 7
+
+<b>להיות מפריש עליהן מחלקן.</b> כשיפריש התרומה ימכרנה ויעכב הדמים לעצמו בשביל חובו שיש לו על הכהן. ומעשר ראשון ומעשר עני יעכב ויאכל בשביל החוב שיש לו על הלוי ועל העני. אלא שמפריש ממעשר ראשון תרומת מעשר לכהן. ואם הוא רגיל ליתן תרומותיו ומעשרותיו לזה הכהן או הלוי או העני שהלוה להן, אין צריך לזכות להם מעשרותיו ותרומותיו על יד אחר, אלא לוקחן לעצמו מיד אחר שיפרישם. אבל אם רגיל ליתן תרומותיו ומעשרותיו לאחרים, אינו יכול לעכבן בחובו, עד שיזכה להם ע״י אחר תחילה, ואח״כ יחזור ויטלם בחובו:
+<b>צריך ליטול רשות מן היורשים.</b> שירשו מהם קרקע משועבדת לבעל חוב, צריך ליטול מהם רשות אם רוצים לפרוע חוב זה מתרומות ומעשרות הללו, דשמא רוצים הם ליקח מתנותיהן ולפרוע חוב מורישם ממקום אחר: 
+
+Mishnah 8
+
+<b>המניח פירות להיות מפריש עליהן כו׳</b> סומך על אלו ואוכל טבלים אחרים שיש לו, ואומר, הרי תרומתן באותן פירות שהקציתי לכך:
+<b>ואם אבדו.</b> הלך לבדקן ומצאן שאבדו:
+<b>ה״ז חושש.</b> לאותן טבלים שתקן בהבטחתן של אלו. ואם לא אכלן צריך להפריש מהם, שמא כשאמר הרי תרומתן בפירות שהקציתי כבר היו אבודין:
+<b>מעת לעת.</b> של בדיקה. כשבדקן ומצאן אבודין חושש שמא מאתמול בעת הזאת אבדו, ואם עשאן מעשר תוך מעת לעת על פירות אחרים צריך להפריש עליהם מספק. וטפי מהכי לא אחמור רבנן למיחש, אלא סומכין אחזקה:
+<b>בודקין את היין.</b> שהניחו להיות מפריש עליו, צריך לבדקו, שמא החמיץ ואין תורמין מן החומץ על היין:
+<b>בקדים של מוצאי החג.</b> כשמנשבת רוח קדים במוצאי החג:
+<b>ובשעת כניסת מים.</b> כשהן כפול הלבן נקראים בוסר. וכשהלחלוחית נכנסת וגדילה בתוכו שיכול לעצור מהן כל שהוא, היינו כניסת מים. פירוש אחר, היו כותשים הענבים כשדהן בוסר ונותנים לתוכו מים ועושים חומץ לטבול. והלכה כרבי יהודה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>השולח והגיע בשליח.</b> שלא היה מתכוין לרדוף אחריו להשיגו, אלא שנשתהה השליח בדרך והיה לו לזה דרך לשם וראהו וביטל הגט, אפילו הכי בטל, ולא אמרינן לצעורא בעלמא מכוין, שאם היה בדעתו לבטלו היה רודף אחריו:
+<b>אינו יכול לבטלו.</b> הא קא משמע לן דאף על פי דחזינן ליה דמהדר עליה מעיקרא לבטוליה, לא אמרינן אגלאי מלתא למפרע דבטולי בטליה. והיכא דיהיב אינש גיטא לדביתהו לזמן או על תנאי, אי אמר לה הרי זה גיטך מעכשיו ולזמן פלוני או אם יתקיים תנאי פלוני, מכי מטי גיטה לידה לא מצי תו לבטליה, ותהיה מגורשת לאותו זמן או כשיתקיים התנאי. ואי לא אמר לה מעכשיו, אפילו לבתר דמטא גטה לידה מצי מבטל ליה: 
+
+Mishnah 2
+
+<b>בראשונה.</b> לא היה מבטלו בפני האשה ולא בפני השליח, אלא במקום שהיה עומד היה מבטלו בפני שלשה:
+<b>מפני תקון העולם.</b> שהשליח שאינו יודע בדבר מוליכו לה והיא נישאת בו. ומכח תקנת רבן גמליאל מלקין על מי שמבטל הגט או מוסר מודעא על הגט:
+<b>בראשונה היה משנה שמו ושמה.</b> כשהיו לו שני שמות, אחד כאן ואחד במדינת הים, היה מגרשה בשם הנוהג במקום כתיבת הגט, ולא היה מקפיד לכתוב את שניהם:
+<b>מפני תיקון העולם.</b> שלא יוציאו לעז על בניה מן השני, לומר לא גרשה בעלה שאין זה שמו. ואדם שהוחזק בשני שמות בשני מקומות, חד במקום הכתיבה וחד במקום הנתינה אינה מגורשת עד שיכתוב שם של מקום הנתינה ושם של מקום הכתיבה עמו. אבל אם הוחזק בשני שמות במקום אחד וכתב אחד מן השמות, בדיעבד הגט כשר. מיהו לכתחילה צריך לכתוב שניהם. והיכא דשינה שמו או שמה בגט, אע״פ שכתב אחר כך וכל שם שיש לי, הגט בטל: 
+
+Mishnah 3
+
+<b>אין אלמנה נפרעת.</b> כתובתה:
+<b>מנכסי יתומים, אלא בשבועה.</b> שלא נתקבלה כלום:
+<b>נמנעו מלהשביעה.</b> שמפני שהיא טורחת לפני היתומים מורה התירא לעצמה לישבע שלא לקחה כלום. ואף על פי שלקחה דבר מועט סבורה שבשכר טרחה נוטלתו ואינו מפרעון כתובתה. ולפיכך נמנעו מלהשביעה והיתה מפסדת כתובתה:
+<b>התקין ר״ג שתהא נודרת ליתומים כל מה שירצו.</b> כגון קונם מיני מזונות עלי אם נהניתי מכתובתי:
+<b>וגובה כתובתה.</b> ואם נשאת לאחר קודם שהדירוה היתומים על כתובתה, ואם ידירוה אחר שנשאת, שמא יפר לה בעלה, כיצד יעשו, משביעין אותה חוץ לב״ד שבועה דרבנן שאין ענשה מרובה, ונוטלת כתובתה אחר שנשאת. וכשבאת לגבות כתובתה קודם שתנשא לאחר (הרשות ביד היתומים, רצו משביעין אותה חוץ לב״ד, או מדירים אותה בב״ד:
+<b>העדים חותמים על הגט מפני תקון העולם.</b> אתרווייהו קאי, גבי אלמנה שתהא נודרת ליורשים כל מה שירצו, מפני תקון העולם, שיהיו הנשים נישאות לבעליהן ולא תדאגנה להפסיד כתובתן. וגבי עדים חותמים על הגט מפני תיקון העולם, דהואיל ועדי מסירה כרתי, שהעדים שנמסר הגט בפניהם לאשה הם עיקר הגירושין, לא היה צריך שיחתמו עדים בגט, אלא מפני תיקון העולם, דחיישינן שמא ימות אחד מן העדים שנמסר הגט בפניהם, ונמצא הגט שבידה בלא עדים כחספא בעלמא: 
+<b>הלל התקין פרוזבול.</b> שראה את העם שנמנעו מלהלוות זה את זה ועברו על מה שכתוב בתורה (דברים ט״ו:ט׳) השמר לך פן יהיה דבר עם לבבך בליעל, עמד והתקין פרוזבול. וזה גופו של פרוזבול, מוסר אני לכם פלוני ופלוני דיינים. שכל חוב שיש לי אצל פלוני, שאגבנו כל זמן שארצה: 
+
+Mishnah 4
+
+<b>עבד שנשבה ופדאוהו.</b> ישראלים אחרים לאחר שנתיאש רבו ממנו:
+<b>אם לשום עבד ישתעבד.</b> לרבו שני:
+<b>לשום בן חורין לא ישתעבד.</b> לא לרבו ראשון, ולא לרבו שני. לרבו שני לא, דהא לשום בן חורין פרקיה. לרבו ראשון לא, דלמא ממנעי ולא פרקי:
+<b>רבן שמעון בן גמליאל אומר בין כך ובין כך ישתעבד.</b> לרבו ראשון. שלא יהא כל אחד ואחד הולך ומפיל עצמו לגייסות ומפקיע עצמו מיד רבו:
+<b>אפותיקי.</b> פה תהא קאי. מזה תגבה חובך ולא ממקום אחר:
+<b>ושחררו.</b> רבו ראשון:
+<b>שורת הדין אין העבד חייב כלום.</b> לרבו שני. שהשחרור ששחררו רבו ראשון מפקיעו מידי שעבוד:
+<b>אלא מפני תקון העולם.</b> שמא ימצאנו רבו שני בשוק ויאמר לו עבדי אתה ויוציא לעז על בניו:
+<b>כופין את רבו.</b> שני, ועושהו בן חורין. וכותב לו העבד שט״ח על דמיו, כלומר כפי מה שהוא שוה לימכר בשוק, לא כפי החוב אם היה החוב יתר על דמיו:
+<b>רשב״ג אמר אין העבד כותב.</b> שטר חוב, שהוא אינו חייב כלום. אלא רבו ראשון שהזיק שעבודו של זה, הוא שצריך לשלם לו דמיו, שהמזיק שעבודו של חברו חייב. והלכה כרשב״ג:   
+
+Mishnah 5
+
+<b>מי שחציו עבד וחציו בן חורין.</b> כגון עבד של ב׳ שותפים ושחררו אחד מהם. א״נ שקבל רבו ממנו חצי דמיו ושחרר חציו באותם הדמים:
+<b>תקנתם את רבו.</b> שאינו חסר כלום:
+<b>לישא שפחה אינו יכול.</b> מפני צד חירות שבו:
+<b>בת חורין אינו יכול.</b> מפני צד עבדות שבו:
+<b>כופין את רבו ועושהו בן חורין.</b> וה״ה אם היה עבד של מאה שותפין ואחד מהם שחררו, שכופין את כלם לשחררו: 
+
+Mishnah 6
+
+<b>יצא בן חורין.</b> אם ברח מן הנכרי, או שקנסו אותו ב״ד לפדותו מן הנכרים, כדאמרינן כופין אותו לפדותו ואחר שפדאו לא ישתעבד בו. וקנס חכמים הוא, לפי שהפקיעו מן המצות. וכן לחו״ל יצא לחירות לפי שהוציאו מא״י:
+<b>מפני תקון העולם.</b> שלא ימסרו הנכרים עצמן להרבות להביא שבויין כשרואין שמוכרין אותם ביותר מכדי דמיהם:
+<b>ואין מבריחין את השבויין מפני תקון העולם.</b> שמא יקצפו על השבויין העתידים לבא לידם ויתנום בשלשלאות וישימו בסד רגלם:
+<b>רבן שמעון בן גמליאל אומר מפני תקנת השבויין.</b> דלא חייש רשב״ג על העתידים לבא בשביה, אלא על אותם שהם שבויים עתה עמו. שאם אין שבוי אלא הוא יחידי, מבריחין אותו, ואין לחוש כאן מפני תקנת שבויים אחרים כשאין שבויים אחרים עמו. והלכה כרשב״ג: 
+
+Mishnah 7
+
+<b>משום שם רע.</b> שיצא עליה לעז זנות:
+<b>משום נדר.</b> שנדרה והוא אומר אי אפשי באשה נדרנית:
+<b>לא יחזיר.</b> ואפילו נמצאו הדברים שקר, או הנדר התירו חכם. שמא תלך ותנשא לאחר וימצא הלעז של זנות שקר, והנדר יתירנו חכם והיא לא תהיה פרוצה בנדרים, ויאמר אלו הייתי יודע שכן אפילו היו נותנים לי מאה מנה לא הייתי מגרשה, ונמצא גט בטל ובניה ממזרים. לפיכך אומרים לו הוי יודע שהמוציא את אשתו משום שם רע ומשום נדר לא יחזיר עולמית, ומתוך הדברים הללו הוא גומר ומגרש גירושין גמורים ולא מצי תו לקלקלה:
+<b>ר׳ יהודה אומר כל נדר שידעו בו רבים לא יחזיר.</b> רבי יהודה סבר דטעמא דאמור רבנן המוציא את אשתו משום שם רע ומשום נדר לא יחזיר, כדי שלא תהיינה בנות ישראל פרוצות בעריות ובנדרים. ומש״ה קאמר דנדר שידעו בו רבים, עשרה מישראל או יותר איכא פריצותא טפי, וקנסוה ולא יחזיר. ושלא ידעו בו רבים ליכא פריצותא כולי האי ולא קנסוה:
+<b>לא יחזיר.</b> דר״מ סבר, טעמא משום קלקולא. הלכך נדר שאינו יכול להפר אבל חכם יכול להתיר, יכול הוא לקלקל את הגט לאחר שתנשא לאחר ויאמר אלו הייתי יודע שחכם יכול להתיר לא הייתי מגרשה:
+<b>ושאינו צריך חקירת חכם.</b> אלא הוא יכול להפר לא הוצרכו חכמים לאסור עליו מלהחזירה, לפי שאינו יכול לקלקלה ולומר אילו הייתי יודע כו׳, שהרי נדר פתוח הוא והיה לו להפר ולא הפר:
+<b>לא אסרו זה.</b> שצריך חקירת חכם, להחזיר:
+<b>אלא מפני זה.</b> שאינו צריך. דבצריך לא היה לנו לחוש לקלקולא לפי שאינו יכול לומר אילו הייתי יודע שחכם יכול להתירו לא הייתי מגרש, דאנן סהדי שאעפ״כ היה מגרש, שאין אדם רוצה שתתבזה אשתו בב״ד בפני חכם לילך לבית דינו ולשאול על נדרה. אלא מפני נדר. שאינו צריך חכם ובעל יכול להפר, אסרו את כולן, שלא יאמר אילו הייתי יודע שהייתי יכול להפר לא הייתי מגרשה:
+<b>א״ר יוסי בר׳ יהודה כו׳</b> בגמרא מפרש דחסורי מחסרא והכי קתני, במה דברים אמורים כשנדרה היא, אבל נדר הוא שיגרשנה וגרשה, יחזיר ולא חיישינן לקלקולא:
+<b>ואמר ר׳ יוסי ברבי יהודה מעשה נמי בצידן באחד שאמר לאשתו קונם אם איני מגרשך</b>, כלומר יאסרו כל פירות שבעולם עלי אם איני מגרשך, וגירשה, והתירו לו חכמים שיחזירנה:
+<b>מפני תקון העולם.</b> כלומר שלא אמרו חכמים המגרש את אשתו משום נדר לא יחזירנה אלא מפני תקון העולם דחיישינן לקלקולא, והא לא שייך אלא משום נדר דידה, אבל כשנדר הוא שאין כאן משום תקון העולם, התירו להחזיר. והלכה כר״י:   
+
+Mishnah 8
+
+<b>רבי יהודה אומר, לא יחזיר.</b> שמא תנשא ותלד ויאמר אילו הייתי יודע שכן, אפילו היו נותנים לי מאה מנה לא הייתי מגרשך:
+<b>וחכמים אומרים יחזיר.</b> שלא חיישינן לקלקולא. ובגמרא מפרש מאן חכמים, ר״מ, דאמר בעינן תנאי כפול. והכי במאי עסקינן דלא כפליה לתנאיה, שלא אמר לה הוי יודעת שמשום אילונית אני מוציאך, ואם אין את אילונית לא יהא גט, דהשתא הוי גט אפילו אינה אילונית:
+<b>והיא תובעת כתובתה.</b> שהאילונית אין לה כתובה. ועכשיו שנמצא שאינה אילונית, תובעת כתובתה:
+<b>שתיקותיך יפה ליך מדבוריך.</b> שיאמר אילו ידעתי שסופי ליתן לך כתובה לא גרשתיך, נמצא גט בטל ובניה ממזרים: 
+
+Mishnah 9
+
+<b>אין פודין אותו.</b> והוא שרגיל בכך. כגון שמכר ושנה ושלש:
+<b>לוקח ומביא ביכורים.</b> בכל שנה צריך ליקח מהנכרי ביכורי פירותיה בדמים, ומביאן לירושלים:
+<b>מפני תקון העולם.</b> שלא יהא רגיל למכור קרקע בארץ ישראל לנכרים. ואם מכר יטרח לחזור ולפדות:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>הניזקין שמין להם בעידית.</b> אע״ג דמדאורייתא היא, דכתיב (שמות כ״ב:ד׳) מיטב שדהו ומיטב כרמו ישלם, האי תנא סבר דמיטב שדהו דניזק קאמר קרא, ומפני תקון העולם אמרו חכמים שישלם המזיק מעידית שבנכסיו, אע״פ שהם טובים מעידית של ניזק, כדי שיהו נזהרים מלהזיק:
+<b>ובעל חוב בבינונית.</b> דמדאורייתא לא גבי אלא מזיבורית, דכתיב (דברים כ״ד:י״א) והאיש אשר אתה נושה בו יוציא אליך את העבוט החוצה, ואין דרכו של אדם להוציא אלא הפחות שבנכסיו, ומפני תקון העולם אמרו בעל חוב בבינונית, כדי שלא תנעול דלת בפני לווין:
+<b>וכתובת אשה בזבורית.</b> דליכא למיחש בה לנעילת דלת. דיותר ממה שהאיש רוצה לישא, אשה רוצה להנשא:
+<b>ר״מ אומר כו׳</b> ואין הלכה כרבי מאיר: 
+
+Mishnah 2
+
+<b>אין נפרעים מנכסים משועבדים.</b> כגון לוה שמכר בינונית שלו שהיא משועבדת לבעל חוב, אין הבעל חוב יכול לטרוף אותה מן הלוקח אם נשאר אצל הלוה נכסים בני חורין, ואע״פ שאינן אלא זבורית: 
+
+Mishnah 3
+
+<b>אין מוציאין לאכילת פירות ולשבח קרקעות.</b> הגוזל שדה ומכרה לאחר, וזרעה וצמחה ועשאה פירות ובא נגזל וגבאה עם פירותיה מן הלוקח, אינו משלם ללוקח כי אם היציאה, וחוזר הלוקח על המוכר וגובה דמי הקרקע מנכסים משועבדים, שהרי מכרה לו באחריות וכתב לו שטר מכירה והרי היא מלוה בשטר, ואת הפירות מנכסים בני חורין ולא ממשועבדים:
+<b>וכן לשבח קרקעות.</b> אם השביחה הלוקח בנטיעת האילנות או בזבל וכיוצא בזה:
+<b>ולמזון האשה והבנות.</b> דתנאי כתובה הוא, ואת תהא יתבא בביתי ומתזנא מנכסי, ובנן נוקבין דיהויין ליכי מנאי יהויין יתבין בביתי ומתזנין מנכסאי וכו׳, כשבאות לגבות מזונותיהן אין גובים אלא מנכסים בני חורין ולא ממשועבדים:
+<b>מפני תקון העולם.</b> שהם דברים שאין להם קצבה ולא ידע כמה הם ולא מצי מזדהר:
+<b>והמוצא מציאה.</b> והחזירה, והבעלים אומרים שלא החזיר כולה:
+<b>לא ישבע מפני תקון העולם.</b> שאם אתה אומר ישבע אין לך אדם שמטפל במציאה להחזירה:
+
+Mishnah 4
+
+<b>יתומים שסמכו אצל בעל הבית.</b> לעשות מעשיהם על פיו ולא שנתמנה להם אפטרופוס, אפילו הכי כאפטרופוס הוא.
+<b>אפטרופוס</b>, בלשון רומי קורין לאב פאט״ר ולקטנים פוטו״ס. ופירוש אפטרופוס אביהן של קטנים:
+<b>שמינהו אבי יתומים ישבע.</b> דאי לאו דאית ליה הנאה מיניה לא הוה ליה אפטרופוס, ומשום שבועה לא אתי לאמנועי:
+<b>מנוהו בית דין לא ישבע.</b> דטובת חנם היא שזה עושה לבית דין לקבל דבריהם ולטרוח חנם ואי רמית עליה שבועה אתי לאמנועי:
+<b>אבא ששאול אומר חלוף הדברים.</b> מנוהו בית דין ישבע, דבההיא הנאה דקא נפיק עליה קלא דאינש מהימנא הוא דהא סמכי עליה בי דינא, משום שבועה לא אתי לאמנועי. מינהו אבי יתומים לא ישבע, דטובת חנם עושה לו לטרוח עם בניו, ואי רמית עליה שבועה אתי לאמנועי. והלכה כאבא שאול:
+<b>המטמא.</b> טהרותיו של. חברו:
+<b>והמדמע.</b> מערב תרומה בחולין של חברו. ומפסידו, שצריך למכרו לכהנים בזול:
+<b>והמנסר.</b> שמערב יין נסך ביין כשר ואוסרו בהנאה:
+<b>במזיד חייב.</b> ובדין הוא שיהא פטור, דהיזק שאינו ניכר לאו שמיה היזק, אלא מפני תקון העולם שלא יהא כל אחד ואחד הולך ומטמא טהרותיו של חברו ואומר פטור אני:
+<b>הכהנים.</b> שפגלו. קרבנות, ששחטו וזרקו דמם במחשבת לאכול מהם חוץ לזמנו. ולא הורצו לבעלים:
+<b>מזידים.</b> שידעו שפסולים בכך:
+<b>חייבים.</b> לשלם דמיהן לבעלים, שהרי צריכין להביא אחרים, ואי נמי נדבה היא שאינו חייב בתשלומין, מכל מקום קשה בעיניו שלא הקריב קרבנו שהרי להביא דורון היה מבקש: 
+
+Mishnah 5
+
+<b>על החרשת שהשיאה אביה.</b> ואע״ג דהויא אשת איש גמורה שהרי קבל אביה קדושיה כשהיא קטנה, אפ״ה יוצאה בגט, ומקבלת את גטה כשהיא חרשת, ואע״ג דלית בה דעתא, דאשה מתגרשת בעל כרחה, הלכך לא בעינן דעתה:
+<b>ועל קטנה בת ישראל.</b> שנשאת לכהן. והיא יתומה, דלא הוי נשואים אלא מדרבנן:
+<b>שאוכלת בתרומה.</b> דרבנן. ולא גזרינן תרומה דרבנן אטו תרומה דאורייתא:
+<b>מריש.</b> קורה:
+<b>בירה.</b> בית גדול:
+<b>מפני תקנת השבים.</b> שאם אתה מצריכו לקעקע בירתו ולהחזיר המריש עצמו, ימנע מלעשות תשובה:
+<b>שלא נודעה לרבים.</b> שהיא גזולה:
+<b>שהיא מכפרת.</b> ואין צריך להביא אחרת:
+<b>מפני תקון מזבח.</b> שלא יהיו כהנים עצבים שאכלו חולין שנשחטו בעזרה, ונמצא מזבח בטל, שנמנעים מלעבוד עבודה: 
+
+Mishnah 6
+
+<b>לא היה סקריקון.</b> נכרי רוצח. כלומר לא דנו דין סקריקון, לומר שהקונה קרקע של ישראל מיד הנכרי רוצח, יהיה חייב לדון עם הבעלים:
+<b>בשעת הרוגי המלחמה.</b> בשעה שהיתה הגזירה קשה על ישראל ליהרג במלחמה. שהלוקח ממנו באותה שעה היה מקחו קיים ולא היה צריך לדון עם הישראל בעל הקרקע, משום דאגב אונסיה דישראל הוה גמר ומקנה לסיקריקון. וקיי״ל [ב״ב מז:] תלוהו וזבין זביניה זביני:
+<b>אבל מהרוגי המלחמה ואילך.</b> שלא היתה הגזירה ליהרג, דנו דין סקריקון, לומר שהקונה ממנו יעשה דין עם הבעלים. כמו שמפורש במשנה:
+<b>מקחו בטל.</b> דאמרינן מיראה עבד:
+<b>לקח מן האיש.</b> קרקע המיוחד לכתובת אשתו:
+<b>מקחו בטל.</b> דאמרה נחת רוח עשיתי לבעלי:
+<b>נותן לבעלים רביע.</b> ששיערו, דסיקריקון מתוך שבחנם בא לידו מוזיל גביה רבעא: 
+
+Mishnah 7
+
+<b>רומז ונרמז.</b> מה שהוא רומז או שאחרים רומזים לו ונתרצה, הכל קיים. רמיזה, בידיו ובראשו. קפיצה, עקימת שפתים, שנאמר (איוב ה׳:ט״ז) קפצה פיה. ואינו סימן ניכר כמו רמיזה:
+<b>במטלטלין.</b> אם מכר מטלטלין. ואין הלכה כבן בתירה:
+<b>הפעוטות.</b> הקטנים כבן ז׳ כבן ח׳ אם הוא חריף ויודע בטיב משא ומתן. או כבן ט׳ ובן י׳ אם אינו חריף כל כך:
+<b>מקחן מקח וממכרן ממכר במטלטלין.</b> ומתנתן מתנה. אחד מתנת בריא, ואחד מתנת שכיב מרע. אחד מתנה מרובה, ואחד מתנה מועטת: 
+
+Mishnah 8
+
+<b>כהן קורא ראשון וכו׳</b> כשהן שוין בחכמה. אבל אם הישראל גדול בחכמה, קודם לכהן וללוי, דממזר תלמיד חכם קודם לכהן גדול עם הארץ. הדין הוא דינא דגמרא. והאידנא נהוג שכהן אפילו עם הארץ קודם לחכם גדול שבישראל:
+<b>מפני דרכי שלום.</b> דמדאורייתא יכול הכהן לתת רשות למי שירצה שיקרא בתורה לפניו, ומפני דרכי שלום אמרו שיקרא הוא ראשון ולא יתן רשות לאחר שיקרא, דלא ליתי לאנצויי ולומר מפני מה הרשה לזה ולא לאחר. ולא שנא בשבתות וימים טובים דשכיחי רבים, ולא שנא בשני ובחמישי בזמן הזה, לעולם כהן קורא ראשון ואינו יכול לתת רשות לישראל שיקרא לפניו, כי היכי דלא ליתו לאנצויי. ואם אין שם כהן, נתפרדה החבילה, ולא יקרא לוי שני אלא כפי חשיבותו, ואית דאמרי לא יקרא לוי בתורה כלל, וכן המנהג:
+<b>מערבין בבית ישן.</b> בני חצר שרגילים ליתן עירובן בכל שבת בבית אחד, אין משנין את מקומן ליתנו בבית אחר:
+<b>מפני דרכי שלום.</b> שבני אדם שהיו רגילים לראות העירוב באותו בית, עכשיו שאין רואים אותו יאמרו שמטלטלין בלא עירוב, ואיכא חשדא:
+<b>בור שהוא קרוב.</b> למוצא אמת המים הבא מן הנהר:
+<b>מתמלא ראשון.</b> ואחריו יתמלאו התחתונים:
+<b>מצודות חיה.</b> שאין להם תוך דליקני ליה כליו:
+<b>יש בהן גזל מפני דרכי שלום.</b> ולא נפיק בדיינים:
+<b>רבי יוסי אומר גזל גמור.</b> מדבריהם. ונפיק בדיינים. ומיהו מודה רבי יוסי דלא הוי גזל דאורייתא לעבור עליו בלאו. ואין הלכה כרבי יוסי:
+<b>המנקף.</b> חותך. כמו ונקך סבכי היער (ישעיה י׳):
+
+Mishnah 9
+
+<b>החשודה על השביעית.</b> לשמור פירות שביעית ולהצניעם מן הביעור ואילך:
+<b>לא תבור ולא תטחון עמה.</b> לסייעה, מפני שאסור לסייע בידים ידי עוברי עבירה בשעת העבירה:
+<b>לאשת עם הארץ.</b> החשודה על המעשרות:
+<b>ובוררת וטוחנת.</b> לפי שרוב עמי הארץ מעשרים הן:
+<b>אבל משתטיל המים.</b> בעיסה:
+<b>לא תגע עמה.</b> לפי שמשגלגלה הוטבלה לחלה, וקא מיטמאה מחמת כלים טמאים שהרי הוכשרה לקבל טומאה, וזו מסייעתה לגלגל ואסור לגרום טומאה לחלה:
+<b>וכולן לא אמרו כו׳</b> לא התירו להשאילם כלים ולסייעם בלא שעת עבירה עצמה, אלא משום דרכי שלום:
+<b>ומחזיקין ידי גוים.</b> לומר להם תחזקנה ידיכם:
+<b>ושואלים בשלומם.</b> כל הימים ואפילו ביום חגם. ואע״פ שמטיל שם שמים על הנכרי, ששלום אחד משמותיו של הקב״ה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>האומר התקבל.</b> אם רצה לחזור יחזור. דגט חוב הוא לה ואין חבין לאדם שלא מדעתו:
+<b>לא יחזור.</b> דכיון דאיהי שויתיה שליח הרי הוא כידה ונתגרשה מיד בקבלתו של זה:
+<b>אף האומרת טול לי גיטי.</b> לשון קבלה הוא. והלכה כרבן שמעון בן גמליאל: 
+
+Mishnah 2
+
+<b>צריכה.</b> להביא לפנינו שתי כיתי עדים:
+<b>שנים שיאמרו בפנינו אמרה.</b> לו לקבלו:
+<b>ושנים שיאמרו בפנינו קבל וקרע.</b> ובשעת השמד שנו, שגזרו על המצות והיו קורעים הגט מיד, שלא ייראה:
+<b>ואפילו הן כו׳</b> שהשנים שאמרה בפניהם הם עצמם ראו כשקבלו:
+<b>או אחד מן הראשונים ואחד מן האחרונים ואחד.</b> שלישי, שנעשה עד בזו ובזו, מצטרך עמהם:
+<b>היא ואביה.</b> או היא או אביה. היא יש לה יד דהא גדולה היא. ואביה נמי זכאי לקבלו:
+<b>אינה מתגרשת.</b> ואפילו בקבלת אביה, דכתיב (דברים כ״ד:א׳) ושלחה מביתו, מי שמשלחה ואינה חוזרת, יצאה זו שמשלחה וחוזרת: 
+
+Mishnah 3
+
+<b>במקום אחר פסול.</b> שהבעל מקפיד שאין רצונו שילעיזו עליו שם:
+<b>הרי היא במקום פלוני.</b> אינו אלא כמראה מקום, שם תמצאנה:
+<b>ורבי אליעזר מכשיר.</b> דסבר איהו דמדעתיה מגרש איכא קפידא, איהי דבעל כרחה מתגרשת מראה מקום היא לו. ואין הלכה כרבי אליעזר: 
+
+Mishnah 4
+
+<b>הבא לי גטי אוכלת בתרומה.</b> אם אשת כהן היא. עד שיגיע גט לידה:
+<b>לאותו מקום.</b> שכך אמרה לו לא תהא שלוחי אלא שם:
+<b>ורבי אליעזר אוסר מיד.</b> משפירש מאצלה. ורבי אליעזר לטעמיה דמכשיר כשקבלו במקופ אחר, דמראה מקום היא לו ומשעת קבלה איגרשה לה, לפיכך משעה שפירש מלפניה אסורה, שמא מצאו חוץ לעיר וקבלו הימנו. ואין הלכה כר״א: 
+
+Mishnah 5
+
+<b>כתבו אגרת וכו׳</b> שהגט קרוי אגרת שכך כתוב בו ואגרת שבוקין:
+<b>פטרוה לא אמר כלום.</b> דלמא לשון פטור וחובד קאמר, להקל מעליה חובות שחייבת:
+<b>פרנסוה.</b> לשון עשיית צרכיה כמו מוציאים לפרנסה וכו׳. הלכך לא ידעינן אי צרכי הגט הוא, שלא תהא זקוקה ליבם, אי צרכי מלבוש וכסות הוא:
+<b>כנימוס.</b> כחוק. לא ידעינן אי חוק גט אי חוק מזון וכסות. וכן כראוי:
+<b>היוצא בקולר.</b> ליהרג בדין המלכות:
+<b>ואמר כתבו.</b> אע״פ שלא אמר תנו:
+<b>יכתבו ויתנו.</b> דאגב פחדיה. טריד ולא פריש:
+<b>המפרש.</b> לים:
+<b>והיוצא בשיירא.</b> למדבריות:
+<b>המסוכן.</b> חולה. והלכה כר״ש שזורי: 
+
+Mishnah 6
+
+<b>ואמר כל השומע את קולו.</b> ופירש שמו ושם עירו:
+<b>רצה לשחק בה.</b> הואיל ולא אמר תנו:
+<b>מעשה בבריא.</b> מפרש בגמרא דחסורי מחסרא והכי קתני, ואם הוכיח סופו על תחלתו, הרי זה גט, ומעשה נמי בבריא וכו׳. והלכה כרבן שמעון בן גמליאל:   
+
+Mishnah 7
+
+<b>אמר לשנים תנו גט לאשתי.</b> אע״ג דלא אמר כתבו ותנו, הרי אלו יכתבו בעצמן. ולא יאמרו לסופר אחר שיכתוב, ולא לעדים לחתום, דלאו בית דין שוינהו לצוות על אחרים אלא עדים שוינהו, והן הן שלוחיו הן הן עדיו. ואם אמר לג׳ כתבו ותנו גט לאשתי, אע״פ שהן ראוין ליעשות ב״ד, כיון דבהדיא אמר להו כתבו, לאו בית דין שוינהו אלא עדים:
+<b>אמר לג׳ תנו.</b> ולא אמר כתבו:
+<b>הרי אלו יאמרו.</b> לעדים אחרים, לכתוב ולחתום וליתן, מפני שעשאן בית דין:
+<b>מבית האסורים.</b> משמו של רבי עקיבא שהיה חבוש בבית האסורים:
+<b>נומינו לשליח.</b> אמרנו לרבי חנינא שנעשה שליח בהלכה זו לאמרה בבית המדרש:
+<b>ילמדו.</b> אם אינם יודעים לכתוב. ילמדו לכתוב עד שיכתבוהו הן בעצמן:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>מי שאחזו קורדייקוס.</b> שנתבלבלה דעתו מחמת שד השולט על השותה יין חדש:
+<b>אין בדבריו האחרונים כלום.</b> וא״צ לחזור ולשאלו אחר שנתישבה דעתו, אלא כותבין הגט וסומכים על דבריו הראשונים. ומיהו כל זמן שדעתו מבולבלת אין כותבין הגט:
+<b>הרכין.</b> הטה:
+<b>בודקין אותו.</b> בדברים אחרים:
+<b>הרי אלו יכתבו ויתנו.</b> אם הרכין על הגט הרכנת הן: 
+
+Mishnah 2
+
+<b>אמרו לו.</b> לבריא או לשכיב מרע חכם:
+<b>נכתוב גט לאשתך.</b> שלא תזקק ליבם: 
+
+Mishnah 3
+
+<b>זה גטך אם מתי.</b> לא אמר כלום. דמשמע לכשאמות, ואין גט לאחר מיתה:
+<b>מחולי זה.</b> משמע מחולי זה ואילך, וכיון שמת מתוך החולי נמצא שאין הגט חל אלא לאחר מיתה:
+<b>מהיום ולאחר מיתה גט ואינו גט.</b> מספקא לן אי תנאה הוי מהיום אם אמות, וכיון שמת נתקיים התנאי ונמצא שהוא גט משעת נתינתו. אי חזרה הוי שחזר בו ממאי דאמר מהיום, ואמר לאחר מיתה יהא גט, ואינו כלום כיון דלא אמר מהיום אם מתי:
+<b>חולצת.</b> שמא אינו גט:
+<b>ולא מתיבמת.</b> שמא גט הוא והויא לה גרושת אחיו וקיימא עליה באסור כרת: 
+
+Mishnah 4
+
+<b>לא תתיחד עמו.</b> זה שנתן גט ואמר לה מהיום אם מתי, לא תתייחד עמו. שמא יבא עליה ותהא צריכה גט שני, דחיישינן שמא בעל לשם קדושין:
+<b>מה היא באותן הימים.</b> לאו ארישא קאי באומר מהיום אם מתי, דההיא ודאי לכי מיית אגלאי מלתא דהוי גט משעת נתינה, והבא עליה פטור. אלא באומר לה במסירת הגט הרי זה גטך והתגרשי בו מעת שאני בעולם אם מתי, ר׳ יהודה סבר סמוך למיתה הוא דהדי גט ומקמי הכי אשת איש היא. ור׳ יוסי סבר מכי יהיב לה גיטא כל שעתא מספקא לן דלמא זו היא שעה הסמוכה למיתה והוי גט ספק, ואע״ג דחי טפי, אין ברירה, הלכך ספיקא היא והבא עליה באשם תלוי: 
+
+Mishnah 5
+
+<b>הרי זו מגורשת ותתן.</b> מגורשת מעכשיו משעת קבלת הגט, וחייבת ליתן מה שהתנה עמה. ואם אבד הגט או נקרע קודם שתתן, אינה צריכה גט אחר, דכל האומר על מנת כאומר מעכשיו:
+<b>אמר רשב״ג מעשה בצידן.</b> בגמרא מפרש דחסורי מחסרא והכי קתני, אם אמר לה על מנת שתתני לי איצטליתי ואבדה איצטליתו, דוקא קאמר לה. רשב״ג אומר תתן לו את דמיה שלא נתכוין הבעל אלא להרווחה דידיה, ומעשה נמי בצידן באחד שאמר לאשתו וכו׳ ואמרו חכמים תתן לו את דמיה. ואין הלכה כרשב״ג: 
+
+Mishnah 6
+
+<b>על מנת שתשמשי את אבא, על מנת שתניקי את בני.</b> בגמרא מוכח דכל סתם שלא קבע זמן כמה תשמש את אביו או כמה תניק את בנו, כמפרש יום אחד דמי, ונתקיים התנאי אם תשמש את אביו או תניק את בנו יום אחד בלבד:
+<b>כמה היא מניקתו.</b> כלומר כמה הוא זמן היניקה, שאם הניקתו יום אחד בזוז הזמן, נתקיים וזתנאי:
+<b>שתי שנים.</b> רבי יהודה אומר י״ח חודש. אבל אם הניקה אותו אחר ששלמו ב׳ שנים לרבנן וי״ח חדש לר׳ יהודה, אין זו יניקה, ולא נתקיים התנאי. ואין הלכה כר״י:
+<b>מת הבן.</b> ולא הניקתו כלל:
+<b>או מת האב.</b> ולא שמשתו:
+<b>הרי זה גט.</b> דלאו לצעורה איכוין בתנאו, אלא להרווחה דידיה, והא לא אצטריך. ואם היה יודע שימות אביו או בנו לא היה מתנה:
+<b>שלא בהקפדה.</b> אע״פ שהיא לא. הכעיסתו, ואין העכבה ממנה, אינו גט. וכ״ש אם היה בהקפדה:
+<b>כזה גט.</b> הואיל ולא הקפידתו ואין העכבה ממנה. ואין הלכה כרשב״ג: 
+
+Mishnah 7
+
+<b>הגיע לאנטיפטרס.</b> מפרש בגמרא משנה זו, כגון דאתני שני תנאים, אי מטינא לגליל, לאלתר ליהוי גיטא. ואי לא מטינא לגליל, אי משתהינן תלתין יומין ולא אתינא ליהוי גיטא, ואי לא, לא ליהוי גיטא. והלך והגיע לאנטיפרס שהוא סוף ארץ יהודה וחזר קודם שלשים יום, בטל הגט. דלא לגליל מטא, ולא אשתהי תלתין יומין:
+<b>וכן אם היה הולך מגליל ליהודה והגיע לכפר עותנאי.</b> שהוא בקצה גבול הגליל:
+<b>וכן אם היה הולך למדינת הים והגיע לעכו.</b> שהוא בקצה גבול של א״י וחזר בתוך ל׳ יום, בטל הגט. שהרי לא הלך למדינת הים וגם לא נשתהה ל׳ יום:
+<b>כל זמן שאעבור מנגד פניך ל׳ יום.</b> כשאשתהה ל׳ יום עובר מנגד פניך אז יהא גט:
+<b>והיה הולך ובא וכו׳</b> לאחר מכאן כשישתהה ל׳ יום עובר מנגד פניה, יהא גט. ולא אמרינן הואיל ומעיקרא היה הולך ובא, ניחוש שמא פייס קטטה שביניהם ובטל גיטא, דמאחר שלא נתייחד עמה בשעה שהיה הולך ובא, לא חיישינן שמא פייס. וכי מקיים תנאיה ושהה ל׳ יום עובר מנגד פניה, הוי גיטא. ובגמרא מוקי לה באומר בשעת התנאי ע״מ כן אני מוסר לה הגט, שתהא נאמנת עלי כמאה עדים כל זמן שתאמר שלא באתי ונתיחדתי ופייסתי. וכן הלכה. שאם לא אמר כן בשעת התנאי, חיישינן שמא יבא בעל ויערער ויאמר פייסתי:   
+
+Mishnah 8
+
+<b>אינו גט.</b> דכיון דלא אמר מעכשיו, משמע לאחר שנים עשר חודש יהא גט, והרי מת בתוך הזמן וצריכה ליבם:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>הזורק.</b> הרי זו מגורשת. דכתיב (דברים כ״ד:א׳) ונתן בידה, ומדלא כתיב ובידה יתננו, משמע ונתן מכל מקום. בין בחצרה בין בגנה בין בקרפיפה. והוא שתהא עומדת בצד ביתה או בצד חצרה:
+<b>קלתה.</b> כלי שהנשים נותנות בו מטוה ומחטין:
+<b>הרי זו מגורשת.</b> ואפילו היא בתוך ביתו, דמקום חיקה וקלתה קנוי לה, שאין אדם מקפיד לא על מקום חיקה ולא על מקום קלתה: 
+
+Mishnah 2
+
+<b>או שמצאתו מאחוריו.</b> שהיה הגט על גבו ועקם גבו לה כדי שתטלנו:
+<b>אינו גט עד שיאמר טלי גטך.</b> ולכי אמר טלי גטך מיהת הוי גט. אבל אם היה הגט על גבי קרקע, או על גבו או בגופו ולא עקם גבו או לא המציא גופו לה כדי שתטלנו, אפילו אמר טלי גטך אינו גט:
+<b>קוראה והרי היא גיטה.</b> כשהיא קוראה בו רואה שהוא גטה:
+<b>קרוב לה מגורשת, קרוב לו אינה מגורשת.</b> כל שהיא יכולה לשמרו והוא אינו יכול לשמרו, זהו קרוב לה. וכל שהיא אינה יכולה לשמרו והוא יכול לשמרו זהו קרוב לו. שניהם יכולים לשמרו או שניהם אינם יכולים לשמרו, זהו מחצה על מחצה. ולענין פסק הלכה אינה מגורשת עד שיגיע גט לידה או לרשותה: 
+
+Mishnah 3
+
+<b>אמר לו בעל חובו זרוק לי חובי.</b> בגמרא מוקמינן לה באומר זרוק לי חובי בתורת גטין, דכיון דא״ל הכי הוה ליה לחוב זה דין גט, ואם זרק אותו הלוה קרוב למלוה ואבד, זכה הלוה ואינו חייב לשלם. ואם קרוב ללוה, הלוה חייב וכו׳. אבל אם אמר לו זרוק לי חובי והפטר, מכיון שזרקו לו בכל ענין, פטור:
+<b>לאויר הגג.</b> לפחות משלשה סמוך לקרקעית הגג, דכלבוד דמי:
+<b>מרשות הגג.</b> יצא ממחיצת הגג ונכנס לתוך מחיצת המקום שהיא עומדת בו:
+<b>או נשרף הרי זו מגורשת.</b> והוא שקדמה זריקת הגט בחצר קודם שתהא הדליקה באויר החצר. שאם היתה הדליקה בחצר תחלה, מעיקרא לשריפה קאזיל ואינה מגורשת: 
+
+Mishnah 4
+
+<b>בגט ישן.</b> שכתב לגרש את אשתו ואחר שנכתב הגט נתייחד עמה. ב״ש סברי לא אמרינן גזירה שמא יאמרו גטה קודם לבנה שמא ישהה את הגט שנה או שנתים בין כתיבה לנתינה ויהיו לה בנים ממנו בתוך זמן זה ואח״כ יגרשנה בו וכשיראו זמן הגט קודם ללידת הבן יהיו סבורים שנתן לה גט משעת כתיבה והוי פגם שיאמרו מן הפנויה נולד. ופסק ההלכה לא יגרש אדם את אשתו בגט ישן. ואם גירש והלך הבעל למדינה אחרת, תנשא בו לכתחלה: 
+
+Mishnah 5
+
+<b>כתב לשם מלכות שאינה הוגנת.</b> אם היה בבבל וכתב לחשבון שנות מלכות אדום, שאין להם מלכות במקום כתיבת הגט, תצא מזה ומזה. ונקראת מלכות [אדום] מלכות שאינה הוגנת שאין לה לא כתב ולא לשון:
+<b>או שכתב לשם מלכות מדי.</b> לפי שצריך לכתוב לשם המלכות של מדינה שהגט נכתב בה, משום שלום מלכות, שיאמרו חשובים אנו בעיניהם שכותבים שטרותיהם בשמינו:
+<b>תצא מזה ומזה.</b> אם נשאת בגט זה תצא מן הראשון ומן השני:
+<b>ואין לה לא פירות ולא בלאות וכו׳</b> כולה מתניתין מפרשה ביבמות פרק האשה רבה:
+<b>והולד ממזר מזה ומזה.</b> מתניתין ר״מ היא דאמר כל המשנה ממטבע שטבעו חכמים בגטין הולד ממזר. ואינה הלכה: 
+
+Mishnah 6
+
+<b>כל העריות שאמרו צרותיהן מותרות.</b> חמש עשרה עריות שאמרו חכמים שצרותיהן מותרות לינשא לשוק בלא חליצה:
+<b>הלכו הצרות.</b> של עריות:
+<b>ונשאו.</b> לשוק:
+<b>ונמצאו.</b> העריות אילונית, ואיגלאי מלתא שהיו קדושי המת בטעות, ונמצא שלא היו אלו צרותיהן ולא פטרום העריות האלו מן החליצה:
+<b>תצא מזה.</b> מבעל שנישאת לו. ומן היבם:
+<b>וכל הדרכים האלו בה.</b> וביבמות מוקמינן לה כר׳ עקיבא דאמר יש ממזר מחייבי לאוין, ואינה הלכה:   
+
+Mishnah 7
+
+<b>ונשאת לאחר.</b> דקיי״ל ביאת האחת פוטרת צרתה:
+<b>ונמצאת זו.</b> שנתיבמה אילונית, ואין יבומיה יבומין. ונמצא שלא נפטרה צרתה ונשאת לשוק בלא חליצה:
+<b>תצא מזה ומזה.</b> מבעל זה ומיבמה הראשון: 
+
+Mishnah 8
+
+<b>כתב סופר גט לאיש.</b> לגרש בו אשתו:
+<b>ושובר לאשה.</b> שתמסור לבעלה כשיפרע לה כתובתה:
+<b>וטעה הסופר.</b> כשמסר להן השטרות:
+<b>ונתן גט לאשה ושובר לאיש.</b> והם מסרו זה לזה. והלכה זו ונשאת כסבורה שזה גט שמסר לה בעלה וזה סבור שמסרה לו אשתו שובר. ורמב״ם גריס ונתן גט לאיש ושובר לאשה. ופירש ונתן, שחשב שנתן גט לאיש ושובר לאשה, אבל הוא לא עשה אלא בהפך. ודחוק הוא:
+<b>אם לאלתר.</b> כל זמן שלא נשאת יצא גט מתחת יד הבעל:
+<b>אינו גט.</b> וצריכה גט אחר:
+<b>ואם לאחר שנשאת.</b> הרי זה גט:
+<b>לא כל הימנו.</b> אין הכל כדבריו של זה הראשון להאמינו:
+<b>לאבד זכותו של שני.</b> שנשאה. דאמרינן קנוניא היא ביניהם והחליפו השטרות לאחר שנשאת. והלכה כרבי אליעזר: 
+
+Mishnah 9
+
+<b>ולנה עמו בפונדקי.</b> ויש שם עדי יחוד ואין שם עדי ביאה. בית הלל סברי הן הן עדי יחוד הן הן עדי ביאה, ואין אדם עושה בעילתו בעילת זנות והרי קידשה בביאה. וב״ש סברי לא אמרינן הן הן עדי יחוד הן הן עדי ביאה עד שיראוה שנבעלה:
+<b>גט קרח.</b> שקשריו מרובין מעדיו. דתקון רבנן גט מקושר משום כהנים קפדנים שהיו כותבים גט פתאום לנשותיהם ומתחרטים ולא היו יכולים להחזירן, ותקנו להם גט מקושר שאינו נוח ליכתב מהרה, שמא בתוך כך יתפייס. וכותב שטה אחת או שתים וכורכן על החלק ותופר ועד אחד חותם על הכרך מבחוץ, וחוזר וכותב שני שיטין או יותר מבפנים וכורכן על החלק וחותם עד שני על הכרך מבחוץ, וכן עד שלישי. ואם יש קשר כרוך ואין עד חתום מאחוריו, זהו קרח ופסול. דמסתמא למנין קשריו היו עדיו מתחלה, וחיישינן דלמא הבעל אמר להו כולכם חתומו, והרי אחד שלא חתם. ואם נשאת אשה בגט זה, תצא מזה ומזה, וכל הדרכים האלו בה. ומתניתין רבי מאיר היא, דאמר כל המשנה ממטבע שטבעו חכמים בגטין הולד ממזר. ואינה הלכה: 
+
+Mishnah 10
+
+<b>הכל משלימין עליו.</b> ואפילו עבד, ואפילו פסול לעדות מחמת עבירה:
+<b>אלא קרוב שהוא ראוי להעיד בעדות אחרת.</b> שאין עליו פסול עדות אלא קורבה. אבל עבד או גזלן לא. עבד דלמא אתי לאסוקי ליוחסין. וגזלן דלמא אתו למימר עבד תשובה. אבל קרוב, כולי עלמא ידעי ליה דקרוב הוא. והלכה כבן ננס שהכל משלימין עליו. ומ״מ אין חותם עליו אלא ע״א פסול בלבד, והשאר צריך שיהיו כלם כשרים:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>המגרש.</b> רבי אליעזר מתיר. טעמא דר״א, דכתיב (ויקרא כ״א:ז׳). ואשה גרושה מאישה לא יקחו, אפילו לא נתגרשה אלא מאישה, דאמר לה הרי את מגורשת ממני ואי את מותרת לכל אדם, פסולה לכהונה. אלמא גט הוא והכא דשרייה לכל אדם חוץ מזה, מותרת לאחרים:
+<b>וחכמים אוסרים.</b> דאמרי איסור כהונה שאני, שריבה בהם הכתוב מצות יתירות, ואע״ג דהוה גט לפסלה לכהונה, לא הוי גט להתירה לאחרים. והלכה כחכמים. ולא אסרי רבנן אלא כשאמר הרי את מותרת לכל אדם אלא לפלוני, או חוץ מפלוני. אבל אי אמר לה הרי זה גטך על מנת שלא תנשאי לפלוני, מודו רבנן דהוי גט, שהרי התירה לכל אדם במסירת הגט אלא שהתנה עמה שלא תנשא לאותו פלוני, והוה כשאר תנאי בעלמא. ואסרי רבנן למגרש לומר הרי זה גטך על מנת שתנשאי לפלוני, שלא יאמרו נשותיהן נותנים זה לזה במתנה. וכל תנאי שמתנה אדם בגט קודם כתיבת הגט, אע״פ שלא נכתב התנאי בתוכו, הגט פסול. אלא אחר שנתנו לידה מתנה מה שהוא רוצה להתנות: 
+
+Mishnah 2
+
+<b>אלמנה לכהן גדול.</b> כיון דקדושין תופסים בחייבי לאוין, ולהאי לא תפסי משום איסור אישות שבה, אשתכח דשייר בגיטא: 
+
+Mishnah 3
+
+<b>גופו של גט.</b> עיקר כתב הגט, כך יכתבו בו:
+<b>ודין די יהוי ליכי מינאי.</b> שצריך להוכיח בתוכו שעל ידי ספר זה הוא מגרשה. ואי לא כתב ביה הכי, אתו למימר דבדיבור בעלמא גירשה ושטר ראיה בעלמא. והלכה כרבי יהודה: 
+
+Mishnah 4
+
+<b>כתב בכתב ידו ואין עליו עדים.</b> לרבי מאיר דאמר עדי חתימה כרתי, כתב ידו כמאה עדים דמי. ולר׳ אלעזר דאמר עדי מסירה כרתי, הואיל וכתב ידו הוא, וכתב ונתן קרינן ביה, ואע״ג דליכא עדי מסירה כשר מדאורייתאש וחכמים פסלוהו דלמא אתי לאכשורי בכתב סופר:
+<b>ואין בו זמן.</b> דזמן תקנתא דרבנן הוא. אי משום פירות, אי משום שמא יחפה על בת אחותו, כדאמרינן בפרק שני:
+<b>ואין בו אלא עד אחד.</b> איכא למ״ד אכתב ידו קאי, ורישא אשמעינן דאפילו אין בו עד, הולד כשר. והכא אשמעינן דאפילו יש בו עד אחד לכתחלה לא. ואיכא למ״ד אכתב סופר קאי, ואפ״ה הולו. כשר, דסופר הוה ליה במקום עד שני:
+<b>תקון העולם.</b> שמא ימותו עדי מסירה ויבא הבעל ויערער לומר לא גרשתיה. והלכה כרבי אלעזר: 
+
+Mishnah 5
+
+<b>ששני גיטין ששוין.</b> בשמותיהם:
+<b>הרי השני בטל.</b> דלא ידעינן דמאן ניהו:
+<b>כלל.</b> זמן אחד לכולן, בכך בשבת גירש פלוני פלונית ופלוני פלונית:
+<b>טופס לכל אחת.</b> זמן לכל אחת ואחת, בכך בשבת גירש פלוני לפלונית, והשלים הגט. ובכך בשבת גירש פלוני לפלונית, והשלים הגט, וכן כולם. והעדים מלמטן: 
+
+Mishnah 6
+
+<b>שני גיטין שכתבן.</b> בשני דפין זה בצד זה, ושני עברים חתומים מתחת הגט הראשון לתחת השני, שם העד תחת הראשון ושם אביו תחת השני. וכן עד שני תחתיו, וחזרו וחתמו תחתיהם שני ישראלים הדרים בארץ יון, וחתמו בכתב יוני, ודרך הכתב יוני שהולך מן השמאל אל הימין, נמצא שם העד תחת הגט שני, ושם אביו תחת הראשון.
+<b>את שהעדים הראשונים נקראים עמו כשר.</b> אם העברים חתומים למעלה, שדרך כתב עברי שהולך מן הימין אל השמאל, ונמצא שם העד תחת הגט הימני, ושם אביו תחת הגט השמאלי, הימני כשר. ואם. היונים חתומים למעלה, השמאלי כשר. ששמות העדים תחת השמאלי הם. וטעמא, דחיישינן שמא העדים האחרונים הפכו את כתבם לסדר שכתבו העדים הראשונים, שאם העברים היו חתומים למעלה שהם הולכים מן הימני אל השמאלי וחתמו על הגט הימני, כשבאו שני היונים לחתום תחתיהם הלכו גם הם מן הימני אל השמאלי כסדר כתיבת העברים, ונמצא שארבעתם חתמו על הגט הימני. וכן אם היונים חתומים למעלה, שמא הפכו העברים שבאו אחריהם סדר כתב עברי, והלכו מן השמאלי אל הימני ונמצאו ארבעתם חתומים על השמאלי: 
+ה״ג עד אחד עברי ועד אחד יוני, ועד אחד עברי ועד אחד יוני באים מתחת זה לתחת זה שניהם פסולין. וטעמא, דחיישינן שמא העד עברי הראשון חתם על הגט הימני הראשון כפי סדר כתב עברי, והעד היוני השני חתם על הגט השמאלי השני כפי סדר כתב יוני שמתחילין מן השמאל, והעד השלישי העברי הפך כתב העברי והתחיל גם הוא מהשמאל כמו היוני שלפניו, ונמצא גם הוא חתום על הגט השמאלי, והעד היוני האחרון חתום כדרכו מן השמאל אל הימין וגם הוא חתום על השמאלי, ונמצאו ג׳ עדים חתומים על השמאלי, ואחד בלבד חתום על הימני. או בהפך שהעד השני היוני הפך כתבו לסדר כתב עברי והתחיל מן הימין אל השמאל כמו שחתם העד עברי הראשון, והעד עברי השלישי חתם כדרכו מן הימין, ונמצאו שלשתן חתומים על הגט הימני הראשון, והעד היוני האחרון לבדו חתם כדרכו על הגט השמאלי. ומשום דלא ידעינן בהי מינייהו חתימו תלתא ובהי מינייהו לא חתים אלא חד, שניהם פסולין: 
+
+Mishnah 7
+
+<b>בדף השני.</b> שאצלו ברוחב המגילה:
+<b>מן הצד.</b> בגליון של ימין הגט. או בגליון השמאלי:
+<b>או מאחוריו בגט פשוט.</b> שעדיו בתוכו:
+<b>הקיף.</b> חיבר זה אצל זה:
+<b>שניהם פסולים.</b> שאין נקראת החתימה לא עם זה ולא עם זה:
+<b>את שהעדים נקרין בסופו.</b> שגג חתימה כלפי סופו, ולא שרגלי חתימה כלפי ראשו, כשר: 
+
+Mishnah 8
+
+<b>כתב סופר ועד.</b> חתם סופר ועד. דהוי להו שני עדים. ואשמעינן מתניתין דלא חיישינן שמא הבעל לא צווז לחתום לסופר, אלא אמר לשנים אמרו לסופר ויכתוב, ולפלוני ופלוני עדים ויחתומו, וחשו הנך עדים לכסופא דספרא שיאמר איני בעיניו כשר לעדות, ואחתמווזו בלא רשותו דבעל. להא לא חיישינן:
+<b>חניכתו.</b> שם לווי של משפחה:
+<b>מעושה.</b> בחזקה:
+<b>בישראל כשר.</b> אם אנסוהו בדין. כגון כל הנך דכופין להוציא, או שהיתה אסורה לו. ואם אנסוהו שלא כדין, פסול. ופוסל מן הכהונה, משום ריח גט:
+<b>ובנכרי.</b> כדין, פסול, ופוסל מן הכהונה. שלא כדין, אפילו ריח גט אין בו. ומי שחייב ליתן גט מן הדין ואין כח בדייני ישראל לכופו, חובטין אותו ע״י נכרים, שאומרים עשה מה שישראל אומר לך, ונותן הגט על פי דייני ישראל: 
+
+Mishnah 9
+
+<b>יצא שמה בעיר מקודשת.</b> פנויה שיצא עליה קול, פלונית נתקדשה היום לפלוני. ולא קול הברה בלבד, אלא כגון שהיו נרות דולקות ומטות מוצעות, ובני אדם נכנסים ויוצאים ואומרים פלונית נתקדשה היום:
+<b>מגורשת הרי זו מגורשת.</b> ארישא קאי, האי איתתא דיצא עליה קול מקודשת וחיישינן ליה ואסרנוה לינשא אלא לאותו האיש, אם חזר ויצא עליה קול מגורשת שגרשה אותו פלוני שיצא לה קול קדושין ממנו, הרי זו מגורשת ומותרת לכל, שהרי קול שחששנו לו תחלה שוברו עמו:
+<b>ובלבד שלא יהא שם אמתלא.</b> שלא יהא עם הקול של קדושין או של גרושין אמתלא, טעם שהוא שובר את כח הקול: 
+
+Mishnah 10
+
+<b>אפילו הקדיחה תבשילו.</b> שרפתהו ע״י האור או ע״י מלח. דדרשי בית הלל ערות דבר, או ערוה או דבר, כלומר שאר דבר סרחון שאינו ערוה:
+<b>רבי עקיבא אומר אפילו מצא אחרת נאה ממנה.</b> ודריש קרא הכי, אם לא תמצא חן של נוי בעיניו, או אם מצא בה ערוה, או דבר של סרחון, על כל אחד משלשה דברים הללו יכול לגרש. והלכה כבית הלל:
\ No newline at end of file
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@@ -0,0 +1,608 @@
+Bartenura on Mishnah Gittin
+ברטנורא על משנה גיטין
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Gittin
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה גיטין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>המביא גט ממדינת הים.</b> כל חוצה לארץ קרי מדינת הים:
+<b>צריך לומר בפני נכתב ובפני נחתם.</b> אית דאמרי טעמא, לפי שאין בני מדינת הים בני תורה, ואין יודעין שצריך לכתוב הגט לשם האשה. הלכך אומר השליח בפני נכתב ובפני נחתם, וממילא שיילינן ליה אם נכתב לשמה, והוא אומר אין. ואית דאמרי טעמא, לפי שאין שיירות מצויות משם לכאן, שאם יבא הבעל ויערער לומר לא כתבתיו שיהיו עדים מצויין להכיר חתימת העדים. והאמינוהו רבנן לשליח כבתרי, ושוב לא יועיל ערעור הבעל:
+<b>מן הרקם ומן החגר.</b> בין קדש ובין ברד, מתרגמינן בין רקם ובין חגרא:
+<b>אפילו מכפר לודים.</b> שהיא מחוצה לארץ:
+<b>ללוד.</b> שהיא סמוכה לה והיא מארץ ישראל:
+<b>מהגמוניא להגמוניא.</b> שני הגמונים בעיר אחת ומקפידים זה על זה: 
+
+Mishnah 2
+
+<b>מרקם למזרח.</b> מרקם עד סוף העולם למזרחו קרוי חו״ל, ורקם עצמה נדונה כמזרח העולם ולא כארץ ישראל: 
+
+Mishnah 3
+
+<b>ואם יש עליו עוררים.</b> שהבעל מערער שהוא מזויף:
+<b>יתקיים בחותמיו.</b> אם יעידו העדים על חתימת ידיהם, או עדים אחרים יכירו חתימתם, כשר. ובזמן הזה, המביא גט בין בא״י בין בחו״ל צריך ליתנו לה בפני שנים וצריך לומר בפני נכתב ובפני נחתם. ואם חתימת העדים ניכרת במקום נתינת הגט ונתקיים הגט בחותמיו, אין צריך לומר בפ״נ ובפ״נ:
+<b>ואינו יכול לומר.</b> כגון שנתנו לה כשהוא פקח ולא הספיק לומר בפני נכתב ובפני נחתם עד שנתחרש: 
+
+Mishnah 4
+
+<b>שוין למוליך ולמביא.</b> לומר בפ״נ ובפ״נ: 
+
+Mishnah 5
+
+<b>חוץ מגיטי נשים.</b> שאם יש עליו עד כותי אחד, כשר. אבל שניהם כותים, פוסל ת״ק אפילו בגיטי נשים. ורבן (שמעון בן) גמליאל עשה מעשה והכשיר אפילו כששניהם כותים. והאידנא דגזרו על הכותים שיהיו כגוים לכל דבריהם, לא שנא שאר שטרות ול״ש גיטי נשים אפילו עד אחד כותי פסול:
+<b>בערכאות של גוים.</b> שהעידו העדים עדותם לפני השופט במקום מושב משפטיהם. והוא שידענו באותו שופט ובאותם עדים דלא מקבלי שוחדא. ודוקא בשטרי הלואות ושטרי מקח וממכר שהעדים ראו בנתינת הממון. אבל שטרי הודאות וגיטי נשים, וכל דבר שהוא מעשה ב״ד בערכאות שלהם, הכל פסול:
+<b>ר״ש אומר כשרים.</b> לא הוזכרו בבית המדרש להפסל:
+<b>אלא בזמן שנעשו בהדיוט.</b> ע״י גוים הדיוטות שאינם דיינים. ואין הלכה כר״ש:
+
+Mishnah 6
+
+<b>רצה לחזור בשניהן.</b> קודם שיגיע ליד האשה והעבד:
+<b>יחזור.</b> ואין השליח יכול לזכות בהם לצרכן, דחוב הוא להן, שמאבדין מזונותיהן:
+<b>וחכמים אומרים בגטי נשים.</b> יכול לחזור:
+<b>אבל לא בשחרורי עבדים.</b> והלכה כחכמים:
+<b>שאם ירצה שלא לזון את עבדו רשאי.</b> הלכך כי משחרר ליה לא מפסיד ליה מזוני. אבל שלא לזון את אשתו אינו רשאי, הלכך כי מגרש לה מפסיד לה מזוני:
+<b>מפני שהוא קנינו.</b> כלומר הא דהוא אכיל בתרומה כשהוא עבד כהן אינו אלא מפני שהוא קנינו של כהן, מידי דהוה אבהמתו של כהן שאוכלת בכרשיני תרומה, ולאו משום מעליותא היא, הלכך כי משחרר ליה אע״פ שמפסידו מלאכול בתרומה אין זו חובה לעבד:
+<b>לא יתנו לאחר מיתה.</b> דגיטא לא הוי עד דמטי לידה וכי מטי לידה הא מית ואין גט לאחר מיתה. ושטר שחרור נמי כי מטא לידיה הא מית ופקע רשותיה מיניה:
+<b>יתנו לאחר מיתה.</b> ואע״ג דלא אמר מנה זה, דדברי שכיב מרע ככתובין וכמסורין דמו:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>המביא.</b> נחתם חציו. אחד מן העדים חתם בפני:
+<b>בפני נכתב חציו וכו׳ פסול.</b> ודוקא חציו האחרון. אבל בפני נכתב חציו הראשון שהוא שם האיש והאשה והזמן, כשר. וחציו הראשון נמי לא צריך שיראה הכתיבה עצמה, אלא אם שמע קול הקולמוס בלבד עובר על הנייר בשעת כתיבה, תו לא צריך:
+<b>אחד אומר בפני נכתב ואחד אומר בפני נחתם פסול.</b> בזמן שהגט יוצא מתחת יד אחד מהם, דאצרכוהו רבנן לשליח המביא גט למימר תרווייהו. אבל אם הגט יוצא מתחת ידי שניהם, כשר. ששנים שהביאו גט אין צריך שיאמרו בפנינו נכתב ובפנינו נחתם:
+<b>שנים אומרים בפנינו נכתב ואחד אומר בפני נחתם פסול.</b> בזמן שהגט יוצא מתחת יד אחד מהם. אבל אם יוצא מתחת יד שניהם, כשר:
+<b>ורבי יהודה מכשיר.</b> ואפילו יוצא מתחת ידו של אחד מהם. ואין הלכה כרבי יהודה: 
+
+Mishnah 2
+
+<b>בלילה ונחתם ביום כשר.</b> שהיום הולך אחר הלילה ואין זה מוקדם:
+<b>ביום ונחתם בלילה פסול.</b> שהרי מוקדם הוא. ותקנו חכמים זמן בגיטין, גזירה שמא יהיה נשוי עם בת אחותו ותזנה עליו וחס עליה שלא תחנק ונותן לה גט בלא זמן. וכשמעידים עליה בב״ד מוציאה גיטה ואומרת גרושה הייתי ופנויה באותה שעה: 
+<b>ור״ש מכשיר.</b> דסבר ר״ש דחכמים תקנו זמן בגיטין משום פירי, שאם לא יהיה זמן בגט יהיה הבעל מוכר והולך פירות נכסי מלוג של אשתו לאחר גרושין, וכשתתבעו בדין יאמר קודם גירושין מכרתי. ולהכי מכשיר ר״ש בנכתב ביום ונחתם בלילה אע״פ שהוא מוקדם, דסבר משעה שנתן עיניו לגרש אע״פ שלא גירש שוב אין לו לבעל פירות. ואין הלכה כר״ש: 
+
+Mishnah 3
+
+<b>בדיו.</b> אלמיד״ר בערבי:
+<b>סיקרא.</b> צבע אדום:
+<b>קומוס.</b> שרף האילן:
+<b>קנקנתום.</b> וידריאול״ו בלע״ז:
+<b>על העלה של זית.</b> תלושה:
+<b>ונותן לה את הפרה.</b> שאינו יכול לקצצו אחר כתיבה, דכתיב (דברים כ״ד:א׳) וכתב לה ספר כריתות ונתן בידה, מי שאינו מחוסר אלא כתיבה ונתינה, יצא זה שמחוסר כתיבה קציצה ונתינה:
+<b>רבי יוסי הגלילי אומר כו׳</b> דרחמנא קרייה לגט ספר, מה ספר מיוחד שאין בו רוח חיים ואינו אוכל, אף כל שאין בו רוח חיים ואינו אוכל. ורבנן אמרי אי כתב בספר כדקאמרת, השתא דכתיב ספר, לספירת דברים הוא דאתא. והלכה כחכמים: 
+
+Mishnah 4
+
+<b>אין כותבין במחובר.</b> מפני שמחוסר קציצה:
+<b>כתבו על המחובר וכו׳</b> הכי קאמר, כתב במחובר הטופס, שהוא כל הגט כולו חוץ ממקום האיש ומקום האשה והזמן:
+<b>ותלשו וחתמו.</b> כלומר שכתב התורף שהוא מקום האיש והאשה והזמן אחר שתלשו:
+<b>כשר.</b> דכיון שנכתב התורף בתלוש. אע״פ שהטופס נכתב במחובר, כשר:
+<b>על הנייר המחוק.</b> שיכול לחזור ולמוחקו עד העדים ולכתוב עליו מה שירצה ולא מנכרא מלתא, שהרי עדים נמי על המחק הם חתומים:
+<b>ודפתרא.</b> אין המחק שלו ניכר. דיפתרא, דמליח וקמיח ולא עפיץ:
+<b>וחכמים מכשירין.</b> בגיטין בלבד. דסבירא להו עדי מסירה כרתי, והעדים שהגט נמסר בפניהם הם עיקר הגרושין, לא עדי חתימה. אבל בשאר שטרות דסמכינן אעדי חתימה, מודים חכמים שאין נכתבים לא על נייר מחוק ולא על דיפתרא. והלכה כחכמים: 
+
+Mishnah 5
+
+<b>ואפילו חרש שוטה וקטן.</b> והוא שגדול עומד על גביו ואומר לו כתוב לשם פלוני. אבל נכרי ועבד, אפילו גדול עומד על גביו, לכתחלה לא יכתוב גט, מפני שהם בני דעת ואדעתא דנפשייהו עבדי, שאפילו גדול אומר לו כתוב לשם פלוני הוא לא יכתוב אלא לדעת עצמו. ואם נכרי ועבד כתבו טופס הגט, וישראל בן דעת כתב התורף שהוא שם האיש והאשה והזמן שכל אלו צריכין לשמן, הגט כשר. וכן חרש שוטה וקטן דאמרינן במתניתין שכשרים לכתוב את הגט, ה״מ טופס, אבל תורף אינו כשר אלא שיכתבנו ישראל גדול ובן דעת:
+<b>חושן מחרש שוטה וקטן.</b> דלאו בני דעה נינהו:
+<b>וסומא.</b> פסול להביא גט מחוצה לארץ, שאינו יכול לומר בפני נכתב ובפני נחתם. אבל להביא גט בארץ ישראל שא״צ לומר בפני נכתב ובפני נחתם, או אפילו בחו״ל אם הגט מקויים בחותמיו, או להיות שליח של אשה לקבל גיטה, לכל אלו הסומא כשר:
+<b>ונכרי.</b> דליתיה בתורת גיטין וקדושין, ובמידי דלנפשיה לא חזי לא מצי למעבד שליחותא לאחריני: 
+
+Mishnah 6
+
+<b>קיבל הקטן.</b> הגט מיד הבעל:
+<b>והגדיל.</b> קודם שמסרו לה:
+<b>פתוח ונסתמא וחזר ונתפתח.</b> אפילו לא חזר ונתפתח, הואיל והיה פתוח בשעת קבלת הגט שפיר מצי למיהוי שליח, דהא יכול לומר בפני נכתב ובפני נחתם. אלא איידי דבעי למתני סיפא וחזר ונשתפה, שצריך שיהיה בן דעת בשעת נתינה, תנא נמי רישא וחזר ונתפתח. וכל פסולי עדות בעבירה, פסולין להביא את הגט, שאין נאמנים לומר בפני נכתב ובפני נחתם. ואם הגט מקויים בחותמיו, כשרים להביאו: 
+
+Mishnah 7
+
+<b>חמותה ובת חמותה כו׳</b> אינן נאמנות לומר מת בעלה, משום דסניין לה ומכוונין לקלקלה:
+<b>ובלבד שהיא צריכה לומר בפ״נ ובפ״נ.</b> ודוקא כשהתנה הבעל עמה בשעה שמסר הגט לידה ואמר לה לא תתגרשי אלא בבית דינו של פלוני ותאמרי בפ״נ ובפ״נ. והב״ד לוקחין אותו מידה אחר שאמרה בפ״נ ובפ״נ, וממנין שליח שיחזור ויתן אותו לה. אבל אשה שגיטה יוצא מתחת ידה בכל מקום שהיא, הרי זו מגורשת, ואפילו שאין הגט מקוים בחותמיו, ואינה צריכה שתאמר בפ״נ ובפ״נ:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל גט.</b> קול סופרים מקרין. הגדולים מקרין לתלמידיהם, כשיבא גט לפניך כתבהו כך. והזכירו שם אינש בעלמא:
+<b>יותר מכן.</b> ולא זה בלבד שנכתב שלא לשם גירושין אלא להתלמד, אלא אף זה שנכתב לשם גירושין גמורים ונמלך, פסול:
+<b>יתר מכן היו לו ב׳ נשים כו׳</b> ולא זה בלבד שנכתב שלא לשם גירושין של אדם זה, פסול. אלא אף זה שהיו לו שתי נשים שנכתב לשם גירושין דהאי גברא, פסול, כיון שנכתב שלא לשם גירושין של זו:
+<b>גדולה וקטנה.</b> לאו דוקא:
+<b>יתר מכן אמר ללבלר וכו׳</b> הא קמ״ל דלא אמרינן הוברר הדבר למפרע דבשעת כתיבה נמי דעתיה אהא ואיכא גירושין דידיה ודידה: 
+
+Mishnah 2
+
+<b>הכותב טופסי גיטין.</b> סופר שרוצה שיהיו מזומנין אצלו, שפעמים אדם בא לשכרו והוא טרוד בשטרות אחרים:
+<b>צריד שיניח מקום האיש ומקום האשה ומקום הזמן.</b> ובגמרא מוסיף אף מקום הרי את מותרת לכל אדם:
+<b>מפני התקנה.</b> התירו לכתוב טופסי גיטין ושטרות שלא לשמן מפני תקנת הסופר שיהיו מזומנים לו, ובלבד שישייר תורף לכתבו לשמה. וגזרינן תורף שאר שטרות אטו תורף דגיטין:
+<b>רבי יהודה פוסל בכולן.</b> דגזר טופס אטו תורף, ושאר שטרות אטו גיטין:
+<b>ר״א מכשיר בכולן.</b> דלא גזר שאר שטרות אטו גיטין:
+<b>חוץ מגטי נשים שנאמר וכתב לה לשניה.</b> וגזרינן טופס אטו תורף. והלכה בר״א: 
+
+Mishnah 3
+
+<b>לאלתר.</b> מיד. כשר:
+<b>ואם לאו פסול.</b> ודוקא שאבד במקום שהשיירות מצויות, דאיכא למימר מעוברים ושבים נפל. אבל אם אבד במקום שאין השיירות מצויות, אפילו לאחר זמן מרובה כשר. ואפילו אבד במקום שהשיירות מצויות, אם יש לעדים בו סימן מובהק, כגון שיאמרו נקב יש בו בצד אות פלונית, או שיאמרו מעולם לא חתמנו בגט באלו השמות אלא בזה בלבד, כשר, ואפילו לאחר זמן מרובה:
+<b>בחפיסא או בדלוסקמא.</b> אמתחות שרגילין לתת בהם שטרות ויש בהן סימן שהם שלו:
+<b>אם מכירו כשר.</b> מלתא באנפי נפשה היא. והכי קאמר, מצאו בחפיסה או בדלוסקמא אע״פ שאינו מכירו לגט, או שמכירו לגט אע״פ שמצאו בכל מקום, כשר:
+<b>נותנו לה בחזקת שהוא קיים.</b> ולא חיישינן שמא מת ובטל שליחותו, דאמרינן העמד דבר על חזקתו. אבל אם נודע שמת קודם שהגיע גט לידה, הגט בטל, דאין גט לאחר מיתה:
+<b>מקריבין אותה.</b> ולא חיישינן שמא מתו בעליה, וחטאת שמתו בעליה למיתה עומדת: 
+
+Mishnah 4
+
+<b>כרקום.</b> תרגום מצור כרכומין:
+<b>המטרפת.</b> ועדיין לא טבעה:
+<b>לידון.</b> בדיני נפשות:
+<b>בת ישראל לכהן.</b> חומרי מתים:
+<b>בת כהן לישראל.</b> חומרי חיים: 
+
+Mishnah 5
+
+<b>המביא גט בארץ ישראל.</b> שאין צריך לומר בפני נכתב ובפני נחתם:
+<b>משלחו ביד אחר.</b> ועושה שליח מאליו ולא בבית דין. ודוקא חלה:
+<b>ואם אמר לו.</b> בעל לשליח:
+<b>טול לי הימנה חפץ פלוני.</b> כשתתן לה את הגט. לא ישלחנו ביד אחר: 
+
+Mishnah 6
+
+<b>עושה ב״ד.</b> שליח, ומשלחו:
+<b>שליח ב״ד אני.</b> ומסתמא ב״ד עשו הדבר בהכשרו. ושליח שני ממנה שליח שלישי עד מאה, וכולן בב״ד, מדתנן במתניתין אין השליח האחרון כו׳ אלא אומר שליח ב״ד אני: 
+
+Mishnah 7
+
+<b>להיות מפריש עליהן מחלקן.</b> כשיפריש התרומה ימכרנה ויעכב הדמים לעצמו בשביל חובו שיש לו על הכהן. ומעשר ראשון ומעשר עני יעכב ויאכל בשביל החוב שיש לו על הלוי ועל העני. אלא שמפריש ממעשר ראשון תרומת מעשר לכהן. ואם הוא רגיל ליתן תרומותיו ומעשרותיו לזה הכהן או הלוי או העני שהלוה להן, אין צריך לזכות להם מעשרותיו ותרומותיו על יד אחר, אלא לוקחן לעצמו מיד אחר שיפרישם. אבל אם רגיל ליתן תרומותיו ומעשרותיו לאחרים, אינו יכול לעכבן בחובו, עד שיזכה להם ע״י אחר תחילה, ואח״כ יחזור ויטלם בחובו:
+<b>צריך ליטול רשות מן היורשים.</b> שירשו מהם קרקע משועבדת לבעל חוב, צריך ליטול מהם רשות אם רוצים לפרוע חוב זה מתרומות ומעשרות הללו, דשמא רוצים הם ליקח מתנותיהן ולפרוע חוב מורישם ממקום אחר: 
+
+Mishnah 8
+
+<b>המניח פירות להיות מפריש עליהן כו׳</b> סומך על אלו ואוכל טבלים אחרים שיש לו, ואומר, הרי תרומתן באותן פירות שהקציתי לכך:
+<b>ואם אבדו.</b> הלך לבדקן ומצאן שאבדו:
+<b>ה״ז חושש.</b> לאותן טבלים שתקן בהבטחתן של אלו. ואם לא אכלן צריך להפריש מהם, שמא כשאמר הרי תרומתן בפירות שהקציתי כבר היו אבודין:
+<b>מעת לעת.</b> של בדיקה. כשבדקן ומצאן אבודין חושש שמא מאתמול בעת הזאת אבדו, ואם עשאן מעשר תוך מעת לעת על פירות אחרים צריך להפריש עליהם מספק. וטפי מהכי לא אחמור רבנן למיחש, אלא סומכין אחזקה:
+<b>בודקין את היין.</b> שהניחו להיות מפריש עליו, צריך לבדקו, שמא החמיץ ואין תורמין מן החומץ על היין:
+<b>בקדים של מוצאי החג.</b> כשמנשבת רוח קדים במוצאי החג:
+<b>ובשעת כניסת מים.</b> כשהן כפול הלבן נקראים בוסר. וכשהלחלוחית נכנסת וגדילה בתוכו שיכול לעצור מהן כל שהוא, היינו כניסת מים. פירוש אחר, היו כותשים הענבים כשדהן בוסר ונותנים לתוכו מים ועושים חומץ לטבול. והלכה כרבי יהודה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>השולח והגיע בשליח.</b> שלא היה מתכוין לרדוף אחריו להשיגו, אלא שנשתהה השליח בדרך והיה לו לזה דרך לשם וראהו וביטל הגט, אפילו הכי בטל, ולא אמרינן לצעורא בעלמא מכוין, שאם היה בדעתו לבטלו היה רודף אחריו:
+<b>אינו יכול לבטלו.</b> הא קא משמע לן דאף על פי דחזינן ליה דמהדר עליה מעיקרא לבטוליה, לא אמרינן אגלאי מלתא למפרע דבטולי בטליה. והיכא דיהיב אינש גיטא לדביתהו לזמן או על תנאי, אי אמר לה הרי זה גיטך מעכשיו ולזמן פלוני או אם יתקיים תנאי פלוני, מכי מטי גיטה לידה לא מצי תו לבטליה, ותהיה מגורשת לאותו זמן או כשיתקיים התנאי. ואי לא אמר לה מעכשיו, אפילו לבתר דמטא גטה לידה מצי מבטל ליה: 
+
+Mishnah 2
+
+<b>בראשונה.</b> לא היה מבטלו בפני האשה ולא בפני השליח, אלא במקום שהיה עומד היה מבטלו בפני שלשה:
+<b>מפני תקון העולם.</b> שהשליח שאינו יודע בדבר מוליכו לה והיא נישאת בו. ומכח תקנת רבן גמליאל מלקין על מי שמבטל הגט או מוסר מודעא על הגט:
+<b>בראשונה היה משנה שמו ושמה.</b> כשהיו לו שני שמות, אחד כאן ואחד במדינת הים, היה מגרשה בשם הנוהג במקום כתיבת הגט, ולא היה מקפיד לכתוב את שניהם:
+<b>מפני תיקון העולם.</b> שלא יוציאו לעז על בניה מן השני, לומר לא גרשה בעלה שאין זה שמו. ואדם שהוחזק בשני שמות בשני מקומות, חד במקום הכתיבה וחד במקום הנתינה אינה מגורשת עד שיכתוב שם של מקום הנתינה ושם של מקום הכתיבה עמו. אבל אם הוחזק בשני שמות במקום אחד וכתב אחד מן השמות, בדיעבד הגט כשר. מיהו לכתחילה צריך לכתוב שניהם. והיכא דשינה שמו או שמה בגט, אע״פ שכתב אחר כך וכל שם שיש לי, הגט בטל: 
+
+Mishnah 3
+
+<b>אין אלמנה נפרעת.</b> כתובתה:
+<b>מנכסי יתומים, אלא בשבועה.</b> שלא נתקבלה כלום:
+<b>נמנעו מלהשביעה.</b> שמפני שהיא טורחת לפני היתומים מורה התירא לעצמה לישבע שלא לקחה כלום. ואף על פי שלקחה דבר מועט סבורה שבשכר טרחה נוטלתו ואינו מפרעון כתובתה. ולפיכך נמנעו מלהשביעה והיתה מפסדת כתובתה:
+<b>התקין ר״ג שתהא נודרת ליתומים כל מה שירצו.</b> כגון קונם מיני מזונות עלי אם נהניתי מכתובתי:
+<b>וגובה כתובתה.</b> ואם נשאת לאחר קודם שהדירוה היתומים על כתובתה, ואם ידירוה אחר שנשאת, שמא יפר לה בעלה, כיצד יעשו, משביעין אותה חוץ לב״ד שבועה דרבנן שאין ענשה מרובה, ונוטלת כתובתה אחר שנשאת. וכשבאת לגבות כתובתה קודם שתנשא לאחר (הרשות ביד היתומים, רצו משביעין אותה חוץ לב״ד, או מדירים אותה בב״ד:
+<b>העדים חותמים על הגט מפני תקון העולם.</b> אתרווייהו קאי, גבי אלמנה שתהא נודרת ליורשים כל מה שירצו, מפני תקון העולם, שיהיו הנשים נישאות לבעליהן ולא תדאגנה להפסיד כתובתן. וגבי עדים חותמים על הגט מפני תיקון העולם, דהואיל ועדי מסירה כרתי, שהעדים שנמסר הגט בפניהם לאשה הם עיקר הגירושין, לא היה צריך שיחתמו עדים בגט, אלא מפני תיקון העולם, דחיישינן שמא ימות אחד מן העדים שנמסר הגט בפניהם, ונמצא הגט שבידה בלא עדים כחספא בעלמא: 
+<b>הלל התקין פרוזבול.</b> שראה את העם שנמנעו מלהלוות זה את זה ועברו על מה שכתוב בתורה (דברים ט״ו:ט׳) השמר לך פן יהיה דבר עם לבבך בליעל, עמד והתקין פרוזבול. וזה גופו של פרוזבול, מוסר אני לכם פלוני ופלוני דיינים. שכל חוב שיש לי אצל פלוני, שאגבנו כל זמן שארצה: 
+
+Mishnah 4
+
+<b>עבד שנשבה ופדאוהו.</b> ישראלים אחרים לאחר שנתיאש רבו ממנו:
+<b>אם לשום עבד ישתעבד.</b> לרבו שני:
+<b>לשום בן חורין לא ישתעבד.</b> לא לרבו ראשון, ולא לרבו שני. לרבו שני לא, דהא לשום בן חורין פרקיה. לרבו ראשון לא, דלמא ממנעי ולא פרקי:
+<b>רבן שמעון בן גמליאל אומר בין כך ובין כך ישתעבד.</b> לרבו ראשון. שלא יהא כל אחד ואחד הולך ומפיל עצמו לגייסות ומפקיע עצמו מיד רבו:
+<b>אפותיקי.</b> פה תהא קאי. מזה תגבה חובך ולא ממקום אחר:
+<b>ושחררו.</b> רבו ראשון:
+<b>שורת הדין אין העבד חייב כלום.</b> לרבו שני. שהשחרור ששחררו רבו ראשון מפקיעו מידי שעבוד:
+<b>אלא מפני תקון העולם.</b> שמא ימצאנו רבו שני בשוק ויאמר לו עבדי אתה ויוציא לעז על בניו:
+<b>כופין את רבו.</b> שני, ועושהו בן חורין. וכותב לו העבד שט״ח על דמיו, כלומר כפי מה שהוא שוה לימכר בשוק, לא כפי החוב אם היה החוב יתר על דמיו:
+<b>רשב״ג אמר אין העבד כותב.</b> שטר חוב, שהוא אינו חייב כלום. אלא רבו ראשון שהזיק שעבודו של זה, הוא שצריך לשלם לו דמיו, שהמזיק שעבודו של חברו חייב. והלכה כרשב״ג:   
+
+Mishnah 5
+
+<b>מי שחציו עבד וחציו בן חורין.</b> כגון עבד של ב׳ שותפים ושחררו אחד מהם. א״נ שקבל רבו ממנו חצי דמיו ושחרר חציו באותם הדמים:
+<b>תקנתם את רבו.</b> שאינו חסר כלום:
+<b>לישא שפחה אינו יכול.</b> מפני צד חירות שבו:
+<b>בת חורין אינו יכול.</b> מפני צד עבדות שבו:
+<b>כופין את רבו ועושהו בן חורין.</b> וה״ה אם היה עבד של מאה שותפין ואחד מהם שחררו, שכופין את כלם לשחררו: 
+
+Mishnah 6
+
+<b>יצא בן חורין.</b> אם ברח מן הנכרי, או שקנסו אותו ב״ד לפדותו מן הנכרים, כדאמרינן כופין אותו לפדותו ואחר שפדאו לא ישתעבד בו. וקנס חכמים הוא, לפי שהפקיעו מן המצות. וכן לחו״ל יצא לחירות לפי שהוציאו מא״י:
+<b>מפני תקון העולם.</b> שלא ימסרו הנכרים עצמן להרבות להביא שבויין כשרואין שמוכרין אותם ביותר מכדי דמיהם:
+<b>ואין מבריחין את השבויין מפני תקון העולם.</b> שמא יקצפו על השבויין העתידים לבא לידם ויתנום בשלשלאות וישימו בסד רגלם:
+<b>רבן שמעון בן גמליאל אומר מפני תקנת השבויין.</b> דלא חייש רשב״ג על העתידים לבא בשביה, אלא על אותם שהם שבויים עתה עמו. שאם אין שבוי אלא הוא יחידי, מבריחין אותו, ואין לחוש כאן מפני תקנת שבויים אחרים כשאין שבויים אחרים עמו. והלכה כרשב״ג: 
+
+Mishnah 7
+
+<b>משום שם רע.</b> שיצא עליה לעז זנות:
+<b>משום נדר.</b> שנדרה והוא אומר אי אפשי באשה נדרנית:
+<b>לא יחזיר.</b> ואפילו נמצאו הדברים שקר, או הנדר התירו חכם. שמא תלך ותנשא לאחר וימצא הלעז של זנות שקר, והנדר יתירנו חכם והיא לא תהיה פרוצה בנדרים, ויאמר אלו הייתי יודע שכן אפילו היו נותנים לי מאה מנה לא הייתי מגרשה, ונמצא גט בטל ובניה ממזרים. לפיכך אומרים לו הוי יודע שהמוציא את אשתו משום שם רע ומשום נדר לא יחזיר עולמית, ומתוך הדברים הללו הוא גומר ומגרש גירושין גמורים ולא מצי תו לקלקלה:
+<b>ר׳ יהודה אומר כל נדר שידעו בו רבים לא יחזיר.</b> רבי יהודה סבר דטעמא דאמור רבנן המוציא את אשתו משום שם רע ומשום נדר לא יחזיר, כדי שלא תהיינה בנות ישראל פרוצות בעריות ובנדרים. ומש״ה קאמר דנדר שידעו בו רבים, עשרה מישראל או יותר איכא פריצותא טפי, וקנסוה ולא יחזיר. ושלא ידעו בו רבים ליכא פריצותא כולי האי ולא קנסוה:
+<b>לא יחזיר.</b> דר״מ סבר, טעמא משום קלקולא. הלכך נדר שאינו יכול להפר אבל חכם יכול להתיר, יכול הוא לקלקל את הגט לאחר שתנשא לאחר ויאמר אלו הייתי יודע שחכם יכול להתיר לא הייתי מגרשה:
+<b>ושאינו צריך חקירת חכם.</b> אלא הוא יכול להפר לא הוצרכו חכמים לאסור עליו מלהחזירה, לפי שאינו יכול לקלקלה ולומר אילו הייתי יודע כו׳, שהרי נדר פתוח הוא והיה לו להפר ולא הפר:
+<b>לא אסרו זה.</b> שצריך חקירת חכם, להחזיר:
+<b>אלא מפני זה.</b> שאינו צריך. דבצריך לא היה לנו לחוש לקלקולא לפי שאינו יכול לומר אילו הייתי יודע שחכם יכול להתירו לא הייתי מגרש, דאנן סהדי שאעפ״כ היה מגרש, שאין אדם רוצה שתתבזה אשתו בב״ד בפני חכם לילך לבית דינו ולשאול על נדרה. אלא מפני נדר. שאינו צריך חכם ובעל יכול להפר, אסרו את כולן, שלא יאמר אילו הייתי יודע שהייתי יכול להפר לא הייתי מגרשה:
+<b>א״ר יוסי בר׳ יהודה כו׳</b> בגמרא מפרש דחסורי מחסרא והכי קתני, במה דברים אמורים כשנדרה היא, אבל נדר הוא שיגרשנה וגרשה, יחזיר ולא חיישינן לקלקולא:
+<b>ואמר ר׳ יוסי ברבי יהודה מעשה נמי בצידן באחד שאמר לאשתו קונם אם איני מגרשך</b>, כלומר יאסרו כל פירות שבעולם עלי אם איני מגרשך, וגירשה, והתירו לו חכמים שיחזירנה:
+<b>מפני תקון העולם.</b> כלומר שלא אמרו חכמים המגרש את אשתו משום נדר לא יחזירנה אלא מפני תקון העולם דחיישינן לקלקולא, והא לא שייך אלא משום נדר דידה, אבל כשנדר הוא שאין כאן משום תקון העולם, התירו להחזיר. והלכה כר״י:   
+
+Mishnah 8
+
+<b>רבי יהודה אומר, לא יחזיר.</b> שמא תנשא ותלד ויאמר אילו הייתי יודע שכן, אפילו היו נותנים לי מאה מנה לא הייתי מגרשך:
+<b>וחכמים אומרים יחזיר.</b> שלא חיישינן לקלקולא. ובגמרא מפרש מאן חכמים, ר״מ, דאמר בעינן תנאי כפול. והכי במאי עסקינן דלא כפליה לתנאיה, שלא אמר לה הוי יודעת שמשום אילונית אני מוציאך, ואם אין את אילונית לא יהא גט, דהשתא הוי גט אפילו אינה אילונית:
+<b>והיא תובעת כתובתה.</b> שהאילונית אין לה כתובה. ועכשיו שנמצא שאינה אילונית, תובעת כתובתה:
+<b>שתיקותיך יפה ליך מדבוריך.</b> שיאמר אילו ידעתי שסופי ליתן לך כתובה לא גרשתיך, נמצא גט בטל ובניה ממזרים: 
+
+Mishnah 9
+
+<b>אין פודין אותו.</b> והוא שרגיל בכך. כגון שמכר ושנה ושלש:
+<b>לוקח ומביא ביכורים.</b> בכל שנה צריך ליקח מהנכרי ביכורי פירותיה בדמים, ומביאן לירושלים:
+<b>מפני תקון העולם.</b> שלא יהא רגיל למכור קרקע בארץ ישראל לנכרים. ואם מכר יטרח לחזור ולפדות:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>הניזקין שמין להם בעידית.</b> אע״ג דמדאורייתא היא, דכתיב (שמות כ״ב:ד׳) מיטב שדהו ומיטב כרמו ישלם, האי תנא סבר דמיטב שדהו דניזק קאמר קרא, ומפני תקון העולם אמרו חכמים שישלם המזיק מעידית שבנכסיו, אע״פ שהם טובים מעידית של ניזק, כדי שיהו נזהרים מלהזיק:
+<b>ובעל חוב בבינונית.</b> דמדאורייתא לא גבי אלא מזיבורית, דכתיב (דברים כ״ד:י״א) והאיש אשר אתה נושה בו יוציא אליך את העבוט החוצה, ואין דרכו של אדם להוציא אלא הפחות שבנכסיו, ומפני תקון העולם אמרו בעל חוב בבינונית, כדי שלא תנעול דלת בפני לווין:
+<b>וכתובת אשה בזבורית.</b> דליכא למיחש בה לנעילת דלת. דיותר ממה שהאיש רוצה לישא, אשה רוצה להנשא:
+<b>ר״מ אומר כו׳</b> ואין הלכה כרבי מאיר: 
+
+Mishnah 2
+
+<b>אין נפרעים מנכסים משועבדים.</b> כגון לוה שמכר בינונית שלו שהיא משועבדת לבעל חוב, אין הבעל חוב יכול לטרוף אותה מן הלוקח אם נשאר אצל הלוה נכסים בני חורין, ואע״פ שאינן אלא זבורית: 
+
+Mishnah 3
+
+<b>אין מוציאין לאכילת פירות ולשבח קרקעות.</b> הגוזל שדה ומכרה לאחר, וזרעה וצמחה ועשאה פירות ובא נגזל וגבאה עם פירותיה מן הלוקח, אינו משלם ללוקח כי אם היציאה, וחוזר הלוקח על המוכר וגובה דמי הקרקע מנכסים משועבדים, שהרי מכרה לו באחריות וכתב לו שטר מכירה והרי היא מלוה בשטר, ואת הפירות מנכסים בני חורין ולא ממשועבדים:
+<b>וכן לשבח קרקעות.</b> אם השביחה הלוקח בנטיעת האילנות או בזבל וכיוצא בזה:
+<b>ולמזון האשה והבנות.</b> דתנאי כתובה הוא, ואת תהא יתבא בביתי ומתזנא מנכסי, ובנן נוקבין דיהויין ליכי מנאי יהויין יתבין בביתי ומתזנין מנכסאי וכו׳, כשבאות לגבות מזונותיהן אין גובים אלא מנכסים בני חורין ולא ממשועבדים:
+<b>מפני תקון העולם.</b> שהם דברים שאין להם קצבה ולא ידע כמה הם ולא מצי מזדהר:
+<b>והמוצא מציאה.</b> והחזירה, והבעלים אומרים שלא החזיר כולה:
+<b>לא ישבע מפני תקון העולם.</b> שאם אתה אומר ישבע אין לך אדם שמטפל במציאה להחזירה:
+
+Mishnah 4
+
+<b>יתומים שסמכו אצל בעל הבית.</b> לעשות מעשיהם על פיו ולא שנתמנה להם אפטרופוס, אפילו הכי כאפטרופוס הוא.
+<b>אפטרופוס</b>, בלשון רומי קורין לאב פאט״ר ולקטנים פוטו״ס. ופירוש אפטרופוס אביהן של קטנים:
+<b>שמינהו אבי יתומים ישבע.</b> דאי לאו דאית ליה הנאה מיניה לא הוה ליה אפטרופוס, ומשום שבועה לא אתי לאמנועי:
+<b>מנוהו בית דין לא ישבע.</b> דטובת חנם היא שזה עושה לבית דין לקבל דבריהם ולטרוח חנם ואי רמית עליה שבועה אתי לאמנועי:
+<b>אבא ששאול אומר חלוף הדברים.</b> מנוהו בית דין ישבע, דבההיא הנאה דקא נפיק עליה קלא דאינש מהימנא הוא דהא סמכי עליה בי דינא, משום שבועה לא אתי לאמנועי. מינהו אבי יתומים לא ישבע, דטובת חנם עושה לו לטרוח עם בניו, ואי רמית עליה שבועה אתי לאמנועי. והלכה כאבא שאול:
+<b>המטמא.</b> טהרותיו של. חברו:
+<b>והמדמע.</b> מערב תרומה בחולין של חברו. ומפסידו, שצריך למכרו לכהנים בזול:
+<b>והמנסר.</b> שמערב יין נסך ביין כשר ואוסרו בהנאה:
+<b>במזיד חייב.</b> ובדין הוא שיהא פטור, דהיזק שאינו ניכר לאו שמיה היזק, אלא מפני תקון העולם שלא יהא כל אחד ואחד הולך ומטמא טהרותיו של חברו ואומר פטור אני:
+<b>הכהנים.</b> שפגלו. קרבנות, ששחטו וזרקו דמם במחשבת לאכול מהם חוץ לזמנו. ולא הורצו לבעלים:
+<b>מזידים.</b> שידעו שפסולים בכך:
+<b>חייבים.</b> לשלם דמיהן לבעלים, שהרי צריכין להביא אחרים, ואי נמי נדבה היא שאינו חייב בתשלומין, מכל מקום קשה בעיניו שלא הקריב קרבנו שהרי להביא דורון היה מבקש: 
+
+Mishnah 5
+
+<b>על החרשת שהשיאה אביה.</b> ואע״ג דהויא אשת איש גמורה שהרי קבל אביה קדושיה כשהיא קטנה, אפ״ה יוצאה בגט, ומקבלת את גטה כשהיא חרשת, ואע״ג דלית בה דעתא, דאשה מתגרשת בעל כרחה, הלכך לא בעינן דעתה:
+<b>ועל קטנה בת ישראל.</b> שנשאת לכהן. והיא יתומה, דלא הוי נשואים אלא מדרבנן:
+<b>שאוכלת בתרומה.</b> דרבנן. ולא גזרינן תרומה דרבנן אטו תרומה דאורייתא:
+<b>מריש.</b> קורה:
+<b>בירה.</b> בית גדול:
+<b>מפני תקנת השבים.</b> שאם אתה מצריכו לקעקע בירתו ולהחזיר המריש עצמו, ימנע מלעשות תשובה:
+<b>שלא נודעה לרבים.</b> שהיא גזולה:
+<b>שהיא מכפרת.</b> ואין צריך להביא אחרת:
+<b>מפני תקון מזבח.</b> שלא יהיו כהנים עצבים שאכלו חולין שנשחטו בעזרה, ונמצא מזבח בטל, שנמנעים מלעבוד עבודה: 
+
+Mishnah 6
+
+<b>לא היה סקריקון.</b> נכרי רוצח. כלומר לא דנו דין סקריקון, לומר שהקונה קרקע של ישראל מיד הנכרי רוצח, יהיה חייב לדון עם הבעלים:
+<b>בשעת הרוגי המלחמה.</b> בשעה שהיתה הגזירה קשה על ישראל ליהרג במלחמה. שהלוקח ממנו באותה שעה היה מקחו קיים ולא היה צריך לדון עם הישראל בעל הקרקע, משום דאגב אונסיה דישראל הוה גמר ומקנה לסיקריקון. וקיי״ל [ב״ב מז:] תלוהו וזבין זביניה זביני:
+<b>אבל מהרוגי המלחמה ואילך.</b> שלא היתה הגזירה ליהרג, דנו דין סקריקון, לומר שהקונה ממנו יעשה דין עם הבעלים. כמו שמפורש במשנה:
+<b>מקחו בטל.</b> דאמרינן מיראה עבד:
+<b>לקח מן האיש.</b> קרקע המיוחד לכתובת אשתו:
+<b>מקחו בטל.</b> דאמרה נחת רוח עשיתי לבעלי:
+<b>נותן לבעלים רביע.</b> ששיערו, דסיקריקון מתוך שבחנם בא לידו מוזיל גביה רבעא: 
+
+Mishnah 7
+
+<b>רומז ונרמז.</b> מה שהוא רומז או שאחרים רומזים לו ונתרצה, הכל קיים. רמיזה, בידיו ובראשו. קפיצה, עקימת שפתים, שנאמר (איוב ה׳:ט״ז) קפצה פיה. ואינו סימן ניכר כמו רמיזה:
+<b>במטלטלין.</b> אם מכר מטלטלין. ואין הלכה כבן בתירה:
+<b>הפעוטות.</b> הקטנים כבן ז׳ כבן ח׳ אם הוא חריף ויודע בטיב משא ומתן. או כבן ט׳ ובן י׳ אם אינו חריף כל כך:
+<b>מקחן מקח וממכרן ממכר במטלטלין.</b> ומתנתן מתנה. אחד מתנת בריא, ואחד מתנת שכיב מרע. אחד מתנה מרובה, ואחד מתנה מועטת: 
+
+Mishnah 8
+
+<b>כהן קורא ראשון וכו׳</b> כשהן שוין בחכמה. אבל אם הישראל גדול בחכמה, קודם לכהן וללוי, דממזר תלמיד חכם קודם לכהן גדול עם הארץ. הדין הוא דינא דגמרא. והאידנא נהוג שכהן אפילו עם הארץ קודם לחכם גדול שבישראל:
+<b>מפני דרכי שלום.</b> דמדאורייתא יכול הכהן לתת רשות למי שירצה שיקרא בתורה לפניו, ומפני דרכי שלום אמרו שיקרא הוא ראשון ולא יתן רשות לאחר שיקרא, דלא ליתי לאנצויי ולומר מפני מה הרשה לזה ולא לאחר. ולא שנא בשבתות וימים טובים דשכיחי רבים, ולא שנא בשני ובחמישי בזמן הזה, לעולם כהן קורא ראשון ואינו יכול לתת רשות לישראל שיקרא לפניו, כי היכי דלא ליתו לאנצויי. ואם אין שם כהן, נתפרדה החבילה, ולא יקרא לוי שני אלא כפי חשיבותו, ואית דאמרי לא יקרא לוי בתורה כלל, וכן המנהג:
+<b>מערבין בבית ישן.</b> בני חצר שרגילים ליתן עירובן בכל שבת בבית אחד, אין משנין את מקומן ליתנו בבית אחר:
+<b>מפני דרכי שלום.</b> שבני אדם שהיו רגילים לראות העירוב באותו בית, עכשיו שאין רואים אותו יאמרו שמטלטלין בלא עירוב, ואיכא חשדא:
+<b>בור שהוא קרוב.</b> למוצא אמת המים הבא מן הנהר:
+<b>מתמלא ראשון.</b> ואחריו יתמלאו התחתונים:
+<b>מצודות חיה.</b> שאין להם תוך דליקני ליה כליו:
+<b>יש בהן גזל מפני דרכי שלום.</b> ולא נפיק בדיינים:
+<b>רבי יוסי אומר גזל גמור.</b> מדבריהם. ונפיק בדיינים. ומיהו מודה רבי יוסי דלא הוי גזל דאורייתא לעבור עליו בלאו. ואין הלכה כרבי יוסי:
+<b>המנקף.</b> חותך. כמו ונקך סבכי היער (ישעיה י׳):
+
+Mishnah 9
+
+<b>החשודה על השביעית.</b> לשמור פירות שביעית ולהצניעם מן הביעור ואילך:
+<b>לא תבור ולא תטחון עמה.</b> לסייעה, מפני שאסור לסייע בידים ידי עוברי עבירה בשעת העבירה:
+<b>לאשת עם הארץ.</b> החשודה על המעשרות:
+<b>ובוררת וטוחנת.</b> לפי שרוב עמי הארץ מעשרים הן:
+<b>אבל משתטיל המים.</b> בעיסה:
+<b>לא תגע עמה.</b> לפי שמשגלגלה הוטבלה לחלה, וקא מיטמאה מחמת כלים טמאים שהרי הוכשרה לקבל טומאה, וזו מסייעתה לגלגל ואסור לגרום טומאה לחלה:
+<b>וכולן לא אמרו כו׳</b> לא התירו להשאילם כלים ולסייעם בלא שעת עבירה עצמה, אלא משום דרכי שלום:
+<b>ומחזיקין ידי גוים.</b> לומר להם תחזקנה ידיכם:
+<b>ושואלים בשלומם.</b> כל הימים ואפילו ביום חגם. ואע״פ שמטיל שם שמים על הנכרי, ששלום אחד משמותיו של הקב״ה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>האומר התקבל.</b> אם רצה לחזור יחזור. דגט חוב הוא לה ואין חבין לאדם שלא מדעתו:
+<b>לא יחזור.</b> דכיון דאיהי שויתיה שליח הרי הוא כידה ונתגרשה מיד בקבלתו של זה:
+<b>אף האומרת טול לי גיטי.</b> לשון קבלה הוא. והלכה כרבן שמעון בן גמליאל: 
+
+Mishnah 2
+
+<b>צריכה.</b> להביא לפנינו שתי כיתי עדים:
+<b>שנים שיאמרו בפנינו אמרה.</b> לו לקבלו:
+<b>ושנים שיאמרו בפנינו קבל וקרע.</b> ובשעת השמד שנו, שגזרו על המצות והיו קורעים הגט מיד, שלא ייראה:
+<b>ואפילו הן כו׳</b> שהשנים שאמרה בפניהם הם עצמם ראו כשקבלו:
+<b>או אחד מן הראשונים ואחד מן האחרונים ואחד.</b> שלישי, שנעשה עד בזו ובזו, מצטרך עמהם:
+<b>היא ואביה.</b> או היא או אביה. היא יש לה יד דהא גדולה היא. ואביה נמי זכאי לקבלו:
+<b>אינה מתגרשת.</b> ואפילו בקבלת אביה, דכתיב (דברים כ״ד:א׳) ושלחה מביתו, מי שמשלחה ואינה חוזרת, יצאה זו שמשלחה וחוזרת: 
+
+Mishnah 3
+
+<b>במקום אחר פסול.</b> שהבעל מקפיד שאין רצונו שילעיזו עליו שם:
+<b>הרי היא במקום פלוני.</b> אינו אלא כמראה מקום, שם תמצאנה:
+<b>ורבי אליעזר מכשיר.</b> דסבר איהו דמדעתיה מגרש איכא קפידא, איהי דבעל כרחה מתגרשת מראה מקום היא לו. ואין הלכה כרבי אליעזר: 
+
+Mishnah 4
+
+<b>הבא לי גטי אוכלת בתרומה.</b> אם אשת כהן היא. עד שיגיע גט לידה:
+<b>לאותו מקום.</b> שכך אמרה לו לא תהא שלוחי אלא שם:
+<b>ורבי אליעזר אוסר מיד.</b> משפירש מאצלה. ורבי אליעזר לטעמיה דמכשיר כשקבלו במקופ אחר, דמראה מקום היא לו ומשעת קבלה איגרשה לה, לפיכך משעה שפירש מלפניה אסורה, שמא מצאו חוץ לעיר וקבלו הימנו. ואין הלכה כר״א: 
+
+Mishnah 5
+
+<b>כתבו אגרת וכו׳</b> שהגט קרוי אגרת שכך כתוב בו ואגרת שבוקין:
+<b>פטרוה לא אמר כלום.</b> דלמא לשון פטור וחובד קאמר, להקל מעליה חובות שחייבת:
+<b>פרנסוה.</b> לשון עשיית צרכיה כמו מוציאים לפרנסה וכו׳. הלכך לא ידעינן אי צרכי הגט הוא, שלא תהא זקוקה ליבם, אי צרכי מלבוש וכסות הוא:
+<b>כנימוס.</b> כחוק. לא ידעינן אי חוק גט אי חוק מזון וכסות. וכן כראוי:
+<b>היוצא בקולר.</b> ליהרג בדין המלכות:
+<b>ואמר כתבו.</b> אע״פ שלא אמר תנו:
+<b>יכתבו ויתנו.</b> דאגב פחדיה. טריד ולא פריש:
+<b>המפרש.</b> לים:
+<b>והיוצא בשיירא.</b> למדבריות:
+<b>המסוכן.</b> חולה. והלכה כר״ש שזורי: 
+
+Mishnah 6
+
+<b>ואמר כל השומע את קולו.</b> ופירש שמו ושם עירו:
+<b>רצה לשחק בה.</b> הואיל ולא אמר תנו:
+<b>מעשה בבריא.</b> מפרש בגמרא דחסורי מחסרא והכי קתני, ואם הוכיח סופו על תחלתו, הרי זה גט, ומעשה נמי בבריא וכו׳. והלכה כרבן שמעון בן גמליאל:   
+
+Mishnah 7
+
+<b>אמר לשנים תנו גט לאשתי.</b> אע״ג דלא אמר כתבו ותנו, הרי אלו יכתבו בעצמן. ולא יאמרו לסופר אחר שיכתוב, ולא לעדים לחתום, דלאו בית דין שוינהו לצוות על אחרים אלא עדים שוינהו, והן הן שלוחיו הן הן עדיו. ואם אמר לג׳ כתבו ותנו גט לאשתי, אע״פ שהן ראוין ליעשות ב״ד, כיון דבהדיא אמר להו כתבו, לאו בית דין שוינהו אלא עדים:
+<b>אמר לג׳ תנו.</b> ולא אמר כתבו:
+<b>הרי אלו יאמרו.</b> לעדים אחרים, לכתוב ולחתום וליתן, מפני שעשאן בית דין:
+<b>מבית האסורים.</b> משמו של רבי עקיבא שהיה חבוש בבית האסורים:
+<b>נומינו לשליח.</b> אמרנו לרבי חנינא שנעשה שליח בהלכה זו לאמרה בבית המדרש:
+<b>ילמדו.</b> אם אינם יודעים לכתוב. ילמדו לכתוב עד שיכתבוהו הן בעצמן:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>מי שאחזו קורדייקוס.</b> שנתבלבלה דעתו מחמת שד השולט על השותה יין חדש:
+<b>אין בדבריו האחרונים כלום.</b> וא״צ לחזור ולשאלו אחר שנתישבה דעתו, אלא כותבין הגט וסומכים על דבריו הראשונים. ומיהו כל זמן שדעתו מבולבלת אין כותבין הגט:
+<b>הרכין.</b> הטה:
+<b>בודקין אותו.</b> בדברים אחרים:
+<b>הרי אלו יכתבו ויתנו.</b> אם הרכין על הגט הרכנת הן: 
+
+Mishnah 2
+
+<b>אמרו לו.</b> לבריא או לשכיב מרע חכם:
+<b>נכתוב גט לאשתך.</b> שלא תזקק ליבם: 
+
+Mishnah 3
+
+<b>זה גטך אם מתי.</b> לא אמר כלום. דמשמע לכשאמות, ואין גט לאחר מיתה:
+<b>מחולי זה.</b> משמע מחולי זה ואילך, וכיון שמת מתוך החולי נמצא שאין הגט חל אלא לאחר מיתה:
+<b>מהיום ולאחר מיתה גט ואינו גט.</b> מספקא לן אי תנאה הוי מהיום אם אמות, וכיון שמת נתקיים התנאי ונמצא שהוא גט משעת נתינתו. אי חזרה הוי שחזר בו ממאי דאמר מהיום, ואמר לאחר מיתה יהא גט, ואינו כלום כיון דלא אמר מהיום אם מתי:
+<b>חולצת.</b> שמא אינו גט:
+<b>ולא מתיבמת.</b> שמא גט הוא והויא לה גרושת אחיו וקיימא עליה באסור כרת: 
+
+Mishnah 4
+
+<b>לא תתיחד עמו.</b> זה שנתן גט ואמר לה מהיום אם מתי, לא תתייחד עמו. שמא יבא עליה ותהא צריכה גט שני, דחיישינן שמא בעל לשם קדושין:
+<b>מה היא באותן הימים.</b> לאו ארישא קאי באומר מהיום אם מתי, דההיא ודאי לכי מיית אגלאי מלתא דהוי גט משעת נתינה, והבא עליה פטור. אלא באומר לה במסירת הגט הרי זה גטך והתגרשי בו מעת שאני בעולם אם מתי, ר׳ יהודה סבר סמוך למיתה הוא דהדי גט ומקמי הכי אשת איש היא. ור׳ יוסי סבר מכי יהיב לה גיטא כל שעתא מספקא לן דלמא זו היא שעה הסמוכה למיתה והוי גט ספק, ואע״ג דחי טפי, אין ברירה, הלכך ספיקא היא והבא עליה באשם תלוי: 
+
+Mishnah 5
+
+<b>הרי זו מגורשת ותתן.</b> מגורשת מעכשיו משעת קבלת הגט, וחייבת ליתן מה שהתנה עמה. ואם אבד הגט או נקרע קודם שתתן, אינה צריכה גט אחר, דכל האומר על מנת כאומר מעכשיו:
+<b>אמר רשב״ג מעשה בצידן.</b> בגמרא מפרש דחסורי מחסרא והכי קתני, אם אמר לה על מנת שתתני לי איצטליתי ואבדה איצטליתו, דוקא קאמר לה. רשב״ג אומר תתן לו את דמיה שלא נתכוין הבעל אלא להרווחה דידיה, ומעשה נמי בצידן באחד שאמר לאשתו וכו׳ ואמרו חכמים תתן לו את דמיה. ואין הלכה כרשב״ג: 
+
+Mishnah 6
+
+<b>על מנת שתשמשי את אבא, על מנת שתניקי את בני.</b> בגמרא מוכח דכל סתם שלא קבע זמן כמה תשמש את אביו או כמה תניק את בנו, כמפרש יום אחד דמי, ונתקיים התנאי אם תשמש את אביו או תניק את בנו יום אחד בלבד:
+<b>כמה היא מניקתו.</b> כלומר כמה הוא זמן היניקה, שאם הניקתו יום אחד בזוז הזמן, נתקיים וזתנאי:
+<b>שתי שנים.</b> רבי יהודה אומר י״ח חודש. אבל אם הניקה אותו אחר ששלמו ב׳ שנים לרבנן וי״ח חדש לר׳ יהודה, אין זו יניקה, ולא נתקיים התנאי. ואין הלכה כר״י:
+<b>מת הבן.</b> ולא הניקתו כלל:
+<b>או מת האב.</b> ולא שמשתו:
+<b>הרי זה גט.</b> דלאו לצעורה איכוין בתנאו, אלא להרווחה דידיה, והא לא אצטריך. ואם היה יודע שימות אביו או בנו לא היה מתנה:
+<b>שלא בהקפדה.</b> אע״פ שהיא לא. הכעיסתו, ואין העכבה ממנה, אינו גט. וכ״ש אם היה בהקפדה:
+<b>כזה גט.</b> הואיל ולא הקפידתו ואין העכבה ממנה. ואין הלכה כרשב״ג: 
+
+Mishnah 7
+
+<b>הגיע לאנטיפטרס.</b> מפרש בגמרא משנה זו, כגון דאתני שני תנאים, אי מטינא לגליל, לאלתר ליהוי גיטא. ואי לא מטינא לגליל, אי משתהינן תלתין יומין ולא אתינא ליהוי גיטא, ואי לא, לא ליהוי גיטא. והלך והגיע לאנטיפרס שהוא סוף ארץ יהודה וחזר קודם שלשים יום, בטל הגט. דלא לגליל מטא, ולא אשתהי תלתין יומין:
+<b>וכן אם היה הולך מגליל ליהודה והגיע לכפר עותנאי.</b> שהוא בקצה גבול הגליל:
+<b>וכן אם היה הולך למדינת הים והגיע לעכו.</b> שהוא בקצה גבול של א״י וחזר בתוך ל׳ יום, בטל הגט. שהרי לא הלך למדינת הים וגם לא נשתהה ל׳ יום:
+<b>כל זמן שאעבור מנגד פניך ל׳ יום.</b> כשאשתהה ל׳ יום עובר מנגד פניך אז יהא גט:
+<b>והיה הולך ובא וכו׳</b> לאחר מכאן כשישתהה ל׳ יום עובר מנגד פניה, יהא גט. ולא אמרינן הואיל ומעיקרא היה הולך ובא, ניחוש שמא פייס קטטה שביניהם ובטל גיטא, דמאחר שלא נתייחד עמה בשעה שהיה הולך ובא, לא חיישינן שמא פייס. וכי מקיים תנאיה ושהה ל׳ יום עובר מנגד פניה, הוי גיטא. ובגמרא מוקי לה באומר בשעת התנאי ע״מ כן אני מוסר לה הגט, שתהא נאמנת עלי כמאה עדים כל זמן שתאמר שלא באתי ונתיחדתי ופייסתי. וכן הלכה. שאם לא אמר כן בשעת התנאי, חיישינן שמא יבא בעל ויערער ויאמר פייסתי:   
+
+Mishnah 8
+
+<b>אינו גט.</b> דכיון דלא אמר מעכשיו, משמע לאחר שנים עשר חודש יהא גט, והרי מת בתוך הזמן וצריכה ליבם:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>הזורק.</b> הרי זו מגורשת. דכתיב (דברים כ״ד:א׳) ונתן בידה, ומדלא כתיב ובידה יתננו, משמע ונתן מכל מקום. בין בחצרה בין בגנה בין בקרפיפה. והוא שתהא עומדת בצד ביתה או בצד חצרה:
+<b>קלתה.</b> כלי שהנשים נותנות בו מטוה ומחטין:
+<b>הרי זו מגורשת.</b> ואפילו היא בתוך ביתו, דמקום חיקה וקלתה קנוי לה, שאין אדם מקפיד לא על מקום חיקה ולא על מקום קלתה: 
+
+Mishnah 2
+
+<b>או שמצאתו מאחוריו.</b> שהיה הגט על גבו ועקם גבו לה כדי שתטלנו:
+<b>אינו גט עד שיאמר טלי גטך.</b> ולכי אמר טלי גטך מיהת הוי גט. אבל אם היה הגט על גבי קרקע, או על גבו או בגופו ולא עקם גבו או לא המציא גופו לה כדי שתטלנו, אפילו אמר טלי גטך אינו גט:
+<b>קוראה והרי היא גיטה.</b> כשהיא קוראה בו רואה שהוא גטה:
+<b>קרוב לה מגורשת, קרוב לו אינה מגורשת.</b> כל שהיא יכולה לשמרו והוא אינו יכול לשמרו, זהו קרוב לה. וכל שהיא אינה יכולה לשמרו והוא יכול לשמרו זהו קרוב לו. שניהם יכולים לשמרו או שניהם אינם יכולים לשמרו, זהו מחצה על מחצה. ולענין פסק הלכה אינה מגורשת עד שיגיע גט לידה או לרשותה: 
+
+Mishnah 3
+
+<b>אמר לו בעל חובו זרוק לי חובי.</b> בגמרא מוקמינן לה באומר זרוק לי חובי בתורת גטין, דכיון דא״ל הכי הוה ליה לחוב זה דין גט, ואם זרק אותו הלוה קרוב למלוה ואבד, זכה הלוה ואינו חייב לשלם. ואם קרוב ללוה, הלוה חייב וכו׳. אבל אם אמר לו זרוק לי חובי והפטר, מכיון שזרקו לו בכל ענין, פטור:
+<b>לאויר הגג.</b> לפחות משלשה סמוך לקרקעית הגג, דכלבוד דמי:
+<b>מרשות הגג.</b> יצא ממחיצת הגג ונכנס לתוך מחיצת המקום שהיא עומדת בו:
+<b>או נשרף הרי זו מגורשת.</b> והוא שקדמה זריקת הגט בחצר קודם שתהא הדליקה באויר החצר. שאם היתה הדליקה בחצר תחלה, מעיקרא לשריפה קאזיל ואינה מגורשת: 
+
+Mishnah 4
+
+<b>בגט ישן.</b> שכתב לגרש את אשתו ואחר שנכתב הגט נתייחד עמה. ב״ש סברי לא אמרינן גזירה שמא יאמרו גטה קודם לבנה שמא ישהה את הגט שנה או שנתים בין כתיבה לנתינה ויהיו לה בנים ממנו בתוך זמן זה ואח״כ יגרשנה בו וכשיראו זמן הגט קודם ללידת הבן יהיו סבורים שנתן לה גט משעת כתיבה והוי פגם שיאמרו מן הפנויה נולד. ופסק ההלכה לא יגרש אדם את אשתו בגט ישן. ואם גירש והלך הבעל למדינה אחרת, תנשא בו לכתחלה: 
+
+Mishnah 5
+
+<b>כתב לשם מלכות שאינה הוגנת.</b> אם היה בבבל וכתב לחשבון שנות מלכות אדום, שאין להם מלכות במקום כתיבת הגט, תצא מזה ומזה. ונקראת מלכות [אדום] מלכות שאינה הוגנת שאין לה לא כתב ולא לשון:
+<b>או שכתב לשם מלכות מדי.</b> לפי שצריך לכתוב לשם המלכות של מדינה שהגט נכתב בה, משום שלום מלכות, שיאמרו חשובים אנו בעיניהם שכותבים שטרותיהם בשמינו:
+<b>תצא מזה ומזה.</b> אם נשאת בגט זה תצא מן הראשון ומן השני:
+<b>ואין לה לא פירות ולא בלאות וכו׳</b> כולה מתניתין מפרשה ביבמות פרק האשה רבה:
+<b>והולד ממזר מזה ומזה.</b> מתניתין ר״מ היא דאמר כל המשנה ממטבע שטבעו חכמים בגטין הולד ממזר. ואינה הלכה: 
+
+Mishnah 6
+
+<b>כל העריות שאמרו צרותיהן מותרות.</b> חמש עשרה עריות שאמרו חכמים שצרותיהן מותרות לינשא לשוק בלא חליצה:
+<b>הלכו הצרות.</b> של עריות:
+<b>ונשאו.</b> לשוק:
+<b>ונמצאו.</b> העריות אילונית, ואיגלאי מלתא שהיו קדושי המת בטעות, ונמצא שלא היו אלו צרותיהן ולא פטרום העריות האלו מן החליצה:
+<b>תצא מזה.</b> מבעל שנישאת לו. ומן היבם:
+<b>וכל הדרכים האלו בה.</b> וביבמות מוקמינן לה כר׳ עקיבא דאמר יש ממזר מחייבי לאוין, ואינה הלכה:   
+
+Mishnah 7
+
+<b>ונשאת לאחר.</b> דקיי״ל ביאת האחת פוטרת צרתה:
+<b>ונמצאת זו.</b> שנתיבמה אילונית, ואין יבומיה יבומין. ונמצא שלא נפטרה צרתה ונשאת לשוק בלא חליצה:
+<b>תצא מזה ומזה.</b> מבעל זה ומיבמה הראשון: 
+
+Mishnah 8
+
+<b>כתב סופר גט לאיש.</b> לגרש בו אשתו:
+<b>ושובר לאשה.</b> שתמסור לבעלה כשיפרע לה כתובתה:
+<b>וטעה הסופר.</b> כשמסר להן השטרות:
+<b>ונתן גט לאשה ושובר לאיש.</b> והם מסרו זה לזה. והלכה זו ונשאת כסבורה שזה גט שמסר לה בעלה וזה סבור שמסרה לו אשתו שובר. ורמב״ם גריס ונתן גט לאיש ושובר לאשה. ופירש ונתן, שחשב שנתן גט לאיש ושובר לאשה, אבל הוא לא עשה אלא בהפך. ודחוק הוא:
+<b>אם לאלתר.</b> כל זמן שלא נשאת יצא גט מתחת יד הבעל:
+<b>אינו גט.</b> וצריכה גט אחר:
+<b>ואם לאחר שנשאת.</b> הרי זה גט:
+<b>לא כל הימנו.</b> אין הכל כדבריו של זה הראשון להאמינו:
+<b>לאבד זכותו של שני.</b> שנשאה. דאמרינן קנוניא היא ביניהם והחליפו השטרות לאחר שנשאת. והלכה כרבי אליעזר: 
+
+Mishnah 9
+
+<b>ולנה עמו בפונדקי.</b> ויש שם עדי יחוד ואין שם עדי ביאה. בית הלל סברי הן הן עדי יחוד הן הן עדי ביאה, ואין אדם עושה בעילתו בעילת זנות והרי קידשה בביאה. וב״ש סברי לא אמרינן הן הן עדי יחוד הן הן עדי ביאה עד שיראוה שנבעלה:
+<b>גט קרח.</b> שקשריו מרובין מעדיו. דתקון רבנן גט מקושר משום כהנים קפדנים שהיו כותבים גט פתאום לנשותיהם ומתחרטים ולא היו יכולים להחזירן, ותקנו להם גט מקושר שאינו נוח ליכתב מהרה, שמא בתוך כך יתפייס. וכותב שטה אחת או שתים וכורכן על החלק ותופר ועד אחד חותם על הכרך מבחוץ, וחוזר וכותב שני שיטין או יותר מבפנים וכורכן על החלק וחותם עד שני על הכרך מבחוץ, וכן עד שלישי. ואם יש קשר כרוך ואין עד חתום מאחוריו, זהו קרח ופסול. דמסתמא למנין קשריו היו עדיו מתחלה, וחיישינן דלמא הבעל אמר להו כולכם חתומו, והרי אחד שלא חתם. ואם נשאת אשה בגט זה, תצא מזה ומזה, וכל הדרכים האלו בה. ומתניתין רבי מאיר היא, דאמר כל המשנה ממטבע שטבעו חכמים בגטין הולד ממזר. ואינה הלכה: 
+
+Mishnah 10
+
+<b>הכל משלימין עליו.</b> ואפילו עבד, ואפילו פסול לעדות מחמת עבירה:
+<b>אלא קרוב שהוא ראוי להעיד בעדות אחרת.</b> שאין עליו פסול עדות אלא קורבה. אבל עבד או גזלן לא. עבד דלמא אתי לאסוקי ליוחסין. וגזלן דלמא אתו למימר עבד תשובה. אבל קרוב, כולי עלמא ידעי ליה דקרוב הוא. והלכה כבן ננס שהכל משלימין עליו. ומ״מ אין חותם עליו אלא ע״א פסול בלבד, והשאר צריך שיהיו כלם כשרים:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>המגרש.</b> רבי אליעזר מתיר. טעמא דר״א, דכתיב (ויקרא כ״א:ז׳). ואשה גרושה מאישה לא יקחו, אפילו לא נתגרשה אלא מאישה, דאמר לה הרי את מגורשת ממני ואי את מותרת לכל אדם, פסולה לכהונה. אלמא גט הוא והכא דשרייה לכל אדם חוץ מזה, מותרת לאחרים:
+<b>וחכמים אוסרים.</b> דאמרי איסור כהונה שאני, שריבה בהם הכתוב מצות יתירות, ואע״ג דהוה גט לפסלה לכהונה, לא הוי גט להתירה לאחרים. והלכה כחכמים. ולא אסרי רבנן אלא כשאמר הרי את מותרת לכל אדם אלא לפלוני, או חוץ מפלוני. אבל אי אמר לה הרי זה גטך על מנת שלא תנשאי לפלוני, מודו רבנן דהוי גט, שהרי התירה לכל אדם במסירת הגט אלא שהתנה עמה שלא תנשא לאותו פלוני, והוה כשאר תנאי בעלמא. ואסרי רבנן למגרש לומר הרי זה גטך על מנת שתנשאי לפלוני, שלא יאמרו נשותיהן נותנים זה לזה במתנה. וכל תנאי שמתנה אדם בגט קודם כתיבת הגט, אע״פ שלא נכתב התנאי בתוכו, הגט פסול. אלא אחר שנתנו לידה מתנה מה שהוא רוצה להתנות: 
+
+Mishnah 2
+
+<b>אלמנה לכהן גדול.</b> כיון דקדושין תופסים בחייבי לאוין, ולהאי לא תפסי משום איסור אישות שבה, אשתכח דשייר בגיטא: 
+
+Mishnah 3
+
+<b>גופו של גט.</b> עיקר כתב הגט, כך יכתבו בו:
+<b>ודין די יהוי ליכי מינאי.</b> שצריך להוכיח בתוכו שעל ידי ספר זה הוא מגרשה. ואי לא כתב ביה הכי, אתו למימר דבדיבור בעלמא גירשה ושטר ראיה בעלמא. והלכה כרבי יהודה: 
+
+Mishnah 4
+
+<b>כתב בכתב ידו ואין עליו עדים.</b> לרבי מאיר דאמר עדי חתימה כרתי, כתב ידו כמאה עדים דמי. ולר׳ אלעזר דאמר עדי מסירה כרתי, הואיל וכתב ידו הוא, וכתב ונתן קרינן ביה, ואע״ג דליכא עדי מסירה כשר מדאורייתאש וחכמים פסלוהו דלמא אתי לאכשורי בכתב סופר:
+<b>ואין בו זמן.</b> דזמן תקנתא דרבנן הוא. אי משום פירות, אי משום שמא יחפה על בת אחותו, כדאמרינן בפרק שני:
+<b>ואין בו אלא עד אחד.</b> איכא למ״ד אכתב ידו קאי, ורישא אשמעינן דאפילו אין בו עד, הולד כשר. והכא אשמעינן דאפילו יש בו עד אחד לכתחלה לא. ואיכא למ״ד אכתב סופר קאי, ואפ״ה הולו. כשר, דסופר הוה ליה במקום עד שני:
+<b>תקון העולם.</b> שמא ימותו עדי מסירה ויבא הבעל ויערער לומר לא גרשתיה. והלכה כרבי אלעזר: 
+
+Mishnah 5
+
+<b>ששני גיטין ששוין.</b> בשמותיהם:
+<b>הרי השני בטל.</b> דלא ידעינן דמאן ניהו:
+<b>כלל.</b> זמן אחד לכולן, בכך בשבת גירש פלוני פלונית ופלוני פלונית:
+<b>טופס לכל אחת.</b> זמן לכל אחת ואחת, בכך בשבת גירש פלוני לפלונית, והשלים הגט. ובכך בשבת גירש פלוני לפלונית, והשלים הגט, וכן כולם. והעדים מלמטן: 
+
+Mishnah 6
+
+<b>שני גיטין שכתבן.</b> בשני דפין זה בצד זה, ושני עברים חתומים מתחת הגט הראשון לתחת השני, שם העד תחת הראשון ושם אביו תחת השני. וכן עד שני תחתיו, וחזרו וחתמו תחתיהם שני ישראלים הדרים בארץ יון, וחתמו בכתב יוני, ודרך הכתב יוני שהולך מן השמאל אל הימין, נמצא שם העד תחת הגט שני, ושם אביו תחת הראשון.
+<b>את שהעדים הראשונים נקראים עמו כשר.</b> אם העברים חתומים למעלה, שדרך כתב עברי שהולך מן הימין אל השמאל, ונמצא שם העד תחת הגט הימני, ושם אביו תחת הגט השמאלי, הימני כשר. ואם. היונים חתומים למעלה, השמאלי כשר. ששמות העדים תחת השמאלי הם. וטעמא, דחיישינן שמא העדים האחרונים הפכו את כתבם לסדר שכתבו העדים הראשונים, שאם העברים היו חתומים למעלה שהם הולכים מן הימני אל השמאלי וחתמו על הגט הימני, כשבאו שני היונים לחתום תחתיהם הלכו גם הם מן הימני אל השמאלי כסדר כתיבת העברים, ונמצא שארבעתם חתמו על הגט הימני. וכן אם היונים חתומים למעלה, שמא הפכו העברים שבאו אחריהם סדר כתב עברי, והלכו מן השמאלי אל הימני ונמצאו ארבעתם חתומים על השמאלי: 
+ה״ג עד אחד עברי ועד אחד יוני, ועד אחד עברי ועד אחד יוני באים מתחת זה לתחת זה שניהם פסולין. וטעמא, דחיישינן שמא העד עברי הראשון חתם על הגט הימני הראשון כפי סדר כתב עברי, והעד היוני השני חתם על הגט השמאלי השני כפי סדר כתב יוני שמתחילין מן השמאל, והעד השלישי העברי הפך כתב העברי והתחיל גם הוא מהשמאל כמו היוני שלפניו, ונמצא גם הוא חתום על הגט השמאלי, והעד היוני האחרון חתום כדרכו מן השמאל אל הימין וגם הוא חתום על השמאלי, ונמצאו ג׳ עדים חתומים על השמאלי, ואחד בלבד חתום על הימני. או בהפך שהעד השני היוני הפך כתבו לסדר כתב עברי והתחיל מן הימין אל השמאל כמו שחתם העד עברי הראשון, והעד עברי השלישי חתם כדרכו מן הימין, ונמצאו שלשתן חתומים על הגט הימני הראשון, והעד היוני האחרון לבדו חתם כדרכו על הגט השמאלי. ומשום דלא ידעינן בהי מינייהו חתימו תלתא ובהי מינייהו לא חתים אלא חד, שניהם פסולין: 
+
+Mishnah 7
+
+<b>בדף השני.</b> שאצלו ברוחב המגילה:
+<b>מן הצד.</b> בגליון של ימין הגט. או בגליון השמאלי:
+<b>או מאחוריו בגט פשוט.</b> שעדיו בתוכו:
+<b>הקיף.</b> חיבר זה אצל זה:
+<b>שניהם פסולים.</b> שאין נקראת החתימה לא עם זה ולא עם זה:
+<b>את שהעדים נקרין בסופו.</b> שגג חתימה כלפי סופו, ולא שרגלי חתימה כלפי ראשו, כשר: 
+
+Mishnah 8
+
+<b>כתב סופר ועד.</b> חתם סופר ועד. דהוי להו שני עדים. ואשמעינן מתניתין דלא חיישינן שמא הבעל לא צווז לחתום לסופר, אלא אמר לשנים אמרו לסופר ויכתוב, ולפלוני ופלוני עדים ויחתומו, וחשו הנך עדים לכסופא דספרא שיאמר איני בעיניו כשר לעדות, ואחתמווזו בלא רשותו דבעל. להא לא חיישינן:
+<b>חניכתו.</b> שם לווי של משפחה:
+<b>מעושה.</b> בחזקה:
+<b>בישראל כשר.</b> אם אנסוהו בדין. כגון כל הנך דכופין להוציא, או שהיתה אסורה לו. ואם אנסוהו שלא כדין, פסול. ופוסל מן הכהונה, משום ריח גט:
+<b>ובנכרי.</b> כדין, פסול, ופוסל מן הכהונה. שלא כדין, אפילו ריח גט אין בו. ומי שחייב ליתן גט מן הדין ואין כח בדייני ישראל לכופו, חובטין אותו ע״י נכרים, שאומרים עשה מה שישראל אומר לך, ונותן הגט על פי דייני ישראל: 
+
+Mishnah 9
+
+<b>יצא שמה בעיר מקודשת.</b> פנויה שיצא עליה קול, פלונית נתקדשה היום לפלוני. ולא קול הברה בלבד, אלא כגון שהיו נרות דולקות ומטות מוצעות, ובני אדם נכנסים ויוצאים ואומרים פלונית נתקדשה היום:
+<b>מגורשת הרי זו מגורשת.</b> ארישא קאי, האי איתתא דיצא עליה קול מקודשת וחיישינן ליה ואסרנוה לינשא אלא לאותו האיש, אם חזר ויצא עליה קול מגורשת שגרשה אותו פלוני שיצא לה קול קדושין ממנו, הרי זו מגורשת ומותרת לכל, שהרי קול שחששנו לו תחלה שוברו עמו:
+<b>ובלבד שלא יהא שם אמתלא.</b> שלא יהא עם הקול של קדושין או של גרושין אמתלא, טעם שהוא שובר את כח הקול: 
+
+Mishnah 10
+
+<b>אפילו הקדיחה תבשילו.</b> שרפתהו ע״י האור או ע״י מלח. דדרשי בית הלל ערות דבר, או ערוה או דבר, כלומר שאר דבר סרחון שאינו ערוה:
+<b>רבי עקיבא אומר אפילו מצא אחרת נאה ממנה.</b> ודריש קרא הכי, אם לא תמצא חן של נוי בעיניו, או אם מצא בה ערוה, או דבר של סרחון, על כל אחד משלשה דברים הללו יכול לגרש. והלכה כבית הלל:
\ No newline at end of file
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+Bartenura on Mishnah Ketubot
+ברטנורא על משנה כתובות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Ketubot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+בתולה נשאת ליום רביעי – but not on Thursday night, for one would suspect that he would be excited/troubled with the marriage [ceremony] and he would not be able to engage in intercourse.
+שמא יש לו טענת בתולים – such that he [i.e., the husband] would say, I engaged in sexual intercourse but I did not find blood; it made no difference whether she was a minor or a young maiden or an adult, or whether I found an absence of virginity [in her]. If she was a minor or a young maiden , but if she was an adult, there can be no claim of the absence of virginity.
+ישכים ויבא לב"ד – all the while his anger is upon him, lest he become appeased and be pacified and sustain her and lest she invite unfaithfulness against him and she became forbidden to him. , and the Gemara raises the question , if she should get married on Sunday and if he has a claim [against her] concerning her virginity , he should get up early on Monday morning to go to the Jewish court. And they responded that the Sages were considerate towards the daughters of Israel (in ordaining weddings to be held on the fourth day of the week) that he should be engaged in preparations for the [wedding] meal for three days, Sunday Monday and Tuesday and on Wednesday, he would consummate the marriage. And at a time when the Jewish courts would not be in session on Mondays and Thursdays, a woman may be married on any day, but that he should be engaged in the preparations for the [wedding] meal for three days. And because of the ordinance for the poor, we have the practice in some places to marry on Fridays. And the reason that a widow [would marry] on Thursdays, is because the Sages were considerate towards the daughters of Israel that he should be happy with her for three days: Thurday, Friday and Shabbat. And a person who marries a widow it is prohibited to engage in work for three days, but one who marries a virgin [is prohibited to engage in work] all seven days. And regarding the wedding blessings [in the Birkat HaMazon/the blessing following the meal], it makes no difference whether a young man married a widow or whether a widower married a virgin, we recite the wedding blessings all seven days. But a widower who married a widow, [recites them] one day.
+
+Mishnah 2
+
+בתולה אלמה גרושה – that is to say, a virgin who is a widow or divorcee or a woman who was released from leviratical marriage [by a halitzah] by the brother of now-deceased betrothed, and she went back and married [another], her Ketubah/marriage contract from the second husband is two hundred [zuz].
+ויש לה טענת בתולים – if the second [husband] did not find her to be a virgin, she has lost her Ketubah, for it is a mistaken purchase as there was a presumption of her being a virgin when she married.
+
+Mishnah 3
+
+שבא על הקטנה – [a minor girl who is] less than three years and one day [old], for her coition is not coition.
+וקטן – [a minor boy who is] less than nine [years of age] as his coition is not coition if he engages in sexual relations with an adult women.
+ומוכת עץ – if [piece of wood] had been inserted in her at that same place
+כתובתן מאתים – it they simply married in an undefined manner
+וחכמים אומרים: מוכת עץ כתובתה מנה – And the Halakha is according to the Sages, and even if he did not know her, her Ketubah is a Maneh, and it is considered an errant purchase.
+
+Mishnah 4
+
+בתולה שהיא אלמנה או גרושה או חלוצה מן הנשואים – if she went back and got married in an undefined manner, her Ketubah is a Maneh, for she is under the presumption [of being] no longer a virgin, we confirm , when she enters the marriage canopy.
+
+Mishnah 5
+
+האוכל אצל חמיו ביהודה – When they were making the festive meal [celebrating her] betrothal in the house of the bride’s father in Judea, it was the practice that the betrothing [male] would be alone with his betrothed [female] in order that he may become bold towards her (i.e., become intimate). Therefore, when she gets married after that, there is no claim of [her not being] a virgin.
+
+Mishnah 6
+
+ונסתחפה שדך – an inundating rain has come upon your field ( which is a euphemism) and ruined it, that is to say, your luck has caused this- and you [must] give me my Ketubah-value.
+והיה מקחי מקח טעות – and you don’t have a Ketubah [settlement] from me.
+נאמנת – and we make her take an equitable oath (i.e., one who is sued for a debt denies the latter entirely) that such is according to her words and she takes her Ketubah-value. And such is the Halakha. And if she said: “You found me to be a virgin,” she is not believed, but the Rabbis found the husband to be trustworthy and even without an oath, for it is presumption that a husband will not busy himself with the [wedding] meal and cause her a loss.
+
+Mishnah 7
+
+דרוסת איש – she had sexual relations with a man.
+נאמנת – and she does not lose her Ketubah-payment. But nevertheless, if she was the wife of a Kohen and following the time of her betrothal, when she married, he claimed that “you had engaged in sexual relations with a man” we remove her from him, lest after he had betrothed her, she had had sexual relations with [another] man, since he said to her, “you had sexual relations with a man,” she is considered to him as a piece [of meat] that is forbidden, and even if by uncontrollable accident had engaged in sexual relations, we establish for ourselves that if she is the wife of a Kohen who had by uncontrollable accident [had sexual relations with another man], she is forbidden to her husband, and he must divorce her and provide her Ketubah-settlement.
+
+Mishnah 8
+
+מדברת – engaging in sexual relations with
+וכהן הוא – of traceable genealogy, distinguished birth/well-connected
+נאמנת – and she is fit to marry into the priesthood.
+
+Mishnah 9
+
+מה טיבו של עובר זה וכו' – Rabban Gamaliel states that she is to be believed and she and are daughter are fit to [be married into] the priesthood. But [concerning] the matter of inheritance, Rabban Gamaliel did not state that this fetus should inherit him, and the Halakha is according to Rabban Gamaliel in all the sections of our Mishnah. And even so, ab initio, she should not marry into the priesthood – neither one who speaks (i.e., one who has had sexual relationships) with one person and not the pregnant, other than if most of the people of the city are of traceable genealogy and this particular woman was impregnated from one of them who had separated himself outside of the city and had sexual relations [with her], for we say: “whatever comes out of a mixed multitude is presumed to have come from the majority “(i.e., has the legal status of the majority -see Talmud Ketubot 15a and Zevahim 73a), and so, she may marry into the priesthood whether she or her daughter.
+
+Mishnah 10
+
+אם רוב העיר משיאין לכהונה – Even though that a majority of one in a general way is sufficient, regarding priestly descent is concerned, they put up a higher standard (i.e., made the law more stringent – Talmud Ketubot 13a). And here, the rabbis required a double majority: most of the party [of priests] that pass through the place and most of the people of the city. But, ab initio, we do not marry into the priesthood other than with the double majority – and such is the Halakha.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+האשה שנתארמלה או נתגרשה – and she claims her Ketubah.
+הוא אומר – it refers to [her stating] “when I was divorced,” for if [it was] “when I was a widow,” the heirs would say, ‘our father married you when you were a widow,” and you have only a Maneh [as the payment for the Ketubah for a non-virgin].
+הינומא – there are those who say that it is a canopy of myrtles that they make for virgins and there are those who say that it is a veil that they place on the eyes and she is drowsy in it (see Talmud Ketubot 17b).
+וראשה פרוע – her hair is on her shoulder; such was how they would practice to remove the virgins from the home of their fathers to the wedding chamber.
+אף חלוק קליות – in the place of Rabbi Yohanan ben Beroka they had the practice to distribute parched corn at the nuptials of virgins and if there weren’t witnesses that they did so at her wedding according to the custom of the nuptials of virgins and the Ketubah/marriage contract was lost, the husband is believed and she doesn’t collect anything other than a Maneh.
+
+Mishnah 2
+
+ומודה רבי יהושע – even though that above in the first chapter (Mishnah 6), regarding what she says: “after you betrothed me, I was raped,” Rabbi Yehoshua disputes Rabban Gamaliel and states, “we do not believe the woman.” In what she said: “after you betrothed me, I was raped,” and she disqualifies herself from [being able to marry into] the priesthood through “Miggo”-the legal rule according to which the deponent’s statement is accepted as true on the ground that, if he (or she) had intended to tell a lie, he/she might have invented one more advantageous to his/her case (see Talmud Ketubot 16a), for if she had wanted, she could have stated, “I was one who lost my hymen through an accidental lesion and was fit [to being able to marry into] the priesthood. These words [apply] where there is [a case] of prohibition or permission to prohibit [her to marry into] the priesthood or to validate it – in this Rabbi Yehoshua disputes Rabban Gamaliel and states that we don’t believe her through “Miggo,” but where there isn’t a case of prohibition and permission other than money at stake/eventual loss (see Talmud Ketubot 23b) such as, for example, where a person says to his fellow: “this field was your father’s, and I purchased it from him,” Rabbi Yehoshua agrees with Rabban Gamaliel that in a case like this, we believe him through “Miggo,” for if he had wanted, he could have said, “it is mine,” and when he said, “this field was your father’s, and I purchased it from him,” he Is believed.
+ואם יש עדים שהיא של אביו אינו נאמן – In the Gemara (Talmud Ketubot 17b) it explains that this Mishnah comes to inform us as for example, that he did not consume other than two years in the presence of the father and one year in the presence of the son, since he did not pay him three years of legal claim of undisturbed possession during a legally fixed period in the lifetime of the father, the year that he ate in the presence of the son does not count for him for the count of the years of presumptive ownership.
+
+Mishnah 3
+
+אנוסים היינו – compulsion at the pain of death lest he kill him, but compulsion of money, lest he take his money [from him] and all the more so, if he said to him: “for most of the money that he gave us,” they are not believed, for no one incriminates himself (i.e., his testimony against himself has no legal effect), for a person is close to himself, and is not believed about himself, neither for acquittal nor for conviction. And similarly, those who are ineligible for testimony, which is on account of nearness but on account of transgression, they are not believed.
+יוצא ממקום אחר – inscribed in another document that is in the possession of the Jewish court , and this same document came before us with this one and the writing of the signatories are similar one to the other.
+
+Mishnah 4
+
+הרי אלו נאמנים – for surely there are two witnesses on all of the handwritings.
+צריכים לצרף עמהם אחר – that on their own signatures they testify, not on the Maneh/monetary portion (the weight of gold or silver equal to one hundred common or fifty sacred shekels) in the document , and they require two witnesses for each handwriting.
+וחכ"א אומרים אינם צריכין לצרף עמהם חר – that on the Maneh/monetary portion in the document they are testifying and when this one says, “this is my signature,” and the other [witness] says, “this is my signature,” it is found that there are two witnesses for the monetary amount in the document and the Halakha is according to the Sages.
+
+Mishnah 5
+
+אם שנשאת – she did not actually get married, but rather, when they permitted her to get married, witnesses came that she had been taken captive, 
+she should not go forth (i.e., leave through divorce) from her first permission [to marry] and she should marry ab initio, but if witnesses came that she had been defiled, even if she had several children, she should go forth (i.e., leave the marriage).
+
+Mishnah 6
+
+שתי נשים שנשבו – that there are witnesses that they were taken captive.
+שמעידות זו את זו – each one of them says, “my companion is pure.”
+הרי אלו נאמנות – for with a captive woman, they were lenient to declare fit one witness, and even a slave and even a woman and even a minor who makes a statement in ignorance of its legal bearing, and as long as the witness testifies that he did not leave from her from the time that she was taken captive until the time that she left from the domain of the heathens (see also Tractate Yevamot, Chapter 16, Mishnah 7 and more crucially, the earliest of Mishnah texts, Tractate Eduyot, Chapter 6, Mishnah 1, especially the words of Rabbi Yehuda ben Baba).
+
+Mishnah 7
+
+אינן נאמנים – to give to them Terumah/priest’s due.
+ובזמן שהן מעידין זה על זה – for each one says, “I and my colleague is a Kohen.”
+
+Mishnah 8
+
+ר' יהודה אומר אין מעלין לכהונה ע"פ עד אחד – even where there are not [witnesses] repaying each other (with mutual recommendations), and all the more so here, where one can be suspicious of repaying each other: “you testify about me and I [will testify] about you.”
+עוררין – that they call upon him a name of disqualification, but there is no contesting the legitimacy of a person with less than two [people].
+מעלין – where there aren’t [witnesses] repaying each other (with mutual recommendations), which is exactly what is between Rabbi Eliezer and the first Tanna/teacher of Rabbi Yehuda.
+רשב"ג אומר מעלין לכהונה – In the Gemara (Tractate Ketubot 26a-26b) an objection is raised: Rabban Shimon ben Gamaliel is identical with Rabbi Eliezer and brings up that they disagree on whether they combine for testimony, such as the example that we treat here a case where the father of this [person] is a Kohen, and a rumor came out concerning him that he is the son of a divorced woman or a the son of a halutzah (where she removed the shoe of her dead husband’s brother who refused to leviratical marriage, and they put him down (from the status of priesthood) and one witness came and testified, “I know that he is a Kohen,” and they raised him [again] and [then] came two [other witnesses] and said [that] “he is the son of a divorced woman or the son of halutzah,” and they put him down [again] and [then] one witness came and said: “I know that he is a Kohen,” Rabban Shimon ben Gamaliel says that they raise him to the priesthood on [the testimony] of this last witness because they combine him with the first witness whose “voice” was voided, and who stated: “I know that he is a Kohen,” and even though they did not make their testimonies at the same time, their testimony combines and we state, we establish these two [witnesses] who stated that he is a Kohen with those two [witnesses] who stated that he is a the son of a divorced woman or the son of a halutzah, and we establish a person with his legal presumption, but for Rabbi Eliezer, we don’t raise him up until two witnesses will testify at the same time that he is a Kohen, but the Halakah is according to Rabban Shimon ben Gamaliel that the witnesses combine, even though they did not testify as one.
+
+Mishnah 9
+
+ע"י ממון מותרת לבעלה – for they are afraid of losing their money and don’t make it ownerless, and especially when the hand of the Israelites is strong over the idolaters, then she is permitted [to return] to her husband, even if her husband is a Kohen and it is not similar to a woman taken captive because they are frightened to lose their money, but when the hand of the idolaters is stronger, even through the case of money, she is prohibited to her husband if her husband is a Kohen, but if her husband is an Israelite, she is permitted in all matters, for the wife of an Israelite who meets with an accident is permitted to her husband.
+
+כרכום – Aramaic translation is works of siege.
+פסולות – they are prohibited to [marry] a Kohen for the wife of a Kohen is prohibited when she meets with an accident and if there is in the city a hiding place (see Tractate Ketubot 27a) that one woman can hide there, each one of the women of that city are believe to state, “I was hidden and I was not defiled,” and since she is able to say, “I was hidden,” she is believed; also when she stated: “I was not hidden and I was not defiled.”
+המעון הזה – it is an oath.
+אין אדם מעיד ע"י עצמו – and if a man testified about a woman taken captive that she is ritually pure, he should not marry her if he is a Kohen because of the suspicion and if he redeemed her from prison with his money, he may testify on her behalf and marries her for a person does not throw money at random (unless sure that there is no legal impediment to marrying the woman whom he is about to redeem)and if he did not known that she is pure, he would not give his money for her.
+
+Mishnah 10
+
+זה כתב ידו של אבא – and they confirm the document on his word for the substantiation of documents, according to the Rabbis, and the Rabbis affirmed what the Rabbis established.
+שיצתה בהינומא וראשה פרוע – and she takes her Ketubah of two hundred [zuz] and even though they do not release money other than through clear testimony, it is different here, for most of the women are married as virgins, it is revealed as something general.
+ושהיה איש פלוני יוצא מבית הספר – when we were studying as school children, 
+to eat Terumah and through this testimony, we feed Terumah of the Rabbis to him, such as for example Terumah/priest’s due that we remove from a pot without holes and things similar to it, but Terumah, according to the Torah, we don’t feed him through testimony such as this, and we do not suspect lest he ws the servant of a Kohen, for it is prohibited to teach the slave Torah.
+ושהיה חולק עמנו על הגורן – and we do not suspect lest he was the servant of Kohen, for we do not distribute Terumah to a slave other than if his master is with him.
+ושהמקום הזה בית הפרס – A person who plows the grave makes a a field of a square P’ras, declared unclean on account of crushed bones carried over it from a ploughed grave which is one hundred cubits for this is what they measured that the plough drags the bones of the dead and the defilement of the field of a square P’ras according to the Rabbis.
+ועד כאן היינו באין בשבת – the Rabbinic Sabbath limits.
+מעמד ומספד – a place which he had herei. to eulogize his dead and to make the “standing up and sitting down” (i.e., the halting of the funeral escort on returning from burial for lamentation or consolation) which they would do for the dead, in this he Is not believed, which is a monetary matter, and which requires complete testimony.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אלו נערות – for even though they are ineligible/invalid [as marriageable parners], they are assessed a fine. If a man perpetrated violence against one of them, he gives to her father fifty silver [coins].
+הנתינה – from the Gibeonites and on account that Joshua made them choppers of wood and water carriers, they are called Netinim, and they forbidden to enter into the community [of Israel].
+על הכותית – This Tanna/teacher holds that Kutim are “lion-proselytes,” (i.e., proselytes from mere fear, with reference to II Kings 17:25) and are considered as heathens.
+פחותות מבת שלש שנים – that is they have the legal presumption of being virgins, even though they had intercourse during captivity or while in a gentile status, their virginity returns.
+ועל אשת אחיו ועל אשת אחי אביו – that she was betrothed to one of them or divorced from betrothal, and she was still a virgin.
+שאע"פ הן בהכרת אין בהן מיתת ב"ד – and extirpation does not exempt from payment/indemnity, and these words [apply] where there had been no warning but if they ad been warning, one is exempt from the fine, for hold that those who are liable for extirpation who had been warned are flogged, for no one is flogged and pays a fine.
+
+Mishnah 2
+
+יתריות על בנות שלש שנים – for since they are appropriate for coition with the legal presumption that they are ownerless, and they had intercourse in their gentile status, and the captive woman while she is in her captivity.
+הרי היא בקדושתה – and she is not in the legal status of one no longer a virgin even though she had been taken captive while she was an adult, but the Halakha is not according to Rabbi Yehuda.
+ולא יהיה און ענוש יענש – surely if there will be an accident with one of these two people who are arguing that one of them was killed , the person who killed is not punished monetarily for he is liable death penalty by the Jewish court because they killed this one, there is no difference regarding the sin which makes one liable for death by the Jewish court whether inadvertently or willfully, is always exempt from payment/indemnity, but concerning a transgression where one is liable for extirpation through it, or stripes/flogging, he is not exempt from payment/indemnity until there will be witnesses and warning and he will be flogged and then does not pay.
+
+Mishnah 3
+
+רבי יוסי הגלילי אומר אין לה קנס – as the Biblical verse states (Deuteronomy 22:28): “[If a man comes upon a virgin] who is not engaged [and seizes her and lies with her, and they are discovered],” but if she is engaged one time, furthermore, there is no indemnity.
+רבי עקיבא אומר יש לה קנס וקנסה לעצמה – since we expound upon “who is not engaged” (Deuteronomy 22:28) to her father, but she is engaged to herself, and the Halakha is according to Rabbi Akiva.
+
+Mishnah 4
+
+האונס נותן את הצער – someone who had intercourse by compulsion is not the same as someone who had intercourse willingly, and the seduced woman does not have pain, for regarding ‘’suffering,” in the Torah concerning compulsion, but “suffering” is not stated regarding a seduced woman.
+והאונס נותן מיד – to her father, even though he married her/consummated a marriage by conducting a woman to his house.
+לכיוציא – meaning to say that if he will not marry her/consummate a marriage by conducting a woman to his house, for if he does not marry [her], he doesn’t pay the fine, as it is written (Exodus 22:15): “[If a man seduces a virgin for whom the bride-price has not been paid, and lies with her] he must make her his wife by payment of the bride-price,” and “if her father refuses [to give her to him], he must weigh out the silver [in accordance with the bride-price for virgins]” (Exodus 22:16); but concerning the rape, it is written (Deuteronomy 22:29): “[the man who lay with her] shall pay the girl’s father fifty [shekels of] silver and she shall be his wife.”
+שותה בעציצו – in a despised utensil that he chose for It, meaning to say, he is forced to marry her.
+
+Mishnah 5
+
+מוכת שחין – a leprous woman.
+
+Mishnah 6
+
+יתומה שנתארסה ונתגרשה האונס חייב והמפתה פטור – for since she is an orphan and her fine is hers, the logical support is towards him, for of her own free will she was seduced to him and he is exempt. But not only an orphan, but rather, any young woman who was betrothed and divorced, the rapist is liable and the seducer is exempt like the orphan-girl, for the fine is for herself, as is stated by Rabbi Akiva above (in Mishnah 3 of this chapter) and such is the Halakha.
+
+Mishnah 7
+
+הכל לפי המבייש – an average person who shames, his shame is harder than a despised person and/or from an important person. This is what I found in the explanations of my teachers. But in the [eight chapter of Bava Kamma], the Chapter of החובל /One who causes injury, I found that a simple person who is shamed, his shame is greater, and this is the essence (see the statement in Tractate Bava Kamma, Chapter 8, Mishnah 6: זה הכלל: הכל לפי כבודו – This is the general principle: Everything is according to one’s station/status).
+והמתבייש – according to his importance is his shame.
+כאילו היא שפחה – we appraise how much a man wants to give whether for a virgin maidservant or for a maidservant who has had intercourse to marry her to his servant whose master has satisfaction from him. And in the Gemara (Tractate Ketubot 40b) raises a question: from where [in the Torah] do we learn that he pays for shame, and damage and pain? I would say that the All-Merciful said (Deuteronomy 22:29): “fifty [shekels of] silver,” to all the words and he answers, Scripture states (Deuteronomy 22:29): “The man who lay her shall pay the girl’s father fifty [shekels of] silver,[and she shall be his wife].” The pleasure of lying is separate, the fifty [shekels of] silver is outside of the shame and the damage and the pain.
+
+Mishnah 8
+
+כל מקום שיש מכר – to the father regarding his daughter, that is, while she is in her youth, he has no fine in regard to her, for there is no fine for a minor. But the Halakha is not like this Mishnah, for this Mishnah is according to Rabbi Meir who states that a minor girl has no fine, but the Sages state that a minor girl has a fine. And a minor girl in this regard is someone from age three until age twelve years and one day who brings forth two [pubic] hairs.
+וכל מקום שיש קנס – when she is a young woman and this is when she is from twelve years and one day old and she brought forth two [pubic] hairs – like this she has a fine.
+אין מכר – for a man does not sell her daughter when she is a young woman.
+הבוגרת – from twelve years of age and six months and one day, and she has brought forth two [pubic] hairs, she is what is called a mature woman and her father cannot sell her and she does not have a fine.
+
+Mishnah 9
+
+האומר פתיתי את בתו של פלוני – needless to say the person who states I raped [her], that he does not damage her so much for there is no such great evil talk of an outraged woman (i.e., who had been raped) for it is self-evident that he pays shame and damages by his own testimony [but rather] even a person who says, “I seduced [her], causes her greater damage for the evil talk of a seduced woman is greater, and you might think I would say that we don’t believe him to attach merit to the evil report, it comes to teach us that it is beneficial to her for herself to attach merit to the evil report in order to profit from the money
+ואינו משלם קנס – for he admits that with regard to a fine, he is exempt, as Scripture states (Exodus 22:8): “He whom God declares guilty [shall pay double to the other],” except for one who accuses himself (see Talmud Bava Kamma 64b).
+המית שורי את פלוני – and behold I am liable for indemnity through his own [testimony], for he holds that the fine is an indemnification.
+עבדו של פלוני – and behold I am liable thirty Selah, he is exempt, for they are a fine and even if it is not worth a Selah, he gives thirty [Selaim].
+
+Chapter 4
+
+
+
+Mishnah 1
+
+נערה: והצער בתפוסה – and the “pain” also goes to her father with someone who was raped.
+מת האב – from when she stood in court during her being a young woman, whether she became an adult prior to [her father’s] death or whether she had not become a young man, they belong to the brothers, for since he stood before the court, the father took possession.
+לא הספיק לעמוד בדין וכו' – since he did not stand before the court, it is not his money to bequeath to his sons.
+רבי שמעון אומר – even though he stood in court, it is not the money of the father to bequeath to his sons until it reaches his hand, as it is written (Deuteronomy 22:29): The man who lay with her shall pay the girls father fifty [shekels of] silver.” The Torah did not cause the father to take possession until the time of the giving [of the money], but the Halakha is not according to Rabbi Shimon.
+מעשה ידיה – that she did during the life of her father, even though she had no collected, [such as, for example], the salary/reward for work.
+ומציאתה – In the Gemara (Tractate Ketubot 43a), it raises the question: “from whom is she to collect anything she finds?” And it responds as such: this is what he said: her handiwork is like anything she finds. Just as whatever she finds during the lifetime of her father belongs to her father, and after the death of her father is hers, meaning to say, that the brothers do not take possession of what the daughter has found after the death of the father, so too her handiwork [earned] during the lifetime of her father, belongs to the father and the brothers took possession of it [after their father’s death], even though she did not collect the earnings of her labor, but her handiwork that comes after the death of the father is hers, and the brothers do not have possession of the handiwork of the daughter who performs it after the death of the father.
+
+Mishnah 2
+
+כתובתה של אב – Her Ketubah which she collects from these years of betrothal, and he (i.e., the anonymous Tanna/teacher of the Mishnah) holds that there is a Ketubah for a betrothed woman, and in the days of her being a young woman (i.e., ages 12-12 ½) and a minor girl is stated.
+כתובתה שלה – from when he (i.e., the father) married her off, his control has no legal effect and we follow after the collection and collection after this is what [occurs] and we don’t follow after the writing, to state that since, the first was written while she was under the control of her father, it should be for the father.
+הראשונה של אב – for Rabbi Yehuda holds that we follow after the writing, and since the first Ketubah was written before the marriages while the daughter was under the control of the father, it belongs to the father, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+וזנתה – [she fornicated] from the betrothal and she is a young woman.
+הרי זו בחנק – and even she converted younger than the age of three years, for she is in the status of a virgin, for when it is written [in the Torah] regarding [the penalty of] stoning, it is written with regard to an engaged young woman, with the daughter of an Israelite, as it is written (Deuteronomy 22:21): “for she did a shameful thing in Israel, [committing fornication while under her father’s authority].”
+ולא מאה סלע – for if the husband was found to be lying, for the entire portion is written with regard to an Israelite (and not a convert).
+ולידתה בקדושה ה"ז סקילה – as Scripture states (Deuteronomy 22:21): “[and the men of the town] shall stone her to death,” for it does not need to say, “that she dies,” but rather, to include her conception that was not in a state of sanctity; but however, for a fine, we don’t include her, since for death she is included, but not for a fine.
+יש לה אב – we are speaking about an Israelite woman.
+ואין לה פתח בית אביה – as for example, when the father does not have a house.
+
+Mishnah 4
+
+האב זכאי בבתו – when she is a minor and when she is a young woman (i.e., from age twelve and one-day to twelve and one-half years of age).
+בקידושיה בכסף – for the money of her betrothal is his (i.e., the father’s) as it is written concerning the Hebrew maidservant (Exodus 21:11): “she shall go free, without payment,” and we expound, that there is no money to this master, meaning to say to the master who purchased her that she left him gratuitously/for no reason with the signs of young womanhood, but if another master has money and the father appointed him, the money of her betrothal/sanctification is his, eve when she is a young woman until she becomes an adult woman.
+בשטר ובביאה – that he receives the betrothal document on her behalf and hands her over for sexual intercourse for the sake of betrothal to whomever he desires, as it is written (Deuteronomy 24:2): “[she leaves his household] and becomes the wife of another man” (Tosafot Yom Tov omits the first part of the Biblical verse); there is an analogy of the word הויות/becomes – to each other just as “money” is one of the הויות/becomes – in the domain of her father, so also the “document” and “sexual intercourse” while she is in the domain of her father.
+במציאתה – because of enmity/aversion.
+ובמעשה ידיה – as it is written (Exodus 21:7): “When a man sells his daughter as a slave, [she shall not be feed as male slaves are].” Just as a maid servant, her handiwork belongs to her master, also the daughter, her handiwork belongs to her father.
+ובהפרת נדריה – as it is written (Numbers 30:17): “[and his daughter] while in her father’s household by reason of her youth.”
+ומקבל גיטה – as it is written (Deuteronomy 24;2) “she leaves [his household] and becomes [the wife of another man.” An analogy is made between [“leaving” to “becoming]; just as the father receives her betrothal while she is a minor and during her period as a young woman, so too he receives her bill of divorcement.
+ואינו אוכל פירות בחייה – if land fell to her from the house of the father of her mother, her father cannot consume their fruits during her lifetime other than if she dies and he inherits her.
+יתר עליו הבעל – for he takes possession of all of what is taught above that the father retains control, and he consumes the fruits of the property that fell to her in inheritance once she married him.
+ובפרקונה – if she is taken captive, he is liable to redeem her.
+בקבורתה – The Sages established her burial in place of her inheritance for he inherits her if she dies.
+משני חלילים – for a eulogy.
+
+Mishnah 5
+
+לעולם היא ברשות האב – if an Israelite woman is betrothed to a Kohen she does not eat Terumah/priest’s due, and even if the time arrived that they established for marriage and she did not get married, as the husband is liable for her sustenance she cannot eat Terumah.
+עד שתכנס לחופה – for the sake of marriage that she will be handed over to the domain of the husband.
+שלוחי האב – that the agents of the father ra into the agents of the husband and handed her over to re su
+
+Mishnah 6
+
+האב אינו חייב במזונות בתו – during his lifetime [the father is not liable for her sustenance], whereas after [his] death, the daughters are supported from his property from the stipulations of the Ketubah (i.e., Jewish marriage contract) [and his daughter] not specifically, for the same law applies to his son, for the father is not liable to support/feed neither his sons nor his daughters when they are minors, but rather, if he is a man believed to be wealthy, meaning to say, that he is a rich man, the Jewish court takes from against his will in the manner that they force all the rest of the people of the city regarding tzedakah/charity and through it they support his minor age sons and daughters, but if he is not believed to be wealthy, the Jewish court shames/reviles him and announces to him that it is cruelty to him if he does not support his children, and that he is worse than the desert creatures who have compassion upon the offspring, ut they cannot compel him on this, whether his children are male or female and especially when the sons are young, but the youngest of the young and they are the least of the children of Shesh, the Jewish court forces the father and removes [funds] from his hand, against his will to support his children who are he smallest of the small, both the boys and the girls.
+בכרם – on account that they would sit row by row like a vineyard.
+הבנים ירשו והבנות יזונו (see Tractate Bava Batra, Chapter 9, Mishnah 1 and Tractate Ketubot, Chapter 13, Mishnah 3, where this phrase appears as well) – from the provisions of the Ketubah that the male children will inherit the Ketubah of their mother and the female children will be supported from his (i.e., the father’s) property.
+מת הבנים – the male [children] die, 
+[the daughters] do not inherit the Ketubah of their mother, other than after the death of their father; 
+similarly, the daughters are not supported from the property of the father from the strength of the provisions of the Ketubah other than until after the death of their father.
+
+Mishnah 7
+
+ולא כתב לה כל נכסים כו' חייב – to make all of his property is a surety to her, and he is not able to say, “you don’t have other than the field that is written to you in your Ketubah.
+
+Mishnah 8
+
+ובכהנת – for he cannot uphold her [as his wife] once she is taken captive, for the wife of a Kohen is prohibited to her husband once she is raped, he writes to her, “I will redeem you and return you to your country,” and he is obligated to give her the Ketubah settlement and even though that against his will, he needs to divorce her.
+
+Mishnah 9
+
+אינו רשאי – for he is already obligated to redeem her when she is taken captive.
+חייב לרפאותה – for healing is like food/support.
+רשאי – for he is not obligated to support/feed his divorced wife.
+
+Mishnah 10
+
+יתר על חולקיהום דעם אחוהון – if you die during my life and I betroth you, your children will take your Ketubah after my death when they will come to divide my possessions with the children that I will have from another wife, and the practical difference, for example, is that the Ketubah of this one is greater than that of the other wife, or the children of the other wife are more numerous from the children of this one and it is good for these that they will take the Ketubah of their mother and even if the Ketubot are equivalent for there is not written that the male issue collect, other than from the landed properties, but not from movable properties, and especially where the father left a measure of two of the Ketubot and one Dinar more, then the children inherit the Ketubah of male issue since there remains a place for the inheritance of the Torah for after each one of the children will take the Ketubah of his mother, there remains one Dinar to divide and to inherit the property of their father, but if the father did not leave other than according to the measure of two Ketubot or less than this, they divide the property equally and the Ketubah of male issue is not practiced by them.
+
+Mishnah 11
+
+עד דתתנסבן – until they will become betrothed, and if they became adult women, even though they had not become betrothed, they have no support /food, for we hold that an adult woman has no support.
+
+Mishnah 12
+
+מיגד אלמנותיך – during your widowhood.
+אנשי יהודה כותבין כו' – but the Halakha is not like the men of Judea but rather, all the while that she is not married and she did not claim her Ketubah in the Jewish court, she is supported from her husband and lives in the house that she lived in during the life of her husband, and uses all the utensils that she would use during the life of her husband.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+אף על פי. אם רצה להוסיף אפי' מאה אמה יוסיף (this fragment quotes Tractate Ketubot, Chapter 4, Mishnah 7) – and we don’t say that he is not permitted to in order as to not embarrass whomever that lacks it.
+שלא כתב לה – the supplement from his knowledge/desire, other than on the condition of marrying her.
+והיא כותבת – even though she did not receive [everything], she pardons and writes that she received it.
+רמ"א כו' – and the Halakha is according to Rabbi Meir in his decrees (i.e., that a virgin receives two hundred Zuz and a widow receives 100 Maneh or else it is fornication).
+
+Mishnah 2
+
+נותנין לבתולה – the time to bring her into the canopy from the day that the husband demanded her after he betrothed her to warn her on the mattes the Huppah to prepare her ornaments/possessions.
+לפרנס עצמה – with her ornaments/possessions for twelve months, as it is written (Genesis 24:55): “Let the maiden remain with us some days;” And what are “days” – a year, as it is written (Leviticus 25:29): “[If a man sells a dwelling house in a walled city, I may be redeemed until a year has elapsed since its sale;] the redemption period shall be a year.”
+לפרנס עצמו – the needs of the meal and the Huppah/marriage.
+ולאלמנה שלשים יום – who does not trouble [herself] so much with her ornaments because they are already in her hand.
+ולא נשאו – for the owners delay and since the Tanna/teacher in the first segment taught about her, the end of the Mishnah also teaches about her.
+ואוכלת בתרומה – if he is a Kohen, and she is an Israelite, that from the time that he betrothed her, she consumes the Terumah/Priest’s due from Torah law, as it is written (Leviticus 22:11): “But a person who is a priest’s property by purchase may eat of them.” And this person who is [the priest’s] property by purchase , but the Rabbis decreed upon an Israelite woman who is betrothed to a Kohen should not consume Terumah as a decree lest he offer her a cup to drink in her father’s house and she will give her some to her brothers and her sisters, and when the time arrives and she hasn’t married, she eats from his food, and does not eat in her father’s house, other than if her husband who is a Kohen designates a place and feeds her there, but there is no further decree lest she provide drink from a cup of Terumah to her brothers or to her sisters.
+
+ר' עקיבא אומר מחצה חולין – to eat during her impurity.
+
+Mishnah 3
+
+היבם אינו מאכיל בתרומה – while she is a widow waiting for her brother-in-law to marry or reject her, as it is written (Leviticus 22:11): “But a person who is a priest’s property by purchase [may eat of them],” but this is the purchase of his brother.
+עשתה ששה חדשים בפני הבעל – from these twelve months that are fixed for her from when the husband makes a claim upon her.
+או אפי' כולן בפני הבעל ואחד בפני ביבם – even though that most is in the presence of the husband, inevitably, he is not liable for her support during his life, and the same law applies also if he had been liable during his lifetime, she did not consume once e died, for the property by purchase bursts open, but rather, if all of it was in the presence of the husband, she would consume anyway during his lifetime.
+או כולן בפני היבם – and one does not have to say if all of them were in the presence of the levir.
+זו נשנה ראשונה – that when the time arrives, she eats priest’s due/Terumah.
+אין האשה אוכלת – for we suspect lest there is found in her a defect and she is found to be a foreigner retroactively that his business transaction had been in error. And regarding the “First Mishnah,” lest they find in her a defect and we don’t take into consideration for there is no reason to fear that she would have her brothers and sisters drink it for he sets aside for a place for her; therefore, they permit her to eat Terumah/priest’s due when the time arrives.
+
+Mishnah 4
+
+הרי זו עושה ואוכלת – for they degreed support in place of the work of her hands/her labor (i.e., her wages), therefore she works and consumes according to the words of everyone.
+המותר – he dedicated to the Temple the excess of his wife’s wages, what she does more than what is appropriate for her support and did not dedicate to the Temple her wages themselves.
+ר' מאיר אומר הקדש – for he holds that a person who dedicates something [to the Temple] that did not ever exist, and this is not the Halakha, but rather, the Halakha is according to Rabbi Yohanan ben HaSandlar who stated that it is non-holy/unconsecrated, for a person does not dedicate/sanctify something that never existed.
+
+Mishnah 5
+
+טוחנת – with hand millstones which are small and if they are large millstones, she prepares all the needs of the grinding as for example, she places it in the grain-receiver/hopper and receives the grain.
+הכניסה לו שפחה אחת – money or property in order to purchase one maidservant.
+יושבת בקתדרא – on a resting/lounge chair and she does not go on his errands to here or there and even though she pours for him the cup [for drinks] and makes the bed for him and washes his face, hands and feet, for these labors, they are not performed by a woman other than his wife alone.
+שיעמום – shock/sudden calamity, which is the Aramaic translation of (Deuteronomy 28:28): “and dismay” is and sudden calamity of the heart, and the dispute of Rabbi Eliezer and Rabban Shimon ben Gamaliel regards a woman who is not idle, but rather engages in all sorts of merriment and there is lewdness involved. But there isn’t boredom/shock for there is no boredom but rather with one who sits and gazes/is astonished and is completely idle, and the Halakha is according to Rabbi Eliezer.
+
+Mishnah 6
+
+המדיר את אשתו מתשמיש המטה – aa for example, that he said: the benefit of your sexual intercourse will be forbidden upon me, but the benefit of my sexual intercourse will be forbidden to you; he is not forbidden for he is subjugated to her, as it is written (Exodus 21:10): “he must not withhold her conjugal rights.”
+ב"ש אומרים שתי שבתות – if he took a vow for two weeks, she should wait, for such as we found with a woman who gives birth to a female who is ritually impure for two weeks.
+וב"ה אומרים שבת אחת – for such we have found with a menstruant woman who is ritually impure for seven [days] and we learn something that is frequent. The anger [that a person expresses] over his wife and takes a vow concerning her is something that is frequent, [which we learn] from the menstruant woman something that is frequent, to exclude giving birth which is not all that frequent. But the School of Shammai holds that we learn something that he caused to her. The vow of a man which he causes her to wait/delay from giving birth, which is upon his hand comes upon her, to exclude the menstruant woman that of its own comes to her. And more than one week according to the School of Hillel and two weeks according to the School of Shammai, he should divorce [her] and give [her] the Ketubah settlement, and even if he was a camel driver whose period is thirty days or a sailor whose period is sixth months.
+התלמידים וכו' שלשים יום – and our Mishnah is according to Rabbi Eliezer and the Rabbis dispute it and state even two or three years, and the Halakha is according to the Sages.
+הטיילים – who have no work nor business.
+החמרים – who go out to the villages to bring grain.
+הגמלים – who bring packages on the camels from a place far away.
+הספנים – who go on a voyage to the Great Sea (Mediterranean). He who his beginning was the master of a craft whose period [permitted before he must have sexual relations with his wife] is close and he requested to become the master of a craft whose period is further off, his wife waits for him, except for that of the study of Torah where the woman is unable to wait for her husband who was at leisure ora worker who does not become a Sage.
+
+Mishnah 7
+
+המורדת – from providing sexual relations, but from work, we force her to do work and we don’t judge her as rebellious.
+טרפעיקין – Every half a denar (Quinarius – see Talmud Ketubot 64a) is a weight of forty-eight barley-corns of refined silver according to the weight of three Darkmonim which is called DRAHAS in Arabic, as each Darkmon is sixteen intermediate barley-corns of silver.
+עד כנגד כתובתה – and afterwards he gives her a Jewish bill of divorce and she leaves without the Ketubah settlement but he doesn’t restrain her in order to lessen on the property that fell to her from her father’s house and to cause her to lose out.
+מוסיפין על כתובתה שלשה דינרים – because of the pain that a difficult man that he is prevented from sexual intercourse more than the pain of his wife. Therefore, when she rebels and causes him pain, we decrease her [Ketubah] by seven Denarim, but when he rebels and causes her pain, we don’t increase [the Ketubah] to her other than by three Denarim, and where she rebels, we state in the Gemara (Talmud Ketubot 63b) took a second note and an announcement regarding her shall be made on four consecutive Sabbaths and that then the court shall send her [the following warning]: ‘Be it known to you that even if your Ketubah is for one hundred Maneh, you have forfeited it.’ The same [law is applicable] to a betrothed or married woman and even to a menstruant [and even to a sick woman] and even to one awaiting the decision of the levir. But prior to the announcement, they inform her that they want to make an announcement about her and after the announcement, they inform her that she has already fulfilled the announcement, and if she stood in her rebellion, she would be divorced without her Ketubah settlement.
+
+Mishnah 8
+
+המשרה את אשתו על יד שליש – he gives her support through an administrator and does not eat with him (II Kings 6:23): “And he prepared a lavish feast for them [and, after they had eaten and drunk, he let them go, and they returned to their master. And the Aramean bands stopped invading the Land of Israel];” service.
+לא יפחות לה – in a week.
+לא פסק לה שעורים – double from the wheat, but Rabbi Yishmael, who was near Edom where the barley was the worst.
+דבילה – figs that were tread in a circule and sold by wheat and not by measure.
+מפץ – softer than a matting.
+כפה – one veil.
+ומנעלים ממועד למועד – new shoes for each of the Three Pilgrimage Festivals.
+חדשים – hard for her during the months of sunlight (i.e. heat) because they are hot, and nice for her in the rainy days.
+והשחקים שלה – even when he purchases her new ones because she covers herself with them during the days of her menstruation.
+
+Mishnah 9
+
+נותן לה מעה כסף – in each week for the needs of small things.
+ואוכלת עמו ליל שבת – even though that on all the rest of the days [of the week], he can give her support through a third party if he wants, on Friday night, which is the night of conjugal relations, he is obliged to eat with her.
+מעשה ידיה – athe excess of her handiwork, meaning to say, what she does greater than her support/food.
+שתי – it is hard to wave double of woof and the weight of Judea is double that of the Galilee.
+הכל לפי כבודו – and also according to the custom of the country/province.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+מציאת האשה. וירושתה – if an inheritance fell to her, 
+he (i.e., her husband) enjoys the usufruct during her lifetime and the principal is hers.
+ופגמה – damages for injury that she has [sustained], the diminution of monies that they assess concerning her – how beautiful she was to sell in the marketplace and how much she is worth currently.
+ובזמן שבגלוי – for the shame is his and furthermore, she is repulsive to him and he suffers for her.
+ילקח בהן קרקע והוא אוכל פירות – during her lifetime and he principal is her, when he dies or divorces her but if she dies, she inheris it, and the Halakha is according to Rabbi Yehuda.
+
+Mishnah 2
+
+ומת חתנו – and she fell before the levir [for him to consummate the marriage].
+יכול הוא שיאמר – either remove the shoe or fulfill the role of the levir (i.e., marry your sister-in-law), or give what had been decided or let her sit until her head becomes white (i.e., she becomes old), and even though his brother was an ignoramus and he (who had died) was a Sage, he (i.e., the father-in-law) can say – “to your brother, I would want to give [her], but to you, I would not want to give [her].”
+
+Mishnah 3
+
+והוא פוסק כנגדן ט"ו מנה – they are one thousand Denars [that the woman brings into the marriage], which are ten Maneh, and when the groom comes to accept upon himself and to write in the Ketubah , he writes one third more, which are fifteen Maneh, and if the bride brought in to him discernible Denarim because he profits through them.
+וכנגד השום – if she brought in [to the marriage] clothing and ornaments that require estimation, he agrees to restore one-fifth less, so if he brought in an estimated value of one-thousand Zuz, he doesn’t accept upon himself other than eight hundred, for it the manner of those who come to estimate clothing and the property of the bride to estimate them as greater than their worth in honor of the bride and to make her more beloved to her husband.
+שום במנה ושוה במנה – meaning to say, if they did not estimate the property of the bride and her adornments other than like they are worth in the marketplace.
+אין לי אלא מנה – they should not write into the document of the Ketubah other than a Man as they have estimated.
+שום במנה היא נותנת שלשים ואחד סלע ודינר – the estimation that he accepts her for a Maneh that they told him, write “Maneh” in the Ketubah and she shall bring in an estimation of a Maneh. They must place it in the house of the wedding ceremony thirty one Selah and a Sinar which is a Maneh and a fifth larger.
+ובארבע מאות – the estimated value that the groom accepts upon himself to write four hundred [in the Ketubah], she gives five hundred according to the valuation of those designated/appointed.
+וכשחתן פוסק וכו' – and if they estimated first and she brought in to him whether a small or a large valuation, he writes into the document one-fifth less.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+המשיא את היתומה – collectors/managers of charity.
+אם יש בכיס – of charity.
+
+Mishnah 6
+
+מה שראוי ליתן לה – one tenth of the property.
+אם השיא – the father, during his lifetime.
+[married off the first daughter], he should give, etc. (i.e., to the second what the first received), whether it is less than one tenth or whether it is more. And the Halakha is according to Rabbi Yehuda, for we go after the approximate mental assessment of the father. But if it is impossible to stand by the approximate mental assessment of the father, we give her one-tenth of his possessions as they are found now at the time of her wedding from his immovable (i.e. landed) possessions, but from movable possessions, she does not receive one-tenth. And there are those according to the one who states that in this time, from movable [possessions] she also has one-tenth. But if she married and she did not claim from the heirs, she claims after she got married and we don’t say that she resigned her claim regarding them. And especially, when she was supported from the property of her father but if the heirs stopped from giving her support, [she resigned her claim unless she derived benefit] but if she was an adult woman, she has no support from the property of her father and she resigned her claim regarding the heirs and she is not able to claim further, and even if she was supported from their property.
+
+Mishnah 7
+
+המשליש מעות לבתו – He [i.e., the father] transferred money in the hands of a third-party for the needs of his daughter to purchase for her a field or a dowry when she gets married.
+
+יעשה שליש כו' – he should purchase/acquire the field and we don’t listen to her for it is a Mitzvah to fulfill the words of the dead person.
+וכי אינה אלא שדה – meaning to say, even if the field was already acquired and she wants to sell, she can sell it; therefore we listen to her. And the dispute of Rabbi Yosi and Rabbi Meir is specifically with regard to an adult woman from betrothal. For is she had already gotten married, everyone states that we listen to her, and with a minor also, Rabbi Yosi admits that there is nothing in the actions a minor at all, and we don’t listen to her. And the Halakha is according to Rabbi Meir.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+המדיר את אשתו מליהנות לו – on the benefit of sexual relations, this vow does not take effect because he is subjugated to her and he doesn’t have the power to cancel his obligation of his subjugation and on the benefit of food, even though he is subjugated to her, we find that the vow exists such as we supply her handiwork for her food. And in the Gemara (Talmud Ketubot 70b), it raises a question: if so, why should he appoint an administrator? And it answers – such as the case that we don’t supply the things that she was accustomed to in her father’s house and for this alone, he should appoint an administrator who will provide for her and not that he sill appoint an agent to support her, for the agent of a person is like that person, but rather, he says, all who support does not cause loss.
+יתר מכן יוציא ויתן כתובה – for up to thirty days, people don’t listen and there is no disgrace. More than thirty days, people here and there is disgrace.
+בישראל – if he is an Israelite (as opposed to being a Kohen), he can restore his divorced wife.
+ובכהנת – for if he disvorces her, he is not able to restore her [as his wife], the Rabbis hive him more time, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+אחד מכל הפירות – such as for example, she said, “I take a vow against consuming this produce,” and it is fulfilled for her.
+ר' יהודה אומר כו' – and the Halakha is not according to him.
+
+Mishnah 3
+
+שלא תתקשט באחד מכל המינים – [for she said]: “I take a vow that this shame be upon me and he fulfilled it for her.
+בעניות שלא נתן קצבה לדבר – until when/how long was it prohibited to her, he should divorce her and give her the Ketubah settlement, but if he set a limit, she should wait until that time, and what is that limit? Twelve months.
+ובעשירות שלשים יום – for it is the case that an important woman benefits from the scent of her adornments for thirty days and this one will benefit from the scent of the adornments that she was adorned with prior to the vow thirty days, and the Halakha is according to Rabbi Yosi.
+
+Mishnah 4
+
+רגל אחד יקיים שלשה יוציא ויתן כתובה – This Mishnah, we explain it in the Gemara (Talmud Ketubot 71b) as such: [one] Festival he should uphold the marriage. When is this said? With an Israelite woman but with the daughter of a Kohen, two months he should uphold the marriage and three [months], he should divorce her and grant her the Ketubah settlement but our Mishnah is according to Rabbi Yehuda who disputes [regarding the marriage] of an Israelite to a daughter of a Kohen, but the Halakha is not according to him.
+
+Mishnah 5
+
+שנועל בפניה – the door of joy and the removal of sorrow, and to the house of mourning, he locks it (i.e., the door) in her face, for tomorrow she may die, and no one will eulogize her.
+דבר אחר מחמת – as for example, that under the presumption that lawless human beings are found there.
+שתאמרי לפלוני וכו' – things of degradation/disgrace.
+שתהא ממלאה ומערה לאשפה – there are those who interpret that after she has sexual intercourse and her womb is filled with semen, it would shake it out in order that the seed won’t be absorbed and she will become pregnant. And there are those who interpret that she will fill ten pitches of water and she will pour them out to the ground, because she appears as a women suspected of infidelity by her husband.
+
+Mishnah 6
+
+מאכילתו שאינו מעושר – and it was not known to him until after she fed him, such as for example, tat she said to him: So-and-so, a Kohen prepared for me the heap [of grain] and left; he asked him and it was found to be a lie.
+ומשמשתו נדה – as for example, when she was presumed to be a menstruant woman/Niddah in his neighborhood when they saw her dress in the clothing of menstruant woman and to her husband she said, “I am ritually pure.”
+ולא קוצה לה חלה – that she said to him: So-and-so prepared for me the dough and they asked him and it was found that to be a lie.
+וטווה בשור – and she shows her arms to people.
+ומדברת עם בני אדם – playing with the boys.
+ומקללת יולדיו בפניו – she curses and blasphemes the father of her husband in the presence of her husband.
+הקולנית – she claims sexual intercourse in a loud voice until her neighbors hear her, and all of these require witnesses and warning to cause them to lose their Ketubah settlements, and they don’t have neither the Ketubah nor the supplement and they don’t take anything other than their outworn garments that exist alone.
+
+Mishnah 7
+
+שאין עליה נדרים ונמצאו עליה נדרים – on which vows did they say that she should not eat meat and not drink wine and not adorn herself in colorful clothing, but in the rest of the vows, she is betrothed/sanctified.
+כל המומין הפוסלין בכהנים – with regard to first-born he counts them, and they added to them with regard to women: sweat, and bad breath or bad smell in another place in body. And warts that have in them hair, whether small or large when it is corresponding to her face or in the case where it is underneath the covering that on her head, for sometimes it is seen and sometimes it is not seen for if she is in a revealed place at all times, he sees it and is appeased, but if the wart has no hair, it is not a blemish until it as a large as an Issar. And her voice is thick and different from the voice of other women, and the dog bit her and made in the place of the bite became scarred (see Talmud Ketubot 75a), meaning to say, causing it to shrink like wounds by fire. And her breasts are larger than her neighbors by a handbreadth and just as the breasts are distant from one another until there is a and-breadth between each breast. These are blemishes in women and even though they are not [viewed as] blemishes in Kohanim.
+
+Mishnah 8
+
+האב צריך להביא ראיה – if he comes to claim her Ketubah from the betrothal, from this that he (i.e., the husband) refuses to take her, he (i.e., the father) needs to bring proof that after she became betrothed, she had blemishes. And even though there is for a woman a presumption regarding her body, for since, these blemishes were found in the domain of her father. And one can say here that they were prior to betrothal, and therefore, if he didn’t bring proof, the husband is believed.
+נכנסה לרשות הבעל – she married and now comes to divorce her without a Ketubah on account of the blemishes in her. It is upon him to bring proof that prior to her becoming betrothed she had these blemishes, for since these blemishes were not found other than in his domain (i.e., of the husband), we say that here they were found, here they were. But after she got married, they came to her and his field was flooded (see Mishnah Ketubot, Chapter 1, Mishnah 6).
+אינו יכול לטון – for he knew and was appeased.
+
+Mishnah 9
+
+שנולדו בו מומין – from when he married her.
+מומין גדולים – his eye became blinded, his hand was mutilated, his leg was broken, but the Halakha is not according to Rabban Shimon ben Gamaliel and even with large blemishes, we don’t force him to divorce [her].
+
+Mishnah 10
+
+מוכה שחין – a leper/Metzora.
+בעל פוליפוס – the smell of the nose.
+והמקמץ – who collects the feces of dogs.
+והמצרף נחשת – cuts off the copper from the place where he finds it from the land and it smells badly.
+והבורסי – dresses hides.
+מפני שממיקתו – makes it loathsome. It is the language of (Zechariah 14:12): “Their flesh shall rot away,” and the Halakha is according to the Sages.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+האשה. עד שלא תתארס – and she became betrothed.
+ב"ש אומרים תמכור – while she is betrothed, but not from when she gets married.
+הואיל וזכה באשה – that she is his betrothed,
+should he not take possession of her property, in astonishment.
+על החדשים – [inheritance] that fell/came to her from when she got married, we are confounded: What did the Sages see to state that if she sold them or gave them away, the husband removes [them] from the hand of those who bought the property, but rather, that you burden us with property that fell/came to her while she was still betrothed meaning to say, that if she sold it, her sale is void, because the husband took possession of them.
+
+Mishnah 2
+
+נכסים ידועים לבעל ונכסים שאינן ידועים – there are those who interpret “known property” from land, and that which is “not known [property]” as movable property and there are those who state that both (i.e., landed property and movable possessions) are known and these are the ones that are not known: all [the while] that she sits/dwells here and property fell/came to her abroad. And the Halakhic decision is that whether [we are speaking of] property that fell/came to her until she had become betrothed, or whether they fell/came to her from after she was betrothed, if she sold them after she got married, the husband removes [them] from the hand of the purchaser – the usufruct during her lifetime and the body of the land after her death. And the Halakha is according to Rabbi Shimon who divides between property that is known to the husband to possessions which are not known.
+
+Mishnah 3
+
+שמין אותן – for he (i.e., Rabbi Meir) holds that what grew in his domain, they are usufruct, and what didn’t grow in his domain, they are the principal; therefore, what that the monetary [value] of the land is expensive now for this produce, it is principal, and he needs to give her the money and purchase with them land and he eats its usufruct.
+וחכמים אומרים – even those that did not grow in his domain, the status of usufruct has been given to them for since that the land belongs to her, and Halakha is according to the Sages.
+
+Mishnah 4
+
+ביציאתה – if he comes to divorce her.
+פירות המחוברים לקרקע בכניסתה שלו – meaning to say, at the time of their falling/coming [into inheritance] they are his (i.e., the husband’s) according to the words of the Sages, but there is a difference between the Sages and Rabbi Shimon regarding produce that was attached [to the ground] at the time of her going forth [from the marriage; i.e., divorce}, but the Sages do not speak of them and they don’t hold [this way] regarding that that Rabbi Shimon stated, that when she went forth [from the marriage because of divorce], whatever grew in his domain is his, but the Halakha is according to Rabbi Shimon.
+
+Mishnah 5
+
+רבן שמעון בן גמליאל אומר לא תמכור – she can prevent/detain it and the Halakha is according to him.
+רבי יהודה אומר לא תמכור – and the Halakha is according to him.
+קימעא – a small amount and even just a little bit.
+ישבע במה הוציא ויטול – and this oath is similar to the Torah and these words [regard] that there was improvement/gain corresponding to the [financial] outlay or more, but if the outlay was greater than the improvement/gain, he should take the oath of the Torah that he made an outlay corresponding to the improvement/gain, and he should take corresponding to the improvement/gain and the rest he loses. And all of this [occurs] when the husband divorced her. But if she rebelled, whether the husband consumed or whether he did not consume, he should take an oath how much he spent and take corresponding to the improvement/gain and in property of mort-main, all the improvement/gain belongs to the husband, for we say, that if he increased [his outlay], he increased for himself.
+
+Mishnah 6
+
+שנפלו לה נכסים – from her father’s house/estate while she is still a woman awaiting levirate marriage with her dead husband’s brother.
+מה יעשו בכתובתה – [whether it is] a Maneh, or two-hundred and the supplement and the dowry that she brought in to him, go in with her [when she gets married], and when she goes out from her husband (i.e., gets divorced), go out with her and he has accepted upon himself surety (which may be resorted to in case of non-payment).
+ובנכסים הנכנסין והיוצאין – usufruct that when she enters [into marriage], they enter with her and when she leaves from her husband, they leave with her.
+בית שמאי אומרים יחלוקו יורשי הבעל עם יורשי האב – for she was doubtfully married to the levir and he takes possession of one half of her inheritance from doubt.
+נכסים בחזקתן – the mort-main property are in their legal status/presumption and it is not explained in the possession of whom - if it is in the possession of the heirs of the husband, for since surety/property that may be resorted to in the event of non-payment is upon him or if [it is in the possession of] the heirs of the wife, which were hers, and in the fourth chapter of [Tractate] Yevamot (Mishnah 3), you will find this Mishnah.
+
+Mishnah 7
+
+ילקח בהן קרקע – because her Ketubah is based upon the property of her first husband; therefore, the property of the dead is surety for her Ketubah but the levir eats from the usufruct and if he performs levirate marriage with her, and [and holds] that movable possessions are mortgaged to the Ketubah.
+שמין אותם – all that grew in the domain of the dead [brother] is surety to the Ketubah.
+וחכמים אומרים פירות המחוברים לקרקע שלו – In the Gemara (Tractate Ketubot 82a) it raises the question: but aren’t all his landed property a surety and a pledge for her Ketubah? And it answers (in the words of Resh Lakish): Read, “belongs to her” (the Sages’ dispute is limited to detached produce and money which, they maintain, as movables and not pledged to the Ketubah).
+כל הקודם זכה – for they hold that movables are not mortgaged to the Ketubah other than if she took hold of them and we require from the lifetime of the husband is the taking hold/possession and the same law applies regarding money, for is the difference of money from detached produce, and the Halakha is according to the Sages.
+הרי היא כאשתו – for when he divorces her with a Jewish bill of divorce and restores her [as his wife], and we don’t speak about (Deuteronomy 25:5): “and perform the levir’s duty,” the All-Merciful said, and still the first levirate marriages are upon her and a Jewish bill of divorce is not sufficient for her, and that is so, that she was divorced, we would say that it a Mitzvah that the All-Merciful cast upon her that when she performs it and established upon her the prohibition of the wife of a brother , and he cannot bring her back, this comes to teach us that the All-Merciful stated (Deuteronomy 25:5): “he shall take her as his wife and perform the levir’s duty.” Since he took her, she is like his wife.
+
+Mishnah 8
+
+כל נכסיו – that he inherited from his brothers is surety for her Ketubah.
+גירשה אין לה אלא כתובה – but all the while that he did not divorce [her], all of his proerpty is mortgaged to her.
+הרי היא ככל הנשים – for a person who divorces his wife and restored her [as his wife In remarriage] on the condition of her first Ketubah he has remarried her and it is necessary to teach us that regarding the widow of a brother who died without issue that she should not say that she is his wife, for he wrote for her a Ketubah from his money, but his widow of a brother who died without issue, who is not his, he wrote for her other than the property of her first husband, which were pledged and surety when he divorced her and restored her [as his wife]. I might sya this is her Ketubah from her. This comes to teach us that this is not the case.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+הכותב לאשתו דין ודברים אין לי בנכסיך – while she still is betrothed, he (i.e., the future husband) writes her: “When you marry me, I have [no] claims whatsoever on your property,” even though they were not acquired from him , she an sell them and give them and her sale is valid , for an inheritance that comes to a person of from another place, a man may make a condition upon her that she will not inherit it, and if they acquired I from her, even after she has married, her sale is valid, but he consumes the usufruct, and if she dies, he inherits her, for that is the implication of: “I have no claims on your property,” but their usufruct, I have a claim and as long as they are your property while you are alive, I have no claim on them – but after death, I have a claim on them.
+רבי יהודה אומר לעולם הוא אוכל פירי פירות – In the Gemara (Tractate Ketubot 83b), it explains what is usufruct and what is usufruct of the usufruct (i.e., produce vs. yield of the produce)? If she brought in [to the marriage] land and it produced fruit/usufruct, these are usufruct. If he sold these fruits/usufruct and purchased with them fields and they produced fruit/usufruct, these are yield of the produce/usufruct of the usufruct. And when he said to her, I have no claim against your property and their usufruct alone, he can consume the usufruct of the usufruct , according to the words of Rabbi Yehuda, he did not remove himself other than from the usufruct/produce alone and the Halakha is according to Rabbi Yehuda.
+רשב"ג אומר אם מתה יירשנה מפני שמתנה על מה שכתוב בתורה – as it is written (Numbers 27:11): “[If his father had no brothers, you shall assign his property to his nearest relative in his own clan,] and he shall inherit it.” From here [we learn] that the husband inherits his wife, but the final result of the matter is that the inheriting of wife by her husband is not from the Torah, but rather from the Rabbis, and the Biblical verse is a mere support, but nevertheless, the Halakha is according to Rabban Shimon ben Gamaliel not because it makes a condition against what is written in the Torah, but rather because the Sages made it stringent measure for the protection of the law (i.e., the Written Torah).
+
+Mishnah 2
+
+ינתנו לכושל שבהן – there are those who interpret it as one whose promissory note was postdated (which is not disqualified necessarily by the Sages, provided that the lender was willing to accept it – as it presents no opportunity for defrauding other creditors) which is the weakest and with legal disadvantage of them all, for he cannot seize properties for a debt that precede it, and there are those who interpret that is for the Ketubah of a wife and it is called weak, and it is not her manner to return after the property of the dead and to request where he has land like the man. And even tough movables of orphans are not mortgaged to the creditor nor to the Ketubah of a woman, here, where they are not in their domain, he leaves them, Rabbi Tarfon holds that we remove them from the hand of the borrower or from the hand of the one holding the deposit and give them to creditor and for the Ketubah.
+ינתנו ליורשים – possession does not take effect.
+שכולן צריכין שבועה – for a person who comes to collect from the property of orphans, he should not collect without an oath, and all the while that they did not take an oath, we don’t known if they have anything against him; therefore, when the dead person dies, he orphans took possession of them and they are in their domain.
+
+Mishnah 3
+
+כל הקודם בהם זכה – if the heirs came earlier, they take possession and we don’t remove it from their hands for orphans’ movables are not mortgaged to a creditor or for a Ketubah. If one of them – the wife or the lender he takes possession, [for Rabbi] Tarfon holds that taking possession after death has legal effect.
+זכתה אשה יותר על כתובתה – if she got there ealier and took hold of it and it has more than [the value of] the Ketubah or the creditor arrived first and seized it and there is more than the lien [due him].
+המותר – should be given to the weakest. This owner of the document whose had is at a disadvantage, if it were to come into the hand of the orphans, furthermore, he cannot remove it from them – neither the wife nor the creditor. But nowadays, we have the practice in all Jewish courts throughout Israel that possessions of the orphans are mortgaged to the creditor; a person who died and left movables, and he had on them a creditor and the Ketubah of a wife , all who comes first gained possession, whether the creditor was early or whether the creditor was later, for there is no antecedent with regard to movables. But if none of them came early, they divide the movables between themselves , as we state further on in Chapter [Ten, Mishnah 2) “He who was married.”
+
+Mishnah 4
+
+חנונית – to sell and to buy in the store
+אפוטרופא – to deal with his money and engage in business.
+משביעה כל זמן שירצה – an oath like that of the Torah on a claim of perhaps, and he is able to assess her that she did not make a fraudulent representation/overcharging regarding her spindle and her dough.
+... but the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 5
+
+משביע הוא את יורשיה – if he divorced her or she died and her heirs claim from him her Ketubah, they take the oath of heirs that she did not deposit anything with us at the time of death nor say to us anything before then and we did not find among her documents that the document of her Ketubah had been paid off.
+ואת הבאים ברשותה – if she sold her Ketubah to others and she was divorced or died and the purchaser of mortgaged property claim her Ketubah, even they are bound to swear the oath of heirs.
+אבל יורשיו משביעין אותה – if she became a widow and he or her heirs collect money from the orphans, they require an oath, for they are not exempted other than from him, if she collects her Ketubah settlement during his lifetime.
+לבאין ברשותי – if I sell my property and you come to collect from the bought properties.
+
+Mishnah 6
+
+והלכה מקבר מעלה – this one who exempted her husband from the oath.
+לבית אביה – who did not engaged further in property.
+אין היורשים משביעין אותה – with what she had engaged in between death and the burial for if the heirs are able to cause her to take an oath on this while she needs to bring witnesses in what she is selling and buying for the needs of the burial of the dead, the dead body will be delayed [from being buried] and will be disgraced.
+על העתיד לבוא – she did not delay in her hands at all from the business that was done by the guardian upon him after the burial of her husband and he did not benefit from his exemption, for the property belongs to the orphans.
+על שעבר – on the business that was during the lifetime of her husband.
+
+Mishnah 7
+
+לא תפרע אלא בשבועה – a person who collects payment from his colleague is not exacting to pay attention of what he has collected and this since he was paid in part, it is possible that he was paid in full, and the Rabbis placed upon him an oath in order that he pay special attention.
+עד אחד מעיד שהיא פרועה לא תפרע אלא בשבועה – it is the ordinance of the Sages in order to appease the mind of the owner and these oaths, even though they are the ordinance of the Sages, they are not other than like that of the Torah, in seizing an object for all of the oaths that the Sages ordained are like those of the Torah.
+מנכסים משועבדים – because if he would collect from the borrower himself, the borrower would claim: “swear to me that I have not paid you,” we cause him to take an oath and we make a claim because of the mortgaged properties, for perhaps, if you had collected the borrower, he would claim against you: “swear to me that I have not paid you and you require that I should also take an oath now.”
+
+Mishnah 8
+
+רבי שמעון – This [statement] refers to what is above (see Mishnah 4), referring to the Rabbis who stated that a person sets up his wife as a storekeeper or appointed her as a guardian, he may impose upon her an oath [that she has not misappropriated any of his property any time that he wants, and if he wrote her: “I don’t nor do my heirs have a vow or an oath against you,” the heirs cannot cause her to take an oath. And he comes to dispute and state that whenever she claims her Ketubah, the heirs force her to take an oath and even if he wrote her that neither he nor his heirs have on her a vow or an oath, if she does not claim her Ketubah, the heirs cannot force her to take an oath on being a guardian during the lifetime of her husband, and even if he did not exempt her from the oath, for Rabbi Eliezer and his dispute (even on her spindle and on her dough, they may force her to take an oath) that we stated above (see the end of Mishnah 4), that we force her to take an oath whenever he wants, and the Halakha is not according to Rabbi Shimon.
+
+Mishnah 9
+
+הוציאה גט ואין עמו כתובה – in a place where they don’t write a Ketubah, and they rely upon the stipulation of the Jewish court.
+גובה כתובתה – for it is a stipulation of the Ketubah is an act of the Jewish court and all acts of the Jewish court are like one that holds a document. And specifically, one that is a Maneh or two hundred [Zuz] is collected, but the supplement has no testimony that she should remove the document of the Ketubah.
+פרוזבול – Hillel ordained Prozbul in order that the seventh year would not cancel [a debt] forhe would transfer his documents to the Jewish court which would collect from the borrower his obligation all the while that he would make a claim against him, for now we do not call him (Deuteronomy 15:2): “he shall not dun [his fellow or kinsman, for the remission proclaimed is of the LORD],” for he does not claim anything but rather, the Jewish court makes a claim against him.
+הרי אלו א יפרעו – we suspect lest her Ketubah [settlement] was already collected, and [regarding Prozbul] the seventh year caused the release from debt.
+מן הסכנה – that the heathens decreed against [performance of] the commandments, and they were afraid to keep their Jewish bills of divorce and when she would receive it, she would burn it and similar with their Prozbul documents.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+מי שהיה. יורשי הראשונה קודמם ליורשי השניה – if his wives died after him until they did not have sufficient time to collect [their Ketubah settlement].
+שניה ויורשיה קודמים – that she is a creditor and the inheritors of the first wife come to inherit from their father, according to the Ketubah “male issue,” for we are inheritors, it is taught in the Mishnah. Therefore, they pay the obligation first and what remains they shall succeed to the dowry, therefore, we pay the obligation first and what remains, they inherit, and specifically when the second [wife] took an oath on her Ketubah, then she or her heirs take her Ketubah. But if she died after her husband passed away, and she did not take an oath on her Ketubah, her heirs do not take anything from her Ketubah for we hold that a person does not bequeath an oath to his children, meaning to say, money that a person doesn’t take possession of other than through an oath, and if he dies prior to his taking an oath, that money a man cannot bequeath to his children.
+
+Mishnah 2
+
+ויתומים מבקשים כתובת אמן – since the Ketubah [of] their mother was greater than that of the other, and her children say that the Ketubah of the male issue is taken, and similarly you (the children of the other wife) and the rest we will divide.
+חולקים בשוה – like the rest of all the inheritances and they don’t take the Ketubah of male issue.
+אם אמרו יתומים – the children of the larger Ketubah.
+הרי אנו מעלין על נכסי אבינו – we reckon their funds upon us to receive them as of a higher price in order that there will an additional Denar and they take the Ketubah of their mother.
+
+Mishnah 3
+
+היו שם נכסים בראוי – as for example, merchandise that is in the hands of others or a loan.
+אינן כבמוחזק – they are not considered to be as if they are in possession in his hand and there is here and there is an excess of a Denar.
+שאין להם אחריות – movable possessions.
+שיש להם אחריות – land/property and the Halakha is according to Rabbi Shimon and even at this time where we have the practice that movable property of the orphans is mortgaged to the creditor, the Ketubah of male issue is not practiced with movable possessions, but only with land/property.
+
+Mishnah 4
+
+של זו מנה ושל זו מאתים כו' – and the [Ketubot of the] three of them were signed on one day, for if it were on three [separate] days, the earliest one with a document comes first in collection, or if he didn’t leave anything other than movable possessions, for there is no law of precedence in movable possessions.
+חולקות בשוה – for the power of them three of them similar with the hypothecary obligation of the Maneh and for all of them there is a Maneh.
+היו שם מאתים – there isn’t for the person who has hypothecary obligation for a Maneh other than a Maneh, but the second Maneh there is no hypothecary obligation for a document of the owner of the Maneh.
+של מנה נוטלת חמשיםי – In the Gemara (Talmud Ketubot 93a), the question is raised that one-third of a Maneh was appropriate to be taken, and how does she take “fifty” which is one-half of a Maneh and it answers that the our Mishnah is speaking about when the owner of the two hundred said to the owner of the Maneh: I have no claim and I don’t have anything to do with the Maneh that is subjugated to you, and your portion will not be reduced on my account; therefore, she and the owner of the three hundred divide it, and because the portion of owner of the two hundred was not given to the owner of the portion of the Maneh as a gift, but rather she said to her that she would not quarrel with her, and because of her, her portion would not be reduced after the owner of the Maneh took fifty, there remained the merit of the owner of the “two hundred” as equal with the merit of the owner of the “three hundred,” and each of them take three golden Denarim, which are seventy five silver Denarim as every golden Denare is twenty-five silver Denarim.
+היו שם שלש מאות – the first Maneh is subjugated to everyone and the second is to the owner of the “two hundred” and to the owner of the “three hundred,” and the third to the owner of the “three hundred” alone.
+של מנה נוטלת חמשים ושל מאתים מנה – such as the example where the owner of three hundred said to the owner of the Maneh and to the owner of the “two hundred”: “I have no claim against you with the Maneh.” Therefore, the first Maneh the owner of the “two hundred” and the owner of the Maneh divide; it is found that the owner of the Maneh takes “fifty” and the second Maneh, the owners of the “two hundred” and the “three hundred”; it is found that the owner of “two hundred” takes a Maneh – fifty that was divided from the first Mnaeh with the owner of the Maneh and fifty from the second Maneh that she divided with the owner of the “three-hundred,” and third Maneh – the owner of the “three hundred” takes it all; it is found that she takes six golden Denars which a Maneh and one-half of the entire third Maneh that remains to her and one-half of the Maneh that she divided with the owner of the “two hundred.” And in the Gemara (Talmud Ketubot 93a) reaches the conclusion that our Mishnah is [according to] Rabbi Natan and is not the Halakha, for Rabbi [Yehuda HaNasi] sai: I do not approve (literally, “see”) of Rabbi Natan’s views in these cases for [the three wives] take equal shares, for since all of his landed property is pledged to the Ketubah, all three of the Manehs are subjugated to the owner of the Maneh like the rest of her colleagues until she collects all of the Ketubah settlement; therefore, they divide it equally, and as such, the owner of the Maneh takes like the owner of the “two hundred and the “three hundred.” But the three who put their money into a single purse, this one of Maneh, and that one of “two hundred” and the other of “three hundred,” the profit in their monies that was grew in value, they take a Denar – for each one takes according to his funds. And specifically, when they grew in value as a result of the monies themselves, such as the coinage changed or they added to it or subtracted from it, then they divide the prophet or the loss according to the money, but if they purchased goods from the monies that they placed into the purse and they earned in value through the goods or lost, they do not divide the gain or the loss other than according to the number of partners, not according to the money and as such they take in the loss and/or in the gain – whomever placed in a small amount of money in the purse is like that individual that placed a lot of money, if they not make a condition from the beginning that they would divide it according to thej money. And such is how they judge in all the Jewish courts.
+
+Mishnah 5
+
+הראשונה קודמת לשניה – hers whose time of her Ketubah precedes that of the second, whose time is later, and similarly for all of them.
+הראשונה נשבעת לשניה – if the second [wife] claims: “swear to me that you have not collected from my husband anything, for perhaps there will not remain for me from what I will collect my Ketubah and even the third [wife] will claim the same thing to the second [wife] and the fourth [wife] to the third, but the fourth collects without an oath as for example if there is no heir or another creditor who will make her take an oath.
+בן ננס אומר כו' – the disagreement of the first Tanna and Ben Nanos is explained in the Gemara (Talmud Ketubot 94a) as in the case where there is found one field from these field that the first three wives have collected which is not his, and it was known that he stole it, and eventually that its owners will come and take it and when the fourth [wife] comes to collect her Ketubah settlement from the fourth field, this one comes and says to her: “tomorrow the person who had been robbed will come and take his field; it is my desire that you will take an oath that you have not collected your Ketubah during the lifetime of the husband”; the First Tanna/teacher holds that the creditor of a later date who came early and collected, what he had collected, he did not collect; therefore, why should she take an oath if the person who was robbed will come and snatch it from this one. Let her return to the fourth [wife] and take from her what she collected, and hence the fourth [wife] would be a creditor of a later date. And Ben Nanos holds that a creditor o a later date who came early and collected what he collected, he has collected, and if she (i.e. the wife who came early) takes possession of this, the third [wife] cannot return to her, and therefore, takes an oath to her that she did not collect anything from the property of her husband and the Halakha is according to the First Tanna/teacher. Of itself, we learn that if she did not take hold of movable property, that she must take an oath, according to everyone’s opinion since there is no precedence as regards to movable property and what she collected, she collected.
+
+Mishnah 6
+
+וכתבה ראשונה ללוקח וכו' – as, for example when they purchased it from her hand, and in the Gemara (Talmud Ketubot 95a) it raises the question: Could she not say: “I merely wished to oblige my husband (i.e., her purchase was not to be taken seriously)? And it responds, as for example, that the husband sold this field [of his wife] to another man prior to that one, and the wife did not want to endorse it for this one, but she endorsed it for the other, and if it is that it is acting [in a manner that is] obliging to her husband, she would have endorsed the first [sale].
+פשרה – adjustment/compromise; not everything to this one, nor everything to that one, and the language of “tepid,” – not hot nor cold.
+וכן ב"ח – and two mortgaged properties. Reuven has a claim against Shimon for a Maneh, and he has two fields and sold them to two people – to this one for fifty and to that one for fifty, and the creditor wrote to the second purchaser: “I have nothing against you.” The creditor takes from the hand of the first, for he is not able to say to say to him: “I left you a place that you can collect from him, for his debt corresponds to both, and the first purchaser removes from the hand of the second, and the creditor returns and removes even that from the first, and the second purchaser from the creditor and goes back in turn until they make a compromise.
+וכן אשה בעלת חוב – she had her Ketubah on her husband, and he sold his two fields to two [different] people but neither of the two had other than up to her Ketubah, and she wrote to the second [purchaser]: “I have no claim against you and nothing to do with you.” The woman removes from the first purchaser and he removes it from the hand of the second [and the woman from the first] and the second from the woman and the first purchaser from the hand of the second and it goes back in turn [until they make a compromise].
+
+Chapter 11
+
+
+
+Mishnah 1
+
+אלה ניזונת מנכסי יתומין – whether land or movables, for it is the condition of the Jewish marriage contract: “And you will dwell in my house and be supported from my property.”
+ואין חייבין בקבורתה – for the husband is liable in her burial in place of her inheritance, and now those who inherit her collect her Ketubah settlement from those who inherit the husband – and they would bury her and of itself, we learn that if she died, and did not take an oath about her Ketubah, for now, her heirs do not collect her Ketubah, and it is placed upon the husband’s heirs to bury her.
+
+Mishnah 2
+
+בין מן האירוסין – for she has no support/food and sells [it] for her Ketubah settlement.
+בין מן הנשואין – which she sells for support/food.
+מוכרת שלא בבית דין – meaning to say, that is not in a Jewish court of specialists/experts, but nonetheless, she needs to sell in the presence of three who would be expert in estimation of the land.
+רבי שמעון אומר מן הנשואין – that she sells for food, selling not before a Jewish court for it is impossible to her to be sitting [and suffering] until she they would obligate for her a Jewish court. But from the betrothal, where here sale is not for anything other than the Ketubah, she does not sell it other than in a Jewish court, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+מכרה כתובתה – a Maneh [out of] two hundred, 
+she cannot sell the rest. The supplement [is not sold] other than in a Jewish court, and our Mishnah is according to Rabbi Shimon who said: she does not sell when not in a Jewish court other than for food, and this, since she has collected part of her Ketubah settlement, she lacks food/support.
+וחכמים אומרים מוכרת – for the Ketubah even for periods of time and even though this is the case, she sells it in the meanwhile for food/support that she has not lost her support/food and even though she collected part of her Ketubah settlement.
+וכותבת – in the document of sale that I sold them for food/support.
+וגרושה לא תמכור – her Ketubah other than before a Jewish court. What is the reason? The Rabbis stated that a widow whether from betrothal or from marriage sells not in the presence of a Jewish court because no man wants that his wife should be despised in a Jewish court and this is the case since she is a divorcee and he doesn’t care, but the Halakha is according to the Sages that a woman sells whether for her Ketubah settlement or for food/support not in the presence of the Jewish court of specialists and even if she had received part of her Ketubah settlement, she sells for food/support until she receives all of her Ketubah settlement and when she sells, whether for her Ketubah or for food/support, she needs an oath and does not require announcement.
+
+Mishnah 4
+
+שוה מאתים במנה נתקבלה כתובתה – for we tell her “you have suffered loss/ruin and that which is worth a Maneh [that was sold] for two hundred, even though it gained in value, one cannot say: “I will make a profit for a person who sends his agent to the market to do business and he purchased it cheaply, everything goes to the owner of the money and we don’t hear from here other than regarding a thing that has no limit such as the case of land whose manner is for it to be sold through mere sight/estimate – this one for less and that one for more, but a thing that has a limit and the agent purchased it for less, the law is not made clear to us from this and becomes fit for something remarkable for they argued about it and the conclusion is according to [what] appears to us that the agent and the person sending the agent are arguing about.
+מכרה בטל – that same Denar, she does not have permission to sell, it is found that the entire sale is in error, for it took place at one time.
+לעולם מכרה קיים – and she should return the Denar to the inheritors for what loss did she cause them? Until it would be a fraudulent representation in order that if it were no overreaching, the field would remain worth nine Kabim which is the measure of the field, 
+and in the garden within one-half of Kab which is the measure of a garden. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 5
+
+אגרת בקורת – an announcement that through this announcement, people inspect her and in this, the First Tanna/teacher agrees with Rabban Gamaliel and the Halakha is according to the First Tanna.
+
+Mishnah 6
+
+השנייה – incest of second degree which is from the enactments of the Soferim.
+אין להם כתובה – [worth] a Maneh or two hundred. She refuses because she leaves on her own. The second decree [incest] is fined by the Rabbis because she persuades him to marry her and she doesn’t lose anything in her marriage, for she is not made ritually invalid through them and her offspring is ritually valid. A sterile woman/incapable of conception [does not receive her Ketubah] because it is a business transaction in error.
+ולא פירות – the usufruct that the husband consumed we don’t remove from him.
+ולא מזונות – an example such as if she borrowed and consumed while still under him (i.e., his domain) and afterwards, refused [to be married to him], the husband is not liable for her support while she is under him (i.e., in his domain), and the second degree [incest] and the woman incapable of conception/sterile have no support while they are under him and all the more so, if they borrowed and consumed for the husband is not obligated to pay.
+ולא בלאות – that were lost or worn out completely whether from the usufruct (the wife’s estate of which the husband has the fruition without responsibility for loss or deterioration) or from the wife’s estate held by her husband, which in case of her death or divorce, he must restore in specie, being responsible with all his landed property for loss or deterioration (i.e. mort-main), the woman who refuses to marry her husband cannot remove from them from the hand of her husband but the worn-out garments (or the woman’s right to claim compensation for the wear or ruin of the things which she brought along as her property, whether she refuses him in marriage or is second-degree of incest or is a sterile woman, and even if she ran about as a prostitute, she does not lose her worn-out garments/claim for compensation for the wear or ruin of things which she brought along as her property, but the woman charged with second-degree incest has no claim for compensation for the wear or ruin of things which she brought along as her property of the usufruct, but she does have the compensation for wear or ruin of things of the mort-main.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+הנושא את האשה ופסקה עמו – in the document and symbolic form of making an agreement binding, or he (i.e., the husband) aid to witnesses: “you are my witnesses that I obligate myself to support her (i.e., my wife-to-be’s) daughter that she has from another man.
+לכשתבא אצלי – meaning to say, if I would sustain her mother, I would feed her.
+מוליך לה מזונותיה למקום שאמה שם – for we hold that a daughter is with her mother whether as an adult or as a child – all the time that the mother wants. And the son, until six years with his mother, and the father is obligated to provide support and he is with his mother, if the mother wants.
+
+Mishnah 2
+
+בנותיהן ניזונות מנכסים בני חורין – but not mortgaged [properties] for we do not release for the support of the wife and the daughters from mortgaged properties because of the welfare of the world, for those who bought the property do not know how much food provisions will cost so that they would beware to leave them a place from which to collect.
+והיא ניזונת – that same daughter.
+שהיא כבעלת חוב – for she has upon them a document of support (i.e., food).
+כל זמן שאת עמי – and not if I die or if you die or I will divorce you.
+
+Mishnah 3
+
+ונותנין לה מדור – and similarly, utensils, male servants and maid servants that she would use them during the lifetime of her husband and if the house fell, they don’t have to build her another house, for it is taught in the Mishnah: “you will dwell in my house,” and even if she wanted to build it from her from her own funds, we don’t listen do her.
+אם את אצלנו יש ליך מזונות – that the blessing of the house is plentiful.
+
+Mishnah 4
+
+כל זמן שהיא בבית אביה – and the heirs gave to support there.
+גובה כתובתה – when she desires.
+שתעשה טובה – from the property of orphans, she gives bread and salt to her neighbors up to [the value of] her Ketubah settlement.
+וחכמים אומרים – they did not mention twenty five years to cause her to lose her Ketubah settlement because of the good that she will do from the property of the orphans, but rather, concerning the issue of renunciation, it was mentioned by them that since she was silent and had not claimed [her Ketubah settlement] all these years, she renounced [it], therefore, all the time that she is in the house of her husband, her silence is renunciation since because they honor her, she is ashamed to claim her Ketubah settlement; but in her father’s house, since she had been silent for twenty-five years, it is a renunciation.
+מתה יורשיה מזכירין כתובתה – meaning to say, they need to claim her Ketubah settlement within twenty-five years and especially when she took an oath on her Ketubah prior to her passing. This is the case where her heirs are able to claim her Ketubah settlement, but if she had not taken an oath regarding her Ketubah, her heirs do not inherit from her Ketubah anything, and no one bequeaths an oath to his children.
+
+Chapter 13
+
+
+
+Mishnah 1
+
+שני דייני גזילות (note that the opening words of this comment are different from what is written in the Mishnah, and seem to reflect a different manuscript in the hands of Rabbi Obadiah of Bertinoro) – they were making decrees regarding thieves and imposing fines upon them.
+שני דברים – that the Sages do not agree with him.
+תשבע בסוף – when they heard regarding him that he (i.e., the husband) had died, and she (i.e., the wife, now the widow) comes to collect her Ketubah, she takes an oath that she has not held back any property of her husband at all (after her husband’s death).
+ולא תשבע בתחלה – at the time of collection of support. But Maimonides explained that she should take an oath at the end when her husband would come and contradict her and say, “I left you support,” she should take an oath claiming that he had not left her anything.
+רבי יוחנן בן זכאי אומר – and the Halakha is according to him, and especially after three months from the husband departing, they provide/assign support to the wife if she claimed support, but not prior to this time, for it is a legal presumption that a man does not leave his house empty and leaves.
+
+Mishnah 2
+
+אבד את מעותיו – that he said, “I did not say to you, lend me and I will pay it back,” but if he lent the woman money for her support/maintenance on the condition that she should pay him, he makes a claim [against her] and she makes a claim the husband and he pays. But if the husband claims, “I left her support,” and she states, “he did not leave me, and wants to remove [money] from him, the husband takes an oath of inducement (an oath instituted by the Sages where the defendant completely denies a claim, based upon the tradition of Rav Nahman – to clear himself of suspicion), and he is exempted, and the moneys would be liability upon her when she becomes a widow or a divorcee, and in this Mishnah also, the Halakha is according to Rabban Yohanan ben Zakkai.
+
+Mishnah 3
+
+בנכסים מועטים – that they lack support for twelve months for males and females. And Maimonides explained that everyone who lack the means to support the boys and girls until the girls become adults is called meager resources/a small amount of property.
+בשביל שאני זכר הפסדתי – meaning to say, with the fact that I am a male and designated/predestined to inherit with a great deal of property, I have lost out when there is a small amount of property/meager resources. But the Halakha is not according to Admon.
+
+Mishnah 4
+
+והודה בקנקנים – empty [jars] without oil as for example where his fellow made a claim against him for ten pitchers of oil that I have that are with you. 
+Admon states that there is an implication in this claim [for] oil and pitchers, and when he admitted to him about the empty pitchers, that is a partial admission of guilt and he requires taking an oath. 
+But the Sages state that there is no implication in this claim other than the oil alone which is the measure of ten pitchers, and when he admitted to him regarding the empty pitchers, what he claimed against him was not admitted to him, and what he admitted to him was not claimed against him, and there is no partial admission from the kind of a claim and he is not liable to take an oath, but the Halakha is according to Admon.
+
+Mishnah 5
+
+ופשט את הרגל – it is the language of contempt/disgrace, meaning to say, “take the plaster and dust that is under my feet. Another explanation: “Suspend me by my feet on the tree, for I lack what I can give to you” (i.e., he defaulted). And Maimonides explained, “and he shows him the foot”/ופשט את הרגל (i.e., refuses to give it to him), that he walked on the road from afar.
+עד שתלבין ראשה – until she gets old and we don’t force him neither to marry [her] or to set her free.
+
+Mishnah 6
+
+העורר על השדה וכו' – Reuven protests concerning the field that is in the hand of Shimon, and says to him: “Levi who sold it to you stole it from me, and he is inscribed on the bill of sale that Levi wrote to Shimon who sold it to him.
+אדמון אומר יכול הוא שיאמר – just as I did not protest at the time when you purchased this field from Levi and I signed/inscribed as a witness in the midst of the document because Levi is a strong man and difficult to remove something from his hand, it was pleasant for me that it should be in your hand than that I would [try] to remove it from you in court.
+אבד את זכותו – for since and he signed, he admitted that he had no business with this, but the Halakha is not like Admon, and especially when he signed it as a witness, this is what Admon and the Sages were arguing about, but if he is signed as a judge to uphold the document, everyone agrees that he did not lose his right because he would be able to say: “I did not know what was written in the document for the judge who signs as the legal endorsement of a note, stating that it has been produced in court and found valid – to uphold the document and it is not necessary that he knew what was written in the document other than that he should recognize the signatures alone.
+
+Mishnah 7
+
+ואבדה דרך שדהו – that the owners of the field who took possession of it that was in his narrow path marking the boundary between fields.
+ילך לו בקצרה – by force against their will, he should take for himself the path to his field, but he should choose for himself the shortest path so that he would not have to take a lot. And at the time when people surround it from the four directions Admon agrees with the Sages that each person can say, “I brought proof that your path is [where the money was] collected and taken. But if one person surrounded it from the four directions, the Sages agree that whatever side you take, his path is with him. They did not dispute other than when one person surrounded it when he came under the power of four people. Admon states that one can say to him, whatever side you take, my path is with you. But the Sages say that one can say to him: How? If you were silent, you were silent, but if not, return the document to his master, and you will not be able to talk about the law with/to sue him. And the Halakha is according to the Sages.
+
+Mishnah 8
+
+והלה הוציא שמכר לו את השדה – the borrower brought out against him the latter bill of sale to the loan document and stats that your document is forged, or it is paid off , for if I had been liable to you, you would not have sold me the field that was yours to collect your lien.
+זה היה פקח שמכר לו את השדה – because this one abandoned his movable property, and he did not have from where he could he could mortgage on his lien and now he takes the property. Bu in a place where the purchaser gives Zuzim/money and afterwards the writing of a bill/document of sale, everyone does not disagree that the seller should have tarried with his lien of the money that received and should not write for him the document and since he wrote it, it proves that he does not have a lien upon him, but they argue in a place where they wrote the document and afterwards the purchaser gives the Zuzim/money. Admon holds that he should have sent a declaration (especially a protest before witnesses against a forced or unduly influenced action): “I will not see you other than in order that I am able to mortgage it.” But the Sages state: the fact that he did not send a declaration because he was afraid lest the matter should become known and he would have been prevented from purchasing the field, and the Halakha is according to the Sages.
+
+Mishnah 9
+
+וחכ"א זה גובה שטר חובו – And the Halakha is according to the Sages.
+
+Mishnah 10
+
+שלש ארצות לנשואין – if a person married a woman in one of these [lands], he cannot force her to go out after him one country/land to another.
+כרך – larger than a city, and it is a place of markets, and from everywhere around it, [people] come there for business and for all things that are found in it.
+אבל לא מעיר לעיר – for dwelling in the cities is hard for everyone resides there and crowds and the houses are close to one another and there is no air.
+ולא מכרך לעיר – since in the [big] city, is found all kinds of things; in the town, all sorts of things are not found.
+מפני שהנוה היפה בודק – the body and makes it sick. For the change in the period, even for [her] good is the beginning of stomach illness. But the Halakha is according to Rabban Gamaliel. But if a person from the land of the Galilee married a woman from the land of Judea or its opposite, we force her to go out with him, for it is on that account that he married her. And in every place, we remove [someone] from a city where most of it is idolatrous to a city where the majority is Israelite, but not from a city where its majority is Israelite to a city where its majority is idolatrous.
+
+Mishnah 11
+
+הכל מעלין – a person may force all the members of his household to make Aliyah with him to Jerusalem, and even if he purchased a Hebrew slave, that slave should go after him against his will, and even from a nice neighborhood to a bad neighborhood, and even from a city whose majority was Israelite to a city whose majority was idolatrous.
+ואין הכל מוציאין – and we do not remove any individual [from Jerusalem].
+אחד האנשים ואחד הנשים – If he (i.e., the husband) says to make Aliyah and she says that she doesn’t make Aliyah, she should be divorced without her Ketubah [monies], but if she states that [that she wants to make] Aliyah and he he says not to make Aliyah, he should divorce her and give her her Ketubah [monies].
+קפוטקיא – this is Caphtor, and we call it Dima’t in Arabic. Its monies are large and weigh more than tose of the land of Israel. But because the Ketubah/marriage contract of a woman is from the words of the Scribes, they were lenient concerning it to pay her off with the least [amount of] money. But Rabbi Shimon ben Gamaliel holds that the Ketubah is from the Torah, and because of this, he goes according to the stricter position in this. But, the Halakah is not according to him.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Ketubot/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Ketubot/English/Sefaria Community Translation.txt
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+Bartenura on Mishnah Ketubot
+ברטנורא על משנה כתובות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Ketubot
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+validating a document is all verbal, and the mitzvah of validating a document is from the rabbis and we are more lenient 
\ No newline at end of file
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+Bartenura on Mishnah Ketubot
+ברטנורא על משנה כתובות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Ketubot
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Bartenura on Mishnah Ketubot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+בתולה נשאת ליום רביעי – but not on Thursday night, for one would suspect that he would be excited/troubled with the marriage [ceremony] and he would not be able to engage in intercourse.
+שמא יש לו טענת בתולים – such that he [i.e., the husband] would say, I engaged in sexual intercourse but I did not find blood; it made no difference whether she was a minor or a young maiden or an adult, or whether I found an absence of virginity [in her]. If she was a minor or a young maiden , but if she was an adult, there can be no claim of the absence of virginity.
+ישכים ויבא לב"ד – all the while his anger is upon him, lest he become appeased and be pacified and sustain her and lest she invite unfaithfulness against him and she became forbidden to him. , and the Gemara raises the question , if she should get married on Sunday and if he has a claim [against her] concerning her virginity , he should get up early on Monday morning to go to the Jewish court. And they responded that the Sages were considerate towards the daughters of Israel (in ordaining weddings to be held on the fourth day of the week) that he should be engaged in preparations for the [wedding] meal for three days, Sunday Monday and Tuesday and on Wednesday, he would consummate the marriage. And at a time when the Jewish courts would not be in session on Mondays and Thursdays, a woman may be married on any day, but that he should be engaged in the preparations for the [wedding] meal for three days. And because of the ordinance for the poor, we have the practice in some places to marry on Fridays. And the reason that a widow [would marry] on Thursdays, is because the Sages were considerate towards the daughters of Israel that he should be happy with her for three days: Thurday, Friday and Shabbat. And a person who marries a widow it is prohibited to engage in work for three days, but one who marries a virgin [is prohibited to engage in work] all seven days. And regarding the wedding blessings [in the Birkat HaMazon/the blessing following the meal], it makes no difference whether a young man married a widow or whether a widower married a virgin, we recite the wedding blessings all seven days. But a widower who married a widow, [recites them] one day.
+
+Mishnah 2
+
+בתולה אלמה גרושה – that is to say, a virgin who is a widow or divorcee or a woman who was released from leviratical marriage [by a halitzah] by the brother of now-deceased betrothed, and she went back and married [another], her Ketubah/marriage contract from the second husband is two hundred [zuz].
+ויש לה טענת בתולים – if the second [husband] did not find her to be a virgin, she has lost her Ketubah, for it is a mistaken purchase as there was a presumption of her being a virgin when she married.
+
+Mishnah 3
+
+שבא על הקטנה – [a minor girl who is] less than three years and one day [old], for her coition is not coition.
+וקטן – [a minor boy who is] less than nine [years of age] as his coition is not coition if he engages in sexual relations with an adult women.
+ומוכת עץ – if [piece of wood] had been inserted in her at that same place
+כתובתן מאתים – it they simply married in an undefined manner
+וחכמים אומרים: מוכת עץ כתובתה מנה – And the Halakha is according to the Sages, and even if he did not know her, her Ketubah is a Maneh, and it is considered an errant purchase.
+
+Mishnah 4
+
+בתולה שהיא אלמנה או גרושה או חלוצה מן הנשואים – if she went back and got married in an undefined manner, her Ketubah is a Maneh, for she is under the presumption [of being] no longer a virgin, we confirm , when she enters the marriage canopy.
+
+Mishnah 5
+
+האוכל אצל חמיו ביהודה – When they were making the festive meal [celebrating her] betrothal in the house of the bride’s father in Judea, it was the practice that the betrothing [male] would be alone with his betrothed [female] in order that he may become bold towards her (i.e., become intimate). Therefore, when she gets married after that, there is no claim of [her not being] a virgin.
+
+Mishnah 6
+
+ונסתחפה שדך – an inundating rain has come upon your field ( which is a euphemism) and ruined it, that is to say, your luck has caused this- and you [must] give me my Ketubah-value.
+והיה מקחי מקח טעות – and you don’t have a Ketubah [settlement] from me.
+נאמנת – and we make her take an equitable oath (i.e., one who is sued for a debt denies the latter entirely) that such is according to her words and she takes her Ketubah-value. And such is the Halakha. And if she said: “You found me to be a virgin,” she is not believed, but the Rabbis found the husband to be trustworthy and even without an oath, for it is presumption that a husband will not busy himself with the [wedding] meal and cause her a loss.
+
+Mishnah 7
+
+דרוסת איש – she had sexual relations with a man.
+נאמנת – and she does not lose her Ketubah-payment. But nevertheless, if she was the wife of a Kohen and following the time of her betrothal, when she married, he claimed that “you had engaged in sexual relations with a man” we remove her from him, lest after he had betrothed her, she had had sexual relations with [another] man, since he said to her, “you had sexual relations with a man,” she is considered to him as a piece [of meat] that is forbidden, and even if by uncontrollable accident had engaged in sexual relations, we establish for ourselves that if she is the wife of a Kohen who had by uncontrollable accident [had sexual relations with another man], she is forbidden to her husband, and he must divorce her and provide her Ketubah-settlement.
+
+Mishnah 8
+
+מדברת – engaging in sexual relations with
+וכהן הוא – of traceable genealogy, distinguished birth/well-connected
+נאמנת – and she is fit to marry into the priesthood.
+
+Mishnah 9
+
+מה טיבו של עובר זה וכו' – Rabban Gamaliel states that she is to be believed and she and are daughter are fit to [be married into] the priesthood. But [concerning] the matter of inheritance, Rabban Gamaliel did not state that this fetus should inherit him, and the Halakha is according to Rabban Gamaliel in all the sections of our Mishnah. And even so, ab initio, she should not marry into the priesthood – neither one who speaks (i.e., one who has had sexual relationships) with one person and not the pregnant, other than if most of the people of the city are of traceable genealogy and this particular woman was impregnated from one of them who had separated himself outside of the city and had sexual relations [with her], for we say: “whatever comes out of a mixed multitude is presumed to have come from the majority “(i.e., has the legal status of the majority -see Talmud Ketubot 15a and Zevahim 73a), and so, she may marry into the priesthood whether she or her daughter.
+
+Mishnah 10
+
+אם רוב העיר משיאין לכהונה – Even though that a majority of one in a general way is sufficient, regarding priestly descent is concerned, they put up a higher standard (i.e., made the law more stringent – Talmud Ketubot 13a). And here, the rabbis required a double majority: most of the party [of priests] that pass through the place and most of the people of the city. But, ab initio, we do not marry into the priesthood other than with the double majority – and such is the Halakha.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+האשה שנתארמלה או נתגרשה – and she claims her Ketubah.
+הוא אומר – it refers to [her stating] “when I was divorced,” for if [it was] “when I was a widow,” the heirs would say, ‘our father married you when you were a widow,” and you have only a Maneh [as the payment for the Ketubah for a non-virgin].
+הינומא – there are those who say that it is a canopy of myrtles that they make for virgins and there are those who say that it is a veil that they place on the eyes and she is drowsy in it (see Talmud Ketubot 17b).
+וראשה פרוע – her hair is on her shoulder; such was how they would practice to remove the virgins from the home of their fathers to the wedding chamber.
+אף חלוק קליות – in the place of Rabbi Yohanan ben Beroka they had the practice to distribute parched corn at the nuptials of virgins and if there weren’t witnesses that they did so at her wedding according to the custom of the nuptials of virgins and the Ketubah/marriage contract was lost, the husband is believed and she doesn’t collect anything other than a Maneh.
+
+Mishnah 2
+
+ומודה רבי יהושע – even though that above in the first chapter (Mishnah 6), regarding what she says: “after you betrothed me, I was raped,” Rabbi Yehoshua disputes Rabban Gamaliel and states, “we do not believe the woman.” In what she said: “after you betrothed me, I was raped,” and she disqualifies herself from [being able to marry into] the priesthood through “Miggo”-the legal rule according to which the deponent’s statement is accepted as true on the ground that, if he (or she) had intended to tell a lie, he/she might have invented one more advantageous to his/her case (see Talmud Ketubot 16a), for if she had wanted, she could have stated, “I was one who lost my hymen through an accidental lesion and was fit [to being able to marry into] the priesthood. These words [apply] where there is [a case] of prohibition or permission to prohibit [her to marry into] the priesthood or to validate it – in this Rabbi Yehoshua disputes Rabban Gamaliel and states that we don’t believe her through “Miggo,” but where there isn’t a case of prohibition and permission other than money at stake/eventual loss (see Talmud Ketubot 23b) such as, for example, where a person says to his fellow: “this field was your father’s, and I purchased it from him,” Rabbi Yehoshua agrees with Rabban Gamaliel that in a case like this, we believe him through “Miggo,” for if he had wanted, he could have said, “it is mine,” and when he said, “this field was your father’s, and I purchased it from him,” he Is believed.
+ואם יש עדים שהיא של אביו אינו נאמן – In the Gemara (Talmud Ketubot 17b) it explains that this Mishnah comes to inform us as for example, that he did not consume other than two years in the presence of the father and one year in the presence of the son, since he did not pay him three years of legal claim of undisturbed possession during a legally fixed period in the lifetime of the father, the year that he ate in the presence of the son does not count for him for the count of the years of presumptive ownership.
+
+Mishnah 3
+
+אנוסים היינו – compulsion at the pain of death lest he kill him, but compulsion of money, lest he take his money [from him] and all the more so, if he said to him: “for most of the money that he gave us,” they are not believed, for no one incriminates himself (i.e., his testimony against himself has no legal effect), for a person is close to himself, and is not believed about himself, neither for acquittal nor for conviction. And similarly, those who are ineligible for testimony, which is on account of nearness but on account of transgression, they are not believed.
+יוצא ממקום אחר – inscribed in another document that is in the possession of the Jewish court , and this same document came before us with this one and the writing of the signatories are similar one to the other.
+
+Mishnah 4
+
+הרי אלו נאמנים – for surely there are two witnesses on all of the handwritings.
+צריכים לצרף עמהם אחר – that on their own signatures they testify, not on the Maneh/monetary portion (the weight of gold or silver equal to one hundred common or fifty sacred shekels) in the document , and they require two witnesses for each handwriting.
+וחכ"א אומרים אינם צריכין לצרף עמהם חר – that on the Maneh/monetary portion in the document they are testifying and when this one says, “this is my signature,” and the other [witness] says, “this is my signature,” it is found that there are two witnesses for the monetary amount in the document and the Halakha is according to the Sages.
+
+Mishnah 5
+
+אם שנשאת – she did not actually get married, but rather, when they permitted her to get married, witnesses came that she had been taken captive, 
+she should not go forth (i.e., leave through divorce) from her first permission [to marry] and she should marry ab initio, but if witnesses came that she had been defiled, even if she had several children, she should go forth (i.e., leave the marriage).
+
+Mishnah 6
+
+שתי נשים שנשבו – that there are witnesses that they were taken captive.
+שמעידות זו את זו – each one of them says, “my companion is pure.”
+הרי אלו נאמנות – for with a captive woman, they were lenient to declare fit one witness, and even a slave and even a woman and even a minor who makes a statement in ignorance of its legal bearing, and as long as the witness testifies that he did not leave from her from the time that she was taken captive until the time that she left from the domain of the heathens (see also Tractate Yevamot, Chapter 16, Mishnah 7 and more crucially, the earliest of Mishnah texts, Tractate Eduyot, Chapter 6, Mishnah 1, especially the words of Rabbi Yehuda ben Baba).
+
+Mishnah 7
+
+אינן נאמנים – to give to them Terumah/priest’s due.
+ובזמן שהן מעידין זה על זה – for each one says, “I and my colleague is a Kohen.”
+
+Mishnah 8
+
+ר' יהודה אומר אין מעלין לכהונה ע"פ עד אחד – even where there are not [witnesses] repaying each other (with mutual recommendations), and all the more so here, where one can be suspicious of repaying each other: “you testify about me and I [will testify] about you.”
+עוררין – that they call upon him a name of disqualification, but there is no contesting the legitimacy of a person with less than two [people].
+מעלין – where there aren’t [witnesses] repaying each other (with mutual recommendations), which is exactly what is between Rabbi Eliezer and the first Tanna/teacher of Rabbi Yehuda.
+רשב"ג אומר מעלין לכהונה – In the Gemara (Tractate Ketubot 26a-26b) an objection is raised: Rabban Shimon ben Gamaliel is identical with Rabbi Eliezer and brings up that they disagree on whether they combine for testimony, such as the example that we treat here a case where the father of this [person] is a Kohen, and a rumor came out concerning him that he is the son of a divorced woman or a the son of a halutzah (where she removed the shoe of her dead husband’s brother who refused to leviratical marriage, and they put him down (from the status of priesthood) and one witness came and testified, “I know that he is a Kohen,” and they raised him [again] and [then] came two [other witnesses] and said [that] “he is the son of a divorced woman or the son of halutzah,” and they put him down [again] and [then] one witness came and said: “I know that he is a Kohen,” Rabban Shimon ben Gamaliel says that they raise him to the priesthood on [the testimony] of this last witness because they combine him with the first witness whose “voice” was voided, and who stated: “I know that he is a Kohen,” and even though they did not make their testimonies at the same time, their testimony combines and we state, we establish these two [witnesses] who stated that he is a Kohen with those two [witnesses] who stated that he is a the son of a divorced woman or the son of a halutzah, and we establish a person with his legal presumption, but for Rabbi Eliezer, we don’t raise him up until two witnesses will testify at the same time that he is a Kohen, but the Halakah is according to Rabban Shimon ben Gamaliel that the witnesses combine, even though they did not testify as one.
+
+Mishnah 9
+
+ע"י ממון מותרת לבעלה – for they are afraid of losing their money and don’t make it ownerless, and especially when the hand of the Israelites is strong over the idolaters, then she is permitted [to return] to her husband, even if her husband is a Kohen and it is not similar to a woman taken captive because they are frightened to lose their money, but when the hand of the idolaters is stronger, even through the case of money, she is prohibited to her husband if her husband is a Kohen, but if her husband is an Israelite, she is permitted in all matters, for the wife of an Israelite who meets with an accident is permitted to her husband.
+
+כרכום – Aramaic translation is works of siege.
+פסולות – they are prohibited to [marry] a Kohen for the wife of a Kohen is prohibited when she meets with an accident and if there is in the city a hiding place (see Tractate Ketubot 27a) that one woman can hide there, each one of the women of that city are believe to state, “I was hidden and I was not defiled,” and since she is able to say, “I was hidden,” she is believed; also when she stated: “I was not hidden and I was not defiled.”
+המעון הזה – it is an oath.
+אין אדם מעיד ע"י עצמו – and if a man testified about a woman taken captive that she is ritually pure, he should not marry her if he is a Kohen because of the suspicion and if he redeemed her from prison with his money, he may testify on her behalf and marries her for a person does not throw money at random (unless sure that there is no legal impediment to marrying the woman whom he is about to redeem)and if he did not known that she is pure, he would not give his money for her.
+
+Mishnah 10
+
+validating a document is all verbal, and the mitzvah of validating a document is from the rabbis and we are more lenient 
+שיצתה בהינומא וראשה פרוע – and she takes her Ketubah of two hundred [zuz] and even though they do not release money other than through clear testimony, it is different here, for most of the women are married as virgins, it is revealed as something general.
+ושהיה איש פלוני יוצא מבית הספר – when we were studying as school children, 
+to eat Terumah and through this testimony, we feed Terumah of the Rabbis to him, such as for example Terumah/priest’s due that we remove from a pot without holes and things similar to it, but Terumah, according to the Torah, we don’t feed him through testimony such as this, and we do not suspect lest he ws the servant of a Kohen, for it is prohibited to teach the slave Torah.
+ושהיה חולק עמנו על הגורן – and we do not suspect lest he was the servant of Kohen, for we do not distribute Terumah to a slave other than if his master is with him.
+ושהמקום הזה בית הפרס – A person who plows the grave makes a a field of a square P’ras, declared unclean on account of crushed bones carried over it from a ploughed grave which is one hundred cubits for this is what they measured that the plough drags the bones of the dead and the defilement of the field of a square P’ras according to the Rabbis.
+ועד כאן היינו באין בשבת – the Rabbinic Sabbath limits.
+מעמד ומספד – a place which he had herei. to eulogize his dead and to make the “standing up and sitting down” (i.e., the halting of the funeral escort on returning from burial for lamentation or consolation) which they would do for the dead, in this he Is not believed, which is a monetary matter, and which requires complete testimony.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אלו נערות – for even though they are ineligible/invalid [as marriageable parners], they are assessed a fine. If a man perpetrated violence against one of them, he gives to her father fifty silver [coins].
+הנתינה – from the Gibeonites and on account that Joshua made them choppers of wood and water carriers, they are called Netinim, and they forbidden to enter into the community [of Israel].
+על הכותית – This Tanna/teacher holds that Kutim are “lion-proselytes,” (i.e., proselytes from mere fear, with reference to II Kings 17:25) and are considered as heathens.
+פחותות מבת שלש שנים – that is they have the legal presumption of being virgins, even though they had intercourse during captivity or while in a gentile status, their virginity returns.
+ועל אשת אחיו ועל אשת אחי אביו – that she was betrothed to one of them or divorced from betrothal, and she was still a virgin.
+שאע"פ הן בהכרת אין בהן מיתת ב"ד – and extirpation does not exempt from payment/indemnity, and these words [apply] where there had been no warning but if they ad been warning, one is exempt from the fine, for hold that those who are liable for extirpation who had been warned are flogged, for no one is flogged and pays a fine.
+
+Mishnah 2
+
+יתריות על בנות שלש שנים – for since they are appropriate for coition with the legal presumption that they are ownerless, and they had intercourse in their gentile status, and the captive woman while she is in her captivity.
+הרי היא בקדושתה – and she is not in the legal status of one no longer a virgin even though she had been taken captive while she was an adult, but the Halakha is not according to Rabbi Yehuda.
+ולא יהיה און ענוש יענש – surely if there will be an accident with one of these two people who are arguing that one of them was killed , the person who killed is not punished monetarily for he is liable death penalty by the Jewish court because they killed this one, there is no difference regarding the sin which makes one liable for death by the Jewish court whether inadvertently or willfully, is always exempt from payment/indemnity, but concerning a transgression where one is liable for extirpation through it, or stripes/flogging, he is not exempt from payment/indemnity until there will be witnesses and warning and he will be flogged and then does not pay.
+
+Mishnah 3
+
+רבי יוסי הגלילי אומר אין לה קנס – as the Biblical verse states (Deuteronomy 22:28): “[If a man comes upon a virgin] who is not engaged [and seizes her and lies with her, and they are discovered],” but if she is engaged one time, furthermore, there is no indemnity.
+רבי עקיבא אומר יש לה קנס וקנסה לעצמה – since we expound upon “who is not engaged” (Deuteronomy 22:28) to her father, but she is engaged to herself, and the Halakha is according to Rabbi Akiva.
+
+Mishnah 4
+
+האונס נותן את הצער – someone who had intercourse by compulsion is not the same as someone who had intercourse willingly, and the seduced woman does not have pain, for regarding ‘’suffering,” in the Torah concerning compulsion, but “suffering” is not stated regarding a seduced woman.
+והאונס נותן מיד – to her father, even though he married her/consummated a marriage by conducting a woman to his house.
+לכיוציא – meaning to say that if he will not marry her/consummate a marriage by conducting a woman to his house, for if he does not marry [her], he doesn’t pay the fine, as it is written (Exodus 22:15): “[If a man seduces a virgin for whom the bride-price has not been paid, and lies with her] he must make her his wife by payment of the bride-price,” and “if her father refuses [to give her to him], he must weigh out the silver [in accordance with the bride-price for virgins]” (Exodus 22:16); but concerning the rape, it is written (Deuteronomy 22:29): “[the man who lay with her] shall pay the girl’s father fifty [shekels of] silver and she shall be his wife.”
+שותה בעציצו – in a despised utensil that he chose for It, meaning to say, he is forced to marry her.
+
+Mishnah 5
+
+מוכת שחין – a leprous woman.
+
+Mishnah 6
+
+יתומה שנתארסה ונתגרשה האונס חייב והמפתה פטור – for since she is an orphan and her fine is hers, the logical support is towards him, for of her own free will she was seduced to him and he is exempt. But not only an orphan, but rather, any young woman who was betrothed and divorced, the rapist is liable and the seducer is exempt like the orphan-girl, for the fine is for herself, as is stated by Rabbi Akiva above (in Mishnah 3 of this chapter) and such is the Halakha.
+
+Mishnah 7
+
+הכל לפי המבייש – an average person who shames, his shame is harder than a despised person and/or from an important person. This is what I found in the explanations of my teachers. But in the [eight chapter of Bava Kamma], the Chapter of החובל /One who causes injury, I found that a simple person who is shamed, his shame is greater, and this is the essence (see the statement in Tractate Bava Kamma, Chapter 8, Mishnah 6: זה הכלל: הכל לפי כבודו – This is the general principle: Everything is according to one’s station/status).
+והמתבייש – according to his importance is his shame.
+כאילו היא שפחה – we appraise how much a man wants to give whether for a virgin maidservant or for a maidservant who has had intercourse to marry her to his servant whose master has satisfaction from him. And in the Gemara (Tractate Ketubot 40b) raises a question: from where [in the Torah] do we learn that he pays for shame, and damage and pain? I would say that the All-Merciful said (Deuteronomy 22:29): “fifty [shekels of] silver,” to all the words and he answers, Scripture states (Deuteronomy 22:29): “The man who lay her shall pay the girl’s father fifty [shekels of] silver,[and she shall be his wife].” The pleasure of lying is separate, the fifty [shekels of] silver is outside of the shame and the damage and the pain.
+
+Mishnah 8
+
+כל מקום שיש מכר – to the father regarding his daughter, that is, while she is in her youth, he has no fine in regard to her, for there is no fine for a minor. But the Halakha is not like this Mishnah, for this Mishnah is according to Rabbi Meir who states that a minor girl has no fine, but the Sages state that a minor girl has a fine. And a minor girl in this regard is someone from age three until age twelve years and one day who brings forth two [pubic] hairs.
+וכל מקום שיש קנס – when she is a young woman and this is when she is from twelve years and one day old and she brought forth two [pubic] hairs – like this she has a fine.
+אין מכר – for a man does not sell her daughter when she is a young woman.
+הבוגרת – from twelve years of age and six months and one day, and she has brought forth two [pubic] hairs, she is what is called a mature woman and her father cannot sell her and she does not have a fine.
+
+Mishnah 9
+
+האומר פתיתי את בתו של פלוני – needless to say the person who states I raped [her], that he does not damage her so much for there is no such great evil talk of an outraged woman (i.e., who had been raped) for it is self-evident that he pays shame and damages by his own testimony [but rather] even a person who says, “I seduced [her], causes her greater damage for the evil talk of a seduced woman is greater, and you might think I would say that we don’t believe him to attach merit to the evil report, it comes to teach us that it is beneficial to her for herself to attach merit to the evil report in order to profit from the money
+ואינו משלם קנס – for he admits that with regard to a fine, he is exempt, as Scripture states (Exodus 22:8): “He whom God declares guilty [shall pay double to the other],” except for one who accuses himself (see Talmud Bava Kamma 64b).
+המית שורי את פלוני – and behold I am liable for indemnity through his own [testimony], for he holds that the fine is an indemnification.
+עבדו של פלוני – and behold I am liable thirty Selah, he is exempt, for they are a fine and even if it is not worth a Selah, he gives thirty [Selaim].
+
+Chapter 4
+
+
+
+Mishnah 1
+
+נערה: והצער בתפוסה – and the “pain” also goes to her father with someone who was raped.
+מת האב – from when she stood in court during her being a young woman, whether she became an adult prior to [her father’s] death or whether she had not become a young man, they belong to the brothers, for since he stood before the court, the father took possession.
+לא הספיק לעמוד בדין וכו' – since he did not stand before the court, it is not his money to bequeath to his sons.
+רבי שמעון אומר – even though he stood in court, it is not the money of the father to bequeath to his sons until it reaches his hand, as it is written (Deuteronomy 22:29): The man who lay with her shall pay the girls father fifty [shekels of] silver.” The Torah did not cause the father to take possession until the time of the giving [of the money], but the Halakha is not according to Rabbi Shimon.
+מעשה ידיה – that she did during the life of her father, even though she had no collected, [such as, for example], the salary/reward for work.
+ומציאתה – In the Gemara (Tractate Ketubot 43a), it raises the question: “from whom is she to collect anything she finds?” And it responds as such: this is what he said: her handiwork is like anything she finds. Just as whatever she finds during the lifetime of her father belongs to her father, and after the death of her father is hers, meaning to say, that the brothers do not take possession of what the daughter has found after the death of the father, so too her handiwork [earned] during the lifetime of her father, belongs to the father and the brothers took possession of it [after their father’s death], even though she did not collect the earnings of her labor, but her handiwork that comes after the death of the father is hers, and the brothers do not have possession of the handiwork of the daughter who performs it after the death of the father.
+
+Mishnah 2
+
+כתובתה של אב – Her Ketubah which she collects from these years of betrothal, and he (i.e., the anonymous Tanna/teacher of the Mishnah) holds that there is a Ketubah for a betrothed woman, and in the days of her being a young woman (i.e., ages 12-12 ½) and a minor girl is stated.
+כתובתה שלה – from when he (i.e., the father) married her off, his control has no legal effect and we follow after the collection and collection after this is what [occurs] and we don’t follow after the writing, to state that since, the first was written while she was under the control of her father, it should be for the father.
+הראשונה של אב – for Rabbi Yehuda holds that we follow after the writing, and since the first Ketubah was written before the marriages while the daughter was under the control of the father, it belongs to the father, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+וזנתה – [she fornicated] from the betrothal and she is a young woman.
+הרי זו בחנק – and even she converted younger than the age of three years, for she is in the status of a virgin, for when it is written [in the Torah] regarding [the penalty of] stoning, it is written with regard to an engaged young woman, with the daughter of an Israelite, as it is written (Deuteronomy 22:21): “for she did a shameful thing in Israel, [committing fornication while under her father’s authority].”
+ולא מאה סלע – for if the husband was found to be lying, for the entire portion is written with regard to an Israelite (and not a convert).
+ולידתה בקדושה ה"ז סקילה – as Scripture states (Deuteronomy 22:21): “[and the men of the town] shall stone her to death,” for it does not need to say, “that she dies,” but rather, to include her conception that was not in a state of sanctity; but however, for a fine, we don’t include her, since for death she is included, but not for a fine.
+יש לה אב – we are speaking about an Israelite woman.
+ואין לה פתח בית אביה – as for example, when the father does not have a house.
+
+Mishnah 4
+
+האב זכאי בבתו – when she is a minor and when she is a young woman (i.e., from age twelve and one-day to twelve and one-half years of age).
+בקידושיה בכסף – for the money of her betrothal is his (i.e., the father’s) as it is written concerning the Hebrew maidservant (Exodus 21:11): “she shall go free, without payment,” and we expound, that there is no money to this master, meaning to say to the master who purchased her that she left him gratuitously/for no reason with the signs of young womanhood, but if another master has money and the father appointed him, the money of her betrothal/sanctification is his, eve when she is a young woman until she becomes an adult woman.
+בשטר ובביאה – that he receives the betrothal document on her behalf and hands her over for sexual intercourse for the sake of betrothal to whomever he desires, as it is written (Deuteronomy 24:2): “[she leaves his household] and becomes the wife of another man” (Tosafot Yom Tov omits the first part of the Biblical verse); there is an analogy of the word הויות/becomes – to each other just as “money” is one of the הויות/becomes – in the domain of her father, so also the “document” and “sexual intercourse” while she is in the domain of her father.
+במציאתה – because of enmity/aversion.
+ובמעשה ידיה – as it is written (Exodus 21:7): “When a man sells his daughter as a slave, [she shall not be feed as male slaves are].” Just as a maid servant, her handiwork belongs to her master, also the daughter, her handiwork belongs to her father.
+ובהפרת נדריה – as it is written (Numbers 30:17): “[and his daughter] while in her father’s household by reason of her youth.”
+ומקבל גיטה – as it is written (Deuteronomy 24;2) “she leaves [his household] and becomes [the wife of another man.” An analogy is made between [“leaving” to “becoming]; just as the father receives her betrothal while she is a minor and during her period as a young woman, so too he receives her bill of divorcement.
+ואינו אוכל פירות בחייה – if land fell to her from the house of the father of her mother, her father cannot consume their fruits during her lifetime other than if she dies and he inherits her.
+יתר עליו הבעל – for he takes possession of all of what is taught above that the father retains control, and he consumes the fruits of the property that fell to her in inheritance once she married him.
+ובפרקונה – if she is taken captive, he is liable to redeem her.
+בקבורתה – The Sages established her burial in place of her inheritance for he inherits her if she dies.
+משני חלילים – for a eulogy.
+
+Mishnah 5
+
+לעולם היא ברשות האב – if an Israelite woman is betrothed to a Kohen she does not eat Terumah/priest’s due, and even if the time arrived that they established for marriage and she did not get married, as the husband is liable for her sustenance she cannot eat Terumah.
+עד שתכנס לחופה – for the sake of marriage that she will be handed over to the domain of the husband.
+שלוחי האב – that the agents of the father ra into the agents of the husband and handed her over to re su
+
+Mishnah 6
+
+האב אינו חייב במזונות בתו – during his lifetime [the father is not liable for her sustenance], whereas after [his] death, the daughters are supported from his property from the stipulations of the Ketubah (i.e., Jewish marriage contract) [and his daughter] not specifically, for the same law applies to his son, for the father is not liable to support/feed neither his sons nor his daughters when they are minors, but rather, if he is a man believed to be wealthy, meaning to say, that he is a rich man, the Jewish court takes from against his will in the manner that they force all the rest of the people of the city regarding tzedakah/charity and through it they support his minor age sons and daughters, but if he is not believed to be wealthy, the Jewish court shames/reviles him and announces to him that it is cruelty to him if he does not support his children, and that he is worse than the desert creatures who have compassion upon the offspring, ut they cannot compel him on this, whether his children are male or female and especially when the sons are young, but the youngest of the young and they are the least of the children of Shesh, the Jewish court forces the father and removes [funds] from his hand, against his will to support his children who are he smallest of the small, both the boys and the girls.
+בכרם – on account that they would sit row by row like a vineyard.
+הבנים ירשו והבנות יזונו (see Tractate Bava Batra, Chapter 9, Mishnah 1 and Tractate Ketubot, Chapter 13, Mishnah 3, where this phrase appears as well) – from the provisions of the Ketubah that the male children will inherit the Ketubah of their mother and the female children will be supported from his (i.e., the father’s) property.
+מת הבנים – the male [children] die, 
+[the daughters] do not inherit the Ketubah of their mother, other than after the death of their father; 
+similarly, the daughters are not supported from the property of the father from the strength of the provisions of the Ketubah other than until after the death of their father.
+
+Mishnah 7
+
+ולא כתב לה כל נכסים כו' חייב – to make all of his property is a surety to her, and he is not able to say, “you don’t have other than the field that is written to you in your Ketubah.
+
+Mishnah 8
+
+ובכהנת – for he cannot uphold her [as his wife] once she is taken captive, for the wife of a Kohen is prohibited to her husband once she is raped, he writes to her, “I will redeem you and return you to your country,” and he is obligated to give her the Ketubah settlement and even though that against his will, he needs to divorce her.
+
+Mishnah 9
+
+אינו רשאי – for he is already obligated to redeem her when she is taken captive.
+חייב לרפאותה – for healing is like food/support.
+רשאי – for he is not obligated to support/feed his divorced wife.
+
+Mishnah 10
+
+יתר על חולקיהום דעם אחוהון – if you die during my life and I betroth you, your children will take your Ketubah after my death when they will come to divide my possessions with the children that I will have from another wife, and the practical difference, for example, is that the Ketubah of this one is greater than that of the other wife, or the children of the other wife are more numerous from the children of this one and it is good for these that they will take the Ketubah of their mother and even if the Ketubot are equivalent for there is not written that the male issue collect, other than from the landed properties, but not from movable properties, and especially where the father left a measure of two of the Ketubot and one Dinar more, then the children inherit the Ketubah of male issue since there remains a place for the inheritance of the Torah for after each one of the children will take the Ketubah of his mother, there remains one Dinar to divide and to inherit the property of their father, but if the father did not leave other than according to the measure of two Ketubot or less than this, they divide the property equally and the Ketubah of male issue is not practiced by them.
+
+Mishnah 11
+
+עד דתתנסבן – until they will become betrothed, and if they became adult women, even though they had not become betrothed, they have no support /food, for we hold that an adult woman has no support.
+
+Mishnah 12
+
+מיגד אלמנותיך – during your widowhood.
+אנשי יהודה כותבין כו' – but the Halakha is not like the men of Judea but rather, all the while that she is not married and she did not claim her Ketubah in the Jewish court, she is supported from her husband and lives in the house that she lived in during the life of her husband, and uses all the utensils that she would use during the life of her husband.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+אף על פי. אם רצה להוסיף אפי' מאה אמה יוסיף (this fragment quotes Tractate Ketubot, Chapter 4, Mishnah 7) – and we don’t say that he is not permitted to in order as to not embarrass whomever that lacks it.
+שלא כתב לה – the supplement from his knowledge/desire, other than on the condition of marrying her.
+והיא כותבת – even though she did not receive [everything], she pardons and writes that she received it.
+רמ"א כו' – and the Halakha is according to Rabbi Meir in his decrees (i.e., that a virgin receives two hundred Zuz and a widow receives 100 Maneh or else it is fornication).
+
+Mishnah 2
+
+נותנין לבתולה – the time to bring her into the canopy from the day that the husband demanded her after he betrothed her to warn her on the mattes the Huppah to prepare her ornaments/possessions.
+לפרנס עצמה – with her ornaments/possessions for twelve months, as it is written (Genesis 24:55): “Let the maiden remain with us some days;” And what are “days” – a year, as it is written (Leviticus 25:29): “[If a man sells a dwelling house in a walled city, I may be redeemed until a year has elapsed since its sale;] the redemption period shall be a year.”
+לפרנס עצמו – the needs of the meal and the Huppah/marriage.
+ולאלמנה שלשים יום – who does not trouble [herself] so much with her ornaments because they are already in her hand.
+ולא נשאו – for the owners delay and since the Tanna/teacher in the first segment taught about her, the end of the Mishnah also teaches about her.
+ואוכלת בתרומה – if he is a Kohen, and she is an Israelite, that from the time that he betrothed her, she consumes the Terumah/Priest’s due from Torah law, as it is written (Leviticus 22:11): “But a person who is a priest’s property by purchase may eat of them.” And this person who is [the priest’s] property by purchase , but the Rabbis decreed upon an Israelite woman who is betrothed to a Kohen should not consume Terumah as a decree lest he offer her a cup to drink in her father’s house and she will give her some to her brothers and her sisters, and when the time arrives and she hasn’t married, she eats from his food, and does not eat in her father’s house, other than if her husband who is a Kohen designates a place and feeds her there, but there is no further decree lest she provide drink from a cup of Terumah to her brothers or to her sisters.
+
+ר' עקיבא אומר מחצה חולין – to eat during her impurity.
+
+Mishnah 3
+
+היבם אינו מאכיל בתרומה – while she is a widow waiting for her brother-in-law to marry or reject her, as it is written (Leviticus 22:11): “But a person who is a priest’s property by purchase [may eat of them],” but this is the purchase of his brother.
+עשתה ששה חדשים בפני הבעל – from these twelve months that are fixed for her from when the husband makes a claim upon her.
+או אפי' כולן בפני הבעל ואחד בפני ביבם – even though that most is in the presence of the husband, inevitably, he is not liable for her support during his life, and the same law applies also if he had been liable during his lifetime, she did not consume once e died, for the property by purchase bursts open, but rather, if all of it was in the presence of the husband, she would consume anyway during his lifetime.
+או כולן בפני היבם – and one does not have to say if all of them were in the presence of the levir.
+זו נשנה ראשונה – that when the time arrives, she eats priest’s due/Terumah.
+אין האשה אוכלת – for we suspect lest there is found in her a defect and she is found to be a foreigner retroactively that his business transaction had been in error. And regarding the “First Mishnah,” lest they find in her a defect and we don’t take into consideration for there is no reason to fear that she would have her brothers and sisters drink it for he sets aside for a place for her; therefore, they permit her to eat Terumah/priest’s due when the time arrives.
+
+Mishnah 4
+
+הרי זו עושה ואוכלת – for they degreed support in place of the work of her hands/her labor (i.e., her wages), therefore she works and consumes according to the words of everyone.
+המותר – he dedicated to the Temple the excess of his wife’s wages, what she does more than what is appropriate for her support and did not dedicate to the Temple her wages themselves.
+ר' מאיר אומר הקדש – for he holds that a person who dedicates something [to the Temple] that did not ever exist, and this is not the Halakha, but rather, the Halakha is according to Rabbi Yohanan ben HaSandlar who stated that it is non-holy/unconsecrated, for a person does not dedicate/sanctify something that never existed.
+
+Mishnah 5
+
+טוחנת – with hand millstones which are small and if they are large millstones, she prepares all the needs of the grinding as for example, she places it in the grain-receiver/hopper and receives the grain.
+הכניסה לו שפחה אחת – money or property in order to purchase one maidservant.
+יושבת בקתדרא – on a resting/lounge chair and she does not go on his errands to here or there and even though she pours for him the cup [for drinks] and makes the bed for him and washes his face, hands and feet, for these labors, they are not performed by a woman other than his wife alone.
+שיעמום – shock/sudden calamity, which is the Aramaic translation of (Deuteronomy 28:28): “and dismay” is and sudden calamity of the heart, and the dispute of Rabbi Eliezer and Rabban Shimon ben Gamaliel regards a woman who is not idle, but rather engages in all sorts of merriment and there is lewdness involved. But there isn’t boredom/shock for there is no boredom but rather with one who sits and gazes/is astonished and is completely idle, and the Halakha is according to Rabbi Eliezer.
+
+Mishnah 6
+
+המדיר את אשתו מתשמיש המטה – aa for example, that he said: the benefit of your sexual intercourse will be forbidden upon me, but the benefit of my sexual intercourse will be forbidden to you; he is not forbidden for he is subjugated to her, as it is written (Exodus 21:10): “he must not withhold her conjugal rights.”
+ב"ש אומרים שתי שבתות – if he took a vow for two weeks, she should wait, for such as we found with a woman who gives birth to a female who is ritually impure for two weeks.
+וב"ה אומרים שבת אחת – for such we have found with a menstruant woman who is ritually impure for seven [days] and we learn something that is frequent. The anger [that a person expresses] over his wife and takes a vow concerning her is something that is frequent, [which we learn] from the menstruant woman something that is frequent, to exclude giving birth which is not all that frequent. But the School of Shammai holds that we learn something that he caused to her. The vow of a man which he causes her to wait/delay from giving birth, which is upon his hand comes upon her, to exclude the menstruant woman that of its own comes to her. And more than one week according to the School of Hillel and two weeks according to the School of Shammai, he should divorce [her] and give [her] the Ketubah settlement, and even if he was a camel driver whose period is thirty days or a sailor whose period is sixth months.
+התלמידים וכו' שלשים יום – and our Mishnah is according to Rabbi Eliezer and the Rabbis dispute it and state even two or three years, and the Halakha is according to the Sages.
+הטיילים – who have no work nor business.
+החמרים – who go out to the villages to bring grain.
+הגמלים – who bring packages on the camels from a place far away.
+הספנים – who go on a voyage to the Great Sea (Mediterranean). He who his beginning was the master of a craft whose period [permitted before he must have sexual relations with his wife] is close and he requested to become the master of a craft whose period is further off, his wife waits for him, except for that of the study of Torah where the woman is unable to wait for her husband who was at leisure ora worker who does not become a Sage.
+
+Mishnah 7
+
+המורדת – from providing sexual relations, but from work, we force her to do work and we don’t judge her as rebellious.
+טרפעיקין – Every half a denar (Quinarius – see Talmud Ketubot 64a) is a weight of forty-eight barley-corns of refined silver according to the weight of three Darkmonim which is called DRAHAS in Arabic, as each Darkmon is sixteen intermediate barley-corns of silver.
+עד כנגד כתובתה – and afterwards he gives her a Jewish bill of divorce and she leaves without the Ketubah settlement but he doesn’t restrain her in order to lessen on the property that fell to her from her father’s house and to cause her to lose out.
+מוסיפין על כתובתה שלשה דינרים – because of the pain that a difficult man that he is prevented from sexual intercourse more than the pain of his wife. Therefore, when she rebels and causes him pain, we decrease her [Ketubah] by seven Denarim, but when he rebels and causes her pain, we don’t increase [the Ketubah] to her other than by three Denarim, and where she rebels, we state in the Gemara (Talmud Ketubot 63b) took a second note and an announcement regarding her shall be made on four consecutive Sabbaths and that then the court shall send her [the following warning]: ‘Be it known to you that even if your Ketubah is for one hundred Maneh, you have forfeited it.’ The same [law is applicable] to a betrothed or married woman and even to a menstruant [and even to a sick woman] and even to one awaiting the decision of the levir. But prior to the announcement, they inform her that they want to make an announcement about her and after the announcement, they inform her that she has already fulfilled the announcement, and if she stood in her rebellion, she would be divorced without her Ketubah settlement.
+
+Mishnah 8
+
+המשרה את אשתו על יד שליש – he gives her support through an administrator and does not eat with him (II Kings 6:23): “And he prepared a lavish feast for them [and, after they had eaten and drunk, he let them go, and they returned to their master. And the Aramean bands stopped invading the Land of Israel];” service.
+לא יפחות לה – in a week.
+לא פסק לה שעורים – double from the wheat, but Rabbi Yishmael, who was near Edom where the barley was the worst.
+דבילה – figs that were tread in a circule and sold by wheat and not by measure.
+מפץ – softer than a matting.
+כפה – one veil.
+ומנעלים ממועד למועד – new shoes for each of the Three Pilgrimage Festivals.
+חדשים – hard for her during the months of sunlight (i.e. heat) because they are hot, and nice for her in the rainy days.
+והשחקים שלה – even when he purchases her new ones because she covers herself with them during the days of her menstruation.
+
+Mishnah 9
+
+נותן לה מעה כסף – in each week for the needs of small things.
+ואוכלת עמו ליל שבת – even though that on all the rest of the days [of the week], he can give her support through a third party if he wants, on Friday night, which is the night of conjugal relations, he is obliged to eat with her.
+מעשה ידיה – athe excess of her handiwork, meaning to say, what she does greater than her support/food.
+שתי – it is hard to wave double of woof and the weight of Judea is double that of the Galilee.
+הכל לפי כבודו – and also according to the custom of the country/province.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+מציאת האשה. וירושתה – if an inheritance fell to her, 
+he (i.e., her husband) enjoys the usufruct during her lifetime and the principal is hers.
+ופגמה – damages for injury that she has [sustained], the diminution of monies that they assess concerning her – how beautiful she was to sell in the marketplace and how much she is worth currently.
+ובזמן שבגלוי – for the shame is his and furthermore, she is repulsive to him and he suffers for her.
+ילקח בהן קרקע והוא אוכל פירות – during her lifetime and he principal is her, when he dies or divorces her but if she dies, she inheris it, and the Halakha is according to Rabbi Yehuda.
+
+Mishnah 2
+
+ומת חתנו – and she fell before the levir [for him to consummate the marriage].
+יכול הוא שיאמר – either remove the shoe or fulfill the role of the levir (i.e., marry your sister-in-law), or give what had been decided or let her sit until her head becomes white (i.e., she becomes old), and even though his brother was an ignoramus and he (who had died) was a Sage, he (i.e., the father-in-law) can say – “to your brother, I would want to give [her], but to you, I would not want to give [her].”
+
+Mishnah 3
+
+והוא פוסק כנגדן ט"ו מנה – they are one thousand Denars [that the woman brings into the marriage], which are ten Maneh, and when the groom comes to accept upon himself and to write in the Ketubah , he writes one third more, which are fifteen Maneh, and if the bride brought in to him discernible Denarim because he profits through them.
+וכנגד השום – if she brought in [to the marriage] clothing and ornaments that require estimation, he agrees to restore one-fifth less, so if he brought in an estimated value of one-thousand Zuz, he doesn’t accept upon himself other than eight hundred, for it the manner of those who come to estimate clothing and the property of the bride to estimate them as greater than their worth in honor of the bride and to make her more beloved to her husband.
+שום במנה ושוה במנה – meaning to say, if they did not estimate the property of the bride and her adornments other than like they are worth in the marketplace.
+אין לי אלא מנה – they should not write into the document of the Ketubah other than a Man as they have estimated.
+שום במנה היא נותנת שלשים ואחד סלע ודינר – the estimation that he accepts her for a Maneh that they told him, write “Maneh” in the Ketubah and she shall bring in an estimation of a Maneh. They must place it in the house of the wedding ceremony thirty one Selah and a Sinar which is a Maneh and a fifth larger.
+ובארבע מאות – the estimated value that the groom accepts upon himself to write four hundred [in the Ketubah], she gives five hundred according to the valuation of those designated/appointed.
+וכשחתן פוסק וכו' – and if they estimated first and she brought in to him whether a small or a large valuation, he writes into the document one-fifth less.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+המשיא את היתומה – collectors/managers of charity.
+אם יש בכיס – of charity.
+
+Mishnah 6
+
+מה שראוי ליתן לה – one tenth of the property.
+אם השיא – the father, during his lifetime.
+[married off the first daughter], he should give, etc. (i.e., to the second what the first received), whether it is less than one tenth or whether it is more. And the Halakha is according to Rabbi Yehuda, for we go after the approximate mental assessment of the father. But if it is impossible to stand by the approximate mental assessment of the father, we give her one-tenth of his possessions as they are found now at the time of her wedding from his immovable (i.e. landed) possessions, but from movable possessions, she does not receive one-tenth. And there are those according to the one who states that in this time, from movable [possessions] she also has one-tenth. But if she married and she did not claim from the heirs, she claims after she got married and we don’t say that she resigned her claim regarding them. And especially, when she was supported from the property of her father but if the heirs stopped from giving her support, [she resigned her claim unless she derived benefit] but if she was an adult woman, she has no support from the property of her father and she resigned her claim regarding the heirs and she is not able to claim further, and even if she was supported from their property.
+
+Mishnah 7
+
+המשליש מעות לבתו – He [i.e., the father] transferred money in the hands of a third-party for the needs of his daughter to purchase for her a field or a dowry when she gets married.
+
+יעשה שליש כו' – he should purchase/acquire the field and we don’t listen to her for it is a Mitzvah to fulfill the words of the dead person.
+וכי אינה אלא שדה – meaning to say, even if the field was already acquired and she wants to sell, she can sell it; therefore we listen to her. And the dispute of Rabbi Yosi and Rabbi Meir is specifically with regard to an adult woman from betrothal. For is she had already gotten married, everyone states that we listen to her, and with a minor also, Rabbi Yosi admits that there is nothing in the actions a minor at all, and we don’t listen to her. And the Halakha is according to Rabbi Meir.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+המדיר את אשתו מליהנות לו – on the benefit of sexual relations, this vow does not take effect because he is subjugated to her and he doesn’t have the power to cancel his obligation of his subjugation and on the benefit of food, even though he is subjugated to her, we find that the vow exists such as we supply her handiwork for her food. And in the Gemara (Talmud Ketubot 70b), it raises a question: if so, why should he appoint an administrator? And it answers – such as the case that we don’t supply the things that she was accustomed to in her father’s house and for this alone, he should appoint an administrator who will provide for her and not that he sill appoint an agent to support her, for the agent of a person is like that person, but rather, he says, all who support does not cause loss.
+יתר מכן יוציא ויתן כתובה – for up to thirty days, people don’t listen and there is no disgrace. More than thirty days, people here and there is disgrace.
+בישראל – if he is an Israelite (as opposed to being a Kohen), he can restore his divorced wife.
+ובכהנת – for if he disvorces her, he is not able to restore her [as his wife], the Rabbis hive him more time, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+אחד מכל הפירות – such as for example, she said, “I take a vow against consuming this produce,” and it is fulfilled for her.
+ר' יהודה אומר כו' – and the Halakha is not according to him.
+
+Mishnah 3
+
+שלא תתקשט באחד מכל המינים – [for she said]: “I take a vow that this shame be upon me and he fulfilled it for her.
+בעניות שלא נתן קצבה לדבר – until when/how long was it prohibited to her, he should divorce her and give her the Ketubah settlement, but if he set a limit, she should wait until that time, and what is that limit? Twelve months.
+ובעשירות שלשים יום – for it is the case that an important woman benefits from the scent of her adornments for thirty days and this one will benefit from the scent of the adornments that she was adorned with prior to the vow thirty days, and the Halakha is according to Rabbi Yosi.
+
+Mishnah 4
+
+רגל אחד יקיים שלשה יוציא ויתן כתובה – This Mishnah, we explain it in the Gemara (Talmud Ketubot 71b) as such: [one] Festival he should uphold the marriage. When is this said? With an Israelite woman but with the daughter of a Kohen, two months he should uphold the marriage and three [months], he should divorce her and grant her the Ketubah settlement but our Mishnah is according to Rabbi Yehuda who disputes [regarding the marriage] of an Israelite to a daughter of a Kohen, but the Halakha is not according to him.
+
+Mishnah 5
+
+שנועל בפניה – the door of joy and the removal of sorrow, and to the house of mourning, he locks it (i.e., the door) in her face, for tomorrow she may die, and no one will eulogize her.
+דבר אחר מחמת – as for example, that under the presumption that lawless human beings are found there.
+שתאמרי לפלוני וכו' – things of degradation/disgrace.
+שתהא ממלאה ומערה לאשפה – there are those who interpret that after she has sexual intercourse and her womb is filled with semen, it would shake it out in order that the seed won’t be absorbed and she will become pregnant. And there are those who interpret that she will fill ten pitches of water and she will pour them out to the ground, because she appears as a women suspected of infidelity by her husband.
+
+Mishnah 6
+
+מאכילתו שאינו מעושר – and it was not known to him until after she fed him, such as for example, tat she said to him: So-and-so, a Kohen prepared for me the heap [of grain] and left; he asked him and it was found to be a lie.
+ומשמשתו נדה – as for example, when she was presumed to be a menstruant woman/Niddah in his neighborhood when they saw her dress in the clothing of menstruant woman and to her husband she said, “I am ritually pure.”
+ולא קוצה לה חלה – that she said to him: So-and-so prepared for me the dough and they asked him and it was found that to be a lie.
+וטווה בשור – and she shows her arms to people.
+ומדברת עם בני אדם – playing with the boys.
+ומקללת יולדיו בפניו – she curses and blasphemes the father of her husband in the presence of her husband.
+הקולנית – she claims sexual intercourse in a loud voice until her neighbors hear her, and all of these require witnesses and warning to cause them to lose their Ketubah settlements, and they don’t have neither the Ketubah nor the supplement and they don’t take anything other than their outworn garments that exist alone.
+
+Mishnah 7
+
+שאין עליה נדרים ונמצאו עליה נדרים – on which vows did they say that she should not eat meat and not drink wine and not adorn herself in colorful clothing, but in the rest of the vows, she is betrothed/sanctified.
+כל המומין הפוסלין בכהנים – with regard to first-born he counts them, and they added to them with regard to women: sweat, and bad breath or bad smell in another place in body. And warts that have in them hair, whether small or large when it is corresponding to her face or in the case where it is underneath the covering that on her head, for sometimes it is seen and sometimes it is not seen for if she is in a revealed place at all times, he sees it and is appeased, but if the wart has no hair, it is not a blemish until it as a large as an Issar. And her voice is thick and different from the voice of other women, and the dog bit her and made in the place of the bite became scarred (see Talmud Ketubot 75a), meaning to say, causing it to shrink like wounds by fire. And her breasts are larger than her neighbors by a handbreadth and just as the breasts are distant from one another until there is a and-breadth between each breast. These are blemishes in women and even though they are not [viewed as] blemishes in Kohanim.
+
+Mishnah 8
+
+האב צריך להביא ראיה – if he comes to claim her Ketubah from the betrothal, from this that he (i.e., the husband) refuses to take her, he (i.e., the father) needs to bring proof that after she became betrothed, she had blemishes. And even though there is for a woman a presumption regarding her body, for since, these blemishes were found in the domain of her father. And one can say here that they were prior to betrothal, and therefore, if he didn’t bring proof, the husband is believed.
+נכנסה לרשות הבעל – she married and now comes to divorce her without a Ketubah on account of the blemishes in her. It is upon him to bring proof that prior to her becoming betrothed she had these blemishes, for since these blemishes were not found other than in his domain (i.e., of the husband), we say that here they were found, here they were. But after she got married, they came to her and his field was flooded (see Mishnah Ketubot, Chapter 1, Mishnah 6).
+אינו יכול לטון – for he knew and was appeased.
+
+Mishnah 9
+
+שנולדו בו מומין – from when he married her.
+מומין גדולים – his eye became blinded, his hand was mutilated, his leg was broken, but the Halakha is not according to Rabban Shimon ben Gamaliel and even with large blemishes, we don’t force him to divorce [her].
+
+Mishnah 10
+
+מוכה שחין – a leper/Metzora.
+בעל פוליפוס – the smell of the nose.
+והמקמץ – who collects the feces of dogs.
+והמצרף נחשת – cuts off the copper from the place where he finds it from the land and it smells badly.
+והבורסי – dresses hides.
+מפני שממיקתו – makes it loathsome. It is the language of (Zechariah 14:12): “Their flesh shall rot away,” and the Halakha is according to the Sages.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+האשה. עד שלא תתארס – and she became betrothed.
+ב"ש אומרים תמכור – while she is betrothed, but not from when she gets married.
+הואיל וזכה באשה – that she is his betrothed,
+should he not take possession of her property, in astonishment.
+על החדשים – [inheritance] that fell/came to her from when she got married, we are confounded: What did the Sages see to state that if she sold them or gave them away, the husband removes [them] from the hand of those who bought the property, but rather, that you burden us with property that fell/came to her while she was still betrothed meaning to say, that if she sold it, her sale is void, because the husband took possession of them.
+
+Mishnah 2
+
+נכסים ידועים לבעל ונכסים שאינן ידועים – there are those who interpret “known property” from land, and that which is “not known [property]” as movable property and there are those who state that both (i.e., landed property and movable possessions) are known and these are the ones that are not known: all [the while] that she sits/dwells here and property fell/came to her abroad. And the Halakhic decision is that whether [we are speaking of] property that fell/came to her until she had become betrothed, or whether they fell/came to her from after she was betrothed, if she sold them after she got married, the husband removes [them] from the hand of the purchaser – the usufruct during her lifetime and the body of the land after her death. And the Halakha is according to Rabbi Shimon who divides between property that is known to the husband to possessions which are not known.
+
+Mishnah 3
+
+שמין אותן – for he (i.e., Rabbi Meir) holds that what grew in his domain, they are usufruct, and what didn’t grow in his domain, they are the principal; therefore, what that the monetary [value] of the land is expensive now for this produce, it is principal, and he needs to give her the money and purchase with them land and he eats its usufruct.
+וחכמים אומרים – even those that did not grow in his domain, the status of usufruct has been given to them for since that the land belongs to her, and Halakha is according to the Sages.
+
+Mishnah 4
+
+ביציאתה – if he comes to divorce her.
+פירות המחוברים לקרקע בכניסתה שלו – meaning to say, at the time of their falling/coming [into inheritance] they are his (i.e., the husband’s) according to the words of the Sages, but there is a difference between the Sages and Rabbi Shimon regarding produce that was attached [to the ground] at the time of her going forth [from the marriage; i.e., divorce}, but the Sages do not speak of them and they don’t hold [this way] regarding that that Rabbi Shimon stated, that when she went forth [from the marriage because of divorce], whatever grew in his domain is his, but the Halakha is according to Rabbi Shimon.
+
+Mishnah 5
+
+רבן שמעון בן גמליאל אומר לא תמכור – she can prevent/detain it and the Halakha is according to him.
+רבי יהודה אומר לא תמכור – and the Halakha is according to him.
+קימעא – a small amount and even just a little bit.
+ישבע במה הוציא ויטול – and this oath is similar to the Torah and these words [regard] that there was improvement/gain corresponding to the [financial] outlay or more, but if the outlay was greater than the improvement/gain, he should take the oath of the Torah that he made an outlay corresponding to the improvement/gain, and he should take corresponding to the improvement/gain and the rest he loses. And all of this [occurs] when the husband divorced her. But if she rebelled, whether the husband consumed or whether he did not consume, he should take an oath how much he spent and take corresponding to the improvement/gain and in property of mort-main, all the improvement/gain belongs to the husband, for we say, that if he increased [his outlay], he increased for himself.
+
+Mishnah 6
+
+שנפלו לה נכסים – from her father’s house/estate while she is still a woman awaiting levirate marriage with her dead husband’s brother.
+מה יעשו בכתובתה – [whether it is] a Maneh, or two-hundred and the supplement and the dowry that she brought in to him, go in with her [when she gets married], and when she goes out from her husband (i.e., gets divorced), go out with her and he has accepted upon himself surety (which may be resorted to in case of non-payment).
+ובנכסים הנכנסין והיוצאין – usufruct that when she enters [into marriage], they enter with her and when she leaves from her husband, they leave with her.
+בית שמאי אומרים יחלוקו יורשי הבעל עם יורשי האב – for she was doubtfully married to the levir and he takes possession of one half of her inheritance from doubt.
+נכסים בחזקתן – the mort-main property are in their legal status/presumption and it is not explained in the possession of whom - if it is in the possession of the heirs of the husband, for since surety/property that may be resorted to in the event of non-payment is upon him or if [it is in the possession of] the heirs of the wife, which were hers, and in the fourth chapter of [Tractate] Yevamot (Mishnah 3), you will find this Mishnah.
+
+Mishnah 7
+
+ילקח בהן קרקע – because her Ketubah is based upon the property of her first husband; therefore, the property of the dead is surety for her Ketubah but the levir eats from the usufruct and if he performs levirate marriage with her, and [and holds] that movable possessions are mortgaged to the Ketubah.
+שמין אותם – all that grew in the domain of the dead [brother] is surety to the Ketubah.
+וחכמים אומרים פירות המחוברים לקרקע שלו – In the Gemara (Tractate Ketubot 82a) it raises the question: but aren’t all his landed property a surety and a pledge for her Ketubah? And it answers (in the words of Resh Lakish): Read, “belongs to her” (the Sages’ dispute is limited to detached produce and money which, they maintain, as movables and not pledged to the Ketubah).
+כל הקודם זכה – for they hold that movables are not mortgaged to the Ketubah other than if she took hold of them and we require from the lifetime of the husband is the taking hold/possession and the same law applies regarding money, for is the difference of money from detached produce, and the Halakha is according to the Sages.
+הרי היא כאשתו – for when he divorces her with a Jewish bill of divorce and restores her [as his wife], and we don’t speak about (Deuteronomy 25:5): “and perform the levir’s duty,” the All-Merciful said, and still the first levirate marriages are upon her and a Jewish bill of divorce is not sufficient for her, and that is so, that she was divorced, we would say that it a Mitzvah that the All-Merciful cast upon her that when she performs it and established upon her the prohibition of the wife of a brother , and he cannot bring her back, this comes to teach us that the All-Merciful stated (Deuteronomy 25:5): “he shall take her as his wife and perform the levir’s duty.” Since he took her, she is like his wife.
+
+Mishnah 8
+
+כל נכסיו – that he inherited from his brothers is surety for her Ketubah.
+גירשה אין לה אלא כתובה – but all the while that he did not divorce [her], all of his proerpty is mortgaged to her.
+הרי היא ככל הנשים – for a person who divorces his wife and restored her [as his wife In remarriage] on the condition of her first Ketubah he has remarried her and it is necessary to teach us that regarding the widow of a brother who died without issue that she should not say that she is his wife, for he wrote for her a Ketubah from his money, but his widow of a brother who died without issue, who is not his, he wrote for her other than the property of her first husband, which were pledged and surety when he divorced her and restored her [as his wife]. I might sya this is her Ketubah from her. This comes to teach us that this is not the case.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+הכותב לאשתו דין ודברים אין לי בנכסיך – while she still is betrothed, he (i.e., the future husband) writes her: “When you marry me, I have [no] claims whatsoever on your property,” even though they were not acquired from him , she an sell them and give them and her sale is valid , for an inheritance that comes to a person of from another place, a man may make a condition upon her that she will not inherit it, and if they acquired I from her, even after she has married, her sale is valid, but he consumes the usufruct, and if she dies, he inherits her, for that is the implication of: “I have no claims on your property,” but their usufruct, I have a claim and as long as they are your property while you are alive, I have no claim on them – but after death, I have a claim on them.
+רבי יהודה אומר לעולם הוא אוכל פירי פירות – In the Gemara (Tractate Ketubot 83b), it explains what is usufruct and what is usufruct of the usufruct (i.e., produce vs. yield of the produce)? If she brought in [to the marriage] land and it produced fruit/usufruct, these are usufruct. If he sold these fruits/usufruct and purchased with them fields and they produced fruit/usufruct, these are yield of the produce/usufruct of the usufruct. And when he said to her, I have no claim against your property and their usufruct alone, he can consume the usufruct of the usufruct , according to the words of Rabbi Yehuda, he did not remove himself other than from the usufruct/produce alone and the Halakha is according to Rabbi Yehuda.
+רשב"ג אומר אם מתה יירשנה מפני שמתנה על מה שכתוב בתורה – as it is written (Numbers 27:11): “[If his father had no brothers, you shall assign his property to his nearest relative in his own clan,] and he shall inherit it.” From here [we learn] that the husband inherits his wife, but the final result of the matter is that the inheriting of wife by her husband is not from the Torah, but rather from the Rabbis, and the Biblical verse is a mere support, but nevertheless, the Halakha is according to Rabban Shimon ben Gamaliel not because it makes a condition against what is written in the Torah, but rather because the Sages made it stringent measure for the protection of the law (i.e., the Written Torah).
+
+Mishnah 2
+
+ינתנו לכושל שבהן – there are those who interpret it as one whose promissory note was postdated (which is not disqualified necessarily by the Sages, provided that the lender was willing to accept it – as it presents no opportunity for defrauding other creditors) which is the weakest and with legal disadvantage of them all, for he cannot seize properties for a debt that precede it, and there are those who interpret that is for the Ketubah of a wife and it is called weak, and it is not her manner to return after the property of the dead and to request where he has land like the man. And even tough movables of orphans are not mortgaged to the creditor nor to the Ketubah of a woman, here, where they are not in their domain, he leaves them, Rabbi Tarfon holds that we remove them from the hand of the borrower or from the hand of the one holding the deposit and give them to creditor and for the Ketubah.
+ינתנו ליורשים – possession does not take effect.
+שכולן צריכין שבועה – for a person who comes to collect from the property of orphans, he should not collect without an oath, and all the while that they did not take an oath, we don’t known if they have anything against him; therefore, when the dead person dies, he orphans took possession of them and they are in their domain.
+
+Mishnah 3
+
+כל הקודם בהם זכה – if the heirs came earlier, they take possession and we don’t remove it from their hands for orphans’ movables are not mortgaged to a creditor or for a Ketubah. If one of them – the wife or the lender he takes possession, [for Rabbi] Tarfon holds that taking possession after death has legal effect.
+זכתה אשה יותר על כתובתה – if she got there ealier and took hold of it and it has more than [the value of] the Ketubah or the creditor arrived first and seized it and there is more than the lien [due him].
+המותר – should be given to the weakest. This owner of the document whose had is at a disadvantage, if it were to come into the hand of the orphans, furthermore, he cannot remove it from them – neither the wife nor the creditor. But nowadays, we have the practice in all Jewish courts throughout Israel that possessions of the orphans are mortgaged to the creditor; a person who died and left movables, and he had on them a creditor and the Ketubah of a wife , all who comes first gained possession, whether the creditor was early or whether the creditor was later, for there is no antecedent with regard to movables. But if none of them came early, they divide the movables between themselves , as we state further on in Chapter [Ten, Mishnah 2) “He who was married.”
+
+Mishnah 4
+
+חנונית – to sell and to buy in the store
+אפוטרופא – to deal with his money and engage in business.
+משביעה כל זמן שירצה – an oath like that of the Torah on a claim of perhaps, and he is able to assess her that she did not make a fraudulent representation/overcharging regarding her spindle and her dough.
+... but the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 5
+
+משביע הוא את יורשיה – if he divorced her or she died and her heirs claim from him her Ketubah, they take the oath of heirs that she did not deposit anything with us at the time of death nor say to us anything before then and we did not find among her documents that the document of her Ketubah had been paid off.
+ואת הבאים ברשותה – if she sold her Ketubah to others and she was divorced or died and the purchaser of mortgaged property claim her Ketubah, even they are bound to swear the oath of heirs.
+אבל יורשיו משביעין אותה – if she became a widow and he or her heirs collect money from the orphans, they require an oath, for they are not exempted other than from him, if she collects her Ketubah settlement during his lifetime.
+לבאין ברשותי – if I sell my property and you come to collect from the bought properties.
+
+Mishnah 6
+
+והלכה מקבר מעלה – this one who exempted her husband from the oath.
+לבית אביה – who did not engaged further in property.
+אין היורשים משביעין אותה – with what she had engaged in between death and the burial for if the heirs are able to cause her to take an oath on this while she needs to bring witnesses in what she is selling and buying for the needs of the burial of the dead, the dead body will be delayed [from being buried] and will be disgraced.
+על העתיד לבוא – she did not delay in her hands at all from the business that was done by the guardian upon him after the burial of her husband and he did not benefit from his exemption, for the property belongs to the orphans.
+על שעבר – on the business that was during the lifetime of her husband.
+
+Mishnah 7
+
+לא תפרע אלא בשבועה – a person who collects payment from his colleague is not exacting to pay attention of what he has collected and this since he was paid in part, it is possible that he was paid in full, and the Rabbis placed upon him an oath in order that he pay special attention.
+עד אחד מעיד שהיא פרועה לא תפרע אלא בשבועה – it is the ordinance of the Sages in order to appease the mind of the owner and these oaths, even though they are the ordinance of the Sages, they are not other than like that of the Torah, in seizing an object for all of the oaths that the Sages ordained are like those of the Torah.
+מנכסים משועבדים – because if he would collect from the borrower himself, the borrower would claim: “swear to me that I have not paid you,” we cause him to take an oath and we make a claim because of the mortgaged properties, for perhaps, if you had collected the borrower, he would claim against you: “swear to me that I have not paid you and you require that I should also take an oath now.”
+
+Mishnah 8
+
+רבי שמעון – This [statement] refers to what is above (see Mishnah 4), referring to the Rabbis who stated that a person sets up his wife as a storekeeper or appointed her as a guardian, he may impose upon her an oath [that she has not misappropriated any of his property any time that he wants, and if he wrote her: “I don’t nor do my heirs have a vow or an oath against you,” the heirs cannot cause her to take an oath. And he comes to dispute and state that whenever she claims her Ketubah, the heirs force her to take an oath and even if he wrote her that neither he nor his heirs have on her a vow or an oath, if she does not claim her Ketubah, the heirs cannot force her to take an oath on being a guardian during the lifetime of her husband, and even if he did not exempt her from the oath, for Rabbi Eliezer and his dispute (even on her spindle and on her dough, they may force her to take an oath) that we stated above (see the end of Mishnah 4), that we force her to take an oath whenever he wants, and the Halakha is not according to Rabbi Shimon.
+
+Mishnah 9
+
+הוציאה גט ואין עמו כתובה – in a place where they don’t write a Ketubah, and they rely upon the stipulation of the Jewish court.
+גובה כתובתה – for it is a stipulation of the Ketubah is an act of the Jewish court and all acts of the Jewish court are like one that holds a document. And specifically, one that is a Maneh or two hundred [Zuz] is collected, but the supplement has no testimony that she should remove the document of the Ketubah.
+פרוזבול – Hillel ordained Prozbul in order that the seventh year would not cancel [a debt] forhe would transfer his documents to the Jewish court which would collect from the borrower his obligation all the while that he would make a claim against him, for now we do not call him (Deuteronomy 15:2): “he shall not dun [his fellow or kinsman, for the remission proclaimed is of the LORD],” for he does not claim anything but rather, the Jewish court makes a claim against him.
+הרי אלו א יפרעו – we suspect lest her Ketubah [settlement] was already collected, and [regarding Prozbul] the seventh year caused the release from debt.
+מן הסכנה – that the heathens decreed against [performance of] the commandments, and they were afraid to keep their Jewish bills of divorce and when she would receive it, she would burn it and similar with their Prozbul documents.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+מי שהיה. יורשי הראשונה קודמם ליורשי השניה – if his wives died after him until they did not have sufficient time to collect [their Ketubah settlement].
+שניה ויורשיה קודמים – that she is a creditor and the inheritors of the first wife come to inherit from their father, according to the Ketubah “male issue,” for we are inheritors, it is taught in the Mishnah. Therefore, they pay the obligation first and what remains they shall succeed to the dowry, therefore, we pay the obligation first and what remains, they inherit, and specifically when the second [wife] took an oath on her Ketubah, then she or her heirs take her Ketubah. But if she died after her husband passed away, and she did not take an oath on her Ketubah, her heirs do not take anything from her Ketubah for we hold that a person does not bequeath an oath to his children, meaning to say, money that a person doesn’t take possession of other than through an oath, and if he dies prior to his taking an oath, that money a man cannot bequeath to his children.
+
+Mishnah 2
+
+ויתומים מבקשים כתובת אמן – since the Ketubah [of] their mother was greater than that of the other, and her children say that the Ketubah of the male issue is taken, and similarly you (the children of the other wife) and the rest we will divide.
+חולקים בשוה – like the rest of all the inheritances and they don’t take the Ketubah of male issue.
+אם אמרו יתומים – the children of the larger Ketubah.
+הרי אנו מעלין על נכסי אבינו – we reckon their funds upon us to receive them as of a higher price in order that there will an additional Denar and they take the Ketubah of their mother.
+
+Mishnah 3
+
+היו שם נכסים בראוי – as for example, merchandise that is in the hands of others or a loan.
+אינן כבמוחזק – they are not considered to be as if they are in possession in his hand and there is here and there is an excess of a Denar.
+שאין להם אחריות – movable possessions.
+שיש להם אחריות – land/property and the Halakha is according to Rabbi Shimon and even at this time where we have the practice that movable property of the orphans is mortgaged to the creditor, the Ketubah of male issue is not practiced with movable possessions, but only with land/property.
+
+Mishnah 4
+
+של זו מנה ושל זו מאתים כו' – and the [Ketubot of the] three of them were signed on one day, for if it were on three [separate] days, the earliest one with a document comes first in collection, or if he didn’t leave anything other than movable possessions, for there is no law of precedence in movable possessions.
+חולקות בשוה – for the power of them three of them similar with the hypothecary obligation of the Maneh and for all of them there is a Maneh.
+היו שם מאתים – there isn’t for the person who has hypothecary obligation for a Maneh other than a Maneh, but the second Maneh there is no hypothecary obligation for a document of the owner of the Maneh.
+של מנה נוטלת חמשיםי – In the Gemara (Talmud Ketubot 93a), the question is raised that one-third of a Maneh was appropriate to be taken, and how does she take “fifty” which is one-half of a Maneh and it answers that the our Mishnah is speaking about when the owner of the two hundred said to the owner of the Maneh: I have no claim and I don’t have anything to do with the Maneh that is subjugated to you, and your portion will not be reduced on my account; therefore, she and the owner of the three hundred divide it, and because the portion of owner of the two hundred was not given to the owner of the portion of the Maneh as a gift, but rather she said to her that she would not quarrel with her, and because of her, her portion would not be reduced after the owner of the Maneh took fifty, there remained the merit of the owner of the “two hundred” as equal with the merit of the owner of the “three hundred,” and each of them take three golden Denarim, which are seventy five silver Denarim as every golden Denare is twenty-five silver Denarim.
+היו שם שלש מאות – the first Maneh is subjugated to everyone and the second is to the owner of the “two hundred” and to the owner of the “three hundred,” and the third to the owner of the “three hundred” alone.
+של מנה נוטלת חמשים ושל מאתים מנה – such as the example where the owner of three hundred said to the owner of the Maneh and to the owner of the “two hundred”: “I have no claim against you with the Maneh.” Therefore, the first Maneh the owner of the “two hundred” and the owner of the Maneh divide; it is found that the owner of the Maneh takes “fifty” and the second Maneh, the owners of the “two hundred” and the “three hundred”; it is found that the owner of “two hundred” takes a Maneh – fifty that was divided from the first Mnaeh with the owner of the Maneh and fifty from the second Maneh that she divided with the owner of the “three-hundred,” and third Maneh – the owner of the “three hundred” takes it all; it is found that she takes six golden Denars which a Maneh and one-half of the entire third Maneh that remains to her and one-half of the Maneh that she divided with the owner of the “two hundred.” And in the Gemara (Talmud Ketubot 93a) reaches the conclusion that our Mishnah is [according to] Rabbi Natan and is not the Halakha, for Rabbi [Yehuda HaNasi] sai: I do not approve (literally, “see”) of Rabbi Natan’s views in these cases for [the three wives] take equal shares, for since all of his landed property is pledged to the Ketubah, all three of the Manehs are subjugated to the owner of the Maneh like the rest of her colleagues until she collects all of the Ketubah settlement; therefore, they divide it equally, and as such, the owner of the Maneh takes like the owner of the “two hundred and the “three hundred.” But the three who put their money into a single purse, this one of Maneh, and that one of “two hundred” and the other of “three hundred,” the profit in their monies that was grew in value, they take a Denar – for each one takes according to his funds. And specifically, when they grew in value as a result of the monies themselves, such as the coinage changed or they added to it or subtracted from it, then they divide the prophet or the loss according to the money, but if they purchased goods from the monies that they placed into the purse and they earned in value through the goods or lost, they do not divide the gain or the loss other than according to the number of partners, not according to the money and as such they take in the loss and/or in the gain – whomever placed in a small amount of money in the purse is like that individual that placed a lot of money, if they not make a condition from the beginning that they would divide it according to thej money. And such is how they judge in all the Jewish courts.
+
+Mishnah 5
+
+הראשונה קודמת לשניה – hers whose time of her Ketubah precedes that of the second, whose time is later, and similarly for all of them.
+הראשונה נשבעת לשניה – if the second [wife] claims: “swear to me that you have not collected from my husband anything, for perhaps there will not remain for me from what I will collect my Ketubah and even the third [wife] will claim the same thing to the second [wife] and the fourth [wife] to the third, but the fourth collects without an oath as for example if there is no heir or another creditor who will make her take an oath.
+בן ננס אומר כו' – the disagreement of the first Tanna and Ben Nanos is explained in the Gemara (Talmud Ketubot 94a) as in the case where there is found one field from these field that the first three wives have collected which is not his, and it was known that he stole it, and eventually that its owners will come and take it and when the fourth [wife] comes to collect her Ketubah settlement from the fourth field, this one comes and says to her: “tomorrow the person who had been robbed will come and take his field; it is my desire that you will take an oath that you have not collected your Ketubah during the lifetime of the husband”; the First Tanna/teacher holds that the creditor of a later date who came early and collected, what he had collected, he did not collect; therefore, why should she take an oath if the person who was robbed will come and snatch it from this one. Let her return to the fourth [wife] and take from her what she collected, and hence the fourth [wife] would be a creditor of a later date. And Ben Nanos holds that a creditor o a later date who came early and collected what he collected, he has collected, and if she (i.e. the wife who came early) takes possession of this, the third [wife] cannot return to her, and therefore, takes an oath to her that she did not collect anything from the property of her husband and the Halakha is according to the First Tanna/teacher. Of itself, we learn that if she did not take hold of movable property, that she must take an oath, according to everyone’s opinion since there is no precedence as regards to movable property and what she collected, she collected.
+
+Mishnah 6
+
+וכתבה ראשונה ללוקח וכו' – as, for example when they purchased it from her hand, and in the Gemara (Talmud Ketubot 95a) it raises the question: Could she not say: “I merely wished to oblige my husband (i.e., her purchase was not to be taken seriously)? And it responds, as for example, that the husband sold this field [of his wife] to another man prior to that one, and the wife did not want to endorse it for this one, but she endorsed it for the other, and if it is that it is acting [in a manner that is] obliging to her husband, she would have endorsed the first [sale].
+פשרה – adjustment/compromise; not everything to this one, nor everything to that one, and the language of “tepid,” – not hot nor cold.
+וכן ב"ח – and two mortgaged properties. Reuven has a claim against Shimon for a Maneh, and he has two fields and sold them to two people – to this one for fifty and to that one for fifty, and the creditor wrote to the second purchaser: “I have nothing against you.” The creditor takes from the hand of the first, for he is not able to say to say to him: “I left you a place that you can collect from him, for his debt corresponds to both, and the first purchaser removes from the hand of the second, and the creditor returns and removes even that from the first, and the second purchaser from the creditor and goes back in turn until they make a compromise.
+וכן אשה בעלת חוב – she had her Ketubah on her husband, and he sold his two fields to two [different] people but neither of the two had other than up to her Ketubah, and she wrote to the second [purchaser]: “I have no claim against you and nothing to do with you.” The woman removes from the first purchaser and he removes it from the hand of the second [and the woman from the first] and the second from the woman and the first purchaser from the hand of the second and it goes back in turn [until they make a compromise].
+
+Chapter 11
+
+
+
+Mishnah 1
+
+אלה ניזונת מנכסי יתומין – whether land or movables, for it is the condition of the Jewish marriage contract: “And you will dwell in my house and be supported from my property.”
+ואין חייבין בקבורתה – for the husband is liable in her burial in place of her inheritance, and now those who inherit her collect her Ketubah settlement from those who inherit the husband – and they would bury her and of itself, we learn that if she died, and did not take an oath about her Ketubah, for now, her heirs do not collect her Ketubah, and it is placed upon the husband’s heirs to bury her.
+
+Mishnah 2
+
+בין מן האירוסין – for she has no support/food and sells [it] for her Ketubah settlement.
+בין מן הנשואין – which she sells for support/food.
+מוכרת שלא בבית דין – meaning to say, that is not in a Jewish court of specialists/experts, but nonetheless, she needs to sell in the presence of three who would be expert in estimation of the land.
+רבי שמעון אומר מן הנשואין – that she sells for food, selling not before a Jewish court for it is impossible to her to be sitting [and suffering] until she they would obligate for her a Jewish court. But from the betrothal, where here sale is not for anything other than the Ketubah, she does not sell it other than in a Jewish court, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+מכרה כתובתה – a Maneh [out of] two hundred, 
+she cannot sell the rest. The supplement [is not sold] other than in a Jewish court, and our Mishnah is according to Rabbi Shimon who said: she does not sell when not in a Jewish court other than for food, and this, since she has collected part of her Ketubah settlement, she lacks food/support.
+וחכמים אומרים מוכרת – for the Ketubah even for periods of time and even though this is the case, she sells it in the meanwhile for food/support that she has not lost her support/food and even though she collected part of her Ketubah settlement.
+וכותבת – in the document of sale that I sold them for food/support.
+וגרושה לא תמכור – her Ketubah other than before a Jewish court. What is the reason? The Rabbis stated that a widow whether from betrothal or from marriage sells not in the presence of a Jewish court because no man wants that his wife should be despised in a Jewish court and this is the case since she is a divorcee and he doesn’t care, but the Halakha is according to the Sages that a woman sells whether for her Ketubah settlement or for food/support not in the presence of the Jewish court of specialists and even if she had received part of her Ketubah settlement, she sells for food/support until she receives all of her Ketubah settlement and when she sells, whether for her Ketubah or for food/support, she needs an oath and does not require announcement.
+
+Mishnah 4
+
+שוה מאתים במנה נתקבלה כתובתה – for we tell her “you have suffered loss/ruin and that which is worth a Maneh [that was sold] for two hundred, even though it gained in value, one cannot say: “I will make a profit for a person who sends his agent to the market to do business and he purchased it cheaply, everything goes to the owner of the money and we don’t hear from here other than regarding a thing that has no limit such as the case of land whose manner is for it to be sold through mere sight/estimate – this one for less and that one for more, but a thing that has a limit and the agent purchased it for less, the law is not made clear to us from this and becomes fit for something remarkable for they argued about it and the conclusion is according to [what] appears to us that the agent and the person sending the agent are arguing about.
+מכרה בטל – that same Denar, she does not have permission to sell, it is found that the entire sale is in error, for it took place at one time.
+לעולם מכרה קיים – and she should return the Denar to the inheritors for what loss did she cause them? Until it would be a fraudulent representation in order that if it were no overreaching, the field would remain worth nine Kabim which is the measure of the field, 
+and in the garden within one-half of Kab which is the measure of a garden. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 5
+
+אגרת בקורת – an announcement that through this announcement, people inspect her and in this, the First Tanna/teacher agrees with Rabban Gamaliel and the Halakha is according to the First Tanna.
+
+Mishnah 6
+
+השנייה – incest of second degree which is from the enactments of the Soferim.
+אין להם כתובה – [worth] a Maneh or two hundred. She refuses because she leaves on her own. The second decree [incest] is fined by the Rabbis because she persuades him to marry her and she doesn’t lose anything in her marriage, for she is not made ritually invalid through them and her offspring is ritually valid. A sterile woman/incapable of conception [does not receive her Ketubah] because it is a business transaction in error.
+ולא פירות – the usufruct that the husband consumed we don’t remove from him.
+ולא מזונות – an example such as if she borrowed and consumed while still under him (i.e., his domain) and afterwards, refused [to be married to him], the husband is not liable for her support while she is under him (i.e., in his domain), and the second degree [incest] and the woman incapable of conception/sterile have no support while they are under him and all the more so, if they borrowed and consumed for the husband is not obligated to pay.
+ולא בלאות – that were lost or worn out completely whether from the usufruct (the wife’s estate of which the husband has the fruition without responsibility for loss or deterioration) or from the wife’s estate held by her husband, which in case of her death or divorce, he must restore in specie, being responsible with all his landed property for loss or deterioration (i.e. mort-main), the woman who refuses to marry her husband cannot remove from them from the hand of her husband but the worn-out garments (or the woman’s right to claim compensation for the wear or ruin of the things which she brought along as her property, whether she refuses him in marriage or is second-degree of incest or is a sterile woman, and even if she ran about as a prostitute, she does not lose her worn-out garments/claim for compensation for the wear or ruin of things which she brought along as her property, but the woman charged with second-degree incest has no claim for compensation for the wear or ruin of things which she brought along as her property of the usufruct, but she does have the compensation for wear or ruin of things of the mort-main.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+הנושא את האשה ופסקה עמו – in the document and symbolic form of making an agreement binding, or he (i.e., the husband) aid to witnesses: “you are my witnesses that I obligate myself to support her (i.e., my wife-to-be’s) daughter that she has from another man.
+לכשתבא אצלי – meaning to say, if I would sustain her mother, I would feed her.
+מוליך לה מזונותיה למקום שאמה שם – for we hold that a daughter is with her mother whether as an adult or as a child – all the time that the mother wants. And the son, until six years with his mother, and the father is obligated to provide support and he is with his mother, if the mother wants.
+
+Mishnah 2
+
+בנותיהן ניזונות מנכסים בני חורין – but not mortgaged [properties] for we do not release for the support of the wife and the daughters from mortgaged properties because of the welfare of the world, for those who bought the property do not know how much food provisions will cost so that they would beware to leave them a place from which to collect.
+והיא ניזונת – that same daughter.
+שהיא כבעלת חוב – for she has upon them a document of support (i.e., food).
+כל זמן שאת עמי – and not if I die or if you die or I will divorce you.
+
+Mishnah 3
+
+ונותנין לה מדור – and similarly, utensils, male servants and maid servants that she would use them during the lifetime of her husband and if the house fell, they don’t have to build her another house, for it is taught in the Mishnah: “you will dwell in my house,” and even if she wanted to build it from her from her own funds, we don’t listen do her.
+אם את אצלנו יש ליך מזונות – that the blessing of the house is plentiful.
+
+Mishnah 4
+
+כל זמן שהיא בבית אביה – and the heirs gave to support there.
+גובה כתובתה – when she desires.
+שתעשה טובה – from the property of orphans, she gives bread and salt to her neighbors up to [the value of] her Ketubah settlement.
+וחכמים אומרים – they did not mention twenty five years to cause her to lose her Ketubah settlement because of the good that she will do from the property of the orphans, but rather, concerning the issue of renunciation, it was mentioned by them that since she was silent and had not claimed [her Ketubah settlement] all these years, she renounced [it], therefore, all the time that she is in the house of her husband, her silence is renunciation since because they honor her, she is ashamed to claim her Ketubah settlement; but in her father’s house, since she had been silent for twenty-five years, it is a renunciation.
+מתה יורשיה מזכירין כתובתה – meaning to say, they need to claim her Ketubah settlement within twenty-five years and especially when she took an oath on her Ketubah prior to her passing. This is the case where her heirs are able to claim her Ketubah settlement, but if she had not taken an oath regarding her Ketubah, her heirs do not inherit from her Ketubah anything, and no one bequeaths an oath to his children.
+
+Chapter 13
+
+
+
+Mishnah 1
+
+שני דייני גזילות (note that the opening words of this comment are different from what is written in the Mishnah, and seem to reflect a different manuscript in the hands of Rabbi Obadiah of Bertinoro) – they were making decrees regarding thieves and imposing fines upon them.
+שני דברים – that the Sages do not agree with him.
+תשבע בסוף – when they heard regarding him that he (i.e., the husband) had died, and she (i.e., the wife, now the widow) comes to collect her Ketubah, she takes an oath that she has not held back any property of her husband at all (after her husband’s death).
+ולא תשבע בתחלה – at the time of collection of support. But Maimonides explained that she should take an oath at the end when her husband would come and contradict her and say, “I left you support,” she should take an oath claiming that he had not left her anything.
+רבי יוחנן בן זכאי אומר – and the Halakha is according to him, and especially after three months from the husband departing, they provide/assign support to the wife if she claimed support, but not prior to this time, for it is a legal presumption that a man does not leave his house empty and leaves.
+
+Mishnah 2
+
+אבד את מעותיו – that he said, “I did not say to you, lend me and I will pay it back,” but if he lent the woman money for her support/maintenance on the condition that she should pay him, he makes a claim [against her] and she makes a claim the husband and he pays. But if the husband claims, “I left her support,” and she states, “he did not leave me, and wants to remove [money] from him, the husband takes an oath of inducement (an oath instituted by the Sages where the defendant completely denies a claim, based upon the tradition of Rav Nahman – to clear himself of suspicion), and he is exempted, and the moneys would be liability upon her when she becomes a widow or a divorcee, and in this Mishnah also, the Halakha is according to Rabban Yohanan ben Zakkai.
+
+Mishnah 3
+
+בנכסים מועטים – that they lack support for twelve months for males and females. And Maimonides explained that everyone who lack the means to support the boys and girls until the girls become adults is called meager resources/a small amount of property.
+בשביל שאני זכר הפסדתי – meaning to say, with the fact that I am a male and designated/predestined to inherit with a great deal of property, I have lost out when there is a small amount of property/meager resources. But the Halakha is not according to Admon.
+
+Mishnah 4
+
+והודה בקנקנים – empty [jars] without oil as for example where his fellow made a claim against him for ten pitchers of oil that I have that are with you. 
+Admon states that there is an implication in this claim [for] oil and pitchers, and when he admitted to him about the empty pitchers, that is a partial admission of guilt and he requires taking an oath. 
+But the Sages state that there is no implication in this claim other than the oil alone which is the measure of ten pitchers, and when he admitted to him regarding the empty pitchers, what he claimed against him was not admitted to him, and what he admitted to him was not claimed against him, and there is no partial admission from the kind of a claim and he is not liable to take an oath, but the Halakha is according to Admon.
+
+Mishnah 5
+
+ופשט את הרגל – it is the language of contempt/disgrace, meaning to say, “take the plaster and dust that is under my feet. Another explanation: “Suspend me by my feet on the tree, for I lack what I can give to you” (i.e., he defaulted). And Maimonides explained, “and he shows him the foot”/ופשט את הרגל (i.e., refuses to give it to him), that he walked on the road from afar.
+עד שתלבין ראשה – until she gets old and we don’t force him neither to marry [her] or to set her free.
+
+Mishnah 6
+
+העורר על השדה וכו' – Reuven protests concerning the field that is in the hand of Shimon, and says to him: “Levi who sold it to you stole it from me, and he is inscribed on the bill of sale that Levi wrote to Shimon who sold it to him.
+אדמון אומר יכול הוא שיאמר – just as I did not protest at the time when you purchased this field from Levi and I signed/inscribed as a witness in the midst of the document because Levi is a strong man and difficult to remove something from his hand, it was pleasant for me that it should be in your hand than that I would [try] to remove it from you in court.
+אבד את זכותו – for since and he signed, he admitted that he had no business with this, but the Halakha is not like Admon, and especially when he signed it as a witness, this is what Admon and the Sages were arguing about, but if he is signed as a judge to uphold the document, everyone agrees that he did not lose his right because he would be able to say: “I did not know what was written in the document for the judge who signs as the legal endorsement of a note, stating that it has been produced in court and found valid – to uphold the document and it is not necessary that he knew what was written in the document other than that he should recognize the signatures alone.
+
+Mishnah 7
+
+ואבדה דרך שדהו – that the owners of the field who took possession of it that was in his narrow path marking the boundary between fields.
+ילך לו בקצרה – by force against their will, he should take for himself the path to his field, but he should choose for himself the shortest path so that he would not have to take a lot. And at the time when people surround it from the four directions Admon agrees with the Sages that each person can say, “I brought proof that your path is [where the money was] collected and taken. But if one person surrounded it from the four directions, the Sages agree that whatever side you take, his path is with him. They did not dispute other than when one person surrounded it when he came under the power of four people. Admon states that one can say to him, whatever side you take, my path is with you. But the Sages say that one can say to him: How? If you were silent, you were silent, but if not, return the document to his master, and you will not be able to talk about the law with/to sue him. And the Halakha is according to the Sages.
+
+Mishnah 8
+
+והלה הוציא שמכר לו את השדה – the borrower brought out against him the latter bill of sale to the loan document and stats that your document is forged, or it is paid off , for if I had been liable to you, you would not have sold me the field that was yours to collect your lien.
+זה היה פקח שמכר לו את השדה – because this one abandoned his movable property, and he did not have from where he could he could mortgage on his lien and now he takes the property. Bu in a place where the purchaser gives Zuzim/money and afterwards the writing of a bill/document of sale, everyone does not disagree that the seller should have tarried with his lien of the money that received and should not write for him the document and since he wrote it, it proves that he does not have a lien upon him, but they argue in a place where they wrote the document and afterwards the purchaser gives the Zuzim/money. Admon holds that he should have sent a declaration (especially a protest before witnesses against a forced or unduly influenced action): “I will not see you other than in order that I am able to mortgage it.” But the Sages state: the fact that he did not send a declaration because he was afraid lest the matter should become known and he would have been prevented from purchasing the field, and the Halakha is according to the Sages.
+
+Mishnah 9
+
+וחכ"א זה גובה שטר חובו – And the Halakha is according to the Sages.
+
+Mishnah 10
+
+שלש ארצות לנשואין – if a person married a woman in one of these [lands], he cannot force her to go out after him one country/land to another.
+כרך – larger than a city, and it is a place of markets, and from everywhere around it, [people] come there for business and for all things that are found in it.
+אבל לא מעיר לעיר – for dwelling in the cities is hard for everyone resides there and crowds and the houses are close to one another and there is no air.
+ולא מכרך לעיר – since in the [big] city, is found all kinds of things; in the town, all sorts of things are not found.
+מפני שהנוה היפה בודק – the body and makes it sick. For the change in the period, even for [her] good is the beginning of stomach illness. But the Halakha is according to Rabban Gamaliel. But if a person from the land of the Galilee married a woman from the land of Judea or its opposite, we force her to go out with him, for it is on that account that he married her. And in every place, we remove [someone] from a city where most of it is idolatrous to a city where the majority is Israelite, but not from a city where its majority is Israelite to a city where its majority is idolatrous.
+
+Mishnah 11
+
+הכל מעלין – a person may force all the members of his household to make Aliyah with him to Jerusalem, and even if he purchased a Hebrew slave, that slave should go after him against his will, and even from a nice neighborhood to a bad neighborhood, and even from a city whose majority was Israelite to a city whose majority was idolatrous.
+ואין הכל מוציאין – and we do not remove any individual [from Jerusalem].
+אחד האנשים ואחד הנשים – If he (i.e., the husband) says to make Aliyah and she says that she doesn’t make Aliyah, she should be divorced without her Ketubah [monies], but if she states that [that she wants to make] Aliyah and he he says not to make Aliyah, he should divorce her and give her her Ketubah [monies].
+קפוטקיא – this is Caphtor, and we call it Dima’t in Arabic. Its monies are large and weigh more than tose of the land of Israel. But because the Ketubah/marriage contract of a woman is from the words of the Scribes, they were lenient concerning it to pay her off with the least [amount of] money. But Rabbi Shimon ben Gamaliel holds that the Ketubah is from the Torah, and because of this, he goes according to the stricter position in this. But, the Halakah is not according to him.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Ketubot/Hebrew/On Your Way.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Ketubot/Hebrew/On Your Way.txt
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@@ -0,0 +1,783 @@
+Bartenura on Mishnah Ketubot
+ברטנורא על משנה כתובות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה כתובות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>בתולה נשאת ליום רביעי.</b> ולא בליל חמישי, דאיכא למיחש שמא יהיה טרוד בנישואים ולא מצי בעיל:
+<b>שאם יש לו טענת בתולים.</b> כגון שיאמר בעלתי ולא מצאתי דם, לא שנא אם היא קטנה או נערה או בוגרת. או פתח פתוח מצאתי, אם היא קטנה או נערה, אבל בוגרת אין לה טענת פתח פתוח:
+<b>ישכים ויבא לב״ד.</b> בעוד כעסו עליו, שמא יתפייס ותתקרר דעתו ויקיימנה ושמא זנתה תחתיו והרי היא אסורה עליו. ובגמרא פריך ותנשא באחד בשבת ואם יש לו טענת בתולים ישכים ביום שני לבית דין. ומשני, שקדו חכמים על תקנת בנות ישראל שיהא טורח בסעודה שלשה ימים, אחד בשבת ושני בשבת ושלישי בשבת, וברביעי כונסה. ובזמן שאין בתי דינין יושבים בשני ובחמישי, אשה נישאת בכל יום, והוא שטרח בסעודה שלשה ימים. ומפני תקנת עניים נוהגים בקצת מקומות לישא בערב שבת. וטעמא דאלמנה ליום חמישי, שקדו חכמים על תקנת בנות ישראל שיהא שמח עמה שלשה ימים, חמישי בשבת וששי בשבת ושבת. והנושא את האלמנה אסור בעשיית מלאכה ג׳ ימים. והנושא את הבתולה כל שבעה. ולענין ברכת חתנים, בין בחור שנשא אלמנה בין אלמן שנשא בתולה מברכים ברכת חתנים כל שבעה ואלמן שנשא אלמנה, יום אחד:
+
+Mishnah 2
+
+<b>בתולה אלמנה גרושה.</b> כלומר, בתולה שהיא אלמנה או גרושה או חלוצה מן האירוסין, וחזרה ונישאת, כתובתה מן השני מאתים:
+<b>ויש לה טענת בתולים.</b> אם לא מצא לה השני בתולים, אבדה כתובתה, דמקח טעות הוא שהרי בחזקת בתולה נשאה:
+
+Mishnah 3
+
+<b>שבא על הקטנה.</b> פחותה מבת שלש שנים ויום אחד שאין ביאתה ביאה:
+<b>וקטן.</b> פחות מבן תשע שאין ביאתו ביאה ובא על הגדולה:
+<b>ומוכת עץ.</b> שנתקע לה עץ באותו מקום:
+<b>כתובתן מאתים.</b> אם נישאו סתם:
+<b>וחכמים אומרים מוכת עץ כתובתה מנה.</b> והלכתא כותייהו. ואפילו לא הכיר בה, כתובתה מנה, ולא הוי מקח טעות:
+
+Mishnah 4
+
+<b>בתולה שהיא אלמנה או גרושה או חלוצה מן הנשואים.</b> אם חזרה ונישאת סתם, כתובתה מנה, דבחזקת בעולה קיימא משנכנסה לחופה:
+
+Mishnah 5
+
+<b>האוכל אצל חמיו ביהודה.</b> כשהיו עושין סעודת אירוסין בבית אבי הכלה ביהודה, היו נוהגים שהארוס מתייחד עם ארוסתו כדי שיהא לבו גס בה, לפיכך כשנישאת אחר כך אין לו טענת בתולים:
+
+Mishnah 6
+
+<b>ונסתחפה שדך.</b> מטר סוחף בא על שדך והפסידה, כלומר מזלך גרם ותן לי כתובתי:
+<b>והיה מקחי מקח טעות.</b> ואין לך כתובה ממני:
+<b>נאמנת.</b> ומשביעין אותה שבועת היסת שכן הוא כדבריה, ותטול כתובתה. וכן הלכה. ואי אמרה בתולה מצאני, אינה נאמנת, דהימנוהו רבנן לבעל ואפילו בלא שבועה, דחזקה אין אדם טורח בסעודה ומפסידה:
+
+Mishnah 7
+
+<b>דרוסת איש.</b> בעולת איש:
+<b>נאמנת.</b> ולא הפסידה כתובתה. ומכל מקום אי אשת כהן היא ולאחר זמן האירוסין כשנשאה טען דרוסת איש את, מפקינן לה מיניה, דשמא לאחר שארס אותה נבעלה, ומכי אמר דרוסת איש את שויה אנפשיה חתיכה דאיסורא. ואפילו נבעלה באונס, הא קיי״ל אשת כהן שנאנסה אסורה לבעלה. ומגרש לה ויהיב לה כתובתה:
+
+Mishnah 8
+
+<b>מדברת.</b> מתיחדת:
+<b>וכהן הוא.</b> מיוחס:
+<b>נאמנת.</b> כשירה לכהונה:
+
+Mishnah 9
+
+<b>מה טיבו של עובר זה וכו׳</b> רבן גמליאל אומר נאמנת, וכשרים לכהונה היא ובתה. אבל לענין ירושה לא אמר רבן גמליאל שזה העובר יירשנו. והלכה כרבן גמליאל בכל הני בבי דמתניתין. ואפילו הכי לכתחילה לא תנשא לכהונה לא המדברת עם אחד ולא המעוברת, אלא אם כן היו רוב אנשי העיר מיוחסים ונבעלה זאת האשה מאחד מהם שפירש חוץ לעיר ובעל, דאמרינן כל דפריש מרובא פריש, ואז תנשא לכתחלה לכהונה בין היא בין בתה:
+
+Mishnah 10
+
+<b>אם רוב העיר משיאין לכהונה.</b> אע״ג דרובא חד סגי בעלמא, מעלה עשו ביוחסין, והכא אצרכוה רבנן תרי רובי, רוב סיעה העוברת שם ורוב העיר. ואין משיאין לכתחלה לכהונה אלא בתרי רובי, וכן הלכה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>האשה שנתארמלה או נתגרשה.</b> ותובעת כתובתה:
+<b>הוא אומר.</b> קאי אנתגרשה. ואי אנתארמלה, היורשים אומרים אלמנה נשאך אבינו ואין לך אלא מנה:
+<b>הינומא.</b> איכא מאן דאמר חופה של הדס שעושים לבתולות. ואיכא מאן דאמר צעיף שנותנים על העינים ומתנמנמת בו:
+<b>וראשה פרוע.</b> שערה על כתיפה. כך היו נוהגים להוציא הבתולות מבית אביהן לבית החתונה:
+<b>אף חילוק קליות.</b> במקומו של ר׳ יוחנן בן ברוקא היו נוהגים לחלק קליות בנשואי הבתולות. ואי ליכא סהדי שעשו בנשואיה כמנהג נישואי הבתולות, ושטר הכתובה אבד, בעל מהימן ואינו גובה אלא מנה:
+
+Mishnah 2
+
+<b>ומודה רבי יהושע.</b> אף על גב דלעיל בפ״ק גבי היא אומרת משארסתני נאנסתי פליג רבי יהושע ארבן גמליאל ואמר דלא מהמנינן לאשה במאי דאמרה משארסתני נאנסתי ופסלה עצמה מן הכהונה במגו דאי בעיא אמרה מוכת עץ אני והיתה כשרה לכהונה. הני מילי היכא דאיכא איסור והיתר לפסול לכהונה או להכשיר, בהא פליג רבי יהושע ארבן גמליאל ואמר דלא מהימנינן לה במגו, אבל היכא דליכא איסור והיתר אלא דררא דממונא, כגון האומר לחבירו שדה זו של אביך היתה ולקחתיה ממנו, מודה ר׳ יהושע לר׳ גמליאל דבכהאי גונא מהימנינן ליה במגו דאי בעי אמר שלי היא ואמר של אביך היתה ולקחתיה ממנו נאמן:
+<b>ואם יש עדים שהיא של אביו אינו נאמן.</b> בגמרא מפרש דהא מתניתין אתא לאשמועינן כגון שלא אכלה אלא שתי שנים בפני האב ושנה אחת בפני הבן, כיון דלא שלמו לו שלש שני חזקה בחיי האב, השנה שאכלה בפני הבן אינו עולה למנין שני חזקה:
+
+Mishnah 3
+
+<b>אנוסים היינו.</b> אונס נפשות שמא יהרגנו. אבל אונס ממון שמא יקח ממונו, וכ״ש אם אמרו בשביל רוב ממון שנתן לנו, אינן נאמנין, דאין אדם משים עצמו רשע, דאדם קרוב אצל עצמו ואינו נאמן על עצמו לא לזכות ולא לחובה. וכן פסולי עדות היינו, מחמת קורבה. אבל מחמת עבירה אינן נאמנים:
+<b>יוצא ממקום אחר.</b> חתומים בשטר אחר שהוחזק בב״ד ובא אותו שטר לפנינו עם זה וכתב חותמן דומין זה לשל זה:
+
+Mishnah 4
+
+<b>הרי אלו נאמנים.</b> דהא איכא תרי סהדי על כל כתב וכתב:
+<b>צריכים לצרף עמהם אחר.</b> שעל כתב ידן הן מעידין לא על מנה שבשטר. וצריך תרי סהדי על כל כתב וכתב:
+<b>וחכמים אומרים אינם צריכין לצרף עמהם אחר.</b> שעל מנה שבשטר הם מעידים, וכשזה אומר זה כתב ידי וזה אומר זה כתב ידי נמצאו שני עדים על מנה שבשטר. והלכה כחכמים:
+
+Mishnah 5
+
+<b>אם משנישאת.</b> לא נישאת ממש, אלא אם משהתירוה לינשא באו עדים שנשבית:
+<b>לא תצא.</b> מהיתרה הראשון, ותנשא לכתחלה. אבל אם באו עדים שנטמאת, אפילו היו לה כמה בנים תצא:
+
+Mishnah 6
+
+<b>שתי נשים שנשבו.</b> שיש עדים שנשבו:
+<b>שמעידות זו את זו.</b> כל אחת אומרת חברתי טהורה:
+<b>הרי אלו נאמנות.</b> דבשבויה הקלו להכשיר עד אחד ואפילו עבד ואפילו אשה ואפילו קטן מסיח לפי תומו. ובלבד שיעיד העד שלא פירש ממנה משעה שנשבית עד שיצאה מרשות הגוים:
+
+Mishnah 7
+
+<b>אינן נאמנים.</b> ליתן להם תרומה:
+<b>ובזמן שהן מעידין זה על זה.</b> שכל אחד אומר אני וחברי כהן:
+
+Mishnah 8
+
+<b>ר׳ יהודה אומר אין מעלין לכהונה ע״פ עד אחד.</b> אפילו היכא דליכא גומלין ; וכ״ש הכא דאיכא למיחש לגומלין, העד אתה עלי ואני עליך:
+<b>עוררין.</b> שקורין עליו שם פסול. ואין ערעור פחות משנים:
+<b>מעלין.</b> היכא דליכא גומלים. והיינו דאיכא בין ר׳ אליעזר לתנא קמא דר׳ יהודה:
+<b>רבי שמעון בן גמליאל אומר מעלין לכהונה.</b> בגמרא פריך, רשב״ג היינו ר׳ אליעזר. ומסיק, דבמצטרפין לעדות קמפלגי, כגון דמוחזק לן באבוה דהאי דכהן הוא, ונפק עליה קלא דבן גרושה או בן חלוצה הוא ואחתיניה, ואתא עד אחד ואמר ידענא ביה דכהן הוא ואסקיניה, ואתו בי תרי ואמרי בן גרושה או בן חלוצה הוא ואחתיניה, ואתא עד אחד ואמר ידענא ביה דכהן הוא, ר׳ שמעון בן גמליאל אומר מעלין לכהונה על פי זה העד האחרון מפני שמצרפין אותו עם העד הראשון שביטל הקול ואמר ידענא ביה דכהן הוא, ואף על פי שלא העידו עדותן בבת אחת עדותן מצטרפת, ואמרינן אוקי הני תרי דאמרי כהן הוא להדי תרי דאמרי דבן גרושה הוא, ואוקי גברא אחזקתיה. ולר׳ אלעזר לא מסקינן ליה עד שיעידו שני עדים בזמן אחד דכהן הוא. והלכה כר׳ שמעון בן גמליאל שהעדים מצטרפין אף על פי שלא העידו עדותן כאחד:
+
+Mishnah 9
+
+<b>ע״י ממון מותרת לבעלה.</b> שמפחדין להפסיד ממונם ולא מפקרי לה. ודוקא כשיד ישראל תקיפה על העובדי כוכבים אז מותרת לבעלה אפילו בעלה כהן, ולא דמי לשבויה, משום דמרתתי להפסיד ממונן. אבל כשיד העובדי כוכבים תקיפה, אפילו על ידי ממון אסורה לבעלה אם בעלה כהן. ואם בעלה ישראל מותרת בכל ענין, דאשת ישראל שנאנסה מותרת לבעלה:
+<b>על ידי נפשות.</b> שהיתה נידונת למות, אסורה אפילו לבעלה ישראל, דחיישינן שמא נבעלה ברצון לאחד מהן:
+<b>כרכום.</b> תרגום מצור, כרכומא:
+<b>פסולות.</b> אסורות לכהן, דאשת כהן אסורה כשנאנסה. ואם יש בעיר מחבואה אחת שיכולה אשה אחת להחבא שם, כל אחת ואחת מנשי העיר נאמנות לומר במחבואה נחבאתי ולא נטמאתי, ומתוך שיכולה לומר נחבאתי, נאמנת גם כן כשאמרה לא נחבאתי ולא נטמאתי:
+<b>המעון הזה.</b> שבועה היא:
+<b>אין אדם מעיד ע״י עצמו.</b> ואם העיד אדם על שבויה שהיא טהורה הרי זה לא ישאנה אם הוא כהן, מפני החשד. ואם פדה אותה מן השבי בממונו הרי זה מעיד עליה ונושאה, דלא שדי אינש זוזי בכדי, ואם לא ידע שהיא טהורה לא נתן ממונו עליה:
+
+Mishnah 10
+
+<b>זה כתב ידו של אבא.</b> ומקיימין השטר על פיו, שקיום שטרות דרבנן והימנוהו רבנן בדרבנן:
+<b>שיצתה בהינומא וראשה פרוע.</b> ונוטלת כתובה מאתים. ואף על גב דלא מפקינן ממונא אלא בעדות ברורה, הכא שאני, הואיל ורוב נשים בתולות נישאות, גילוי מלתא בעלמא הוא:
+<b>ושהיה איש פלוני יוצא מבית הספר.</b> כשהיינו לומדין תינוקות בבית רבן:
+<b>לאכול בתרומה.</b> ועל פי עדות זו מאכילין ליה תרומה דרבנן, כגון תרומה שמוציאין מעציץ שאינו נקוב וכיוצא בזה. אבל תרומה דאורייתא אין מאכילין על פי עדות כזה. ולא חיישינן שמא עבד כהן היה, שאסור ללמד את העבד תורה:
+<b>ושהיה חולק עמנו על הגורן.</b> ולא חיישינן שמא עבד כהן היה, שאין חולקים תרומה לעבד אא״כ רבו עמו:
+<b>ושהמקום הזה בית הפרס.</b> החורש את הקבר הרי זה עושה בית הפרס מאה אמה, שכך שיערו שהמחרישה מולכת עצמות המת. וטומאת בית הפרס דרבנן:
+<b>ועד כאן היינו באין בשבת.</b> דתחומים דרבנן:
+<b>מעמד ומספד.</b> מקום היה לו כאן להספיד מתיו ולעשות מעמדות ומושבות שהיו עושין למת, בהא לא מהימן, שהוא דבר שבממון וצריך עדות גמורה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אלו נערות.</b> שאף על פי שהן פסולות יש להן קנס. אם אנס אדם אחת מהן נותן לאביה חמשים כסף:
+<b>הנתינה.</b> מן הגבעונים. ועל שם שנתנם יהושע חוטבי עצים ושואבי מים נקראים נתינים. והם אסורים לבא בקהל:
+<b>ועל הכותית.</b> האי תנא סבר כותים גירי אריות הם וכגוים הם חשובים:
+<b>פחותות מבת שלש שנים.</b> דבחזקת בתולות הן, שאף על פי שנבעלו בשביה או בגיותן, בתוליהן חוזרים:
+<b>ועל אשת אחיו ועל אשת אחי אביו.</b> שנתקדשה לאחד מהן ונתגרשה מן האירוסין, ועדיין בתולה היא:
+<b>שאע״פ שהן בהכרת אין בהן מיתת ב״ד.</b> וכרת אינו פוטר מן התשלומין. והני מלי, שלא היתה שם התראה. אבל אם היתה שם התראה פטור מן הקנס, דקיי״ל כל חייבי כריתות שהתרו בהן לוקין, ואין אדם לוקה ומשלם:
+
+Mishnah 2
+
+<b>יתירות על בנות שלש שנים.</b> דכיון דראויות לביאה בחזקת הפקר הן ונבעלות בגיותן, והשבויה בשבייתה:
+<b>הרי היא בקדושתה.</b> ואינה בחזקת בעולה אף על פי שנשבית כשהיא גדולה. ואין הלכה כר׳ יהודה:
+<b>ולא יהיה אסון ענוש יענש.</b> הא אם יהיה אסון באחד משני אלו האנשים המריבין, שנהרג אחד מהן, לא יענש ההורג בממון, שהרי הוא חייב מיתת בית דין כיון שהרגו לזה. ואין הפרש בעבירה שחייבין עליה מיתת ב״ד בין שוגג למזיד לעולם פטור מתשלומין. אבל בעבירה שחייבין עליה כרת או מלקות אינו פטור מן התשלומין עד שיהיה שם עדים והתראה וילקה, ואז אינו משלם:
+
+Mishnah 3
+
+<b>רבי יוסי הגלילי אומר אין לה קנס.</b> דאמר קרא (דברים כ״ב) אשר לא אורשה, הא אורשה פעם אחת שוב אין לה קנס:
+<b>רבי עקיבא אומר יש לה קנס וקנסה לעצמה.</b> דדרשינן אשר לא אורשה לאביה. הא אורשה לעצמה. והלכה כר׳ עקיבא:
+
+Mishnah 4
+
+<b>האונס נותן את הצער.</b> שאינו דומה נבעלת באונס לנבעלת ברצון, והמפותה אין לה צער, שהרי נאמר עינוי בתורה אצל אונס ולא נאמר עינוי אצל מפותה:
+<b>האונס נותן מיד.</b> לאביה אף על פי שכונסה:
+<b>לכשיוציא.</b> כלומר לכשלא יכנוס. שאם יכנוס אינו נותן קנס, כדכתיב (שמות כ״ב) מהר ימהרנה ואם מאן ימאן כסף ישקול. אבל גבי אונס כתיב (דברים כ״ב) ונתן חמשים כסף ולו תהיה לאשה:
+<b>שותה בעציצו.</b> בכלי מאוס שבחר בו, כלומר על כרחו ישאנה:
+
+Mishnah 5
+
+<b>מוכת שחין.</b> מצורעת:
+
+Mishnah 6
+
+<b>יתומה שנתארסה ונתגרשה האונס חייב והמפתה פטור.</b> דכיון דיתומה היא וקנסה שלה הוא, הא אחילתיה גביה, דמדעתה נתפתתה לו ופטור. ולא יתומה בלבד אלא כל נערה שנתארסה ונתגרשה אונס חייב ומפתה פטור. כיתומה, דהא קנסה לעצמה כדאמר ר׳ עקיבא לעיל, וכן הלכה:
+
+Mishnah 7
+
+<b>הכל לפי המבייש.</b> אדם בינוני המבייש, בשתו קשה מאדם בזוי ומאדם חשוב. כך מצאתי בפירושי רבותי. ובפרק החובל מצאתי דאדם קל שבייש, בושתו מרובה. וכן עיקר:
+<b>והמתבייש.</b> לפי חשיבותו בושתו:
+<b>כאילו היא שפחה.</b> אומדין כמה אדם רוצה ליתן בין שפחה בתולה לשפחה בעולה להשיאה לעבדו שיש לרבו קורת רוח הימנו. ובגמרא פריך מנלן דנותן בושת ופגם וצער, אימא חמשים כסף אמר רחמנא לכל מילי. ומתרץ, אמר קרא (דברים כ״ב:כ״ט) ונתן האיש השוכב עמה לאבי הנערה חמשים כסף, הנאת שכיבה לבד היא חמשים כסף חוץ מהבושת והפגם והצער:
+
+Mishnah 8
+
+<b>כל מקום שיש מכר.</b> לאב בבתו, דהיינו בקטנותה, אין לו בה קנס, דאין קנס לקטנה. ולית הלכתא כהא מתניתין, דהא מתניתין ר׳ מאיר היא דאמר קטנה אין לה קנס. אבל חכמים אומרים קטנה יש לה קנס, והלכה כחכמים. וקטנה לענין זה היא מבת ג׳ עד י״ב שנה ויום אחד ותביא שתי שערות:
+<b>כל מקום שיש קנס.</b> משהיא נערה. והיא כשתהיה בת י״ב שנה ויום אחד והביאה שתי שערות, שזו יש לה קנס:
+<b>אין מכר.</b> שאין אדם מוכר את בתו כשהיא נערה:
+<b>הבוגרת.</b> מבת שתים עשרה שנה וששה חדשים ויום אחד והביאה שתי שערות היא הנקראת בוגרת, ואין אביה יכול למכרה ואין לה קנס:
+
+Mishnah 9
+
+<b>האומר פתיתי את בתו של פלוני.</b> לא מבעיא האומר אנסתי שאינו פוגם אותה כל כך שאין לעז של אנוסה גדול כל כך דפשיטא דמשלם בושת ופגם על פי עצמו, אלא אפילו האומר פתיתי, דפגים לה טפי שלעז של מפותה גדול וסד״א דלא מהימנינן ליה להחזיק הלעז, קמ״ל דניחא לה לדידה להחזיק הלעז כדי להשתכר הממון:
+<b>ואינו משלם קנס.</b> דמודה בקנס פטור, דאמר קרא (שמות כ״ב:ח׳) אשר ירשיעון אלהים, פרט למרשיע את עצמו:
+<b>המית שורי את פלוני.</b> והריני חייב בכופר. משלם על פי עצמו. דקסבר כופרא ממונא:
+<b>עבדו של פלוני.</b> והריני חייב שלשים סלע, פטור, דקנס נינהו, שאפילו אינו שוה סלע נותן שלשים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>נערה.</b> והצער בתפוסה. והצער נמי לאביה באנוסה:
+<b>מת האב.</b> משעמדה בדין בנערותה, בין בגרה קודם מיתה בין לא בגרה, הרי הן של אחין, דכיון דעמדה בדין זכה בהן אב:
+<b>לא הספיקה לעמוד בדין וכו׳</b> כיון דלא עמד בדין לאו ממון הוא להורישו לבניו:
+<b>רבי שמעון אומר.</b> אע״פ שעמד בדין לא הוי ממון דאב להורישו לבניו עד דמטי לידיה, דכתיב (דברים כ, ב) ונתן האיש השוכב עמה לאבי הנערה חמשים כסף, לא זכתה תורה לאב אלא משעת נתינה. ואין הלכה כרבי שמעון:
+<b>מעשה ידיה.</b> שעשתה בחיי אביה, אף על פי שלא גבתה, כגון שכר פעולה:
+<b>ומציאתה.</b> בגמרא פריך, מציאתה ממאן גביא. ומשני, הכי קאמר, מעשה ידיה כמציאתה מה מציאתה בחיי האב לאב אחר מיתת האב לעצמה, כלומר שאין האחים זוכים במה שמצאה הבת לאחר מיתת האב, כך מעשה ידיה בחיי האב לאב, וזכו בהן האחים אך על פי שלא גבתה שכר פעולתה. אבל מעשה ידיה שלאחר מיתת האב לעצמה, ואין לאחין זכות במעשי ידי הבת שעושה לאחר מיתת האב:
+
+Mishnah 2
+
+<b>כתובתה של אב.</b> כתובתה שהיא גובה משני אירוסין הללו. וקסבר יש כתובה לארוסה. ובימי נערות וקטנות קאמר:
+<b>כתובתה שלה.</b> דמשהשיאה פקע רשותו, ובתר גוביינא אזלינן, וגוביינא בתר הכי הוא. ולא אזלינן בתר כתיבה לומר הואיל והראשונה נכתבה בעודה ברשות האב תיהוי דאב:
+<b>הראשונה של אב.</b> דקסבר ר׳ יהודה בתר כתיבה אזלינן, והואיל וכתובה ראשונה נכתבה לפי הנשואין בעוד שהבת ברשות האב, הויא דאב. ואין הלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>וזנתה.</b> מן האירוסין והיא נערה:
+<b>הרי זו בחנק.</b> ואפילו נתגיירה פחותה מבת ג׳ שנים דבחזקת בתולה היא. דכי כתיבא סקילה בנערה מאורסה בבת ישראל כתיב, דכתיב (דברים כ״ב:כ״א) כי עשתה נבלה בישראל:
+<b>ולא מאה סלע.</b> אם נמצא הבעל שקרן. דכולה פרשה בישראל כתיבא:
+<b>ולידתה בקדושה הרי זו בסקילה.</b> דאמר קרא (שם) וסקלוה באבנים ומתה, שאין צריך לומר ומתה אלא לרבות הורתה שלא בקדושה. ומיהו לקנס לא מרבינן לה, דלמיתה נתרבית ולא לקנס:
+<b>יש לה אב.</b> בישראלית קמיירי:
+<b>ואין לה פתח בית אב.</b> כגון שאין לאב בית:
+
+Mishnah 4
+
+<b>האב זכאי בבתו.</b> בקטנותה ובנערותה:
+<b>בקדושיה בכסף.</b> שכסף קדושיה שלו, דכתיב באמה העבריה (שמות כ״א:י״א) ויצאה חנם אין כסף, ודרשינן, אין כסף לאדון זה, כלומר לאדון שקנאה שיצאה מאתו חנם בסימני נערות, אבל יש כסף לאדון אחר, ומנו אב, שכסף קדושיה שלו אפילו כשהיא נערה עד שתבגר:
+<b>בשטר ובביאה.</b> שמקבל שטר קדושין עליה ומוסרה לביאה לשם קדושין למי שירצה, דכתיב והיתה, אתקוש הויות להדדי, מה כסף שהוא אחד מן ההויות, ברשות אביה, אך קדושי שטר וביאה ברשות אביה:
+<b>במציאתה.</b> משום איבה:
+<b>ובמעשה ידיה.</b> דכתיב (שמות כ״א:ז׳) וכי ימכור איש את בתו לאמה, מה אמה מעשה ידיה לרבה אף בת מעשה ידיה לאביה:
+<b>ובהפרת נדריה.</b> דכתיב (במדבר ל) בנעוריה בית אביה:
+<b>ומקבל גיטה.</b> דכתיב (דבדים כ״ד) ויצאה והיתה, איתקש יציאה להויה, כשם שהאב מקבל קדושיה בקטנותה ונערותה, כך מקבל גיטה:
+<b>ואינו אוכל פירות בחייה.</b> אם נפלו לה קרקעות מבית אבי אמה, אין אביה אוכל פירותיהן בחייה, אא״כ מתה והוא יורשה:
+<b>יתר עליו הבעל.</b> שהוא זוכה בכל השנויים למעלה שהאב וכאי בבתו, ואוכל פירות הנכסים שנפלו לה בירושה משנישאת לו:
+<b>ובפרקונה.</b> אם נשבית חייב לפדותה:
+<b>בקבורתה.</b> שחכמים תקנו קבורתה תחת ירושתה שהוא יורשה אם מתה:
+<b>משני חלילים.</b> להספד:
+
+Mishnah 5
+
+<b>לעולם היא ברשות האב.</b> אם בת ישראל מאורסת לכהן היא אינה אוכלת בתרומה, ואפילו הגיע הזמן שקבעו לנשואין ולא נישאת שהבעל חייב במזונותיה אינה אוכלת בתרומה:
+<b>עד שתכנס לחופה.</b> לשם נישואין, שתהא מסורה לרשות הבעל:
+<b>מסרו שלוחי האב.</b> שפגעו שלוחי האב בשלוחי הבעל ומסרוה להם:
+
+Mishnah 6
+
+<b>האב אינו חייב במזונות בתו.</b> בחייו. דאילו לאחר מיתה ניזונות הבנות מנכסיו מתנאי כתובה. ובתו לאו דוקא, דה״ה בנו, שאין האב חייב לזון לא בניו ולא בנותיו כשהם קטנים, אלא אם הוא גברא דאמיד, כלומר שהוא איש עשיר, בית דין נוטלים ממנו בעל כרחו כדרך שכופין כל שאר בני העיר על הצדקה ומפרנסים בה בניו ובנותיו הקטנים, והם אינו גברא דאמיד ב״ד מחרפים אותו ומודיעים אותו שאכזריות היא לו אם לא יפרנס את בניו, ושהוא פחות מן החיות המדבריות שהם מרחמין על בניהם, אבל אין יכולין לכופו על זה, בין שהבנים זכרים בין נקבות. ודוקא שהבנים קטנים. אבל קטני קטנים והם הפחותים מבני שש, ב״ד כופין את האב ומוציאים מידו בעל כרחו כדי לפרנס בניו שהם קטני קטנים, אחד זכרים ואחד נקבות:
+<b>בכרם.</b> על שם שהיו יושבים שורות שורות ככרם:
+<b>הבנים יירשו והבנות יזונו.</b> מתנאי כתובה, שהבנים זכרים ירשו כתובת אמן והבנות נקבות יזונו מנכסיו:
+<b>מה הבנים.</b> זכרים:
+<b>אין יורשין.</b> כתובת אמן אלא לאחר מיתת אביהן:
+<b>כך הבנות אינן נזונות.</b> מנכסי האב מכח תנאי כתובה אלא לאחר מיתת אביהן:
+
+Mishnah 7
+
+<b>ולא כתב לה כל נכסים כו׳ חייב.</b> להיות כל נכסיו אחראין לה. ולא יכול למימר אין ליך אלא שדה הכתובה ליך בכתובתיך:
+
+Mishnah 8
+
+<b>ובכהנת.</b> שאינו יכול לקיימה משנשבית, שאשת כהן אסורה לבעלה משנאנסה, כותב לה אפרקינך ואהדרינך למדינתך. וחייב לתת לה כתובתה. ואע״פ שבעל כרחו צריך לגרשה:
+
+Mishnah 9
+
+<b>אינו רשאי.</b> שכבר נתחייב בפרקונה משנשבית:
+<b>חייב לרפאותה.</b> שהרפואה כמזונות:
+<b>רשאי.</b> שאין חייב לזון גרושתו:
+
+Mishnah 10
+
+<b>יתר על חולקיהון דעם אחוהון.</b> אם תמותי בחיי ואירשך יטלו בניך כתובתיך אחרי מותי כשיבואו לחלוק בנכסי עם בנים שיהיו לי מאשה אחרת. ונפקא מינה, כגון שכתובה של זו מרובה משל אחרת או שבני האשה אחרת מרובים מבניה של זאת וטוב לאלו שיטלו כתובת אמן ואפילו הכתובות שוות. ואין כתובת בנין דכרין נגבית אפילו בזמן הזה אלא ממקרקעי אבל לא ממטלטלי. ודוקא כשהניח האב שיעור שתי הכתובות ודינר יותר, אז יורשין הבנים כתובת בנין דכרין, הואיל ונשאר מקום לירושה של תורה, שאחר שיטול כל אחד מהבנים כתובת אמו נשאר דינר לחלוק ולירש בנכסי אביהן, אבל אם לא הניח האב אלא כשיעור ב׳ הכתובות או פחות מזה חולקים הנכסים בשוה ואין כתובת בנין דכרין נוהגת בהם:
+
+Mishnah 11
+
+<b>עד דיתנסבן.</b> עד שיתארסו. ואם בגרו אע״פ שלא נתארסו אין להם מזונות, דקיימא לן בוגרת אין לה מזונות:
+
+Mishnah 12
+
+<b>מיגד אלמנותיך.</b> משך אלמנותיך:
+<b>אנשי יהודה כותבין כו׳</b> ואין הלכה כאנשי יהודה, אלא כל זמן שלא נישאת ושלא תבעה כתובתה בבית דין ניזונית משל בעלה ודרה בבית שהיתה דרה בחיי בעלה ומשתמשת בכל הכלים שהיתה משתמשת בהן בחיי בעלה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>אף על פי.</b> אם רצה להוסיף אפילו מאה מנה יוסיף. ולא אמרינן שאינו רשאי כדי שלא לבייש את מי שאין לו:
+<b>שלא כתב לה.</b> תוספת מדעתו, אלא על מנת לכונסה:
+<b>והיא כותבת.</b> אע״פ שלא נתקבלה מוחלת וכותבת שנתקבלה:
+<b>ר׳ מאיר אומר כו׳</b> והלכה כר״מ בגזירותיו:
+
+Mishnah 2
+
+<b>נותנין לבתולה.</b> זמן לכנסה לחופה מיום שתבעה הבעל לאחר שקידשה להזהירה על עסקי חופה להכין תכשיטיה:
+<b>לפרנס עצמה.</b> בתכשיטיה שנים עשר חודש, דכתיב (בראשית כ״ד:נ״ה) תשב הנערה אתנו ימים, ומאי ימים, שנה, דכתיב (ויקרא כ״ד) ימים תהיה גאולתו:
+<b>לפרנס עצמו.</b> בצרכי סעודה וחופה:
+<b>ולאלמנה שלשים יום.</b> שאינה טורחת כ״כ בתכשיטיה שכבר יש בידה:
+<b>ולא נשאו.</b> שהבעלים מעכבים. ואיידי דתנא רישא בדידהי תנא סיפא נמי בדידהי:
+<b>ואוכלת בתרומה.</b> ואם כהן הוא והיא ישראלית שמשעה שקידשה אוכלת בתרומה מן התורה, דכתיב (שם כ״ב) וכהן כי יקנה נפש קנין כספו, והאי קנין כספו הוא, אלא דרבנן גזור על בת ישראל המאורסת לכהן שלא תאכל בתרומה גזירה שמא ימזגו לה כוס בבית אביה ותשקה לאחיה ולאחותיה, וכשהגיע הזמן ולא נישאת שאוכלת משלו אינה אוכלת בבית אביה אלא בעלה כהן מייחד לה מקום ומאכילה שם וליכא למגזר תו שמא תשקה מכוס של תרומה לאחיה ולאחיותיה:
+<b>נותנים לה הכל תרומה.</b> אם ירצה. וכשיגיעו ימי טומאתה תמכרנה ותקח חולין:
+<b>ר׳ עקיבא אומר מחצה חולין.</b> לאכול בימי טומאתה:
+
+Mishnah 3
+
+<b>היבם אינו מאכיל בתרומה.</b> בעודה שומרת יבם, דכתיב (ויקרא כ״ב) וכהן כי יקנה נפש קנין כספו, והאי קנין אחיו הוא:
+<b>עשתה ששה חדשים בפני הבעל.</b> מהנך י״ב חודש הקבועים לה משתבעה הבעל:
+<b>או אפילו כולן בפני הבעל ואחד בפני היבם.</b> אף על גב דרובא בפני הבעל, סוף סוף לא נתחייב במזונותיה בחייו. והוא הדין נמי אם נתחייב בחייו לא אכלה משמת, דקנין כספו פקע, אלא דאי כולם בפני הבעל הוה אכלה מיהא בחייו:
+<b>או כולן בפני היבם.</b> ואצ״ל אם היו כולן בפני היבם:
+<b>זו משנה ראשונה.</b> דמשהגיע זמן אוכלת בתרומה:
+<b>אין האשה אוכלת.</b> דחיישינן שמא ימצא בה מום ונמצאת זרה למפרע שהיה מקחו מקח טעות. ולמשנה ראשונה שמא ימצא בה מום לא חיישינן, וליכא למיחש נמי שמא תשקה לאחיה ולאחיותיה דהא מייחד לה דוכתא, הילכך שרי לה לאכול בתרומה משהגיע זמן:
+
+Mishnah 4
+
+<b>הרי זו עושה ואוכלת.</b> שתקנו מזונות תחת מעשה ידיה, לפיכך עושה ואוכלת לדברי הכל:
+<b>המותר.</b> הקדיש את מותר מעשה ידי אשתו מה שהיא עושה יותר על הראוי למזונותיה, ולא הקדיש מעשה ידיה עצמן:
+<b>ר׳ מאיר אומר הקדש.</b> דסבר אדם מקדיש דבר שלא בא לעולם. ואין כן הלכה, אלא הלכה כר׳ יוחנן בן הסנדלר דאמר חולין, שאין אדם מקדיש דבר שלא בא לעולם:
+
+Mishnah 5
+
+<b>טוחנת.</b> ברחים של יד שהם קטנים. ואם רחים גדולים הם, מכינה כל צרכי הטחינה, כגון נותנתו באפרכסת וקולטת הקמח:
+<b>הכניסה לו שפחה אחת.</b> מעות או נכסים כדי לקנות בהם שפחה אחת:
+<b>יושבת בקתדרא.</b> על כסא מנוחה ואינה הולכת בשליחותו לכאן ולכאן ואעפ״כ מוזגת לו את הכוס ומצעת לו את המטה ורוחצת לו פניו ידיו ורגליו שמלאכות אלו אין משתמשים בהם באשה אלא באשתו בלבד:
+<b>שעמום.</b> בהלה. תרגום ובתמהון לבב (דברים כ״ח:כ״ח) ובשעמימות לבא. ופלוגתייהו דר׳ אליעזר ורבן שמעון בן גמליאל הוי באשה שאינה בטלה אלא משחקת במיני הצחוק דלידי זמה איכא, לידי שעמום ליכא, שאין שעמום אלא ביושב ותוהה ובטל לגמרי. והלכה כר׳ אליעזר:
+
+Mishnah 6
+
+<b>המדיר את אשתו מתשמיש המטה.</b> כגון שאמר יאסר הנאת תשמישך עלי. אבל הנאת תשמישי אסור עליך, לא מתסרא, דהא משועבד לה, דכתיב (שמות כ״א) ועונתה לא יגרע:
+<b>ב״ש אומרים שתי שבתות.</b> אם הדירה שתי שבתות תמתין, שכן מצינו ביולדת נקבה שטמאה שבועים:
+<b>וב״ה אומרים שבת אחת.</b> שכן מצינו בנדה שטמאה שבעה. וגמרינן מידי דשכיח, הכעס שכועס אדם על אשתו ומדירה דהוא מידי דשכיח, מנדה שהוא מידי דשכיח. לאפוקי לידה דלא שכיח כולי האי. וב״ש סברי גמרינן מידי דהוא גרם לה, נדר האיש שהוא גורם לה לשהות, מלידה שעל ידו באה לה. לאפוקי נדה דממילא קאתי לה. ויותר על שבת אחת לבית הלל או שתי שבתות לבית שמאי יוציא ויתן כתובה, ואפילו היה גמל שעונתו לשלשים יום או ספן שעונתו לששה חדשים:
+<b>התלמידים וכו׳ שלשים יום.</b> ומתניתין ר׳ אליעזר היא. ופליגי רבנן עליה ואומרים אפילו שתים ושלש שנים, והלכה כחכמים:
+<b>הטיילים.</b> שאין להם מלאכה ולא סחורה:
+<b>החמרים.</b> שיוצאים לכפרים להביא תבואה:
+<b>הגמלים.</b> מביאין חבילות על הגמלים ממקום רחוק:
+<b>הספנים.</b> המפרשים לים הגדול. ומי שהיה בתחלתו בעל אומנות שעונתו קרובה ובקש ליעשות בעל אומנות שעונתו רחוקה אשתו מעכבת עליו, חוץ מתלמוד תורה, שאין האשה יכולה לעכב על בעלה שהיה טייל או פועל שלא ייעשה תלמיד חכם:
+
+Mishnah 7
+
+<b>המורדת.</b> מתשמיש. אבל ממלאכה כופין אותה לעשות מלאכה ולא דיינינן לה כמורדת:
+<b>טרפעיקין.</b> כל טרפעיק הוא משקל ארבעים ושמונה שעורות של כסף צרוף, כמשקל שלשה דרכמונים שקורין בערבי דראה״ם שכל דרכמון שש עשרה שעורות בינוניות של כסף:
+<b>עד כנגד כתובתה.</b> ואח״כ נותן לה גט ויוצאה בלא כתובה. אבל אינו משהה אותה כדי לפחות על הנכסים שנפלו לה מבית אביה ולהפסידם ממנה.
+<b>מוסיפין על כתובתה שלשה דינרים.</b> משום דצערא דגברא קשה כשהוא נמנע מן התשמיש יותר מצערא דאתתא, לפיכך כשהיא מורדת ומצערתו פוחתין לה שבעה דינרין וכשהוא מורד ומצערה אין מוסיפין לה אלא ג׳ דינרים והיכא דמורדת אמרינן בגמרא חזרו ונמנו שיהיו מכריזין עליה ארבע שבתות זו אחר זו בבתי כנסיות ובתי מדרשות ואומר פלונית מרדה בבעלה ושולחין לה מבית דין הוי יודעת שאפילו כתובתך מאה מנה הפסדת את כולן, אחת ארוסה ואחת נשואה ואפילו נדה ואפילו חולה ואפילו שומרת יבם. וקודם הכרזה מודיעים לה שרוצים להכריז עליה, ואחר הכרזה מודיעין אותה שכבר שלמה ההכרזה, ואם עמדה במרדה תצא בלא כתובה:
+
+Mishnah 8
+
+<b>המשרה את אשתו על ידי שליש.</b> שנותן מזונותיה על ידי אפוטרופוס ואינה אוכלת עמו. תרגום ויכרה להם כרה גדולה (מלכים ב ו׳:כ״ג,), שירותא:
+<b>לא יפחות לה.</b> בשבוע:
+<b>לא פסק לה שעורים.</b> כפלים מן החטים, אלא ר׳ ישמעאל שהיה סמוך לאדום ששם השעורים רעות ביותר:
+<b>דבילה.</b> תאנים דרוסות בעיגול ונמכרות במשקל ולא במדה:
+<b>מפץ.</b> רך ממחצלת:
+<b>כיפה.</b> צעיף אחד:
+<b>ומנעלים ממועד למועד.</b> מנעלים חדשים לכל שלש רגלים:
+<b>חדשים.</b> קשים לה בימות החמה לפי שהם חמים, ויפים לה בימות הגשמים:
+<b>והשחקים שלה.</b> אף כשיקנה לה חדשים, מפני שמתכסה בהן בימי נדתה:
+
+Mishnah 9
+
+<b>נותן לה מעה כסף.</b> בכל שבת לצורך דברים קטנים:
+<b>ואוכלת עמו לילי שבת.</b> אע״ג דבכל שאר הימים יכול לתת מזונותיה על ידי שליש אם ירצה, בליל שבת שהוא ליל עונה חייב לאכול עמה:
+<b>מעשה ידיה.</b> מותר מעשה ידיה כלומר מה שעושה יותר על מזונותיה:
+<b>שתי.</b> קשה לטוות כפלים כשל ערב. ומשקל של יהודה כפלים כשל גליל:
+<b>הכל לפי כבודו.</b> וכפי מנהג המדינה נמי:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>מציאת האשה.</b> וירושתה. אם נפלה לה ירושה:
+<b>הוא אוכל פירות בחייה.</b> והקרן שלה:
+<b>ופגמה.</b> חבלה שיש בה פחת דמים ששמין אותה כמה היתה יפה לימכר בשוק וכמה היא שוה עכשיו:
+<b>ובזמן שבגלוי.</b> שהבושת שלו. ועוד, שנמאסת עליו והוא סובלה:
+<b>ילקח בהן קרקע והוא אוכל פירות.</b> בחייה, והקרן שלה לכשימות או יגרשנה. ואם תמות היא, יורשה. והלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>ומת חתנו.</b> ונפלה לפני יבם:
+<b>יכול הוא שיאמר.</b> או חלוץ או יבם. ואילו לאחיו, או יתן מה שפסק או תשב עד שתלבין ראשה. ואע״ג דאחיו עם הארץ והוא תלמיד חכם יכול הוא לומר לאחיך הייתי רוצה ליתן ולך איני רוצה ליתן:
+
+Mishnah 3
+
+<b>והוא פוסק כנגדן ט״ו מנה.</b> אלף דינר הן עשרה מנה, וכשבא החתן לקבל עליו ולכתוב בכתובה, כותב שליש יותר, שהן ט״ו מנה, אם הכניסה לו הכלה דינרין בעין, מפני שהוא משתכר בהן:
+<b>וכנגד השום.</b> ואם הכניסה לו בגדים ותכשיטים שצריכין שומא, הוא פוסק פחות חומש, שאם הכניסה שום של אלף זוז אינו מקבל עליו אלא ח׳ מאות, שדרך הבאים לשום הבגדים ונכסים של הכלה לשומם יותר משוויים לכבוד הכלה ולחבבה על בעלה:
+<b>שום במנה ושוה במנה.</b> כלומר אם לא שמו נכסי הכלה ותכשיטיה אלא כמו שהם שוים בשוק:
+<b>אין לו אלא מנה.</b> לא יכתבו בשטר הכתובה אלא מנה כמו ששמו:
+<b>שום במנה היא נותנת שלשים ואחד סלע ודינר.</b> שום שהוא מקבלה במנה, שאמרו לו כתוב מנה בכתובה והיא תכניס לך שום של מנה, צריך שישומו אותו בבית החתונה שלשים ואחד סלע ודינר שהוא מנה וחומשו:
+<b>ובארבע מאות.</b> שום, כשיקבל עליו החתן לכתוב ד׳ מאות. היא נותנת חמש מאות לפי שומת הנועדים:
+<b>וכשחתן פוסק וכו׳</b> ואם שמו הם תחלה והכניסה לו, בין שום קטן בין שום גדול, הוא כותב בשטר פחות חומש:
+
+Mishnah 4
+
+<b>פסקה להכניס לו כספים.</b> דינרים בעין שמוכנין להשתכר בהן מיד:
+<b>סלע.</b> שהוא ארבעה דינרין נעשה ליכתב בשטר הכתובה בששה דינרין, בתוספת שליש. ואשמעינן תנא דבדינרין בעין, בין שהן מרובים כגון אלף דינר דקתני ברישא, בין שהם מועטים כגון סלע דקתני בסיפא, לעולם נכתבים בשטר הכתובה בשליש יותר, מפני שעומדין להשתכר בהן מיד. ובדברים שצריכין שומא כגון בגדים ותכשיטים, בין שהם מרובים כגון וכנגד השום דקתני דקאי אאלף זוז דאמר ברישא, בין שהם מועטים כגון הא דקתני שום במנה היא נותנת שלשים ואחד סלע ודינר, לעולם פוחתין חומש בשטר הכתובה ממה ששמו אותם בבית החתונה, לא שנא אם שמו אותם תחלה ואח״כ באין לכתוב הכתובה שאז צריך לפחות בשטר הכתובה החומש מן השומא ששמו בבית הכלה כדקתני וכשהחתן פוסק וכו׳, ולא שנא אם הוא כתב תחלה הכתובה שאז צריך שתהיה השומא בתוספת חומש ממה שכתוב בכתובה כדקתני ובד׳ מאות שום היא נותנת חמש מאות:
+<b>לקופה.</b> שיתן לה עשרה זוז על כל מנה ומנה שהיא מביאה לו, כדי לקנות לה מהם בשמים ותמרוקי הנשים. ולא אתפרש במתניתין אם לכל שבוע או לכל חודש או לכל שנה:
+
+Mishnah 5
+
+<b>וכן המשיא את היתומה.</b> גבאי צדקה:
+<b>אם יש בכיס.</b> של צדקה:
+
+Mishnah 6
+
+<b>מה שראוי ליתן לה.</b> עישור נכסים:
+<b>אם השיא.</b> האב בחייו:
+<b>את הבת הראשונה ינתן וכו׳</b> בין שהוא פחות מעישור בין שהוא יותר. והלכה כרבי יהודה דאזלינן בתר אומדן דעתיה דאב. ואם א״א לעמוד על אומדן דעתו של אב יהבינן לה עישור נכסים דמשתכחי השתא בשעת נשואיה ממקרקעי. אבל ממטלטלי אין לה עישור. ואיכא למ״ד דבזמן הזה ממטלטלי נמי אית לה עישור. ואם נישאת ולא תבעה מן היורשים, תובעת לאחר שנישאת, ולא אמרינן אחולי אחלה גבייהו. ודוקא כשהיתה ניזונית מנכסי אביה, אבל אם פסקו היורשים מלתת לה מזונות [אחולי אחלה אלא אם כן מחתה]. ואם היתה בוגרת שאין לה מזונות ועמדה ונישאת ולא תבעה מה שראוי לה לנדוניתה מנכסי אביה אחולי אחלה גבי יורשים ואינה יכולה לתבוע עוד, ואפילו היתה ניזונת מנכסיהם:
+
+Mishnah 7
+
+<b>המשליש מעות לבתו.</b> מסר מעות ביד שליש לצורך בתו לקנות לה שדה או נדוניא לכשתנשא:
+<b>נאמן בעלי עלי.</b> ותנם לו:
+<b>יעשה שליש כו׳</b> יקנה השדה. ואין שומעין לה דמצוה לקיים דברי המת:
+<b>וכי אינה אלא שדה.</b> כלומר אפילו כבר נקנה השדה והיא רוצה למוכרה יכולה למכור, הלכך שומעין לה. ופלוגתא דרב יוסי ור״מ דוקא בגדולה מן האירוסין, דאילו לאחר שנישאת דברי הכל שומעין לה. ובקטנה נמי מודה רבי יוסי דאין במעשה קטנה כלום ואין שומעין לה. והלכה כר״מ:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>המדיר את אשתו מליהנות לו.</b> על הנאת תשמיש אין הנדר חל, משום דמשועבד לה ולאו כל כמיניה להפקיע שעבודו. ועל הנאת מזונות אף על גב דמשועבד לה אשכחן דחל הנדר כגון שמספיקין מעשה ידיה למזונותיה. ובגמרא פריך א״כ למה יעמיד פרנס, ומשני, כגון שאין מספיקין לדברים שהיתה רגילה בהם בבית אביה, ועל זה בלבד יעמיד פרנס שיפרנסנה. ולא שיעמיד שליח לפרנסה, שהרי שלוחו של אדם כמותו, אלא שאומר כל המפרנס אינו מפסיד:
+<b>יתר מכן יוציא ויתן כתובה.</b> דעד שלשים יום לא שמעי אינשי וליכא זילותא. טפי משלשים יום שמעי אינשי ואיכא זילותא:
+<b>בישראל.</b> אם ישראל הוא שיכול להחזיר את גרושתו:
+<b>ובכהנת.</b> שאם יגרשנה לא יוכל להחזירה יהבו ליה רבנן זימנא טפי. ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>אחד מכל הפירות.</b> כגון שאמרה היא קונם פרי פלוני עלי, והוא קיים לה:
+<b>ר׳ יהודה אומר כו׳</b> ולית הלכתא כותיה:
+
+Mishnah 3
+
+<b>שלא תתקשט באחד מכל המינים.</b> [שאמרה היא] קונם בושם פלוני עלי, והוא קיים לה:
+<b>בעניות שלא נתן קצבה לדבר.</b> עד מתי אסרו עליה, הוא דיוציא ויתן כתובה. אבל אם נתן קצבה, תמתין עד אותו זמן. וכמה קצבה י״ב חדש:
+<b>ובעשירות שלשים יום.</b> שכן אשה חשובה נהנית מריח קשוטיה שלשים יום, וזאת תהנה מריח הקשוטים שנתקשטה לפני הנדר שלשים יום. והלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>רגל אחד יקיים שלשה יוציא ויתן כתובה.</b> הא מתניתין מפרשים לה בגמרא הכי, רגל אחד יקיים, במה דברים אמורים באשת ישראל, אבל בכהנת שנים יקיים, שלשה יוציא ויתן כתובה. ומתניתין ר׳ יהודה היא דמפליג בין ישראל לכהנת, ולית הלכתא כוותיה:
+
+Mishnah 5
+
+<b>שנועל בפניה.</b> דלת של שמחה והסרת יגון. ולבית האבל נועל בפניה, שלמחר היא מתה ואין אדם סופדה:
+<b>מחמת דבר אחר.</b> כגון דאתחזק שבני אדם פרוצים מצויין שם:
+<b>שתאמרי לפלוני וכו׳</b> דברים של קלות:
+<b>שתהא ממלאה ומערה לאשפה.</b> אית דמפרשי לאחר שתשמש וימלא רחמה שכבת זרע תנפצנו כדי שלא יקלוט הזרע ותתעבר. ואית דמפרשי שתמלא עשרה כדי מים ותערה לאשפה, מפני שנראית כשוטה:
+
+Mishnah 6
+
+<b>מאכילתו שאינו מעושר.</b> ולא נודע לו אלא אחר שאכלו, כגון דאמרה ליה פלוני כהן תיקן לי את הכרי ואזל שייליה ואשתכח שיקרא:
+<b>ומשמשתו נדה.</b> כגון שהוחזקה נדה בשכנותיה שראוה לובשת בגדי נדות ולבעלה אמרה טהורה אני:
+<b>ולא קוצה לה חלה.</b> דאמרה ליה פלוני תיקן לי את העיסה ואזל שייליה ואשתכח שיקרא:
+<b>וטווה בשוק.</b> ומראה זרועותיה לבני אדם:
+<b>ומדברת עם בני אדם.</b> משחקת עם הבחורים:
+<b>ומקללת יולדיו בפניו.</b> מקללת ומחרפת אבי בעלה בפני בעלה:
+<b>הקולנית.</b> תובעת תשמיש בקול רם עד ששכנותיה שומעות אותה. וכל הני צריכות עדים והתראה להפסידן כתובתן. ואין להן לא כתובה ולא תוספת ואינן נוטלות אלא בלאותיהן הקיימים בלבד:
+
+Mishnah 7
+
+<b>שאין עליה נדרים ונמצאו עליה נדרים.</b> באלו נדרים אמרו, שלא תאכל בשר ולא תשתה יין ולא תתקשט בבגדי צבעונים. אבל בשאר נדרים מקודשת:
+<b>כל המומין הפוסלין בכהנים.</b> בבכורות קא מני להו. והוסיפו עליהן בנשים, זיעה. וריח הפה או ריח רע במקום אחר בגופה. ושומא שיש בה שער, בין קטנה בין גדולה כשהיא כנגד פניה, וכגון שהיא תחת כפה שבראשה דזימנין מתחזיא וזימנין דלא מתחזיא, שאם היא במקום המגולה תמיד הרי ראה ונתפייס, ואם השומא אין בה שער אינה מום עד שתהא גדולה כאיסר. וקולה עבה ומשונה מקול שאר הנשים. ונשכה כלב ונעשה במקום הנשיכה צלקת, כלומר כווץ כמו מכות אש. ודדיה גסים מחברותיה טפח. ושדדיה רחוקים זה מזה עד שיש טפח בין דד לדד. אלו מומין בנשים, ואע״פ שאינה מומין בכהנים: 
+
+Mishnah 8
+
+<b>האב צריך להביא ראיה.</b> אם בא לתבוע כתובתה מן האירוסין מזה שממאן לקחתה, צריך שיביא ראיה שלאחר שנתארסה היו בה מומין הללו. ואף על פי שיש לאשה חזקה דגופה, הואיל ונמצאו המומין ברשות האב ואיכא למימר כאן היו קודם אירוסין, ולפיכך אם לא הביא ראיה, בעל מהימן:
+<b>נכנסה לרשות הבעל.</b> נשאה, ועתה בא להוציאה בלא כתובה על מומין שבה, עליו להביא ראיה שקודם שנתארסה היו בה מומין הללו. דכיון דלא נמצאו מומין הללו אלא ברשותו, אומרים כאן נמצאו כאן היו ולאחר שנישאת באו לה ונסתחפה שדהו:
+<b>אינו יכול לטעון.</b> דידע ונתפייס:
+
+Mishnah 9
+
+<b>שנולדו בו מומין.</b> משנשאה:
+<b>מומין גדולים.</b> נסמית עינו נקטעה ידו נשברה רגלו. ואין הלכה כרשב״ג, ואפילו במומין גדולים אין כופין אותו להוציא:
+
+Mishnah 10
+
+<b>מוכה שחין.</b> מצורע:
+<b>בעל פוליפוס.</b> ריח החוטם:
+<b>והמקמץ.</b> מקבץ צואת כלבים:
+<b>והמצרף נחושת.</b> המחתך נחושת ממקום מוצאו מן הארץ, ומסריח הוא:
+<b>והבורסי.</b> מעבד עורות:
+<b>מפני שממקתו.</b> ממסמסתו. לשון המק בשרו (זכריה י״ד.) והלכה כחכמים:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>האשה.</b> עד שלא תתארס. ונתארסה:
+<b>ב״ש אומרים תמכור.</b> בעודה ארוסה, אבל משנישאת לא:
+<b>הואיל וזכה באשה.</b> שהיא ארוסתו:
+<b>לא יזכה בנכסים.</b> בתמיה:
+<b>על החדשים.</b> שנפלו לה משנישאת אנו בושין מה ראו חכמים לומר אם מכרה ונתנה הבעל מוציא מיד הלקוחות, אלא שאתם מגלגלים עלינו נכסים שנפלו לה בעודה ארוסה לומר שאם מכרה מכרה בטל לפי שזכה בהם הבעל:
+
+Mishnah 2
+
+<b>נכסים ידועים לבעל ונכסים שאין ידועים.</b> אית דמפרשים נכסים ידועים, מקרקעי. ושאין ידועים, מטלטלי. ואית דאמרי, אלו ואלו ידועים הם. ואלו הם שאינם ידועים, כל שהיא יושבת כאן ונפלו לה נכסים במדינת הים. ופסק ההלכה, בין נכסים שנפלו לה עד שלא תתארס ובין שנפלו לה משנתארסה אם מכרה אותם אחר שנישאת הבעל מוציא מיד הלקוחות פירות בחייה וגוף הקרקע לאחר מיתתה. והלכה כר״ש שחולק בין נכסים הידועים לבעל לנכסים שאינם ידועים:
+
+Mishnah 3
+
+<b>שמין אותן.</b> דקסבר מה שגדל ברשותו הוו פירות ומה שלא גדל ברשותו הוי קרן. ולפיכך מה שדמי הקרקע יקרים עכשיו בשביל תבואה זו, הוי קרן, וצריך ליתן לה דמים וילקח בהן קרקע והוא אוכל פירותיה:
+<b>וחכמים אומרים.</b> אף אלו שלא גדלו ברשותו תורת פירות נתנו בהם, הואיל והקרקע קיימא לה. והלכה כחכמים:
+
+Mishnah 4
+
+<b>ביציאתה.</b> אם בא לגרשה:
+<b>פירות המחוברים לקרקע בכניסתה שלו.</b> כלומר בשעת נפילתן שלו, כדברי חכמים. ואיכא בין חכמים לר״ש פירות המחוברין בשעת יציאה, דלא איירי בהו חכמים ולית להו הא דאמר ר״ש ביציאתה שלה דקסברי, מה שגדל ברשותו שלו. והלכה כר״ש:
+
+Mishnah 5
+
+<b>רבן שמעון בן גמליאל אומר לא תמכור.</b> יכולה היא לעכב. והלכתא כוותיה:
+<b>רבי יהודה אומר לא תמכור.</b> והלכתא כוותיה:
+<b>קימעא.</b> דבר מועט ואפילו כל שהוא:
+<b>ישבע כמה הוציא ויטול.</b> ושבועה זו כעין של תורה היא, והני מילי, שהיה השבח כנגד ההוצאה או יותר, אבל אם היתה ההוצאה יתירה על השבח ישבע שבועת התורה שהוציא כנגד השבח ויטול כנגד השבח בלבד והשאר יפסיד. וכל זה כשגירשה הבעל, אבל אם מרדה היא, בין אכל הבעל בין לא אכל, ישבע כמה הוציא ויטול כנגד השבח. ובנכסי צאן ברזל, כל השבח של בעל, דאמרינן אם הוסיפו הוסיפו לו:
+
+Mishnah 6
+
+<b>שנפלו לה נכסים.</b> מבית אביה, בעודה שומרת יבם:
+<b>מה יעשו בכתובתה.</b> מנה ומאתים ותוספת ונדוניא שהכניסה לו וקיבל עליו אחריות:
+<b>ובנכסים הנכנסין והיוצאין.</b> נכסי מלוג, שכשהיא נכנסת נכנסים עמה וכשיוצאת מבעלה יוצאים עמה:
+<b>בית שמאי אומרים יחלוקו יורשי הבעל עם יורשי האב.</b> דספק נשואה ליבם היא וזוכה בחצי ירושתה מספק:
+<b>נכסים בחזקתן.</b> נכסי צאן ברזל בחזקתן. ולא איתפרש בחזקת מי, אי בחזקת יורשי הבעל הואיל ואחריותן עליו, אי בחזקת יורשי האשה שהיו שלה. ובפ״ד מיבמות תמצא המשנה הזאת:
+
+Mishnah 7
+
+<b>ילקח בהן קרקע.</b> לפי שכתובתה על נכסי בעלה הראשון, לפיכך נכסי המת אחראין לכתובתה אלא שהיבם אוכל פירות אם מיבם אותה, וסבר מטלטלי משתעבדי לכתובה:
+<b>שמין אותם.</b> דכל מה שגדל ברשות המת אחראין לכתובה:
+<b>וחכמים אומרים פירות המחוברים לקרקע שלו.</b> בגמרא פריך, והא כל נכסיו אחראין וערבאין לכתובה, ומשני, תני שלה:
+<b>כל הקודם זכה.</b> קסברי, מטלטלי לכתובה לא משתעבדי אא״כ תפסה. ומחיים דבעל בעינן תפיסה. והוא הדין נמי דפליגי אכספים, דמאי שנא כספים מפירות תלושין. והלכה כחכמים:
+<b>הרי היא כאשתו.</b> שמגרשה בגט, ומחזירה. ולא אמרינן ויבמה אמר רחמנא ועדיין יבומין ראשונים עליה ולא תסגי לה בגט. והכי נמי כשגירשה הוה אמינא מצוה דרמיא רחמנא עליה הא קעבדה, ותיקו עליה באיסור אשת אח ולא מצי להחזירה, קמ״ל דאמר רחמנא (דברים כ״ה:ה׳) ולקחה לו לאשה, כיון שלקחה הרי היא כאשתו:
+
+Mishnah 8
+
+<b>כל נכסיו.</b> שירש מאחיו, אחראין לכתובתה:
+<b>גירשה אין לה אלא כתובה.</b> אבל כל זמן שלא גירש היו כל הנכסים משועבדים לה:
+<b>הרי היא ככל הנשים.</b> שהמגרש את אשתו ומחזירה, על מנת כתובה הראשונה החזירה. ואצטריך לאשמועינן הא ביבמה, דלא תימא אשתו היא דאיהו כתב לה כתובה מממונו, אבל יבמתו דלאו איהו כתב לה אלא נכסי בעלה הראשון הוא דהוו אחראין וערבאין, היכא דגרשה ואהדרה אימא כתובתה מיניה, קמשמע לן:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>הכותב לאשתו דין ודברים אין לי בנכסיך.</b> בעודה ארוסה כותב לה, לכשתנשאי לי דין ודברים אין לי בנכסיך. אע״ג דלא קנו מיניה, מוכרת ונותנת ומכרה קיים, שנחלה הבאה לאדם ממקום אחר אדם מתנה עליה שלא יירשנה. ואי קנו מיניה, אפילו לאחר שנישאת מכרה קיים, אבל פירות אוכל, ואם מתה יורשה, דהכי משמע, בנכסיך אין לי דין אבל בפירותיהן יש לי דין, וכל זמן שהן נכסיך שאת בחיים אין לי דין ודברים בהם, הא לאחר מיתה יש לי בהם דין ודברים:
+<b>רבי יהודה אומר לעולם הוא אוכל פירי פירות.</b> בגמרא מפרש אלו הן פירות ואלו הן פירי פירות, הכניסה לו קרקע ועשתה פירות אלו הן פירות, מכר אלו הפירות ולקח בהן קרקע ועשתה פירות הרי הן פירי פירות. וכשאמר לה דין ודברים אין לי בנכסיך ובפירותיהן בלבד, אוכל פירי פירות לדברי ר׳ יהודה, דהא לא סליק נפשיה אלא מן הפירות בלבד. והלכה כר״י:
+<b>רשב״ג אומר אם מתה יירשנה מפני שהתנה על מה שכתוב בתורה.</b> דכתיב (במדבר כ״ז:י״א) וירש אותה, מכאן שהבעל יורש את אשתו אבל מסקנא דמלתא, שירושת הבעל את אשתו אינו מן התורה אלא מדרבנן, וקרא אסמכתא בעלמא. ואף על פי כן הלכה כרשב״ג לא מפני שמתנה על מה שכתוב בתורה אלא שחכמים עשו לה חיזוק כשל תורה:
+
+Mishnah 2
+
+<b>ינתנו לכושל שבהן.</b> אית דמפרשי, למי ששטרו מאוחר, שהוא כושל וחלש שבכולן שאינו יכול לטרוף לקוחות הקודמים לו. ואית דמפרשי, לכתובת אשה, והיא קרויה כושל שאין דרכה לחזור אחר נכסי המת ולבקש היכן יש לו קרקע כמו האיש. ואע״ג דמטלטלי דיתמי לא משתעבדי לבעל חוב ולא לכתובת אשה, הכא דלאו ברשותייהו מנחי, סבירא לר׳ טרפון דמוציאין מיד הלוה או מיד שהפקדון אצלו ונותנין לבעל חוב ולכתובה:
+<b>ינתנו ליורשים.</b> ולא מהניא תפיסה:
+<b>שכולן צריכין שבועה.</b> שהבא ליפרע מנכסי יתומים לא יפרע אלא בשבועה וכל זמן שלא נשבעו אין אנו יודעים אם יש להם עליו כלום, הלכך משמת המת זכו בהן היורשים וברשותן הן:
+
+Mishnah 3
+
+<b>כל הקודם בה זכה.</b> קדמו יורשים זכו ואין מוציאין מידם, דמטלטלי דיתמי לא משתעבדי לבעל חוב ולכתובה. קדם אחד מהם האשה או המלוה זכה הוא, דר׳ טרפון אית ליה תפיסה דלאחר מיתה מהניא:
+<b>זכתה אשה יותר על כתובתה.</b> אם קדמה ותפסה ויש יותר מן הכתובה, או קדם בעל חוב ותפס ויש ותר על חובו:
+<b>המותר כו׳ ינתנו לכושל.</b> זה בעל השטר שידו על התחתונה. ואם יבואו ליד היתומים שוב לא יוציאו מהם לא אשה ולא בעל חוב. והאידנא דנהיגי בכל בתי דינים שבישראל דמטלטלי דיתמי משעבדי לבעל חוב, מי שמת והניח מטלטלין והיה עליו בעל חוב וכתובת אשה, כל הקודם זכה בין בעל חוב מוקדם בין בעל חוב מאוחר, שאין דין קדימה במטלטלין. ואם לא קדם אחד מהם, יחלקו המטלטלין ביניהם, כדאמרינן לקמן בפרק מי שהיה נשוי:
+
+Mishnah 4
+
+<b>חנונית.</b> למכור ולקנות בחנות:
+<b>אפוטרופא.</b> להתעסק בממונו ולישא וליתן:
+<b>משביעה כל זמן שירצה.</b> שבועה כעין של תורה על טענת שמא, ויכול לגלגל עליה שלא עשתה אונאה על פלכה ועל עיסתה:
+<b>ר״א אומר.</b> אפילו לכתחילה שלא ע״י גלגול יכול להשביעה על פלכה ועל עיסתה. ואין הלכה כר״א:
+
+Mishnah 5
+
+<b>משביע הוא את יורשיה.</b> אם גירשה ומתה ויורשיה תובעין הימנו כתובתה, נשבעים שבועת היורשים שלא פקדתנו בשעת מיתה ולא אמרה לנו קודם לכן ולא מצינו בין שטרותיה ששטר כתובתה פרוע:
+<b>ואת הבאים ברשותה.</b> אם מכרה כתובתה לאחרים ונתגרשה ומתה והלקוחות תובעים כתובתה, נשבעים אף הן שבועת היורשים:
+<b>אבל יורשיו משביעין אותה.</b> אם נתאלמנה והיא או יורשיה נפרעין מן היתומים, צריכים שבועה, שהרי לא פטרן אלא ממנו אם תגבה כתובתה בחייו:
+<b>לבאין ברשותי.</b> אם אמכור נכסי ואת באה ליפרע מן הלקוחות:
+
+Mishnah 6
+
+<b>הלכה מקבר בעלה.</b> זו שפטרה בעלה מן השבועה:
+<b>לבית אביה.</b> שלא נתעסקה שוב בנכסים:
+<b>אין היורשים משביעין אותה.</b> במה שנתעסקה בין מיתה לקבורה. שאם היו יורשים יכולים להשביעה על כך, מתוך שהיא צריכה להביא עדים במה שהיא מוכרת וקונה לצורך קבורת המת ישהה המת ויתנוול:
+<b>על העתיד לבוא.</b> שלא עיכבה בידיה כלום מן העסק שנעשית אפוטרופא עליו לאחר קבורת בעלה, דלא מהניא ביה פטור דידיה שהרי הנכסים של יתומים הם:
+<b>על שעבר.</b> על עסק שבחיי בעלה:
+
+Mishnah 7
+
+<b>לא תפרע אלא בשבועה.</b> הנפרע מחבירו אינו מדקדק לשום לב על כל מה שפרעו, וזו הואיל ונפרעה במקצת אפשר שנפרעה הכל ורמו רבנן שבועה עלה כי היכי דתידוק:
+<b>עד אחד מעיד שהיא פרועה לא תפרע אלא בשבועה.</b> תקנת חכמים היא כדי להפיס דעתו של בעל. ושבועות הללו אף על פי שתקנת חכמים הן, אינן אלא כעין של תורה בנקיטת חפץ, שכל שבועות שתיקנו במשנה כעין של תורה הן:
+<b>מנכסים משועבדים.</b> משום דאי הוה גבי מן הלוה גופיה והוה טעין לוה אשתבע לי דלא פרעתיך משבעינן ליה, ואנן טענינן בשביל לקוחות דלמא אי הוה גבית מן הלוה הוה טעין לך אשתבע לי דלא פרעתיך ובעית אשתבועי, השתא נמי אשתבע:
+
+Mishnah 8
+
+<b>רבי שמעון.</b> קאי לעיל ארבנן דאמרי המושיב את אשתו חנונית או אפוטרופא משביעה כל זמן שירצה ואם כתב לה נדר ושבועה אין לי ולא ליורשי עליך אין יורשין משביעין אותה, ואתא הוא לאפלוגי ואמר דכל זמן שהיא תובעת כתובתה יורשין משביעין אותה ואפילו כתב לה נדר ושבועה אין לי ולא ליורשי עליך. ואם אינה תובעת כתובתה אין יורשין משביעין אותה על אפוטרופא שבחיי בעלה ואפילו לא פטרה מן השבועה, דלית ליה דר׳ אליעזר ומחלוקתו דאמרי לעיל במתניתין משביעה כל זמן שירצה. ואין הלכה כר׳ שמעון:
+
+Mishnah 9
+
+<b>הוציאה גט ואין עמו כתובה.</b> במקום שאין כותבים כתובה וסומכים על תנאי בית דין:
+<b>גובה כתובתה.</b> דתנאי כתובה מעשה בית דין הוא, וכל מעשה בית דין כמאן דנקיט שטרא דמי. ודוקא מנה מאתים הוא דגביא, אבל תוספת אין לה עד שתוציא שטר כתובה:
+<b>פרוזבול.</b> הלל תיקן פרוזבול כדי שלא תשמט שביעית. שמוסר שטרותיו לבית דין שיגבה מן הלוה חובו כל זמן שיתבענו דהשתא לא קרינא ביה לא יגוש. שאינו תובעו כלום אלא בית דין תובעין:
+<b>הרי אלו לא יפרעו.</b> חיישינן שמא כבר גבתה כתובתה, וזה השמיטתו שביעית:
+<b>מן הסכנה.</b> שגזרו גוים על המצות והיו יראים לשמור גיטיהן ומשקיבלתו שורפתו. וכן פרוזבוליהן:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>מי שהיה.</b> יורשי הראשונה קודמים ליורשי השניה. אם מתו נשיו אחריו עד שלא הספיקו לגבות:
+<b>שניה ויורשיה קודמים.</b> שהיא בעלת חוב, ויורשי ראשונה באים לירש מאביהן כתובת בנין דכרין, דהא אינון ירתון תנן, לפיכך פורעין את החוב תחלה ומה שנשאר יירשו. ודוקא כשנשבעה השניה על כתובתה אז היא או יורשיה נוטלים כתובתה. אבל אם מתה היא לאחר שמת בעלה ולא נשבעה על כתובתה, אין יורשיה נוטלים כלום מכתובתה, דקיימא לן אין אדם מוריש שבועה לבניו, כלומר ממון שאין אדם זוכה בו אלא בשבועה ומת קודם שנשבע. אותו ממון אין אדם מורישו לבניו:
+
+Mishnah 2
+
+<b>ויתומים מבקשים כתובת אמן.</b> שכתובה של אחת מרובה משל חברתה, ואומרים בניה כתובת בנין דכרין ניטול, וכן אתם, והשאר נחלוק:
+<b>חולקים בשוה.</b> כשאר כל הירושות, ואין נוטלים כתובת בנין דכרין:
+<b>אם אמרו יתומים.</b> בני הכתובה הגדולה:
+<b>הרי אנו מעלין על נכסי אבינו.</b> מעלין דמיהן לקבלם עלינו ביוקר כדי שיהיה שם מותר דינר ויטלו כתובת אמן:
+
+Mishnah 3
+
+<b>היו שם נכסים בראוי.</b> כגון עסקא שביד אחרים או הלואה:
+<b>אינן כבמוחזק.</b> אינן נחשבים להיות כאילו הן מוחזקים בידו ויש כאן מותר דינר:
+<b>שאין להם אחריות.</b> מטלטלים:
+<b>שיש להם אחריות.</b> קרקעות. והלכה כרבי שמעון. ואף בזמן הזה דנהיגי דמטלטלי דיתמי משעבדי לבעל חוב, אין כתובת בנין דכרין נוהגת במטלטלין אלא בקרקעות:
+
+Mishnah 4
+
+<b>של זו מנה ושל זו מאתים כו׳</b> ושלשתן נחתמו ביום אחד. דאי בתלתא יומי, הקודמת בשטר קודמת בגיבוי. או שלא הניח אלא מטלטלין, שאין דין קדימה במטלטלין:
+<b>חולקות בשוה.</b> שהרי כח שלשתן שוה בשעבוד מנה דבכולהו איכא מנה:
+<b>היו שם מאתים.</b> אין לבעלת מנה שעבוד אלא במנה, אבל במנה שני אין שעבוד לשטר של בעלת מנה:
+<b>של מנה נוטלת חמשים.</b> בגמרא פריך, שלישית מנה היה ראוי שתטול והיאך נוטלת חמשים שהוא חצי מנה. ומשני, דמתניתין איירי דאמרה לה בעלת מאתים לבעלת מנה, דין ודברים אין לי עמך במנה המשועבד לך ולא יתמעט חלקך בשבילי, הלכך היא ובעלת שלש מאות חולקות אותו. ומפני שלא נתנה בעלת המאתים לבעלת המנה חלקה במתנה אלא אמרה לה שלא תריב עמה ובשבילה לא יתמעט חלקה, לאחר שלקחה בעלת המנה חמשים נשאר זכות בעלת המאתים שוה עם זכות בעלת השלש מאות במנה וחצי הנשאר, וכל אחת מהן נוטלת ג׳ דינרי זהב שהן שבעים וחמישה דינרים של כסף שכל דינר זהב הוא עשרים וחמשה דינרים של כסף:
+<b>היו שם שלש מאות.</b> מנה ראשון משועבד לכולם, והשני לבעלת מאתים ולבעלת שלש מאות, והשלישי לבעלת שלש מאות בלבד:
+<b>של מנה נוטלת חמשים ושל מאתים מנה.</b> כגון דאמרה להו בעלת שלש מאות לבעלת מנה ולבעלת מאתים, דין ודברים אין לי עמכם במנה, הלכך מנה הראשון חולקות בעלת מאתים ובעלת מנה, נמצאת בעלת מנה נוטלת חמשים, ומנה השני חולקות בעלת מאתים ובעלת שלש מאות, נמצאת בעלת מאתים נוטלת מנה, חמשים שחלקה מהמנה הראשון עם בעלת המנה, וחמשים מהמנה השני שחלקה עם בעלת השלש מאות. והמנה השלישי נוטלת כולו בעלת השלש מאות, נמצאת נוטלת ששה דינרי זהב שהם מנה ומחצה, המנה השלישי כולו שנשאר לה וחצי המנה שחלקה עם בעלת המאתים. ובגמרא מסיק דמתניתין רבי נתן היא ואינה הלכה, דאמר רבי אין אני רואה דבריו של רבי נתן בזה, אלא חולקות בשוה, דהואיל וכל נכסיו אחראין לכתובה כל שלשת המנים משועבדים לבעלת המנה כשאר חברותיה, עד שתגבה כל כתובתה, הלכך חולקות בשוה, וכך נוטלת בעלת המנה כמו בעלת המאתים ושלש מאות. אבל בשלשה שהטילו מעות לכיס זה מנה וזה מאתים וזה שלש מאות דהתם שבח שהשביחו מעותיהן קא שקלי, דינא הוא שכל אחד יטול לפי מעותיו. ודוקא כשהשביחו מחמת המעות עצמן כגון שנשתנה המטבע או הוסיפו עליו או פחתו אז חולקים השבח וההפסד לפי הממון. אבל אם קנו סחורה מן המעות שהטילו לכיס והרויחו בסחורה או הפסידו, אין מחלקים הריוח וההפסד אלא לפי מספר השותפין ולא לפי הממון, וכך נוטל בהפסד ובשבח מי שנותן בכיס מעות מועטים כמו אותו שנתן מעות מרובים אם לא התנו תחלה שיחלקו לפי ממון. וכן דנים בכל בתי דינים:
+
+Mishnah 5
+
+<b>הראשונה קודמת לשניה.</b> אותה שזמן כתובתה מוקדם קודמת לשניה שזמנה מאוחר. וכן כולם:
+<b>הראשונה נשבעת לשניה.</b> אם שניה טוענת השבעי לי שלא גבית משל בעלי כלום, דלמא לא ישאר לי ממה שאגבה כתובתי. ואף שלישית תאמר כן לשניה, ורביעית לשלישית. אבל הרביעית נפרעת שלא בשבועה, וכגון שאין שם יורש או בעל חוב אחר שישביעה:
+<b>בן ננס אומר כו׳</b> פלוגתייהו דתנא קמא ובן ננס מפרש בגמרא כגון שנמצאת שדה אחת מאלו השדות שגבו השלש נשים הראשונות, שאינה שלו, שנודע שגזלה וסוף שיבואו בעליה ויטלוה, וכשבאה הרביעית לגבות כתובתה משדה רביעית באה זאת ואומרת לה למחר יבא הנגזל ויטול שדהו מידי, רצוני שתשבעי לי שלא גבית כתובתיך בחיי הבעל. תנא קמא סבר בעל חוב מאוחר שקדם וגבה מה שגבה לא גבה, הלכך למה תשבע, אם יבא הנגזל ויטרוף מזו תחזור היא על הרביעית ותטול ממנה מה שגבתה, דהויא לה רביעית בעל חוב מאוחר. ובן ננס סבר, בעל חוב מאוחר שקדם וגבה, מה שגבה גבה, ואם תחזיק זאת אין השלישית יכולה לחזור עליה, ולכך תשבע לה שלא גבתה מנכסי בעלה כלום. והלכה כתנא קמא. וממילא שמעינן שאם תפסה מטלטלין שצריכה לישבע לדברי הכל כיון שאין דין קדימה במטלטלין ומה שגבה גבה:
+
+Mishnah 6
+
+<b>וכתבה ראשונה ללוקח וכו׳</b> וכגון שקנו מידה. ובגמרא פריך, ותימא נחת רוח עשיתי לבעלי. ומשני, כגון שמכר הבעל שדה זו לאיש אחר קודם לזה ולא רצתה האשה לחתום לו, ולזה חתמה, דאם איתא דנחת רוח עושה לבעלה היתה חותמת לראשון:
+<b>פשרה.</b> ביצוע. לא כולו לזה ולא כולו לזה. ולשון פושרין הוא, לא חמים ולא קרים:
+<b>וכן בעל חוב.</b> ושני לקוחות. ראובן נושה בשמעון מנה ולו שתי שדות ומכרן לשנים זו בחמשים וזו בחמשים וכתב בעל חוב ללוקח שני דין ודברים אין לי עמך, בעל חוב נוטל מיד הראשון, שהרי אינו יכול לומר לו הנחתי לך מקום שתגבה ממנו, שחובו כנגד שניהם ולוקח ראשון מוציא מיד השני, ובעל חוב חוזר ומוציא את זו מן הראשון, ולוקח שני מבעל חוב, וחוזרין חלילה עד שיעשו פשרה:
+<b>וכן אשה בעלת חוב.</b> שהיה לה כתובתה על בעלה ומכר שתי שדותיו לשנים ואין בשניהם אלא כדי כתובתה, וכתבה לשני דין ודברים אין לי עמך, האשה מוציאה מיד לוקח ראשון. והוא מן השני, והשני מן האשה [והאשה מן הראשון] ולוקח ראשון מיד השני, וחוזרים חלילה:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>אלמנה ניזונת מנכסי יתומין.</b> בין קרקעות בין מטלטלין. דתנאי כתובה הוא, ואת תהא יתבא בביתי ומתזנא מנכסי:
+<b>ואין חייבין בקבורתה.</b> שהבעל חייב בקבורתה תחת ירושתה, ועכשיו שיורשיה גובין כתובתה מיורשי הבעל, הם יקברוה. וממילא שמעינן שאם מתה ולא נשבעה על כתובתה שעכשיו אין יורשיה גובין כתובתה, על יורשי הבעל מוטל לקברה:
+
+Mishnah 2
+
+<b>בין מן הארוסין.</b> שאין לה מזונות ומוכרת לכתובתה:
+<b>בין מן הנשואין.</b> שהיא מוכרת למזונות:
+<b>מוכרת שלא בבית דין.</b> כלומר שלא בבית דין מומחין. ומכל מקום צריכה למכור בפני שלשה שיהיו בקיאין בשומת קרקע:
+<b>רבי שמעון אומר מן הנשואין.</b> שהיא מוכרת למזונות, מוכרת שלא בבית דין, שאי אפשר לה להיות יושבת ומתענה עד שיזדקקו לה בין דין. אבל מן הארוסין שאין מכירתה אלא לכתובה, אינה מוכרת אלא בבית דין. ואין הלכה כרבי שמעון:
+
+Mishnah 3
+
+<b>מכרה כתובתה.</b> מנה מאתים:
+<b>לא תמכור את השאר.</b> התוספת, אלא בבית דין. ומתניתין ר״ש היא דאמר אין מוכרת שלא בב״ד אלא למזונות, וזו הואיל וגבתה מקצת כתובתה אין לה מזונות:
+<b>וחכמים אומרים מוכרת היא.</b> לכתובה, אפילו לפרקים. ואף על פי כן מוכרת היא בינתים למזונות, שלא איבדה מזונותיה ואף על פי שגבתה קצת כתובתה:
+<b>וכותבת.</b> בשטר המכירה, למזונות מכרתי:
+<b>וגרושה לא תמכור.</b> לכתובה, אלא בב״ד. דטעמא מאי אמור רבנן אלמנה בין מן האירוסין מן הנשואין מוכרת שלא בב״ד לפי שאין אדם רוצה שתתבזה אשתו בב״ד, וזו הואיל וגרושה היא לא אכפת ליה. והלכה כחכמים שאשה מוכרת בין לכתובה בין למזונות שלא בב״ד מומחים, ואפילו התקבלה מקצת כתובתה מוכרת למזונות עד שתתקבל כל כתובתה. וכשמוכרת, בין לכתובה בין למזונות צריכה שבועה ואינה צריכה הכרזה:
+
+Mishnah 4
+
+<b>שוה מאתים במנה נתקבלה כתובתה.</b> דאמרינן לה את אפסדת. ושוה מנה במאתים אף על גב דהיא הרויחה לא מצית למימר אנא ארווחי, שהשולח שלוחו לשוק לסחורה ולקח בזול הכל לבעל המעות. ולא שמעינן מהכא אלא בדבר שאין לו קצבה כגון קרקע שדרכו להמכר באומד זה בפחות וזה ביתר, אבל דבר שיש לו קצבה וקנה השליח בפחות לא איתברירא לן דינא מהכא. וחזינא לרבוותא דאפליגו בה. ומסקנא לפום מאי דחזי לן, שחולקין השליח והמשלח:
+<b>מכרה בטל.</b> שאותו דינר אין לה רשות למכור, נמצא שכל המכר טעות, שהרי בבת אחת היה:
+<b>לעולם מכרה קיים.</b> והיא תחזיר את הדינר ליורשין, דמה הפסידתן. עד שיהא באונאה כדי שאילו לא היתה האונאה היה משתייר שדה בת תשעה קבין, שהוא שיעור שדה: 
+<b>ובגינה בת חצי קב.</b> שהוא שיעור גינה. ואין הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 5
+
+<b>אגרת בקורת.</b> הכרזה. שעל ידי ההכרזה בני אדם מבקרים בה. ובהא מודה תנא קמא לרבן שמעון בן גמליאל. והלכה כתנא קמא:
+
+Mishnah 6
+
+<b>השניה.</b> שניות לעריות, שהן מדברי סופרים:
+<b>אין להם כתובה.</b> מנה מאתיים. ממאנת, משום דמעצמה יוצאה. שניה, קנסוה רבנן מפני שהיא מרגילתו לנשאה שאינה נפסדת כלום בנשואין שהרי אינה נפסלת בהן וולדה כשר. אילונית, משום דמקח טעות הוא:
+<b>ולא פירות.</b> הפירות שאכל הבעל אין מוציאין ממנו:
+<b>ולא מזונות.</b> כגון אם לותה ואכלה בעודה תחתיו ואחר כך מיאנה, אין הבעל חייב לשלם. אבל חייב במזונותיה בעודה תחתיו. והשניה והאילונית אין להם מזונות בעודן תחתיו, וכל שכן אם לוו ואכלו שאין הבעל חייב לשלם:
+<b>ולא בלאות.</b> שנאבדו ובלו לגמרי. בין מנכסי מלוג בין מנכסי צאן ברזל אין הממאנת יכולה להוציא מיד בעלה. אבל בלאותיה הקיימים נוטלת לעולם, בין הממאנת בין השניה בין האילונית ואפילו זנתה לא הפסידה בלאותיה הקיימים. והשניה אין לה בלאות של נכסי מלוג, אבל בלאות של נכסי צאן ברזל יש לה:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>הנושא את האשה ופסקה עמו.</b> בשטר וקנין, או שאמר לעדים אתם עדי שאני מחייב עצמי לזון את בתה שיש לה מאיש אחר:
+<b>לכשתבוא אצלי.</b> כלומר אם הייתי מקיים את אמה הייתי זנה:
+<b>מוליך לה מזונותיה למקום שאמה שם.</b> דקיי״ל בת אצל אמה בין גדולה בין קטנה כל זמן שהאם רוצה, והבן עד שש שנים אצל אמו וחייב האב לפרנסו והוא אצל אמו אם האם רוצה:
+
+Mishnah 2
+
+<b>בנותיהן ניזונות מנכסים בני חורין.</b> ולא ממשועבדים, שאין מוציאים למזון האשה והבנות מנכסים משועבדים, מפני תיקון העולם, שאין הלקוחות יודעים כמה יעלו המזונות כי היכי דליזהרו להניח להם מקום לגבות:
+<b>והיא ניזונת.</b> אותה הבת:
+<b>שהיא כבעלת חוב.</b> שיש לה עליהן שטר מזונות:
+<b>כל זמן שאת עמי.</b> ולא אם אמות או תמותי או אגרשך:
+
+Mishnah 3
+
+<b>ונותנין לה מדור.</b> וכן כלי תשמיש ועבדים ושפחות שהיתה משתמשת בהם בחיי בעלה. ואם נפל הבית אין חייבים לבנות לה בית אחר, דאת תהא יתבא בביתי תנן. ואפילו רצתה לבנותו מממונה אין שומעין לה:
+<b>אם את אצלנו יש ליך מזונות.</b> שברכת הבית ברובה:
+
+Mishnah 4
+
+<b>כל זמן שהיא בבית אביה.</b> והיורשים נתנו לה מזונותיה שם:
+<b>גובה כתובתה.</b> כשתרצה:
+<b>שתעשה טובה.</b> מנכסי יתומים, נותנת לחם ומלח לשכנותיה כדי כתובתה:
+<b>וחכמים אומרים.</b> לא הוזכרו חמש ועשרים שנה להפסידה כתובתה בשביל הטובה שתעשה מנכסי היתומים אלא לענין המחילה הוזכרו דהואיל ושתקה ולא תבעה כל השנים הללו מחלה, הלכך כל זמן שהיא בבית בעלה אין שתיקתה מחילה שמפני שמכבדים אותה היא בושה לתבוע כתובתה, אבל בבית אביה מששתקה כ״ה שנים מחילה היא:
+<b>מתה יורשיה מזכירין כתובתה.</b> כלומר צריכין לתבוע כתובתה בתוך כ״ה שנה. ודוקא כשנשבעה על כתובתה קודם שמתה הוא דיורשיה יכולים לתבוע כתובתה. אבל אם לא נשבעה על כתובתה, אין יורשיה יורשים מכתובתה כלום, שאין אדם מוריש שבועה לבניו:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>שני דייני גזילות.</b> שהיו גוזרין גזירות על הגזלנים וקונסים עלינן קנסות:
+<b>שני דברים.</b> שאין חכמים מודים לו:
+<b>תשבע בסוף.</b> כשישמעו בו שמת ותבוא לגבות כתובתה, תשבע שלא עיכבה בידה משל בעלה כלום:
+<b>ולא תשבע בתחלה.</b> בשעת גביית מזונות. ורמב״ם פירש, תשבע בסוף, כשיבא בעלה ויכחישנה ויאמר הנחתי לך מזונות, תשבע שלא הניח לה כלום:
+<b>רבן יוחנן בן זכאי אומר.</b> והלכה כמותו. ודוקא אחר שלשה חדשים ליציאת הבעל פוסקין מזונות לאשה אם תבעה מזונות, אבל קודם זמן זה לא, שחזקה אין אדם מניח ביתו ריקן ויוצא:
+
+Mishnah 2
+
+<b>איבד את מעותיו.</b> דאמר, לא אמרתי לך הלויני ואני אפרע. אבל אם הלוה את האשה מעות למזונותיה על מנת שתשלם לו, הוא תובעה והיא תובעת את הבעל וישלם. ואם הבעל טוען הנחתי לה מזונות, והיא אומרת לא הניח ורוצה להוציא ממנו, נשבע הבעל שבועת היסת ונפטר, ויהיו המעות חוב עליה לכשתתאלמן או תתגרש. ובהא מתניתין נמי הלכה כרבן יוחנן בן זכאי:
+
+Mishnah 3
+
+<b>ובנכסים מועטים.</b> שאין בהם פרנסה שנים עשר חודש לזכרים ולנקבות. ורמב״ם פירש, כל שאין בהם לפרנס הבנים והבנות עד שיבגרו הבנות, קרוי נכסים מועטים:
+<b>בשביל שאני זכר הפסדתי.</b> כלומר, בשביל שאני זכר וראוי לירש בנכסים מרובים הפסדתי בנכסים מועטים. ואין הלכה כאדמון:
+
+Mishnah 4
+
+<b>והודה בקנקנים.</b> ריקים בלא שמן. וכגון שטענו חבירו עשרה כדי שמן יש לי אצלך:
+<b>אדמון אומר.</b> יש במשמעות טענה זו שמן וכדים, וכשהודה לו בכדים ריקים הוי הודאה במקצת וחייב שבועה:
+<b>וחכמים אומרים.</b> אין במשמעות טענה זו אלא שמן בלבד שיעור עשרה כדים, וכשהודה לו בכדים ריקים, מה שטענו לא הודה לו ומה שהודה לו לא טענו, ואין כאן הודאה במקצת ממין הטענה ואינו חייב שבועה. והלכה כאדמון:
+
+Mishnah 5
+
+<b>ופשט לו את הרגל.</b> לשון בזיון, כלומר טול טיט ואבק שתחת רגלי. פירוש אחר, תלה אותי ברגלי על העץ, שאין לי מה ליתן לך. ורמב״ם פירש ופשט לו את הרגל, שהלך בדרך מרחוק:
+<b>עד שתלבין ראשה.</b> עד שתזקין. ואין כופין אותו לא לכנוס ולא לפטור:
+<b>אדמון אומר כו׳</b> והלכה כאדמון:
+
+Mishnah 6
+
+<b>העורר על השדה וכו׳</b> ראובן מערער על השדה שביד שמעון ואומר לו, לוי שמכר לך גזלה ממני, והוא חתום על שטר המכירה שכתב לוי לשמעון שמכר לו:
+<b>אדמון אומר יכול הוא שיאמר.</b> מה שלא ערערתי בשעה שלקחת שדה זו מלוי וחתמתי עד בתוך השטר, לפי שלוי אדם חזק וקשה להוציאה מידו ונוח לי שתהא בידך שאוציאנה ממך בדין:
+<b>איבד את זכותו.</b> דהואיל וחתם הודה שאין לו עסק בה. ואין הלכה כאדמון. ודוקא כשחתם בה בעד הוא דפליגי אדמון וחכמים, אבל אם הוא חתום בדיין לקיים את השטר, הכל מודים שלא איבד את זכותו, מפני שיכול לומר לא הייתי יודע מה שכתוב בשטר, שהדיין החותם על ההנפק לקיים את השטר אין צריך שידע מה שכתוב בשטר אלא שיכיר חתימת העדים בלבד:
+
+Mishnah 7
+
+<b>ואבדה דרך שדהו.</b> שהחזיקו בה בעלי השדות שבמצריו:
+<b>ילך לו בקצרה.</b> על כרחם יטול לו דרך לשדהו, אבל יברור לו דרך קצרה שלא ירבה ליטול. ובזמן שד׳ בני אדם מקיפים אותו מד׳ רוחות מודה אדמון לחכמים שכל אחד יכול לומר אייתי ראיה דדרכך גבאי ושקול. ואם אדם אחד הקיפהו מד׳ רוחות מודים חכמים לאדמון דממה נפשך אורחיה גביה הוא. לא נחלקו אלא כשהקיפהו אדם אחד שבא מכח ארבעה בני אדם. אדמון אומר, מצי אמר ליה ממה נפשך אורחי גבך, וחכמים אומרים מצי אמר ליה היאך, אי שתקת שתקת, ואי לא, מהדרנא שטרא למרייהו ולא מצית לאשתעויי דינא בהדייהו. והלכה כחכמים:
+
+Mishnah 8
+
+<b>והלה הוציא שמכר לו את השדה.</b> הלוה הוציא עליו שטר מכירה מאוחרת לשטר ההלואה, ואומר שטרך מזויף או פרוע, שאם הייתי חייב לך לא היית מוכר לי את השדה, שהיה לך לגבות חובך:
+<b>זה היה פקח שמכר לו את השדה.</b> לפי שהיה זה מבריח מטלטליו, ולא היה לו מהיכן ימשכננו על חובו, ועכשיו יטול את הקרקע. ובאתרא דהלוקח יהיב זוזי והדר כתבי שטר מכירה כולי עלמא לא פליגי שהיה למוכר לעכב בחובו המעות שקיבל ולא יכתוב לו השטר, וכיון שכתבו הוכיח שאין לו עליו חוב. כי פליגי, באתרא דכתבי שטרא והדר יהיב הלוקח זוזי, אדמון סבר, איבעי ליה לממסר מודעה איני מוכר לו אלא כדי שאוכל למשכנו. וחכ״א האי דלא מסר מודעא כי ירא שמא ישמע הדבר וימנע מלקנות את השדה. והלכה כחכמים:
+
+Mishnah 9
+
+<b>וחכמים אומרים זה גובה שטר חובו.</b> והלכה כחכמים:
+
+Mishnah 10
+
+<b>שלש ארצות, לנשואין.</b> שאם נשא אשה באחת מהן אינו יכול לכופה לצאת אחריו מארץ אל ארץ:
+<b>כרך.</b> גדול מעיר. והוא מקום שווקים, ומכל סביביו באין שם לסחורה וכל דבר מצוי בו:
+<b>אבל לא מעיר לכרך.</b> שישיבת הכרכין קשה, מפני שהכל מתיישבים שם ודוחקים ומקרבים הבתים זו לזו ואין שם אויר:
+<b>ולא מכרך לעיר.</b> דבכרך שכיחי כל מילי, בעיר לא שכיחי כל מילי: 
+<b>מפני שהנוה היפה בודק.</b> את הגוף ומחליאו, ששינוי וסת אפילו לטובה תחלת חולי מעים. והלכה כרבן שמעון בן גמליאל. ואם איש מארץ הגליל נשא אשה בארץ יהודה או איפכא, כופין אותה לצאת עמו, שעל מנת כן נשאה. ובכל מקום מוציאים מעיר שרובה עובדי כוכבים לעיר שרובה ישראל, אבל לא מעיר שרובה ישראל לעיר שרובה עובדי כוכבים:
+
+Mishnah 11
+
+<b>הכל מעלין.</b> את כל בני ביתו אדם כופה לעלות עמו לירושלים, ואפילו אם קנה עבד עברי ילך העבד אחריו על כרחו, ואפילו מנוה היפה לנוה הרע, ואפילו מעיר שרובה ישראל לעיר שרובה עובדי כוכבים:
+<b>ואין הכל מוציאין.</b> ואין מוציאין שום אדם:
+<b>אחד האנשים ואחד הנשים.</b> אם הוא אומר לעלות והיא אומרת שלא לעלות, תצא בלא כתובה. ואם היא אומרת לעלות והוא אומר שלא לעלות, יוציא ויתן כתובה:
+<b>קפוטקיא.</b> היא כפתור. וקורין לה בערבי דמא״ת. ומעותיה גדולות ושוקלות יותר משל ארץ ישראל. ומשום דכתובת אשה מדברי סופרים, הקלו בה לפרוע אותה בפחות שבמעות. ורבן שמעון בן גמליאל סבר כתובה דאורייתא, ומשום הכי אזיל בה לחומרא. ולית הלכתא כוותיה:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Ketubot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Ketubot/Hebrew/merged.txt
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+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Ketubot/Hebrew/merged.txt	
@@ -0,0 +1,786 @@
+Bartenura on Mishnah Ketubot
+ברטנורא על משנה כתובות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Ketubot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה כתובות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>בתולה נשאת ליום רביעי.</b> ולא בליל חמישי, דאיכא למיחש שמא יהיה טרוד בנישואים ולא מצי בעיל:
+<b>שאם יש לו טענת בתולים.</b> כגון שיאמר בעלתי ולא מצאתי דם, לא שנא אם היא קטנה או נערה או בוגרת. או פתח פתוח מצאתי, אם היא קטנה או נערה, אבל בוגרת אין לה טענת פתח פתוח:
+<b>ישכים ויבא לב״ד.</b> בעוד כעסו עליו, שמא יתפייס ותתקרר דעתו ויקיימנה ושמא זנתה תחתיו והרי היא אסורה עליו. ובגמרא פריך ותנשא באחד בשבת ואם יש לו טענת בתולים ישכים ביום שני לבית דין. ומשני, שקדו חכמים על תקנת בנות ישראל שיהא טורח בסעודה שלשה ימים, אחד בשבת ושני בשבת ושלישי בשבת, וברביעי כונסה. ובזמן שאין בתי דינין יושבים בשני ובחמישי, אשה נישאת בכל יום, והוא שטרח בסעודה שלשה ימים. ומפני תקנת עניים נוהגים בקצת מקומות לישא בערב שבת. וטעמא דאלמנה ליום חמישי, שקדו חכמים על תקנת בנות ישראל שיהא שמח עמה שלשה ימים, חמישי בשבת וששי בשבת ושבת. והנושא את האלמנה אסור בעשיית מלאכה ג׳ ימים. והנושא את הבתולה כל שבעה. ולענין ברכת חתנים, בין בחור שנשא אלמנה בין אלמן שנשא בתולה מברכים ברכת חתנים כל שבעה ואלמן שנשא אלמנה, יום אחד:
+
+Mishnah 2
+
+<b>בתולה אלמנה גרושה.</b> כלומר, בתולה שהיא אלמנה או גרושה או חלוצה מן האירוסין, וחזרה ונישאת, כתובתה מן השני מאתים:
+<b>ויש לה טענת בתולים.</b> אם לא מצא לה השני בתולים, אבדה כתובתה, דמקח טעות הוא שהרי בחזקת בתולה נשאה:
+
+Mishnah 3
+
+<b>שבא על הקטנה.</b> פחותה מבת שלש שנים ויום אחד שאין ביאתה ביאה:
+<b>וקטן.</b> פחות מבן תשע שאין ביאתו ביאה ובא על הגדולה:
+<b>ומוכת עץ.</b> שנתקע לה עץ באותו מקום:
+<b>כתובתן מאתים.</b> אם נישאו סתם:
+<b>וחכמים אומרים מוכת עץ כתובתה מנה.</b> והלכתא כותייהו. ואפילו לא הכיר בה, כתובתה מנה, ולא הוי מקח טעות:
+
+Mishnah 4
+
+<b>בתולה שהיא אלמנה או גרושה או חלוצה מן הנשואים.</b> אם חזרה ונישאת סתם, כתובתה מנה, דבחזקת בעולה קיימא משנכנסה לחופה:
+
+Mishnah 5
+
+<b>האוכל אצל חמיו ביהודה.</b> כשהיו עושין סעודת אירוסין בבית אבי הכלה ביהודה, היו נוהגים שהארוס מתייחד עם ארוסתו כדי שיהא לבו גס בה, לפיכך כשנישאת אחר כך אין לו טענת בתולים:
+
+Mishnah 6
+
+<b>ונסתחפה שדך.</b> מטר סוחף בא על שדך והפסידה, כלומר מזלך גרם ותן לי כתובתי:
+<b>והיה מקחי מקח טעות.</b> ואין לך כתובה ממני:
+<b>נאמנת.</b> ומשביעין אותה שבועת היסת שכן הוא כדבריה, ותטול כתובתה. וכן הלכה. ואי אמרה בתולה מצאני, אינה נאמנת, דהימנוהו רבנן לבעל ואפילו בלא שבועה, דחזקה אין אדם טורח בסעודה ומפסידה:
+
+Mishnah 7
+
+<b>דרוסת איש.</b> בעולת איש:
+<b>נאמנת.</b> ולא הפסידה כתובתה. ומכל מקום אי אשת כהן היא ולאחר זמן האירוסין כשנשאה טען דרוסת איש את, מפקינן לה מיניה, דשמא לאחר שארס אותה נבעלה, ומכי אמר דרוסת איש את שויה אנפשיה חתיכה דאיסורא. ואפילו נבעלה באונס, הא קיי״ל אשת כהן שנאנסה אסורה לבעלה. ומגרש לה ויהיב לה כתובתה:
+
+Mishnah 8
+
+<b>מדברת.</b> מתיחדת:
+<b>וכהן הוא.</b> מיוחס:
+<b>נאמנת.</b> כשירה לכהונה:
+
+Mishnah 9
+
+<b>מה טיבו של עובר זה וכו׳</b> רבן גמליאל אומר נאמנת, וכשרים לכהונה היא ובתה. אבל לענין ירושה לא אמר רבן גמליאל שזה העובר יירשנו. והלכה כרבן גמליאל בכל הני בבי דמתניתין. ואפילו הכי לכתחילה לא תנשא לכהונה לא המדברת עם אחד ולא המעוברת, אלא אם כן היו רוב אנשי העיר מיוחסים ונבעלה זאת האשה מאחד מהם שפירש חוץ לעיר ובעל, דאמרינן כל דפריש מרובא פריש, ואז תנשא לכתחלה לכהונה בין היא בין בתה:
+
+Mishnah 10
+
+<b>אם רוב העיר משיאין לכהונה.</b> אע״ג דרובא חד סגי בעלמא, מעלה עשו ביוחסין, והכא אצרכוה רבנן תרי רובי, רוב סיעה העוברת שם ורוב העיר. ואין משיאין לכתחלה לכהונה אלא בתרי רובי, וכן הלכה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>האשה שנתארמלה או נתגרשה.</b> ותובעת כתובתה:
+<b>הוא אומר.</b> קאי אנתגרשה. ואי אנתארמלה, היורשים אומרים אלמנה נשאך אבינו ואין לך אלא מנה:
+<b>הינומא.</b> איכא מאן דאמר חופה של הדס שעושים לבתולות. ואיכא מאן דאמר צעיף שנותנים על העינים ומתנמנמת בו:
+<b>וראשה פרוע.</b> שערה על כתיפה. כך היו נוהגים להוציא הבתולות מבית אביהן לבית החתונה:
+<b>אף חילוק קליות.</b> במקומו של ר׳ יוחנן בן ברוקא היו נוהגים לחלק קליות בנשואי הבתולות. ואי ליכא סהדי שעשו בנשואיה כמנהג נישואי הבתולות, ושטר הכתובה אבד, בעל מהימן ואינו גובה אלא מנה:
+
+Mishnah 2
+
+<b>ומודה רבי יהושע.</b> אף על גב דלעיל בפ״ק גבי היא אומרת משארסתני נאנסתי פליג רבי יהושע ארבן גמליאל ואמר דלא מהמנינן לאשה במאי דאמרה משארסתני נאנסתי ופסלה עצמה מן הכהונה במגו דאי בעיא אמרה מוכת עץ אני והיתה כשרה לכהונה. הני מילי היכא דאיכא איסור והיתר לפסול לכהונה או להכשיר, בהא פליג רבי יהושע ארבן גמליאל ואמר דלא מהימנינן לה במגו, אבל היכא דליכא איסור והיתר אלא דררא דממונא, כגון האומר לחבירו שדה זו של אביך היתה ולקחתיה ממנו, מודה ר׳ יהושע לר׳ גמליאל דבכהאי גונא מהימנינן ליה במגו דאי בעי אמר שלי היא ואמר של אביך היתה ולקחתיה ממנו נאמן:
+<b>ואם יש עדים שהיא של אביו אינו נאמן.</b> בגמרא מפרש דהא מתניתין אתא לאשמועינן כגון שלא אכלה אלא שתי שנים בפני האב ושנה אחת בפני הבן, כיון דלא שלמו לו שלש שני חזקה בחיי האב, השנה שאכלה בפני הבן אינו עולה למנין שני חזקה:
+
+Mishnah 3
+
+<b>אנוסים היינו.</b> אונס נפשות שמא יהרגנו. אבל אונס ממון שמא יקח ממונו, וכ״ש אם אמרו בשביל רוב ממון שנתן לנו, אינן נאמנין, דאין אדם משים עצמו רשע, דאדם קרוב אצל עצמו ואינו נאמן על עצמו לא לזכות ולא לחובה. וכן פסולי עדות היינו, מחמת קורבה. אבל מחמת עבירה אינן נאמנים:
+<b>יוצא ממקום אחר.</b> חתומים בשטר אחר שהוחזק בב״ד ובא אותו שטר לפנינו עם זה וכתב חותמן דומין זה לשל זה:
+
+Mishnah 4
+
+<b>הרי אלו נאמנים.</b> דהא איכא תרי סהדי על כל כתב וכתב:
+<b>צריכים לצרף עמהם אחר.</b> שעל כתב ידן הן מעידין לא על מנה שבשטר. וצריך תרי סהדי על כל כתב וכתב:
+<b>וחכמים אומרים אינם צריכין לצרף עמהם אחר.</b> שעל מנה שבשטר הם מעידים, וכשזה אומר זה כתב ידי וזה אומר זה כתב ידי נמצאו שני עדים על מנה שבשטר. והלכה כחכמים:
+
+Mishnah 5
+
+<b>אם משנישאת.</b> לא נישאת ממש, אלא אם משהתירוה לינשא באו עדים שנשבית:
+<b>לא תצא.</b> מהיתרה הראשון, ותנשא לכתחלה. אבל אם באו עדים שנטמאת, אפילו היו לה כמה בנים תצא:
+
+Mishnah 6
+
+<b>שתי נשים שנשבו.</b> שיש עדים שנשבו:
+<b>שמעידות זו את זו.</b> כל אחת אומרת חברתי טהורה:
+<b>הרי אלו נאמנות.</b> דבשבויה הקלו להכשיר עד אחד ואפילו עבד ואפילו אשה ואפילו קטן מסיח לפי תומו. ובלבד שיעיד העד שלא פירש ממנה משעה שנשבית עד שיצאה מרשות הגוים:
+
+Mishnah 7
+
+<b>אינן נאמנים.</b> ליתן להם תרומה:
+<b>ובזמן שהן מעידין זה על זה.</b> שכל אחד אומר אני וחברי כהן:
+
+Mishnah 8
+
+<b>ר׳ יהודה אומר אין מעלין לכהונה ע״פ עד אחד.</b> אפילו היכא דליכא גומלין ; וכ״ש הכא דאיכא למיחש לגומלין, העד אתה עלי ואני עליך:
+<b>עוררין.</b> שקורין עליו שם פסול. ואין ערעור פחות משנים:
+<b>מעלין.</b> היכא דליכא גומלים. והיינו דאיכא בין ר׳ אליעזר לתנא קמא דר׳ יהודה:
+<b>רבי שמעון בן גמליאל אומר מעלין לכהונה.</b> בגמרא פריך, רשב״ג היינו ר׳ אליעזר. ומסיק, דבמצטרפין לעדות קמפלגי, כגון דמוחזק לן באבוה דהאי דכהן הוא, ונפק עליה קלא דבן גרושה או בן חלוצה הוא ואחתיניה, ואתא עד אחד ואמר ידענא ביה דכהן הוא ואסקיניה, ואתו בי תרי ואמרי בן גרושה או בן חלוצה הוא ואחתיניה, ואתא עד אחד ואמר ידענא ביה דכהן הוא, ר׳ שמעון בן גמליאל אומר מעלין לכהונה על פי זה העד האחרון מפני שמצרפין אותו עם העד הראשון שביטל הקול ואמר ידענא ביה דכהן הוא, ואף על פי שלא העידו עדותן בבת אחת עדותן מצטרפת, ואמרינן אוקי הני תרי דאמרי כהן הוא להדי תרי דאמרי דבן גרושה הוא, ואוקי גברא אחזקתיה. ולר׳ אלעזר לא מסקינן ליה עד שיעידו שני עדים בזמן אחד דכהן הוא. והלכה כר׳ שמעון בן גמליאל שהעדים מצטרפין אף על פי שלא העידו עדותן כאחד:
+
+Mishnah 9
+
+<b>ע״י ממון מותרת לבעלה.</b> שמפחדין להפסיד ממונם ולא מפקרי לה. ודוקא כשיד ישראל תקיפה על העובדי כוכבים אז מותרת לבעלה אפילו בעלה כהן, ולא דמי לשבויה, משום דמרתתי להפסיד ממונן. אבל כשיד העובדי כוכבים תקיפה, אפילו על ידי ממון אסורה לבעלה אם בעלה כהן. ואם בעלה ישראל מותרת בכל ענין, דאשת ישראל שנאנסה מותרת לבעלה:
+<b>על ידי נפשות.</b> שהיתה נידונת למות, אסורה אפילו לבעלה ישראל, דחיישינן שמא נבעלה ברצון לאחד מהן:
+<b>כרכום.</b> תרגום מצור, כרכומא:
+<b>פסולות.</b> אסורות לכהן, דאשת כהן אסורה כשנאנסה. ואם יש בעיר מחבואה אחת שיכולה אשה אחת להחבא שם, כל אחת ואחת מנשי העיר נאמנות לומר במחבואה נחבאתי ולא נטמאתי, ומתוך שיכולה לומר נחבאתי, נאמנת גם כן כשאמרה לא נחבאתי ולא נטמאתי:
+<b>המעון הזה.</b> שבועה היא:
+<b>אין אדם מעיד ע״י עצמו.</b> ואם העיד אדם על שבויה שהיא טהורה הרי זה לא ישאנה אם הוא כהן, מפני החשד. ואם פדה אותה מן השבי בממונו הרי זה מעיד עליה ונושאה, דלא שדי אינש זוזי בכדי, ואם לא ידע שהיא טהורה לא נתן ממונו עליה:
+
+Mishnah 10
+
+<b>זה כתב ידו של אבא.</b> ומקיימין השטר על פיו, שקיום שטרות דרבנן והימנוהו רבנן בדרבנן:
+<b>שיצתה בהינומא וראשה פרוע.</b> ונוטלת כתובה מאתים. ואף על גב דלא מפקינן ממונא אלא בעדות ברורה, הכא שאני, הואיל ורוב נשים בתולות נישאות, גילוי מלתא בעלמא הוא:
+<b>ושהיה איש פלוני יוצא מבית הספר.</b> כשהיינו לומדין תינוקות בבית רבן:
+<b>לאכול בתרומה.</b> ועל פי עדות זו מאכילין ליה תרומה דרבנן, כגון תרומה שמוציאין מעציץ שאינו נקוב וכיוצא בזה. אבל תרומה דאורייתא אין מאכילין על פי עדות כזה. ולא חיישינן שמא עבד כהן היה, שאסור ללמד את העבד תורה:
+<b>ושהיה חולק עמנו על הגורן.</b> ולא חיישינן שמא עבד כהן היה, שאין חולקים תרומה לעבד אא״כ רבו עמו:
+<b>ושהמקום הזה בית הפרס.</b> החורש את הקבר הרי זה עושה בית הפרס מאה אמה, שכך שיערו שהמחרישה מולכת עצמות המת. וטומאת בית הפרס דרבנן:
+<b>ועד כאן היינו באין בשבת.</b> דתחומים דרבנן:
+<b>מעמד ומספד.</b> מקום היה לו כאן להספיד מתיו ולעשות מעמדות ומושבות שהיו עושין למת, בהא לא מהימן, שהוא דבר שבממון וצריך עדות גמורה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אלו נערות.</b> שאף על פי שהן פסולות יש להן קנס. אם אנס אדם אחת מהן נותן לאביה חמשים כסף:
+<b>הנתינה.</b> מן הגבעונים. ועל שם שנתנם יהושע חוטבי עצים ושואבי מים נקראים נתינים. והם אסורים לבא בקהל:
+<b>ועל הכותית.</b> האי תנא סבר כותים גירי אריות הם וכגוים הם חשובים:
+<b>פחותות מבת שלש שנים.</b> דבחזקת בתולות הן, שאף על פי שנבעלו בשביה או בגיותן, בתוליהן חוזרים:
+<b>ועל אשת אחיו ועל אשת אחי אביו.</b> שנתקדשה לאחד מהן ונתגרשה מן האירוסין, ועדיין בתולה היא:
+<b>שאע״פ שהן בהכרת אין בהן מיתת ב״ד.</b> וכרת אינו פוטר מן התשלומין. והני מלי, שלא היתה שם התראה. אבל אם היתה שם התראה פטור מן הקנס, דקיי״ל כל חייבי כריתות שהתרו בהן לוקין, ואין אדם לוקה ומשלם:
+
+Mishnah 2
+
+<b>יתירות על בנות שלש שנים.</b> דכיון דראויות לביאה בחזקת הפקר הן ונבעלות בגיותן, והשבויה בשבייתה:
+<b>הרי היא בקדושתה.</b> ואינה בחזקת בעולה אף על פי שנשבית כשהיא גדולה. ואין הלכה כר׳ יהודה:
+<b>ולא יהיה אסון ענוש יענש.</b> הא אם יהיה אסון באחד משני אלו האנשים המריבין, שנהרג אחד מהן, לא יענש ההורג בממון, שהרי הוא חייב מיתת בית דין כיון שהרגו לזה. ואין הפרש בעבירה שחייבין עליה מיתת ב״ד בין שוגג למזיד לעולם פטור מתשלומין. אבל בעבירה שחייבין עליה כרת או מלקות אינו פטור מן התשלומין עד שיהיה שם עדים והתראה וילקה, ואז אינו משלם:
+
+Mishnah 3
+
+<b>רבי יוסי הגלילי אומר אין לה קנס.</b> דאמר קרא (דברים כ״ב) אשר לא אורשה, הא אורשה פעם אחת שוב אין לה קנס:
+<b>רבי עקיבא אומר יש לה קנס וקנסה לעצמה.</b> דדרשינן אשר לא אורשה לאביה. הא אורשה לעצמה. והלכה כר׳ עקיבא:
+
+Mishnah 4
+
+<b>האונס נותן את הצער.</b> שאינו דומה נבעלת באונס לנבעלת ברצון, והמפותה אין לה צער, שהרי נאמר עינוי בתורה אצל אונס ולא נאמר עינוי אצל מפותה:
+<b>האונס נותן מיד.</b> לאביה אף על פי שכונסה:
+<b>לכשיוציא.</b> כלומר לכשלא יכנוס. שאם יכנוס אינו נותן קנס, כדכתיב (שמות כ״ב) מהר ימהרנה ואם מאן ימאן כסף ישקול. אבל גבי אונס כתיב (דברים כ״ב) ונתן חמשים כסף ולו תהיה לאשה:
+<b>שותה בעציצו.</b> בכלי מאוס שבחר בו, כלומר על כרחו ישאנה:
+
+Mishnah 5
+
+<b>מוכת שחין.</b> מצורעת:
+
+Mishnah 6
+
+<b>יתומה שנתארסה ונתגרשה האונס חייב והמפתה פטור.</b> דכיון דיתומה היא וקנסה שלה הוא, הא אחילתיה גביה, דמדעתה נתפתתה לו ופטור. ולא יתומה בלבד אלא כל נערה שנתארסה ונתגרשה אונס חייב ומפתה פטור. כיתומה, דהא קנסה לעצמה כדאמר ר׳ עקיבא לעיל, וכן הלכה:
+
+Mishnah 7
+
+<b>הכל לפי המבייש.</b> אדם בינוני המבייש, בשתו קשה מאדם בזוי ומאדם חשוב. כך מצאתי בפירושי רבותי. ובפרק החובל מצאתי דאדם קל שבייש, בושתו מרובה. וכן עיקר:
+<b>והמתבייש.</b> לפי חשיבותו בושתו:
+<b>כאילו היא שפחה.</b> אומדין כמה אדם רוצה ליתן בין שפחה בתולה לשפחה בעולה להשיאה לעבדו שיש לרבו קורת רוח הימנו. ובגמרא פריך מנלן דנותן בושת ופגם וצער, אימא חמשים כסף אמר רחמנא לכל מילי. ומתרץ, אמר קרא (דברים כ״ב:כ״ט) ונתן האיש השוכב עמה לאבי הנערה חמשים כסף, הנאת שכיבה לבד היא חמשים כסף חוץ מהבושת והפגם והצער:
+
+Mishnah 8
+
+<b>כל מקום שיש מכר.</b> לאב בבתו, דהיינו בקטנותה, אין לו בה קנס, דאין קנס לקטנה. ולית הלכתא כהא מתניתין, דהא מתניתין ר׳ מאיר היא דאמר קטנה אין לה קנס. אבל חכמים אומרים קטנה יש לה קנס, והלכה כחכמים. וקטנה לענין זה היא מבת ג׳ עד י״ב שנה ויום אחד ותביא שתי שערות:
+<b>כל מקום שיש קנס.</b> משהיא נערה. והיא כשתהיה בת י״ב שנה ויום אחד והביאה שתי שערות, שזו יש לה קנס:
+<b>אין מכר.</b> שאין אדם מוכר את בתו כשהיא נערה:
+<b>הבוגרת.</b> מבת שתים עשרה שנה וששה חדשים ויום אחד והביאה שתי שערות היא הנקראת בוגרת, ואין אביה יכול למכרה ואין לה קנס:
+
+Mishnah 9
+
+<b>האומר פתיתי את בתו של פלוני.</b> לא מבעיא האומר אנסתי שאינו פוגם אותה כל כך שאין לעז של אנוסה גדול כל כך דפשיטא דמשלם בושת ופגם על פי עצמו, אלא אפילו האומר פתיתי, דפגים לה טפי שלעז של מפותה גדול וסד״א דלא מהימנינן ליה להחזיק הלעז, קמ״ל דניחא לה לדידה להחזיק הלעז כדי להשתכר הממון:
+<b>ואינו משלם קנס.</b> דמודה בקנס פטור, דאמר קרא (שמות כ״ב:ח׳) אשר ירשיעון אלהים, פרט למרשיע את עצמו:
+<b>המית שורי את פלוני.</b> והריני חייב בכופר. משלם על פי עצמו. דקסבר כופרא ממונא:
+<b>עבדו של פלוני.</b> והריני חייב שלשים סלע, פטור, דקנס נינהו, שאפילו אינו שוה סלע נותן שלשים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>נערה.</b> והצער בתפוסה. והצער נמי לאביה באנוסה:
+<b>מת האב.</b> משעמדה בדין בנערותה, בין בגרה קודם מיתה בין לא בגרה, הרי הן של אחין, דכיון דעמדה בדין זכה בהן אב:
+<b>לא הספיקה לעמוד בדין וכו׳</b> כיון דלא עמד בדין לאו ממון הוא להורישו לבניו:
+<b>רבי שמעון אומר.</b> אע״פ שעמד בדין לא הוי ממון דאב להורישו לבניו עד דמטי לידיה, דכתיב (דברים כ, ב) ונתן האיש השוכב עמה לאבי הנערה חמשים כסף, לא זכתה תורה לאב אלא משעת נתינה. ואין הלכה כרבי שמעון:
+<b>מעשה ידיה.</b> שעשתה בחיי אביה, אף על פי שלא גבתה, כגון שכר פעולה:
+<b>ומציאתה.</b> בגמרא פריך, מציאתה ממאן גביא. ומשני, הכי קאמר, מעשה ידיה כמציאתה מה מציאתה בחיי האב לאב אחר מיתת האב לעצמה, כלומר שאין האחים זוכים במה שמצאה הבת לאחר מיתת האב, כך מעשה ידיה בחיי האב לאב, וזכו בהן האחים אך על פי שלא גבתה שכר פעולתה. אבל מעשה ידיה שלאחר מיתת האב לעצמה, ואין לאחין זכות במעשי ידי הבת שעושה לאחר מיתת האב:
+
+Mishnah 2
+
+<b>כתובתה של אב.</b> כתובתה שהיא גובה משני אירוסין הללו. וקסבר יש כתובה לארוסה. ובימי נערות וקטנות קאמר:
+<b>כתובתה שלה.</b> דמשהשיאה פקע רשותו, ובתר גוביינא אזלינן, וגוביינא בתר הכי הוא. ולא אזלינן בתר כתיבה לומר הואיל והראשונה נכתבה בעודה ברשות האב תיהוי דאב:
+<b>הראשונה של אב.</b> דקסבר ר׳ יהודה בתר כתיבה אזלינן, והואיל וכתובה ראשונה נכתבה לפי הנשואין בעוד שהבת ברשות האב, הויא דאב. ואין הלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>וזנתה.</b> מן האירוסין והיא נערה:
+<b>הרי זו בחנק.</b> ואפילו נתגיירה פחותה מבת ג׳ שנים דבחזקת בתולה היא. דכי כתיבא סקילה בנערה מאורסה בבת ישראל כתיב, דכתיב (דברים כ״ב:כ״א) כי עשתה נבלה בישראל:
+<b>ולא מאה סלע.</b> אם נמצא הבעל שקרן. דכולה פרשה בישראל כתיבא:
+<b>ולידתה בקדושה הרי זו בסקילה.</b> דאמר קרא (שם) וסקלוה באבנים ומתה, שאין צריך לומר ומתה אלא לרבות הורתה שלא בקדושה. ומיהו לקנס לא מרבינן לה, דלמיתה נתרבית ולא לקנס:
+<b>יש לה אב.</b> בישראלית קמיירי:
+<b>ואין לה פתח בית אב.</b> כגון שאין לאב בית:
+
+Mishnah 4
+
+<b>האב זכאי בבתו.</b> בקטנותה ובנערותה:
+<b>בקדושיה בכסף.</b> שכסף קדושיה שלו, דכתיב באמה העבריה (שמות כ״א:י״א) ויצאה חנם אין כסף, ודרשינן, אין כסף לאדון זה, כלומר לאדון שקנאה שיצאה מאתו חנם בסימני נערות, אבל יש כסף לאדון אחר, ומנו אב, שכסף קדושיה שלו אפילו כשהיא נערה עד שתבגר:
+<b>בשטר ובביאה.</b> שמקבל שטר קדושין עליה ומוסרה לביאה לשם קדושין למי שירצה, דכתיב והיתה, אתקוש הויות להדדי, מה כסף שהוא אחד מן ההויות, ברשות אביה, אך קדושי שטר וביאה ברשות אביה:
+<b>במציאתה.</b> משום איבה:
+<b>ובמעשה ידיה.</b> דכתיב (שמות כ״א:ז׳) וכי ימכור איש את בתו לאמה, מה אמה מעשה ידיה לרבה אף בת מעשה ידיה לאביה:
+<b>ובהפרת נדריה.</b> דכתיב (במדבר ל) בנעוריה בית אביה:
+<b>ומקבל גיטה.</b> דכתיב (דבדים כ״ד) ויצאה והיתה, איתקש יציאה להויה, כשם שהאב מקבל קדושיה בקטנותה ונערותה, כך מקבל גיטה:
+<b>ואינו אוכל פירות בחייה.</b> אם נפלו לה קרקעות מבית אבי אמה, אין אביה אוכל פירותיהן בחייה, אא״כ מתה והוא יורשה:
+<b>יתר עליו הבעל.</b> שהוא זוכה בכל השנויים למעלה שהאב וכאי בבתו, ואוכל פירות הנכסים שנפלו לה בירושה משנישאת לו:
+<b>ובפרקונה.</b> אם נשבית חייב לפדותה:
+<b>בקבורתה.</b> שחכמים תקנו קבורתה תחת ירושתה שהוא יורשה אם מתה:
+<b>משני חלילים.</b> להספד:
+
+Mishnah 5
+
+<b>לעולם היא ברשות האב.</b> אם בת ישראל מאורסת לכהן היא אינה אוכלת בתרומה, ואפילו הגיע הזמן שקבעו לנשואין ולא נישאת שהבעל חייב במזונותיה אינה אוכלת בתרומה:
+<b>עד שתכנס לחופה.</b> לשם נישואין, שתהא מסורה לרשות הבעל:
+<b>מסרו שלוחי האב.</b> שפגעו שלוחי האב בשלוחי הבעל ומסרוה להם:
+
+Mishnah 6
+
+<b>האב אינו חייב במזונות בתו.</b> בחייו. דאילו לאחר מיתה ניזונות הבנות מנכסיו מתנאי כתובה. ובתו לאו דוקא, דה״ה בנו, שאין האב חייב לזון לא בניו ולא בנותיו כשהם קטנים, אלא אם הוא גברא דאמיד, כלומר שהוא איש עשיר, בית דין נוטלים ממנו בעל כרחו כדרך שכופין כל שאר בני העיר על הצדקה ומפרנסים בה בניו ובנותיו הקטנים, והם אינו גברא דאמיד ב״ד מחרפים אותו ומודיעים אותו שאכזריות היא לו אם לא יפרנס את בניו, ושהוא פחות מן החיות המדבריות שהם מרחמין על בניהם, אבל אין יכולין לכופו על זה, בין שהבנים זכרים בין נקבות. ודוקא שהבנים קטנים. אבל קטני קטנים והם הפחותים מבני שש, ב״ד כופין את האב ומוציאים מידו בעל כרחו כדי לפרנס בניו שהם קטני קטנים, אחד זכרים ואחד נקבות:
+<b>בכרם.</b> על שם שהיו יושבים שורות שורות ככרם:
+<b>הבנים יירשו והבנות יזונו.</b> מתנאי כתובה, שהבנים זכרים ירשו כתובת אמן והבנות נקבות יזונו מנכסיו:
+<b>מה הבנים.</b> זכרים:
+<b>אין יורשין.</b> כתובת אמן אלא לאחר מיתת אביהן:
+<b>כך הבנות אינן נזונות.</b> מנכסי האב מכח תנאי כתובה אלא לאחר מיתת אביהן:
+
+Mishnah 7
+
+<b>ולא כתב לה כל נכסים כו׳ חייב.</b> להיות כל נכסיו אחראין לה. ולא יכול למימר אין ליך אלא שדה הכתובה ליך בכתובתיך:
+
+Mishnah 8
+
+<b>ובכהנת.</b> שאינו יכול לקיימה משנשבית, שאשת כהן אסורה לבעלה משנאנסה, כותב לה אפרקינך ואהדרינך למדינתך. וחייב לתת לה כתובתה. ואע״פ שבעל כרחו צריך לגרשה:
+
+Mishnah 9
+
+<b>אינו רשאי.</b> שכבר נתחייב בפרקונה משנשבית:
+<b>חייב לרפאותה.</b> שהרפואה כמזונות:
+<b>רשאי.</b> שאין חייב לזון גרושתו:
+
+Mishnah 10
+
+<b>יתר על חולקיהון דעם אחוהון.</b> אם תמותי בחיי ואירשך יטלו בניך כתובתיך אחרי מותי כשיבואו לחלוק בנכסי עם בנים שיהיו לי מאשה אחרת. ונפקא מינה, כגון שכתובה של זו מרובה משל אחרת או שבני האשה אחרת מרובים מבניה של זאת וטוב לאלו שיטלו כתובת אמן ואפילו הכתובות שוות. ואין כתובת בנין דכרין נגבית אפילו בזמן הזה אלא ממקרקעי אבל לא ממטלטלי. ודוקא כשהניח האב שיעור שתי הכתובות ודינר יותר, אז יורשין הבנים כתובת בנין דכרין, הואיל ונשאר מקום לירושה של תורה, שאחר שיטול כל אחד מהבנים כתובת אמו נשאר דינר לחלוק ולירש בנכסי אביהן, אבל אם לא הניח האב אלא כשיעור ב׳ הכתובות או פחות מזה חולקים הנכסים בשוה ואין כתובת בנין דכרין נוהגת בהם:
+
+Mishnah 11
+
+<b>עד דיתנסבן.</b> עד שיתארסו. ואם בגרו אע״פ שלא נתארסו אין להם מזונות, דקיימא לן בוגרת אין לה מזונות:
+
+Mishnah 12
+
+<b>מיגד אלמנותיך.</b> משך אלמנותיך:
+<b>אנשי יהודה כותבין כו׳</b> ואין הלכה כאנשי יהודה, אלא כל זמן שלא נישאת ושלא תבעה כתובתה בבית דין ניזונית משל בעלה ודרה בבית שהיתה דרה בחיי בעלה ומשתמשת בכל הכלים שהיתה משתמשת בהן בחיי בעלה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>אף על פי.</b> אם רצה להוסיף אפילו מאה מנה יוסיף. ולא אמרינן שאינו רשאי כדי שלא לבייש את מי שאין לו:
+<b>שלא כתב לה.</b> תוספת מדעתו, אלא על מנת לכונסה:
+<b>והיא כותבת.</b> אע״פ שלא נתקבלה מוחלת וכותבת שנתקבלה:
+<b>ר׳ מאיר אומר כו׳</b> והלכה כר״מ בגזירותיו:
+
+Mishnah 2
+
+<b>נותנין לבתולה.</b> זמן לכנסה לחופה מיום שתבעה הבעל לאחר שקידשה להזהירה על עסקי חופה להכין תכשיטיה:
+<b>לפרנס עצמה.</b> בתכשיטיה שנים עשר חודש, דכתיב (בראשית כ״ד:נ״ה) תשב הנערה אתנו ימים, ומאי ימים, שנה, דכתיב (ויקרא כ״ד) ימים תהיה גאולתו:
+<b>לפרנס עצמו.</b> בצרכי סעודה וחופה:
+<b>ולאלמנה שלשים יום.</b> שאינה טורחת כ״כ בתכשיטיה שכבר יש בידה:
+<b>ולא נשאו.</b> שהבעלים מעכבים. ואיידי דתנא רישא בדידהי תנא סיפא נמי בדידהי:
+<b>ואוכלת בתרומה.</b> ואם כהן הוא והיא ישראלית שמשעה שקידשה אוכלת בתרומה מן התורה, דכתיב (שם כ״ב) וכהן כי יקנה נפש קנין כספו, והאי קנין כספו הוא, אלא דרבנן גזור על בת ישראל המאורסת לכהן שלא תאכל בתרומה גזירה שמא ימזגו לה כוס בבית אביה ותשקה לאחיה ולאחותיה, וכשהגיע הזמן ולא נישאת שאוכלת משלו אינה אוכלת בבית אביה אלא בעלה כהן מייחד לה מקום ומאכילה שם וליכא למגזר תו שמא תשקה מכוס של תרומה לאחיה ולאחיותיה:
+<b>נותנים לה הכל תרומה.</b> אם ירצה. וכשיגיעו ימי טומאתה תמכרנה ותקח חולין:
+<b>ר׳ עקיבא אומר מחצה חולין.</b> לאכול בימי טומאתה:
+
+Mishnah 3
+
+<b>היבם אינו מאכיל בתרומה.</b> בעודה שומרת יבם, דכתיב (ויקרא כ״ב) וכהן כי יקנה נפש קנין כספו, והאי קנין אחיו הוא:
+<b>עשתה ששה חדשים בפני הבעל.</b> מהנך י״ב חודש הקבועים לה משתבעה הבעל:
+<b>או אפילו כולן בפני הבעל ואחד בפני היבם.</b> אף על גב דרובא בפני הבעל, סוף סוף לא נתחייב במזונותיה בחייו. והוא הדין נמי אם נתחייב בחייו לא אכלה משמת, דקנין כספו פקע, אלא דאי כולם בפני הבעל הוה אכלה מיהא בחייו:
+<b>או כולן בפני היבם.</b> ואצ״ל אם היו כולן בפני היבם:
+<b>זו משנה ראשונה.</b> דמשהגיע זמן אוכלת בתרומה:
+<b>אין האשה אוכלת.</b> דחיישינן שמא ימצא בה מום ונמצאת זרה למפרע שהיה מקחו מקח טעות. ולמשנה ראשונה שמא ימצא בה מום לא חיישינן, וליכא למיחש נמי שמא תשקה לאחיה ולאחיותיה דהא מייחד לה דוכתא, הילכך שרי לה לאכול בתרומה משהגיע זמן:
+
+Mishnah 4
+
+<b>הרי זו עושה ואוכלת.</b> שתקנו מזונות תחת מעשה ידיה, לפיכך עושה ואוכלת לדברי הכל:
+<b>המותר.</b> הקדיש את מותר מעשה ידי אשתו מה שהיא עושה יותר על הראוי למזונותיה, ולא הקדיש מעשה ידיה עצמן:
+<b>ר׳ מאיר אומר הקדש.</b> דסבר אדם מקדיש דבר שלא בא לעולם. ואין כן הלכה, אלא הלכה כר׳ יוחנן בן הסנדלר דאמר חולין, שאין אדם מקדיש דבר שלא בא לעולם:
+
+Mishnah 5
+
+<b>טוחנת.</b> ברחים של יד שהם קטנים. ואם רחים גדולים הם, מכינה כל צרכי הטחינה, כגון נותנתו באפרכסת וקולטת הקמח:
+<b>הכניסה לו שפחה אחת.</b> מעות או נכסים כדי לקנות בהם שפחה אחת:
+<b>יושבת בקתדרא.</b> על כסא מנוחה ואינה הולכת בשליחותו לכאן ולכאן ואעפ״כ מוזגת לו את הכוס ומצעת לו את המטה ורוחצת לו פניו ידיו ורגליו שמלאכות אלו אין משתמשים בהם באשה אלא באשתו בלבד:
+<b>שעמום.</b> בהלה. תרגום ובתמהון לבב (דברים כ״ח:כ״ח) ובשעמימות לבא. ופלוגתייהו דר׳ אליעזר ורבן שמעון בן גמליאל הוי באשה שאינה בטלה אלא משחקת במיני הצחוק דלידי זמה איכא, לידי שעמום ליכא, שאין שעמום אלא ביושב ותוהה ובטל לגמרי. והלכה כר׳ אליעזר:
+
+Mishnah 6
+
+<b>המדיר את אשתו מתשמיש המטה.</b> כגון שאמר יאסר הנאת תשמישך עלי. אבל הנאת תשמישי אסור עליך, לא מתסרא, דהא משועבד לה, דכתיב (שמות כ״א) ועונתה לא יגרע:
+<b>ב״ש אומרים שתי שבתות.</b> אם הדירה שתי שבתות תמתין, שכן מצינו ביולדת נקבה שטמאה שבועים:
+<b>וב״ה אומרים שבת אחת.</b> שכן מצינו בנדה שטמאה שבעה. וגמרינן מידי דשכיח, הכעס שכועס אדם על אשתו ומדירה דהוא מידי דשכיח, מנדה שהוא מידי דשכיח. לאפוקי לידה דלא שכיח כולי האי. וב״ש סברי גמרינן מידי דהוא גרם לה, נדר האיש שהוא גורם לה לשהות, מלידה שעל ידו באה לה. לאפוקי נדה דממילא קאתי לה. ויותר על שבת אחת לבית הלל או שתי שבתות לבית שמאי יוציא ויתן כתובה, ואפילו היה גמל שעונתו לשלשים יום או ספן שעונתו לששה חדשים:
+<b>התלמידים וכו׳ שלשים יום.</b> ומתניתין ר׳ אליעזר היא. ופליגי רבנן עליה ואומרים אפילו שתים ושלש שנים, והלכה כחכמים:
+<b>הטיילים.</b> שאין להם מלאכה ולא סחורה:
+<b>החמרים.</b> שיוצאים לכפרים להביא תבואה:
+<b>הגמלים.</b> מביאין חבילות על הגמלים ממקום רחוק:
+<b>הספנים.</b> המפרשים לים הגדול. ומי שהיה בתחלתו בעל אומנות שעונתו קרובה ובקש ליעשות בעל אומנות שעונתו רחוקה אשתו מעכבת עליו, חוץ מתלמוד תורה, שאין האשה יכולה לעכב על בעלה שהיה טייל או פועל שלא ייעשה תלמיד חכם:
+
+Mishnah 7
+
+<b>המורדת.</b> מתשמיש. אבל ממלאכה כופין אותה לעשות מלאכה ולא דיינינן לה כמורדת:
+<b>טרפעיקין.</b> כל טרפעיק הוא משקל ארבעים ושמונה שעורות של כסף צרוף, כמשקל שלשה דרכמונים שקורין בערבי דראה״ם שכל דרכמון שש עשרה שעורות בינוניות של כסף:
+<b>עד כנגד כתובתה.</b> ואח״כ נותן לה גט ויוצאה בלא כתובה. אבל אינו משהה אותה כדי לפחות על הנכסים שנפלו לה מבית אביה ולהפסידם ממנה.
+<b>מוסיפין על כתובתה שלשה דינרים.</b> משום דצערא דגברא קשה כשהוא נמנע מן התשמיש יותר מצערא דאתתא, לפיכך כשהיא מורדת ומצערתו פוחתין לה שבעה דינרין וכשהוא מורד ומצערה אין מוסיפין לה אלא ג׳ דינרים והיכא דמורדת אמרינן בגמרא חזרו ונמנו שיהיו מכריזין עליה ארבע שבתות זו אחר זו בבתי כנסיות ובתי מדרשות ואומר פלונית מרדה בבעלה ושולחין לה מבית דין הוי יודעת שאפילו כתובתך מאה מנה הפסדת את כולן, אחת ארוסה ואחת נשואה ואפילו נדה ואפילו חולה ואפילו שומרת יבם. וקודם הכרזה מודיעים לה שרוצים להכריז עליה, ואחר הכרזה מודיעין אותה שכבר שלמה ההכרזה, ואם עמדה במרדה תצא בלא כתובה:
+
+Mishnah 8
+
+<b>המשרה את אשתו על ידי שליש.</b> שנותן מזונותיה על ידי אפוטרופוס ואינה אוכלת עמו. תרגום ויכרה להם כרה גדולה (מלכים ב ו׳:כ״ג,), שירותא:
+<b>לא יפחות לה.</b> בשבוע:
+<b>לא פסק לה שעורים.</b> כפלים מן החטים, אלא ר׳ ישמעאל שהיה סמוך לאדום ששם השעורים רעות ביותר:
+<b>דבילה.</b> תאנים דרוסות בעיגול ונמכרות במשקל ולא במדה:
+<b>מפץ.</b> רך ממחצלת:
+<b>כיפה.</b> צעיף אחד:
+<b>ומנעלים ממועד למועד.</b> מנעלים חדשים לכל שלש רגלים:
+<b>חדשים.</b> קשים לה בימות החמה לפי שהם חמים, ויפים לה בימות הגשמים:
+<b>והשחקים שלה.</b> אף כשיקנה לה חדשים, מפני שמתכסה בהן בימי נדתה:
+
+Mishnah 9
+
+<b>נותן לה מעה כסף.</b> בכל שבת לצורך דברים קטנים:
+<b>ואוכלת עמו לילי שבת.</b> אע״ג דבכל שאר הימים יכול לתת מזונותיה על ידי שליש אם ירצה, בליל שבת שהוא ליל עונה חייב לאכול עמה:
+<b>מעשה ידיה.</b> מותר מעשה ידיה כלומר מה שעושה יותר על מזונותיה:
+<b>שתי.</b> קשה לטוות כפלים כשל ערב. ומשקל של יהודה כפלים כשל גליל:
+<b>הכל לפי כבודו.</b> וכפי מנהג המדינה נמי:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>מציאת האשה.</b> וירושתה. אם נפלה לה ירושה:
+<b>הוא אוכל פירות בחייה.</b> והקרן שלה:
+<b>ופגמה.</b> חבלה שיש בה פחת דמים ששמין אותה כמה היתה יפה לימכר בשוק וכמה היא שוה עכשיו:
+<b>ובזמן שבגלוי.</b> שהבושת שלו. ועוד, שנמאסת עליו והוא סובלה:
+<b>ילקח בהן קרקע והוא אוכל פירות.</b> בחייה, והקרן שלה לכשימות או יגרשנה. ואם תמות היא, יורשה. והלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>ומת חתנו.</b> ונפלה לפני יבם:
+<b>יכול הוא שיאמר.</b> או חלוץ או יבם. ואילו לאחיו, או יתן מה שפסק או תשב עד שתלבין ראשה. ואע״ג דאחיו עם הארץ והוא תלמיד חכם יכול הוא לומר לאחיך הייתי רוצה ליתן ולך איני רוצה ליתן:
+
+Mishnah 3
+
+<b>והוא פוסק כנגדן ט״ו מנה.</b> אלף דינר הן עשרה מנה, וכשבא החתן לקבל עליו ולכתוב בכתובה, כותב שליש יותר, שהן ט״ו מנה, אם הכניסה לו הכלה דינרין בעין, מפני שהוא משתכר בהן:
+<b>וכנגד השום.</b> ואם הכניסה לו בגדים ותכשיטים שצריכין שומא, הוא פוסק פחות חומש, שאם הכניסה שום של אלף זוז אינו מקבל עליו אלא ח׳ מאות, שדרך הבאים לשום הבגדים ונכסים של הכלה לשומם יותר משוויים לכבוד הכלה ולחבבה על בעלה:
+<b>שום במנה ושוה במנה.</b> כלומר אם לא שמו נכסי הכלה ותכשיטיה אלא כמו שהם שוים בשוק:
+<b>אין לו אלא מנה.</b> לא יכתבו בשטר הכתובה אלא מנה כמו ששמו:
+<b>שום במנה היא נותנת שלשים ואחד סלע ודינר.</b> שום שהוא מקבלה במנה, שאמרו לו כתוב מנה בכתובה והיא תכניס לך שום של מנה, צריך שישומו אותו בבית החתונה שלשים ואחד סלע ודינר שהוא מנה וחומשו:
+<b>ובארבע מאות.</b> שום, כשיקבל עליו החתן לכתוב ד׳ מאות. היא נותנת חמש מאות לפי שומת הנועדים:
+<b>וכשחתן פוסק וכו׳</b> ואם שמו הם תחלה והכניסה לו, בין שום קטן בין שום גדול, הוא כותב בשטר פחות חומש:
+
+Mishnah 4
+
+<b>פסקה להכניס לו כספים.</b> דינרים בעין שמוכנין להשתכר בהן מיד:
+<b>סלע.</b> שהוא ארבעה דינרין נעשה ליכתב בשטר הכתובה בששה דינרין, בתוספת שליש. ואשמעינן תנא דבדינרין בעין, בין שהן מרובים כגון אלף דינר דקתני ברישא, בין שהם מועטים כגון סלע דקתני בסיפא, לעולם נכתבים בשטר הכתובה בשליש יותר, מפני שעומדין להשתכר בהן מיד. ובדברים שצריכין שומא כגון בגדים ותכשיטים, בין שהם מרובים כגון וכנגד השום דקתני דקאי אאלף זוז דאמר ברישא, בין שהם מועטים כגון הא דקתני שום במנה היא נותנת שלשים ואחד סלע ודינר, לעולם פוחתין חומש בשטר הכתובה ממה ששמו אותם בבית החתונה, לא שנא אם שמו אותם תחלה ואח״כ באין לכתוב הכתובה שאז צריך לפחות בשטר הכתובה החומש מן השומא ששמו בבית הכלה כדקתני וכשהחתן פוסק וכו׳, ולא שנא אם הוא כתב תחלה הכתובה שאז צריך שתהיה השומא בתוספת חומש ממה שכתוב בכתובה כדקתני ובד׳ מאות שום היא נותנת חמש מאות:
+<b>לקופה.</b> שיתן לה עשרה זוז על כל מנה ומנה שהיא מביאה לו, כדי לקנות לה מהם בשמים ותמרוקי הנשים. ולא אתפרש במתניתין אם לכל שבוע או לכל חודש או לכל שנה:
+
+Mishnah 5
+
+<b>וכן המשיא את היתומה.</b> גבאי צדקה:
+<b>אם יש בכיס.</b> של צדקה:
+
+Mishnah 6
+
+<b>מה שראוי ליתן לה.</b> עישור נכסים:
+<b>אם השיא.</b> האב בחייו:
+<b>את הבת הראשונה ינתן וכו׳</b> בין שהוא פחות מעישור בין שהוא יותר. והלכה כרבי יהודה דאזלינן בתר אומדן דעתיה דאב. ואם א״א לעמוד על אומדן דעתו של אב יהבינן לה עישור נכסים דמשתכחי השתא בשעת נשואיה ממקרקעי. אבל ממטלטלי אין לה עישור. ואיכא למ״ד דבזמן הזה ממטלטלי נמי אית לה עישור. ואם נישאת ולא תבעה מן היורשים, תובעת לאחר שנישאת, ולא אמרינן אחולי אחלה גבייהו. ודוקא כשהיתה ניזונית מנכסי אביה, אבל אם פסקו היורשים מלתת לה מזונות [אחולי אחלה אלא אם כן מחתה]. ואם היתה בוגרת שאין לה מזונות ועמדה ונישאת ולא תבעה מה שראוי לה לנדוניתה מנכסי אביה אחולי אחלה גבי יורשים ואינה יכולה לתבוע עוד, ואפילו היתה ניזונת מנכסיהם:
+
+Mishnah 7
+
+<b>המשליש מעות לבתו.</b> מסר מעות ביד שליש לצורך בתו לקנות לה שדה או נדוניא לכשתנשא:
+<b>נאמן בעלי עלי.</b> ותנם לו:
+<b>יעשה שליש כו׳</b> יקנה השדה. ואין שומעין לה דמצוה לקיים דברי המת:
+<b>וכי אינה אלא שדה.</b> כלומר אפילו כבר נקנה השדה והיא רוצה למוכרה יכולה למכור, הלכך שומעין לה. ופלוגתא דרב יוסי ור״מ דוקא בגדולה מן האירוסין, דאילו לאחר שנישאת דברי הכל שומעין לה. ובקטנה נמי מודה רבי יוסי דאין במעשה קטנה כלום ואין שומעין לה. והלכה כר״מ:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>המדיר את אשתו מליהנות לו.</b> על הנאת תשמיש אין הנדר חל, משום דמשועבד לה ולאו כל כמיניה להפקיע שעבודו. ועל הנאת מזונות אף על גב דמשועבד לה אשכחן דחל הנדר כגון שמספיקין מעשה ידיה למזונותיה. ובגמרא פריך א״כ למה יעמיד פרנס, ומשני, כגון שאין מספיקין לדברים שהיתה רגילה בהם בבית אביה, ועל זה בלבד יעמיד פרנס שיפרנסנה. ולא שיעמיד שליח לפרנסה, שהרי שלוחו של אדם כמותו, אלא שאומר כל המפרנס אינו מפסיד:
+<b>יתר מכן יוציא ויתן כתובה.</b> דעד שלשים יום לא שמעי אינשי וליכא זילותא. טפי משלשים יום שמעי אינשי ואיכא זילותא:
+<b>בישראל.</b> אם ישראל הוא שיכול להחזיר את גרושתו:
+<b>ובכהנת.</b> שאם יגרשנה לא יוכל להחזירה יהבו ליה רבנן זימנא טפי. ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>אחד מכל הפירות.</b> כגון שאמרה היא קונם פרי פלוני עלי, והוא קיים לה:
+<b>ר׳ יהודה אומר כו׳</b> ולית הלכתא כותיה:
+
+Mishnah 3
+
+<b>שלא תתקשט באחד מכל המינים.</b> [שאמרה היא] קונם בושם פלוני עלי, והוא קיים לה:
+<b>בעניות שלא נתן קצבה לדבר.</b> עד מתי אסרו עליה, הוא דיוציא ויתן כתובה. אבל אם נתן קצבה, תמתין עד אותו זמן. וכמה קצבה י״ב חדש:
+<b>ובעשירות שלשים יום.</b> שכן אשה חשובה נהנית מריח קשוטיה שלשים יום, וזאת תהנה מריח הקשוטים שנתקשטה לפני הנדר שלשים יום. והלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>רגל אחד יקיים שלשה יוציא ויתן כתובה.</b> הא מתניתין מפרשים לה בגמרא הכי, רגל אחד יקיים, במה דברים אמורים באשת ישראל, אבל בכהנת שנים יקיים, שלשה יוציא ויתן כתובה. ומתניתין ר׳ יהודה היא דמפליג בין ישראל לכהנת, ולית הלכתא כוותיה:
+
+Mishnah 5
+
+<b>שנועל בפניה.</b> דלת של שמחה והסרת יגון. ולבית האבל נועל בפניה, שלמחר היא מתה ואין אדם סופדה:
+<b>מחמת דבר אחר.</b> כגון דאתחזק שבני אדם פרוצים מצויין שם:
+<b>שתאמרי לפלוני וכו׳</b> דברים של קלות:
+<b>שתהא ממלאה ומערה לאשפה.</b> אית דמפרשי לאחר שתשמש וימלא רחמה שכבת זרע תנפצנו כדי שלא יקלוט הזרע ותתעבר. ואית דמפרשי שתמלא עשרה כדי מים ותערה לאשפה, מפני שנראית כשוטה:
+
+Mishnah 6
+
+<b>מאכילתו שאינו מעושר.</b> ולא נודע לו אלא אחר שאכלו, כגון דאמרה ליה פלוני כהן תיקן לי את הכרי ואזל שייליה ואשתכח שיקרא:
+<b>ומשמשתו נדה.</b> כגון שהוחזקה נדה בשכנותיה שראוה לובשת בגדי נדות ולבעלה אמרה טהורה אני:
+<b>ולא קוצה לה חלה.</b> דאמרה ליה פלוני תיקן לי את העיסה ואזל שייליה ואשתכח שיקרא:
+<b>וטווה בשוק.</b> ומראה זרועותיה לבני אדם:
+<b>ומדברת עם בני אדם.</b> משחקת עם הבחורים:
+<b>ומקללת יולדיו בפניו.</b> מקללת ומחרפת אבי בעלה בפני בעלה:
+<b>הקולנית.</b> תובעת תשמיש בקול רם עד ששכנותיה שומעות אותה. וכל הני צריכות עדים והתראה להפסידן כתובתן. ואין להן לא כתובה ולא תוספת ואינן נוטלות אלא בלאותיהן הקיימים בלבד:
+
+Mishnah 7
+
+<b>שאין עליה נדרים ונמצאו עליה נדרים.</b> באלו נדרים אמרו, שלא תאכל בשר ולא תשתה יין ולא תתקשט בבגדי צבעונים. אבל בשאר נדרים מקודשת:
+<b>כל המומין הפוסלין בכהנים.</b> בבכורות קא מני להו. והוסיפו עליהן בנשים, זיעה. וריח הפה או ריח רע במקום אחר בגופה. ושומא שיש בה שער, בין קטנה בין גדולה כשהיא כנגד פניה, וכגון שהיא תחת כפה שבראשה דזימנין מתחזיא וזימנין דלא מתחזיא, שאם היא במקום המגולה תמיד הרי ראה ונתפייס, ואם השומא אין בה שער אינה מום עד שתהא גדולה כאיסר. וקולה עבה ומשונה מקול שאר הנשים. ונשכה כלב ונעשה במקום הנשיכה צלקת, כלומר כווץ כמו מכות אש. ודדיה גסים מחברותיה טפח. ושדדיה רחוקים זה מזה עד שיש טפח בין דד לדד. אלו מומין בנשים, ואע״פ שאינה מומין בכהנים: 
+
+Mishnah 8
+
+<b>האב צריך להביא ראיה.</b> אם בא לתבוע כתובתה מן האירוסין מזה שממאן לקחתה, צריך שיביא ראיה שלאחר שנתארסה היו בה מומין הללו. ואף על פי שיש לאשה חזקה דגופה, הואיל ונמצאו המומין ברשות האב ואיכא למימר כאן היו קודם אירוסין, ולפיכך אם לא הביא ראיה, בעל מהימן:
+<b>נכנסה לרשות הבעל.</b> נשאה, ועתה בא להוציאה בלא כתובה על מומין שבה, עליו להביא ראיה שקודם שנתארסה היו בה מומין הללו. דכיון דלא נמצאו מומין הללו אלא ברשותו, אומרים כאן נמצאו כאן היו ולאחר שנישאת באו לה ונסתחפה שדהו:
+<b>אינו יכול לטעון.</b> דידע ונתפייס:
+
+Mishnah 9
+
+<b>שנולדו בו מומין.</b> משנשאה:
+<b>מומין גדולים.</b> נסמית עינו נקטעה ידו נשברה רגלו. ואין הלכה כרשב״ג, ואפילו במומין גדולים אין כופין אותו להוציא:
+
+Mishnah 10
+
+<b>מוכה שחין.</b> מצורע:
+<b>בעל פוליפוס.</b> ריח החוטם:
+<b>והמקמץ.</b> מקבץ צואת כלבים:
+<b>והמצרף נחושת.</b> המחתך נחושת ממקום מוצאו מן הארץ, ומסריח הוא:
+<b>והבורסי.</b> מעבד עורות:
+<b>מפני שממקתו.</b> ממסמסתו. לשון המק בשרו (זכריה י״ד.) והלכה כחכמים:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>האשה.</b> עד שלא תתארס. ונתארסה:
+<b>ב״ש אומרים תמכור.</b> בעודה ארוסה, אבל משנישאת לא:
+<b>הואיל וזכה באשה.</b> שהיא ארוסתו:
+<b>לא יזכה בנכסים.</b> בתמיה:
+<b>על החדשים.</b> שנפלו לה משנישאת אנו בושין מה ראו חכמים לומר אם מכרה ונתנה הבעל מוציא מיד הלקוחות, אלא שאתם מגלגלים עלינו נכסים שנפלו לה בעודה ארוסה לומר שאם מכרה מכרה בטל לפי שזכה בהם הבעל:
+
+Mishnah 2
+
+<b>נכסים ידועים לבעל ונכסים שאין ידועים.</b> אית דמפרשים נכסים ידועים, מקרקעי. ושאין ידועים, מטלטלי. ואית דאמרי, אלו ואלו ידועים הם. ואלו הם שאינם ידועים, כל שהיא יושבת כאן ונפלו לה נכסים במדינת הים. ופסק ההלכה, בין נכסים שנפלו לה עד שלא תתארס ובין שנפלו לה משנתארסה אם מכרה אותם אחר שנישאת הבעל מוציא מיד הלקוחות פירות בחייה וגוף הקרקע לאחר מיתתה. והלכה כר״ש שחולק בין נכסים הידועים לבעל לנכסים שאינם ידועים:
+
+Mishnah 3
+
+<b>שמין אותן.</b> דקסבר מה שגדל ברשותו הוו פירות ומה שלא גדל ברשותו הוי קרן. ולפיכך מה שדמי הקרקע יקרים עכשיו בשביל תבואה זו, הוי קרן, וצריך ליתן לה דמים וילקח בהן קרקע והוא אוכל פירותיה:
+<b>וחכמים אומרים.</b> אף אלו שלא גדלו ברשותו תורת פירות נתנו בהם, הואיל והקרקע קיימא לה. והלכה כחכמים:
+
+Mishnah 4
+
+<b>ביציאתה.</b> אם בא לגרשה:
+<b>פירות המחוברים לקרקע בכניסתה שלו.</b> כלומר בשעת נפילתן שלו, כדברי חכמים. ואיכא בין חכמים לר״ש פירות המחוברין בשעת יציאה, דלא איירי בהו חכמים ולית להו הא דאמר ר״ש ביציאתה שלה דקסברי, מה שגדל ברשותו שלו. והלכה כר״ש:
+
+Mishnah 5
+
+<b>רבן שמעון בן גמליאל אומר לא תמכור.</b> יכולה היא לעכב. והלכתא כוותיה:
+<b>רבי יהודה אומר לא תמכור.</b> והלכתא כוותיה:
+<b>קימעא.</b> דבר מועט ואפילו כל שהוא:
+<b>ישבע כמה הוציא ויטול.</b> ושבועה זו כעין של תורה היא, והני מילי, שהיה השבח כנגד ההוצאה או יותר, אבל אם היתה ההוצאה יתירה על השבח ישבע שבועת התורה שהוציא כנגד השבח ויטול כנגד השבח בלבד והשאר יפסיד. וכל זה כשגירשה הבעל, אבל אם מרדה היא, בין אכל הבעל בין לא אכל, ישבע כמה הוציא ויטול כנגד השבח. ובנכסי צאן ברזל, כל השבח של בעל, דאמרינן אם הוסיפו הוסיפו לו:
+
+Mishnah 6
+
+<b>שנפלו לה נכסים.</b> מבית אביה, בעודה שומרת יבם:
+<b>מה יעשו בכתובתה.</b> מנה ומאתים ותוספת ונדוניא שהכניסה לו וקיבל עליו אחריות:
+<b>ובנכסים הנכנסין והיוצאין.</b> נכסי מלוג, שכשהיא נכנסת נכנסים עמה וכשיוצאת מבעלה יוצאים עמה:
+<b>בית שמאי אומרים יחלוקו יורשי הבעל עם יורשי האב.</b> דספק נשואה ליבם היא וזוכה בחצי ירושתה מספק:
+<b>נכסים בחזקתן.</b> נכסי צאן ברזל בחזקתן. ולא איתפרש בחזקת מי, אי בחזקת יורשי הבעל הואיל ואחריותן עליו, אי בחזקת יורשי האשה שהיו שלה. ובפ״ד מיבמות תמצא המשנה הזאת:
+
+Mishnah 7
+
+<b>ילקח בהן קרקע.</b> לפי שכתובתה על נכסי בעלה הראשון, לפיכך נכסי המת אחראין לכתובתה אלא שהיבם אוכל פירות אם מיבם אותה, וסבר מטלטלי משתעבדי לכתובה:
+<b>שמין אותם.</b> דכל מה שגדל ברשות המת אחראין לכתובה:
+<b>וחכמים אומרים פירות המחוברים לקרקע שלו.</b> בגמרא פריך, והא כל נכסיו אחראין וערבאין לכתובה, ומשני, תני שלה:
+<b>כל הקודם זכה.</b> קסברי, מטלטלי לכתובה לא משתעבדי אא״כ תפסה. ומחיים דבעל בעינן תפיסה. והוא הדין נמי דפליגי אכספים, דמאי שנא כספים מפירות תלושין. והלכה כחכמים:
+<b>הרי היא כאשתו.</b> שמגרשה בגט, ומחזירה. ולא אמרינן ויבמה אמר רחמנא ועדיין יבומין ראשונים עליה ולא תסגי לה בגט. והכי נמי כשגירשה הוה אמינא מצוה דרמיא רחמנא עליה הא קעבדה, ותיקו עליה באיסור אשת אח ולא מצי להחזירה, קמ״ל דאמר רחמנא (דברים כ״ה:ה׳) ולקחה לו לאשה, כיון שלקחה הרי היא כאשתו:
+
+Mishnah 8
+
+<b>כל נכסיו.</b> שירש מאחיו, אחראין לכתובתה:
+<b>גירשה אין לה אלא כתובה.</b> אבל כל זמן שלא גירש היו כל הנכסים משועבדים לה:
+<b>הרי היא ככל הנשים.</b> שהמגרש את אשתו ומחזירה, על מנת כתובה הראשונה החזירה. ואצטריך לאשמועינן הא ביבמה, דלא תימא אשתו היא דאיהו כתב לה כתובה מממונו, אבל יבמתו דלאו איהו כתב לה אלא נכסי בעלה הראשון הוא דהוו אחראין וערבאין, היכא דגרשה ואהדרה אימא כתובתה מיניה, קמשמע לן:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>הכותב לאשתו דין ודברים אין לי בנכסיך.</b> בעודה ארוסה כותב לה, לכשתנשאי לי דין ודברים אין לי בנכסיך. אע״ג דלא קנו מיניה, מוכרת ונותנת ומכרה קיים, שנחלה הבאה לאדם ממקום אחר אדם מתנה עליה שלא יירשנה. ואי קנו מיניה, אפילו לאחר שנישאת מכרה קיים, אבל פירות אוכל, ואם מתה יורשה, דהכי משמע, בנכסיך אין לי דין אבל בפירותיהן יש לי דין, וכל זמן שהן נכסיך שאת בחיים אין לי דין ודברים בהם, הא לאחר מיתה יש לי בהם דין ודברים:
+<b>רבי יהודה אומר לעולם הוא אוכל פירי פירות.</b> בגמרא מפרש אלו הן פירות ואלו הן פירי פירות, הכניסה לו קרקע ועשתה פירות אלו הן פירות, מכר אלו הפירות ולקח בהן קרקע ועשתה פירות הרי הן פירי פירות. וכשאמר לה דין ודברים אין לי בנכסיך ובפירותיהן בלבד, אוכל פירי פירות לדברי ר׳ יהודה, דהא לא סליק נפשיה אלא מן הפירות בלבד. והלכה כר״י:
+<b>רשב״ג אומר אם מתה יירשנה מפני שהתנה על מה שכתוב בתורה.</b> דכתיב (במדבר כ״ז:י״א) וירש אותה, מכאן שהבעל יורש את אשתו אבל מסקנא דמלתא, שירושת הבעל את אשתו אינו מן התורה אלא מדרבנן, וקרא אסמכתא בעלמא. ואף על פי כן הלכה כרשב״ג לא מפני שמתנה על מה שכתוב בתורה אלא שחכמים עשו לה חיזוק כשל תורה:
+
+Mishnah 2
+
+<b>ינתנו לכושל שבהן.</b> אית דמפרשי, למי ששטרו מאוחר, שהוא כושל וחלש שבכולן שאינו יכול לטרוף לקוחות הקודמים לו. ואית דמפרשי, לכתובת אשה, והיא קרויה כושל שאין דרכה לחזור אחר נכסי המת ולבקש היכן יש לו קרקע כמו האיש. ואע״ג דמטלטלי דיתמי לא משתעבדי לבעל חוב ולא לכתובת אשה, הכא דלאו ברשותייהו מנחי, סבירא לר׳ טרפון דמוציאין מיד הלוה או מיד שהפקדון אצלו ונותנין לבעל חוב ולכתובה:
+<b>ינתנו ליורשים.</b> ולא מהניא תפיסה:
+<b>שכולן צריכין שבועה.</b> שהבא ליפרע מנכסי יתומים לא יפרע אלא בשבועה וכל זמן שלא נשבעו אין אנו יודעים אם יש להם עליו כלום, הלכך משמת המת זכו בהן היורשים וברשותן הן:
+
+Mishnah 3
+
+<b>כל הקודם בה זכה.</b> קדמו יורשים זכו ואין מוציאין מידם, דמטלטלי דיתמי לא משתעבדי לבעל חוב ולכתובה. קדם אחד מהם האשה או המלוה זכה הוא, דר׳ טרפון אית ליה תפיסה דלאחר מיתה מהניא:
+<b>זכתה אשה יותר על כתובתה.</b> אם קדמה ותפסה ויש יותר מן הכתובה, או קדם בעל חוב ותפס ויש ותר על חובו:
+<b>המותר כו׳ ינתנו לכושל.</b> זה בעל השטר שידו על התחתונה. ואם יבואו ליד היתומים שוב לא יוציאו מהם לא אשה ולא בעל חוב. והאידנא דנהיגי בכל בתי דינים שבישראל דמטלטלי דיתמי משעבדי לבעל חוב, מי שמת והניח מטלטלין והיה עליו בעל חוב וכתובת אשה, כל הקודם זכה בין בעל חוב מוקדם בין בעל חוב מאוחר, שאין דין קדימה במטלטלין. ואם לא קדם אחד מהם, יחלקו המטלטלין ביניהם, כדאמרינן לקמן בפרק מי שהיה נשוי:
+
+Mishnah 4
+
+<b>חנונית.</b> למכור ולקנות בחנות:
+<b>אפוטרופא.</b> להתעסק בממונו ולישא וליתן:
+<b>משביעה כל זמן שירצה.</b> שבועה כעין של תורה על טענת שמא, ויכול לגלגל עליה שלא עשתה אונאה על פלכה ועל עיסתה:
+<b>ר״א אומר.</b> אפילו לכתחילה שלא ע״י גלגול יכול להשביעה על פלכה ועל עיסתה. ואין הלכה כר״א:
+
+Mishnah 5
+
+<b>משביע הוא את יורשיה.</b> אם גירשה ומתה ויורשיה תובעין הימנו כתובתה, נשבעים שבועת היורשים שלא פקדתנו בשעת מיתה ולא אמרה לנו קודם לכן ולא מצינו בין שטרותיה ששטר כתובתה פרוע:
+<b>ואת הבאים ברשותה.</b> אם מכרה כתובתה לאחרים ונתגרשה ומתה והלקוחות תובעים כתובתה, נשבעים אף הן שבועת היורשים:
+<b>אבל יורשיו משביעין אותה.</b> אם נתאלמנה והיא או יורשיה נפרעין מן היתומים, צריכים שבועה, שהרי לא פטרן אלא ממנו אם תגבה כתובתה בחייו:
+<b>לבאין ברשותי.</b> אם אמכור נכסי ואת באה ליפרע מן הלקוחות:
+
+Mishnah 6
+
+<b>הלכה מקבר בעלה.</b> זו שפטרה בעלה מן השבועה:
+<b>לבית אביה.</b> שלא נתעסקה שוב בנכסים:
+<b>אין היורשים משביעין אותה.</b> במה שנתעסקה בין מיתה לקבורה. שאם היו יורשים יכולים להשביעה על כך, מתוך שהיא צריכה להביא עדים במה שהיא מוכרת וקונה לצורך קבורת המת ישהה המת ויתנוול:
+<b>על העתיד לבוא.</b> שלא עיכבה בידיה כלום מן העסק שנעשית אפוטרופא עליו לאחר קבורת בעלה, דלא מהניא ביה פטור דידיה שהרי הנכסים של יתומים הם:
+<b>על שעבר.</b> על עסק שבחיי בעלה:
+
+Mishnah 7
+
+<b>לא תפרע אלא בשבועה.</b> הנפרע מחבירו אינו מדקדק לשום לב על כל מה שפרעו, וזו הואיל ונפרעה במקצת אפשר שנפרעה הכל ורמו רבנן שבועה עלה כי היכי דתידוק:
+<b>עד אחד מעיד שהיא פרועה לא תפרע אלא בשבועה.</b> תקנת חכמים היא כדי להפיס דעתו של בעל. ושבועות הללו אף על פי שתקנת חכמים הן, אינן אלא כעין של תורה בנקיטת חפץ, שכל שבועות שתיקנו במשנה כעין של תורה הן:
+<b>מנכסים משועבדים.</b> משום דאי הוה גבי מן הלוה גופיה והוה טעין לוה אשתבע לי דלא פרעתיך משבעינן ליה, ואנן טענינן בשביל לקוחות דלמא אי הוה גבית מן הלוה הוה טעין לך אשתבע לי דלא פרעתיך ובעית אשתבועי, השתא נמי אשתבע:
+
+Mishnah 8
+
+<b>רבי שמעון.</b> קאי לעיל ארבנן דאמרי המושיב את אשתו חנונית או אפוטרופא משביעה כל זמן שירצה ואם כתב לה נדר ושבועה אין לי ולא ליורשי עליך אין יורשין משביעין אותה, ואתא הוא לאפלוגי ואמר דכל זמן שהיא תובעת כתובתה יורשין משביעין אותה ואפילו כתב לה נדר ושבועה אין לי ולא ליורשי עליך. ואם אינה תובעת כתובתה אין יורשין משביעין אותה על אפוטרופא שבחיי בעלה ואפילו לא פטרה מן השבועה, דלית ליה דר׳ אליעזר ומחלוקתו דאמרי לעיל במתניתין משביעה כל זמן שירצה. ואין הלכה כר׳ שמעון:
+
+Mishnah 9
+
+<b>הוציאה גט ואין עמו כתובה.</b> במקום שאין כותבים כתובה וסומכים על תנאי בית דין:
+<b>גובה כתובתה.</b> דתנאי כתובה מעשה בית דין הוא, וכל מעשה בית דין כמאן דנקיט שטרא דמי. ודוקא מנה מאתים הוא דגביא, אבל תוספת אין לה עד שתוציא שטר כתובה:
+<b>פרוזבול.</b> הלל תיקן פרוזבול כדי שלא תשמט שביעית. שמוסר שטרותיו לבית דין שיגבה מן הלוה חובו כל זמן שיתבענו דהשתא לא קרינא ביה לא יגוש. שאינו תובעו כלום אלא בית דין תובעין:
+<b>הרי אלו לא יפרעו.</b> חיישינן שמא כבר גבתה כתובתה, וזה השמיטתו שביעית:
+<b>מן הסכנה.</b> שגזרו גוים על המצות והיו יראים לשמור גיטיהן ומשקיבלתו שורפתו. וכן פרוזבוליהן:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>מי שהיה.</b> יורשי הראשונה קודמים ליורשי השניה. אם מתו נשיו אחריו עד שלא הספיקו לגבות:
+<b>שניה ויורשיה קודמים.</b> שהיא בעלת חוב, ויורשי ראשונה באים לירש מאביהן כתובת בנין דכרין, דהא אינון ירתון תנן, לפיכך פורעין את החוב תחלה ומה שנשאר יירשו. ודוקא כשנשבעה השניה על כתובתה אז היא או יורשיה נוטלים כתובתה. אבל אם מתה היא לאחר שמת בעלה ולא נשבעה על כתובתה, אין יורשיה נוטלים כלום מכתובתה, דקיימא לן אין אדם מוריש שבועה לבניו, כלומר ממון שאין אדם זוכה בו אלא בשבועה ומת קודם שנשבע. אותו ממון אין אדם מורישו לבניו:
+
+Mishnah 2
+
+<b>ויתומים מבקשים כתובת אמן.</b> שכתובה של אחת מרובה משל חברתה, ואומרים בניה כתובת בנין דכרין ניטול, וכן אתם, והשאר נחלוק:
+<b>חולקים בשוה.</b> כשאר כל הירושות, ואין נוטלים כתובת בנין דכרין:
+<b>אם אמרו יתומים.</b> בני הכתובה הגדולה:
+<b>הרי אנו מעלין על נכסי אבינו.</b> מעלין דמיהן לקבלם עלינו ביוקר כדי שיהיה שם מותר דינר ויטלו כתובת אמן:
+
+Mishnah 3
+
+<b>היו שם נכסים בראוי.</b> כגון עסקא שביד אחרים או הלואה:
+<b>אינן כבמוחזק.</b> אינן נחשבים להיות כאילו הן מוחזקים בידו ויש כאן מותר דינר:
+<b>שאין להם אחריות.</b> מטלטלים:
+<b>שיש להם אחריות.</b> קרקעות. והלכה כרבי שמעון. ואף בזמן הזה דנהיגי דמטלטלי דיתמי משעבדי לבעל חוב, אין כתובת בנין דכרין נוהגת במטלטלין אלא בקרקעות:
+
+Mishnah 4
+
+<b>של זו מנה ושל זו מאתים כו׳</b> ושלשתן נחתמו ביום אחד. דאי בתלתא יומי, הקודמת בשטר קודמת בגיבוי. או שלא הניח אלא מטלטלין, שאין דין קדימה במטלטלין:
+<b>חולקות בשוה.</b> שהרי כח שלשתן שוה בשעבוד מנה דבכולהו איכא מנה:
+<b>היו שם מאתים.</b> אין לבעלת מנה שעבוד אלא במנה, אבל במנה שני אין שעבוד לשטר של בעלת מנה:
+<b>של מנה נוטלת חמשים.</b> בגמרא פריך, שלישית מנה היה ראוי שתטול והיאך נוטלת חמשים שהוא חצי מנה. ומשני, דמתניתין איירי דאמרה לה בעלת מאתים לבעלת מנה, דין ודברים אין לי עמך במנה המשועבד לך ולא יתמעט חלקך בשבילי, הלכך היא ובעלת שלש מאות חולקות אותו. ומפני שלא נתנה בעלת המאתים לבעלת המנה חלקה במתנה אלא אמרה לה שלא תריב עמה ובשבילה לא יתמעט חלקה, לאחר שלקחה בעלת המנה חמשים נשאר זכות בעלת המאתים שוה עם זכות בעלת השלש מאות במנה וחצי הנשאר, וכל אחת מהן נוטלת ג׳ דינרי זהב שהן שבעים וחמישה דינרים של כסף שכל דינר זהב הוא עשרים וחמשה דינרים של כסף:
+<b>היו שם שלש מאות.</b> מנה ראשון משועבד לכולם, והשני לבעלת מאתים ולבעלת שלש מאות, והשלישי לבעלת שלש מאות בלבד:
+<b>של מנה נוטלת חמשים ושל מאתים מנה.</b> כגון דאמרה להו בעלת שלש מאות לבעלת מנה ולבעלת מאתים, דין ודברים אין לי עמכם במנה, הלכך מנה הראשון חולקות בעלת מאתים ובעלת מנה, נמצאת בעלת מנה נוטלת חמשים, ומנה השני חולקות בעלת מאתים ובעלת שלש מאות, נמצאת בעלת מאתים נוטלת מנה, חמשים שחלקה מהמנה הראשון עם בעלת המנה, וחמשים מהמנה השני שחלקה עם בעלת השלש מאות. והמנה השלישי נוטלת כולו בעלת השלש מאות, נמצאת נוטלת ששה דינרי זהב שהם מנה ומחצה, המנה השלישי כולו שנשאר לה וחצי המנה שחלקה עם בעלת המאתים. ובגמרא מסיק דמתניתין רבי נתן היא ואינה הלכה, דאמר רבי אין אני רואה דבריו של רבי נתן בזה, אלא חולקות בשוה, דהואיל וכל נכסיו אחראין לכתובה כל שלשת המנים משועבדים לבעלת המנה כשאר חברותיה, עד שתגבה כל כתובתה, הלכך חולקות בשוה, וכך נוטלת בעלת המנה כמו בעלת המאתים ושלש מאות. אבל בשלשה שהטילו מעות לכיס זה מנה וזה מאתים וזה שלש מאות דהתם שבח שהשביחו מעותיהן קא שקלי, דינא הוא שכל אחד יטול לפי מעותיו. ודוקא כשהשביחו מחמת המעות עצמן כגון שנשתנה המטבע או הוסיפו עליו או פחתו אז חולקים השבח וההפסד לפי הממון. אבל אם קנו סחורה מן המעות שהטילו לכיס והרויחו בסחורה או הפסידו, אין מחלקים הריוח וההפסד אלא לפי מספר השותפין ולא לפי הממון, וכך נוטל בהפסד ובשבח מי שנותן בכיס מעות מועטים כמו אותו שנתן מעות מרובים אם לא התנו תחלה שיחלקו לפי ממון. וכן דנים בכל בתי דינים:
+
+Mishnah 5
+
+<b>הראשונה קודמת לשניה.</b> אותה שזמן כתובתה מוקדם קודמת לשניה שזמנה מאוחר. וכן כולם:
+<b>הראשונה נשבעת לשניה.</b> אם שניה טוענת השבעי לי שלא גבית משל בעלי כלום, דלמא לא ישאר לי ממה שאגבה כתובתי. ואף שלישית תאמר כן לשניה, ורביעית לשלישית. אבל הרביעית נפרעת שלא בשבועה, וכגון שאין שם יורש או בעל חוב אחר שישביעה:
+<b>בן ננס אומר כו׳</b> פלוגתייהו דתנא קמא ובן ננס מפרש בגמרא כגון שנמצאת שדה אחת מאלו השדות שגבו השלש נשים הראשונות, שאינה שלו, שנודע שגזלה וסוף שיבואו בעליה ויטלוה, וכשבאה הרביעית לגבות כתובתה משדה רביעית באה זאת ואומרת לה למחר יבא הנגזל ויטול שדהו מידי, רצוני שתשבעי לי שלא גבית כתובתיך בחיי הבעל. תנא קמא סבר בעל חוב מאוחר שקדם וגבה מה שגבה לא גבה, הלכך למה תשבע, אם יבא הנגזל ויטרוף מזו תחזור היא על הרביעית ותטול ממנה מה שגבתה, דהויא לה רביעית בעל חוב מאוחר. ובן ננס סבר, בעל חוב מאוחר שקדם וגבה, מה שגבה גבה, ואם תחזיק זאת אין השלישית יכולה לחזור עליה, ולכך תשבע לה שלא גבתה מנכסי בעלה כלום. והלכה כתנא קמא. וממילא שמעינן שאם תפסה מטלטלין שצריכה לישבע לדברי הכל כיון שאין דין קדימה במטלטלין ומה שגבה גבה:
+
+Mishnah 6
+
+<b>וכתבה ראשונה ללוקח וכו׳</b> וכגון שקנו מידה. ובגמרא פריך, ותימא נחת רוח עשיתי לבעלי. ומשני, כגון שמכר הבעל שדה זו לאיש אחר קודם לזה ולא רצתה האשה לחתום לו, ולזה חתמה, דאם איתא דנחת רוח עושה לבעלה היתה חותמת לראשון:
+<b>פשרה.</b> ביצוע. לא כולו לזה ולא כולו לזה. ולשון פושרין הוא, לא חמים ולא קרים:
+<b>וכן בעל חוב.</b> ושני לקוחות. ראובן נושה בשמעון מנה ולו שתי שדות ומכרן לשנים זו בחמשים וזו בחמשים וכתב בעל חוב ללוקח שני דין ודברים אין לי עמך, בעל חוב נוטל מיד הראשון, שהרי אינו יכול לומר לו הנחתי לך מקום שתגבה ממנו, שחובו כנגד שניהם ולוקח ראשון מוציא מיד השני, ובעל חוב חוזר ומוציא את זו מן הראשון, ולוקח שני מבעל חוב, וחוזרין חלילה עד שיעשו פשרה:
+<b>וכן אשה בעלת חוב.</b> שהיה לה כתובתה על בעלה ומכר שתי שדותיו לשנים ואין בשניהם אלא כדי כתובתה, וכתבה לשני דין ודברים אין לי עמך, האשה מוציאה מיד לוקח ראשון. והוא מן השני, והשני מן האשה [והאשה מן הראשון] ולוקח ראשון מיד השני, וחוזרים חלילה:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>אלמנה ניזונת מנכסי יתומין.</b> בין קרקעות בין מטלטלין. דתנאי כתובה הוא, ואת תהא יתבא בביתי ומתזנא מנכסי:
+<b>ואין חייבין בקבורתה.</b> שהבעל חייב בקבורתה תחת ירושתה, ועכשיו שיורשיה גובין כתובתה מיורשי הבעל, הם יקברוה. וממילא שמעינן שאם מתה ולא נשבעה על כתובתה שעכשיו אין יורשיה גובין כתובתה, על יורשי הבעל מוטל לקברה:
+
+Mishnah 2
+
+<b>בין מן הארוסין.</b> שאין לה מזונות ומוכרת לכתובתה:
+<b>בין מן הנשואין.</b> שהיא מוכרת למזונות:
+<b>מוכרת שלא בבית דין.</b> כלומר שלא בבית דין מומחין. ומכל מקום צריכה למכור בפני שלשה שיהיו בקיאין בשומת קרקע:
+<b>רבי שמעון אומר מן הנשואין.</b> שהיא מוכרת למזונות, מוכרת שלא בבית דין, שאי אפשר לה להיות יושבת ומתענה עד שיזדקקו לה בין דין. אבל מן הארוסין שאין מכירתה אלא לכתובה, אינה מוכרת אלא בבית דין. ואין הלכה כרבי שמעון:
+
+Mishnah 3
+
+<b>מכרה כתובתה.</b> מנה מאתים:
+<b>לא תמכור את השאר.</b> התוספת, אלא בבית דין. ומתניתין ר״ש היא דאמר אין מוכרת שלא בב״ד אלא למזונות, וזו הואיל וגבתה מקצת כתובתה אין לה מזונות:
+<b>וחכמים אומרים מוכרת היא.</b> לכתובה, אפילו לפרקים. ואף על פי כן מוכרת היא בינתים למזונות, שלא איבדה מזונותיה ואף על פי שגבתה קצת כתובתה:
+<b>וכותבת.</b> בשטר המכירה, למזונות מכרתי:
+<b>וגרושה לא תמכור.</b> לכתובה, אלא בב״ד. דטעמא מאי אמור רבנן אלמנה בין מן האירוסין מן הנשואין מוכרת שלא בב״ד לפי שאין אדם רוצה שתתבזה אשתו בב״ד, וזו הואיל וגרושה היא לא אכפת ליה. והלכה כחכמים שאשה מוכרת בין לכתובה בין למזונות שלא בב״ד מומחים, ואפילו התקבלה מקצת כתובתה מוכרת למזונות עד שתתקבל כל כתובתה. וכשמוכרת, בין לכתובה בין למזונות צריכה שבועה ואינה צריכה הכרזה:
+
+Mishnah 4
+
+<b>שוה מאתים במנה נתקבלה כתובתה.</b> דאמרינן לה את אפסדת. ושוה מנה במאתים אף על גב דהיא הרויחה לא מצית למימר אנא ארווחי, שהשולח שלוחו לשוק לסחורה ולקח בזול הכל לבעל המעות. ולא שמעינן מהכא אלא בדבר שאין לו קצבה כגון קרקע שדרכו להמכר באומד זה בפחות וזה ביתר, אבל דבר שיש לו קצבה וקנה השליח בפחות לא איתברירא לן דינא מהכא. וחזינא לרבוותא דאפליגו בה. ומסקנא לפום מאי דחזי לן, שחולקין השליח והמשלח:
+<b>מכרה בטל.</b> שאותו דינר אין לה רשות למכור, נמצא שכל המכר טעות, שהרי בבת אחת היה:
+<b>לעולם מכרה קיים.</b> והיא תחזיר את הדינר ליורשין, דמה הפסידתן. עד שיהא באונאה כדי שאילו לא היתה האונאה היה משתייר שדה בת תשעה קבין, שהוא שיעור שדה: 
+<b>ובגינה בת חצי קב.</b> שהוא שיעור גינה. ואין הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 5
+
+<b>אגרת בקורת.</b> הכרזה. שעל ידי ההכרזה בני אדם מבקרים בה. ובהא מודה תנא קמא לרבן שמעון בן גמליאל. והלכה כתנא קמא:
+
+Mishnah 6
+
+<b>השניה.</b> שניות לעריות, שהן מדברי סופרים:
+<b>אין להם כתובה.</b> מנה מאתיים. ממאנת, משום דמעצמה יוצאה. שניה, קנסוה רבנן מפני שהיא מרגילתו לנשאה שאינה נפסדת כלום בנשואין שהרי אינה נפסלת בהן וולדה כשר. אילונית, משום דמקח טעות הוא:
+<b>ולא פירות.</b> הפירות שאכל הבעל אין מוציאין ממנו:
+<b>ולא מזונות.</b> כגון אם לותה ואכלה בעודה תחתיו ואחר כך מיאנה, אין הבעל חייב לשלם. אבל חייב במזונותיה בעודה תחתיו. והשניה והאילונית אין להם מזונות בעודן תחתיו, וכל שכן אם לוו ואכלו שאין הבעל חייב לשלם:
+<b>ולא בלאות.</b> שנאבדו ובלו לגמרי. בין מנכסי מלוג בין מנכסי צאן ברזל אין הממאנת יכולה להוציא מיד בעלה. אבל בלאותיה הקיימים נוטלת לעולם, בין הממאנת בין השניה בין האילונית ואפילו זנתה לא הפסידה בלאותיה הקיימים. והשניה אין לה בלאות של נכסי מלוג, אבל בלאות של נכסי צאן ברזל יש לה:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>הנושא את האשה ופסקה עמו.</b> בשטר וקנין, או שאמר לעדים אתם עדי שאני מחייב עצמי לזון את בתה שיש לה מאיש אחר:
+<b>לכשתבוא אצלי.</b> כלומר אם הייתי מקיים את אמה הייתי זנה:
+<b>מוליך לה מזונותיה למקום שאמה שם.</b> דקיי״ל בת אצל אמה בין גדולה בין קטנה כל זמן שהאם רוצה, והבן עד שש שנים אצל אמו וחייב האב לפרנסו והוא אצל אמו אם האם רוצה:
+
+Mishnah 2
+
+<b>בנותיהן ניזונות מנכסים בני חורין.</b> ולא ממשועבדים, שאין מוציאים למזון האשה והבנות מנכסים משועבדים, מפני תיקון העולם, שאין הלקוחות יודעים כמה יעלו המזונות כי היכי דליזהרו להניח להם מקום לגבות:
+<b>והיא ניזונת.</b> אותה הבת:
+<b>שהיא כבעלת חוב.</b> שיש לה עליהן שטר מזונות:
+<b>כל זמן שאת עמי.</b> ולא אם אמות או תמותי או אגרשך:
+
+Mishnah 3
+
+<b>ונותנין לה מדור.</b> וכן כלי תשמיש ועבדים ושפחות שהיתה משתמשת בהם בחיי בעלה. ואם נפל הבית אין חייבים לבנות לה בית אחר, דאת תהא יתבא בביתי תנן. ואפילו רצתה לבנותו מממונה אין שומעין לה:
+<b>אם את אצלנו יש ליך מזונות.</b> שברכת הבית ברובה:
+
+Mishnah 4
+
+<b>כל זמן שהיא בבית אביה.</b> והיורשים נתנו לה מזונותיה שם:
+<b>גובה כתובתה.</b> כשתרצה:
+<b>שתעשה טובה.</b> מנכסי יתומים, נותנת לחם ומלח לשכנותיה כדי כתובתה:
+<b>וחכמים אומרים.</b> לא הוזכרו חמש ועשרים שנה להפסידה כתובתה בשביל הטובה שתעשה מנכסי היתומים אלא לענין המחילה הוזכרו דהואיל ושתקה ולא תבעה כל השנים הללו מחלה, הלכך כל זמן שהיא בבית בעלה אין שתיקתה מחילה שמפני שמכבדים אותה היא בושה לתבוע כתובתה, אבל בבית אביה מששתקה כ״ה שנים מחילה היא:
+<b>מתה יורשיה מזכירין כתובתה.</b> כלומר צריכין לתבוע כתובתה בתוך כ״ה שנה. ודוקא כשנשבעה על כתובתה קודם שמתה הוא דיורשיה יכולים לתבוע כתובתה. אבל אם לא נשבעה על כתובתה, אין יורשיה יורשים מכתובתה כלום, שאין אדם מוריש שבועה לבניו:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>שני דייני גזילות.</b> שהיו גוזרין גזירות על הגזלנים וקונסים עלינן קנסות:
+<b>שני דברים.</b> שאין חכמים מודים לו:
+<b>תשבע בסוף.</b> כשישמעו בו שמת ותבוא לגבות כתובתה, תשבע שלא עיכבה בידה משל בעלה כלום:
+<b>ולא תשבע בתחלה.</b> בשעת גביית מזונות. ורמב״ם פירש, תשבע בסוף, כשיבא בעלה ויכחישנה ויאמר הנחתי לך מזונות, תשבע שלא הניח לה כלום:
+<b>רבן יוחנן בן זכאי אומר.</b> והלכה כמותו. ודוקא אחר שלשה חדשים ליציאת הבעל פוסקין מזונות לאשה אם תבעה מזונות, אבל קודם זמן זה לא, שחזקה אין אדם מניח ביתו ריקן ויוצא:
+
+Mishnah 2
+
+<b>איבד את מעותיו.</b> דאמר, לא אמרתי לך הלויני ואני אפרע. אבל אם הלוה את האשה מעות למזונותיה על מנת שתשלם לו, הוא תובעה והיא תובעת את הבעל וישלם. ואם הבעל טוען הנחתי לה מזונות, והיא אומרת לא הניח ורוצה להוציא ממנו, נשבע הבעל שבועת היסת ונפטר, ויהיו המעות חוב עליה לכשתתאלמן או תתגרש. ובהא מתניתין נמי הלכה כרבן יוחנן בן זכאי:
+
+Mishnah 3
+
+<b>ובנכסים מועטים.</b> שאין בהם פרנסה שנים עשר חודש לזכרים ולנקבות. ורמב״ם פירש, כל שאין בהם לפרנס הבנים והבנות עד שיבגרו הבנות, קרוי נכסים מועטים:
+<b>בשביל שאני זכר הפסדתי.</b> כלומר, בשביל שאני זכר וראוי לירש בנכסים מרובים הפסדתי בנכסים מועטים. ואין הלכה כאדמון:
+
+Mishnah 4
+
+<b>והודה בקנקנים.</b> ריקים בלא שמן. וכגון שטענו חבירו עשרה כדי שמן יש לי אצלך:
+<b>אדמון אומר.</b> יש במשמעות טענה זו שמן וכדים, וכשהודה לו בכדים ריקים הוי הודאה במקצת וחייב שבועה:
+<b>וחכמים אומרים.</b> אין במשמעות טענה זו אלא שמן בלבד שיעור עשרה כדים, וכשהודה לו בכדים ריקים, מה שטענו לא הודה לו ומה שהודה לו לא טענו, ואין כאן הודאה במקצת ממין הטענה ואינו חייב שבועה. והלכה כאדמון:
+
+Mishnah 5
+
+<b>ופשט לו את הרגל.</b> לשון בזיון, כלומר טול טיט ואבק שתחת רגלי. פירוש אחר, תלה אותי ברגלי על העץ, שאין לי מה ליתן לך. ורמב״ם פירש ופשט לו את הרגל, שהלך בדרך מרחוק:
+<b>עד שתלבין ראשה.</b> עד שתזקין. ואין כופין אותו לא לכנוס ולא לפטור:
+<b>אדמון אומר כו׳</b> והלכה כאדמון:
+
+Mishnah 6
+
+<b>העורר על השדה וכו׳</b> ראובן מערער על השדה שביד שמעון ואומר לו, לוי שמכר לך גזלה ממני, והוא חתום על שטר המכירה שכתב לוי לשמעון שמכר לו:
+<b>אדמון אומר יכול הוא שיאמר.</b> מה שלא ערערתי בשעה שלקחת שדה זו מלוי וחתמתי עד בתוך השטר, לפי שלוי אדם חזק וקשה להוציאה מידו ונוח לי שתהא בידך שאוציאנה ממך בדין:
+<b>איבד את זכותו.</b> דהואיל וחתם הודה שאין לו עסק בה. ואין הלכה כאדמון. ודוקא כשחתם בה בעד הוא דפליגי אדמון וחכמים, אבל אם הוא חתום בדיין לקיים את השטר, הכל מודים שלא איבד את זכותו, מפני שיכול לומר לא הייתי יודע מה שכתוב בשטר, שהדיין החותם על ההנפק לקיים את השטר אין צריך שידע מה שכתוב בשטר אלא שיכיר חתימת העדים בלבד:
+
+Mishnah 7
+
+<b>ואבדה דרך שדהו.</b> שהחזיקו בה בעלי השדות שבמצריו:
+<b>ילך לו בקצרה.</b> על כרחם יטול לו דרך לשדהו, אבל יברור לו דרך קצרה שלא ירבה ליטול. ובזמן שד׳ בני אדם מקיפים אותו מד׳ רוחות מודה אדמון לחכמים שכל אחד יכול לומר אייתי ראיה דדרכך גבאי ושקול. ואם אדם אחד הקיפהו מד׳ רוחות מודים חכמים לאדמון דממה נפשך אורחיה גביה הוא. לא נחלקו אלא כשהקיפהו אדם אחד שבא מכח ארבעה בני אדם. אדמון אומר, מצי אמר ליה ממה נפשך אורחי גבך, וחכמים אומרים מצי אמר ליה היאך, אי שתקת שתקת, ואי לא, מהדרנא שטרא למרייהו ולא מצית לאשתעויי דינא בהדייהו. והלכה כחכמים:
+
+Mishnah 8
+
+<b>והלה הוציא שמכר לו את השדה.</b> הלוה הוציא עליו שטר מכירה מאוחרת לשטר ההלואה, ואומר שטרך מזויף או פרוע, שאם הייתי חייב לך לא היית מוכר לי את השדה, שהיה לך לגבות חובך:
+<b>זה היה פקח שמכר לו את השדה.</b> לפי שהיה זה מבריח מטלטליו, ולא היה לו מהיכן ימשכננו על חובו, ועכשיו יטול את הקרקע. ובאתרא דהלוקח יהיב זוזי והדר כתבי שטר מכירה כולי עלמא לא פליגי שהיה למוכר לעכב בחובו המעות שקיבל ולא יכתוב לו השטר, וכיון שכתבו הוכיח שאין לו עליו חוב. כי פליגי, באתרא דכתבי שטרא והדר יהיב הלוקח זוזי, אדמון סבר, איבעי ליה לממסר מודעה איני מוכר לו אלא כדי שאוכל למשכנו. וחכ״א האי דלא מסר מודעא כי ירא שמא ישמע הדבר וימנע מלקנות את השדה. והלכה כחכמים:
+
+Mishnah 9
+
+<b>וחכמים אומרים זה גובה שטר חובו.</b> והלכה כחכמים:
+
+Mishnah 10
+
+<b>שלש ארצות, לנשואין.</b> שאם נשא אשה באחת מהן אינו יכול לכופה לצאת אחריו מארץ אל ארץ:
+<b>כרך.</b> גדול מעיר. והוא מקום שווקים, ומכל סביביו באין שם לסחורה וכל דבר מצוי בו:
+<b>אבל לא מעיר לכרך.</b> שישיבת הכרכין קשה, מפני שהכל מתיישבים שם ודוחקים ומקרבים הבתים זו לזו ואין שם אויר:
+<b>ולא מכרך לעיר.</b> דבכרך שכיחי כל מילי, בעיר לא שכיחי כל מילי: 
+<b>מפני שהנוה היפה בודק.</b> את הגוף ומחליאו, ששינוי וסת אפילו לטובה תחלת חולי מעים. והלכה כרבן שמעון בן גמליאל. ואם איש מארץ הגליל נשא אשה בארץ יהודה או איפכא, כופין אותה לצאת עמו, שעל מנת כן נשאה. ובכל מקום מוציאים מעיר שרובה עובדי כוכבים לעיר שרובה ישראל, אבל לא מעיר שרובה ישראל לעיר שרובה עובדי כוכבים:
+
+Mishnah 11
+
+<b>הכל מעלין.</b> את כל בני ביתו אדם כופה לעלות עמו לירושלים, ואפילו אם קנה עבד עברי ילך העבד אחריו על כרחו, ואפילו מנוה היפה לנוה הרע, ואפילו מעיר שרובה ישראל לעיר שרובה עובדי כוכבים:
+<b>ואין הכל מוציאין.</b> ואין מוציאין שום אדם:
+<b>אחד האנשים ואחד הנשים.</b> אם הוא אומר לעלות והיא אומרת שלא לעלות, תצא בלא כתובה. ואם היא אומרת לעלות והוא אומר שלא לעלות, יוציא ויתן כתובה:
+<b>קפוטקיא.</b> היא כפתור. וקורין לה בערבי דמא״ת. ומעותיה גדולות ושוקלות יותר משל ארץ ישראל. ומשום דכתובת אשה מדברי סופרים, הקלו בה לפרוע אותה בפחות שבמעות. ורבן שמעון בן גמליאל סבר כתובה דאורייתא, ומשום הכי אזיל בה לחומרא. ולית הלכתא כוותיה:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Kiddushin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Kiddushin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt
new file mode 100644
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--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Kiddushin/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt	
@@ -0,0 +1,339 @@
+Bartenura on Mishnah Kiddushin
+ברטנורא על משנה קידושין
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Kiddushin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+האשה נקנית – since a woman is not betrothed other than with her knowledge, it [the Mishnah] teaches, “a woman is acquired” and it does not teach, “the man purchases. And since the first part [of the Mishnah] teaches, “a woman is acquired,” the end [of the Mishnah] teaches, the widow of a brother who died without issue (i.e, “yevamah”), and even though the widow of a brother who died without issue is acquired by the brother of her deceased husband whether of her own knowledge or without her knowledge.
+נקנית בכסף – We learn/derive [through an analogy – Gezarah Shavah – of the words] קיחה קיחה from the field of Ephron. It is written here (Deuteronomy 24:1): “A man takes a wife [and possesses her],” and it is written there (Genesis 23:13): “Let me pay the price of the land; accept it from me, [that I may bury my dead there].”
+בשטר – such if he wrote it [his betrothal] on blank paper/parchment or on earthenware, and even though it does not have the value of a Perutah/penny [the words]: “your daughter is betrothed/[literally: sanctified] to me; [or] your daughter is betrothed to me; or your daughter is my wife in matrimony” and he gave it to her before witnesses, as we derive it as it is written (Deuteronomy 24:2): “she leaves [his household] and becomes [the wife of another man].” Just as leaving is with a document, as it is written (Deuteronomy 24:1): “he writes her a bill of divorcement,” so her become the wife [of another man] is with a document.
+ובביאה – He comes upon her [sexually] in front of witnesses for the purposes of betrothal/sanctification, as it is written (Deuteronomy 24:1): “A man takes a wife and possesses her,” and even though one does not have explicit “betrothal/sanctification” in the Torah greater than sanctification through coition (sexual connection), the Sages state that he who sanctifies [i.e., acquires his wife] through coition, we flog him as a punishment for disobedience (which is left to the discretion of the court) in order that Israelite men would not be promiscuous/lawless.
+בפרוטה – which is one-half a barley of silver
+היבמה נקנית – to be the wife of her deceased husband’s brother in all matters through coition, but [through] money [or] document are not effective for her from the Torah, but the Rabbis are those who decreed that word-of-mouth by the deceased husband’s brother makes her ineligible [to marry] the rest of the brothers, but not to exempt her from the ceremony of removing the shoe of her dead husband’s brother (Deuteronomy 25:5-11), nor to become defiled to her.
+
+Mishnah 2
+
+עבד עברי נקנה בכסף – as it is written: (Leviticus 25:51): “the price of his sale [shall be applied to the number of years, as though it were for a term as a hired laborer under the other’s authority],” which teaches that he is acquired through money.
+ובשטר – as it says concerning the Hebrew bondwoman (Exodus 21:10): “If he marries another, [he must not withhold from this one her food, her clothing, or her conjugal rights],” the Biblical text makes a comparison to “another;” just as “another” [is acquired] by a document, so too the Hebrew bondwoman is acquired] by a document, and the [law concerning the] Hebrew slave is learned from the Hebrew bondwoman as it is written (Deuteronomy 15:12): “If a fellow Hebrew, man or woman [is sold to you, he shall serve you six years, and in the seventh year you shall set him free],” the Bible compares the Hebrew man to the Hebrew woman.
+בשנים – at the end of six years, he shall go free, even if the year of release is was amidst the six years, he serves, as it written (Exodus 21:2): “he shall serve six years; [in the seventh he shall go free, without payment].” Sometimes he works in the seventh year.
+וביובל – If [during the period of servitude] the Jubilee year comes in contact with [this period] he [i.e., the master] frees him [i.e., the slave].
+ובגרעון כסף – as it is written with the Hebrew bondwoman (Exodus 21:8): “[…who designated her for himself,] he must let her be redeemed…”; there is a comparison made between the male Israelite slave and the female Israelite bondwoman – if his master purchased him for six Maneh and he is destined to leave [his control] at the end of six [years], it is determined that he purchases every year [of service] for a Maneh, and when he comes to redeem himself, his master deducts from his redemption price the value of the years of service that he performed.
+יתירה עליו אמה – that she purchases herself with all of these signs of [feminine] adulthood, as we derive from (Exodus 21:11), “she shall go free,” they use the additional word [of] “going free” for the purpose of widening the scope of the law, that she goes free with [the appearance] of signs [of female adulthood].
+ובמיתת האדון – as it is written (Exodus 21:5): “he shall then remain his slave for life.” To him, but not to his son. But if he [i.e., the slave] is sold and the master dies during the six years, he serves the son, as it says, (Exodus 21:2): “he shall serve six years,” whether to him or to his son. And specifically for a son who serves all six [years] if the master dies, but for a daughter or a brother or others who inherit, he does not serve, as it is written (Deuteronomy 15:12): “[If a fellow Hebrew, man or woman, is sold to you,] he shall serve you six years, [and in the seventh year you shall set him free,” to you, but not to those who inherit. And the Hebrew bondwoman acquires herself with the death of the master like the bondsman who has his ear bored through, as it is written concerning the bondsman who has his ear bored through (Deuteronomy 15:17): “Do the same with your female slave.”
+
+Mishnah 3
+
+עבד כנעני נקנה בכסף ובשטר ובחזקה – As it is written (Leviticus 25:46): “You may keep them as a possession for your children [after you], for them to inherit as property…,” they (i.e., the Rabbis) made an analogy [on a principle common to both between] עבדים /servants to קרקעות/property. Just as property is acquired by money, document and/or claim based upon undisturbed possession [during a legally fixed period], so also, a Canaanite slave is acquired by money, document and undisturbed possession. And the undisturbed possession of the [Canaanite] slave, such as that he unloosed the shoe for his master, or he helped him put on his shoe, or carried his utensils after his master to the bath house, or undressed him, or washed him, or anointed him, dragged [his possessions], or dressed him, or lifted him up or the master lifted up the slave, he has acquired him.
+בכסף על ידי אחרים – and they will give it (i.e., the money) to the Master in order that this one (i.e., the Canaanite slave) will be a free person, but he himself cannot receive from them, and even on the condition that the Master does not have control over him, since he holds that there is no acquisition for the slave in any side without his Master [being involved].
+ובשטר ע"י עצמו – For he holds that is obligatory for the slave that he leave from under the hands of his master to freedom, for if the slave is of a Kohen, this disqualifies him from eating the Priest’s due, and if the slave is of an Israelite, it prohibits him from [marrying] a slave/handmaid; and because of this it is said that he does not go out to freedom with a document from/by others, but only by himself, and because it is an liability for him, we do not act on behalf of a person to the latter’s disadvantage other than in his presence (see Mishnah, Tractate Eruvin, Chapter 7, Mishnah 11). And [through] money, which is via others, is different, for the acceptance by the master causes him to be liberated on his own, and these others cannot act on behalf of a person to the latter’s disadvantage, other than through the acceptance of the master, for the master is not made into his agent, but rather, for the needs of himself, and who transfers [possession] on his own.
+וחכ"א בכסף ע"י עצמו – for they hold that there is acquisition for the slave without his master; therefore, he acquires himself through money, even through himself, and all the more so, through others.
+ובשטר ע"י אחרים – as they hold that it is a benefit to the slave that he would go out from under the hand of his master to freedom, and we do something for another’s benefit in his absence. And the Halakha is according to the Sages. But the Canaanite slave acquires his [freedom] if his master blinded his eye or caused him to lose a tooth or mutilated from him one of twenty-four heads of limbs, which are [the tops] of the fingers of the hand, and digits of the feet, and the tops of the ears, the head of the nose, and head of the male genitals, and the tops of a woman’s breasts, and that which is not considered in our Mishnah to be included in those things that the slave acquires himself, because one who goes free through the tops of his limbs requires a document of manumission from his master, that is, that he acquires himself through a document.
+ובלבד שיהא הכסף משל אחרים – for a slave has nothing, for even what he finds and/or receives as a gift – everything belongs to his master. And if he came to be redeemed by himself, the monies must come from others who would give it him on the condition that his master has no control over him.
+
+Mishnah 4
+
+במסירה – the owners transfer it to the purchaser by a bit or by its hair.
+בהגבהה – but not by taking possession by drawing towards one’s self the object to be acquired
+נקנית במשיכה – and even though that it is possible [to be acquired] by lifting, nevertheless, it is acquired by “pulling” (i.e., drawing towards oneself the object to be acquired), because it clutches [the ground], for she becomes strong with her nails by grasping through the ground. And the Halakhic decision is that whether [we are speaking of] a small animal or a large animal, it is acquired by “pulling” and all the more so by lifting up, for “pulling” acquires in a market-stand/alley adjoining an open place to which merchants retire to transact business, which is the corner of the public domain, or in the courtyard of both of them (i.e., the seller and the purchaser). But “pulling” purchases in the public domain or in a courtyard that does not [belong] to them both. And “lifting” acquires in any place. And all that it is customary [to acquire] through “lifting” is not acquired other than through lifting. And Something that is acquired by transferring is not acquired by pulling. And similarly, a thing that is acquired by “pulling” is not acquired by transferring.
+
+Mishnah 5
+
+נכסים שיש להם אחריות – that is landed property, that the person who lends his fellow relies upon them that they are enduring and standing. And the explanation of the word אחריות/property which may be resorted to in case of non-payment is “return” – that the lender can return to them and forcibly seize the mortgaged property [that had been sold] if he would not find anything with borrower [upon his non-payment of the loan].
+נקנין בכסף – as it is written (Jeremiah 32:44): “Fields shall be purchased [and deeds written and sealed...],” and these words [apply] in a place where it is not customary to write a document, but in a place where it is customary to write a document, he does not acquire it until he writes a document.
+בשטר – that he writes on paper/parchment or on earthenware, that it is enough that is given to you or it is enough that is purchased by you, and he transfers it to the purchaser. And specifically, when it is a gift, land is purchased by a document. But in a sale, [it is not transferred] until he gives him the money, unless he sells his field because of its poor [quality], and in this, it is sold by a document alone. And from where do we learn that land is acquired by a document? It is written (Jeremiah 32:44): “[Fields shall be purchased,] and deeds written and sealed, [and witnesses called in the land of Benjamin and in the environs of Jerusalem, in the towns of Judah…].”
+ובחזקה – such as that he dug a bit into the ground, or locked or fenced in or made a slight breach in the presence of the seller. But if it was not in his presence, he must say to him: “Go, take possession and acquire.” And from where do we learn that property is acquired by a claim based upon a presumption of undisturbed possession until evidence of a change is produced? As it is written (Deuteronomy 11:31): “…when you have occupied it and are settled in it.” How does one occupy it? Through settling it.
+ושאין להם אחריות אין נקנין אלא במשיכה – As it is written (Leviticus 25:14): “[When you sell property to your neighbor,] or buy any from your neighbor, [you shall not wrong one another].” A thing which is possible to give him from hand to hand is not acquired other than by giving [it] from hand to hand.
+נקנין עם נכסים כו' – If he sold movables with the land, since the purchaser bought the land in one of these three [forms] of acquisition, the movables are purchased with it, and he (i.e., the seller) should say to him: “acquire these subsidiary to the property, and we derive this from a Biblical verse, as it is written in Chronicles (II Chronicles 21:3): “Their father gave them many gifts of silver, gold and [other] presents, as well as fortified towns [in Judah…..].”
+וזוקקין – these properties which cannot be resorted to (i.e., movable properties), with property from which debts may eventually be collected (i.e., landed property). And even though no oath is imposed on these properties, where they claimed movables and landed property and mandated an oath on the movables, the movables obligate an oath on the landed properties through an oath of implication (i.e., the rule permitting the court to insert in an oath an affirmation to which the person concerned could not have been compelled directly). And we learned the oath of implication from the woman suspected of having committed adultery, as it is written (Numbers 5:22): “And the woman shall say, ‘Amen, Amen,’” “Amen” from this man, “Amen” from another man,” “Amen” that she did not act foolishly while she was betrothed; “Amen” that she did not act foolishly while married, a widow waiting for the יבם/the dead husband’s brother to marry or reject her and the case of a woman conduced to one’s house to consummate the marriage.
+
+Mishnah 6
+
+כל הנעשה דמים באחר – The Gemara explains (Kiddushin 28a-b): whatever is assessed as an equivalent (i.e., an exchange is meant and not a sale for cash), [for] anything – if one comes to give him money for another thing, must assess its value, that is, all the movables except for coins.
+כיון שזכה זה – that is to say, once the first [person] pulls, the second is obligated for an exchange (I.e., a form of possession by handing to the purchaser an object as a symbolical substitute), in every place that they are, and if they died or lost it, and even though he had not pulled, since through the pulling by the seller of the scarf or the object, the object is acquired by the purchaser in whatever place he is in. And even though the object that they are purchasing is not worth at least a penny, and as long as it is not a coin or produce, with these – we do not acquire through them. And all things are acquired by exchange – movables, slaves and property, except for coinage which is not acquired through exchange, since the minds of people are [focused] on the form of the coin and not on its substance. For its form is likely to become nullified. Therefore, if a person purchased a coin without weight or without number, and said: “these are in exchange for a certain field,” or a certain slave, or a certain object, since this one pulled it, the other is liable in its exchange, for he has revealed his thought that he is not strict about its form since he didn’t weigh it or count it. For there is no way that the acquisition of the coin will take effect where it is lacking in his eyes, other than to acquire it along with land.
+רשות הגבוה בכסף – the treasurer who gave monies for the animal for the needs of the Temple treasury, even if it is at the end of the world, he has acquired it. But regarding a commoner who cannot acquire other than through claim based upon undisturbed possession, that is until he pulls it. And if the commoner gave money for the object, as long as he didn’t pull the object, he did not acquire it, and the seller can return the monies if he retracts from the sale of the object, and he accepts upon himself [the curse] of “he who punished” ( see Mishnah Bava Metzia, Chapter 4, Mishnah 2) (for not standing by his word). But if the purchaser pulled the object, even though he had not given the monies that he had stipulated, neither party of them can retract. And if he did not give the monies and did not pull the object, but rather, were pardoned on the sale in the presence of witnesses and he (i.e., the purchaser) was reconciled that her would purchase it for such-and-such an amount, and his fellow was reconciled to sell it for such-and-such an amount, even if he said: “you are my witnesses,” there is nothing in those words, and even [the curse] “he who punished” (for not standing by his word) is not here.
+אמירתו לגבוה כמסירתו להדיוט – He who says: “This bull is for a burnt-offering” or “this house is devoted to the Temple treasury, even if it is at the end of the world, he has acquired it. And the common person does not acquire until he pulls the animal’ and takes hold of the house.
+
+Mishnah 7
+
+כל מצות הבן על האב – All commandments of the son which lie upon the father to do for his son. And they are six things: to circumcise him, to redeem him if he is a first-born, to teach him Torah, to teach him a trade/craft, to marry him off to a woman and to have his son taught swimming (Kiddushin 30b).
+אנשים חייבים – The father is obligated in these commandments regarding his son, but the mother is exempt.
+וכל מצות הבן – that lie upon the son to do for his father, which are fear and honor: fear – he should not sit in his place nor contradict his words, nor tip the scales against him; honor: feeds him and provides him drink, dresses and covers him, brings him in and takes him out.
+אחד אנשים ואחד נשים חייבים – [both] daughters and sons are obligated [for this].
+וכל מצות עשה שהזמן גרמה – that the time carried with it for the commandment that would come, such as Shofar, Sukkah, Lulav and Tzizit (ritual fringes)
+שלא הזמן גרמה – such as Mezuzah, making a railing around the house (Deuteronomy 22:8), a lost object, and sending forth the mother-bird. And these two general principles are not exact/specific: As we hold: we don’t learn from general principles, even in a place where it says regarding them, “except for.” For the [eating of] Matzah on the night of Passover, rejoicing on the festivals and Hakhel (gathering together in Jerusalem – see Deuteronomy 31:12 on the holiday of Sukkot), they are all positive time-bound commandments but women are obligated [in them]. But the [commandments of] Torah study, being fruitful and multiplying, and the redemption of the [first-born] son, which are positive commandments which are not time-bound, and women are exempt [from them]. But the final principle of “all negative commandments, both men and women are obligated, except for [the commandments of] “you shall not round off [the side-growth on your head]” (Leviticus 19:27), nor “destroy the side-growth of your beard” (ibid.,) nor defile yourself to the dead (Leviticus 21:1). This general principle is exact, and we derive it as it is written (Numbers 5:6): “[Speak to the Israelites:] When a man or a woman commits any wrong towards a fellow man…” The Bible compares a woman to a man in all the punishments that are in the Torah.
+חוץ מבל תקיף ובל תשחית – As it is written (Leviticus 19:27): “You shall not round off the side-growth on your head or destroy the side-growth of your beard.” That which is [forbidden] in destruction, it is [forbidden] in rounding-off. And these women, since they are not [involved] in destruction [of the side-growths of the beard] are also not [involved] in “rounding off” [the side-growth on your head]. And from where do we learn that they are not [commanded] in “destroying” [the side growth of the beard]? As it is written, “the side-growth of your beard.” And it is not written, “the side-growth of your beards.” What is “your beard?” Your beard, but not the beard of your wife.
+ובל תטמא למתים – as it is written (Leviticus 21:1): “The LORD said to Moses:] Speak to the priests, the sons of Aaron….” [which means] the sons of Aaron, but not the daughters of Aaron.
+
+Mishnah 8
+
+הסמיכות והתנופות – And a woman does not wave it or bring the meal offering close in the southwest corner as per the law if she is female Kohen, and she does not take a handful of meal offering, nor does she offer incense nor does she pinch the bird’s neck with her finger nail nor does she receive the blood in the bowl out of which sprinkling is done nor does she sprinkle the blood.
+חוץ מסוטה ונזירה שהן מניפות – their meal offerings are by themselves, as their meal-offerings require waving by its owners.
+
+Mishnah 9
+
+כל מצוה שאינה תלויה בארץ – Every commandment which is for the requirements of the body is called, ‘which is not tied to the land [of Israel],” and that which is for the requirement of the land [of Israel], is called, “which is tied to the land [of Israel].”
+חוץ מן הערלה – which applies outside the Land [of Israel], a usage dating from Moses as delivered from Sinai (i.e., a traditional law, or traditional interpretation of a written law). But mixed seats in the vineyard outside of the Land [of Israel] (see Mishnah Kilyaim, Chapter 8, Mishnah 1) are Rabbinic, and it is permitted to sow mixed seeds outside the Land of Israel.
+ר' אליעזר אומר: אף החדש – It is prohibited outside the Land of Israel from the Torah, even though it is an obligation of the land, as it states (Leviticus 23:21): “in all your settlements [throughout the ages].” In every place where you dwell. And the Halakah is according to Rabbi Eliezer.ו
+
+Mishnah 10
+
+כל העושה מצוה אחת – greater than his merits, so that his merits would be greater than his sins.
+מטיבין לו ומאריכין את ימיו – for the world to come.
+ונוחל את הארץ – the land of the living.
+וכל שאינו עושה מצוה אחת – for his sins were greater than his merits and he doesn’t do one Mitzvah so that half [of his deeds] would be meritorious and half for liability, but his sins remained greater.
+ולא בדרך ארץ – that his dealings with others would not be joyous.
+אינו מן הישוב – that are inappropriate for the public welfare, for their dwelling is like those who dwell with the insolent (see Psalms 1:1) and they are invalid to give testimony.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+האיש מקדש בו ובשלוחו – at first by him and afterwards with his agent, for it is a greater Mitzvah by him than with his agent, for when he engages himself in the Mitzvah, he receives greater reward. And we derive [the concept] that the agent of a person is [considered] like that person (see also Mishnah Berakhot, Chapter 5, Mishnah 5) from a Biblical verse, as it is written (Exodus 12:6): “and all the assembled congregation of the Israelites shall slaughter it [at twilight],” for does the entire people of Israel slaughter the Passover [sacrifice]? But from here [we derive the concept] that the agent of a person is like that person.
+האיש מקדש בת בתו כשהיא נערה – and all the more so when she is a minor. And the fact that the Mishnah took [the terminology] “a girl between the ages of twelve and twelve-and-one-half years of age” is the custom which comes to teach us that it is forbidden for a man to betroth his daughter when she is a minor until she grows [to adulthood] and says that I want [to be with] so-and-so.
+ואם לאו, אינה מקודשת – for since he [i.e., the prospective husband] said, be betrothed to me, be betrothed to me, each one is [considered] betrothal on their own.
+עד שיהא באחת מהן שוה פרוטה – this one of them is not established other with the concluding one of them, for if he said to her, “be betrothed to me with this, with that and with the other” and she would consume one at a time, all that she has consumed would be like a loan regarding her, and when she reaches the final one, the betrothal is completed; if it has [the value of] the equivalent of a Perutah/penny, he would betroth with a loan and a Perutah, and we establish that he who betroths with a loan and a Perutah, her mind is on the Perutah and she is betrothed; but if the last [item] is not worth a Perutah, even though that what came before is worth the equivalent of a Perutah, when we arrive at the conclusion of the betrothal, it is a betrothal through a loan, and one who [tries to] betroths through a loan, [the woman] is not betrothed.
+
+Mishnah 2
+
+של זהב ונמצא של כסף כו' – There are different people who prefer only that or that.
+רבי שמעון אומר: אם הטעה לשבח, הרי זו מקודשת – Rabbi Shimon does not dispute other on [the question] of financial increase; for in and of itself, if it is of the same value, it would be fine for him. But regarding the increase in value of genealogies, such as “if he is a Levite, and it was found that he is a Kohen, Rabbi Shimon would admit that even if he had been deceived or he deceased her, even for something better, she is not betrothed, for his betterment is not pleasant for her since he exalts himself over her. And the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+שפחה גודלת – who plaits women’s hair. Another explanation: someone who is talkative and a master of language, as it states (Ezekiel 35:13): “And you spoke arrogantly against Me [and multiplied your words against Me: I have heard it].”
+אע"פ שאמרה בלבי היה להתקדש כו' – that words that are in the heart are not words.
+
+Mishnah 4
+
+הלך וקדשה במקום אחר – He is showing him [i.e., the agent] the place, and this is not a condition.
+
+Mishnah 5
+
+תצא שלא בכתובה – for he said that it is impossible for me with a woman who takes vows. But a Jewish bill of divorce is required from doubt, since he did not specify, perhaps his mind was on a woman who takes vows.
+הפוסלים בכהנים – It is explained in Tractate Ketubot (Chapter 7, Mishnah 7).
+
+Mishnah 6
+
+סבלונות – presents that the groom generally sends to his betrothed.
+אינה מקודשת – and we don’t say that he knew that his [act of] betrothal was not a betrothal and that he determined to send her presents of betrothal for the purpose of betrothal, but we say that because of the first betrothal, he sent [them].
+וכן קטן שקידש – and he sent presents of betrothal when he became an adult
+
+Mishnah 7
+
+אינן מקודשות – as it says in Scripture (Leviticus 18:18): “Do not marry a woman as a rival to her sister [and uncover her nakedness in the other’s lifetime].” At the time when they became rivals/associate wives to each other you have no legal marriage, even with one of them. And the same law applies to all the cases of consanguinity (i.e., where a man and woman are forbidden to each other) where they have [the punishment of] Divine extirpation, for the betrothal does not take effect.
+ושלהן היתה – We understand from our Mishnah that a person who betroths with stolen goods, and even with her stolen goods is not betrothed. And we do not say that when he received it, it took effect, for since it is taught that “it was theirs and it was Seventh-year produce,” that because it was of the Seventh year and the produce was ownerless, because of that, the women are betrothed, but sisters cannot be betrothed [to one man], but if it (i.e., the produce) was not of the Seventh-year, for it was [in reality] theirs (i.e., belonging to the sisters), betrothal does not take effect with any one of them. But especially when one betroths with stolen [produce] prior to despair [of the original owner of getting it back], we say that it is not a betrothal, but when one betroths with stolen [produce] after [the original owner] despairs [of getting it back], his betrothal is a betrothal. And we understand also that one who betroths with Seventh-year produce is betrothed. And we don’t say that they are not his monies to take possession of them, but rather, since he took possession of them, it is his money for all matters. And we also understand that a woman can become an agent for her fellow [female], and even in a case where she becomes her rival. And even though that in all testimony where a woman is fit to, the rival is not fit for it. But her agency, however, since it was done, it was done. For here in these betrothals, they are made rivals one to the other when she accepts it, for it is taught that sisters cannot become betrothed [to the same man], but women who are strangers (i.e., not related) may be betrothed [together]. And our Mishnah is reconciled in the Gemara (Kiddushin 52a) according to this Halakha, that a person who betroths a woman and her daughter or [betroths] a woman and her sister, both (i.e., woman and daughter AND woman and her sister) are viewed as one, and they are not betrothed. For one was [regarding] a woman and her daughter and one was [regarding] a woman and her sister, such as the case where he said to both of them: “One of you is betrothed to me,” but he did not explicate to which of them he is betrothing, and one of them accepted the betrothal/Kiddushin on behalf of her [female] partner (i.e., either her sister or her daughter), or both of them accepted the Kiddushin/betrothal as one, betrothed, but both of them require a Jewish bill of divorce. And if he said: “[to the one] who is appropriate for me for engage in sexual relations is betrothed to me,” they are not betrothed, for each one of them (i.e., these pairs of women – woman and sister; woman and daughter) there is [the question] of doubting her [on account of] the sister and of his wife, and none of them are appropriate for sexual relations. And there is also the story (spelled out in our Mishnah) and among them, two are sisters and one [man] collected a basked containing chosen fruits and said to the one appropriate for sexual relations, “become betrothed to me.” But the Sages said, that sisters may not become betrothed [to one man], but strangers who were worthy for sexual relationships can be betrothed. But if one [man] said: “All of you are betrothed to me,” not a single one of them are betrothed to him, for just as sisters cannot become betrothed [together to the same man], so all the others cannot betrothed to him, since he said, “all of you.”
+
+Mishnah 8
+
+המקדש בחלקו – [the portion] that he divided with his brothers who are Kohanim.
+אינה מקודשת – because the Kohanim became worthy from the table of “On-High” (i.e., God), and Scripture states (Numbers 18:9): “This shall be yours from the most holy sacrifices: the gifts….” Just as fire you cannot use other than for eating, so too, these gifts you shall not use them other then for eating. And regarding tithes, it is written that they are for God, and it shall remain in his status.
+רבי יהודה אומר מזיד קידש – Second Tithe, for it goes out to become non-sacred produce through redemption, and it was removed to non-sacred produce via this sanctification (i.e., betrothal). And Rabbi Meir there is no path of redemption in this manner.
+ובהקדש – of keeping the Temple in repair.
+מדיד קידש – for since he new that it was dedicated to the Temple and he removed it to non-sacred status on purpose, his holiness became profaned.
+ובשוגג – that he did not know that it was dedicated Temple property and he did not like it that dedicated Temple property would become profaned by his hand, his holiness was not profaned, and she is not betrothed. But Rabbi Yehuda held the opposite, and the Halakha is according to Rabbi Meir in tithing, and according to Rabbi Yehuda as regarding objects dedicated to the Temple worship.
+
+Mishnah 9
+
+המקדש בערלה וכו' אינה מקודשת – since all of them are forbidden to derive benefit [from them]. The fruit of trees from the first three years, as it is written (Leviticus 19:23): “[Three years it shall be forbidden to you,] not to be eaten,” both the prohibition of eating and the prohibition of deriving benefit by implication.
+ובכלאי הכרם – as it is written (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed,] else the crop [from the seed you have sown – and the yield of the vineyard may not be used],” lest it be burned by fire.
+ובשור הנסקל – as it is written concerning it (Exodus 21:26): “[When an ox gores a man or a woman to death, that ox shall be stoned] and its flesh shall not be eaten….”
+ובעגלה ערופה – as it is written about it “absolve” like with things dedicated to the Temple (Kiddushin 57a) as it states (Deuteronomy 21:8): “Absolve [O LORD, Your people Israel whom You redeemed, and do not let guilt for the blood of the innocent remain among Your people Israel] and they will be absolved of bloodguilt.”
+בציפורי מצורע – As is taught in a Baraita (Kiddushin 57a – the School of Rabbi Yishmael): It is stated: an offering which makes it fit [for admission to the Temple or eating sacred food] and an offering which procures atonement are mentioned within [the Temple]; the guilt offering of the leper which qualifies him to eat sacred food, and his sin offering which atones, both of them are offered inside [the Temple]. And it is stated: an offering which makes him fit and atones outside, also qualifies him; the birds of the leper that qualify him to come into the camp [of Israel], and which atone; the heifer whose neck is broken – where it says concerning it “and they will be absolved of bloodguilt” (Deuteronomy 21:8), and both of them are performed outside of the Temple court. Just as it qualifies him and atones for him which is mentioned – inside the Temple, which are the guilt offering and sin-offering of the leper, that which qualifies him is like that which atones, for both of them are sacred things and it is prohibited to derive any benefit from them, so also that which qualifies him and atones for him outside, which are the birds of the leper and the heifer whose neck is broken, qualifies for him as it atones for him are also prohibited to derive benefit [from them]. And from when are the birds of the leper prohibited to derive benefit? From the time of their slaughter, and the slaughtered bird alone is prohibited to benefit from it; but the heifer whose neck is to be broken – its being brought down to an ever-flowing wadi, prohibit it [to derive benefit from it].
+ובשער הנזיר – As Scripture states (Numbers 6:5): “[Throughout the term of his vow as nazirite, no razor shall touch his head;] it shall remain consecrated [until the completion of his term as nazirite of the LORD,] the hair of his head being left to grow untrimmed.” The growth of the untrimmed hair of his head makes it holy.
+ופטר חמור – It is stated concerning him (i.e., the firstling ass) (Exodus 13:13): “[But every firstling ass you shall redeem with a sheep; if you do not redeem it] you must break its neck….” And it is stated concerning the heifer whose neck is to be broken (Deuteronomy 21:4): “There, in the wadi, they shall break the heifer’s neck. Just as the heifer whose neck is broken is prohibited to derive benefit from it, so also one may not derive benefit from the firstling ass, and it is not permitted to derive benefit from the heifer other an after its neck is broken.
+ובבשר בחלב – it is stated three times [in the Torah: (Exodus 23:19; Exodus 34:26 and Deuteronomy 14:21): “You shall not boil a kid in its mother’s milk,” One of them prohibits eating and one prohibits deriving benefit and one of them prohibits cooking.
+ובחולין שנשחטו בעזרה – as it is written (Deuteronomy 12:21): “[If the place where the LORD has chosen to establish His name] is too far from you, you may slaughter [any of the cattle or sheep that LORD gives you…].”If the Place is distant from you, you may slaughter, but you may not slaughter if the Place is close to you. It is possible that you may not eat it, but rather cast it to dogs, as we learn (Exodus 22:30): “[You shall be holy people to Me: you must not eat flesh torn by beasts in the field;] you shall cast it to the dogs.” That (i.e., flesh torn by beasts in the field) you shall cast to the dogs, but not non-sacred animals that were slaughtered in the Temple court.
+מכרן וקדש בדמיהן מקודשת – for you may not have anything that stamps its purchase price [with its own sacred character] that will be like it other than idolatry and Seventh-year produce. Idolatry – as it states (Deuteronomy 7:26): “[You must not bring an abhorrent thing into your house,] or you will be proscribed like it; [you must reject it as abominable and abhorrent, for it is proscribed].” Everything from which you derive benefit, it becomes like it. And [concerning] Seventh-year produce, where it says (Leviticus 25:12): “[For it is a jubilee.] It shall be holy to you; [you may only eat the growth direct from the field.]” It stamps its purchase price like something dedicated to the Temple. And Idolatry and Seventh-year produce are two verses that come with the same teaching, and all cases which have two verses that come with the same teaching, we don’t learn anything from them.
+
+Mishnah 10
+
+המקדש בתרומות – The Great Terumah (i.e., the two-percent that every Israelite gives to a Kohen) and the “tithe-of-the tithe” (i.e., the one-tenth of the tenth that the Levite receives from an Israelite that goes to a Kohen).
+ובמעשרות – First Tithe and the Poor Tithe.
+ומתנות – the shoulder, the cheeks and the stomach (see Deuteronomy 18:3).
+ובמי חטאת – and with the water of the ashes of a sin-offering, and they are suitable to be sold to the impure to take from the reward for bringing them to the Temple place and the reward for drawing water for the altar. But the reward for sprinkling and the reward for Kiddush, which is giving the ashes in water, is forbidden.
+ואפילו ישראל – this is how it should be understood: And even an Israelite to whom fell Terumot and gifs from the house of his mother’s father who is a Kohen, for he was found worthy of them and he is able to sell them to Kohanim, and if he betrothed a woman with them, she is betrothed. And even if Terumot did not fall to him, but rather eatables forbidden pending the separation of sacred gifts, which had not yet been dedicated, for since, the Kohen inherits them, he stands to raise them and these Terumot are his. And this Israelite who inherited them also can separate from them the Terumah and it is his, and he can sell them to Kohanim, for the gifts that had not been dedicated are like those that had been dedicated.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+האומר לחבירו צא וקדש לי אשה פלונית וקדשה לעצמו – We say in the Gemara (Kiddushin 58b) what is "והלך" /”and he went ? That he went with deception, and for that reason, the Mishnah teaches: “He who says to his friend” and it doesn’t teach: “He who says to his agent,” to teach us that even though he had not made him his agent from the outset to this, but said to him: “Betroth to me a specific woman,” if he betrothed him to himself, , we call him that he went with reception and that he was a deceiver.
+ובא אחר וקדשה בתוך ל' יום מקודשת לשני – and he can consummate a marriage by conducting a woman to his home, even within these thirty days.
+מקודשת – and she requires a Jewish bill of divorce from both of them.
+בת כהן לישראל – if this woman is the daughter of a Kohen, that became betrothed after thirty days, all thirty days, she may consume the Priest’s sacred gifts, for she was not invalidated from eating Terumah of her father’s house. But if she is the daughter of an Israelite [who is betrothed] to a Kohen, she does not eat Terumah, for she is not yet the wife of a Kohen.
+
+Mishnah 2
+
+הרי את מקודשת לי – with this Perutah/penny on the condition that I will give you two hundred Zuz.
+ויתן – and when he gives it [to her], she is betrothed retroactively, but all who say, on condition is treated like one who says, “from now.”
+הרי זו מקודשת ויש לו – if there witnesses that he has it (i.e., the money), and if it is not known that he has it, she is doubtfully betrothed, lest he has it, but that he intends to upset her.
+ןאם הראה על השלחן – for he was a money-changer and he showed her money on the table that was not his, and she is not betrothed.
+
+Mishnah 3
+
+בית כור – an appropriate place to seed a Kor, which is thirty Seah..
+ויש לו – If there are witnesses that he has it, she is certainly betrothed, but if it is not known that he has it, she is doubtfully betrothed. And we don’t say that monies that people make is what they hide, for we fear lest he have it and he has the intention to upset her. But land we don’t suspect that perhaps he has it, for if there is that he has land, it has a voice.
+ואם הראה בבקעה – that it is not his, and even though that he set it down for a tenant who will pay a fixed rent payable in kind or land tenancy on a fixed rent, she is not betrothed.
+
+Mishnah 4
+
+כל תנאי – which is not a double [stipulation] (stating both alternatives) is not a [valid] condition, for even if the condition was not fulfilled, the words/matters were fulfilled.
+אם יעברו ואם לא יעברו – and if he did not double the words, his condition would be fulfilled and they (i.e., Reuben, Gad, and one-half of the tribe of Manasseh would inherit the land of Gilead, even though they would not cross [the Jordan River to fight the battles in Canaan with their brethren]. And even though he (i.e., Moses) said, “If every shock-fighter among the Gadites and Reubenites crosses the Jordan with you…” we don’t have that it follows from the affirmation, we derive the negative by implication. And we learn from it also, that we require the condition before the action, for since he did not say, “give it to them if they will cross [the Jordan]” implies that if he had said such, its condition would not come and void the action of the gift that preceded it, and we also learn from it that we require the affirmative prior to the negative, for he (i.e., Moses) did not say, “if you will not cross, don’t give them, but if they do cross, give them.”
+ר' חנינא כו' – He disputes the double condition, that there is no need to double, for it follows from the affirmation that we derive the negative by implication, and this is what Moses doubled, there was a need for that matter. And regarding the Halakhic decision, if he said, “on condition,” there is no need for the double stipulation, and neither the affirmation prior to the negative, nor the condition prior to the ac, but the condition stands. But, if he did not say, “on the condition,” he would need all of these things that we mentioned, “and if not,” the condition is void and the action is valid, and it doesn’t make a difference whether the condition was made in monetary matters or in [the realms] of Jewish divorce and betrothal – everything is equivalent in this matter.
+
+Mishnah 5
+
+והוכר עוברה דבריו קיימין – Maimonides wrote [in his commentary to the Mishnah] that he may not come upon her until he betroth her a second time, for a person does not ever give possession of (i.e., sell) what does not yet exist, and they did not say that his words are fulfilled other than to be stringent upon her so that she cannot marry anyone else.
+
+Mishnah 6
+
+ואעשה עמך כפועל – with the labor of one day [as the betrothal monies], and not that he is betrothing her with the salary of the work for since we hold that there regarding hiring there is from the beginning to the end, hence it is found that when he completes his work, his hire is like a loan to her, and one who betroths with a loan is not betrothed, but he betroths her now with a Perutah/penny , on the condition that afterward, he will act with her like a [day] laborer.
+ע"מ שירצה אבא – In the Gemara (Kiddushin 63b), it explains that the father will not protest, and when they established the time for his protest, such as if he (i.e. the potential husband) said if the father will not protest all thirty days. Therefore, the father desired it, if the thirty days passed and he did not protest, then she is betrothed. If he didn’t want it (i.e., the betrothal to take place), that he protested within the thirty day [period], she is not betrothed.
+מת האב – within the thirty day [period], she is betrothed, for as we said, who is protesting?
+מת הבן – within the thirty day [period], we teach the father that he should protest so that she would not be in need of her brother-in-law (i.e., the husband’s brother – in the case of his dying without issue, enters his estate and marries his wife).
+
+Mishnah 7
+
+אני קדשתיה נאמן – to wed her, that he would not be arrogant before the father that who received the betrothal [monies] to say, “I am he,” for if it was not the truth, he would be afraid, as perhaps he would contradict him.
+
+Mishnah 8
+
+וגרשתיה – I received her Jewish bill of divorce.
+והרי היא קטנה – now when I said this about her.
+נאמן – to make her disqualified from the priesthood [through marriage]. He is believed about his daughter all the time that she is a minor, as it is written (Deuteronomy 22:16): “[And the girl’s father shall say to the elders,] ‘I gave this man my daughter to wife…” When he said “[this] man, he prohibited her to everyone else, for we do not know to whom [it was that he was talking about], and when he returned and said to this one, he made her permissible to him.
+והרי היא גדולה – and if he said this after she had grown [into adulthood], but did not say this when she was still a minor, he is not believed.
+נשבית ופדיתיה וכו' אינו נאמן – to disqualify her from the priesthood, for regarding marriage, the All-Merciful (i.e., the Torah) believes the father; regarding her being taken captive, he is not believed.
+יש לי בנים – and my wife will not be dependent upon her brother-in-law (who in the case of his brother dying without issue enters into his estate and marries his wife).
+יש לי אחים – and my wife will be dependent upon her brother-in-law, but up until now, she was in the status that she would not be dependent.
+אין הבוגרות בכלל – because they are not in the domain of the father to become betrothed, and even though he had made the adult daughter an agent to receive her betrothal, we say (Kiddushin 64b) that a person does not put aside a Mitzvah which [primarily] rests on him [to see to the betrothal of his daughter] and perform one which is not incumbent upon him [concerning his adult daughter]. But minors and girls between the ages of twelve and twelve-and-one-half require a Jewish bill of divorce, out of doubt, for we don’t know which of them he (i.e., the father) had betrothed.
+
+Mishnah 9
+
+קדשתי את בתי גדולה – it was necessary for the Tanna [of our Mishnah] to teach us of the dispute of Rabbi Meir and Rabbi Yosi in the case of: “I betrothed the eldest” and “I betrothed the youngest.” For had [the Mishnah] only taught us regarding “I betrothed the eldest,” I would think that on this which Rabbi Meir is commenting upon, and since there is a younger [daughter] than her, it is to this one, “the elder” that he calls her, for it is praiseworthy for a person to call his daughter with the language of “older” even though she is “younger,” when there is younger sister younger than her. But, regarding a minor, I would say that he (i.e., Rabbi Meir) would agree with Rabbi Yosi, that all the while that he can call her “elder,” he would not call her “younger.” But if [the Mishnah only taught] that alone (i.e., the statement of Rabbi Meir), it is on that alone which Rabbi Meir is commenting upon but on this one (“I betrothed the younger”), I would say that Rabbi Yosi agrees with Rabbi Meir. Therefore, it was necessary to teach both of them. And the Halakha is according to Rabbi Yosi in both cases.
+
+Mishnah 10
+
+האומר לאשה קדשתיך וכו' – it is necessary for us to mention the case of when he says, “I have betrothed you,” and [the case] when she says, “you have betrothed me.” For if it (i.e., the Mishnah) [only] taught when he says to the woman: “I have betrothed you,” he is forbidden to her relatives while she is permitted to his relatives, I would think that the law is that she does not make herself forbidden to his relatives, for if he were to tell a lie, as a man doesn’t care [and hence speaks thus] if he forbids himself to her relatives for no reason, and he lies when he says, “I have betrothed you,” even though he has not [in reality] betrothed her, but she, when she states “You have betrothed me,” prohibits herself to the entire world until he gives her a Jewish bill of divorce, for if he had not established this for her, she would not have said it, and through her mouth he would be forbidden to all of her relatives, and even if he gave her a Jewish bill of divorce; this is what it comes to tell us, [that this is not the case]. (see Kiddushin 65a)
+קדשתיך והיא אומרת לא קדשת אלא בתי וכו' – because you might think to say that since according to the Torah, the father is believed about his daughter, that the mother would be believed about her daughter, according to the Rabbis, but what it comes to tell us is that she is not believed.
+
+Mishnah 11
+
+קדשתי את בתך וכו' – Since the [Mishnah] taught above these clauses above [in the previous Mishnah], it (i.e., the Mishnah) also teaches this, and even though it is a Mishnah that is not necessary, and in all of these [sections] when she says: “You have betrothed me,” we request from him that he give [her] a Jewish bill of divorce in order that it will permit her [to marry others]. And if he gave a Jewish bill of divorce on his own accord, we force him to give [her] the Ketubah [settlement].
+
+Mishnah 12
+
+כל מקום שיש קדושין ואין עבירה – that the betrothal takes effect, and there is no sin [associated] with her marriage. And this principle is not exact, for a male convert who marries an illegitimately born female, the betrothal is valid but there is no sin [associated] with it, for a community/congregation of converts is not called a community. And even though any child-born goes after the [status] of the male, [in this case] the child is illegitimate (i.e., a Mamzer), both whether a convert married an illegitimately born female or whether a Mamzer married a woman convert.
+וכל מי שאין לה עליו קדושין וכו' הולד ממזר – In [Tractate] Yevamot (49a) we derive it from Scripture, as it is written (Deuteronomy 23:1): “No man shall marry his father’s former wife, [so as to remove his father’s garment],” and near it (verse 3), [it states]: “No one misbegotten [shall be admitted into the congregation of the LORD; none of his descendants, even in the tenth generation, shall be admitted into the congregation of the LORD].” And we maintain her as a widow whose husband died childless waiting for her brother-in-law to act (i.e., either to marry her or to absolve her of the obligation through the Halitzah/refusal ceremony) of his father, as she is the wife of the brother of his father and she is liable to Divine extirpation through him.
+על אחת מכל העריות – of those liable for Divine extirpation.
+ולד שפחה ונכרית – as it is written [regarding] a female maidservant (Exodus 21:4): “the wife and her children shall belong to the master…” and [regarding] a heathen woman, it is written (Deuteronomy 7:4): “For they will turn your children away from Me [to worship other gods]…,” and because it is not written, “and she will turn [your children] away [from Me], we learn from it that this is how it should be understood: “do not give your daughters to their sons [or take their daughters for your sons]” (Deuteronomy 7:3), for the husband of your daughter will turn away your son that your daughter will give birth to through him from Me, but, it does not repeat “his daughter you shall not take for your son,” for the child (literally “male,”) that comes from the heathen is not called “your son,” but rather, “her son.”
+
+Mishnah 13
+
+ממזר שנשא שפחה – and even ab initio, a Mamzer can marry a maid-servant in order to purify his children. And the Halakah is according to Rabbi Tarfon. But Rabbi Tarfon admits that a slave who married a Mamzeret, the child is a Mamzer, for the slave has no pedigree
+
+Chapter 4
+
+
+
+Mishnah 1
+
+עשרה יוחסין עלו מבבל – that Ezra set aside all of the ineligibles who were in Babylonia and they were brought up with him, in order that she shouldn’t be mixed with traced genealogies, because there was no Jewish court there.
+חללי – Kohanim who were born from those who had been ineligible for the priesthood, such as a widow [married to] to a High Priest or a divorcee, the female issue of a Kohen’s illegitimate connection (or a Kohen’s wife illegitimately married to him), and/or a harlot to a common Kohen.
+חרורי – freed slaves.
+נתיני – Gibeonites who were circumcised in the days of Joshua, and were prohibited from marrying into the community [but would serve as water drawers and hewers of wood].
+שתוקי ואסופי – we will explain them further on (Mishnah 2).
+גיורי וחרורי ממזרין כו' כולם מותרים לבא זה בזה – for a community of converts is not considered a community, and Mamzerim are not warned about that they should not enter the community of converts, but Levites, and Israelites cannot [marry] with a Mamzer. And the illegitimate child of unknown fatherhood and the foundling, whose father and mother are unknown, are doubtful Mamzerim (i.e., illegitimate) and are permitted to be mixed with certain Mamzerim, for we say that into a clear congregation he may not enter, but into a doubtful congregation he may enter.
+
+Mishnah 2
+
+שתוקי. כל שהוא מכיר את אמו – that he calls, “Daddy,” but his mother silences him.
+בדוקי – that they examine the mother. If she said that she was impregnated by an appropriate individual, the child is appropriate. And the Halakha is according to Abba Shaul.
+
+Mishnah 3
+
+כל האסורים לבא בקהל – even though we have taught in the beginning (Mishnah 1), that illegitimate children and Gibeonites who were circumcised at the time of Joshua are permitted to marry each other, it comes to tell us, for example, that an Ammonite or Moabite convert may marry an illegitimate child, an illegitimate child of unknown fatherhood and a foundling whose mother and father are unknown.
+ר"י אוסר – It explains in the Gemara (Kiddushin 74a-b) that this is how it should understood. Rabbi Yehuda who prohibits a convert [marrying] an illegitimately-born woman, that these words refer to a convert of all the other heathens who is permitted to enter the congregation [of Israel], he is the one who is prohibited to marry an illegitimately-born woman, according to Rabbi Yehuda who holds that a congregation of converts is a congregation. But an Ammonite or Moabite convert who is prohibited from entering the congregation [of the LORD], Rabbi Yehuda would admit that he is permitted to [marry] an illegitimately-born woman.
+ודאן בודאן מותר – such as an illegitimately-born child with a Gibeonite.
+ודאן בספיקן – An illegitimately born child and a Gibeonite with an illegitimate child of unknown fatherhood and a foundling whose mother and father are unknown.
+ספיקן בספיקן – an illegitimate male child of unknown fatherhood with an illegitimate female child of unknown fatherhood and a male foundling whose mother and father are unknown with a female foundling whose mother and father are unknown and [the case of] a male foundling whose mother and father are unknown with an illegitimate female child of unknown fatherhood. Even though each of these contains a doubt, it is prohibited, lest one was really “kosher/fit” and the other was unfit. And the Halakha is according to Rabbi Eliezer.
+וכותי – this is its doubt, since they are not expert in the laws of Jewish divorce and betrothal. And nowadays, they (i.e., the Rabbis) made them to be like complete heathens for all their matters.
+
+Mishnah 4
+
+ארבע אמהות – two from the side of the father and two from the side of the mother.
+שהם שמונה – four from [the side of] the father and four from [the side of] the mother. And what are they? Her mother, her mother’s mother, the mother of her father’s mother, the mother of the mother of her father’s mother, the mother of her father, the mother of her father’s mother, the mother of her father’s father, the mother of the mother of her father’s father. We examine them so that there was not among one of them a disqualification/blemish.
+ואם היתה לויה וישראלית – And a Kohen comes to marry her.
+מוסיפין עליהן עוד אחת – one mother for each and every pair, such as her mother, and her mother’s mother, and the mother of her mother’s mother, and similarly for all of them, and that we examine the mothers, but we don’t examine the fathers, lest there is a disqualification in her father or in her father’s father, because it is the manner of people, when they put each other to shame through a dispute, they put each other to shame through traced genealogy for if there was any disqualification from the side of the fathers, it was known. But the women do not put each other to shame with disqualification of genealogy but rather through unchastity, and if there is within them a matter of disqualification of genealogy, it has no voice. And this obligatory examination is not mentioned, other than with a family that raises a protest against her legitimacy, but a family that does not have an suspicion about he, does not require an examination, for all families stand under a presumption of fitness, and the man alone must check when he comes to marry a woman from a family where there is a doubt, but the daughter of Kohen who comes to marry does not have to check upon the man [and his family], for there is no specific law prohibiting women of legitimate birth to marry men of illegitimate birth (see Talmud Yevamot 84b), and the daughter of a Kohen is permitted, ab initio, to marry a convert and a man unfit for the priesthood because of his father’s illegitimate connection, and the same law, all the more so, applies for the daughter of a Levite and an Israelite woman.
+
+Mishnah 5
+
+אין בודקין מן המזבח ולמעלה – He began to examine the mothers, and found that her father’s father served at the Altar, there is no need to examine after the mother of her father’s father, since her son served at the Altar, it is known that he is of legitimate descent.
+ולא מן הדוכן ולמעלה – if he found that he as a singer on the platform.
+ולא מן הסנהדרין ולמעלה – and especially from the Sanhedrin/Jewish court that was in Jerusalem, and even from those who adjudicated only monetary cases, for they would not place anyone from the Sanhedrin other than a Kohen, Levite or Israelite of legitimate descent, as it is states (Numbers 11:16): “And let them take their place there with you,” those that are similar to you in descent and in wisdom.
+וגבאי צדקה – since they would quarrel with these people, they would seize the Tzedakah, and even on Fridays, if they had with them a matter, it would have a voice.
+בערכי ישנה של צפורי – In the Sanhedrins of the city whose name is Yeshanah, which is near to Sepphoris.
+ערכי – Sanhedrins where they would arrange and establish the genealogies.
+אסטרטיא של מלך – in the monthly division of each month to go out to the wars of the House of David, a particular family in a certain month. And they would not go out to war other than those with legitimate descent , so that their merit and the merit of their ancestors would help them.
+
+Mishnah 6
+
+בת חלל זכר פסולה מן הכהונה לעולם – the daughter of his son or the daughter of his son’s son, until the end of all the generations, but the daughter of his daughter from an Israelite [father] is fit for [marriage into] the priesthood.
+בת גר זכר – even from an Israelites woman, is ineligible for [marriage into] the priesthood, just like the daughter of one unfit for the priesthood on account of his father’s illegitimate connection.
+
+Mishnah 7
+
+ור"א בן יעקב אומר וכו' – We bring to a conclusion in the Gemara (Kiddushin 78b) that he (i.e., a Kohen) who comes to take counsel, we give him a ruling in accordance with Rabbi Eliezer ben Yaakov, that a Kohen should not marry the daughter of a male and female convert, but if he marry [the daughter of converts], the Halakha is according to Rabbi Yosi, and we do not compel him to divorce her (literally: “we do not withdraw her from his hand), and his seed from her is fit [for the priesthood].
+
+Mishnah 8
+
+האומר בני זה ממזר הוא אינו נאמן – for he is a relative in relation to him, and a relative is not fit to testify.
+ואפילו שמיהם – the husband and his wife, and it is not necessary that the father alone testifies that he is an illegitimate child, for he is not believed, who is not certain [of the child’s paternity], but even the mother who is certain [of the child’s paternity], she is [also] not believed (see Kiddushin 78b).
+אפילו על עובר שבמעיה – who does not enjoy the presumption of fitness.
+ר' יהודה אומר נאמנים – The reason of Rabbi Yehuda is that it is written (Deuteronomy 21:17): “[Instead, he must accept [the first-born, the son of the unloved one, and allot to him a double portion of all that he possesses….” – he will be accepted/recognized to others. From here [we learn that] the father is believed to disqualify his son, but the mother is not believed to disqualify her son. And especially regarding his son he believed, but not on the son of his son, for if this son had children, he would not not believed to disqualify them. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 9
+
+וכן האשה שנתנה רשות לשלוחה – it was necessary for the Tanna [of our Mishnah] to inform us that the father that made [someone] his agent to betroth his daughter and a woman that made [someone] her agent to betroth herself, for had [the Mishnah] only mentioned [the case of] the father, I would think that the father that has established his traced genealogy, and when he found that he is of legitimate descent, he betrothed her to himself. And the case where say that he annulled his agent, but a woman who does not establish a traced genealogy, even though she betrothed herself, we don’t rely upon her betrothal, nor did she annul the agent, for she thought that perhaps, the agent would find a person of greater connection than this. And if we only mention about the woman, I would think that because the woman carefully investigates and marries, when she betroths herself, she voids the agent. But the man, who is not strict about his daughter, if she marries any husband, he has not voided the agency of the agent, and he who came first and betrothed her, though that perhaps he is not found. It is necessary. (See Tractate Kiddushin 79a)
+
+Mishnah 10
+
+אינו צריך להביא ראיה לא על האשה – for she is of distinguished birth/well-connected , for she was examined when she got married.
+ולא על הבנים – the small children who are clinging to/running after their mother.
+
+Mishnah 11
+
+
+
+Mishnah 12
+
+לא יתיחד איש אחד עם שתי נשים – because they are light-headed and they both enjoy being enticed.
+אבל אשה אחת מתיחדת עם שני אנשים – for one is embarrassed from his fellow. And the Halakhic decision is that a woman should not be alone with two men, and all the more so, one man with two women, other than if there were two women who were rivals or sisters-in-law (i.e. widows of a brother who died without issue), or a woman and the daughter of her husband, or a woman and her mother-in-law, or a woman with a baby girl that knows the flavor of sexual intercourse and does not deliver herself to sexual intercourse, since these [pairs[ hate each other and are fearful one of the other, and similarly, she is afraid of the minor lest she see her and tell. And we whip on the private meeting of a free woman with a man, and on the private meeting with those [forbidden] because of incest , other than a married woman who is not whipped , in order that we would not cast suspicion on the legitimacy of her children (see Talmud Kiddushin 81a), but it is permitted to be alone with an animal and with a male, for Israelites were not suspected on pederasty and on relations with animals.
+הגדילו זו ישנה בבסותה וכו' – and this is case where the daughter was from twelve years of age and the boy from thirteen years of age and one day. And at the time where she is embarrassed to stand before him unclothed, even younger than this, they sleep he with his clothes [on] and she with her clothes [on].
+
+Mishnah 13
+
+רווק – free, without a wife.
+לא ילמד סופרים – he should not accustom himself to be one of the Scribes, that is to teach young children, because the mothers of these young children are found near him to bring their children to the school.
+אף מי שאין לו אשה – even though he is not free, but rather, he has a wife who does not dwell with him, he should not teach young children. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 14
+
+וחכמים מתירין – And the Halakha is according to the Sages, for Israelites were not suspected of pederasty.
+כל שאומנותו בין הנשים – for the work of his craft is done for woman, and the women need him.
+לא יתיחד עם הנשים – and even with many women, because they become intimate with him, and are partial with him. But if there was another man with the two women, the Mishnah would teach that he shouldn’t, [but] three or four are even better. But Maimonides interprets that we don’t permit it, even because of the needs of his life to be intimate with woman, since his livelihood is from them.
+חמר גמל וספן – all these are the trades of robbery, when they sleep on the roads, they go in and collect wood and fruit from the vineyards, and furthermore, they have the advantage over other people and violate their conditions.
+רועה – [his cattle] for he removes the cattle to graze in the field of others.
+חנוני – is trained/experienced in fraud, to urinate water in wine and place pebbles in wheat, for a person is obligated to teach his son a clean craft.
\ No newline at end of file
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+Bartenura on Mishnah Kiddushin
+ברטנורא על משנה קידושין
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Kiddushin
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Kiddushin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+האשה נקנית – since a woman is not betrothed other than with her knowledge, it [the Mishnah] teaches, “a woman is acquired” and it does not teach, “the man purchases. And since the first part [of the Mishnah] teaches, “a woman is acquired,” the end [of the Mishnah] teaches, the widow of a brother who died without issue (i.e, “yevamah”), and even though the widow of a brother who died without issue is acquired by the brother of her deceased husband whether of her own knowledge or without her knowledge.
+נקנית בכסף – We learn/derive [through an analogy – Gezarah Shavah – of the words] קיחה קיחה from the field of Ephron. It is written here (Deuteronomy 24:1): “A man takes a wife [and possesses her],” and it is written there (Genesis 23:13): “Let me pay the price of the land; accept it from me, [that I may bury my dead there].”
+בשטר – such if he wrote it [his betrothal] on blank paper/parchment or on earthenware, and even though it does not have the value of a Perutah/penny [the words]: “your daughter is betrothed/[literally: sanctified] to me; [or] your daughter is betrothed to me; or your daughter is my wife in matrimony” and he gave it to her before witnesses, as we derive it as it is written (Deuteronomy 24:2): “she leaves [his household] and becomes [the wife of another man].” Just as leaving is with a document, as it is written (Deuteronomy 24:1): “he writes her a bill of divorcement,” so her become the wife [of another man] is with a document.
+ובביאה – He comes upon her [sexually] in front of witnesses for the purposes of betrothal/sanctification, as it is written (Deuteronomy 24:1): “A man takes a wife and possesses her,” and even though one does not have explicit “betrothal/sanctification” in the Torah greater than sanctification through coition (sexual connection), the Sages state that he who sanctifies [i.e., acquires his wife] through coition, we flog him as a punishment for disobedience (which is left to the discretion of the court) in order that Israelite men would not be promiscuous/lawless.
+בפרוטה – which is one-half a barley of silver
+היבמה נקנית – to be the wife of her deceased husband’s brother in all matters through coition, but [through] money [or] document are not effective for her from the Torah, but the Rabbis are those who decreed that word-of-mouth by the deceased husband’s brother makes her ineligible [to marry] the rest of the brothers, but not to exempt her from the ceremony of removing the shoe of her dead husband’s brother (Deuteronomy 25:5-11), nor to become defiled to her.
+
+Mishnah 2
+
+עבד עברי נקנה בכסף – as it is written: (Leviticus 25:51): “the price of his sale [shall be applied to the number of years, as though it were for a term as a hired laborer under the other’s authority],” which teaches that he is acquired through money.
+ובשטר – as it says concerning the Hebrew bondwoman (Exodus 21:10): “If he marries another, [he must not withhold from this one her food, her clothing, or her conjugal rights],” the Biblical text makes a comparison to “another;” just as “another” [is acquired] by a document, so too the Hebrew bondwoman is acquired] by a document, and the [law concerning the] Hebrew slave is learned from the Hebrew bondwoman as it is written (Deuteronomy 15:12): “If a fellow Hebrew, man or woman [is sold to you, he shall serve you six years, and in the seventh year you shall set him free],” the Bible compares the Hebrew man to the Hebrew woman.
+בשנים – at the end of six years, he shall go free, even if the year of release is was amidst the six years, he serves, as it written (Exodus 21:2): “he shall serve six years; [in the seventh he shall go free, without payment].” Sometimes he works in the seventh year.
+וביובל – If [during the period of servitude] the Jubilee year comes in contact with [this period] he [i.e., the master] frees him [i.e., the slave].
+ובגרעון כסף – as it is written with the Hebrew bondwoman (Exodus 21:8): “[…who designated her for himself,] he must let her be redeemed…”; there is a comparison made between the male Israelite slave and the female Israelite bondwoman – if his master purchased him for six Maneh and he is destined to leave [his control] at the end of six [years], it is determined that he purchases every year [of service] for a Maneh, and when he comes to redeem himself, his master deducts from his redemption price the value of the years of service that he performed.
+יתירה עליו אמה – that she purchases herself with all of these signs of [feminine] adulthood, as we derive from (Exodus 21:11), “she shall go free,” they use the additional word [of] “going free” for the purpose of widening the scope of the law, that she goes free with [the appearance] of signs [of female adulthood].
+ובמיתת האדון – as it is written (Exodus 21:5): “he shall then remain his slave for life.” To him, but not to his son. But if he [i.e., the slave] is sold and the master dies during the six years, he serves the son, as it says, (Exodus 21:2): “he shall serve six years,” whether to him or to his son. And specifically for a son who serves all six [years] if the master dies, but for a daughter or a brother or others who inherit, he does not serve, as it is written (Deuteronomy 15:12): “[If a fellow Hebrew, man or woman, is sold to you,] he shall serve you six years, [and in the seventh year you shall set him free,” to you, but not to those who inherit. And the Hebrew bondwoman acquires herself with the death of the master like the bondsman who has his ear bored through, as it is written concerning the bondsman who has his ear bored through (Deuteronomy 15:17): “Do the same with your female slave.”
+
+Mishnah 3
+
+עבד כנעני נקנה בכסף ובשטר ובחזקה – As it is written (Leviticus 25:46): “You may keep them as a possession for your children [after you], for them to inherit as property…,” they (i.e., the Rabbis) made an analogy [on a principle common to both between] עבדים /servants to קרקעות/property. Just as property is acquired by money, document and/or claim based upon undisturbed possession [during a legally fixed period], so also, a Canaanite slave is acquired by money, document and undisturbed possession. And the undisturbed possession of the [Canaanite] slave, such as that he unloosed the shoe for his master, or he helped him put on his shoe, or carried his utensils after his master to the bath house, or undressed him, or washed him, or anointed him, dragged [his possessions], or dressed him, or lifted him up or the master lifted up the slave, he has acquired him.
+בכסף על ידי אחרים – and they will give it (i.e., the money) to the Master in order that this one (i.e., the Canaanite slave) will be a free person, but he himself cannot receive from them, and even on the condition that the Master does not have control over him, since he holds that there is no acquisition for the slave in any side without his Master [being involved].
+ובשטר ע"י עצמו – For he holds that is obligatory for the slave that he leave from under the hands of his master to freedom, for if the slave is of a Kohen, this disqualifies him from eating the Priest’s due, and if the slave is of an Israelite, it prohibits him from [marrying] a slave/handmaid; and because of this it is said that he does not go out to freedom with a document from/by others, but only by himself, and because it is an liability for him, we do not act on behalf of a person to the latter’s disadvantage other than in his presence (see Mishnah, Tractate Eruvin, Chapter 7, Mishnah 11). And [through] money, which is via others, is different, for the acceptance by the master causes him to be liberated on his own, and these others cannot act on behalf of a person to the latter’s disadvantage, other than through the acceptance of the master, for the master is not made into his agent, but rather, for the needs of himself, and who transfers [possession] on his own.
+וחכ"א בכסף ע"י עצמו – for they hold that there is acquisition for the slave without his master; therefore, he acquires himself through money, even through himself, and all the more so, through others.
+ובשטר ע"י אחרים – as they hold that it is a benefit to the slave that he would go out from under the hand of his master to freedom, and we do something for another’s benefit in his absence. And the Halakha is according to the Sages. But the Canaanite slave acquires his [freedom] if his master blinded his eye or caused him to lose a tooth or mutilated from him one of twenty-four heads of limbs, which are [the tops] of the fingers of the hand, and digits of the feet, and the tops of the ears, the head of the nose, and head of the male genitals, and the tops of a woman’s breasts, and that which is not considered in our Mishnah to be included in those things that the slave acquires himself, because one who goes free through the tops of his limbs requires a document of manumission from his master, that is, that he acquires himself through a document.
+ובלבד שיהא הכסף משל אחרים – for a slave has nothing, for even what he finds and/or receives as a gift – everything belongs to his master. And if he came to be redeemed by himself, the monies must come from others who would give it him on the condition that his master has no control over him.
+
+Mishnah 4
+
+במסירה – the owners transfer it to the purchaser by a bit or by its hair.
+בהגבהה – but not by taking possession by drawing towards one’s self the object to be acquired
+נקנית במשיכה – and even though that it is possible [to be acquired] by lifting, nevertheless, it is acquired by “pulling” (i.e., drawing towards oneself the object to be acquired), because it clutches [the ground], for she becomes strong with her nails by grasping through the ground. And the Halakhic decision is that whether [we are speaking of] a small animal or a large animal, it is acquired by “pulling” and all the more so by lifting up, for “pulling” acquires in a market-stand/alley adjoining an open place to which merchants retire to transact business, which is the corner of the public domain, or in the courtyard of both of them (i.e., the seller and the purchaser). But “pulling” purchases in the public domain or in a courtyard that does not [belong] to them both. And “lifting” acquires in any place. And all that it is customary [to acquire] through “lifting” is not acquired other than through lifting. And Something that is acquired by transferring is not acquired by pulling. And similarly, a thing that is acquired by “pulling” is not acquired by transferring.
+
+Mishnah 5
+
+נכסים שיש להם אחריות – that is landed property, that the person who lends his fellow relies upon them that they are enduring and standing. And the explanation of the word אחריות/property which may be resorted to in case of non-payment is “return” – that the lender can return to them and forcibly seize the mortgaged property [that had been sold] if he would not find anything with borrower [upon his non-payment of the loan].
+נקנין בכסף – as it is written (Jeremiah 32:44): “Fields shall be purchased [and deeds written and sealed...],” and these words [apply] in a place where it is not customary to write a document, but in a place where it is customary to write a document, he does not acquire it until he writes a document.
+בשטר – that he writes on paper/parchment or on earthenware, that it is enough that is given to you or it is enough that is purchased by you, and he transfers it to the purchaser. And specifically, when it is a gift, land is purchased by a document. But in a sale, [it is not transferred] until he gives him the money, unless he sells his field because of its poor [quality], and in this, it is sold by a document alone. And from where do we learn that land is acquired by a document? It is written (Jeremiah 32:44): “[Fields shall be purchased,] and deeds written and sealed, [and witnesses called in the land of Benjamin and in the environs of Jerusalem, in the towns of Judah…].”
+ובחזקה – such as that he dug a bit into the ground, or locked or fenced in or made a slight breach in the presence of the seller. But if it was not in his presence, he must say to him: “Go, take possession and acquire.” And from where do we learn that property is acquired by a claim based upon a presumption of undisturbed possession until evidence of a change is produced? As it is written (Deuteronomy 11:31): “…when you have occupied it and are settled in it.” How does one occupy it? Through settling it.
+ושאין להם אחריות אין נקנין אלא במשיכה – As it is written (Leviticus 25:14): “[When you sell property to your neighbor,] or buy any from your neighbor, [you shall not wrong one another].” A thing which is possible to give him from hand to hand is not acquired other than by giving [it] from hand to hand.
+נקנין עם נכסים כו' – If he sold movables with the land, since the purchaser bought the land in one of these three [forms] of acquisition, the movables are purchased with it, and he (i.e., the seller) should say to him: “acquire these subsidiary to the property, and we derive this from a Biblical verse, as it is written in Chronicles (II Chronicles 21:3): “Their father gave them many gifts of silver, gold and [other] presents, as well as fortified towns [in Judah…..].”
+וזוקקין – these properties which cannot be resorted to (i.e., movable properties), with property from which debts may eventually be collected (i.e., landed property). And even though no oath is imposed on these properties, where they claimed movables and landed property and mandated an oath on the movables, the movables obligate an oath on the landed properties through an oath of implication (i.e., the rule permitting the court to insert in an oath an affirmation to which the person concerned could not have been compelled directly). And we learned the oath of implication from the woman suspected of having committed adultery, as it is written (Numbers 5:22): “And the woman shall say, ‘Amen, Amen,’” “Amen” from this man, “Amen” from another man,” “Amen” that she did not act foolishly while she was betrothed; “Amen” that she did not act foolishly while married, a widow waiting for the יבם/the dead husband’s brother to marry or reject her and the case of a woman conduced to one’s house to consummate the marriage.
+
+Mishnah 6
+
+כל הנעשה דמים באחר – The Gemara explains (Kiddushin 28a-b): whatever is assessed as an equivalent (i.e., an exchange is meant and not a sale for cash), [for] anything – if one comes to give him money for another thing, must assess its value, that is, all the movables except for coins.
+כיון שזכה זה – that is to say, once the first [person] pulls, the second is obligated for an exchange (I.e., a form of possession by handing to the purchaser an object as a symbolical substitute), in every place that they are, and if they died or lost it, and even though he had not pulled, since through the pulling by the seller of the scarf or the object, the object is acquired by the purchaser in whatever place he is in. And even though the object that they are purchasing is not worth at least a penny, and as long as it is not a coin or produce, with these – we do not acquire through them. And all things are acquired by exchange – movables, slaves and property, except for coinage which is not acquired through exchange, since the minds of people are [focused] on the form of the coin and not on its substance. For its form is likely to become nullified. Therefore, if a person purchased a coin without weight or without number, and said: “these are in exchange for a certain field,” or a certain slave, or a certain object, since this one pulled it, the other is liable in its exchange, for he has revealed his thought that he is not strict about its form since he didn’t weigh it or count it. For there is no way that the acquisition of the coin will take effect where it is lacking in his eyes, other than to acquire it along with land.
+רשות הגבוה בכסף – the treasurer who gave monies for the animal for the needs of the Temple treasury, even if it is at the end of the world, he has acquired it. But regarding a commoner who cannot acquire other than through claim based upon undisturbed possession, that is until he pulls it. And if the commoner gave money for the object, as long as he didn’t pull the object, he did not acquire it, and the seller can return the monies if he retracts from the sale of the object, and he accepts upon himself [the curse] of “he who punished” ( see Mishnah Bava Metzia, Chapter 4, Mishnah 2) (for not standing by his word). But if the purchaser pulled the object, even though he had not given the monies that he had stipulated, neither party of them can retract. And if he did not give the monies and did not pull the object, but rather, were pardoned on the sale in the presence of witnesses and he (i.e., the purchaser) was reconciled that her would purchase it for such-and-such an amount, and his fellow was reconciled to sell it for such-and-such an amount, even if he said: “you are my witnesses,” there is nothing in those words, and even [the curse] “he who punished” (for not standing by his word) is not here.
+אמירתו לגבוה כמסירתו להדיוט – He who says: “This bull is for a burnt-offering” or “this house is devoted to the Temple treasury, even if it is at the end of the world, he has acquired it. And the common person does not acquire until he pulls the animal’ and takes hold of the house.
+
+Mishnah 7
+
+כל מצות הבן על האב – All commandments of the son which lie upon the father to do for his son. And they are six things: to circumcise him, to redeem him if he is a first-born, to teach him Torah, to teach him a trade/craft, to marry him off to a woman and to have his son taught swimming (Kiddushin 30b).
+אנשים חייבים – The father is obligated in these commandments regarding his son, but the mother is exempt.
+וכל מצות הבן – that lie upon the son to do for his father, which are fear and honor: fear – he should not sit in his place nor contradict his words, nor tip the scales against him; honor: feeds him and provides him drink, dresses and covers him, brings him in and takes him out.
+אחד אנשים ואחד נשים חייבים – [both] daughters and sons are obligated [for this].
+וכל מצות עשה שהזמן גרמה – that the time carried with it for the commandment that would come, such as Shofar, Sukkah, Lulav and Tzizit (ritual fringes)
+שלא הזמן גרמה – such as Mezuzah, making a railing around the house (Deuteronomy 22:8), a lost object, and sending forth the mother-bird. And these two general principles are not exact/specific: As we hold: we don’t learn from general principles, even in a place where it says regarding them, “except for.” For the [eating of] Matzah on the night of Passover, rejoicing on the festivals and Hakhel (gathering together in Jerusalem – see Deuteronomy 31:12 on the holiday of Sukkot), they are all positive time-bound commandments but women are obligated [in them]. But the [commandments of] Torah study, being fruitful and multiplying, and the redemption of the [first-born] son, which are positive commandments which are not time-bound, and women are exempt [from them]. But the final principle of “all negative commandments, both men and women are obligated, except for [the commandments of] “you shall not round off [the side-growth on your head]” (Leviticus 19:27), nor “destroy the side-growth of your beard” (ibid.,) nor defile yourself to the dead (Leviticus 21:1). This general principle is exact, and we derive it as it is written (Numbers 5:6): “[Speak to the Israelites:] When a man or a woman commits any wrong towards a fellow man…” The Bible compares a woman to a man in all the punishments that are in the Torah.
+חוץ מבל תקיף ובל תשחית – As it is written (Leviticus 19:27): “You shall not round off the side-growth on your head or destroy the side-growth of your beard.” That which is [forbidden] in destruction, it is [forbidden] in rounding-off. And these women, since they are not [involved] in destruction [of the side-growths of the beard] are also not [involved] in “rounding off” [the side-growth on your head]. And from where do we learn that they are not [commanded] in “destroying” [the side growth of the beard]? As it is written, “the side-growth of your beard.” And it is not written, “the side-growth of your beards.” What is “your beard?” Your beard, but not the beard of your wife.
+ובל תטמא למתים – as it is written (Leviticus 21:1): “The LORD said to Moses:] Speak to the priests, the sons of Aaron….” [which means] the sons of Aaron, but not the daughters of Aaron.
+
+Mishnah 8
+
+הסמיכות והתנופות – And a woman does not wave it or bring the meal offering close in the southwest corner as per the law if she is female Kohen, and she does not take a handful of meal offering, nor does she offer incense nor does she pinch the bird’s neck with her finger nail nor does she receive the blood in the bowl out of which sprinkling is done nor does she sprinkle the blood.
+חוץ מסוטה ונזירה שהן מניפות – their meal offerings are by themselves, as their meal-offerings require waving by its owners.
+
+Mishnah 9
+
+כל מצוה שאינה תלויה בארץ – Every commandment which is for the requirements of the body is called, ‘which is not tied to the land [of Israel],” and that which is for the requirement of the land [of Israel], is called, “which is tied to the land [of Israel].”
+חוץ מן הערלה – which applies outside the Land [of Israel], a usage dating from Moses as delivered from Sinai (i.e., a traditional law, or traditional interpretation of a written law). But mixed seats in the vineyard outside of the Land [of Israel] (see Mishnah Kilyaim, Chapter 8, Mishnah 1) are Rabbinic, and it is permitted to sow mixed seeds outside the Land of Israel.
+ר' אליעזר אומר: אף החדש – It is prohibited outside the Land of Israel from the Torah, even though it is an obligation of the land, as it states (Leviticus 23:21): “in all your settlements [throughout the ages].” In every place where you dwell. And the Halakah is according to Rabbi Eliezer.ו
+
+Mishnah 10
+
+כל העושה מצוה אחת – greater than his merits, so that his merits would be greater than his sins.
+מטיבין לו ומאריכין את ימיו – for the world to come.
+ונוחל את הארץ – the land of the living.
+וכל שאינו עושה מצוה אחת – for his sins were greater than his merits and he doesn’t do one Mitzvah so that half [of his deeds] would be meritorious and half for liability, but his sins remained greater.
+ולא בדרך ארץ – that his dealings with others would not be joyous.
+אינו מן הישוב – that are inappropriate for the public welfare, for their dwelling is like those who dwell with the insolent (see Psalms 1:1) and they are invalid to give testimony.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+האיש מקדש בו ובשלוחו – at first by him and afterwards with his agent, for it is a greater Mitzvah by him than with his agent, for when he engages himself in the Mitzvah, he receives greater reward. And we derive [the concept] that the agent of a person is [considered] like that person (see also Mishnah Berakhot, Chapter 5, Mishnah 5) from a Biblical verse, as it is written (Exodus 12:6): “and all the assembled congregation of the Israelites shall slaughter it [at twilight],” for does the entire people of Israel slaughter the Passover [sacrifice]? But from here [we derive the concept] that the agent of a person is like that person.
+האיש מקדש בת בתו כשהיא נערה – and all the more so when she is a minor. And the fact that the Mishnah took [the terminology] “a girl between the ages of twelve and twelve-and-one-half years of age” is the custom which comes to teach us that it is forbidden for a man to betroth his daughter when she is a minor until she grows [to adulthood] and says that I want [to be with] so-and-so.
+ואם לאו, אינה מקודשת – for since he [i.e., the prospective husband] said, be betrothed to me, be betrothed to me, each one is [considered] betrothal on their own.
+עד שיהא באחת מהן שוה פרוטה – this one of them is not established other with the concluding one of them, for if he said to her, “be betrothed to me with this, with that and with the other” and she would consume one at a time, all that she has consumed would be like a loan regarding her, and when she reaches the final one, the betrothal is completed; if it has [the value of] the equivalent of a Perutah/penny, he would betroth with a loan and a Perutah, and we establish that he who betroths with a loan and a Perutah, her mind is on the Perutah and she is betrothed; but if the last [item] is not worth a Perutah, even though that what came before is worth the equivalent of a Perutah, when we arrive at the conclusion of the betrothal, it is a betrothal through a loan, and one who [tries to] betroths through a loan, [the woman] is not betrothed.
+
+Mishnah 2
+
+של זהב ונמצא של כסף כו' – There are different people who prefer only that or that.
+רבי שמעון אומר: אם הטעה לשבח, הרי זו מקודשת – Rabbi Shimon does not dispute other on [the question] of financial increase; for in and of itself, if it is of the same value, it would be fine for him. But regarding the increase in value of genealogies, such as “if he is a Levite, and it was found that he is a Kohen, Rabbi Shimon would admit that even if he had been deceived or he deceased her, even for something better, she is not betrothed, for his betterment is not pleasant for her since he exalts himself over her. And the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+שפחה גודלת – who plaits women’s hair. Another explanation: someone who is talkative and a master of language, as it states (Ezekiel 35:13): “And you spoke arrogantly against Me [and multiplied your words against Me: I have heard it].”
+אע"פ שאמרה בלבי היה להתקדש כו' – that words that are in the heart are not words.
+
+Mishnah 4
+
+הלך וקדשה במקום אחר – He is showing him [i.e., the agent] the place, and this is not a condition.
+
+Mishnah 5
+
+תצא שלא בכתובה – for he said that it is impossible for me with a woman who takes vows. But a Jewish bill of divorce is required from doubt, since he did not specify, perhaps his mind was on a woman who takes vows.
+הפוסלים בכהנים – It is explained in Tractate Ketubot (Chapter 7, Mishnah 7).
+
+Mishnah 6
+
+סבלונות – presents that the groom generally sends to his betrothed.
+אינה מקודשת – and we don’t say that he knew that his [act of] betrothal was not a betrothal and that he determined to send her presents of betrothal for the purpose of betrothal, but we say that because of the first betrothal, he sent [them].
+וכן קטן שקידש – and he sent presents of betrothal when he became an adult
+
+Mishnah 7
+
+אינן מקודשות – as it says in Scripture (Leviticus 18:18): “Do not marry a woman as a rival to her sister [and uncover her nakedness in the other’s lifetime].” At the time when they became rivals/associate wives to each other you have no legal marriage, even with one of them. And the same law applies to all the cases of consanguinity (i.e., where a man and woman are forbidden to each other) where they have [the punishment of] Divine extirpation, for the betrothal does not take effect.
+ושלהן היתה – We understand from our Mishnah that a person who betroths with stolen goods, and even with her stolen goods is not betrothed. And we do not say that when he received it, it took effect, for since it is taught that “it was theirs and it was Seventh-year produce,” that because it was of the Seventh year and the produce was ownerless, because of that, the women are betrothed, but sisters cannot be betrothed [to one man], but if it (i.e., the produce) was not of the Seventh-year, for it was [in reality] theirs (i.e., belonging to the sisters), betrothal does not take effect with any one of them. But especially when one betroths with stolen [produce] prior to despair [of the original owner of getting it back], we say that it is not a betrothal, but when one betroths with stolen [produce] after [the original owner] despairs [of getting it back], his betrothal is a betrothal. And we understand also that one who betroths with Seventh-year produce is betrothed. And we don’t say that they are not his monies to take possession of them, but rather, since he took possession of them, it is his money for all matters. And we also understand that a woman can become an agent for her fellow [female], and even in a case where she becomes her rival. And even though that in all testimony where a woman is fit to, the rival is not fit for it. But her agency, however, since it was done, it was done. For here in these betrothals, they are made rivals one to the other when she accepts it, for it is taught that sisters cannot become betrothed [to the same man], but women who are strangers (i.e., not related) may be betrothed [together]. And our Mishnah is reconciled in the Gemara (Kiddushin 52a) according to this Halakha, that a person who betroths a woman and her daughter or [betroths] a woman and her sister, both (i.e., woman and daughter AND woman and her sister) are viewed as one, and they are not betrothed. For one was [regarding] a woman and her daughter and one was [regarding] a woman and her sister, such as the case where he said to both of them: “One of you is betrothed to me,” but he did not explicate to which of them he is betrothing, and one of them accepted the betrothal/Kiddushin on behalf of her [female] partner (i.e., either her sister or her daughter), or both of them accepted the Kiddushin/betrothal as one, betrothed, but both of them require a Jewish bill of divorce. And if he said: “[to the one] who is appropriate for me for engage in sexual relations is betrothed to me,” they are not betrothed, for each one of them (i.e., these pairs of women – woman and sister; woman and daughter) there is [the question] of doubting her [on account of] the sister and of his wife, and none of them are appropriate for sexual relations. And there is also the story (spelled out in our Mishnah) and among them, two are sisters and one [man] collected a basked containing chosen fruits and said to the one appropriate for sexual relations, “become betrothed to me.” But the Sages said, that sisters may not become betrothed [to one man], but strangers who were worthy for sexual relationships can be betrothed. But if one [man] said: “All of you are betrothed to me,” not a single one of them are betrothed to him, for just as sisters cannot become betrothed [together to the same man], so all the others cannot betrothed to him, since he said, “all of you.”
+
+Mishnah 8
+
+המקדש בחלקו – [the portion] that he divided with his brothers who are Kohanim.
+אינה מקודשת – because the Kohanim became worthy from the table of “On-High” (i.e., God), and Scripture states (Numbers 18:9): “This shall be yours from the most holy sacrifices: the gifts….” Just as fire you cannot use other than for eating, so too, these gifts you shall not use them other then for eating. And regarding tithes, it is written that they are for God, and it shall remain in his status.
+רבי יהודה אומר מזיד קידש – Second Tithe, for it goes out to become non-sacred produce through redemption, and it was removed to non-sacred produce via this sanctification (i.e., betrothal). And Rabbi Meir there is no path of redemption in this manner.
+ובהקדש – of keeping the Temple in repair.
+מדיד קידש – for since he new that it was dedicated to the Temple and he removed it to non-sacred status on purpose, his holiness became profaned.
+ובשוגג – that he did not know that it was dedicated Temple property and he did not like it that dedicated Temple property would become profaned by his hand, his holiness was not profaned, and she is not betrothed. But Rabbi Yehuda held the opposite, and the Halakha is according to Rabbi Meir in tithing, and according to Rabbi Yehuda as regarding objects dedicated to the Temple worship.
+
+Mishnah 9
+
+המקדש בערלה וכו' אינה מקודשת – since all of them are forbidden to derive benefit [from them]. The fruit of trees from the first three years, as it is written (Leviticus 19:23): “[Three years it shall be forbidden to you,] not to be eaten,” both the prohibition of eating and the prohibition of deriving benefit by implication.
+ובכלאי הכרם – as it is written (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed,] else the crop [from the seed you have sown – and the yield of the vineyard may not be used],” lest it be burned by fire.
+ובשור הנסקל – as it is written concerning it (Exodus 21:26): “[When an ox gores a man or a woman to death, that ox shall be stoned] and its flesh shall not be eaten….”
+ובעגלה ערופה – as it is written about it “absolve” like with things dedicated to the Temple (Kiddushin 57a) as it states (Deuteronomy 21:8): “Absolve [O LORD, Your people Israel whom You redeemed, and do not let guilt for the blood of the innocent remain among Your people Israel] and they will be absolved of bloodguilt.”
+בציפורי מצורע – As is taught in a Baraita (Kiddushin 57a – the School of Rabbi Yishmael): It is stated: an offering which makes it fit [for admission to the Temple or eating sacred food] and an offering which procures atonement are mentioned within [the Temple]; the guilt offering of the leper which qualifies him to eat sacred food, and his sin offering which atones, both of them are offered inside [the Temple]. And it is stated: an offering which makes him fit and atones outside, also qualifies him; the birds of the leper that qualify him to come into the camp [of Israel], and which atone; the heifer whose neck is broken – where it says concerning it “and they will be absolved of bloodguilt” (Deuteronomy 21:8), and both of them are performed outside of the Temple court. Just as it qualifies him and atones for him which is mentioned – inside the Temple, which are the guilt offering and sin-offering of the leper, that which qualifies him is like that which atones, for both of them are sacred things and it is prohibited to derive any benefit from them, so also that which qualifies him and atones for him outside, which are the birds of the leper and the heifer whose neck is broken, qualifies for him as it atones for him are also prohibited to derive benefit [from them]. And from when are the birds of the leper prohibited to derive benefit? From the time of their slaughter, and the slaughtered bird alone is prohibited to benefit from it; but the heifer whose neck is to be broken – its being brought down to an ever-flowing wadi, prohibit it [to derive benefit from it].
+ובשער הנזיר – As Scripture states (Numbers 6:5): “[Throughout the term of his vow as nazirite, no razor shall touch his head;] it shall remain consecrated [until the completion of his term as nazirite of the LORD,] the hair of his head being left to grow untrimmed.” The growth of the untrimmed hair of his head makes it holy.
+ופטר חמור – It is stated concerning him (i.e., the firstling ass) (Exodus 13:13): “[But every firstling ass you shall redeem with a sheep; if you do not redeem it] you must break its neck….” And it is stated concerning the heifer whose neck is to be broken (Deuteronomy 21:4): “There, in the wadi, they shall break the heifer’s neck. Just as the heifer whose neck is broken is prohibited to derive benefit from it, so also one may not derive benefit from the firstling ass, and it is not permitted to derive benefit from the heifer other an after its neck is broken.
+ובבשר בחלב – it is stated three times [in the Torah: (Exodus 23:19; Exodus 34:26 and Deuteronomy 14:21): “You shall not boil a kid in its mother’s milk,” One of them prohibits eating and one prohibits deriving benefit and one of them prohibits cooking.
+ובחולין שנשחטו בעזרה – as it is written (Deuteronomy 12:21): “[If the place where the LORD has chosen to establish His name] is too far from you, you may slaughter [any of the cattle or sheep that LORD gives you…].”If the Place is distant from you, you may slaughter, but you may not slaughter if the Place is close to you. It is possible that you may not eat it, but rather cast it to dogs, as we learn (Exodus 22:30): “[You shall be holy people to Me: you must not eat flesh torn by beasts in the field;] you shall cast it to the dogs.” That (i.e., flesh torn by beasts in the field) you shall cast to the dogs, but not non-sacred animals that were slaughtered in the Temple court.
+מכרן וקדש בדמיהן מקודשת – for you may not have anything that stamps its purchase price [with its own sacred character] that will be like it other than idolatry and Seventh-year produce. Idolatry – as it states (Deuteronomy 7:26): “[You must not bring an abhorrent thing into your house,] or you will be proscribed like it; [you must reject it as abominable and abhorrent, for it is proscribed].” Everything from which you derive benefit, it becomes like it. And [concerning] Seventh-year produce, where it says (Leviticus 25:12): “[For it is a jubilee.] It shall be holy to you; [you may only eat the growth direct from the field.]” It stamps its purchase price like something dedicated to the Temple. And Idolatry and Seventh-year produce are two verses that come with the same teaching, and all cases which have two verses that come with the same teaching, we don’t learn anything from them.
+
+Mishnah 10
+
+המקדש בתרומות – The Great Terumah (i.e., the two-percent that every Israelite gives to a Kohen) and the “tithe-of-the tithe” (i.e., the one-tenth of the tenth that the Levite receives from an Israelite that goes to a Kohen).
+ובמעשרות – First Tithe and the Poor Tithe.
+ומתנות – the shoulder, the cheeks and the stomach (see Deuteronomy 18:3).
+ובמי חטאת – and with the water of the ashes of a sin-offering, and they are suitable to be sold to the impure to take from the reward for bringing them to the Temple place and the reward for drawing water for the altar. But the reward for sprinkling and the reward for Kiddush, which is giving the ashes in water, is forbidden.
+ואפילו ישראל – this is how it should be understood: And even an Israelite to whom fell Terumot and gifs from the house of his mother’s father who is a Kohen, for he was found worthy of them and he is able to sell them to Kohanim, and if he betrothed a woman with them, she is betrothed. And even if Terumot did not fall to him, but rather eatables forbidden pending the separation of sacred gifts, which had not yet been dedicated, for since, the Kohen inherits them, he stands to raise them and these Terumot are his. And this Israelite who inherited them also can separate from them the Terumah and it is his, and he can sell them to Kohanim, for the gifts that had not been dedicated are like those that had been dedicated.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+האומר לחבירו צא וקדש לי אשה פלונית וקדשה לעצמו – We say in the Gemara (Kiddushin 58b) what is "והלך" /”and he went ? That he went with deception, and for that reason, the Mishnah teaches: “He who says to his friend” and it doesn’t teach: “He who says to his agent,” to teach us that even though he had not made him his agent from the outset to this, but said to him: “Betroth to me a specific woman,” if he betrothed him to himself, , we call him that he went with reception and that he was a deceiver.
+ובא אחר וקדשה בתוך ל' יום מקודשת לשני – and he can consummate a marriage by conducting a woman to his home, even within these thirty days.
+מקודשת – and she requires a Jewish bill of divorce from both of them.
+בת כהן לישראל – if this woman is the daughter of a Kohen, that became betrothed after thirty days, all thirty days, she may consume the Priest’s sacred gifts, for she was not invalidated from eating Terumah of her father’s house. But if she is the daughter of an Israelite [who is betrothed] to a Kohen, she does not eat Terumah, for she is not yet the wife of a Kohen.
+
+Mishnah 2
+
+הרי את מקודשת לי – with this Perutah/penny on the condition that I will give you two hundred Zuz.
+ויתן – and when he gives it [to her], she is betrothed retroactively, but all who say, on condition is treated like one who says, “from now.”
+הרי זו מקודשת ויש לו – if there witnesses that he has it (i.e., the money), and if it is not known that he has it, she is doubtfully betrothed, lest he has it, but that he intends to upset her.
+ןאם הראה על השלחן – for he was a money-changer and he showed her money on the table that was not his, and she is not betrothed.
+
+Mishnah 3
+
+בית כור – an appropriate place to seed a Kor, which is thirty Seah..
+ויש לו – If there are witnesses that he has it, she is certainly betrothed, but if it is not known that he has it, she is doubtfully betrothed. And we don’t say that monies that people make is what they hide, for we fear lest he have it and he has the intention to upset her. But land we don’t suspect that perhaps he has it, for if there is that he has land, it has a voice.
+ואם הראה בבקעה – that it is not his, and even though that he set it down for a tenant who will pay a fixed rent payable in kind or land tenancy on a fixed rent, she is not betrothed.
+
+Mishnah 4
+
+כל תנאי – which is not a double [stipulation] (stating both alternatives) is not a [valid] condition, for even if the condition was not fulfilled, the words/matters were fulfilled.
+אם יעברו ואם לא יעברו – and if he did not double the words, his condition would be fulfilled and they (i.e., Reuben, Gad, and one-half of the tribe of Manasseh would inherit the land of Gilead, even though they would not cross [the Jordan River to fight the battles in Canaan with their brethren]. And even though he (i.e., Moses) said, “If every shock-fighter among the Gadites and Reubenites crosses the Jordan with you…” we don’t have that it follows from the affirmation, we derive the negative by implication. And we learn from it also, that we require the condition before the action, for since he did not say, “give it to them if they will cross [the Jordan]” implies that if he had said such, its condition would not come and void the action of the gift that preceded it, and we also learn from it that we require the affirmative prior to the negative, for he (i.e., Moses) did not say, “if you will not cross, don’t give them, but if they do cross, give them.”
+ר' חנינא כו' – He disputes the double condition, that there is no need to double, for it follows from the affirmation that we derive the negative by implication, and this is what Moses doubled, there was a need for that matter. And regarding the Halakhic decision, if he said, “on condition,” there is no need for the double stipulation, and neither the affirmation prior to the negative, nor the condition prior to the ac, but the condition stands. But, if he did not say, “on the condition,” he would need all of these things that we mentioned, “and if not,” the condition is void and the action is valid, and it doesn’t make a difference whether the condition was made in monetary matters or in [the realms] of Jewish divorce and betrothal – everything is equivalent in this matter.
+
+Mishnah 5
+
+והוכר עוברה דבריו קיימין – Maimonides wrote [in his commentary to the Mishnah] that he may not come upon her until he betroth her a second time, for a person does not ever give possession of (i.e., sell) what does not yet exist, and they did not say that his words are fulfilled other than to be stringent upon her so that she cannot marry anyone else.
+
+Mishnah 6
+
+ואעשה עמך כפועל – with the labor of one day [as the betrothal monies], and not that he is betrothing her with the salary of the work for since we hold that there regarding hiring there is from the beginning to the end, hence it is found that when he completes his work, his hire is like a loan to her, and one who betroths with a loan is not betrothed, but he betroths her now with a Perutah/penny , on the condition that afterward, he will act with her like a [day] laborer.
+ע"מ שירצה אבא – In the Gemara (Kiddushin 63b), it explains that the father will not protest, and when they established the time for his protest, such as if he (i.e. the potential husband) said if the father will not protest all thirty days. Therefore, the father desired it, if the thirty days passed and he did not protest, then she is betrothed. If he didn’t want it (i.e., the betrothal to take place), that he protested within the thirty day [period], she is not betrothed.
+מת האב – within the thirty day [period], she is betrothed, for as we said, who is protesting?
+מת הבן – within the thirty day [period], we teach the father that he should protest so that she would not be in need of her brother-in-law (i.e., the husband’s brother – in the case of his dying without issue, enters his estate and marries his wife).
+
+Mishnah 7
+
+אני קדשתיה נאמן – to wed her, that he would not be arrogant before the father that who received the betrothal [monies] to say, “I am he,” for if it was not the truth, he would be afraid, as perhaps he would contradict him.
+
+Mishnah 8
+
+וגרשתיה – I received her Jewish bill of divorce.
+והרי היא קטנה – now when I said this about her.
+נאמן – to make her disqualified from the priesthood [through marriage]. He is believed about his daughter all the time that she is a minor, as it is written (Deuteronomy 22:16): “[And the girl’s father shall say to the elders,] ‘I gave this man my daughter to wife…” When he said “[this] man, he prohibited her to everyone else, for we do not know to whom [it was that he was talking about], and when he returned and said to this one, he made her permissible to him.
+והרי היא גדולה – and if he said this after she had grown [into adulthood], but did not say this when she was still a minor, he is not believed.
+נשבית ופדיתיה וכו' אינו נאמן – to disqualify her from the priesthood, for regarding marriage, the All-Merciful (i.e., the Torah) believes the father; regarding her being taken captive, he is not believed.
+יש לי בנים – and my wife will not be dependent upon her brother-in-law (who in the case of his brother dying without issue enters into his estate and marries his wife).
+יש לי אחים – and my wife will be dependent upon her brother-in-law, but up until now, she was in the status that she would not be dependent.
+אין הבוגרות בכלל – because they are not in the domain of the father to become betrothed, and even though he had made the adult daughter an agent to receive her betrothal, we say (Kiddushin 64b) that a person does not put aside a Mitzvah which [primarily] rests on him [to see to the betrothal of his daughter] and perform one which is not incumbent upon him [concerning his adult daughter]. But minors and girls between the ages of twelve and twelve-and-one-half require a Jewish bill of divorce, out of doubt, for we don’t know which of them he (i.e., the father) had betrothed.
+
+Mishnah 9
+
+קדשתי את בתי גדולה – it was necessary for the Tanna [of our Mishnah] to teach us of the dispute of Rabbi Meir and Rabbi Yosi in the case of: “I betrothed the eldest” and “I betrothed the youngest.” For had [the Mishnah] only taught us regarding “I betrothed the eldest,” I would think that on this which Rabbi Meir is commenting upon, and since there is a younger [daughter] than her, it is to this one, “the elder” that he calls her, for it is praiseworthy for a person to call his daughter with the language of “older” even though she is “younger,” when there is younger sister younger than her. But, regarding a minor, I would say that he (i.e., Rabbi Meir) would agree with Rabbi Yosi, that all the while that he can call her “elder,” he would not call her “younger.” But if [the Mishnah only taught] that alone (i.e., the statement of Rabbi Meir), it is on that alone which Rabbi Meir is commenting upon but on this one (“I betrothed the younger”), I would say that Rabbi Yosi agrees with Rabbi Meir. Therefore, it was necessary to teach both of them. And the Halakha is according to Rabbi Yosi in both cases.
+
+Mishnah 10
+
+האומר לאשה קדשתיך וכו' – it is necessary for us to mention the case of when he says, “I have betrothed you,” and [the case] when she says, “you have betrothed me.” For if it (i.e., the Mishnah) [only] taught when he says to the woman: “I have betrothed you,” he is forbidden to her relatives while she is permitted to his relatives, I would think that the law is that she does not make herself forbidden to his relatives, for if he were to tell a lie, as a man doesn’t care [and hence speaks thus] if he forbids himself to her relatives for no reason, and he lies when he says, “I have betrothed you,” even though he has not [in reality] betrothed her, but she, when she states “You have betrothed me,” prohibits herself to the entire world until he gives her a Jewish bill of divorce, for if he had not established this for her, she would not have said it, and through her mouth he would be forbidden to all of her relatives, and even if he gave her a Jewish bill of divorce; this is what it comes to tell us, [that this is not the case]. (see Kiddushin 65a)
+קדשתיך והיא אומרת לא קדשת אלא בתי וכו' – because you might think to say that since according to the Torah, the father is believed about his daughter, that the mother would be believed about her daughter, according to the Rabbis, but what it comes to tell us is that she is not believed.
+
+Mishnah 11
+
+קדשתי את בתך וכו' – Since the [Mishnah] taught above these clauses above [in the previous Mishnah], it (i.e., the Mishnah) also teaches this, and even though it is a Mishnah that is not necessary, and in all of these [sections] when she says: “You have betrothed me,” we request from him that he give [her] a Jewish bill of divorce in order that it will permit her [to marry others]. And if he gave a Jewish bill of divorce on his own accord, we force him to give [her] the Ketubah [settlement].
+
+Mishnah 12
+
+כל מקום שיש קדושין ואין עבירה – that the betrothal takes effect, and there is no sin [associated] with her marriage. And this principle is not exact, for a male convert who marries an illegitimately born female, the betrothal is valid but there is no sin [associated] with it, for a community/congregation of converts is not called a community. And even though any child-born goes after the [status] of the male, [in this case] the child is illegitimate (i.e., a Mamzer), both whether a convert married an illegitimately born female or whether a Mamzer married a woman convert.
+וכל מי שאין לה עליו קדושין וכו' הולד ממזר – In [Tractate] Yevamot (49a) we derive it from Scripture, as it is written (Deuteronomy 23:1): “No man shall marry his father’s former wife, [so as to remove his father’s garment],” and near it (verse 3), [it states]: “No one misbegotten [shall be admitted into the congregation of the LORD; none of his descendants, even in the tenth generation, shall be admitted into the congregation of the LORD].” And we maintain her as a widow whose husband died childless waiting for her brother-in-law to act (i.e., either to marry her or to absolve her of the obligation through the Halitzah/refusal ceremony) of his father, as she is the wife of the brother of his father and she is liable to Divine extirpation through him.
+על אחת מכל העריות – of those liable for Divine extirpation.
+ולד שפחה ונכרית – as it is written [regarding] a female maidservant (Exodus 21:4): “the wife and her children shall belong to the master…” and [regarding] a heathen woman, it is written (Deuteronomy 7:4): “For they will turn your children away from Me [to worship other gods]…,” and because it is not written, “and she will turn [your children] away [from Me], we learn from it that this is how it should be understood: “do not give your daughters to their sons [or take their daughters for your sons]” (Deuteronomy 7:3), for the husband of your daughter will turn away your son that your daughter will give birth to through him from Me, but, it does not repeat “his daughter you shall not take for your son,” for the child (literally “male,”) that comes from the heathen is not called “your son,” but rather, “her son.”
+
+Mishnah 13
+
+ממזר שנשא שפחה – and even ab initio, a Mamzer can marry a maid-servant in order to purify his children. And the Halakah is according to Rabbi Tarfon. But Rabbi Tarfon admits that a slave who married a Mamzeret, the child is a Mamzer, for the slave has no pedigree
+
+Chapter 4
+
+
+
+Mishnah 1
+
+עשרה יוחסין עלו מבבל – that Ezra set aside all of the ineligibles who were in Babylonia and they were brought up with him, in order that she shouldn’t be mixed with traced genealogies, because there was no Jewish court there.
+חללי – Kohanim who were born from those who had been ineligible for the priesthood, such as a widow [married to] to a High Priest or a divorcee, the female issue of a Kohen’s illegitimate connection (or a Kohen’s wife illegitimately married to him), and/or a harlot to a common Kohen.
+חרורי – freed slaves.
+נתיני – Gibeonites who were circumcised in the days of Joshua, and were prohibited from marrying into the community [but would serve as water drawers and hewers of wood].
+שתוקי ואסופי – we will explain them further on (Mishnah 2).
+גיורי וחרורי ממזרין כו' כולם מותרים לבא זה בזה – for a community of converts is not considered a community, and Mamzerim are not warned about that they should not enter the community of converts, but Levites, and Israelites cannot [marry] with a Mamzer. And the illegitimate child of unknown fatherhood and the foundling, whose father and mother are unknown, are doubtful Mamzerim (i.e., illegitimate) and are permitted to be mixed with certain Mamzerim, for we say that into a clear congregation he may not enter, but into a doubtful congregation he may enter.
+
+Mishnah 2
+
+שתוקי. כל שהוא מכיר את אמו – that he calls, “Daddy,” but his mother silences him.
+בדוקי – that they examine the mother. If she said that she was impregnated by an appropriate individual, the child is appropriate. And the Halakha is according to Abba Shaul.
+
+Mishnah 3
+
+כל האסורים לבא בקהל – even though we have taught in the beginning (Mishnah 1), that illegitimate children and Gibeonites who were circumcised at the time of Joshua are permitted to marry each other, it comes to tell us, for example, that an Ammonite or Moabite convert may marry an illegitimate child, an illegitimate child of unknown fatherhood and a foundling whose mother and father are unknown.
+ר"י אוסר – It explains in the Gemara (Kiddushin 74a-b) that this is how it should understood. Rabbi Yehuda who prohibits a convert [marrying] an illegitimately-born woman, that these words refer to a convert of all the other heathens who is permitted to enter the congregation [of Israel], he is the one who is prohibited to marry an illegitimately-born woman, according to Rabbi Yehuda who holds that a congregation of converts is a congregation. But an Ammonite or Moabite convert who is prohibited from entering the congregation [of the LORD], Rabbi Yehuda would admit that he is permitted to [marry] an illegitimately-born woman.
+ודאן בודאן מותר – such as an illegitimately-born child with a Gibeonite.
+ודאן בספיקן – An illegitimately born child and a Gibeonite with an illegitimate child of unknown fatherhood and a foundling whose mother and father are unknown.
+ספיקן בספיקן – an illegitimate male child of unknown fatherhood with an illegitimate female child of unknown fatherhood and a male foundling whose mother and father are unknown with a female foundling whose mother and father are unknown and [the case of] a male foundling whose mother and father are unknown with an illegitimate female child of unknown fatherhood. Even though each of these contains a doubt, it is prohibited, lest one was really “kosher/fit” and the other was unfit. And the Halakha is according to Rabbi Eliezer.
+וכותי – this is its doubt, since they are not expert in the laws of Jewish divorce and betrothal. And nowadays, they (i.e., the Rabbis) made them to be like complete heathens for all their matters.
+
+Mishnah 4
+
+ארבע אמהות – two from the side of the father and two from the side of the mother.
+שהם שמונה – four from [the side of] the father and four from [the side of] the mother. And what are they? Her mother, her mother’s mother, the mother of her father’s mother, the mother of the mother of her father’s mother, the mother of her father, the mother of her father’s mother, the mother of her father’s father, the mother of the mother of her father’s father. We examine them so that there was not among one of them a disqualification/blemish.
+ואם היתה לויה וישראלית – And a Kohen comes to marry her.
+מוסיפין עליהן עוד אחת – one mother for each and every pair, such as her mother, and her mother’s mother, and the mother of her mother’s mother, and similarly for all of them, and that we examine the mothers, but we don’t examine the fathers, lest there is a disqualification in her father or in her father’s father, because it is the manner of people, when they put each other to shame through a dispute, they put each other to shame through traced genealogy for if there was any disqualification from the side of the fathers, it was known. But the women do not put each other to shame with disqualification of genealogy but rather through unchastity, and if there is within them a matter of disqualification of genealogy, it has no voice. And this obligatory examination is not mentioned, other than with a family that raises a protest against her legitimacy, but a family that does not have an suspicion about he, does not require an examination, for all families stand under a presumption of fitness, and the man alone must check when he comes to marry a woman from a family where there is a doubt, but the daughter of Kohen who comes to marry does not have to check upon the man [and his family], for there is no specific law prohibiting women of legitimate birth to marry men of illegitimate birth (see Talmud Yevamot 84b), and the daughter of a Kohen is permitted, ab initio, to marry a convert and a man unfit for the priesthood because of his father’s illegitimate connection, and the same law, all the more so, applies for the daughter of a Levite and an Israelite woman.
+
+Mishnah 5
+
+אין בודקין מן המזבח ולמעלה – He began to examine the mothers, and found that her father’s father served at the Altar, there is no need to examine after the mother of her father’s father, since her son served at the Altar, it is known that he is of legitimate descent.
+ולא מן הדוכן ולמעלה – if he found that he as a singer on the platform.
+ולא מן הסנהדרין ולמעלה – and especially from the Sanhedrin/Jewish court that was in Jerusalem, and even from those who adjudicated only monetary cases, for they would not place anyone from the Sanhedrin other than a Kohen, Levite or Israelite of legitimate descent, as it is states (Numbers 11:16): “And let them take their place there with you,” those that are similar to you in descent and in wisdom.
+וגבאי צדקה – since they would quarrel with these people, they would seize the Tzedakah, and even on Fridays, if they had with them a matter, it would have a voice.
+בערכי ישנה של צפורי – In the Sanhedrins of the city whose name is Yeshanah, which is near to Sepphoris.
+ערכי – Sanhedrins where they would arrange and establish the genealogies.
+אסטרטיא של מלך – in the monthly division of each month to go out to the wars of the House of David, a particular family in a certain month. And they would not go out to war other than those with legitimate descent , so that their merit and the merit of their ancestors would help them.
+
+Mishnah 6
+
+בת חלל זכר פסולה מן הכהונה לעולם – the daughter of his son or the daughter of his son’s son, until the end of all the generations, but the daughter of his daughter from an Israelite [father] is fit for [marriage into] the priesthood.
+בת גר זכר – even from an Israelites woman, is ineligible for [marriage into] the priesthood, just like the daughter of one unfit for the priesthood on account of his father’s illegitimate connection.
+
+Mishnah 7
+
+ור"א בן יעקב אומר וכו' – We bring to a conclusion in the Gemara (Kiddushin 78b) that he (i.e., a Kohen) who comes to take counsel, we give him a ruling in accordance with Rabbi Eliezer ben Yaakov, that a Kohen should not marry the daughter of a male and female convert, but if he marry [the daughter of converts], the Halakha is according to Rabbi Yosi, and we do not compel him to divorce her (literally: “we do not withdraw her from his hand), and his seed from her is fit [for the priesthood].
+
+Mishnah 8
+
+האומר בני זה ממזר הוא אינו נאמן – for he is a relative in relation to him, and a relative is not fit to testify.
+ואפילו שמיהם – the husband and his wife, and it is not necessary that the father alone testifies that he is an illegitimate child, for he is not believed, who is not certain [of the child’s paternity], but even the mother who is certain [of the child’s paternity], she is [also] not believed (see Kiddushin 78b).
+אפילו על עובר שבמעיה – who does not enjoy the presumption of fitness.
+ר' יהודה אומר נאמנים – The reason of Rabbi Yehuda is that it is written (Deuteronomy 21:17): “[Instead, he must accept [the first-born, the son of the unloved one, and allot to him a double portion of all that he possesses….” – he will be accepted/recognized to others. From here [we learn that] the father is believed to disqualify his son, but the mother is not believed to disqualify her son. And especially regarding his son he believed, but not on the son of his son, for if this son had children, he would not not believed to disqualify them. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 9
+
+וכן האשה שנתנה רשות לשלוחה – it was necessary for the Tanna [of our Mishnah] to inform us that the father that made [someone] his agent to betroth his daughter and a woman that made [someone] her agent to betroth herself, for had [the Mishnah] only mentioned [the case of] the father, I would think that the father that has established his traced genealogy, and when he found that he is of legitimate descent, he betrothed her to himself. And the case where say that he annulled his agent, but a woman who does not establish a traced genealogy, even though she betrothed herself, we don’t rely upon her betrothal, nor did she annul the agent, for she thought that perhaps, the agent would find a person of greater connection than this. And if we only mention about the woman, I would think that because the woman carefully investigates and marries, when she betroths herself, she voids the agent. But the man, who is not strict about his daughter, if she marries any husband, he has not voided the agency of the agent, and he who came first and betrothed her, though that perhaps he is not found. It is necessary. (See Tractate Kiddushin 79a)
+
+Mishnah 10
+
+אינו צריך להביא ראיה לא על האשה – for she is of distinguished birth/well-connected , for she was examined when she got married.
+ולא על הבנים – the small children who are clinging to/running after their mother.
+
+Mishnah 11
+
+
+
+Mishnah 12
+
+לא יתיחד איש אחד עם שתי נשים – because they are light-headed and they both enjoy being enticed.
+אבל אשה אחת מתיחדת עם שני אנשים – for one is embarrassed from his fellow. And the Halakhic decision is that a woman should not be alone with two men, and all the more so, one man with two women, other than if there were two women who were rivals or sisters-in-law (i.e. widows of a brother who died without issue), or a woman and the daughter of her husband, or a woman and her mother-in-law, or a woman with a baby girl that knows the flavor of sexual intercourse and does not deliver herself to sexual intercourse, since these [pairs[ hate each other and are fearful one of the other, and similarly, she is afraid of the minor lest she see her and tell. And we whip on the private meeting of a free woman with a man, and on the private meeting with those [forbidden] because of incest , other than a married woman who is not whipped , in order that we would not cast suspicion on the legitimacy of her children (see Talmud Kiddushin 81a), but it is permitted to be alone with an animal and with a male, for Israelites were not suspected on pederasty and on relations with animals.
+הגדילו זו ישנה בבסותה וכו' – and this is case where the daughter was from twelve years of age and the boy from thirteen years of age and one day. And at the time where she is embarrassed to stand before him unclothed, even younger than this, they sleep he with his clothes [on] and she with her clothes [on].
+
+Mishnah 13
+
+רווק – free, without a wife.
+לא ילמד סופרים – he should not accustom himself to be one of the Scribes, that is to teach young children, because the mothers of these young children are found near him to bring their children to the school.
+אף מי שאין לו אשה – even though he is not free, but rather, he has a wife who does not dwell with him, he should not teach young children. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 14
+
+וחכמים מתירין – And the Halakha is according to the Sages, for Israelites were not suspected of pederasty.
+כל שאומנותו בין הנשים – for the work of his craft is done for woman, and the women need him.
+לא יתיחד עם הנשים – and even with many women, because they become intimate with him, and are partial with him. But if there was another man with the two women, the Mishnah would teach that he shouldn’t, [but] three or four are even better. But Maimonides interprets that we don’t permit it, even because of the needs of his life to be intimate with woman, since his livelihood is from them.
+חמר גמל וספן – all these are the trades of robbery, when they sleep on the roads, they go in and collect wood and fruit from the vineyards, and furthermore, they have the advantage over other people and violate their conditions.
+רועה – [his cattle] for he removes the cattle to graze in the field of others.
+חנוני – is trained/experienced in fraud, to urinate water in wine and place pebbles in wheat, for a person is obligated to teach his son a clean craft.
\ No newline at end of file
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+Bartenura on Mishnah Kiddushin
+ברטנורא על משנה קידושין
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה קידושין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>האשה נקנית.</b> לפי שאין האשה מתקדשת אלא מדעתה, תנא האשה נקנית ולא תנא האיש קונה. ואיידי דתנא רישא האשה נקנית, תנא סיפא היבמה נקנית, ואע״ג דיבמה נקנית ליבם בין מדעתה בין שלא מדעתה:
+<b>נקנית בכסף.</b> דגמרינן קיחה קיחה משדה עפרון, כתיב הכא (דברים כ״ד:א׳) כי יקח איש אשה, וכתיב התם (בראשית כ״ו) נתתי כסך השדה קח ממני:
+<b>בשטר.</b> כגון שכתב לה על הנייר או על החרס ואע״פ שאין בו שוה פרוטה, בתך מקודשת לי, בתך מאורסת לי, בתך לי לאנתו, ונתנו לה בפני עדים. וילפינן לה דכתיב (דברים כ״ד:א׳) ויצאה והיתה, מה יציאה בשטר, כדכתיב (שם) וכתב לה ספר כריתות, אך הויה בשטר:
+<b>ובביאה.</b> בא עליה בפני עדים לשם קדושין, דכתיב (שם) כי יקח איש אשה ובעלה. ואע״פ שאין לך קדושין מפורשים בתורה יותר מקדושי ביאה, אמרו חכמים שהמקדש בביאה מכין אותו מכת מרדות, שלא יהיו בני ישראל פרוצין:
+<b>בפרוטה.</b> היא חצי שעורה של כסף:
+<b>היבמה נקנית.</b> ליבם להיות כאשתו לכל דבר, בביאה. אבל כסף ושטר לא מהנו בה מדאורייתא ש אלא רבנן הוא דתקון דמהני בה מאמר לפסלה על שאר האחין, אבל לא לפטרה מן החליצה, ולא להטמא לה:
+
+Mishnah 2
+
+<b>עבד עברי נקנה בכסף.</b> דכתיב (ויקרא כ״ד) מכסף מקנתו, מלמד שהוא נקנה בכסף:
+<b>ובשטר.</b> שנאמר באמה העבריה (שמות כ״א:י׳) אם אחרת יקח לו, הקישה הכתוב לאחרת. מה אחרת בשטר אף האמה בשטר, וילמוד עבד עברי מאמה העבריה, דכתיב (דברים ט״ו:י״ב) העברי או העבריה, מקיש עברי לעבריה:
+<b>בשנים.</b> לסוף ו׳ שנים יצא חפשי, ואפילו היתה שמטה בתוך שש שנים, עובד, דכתיב (שמות כ״א) שש שנים יעבוד ובשביעית. פעמים שהוא עובד בשביעית: 
+<b>וביובל.</b> אם פגע יובל בתוך שש שנים, מוציאו:
+<b>ובגרעון כסף.</b> דכתיב באמה העבריה (שם) והפדה, והוקש עברי לעבריה, אם קנאו רבו בשש מנים והוא עתיד לצאת לסוף ו׳, נמצא קונה עבודת כל שנה במנה, כשבא לפדות עצמו מגרע לו רבו מפדיונו דמי עבודת השנים שעבד:
+<b>יתירה עליו אמה.</b> שקונה עצמה בכל אלה ובסימני נערות, כדילפינן מויצאה חנם, ריבה לה יציאה לזו, שיוצאה בסימנים:
+<b>ובמיתת האדון.</b> דכתיב ועבדו לעולם, לו ולא לבן. אבל הנמכר ומת האדון בתוך ו׳, עובד לבן, דכתיב שש שנים יעבוד, בין לו בין לבנו. ודוקא לבן עובד כל שש אם מת האדון, אבל לבת ולאח ולשאר יורשים אינו עובד, דכתיב (דברים ט״ז) ועבדך שש שנים, לך ולא ליורשים. ואמה העבריה קונה עצמה במיתת האדון כנרצע, דכתיב גבי נרצע (שם) ואף לאמתך תעשה כן:
+
+Mishnah 3
+
+<b>עבד כנעני נקנה בכסף ובשטר ובחזקה.</b> דכתיב (ויקרא כ״ה) והתנחלתם אותם לבניכם [אחריכם] לרשת אחוזה, הקיש עבדים לקרקעות, מה קרקע נקנה בכסף בשטר ובחזקה, אף עבד כנעני נקנה בכסף בשטר ובחזקה. וחזקת העבד, כגון שהתיר מנעל לרבו, או הנעילו, או הוליך כליו אחריו לבית המרחץ, הפשיטו, הרחיצו, סכו, גרדו, הלבישו, הגביהו או שהגביה הרב את העבד, קנאו:
+<b>בכסף ע״י אחרים.</b> שיתנוהו לרבו על מנת שיהיה זה בן חורין. אבל הוא עצמו לא יקבלו מהם ואפילו ע״מ שאין לרבו רשות בו, דקסבר אין קנין לעבד בשום צד בלא רבו:
+<b>ובשטר ע״י עצמו.</b> דסבר חובה הוא לעבד שיצא מתחת ידי רבו לחירות, שאם עבד כהן הוא, פוסלו מלאכול בתרומה, ואם עבד ישראל הוא, אוסרו בשפחה. ומשום הכי קאמר דאינו יוצא לחירות בשטר ע״י אחרים אלא ע״י עצמו, דכיון דחובה היא לו אין חבין לאדם אלא בפניו. וכסף דע״י אחרים שאני, שכן קבלת רבו גרמה לו להשתחרר מאליו, ואין אחרים הללו חבין לו, אלא קבלת הרב, והרב אינו נעשה שלוחו, אלא לצורך עצמו, ומקנהו מאליו:
+<b>וחכ״א בכסף ע״י עצמו.</b> דקסברי יש קנין לעבד בלא רבו, הלכך קונה את עצמו בכסף אפילו ע״י עצמו. וכ״ש ע״י אחרים:
+<b>ובשטר ע״י אחרים.</b> דסברי זכות הוא לעבד שיצא מתחת ידי רבו לחירות, וזכין לאדם שלא בפניו. והלכה כחכמים. והעבד כנעני קונה עצמו אם סימא רבו את עינו או הפיל את שנו או קטע ממנו א׳ מכ״ד ראשי אברים, שהם [ראשי] אצבעות ידים, ואצבעות רגלים, וראשי אזנים, וראש החוטם, וראש הזכרות, וראשי שדים באשה. והוא דלא חשיב להו במתניתין בכלל הדברים שהעבד קונה את עצמו, משום דהיוצא בראשי אברים צריך גט שחרור מרבו, והיינו קונה את עצמו בשטר:
+<b>ובלבד שיהא הכסף משל אחרים.</b> דעבד אין לו כלום, דאך מציאה וקבלת מתנה הכל לרבו. ואם בא להפדות ע״י עצמו צריך להיות הכסף משל אחרים שיתנוהו לו ע״מ שאין לרבו רשות בו:  
+
+Mishnah 4
+
+<b>במסירה.</b> בעלים מוסרין אותה ללוקח באפסר או בשערה:
+<b>בהגבהה.</b> ולא במשיכה:
+<b>נקנית במשיכה.</b> ואע״ג דאפשר בהגבהה, מ״מ נקנית במשיכה, משום דמסרכא, שהיא מתחזקת בצפרניה תמיד ליאחז ע״ג קרקע. ופסק ההלכה, בין בהמה דקה בין בהמה גסה נקנית במשיכה וכ״ש בהגבהה. ומשיכה קונה בסימטא שהיא זוית של רשות הרבים, ובחצר של שניהם. ומסירה קונה ברה״ר, ובחצר שאינה של שניהם. והגבהה קונה בכל מקום. וכל מה שדרכו בהגבהה אינו נקנה אלא בהגבהה. ודבר הנקנה במסירה אינו נקנה במשיכה. וכן דבר הנקנה במשיכה אינו נקנה במסירה:
+
+Mishnah 5
+
+<b>נכסים שיש להם אחריות.</b> היינו קרקעות, שהמלוה את חבירו סומך עליהם לפי שקיימים ועומדים. ופירוש אחריות. חזרה, שחוזר המלוה עליהם וטורף אותם מן הלקוחות כשלא ימצא כלום ללוה:
+<b>נקנין בכסף.</b> דכתיב (ירמיהו ל״ב:מ״ד) שדות בכסף יקנו. והני מילי במקום שאין רגילין לכתוב שטר, אבל במקום שרגילין לכתוב שטר לא קנה עד שיכתוב שטר:
+<b>בשטר.</b> שכותב על הנייר או על החרס שדי נתונה לך שדי קנויה לך ומוסרו לקונה. ודוקא במתנה נקנה הקרקע בשטר. אבל במכירה, עד שיתן את הכסף. אלא א״כ מוכר שדהו מפני רעתה, דבהא קנה בשטר לחודיה. ומנלן דמקרקעי נקנין בשטר, דכתיב (ירמיהו ל״ב:מ״ד) וכתוב בספר וחתום:
+<b>ובחזקה.</b> כגון שחפר בקרקע מעט, או נעל, וגדר, ופרץ כל שהוא בפני המוכר. ואם היה שלא בפניו, צריך שיאמר לו לך חזק וקני. ומנא לן שקרקע נקנה בחזקה, דכתיב (דברים י״א:ל״א-ל״ב) וירשתם אותה וישבתם בה, במה ירשתם בישיבה:
+<b>ושאין להם אחריית אין נקנין אלא במשיכה.</b> דכתיב (ויקרא כ״ה:י״ד) או קנה מיד עמיתך, דבר שאפשר לתתו מיד ליד אינו נקנה אלא בנתינה מיד ליד:
+<b>נקנין.</b> עם נכסים כו׳. אם מכר מטלטלין עם הקרקע, כיון שקנה לוקח הקרקע באחת מג׳ קנינים הללו, נקנו מטלטלין עמה. והוא שיאמר, לו קנה [הני] אגב קרקע. ונפקא לן מקרא דכתיב בדברי דימים (ב׳ כ״א ג׳) ויתן להם אביהם מתנות רבות לכסף ולזהב ולמגדנות עם ערי מצורות:
+<b>וזוקקין.</b> נכסים הללו שאין להם אחריות את הנכסים שיש להם אחריות כו׳. אע״ג דאין נשבעין על הקרקעות, היכא דטענו מטלטלין וקרקעות ונתחייב לישבע על המטלטלין, זוקקין המטלטלין את הקרקעות לישבע עליהם ע״י גלגול שבועה. ולמדנו גלגול שבועה מסוטה, דכתיב (במדבר ה׳:כ״ב) ואמרה האשה אמן אמן, אמן מאיש זה, אמן מאיש אחר. אמן שלא שטיתי ארוסה, אמן שלא שטיתי נשואה, שומרת יבם, וכנוסה:
+
+Mishnah 6
+
+<b>כל הנעשה דמים באחר.</b> מפרש בגמרא כל הנישום דמים באחר, כל דבר שאם בא לתתו דמים באחר צריך לשומו, דהיינו כל מטלטלין בר ממטבע:
+<b>כיון שזכה זה.</b> כלומר כיון שמשך האחד נתחייב האחר בחליפין בכ״מ שהם, אם מתו או אבדו ואע״פ שלא משך, לפי שבמשיכת המוכר את הסודר או את החפץ, נקנה המקח ללוקח בכ״מ שהוא. ואע״פ שאין בחפץ שקונים בו שוה פרוטה. ובלבד שלא יהיה מטבע או פירות, שאלו אין קונין בהם. וכל הדברים נקנים בחליפין, מטלטלין עבדים וקרקעות. חוץ מהמטבע שאינו נקנה בחליפין, משום דדעתיה דאינש אצורתא דמטבע לא על גופיה, וצורתא עבידא דבטלה. לפיכך אם לקח אדם מטבע בלא משקל ובלא מנין, ואמר אלו חלופי שדה פלונית, או עבד פלוני, או חפץ פלוני, כיון שמשך זה, נתחייב האחר בחליפיו, דהא גלי דעתיה דלאו אצורתא קפיד הואיל ולא שקל ולא מנה. ואין שום דרך שיועיל בקניית המטבע היכא דליתיה בעיניה, אלא להקנותו אגב קרקע:
+<b>רשות הגבוה בכסף.</b> גזבר שנתן מעות בבהמה לצורך הקדש, אפילו היא בסוף העולם, קנה. ובהדיוט לא קנה אלא בחזקה, כלומר עד שימשוך. ואם נתן ההדיוט דמים על החפץ, כל זמן שלא משך החפץ לא קנה, ומחזיר המוכר את הדמים אם חוזר בו ממכירת החפץ, וצריך לקבל עליו מי שפרע. אבל אם משך הלוקח החפץ, אע״פ שעדיין לא נתן הדמים שהתנה, אין שום אחד מהם יכול לחזור בו. ואם לא נתן דמים ולא משך החפץ, אלא שנתפשרו על המקח בפני עדים ונתרצה זה שיקנה בכך וכך, ונתרצה חבירו למכור בכך ובכך, אפילו אמר אתם עדי אין באלה הדברים כלום, ואפילו מי שפרע אין כאן:
+<b>אמירתו לגבוה כמסירתו להדיוט.</b> האומר שור זה עולה, בית זה הקדש, אפילו בסוף העולם, קנה. ובהדיוט לא קנה עד שימשוך בבהמה, ויחזיק בבית:
+
+Mishnah 7
+
+<b>כל מצות הבן על האב.</b> כל מצות הבן המוטלות על האב לעשות לבנו. והן ששה דברים, למולו, לפדותו אם הוא בכור, ללמדו תורה, ללמדו אומנות, להשיאו אשה, להשיטו בנהר:
+<b>אנשים חייבים.</b> האב חייב במצות הללו לבנו, והאם פטורה:
+<b>וכל מצות האב.</b> המוטלות על הבן לעשות לאביו, שהם מורא וכבוד. מורא, לא ישב במקומו, ולא יסתור את דבריו, ולא יכריע את דבריו. כבוד, מאכיל ומשקה. מלביש ומכסה. מכניס ומוציא:
+<b>אחד אנשים ואחד נשים חייבים.</b> הבנים והבנות חייבים:
+<b>וכל מצות עשה שהזמן גרמה.</b> שהזמן גרם למצוה שתבא, כגון שופר, סוכה, לולב, וציצית:
+<b>שלא הזמן גרמה.</b> כגון מזוזה, מעקה, אבדה, ושלוח הקן. והני תרי כללי לאו דוקא, כדקיי״ל אין למדין מן הכללות אפילו במקום שנאמר בהם חוץ, שהרי מצה בליל הפסח, ושמחה במועדים, והקהל בחג הסוכות, כולן מ״ע שהזמן גרמה הן ונשים חייבות. ות״ת, ופריה ורביה, ופדיון הבן, ממ״ע שלא הזמן גרמה הן ונשים פטורות. אבל כללא בתרא דכל מצות לא תעשה אחד אנשים ואחד נשים חייבים. חוץ מבל תקיף ובל תשחית ובל תטמא למתים, כללא דוקא הוא, וילפינן ליה מדכתיב במדבר ה׳) איש או אשה כי יעשו מכל חטאת האדם, השוה הכתוב אשה לאיש לכל עונשין שבתורה:
+<b>חוץ מבל תקיף ובל תשחית.</b> דכתיב (ויקרא י״ט) לא תקיפו פאת ראשכם, ולא תשחית את סאת זקנך. כל שישנו בהשחתה ישנו בהקפה, וכל שאינו בהשחתה אינו בהקפה. והני נשי הואיל וליתנהו בהשחתה ליתנהו בהקפה. ומנלן דליתנהו בהשחתה, דכתיב פאת זקנך, ולא כתיב פאת זקנכם, מאי זקנך, זקנך ולא זקן אשתך:
+<b>ובל תטמא למתים.</b> דכתיב (שם כ״א) אמור אל הכהנים בני אהרן, בני אהרן ולא בנות אהרן:
+
+Mishnah 8
+
+<b>הסמיכות והתנופות.</b> אינה סומכת, ואינה מניפה, ואינה מגשת מנחה בקרן מערבית דרומית כמשפטה אם היא כהנת, ואינה קומצת ולא מקטרת, ואינה מולקת עוף, ואינה מקבלת דם במזרק, ואינה מזה דם:
+<b>חוץ מסוטה ונזירה. שהן מניפות.</b> מנחתן בעצמן, שמנחתן טעונה תנופה בבעלים:
+
+Mishnah 9
+
+<b>כל מצוה.</b> שאינה תלויה בארץ. כל מצוה שהיא חובת הגוף, מיקרי אינה תלויה בארץ. ושהיא חובת קרקע, מיקרי תלויה בארץ:
+<b>חוץ מן הערלה.</b> שנוהגת בחוצה לארץ הלכה למשה מסיני. וכלאי הכרם בחוצה לארץ מדרבנן. וכלאי זרעים מותרין לזרעם בחוץ לארץ:
+<b>ר׳ אליעזר אומר אף חדש.</b> אסור בחוץ לארץ מן התורה, אע״פ שהוא חובת קרקע. שנאמר (ויקרא כ״ג:כ"א) בכל מושבותיכם, בכ״מ שאתם יושבים. והלכה כר״א:
+
+Mishnah 10
+
+<b>כל העושה מצוה אחת.</b> יתירה על זכיותיו, כדי שיהיו זכיותיו מרובין מעונותיו:
+<b>מטיבין לו ומאריכין את ימיו.</b> לעולם הבא:
+<b>ונוחל את הארץ.</b> ארץ החיים:
+<b>וכל שאינו עושה מצוה אחת.</b> שהיו עונותיו מרובין מזכיותיו, ואינו עושה מצוה אחת שיהיה מחצה זכאי ומחצה חייב, אלא נשארו עונותיו מרובין:
+<b>ולא בדרך ארץ.</b> שאין משאו ומתנו בנחת עם הבריות:
+<b>אינו מן הישוב.</b> אינו מועיל לישובו של עולם. והוי מושבו מושב לצים, ופסול לעדות:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>האיש מקדש בו ובשלוחו.</b> בו תחלה ואח״כ בשלוחו, שמצוה בו יותר מבשלוחו דכי עסיק גופו במצוה מקבל שכר טפי. וילפינן שלוחו של אדם כמותו מקרא, דכתיב (שמות י״ב:ו׳) ושחטו אותו כל קהל עדת ישראל, וכי כל ישראל שוחטין, אלא מכאן ששלוחו של אדם כמותו:
+<b>האיש מקדש את בתו כשהיא נערה.</b> וכ״ש כשהיא קטנה. והאי דנקט נערה, אורח ארעא אשמועינן שאסור לאדם לקדש את בתו כשהיא קטנה עד שתגדיל ותאמר בפלוני אני רוצה:
+<b>ואם לאו אינה מקודשת.</b> דכיון דאמר התקדשי התקדשי, כל חד הוי קדושין באפי נפשייהו:
+<b>עד שיהא באחת מהן שוה פרוטה.</b> האי אחת מהן לא מיתוקמא אלא באחרונה שבהן, דכי אמר לה התקדשי לי בזו ובזו ובזו והיתה אוכלת אחת אחת, כל אותן שאכלה הוו מלוה גבה, וכי מטיא אחרונה שבה נגמרין הקדושין, אי אית בה שוה פרוטה הוה ליה מקדש במלוה ופרוטה, וקיי״ל המקדש במלוה ופרוטה דעתה אפרוטה ומקודשת. אבל אי לית באחרונה שוה פרוטה, אע״ג דאיכא בקמאי שוה פרוטה, כי מטי גמר קדושין הוה ליה מקדש במלוה, והמקדש במלוה אינה מקודשת:
+
+Mishnah 2
+
+<b>של זהב ונמצא של כסף כו׳</b> דאיכא דניחא לה בהא ואיכא דניחא לה בהא:
+<b>רבי שמעון אומר אם הטעה לשבח הרי זו מקודשת.</b> לא פליג רבי שמעון אלא על שבח דממון, דמסתמא ניחא לה באותו שבח. אבל על שבח דיוחסין, כגון לוי ונמצא כהן, מודה רבי שמעון דאפילו הטעתו או הטעה הוא אותה לשבח אינה מקודשת, דלא ניחא לה בשבחו מפני שמתגאה עליה. ואין הלכה כרבי שמעון:
+
+Mishnah 3
+
+<b>שפחה גודלת.</b> קולעת שער הנשים. פירוש אחר, דברנית ובעלת לשון, כמו שנאמר (יחזקאל ל״ה:י״ג) ותגדילו עלי בפיכם:
+<b>אף על פי שאמרה בלבי היה להתקדש כו׳</b> דדברים שבלב אינם דברים:
+
+Mishnah 4
+
+<b>והלך וקדשה במקום אחר כו׳</b> דמראה מקום הוא לו. ואין זה תנאי:
+
+Mishnah 5
+
+<b>תצא שלא בכתובה.</b> דאמר אי אפשי באשה נדרנית. אבל גיטא בעיא מספק כיון דלא פירש, דלמא דעתיה נמי אנדרנית:
+<b>הפוסלים בכהנים.</b> מפורש בכתובות [דף עה]:
+
+Mishnah 6
+
+<b>סבלונות.</b> דורנות שדרך חתן לשלוח לארוסתו:
+<b>אינה מקודשת.</b> ולא אמרינן יודע היה שאין קדושיו קדושין וגמר ושלח סבלונות לשם קדושין, אלא אמרינן מחמת קדושין הראשונים שלח:
+<b>וכן קטן שקידש.</b> ושלח סבלונות משהגדיל:
+
+Mishnah 7
+
+<b>אינן מקודשות.</b> דאמר קרא (ויקרא י״ח:י״ח) ואשה אל אחותה לא תקח לצרור, בשעה שנעשו צרות זו לזו אין לך לקוחין אפילו באחת מהן. והוא הדין לכל שאר עריות שיש בהן כרת, שאין קדושין תופסין בהם.
+<b>ושלהן היתה.</b> שמעינן מהא מתניתין דהמקדש בגזל ואפילו בגזל דידה אינה מקודשת, ולא אמרינן מדקבילתיה אחילתיה. מדקתני ושלהן היתה ושל שביעית היתה, משום דשל שביעית היתה שהפירות הפקר מש״ה הנשים מקודשות, אלא שאין אחיות מקודשות, אבל אם לא היתה שביעית הואיל ושלהן היתה לא היו קדושין תופסים באחת מהן. ודוקא בגזל שלפני יאוש בעלים אמרינן דלא הוה קדושין, אבל המקדש בגזל שלאחר יאוש קדושיו קדושין. ושמעינן נמי שהמקדש בפירות שביעית מקודשת, ולא אמרינן אינן ממונו לזכות בהן, אלא כיון שזכה בהן ממונו דם לכל דבר. ושמעינן נמי שאשה נעשית שליח לחברתה, ואפילו במקום שנעשית לה צרה. ואע״ג דבכל עדות שהאשה כשרה לה אין הצרה כשרה לה, שליחותה מיהא כיון דעבדא עבדא. דהא הכא בקדושין דללו הן נעשות צרות ע״י זו שקבלתה, וקתני אין האחיות מקודשות, הא נכריות מקודשות. ומתניתין מתרצה בגמרא אליבא דהלכתא הכי, המקדש אשה ובתה או אשה ואחותה, שתיהן כאחת אינן מקודשות. הא אחת מאשה ובתה, אחת מאשה ואחותה, כגון שאמר לשתיהן אחת מכם מקודשת לי ולא פירש לאיזו מהן מקדש, וקבלה אחת מהן הקדושין על ידי חברתה, או שתיהן קבלו קדושין כאחת, מקודשות, ושתיהן צריכות גט. ואם אמר הראויה מכם לביאה מקודשת לי, אינן מקודשות, דכל אחת מהן איכא לספוקה באחות אשתו ואין שום אחת מהן ראויה לביאה. ומעשה נמי בחמש נשים ובהן שתי אחיות ולקט אחד כלכלה של תאנים ואמר הראויה מכם לביאה תתקדש לי, ואמרו חכמים אין אחיות מתקדשות. הא נכריות שהיו ראויות לביאה, מתקדשות. אבל אם אמר כולכם מתקדשות לי, לא היתה שום אחת מהן מקודשת, דכי היכי דאין אחיות מקודשות כך אין האחרות מקודשות, דיכי דאמר כולכם:
+
+Mishnah 8
+
+<b>המקדש בחלקו.</b> שחלק עם אחיו הכהנים:
+<b>אינה מקודשת.</b> דכהנים משלחן גבוה קא זכו, ואמר קרא (במדבר י״ח:ט׳) וזה יהיה לך מקדש הקדשים מן האש, מה אש אין אתה משתמש בו אלא לאכילה, כך מתנות הללו לא תשתמש בהן אלא לאכילה, ובמעשר כתיב לה׳ הוא, בהווייתו יהא:
+<b>רבי יהודה אומר מזיד קידש.</b> במעשר שני. הואיל ויוצא לחולין ע״י פדיון, והרי הוציאו לחולין ע״י קדושין הללו. ור״מ סבר לית דרך חלול בכך:
+<b>ובהקדש.</b> של בדק הבית:
+<b>מזיד קידש.</b> שכיון שידע שהוא הקדש והוציאו לחולין בכוונה, נתחללה קדושתו:
+<b>ובשוגג.</b> דלא ידע שהוא הקדש ולא ניחא ליה דלתחלל הקדש על ידיה, לא נתחללה קדושתו, ואינה מקודשת. ורבי יהודה סבר איפכא. והלכה כר״מ במעשר, וכרבי יהודה בהקדש:
+
+Mishnah 9
+
+<b>המקדש בערלה וכו׳ אינה מקודשת.</b> דכולהו איסורי הנאה נינהו. ערלה, דכתיב לא יאכל, אחד איסור אכילה ואחד איסור הנאה במשמע:
+<b>ובכלאי הכרם.</b> דכתיב (דברים כ״ב:ט׳) פן תקדש, פן תוקד אש:
+<b>ובשור הנסקל.</b> דכתיב ביה (שמות כ״א:כ״ח) ולא יאכל את בשרו:
+<b>ובעגלה ערופה.</b> דכתיב ביה כפרה כקדשים, שנאמר (דברים כ״א:ח׳) ונכפר להם הדם:
+<b>בציפורי מצורע.</b> דתניא, נאמר מכשיר ומכפר בפנים, אשמו של מצורע שהוא מכשיר אותו לאכול בקדשים, וחטאתו שמכפר, ושניהם נעשים בפנים. ונאמר מכשיר ומכפר בחוץ, מכשיר, צפרי מצורע שמכשירין המצורע לבא אל תוך המחנה, ומכפר, עגלה ערופה, שנאמר בה ונכפר להם הדם, ושניהם נעשים חוץ לעזרה. מה מכשיר ומכפר האמור בפנים, שהם אשמו וחטאתו של מצורע, עשה בו מכשיר כמכפר, דתרווייהו קדשים נינהו ואסורים בהנאה, אף מכשיר ומכפר האמורים בחוץ, שהם צפרי מצורע ועגלה ערופה, עשה בו מכשיר כמכפר להיות אסורים בהנאה. ומאימתי אסורין צפורי מצורע בהנאה, משעת שחיטה. והצפור השחוטה בלבד היא שאסורה בהנאה. ועגלה ערופה, ירידתה אל נחל איתן אוסרתה:
+<b>ובשער הנזיר.</b> דאמר קרא (במדבר ו׳:ה׳) קדוש יהיה גדל פרע שער ראשו, גדולו פרע שער ראשו יהיה קדוש:
+<b>ופטר חמור.</b> נאמר בו (שמות י״ג) וערפתו, ונאמר בעגלה ערופה וערפו, מה עגלה ערופה אסורה בהנאה, אף פטר חמור אסור בהנאה. ואינו אסור בהנאה אלא אחר עריפה:
+<b>ובבשר בחלב.</b> נאמר ג׳ פעמים לא תבשל גדי בחלב אמו, אחד לאסור אכילה, ואחד לאסור הנאה, ואחד לאסור בשול:
+<b>ובחולין שנשחטו בעזרה.</b> דכתיב (דברים י״ב:כ״א) כי ירחק ממך המקום וזבחת, ברחוק מקום אתה זובח ואי אתה זובח בקרוב מקום. יכול לא יאכלנו אבל ישליכנו לכלבים, ת״ל (שמות כ״ב:ל׳) לכלב תשליכון אותו, אותו אתה משליך לכלב ואי אתה משליך לכלב חולין שנשחטו בעזרה:
+<b>מכרן וקדש בדמיהן מקודשת.</b> שאין לך דבר שתופס את דמיו להיות כמוהו אלא עבודה זרה ושביעית. עבודה זרה, שנאמר (דברים ז׳:כ״ו) והיית חרם כמוהו, כל מה שאתה מהווה ממנו הרי הוא כמוהו. ושביעית, שנאמר קודש היא, תופסת דמיה כהקדש. והוו עבודה זרה ושביעית שני כתובים הבאים כאחד, וכל שני כתובים הבאין כאחד אין מלמדין:
+
+Mishnah 10
+
+<b>המקדש בתרומות.</b> תרומה גדולה מעשר:
+<b>ותרומות ובמעשרות.</b> מעשר ראשון ומעשר עני:
+<b>ומתנות.</b> הזרוע והלחיים והקיבה:
+<b>ובמי חטאת.</b> ובמי אפר חטאת. וראוים למכרם לטמאים ליקח מהם שכר הבאה ושכר מילוי המים. אבל שכר הזאה ושכר קדוש, והוא נתינת האפר במים, אסור:
+<b>ואפילו ישראל.</b> הכי קאמר, ואפילו ישראל שנפלו לו תרומות ומתנות מבית אבי אמו כהן, שזכה בהם ויכול למכרם לכהנים, אם קידש בהם את האשה, מקודשת. ואפילו לא נפלו לו תרומות אלא טבלים שעדיין לא הורמו, הואיל ומורישו כהן היה עומד להרימם והתרומות שלו, וזה הישראל שירש אותם נמי יפריש מהם התרומה והיא שלו, ויכול למכרה לכהנים. דמתנות שלא הורמו כמי שהורמו דמו:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>האומר לחבירו צא וקדש לי אשה פלונית והלך וקדשה לעצמו.</b> אמרי׳ בגמרא מאי והלך, שהלך ברמאות. ולהכי תנן האומר לחברו ולא תנן האומר לשלוחו, לאשמועינן דאע״ג דלא עשאו שליח מתחלה לכך, אלא שאמר לו קדש לי אשה פלונית, אם קדשה לעצמו קרינן ביה שהלך ברמאות ורמאי הוי:
+<b>ובא אחר וקדשה בתוך ל׳ יום מקודשת לשני.</b> ויכול לכנסה אפילו בתוך אלו הל׳ יום:
+<b>בת כהן לישראל.</b> אם בת כהן היא זאת שנתקדשה לאחר שלשים יום, כל אותן שלשים יום תאכל בתרומה, שלא נפסלה מלאכול בתרומת בית אביה. ואם בת ישראל לכהן היא, לא תאכל בתרומה, שעדיין אינה אשת כהן:
+<b>מקודשת.</b> וצריכה גט מתרווייהו:
+
+Mishnah 2
+
+<b>הרי את מקודשת לי.</b> בפרוטה זו על מנת שאתן לך מאתים זוז:
+<b>ויתן.</b> ומשיתן נתקדשה למפרע, דכל האומר על מנת כאומר מעכשיו דמי:
+<b>הרי זו מקודשת ויש לו.</b> אם יש עדים שיש לו. ואם לא נודע שיש לו, הרי זו מקודשת מספק, שמא יש לו ומתכוין לקלקלה:
+<b>ואם הראה על השלחן.</b> שהיה שולחני והראה על השלחן מעות שאינן שלו, אינה מקודשת:
+
+Mishnah 3
+
+<b>בית כור.</b> מקום הראוי לזרוע כור, שהוא שלשים סאין:
+<b>ויש לו.</b> אם יש עדים שיש לו, מקודשת ודאי. ואם אין ידוע שיש לו, מקודשת מספק ולא אמרינן זוזי דעביד אינשי דמצנעי חיישינן דלמא אית ליה ומתכוין לקלקלה. אבל ארעא לא חיישינן דלמא אית ליה, דאם איתא דאית ליה ארעא, קלא אית ליה:
+<b>ואם הראה בבקעה.</b> שאינה שלו. ואע״ג דנחת בה לחכירות או לקבלנות, אינה מקודשת:
+
+Mishnah 4
+
+<b>כל תנאי.</b> שאינו כפול וכו׳ אינו תנאי. ואע״פ שלא נתקיים התנאי נתקיימו הדברים:
+<b>אם יעברו ואם לא יעברו.</b> ואי לא כפל הדברים היתה מתנתו קיימת והיו נוחלים את ארץ הגלעד אע״פ שלא היו עוברים. ואע״ג דאמר אם יעברו אתכם, לית לן מכלל הן אתה שומע לאו. ושמעינן מיניה נמי, דבעינן תנאי קודם למעשה, מדלא אמר תנו להם אם יעברו משמע דאי הוה אמר הכי, לא אתי תנאה ומבטל מעשה דמתנה דקדמיה. וש״מ נמי דבעינן הן קודם ללאו, דלא אמר תחלה אם לא יעברו אל תתנו ואם יעברו ונתתם:
+<b>ר׳ חנינא כו׳</b> אתנאי כפול פליג, דאין צריך לכפול, דמכלל הן נשמע לאו. וזה שכפלו משה, צורך היה הדבר. ולענין פסק הלכה, אם אמר ע״מ, אין צריך תנאי כפול ולא הן קודם ללאו ולא תנאי קודם למעשה, אלא התנאי קיים. ואם לא אמר ע״מ, צריך כל הני דאמרינן. ואם לאו, התנאי בטל והמעשה קיים. ולא שנא בתנאי שבדיני ממונות, ולא שנא בתנאי שבגיטין וקדושין הכל שוה לדבר זה:
+
+Mishnah 5
+
+<b>והוכר עוברה דבריו קיימין.</b> כתב הרמב״ם דאין לו לבא עליה עד שיקדשנה קדושין שניים, שאין אדם מקנה דבר שלא בא לעולם. ולא אמרו דבריו קיימים אלא להחמיר עליה שאסורה לינשא לאחרים:
+
+Mishnah 6
+
+<b>ואעשה עמך כפועל.</b> בפעולת יום אחד. ולאו דמקדש לה בשכר פעולה, דכיון דקי״ל ישנה לשכירות מתחילה ועד סוף, נמצא כשגמר פעולתו הוי שכירותו מלוה אצלה, והמקדש במלוה אינה מקודשת. אלא דמקדש לה השתא בפרוטה ע״מ שיעשה אח״כ עמה כפועל:
+<b>ע״מ שירצה אבא.</b> בגמרא מפרש שלא ימחה אבא. וכשקבע זמן למחאתו, כגון שאמר שלא ימחה אבא כל שלשים יום. הלכך רצה האב, שעברו שלשים יום ולא מיחה, הרי זו מקודשת. לא רצה, שמיחה בתוך שלשים, אינה מקודשת:
+<b>מת האב.</b> תוך שלשים, הרי זו מקודשת, דאמרינן מאן מחי:
+<b>מת הבן.</b> בתוך ל׳, מלמדים את האב שימחה, כדי שלא תהא זקוקה ליבם:
+
+Mishnah 7
+
+<b>אני קדשתיה נאמן.</b> לכנסה. דלא חציף למימר קמיה דאב שקבל הקדושין, אני הוא, אם לא היה אמת, דמרתת דלמא מכחיש ליה:
+
+Mishnah 8
+
+<b>וגרשתיה.</b> קבלתי את גטה:
+<b>והרי היא קטנה.</b> עכשיו כשאמר עליה כך:
+<b>נאמן.</b> לפסלה מן הכהונה. שהאב נאמן על בתו כל זמן שהיא קטנה, דכתיב (דברים כ״ב:ט״ז) את בתי נתתי לאיש הזה, כשאמר לאיש, אסרה על הכל, שאין אנו יודעים למי. כשחזר ואמר לזה, התירה לו:
+<b>והרי היא גדולה.</b> ואם לאחר שגדלה אמר כך, ובקטנותה לא אמר, אינו נאמן:
+<b>נשבית ופדיתיה וכו׳ אינו נאמן.</b> לפסלה מן הכהונה. דבנשואין הימניה רחמנא לאב. לשבויה לא הימניה:
+<b>יש לי בנים.</b> ואין אשתי זקוקה ליבם:
+<b>יש לי אחים.</b> ואשתי זקוקה ליבם. ועד עכשיו היתה בחזקת שאינה זקוקה:
+<b>אין הבוגרות בכלל.</b> לפי שאינן ברשות האב לקדשן. ואף על פי שעשאתו הבוגרת שליח לקבל קדושיה, אמרינן לא שביק אינש מצוה דרמיא עליה ועביד מצוה דלא רמיא עליה. אבל הקטנות והנערות כולן צריכות גט מספק. דלא ידעינן איזו מהם קידש:
+
+Mishnah 9
+
+<b>קדשתי את בתי גדולה.</b> איצטריך תנא לאשמועינן פלוגתא דר״מ ור׳ יוסי בקדשתי את הגדולה ובקדשתי את הקטנה. דאי אשמועינן בקדשתי את הגדולה, הוה אמינא בהא קאמר ר״מ, דכיון דאיכא דזוטרא מינה, להך גדולה קרי לה, דשבח הוא לאדם לקרות בתו בלשון גדולה אע״פ שהיא קטנה, כשיש קטנה למטה ממנה. אבל קטנה אימא מודי ליה לרבי יוסי דכל שהוא יכול לקרות אותה גדולה אין קורא אותה קטנה. ואי אתמר בהא, בהא קאמר רבי יוסי, אבל בהך אימא מודי ליה לרבי מאיר, לכך הוצרכו שתיהן. והלכה כרבי יוסי בשתיהן:
+
+Mishnah 10
+
+<b>האומר לאשה קדשתיך וכו׳.</b> איצטריך לאשמועינן באומר קדשתיך, ובאומרת קדשתני. דאי אשמועינן באומר לאשה קדשתיך שהוא אסור בקרובותיה והיא מותרת בקרוביו, הוה אמינא דינא הוא דלא מתסרא איהי בקרוביו, דאיהו שקורי קא משקר, דגברא לא איכפת ליה אם אוסר עצמו חנם בקרובותיה, ומשקר ואמר קדשתיך. אע״פ שלא קדשה, אבל איהי כי אמרה קדשתני דאסרה נפשה אכולי עלמא עד שיתן לה גט, אי לאו דקים לה, לא הוה אמרה, ונתסר איהו על פיה בקרובותיה, ואפילו יהב לה גט. קמ״ל:
+<b>קדשתיך והיא אומרת לא קדשת אלא בתי וכו׳</b> משום דהוה סלקא דעתין לומר מאחר שהאב נאמן על בתו מן התורה, תהיה האם נאמנת על בתה מדרבנן, קמ״ל דאינה נאמנת:  
+
+Mishnah 11
+
+קדשתי את בתר וכו׳. איידי דתנא להני בבי דלעיל, תנא נמי להא, ואע״פ שהיא משנה שאינה צריכה. ובכל הני דהיא אומרת קדשתני מבקשים ממנו ליתן גט כדי להתירה. ואם מעצמו נתן גט, כופין אותו ליתן כתובה:
+
+Mishnah 12
+
+<b>כל מקום שיש קדושין ואין עבירה.</b> שקדושין תופסין בה ואין עבירה בנשואיה. והאי כללא לאו דוקא, שהרי גר שנשא ממזרת יש קדושין ואין עבירה, דקהל גרים לא אקרי קהל, ואף על פי כן אין הולד הולך אחר הזכר שהולד ממזר, אחד גר שנשא ממזרת ואחד ממזר שנשא גיורת:
+<b>וכל מי שאין לה עליו קדושין וכו׳ הולד ממזר.</b> ביבמות נפקא לן מקרא דכתיב (דברים כ״ג:א׳) לא יקח איש את אשת אביו, וסמיך ליה לא יבא ממזר, ומוקמינן לה בשומרת יבם של אביו, שהיא אשת אחי אביו שהיא עליו בכרת:
+<b>על אחת מכל העריות.</b> של חייבי כריתות:
+<b>ולד שפחה ונכרית.</b> דכתיב בשפחה (שמות כ״א:ד׳) האשה וילדיה תהיה לאדוניה, ובנכרית כתיב (דברים ז׳:ד׳) כי יסיר את בנך מאחרי, ומדלא כתיב כי תסיר, ש״מ הכי קאמר בתך לא תתן לבנו כי יסיר בעל בתך את בנך אשר תלד לו בתך מאחרי, אבל אבתו לא תקח לבנך לא מהדר, שאין הבן הבא מן הנכרית קרוי בנך אלא בנה:
+
+Mishnah 13
+
+<b>ממזר שנשא שפחה.</b> ואפילו לכתחלה יכול ממזר לישא שפחה כדי לטהר את בניו. והלכה כר״ט. ומודה ר״ט שעבד שנשא ממזרת, הולד ממזר, שעבד אין לו יחוס:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>עשרה יוחסין עלו מבבל.</b> שהפריש עזרא כל הפסולים שהיו בבבל והוליכן עמו, כדי שלא יתערבו עם המיוחסין, מאחר שאין שם ב״ד:
+<b>חללי.</b> כהנים שנולדו מן הפסולות לכהונה, כגון אלמנה לכהן גדול, גרושה חללה זונה לכהן הדיוט:
+<b>חרורי.</b> עבדים משוחררים:
+<b>נתיני.</b> גבעונים שמלו בימי יהושע, ונאסרו לבא בקהל:
+<b>שתוקי ואסופי.</b> מפרש להו ואזיל:
+<b>גיורי וחרורי ממזרין כו׳ כולם מותרין לבא זה בזה.</b> דקהל גרים לא אקרי קהל, ולא הוזהרו ממזרים לבא בקהל גרים. אבל לויי וישראלי בממזרי לא. ושתוקי ואסופי ספק ממזרים הם ומותרין להתערב בממזר ודאי, דאמרינן בקהל ודאי הוא דלא יבא, הא בקהל ספק יבא:  
+
+Mishnah 2
+
+<b>שתוקי, כל שהוא מכיר את אמו.</b> שקורא אבא, ואמו משתקתו:
+<b>בדוקי.</b> שבודקין את אמו. אם אמרה לכשר נבעלתי, הולד כשר. והלכה כאבא שאול:
+
+Mishnah 3
+
+<b>כל האסורים לבא בקהל.</b> אע״ג דתנינן לה ברישא ממזרי ונתיני וכו׳ מותרים לבא זה בזה, הא קמ״ל כגון גר עמוני ומואבי עם ממזר שתוקי ואסופי:
+<b>ר״י אוסר.</b> מפרש בגמרא דהכי קאמר, אפילו ר׳ יהודה שאוסר גר בממזרת, הני מילי גר של שאר נכרים שמותר לבא בקהל הוא דאסור בממזרת לרבי יהודה דס״ל קהל גרים אקרי קהל, אבל גר עמוני ומואבי שאסור לבא בקהל מודה רבי יהודה שמותר בממזרת:
+<b>ודאן בודאן מותר.</b> כגון ממזרי בנתיני:
+<b>ודאן בספיקן.</b> ממזרי ונתיני בשתוקי ואסופי:
+<b>ספיקן בספיקן.</b> שתוקי בשתוקית ואסופי באסופית, ואסופי בשתוקית. אע״פ שזה ספק וזה ספק אסור, שמא זה כשר וזה פסול. והלכה כרבי אליעזר:
+<b>כותי.</b> הוי ספיקייהו, לפי שאין בקיאין בתורת גטין וקדושין. והאידנא עשאום כנכרים גמורים לכל דבריהם:
+
+Mishnah 4
+
+<b>ארבע אמהות.</b> ב׳ מצד האב וב׳ מצד האם:
+<b>שהם שמנה.</b> ארבע מן האב וארבע מן האם ואלו הן. אמה. אם אמה. אם אבי אמה. אם אם אבי אמה. אם אביה. אם אם אביה. אם אבי אביה. אם אם אבי אביה. בודקים בהם שלא היה באחת מהן מן הפסולות:
+<b>ואם היתה לויה וישראלית.</b> וכהן בא לכנסה:
+<b>מוסיפין עליהן עוד אחת.</b> אם אחת בכל זוג וזוג. כגון אמה ואם אמה ואם אם אמה, וכן כולם. והא דבדקינן באמהות ולא בדקינן באבות שמא יש פסול באביה או באבי אביה, משום דדרך האנשים כשמגנין זה את זה מתוך קטטה, מגנין ביוחסין, ואם היה שום פסול מצד האבות היה ידוע. אבל הנשים אין זו מגנה את זו בפסול יחס אלא בזנות, וכי איכא בהו מילתא בפסול יוחסין לית ליד קלא. ולא נאמרה חיוב בדיקה זו אלא במשפחה שקרא עליה ערער, אבל משפחה שאין בה חשד אינו צריך לבדוק, שכל המשפחות בחזקת כשרות הן עומדות. ודאיש בלבד דוא שצריך לבדוק כשבא לישא אשה ממשפחה שיש בה חשד, אבל כהנת שבאת לינשא אינד צריכה לבדוק אחר האיש, שלא הוזהרו כשרות לינשא לפסולים, וכהנת מותרת לכתחלה להנשא לגר ולחלל, וכ״ש לויה וישראלית:
+
+Mishnah 5
+
+<b>אין בודקין מן המזבח ולמעלה.</b> התחיל לבדוק באמהות ומצא שאבי אביה שימש על גבי המזבח א״צ לבדוק אחר אם אבי אביה. דכיון דבנה שמש ע״ג דמזבח בידוע שמיוחס היה:
+<b>ולא מן הדוכן ולמעלה.</b> אם מצא שהיה משורר על הדוכן:
+<b>ולא מן הסנהדרין ולמעלה.</b> ודוקא מן הסנהדרין שבירושלים ואפילו מאותן שדנין דיני ממונות בלבד, שלא היו מעמידין מן הסנהדרין בירושלים אלא כהן ולוי וישראל מיוחס, שנאמר (במדבר י״א:ט״ז) והתיצבו שם עמך, בדומין לך ביחס ובחכמה:
+<b>וגבאי צדקה.</b> כיון דמנצו בהדי אינשי, שממשכנין על הצדקה ואפילו בערב שבת, אי הוה בהו מלתא, קלא הוה להו:
+<b>בערכי ישנה של צפורי.</b> בסנהדראות של עיר ששמה ישנה, הסמוכה לצפורי:
+<b>ערכי.</b> סנדראות שהיו עורכין ומסדרין היחסין:
+<b>אסטרטיא של מלך.</b> בחלוקת חודש בחודש לצאת למלחמת בית דוד משפחה פלונית בחודש פלוני. ולא היו יוצאים למלחמה אלא מיוחסין, שתהא זכותן וזכות אבותן מסייעתן:
+
+Mishnah 6
+
+<b>בת חלל זכר פסולה מן הכהונה לעולם.</b> בת בנו או בת בן בנו, עד סוף כל הדורות. אבל בת בתו מישראל כשרה לכהונה, דבת חלל עצמה מישראל כשרה לכהונה:
+<b>בת גר זכר.</b> אפילו מישראלית, פסולה לכהונה כבת חלל זכר:
+
+Mishnah 7
+
+<b>ר״א בן יעקב אומר כו׳</b> מסקינן בגמרא שהבא לימלך מורין לו כר״א ב״י שלא ישא כהן בת גר וגיורת. אבל אם נשא, הלכה כר׳ יוסי, ואין מוציאין אותה מידו, וזרעו ממנה כשר:
+
+Mishnah 8
+
+<b>האומר בני זה ממזר הוא אינו נאמן.</b> דקרוב הוא אצלו ואין קרוב כשר להעיד:
+<b>ואפילו שניהם.</b> הבעל ואשתו. ולא מבעיא כשהאב לבדו מעיד שהוא ממזר, דלא מרימן, דלא קים ליה בגויה. אלא אפילו אמו דקים ליה בגויה, אינה נאמנת:
+<b>אפילו על עובר שבמעיה.</b> שלא היה לעולם בחזקת כשרות:
+<b>ר׳ יהודה אומר נאמנים.</b> טעמא דר׳ יהודה דכתיב יכיר, יכירנו לאחרים. מכאן שהאב נאמן לפסול את בנו, ואין האם נאמנת על בנה. ודוקא על בנו הוא נאמן, אבל לא על בן בנו שאם היו לבן זה בנים אינו נאמן לפסלם. והלכה כר׳ יהודה:
+
+Mishnah 9
+
+<b>וכן האשה שנתנה רשות לשלוחה.</b> אצטריך תנא לאשמועינן באב שעשה שליח לקדש את בתו ובאשה שעשתה שליח לקדש את עצמה. דאי אשמועינן באב, ה״א אב דקים ליה ביוחסין, וכשמצא מיוחס זה קידשה לו, הוא דאמרינן דבטל את השליח אבל אתתא דלא קים לה ביוחסין אע״ג דקדשה את עצמה לא סמכה על קדושיה ולא בטלה את השליח, דסברה דלמא משכח שליח אדם מיוחס מזה. ואי אשמועינן בדידה, הוה אמינא משום דאתתא דייקא ומנסבא, כי קדשה עצמה בטלה את השליח, אבל אב דלא קפיד על בתו אם תנשא לבעל כל דהו, לא בטליה לשליחות דשליח, והאי דקדים וקדשה, סבר דלמא לא משכח, צריכא:
+
+Mishnah 10
+
+<b>אינו צריך להביא ראיה לא על האשה.</b> שהיא מיוחסת, שכבר בדקה כשנשאה:
+<b>ולא על הבנים.</b> בבנים קטנים שכרוכים אחרי אמן:
+
+Mishnah 11
+
+
+
+Mishnah 12
+
+<b>לא יתיחד איש אחד עם שתי נשים.</b> מפני שדעתן קלה ושתיהן נוחות להתפתות:
+<b>אבל אשה אחת מתיחדת עם שני אנשים.</b> שהאחד בוש מחברו. ופסק ההלכה, לא תתיחד אשה אחת עם שני אנשים, וכ״ש איש אחד עם ב׳ נשים. אלא א״כ היו שתי הנשים צרות או יבמות, או אשה ובת בעלה, או אשה וחמותה, או אשה עם תינוקת שיודעת טעם ביאה ואינה מוסרת עצמה לביאה, לפי שאלו שונאות זו את זו, ומתיראות זו מזו. וכן היא מתיראת מן הקטנה שמא תראה ותגיד. ומלקים על יחוד הפנויה. ועל יחוד עם העריות, חוץ מאשת איש שאין מלקין עליה שלא להוציא לעז על בניה. ומותר להתיחד עם הבהמה ועם הזכר, שלא נחשדו ישראל על הזכור ועל הבהמה:
+<b>הגדילו זו ישנה בכסותה וכו׳</b> והוא שתהיה הבת מי״ב שנה ויום א׳, והבן מי״ג שנה ויום א׳. ובזמן שהיא בושה לעמוד לפניו ערומה, אפילו בפחות מכן ישנים הוא בבגדו והיא בבגדה:  
+
+Mishnah 13
+
+<b>רווק.</b> פנוי בלא אשה:
+<b>לא ילמד סופרים.</b> לא ירגיל עצמו להיות מן הסופרים, כלומר מלמד תינוקות. מפני אמותיהן של תינוקות שמצויות אצלו להביא את בניהן אל בית הספר:
+<b>אף מי שאין לו אשה.</b> אע״פ שאינו פנוי אלא יש לו אשה ואינה שרוייה עמו לא ילמד סופרים. ואין הלכה כרבי אליעזר:
+
+Mishnah 14
+
+<b>וחכמים מתירין.</b> והלכה כחכמים. שלא נחשדו ישראל על הזכור:
+<b>כל שאומנתו בין הנשים.</b> שמלאכת אומנתו נעשית לנשים, והנשים צריכות לו:
+<b>לא יתיחד עם הנשים.</b> ואפילו עם הרבה נשים. לפי שלבן גס בו ומחפות עליו. ואילו אינש אחרינא עם שתי נשים תנן דלא, שלש וד׳ שפיר דמי. ורמב״ם פירש דלא שרינן אפילו משום כדי חייו להתיחד עם הנשים הואיל ופרנסתו מהן:
+<b>חמר גמל וספן.</b> כל אלו אומנות לסטות, כשלנין בדרכים נכנסים ולוקטים עצים ופירות מן הכרמים. ועוד שנשכרים לבני אדם ומעבירין על תנאם:
+<b>רועה.</b> [בהמות שלו] שמעביר הבהמות לרעות בשדה אחרים:
+<b>חנוני.</b> מלומד באונאה, להטיל מים ביין, וצרורות בחיטין. שחייב אדם ללמד את בנו אומנות נקיה:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Kiddushin/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Kiddushin/Hebrew/merged.txt
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@@ -0,0 +1,342 @@
+Bartenura on Mishnah Kiddushin
+ברטנורא על משנה קידושין
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Kiddushin
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה קידושין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>האשה נקנית.</b> לפי שאין האשה מתקדשת אלא מדעתה, תנא האשה נקנית ולא תנא האיש קונה. ואיידי דתנא רישא האשה נקנית, תנא סיפא היבמה נקנית, ואע״ג דיבמה נקנית ליבם בין מדעתה בין שלא מדעתה:
+<b>נקנית בכסף.</b> דגמרינן קיחה קיחה משדה עפרון, כתיב הכא (דברים כ״ד:א׳) כי יקח איש אשה, וכתיב התם (בראשית כ״ו) נתתי כסך השדה קח ממני:
+<b>בשטר.</b> כגון שכתב לה על הנייר או על החרס ואע״פ שאין בו שוה פרוטה, בתך מקודשת לי, בתך מאורסת לי, בתך לי לאנתו, ונתנו לה בפני עדים. וילפינן לה דכתיב (דברים כ״ד:א׳) ויצאה והיתה, מה יציאה בשטר, כדכתיב (שם) וכתב לה ספר כריתות, אך הויה בשטר:
+<b>ובביאה.</b> בא עליה בפני עדים לשם קדושין, דכתיב (שם) כי יקח איש אשה ובעלה. ואע״פ שאין לך קדושין מפורשים בתורה יותר מקדושי ביאה, אמרו חכמים שהמקדש בביאה מכין אותו מכת מרדות, שלא יהיו בני ישראל פרוצין:
+<b>בפרוטה.</b> היא חצי שעורה של כסף:
+<b>היבמה נקנית.</b> ליבם להיות כאשתו לכל דבר, בביאה. אבל כסף ושטר לא מהנו בה מדאורייתא ש אלא רבנן הוא דתקון דמהני בה מאמר לפסלה על שאר האחין, אבל לא לפטרה מן החליצה, ולא להטמא לה:
+
+Mishnah 2
+
+<b>עבד עברי נקנה בכסף.</b> דכתיב (ויקרא כ״ד) מכסף מקנתו, מלמד שהוא נקנה בכסף:
+<b>ובשטר.</b> שנאמר באמה העבריה (שמות כ״א:י׳) אם אחרת יקח לו, הקישה הכתוב לאחרת. מה אחרת בשטר אף האמה בשטר, וילמוד עבד עברי מאמה העבריה, דכתיב (דברים ט״ו:י״ב) העברי או העבריה, מקיש עברי לעבריה:
+<b>בשנים.</b> לסוף ו׳ שנים יצא חפשי, ואפילו היתה שמטה בתוך שש שנים, עובד, דכתיב (שמות כ״א) שש שנים יעבוד ובשביעית. פעמים שהוא עובד בשביעית: 
+<b>וביובל.</b> אם פגע יובל בתוך שש שנים, מוציאו:
+<b>ובגרעון כסף.</b> דכתיב באמה העבריה (שם) והפדה, והוקש עברי לעבריה, אם קנאו רבו בשש מנים והוא עתיד לצאת לסוף ו׳, נמצא קונה עבודת כל שנה במנה, כשבא לפדות עצמו מגרע לו רבו מפדיונו דמי עבודת השנים שעבד:
+<b>יתירה עליו אמה.</b> שקונה עצמה בכל אלה ובסימני נערות, כדילפינן מויצאה חנם, ריבה לה יציאה לזו, שיוצאה בסימנים:
+<b>ובמיתת האדון.</b> דכתיב ועבדו לעולם, לו ולא לבן. אבל הנמכר ומת האדון בתוך ו׳, עובד לבן, דכתיב שש שנים יעבוד, בין לו בין לבנו. ודוקא לבן עובד כל שש אם מת האדון, אבל לבת ולאח ולשאר יורשים אינו עובד, דכתיב (דברים ט״ז) ועבדך שש שנים, לך ולא ליורשים. ואמה העבריה קונה עצמה במיתת האדון כנרצע, דכתיב גבי נרצע (שם) ואף לאמתך תעשה כן:
+
+Mishnah 3
+
+<b>עבד כנעני נקנה בכסף ובשטר ובחזקה.</b> דכתיב (ויקרא כ״ה) והתנחלתם אותם לבניכם [אחריכם] לרשת אחוזה, הקיש עבדים לקרקעות, מה קרקע נקנה בכסף בשטר ובחזקה, אף עבד כנעני נקנה בכסף בשטר ובחזקה. וחזקת העבד, כגון שהתיר מנעל לרבו, או הנעילו, או הוליך כליו אחריו לבית המרחץ, הפשיטו, הרחיצו, סכו, גרדו, הלבישו, הגביהו או שהגביה הרב את העבד, קנאו:
+<b>בכסף ע״י אחרים.</b> שיתנוהו לרבו על מנת שיהיה זה בן חורין. אבל הוא עצמו לא יקבלו מהם ואפילו ע״מ שאין לרבו רשות בו, דקסבר אין קנין לעבד בשום צד בלא רבו:
+<b>ובשטר ע״י עצמו.</b> דסבר חובה הוא לעבד שיצא מתחת ידי רבו לחירות, שאם עבד כהן הוא, פוסלו מלאכול בתרומה, ואם עבד ישראל הוא, אוסרו בשפחה. ומשום הכי קאמר דאינו יוצא לחירות בשטר ע״י אחרים אלא ע״י עצמו, דכיון דחובה היא לו אין חבין לאדם אלא בפניו. וכסף דע״י אחרים שאני, שכן קבלת רבו גרמה לו להשתחרר מאליו, ואין אחרים הללו חבין לו, אלא קבלת הרב, והרב אינו נעשה שלוחו, אלא לצורך עצמו, ומקנהו מאליו:
+<b>וחכ״א בכסף ע״י עצמו.</b> דקסברי יש קנין לעבד בלא רבו, הלכך קונה את עצמו בכסף אפילו ע״י עצמו. וכ״ש ע״י אחרים:
+<b>ובשטר ע״י אחרים.</b> דסברי זכות הוא לעבד שיצא מתחת ידי רבו לחירות, וזכין לאדם שלא בפניו. והלכה כחכמים. והעבד כנעני קונה עצמו אם סימא רבו את עינו או הפיל את שנו או קטע ממנו א׳ מכ״ד ראשי אברים, שהם [ראשי] אצבעות ידים, ואצבעות רגלים, וראשי אזנים, וראש החוטם, וראש הזכרות, וראשי שדים באשה. והוא דלא חשיב להו במתניתין בכלל הדברים שהעבד קונה את עצמו, משום דהיוצא בראשי אברים צריך גט שחרור מרבו, והיינו קונה את עצמו בשטר:
+<b>ובלבד שיהא הכסף משל אחרים.</b> דעבד אין לו כלום, דאך מציאה וקבלת מתנה הכל לרבו. ואם בא להפדות ע״י עצמו צריך להיות הכסף משל אחרים שיתנוהו לו ע״מ שאין לרבו רשות בו:  
+
+Mishnah 4
+
+<b>במסירה.</b> בעלים מוסרין אותה ללוקח באפסר או בשערה:
+<b>בהגבהה.</b> ולא במשיכה:
+<b>נקנית במשיכה.</b> ואע״ג דאפשר בהגבהה, מ״מ נקנית במשיכה, משום דמסרכא, שהיא מתחזקת בצפרניה תמיד ליאחז ע״ג קרקע. ופסק ההלכה, בין בהמה דקה בין בהמה גסה נקנית במשיכה וכ״ש בהגבהה. ומשיכה קונה בסימטא שהיא זוית של רשות הרבים, ובחצר של שניהם. ומסירה קונה ברה״ר, ובחצר שאינה של שניהם. והגבהה קונה בכל מקום. וכל מה שדרכו בהגבהה אינו נקנה אלא בהגבהה. ודבר הנקנה במסירה אינו נקנה במשיכה. וכן דבר הנקנה במשיכה אינו נקנה במסירה:
+
+Mishnah 5
+
+<b>נכסים שיש להם אחריות.</b> היינו קרקעות, שהמלוה את חבירו סומך עליהם לפי שקיימים ועומדים. ופירוש אחריות. חזרה, שחוזר המלוה עליהם וטורף אותם מן הלקוחות כשלא ימצא כלום ללוה:
+<b>נקנין בכסף.</b> דכתיב (ירמיהו ל״ב:מ״ד) שדות בכסף יקנו. והני מילי במקום שאין רגילין לכתוב שטר, אבל במקום שרגילין לכתוב שטר לא קנה עד שיכתוב שטר:
+<b>בשטר.</b> שכותב על הנייר או על החרס שדי נתונה לך שדי קנויה לך ומוסרו לקונה. ודוקא במתנה נקנה הקרקע בשטר. אבל במכירה, עד שיתן את הכסף. אלא א״כ מוכר שדהו מפני רעתה, דבהא קנה בשטר לחודיה. ומנלן דמקרקעי נקנין בשטר, דכתיב (ירמיהו ל״ב:מ״ד) וכתוב בספר וחתום:
+<b>ובחזקה.</b> כגון שחפר בקרקע מעט, או נעל, וגדר, ופרץ כל שהוא בפני המוכר. ואם היה שלא בפניו, צריך שיאמר לו לך חזק וקני. ומנא לן שקרקע נקנה בחזקה, דכתיב (דברים י״א:ל״א-ל״ב) וירשתם אותה וישבתם בה, במה ירשתם בישיבה:
+<b>ושאין להם אחריית אין נקנין אלא במשיכה.</b> דכתיב (ויקרא כ״ה:י״ד) או קנה מיד עמיתך, דבר שאפשר לתתו מיד ליד אינו נקנה אלא בנתינה מיד ליד:
+<b>נקנין.</b> עם נכסים כו׳. אם מכר מטלטלין עם הקרקע, כיון שקנה לוקח הקרקע באחת מג׳ קנינים הללו, נקנו מטלטלין עמה. והוא שיאמר, לו קנה [הני] אגב קרקע. ונפקא לן מקרא דכתיב בדברי דימים (ב׳ כ״א ג׳) ויתן להם אביהם מתנות רבות לכסף ולזהב ולמגדנות עם ערי מצורות:
+<b>וזוקקין.</b> נכסים הללו שאין להם אחריות את הנכסים שיש להם אחריות כו׳. אע״ג דאין נשבעין על הקרקעות, היכא דטענו מטלטלין וקרקעות ונתחייב לישבע על המטלטלין, זוקקין המטלטלין את הקרקעות לישבע עליהם ע״י גלגול שבועה. ולמדנו גלגול שבועה מסוטה, דכתיב (במדבר ה׳:כ״ב) ואמרה האשה אמן אמן, אמן מאיש זה, אמן מאיש אחר. אמן שלא שטיתי ארוסה, אמן שלא שטיתי נשואה, שומרת יבם, וכנוסה:
+
+Mishnah 6
+
+<b>כל הנעשה דמים באחר.</b> מפרש בגמרא כל הנישום דמים באחר, כל דבר שאם בא לתתו דמים באחר צריך לשומו, דהיינו כל מטלטלין בר ממטבע:
+<b>כיון שזכה זה.</b> כלומר כיון שמשך האחד נתחייב האחר בחליפין בכ״מ שהם, אם מתו או אבדו ואע״פ שלא משך, לפי שבמשיכת המוכר את הסודר או את החפץ, נקנה המקח ללוקח בכ״מ שהוא. ואע״פ שאין בחפץ שקונים בו שוה פרוטה. ובלבד שלא יהיה מטבע או פירות, שאלו אין קונין בהם. וכל הדברים נקנים בחליפין, מטלטלין עבדים וקרקעות. חוץ מהמטבע שאינו נקנה בחליפין, משום דדעתיה דאינש אצורתא דמטבע לא על גופיה, וצורתא עבידא דבטלה. לפיכך אם לקח אדם מטבע בלא משקל ובלא מנין, ואמר אלו חלופי שדה פלונית, או עבד פלוני, או חפץ פלוני, כיון שמשך זה, נתחייב האחר בחליפיו, דהא גלי דעתיה דלאו אצורתא קפיד הואיל ולא שקל ולא מנה. ואין שום דרך שיועיל בקניית המטבע היכא דליתיה בעיניה, אלא להקנותו אגב קרקע:
+<b>רשות הגבוה בכסף.</b> גזבר שנתן מעות בבהמה לצורך הקדש, אפילו היא בסוף העולם, קנה. ובהדיוט לא קנה אלא בחזקה, כלומר עד שימשוך. ואם נתן ההדיוט דמים על החפץ, כל זמן שלא משך החפץ לא קנה, ומחזיר המוכר את הדמים אם חוזר בו ממכירת החפץ, וצריך לקבל עליו מי שפרע. אבל אם משך הלוקח החפץ, אע״פ שעדיין לא נתן הדמים שהתנה, אין שום אחד מהם יכול לחזור בו. ואם לא נתן דמים ולא משך החפץ, אלא שנתפשרו על המקח בפני עדים ונתרצה זה שיקנה בכך וכך, ונתרצה חבירו למכור בכך ובכך, אפילו אמר אתם עדי אין באלה הדברים כלום, ואפילו מי שפרע אין כאן:
+<b>אמירתו לגבוה כמסירתו להדיוט.</b> האומר שור זה עולה, בית זה הקדש, אפילו בסוף העולם, קנה. ובהדיוט לא קנה עד שימשוך בבהמה, ויחזיק בבית:
+
+Mishnah 7
+
+<b>כל מצות הבן על האב.</b> כל מצות הבן המוטלות על האב לעשות לבנו. והן ששה דברים, למולו, לפדותו אם הוא בכור, ללמדו תורה, ללמדו אומנות, להשיאו אשה, להשיטו בנהר:
+<b>אנשים חייבים.</b> האב חייב במצות הללו לבנו, והאם פטורה:
+<b>וכל מצות האב.</b> המוטלות על הבן לעשות לאביו, שהם מורא וכבוד. מורא, לא ישב במקומו, ולא יסתור את דבריו, ולא יכריע את דבריו. כבוד, מאכיל ומשקה. מלביש ומכסה. מכניס ומוציא:
+<b>אחד אנשים ואחד נשים חייבים.</b> הבנים והבנות חייבים:
+<b>וכל מצות עשה שהזמן גרמה.</b> שהזמן גרם למצוה שתבא, כגון שופר, סוכה, לולב, וציצית:
+<b>שלא הזמן גרמה.</b> כגון מזוזה, מעקה, אבדה, ושלוח הקן. והני תרי כללי לאו דוקא, כדקיי״ל אין למדין מן הכללות אפילו במקום שנאמר בהם חוץ, שהרי מצה בליל הפסח, ושמחה במועדים, והקהל בחג הסוכות, כולן מ״ע שהזמן גרמה הן ונשים חייבות. ות״ת, ופריה ורביה, ופדיון הבן, ממ״ע שלא הזמן גרמה הן ונשים פטורות. אבל כללא בתרא דכל מצות לא תעשה אחד אנשים ואחד נשים חייבים. חוץ מבל תקיף ובל תשחית ובל תטמא למתים, כללא דוקא הוא, וילפינן ליה מדכתיב במדבר ה׳) איש או אשה כי יעשו מכל חטאת האדם, השוה הכתוב אשה לאיש לכל עונשין שבתורה:
+<b>חוץ מבל תקיף ובל תשחית.</b> דכתיב (ויקרא י״ט) לא תקיפו פאת ראשכם, ולא תשחית את סאת זקנך. כל שישנו בהשחתה ישנו בהקפה, וכל שאינו בהשחתה אינו בהקפה. והני נשי הואיל וליתנהו בהשחתה ליתנהו בהקפה. ומנלן דליתנהו בהשחתה, דכתיב פאת זקנך, ולא כתיב פאת זקנכם, מאי זקנך, זקנך ולא זקן אשתך:
+<b>ובל תטמא למתים.</b> דכתיב (שם כ״א) אמור אל הכהנים בני אהרן, בני אהרן ולא בנות אהרן:
+
+Mishnah 8
+
+<b>הסמיכות והתנופות.</b> אינה סומכת, ואינה מניפה, ואינה מגשת מנחה בקרן מערבית דרומית כמשפטה אם היא כהנת, ואינה קומצת ולא מקטרת, ואינה מולקת עוף, ואינה מקבלת דם במזרק, ואינה מזה דם:
+<b>חוץ מסוטה ונזירה. שהן מניפות.</b> מנחתן בעצמן, שמנחתן טעונה תנופה בבעלים:
+
+Mishnah 9
+
+<b>כל מצוה.</b> שאינה תלויה בארץ. כל מצוה שהיא חובת הגוף, מיקרי אינה תלויה בארץ. ושהיא חובת קרקע, מיקרי תלויה בארץ:
+<b>חוץ מן הערלה.</b> שנוהגת בחוצה לארץ הלכה למשה מסיני. וכלאי הכרם בחוצה לארץ מדרבנן. וכלאי זרעים מותרין לזרעם בחוץ לארץ:
+<b>ר׳ אליעזר אומר אף חדש.</b> אסור בחוץ לארץ מן התורה, אע״פ שהוא חובת קרקע. שנאמר (ויקרא כ״ג:כ"א) בכל מושבותיכם, בכ״מ שאתם יושבים. והלכה כר״א:
+
+Mishnah 10
+
+<b>כל העושה מצוה אחת.</b> יתירה על זכיותיו, כדי שיהיו זכיותיו מרובין מעונותיו:
+<b>מטיבין לו ומאריכין את ימיו.</b> לעולם הבא:
+<b>ונוחל את הארץ.</b> ארץ החיים:
+<b>וכל שאינו עושה מצוה אחת.</b> שהיו עונותיו מרובין מזכיותיו, ואינו עושה מצוה אחת שיהיה מחצה זכאי ומחצה חייב, אלא נשארו עונותיו מרובין:
+<b>ולא בדרך ארץ.</b> שאין משאו ומתנו בנחת עם הבריות:
+<b>אינו מן הישוב.</b> אינו מועיל לישובו של עולם. והוי מושבו מושב לצים, ופסול לעדות:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>האיש מקדש בו ובשלוחו.</b> בו תחלה ואח״כ בשלוחו, שמצוה בו יותר מבשלוחו דכי עסיק גופו במצוה מקבל שכר טפי. וילפינן שלוחו של אדם כמותו מקרא, דכתיב (שמות י״ב:ו׳) ושחטו אותו כל קהל עדת ישראל, וכי כל ישראל שוחטין, אלא מכאן ששלוחו של אדם כמותו:
+<b>האיש מקדש את בתו כשהיא נערה.</b> וכ״ש כשהיא קטנה. והאי דנקט נערה, אורח ארעא אשמועינן שאסור לאדם לקדש את בתו כשהיא קטנה עד שתגדיל ותאמר בפלוני אני רוצה:
+<b>ואם לאו אינה מקודשת.</b> דכיון דאמר התקדשי התקדשי, כל חד הוי קדושין באפי נפשייהו:
+<b>עד שיהא באחת מהן שוה פרוטה.</b> האי אחת מהן לא מיתוקמא אלא באחרונה שבהן, דכי אמר לה התקדשי לי בזו ובזו ובזו והיתה אוכלת אחת אחת, כל אותן שאכלה הוו מלוה גבה, וכי מטיא אחרונה שבה נגמרין הקדושין, אי אית בה שוה פרוטה הוה ליה מקדש במלוה ופרוטה, וקיי״ל המקדש במלוה ופרוטה דעתה אפרוטה ומקודשת. אבל אי לית באחרונה שוה פרוטה, אע״ג דאיכא בקמאי שוה פרוטה, כי מטי גמר קדושין הוה ליה מקדש במלוה, והמקדש במלוה אינה מקודשת:
+
+Mishnah 2
+
+<b>של זהב ונמצא של כסף כו׳</b> דאיכא דניחא לה בהא ואיכא דניחא לה בהא:
+<b>רבי שמעון אומר אם הטעה לשבח הרי זו מקודשת.</b> לא פליג רבי שמעון אלא על שבח דממון, דמסתמא ניחא לה באותו שבח. אבל על שבח דיוחסין, כגון לוי ונמצא כהן, מודה רבי שמעון דאפילו הטעתו או הטעה הוא אותה לשבח אינה מקודשת, דלא ניחא לה בשבחו מפני שמתגאה עליה. ואין הלכה כרבי שמעון:
+
+Mishnah 3
+
+<b>שפחה גודלת.</b> קולעת שער הנשים. פירוש אחר, דברנית ובעלת לשון, כמו שנאמר (יחזקאל ל״ה:י״ג) ותגדילו עלי בפיכם:
+<b>אף על פי שאמרה בלבי היה להתקדש כו׳</b> דדברים שבלב אינם דברים:
+
+Mishnah 4
+
+<b>והלך וקדשה במקום אחר כו׳</b> דמראה מקום הוא לו. ואין זה תנאי:
+
+Mishnah 5
+
+<b>תצא שלא בכתובה.</b> דאמר אי אפשי באשה נדרנית. אבל גיטא בעיא מספק כיון דלא פירש, דלמא דעתיה נמי אנדרנית:
+<b>הפוסלים בכהנים.</b> מפורש בכתובות [דף עה]:
+
+Mishnah 6
+
+<b>סבלונות.</b> דורנות שדרך חתן לשלוח לארוסתו:
+<b>אינה מקודשת.</b> ולא אמרינן יודע היה שאין קדושיו קדושין וגמר ושלח סבלונות לשם קדושין, אלא אמרינן מחמת קדושין הראשונים שלח:
+<b>וכן קטן שקידש.</b> ושלח סבלונות משהגדיל:
+
+Mishnah 7
+
+<b>אינן מקודשות.</b> דאמר קרא (ויקרא י״ח:י״ח) ואשה אל אחותה לא תקח לצרור, בשעה שנעשו צרות זו לזו אין לך לקוחין אפילו באחת מהן. והוא הדין לכל שאר עריות שיש בהן כרת, שאין קדושין תופסין בהם.
+<b>ושלהן היתה.</b> שמעינן מהא מתניתין דהמקדש בגזל ואפילו בגזל דידה אינה מקודשת, ולא אמרינן מדקבילתיה אחילתיה. מדקתני ושלהן היתה ושל שביעית היתה, משום דשל שביעית היתה שהפירות הפקר מש״ה הנשים מקודשות, אלא שאין אחיות מקודשות, אבל אם לא היתה שביעית הואיל ושלהן היתה לא היו קדושין תופסים באחת מהן. ודוקא בגזל שלפני יאוש בעלים אמרינן דלא הוה קדושין, אבל המקדש בגזל שלאחר יאוש קדושיו קדושין. ושמעינן נמי שהמקדש בפירות שביעית מקודשת, ולא אמרינן אינן ממונו לזכות בהן, אלא כיון שזכה בהן ממונו דם לכל דבר. ושמעינן נמי שאשה נעשית שליח לחברתה, ואפילו במקום שנעשית לה צרה. ואע״ג דבכל עדות שהאשה כשרה לה אין הצרה כשרה לה, שליחותה מיהא כיון דעבדא עבדא. דהא הכא בקדושין דללו הן נעשות צרות ע״י זו שקבלתה, וקתני אין האחיות מקודשות, הא נכריות מקודשות. ומתניתין מתרצה בגמרא אליבא דהלכתא הכי, המקדש אשה ובתה או אשה ואחותה, שתיהן כאחת אינן מקודשות. הא אחת מאשה ובתה, אחת מאשה ואחותה, כגון שאמר לשתיהן אחת מכם מקודשת לי ולא פירש לאיזו מהן מקדש, וקבלה אחת מהן הקדושין על ידי חברתה, או שתיהן קבלו קדושין כאחת, מקודשות, ושתיהן צריכות גט. ואם אמר הראויה מכם לביאה מקודשת לי, אינן מקודשות, דכל אחת מהן איכא לספוקה באחות אשתו ואין שום אחת מהן ראויה לביאה. ומעשה נמי בחמש נשים ובהן שתי אחיות ולקט אחד כלכלה של תאנים ואמר הראויה מכם לביאה תתקדש לי, ואמרו חכמים אין אחיות מתקדשות. הא נכריות שהיו ראויות לביאה, מתקדשות. אבל אם אמר כולכם מתקדשות לי, לא היתה שום אחת מהן מקודשת, דכי היכי דאין אחיות מקודשות כך אין האחרות מקודשות, דיכי דאמר כולכם:
+
+Mishnah 8
+
+<b>המקדש בחלקו.</b> שחלק עם אחיו הכהנים:
+<b>אינה מקודשת.</b> דכהנים משלחן גבוה קא זכו, ואמר קרא (במדבר י״ח:ט׳) וזה יהיה לך מקדש הקדשים מן האש, מה אש אין אתה משתמש בו אלא לאכילה, כך מתנות הללו לא תשתמש בהן אלא לאכילה, ובמעשר כתיב לה׳ הוא, בהווייתו יהא:
+<b>רבי יהודה אומר מזיד קידש.</b> במעשר שני. הואיל ויוצא לחולין ע״י פדיון, והרי הוציאו לחולין ע״י קדושין הללו. ור״מ סבר לית דרך חלול בכך:
+<b>ובהקדש.</b> של בדק הבית:
+<b>מזיד קידש.</b> שכיון שידע שהוא הקדש והוציאו לחולין בכוונה, נתחללה קדושתו:
+<b>ובשוגג.</b> דלא ידע שהוא הקדש ולא ניחא ליה דלתחלל הקדש על ידיה, לא נתחללה קדושתו, ואינה מקודשת. ורבי יהודה סבר איפכא. והלכה כר״מ במעשר, וכרבי יהודה בהקדש:
+
+Mishnah 9
+
+<b>המקדש בערלה וכו׳ אינה מקודשת.</b> דכולהו איסורי הנאה נינהו. ערלה, דכתיב לא יאכל, אחד איסור אכילה ואחד איסור הנאה במשמע:
+<b>ובכלאי הכרם.</b> דכתיב (דברים כ״ב:ט׳) פן תקדש, פן תוקד אש:
+<b>ובשור הנסקל.</b> דכתיב ביה (שמות כ״א:כ״ח) ולא יאכל את בשרו:
+<b>ובעגלה ערופה.</b> דכתיב ביה כפרה כקדשים, שנאמר (דברים כ״א:ח׳) ונכפר להם הדם:
+<b>בציפורי מצורע.</b> דתניא, נאמר מכשיר ומכפר בפנים, אשמו של מצורע שהוא מכשיר אותו לאכול בקדשים, וחטאתו שמכפר, ושניהם נעשים בפנים. ונאמר מכשיר ומכפר בחוץ, מכשיר, צפרי מצורע שמכשירין המצורע לבא אל תוך המחנה, ומכפר, עגלה ערופה, שנאמר בה ונכפר להם הדם, ושניהם נעשים חוץ לעזרה. מה מכשיר ומכפר האמור בפנים, שהם אשמו וחטאתו של מצורע, עשה בו מכשיר כמכפר, דתרווייהו קדשים נינהו ואסורים בהנאה, אף מכשיר ומכפר האמורים בחוץ, שהם צפרי מצורע ועגלה ערופה, עשה בו מכשיר כמכפר להיות אסורים בהנאה. ומאימתי אסורין צפורי מצורע בהנאה, משעת שחיטה. והצפור השחוטה בלבד היא שאסורה בהנאה. ועגלה ערופה, ירידתה אל נחל איתן אוסרתה:
+<b>ובשער הנזיר.</b> דאמר קרא (במדבר ו׳:ה׳) קדוש יהיה גדל פרע שער ראשו, גדולו פרע שער ראשו יהיה קדוש:
+<b>ופטר חמור.</b> נאמר בו (שמות י״ג) וערפתו, ונאמר בעגלה ערופה וערפו, מה עגלה ערופה אסורה בהנאה, אף פטר חמור אסור בהנאה. ואינו אסור בהנאה אלא אחר עריפה:
+<b>ובבשר בחלב.</b> נאמר ג׳ פעמים לא תבשל גדי בחלב אמו, אחד לאסור אכילה, ואחד לאסור הנאה, ואחד לאסור בשול:
+<b>ובחולין שנשחטו בעזרה.</b> דכתיב (דברים י״ב:כ״א) כי ירחק ממך המקום וזבחת, ברחוק מקום אתה זובח ואי אתה זובח בקרוב מקום. יכול לא יאכלנו אבל ישליכנו לכלבים, ת״ל (שמות כ״ב:ל׳) לכלב תשליכון אותו, אותו אתה משליך לכלב ואי אתה משליך לכלב חולין שנשחטו בעזרה:
+<b>מכרן וקדש בדמיהן מקודשת.</b> שאין לך דבר שתופס את דמיו להיות כמוהו אלא עבודה זרה ושביעית. עבודה זרה, שנאמר (דברים ז׳:כ״ו) והיית חרם כמוהו, כל מה שאתה מהווה ממנו הרי הוא כמוהו. ושביעית, שנאמר קודש היא, תופסת דמיה כהקדש. והוו עבודה זרה ושביעית שני כתובים הבאים כאחד, וכל שני כתובים הבאין כאחד אין מלמדין:
+
+Mishnah 10
+
+<b>המקדש בתרומות.</b> תרומה גדולה מעשר:
+<b>ותרומות ובמעשרות.</b> מעשר ראשון ומעשר עני:
+<b>ומתנות.</b> הזרוע והלחיים והקיבה:
+<b>ובמי חטאת.</b> ובמי אפר חטאת. וראוים למכרם לטמאים ליקח מהם שכר הבאה ושכר מילוי המים. אבל שכר הזאה ושכר קדוש, והוא נתינת האפר במים, אסור:
+<b>ואפילו ישראל.</b> הכי קאמר, ואפילו ישראל שנפלו לו תרומות ומתנות מבית אבי אמו כהן, שזכה בהם ויכול למכרם לכהנים, אם קידש בהם את האשה, מקודשת. ואפילו לא נפלו לו תרומות אלא טבלים שעדיין לא הורמו, הואיל ומורישו כהן היה עומד להרימם והתרומות שלו, וזה הישראל שירש אותם נמי יפריש מהם התרומה והיא שלו, ויכול למכרה לכהנים. דמתנות שלא הורמו כמי שהורמו דמו:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>האומר לחבירו צא וקדש לי אשה פלונית והלך וקדשה לעצמו.</b> אמרי׳ בגמרא מאי והלך, שהלך ברמאות. ולהכי תנן האומר לחברו ולא תנן האומר לשלוחו, לאשמועינן דאע״ג דלא עשאו שליח מתחלה לכך, אלא שאמר לו קדש לי אשה פלונית, אם קדשה לעצמו קרינן ביה שהלך ברמאות ורמאי הוי:
+<b>ובא אחר וקדשה בתוך ל׳ יום מקודשת לשני.</b> ויכול לכנסה אפילו בתוך אלו הל׳ יום:
+<b>בת כהן לישראל.</b> אם בת כהן היא זאת שנתקדשה לאחר שלשים יום, כל אותן שלשים יום תאכל בתרומה, שלא נפסלה מלאכול בתרומת בית אביה. ואם בת ישראל לכהן היא, לא תאכל בתרומה, שעדיין אינה אשת כהן:
+<b>מקודשת.</b> וצריכה גט מתרווייהו:
+
+Mishnah 2
+
+<b>הרי את מקודשת לי.</b> בפרוטה זו על מנת שאתן לך מאתים זוז:
+<b>ויתן.</b> ומשיתן נתקדשה למפרע, דכל האומר על מנת כאומר מעכשיו דמי:
+<b>הרי זו מקודשת ויש לו.</b> אם יש עדים שיש לו. ואם לא נודע שיש לו, הרי זו מקודשת מספק, שמא יש לו ומתכוין לקלקלה:
+<b>ואם הראה על השלחן.</b> שהיה שולחני והראה על השלחן מעות שאינן שלו, אינה מקודשת:
+
+Mishnah 3
+
+<b>בית כור.</b> מקום הראוי לזרוע כור, שהוא שלשים סאין:
+<b>ויש לו.</b> אם יש עדים שיש לו, מקודשת ודאי. ואם אין ידוע שיש לו, מקודשת מספק ולא אמרינן זוזי דעביד אינשי דמצנעי חיישינן דלמא אית ליה ומתכוין לקלקלה. אבל ארעא לא חיישינן דלמא אית ליה, דאם איתא דאית ליה ארעא, קלא אית ליה:
+<b>ואם הראה בבקעה.</b> שאינה שלו. ואע״ג דנחת בה לחכירות או לקבלנות, אינה מקודשת:
+
+Mishnah 4
+
+<b>כל תנאי.</b> שאינו כפול וכו׳ אינו תנאי. ואע״פ שלא נתקיים התנאי נתקיימו הדברים:
+<b>אם יעברו ואם לא יעברו.</b> ואי לא כפל הדברים היתה מתנתו קיימת והיו נוחלים את ארץ הגלעד אע״פ שלא היו עוברים. ואע״ג דאמר אם יעברו אתכם, לית לן מכלל הן אתה שומע לאו. ושמעינן מיניה נמי, דבעינן תנאי קודם למעשה, מדלא אמר תנו להם אם יעברו משמע דאי הוה אמר הכי, לא אתי תנאה ומבטל מעשה דמתנה דקדמיה. וש״מ נמי דבעינן הן קודם ללאו, דלא אמר תחלה אם לא יעברו אל תתנו ואם יעברו ונתתם:
+<b>ר׳ חנינא כו׳</b> אתנאי כפול פליג, דאין צריך לכפול, דמכלל הן נשמע לאו. וזה שכפלו משה, צורך היה הדבר. ולענין פסק הלכה, אם אמר ע״מ, אין צריך תנאי כפול ולא הן קודם ללאו ולא תנאי קודם למעשה, אלא התנאי קיים. ואם לא אמר ע״מ, צריך כל הני דאמרינן. ואם לאו, התנאי בטל והמעשה קיים. ולא שנא בתנאי שבדיני ממונות, ולא שנא בתנאי שבגיטין וקדושין הכל שוה לדבר זה:
+
+Mishnah 5
+
+<b>והוכר עוברה דבריו קיימין.</b> כתב הרמב״ם דאין לו לבא עליה עד שיקדשנה קדושין שניים, שאין אדם מקנה דבר שלא בא לעולם. ולא אמרו דבריו קיימים אלא להחמיר עליה שאסורה לינשא לאחרים:
+
+Mishnah 6
+
+<b>ואעשה עמך כפועל.</b> בפעולת יום אחד. ולאו דמקדש לה בשכר פעולה, דכיון דקי״ל ישנה לשכירות מתחילה ועד סוף, נמצא כשגמר פעולתו הוי שכירותו מלוה אצלה, והמקדש במלוה אינה מקודשת. אלא דמקדש לה השתא בפרוטה ע״מ שיעשה אח״כ עמה כפועל:
+<b>ע״מ שירצה אבא.</b> בגמרא מפרש שלא ימחה אבא. וכשקבע זמן למחאתו, כגון שאמר שלא ימחה אבא כל שלשים יום. הלכך רצה האב, שעברו שלשים יום ולא מיחה, הרי זו מקודשת. לא רצה, שמיחה בתוך שלשים, אינה מקודשת:
+<b>מת האב.</b> תוך שלשים, הרי זו מקודשת, דאמרינן מאן מחי:
+<b>מת הבן.</b> בתוך ל׳, מלמדים את האב שימחה, כדי שלא תהא זקוקה ליבם:
+
+Mishnah 7
+
+<b>אני קדשתיה נאמן.</b> לכנסה. דלא חציף למימר קמיה דאב שקבל הקדושין, אני הוא, אם לא היה אמת, דמרתת דלמא מכחיש ליה:
+
+Mishnah 8
+
+<b>וגרשתיה.</b> קבלתי את גטה:
+<b>והרי היא קטנה.</b> עכשיו כשאמר עליה כך:
+<b>נאמן.</b> לפסלה מן הכהונה. שהאב נאמן על בתו כל זמן שהיא קטנה, דכתיב (דברים כ״ב:ט״ז) את בתי נתתי לאיש הזה, כשאמר לאיש, אסרה על הכל, שאין אנו יודעים למי. כשחזר ואמר לזה, התירה לו:
+<b>והרי היא גדולה.</b> ואם לאחר שגדלה אמר כך, ובקטנותה לא אמר, אינו נאמן:
+<b>נשבית ופדיתיה וכו׳ אינו נאמן.</b> לפסלה מן הכהונה. דבנשואין הימניה רחמנא לאב. לשבויה לא הימניה:
+<b>יש לי בנים.</b> ואין אשתי זקוקה ליבם:
+<b>יש לי אחים.</b> ואשתי זקוקה ליבם. ועד עכשיו היתה בחזקת שאינה זקוקה:
+<b>אין הבוגרות בכלל.</b> לפי שאינן ברשות האב לקדשן. ואף על פי שעשאתו הבוגרת שליח לקבל קדושיה, אמרינן לא שביק אינש מצוה דרמיא עליה ועביד מצוה דלא רמיא עליה. אבל הקטנות והנערות כולן צריכות גט מספק. דלא ידעינן איזו מהם קידש:
+
+Mishnah 9
+
+<b>קדשתי את בתי גדולה.</b> איצטריך תנא לאשמועינן פלוגתא דר״מ ור׳ יוסי בקדשתי את הגדולה ובקדשתי את הקטנה. דאי אשמועינן בקדשתי את הגדולה, הוה אמינא בהא קאמר ר״מ, דכיון דאיכא דזוטרא מינה, להך גדולה קרי לה, דשבח הוא לאדם לקרות בתו בלשון גדולה אע״פ שהיא קטנה, כשיש קטנה למטה ממנה. אבל קטנה אימא מודי ליה לרבי יוסי דכל שהוא יכול לקרות אותה גדולה אין קורא אותה קטנה. ואי אתמר בהא, בהא קאמר רבי יוסי, אבל בהך אימא מודי ליה לרבי מאיר, לכך הוצרכו שתיהן. והלכה כרבי יוסי בשתיהן:
+
+Mishnah 10
+
+<b>האומר לאשה קדשתיך וכו׳.</b> איצטריך לאשמועינן באומר קדשתיך, ובאומרת קדשתני. דאי אשמועינן באומר לאשה קדשתיך שהוא אסור בקרובותיה והיא מותרת בקרוביו, הוה אמינא דינא הוא דלא מתסרא איהי בקרוביו, דאיהו שקורי קא משקר, דגברא לא איכפת ליה אם אוסר עצמו חנם בקרובותיה, ומשקר ואמר קדשתיך. אע״פ שלא קדשה, אבל איהי כי אמרה קדשתני דאסרה נפשה אכולי עלמא עד שיתן לה גט, אי לאו דקים לה, לא הוה אמרה, ונתסר איהו על פיה בקרובותיה, ואפילו יהב לה גט. קמ״ל:
+<b>קדשתיך והיא אומרת לא קדשת אלא בתי וכו׳</b> משום דהוה סלקא דעתין לומר מאחר שהאב נאמן על בתו מן התורה, תהיה האם נאמנת על בתה מדרבנן, קמ״ל דאינה נאמנת:  
+
+Mishnah 11
+
+קדשתי את בתר וכו׳. איידי דתנא להני בבי דלעיל, תנא נמי להא, ואע״פ שהיא משנה שאינה צריכה. ובכל הני דהיא אומרת קדשתני מבקשים ממנו ליתן גט כדי להתירה. ואם מעצמו נתן גט, כופין אותו ליתן כתובה:
+
+Mishnah 12
+
+<b>כל מקום שיש קדושין ואין עבירה.</b> שקדושין תופסין בה ואין עבירה בנשואיה. והאי כללא לאו דוקא, שהרי גר שנשא ממזרת יש קדושין ואין עבירה, דקהל גרים לא אקרי קהל, ואף על פי כן אין הולד הולך אחר הזכר שהולד ממזר, אחד גר שנשא ממזרת ואחד ממזר שנשא גיורת:
+<b>וכל מי שאין לה עליו קדושין וכו׳ הולד ממזר.</b> ביבמות נפקא לן מקרא דכתיב (דברים כ״ג:א׳) לא יקח איש את אשת אביו, וסמיך ליה לא יבא ממזר, ומוקמינן לה בשומרת יבם של אביו, שהיא אשת אחי אביו שהיא עליו בכרת:
+<b>על אחת מכל העריות.</b> של חייבי כריתות:
+<b>ולד שפחה ונכרית.</b> דכתיב בשפחה (שמות כ״א:ד׳) האשה וילדיה תהיה לאדוניה, ובנכרית כתיב (דברים ז׳:ד׳) כי יסיר את בנך מאחרי, ומדלא כתיב כי תסיר, ש״מ הכי קאמר בתך לא תתן לבנו כי יסיר בעל בתך את בנך אשר תלד לו בתך מאחרי, אבל אבתו לא תקח לבנך לא מהדר, שאין הבן הבא מן הנכרית קרוי בנך אלא בנה:
+
+Mishnah 13
+
+<b>ממזר שנשא שפחה.</b> ואפילו לכתחלה יכול ממזר לישא שפחה כדי לטהר את בניו. והלכה כר״ט. ומודה ר״ט שעבד שנשא ממזרת, הולד ממזר, שעבד אין לו יחוס:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>עשרה יוחסין עלו מבבל.</b> שהפריש עזרא כל הפסולים שהיו בבבל והוליכן עמו, כדי שלא יתערבו עם המיוחסין, מאחר שאין שם ב״ד:
+<b>חללי.</b> כהנים שנולדו מן הפסולות לכהונה, כגון אלמנה לכהן גדול, גרושה חללה זונה לכהן הדיוט:
+<b>חרורי.</b> עבדים משוחררים:
+<b>נתיני.</b> גבעונים שמלו בימי יהושע, ונאסרו לבא בקהל:
+<b>שתוקי ואסופי.</b> מפרש להו ואזיל:
+<b>גיורי וחרורי ממזרין כו׳ כולם מותרין לבא זה בזה.</b> דקהל גרים לא אקרי קהל, ולא הוזהרו ממזרים לבא בקהל גרים. אבל לויי וישראלי בממזרי לא. ושתוקי ואסופי ספק ממזרים הם ומותרין להתערב בממזר ודאי, דאמרינן בקהל ודאי הוא דלא יבא, הא בקהל ספק יבא:  
+
+Mishnah 2
+
+<b>שתוקי, כל שהוא מכיר את אמו.</b> שקורא אבא, ואמו משתקתו:
+<b>בדוקי.</b> שבודקין את אמו. אם אמרה לכשר נבעלתי, הולד כשר. והלכה כאבא שאול:
+
+Mishnah 3
+
+<b>כל האסורים לבא בקהל.</b> אע״ג דתנינן לה ברישא ממזרי ונתיני וכו׳ מותרים לבא זה בזה, הא קמ״ל כגון גר עמוני ומואבי עם ממזר שתוקי ואסופי:
+<b>ר״י אוסר.</b> מפרש בגמרא דהכי קאמר, אפילו ר׳ יהודה שאוסר גר בממזרת, הני מילי גר של שאר נכרים שמותר לבא בקהל הוא דאסור בממזרת לרבי יהודה דס״ל קהל גרים אקרי קהל, אבל גר עמוני ומואבי שאסור לבא בקהל מודה רבי יהודה שמותר בממזרת:
+<b>ודאן בודאן מותר.</b> כגון ממזרי בנתיני:
+<b>ודאן בספיקן.</b> ממזרי ונתיני בשתוקי ואסופי:
+<b>ספיקן בספיקן.</b> שתוקי בשתוקית ואסופי באסופית, ואסופי בשתוקית. אע״פ שזה ספק וזה ספק אסור, שמא זה כשר וזה פסול. והלכה כרבי אליעזר:
+<b>כותי.</b> הוי ספיקייהו, לפי שאין בקיאין בתורת גטין וקדושין. והאידנא עשאום כנכרים גמורים לכל דבריהם:
+
+Mishnah 4
+
+<b>ארבע אמהות.</b> ב׳ מצד האב וב׳ מצד האם:
+<b>שהם שמנה.</b> ארבע מן האב וארבע מן האם ואלו הן. אמה. אם אמה. אם אבי אמה. אם אם אבי אמה. אם אביה. אם אם אביה. אם אבי אביה. אם אם אבי אביה. בודקים בהם שלא היה באחת מהן מן הפסולות:
+<b>ואם היתה לויה וישראלית.</b> וכהן בא לכנסה:
+<b>מוסיפין עליהן עוד אחת.</b> אם אחת בכל זוג וזוג. כגון אמה ואם אמה ואם אם אמה, וכן כולם. והא דבדקינן באמהות ולא בדקינן באבות שמא יש פסול באביה או באבי אביה, משום דדרך האנשים כשמגנין זה את זה מתוך קטטה, מגנין ביוחסין, ואם היה שום פסול מצד האבות היה ידוע. אבל הנשים אין זו מגנה את זו בפסול יחס אלא בזנות, וכי איכא בהו מילתא בפסול יוחסין לית ליד קלא. ולא נאמרה חיוב בדיקה זו אלא במשפחה שקרא עליה ערער, אבל משפחה שאין בה חשד אינו צריך לבדוק, שכל המשפחות בחזקת כשרות הן עומדות. ודאיש בלבד דוא שצריך לבדוק כשבא לישא אשה ממשפחה שיש בה חשד, אבל כהנת שבאת לינשא אינד צריכה לבדוק אחר האיש, שלא הוזהרו כשרות לינשא לפסולים, וכהנת מותרת לכתחלה להנשא לגר ולחלל, וכ״ש לויה וישראלית:
+
+Mishnah 5
+
+<b>אין בודקין מן המזבח ולמעלה.</b> התחיל לבדוק באמהות ומצא שאבי אביה שימש על גבי המזבח א״צ לבדוק אחר אם אבי אביה. דכיון דבנה שמש ע״ג דמזבח בידוע שמיוחס היה:
+<b>ולא מן הדוכן ולמעלה.</b> אם מצא שהיה משורר על הדוכן:
+<b>ולא מן הסנהדרין ולמעלה.</b> ודוקא מן הסנהדרין שבירושלים ואפילו מאותן שדנין דיני ממונות בלבד, שלא היו מעמידין מן הסנהדרין בירושלים אלא כהן ולוי וישראל מיוחס, שנאמר (במדבר י״א:ט״ז) והתיצבו שם עמך, בדומין לך ביחס ובחכמה:
+<b>וגבאי צדקה.</b> כיון דמנצו בהדי אינשי, שממשכנין על הצדקה ואפילו בערב שבת, אי הוה בהו מלתא, קלא הוה להו:
+<b>בערכי ישנה של צפורי.</b> בסנהדראות של עיר ששמה ישנה, הסמוכה לצפורי:
+<b>ערכי.</b> סנדראות שהיו עורכין ומסדרין היחסין:
+<b>אסטרטיא של מלך.</b> בחלוקת חודש בחודש לצאת למלחמת בית דוד משפחה פלונית בחודש פלוני. ולא היו יוצאים למלחמה אלא מיוחסין, שתהא זכותן וזכות אבותן מסייעתן:
+
+Mishnah 6
+
+<b>בת חלל זכר פסולה מן הכהונה לעולם.</b> בת בנו או בת בן בנו, עד סוף כל הדורות. אבל בת בתו מישראל כשרה לכהונה, דבת חלל עצמה מישראל כשרה לכהונה:
+<b>בת גר זכר.</b> אפילו מישראלית, פסולה לכהונה כבת חלל זכר:
+
+Mishnah 7
+
+<b>ר״א בן יעקב אומר כו׳</b> מסקינן בגמרא שהבא לימלך מורין לו כר״א ב״י שלא ישא כהן בת גר וגיורת. אבל אם נשא, הלכה כר׳ יוסי, ואין מוציאין אותה מידו, וזרעו ממנה כשר:
+
+Mishnah 8
+
+<b>האומר בני זה ממזר הוא אינו נאמן.</b> דקרוב הוא אצלו ואין קרוב כשר להעיד:
+<b>ואפילו שניהם.</b> הבעל ואשתו. ולא מבעיא כשהאב לבדו מעיד שהוא ממזר, דלא מרימן, דלא קים ליה בגויה. אלא אפילו אמו דקים ליה בגויה, אינה נאמנת:
+<b>אפילו על עובר שבמעיה.</b> שלא היה לעולם בחזקת כשרות:
+<b>ר׳ יהודה אומר נאמנים.</b> טעמא דר׳ יהודה דכתיב יכיר, יכירנו לאחרים. מכאן שהאב נאמן לפסול את בנו, ואין האם נאמנת על בנה. ודוקא על בנו הוא נאמן, אבל לא על בן בנו שאם היו לבן זה בנים אינו נאמן לפסלם. והלכה כר׳ יהודה:
+
+Mishnah 9
+
+<b>וכן האשה שנתנה רשות לשלוחה.</b> אצטריך תנא לאשמועינן באב שעשה שליח לקדש את בתו ובאשה שעשתה שליח לקדש את עצמה. דאי אשמועינן באב, ה״א אב דקים ליה ביוחסין, וכשמצא מיוחס זה קידשה לו, הוא דאמרינן דבטל את השליח אבל אתתא דלא קים לה ביוחסין אע״ג דקדשה את עצמה לא סמכה על קדושיה ולא בטלה את השליח, דסברה דלמא משכח שליח אדם מיוחס מזה. ואי אשמועינן בדידה, הוה אמינא משום דאתתא דייקא ומנסבא, כי קדשה עצמה בטלה את השליח, אבל אב דלא קפיד על בתו אם תנשא לבעל כל דהו, לא בטליה לשליחות דשליח, והאי דקדים וקדשה, סבר דלמא לא משכח, צריכא:
+
+Mishnah 10
+
+<b>אינו צריך להביא ראיה לא על האשה.</b> שהיא מיוחסת, שכבר בדקה כשנשאה:
+<b>ולא על הבנים.</b> בבנים קטנים שכרוכים אחרי אמן:
+
+Mishnah 11
+
+
+
+Mishnah 12
+
+<b>לא יתיחד איש אחד עם שתי נשים.</b> מפני שדעתן קלה ושתיהן נוחות להתפתות:
+<b>אבל אשה אחת מתיחדת עם שני אנשים.</b> שהאחד בוש מחברו. ופסק ההלכה, לא תתיחד אשה אחת עם שני אנשים, וכ״ש איש אחד עם ב׳ נשים. אלא א״כ היו שתי הנשים צרות או יבמות, או אשה ובת בעלה, או אשה וחמותה, או אשה עם תינוקת שיודעת טעם ביאה ואינה מוסרת עצמה לביאה, לפי שאלו שונאות זו את זו, ומתיראות זו מזו. וכן היא מתיראת מן הקטנה שמא תראה ותגיד. ומלקים על יחוד הפנויה. ועל יחוד עם העריות, חוץ מאשת איש שאין מלקין עליה שלא להוציא לעז על בניה. ומותר להתיחד עם הבהמה ועם הזכר, שלא נחשדו ישראל על הזכור ועל הבהמה:
+<b>הגדילו זו ישנה בכסותה וכו׳</b> והוא שתהיה הבת מי״ב שנה ויום א׳, והבן מי״ג שנה ויום א׳. ובזמן שהיא בושה לעמוד לפניו ערומה, אפילו בפחות מכן ישנים הוא בבגדו והיא בבגדה:  
+
+Mishnah 13
+
+<b>רווק.</b> פנוי בלא אשה:
+<b>לא ילמד סופרים.</b> לא ירגיל עצמו להיות מן הסופרים, כלומר מלמד תינוקות. מפני אמותיהן של תינוקות שמצויות אצלו להביא את בניהן אל בית הספר:
+<b>אף מי שאין לו אשה.</b> אע״פ שאינו פנוי אלא יש לו אשה ואינה שרוייה עמו לא ילמד סופרים. ואין הלכה כרבי אליעזר:
+
+Mishnah 14
+
+<b>וחכמים מתירין.</b> והלכה כחכמים. שלא נחשדו ישראל על הזכור:
+<b>כל שאומנתו בין הנשים.</b> שמלאכת אומנתו נעשית לנשים, והנשים צריכות לו:
+<b>לא יתיחד עם הנשים.</b> ואפילו עם הרבה נשים. לפי שלבן גס בו ומחפות עליו. ואילו אינש אחרינא עם שתי נשים תנן דלא, שלש וד׳ שפיר דמי. ורמב״ם פירש דלא שרינן אפילו משום כדי חייו להתיחד עם הנשים הואיל ופרנסתו מהן:
+<b>חמר גמל וספן.</b> כל אלו אומנות לסטות, כשלנין בדרכים נכנסים ולוקטים עצים ופירות מן הכרמים. ועוד שנשכרים לבני אדם ומעבירין על תנאם:
+<b>רועה.</b> [בהמות שלו] שמעביר הבהמות לרעות בשדה אחרים:
+<b>חנוני.</b> מלומד באונאה, להטיל מים ביין, וצרורות בחיטין. שחייב אדם ללמד את בנו אומנות נקיה:
\ No newline at end of file
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@@ -0,0 +1,473 @@
+Bartenura on Mishnah Nazir
+ברטנורא על משנה נזיר
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+sefaria.org
+
+Bartenura on Mishnah Nazir
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כל כינויי נזירות – a word which is not the essence of the name is called a substituted word, like a person who calls his fellow by a nickname [Tractate Bava Metzia 58b].
+האומר אהא – it is not a nickname but rather suggestions of nicknames, like a handle which the utensil is held by; such the vow is influenced by this language but our Mishnah is deficient and should be read as follows: all nicknames/substitute words for Naziriteship are like Naziriteship and all suggestions of Naziriteship are like Naziriteship. Which are the suggestions of Naziriteship? A person who says: “I will be [such]….,” “I will be handsome,” and which are the nicknames of Naziriteship? Nazik (a substitute for Nazir), Naziah, Paziah.
+האומר אהא – that he saw a Nazirite passing before him and said: “I will be,” even though he did not say, “I will be like this,” if he intended to be a Nazirite like him, behold this is a Nazirite and even though he did not utter with his lips like this.
+אהא נוה – that he would grab hold of his hair and state, “I will be handsome,” implying that “I will be handsome with the growth of this hair,” and if he intended for this purpose, He is a Nazirite, and even though he did not specify that these and other similar suggestions of Naziriteship and they are like being a Nazirite.
+נזיק אזיח פזיח – the expressions of the [non-Jewish] nations that they call a Nazirite as such and their expressions are close to that of Israel and are called nicknames of Naziriteship.
+הריני כזה – and he gesticulates/hints to the Nazirite that is opposite him.
+הריני מסלסל הריני מכלכל הריני כזה – and all of them specifically when he grabs hold of his hair and his intention is to Naziriteshiip. 
+מסלסל/he curls his hair (see Talmud Nazir 3a); 
+מכלכל/grows a crown of hair, and its example is from she has a full growth of hair (around the puenda) [Talmud Niddah 52b], when the hair of [her] pudenda.
+הרי עלי צפרים – two turtle doves or two pigeons and they are the sacrifice of a Nazirite who has become ritually defiled and like the example of a Nazirite that passes before him.
+רבי מאיר אומר נזיר – since a Nazirite passes before him and birds are the sacrifice of a Nazirite that became ritually defiled, the words prove that when he says, “I pledge myself [to offer] birds,” he is speaking about Naziriteship.
+וחכמים אומרים אינו נזיר – and the Halakha is according to the Sages that he is not a Nazirite, but he brings the birds to complete his vow.
+
+Mishnah 2
+
+הריני נזיר מן החרצנים ומן הזגים – if he mentioned one of all of these, he is a Nazirite as if he said, “I have become a Nazirite,” unspecified. But because the it was necessary to teach at the end [of the Mishnah] that of an eternal/life-long Nazirite and a Nazirite [like]/in the status of Samson, all of the details of Naziriteship are not upon them, it teaches here that all of the details of Naziriteship are upon him.
+מה בין נזיר עולם וכו' – Our Mishnah is deficient and should be read as follows: and if he took a vow to become an eternal Nazirite, behold, he is an eternal Nazirite. And what is the difference between an eternal/ life-long Nazirite and a Nazirite [like/ in the status of Samson? A life-long Nazirite, if his hair became too heavy, he lightens it with a razor from one twelve-month period to another that we derive from Absalom, who was a life-long Nazirite, as it is written concerning him (II Samuel 14:26): “When he cut his hair – he had to have it cut every year, for tit grew too heavy for him,” and it is written there (Leviticus 25:29): “the redemption period shall be a year.”
+ואם נטמא טינו מביא קרבן טומאה – and even ab initio it is permissible to be defiled, for Samson would defile himself with the dead, and it is a well-known maxim, as it is taught, it he became ritually defiled, which implies indeed de-facto, but not ab initio, because the first clause [of the Mishnah] teaches concerning a life-long Nazirite – and if he became ritually defiled, the last clause [of the Mishnah] also [teaches] concerning a Nazirite in the status of Samson, “and if he became ritually defiled.”
+
+Mishnah 3
+
+סתם נזירות שלשים יום – as it is written (Numbers 6:5): “it shall remain consecrated [until the completion of his term as a nazirite of the LORD].” [The word] "יהיה"/it shall remain – in Gematria is thirty. From here, they relied to state that there is no Naziriteship less than thirty days.
+הריני נזיר אחת גדולה – whether he said: “I will be a Nazirite for a long period of time,” or whether he said, “I will be a Nazirite for a short period of time,” or whether he said I will be a Nazir from now until [as long as it takes to get to[ the end of the world,” he practices Naziriteship for thirty days. And “from now until the end of the world,” as he states, this is what it implies: upon me this Naziriteship was long as if it from now until [as long as it takes to get to] the end of the world.
+ה:ג הריני נזיר ויום אחד הריני נזיר אחת ומחצה הרי זה נזיר שתים – and this is its explanation: He said: I will be a Nazirite and one day, since he said, “I will be a Nazirite,” he accepted upon himself one [period of] Naziriteship and when he said more, “and one day,” behold, there is here another [period] of Naziriteship. For there is no Naziriteship less than thirty days, and similarly, also, when he said, “I will be a Nazirite and an additional hour” or “I will be a Nazirite, one has here two [periods] of Naziriteship where it is impossible to be a Nazirite for one hour or one-half of a [period of] Naziriteship that will not be a Naziiteship of thirty days, and because of this, he is a Nazirite for two [periods], and he shaes at the end of thirty days and then observes another [period] of Naziriteship.
+הריני נזיר ל' יום ושעה אחת הרי זה נזיר ל' ואחד יום שאין נזירות לשעות – as it states (Numbers 6:5): “Throughout the term of his vow as nazirite” and he is as if he had said, “thirty one days,” and we don’t say that one hour that he stated is a [period of] Naziiteship of its own, for since one is able to combine it with the number of thirty that he mentioned first.
+
+Mishnah 4
+
+הריני נזיר כשער ראשי – or like the dust of the earth. וכעפר הארץ וכו' ה"ז נזיר עולם – but not a real life-long Nazirite, for if he was a life-long Nazirite, he would shave once in twelve months but this one shaves once in thirty days for since his Naziriteship depends upon empty words as if he made the vow in the number of his Naziriteships like the hairs in his head or like the dust of the earth, which is not the case for a life-long Nazirite where he did not divide his Naziriteships but rather did them all in one [period] of Naziriteship.
+רבי אומר אין זה מגלח לשלשים יום – for since he said: “I will be a Nazirite” – all of it is one [period] of Naziriteship and he does not shave other than every twelve months like a life-long Nazirite, and which one shaves every thirty days? The one who says, “Naziriteship will be upon me like the hairs of y head, for then it proves that his Naziriteships are interrupted, he accepted upon himself like the number of hairs on his head, but the Halakha is not according to Rabbi [Judah the Prince].
+
+Mishnah 5
+
+אם אמר אחת גדולה נדרתי – One [period of] Naziriteship I accepted and it appeared to me as large as jugful, he is a Nazirite for thirty days. 
+But if he said, “my vow is unspecified and I did not have in my heart other than how the Sages will judge my language,” this is a Nazirite for all of his days, and he shaves every twelve months.
+
+Mishnah 6
+
+הריני נזיר מכאן ועד מקום פלוני – he took hold of it on the road in order to go to that place, but if he did not take hold of it to go to that place, he is made like someone who says, “from here until [as long as it takes to go to] the end of the world and he is a Nazirite for thirty days, whether the place was near or it was far and even if was a distance of several years for he didn’t intend other than one long-period of Naziriteship.
+
+Mishnah 7
+
+מונה נזירו כמנין ימות השנה – three hundred and sixty five [periods] of Naziriteship like the number of days of the solar year.
+אמר רבי יהודה מעשר היה כיון שהשלים מת – Rabbi Yehuda had the tradition that Rabbi [Judah the Prince] disputed the first Tanna/Teacher [of the Mishnah] and stated that the individual who states “Behold I am a Nazirite like the number of days of the solar year – is a life-long Nazirite.” And he brought the episode to prove that he is not a life-long Nazirite for this was the case, and when he completed [his Nazirite vow] he died, and regarding completion [of a term], the [notion of] a life-long Nazirite does not belong , but rather a real case would count his Naziritieships, and such is the Halakha.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הריני נזיר מן הגרוגרות ומן הדבילה ב"ש אומרים נזיר – since the School of Shammai holds that a person does not utter his words for no purpose (i.e., he must have meant something – see Talmud Arakhin 5a) and when he said, “I will be a Nazirite,” he said it with the intention that he will be a Nazirite, and when he retracted and said, “from the dry figs and from the cakes of pressed figs,” he retracted for he needed to retract, and even as much time as needed for an utterance, he would not be able to retract, they held that something dedicated to the Temple by error is called sanctified, and no question or retraction belongs to it. And the same law applies regarding a Nazirite, as it is written concerning him (Numbers 6:5): “it shall remain consecrated,” therefore, he is a Naziite. But the School of Hillel holds that since he did not make the vow in the manner of those who vow, he is not a Nazirite, for there is no Naziriteship from dry figs and from the cakes of pressed figs.
+אמר רבי יהודה אף כשאמרו ב"ש לא אמרו אלא באומר הרי עלי קרבן – for the Schools of Shammai and Hillel did not dispute that with regard to Naziriteship, that he was not Nazirite, they did not dispute other than with someone who says in my heart that the dry figs are to me as a Korban/sacrifice. The School of Shammai holds that this was a vow from eating dry figs and the School of Hillel holds that this was not a vow.
+
+Mishnah 2
+
+אמר אמרה פרה זו הריני נזירה אם אומדת אני – he whose cow was lying down [under a burden] and it does not want to stand up and he said, “this cow thinks that she will not stand,” and she says in her heart, “I will be a Nazirite if I stand,” And I say, “I will be a Nazirite from her if she doesn’t stand,” and similarly, a locked door that cannot be opened and he says, “this door thinks I will not open it,” and it states, “I will be a Nazirite if it opens by me,” and I state: “I will be a Nazirite from it if it will not open,” and afterwards, the cow stands up on its own or that others raise it, but he did not raise it.” And similarly, the door opens on its own, or another comes and opens it and he did not open it.
+בש"א הרי זה נזיר – for they follow their own reasoning as they (i.e., the School of Shammai), state that one who takes a vow from dry figs and from cake pressed figs that he is a Nazirite, even though there is no Naziriteship from dried figs and from cake pressed figs, so also, even though there is no Naziriteship from a cow and from a door, he is a Nazirite, and even though the cow stood and/or the door opened, it was not it was not his intention other than he would raise it or open it by himself.
+וב"ה אומרים – to the words of the School of Shammai. For us, even if it (i.e., the cow) did not stand up at all, he would not be a Nazirite, for he mad ae a vow that is not in the manner of those who make vows, for there is no Naziriteship from a cow or from a door, but according to you, who say that a person does not utter words without a purpose for when he stated, “I will be a Nazirite,” it is with the intention that he will be a Nazirite that he stated it, however, they agree with us, at least, where she (i.e., the cow) stood on her own or others raised her up, that he is not a Nazirite, for he did not say other than if she will not stand, and behold, she stood.
+א"ר יהודה וכו' – The School of Shammai did not disagree with the School of Hillel regarding the matter of Naziriteship for he is not a Nazirite. They did not disagree other than when he says: “in my heart it was that this animal should be a sacrifice at the time that I stated that I will be a Nazirite from her if she will not stand.” For the School of Shammai holds that since he did not make her stand, it should be a sacrifice, and the School of Hillel holds that since it (i.e., the animal) stood, it is not a sacrifice.
+
+Mishnah 3
+
+מעשה באשה אחת וכו' – Our Mishnah is deficient and should be read as follows: if he was drunk and said, “I am a Nazirite from it,” he is not a Nazirite, for it was not his intention other than to prohibit to himself that particular cup alone. And just as they did not bring him another cup, he said, “I am a Nazirite,” and there is an episode about one woman who said, “I am drunk, etc.”
+
+Mishnah 4
+
+הרי זה נזיר – and he is prohibited with all of them, and in this, everyone admits because he made a condition against what is written in the Torah, and whomever makes a condition against [what] is written in the Torah, his condition is void.
+אבל איני יודע שהנזיר אסור ביין הרי זה אסור – for wine and shaving and defilement which are prohibited to a Nazirite, he who takes a Nazirite vow from one of them is a Nazirite with regard to all of them.
+רבי שמעון מתיר – as he holds that he is not a Nazirite until he takes a Nazirite vow regarding all of them.
+או מפני שאני קובר מתים הרי זה מותר – these are vows of on conditions unavoidably unfulfilled (see also Tractate Nedarim, Chapter 3, Mishnah 1), and this is one of four vows that the Sages permitted.
+ורבי שמעון אוסר – that he holds that the four vows that the Sages permitted requires absolution by a scholar, but the Halakha is not according to Rabbi Shimon in these two segments of our Mishnah.
+
+Mishnah 5
+
+הריני נזיר ועלי לגלח נזיר – he accepted upon himself Naziriteship and furthermore, accepted upon himself to bring [hair] sacrifices for another Nazirite, and his friend also came and he stated the same thing.
+אם היו פקחים – each one exempts his fellow with his [hair] sacrifices and even though that at the time that he took the first vow to shave a Nazirite, the second [person] was not yet a Nazirite.
+
+Mishnah 6
+
+[זה מגלח נזיר שלם] וזה מגלח נזיר שלם דברן ר"מ – Rabbi Meir according to his method of reasoning that he holds that the first language takes effect and when he says, “I pledge myself to bring the [hair] offering,” a full [hair] offering is mentioned, and when he mentions after that, one-half of the Nazirite hair-offering, it is not within his powers to retract, even as much time as is needed for an utterance (e.g., a greeting). But the Rabbis hold that if he vowed and they opened with him, it is like a person who said, “half of the sacrifices of the Nazirite are upon me, for he is not liable other than for half of the [hair] sacrifices of the Nazirite, and the Halakha is according to the Sages.
+
+Mishnah 7
+
+ונולד לו בן הרי זה נזיר – for in the language of humans one is not called a son other than a male, and not a female nor a child bearing unclear sexual traits or a child bearing the sexual traits of both sexes. A child is called even a daughter/female or a child bearing unclear sexual traits or a child bearing the sexual traits of both sexes.
+
+Mishnah 8
+
+הפילה אשתו – and he did not know if he was a living being or aborted/non-viable birth.
+אינו נזיר – our Mishnah is [according to] Rabbi Yehuda who said that a person does not place down his soul on a doubt and if he states “when I will have a child,” he is speaking about a definitive child.
+רבי שמעון אומר יאמר אם היה בן קיימא וכו' – Rabbi Shimon holds hat a doubtful Naziriteship is judged stringently; therefore, he must be a Nazirite from doubt and makes a condition and states that if he is a viable fetus, I am a Naziritie out of obligation, and if not, I am a Nazirite out of free-choice, and he shaves and brings his [hair] sacrifices at the end of the thirty day period. But without the condition, he would not be able to bring the sacrifice from doubt, but the Halakha is not according to Rabbi Shimon.
+חזרה וילדה הרי זה נזיר – for he did not practice Naziriteship on account of the non-viable birth/abortion. But now that she gave birth to a living child, the Nazirite [vow] takes effect and according to Rabbi Shimon, he must retract and make the condition for perhaps the first child was a viable child.
+
+Mishnah 9
+
+הריני נזיר ונזיר לכשיהיה לו בן – whomever had accepted upon himself a [period of] Naziriteship, and additionally accepted upon himself another Naziriteship when he has for himself a son.
+משלים את שלו – first and he shaves and brings his [hair] offering and afterwards counts that [Nazirite period] for [the birth of] his son.
+הריני נזיר כשיהיה לי בן ונזיר – he accepted upon himself first the Naziriteship for [the birth of] his son,
+and he began to count his own, and afterwards, his son was born to him prior to his completing thirty days.
+מניח את שלו ומונה את של בנו – for since he accepted upon himself the Naziriteship for [the birth of] his son first, immediately when his son was born to him, he needs to set aside his own and to count [the Naziriteship] of his son’s and afterwards, he completes his own.
+
+Mishnah 10
+
+עד שבעים לא הפסיד כלום – when he interrupts his Naziriteship and counts the Naziriteship for his son, and he shaves and returns and completes his own [for the completion] of his Naziriteship from the seventy that he had already counted until the one-hundred that he had vowed, they are thirty days that are found between shaving [his hair] of the Naziriteship of his son to the shaving of the completion of his Naziriteship which are thirty days, he does not lose anything. But if he counted more than seventy days before he began the Naziriteship for his son and he came to interrupt his own Naziriteship in order to begin the Naziriteship of his son, when he shaves on the Naziriteship of his son and he comes to complete his own Naziriteship until the one hundred days that he had vowed. If it was found that there were less than thirty days between shaving on his son’s Naziriteship and the shaving for his own Naziriteship, and it is impossible that there would be between each shaving less than thirty days, it is found that he loses all of those days that he counted above the seventy.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מי שאמר הריני נזיר מגלח יום שלשים ואחד – for an unspecified Naziriteship is thirty days.
+ואם גלח יום שלשים יצא – for part of a day is considered an entire day.
+הריני נזיר שלשים יום אם גלח יום ל' לא יצא – for since he specified thirty complete days as stated.
+
+Mishnah 2
+
+ואם גלח יום שששים חסר א' יצא – that the thirtieth day of the first Naziriteship counts [both] to here and to there and since the thirtieth day of the first [Naziriteship] is counted also from the second Naziriteship, it is found that the thirty days of the second [Naziriteship] cease with sixty [days] minus one.
+
+Mishnah 3
+
+נמצא יום שלשים סתר את הכל – for he was defiled in the midst of the days of his Naziriteship, and we don’t say that the thirtieth day counts both for here (i.e., the first Naziriteship) and there (i.e., the second Naziriteship), since part of a day is considered a complete day, but rather, when he shaved and brought his [hair] sacrifices on that day.
+ר"א אומר אינו סותר אלא שבעה – for he holds that we say that part of a day is considered as a whole day and it is as if he became defiled after fulfilling [his Naziriteship], and defilement after fulfilling [his Naziriteship] according to Rabbi Eliezer does not lose anything other than seven [days].
+הריני נזיר שלשים יום נטמא יום ל' סתר את הכל – whether according to Rabbi Eliezer or according to the Rabbis, for since he said, “I am a Nazirite for thirty days,” everyone agrees that we require thirty complete days, and we don’t say in this that part of a day is considered a whole day. And Rabbi Eliezer who holds that a person (i.e., a Nazirite who is defiled on the fulfilling [the vow] exactly, loses only the thirtieth day and does not lose it all, we derive it from a Biblical verse, as it is written (Numbers 6:13): “This is the ritual of the nazirite: On the day that his term as Nazirite is completed.” If he is defiled on the day of completion, give him the Torah of Naziriteship, meaning to say an unspecified period of Naziriteship is thirty days; here that he said: “I am a Nazirite for thirty days,” and he was defiled on the thirtieth day which is the day of completion, since he lost all thirty, he lost everything. But the Rabbis also who dispute that of Rabbi Eliezer and state that someone who is defiled on the day of completion has lost everything and even if he counted a few days here, for when he said, “I am a Nazirite for thirty days and was defiled on the day of completion, since he also lost the thirtieth day, he lost everything; therefore, whether according to Rabbi Eliezer or according to the Rabbis, he lost everything, and in everything where Rabbi Eliezer and the Sages dispute, the Halakha is according to the Sages.
+
+Mishnah 4
+
+הריני נזיר מאה יום נטמא יום מאה סתר את הכל – The Rabbis, according to their reasoning, that state that if he was defiled on the day of completion, it is as if he was defiled within his time [of the vow], and loses everything.
+ר"א אומר אינו סותר אלא ל' – for he (i.e., Rabbi Eliezer) holds that if he was defiled on the day of completion, he only loses thirty [days].
+נטמא יום מאה ואחד – according to the Rabbis, he loses thirty [days], for they decreed that the one-hundred and first day which is the day of shaving, is on account of the one hundredth day. But nevertheless, they were not more stringent than him to make it like the one hundredth day which is the day of completion on which he would lose everything, and they decreed that he would lose only an unspecified Naziriteship which is only thirty days.
+ור"א אומר אינו סותר אלא שבעה – and he goes according to his reasoning that even on the thirtieth day, he did not decree when a person says, “I am a Nazirite for an unspecified time.”
+
+Mishnah 5
+
+ואינו מביא קרבן טומאה – for as it is written a sacrifice for defilement, it is written for a pure Nazirite who was defiled; nevertheless, if he was warned about it, he is liable for whipping.
+יצא ונכנס עולין לו מן המנין – and he brings a sacrifice of defilement; but our Mishnah is explained in the Gemara (Tractate Nazir 19a) as follows: if he left the cemetery and sprinkled on the third and seventh days and immersed [in the Mikveh] and became purified from his defilement and he began to count the days of his Naziritieship, even though he went back and entered afterwards into the cemetery, they count for him from the number those days which he counted after he purified, for since his purification interrupted whether [we are dealing with] the first days that he was a Nazirite and he is in the cemetery, or whether [we are dealing with] the latter days and even though he returned and entered the cemetery, the defilement of the cemetery do not cause him to lose the number of the days that were counted while in a state of purity, for the Nazirite does not lose other the twelve days defilements that are mentioned regarding it. And that which is stated furthermore, and he brings a sacrifice of defilement, this is how it should be stated: if he was defiled again with one of the defilements that the Nazirite shaves and brings the sacrifice of defilement and he loses [those days].
+ר"א אומר לא בו ביום – meaning to say, if on that selfsame day that he immersed [in a Mikveh] and became pure, on that same day he became defiled with one of the defilements that [causes] the Nazirite to shave, he does not lose that same day, as it is written (Numbers 6:12): “The previous period shall be void [since his consecrated hair was defiled],” the defilement does not cause him to lose until he will have two days of Naziriteship counted and the same law applies with a Nazirite in general who was defiled on the first day of the count of his Naziriteship, for the defilement does not cause him loss of the that day, but rather completes for him the number of the days of his Naziriteship, and the Halakha is according to Rabbi Eliezer.
+
+Mishnah 6
+
+והשלים את נזירותו ואח"כ בא לארץ – for Naziriteship is not practiced other than in the Land [of Israel] because of the Levitical uncleanness of the heathen countries, and whomever made the vow of Naziriteship outside the land [of Israel] we obligate him to ascend to the Land of Israel and practice there his Naziriteship.
+נזיר בתחלה – he is required to observe in the Land of Israel according to the number of the days that he vowed for his Naziriteship and the days that he observed outside the Land [of Israel] is as if he had not observed his Naziriteship at all.
+אמר ר"י לא היתה נזיה אלא ארבע עשרה שנה – Rabbi Yehuda holds like Rabbi Eliezer wo stated above in our chapter [in Mishnah 4], that [a Nazirite] who became defiled on the day of completion, does not lose other than thirty days, and because of this, it is stated, that Queen Helena who became defiled at the end of fourteen years which on the day of completion, she did not lose everything and was not required to count another seven years, but rather, only thirty days, and because it was not a complete year, it did not count in the total, and this same law applies as if he said, that she was not a Nazirite other than for fourteen years and thirty days.
+
+Mishnah 7
+
+אלו מעידים שנדר שתים – two [periods of] Naziriteship and those [witnesses] testify that he took a vow for five [periods of] Naziriteship; at the same time that you state that he took a vow for two [Naziriteships], wwe testify that he took a vow of five Naziriteships, and he states that he did not take a vow at all.
+
+בש"א נחלקה העדות – since they contradict each other, their words are voided, and there isn’t any testimony at all.
+וב"ה אומר יש בכלל חמש שתים – and he will be a Nazirite for two years.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+מי שאמר הריני נזיר. כולם נזירים – and he who caused each one of them to be seized within the time that is needed for an utterance by his fellow incidentally while the student greets his teacher, which is in order that he can say, “peace be upon you, my teacher [and rabbi].”
+פי כפיו כו' – and he that would say, “my mouth is like his mouth [concerning abstention] from wine and my hair is like his hair from being sheared.
+ושמע בעלה ואמר ואני אינו יכול להפר – for he already fulfilled her vow when he said: “and I [too],” but if his wife made a vow to be a Nazirite and another person heard it and said, “and I [also],” and afterwards her husband annulled it, it is not annulled for this one who said, “an I [also],” for the husband cannot abrogate a vow from its essence like a Sage.
+
+Mishnah 2
+
+הריני נזיר ואת ואמרה אמן מיפר את שלה – and exactly when he said it to her in the language of a question, meaning to say, “and you, what do you say? Will you become a Nazirite like me or not?” Then he is enabled to annul [her vow], but if he said, “I am becoming a Nazirite, and you,” as a statement (i.e., not as a question), and she answered, “Amen,” he is not able to annul her vow for it exists for her.
+
+Mishnah 3
+
+והיתה שותה יין ומיטמאה למתים – and afterwards, her husband annulled her vow, 
+she receives forty stripes on account of the fact that she transgressed prior to his annulling her vow.
+תספוג מכת מרדות – from the words of the Scribes, and the whipping for rebelliousness/disobedience that are mentioned in every place are according to what the eyes of the judge see, and according to the needs of the hour and especially the sin that she has already committed, but regarding positive commandments such as “make a Sukkah” or “don’t make it,” “take a Lulav [and Etrog]” or he doesn’t take it,” we whip him until he does it, or until his soul departs.
+
+Mishnah 4
+
+ואם שלה – such as the example that another person gave her [an animal] as a gift on the condition that her husband does not have control over them since usufruct (i.e., part of the wife’s estate of which the husband has the fruition without responsibility for loss or deterioration) and mort-main (i.e., wife’s estate held by her husband, which, in the case of her death or divorce, he must restore “in specie, being responsible with all his landed property for loss or deterioration) are mortgaged to her husband.
+חטאת תמות – we wait for it until it dies.
+ונאכלין ליום אחד – like he peace offerings of the Nazirite which are not eaten other than during the day and night.
+ואין טעונין לחם – for all peace offerings of a Nazirite require bread, and this is the case, for since the husband annulled her vow, these peace offerings do not require [a] bread [offering] (unlike the of offering of a Nazirite).
+והיו לה מעות סתומים – that she had set undesignated coins for the sacrifices of a Nazirite, and she did not designate the 0 these for a sin-offering, and these for a burnt offering and these for a peace offering.
+יפלו לנדבה – to the chests in the Temple where they would cast the rest of the monies as a free-will [to
+לא נהנין ולא מועלין – ab ignition it is prohibited to benefit from them and if he benefited, he is not liable to bring a sacrifice of religious sacrilege that is mentioned regarding whomever benefits from that which is dedicated [to the Temple].
+
+Mishnah 5
+
+נזרק עליה אחד מן הדמים אינו יכול להפר – for after the blood is tossed [for her], she is able to drink wine and become defiled to the dead, and there is no longer a vow of self-affliction.
+רבי עקיבא אומר אפילו נשחטה עליה אחת מכל הבהמות אינו יכול להפר – because of the loss of holy things.
+תגלחת טומאה יפר – they need to return and to count a [period of] Naziriteship of purity and he can say that he doesn’t want a disgraceful wife, meaning to say, afflicted and prevented from drinking wine.
+אף בתגלחת הטהרה יפר – in order that she doesn’t have to disgrace herself with shaving, for shaving for a woman is disgraceful, but the first Tanna/teacher holds that shaving is not disgraceful, for she can make a wig. But the Halakha is not according to Rabbi Akiva nor according to Rabbi [Judah the Prince].
+
+Mishnah 6
+
+האיש מדיר את בנו בנזיר – when he is a minor until he reveals two [pubic] hairs (i.e., attains adulthood) after he will be thirteen years and one day old, and all of the laws of Naziriteship are upon hm and his father brings his sacrifices and if he becomes defiled he brings a sacrifice of defilement and that one (i.e., his father) imposes a vow upon him when he says to him: “you will be a Nazirite,” or “so-and-so my son is a Nazirite, and no one will be able to prevent it, neither his son nor the relatives, and this matter is Halakha from the authority of the received Tradition.
+כיצד גלח או שגלחוהו קרובים – How shall the father act regarding the sacrifices at the time when the son shaved and he did not accept the Naziriteship or that his relatives shaved him, or that he protested or that the relatives protested on his behalf, that the Naziriteship is void, and especially when he protested, or the relatives protested immediately. But if he began to observe his Naziriteship, or accepted upon himself the Naziriteship, he further is not able to protest, neither him nor his relatives.
+
+Mishnah 7
+
+האיש מגלח על נזירות וביו ואין האשה מגלחת על נזירות אביה – and even if she is the daughter who inherits, and this matter is a Halakha from the authority of the received Tradition.
+אמר רבי יוסי הרי אלו יפלו לנדבה וכו' – but the Halakha is not according to Rabbi Yosi, but rather, whether his father died and he (i.e., the son) said: “I am a Nazirite on the condition that I will shave on [account of] the monies of his father whether both he and his father were Nazirites and his father died, he shaves on behalf of the Naziriteship of his father and if there were many sons and one of them anticipated and shaved for the Naziriteship of his father, he benefits/is worthy.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+בית שמאי אומרים הקדש טעות הקדש – for we derive it from the exchange of one sacrificial animal for another, which is, even by mistake/error, as it is written (Leviticus 27:10): “the thing vowed and its substitute shall be holy,” and we expound/interpret it to include something done inadvertently like something done willfully.
+וב"ה אומרים אינו הקדש – that we don’t learn the beginning of consecration is a matter that does not come from the power of consecration from the exchange of one sacrificial animal for another, which is the end of consecration which comes from the power of another thing that was consecrated.
+
+Mishnah 2
+
+דינר זהב– the first segment of the Mishnah comes to teach us with something that has attained the holiness of the object but here (i.e., in the latter segment of the Mishnah) it comes to teach us with something that has sanctified the holiness of the money.
+
+Mishnah 3
+
+מי שנדר בנזיר – in a language that resembled it for him that he was not a Nazirite.
+ונשאל לחכם – and who said to him that there is something in that this language formulation of the language of Naziriteship, and he was not careful from drinking wine,
+מונה משעה שנדר – and we don’t fine him that he transgressed and drank wine, even though, from doubt, it is prohibited, he should have separated himself until he would seek and ask a Sage.
+נשאל לחכם והתירו – who said to him that there is nothing in this language of the language of Naziriteship.
+תצא ותרעה בעדר – for setting aside [an animal] by error is a vain talk but it should become non-holy and in this, the School of Shammai agrees for since he is not a Nazirite when he states that it [i.e., the animal] should go for the sacrifices of the Nazirite, and he didn’t say anything, like a person who is not liable for a sin-offering and states: “behold, this is for my sin-offering.”
+אי אתם מודים בזה שהוא הקדש טעות – and what is the difference from the beginning of the chapter (i.e., Mishnah 1), when you (i.e., the School of Shammai) stated that [an act of] consecration done in error is binding [i.e., consecrated]?
+אמרו להם בית שמאי – they were not anxious to respond t them the essence of their reasoning, but they spoke to them in accordance with their own words “from the ninth and the eleventh that they consecrated in error and we extend the scope/include from (Leviticus 27:32): “All tithes of he herd or flock – [of all that passes under the shepherd’s staff, every tenth one – shall be holy to the LORD].”
+אמרו להם ב"ה לא השבט קדשו – to be read [as a question – in astonishment], meaning to say, the decree of the Biblical verse is that the ninth and the eleventh which are near the tenth, the staff sanctifies them, if he called them “the tenth,” and we do not derive from this merely that an act of consecration made in error is consecrated, for were it not for this reason because of an act of consecration made in error, if so, then even the eighty and the twelfth also [would be included], but rather because the Biblical verse that sanctified the tenth, etc., and it is the decree of the Biblical verse (that the tenth one, approximately, would be sanctified) and we don’t derive anything from this.
+
+Mishnah 4
+
+מי שנדר בנזיר – and at the time that he took the vow [of becoming a Nazirite], he had the animals [for the sacrifice] and with the knowledge/intention that it was for this purpose he made the vow that he would offer up his sacrifices from those animals, and he went and found that they had been stolen and on account of this, regretted that he took the vow of becoming a Nazirite.
+אם עד שלא נגנבו בהמותיו נדר, הרי זה נזיר – and a Sage should not absolve him through this opening for retracting a vow (i.e., suggesting reasons which, if known at the time, would have prevented the person from making the vow), for it was a novel incident changing the aspects of a vow and eventually nullifies it, and we don’t open with a novel incident.
+ואם לאחר שנגנבו נדר – and he stated: “had I known that they would be stolen, I would not have made this vow, this is an opening that the Sage could annul.
+וזו טעות טעה נחום הנדי כשעלו נזירים מן הגולה ומצאו בהה"ק חרב – and they made the vow prior to the Temple’s destruction and he (i.e., the Sage) released them and the Sages said to him that it was a novel incident changing the aspects of a vow, and eventually nullifying it, and we don’t open with a novel incident, and the Halakha is according to the Sages.
+
+Mishnah 5
+
+הריני נזיר שזה איש פלוני – “if this [person] who is walking towards me is so-and-so, I am a Nazirite,” and the second [person] says, “if this [person walking towards me] is not so-and-so, I am not a Nazirite.
+כולם נזירים – and even those whose words were not confirmed/fulfilled, for just as a consecration done in error is a consecration, so also, Naziriteship [vowed] in error is Naziriteship (in accordance with the words of Bet Shammai as found in Tractate Nazir, Chapter 5, Mishnah 1).
+ר"ט אומר אין אחד מהם נזיר – for Rabbi Tarphon holds that there is no Naziriteship other than for a distinct and solemn specification of a vow (without a doubt – see Tosefta Nazirut, Chapter 3, Halakha 18 and Talmud Nazir 34a in the words of Rabbi Yehuda quoting Rabbi Tarphon), meaning to say, that it is clear and known to him at the time of his vow that he will be a Nazirite and all of these [examples mentioned in our Mishnah], it was not known to him at the time of his vow that it will be according to his declaration, and the Halakha is not according to Rabbi Tarphon.
+
+Mishnah 6
+
+הרתיע לאחוריו – the person who had come towards them was startled and moved backward and it was not known who it was.
+אינו נזיר – not a single one of them is a Nazirite, for no one protested for himself regarding a doubt, and his intention was at the time of the vow that if the matter did not come to clarity, that his words would not be worth anything.
+ר' שמעון אומר כו' – Rabbi Shimon, according to his reasoning, who said that a doubtful case of Naziriteship is [dealt with] stringently and what is their remedy, for it is impossible o bring a sacrifice out of doubt, but rather, each person needs to make a condition and state that if it is not according to his statement, he should be a Nazirite out of free will, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+ראה את הכוי six people who saw the bearded dear or antelope/Koy and one of them said: “Behold, I am a Nazirite if this is a beast of chase,” and the second said: “Behold, I am a Nazirite if it is not a beast of chase,” and the third said: “Behold, I am a Nazirite if it is of the genus of cattle,” and the fourth said: “Behold, I am a Nazirite if it is not of the genus of a cattle,” and the fifth said: “Behold, I am a Nazirite if this is a beast of chase and a genus of cattle,” and the sixth said: “Behold, I am a Nazirite if this is neither a beast of chase or of the genus of cattle,” and three others came in a general way and one of them said to those other six: “Behold, I am a Nazirite if one of you is a Nazirite,” and the second said: “Behold, I am a Nazirite if none of you are a Nazirite,” and the third said: “Behold, I am a Nazirite if all of you are Nazirites,” all of them are Nazirites – the first six and the latter three. According to the School of Shammai, they are definitive Nazirites, for a Naziriteship in error is a Nazirite. But according to the School of Hillel, they are doubtful Nazirites because the bearded dear or antelope/Koy is doubtfully of the genus of cattle and doubtfully a beast of chase and doubtfully a creature of its own.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+שלשה מינים אסורין בנזיר הטומאה – as it is written (Numbers 6:5): “no razor shall touch his head.”
+
+
+והיוצא מן הגפן – as for example, moist/fresh and dry grapes, the exterior and interior [of grapes] combine to make olive’s bulk to be flogged for them [by violating consumption of these things].
+אינו חייב עד שיאכל מן הענבים כזית – and the same law applies regarding the measure for drinking up to an olive’s bulk for since it is written (Numbers 6:3): “nor eat fresh or dried,” we derive from it – just as “eating” is up to an olive’s bulk, so also, “drinking” is up to an olive’s bulk.
+משנה ראשונה עד שישתה רביעית יין – but the earlier version of the Mishnah is the opposite as we learn that we derive “eating” from “drinking” for the measure of ‘drinking” for a Nazirite [that is prohibited] is a Revi’it/one-quarter of a LOG (i.e., a LOG equals the volume of six eggs or a bottom of two fingers by two with the height of one and five-sixth of a finger) that we derive from [the analogy of] (Leviticus 10:9): “Drink no wine or other intoxicant, [you and your sons] שכר\שכר (Numbers 6:3): “he shall not drink vinegar of wine or of any other intoxicant,” from the Temple (see Leviticus 10:9 above). And just as the measurement of the prohibition of “drinking,” is one-quarter of a LOG, so also, the measurement of [prohibited] eating is one-quarter of a LOG.”
+אפילו שרה פתו ביין ויש בה כדי לצרף כזית חייב – for Rabbi Akiva holds that the measurement of prohibition for a Nazirite whether in regard to “eating,” or “drinking,” is [the equivalent] of an olive’s bulk [collectively], and the permitted combines with that which is prohibited to complete up to the [obligated] measure, but the Halakha is not according to Rabbi Akiva.
+
+Mishnah 2
+
+עד שיאכלו שני חרצנים וזגן – as it is written (Numbers 6:4): “he may not eat anything that is obtained from the grapevine, even seeds or skin,” and the least amount of חרצנים/exteriors is two, and they each have one זג/interior [of grapes], but the Halakha is not according to Rabbi Eleazar ben Azariah, but rather, one who eats from the exterior and/or the interior is not flogged until he eats from them [in total] an olive’s bulk.
+רבי יוסי אומר שלא תטעה – Rabbi Yossi would give a sign that one shouldn’t err.
+זוג של בהמה – for the exterior is called a זוג/exterior.
+
+Mishnah 3
+
+סתם נזירות שלשים יום – even though it (i.e., the Mishnah) taught this above (Tractate Nazir, Chapter 1, Mishnah 3), because it was necessary to teach the concluding [fragment] of, “if he shaved or if robbers/thugs forcibly shaved him, he loses thirty days,” the Tanna/teacher repeated it (i.e., the teaching) here.
+סותר שלשים יום – meaning to say, he loses thirty days until he will have thirty-days’ growth of hair, when he can shave the shearing of the commandment (for concluding the minimal amount of Naziriteship).
+או שספסף כל שהוא – if he uprooted and removed even one hair, he is liable, as it is written (Numbers 6:5): “a razor shall not touch [his head],” to include all removals.
+חופף – he rubs with his hand.
+מפספס – with his nails or with a utensil, and as long as he doesn’t intend to remove anything, for a thing that is not intended is permissible.
+אבל לא סורק – with a comb for it is an unavoidable result of an act which is forbidden, even though if he removes one hair, he is flogged, nevertheless, he doesn’t lose thirty days until he shaves the majority of his hair with a razor or with scissors at the side root of [his] hair.
+לא יחוף באדמה – a species from the kinds of earth that removes the hair that is also an unavoidable result of an act and the Halakha is according to Rabbi Yishmael.
+
+Mishnah 4
+
+נזיר שהיה שותה יין כל היום – and no one other than one, warned him.
+אל תשתה אל תשתה – that they warned him between each drink.
+
+Mishnah 5
+
+שהטומאה והתגלחת סותרים – as it written regarding ritual impurity (Numbers 6:12): “the previous period shall be void,” and shaving loses thirty days for we require (Numbers 6:5): “the hair of his head being left to grow untrimmed,” and there is no untrimmed growing that is less than thirty days.
+שהיוצא מן הגפן לא הותר מכללו – as for example, to drink wine for a Mitzvah/commandment, as we say (Numbers 6:3): “he shall abstain from wine and any other intoxicant,” forbidding wine for a Mitzvah, like wine that is consumed optionally.
+טומאה ותגלחת הותרו מכללן – defilement for the corpse with no one to bury it, [In which case, the Nazir is absolutely required to bury the corpse], as it is written (Numbers 6:7): “Even if his father or mother, [or his brother or sister should die, he must not defile himself for them].” For his father and/or mother, he does not defile himself, but he defiles himself for a corpse with no one to bury it. And shaving for a Nazirite who is a leper, the positive commandment of (Leviticus 14:8): “[The one to be cleansed shall wash his clothes,] shave off all his hair, [and bathe in water; then he shall be clean],” comes and overrides the negative commandment of (Numbers 6:5): “no razor shall touch his head.”
+
+Mishnah 6
+
+מגלח בשביעי ומביא קרבן בשמיני – as It is written (Numbers 6:9-10): “[If a person dies suddenly near him, defiling his consecrated hair,] he shall shave his head on the day he becomes clean; he shall shave it on the seventh day. On the eighth day he shall bring two turtledoves or two pigeons [to the priest, at the entrance of the Tent of Meeting],” and a lamb for a guilt offering (see verse 12).
+מה בין זה למצורע – as it is written in the portion of the leper in the second shaving (Leviticus 14:9-10): “On the seventh day he shall shave off he shall shave off all his hair…,” on the eighth day he shall take [two male lambs without blemish, one ewe lamb in its first year without blemish].” And we hold with regard to a leper, that if he shaves on the eighth day, he brings the sacrifice on the ninth [day].
+אמר לו שזה טהרתו תלויה בימיו – For a Nazirite, his [ritual] purification is dependent upon sparkling on the third [day] and on the seventh [day] and ritual immersion’; therefore, since he became pure on the seventh day, even though he had not shaved until the eighth day, he bring his sacrifices on that selfsame day.
+אבל מצורע טהרתו תלויה בתגלחתו – as it is written (Leviticus 14:9): “on the seventh day he shall shave off all his hair” and afterwards it is written (ibid.): “and bathe his body in water; [then he shall be clean],” but if he immersed prior to shaving, the immersion does not count for him; therefore, if he shaved on the eighth day, he yet requires [ritual] immersion at sunset, therefore, he cannot bring his sacrifices until the ninth [day], and the Halakha is according to Rabbi Akiva.
+
+Mishnah 7
+
+שחט את השלמים ומגלח עליהם – as it is written regarding the Nazirite (Numbers 6:18 – though this verse is not exactly as found in the commentary – which is not found in this chapter): “The Nazirite shall then shave his consecrated hair at the entrance of the Tent of Meeting,” and we expound upon this verse, that he shall shave his head over the sacrifice that is written regarding it at the entrance of the Tent of Meeting, which is the peace offering, as it is written concerning them (Leviticus 3:2): “and slaughter it at the entrance of the Tent of Meeting.”
+שחטאת קודמת בכל מקום – [the sin offering precedes] the burnt offering and the peace offering, and it is the law that he may shave after the first [sacrifice], but the Halakha is according to Rabbi Yehuda that he shaves on the peace offering.
+
+Mishnah 8
+
+ולא פירש – even though regarding all of the sacrifices, the owners have to specify their purposes (literally: call them by name), here (i.e., with the Nazirite), it is not necessary, for when he says: “ these are for my Naziriteship,” it is as if he designated their purpose for each and every one, for a ewe-lamb is not appropriate other than for a sin-offering and a lamb is for a burnt offering and a ram is for a sin-offering.
+ומשלח תחת הדוד – where they cook in it the peace offering sacrifice.
+היה מגלח במדינה – in Jerusalem (as opposed of in Temple proper) , and even though it is written (Numbers 6:18): “at the entrance of the Tent of Meeting,” it is not exact, but rather to teach that he does not shave until the opening of the [Tent of Meeting] is open.
+לא היה משלח תחת הדוד – as It is written (Numbers 6:18): “[The nazirite]…shall take the locks of his consecrated hair and put them on the fire [that is under the sacrifice of well-being].” He who is not wanting other than taking and placing, excluding the person who is wanting taking and bring and placing under the cauldron.”
+במה דברים אמורים – that in the Temple, he (i.e., the Nazirite) takes the hair and casts it under the cauldron, with the shaving in a state of [ritual] purity, 
+even if he shaved in the Temple, he does not take the hair and casts it under the cauldron of the guilt offering and the sin-offering of the fowl, for it is not written, ‘the placement of the hair under the cauldron, other than with a ritually pure Nazirite.
+הכל משלחין – the [ritually] pure Nazirite in the Temple or in the provinces except for an impure [Nazirite] who shaved in the provinces because his [cut] hair is buried. And the Jewish legal decision is that one does not cast [his hair] underneath the cauldron other than a [ritually] pure Nazirite who shaved at the entrance of the Tent of Meeting which was performed according to the ritual commandment. But if he cast [his hair] under the cauldron for a sin-offering, he has fulfilled [his obligation], it is not stated that which is underneath the sacrifice of the peace offering (verse 18), other than for the Mitzvah.
+
+Mishnah 9
+
+ואח"כ הותר הנזיר לשתות יין – as it is written (Numbers 6:20): “after that the nazirite may drink wine,” after all of the actions.
+ר"ש אומר כו' – It is written here, “after that the nazirite may drink wine” (Numbers 6:20) and it is written there (Numbers 6:19): “after he has shaved his consecrated hair.” Just as there, it is after the action of an individual, also here, it is after the action of an individual. For we have learned, that since one of the bloods [from the three sacrifices] is sprinkled upon him, it is permitted to drink wine and to become defiled to the dead, and such is the Halakha.
+
+Mishnah 10
+
+ונמצא פסול – as for example, if its blood was spilled or it left or was [ritually] defiled.
+תגלחתו פסולה – since the sacrifice was disqualified that shaved upon, it was for him like bandits/thugs had shaved him for we said above (Tractate Nazir, Chapter 6, Mishnah 3; also see Talmud Nazir 39b as he source for Rabbi Eliezer’s comment ahead as pointed out in the commentary of Tosafot Yom Tov), according to Rabbi Eliezer, he loses seven days, and according to the Rabbis, he loses thirty days.
+וזבחיו לא עלו לו – the rest of the sacrifices that he offered after his invalid shaving did not count for him, for since he needs to make void the days of the Nazirite’s vow which have been observed, until his hair grows, it is as if he offered them prior to their [appropriate] occasion.
+על החטאת שלא לשמה – that is on the sacrifice and it is found invalid, for a sin-offering that is not offered for its own sake is invalid. And since it was necessary to teach about the burnt-offering and on the peace offering, concerning the dispute between Rabbi Shimon and the Rabbis, it (i.e., our Mishnah) also teaches about the sin-offering.
+על העולה ועל השלמים שלא לשמן וכו' תגלחתו פסולה – for since they did not count for the sake of the obligation of the peace offerings of he Nazirite and the burnt offering of the Nazirite, it is for him like he shaved on the burnt offering of a free-will offering and a free-will offering of a peace offering. But Rabbi Shimon holds that if he shaved on a free-will burnt offering and a free-will peace offering, he has fulfilled his obligation, but the Halakha is not according to Rabbi Shimon.
+אם גלח על שלשתן – after he offered all three (i.e., sin-offering, burnt-offering and peace offering), 
+
+his shaving is valid, according to all opinions, for it is taught in the Mishnah (i.e., this Mishnah), that if he cut his hair on one of the three [sacrifices which was found valid], he has fulfilled his religious obligation.
+
+Mishnah 11
+
+ר"א אומר סותר את הכל – he doesn’t lose all of the days as is stated, but loses all of the sacrifices, and Rabbi Eliezer, according to his reasoning, who stated that the Nazirite is not permitted to drink wine [at this point], but rather, after all of the deeds [together], after the bringing of all of the sacrifices. And when he became defiled prior to bringing all of them, it is as if he became defiled in the morning prior to offering in the name of any of them, and it is that this sacrifice that he offered is as if he had brought them while being filled.
+וחכמים אומרים יביא שאר קרבנותיו ויטהר – an explanation: that when he will become [ritually] pure, and that sacrifice which he brought in purity, he should not go back and bring it. Our Rabbis, according to their reasoning who stated that after the single action, it is permitted to drink wine and it is permitted to shave/cut his hair. Therefore, prior to his becoming defiled, it was appropriate to shave/cut his hair and not lose that sacrifice, but the other sacrifices that he offered, from when he became defiled certainly he loses, for the Biblical verse is strict that all of the Nazirite sacrifices should be offered in [ritual] purity.
+מרים התרמודית – She was from Tarmod, and the Halakha is according to the Sages.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+כהן גדול ונזיר אינן מטמאין לקרוביהן – as it is written in the Torah portion of Emor (Leviticus 21:11 – “He shall not defile himself even for his father or mother.”) and the Torah portion of Naso (Numbers 6:7: “Even if his father or mother, or his brother or sister should die, he must not defile himself for them, since hair set apart for his God is upon his head.”)
+היו מהלכים בדרך – not specifically regarding the High Priest do they dispute (i.e., Rabbi Eliezer and the Sages), for the same law applies regarding the common priest, they also dispute, and it is one reason.
+
+Mishnah 2
+
+על המת – even though it is not [a] complete [body] but rather that it has most of the human frame/skeleton which are two legs and one thigh, or the majority of number of limbs which are one-hundred and twenty-five limbs (out of two-hundred and forty-eight), even if there isn’t among them one quarter of a Kab (a measure of capacity, one-sixth of a Se’ah) which defiles in a tent, and a Nazirite shaves his hair upon [this contact]. But if the dead body lacks [both] the majority of number [of limbs] and the majority of the skeletal frame, the Naziite doesn’t shave on his being overshadowed [by the dead person] until it would have among the bones one-half of a Kab.
+ועל כזית נצל – a thin secretion that comes out from the dead body like something moist that comes from the moldering of the flesh.
+מלא תרוד רקב – a spoonful from the dust of the rottenness (i.e., a mass of earth from a grave containing parts of a decayed human body) of a dead body. But the rottenness does not defile other than when the dead person was buried naked in an ark of marble or something like this, for there is no other rottenness there other than from the body of the dead person. And the dead person was buried completely whole where there was no limb from it missing.
+תרוד – a large spoon that holds a handful [of dust from the decaying body].
+על השדרה – even if there isn’t any flesh at all.
+וכן על עצם הגולגולת – of the head, even if there is no flesh in it.
+ועל אבר מן החי ועל אבר מן המת שיש עליהם בשר כראוי – everything for the limb ad been attached to a living person, he would be able to raise up the web of new flesh or skin on a healing wound as appropriate through the same flesh which it is called, as appropriate, and it is less than an olive’s bulk.
+ועל חצי קב עצמות – and even though a quarter of a Kab of bones defiles in a tent, there is a usage dating from Moses as delivered from Sinai (a traditional interpretation of a written law) that a Nazirite does not shave/cut off his hair other than on one-half of a Kab, and similarly on one-half of a LOG of blood (a LOG equals the volume of six eggs), and even though one-quarter of a Kab defiles, in a tent, the Nazirite does not shave other than one-half of a LOG.
+ועל עצם כשעורה על מגעו ועל משאו – but not regarding his tent, for the bone that is a barley-bulk does not defile in a tent.
+סותר את הקודמים – as it is written (Numbers 6:12): “The previous period shall be void,[since his consecrated hair was defiled].”
+עד שיטהר – that he would immerse and sunset would pass after he would be sprinkled on the third and seventh days.
+
+Mishnah 3
+
+אבל הסככות – a tree that has branches separated one from the other, and here is an olive’s bulk from the dead underneath one of hem and the Nazirite passed by and it is not known whether he passed under the branch/foliage that formed a tent/spread itself over a corpse (see also Tractate Ohalot, Chapter 3, Mishnah 1).
+והפרעות – stones or trees that protrude/project from the wall and defilement is underneath one of them.
+ובית הפרס – a field in which a grave was ploughed up and makes an area of a square P’ras, declared unclean on account of crushed bones carried over it from a ploughed grave which is one hundred cubits which is its measurement, as the plough carries the bones.
+וארץ העמים – that the Sages decreed [ritual] defilement on the land of the [foreign] nations.
+גולל – the cover of the coffin.
+דופק – the coffin itself that the covering buttresses it.
+ורביעית דם – even on carrying it or coming in contact with it, the Nazirite does not shave/cut his hair.
+ואהל ורובע עצמות – if he overshadowed on a quarter-of-a-Kab of bones of a dead person, he does not shave/cut his hair until he overshadows over one-half-a-Kab, but on contact with it and/or carrying of a quarter-Kab [of bones] he shaves/cuts his hair, and even if they are decaying and there doesn’t remain of them bone of a full barley’s bulk.
+וכלים הנוגעים במת – which defile like the dead person himself, and he who touches them is defiled for a period of seven days.
+וימי נזרו – the days of the passing of final judgement on a leper (after probationary enclosure – see Leviticus, chapter 13).
+וימי ספירו – after he has become purified from his leprosy, as it is written (Leviticus 14:8): “but he must remain outside his tent seven days.”
+על אלו אין הנזיר מגלח – on all of these of our Mishnah.
+ומזה בשלישי ושביעי – But it does not refer to the days of his counting or to the days his completion, for the sprinkling on the third day and on the seventh day do not belong to them.
+ואינו סותר את הקודמין ומתחיל ומונה מיד – all of these that we stated do not count to the days of Naziriteship and he would become [ritually] pure after he sprinkles on the third and seventh days. If he was defiled through defilement with the dead, and after he completes the days of his completion [of his being shut out and purified from his being a leper] if he was leprous, he completes his Naziriteship on the number of days that he counted that he counted prior to becoming defiled, and does not bring a sacrifice for defilement.
+באמת אמרו ימי זהב וזבה – all the days of their defilement and the days of their counting of seven clean days 
+and the days of the leper’s being locked up for trial, and it is stated regarding it (Leviticus 13:50 – the wrong chapter is listed in the Hebrew edition of the Bartenura commentary): “[and the priest after examining the affection,] shall isolate the affected article for seven days,” they count towards the number of days of his Naziriteship, and it is not necessary to state that they don’t lose the prior days.
+
+Mishnah 4
+
+חייבין עליה על ביאת מקדש – if he was defiled by the same defilement and entered into the Temple, or he at Holy Things prior to his purifying from his defilement, he is liable for extirpation for it if it was done willfully, or if it was done inadvertently, a sliding-scale offering (where the financial situation of the sinner is taken into account in determining the nature of the sin-offering that he brings).
+לא תהא זו קלה מן השרץ – that they are liable for it for entering into the Temple , as it is written in Leviticus (Chapter 5, Verse 2 – the chapter is not the one indicated by the Bartenura commentary: “or the carcass of an unclean creeping thing – [and the fact has escaped him, and then, being unclean, he realizes his guilt].” But the matter of Rabbi Meir does not apply, for contact with and/or carrying of a barley-corn’s bulk of a bone which is the more lenient, which does not defile in a tent [through overshadowing], the Nazirite shaves/cuts his hair for it, as it is taught in our Mishnah (Tractate Nazir, Chapter 7, Mishnah 3), and a quarter-Kab of blood which is more stringent which does defile in a tent [through overshadowing), the Nazirite does not shave for it.
+אין דנין כאן ק"ו – for we do not deduce an argument from minor to major (i.e., from the lesser to the greater) on a matter which is a Halakha transmitted to Moses from Sinai since the a barley-corn’s bulk of a bone is not written in the Torah, but it is a Halakha, and we don’t deduce an argument from minor to major from Halakha, whether they are the words of Rabbi Eliezer or whether they are the words of Rabbi Yehoshua who stated it, but rather, this what they stated is the Halakha.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+שני נזירים שאמר להם אחד כו' – and they are silent for if they contradict, he is not believed, for one witness in a place where they contradict him is not believed, and our Mishnah speaks as for example that this person, the witness was not with them. But rather, he said, “I saw from afar defilement that was cast between them, that if the witness was with them in their place, it would be a case of uncertainty concerning ritual impurity in the public domain. And uncertain ritual purity in the public domain, in its uncertain state is [spiritually] pure, for uncertainty concerning ritual impurity we derive from the Sotah (i.e., the woman who is suspected of infidelity by her husband), as it is written regarding her (Numbers 5:13): “and she keeps secret the fact that she has defiled herself [without being forced, and there was no witness against her], and they were not other than her, and the person who engaged in sexual relations with her, and her uncertain state is seen as defiled. But whenever that they are more than two [people], even within the house, her uncertain state is seen as pure, and this is like uncertainty regarding ritual impurity in the public domain. Therefore, one must say that the witness was not with them in their place at the time of the uncertainty regarding ritual impurity.
+וסופרים ל' יום – as for example when both made the vow of Naziriteship together and they took a vow of an undefined period of Naziriteship (i.e., thirty days). And the same law applies if both of them had taken a vow together and delineated their period of Naziriteship for a limited period, for after they had brought the sacrifice for defilement and the sacrifice of purity, they return and count the limited time period for their Naziriteship, and they set aside the sacrifice of spiritual purity.
+וקרבן טומאה ספק – the sin-offering of fowl that comes for uncertain defilement and is not eaten.
+אלא מביא חטאת עוף – for an uncertain defilement of Naziriteship. And he doesn’t bring the guilt-offering according to the Rabbis who state above that he brought his sin offering and did not bring his guilt-offering, he counts [his period of Naziriteship].
+נמצא זה מביא קרבנותיו לחצאים – if he is a pure Nazirite, for the first burnt-offering was obligatory and now, he is offering the sin – offering and the peace-offering.
+אבל הודו חכמים לבן זומא – and they did not take into consideration on one who brings his sacrifices in bits and pieces, and the Halakha is according to Ben Zoma.
+
+Mishnah 2
+
+נזיר שהוא טמא בספק ומוחלט בספק – uncertain if he had been defiled by contact with the dead and uncertain if he was a declared leper.
+אוכל בקדשים אחר ששים יום – but not before then, for someone who is uncertain leper, he or a witness that brings his atonement is forbidden to eat Holy Things but because of being an uncertain impure Nazirite, he is not forbidden from eating Holy Things, for he is not called someone lacking atonement who is forbidden to eat Holy Things other than a person whose defilement comes out upon him from his body. How so? He took the Nazirite [vow] for thirty days, and on the first day, there occurred to him an uncertain defilement through contact with the dead and uncertain leprosy He sprinkles and repeats it and immerses and is purified from his defilement from contact with the dead, as if he came to shave/cut his hair according to the law of an impure Nazirite, or according to the law of a leper who became healed. But, he is not able to shave/cut his hair until the thirty days from the day that he took the vow of Nazirite, lest he is a pure Nazirite, and he is forbidden to shave until the fulfillment of the days of his Naziriteship and until he brings his sacrifices, and after thirty days, he shaves the uncertain shaving of leper. Uncertain shaving of defilement of a Nazirite and uncertainty shaving of someone pure, and he brings two birds according to the law of the shaving for a declared leper. And the sin offering of a fowl that comes on the uncertainty, because of the uncertainty of his being a defiled Nazirite, and the burnt offering of an animal because of his uncertain status as a pure Nazirite, and even though he doesn’t bring the rest of the sacrifices of someone who is a pure person who has shaved, we state that if he shaved on one of the three sacrifices, he has fulfilled his religious duty. And he makes a condition upon it that if he is not a pure Nazirite, that the burnt offering will be a free-will donation, and the law of a declared leper that requires two shavings – one after the completion of his declaration when he became healed from his leprosy. And one after the days of his counting, after he counted seven days from the first shaving, as it is written (Leviticus 14:9): “On the seventh day he shall shave off all of his hair – [of head, beard and eyebrows].”But the one who is an uncertain Nazirite is not able to shave. Therefore, he must wait thirty days of uncertain pure Naziriteship and then he takes a shave of uncertainty for the days of his counting of the leper and the uncertainty of a pure Naziriteship. And he brings a burnt offering of cattle of uncertain Naziriteship in order to shave on the sacrifices and make a condition upon it. And on the day after his shaving, he brings the sacrifice of the leper to permit Holy Things to him. And he brings the sin offering of fowl for the sin-offering of cattle does not come on that which is uncertain. And he doesn’t bring the guilt offering. For the guilt offering does not prevent him from eating Holy Things, and it is found that after sixty [days], he eats Holy Things, for then he brings his atonement of the uncertainty of being declared, but he is still forbidden to drink wine and to defile himself through contact with the dead for perhaps he was a declared leper. But the shaving for a leper does not count for him, neither for the shaving of a pure Nazirite, nor for the shaving of an impure Nazirite, and he still needs two shavings: one for the impure Nazirite and one for the pure Nazirite. And if he was a declared leper, all what he counted for the days of his Naziriteship do not count for him. For the days of his declared [leprosy] and the days of his counting do not count for him. And he needs to count another thirty days and after thirty days, he shaves from being an uncertain impure Nazirite and an uncertain pure Nazirite. And he brings the sin-offering of fowl on being an uncertain impure Nazirite and the burnt offering of cattle for being an uncertain pure Nazirite, in order that he can shave on the sacrifice and makes a condition upon it. But he is still prohibited to drink wine or to defile himself through contact with the dead. For perhaps he was a declared leper and therefore, the first two shavings did not count for him for the sake of his Naziriteship, not for defilement nor for purity, for perhaps he was an impure Nazirite. And the third shaving is the shaving of defilement. Therefore, he is required to count another thirty days of pure Naziriteship, and he brings the sacrifice of a pure Nazirite and makes the condition, and afterwards is permitted to drink wine and to become defiled through contact with the dead. And similarly, if he took a vow of Naziriteship for a year, and something happened to him at the beginning of his year of uncertain defilement through contact with the dead, and uncertain leprosy, he counts a full year and shaves the shaving of uncertain defilement and uncertain purity and uncertain leprosy, ad counts a second year and shaves and brings his atonement and eats Holy Things [if he is a Kohen] and counts another two years prior to his drinking wine and defiling himself through contact with the dead.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+הגוים אין להם נזירות – even though that heathens sacrifice offerings for vows and free-will donations like Israelites, if he took the vow of becoming a Nazirite, the laws of the Nazirite vow do not apply to him and he is permitted to drink wine and defile himself through contact with the dead, as it is written at the beginning of the portion of the Nazirite (Numbers 6:2): “Speak to the Israelites.” Israelites take the vow of becoming a Nazirite; heathens do not take the vow of becoming a Nazirite.
+שהוא כופה את עבדו – h forces him (i.e. his slave) to drink wine and to become defiled through contact with the dead against his will.
+ואינו כופה את אשתו – against her will and in other vows which have affliction of the soul or being idle from work, the master cannot force the slave , but rather they are idle from them on their own, as it is written (Numbers 30:2): “[or takes an oath] imposing an obligation on himself;” he whose soul is acquired by him, excluding a slave whose soul is no acquired by him and similarly all of the oaths that a slave took whether they have an affliction of the soul or whether they don’t have an affliction of the soul or his master must force him for on their own they are idle, for he has no domain to himself, but vows which lack affliction of the soul nor have idleness from work to his master, the slave is obligated to fulfill them and his master is not able to force him upon them to cancel them.
+מיפר נדרי שאתו ואינו מיפר נדרו עבדו – if he is satisfied/reconciled with the vow that his wife made after he nullified it, and he wants that she should fulfill it, she is not obligated to fulfill it after he has nullified it one time, and if he forces his slave to transgress his vow and afterwards he wants to have him fulfill it, the slave is obligated to fulfill it.
+הפר לעבדו יצא לחירות משלים נזירותו – not specifically voided, but rather, forced his slave to drink wine and/or to defile himself through contact with the dead, and afterwards, the slave went free, the [now-former] slave is obligated to complete his Naziriteship after he went out to freedom. And Maimonides explained if he annulled his slave, he goes out to freedom, for a person who says to his slave, “it is annulled for you,” the master’s privilege over the slave rebounds from him (i.e., has no legal effect) and the slaves goes out to freedom on account of this but he must complete his Naziriteship, but my heart hesitates at this explanation.
+עבד מכנגד פניו – [a slave] who fled from his master after he took the vow of Naziriteship.
+ר"מ אומר לא ישתה יין – in order that he will suffer and return to his master who will force him to violate his vow and he will be permitted to drink wine.
+ור' יוסי אומר ישתה – that he will not get sick and die for he will eventually return to his master and his master will search for him and return him, and it is found that it is as if he is in the domain of his master.
+
+Mishnah 2
+
+נזיר שגלח – he brought his sacrifices and cut his hair/shaved upon them and afterwards it became known to him that he had become ritually unclean/impure during his days of Naziriteship.
+אם טומאה ידועה – an impurity that it was possible that it was known such as the case of it was not the grave in the depth (i.e., a covered – up uncleanness discovered – In the Jerusalem Talmud Nazir 57f, it is asked? What is a grave of the depth? A corpse buried in stubble, straw, earth, or pebbles, but if buried in water, it does not make a grave of the depth – i.e., it does not make unclean that which was above it before discovery; or, a grave that nobody remembers to have existed).
+סותר – and he returns and counts another [period] of Naziriteship.
+טומאת התהום אינו סותר – if it became known to him that in the place that he passed was defilement in the depth, but it is a defilement that no one recognizes it even to the end of the world, even though he certainly was ritually impure, he does not lose [the days he had already counted], for such is the Halakha concerning a Nazirite.
+אם עד שלא גלח – a shearing in purity even if he had already brought his sacrifices, for since it became known to him prior to his shaving/cutting his hair.
+בין כך ובין כך – whether it is a known defilement whether it is a defilement of the depth, he loses [the days that he had counted in fulfillment of his Nazirite vow] for it is derived that defilement of the depth does not cause loss [of the period counted in fulfillment of his Nazirite vow] specifically after his shaving/cutting his hair in spiritual purity.
+כיצד – the law of defilement of the depth.
+ירד לטבול במערה – for he was defiled through the defilement of an unclean reptile, or another defilement of a similar nature which is not from a dead person, and he went down to immerse from his defilement, and it was found [there] an olive’s bulk from a dead person floating on the face of the water and it is uncertain/doubtful whether he became defiled through it or he was not defiled, he is impure, but we hold that an uncertain/doubtful defilement floating on top of the water is pure, but these words regard the defilement of an unclean reptile. But regarding the defilement through contact with the dead, he is impure, and if this uncertainty/doubt was known to him after he had cut his hair/shaved, he is impure, for this is known defilement, for since he was in a place where it was possible that people would see him. And that which it (i.e., the Mishnah) took [linguistically] that he went down to immerse, it is something remarkable that is being taught to us, for even though that a person who immerses from his defilement to ritual purity is warned from all things that defile, even so, he is defiled.
+נמצא משוקע בקרקע המערה – in the place that he immersed and he has certainly become defiled. If it became known to him after he shaved/cut his hair, he is pure, and he doesn’t lose [any of the time of his vow as a Nazirite] for this is the defilement of the depth which was in a place where it was not known to any person.
+ירד להקר טהור – even though he went down to cool off and chill himself, but he did not go down to immerse in order that he would be careful from defilement, even so, he is ritually pure, if he was not defiled through contact with the dead, but if he did go down to purify himself from defilement from contact with the dead, and he immersed in a cave where the dead was embedded in it and he completed his Naziriteship, or was a person who was defiled by contact with the dead that had immersed, and afterwards accepted upon himself Naziriteship, he is defiled and loses [the period that he had fulfilled of his Nazirite vow] for something presumed impure is impure and something presumed pure is pure.
+שרגלים לדבר – meaning to say, there is a rationale and principle to the matter to state that one does not derive a Halakha for defilement in a depth, which for a Nazirite is pure, other than when he was a Nazirites who was presumed to be pure, and when he was presumed to be impure.
+
+Mishnah 3
+
+המוציא מת מתחלה – it was not known that there were was a grave there, that is what we said in the Gemara (Tractate Nazir 65a): “he who finds and not that it was accessible, ” and furthermore, we derive from the language of our Mishnah that someone died, but not that he was killed.
+מושכב – and not that he was sitting.
+כדרכו – and not that his head was placed between his thighs, for all of these, we suspect of them that they are heathens, for it is not the manner of Israelites to bury their dead in such a manner.
+נוטלו ואת תפושתו – it is permissible to remove him from there and to bury him in another place, and he must take from the dirt of the grave with him which is pressed by the body in the grave (and which is considered “the dead man’s property”) which is all the crushed, loose earth that is below him and he digs in virgin ground three fingers as it is written (Genesis 47:30): “[When I lie down with my fathers,] take me up from Egypt and bury me in their burial-place,” for it is not necessary to state “from Egypt,” but rather this is what he said: from the dust of Egypt take my people.”
+מצא שלשה אם יש בין זה לזה מד' אמות עד שמנה – meaning to say from the first grave until the third [grave], there Is not less than four cubits and no more than eight [cubits].
+הרי זו שכונת קברות – and it is recognized that for the sake of burial they were placed there and it is forbidden to remove them, and even one dead person, if it was known that for the sake of burial they were placed there, it is forbidden to remove it, other than that with one or two we leave undecided that they were not buried there other than temporarily and that it was their intention to remove them, but with three, it is proved that this is a special place for burials. And the length of the cave, its manner is to be six [cubits] and four [cubits] wide, and crosswise there is an excess of two cubits which is eight, therefore it is taught in the Mishnah: “from four until eight,” with the fulness of a coffin but those who bury it are not taught here.
+ובודק הימנה ולהלן עשרים אמה – for the burial cave is four [cubits] by six [cubits] and the courtyard that the caves are open to it from here and there is six [cubits] by six [cubits]. And this is what the Rabbis hold in the chapter (Tractate Bava Batra] המוכר פירות/One who sells fruit [102b]. It is found that the length of two caves and the courtyard that is between them is eighteen cubits, and since that sometimes, he examines one cave with a diagonal line and the diagonal line of one cave has an excess of two cubits in nearness, which makes it twenty cubits: eight [cubits] of the first cave with a diagonal line and six [cubits] of the courtyard that is between the two caves and six [cubits] of the second cave, since we state one diagonal line/diameter. And further, one needs to check from above and from below twenty cubits which is forty cubits lest this is a cave that is in the east of the courtyard and there is yet another opposite on the western part of the courtyard. Alternatively, that which is in the western part of the courtyard, and there is yet another on the east of the courtyard.
+מצא אחד בסוף עשרים בודק ממנו ולהלן כ' אמה – for who will say that from the cemetery there would be this cave for perhaps it is another grave, and another courtyard of another person, and one also needs to make for the sake of all of the examinations mentioned above just like there is a grave there, similarly, there are others.
+שרגלים לדבר – that this field was made for graves and there were in it also other caves, and because of grounds for such a decision these Mishnayot are taught here.
+
+Mishnah 4
+
+כל ספק נגעים בתחלה טהור – such as the example of two [people] who came to a Kohen; on one of them was a bright white spot on the skin (eventually, one of the symptoms of leprosy) like the size of a bean, and on the other was a bright white spot on the skin like a Selah (a coin), and at the end of a week, on this one was like a Selah and that one was like a Selah and it was not known on which of them it spread, both of them are ritually pure, even though certainly one of them is ritually impure.
+משנזקק לטומאה ספיקו טמא – such as the example of two who came to a Kohen; on one of them was a bright white spot on the skin like the size of a bean and the other, [a bright white spot on the skin] like the size of a Selah, and at the end of a week, this one’s was like a Selah and more, and the other one’s was like a Selah and more. Both reduced to become the size of like a Selah. Even though one of them is definitely ritually pure, for already, the spreading of the leprous spot occurred, both of them are impure, because a decision had been made in favor of uncleanness until they return to the size of a bean.
+בשבעה דרכים בודקין את הזב – for if he saw, as a consequence of an accident, he is pure, for we expound upon זב מבשרו/”a discharge from his member/flesh” (Leviticus 15:2) and not on account of his accident.
+עד שלא נזקק לטומאה – that is when he sees a second affliction/attack, he becomes a complete Zav/a man suffering from gonorrhea defiling by lying and sitting, but a first affliction/attack defiles by accident ritual impurity until nightfall according to the law of someone who experienced a seminar emission which combines with the second [affliction/attack], even if it was by accident.
+במאכל – if he ate things that bring him towards a flux as for example, meat, oil, milk, and cheese, eggs and old wine.
+ובמשתה – with increase/excess of drinking.
+במשא – something heavy that he carried.
+במראה – he saw a woman even without [impure] fantasy.
+ובהרהור – even though he did not see [her], if one of these seven [things] happened to him before he saw the second affliction/attack, he does not become a Zav/gonorrhea, and a drop [of semen] does not defile through carrying.
+משנזקק לטומאה – that he saw a second attack/affliction not by accident, 
+we don’t examine him, but even if he saw a third [attack/affliction] by accident, he becomes a Zab/one afflicted with gonorrhea for a sacrifice.
+וספיקו ושבכת זרעו טמאים – uncertain on account of effusion of his semen, as for example if he saw effusion of semen first and a bit of gonorrhea that comes afterwards, it does not defile for the person who sees an emission does not defile with gonorrhea from the time of twenty-four astronomical hours. And until a decision has been not been made for uncleanness, the flux purifies the gonorrhea because it is an accident. But after a decision has been made for uncleanness, the flux purifies the gonorrhea which does not leave undecided/in doubt for on account of the flux comes the gonorrhea.
+שרגלים לדבר – for that attack/affliction is on account of an accident, because he has already become a Zav/gonorrhea.
+ר"נ פוטר שרגלים לדבר – for he did not die on account of a wound, since it was more lenient than what it was, and the Halakha is not according to Rabbi [Nehemiah].
+
+Mishnah 5
+
+נזיר היה שמואל – and the person who says: “Behold, I am like Samuel or like the son of Elkanah, or like the person who hewed Agag in pieces [in Gilgal]”– is a Nazirite according to the words of Rabbi Nehorai and such is the Halakha.
+אין מורא אלא של בשר ודם – so that the dominion and fear of man are not upon him.
\ No newline at end of file
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+Bartenura on Mishnah Nazir
+ברטנורא על משנה נזיר
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Nazir
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-sefaria.org
+
+Bartenura on Mishnah Nazir
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כל כינויי נזירות – a word which is not the essence of the name is called a substituted word, like a person who calls his fellow by a nickname [Tractate Bava Metzia 58b].
+האומר אהא – it is not a nickname but rather suggestions of nicknames, like a handle which the utensil is held by; such the vow is influenced by this language but our Mishnah is deficient and should be read as follows: all nicknames/substitute words for Naziriteship are like Naziriteship and all suggestions of Naziriteship are like Naziriteship. Which are the suggestions of Naziriteship? A person who says: “I will be [such]….,” “I will be handsome,” and which are the nicknames of Naziriteship? Nazik (a substitute for Nazir), Naziah, Paziah.
+האומר אהא – that he saw a Nazirite passing before him and said: “I will be,” even though he did not say, “I will be like this,” if he intended to be a Nazirite like him, behold this is a Nazirite and even though he did not utter with his lips like this.
+אהא נוה – that he would grab hold of his hair and state, “I will be handsome,” implying that “I will be handsome with the growth of this hair,” and if he intended for this purpose, He is a Nazirite, and even though he did not specify that these and other similar suggestions of Naziriteship and they are like being a Nazirite.
+נזיק אזיח פזיח – the expressions of the [non-Jewish] nations that they call a Nazirite as such and their expressions are close to that of Israel and are called nicknames of Naziriteship.
+הריני כזה – and he gesticulates/hints to the Nazirite that is opposite him.
+הריני מסלסל הריני מכלכל הריני כזה – and all of them specifically when he grabs hold of his hair and his intention is to Naziriteshiip. 
+מסלסל/he curls his hair (see Talmud Nazir 3a); 
+מכלכל/grows a crown of hair, and its example is from she has a full growth of hair (around the puenda) [Talmud Niddah 52b], when the hair of [her] pudenda.
+הרי עלי צפרים – two turtle doves or two pigeons and they are the sacrifice of a Nazirite who has become ritually defiled and like the example of a Nazirite that passes before him.
+רבי מאיר אומר נזיר – since a Nazirite passes before him and birds are the sacrifice of a Nazirite that became ritually defiled, the words prove that when he says, “I pledge myself [to offer] birds,” he is speaking about Naziriteship.
+וחכמים אומרים אינו נזיר – and the Halakha is according to the Sages that he is not a Nazirite, but he brings the birds to complete his vow.
+
+Mishnah 2
+
+הריני נזיר מן החרצנים ומן הזגים – if he mentioned one of all of these, he is a Nazirite as if he said, “I have become a Nazirite,” unspecified. But because the it was necessary to teach at the end [of the Mishnah] that of an eternal/life-long Nazirite and a Nazirite [like]/in the status of Samson, all of the details of Naziriteship are not upon them, it teaches here that all of the details of Naziriteship are upon him.
+מה בין נזיר עולם וכו' – Our Mishnah is deficient and should be read as follows: and if he took a vow to become an eternal Nazirite, behold, he is an eternal Nazirite. And what is the difference between an eternal/ life-long Nazirite and a Nazirite [like/ in the status of Samson? A life-long Nazirite, if his hair became too heavy, he lightens it with a razor from one twelve-month period to another that we derive from Absalom, who was a life-long Nazirite, as it is written concerning him (II Samuel 14:26): “When he cut his hair – he had to have it cut every year, for tit grew too heavy for him,” and it is written there (Leviticus 25:29): “the redemption period shall be a year.”
+ואם נטמא טינו מביא קרבן טומאה – and even ab initio it is permissible to be defiled, for Samson would defile himself with the dead, and it is a well-known maxim, as it is taught, it he became ritually defiled, which implies indeed de-facto, but not ab initio, because the first clause [of the Mishnah] teaches concerning a life-long Nazirite – and if he became ritually defiled, the last clause [of the Mishnah] also [teaches] concerning a Nazirite in the status of Samson, “and if he became ritually defiled.”
+
+Mishnah 3
+
+סתם נזירות שלשים יום – as it is written (Numbers 6:5): “it shall remain consecrated [until the completion of his term as a nazirite of the LORD].” [The word] "יהיה"/it shall remain – in Gematria is thirty. From here, they relied to state that there is no Naziriteship less than thirty days.
+הריני נזיר אחת גדולה – whether he said: “I will be a Nazirite for a long period of time,” or whether he said, “I will be a Nazirite for a short period of time,” or whether he said I will be a Nazir from now until [as long as it takes to get to[ the end of the world,” he practices Naziriteship for thirty days. And “from now until the end of the world,” as he states, this is what it implies: upon me this Naziriteship was long as if it from now until [as long as it takes to get to] the end of the world.
+ה:ג הריני נזיר ויום אחד הריני נזיר אחת ומחצה הרי זה נזיר שתים – and this is its explanation: He said: I will be a Nazirite and one day, since he said, “I will be a Nazirite,” he accepted upon himself one [period of] Naziriteship and when he said more, “and one day,” behold, there is here another [period] of Naziriteship. For there is no Naziriteship less than thirty days, and similarly, also, when he said, “I will be a Nazirite and an additional hour” or “I will be a Nazirite, one has here two [periods] of Naziriteship where it is impossible to be a Nazirite for one hour or one-half of a [period of] Naziriteship that will not be a Naziiteship of thirty days, and because of this, he is a Nazirite for two [periods], and he shaes at the end of thirty days and then observes another [period] of Naziriteship.
+הריני נזיר ל' יום ושעה אחת הרי זה נזיר ל' ואחד יום שאין נזירות לשעות – as it states (Numbers 6:5): “Throughout the term of his vow as nazirite” and he is as if he had said, “thirty one days,” and we don’t say that one hour that he stated is a [period of] Naziiteship of its own, for since one is able to combine it with the number of thirty that he mentioned first.
+
+Mishnah 4
+
+הריני נזיר כשער ראשי – or like the dust of the earth. וכעפר הארץ וכו' ה"ז נזיר עולם – but not a real life-long Nazirite, for if he was a life-long Nazirite, he would shave once in twelve months but this one shaves once in thirty days for since his Naziriteship depends upon empty words as if he made the vow in the number of his Naziriteships like the hairs in his head or like the dust of the earth, which is not the case for a life-long Nazirite where he did not divide his Naziriteships but rather did them all in one [period] of Naziriteship.
+רבי אומר אין זה מגלח לשלשים יום – for since he said: “I will be a Nazirite” – all of it is one [period] of Naziriteship and he does not shave other than every twelve months like a life-long Nazirite, and which one shaves every thirty days? The one who says, “Naziriteship will be upon me like the hairs of y head, for then it proves that his Naziriteships are interrupted, he accepted upon himself like the number of hairs on his head, but the Halakha is not according to Rabbi [Judah the Prince].
+
+Mishnah 5
+
+אם אמר אחת גדולה נדרתי – One [period of] Naziriteship I accepted and it appeared to me as large as jugful, he is a Nazirite for thirty days. 
+But if he said, “my vow is unspecified and I did not have in my heart other than how the Sages will judge my language,” this is a Nazirite for all of his days, and he shaves every twelve months.
+
+Mishnah 6
+
+הריני נזיר מכאן ועד מקום פלוני – he took hold of it on the road in order to go to that place, but if he did not take hold of it to go to that place, he is made like someone who says, “from here until [as long as it takes to go to] the end of the world and he is a Nazirite for thirty days, whether the place was near or it was far and even if was a distance of several years for he didn’t intend other than one long-period of Naziriteship.
+
+Mishnah 7
+
+מונה נזירו כמנין ימות השנה – three hundred and sixty five [periods] of Naziriteship like the number of days of the solar year.
+אמר רבי יהודה מעשר היה כיון שהשלים מת – Rabbi Yehuda had the tradition that Rabbi [Judah the Prince] disputed the first Tanna/Teacher [of the Mishnah] and stated that the individual who states “Behold I am a Nazirite like the number of days of the solar year – is a life-long Nazirite.” And he brought the episode to prove that he is not a life-long Nazirite for this was the case, and when he completed [his Nazirite vow] he died, and regarding completion [of a term], the [notion of] a life-long Nazirite does not belong , but rather a real case would count his Naziritieships, and such is the Halakha.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הריני נזיר מן הגרוגרות ומן הדבילה ב"ש אומרים נזיר – since the School of Shammai holds that a person does not utter his words for no purpose (i.e., he must have meant something – see Talmud Arakhin 5a) and when he said, “I will be a Nazirite,” he said it with the intention that he will be a Nazirite, and when he retracted and said, “from the dry figs and from the cakes of pressed figs,” he retracted for he needed to retract, and even as much time as needed for an utterance, he would not be able to retract, they held that something dedicated to the Temple by error is called sanctified, and no question or retraction belongs to it. And the same law applies regarding a Nazirite, as it is written concerning him (Numbers 6:5): “it shall remain consecrated,” therefore, he is a Naziite. But the School of Hillel holds that since he did not make the vow in the manner of those who vow, he is not a Nazirite, for there is no Naziriteship from dry figs and from the cakes of pressed figs.
+אמר רבי יהודה אף כשאמרו ב"ש לא אמרו אלא באומר הרי עלי קרבן – for the Schools of Shammai and Hillel did not dispute that with regard to Naziriteship, that he was not Nazirite, they did not dispute other than with someone who says in my heart that the dry figs are to me as a Korban/sacrifice. The School of Shammai holds that this was a vow from eating dry figs and the School of Hillel holds that this was not a vow.
+
+Mishnah 2
+
+אמר אמרה פרה זו הריני נזירה אם אומדת אני – he whose cow was lying down [under a burden] and it does not want to stand up and he said, “this cow thinks that she will not stand,” and she says in her heart, “I will be a Nazirite if I stand,” And I say, “I will be a Nazirite from her if she doesn’t stand,” and similarly, a locked door that cannot be opened and he says, “this door thinks I will not open it,” and it states, “I will be a Nazirite if it opens by me,” and I state: “I will be a Nazirite from it if it will not open,” and afterwards, the cow stands up on its own or that others raise it, but he did not raise it.” And similarly, the door opens on its own, or another comes and opens it and he did not open it.
+בש"א הרי זה נזיר – for they follow their own reasoning as they (i.e., the School of Shammai), state that one who takes a vow from dry figs and from cake pressed figs that he is a Nazirite, even though there is no Naziriteship from dried figs and from cake pressed figs, so also, even though there is no Naziriteship from a cow and from a door, he is a Nazirite, and even though the cow stood and/or the door opened, it was not it was not his intention other than he would raise it or open it by himself.
+וב"ה אומרים – to the words of the School of Shammai. For us, even if it (i.e., the cow) did not stand up at all, he would not be a Nazirite, for he mad ae a vow that is not in the manner of those who make vows, for there is no Naziriteship from a cow or from a door, but according to you, who say that a person does not utter words without a purpose for when he stated, “I will be a Nazirite,” it is with the intention that he will be a Nazirite that he stated it, however, they agree with us, at least, where she (i.e., the cow) stood on her own or others raised her up, that he is not a Nazirite, for he did not say other than if she will not stand, and behold, she stood.
+א"ר יהודה וכו' – The School of Shammai did not disagree with the School of Hillel regarding the matter of Naziriteship for he is not a Nazirite. They did not disagree other than when he says: “in my heart it was that this animal should be a sacrifice at the time that I stated that I will be a Nazirite from her if she will not stand.” For the School of Shammai holds that since he did not make her stand, it should be a sacrifice, and the School of Hillel holds that since it (i.e., the animal) stood, it is not a sacrifice.
+
+Mishnah 3
+
+מעשה באשה אחת וכו' – Our Mishnah is deficient and should be read as follows: if he was drunk and said, “I am a Nazirite from it,” he is not a Nazirite, for it was not his intention other than to prohibit to himself that particular cup alone. And just as they did not bring him another cup, he said, “I am a Nazirite,” and there is an episode about one woman who said, “I am drunk, etc.”
+
+Mishnah 4
+
+הרי זה נזיר – and he is prohibited with all of them, and in this, everyone admits because he made a condition against what is written in the Torah, and whomever makes a condition against [what] is written in the Torah, his condition is void.
+אבל איני יודע שהנזיר אסור ביין הרי זה אסור – for wine and shaving and defilement which are prohibited to a Nazirite, he who takes a Nazirite vow from one of them is a Nazirite with regard to all of them.
+רבי שמעון מתיר – as he holds that he is not a Nazirite until he takes a Nazirite vow regarding all of them.
+או מפני שאני קובר מתים הרי זה מותר – these are vows of on conditions unavoidably unfulfilled (see also Tractate Nedarim, Chapter 3, Mishnah 1), and this is one of four vows that the Sages permitted.
+ורבי שמעון אוסר – that he holds that the four vows that the Sages permitted requires absolution by a scholar, but the Halakha is not according to Rabbi Shimon in these two segments of our Mishnah.
+
+Mishnah 5
+
+הריני נזיר ועלי לגלח נזיר – he accepted upon himself Naziriteship and furthermore, accepted upon himself to bring [hair] sacrifices for another Nazirite, and his friend also came and he stated the same thing.
+אם היו פקחים – each one exempts his fellow with his [hair] sacrifices and even though that at the time that he took the first vow to shave a Nazirite, the second [person] was not yet a Nazirite.
+
+Mishnah 6
+
+[זה מגלח נזיר שלם] וזה מגלח נזיר שלם דברן ר"מ – Rabbi Meir according to his method of reasoning that he holds that the first language takes effect and when he says, “I pledge myself to bring the [hair] offering,” a full [hair] offering is mentioned, and when he mentions after that, one-half of the Nazirite hair-offering, it is not within his powers to retract, even as much time as is needed for an utterance (e.g., a greeting). But the Rabbis hold that if he vowed and they opened with him, it is like a person who said, “half of the sacrifices of the Nazirite are upon me, for he is not liable other than for half of the [hair] sacrifices of the Nazirite, and the Halakha is according to the Sages.
+
+Mishnah 7
+
+ונולד לו בן הרי זה נזיר – for in the language of humans one is not called a son other than a male, and not a female nor a child bearing unclear sexual traits or a child bearing the sexual traits of both sexes. A child is called even a daughter/female or a child bearing unclear sexual traits or a child bearing the sexual traits of both sexes.
+
+Mishnah 8
+
+הפילה אשתו – and he did not know if he was a living being or aborted/non-viable birth.
+אינו נזיר – our Mishnah is [according to] Rabbi Yehuda who said that a person does not place down his soul on a doubt and if he states “when I will have a child,” he is speaking about a definitive child.
+רבי שמעון אומר יאמר אם היה בן קיימא וכו' – Rabbi Shimon holds hat a doubtful Naziriteship is judged stringently; therefore, he must be a Nazirite from doubt and makes a condition and states that if he is a viable fetus, I am a Naziritie out of obligation, and if not, I am a Nazirite out of free-choice, and he shaves and brings his [hair] sacrifices at the end of the thirty day period. But without the condition, he would not be able to bring the sacrifice from doubt, but the Halakha is not according to Rabbi Shimon.
+חזרה וילדה הרי זה נזיר – for he did not practice Naziriteship on account of the non-viable birth/abortion. But now that she gave birth to a living child, the Nazirite [vow] takes effect and according to Rabbi Shimon, he must retract and make the condition for perhaps the first child was a viable child.
+
+Mishnah 9
+
+הריני נזיר ונזיר לכשיהיה לו בן – whomever had accepted upon himself a [period of] Naziriteship, and additionally accepted upon himself another Naziriteship when he has for himself a son.
+משלים את שלו – first and he shaves and brings his [hair] offering and afterwards counts that [Nazirite period] for [the birth of] his son.
+הריני נזיר כשיהיה לי בן ונזיר – he accepted upon himself first the Naziriteship for [the birth of] his son,
+and he began to count his own, and afterwards, his son was born to him prior to his completing thirty days.
+מניח את שלו ומונה את של בנו – for since he accepted upon himself the Naziriteship for [the birth of] his son first, immediately when his son was born to him, he needs to set aside his own and to count [the Naziriteship] of his son’s and afterwards, he completes his own.
+
+Mishnah 10
+
+עד שבעים לא הפסיד כלום – when he interrupts his Naziriteship and counts the Naziriteship for his son, and he shaves and returns and completes his own [for the completion] of his Naziriteship from the seventy that he had already counted until the one-hundred that he had vowed, they are thirty days that are found between shaving [his hair] of the Naziriteship of his son to the shaving of the completion of his Naziriteship which are thirty days, he does not lose anything. But if he counted more than seventy days before he began the Naziriteship for his son and he came to interrupt his own Naziriteship in order to begin the Naziriteship of his son, when he shaves on the Naziriteship of his son and he comes to complete his own Naziriteship until the one hundred days that he had vowed. If it was found that there were less than thirty days between shaving on his son’s Naziriteship and the shaving for his own Naziriteship, and it is impossible that there would be between each shaving less than thirty days, it is found that he loses all of those days that he counted above the seventy.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מי שאמר הריני נזיר מגלח יום שלשים ואחד – for an unspecified Naziriteship is thirty days.
+ואם גלח יום שלשים יצא – for part of a day is considered an entire day.
+הריני נזיר שלשים יום אם גלח יום ל' לא יצא – for since he specified thirty complete days as stated.
+
+Mishnah 2
+
+ואם גלח יום שששים חסר א' יצא – that the thirtieth day of the first Naziriteship counts [both] to here and to there and since the thirtieth day of the first [Naziriteship] is counted also from the second Naziriteship, it is found that the thirty days of the second [Naziriteship] cease with sixty [days] minus one.
+
+Mishnah 3
+
+נמצא יום שלשים סתר את הכל – for he was defiled in the midst of the days of his Naziriteship, and we don’t say that the thirtieth day counts both for here (i.e., the first Naziriteship) and there (i.e., the second Naziriteship), since part of a day is considered a complete day, but rather, when he shaved and brought his [hair] sacrifices on that day.
+ר"א אומר אינו סותר אלא שבעה – for he holds that we say that part of a day is considered as a whole day and it is as if he became defiled after fulfilling [his Naziriteship], and defilement after fulfilling [his Naziriteship] according to Rabbi Eliezer does not lose anything other than seven [days].
+הריני נזיר שלשים יום נטמא יום ל' סתר את הכל – whether according to Rabbi Eliezer or according to the Rabbis, for since he said, “I am a Nazirite for thirty days,” everyone agrees that we require thirty complete days, and we don’t say in this that part of a day is considered a whole day. And Rabbi Eliezer who holds that a person (i.e., a Nazirite who is defiled on the fulfilling [the vow] exactly, loses only the thirtieth day and does not lose it all, we derive it from a Biblical verse, as it is written (Numbers 6:13): “This is the ritual of the nazirite: On the day that his term as Nazirite is completed.” If he is defiled on the day of completion, give him the Torah of Naziriteship, meaning to say an unspecified period of Naziriteship is thirty days; here that he said: “I am a Nazirite for thirty days,” and he was defiled on the thirtieth day which is the day of completion, since he lost all thirty, he lost everything. But the Rabbis also who dispute that of Rabbi Eliezer and state that someone who is defiled on the day of completion has lost everything and even if he counted a few days here, for when he said, “I am a Nazirite for thirty days and was defiled on the day of completion, since he also lost the thirtieth day, he lost everything; therefore, whether according to Rabbi Eliezer or according to the Rabbis, he lost everything, and in everything where Rabbi Eliezer and the Sages dispute, the Halakha is according to the Sages.
+
+Mishnah 4
+
+הריני נזיר מאה יום נטמא יום מאה סתר את הכל – The Rabbis, according to their reasoning, that state that if he was defiled on the day of completion, it is as if he was defiled within his time [of the vow], and loses everything.
+ר"א אומר אינו סותר אלא ל' – for he (i.e., Rabbi Eliezer) holds that if he was defiled on the day of completion, he only loses thirty [days].
+נטמא יום מאה ואחד – according to the Rabbis, he loses thirty [days], for they decreed that the one-hundred and first day which is the day of shaving, is on account of the one hundredth day. But nevertheless, they were not more stringent than him to make it like the one hundredth day which is the day of completion on which he would lose everything, and they decreed that he would lose only an unspecified Naziriteship which is only thirty days.
+ור"א אומר אינו סותר אלא שבעה – and he goes according to his reasoning that even on the thirtieth day, he did not decree when a person says, “I am a Nazirite for an unspecified time.”
+
+Mishnah 5
+
+ואינו מביא קרבן טומאה – for as it is written a sacrifice for defilement, it is written for a pure Nazirite who was defiled; nevertheless, if he was warned about it, he is liable for whipping.
+יצא ונכנס עולין לו מן המנין – and he brings a sacrifice of defilement; but our Mishnah is explained in the Gemara (Tractate Nazir 19a) as follows: if he left the cemetery and sprinkled on the third and seventh days and immersed [in the Mikveh] and became purified from his defilement and he began to count the days of his Naziritieship, even though he went back and entered afterwards into the cemetery, they count for him from the number those days which he counted after he purified, for since his purification interrupted whether [we are dealing with] the first days that he was a Nazirite and he is in the cemetery, or whether [we are dealing with] the latter days and even though he returned and entered the cemetery, the defilement of the cemetery do not cause him to lose the number of the days that were counted while in a state of purity, for the Nazirite does not lose other the twelve days defilements that are mentioned regarding it. And that which is stated furthermore, and he brings a sacrifice of defilement, this is how it should be stated: if he was defiled again with one of the defilements that the Nazirite shaves and brings the sacrifice of defilement and he loses [those days].
+ר"א אומר לא בו ביום – meaning to say, if on that selfsame day that he immersed [in a Mikveh] and became pure, on that same day he became defiled with one of the defilements that [causes] the Nazirite to shave, he does not lose that same day, as it is written (Numbers 6:12): “The previous period shall be void [since his consecrated hair was defiled],” the defilement does not cause him to lose until he will have two days of Naziriteship counted and the same law applies with a Nazirite in general who was defiled on the first day of the count of his Naziriteship, for the defilement does not cause him loss of the that day, but rather completes for him the number of the days of his Naziriteship, and the Halakha is according to Rabbi Eliezer.
+
+Mishnah 6
+
+והשלים את נזירותו ואח"כ בא לארץ – for Naziriteship is not practiced other than in the Land [of Israel] because of the Levitical uncleanness of the heathen countries, and whomever made the vow of Naziriteship outside the land [of Israel] we obligate him to ascend to the Land of Israel and practice there his Naziriteship.
+נזיר בתחלה – he is required to observe in the Land of Israel according to the number of the days that he vowed for his Naziriteship and the days that he observed outside the Land [of Israel] is as if he had not observed his Naziriteship at all.
+אמר ר"י לא היתה נזיה אלא ארבע עשרה שנה – Rabbi Yehuda holds like Rabbi Eliezer wo stated above in our chapter [in Mishnah 4], that [a Nazirite] who became defiled on the day of completion, does not lose other than thirty days, and because of this, it is stated, that Queen Helena who became defiled at the end of fourteen years which on the day of completion, she did not lose everything and was not required to count another seven years, but rather, only thirty days, and because it was not a complete year, it did not count in the total, and this same law applies as if he said, that she was not a Nazirite other than for fourteen years and thirty days.
+
+Mishnah 7
+
+אלו מעידים שנדר שתים – two [periods of] Naziriteship and those [witnesses] testify that he took a vow for five [periods of] Naziriteship; at the same time that you state that he took a vow for two [Naziriteships], wwe testify that he took a vow of five Naziriteships, and he states that he did not take a vow at all.
+
+בש"א נחלקה העדות – since they contradict each other, their words are voided, and there isn’t any testimony at all.
+וב"ה אומר יש בכלל חמש שתים – and he will be a Nazirite for two years.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+מי שאמר הריני נזיר. כולם נזירים – and he who caused each one of them to be seized within the time that is needed for an utterance by his fellow incidentally while the student greets his teacher, which is in order that he can say, “peace be upon you, my teacher [and rabbi].”
+פי כפיו כו' – and he that would say, “my mouth is like his mouth [concerning abstention] from wine and my hair is like his hair from being sheared.
+ושמע בעלה ואמר ואני אינו יכול להפר – for he already fulfilled her vow when he said: “and I [too],” but if his wife made a vow to be a Nazirite and another person heard it and said, “and I [also],” and afterwards her husband annulled it, it is not annulled for this one who said, “an I [also],” for the husband cannot abrogate a vow from its essence like a Sage.
+
+Mishnah 2
+
+הריני נזיר ואת ואמרה אמן מיפר את שלה – and exactly when he said it to her in the language of a question, meaning to say, “and you, what do you say? Will you become a Nazirite like me or not?” Then he is enabled to annul [her vow], but if he said, “I am becoming a Nazirite, and you,” as a statement (i.e., not as a question), and she answered, “Amen,” he is not able to annul her vow for it exists for her.
+
+Mishnah 3
+
+והיתה שותה יין ומיטמאה למתים – and afterwards, her husband annulled her vow, 
+she receives forty stripes on account of the fact that she transgressed prior to his annulling her vow.
+תספוג מכת מרדות – from the words of the Scribes, and the whipping for rebelliousness/disobedience that are mentioned in every place are according to what the eyes of the judge see, and according to the needs of the hour and especially the sin that she has already committed, but regarding positive commandments such as “make a Sukkah” or “don’t make it,” “take a Lulav [and Etrog]” or he doesn’t take it,” we whip him until he does it, or until his soul departs.
+
+Mishnah 4
+
+ואם שלה – such as the example that another person gave her [an animal] as a gift on the condition that her husband does not have control over them since usufruct (i.e., part of the wife’s estate of which the husband has the fruition without responsibility for loss or deterioration) and mort-main (i.e., wife’s estate held by her husband, which, in the case of her death or divorce, he must restore “in specie, being responsible with all his landed property for loss or deterioration) are mortgaged to her husband.
+חטאת תמות – we wait for it until it dies.
+ונאכלין ליום אחד – like he peace offerings of the Nazirite which are not eaten other than during the day and night.
+ואין טעונין לחם – for all peace offerings of a Nazirite require bread, and this is the case, for since the husband annulled her vow, these peace offerings do not require [a] bread [offering] (unlike the of offering of a Nazirite).
+והיו לה מעות סתומים – that she had set undesignated coins for the sacrifices of a Nazirite, and she did not designate the 0 these for a sin-offering, and these for a burnt offering and these for a peace offering.
+יפלו לנדבה – to the chests in the Temple where they would cast the rest of the monies as a free-will [to
+לא נהנין ולא מועלין – ab ignition it is prohibited to benefit from them and if he benefited, he is not liable to bring a sacrifice of religious sacrilege that is mentioned regarding whomever benefits from that which is dedicated [to the Temple].
+
+Mishnah 5
+
+נזרק עליה אחד מן הדמים אינו יכול להפר – for after the blood is tossed [for her], she is able to drink wine and become defiled to the dead, and there is no longer a vow of self-affliction.
+רבי עקיבא אומר אפילו נשחטה עליה אחת מכל הבהמות אינו יכול להפר – because of the loss of holy things.
+תגלחת טומאה יפר – they need to return and to count a [period of] Naziriteship of purity and he can say that he doesn’t want a disgraceful wife, meaning to say, afflicted and prevented from drinking wine.
+אף בתגלחת הטהרה יפר – in order that she doesn’t have to disgrace herself with shaving, for shaving for a woman is disgraceful, but the first Tanna/teacher holds that shaving is not disgraceful, for she can make a wig. But the Halakha is not according to Rabbi Akiva nor according to Rabbi [Judah the Prince].
+
+Mishnah 6
+
+האיש מדיר את בנו בנזיר – when he is a minor until he reveals two [pubic] hairs (i.e., attains adulthood) after he will be thirteen years and one day old, and all of the laws of Naziriteship are upon hm and his father brings his sacrifices and if he becomes defiled he brings a sacrifice of defilement and that one (i.e., his father) imposes a vow upon him when he says to him: “you will be a Nazirite,” or “so-and-so my son is a Nazirite, and no one will be able to prevent it, neither his son nor the relatives, and this matter is Halakha from the authority of the received Tradition.
+כיצד גלח או שגלחוהו קרובים – How shall the father act regarding the sacrifices at the time when the son shaved and he did not accept the Naziriteship or that his relatives shaved him, or that he protested or that the relatives protested on his behalf, that the Naziriteship is void, and especially when he protested, or the relatives protested immediately. But if he began to observe his Naziriteship, or accepted upon himself the Naziriteship, he further is not able to protest, neither him nor his relatives.
+
+Mishnah 7
+
+האיש מגלח על נזירות וביו ואין האשה מגלחת על נזירות אביה – and even if she is the daughter who inherits, and this matter is a Halakha from the authority of the received Tradition.
+אמר רבי יוסי הרי אלו יפלו לנדבה וכו' – but the Halakha is not according to Rabbi Yosi, but rather, whether his father died and he (i.e., the son) said: “I am a Nazirite on the condition that I will shave on [account of] the monies of his father whether both he and his father were Nazirites and his father died, he shaves on behalf of the Naziriteship of his father and if there were many sons and one of them anticipated and shaved for the Naziriteship of his father, he benefits/is worthy.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+בית שמאי אומרים הקדש טעות הקדש – for we derive it from the exchange of one sacrificial animal for another, which is, even by mistake/error, as it is written (Leviticus 27:10): “the thing vowed and its substitute shall be holy,” and we expound/interpret it to include something done inadvertently like something done willfully.
+וב"ה אומרים אינו הקדש – that we don’t learn the beginning of consecration is a matter that does not come from the power of consecration from the exchange of one sacrificial animal for another, which is the end of consecration which comes from the power of another thing that was consecrated.
+
+Mishnah 2
+
+דינר זהב– the first segment of the Mishnah comes to teach us with something that has attained the holiness of the object but here (i.e., in the latter segment of the Mishnah) it comes to teach us with something that has sanctified the holiness of the money.
+
+Mishnah 3
+
+מי שנדר בנזיר – in a language that resembled it for him that he was not a Nazirite.
+ונשאל לחכם – and who said to him that there is something in that this language formulation of the language of Naziriteship, and he was not careful from drinking wine,
+מונה משעה שנדר – and we don’t fine him that he transgressed and drank wine, even though, from doubt, it is prohibited, he should have separated himself until he would seek and ask a Sage.
+נשאל לחכם והתירו – who said to him that there is nothing in this language of the language of Naziriteship.
+תצא ותרעה בעדר – for setting aside [an animal] by error is a vain talk but it should become non-holy and in this, the School of Shammai agrees for since he is not a Nazirite when he states that it [i.e., the animal] should go for the sacrifices of the Nazirite, and he didn’t say anything, like a person who is not liable for a sin-offering and states: “behold, this is for my sin-offering.”
+אי אתם מודים בזה שהוא הקדש טעות – and what is the difference from the beginning of the chapter (i.e., Mishnah 1), when you (i.e., the School of Shammai) stated that [an act of] consecration done in error is binding [i.e., consecrated]?
+אמרו להם בית שמאי – they were not anxious to respond t them the essence of their reasoning, but they spoke to them in accordance with their own words “from the ninth and the eleventh that they consecrated in error and we extend the scope/include from (Leviticus 27:32): “All tithes of he herd or flock – [of all that passes under the shepherd’s staff, every tenth one – shall be holy to the LORD].”
+אמרו להם ב"ה לא השבט קדשו – to be read [as a question – in astonishment], meaning to say, the decree of the Biblical verse is that the ninth and the eleventh which are near the tenth, the staff sanctifies them, if he called them “the tenth,” and we do not derive from this merely that an act of consecration made in error is consecrated, for were it not for this reason because of an act of consecration made in error, if so, then even the eighty and the twelfth also [would be included], but rather because the Biblical verse that sanctified the tenth, etc., and it is the decree of the Biblical verse (that the tenth one, approximately, would be sanctified) and we don’t derive anything from this.
+
+Mishnah 4
+
+מי שנדר בנזיר – and at the time that he took the vow [of becoming a Nazirite], he had the animals [for the sacrifice] and with the knowledge/intention that it was for this purpose he made the vow that he would offer up his sacrifices from those animals, and he went and found that they had been stolen and on account of this, regretted that he took the vow of becoming a Nazirite.
+אם עד שלא נגנבו בהמותיו נדר, הרי זה נזיר – and a Sage should not absolve him through this opening for retracting a vow (i.e., suggesting reasons which, if known at the time, would have prevented the person from making the vow), for it was a novel incident changing the aspects of a vow and eventually nullifies it, and we don’t open with a novel incident.
+ואם לאחר שנגנבו נדר – and he stated: “had I known that they would be stolen, I would not have made this vow, this is an opening that the Sage could annul.
+וזו טעות טעה נחום הנדי כשעלו נזירים מן הגולה ומצאו בהה"ק חרב – and they made the vow prior to the Temple’s destruction and he (i.e., the Sage) released them and the Sages said to him that it was a novel incident changing the aspects of a vow, and eventually nullifying it, and we don’t open with a novel incident, and the Halakha is according to the Sages.
+
+Mishnah 5
+
+הריני נזיר שזה איש פלוני – “if this [person] who is walking towards me is so-and-so, I am a Nazirite,” and the second [person] says, “if this [person walking towards me] is not so-and-so, I am not a Nazirite.
+כולם נזירים – and even those whose words were not confirmed/fulfilled, for just as a consecration done in error is a consecration, so also, Naziriteship [vowed] in error is Naziriteship (in accordance with the words of Bet Shammai as found in Tractate Nazir, Chapter 5, Mishnah 1).
+ר"ט אומר אין אחד מהם נזיר – for Rabbi Tarphon holds that there is no Naziriteship other than for a distinct and solemn specification of a vow (without a doubt – see Tosefta Nazirut, Chapter 3, Halakha 18 and Talmud Nazir 34a in the words of Rabbi Yehuda quoting Rabbi Tarphon), meaning to say, that it is clear and known to him at the time of his vow that he will be a Nazirite and all of these [examples mentioned in our Mishnah], it was not known to him at the time of his vow that it will be according to his declaration, and the Halakha is not according to Rabbi Tarphon.
+
+Mishnah 6
+
+הרתיע לאחוריו – the person who had come towards them was startled and moved backward and it was not known who it was.
+אינו נזיר – not a single one of them is a Nazirite, for no one protested for himself regarding a doubt, and his intention was at the time of the vow that if the matter did not come to clarity, that his words would not be worth anything.
+ר' שמעון אומר כו' – Rabbi Shimon, according to his reasoning, who said that a doubtful case of Naziriteship is [dealt with] stringently and what is their remedy, for it is impossible o bring a sacrifice out of doubt, but rather, each person needs to make a condition and state that if it is not according to his statement, he should be a Nazirite out of free will, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+ראה את הכוי six people who saw the bearded dear or antelope/Koy and one of them said: “Behold, I am a Nazirite if this is a beast of chase,” and the second said: “Behold, I am a Nazirite if it is not a beast of chase,” and the third said: “Behold, I am a Nazirite if it is of the genus of cattle,” and the fourth said: “Behold, I am a Nazirite if it is not of the genus of a cattle,” and the fifth said: “Behold, I am a Nazirite if this is a beast of chase and a genus of cattle,” and the sixth said: “Behold, I am a Nazirite if this is neither a beast of chase or of the genus of cattle,” and three others came in a general way and one of them said to those other six: “Behold, I am a Nazirite if one of you is a Nazirite,” and the second said: “Behold, I am a Nazirite if none of you are a Nazirite,” and the third said: “Behold, I am a Nazirite if all of you are Nazirites,” all of them are Nazirites – the first six and the latter three. According to the School of Shammai, they are definitive Nazirites, for a Naziriteship in error is a Nazirite. But according to the School of Hillel, they are doubtful Nazirites because the bearded dear or antelope/Koy is doubtfully of the genus of cattle and doubtfully a beast of chase and doubtfully a creature of its own.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+שלשה מינים אסורין בנזיר הטומאה – as it is written (Numbers 6:5): “no razor shall touch his head.”
+
+
+והיוצא מן הגפן – as for example, moist/fresh and dry grapes, the exterior and interior [of grapes] combine to make olive’s bulk to be flogged for them [by violating consumption of these things].
+אינו חייב עד שיאכל מן הענבים כזית – and the same law applies regarding the measure for drinking up to an olive’s bulk for since it is written (Numbers 6:3): “nor eat fresh or dried,” we derive from it – just as “eating” is up to an olive’s bulk, so also, “drinking” is up to an olive’s bulk.
+משנה ראשונה עד שישתה רביעית יין – but the earlier version of the Mishnah is the opposite as we learn that we derive “eating” from “drinking” for the measure of ‘drinking” for a Nazirite [that is prohibited] is a Revi’it/one-quarter of a LOG (i.e., a LOG equals the volume of six eggs or a bottom of two fingers by two with the height of one and five-sixth of a finger) that we derive from [the analogy of] (Leviticus 10:9): “Drink no wine or other intoxicant, [you and your sons] שכר\שכר (Numbers 6:3): “he shall not drink vinegar of wine or of any other intoxicant,” from the Temple (see Leviticus 10:9 above). And just as the measurement of the prohibition of “drinking,” is one-quarter of a LOG, so also, the measurement of [prohibited] eating is one-quarter of a LOG.”
+אפילו שרה פתו ביין ויש בה כדי לצרף כזית חייב – for Rabbi Akiva holds that the measurement of prohibition for a Nazirite whether in regard to “eating,” or “drinking,” is [the equivalent] of an olive’s bulk [collectively], and the permitted combines with that which is prohibited to complete up to the [obligated] measure, but the Halakha is not according to Rabbi Akiva.
+
+Mishnah 2
+
+עד שיאכלו שני חרצנים וזגן – as it is written (Numbers 6:4): “he may not eat anything that is obtained from the grapevine, even seeds or skin,” and the least amount of חרצנים/exteriors is two, and they each have one זג/interior [of grapes], but the Halakha is not according to Rabbi Eleazar ben Azariah, but rather, one who eats from the exterior and/or the interior is not flogged until he eats from them [in total] an olive’s bulk.
+רבי יוסי אומר שלא תטעה – Rabbi Yossi would give a sign that one shouldn’t err.
+זוג של בהמה – for the exterior is called a זוג/exterior.
+
+Mishnah 3
+
+סתם נזירות שלשים יום – even though it (i.e., the Mishnah) taught this above (Tractate Nazir, Chapter 1, Mishnah 3), because it was necessary to teach the concluding [fragment] of, “if he shaved or if robbers/thugs forcibly shaved him, he loses thirty days,” the Tanna/teacher repeated it (i.e., the teaching) here.
+סותר שלשים יום – meaning to say, he loses thirty days until he will have thirty-days’ growth of hair, when he can shave the shearing of the commandment (for concluding the minimal amount of Naziriteship).
+או שספסף כל שהוא – if he uprooted and removed even one hair, he is liable, as it is written (Numbers 6:5): “a razor shall not touch [his head],” to include all removals.
+חופף – he rubs with his hand.
+מפספס – with his nails or with a utensil, and as long as he doesn’t intend to remove anything, for a thing that is not intended is permissible.
+אבל לא סורק – with a comb for it is an unavoidable result of an act which is forbidden, even though if he removes one hair, he is flogged, nevertheless, he doesn’t lose thirty days until he shaves the majority of his hair with a razor or with scissors at the side root of [his] hair.
+לא יחוף באדמה – a species from the kinds of earth that removes the hair that is also an unavoidable result of an act and the Halakha is according to Rabbi Yishmael.
+
+Mishnah 4
+
+נזיר שהיה שותה יין כל היום – and no one other than one, warned him.
+אל תשתה אל תשתה – that they warned him between each drink.
+
+Mishnah 5
+
+שהטומאה והתגלחת סותרים – as it written regarding ritual impurity (Numbers 6:12): “the previous period shall be void,” and shaving loses thirty days for we require (Numbers 6:5): “the hair of his head being left to grow untrimmed,” and there is no untrimmed growing that is less than thirty days.
+שהיוצא מן הגפן לא הותר מכללו – as for example, to drink wine for a Mitzvah/commandment, as we say (Numbers 6:3): “he shall abstain from wine and any other intoxicant,” forbidding wine for a Mitzvah, like wine that is consumed optionally.
+טומאה ותגלחת הותרו מכללן – defilement for the corpse with no one to bury it, [In which case, the Nazir is absolutely required to bury the corpse], as it is written (Numbers 6:7): “Even if his father or mother, [or his brother or sister should die, he must not defile himself for them].” For his father and/or mother, he does not defile himself, but he defiles himself for a corpse with no one to bury it. And shaving for a Nazirite who is a leper, the positive commandment of (Leviticus 14:8): “[The one to be cleansed shall wash his clothes,] shave off all his hair, [and bathe in water; then he shall be clean],” comes and overrides the negative commandment of (Numbers 6:5): “no razor shall touch his head.”
+
+Mishnah 6
+
+מגלח בשביעי ומביא קרבן בשמיני – as It is written (Numbers 6:9-10): “[If a person dies suddenly near him, defiling his consecrated hair,] he shall shave his head on the day he becomes clean; he shall shave it on the seventh day. On the eighth day he shall bring two turtledoves or two pigeons [to the priest, at the entrance of the Tent of Meeting],” and a lamb for a guilt offering (see verse 12).
+מה בין זה למצורע – as it is written in the portion of the leper in the second shaving (Leviticus 14:9-10): “On the seventh day he shall shave off he shall shave off all his hair…,” on the eighth day he shall take [two male lambs without blemish, one ewe lamb in its first year without blemish].” And we hold with regard to a leper, that if he shaves on the eighth day, he brings the sacrifice on the ninth [day].
+אמר לו שזה טהרתו תלויה בימיו – For a Nazirite, his [ritual] purification is dependent upon sparkling on the third [day] and on the seventh [day] and ritual immersion’; therefore, since he became pure on the seventh day, even though he had not shaved until the eighth day, he bring his sacrifices on that selfsame day.
+אבל מצורע טהרתו תלויה בתגלחתו – as it is written (Leviticus 14:9): “on the seventh day he shall shave off all his hair” and afterwards it is written (ibid.): “and bathe his body in water; [then he shall be clean],” but if he immersed prior to shaving, the immersion does not count for him; therefore, if he shaved on the eighth day, he yet requires [ritual] immersion at sunset, therefore, he cannot bring his sacrifices until the ninth [day], and the Halakha is according to Rabbi Akiva.
+
+Mishnah 7
+
+שחט את השלמים ומגלח עליהם – as it is written regarding the Nazirite (Numbers 6:18 – though this verse is not exactly as found in the commentary – which is not found in this chapter): “The Nazirite shall then shave his consecrated hair at the entrance of the Tent of Meeting,” and we expound upon this verse, that he shall shave his head over the sacrifice that is written regarding it at the entrance of the Tent of Meeting, which is the peace offering, as it is written concerning them (Leviticus 3:2): “and slaughter it at the entrance of the Tent of Meeting.”
+שחטאת קודמת בכל מקום – [the sin offering precedes] the burnt offering and the peace offering, and it is the law that he may shave after the first [sacrifice], but the Halakha is according to Rabbi Yehuda that he shaves on the peace offering.
+
+Mishnah 8
+
+ולא פירש – even though regarding all of the sacrifices, the owners have to specify their purposes (literally: call them by name), here (i.e., with the Nazirite), it is not necessary, for when he says: “ these are for my Naziriteship,” it is as if he designated their purpose for each and every one, for a ewe-lamb is not appropriate other than for a sin-offering and a lamb is for a burnt offering and a ram is for a sin-offering.
+ומשלח תחת הדוד – where they cook in it the peace offering sacrifice.
+היה מגלח במדינה – in Jerusalem (as opposed of in Temple proper) , and even though it is written (Numbers 6:18): “at the entrance of the Tent of Meeting,” it is not exact, but rather to teach that he does not shave until the opening of the [Tent of Meeting] is open.
+לא היה משלח תחת הדוד – as It is written (Numbers 6:18): “[The nazirite]…shall take the locks of his consecrated hair and put them on the fire [that is under the sacrifice of well-being].” He who is not wanting other than taking and placing, excluding the person who is wanting taking and bring and placing under the cauldron.”
+במה דברים אמורים – that in the Temple, he (i.e., the Nazirite) takes the hair and casts it under the cauldron, with the shaving in a state of [ritual] purity, 
+even if he shaved in the Temple, he does not take the hair and casts it under the cauldron of the guilt offering and the sin-offering of the fowl, for it is not written, ‘the placement of the hair under the cauldron, other than with a ritually pure Nazirite.
+הכל משלחין – the [ritually] pure Nazirite in the Temple or in the provinces except for an impure [Nazirite] who shaved in the provinces because his [cut] hair is buried. And the Jewish legal decision is that one does not cast [his hair] underneath the cauldron other than a [ritually] pure Nazirite who shaved at the entrance of the Tent of Meeting which was performed according to the ritual commandment. But if he cast [his hair] under the cauldron for a sin-offering, he has fulfilled [his obligation], it is not stated that which is underneath the sacrifice of the peace offering (verse 18), other than for the Mitzvah.
+
+Mishnah 9
+
+ואח"כ הותר הנזיר לשתות יין – as it is written (Numbers 6:20): “after that the nazirite may drink wine,” after all of the actions.
+ר"ש אומר כו' – It is written here, “after that the nazirite may drink wine” (Numbers 6:20) and it is written there (Numbers 6:19): “after he has shaved his consecrated hair.” Just as there, it is after the action of an individual, also here, it is after the action of an individual. For we have learned, that since one of the bloods [from the three sacrifices] is sprinkled upon him, it is permitted to drink wine and to become defiled to the dead, and such is the Halakha.
+
+Mishnah 10
+
+ונמצא פסול – as for example, if its blood was spilled or it left or was [ritually] defiled.
+תגלחתו פסולה – since the sacrifice was disqualified that shaved upon, it was for him like bandits/thugs had shaved him for we said above (Tractate Nazir, Chapter 6, Mishnah 3; also see Talmud Nazir 39b as he source for Rabbi Eliezer’s comment ahead as pointed out in the commentary of Tosafot Yom Tov), according to Rabbi Eliezer, he loses seven days, and according to the Rabbis, he loses thirty days.
+וזבחיו לא עלו לו – the rest of the sacrifices that he offered after his invalid shaving did not count for him, for since he needs to make void the days of the Nazirite’s vow which have been observed, until his hair grows, it is as if he offered them prior to their [appropriate] occasion.
+על החטאת שלא לשמה – that is on the sacrifice and it is found invalid, for a sin-offering that is not offered for its own sake is invalid. And since it was necessary to teach about the burnt-offering and on the peace offering, concerning the dispute between Rabbi Shimon and the Rabbis, it (i.e., our Mishnah) also teaches about the sin-offering.
+על העולה ועל השלמים שלא לשמן וכו' תגלחתו פסולה – for since they did not count for the sake of the obligation of the peace offerings of he Nazirite and the burnt offering of the Nazirite, it is for him like he shaved on the burnt offering of a free-will offering and a free-will offering of a peace offering. But Rabbi Shimon holds that if he shaved on a free-will burnt offering and a free-will peace offering, he has fulfilled his obligation, but the Halakha is not according to Rabbi Shimon.
+אם גלח על שלשתן – after he offered all three (i.e., sin-offering, burnt-offering and peace offering), 
+
+his shaving is valid, according to all opinions, for it is taught in the Mishnah (i.e., this Mishnah), that if he cut his hair on one of the three [sacrifices which was found valid], he has fulfilled his religious obligation.
+
+Mishnah 11
+
+ר"א אומר סותר את הכל – he doesn’t lose all of the days as is stated, but loses all of the sacrifices, and Rabbi Eliezer, according to his reasoning, who stated that the Nazirite is not permitted to drink wine [at this point], but rather, after all of the deeds [together], after the bringing of all of the sacrifices. And when he became defiled prior to bringing all of them, it is as if he became defiled in the morning prior to offering in the name of any of them, and it is that this sacrifice that he offered is as if he had brought them while being filled.
+וחכמים אומרים יביא שאר קרבנותיו ויטהר – an explanation: that when he will become [ritually] pure, and that sacrifice which he brought in purity, he should not go back and bring it. Our Rabbis, according to their reasoning who stated that after the single action, it is permitted to drink wine and it is permitted to shave/cut his hair. Therefore, prior to his becoming defiled, it was appropriate to shave/cut his hair and not lose that sacrifice, but the other sacrifices that he offered, from when he became defiled certainly he loses, for the Biblical verse is strict that all of the Nazirite sacrifices should be offered in [ritual] purity.
+מרים התרמודית – She was from Tarmod, and the Halakha is according to the Sages.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+כהן גדול ונזיר אינן מטמאין לקרוביהן – as it is written in the Torah portion of Emor (Leviticus 21:11 – “He shall not defile himself even for his father or mother.”) and the Torah portion of Naso (Numbers 6:7: “Even if his father or mother, or his brother or sister should die, he must not defile himself for them, since hair set apart for his God is upon his head.”)
+היו מהלכים בדרך – not specifically regarding the High Priest do they dispute (i.e., Rabbi Eliezer and the Sages), for the same law applies regarding the common priest, they also dispute, and it is one reason.
+
+Mishnah 2
+
+על המת – even though it is not [a] complete [body] but rather that it has most of the human frame/skeleton which are two legs and one thigh, or the majority of number of limbs which are one-hundred and twenty-five limbs (out of two-hundred and forty-eight), even if there isn’t among them one quarter of a Kab (a measure of capacity, one-sixth of a Se’ah) which defiles in a tent, and a Nazirite shaves his hair upon [this contact]. But if the dead body lacks [both] the majority of number [of limbs] and the majority of the skeletal frame, the Naziite doesn’t shave on his being overshadowed [by the dead person] until it would have among the bones one-half of a Kab.
+ועל כזית נצל – a thin secretion that comes out from the dead body like something moist that comes from the moldering of the flesh.
+מלא תרוד רקב – a spoonful from the dust of the rottenness (i.e., a mass of earth from a grave containing parts of a decayed human body) of a dead body. But the rottenness does not defile other than when the dead person was buried naked in an ark of marble or something like this, for there is no other rottenness there other than from the body of the dead person. And the dead person was buried completely whole where there was no limb from it missing.
+תרוד – a large spoon that holds a handful [of dust from the decaying body].
+על השדרה – even if there isn’t any flesh at all.
+וכן על עצם הגולגולת – of the head, even if there is no flesh in it.
+ועל אבר מן החי ועל אבר מן המת שיש עליהם בשר כראוי – everything for the limb ad been attached to a living person, he would be able to raise up the web of new flesh or skin on a healing wound as appropriate through the same flesh which it is called, as appropriate, and it is less than an olive’s bulk.
+ועל חצי קב עצמות – and even though a quarter of a Kab of bones defiles in a tent, there is a usage dating from Moses as delivered from Sinai (a traditional interpretation of a written law) that a Nazirite does not shave/cut off his hair other than on one-half of a Kab, and similarly on one-half of a LOG of blood (a LOG equals the volume of six eggs), and even though one-quarter of a Kab defiles, in a tent, the Nazirite does not shave other than one-half of a LOG.
+ועל עצם כשעורה על מגעו ועל משאו – but not regarding his tent, for the bone that is a barley-bulk does not defile in a tent.
+סותר את הקודמים – as it is written (Numbers 6:12): “The previous period shall be void,[since his consecrated hair was defiled].”
+עד שיטהר – that he would immerse and sunset would pass after he would be sprinkled on the third and seventh days.
+
+Mishnah 3
+
+אבל הסככות – a tree that has branches separated one from the other, and here is an olive’s bulk from the dead underneath one of hem and the Nazirite passed by and it is not known whether he passed under the branch/foliage that formed a tent/spread itself over a corpse (see also Tractate Ohalot, Chapter 3, Mishnah 1).
+והפרעות – stones or trees that protrude/project from the wall and defilement is underneath one of them.
+ובית הפרס – a field in which a grave was ploughed up and makes an area of a square P’ras, declared unclean on account of crushed bones carried over it from a ploughed grave which is one hundred cubits which is its measurement, as the plough carries the bones.
+וארץ העמים – that the Sages decreed [ritual] defilement on the land of the [foreign] nations.
+גולל – the cover of the coffin.
+דופק – the coffin itself that the covering buttresses it.
+ורביעית דם – even on carrying it or coming in contact with it, the Nazirite does not shave/cut his hair.
+ואהל ורובע עצמות – if he overshadowed on a quarter-of-a-Kab of bones of a dead person, he does not shave/cut his hair until he overshadows over one-half-a-Kab, but on contact with it and/or carrying of a quarter-Kab [of bones] he shaves/cuts his hair, and even if they are decaying and there doesn’t remain of them bone of a full barley’s bulk.
+וכלים הנוגעים במת – which defile like the dead person himself, and he who touches them is defiled for a period of seven days.
+וימי נזרו – the days of the passing of final judgement on a leper (after probationary enclosure – see Leviticus, chapter 13).
+וימי ספירו – after he has become purified from his leprosy, as it is written (Leviticus 14:8): “but he must remain outside his tent seven days.”
+על אלו אין הנזיר מגלח – on all of these of our Mishnah.
+ומזה בשלישי ושביעי – But it does not refer to the days of his counting or to the days his completion, for the sprinkling on the third day and on the seventh day do not belong to them.
+ואינו סותר את הקודמין ומתחיל ומונה מיד – all of these that we stated do not count to the days of Naziriteship and he would become [ritually] pure after he sprinkles on the third and seventh days. If he was defiled through defilement with the dead, and after he completes the days of his completion [of his being shut out and purified from his being a leper] if he was leprous, he completes his Naziriteship on the number of days that he counted that he counted prior to becoming defiled, and does not bring a sacrifice for defilement.
+באמת אמרו ימי זהב וזבה – all the days of their defilement and the days of their counting of seven clean days 
+and the days of the leper’s being locked up for trial, and it is stated regarding it (Leviticus 13:50 – the wrong chapter is listed in the Hebrew edition of the Bartenura commentary): “[and the priest after examining the affection,] shall isolate the affected article for seven days,” they count towards the number of days of his Naziriteship, and it is not necessary to state that they don’t lose the prior days.
+
+Mishnah 4
+
+חייבין עליה על ביאת מקדש – if he was defiled by the same defilement and entered into the Temple, or he at Holy Things prior to his purifying from his defilement, he is liable for extirpation for it if it was done willfully, or if it was done inadvertently, a sliding-scale offering (where the financial situation of the sinner is taken into account in determining the nature of the sin-offering that he brings).
+לא תהא זו קלה מן השרץ – that they are liable for it for entering into the Temple , as it is written in Leviticus (Chapter 5, Verse 2 – the chapter is not the one indicated by the Bartenura commentary: “or the carcass of an unclean creeping thing – [and the fact has escaped him, and then, being unclean, he realizes his guilt].” But the matter of Rabbi Meir does not apply, for contact with and/or carrying of a barley-corn’s bulk of a bone which is the more lenient, which does not defile in a tent [through overshadowing], the Nazirite shaves/cuts his hair for it, as it is taught in our Mishnah (Tractate Nazir, Chapter 7, Mishnah 3), and a quarter-Kab of blood which is more stringent which does defile in a tent [through overshadowing), the Nazirite does not shave for it.
+אין דנין כאן ק"ו – for we do not deduce an argument from minor to major (i.e., from the lesser to the greater) on a matter which is a Halakha transmitted to Moses from Sinai since the a barley-corn’s bulk of a bone is not written in the Torah, but it is a Halakha, and we don’t deduce an argument from minor to major from Halakha, whether they are the words of Rabbi Eliezer or whether they are the words of Rabbi Yehoshua who stated it, but rather, this what they stated is the Halakha.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+שני נזירים שאמר להם אחד כו' – and they are silent for if they contradict, he is not believed, for one witness in a place where they contradict him is not believed, and our Mishnah speaks as for example that this person, the witness was not with them. But rather, he said, “I saw from afar defilement that was cast between them, that if the witness was with them in their place, it would be a case of uncertainty concerning ritual impurity in the public domain. And uncertain ritual purity in the public domain, in its uncertain state is [spiritually] pure, for uncertainty concerning ritual impurity we derive from the Sotah (i.e., the woman who is suspected of infidelity by her husband), as it is written regarding her (Numbers 5:13): “and she keeps secret the fact that she has defiled herself [without being forced, and there was no witness against her], and they were not other than her, and the person who engaged in sexual relations with her, and her uncertain state is seen as defiled. But whenever that they are more than two [people], even within the house, her uncertain state is seen as pure, and this is like uncertainty regarding ritual impurity in the public domain. Therefore, one must say that the witness was not with them in their place at the time of the uncertainty regarding ritual impurity.
+וסופרים ל' יום – as for example when both made the vow of Naziriteship together and they took a vow of an undefined period of Naziriteship (i.e., thirty days). And the same law applies if both of them had taken a vow together and delineated their period of Naziriteship for a limited period, for after they had brought the sacrifice for defilement and the sacrifice of purity, they return and count the limited time period for their Naziriteship, and they set aside the sacrifice of spiritual purity.
+וקרבן טומאה ספק – the sin-offering of fowl that comes for uncertain defilement and is not eaten.
+אלא מביא חטאת עוף – for an uncertain defilement of Naziriteship. And he doesn’t bring the guilt-offering according to the Rabbis who state above that he brought his sin offering and did not bring his guilt-offering, he counts [his period of Naziriteship].
+נמצא זה מביא קרבנותיו לחצאים – if he is a pure Nazirite, for the first burnt-offering was obligatory and now, he is offering the sin – offering and the peace-offering.
+אבל הודו חכמים לבן זומא – and they did not take into consideration on one who brings his sacrifices in bits and pieces, and the Halakha is according to Ben Zoma.
+
+Mishnah 2
+
+נזיר שהוא טמא בספק ומוחלט בספק – uncertain if he had been defiled by contact with the dead and uncertain if he was a declared leper.
+אוכל בקדשים אחר ששים יום – but not before then, for someone who is uncertain leper, he or a witness that brings his atonement is forbidden to eat Holy Things but because of being an uncertain impure Nazirite, he is not forbidden from eating Holy Things, for he is not called someone lacking atonement who is forbidden to eat Holy Things other than a person whose defilement comes out upon him from his body. How so? He took the Nazirite [vow] for thirty days, and on the first day, there occurred to him an uncertain defilement through contact with the dead and uncertain leprosy He sprinkles and repeats it and immerses and is purified from his defilement from contact with the dead, as if he came to shave/cut his hair according to the law of an impure Nazirite, or according to the law of a leper who became healed. But, he is not able to shave/cut his hair until the thirty days from the day that he took the vow of Nazirite, lest he is a pure Nazirite, and he is forbidden to shave until the fulfillment of the days of his Naziriteship and until he brings his sacrifices, and after thirty days, he shaves the uncertain shaving of leper. Uncertain shaving of defilement of a Nazirite and uncertainty shaving of someone pure, and he brings two birds according to the law of the shaving for a declared leper. And the sin offering of a fowl that comes on the uncertainty, because of the uncertainty of his being a defiled Nazirite, and the burnt offering of an animal because of his uncertain status as a pure Nazirite, and even though he doesn’t bring the rest of the sacrifices of someone who is a pure person who has shaved, we state that if he shaved on one of the three sacrifices, he has fulfilled his religious duty. And he makes a condition upon it that if he is not a pure Nazirite, that the burnt offering will be a free-will donation, and the law of a declared leper that requires two shavings – one after the completion of his declaration when he became healed from his leprosy. And one after the days of his counting, after he counted seven days from the first shaving, as it is written (Leviticus 14:9): “On the seventh day he shall shave off all of his hair – [of head, beard and eyebrows].”But the one who is an uncertain Nazirite is not able to shave. Therefore, he must wait thirty days of uncertain pure Naziriteship and then he takes a shave of uncertainty for the days of his counting of the leper and the uncertainty of a pure Naziriteship. And he brings a burnt offering of cattle of uncertain Naziriteship in order to shave on the sacrifices and make a condition upon it. And on the day after his shaving, he brings the sacrifice of the leper to permit Holy Things to him. And he brings the sin offering of fowl for the sin-offering of cattle does not come on that which is uncertain. And he doesn’t bring the guilt offering. For the guilt offering does not prevent him from eating Holy Things, and it is found that after sixty [days], he eats Holy Things, for then he brings his atonement of the uncertainty of being declared, but he is still forbidden to drink wine and to defile himself through contact with the dead for perhaps he was a declared leper. But the shaving for a leper does not count for him, neither for the shaving of a pure Nazirite, nor for the shaving of an impure Nazirite, and he still needs two shavings: one for the impure Nazirite and one for the pure Nazirite. And if he was a declared leper, all what he counted for the days of his Naziriteship do not count for him. For the days of his declared [leprosy] and the days of his counting do not count for him. And he needs to count another thirty days and after thirty days, he shaves from being an uncertain impure Nazirite and an uncertain pure Nazirite. And he brings the sin-offering of fowl on being an uncertain impure Nazirite and the burnt offering of cattle for being an uncertain pure Nazirite, in order that he can shave on the sacrifice and makes a condition upon it. But he is still prohibited to drink wine or to defile himself through contact with the dead. For perhaps he was a declared leper and therefore, the first two shavings did not count for him for the sake of his Naziriteship, not for defilement nor for purity, for perhaps he was an impure Nazirite. And the third shaving is the shaving of defilement. Therefore, he is required to count another thirty days of pure Naziriteship, and he brings the sacrifice of a pure Nazirite and makes the condition, and afterwards is permitted to drink wine and to become defiled through contact with the dead. And similarly, if he took a vow of Naziriteship for a year, and something happened to him at the beginning of his year of uncertain defilement through contact with the dead, and uncertain leprosy, he counts a full year and shaves the shaving of uncertain defilement and uncertain purity and uncertain leprosy, ad counts a second year and shaves and brings his atonement and eats Holy Things [if he is a Kohen] and counts another two years prior to his drinking wine and defiling himself through contact with the dead.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+הגוים אין להם נזירות – even though that heathens sacrifice offerings for vows and free-will donations like Israelites, if he took the vow of becoming a Nazirite, the laws of the Nazirite vow do not apply to him and he is permitted to drink wine and defile himself through contact with the dead, as it is written at the beginning of the portion of the Nazirite (Numbers 6:2): “Speak to the Israelites.” Israelites take the vow of becoming a Nazirite; heathens do not take the vow of becoming a Nazirite.
+שהוא כופה את עבדו – h forces him (i.e. his slave) to drink wine and to become defiled through contact with the dead against his will.
+ואינו כופה את אשתו – against her will and in other vows which have affliction of the soul or being idle from work, the master cannot force the slave , but rather they are idle from them on their own, as it is written (Numbers 30:2): “[or takes an oath] imposing an obligation on himself;” he whose soul is acquired by him, excluding a slave whose soul is no acquired by him and similarly all of the oaths that a slave took whether they have an affliction of the soul or whether they don’t have an affliction of the soul or his master must force him for on their own they are idle, for he has no domain to himself, but vows which lack affliction of the soul nor have idleness from work to his master, the slave is obligated to fulfill them and his master is not able to force him upon them to cancel them.
+מיפר נדרי שאתו ואינו מיפר נדרו עבדו – if he is satisfied/reconciled with the vow that his wife made after he nullified it, and he wants that she should fulfill it, she is not obligated to fulfill it after he has nullified it one time, and if he forces his slave to transgress his vow and afterwards he wants to have him fulfill it, the slave is obligated to fulfill it.
+הפר לעבדו יצא לחירות משלים נזירותו – not specifically voided, but rather, forced his slave to drink wine and/or to defile himself through contact with the dead, and afterwards, the slave went free, the [now-former] slave is obligated to complete his Naziriteship after he went out to freedom. And Maimonides explained if he annulled his slave, he goes out to freedom, for a person who says to his slave, “it is annulled for you,” the master’s privilege over the slave rebounds from him (i.e., has no legal effect) and the slaves goes out to freedom on account of this but he must complete his Naziriteship, but my heart hesitates at this explanation.
+עבד מכנגד פניו – [a slave] who fled from his master after he took the vow of Naziriteship.
+ר"מ אומר לא ישתה יין – in order that he will suffer and return to his master who will force him to violate his vow and he will be permitted to drink wine.
+ור' יוסי אומר ישתה – that he will not get sick and die for he will eventually return to his master and his master will search for him and return him, and it is found that it is as if he is in the domain of his master.
+
+Mishnah 2
+
+נזיר שגלח – he brought his sacrifices and cut his hair/shaved upon them and afterwards it became known to him that he had become ritually unclean/impure during his days of Naziriteship.
+אם טומאה ידועה – an impurity that it was possible that it was known such as the case of it was not the grave in the depth (i.e., a covered – up uncleanness discovered – In the Jerusalem Talmud Nazir 57f, it is asked? What is a grave of the depth? A corpse buried in stubble, straw, earth, or pebbles, but if buried in water, it does not make a grave of the depth – i.e., it does not make unclean that which was above it before discovery; or, a grave that nobody remembers to have existed).
+סותר – and he returns and counts another [period] of Naziriteship.
+טומאת התהום אינו סותר – if it became known to him that in the place that he passed was defilement in the depth, but it is a defilement that no one recognizes it even to the end of the world, even though he certainly was ritually impure, he does not lose [the days he had already counted], for such is the Halakha concerning a Nazirite.
+אם עד שלא גלח – a shearing in purity even if he had already brought his sacrifices, for since it became known to him prior to his shaving/cutting his hair.
+בין כך ובין כך – whether it is a known defilement whether it is a defilement of the depth, he loses [the days that he had counted in fulfillment of his Nazirite vow] for it is derived that defilement of the depth does not cause loss [of the period counted in fulfillment of his Nazirite vow] specifically after his shaving/cutting his hair in spiritual purity.
+כיצד – the law of defilement of the depth.
+ירד לטבול במערה – for he was defiled through the defilement of an unclean reptile, or another defilement of a similar nature which is not from a dead person, and he went down to immerse from his defilement, and it was found [there] an olive’s bulk from a dead person floating on the face of the water and it is uncertain/doubtful whether he became defiled through it or he was not defiled, he is impure, but we hold that an uncertain/doubtful defilement floating on top of the water is pure, but these words regard the defilement of an unclean reptile. But regarding the defilement through contact with the dead, he is impure, and if this uncertainty/doubt was known to him after he had cut his hair/shaved, he is impure, for this is known defilement, for since he was in a place where it was possible that people would see him. And that which it (i.e., the Mishnah) took [linguistically] that he went down to immerse, it is something remarkable that is being taught to us, for even though that a person who immerses from his defilement to ritual purity is warned from all things that defile, even so, he is defiled.
+נמצא משוקע בקרקע המערה – in the place that he immersed and he has certainly become defiled. If it became known to him after he shaved/cut his hair, he is pure, and he doesn’t lose [any of the time of his vow as a Nazirite] for this is the defilement of the depth which was in a place where it was not known to any person.
+ירד להקר טהור – even though he went down to cool off and chill himself, but he did not go down to immerse in order that he would be careful from defilement, even so, he is ritually pure, if he was not defiled through contact with the dead, but if he did go down to purify himself from defilement from contact with the dead, and he immersed in a cave where the dead was embedded in it and he completed his Naziriteship, or was a person who was defiled by contact with the dead that had immersed, and afterwards accepted upon himself Naziriteship, he is defiled and loses [the period that he had fulfilled of his Nazirite vow] for something presumed impure is impure and something presumed pure is pure.
+שרגלים לדבר – meaning to say, there is a rationale and principle to the matter to state that one does not derive a Halakha for defilement in a depth, which for a Nazirite is pure, other than when he was a Nazirites who was presumed to be pure, and when he was presumed to be impure.
+
+Mishnah 3
+
+המוציא מת מתחלה – it was not known that there were was a grave there, that is what we said in the Gemara (Tractate Nazir 65a): “he who finds and not that it was accessible, ” and furthermore, we derive from the language of our Mishnah that someone died, but not that he was killed.
+מושכב – and not that he was sitting.
+כדרכו – and not that his head was placed between his thighs, for all of these, we suspect of them that they are heathens, for it is not the manner of Israelites to bury their dead in such a manner.
+נוטלו ואת תפושתו – it is permissible to remove him from there and to bury him in another place, and he must take from the dirt of the grave with him which is pressed by the body in the grave (and which is considered “the dead man’s property”) which is all the crushed, loose earth that is below him and he digs in virgin ground three fingers as it is written (Genesis 47:30): “[When I lie down with my fathers,] take me up from Egypt and bury me in their burial-place,” for it is not necessary to state “from Egypt,” but rather this is what he said: from the dust of Egypt take my people.”
+מצא שלשה אם יש בין זה לזה מד' אמות עד שמנה – meaning to say from the first grave until the third [grave], there Is not less than four cubits and no more than eight [cubits].
+הרי זו שכונת קברות – and it is recognized that for the sake of burial they were placed there and it is forbidden to remove them, and even one dead person, if it was known that for the sake of burial they were placed there, it is forbidden to remove it, other than that with one or two we leave undecided that they were not buried there other than temporarily and that it was their intention to remove them, but with three, it is proved that this is a special place for burials. And the length of the cave, its manner is to be six [cubits] and four [cubits] wide, and crosswise there is an excess of two cubits which is eight, therefore it is taught in the Mishnah: “from four until eight,” with the fulness of a coffin but those who bury it are not taught here.
+ובודק הימנה ולהלן עשרים אמה – for the burial cave is four [cubits] by six [cubits] and the courtyard that the caves are open to it from here and there is six [cubits] by six [cubits]. And this is what the Rabbis hold in the chapter (Tractate Bava Batra] המוכר פירות/One who sells fruit [102b]. It is found that the length of two caves and the courtyard that is between them is eighteen cubits, and since that sometimes, he examines one cave with a diagonal line and the diagonal line of one cave has an excess of two cubits in nearness, which makes it twenty cubits: eight [cubits] of the first cave with a diagonal line and six [cubits] of the courtyard that is between the two caves and six [cubits] of the second cave, since we state one diagonal line/diameter. And further, one needs to check from above and from below twenty cubits which is forty cubits lest this is a cave that is in the east of the courtyard and there is yet another opposite on the western part of the courtyard. Alternatively, that which is in the western part of the courtyard, and there is yet another on the east of the courtyard.
+מצא אחד בסוף עשרים בודק ממנו ולהלן כ' אמה – for who will say that from the cemetery there would be this cave for perhaps it is another grave, and another courtyard of another person, and one also needs to make for the sake of all of the examinations mentioned above just like there is a grave there, similarly, there are others.
+שרגלים לדבר – that this field was made for graves and there were in it also other caves, and because of grounds for such a decision these Mishnayot are taught here.
+
+Mishnah 4
+
+כל ספק נגעים בתחלה טהור – such as the example of two [people] who came to a Kohen; on one of them was a bright white spot on the skin (eventually, one of the symptoms of leprosy) like the size of a bean, and on the other was a bright white spot on the skin like a Selah (a coin), and at the end of a week, on this one was like a Selah and that one was like a Selah and it was not known on which of them it spread, both of them are ritually pure, even though certainly one of them is ritually impure.
+משנזקק לטומאה ספיקו טמא – such as the example of two who came to a Kohen; on one of them was a bright white spot on the skin like the size of a bean and the other, [a bright white spot on the skin] like the size of a Selah, and at the end of a week, this one’s was like a Selah and more, and the other one’s was like a Selah and more. Both reduced to become the size of like a Selah. Even though one of them is definitely ritually pure, for already, the spreading of the leprous spot occurred, both of them are impure, because a decision had been made in favor of uncleanness until they return to the size of a bean.
+בשבעה דרכים בודקין את הזב – for if he saw, as a consequence of an accident, he is pure, for we expound upon זב מבשרו/”a discharge from his member/flesh” (Leviticus 15:2) and not on account of his accident.
+עד שלא נזקק לטומאה – that is when he sees a second affliction/attack, he becomes a complete Zav/a man suffering from gonorrhea defiling by lying and sitting, but a first affliction/attack defiles by accident ritual impurity until nightfall according to the law of someone who experienced a seminar emission which combines with the second [affliction/attack], even if it was by accident.
+במאכל – if he ate things that bring him towards a flux as for example, meat, oil, milk, and cheese, eggs and old wine.
+ובמשתה – with increase/excess of drinking.
+במשא – something heavy that he carried.
+במראה – he saw a woman even without [impure] fantasy.
+ובהרהור – even though he did not see [her], if one of these seven [things] happened to him before he saw the second affliction/attack, he does not become a Zav/gonorrhea, and a drop [of semen] does not defile through carrying.
+משנזקק לטומאה – that he saw a second attack/affliction not by accident, 
+we don’t examine him, but even if he saw a third [attack/affliction] by accident, he becomes a Zab/one afflicted with gonorrhea for a sacrifice.
+וספיקו ושבכת זרעו טמאים – uncertain on account of effusion of his semen, as for example if he saw effusion of semen first and a bit of gonorrhea that comes afterwards, it does not defile for the person who sees an emission does not defile with gonorrhea from the time of twenty-four astronomical hours. And until a decision has been not been made for uncleanness, the flux purifies the gonorrhea because it is an accident. But after a decision has been made for uncleanness, the flux purifies the gonorrhea which does not leave undecided/in doubt for on account of the flux comes the gonorrhea.
+שרגלים לדבר – for that attack/affliction is on account of an accident, because he has already become a Zav/gonorrhea.
+ר"נ פוטר שרגלים לדבר – for he did not die on account of a wound, since it was more lenient than what it was, and the Halakha is not according to Rabbi [Nehemiah].
+
+Mishnah 5
+
+נזיר היה שמואל – and the person who says: “Behold, I am like Samuel or like the son of Elkanah, or like the person who hewed Agag in pieces [in Gilgal]”– is a Nazirite according to the words of Rabbi Nehorai and such is the Halakha.
+אין מורא אלא של בשר ודם – so that the dominion and fear of man are not upon him.
\ No newline at end of file
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@@ -0,0 +1,564 @@
+Bartenura on Mishnah Nazir
+ברטנורא על משנה נזיר
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה נזיר
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כל כנויי נזירות.</b> דבר שאינו עיקרו של שם מקרי כינוי. כמו המכנה שם לחברו (ב״מ נח:):
+<b>האומר אהא.</b> לאו כינוי הוא, אלא יד מקרי, כמו בית יד שהכלי נאחז בו כך הנדר נתפס בלשון זה. ומתניתין חסורי מחסרא והכי קתני, כל כינויי נזירות כנזירות וכל ידות נזירות כנזירות, אלו הן ידות נזירות האומר אהא, אהא נוה. ואלו הן כנויי נזירות נזיק נזיח פזיח:
+<b>האומר אהא.</b> שראה נזיר עובר לפניו ואמר אהא, אע״פ שלא אמר אהא כזה, אם נתכוין להיות נזיר כמותו הרי זה נזיר, ואע״פ שלא הוציא בפיו כזה:
+<b>אהא נוה.</b> שהיה תופס בשערו ואמר אהא נוה, משמע אהיה נאה בגדול שער זה. ואם נתכוין לשם כך הרי זה נזיר ואע״פ שלא פירש, שאלו וכיוצא בהם ידות לנזירות הם והוו כנזירות:
+<b>נזיק נזיח פזיח.</b> לשונות של גוים הם שקורין כך לנזיר, ולשונם קרוב ללשון של ישראל. ומקרו כנויי נזירות:
+<b>הריני כזה.</b> ורומז לנזיר שכנגדו:
+<b>הריני מסלסל הריני מכלכל הרי עלי לשלח פרע.</b> וכלהו דוקא כשתופס בשערו ודעתו לנזירות:
+<b>מסלסל.</b> מחליק בשער:
+<b>מכלכל.</b> מגדל שער. ודוגמתו, משתכלכל העטרה [נדה נב:], משיגדל שער הערוה:
+<b>הרי עלי צפרים.</b> שתי תורים או שני בני יונה, והם קרבן נזיר שנטמא. וכגון שנזיר עובר לפניו:
+<b>רבי מאיר אומר נזיר.</b> הואיל ונזיר עובר לפניו וצפרים קרבן נזיר שנטמא הם, מוכיחין הדברים דהרי עלי צפרים לנזירות קאמר:
+<b>וחכמים אומרים אינו נזיר.</b> והלכה כחכמים, שאינו נזיר אבל מביא צפרים לשלם נדרו:  
+
+Mishnah 2
+
+<b>הריני נזיר מן החרצנים ומן הזגים וכו׳</b> אם הזכיר אחד מכל אלו, הרי זה נזיר כאילו אמר הריני נזיר סתם. ומשום דבעי למתנא סיפא דנזיר עולם ונזיר שמשון אין כל דקדוקי נזירות עליהם, תנא הכא כל דקדוקי נזירות עליו:
+<b>מה בין נזיר עולם וכו׳</b> מתניתין חסורי מחסרא והכי קתני, ואם נדר להיות נזיר עולם הרי זה נזיר עולם. ומה בין נזיר עולם לנזיר שמשון נזיר עולם הכביד שערו מיקל בתער מי״ב חדש לי״ב חדש דילפינן מאבשלוס שהיה נזיר עולם וכתיב ביה (שמואל ב י״ד:כ״ו) ויהי מקץ ימים לימים אשר יגלח כי כבד עליו וגלחו וכתיב התם (ויקרא כ״ה:כ״ט) ימים תהיה גאולתו:
+<b>ואם נטמא אינו מביא קרבן טומאה.</b> ואפילו לכתחלה מותר ליטמא דשמשון היה מטמא למתים והכי גמירי לה והאי דקתני אם נטמא דמשמע דיעבד אין לכתחלה לא משום דתנא רישא גבי נזיר עולם ואם נטמא תנא סיפא נמי גבי נזיר שמשון ואם נטמא:
+
+
+
+Mishnah 3
+
+<b>סתם נזירות שלשים יום.</b> דכתיב (במדבר ו׳:ה׳) קדוש יהיה. יהי״ה בגימטריא שלשים מכאן סמכו לומר שאין נזירות פחות מל׳ יום:
+<b>הריני נזיר אחת גדולה.</b> בין שאמר הריני נזיר נזירות אחת גדולה, בין שאמר הריני נזיר אחת קטנה, ובין שאמר הריני נזיר אחת מכאן ועד סוך העולם. נוהג נזירות שלשים יום. ומכאן ועד סוף העולם דקאמר הכי משמע ארוכה עלי זאת הנזירות כאילו היא מכאן ועד סוף העולם: ה״ג הריני נזיר ויום אחד הריני נזיר ושעה אחת הריני נזיר אחת ומחצה הרי זה נזיר שתים. וה״פ אמר הריני נזיר ויום אחד כיון שאמר הריני נזיר קבל עליו נזירות אחת וכי אמר תו ויום אחד הרי יש כאן נזירות אחרת, דאין נזירות פחות משלשים יום. וכן נמי כי אמר הריני נזיר ושעה אחת והריני נזיר אחת ומחצה, יש כאן שתי נזירות שא״א להיות נזיר שעה אחת או מחצה נזירות שלא יהיה נזיר ל׳ יום ומש״ה הרי זה נזיר שתים ומגלח לסוף ל׳ ונוהג נזירות אחרת: הריני נזיר ל׳ יום ושעה אחת, הרי זה נזיר ל׳ ואחד יום שאין נזירות לשעות. שנאמר (שם) ימי נזרו, והרי הוא כאילו אמר ל׳ ואחד יום ז׳. ולא אמרינן דשעה אחת דאמר הויא נזירות בפני עצמה, הואיל ויש לצרפה עם מנין שלשים שהזכיר תחלה:
+
+
+
+Mishnah 4
+
+<b>הריני נזיר כשער ראשי וכעפר הארץ וכו׳ ה״ז נזיר עולם.</b> ולא נזיר עולם ממש, דאילו נזיר עולם מגלח אחד לשנים עשר חודש וזה מגלח א׳ לל׳ יום. הואיל ותלה נזירותו בדברים חלוקים, הוי כאילו נדר במנין נזיריותיו כמנין שער ראשו ועפר הארץ, משא״כ בנזיר עולם שלא חלק נזיריות ש. לו אלא נעשה הכל נזירות אחת:
+<b>רבי אומר אין זה מגלח אחת לשלשים יום.</b> דכיון דאמר הריני נזיר, הכל נזירות אחת היא ואינו מגלח אלא לשנים עשר חדש כנזיר עולם. ואיזהו מגלח לשלשים יום, האומר הרי עלי נזירות כשער ראשי, דאז מוכיח דנזיריות מופסקות קבל עליו כמנין שער ראשו. ואין הלכה כרבי:
+
+
+
+Mishnah 5
+
+<b>אם אמר אחת גדולה נדרתי.</b> נזירות אחת קבלתי ונראית לי גדולה כמלא הבית, נזיר ל׳ יום:
+<b>ואם אמר סתם נדרתי.</b> ולא היה בלבי אלא כמו שידונו חכמים לשוני, הרי זה נזיר כל ימיו ומגלח כל י״ב חדש:
+
+
+
+Mishnah 6
+
+<b>הריני נזיר מכאן עד מקום פלוני.</b> והחזיק בדרך כדי ללכת לאותו מקום. אבל אם לא החזיק ללכת לאותו מקום, נעשה כאומר מכאן ועד סוף העולם והוי נזיר ל׳ יום, בין שהיה המקום קרוב בין שהיה רחוק ואפילו מהלך כמה שנים, שלא נתכוין אלא לנזירות אחת גדולה:
+
+
+
+Mishnah 7
+
+<b>מונה נזירות כמנין ימות השנה.</b> שס״ה נזירות כמנין ימות החמה:
+<b>אמר רבי יהודה מעשה היה כיון שהשלים מת.</b> ר׳ יהודה שמעיה לרבי דאפליג אתנא קמא ואמר שהאומר הריני נזיר כמנין ימות החמה הוי נזיר עולם. והביא מעשה להוכיח שאינו נזיר עולם, דמעשה היה וכיון שהשלים מת, ובנזיר עולם לא שייך השלמה, אלא ודאי מונה נזיריות. וכן הלכה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הריני נזיר מן הגרוגרות ומן הדבילה ב״ש אומרים נזיר: דסבירא להו לב״ש אין אדם מוציא דבריו לבטלה, וכי אמר הריני נזיר אדעתא דליהוי נזיר קאמר, וכי הדר אמר מן הגרוגרות ומן הדבילה, מיהדר הוא דבעי הדר ביה, ואפילו בתוך כדי דבור לא מצי הדר ביה, דסבירא להו הקדש בטעות שמיה הקדש ולא שייך ביה שאלה ולא חזרה, והוא הדין בנזיר דכתיב ביה (במדבר ו׳) קדוש יהיה, הלכך הוי נזיר.</b> וב״ה סברי הואיל ולא נדר כדרך הנודרים לא הוי נזיר, שאין נזירות מן הגרוגרות ומן הדבילה: אמר רבי יהודה אף כשאמרו בית שמאי לא אמרו אלא באומר הרי הן עלי קרבן. דלא נחלקו בית שמאי ובית הלל לענין נזירות דלא הוי נזיר. לא נחלקו אלא באומר בלבי היה שיהיו הגרוגרות עלי קרבן. ב״ש סברי דהוי נדור מן הגרוגרות, וב״ה סברי דלא הוי נדור:
+
+
+
+Mishnah 2
+
+<b>אמר אמרה פרה זו הריני נזירה אם עומדת אני.</b> מי שהיתה פרתו רבוצה ואינה רוצה לעמוד, ואמר, פרה זו סבורה שלא תעמוד ואומרת בלבה הריני נזירה אם עומדת אני, ואני אומר הריני נזיר ממנה אם לא תעמוד. וכן דלת נעולה שאינה יכולה להפתח, ואמר, סבורה דלת זו שלא אפתחנה ואומרת הריני נזירה אם נפתחת אני, ואני אומר הריני נזיר ממנה אם לא תפתח. ואח״כ עמדה פרה זו מאליה או שהעמידוה אחרים ולא העמידה הוא, וכן הדלת נפתחה מאליה או בא אחר ופתחה ולא פתחה הוא:
+<b>בית שמאי אומרים הרי זה נזיר.</b> דאזלי לטעמייהו דאמרי בנודר מן הגרוגרות ומן הדבילה שהוא נזיר אע״פ שאין נזירות מן הגרוגרות ומן הדבילה, הכי נמי אף ע״פ שאין נזירות מן הבהמה ומן הדלת הרי זה נזיר. ואע״פ שעמדה הבהמה ונפתחה הדלת לא היתה דעתו אלא שיעמידנה או יפתחנה הוא בעצמו:
+<b>וב״ה אומרים.</b> לדבריהם דב״ש. לדידן אפילו אם לא עמדה כלל לא הוי נזיר, מפני שנדר שלא כדרך הנודרים, שאין נזירות מן הבהמה ומן הדלת, אלא לדידכו דאמריתו שאין אדם מוציא דבריו לבטלה וכי אמר הריני נזיר אדעתא דלהוי נזיר קאמר, אודו לן מיהת היכא דעמדה מאיליה או אחרים העמידוה דלא הוי נזיר, שהרי הוא לא אמר אלא אם לא תעמוד והרי עמדה:
+<b>א״ר יהודה וכו׳</b> לא נחלקו ב״ש על ב״ה לענין נזירות דלא הוי נזיר. לא נחלקו אלא באומר בלבי היה שתהיה בהמה זו קרבן בשעה שאמרתי שאהיה נזיר ממנה אם לא תעמוד. דב״ש סברי הואיל ולא העמידה הוא הויא קרבן, וב״ה סברי הואיל ועמדה אינה קרבן:  
+
+Mishnah 3
+
+<b>מעשה באשה אחת וכו׳</b> מתניתין חסורי מחסרא והכי קתני, אם היה שכור ואמר הריני נזיר ממנו, אינו נזיר, שלא היה דעתו אלא לאסור אותו הכוס עליו בלבד, וכי היכי דלא לייתי ליה כוס אחרינא אמר הריני נזיר. ומעשה נמי באשה אחת שכורה וכו׳:
+
+
+
+Mishnah 4
+
+<b>הרי זה נזיר ואסור בכולם.</b> ובהא כ״ע מודו, מפני שהתנה על מה שכתוב בתורה וכל המתנה על מה שכתוב בתורה תנאו בטל:
+<b>אבל איני יודע שהנזיר אסור ביין הרי זה אסור.</b> דיין ותגלחת וטומאה האסורים בנזיר, הנוזר מאחד מהן נזיר בכולן:
+<b>ורבי שמעון מתיר.</b> דסבר אינו נזיר עד שיזור בכולן:
+<b>או מפני שאני קובר מתים הרי זה מותר.</b> דהוי נדרי אונסים, והוא אחד מארבעה נדרים שהתירו חכמים:
+<b>ורבי שמעון אוסר.</b> דסבר ארבעה נדרים שהתירו חכמים צריכים שאלה לחכם. ואין הלכה כר״ש בהני תרי בבי דמתניתין:
+
+
+
+Mishnah 5
+
+<b>הריני נזיר ועלי לגלח נזיר.</b> קיבל עליו נזירות, ועוד קיבל עליו להביא קרבנות על נזיר אחר, ובא חבירו גם הוא ואמר כן:
+<b>אם היו פקחים.</b> כל אחד פוטר את חבירו בקרבנותיו, ואע״פ שבשעה שנדר הראשון לגלח נזיר אכתי לא הוי השני נזיר:
+
+
+
+Mishnah 6
+
+<b>[זה מגלח נזיר שלם] וזה מגלח נזיר שלם דברי ר״מ.</b> ר״מ לטעמיה דסבר תפוס לשון ראשון, וכי אמר הרי עלי לגלח, תגלחת שלימה קאמר, וכי הדר קאמר חצי נזיר, לאו כל כמיניה למיהדר ביה אפילו תוך כדי דבור. ורבנן סברי נדר ופתחו עמו הוא, והוי כאומר חצי קרבנות של נזיר עלי, שאינו חייב אלא חצי קרבנות של נזיר. והלכה כחכמים:
+
+
+
+Mishnah 7
+
+<b>ונולד לו בן הרי זה נזיר.</b> דבלשון בני אדם לא מיקרי בן אלא זכר, ולא נקבה ולא טומטום ואנדרוגינוס. וולד מקרי אפילו נקבה וטומטום ואנדרוגינוס:
+
+
+
+Mishnah 8
+
+<b>הפילה אשתו.</b> ולא ידע אי בר קיימא הוא אי נפל הוא:
+<b>אינו נזיר.</b> ומתניתין ר׳ יהודה היא דאמר לא מחית איניש נפשיה אספיקא, וכי אמר כשיהיה לי ולד, על ולד ודאי קאמר:
+<b>רבי שמעון אומר יאמר אם היה בן קיימא וכו׳</b> ר׳ שמעון סבר ספק נזירות להחמיר, הלכך צריך להיות נזיר מספק, ומתנה ואומר אם בן קיימא הוא הריני נזיר חובה ואם לאו הריני נזיר נדבה, ומגלח ומביא קרבנותיו לסוף שלשים יום. ובלא תנאי לא היה יכול להביא קרבן מספק. ואין הלכה כר״ש:
+<b>חזרה וילדה הרי זה נזיר.</b> שהרי לא נהג נזירות מחמת הנפל, ועכשיו שילדה ולד של קיימא חלה נזירות. ולדברי ר״ש צריך לחזור ולהתנות, דשמא הראשון היה ולד של קיימא:
+
+
+
+Mishnah 9
+
+<b>הריני נזיר ונזיר לכשיהיה לי בן.</b> מי שקבל עליו נזירות סתם, ועוד קבל עליו נזירות אחרת כשיהיה לו בן:
+<b>משלים את שלו.</b> תחלה, ומגלח ומביא קרבן, ואח״כ מונה את של בנו:
+<b>הריני נזיר כשיהיה לי בן ונזיר.</b> שקיבל עליו תחלה נזירות בנו:
+<b>והתחיל מונה את שלו ואח״כ נולד לו בן.</b> קודם שישלמו שלשים יום:
+<b>מניח את שלו ומונה את של בנו.</b> דכיון שקיבל עליו נזירות בנו תחלה, מיד כשנולד לו בן צריך להניח את שלו ולמנות של בנו ואח״כ משלים את שלו:
+
+
+
+Mishnah 10
+
+<b>עד שבעים לא הפסיד כלום.</b> שכשהוא מפסיק נזירותו ומונה נזירות בנו ומגלח וחוזר ומשלים את שלו לתשלום נזירותו מן השבעים שמנה כבר עד המאה שנדר, הם ל׳ יום, נמצא בין תגלחת של נזירות בנו לתגלחת של תשלום נזירותו ל׳ יום ואינו מפסיד כלום. אבל אם מנה יותר משבעים יום קודם שהתחיל בנזירות בנו ובא להפסיק נזירותו כדי להתחיל נזירות בנו, כשיגלח על נזירות בנו ובא להשלים נזירותו עד מאה יום שנדר נמצאו פחות משלשים יום בין תגלחת של נזירות בנו לתגלחת של נזירותו, ואי אפשר להיות בין תגלחת לתגלחת פחות מל׳ יום, ונמצא מפסיד כל אותן הימים שמנה יותר מע׳:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>מי שאמר הריני נזיר מגלח יום שלשים ואחד.</b> דסתם נזירות שלשים יום:
+<b>ואם גלח יום שלשים יצא.</b> דמקצת היום ככולו:
+<b>הריני נזיר שלשים יום אם גלח יום ל׳ לא יצא.</b> דהואיל ופירש שלשים יום שלמים קאמר:
+
+
+
+Mishnah 2
+
+<b>ואם גלח יום ששים חסר א׳ יצא.</b> שיום ל׳ של נזירות ראשונה עולה לכאן ולכאן, וכיון שיום ל׳ של הראשונה נמנה גם מן הנזירות השניה נמצאו שלשים יום של נזירות שניה כלים בששים חסר א׳:
+
+
+
+Mishnah 3
+
+<b>נטמא יום שלשים סתר את הכל.</b> שהרי נטמא בתוך ימי הנזירות. ולא אמרינן דיום ל׳ עולה לכאן ולכאן דמקצת היום ככולו אלא כשגלח והביא קרבנותיו בו ביום:
+<b>ר״א אומר אינו סותר אלא שבעה.</b> דסבירא ליה אמרינן מקצת היום ככולו וכאילו נטמא לאחר מלאת, וטומאה דלאחר מלאת לר״א אינה סותרת אלא שבעה:
+<b>הריני נזיר שלשים יום נטמא יום ל׳ סתר את הכל.</b> בין לר״א בין לרבנן. דכיון דאמר הריני נזיר שלשים יום, הכל מודים דל׳ יום שלמים בעינן, ולא אמרינן בהא מקצת היום ככולו. ור״א דסבירא ליה שהנטמא ביום מלאת ממש סותר שלשים בלבד ואינו סותר הכל, יליף לה מקרא דכתיב (במדבר ו׳:י״ג) וזאת תורת הנזיר ביום מלאת, נטמא ביום מלאת תן לו תורת הנזיר, כלומר סתם נזירות שלשים יום, הכא שאמר הריני נזיר ל׳ יום ונטמא ביום ל׳ שהוא יום מלאת, לכי סתר כל השלשים, סתר את הכל ורבנן נמי דפליגי עליה דר״א ואמרי שהנטמא ביום מלאת סותר את הכל ואפילו מנה כמה ימים, הכא כי אמר הריני נזיר ל׳ יום ונטמא ביום מלאת לכי נמי סתר ל׳ סתר את הכל, הלכך בין לר״א בין לרבנן סתר את הכל. ובכל הא דאפליגו ר״א וחכמים הלכה כחכמים:
+
+
+
+Mishnah 4
+
+<b>הריני נזיר מאה יום נטמא יום מאה סתר את הכל.</b> רבנן לטעמייהו דאמרי נטמא יום מלאת כאילו נטמא בתוך זמנו וסותר את הכל:
+<b>ר״א אומר לא סתר אלא ל׳</b> דסבירא ליה נטמא ביום מלאת אינו סותר אלא שלשים:
+<b>נטמא יום מאה ואחד.</b> לרבנן סותר שלשים, דגזרו יום מאה ואחד שהוא יום תגלחת אטו יום מאה. ומ״מ לא החמירו עליו לעשותו כיום מאה שהוא יום מלאת שהוא סותר הכל, וגזרו שיסתור סתם נזירות שהוא שלשים יום בלבד:
+<b>ור״א אומר אינו סותר אלא שבעה.</b> ואזדא לטעמיה דאפילו ביום שלשים לא גזר באומר הריני נזיר סתם:
+
+
+
+Mishnah 5
+
+<b>ואינו מביא קרבן טומאה.</b> דכי כתיב קרבן טומאה, בנזיר טהור שנטמא הוא דכתיב. ומ״מ אם התרו בו חייב מלקות:
+<b>יצא ונכנס עולין לו מן המנין ומביא קרבן טומאה.</b> הא מתניתין מפרשא בגמרא הכי, יצא מבית הקברות והזה שלישי ושביעי וטבל וטהר מטומאתו והתחיל למנות ימי נזירותו, אע״פ שחזר ונכנס אח״כ לבית הקברות, עולין לו מן המנין אלו הימים שמנה אחר שטהר, הואיל והפסיקה טהרה בין הימים הראשונים שנזר והוא בבית הקברות ובין אלו הימים האחרונים. ואע״פ שחזר ונכנס לבית הקברות, טומאת בית הקברות אינה סותרת מנין הימים שנמנו בטהרה, שאין סותר בנזיר אלא י״ב טומאות האמורות בו. והאי דקאמר תו ומביא קרבן טומאה, ה״ק אם נטמא שוב באחת מן הטומאות שהנזיר מגלח, מביא קרבן טומאה וסותר:
+<b>רבי אליעזר אומר לא בו ביום.</b> כלומר אם בו ביום שטבל וטהר בו ביום נטמא באחת מן הטומאות שהנזיר מגלח, אינו סותר אותו היום, דכתיב והימים הראשונים יפלו, אין הטומאה סותרת עד שיהיו לו ב׳ ימים של נזירות מנויין. וה״ה בנזיר בעלמא שנטמא ביום ראשון של מנין נזירותו, שאין הטומאה סותרת אותו היום, אלא משלים עליו מנין ימי נזירותו. והלכה כרבי אליעזר:
+
+
+
+Mishnah 6
+
+<b>והשלים את נזירותו ואח״כ בא לארץ.</b> שאין נזירות נוהגת אלא בארץ, משום טומאת ארץ העמים. ומי שנדר נזירות בחוצה לארץ מחייבין אותו לעלות לארץ ישראל ולהיות נוהג שם נזירותו:
+<b>נזיר בתחלה.</b> צריך לנהוג בארץ ישראל כמנין הימים שנדר בנזירות, והימים שנהג בנזירות בחוצה לארץ כאילו לא נהג בהם נזירות כלל:
+<b>אמר רבי יהודה לא היתה נזירה אלא ארבע עשרה שנה.</b> רבי יהודה סבירא ליה כר״א דאמר לעיל בפרקין הנטמא ביום מלאת אינו סותר אלא שלשים יום, ומשום הכי קאמר דהילני המלכה שנטמאה בסוף ארבע עשרה שנה שהיה ביום מלאת לא סתרה הכל ולא הוצרכה למנות עוד שבע שנים אחרות אלא ל׳ יום בלבד. ולפי שלא היתה שנה שלימה לא מנאה בחשבון והרי הוא כאילו אמר לא היתה נזירה אלא י״ד שנה ושלשים יום:
+
+
+
+Mishnah 7
+
+<b>אלו מעידים שנדר שתים.</b> שתי נזיריות:
+<b>ואלו מעידים שנדר חמש.</b> באותה שעה שאתם אומרים שנדר שתים, אנו מעידים שנדר חמש נזירות. והוא אומר שלא נדר כלל:
+<b>בית שמאי אומרים נחלקה העדות.</b> הואיל ומכחישות זו את זו נתבטלו דבריהם ואין כאן עדות כלל:
+<b>ובית הלל אומרים יש בבלל חמש שתים.</b> ויהא נזיר שתים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>מי שאמר הריני נזיר.</b> כולם נזירים. והוא שהתפיס כל אחד מהן בתוך דברי חבירו בכדי שאלת שלום תלמיד לרב, שהוא כדי שיאמר שלום עליך רבי:
+<b>פי כפיו כו׳</b> והוא שיאמר פי כפיו מיין ושערי כשערו מלהגזז:
+<b>ושמע בעלה ואמר ואני אינו יכול להפר.</b> שכבר קיים נדרה כשאמר ואני. ואם אשה נדרה בנזיר ושמע אחר ואמר ואני, ואח״כ הפר לה בעלה. אינו מופר לזה שאמר ואני, שאין הבעל עוקר הנדר מעיקרו כמו החכם:
+
+
+
+Mishnah 2
+
+<b>הריני נזיר ואת ואמרה אמן מיפר את שלה.</b> ודוקא כי אמר לה בלשון שאלה, כלומר ואת מה תאמרי תיהוי נזירה כמוני אם לאו, אז יכול להפר. אבל אם אמר הריני נזיר ואת, בניחותא, וענתה אמן, אינו יכול להפר שהרי קיים לה:
+
+
+
+Mishnah 3
+
+<b>והיתה שותה יין ומיטמאה למתים.</b> ואחר כך הפר לה בעלה:
+<b>הרי זו סופגת את הארבעים.</b> על שעברה קודם הפרה:
+<b>תספוג מכת מרדות.</b> מדברי סופרים. ומכות מרדות האמורה. בכל מקום, כפי מראה עיני הדיין וכפי צורך השעה. ודוקא בעבירה שכבר נעשתה, אבל גבי מצות עשה כגון עשה סוכה ואינו עושה, טול לולב ואינו נוטל, מכין אותו עד שיעשה או עד שתצא נפשו:
+
+
+
+Mishnah 4
+
+<b>ואם שלה.</b> כגון שנתן לה אחר במתנה ע״מ שאין לבעלה רשות בהן. דנכסי מלוג ונכסי צאן ברזל כולן משועבדים לבעלה:
+<b>חטאת תמות.</b> ממתינין לה עד שתמות:
+<b>ונאכלין ליום אחד.</b> כשלמי נזיר שאין נאכלים אלא ליום ולילה:
+<b>ואין טעונין לחם.</b> שכל שלמי נזיר טעונים לחם, וזו הואיל והפר לה בעלה אין שלמים הללו טעונין לחם:
+<b>היו לה מעות סתומים.</b> שהפרישתן סתם לקרבנות נזיר, ולא פירשה אלו הם לחטאת ואלו הם לעולה ואלו הם לשלמים:
+<b>יפלו לנדבה.</b> לתיבות שבמקדש שמשליכים בהם שאר מעות נדבה וקונים מהן קרבנות שכולן עולות:
+<b>לא נהנין ולא מועלין.</b> לכתחילה אסור ליהנות בהן, ואם נהנה אינו חייב להביא קרבן מעילה האמור בכל מי שנהנה מן ההקדש:
+
+
+
+Mishnah 5
+
+<b>נזרק עליה אחד מן הדמים אינו יכול להפר.</b> דלאחר שנזרק הדם היא יכולה לשתות יין וליטמא למתים, ואין כאן יותר נדר של ענוי נפש: רבי עקיבא אומר אפילו נשחטה עליה אחת מכל הבהמות אינו יכול להפר. משום הפסד קדשים:
+<b>תגלחת טומאה יפר.</b> שצריכים לחזור ולמנות נזירות טהרה, ויכול לומר אי אפשי באשה מנוולת, כלומר מעונה ומנועה משתיית יין:
+<b>אף בתגלחת הטהרה יפר.</b> כדי שלא תצטרך להתנוול בגילוח, דגילוח באשה ניוול הוא. ותנא קמא סבר אין הגלוח ניוול שהרי יכולה לעשות פאה נכרית. ואין הלכה לא כרבי עקיבא ולא כרבי:
+
+
+
+Mishnah 6
+
+<b>האיש מדיר את בנו בנזיר.</b> כשהוא קטן עד שיביא ב׳ שערות אחר שיהיה בן י״ג שנה ויום אחד, וכל דין נזירות עליו ואביו מביא קרבנותיו, ואם נטמא מביא קרבן טומאה. והאי מדירו, שאומר לו תהא נזיר או הרי בני פלוני נזיר, והוא שלא ימחה לא הבן ולא הקרובים. ודבר זה הלכה מפי הקבלה:
+<b>כיצד גלח או שגלחוהו קרובים.</b> כיצד יעשה האב בקרבנות בזמן שגלח הבן ולא קבל הנזירות או שגלחוהו קרובים, או מיחה או שמיחוהו קרובים דבטל הנזירות. ודוקא כשמיחה הוא או מיחו הקרובים מיד. אבל אם התחיל לנהוג נזירות או שקיבל עליו הנזירות, תו לא מצי לממחי לא הוא ולא קרובים:
+
+
+
+Mishnah 7
+
+<b>האיש מגלח על נזירות אביו ואין האשה מגלחת על נזירות אביה.</b> ואפילו היא בת יורשת. ודבר זה הלכה מפי הקבלה:
+<b>אמר רבי יוסי הרי אלו יפלו לנדבה וכו׳</b> ואין הלכה כרבי יוסי. אלא בין שמת אביו ואמר הריני נזיר על מנת שאגלח על מעות אבא, בין שהיו הוא ואביו נזירים ומת אביו, מגלח על נזירות אביו. ואם היו בנים רבים וקדם אחד מהן וגילח על נזירות אביו, זכה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>בית שמאי אומרים הקדש טעות הקדש.</b> דילפינן מתמורה דהוי אפילו בטעות, דכתיב (ויקרא כ״ז:י׳) והיה הוא ותמורתו יהיה קודש, ודרשינן יהיה לרבות שוגג כמזיד:
+<b>ובית הלל אומרים אינו הקדש.</b> דלא גמרינן תחלת הקדש דבר שאינו בא מכח הקדש, מתמורה שהוא סוף הקדש שבא מכח דבר אחר שהיה הקדש:
+
+
+
+Mishnah 2
+
+<b>דינר זהב.</b> רישא אשמועינן במידי דקדוש קדושת הגוף, והכא אשמועינן במידי דקדוש קדושת דמים:
+
+
+
+Mishnah 3
+
+<b>מי שנדר בנזיר.</b> בלשון שהיה דומה לו שלא היה נזיר:
+<b>ונשאל לחכם ואסרו.</b> ואמר לו שיש בלשון זה לשון נזירות, והוא לא נזהר מלשתות יין:
+<b>מונה משעה שנדר.</b> ולא קנסינן ליה על שעבר ושתה יין, אע״ג דמספק איסור היה לו לפרוש עד שישאל לחכם:
+<b>נשאל לחכם והתירו.</b> שאמר לו שאין בלשון זה לשון נזירות:
+<b>תצא ותרעה בעדר.</b> דהפרשה בטעות הואי ותצא לחולין. ובהא מודו ב״ש, דכיון דאינו נזיר, כי קאמר לקרבנות נזירותו, ולא מידי קאמר, כאדם שאינו חייב חטאת ואמר הרי זו לחטאתי:
+<b>אי אתם מודים בזה שהוא הקדש טעות.</b> ומאי שנא מריש פרקין דאמריתו הקדש בטעות הוי הקדש:
+<b>אמרו להם בית שמאי.</b> לא חשו להשיבם עיקר טעמם, אלא לדבריהם קאמרי להו מתשיעי ואחד עשר דקדשו בטעות דמרבינן ליה מן וכל מעשר בקר וצאן (ויקרא כ״ז:ל״ב):
+<b>אמרו להם ב״ה לא השבט קידשו.</b> בתמיה. כלומר גזרת הכתוב היא דתשיעי ואחד עשר הסמוכים לעשירי השבט מקדשן אם קרא להם עשירי, ולא ילפינן מיניה בעלמא דהקדש בטעות הוי הקדש, דאילו הוי טעמא משום הקדש בטעות א״כ אפילו שמיני ושנים עשר נמי, אלא הכתוב שקדש עשירי כו׳, וגזירת הכתוב היא ולא ילפינן מינה:
+
+
+
+Mishnah 4
+
+<b>מי שנדר בנזיר.</b> ובשעה שנדר היו לו בהמות ואדעתא דהכי נדר שיקריב קרבנותיו מאותם בהמות. והלך ומצאן שנגנבו ומחמת זה מתחרט על שנדר בנזיר:
+<b>אם עד שלא נגנבו בהמותיו נדר הרי זה נזיר.</b> ולא יתיר לו החכם בפתח זה, דנולד הוי ואין פותחין בנולד:
+<b>ואם לאחר שנגנבו נדר.</b> ואמר אילו הייתי יודע שנגנבו לא הייתי נודר, הרי זה פתח ויתירנו החכם: וזו טעות טעה נחום המדי שכשעלו נזירים מן הגולה ומצאו בהמ״ק חרב. והם נדרו קודם שחרב הבית, והתיר להן, ואמרו לו חכמים דנולד הוא ואין פותחין בנולד. והלכה כחכמים:
+
+
+
+Mishnah 5
+
+<b>הריני נזיר שזה איש פלוני.</b> אם זה ההולך לנגדי הוא איש פלוני הריני נזיר, והשני אומר אם אין זה איש פלוני הריני נזיר:
+<b>כולם נזירים.</b> ואפילו אותם שלא נתקיימו דבריהם. דכי היכי דהקדש בטעות הוי הקדש, הכי נמי נזירות בטעות הויא נזירות:
+<b>ר״ט אומר אין אחד מהם נזיר.</b> דסבר ר״ט אין נזירות אלא להפלאה, כלומר שיהא ברור וידוע לו בשעת נדרו שיהא נזיר, וכל הני לא היה ידוע לו בשעת נדרו שיהיה כדבריו. ואין הלכה כר״ט:
+
+
+
+Mishnah 6
+
+<b>הרתיע לאחוריו.</b> זה שבא כנגדן חזר לאחוריו ולא נודע מי הוא:
+<b>אינו נזיר.</b> אין אחד מהם נזיר, דלא מחית אינש נפשיה אספיקא ודעתו היה בשעת הנדר שאם לא יבא הדבר לידי בירור שלא יהיה בדבריו כלום:
+<b>ר׳ שמעון אומר כו׳</b> רבי שמעון לטעמיה דאמר ספק נזירות להחמיר. ומה תקנתן שהרי אי אפשר להביא קרבן מספק, אלא צריכים להתנות כל אחד ולומר אם אינו כדבריו שיהא נזיר נדבה. ואין הלכה כרבי שמעון:
+
+
+
+Mishnah 7
+
+<b>ראה את הכוי.</b> ששה בני אדם שראו את הכוי, ואמר אחד מהן הריני נזיר אם זה חיה, ואמר השני הריני נזיר אם אינו חיה, ואמר השלישי הריני נזיר אם הוא בהמה, ואמר הרביעי הריני נזיר אם אינו בהמה, ואמר החמישי הריני נזיר אם הוא חיה ובהמה, ואמר הששי הריני נזיר אם אינו לא חיה ולא בהמה, ואתו ג׳ אחריני מעלמא ואמר חד מינייהו לאילו הששה הריני נזיר אם אחד מכם נזיר, ואמר השני הריני נזיר אם אין אחד מכם נזיר, ואמר השלישי הריני נזיר אם כולכם נזירים, כולן נזירים. הששה הראשונים והשלשה האחרונים. לב״ש הוו נזירים ודאי, דנזירות בטעות הוי נזירות, ובין אותו שנתקיימו דבריו ובין אותו שלא נתקיימו דבריו הוי נזיר. ולבית הלל הוי נזירות ספק, מפני שהכוי ספק בהמה ספק חיה ספק בריה בפני עצמה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שלשה מינין אסורין בנזיר, הטומאה.</b> דכתיב (במדבר ו׳:ו׳) על כל נפשות מת לא יבא:
+<b>התגלחת.</b> דכתיב (שם) תער לא יעבור על ראשו:
+<b>והיוצא מן הגפן.</b> דכתיב (שם) וענבים לחים ויבשים לא יאכל:
+<b>כל היוצא מן הגפן.</b> כגון ענבים לחים ויבשים חרצנים וזגים מצטרפין לכזית ללקות עליהן:
+<b>ואינו חייב עד שיאכל מן הענבים כזית.</b> וה״ה לשיעור שתיה בכזית. דכיון דכתיב וענבים לחים ויבשים לא יאכל, גמרינן מינה מה אכילה בכזית אף שתיה בכזית:
+<b>משנה ראשונה עד שישתה רביעית יין.</b> אבל משנה ראשונה איפכא שמעינן לה, דגמרינן אכילה משתייה, ושיעור שתייה בנזיר רביעית, דגמרינן שכר שכר ממקדש, ומה שיעור איסור שתייה ברביעית, אף שיעור איסור אכילה ברביעית:
+<b>אפילו שרה פתו ביין ויש בה כדי לצרף כזית חייב.</b> דס״ל לר׳ עקיבא שיעור איסורי נזיר בין באכילה בין בשתיה בכזית, והיתר מצטרך לאיסור להשלים לכשיעור. ואין הלכה כר״ע:
+
+
+
+Mishnah 2
+
+<b>עד שיאכל שני חרצנים וזגן.</b> דכתיב (במדבר ו׳:ד׳) מחרצנים ועד זג, ומיעוט חרצנים שנים ויש להם זג אחד. ואין הלכה כרבי אלעזר בן עזריה, אלא האוכל מן החרצן והזג אינו לוקה עד שיאכל מהן כזית:
+<b>רבי יוסי אומר שלא תטעה.</b> רבי יוסי היה נותן סימן שלא תטעה:
+<b>זוג של בהמה.</b> שהחיצון קרוי זוג:
+
+
+
+Mishnah 3
+
+<b>סתם נזירות שלשים יום.</b> אע״ג דתני לה לעיל, משום דבעי למיתני סיפא גילח או שגלחוהו ליסטים סותר שלשים יום, הדר תנא ליה הכא:
+<b>סותר שלשים יום.</b> כלומר סותר עד שיהיה לו גידול שער של שלשים יום כשהוא מגלח תגלחת של מצוה:
+<b>או שספסף כל שהוא.</b> שעקר והשיר אפילו שער אחד, חייב, דכתיב (במדבר ו׳:ה׳) תער לא יעבור, לרבות כל המעבירין:
+<b>חופף.</b> מחכך בידו:
+<b>ומפספס.</b> בצפרניו או בכלי, ובלבד שלא יתכוין להשיר, דדבר שאין מתכוין מותר:
+<b>אבל לא סורק.</b> במסרק דהוי פסיק רישיה ואסור. אע״ג דהמשיר אפילו שער א׳ לוקה, מ״מ אינו סותר ל׳ יום עד שיגלח רוב שערו בתער או במספרים בצד עיקרו של שער:
+<b>לא יחוף באדמה.</b> מין ממיני אדמה שהיא משרת השער דהא נמי הוי פסיק רישיה. והלכה כרבי ישמעאל:
+
+
+
+Mishnah 4
+
+<b>נזיר שהיה שותה יין כל היום.</b> ולא התרו בו אלא אחת:
+<b>אל תשתה אל תשתה.</b> שהתרו בו בין שתייה לשתייה:
+
+
+
+Mishnah 5
+
+<b>שהטומאה והתגלחת סותרים.</b> דכתיב בטומאה (שם), והימים הראשונים יפלו. ותגלחת סותרת שלשים דבעינן גדל פרע שער ראשו (שם) ואין גידול פרע פחות מל׳ יום:
+<b>שהיוצא מן הגפן לא הותר מכללו.</b> כגון לשתות יין מצוה, דאמרינן מיין ושכר יזיר (שם) לאסור יין מצוה כיין הרשות:
+<b>טומאה ותגלחת הותרו מכללן.</b> טומאה, למת מצוה, דכתיב (במדבר ו׳) לאביו ולאמו לא יטמא, לאביו הוא דאינו מיטמא אבל מיטמא למת מצוה. ותגלחת, לנזיר מצורע, דאתי עשה דוגלח את כל שערו (ויקרא י״ד) ודחי את לא תעשה דתער לא יעבור על ראשו (במדבר ו׳):
+
+
+
+Mishnah 6
+
+<b>מגלח בשביעי ומביא קרבן בשמיני.</b> כדכתיב (שם) וגלח ראשו ביום טהרתו ביום השביעי יגלחנו. וביום השמיני יביא שתי תורים וגו׳ וכבש לאשם:
+<b>מה בין זה למצורע.</b> דכתיב בפרשת מצורע בתגלחת שניה (ויקרא י״ד:ט׳) והיה ביום השביעי יגלח את כל שערו וכו׳. וביום השמיני יקח וכו׳. וקיי״ל במצורע דאם גלח בשמיני מביא קרבן בתשיעי:
+<b>אמר לו שזה טהרתו תלויה בימיו.</b> נזיר טהרתו תלויה בהזאת שלישי ושביעי וטבילה, הלכך כיון שטהר בשביעי אע״פ שלא גלח עד יום השמיני, מביא קרבנותיו בו ביום:
+<b>אבל מצורע טהרתו תלויה בתגלחתו.</b> כדכתיב (שם) ביום השביעי יגלח את כל שערו והדר כתיב ורחץ את בשרו במים, ואם טבל עד שלא גלח לא עלתה לו טבילה, הלכך אם גלח בח׳ אכתי צריך טבילה והערב שמש, הלכך אינו יכול להביא קרבנותיו עד תשיעי. והלכה כר״ע:
+
+
+
+Mishnah 7
+
+<b>שחט את השלמים ומגלח עליהם.</b> דכתיב בנזיר (במדבר ו׳) וגלח את ראשו פתח אהל מועד, ומפרשינן לקרא הכי, וגלח את ראשו על זבח שכתוב בו פתח אהל מועד, דהיינו שלמים דכתיב בהו (ויקרא ג׳) ושחטו פתח אהל מועד:
+<b>שחטאת קודמת בכל מקום.</b> לעולה ושלמים, ודין הוא שיגלח על הראשון. והלכה כרבי יהודה שמגלח על השלמים:
+
+
+
+Mishnah 8
+
+<b>ולא פירש.</b> אע״ג דכל הקרבנות צריך שיקראו להם הבעלים שם, הכא לא צריך, דמכי אמר אלו לנזירותי הוי כאילו קרא שם לכל אחד ואחד, דכבשה אינה ראויה אלא לחטאת, וכבש לעולה, ואיל לשלמים:
+<b>ומשלח תחת הדוד.</b> שמבשלים בו זבח השלמים:
+<b>היה מגלח במדינה.</b> בירושלים. ואע״ג דכתיב פתח אהל מועד, לאו דוקא, אלא ללמד שאינו מגלח עד שיהיה פתח אהל מועד פתוח:
+<b>לא היה משלח תחת הדוד.</b> דכתיב (במדבר ו׳:י״ח) ולקח את שער ראש נזרו ונתן על האש, מי שאינו מחוסר אלא לקיחה ונתינה, יצא זה שמחוסר לקיחה והבאה ונתינה תחת הדוד:
+<b>במה דברים אמורים.</b> שבמקדש נוטל שער ומשלח תחת הדוד, בתגלחת טהרה:
+<b>אבל בתגלחת טומאה.</b> אפילו גלח במקדש, אינו נוטל שער ומשלח תחת הדוד של אשם וחטאת העוף, דלא כתיב נתינת שער תחת הדוד אלא בנזיר טהור:
+<b>הכל משלחין.</b> טהור במקדש ובמדינה, וטמא במקדש. חוץ מטמא שגלח במדינה, מפני ששערו נקבר. ופסק ההלכה, שאין משלח תחת הדוד אלא נזיר טהור שגלח פתח אהל מועד שנעשה כמצותו. ואם שילח תחת הדוד של חטאת, יצא. לא נאמר אשר תחת זבח השלמים, אלא למצוה:
+
+
+
+Mishnah 9
+
+<b>ואחר כר הותר הנזיר לשתות יין.</b> דכתיב (במדבר ו׳:כ׳) ואחר ישתה הנזיר יין, אחר המעשים כולם:
+<b>ר״ש אומר כו׳</b> כתיב הכא ואחר ישתה הנזיר יין, וכתיב התם (שם) אחר התגלחו את נזרו, מה להלן אחר מעשה יחידי, אף כאן אחר מעשה יחידי, הא למדת שכיון שנזרק עליו אחד מן הדמים מותר לשתות יין ולהטמא למתים. וכן הלכה:
+
+
+
+Mishnah 10
+
+<b>ונמצא פסול.</b> כגון שנשפך דמו, או יצא או נטמא:
+<b>תגלחתו פסולה.</b> הואיל ונפסל הזבח שגלח עליו, הוה ליה כגלחוהו לסטים דאמרינן לעיל לרבי אליעזר סותר שבעה ימים ולרבנן סותר שלשים יום:
+<b>וזבחיו לא עלו לו.</b> שאר הזבחים שהקריב אחר תגלחתו הפסולה, לא עלו לו, דכיון דצריך לסתור עד שיגדל שערו, הוי כאילו הקריבן קודם זמנם:
+<b>על החטאת שלא לשמה.</b> היינו על הזבח ונמצא פסול, דחטאת שלא לשמה פסולה. ואיידי דבעי למתני על העולה ועל השלמים פלוגתא דרבי שמעון ורבנן, תנא נמי על החטאת:
+<b>על העולה ועל השלמים שלא לשמן וכו׳ תגלחתו פסולה.</b> דהואיל ולא עלו לשם חובת שלמי נזיר ועולת נזיר, הוי ליה כמגלח על עולת נדבה ושלמי נדבה. ורבי שמעון סבר דאם גלח על עולת נדבה ושלמי נדבה יצא. ואין הלכה כרבי שמעון:
+<b>אם גלח על שלשתן.</b> אחר שהקריבו שלשתן:
+<b>ונמצא אחד מהן כשר.</b> והשאר פסולים:
+<b>תגלחתו בשרה.</b> לדברי הכל. דהא תנן ואם גלח על אחד משלשתן יצא:
+
+
+
+Mishnah 11
+
+<b>ר״א אומר סותר את הכל.</b> לא כל הימים קאמר, אלא סותר כל הקרבנות. ור״א לטעמיה דאמר שלא הותר הנזיר לשתות יין אלא אחר כל המעשים כולם, אחר הבאת כל הקרבנות, וכשנטמא קודם שהקריב כולם, הוי כאילו נטמא שחרית קודם שהקריב שום אחד מהם, והוי הקרבן שהקריב כאילו הביאו תוך מלאת:
+<b>וחכמים אומרים יביא שאר קרבנותיו ויטהר.</b> פירוש, לכשיטהר. ואותו הזבח שהביא בטהרה לא יחזור ויביאנו. רבנן לטעמייהו דאמרי אחר מעשה יחידי מותר לשתות יין ומותר לגלח. הלכך קודם שנטמא היה ראוי לתגלחת ולא יסתור אותו זבח, אבל שאר הזבחים שהקריב משנטמא, ודאי סותר, דקרא קפיד שיהו קרבנות נזיר כולן בטהרה:
+<b>מרים התרמודית.</b> מתרמוד היתה. והלכה כחכמים:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כהן גדול ונזיר אינן מיטמאין לקרוביהן.</b> כדכתיב בפרשת אמור ובפרשת נשא:
+<b>היו מהלכים בדרך.</b> לאו דוקא בכהן גדול פליגי, דהוא הדין בכהן הדיוט נמי פליגי, דחד טעמא הוא:
+
+
+
+Mishnah 2
+
+<b>על המת.</b> אע״פ שאינו שלם אלא שיש בו רוב בנין שהם ב׳ שוקים וירך אחד, או רוב מנין האברים שהם קכ״ה אברים, אפילו אין בהם רובע קב מטמא באהל, ונזיר מגלח עליו. ואם אין במת לא רוב מנין ולא רוב בנין, אין הנזיר מגלח על אהלו עד שיהא בעצמות חצי קב:
+<b>ועל כזית נצל.</b> מוהל היוצא מן המת כמין ליחה היוצאת מעיפוש הבשר:
+<b>מלא תרוד רקב.</b> מלא כף מעפר רקבון של מת. ואין הרקבון מטמא אלא כשנקבר המת ערום בארון של שיש וכיוצא בו שאין שם רקבון אחר אלא מגופו של מת, ונקבר המת כולו שלם שלא נחסר ממנו אבר:
+<b>תרוד.</b> כף גדולה שמחזקת מלא חפנים:
+<b>על השדרה.</b> אפילו אין בה בשר כלל:
+<b>וכן על עצם הגולגולת.</b> של הראש, אפילו אין בה בשר:
+<b>ועל אבר מן החי ועל אבר מן המת שיש עליהם בשר כראוי.</b> כל שאילו היה האבר מחובר באדם חי היה יכול להעלות ארוכה ע״י אותו בשר הוא נקרא כראוי. והוא פחות מכזית:
+<b>ועל חצי קב עצמות.</b> ואע״ג דרובע קב עצמות מטמא באהל, הלכה למשה מסיני שאין הנזיר מגלח אלא על חצי קב, וכן על חצי לוג דם. ואע״ג דרובע דם מטמא באהל, אין הנזיר מגלח אלא על חצי לוג:
+<b>ועל עצם כשעורה על מגעו ועל משאו.</b> אבל על אהלו לא, שאין עצם כשעורה מטמא באהל:
+<b>וסותר את הקודמים.</b> כדכתיב (במדבר ו׳:י״ב) והימים הראשונים יפלו:
+<b>עד שיטהר.</b> שיטבול ויעריב שמשו אחר שיזה שלישי ושביעי:
+
+
+
+Mishnah 3
+
+<b>אבל הסככות.</b> אילן שיש לו ענפים מובדלים זה מזה, ויש כזית מן המת תחת אחד מהן, ועבר הנזיר ואין ידוע אם עבר תחת הענף המאהיל על המת:
+<b>והפרעות.</b> אבנים או עצים בולטים מן הכותל וטומאה תחת אחד מהם:
+<b>ובית הפרס.</b> שדה שנחרש בה קבר עושה בית הפרס מאה אמה, שכך שיערו שהמחרישה מוליכה את העצם:
+<b>וארץ העמים.</b> שגזרו חכמים טומאה על ארץ העמים:
+<b>גולל.</b> כסוי הארון:
+<b>דופק.</b> הארון עצמו שהכסוי דופק עליו:
+<b>ורביעית דם.</b> אפילו על משאו ומגעו אין הנזיר מגלח:
+<b>ואהל ורובע עצמות.</b> אם האהיל על רובע קב של עצמות המת, אינו מגלח, עד שיאהיל על חצי קב. אבל על מגע ומשא של רובע עצמות, מגלח, ואפילו הם נמוקים ולא נשאר בהם עצם כשעורה שלם:
+<b>וכלים הנוגעים במת, שהם מטמאים כמת עצמו.</b> והנוגע בהם טמא טומאת שבעה:
+<b>וימי גמרו.</b> ימי חלוטו של מצורע:
+<b>וימי ספרו.</b> לאחר שנטהר מצרעתו, דכתיב (ויקרא י״ד:ח׳) וישב מחוץ לאהלו שבעת ימים:
+<b>על אלו אין הנזיר מגלח.</b> על כל הנך דמתניתין:
+<b>ומזה בשלישי ושביעי.</b> הא לא קאי אימי ספרו ואימי גמרו, דלא שייך בהו הזאה ג׳ וז׳:
+<b>ואינו סותר את הקודמין ומתחיל ומונה מיד.</b> כל אלה שאמרנו, אינן עולין לימי הנזירות ואין סותרין, אלא אחר שיזה ג׳ וז׳ ויטהר אם נטמא בטומאת מת, ואחר שישלים ימי גמרו וימי ספרו אם נצטרע, משלים נזירתו על מנין הימים שמנה קודם שנטמא, ואינו מביא קרבן טומאה:
+<b>באמת אמרו ימי הזב והזבה.</b> כל ימי טומאתם וימי ספירתם שבעה נקיים:
+<b>וימי הסגרו של מצורע.</b> שנאמר בו (שם ט״ז) והסגיר את הנגע שבעת ימים, עולין למנין ימי הנזירות, וא״צ לומר שאין סותרין את הקודמים:
+
+
+
+Mishnah 4
+
+<b>חייבין עליה על ביאת מקדש.</b> אם נטמא באותה טומאה ונכנס למקדש, או אכל קדשים קודם שטהר מטומאתו, חייבין עליה כרת אם היה מזיד, או קרבן עולה ויורד אם היה שוגג:
+<b>לא תהא זו קלה מן השרץ.</b> דחייבין עליה על ביאת מקדש, כדכתיב בויקרא {ח׳} או בנבלת שרץ טמא. ומילתא דר״מ ליתא, שהרי מגע ומשא של עצם כשעורה שהוא קל שאינו מטמא באהל, הנזיר מגלח עליה כדתנן במתניתין, ורביעית דם שהיא חמורה שמטמא באהל אין הנזיר מגלח עליה:
+<b>אין דנין כאן ק״ו.</b> שאין דנין ק״ו על דבר שהוא הלכה למשה מסיני, שעצם כשעורה אינו כתוב בתורה אלא הלכה היא, ואין דנין ק״ו מהלכה. והן הן דברי ר״א הן הן דברי ר׳ יהושע שאמר אלא כך אמרו הלכה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>שני נזירים שאמר להם אחד כו׳</b> והם שותקים, דאם הם מכחישין אינו נאמן, דעד אחד במקום שמכחישין אותו אינו נאמן. ומתניתין איירי כגון שזה העד לא היה עמהם, אלא אמר ראיתי מרחוק טומאה שנזרקה ביניכם, שאם היה העד אצלם במקומם הויא לה ספק טומאה ברה״ר, וספק טומאה בר״ה ספיקו טהור, דכל ספק טומאה מסוטה ילפינן לה דכתיב בה (במדבר ה׳:י״ג) ונסתרה והיא נטמאה, ואינן אלא היא והבועל, וספיקה טמא. וכל זמן שהם יותר משנים אפילו בתוך הבית ספיקו טהור, דהויא לה כספק טומאה ברה״ר, לכך צ״ל שלא היה העד בשעת ספק טומאה אצלם במקומם:
+<b>וסופרים ל׳ יום.</b> וכגון ששניהם נדרו נזירות ביחד ונדרו סתם נזירות. וה״ה אם נדרו שניהם ביחד ופירשו נזירותם לזמן קצוב, שלאחר שהביאו קרבן טומאה וקרבן טהרה חוזרים ומונים הזמן הקצוב לנזירותם, ומפרישין קרבן טהרה:
+<b>וקרבן טומאה ספק.</b> חטאת העוף הבא על הטומאה, ספק ואינה נאכלת:
+<b>אלא מביא חטאת עוף.</b> לספק טומאות נזירות. ואשם אינו מביא, כרבנן דאמרי לעיל הביא חטאתו ולא הביא אשמו מונה:
+<b>נמצא זה מביא קרבנותיו לחצאים.</b> אם נזיר טהור הוא. דעולה ראשונה היתה חובה ועתה הוא מקריב חטאת ושלמים:
+<b>אבל הודו חכמים לבן זומא.</b> ולא חששו על שמקריב קרבנותיו לחצאים. והלכה כבן זומא:
+
+
+
+Mishnah 2
+
+<b>נזיר שהיה טמא בספק ומוחלט בספק.</b> ספק אם נטמא במת וספק אם הוא מצורע מוחלט:
+<b>אוכל בקדשים אחר ששים יום.</b> אבל קודם לכן לא, דספק מצורע הוא ועד שיביא כפרתו אסור לאכול בקדשים. אבל משום ספק נזיר טמא לא מתסר לאכול בקדשים, דלא מקרי מחוסר כפרה שאסור לאכול בקדשים אלא מי שטומאה יוצאה עליו מגופו. כיצד, נזר שלשים יום. וביום הראשון אירע לו ספק טומאת מת וספק צרעת, מזה ושונה וטובל ונטהר מטומאת מת כאילו בא לגלח כדין נזיר טמא או כדין מצורע שנתרפא, ואינו יכול לגלח עד שלשים יום מיום שנזר, שמא נזיר טהור הוא ואסור לגלח עד מלאת ימי נזרו ועד שיביא קרבנותיו, ולאחר שלשים יום מגלח, ספק תגלחת מצורע ספק תגלחת טומאה של נזיר וספק תגלחת טהרה. ומביא שתי ציפורים כדין תגלחת חלוטו של מצורע, וחטאת העוף הבאה על הספק משום ספק נזיר טמא, ועולת בהמה משום ספק נזיר טהור. ואע״פ שאינו מביא שאר קרבנות של תגלחת טהרה, הא אמרינן אם גלח על אחת משלשתן יצא. ומתנה עליה שאם אינו נזיר טהור שתהא עולת נדבה. ודין מצורע מוחלט שצריך שני תגלחות, אחת לאחר גמר חלוטו כשנרפא מצרעתו, ואחת לאחר ימי ספרו לאחר שספר שבעה מן התגלחת הראשונה, כדכתיב (ויקרא י״ד:ט׳) והיה ביום השביעי יגלח את כל שערו, וזה שהוא ספק נזיר אינו יכול לגלח, הלכך צריך להמתין ל׳ יום של ספק נזירות טהרה ומגלח תגלחת של ספק ימי ספרו של מצורע וספק נזירות טהרה, ומביא עולת בהמה של ספק נזירות כדי לגלח על הקרבנות ומתנה עליה, ולמחרת יום תגלחתו מביא קרבן מצורע כדי להתירו בקדשים. ומביא חטאת עוף, שחטאת בהמה אינה באה על הספק. ואינו מביא אשם, שהאשם אינו מעכב מלאכול בקדשים. ונמצא שלאחר ס׳ יום אוכל בקדשים שאז מביא כפרתו על ספק חלוטו. ועדיין הוא אסור לשתות יין וליטמא למתים דשמא מוחלט היה, ותגלחת מצורע אינו עולה לא לתגלחת נזיר טהור ולא לתגלחת נזיר טמא, וטעון עוד שתי תגלחות, אחד לנזיר טמא ואחת לנזיר טהור, ואם מצורע מוחלט היה, כל מה שמנה לימי נזירתו אין עולין לו, שימי חלוטו וימי ספירו אין עולין לו, וצריך למנות עוד ל׳ יום ולאחר ל׳ יום מגלח ספק נזיר טמא ספק נזיר טהור, ומביא חטאת העוף בספק נזיר טמא. ועולת בהמה בספק נזיר טהור כדי לגלח על הקרבן, ומתנה עליה. ועדיין אסור לשתות יין וליטמא למתים, דשמא מצורע מוחלט היה, ולפיכך השתי תגלחות הראשונות לא עלו לו לשם נזירות, לא של טומאה ולא של טהרה, ושמא נזיר טמא היה ותגלחת השלישית תגלחת של טומאה היא, לפיכך צריך למנות עוד שלשים יום של נזירות טהרה, ומביא קרבן נזיר טהור, ומתנה, ואח״כ מותר לשתות יין ולהטמא למתים. וכן אם נדר נזירות שנה ואירע לו בראש שנתו ספק טומאת מת וספק צרעת, מונה שנה ומגלח תגלחת של ספק טומאה וספק טהרה וספק צרעת, ומונה שנה שניה ומגלח ומביא כפרתו ואוכל בקדשים, ומונה עוד ב׳ שנים קודם שישתה יין ויטמא למתים:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>הגוים אין להם נזירות.</b> אף על גב דגוים מקריבין נדרים ונדבות כישראל, אם נדר בנזיר אין עליו תורת נזירות ומותר לשתות יין וליטמא למתים, דכתיב בריש פרשת נזיר (במדבר ו׳) דבר אל בני ישראל, בני ישראל נודרים בנזיר ואין גוים נודרים בנזיר:
+<b>שהוא כופה את עבדו.</b> כופהו לשתות יין ולהטמא למתים בעל כרחו:
+<b>ואינו כופה את אשתו.</b> בעל כרחה. ובשאר נדרים שיש בהם עינוי נפש או בטול מלאכה, אין הרב צריך לכוף את העבד אלא הם בטלים מאליהם, דכתיב (שם ל׳) לאסור אסר על נפשו, מי שנפשו קנויה לו, יצא עבד שאין נפשו קנויה לו. וכן השבועות כולם שנשבע העבד בין שיש בהם עינוי נפש בין שאין בהם עינוי נפש, אין רבו צריך לכופו, שמאליהם בטלים, שהרי אין לו רשות לעצמו. אבל נדרים שאין בהם עינוי נפש ואין בהם ביטול מלאכה לרבו, חייב העבד לקיימם ואין רבו יכול לכופו עליהם לבטלם:
+<b>מיפר נדרי אשתו ואינו מיפר נדרי עבדו.</b> שאם נתרצה בנדר שנדרה אשתו אחר שהפר לה ורוצה שתקיימנו אינה חייבת לקיימו אחר שהפר לה פעם א׳. ואם כפה את עבדו לעבור על נדרו ורצה אח״כ בקיומו חייב העבד לקיימו:
+<b>הפר לעבדו יצא לחירות משלים נזירותו.</b> לאו דוקא הפר אלא אם כפה את עבדו לשתות יין ולהטמא למתים ואח״כ יצא העבד לחירות, חייב העבד להשלים נזירותו אחר שיצא לחירות. ורמב״ם פירש הפר לעבדו יצא לחירות, שהאומר לעבדו מופר לך, פקע זכות האדון ממנו ויצא העבד לחירות בשביל כן וצריך שישלים נזירותו. ולבי מהסס בפי׳ זה:
+<b>עבר מכנגד פניו.</b> שברח מרבו אחר שנדר בנזיר:
+<b>ר״מ אומר לא ישתה.</b> יין כדי שיצטער וישוב לרבו שיכפהו לעבור על נדרו ויהיה מותר לשתות יין:
+<b>ור׳ יוסי אומר ישתה.</b> שלא יחלה וימות. שהרי עתיד הוא לשוב לרבו שיבקש רבו אחריו ויחזירנו, ונמצא כאילו הוא ברשות רבו:
+
+
+
+Mishnah 2
+
+<b>נזיר שגלח.</b> שהביא קרבנותיו וגילח עליהן ואח״כ נודע לו שנטמא בימי נזירותו:
+<b>אם טומאה ידועה.</b> טומאה שאפשר שהיתה ידועה, כגון שאינה קבר התהום:
+<b>סותר.</b> וחוזר ומונה נזירות אחרת:
+<b>ואם טומאת התהום אינו סותר.</b> אם נודע לו שבמקום שעבר היתה טומאת התהום והיא טומאה שאין אחד מכירה אפילו בסוף העולם, אע״פ שודאי טמא היה אינו סותר, דהלכה היא כך בנזיר:
+<b>אם עד שלא גלח.</b> תגלחת טהרה, אע״פ שכבר הביא קרבנותיו. הואיל ונודע לו קודם הגילוח:
+<b>בין כך ובין כך.</b> בין טומאה ידועה בין טומאת התהום, סותר. דהא דגמירי דטומאת התהום אינה סותרת, היינו דוקא אחר גלוח של טהרה:
+<b>כיצד.</b> דין טומאת התהום:
+<b>ירד לטבול במערה.</b> שהיה טמא טומאת שרץ או טומאה אחרת כיוצא בה שאינה של מת, וירד לטבול מטומאתו, ונמצא כזית מן המת צף על פני המים ספק נטמא בו או לא נטמא, טמא. והא דקיימא לן ספק טומאה צפה על פני המים טהור, הני מילי בטומאת שרץ, אבל בטומאת מת, טמא. ואם נודע לו ספק זה אף אחר שגלח, טמא, דהיינו טומאה ידועה, הואיל והיתה במקום שאפשר שיראוה בני אדם. והאי דנקט ירד לטבול, רבותא קמ״ל, דאע״ג דהטובל מטומאה לטהרה נזהר מכל דבר המטמא, אפ״ה טמא:
+<b>נמצא משוקע בקרקע המערה.</b> במקום שטבל ובודאי נטמא. אם נודע לו אחר שגלח, טהור ואינו סותר, דהיינו טומאת התהום, שהיתה במקום שלא היתה ידועה לשום אדם:
+<b>ירד להקר טהור.</b> אע״פ שירד להקר ולהצטנן ולא ירד לטבול כדי שיהיה נזהר מטומאה, אפ״ה טהור אם לא היה טמא מת. אבל אם ירד ליטהר מטומאת מת וטבל במערה שהיה המת משוקע בה והשלים נזירותו, או טמא מת שטבל ואח״כ קבל עליו נזירות, טמא וסותר, שחזקת טמא טמא וחזקת טהור טהור:
+<b>שרגלים לדבר.</b> כלומר טעם ועיקר יש לדבר לומר דלא גמירי הלכתא לטומאת התהום שהיא טהורה בנזיר אלא כשהיה הנזיר בחזקת טהור ולא כשהיה בחזקת טמא:
+
+
+
+Mishnah 3
+
+<b>המוצא מת מתחלה.</b> שלא היה ידוע שהיה שם קבר. והיינו דאמרינן בגמרא המוצא ולא שהיה מצוי. ועוד דייקינן מלישנא דמתניתין מת ולא שהיה הרוג:
+<b>מושכב.</b> ולא שהיה יושב:
+<b>כדרכו.</b> ולא שהיה ראשו מונח בין ירכותיו. דכל הני חיישינן להו שמא גוים הם, שאין דרכן של ישראל לקבור מתיהן כך:
+<b>נוטלו ואת תפושתו.</b> מותר לפנותו משם ולקברו במקום אחר, וצריך שיטול מן העפר של הקבר עמו כדי תפישה, שהוא כל העפר תיחוח שתחתיו. וחופר בקרקע בתולה ג׳ אצבעות. דכתיב (בראשית מ״ז:ל׳) ונשאתני ממצרים וקברתני בקבורתם, שאין צריך לומר ממצרים, אלא הכי קאמר מעפר של מצרים טול עמי:
+<b>מצא שלשה אם יש בין זה לזה מד׳ אמות עד שמונה.</b> כלומר מקבר ראשון עד שלישי אין פחות מארבע אמות ולא יותר משמונה:
+<b>הרי זה שכונת קברות.</b> וניכר שלשם קבורה נתנום שם ואסור לפנותם. ואפילו מת אחד אם ניכר שלשם קבורה נתון שם אסור לפנותו. אלא שבאחד או בשנים אנו תולין שלא נקברו שם אלא לפי שעה והיה דעתם לפנותם. אבל בג׳ מוכח שזה מקום מיוחד לקברות. ואורך המערה דרכה להיות ששה ורחבה ארבעה ואלכסונה עודף שתי אמות דהיינו שמונה. להכי תנן מארבע עד שמונה. כמלוא מטה וקובריה לא גרסינן לה הכא:
+<b>ובודק הימנו ולהלן עשרים אמה.</b> שהמערה ארבע אמות על שש, והחצר שהמערות פתוחין לו מכאן ומכאן שש על שש, דהכי סבירא להו לרבנן בפרק המוכר פירות (בבא בתרא קב:), נמצא אורך שתי מערות וחצר שביניהן י״ח אמות. ולפי שפעמים בודק מערה אחת באלכסונה והאלכסון של מערה אחת עודף ב' אמות בקירוב, נמצאו כ' אמות, שמונה דמערה ראשונה באלכסונה, ושש דחצר שבין שתי המערות ושש דמערה שניה. דחד אלכסון אמרינן, תרי אלכסוני לא אמרינן, והיינו דקתני עשרים. ועוד צריך לבדוק מלמעלה ומלמטה כ' אמה, דהיינו ארבעים אמה, דשמא זו היא מערה שבמזרח החצר ויש עדיין אחרת כנגדה במערב החצר. אי נמי, זו היא שבמערב החצר ויש עדיין אחרת במזרח החצר:
+<b>מצא אחד בסוף עשרים בודק הימנו ולהלן כ׳ אמה.</b> דמי יימר דמבית הקברות הויא ההיא מערה, שמא קבר אחר הוא וחצר אחרת של אדם אחר וצריך לעשות גם לשם כל בדיקות דלעיל דכמו שיש שם קבר כמו כן יש אחרים:
+<b>שרגלים לדבר.</b> שזו השדה עשויה לקברים והיו בה גם מערות אחרות. ומשום רגלים לדבר תני כל הני משניות הכא:  
+
+Mishnah 4
+
+<b>כל ספק נגעים בתחלה טהור.</b> כגון שנים שבאו אצל כהן, בזה בהרת כגריס ובזה בהרת כסלע, ובסוף שבוע בזה כסלע ובזה כסלע, ואין ידוע באיזה מהן פשה, שניהן טהורין, ואע״ג דודאי א׳ מהן טמא:
+<b>משנזקק לטומאה ספיקו טמא.</b> כגון שנים שבאו אצל כהן, בזה בהרת כגריס ובזה כסלע, ובסוף שבוע בזה כסלע ועוד ובזה כסלע ועוד, חזרו להיות כסלע. אע״פ שהאחד מהם ודאי טהור שכבר הלך הפשיון, שניהם טמאים, כיון שנזקקו לטומאה. עד שיחזרו לכגריס:
+<b>בשבעה דרכים בודקין את הזב.</b> שאם ראה מחמת אונס, טהור, דדרשינן זב מבשרו, ולא מחמת אנסו:
+<b>עד שלא נזקק לטומאה.</b> דהיינו כשרואה ראיה שניה שבה נעשה זב גמור לטמא משכב ומושב. אבל ראיה ראשונה מטמאה באונס טומאת ערב כדין בעל קרי, ומצטרפת עם השניה אפילו היתה באונס:
+<b>במאכל.</b> אם אכל דברים המביאים לידי זיבה, כגון בשר שמן חלב וגבינה ביצים יין ישן:
+<b>ובמשתה.</b> ברבוי שתיה:
+<b>במשא.</b> כבד שנשא:
+<b>במראה.</b> ראה אשה אפילו לא הרהר:
+<b>ובהרהור.</b> אע״פ שלא ראה. אם אירע לו אחד מאלו השבעה קודם שראה ראיה שניה, אינו נעשה זב, והטפה אינה מטמאה במשא:
+<b>משנזקק לטומאה.</b> שראה ראיה שניה שלא באונס:
+<b>אין בודקין אותו.</b> ואף אם ראה שלישית באונס נעשה זב לקרבן:
+<b>וספיקו ושכבת זרעו טמאים.</b> ספיקו מחמת שכבת זרעו. כגון אם ראה שכבת זרע תחלה וטיפת זיבה הבאה אחר כך אינה מטמאה שהרואה קרי אינו מיטמא בזיבה מעת לעת. ועד שלא נזקק לטומאה הקרי מטהר את הזיבה משום דהוי אונס. ולאחר שנזקק לטומאה אין הקרי מטהר את הזיבה שאין תולין שמחמת הקרי באה הזיבה:
+<b>שרגלים לדבר.</b> שאין אותה ראיה מחמת אונס כיון שכבר נעשה זב:
+<b>ר״נ פוטר שרגלים לדבר.</b> שלא מחמת מכה מת, כיון שהקל ממה שהיה. ואין הלכה כרבי נחמיה:
+
+
+
+Mishnah 5
+
+<b>נזיר היה שמואל.</b> והאומר הריני כשמואל, או כבן אלקנה, או כמי ששיסף אגג בגלגל הוי נזיר לדברי ר׳ נהוראי. וכן הלכה:
+<b>אין מורא אלא של בשר ודם.</b> שלא תהא מרות ואימת אדם עליו:
\ No newline at end of file
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@@ -0,0 +1,567 @@
+Bartenura on Mishnah Nazir
+ברטנורא על משנה נזיר
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Nazir
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה נזיר
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כל כנויי נזירות.</b> דבר שאינו עיקרו של שם מקרי כינוי. כמו המכנה שם לחברו (ב״מ נח:):
+<b>האומר אהא.</b> לאו כינוי הוא, אלא יד מקרי, כמו בית יד שהכלי נאחז בו כך הנדר נתפס בלשון זה. ומתניתין חסורי מחסרא והכי קתני, כל כינויי נזירות כנזירות וכל ידות נזירות כנזירות, אלו הן ידות נזירות האומר אהא, אהא נוה. ואלו הן כנויי נזירות נזיק נזיח פזיח:
+<b>האומר אהא.</b> שראה נזיר עובר לפניו ואמר אהא, אע״פ שלא אמר אהא כזה, אם נתכוין להיות נזיר כמותו הרי זה נזיר, ואע״פ שלא הוציא בפיו כזה:
+<b>אהא נוה.</b> שהיה תופס בשערו ואמר אהא נוה, משמע אהיה נאה בגדול שער זה. ואם נתכוין לשם כך הרי זה נזיר ואע״פ שלא פירש, שאלו וכיוצא בהם ידות לנזירות הם והוו כנזירות:
+<b>נזיק נזיח פזיח.</b> לשונות של גוים הם שקורין כך לנזיר, ולשונם קרוב ללשון של ישראל. ומקרו כנויי נזירות:
+<b>הריני כזה.</b> ורומז לנזיר שכנגדו:
+<b>הריני מסלסל הריני מכלכל הרי עלי לשלח פרע.</b> וכלהו דוקא כשתופס בשערו ודעתו לנזירות:
+<b>מסלסל.</b> מחליק בשער:
+<b>מכלכל.</b> מגדל שער. ודוגמתו, משתכלכל העטרה [נדה נב:], משיגדל שער הערוה:
+<b>הרי עלי צפרים.</b> שתי תורים או שני בני יונה, והם קרבן נזיר שנטמא. וכגון שנזיר עובר לפניו:
+<b>רבי מאיר אומר נזיר.</b> הואיל ונזיר עובר לפניו וצפרים קרבן נזיר שנטמא הם, מוכיחין הדברים דהרי עלי צפרים לנזירות קאמר:
+<b>וחכמים אומרים אינו נזיר.</b> והלכה כחכמים, שאינו נזיר אבל מביא צפרים לשלם נדרו:  
+
+Mishnah 2
+
+<b>הריני נזיר מן החרצנים ומן הזגים וכו׳</b> אם הזכיר אחד מכל אלו, הרי זה נזיר כאילו אמר הריני נזיר סתם. ומשום דבעי למתנא סיפא דנזיר עולם ונזיר שמשון אין כל דקדוקי נזירות עליהם, תנא הכא כל דקדוקי נזירות עליו:
+<b>מה בין נזיר עולם וכו׳</b> מתניתין חסורי מחסרא והכי קתני, ואם נדר להיות נזיר עולם הרי זה נזיר עולם. ומה בין נזיר עולם לנזיר שמשון נזיר עולם הכביד שערו מיקל בתער מי״ב חדש לי״ב חדש דילפינן מאבשלוס שהיה נזיר עולם וכתיב ביה (שמואל ב י״ד:כ״ו) ויהי מקץ ימים לימים אשר יגלח כי כבד עליו וגלחו וכתיב התם (ויקרא כ״ה:כ״ט) ימים תהיה גאולתו:
+<b>ואם נטמא אינו מביא קרבן טומאה.</b> ואפילו לכתחלה מותר ליטמא דשמשון היה מטמא למתים והכי גמירי לה והאי דקתני אם נטמא דמשמע דיעבד אין לכתחלה לא משום דתנא רישא גבי נזיר עולם ואם נטמא תנא סיפא נמי גבי נזיר שמשון ואם נטמא:
+
+
+
+Mishnah 3
+
+<b>סתם נזירות שלשים יום.</b> דכתיב (במדבר ו׳:ה׳) קדוש יהיה. יהי״ה בגימטריא שלשים מכאן סמכו לומר שאין נזירות פחות מל׳ יום:
+<b>הריני נזיר אחת גדולה.</b> בין שאמר הריני נזיר נזירות אחת גדולה, בין שאמר הריני נזיר אחת קטנה, ובין שאמר הריני נזיר אחת מכאן ועד סוך העולם. נוהג נזירות שלשים יום. ומכאן ועד סוף העולם דקאמר הכי משמע ארוכה עלי זאת הנזירות כאילו היא מכאן ועד סוף העולם: ה״ג הריני נזיר ויום אחד הריני נזיר ושעה אחת הריני נזיר אחת ומחצה הרי זה נזיר שתים. וה״פ אמר הריני נזיר ויום אחד כיון שאמר הריני נזיר קבל עליו נזירות אחת וכי אמר תו ויום אחד הרי יש כאן נזירות אחרת, דאין נזירות פחות משלשים יום. וכן נמי כי אמר הריני נזיר ושעה אחת והריני נזיר אחת ומחצה, יש כאן שתי נזירות שא״א להיות נזיר שעה אחת או מחצה נזירות שלא יהיה נזיר ל׳ יום ומש״ה הרי זה נזיר שתים ומגלח לסוף ל׳ ונוהג נזירות אחרת: הריני נזיר ל׳ יום ושעה אחת, הרי זה נזיר ל׳ ואחד יום שאין נזירות לשעות. שנאמר (שם) ימי נזרו, והרי הוא כאילו אמר ל׳ ואחד יום ז׳. ולא אמרינן דשעה אחת דאמר הויא נזירות בפני עצמה, הואיל ויש לצרפה עם מנין שלשים שהזכיר תחלה:
+
+
+
+Mishnah 4
+
+<b>הריני נזיר כשער ראשי וכעפר הארץ וכו׳ ה״ז נזיר עולם.</b> ולא נזיר עולם ממש, דאילו נזיר עולם מגלח אחד לשנים עשר חודש וזה מגלח א׳ לל׳ יום. הואיל ותלה נזירותו בדברים חלוקים, הוי כאילו נדר במנין נזיריותיו כמנין שער ראשו ועפר הארץ, משא״כ בנזיר עולם שלא חלק נזיריות ש. לו אלא נעשה הכל נזירות אחת:
+<b>רבי אומר אין זה מגלח אחת לשלשים יום.</b> דכיון דאמר הריני נזיר, הכל נזירות אחת היא ואינו מגלח אלא לשנים עשר חדש כנזיר עולם. ואיזהו מגלח לשלשים יום, האומר הרי עלי נזירות כשער ראשי, דאז מוכיח דנזיריות מופסקות קבל עליו כמנין שער ראשו. ואין הלכה כרבי:
+
+
+
+Mishnah 5
+
+<b>אם אמר אחת גדולה נדרתי.</b> נזירות אחת קבלתי ונראית לי גדולה כמלא הבית, נזיר ל׳ יום:
+<b>ואם אמר סתם נדרתי.</b> ולא היה בלבי אלא כמו שידונו חכמים לשוני, הרי זה נזיר כל ימיו ומגלח כל י״ב חדש:
+
+
+
+Mishnah 6
+
+<b>הריני נזיר מכאן עד מקום פלוני.</b> והחזיק בדרך כדי ללכת לאותו מקום. אבל אם לא החזיק ללכת לאותו מקום, נעשה כאומר מכאן ועד סוף העולם והוי נזיר ל׳ יום, בין שהיה המקום קרוב בין שהיה רחוק ואפילו מהלך כמה שנים, שלא נתכוין אלא לנזירות אחת גדולה:
+
+
+
+Mishnah 7
+
+<b>מונה נזירות כמנין ימות השנה.</b> שס״ה נזירות כמנין ימות החמה:
+<b>אמר רבי יהודה מעשה היה כיון שהשלים מת.</b> ר׳ יהודה שמעיה לרבי דאפליג אתנא קמא ואמר שהאומר הריני נזיר כמנין ימות החמה הוי נזיר עולם. והביא מעשה להוכיח שאינו נזיר עולם, דמעשה היה וכיון שהשלים מת, ובנזיר עולם לא שייך השלמה, אלא ודאי מונה נזיריות. וכן הלכה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הריני נזיר מן הגרוגרות ומן הדבילה ב״ש אומרים נזיר: דסבירא להו לב״ש אין אדם מוציא דבריו לבטלה, וכי אמר הריני נזיר אדעתא דליהוי נזיר קאמר, וכי הדר אמר מן הגרוגרות ומן הדבילה, מיהדר הוא דבעי הדר ביה, ואפילו בתוך כדי דבור לא מצי הדר ביה, דסבירא להו הקדש בטעות שמיה הקדש ולא שייך ביה שאלה ולא חזרה, והוא הדין בנזיר דכתיב ביה (במדבר ו׳) קדוש יהיה, הלכך הוי נזיר.</b> וב״ה סברי הואיל ולא נדר כדרך הנודרים לא הוי נזיר, שאין נזירות מן הגרוגרות ומן הדבילה: אמר רבי יהודה אף כשאמרו בית שמאי לא אמרו אלא באומר הרי הן עלי קרבן. דלא נחלקו בית שמאי ובית הלל לענין נזירות דלא הוי נזיר. לא נחלקו אלא באומר בלבי היה שיהיו הגרוגרות עלי קרבן. ב״ש סברי דהוי נדור מן הגרוגרות, וב״ה סברי דלא הוי נדור:
+
+
+
+Mishnah 2
+
+<b>אמר אמרה פרה זו הריני נזירה אם עומדת אני.</b> מי שהיתה פרתו רבוצה ואינה רוצה לעמוד, ואמר, פרה זו סבורה שלא תעמוד ואומרת בלבה הריני נזירה אם עומדת אני, ואני אומר הריני נזיר ממנה אם לא תעמוד. וכן דלת נעולה שאינה יכולה להפתח, ואמר, סבורה דלת זו שלא אפתחנה ואומרת הריני נזירה אם נפתחת אני, ואני אומר הריני נזיר ממנה אם לא תפתח. ואח״כ עמדה פרה זו מאליה או שהעמידוה אחרים ולא העמידה הוא, וכן הדלת נפתחה מאליה או בא אחר ופתחה ולא פתחה הוא:
+<b>בית שמאי אומרים הרי זה נזיר.</b> דאזלי לטעמייהו דאמרי בנודר מן הגרוגרות ומן הדבילה שהוא נזיר אע״פ שאין נזירות מן הגרוגרות ומן הדבילה, הכי נמי אף ע״פ שאין נזירות מן הבהמה ומן הדלת הרי זה נזיר. ואע״פ שעמדה הבהמה ונפתחה הדלת לא היתה דעתו אלא שיעמידנה או יפתחנה הוא בעצמו:
+<b>וב״ה אומרים.</b> לדבריהם דב״ש. לדידן אפילו אם לא עמדה כלל לא הוי נזיר, מפני שנדר שלא כדרך הנודרים, שאין נזירות מן הבהמה ומן הדלת, אלא לדידכו דאמריתו שאין אדם מוציא דבריו לבטלה וכי אמר הריני נזיר אדעתא דלהוי נזיר קאמר, אודו לן מיהת היכא דעמדה מאיליה או אחרים העמידוה דלא הוי נזיר, שהרי הוא לא אמר אלא אם לא תעמוד והרי עמדה:
+<b>א״ר יהודה וכו׳</b> לא נחלקו ב״ש על ב״ה לענין נזירות דלא הוי נזיר. לא נחלקו אלא באומר בלבי היה שתהיה בהמה זו קרבן בשעה שאמרתי שאהיה נזיר ממנה אם לא תעמוד. דב״ש סברי הואיל ולא העמידה הוא הויא קרבן, וב״ה סברי הואיל ועמדה אינה קרבן:  
+
+Mishnah 3
+
+<b>מעשה באשה אחת וכו׳</b> מתניתין חסורי מחסרא והכי קתני, אם היה שכור ואמר הריני נזיר ממנו, אינו נזיר, שלא היה דעתו אלא לאסור אותו הכוס עליו בלבד, וכי היכי דלא לייתי ליה כוס אחרינא אמר הריני נזיר. ומעשה נמי באשה אחת שכורה וכו׳:
+
+
+
+Mishnah 4
+
+<b>הרי זה נזיר ואסור בכולם.</b> ובהא כ״ע מודו, מפני שהתנה על מה שכתוב בתורה וכל המתנה על מה שכתוב בתורה תנאו בטל:
+<b>אבל איני יודע שהנזיר אסור ביין הרי זה אסור.</b> דיין ותגלחת וטומאה האסורים בנזיר, הנוזר מאחד מהן נזיר בכולן:
+<b>ורבי שמעון מתיר.</b> דסבר אינו נזיר עד שיזור בכולן:
+<b>או מפני שאני קובר מתים הרי זה מותר.</b> דהוי נדרי אונסים, והוא אחד מארבעה נדרים שהתירו חכמים:
+<b>ורבי שמעון אוסר.</b> דסבר ארבעה נדרים שהתירו חכמים צריכים שאלה לחכם. ואין הלכה כר״ש בהני תרי בבי דמתניתין:
+
+
+
+Mishnah 5
+
+<b>הריני נזיר ועלי לגלח נזיר.</b> קיבל עליו נזירות, ועוד קיבל עליו להביא קרבנות על נזיר אחר, ובא חבירו גם הוא ואמר כן:
+<b>אם היו פקחים.</b> כל אחד פוטר את חבירו בקרבנותיו, ואע״פ שבשעה שנדר הראשון לגלח נזיר אכתי לא הוי השני נזיר:
+
+
+
+Mishnah 6
+
+<b>[זה מגלח נזיר שלם] וזה מגלח נזיר שלם דברי ר״מ.</b> ר״מ לטעמיה דסבר תפוס לשון ראשון, וכי אמר הרי עלי לגלח, תגלחת שלימה קאמר, וכי הדר קאמר חצי נזיר, לאו כל כמיניה למיהדר ביה אפילו תוך כדי דבור. ורבנן סברי נדר ופתחו עמו הוא, והוי כאומר חצי קרבנות של נזיר עלי, שאינו חייב אלא חצי קרבנות של נזיר. והלכה כחכמים:
+
+
+
+Mishnah 7
+
+<b>ונולד לו בן הרי זה נזיר.</b> דבלשון בני אדם לא מיקרי בן אלא זכר, ולא נקבה ולא טומטום ואנדרוגינוס. וולד מקרי אפילו נקבה וטומטום ואנדרוגינוס:
+
+
+
+Mishnah 8
+
+<b>הפילה אשתו.</b> ולא ידע אי בר קיימא הוא אי נפל הוא:
+<b>אינו נזיר.</b> ומתניתין ר׳ יהודה היא דאמר לא מחית איניש נפשיה אספיקא, וכי אמר כשיהיה לי ולד, על ולד ודאי קאמר:
+<b>רבי שמעון אומר יאמר אם היה בן קיימא וכו׳</b> ר׳ שמעון סבר ספק נזירות להחמיר, הלכך צריך להיות נזיר מספק, ומתנה ואומר אם בן קיימא הוא הריני נזיר חובה ואם לאו הריני נזיר נדבה, ומגלח ומביא קרבנותיו לסוף שלשים יום. ובלא תנאי לא היה יכול להביא קרבן מספק. ואין הלכה כר״ש:
+<b>חזרה וילדה הרי זה נזיר.</b> שהרי לא נהג נזירות מחמת הנפל, ועכשיו שילדה ולד של קיימא חלה נזירות. ולדברי ר״ש צריך לחזור ולהתנות, דשמא הראשון היה ולד של קיימא:
+
+
+
+Mishnah 9
+
+<b>הריני נזיר ונזיר לכשיהיה לי בן.</b> מי שקבל עליו נזירות סתם, ועוד קבל עליו נזירות אחרת כשיהיה לו בן:
+<b>משלים את שלו.</b> תחלה, ומגלח ומביא קרבן, ואח״כ מונה את של בנו:
+<b>הריני נזיר כשיהיה לי בן ונזיר.</b> שקיבל עליו תחלה נזירות בנו:
+<b>והתחיל מונה את שלו ואח״כ נולד לו בן.</b> קודם שישלמו שלשים יום:
+<b>מניח את שלו ומונה את של בנו.</b> דכיון שקיבל עליו נזירות בנו תחלה, מיד כשנולד לו בן צריך להניח את שלו ולמנות של בנו ואח״כ משלים את שלו:
+
+
+
+Mishnah 10
+
+<b>עד שבעים לא הפסיד כלום.</b> שכשהוא מפסיק נזירותו ומונה נזירות בנו ומגלח וחוזר ומשלים את שלו לתשלום נזירותו מן השבעים שמנה כבר עד המאה שנדר, הם ל׳ יום, נמצא בין תגלחת של נזירות בנו לתגלחת של תשלום נזירותו ל׳ יום ואינו מפסיד כלום. אבל אם מנה יותר משבעים יום קודם שהתחיל בנזירות בנו ובא להפסיק נזירותו כדי להתחיל נזירות בנו, כשיגלח על נזירות בנו ובא להשלים נזירותו עד מאה יום שנדר נמצאו פחות משלשים יום בין תגלחת של נזירות בנו לתגלחת של נזירותו, ואי אפשר להיות בין תגלחת לתגלחת פחות מל׳ יום, ונמצא מפסיד כל אותן הימים שמנה יותר מע׳:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>מי שאמר הריני נזיר מגלח יום שלשים ואחד.</b> דסתם נזירות שלשים יום:
+<b>ואם גלח יום שלשים יצא.</b> דמקצת היום ככולו:
+<b>הריני נזיר שלשים יום אם גלח יום ל׳ לא יצא.</b> דהואיל ופירש שלשים יום שלמים קאמר:
+
+
+
+Mishnah 2
+
+<b>ואם גלח יום ששים חסר א׳ יצא.</b> שיום ל׳ של נזירות ראשונה עולה לכאן ולכאן, וכיון שיום ל׳ של הראשונה נמנה גם מן הנזירות השניה נמצאו שלשים יום של נזירות שניה כלים בששים חסר א׳:
+
+
+
+Mishnah 3
+
+<b>נטמא יום שלשים סתר את הכל.</b> שהרי נטמא בתוך ימי הנזירות. ולא אמרינן דיום ל׳ עולה לכאן ולכאן דמקצת היום ככולו אלא כשגלח והביא קרבנותיו בו ביום:
+<b>ר״א אומר אינו סותר אלא שבעה.</b> דסבירא ליה אמרינן מקצת היום ככולו וכאילו נטמא לאחר מלאת, וטומאה דלאחר מלאת לר״א אינה סותרת אלא שבעה:
+<b>הריני נזיר שלשים יום נטמא יום ל׳ סתר את הכל.</b> בין לר״א בין לרבנן. דכיון דאמר הריני נזיר שלשים יום, הכל מודים דל׳ יום שלמים בעינן, ולא אמרינן בהא מקצת היום ככולו. ור״א דסבירא ליה שהנטמא ביום מלאת ממש סותר שלשים בלבד ואינו סותר הכל, יליף לה מקרא דכתיב (במדבר ו׳:י״ג) וזאת תורת הנזיר ביום מלאת, נטמא ביום מלאת תן לו תורת הנזיר, כלומר סתם נזירות שלשים יום, הכא שאמר הריני נזיר ל׳ יום ונטמא ביום ל׳ שהוא יום מלאת, לכי סתר כל השלשים, סתר את הכל ורבנן נמי דפליגי עליה דר״א ואמרי שהנטמא ביום מלאת סותר את הכל ואפילו מנה כמה ימים, הכא כי אמר הריני נזיר ל׳ יום ונטמא ביום מלאת לכי נמי סתר ל׳ סתר את הכל, הלכך בין לר״א בין לרבנן סתר את הכל. ובכל הא דאפליגו ר״א וחכמים הלכה כחכמים:
+
+
+
+Mishnah 4
+
+<b>הריני נזיר מאה יום נטמא יום מאה סתר את הכל.</b> רבנן לטעמייהו דאמרי נטמא יום מלאת כאילו נטמא בתוך זמנו וסותר את הכל:
+<b>ר״א אומר לא סתר אלא ל׳</b> דסבירא ליה נטמא ביום מלאת אינו סותר אלא שלשים:
+<b>נטמא יום מאה ואחד.</b> לרבנן סותר שלשים, דגזרו יום מאה ואחד שהוא יום תגלחת אטו יום מאה. ומ״מ לא החמירו עליו לעשותו כיום מאה שהוא יום מלאת שהוא סותר הכל, וגזרו שיסתור סתם נזירות שהוא שלשים יום בלבד:
+<b>ור״א אומר אינו סותר אלא שבעה.</b> ואזדא לטעמיה דאפילו ביום שלשים לא גזר באומר הריני נזיר סתם:
+
+
+
+Mishnah 5
+
+<b>ואינו מביא קרבן טומאה.</b> דכי כתיב קרבן טומאה, בנזיר טהור שנטמא הוא דכתיב. ומ״מ אם התרו בו חייב מלקות:
+<b>יצא ונכנס עולין לו מן המנין ומביא קרבן טומאה.</b> הא מתניתין מפרשא בגמרא הכי, יצא מבית הקברות והזה שלישי ושביעי וטבל וטהר מטומאתו והתחיל למנות ימי נזירותו, אע״פ שחזר ונכנס אח״כ לבית הקברות, עולין לו מן המנין אלו הימים שמנה אחר שטהר, הואיל והפסיקה טהרה בין הימים הראשונים שנזר והוא בבית הקברות ובין אלו הימים האחרונים. ואע״פ שחזר ונכנס לבית הקברות, טומאת בית הקברות אינה סותרת מנין הימים שנמנו בטהרה, שאין סותר בנזיר אלא י״ב טומאות האמורות בו. והאי דקאמר תו ומביא קרבן טומאה, ה״ק אם נטמא שוב באחת מן הטומאות שהנזיר מגלח, מביא קרבן טומאה וסותר:
+<b>רבי אליעזר אומר לא בו ביום.</b> כלומר אם בו ביום שטבל וטהר בו ביום נטמא באחת מן הטומאות שהנזיר מגלח, אינו סותר אותו היום, דכתיב והימים הראשונים יפלו, אין הטומאה סותרת עד שיהיו לו ב׳ ימים של נזירות מנויין. וה״ה בנזיר בעלמא שנטמא ביום ראשון של מנין נזירותו, שאין הטומאה סותרת אותו היום, אלא משלים עליו מנין ימי נזירותו. והלכה כרבי אליעזר:
+
+
+
+Mishnah 6
+
+<b>והשלים את נזירותו ואח״כ בא לארץ.</b> שאין נזירות נוהגת אלא בארץ, משום טומאת ארץ העמים. ומי שנדר נזירות בחוצה לארץ מחייבין אותו לעלות לארץ ישראל ולהיות נוהג שם נזירותו:
+<b>נזיר בתחלה.</b> צריך לנהוג בארץ ישראל כמנין הימים שנדר בנזירות, והימים שנהג בנזירות בחוצה לארץ כאילו לא נהג בהם נזירות כלל:
+<b>אמר רבי יהודה לא היתה נזירה אלא ארבע עשרה שנה.</b> רבי יהודה סבירא ליה כר״א דאמר לעיל בפרקין הנטמא ביום מלאת אינו סותר אלא שלשים יום, ומשום הכי קאמר דהילני המלכה שנטמאה בסוף ארבע עשרה שנה שהיה ביום מלאת לא סתרה הכל ולא הוצרכה למנות עוד שבע שנים אחרות אלא ל׳ יום בלבד. ולפי שלא היתה שנה שלימה לא מנאה בחשבון והרי הוא כאילו אמר לא היתה נזירה אלא י״ד שנה ושלשים יום:
+
+
+
+Mishnah 7
+
+<b>אלו מעידים שנדר שתים.</b> שתי נזיריות:
+<b>ואלו מעידים שנדר חמש.</b> באותה שעה שאתם אומרים שנדר שתים, אנו מעידים שנדר חמש נזירות. והוא אומר שלא נדר כלל:
+<b>בית שמאי אומרים נחלקה העדות.</b> הואיל ומכחישות זו את זו נתבטלו דבריהם ואין כאן עדות כלל:
+<b>ובית הלל אומרים יש בבלל חמש שתים.</b> ויהא נזיר שתים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>מי שאמר הריני נזיר.</b> כולם נזירים. והוא שהתפיס כל אחד מהן בתוך דברי חבירו בכדי שאלת שלום תלמיד לרב, שהוא כדי שיאמר שלום עליך רבי:
+<b>פי כפיו כו׳</b> והוא שיאמר פי כפיו מיין ושערי כשערו מלהגזז:
+<b>ושמע בעלה ואמר ואני אינו יכול להפר.</b> שכבר קיים נדרה כשאמר ואני. ואם אשה נדרה בנזיר ושמע אחר ואמר ואני, ואח״כ הפר לה בעלה. אינו מופר לזה שאמר ואני, שאין הבעל עוקר הנדר מעיקרו כמו החכם:
+
+
+
+Mishnah 2
+
+<b>הריני נזיר ואת ואמרה אמן מיפר את שלה.</b> ודוקא כי אמר לה בלשון שאלה, כלומר ואת מה תאמרי תיהוי נזירה כמוני אם לאו, אז יכול להפר. אבל אם אמר הריני נזיר ואת, בניחותא, וענתה אמן, אינו יכול להפר שהרי קיים לה:
+
+
+
+Mishnah 3
+
+<b>והיתה שותה יין ומיטמאה למתים.</b> ואחר כך הפר לה בעלה:
+<b>הרי זו סופגת את הארבעים.</b> על שעברה קודם הפרה:
+<b>תספוג מכת מרדות.</b> מדברי סופרים. ומכות מרדות האמורה. בכל מקום, כפי מראה עיני הדיין וכפי צורך השעה. ודוקא בעבירה שכבר נעשתה, אבל גבי מצות עשה כגון עשה סוכה ואינו עושה, טול לולב ואינו נוטל, מכין אותו עד שיעשה או עד שתצא נפשו:
+
+
+
+Mishnah 4
+
+<b>ואם שלה.</b> כגון שנתן לה אחר במתנה ע״מ שאין לבעלה רשות בהן. דנכסי מלוג ונכסי צאן ברזל כולן משועבדים לבעלה:
+<b>חטאת תמות.</b> ממתינין לה עד שתמות:
+<b>ונאכלין ליום אחד.</b> כשלמי נזיר שאין נאכלים אלא ליום ולילה:
+<b>ואין טעונין לחם.</b> שכל שלמי נזיר טעונים לחם, וזו הואיל והפר לה בעלה אין שלמים הללו טעונין לחם:
+<b>היו לה מעות סתומים.</b> שהפרישתן סתם לקרבנות נזיר, ולא פירשה אלו הם לחטאת ואלו הם לעולה ואלו הם לשלמים:
+<b>יפלו לנדבה.</b> לתיבות שבמקדש שמשליכים בהם שאר מעות נדבה וקונים מהן קרבנות שכולן עולות:
+<b>לא נהנין ולא מועלין.</b> לכתחילה אסור ליהנות בהן, ואם נהנה אינו חייב להביא קרבן מעילה האמור בכל מי שנהנה מן ההקדש:
+
+
+
+Mishnah 5
+
+<b>נזרק עליה אחד מן הדמים אינו יכול להפר.</b> דלאחר שנזרק הדם היא יכולה לשתות יין וליטמא למתים, ואין כאן יותר נדר של ענוי נפש: רבי עקיבא אומר אפילו נשחטה עליה אחת מכל הבהמות אינו יכול להפר. משום הפסד קדשים:
+<b>תגלחת טומאה יפר.</b> שצריכים לחזור ולמנות נזירות טהרה, ויכול לומר אי אפשי באשה מנוולת, כלומר מעונה ומנועה משתיית יין:
+<b>אף בתגלחת הטהרה יפר.</b> כדי שלא תצטרך להתנוול בגילוח, דגילוח באשה ניוול הוא. ותנא קמא סבר אין הגלוח ניוול שהרי יכולה לעשות פאה נכרית. ואין הלכה לא כרבי עקיבא ולא כרבי:
+
+
+
+Mishnah 6
+
+<b>האיש מדיר את בנו בנזיר.</b> כשהוא קטן עד שיביא ב׳ שערות אחר שיהיה בן י״ג שנה ויום אחד, וכל דין נזירות עליו ואביו מביא קרבנותיו, ואם נטמא מביא קרבן טומאה. והאי מדירו, שאומר לו תהא נזיר או הרי בני פלוני נזיר, והוא שלא ימחה לא הבן ולא הקרובים. ודבר זה הלכה מפי הקבלה:
+<b>כיצד גלח או שגלחוהו קרובים.</b> כיצד יעשה האב בקרבנות בזמן שגלח הבן ולא קבל הנזירות או שגלחוהו קרובים, או מיחה או שמיחוהו קרובים דבטל הנזירות. ודוקא כשמיחה הוא או מיחו הקרובים מיד. אבל אם התחיל לנהוג נזירות או שקיבל עליו הנזירות, תו לא מצי לממחי לא הוא ולא קרובים:
+
+
+
+Mishnah 7
+
+<b>האיש מגלח על נזירות אביו ואין האשה מגלחת על נזירות אביה.</b> ואפילו היא בת יורשת. ודבר זה הלכה מפי הקבלה:
+<b>אמר רבי יוסי הרי אלו יפלו לנדבה וכו׳</b> ואין הלכה כרבי יוסי. אלא בין שמת אביו ואמר הריני נזיר על מנת שאגלח על מעות אבא, בין שהיו הוא ואביו נזירים ומת אביו, מגלח על נזירות אביו. ואם היו בנים רבים וקדם אחד מהן וגילח על נזירות אביו, זכה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>בית שמאי אומרים הקדש טעות הקדש.</b> דילפינן מתמורה דהוי אפילו בטעות, דכתיב (ויקרא כ״ז:י׳) והיה הוא ותמורתו יהיה קודש, ודרשינן יהיה לרבות שוגג כמזיד:
+<b>ובית הלל אומרים אינו הקדש.</b> דלא גמרינן תחלת הקדש דבר שאינו בא מכח הקדש, מתמורה שהוא סוף הקדש שבא מכח דבר אחר שהיה הקדש:
+
+
+
+Mishnah 2
+
+<b>דינר זהב.</b> רישא אשמועינן במידי דקדוש קדושת הגוף, והכא אשמועינן במידי דקדוש קדושת דמים:
+
+
+
+Mishnah 3
+
+<b>מי שנדר בנזיר.</b> בלשון שהיה דומה לו שלא היה נזיר:
+<b>ונשאל לחכם ואסרו.</b> ואמר לו שיש בלשון זה לשון נזירות, והוא לא נזהר מלשתות יין:
+<b>מונה משעה שנדר.</b> ולא קנסינן ליה על שעבר ושתה יין, אע״ג דמספק איסור היה לו לפרוש עד שישאל לחכם:
+<b>נשאל לחכם והתירו.</b> שאמר לו שאין בלשון זה לשון נזירות:
+<b>תצא ותרעה בעדר.</b> דהפרשה בטעות הואי ותצא לחולין. ובהא מודו ב״ש, דכיון דאינו נזיר, כי קאמר לקרבנות נזירותו, ולא מידי קאמר, כאדם שאינו חייב חטאת ואמר הרי זו לחטאתי:
+<b>אי אתם מודים בזה שהוא הקדש טעות.</b> ומאי שנא מריש פרקין דאמריתו הקדש בטעות הוי הקדש:
+<b>אמרו להם בית שמאי.</b> לא חשו להשיבם עיקר טעמם, אלא לדבריהם קאמרי להו מתשיעי ואחד עשר דקדשו בטעות דמרבינן ליה מן וכל מעשר בקר וצאן (ויקרא כ״ז:ל״ב):
+<b>אמרו להם ב״ה לא השבט קידשו.</b> בתמיה. כלומר גזרת הכתוב היא דתשיעי ואחד עשר הסמוכים לעשירי השבט מקדשן אם קרא להם עשירי, ולא ילפינן מיניה בעלמא דהקדש בטעות הוי הקדש, דאילו הוי טעמא משום הקדש בטעות א״כ אפילו שמיני ושנים עשר נמי, אלא הכתוב שקדש עשירי כו׳, וגזירת הכתוב היא ולא ילפינן מינה:
+
+
+
+Mishnah 4
+
+<b>מי שנדר בנזיר.</b> ובשעה שנדר היו לו בהמות ואדעתא דהכי נדר שיקריב קרבנותיו מאותם בהמות. והלך ומצאן שנגנבו ומחמת זה מתחרט על שנדר בנזיר:
+<b>אם עד שלא נגנבו בהמותיו נדר הרי זה נזיר.</b> ולא יתיר לו החכם בפתח זה, דנולד הוי ואין פותחין בנולד:
+<b>ואם לאחר שנגנבו נדר.</b> ואמר אילו הייתי יודע שנגנבו לא הייתי נודר, הרי זה פתח ויתירנו החכם: וזו טעות טעה נחום המדי שכשעלו נזירים מן הגולה ומצאו בהמ״ק חרב. והם נדרו קודם שחרב הבית, והתיר להן, ואמרו לו חכמים דנולד הוא ואין פותחין בנולד. והלכה כחכמים:
+
+
+
+Mishnah 5
+
+<b>הריני נזיר שזה איש פלוני.</b> אם זה ההולך לנגדי הוא איש פלוני הריני נזיר, והשני אומר אם אין זה איש פלוני הריני נזיר:
+<b>כולם נזירים.</b> ואפילו אותם שלא נתקיימו דבריהם. דכי היכי דהקדש בטעות הוי הקדש, הכי נמי נזירות בטעות הויא נזירות:
+<b>ר״ט אומר אין אחד מהם נזיר.</b> דסבר ר״ט אין נזירות אלא להפלאה, כלומר שיהא ברור וידוע לו בשעת נדרו שיהא נזיר, וכל הני לא היה ידוע לו בשעת נדרו שיהיה כדבריו. ואין הלכה כר״ט:
+
+
+
+Mishnah 6
+
+<b>הרתיע לאחוריו.</b> זה שבא כנגדן חזר לאחוריו ולא נודע מי הוא:
+<b>אינו נזיר.</b> אין אחד מהם נזיר, דלא מחית אינש נפשיה אספיקא ודעתו היה בשעת הנדר שאם לא יבא הדבר לידי בירור שלא יהיה בדבריו כלום:
+<b>ר׳ שמעון אומר כו׳</b> רבי שמעון לטעמיה דאמר ספק נזירות להחמיר. ומה תקנתן שהרי אי אפשר להביא קרבן מספק, אלא צריכים להתנות כל אחד ולומר אם אינו כדבריו שיהא נזיר נדבה. ואין הלכה כרבי שמעון:
+
+
+
+Mishnah 7
+
+<b>ראה את הכוי.</b> ששה בני אדם שראו את הכוי, ואמר אחד מהן הריני נזיר אם זה חיה, ואמר השני הריני נזיר אם אינו חיה, ואמר השלישי הריני נזיר אם הוא בהמה, ואמר הרביעי הריני נזיר אם אינו בהמה, ואמר החמישי הריני נזיר אם הוא חיה ובהמה, ואמר הששי הריני נזיר אם אינו לא חיה ולא בהמה, ואתו ג׳ אחריני מעלמא ואמר חד מינייהו לאילו הששה הריני נזיר אם אחד מכם נזיר, ואמר השני הריני נזיר אם אין אחד מכם נזיר, ואמר השלישי הריני נזיר אם כולכם נזירים, כולן נזירים. הששה הראשונים והשלשה האחרונים. לב״ש הוו נזירים ודאי, דנזירות בטעות הוי נזירות, ובין אותו שנתקיימו דבריו ובין אותו שלא נתקיימו דבריו הוי נזיר. ולבית הלל הוי נזירות ספק, מפני שהכוי ספק בהמה ספק חיה ספק בריה בפני עצמה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שלשה מינין אסורין בנזיר, הטומאה.</b> דכתיב (במדבר ו׳:ו׳) על כל נפשות מת לא יבא:
+<b>התגלחת.</b> דכתיב (שם) תער לא יעבור על ראשו:
+<b>והיוצא מן הגפן.</b> דכתיב (שם) וענבים לחים ויבשים לא יאכל:
+<b>כל היוצא מן הגפן.</b> כגון ענבים לחים ויבשים חרצנים וזגים מצטרפין לכזית ללקות עליהן:
+<b>ואינו חייב עד שיאכל מן הענבים כזית.</b> וה״ה לשיעור שתיה בכזית. דכיון דכתיב וענבים לחים ויבשים לא יאכל, גמרינן מינה מה אכילה בכזית אף שתיה בכזית:
+<b>משנה ראשונה עד שישתה רביעית יין.</b> אבל משנה ראשונה איפכא שמעינן לה, דגמרינן אכילה משתייה, ושיעור שתייה בנזיר רביעית, דגמרינן שכר שכר ממקדש, ומה שיעור איסור שתייה ברביעית, אף שיעור איסור אכילה ברביעית:
+<b>אפילו שרה פתו ביין ויש בה כדי לצרף כזית חייב.</b> דס״ל לר׳ עקיבא שיעור איסורי נזיר בין באכילה בין בשתיה בכזית, והיתר מצטרך לאיסור להשלים לכשיעור. ואין הלכה כר״ע:
+
+
+
+Mishnah 2
+
+<b>עד שיאכל שני חרצנים וזגן.</b> דכתיב (במדבר ו׳:ד׳) מחרצנים ועד זג, ומיעוט חרצנים שנים ויש להם זג אחד. ואין הלכה כרבי אלעזר בן עזריה, אלא האוכל מן החרצן והזג אינו לוקה עד שיאכל מהן כזית:
+<b>רבי יוסי אומר שלא תטעה.</b> רבי יוסי היה נותן סימן שלא תטעה:
+<b>זוג של בהמה.</b> שהחיצון קרוי זוג:
+
+
+
+Mishnah 3
+
+<b>סתם נזירות שלשים יום.</b> אע״ג דתני לה לעיל, משום דבעי למיתני סיפא גילח או שגלחוהו ליסטים סותר שלשים יום, הדר תנא ליה הכא:
+<b>סותר שלשים יום.</b> כלומר סותר עד שיהיה לו גידול שער של שלשים יום כשהוא מגלח תגלחת של מצוה:
+<b>או שספסף כל שהוא.</b> שעקר והשיר אפילו שער אחד, חייב, דכתיב (במדבר ו׳:ה׳) תער לא יעבור, לרבות כל המעבירין:
+<b>חופף.</b> מחכך בידו:
+<b>ומפספס.</b> בצפרניו או בכלי, ובלבד שלא יתכוין להשיר, דדבר שאין מתכוין מותר:
+<b>אבל לא סורק.</b> במסרק דהוי פסיק רישיה ואסור. אע״ג דהמשיר אפילו שער א׳ לוקה, מ״מ אינו סותר ל׳ יום עד שיגלח רוב שערו בתער או במספרים בצד עיקרו של שער:
+<b>לא יחוף באדמה.</b> מין ממיני אדמה שהיא משרת השער דהא נמי הוי פסיק רישיה. והלכה כרבי ישמעאל:
+
+
+
+Mishnah 4
+
+<b>נזיר שהיה שותה יין כל היום.</b> ולא התרו בו אלא אחת:
+<b>אל תשתה אל תשתה.</b> שהתרו בו בין שתייה לשתייה:
+
+
+
+Mishnah 5
+
+<b>שהטומאה והתגלחת סותרים.</b> דכתיב בטומאה (שם), והימים הראשונים יפלו. ותגלחת סותרת שלשים דבעינן גדל פרע שער ראשו (שם) ואין גידול פרע פחות מל׳ יום:
+<b>שהיוצא מן הגפן לא הותר מכללו.</b> כגון לשתות יין מצוה, דאמרינן מיין ושכר יזיר (שם) לאסור יין מצוה כיין הרשות:
+<b>טומאה ותגלחת הותרו מכללן.</b> טומאה, למת מצוה, דכתיב (במדבר ו׳) לאביו ולאמו לא יטמא, לאביו הוא דאינו מיטמא אבל מיטמא למת מצוה. ותגלחת, לנזיר מצורע, דאתי עשה דוגלח את כל שערו (ויקרא י״ד) ודחי את לא תעשה דתער לא יעבור על ראשו (במדבר ו׳):
+
+
+
+Mishnah 6
+
+<b>מגלח בשביעי ומביא קרבן בשמיני.</b> כדכתיב (שם) וגלח ראשו ביום טהרתו ביום השביעי יגלחנו. וביום השמיני יביא שתי תורים וגו׳ וכבש לאשם:
+<b>מה בין זה למצורע.</b> דכתיב בפרשת מצורע בתגלחת שניה (ויקרא י״ד:ט׳) והיה ביום השביעי יגלח את כל שערו וכו׳. וביום השמיני יקח וכו׳. וקיי״ל במצורע דאם גלח בשמיני מביא קרבן בתשיעי:
+<b>אמר לו שזה טהרתו תלויה בימיו.</b> נזיר טהרתו תלויה בהזאת שלישי ושביעי וטבילה, הלכך כיון שטהר בשביעי אע״פ שלא גלח עד יום השמיני, מביא קרבנותיו בו ביום:
+<b>אבל מצורע טהרתו תלויה בתגלחתו.</b> כדכתיב (שם) ביום השביעי יגלח את כל שערו והדר כתיב ורחץ את בשרו במים, ואם טבל עד שלא גלח לא עלתה לו טבילה, הלכך אם גלח בח׳ אכתי צריך טבילה והערב שמש, הלכך אינו יכול להביא קרבנותיו עד תשיעי. והלכה כר״ע:
+
+
+
+Mishnah 7
+
+<b>שחט את השלמים ומגלח עליהם.</b> דכתיב בנזיר (במדבר ו׳) וגלח את ראשו פתח אהל מועד, ומפרשינן לקרא הכי, וגלח את ראשו על זבח שכתוב בו פתח אהל מועד, דהיינו שלמים דכתיב בהו (ויקרא ג׳) ושחטו פתח אהל מועד:
+<b>שחטאת קודמת בכל מקום.</b> לעולה ושלמים, ודין הוא שיגלח על הראשון. והלכה כרבי יהודה שמגלח על השלמים:
+
+
+
+Mishnah 8
+
+<b>ולא פירש.</b> אע״ג דכל הקרבנות צריך שיקראו להם הבעלים שם, הכא לא צריך, דמכי אמר אלו לנזירותי הוי כאילו קרא שם לכל אחד ואחד, דכבשה אינה ראויה אלא לחטאת, וכבש לעולה, ואיל לשלמים:
+<b>ומשלח תחת הדוד.</b> שמבשלים בו זבח השלמים:
+<b>היה מגלח במדינה.</b> בירושלים. ואע״ג דכתיב פתח אהל מועד, לאו דוקא, אלא ללמד שאינו מגלח עד שיהיה פתח אהל מועד פתוח:
+<b>לא היה משלח תחת הדוד.</b> דכתיב (במדבר ו׳:י״ח) ולקח את שער ראש נזרו ונתן על האש, מי שאינו מחוסר אלא לקיחה ונתינה, יצא זה שמחוסר לקיחה והבאה ונתינה תחת הדוד:
+<b>במה דברים אמורים.</b> שבמקדש נוטל שער ומשלח תחת הדוד, בתגלחת טהרה:
+<b>אבל בתגלחת טומאה.</b> אפילו גלח במקדש, אינו נוטל שער ומשלח תחת הדוד של אשם וחטאת העוף, דלא כתיב נתינת שער תחת הדוד אלא בנזיר טהור:
+<b>הכל משלחין.</b> טהור במקדש ובמדינה, וטמא במקדש. חוץ מטמא שגלח במדינה, מפני ששערו נקבר. ופסק ההלכה, שאין משלח תחת הדוד אלא נזיר טהור שגלח פתח אהל מועד שנעשה כמצותו. ואם שילח תחת הדוד של חטאת, יצא. לא נאמר אשר תחת זבח השלמים, אלא למצוה:
+
+
+
+Mishnah 9
+
+<b>ואחר כר הותר הנזיר לשתות יין.</b> דכתיב (במדבר ו׳:כ׳) ואחר ישתה הנזיר יין, אחר המעשים כולם:
+<b>ר״ש אומר כו׳</b> כתיב הכא ואחר ישתה הנזיר יין, וכתיב התם (שם) אחר התגלחו את נזרו, מה להלן אחר מעשה יחידי, אף כאן אחר מעשה יחידי, הא למדת שכיון שנזרק עליו אחד מן הדמים מותר לשתות יין ולהטמא למתים. וכן הלכה:
+
+
+
+Mishnah 10
+
+<b>ונמצא פסול.</b> כגון שנשפך דמו, או יצא או נטמא:
+<b>תגלחתו פסולה.</b> הואיל ונפסל הזבח שגלח עליו, הוה ליה כגלחוהו לסטים דאמרינן לעיל לרבי אליעזר סותר שבעה ימים ולרבנן סותר שלשים יום:
+<b>וזבחיו לא עלו לו.</b> שאר הזבחים שהקריב אחר תגלחתו הפסולה, לא עלו לו, דכיון דצריך לסתור עד שיגדל שערו, הוי כאילו הקריבן קודם זמנם:
+<b>על החטאת שלא לשמה.</b> היינו על הזבח ונמצא פסול, דחטאת שלא לשמה פסולה. ואיידי דבעי למתני על העולה ועל השלמים פלוגתא דרבי שמעון ורבנן, תנא נמי על החטאת:
+<b>על העולה ועל השלמים שלא לשמן וכו׳ תגלחתו פסולה.</b> דהואיל ולא עלו לשם חובת שלמי נזיר ועולת נזיר, הוי ליה כמגלח על עולת נדבה ושלמי נדבה. ורבי שמעון סבר דאם גלח על עולת נדבה ושלמי נדבה יצא. ואין הלכה כרבי שמעון:
+<b>אם גלח על שלשתן.</b> אחר שהקריבו שלשתן:
+<b>ונמצא אחד מהן כשר.</b> והשאר פסולים:
+<b>תגלחתו בשרה.</b> לדברי הכל. דהא תנן ואם גלח על אחד משלשתן יצא:
+
+
+
+Mishnah 11
+
+<b>ר״א אומר סותר את הכל.</b> לא כל הימים קאמר, אלא סותר כל הקרבנות. ור״א לטעמיה דאמר שלא הותר הנזיר לשתות יין אלא אחר כל המעשים כולם, אחר הבאת כל הקרבנות, וכשנטמא קודם שהקריב כולם, הוי כאילו נטמא שחרית קודם שהקריב שום אחד מהם, והוי הקרבן שהקריב כאילו הביאו תוך מלאת:
+<b>וחכמים אומרים יביא שאר קרבנותיו ויטהר.</b> פירוש, לכשיטהר. ואותו הזבח שהביא בטהרה לא יחזור ויביאנו. רבנן לטעמייהו דאמרי אחר מעשה יחידי מותר לשתות יין ומותר לגלח. הלכך קודם שנטמא היה ראוי לתגלחת ולא יסתור אותו זבח, אבל שאר הזבחים שהקריב משנטמא, ודאי סותר, דקרא קפיד שיהו קרבנות נזיר כולן בטהרה:
+<b>מרים התרמודית.</b> מתרמוד היתה. והלכה כחכמים:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כהן גדול ונזיר אינן מיטמאין לקרוביהן.</b> כדכתיב בפרשת אמור ובפרשת נשא:
+<b>היו מהלכים בדרך.</b> לאו דוקא בכהן גדול פליגי, דהוא הדין בכהן הדיוט נמי פליגי, דחד טעמא הוא:
+
+
+
+Mishnah 2
+
+<b>על המת.</b> אע״פ שאינו שלם אלא שיש בו רוב בנין שהם ב׳ שוקים וירך אחד, או רוב מנין האברים שהם קכ״ה אברים, אפילו אין בהם רובע קב מטמא באהל, ונזיר מגלח עליו. ואם אין במת לא רוב מנין ולא רוב בנין, אין הנזיר מגלח על אהלו עד שיהא בעצמות חצי קב:
+<b>ועל כזית נצל.</b> מוהל היוצא מן המת כמין ליחה היוצאת מעיפוש הבשר:
+<b>מלא תרוד רקב.</b> מלא כף מעפר רקבון של מת. ואין הרקבון מטמא אלא כשנקבר המת ערום בארון של שיש וכיוצא בו שאין שם רקבון אחר אלא מגופו של מת, ונקבר המת כולו שלם שלא נחסר ממנו אבר:
+<b>תרוד.</b> כף גדולה שמחזקת מלא חפנים:
+<b>על השדרה.</b> אפילו אין בה בשר כלל:
+<b>וכן על עצם הגולגולת.</b> של הראש, אפילו אין בה בשר:
+<b>ועל אבר מן החי ועל אבר מן המת שיש עליהם בשר כראוי.</b> כל שאילו היה האבר מחובר באדם חי היה יכול להעלות ארוכה ע״י אותו בשר הוא נקרא כראוי. והוא פחות מכזית:
+<b>ועל חצי קב עצמות.</b> ואע״ג דרובע קב עצמות מטמא באהל, הלכה למשה מסיני שאין הנזיר מגלח אלא על חצי קב, וכן על חצי לוג דם. ואע״ג דרובע דם מטמא באהל, אין הנזיר מגלח אלא על חצי לוג:
+<b>ועל עצם כשעורה על מגעו ועל משאו.</b> אבל על אהלו לא, שאין עצם כשעורה מטמא באהל:
+<b>וסותר את הקודמים.</b> כדכתיב (במדבר ו׳:י״ב) והימים הראשונים יפלו:
+<b>עד שיטהר.</b> שיטבול ויעריב שמשו אחר שיזה שלישי ושביעי:
+
+
+
+Mishnah 3
+
+<b>אבל הסככות.</b> אילן שיש לו ענפים מובדלים זה מזה, ויש כזית מן המת תחת אחד מהן, ועבר הנזיר ואין ידוע אם עבר תחת הענף המאהיל על המת:
+<b>והפרעות.</b> אבנים או עצים בולטים מן הכותל וטומאה תחת אחד מהם:
+<b>ובית הפרס.</b> שדה שנחרש בה קבר עושה בית הפרס מאה אמה, שכך שיערו שהמחרישה מוליכה את העצם:
+<b>וארץ העמים.</b> שגזרו חכמים טומאה על ארץ העמים:
+<b>גולל.</b> כסוי הארון:
+<b>דופק.</b> הארון עצמו שהכסוי דופק עליו:
+<b>ורביעית דם.</b> אפילו על משאו ומגעו אין הנזיר מגלח:
+<b>ואהל ורובע עצמות.</b> אם האהיל על רובע קב של עצמות המת, אינו מגלח, עד שיאהיל על חצי קב. אבל על מגע ומשא של רובע עצמות, מגלח, ואפילו הם נמוקים ולא נשאר בהם עצם כשעורה שלם:
+<b>וכלים הנוגעים במת, שהם מטמאים כמת עצמו.</b> והנוגע בהם טמא טומאת שבעה:
+<b>וימי גמרו.</b> ימי חלוטו של מצורע:
+<b>וימי ספרו.</b> לאחר שנטהר מצרעתו, דכתיב (ויקרא י״ד:ח׳) וישב מחוץ לאהלו שבעת ימים:
+<b>על אלו אין הנזיר מגלח.</b> על כל הנך דמתניתין:
+<b>ומזה בשלישי ושביעי.</b> הא לא קאי אימי ספרו ואימי גמרו, דלא שייך בהו הזאה ג׳ וז׳:
+<b>ואינו סותר את הקודמין ומתחיל ומונה מיד.</b> כל אלה שאמרנו, אינן עולין לימי הנזירות ואין סותרין, אלא אחר שיזה ג׳ וז׳ ויטהר אם נטמא בטומאת מת, ואחר שישלים ימי גמרו וימי ספרו אם נצטרע, משלים נזירתו על מנין הימים שמנה קודם שנטמא, ואינו מביא קרבן טומאה:
+<b>באמת אמרו ימי הזב והזבה.</b> כל ימי טומאתם וימי ספירתם שבעה נקיים:
+<b>וימי הסגרו של מצורע.</b> שנאמר בו (שם ט״ז) והסגיר את הנגע שבעת ימים, עולין למנין ימי הנזירות, וא״צ לומר שאין סותרין את הקודמים:
+
+
+
+Mishnah 4
+
+<b>חייבין עליה על ביאת מקדש.</b> אם נטמא באותה טומאה ונכנס למקדש, או אכל קדשים קודם שטהר מטומאתו, חייבין עליה כרת אם היה מזיד, או קרבן עולה ויורד אם היה שוגג:
+<b>לא תהא זו קלה מן השרץ.</b> דחייבין עליה על ביאת מקדש, כדכתיב בויקרא {ח׳} או בנבלת שרץ טמא. ומילתא דר״מ ליתא, שהרי מגע ומשא של עצם כשעורה שהוא קל שאינו מטמא באהל, הנזיר מגלח עליה כדתנן במתניתין, ורביעית דם שהיא חמורה שמטמא באהל אין הנזיר מגלח עליה:
+<b>אין דנין כאן ק״ו.</b> שאין דנין ק״ו על דבר שהוא הלכה למשה מסיני, שעצם כשעורה אינו כתוב בתורה אלא הלכה היא, ואין דנין ק״ו מהלכה. והן הן דברי ר״א הן הן דברי ר׳ יהושע שאמר אלא כך אמרו הלכה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>שני נזירים שאמר להם אחד כו׳</b> והם שותקים, דאם הם מכחישין אינו נאמן, דעד אחד במקום שמכחישין אותו אינו נאמן. ומתניתין איירי כגון שזה העד לא היה עמהם, אלא אמר ראיתי מרחוק טומאה שנזרקה ביניכם, שאם היה העד אצלם במקומם הויא לה ספק טומאה ברה״ר, וספק טומאה בר״ה ספיקו טהור, דכל ספק טומאה מסוטה ילפינן לה דכתיב בה (במדבר ה׳:י״ג) ונסתרה והיא נטמאה, ואינן אלא היא והבועל, וספיקה טמא. וכל זמן שהם יותר משנים אפילו בתוך הבית ספיקו טהור, דהויא לה כספק טומאה ברה״ר, לכך צ״ל שלא היה העד בשעת ספק טומאה אצלם במקומם:
+<b>וסופרים ל׳ יום.</b> וכגון ששניהם נדרו נזירות ביחד ונדרו סתם נזירות. וה״ה אם נדרו שניהם ביחד ופירשו נזירותם לזמן קצוב, שלאחר שהביאו קרבן טומאה וקרבן טהרה חוזרים ומונים הזמן הקצוב לנזירותם, ומפרישין קרבן טהרה:
+<b>וקרבן טומאה ספק.</b> חטאת העוף הבא על הטומאה, ספק ואינה נאכלת:
+<b>אלא מביא חטאת עוף.</b> לספק טומאות נזירות. ואשם אינו מביא, כרבנן דאמרי לעיל הביא חטאתו ולא הביא אשמו מונה:
+<b>נמצא זה מביא קרבנותיו לחצאים.</b> אם נזיר טהור הוא. דעולה ראשונה היתה חובה ועתה הוא מקריב חטאת ושלמים:
+<b>אבל הודו חכמים לבן זומא.</b> ולא חששו על שמקריב קרבנותיו לחצאים. והלכה כבן זומא:
+
+
+
+Mishnah 2
+
+<b>נזיר שהיה טמא בספק ומוחלט בספק.</b> ספק אם נטמא במת וספק אם הוא מצורע מוחלט:
+<b>אוכל בקדשים אחר ששים יום.</b> אבל קודם לכן לא, דספק מצורע הוא ועד שיביא כפרתו אסור לאכול בקדשים. אבל משום ספק נזיר טמא לא מתסר לאכול בקדשים, דלא מקרי מחוסר כפרה שאסור לאכול בקדשים אלא מי שטומאה יוצאה עליו מגופו. כיצד, נזר שלשים יום. וביום הראשון אירע לו ספק טומאת מת וספק צרעת, מזה ושונה וטובל ונטהר מטומאת מת כאילו בא לגלח כדין נזיר טמא או כדין מצורע שנתרפא, ואינו יכול לגלח עד שלשים יום מיום שנזר, שמא נזיר טהור הוא ואסור לגלח עד מלאת ימי נזרו ועד שיביא קרבנותיו, ולאחר שלשים יום מגלח, ספק תגלחת מצורע ספק תגלחת טומאה של נזיר וספק תגלחת טהרה. ומביא שתי ציפורים כדין תגלחת חלוטו של מצורע, וחטאת העוף הבאה על הספק משום ספק נזיר טמא, ועולת בהמה משום ספק נזיר טהור. ואע״פ שאינו מביא שאר קרבנות של תגלחת טהרה, הא אמרינן אם גלח על אחת משלשתן יצא. ומתנה עליה שאם אינו נזיר טהור שתהא עולת נדבה. ודין מצורע מוחלט שצריך שני תגלחות, אחת לאחר גמר חלוטו כשנרפא מצרעתו, ואחת לאחר ימי ספרו לאחר שספר שבעה מן התגלחת הראשונה, כדכתיב (ויקרא י״ד:ט׳) והיה ביום השביעי יגלח את כל שערו, וזה שהוא ספק נזיר אינו יכול לגלח, הלכך צריך להמתין ל׳ יום של ספק נזירות טהרה ומגלח תגלחת של ספק ימי ספרו של מצורע וספק נזירות טהרה, ומביא עולת בהמה של ספק נזירות כדי לגלח על הקרבנות ומתנה עליה, ולמחרת יום תגלחתו מביא קרבן מצורע כדי להתירו בקדשים. ומביא חטאת עוף, שחטאת בהמה אינה באה על הספק. ואינו מביא אשם, שהאשם אינו מעכב מלאכול בקדשים. ונמצא שלאחר ס׳ יום אוכל בקדשים שאז מביא כפרתו על ספק חלוטו. ועדיין הוא אסור לשתות יין וליטמא למתים דשמא מוחלט היה, ותגלחת מצורע אינו עולה לא לתגלחת נזיר טהור ולא לתגלחת נזיר טמא, וטעון עוד שתי תגלחות, אחד לנזיר טמא ואחת לנזיר טהור, ואם מצורע מוחלט היה, כל מה שמנה לימי נזירתו אין עולין לו, שימי חלוטו וימי ספירו אין עולין לו, וצריך למנות עוד ל׳ יום ולאחר ל׳ יום מגלח ספק נזיר טמא ספק נזיר טהור, ומביא חטאת העוף בספק נזיר טמא. ועולת בהמה בספק נזיר טהור כדי לגלח על הקרבן, ומתנה עליה. ועדיין אסור לשתות יין וליטמא למתים, דשמא מצורע מוחלט היה, ולפיכך השתי תגלחות הראשונות לא עלו לו לשם נזירות, לא של טומאה ולא של טהרה, ושמא נזיר טמא היה ותגלחת השלישית תגלחת של טומאה היא, לפיכך צריך למנות עוד שלשים יום של נזירות טהרה, ומביא קרבן נזיר טהור, ומתנה, ואח״כ מותר לשתות יין ולהטמא למתים. וכן אם נדר נזירות שנה ואירע לו בראש שנתו ספק טומאת מת וספק צרעת, מונה שנה ומגלח תגלחת של ספק טומאה וספק טהרה וספק צרעת, ומונה שנה שניה ומגלח ומביא כפרתו ואוכל בקדשים, ומונה עוד ב׳ שנים קודם שישתה יין ויטמא למתים:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>הגוים אין להם נזירות.</b> אף על גב דגוים מקריבין נדרים ונדבות כישראל, אם נדר בנזיר אין עליו תורת נזירות ומותר לשתות יין וליטמא למתים, דכתיב בריש פרשת נזיר (במדבר ו׳) דבר אל בני ישראל, בני ישראל נודרים בנזיר ואין גוים נודרים בנזיר:
+<b>שהוא כופה את עבדו.</b> כופהו לשתות יין ולהטמא למתים בעל כרחו:
+<b>ואינו כופה את אשתו.</b> בעל כרחה. ובשאר נדרים שיש בהם עינוי נפש או בטול מלאכה, אין הרב צריך לכוף את העבד אלא הם בטלים מאליהם, דכתיב (שם ל׳) לאסור אסר על נפשו, מי שנפשו קנויה לו, יצא עבד שאין נפשו קנויה לו. וכן השבועות כולם שנשבע העבד בין שיש בהם עינוי נפש בין שאין בהם עינוי נפש, אין רבו צריך לכופו, שמאליהם בטלים, שהרי אין לו רשות לעצמו. אבל נדרים שאין בהם עינוי נפש ואין בהם ביטול מלאכה לרבו, חייב העבד לקיימם ואין רבו יכול לכופו עליהם לבטלם:
+<b>מיפר נדרי אשתו ואינו מיפר נדרי עבדו.</b> שאם נתרצה בנדר שנדרה אשתו אחר שהפר לה ורוצה שתקיימנו אינה חייבת לקיימו אחר שהפר לה פעם א׳. ואם כפה את עבדו לעבור על נדרו ורצה אח״כ בקיומו חייב העבד לקיימו:
+<b>הפר לעבדו יצא לחירות משלים נזירותו.</b> לאו דוקא הפר אלא אם כפה את עבדו לשתות יין ולהטמא למתים ואח״כ יצא העבד לחירות, חייב העבד להשלים נזירותו אחר שיצא לחירות. ורמב״ם פירש הפר לעבדו יצא לחירות, שהאומר לעבדו מופר לך, פקע זכות האדון ממנו ויצא העבד לחירות בשביל כן וצריך שישלים נזירותו. ולבי מהסס בפי׳ זה:
+<b>עבר מכנגד פניו.</b> שברח מרבו אחר שנדר בנזיר:
+<b>ר״מ אומר לא ישתה.</b> יין כדי שיצטער וישוב לרבו שיכפהו לעבור על נדרו ויהיה מותר לשתות יין:
+<b>ור׳ יוסי אומר ישתה.</b> שלא יחלה וימות. שהרי עתיד הוא לשוב לרבו שיבקש רבו אחריו ויחזירנו, ונמצא כאילו הוא ברשות רבו:
+
+
+
+Mishnah 2
+
+<b>נזיר שגלח.</b> שהביא קרבנותיו וגילח עליהן ואח״כ נודע לו שנטמא בימי נזירותו:
+<b>אם טומאה ידועה.</b> טומאה שאפשר שהיתה ידועה, כגון שאינה קבר התהום:
+<b>סותר.</b> וחוזר ומונה נזירות אחרת:
+<b>ואם טומאת התהום אינו סותר.</b> אם נודע לו שבמקום שעבר היתה טומאת התהום והיא טומאה שאין אחד מכירה אפילו בסוף העולם, אע״פ שודאי טמא היה אינו סותר, דהלכה היא כך בנזיר:
+<b>אם עד שלא גלח.</b> תגלחת טהרה, אע״פ שכבר הביא קרבנותיו. הואיל ונודע לו קודם הגילוח:
+<b>בין כך ובין כך.</b> בין טומאה ידועה בין טומאת התהום, סותר. דהא דגמירי דטומאת התהום אינה סותרת, היינו דוקא אחר גלוח של טהרה:
+<b>כיצד.</b> דין טומאת התהום:
+<b>ירד לטבול במערה.</b> שהיה טמא טומאת שרץ או טומאה אחרת כיוצא בה שאינה של מת, וירד לטבול מטומאתו, ונמצא כזית מן המת צף על פני המים ספק נטמא בו או לא נטמא, טמא. והא דקיימא לן ספק טומאה צפה על פני המים טהור, הני מילי בטומאת שרץ, אבל בטומאת מת, טמא. ואם נודע לו ספק זה אף אחר שגלח, טמא, דהיינו טומאה ידועה, הואיל והיתה במקום שאפשר שיראוה בני אדם. והאי דנקט ירד לטבול, רבותא קמ״ל, דאע״ג דהטובל מטומאה לטהרה נזהר מכל דבר המטמא, אפ״ה טמא:
+<b>נמצא משוקע בקרקע המערה.</b> במקום שטבל ובודאי נטמא. אם נודע לו אחר שגלח, טהור ואינו סותר, דהיינו טומאת התהום, שהיתה במקום שלא היתה ידועה לשום אדם:
+<b>ירד להקר טהור.</b> אע״פ שירד להקר ולהצטנן ולא ירד לטבול כדי שיהיה נזהר מטומאה, אפ״ה טהור אם לא היה טמא מת. אבל אם ירד ליטהר מטומאת מת וטבל במערה שהיה המת משוקע בה והשלים נזירותו, או טמא מת שטבל ואח״כ קבל עליו נזירות, טמא וסותר, שחזקת טמא טמא וחזקת טהור טהור:
+<b>שרגלים לדבר.</b> כלומר טעם ועיקר יש לדבר לומר דלא גמירי הלכתא לטומאת התהום שהיא טהורה בנזיר אלא כשהיה הנזיר בחזקת טהור ולא כשהיה בחזקת טמא:
+
+
+
+Mishnah 3
+
+<b>המוצא מת מתחלה.</b> שלא היה ידוע שהיה שם קבר. והיינו דאמרינן בגמרא המוצא ולא שהיה מצוי. ועוד דייקינן מלישנא דמתניתין מת ולא שהיה הרוג:
+<b>מושכב.</b> ולא שהיה יושב:
+<b>כדרכו.</b> ולא שהיה ראשו מונח בין ירכותיו. דכל הני חיישינן להו שמא גוים הם, שאין דרכן של ישראל לקבור מתיהן כך:
+<b>נוטלו ואת תפושתו.</b> מותר לפנותו משם ולקברו במקום אחר, וצריך שיטול מן העפר של הקבר עמו כדי תפישה, שהוא כל העפר תיחוח שתחתיו. וחופר בקרקע בתולה ג׳ אצבעות. דכתיב (בראשית מ״ז:ל׳) ונשאתני ממצרים וקברתני בקבורתם, שאין צריך לומר ממצרים, אלא הכי קאמר מעפר של מצרים טול עמי:
+<b>מצא שלשה אם יש בין זה לזה מד׳ אמות עד שמונה.</b> כלומר מקבר ראשון עד שלישי אין פחות מארבע אמות ולא יותר משמונה:
+<b>הרי זה שכונת קברות.</b> וניכר שלשם קבורה נתנום שם ואסור לפנותם. ואפילו מת אחד אם ניכר שלשם קבורה נתון שם אסור לפנותו. אלא שבאחד או בשנים אנו תולין שלא נקברו שם אלא לפי שעה והיה דעתם לפנותם. אבל בג׳ מוכח שזה מקום מיוחד לקברות. ואורך המערה דרכה להיות ששה ורחבה ארבעה ואלכסונה עודף שתי אמות דהיינו שמונה. להכי תנן מארבע עד שמונה. כמלוא מטה וקובריה לא גרסינן לה הכא:
+<b>ובודק הימנו ולהלן עשרים אמה.</b> שהמערה ארבע אמות על שש, והחצר שהמערות פתוחין לו מכאן ומכאן שש על שש, דהכי סבירא להו לרבנן בפרק המוכר פירות (בבא בתרא קב:), נמצא אורך שתי מערות וחצר שביניהן י״ח אמות. ולפי שפעמים בודק מערה אחת באלכסונה והאלכסון של מערה אחת עודף ב' אמות בקירוב, נמצאו כ' אמות, שמונה דמערה ראשונה באלכסונה, ושש דחצר שבין שתי המערות ושש דמערה שניה. דחד אלכסון אמרינן, תרי אלכסוני לא אמרינן, והיינו דקתני עשרים. ועוד צריך לבדוק מלמעלה ומלמטה כ' אמה, דהיינו ארבעים אמה, דשמא זו היא מערה שבמזרח החצר ויש עדיין אחרת כנגדה במערב החצר. אי נמי, זו היא שבמערב החצר ויש עדיין אחרת במזרח החצר:
+<b>מצא אחד בסוף עשרים בודק הימנו ולהלן כ׳ אמה.</b> דמי יימר דמבית הקברות הויא ההיא מערה, שמא קבר אחר הוא וחצר אחרת של אדם אחר וצריך לעשות גם לשם כל בדיקות דלעיל דכמו שיש שם קבר כמו כן יש אחרים:
+<b>שרגלים לדבר.</b> שזו השדה עשויה לקברים והיו בה גם מערות אחרות. ומשום רגלים לדבר תני כל הני משניות הכא:  
+
+Mishnah 4
+
+<b>כל ספק נגעים בתחלה טהור.</b> כגון שנים שבאו אצל כהן, בזה בהרת כגריס ובזה בהרת כסלע, ובסוף שבוע בזה כסלע ובזה כסלע, ואין ידוע באיזה מהן פשה, שניהן טהורין, ואע״ג דודאי א׳ מהן טמא:
+<b>משנזקק לטומאה ספיקו טמא.</b> כגון שנים שבאו אצל כהן, בזה בהרת כגריס ובזה כסלע, ובסוף שבוע בזה כסלע ועוד ובזה כסלע ועוד, חזרו להיות כסלע. אע״פ שהאחד מהם ודאי טהור שכבר הלך הפשיון, שניהם טמאים, כיון שנזקקו לטומאה. עד שיחזרו לכגריס:
+<b>בשבעה דרכים בודקין את הזב.</b> שאם ראה מחמת אונס, טהור, דדרשינן זב מבשרו, ולא מחמת אנסו:
+<b>עד שלא נזקק לטומאה.</b> דהיינו כשרואה ראיה שניה שבה נעשה זב גמור לטמא משכב ומושב. אבל ראיה ראשונה מטמאה באונס טומאת ערב כדין בעל קרי, ומצטרפת עם השניה אפילו היתה באונס:
+<b>במאכל.</b> אם אכל דברים המביאים לידי זיבה, כגון בשר שמן חלב וגבינה ביצים יין ישן:
+<b>ובמשתה.</b> ברבוי שתיה:
+<b>במשא.</b> כבד שנשא:
+<b>במראה.</b> ראה אשה אפילו לא הרהר:
+<b>ובהרהור.</b> אע״פ שלא ראה. אם אירע לו אחד מאלו השבעה קודם שראה ראיה שניה, אינו נעשה זב, והטפה אינה מטמאה במשא:
+<b>משנזקק לטומאה.</b> שראה ראיה שניה שלא באונס:
+<b>אין בודקין אותו.</b> ואף אם ראה שלישית באונס נעשה זב לקרבן:
+<b>וספיקו ושכבת זרעו טמאים.</b> ספיקו מחמת שכבת זרעו. כגון אם ראה שכבת זרע תחלה וטיפת זיבה הבאה אחר כך אינה מטמאה שהרואה קרי אינו מיטמא בזיבה מעת לעת. ועד שלא נזקק לטומאה הקרי מטהר את הזיבה משום דהוי אונס. ולאחר שנזקק לטומאה אין הקרי מטהר את הזיבה שאין תולין שמחמת הקרי באה הזיבה:
+<b>שרגלים לדבר.</b> שאין אותה ראיה מחמת אונס כיון שכבר נעשה זב:
+<b>ר״נ פוטר שרגלים לדבר.</b> שלא מחמת מכה מת, כיון שהקל ממה שהיה. ואין הלכה כרבי נחמיה:
+
+
+
+Mishnah 5
+
+<b>נזיר היה שמואל.</b> והאומר הריני כשמואל, או כבן אלקנה, או כמי ששיסף אגג בגלגל הוי נזיר לדברי ר׳ נהוראי. וכן הלכה:
+<b>אין מורא אלא של בשר ודם.</b> שלא תהא מרות ואימת אדם עליו:
\ No newline at end of file
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+Bartenura on Mishnah Nedarim
+ברטנורא על משנה נדרים
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org
+
+Bartenura on Mishnah Nedarim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+In the Gemara (Tractate Nedarim 2b), we maintain that our Mishnah is deficient and should be read as follows: all intimations/ידות (i.e., a term for words uttered by a person conveying a certain intention that can be understood from the context or from the general subject of the statement, although it is not clearly and explicitly expressed – are intimations regarded as explicit statements) of vows are like vows; all substitutes/כנויי for the language of vows (i.e., and it is obvious that he intended his statement to be a vow, his words assume that status) are like vows. Which are intimations of vows? A person who says to his fellow: “I am forbidden by vow from you,” “I am separated from you,” etc. Which are substitutions of vows? “A person who states (see Mishnah 2 of this chapter): קונם/Konam, קונח/Konakh, קונס/Konas, etc., (i.e., a specific type of vow whereby one prohibits himself from eating something or deriving benefit from something or someone by saying: “That person or object is to a KONAM;” the word KONAM is a substitute for the Hebrew word for offering/קרבן – and is used in order to avoid uttering that word). The intimations of vows/ידות נדרים are like the handle of a utensil that one holds it by, so are intimations of vows by which vows are held. Substitutes for vows, like [Tractate Bava Metzia 58b] when one calls his neighbor by a nickname which is not the essence of the name [of that person].
+מודר אני ממך – if he said one of these linguistic formulations: “I am forbidden by vow from you that I don’t eat your [food], or/and I taste your [food],” or “I am separated from you that I don’t eat your [food], or/and if I taste your [food],” or “I am distanced from you that I don’t eat your [food] or/and I don’t taste your [food],” this is an intimation of vows and it is forbidden to eat or to taste with him. But if he said to him: “I am forbidden by vow” alone, there is no implication in his words other than he doesn’t speak with him. And “I am separated from you” alone, implies that he will not engage in business with him, and “I am distanced from you” alone, implies that he will not sit within his four cubits, and does not prohibit eating with him unless he specified and stated with one of these linguistic formulations, “that I don’t eat [food] with you,” or “I don’t taste anything with you.”
+רבי עקיבא היה חוכך וכו' (had some hesitation about deciding in favor of greater stringency) – meaning to say, rubbed/scratched his lips on against the other, but did not want to forbid explicitly, but it had appeared from his temperament/mind that it was forbidden.
+כנדרי רשעים נדר בנזיר ובקרבן ובשבועה – if he said: “May this be upon me like the vows of wicked people whose vows in the case of a Nazir or in bringing a sacrifice or in taking of an oath if I eat this loaf, and he transgressed and ate it, he is liable to become a Nazir for thity days and to bring a sacrifice of a burnt offering and would liable for flogging/stripes like one who transgresses an oath on a statement (i.e., an oath taken by a person to reinforce a promise or an obligation or o confirm he veracity of a story –he brings a sacrifice based upon his financial situation/קרבן עולה ויורד ) because he mentioned in his oath the Nazir, and/or a sacrifice and/or an oath. But when he stated, “like the vows of the wicked,” since he wicked are those who make vows and take oaths, not the suitable people, for he suitable ones fear not to transgress (Deuteronomy 23:22): “[When you make a vow to the LORD your God,] do not put off fulfilling it, [for the LORD your God will require it of you, and you will have incurred guilt],” and they (i.e., the suitable/appropriate people) are warned not to bring forth an oath from their lips, and therefore “like the vows of the suitable/appropriate [people],” he has said nothing whatsoever.
+וכנדבותם נדר נזיר ובקרבן (as their free-will offerings – he has made a binding vow in the case of a Nazir or in the case of bringing an offering) – if he said, “like the free-will offerings of the suitable/appropriate [people], I will be a Nazir or this is an offering if I eat this loaf,” and he consumed it, he is liable regarding becoming a Nazir, or in bringing a sacrifice, for the suitable/appropriate people sometimes make vows of becoming a Nazir in order to separate from prohibition. But when they make a free-will donation of a sacrifice that they bring their offering to the entrance of the Temple courtyard and sanctify it there in order that they will now come through it as a hindrance/stumbling-block. And the free-will offering is when he says, “May this be,” or “A vow be upon me.” Therefore, the worthy people make a free-will offering but do not make a vow, in order that one may not be led to commit an offernse through it.
+
+Mishnah 2
+
+קונם קונח קונס הרי אלו כנויין לקרבן – these are the languages of non-Jews, and there are from them one who calls for a certain sacrifice, and there is one wo calls such, and in every language when he states from these [forms of language] he causes to take hold of a sacrifice.
+נדר במותא – meaning to say that he took an oath to curse, which is a substitute of an oath/imprecation, and it is a an oath in the language of an Aramaic translation
+
+Mishnah 3
+
+לחולין שאוכל לך – The LAMED/ל has the vocalization of a PATACH, and it implies Something not unconsecrated will be what I will eat with you, but rather holy/sanctified.
+לא כשר – it will be, but rather invalid. And these are Holy Things that are connected with things that are fit/appropriate and invalid/inappropriate.
+לא דכי – not permitted, like a pure species of locust (see Tractate Eduyot, Chapter 8, Mishnah 4), in Tractate Avodah Zarah [37a – which is kosher, according to Rashi] and even though that the language of permitted and forbidden belongs also regarding a carrion that died of itself and an animal torn by a wild beast, but we hold that we don’t cause to take hold of it other than with something that is vowed or made as a free-will offering, for since there is an implication in “permitted” also in Holy Things, therefore it is taught in the Mishnah (Tractate Nedarim, Chapter 2, Mishnah 4): “Vows that are not spelled out are subject to a more stringent ruling,” for since it is his intention to cause to take hold of a vow, we state regarding a thing that is vowed he intended.
+טהור – if he stated: “it is not pure what I eat of yours.”
+טמא נותר פיגול – if he said: “it is impure what I eat of yours,” and similarly for all of them. It is forbidden, that all of these things that are engaged with the Holy Things.
+כאימרא – like the lamb/young sheep of a Sacrifice.
+כדירים – like the chamber of wood or like the chamber of lambs.
+כעצים – like the pieces of wood of the pile of wood on he altar in the Temple.
+כאישים – like the sacrifices that are upon the fire.
+כמזבח – like the sacrifices that are upon the altar.
+כהיכל – like the sacrifices that are in the hall of the golden altar.
+כירושלים – like the sacrifices that are in Jerusalem. Another explanation: like the walls of Jeruslaem, for he holds that the walls of Jerusalem from the remnants of the chamber they have come.
+באחד מכל משמשי המזבח (by one of the utensils used for the altar) – as, for example, the forks, bowls (out of which the sprinkling is done), coal-pans. If he said, “like the forks that I eat of yours,” or “like the bowls that I eat of yours,” and similarly for all of them, even though he didn’t mention [specifically], “sacrifice,” behold this is like making a vow for a sacrifice.
+רבי יהודה אומר האומר ירושלים – without the “KAF/כ ,” he did not say anything. But the first Tanna/teacher disputes him. And the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+האומר קרבן עולה מנחה חטאת תודה ושלמים – all of hese are obligatory sacrifices, and the thanksgiving-offering also is similar to an obligation, for four require givng thanks, but you might think I would say that this one takes a vow in something that is the legitimate subject of a vow.
+ורבי יהודה מתיר – because they were said without the "כ"/KAF they are compared to someone who took an oath regarding the life of the burnt offering, and thee isn’t here either a vow nor an oath. But the first clause [of the Mishnah] teaches us that the first Tanna/teacher disputes that of Rabbi Yehuda, even regarding Jerusalem if he mentioned it without the "כ"/KAF and stated that it is a vow. But the concluding clause [of the Mishnah] comes to inform us that Rabbi Yehuda disputes that [opinion] of the first Tanna/Teacher, even with a sacrifice of a burnt-offering, etc., when he mentioned them without a "כ" /KAF – for it is not a vow.
+קרבן הקרבו כקרבן שאוכל לך אסור (May what I eat of yours be the Korban” “like the Korban,” [By] a Korban [do I vow] be what I eat with you, he is bound) – even though we we heard all of them already, “the KORBAN” is required for it, for you might I would say that he says, “By the life of the KORBAN.” But surely it is taught in the Mishnah further on in Chapter 2 [Mishnah 2], “Korban” be what I eat with you,” he is not bound, there it is speaking of a KORBAN/sacrifice, which implies the life of the Korban.
+לקרבן אל אוכל לך רבי מאיר אוסר (for a KORBAN shall be what I eat with you) – that it is made like saying, “it shall be like a sacrifice,” therefore, I will not eat with you. But the Halakha is not according to Rabbi Meir.
+קונם פי מדבר עמך – but even though that the vows do not take effect on a matter lacking substance, and speech has no substance in it, nevertheless, when he says, “KONAM be my mouth with speaks to you,” he prohibits his mouth from speaking, and his mouth spoke something that has substance. And similarly, “my hands be forbidden from their actions,” and/or “my feet from their walking,” and all similar things to this.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+ואלו מותרין. חולין שאוכל לך (and these [vows] are not binding: may what I eat of yours be unconsecrated food) – he (i.e., the teacher of the Mishnah) took these merely as a sign, ust as unconsecrated food that I may eat of yours – there is no need for a request made to a Sage (i.e., if a person makes a vow or takes an oath, or consecrates property, and afterwards regrets having done so, he may go to a Sage and request that he release him from his vow). So also, all of these that we mention in our Mishnah in the first clause there is no need for a request made to a Sage.
+כעורות לבובין (like hides pierced at the heart) – they wud make incisions in the animal while it is living opposite the heart and remove the heart and sacrifice it to idolatry, and this sacrifice to idolatry is prohibited to derive any benefit.
+כחלת אהרן – who was first for the Kohanim (see Numbers 15:20 – “You shall make a gift to the LORD from the first yield of your baking, throughout the ages). And it cannot be something that is vowed, for Hallah and heave-offering/Terumah come as a vow or a free-will offering.
+הרי זה מותר – as it states in Scripture (Numbers 30:3): “If a man makes a vow [to the LORD],” until he should make a vow with a thing that is vowed. But a sin-offering that I won’t eat with you , as we stated in the first chapter [of Tractate Nedarim, Mishnah 4], even though it is not something that is vowed, there is reason, for it is possible that he will bring a sin-offering through a vow, as for example, that he took a vow to be a Nazir, and is liable to bring a sin-offering [upon the conclusion of the thirty-day length of serving as a Nazir].
+הרי את עלי כאמא (Lo, you are like mother to me) – even though this this is not a matter that is vowed, it is more severe from all of the others that are above, he requires a release from the Rabbis if he is an illiterate individual (i.e., “Am HaAretz) 
+and we make an opening for retracting a vow from another place (i.e., reason) meaning to say, we request for him and opening and reason for his remorse. But it is not sufficient [to ask him]: Do you now regret [that you had vowed]? Or that your heart is upon you – that you bear a grudge (see Tractate Nedarim 21b), and all of this in order that he may not behave lightly in such a matter and that he should not become accustomed to forbid his wife upon him.
+קונם שאיני ישן כו' – Lo, this is (Numbers 30:3): “he shall not break his pledge” according to the Rabbis, but from the Torah, there is no vow taking effect, for vows do not take effect other than on something that has substance (see Talmud Nedarim 15a).
+קונם שאיני משמשך (that I will not have sexual relations with you) – In the Gemara (Tractate Nedarim 15b) a difficulty is raised if he is subservient to her, how is he able to release her subservience through his vow, for it is like prohibiting the produce of his fellow on his fellow? But it [i.e., the Gemara] responds, as, for example, when he stated that he takes a vow against enjoying the benefit of her sexual relations with me,” that he forbade this benefit upon himself, and we don’t feed a person something that is forbidden to him.
+שבועה שאיני ישן וכו' – this is forbidden form the Torah, for oaths take effect whether there is something in it of substance, or whether it is on something that has no substance. But if he took an oath to not sleep for three consecutive days, night and day, he is flogged/whipped and he sleeps immediately, because he took an oath on something that is impossible to fulfill.
+
+Mishnah 2
+
+קרבן לא אכל לך כו' (KORBAN,I shall not eat with you) – he is permitted (i.e., he is not bound), for this would be like he took an oath with a KORBAN that he would become like he says: “by my Life, a KORBAN if I eat with anything with you.”
+שבועה שלא אוכל לך – and we don’t say, “by my life with an oath it is said,” as we say with a KORBAN, for an oath has no substance and it doesn’t belong to say with it, “by my life with an oath.”
+שבועה שאוכל לך – sometimes, “the taking of an oath that I shall eat with you” is not that I will actually eat, as, for example, that his fellow would refuse him to him and he says, “I will not eat, I will not eat,” and thereafter he says, “by an oath I will eat with y,” that he will not actually eat,” and this is what he said, “with an oath that will be upon me, if I eat with you.”
+זה חומר בשבועות – we are not able to maintain an oath that I shall not eat with you, for since it teaches that this is more stringent, it implies that it is a vow, but it is not more stringent like an an oath, and regarding “Korban, I will not eat with you,” it is taught in the Mishnah that he is not bound, and that it is not a vow at all. Because of this, one needs to establish it on what is taught above (Chapter 2, Mishnah 1): “KONAM that I shall not sleep,” “that I won’t speak,” for behold, this [applies] to (Numbers 30:3): “he shall not break his pledge.” But we establish from the Rabbis that according to the Torah, the vow has not effect other than on something which has substance, and this is the stringency regarding oaths from that of vows, that an oath takes effect even on something that has no substance.
+תפילין שאני מניח – because he forbid a sacred object held in hand at the delivery of an oath that is upon him, and it doesn’t appear like taking a vow to void the Mitzvah, for behold, he didn’t accepted it upon himself, but rather, prohibited the sacred object upon him, but he would fulfill the Mitzvah it would a Mitzvah that comes to be fulfilled by means of a transgression and it would be similar to someone who is required to eat Mitzvah on the nights of Passover but only found Matzah of eatables forbidden pending the separation of sacred gifts or something dedicated to the Temple, which is forbidden to consumel. But all languages of oath that he forbids upon himself from doing something, for since he is liable to perform the Mitzvah, it is not within his powers to release himself from the obligation of the commandment. But if he said, “a KORBAN is upon me if I put on Tefillin, the vow takes affect and he is liable to bring a sacrifice if he put on Tefillin.
+
+Mishnah 3
+
+חייב על כל אחת ואחת – and he will a Nazir for thirty days if he said, I am an undefined Nazir, nad he will bring the Nazirite sacrifice and return to be a Nazir according to the number of times that he said, “I will be a Nazir.” But regarding an oath, he is not liable other than for one [sacrifice,” for he is not flogged/whipped other than one set of stripes. But if he made a request to be released on the first oath, the second oath takes effect. And similarly, if he made a request to be released on the second [oath], the third takes effect. But he is is forbidden to eat until he all of them are not binding, because it does not teach in the Mishnah, “behold this is one oath,” but rather, “he is only liable for one count only.”
+
+Mishnah 4
+
+ופירושם להקל – even though that when he explained his words, we follow after his explanation, for when it is undefined and he didn’t explain, we go to the most stringent [opinion], for a person who makes an undefined vow, his intention is to forbid.
+כבשר מליח – which is a sacrifice, as it is written (Leviticus 2:13): “[You shall season your every offering of grain with salt; you shall not omit from your grain offering the salt of your covenant with God;] with all your offerings you must offer salt.”
+כחרם של כהנים מותר (assigned to the private use of priests) – even though that which belongs to the priests, people commit religious sacrilege with them until they come into the hands of the Kohanim, and they are a thing that is vowed, nevertheless, undefined property of the priests implies that they have already come into the hand of a Kohen (see also Tractate Arakhin, Chapter 8, Mishnah 6)..
+אם כמעשר בהמה אסור – for this is something that was vowed, that one must sanctify it, but the tithe of cattle does not prohibit the stable/shed like the tithing of grain prohibits the granary/threshing floor.
+שאין אנשי גליל מכירין תרומת הלשכה – becase they were far from Jerusalem.
+שין אנשי גליל מכירין חרמי כהנים – for everything that they would dedicate for priestly use, they would set aside for the repair of the Temple. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+בחרמו של ים – the language of a net, as in (Ecclesiastes 7:26): “[Now, I find women more bitter than death,] she is all traps , her hands are fetters, [and her heart is snares].”
+הרי עצמי קרבן – he forbade himself like a KORBAN/sacrifice upon his fellow.
+אין נשאלים עליהם – it is not necessary for a request to a Sage [to release him from a vow] for they don’t take effect.
+ואם נשאלין – but if this person is an illiterate person/Am HaAretz who made a vow in such a manner and he came to request from a Sage [to release him] from his vow, we don’t make an opening for him for regret and we don’t release him. But if he transgressed on this vow, we excommunicate him.
+פוחתין לו פתח ממקום אחר – we show him that the matter exists and we make an opening for him for another reason and release him from his vow. But we don’t punish him and we are not stringent with him. And such is the Halakha.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+ארבעה נדרים (vows intended for urging to buy/sell or while bargaining; vows made dependent upon an impossibility/an exaggeration; vows made in error; vows made on conditions unavoidably fulfilled/under compulsion) – all of them will be explained further on.
+קונם שאני פוחת לך מן מסלע – KONAM this loaf of bread if I [pay] less to you than a Sela. And a SELA is four Denarim.
+על השקל – it is one-half of a SELA.
+שניהם רוצים בשלשה דינרים – but it was not in their hearts for the sake of a vow, but rather, the seller vowed to urge/encourage the purchaser that he should increase they money, and similarly, the purchaser, in order that the seller should lessen the cost of the purchase, therefore, it was not a vow. But even though that matters that are in the heart are not matters, where a matter can be proven like here, for such is the manner of all sellers and purchasers to do this, we follow after the things that are in the heart.
+ר"א בן יעקב אומר אף כל הרוצה להדיר את חבירו כו' – The Gemara (Tractate Nedarim 23b) that our Mishnah is deficient and should be read as follows: A person who wants that his fellow should eat with him but refuses him and forces him to take a vow, it is the vow intended for urging to buy/sell. And the person that wants that he will not vows will not be fulfilled all year will stand up on Rosh Hashanah and state, “every vow that I will someday make is nullified.” And that he will stand up on Rosh Hashanah is not exact, but rather, the same law applies at every time that he wishes and for every time that he establishes.
+ובלבד שיהיה זכור – from the condition at the time of the vow, and his mind/intention is upon the condition that it will be fulfilled, then the vow is nullified. But if he is not reminded of the condition at the time of the vow and not at an interval equivalent to the time of speaking (i.e., the amount of time it takes to say in Hebrew, “Greetings to you, my teacher and rabbi”), from the time that he made the vow, the vow exists/endures. But it is not necessary to state that if he is reminded from the condition at the time of the vow and it is his intention that the condition will be nullified and vow existent, for it is clear that the vow exists. But the laws of oaths and vows are equivalent in this law. And the Halakha is according to Rabbi Eliezer ben Yaakov.
+
+Mishnah 2
+
+נדרי הבאי – exaggeration and additional speech, but he himself knows that it was not the case.
+קונם אם לא ראיתי – KONAM upon me this loaf of bread if I did no see, etc. (i.e., a snake as s big as the beam of an olive press).
+נדרי שגגות – he said, KONAM upon me this loaf of bread.
+אם אכלתי אם שתיתי ונזכר שאכל ושתה – and at the time of the vow he thought that he did not eat and did not drink, it would not be a vow.
+קונם שאיני אוכלך לך ואיני שותה, ושכח ואכל ושתה – that at the time that the vow takes place which is at the time of eating and/or drinking, he forgot the vow, it is permitted/annulled, as we derive it from an oath as it is written (Leviticus 5:4): “[Or when a person uttes an oath to bad or good purpose –] whatever a man may utter in an oath – [and though he has known it, the fact has escaped him, but later he realizes his guilt in any of these matters -]” that we require that he will be a man at the time when the oath takes place upon him, meaning to say, that he will be mindful from the oath, and the same law applies with regard to a vow.
+קונם אשתי נהנית לי שגנבה את כיסו – these are vows made in error, for since it became known that she did not steal from him, it is found that there was no vow.
+אלו ואלו מותרין – for a vow that was partially permitted is completely permitted, for he does not want that his vow would take place, but rather, similar to that he made the vow, and since part of it was in made inadvertently in error, all of it is nullified.
+
+Mishnah 3
+
+מדרי אונסין – that from the initial point, it was not his intention that the vow would come to pass if an unavoidable interference would prevent him, and in a case like this when the matters prove it, the matters of the heart are matters.
+
+Mishnah 4
+
+להרגין – robbers that kill a person and take his money.
+ולחרמים – thieves that do not kill, and not only this, even that is taught (i.e., the cases in the Mishnah that are in descending order of demonstrability).
+ולמוכסין – a customs/tax collector that stands on his own. But a tax-collector that was appointed by the king (i.e., “the state”) whether the king is an Israelite or a non-Jew and takes a specified amount as the law of the kingdom, “the law of the land is the law,” and it is forbidden to flee from the tax-collector, and all the more so, that it is forbidden to take a vow or to swear to him a falsehood/lie.
+שהן של תרומה – even though they kill and steal, we don’t eat something that is forbidden (other than to Kohanim). Alternatively, heave-offering is not important to them because it is not eaten other to pure Kohanim and is sold very cheaply.
+לא יפתח לו בנדר – if the violent man did not ask of him to take an oath, he should not begin with an oath.
+כמה שהוא מדירו ([one takes a vow] only in the matter concerning which a vow is imposed) – if the violent man did not ash of hm to take a vow, he should not take a vow to him other than in what he asked alone, and not take a vow to him in another matter. And ll of these four vows that are taught in our Mishnah, the laws of vows and oaths are equal, but what is permissible in a vow is permissible in an oath and it doesn’t require a release, except for vows of incitement alone, that require release from the words of the Scribes, therefore, an oath is forbidden with them.
+
+Mishnah 5
+
+הרי נטיעות האלו קרבן אם אינן נקצצות – he saw the storm-wind and was afraid lest it would cut down his plants, and he said, “Lo, these are KORBAN (i.e., dedicated to the Temple) if they are not cut down.” Or he saw conflagration that fell upon the city and was fearful about his cloak lest it would be burned and he states, “Lo this is a KORBAN, if it is not burned.
+יש להם פדיון – like the rest of the things dedicated [to the Temple], and he can redeem them and purchase with their monetary proceeds a sacrifice. But since he didn’t say, “Lo, these are upon me as a KORBAN,” they are not to be delivered as a sacrifice, but rather, that he will be able to purchase with their monetary proceeds a sacrifice.
+אין להם פדיון – but rather the money is seized in its holiness and the plants return to become holy, for since he said, “until they are cut down,” this is what he said: when I redeem they will return and be sanctified until they are cut down.
+
+Mishnah 6
+
+מותר ביושבי יבשה – for it is nt their practice to go down to the sea.
+בכלל יושבי היבשה – for eventually they will go down [to the sea] and to dwell on dry land.
+לא כאלו ההולכים מעכו ליפו – there are those who interpret this as such: That which is taught in the opening clause of our Mishnah: “He who takes a vow [not to gain benefit] from those who go down to the sea, are permitted [to gain benefit] from those who dwell on dry land, which implies, that those who go down to the sea are prohibited [to gain benefit from them], not the like of those who go from Acre to Jaffa, for a person who makes a vow from those who go down to the sea is not prohibited to them, for because of a short distance like this, they are not called, “those who go down to the sea.” There are those interpret: “not like those who go from Acre to Jaffa lon, because hey are included in those who go down to the sea that are prohibited, but also they are called hose who dwell on dry land, but rather, even those sail out of sight, because eventually, they will go down to dry land.
+
+Mishnah 7
+
+מי שהחמה רואה אותו – for he didn’t say from those who see [the sun].
+
+Mishnah 8
+
+אמר בקרחים ובבעלי השיבות – since he didn’t say, “with those who have hair.”
+שאין נקראים שחורי הראש אלא אנשים – because the men sometimes cover heir heads and sometimes reveal and blacken their heads that is recognized that they are men, but women always walk and their heads are covered. But the small children, whether boys or girls walk with their heads revealed and they are not recognized as to whether they are boys or girls, and because of this, they are not called, “black-haired,” but rather, the adult men.
+
+Mishnah 9
+
+מן שילודים – implying that they have already been born.
+מן הנולדים – implying those who will in the future be born.
+מן הנולדים רבי מאיר מתיר אף בילודים (from those who are born) – In the Gemara (Tractate Nedarim 30b) it explains that the Mishnah is deficient and should be read as follows: [those who take a vow] from those who may be born thereafter, are prohibited to those who are already born. Rabbi Meier states, even those who make a vow [to be prohibited] from those who will be born thereafter are permitted to those who are [already] born, in order that one who takes a vow [to be prohibited from those who have been already been born are permitted to those who may be born thereafter.
+אלא ממי שדרכו להוליד – as for example, humans and beasts, to exclude fowl and fish who do not give birth but rather lay eggs.
+
+Mishnah 10
+
+מאוכלי שום – one of ten enactments made by Ezra [the Scribe] that they would eat garlic on Friday evenings, because it increases seed (i.e., semen) and Friday evening is the time for fulfillment of marital duties of Sages (see also Tractate Ketubot, Chapter 5, Mishnah 6).
+ומותר בכותים – they do not make pilgrimage [to Jerusalem]. But even though that this is according to the Torah, because they hare Jerusalem and chose for themselves Mount Gerizim.
+
+Mishnah 11
+
+מותר בישראל – they have department from the category of the children of Noah/Noahides.
+ואסור באומות העולם – and even those who are from the seed of Abraham (i.e. Abraham’s other children such as Ishmael or the children of Keturah, etc.).
+אסור בישראל – and converts also are within the category of he seed of Abraham, as it is written (Genesis 17:5): “[but your name shall be Abraham,] for I make you the father of a multitude of nations.”
+ומותר באומות העולם – and even with those who are from the seed of Abraham, for only the children of Jacob were called the seed of Abraha, as it is written (Genesis 21:12): “for it is through Isaac that offspring shall be continued/called for you,” but no all of Isaac/כל יצחק (i.e., Esau).
+שאיני נהנה לישראל – that of Israel.
+שאין ישראל נהנין לי – of what is mine.
+ומוכר ביותר. אם שומעין לו – this is the reading, meaning to say, he will sell the thing for more from such as it is of its value, if his fellow wishes to listen to him, and to purchase from him the object for more than what it is worth.
+לערלים – the opinion on whomever does not believe in ritual circumcision.
+למולים – that believe in ritual circumcision.
+מותר בערלי ישראל – as for example, whomever whose brother died on account of [ritual] circumcision.
+ואסור במולי אומות – as for example, an Arab who is [ritually] circumcised or a Gibeonite who is [ritually] circumcised.
+שלש עשרה בריתות – it is stated in the portion of circumcision (Chapter 17 of Genesis, where the word "ברית"/covenant, is mentioned thirteen times) which is mentioned to Abraham.
+שהיא דוחה את השבת – as I is written (Leviticus 12:3): “On the eighth day the flesh of his foreskin shall be circumcised,” and even if [the eighth day is] on Shabbat.
+שהיא דוחה את הנגעים – that we expound, "ימול"/shall be circumcised (Leviticus 12:3), and even in the place of a white spot on the skin (eventually one of the symptoms of leprosy), but we don’t have here because of cutting off his white spot, which is part of the negative commandment of (Deuteronomy 24:8): “In cases of a skin affection [be most careful to do do exactly as the Levitical priests instruct you].”
+
+Chapter 4
+
+
+
+Mishnah 1
+
+אין בין מודר. אלא דריסת הרגל – to pass through his land, or to lend out utensils that they don’t make in them food necessary for the Sabbath day, which are permissible for someone who took a vow of deriving food from him, but is forbidden if he took a vow to enjoying any benefit from him.
+נפה וכברה רחים ותנור (winnow, basket used as a sieve, millstone, an oven) – that they prepare in them food necessary for the [Sabbath] day. And all the more so, a pot or a spit where the food stands within it. One who takes a vow against food that is taught in our Mishnah, is he who says to him: “KONAM: benefitting from your food is upon me.”
+מקום שמשכירין כיוצא בהם (a place where these things are rented out) – for since it is the practice to rent out such things and he foregoes the rental payment, with those monies he can purchase food necessary for the [Sabbath] day and he made him take a vow from deriving benefit is brought through the food.
+
+Mishnah 2
+
+שוקל לו שקלו – the half-shekel that everyone from Israel is obligated for in each yer for the needs of the community sacrifices. But the person making he vow is able to pay his portion [for the one-half shekel] for him, for he is performing a mere Mitzvah.
+ופורע לו חובו – here are those who establish it especially regarding a debt that the borrower made a condition/stipulation with the lender that he should not pay back the debt other than when he wanted and the creditor is not able to pressure him, but now he doesn’t benefit him at all when he pays back his debt. But there are those who establish it for every debt that is in the world, which is not other than preventing the creditor that he should not make a claim against him, for the preventing of a claim is not within the category of benefit.
+ומחזיר לו אבדתו – whether the property of the one returning [the object] are forbidden on the person who lost [the object] or whether the property of the person who lost [the object] are forbidden on the person who returns [the object], because he is performing a Mitzvah [of restoring/returning a lost object].
+ובמקום שנוטלין עליה שכר תפול הנאה להקדש – when both of them take a vow of deriving any benefit from each other, if he akes the reward, it is found that he benefits, and if he doesn’t take the reward, it is found that he provides benefit [to the other], therefore, that benefit should fall to the Temple property. But we don’t say that he should bring the benefit to the Dead Sea (literally, Salt Sea), because his benefit is forbidden upon him like something given to the Temple property, therefore, all benefit that comes to his hand from him is Temple property/dedicated to a sacred purpose.
+
+Mishnah 3
+
+ותורם תרומתו ומעשרותיו לדעתו – as, for example, that he said, all who wish to make a heave-offering should come and make the heave-offering/Terumah. But he should not tell him to make the heave-offering, for behold that makes him an agent and it is a benefit to him that he performs his agency.
+ומקריב לו קיני זבין וזבות – a Kohen who made a vow with an Israelite to not derive benefit from him, he can offer his sacrifices that he brings for a male with an emission and/or a female with an emission and/or [bird-offerings] for women who have given birth.
+ומלמדו מדרש – Sifra (i.e., the legal Midrash to Leviticus) and Sifrei (i.e., the legal Midrash to Numbers and/or Deuteronomy) , which is the Midrash of the the verses.
+הלכות – a usage dating from Moses as delivered from Sinai (i.e., a traditional law or a traditional interpretation of a written law).
+אגדות – words of the Sages that were supported through Biblical passages. And the reason that it was permitted to teach him all of these things, is that a person is not permitted to take a salary in order to teach his fellow all these things, and there is no benefit here, for he is performing a Mitzvah.
+אבל לא ילמדנו מקרא – for he is permitted to take a salary for the study of Bible for it is not other than the payment for the incisions in the Bible vers according to sense to play the Biblical verses in their appropriate manner, and it is not according to the Torah, and it is permitted to take payment for this for if he does not take payment, he ends up providing benefit for him, and if he takes [payment] it is found that he benefits. And specifically in a place where it is the practice to take payment for the Scripture, but in a place where they don’t take payment for Scripture, even Scripture is permitted to teach him.
+אבל מלמד הוא את בניו – for even though it is a Mitzvah upon the father to teach his son, and this fulfills his obligation to do so, it is not called benefit, for the Mitzvot/commandments were not given to benefit from them. But it is also possible that he would find someone else who will teach him (i.e., his son) for free.
+לא יזון את בהמתו – for it is satisfactory to him (i.e., the animal) with spices and this benefits him.
+טמאה נפשה וגופה לשמים – that for work it exists and he doesn’t worry about the corpse.
+שאם ירצה מוכרה לעכו"ם – for eating and he takes the excess monies for its corpse.
+
+Mishnah 4
+
+עומד אבל לא יושב – our Mishnah deals with when those who visit [the sick] enter who are forbidden [by vow] to the sick. But in a place where they take payment on sitting with the infirm person, for if he sits with him and doesn’t take his customary payment, he causes him benefit. But standing, it is a short time and it is not customary to take payment for this.
+רפואת הנפש – the healing of his body.
+רפואת ממונן – the healing of his cattle/beast. For it is obligatory for a person to heal his fellow when he takes ill, as it states (Deuteronomy 22:2): “then you shall give it back to him,” to include he loss of his body, and he is doing a Mitzvah, therefore, even though he made a vow not to allow him to derive any benefit from him, he heals him with his hands when he becomes sick in his body. But if his beast/cattle became ill, he is not able to heal it with his hands because he provides benefit, but says to him: “this drug/medication is fine for it (i.e., the animal), [or] that drug/medication is bad/harmful for it (i.e., the animal).
+אבל לא בקטנה – because he provides benefit t him when he raises the water over him.
+אבל לא בימות הגשמים – because he warms it (i.e., through his body) And the Halakha is according to Rabbi Yehuda.
+אבל לא מן המחוי – he doesn’t eat with him in one utensil, lest he leave over from eating a nice portion that is within in order that this one who took a vow against deriving benefit from him will eat, or lest a piece that he eat draws close in front of him and it is found that he benefitting him.
+אבל אוכל הוא מן התמחוי החוזר – the owner of the house. Reuven eats in a bowl that he knows that when he will return it to the owner of the house, the house owner will go back and send it to Shimon who is under a vow against benefit from him, and we don’t suspect lest he (i.e., the owner of the house) in order that Shimon will eat from it and it is found that he is benefitting him.
+האבוס שלפני הפועלים – a large utensil that we fill it and all of the workers will eat from it together.
+לא יקצור עמו באומן – he should not trim with in in the same row that he trims. For this causes him that he will hurry to do his work that when he finds the place free, and it is found tha the benefits him. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 5
+
+מן הנוטות (from the overhanging fruit) – suspended/hanging fruit that overhang outside of the orchard.
+ובשביעית לא ירד לתוך שדהו – even though the All-Merciful made ownerless the produce of the seventh year, the All-Merciful did not make the surface of the land ownerless, and we suspect lest at the time that he doesn’t eat from the produce, he will tarry on the field and be delayed there and benefit from the surface of the land which is not ownerless.
+
+Mishnah 6
+
+המודר הנאה חמבירו לא ישאילנו – as a decree lest he borrow from him, and he forbade benefit of that person upon him. But similarly, he cannot lend him, as a decree lest he borrow from him.
+ולא ימכור לו – for less than its worth/value, a decree lest he also purchase from him for less than its worth/value and it is found that he is benefitting.
+אם היה דרכו לחרוז הוא אסור – he did not intend other than that he himself should not plow like he was accustomed, but others will plow.
+ואם אין דרכו לחרוש – his intention was not to plow it, neither him nor others.
+
+Mishnah 7
+
+ואין לו מה יאכל – it (i.e., the Mishnah) took a usual incident, and the same law applies even if he has what to eat.
+ובא זה ונוטל מזה – if he wants to give him, and he doesn’t violate his vow. But he cannot force him to pay him, for this one did not say to him: “Give him and I will pay.” But if he said to him, yes, it is prohibited, for that makes him into an agent.
+
+Mishnah 8
+
+ור"י אוסר – for since there isn’t there another who would be able to provide other than him, it is like a gift. But the Halakha is not according to Rabbi Yossi. But especially when he (i.e., the one who has taken a vow not to benefit from his fellow) has nothing to eat, that the Rabbis permit, but not with another person.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+השותפין – that each one of them a house in the courtyard, and the courtyard that is in front of the houses, both of them are partners in it But at the time when the courtyard has the law of division/partition, and as such there will be four cubits in the courtyard to each and every house in front of the house, and there will remain from the courtyard another four cubits to this one (i.e., person) and four cubits to that one (i.e., person), in this everyone admits that both of them are forbidden to enter into the courtyard until they divide it, for since the law of division/partition is there. But Rabbi Eliezer and the Rabbis do not disagree other than regarding a courtyard that does not have the law of division, as the Rabbis state that each of them enters through his fellow’s [property], but Rabbi Eliezer ben Yaakov holds that there is a retrospective designation (i.e., the legal effect resulting from an action selection or designation or disposal of things previously undefined for their purpose/ברירה) and this one goes to his and that one goes to his.
+ושניהם אסורים להעמיד שם רחים וכו' – But Rabbi Eliezer ben Yaakov admits in all of these that the partners prevent each other, for it does not belong to permit for the reason of the retrospective designation, for since it is within his hand/power to prevent him, and if he doesn’t prevent him,it is found that he provides him benefit.
+ופופין את הנודר למכור את חלקו – for we are concerned that after he sees his fellow entering, he will forget and will also enter. But when both are prohibited [from entering] we don’t concern ourselves, and specifically when he took a vow on his own not to enjoy benefit from his fellow is when we force him to sell his portion but if his fellow made him take a vow that he will not benefit from him, he is the victim of an unavoidable accident, and we don’t force him to see for what can he possibly do? But if you stated such, each partner should make his friend take a vow that he will not benefit from him in order that we can force him to sell his portion.
+
+Mishnah 2
+
+היה אחד מן השוק וכו'- to inform you of the power of Rabbi Eliezer ben Yaakov that it (i.e., the Mishnah) took this, for even one from the market that has no portion in the courtyard, Rabbi Eliezer ben Yaakov permits him to enter for the reason of restrospective designation/ברירה . And the Halakha is according to Rabbi Eliezer ben Yaakov.
+
+Mishnah 3
+
+המודר הנאה מחבירו ויש לו מרחץ ובית הבד וכו' – Reuven who is forbidden upon him to derive benefit with the possessions of Shimon, and Shimon has in the city a bathhouse and an olive press building that he rented out to others, and Reuven comes to use them, we see if here remains to Reuven a place in this bathhouse and/or the olive press building that he didn’t rent to him as for example, the cistern in the bathhouse, and things similar to this, it would be forbidden for Reuven to use them, but if not, it is permitted.”
+ומת או שמכרם לאחר מותר – for since he said, “your house”, “your field,” but he didn’t intend other than for the time when hey are his. B if he said, “this house,” or “this field,” he has forbidden them for him forever.
+
+Mishnah 4
+
+הריני עליך חרם – my benefit will be forbidden upon you like a חרם/property designated for sacred use only (or like excommunication) that you wil not be able to benefit from me.
+המודר אסור – even though he did not answer “Amen.” For a person can forbid upon his fellow that he will not benefit from him.
+הרי אתה עלי חרם – that he forbid upon himself all benefit that would come to him from his fellow, the person making the vow is forbidden.
+בדבר של עולי בבל – as, for example, the cistern of those who ascend for the Festivals, who would come up from Babylonia to the Land of Israel for the Festival, and that cistern was found in the middle of the path and the hands of all Israel were equal upon it and it was like ownerless, and not like something that belongs to partners.
+
+Mishnah 5
+
+הרחבה (town square) – the markets that are in the city.
+והתיבה (ark) -where they place in it the Scrolls/books.
+והספרים – that the people of the city buy to study them.
+והכותב חלקו לנשיא – It explains in the Gemara (Tractate Nedarim 48a) that this is what it is said, and what is their remedy? They should write/assign their portion to the President/Nasi, meaning to say that those who made vows are not to benefit from each other and are prohibited to use the street of the city and the Ark and the Scrolls/books, each one of them should write/assign the part/share that each has to the President/Nasi, and afterwards each one of them will be able to use them, for they are using the wealth of the President/Nasi, and not one of them is benefitting from his fellow.
+רבי יהודה אומר – if they wanted, let them assign their shares/portions to an ordinary person, but if they wrote/assigned them to the Nasi, there is no need to make assignment to him/to take possession of it through another person, since because of the importance of the Nasi, he acquires even though that he was not assigned it by another, but an ordinary person does not acquire until he makes assignment to him/he takes possession of it through another [person].
+אנשי גליל אין צריכין לזכות – the people of the Galilee were quarrelsome (see Talmud Nedarim 48a) and through their anger, they would make vows against benefiting from one another, their fathers stood up and assigned their shares to the Nasi, so that if their children after them would make vows forbidding benefit from one another, they would not be forbidden in the street of the city or the Ark or the Scrolls/Books, for they are the wealth of the Nasi.
+
+Mishnah 6
+
+ומעשה בבית חורון וכו' – In the Gemara (Tractate Nedarim 48a), it explains that the Mishnah is deficient and should be read as follows: if its end proves/serves as evidence about its beginning, it is prohibited. And there is the episode in Bet Horon also with one whose last action demonstrated his first [as a mere evasion], etc.
+ואינן לפניך אלא כדי שיבא אבא ויאכל – so we see that he didn’t give them [the courtyard and the food as a gift] other than in order that his father could come and eat, and that is prohibited. But if he had said: “Lo, these are before you, and if it is your desire that [my father] father comes and eats,” it is permitted. But if his meal shows/proves that it he increased the meal more than what he should have and these things are recognized that it was for his father that he did this in order that he would come and eat it is prohibited.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+הנודר מן המבושל – that he said: “KONAM: that which is cooked upon me [that I will not eat it].”
+מותר בצלי ובשלוק – all that is cooked more than the appropriate amount of cooking is called שלוק (i.e., seethed, boiled to a pulp).
+מעשה קדירה רך – that is eaten without bread/pita.
+
+ביצה טרמיטא (an egg boiled down to the size of a pill) – cooked in hot water and protecting it that it should not coagulate/curdle.
+ובדלעת הרמוצה (a gourd made edible by baking in hot ashes) – a gourd that they preserve in hot ashes/embers , which is hot ashes and it becomes sweet in this
+
+Mishnah 2
+
+ממעשה קדרה (cooked in a pot) – food made from flour that was heated in a pot. But the generall rule of he matter, regarding vows one goes according to the language of people according to the time and the place, and if there is a place that calls something roasted cooked, and something cooked roasted, a person who takes a vow from that which is cooked is forbidden with that which is roasted, and such in a similar manner to this. Bu if mst people call it this and a minority call it that, we don’t say – go after the majority, but rather it is a doubtful vow, and all doubtful vows are dealt with stringently.
+
+Mishnah 3
+
+אינו אסור אלא מן הכבוש מן הירק – for undefined pickled is of vegetables.
+כבוש שאיני טועם – implying all kinds of pickled [foods]. And similarly, seethed, roasted and salted, without the "ה"/definite article “the”, implies all the kinds of seethed, and of roasted and of salted.
+
+Mishnah 4
+
+דג דגים שאינו טועם – neither fishe nor fishes, and everything is implied.
+טפלין – without salt.
+בטרית טרופה (a brine containing hashed pickled fish in which you can cannot recognize the clean and unclean fish) – fish that they cut it up into small pieces and sell it and it has a name of its own and is not within the general category of fish and fishes.
+ציר – water/liquid that comes out from the salted fish (i.e., brine).
+ומורייס – fat that comes out from salted fish.
+צחנה (small fish preserved in brine) – a mixture of kinds of brined fish which is called צחנה /small fish preserved in brine), and its example is in the Tractate Avodah Zarah [40a] this is shiploand of small fish preserved in brine,
+ומותר בציר ובמורייס – since the essence of the matter of the fish is not absorbed in them.
+הנודר מטרית טרופה – for since it (i.e., the Mishnah) mentioned טרופה /chopped, from everything that is mixed with a species of fish is implied.
+
+Mishnah 5
+
+קום (curdled milk) – it is the whey that comes out from the cheese.
+אבא שאול אומר כו' בין מלוחה בין טפילה – that you should not say that is the special cheese, implying, that there is no manner to eat it without salt. But the Halakha is according to Abba Shaul.
+
+Mishnah 6
+
+מותר ברוטב ובקיפה (broth and sediments of boiled meat) – the broth that is curdled on the rims of the pot is called קיפה/sediments of boiled meat.
+רבי יהודה אוסר – since it has the taste of meat. But the Halakha is not according to Rabbi Yehuda.
+אימתי בזמן שאמר בשר זה עלי – for since he said, “this meat,” this piece [of meat] is considered ass something forbidden and its taste is forbidden. But if he said, KONAM, this meat upon me, he did not forbid upon himself other than the things that is called meat.
+
+Mishnah 7
+
+מותר בתבשיל שיש בו טעם יין – according to the Rabbis of Rabbi Yehuda.
+
+Mishnah 8
+
+סתוניות – bad grapes that remain in the vines in he days of the fall, bt are not appropriate for wine, and we make of them vinegar.
+כל ששם תולדתו קרויה עליו – but even though it has changed, it is called by its original name, like the honey of date-palms and the vinegar of winter grapes.
+וחכמים מתירין\ – there is a difference between the first Tanna/teacher and the Sages, for the first Tanna/teacher holds that a person who takes a vow against winter/autumnal grape is permitted to the vinegar that comes from them, and is forbidden [to consume] winter grapes, but the Sages permit winter grapes themselves, for since winter grapes are not eatable, when he took a vow from [consuming] winter grapes, his intention was on the vinegar that comes out from them, not on the winter grapes themselves. And the Halakha is according to the Sages. Another explanation: But the Sages permit the vinegar of winter grapes like the honey of dates, for the Sages hold that whether they are things appropriate for consumption pr whether they are inappropriate for consumption a person who prohibits something upon himself is permitted [to consume] that which comes out from it.
+
+Mishnah 9
+
+קפלוטות (porrets) – a kind from the species of leek-green stuff that grows in the Lnd of Israel.
+שהוא שם לווי ( a differentiating epithet) – he who comes to state the vegetables of the field must attach the name of the egetable and state, the vegetables of the field. And similarly for all of them. But in the Seventh year, because the vegetables of he garden are not found, for they don’t grow without work and we eat the vegetables of the field, therefore, undefined vegetables in the Seventh year are the vegetables of the field. This is not the case in the other years of the seven year cycle.
+
+Mishnah 10
+
+אספרגוס – it is a kind of cabbage, but cabbage is not called by the name of asparagus. Another explanation: Asparagus, the water that the cabbage seethed in it.
+מן הגיסין אסור במקפה – for even though that they are placed in the stiff mass of grist, oil and onions/the porriage, the name of the dish of pounded grains is upon them.
+ורבי יוסי מתיר – for he holds that it is called a porridge of pounded grains, it is not called mere pounded grains.
+מקפה – a thick cooked dish of beans or of a sort of pudding consisting of minced meats, mixed with wine and spices.
+הנודר מן המקפה אסור בשום – it was customary to put garlic in every porridge in order that it would provide flavor, and the garlic is the stiff mass of grist, oil and onions.
+אסור באשישין (cake made with boiled lentils impregnated with honey) – the refuse of lentils, but the Halakha is not according to Rabbi Yossi in these three segments of our Mishnah.
+חטה חטים שאיני טועם – a grain of wheat, implies baked bread; wheat [ground up] implies to chew.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+הנודר מן הירק. לא מצאתי אלא דלועין – and if it is a species of vegetable, why doesn’t he purchase it for him?
+כן הדבר – and from there I bring a proof. Lest he say I did not find [anything] but pulse. And since I come to consult on the gourd, I can see that it is a kind of vegetable. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+אסור בפול המצרי יבש – that grain is anything that is from grain is implied, every thing that we make of it a heap/pile, and this also is from grain.
+הנודר מן הדגן אסור בכל – kinds of pulse ;hat they make of hem heaps/piles. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 3
+
+בשק ביריעה ובחמילה (sacklng, curtain, blanket of thick, coarse stuff)- kinds of large andvery thick clothing but people do not regularly cover themselves with it.
+מותר גביזי צמר – that he didn’t intend other than for a wool clothing.
+הכל לפי הנודר – according to the time of the vow. Since it is recognized that as a result of the heaviness of his load he made the vow, he is permitted to wear them as clothing. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 4
+
+הנודר מן הבית – that he should not enter the house. He is permitted to enter into the upper story/attic, because it is not included in the house.
+
+Mishnah 5
+
+דרגש (footstool) – a small bed that they place it in front of the large bed and from it one ascends to the large bed.
+לתחומה של עיר – two thousand cubits in every direction surrounding it.
+עיבורה (outskirts) – of the city. The houses that protrude from it within seventy cubits and their remnants. It is like a pregnant woman whose stomach projects outward.
+אגף (door-stop; moulding or eminence of the door frame against which the door shuts) – [place] of the closing of the door. And its example (Ezra) [Nehemiah 7:3]: “let the doors be closed and barred.” (the text of Bartenura lists the source as coming from chapter 3 of Nehemiah which is incorrect.
+
+Mishnah 6
+
+אסור בחילופיהן ובגידוליהן – if he exchanged them ab initio, that which he exchanges for them is prohibited in their monetary value that the Rabbis decreed the prohibition of benefit on their monetary value. And their growth of [something called] KONAM Is prohibited like that dedicated to the Temple which grows.
+שאיני אוכל ושאיני טועם – he did not prohibit upon himself other than consuming and tasting of them alone.
+אבל בדבר שאין זרעו כלה – as for example, onions and things similar to it. Even what grows from what grows is like the body of the prohibition, since this is something of which the seed does not perishes.
+
+Mishnah 7
+
+קונם מעשה ידיך עלי – he forbade all of what she does and what she prepares for him. And if she planted a tree, its growth is prohibited.
+
+Mishnah 8
+
+שאת עושה עכשיו יני אוכל עד הפסח – it implies this – that what you do now I won’t eat of until Passover, but after Passover I will eat. But everything that you do until Passover, I do not eat, implying, every thing that you do from today until Passover comes I do not eat it ever, even after Passover.
+
+Mishnah 9
+
+שאת נהנית לי עד הפסח אם הוכלת את לבית אביך עד החג – Whomever that would stand after Sukkot and prohibit his benefit upon her until Passover if she would go to her father’s house until Sukkot.
+לאחר הפסח בלא יחל דברו – meaning to say, if she went [to her father’s house] after Passovef, she violates (Numbers 30:2): “he shall not break his pledge; “retroactively on what she benefitted from him before Passover.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+קונם יין עד שתחשך – for such is the manner of language of human beings, for when they say, “today,” they want to say until the completion of the day.
+שבת זו – he would stand in the middle of the week, and say, “this week is forbidden” – for the entire week.
+והשבת לשעבר – and he is also prohibited on the sabbath day, for it is in the category of the week that past.
+חודש זה אסור בכל החודש – if he is standing in the middle of the month and said, “this month,” he forbidden until the completion of the month, and the day of Rosh Hodesh of the month ahead, but it is permitted on the day of Rosh Hodesh because it is counted with the next month, and even if Rosh Hodesh is on the thirtieth [day] of the previous month. And similarly, this year, if he stood in the middle of the year and stated, “this year,” it is forbidden until the completion of the year, but it is permitted on Rosh Hashanah which is counted with the year that will come in the future.
+שבוע זה – he was standing in the middle of the Shmittah year and stated, “this seven-year cycle,” he is forbidden until the completion of the Shmittah, and the seventh year is included within the Shmittah year that had passed.
+אם אמר יום אחד, שבת אחת, חודש אחד, שנה אחת, שבוע אחד אסור מיום ליום – if he is standing in the middle of the day and states “one day” he is forbidden until the morrow at this time. And similarly, if he is standing in the eighth [day] of the month and stated, “[KONAM] this month is upon me,” he is forbidden until the eighth [day] of the next month. And similarly, for a year. And similarly, in the Shmittah year. And similarly, if he said, “KONAM that wine is forbidden upon me for an unspecified day, or week, or month, or unspecified year, even though he did not say “one day,” “one week,” “one month,” the law is the time of twenty-four astronomical hours. But one who says “KONAM that wine [will be forbidden] upon me today,” even though he is permitted when it it gets dark, he requires a request made to a Sage [to be released from his vow], as a decree that when he stated “today,” lest he (i.e., the Sage) come [to release him from his vow], when he stated, an unspecified day, that he switched/exchanged between “the day” to “today,” or between this week to an unspecified week. And similarly, for all of them.
+
+Mishnah 2
+
+עד הפסל אסור עד שיגיע – that in the language of human beings, up to but not including.
+עד שיהא, אסור עד שיצא – that implies all the time which is the present.
+עד לפני הפסח ר"מ אומר אסור עד שיגיע (see also Talmud Kiddushin 65a for an alternative reading in this dispute between Rabbi Meir and Rabbi Yossi)- for a person does not inject himself into a doubt, and matter that is ascertained to call “prior to Passover” is stated, and which is until it (i.e., Passover) arrives. But Rabbi Yossi holds that a person does inject himself into a doubt to prohibit all that he is able to have doubts about. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 3
+
+עד הקציר – of wheat and barley.
+עד הבציר – of grapes.
+עד המסיק – of olives.
+אינו אסור עד שיגיע – for since the harvesting season [of wheat and barley), and vintage season [of grapes] do not have a fixed time, as will be explained further on, it does not make a difference if he said, עד שיהא/until it will be or whether he saidעד שיגיע /until it comes, it is not prohibited until it comes, for everything whose time is not determined, it is not the intention of the person making a vow to inject himself into a prohibition of time that is not known to him, and therefore, we state that surely, it states “until it arrives/comes.”
+
+Mishnah 4
+
+עד הקיץ עד יה הקיץ – whether he said “until the summer,” or whether he said “until it will be the summer,” he is not prohibited other than until people begin to bring in the basket containing chosen fruits designated for use, meaning to say, they cut many figs and bring them in with baskets.
+עד שיקפלו המקצועות – (up to the time when they lay figs in layers; alternatively, when they fold up the knives to store them away) - the matting that they dry the figs on them, after they have dried they fold up the matting and set them aside until the next year.
+הכל לפי מקום נדרו – if the majority of the grain of the place is wheat, until the harvesting of wheat. But if [the majority of the grain] is barley, until the harvesting of the barley. And similarly, if he was in the mountain at the time of the vow, until the time of the harvesting [of wheat/barley] and the vintage [of grapes] on the mountain. And if he is in the valley, until the time of the harvesting and vintage of the valley arrives.
+
+Mishnah 5
+
+עד הגשמים עד שיהיו גשמים – in which expression from these two phraseologies that he expressed from his lips, he is permitted since when the rains begin to fall in the second rainfall/fructification which is, in a late year, on Rosh Hodesh Kislev. Therefore, one who takes a vow “until the rains [come]” is prohibited until Rosh Hodesh Kislev, unless it (i.e., rain) fell at the beginning of their time which is in an early year on the seventeenth of Heshvan, and in an average year on the twenty-third of it (i.e., Heshvan). And such is the Halakah. But not according to Rabban Shimon ben Gamaliel who states until the time arrives for the rainfall/fructification.
+ר"י ומר עד שיעבור הפסח – and the Halakha is according to Rabbi Yehuda.
+
+Mishnah 6
+
+לליל הצום – the night of the fast of [Yom] Kippur, for it is a Mitzvah to increase the meal on the eve of the fast of [Yom] Kippur.
+קומם שום שאיני טועם וכו' – that Ezra established that they should eat garlic on Friday nights because it increases the semen (see Tractate Nedarim, Chapter 3, Mishnah 10). But the Halakha is not according to Rabbi Yehuda nor according to Rabbi Yossi his son, but as we stated above in our Mishnah (see Tractate Nedarim, Chapter 8, Mishnah 3), “everything whose time is fixed, he stated, until it arrives, it is forbidden until it arrives; “until it will be,” it is forbidden until after it has passed.
+
+Mishnah 7
+
+זהו כבודי – that I will support my child from my own [possessions].
+מסרבין בו לשאת את בת אחותו – they were urging hin that he should marry the daughter of his sister because she is his age and we state [Tractate Yevamot 62b] that a person who marries the daughter of his sister, upon him Scripture states (Isaiah 58:7.9): “And not to ignore your own kin…Then when you call, the LORD will answer.”
+שלא נתכוין זה אלא לשם אכילה ושתיה – But however,also eating and drinking are permitted, for since he did not state from his mouth “eating and drinking” and wih vows, we require that he issue it from his lips, as it is written (Numbers 30:3): “he must carry out all that has crossed his lips (i.e., literally, come out of his mouth),” and it is not similar to the first clause [of the Mishnah], for marriage is included within the benefits that he has.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+רבי אליעזר אומר פותחין לאדם בכבוד אביו ואמו – as, for example, that they would say to him: “if you would know that the world would say to your father and your mother, ‘see the rearing of your children that you raised, how much your children are lax in the taking of vows’ and it would be found that they despise their honor (i.e., that of their parents), you would not ever take a vow.”
+וחכמים אוסרין – for we suspect that perhaps he would lie, for he is embarrassed to state that he would not allow him from taking a vow because of their honor, and it is found that the Sage pardons this vow without regret and there is no need to find for him an opening [to release him from his vow] at the time that he feels sorry on his own from the beginning.
+יפחתו לו בכבוד המקום – he (Rabbi Tzadok) is raising an objection on the matter of Rabbi Eliezer, for just as that you open [to elicit regret] with the honor of his father and mother, and we don’t suspect that perhaps he will lie, let him open [to elicit regret] with the honor of “the Place” (i.e., God) and they will inform him, that if you had known that you would be called wicket before “the Place” (i.e., God), you would never take a vow? But the Sages said to him according Rabbi Eliezer, that from here, you will not find you will not support them, for even Rabbi Eliezer admits to this, specifically that he may lie, for a person a person is not so impudent that he would not set aside something for the honor of “the Place” (i.e., God), and it is not similar to that of Rabban Shimon ben Gamaliel (see Talmud Nedarim 22a) who opened [to elicit regret] for that person (Proverbs 12:18): “There is blunt talk like sword thrusts [But the speech of the wise is healing].” That there he says to him from the Biblical verses like that which is taught in our Mishnah (see Tractate Nedarim, Chapter 9, Mishnah 4) that he is transgressing on (Leviticus 19:17): “You shall not hate your kinfolk in your heart,” (Leviticus 19:18): “You shall not take vengeance or bear a grudge against your countrymen.” But when we mention to him the honor of God (i.e., המקום ), then he certainly is lying. And the Halakha is according to the Sages.
+שבינו לבין אביו ואמו – as, for example when he made his father take a vow from his possessions,
+
+Mishnah 2
+
+ועוד אמר רבי אליעזר – another leniency in making vows/Nedarim.
+פותחין – in [the releasing from] vows with a נולד/a new situation (i.e., a vow may not be dissolved on grounds of lack of intent if the person who vowed failed to anticipate an unpredictable situation that would have led him to refrain from making the vow, though they can be dissolved if it is shown that they were not made with full intent and knowledge), as for example a thing which is not found and is a new situation and it became established as a new interpretation after he had vowed but if he had known at the time of the vow this thing would be established as a new interpretation, he would not have made the vow.
+וחכמים אוסרים – that the reason of regret is because through regret, the vow is uprooted from its essence, and for a thing that is not found, it doesn’t become a vow that is uprooted/removed from its essence, but for this, he would not have allowed [himself] from making a vow, for he would have thought that it would not ever come to pass.
+ונעשה סופר – a Sage and everyone needs him.
+או שהיה משיא את בנו ברקוב לא הייתי נודר – and for example, that he took a vow for a period of time and didn’t think that he would marry off his son within that time, and that he would have to go to the wedding of his son. But the Halakha is according to the Sages.
+
+Mishnah 3
+
+יש דברים שהם כנולד – they appear like a new situation/נולד
+ואינם כנולד – and he opens with them [as a means of getting a person to regret that he vowed].
+אמרו לו מת וכו' – even though that death is like a new situation, since he specified at the time of his vow on account of what he is vowing, it is made as if he is making his vow dependent upon a thing, as if he specified all the time that her father is alive, therefore, it is not a new situation. But a it is not a complete condition, therefore, it requires renunciation. But in the Jerusalem Talmud it is proven that he doesn’t require renunciation [of the vow]. And so explained Maimonides (see The Laws of Vows/הלכות נדרים, Chapter 8, Halakhot 1-2).
+
+Mishnah 4
+
+אילו הייתי יודע שכן הוא לא הייתי נודר הרי זה מותר – after the Sage loosens/absolves him [from his vow], and all that he vowed [against] benefit from his fellow, when they release him, they don’t release him other than in the presence of his fellow, as it is written (Exodus 4:19): “The LORD said to Moses in Midian, ‘Go back to Egypt, [for all the men who sought to kill you are dead’],” the Holy One Blessed be He said to Moses: “In Midian, you made a vow; in Midian go and releave your vow.” Because Moses swore to his father-in-law (i.e., Jethro) that he would not move from Midian without his permission, as it is written (Exodus 2:21): “Moses consented to stay with the man, [and he gave Moses his daughter Zipporah as wife],” and it was necessary for the Holy One Blessed be He to go and release his vow in his presence.
+
+Mishnah 5
+
+פותחין לו בכתובת אשתו – payment of her Ketubah if he took a vow to divorce her.
+
+Mishnah 6
+
+פותחין בימים טובים ובשבתות – if he vowed to fast, or not to eat meat for a specified time, they say to him: “If you had placed upon your heart for the Sabbaths and Holy Days that are within this time [period], you would not vow at all. But this does not [provide] and opening [for the absolution/renunciation of his vows] with the honor of “the Place” (i.e., God).
+אותן הימים – that he found for them an opening to express regret.
+מותרים – that the Sage releases them.
+ושאר הימים – where they do not have regret, they remain in their prohibition [of deriving benefit].
+שנדר שהותר מקצתו הותר כולו – even though he did not find an opening [for the release though regret] for the entire vow, for he had nowed initially other than with the knowledge that it would be completely fulfilled, and it was found that the absolution/release of part of it (i.e., the vow) opened [an expression of regret] for all of it.
+
+Mishnah 7
+
+לזה ולזה – as, for example, he prohibited the first upon himself by KONAM, and said regarding the second [person], “behold this is like the first,” and on the third [person], “behold this is like the second,” and similarly all of them. If the first was released, all of them are released, for all of them are dependent upon this one.
+לזה קרבן ולזה קרבן – surely our Mishnah is [according to] Rabbi Shimon who stated concerning the oath of a deposit (i.e., with the intention of falsely denying a deposit or a debt; he must add one-fifth to it and bring a ram as a guilt-offering); if there were five people make claims against him and he denied it and took an oath and admitted that he is not liable for a sacrifice on each one until he takes an oath for each and every one, and here too, he must state, to this one a sacrifice/KORBAN and to that one a sacrifice/KORBAN. But the Sages state that if he made an oath that I am not liable to youm nor to you nor to you, he is liable for each and every one, and here too if he said to this one, but not to that one nor to that one, even though he did not mention KORBAN on each one, for each one is a vow on its own. And such is the Halakha.
+
+Mishnah 8
+
+לא במיושן בלבד הותר אלא בכל היין – and especially that he said,”if I knew this, I wouldn’t have taken a vow at all, or I would have said: that which is old is permitted/released, and that which is new is prohibited. But he aid, if I had known I would have said: “all wine is prohibited upon me except from the old,” behold this is not permitted/released to him other than the old alone, and all the rest of the wine is prohibited (for definition of “old” see Tractate Bava Batra, Chapter Six, Mishnah 3).
+
+Mishnah 9
+
+פותחין לאדם בכבוד עצמו ובכבוד בניו – if he vowed to divorce his wife.
+מה ראתה אמן להתגרש – if there wasn’t found in her "ערות דבר" /something obnoxious [about her] (Deuteronomy 24:1) and it was found that he discredits his children, and we aren’t concerned lest he would lie, for he doesn’t express regret but rather, he is embarrassed to state that he doesn’t feel pain for the honor of his children.
+
+Mishnah 10
+
+אלא שהנדר טעות – from its essence, for at the time of the vow, she was white, and it doesn’t require a request made to a Sage [to release him from his vow].
+מעשה באחד שנדר וכו' – In the Gemara (Tractate Nedarim 66a), it explains that the Mishnah is deficient and should be read as follows: Rabbi Yishmael states: Even if she was ugly and became pretty/beautiful; black and became white, and there is a story/episode also, etc., for the first Tanna/teacher did not permit other than at a time when the vow was in error from its essence, such as, for example, that she was beautiful at the time of the vow. But Rabbi Yishmael holds that even though she didn’t become beautiful until after the vow [was taken], the vow is annulled, for since one can make her beautiful, she was not ugly from the beginning. But the Halakha is not according to Rabbi Yishmael.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+נערה המאורסה – a girl who is twelve years and one-day old, and who brought forth two [pubic] hairs, is called a נערה/a young woman/lass, until six months. But a woman who is eleven years and one-day old, her vows are examined, if she knew for whom she made the vow, and in the name of whom she sanctified, her vow is vow, and even regarding her, her father and her husband annul her vows.
+הפר האב ולא הפר הבעל – because it was possible to err and to explain [the phrase]: “her father and her husband annul her vows,”/"אביה ובעלה מפירין נדריה" as or her father or her husband, it teaches in he Mishnah:"הפר האב ולא הפר הבעל"/”if her father annulled her vows, but not her husband, etc.,” to inform us that both need to nullify [her vows].
+ואין צריך לומר שקיים אחד מהם – if one of them confirmed [her vows] the second is not able to nullify them. But this tells us that even though the even though that one of them (i.e., the father or the husband was consulted that he established his confirmation, as we hold, we consult on the confirmation (i.e, the privilege of confirming a vow – see also Tractate Nedarim 10:7), , this one who was asked for confirmation cannot nullify any further, since both of them are not able to nullify [a vow] at the same time.
+
+Mishnah 2
+
+מת האב לא נתרוקנה רשות לבעל – the husband does not annul the vows of his wife until she marries.
+מת הבעל נתרוקנה רשות לאב – and he annuals all of the days of her being a lass, as it is written (Numbers 30:17): “while in her father’s house by reason of her youth.”
+והאב אינו מפר בבגר – as it is written (there – Numbers 30:4): “while still in her father’s household by reason of her youth.”
+
+Mishnah 3
+
+נתגרשה בו ביום – that the father heard, for if the day passed, he can no longer annul [her vows].
+ונתארסה – [and she became betrothed] to another, on that selfsame day.
+אביה ובעלה האחרון מפירין נדריה – that she vowed in the presence of the first betrothed man, for the betrothed man releases those who preceded him.
+כל זמן שלא יצאת לרשות עצמה – not on account of becoming an adult nor on account of marriage.
+
+Mishnah 4
+
+עד שלא היתה בתו יוצא מאצלו – prior to her coming to the domain of the husband. And similarly the betrothed man says to her the same thing.
+עד שלא תכנס לרשותו – since from when she enters into his domain, he cannot annul [her vows], for the husband cannot annul what proceeded, and we learn from our Mishnah that the husband can annul the vows of his wife even without hearing [about it], since it is taught [in the Mishnah]: “And so the husband before she enters his domain, says to her, etc.”
+
+Mishnah 5
+
+בוגרת ששהתה י"ב חודש – an adult woman whose father does not annul her vows, and she was claimed to [get ready to] marry and she waited twelve months that from then onwards, her husband would be liable for her food [and support].
+ואלמנה – that waited thirty days, from when she was claimed [to get ready to] marry, that she eats from her husband.
+רבי אליעזר אומר הואיל ובעלה חייב במזונותיה = and he annuls her vows. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 6
+
+שומרת יבם וכו' ר"א אומר יפר when he made her the widow of a brother who died without children (יבמה) , it (i.e., the Mishnah) is speaking of the Yavam’s betrothal (by word of mouth, as opposed to the consummation of marriage, for Rabbi Eliezer holds that מאמר/statement - betrothal of the widow of a brother who died without children/a יבמה – that this betrothal should be effected by means of a marriage document or money should be accompanied by a statement of betrothal, which acquires the childless widow of his dead brother completely from the Torah, But if she is a נערה/a young woman/lass and she has a father, the father and her Yavam/dead husband’s brother [both] annul her vows.
+רבי יהושע אומר לאחד ולא לשנים – for Rabbi Yehoshua does not hold that מאמר/the statement does not acquire In a complete acquisition. However, he holds that there is a זיקה/a levirate bond (between the Yevama waiting for her brother-in-law to act and her deceased husband’s brothers during the period after the husband’s death before one of the brothers performs a levirate marriage) and this levirate bond is like she is a married woman, but when there is only one levir/יבם , he annuls [her vows, vut when there are two levirs, not a single one of them can annul [her vows] for there is no retroactive designation.
+ר"ע אומר לא לאחד ולא לשנים – for he holds that the levirate bond/זיקה is not like someone who is married, and the “statement”/מאמר – does not effect a complete acquisition from the Torah.
+אשה שקנה הוא לעצמו – that is his betrothed woman.
+הרי הוא מיפר נדרהי – in partnership with her father.
+אשה שהקנו לו מן השמים – which is the widow of his dead brother who died without children/יבמתו – his Yevamah.
+אינו דין שיפר נדריה – in partnership with her father.
+שיש לאחרים רשות בה – for she is also in a levirate bond with the other brothers [of her dead husband].
+מה אתה משיב על יבם אחד – meaning to say, your response is good on the words of Rabbi Eliezer who states that he annuls even when there are two [potential] levirs, what can you respond to me on my words that I state, to one, but not to two [levirs]?
+אין היבמה גמורה ליבם – to make liable for death o someone who comes upon her in the same manner that the betrothed woman is completely his wife (of the betrothed man) in regard to the liability for death (if someone comes upon his betrothed wife). And the Halakha is according to Rabbi Akiva.
+
+Mishnah 7
+
+הרי הן קיימין לא אמר כלום – for this is an errant confirmation, because there are vows that he would not desire in their confirmation.
+הרי הן מופרין רבי אליעזר אומר מופר – for in general, a man does not desire in the vows of his wife.
+נדרים שבאו לכלל איסור – for after she vowed, she is prohibited in them if [her] husband did not annul them.
+שבאו לכלל הקם – vows that took place already.
+
+Mishnah 8
+
+הפרת נדרים – as the Torah stated (Numbers 30:9): “But if her husband restrains her on the day that he learns of it, [he thereby annuls her vow which was in force or the commitment to which she bound herself.”
+כל היום – until it gets dark, as it states (Numbers 30:6): “[But if her father restrains her] on the day he finds out (literally, “hears it”). But as it is written (Numbers 30:15): “[If her husband offers no objections] from that day to the next, [he has upheld all the vows or obligations she has assumed],” it is necessary, that you don’t say, yes, in the daytime, but now at night, we hold (Numbers 30:15): “from that day to the next/"מיום אל יום" – for sometimes he has the time to annul [her vows] during the period of twenty-four astronomical hours/"מעת לעת", as, for example, if she took a vow at the beginning of the night.
+ויש בדבר להקל ולהחמיר – meaning to say, sometimes when he can annula them within a short time and sometimes within a longer time.
+נדרה בלילי שבת – this that it (i.e., the Mishnah) took/used the phrase "בלילי שבת"/”on Friday nights” to teach us that we annul vows on Shabbat (see Tractate Shabbat, Chapter 24, Mishnah 5), and even not for the need of the Sabbath. But the Sage does not release [from vows] on Shabbat other than vows that are for the needs of the Sabbath, and even though he had the free time while it was still day, he can release for the needs of the Sabbath.
+שאם לא הפר וחשכה אינו יכול להפר – for there is no absolution of vows during the period of twenty-foru astronomical hours unless she vowed from the beginning of the night. But regarding absolution for cause, it has no affect until he says, "מופר לך"/”you are annulled,” like the language of Scripture, for the absolution of the husband is from now and into the future without reason, like (Genesis 17:14): “[And if any male who is uncircumcised fails to circumcise the flesh of his foreskin, that person shall be cut off from his kin;] he has broken My covenant.” But the Sage who states, “you are permitted” there is no vow here, and there is no oath here which uproots the vow from its essence. But if the Sage stated in the language of הפרה/absolution and the husband in the language of התרה/permission, he is not permitted and he is not absolved (see Talmud Nedarim 77b). But if he (i.e., the husband) said: “if you did not vow, I put you under the influence of a vow,” his words are fulfilled, and he does not have to state that they are fulfilled to you, since for even if he kept silent all of the entire day, the vow is fulfilled, for any speech is also fulfilling. But on Shabbat, he should say [to the woman]: “take, eat; take drink,” and he doesn’t absolve in the manner that he states on weekdays, for the vow is nullified on its own. But if he is unable to force her, he annuls it in his heart, and he doesn’t need to release it from his lips. And specifically, nullification such as “take it, eat,” where he forces her to violate her vow is effective if he thought in his heart even though he did not release it from his lips, but absolution In which he does not force her to violate the vow, he needs to release it from his lips, and it is not sufficient if he nullified it in his heart.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+ואלו נדרים – In the Gemara (Tractate Nedarim 80b) it explains that vows and oaths are taught, that in the language of the Sages, oaths are within the category of vows.
+אם ארחץ ואם לא ארחץ – this is what it said: “the benefit of washing is forbidden upon me forever if I shall wash today,” behold this is a vow. “If I shall not wash, an oath that I shall not wash,” behold this is an oath. And similarly, “if I shall adorn myself, the benefit of adorning/dressing is forbidden upon me forever if I adorn myself today,” “if I don’t adorn myself,” is an oath that I will not adorn myself.
+אמר ר"י אין אלו נדרי עינוי נפש (vows referring to privation of the necessities of life) – regarding the vow alone Rabbi Yossi disputes the first Tanna/teacher, and [when he] states that the benefit of washing is forbidden upon me if I shall wash today,” this is not a vow of privation of the necessities of life, for behold, it is possible for her that she will not wash today and that the benefit of washing won’t be forbidden upon her forever. But the prevention/refraining from washing for one day is not a privation of the necessities of life, for a neglected appearance for one day (by not bathing) is not considered self-neglect (see Tractate Nedarim 80a). But the Halakha is not according to Rabbi Yossi. But whether the father or the husband, vows of privation of the necessities of life are ones that are absolved, as it is written (Numbers 30:17): “[These are the laws that the LORD enjoined upon Moses] between a man and his wife, and between a father and his daughter [while in her father’s household by reason of her youth],” there is an analogy between two laws that rest on a biblical intimation of the father to the husband. Just as the husband does not absolve anything other than vows of privation of the necessities of life, so also the father does not absolve anything other than vows of privation of the necessities of life. But Maimonides made the legal determination that the father absolves all vows and oaths, even those that are not referring to privation of the necessities of life, as it states (Numbers 30:6): “none of her vows or self-imposed obligations [shall stand].”
+
+Mishnah 2
+
+אם לא היתה פרנסתו אלא ממנו – that he believes in him until he will earn enough and will repay him.
+הרי זה יפר דברי ר' יוסי – Rabbi Yossi, according to his reasoning who holds that the husband does not absolve every vow that has in it privations of the necessities of life, since he distinguishes between greater privation and lesser privation and between privation for a lengthy period of time to that of a short period of time, but all of the Mishnayot of this chapter go according to him and are not Halakha. Rather, the husband annuls/absolves all vows that have in them privations of the necessities of life, whether of one day and even one hour, whether for a lengthy period of time, whether the privation is great or whether the privation is small, and similarly absolves vows and oaths in matters that are between him and her, even though they are not privations of the necessities of life, as, for example, if she took an oath or a vow not to paint her eyelids or not to adorn herself. And similarly, if she vowed that she would not eat from the produce of this province, the husband annuls/absolves, for it is troublesome for him to bring her produce from another province, and these are things between him and her. But what is the difference between vows and oaths that are between him and her to vows and oaths that have in them privations of the necessities of life? Vows and oaths that have in them privations of the necessities of life he absolves/annuls for himself and for others, as for example, if she took a vow that she would not eat meat or drink wine, he absolves her and she is permitted ot eat and to drink and even after she becomes a widow or a divorcee and marries another [man]. But vows and oaths that are between him and her, as, for example, if she forbade upon herself sexual intercourse of every man in the world, or that she wouldn’t ever paint her eyelids or adorn herself, he absolves his part, and she would perform her marital duty and paint her eyelids and adorn herself all the time that she is under him , and when she is widowed or divorced, she would be forbidden in engaging in sexual relations with all men and to paint her eyelids and to adorn herself And so forth in a similar manner.
+
+Mishnah 3
+
+קונם שאיני נהנית לבריות אינו יכול להפר – this is not from the vows of privations of the necessities of life, for behold she is able to support herself from that of her husband, for the husband is not included in the category of בריות/humanity. But our Mishnah is also according to Rabbi Yossi, and it is not the Halakha, as I have explained above (see the Bartenura commentary to Mishnah 2). And not only/needless to say, if she said, “KONAM, that I will not benefit from anyone,” that she forbids the benefit of all of humanity upon her, that he absolves her because according to the Sages, these are vows of privation of the necessities of life, but even if she said, “KONAM, that I will not benefit from this certain individual,” that she only forbade for herself the benefit of that person alone the husband absolves [the vow] because of matters between him and her, for it is trouble for him that she will not benefit from that person, and the Torah stated (Numbers 30:17): “Between a man and his wife,” everything that is between a man and his wife, the husband can absolve/annul.
+ויכולה ליהנות בלקט שכחה ופאה – this is what it says, and furthermore, another reason that “KONAM that I don’t benefit from humanity,” that the husband does not annul, for she can benefit from gleanings, the forgotten sheaf and the corner of the field, that she doesn’t benefit from anyone, for these are the gifts to the poor, and it is found that there is no privations of the necessities of life.
+קונם כהנים ולוים נהנים לי – for just as that “KONAM that I don’t benefit from anyone,” but she is permitted [to benefit from] the gifts to the poor, so also, he who makes a vow against Kohanim and Levites from benefitting from his property are permitted to the gifs of the priesthood and the Levitical class.
+
+Mishnah 4
+
+קונם שאיני עושה על פי אבא – [It will be prohibited like] being dedicated to the Temple all what I do from coming [to work] for Father, meaning to say, that Father will not be able to benefit from the work of my hands.
+אינו יכול להפר – this is not one of the matters between him and her, and in this everyone agrees that she prohibits her benefit upon a particular person, the husband cannot absolve it. And such is the Halakha.
+על פיך אינו צריך להפר – because she is subjugated to him and even though that [stating that] something is dedicated to the Temple removes it from subjugation, the Rabbis strengthened her subjugation to the husband for [the use of] KONAM does not release from his subjugation.
+יפר שמא תעדיף עליו יותר מן הראוי לו (let him annul it lest she place a burden upon him more than is appropriate for him) – since [the vow] of dedicating something to the Temple takes effect on the excess part which is not under his subjugation, therefore, he must annul/absolve [her vow], and the absolution is effective for him because this is a matter that is between him and her, for it is impossible that the surplus will not be mixed in with that of her husband.
+רבי יוחנן בן נורי אומר יפר שמא יגרשנה – and the essence/principal of her handiwork requires absolution lest he divorce her and her husband’s subjugation will be released, and then the vow will take effect and she will be forbidden from returning to him. And the Halakah is according to Rabbi Yohanan ben Nuri. But when she says, “May my hands be sanctified to their Maker (i.e., God), her hands are already in existence and the dedication to the Temple takes effect.
+
+Mishnah 5
+
+הרי זה יחזור ויפר – for it is an errant absolution is not an absolution until he intends regarding the woman that vowed, as it is written (Numbers 30:12): “[And her husband learns of it, yet offers no objection-] thus failing to restrain her – [all her vows shall stand and all her self-imposed obligations shall stand],” until the abolution will be for herself of the person making the vow. And also, that he should intend to the vow that she made (Numbers 30:5): “and her father learns of her vow,” until he knows which vow that she made.
+
+Mishnah 6
+
+קיים לתאנים כולו קיים כו' (he confirmed the vow regarding figs, the whole is deemed confirmed) – and the reason, as it is written (Numbers 30:14): “[Every vow and every sworn obligation of self-denial] may be upheld by her husband [or annulled by her husband,” he will uphold from it, that when he upholds part of it, he upholds all of it. But, (ibid.,) “annulled [by her husband],” one cannot expound as such, for it is not annulled until he annuls all of it. But these are the words of an individual opinion, and is not Halakha, but the Halakha is according to the Sages who sate that one makes an analogy on the principle common in both, making an analogy between הקמה/upholding and הפרה/nullifying/absolving. Just as regarding absolution, what he absolved, he absolved, and what he didn’t absolve, he didn’t absolve, for there is no expounding from annulling/יפרנו (Numbers 30:14), partial annulment, even upholding – what he upheld heupheld, and what he didn’t uphold, he didn’t uphold, and from יקימנו/upheld [by her husband] (Numbers 30:14),also, we don’t expound partial upholding, but it is the manner of Scripture to write like this. But even though the declaring permitted by a Sage we state that a vow that was partially permitted, all of it was permitted, but the absolution of the husband and the father is not like this.
+
+Mishnah 7
+
+איני יודע שיש מפירין – that I have permission to absolve [a vow].
+יפר – on the day that it becomes known to him that he has permission to absolve [vows], it is upo him like (Numbers 30:13): “the day that he finds out.”
+אינו יודע שזה נדר – and it requires absolution.
+רבי מאיר אומר לא יפר for since he knows that he has in his hand [the ability] to absolve, even though he doesn’t know that it is a vow, nevertheless, he should have absolved/nullified [the vow]. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 8
+
+ובלבד שלא יהא לבעליך רשות בהם – and his condition is fulfilled, and the husband did not acquire it (i.e., the money). But even though this that this present saves im from the the troubler, for behold, his wife is supported/fed from these monies, but her sustenance was upon him, hs being saved from the trouble is not considered benefit.
+
+Mishnah 9
+
+ונדר אלמנה וגרושה – for itself, it does not require a [verse from] Scripture, for since she doesn’t have a husband, who will annul/absolve [her vow? But rather, when she made a vow when she is a widow for a time, and the time for the vow didn’t arrive until she married.
+אינו יכול להפר – even though that the vow takes effect when she is under him, for we follow/go after the time of the vow.
+נדרה בו ביום גרשה בו ביום והחזירה בו ביום – and aftwerards, he heard about her vow.
+אינו יכול להפר – since she left to her own domain, between the vow and its absolution, for the husband does not absolve things that precede [him].
+
+Mishnah 10
+
+תשע נערות נדריהן קימים – not specifically lasses/young women.
+בוגרת והיא יתומה – who married and her husband died when she was a young woman/lass, and she is an orphan in her father’s lifetime for after she married, her father does not have domain over her, when she became an adult woman/reached maturity afterwards and made a vow, her vow is upheld, for the father is not able to absolve her vow when she is an adult woman/reached maturity, and furthermore, she is an orphan during her father’s lifetime.
+נערה ובגרה והיא יתומה – that she married and her husband died. Hat she made a ow when she was a young woman and she reached maturity after this ,and she is an orphan in her father’s lifetime, as I explained.
+נערה – [a young woman/lass] at the time that she made a vow. She didn’t reach maturity/become an adult woman as yet, and she is an orphan in the lifetime of her father. And these three: orphan girl during her father’s lifetime are measurements for them.
+בוגרת ומת אביה – that at the hour/time that she vowed, she was an adult woman/reached maturity, and her father died, that is an actual orphan.
+נערה ובוגרת וכו' – and these three also, her father’s passing is measured/generalized to them.
+נערה שמת אביה ומשמת אביה בגרה כו' – these three [things] that they taught, her having reached maturity/become an adult woman is measured to them, But in the Gemara (Tractate Nedarim 89b) we stated, that the Sages did not teach any other than three young women: an adult woman/who reached maturity, an orphan, and an orphan during her father’s lifetime.
+ור"י אומר כו' – that since she entered the marriage canopy, she left/departed from the domain of her father, through these marriages.
+
+Mishnah 11
+
+קונם שאינ נהנית לאבא ולאביך כו' הרי זה יפר – for since she was forvidden to the venefit of her father and his father through the fact that she works for her husband, it is a disgrace to the husband for these are matters between him and her.
+
+Mishnah 12
+
+האומרת טמאה אני לך – we are speaking of the wife of a Kohen, that is forbidden to her husband through unavoidable acci and she does not lose her Ketubah [settlement]. And the Sages believed her to forbid herself upon her husband, and since she leaves [the marriage] with a Jewish bill of divorce, she takes her Ketubah [settlement], that from the document of her Ketubah we will learn, that when you get married to another [man], take what is written for you.
+השמים ביני ובינך – It explains in the Gemara (Tractate Nedarim 91a) that [his] spermatic emission which does not permeate (i.e., shoot forth) like an arrow, that is to say, that things that are before heaven are revealed and she cannot verify them. And we are speaking of when she comes on account of a claim that she stated, that I require a staff for the hand and a master for the grave (which Rashi explains that the staff is for her to lean on in her old age and she dies, he will bury her) for it if is not this, we say to her, go, you do not have marital connection with “being fruitful and multiplying” (see Genesis 1:28 and 9:7 – as it is the male’s prerogative only).
+נטולה אני מן היהודים – that she forbade sexual connection of all Israelites upon her. But even though we stated in the chapter [Tractate Ketubot, chapter 7; Talmud Ketubot 71a] “He who prohibits his wife by vow from deriving benefit from him,” where she vowed and she is divorced without a Ketubah [settlement] and she placed her finger between her teeth, Rashi explained in [Tractate] Yevamot [112a] since she prohibited the benefit of sexual intercourse of all Israelites upon her, she is certainly a victim of unfortunate circumstance, for sexual intercourse is difficult for her. And the earlier version of the Mishnah held that even things are that are between him and her don’t exist, and it is possible that he can divorce her.
+חזרו לומר כו' – that the generations were corrupted and they suspected that she is lying to release her from under her husband.
+תביא ראיה לדבריה – and we don’t believe her without proof.
+יעשו דרך בקשה – they would request from her that she not speak any further to him, but in the Jerusalem Talmud it explains, “let them make a meal [together] and let him appease her.
+יפר חלקו ותהא משמשתו – and these are things between him and her and he will absolve it to himself.
\ No newline at end of file
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+Bartenura on Mishnah Nedarim
+ברטנורא על משנה נדרים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Nedarim
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org
+
+Bartenura on Mishnah Nedarim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+In the Gemara (Tractate Nedarim 2b), we maintain that our Mishnah is deficient and should be read as follows: all intimations/ידות (i.e., a term for words uttered by a person conveying a certain intention that can be understood from the context or from the general subject of the statement, although it is not clearly and explicitly expressed – are intimations regarded as explicit statements) of vows are like vows; all substitutes/כנויי for the language of vows (i.e., and it is obvious that he intended his statement to be a vow, his words assume that status) are like vows. Which are intimations of vows? A person who says to his fellow: “I am forbidden by vow from you,” “I am separated from you,” etc. Which are substitutions of vows? “A person who states (see Mishnah 2 of this chapter): קונם/Konam, קונח/Konakh, קונס/Konas, etc., (i.e., a specific type of vow whereby one prohibits himself from eating something or deriving benefit from something or someone by saying: “That person or object is to a KONAM;” the word KONAM is a substitute for the Hebrew word for offering/קרבן – and is used in order to avoid uttering that word). The intimations of vows/ידות נדרים are like the handle of a utensil that one holds it by, so are intimations of vows by which vows are held. Substitutes for vows, like [Tractate Bava Metzia 58b] when one calls his neighbor by a nickname which is not the essence of the name [of that person].
+מודר אני ממך – if he said one of these linguistic formulations: “I am forbidden by vow from you that I don’t eat your [food], or/and I taste your [food],” or “I am separated from you that I don’t eat your [food], or/and if I taste your [food],” or “I am distanced from you that I don’t eat your [food] or/and I don’t taste your [food],” this is an intimation of vows and it is forbidden to eat or to taste with him. But if he said to him: “I am forbidden by vow” alone, there is no implication in his words other than he doesn’t speak with him. And “I am separated from you” alone, implies that he will not engage in business with him, and “I am distanced from you” alone, implies that he will not sit within his four cubits, and does not prohibit eating with him unless he specified and stated with one of these linguistic formulations, “that I don’t eat [food] with you,” or “I don’t taste anything with you.”
+רבי עקיבא היה חוכך וכו' (had some hesitation about deciding in favor of greater stringency) – meaning to say, rubbed/scratched his lips on against the other, but did not want to forbid explicitly, but it had appeared from his temperament/mind that it was forbidden.
+כנדרי רשעים נדר בנזיר ובקרבן ובשבועה – if he said: “May this be upon me like the vows of wicked people whose vows in the case of a Nazir or in bringing a sacrifice or in taking of an oath if I eat this loaf, and he transgressed and ate it, he is liable to become a Nazir for thity days and to bring a sacrifice of a burnt offering and would liable for flogging/stripes like one who transgresses an oath on a statement (i.e., an oath taken by a person to reinforce a promise or an obligation or o confirm he veracity of a story –he brings a sacrifice based upon his financial situation/קרבן עולה ויורד ) because he mentioned in his oath the Nazir, and/or a sacrifice and/or an oath. But when he stated, “like the vows of the wicked,” since he wicked are those who make vows and take oaths, not the suitable people, for he suitable ones fear not to transgress (Deuteronomy 23:22): “[When you make a vow to the LORD your God,] do not put off fulfilling it, [for the LORD your God will require it of you, and you will have incurred guilt],” and they (i.e., the suitable/appropriate people) are warned not to bring forth an oath from their lips, and therefore “like the vows of the suitable/appropriate [people],” he has said nothing whatsoever.
+וכנדבותם נדר נזיר ובקרבן (as their free-will offerings – he has made a binding vow in the case of a Nazir or in the case of bringing an offering) – if he said, “like the free-will offerings of the suitable/appropriate [people], I will be a Nazir or this is an offering if I eat this loaf,” and he consumed it, he is liable regarding becoming a Nazir, or in bringing a sacrifice, for the suitable/appropriate people sometimes make vows of becoming a Nazir in order to separate from prohibition. But when they make a free-will donation of a sacrifice that they bring their offering to the entrance of the Temple courtyard and sanctify it there in order that they will now come through it as a hindrance/stumbling-block. And the free-will offering is when he says, “May this be,” or “A vow be upon me.” Therefore, the worthy people make a free-will offering but do not make a vow, in order that one may not be led to commit an offernse through it.
+
+Mishnah 2
+
+קונם קונח קונס הרי אלו כנויין לקרבן – these are the languages of non-Jews, and there are from them one who calls for a certain sacrifice, and there is one wo calls such, and in every language when he states from these [forms of language] he causes to take hold of a sacrifice.
+נדר במותא – meaning to say that he took an oath to curse, which is a substitute of an oath/imprecation, and it is a an oath in the language of an Aramaic translation
+
+Mishnah 3
+
+לחולין שאוכל לך – The LAMED/ל has the vocalization of a PATACH, and it implies Something not unconsecrated will be what I will eat with you, but rather holy/sanctified.
+לא כשר – it will be, but rather invalid. And these are Holy Things that are connected with things that are fit/appropriate and invalid/inappropriate.
+לא דכי – not permitted, like a pure species of locust (see Tractate Eduyot, Chapter 8, Mishnah 4), in Tractate Avodah Zarah [37a – which is kosher, according to Rashi] and even though that the language of permitted and forbidden belongs also regarding a carrion that died of itself and an animal torn by a wild beast, but we hold that we don’t cause to take hold of it other than with something that is vowed or made as a free-will offering, for since there is an implication in “permitted” also in Holy Things, therefore it is taught in the Mishnah (Tractate Nedarim, Chapter 2, Mishnah 4): “Vows that are not spelled out are subject to a more stringent ruling,” for since it is his intention to cause to take hold of a vow, we state regarding a thing that is vowed he intended.
+טהור – if he stated: “it is not pure what I eat of yours.”
+טמא נותר פיגול – if he said: “it is impure what I eat of yours,” and similarly for all of them. It is forbidden, that all of these things that are engaged with the Holy Things.
+כאימרא – like the lamb/young sheep of a Sacrifice.
+כדירים – like the chamber of wood or like the chamber of lambs.
+כעצים – like the pieces of wood of the pile of wood on he altar in the Temple.
+כאישים – like the sacrifices that are upon the fire.
+כמזבח – like the sacrifices that are upon the altar.
+כהיכל – like the sacrifices that are in the hall of the golden altar.
+כירושלים – like the sacrifices that are in Jerusalem. Another explanation: like the walls of Jeruslaem, for he holds that the walls of Jerusalem from the remnants of the chamber they have come.
+באחד מכל משמשי המזבח (by one of the utensils used for the altar) – as, for example, the forks, bowls (out of which the sprinkling is done), coal-pans. If he said, “like the forks that I eat of yours,” or “like the bowls that I eat of yours,” and similarly for all of them, even though he didn’t mention [specifically], “sacrifice,” behold this is like making a vow for a sacrifice.
+רבי יהודה אומר האומר ירושלים – without the “KAF/כ ,” he did not say anything. But the first Tanna/teacher disputes him. And the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+האומר קרבן עולה מנחה חטאת תודה ושלמים – all of hese are obligatory sacrifices, and the thanksgiving-offering also is similar to an obligation, for four require givng thanks, but you might think I would say that this one takes a vow in something that is the legitimate subject of a vow.
+ורבי יהודה מתיר – because they were said without the "כ"/KAF they are compared to someone who took an oath regarding the life of the burnt offering, and thee isn’t here either a vow nor an oath. But the first clause [of the Mishnah] teaches us that the first Tanna/teacher disputes that of Rabbi Yehuda, even regarding Jerusalem if he mentioned it without the "כ"/KAF and stated that it is a vow. But the concluding clause [of the Mishnah] comes to inform us that Rabbi Yehuda disputes that [opinion] of the first Tanna/Teacher, even with a sacrifice of a burnt-offering, etc., when he mentioned them without a "כ" /KAF – for it is not a vow.
+קרבן הקרבו כקרבן שאוכל לך אסור (May what I eat of yours be the Korban” “like the Korban,” [By] a Korban [do I vow] be what I eat with you, he is bound) – even though we we heard all of them already, “the KORBAN” is required for it, for you might I would say that he says, “By the life of the KORBAN.” But surely it is taught in the Mishnah further on in Chapter 2 [Mishnah 2], “Korban” be what I eat with you,” he is not bound, there it is speaking of a KORBAN/sacrifice, which implies the life of the Korban.
+לקרבן אל אוכל לך רבי מאיר אוסר (for a KORBAN shall be what I eat with you) – that it is made like saying, “it shall be like a sacrifice,” therefore, I will not eat with you. But the Halakha is not according to Rabbi Meir.
+קונם פי מדבר עמך – but even though that the vows do not take effect on a matter lacking substance, and speech has no substance in it, nevertheless, when he says, “KONAM be my mouth with speaks to you,” he prohibits his mouth from speaking, and his mouth spoke something that has substance. And similarly, “my hands be forbidden from their actions,” and/or “my feet from their walking,” and all similar things to this.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+ואלו מותרין. חולין שאוכל לך (and these [vows] are not binding: may what I eat of yours be unconsecrated food) – he (i.e., the teacher of the Mishnah) took these merely as a sign, ust as unconsecrated food that I may eat of yours – there is no need for a request made to a Sage (i.e., if a person makes a vow or takes an oath, or consecrates property, and afterwards regrets having done so, he may go to a Sage and request that he release him from his vow). So also, all of these that we mention in our Mishnah in the first clause there is no need for a request made to a Sage.
+כעורות לבובין (like hides pierced at the heart) – they wud make incisions in the animal while it is living opposite the heart and remove the heart and sacrifice it to idolatry, and this sacrifice to idolatry is prohibited to derive any benefit.
+כחלת אהרן – who was first for the Kohanim (see Numbers 15:20 – “You shall make a gift to the LORD from the first yield of your baking, throughout the ages). And it cannot be something that is vowed, for Hallah and heave-offering/Terumah come as a vow or a free-will offering.
+הרי זה מותר – as it states in Scripture (Numbers 30:3): “If a man makes a vow [to the LORD],” until he should make a vow with a thing that is vowed. But a sin-offering that I won’t eat with you , as we stated in the first chapter [of Tractate Nedarim, Mishnah 4], even though it is not something that is vowed, there is reason, for it is possible that he will bring a sin-offering through a vow, as for example, that he took a vow to be a Nazir, and is liable to bring a sin-offering [upon the conclusion of the thirty-day length of serving as a Nazir].
+הרי את עלי כאמא (Lo, you are like mother to me) – even though this this is not a matter that is vowed, it is more severe from all of the others that are above, he requires a release from the Rabbis if he is an illiterate individual (i.e., “Am HaAretz) 
+and we make an opening for retracting a vow from another place (i.e., reason) meaning to say, we request for him and opening and reason for his remorse. But it is not sufficient [to ask him]: Do you now regret [that you had vowed]? Or that your heart is upon you – that you bear a grudge (see Tractate Nedarim 21b), and all of this in order that he may not behave lightly in such a matter and that he should not become accustomed to forbid his wife upon him.
+קונם שאיני ישן כו' – Lo, this is (Numbers 30:3): “he shall not break his pledge” according to the Rabbis, but from the Torah, there is no vow taking effect, for vows do not take effect other than on something that has substance (see Talmud Nedarim 15a).
+קונם שאיני משמשך (that I will not have sexual relations with you) – In the Gemara (Tractate Nedarim 15b) a difficulty is raised if he is subservient to her, how is he able to release her subservience through his vow, for it is like prohibiting the produce of his fellow on his fellow? But it [i.e., the Gemara] responds, as, for example, when he stated that he takes a vow against enjoying the benefit of her sexual relations with me,” that he forbade this benefit upon himself, and we don’t feed a person something that is forbidden to him.
+שבועה שאיני ישן וכו' – this is forbidden form the Torah, for oaths take effect whether there is something in it of substance, or whether it is on something that has no substance. But if he took an oath to not sleep for three consecutive days, night and day, he is flogged/whipped and he sleeps immediately, because he took an oath on something that is impossible to fulfill.
+
+Mishnah 2
+
+קרבן לא אכל לך כו' (KORBAN,I shall not eat with you) – he is permitted (i.e., he is not bound), for this would be like he took an oath with a KORBAN that he would become like he says: “by my Life, a KORBAN if I eat with anything with you.”
+שבועה שלא אוכל לך – and we don’t say, “by my life with an oath it is said,” as we say with a KORBAN, for an oath has no substance and it doesn’t belong to say with it, “by my life with an oath.”
+שבועה שאוכל לך – sometimes, “the taking of an oath that I shall eat with you” is not that I will actually eat, as, for example, that his fellow would refuse him to him and he says, “I will not eat, I will not eat,” and thereafter he says, “by an oath I will eat with y,” that he will not actually eat,” and this is what he said, “with an oath that will be upon me, if I eat with you.”
+זה חומר בשבועות – we are not able to maintain an oath that I shall not eat with you, for since it teaches that this is more stringent, it implies that it is a vow, but it is not more stringent like an an oath, and regarding “Korban, I will not eat with you,” it is taught in the Mishnah that he is not bound, and that it is not a vow at all. Because of this, one needs to establish it on what is taught above (Chapter 2, Mishnah 1): “KONAM that I shall not sleep,” “that I won’t speak,” for behold, this [applies] to (Numbers 30:3): “he shall not break his pledge.” But we establish from the Rabbis that according to the Torah, the vow has not effect other than on something which has substance, and this is the stringency regarding oaths from that of vows, that an oath takes effect even on something that has no substance.
+תפילין שאני מניח – because he forbid a sacred object held in hand at the delivery of an oath that is upon him, and it doesn’t appear like taking a vow to void the Mitzvah, for behold, he didn’t accepted it upon himself, but rather, prohibited the sacred object upon him, but he would fulfill the Mitzvah it would a Mitzvah that comes to be fulfilled by means of a transgression and it would be similar to someone who is required to eat Mitzvah on the nights of Passover but only found Matzah of eatables forbidden pending the separation of sacred gifts or something dedicated to the Temple, which is forbidden to consumel. But all languages of oath that he forbids upon himself from doing something, for since he is liable to perform the Mitzvah, it is not within his powers to release himself from the obligation of the commandment. But if he said, “a KORBAN is upon me if I put on Tefillin, the vow takes affect and he is liable to bring a sacrifice if he put on Tefillin.
+
+Mishnah 3
+
+חייב על כל אחת ואחת – and he will a Nazir for thirty days if he said, I am an undefined Nazir, nad he will bring the Nazirite sacrifice and return to be a Nazir according to the number of times that he said, “I will be a Nazir.” But regarding an oath, he is not liable other than for one [sacrifice,” for he is not flogged/whipped other than one set of stripes. But if he made a request to be released on the first oath, the second oath takes effect. And similarly, if he made a request to be released on the second [oath], the third takes effect. But he is is forbidden to eat until he all of them are not binding, because it does not teach in the Mishnah, “behold this is one oath,” but rather, “he is only liable for one count only.”
+
+Mishnah 4
+
+ופירושם להקל – even though that when he explained his words, we follow after his explanation, for when it is undefined and he didn’t explain, we go to the most stringent [opinion], for a person who makes an undefined vow, his intention is to forbid.
+כבשר מליח – which is a sacrifice, as it is written (Leviticus 2:13): “[You shall season your every offering of grain with salt; you shall not omit from your grain offering the salt of your covenant with God;] with all your offerings you must offer salt.”
+כחרם של כהנים מותר (assigned to the private use of priests) – even though that which belongs to the priests, people commit religious sacrilege with them until they come into the hands of the Kohanim, and they are a thing that is vowed, nevertheless, undefined property of the priests implies that they have already come into the hand of a Kohen (see also Tractate Arakhin, Chapter 8, Mishnah 6)..
+אם כמעשר בהמה אסור – for this is something that was vowed, that one must sanctify it, but the tithe of cattle does not prohibit the stable/shed like the tithing of grain prohibits the granary/threshing floor.
+שאין אנשי גליל מכירין תרומת הלשכה – becase they were far from Jerusalem.
+שין אנשי גליל מכירין חרמי כהנים – for everything that they would dedicate for priestly use, they would set aside for the repair of the Temple. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+בחרמו של ים – the language of a net, as in (Ecclesiastes 7:26): “[Now, I find women more bitter than death,] she is all traps , her hands are fetters, [and her heart is snares].”
+הרי עצמי קרבן – he forbade himself like a KORBAN/sacrifice upon his fellow.
+אין נשאלים עליהם – it is not necessary for a request to a Sage [to release him from a vow] for they don’t take effect.
+ואם נשאלין – but if this person is an illiterate person/Am HaAretz who made a vow in such a manner and he came to request from a Sage [to release him] from his vow, we don’t make an opening for him for regret and we don’t release him. But if he transgressed on this vow, we excommunicate him.
+פוחתין לו פתח ממקום אחר – we show him that the matter exists and we make an opening for him for another reason and release him from his vow. But we don’t punish him and we are not stringent with him. And such is the Halakha.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+ארבעה נדרים (vows intended for urging to buy/sell or while bargaining; vows made dependent upon an impossibility/an exaggeration; vows made in error; vows made on conditions unavoidably fulfilled/under compulsion) – all of them will be explained further on.
+קונם שאני פוחת לך מן מסלע – KONAM this loaf of bread if I [pay] less to you than a Sela. And a SELA is four Denarim.
+על השקל – it is one-half of a SELA.
+שניהם רוצים בשלשה דינרים – but it was not in their hearts for the sake of a vow, but rather, the seller vowed to urge/encourage the purchaser that he should increase they money, and similarly, the purchaser, in order that the seller should lessen the cost of the purchase, therefore, it was not a vow. But even though that matters that are in the heart are not matters, where a matter can be proven like here, for such is the manner of all sellers and purchasers to do this, we follow after the things that are in the heart.
+ר"א בן יעקב אומר אף כל הרוצה להדיר את חבירו כו' – The Gemara (Tractate Nedarim 23b) that our Mishnah is deficient and should be read as follows: A person who wants that his fellow should eat with him but refuses him and forces him to take a vow, it is the vow intended for urging to buy/sell. And the person that wants that he will not vows will not be fulfilled all year will stand up on Rosh Hashanah and state, “every vow that I will someday make is nullified.” And that he will stand up on Rosh Hashanah is not exact, but rather, the same law applies at every time that he wishes and for every time that he establishes.
+ובלבד שיהיה זכור – from the condition at the time of the vow, and his mind/intention is upon the condition that it will be fulfilled, then the vow is nullified. But if he is not reminded of the condition at the time of the vow and not at an interval equivalent to the time of speaking (i.e., the amount of time it takes to say in Hebrew, “Greetings to you, my teacher and rabbi”), from the time that he made the vow, the vow exists/endures. But it is not necessary to state that if he is reminded from the condition at the time of the vow and it is his intention that the condition will be nullified and vow existent, for it is clear that the vow exists. But the laws of oaths and vows are equivalent in this law. And the Halakha is according to Rabbi Eliezer ben Yaakov.
+
+Mishnah 2
+
+נדרי הבאי – exaggeration and additional speech, but he himself knows that it was not the case.
+קונם אם לא ראיתי – KONAM upon me this loaf of bread if I did no see, etc. (i.e., a snake as s big as the beam of an olive press).
+נדרי שגגות – he said, KONAM upon me this loaf of bread.
+אם אכלתי אם שתיתי ונזכר שאכל ושתה – and at the time of the vow he thought that he did not eat and did not drink, it would not be a vow.
+קונם שאיני אוכלך לך ואיני שותה, ושכח ואכל ושתה – that at the time that the vow takes place which is at the time of eating and/or drinking, he forgot the vow, it is permitted/annulled, as we derive it from an oath as it is written (Leviticus 5:4): “[Or when a person uttes an oath to bad or good purpose –] whatever a man may utter in an oath – [and though he has known it, the fact has escaped him, but later he realizes his guilt in any of these matters -]” that we require that he will be a man at the time when the oath takes place upon him, meaning to say, that he will be mindful from the oath, and the same law applies with regard to a vow.
+קונם אשתי נהנית לי שגנבה את כיסו – these are vows made in error, for since it became known that she did not steal from him, it is found that there was no vow.
+אלו ואלו מותרין – for a vow that was partially permitted is completely permitted, for he does not want that his vow would take place, but rather, similar to that he made the vow, and since part of it was in made inadvertently in error, all of it is nullified.
+
+Mishnah 3
+
+מדרי אונסין – that from the initial point, it was not his intention that the vow would come to pass if an unavoidable interference would prevent him, and in a case like this when the matters prove it, the matters of the heart are matters.
+
+Mishnah 4
+
+להרגין – robbers that kill a person and take his money.
+ולחרמים – thieves that do not kill, and not only this, even that is taught (i.e., the cases in the Mishnah that are in descending order of demonstrability).
+ולמוכסין – a customs/tax collector that stands on his own. But a tax-collector that was appointed by the king (i.e., “the state”) whether the king is an Israelite or a non-Jew and takes a specified amount as the law of the kingdom, “the law of the land is the law,” and it is forbidden to flee from the tax-collector, and all the more so, that it is forbidden to take a vow or to swear to him a falsehood/lie.
+שהן של תרומה – even though they kill and steal, we don’t eat something that is forbidden (other than to Kohanim). Alternatively, heave-offering is not important to them because it is not eaten other to pure Kohanim and is sold very cheaply.
+לא יפתח לו בנדר – if the violent man did not ask of him to take an oath, he should not begin with an oath.
+כמה שהוא מדירו ([one takes a vow] only in the matter concerning which a vow is imposed) – if the violent man did not ash of hm to take a vow, he should not take a vow to him other than in what he asked alone, and not take a vow to him in another matter. And ll of these four vows that are taught in our Mishnah, the laws of vows and oaths are equal, but what is permissible in a vow is permissible in an oath and it doesn’t require a release, except for vows of incitement alone, that require release from the words of the Scribes, therefore, an oath is forbidden with them.
+
+Mishnah 5
+
+הרי נטיעות האלו קרבן אם אינן נקצצות – he saw the storm-wind and was afraid lest it would cut down his plants, and he said, “Lo, these are KORBAN (i.e., dedicated to the Temple) if they are not cut down.” Or he saw conflagration that fell upon the city and was fearful about his cloak lest it would be burned and he states, “Lo this is a KORBAN, if it is not burned.
+יש להם פדיון – like the rest of the things dedicated [to the Temple], and he can redeem them and purchase with their monetary proceeds a sacrifice. But since he didn’t say, “Lo, these are upon me as a KORBAN,” they are not to be delivered as a sacrifice, but rather, that he will be able to purchase with their monetary proceeds a sacrifice.
+אין להם פדיון – but rather the money is seized in its holiness and the plants return to become holy, for since he said, “until they are cut down,” this is what he said: when I redeem they will return and be sanctified until they are cut down.
+
+Mishnah 6
+
+מותר ביושבי יבשה – for it is nt their practice to go down to the sea.
+בכלל יושבי היבשה – for eventually they will go down [to the sea] and to dwell on dry land.
+לא כאלו ההולכים מעכו ליפו – there are those who interpret this as such: That which is taught in the opening clause of our Mishnah: “He who takes a vow [not to gain benefit] from those who go down to the sea, are permitted [to gain benefit] from those who dwell on dry land, which implies, that those who go down to the sea are prohibited [to gain benefit from them], not the like of those who go from Acre to Jaffa, for a person who makes a vow from those who go down to the sea is not prohibited to them, for because of a short distance like this, they are not called, “those who go down to the sea.” There are those interpret: “not like those who go from Acre to Jaffa lon, because hey are included in those who go down to the sea that are prohibited, but also they are called hose who dwell on dry land, but rather, even those sail out of sight, because eventually, they will go down to dry land.
+
+Mishnah 7
+
+מי שהחמה רואה אותו – for he didn’t say from those who see [the sun].
+
+Mishnah 8
+
+אמר בקרחים ובבעלי השיבות – since he didn’t say, “with those who have hair.”
+שאין נקראים שחורי הראש אלא אנשים – because the men sometimes cover heir heads and sometimes reveal and blacken their heads that is recognized that they are men, but women always walk and their heads are covered. But the small children, whether boys or girls walk with their heads revealed and they are not recognized as to whether they are boys or girls, and because of this, they are not called, “black-haired,” but rather, the adult men.
+
+Mishnah 9
+
+מן שילודים – implying that they have already been born.
+מן הנולדים – implying those who will in the future be born.
+מן הנולדים רבי מאיר מתיר אף בילודים (from those who are born) – In the Gemara (Tractate Nedarim 30b) it explains that the Mishnah is deficient and should be read as follows: [those who take a vow] from those who may be born thereafter, are prohibited to those who are already born. Rabbi Meier states, even those who make a vow [to be prohibited] from those who will be born thereafter are permitted to those who are [already] born, in order that one who takes a vow [to be prohibited from those who have been already been born are permitted to those who may be born thereafter.
+אלא ממי שדרכו להוליד – as for example, humans and beasts, to exclude fowl and fish who do not give birth but rather lay eggs.
+
+Mishnah 10
+
+מאוכלי שום – one of ten enactments made by Ezra [the Scribe] that they would eat garlic on Friday evenings, because it increases seed (i.e., semen) and Friday evening is the time for fulfillment of marital duties of Sages (see also Tractate Ketubot, Chapter 5, Mishnah 6).
+ומותר בכותים – they do not make pilgrimage [to Jerusalem]. But even though that this is according to the Torah, because they hare Jerusalem and chose for themselves Mount Gerizim.
+
+Mishnah 11
+
+מותר בישראל – they have department from the category of the children of Noah/Noahides.
+ואסור באומות העולם – and even those who are from the seed of Abraham (i.e. Abraham’s other children such as Ishmael or the children of Keturah, etc.).
+אסור בישראל – and converts also are within the category of he seed of Abraham, as it is written (Genesis 17:5): “[but your name shall be Abraham,] for I make you the father of a multitude of nations.”
+ומותר באומות העולם – and even with those who are from the seed of Abraham, for only the children of Jacob were called the seed of Abraha, as it is written (Genesis 21:12): “for it is through Isaac that offspring shall be continued/called for you,” but no all of Isaac/כל יצחק (i.e., Esau).
+שאיני נהנה לישראל – that of Israel.
+שאין ישראל נהנין לי – of what is mine.
+ומוכר ביותר. אם שומעין לו – this is the reading, meaning to say, he will sell the thing for more from such as it is of its value, if his fellow wishes to listen to him, and to purchase from him the object for more than what it is worth.
+לערלים – the opinion on whomever does not believe in ritual circumcision.
+למולים – that believe in ritual circumcision.
+מותר בערלי ישראל – as for example, whomever whose brother died on account of [ritual] circumcision.
+ואסור במולי אומות – as for example, an Arab who is [ritually] circumcised or a Gibeonite who is [ritually] circumcised.
+שלש עשרה בריתות – it is stated in the portion of circumcision (Chapter 17 of Genesis, where the word "ברית"/covenant, is mentioned thirteen times) which is mentioned to Abraham.
+שהיא דוחה את השבת – as I is written (Leviticus 12:3): “On the eighth day the flesh of his foreskin shall be circumcised,” and even if [the eighth day is] on Shabbat.
+שהיא דוחה את הנגעים – that we expound, "ימול"/shall be circumcised (Leviticus 12:3), and even in the place of a white spot on the skin (eventually one of the symptoms of leprosy), but we don’t have here because of cutting off his white spot, which is part of the negative commandment of (Deuteronomy 24:8): “In cases of a skin affection [be most careful to do do exactly as the Levitical priests instruct you].”
+
+Chapter 4
+
+
+
+Mishnah 1
+
+אין בין מודר. אלא דריסת הרגל – to pass through his land, or to lend out utensils that they don’t make in them food necessary for the Sabbath day, which are permissible for someone who took a vow of deriving food from him, but is forbidden if he took a vow to enjoying any benefit from him.
+נפה וכברה רחים ותנור (winnow, basket used as a sieve, millstone, an oven) – that they prepare in them food necessary for the [Sabbath] day. And all the more so, a pot or a spit where the food stands within it. One who takes a vow against food that is taught in our Mishnah, is he who says to him: “KONAM: benefitting from your food is upon me.”
+מקום שמשכירין כיוצא בהם (a place where these things are rented out) – for since it is the practice to rent out such things and he foregoes the rental payment, with those monies he can purchase food necessary for the [Sabbath] day and he made him take a vow from deriving benefit is brought through the food.
+
+Mishnah 2
+
+שוקל לו שקלו – the half-shekel that everyone from Israel is obligated for in each yer for the needs of the community sacrifices. But the person making he vow is able to pay his portion [for the one-half shekel] for him, for he is performing a mere Mitzvah.
+ופורע לו חובו – here are those who establish it especially regarding a debt that the borrower made a condition/stipulation with the lender that he should not pay back the debt other than when he wanted and the creditor is not able to pressure him, but now he doesn’t benefit him at all when he pays back his debt. But there are those who establish it for every debt that is in the world, which is not other than preventing the creditor that he should not make a claim against him, for the preventing of a claim is not within the category of benefit.
+ומחזיר לו אבדתו – whether the property of the one returning [the object] are forbidden on the person who lost [the object] or whether the property of the person who lost [the object] are forbidden on the person who returns [the object], because he is performing a Mitzvah [of restoring/returning a lost object].
+ובמקום שנוטלין עליה שכר תפול הנאה להקדש – when both of them take a vow of deriving any benefit from each other, if he akes the reward, it is found that he benefits, and if he doesn’t take the reward, it is found that he provides benefit [to the other], therefore, that benefit should fall to the Temple property. But we don’t say that he should bring the benefit to the Dead Sea (literally, Salt Sea), because his benefit is forbidden upon him like something given to the Temple property, therefore, all benefit that comes to his hand from him is Temple property/dedicated to a sacred purpose.
+
+Mishnah 3
+
+ותורם תרומתו ומעשרותיו לדעתו – as, for example, that he said, all who wish to make a heave-offering should come and make the heave-offering/Terumah. But he should not tell him to make the heave-offering, for behold that makes him an agent and it is a benefit to him that he performs his agency.
+ומקריב לו קיני זבין וזבות – a Kohen who made a vow with an Israelite to not derive benefit from him, he can offer his sacrifices that he brings for a male with an emission and/or a female with an emission and/or [bird-offerings] for women who have given birth.
+ומלמדו מדרש – Sifra (i.e., the legal Midrash to Leviticus) and Sifrei (i.e., the legal Midrash to Numbers and/or Deuteronomy) , which is the Midrash of the the verses.
+הלכות – a usage dating from Moses as delivered from Sinai (i.e., a traditional law or a traditional interpretation of a written law).
+אגדות – words of the Sages that were supported through Biblical passages. And the reason that it was permitted to teach him all of these things, is that a person is not permitted to take a salary in order to teach his fellow all these things, and there is no benefit here, for he is performing a Mitzvah.
+אבל לא ילמדנו מקרא – for he is permitted to take a salary for the study of Bible for it is not other than the payment for the incisions in the Bible vers according to sense to play the Biblical verses in their appropriate manner, and it is not according to the Torah, and it is permitted to take payment for this for if he does not take payment, he ends up providing benefit for him, and if he takes [payment] it is found that he benefits. And specifically in a place where it is the practice to take payment for the Scripture, but in a place where they don’t take payment for Scripture, even Scripture is permitted to teach him.
+אבל מלמד הוא את בניו – for even though it is a Mitzvah upon the father to teach his son, and this fulfills his obligation to do so, it is not called benefit, for the Mitzvot/commandments were not given to benefit from them. But it is also possible that he would find someone else who will teach him (i.e., his son) for free.
+לא יזון את בהמתו – for it is satisfactory to him (i.e., the animal) with spices and this benefits him.
+טמאה נפשה וגופה לשמים – that for work it exists and he doesn’t worry about the corpse.
+שאם ירצה מוכרה לעכו"ם – for eating and he takes the excess monies for its corpse.
+
+Mishnah 4
+
+עומד אבל לא יושב – our Mishnah deals with when those who visit [the sick] enter who are forbidden [by vow] to the sick. But in a place where they take payment on sitting with the infirm person, for if he sits with him and doesn’t take his customary payment, he causes him benefit. But standing, it is a short time and it is not customary to take payment for this.
+רפואת הנפש – the healing of his body.
+רפואת ממונן – the healing of his cattle/beast. For it is obligatory for a person to heal his fellow when he takes ill, as it states (Deuteronomy 22:2): “then you shall give it back to him,” to include he loss of his body, and he is doing a Mitzvah, therefore, even though he made a vow not to allow him to derive any benefit from him, he heals him with his hands when he becomes sick in his body. But if his beast/cattle became ill, he is not able to heal it with his hands because he provides benefit, but says to him: “this drug/medication is fine for it (i.e., the animal), [or] that drug/medication is bad/harmful for it (i.e., the animal).
+אבל לא בקטנה – because he provides benefit t him when he raises the water over him.
+אבל לא בימות הגשמים – because he warms it (i.e., through his body) And the Halakha is according to Rabbi Yehuda.
+אבל לא מן המחוי – he doesn’t eat with him in one utensil, lest he leave over from eating a nice portion that is within in order that this one who took a vow against deriving benefit from him will eat, or lest a piece that he eat draws close in front of him and it is found that he benefitting him.
+אבל אוכל הוא מן התמחוי החוזר – the owner of the house. Reuven eats in a bowl that he knows that when he will return it to the owner of the house, the house owner will go back and send it to Shimon who is under a vow against benefit from him, and we don’t suspect lest he (i.e., the owner of the house) in order that Shimon will eat from it and it is found that he is benefitting him.
+האבוס שלפני הפועלים – a large utensil that we fill it and all of the workers will eat from it together.
+לא יקצור עמו באומן – he should not trim with in in the same row that he trims. For this causes him that he will hurry to do his work that when he finds the place free, and it is found tha the benefits him. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 5
+
+מן הנוטות (from the overhanging fruit) – suspended/hanging fruit that overhang outside of the orchard.
+ובשביעית לא ירד לתוך שדהו – even though the All-Merciful made ownerless the produce of the seventh year, the All-Merciful did not make the surface of the land ownerless, and we suspect lest at the time that he doesn’t eat from the produce, he will tarry on the field and be delayed there and benefit from the surface of the land which is not ownerless.
+
+Mishnah 6
+
+המודר הנאה חמבירו לא ישאילנו – as a decree lest he borrow from him, and he forbade benefit of that person upon him. But similarly, he cannot lend him, as a decree lest he borrow from him.
+ולא ימכור לו – for less than its worth/value, a decree lest he also purchase from him for less than its worth/value and it is found that he is benefitting.
+אם היה דרכו לחרוז הוא אסור – he did not intend other than that he himself should not plow like he was accustomed, but others will plow.
+ואם אין דרכו לחרוש – his intention was not to plow it, neither him nor others.
+
+Mishnah 7
+
+ואין לו מה יאכל – it (i.e., the Mishnah) took a usual incident, and the same law applies even if he has what to eat.
+ובא זה ונוטל מזה – if he wants to give him, and he doesn’t violate his vow. But he cannot force him to pay him, for this one did not say to him: “Give him and I will pay.” But if he said to him, yes, it is prohibited, for that makes him into an agent.
+
+Mishnah 8
+
+ור"י אוסר – for since there isn’t there another who would be able to provide other than him, it is like a gift. But the Halakha is not according to Rabbi Yossi. But especially when he (i.e., the one who has taken a vow not to benefit from his fellow) has nothing to eat, that the Rabbis permit, but not with another person.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+השותפין – that each one of them a house in the courtyard, and the courtyard that is in front of the houses, both of them are partners in it But at the time when the courtyard has the law of division/partition, and as such there will be four cubits in the courtyard to each and every house in front of the house, and there will remain from the courtyard another four cubits to this one (i.e., person) and four cubits to that one (i.e., person), in this everyone admits that both of them are forbidden to enter into the courtyard until they divide it, for since the law of division/partition is there. But Rabbi Eliezer and the Rabbis do not disagree other than regarding a courtyard that does not have the law of division, as the Rabbis state that each of them enters through his fellow’s [property], but Rabbi Eliezer ben Yaakov holds that there is a retrospective designation (i.e., the legal effect resulting from an action selection or designation or disposal of things previously undefined for their purpose/ברירה) and this one goes to his and that one goes to his.
+ושניהם אסורים להעמיד שם רחים וכו' – But Rabbi Eliezer ben Yaakov admits in all of these that the partners prevent each other, for it does not belong to permit for the reason of the retrospective designation, for since it is within his hand/power to prevent him, and if he doesn’t prevent him,it is found that he provides him benefit.
+ופופין את הנודר למכור את חלקו – for we are concerned that after he sees his fellow entering, he will forget and will also enter. But when both are prohibited [from entering] we don’t concern ourselves, and specifically when he took a vow on his own not to enjoy benefit from his fellow is when we force him to sell his portion but if his fellow made him take a vow that he will not benefit from him, he is the victim of an unavoidable accident, and we don’t force him to see for what can he possibly do? But if you stated such, each partner should make his friend take a vow that he will not benefit from him in order that we can force him to sell his portion.
+
+Mishnah 2
+
+היה אחד מן השוק וכו'- to inform you of the power of Rabbi Eliezer ben Yaakov that it (i.e., the Mishnah) took this, for even one from the market that has no portion in the courtyard, Rabbi Eliezer ben Yaakov permits him to enter for the reason of restrospective designation/ברירה . And the Halakha is according to Rabbi Eliezer ben Yaakov.
+
+Mishnah 3
+
+המודר הנאה מחבירו ויש לו מרחץ ובית הבד וכו' – Reuven who is forbidden upon him to derive benefit with the possessions of Shimon, and Shimon has in the city a bathhouse and an olive press building that he rented out to others, and Reuven comes to use them, we see if here remains to Reuven a place in this bathhouse and/or the olive press building that he didn’t rent to him as for example, the cistern in the bathhouse, and things similar to this, it would be forbidden for Reuven to use them, but if not, it is permitted.”
+ומת או שמכרם לאחר מותר – for since he said, “your house”, “your field,” but he didn’t intend other than for the time when hey are his. B if he said, “this house,” or “this field,” he has forbidden them for him forever.
+
+Mishnah 4
+
+הריני עליך חרם – my benefit will be forbidden upon you like a חרם/property designated for sacred use only (or like excommunication) that you wil not be able to benefit from me.
+המודר אסור – even though he did not answer “Amen.” For a person can forbid upon his fellow that he will not benefit from him.
+הרי אתה עלי חרם – that he forbid upon himself all benefit that would come to him from his fellow, the person making the vow is forbidden.
+בדבר של עולי בבל – as, for example, the cistern of those who ascend for the Festivals, who would come up from Babylonia to the Land of Israel for the Festival, and that cistern was found in the middle of the path and the hands of all Israel were equal upon it and it was like ownerless, and not like something that belongs to partners.
+
+Mishnah 5
+
+הרחבה (town square) – the markets that are in the city.
+והתיבה (ark) -where they place in it the Scrolls/books.
+והספרים – that the people of the city buy to study them.
+והכותב חלקו לנשיא – It explains in the Gemara (Tractate Nedarim 48a) that this is what it is said, and what is their remedy? They should write/assign their portion to the President/Nasi, meaning to say that those who made vows are not to benefit from each other and are prohibited to use the street of the city and the Ark and the Scrolls/books, each one of them should write/assign the part/share that each has to the President/Nasi, and afterwards each one of them will be able to use them, for they are using the wealth of the President/Nasi, and not one of them is benefitting from his fellow.
+רבי יהודה אומר – if they wanted, let them assign their shares/portions to an ordinary person, but if they wrote/assigned them to the Nasi, there is no need to make assignment to him/to take possession of it through another person, since because of the importance of the Nasi, he acquires even though that he was not assigned it by another, but an ordinary person does not acquire until he makes assignment to him/he takes possession of it through another [person].
+אנשי גליל אין צריכין לזכות – the people of the Galilee were quarrelsome (see Talmud Nedarim 48a) and through their anger, they would make vows against benefiting from one another, their fathers stood up and assigned their shares to the Nasi, so that if their children after them would make vows forbidding benefit from one another, they would not be forbidden in the street of the city or the Ark or the Scrolls/Books, for they are the wealth of the Nasi.
+
+Mishnah 6
+
+ומעשה בבית חורון וכו' – In the Gemara (Tractate Nedarim 48a), it explains that the Mishnah is deficient and should be read as follows: if its end proves/serves as evidence about its beginning, it is prohibited. And there is the episode in Bet Horon also with one whose last action demonstrated his first [as a mere evasion], etc.
+ואינן לפניך אלא כדי שיבא אבא ויאכל – so we see that he didn’t give them [the courtyard and the food as a gift] other than in order that his father could come and eat, and that is prohibited. But if he had said: “Lo, these are before you, and if it is your desire that [my father] father comes and eats,” it is permitted. But if his meal shows/proves that it he increased the meal more than what he should have and these things are recognized that it was for his father that he did this in order that he would come and eat it is prohibited.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+הנודר מן המבושל – that he said: “KONAM: that which is cooked upon me [that I will not eat it].”
+מותר בצלי ובשלוק – all that is cooked more than the appropriate amount of cooking is called שלוק (i.e., seethed, boiled to a pulp).
+מעשה קדירה רך – that is eaten without bread/pita.
+
+ביצה טרמיטא (an egg boiled down to the size of a pill) – cooked in hot water and protecting it that it should not coagulate/curdle.
+ובדלעת הרמוצה (a gourd made edible by baking in hot ashes) – a gourd that they preserve in hot ashes/embers , which is hot ashes and it becomes sweet in this
+
+Mishnah 2
+
+ממעשה קדרה (cooked in a pot) – food made from flour that was heated in a pot. But the generall rule of he matter, regarding vows one goes according to the language of people according to the time and the place, and if there is a place that calls something roasted cooked, and something cooked roasted, a person who takes a vow from that which is cooked is forbidden with that which is roasted, and such in a similar manner to this. Bu if mst people call it this and a minority call it that, we don’t say – go after the majority, but rather it is a doubtful vow, and all doubtful vows are dealt with stringently.
+
+Mishnah 3
+
+אינו אסור אלא מן הכבוש מן הירק – for undefined pickled is of vegetables.
+כבוש שאיני טועם – implying all kinds of pickled [foods]. And similarly, seethed, roasted and salted, without the "ה"/definite article “the”, implies all the kinds of seethed, and of roasted and of salted.
+
+Mishnah 4
+
+דג דגים שאינו טועם – neither fishe nor fishes, and everything is implied.
+טפלין – without salt.
+בטרית טרופה (a brine containing hashed pickled fish in which you can cannot recognize the clean and unclean fish) – fish that they cut it up into small pieces and sell it and it has a name of its own and is not within the general category of fish and fishes.
+ציר – water/liquid that comes out from the salted fish (i.e., brine).
+ומורייס – fat that comes out from salted fish.
+צחנה (small fish preserved in brine) – a mixture of kinds of brined fish which is called צחנה /small fish preserved in brine), and its example is in the Tractate Avodah Zarah [40a] this is shiploand of small fish preserved in brine,
+ומותר בציר ובמורייס – since the essence of the matter of the fish is not absorbed in them.
+הנודר מטרית טרופה – for since it (i.e., the Mishnah) mentioned טרופה /chopped, from everything that is mixed with a species of fish is implied.
+
+Mishnah 5
+
+קום (curdled milk) – it is the whey that comes out from the cheese.
+אבא שאול אומר כו' בין מלוחה בין טפילה – that you should not say that is the special cheese, implying, that there is no manner to eat it without salt. But the Halakha is according to Abba Shaul.
+
+Mishnah 6
+
+מותר ברוטב ובקיפה (broth and sediments of boiled meat) – the broth that is curdled on the rims of the pot is called קיפה/sediments of boiled meat.
+רבי יהודה אוסר – since it has the taste of meat. But the Halakha is not according to Rabbi Yehuda.
+אימתי בזמן שאמר בשר זה עלי – for since he said, “this meat,” this piece [of meat] is considered ass something forbidden and its taste is forbidden. But if he said, KONAM, this meat upon me, he did not forbid upon himself other than the things that is called meat.
+
+Mishnah 7
+
+מותר בתבשיל שיש בו טעם יין – according to the Rabbis of Rabbi Yehuda.
+
+Mishnah 8
+
+סתוניות – bad grapes that remain in the vines in he days of the fall, bt are not appropriate for wine, and we make of them vinegar.
+כל ששם תולדתו קרויה עליו – but even though it has changed, it is called by its original name, like the honey of date-palms and the vinegar of winter grapes.
+וחכמים מתירין\ – there is a difference between the first Tanna/teacher and the Sages, for the first Tanna/teacher holds that a person who takes a vow against winter/autumnal grape is permitted to the vinegar that comes from them, and is forbidden [to consume] winter grapes, but the Sages permit winter grapes themselves, for since winter grapes are not eatable, when he took a vow from [consuming] winter grapes, his intention was on the vinegar that comes out from them, not on the winter grapes themselves. And the Halakha is according to the Sages. Another explanation: But the Sages permit the vinegar of winter grapes like the honey of dates, for the Sages hold that whether they are things appropriate for consumption pr whether they are inappropriate for consumption a person who prohibits something upon himself is permitted [to consume] that which comes out from it.
+
+Mishnah 9
+
+קפלוטות (porrets) – a kind from the species of leek-green stuff that grows in the Lnd of Israel.
+שהוא שם לווי ( a differentiating epithet) – he who comes to state the vegetables of the field must attach the name of the egetable and state, the vegetables of the field. And similarly for all of them. But in the Seventh year, because the vegetables of he garden are not found, for they don’t grow without work and we eat the vegetables of the field, therefore, undefined vegetables in the Seventh year are the vegetables of the field. This is not the case in the other years of the seven year cycle.
+
+Mishnah 10
+
+אספרגוס – it is a kind of cabbage, but cabbage is not called by the name of asparagus. Another explanation: Asparagus, the water that the cabbage seethed in it.
+מן הגיסין אסור במקפה – for even though that they are placed in the stiff mass of grist, oil and onions/the porriage, the name of the dish of pounded grains is upon them.
+ורבי יוסי מתיר – for he holds that it is called a porridge of pounded grains, it is not called mere pounded grains.
+מקפה – a thick cooked dish of beans or of a sort of pudding consisting of minced meats, mixed with wine and spices.
+הנודר מן המקפה אסור בשום – it was customary to put garlic in every porridge in order that it would provide flavor, and the garlic is the stiff mass of grist, oil and onions.
+אסור באשישין (cake made with boiled lentils impregnated with honey) – the refuse of lentils, but the Halakha is not according to Rabbi Yossi in these three segments of our Mishnah.
+חטה חטים שאיני טועם – a grain of wheat, implies baked bread; wheat [ground up] implies to chew.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+הנודר מן הירק. לא מצאתי אלא דלועין – and if it is a species of vegetable, why doesn’t he purchase it for him?
+כן הדבר – and from there I bring a proof. Lest he say I did not find [anything] but pulse. And since I come to consult on the gourd, I can see that it is a kind of vegetable. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+אסור בפול המצרי יבש – that grain is anything that is from grain is implied, every thing that we make of it a heap/pile, and this also is from grain.
+הנודר מן הדגן אסור בכל – kinds of pulse ;hat they make of hem heaps/piles. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 3
+
+בשק ביריעה ובחמילה (sacklng, curtain, blanket of thick, coarse stuff)- kinds of large andvery thick clothing but people do not regularly cover themselves with it.
+מותר גביזי צמר – that he didn’t intend other than for a wool clothing.
+הכל לפי הנודר – according to the time of the vow. Since it is recognized that as a result of the heaviness of his load he made the vow, he is permitted to wear them as clothing. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 4
+
+הנודר מן הבית – that he should not enter the house. He is permitted to enter into the upper story/attic, because it is not included in the house.
+
+Mishnah 5
+
+דרגש (footstool) – a small bed that they place it in front of the large bed and from it one ascends to the large bed.
+לתחומה של עיר – two thousand cubits in every direction surrounding it.
+עיבורה (outskirts) – of the city. The houses that protrude from it within seventy cubits and their remnants. It is like a pregnant woman whose stomach projects outward.
+אגף (door-stop; moulding or eminence of the door frame against which the door shuts) – [place] of the closing of the door. And its example (Ezra) [Nehemiah 7:3]: “let the doors be closed and barred.” (the text of Bartenura lists the source as coming from chapter 3 of Nehemiah which is incorrect.
+
+Mishnah 6
+
+אסור בחילופיהן ובגידוליהן – if he exchanged them ab initio, that which he exchanges for them is prohibited in their monetary value that the Rabbis decreed the prohibition of benefit on their monetary value. And their growth of [something called] KONAM Is prohibited like that dedicated to the Temple which grows.
+שאיני אוכל ושאיני טועם – he did not prohibit upon himself other than consuming and tasting of them alone.
+אבל בדבר שאין זרעו כלה – as for example, onions and things similar to it. Even what grows from what grows is like the body of the prohibition, since this is something of which the seed does not perishes.
+
+Mishnah 7
+
+קונם מעשה ידיך עלי – he forbade all of what she does and what she prepares for him. And if she planted a tree, its growth is prohibited.
+
+Mishnah 8
+
+שאת עושה עכשיו יני אוכל עד הפסח – it implies this – that what you do now I won’t eat of until Passover, but after Passover I will eat. But everything that you do until Passover, I do not eat, implying, every thing that you do from today until Passover comes I do not eat it ever, even after Passover.
+
+Mishnah 9
+
+שאת נהנית לי עד הפסח אם הוכלת את לבית אביך עד החג – Whomever that would stand after Sukkot and prohibit his benefit upon her until Passover if she would go to her father’s house until Sukkot.
+לאחר הפסח בלא יחל דברו – meaning to say, if she went [to her father’s house] after Passovef, she violates (Numbers 30:2): “he shall not break his pledge; “retroactively on what she benefitted from him before Passover.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+קונם יין עד שתחשך – for such is the manner of language of human beings, for when they say, “today,” they want to say until the completion of the day.
+שבת זו – he would stand in the middle of the week, and say, “this week is forbidden” – for the entire week.
+והשבת לשעבר – and he is also prohibited on the sabbath day, for it is in the category of the week that past.
+חודש זה אסור בכל החודש – if he is standing in the middle of the month and said, “this month,” he forbidden until the completion of the month, and the day of Rosh Hodesh of the month ahead, but it is permitted on the day of Rosh Hodesh because it is counted with the next month, and even if Rosh Hodesh is on the thirtieth [day] of the previous month. And similarly, this year, if he stood in the middle of the year and stated, “this year,” it is forbidden until the completion of the year, but it is permitted on Rosh Hashanah which is counted with the year that will come in the future.
+שבוע זה – he was standing in the middle of the Shmittah year and stated, “this seven-year cycle,” he is forbidden until the completion of the Shmittah, and the seventh year is included within the Shmittah year that had passed.
+אם אמר יום אחד, שבת אחת, חודש אחד, שנה אחת, שבוע אחד אסור מיום ליום – if he is standing in the middle of the day and states “one day” he is forbidden until the morrow at this time. And similarly, if he is standing in the eighth [day] of the month and stated, “[KONAM] this month is upon me,” he is forbidden until the eighth [day] of the next month. And similarly, for a year. And similarly, in the Shmittah year. And similarly, if he said, “KONAM that wine is forbidden upon me for an unspecified day, or week, or month, or unspecified year, even though he did not say “one day,” “one week,” “one month,” the law is the time of twenty-four astronomical hours. But one who says “KONAM that wine [will be forbidden] upon me today,” even though he is permitted when it it gets dark, he requires a request made to a Sage [to be released from his vow], as a decree that when he stated “today,” lest he (i.e., the Sage) come [to release him from his vow], when he stated, an unspecified day, that he switched/exchanged between “the day” to “today,” or between this week to an unspecified week. And similarly, for all of them.
+
+Mishnah 2
+
+עד הפסל אסור עד שיגיע – that in the language of human beings, up to but not including.
+עד שיהא, אסור עד שיצא – that implies all the time which is the present.
+עד לפני הפסח ר"מ אומר אסור עד שיגיע (see also Talmud Kiddushin 65a for an alternative reading in this dispute between Rabbi Meir and Rabbi Yossi)- for a person does not inject himself into a doubt, and matter that is ascertained to call “prior to Passover” is stated, and which is until it (i.e., Passover) arrives. But Rabbi Yossi holds that a person does inject himself into a doubt to prohibit all that he is able to have doubts about. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 3
+
+עד הקציר – of wheat and barley.
+עד הבציר – of grapes.
+עד המסיק – of olives.
+אינו אסור עד שיגיע – for since the harvesting season [of wheat and barley), and vintage season [of grapes] do not have a fixed time, as will be explained further on, it does not make a difference if he said, עד שיהא/until it will be or whether he saidעד שיגיע /until it comes, it is not prohibited until it comes, for everything whose time is not determined, it is not the intention of the person making a vow to inject himself into a prohibition of time that is not known to him, and therefore, we state that surely, it states “until it arrives/comes.”
+
+Mishnah 4
+
+עד הקיץ עד יה הקיץ – whether he said “until the summer,” or whether he said “until it will be the summer,” he is not prohibited other than until people begin to bring in the basket containing chosen fruits designated for use, meaning to say, they cut many figs and bring them in with baskets.
+עד שיקפלו המקצועות – (up to the time when they lay figs in layers; alternatively, when they fold up the knives to store them away) - the matting that they dry the figs on them, after they have dried they fold up the matting and set them aside until the next year.
+הכל לפי מקום נדרו – if the majority of the grain of the place is wheat, until the harvesting of wheat. But if [the majority of the grain] is barley, until the harvesting of the barley. And similarly, if he was in the mountain at the time of the vow, until the time of the harvesting [of wheat/barley] and the vintage [of grapes] on the mountain. And if he is in the valley, until the time of the harvesting and vintage of the valley arrives.
+
+Mishnah 5
+
+עד הגשמים עד שיהיו גשמים – in which expression from these two phraseologies that he expressed from his lips, he is permitted since when the rains begin to fall in the second rainfall/fructification which is, in a late year, on Rosh Hodesh Kislev. Therefore, one who takes a vow “until the rains [come]” is prohibited until Rosh Hodesh Kislev, unless it (i.e., rain) fell at the beginning of their time which is in an early year on the seventeenth of Heshvan, and in an average year on the twenty-third of it (i.e., Heshvan). And such is the Halakah. But not according to Rabban Shimon ben Gamaliel who states until the time arrives for the rainfall/fructification.
+ר"י ומר עד שיעבור הפסח – and the Halakha is according to Rabbi Yehuda.
+
+Mishnah 6
+
+לליל הצום – the night of the fast of [Yom] Kippur, for it is a Mitzvah to increase the meal on the eve of the fast of [Yom] Kippur.
+קומם שום שאיני טועם וכו' – that Ezra established that they should eat garlic on Friday nights because it increases the semen (see Tractate Nedarim, Chapter 3, Mishnah 10). But the Halakha is not according to Rabbi Yehuda nor according to Rabbi Yossi his son, but as we stated above in our Mishnah (see Tractate Nedarim, Chapter 8, Mishnah 3), “everything whose time is fixed, he stated, until it arrives, it is forbidden until it arrives; “until it will be,” it is forbidden until after it has passed.
+
+Mishnah 7
+
+זהו כבודי – that I will support my child from my own [possessions].
+מסרבין בו לשאת את בת אחותו – they were urging hin that he should marry the daughter of his sister because she is his age and we state [Tractate Yevamot 62b] that a person who marries the daughter of his sister, upon him Scripture states (Isaiah 58:7.9): “And not to ignore your own kin…Then when you call, the LORD will answer.”
+שלא נתכוין זה אלא לשם אכילה ושתיה – But however,also eating and drinking are permitted, for since he did not state from his mouth “eating and drinking” and wih vows, we require that he issue it from his lips, as it is written (Numbers 30:3): “he must carry out all that has crossed his lips (i.e., literally, come out of his mouth),” and it is not similar to the first clause [of the Mishnah], for marriage is included within the benefits that he has.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+רבי אליעזר אומר פותחין לאדם בכבוד אביו ואמו – as, for example, that they would say to him: “if you would know that the world would say to your father and your mother, ‘see the rearing of your children that you raised, how much your children are lax in the taking of vows’ and it would be found that they despise their honor (i.e., that of their parents), you would not ever take a vow.”
+וחכמים אוסרין – for we suspect that perhaps he would lie, for he is embarrassed to state that he would not allow him from taking a vow because of their honor, and it is found that the Sage pardons this vow without regret and there is no need to find for him an opening [to release him from his vow] at the time that he feels sorry on his own from the beginning.
+יפחתו לו בכבוד המקום – he (Rabbi Tzadok) is raising an objection on the matter of Rabbi Eliezer, for just as that you open [to elicit regret] with the honor of his father and mother, and we don’t suspect that perhaps he will lie, let him open [to elicit regret] with the honor of “the Place” (i.e., God) and they will inform him, that if you had known that you would be called wicket before “the Place” (i.e., God), you would never take a vow? But the Sages said to him according Rabbi Eliezer, that from here, you will not find you will not support them, for even Rabbi Eliezer admits to this, specifically that he may lie, for a person a person is not so impudent that he would not set aside something for the honor of “the Place” (i.e., God), and it is not similar to that of Rabban Shimon ben Gamaliel (see Talmud Nedarim 22a) who opened [to elicit regret] for that person (Proverbs 12:18): “There is blunt talk like sword thrusts [But the speech of the wise is healing].” That there he says to him from the Biblical verses like that which is taught in our Mishnah (see Tractate Nedarim, Chapter 9, Mishnah 4) that he is transgressing on (Leviticus 19:17): “You shall not hate your kinfolk in your heart,” (Leviticus 19:18): “You shall not take vengeance or bear a grudge against your countrymen.” But when we mention to him the honor of God (i.e., המקום ), then he certainly is lying. And the Halakha is according to the Sages.
+שבינו לבין אביו ואמו – as, for example when he made his father take a vow from his possessions,
+
+Mishnah 2
+
+ועוד אמר רבי אליעזר – another leniency in making vows/Nedarim.
+פותחין – in [the releasing from] vows with a נולד/a new situation (i.e., a vow may not be dissolved on grounds of lack of intent if the person who vowed failed to anticipate an unpredictable situation that would have led him to refrain from making the vow, though they can be dissolved if it is shown that they were not made with full intent and knowledge), as for example a thing which is not found and is a new situation and it became established as a new interpretation after he had vowed but if he had known at the time of the vow this thing would be established as a new interpretation, he would not have made the vow.
+וחכמים אוסרים – that the reason of regret is because through regret, the vow is uprooted from its essence, and for a thing that is not found, it doesn’t become a vow that is uprooted/removed from its essence, but for this, he would not have allowed [himself] from making a vow, for he would have thought that it would not ever come to pass.
+ונעשה סופר – a Sage and everyone needs him.
+או שהיה משיא את בנו ברקוב לא הייתי נודר – and for example, that he took a vow for a period of time and didn’t think that he would marry off his son within that time, and that he would have to go to the wedding of his son. But the Halakha is according to the Sages.
+
+Mishnah 3
+
+יש דברים שהם כנולד – they appear like a new situation/נולד
+ואינם כנולד – and he opens with them [as a means of getting a person to regret that he vowed].
+אמרו לו מת וכו' – even though that death is like a new situation, since he specified at the time of his vow on account of what he is vowing, it is made as if he is making his vow dependent upon a thing, as if he specified all the time that her father is alive, therefore, it is not a new situation. But a it is not a complete condition, therefore, it requires renunciation. But in the Jerusalem Talmud it is proven that he doesn’t require renunciation [of the vow]. And so explained Maimonides (see The Laws of Vows/הלכות נדרים, Chapter 8, Halakhot 1-2).
+
+Mishnah 4
+
+אילו הייתי יודע שכן הוא לא הייתי נודר הרי זה מותר – after the Sage loosens/absolves him [from his vow], and all that he vowed [against] benefit from his fellow, when they release him, they don’t release him other than in the presence of his fellow, as it is written (Exodus 4:19): “The LORD said to Moses in Midian, ‘Go back to Egypt, [for all the men who sought to kill you are dead’],” the Holy One Blessed be He said to Moses: “In Midian, you made a vow; in Midian go and releave your vow.” Because Moses swore to his father-in-law (i.e., Jethro) that he would not move from Midian without his permission, as it is written (Exodus 2:21): “Moses consented to stay with the man, [and he gave Moses his daughter Zipporah as wife],” and it was necessary for the Holy One Blessed be He to go and release his vow in his presence.
+
+Mishnah 5
+
+פותחין לו בכתובת אשתו – payment of her Ketubah if he took a vow to divorce her.
+
+Mishnah 6
+
+פותחין בימים טובים ובשבתות – if he vowed to fast, or not to eat meat for a specified time, they say to him: “If you had placed upon your heart for the Sabbaths and Holy Days that are within this time [period], you would not vow at all. But this does not [provide] and opening [for the absolution/renunciation of his vows] with the honor of “the Place” (i.e., God).
+אותן הימים – that he found for them an opening to express regret.
+מותרים – that the Sage releases them.
+ושאר הימים – where they do not have regret, they remain in their prohibition [of deriving benefit].
+שנדר שהותר מקצתו הותר כולו – even though he did not find an opening [for the release though regret] for the entire vow, for he had nowed initially other than with the knowledge that it would be completely fulfilled, and it was found that the absolution/release of part of it (i.e., the vow) opened [an expression of regret] for all of it.
+
+Mishnah 7
+
+לזה ולזה – as, for example, he prohibited the first upon himself by KONAM, and said regarding the second [person], “behold this is like the first,” and on the third [person], “behold this is like the second,” and similarly all of them. If the first was released, all of them are released, for all of them are dependent upon this one.
+לזה קרבן ולזה קרבן – surely our Mishnah is [according to] Rabbi Shimon who stated concerning the oath of a deposit (i.e., with the intention of falsely denying a deposit or a debt; he must add one-fifth to it and bring a ram as a guilt-offering); if there were five people make claims against him and he denied it and took an oath and admitted that he is not liable for a sacrifice on each one until he takes an oath for each and every one, and here too, he must state, to this one a sacrifice/KORBAN and to that one a sacrifice/KORBAN. But the Sages state that if he made an oath that I am not liable to youm nor to you nor to you, he is liable for each and every one, and here too if he said to this one, but not to that one nor to that one, even though he did not mention KORBAN on each one, for each one is a vow on its own. And such is the Halakha.
+
+Mishnah 8
+
+לא במיושן בלבד הותר אלא בכל היין – and especially that he said,”if I knew this, I wouldn’t have taken a vow at all, or I would have said: that which is old is permitted/released, and that which is new is prohibited. But he aid, if I had known I would have said: “all wine is prohibited upon me except from the old,” behold this is not permitted/released to him other than the old alone, and all the rest of the wine is prohibited (for definition of “old” see Tractate Bava Batra, Chapter Six, Mishnah 3).
+
+Mishnah 9
+
+פותחין לאדם בכבוד עצמו ובכבוד בניו – if he vowed to divorce his wife.
+מה ראתה אמן להתגרש – if there wasn’t found in her "ערות דבר" /something obnoxious [about her] (Deuteronomy 24:1) and it was found that he discredits his children, and we aren’t concerned lest he would lie, for he doesn’t express regret but rather, he is embarrassed to state that he doesn’t feel pain for the honor of his children.
+
+Mishnah 10
+
+אלא שהנדר טעות – from its essence, for at the time of the vow, she was white, and it doesn’t require a request made to a Sage [to release him from his vow].
+מעשה באחד שנדר וכו' – In the Gemara (Tractate Nedarim 66a), it explains that the Mishnah is deficient and should be read as follows: Rabbi Yishmael states: Even if she was ugly and became pretty/beautiful; black and became white, and there is a story/episode also, etc., for the first Tanna/teacher did not permit other than at a time when the vow was in error from its essence, such as, for example, that she was beautiful at the time of the vow. But Rabbi Yishmael holds that even though she didn’t become beautiful until after the vow [was taken], the vow is annulled, for since one can make her beautiful, she was not ugly from the beginning. But the Halakha is not according to Rabbi Yishmael.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+נערה המאורסה – a girl who is twelve years and one-day old, and who brought forth two [pubic] hairs, is called a נערה/a young woman/lass, until six months. But a woman who is eleven years and one-day old, her vows are examined, if she knew for whom she made the vow, and in the name of whom she sanctified, her vow is vow, and even regarding her, her father and her husband annul her vows.
+הפר האב ולא הפר הבעל – because it was possible to err and to explain [the phrase]: “her father and her husband annul her vows,”/"אביה ובעלה מפירין נדריה" as or her father or her husband, it teaches in he Mishnah:"הפר האב ולא הפר הבעל"/”if her father annulled her vows, but not her husband, etc.,” to inform us that both need to nullify [her vows].
+ואין צריך לומר שקיים אחד מהם – if one of them confirmed [her vows] the second is not able to nullify them. But this tells us that even though the even though that one of them (i.e., the father or the husband was consulted that he established his confirmation, as we hold, we consult on the confirmation (i.e, the privilege of confirming a vow – see also Tractate Nedarim 10:7), , this one who was asked for confirmation cannot nullify any further, since both of them are not able to nullify [a vow] at the same time.
+
+Mishnah 2
+
+מת האב לא נתרוקנה רשות לבעל – the husband does not annul the vows of his wife until she marries.
+מת הבעל נתרוקנה רשות לאב – and he annuals all of the days of her being a lass, as it is written (Numbers 30:17): “while in her father’s house by reason of her youth.”
+והאב אינו מפר בבגר – as it is written (there – Numbers 30:4): “while still in her father’s household by reason of her youth.”
+
+Mishnah 3
+
+נתגרשה בו ביום – that the father heard, for if the day passed, he can no longer annul [her vows].
+ונתארסה – [and she became betrothed] to another, on that selfsame day.
+אביה ובעלה האחרון מפירין נדריה – that she vowed in the presence of the first betrothed man, for the betrothed man releases those who preceded him.
+כל זמן שלא יצאת לרשות עצמה – not on account of becoming an adult nor on account of marriage.
+
+Mishnah 4
+
+עד שלא היתה בתו יוצא מאצלו – prior to her coming to the domain of the husband. And similarly the betrothed man says to her the same thing.
+עד שלא תכנס לרשותו – since from when she enters into his domain, he cannot annul [her vows], for the husband cannot annul what proceeded, and we learn from our Mishnah that the husband can annul the vows of his wife even without hearing [about it], since it is taught [in the Mishnah]: “And so the husband before she enters his domain, says to her, etc.”
+
+Mishnah 5
+
+בוגרת ששהתה י"ב חודש – an adult woman whose father does not annul her vows, and she was claimed to [get ready to] marry and she waited twelve months that from then onwards, her husband would be liable for her food [and support].
+ואלמנה – that waited thirty days, from when she was claimed [to get ready to] marry, that she eats from her husband.
+רבי אליעזר אומר הואיל ובעלה חייב במזונותיה = and he annuls her vows. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 6
+
+שומרת יבם וכו' ר"א אומר יפר when he made her the widow of a brother who died without children (יבמה) , it (i.e., the Mishnah) is speaking of the Yavam’s betrothal (by word of mouth, as opposed to the consummation of marriage, for Rabbi Eliezer holds that מאמר/statement - betrothal of the widow of a brother who died without children/a יבמה – that this betrothal should be effected by means of a marriage document or money should be accompanied by a statement of betrothal, which acquires the childless widow of his dead brother completely from the Torah, But if she is a נערה/a young woman/lass and she has a father, the father and her Yavam/dead husband’s brother [both] annul her vows.
+רבי יהושע אומר לאחד ולא לשנים – for Rabbi Yehoshua does not hold that מאמר/the statement does not acquire In a complete acquisition. However, he holds that there is a זיקה/a levirate bond (between the Yevama waiting for her brother-in-law to act and her deceased husband’s brothers during the period after the husband’s death before one of the brothers performs a levirate marriage) and this levirate bond is like she is a married woman, but when there is only one levir/יבם , he annuls [her vows, vut when there are two levirs, not a single one of them can annul [her vows] for there is no retroactive designation.
+ר"ע אומר לא לאחד ולא לשנים – for he holds that the levirate bond/זיקה is not like someone who is married, and the “statement”/מאמר – does not effect a complete acquisition from the Torah.
+אשה שקנה הוא לעצמו – that is his betrothed woman.
+הרי הוא מיפר נדרהי – in partnership with her father.
+אשה שהקנו לו מן השמים – which is the widow of his dead brother who died without children/יבמתו – his Yevamah.
+אינו דין שיפר נדריה – in partnership with her father.
+שיש לאחרים רשות בה – for she is also in a levirate bond with the other brothers [of her dead husband].
+מה אתה משיב על יבם אחד – meaning to say, your response is good on the words of Rabbi Eliezer who states that he annuls even when there are two [potential] levirs, what can you respond to me on my words that I state, to one, but not to two [levirs]?
+אין היבמה גמורה ליבם – to make liable for death o someone who comes upon her in the same manner that the betrothed woman is completely his wife (of the betrothed man) in regard to the liability for death (if someone comes upon his betrothed wife). And the Halakha is according to Rabbi Akiva.
+
+Mishnah 7
+
+הרי הן קיימין לא אמר כלום – for this is an errant confirmation, because there are vows that he would not desire in their confirmation.
+הרי הן מופרין רבי אליעזר אומר מופר – for in general, a man does not desire in the vows of his wife.
+נדרים שבאו לכלל איסור – for after she vowed, she is prohibited in them if [her] husband did not annul them.
+שבאו לכלל הקם – vows that took place already.
+
+Mishnah 8
+
+הפרת נדרים – as the Torah stated (Numbers 30:9): “But if her husband restrains her on the day that he learns of it, [he thereby annuls her vow which was in force or the commitment to which she bound herself.”
+כל היום – until it gets dark, as it states (Numbers 30:6): “[But if her father restrains her] on the day he finds out (literally, “hears it”). But as it is written (Numbers 30:15): “[If her husband offers no objections] from that day to the next, [he has upheld all the vows or obligations she has assumed],” it is necessary, that you don’t say, yes, in the daytime, but now at night, we hold (Numbers 30:15): “from that day to the next/"מיום אל יום" – for sometimes he has the time to annul [her vows] during the period of twenty-four astronomical hours/"מעת לעת", as, for example, if she took a vow at the beginning of the night.
+ויש בדבר להקל ולהחמיר – meaning to say, sometimes when he can annula them within a short time and sometimes within a longer time.
+נדרה בלילי שבת – this that it (i.e., the Mishnah) took/used the phrase "בלילי שבת"/”on Friday nights” to teach us that we annul vows on Shabbat (see Tractate Shabbat, Chapter 24, Mishnah 5), and even not for the need of the Sabbath. But the Sage does not release [from vows] on Shabbat other than vows that are for the needs of the Sabbath, and even though he had the free time while it was still day, he can release for the needs of the Sabbath.
+שאם לא הפר וחשכה אינו יכול להפר – for there is no absolution of vows during the period of twenty-foru astronomical hours unless she vowed from the beginning of the night. But regarding absolution for cause, it has no affect until he says, "מופר לך"/”you are annulled,” like the language of Scripture, for the absolution of the husband is from now and into the future without reason, like (Genesis 17:14): “[And if any male who is uncircumcised fails to circumcise the flesh of his foreskin, that person shall be cut off from his kin;] he has broken My covenant.” But the Sage who states, “you are permitted” there is no vow here, and there is no oath here which uproots the vow from its essence. But if the Sage stated in the language of הפרה/absolution and the husband in the language of התרה/permission, he is not permitted and he is not absolved (see Talmud Nedarim 77b). But if he (i.e., the husband) said: “if you did not vow, I put you under the influence of a vow,” his words are fulfilled, and he does not have to state that they are fulfilled to you, since for even if he kept silent all of the entire day, the vow is fulfilled, for any speech is also fulfilling. But on Shabbat, he should say [to the woman]: “take, eat; take drink,” and he doesn’t absolve in the manner that he states on weekdays, for the vow is nullified on its own. But if he is unable to force her, he annuls it in his heart, and he doesn’t need to release it from his lips. And specifically, nullification such as “take it, eat,” where he forces her to violate her vow is effective if he thought in his heart even though he did not release it from his lips, but absolution In which he does not force her to violate the vow, he needs to release it from his lips, and it is not sufficient if he nullified it in his heart.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+ואלו נדרים – In the Gemara (Tractate Nedarim 80b) it explains that vows and oaths are taught, that in the language of the Sages, oaths are within the category of vows.
+אם ארחץ ואם לא ארחץ – this is what it said: “the benefit of washing is forbidden upon me forever if I shall wash today,” behold this is a vow. “If I shall not wash, an oath that I shall not wash,” behold this is an oath. And similarly, “if I shall adorn myself, the benefit of adorning/dressing is forbidden upon me forever if I adorn myself today,” “if I don’t adorn myself,” is an oath that I will not adorn myself.
+אמר ר"י אין אלו נדרי עינוי נפש (vows referring to privation of the necessities of life) – regarding the vow alone Rabbi Yossi disputes the first Tanna/teacher, and [when he] states that the benefit of washing is forbidden upon me if I shall wash today,” this is not a vow of privation of the necessities of life, for behold, it is possible for her that she will not wash today and that the benefit of washing won’t be forbidden upon her forever. But the prevention/refraining from washing for one day is not a privation of the necessities of life, for a neglected appearance for one day (by not bathing) is not considered self-neglect (see Tractate Nedarim 80a). But the Halakha is not according to Rabbi Yossi. But whether the father or the husband, vows of privation of the necessities of life are ones that are absolved, as it is written (Numbers 30:17): “[These are the laws that the LORD enjoined upon Moses] between a man and his wife, and between a father and his daughter [while in her father’s household by reason of her youth],” there is an analogy between two laws that rest on a biblical intimation of the father to the husband. Just as the husband does not absolve anything other than vows of privation of the necessities of life, so also the father does not absolve anything other than vows of privation of the necessities of life. But Maimonides made the legal determination that the father absolves all vows and oaths, even those that are not referring to privation of the necessities of life, as it states (Numbers 30:6): “none of her vows or self-imposed obligations [shall stand].”
+
+Mishnah 2
+
+אם לא היתה פרנסתו אלא ממנו – that he believes in him until he will earn enough and will repay him.
+הרי זה יפר דברי ר' יוסי – Rabbi Yossi, according to his reasoning who holds that the husband does not absolve every vow that has in it privations of the necessities of life, since he distinguishes between greater privation and lesser privation and between privation for a lengthy period of time to that of a short period of time, but all of the Mishnayot of this chapter go according to him and are not Halakha. Rather, the husband annuls/absolves all vows that have in them privations of the necessities of life, whether of one day and even one hour, whether for a lengthy period of time, whether the privation is great or whether the privation is small, and similarly absolves vows and oaths in matters that are between him and her, even though they are not privations of the necessities of life, as, for example, if she took an oath or a vow not to paint her eyelids or not to adorn herself. And similarly, if she vowed that she would not eat from the produce of this province, the husband annuls/absolves, for it is troublesome for him to bring her produce from another province, and these are things between him and her. But what is the difference between vows and oaths that are between him and her to vows and oaths that have in them privations of the necessities of life? Vows and oaths that have in them privations of the necessities of life he absolves/annuls for himself and for others, as for example, if she took a vow that she would not eat meat or drink wine, he absolves her and she is permitted ot eat and to drink and even after she becomes a widow or a divorcee and marries another [man]. But vows and oaths that are between him and her, as, for example, if she forbade upon herself sexual intercourse of every man in the world, or that she wouldn’t ever paint her eyelids or adorn herself, he absolves his part, and she would perform her marital duty and paint her eyelids and adorn herself all the time that she is under him , and when she is widowed or divorced, she would be forbidden in engaging in sexual relations with all men and to paint her eyelids and to adorn herself And so forth in a similar manner.
+
+Mishnah 3
+
+קונם שאיני נהנית לבריות אינו יכול להפר – this is not from the vows of privations of the necessities of life, for behold she is able to support herself from that of her husband, for the husband is not included in the category of בריות/humanity. But our Mishnah is also according to Rabbi Yossi, and it is not the Halakha, as I have explained above (see the Bartenura commentary to Mishnah 2). And not only/needless to say, if she said, “KONAM, that I will not benefit from anyone,” that she forbids the benefit of all of humanity upon her, that he absolves her because according to the Sages, these are vows of privation of the necessities of life, but even if she said, “KONAM, that I will not benefit from this certain individual,” that she only forbade for herself the benefit of that person alone the husband absolves [the vow] because of matters between him and her, for it is trouble for him that she will not benefit from that person, and the Torah stated (Numbers 30:17): “Between a man and his wife,” everything that is between a man and his wife, the husband can absolve/annul.
+ויכולה ליהנות בלקט שכחה ופאה – this is what it says, and furthermore, another reason that “KONAM that I don’t benefit from humanity,” that the husband does not annul, for she can benefit from gleanings, the forgotten sheaf and the corner of the field, that she doesn’t benefit from anyone, for these are the gifts to the poor, and it is found that there is no privations of the necessities of life.
+קונם כהנים ולוים נהנים לי – for just as that “KONAM that I don’t benefit from anyone,” but she is permitted [to benefit from] the gifts to the poor, so also, he who makes a vow against Kohanim and Levites from benefitting from his property are permitted to the gifs of the priesthood and the Levitical class.
+
+Mishnah 4
+
+קונם שאיני עושה על פי אבא – [It will be prohibited like] being dedicated to the Temple all what I do from coming [to work] for Father, meaning to say, that Father will not be able to benefit from the work of my hands.
+אינו יכול להפר – this is not one of the matters between him and her, and in this everyone agrees that she prohibits her benefit upon a particular person, the husband cannot absolve it. And such is the Halakha.
+על פיך אינו צריך להפר – because she is subjugated to him and even though that [stating that] something is dedicated to the Temple removes it from subjugation, the Rabbis strengthened her subjugation to the husband for [the use of] KONAM does not release from his subjugation.
+יפר שמא תעדיף עליו יותר מן הראוי לו (let him annul it lest she place a burden upon him more than is appropriate for him) – since [the vow] of dedicating something to the Temple takes effect on the excess part which is not under his subjugation, therefore, he must annul/absolve [her vow], and the absolution is effective for him because this is a matter that is between him and her, for it is impossible that the surplus will not be mixed in with that of her husband.
+רבי יוחנן בן נורי אומר יפר שמא יגרשנה – and the essence/principal of her handiwork requires absolution lest he divorce her and her husband’s subjugation will be released, and then the vow will take effect and she will be forbidden from returning to him. And the Halakah is according to Rabbi Yohanan ben Nuri. But when she says, “May my hands be sanctified to their Maker (i.e., God), her hands are already in existence and the dedication to the Temple takes effect.
+
+Mishnah 5
+
+הרי זה יחזור ויפר – for it is an errant absolution is not an absolution until he intends regarding the woman that vowed, as it is written (Numbers 30:12): “[And her husband learns of it, yet offers no objection-] thus failing to restrain her – [all her vows shall stand and all her self-imposed obligations shall stand],” until the abolution will be for herself of the person making the vow. And also, that he should intend to the vow that she made (Numbers 30:5): “and her father learns of her vow,” until he knows which vow that she made.
+
+Mishnah 6
+
+קיים לתאנים כולו קיים כו' (he confirmed the vow regarding figs, the whole is deemed confirmed) – and the reason, as it is written (Numbers 30:14): “[Every vow and every sworn obligation of self-denial] may be upheld by her husband [or annulled by her husband,” he will uphold from it, that when he upholds part of it, he upholds all of it. But, (ibid.,) “annulled [by her husband],” one cannot expound as such, for it is not annulled until he annuls all of it. But these are the words of an individual opinion, and is not Halakha, but the Halakha is according to the Sages who sate that one makes an analogy on the principle common in both, making an analogy between הקמה/upholding and הפרה/nullifying/absolving. Just as regarding absolution, what he absolved, he absolved, and what he didn’t absolve, he didn’t absolve, for there is no expounding from annulling/יפרנו (Numbers 30:14), partial annulment, even upholding – what he upheld heupheld, and what he didn’t uphold, he didn’t uphold, and from יקימנו/upheld [by her husband] (Numbers 30:14),also, we don’t expound partial upholding, but it is the manner of Scripture to write like this. But even though the declaring permitted by a Sage we state that a vow that was partially permitted, all of it was permitted, but the absolution of the husband and the father is not like this.
+
+Mishnah 7
+
+איני יודע שיש מפירין – that I have permission to absolve [a vow].
+יפר – on the day that it becomes known to him that he has permission to absolve [vows], it is upo him like (Numbers 30:13): “the day that he finds out.”
+אינו יודע שזה נדר – and it requires absolution.
+רבי מאיר אומר לא יפר for since he knows that he has in his hand [the ability] to absolve, even though he doesn’t know that it is a vow, nevertheless, he should have absolved/nullified [the vow]. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 8
+
+ובלבד שלא יהא לבעליך רשות בהם – and his condition is fulfilled, and the husband did not acquire it (i.e., the money). But even though this that this present saves im from the the troubler, for behold, his wife is supported/fed from these monies, but her sustenance was upon him, hs being saved from the trouble is not considered benefit.
+
+Mishnah 9
+
+ונדר אלמנה וגרושה – for itself, it does not require a [verse from] Scripture, for since she doesn’t have a husband, who will annul/absolve [her vow? But rather, when she made a vow when she is a widow for a time, and the time for the vow didn’t arrive until she married.
+אינו יכול להפר – even though that the vow takes effect when she is under him, for we follow/go after the time of the vow.
+נדרה בו ביום גרשה בו ביום והחזירה בו ביום – and aftwerards, he heard about her vow.
+אינו יכול להפר – since she left to her own domain, between the vow and its absolution, for the husband does not absolve things that precede [him].
+
+Mishnah 10
+
+תשע נערות נדריהן קימים – not specifically lasses/young women.
+בוגרת והיא יתומה – who married and her husband died when she was a young woman/lass, and she is an orphan in her father’s lifetime for after she married, her father does not have domain over her, when she became an adult woman/reached maturity afterwards and made a vow, her vow is upheld, for the father is not able to absolve her vow when she is an adult woman/reached maturity, and furthermore, she is an orphan during her father’s lifetime.
+נערה ובגרה והיא יתומה – that she married and her husband died. Hat she made a ow when she was a young woman and she reached maturity after this ,and she is an orphan in her father’s lifetime, as I explained.
+נערה – [a young woman/lass] at the time that she made a vow. She didn’t reach maturity/become an adult woman as yet, and she is an orphan in the lifetime of her father. And these three: orphan girl during her father’s lifetime are measurements for them.
+בוגרת ומת אביה – that at the hour/time that she vowed, she was an adult woman/reached maturity, and her father died, that is an actual orphan.
+נערה ובוגרת וכו' – and these three also, her father’s passing is measured/generalized to them.
+נערה שמת אביה ומשמת אביה בגרה כו' – these three [things] that they taught, her having reached maturity/become an adult woman is measured to them, But in the Gemara (Tractate Nedarim 89b) we stated, that the Sages did not teach any other than three young women: an adult woman/who reached maturity, an orphan, and an orphan during her father’s lifetime.
+ור"י אומר כו' – that since she entered the marriage canopy, she left/departed from the domain of her father, through these marriages.
+
+Mishnah 11
+
+קונם שאינ נהנית לאבא ולאביך כו' הרי זה יפר – for since she was forvidden to the venefit of her father and his father through the fact that she works for her husband, it is a disgrace to the husband for these are matters between him and her.
+
+Mishnah 12
+
+האומרת טמאה אני לך – we are speaking of the wife of a Kohen, that is forbidden to her husband through unavoidable acci and she does not lose her Ketubah [settlement]. And the Sages believed her to forbid herself upon her husband, and since she leaves [the marriage] with a Jewish bill of divorce, she takes her Ketubah [settlement], that from the document of her Ketubah we will learn, that when you get married to another [man], take what is written for you.
+השמים ביני ובינך – It explains in the Gemara (Tractate Nedarim 91a) that [his] spermatic emission which does not permeate (i.e., shoot forth) like an arrow, that is to say, that things that are before heaven are revealed and she cannot verify them. And we are speaking of when she comes on account of a claim that she stated, that I require a staff for the hand and a master for the grave (which Rashi explains that the staff is for her to lean on in her old age and she dies, he will bury her) for it if is not this, we say to her, go, you do not have marital connection with “being fruitful and multiplying” (see Genesis 1:28 and 9:7 – as it is the male’s prerogative only).
+נטולה אני מן היהודים – that she forbade sexual connection of all Israelites upon her. But even though we stated in the chapter [Tractate Ketubot, chapter 7; Talmud Ketubot 71a] “He who prohibits his wife by vow from deriving benefit from him,” where she vowed and she is divorced without a Ketubah [settlement] and she placed her finger between her teeth, Rashi explained in [Tractate] Yevamot [112a] since she prohibited the benefit of sexual intercourse of all Israelites upon her, she is certainly a victim of unfortunate circumstance, for sexual intercourse is difficult for her. And the earlier version of the Mishnah held that even things are that are between him and her don’t exist, and it is possible that he can divorce her.
+חזרו לומר כו' – that the generations were corrupted and they suspected that she is lying to release her from under her husband.
+תביא ראיה לדבריה – and we don’t believe her without proof.
+יעשו דרך בקשה – they would request from her that she not speak any further to him, but in the Jerusalem Talmud it explains, “let them make a meal [together] and let him appease her.
+יפר חלקו ותהא משמשתו – and these are things between him and her and he will absolve it to himself.
\ No newline at end of file
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+Bartenura on Mishnah Nedarim
+ברטנורא על משנה נדרים
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה נדרים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כל כנויי נדרים כנדרים.</b> בגמרא מוקמינן דרישא דמתניתין חסורי מחסרא והכי קתני, כל ידות נדרים כנדרים, כל כנויי נדרים כנדרים. אלו הן ידות נדרים האומר לחבירו מודר אני ממך מופרש אני ממך וכו׳. אלו הן כנויי נדרים קונם קונח קונס וכו׳. ידות נדרים, כמו בית יד של כלי שאוחזין אותו בו, כך ידות נדרים שבהם הנדרים נאחזים. כנויי נדרים, כמו המכנה שם לחבירו [בבא מציעא נ״ח:], שאינו עיקרו של שם:
+<b>מודר אני ממך.</b> אם אמר אחד מלשונות הללו, מודר אני ממך שאיני אוכל לך ושאיני טועם לך, או מופרש אני ממך שאיני אוכל לך ושאיני טועם לך, או מרוחק אני ממך שאיני אוכל לך ואיני טועם לך, הוא ידות נדרים ואסור לאכול ולטעום עמו. אבל אם אמר לו מודר אני ממך בלבד, אין במשמעות דבריו אלא שלא ידבר עמו. ומופרש אני ממך בלבד, משמע שלא ישא ויתן עמו. ומרוחק אני ממך בלבד, משמע שלא ישב בארבע אמותיו. ואינו אסור לאכול עמו אא״כ פירש ואמר עם כל אחד מלשונות הללו, שאיני אוכל לך ושאיני טועם לך:
+<b>רבי עקיבא היה חוכך וכו׳</b> כלומר מחכך שפתיו זו בזו ולא רצה לאסור בפירוש, אבל היה נראה מדעתו שהיה אוסר:
+<b>כנדרי רשעים נדר בנזיר ובקרבן ובשבועה.</b> אם אמר הרי עלי כנדרי רשעים שנדריהם נזיר וקרבן שבועה אם אוכל ככר זו, ועבר ואכלה, חייב להיות נזיר שלשים יום ולהביא קרבן עולה וחייב מלקות כעובר על שבועת ביטוי, שהרי הזכיר בנדרו נזיר וקרבן ושבועה. ומה שאמר כנדרי רשעים, לפי שהרשעים הם שנודרים ונשבעים, לא הכשרים, שהכשרים יראים שלא לעבור על בל תאחר ונזהרים שלא להוציא שבועה מפיהם, ולפיכך כנדרי כשרים לא אמר כלום:
+<b>כנדבותם נדר בנזיר ובקרבן.</b> אם אמר כנדבות כשרים הריני נזיר והרי זה קרבן אם אוכל ככר זו, ואכלה, חייב בנזיר ובקרבן, שהכשרים פעמים נודרים בנזיר לאפרושי מאיסור. ומתנדבים בקרבן שמביאים קרבנם לפתח העזרה ומקדישין אותה שם כדי שלא יבואו בה לידי מכשול. ונדבה היא כשיאמר הרי זו. ונדר הרי עלי. לפיכך הכשרים מתנדבים אבל אינם נודרים, כי היכי דלא ליתו לידי תקלה:
+
+Mishnah 2
+
+<b>קונם קונח קונס הרי אלו כנויין לקרבן.</b> לשונות של גוים הם, ויש מהם מי שקורא לקרבן כך ויש מי שקורא כך, ובכל לשון שיאמר מאלו הוא מתפיס בקרבן:
+<b>נדר במותא.</b> כלומר נשבע במותא, והוא כינוי של מומתא, שהיא שבועה בלשון תרגום:
+
+Mishnah 3
+
+<b>לחולין שאוכל לך.</b> הלמ״ד נקודה פתח, ומשמע לא חולין יהיה מה שאוכל לך אלא קודש:
+<b>לא כשר.</b> יהיה, אלא פסול. והיינו קדשים דשייך בהו כשרות ופסלות:
+<b>ולא דכי.</b> לא מותר. כמו אייל קמצא דכן, בע״ז [דף ל״ז]. ואע״ג דלשון מותר ואסור שייך נמי גבי נבילה וטרפה ואנן קיי״ל שאין מתפיסין אלא בדבר הנידר והנידב, הואיל ויש במשמעות מותר גם בקדשים, הא תנן סתם נדרים להחמיר, דכיון דדעתו להתפיסו בנדר אמרינן על דבר הנידר נתכוין:
+<b>טהור.</b> אם אמר לא טהור מה שאוכל לך:
+<b>טמא נותר פיגול.</b> אם אמר טמא מה שאוכל לך, וכן כולם. אסור, שכל אלו דברים הנוהגים בקדשים הם:
+<b>כאימרא.</b> כשה של קרבן:
+<b>כדירים.</b> כלשכת העצים או כלשכת הטלאים:
+<b>כעצים.</b> כגזרי עצים של מערכה:
+<b>כאישים.</b> כקרבנות שעל האש:
+<b>כמזבח.</b> כקרבנות שעל גבי המזבח:
+<b>כהיכל.</b> כקרבנות שבהיכל:
+<b>כירושלים.</b> כקרבנות שבירושלים. פירוש אחר. כחומות ירושלים, דקסבר שחומות ירושלים משיירי הלשכה קא אתו:
+<b>באחד מכל משמשי המזבח.</b> כגון מזלגות מזרקות ומחתות. אם אמר כמזלגות שאוכל לך, או כמזרקות שאוכל לך, וכן כולם, אף על פי שלא הזכיר קרבן, הרי זה כנודר בקרבן:
+<b>רבי יהודה אומר האומר ירושלים.</b> בלא כ״ף, לא אמר כלום. ות״ק פליג עליה. ואין הלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>האומר קרבן עולה מנחה חטאת תודה ושלמים.</b> כל הני קרבנות חובה הם, ותודה נמי דמיא לחובה, דארבעה צריכין להודות, וסלקא דעתך אמינא דאין זה נודר בדבר הנדור:
+<b>ורבי יהודה מתיר.</b> משום דאמרן בלא כ״ף דמי לנשבע בחיי הקרבן ובחיי העולה ואין כאן לא נדר ולא שבועה. ורישא אשמועינן דפליג תנא קמא עליה דר׳ יהודה אפילו בירושלים אם הזכירה בלא כ״ף ואמר דהוי נדר. וסיפא אשמועינן דפליג ר״י עליה דתנא קמא אפילו בקרבן עולה ומנחה וכו׳ כשהזכירן בלא כ״ף דלא הוי נדר:
+<b>קרבן הקרבן כקרבן שאוכל לך אסור.</b> אע״ג דכל הני שמעינן להו כבר, הקרבן איצטריכא ליה, דסלקא דעתך אמינא בחיי הקרבן קאמר. והא דתנן לקמן בפ״ב הקרבן שאוכל לך מותר, התם הא קרבן קאמר, דמשמע חיי קרבן:
+<b>לקרבן לא אוכל לך רבי מאיר אוסר.</b> דנעשה כאומר לקרבן יהא לפיכך לא אוכל לך. ואין הלכה כר׳ מאיר.
+<b>קונם פי מדבר עמך.</b> ואע״ג דאין נדרים חלים על דבר שאין בו ממש ודבור אין בו ממש, מכל מקום כשאמר קונם פי מדבר עמך אסר הפה מלדבר, והפה דבר שיש בו ממש הוא. וכן יאסרו ידי למעשיהם, ורגלי להלוכן, וכל כיוצא בזה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>ואלו מותרין.</b> חולין שאוכל לך. לסימן בעלמא נקטיה, כשם שחולין שאוכל לך אין צריך שאלה לחכם, כך כל הני דאמרינן במתניתין ברישא אין צריכין שאלת חכם:
+<b>כעורות לבובין.</b> היו נוקבים הבהמה מחיים כנגד הלב ומוציאין הלב ומקריבין אותו לע״ז, ותקרובת ע״ז אסור בהנאה:
+<b>כחלת אהרן.</b> שהיה ראשון לכהנים. ולא הוי דבר הנדור, שאין חלה ותרומה באין בנדר ונדבה:
+<b>הרי זה מותר.</b> דאמר קרא (במדבר ל׳) איש כי ידור נדר, עד שידור בדבר הנדור. וחטאת שאיני אוכל לך דאמרינן בפרק קמא דאסור ואף על פי שאינו דבר הנדור, הוי טעמא, דאפשר שיביא חטאת על ידי נדר, כגון שנדר בנזיר ומתחייב להביא חטאת:
+<b>הרי את עלי כאמא.</b> אע״ג דלאו דבר הנדור הוא. חמור מכל הני דלעיל, דצריך התירא מדרבנן אם הוא עם הארץ:
+<b>פותחין לו פתח ממקום אחר.</b> כלומר מבקשים לו פתח וטעם לחרטתו. ולא סגי בכדו תהית או לבך עלך. וכל זה שלא יקל ראשו ולא ירגיל לאסור אשתו עליו:
+<b>קונם שאיני ישן כו׳</b> הרי זה בבל יחל מדרבנן. אבל מן התורה אין הנדר חל, דנדרים אין חלים אלא על דבר שיש בו ממש:
+<b>קונם שאיני משמשך.</b> בגמרא מקשה, והא משועבד לה והיאך יכול להפקיע שעבודה בנדרו והא הוי כאוסר פירות חבירו על חבירו. ומשני, כגון דאמר הנאת תשמישך עלי קונם, שאסר ההנאה עליו, ואין מאכילין לו לאדם דבר האסור לו:
+<b>שבועה שאיני ישן וכו׳</b> אסור מן התורה, דשבועות חלין בין על דבר שיש בו ממש בין על דבר שאין בו ממש. ואם נשבע שלא יישן שלשה ימים רצופין לילה ויום, לוקה ויישן מיד, מפני שנשבע על דבר שאי אפשר לקיימו:
+
+Mishnah 2
+
+<b>קרבן לא אוכל לך כו׳</b> מותר, דהוי כנשבע בקרבן ונעשה כאומר בחיי הקרבן אם אוכל לך שום דבר:
+<b>שבועה שלא אוכל לך.</b> ולא אמרינן בחיי שבועה קאמר כדאמרינן בקרבן, דשבועה לית בה מששא ולא שייך לומר בה בחיי שבועה:
+<b>שבועה שאוכל לך.</b> זמנין דשבועה שאוכל לך דלא אכילנא משמע, כגון שהיה חבירו מסרב בו לאכול ואמר לא אכילנא לא אכילנא ושוב אמר שבועה שאוכל לך, דלא אכילנא משמע, והכי קאמר בשבועה יהא עלי אי אכילנא לך:
+<b>זה חומר בשבועות.</b> לא מצינן לאוקמה אשבועה שלא אוכל לך וכו׳, דמדקתני זה חומר משמע דנדר הוי אלא דאינו חמור כשבועה, וגבי קרבן לא אוכל לך תנן מותר דלא הוי נדר כלל. משום הכי צריך לאוקמה אדלעיל דתנינא קונם שאיני ישן שאיני מדבר הרי זה בבל יחל, ואוקימנא מדרבנן, דמדאורייתא אין הנדר חל אלא על דבר שיש בו ממש, וזה חומר בשבועות מבנדרים, ששבועה חלה אפילו על דבר שאין בו ממש:
+<b>תפילין שאני מניח.</b> משום דאסר חפצא עליה, ואינו נראה כנודר לבטל את המצוה שהרי לא קיבל על עצמו, אלא אסר החפץ עליו, ואם יקיים המצוה הויא מצוה הבאה בעבירה ודמי למי שחייב לאכול מצה בלילי פסח ולא מצא אלא מצה של טבל או של הקדש, שאסור לאכלה. אבל כל לשון שבועה הוא אוסר את עצמו מלעשות הדבר, וכיון שהוא מחוייב לעשות המצוה לאו כל כמיניה להפקיע עצמו מחיוב המצוה. ואם אמר הרי עלי קרבן אם אניח תפילין, חל הנדר וחייב להביא קרבן אם הניח תפילין:
+
+Mishnah 3
+
+<b>חייב על כל אחת ואחת.</b> ויהיה נזיר שלשים יום אם אמר הריני נזיר סתם ויביא קרבן נזיר ויחזור להיות נזיר כמספר הפעמים שאמר שיהיה נזיר. ובשבועה אינו חייב אלא אחת, שאינו לוקה אלא מלקות אחת. אבל אם נשאל על השבועה הראשונה, חלה השבועה השניה. וכן אם נשאל על השניה, חלה השלישית. ואסור לאכול עד שיותרו כולם, מדלא תנן הרי זו שבועה אחת, אלא אינו חייב אלא אחת:
+
+Mishnah 4
+
+<b>ופירושם להקל.</b> אע״ג דכשפירש דבריו אזלינן בתר פירושו, כי סתם ולא פירש אזלינן להחמיר, דסתם נודר דעתו לאסור:
+<b>כבשר מליח.</b> היינו קרבן, דכתיב (ויקרא ב׳:י״ג) על כל קרבנך תקריב מלח:
+<b>כחרם של כהנים מותר.</b> אע״ג דחרמי כהנים מועלים בהם עד שיבואו לידי כהנים והוי דבר הנדור, מ״מ סתם חרמי כהנים משמע שכבר באו ליד כהן:
+<b>אם כמעשר בהמה אסור.</b> דהוי דבר הנדור, שצריך להקדישו, ואין מעשר בהמה אוסר הדיר כמו שמעשר דגן אוסר הגורן:
+<b>שאין אנשי גליל מכירין תרומת הלשכה.</b> לפי שהיו רחוקים מירושלים:
+<b>שאין אנשי גליל מכירין חרמי כהנים.</b> וכל מה שהיו מחרימין היו מפרישין לבדק הבית. והלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>בחרמו של ים.</b> לשון מצודה, כמו אשר היא מצודים וחרמים (קהלת ז׳.):
+<b>הרי עצמי קרבן.</b> אסר עצמו כקרבן על חבירו:
+<b>אין נשאלים עליהם.</b> אין צריכין שאלת חכם, שאינן חלים:
+<b>ואם נשאלו.</b> ואם עם הארץ הוא זה שנדר כהאי גוונא ובא לישאל על נדרו, אין פותחין לו פתח לחרטה ואין מתירין לו. ואם עבר על נדרו זה מנדין אותו:
+<b>פותחין לו פתח ממקום אחר.</b> מראים לו שהדבר קיים ופותחין לו פתח מטעם אחר ומתירין לו נדרו. אבל לא עונשין ולא מחמירין. וכן הלכה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ארבעה נדרים.</b> כולהו מפרש להו ואזיל:
+<b>קונם שאיני פוחת לך מן הסלע.</b> קונם ככר זה עלי אם אני פוחת לך מן הסלע. והסלע הוא ד׳ דינרים:
+<b>על השקל.</b> הוא חצי סלע:
+<b>שניהם רוצים בשלשה דינרים.</b> ולא היה בלבם לשם נדר, אלא המוכר נדר לזרז הלוקח שיוסיף דמים, וכן הלוקח כדי שיפחות המוכר בדמי המקח, הלכך לא הוי נדר. ואע״ג דדברים שבלב אינם דברים, היכא דמוכחא מלתא כי הכא שכן דרך כל מוכרין ולוקחין לעשות כן, אזלינן בתר דברים שבלב:
+<b>ר״א בן יעקב אומר אף הרוצה להדיר את חבירו כו׳</b> מפרש בגמרא דחסורי מחסרא והכי קתני, הרוצה שיאכל חבירו אצלו ומסרב בו ומדירו, נדרי זרוזין הוא. והרוצה שלא יתקיימו נדריו כל השנה יעמוד בראש השנה, ויאמר כל נדר שאני עתיד לידור יהא בטל. ויעמוד בראש השנה לאו דוקא אלא ה״ה בכל עת שירצה ולכל זמן שיקבע:
+<b>ובלבד שיהיה זכור.</b> מן התנאי בשעת הנדר ודעתו על התנאי שיהיה קיים, אז הנדר בטל. אבל אם לא נזכר מן התנאי בשעת הנדר ולא בתוך כדי דבור משעה שנדר, הנדר קיים. ואין צ״ל אם נזכר מן התנאי בשעת הנדר ודעתו שיהיה התנאי בטל והנדר קיים, דפשיטא שהנדר קיים. ומשפטי השבועות והנדרים שוין לדין זה. והלכה כרבי אליעזר בן יעקב:
+
+Mishnah 2
+
+<b>נדרי הבאי.</b> גוזמא ושפת יתר, והוא בעצמו יודע שלא היה כך:
+<b>קונם אם לא ראיתי.</b> קונם עלי ככר זה אם לא ראיתי וכו׳:
+<b>נדרי שגגות.</b> אמר קונם עלי ככר זה:
+<b>אם אכלתי אם שתיתי ונזכר שאכל ושתה.</b> ובשעת הנדר היה סבור שלא אכל ולא שתה לא הוי נדר:
+<b>קונם שאיני אוכל לך ואיני שותה, ושכח ואכל ושתה.</b> דבשעה שהנדר חל שהוא בשעת האכילה והשתיה שכח את הנדר, מותר, דילפינן משבועה דכתיב (ויקרא ה׳:ד׳) האדם בשבועה, דבעינן שיהיה אדם בשעה שהשבועה חלה עליו, כלומר שיהיה זכור מן השבועה, והוא הדין בנדר:
+<b>קונם אשתי נהנית לי שגנבה את כיסי.</b> היינו נדרי שגגות, דכיון שנודע שלא גנבה לו נמצא שלא היה נדר:
+<b>אלו ואלו מותרין.</b> דנדר שהותר מקצתו הותר כולו דאינו רוצה שיחול נדרו אלא כעין שנדר אותו, וכיון שמקצתו היה שוגג נתבטל כולו:
+
+Mishnah 3
+
+<b>נדרי אונסין.</b> דמעיקרא לא היה בדעתו שיחול הנדר אם יעכבנו אונס, ובכהאי גוונא שהדברים מוכיחים, דברים שבלב הוו דברים:
+
+Mishnah 4
+
+<b>להרגין.</b> לסטים שהורגין האדם ונוטלין את ממונו:
+<b>ולחרמין.</b> גזלנים שאינם הורגים. ולא זו אף זו קתני:
+<b>ולמוכסין.</b> במוכס העומד מאליו. אבל מוכס שהעמידו המלך, בין מלך ישראל בין מלך נכרי ולוקח דבר קצוב בחוק המלכות, דינא דמלכותא דינא ואסור לברוח מן המכס וכל שכן שאסור לידור ולישבע לו לשקר:
+<b>שהן של תרומה.</b> אע״פ שהורגין וגוזלין, אין אוכלין דבר האסור. אי נמי, תרומה לא חשיבא להו מתוך שאינה נאכלת אלא לכהנים טהורים נמכרת בזול הרבה:
+<b>לא יפתח לו בנדר.</b> אם לא שאל ממנו האנס שידור לא יתחיל הוא בנדר:
+<b>במה שהוא מדירו.</b> אם שאל ממנו האנס לידור לא ידור לו אלא במה ששאל בלבד, ולא ידור לו בדבר אחר. וכל הני ארבעה נדרים דתנא במתניתין, דין הנדרים והשבועות שוים, ומה שמותר בנדר מותר בשבועה ואין צריכים התרה, חוץ מנדרי זירוזין בלבד שצריכים התרה מדברי סופרים, לפיכך השבועה אסורה בהם:
+
+Mishnah 5
+
+<b>הרי נטיעות האלו קרבן אם אינן נקצצות.</b> ראה רוח סערה באה וירא שמא יקצצו נטיעותיו ואמר הרי אלו קרבן אם אינן נקצצות. או שראה דליקה נפלה בעיר וירא על טליתו שמא תשרף ואומר הרי זו קרבן אם לא תשרף:
+<b>יש להם פדיון.</b> כשאר הקדשות, ויפדו ויקנה בדמיהן קרבן. דכיון דלא אמר הרי הן עלי כקרבן, לאו למיסרינהו עליה כקרבן איכוין אלא שיהיו לקנות בדמיהן קרבן:
+<b>אין להם פדיון.</b> אלא המעות נתפסין בקדושה והנטיעות חוזרות להיות קדושות, דכיון דאמר עד שיקצצו, הכי קאמר, לכשאפדם יחזרו ויקדשו עד שיקצצו:
+
+Mishnah 6
+
+<b>מותר ביושבי יבשה.</b> שאין דרכם לרדת בים:
+<b>בכלל יושבי יבשה.</b> שסופם לרדת ולישב ביבשה:
+<b>לא כאלו ההולכים מעכו ליפו.</b> אית דמפרשי לה הכי, הא דתנן ברישא דמתניתין הנודר מיורדי הים מותר ביושבי יבשה דמשמע הא ביורדי הים אסור, לא כאלו שהולכים מעכו ליפו, שהנודר מיורדי הים אינו אסור בהם, דמשום דרך מועט כזה לא מקרו יורדי הים. ואית דמפרשי, לא כאלו ההולכים מעכו ליפו בלבד דבכלל יורדי הים הם ליאסר, וגם יושבי יבשה מקרו, אלא אף במי שדרכו לפרש, לפי שסופו לירד ליבשה:
+
+Mishnah 7
+
+<b>מי שהחמה רואה אותו.</b> מדלא קאמר מן הרואים:
+
+Mishnah 8
+
+<b>אסור בקרחים ובבעלי השיבות.</b> מדלא קאמר בבעלי השער:
+<b>שאין נקראים שחורי הראש אלא אנשים.</b> לפי שהאנשים פעמים מכסים ראשם ופעמים מגלים ומשחרות ראשם ניכר שהם אנשים, אבל נשים לעולם הולכות וראשם מכוסה. והקטנים בין זכרים בין נקבות הולכין בגילוי הראש ואינם ניכרים בין זכר לנקבה, ומשום הכי לא אקרו שחורי הראש אלא האנשים הגדולים:
+
+Mishnah 9
+
+<b>מן הילודים.</b> משמע שנולדו כבר:
+<b>מן הנולדים.</b> משמע העתידין להוולד:
+<b>מן הנולדים רבי מאיר מתיר אף בילודים.</b> בגמרא מפרש דחסורי מחסרא והכי קתני, מן הנולדים אסור בילודים, ר״מ אומר אף הנודר מן הנולדים מותר בילודים, כי היכי דהנודר מן הילודים מותר בנולדים:
+<b>אלא ממי שדרכו להוליד.</b> כגון אדם ובהמה, לאפוקי עופות ודגים שאין מולידים אלא מטילים ביצים:
+
+Mishnah 10
+
+<b>מאוכלי שום.</b> אחד מעשר תקנות שתיקן עזרא שיהיו אוכלים שום לילי שבת, מפני שמרבים הזרע וליל שבת הוא זמן עונה של תלמידי חכמים:
+<b>ומותר בכותים.</b> שאינן עולים לרגל. ואע״ג דמדאורייתא הוא, מפני שהם שונאים ירושלים ובחרו להם הר גריזים:
+
+Mishnah 11
+
+<b>מותר בישראל.</b> שיצאו מכלל בני נח:
+<b>ואסור בעובדי כוכבים.</b> ואפילו באותם שהם מזרע אברהם:
+<b>אסור בישראל.</b> וגרים נמי בכלל זרע אברהם נינהו, דכתיב (בראשית י״ז:ה׳) כי אב המון גוים נתתיך:
+<b>ומותר בעובדי כוכבים.</b> ואפילו באותם שהם מזרע אברהם, דלא אקרו זרע אברהם אלא בני יעקב בלבד, דכתיב (שם כ״א) כי ביצחק יקרא לך זרע, ביצחק ולא כל יצחק:
+<b>שאיני נהנה לישראל.</b> משל ישראל:
+<b>שאין ישראל נהנים לי.</b> משלי:
+<b>ומוכר ביותר אם שומעין לו גרסינן.</b> כלומר ימכור הדבר ביותר מכדי שויו אם ירצה חבירו לשמוע לו, ולקנות ממנו החפץ ביותר ממה ששוה:
+<b>לערלים.</b> דעתו על מי שאינו מאמין בברית מילה:
+<b>למולים.</b> המאמינים בברית מילה:
+<b>מותר בערלי ישראל.</b> כגון מי שמתו אחיו מחמת מילה:
+<b>ואסור במולי אומות.</b> כגון ערבי מהול וגבעוני מהול:
+<b>שלש עשרה בריתות.</b> נאמרו בפרשת מילה שנאמרה לאברהם:
+<b>שהיא דוחה את השבת.</b> דכתיב (ויקרא י״ב:ג׳) וביום השמיני ימול בשר ערלתו, ואפילו בשבת:
+<b>שהיא דוחה את הנגעים.</b> דדרשינן ימול, ואפילו במקום בהרת, ואין כאן משום קוצץ בהרתו שהוא בלאו דהשמר בנגע הצרעת (דברים כ״ד:):
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>אין בין המודר.</b> אלא דריסת הרגל. לעבור דרך ארצו, או להשאיל כלים שאין עושין בהם אוכל נפש, שמותרין במודר הימנו מאכל, ואסורין במודר הימנו הנאה:
+<b>נפה וכברה רחים ותנור.</b> שמתקנים בהם אוכל נפש. וכל שכן קדרה ושפוד שהאוכל עומד בתוכו. ומודר מאכל דתנן במתניתין, הוא שיאמר לו הנאת מאכלך עלי קונם:
+<b>מקום שמשכירין כיוצא בהם.</b> דכיון דדרך להשכיר כיוצא בזה והוא מוחל לו השכירות, באותם הדמים יכול לקנות אוכל נפש והוא הדירו מהנאה המביאה לידי מאכל:
+
+Mishnah 2
+
+<b>שוקל לו שקלו.</b> מחצית השקל שחייב כל אחד מישראל בכל שנה לצורך קרבנות צבור. והמדיר יכול לשקול בשבילו, דמצוה בעלמא קעביד:
+<b>ופורע לו חובו.</b> אית דמוקמי לה דוקא בחוב שהתנה לוה עם המלוה שלא יפרענו אלא לכשירצה ולא יוכל המלוה ללחצו, והשתא לא אהני ליה מידי במה שפורע חובו. ואית דמוקמי לה בכל חוב שבעולם, שאינו אלא מונע את בעל חובו שלא יתבענו, ומניעת תביעה אינה בכלל הנאה:
+<b>ומחזיר לו אבדתו.</b> בין שהיו נכסי מחזיר אסורים על בעל אבדה בין שהיו נכסי בעל אבדה אסורים על המחזיר משום דמצוה קעביד:
+<b>ובמקום שנוטלין עליה שכר תפול הנאה להקדש.</b> כששניהם מודרים הנאה זה מזה, אם הוא נוטל שכר נמצא נהנה, ואם אינו נוטל שכר נמצא מהנה, לפיכך תפול הנאה להקדש. ולא אמרינן יוליך הנאה לים המלח, לפי שאסר עליו הנאתו כהקדש, הלכך כל הנאה הבאה לידו ממנו הקדש היא:
+
+Mishnah 3
+
+<b>ותורם תרומתו ומעשרותיו לדעתו.</b> כגון שאמר כל הרוצה לתרום יבא ויתרום. אבל לא יאמר לו לתרום, שהרי עושהו שליח והנאה היא לו שעושה שליחותו:
+<b>ומקריב לו קיני זבין וזבות.</b> כהן שהדיר את ישראל הנאה ממנו, יכול להקריב קרבנותיו שמביא על זב וזבה ויולדת:
+<b>ומלמדו מדרש.</b> ספרא וספרי, שהוא מדרש הפסוקים:
+<b>הלכות.</b> הלכה למשה מסיני:
+<b>אגדות.</b> דברי חכמים שהסמיכום על הפסוקים. וטעמא דשרי ללמדו כל הני, שאין אדם רשאי ליקח שכר כדי ללמד את חבירו את כל אלה, ואין כאן הנאה, דמצוה קעביד:
+<b>אבל לא ילמדנו מקרא.</b> שמותר ליטול שכר על למוד המקרא, שאינו נוטל אלא שכר פיסוק טעמים לנגן המקראות כהלכתן, ולאו דאורייתא הוא ושרי ליטול שכר עליו, ואם אינו נוטל נמצא מהנהו, ואם נוטל נמצא נהנה. ודוקא במקום שנהגו ליטול שכר על המקרא, אבל במקום שאין נוטלין שכר על המקרא אף המקרא שרי ללמדו:
+<b>אבל מלמד הוא את בניו.</b> ואע״ג דמצוה על האב ללמד את בנו וזה מוציאו מידי חובתו, לא מקריא הנאה, דמצות לאו ליהנות נתנו. וגם אפשר שהיה מוצא אחר שהיה מלמדו חנם:
+<b>ולא יזון את בהמתו.</b> דניחא ליה בפיטומה וקא מהני ליה:
+<b>טמאה נפשה וגופה לשמים.</b> דלמלאכה קיימא ואינו חושש על פיטומה:
+<b>שאם ירצה מוכרה לעכו״ם.</b> לאכילה ונוטל דמים יתירים בשביל פיטומה:
+
+Mishnah 4
+
+<b>עומד אבל לא יושב.</b> מתניתין איירי כשנכסי המבקר אסורים על החולה, ובמקום שנוטלין שכר על הישיבה עם החולה, שאם יושב עמו ואינו נוטל שכרו הנהוג הרי מהנהו. אבל עמידה, זמן מועט הוא ואין רגילין ליטול עליה שכר:
+<b>רפואת הנפש.</b> רפואת גופו:
+<b>רפואת ממון.</b> רפואת בהמתו. לפי שחייב אדם לרפאות את חבירו כשחלה, שנאמר (דברים כ״ב) והשבותו לו, לרבות אבדת גופו, ומצוה קעביד, לפיכך אע״פ שהדירו הנאה ממנו מרפאו בידיו כשחלה בגופו. ואם חלתה בהמתו אינו יכול לרפאה בידים מפני שמהנהו, אבל אומר לו סם פלוני יפה לה, סם פלוני רע לה:
+<b>אבל לא בקטנה.</b> מפני שמהנהו כשמגביה עליו את המים:
+<b>אבל לא בימות הגשמים.</b> מפני שמחממו. והלכה כר׳ יהודה:
+<b>אבל לא מן התמחוי.</b> לא יאכל עמו בכלי אחד, שמא יניח מלאכול מנה יפה שבו כדי שיאכל זה המודר הנאה ממנו, או שמא יקרב לפניו חתיכה שיאכל ונמצא מהנהו:
+<b>אבל אוכל הוא [עמו] מן התמחוי החוזר.</b> לבעל הבית. ראובן אוכל בקערה שיודע שכשיחזירנה לבעל הבית יחזור בעל הבית וישלחנה לשמעון שמודר הנאה ממנו, ולא חיישינן שמא ישייר בקערה כדי שיאכל ממנה שמעון ונמצא מהנהו:
+<b>האבוס שלפני הפועלים.</b> כלי גדול שממלאים אותו ואוכלים בו כל הפועלים ביחד:
+<b>לא יעשה עמו באומן.</b> לא יקצור עמו באותה שורה שהוא קוצר. שגורם לו שממהר לעשות מלאכתו כשמוצא המקום פנוי ונמצא מהנהו. ואין הלכה כר״מ:
+
+Mishnah 5
+
+<b>מן הנוטות.</b> פירות תלויין הנוטין חוץ מן הפרדס:
+<b>ובשביעית לא ירד לתוך שדהו.</b> אע״ג דפירות שביעית רחמנא אפקרינהו, גוף הקרקע לא אפקר רחמנא, וחיישינן שמא בשעה שאינו אוכל מן הפירות ישהה בשדה ויתעכב שם ויהנה מגוף הקרקע שאינו הפקר:
+
+Mishnah 6
+
+<b>המודר הנאה מחבירו לא ישאילנו.</b> גזירה שמא ישאל ממנו, והוא אסר הנאת אותו פלוני עליו. וכן לא ילונו, גזירה שמא ילוה ממנו:
+<b>ולא ימכור לו.</b> בפחות משויו, גזירה שמא יקח ממנו נמי בפחות משויו ונמצא נהנה:
+<b>אם היה דרכו לחרוש הוא אסור.</b> דלא איכוין אלא שלא יחרוש הוא עצמו כמו שהיה רגיל, אבל אחרים יחרשו:
+<b>ואם אין דרכו לחרוש.</b> דעתו היה שלא יחרשו בה לא הוא ולא אחרים:
+
+Mishnah 7
+
+<b>ואין לו מה יאכל.</b> אורחא דמלתא נקט, וה״ה אפילו יש לו מה יאכל:
+<b>ובא זה ונוטל מזה.</b> אם ירצה ליתן לו, ואינו עובר על נדרו. אבל אינו יכול לכופו לשלם לו, דהא לא אמר לו תן לו ואני אפרע. ואם אמר לו כן, אסור, דהא שליח שוייה:
+
+Mishnah 8
+
+<b>ור״י אוסר.</b> דכיון שאין שם אחר שיכול לזכות אלא הוא, הוי כמתנה. ואין הלכה כר׳ יוסי. ודוקא באין לו מה יאכל הוא דשרו רבנן, אבל באינש אחרינא לא:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>השותפין.</b> שיש לכל אחד מהם בית בחצר, והחצר שלפני הבתים שניהם שותפין בה. ובזמן שיש בחצר דין חלוקה והוא שיהיה לכל בית ובית ארבע אמות בחצר לפני הבית וישאר עוד מן החצר ארבע אמות לזה, וארבע אמות לזה בהא מודו כולי עלמא דשניהם אסורים ליכנס בחצר עד שיחלוקו, הואיל ויש בה דין חלוקה. ולא אפליגו ר׳ אליעזר ורבנן אלא בחצר שאין בה דין חלוקה, רבנן אמרי כל אחד מהם בשל חברו הוא נכנס, ורבי אליעזר בן יעקב סבר יש ברירה והאי בדידיה קאזיל והאי בדידיה קאזיל:
+<b>ושניהם אסורים להעמיד שם רחים וכו׳</b> ומודה ר׳ אליעזר בן יעקב בכל הני דשותפים מעכבים זה על זה, דלא שייך להתיר מטעם ברירה. דכיון דבידו לעכב עליו ואינו מעכב נמצא מהנהו:
+<b>וכופין את הנודר למכור את חלקו.</b> דחיישינן מאחר שרואה את חברו נכנס ישכח ויכנס גם הוא. אבל כששניהם אסורים לא חיישינן. ודוקא כשנדר מעצמו שלא יהנה בשל חברו הוא דכופין אותו למכור חלקו, אבל אם חברו הדירו שלא יהנה ממנו, אנוס הוא ואין כופין אותו למכור דמאי אית ליה למעבד, ואם אמרת כן כל שותף ידיר את חברו שלא יהנה ממנו כדי שיכופו אותו למכור לו חלקו:
+
+Mishnah 2
+
+<b>היה אחד מן השוק וכו׳</b> להודיעך כחו דרבי אליעזר בן יעקב נקט לה, דאפילו אחד מן השוק שאין לו חלק בחצר שרי ליה רבי אליעזר בן יעקב ליכנס מטעם ברירה. והלכה כרבי אליעזר בן יעקב:
+
+Mishnah 3
+
+<b>המודר הנאה מחבירו ויש לו מרחץ ובית הבד וכו׳</b> ראובן שנאסר עליו ליהנות בנכסי שמעון ויש לשמעון בעיר מרחץ ובית הבד שהשכירן לאחרים ובא ראובן להשתמש בהן, רואים אם נשאר לשמעון מקום בזה המרחץ ובית הבד שלא השכירו, כגון בור בבית המרחץ וכיוצא בזה, אסור לראובן להשתמש בהם. ואם לאו, מותר:
+<b>ומת או שמכרם לאחר מותר.</b> דכיון שאמר ביתך שדך, לא נתכוון אלא בזמן שהם שלו. אבל אם אמר בית זה או שדה זו, אסרם עליו לעולם:
+
+Mishnah 4
+
+<b>הריני עליך חרם.</b> הנאתי תהיה אסורה עליך בחרם שלא תוכל ליהנות ממני:
+<b>המודר אסור.</b> אע״פ שלא ענה אמן. שאדם יכול לאסור על חבירו שלא יהנה ממנו:
+<b>הרי את עלי חרם.</b> שאסר על עצמו כל הנאה שתבוא לו מחברו, הנודר אסור:
+<b>בדבר של עולי בבל.</b> כגון בור של עולי רגלים שהיו עולים מבבל לארץ ישראל לרגל, והיה אותו הבור באמצע הדרך וידן של כל ישראל שוה בו, והוי כהפקר, ולא כדבר שהוא של שותפים:
+
+Mishnah 5
+
+<b>הרחבה.</b> השווקין שבעיר:
+<b>והתיבה.</b> שמניחין בה ספרים:
+<b>והספרים.</b> שקונים בני העיר ללמוד בהם:
+<b>והכותב חלקו לנשיא.</b> מפרש בגמרא דהכי קתני, ומה תקנתן, יכתבו חלקן לנשיא, כלומר אלו שנדרו הנאה זה מזה ואסורים להשתמש ברחובה של עיר ובתיבה ובספרים, יכתוב כל אחד מהם חלקו שיש לו ברחבה ובתיבה ובספרים לנשיא, ואחר כך יוכל כל אחד מהם להשתמש בהם, שבממון של נשיא הם משתמשים ואין אחד מהם נהנה משל חבירו:
+<b>רבי יהודה אומר.</b> אם ירצו יכתבו חלקם להדיוט, אלא שאם כתבו לנשיא אין צריך לזכות לו ע״י אחר, דמשום חשיבותו של נשיא קונה אף על פי שלא זיכה לו על ידי אחר, ובהדיוט לא קנה עד שיזכה לו על ידי אחר:
+<b>אנשי גליל אין צריכין לזכות.</b> אנשי גליל קנטרנים היו ובכעסן היו נודרים הנאה זה מזה, עמדו אבותיהן וכתבו חלקיהן לנשיא, שאם בניהם אחריהם ידרו הנאה זה מזה לא יהיו אסורים ברחבה של עיר או בתיבה או בספרים, דממון נשיא הם:
+
+Mishnah 6
+
+<b>מעשה בבית חורון וכו׳</b> בגמרא מפרש דמתניתין חסורי מחסרא והכי קתני, ואם הוכיח סופו על תחלתו אסור, ומעשה נמי בבית חורון באחד שהוכיח סופו על תחלתו וכו׳:
+<b>ואינן לפניך אלא כדי שיבא אבא ויאכל.</b> אלמא לא נתנם אלא כדי שיבא אביו ויאכל, ואסור. אבל אם אמר הרי הן לפניך ואם רצונך יבא אבא ויאכל, מותר. ואם סעודתו מוכחת עליו שהרבה בסעודה יותר ממה שהיה צריך וניכרין הדברים שבשביל אביו עשה כדי שיבא ויאכל, אסור:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>הנודר מן המבושל.</b> שאמר קונם מבושל עלי:
+<b>מותר בצלי ובשלוק.</b> כל שנתבשל יותר מבישולו הראוי נקרא שלוק:
+<b>מעשה קדירה רך.</b> שנאכל עם הפת:
+<b>עבה.</b> שנאכל בלא פת:
+<b>ביצת טרמיטא.</b> מבושלת במים חמים ומשמרים אותה שלא תקפה:
+<b>ובדלעת הרמוצה.</b> דלעת שטומנים אותה ברמץ, הוא אפר חם, ומתמתק בכך:
+
+Mishnah 2
+
+<b>ממעשה רתחתה.</b> אוכל עשוי מקמח שהורתח בקדרה. וכללא דמלתא, בנדרים הלך אחר לשון בני אדם לפי הזמן והמקום, ואי איכא דוכתא דקרו לצלי מבושל ולמבושל צלי, הנודר מן המבושל אסור בצלי, וכן כל כיוצא בזה. ואי רובא קרי ליה הכי ומיעוטא קרי ליה הכי, לא אמרינן זיל בתר רובא אלא הוי ספק נדרים, וכל ספק נדרים להחמיר:
+
+Mishnah 3
+
+<b>אינו אסור אלא מן הכבוש של ירק.</b> דסתם כבוש של ירק הוא:
+<b>כבוש שאיני טועם.</b> משמע כל מיני כבוש. וכן שלוק, צלוי, מליח, בלא ה״א, משמע כל מינים של שלוק, ושל צלוי ושל מליח:
+
+Mishnah 4
+
+<b>דג דגים שאיני טועם.</b> לא דג ולא דגים והכל במשמע:
+<b>טפלין.</b> מבלי מלח:
+<b>בטרית טרופה.</b> דג שחותכים אותו חתיכות חתיכות ומוכרים אותו ויש לו שם בפני עצמו ואינו בכלל דג ודגים:
+<b>ציר.</b> מים היוצאים מן הדגים המלוחים:
+<b>ומורייס.</b> שומן היוצא מדגים מלוחים:
+<b>צחנה.</b> תערובת מיני דגים טרופים נקראים צחנה. ודוגמתו במסכת ע״ז [דף מ׳.] ההיא ארבא דצחנתא:
+<b>ומותר בציר ובמורייס.</b> הואיל ואין עיקר ממשות הדג מובלע בהם:
+<b>הנודר מטרית טרופה אסור בציר ובמורייס.</b> דכיון דהזכיר טרופה, מכל דבר שמעורב בו מין דג משמע:
+
+Mishnah 5
+
+<b>קום.</b> הוא נסיובי דחלבא, מים היוצאים מן הגבינה:
+<b>אבא שאול אומר כו׳ בין מלוחה בין טפילה.</b> דלא תימא הגבינה המיוחדת שבגבינה משמע ואין דרך לאכלה בלא מלח. והלכה כאבא שאול:
+
+Mishnah 6
+
+<b>מותר ברוטב ובקיפה.</b> רוטב הנקפה בשולי הקדרה נקרא קיפה:
+<b>רבי יהודה אוסר.</b> הואיל ויש בו טעם בשר. ואין הלכה כרבי יהודה:
+<b>אימתי בזמן שאמר בשר זה עלי.</b> דכיון שאמר בשר זה, שוייה עליה חתיכה דאיסורא ואסור בטעמו. אבל אם אמר קונם בשר עלי, לא אסר עצמו אלא בדבר הנקרא בשר:
+
+Mishnah 7
+
+<b>מותר בתבשיל שיש בו טעם יין.</b> כרבנן דרבי יהודה:
+
+Mishnah 8
+
+<b>סתוניות.</b> ענבים רעים הנשארים בגפנים בימות הסתיו, ואינם ראוים ליין ועושים מהם חומץ:
+<b>כל ששם תולדתו קרויה עליו.</b> ואע״פ שנשתנה נקרא על שם עיקרו. כמו, דבש תמרים, חומץ סתוניות:
+<b>וחכמים מתירין.</b> איכא בין ת״ק לחכמים, דת״ק סבר הנודר בסתוניות מותר בחומץ היוצא מהן ואסור בסתוניות, וחכמים מתירין בסתוניות עצמן, דכיון דסתוניות לאו בני אכילה נינהו, כי נדר מסתוניות דעתו על החומץ היוצא מהן לא על הסתוניות עצמן. והלכה כחכמים. פירוש אחר, וחכמים מתירין חומץ הסתוניות כמו דבש תמרים, דסבירא להו לחכמים דבין בדברים הראויים לאכילה בין שאינן ראויין לאכילה האוסר דבר אחד על עצמו מותר ביוצא ממנו:
+
+Mishnah 9
+
+<b>קפלוטות.</b> מין ממיני הכרתים הגדלים בא״י:
+<b>שהוא שם לווי.</b> הבא לומר ירקות שדה צריך לחבר שם לירק ולומר ירקות שדה. וכן כולם. אבל בשביעית לפי שאין ירקות גינה מצויין שאין גדלין בלא עבודה ואוכלים ירקות שדה, לפיכך ירקות סתם בשביעית הוו ירקות שדה. משא״כ בשאר שני השבוע:
+
+Mishnah 10
+
+<b>אספרגוס.</b> מין כרוב הוא, אלא שאין כרוב נקרא בשם אספרגוס. פירוש אחר, אספרגוס, המים ששלקו בהם הכרוב:
+<b>מן הגריסין אסור במקפה.</b> שאע״פ שהם נתונים לתוך המקפה עדיין שם גריסין עליהם:
+<b>ורבי יוסי מתיר.</b> דקסבר מקפה של גריסין מקרו, גריסין גרידא לא מקרו:
+<b>מקפה.</b> תבשיל עב של קטנית או של ציקי קדרה:
+<b>הנודר מן המקפה אסור בשום.</b> רגילים היו לתת שום בכל מקפה כדי שיתן טעם, והשום הוא המקפה:
+<b>אסור באשישין.</b> פסולת של עדשים. ואין הלכה כר׳ יוסי בתלתא בבי דמתניתין:
+<b>חטה חטים שאיני טועם.</b> חטה משמע פת אפויה, חטים משמע לכוס:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>הנודר מן הירק.</b> לא מצאתי אלא דלועין. ואם מין ירק הוא אמאי לא זבין ליה:
+<b>כן הדבר.</b> ומשם אני מביא ראיה. שמא אומר לא מצאתי אלא קטנית. ומדקא אתי להמלך על הדלועין אלמא מין ירק הוא. והלכה כחכמים:
+
+Mishnah 2
+
+<b>אסור בפול המצרי יבש.</b> דדגן כל מידי דמדגן משמע, כל דבר שעושין ממנו כרי, והא נמי מדגן הוא:
+<b>הנודר מן הדגן אסור בכל.</b> מיני קטניות שעושין מהן כרי. ואין הלכה כרבי מאיר:
+
+Mishnah 3
+
+<b>בשק ביריעה ובחמילה.</b> מיני בגדים גסים ועבים ביותר ואין בני אדם רגילים להתכסות בהם:
+<b>מותר בגיזי צמר.</b> שלא נתכוין אלא לבגד צמר:
+<b>הכל לפי הנודר.</b> לפי שעת הנדר. כיון שניכר שמחמת כובד משאו נדר. מותר להתכסות. והלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>הנודר מן הבית.</b> שלא יכנס לבית. מותר ליכנס לעליה, דלאו בכלל בית הוא:
+
+Mishnah 5
+
+<b>דרגש.</b> מטה קטנה שנותנין אותה לפני מטה גדולה וממנה עולין למטה הגדולה:
+<b>לתחומה של עיר.</b> אלפים אמה לכל רוח סביבותיה:
+<b>עיבורה של עיר.</b> הבתים היוצאים ממנה בתוך שבעים אמה ושיריים. כאשה מעוברת שכריסה בולט לחוץ:
+<b>האגף.</b> [מקום] נעילת הדלת. ודוגמתו, יגיפו הדלתות בספר (עזרא) [נחמיה ז׳ ג׳] ואין הלכה כר״מ בכולה מתניתין:
+
+Mishnah 6
+
+<b>אסור בחילופיהן ובגידוליהן.</b> אם החליפן לכתחלה אסור המחליף בדמיהן, דרבנן גזרו על דמי איסורי הנאה. וגידולי קונם אסורים כגידולי הקדש:
+<b>שאיני אוכל שאיני טועם.</b> לא אסר עליו אלא אכילה וטעימה מהם בלבד:
+<b>אבל בדבר שאין זרעו כלה.</b> כגון בצלים, וכיוצא בהן. אפילו גידולי גידולים הוי כמו גוף האיסור, כיון שאין הזרע כלה:
+
+Mishnah 7
+
+<b>קונם מעשה ידיך עלי.</b> אסר כל מה שהיא עושה ומכינה לו. ואם נטעה אילן, גידוליו אסורין:
+
+Mishnah 8
+
+<b>שאת עושה איני אוכל עד הפסח.</b> הכי משמע שאת עושה עכשיו איני אוכל עד הפסח, אבל לאחר הפסח אני אוכל. אבל כל מה שאת עושה עד הפסח איני אוכל, משמע, כל מה שאת עושה מהיום עד שיבא הפסח איני אוכל אותו לעולם אפילו לאחר הפסח:
+
+Mishnah 9
+
+<b>שאת נהנית לי עד הפסח אם הולכת את לבית אביך עד החג.</b> מי שהיה עומד אחר החג ואסר הנאתו עליה עד הפסח אם תלך לבית אביה עד החג:
+<b>לאחר הפסח בלא יחל דברו.</b> כלומר, אם הלכה לאחר הפסח, עוברת בבל יחל למפרע על מה שנהנית ממנו קודם הפסח:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>קונם יין.</b> עד שתחשך. שכן דרך לשון בני אדם, כשאומרים היום רוצים לומר עד השלמת היום:
+<b>שבת זו.</b> היה עומד באמצע השבוע ואמר שבת זו אסור בכל השבוע:
+<b>והשבת לשעבר.</b> ואסור נמי ביום השבת, כי הוא בכלל השבוע שעבר:
+<b>חודש זה אסור בכל החודש.</b> אם עומד באמצע החודש ואמר חודש זה, אסור עד תשלום החודש, ויום ר״ח להבא, ומותר ביום ר״ח כי הוא נמנה עם החודש הבא, ואפילו היה ר״ח ביום שלשים לחודש שעבר. וכן שנה זו, אם עמד באמצע השנה ואמר שנה זו, אסור עד תשלום השנה, ומותר בר״ה שהוא נמנה עם השנה העתידה לבא:
+<b>שבוע זה.</b> היה עומד באמצע השמיטה ואמר שבוע זה, אסור עד תשלום השמיטה, והשביעית בכלל שמיטה שעברה:
+<b>אם אמר יום אחד, שבת אחת, חודש אחד, שנה אחת, שבוע אחד, אסור מיום ליום.</b> אם עומד באמצע היום ואומר יום אחד, אסור עד למחר כעת הזאת. וכן אם עומד בשמונה לחודש ואמר חודש עלי, אסור עד ח׳ לחודש הבא. וכן בשנה. וכן בשמיטה. וכן אם אמר קונם עלי יין יום סתם, או שבת, או חודש, או שנה סתם, אע״פ שלא אמר יום אחד, שבת אחת, חודש אחד, דינו מעת לעת. והאומר קונם עלי יין היום, אע״פ שהוא מותר כשתחשך, צריך שאלה לחכם, גזירה כשאמר היום שמא יבא להתיר כשיאמר יום סתם, דמיחלף ליה בין יום להיום, או בין שבת זו לשבת סתם. וכן כולם:
+
+Mishnah 2
+
+<b>עד הפסח אסור עד שיגיע.</b> דבלשון בני אדם, עד ולא עד בכלל:
+<b>עד שיהא, אסור עד שיצא.</b> דמשמע כל זמן שהוא הווה:
+<b>עד לפני הפסח ר״מ אומר אסור עד שיגיע.</b> דלא מעייל אינש נפשיה אספיקא, ודבר המבורר לקרות פני הפסח קאמר, והיינו עד שיגיע. ורבי יוסי סבר, מעייל אינש נפשיה לאסור בכל מה שיוכל להסתפק. והלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>עד הקציר.</b> של חטים ושעורים:
+<b>עד הבציר.</b> של ענבים:
+<b>עד המסיק.</b> של זיתים:
+<b>אינו אסור אלא עד שיגיע.</b> הואיל ואין לקציר ובציר זמן קבוע, כדמפרש ואזיל, לא שנא אמר עד שיהא לא שנא אמר עד שיגיע, אינו אסור אלא עד שיגיע, שכל דבר שאין זמנו קצוב אין בדעת הנודר להכניס עצמו באיסור זמן שאין ידוע לו, ולפיכך אמרינן דודאי עד שיגיע קאמר:
+
+Mishnah 4
+
+<b>עד הקיץ עד שיהא הקיץ.</b> בין אמר עד הקיץ בין אמר עד שיהא הקיץ אינו אסור אלא עד שיתחילו העם להכניס בכלכלות, כלומר שקוצצים תאנים הרבה ומכניסים אותם בסלים:
+<b>עד שיקפלו המקצועות.</b> המחצלאות שמיבשים עליהם התאנים, לאחר שנתיבשו מקפלין אותן מחצלאות ומניחין אותן לשנה הבאה:
+<b>הכל לפי מקום נדרו.</b> אם רוב תבואות המקום חטין, עד קציר חטים. ואם שעורים, עד קציר שעורים. וכן אם היה בהר בשעת הנדר, עד שיגיע זמן הקציר והבציר בהר. ואם בבקעה, עד שיגיע זמן הקציר והבציר של בקעה:
+
+Mishnah 5
+
+<b>עד הגשמים עד שיהיו גשמים.</b> באיזה לשון משתי לשונות הללו שהוציא מפיו, מותר כיון שהתחילו הגשמים לירד ברביעה שניה, שהיא בשנה המאוחרת בר״ח כסליו. הלכך הנודר עד הגשמים אסור עד ראש חדש כסליו, אלא אם כן ירדו גשמים בתחלת זמנן שהוא בשנה המבכרת בי״ז במרחשון, ובשנה הבינונית בכ״ג בו. וכן הלכה. ולא כרשב״ג שאומר עד שיגיע זמנה של רביעה:
+<b>רבי יהודה אומר עד שיעבור הפסח.</b> והלכה כרבי יהודה:
+
+Mishnah 6
+
+<b>לילי הצום.</b> ליל צום כפור, שמצוה להרבות בסעודה בערב צום כפור:
+<b>קונם שום שאיני טועם וכו׳</b> שעזרא תיקן שיהו אוכלים שום בלילי שבת מפני שמרבה הזרע. ואין הלכה לא כרבי יהודה ולא כרבי יוסי בנו, אלא כדאמרינן לעיל במתניתין כל שזמנו קבוע אמר עד שיגיע אסור עד שיגיע. עד שיהא, אסור עד שיצא:
+
+Mishnah 7
+
+<b>זהו כבודי.</b> שאפרנס בני משלי:
+<b>היו מסרבין בו לשאת את בת אחותו.</b> מפצירין בו שישא את בת אחותו מפני שהיא בת גילו ואמרינן [יבמות ס״ב.] הנושא את בת אחותו עליו הכתוב אומר (ישעיהו נ״ח:ט׳) ומבשרך לא תתעלם אז תקרא וה׳ יענה:
+<b>שלא נתכוין זה אלא לשם אכילה ושתיה.</b> ומיהו גם באכילה ושתיה מותר, הואיל ולא הוציא מפיו אכילה ושתיה, דבנדרים בעינן שיוציא בשפתיו, כדכתיב (במדבר ל׳:ג׳) ככל היוצא מפיו יעשה. ולא דמי לרישא, דאישות בכלל הנאות איתיה:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר פותחין לאדם בכבוד אביו ואמו.</b> כגון שיאמרו לו אילו היית יודע שיאמרו העולם לאביך ולאמך ראו גידולים שגדלתם, כמה בנכם קל בנדרים, ונמצאת מזלזל בכבודם, כלום היית נודר:
+<b>וחכמים אוסרין.</b> דחיישינן שמא משקר, כי הוא בוש לומר שלא היה מניח מלידור בשביל כבודם, ונמצא שחכם מתיר נדר זה בלא חרטה. ומיירי שהוא אינו מתחרט מעיקרא מעצמו, דקיי״ל פותחין בחרטה ואין צריך למצוא לו פתח בשעה שהוא מתחרט מעצמו מעיקרא:
+<b>יפתחו לו בכבוד המקום.</b> על מלתיה דר״א קא פריך, כי היכי דפותחין בכבוד אביו ואמו ולא חיישינן שמא ישקר, יפתחו לו נמי בכבוד המקום ויאמרו לו אילו היית יודע שתקרא רע לפני המקום כלום היית נודר. ואמרו לו חכמים דר״א, מהא לא תסייען, דאף ר״א מודה בהא, דודאי ישקר, דלא חציף אינש כולי האי דיאמר שלא היה מניח בשביל כבוד המקום, ולא דמי לרשב״ג דפתח לההוא גברא יש בוטה כמדקרות חרב כו׳. דהתם אומר לו מן הפסוקים כהך דתנן במתניתין שעובר על לא תשנא ולא תקום ולא תטור. אבל כשמזכירין לו כבוד המקום אז ודאי משקר. והלכה כחכמים:
+<b>שבינו לבין אביו ואמו.</b> כגון שהדיר את אביו מנכסיו:
+
+Mishnah 2
+
+<b>ועוד אמר רבי אליעזר.</b> קולא אחרת בנדרים:
+<b>פותחין.</b> בנדרים בנולד, כגון דבר שאינו מצוי ונולד ונתחדש אחר שנדר ואילו ידע בשעת הנדר שיתחדש דבר זה לא היה נודר:
+<b>וחכמים אוסרים.</b> דטעמא דחרטה, משום שע״י חרטה נעקר הנדר מעיקרו, ובדבר שאינו מצוי אינו נעשה נדר עקור מעיקרו, כי בשביל זה לא היה מניח מלידור כי היה סבור שלא יבוא לעולם:
+<b>ונעשה סופר.</b> ת״ח והכל צריכים לו:
+<b>או שהיה משיא את בנו בקרוב לא הייתי נודר.</b> וכגון שנדר לזמן ולא היה סבור שישיא את בנו בתוך אותו זמן ויצטרך לילך לחופת בנו. והלכה כחכמים:
+
+Mishnah 3
+
+<b>יש דברים שהם כנולד.</b> נראין כנולד:
+<b>ואינן כנולד.</b> ופותחין בהם:
+<b>אמרו לו מת וכו׳</b> ואע״ג דמיתה נולד הוי, הואיל ופירש בשעת נדרו בעבור מה היה נודר, נעשה כתולה נדרו בדבר, כאילו פירש כל זמן שאביה קיים, הלכך לא הוי נולד. אבל תנאי גמור לא הוי, הילכך צריך התרה. ובירושלמי מוכח שא״צ התרה. וכן פירש רמב״ם:
+
+Mishnah 4
+
+<b>אילו הייתי יודע שכן הוא לא הייתי נודר הרי זה מותר.</b> אחר שיתירנו החכם. וכל המודר הנאה מחבירו, כשמתירין לו אין מתירין אלא בפני חבירו, דכתיב (שמות ד׳:י״ט) ויאמר ה׳ אל משה במדין לך שוב, אמר לו הקב״ה למשה, במדין נדרת במדין לך והתר את נדרך. לפי שנשבע משה לחותנו שלא יזוז ממדין בלא רשותו, דכתיב (שם ב׳) ויואל משה לשבת את האיש, והצריכו הקב״ה ללכת להתיר נדרו בפניו:
+
+Mishnah 5
+
+<b>פותחין לו בכתובת אשתו.</b> בפרעון כתובתה אם נדר לגרשה:
+
+Mishnah 6
+
+<b>פותחין בימים טובים ובשבתות.</b> אם נדר להתענות, או שלא לאכול בשר לזמן קצוב, אומרים לו אילו שמת אל לבך לשבתות וימים טובים שבתוך זמן זה כלום היית נודר. ואין זה פותח בכבוד המקום:
+<b>אותן הימים.</b> שמצא להם פתח להתחרט:
+<b>מותרים.</b> שהחכם מתירן:
+<b>ושאר הימים.</b> שאין עליהם חרטה, נשארין באיסורן:
+<b>שנדר שהותר מקצתו הותר כולו.</b> אע״פ שלא מצא פתח על כולו. דלא נדר מעיקרא אלא על דעת שיתקיים כולו, נמצא התרת מקצתו פתח לכולו:
+
+Mishnah 7
+
+<b>לזה ולזה.</b> כגון שאסר הראשון עליו בקונם, ואמר על השני הרי זה כראשון ועל השלישי הרי זה כשני, וכן כולם. הותר הראשון הותרו כולם, שכולם תלויין בו:
+<b>לזה קרבן ולזה קרבן.</b> הא מתניתין רבי שמעון היא דאמר גבי שבועת הפקדון אם היו חמשה תובעים אותו וכפר ונשבע והודה שאינו חייב קרבן על כל אחד עד שיאמר שבועה לכל אחד ואחד, והכא נמי צריך שיאמר לזה קרבן ולזה קרבן. אבל חכמים אומרים אם אמר שבועה שאיני חייב לך ולא לך ולא לך, חייב על כל אחד ואחד, והכא נמי אם אמר לא לזה ולא לזה ולא לזה, אע״פ שלא הזכיר קרבן על כל אחד, הוי כל אחד נדר בפני עצמו. וכן הלכה:
+
+Mishnah 8
+
+<b>ולא במיושן בלבד הותר אלא בכל היין.</b> ודוקא שאמר אילו ידעתי כן לא הייתי נודר כלל או הייתי אומר ישן מותר וחדש אסור. אבל אמר אילו הייתי יודע הייתי אומר כל יין אסור עלי חוץ מן הישן, הרי זה אין מותר לו אלא הישן בלבד, וכל שאר יין אסור:
+
+Mishnah 9
+
+<b>פותחין לאדם בכבוד עצמו ובכבוד בניו.</b> אם נדר לגרש את אשתו:
+<b>מה ראתה אמן להתגרש.</b> אם לא שנמצא בה ערות דבר, ונמצא פוגם את בניו. ולא חיישינן שמא ישקר, שהוא אינו מתחרט אלא שהוא בוש לומר שאינו חושש לכבוד בניו:
+
+Mishnah 10
+
+<b>אלא שהנדר טעות.</b> מעיקרו, שבשעת הנדר היתה לבנה, ואינו צריך שאלה לחכם:
+<b>מעשה באחד שנדר וכו׳</b> בגמרא מפרש דחסורי מחסרא והכי קתני, רבי ישמעאל אומר אפילו כעורה ונעשית יפה, שחורה ונעשית לבנה, ומעשה נמי וכו׳. דת״ק לא שרי אלא בזמן שהיה הנדר טעות מעיקרו, כגון שהיתה יפה בשעת הנדר. ורבי ישמעאל סבר שאע״פ שלא נעשית יפה אלא לאחר הנדר, הנדר מותר, דכיון שיכולין ליפותה לא היתה כעורה מעיקרא. ואין הלכה כרבי ישמעאל:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>נערה המאורסה.</b> בת שתים עשרה שנה ויום אחד והביאה שתי שערות קרויה נערה, עד ששה חדשים. ובת י״א שנה ויום אחד, נדריה נבדקים, אם ידעה לשם מי נדרה ולשם מי הקדישה, נדרה נדר, ואף היא אביה ובעלה מפירין נדריה:
+<b>הפר האב ולא הפר הבעל.</b> משום דהוה אפשר למטעי ולפרש אביה ובעלה מפירין נדריה, או אביה או בעלה, תנא הפר האב ולא הפר הבעל וכו׳, לאשמועינן דתרווייהו צריכין להפר:
+<b>ואין צריך לומר שקיים אחד מהם.</b> שאם קיים אחד מהם אין השני יכול להפר. והא קמשמע לן שאע״פ שנשאל האחד מהם שקיים על הקמתו, כדקיי״ל נשאלים על ההיקם, אין זה שנשאל על ההיקם יכול להפר יותר, הואיל ולא היו יכולים שניהם להפר בבת אחת:
+
+Mishnah 2
+
+<b>מת האב לא נתרוקנה רשות לבעל.</b> שאין הבעל מפיר נדרי אשתו עד שתנשא:
+<b>מת הבעל נתרוקנה רשות לאב.</b> ומפר כל ימי נערותה דכתיב (במדבר ל׳:י״ז) בנעוריה בית אביה:
+<b>והאב אינו מפר בבגר.</b> כדכתיב (שם) בבית אביה בנעוריה:
+
+Mishnah 3
+
+<b>נתגרשה בו ביום.</b> ששמע האב, שאם עבר היום שוב אינו יכול להפר:
+<b>ונתארסה.</b> לאחר, בו ביום:
+<b>אביה ובעלה האחרון מפירין נדריה.</b> שנדרה בפני הארוס הראשון, שהארוס מיפר בקודמין:
+<b>כל זמן שלא יצאה לרשות עצמה.</b> לא מחמת בגר ולא מחמת נשואין:
+
+Mishnah 4
+
+<b>עד שלא היתה בתו יוצאה מאצלו.</b> קודם שתבא לרשות הבעל. וכן הארוס אומר לה כן:
+<b>עד שלא תכנס לרשותו.</b> שמשנכנסה לרשותו אינו יכול להפר, שאין הבעל מפר בקודמין. ושמעינן ממתניתין שהבעל יכול להפר נדרי אשתו אפילו בלא שמיעה, מדקתני וכן הבעל עד שלא תכנס לרשותו אומר וכו׳:
+
+Mishnah 5
+
+<b>בוגרת ששהתה י״ב חודש.</b> בוגרת שאין אביה מיפר נדריה ותבעוה לינשא ושהתה י״ב חודש שמכאן ואילך בעלה חייב במזונותיה:
+<b>ואלמנה.</b> ששהתה שלשים יום. משתבעוה לינשא שהיא אוכלת משל בעלה:
+<b>רבי אליעזר אומר הואיל ובעלה חייב במזונותיה.</b> הוא מיפר את נדריה. ואין הלכה כר״א:
+
+Mishnah 6
+
+<b>שומרת יבם וכו׳ ר״א אומר יפר.</b> כשעשה בה יבמה מאמר מיירי, דסבירא ליה לר״א מאמר קונה ביבמה קנין גמור מן התורה. ואם היא נערה ויש לה אב, אביה ויבמה שעשה בה מאמר מפירין נדריה:
+<b>רבי יהושע אומר לאחד ולא לשנים.</b> דלא סבירא ליה לר״י מאמר קונה קנין גמור, מיהו סבירא ליה דיש זיקה, וזיקה ככנוסה, וכשאין שם אלא יבם אחד מיפר, אבל כשיש שני יבמין אין שום אחד מהם מיפר שאין ברירה:
+<b>ר״ע אומר לא לאחד ולא לשנים.</b> דסבר זיקה אינה ככנוסה, ומאמר אינו קונה קנין גמור מן התורה:
+<b>אשה שקנה הוא לעצמו.</b> היינו ארוסתו:
+<b>הרי הוא מיפר נדריה.</b> בשותפות עם אביה:
+<b>אשה שהקנו לו מן השמים.</b> דהיינו יבמתו:
+<b>אינו דין שיפר נדריה.</b> בשותפות עם אביה:
+<b>שיש לאחרים רשות בה.</b> שגם היא זקוקה לשאר אחים:
+<b>מה אתה משיב על יבם אחד.</b> כלומר תשובתך טובה על דברי ר״א שאומר שמיפר אפילו כשיש ב׳ יבמין, מה תשיבני על דברי שאני אומר לאחד ולא לשנים:
+<b>אין היבמה גמורה ליבם.</b> להתחייב מיתה הבא עליה כשם שהארוסה גמורה לאישה לענין חיוב מיתה. והלכה כר״ע:
+
+Mishnah 7
+
+<b>הרי הן קיימין לא אמר כלום.</b> דהוה ליה קיום בטעות, לפי שיש נדרים שלא יחפוץ בקיומן:
+<b>הרי הן מופרין רבי אליעזר אומר מופר.</b> דמסתמא אין אדם רוצה בנדרי אשתו:
+<b>נדרים שבאו לכלל איסור.</b> לאחר שנדרה אסורה בהם אם לא יפר לה הבעל:
+<b>שבאו לכלל הקם.</b> נדרים שחלו כבר:
+
+Mishnah 8
+
+<b>הפרת נדרים.</b> שאמרה תורה (במדבר ל׳:ט׳) ואם ביום שמוע אישה יניא אותה:
+<b>כל היום.</b> עד שתחשך, שנאמר ביום שמעו. והא דכתיב מיום אל יום צריכא, דלא תימא ביממא אין בליליא לא, קמ״ל מיום אל יום דזימנין שיש לו זמן להפר מעת לעת, כגון אם נדרה בתחלת הלילה:
+<b>ויש בדבר להקל ולהחמיר.</b> כלומר פעמים שיש להפרה זמן מועט ופעמים זמן מרובה:
+<b>נדרה בלילי שבת.</b> האי דנקט בלילי שבת לאשמועינן שמפירין נדרים בשבת ואפילו שלא לצורך השבת. והחכם אינו מתיר בשבת אלא נדרים שהן לצורך השבת, ואע״פ שהיה לו פנאי מבעוד יום יכול להתיר לצורך השבת:
+<b>שאם לא הפר וחשכה אינו יכול להפר.</b> שאין הפרת נדרים מעת לעת אא״כ נדרה מתחלת הלילה. ולענין הפרה אינו מועיל עד שיאמר מופר לך כלישנא דקרא, דהפרת הבעל הוא מכאן ולהבא בלא טעם, כמו את בריתי הפר (בראשית י״ז:י״ד). וחכם הוא שאומר מותר לך אין כאן נדר ואין כאן שבועה שהוא עוקר הנדר מעיקרו. ואם אמר החכם בלשון הפרה והבעל בלשון התרה, אינו מותר ואינו מופר. ואם אמר אם לא נדרת מדירך אני, דבריו קיימים, ואין צריך שיאמר קיים ליכי, הואיל ואפילו שתק כל אותו היום הנדר קיים, בדבור כל דהו נמי הוי קיום. ובשבת יאמר טלי אכלי טלי שתי, ולא יפר כדרך שיאמר בחול, והנדר בטל מאליו. ואם אינו יכול להכריחה, מבטל בלבו ואין צריך להוציא בשפתיו. ודוקא ביטול כגון טלי אכלי שהוא מכריחה לעבור על נדרה הוא שמועיל אם חשב בלבו אע״פ שלא הוציא בשפתיו, אבל הפרה שאינו מכריחה לעבור על הנדר צריך להוציא בשפתיו ולא סגי אם הפר בלבו:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>אלו נדרים.</b> בגמרא מפרש דנדרים ושבועות קתני, דבלשון חכמים שבועות בכלל נדרים הם:
+<b>אם ארחץ ואם לא ארחץ.</b> הכי קאמר, הנאת רחיצה אסורה עלי לעולם אם ארחץ היום, הרי נדר. אם לא ארחץ, שבועה שלא ארחץ, הרי שבועה. וכן אם אתקשט, הנאת קישוט אסורה עלי לעולם אם אתקשט היום. אם לא אתקשט, שבועה שלא אתקשט:
+<b>אמר ר״י אין אלו נדרי עינוי נפש.</b> אנדר בלבד פליג ר׳ יוסי על ת״ק, ואמר דהנאת רחיצה אסורה עלי לעולם אם ארחץ היום, אין זה נדר של עינוי נפש, שהרי אפשר לה שלא תרחץ היום ולא תהיה הנאת רחיצה אסורה עליה לעולם, ומניעת יום אחד מרחיצה אינו עינוי נפש, דניוול של יום אחד לא הוי ניוול. ואין הלכה כר״י. ובין האב ובין הבעל נדרי עינוי נפש הוא דמפירין, דכתיב (במדבר ל׳:י״ז) בין איש לאשתו בין אב לבתו, מקיש אב לבעל, מה בעל אינו מיפר אלא נדרי עינוי נפש, אף אב אינו מיפר אלא נדרי עינוי נפש. ורמב״ם פסק שהאב מיפר כל נדרים ושבועות אפילו אותן שאינן של עינוי נפש, שנאמר (שם) כל נדריה ואסריה:
+
+Mishnah 2
+
+<b>אם לא היתה פרנסתו אלא ממנו.</b> שהוא מאמינו עד שירויח ויפרע לו:
+<b>הרי זה יפר דברי רבי יוסי.</b> ר׳ יוסי לטעמיה דסבירא ליה שאין הבעל מיפר כל נדר שיש בו עינוי נפש, שהוא מחלק בין עינוי מרובה לעינוי מועט ובין עינוי של זמן מרובה לזמן מועט, וכל מתניתין דהאי פירקא אזלא כוותיה ואינה הלכה. אלא הבעל מיפר כל נדר שיש בו עינוי נפש, בין של יום אחד ואפילו שעה אחת, בין של זמן מרובה. בין עינוי גדול בין עינוי קטן, וכן מיפר נדרים ושבועות בדבר שבינו לבינה אף על פי שאין בהם עינוי נפש, כגון אם נשבעה או נדרה שלא תכחול או שלא תתקשט. וכן אם נדרה שלא תאכל מפירות מדינה זו, הבעל מיפר, שטורח הוא לו להביא לה פירות ממדינה אחרת, והוי דברים שבינו לבינה. ומה בין נדרים ושבועות שבינו לבינה לנדרים ושבועות שיש בהן עינוי נפש, נדרים ושבועות שיש בהם עינוי נפש מיפר לעצמו ולאחרים, כגון אם נדרה שלא תאכל בשר ולא תשתה יין, מיפר לה והיא מותרת לאכול ולשתות ואפילו לאחר שתתאלמן או תתגרש ותנשא לאחר. ונדרים ושבועות שבינו לבינה, כגון אם אסרה עליה תשמיש של כל אדם לעולם או שלא תכחול ותתקשט לעולם, מיפר חלקו, ותהא משמשתו וכוחלת ומתקשטת כל זמן שהיא תחתיו, וכשתתאלמן או תתגרש תהיה אסורה בתשמיש כל אדם ולכחול ולהתקשט. וכן כל כיוצא בזה:
+
+Mishnah 3
+
+<b>קונם שאיני נהנית לבריות אינו יכול להפר.</b> שאין זה מנדרי עינוי נפש, שהרי יכולה להתפרנס משל בעל, דבעל לאו בכלל בריות הוא. והא מתניתין נמי רבי יוסי היא, ואין כן הלכה כדפרישנא לעיל. ולא מיבעיא אי אמרה קונם שאיני נהנית לבריות שאסרה הנאת כל הבריות עליה, שהוא מיפר משום נדרי עינוי נפש אליבא דחכמים, אלא אפילו אמרה קונם שאיני נהנית לפלוני שלא אסרה עליה אלא הנאת אותו פלוני בלבד, הבעל מיפר משום דברים שבינו לבינה, שטורח הוא לו כשלא תהנה מאותו פלוני, והתורה אמרה בין איש לאשתו, כל דבר שבין איש לאשתו הבעל מיפר:
+<b>ויכולה ליהנות בלקט שכחה ופאה.</b> הכי קאמר, ועוד טעמא אחרינא שקונם שאיני נהנית לבריות אין הבעל מיפר, שהרי יכולה ליהנות מלקט שכחה ופאה שאינה נהנית מן הבריות, דמתנות עניים נינהו, ונמצא שאין כאן עינוי נפש:
+<b>קונם כהנים ולוים נהנים לי.</b> כי היכי דקונם שאיני נהנית לבריות מותרת במתנות עניים, הכי נמי המדיר כהנים ולוים מנכסיו מותרים במתנות כהונה ולויה:
+
+Mishnah 4
+
+<b>קונם שאיני עושה על פי אבא.</b> הקדש יהא כל מה שאני עושה מלבוא ע״פ אבא, כלומר, שלא יוכל אבא ליהנות ממעשה ידי:
+<b>אינו יכול להפר.</b> שאין זה דברים שבינו לבינה. ובהא מודו כולי עלמא שאוסרת הנאתה על פלוני אין הבעל מיפר. וכן הלכה:
+<b>על פיך אינו צריך להפר.</b> משום דמשעבדא ליה. ואע״ג דהקדש מוציא מידי שעבוד, אלמוה רבנן לשעבודא דבעל שאין הקונם מפקיע שעבודו:
+<b>יפר שמא תעדיף עליו יותר מן הראוי לו.</b> וההקדש חל על החלק העודף שאינו תחת שעבודו, לפיכך צריך להפר, וההפרה מועלת בו משום דהוי דברים שבינו לבינה שאי אפשר שלא יתערב אותו העודף בשל בעלה:
+<b>רבי יוחנן בן נורי אומר יפר שמא יגרשנה.</b> ועיקר מעשה ידיה צריך הפרה שמא יגרשנה ויפקע שעבודיה דבעל ואז יחול הנדר ותהא אסורה לחזור לו. והלכה כר׳ יוחנן בן נורי. ובאומרת יקדשו ידי לעושיהם, דידים איתנהו בעולם וחל עליהם הקדש:
+
+Mishnah 5
+
+<b>הרי זה יחזור ויפר.</b> דהפרה בטעות לא הויא הפרה עד שיכוין לאשה שנדרה, דכתיב (במדבר ל׳:י״ב) לא הניא אותה, עד שתהיה ההפרה לעצמה של הנודרת. וגם שיכוין לנדר שנדרה, דכתיב (שם) ושמע אביה את נדרה, עד שידע איזה נדר נדרה:
+
+Mishnah 6
+
+<b>קיים לתאנים כולו קיים כו׳</b> וטעמא, דכתיב (שם) אישה יקימנו, יקים ממנו, כשקיים מקצתו קיים כולו. אבל יפירנו, דליכא למדרש הכי, אינו מופר עד שיפר כולו. ואלו דברי יחיד ואינה הלכה, אלא הלכה כחכמים שאומרים מקיש הקמה להפרה, מה הפרה מה שהיפר היפר ומה שלא היפר לא היפר, דהא ליכא למדרש מיפירנו הפרה במקצת, אף הקמה מה שקיים קיים ומה שלא קיים לא קיים, דמיקימנו נמי לא דרשינן הקמה במקצת, אלא אורחיה דקרא למכתב הכי. ואף על גב דבהתרת חכם אמרינן נדר שהותר מקצתו הותר כולו, בהפרת הבעל והאב אינו כן:
+
+Mishnah 7
+
+<b>איני יודע שיש מפירין.</b> שיש לי רשות להפר:
+<b>יפר.</b> ביום שנודע לו שיש לו רשות להפר, שהוא עליו כיום שמעו:
+<b>איני יודע שזה נדר.</b> וצריך הפרה:
+<b>רבי מאיר אומר לא יפר.</b> דכיון שיודע שיש בידו להפר אף על פי שלא ידע שהוא נדר מכל מקום היה לו להפר. ואין הלכה כרבי מאיר:
+
+Mishnah 8
+
+<b>ובלבד שלא יהא לבעליך רשות בהם.</b> ותנאו קיים ולא קנה הבעל. ואף על גב דבמתנה זו מצילו מן הטורח, שהרי אשתו ניזונת מן המעות הללו, ומזונותיה היו עליו, אצולי מטרחא אינה חשובה הנאה:
+
+Mishnah 9
+
+<b>ונדר אלמנה וגרושה כו׳</b> לגופיה לא צריך קרא, דכיון דאין לה בעל מי יפר, אלא כשנדרה כשהיא אלמנה לזמן, ולא הגיע זמן הנדר עד שנישאת:
+<b>אינו יכול להפר.</b> אע״פ שהנדר חל כשהיא תחתיו, דבתר שעת הנדר אזלינן:
+<b>נדרה בו ביום, גרשה בו ביום, והחזירה בו ביום.</b> ואח״כ שמע את נדרה:
+<b>אינו יכול להפר.</b> כיון שיצאת לרשות עצמה בין נדר להפרה. דאין הבעל מיפר בקודמין:
+
+Mishnah 10
+
+<b>תשע נערות נדריהן קימים.</b> נערות לאו דוקא:
+<b>בוגרת והיא יתומה.</b> שנישאת ומת בעלה כשהיא נערה, והיא יתומה בחיי האב שאחר שנישאת אין לאביה רשות בה, ובגרה אח״כ ונדרה, נדרה קיים, שאין האב יכול להפר שהרי היא בוגרת, ועוד שהיא יתומה בחיי האב:
+<b>נערה ובגרה והיא יתומה.</b> שנישאת ומת בעלה. שנדרה כשהיא נערה ובגרה לאחר מכאן והיא יתומה בחיי האב כדפרישנא:
+<b>נערה.</b> בשעה שנדרה. שלא בגרה עדיין והיא יתומה בחיי האב. והנך תלתא, יתומה בחיי אב כיילא להו:
+<b>בוגרת ומת אביה.</b> שבשעה שנדרה היתה בוגרת ומת אביה, דהיינו יתומה ממש:
+<b>נערה ובוגרת וכו׳</b> והנך תלתא נמי, מת אביה כייל להו:
+<b>נערה שמת אביה ומשמת אביה בגרה כו׳</b> הנך תלתא דקתני, בוגרת כיילא להו. ובגמרא אמרינן, דחכמים לא שנו אלא ג׳ נערות, בוגרת ויתומה ויתומה בחיי האב:
+<b>ר״י אומר כו׳</b> דכיון שנכנסה לחופה יצאתה מרשות אביה בהנהו נישואים:
+
+Mishnah 11
+
+<b>קונם שאיני נהנית לאבא ולאביך כו׳ הרי זה יפר.</b> דכיון דנאסרה בהנאת אביה ואביו ע״י שהיא עושה לבעלה, גנאי הוא לבעל והוי דברים שבינו לבינה:
+
+Mishnah 12
+
+<b>האומרת טמאה אני לך.</b> באשת כהן מיירי, דנאסרה לבעלה באונס ולא הפסידה כתובתה. והאמינוה חכמים לאסור עצמה על בעלה. וכיון דיוצאת בגט נוטלת כתובתה, דמספר כתובתה נלמוד, לכשתנשאי לאחר תטלי מה שכתוב ליכי:
+<b>השמים ביני ובינך.</b> מפרש בגמרא, דאינו יורה כחץ, כלומר דברים דקמי שמיא גליא ואינה יכולה לברר. ומיירי בבאה מחמת טענה דאמרה בעינא חוטרא לידא ומרא לקבורה. דאי לאו הכי, אמרינן לה זילי לא מפקדת אפריה ורביה:
+<b>נטולה אני מן היהודים.</b> שאסרה תשמיש של כל ישראל עליה. ואף על גב דאמרינן בפרק המדיר היכא דנדרה איהי דיוצאה בלא כתובה, דהיא נתנה אצבע בין שיניה, רש״י פירש ביבמות [דף קי״ב] כיון שאסרה הנאת תשמיש של כל ישראל עליה ודאי אנוסה היא כי קשה תשמיש לה, וסברה משנה ראשונה דאפילו דברים שבינו לבינה לא הוי, דאפשר שיגרשנה:
+<b>חזרו לומר כו׳</b> נתקלקלו הדורות וחששו שהיא משקרת להפקיע עצמה מתחת בעלה:
+<b>תביא ראיה לדבריה.</b> ולא מהימנינן לה בלי ראיה:
+<b>יעשו דרך בקשה.</b> יבקשו ממנה שלא תדבר עוד בו ובירושלמי מפרש יעשו סעודה ויפייס:
+<b>יפר חלקו ותהא משמשתו.</b> דהוי דברים שבינו לבינה ומיפר לעצמו:
\ No newline at end of file
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+Bartenura on Mishnah Nedarim
+ברטנורא על משנה נדרים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Nedarim
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה נדרים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כל כנויי נדרים כנדרים.</b> בגמרא מוקמינן דרישא דמתניתין חסורי מחסרא והכי קתני, כל ידות נדרים כנדרים, כל כנויי נדרים כנדרים. אלו הן ידות נדרים האומר לחבירו מודר אני ממך מופרש אני ממך וכו׳. אלו הן כנויי נדרים קונם קונח קונס וכו׳. ידות נדרים, כמו בית יד של כלי שאוחזין אותו בו, כך ידות נדרים שבהם הנדרים נאחזים. כנויי נדרים, כמו המכנה שם לחבירו [בבא מציעא נ״ח:], שאינו עיקרו של שם:
+<b>מודר אני ממך.</b> אם אמר אחד מלשונות הללו, מודר אני ממך שאיני אוכל לך ושאיני טועם לך, או מופרש אני ממך שאיני אוכל לך ושאיני טועם לך, או מרוחק אני ממך שאיני אוכל לך ואיני טועם לך, הוא ידות נדרים ואסור לאכול ולטעום עמו. אבל אם אמר לו מודר אני ממך בלבד, אין במשמעות דבריו אלא שלא ידבר עמו. ומופרש אני ממך בלבד, משמע שלא ישא ויתן עמו. ומרוחק אני ממך בלבד, משמע שלא ישב בארבע אמותיו. ואינו אסור לאכול עמו אא״כ פירש ואמר עם כל אחד מלשונות הללו, שאיני אוכל לך ושאיני טועם לך:
+<b>רבי עקיבא היה חוכך וכו׳</b> כלומר מחכך שפתיו זו בזו ולא רצה לאסור בפירוש, אבל היה נראה מדעתו שהיה אוסר:
+<b>כנדרי רשעים נדר בנזיר ובקרבן ובשבועה.</b> אם אמר הרי עלי כנדרי רשעים שנדריהם נזיר וקרבן שבועה אם אוכל ככר זו, ועבר ואכלה, חייב להיות נזיר שלשים יום ולהביא קרבן עולה וחייב מלקות כעובר על שבועת ביטוי, שהרי הזכיר בנדרו נזיר וקרבן ושבועה. ומה שאמר כנדרי רשעים, לפי שהרשעים הם שנודרים ונשבעים, לא הכשרים, שהכשרים יראים שלא לעבור על בל תאחר ונזהרים שלא להוציא שבועה מפיהם, ולפיכך כנדרי כשרים לא אמר כלום:
+<b>כנדבותם נדר בנזיר ובקרבן.</b> אם אמר כנדבות כשרים הריני נזיר והרי זה קרבן אם אוכל ככר זו, ואכלה, חייב בנזיר ובקרבן, שהכשרים פעמים נודרים בנזיר לאפרושי מאיסור. ומתנדבים בקרבן שמביאים קרבנם לפתח העזרה ומקדישין אותה שם כדי שלא יבואו בה לידי מכשול. ונדבה היא כשיאמר הרי זו. ונדר הרי עלי. לפיכך הכשרים מתנדבים אבל אינם נודרים, כי היכי דלא ליתו לידי תקלה:
+
+Mishnah 2
+
+<b>קונם קונח קונס הרי אלו כנויין לקרבן.</b> לשונות של גוים הם, ויש מהם מי שקורא לקרבן כך ויש מי שקורא כך, ובכל לשון שיאמר מאלו הוא מתפיס בקרבן:
+<b>נדר במותא.</b> כלומר נשבע במותא, והוא כינוי של מומתא, שהיא שבועה בלשון תרגום:
+
+Mishnah 3
+
+<b>לחולין שאוכל לך.</b> הלמ״ד נקודה פתח, ומשמע לא חולין יהיה מה שאוכל לך אלא קודש:
+<b>לא כשר.</b> יהיה, אלא פסול. והיינו קדשים דשייך בהו כשרות ופסלות:
+<b>ולא דכי.</b> לא מותר. כמו אייל קמצא דכן, בע״ז [דף ל״ז]. ואע״ג דלשון מותר ואסור שייך נמי גבי נבילה וטרפה ואנן קיי״ל שאין מתפיסין אלא בדבר הנידר והנידב, הואיל ויש במשמעות מותר גם בקדשים, הא תנן סתם נדרים להחמיר, דכיון דדעתו להתפיסו בנדר אמרינן על דבר הנידר נתכוין:
+<b>טהור.</b> אם אמר לא טהור מה שאוכל לך:
+<b>טמא נותר פיגול.</b> אם אמר טמא מה שאוכל לך, וכן כולם. אסור, שכל אלו דברים הנוהגים בקדשים הם:
+<b>כאימרא.</b> כשה של קרבן:
+<b>כדירים.</b> כלשכת העצים או כלשכת הטלאים:
+<b>כעצים.</b> כגזרי עצים של מערכה:
+<b>כאישים.</b> כקרבנות שעל האש:
+<b>כמזבח.</b> כקרבנות שעל גבי המזבח:
+<b>כהיכל.</b> כקרבנות שבהיכל:
+<b>כירושלים.</b> כקרבנות שבירושלים. פירוש אחר. כחומות ירושלים, דקסבר שחומות ירושלים משיירי הלשכה קא אתו:
+<b>באחד מכל משמשי המזבח.</b> כגון מזלגות מזרקות ומחתות. אם אמר כמזלגות שאוכל לך, או כמזרקות שאוכל לך, וכן כולם, אף על פי שלא הזכיר קרבן, הרי זה כנודר בקרבן:
+<b>רבי יהודה אומר האומר ירושלים.</b> בלא כ״ף, לא אמר כלום. ות״ק פליג עליה. ואין הלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>האומר קרבן עולה מנחה חטאת תודה ושלמים.</b> כל הני קרבנות חובה הם, ותודה נמי דמיא לחובה, דארבעה צריכין להודות, וסלקא דעתך אמינא דאין זה נודר בדבר הנדור:
+<b>ורבי יהודה מתיר.</b> משום דאמרן בלא כ״ף דמי לנשבע בחיי הקרבן ובחיי העולה ואין כאן לא נדר ולא שבועה. ורישא אשמועינן דפליג תנא קמא עליה דר׳ יהודה אפילו בירושלים אם הזכירה בלא כ״ף ואמר דהוי נדר. וסיפא אשמועינן דפליג ר״י עליה דתנא קמא אפילו בקרבן עולה ומנחה וכו׳ כשהזכירן בלא כ״ף דלא הוי נדר:
+<b>קרבן הקרבן כקרבן שאוכל לך אסור.</b> אע״ג דכל הני שמעינן להו כבר, הקרבן איצטריכא ליה, דסלקא דעתך אמינא בחיי הקרבן קאמר. והא דתנן לקמן בפ״ב הקרבן שאוכל לך מותר, התם הא קרבן קאמר, דמשמע חיי קרבן:
+<b>לקרבן לא אוכל לך רבי מאיר אוסר.</b> דנעשה כאומר לקרבן יהא לפיכך לא אוכל לך. ואין הלכה כר׳ מאיר.
+<b>קונם פי מדבר עמך.</b> ואע״ג דאין נדרים חלים על דבר שאין בו ממש ודבור אין בו ממש, מכל מקום כשאמר קונם פי מדבר עמך אסר הפה מלדבר, והפה דבר שיש בו ממש הוא. וכן יאסרו ידי למעשיהם, ורגלי להלוכן, וכל כיוצא בזה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>ואלו מותרין.</b> חולין שאוכל לך. לסימן בעלמא נקטיה, כשם שחולין שאוכל לך אין צריך שאלה לחכם, כך כל הני דאמרינן במתניתין ברישא אין צריכין שאלת חכם:
+<b>כעורות לבובין.</b> היו נוקבים הבהמה מחיים כנגד הלב ומוציאין הלב ומקריבין אותו לע״ז, ותקרובת ע״ז אסור בהנאה:
+<b>כחלת אהרן.</b> שהיה ראשון לכהנים. ולא הוי דבר הנדור, שאין חלה ותרומה באין בנדר ונדבה:
+<b>הרי זה מותר.</b> דאמר קרא (במדבר ל׳) איש כי ידור נדר, עד שידור בדבר הנדור. וחטאת שאיני אוכל לך דאמרינן בפרק קמא דאסור ואף על פי שאינו דבר הנדור, הוי טעמא, דאפשר שיביא חטאת על ידי נדר, כגון שנדר בנזיר ומתחייב להביא חטאת:
+<b>הרי את עלי כאמא.</b> אע״ג דלאו דבר הנדור הוא. חמור מכל הני דלעיל, דצריך התירא מדרבנן אם הוא עם הארץ:
+<b>פותחין לו פתח ממקום אחר.</b> כלומר מבקשים לו פתח וטעם לחרטתו. ולא סגי בכדו תהית או לבך עלך. וכל זה שלא יקל ראשו ולא ירגיל לאסור אשתו עליו:
+<b>קונם שאיני ישן כו׳</b> הרי זה בבל יחל מדרבנן. אבל מן התורה אין הנדר חל, דנדרים אין חלים אלא על דבר שיש בו ממש:
+<b>קונם שאיני משמשך.</b> בגמרא מקשה, והא משועבד לה והיאך יכול להפקיע שעבודה בנדרו והא הוי כאוסר פירות חבירו על חבירו. ומשני, כגון דאמר הנאת תשמישך עלי קונם, שאסר ההנאה עליו, ואין מאכילין לו לאדם דבר האסור לו:
+<b>שבועה שאיני ישן וכו׳</b> אסור מן התורה, דשבועות חלין בין על דבר שיש בו ממש בין על דבר שאין בו ממש. ואם נשבע שלא יישן שלשה ימים רצופין לילה ויום, לוקה ויישן מיד, מפני שנשבע על דבר שאי אפשר לקיימו:
+
+Mishnah 2
+
+<b>קרבן לא אוכל לך כו׳</b> מותר, דהוי כנשבע בקרבן ונעשה כאומר בחיי הקרבן אם אוכל לך שום דבר:
+<b>שבועה שלא אוכל לך.</b> ולא אמרינן בחיי שבועה קאמר כדאמרינן בקרבן, דשבועה לית בה מששא ולא שייך לומר בה בחיי שבועה:
+<b>שבועה שאוכל לך.</b> זמנין דשבועה שאוכל לך דלא אכילנא משמע, כגון שהיה חבירו מסרב בו לאכול ואמר לא אכילנא לא אכילנא ושוב אמר שבועה שאוכל לך, דלא אכילנא משמע, והכי קאמר בשבועה יהא עלי אי אכילנא לך:
+<b>זה חומר בשבועות.</b> לא מצינן לאוקמה אשבועה שלא אוכל לך וכו׳, דמדקתני זה חומר משמע דנדר הוי אלא דאינו חמור כשבועה, וגבי קרבן לא אוכל לך תנן מותר דלא הוי נדר כלל. משום הכי צריך לאוקמה אדלעיל דתנינא קונם שאיני ישן שאיני מדבר הרי זה בבל יחל, ואוקימנא מדרבנן, דמדאורייתא אין הנדר חל אלא על דבר שיש בו ממש, וזה חומר בשבועות מבנדרים, ששבועה חלה אפילו על דבר שאין בו ממש:
+<b>תפילין שאני מניח.</b> משום דאסר חפצא עליה, ואינו נראה כנודר לבטל את המצוה שהרי לא קיבל על עצמו, אלא אסר החפץ עליו, ואם יקיים המצוה הויא מצוה הבאה בעבירה ודמי למי שחייב לאכול מצה בלילי פסח ולא מצא אלא מצה של טבל או של הקדש, שאסור לאכלה. אבל כל לשון שבועה הוא אוסר את עצמו מלעשות הדבר, וכיון שהוא מחוייב לעשות המצוה לאו כל כמיניה להפקיע עצמו מחיוב המצוה. ואם אמר הרי עלי קרבן אם אניח תפילין, חל הנדר וחייב להביא קרבן אם הניח תפילין:
+
+Mishnah 3
+
+<b>חייב על כל אחת ואחת.</b> ויהיה נזיר שלשים יום אם אמר הריני נזיר סתם ויביא קרבן נזיר ויחזור להיות נזיר כמספר הפעמים שאמר שיהיה נזיר. ובשבועה אינו חייב אלא אחת, שאינו לוקה אלא מלקות אחת. אבל אם נשאל על השבועה הראשונה, חלה השבועה השניה. וכן אם נשאל על השניה, חלה השלישית. ואסור לאכול עד שיותרו כולם, מדלא תנן הרי זו שבועה אחת, אלא אינו חייב אלא אחת:
+
+Mishnah 4
+
+<b>ופירושם להקל.</b> אע״ג דכשפירש דבריו אזלינן בתר פירושו, כי סתם ולא פירש אזלינן להחמיר, דסתם נודר דעתו לאסור:
+<b>כבשר מליח.</b> היינו קרבן, דכתיב (ויקרא ב׳:י״ג) על כל קרבנך תקריב מלח:
+<b>כחרם של כהנים מותר.</b> אע״ג דחרמי כהנים מועלים בהם עד שיבואו לידי כהנים והוי דבר הנדור, מ״מ סתם חרמי כהנים משמע שכבר באו ליד כהן:
+<b>אם כמעשר בהמה אסור.</b> דהוי דבר הנדור, שצריך להקדישו, ואין מעשר בהמה אוסר הדיר כמו שמעשר דגן אוסר הגורן:
+<b>שאין אנשי גליל מכירין תרומת הלשכה.</b> לפי שהיו רחוקים מירושלים:
+<b>שאין אנשי גליל מכירין חרמי כהנים.</b> וכל מה שהיו מחרימין היו מפרישין לבדק הבית. והלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>בחרמו של ים.</b> לשון מצודה, כמו אשר היא מצודים וחרמים (קהלת ז׳.):
+<b>הרי עצמי קרבן.</b> אסר עצמו כקרבן על חבירו:
+<b>אין נשאלים עליהם.</b> אין צריכין שאלת חכם, שאינן חלים:
+<b>ואם נשאלו.</b> ואם עם הארץ הוא זה שנדר כהאי גוונא ובא לישאל על נדרו, אין פותחין לו פתח לחרטה ואין מתירין לו. ואם עבר על נדרו זה מנדין אותו:
+<b>פותחין לו פתח ממקום אחר.</b> מראים לו שהדבר קיים ופותחין לו פתח מטעם אחר ומתירין לו נדרו. אבל לא עונשין ולא מחמירין. וכן הלכה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ארבעה נדרים.</b> כולהו מפרש להו ואזיל:
+<b>קונם שאיני פוחת לך מן הסלע.</b> קונם ככר זה עלי אם אני פוחת לך מן הסלע. והסלע הוא ד׳ דינרים:
+<b>על השקל.</b> הוא חצי סלע:
+<b>שניהם רוצים בשלשה דינרים.</b> ולא היה בלבם לשם נדר, אלא המוכר נדר לזרז הלוקח שיוסיף דמים, וכן הלוקח כדי שיפחות המוכר בדמי המקח, הלכך לא הוי נדר. ואע״ג דדברים שבלב אינם דברים, היכא דמוכחא מלתא כי הכא שכן דרך כל מוכרין ולוקחין לעשות כן, אזלינן בתר דברים שבלב:
+<b>ר״א בן יעקב אומר אף הרוצה להדיר את חבירו כו׳</b> מפרש בגמרא דחסורי מחסרא והכי קתני, הרוצה שיאכל חבירו אצלו ומסרב בו ומדירו, נדרי זרוזין הוא. והרוצה שלא יתקיימו נדריו כל השנה יעמוד בראש השנה, ויאמר כל נדר שאני עתיד לידור יהא בטל. ויעמוד בראש השנה לאו דוקא אלא ה״ה בכל עת שירצה ולכל זמן שיקבע:
+<b>ובלבד שיהיה זכור.</b> מן התנאי בשעת הנדר ודעתו על התנאי שיהיה קיים, אז הנדר בטל. אבל אם לא נזכר מן התנאי בשעת הנדר ולא בתוך כדי דבור משעה שנדר, הנדר קיים. ואין צ״ל אם נזכר מן התנאי בשעת הנדר ודעתו שיהיה התנאי בטל והנדר קיים, דפשיטא שהנדר קיים. ומשפטי השבועות והנדרים שוין לדין זה. והלכה כרבי אליעזר בן יעקב:
+
+Mishnah 2
+
+<b>נדרי הבאי.</b> גוזמא ושפת יתר, והוא בעצמו יודע שלא היה כך:
+<b>קונם אם לא ראיתי.</b> קונם עלי ככר זה אם לא ראיתי וכו׳:
+<b>נדרי שגגות.</b> אמר קונם עלי ככר זה:
+<b>אם אכלתי אם שתיתי ונזכר שאכל ושתה.</b> ובשעת הנדר היה סבור שלא אכל ולא שתה לא הוי נדר:
+<b>קונם שאיני אוכל לך ואיני שותה, ושכח ואכל ושתה.</b> דבשעה שהנדר חל שהוא בשעת האכילה והשתיה שכח את הנדר, מותר, דילפינן משבועה דכתיב (ויקרא ה׳:ד׳) האדם בשבועה, דבעינן שיהיה אדם בשעה שהשבועה חלה עליו, כלומר שיהיה זכור מן השבועה, והוא הדין בנדר:
+<b>קונם אשתי נהנית לי שגנבה את כיסי.</b> היינו נדרי שגגות, דכיון שנודע שלא גנבה לו נמצא שלא היה נדר:
+<b>אלו ואלו מותרין.</b> דנדר שהותר מקצתו הותר כולו דאינו רוצה שיחול נדרו אלא כעין שנדר אותו, וכיון שמקצתו היה שוגג נתבטל כולו:
+
+Mishnah 3
+
+<b>נדרי אונסין.</b> דמעיקרא לא היה בדעתו שיחול הנדר אם יעכבנו אונס, ובכהאי גוונא שהדברים מוכיחים, דברים שבלב הוו דברים:
+
+Mishnah 4
+
+<b>להרגין.</b> לסטים שהורגין האדם ונוטלין את ממונו:
+<b>ולחרמין.</b> גזלנים שאינם הורגים. ולא זו אף זו קתני:
+<b>ולמוכסין.</b> במוכס העומד מאליו. אבל מוכס שהעמידו המלך, בין מלך ישראל בין מלך נכרי ולוקח דבר קצוב בחוק המלכות, דינא דמלכותא דינא ואסור לברוח מן המכס וכל שכן שאסור לידור ולישבע לו לשקר:
+<b>שהן של תרומה.</b> אע״פ שהורגין וגוזלין, אין אוכלין דבר האסור. אי נמי, תרומה לא חשיבא להו מתוך שאינה נאכלת אלא לכהנים טהורים נמכרת בזול הרבה:
+<b>לא יפתח לו בנדר.</b> אם לא שאל ממנו האנס שידור לא יתחיל הוא בנדר:
+<b>במה שהוא מדירו.</b> אם שאל ממנו האנס לידור לא ידור לו אלא במה ששאל בלבד, ולא ידור לו בדבר אחר. וכל הני ארבעה נדרים דתנא במתניתין, דין הנדרים והשבועות שוים, ומה שמותר בנדר מותר בשבועה ואין צריכים התרה, חוץ מנדרי זירוזין בלבד שצריכים התרה מדברי סופרים, לפיכך השבועה אסורה בהם:
+
+Mishnah 5
+
+<b>הרי נטיעות האלו קרבן אם אינן נקצצות.</b> ראה רוח סערה באה וירא שמא יקצצו נטיעותיו ואמר הרי אלו קרבן אם אינן נקצצות. או שראה דליקה נפלה בעיר וירא על טליתו שמא תשרף ואומר הרי זו קרבן אם לא תשרף:
+<b>יש להם פדיון.</b> כשאר הקדשות, ויפדו ויקנה בדמיהן קרבן. דכיון דלא אמר הרי הן עלי כקרבן, לאו למיסרינהו עליה כקרבן איכוין אלא שיהיו לקנות בדמיהן קרבן:
+<b>אין להם פדיון.</b> אלא המעות נתפסין בקדושה והנטיעות חוזרות להיות קדושות, דכיון דאמר עד שיקצצו, הכי קאמר, לכשאפדם יחזרו ויקדשו עד שיקצצו:
+
+Mishnah 6
+
+<b>מותר ביושבי יבשה.</b> שאין דרכם לרדת בים:
+<b>בכלל יושבי יבשה.</b> שסופם לרדת ולישב ביבשה:
+<b>לא כאלו ההולכים מעכו ליפו.</b> אית דמפרשי לה הכי, הא דתנן ברישא דמתניתין הנודר מיורדי הים מותר ביושבי יבשה דמשמע הא ביורדי הים אסור, לא כאלו שהולכים מעכו ליפו, שהנודר מיורדי הים אינו אסור בהם, דמשום דרך מועט כזה לא מקרו יורדי הים. ואית דמפרשי, לא כאלו ההולכים מעכו ליפו בלבד דבכלל יורדי הים הם ליאסר, וגם יושבי יבשה מקרו, אלא אף במי שדרכו לפרש, לפי שסופו לירד ליבשה:
+
+Mishnah 7
+
+<b>מי שהחמה רואה אותו.</b> מדלא קאמר מן הרואים:
+
+Mishnah 8
+
+<b>אסור בקרחים ובבעלי השיבות.</b> מדלא קאמר בבעלי השער:
+<b>שאין נקראים שחורי הראש אלא אנשים.</b> לפי שהאנשים פעמים מכסים ראשם ופעמים מגלים ומשחרות ראשם ניכר שהם אנשים, אבל נשים לעולם הולכות וראשם מכוסה. והקטנים בין זכרים בין נקבות הולכין בגילוי הראש ואינם ניכרים בין זכר לנקבה, ומשום הכי לא אקרו שחורי הראש אלא האנשים הגדולים:
+
+Mishnah 9
+
+<b>מן הילודים.</b> משמע שנולדו כבר:
+<b>מן הנולדים.</b> משמע העתידין להוולד:
+<b>מן הנולדים רבי מאיר מתיר אף בילודים.</b> בגמרא מפרש דחסורי מחסרא והכי קתני, מן הנולדים אסור בילודים, ר״מ אומר אף הנודר מן הנולדים מותר בילודים, כי היכי דהנודר מן הילודים מותר בנולדים:
+<b>אלא ממי שדרכו להוליד.</b> כגון אדם ובהמה, לאפוקי עופות ודגים שאין מולידים אלא מטילים ביצים:
+
+Mishnah 10
+
+<b>מאוכלי שום.</b> אחד מעשר תקנות שתיקן עזרא שיהיו אוכלים שום לילי שבת, מפני שמרבים הזרע וליל שבת הוא זמן עונה של תלמידי חכמים:
+<b>ומותר בכותים.</b> שאינן עולים לרגל. ואע״ג דמדאורייתא הוא, מפני שהם שונאים ירושלים ובחרו להם הר גריזים:
+
+Mishnah 11
+
+<b>מותר בישראל.</b> שיצאו מכלל בני נח:
+<b>ואסור בעובדי כוכבים.</b> ואפילו באותם שהם מזרע אברהם:
+<b>אסור בישראל.</b> וגרים נמי בכלל זרע אברהם נינהו, דכתיב (בראשית י״ז:ה׳) כי אב המון גוים נתתיך:
+<b>ומותר בעובדי כוכבים.</b> ואפילו באותם שהם מזרע אברהם, דלא אקרו זרע אברהם אלא בני יעקב בלבד, דכתיב (שם כ״א) כי ביצחק יקרא לך זרע, ביצחק ולא כל יצחק:
+<b>שאיני נהנה לישראל.</b> משל ישראל:
+<b>שאין ישראל נהנים לי.</b> משלי:
+<b>ומוכר ביותר אם שומעין לו גרסינן.</b> כלומר ימכור הדבר ביותר מכדי שויו אם ירצה חבירו לשמוע לו, ולקנות ממנו החפץ ביותר ממה ששוה:
+<b>לערלים.</b> דעתו על מי שאינו מאמין בברית מילה:
+<b>למולים.</b> המאמינים בברית מילה:
+<b>מותר בערלי ישראל.</b> כגון מי שמתו אחיו מחמת מילה:
+<b>ואסור במולי אומות.</b> כגון ערבי מהול וגבעוני מהול:
+<b>שלש עשרה בריתות.</b> נאמרו בפרשת מילה שנאמרה לאברהם:
+<b>שהיא דוחה את השבת.</b> דכתיב (ויקרא י״ב:ג׳) וביום השמיני ימול בשר ערלתו, ואפילו בשבת:
+<b>שהיא דוחה את הנגעים.</b> דדרשינן ימול, ואפילו במקום בהרת, ואין כאן משום קוצץ בהרתו שהוא בלאו דהשמר בנגע הצרעת (דברים כ״ד:):
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>אין בין המודר.</b> אלא דריסת הרגל. לעבור דרך ארצו, או להשאיל כלים שאין עושין בהם אוכל נפש, שמותרין במודר הימנו מאכל, ואסורין במודר הימנו הנאה:
+<b>נפה וכברה רחים ותנור.</b> שמתקנים בהם אוכל נפש. וכל שכן קדרה ושפוד שהאוכל עומד בתוכו. ומודר מאכל דתנן במתניתין, הוא שיאמר לו הנאת מאכלך עלי קונם:
+<b>מקום שמשכירין כיוצא בהם.</b> דכיון דדרך להשכיר כיוצא בזה והוא מוחל לו השכירות, באותם הדמים יכול לקנות אוכל נפש והוא הדירו מהנאה המביאה לידי מאכל:
+
+Mishnah 2
+
+<b>שוקל לו שקלו.</b> מחצית השקל שחייב כל אחד מישראל בכל שנה לצורך קרבנות צבור. והמדיר יכול לשקול בשבילו, דמצוה בעלמא קעביד:
+<b>ופורע לו חובו.</b> אית דמוקמי לה דוקא בחוב שהתנה לוה עם המלוה שלא יפרענו אלא לכשירצה ולא יוכל המלוה ללחצו, והשתא לא אהני ליה מידי במה שפורע חובו. ואית דמוקמי לה בכל חוב שבעולם, שאינו אלא מונע את בעל חובו שלא יתבענו, ומניעת תביעה אינה בכלל הנאה:
+<b>ומחזיר לו אבדתו.</b> בין שהיו נכסי מחזיר אסורים על בעל אבדה בין שהיו נכסי בעל אבדה אסורים על המחזיר משום דמצוה קעביד:
+<b>ובמקום שנוטלין עליה שכר תפול הנאה להקדש.</b> כששניהם מודרים הנאה זה מזה, אם הוא נוטל שכר נמצא נהנה, ואם אינו נוטל שכר נמצא מהנה, לפיכך תפול הנאה להקדש. ולא אמרינן יוליך הנאה לים המלח, לפי שאסר עליו הנאתו כהקדש, הלכך כל הנאה הבאה לידו ממנו הקדש היא:
+
+Mishnah 3
+
+<b>ותורם תרומתו ומעשרותיו לדעתו.</b> כגון שאמר כל הרוצה לתרום יבא ויתרום. אבל לא יאמר לו לתרום, שהרי עושהו שליח והנאה היא לו שעושה שליחותו:
+<b>ומקריב לו קיני זבין וזבות.</b> כהן שהדיר את ישראל הנאה ממנו, יכול להקריב קרבנותיו שמביא על זב וזבה ויולדת:
+<b>ומלמדו מדרש.</b> ספרא וספרי, שהוא מדרש הפסוקים:
+<b>הלכות.</b> הלכה למשה מסיני:
+<b>אגדות.</b> דברי חכמים שהסמיכום על הפסוקים. וטעמא דשרי ללמדו כל הני, שאין אדם רשאי ליקח שכר כדי ללמד את חבירו את כל אלה, ואין כאן הנאה, דמצוה קעביד:
+<b>אבל לא ילמדנו מקרא.</b> שמותר ליטול שכר על למוד המקרא, שאינו נוטל אלא שכר פיסוק טעמים לנגן המקראות כהלכתן, ולאו דאורייתא הוא ושרי ליטול שכר עליו, ואם אינו נוטל נמצא מהנהו, ואם נוטל נמצא נהנה. ודוקא במקום שנהגו ליטול שכר על המקרא, אבל במקום שאין נוטלין שכר על המקרא אף המקרא שרי ללמדו:
+<b>אבל מלמד הוא את בניו.</b> ואע״ג דמצוה על האב ללמד את בנו וזה מוציאו מידי חובתו, לא מקריא הנאה, דמצות לאו ליהנות נתנו. וגם אפשר שהיה מוצא אחר שהיה מלמדו חנם:
+<b>ולא יזון את בהמתו.</b> דניחא ליה בפיטומה וקא מהני ליה:
+<b>טמאה נפשה וגופה לשמים.</b> דלמלאכה קיימא ואינו חושש על פיטומה:
+<b>שאם ירצה מוכרה לעכו״ם.</b> לאכילה ונוטל דמים יתירים בשביל פיטומה:
+
+Mishnah 4
+
+<b>עומד אבל לא יושב.</b> מתניתין איירי כשנכסי המבקר אסורים על החולה, ובמקום שנוטלין שכר על הישיבה עם החולה, שאם יושב עמו ואינו נוטל שכרו הנהוג הרי מהנהו. אבל עמידה, זמן מועט הוא ואין רגילין ליטול עליה שכר:
+<b>רפואת הנפש.</b> רפואת גופו:
+<b>רפואת ממון.</b> רפואת בהמתו. לפי שחייב אדם לרפאות את חבירו כשחלה, שנאמר (דברים כ״ב) והשבותו לו, לרבות אבדת גופו, ומצוה קעביד, לפיכך אע״פ שהדירו הנאה ממנו מרפאו בידיו כשחלה בגופו. ואם חלתה בהמתו אינו יכול לרפאה בידים מפני שמהנהו, אבל אומר לו סם פלוני יפה לה, סם פלוני רע לה:
+<b>אבל לא בקטנה.</b> מפני שמהנהו כשמגביה עליו את המים:
+<b>אבל לא בימות הגשמים.</b> מפני שמחממו. והלכה כר׳ יהודה:
+<b>אבל לא מן התמחוי.</b> לא יאכל עמו בכלי אחד, שמא יניח מלאכול מנה יפה שבו כדי שיאכל זה המודר הנאה ממנו, או שמא יקרב לפניו חתיכה שיאכל ונמצא מהנהו:
+<b>אבל אוכל הוא [עמו] מן התמחוי החוזר.</b> לבעל הבית. ראובן אוכל בקערה שיודע שכשיחזירנה לבעל הבית יחזור בעל הבית וישלחנה לשמעון שמודר הנאה ממנו, ולא חיישינן שמא ישייר בקערה כדי שיאכל ממנה שמעון ונמצא מהנהו:
+<b>האבוס שלפני הפועלים.</b> כלי גדול שממלאים אותו ואוכלים בו כל הפועלים ביחד:
+<b>לא יעשה עמו באומן.</b> לא יקצור עמו באותה שורה שהוא קוצר. שגורם לו שממהר לעשות מלאכתו כשמוצא המקום פנוי ונמצא מהנהו. ואין הלכה כר״מ:
+
+Mishnah 5
+
+<b>מן הנוטות.</b> פירות תלויין הנוטין חוץ מן הפרדס:
+<b>ובשביעית לא ירד לתוך שדהו.</b> אע״ג דפירות שביעית רחמנא אפקרינהו, גוף הקרקע לא אפקר רחמנא, וחיישינן שמא בשעה שאינו אוכל מן הפירות ישהה בשדה ויתעכב שם ויהנה מגוף הקרקע שאינו הפקר:
+
+Mishnah 6
+
+<b>המודר הנאה מחבירו לא ישאילנו.</b> גזירה שמא ישאל ממנו, והוא אסר הנאת אותו פלוני עליו. וכן לא ילונו, גזירה שמא ילוה ממנו:
+<b>ולא ימכור לו.</b> בפחות משויו, גזירה שמא יקח ממנו נמי בפחות משויו ונמצא נהנה:
+<b>אם היה דרכו לחרוש הוא אסור.</b> דלא איכוין אלא שלא יחרוש הוא עצמו כמו שהיה רגיל, אבל אחרים יחרשו:
+<b>ואם אין דרכו לחרוש.</b> דעתו היה שלא יחרשו בה לא הוא ולא אחרים:
+
+Mishnah 7
+
+<b>ואין לו מה יאכל.</b> אורחא דמלתא נקט, וה״ה אפילו יש לו מה יאכל:
+<b>ובא זה ונוטל מזה.</b> אם ירצה ליתן לו, ואינו עובר על נדרו. אבל אינו יכול לכופו לשלם לו, דהא לא אמר לו תן לו ואני אפרע. ואם אמר לו כן, אסור, דהא שליח שוייה:
+
+Mishnah 8
+
+<b>ור״י אוסר.</b> דכיון שאין שם אחר שיכול לזכות אלא הוא, הוי כמתנה. ואין הלכה כר׳ יוסי. ודוקא באין לו מה יאכל הוא דשרו רבנן, אבל באינש אחרינא לא:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>השותפין.</b> שיש לכל אחד מהם בית בחצר, והחצר שלפני הבתים שניהם שותפין בה. ובזמן שיש בחצר דין חלוקה והוא שיהיה לכל בית ובית ארבע אמות בחצר לפני הבית וישאר עוד מן החצר ארבע אמות לזה, וארבע אמות לזה בהא מודו כולי עלמא דשניהם אסורים ליכנס בחצר עד שיחלוקו, הואיל ויש בה דין חלוקה. ולא אפליגו ר׳ אליעזר ורבנן אלא בחצר שאין בה דין חלוקה, רבנן אמרי כל אחד מהם בשל חברו הוא נכנס, ורבי אליעזר בן יעקב סבר יש ברירה והאי בדידיה קאזיל והאי בדידיה קאזיל:
+<b>ושניהם אסורים להעמיד שם רחים וכו׳</b> ומודה ר׳ אליעזר בן יעקב בכל הני דשותפים מעכבים זה על זה, דלא שייך להתיר מטעם ברירה. דכיון דבידו לעכב עליו ואינו מעכב נמצא מהנהו:
+<b>וכופין את הנודר למכור את חלקו.</b> דחיישינן מאחר שרואה את חברו נכנס ישכח ויכנס גם הוא. אבל כששניהם אסורים לא חיישינן. ודוקא כשנדר מעצמו שלא יהנה בשל חברו הוא דכופין אותו למכור חלקו, אבל אם חברו הדירו שלא יהנה ממנו, אנוס הוא ואין כופין אותו למכור דמאי אית ליה למעבד, ואם אמרת כן כל שותף ידיר את חברו שלא יהנה ממנו כדי שיכופו אותו למכור לו חלקו:
+
+Mishnah 2
+
+<b>היה אחד מן השוק וכו׳</b> להודיעך כחו דרבי אליעזר בן יעקב נקט לה, דאפילו אחד מן השוק שאין לו חלק בחצר שרי ליה רבי אליעזר בן יעקב ליכנס מטעם ברירה. והלכה כרבי אליעזר בן יעקב:
+
+Mishnah 3
+
+<b>המודר הנאה מחבירו ויש לו מרחץ ובית הבד וכו׳</b> ראובן שנאסר עליו ליהנות בנכסי שמעון ויש לשמעון בעיר מרחץ ובית הבד שהשכירן לאחרים ובא ראובן להשתמש בהן, רואים אם נשאר לשמעון מקום בזה המרחץ ובית הבד שלא השכירו, כגון בור בבית המרחץ וכיוצא בזה, אסור לראובן להשתמש בהם. ואם לאו, מותר:
+<b>ומת או שמכרם לאחר מותר.</b> דכיון שאמר ביתך שדך, לא נתכוון אלא בזמן שהם שלו. אבל אם אמר בית זה או שדה זו, אסרם עליו לעולם:
+
+Mishnah 4
+
+<b>הריני עליך חרם.</b> הנאתי תהיה אסורה עליך בחרם שלא תוכל ליהנות ממני:
+<b>המודר אסור.</b> אע״פ שלא ענה אמן. שאדם יכול לאסור על חבירו שלא יהנה ממנו:
+<b>הרי את עלי חרם.</b> שאסר על עצמו כל הנאה שתבוא לו מחברו, הנודר אסור:
+<b>בדבר של עולי בבל.</b> כגון בור של עולי רגלים שהיו עולים מבבל לארץ ישראל לרגל, והיה אותו הבור באמצע הדרך וידן של כל ישראל שוה בו, והוי כהפקר, ולא כדבר שהוא של שותפים:
+
+Mishnah 5
+
+<b>הרחבה.</b> השווקין שבעיר:
+<b>והתיבה.</b> שמניחין בה ספרים:
+<b>והספרים.</b> שקונים בני העיר ללמוד בהם:
+<b>והכותב חלקו לנשיא.</b> מפרש בגמרא דהכי קתני, ומה תקנתן, יכתבו חלקן לנשיא, כלומר אלו שנדרו הנאה זה מזה ואסורים להשתמש ברחובה של עיר ובתיבה ובספרים, יכתוב כל אחד מהם חלקו שיש לו ברחבה ובתיבה ובספרים לנשיא, ואחר כך יוכל כל אחד מהם להשתמש בהם, שבממון של נשיא הם משתמשים ואין אחד מהם נהנה משל חבירו:
+<b>רבי יהודה אומר.</b> אם ירצו יכתבו חלקם להדיוט, אלא שאם כתבו לנשיא אין צריך לזכות לו ע״י אחר, דמשום חשיבותו של נשיא קונה אף על פי שלא זיכה לו על ידי אחר, ובהדיוט לא קנה עד שיזכה לו על ידי אחר:
+<b>אנשי גליל אין צריכין לזכות.</b> אנשי גליל קנטרנים היו ובכעסן היו נודרים הנאה זה מזה, עמדו אבותיהן וכתבו חלקיהן לנשיא, שאם בניהם אחריהם ידרו הנאה זה מזה לא יהיו אסורים ברחבה של עיר או בתיבה או בספרים, דממון נשיא הם:
+
+Mishnah 6
+
+<b>מעשה בבית חורון וכו׳</b> בגמרא מפרש דמתניתין חסורי מחסרא והכי קתני, ואם הוכיח סופו על תחלתו אסור, ומעשה נמי בבית חורון באחד שהוכיח סופו על תחלתו וכו׳:
+<b>ואינן לפניך אלא כדי שיבא אבא ויאכל.</b> אלמא לא נתנם אלא כדי שיבא אביו ויאכל, ואסור. אבל אם אמר הרי הן לפניך ואם רצונך יבא אבא ויאכל, מותר. ואם סעודתו מוכחת עליו שהרבה בסעודה יותר ממה שהיה צריך וניכרין הדברים שבשביל אביו עשה כדי שיבא ויאכל, אסור:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>הנודר מן המבושל.</b> שאמר קונם מבושל עלי:
+<b>מותר בצלי ובשלוק.</b> כל שנתבשל יותר מבישולו הראוי נקרא שלוק:
+<b>מעשה קדירה רך.</b> שנאכל עם הפת:
+<b>עבה.</b> שנאכל בלא פת:
+<b>ביצת טרמיטא.</b> מבושלת במים חמים ומשמרים אותה שלא תקפה:
+<b>ובדלעת הרמוצה.</b> דלעת שטומנים אותה ברמץ, הוא אפר חם, ומתמתק בכך:
+
+Mishnah 2
+
+<b>ממעשה רתחתה.</b> אוכל עשוי מקמח שהורתח בקדרה. וכללא דמלתא, בנדרים הלך אחר לשון בני אדם לפי הזמן והמקום, ואי איכא דוכתא דקרו לצלי מבושל ולמבושל צלי, הנודר מן המבושל אסור בצלי, וכן כל כיוצא בזה. ואי רובא קרי ליה הכי ומיעוטא קרי ליה הכי, לא אמרינן זיל בתר רובא אלא הוי ספק נדרים, וכל ספק נדרים להחמיר:
+
+Mishnah 3
+
+<b>אינו אסור אלא מן הכבוש של ירק.</b> דסתם כבוש של ירק הוא:
+<b>כבוש שאיני טועם.</b> משמע כל מיני כבוש. וכן שלוק, צלוי, מליח, בלא ה״א, משמע כל מינים של שלוק, ושל צלוי ושל מליח:
+
+Mishnah 4
+
+<b>דג דגים שאיני טועם.</b> לא דג ולא דגים והכל במשמע:
+<b>טפלין.</b> מבלי מלח:
+<b>בטרית טרופה.</b> דג שחותכים אותו חתיכות חתיכות ומוכרים אותו ויש לו שם בפני עצמו ואינו בכלל דג ודגים:
+<b>ציר.</b> מים היוצאים מן הדגים המלוחים:
+<b>ומורייס.</b> שומן היוצא מדגים מלוחים:
+<b>צחנה.</b> תערובת מיני דגים טרופים נקראים צחנה. ודוגמתו במסכת ע״ז [דף מ׳.] ההיא ארבא דצחנתא:
+<b>ומותר בציר ובמורייס.</b> הואיל ואין עיקר ממשות הדג מובלע בהם:
+<b>הנודר מטרית טרופה אסור בציר ובמורייס.</b> דכיון דהזכיר טרופה, מכל דבר שמעורב בו מין דג משמע:
+
+Mishnah 5
+
+<b>קום.</b> הוא נסיובי דחלבא, מים היוצאים מן הגבינה:
+<b>אבא שאול אומר כו׳ בין מלוחה בין טפילה.</b> דלא תימא הגבינה המיוחדת שבגבינה משמע ואין דרך לאכלה בלא מלח. והלכה כאבא שאול:
+
+Mishnah 6
+
+<b>מותר ברוטב ובקיפה.</b> רוטב הנקפה בשולי הקדרה נקרא קיפה:
+<b>רבי יהודה אוסר.</b> הואיל ויש בו טעם בשר. ואין הלכה כרבי יהודה:
+<b>אימתי בזמן שאמר בשר זה עלי.</b> דכיון שאמר בשר זה, שוייה עליה חתיכה דאיסורא ואסור בטעמו. אבל אם אמר קונם בשר עלי, לא אסר עצמו אלא בדבר הנקרא בשר:
+
+Mishnah 7
+
+<b>מותר בתבשיל שיש בו טעם יין.</b> כרבנן דרבי יהודה:
+
+Mishnah 8
+
+<b>סתוניות.</b> ענבים רעים הנשארים בגפנים בימות הסתיו, ואינם ראוים ליין ועושים מהם חומץ:
+<b>כל ששם תולדתו קרויה עליו.</b> ואע״פ שנשתנה נקרא על שם עיקרו. כמו, דבש תמרים, חומץ סתוניות:
+<b>וחכמים מתירין.</b> איכא בין ת״ק לחכמים, דת״ק סבר הנודר בסתוניות מותר בחומץ היוצא מהן ואסור בסתוניות, וחכמים מתירין בסתוניות עצמן, דכיון דסתוניות לאו בני אכילה נינהו, כי נדר מסתוניות דעתו על החומץ היוצא מהן לא על הסתוניות עצמן. והלכה כחכמים. פירוש אחר, וחכמים מתירין חומץ הסתוניות כמו דבש תמרים, דסבירא להו לחכמים דבין בדברים הראויים לאכילה בין שאינן ראויין לאכילה האוסר דבר אחד על עצמו מותר ביוצא ממנו:
+
+Mishnah 9
+
+<b>קפלוטות.</b> מין ממיני הכרתים הגדלים בא״י:
+<b>שהוא שם לווי.</b> הבא לומר ירקות שדה צריך לחבר שם לירק ולומר ירקות שדה. וכן כולם. אבל בשביעית לפי שאין ירקות גינה מצויין שאין גדלין בלא עבודה ואוכלים ירקות שדה, לפיכך ירקות סתם בשביעית הוו ירקות שדה. משא״כ בשאר שני השבוע:
+
+Mishnah 10
+
+<b>אספרגוס.</b> מין כרוב הוא, אלא שאין כרוב נקרא בשם אספרגוס. פירוש אחר, אספרגוס, המים ששלקו בהם הכרוב:
+<b>מן הגריסין אסור במקפה.</b> שאע״פ שהם נתונים לתוך המקפה עדיין שם גריסין עליהם:
+<b>ורבי יוסי מתיר.</b> דקסבר מקפה של גריסין מקרו, גריסין גרידא לא מקרו:
+<b>מקפה.</b> תבשיל עב של קטנית או של ציקי קדרה:
+<b>הנודר מן המקפה אסור בשום.</b> רגילים היו לתת שום בכל מקפה כדי שיתן טעם, והשום הוא המקפה:
+<b>אסור באשישין.</b> פסולת של עדשים. ואין הלכה כר׳ יוסי בתלתא בבי דמתניתין:
+<b>חטה חטים שאיני טועם.</b> חטה משמע פת אפויה, חטים משמע לכוס:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>הנודר מן הירק.</b> לא מצאתי אלא דלועין. ואם מין ירק הוא אמאי לא זבין ליה:
+<b>כן הדבר.</b> ומשם אני מביא ראיה. שמא אומר לא מצאתי אלא קטנית. ומדקא אתי להמלך על הדלועין אלמא מין ירק הוא. והלכה כחכמים:
+
+Mishnah 2
+
+<b>אסור בפול המצרי יבש.</b> דדגן כל מידי דמדגן משמע, כל דבר שעושין ממנו כרי, והא נמי מדגן הוא:
+<b>הנודר מן הדגן אסור בכל.</b> מיני קטניות שעושין מהן כרי. ואין הלכה כרבי מאיר:
+
+Mishnah 3
+
+<b>בשק ביריעה ובחמילה.</b> מיני בגדים גסים ועבים ביותר ואין בני אדם רגילים להתכסות בהם:
+<b>מותר בגיזי צמר.</b> שלא נתכוין אלא לבגד צמר:
+<b>הכל לפי הנודר.</b> לפי שעת הנדר. כיון שניכר שמחמת כובד משאו נדר. מותר להתכסות. והלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>הנודר מן הבית.</b> שלא יכנס לבית. מותר ליכנס לעליה, דלאו בכלל בית הוא:
+
+Mishnah 5
+
+<b>דרגש.</b> מטה קטנה שנותנין אותה לפני מטה גדולה וממנה עולין למטה הגדולה:
+<b>לתחומה של עיר.</b> אלפים אמה לכל רוח סביבותיה:
+<b>עיבורה של עיר.</b> הבתים היוצאים ממנה בתוך שבעים אמה ושיריים. כאשה מעוברת שכריסה בולט לחוץ:
+<b>האגף.</b> [מקום] נעילת הדלת. ודוגמתו, יגיפו הדלתות בספר (עזרא) [נחמיה ז׳ ג׳] ואין הלכה כר״מ בכולה מתניתין:
+
+Mishnah 6
+
+<b>אסור בחילופיהן ובגידוליהן.</b> אם החליפן לכתחלה אסור המחליף בדמיהן, דרבנן גזרו על דמי איסורי הנאה. וגידולי קונם אסורים כגידולי הקדש:
+<b>שאיני אוכל שאיני טועם.</b> לא אסר עליו אלא אכילה וטעימה מהם בלבד:
+<b>אבל בדבר שאין זרעו כלה.</b> כגון בצלים, וכיוצא בהן. אפילו גידולי גידולים הוי כמו גוף האיסור, כיון שאין הזרע כלה:
+
+Mishnah 7
+
+<b>קונם מעשה ידיך עלי.</b> אסר כל מה שהיא עושה ומכינה לו. ואם נטעה אילן, גידוליו אסורין:
+
+Mishnah 8
+
+<b>שאת עושה איני אוכל עד הפסח.</b> הכי משמע שאת עושה עכשיו איני אוכל עד הפסח, אבל לאחר הפסח אני אוכל. אבל כל מה שאת עושה עד הפסח איני אוכל, משמע, כל מה שאת עושה מהיום עד שיבא הפסח איני אוכל אותו לעולם אפילו לאחר הפסח:
+
+Mishnah 9
+
+<b>שאת נהנית לי עד הפסח אם הולכת את לבית אביך עד החג.</b> מי שהיה עומד אחר החג ואסר הנאתו עליה עד הפסח אם תלך לבית אביה עד החג:
+<b>לאחר הפסח בלא יחל דברו.</b> כלומר, אם הלכה לאחר הפסח, עוברת בבל יחל למפרע על מה שנהנית ממנו קודם הפסח:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>קונם יין.</b> עד שתחשך. שכן דרך לשון בני אדם, כשאומרים היום רוצים לומר עד השלמת היום:
+<b>שבת זו.</b> היה עומד באמצע השבוע ואמר שבת זו אסור בכל השבוע:
+<b>והשבת לשעבר.</b> ואסור נמי ביום השבת, כי הוא בכלל השבוע שעבר:
+<b>חודש זה אסור בכל החודש.</b> אם עומד באמצע החודש ואמר חודש זה, אסור עד תשלום החודש, ויום ר״ח להבא, ומותר ביום ר״ח כי הוא נמנה עם החודש הבא, ואפילו היה ר״ח ביום שלשים לחודש שעבר. וכן שנה זו, אם עמד באמצע השנה ואמר שנה זו, אסור עד תשלום השנה, ומותר בר״ה שהוא נמנה עם השנה העתידה לבא:
+<b>שבוע זה.</b> היה עומד באמצע השמיטה ואמר שבוע זה, אסור עד תשלום השמיטה, והשביעית בכלל שמיטה שעברה:
+<b>אם אמר יום אחד, שבת אחת, חודש אחד, שנה אחת, שבוע אחד, אסור מיום ליום.</b> אם עומד באמצע היום ואומר יום אחד, אסור עד למחר כעת הזאת. וכן אם עומד בשמונה לחודש ואמר חודש עלי, אסור עד ח׳ לחודש הבא. וכן בשנה. וכן בשמיטה. וכן אם אמר קונם עלי יין יום סתם, או שבת, או חודש, או שנה סתם, אע״פ שלא אמר יום אחד, שבת אחת, חודש אחד, דינו מעת לעת. והאומר קונם עלי יין היום, אע״פ שהוא מותר כשתחשך, צריך שאלה לחכם, גזירה כשאמר היום שמא יבא להתיר כשיאמר יום סתם, דמיחלף ליה בין יום להיום, או בין שבת זו לשבת סתם. וכן כולם:
+
+Mishnah 2
+
+<b>עד הפסח אסור עד שיגיע.</b> דבלשון בני אדם, עד ולא עד בכלל:
+<b>עד שיהא, אסור עד שיצא.</b> דמשמע כל זמן שהוא הווה:
+<b>עד לפני הפסח ר״מ אומר אסור עד שיגיע.</b> דלא מעייל אינש נפשיה אספיקא, ודבר המבורר לקרות פני הפסח קאמר, והיינו עד שיגיע. ורבי יוסי סבר, מעייל אינש נפשיה לאסור בכל מה שיוכל להסתפק. והלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>עד הקציר.</b> של חטים ושעורים:
+<b>עד הבציר.</b> של ענבים:
+<b>עד המסיק.</b> של זיתים:
+<b>אינו אסור אלא עד שיגיע.</b> הואיל ואין לקציר ובציר זמן קבוע, כדמפרש ואזיל, לא שנא אמר עד שיהא לא שנא אמר עד שיגיע, אינו אסור אלא עד שיגיע, שכל דבר שאין זמנו קצוב אין בדעת הנודר להכניס עצמו באיסור זמן שאין ידוע לו, ולפיכך אמרינן דודאי עד שיגיע קאמר:
+
+Mishnah 4
+
+<b>עד הקיץ עד שיהא הקיץ.</b> בין אמר עד הקיץ בין אמר עד שיהא הקיץ אינו אסור אלא עד שיתחילו העם להכניס בכלכלות, כלומר שקוצצים תאנים הרבה ומכניסים אותם בסלים:
+<b>עד שיקפלו המקצועות.</b> המחצלאות שמיבשים עליהם התאנים, לאחר שנתיבשו מקפלין אותן מחצלאות ומניחין אותן לשנה הבאה:
+<b>הכל לפי מקום נדרו.</b> אם רוב תבואות המקום חטין, עד קציר חטים. ואם שעורים, עד קציר שעורים. וכן אם היה בהר בשעת הנדר, עד שיגיע זמן הקציר והבציר בהר. ואם בבקעה, עד שיגיע זמן הקציר והבציר של בקעה:
+
+Mishnah 5
+
+<b>עד הגשמים עד שיהיו גשמים.</b> באיזה לשון משתי לשונות הללו שהוציא מפיו, מותר כיון שהתחילו הגשמים לירד ברביעה שניה, שהיא בשנה המאוחרת בר״ח כסליו. הלכך הנודר עד הגשמים אסור עד ראש חדש כסליו, אלא אם כן ירדו גשמים בתחלת זמנן שהוא בשנה המבכרת בי״ז במרחשון, ובשנה הבינונית בכ״ג בו. וכן הלכה. ולא כרשב״ג שאומר עד שיגיע זמנה של רביעה:
+<b>רבי יהודה אומר עד שיעבור הפסח.</b> והלכה כרבי יהודה:
+
+Mishnah 6
+
+<b>לילי הצום.</b> ליל צום כפור, שמצוה להרבות בסעודה בערב צום כפור:
+<b>קונם שום שאיני טועם וכו׳</b> שעזרא תיקן שיהו אוכלים שום בלילי שבת מפני שמרבה הזרע. ואין הלכה לא כרבי יהודה ולא כרבי יוסי בנו, אלא כדאמרינן לעיל במתניתין כל שזמנו קבוע אמר עד שיגיע אסור עד שיגיע. עד שיהא, אסור עד שיצא:
+
+Mishnah 7
+
+<b>זהו כבודי.</b> שאפרנס בני משלי:
+<b>היו מסרבין בו לשאת את בת אחותו.</b> מפצירין בו שישא את בת אחותו מפני שהיא בת גילו ואמרינן [יבמות ס״ב.] הנושא את בת אחותו עליו הכתוב אומר (ישעיהו נ״ח:ט׳) ומבשרך לא תתעלם אז תקרא וה׳ יענה:
+<b>שלא נתכוין זה אלא לשם אכילה ושתיה.</b> ומיהו גם באכילה ושתיה מותר, הואיל ולא הוציא מפיו אכילה ושתיה, דבנדרים בעינן שיוציא בשפתיו, כדכתיב (במדבר ל׳:ג׳) ככל היוצא מפיו יעשה. ולא דמי לרישא, דאישות בכלל הנאות איתיה:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר פותחין לאדם בכבוד אביו ואמו.</b> כגון שיאמרו לו אילו היית יודע שיאמרו העולם לאביך ולאמך ראו גידולים שגדלתם, כמה בנכם קל בנדרים, ונמצאת מזלזל בכבודם, כלום היית נודר:
+<b>וחכמים אוסרין.</b> דחיישינן שמא משקר, כי הוא בוש לומר שלא היה מניח מלידור בשביל כבודם, ונמצא שחכם מתיר נדר זה בלא חרטה. ומיירי שהוא אינו מתחרט מעיקרא מעצמו, דקיי״ל פותחין בחרטה ואין צריך למצוא לו פתח בשעה שהוא מתחרט מעצמו מעיקרא:
+<b>יפתחו לו בכבוד המקום.</b> על מלתיה דר״א קא פריך, כי היכי דפותחין בכבוד אביו ואמו ולא חיישינן שמא ישקר, יפתחו לו נמי בכבוד המקום ויאמרו לו אילו היית יודע שתקרא רע לפני המקום כלום היית נודר. ואמרו לו חכמים דר״א, מהא לא תסייען, דאף ר״א מודה בהא, דודאי ישקר, דלא חציף אינש כולי האי דיאמר שלא היה מניח בשביל כבוד המקום, ולא דמי לרשב״ג דפתח לההוא גברא יש בוטה כמדקרות חרב כו׳. דהתם אומר לו מן הפסוקים כהך דתנן במתניתין שעובר על לא תשנא ולא תקום ולא תטור. אבל כשמזכירין לו כבוד המקום אז ודאי משקר. והלכה כחכמים:
+<b>שבינו לבין אביו ואמו.</b> כגון שהדיר את אביו מנכסיו:
+
+Mishnah 2
+
+<b>ועוד אמר רבי אליעזר.</b> קולא אחרת בנדרים:
+<b>פותחין.</b> בנדרים בנולד, כגון דבר שאינו מצוי ונולד ונתחדש אחר שנדר ואילו ידע בשעת הנדר שיתחדש דבר זה לא היה נודר:
+<b>וחכמים אוסרים.</b> דטעמא דחרטה, משום שע״י חרטה נעקר הנדר מעיקרו, ובדבר שאינו מצוי אינו נעשה נדר עקור מעיקרו, כי בשביל זה לא היה מניח מלידור כי היה סבור שלא יבוא לעולם:
+<b>ונעשה סופר.</b> ת״ח והכל צריכים לו:
+<b>או שהיה משיא את בנו בקרוב לא הייתי נודר.</b> וכגון שנדר לזמן ולא היה סבור שישיא את בנו בתוך אותו זמן ויצטרך לילך לחופת בנו. והלכה כחכמים:
+
+Mishnah 3
+
+<b>יש דברים שהם כנולד.</b> נראין כנולד:
+<b>ואינן כנולד.</b> ופותחין בהם:
+<b>אמרו לו מת וכו׳</b> ואע״ג דמיתה נולד הוי, הואיל ופירש בשעת נדרו בעבור מה היה נודר, נעשה כתולה נדרו בדבר, כאילו פירש כל זמן שאביה קיים, הלכך לא הוי נולד. אבל תנאי גמור לא הוי, הילכך צריך התרה. ובירושלמי מוכח שא״צ התרה. וכן פירש רמב״ם:
+
+Mishnah 4
+
+<b>אילו הייתי יודע שכן הוא לא הייתי נודר הרי זה מותר.</b> אחר שיתירנו החכם. וכל המודר הנאה מחבירו, כשמתירין לו אין מתירין אלא בפני חבירו, דכתיב (שמות ד׳:י״ט) ויאמר ה׳ אל משה במדין לך שוב, אמר לו הקב״ה למשה, במדין נדרת במדין לך והתר את נדרך. לפי שנשבע משה לחותנו שלא יזוז ממדין בלא רשותו, דכתיב (שם ב׳) ויואל משה לשבת את האיש, והצריכו הקב״ה ללכת להתיר נדרו בפניו:
+
+Mishnah 5
+
+<b>פותחין לו בכתובת אשתו.</b> בפרעון כתובתה אם נדר לגרשה:
+
+Mishnah 6
+
+<b>פותחין בימים טובים ובשבתות.</b> אם נדר להתענות, או שלא לאכול בשר לזמן קצוב, אומרים לו אילו שמת אל לבך לשבתות וימים טובים שבתוך זמן זה כלום היית נודר. ואין זה פותח בכבוד המקום:
+<b>אותן הימים.</b> שמצא להם פתח להתחרט:
+<b>מותרים.</b> שהחכם מתירן:
+<b>ושאר הימים.</b> שאין עליהם חרטה, נשארין באיסורן:
+<b>שנדר שהותר מקצתו הותר כולו.</b> אע״פ שלא מצא פתח על כולו. דלא נדר מעיקרא אלא על דעת שיתקיים כולו, נמצא התרת מקצתו פתח לכולו:
+
+Mishnah 7
+
+<b>לזה ולזה.</b> כגון שאסר הראשון עליו בקונם, ואמר על השני הרי זה כראשון ועל השלישי הרי זה כשני, וכן כולם. הותר הראשון הותרו כולם, שכולם תלויין בו:
+<b>לזה קרבן ולזה קרבן.</b> הא מתניתין רבי שמעון היא דאמר גבי שבועת הפקדון אם היו חמשה תובעים אותו וכפר ונשבע והודה שאינו חייב קרבן על כל אחד עד שיאמר שבועה לכל אחד ואחד, והכא נמי צריך שיאמר לזה קרבן ולזה קרבן. אבל חכמים אומרים אם אמר שבועה שאיני חייב לך ולא לך ולא לך, חייב על כל אחד ואחד, והכא נמי אם אמר לא לזה ולא לזה ולא לזה, אע״פ שלא הזכיר קרבן על כל אחד, הוי כל אחד נדר בפני עצמו. וכן הלכה:
+
+Mishnah 8
+
+<b>ולא במיושן בלבד הותר אלא בכל היין.</b> ודוקא שאמר אילו ידעתי כן לא הייתי נודר כלל או הייתי אומר ישן מותר וחדש אסור. אבל אמר אילו הייתי יודע הייתי אומר כל יין אסור עלי חוץ מן הישן, הרי זה אין מותר לו אלא הישן בלבד, וכל שאר יין אסור:
+
+Mishnah 9
+
+<b>פותחין לאדם בכבוד עצמו ובכבוד בניו.</b> אם נדר לגרש את אשתו:
+<b>מה ראתה אמן להתגרש.</b> אם לא שנמצא בה ערות דבר, ונמצא פוגם את בניו. ולא חיישינן שמא ישקר, שהוא אינו מתחרט אלא שהוא בוש לומר שאינו חושש לכבוד בניו:
+
+Mishnah 10
+
+<b>אלא שהנדר טעות.</b> מעיקרו, שבשעת הנדר היתה לבנה, ואינו צריך שאלה לחכם:
+<b>מעשה באחד שנדר וכו׳</b> בגמרא מפרש דחסורי מחסרא והכי קתני, רבי ישמעאל אומר אפילו כעורה ונעשית יפה, שחורה ונעשית לבנה, ומעשה נמי וכו׳. דת״ק לא שרי אלא בזמן שהיה הנדר טעות מעיקרו, כגון שהיתה יפה בשעת הנדר. ורבי ישמעאל סבר שאע״פ שלא נעשית יפה אלא לאחר הנדר, הנדר מותר, דכיון שיכולין ליפותה לא היתה כעורה מעיקרא. ואין הלכה כרבי ישמעאל:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>נערה המאורסה.</b> בת שתים עשרה שנה ויום אחד והביאה שתי שערות קרויה נערה, עד ששה חדשים. ובת י״א שנה ויום אחד, נדריה נבדקים, אם ידעה לשם מי נדרה ולשם מי הקדישה, נדרה נדר, ואף היא אביה ובעלה מפירין נדריה:
+<b>הפר האב ולא הפר הבעל.</b> משום דהוה אפשר למטעי ולפרש אביה ובעלה מפירין נדריה, או אביה או בעלה, תנא הפר האב ולא הפר הבעל וכו׳, לאשמועינן דתרווייהו צריכין להפר:
+<b>ואין צריך לומר שקיים אחד מהם.</b> שאם קיים אחד מהם אין השני יכול להפר. והא קמשמע לן שאע״פ שנשאל האחד מהם שקיים על הקמתו, כדקיי״ל נשאלים על ההיקם, אין זה שנשאל על ההיקם יכול להפר יותר, הואיל ולא היו יכולים שניהם להפר בבת אחת:
+
+Mishnah 2
+
+<b>מת האב לא נתרוקנה רשות לבעל.</b> שאין הבעל מפיר נדרי אשתו עד שתנשא:
+<b>מת הבעל נתרוקנה רשות לאב.</b> ומפר כל ימי נערותה דכתיב (במדבר ל׳:י״ז) בנעוריה בית אביה:
+<b>והאב אינו מפר בבגר.</b> כדכתיב (שם) בבית אביה בנעוריה:
+
+Mishnah 3
+
+<b>נתגרשה בו ביום.</b> ששמע האב, שאם עבר היום שוב אינו יכול להפר:
+<b>ונתארסה.</b> לאחר, בו ביום:
+<b>אביה ובעלה האחרון מפירין נדריה.</b> שנדרה בפני הארוס הראשון, שהארוס מיפר בקודמין:
+<b>כל זמן שלא יצאה לרשות עצמה.</b> לא מחמת בגר ולא מחמת נשואין:
+
+Mishnah 4
+
+<b>עד שלא היתה בתו יוצאה מאצלו.</b> קודם שתבא לרשות הבעל. וכן הארוס אומר לה כן:
+<b>עד שלא תכנס לרשותו.</b> שמשנכנסה לרשותו אינו יכול להפר, שאין הבעל מפר בקודמין. ושמעינן ממתניתין שהבעל יכול להפר נדרי אשתו אפילו בלא שמיעה, מדקתני וכן הבעל עד שלא תכנס לרשותו אומר וכו׳:
+
+Mishnah 5
+
+<b>בוגרת ששהתה י״ב חודש.</b> בוגרת שאין אביה מיפר נדריה ותבעוה לינשא ושהתה י״ב חודש שמכאן ואילך בעלה חייב במזונותיה:
+<b>ואלמנה.</b> ששהתה שלשים יום. משתבעוה לינשא שהיא אוכלת משל בעלה:
+<b>רבי אליעזר אומר הואיל ובעלה חייב במזונותיה.</b> הוא מיפר את נדריה. ואין הלכה כר״א:
+
+Mishnah 6
+
+<b>שומרת יבם וכו׳ ר״א אומר יפר.</b> כשעשה בה יבמה מאמר מיירי, דסבירא ליה לר״א מאמר קונה ביבמה קנין גמור מן התורה. ואם היא נערה ויש לה אב, אביה ויבמה שעשה בה מאמר מפירין נדריה:
+<b>רבי יהושע אומר לאחד ולא לשנים.</b> דלא סבירא ליה לר״י מאמר קונה קנין גמור, מיהו סבירא ליה דיש זיקה, וזיקה ככנוסה, וכשאין שם אלא יבם אחד מיפר, אבל כשיש שני יבמין אין שום אחד מהם מיפר שאין ברירה:
+<b>ר״ע אומר לא לאחד ולא לשנים.</b> דסבר זיקה אינה ככנוסה, ומאמר אינו קונה קנין גמור מן התורה:
+<b>אשה שקנה הוא לעצמו.</b> היינו ארוסתו:
+<b>הרי הוא מיפר נדריה.</b> בשותפות עם אביה:
+<b>אשה שהקנו לו מן השמים.</b> דהיינו יבמתו:
+<b>אינו דין שיפר נדריה.</b> בשותפות עם אביה:
+<b>שיש לאחרים רשות בה.</b> שגם היא זקוקה לשאר אחים:
+<b>מה אתה משיב על יבם אחד.</b> כלומר תשובתך טובה על דברי ר״א שאומר שמיפר אפילו כשיש ב׳ יבמין, מה תשיבני על דברי שאני אומר לאחד ולא לשנים:
+<b>אין היבמה גמורה ליבם.</b> להתחייב מיתה הבא עליה כשם שהארוסה גמורה לאישה לענין חיוב מיתה. והלכה כר״ע:
+
+Mishnah 7
+
+<b>הרי הן קיימין לא אמר כלום.</b> דהוה ליה קיום בטעות, לפי שיש נדרים שלא יחפוץ בקיומן:
+<b>הרי הן מופרין רבי אליעזר אומר מופר.</b> דמסתמא אין אדם רוצה בנדרי אשתו:
+<b>נדרים שבאו לכלל איסור.</b> לאחר שנדרה אסורה בהם אם לא יפר לה הבעל:
+<b>שבאו לכלל הקם.</b> נדרים שחלו כבר:
+
+Mishnah 8
+
+<b>הפרת נדרים.</b> שאמרה תורה (במדבר ל׳:ט׳) ואם ביום שמוע אישה יניא אותה:
+<b>כל היום.</b> עד שתחשך, שנאמר ביום שמעו. והא דכתיב מיום אל יום צריכא, דלא תימא ביממא אין בליליא לא, קמ״ל מיום אל יום דזימנין שיש לו זמן להפר מעת לעת, כגון אם נדרה בתחלת הלילה:
+<b>ויש בדבר להקל ולהחמיר.</b> כלומר פעמים שיש להפרה זמן מועט ופעמים זמן מרובה:
+<b>נדרה בלילי שבת.</b> האי דנקט בלילי שבת לאשמועינן שמפירין נדרים בשבת ואפילו שלא לצורך השבת. והחכם אינו מתיר בשבת אלא נדרים שהן לצורך השבת, ואע״פ שהיה לו פנאי מבעוד יום יכול להתיר לצורך השבת:
+<b>שאם לא הפר וחשכה אינו יכול להפר.</b> שאין הפרת נדרים מעת לעת אא״כ נדרה מתחלת הלילה. ולענין הפרה אינו מועיל עד שיאמר מופר לך כלישנא דקרא, דהפרת הבעל הוא מכאן ולהבא בלא טעם, כמו את בריתי הפר (בראשית י״ז:י״ד). וחכם הוא שאומר מותר לך אין כאן נדר ואין כאן שבועה שהוא עוקר הנדר מעיקרו. ואם אמר החכם בלשון הפרה והבעל בלשון התרה, אינו מותר ואינו מופר. ואם אמר אם לא נדרת מדירך אני, דבריו קיימים, ואין צריך שיאמר קיים ליכי, הואיל ואפילו שתק כל אותו היום הנדר קיים, בדבור כל דהו נמי הוי קיום. ובשבת יאמר טלי אכלי טלי שתי, ולא יפר כדרך שיאמר בחול, והנדר בטל מאליו. ואם אינו יכול להכריחה, מבטל בלבו ואין צריך להוציא בשפתיו. ודוקא ביטול כגון טלי אכלי שהוא מכריחה לעבור על נדרה הוא שמועיל אם חשב בלבו אע״פ שלא הוציא בשפתיו, אבל הפרה שאינו מכריחה לעבור על הנדר צריך להוציא בשפתיו ולא סגי אם הפר בלבו:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>אלו נדרים.</b> בגמרא מפרש דנדרים ושבועות קתני, דבלשון חכמים שבועות בכלל נדרים הם:
+<b>אם ארחץ ואם לא ארחץ.</b> הכי קאמר, הנאת רחיצה אסורה עלי לעולם אם ארחץ היום, הרי נדר. אם לא ארחץ, שבועה שלא ארחץ, הרי שבועה. וכן אם אתקשט, הנאת קישוט אסורה עלי לעולם אם אתקשט היום. אם לא אתקשט, שבועה שלא אתקשט:
+<b>אמר ר״י אין אלו נדרי עינוי נפש.</b> אנדר בלבד פליג ר׳ יוסי על ת״ק, ואמר דהנאת רחיצה אסורה עלי לעולם אם ארחץ היום, אין זה נדר של עינוי נפש, שהרי אפשר לה שלא תרחץ היום ולא תהיה הנאת רחיצה אסורה עליה לעולם, ומניעת יום אחד מרחיצה אינו עינוי נפש, דניוול של יום אחד לא הוי ניוול. ואין הלכה כר״י. ובין האב ובין הבעל נדרי עינוי נפש הוא דמפירין, דכתיב (במדבר ל׳:י״ז) בין איש לאשתו בין אב לבתו, מקיש אב לבעל, מה בעל אינו מיפר אלא נדרי עינוי נפש, אף אב אינו מיפר אלא נדרי עינוי נפש. ורמב״ם פסק שהאב מיפר כל נדרים ושבועות אפילו אותן שאינן של עינוי נפש, שנאמר (שם) כל נדריה ואסריה:
+
+Mishnah 2
+
+<b>אם לא היתה פרנסתו אלא ממנו.</b> שהוא מאמינו עד שירויח ויפרע לו:
+<b>הרי זה יפר דברי רבי יוסי.</b> ר׳ יוסי לטעמיה דסבירא ליה שאין הבעל מיפר כל נדר שיש בו עינוי נפש, שהוא מחלק בין עינוי מרובה לעינוי מועט ובין עינוי של זמן מרובה לזמן מועט, וכל מתניתין דהאי פירקא אזלא כוותיה ואינה הלכה. אלא הבעל מיפר כל נדר שיש בו עינוי נפש, בין של יום אחד ואפילו שעה אחת, בין של זמן מרובה. בין עינוי גדול בין עינוי קטן, וכן מיפר נדרים ושבועות בדבר שבינו לבינה אף על פי שאין בהם עינוי נפש, כגון אם נשבעה או נדרה שלא תכחול או שלא תתקשט. וכן אם נדרה שלא תאכל מפירות מדינה זו, הבעל מיפר, שטורח הוא לו להביא לה פירות ממדינה אחרת, והוי דברים שבינו לבינה. ומה בין נדרים ושבועות שבינו לבינה לנדרים ושבועות שיש בהן עינוי נפש, נדרים ושבועות שיש בהם עינוי נפש מיפר לעצמו ולאחרים, כגון אם נדרה שלא תאכל בשר ולא תשתה יין, מיפר לה והיא מותרת לאכול ולשתות ואפילו לאחר שתתאלמן או תתגרש ותנשא לאחר. ונדרים ושבועות שבינו לבינה, כגון אם אסרה עליה תשמיש של כל אדם לעולם או שלא תכחול ותתקשט לעולם, מיפר חלקו, ותהא משמשתו וכוחלת ומתקשטת כל זמן שהיא תחתיו, וכשתתאלמן או תתגרש תהיה אסורה בתשמיש כל אדם ולכחול ולהתקשט. וכן כל כיוצא בזה:
+
+Mishnah 3
+
+<b>קונם שאיני נהנית לבריות אינו יכול להפר.</b> שאין זה מנדרי עינוי נפש, שהרי יכולה להתפרנס משל בעל, דבעל לאו בכלל בריות הוא. והא מתניתין נמי רבי יוסי היא, ואין כן הלכה כדפרישנא לעיל. ולא מיבעיא אי אמרה קונם שאיני נהנית לבריות שאסרה הנאת כל הבריות עליה, שהוא מיפר משום נדרי עינוי נפש אליבא דחכמים, אלא אפילו אמרה קונם שאיני נהנית לפלוני שלא אסרה עליה אלא הנאת אותו פלוני בלבד, הבעל מיפר משום דברים שבינו לבינה, שטורח הוא לו כשלא תהנה מאותו פלוני, והתורה אמרה בין איש לאשתו, כל דבר שבין איש לאשתו הבעל מיפר:
+<b>ויכולה ליהנות בלקט שכחה ופאה.</b> הכי קאמר, ועוד טעמא אחרינא שקונם שאיני נהנית לבריות אין הבעל מיפר, שהרי יכולה ליהנות מלקט שכחה ופאה שאינה נהנית מן הבריות, דמתנות עניים נינהו, ונמצא שאין כאן עינוי נפש:
+<b>קונם כהנים ולוים נהנים לי.</b> כי היכי דקונם שאיני נהנית לבריות מותרת במתנות עניים, הכי נמי המדיר כהנים ולוים מנכסיו מותרים במתנות כהונה ולויה:
+
+Mishnah 4
+
+<b>קונם שאיני עושה על פי אבא.</b> הקדש יהא כל מה שאני עושה מלבוא ע״פ אבא, כלומר, שלא יוכל אבא ליהנות ממעשה ידי:
+<b>אינו יכול להפר.</b> שאין זה דברים שבינו לבינה. ובהא מודו כולי עלמא שאוסרת הנאתה על פלוני אין הבעל מיפר. וכן הלכה:
+<b>על פיך אינו צריך להפר.</b> משום דמשעבדא ליה. ואע״ג דהקדש מוציא מידי שעבוד, אלמוה רבנן לשעבודא דבעל שאין הקונם מפקיע שעבודו:
+<b>יפר שמא תעדיף עליו יותר מן הראוי לו.</b> וההקדש חל על החלק העודף שאינו תחת שעבודו, לפיכך צריך להפר, וההפרה מועלת בו משום דהוי דברים שבינו לבינה שאי אפשר שלא יתערב אותו העודף בשל בעלה:
+<b>רבי יוחנן בן נורי אומר יפר שמא יגרשנה.</b> ועיקר מעשה ידיה צריך הפרה שמא יגרשנה ויפקע שעבודיה דבעל ואז יחול הנדר ותהא אסורה לחזור לו. והלכה כר׳ יוחנן בן נורי. ובאומרת יקדשו ידי לעושיהם, דידים איתנהו בעולם וחל עליהם הקדש:
+
+Mishnah 5
+
+<b>הרי זה יחזור ויפר.</b> דהפרה בטעות לא הויא הפרה עד שיכוין לאשה שנדרה, דכתיב (במדבר ל׳:י״ב) לא הניא אותה, עד שתהיה ההפרה לעצמה של הנודרת. וגם שיכוין לנדר שנדרה, דכתיב (שם) ושמע אביה את נדרה, עד שידע איזה נדר נדרה:
+
+Mishnah 6
+
+<b>קיים לתאנים כולו קיים כו׳</b> וטעמא, דכתיב (שם) אישה יקימנו, יקים ממנו, כשקיים מקצתו קיים כולו. אבל יפירנו, דליכא למדרש הכי, אינו מופר עד שיפר כולו. ואלו דברי יחיד ואינה הלכה, אלא הלכה כחכמים שאומרים מקיש הקמה להפרה, מה הפרה מה שהיפר היפר ומה שלא היפר לא היפר, דהא ליכא למדרש מיפירנו הפרה במקצת, אף הקמה מה שקיים קיים ומה שלא קיים לא קיים, דמיקימנו נמי לא דרשינן הקמה במקצת, אלא אורחיה דקרא למכתב הכי. ואף על גב דבהתרת חכם אמרינן נדר שהותר מקצתו הותר כולו, בהפרת הבעל והאב אינו כן:
+
+Mishnah 7
+
+<b>איני יודע שיש מפירין.</b> שיש לי רשות להפר:
+<b>יפר.</b> ביום שנודע לו שיש לו רשות להפר, שהוא עליו כיום שמעו:
+<b>איני יודע שזה נדר.</b> וצריך הפרה:
+<b>רבי מאיר אומר לא יפר.</b> דכיון שיודע שיש בידו להפר אף על פי שלא ידע שהוא נדר מכל מקום היה לו להפר. ואין הלכה כרבי מאיר:
+
+Mishnah 8
+
+<b>ובלבד שלא יהא לבעליך רשות בהם.</b> ותנאו קיים ולא קנה הבעל. ואף על גב דבמתנה זו מצילו מן הטורח, שהרי אשתו ניזונת מן המעות הללו, ומזונותיה היו עליו, אצולי מטרחא אינה חשובה הנאה:
+
+Mishnah 9
+
+<b>ונדר אלמנה וגרושה כו׳</b> לגופיה לא צריך קרא, דכיון דאין לה בעל מי יפר, אלא כשנדרה כשהיא אלמנה לזמן, ולא הגיע זמן הנדר עד שנישאת:
+<b>אינו יכול להפר.</b> אע״פ שהנדר חל כשהיא תחתיו, דבתר שעת הנדר אזלינן:
+<b>נדרה בו ביום, גרשה בו ביום, והחזירה בו ביום.</b> ואח״כ שמע את נדרה:
+<b>אינו יכול להפר.</b> כיון שיצאת לרשות עצמה בין נדר להפרה. דאין הבעל מיפר בקודמין:
+
+Mishnah 10
+
+<b>תשע נערות נדריהן קימים.</b> נערות לאו דוקא:
+<b>בוגרת והיא יתומה.</b> שנישאת ומת בעלה כשהיא נערה, והיא יתומה בחיי האב שאחר שנישאת אין לאביה רשות בה, ובגרה אח״כ ונדרה, נדרה קיים, שאין האב יכול להפר שהרי היא בוגרת, ועוד שהיא יתומה בחיי האב:
+<b>נערה ובגרה והיא יתומה.</b> שנישאת ומת בעלה. שנדרה כשהיא נערה ובגרה לאחר מכאן והיא יתומה בחיי האב כדפרישנא:
+<b>נערה.</b> בשעה שנדרה. שלא בגרה עדיין והיא יתומה בחיי האב. והנך תלתא, יתומה בחיי אב כיילא להו:
+<b>בוגרת ומת אביה.</b> שבשעה שנדרה היתה בוגרת ומת אביה, דהיינו יתומה ממש:
+<b>נערה ובוגרת וכו׳</b> והנך תלתא נמי, מת אביה כייל להו:
+<b>נערה שמת אביה ומשמת אביה בגרה כו׳</b> הנך תלתא דקתני, בוגרת כיילא להו. ובגמרא אמרינן, דחכמים לא שנו אלא ג׳ נערות, בוגרת ויתומה ויתומה בחיי האב:
+<b>ר״י אומר כו׳</b> דכיון שנכנסה לחופה יצאתה מרשות אביה בהנהו נישואים:
+
+Mishnah 11
+
+<b>קונם שאיני נהנית לאבא ולאביך כו׳ הרי זה יפר.</b> דכיון דנאסרה בהנאת אביה ואביו ע״י שהיא עושה לבעלה, גנאי הוא לבעל והוי דברים שבינו לבינה:
+
+Mishnah 12
+
+<b>האומרת טמאה אני לך.</b> באשת כהן מיירי, דנאסרה לבעלה באונס ולא הפסידה כתובתה. והאמינוה חכמים לאסור עצמה על בעלה. וכיון דיוצאת בגט נוטלת כתובתה, דמספר כתובתה נלמוד, לכשתנשאי לאחר תטלי מה שכתוב ליכי:
+<b>השמים ביני ובינך.</b> מפרש בגמרא, דאינו יורה כחץ, כלומר דברים דקמי שמיא גליא ואינה יכולה לברר. ומיירי בבאה מחמת טענה דאמרה בעינא חוטרא לידא ומרא לקבורה. דאי לאו הכי, אמרינן לה זילי לא מפקדת אפריה ורביה:
+<b>נטולה אני מן היהודים.</b> שאסרה תשמיש של כל ישראל עליה. ואף על גב דאמרינן בפרק המדיר היכא דנדרה איהי דיוצאה בלא כתובה, דהיא נתנה אצבע בין שיניה, רש״י פירש ביבמות [דף קי״ב] כיון שאסרה הנאת תשמיש של כל ישראל עליה ודאי אנוסה היא כי קשה תשמיש לה, וסברה משנה ראשונה דאפילו דברים שבינו לבינה לא הוי, דאפשר שיגרשנה:
+<b>חזרו לומר כו׳</b> נתקלקלו הדורות וחששו שהיא משקרת להפקיע עצמה מתחת בעלה:
+<b>תביא ראיה לדבריה.</b> ולא מהימנינן לה בלי ראיה:
+<b>יעשו דרך בקשה.</b> יבקשו ממנה שלא תדבר עוד בו ובירושלמי מפרש יעשו סעודה ויפייס:
+<b>יפר חלקו ותהא משמשתו.</b> דהוי דברים שבינו לבינה ומיפר לעצמו:
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+Bartenura on Mishnah Sotah
+ברטנורא על משנה סוטה
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org
+
+Bartenura on Mishnah Sotah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+המקנא לאשתו – even though that one suspects [one’s wife], which implies, post-facto, yes, and ab initio, no, the Halakha is that a man is obligated to be jealous over one’s wife if she is in need of this, and further on (Mishnah 2), it (i.e., the Mishnah) explains how one suspects [one’s wife].
+מקנא לה על פי שנים – if he comes to cause her to drink the bitter waters, he must bring two witnesses, and to say to her in their presence, “do not hide yourself with a certain man,” but if he didn’t accuse her of unfaithfulness before two [witnesses], she is not prohibited to him through her retirement with this man under suspicious circumstances, and he doesn’t cause her to drink [the bitter waters].
+על פי עד אחד או ע"פ עצמו – even if there aren’t other than one witness that she secluded herself, or he himself states: “I saw her that she secluded herself [with him] after I suspected her of being unfaithful, she is forbidden through this woman’s retirement with a man under suspicious circumstances, until she drinks [the bitter waters], for her suspected retirement with this man under suspicious circumstances prohibits her to him (i.e., her husband) from a doubt.
+ר' יהושע אומר כו' – one needs two witnesses even for the woman’s retirement with a man under suspicious circumstances. And the Halakha is according to Rabbi Yehoshua and even though we state in the Gemara (Talmud Sotah 2b) that at this time, a man should not say to his wife, even between him an her [alone] that she should not seclude herself with that particular man, for one fears for the words of Rabbi Yose the son of Rabbi Yehuda who stated that a warning [is effective] if given by one witness or on [the husband’s personal testimony. If she then secluded herself with the man, since we do no have now he water for a suspected woman to test her, the husband forbids her to himself for all time.
+
+Mishnah 2
+
+כיצד הוא מקנא לה אמר לה בפני שנים אל תדברי עם איש פלוני כו' – In the Gemara (Talmud Sotah 5b): He said in the presence of two [witnesses], “do not speak [with him]” and she speaks [with him], or “do not speak with him” and she secludes herself [with him], and it is nothing, and she is not prohibited neither to husband nor to [partaking of] Priest’s due–Terumah (if her husband is a Kohen). If he said to her, “do not seclude yourself [with him] and she spoke with him, for she was not yet secluded, she is permitted to her husband and she is permitted to eat Terumah if she is the wife of a Kohen. If she went with him into the house of seclusion and stayed with him [long enough] that she is impure, she is forbidden to her husband and forbidden to consume Terumah. And the measurement [of time] to become ritually impure is [the time it takes] to roast the egg of a chicken and to quaff it.
+אם מת חולצת ולא מתיבמת – but if her husband dies prior to causing her to drink [the bitter waters], she is released by Halitzah (i.e., she removes the shoe of her dead husband’s brother [and spits in his face]) and does not engage in a levirate marriage [with her dead husband’s brother], as it is written (Deuteronomy 24:2): “She leaves his household and becomes the wife of another man.” And they (i.e., the Rabbis) expound: “to another man” but not to the levir, and even though she is not permitted to a stranger without Halitzah, for just as if her husband were alive, she would not be permitted [to another man] without a Get–Jewish bill of divorce, so similarly, she is not permitted from the levir without Halizah.
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+היו מעלים אותה לב"ד הגדול – as it is written concerning the woman suspected by her husband of having been unfaithful (Numbers 5:30): “And the priest shall carry out all of this ritual (i.e., Torah) with her,” and it is written there (Deuteronomy 17:11): “You shall act in accordance with the instructions (i.e., Torah) given you.” Just as there it takes place in the High Jewish Court, so here too, in the High Jewish Court.
+ומאיימין עליה – in order that she will confess.
+הרבה ילדות עושה – and causes to give birth to moral corruption.
+דברים שאינן כדאי לשומען – which is not appropriate to hear these things that they say in her presence from the deeds of the righteous people such as Judah who admitted and was not ashamed for the incident with Tamar. Reuven admitted and was not ashamed with the episode of Bilhah.
+
+Mishnah 5
+
+שוברת כתובתה – she writes a receipt on her Ketubah–marriage contract: “I have run about as a prostitute–been unfaithful and I have lost [the right to] my Ketubah in order that she would not be able to return and claim her Ketubah from him, but in a place where they do not write a Ketubah, but rather rely upon a condition of the Jewish court, is where she writes a receipt, but in a place where they write a Ketubah, she tears up her Ketubah and does not write a receipt.
+מעלין אותה לשער המזרח – they bring her up and take her down in order to tire her so that perhaps her mind will become insane and she will confess.
+שעל פתח שער נקנור – a man whose name is Nicanor who brought doors to that opening from Alexandria of Egypt and miracles occurred for him and it is called the Gate of Nicanor in his name as we state in [Tractate] Yoma [38a].
+ששם משקין את הסוטות – since we require “before God.”
+ומטהרין את היולדות – in order that they will stand on top of their sacrifices and the same law applies regarding men and women with a flux which require a sacrifice.
+ומטהרין את המצורע – as it is written (Leviticus 14:11): “These shall be presented before the LORD [with the man to be cleansed at the entrance of the Tent of Meeting] by the priest who performs the cleansing.”
+אוחז בבגדיה – at their front of the neck.
+אם נקרעו – he does not suspect and if they were torn, he does not suspect for the rending of garments is greater than rending, which was rent into many torn pieces. Another language: tearing from the sides is tearing by length.
+עד שמגלה את לבה – as it is written (Numbers 5:18): “[the priest] shall bare the woman’s head.” I don’t know anything other than her head; her body – from where? The inference teaches us: “the woman.” If so, what is the inference concerning “her head?” It teaches that he cuts her hair.
+רבי יהודה אומר כו' – perhaps she goes out innocent and the young priests become jealous of her for they saw that her heart was pleasant and her beautiful hair, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+היתה מכוסה בלבנים מכסה בשחורים – if they were black [clothing] that were nice for her, cover her with ugly black clothing.
+קטליות – large that they place around the neck and because the woman chokes herself with them in order that she would appear to have a lot of skin, they are called קטליות –chains–necklaces.
+נזמים וטבעות מעבירים ממנה – The Gemara (Talmud Sotah 8b) explains that you would not say that she should leave the earrings and rings after her clothes had been torn and revealed her heart–bosom that this is more of a disgrace to her just as it is a greater disgrace for a naked man that he should walk with shoes on his feet than walk barefoot. It comes to teach us that this is not the case.
+חבל מצרי – It explains in the Jerusalem Talmud that because she acted in the ways of Egypt, but if there is no “common rope”–Egyptian rope, bring other ropes.
+קושרו למעלה מדדיה – so that her clothing doesn’t fall and she would remain naked.
+וכל הרוצה לראות יבא ויראה – and specifically, with men, it is optional and not obligatory, but with women, it is obligatory upon all the women that are found there to come and look as it is written (Ezekiel 23:48): “and all the women shall take warning [not to imitate your wantonness].” 
+וכל הנשים מותרות לראותה. חייבין לראות – But women are permitted to look at her and obligated to look at her. This is explained in the Gemara (Talmud Sotah 8b).
+
+Mishnah 7
+
+המקום ניולה – that a Kohen reveals her head and unravels her hair and rends her clothing.
+היא גלתה את עצמה – she sat at the crossroads and revealed herself to an adulterer.
+המקום גלה עליה – that a Kohen places her at the Nicanor Gate and shows her disgrace to everyone.
+בירך התחילה בעבירה תחילה – on the way to sexual intercourse, the thigh benefits first through the closeness of the flesh.
+ושאר כל הגוף לא פלט the other limbs of her body are not spared from the illness, even though they are not mentioned in the Bible other than the stomach and the thigh.
+
+Mishnah 8
+
+לונביאות – spears.
+לב אביו – Absalom said to his father (i.e., King David): “Write for me that two people that I will choose from all of Israel will go with me.” He wrote for him. He would show his father’s signature to two [people] and they follow him. [He then shows it to] two others and they follow him until he gathered two hundred men. All of them are heads of the Sanhedrins. For he stole the heart of his father, the heart of the Jewish court and the heart of all Israel, as it is written (II Samuel 15:6): “Thus Absalom won away the hearts of the men of Israel.”
+
+Mishnah 9
+
+וכן לענין הטובה – we give a man a reward of the nature of the good that he did. But, however, more than what he did he is recompensed, for a good measure is greater in payments than the measure of retribution.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+היה מביא – the husband.
+את מנחתה – as it is written (Numbers 5:15): “[The man shall bring his wife to the priest.] And he shall bring as an offering for her [one-tenth of an ephah of barley flour].”
+בכפיפה מצרית – a basket made from palm bark [from] the soft that grew around the palm tree.
+כדי ליגעה – that she should confess [her sin of adultery] and not blot out the Name [of God] on the [bitter] waters. And according to the one who says that at the beginning, they would cause her to drink [the bitter waters], and afterwards bring her meal offering, even though the Name [of God] was blotted out, from when she hired, in order that she would confess and not die a disgraced–disfigured death, and even though the scroll was blotted out, if she said, “I am ritually impure,” she does not drink [the waters of bitterness].
+תחלתן וסופן בכלי שרת – not in actual vessels dedicated to Temple service–sacred vessels is spoken of for a person does not bring his meal-offering from the midst of his home in sacred vessels but rather in women’s work baskets of silver or of gold which are appropriate for use as sacred vessels. 
+וזו בכפיפה מצרית – And this is in a basket made of palm-twigs for it is not appropriate to make from it sacred vessels for it is similar to (Malachi 1:8): “Just offer it to your governor.”
+כל המנחות טעונות שמן ולבונה – In the Gemara (Tractate Sotah 14b), the objection is raised: But this is the meal offering of sin-offering, as it is written about it (Leviticus 5:11): “he shall not add oil to it or lay frankincense on it, [for it is a sin offering].” But, that which we teach [in this Mishnah]: "כל המנחות באות חטים" –”All meal offerings derive from wheat,” is difficult, for this meal offering of the Omer comes from barley. And the Gemara (Talmud Sotah 14b) resolves the difficulty – one should not teach anything singly but rather, wrapped up–combined and it is taught and this is what it said: all of the meal offerings require oil and frankincense–"כל המנחות טעונות שמן ולבונה", but those that don’t require oil and frankincense come from wheat and the sin meal-offering comes from sifted fine flour, even though it does not require oil and frankincense, it comes from wheat and sifted fine flour. 
+And it comes from grits–unsifted flour, and this does not require oil or frankincense and comes from barley and is derived from flour.
+גרש – it is sifted and winnowed in thirteen sieves like a kind of fine sifted flour with wheat.
+קמח – everything is combined like it is grinded.
+
+Mishnah 2
+
+היה מביא – the Kohen.
+פיילי – a cup in the Greek language (see Talmud Sotah 15b).
+מן הכיור – as it is written (Numbers 5:17): “[The priest shall take] sacral water [in an earthenware vessel],” but there is nothing sacred other than that which was sanctified in a utensil.
+כשם שממעט – Rabbi Yehuda, in the writing of the scroll (see Tractate Sotah, Chapter 2, Mishnah 3), further on in our Mishnah, so he lessens here [the amount of] the water, but the Halakha is not according to Rabbi Yehuda.
+מקום היה שם – amidst the rest of the floor of the Temple.
+וטבעת קבועה בה – to grab hold of the its ring and to lift it from the rest of the floor which was all of marble flagstone.
+כדי שיראה – he has to place in it a measure that will be seen and recognized on the face of the water.
+ונתן אל המים – since it is not written: “and place it in the water,” but rather (Numbers 5:17): “[the priest shall put it] into the water,” implying that it should not be absorbed into it.
+
+Mishnah 3
+
+מאם לא שכב איש אותך וגו' – the clean–pure; which are the curses that come on account of blessings that imply that surely if a man laid, you would not be clean.
+ואינו כותב והשביע הכהן וגו' – for this is not other than a commandment upon the Kohen to have her take an oath.
+ולא היה כותב ואמרה האשה אמן אמן – it is nothing other than a receipt that the woman accepts upon herself the oaths and we derive it as it is written (Numbers 5:23): “[The priest shall put] these curses down in writing and rub it into the water of bitterness],” "האלות"–the curses – to include curses that come on account of the blessings. [The word] "האלה"–these – to exclude [the instructions] and the affirmations (see Talmud Sotah 17a – by the woman saying “Amen”).
+ר' יוסי אומר אינו מפסיק – from when he starts: (Numbers 5:19): “If no man has lain with you” until (Numbers 5:24): “Amen, amen.” And he writes the instructions of (Numbers 5:21): “Here the priest shall administer the curse of adjuration to the woman” and the affirmations (Numbers 5:22): “And the woman shall say, ‘Amen, amen,’” for he expounds the word "את" (verse 19) to include instructions and affirmations.
+רבי יהודה אומר כל עצמו אינו כותב – meaning to say that he was careful so as not to write other than "אלות"–oaths, and not curses that come on account of the blessings and not instructions nor affirmations, for he expounds [the word] "האלות"–the oaths – and not curses that come on account of these blessings to exclude instructions and affirmations.
+
+Mishnah 4
+
+לוח – of wood.
+נייר – of grasses–herbs that they pound–crush them and make them like a kind of leather.
+דפתרא – a hide which is not worked completely through which is prepared with salt and flour but not with gall-nut [juice].
+בספר – on parchment.
+קומוס – resin of the tree which is melted in water.
+קנקנתום – IRMINT and in the foreign language “vitriol.”
+ולא בכל דבר שהוא רושם – and it is absorbed in the parchment and one cannot erase it for gum and vitriol make a lasting impression.
+
+Mishnah 5
+
+אמן שלא שטיתי ארוסה ונשואה – through the rule permitting the court to insert in an oath an affirmation to which the person concerned could not have been compelled directly, he places the burden upon her unchastity while betrothed and even though he did not have regarding him warnings of jealousy (given to the suspected wife) and a married woman’s retirement with a man under suspicious circumstances. And from here, this insertion of an oath to which a person could not have been compelled to take directly is from the Torah.
+שומרת יבם וכנוסה – if she was his sister-in-law (i.e., the widow of his brother who died without issue) and he brought her into a levirate marriage and he was jealous of her and she retired with a man under suspicious circumstances, he inserts a claim of ritual impurity which she could not have been compelled to take directly that she had become defiled while she was awaiting levirate marriage . And our Mishnah is according to Rabbi Akiva who said that a woman awaiting levirate marriage is unchastity–lewdness, but it is not the Halakha but rather a woman awaiting levirate marriage who ran about as a prostitute is permitted to the levir. Therefore, he does not make this condition upon her if she was unchaste as a woman awaiting levirate marriage.
+אמן שלא נטמאתי וכו' – My explanation is made for the “Amen” on the imprecation, “Amen” on the oath, as we taught above (in this Mishnah). And this is what it said: “Amen” that I did not become ritually impure – that is the “Amen” on the oath that the Kohen imposed upon her: “I impose upon you the oath that you did not become ritually impure. 
+ואם נטמאתי יבואו בי – and if I become I became defiled, it should come upon me,” meaning the acceptance of the imprecation that the Kohen related to her and if you were ritually defiled, all of these curses will come upon you.
+אמן שלא אטמא – that if you become ritually impure afterwards, the water will contest her, but the Halakha is not according to Rabbi Meir.
+
+Mishnah 6
+
+ולא משנתגרשה – for if she ran about as a prostitute–was unchaste after she was divorced, and he retracted [from his decision to divorce her] and restored her [as his wife] and he was jealous of her, and she retired with a man under suspicious circumstances, the [bitter] waters do not examine her on prostitution that is after divorce, for the divorced woman who engaged in prostitution is permitted to return to her husband, for the All-Merciful (i.e., God) suspended [the prohibition] on Kiddushin–betrothal, [not] on intercourse, as it is written (Deuteronomy 24:2): “She leaves his household and becomes the wife of another man.” Therefore, when she was betrothe to another man, even though she had not had sexual intimacy, she is prohibited to return to her husband, but if she had sexual intercourse without Kiddushin–betrothal, she is permitted to return to her husband.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+היה נוטל – her husband [would take] her meal-offering, for the command of the priesthood regarding meal-offering is from taking a fistful of the meal-offering and onward (see also Talmud Menahot 9a) and bringing near [the meal-offering] is also the beginning of taking a fistful of the meal-offering but a foreigner (i.e., non-Kohen) does not make an offering on the altar but the sanctification of the utensils and the pouring of oil (on the flour – see Leviticus 2:1) and the mixing, as meal-offerings require oil are appropriate for non-Kohanim.
+
+וכהן מניח ידו תחתיה – as it states regarding peace offerings (Leviticus 7:30): “his own hands shall present [the LORD’s offerings by fire],” and it is stated regarding the meal-offering of the woman suspected of unfaithfulness by her husband (Numbers 5:25): “Then the priest shall take from the woman’s hand [the meal-offering of jealousy,” just as with peace-offerings, the Kohen places his hand underneath the hand of the owners and waves it, so also in the meal-offering of the woman suspected of unfaithfulness by her husband, the Kohen places his hand underneath the hand of the woman and waves it.
+
+Mishnah 2
+
+והגיש – to the southwestern corner.
+והשאר נאכל לכהנים – for all the grabbed [portions of the meal-offerings] are their remnants and are eaten.
+היה משקה ואחר כך מקריב את מנחתה – Three Biblical verses are written: The first [verse]: "והשקה"–and he is to make the woman drink [the waters of bitterness]” (Numbers 5:24) is first; and after that:"ישקה" –Last, he shall make [the woman] drink the water” (Numbers 5:26) and last "והשקה" –Once he made her drink [the water]” (Numbers 5:27). The first mention of "והשקה"–and he is to make [the woman] drink [the waters of bitterness” is for itself – that he causes her to drink after the scroll is blotted out before the offering of the meal-offering. And afterwards, "ישקה" –”and he [shall make the woman] drink the water” – even though that it implies that she was specifically forced, the Biblical verse that is mentioned first is expounded for itself. But the Biblical verses that are mentioned after this are given for being expounded. Therefore, and afterwards "ישקה"–”and he [shall make the woman] drink [the waters of bitterness],” even though it is written after the offering of the meal-offering it refers to preceding the offering. But, it refers to the blotting out [of the parchment] that is written above, as it states, that if it was not blotted out, it is well, but if the form of the letters are recognized, he should not cause her to drink [the waters of bitterness]. And the concluding "והשקה"–Once he made her drink [the water] comes to teach us that if the scroll was blotted out and she states, “I will not drink,” they chide–scold her and force her to drink [the waters of bitterness].
+רבי שמעון אומר מקריב את מנחתה ואחר כך ישקה – that [the words[ "ואחר ישקה"–”Last, he shall make [the woman] drink [the water]” – specifically him, and specifically he wrote it after the offering [of meal-offering], and the first mention of "והשקה" –”and he is to make the woman drink [the waters of bitterness],” that if he forced her to drink post-facto, and afterwards made the offering of her meal-offering, it is fit. And the last [mention]: "והשקה" –”Once he made her drink [the water], that if the scroll was blotted out and she stated, “I will not drink,” we chide–scold her and cause her to drink it against her will. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+מגילתה נגנזת – at the side of the Temple (in the hall containing the golden altar).
+ומנחתה מתפזרת על הדשן – and is burned on the place where the ashes of the sacrifices were deposited that was in the Temple courtyard where they burn there the unfit things for the Holy of Holies, for since it was sanctified with the sacred vessels–dedicated for the Temple service, it requires burning in the courtyard.
+ואין מגילתה כשרה לשקות [בה] סוטה אחרת – for we require writing for her sake, as it is written (there – Numbers 5:30): “and the priest shall carry out [all this ritual with her].” All of the carrying out of the ritual is for her sake.
+המים נשפכים – for since she said hat “I am ritually impure,” she is examined and stands, and the waters of bitterness were not given [to her] other than to verify through them the doubt.
+מערערים אותה – for perhaps she is ritually pure, and on account of her being frightened she says it.
+
+Mishnah 4
+
+אינה מספקת לשתות – in the Gemara (Tractate Sotah 20b), that our Mishnah is according to Rabbi Akiva who holds like Rabbi Shimon who said that one offers her meal-offering and afterwards cause her to drink it. [for as long as] her meal-offering is not offered, the waters do not examine her, as it is written (Numbers 5:15): “a meal offering of remembrance which recalls wrongdoing.”
+מתמלאת גידין – since her flesh blows up, she appears like her sinews have become swollen.
+שלא תטמא את העזרה – it is stated not from defilement from contact with the dead, but rather that she should not spread the condition of uncleanness from her period of menstruation and defile Nicanor [Gate] and the Women’s Court when she would go out through there for a menstruant woman and a woman with a flux are forbidden to enter the Temple mount. But a dead person himself is permitted to enter into the Temple Mount and [into] Nicanor [Gate] which were not sanctified with the holiness of the Temple Courtyard.
+יש לה זכות וכו' – In the Gemara (Tractate Sotah 21a) it explains that the merit of [studying] the Torah is what suspends its effect for her as she brought her children to school and waited for her husband that he will leave outside of the city to engage in the study of Torah.
+כאלו מלמדה תפלות – the juxtaposition of sexual connection of men that from the Torah she understands shrewdness and makes her words in chastity as it is written (Proverbs 8:12): “I, Wisdom, lives with prudence; [I attain knowledge and foresight]” (see Talmud Sotah 21b).
+רוצה אשה בקב – to feed a small amount of food so that sexual intercourse will be available to her.
+מתשעה קבין ופרישות – to separate from sexual intercourse; therefore, there is no good that is Torah study.
+חסיד שוטה – It explains in the Gemara (Talmud Sotah 21b) such as the example that a woman drowned in the river and he said: “It is not the way of the world to look at this woman and to save her.”
+רשע ערום – such as the example where a person speaks in a misleading manner to the judge prior to his fellow litigant coming and when the gates of merit were opened in the heart of the judge to my words, it is difficult to remove them and behold, his wickedness and shrewdness of that [litigant] who transgressed on (Exodus 23:1): “You must not carry false rumors.”
+ואשה פרושה – such as the example of a woman sorcerer who would close the womb of women that are giving birth through sorcery and the woman giving birth would have difficulty doing so. She would say: “I will go and pray; perhaps my prayer will be accepted and she dissolves her witchcraft and she gives birth.
+ומכות פרושים –that he hits himself to show that he is humble and modest, like the example that he walks at the rear at the side of greatness and does not raise his foot from the ground and as a result knocks his fingers on stones and he is that which called in the Gemara (Talmud Sotah 22b) a knocker–borrower (an opprobrious epithet for a sort of sanctimonious Pharisees), or someone who makes himself as one who closes his eyes so as to not look at women. And because of this, he strikes his head and the wall and blood leaves him. And he who is called a bleeder, meaning to say that he bleeds himself as a result of his [excess] piety.
+הרי אלו מכלי עולם – that they want to demonstrate to humanity that they are pious but their inner being is not like their outer shell.
+
+Mishnah 5
+
+מדחה אתה את הטוב – weakens and darkens. The missing resemblance is called “feeble”–”faint” in the language of the Mishnah.
+מתנוונה והולכת – to continually become more faint.
+
+Mishnah 6
+
+נטמאת מנחתה עד שלא קדשה בכלי. הרי היא ככל המנחות – that it was defiled before it was sanctified in a utensil.
+ותפדה – and it is removed for non-holy produce, and from the monies [from the sale of it], he should purchase another.
+ותשרף – when the body was sanctified with holiness and it doesn’t go out anymore for non-holy produce.
+וכל הנשואות לכהנים מנחותיהן נשרפות – and even if a fistful was brought according to the law and not defiled, its remnants are burned on the place where the ashes of sacrifices were deposited and are not consumed because her husband, the Kohen has a portion in it, for it comes from what is his , and the Torah stated (Leviticus 6:16): “So, too, every meal offering of a priest shall be a whole offering: it shall not be eaten.” But the bride is not a whole offering because she has a part in it, and it comes for her atonement. How is this so? The handful of the meal offering which the priest takes to be put on the altar is offered on its own and the left overs are offered on their own.
+
+Mishnah 7
+
+כהנת שנשאת לישראל – the daughter of a Kohen.
+מנחתה נאכלת – it is written (Leviticus 6:16): “So, too, every meal offering of a priest shall be a whole offering [it shall not be eaten].” A Kohen, but not the daughter of a Kohen, and similarly a daughter of a Priest who is a widow and–or a divorcee who brought a free-will donation of meal-offering is consumed.
+כהנת מתחללת – from the priest’s due and from the priesthood if she was engaged in a sexual affair to those who are unfit, she never can return to her state of fitness ever.
+כהן אינו מתחלל – if he married a divorcee, the priest’s wife’s illegitimately married to him or a harlot, but rather all the while that he is with her, he is unfit for Divine service. When he divorces her, he returns to his state of spiritual fitness, as it is written (Leviticus 21:15): “that he may not profane his offspring among his kin;” his progeny are profaned but he is not is not profaned.
+כהנת מטמאה למתים – as it is written (Leviticus 21:1): “[Speak to the priests,] the sons of Aaron,” and not the daughters of Aaron.
+ואין כהנת אוכלת בקדשי קדשים – for the sin offering and guilt offering and meal-offering, with all of them it is written (Leviticus 6:11): “Only the males among Aaron’s descendants shall eat of it.”
+
+Mishnah 8
+
+האיש פורע ופורם – when he is afflicted with leprosy, he lets his hair grow and tears his garments, as it is written (Leviticus 13:44): “The man is leprous; he is unclean.” A man lets his hair grow and he tears his garments. A woman does not let her hair grow and she does not tear her garments.
+האיש מדיר בנו בנזיר – (this section of the Mishnah is also found in Tractate Nazir, Chapter 4, Mishnah 6) – His minor son and his Naziriteship falls upon him, and even when he grows up, and this Halakha is in [Tractate] Nazir and it has no support from the Torah.
+האיש מגלח על נזירו אביו – (this section of the Mishnah is also found in Tractate Nazir, Chapter 5, Mishnah 7) – if his father made a vow in his Naziriteship and separated out his sacrifice (i.e., hair offering), and died, and his son was a Nazir, or that he took the vow of Naziriteship after the death of his father, the son shaves his head on the day of his fulfillment [of the vow] and he brings the sacrifices that his father separated out. And also this Halakha has no support.
+האיש מקדש את בתו – (this section of the Mishnah is also found in Tractate Kiddushin, Chapter 2, Mishnah 1) – he accepts the betrothal of his minor daughter against her will, as it is written (Deuteronomy 22:16): “I gave this man my daughter to wife.”
+האיש נסקל ערום – (this section of the Mishnah is also found in Tractate Sanhedrin, Chapter 6, Mishnayot 3-4) – as it is written (Leviticus 24:14): “and let [the whole community] stone him,” but it is impossible to state him and not her, for behold it is written (Deuteronomy 17:5): “you shall take the man or the woman [who did that wicked thing] out [to the public place],” but rather, him but not his clothing, but her (i.e., this woman) with her clothes.
+האיש נתלה – as it is written (Deuteronomy 21:22): “and you impale him on a stake,” him and not her.
+האיש נמכר בגניבתו – as it is written (Exodus 22:2): “he shall be sold for his theft,” and not her theft.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+ארוסה ושומרת יבם – a betrothed woman whose betrothed is jealous of her and the childless brother’s widow awaiting levirate marriage whose levir is jealous of her.
+
+ולא נוטלות כתובה – for she caused to make herself prohibited upon him for she had retired under suspicious circumstances after a warning given to the suspected wife–manifestation of jealousy that from this manifestation of jealousy and the prohibition, one does not do less, as it is written (Numbers 5:12): “Speak to the Israelite people, etc.” which includes the betrothed woman and the childless brother’s widow awaiting levirate marriage.
+תחת אישה – The verse states that she sits underneath him.
+נתינה – from the Gibeonites and they are prohibited from entering the congregation [of the Lord].
+לא שותות – this portion was not stated other than when it was appropriate to fulfill it, as it is written (Numbers 5:12): “if any man’s wife has gone astray.” The Biblical verse speaks of what is appropriate to marriage, except for a widow [married] with a High Priest [or a divorcee or a woman released from a levirate marriage by Halitzah with a regular Kohen,] etc.
+ולא נוטלות כתובה – even though the rest of the widows with a Kohen Gadol–High Priest collect their Ketubot, as we state in [Tractate] Ketubot [100b and Tractate Yevamot 84a]. This woman does not have her Ketubah because her retiring under suspicious circumstances caused this to her.
+
+Mishnah 2
+
+אמר בעלה איני מקשה ושבעלה בא עליה בדרך – since he causes her that she should not drink [the waters of bitterness], she takes–receives her Ketubah.
+מתו בעליהן – all of the women suspected of infidelity who are appropriate to drink, but did not have an opportunity to be caused [by their husbands] to drink [the bitter waters] until they died.
+ב"ש אומרים נוטלות כתובה – for a document that is designated for collection is considered as collected.
+ולא שותות – as it is written (there – Numbers 5:15): “The man shall bring his wife [to the priest].”
+וב"ה אומרים לא שותות ולא נוטלות כתובתן – meaning to say that from out of the fact that they don’t drink [the waters of bitterness] , they don’t take their Ketubot, for the document that is designated for collection is not considered as already collected.
+
+Mishnah 3
+
+מעוברת חבירו – who died or divorced her and left her pregnant or nursing and the Sages forbid her to marry until the child born would be two years old and he went and married her prior to that time and was jealous of her and she had retired under suspicious circumstances.
+לא שותה – for she is not appropriate to fulfill it for Rabbi Meir holds ha a person who marries a woman who was impregnated by another or who had her become a nursing mother from another should divorce her and never ever return her. But the Halakha is not according to Rabbi Meir.
+יכול הוא להפרישה – until twenty-four months [have passed] and then to retore her. Therefore, we can her worthy of marriage.
+אילונית – she is man-like and does not give birth (i.e., barren, incapable of conception – see Talmud Ketubot 11a for its etymology from "איל"–ram-like).
+ושאינה ראויה לילד – for she had drank that cup of impotence–sterility, and it is prohibited to establish them for one who has not children.
+ר"א אומר יכול הוא לישא אשה אחרת – and he will be permitted to uphold this one. Therefore, she is appropriate for marriage. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 4
+
+אשת כהן שותה ומותרת לבעלה – if she is found innocent, for you might have thought for since she is the wife of a Koehn that was forced [to have sexual intercourse with another man], she is forbidden to her husband, let us fear lest she was forced to have sexual intercourse [with another man] and therefore, the [bitter] waters did not examine her, this comes to teach us that this is not the case.
+אשת סריס – that you should not say that apart from “your wife” (Numbers 5:19), the All-Merciful said. But this one is not son of that one. This is what it comes to tell us.
+על ידי כל העריות מקנאים – if he was jealous of her from her father or from her brother, or from one of all of the prohibited relationships and she had retired under suspicious circumstances, it is a manifestation of warning and she is prohibited to him and she drinks [the waters of bitterness]. So that she will not state that “she was defiled,” “she was defiled,” twice – the first [time] to her husband and the [second] to the one who had engaged in intercourse with her, for where he is forbidden to her with this act of prostitution excluding that where is he is prohibited to her and we establish [stating not], this is what it comes to tell us [that this is not the case].
+חוץ מן הקטן – younger than nine years of age and one day where Maimonides explained that his coition is not coition. But to me, it appears that a minor child younger than age thirteen and one day who had not brought signs of puberty, as it is written (Numbers 5:13): “in that a man has had carnal relations with her,” a man, but not a minor child.
+ממי שאינו איש – excluding an animal.
+
+Mishnah 5
+
+אלו שב"ד מקנאין להם – if they see them that they are acting with licentiousness.
+ולא להשקותה אמרו – for we surely require (Numbers 5:15): “that man shall bring his wife [to the priest]” and we don’t have it, and her husband also, when he will come, he cannot cause her to drink [the waters of bitterness] through this warning given to the suspected wife for we require (Numbers 5:14): “and he is wrought up about the wife [who has defiled herself]” and (Numbers 5:15): “that man shall bring his wife,” and Rabbi Yosi does not require: “he is wrought up about the wife”–"וקנא" and “that man shall bring his wife”–"והביא" and the Halakha is not according to Rabbi Yosi. But a blind person does not cause his wife to drink, as it states (there – Numbers 5:13): “unbeknown to her husband”–"מעיני אישה" (literally, from the eyes of her husband), and from what is stated (Numbers 5:29): “a woman who goes astray while married to her husband”–"אשה תחת אישה" – we learned that whatever prevents the husband from causing [her] to drink, prevents the woman from drinking [the waters of bitterness] if his wife had the same thing. Therefore, if she was blind, she does not drink, and if she was lame, she does not drink, as it states (Numbers 5:18): “After he (i.e., the priest) has made the woman stand [before the LORD],” and similarly, if she had her hand or fingers cut off, as it states (Numbers 5:18): “and place upon her hands [the meal offering of remembrance],” or mute, as we require (Numbers 5:22): “And the woman shall say, [“Amen, amen],” and similarly, if the husband was lame, or had his fingers or hand cut off or was mute, he does not cause her to drink [the waters of bitterness, since it is written (Numbers 5:29): “when a woman goes astray while married to her husband”–"אשה תחת אישה" – as we have stated.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כך בודקין – adulterer.
+ובאו ובאו – both of them (Numbers 5:22 and Numbers 5:27) have an extra [letter] “vav” for interpretation.
+נטמאה ונטמאה – (Numbers 5:27 and Numbers 5:29) the extra “vav” in the second word "ונטמאה" –and defiles herself (Numbers 5:29) is for interpretation.
+רבי אומר שני פעמים וכו' – Rebbe (i.e., Rabbi Judah the Prince) did not expound the extra letter “vav” as Rabbi Akiva but rather the inclusion of the Biblical verses he expounds whether the two forms of "ובאו" –”and they enter” (verse 22) and “the spell-inducing waters enter” or whether two forms of "ונטמאה" –”if she defiled herself” (verses 28 and 29).
+
+Mishnah 2
+
+בו ביום דרש – every place where it teaches: "בו ביום"–on that selfsame day is the day where they appointed Rabbi Eleazar ben Azariah to the presidency, when the [number of] students were increased, they gave permission to all to enter (see Talmud Berakhot 28a). [And because of] of this exposition of נטמאה ונטמאה–she defiled herself (Numbers 5:27); and defiles herself (Numbers 5:29), also was expounded on that selfsame day, we take it as a tradition for all of these here.
+כלי חרס – it is a first level of ritual impurity which was defiled from the unclean reptile which is one of the direct causes of Levitical impurity.
+אינו אומר טמא – (Leviticus 11:33): “everything inside it shall be unclean”; it does not say טמא–is impure–unclean but rather יטמא–will be unclean–impure. It comes to expound also – that יטמא means – that it defiles other things.
+למד על ככר שני – therefore it took the tradition of a loaf because it is found in an oven.
+שמטמא את השלישי – and even that which is non-holy, for the Biblical verse was written undefined.
+דור אחר – from those who will come in the future who will purify the third level of Levitical impurity, and even Terumah–priest’s due which has no Biblical verse regarding it from the Torah.
+והרי עקיבא תלמידך מביא לו ראיה מן המקרא שהוא טמא – even for non-holy produce, but the Halakha is not according to Rabbi Akiva and something that is second level of Levitical impurity does not make something third level of Levitical impurity for non-holy produce, but only for produce dedicated to the Temple.
+
+Mishnah 3
+
+מגרש – an open place free from sowing and from trees for the beauty of the city. But two-thousand [cubits] is not mentioned there for the Levites and is not mentioned other than [for leaving from the limits of] Shabbat.
+שדות וכרמים – and two-thousand [cubits] surrounding they gave to the Levites, and from them they left one-thousand [cubits] surrounding the city for the fields and the rest of the fields and vineyards. And the Halakha is according to Rabbi Eliezer the son of Rabbi Yosi HaGlili that the Sabbath limit is two-thousand [cubits] according to the Rabbis.
+
+Mishnah 4
+
+שאין ת"ל לאמר – which is not similar to the other [mentions] of [the word] "לאמר" –saying, that are in the Torah for the Divine Presence speaks to Moses stating the utterance to Israel. But here, we don’t say this.
+בקורין את ההלל – headings of chapters alone that they would answer following them.
+
+Mishnah 5
+
+מאהבה – that he loved “the place” (i.e., God).
+שקול – the weight will be equivalent, not outweighing to one side or the other, and he holds the Biblical verse with the letter “Vav,” and its implication is that the Biblical verse ended with a “Vav.” "הן יקטלני"–He may well slay me (Job 13:15) – though he kills me, “yet I will trust in Him no longer,” or, “yet I will trust in Him.” (whether one reads the word as לא or לו ).
+מיראה – from fear of retribution that will not come upon him.
+ירא אלהים – and he doesn’t love God.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+משקינא לה ונסתרה אפילו שמע מעף הפורח that she retired under suspicious circumstances–secluded herself, 
+יוציא ויתן כתובה – he should divorce her and provide her Ketubah settlement. Rabbi Eliezer, according to his reasoning who said in the first chapter (Tractate Sotah, Chapter 1, Mishnah 1), that a married woman’s retirement with a man under suspicious circumstances does not require testimony and even a slave and even a maid-servant are believed, that is (identical with) a flying bird for a married woman’s retirement with a man under suspicious circumstances is compared through close analogy of Biblical verses to ritual defilement and everyone is believed regarding her. Therefore, if she retired with a man under suspicious circumstances and he does not want to have to cause her to drink [the bitter waters], he should divorce her and provide her with her Ketubah settlement.
+רבי יהושע אומר עד שישאו ויתנו בה מוזרות בלבנה – women who spin by the light of the moon. Rabbi Yehoshua, according to his reasoning, who said that we cause her to drink [by the testimony] of two [witnesses]. However, when they (i.e., the women twisting yarn) speak of her by [the light of] the moon, the matter is ugly licentiousness, and she should be divorced for even water, moreover, does not examine her as it is taught in the first chapter. But she is ritually pure, and women twisting yarn by moonlight should be talking about her. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 2
+
+אני ראיתיה שנטמאת – in that retirement [of hers] under suspicious circumstances which is through two witnesses according to Rabbi Yehoshua or through the flying bird according to Rabbi Eliezer.
+לא היתה שותה – for one witness is believed concerning her even to cause her to lose her Ketubah settlement for there is a basis for it.
+אף לפסלה מכתובתה – that she should not drink [the bitter waters] not take [the settlement of] her Ketubah.
+יבמתה – the wife of her husband’s brother.
+ובת בעלה – from another wife.
+הרי אלו נאמנות – for this testimony, even though they are ineligible for all other testimony which is to her detriment because the Torah believed all testimony that there is concerning her. But, however, not to make her ineligible for her Ketubah [settlement], for they hate her, but rather, that she should not be suspected by her husband of having been unfaithful.
+
+Mishnah 3
+
+שהיה בדין – that one witness should not be believed concerning her if it is not from the decree of the Biblical verse.
+עדות הראשונה – her retirement under suspicious circumstances which does not make her forbidden [to her husband] eternally other than until she drinks [the bitter waters].
+אינה מתקיימת בפחות משנים – since we require to state from an analogy–Gezerah Shavah, and this is Rabbi Yehoshua’s view.
+עדות האחרונה – ritual impurity.
+כל [עדות] שיש בה – it is believed concerning her, as it is written (Numbers 5:13): “and there is no witness against her,” and all mentions of the word "עד"–witness that is mentioned in the Torah, undefined, is not other than two, as it necessitated the Bible to state (Deuteronomy 19:15): “A single witness may not validate against a person [any guilt or blame for any offense that may be committed: a case can be valid only on the testimony of two witnesses or more].” We learn from this that "עד"–witness implies two [witnesses], until the Biblical verse explicitly specifies one [witness]. And as it states, that she was not caught to be forbidden, so we see that one witness is believed.
+
+Mishnah 4
+
+עד אומר נטמאת ועד אומר לא נטמאת – establish one near one, and there is doubt regarding her and she drinks, and especially when they come one in the presence of the other. But this one after that one, when the first stated that she was defiled, he is believed as two [witnesses]. But the second who states that was not defiled, is just considered as one, for the words of the one are not in place of two [witnesses].
+ושנים אומרים לא נטמאת – meaning to say that she was not defiled in your presence, that when you came and found that they retired under suspicious circumstances together and we also were with you and in your presence she was not defiled, the one witness was dismissed and his words were voided because of the two [witnesses] and she remains in a state of “doubt” if she had been defiled before they came and found them [together] and therefore, she drinks [the bitter waters]. And we are taught by the Tanna–teacher in these two clauses of our Mishnah that they are ineligible for [providing] testimony, they went after the majority opinion whether for leniency or stringency, meaning to say, whether to cause her to drink or not to cause her to drink.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+אלו נאמרין. פרשת סוטה – as it is written (Numbers 5:19): “[The priest shall adjure the woman,] saying to her, [“If no man has lain with you, if you have not gone astray in defilement while married to your husband, be immune to harm from this water of bitterness that induces the spell].” In any language that he states it.
+וידוי מעשר – (Deuteronomy 26:13): “I have cleared out the consecrated portion from the house, etc.” He states it in any language that he wishes, as it is written (ibid.): “You shall declare before the LORD your God,” in every language that he speaks.
+קריאת שמע – as it is written (Deuteronomy 6:4): “Hear O Israel ” in any language that you hear.
+ותפלה – a congregation–community that prays, prays–recites the Amidah in any language, but an individual does not pray other than in the holy tongue (i.e., Hebrew).
+וברכת המזון – as it is written (Deuteronomy 8:10): ‘and you shall bless–give thanks [the LORD your God],” in any language that you bless–give thanks.
+ושבועת העדות ושבועת הפקדון – in any language that he made them take an oath and did not give thanks, they are liable. The oath of testimony, we derive it as it is written regarding it (Leviticus 5:1): “[If a person incurs guilt] when he heard a public imprecation,” and the oath of deposit, he derives it [through an analogy] from the oath of testimony (Tractate Sotah 33a): "תחטא" –incurs guilt (Leviticus 5:1) and "תחטא"–sins (Leviticus 5:21).
+
+Mishnah 2
+
+מקרא בכורים – that he would recite from (Deuteronomy 26:5): “My father was a fugitive Aramean,” until the conclusion of the portion.
+וחליצת יבמה – she states (Deuteronomy 25:7): “My husband’s brother refuses to establish a name in Israel for his brother,” and he states (Deuteronomy 25:8): “I do not want to marry her.” And after the ceremony of removing the shoe of the brother-in-law–levir, she says (Deuteronomy 25:9): “Thus shall be done to the man [who will not uphold his brother’s house!]”
+ברכות וקללות – that the Jewish people recited at Mount Gerizim and Mount Ebal.
+
+ברכות כ"ג – after the Divine Service on the Day (i.e., Yom Kippur) in the innermost sanctum (i.e., the Holy of Holies), he would read the portion in the Torah and make the eight blessings that are explained in our Mishnah.
+ופרשת המלך – this is the portion of "הקהל"–Gathering the people (see Deuteronomy 31:10-13), as it explains at the end of our chapter (Mishnah 8).
+ופרשת עגלה ערופה – (Deuteronomy 21:7): “Our hands did not shed this blood,” (Deuteronomy 21:8): “Absolve, O LORD, your people Israel, etc.”
+פרשת משוח מלחמה – (Deuteronomy 20:2): “Before you join battle, etc,” (Deuteronomy 20:3): “Hear, O Israel! You are about to join battle [with your enemy].”
+
+Mishnah 3
+
+כיצד – like from where.
+ולהלן הוא אומר – in the blessings and curses of Har Gerizim (Deuteronomy 27:11-14).
+מה ענייה האמורה להלן בלשון הקודש – as it is written (Deuteronomy 27:14): “[The Levites] shall then proclaim in a loud voice to all the people of Israel.” And it is written there (Exodus 19:19): “God answered him in thunder.” Just as there, it is in the Holy Tongue (i.e., Hebrew), so here too, in the Holy Tongue.
+
+Mishnah 4
+
+וענתה ואמרה ככה – there is no need to teach it through a Gezerah Shavah (analogy), for it is learned from itself, (Deuteronomy 25:9): ‘and [she shall] make this declaration: Thus [shall be done to the man who will not build up his brother’s house!].” In such a language she should state this.
+
+Mishnah 5
+
+שבשומרון – near Shomron–Samaria.
+מכאן ומכאן – on the mountains.
+בשבעים לשון – in the writing of seventy nations and all who wish to teach it should come to study so that there won’t be any fault-finding for the nations to state that we didn’t have from where to learn.
+את האבנים – they concealed the alter after they offered the burnt offerings and the peace offerings.
+ולנו במקומן – in their lodgings in Gilgal, and there, they established the stones.
+
+Mishnah 6
+
+במדינה אומר אותה שלש ברכות – that the Kohanim interrupt between each verse, [and the community] answers [Amen].
+ובמקדש ברכה אחת – because they do not answer “Amen” in the Temple and there is no interruption here.
+ככתבה – with a Yud, Heih (i.e., the letters of the name of God).
+בכנויו – with an Aleph, Daleth [Nun, Yud] for we don’t mention God’s name as it is written other than in the Temple alone, as it states (Exodus 20:21): “in every place where I cause My name to be mentioned, I will come to you and bless you.” The Biblical text transposed it and expounded upon it: In every place that I will come to you and bless you, which is in the Temple–Sanctuary, there I will mention My name.
+כנגד כתפותיהם – because it requires the lifting of the palms of the hands, as it is written (Leviticus 9:22): “Aaron lifted up his hands toward the people and blessed them.” And it is written (Deuteronomy 18:5): “him and his descendants [to be in attendance for service in the name of the LORD] for all time.” Just as he is with the raising of his hands, so too his descendants–children also with the raising of their hands for all time.
+ובמקדש – when they bless the people with the holy name of God and Divine Presence is above from the second joints of their fingers, they lift their hands above their heads.
+שאין מגביה ידיו למעלה מן הציץ – because the name of God is written upon it. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+ברכות כ"ג – on Yom Kippur after the Divine Service–Avodah had been completed, he reads the Torah and makes eight blessings–benedictions.
+חזן הכנסת – the sexton of the assembly upon whom the duties of the assembly are upon him to bring in
+ראש הכנסת – through his lips are decided all the matters of the congregation, who will recite the prayers leading up to the Shema for the benefit of those who come too late for the regular service, who will recite the Maftir–Haftarah from the prophets and who will go down before the Ark (to serve as the representative of the congregation).
+סגן – who is ready in place of the Kohen Gadol–High Priest for if something should happen to him to make him unfit for service, he will serve in his place.
+והסגן לכ"ג – and all of them are because of the honor of the High Priest, as it is written (Proverbs 14:28): “A numerous people is the glory of the king.”
+וכ"ג עומד ומקבל – it follows that he was sitting, we learn from this that he would read in the Women’s Court, for if it was in the Court of Israel, we hold that there is no sitting in that court other than only the kings of the house of David.
+וקורא אחרי מות – which is the order of [the ritual of] Yom Kippur.
+ואך בעשור – in the Torah portion (Leviticus 22:26 and following): “When an ox or a a sheep or a goat is born” that is near the portion of Aharei Mot (Leviticus 16) and he is able to roll the Torah scroll to there while the Aramaic translator is translating the concluding verse of Aharei Mot and there is no delay in order that the Aramaic translator should interrupt–stop.
+וגולל את התורה – and even though he did not read about the tenth [day of Tishrei] in the book of Numbers (chapter 29, verses 7-11), he reads it by heart. But he should not roll the Torah scroll to there because it is far and there is a delay that would cause the Aramaic translator to interrupt and it is a reproach to the community, and to read from two Torah scrolls is impossible because single person does not read from two Torah scrolls in the congregation because of the defect of the first Torah scroll.
+יותר ממה שקריתי לפניכם – what I am about to read further by heart, they should not say that it is missing from this Scroll, therefore, I won’t roll it there, and why so much? In order not to cast aspersion against the Torah scroll.
+על התורה – the blessing that is after it (i.e., the Haftarah).
+ועל העבודה – May the LORD our God accept [our worship].
+ועל ההודאה – We give thanks to You.
+ועל מחילת עון – You have chosen us that we conclude it with “the king who pardons and forgives our iniquities.”
+ועל המקדש – that th Divine Presence should rest on the Temple and we conclude it with Praised is the LORD Who dwells in Zion.
+ועל הכהנים – that He should accept their sacrifices with favor and we conclude it with [the blessing] “who sanctifies the Kohanim.”
+
+Mishnah 8
+
+[בשמיני] – In the eight year of the Sabbatical year–Shemittah that just passed, which is at the conclusion of this seventh year at the conclusion of the first day of Yom Tov (i.e., Sukkot), as it is written (Deuteronomy 31:10): “On the Feast of Booths.” I hear–learn even on the last day of Yom Tov of the holiday, the inference teaches us (Deuteronomy 31:11): “When all Israel comes to appear [before the LORD your God],”from the beginning of the Intermediate Days [of the Festival].
+אגריפס המלך – he was from the seed of Herod and in his days, the Second Temple was destroyed.
+זלגו עיניו דמעות – fo this Biblical verse disqualifies him from being King.
+אחינו אתה – his mother is from the Israelites.
+וקורא מתחלת אלה הדברים עד שמע – that is in [the Torah portion of] Vaethanan, and connects with the portion of the Shema (Deuteronomy 6:4-9) and “If you will surely hearken” (Deuteronomy 11:13-21), for in the portion of the Shema is the acceptance of the kingdom of heaven and in the “If you will surely hearken” portion is the acceptance of the yoke of the commandments and he skips and reads (Deuteronomy 14:22): You shall set aside every year a tenth part” and from there he skips and reads (Deuteronomy 26:1ven 2): “When you have set aside in full the tenth part of your yield,” because it is the time of the ingathering [of the crops] and the giving of gifts to the poor and separating the priest’s due and the tithes and even though the portion of the king is between the “You shall set aside every year a tenth part” and “When you have set aside in full the tenth part of your yield,” he reads them together to not interrupt the [verses about the] tithes and afterwards the blessings and curses (Deuteronomy chapter 27-28) which are the acceptance of the decrees and punishments of the Torah and then he returns and reads the portion of the king (Deuteronomy 17:15-20): “You shall be free to set a king over yourselves.”
+
+Chapter 8
+
+
+
+Mishnah 1
+
+משוח מלחמה. ודבר אל העם בלשון הקדש – it is stated here (Deuteronomy 20:2): “[Before you join battle, the priest shall come forward] and address the troops.” And it is stated elsewhere (Exodus 19:19): “As Moses spoke, [God answered him in thunder].” Just as elsewhere is in the Holy Tongue (i.e., Hebrew), even here too is in the Holy Tongue.
+
+הגפת תריסין – striking of those defending each other to cause the hearing of a voice and to threaten.
+הקלגסין – sticks whose heads are curved and they beat them on stones and they fly off on their enemies.
+שובך – the officer of the army Hadarezer in [Second] Samuel [10:16].
+
+Mishnah 2
+
+אחד הבונה ואחד הלוקח – a house built which for him was new.
+ואחד הנוטע חמשה אילני מאכל – and in this, it is a vineyard, two against two, and one goes out with a tail, and even from five types they combine.
+
+Mishnah 3
+
+אילני סרק – such as cedar and sycamore that don’t produce fruit.
+והמחזיר את גרושתו – and he betrothed her, he does not return to her for she is not new to him and in Scripture it is written (Deuteronomy 24:5): “[When a man has taken] a new bride, [he shall not go out with the army or be assigned to it for any purpose].”
+אלמנה – and a High Priest betrothed her, he does not return [to her – a widow],as it is written (Deuteronomy 20:7): “[Is there anyone who has paid the bride-price for a wife,] but has not yet married er? [Let him go back to his home, lest he die in battle and another marry her],” but it was possible. To state, and he did not take her? What is “to take her?” that she is appropriate for him to take her [as a wife].
+על מכונו – tore it down and built it like the first measure, he does not return [to live in it], for it is not new and it is worse than someone who purchases it or who inherits it.
+הבונה בית לבנים בשרון – it is a place whose name is Sharon, and its land is not nice for bricks and it is not something enduring for they had to renew it twice every seven years.
+
+Mishnah 4
+
+ואלו שאין זזין ממקומן – for those above go until the border. And there, we hear the words of the Kohen and they return from the battlefield into the midst of the land of Israel. But they do not return to their homes but rather engage in providing water and food to those who go to war and these do not move from their places and even to go to the border line and to return at the direction of the Kohen.
+הבונה בית וחנכו – and do not live in it for a year yet, and similarly, one who plants a vineyard and redeem it, and the fourth year has not yet passed upon it.
+נקי יהיה לביתו – for his house.
+יהיה – an amplification which the Biblical verse adds to you which is something other that should be like this.
+
+Mishnah 5
+
+ויספו השוטרים – on the words of the Kohen.
+בקשרי המלחמה – that they become knotty to stand squeezed together that the enemies will not separate them.
+לפיכך – the person who is fearful is the person who fears from sins that are in his hand, the Torah hung “built, and planted and betrothed” to return on their account, so that the return would be dependent upon this and he would not be embarrassed to state regarding it from the sins that are in his hand and he is fearful and returns.
+ר' יוסי אומר אלמנה לכהן גדול וכו' – for Rabbi Yosi HaGlili, even if he transgressed on the words of the Scribes, he returns, for according to Rabbi Yosi, until he transgresses the words of the Torah is similar to a widow marrying a High Priest.
+
+Mishnah 6
+
+ובעקבו של עם – at the rear of the people who guard that the last ones who are behind them should not flee.
+זקפים – warriors appointed to this, for if one of the fighters falls, he will restore him and raise him up.
+ואחרים מאחוריהם וכשילין של ברזל – to guard that they will not flee.
+כשילים – iron hatchets–spades.
+לקפח את שוקיו – to sever his foreleg.
+שתחלת ניסה נפילה – it is transposed language for the beginning of falling (i.e., in slaughter) is the rout (see Talmud Sotah 44b).
+
+Mishnah 7
+
+בד"א – that they return from the battlefield and there are those who do not move from their places in an optional war.
+אבל מלחמת מצוה הכל יוצאים – a war of the Land of Israel, and the war against Amalek. Everyone admits that it is obligatory, and everyone goes out in it [to fight]. But the wars of the House of David to extend and widen the brder of Israel and to assess taxes from peoples such as the war of Aram Naharayim and Aram Tzobah (Syria), everyone agrees that it is option. But the First Tanna–Teacher and Rabbi Yehudah did not disagree other than with a war that Israel fights with its enemies in order that they not grow stronger over them and trouble hem. The first Tanna–teacher calls that an optional war, and holds that a person is not permitted to make himself idle from the commandment in order to fight in a war like this, but Rabbi Yehuda holds that this also is a commanded war, for after it is to save Israel from the hand of their enemies, and one who engages in a commandment is exempt from another commandment. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+עגלה ערופה בלשון הקדש – what the elders say (Deuteronomy 21:7): “Our hands did not shed this blood,” and the Kohanim state (Deuteronomy 27:8): “Absolve, O LORD, Your people Israel [whom You redeemed, and do not let guilt for the blood of the innocent remain among Your people Israel],” it was necessary to state this in the Holy Tongue (i.e., Hebrew).
+שנאמר כי ימצא וכו' – and in the same portion it states (Deuteronomy 21:7): ‘And they shall make this declaration,” and it states further on (Deuteronomy 27:14): “The Levites shall then proclaim [in a loud voice to all the people of Israel.” Just as there it is in the Holy Tongue (i.e., Hebrew), even here is in the Holy Tongue.
+היו יוצאים – and they come there and measure from the slain to the side of the villages that surround him to know which is closest.
+אין ב"ד שקול – a Jewish court is not made where it will be possible to divide into equal shares but rather, that the majority will be on the one side, to fulfill (Exodus 23:2): “[you shall not give perverse testimony in a dispute] so as to pervert in favor of the mighty.”
+
+Mishnah 2
+
+נמצא סמוך לספר – near the border of non-Jews
+לא היו מודדים – they would not measure, as it is written (Deuteronomy 21:1): “someone slain is found [lying in the open],” excluding someone who brings himself that is nearby the border of the non-Jews as if he brought himself to death.
+לעיר שאין בה ב"ד לא היו מודדין. אין מודדין אלא מעיר שיש בה ב"ד – this is what he said: if he is found near a city that lacks in it a Jewish court, we don’t measure it, but rather, [near to] a city that has a Jewish court close to it. What city that has a Jewish court near it? And if he did not repeat this teaching, I would think that we don’t measure at all, the inference teaches us (Deuteronomy 21:3): “The elders of the town [nearest the corpse] shall then take a [heifer which has never been worked, which has never pulled in a yoke],” anyמway, for this “the city” is an additional Biblical verse” for one could have written “and the city that is closest to the slain and its elders went out.”
+מכוון – squeezed in–confined, that it is not closer to this or fro that one, even as much as a thread’s length.
+מביאות שתי עגלות דברי ר"א – but the Halakha is not like this, but rather, both bring one heifer jointly . And we state this in the Gemara in [Tractate] Bekhorot [18a).
+אין ירושלם מביאה עגלה ערופה – as it is written (Deuteronomy 21:1): “in the land that the LORD your God is assigning you [as a possession) to possess,” excluding Jerusalem that was not allotted to the tribes.
+
+Mishnah 3
+
+נמצא ראשו במקום אחד – now the Tanna is not speaking about the matter of measuring, since the end (actually, the beginning of Mishnah 4 of this chapter) teaches, from where do they measure–"מאין מודדין" – it follows that in the first part of the Mishnah we do not deal with measurement, but rather, we are dealing with the corpse of a person whose relatives are unknown and whose burial is obligatory on everyone that acquires its place for where his head is found in one place and his body in another place, we bring the head to the body and we bury it where the body is found, for the body fell in its place for the head is unsteady, which are the words of Rabbi Eliezer.
+רבי עקיבא אומר מוליכין הגוף אצל הראש – for the head, where it fell, it fell, and its body runs and goes, and the Halakha is according to Rabbi Akiva.
+
+Mishnah 4
+
+ר:א אומר מטיבורו – he holds that the real life is in his navel.
+ר' עקיבא אומר מחוטמו – real life is from his nose (cessation of breath from the nostrils is the main sign of death – see Talmud Yoma 85a), as it is written (Genesis 7:22): “All in whose nostrils was the merest breath of life.”
+מקום שנעשה חלל מצוארו – it is not called slain, other than from the neck, as it is written (Ezekiel 21:34): “you shall be wielded over the necks of the dishonored withed ones.” Therefore, from it (i.e., the neck) they would measure, as it is written (Deuteronomy 21:3): “[The elders of the town nearest] to the corpse,” But the Halakha is according to Rabbi Akiva.
+
+Mishnah 5
+
+נפטרו זקני ירושלם – who do not come other than to measure, as it is written (Deuteronomy 21:2): “Your elders and magistrates shall go out and measure [the distances from the corpse to the nearby towns].”
+אע"פ שאינו איתן כשר – it did not state "איתן"–everflowing–strong wadi (Deuteronomy 21:4) as an indispensable condition but rather for the Mitzvah.
+בקופיץ – a large knife.
+מאחריה – opposite its neck.
+מקומה אסור – forever.
+ומותר לסרוק שם פשתן – work that is not on the body of the land, as it is written (Deuteronomy 21:4): “[a heifer] which has never been worked, which has never pulled a yoke.” Just as sowing is special which is on the main body of the land, so also, all work which is on the main body of the land.
+לנקר את האבנים – to chisel the stones.
+
+Mishnah 6
+
+ולא בא לידינו ופטרנוהו – without food.
+ולא ראענוהו והנחנוהו – without accompaniment.
+
+Mishnah 7
+
+תצא ותרעה בעדר – like other non-holy animals.
+כפרה ספיקה – which had performed its own [work].
+ואחר כך נמצא ההורגד ה"ז יהרג – as it is written at the end of the portion of the heifer whose neck was broken (Deuteronomy 21:9): “Thus you will remove from your midst guilt for the blood of the innocent.”
+
+Mishnah 8
+
+עד אחד אומר ראיתי ועד אחד אומר לא ראית – as for example when both came at the same time [then] they would break the neck. But if one came first and said “I saw the killer”, and they believed him like two [witnesses]. For the Torah believed him, as it is written (Deuteronomy 21:1): “the identity of the slayer not being known,” but if they did know, even through one witness, they don’t break the neck, even though one witness had come and afterwards his testimony is contradicted, the second is not believed, because the words of the one is not in the of two [witnesses].
+עד אחד אומר ראיתי ושנים אומרים לא ראית היו עורפים – as, for example, the two [witnesses] and the one are invalid witnesses, for in the case of invalid witnesses, one goes according to the majority of opinions.
+
+Mishnah 9
+
+בטלה עגלה ערופה – because they knew of them who was accustomed to kill.
+בטלו האשכולות – a person who has everything (this is a Notarikon – describing the word אשכולות – see the commentary of Tosafot Yom Tov who also quotes Maimonides on this matter), meaning to say, their Torah is true without reproach.
+
+Mishnah 10
+
+הודיית מעשר – the confession of the tithe (Deuteronomy 26:13): “I have cleared out the consecrated portion from the house; and I have given it to the Levite,” because Ezra fined the Levites that they did not give to them the tithe [of the tithe] when he came up [to the Land of Israel] from the Diaspora, and the Levites did not go up with him, and he (i.e., Ezra) commanded that they should give the tithe [of the tithe] to the Kohanim, and Yohanan the High Priest annulled the confession because he was not able to say, “and I have given it to the Levite.”
+בטל את המעוררים – for the Levites would say on each day on the platform (Psalms 44:24): “rouse yourself, why do you sleep, O God.” He stated: Is there sleep before God? (see Talmud Sotah 48a and Tosefta Sotah 13:9). And he stood and annulled them.
+ואת הנקפין – that they would wound the calf of the sacrifice between its horns in order that blood would fall between its eyes so that it would not see and it would be easy to bend over and to slaughter it and he would stand and annul it for it appeared as having a blemish (and unfit for the altar) and he established for them rings in the ground for them to place the neck of the animal within it.
+נוקפין – beat and its example [Tractate Hullin 7b], “no person bruises his finger here on earth [unless it was so decreed against him in heaven].”
+היה פטיש מכה בירושלים – on the Intermediate days of the Festival those artisans of copper and iron would beat with a hammer in order to perform work which cannot be postponed without irretrievable loss, and he stood and cancelled them because the thing becomes more known and there is a disregard of the Intermediate Days of the Festival.
+ובימיו אין אדם צריך לשאול על הדמאי – for he said to the people of his generation that just as regarding the great heave offering–priest’s share of the crop, its punishment [for non-fulfilment] is death, so too, the tenth of the tenth [given by the Levites to the Kohanim] and separation of priestly shares is required before one is able to partake of them, [non-fulfillment] is punishable by death and he established that they should take out from the doubtfully tithed produce only the tenth-of-a-tenth and the Second Tithe, and they should not take out it the First Tithe and the Poor Man’s Tithe for one can say to the Levite and–or the Poor Person: Bring proof that it is produce from which priestly gifts and tithes had not yet been separated and take it. And from this ordinance and onward, a person who takes his fruit from the marketplace would not ask if they had been properly prepared [by the giving of the priestly gifts and tithes] or not, but immediately, he separates from them the tenth-of-the-tenth and the Second Tithe, and consumes the rest for anyone who purchases from those who did not observe certain religious customs regarding tithing, their produce is considered doubtfully tithed.
+
+Mishnah 11
+
+סנהדרין – the judges are there, and they are called a Sanhedrin in that they detest a majestic appearance–an imposing figure in judgment.
+בטל השיר – as it is written (Lamentations 5:14): “The old men are gone from the gate, The young men from their music” when the elders who were the Sanhedrin who were sitting at the gate were made idle, the young men were also made idle from their music.
+
+Mishnah 12
+
+משמתו נביאים הראשונים – all the prophets are called the Early Prophets, except for Haggai, Zechariah and Malachi and their associates for they were the Latter [Prophets] who were during the days of the Second Temple.
+השמיר – a kind of worm-like creature like the size of a barley-corn that they would show it–place it upon the stones marked with ink and they would split open on their own, [and through it] would open the stones of the Ephod and the Breastplate, as it is written concerning them (Exodus 28:20 – see also Talmud Sotah 48b): “in their mountings,” that they would be complete and not lacking [but he would write on them with ink] and the Shamir would show them outside upon the ink.
+ונופת צופים – honey that comes from a place whose name is the inner portion of the cells and is more praiseworthy.
+ופסקו אנשי אמנה – that believe in the Holy One, blessed be He.
+
+Mishnah 13
+
+הטהרה בטלה את הטעם – the ritual purity that ceased from Israel, the taste and aroma of the fruits were abolished, for at the time that Israel was ritually pure and engaged in ritual purity, even the Holy One, blessed be He would purify the produce from a bad taste and a bad smell.
+מעשר בטל שומן דגן – for the tithe was called fat, as it is written (Numbers 18:12): “All the best of the oil.”
+
+Mishnah 14
+
+בפולמוס של אספסיינוס – the army that Vespasian brought against Jerusalem.
+גזרו על עטרות חתנים – they would make garlands for the grooms from salt stone which is clear like the appearance of a jewel and they dye it with sulfur–bitumen like the appearance of embroidery which they call NEEL. And there are those who interpret–explain it as garlands of myrtle and of roses and both are forbidden, but only garlands of reeds are permitted.
+ועל האירוס – it is made like a winnow–sieve whose walls are round and they spread on its mouth a thin piece of leather and beat it with a thin mallet and it emits a clear sound and it the foreign language we call it TANBORO.
+עטרות כלות – similar to a city that is made from gold.
+ושלא ילמד אדם את בנו יונית – the explanation is Greek wisdom and there are hints and riddles that the Greeks had and only those who were accustomed to them would know them, and in the Gemara (Talmud Sotah 49b) it explains the reason because of an incident when the Hasmonean kings fought one another (the allusion is to the struggle between the two sons of Alexander Jannaeus, Hyrcanus and Aristobulus; Hyrcanus had the assistance of the Romans who besieged Jerusalem). Those who were inside would let down to those who were outside denarii (i.e., money) in a basket and haul up for them [animals for] the daily offerings. There was one elder there who was learned in Greek wisdom, speaking with them in Greek: As long as you are engaged in the Temple service, they will never surrender to you. That same day, they let down denarii in the basket and hauled up for them a pig. At that time, they said: “Cursed be the person who raises a pig and cursed be the man who teaches his son Greek wisdom.
+בפולמוס האחרון – this is the destruction of the [Second] Temple and it was of Titus.
+באפריון – like a tent of golden robes and cloaks.
+ורבותינו התירו שתצא כלה באפריון – because of modesty and such is the Halakha.
+
+Mishnah 15
+
+בטלו מושלי משלים – such as the parables of the foxes that we state in [Tractate] Sanhedrin [38b] when Rabbi Meir would expound on the lesson and would divide his exposition into three parts: one-third devoted to legal discussion, one-third to homily and one-third to parables.
+השקדנים – they are attendant on the doors of the Academy–Bet Midrash night and day as we state in [Tractate] Yevamot [63b] as Ben Azzai stated: What can I do when my soul is attached to–in love with the Torah.
+הדרשנים – he was expert in Midrash and the rationales of the Biblical verses, as it states [Talmud Berakhot 12b – actually Tractate Berakhot, Chapter 1, Mishnah 5]: “And I did not succeed (in proving) that the Exodus from Egypt should be mentioned at night until [I heard] the exposition of Ben Zoma.”
+בטל כבוד תורה – He would give attention to expound upon each and every stroke on letter [Tractate Menahot 29b]. This is the great honor of the Torah which has nothing to abolish it.
+שבטלו אנשי מעשה – they do wondrous deeds as we state in [Tractate] Taanit [25a]: he will ordain that vinegar should burn, and to goats that they should bring wolves on their horns.”
+קטנותם של חסידים – they wee the pious individuals walking and becoming scarce and he was from their most inferior and their end.
+משמת רבן גמליאל הזקן בטל כבוד התורה – and until he died [Tractate Megillah 21a], there was health in the world, and hey would study the Torah while standing. And when he died, feebleness of strength came to the world and they began to study while sitting, and this is the abolishment of the honor of the Torah.
+משמת רבי בטלה ענוה – the students of Rebbe (i.e., Rabbi Judah the Patriarch) added and wrote this in the Mishnah.
\ No newline at end of file
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+Bartenura on Mishnah Sotah
+ברטנורא על משנה סוטה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Sotah
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org
+
+Bartenura on Mishnah Sotah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+המקנא לאשתו – even though that one suspects [one’s wife], which implies, post-facto, yes, and ab initio, no, the Halakha is that a man is obligated to be jealous over one’s wife if she is in need of this, and further on (Mishnah 2), it (i.e., the Mishnah) explains how one suspects [one’s wife].
+מקנא לה על פי שנים – if he comes to cause her to drink the bitter waters, he must bring two witnesses, and to say to her in their presence, “do not hide yourself with a certain man,” but if he didn’t accuse her of unfaithfulness before two [witnesses], she is not prohibited to him through her retirement with this man under suspicious circumstances, and he doesn’t cause her to drink [the bitter waters].
+על פי עד אחד או ע"פ עצמו – even if there aren’t other than one witness that she secluded herself, or he himself states: “I saw her that she secluded herself [with him] after I suspected her of being unfaithful, she is forbidden through this woman’s retirement with a man under suspicious circumstances, until she drinks [the bitter waters], for her suspected retirement with this man under suspicious circumstances prohibits her to him (i.e., her husband) from a doubt.
+ר' יהושע אומר כו' – one needs two witnesses even for the woman’s retirement with a man under suspicious circumstances. And the Halakha is according to Rabbi Yehoshua and even though we state in the Gemara (Talmud Sotah 2b) that at this time, a man should not say to his wife, even between him an her [alone] that she should not seclude herself with that particular man, for one fears for the words of Rabbi Yose the son of Rabbi Yehuda who stated that a warning [is effective] if given by one witness or on [the husband’s personal testimony. If she then secluded herself with the man, since we do no have now he water for a suspected woman to test her, the husband forbids her to himself for all time.
+
+Mishnah 2
+
+כיצד הוא מקנא לה אמר לה בפני שנים אל תדברי עם איש פלוני כו' – In the Gemara (Talmud Sotah 5b): He said in the presence of two [witnesses], “do not speak [with him]” and she speaks [with him], or “do not speak with him” and she secludes herself [with him], and it is nothing, and she is not prohibited neither to husband nor to [partaking of] Priest’s due–Terumah (if her husband is a Kohen). If he said to her, “do not seclude yourself [with him] and she spoke with him, for she was not yet secluded, she is permitted to her husband and she is permitted to eat Terumah if she is the wife of a Kohen. If she went with him into the house of seclusion and stayed with him [long enough] that she is impure, she is forbidden to her husband and forbidden to consume Terumah. And the measurement [of time] to become ritually impure is [the time it takes] to roast the egg of a chicken and to quaff it.
+אם מת חולצת ולא מתיבמת – but if her husband dies prior to causing her to drink [the bitter waters], she is released by Halitzah (i.e., she removes the shoe of her dead husband’s brother [and spits in his face]) and does not engage in a levirate marriage [with her dead husband’s brother], as it is written (Deuteronomy 24:2): “She leaves his household and becomes the wife of another man.” And they (i.e., the Rabbis) expound: “to another man” but not to the levir, and even though she is not permitted to a stranger without Halitzah, for just as if her husband were alive, she would not be permitted [to another man] without a Get–Jewish bill of divorce, so similarly, she is not permitted from the levir without Halizah.
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+היו מעלים אותה לב"ד הגדול – as it is written concerning the woman suspected by her husband of having been unfaithful (Numbers 5:30): “And the priest shall carry out all of this ritual (i.e., Torah) with her,” and it is written there (Deuteronomy 17:11): “You shall act in accordance with the instructions (i.e., Torah) given you.” Just as there it takes place in the High Jewish Court, so here too, in the High Jewish Court.
+ומאיימין עליה – in order that she will confess.
+הרבה ילדות עושה – and causes to give birth to moral corruption.
+דברים שאינן כדאי לשומען – which is not appropriate to hear these things that they say in her presence from the deeds of the righteous people such as Judah who admitted and was not ashamed for the incident with Tamar. Reuven admitted and was not ashamed with the episode of Bilhah.
+
+Mishnah 5
+
+שוברת כתובתה – she writes a receipt on her Ketubah–marriage contract: “I have run about as a prostitute–been unfaithful and I have lost [the right to] my Ketubah in order that she would not be able to return and claim her Ketubah from him, but in a place where they do not write a Ketubah, but rather rely upon a condition of the Jewish court, is where she writes a receipt, but in a place where they write a Ketubah, she tears up her Ketubah and does not write a receipt.
+מעלין אותה לשער המזרח – they bring her up and take her down in order to tire her so that perhaps her mind will become insane and she will confess.
+שעל פתח שער נקנור – a man whose name is Nicanor who brought doors to that opening from Alexandria of Egypt and miracles occurred for him and it is called the Gate of Nicanor in his name as we state in [Tractate] Yoma [38a].
+ששם משקין את הסוטות – since we require “before God.”
+ומטהרין את היולדות – in order that they will stand on top of their sacrifices and the same law applies regarding men and women with a flux which require a sacrifice.
+ומטהרין את המצורע – as it is written (Leviticus 14:11): “These shall be presented before the LORD [with the man to be cleansed at the entrance of the Tent of Meeting] by the priest who performs the cleansing.”
+אוחז בבגדיה – at their front of the neck.
+אם נקרעו – he does not suspect and if they were torn, he does not suspect for the rending of garments is greater than rending, which was rent into many torn pieces. Another language: tearing from the sides is tearing by length.
+עד שמגלה את לבה – as it is written (Numbers 5:18): “[the priest] shall bare the woman’s head.” I don’t know anything other than her head; her body – from where? The inference teaches us: “the woman.” If so, what is the inference concerning “her head?” It teaches that he cuts her hair.
+רבי יהודה אומר כו' – perhaps she goes out innocent and the young priests become jealous of her for they saw that her heart was pleasant and her beautiful hair, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+היתה מכוסה בלבנים מכסה בשחורים – if they were black [clothing] that were nice for her, cover her with ugly black clothing.
+קטליות – large that they place around the neck and because the woman chokes herself with them in order that she would appear to have a lot of skin, they are called קטליות –chains–necklaces.
+נזמים וטבעות מעבירים ממנה – The Gemara (Talmud Sotah 8b) explains that you would not say that she should leave the earrings and rings after her clothes had been torn and revealed her heart–bosom that this is more of a disgrace to her just as it is a greater disgrace for a naked man that he should walk with shoes on his feet than walk barefoot. It comes to teach us that this is not the case.
+חבל מצרי – It explains in the Jerusalem Talmud that because she acted in the ways of Egypt, but if there is no “common rope”–Egyptian rope, bring other ropes.
+קושרו למעלה מדדיה – so that her clothing doesn’t fall and she would remain naked.
+וכל הרוצה לראות יבא ויראה – and specifically, with men, it is optional and not obligatory, but with women, it is obligatory upon all the women that are found there to come and look as it is written (Ezekiel 23:48): “and all the women shall take warning [not to imitate your wantonness].” 
+וכל הנשים מותרות לראותה. חייבין לראות – But women are permitted to look at her and obligated to look at her. This is explained in the Gemara (Talmud Sotah 8b).
+
+Mishnah 7
+
+המקום ניולה – that a Kohen reveals her head and unravels her hair and rends her clothing.
+היא גלתה את עצמה – she sat at the crossroads and revealed herself to an adulterer.
+המקום גלה עליה – that a Kohen places her at the Nicanor Gate and shows her disgrace to everyone.
+בירך התחילה בעבירה תחילה – on the way to sexual intercourse, the thigh benefits first through the closeness of the flesh.
+ושאר כל הגוף לא פלט the other limbs of her body are not spared from the illness, even though they are not mentioned in the Bible other than the stomach and the thigh.
+
+Mishnah 8
+
+לונביאות – spears.
+לב אביו – Absalom said to his father (i.e., King David): “Write for me that two people that I will choose from all of Israel will go with me.” He wrote for him. He would show his father’s signature to two [people] and they follow him. [He then shows it to] two others and they follow him until he gathered two hundred men. All of them are heads of the Sanhedrins. For he stole the heart of his father, the heart of the Jewish court and the heart of all Israel, as it is written (II Samuel 15:6): “Thus Absalom won away the hearts of the men of Israel.”
+
+Mishnah 9
+
+וכן לענין הטובה – we give a man a reward of the nature of the good that he did. But, however, more than what he did he is recompensed, for a good measure is greater in payments than the measure of retribution.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+היה מביא – the husband.
+את מנחתה – as it is written (Numbers 5:15): “[The man shall bring his wife to the priest.] And he shall bring as an offering for her [one-tenth of an ephah of barley flour].”
+בכפיפה מצרית – a basket made from palm bark [from] the soft that grew around the palm tree.
+כדי ליגעה – that she should confess [her sin of adultery] and not blot out the Name [of God] on the [bitter] waters. And according to the one who says that at the beginning, they would cause her to drink [the bitter waters], and afterwards bring her meal offering, even though the Name [of God] was blotted out, from when she hired, in order that she would confess and not die a disgraced–disfigured death, and even though the scroll was blotted out, if she said, “I am ritually impure,” she does not drink [the waters of bitterness].
+תחלתן וסופן בכלי שרת – not in actual vessels dedicated to Temple service–sacred vessels is spoken of for a person does not bring his meal-offering from the midst of his home in sacred vessels but rather in women’s work baskets of silver or of gold which are appropriate for use as sacred vessels. 
+וזו בכפיפה מצרית – And this is in a basket made of palm-twigs for it is not appropriate to make from it sacred vessels for it is similar to (Malachi 1:8): “Just offer it to your governor.”
+כל המנחות טעונות שמן ולבונה – In the Gemara (Tractate Sotah 14b), the objection is raised: But this is the meal offering of sin-offering, as it is written about it (Leviticus 5:11): “he shall not add oil to it or lay frankincense on it, [for it is a sin offering].” But, that which we teach [in this Mishnah]: "כל המנחות באות חטים" –”All meal offerings derive from wheat,” is difficult, for this meal offering of the Omer comes from barley. And the Gemara (Talmud Sotah 14b) resolves the difficulty – one should not teach anything singly but rather, wrapped up–combined and it is taught and this is what it said: all of the meal offerings require oil and frankincense–"כל המנחות טעונות שמן ולבונה", but those that don’t require oil and frankincense come from wheat and the sin meal-offering comes from sifted fine flour, even though it does not require oil and frankincense, it comes from wheat and sifted fine flour. 
+And it comes from grits–unsifted flour, and this does not require oil or frankincense and comes from barley and is derived from flour.
+גרש – it is sifted and winnowed in thirteen sieves like a kind of fine sifted flour with wheat.
+קמח – everything is combined like it is grinded.
+
+Mishnah 2
+
+היה מביא – the Kohen.
+פיילי – a cup in the Greek language (see Talmud Sotah 15b).
+מן הכיור – as it is written (Numbers 5:17): “[The priest shall take] sacral water [in an earthenware vessel],” but there is nothing sacred other than that which was sanctified in a utensil.
+כשם שממעט – Rabbi Yehuda, in the writing of the scroll (see Tractate Sotah, Chapter 2, Mishnah 3), further on in our Mishnah, so he lessens here [the amount of] the water, but the Halakha is not according to Rabbi Yehuda.
+מקום היה שם – amidst the rest of the floor of the Temple.
+וטבעת קבועה בה – to grab hold of the its ring and to lift it from the rest of the floor which was all of marble flagstone.
+כדי שיראה – he has to place in it a measure that will be seen and recognized on the face of the water.
+ונתן אל המים – since it is not written: “and place it in the water,” but rather (Numbers 5:17): “[the priest shall put it] into the water,” implying that it should not be absorbed into it.
+
+Mishnah 3
+
+מאם לא שכב איש אותך וגו' – the clean–pure; which are the curses that come on account of blessings that imply that surely if a man laid, you would not be clean.
+ואינו כותב והשביע הכהן וגו' – for this is not other than a commandment upon the Kohen to have her take an oath.
+ולא היה כותב ואמרה האשה אמן אמן – it is nothing other than a receipt that the woman accepts upon herself the oaths and we derive it as it is written (Numbers 5:23): “[The priest shall put] these curses down in writing and rub it into the water of bitterness],” "האלות"–the curses – to include curses that come on account of the blessings. [The word] "האלה"–these – to exclude [the instructions] and the affirmations (see Talmud Sotah 17a – by the woman saying “Amen”).
+ר' יוסי אומר אינו מפסיק – from when he starts: (Numbers 5:19): “If no man has lain with you” until (Numbers 5:24): “Amen, amen.” And he writes the instructions of (Numbers 5:21): “Here the priest shall administer the curse of adjuration to the woman” and the affirmations (Numbers 5:22): “And the woman shall say, ‘Amen, amen,’” for he expounds the word "את" (verse 19) to include instructions and affirmations.
+רבי יהודה אומר כל עצמו אינו כותב – meaning to say that he was careful so as not to write other than "אלות"–oaths, and not curses that come on account of the blessings and not instructions nor affirmations, for he expounds [the word] "האלות"–the oaths – and not curses that come on account of these blessings to exclude instructions and affirmations.
+
+Mishnah 4
+
+לוח – of wood.
+נייר – of grasses–herbs that they pound–crush them and make them like a kind of leather.
+דפתרא – a hide which is not worked completely through which is prepared with salt and flour but not with gall-nut [juice].
+בספר – on parchment.
+קומוס – resin of the tree which is melted in water.
+קנקנתום – IRMINT and in the foreign language “vitriol.”
+ולא בכל דבר שהוא רושם – and it is absorbed in the parchment and one cannot erase it for gum and vitriol make a lasting impression.
+
+Mishnah 5
+
+אמן שלא שטיתי ארוסה ונשואה – through the rule permitting the court to insert in an oath an affirmation to which the person concerned could not have been compelled directly, he places the burden upon her unchastity while betrothed and even though he did not have regarding him warnings of jealousy (given to the suspected wife) and a married woman’s retirement with a man under suspicious circumstances. And from here, this insertion of an oath to which a person could not have been compelled to take directly is from the Torah.
+שומרת יבם וכנוסה – if she was his sister-in-law (i.e., the widow of his brother who died without issue) and he brought her into a levirate marriage and he was jealous of her and she retired with a man under suspicious circumstances, he inserts a claim of ritual impurity which she could not have been compelled to take directly that she had become defiled while she was awaiting levirate marriage . And our Mishnah is according to Rabbi Akiva who said that a woman awaiting levirate marriage is unchastity–lewdness, but it is not the Halakha but rather a woman awaiting levirate marriage who ran about as a prostitute is permitted to the levir. Therefore, he does not make this condition upon her if she was unchaste as a woman awaiting levirate marriage.
+אמן שלא נטמאתי וכו' – My explanation is made for the “Amen” on the imprecation, “Amen” on the oath, as we taught above (in this Mishnah). And this is what it said: “Amen” that I did not become ritually impure – that is the “Amen” on the oath that the Kohen imposed upon her: “I impose upon you the oath that you did not become ritually impure. 
+ואם נטמאתי יבואו בי – and if I become I became defiled, it should come upon me,” meaning the acceptance of the imprecation that the Kohen related to her and if you were ritually defiled, all of these curses will come upon you.
+אמן שלא אטמא – that if you become ritually impure afterwards, the water will contest her, but the Halakha is not according to Rabbi Meir.
+
+Mishnah 6
+
+ולא משנתגרשה – for if she ran about as a prostitute–was unchaste after she was divorced, and he retracted [from his decision to divorce her] and restored her [as his wife] and he was jealous of her, and she retired with a man under suspicious circumstances, the [bitter] waters do not examine her on prostitution that is after divorce, for the divorced woman who engaged in prostitution is permitted to return to her husband, for the All-Merciful (i.e., God) suspended [the prohibition] on Kiddushin–betrothal, [not] on intercourse, as it is written (Deuteronomy 24:2): “She leaves his household and becomes the wife of another man.” Therefore, when she was betrothe to another man, even though she had not had sexual intimacy, she is prohibited to return to her husband, but if she had sexual intercourse without Kiddushin–betrothal, she is permitted to return to her husband.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+היה נוטל – her husband [would take] her meal-offering, for the command of the priesthood regarding meal-offering is from taking a fistful of the meal-offering and onward (see also Talmud Menahot 9a) and bringing near [the meal-offering] is also the beginning of taking a fistful of the meal-offering but a foreigner (i.e., non-Kohen) does not make an offering on the altar but the sanctification of the utensils and the pouring of oil (on the flour – see Leviticus 2:1) and the mixing, as meal-offerings require oil are appropriate for non-Kohanim.
+
+וכהן מניח ידו תחתיה – as it states regarding peace offerings (Leviticus 7:30): “his own hands shall present [the LORD’s offerings by fire],” and it is stated regarding the meal-offering of the woman suspected of unfaithfulness by her husband (Numbers 5:25): “Then the priest shall take from the woman’s hand [the meal-offering of jealousy,” just as with peace-offerings, the Kohen places his hand underneath the hand of the owners and waves it, so also in the meal-offering of the woman suspected of unfaithfulness by her husband, the Kohen places his hand underneath the hand of the woman and waves it.
+
+Mishnah 2
+
+והגיש – to the southwestern corner.
+והשאר נאכל לכהנים – for all the grabbed [portions of the meal-offerings] are their remnants and are eaten.
+היה משקה ואחר כך מקריב את מנחתה – Three Biblical verses are written: The first [verse]: "והשקה"–and he is to make the woman drink [the waters of bitterness]” (Numbers 5:24) is first; and after that:"ישקה" –Last, he shall make [the woman] drink the water” (Numbers 5:26) and last "והשקה" –Once he made her drink [the water]” (Numbers 5:27). The first mention of "והשקה"–and he is to make [the woman] drink [the waters of bitterness” is for itself – that he causes her to drink after the scroll is blotted out before the offering of the meal-offering. And afterwards, "ישקה" –”and he [shall make the woman] drink the water” – even though that it implies that she was specifically forced, the Biblical verse that is mentioned first is expounded for itself. But the Biblical verses that are mentioned after this are given for being expounded. Therefore, and afterwards "ישקה"–”and he [shall make the woman] drink [the waters of bitterness],” even though it is written after the offering of the meal-offering it refers to preceding the offering. But, it refers to the blotting out [of the parchment] that is written above, as it states, that if it was not blotted out, it is well, but if the form of the letters are recognized, he should not cause her to drink [the waters of bitterness]. And the concluding "והשקה"–Once he made her drink [the water] comes to teach us that if the scroll was blotted out and she states, “I will not drink,” they chide–scold her and force her to drink [the waters of bitterness].
+רבי שמעון אומר מקריב את מנחתה ואחר כך ישקה – that [the words[ "ואחר ישקה"–”Last, he shall make [the woman] drink [the water]” – specifically him, and specifically he wrote it after the offering [of meal-offering], and the first mention of "והשקה" –”and he is to make the woman drink [the waters of bitterness],” that if he forced her to drink post-facto, and afterwards made the offering of her meal-offering, it is fit. And the last [mention]: "והשקה" –”Once he made her drink [the water], that if the scroll was blotted out and she stated, “I will not drink,” we chide–scold her and cause her to drink it against her will. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+מגילתה נגנזת – at the side of the Temple (in the hall containing the golden altar).
+ומנחתה מתפזרת על הדשן – and is burned on the place where the ashes of the sacrifices were deposited that was in the Temple courtyard where they burn there the unfit things for the Holy of Holies, for since it was sanctified with the sacred vessels–dedicated for the Temple service, it requires burning in the courtyard.
+ואין מגילתה כשרה לשקות [בה] סוטה אחרת – for we require writing for her sake, as it is written (there – Numbers 5:30): “and the priest shall carry out [all this ritual with her].” All of the carrying out of the ritual is for her sake.
+המים נשפכים – for since she said hat “I am ritually impure,” she is examined and stands, and the waters of bitterness were not given [to her] other than to verify through them the doubt.
+מערערים אותה – for perhaps she is ritually pure, and on account of her being frightened she says it.
+
+Mishnah 4
+
+אינה מספקת לשתות – in the Gemara (Tractate Sotah 20b), that our Mishnah is according to Rabbi Akiva who holds like Rabbi Shimon who said that one offers her meal-offering and afterwards cause her to drink it. [for as long as] her meal-offering is not offered, the waters do not examine her, as it is written (Numbers 5:15): “a meal offering of remembrance which recalls wrongdoing.”
+מתמלאת גידין – since her flesh blows up, she appears like her sinews have become swollen.
+שלא תטמא את העזרה – it is stated not from defilement from contact with the dead, but rather that she should not spread the condition of uncleanness from her period of menstruation and defile Nicanor [Gate] and the Women’s Court when she would go out through there for a menstruant woman and a woman with a flux are forbidden to enter the Temple mount. But a dead person himself is permitted to enter into the Temple Mount and [into] Nicanor [Gate] which were not sanctified with the holiness of the Temple Courtyard.
+יש לה זכות וכו' – In the Gemara (Tractate Sotah 21a) it explains that the merit of [studying] the Torah is what suspends its effect for her as she brought her children to school and waited for her husband that he will leave outside of the city to engage in the study of Torah.
+כאלו מלמדה תפלות – the juxtaposition of sexual connection of men that from the Torah she understands shrewdness and makes her words in chastity as it is written (Proverbs 8:12): “I, Wisdom, lives with prudence; [I attain knowledge and foresight]” (see Talmud Sotah 21b).
+רוצה אשה בקב – to feed a small amount of food so that sexual intercourse will be available to her.
+מתשעה קבין ופרישות – to separate from sexual intercourse; therefore, there is no good that is Torah study.
+חסיד שוטה – It explains in the Gemara (Talmud Sotah 21b) such as the example that a woman drowned in the river and he said: “It is not the way of the world to look at this woman and to save her.”
+רשע ערום – such as the example where a person speaks in a misleading manner to the judge prior to his fellow litigant coming and when the gates of merit were opened in the heart of the judge to my words, it is difficult to remove them and behold, his wickedness and shrewdness of that [litigant] who transgressed on (Exodus 23:1): “You must not carry false rumors.”
+ואשה פרושה – such as the example of a woman sorcerer who would close the womb of women that are giving birth through sorcery and the woman giving birth would have difficulty doing so. She would say: “I will go and pray; perhaps my prayer will be accepted and she dissolves her witchcraft and she gives birth.
+ומכות פרושים –that he hits himself to show that he is humble and modest, like the example that he walks at the rear at the side of greatness and does not raise his foot from the ground and as a result knocks his fingers on stones and he is that which called in the Gemara (Talmud Sotah 22b) a knocker–borrower (an opprobrious epithet for a sort of sanctimonious Pharisees), or someone who makes himself as one who closes his eyes so as to not look at women. And because of this, he strikes his head and the wall and blood leaves him. And he who is called a bleeder, meaning to say that he bleeds himself as a result of his [excess] piety.
+הרי אלו מכלי עולם – that they want to demonstrate to humanity that they are pious but their inner being is not like their outer shell.
+
+Mishnah 5
+
+מדחה אתה את הטוב – weakens and darkens. The missing resemblance is called “feeble”–”faint” in the language of the Mishnah.
+מתנוונה והולכת – to continually become more faint.
+
+Mishnah 6
+
+נטמאת מנחתה עד שלא קדשה בכלי. הרי היא ככל המנחות – that it was defiled before it was sanctified in a utensil.
+ותפדה – and it is removed for non-holy produce, and from the monies [from the sale of it], he should purchase another.
+ותשרף – when the body was sanctified with holiness and it doesn’t go out anymore for non-holy produce.
+וכל הנשואות לכהנים מנחותיהן נשרפות – and even if a fistful was brought according to the law and not defiled, its remnants are burned on the place where the ashes of sacrifices were deposited and are not consumed because her husband, the Kohen has a portion in it, for it comes from what is his , and the Torah stated (Leviticus 6:16): “So, too, every meal offering of a priest shall be a whole offering: it shall not be eaten.” But the bride is not a whole offering because she has a part in it, and it comes for her atonement. How is this so? The handful of the meal offering which the priest takes to be put on the altar is offered on its own and the left overs are offered on their own.
+
+Mishnah 7
+
+כהנת שנשאת לישראל – the daughter of a Kohen.
+מנחתה נאכלת – it is written (Leviticus 6:16): “So, too, every meal offering of a priest shall be a whole offering [it shall not be eaten].” A Kohen, but not the daughter of a Kohen, and similarly a daughter of a Priest who is a widow and–or a divorcee who brought a free-will donation of meal-offering is consumed.
+כהנת מתחללת – from the priest’s due and from the priesthood if she was engaged in a sexual affair to those who are unfit, she never can return to her state of fitness ever.
+כהן אינו מתחלל – if he married a divorcee, the priest’s wife’s illegitimately married to him or a harlot, but rather all the while that he is with her, he is unfit for Divine service. When he divorces her, he returns to his state of spiritual fitness, as it is written (Leviticus 21:15): “that he may not profane his offspring among his kin;” his progeny are profaned but he is not is not profaned.
+כהנת מטמאה למתים – as it is written (Leviticus 21:1): “[Speak to the priests,] the sons of Aaron,” and not the daughters of Aaron.
+ואין כהנת אוכלת בקדשי קדשים – for the sin offering and guilt offering and meal-offering, with all of them it is written (Leviticus 6:11): “Only the males among Aaron’s descendants shall eat of it.”
+
+Mishnah 8
+
+האיש פורע ופורם – when he is afflicted with leprosy, he lets his hair grow and tears his garments, as it is written (Leviticus 13:44): “The man is leprous; he is unclean.” A man lets his hair grow and he tears his garments. A woman does not let her hair grow and she does not tear her garments.
+האיש מדיר בנו בנזיר – (this section of the Mishnah is also found in Tractate Nazir, Chapter 4, Mishnah 6) – His minor son and his Naziriteship falls upon him, and even when he grows up, and this Halakha is in [Tractate] Nazir and it has no support from the Torah.
+האיש מגלח על נזירו אביו – (this section of the Mishnah is also found in Tractate Nazir, Chapter 5, Mishnah 7) – if his father made a vow in his Naziriteship and separated out his sacrifice (i.e., hair offering), and died, and his son was a Nazir, or that he took the vow of Naziriteship after the death of his father, the son shaves his head on the day of his fulfillment [of the vow] and he brings the sacrifices that his father separated out. And also this Halakha has no support.
+האיש מקדש את בתו – (this section of the Mishnah is also found in Tractate Kiddushin, Chapter 2, Mishnah 1) – he accepts the betrothal of his minor daughter against her will, as it is written (Deuteronomy 22:16): “I gave this man my daughter to wife.”
+האיש נסקל ערום – (this section of the Mishnah is also found in Tractate Sanhedrin, Chapter 6, Mishnayot 3-4) – as it is written (Leviticus 24:14): “and let [the whole community] stone him,” but it is impossible to state him and not her, for behold it is written (Deuteronomy 17:5): “you shall take the man or the woman [who did that wicked thing] out [to the public place],” but rather, him but not his clothing, but her (i.e., this woman) with her clothes.
+האיש נתלה – as it is written (Deuteronomy 21:22): “and you impale him on a stake,” him and not her.
+האיש נמכר בגניבתו – as it is written (Exodus 22:2): “he shall be sold for his theft,” and not her theft.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+ארוסה ושומרת יבם – a betrothed woman whose betrothed is jealous of her and the childless brother’s widow awaiting levirate marriage whose levir is jealous of her.
+
+ולא נוטלות כתובה – for she caused to make herself prohibited upon him for she had retired under suspicious circumstances after a warning given to the suspected wife–manifestation of jealousy that from this manifestation of jealousy and the prohibition, one does not do less, as it is written (Numbers 5:12): “Speak to the Israelite people, etc.” which includes the betrothed woman and the childless brother’s widow awaiting levirate marriage.
+תחת אישה – The verse states that she sits underneath him.
+נתינה – from the Gibeonites and they are prohibited from entering the congregation [of the Lord].
+לא שותות – this portion was not stated other than when it was appropriate to fulfill it, as it is written (Numbers 5:12): “if any man’s wife has gone astray.” The Biblical verse speaks of what is appropriate to marriage, except for a widow [married] with a High Priest [or a divorcee or a woman released from a levirate marriage by Halitzah with a regular Kohen,] etc.
+ולא נוטלות כתובה – even though the rest of the widows with a Kohen Gadol–High Priest collect their Ketubot, as we state in [Tractate] Ketubot [100b and Tractate Yevamot 84a]. This woman does not have her Ketubah because her retiring under suspicious circumstances caused this to her.
+
+Mishnah 2
+
+אמר בעלה איני מקשה ושבעלה בא עליה בדרך – since he causes her that she should not drink [the waters of bitterness], she takes–receives her Ketubah.
+מתו בעליהן – all of the women suspected of infidelity who are appropriate to drink, but did not have an opportunity to be caused [by their husbands] to drink [the bitter waters] until they died.
+ב"ש אומרים נוטלות כתובה – for a document that is designated for collection is considered as collected.
+ולא שותות – as it is written (there – Numbers 5:15): “The man shall bring his wife [to the priest].”
+וב"ה אומרים לא שותות ולא נוטלות כתובתן – meaning to say that from out of the fact that they don’t drink [the waters of bitterness] , they don’t take their Ketubot, for the document that is designated for collection is not considered as already collected.
+
+Mishnah 3
+
+מעוברת חבירו – who died or divorced her and left her pregnant or nursing and the Sages forbid her to marry until the child born would be two years old and he went and married her prior to that time and was jealous of her and she had retired under suspicious circumstances.
+לא שותה – for she is not appropriate to fulfill it for Rabbi Meir holds ha a person who marries a woman who was impregnated by another or who had her become a nursing mother from another should divorce her and never ever return her. But the Halakha is not according to Rabbi Meir.
+יכול הוא להפרישה – until twenty-four months [have passed] and then to retore her. Therefore, we can her worthy of marriage.
+אילונית – she is man-like and does not give birth (i.e., barren, incapable of conception – see Talmud Ketubot 11a for its etymology from "איל"–ram-like).
+ושאינה ראויה לילד – for she had drank that cup of impotence–sterility, and it is prohibited to establish them for one who has not children.
+ר"א אומר יכול הוא לישא אשה אחרת – and he will be permitted to uphold this one. Therefore, she is appropriate for marriage. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 4
+
+אשת כהן שותה ומותרת לבעלה – if she is found innocent, for you might have thought for since she is the wife of a Koehn that was forced [to have sexual intercourse with another man], she is forbidden to her husband, let us fear lest she was forced to have sexual intercourse [with another man] and therefore, the [bitter] waters did not examine her, this comes to teach us that this is not the case.
+אשת סריס – that you should not say that apart from “your wife” (Numbers 5:19), the All-Merciful said. But this one is not son of that one. This is what it comes to tell us.
+על ידי כל העריות מקנאים – if he was jealous of her from her father or from her brother, or from one of all of the prohibited relationships and she had retired under suspicious circumstances, it is a manifestation of warning and she is prohibited to him and she drinks [the waters of bitterness]. So that she will not state that “she was defiled,” “she was defiled,” twice – the first [time] to her husband and the [second] to the one who had engaged in intercourse with her, for where he is forbidden to her with this act of prostitution excluding that where is he is prohibited to her and we establish [stating not], this is what it comes to tell us [that this is not the case].
+חוץ מן הקטן – younger than nine years of age and one day where Maimonides explained that his coition is not coition. But to me, it appears that a minor child younger than age thirteen and one day who had not brought signs of puberty, as it is written (Numbers 5:13): “in that a man has had carnal relations with her,” a man, but not a minor child.
+ממי שאינו איש – excluding an animal.
+
+Mishnah 5
+
+אלו שב"ד מקנאין להם – if they see them that they are acting with licentiousness.
+ולא להשקותה אמרו – for we surely require (Numbers 5:15): “that man shall bring his wife [to the priest]” and we don’t have it, and her husband also, when he will come, he cannot cause her to drink [the waters of bitterness] through this warning given to the suspected wife for we require (Numbers 5:14): “and he is wrought up about the wife [who has defiled herself]” and (Numbers 5:15): “that man shall bring his wife,” and Rabbi Yosi does not require: “he is wrought up about the wife”–"וקנא" and “that man shall bring his wife”–"והביא" and the Halakha is not according to Rabbi Yosi. But a blind person does not cause his wife to drink, as it states (there – Numbers 5:13): “unbeknown to her husband”–"מעיני אישה" (literally, from the eyes of her husband), and from what is stated (Numbers 5:29): “a woman who goes astray while married to her husband”–"אשה תחת אישה" – we learned that whatever prevents the husband from causing [her] to drink, prevents the woman from drinking [the waters of bitterness] if his wife had the same thing. Therefore, if she was blind, she does not drink, and if she was lame, she does not drink, as it states (Numbers 5:18): “After he (i.e., the priest) has made the woman stand [before the LORD],” and similarly, if she had her hand or fingers cut off, as it states (Numbers 5:18): “and place upon her hands [the meal offering of remembrance],” or mute, as we require (Numbers 5:22): “And the woman shall say, [“Amen, amen],” and similarly, if the husband was lame, or had his fingers or hand cut off or was mute, he does not cause her to drink [the waters of bitterness, since it is written (Numbers 5:29): “when a woman goes astray while married to her husband”–"אשה תחת אישה" – as we have stated.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כך בודקין – adulterer.
+ובאו ובאו – both of them (Numbers 5:22 and Numbers 5:27) have an extra [letter] “vav” for interpretation.
+נטמאה ונטמאה – (Numbers 5:27 and Numbers 5:29) the extra “vav” in the second word "ונטמאה" –and defiles herself (Numbers 5:29) is for interpretation.
+רבי אומר שני פעמים וכו' – Rebbe (i.e., Rabbi Judah the Prince) did not expound the extra letter “vav” as Rabbi Akiva but rather the inclusion of the Biblical verses he expounds whether the two forms of "ובאו" –”and they enter” (verse 22) and “the spell-inducing waters enter” or whether two forms of "ונטמאה" –”if she defiled herself” (verses 28 and 29).
+
+Mishnah 2
+
+בו ביום דרש – every place where it teaches: "בו ביום"–on that selfsame day is the day where they appointed Rabbi Eleazar ben Azariah to the presidency, when the [number of] students were increased, they gave permission to all to enter (see Talmud Berakhot 28a). [And because of] of this exposition of נטמאה ונטמאה–she defiled herself (Numbers 5:27); and defiles herself (Numbers 5:29), also was expounded on that selfsame day, we take it as a tradition for all of these here.
+כלי חרס – it is a first level of ritual impurity which was defiled from the unclean reptile which is one of the direct causes of Levitical impurity.
+אינו אומר טמא – (Leviticus 11:33): “everything inside it shall be unclean”; it does not say טמא–is impure–unclean but rather יטמא–will be unclean–impure. It comes to expound also – that יטמא means – that it defiles other things.
+למד על ככר שני – therefore it took the tradition of a loaf because it is found in an oven.
+שמטמא את השלישי – and even that which is non-holy, for the Biblical verse was written undefined.
+דור אחר – from those who will come in the future who will purify the third level of Levitical impurity, and even Terumah–priest’s due which has no Biblical verse regarding it from the Torah.
+והרי עקיבא תלמידך מביא לו ראיה מן המקרא שהוא טמא – even for non-holy produce, but the Halakha is not according to Rabbi Akiva and something that is second level of Levitical impurity does not make something third level of Levitical impurity for non-holy produce, but only for produce dedicated to the Temple.
+
+Mishnah 3
+
+מגרש – an open place free from sowing and from trees for the beauty of the city. But two-thousand [cubits] is not mentioned there for the Levites and is not mentioned other than [for leaving from the limits of] Shabbat.
+שדות וכרמים – and two-thousand [cubits] surrounding they gave to the Levites, and from them they left one-thousand [cubits] surrounding the city for the fields and the rest of the fields and vineyards. And the Halakha is according to Rabbi Eliezer the son of Rabbi Yosi HaGlili that the Sabbath limit is two-thousand [cubits] according to the Rabbis.
+
+Mishnah 4
+
+שאין ת"ל לאמר – which is not similar to the other [mentions] of [the word] "לאמר" –saying, that are in the Torah for the Divine Presence speaks to Moses stating the utterance to Israel. But here, we don’t say this.
+בקורין את ההלל – headings of chapters alone that they would answer following them.
+
+Mishnah 5
+
+מאהבה – that he loved “the place” (i.e., God).
+שקול – the weight will be equivalent, not outweighing to one side or the other, and he holds the Biblical verse with the letter “Vav,” and its implication is that the Biblical verse ended with a “Vav.” "הן יקטלני"–He may well slay me (Job 13:15) – though he kills me, “yet I will trust in Him no longer,” or, “yet I will trust in Him.” (whether one reads the word as לא or לו ).
+מיראה – from fear of retribution that will not come upon him.
+ירא אלהים – and he doesn’t love God.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+משקינא לה ונסתרה אפילו שמע מעף הפורח that she retired under suspicious circumstances–secluded herself, 
+יוציא ויתן כתובה – he should divorce her and provide her Ketubah settlement. Rabbi Eliezer, according to his reasoning who said in the first chapter (Tractate Sotah, Chapter 1, Mishnah 1), that a married woman’s retirement with a man under suspicious circumstances does not require testimony and even a slave and even a maid-servant are believed, that is (identical with) a flying bird for a married woman’s retirement with a man under suspicious circumstances is compared through close analogy of Biblical verses to ritual defilement and everyone is believed regarding her. Therefore, if she retired with a man under suspicious circumstances and he does not want to have to cause her to drink [the bitter waters], he should divorce her and provide her with her Ketubah settlement.
+רבי יהושע אומר עד שישאו ויתנו בה מוזרות בלבנה – women who spin by the light of the moon. Rabbi Yehoshua, according to his reasoning, who said that we cause her to drink [by the testimony] of two [witnesses]. However, when they (i.e., the women twisting yarn) speak of her by [the light of] the moon, the matter is ugly licentiousness, and she should be divorced for even water, moreover, does not examine her as it is taught in the first chapter. But she is ritually pure, and women twisting yarn by moonlight should be talking about her. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 2
+
+אני ראיתיה שנטמאת – in that retirement [of hers] under suspicious circumstances which is through two witnesses according to Rabbi Yehoshua or through the flying bird according to Rabbi Eliezer.
+לא היתה שותה – for one witness is believed concerning her even to cause her to lose her Ketubah settlement for there is a basis for it.
+אף לפסלה מכתובתה – that she should not drink [the bitter waters] not take [the settlement of] her Ketubah.
+יבמתה – the wife of her husband’s brother.
+ובת בעלה – from another wife.
+הרי אלו נאמנות – for this testimony, even though they are ineligible for all other testimony which is to her detriment because the Torah believed all testimony that there is concerning her. But, however, not to make her ineligible for her Ketubah [settlement], for they hate her, but rather, that she should not be suspected by her husband of having been unfaithful.
+
+Mishnah 3
+
+שהיה בדין – that one witness should not be believed concerning her if it is not from the decree of the Biblical verse.
+עדות הראשונה – her retirement under suspicious circumstances which does not make her forbidden [to her husband] eternally other than until she drinks [the bitter waters].
+אינה מתקיימת בפחות משנים – since we require to state from an analogy–Gezerah Shavah, and this is Rabbi Yehoshua’s view.
+עדות האחרונה – ritual impurity.
+כל [עדות] שיש בה – it is believed concerning her, as it is written (Numbers 5:13): “and there is no witness against her,” and all mentions of the word "עד"–witness that is mentioned in the Torah, undefined, is not other than two, as it necessitated the Bible to state (Deuteronomy 19:15): “A single witness may not validate against a person [any guilt or blame for any offense that may be committed: a case can be valid only on the testimony of two witnesses or more].” We learn from this that "עד"–witness implies two [witnesses], until the Biblical verse explicitly specifies one [witness]. And as it states, that she was not caught to be forbidden, so we see that one witness is believed.
+
+Mishnah 4
+
+עד אומר נטמאת ועד אומר לא נטמאת – establish one near one, and there is doubt regarding her and she drinks, and especially when they come one in the presence of the other. But this one after that one, when the first stated that she was defiled, he is believed as two [witnesses]. But the second who states that was not defiled, is just considered as one, for the words of the one are not in place of two [witnesses].
+ושנים אומרים לא נטמאת – meaning to say that she was not defiled in your presence, that when you came and found that they retired under suspicious circumstances together and we also were with you and in your presence she was not defiled, the one witness was dismissed and his words were voided because of the two [witnesses] and she remains in a state of “doubt” if she had been defiled before they came and found them [together] and therefore, she drinks [the bitter waters]. And we are taught by the Tanna–teacher in these two clauses of our Mishnah that they are ineligible for [providing] testimony, they went after the majority opinion whether for leniency or stringency, meaning to say, whether to cause her to drink or not to cause her to drink.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+אלו נאמרין. פרשת סוטה – as it is written (Numbers 5:19): “[The priest shall adjure the woman,] saying to her, [“If no man has lain with you, if you have not gone astray in defilement while married to your husband, be immune to harm from this water of bitterness that induces the spell].” In any language that he states it.
+וידוי מעשר – (Deuteronomy 26:13): “I have cleared out the consecrated portion from the house, etc.” He states it in any language that he wishes, as it is written (ibid.): “You shall declare before the LORD your God,” in every language that he speaks.
+קריאת שמע – as it is written (Deuteronomy 6:4): “Hear O Israel ” in any language that you hear.
+ותפלה – a congregation–community that prays, prays–recites the Amidah in any language, but an individual does not pray other than in the holy tongue (i.e., Hebrew).
+וברכת המזון – as it is written (Deuteronomy 8:10): ‘and you shall bless–give thanks [the LORD your God],” in any language that you bless–give thanks.
+ושבועת העדות ושבועת הפקדון – in any language that he made them take an oath and did not give thanks, they are liable. The oath of testimony, we derive it as it is written regarding it (Leviticus 5:1): “[If a person incurs guilt] when he heard a public imprecation,” and the oath of deposit, he derives it [through an analogy] from the oath of testimony (Tractate Sotah 33a): "תחטא" –incurs guilt (Leviticus 5:1) and "תחטא"–sins (Leviticus 5:21).
+
+Mishnah 2
+
+מקרא בכורים – that he would recite from (Deuteronomy 26:5): “My father was a fugitive Aramean,” until the conclusion of the portion.
+וחליצת יבמה – she states (Deuteronomy 25:7): “My husband’s brother refuses to establish a name in Israel for his brother,” and he states (Deuteronomy 25:8): “I do not want to marry her.” And after the ceremony of removing the shoe of the brother-in-law–levir, she says (Deuteronomy 25:9): “Thus shall be done to the man [who will not uphold his brother’s house!]”
+ברכות וקללות – that the Jewish people recited at Mount Gerizim and Mount Ebal.
+
+ברכות כ"ג – after the Divine Service on the Day (i.e., Yom Kippur) in the innermost sanctum (i.e., the Holy of Holies), he would read the portion in the Torah and make the eight blessings that are explained in our Mishnah.
+ופרשת המלך – this is the portion of "הקהל"–Gathering the people (see Deuteronomy 31:10-13), as it explains at the end of our chapter (Mishnah 8).
+ופרשת עגלה ערופה – (Deuteronomy 21:7): “Our hands did not shed this blood,” (Deuteronomy 21:8): “Absolve, O LORD, your people Israel, etc.”
+פרשת משוח מלחמה – (Deuteronomy 20:2): “Before you join battle, etc,” (Deuteronomy 20:3): “Hear, O Israel! You are about to join battle [with your enemy].”
+
+Mishnah 3
+
+כיצד – like from where.
+ולהלן הוא אומר – in the blessings and curses of Har Gerizim (Deuteronomy 27:11-14).
+מה ענייה האמורה להלן בלשון הקודש – as it is written (Deuteronomy 27:14): “[The Levites] shall then proclaim in a loud voice to all the people of Israel.” And it is written there (Exodus 19:19): “God answered him in thunder.” Just as there, it is in the Holy Tongue (i.e., Hebrew), so here too, in the Holy Tongue.
+
+Mishnah 4
+
+וענתה ואמרה ככה – there is no need to teach it through a Gezerah Shavah (analogy), for it is learned from itself, (Deuteronomy 25:9): ‘and [she shall] make this declaration: Thus [shall be done to the man who will not build up his brother’s house!].” In such a language she should state this.
+
+Mishnah 5
+
+שבשומרון – near Shomron–Samaria.
+מכאן ומכאן – on the mountains.
+בשבעים לשון – in the writing of seventy nations and all who wish to teach it should come to study so that there won’t be any fault-finding for the nations to state that we didn’t have from where to learn.
+את האבנים – they concealed the alter after they offered the burnt offerings and the peace offerings.
+ולנו במקומן – in their lodgings in Gilgal, and there, they established the stones.
+
+Mishnah 6
+
+במדינה אומר אותה שלש ברכות – that the Kohanim interrupt between each verse, [and the community] answers [Amen].
+ובמקדש ברכה אחת – because they do not answer “Amen” in the Temple and there is no interruption here.
+ככתבה – with a Yud, Heih (i.e., the letters of the name of God).
+בכנויו – with an Aleph, Daleth [Nun, Yud] for we don’t mention God’s name as it is written other than in the Temple alone, as it states (Exodus 20:21): “in every place where I cause My name to be mentioned, I will come to you and bless you.” The Biblical text transposed it and expounded upon it: In every place that I will come to you and bless you, which is in the Temple–Sanctuary, there I will mention My name.
+כנגד כתפותיהם – because it requires the lifting of the palms of the hands, as it is written (Leviticus 9:22): “Aaron lifted up his hands toward the people and blessed them.” And it is written (Deuteronomy 18:5): “him and his descendants [to be in attendance for service in the name of the LORD] for all time.” Just as he is with the raising of his hands, so too his descendants–children also with the raising of their hands for all time.
+ובמקדש – when they bless the people with the holy name of God and Divine Presence is above from the second joints of their fingers, they lift their hands above their heads.
+שאין מגביה ידיו למעלה מן הציץ – because the name of God is written upon it. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+ברכות כ"ג – on Yom Kippur after the Divine Service–Avodah had been completed, he reads the Torah and makes eight blessings–benedictions.
+חזן הכנסת – the sexton of the assembly upon whom the duties of the assembly are upon him to bring in
+ראש הכנסת – through his lips are decided all the matters of the congregation, who will recite the prayers leading up to the Shema for the benefit of those who come too late for the regular service, who will recite the Maftir–Haftarah from the prophets and who will go down before the Ark (to serve as the representative of the congregation).
+סגן – who is ready in place of the Kohen Gadol–High Priest for if something should happen to him to make him unfit for service, he will serve in his place.
+והסגן לכ"ג – and all of them are because of the honor of the High Priest, as it is written (Proverbs 14:28): “A numerous people is the glory of the king.”
+וכ"ג עומד ומקבל – it follows that he was sitting, we learn from this that he would read in the Women’s Court, for if it was in the Court of Israel, we hold that there is no sitting in that court other than only the kings of the house of David.
+וקורא אחרי מות – which is the order of [the ritual of] Yom Kippur.
+ואך בעשור – in the Torah portion (Leviticus 22:26 and following): “When an ox or a a sheep or a goat is born” that is near the portion of Aharei Mot (Leviticus 16) and he is able to roll the Torah scroll to there while the Aramaic translator is translating the concluding verse of Aharei Mot and there is no delay in order that the Aramaic translator should interrupt–stop.
+וגולל את התורה – and even though he did not read about the tenth [day of Tishrei] in the book of Numbers (chapter 29, verses 7-11), he reads it by heart. But he should not roll the Torah scroll to there because it is far and there is a delay that would cause the Aramaic translator to interrupt and it is a reproach to the community, and to read from two Torah scrolls is impossible because single person does not read from two Torah scrolls in the congregation because of the defect of the first Torah scroll.
+יותר ממה שקריתי לפניכם – what I am about to read further by heart, they should not say that it is missing from this Scroll, therefore, I won’t roll it there, and why so much? In order not to cast aspersion against the Torah scroll.
+על התורה – the blessing that is after it (i.e., the Haftarah).
+ועל העבודה – May the LORD our God accept [our worship].
+ועל ההודאה – We give thanks to You.
+ועל מחילת עון – You have chosen us that we conclude it with “the king who pardons and forgives our iniquities.”
+ועל המקדש – that th Divine Presence should rest on the Temple and we conclude it with Praised is the LORD Who dwells in Zion.
+ועל הכהנים – that He should accept their sacrifices with favor and we conclude it with [the blessing] “who sanctifies the Kohanim.”
+
+Mishnah 8
+
+[בשמיני] – In the eight year of the Sabbatical year–Shemittah that just passed, which is at the conclusion of this seventh year at the conclusion of the first day of Yom Tov (i.e., Sukkot), as it is written (Deuteronomy 31:10): “On the Feast of Booths.” I hear–learn even on the last day of Yom Tov of the holiday, the inference teaches us (Deuteronomy 31:11): “When all Israel comes to appear [before the LORD your God],”from the beginning of the Intermediate Days [of the Festival].
+אגריפס המלך – he was from the seed of Herod and in his days, the Second Temple was destroyed.
+זלגו עיניו דמעות – fo this Biblical verse disqualifies him from being King.
+אחינו אתה – his mother is from the Israelites.
+וקורא מתחלת אלה הדברים עד שמע – that is in [the Torah portion of] Vaethanan, and connects with the portion of the Shema (Deuteronomy 6:4-9) and “If you will surely hearken” (Deuteronomy 11:13-21), for in the portion of the Shema is the acceptance of the kingdom of heaven and in the “If you will surely hearken” portion is the acceptance of the yoke of the commandments and he skips and reads (Deuteronomy 14:22): You shall set aside every year a tenth part” and from there he skips and reads (Deuteronomy 26:1ven 2): “When you have set aside in full the tenth part of your yield,” because it is the time of the ingathering [of the crops] and the giving of gifts to the poor and separating the priest’s due and the tithes and even though the portion of the king is between the “You shall set aside every year a tenth part” and “When you have set aside in full the tenth part of your yield,” he reads them together to not interrupt the [verses about the] tithes and afterwards the blessings and curses (Deuteronomy chapter 27-28) which are the acceptance of the decrees and punishments of the Torah and then he returns and reads the portion of the king (Deuteronomy 17:15-20): “You shall be free to set a king over yourselves.”
+
+Chapter 8
+
+
+
+Mishnah 1
+
+משוח מלחמה. ודבר אל העם בלשון הקדש – it is stated here (Deuteronomy 20:2): “[Before you join battle, the priest shall come forward] and address the troops.” And it is stated elsewhere (Exodus 19:19): “As Moses spoke, [God answered him in thunder].” Just as elsewhere is in the Holy Tongue (i.e., Hebrew), even here too is in the Holy Tongue.
+
+הגפת תריסין – striking of those defending each other to cause the hearing of a voice and to threaten.
+הקלגסין – sticks whose heads are curved and they beat them on stones and they fly off on their enemies.
+שובך – the officer of the army Hadarezer in [Second] Samuel [10:16].
+
+Mishnah 2
+
+אחד הבונה ואחד הלוקח – a house built which for him was new.
+ואחד הנוטע חמשה אילני מאכל – and in this, it is a vineyard, two against two, and one goes out with a tail, and even from five types they combine.
+
+Mishnah 3
+
+אילני סרק – such as cedar and sycamore that don’t produce fruit.
+והמחזיר את גרושתו – and he betrothed her, he does not return to her for she is not new to him and in Scripture it is written (Deuteronomy 24:5): “[When a man has taken] a new bride, [he shall not go out with the army or be assigned to it for any purpose].”
+אלמנה – and a High Priest betrothed her, he does not return [to her – a widow],as it is written (Deuteronomy 20:7): “[Is there anyone who has paid the bride-price for a wife,] but has not yet married er? [Let him go back to his home, lest he die in battle and another marry her],” but it was possible. To state, and he did not take her? What is “to take her?” that she is appropriate for him to take her [as a wife].
+על מכונו – tore it down and built it like the first measure, he does not return [to live in it], for it is not new and it is worse than someone who purchases it or who inherits it.
+הבונה בית לבנים בשרון – it is a place whose name is Sharon, and its land is not nice for bricks and it is not something enduring for they had to renew it twice every seven years.
+
+Mishnah 4
+
+ואלו שאין זזין ממקומן – for those above go until the border. And there, we hear the words of the Kohen and they return from the battlefield into the midst of the land of Israel. But they do not return to their homes but rather engage in providing water and food to those who go to war and these do not move from their places and even to go to the border line and to return at the direction of the Kohen.
+הבונה בית וחנכו – and do not live in it for a year yet, and similarly, one who plants a vineyard and redeem it, and the fourth year has not yet passed upon it.
+נקי יהיה לביתו – for his house.
+יהיה – an amplification which the Biblical verse adds to you which is something other that should be like this.
+
+Mishnah 5
+
+ויספו השוטרים – on the words of the Kohen.
+בקשרי המלחמה – that they become knotty to stand squeezed together that the enemies will not separate them.
+לפיכך – the person who is fearful is the person who fears from sins that are in his hand, the Torah hung “built, and planted and betrothed” to return on their account, so that the return would be dependent upon this and he would not be embarrassed to state regarding it from the sins that are in his hand and he is fearful and returns.
+ר' יוסי אומר אלמנה לכהן גדול וכו' – for Rabbi Yosi HaGlili, even if he transgressed on the words of the Scribes, he returns, for according to Rabbi Yosi, until he transgresses the words of the Torah is similar to a widow marrying a High Priest.
+
+Mishnah 6
+
+ובעקבו של עם – at the rear of the people who guard that the last ones who are behind them should not flee.
+זקפים – warriors appointed to this, for if one of the fighters falls, he will restore him and raise him up.
+ואחרים מאחוריהם וכשילין של ברזל – to guard that they will not flee.
+כשילים – iron hatchets–spades.
+לקפח את שוקיו – to sever his foreleg.
+שתחלת ניסה נפילה – it is transposed language for the beginning of falling (i.e., in slaughter) is the rout (see Talmud Sotah 44b).
+
+Mishnah 7
+
+בד"א – that they return from the battlefield and there are those who do not move from their places in an optional war.
+אבל מלחמת מצוה הכל יוצאים – a war of the Land of Israel, and the war against Amalek. Everyone admits that it is obligatory, and everyone goes out in it [to fight]. But the wars of the House of David to extend and widen the brder of Israel and to assess taxes from peoples such as the war of Aram Naharayim and Aram Tzobah (Syria), everyone agrees that it is option. But the First Tanna–Teacher and Rabbi Yehudah did not disagree other than with a war that Israel fights with its enemies in order that they not grow stronger over them and trouble hem. The first Tanna–teacher calls that an optional war, and holds that a person is not permitted to make himself idle from the commandment in order to fight in a war like this, but Rabbi Yehuda holds that this also is a commanded war, for after it is to save Israel from the hand of their enemies, and one who engages in a commandment is exempt from another commandment. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+עגלה ערופה בלשון הקדש – what the elders say (Deuteronomy 21:7): “Our hands did not shed this blood,” and the Kohanim state (Deuteronomy 27:8): “Absolve, O LORD, Your people Israel [whom You redeemed, and do not let guilt for the blood of the innocent remain among Your people Israel],” it was necessary to state this in the Holy Tongue (i.e., Hebrew).
+שנאמר כי ימצא וכו' – and in the same portion it states (Deuteronomy 21:7): ‘And they shall make this declaration,” and it states further on (Deuteronomy 27:14): “The Levites shall then proclaim [in a loud voice to all the people of Israel.” Just as there it is in the Holy Tongue (i.e., Hebrew), even here is in the Holy Tongue.
+היו יוצאים – and they come there and measure from the slain to the side of the villages that surround him to know which is closest.
+אין ב"ד שקול – a Jewish court is not made where it will be possible to divide into equal shares but rather, that the majority will be on the one side, to fulfill (Exodus 23:2): “[you shall not give perverse testimony in a dispute] so as to pervert in favor of the mighty.”
+
+Mishnah 2
+
+נמצא סמוך לספר – near the border of non-Jews
+לא היו מודדים – they would not measure, as it is written (Deuteronomy 21:1): “someone slain is found [lying in the open],” excluding someone who brings himself that is nearby the border of the non-Jews as if he brought himself to death.
+לעיר שאין בה ב"ד לא היו מודדין. אין מודדין אלא מעיר שיש בה ב"ד – this is what he said: if he is found near a city that lacks in it a Jewish court, we don’t measure it, but rather, [near to] a city that has a Jewish court close to it. What city that has a Jewish court near it? And if he did not repeat this teaching, I would think that we don’t measure at all, the inference teaches us (Deuteronomy 21:3): “The elders of the town [nearest the corpse] shall then take a [heifer which has never been worked, which has never pulled in a yoke],” anyמway, for this “the city” is an additional Biblical verse” for one could have written “and the city that is closest to the slain and its elders went out.”
+מכוון – squeezed in–confined, that it is not closer to this or fro that one, even as much as a thread’s length.
+מביאות שתי עגלות דברי ר"א – but the Halakha is not like this, but rather, both bring one heifer jointly . And we state this in the Gemara in [Tractate] Bekhorot [18a).
+אין ירושלם מביאה עגלה ערופה – as it is written (Deuteronomy 21:1): “in the land that the LORD your God is assigning you [as a possession) to possess,” excluding Jerusalem that was not allotted to the tribes.
+
+Mishnah 3
+
+נמצא ראשו במקום אחד – now the Tanna is not speaking about the matter of measuring, since the end (actually, the beginning of Mishnah 4 of this chapter) teaches, from where do they measure–"מאין מודדין" – it follows that in the first part of the Mishnah we do not deal with measurement, but rather, we are dealing with the corpse of a person whose relatives are unknown and whose burial is obligatory on everyone that acquires its place for where his head is found in one place and his body in another place, we bring the head to the body and we bury it where the body is found, for the body fell in its place for the head is unsteady, which are the words of Rabbi Eliezer.
+רבי עקיבא אומר מוליכין הגוף אצל הראש – for the head, where it fell, it fell, and its body runs and goes, and the Halakha is according to Rabbi Akiva.
+
+Mishnah 4
+
+ר:א אומר מטיבורו – he holds that the real life is in his navel.
+ר' עקיבא אומר מחוטמו – real life is from his nose (cessation of breath from the nostrils is the main sign of death – see Talmud Yoma 85a), as it is written (Genesis 7:22): “All in whose nostrils was the merest breath of life.”
+מקום שנעשה חלל מצוארו – it is not called slain, other than from the neck, as it is written (Ezekiel 21:34): “you shall be wielded over the necks of the dishonored withed ones.” Therefore, from it (i.e., the neck) they would measure, as it is written (Deuteronomy 21:3): “[The elders of the town nearest] to the corpse,” But the Halakha is according to Rabbi Akiva.
+
+Mishnah 5
+
+נפטרו זקני ירושלם – who do not come other than to measure, as it is written (Deuteronomy 21:2): “Your elders and magistrates shall go out and measure [the distances from the corpse to the nearby towns].”
+אע"פ שאינו איתן כשר – it did not state "איתן"–everflowing–strong wadi (Deuteronomy 21:4) as an indispensable condition but rather for the Mitzvah.
+בקופיץ – a large knife.
+מאחריה – opposite its neck.
+מקומה אסור – forever.
+ומותר לסרוק שם פשתן – work that is not on the body of the land, as it is written (Deuteronomy 21:4): “[a heifer] which has never been worked, which has never pulled a yoke.” Just as sowing is special which is on the main body of the land, so also, all work which is on the main body of the land.
+לנקר את האבנים – to chisel the stones.
+
+Mishnah 6
+
+ולא בא לידינו ופטרנוהו – without food.
+ולא ראענוהו והנחנוהו – without accompaniment.
+
+Mishnah 7
+
+תצא ותרעה בעדר – like other non-holy animals.
+כפרה ספיקה – which had performed its own [work].
+ואחר כך נמצא ההורגד ה"ז יהרג – as it is written at the end of the portion of the heifer whose neck was broken (Deuteronomy 21:9): “Thus you will remove from your midst guilt for the blood of the innocent.”
+
+Mishnah 8
+
+עד אחד אומר ראיתי ועד אחד אומר לא ראית – as for example when both came at the same time [then] they would break the neck. But if one came first and said “I saw the killer”, and they believed him like two [witnesses]. For the Torah believed him, as it is written (Deuteronomy 21:1): “the identity of the slayer not being known,” but if they did know, even through one witness, they don’t break the neck, even though one witness had come and afterwards his testimony is contradicted, the second is not believed, because the words of the one is not in the of two [witnesses].
+עד אחד אומר ראיתי ושנים אומרים לא ראית היו עורפים – as, for example, the two [witnesses] and the one are invalid witnesses, for in the case of invalid witnesses, one goes according to the majority of opinions.
+
+Mishnah 9
+
+בטלה עגלה ערופה – because they knew of them who was accustomed to kill.
+בטלו האשכולות – a person who has everything (this is a Notarikon – describing the word אשכולות – see the commentary of Tosafot Yom Tov who also quotes Maimonides on this matter), meaning to say, their Torah is true without reproach.
+
+Mishnah 10
+
+הודיית מעשר – the confession of the tithe (Deuteronomy 26:13): “I have cleared out the consecrated portion from the house; and I have given it to the Levite,” because Ezra fined the Levites that they did not give to them the tithe [of the tithe] when he came up [to the Land of Israel] from the Diaspora, and the Levites did not go up with him, and he (i.e., Ezra) commanded that they should give the tithe [of the tithe] to the Kohanim, and Yohanan the High Priest annulled the confession because he was not able to say, “and I have given it to the Levite.”
+בטל את המעוררים – for the Levites would say on each day on the platform (Psalms 44:24): “rouse yourself, why do you sleep, O God.” He stated: Is there sleep before God? (see Talmud Sotah 48a and Tosefta Sotah 13:9). And he stood and annulled them.
+ואת הנקפין – that they would wound the calf of the sacrifice between its horns in order that blood would fall between its eyes so that it would not see and it would be easy to bend over and to slaughter it and he would stand and annul it for it appeared as having a blemish (and unfit for the altar) and he established for them rings in the ground for them to place the neck of the animal within it.
+נוקפין – beat and its example [Tractate Hullin 7b], “no person bruises his finger here on earth [unless it was so decreed against him in heaven].”
+היה פטיש מכה בירושלים – on the Intermediate days of the Festival those artisans of copper and iron would beat with a hammer in order to perform work which cannot be postponed without irretrievable loss, and he stood and cancelled them because the thing becomes more known and there is a disregard of the Intermediate Days of the Festival.
+ובימיו אין אדם צריך לשאול על הדמאי – for he said to the people of his generation that just as regarding the great heave offering–priest’s share of the crop, its punishment [for non-fulfilment] is death, so too, the tenth of the tenth [given by the Levites to the Kohanim] and separation of priestly shares is required before one is able to partake of them, [non-fulfillment] is punishable by death and he established that they should take out from the doubtfully tithed produce only the tenth-of-a-tenth and the Second Tithe, and they should not take out it the First Tithe and the Poor Man’s Tithe for one can say to the Levite and–or the Poor Person: Bring proof that it is produce from which priestly gifts and tithes had not yet been separated and take it. And from this ordinance and onward, a person who takes his fruit from the marketplace would not ask if they had been properly prepared [by the giving of the priestly gifts and tithes] or not, but immediately, he separates from them the tenth-of-the-tenth and the Second Tithe, and consumes the rest for anyone who purchases from those who did not observe certain religious customs regarding tithing, their produce is considered doubtfully tithed.
+
+Mishnah 11
+
+סנהדרין – the judges are there, and they are called a Sanhedrin in that they detest a majestic appearance–an imposing figure in judgment.
+בטל השיר – as it is written (Lamentations 5:14): “The old men are gone from the gate, The young men from their music” when the elders who were the Sanhedrin who were sitting at the gate were made idle, the young men were also made idle from their music.
+
+Mishnah 12
+
+משמתו נביאים הראשונים – all the prophets are called the Early Prophets, except for Haggai, Zechariah and Malachi and their associates for they were the Latter [Prophets] who were during the days of the Second Temple.
+השמיר – a kind of worm-like creature like the size of a barley-corn that they would show it–place it upon the stones marked with ink and they would split open on their own, [and through it] would open the stones of the Ephod and the Breastplate, as it is written concerning them (Exodus 28:20 – see also Talmud Sotah 48b): “in their mountings,” that they would be complete and not lacking [but he would write on them with ink] and the Shamir would show them outside upon the ink.
+ונופת צופים – honey that comes from a place whose name is the inner portion of the cells and is more praiseworthy.
+ופסקו אנשי אמנה – that believe in the Holy One, blessed be He.
+
+Mishnah 13
+
+הטהרה בטלה את הטעם – the ritual purity that ceased from Israel, the taste and aroma of the fruits were abolished, for at the time that Israel was ritually pure and engaged in ritual purity, even the Holy One, blessed be He would purify the produce from a bad taste and a bad smell.
+מעשר בטל שומן דגן – for the tithe was called fat, as it is written (Numbers 18:12): “All the best of the oil.”
+
+Mishnah 14
+
+בפולמוס של אספסיינוס – the army that Vespasian brought against Jerusalem.
+גזרו על עטרות חתנים – they would make garlands for the grooms from salt stone which is clear like the appearance of a jewel and they dye it with sulfur–bitumen like the appearance of embroidery which they call NEEL. And there are those who interpret–explain it as garlands of myrtle and of roses and both are forbidden, but only garlands of reeds are permitted.
+ועל האירוס – it is made like a winnow–sieve whose walls are round and they spread on its mouth a thin piece of leather and beat it with a thin mallet and it emits a clear sound and it the foreign language we call it TANBORO.
+עטרות כלות – similar to a city that is made from gold.
+ושלא ילמד אדם את בנו יונית – the explanation is Greek wisdom and there are hints and riddles that the Greeks had and only those who were accustomed to them would know them, and in the Gemara (Talmud Sotah 49b) it explains the reason because of an incident when the Hasmonean kings fought one another (the allusion is to the struggle between the two sons of Alexander Jannaeus, Hyrcanus and Aristobulus; Hyrcanus had the assistance of the Romans who besieged Jerusalem). Those who were inside would let down to those who were outside denarii (i.e., money) in a basket and haul up for them [animals for] the daily offerings. There was one elder there who was learned in Greek wisdom, speaking with them in Greek: As long as you are engaged in the Temple service, they will never surrender to you. That same day, they let down denarii in the basket and hauled up for them a pig. At that time, they said: “Cursed be the person who raises a pig and cursed be the man who teaches his son Greek wisdom.
+בפולמוס האחרון – this is the destruction of the [Second] Temple and it was of Titus.
+באפריון – like a tent of golden robes and cloaks.
+ורבותינו התירו שתצא כלה באפריון – because of modesty and such is the Halakha.
+
+Mishnah 15
+
+בטלו מושלי משלים – such as the parables of the foxes that we state in [Tractate] Sanhedrin [38b] when Rabbi Meir would expound on the lesson and would divide his exposition into three parts: one-third devoted to legal discussion, one-third to homily and one-third to parables.
+השקדנים – they are attendant on the doors of the Academy–Bet Midrash night and day as we state in [Tractate] Yevamot [63b] as Ben Azzai stated: What can I do when my soul is attached to–in love with the Torah.
+הדרשנים – he was expert in Midrash and the rationales of the Biblical verses, as it states [Talmud Berakhot 12b – actually Tractate Berakhot, Chapter 1, Mishnah 5]: “And I did not succeed (in proving) that the Exodus from Egypt should be mentioned at night until [I heard] the exposition of Ben Zoma.”
+בטל כבוד תורה – He would give attention to expound upon each and every stroke on letter [Tractate Menahot 29b]. This is the great honor of the Torah which has nothing to abolish it.
+שבטלו אנשי מעשה – they do wondrous deeds as we state in [Tractate] Taanit [25a]: he will ordain that vinegar should burn, and to goats that they should bring wolves on their horns.”
+קטנותם של חסידים – they wee the pious individuals walking and becoming scarce and he was from their most inferior and their end.
+משמת רבן גמליאל הזקן בטל כבוד התורה – and until he died [Tractate Megillah 21a], there was health in the world, and hey would study the Torah while standing. And when he died, feebleness of strength came to the world and they began to study while sitting, and this is the abolishment of the honor of the Torah.
+משמת רבי בטלה ענוה – the students of Rebbe (i.e., Rabbi Judah the Patriarch) added and wrote this in the Mishnah.
\ No newline at end of file
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+Bartenura on Mishnah Sotah
+ברטנורא על משנה סוטה
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה סוטה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>המקנא לאשתו.</b> אע״ג דהמקנא משמע דיעבד אין לכתחילה לא, ההלכה היא שחייב אדם לקנאות לאשתו אם היא צריכה לכך. ולקמן מפרש כיצד מקנא:
+<b>מקנא לה על פי שנים.</b> אם בא להשקותה מי המרים, צריך להביא שני עדים ולומר לה בפניהם אל תסתרי עם איש פלוני. ואם לא קנא לה בפני שנים, אינה נאסרת עליו בסתירה זו ואינו משקה אותה:
+<b>על פי עד אחד או ע״פ עצמו.</b> אפילו אין עדים שנסתרה אלא עד אחד, או הוא עצמו אומר ראיתיה שנסתרה אחר שקנאתי לה, נאסרה בסתירה זו עד שתשתה, שסתירתה אוסרתה עליו מספק:
+<b>ר׳ יהושע אומר כו׳</b> צריך ב׳ עדים אף לסתירה. והלכה כרבי יהושע. ואעפ״כ אמרינן בגמרא דבזמן הזה לא לימא איניש לביתיה אפילו בינו לבינה אל תסתרי עם איש פלוני, שיש לחוש לדברי ר״י ברבי יהודה דאמר מקנא אדם לאשתו על פי עד אחד או על פי עצמו. ואם נסתרה אחר שקנא לה בינו לבינה, נאסרה עליו איסור עולם בזמן הזה שאין שם מי המרים:
+
+
+
+Mishnah 2
+
+<b>כיצד הוא מקנא לה אמר לה בפני שנים אל תדברי עם איש פלוני כו׳</b> בגמרא מפרש למתניתין הכי, אמר לה בפני שנים אל תדברי ודברה, אל תדברי ונסתרה, ולא כלום הוא ואינה אסורה לא לבעלה ולא לתרומה. אמר לה אל תסתרי ודברה עמו שלא בסתר, עדיין מותרת לבעלה ומותרת לאכול בתרומה אם אשת כהן היא: נכנסה עמו לבית הסתר ושהתה עמו כדי טומאה אסורה לביתה ואסורה לאכול בתרומה. ושיעור כדי טומאה, כדי לצלות ביצת תרנגולת ולגמעה:
+<b>ואם מת חולצת ולא מתיבמת.</b> ואם מת בעלה קודם שישקנה, חולצת ולא מתיבמת. דכתיב באשה שמצא בה ערות דבר (דברים כ״ד:ב׳) ויצאה מביתו והלכה והיתה לאיש אחר, ודרשינן לאיש אחר ולא ליבם. ואעפ״כ אינה מותרת לזר בלא חליצה, שכשם שאם היה בעלה חי לא היתה מותרת בלא גט, כך אינה מותרת מן היבם בלא חליצה:
+
+
+
+Mishnah 3
+
+<b>ואלו אסורות לאכול בתרומה.</b> לעולם. ואפילו היא בת כהן. ואילו שאר סוטות אינן אסורות אלא עד שישתו וימצאו טהורות:
+<b>ושבאו עדים שהיא טמאה.</b> ואפילו לאחר ששתתה ולא בדקוה המים, אסורה איסור עולם. לפי שאין המים בודקים באשה שיש בה עדים שנטמאת, שנאמר (במדבר ה׳:י״ג) ונסתרה והיא נטמאה ועד אין בה, דליכא דידע בה הוא שהמים בודקים, אבל איכא דידע בה, אפילו העדים הם במדינת הים אין המים בודקים:
+<b>ושבעלה בא עליה בדרך.</b> דשוב אין המים בודקים אותה, דכתיב (במדבד ה׳) ונקה האיש מעון, בזמן שהאיש מנוקה מעון, שלא בא עליה לאחר סתירה, אז והאשה ההיא תשא את עונה. אין האיש מנוקה מעון, אין המים בודקים את אשתו:
+<b>שני תלמידי חכמים.</b> שידעו להתרות בו:
+<b>ר״י אומר בעלה נאמן עליה.</b> אם הבעל נאמן על אשתו באיסור חמור של נדה, לא יהא נאמן באיסור קל של לאו גרידא. וטעמייהו דרבנן, מתוך שאיסור קל הוא תקיף עליה יצריה. ואין הלכה כרבי יהודה:
+
+
+
+Mishnah 4
+
+<b>היו מעלין אותה לב״ד הגדול.</b> דכתיב בסוטה (שם) ועשה לה הכהן את כל התורה הזאת, וכתיב התם (דברים י״ז:י״א) ע״פ התורה אשר יורוך, מה להלן בב״ד הגדול אף כאן בב״ד הגדול:
+<b>ומאיימין עליה.</b> כדי שתודה:
+<b>הרבה ילדות עושה.</b> וגורם לילדה שתבא לידי קלקול:
+<b>דברים שאינן כדאי לשומען.</b> שאינה ראויה לשמוע אותן הדברים שאומרים לפניה ממעשיהן של צדיקים, כגון יהודה הודה ולא בוש במעשה תמר, ראובן הודה ולא בוש במעשה בלהה:
+
+
+
+Mishnah 5
+
+<b>שוברת כתובתה.</b> כותבת שובר על כתובתה, זניתי ואבדתי כתובתי כדי שלא תוכל לחזור ולתבוע כתובתה ממנו. ובמקום שאין כותבין כתובה אלא סומכין על תנאי ב״ד הוא שכותבת שובר, אבל במקום שכותבים כתובה, מקרעת כתובתה ואינה כותבת שובר:
+<b>מעלין אותה, לשער המזרח.</b> מעלין ומורידין אותה, כדי ליגעה אולי תטרוף דעתה ותודה:
+<b>שעל פתח שער נקנור.</b> אדם ששמו נקנור שהביא דלתות לאותו פתח מאלכסנדריא של מצרים ונעשו לו נסים ונקרא שער נקנור על שמו כדאמרינן ביומא [לח.]:
+<b>ששם משקין את הסוטות.</b> דבעינן לפני ה׳:
+<b>ומטהרין את היולדות.</b> כדי שיעמדו על גבי קרבנן. וה״ה זבין וזבות הטעונים קרבן:
+<b>ומטהרין את המצורעים.</b> כדכתיב (ויקרא י״ד:י״א) והעמיד הכהן המטהר וכו׳ לפני ה׳:
+<b>אוחז בבגדיה.</b> בבית הצואר שלהן:
+<b>אם נקרעו.</b> אינו חושש, ואם נפרמו אינו חושש. פרימה גדולה מקריעה שנקרע לקרעים הרבה. לשון אחר, פרימה מן הצדדין קריעה באורך:
+<b>עד שמגלה את לבה.</b> דכתיב (במדבר ה׳:י״ח) ופרע את ראש האשה, אין לי אלא ראשה גופה מנין. ת״ל האשה, א״כ מה ת״ל את ראש, מלמד שסותר את שערה:
+<b>רבי יהודה אומר כו׳</b> שמא תצא זכאה ויתגרו בה פרחי כהונה שראו לבה נאה ושערה נאה. ואין הלכה כר״י:
+
+
+
+Mishnah 6
+
+<b>היתה מכוסה בלבנים מכסה בשחורים.</b> ואם היו שחורים יפין לה, מכסה בבגדים מכוערים:
+<b>קטליות.</b> ענקים שמשימים סביב הצואר. ומפני שהאשה חונקת עצמה בהם כדי שתראה בעלת בשר נקראים קטליות:
+<b>נזמים וטבעות מעבירים ממנה.</b> מפרש בגמרא דלא תימא שיניחו לה הנזמים והטבעות אחר שקרעו בגדיה וגלו את ליבה שזה יותר גנאי לה, כמו שגנאי יותר לאדם ערום שילך במנעלים ברגליו מלילך יחף, קמ״ל דלא:
+<b>חבל מצרי.</b> מפרש בירושלמי לפי שעשתה מעשה מצרים. ואם אין חבל מצרי מביא שאר חבלים:
+<b>וקושרו למעלה מדדיה.</b> שלא יפלו בגדיה ותשאר ערומה:
+<b>וכל הרוצה לראות בא לראות.</b> ודוקא באנשים רשות ואינו חובה. אבל בנשים, חובה על כל הנשים המצויות שם לבא ולראות, כדכתיב ונוסרו וכל הנשים:
+<b>וכל הנשים מותרות לראותה.</b> חייבין לראותה. הכי מפרש לה בגמרא:
+
+
+
+Mishnah 7
+
+<b>המקום ניוולה.</b> שמגלה כהן את ראשה וסותר את שערה וקורע את בגדיה:
+<b>היא גילתה את עצמה.</b> ישבה בפרשת דרכים וגילתה עצמה לנואף:
+<b>המקום גילה עליה.</b> שכהן מעמידה על שער נקנור ומראה קלונה לכל:
+<b>בירך התחילה בעבירה תחלה.</b> בדרך תשמיש הירך נהנה תחלה בקירוב בשר:
+<b>ושאר כל הגוף לא פלט.</b> שאר אברי גופה אינם פלטים מן החולי, ואע״פ שלא הוזכרו במקרא אלא בטן וירך:  
+
+Mishnah 8
+
+<b>לונביאות.</b> חניתות:
+<b>לב אביו.</b> אמר לו אבשלום לאביו, כתוב לי שילכו עמי שנים איש שאבחר מכל ישראל, כתב לו. והיה מראה חותמו של אביו לשנים, והולכים אחריו, לשנים אחרים והולכים אחריו, עד שכינס מאתים איש, כולן ראשי סנהדראות. הרי שגנב לב אביו ולב ב״ד. ולב כל ישראל, דכתיב ויגנוב אבשלום את לב אנשי ישראל:
+
+
+
+Mishnah 9
+
+<b>וכן לענין הטובה.</b> נותנים לו לאדם שכר מעין הטובה שעשה. ומיהו יותר ממה שעשה משתלם דמדה טובה מרובה בתשלומין ממדת פורענות:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>היה מביא.</b> הבעל:
+<b>את מנחתה.</b> כדכתיב (במדבר ה׳:ט״ו) והביא את קרבנה:
+<b>בכפיפה מצרית.</b> סל עשוי מצורי הדקל מן (הרך) [זרדים] הגדלים סביבות הדקל:
+<b>כדי ליגעה.</b> שתודה ולא ימחה השם על המים. ולמאן דאמר שבתחלה היה משקה אותה ואח״כ מביא מנחתה, אע״פ שנמחק השם, מיגעה כדי שתודה ולא תמות מיתה מנוולת, שאע״פ שנמחקה המגילה אם אמרה טמאה אני אינה שותה:
+<b>תחלתן וסופן בכלי שרת.</b> לאו בכלי שרת ממש קאמר, שאין אדם מביא מנחתו מתוך ביתו בכלי שרת, אלא בקלתות של כסף ושל זהב שהם ראוים לכלי שרת:
+<b>וזו בכפיפה מצרית.</b> שאין ראוי לעשות ממנה כלי שרת, דדמי להקריבהו נא לפחתך (מלאכי א׳:ח׳):
+<b>כל המנחות טעונות שמן ולבונה.</b> בגמרא פריך, והא איכא מנחת חוטא דכתיב בה (ויקרא ה׳:י״א) לא ישים עליה שמן ולא יתן עליה לבונה. וכן הא דתנינן כל המנחות באות חטים, קשה, דהא מנחת העומר באה מן השעורים. ומתרץ בגמרא לא תיתני מילתא באנפי נפשיה אלא כרוך ותני והכי קאמר, כל המנחות טעונות שמן ולבונה ואותן שאינם טעונות שמן ולבונה באות מן החיטין ובאות סולת. מנחת חוטא אע״פ שאינה טעונה שמן ולבונה באה חיטין ובאה סולת. מנחת העומר אע״פ שבאה מן השעורין טעונה שמן ולבונה:
+<b>ובאה גרש.</b> וזו אינה טעונה שמן ולבונה ובאה מן השעורים ובאה קמח:
+<b>גרש.</b> מבורר ומנופה בשלש עשרה נפה כעין סולת בחטים:
+<b>קמח.</b> הכל מעורב כמו שנטחן:
+
+
+
+Mishnah 2
+
+<b>היה מביא.</b> הכהן:
+<b>פיילי.</b> כוס בלשון יוני:
+<b>מן הכיור.</b> דכתיב (במדבר ה׳:י״ז) מים קדושים, ואין קדושים אלא שנתקדשו בכלי:
+<b>כשם שממעט.</b> ר׳ יהודה בכתב המגילה, לקמן במתניתין, כך ממעט כאן במים. ואין הלכה כרבי יהודה:
+<b>מקום היה שם.</b> ניכר מתוך שאר רצפת ההיכל:
+<b>וטבעת קבועה בה.</b> לאוחזה בטבעתה ולהגביהה משאר הרצפה שהיא כולה באבני שיש:
+<b>כדי שיראה.</b> צריך שיתן בה שיעור שיהא נראה וניכר על פני המים:
+<b>ונתן אל המים.</b> מדלא כתיב ונתן במים, אלא אל המים, משמע שלא יהא נבלע בתוכן:
+
+
+
+Mishnah 3
+
+<b>מאם לא שכב איש אותך וגו׳</b> הנקי. שהן קללות הבאות מחמת ברכות, דמשמע הא אם שכב לא תנקי:
+<b>ואינו כותב והשביע הכהן את האשה וגו׳</b> שאין זה אלא מצוה על הכהן להשביעה:
+<b>ולא היה כותב ואמרה האשה אמן אמן.</b> שאינו אלא קבלה שהאשה מקבלת עליה האלות. ויליף לה מדכתיב האלות האלה. האלות לרבות קללות הבאות מחמת ברכות. האלה, למעוטי צוואות וקבלות:
+<b>ר׳ יוסי אומר אינו מפסיק.</b> משהתחיל אם לא שכב איש אותך עד אמן אמן. וכותב צוואות דוהשביע הכהן את האשה וקבלות דואמרה האשה אמן אמן, דדריש את, לרבות צוואות וקבלות:
+<b>רבי יהודה אומר כל עצמו אינו כותב.</b> כלומר היה זהיר בעצמו שלא לכתוב אלא אלות בלבד, ולא קללות הבאות מחמת ברכות, ולא צוואות, ולא קבלות. דדריש האלות ולא קללות הבאות מחמת ברכות. האלה, למעוטי צוואות וקבלות:  
+
+Mishnah 4
+
+<b>לוח.</b> של עץ:
+<b>נייר.</b> של עשבים שכותשים אותם ועושים כמין עור:
+<b>דפתרא.</b> עור שאינו מעובד כל צרכו, דמליח וקמיח ולא עפיץ:
+<b>בספר.</b> בקלף:
+<b>קומוס.</b> שרף האילן ומתיכו במים:
+<b>קנקנתום.</b> אירמנ״ט. ובלע״ז ודריאו״לו:
+<b>ולא בכל דבר שהוא רושם.</b> ונבלע בקלף ואינו יכול למחות דקומוס וקנקנתום עבדי רושם:
+
+
+
+Mishnah 5
+
+<b>אמן שלא שטיתי ארוסה ונשואה.</b> על ידי גלגול שבועה הוא מגלגל עליה זנות של ארוסין ואף על פי שלא היה בו בקנוי וסתירה. ומכאן לגלגול שבועה מן התורה:
+<b>שומרת יבם וכנוסה.</b> ואם היתה יבמתו וכנסה, וקנא לה ונסתרה, מגלגל עליה טומאה שנטמאה כשהיא שומרת יבם. ומתניתין רבי עקיבא היא דאמר שומרת יבם ערוה. ואינה הלכה. אלא שומרת יבם שזנתה מותרת ליבם. לפיכך אינו מתנה עליה אם זנתה שומרת יבם:
+<b>אמן שלא נטמאתי וכו׳</b> פירושי קמפרש לאמן על האלה, אמן על השבועה דתנינן לעיל. והכי קאמר, אמן שלא נטמאתי הוא אמן על דשבועה שהשביעה הכהן משביע אני עליך שלא נטמאת:
+<b>ואם נטמאתי יבואו בי.</b> היינו קבלת אלה, שאמר לה הכהן ואם נטמאת יבאו ביך כל הקללות הללו:
+<b>אמן שלא אטמא.</b> שאם תיטמא לאחר זמן מים מערערים אותה. ואין הלכה כר״מ:
+
+
+
+Mishnah 6
+
+<b>ולא משנתגרשה </b> שאם זנתה לאחר שגירשה וחזר והחזירה וקינא לה ונסתרה, אין המים בודקים על זנות שלאחר גירושין, דגרושה שזנתה מותרת לחזור לבעלה, דבקדושין תלה רחמנא האיסור לא בביאה, דכתיב (דברים כ״ד:ב׳) ויצאה מביתו והלכה והיתה לאיש אחר. לפיכך, נתקדשה לאיש אחר, אע"פ שלא נבעלה. אסורה לחזור לבעלה. ואם נבעלה בלא קדושין, מותרת לחזור לבעלה:
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>היה נוטל.</b> בעלה את המנחה, שאין מצות כהונה במנחות אלא מקמיצה ואילך. והגשה נמי תחילת קמיצה היא שאין זר קרב למזבח. אבל קדושי כלי ויציקה ובלילה, במנחות הטעונות שמן, כשר בזר:
+<b>ונותנה על ידה.</b> להניף:
+<b>וכהן מניח ידו תחתיה.</b> שנאמר בשלמים (ויקרא ז׳:ל׳) ידיו תביאנה, ונאמר במנחת סוטה (במדבר ה׳:כ״ה) ולקח הכהן מיד האשה, מה בשלמים כהן מניח ידו תחת יד הבעלים ומניף, כך במנחת סוטה כהן מניח ידו תחת יד האשה ומניף:
+
+
+
+Mishnah 2
+
+<b>והגיש.</b> לקרן מערבית דרומית:
+<b>והשאר נאכל לכהנים.</b> שכל הנקמצות שייריהן נאכלים:
+<b>היה משקה ואחר כך מקריב את מנחתה.</b> תלתא קראי כתיבי. והשקה קמא, ואחר ישקה, והשקה בתרא. והשקה קמא, לגופיה, שמשקה אחר שנמחקה המגילה קודם הקטרת המנחה. ואחר ישקה, אע״ג דמשמע דוקא, על כרחיך מקרא האמור ראשון נדרש לגופו, ומקראות יתירות האמורות אחריו ניתנו לידרש, הלכך ואחר ישקה אע״פ שנכתב אחר הקטרת המנחה אקודם הקטרה קאי, ואמחיקה הכתובה למעלה קאי, וקאמר דאם לא נמחקה יפה ועדיין רישומן של אותיות ניכר לא ישקנה. והשקה בתרא, לאשמועינן שאם נמחקה המגילה ואמרה איני שותה, מערערין אותה ומשקין אותה בעל כרחה:
+<b>רבי שמעון אומר מקריב את מנחתה ואחר כך משקה.</b> על כרחך ואחר ישקה דוקא הוא ודוקא כתביה לאחר הקטרה. והשקה קמא, שאם בדיעבד השקה ואחר כך הקריב מנחתה, כשרה. והשקה בתרא, שאם נמחקה המגילה ואמרה איני שותה, מערערין אותה ומשקין אותה בעל כרחה. ואין הלכה כרבי שמעון:
+
+
+
+Mishnah 3
+
+<b>מגילתה נגנזת.</b> בצד ההיכל:
+<b>ומנחתה מתפזרת על הדשן.</b> ונשרפת על בית הדשן שהיה בעזרה ששורפים שם פסולי קדשי קדשים, דהואיל וקדשה בכלי שרת טעונה שריפה בעזרה:
+<b>ואין מגילתה כשרה להשקות [בה] סוטה אחרת.</b> דבעינן כתיבה לשמה, דכתיב (שם) ועשה לה הכהן, כל עשייתה לשמה:
+<b>המים נשפכים.</b> דכיון דאמרה טמאה אני, בדוקה ועומדת היא. ומים המרים לא נתנו אלא לברר בהם את הספק:
+<b>מערערים אותה.</b> דדלמא טהורה היא, ומחמת בעיתותא קאמרה:
+
+
+
+Mishnah 4
+
+<b>אינה מספקת לשתות וכו׳</b> בגמרא מוכיח דמתניתין ר׳ עקיבא היא דסבר כר״ש דאמר מקריב מנחתה ואח״כ משקה אותה, דכמה דלא קרבה מנחתה לא בדקי לה מיא, דכתיב (במדבר ה׳:ט״ו) מנחת זכרון מזכרת עון:
+<b>מתמלאת גידים.</b> מתוך שבשרה נפוח נראית כמלאה גידים:
+<b>שלא תטמא את העזרה.</b> לא מטומאת מת קאמר, אלא שלא תפרוס נדה ותטמא שער נקנור ועזרת נשים שתצא דרך שם, שנדה וזבה אסורין לכנוס בהר הבית. אבל המת עצמו מותר להכניסו להר הבית ולשער נקנור שלא נתקדשו בקדושת העזרה:
+<b>יש לה זכות וכו׳</b> בגמרא מפרש דזכות דתורה הוא דתולה לה שהוליכה בניה לבית הספר והמתינה לבעלה שיצא חוץ לעיר לעסוק בתורה:
+<b>כאילו מלמדה תפלות.</b> חבור משכב אנשים. שמתוך התורה היא מבינה ערמימות ועושה דבריה בהצנע. כדכתיב (משלי ח׳:י״ב) אני חכמה שכנתי ערמה:
+<b>רוצה אשה בקב.</b> ליזון מזונות מועטים, ויהא תשמיש מצוי לה:
+<b>מתשעה קבין ופרישות.</b> לפרוש מן התשמיש, הלכך אין טוב שתלמוד תורה:
+<b>חסיד שוטה.</b> מפרש כגמרא כגון דטבעה אשה בנהר ואמר לאו אורח ארעא לאסתכולי באתתא ולאצולה:
+<b>רשע ערום.</b> כגון המטעים דבריו לדיין קודם שיבא בעל דין חבירו. ומשנפתחו בלב הדיין שערי זכות לדברי זה, קשה לסלקן, והרי רשעתו וערמתו של זה שעבר על לא תשיא שמע שוא (שמות כ״ג:א׳):
+<b>ואשה פרושה.</b> כגון אשה כשפנית שהיתה עוצרת רחם הנשים היולדות בכשפיה ובשעה שהיתה היולדת מקשה בלדתה היתה אומרת אלך ואתפלל אולי תקובל תפלתי וסותרת כשפיה ויולדת:
+<b>ומכות פרושים.</b> שמכה עצמו להראות שהוא עניו וצנוע, כגון שמהלך עקב בצד גודל ואינו מרים רגלו מן הארץ ומתוך כך מנקף אצבעותיו באבנים, והוא שנקרא בגמרא פרוש נקפי. או מי שעושה עצמו כעוצם עיניו שלא להסתכל בנשים, ומתוך כך מכה ראשו בכותל ויוצא ממנו דם, והוא הנקרא פרוש קוזאי, כלומר שמקיז דם מראשו מחמת פרישותו:
+<b>הרי אלו מכלי העולם.</b> שרוצים להראות לבריות שהם חסידים ואין תוכם כברם:  
+
+Mishnah 5
+
+<b>מדהה אתה את המים.</b> מחסר ומחשיך. הגוון החסר נקרא דיהה בלשון משנה:
+<b>מתנוונה והולכת.</b> נחלית והולכת:  
+
+Mishnah 6
+
+<b>נטמאת מנחתה עד שלא קדשה בכלי הרי היא ככל המנחות.</b> שנטמאו עד שלא קדשו בכלי:
+<b>ותפדה.</b> ותצא לחולין ומן המעות יקנה אחרת:
+<b>ותשרף.</b> שקדשה קדושת הגוף ואינה יוצאה עוד לחולין:
+<b>וכל הנשואות לכהנים מנחותיהן נשרפות.</b> ואפילו קרב קומץ כהלכתו ולא נטמאת, נשרפים שיריה על בית הדשן ואינן נאכלים, מפני שיש לכהן בעלה חלק בה שמשלו היא באה, והתורה אמרה (ויקרא ו׳:ט״ז) וכל מנחת כהן כליל תהיה לא תאכל, ואין כולה כליל מפני שיש לה חלק בה שלכפרתה היא באה, הא כיצד, הקומץ קרב בעצמו והשירים קרבין בעצמן:  
+
+Mishnah 7
+
+<b>וכהנת שנשאת לישראל.</b> בת כהן:
+<b>מנחתה נאכלת.</b> דכל מנחת כהן כליל תהיה, כתיב, כהן ולא כהנת. וכן כהנת אלמנה וגרושה שהביאה מנחת נדבה נאכלת:
+<b>כהנת מתחללת.</b> מן התרומה ומן הכהונה. אם נבעלה לפסולים שוב אינה חוזרת לכשרותה לעולם:
+<b>כהן אינו מתחלל.</b> אם נשא גרושה חללה או זונה, אלא כל זמן שהוא עמה הוא פסול לעבודה, משגרשה חוזר להכשרו, דכתיב (שם כ״א) ולא יחלל זרעו, זרעו חלל, והוא אינו חלל:
+<b>כהנת מטמאה למתים.</b> דכתיב (שם) בני אהרן, ולא בנות אהרן:
+<b>ואין כהנת אוכלת בקדשי קדשים.</b> דחטאת ואשם ומנחה בכולהו כתיב (שם ו׳) כל זכר בבני אהרן יאכלנו:  
+
+Mishnah 8
+
+<b>האיש פורע ופורם.</b> כשהוא מנוגע פורע את ראשו ופורם את בגדיו, דכתיב (שם י״ג) איש צרוע הוא וכו׳, איש פורע ופורם, ואין אשה פורעת ופורמת:
+<b>האיש מדיר בנו בנזיר.</b> בנו קטן. וחלה נזירתו עליו ואפילו לכשיגדל. וזו הלכה היא בנזיר ואין לה סמך מן התורה:
+<b>האיש מגלח על נזירות אביו.</b> אם נדר אביו בנזירות והפריש קרבנותיו ומת והיה בנו נזיר או שנדר בנזירות לאחר מיתת אביו. הרי הבן מגלח ביום מלאת ומביא קרבנות שהפריש אביו. וגם זו הלכה ואין לה סמך:
+<b>האיש מקדש את בתו.</b> מקבל קדושי בתו קטנה שלא מדעתה דכתיב (דברים כ״ב:ט״ז) את בתי נתתי לאיש הזה:
+<b>האיש נסקל ערום.</b> דכתיב (ויקרא כ״ד) ורגמו אותו, ואי אפשר לומר אותו ולא אותה, דהא כתיב (דברים י״ז) והוצאת את האיש ההוא או את האשה ההיא, אלא אותו בלא כסותו אבל אותה בכסותה:
+<b>האיש נתלה.</b> דכתיב (שם כ״א) ותלית אותו על עץ, אותו ולא אותה:
+<b>האיש נמכר בגניבתו.</b> דבתיב (שמות ב״ב) ונמבר בגניבתו, ולא בגניבתה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>ארוסה ושומרת יבם.</b> ארוסה שקנא לה ארוס ושומרת יבם שקנא לה יבם:
+<b>לא שותות.</b> דמעטינהו קרא:
+<b>ולא נוטלות כתובה.</b> שהיא גרמה לאסור עצמה עליו, שנסתרה אחר קינוי, דמקינוי ואיסור לא אמעיט, דכתיב (במדבר ה) דבר אל בני ישראל כו׳, לרבות ארוסה ושומרת יבם לקינוי:
+<b>תחת אישה.</b> ביושבת תחתיו הכתוב מדבר:
+<b>נתינה.</b> מן הגבעונים. ואסורים לבא בקהל:
+<b>לא שותות.</b> דלא נאמרה פרשה אלא בראויה לקיימה, דכתיב (שם) כי תשטה אשתו, בראויה לאישות הכתוב מדבר, פרט לאלמנה לכהן גדול וכו׳:
+<b>ולא נוטלות כתובה.</b> ואע״ג דשאר אלמנות לכהן גדול גובות כתובתן כדאמרינן בכתובות [ק: וכן ביבמות פד.] זו אין לה כתובה, שסתירתה גרמה לה:  
+
+Mishnah 2
+
+<b>אמר בעלה איני משקה ושבעלה בא עליה בדרך.</b> שהוא גורם לה שלא תשתה, נוטלת כתובתה:
+<b>מתו בעליהן.</b> של כל סוטות הראויות לשתות, ולא הספיקו להשקותן עד שמתו:
+<b>ב״ש אומרים נוטלות כתובה.</b> דשטר העומד לגבות כגבוי דמי:
+<b>ולא שותות.</b> דכתיב (שם) והביא האיש את אשתו:
+<b>וב״ה אומרים לא שותות ולא נוטלות כתובתן.</b> כלומר מתוך שלא שותות אין נוטלות כתובתן, דשטר העומד לגבות לאו כגבוי דמי:  
+
+Mishnah 3
+
+<b>מעוברת חבירו.</b> שמת או גרשה והניחה מעוברת או מניקה. ואסרוה חכמים לינשא עד שיהיה הולד בן שתי שנים. והלך זה ונשאה קודם הזמן, וקינא לה ונסתרה:
+<b>לא שותה.</b> שהרי אינה ראויה לקיימה, דס״ל לר״מ הנושא מעוברת חבירו או מינקת חבירו יוציא ולא יחזיר עולמית. ואין הלבה כרבי מאיר:
+<b>יכול הוא להפרישה.</b> עד כ״ד חדשים ולהחזירה, הלכך ראויה לאישות קרינא בה:
+<b>איילונית.</b> דוכרניתא דלא ילדה:
+<b>ושאינה ראויה לילד.</b> ששתתה כוס עקרין. ואסור לקיימן למי שאין לו בנים:
+<b>ר״א אומר יכול הוא לישא אשה אחרת.</b> ויהיה מותר לקיים את זאת, הלכך ראויה לאישות היא. ואין הלכה כר׳ אליעזר:
+
+
+
+Mishnah 4
+
+<b>אשת כהן שותה ומותרת לבעלה.</b> אם נמצאת נקיה. דמהו דתימא הואיל ואשת כהן שנאנסה אסורה לבעלה, ניחוש לה שמא נאנסה ולכך לא בדקוה המים, קמ״ל:
+<b>אשת סריס שותה.</b> דלא תימא מבלעדי אישך אמר רחמנא, והאי לאו בר הכי הוא, קמ״ל:
+<b>על ידי כל העריות מקנאים.</b> אם קינא לה מאביה או מאחיה ומאחד מבל עריות, ונסתרה, הוי קינוי ונאסרת עליו ושותה. דלא תימא נטמאה נטמאה ב׳ פעמים, אחד לבעל ואחד לבועל, היכא דמתסרא עליה בהאי זנות, לאפוקי הא דאסירא עליה וקיימא אימא לא קא משמע לן:
+<b>חוץ מן הקטן.</b> פחות מבן ט׳ שנים ויום אחד, שאין ביאתו ביאה, כך פירש רמב״ם. ולי נראה קטן פחות מבן י״ג שנה ויום א׳ ולא הביא סימנים, דכתיב (במדבר ה׳:י״ג) ושכב איש אותה, איש ולא קטן:
+<b>וממי שאינו איש.</b> למעוטי בהמה:  
+
+Mishnah 5
+
+<b>אלו שב״ד מקנאין להם.</b> אם רואים אותם שמתנהגות בפריצות:
+<b>ולא להשקותה אמרו.</b> דהא בעינן והביא האיש את אשתו, וליכא. ובעלה נמי לבשיבא אינו יכול להשקותה בקינוי זה, דבעינן וקינא והביא. ור״י לא בעי וקינא והביא. ואין הלכה כר״י. וסומא אינו משקה את אשתו, שנאמר (שם) מעיני אישה. וממה שנאמר (שם) אשה תחת אישה, למדנו שכל המונע הבעל מלהשקות מונע האשה מלשתות אם היה אותו הדבר באשה, לפיכך אם היתה היא סומא אינה שותה. ואם היתה חגרת אינה שותה, שנאמר (שם) והעמיד אותה הכהן. וכן אם היתה גדמת, שנאמר (שם) ונתן על כפיה. או אלמת, דבעינן ואמרה האשה. וכן אם היה הבעל חגר או גדם או אלם אינו משקה מדכתיב אשה תחת אישה כדאמרן:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כך בודקים אותו.</b> את הבועל:
+<b>ובאו ובאו.</b> שניהם בוי״ו יתירא לדרשא:
+<b>נטמאה ונטמאה.</b> וי״ו יתירא דבונטמאה שניה לדרשא:
+<b>רבי אומר שני פעמים וכו׳</b> רבי לא דריש וי״ו יתירה כרבי עקיבא, אלא רבוי דקראי קא דריש, בין בובאו ובאו, בין בנטמאה ונטמאה:
+
+
+
+Mishnah 2
+
+<b>בו ביום דרש.</b> כל היכי דתנינן בו ביום, ביום שהושיבו את ר׳ אלעזר בן עזריה לנשיאות שנתרבו התלמידים, שנתנו רשות לכל ליכנס. ומשום דהך דרשה דנטמאה ונטמאה נמי בו ביום נדרשה, נקטינהו לכל הנך הכא:
+<b>כלי חרס.</b> הוא ראשון, שנטמא מן השרץ שהוא אב. והאוכל שבתובו שני שטמאו הכלי:
+<b>אינו אומר טמא.</b> כל אשר בתובו טמא. אלא יטמא, למדרש ביה נמי יטמא, שמטמא את אחרים:
+<b>למד על ככר שני.</b> להכי נקט ככר, לפי שהוא מצוי בתנור:
+<b>שמטמא את השלישי.</b> ואפילו בחולין. דקרא סתמא כתיב:
+<b>דור אחר.</b> מן העתידים לבא. שיטהר את השלישי, ואף בתרומה, שאין לו מקרא מן התורה:
+<b>והרי עקיבא תלמידד מביא לו ראיה מן המקרא שהוא טמא.</b> אף בחולין. ואין הלכה כר״ע, דאין שני עושה שלישי בחולין, אלא בתרומה:  
+
+Mishnah 3
+
+<b>מגרש.</b> רחבה פנויה מזריעה ומאילנות לנוי העיר: ואלפים לא הוזכר לתתם ללויים ולא נאמרו אלא ליציאת תחום שבת:
+<b>שדות וכרמים.</b> ואלפים סביב נתנו ללוים. מהם הניחו אלף סביב העיר למגרש, והשאר שדות וכרמים. והלכה כרבי אליעזר בנו של רבי יוסי הגלילי, שתחום אלפים אמה דרבנן:
+
+
+
+Mishnah 4
+
+<b>שאין ת״ל לאמר.</b> שאין דומה לשאר לאמר שבתורה שהשכינה מדברת למשה לאמר הדבור לישראל, אבל כאן אין לומר כן:
+<b>כקורין את.</b> ההלל. ראשי פרקים בלבד היו עונים אחריו:
+
+
+
+Mishnah 5
+
+<b>מאהבה.</b> שאהב את המקום:
+<b>שקול.</b> משקלו שוה אינו מכריע לכאן ולכאן. יש לו הכתוב בוי״ו ומשמעותו כאילו היה לא באל״ף. ויש לא באל״ף ומשמעותו כאילו כתוב בוי״ו. הן יקטלני, הלא הוא הורגני לא איחל לו עוד. או לו אני מיחל:
+<b>מיראה.</b> מדאגת פורענות שלא תבא עליו:
+<b>ירא אלהים.</b> ולא אוהב אלהים:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>מי שקינא לאשתו ונסתרה אפילו שמע מעוף הפורח.</b> שנסתרה:
+<b>יוציא ויתן כתובה.</b> ר׳ אליעזר לטעמיה דאמר בפ״ק סתירה לא בעיא עדות ואפילו עבד ואפילו שפחה נאמנים דהיינו נמי כעוף הפורח, דאתקש סתירה לטומאה דכולהו מהימני בה, הלכך נאסרה עליו. ואם אינו רוצה להשקותה יוציא ויתן כתובה:
+<b>רבי יהושע אומר עד שישאו ויתנו בה מוזרות בלבנה.</b> נשים הטוות לאור הלבנה. רבי יהושע לטעמיה דאמר משקה על פי שנים. מיהו משישאו ויתנו בה מוזרות בלבנה בפריצותה מכוער הדבר ותצא, דהא אפילו מיא תו לא בדקי לה כדתניא בפ״ק, וטהורה היא, ולא שישאו ויתנו בה מוזרות בלבנה. והלכה כרבי יהושע:
+
+
+
+Mishnah 2
+
+<b>אני ראיתיה שנטמאת.</b> באותה סתירה, שהיא ע״פ עדים לר׳ יהושע, או ע״פ עוף הפורח לר׳ אליעזר:
+<b>לא היתה שותה.</b> דעד אחד נאמן בה אף להפסידה כתובתה שרגלים לדבר:
+<b>אף לפסלה מכתובתה.</b> שלא תשתה ולא תטול כתובתה:
+<b>יבמתה.</b> אשת אחי בעלה:
+<b>ובת בעלה.</b> מאשה אחרת:
+<b>הרי אלו נאמנות.</b> לעדות זו, אע״פ שהן פסולות לכל שאר עדות שהוא לרעתה, לפי שהתורה האמינה כל עדות שיש בה. ומיהו לא לפסלה מכתובתה, הואיל ושונאות אותה, אלא שלא תשתה:
+
+
+
+Mishnah 3
+
+<b>שהיה בדין.</b> שלא יהא נאמן בה עד אחד, אם לא מגזירת הכתוב: 
+<b>עדות הראשונה.</b> סתירה:
+<b>שאין אוסרתה איסור עולם.</b> אלא עד שתשתה:
+<b>אינה מתקיימת בפחות משנים.</b> כדבעינן למימר מגזירה שוה, ור׳ יהושע היא:
+<b>עדות האחרונה.</b> טומאה:
+<b>כל עדות שיש בה.</b> נאמן בה דכתיב ועד אין בה, וכל עד האמור בתורה סתם אינו אלא שנים, מדאיצטריך קרא לומר (דברים י״ט:ט״ו) לא יקום עד אחד באיש, שמע מינה דעד שנים במשמע, עד שיפרוט לך הכתוב אחד. והכי קאמר קרא תרי לית בה אלא חד, וקאמר והיא לא נתפסה לאוסרה, אלמא עד אחד מהימן:  
+
+Mishnah 4
+
+<b>עד אומר נטמאת ועד אומר לא נטמאת.</b> אוקי חד להדי חד, והרי היא בספיקה ושותה. ודוקא בי אתו בהדי הדדי, אבל בזה אחר זה, כשאמר הראשון נטמאת, הוי מהימן כבתרי. והשני האומר לא נטמאת הוי ליה חד, ואין דבריו של אחד במקום שנים:
+<b>ושנים אומרים לא נטמאת.</b> כלומר לא נטמאת בפניך, שכשבאת ומצאת שנסתרו יחד גם אנו היינו עמך ובפנינו לא נטמאת, הרי נסתלק העד ובטלו דבריו מפני השנים, והרי היא בספיקה אם נטמאת קודם שבאו אלו ומצאום, ולפיכך שותה. ואשמועינן תנא בהני תרי בבי דמתניתין דבפסולי עדות הלך אחר רוב דעות בין לקולא בין לחומרא כלומר בין להשקותה בין שלא להשקותה:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>אלו נאמרין.</b> פרשת סוטה. דכתיב (במדבר ה׳) ואמר אל האשה בכל לשון שהוא אומר:
+<b>וידוי מעשר.</b> בערתי הקדש מן הבית כו׳, אומר בכל לשון שירצה, דכתיב (דברים כ״ו:ה׳) ואמרת לפני ה׳ אלהיך, בכל לשון שאתה אומר:
+<b>קריאת שמע.</b> דכתיב (שס ו׳) שמע ישראל, בכל לשון שאתה שומע:
+<b>ותפלה.</b> צבור שמתפללין, מתפללין בכל לשון. אבל יחיד אינו מתפלל אלא בלשון הקודש:
+<b>וברכת המזון.</b> דכתיב (שם ח׳) וברכת, בכל לשון שאתה מברך:
+<b>ושבועת העדות ושבועת הפקדון.</b> בכל לשון שהשביעום ולא הודו, חייבין. שבועת העדות ילפינן לה דכתיב בה (ויקרא ה׳:א׳) ושמעה קול אלה, בכל לשון שאתה שומע. ושבועת הפקדון גמר תחטא תחטא משבועת העדות:  
+
+Mishnah 2
+
+<b>מקרא בכורים.</b> שהיה קורא מארמי אובד אבי (דברים כ״ו:ה׳) עד סוף הפרשה:
+<b>וחליצת יבמה.</b> היא אומרת (שם כ״ה) מאן יבמי להקים לאחיו שם בישראל לא אבה יבמי, והוא אומר לה חפצתי לקחתה, ואחר החליצה אומרת ככה יעשה לאיש:
+<b>ברכות וקללות.</b> שאמרו ישראל בהר גריזים ובהר עיבל:
+<b>ברכת כהנים.</b> נשיאת כפים:
+<b>ברכות כהן גדול.</b> ביום הכיפורים אחר עבודת היום שלפני ולפנים הוא קורא את הפרשה בתורה ומברך שמנה ברכות המפורשות במתניתין:
+<b>ופרשת המלך.</b> היא פרשת הקהל, כדמפרש בסוף פרקין:
+<b>ופרשת עגלה ערופה.</b> (שם כ״א) ידינו לא שפכו את הדם הזה, כפר לעמך ישראל וגו׳:
+<b>פרשת משוח מלחמה.</b> (שם כ׳) והיה כקרבכם וגו׳ שמע ישראל אתם קרבים היום וגו׳:  
+
+Mishnah 3
+
+<b>כיצד.</b> כמו מנין:
+<b>ולהלן הוא אומר.</b> בברכות וקללות של הר גריזים:
+<b>מה עניה האמורה להלן בלשון הקודש.</b> דכתיב (שט כ״ז) ואמרו אל כל איש ישראל קול רם, וכתיב התם (שמות י״ט:י״ט) והאלהים יעננו בקול, מה להלן בלשון הקודש אף כאן בלשון הקודש:
+
+
+
+Mishnah 4
+
+<b>וענתה ואמרה ככה.</b> אינו צריך ללמדה בגזרה שוה שמעצמה היא למדה. וענתה ואמרה ככה כלשון הזה תאמר:
+
+
+
+Mishnah 5
+
+<b>שבשומרון.</b> אצל שומרון:
+<b>מכאן ומכאן.</b> על ההרים:
+<b>בשבעים לשון.</b> בבתב של שבעים אומות, וכל הרוצה ללמדה יבא וילמוד. שלא יהיה פתחון פה לאומות לומר לא היה לנו מהיכן ללמוד:
+<b>את האבנים.</b> סתרו את המזבח לאחר שהעלו העולות והשלמים:
+<b>ולנו במקומן.</b> בבית מלונם בגלגל, ושם הקימו את האבנים:
+
+
+
+Mishnah 6
+
+<b>במדינה אומר אותה שלש ברכות.</b> שמפסיקין הכהנים בין פסוק לפסוק, ועונים הצבור אמן:
+<b>ובמקדש ברכה אחת.</b> לפי שאין עונים אמן במקדש ואין כאן שום הפסק:
+<b>ככתבה.</b> ביו״ד ה״א:
+<b>בכנויו.</b> באל״ף דל״ת. שאין מזכירין השם בכתבו אלא במקדש בלבד, שנאמר (שמות כ׳:כ״א) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך, סרס המקרא ודרשהו, בכל המקום אשר אבוא אליך וברכתיך, דהיינו במקדש, שם אזכיר את שמי:
+<b>כנגד כתפיהן.</b> מפני שצריך נשיאת כפים, דכתיב וישא אהרן את ידיו אל העם ויברכם, וכתיב (דברים י״ח:ה׳) הוא ובניו כל הימים, מה הוא בנשיאות כפים אף בניו בנשיאת כפים כל הימים:
+<b>ובמקדש.</b> שמברכים את העם בשם המפורש ושכינה למעלה מקשרי אצבעותיהם, מגביהים ידיהם למעלה מראשיהם:
+<b>שאין מגביה ידיו למעלה מן הציץ.</b> מפני שהשם כתוב בו. ואין הלכה כר׳ יהודה:  
+
+Mishnah 7
+
+<b>ברכות כהן גדול.</b> ביוה״כ, לאחר שכלתה עבודת היום קורא בתורה ומברך שמונה ברכות:
+<b>חזן הכנסת.</b> שמש הכנסת שטורח עסקי הכנסת עליו להכניס ולהוציא להפשיט את התיבה ולהכין [הכל]:
+<b>ראש הכנסת.</b> על פיו נחתכין דברי הכנסת, מי יפרוס על שמע, מי יפטיר בנביא, מי ירד לפני התיבה:
+<b>סגן.</b> המוכן תחת כהן גדול. שאם יארע בו פסול ישמש תחתיו:
+<b>והסגן לכהן גדול.</b> וכולן משום כבודו של כהן גדול, דכתיב (משלי י״ד:כ״ח) ברוב עם הדרת מלך:
+<b>וכהן גדול עומד ומקבל.</b> מכלל דיושב היה, שמע מינה בעזרת נשים היה קורא. דאי בעזרת ישראל קיי״ל אין ישיבה בעזרה אלא למלכי בית דוד בלבד:
+<b>וקורא אחרי מות.</b> שהוא מסדר יום הכיפורים:
+<b>ואד בעשור.</b> שבפרשת שור או כשב, דסמוכה היא לפרשת אחרי מות ויכול לגלול ספר תורה לשם בעוד שהמתורגמן מתרגם פסוק אחרון של פרשת אחרי מות, ואין כאן שהות כדי שיפסיק המתורגמן:
+<b>וגולל את התורה.</b> ואע״פ שעדיין לא קרא בעשור של חומש הפקודים, יקרא אותה על פה ולא יגלול ס״ת לשם מפני שהוא רחוק ויש שהות שיפסיק התורגמן ואיכא גנאי לצבור. ולקרות בב׳ ס״ת א״א, לפי שאין אדם אחד קורא בשני ספרי תורה בצבור, משום פגמו של ספר תורה הראשון:
+<b>יותר ממה שקריתי לפניכם.</b> מה שאני עתיד לקרות עוד על פה, אל תאמרו שחסר מן הספר הזה לכך איני גוללו שם. וכל כך למה, שלא להוציא לעז על ס״ת:
+<b>על התורה.</b> ברכה שלאחריה:
+<b>ועל העבודה.</b> רצה ה׳ אלהינו:
+<b>ועל ההודאה.</b> מודים אנחנו לך.
+<b>ועל מחילת עון.</b> אתה בחרתנו, שחותם בה מלך מוחל וסולח לעונותינו:
+<b>ועל המקדש.</b> שתשרה שכינה בבית המקדש, וחותם בה בא״י שוכן בציון:
+<b>ועל שיקובל הכהנים.</b> קרבנותיהם ברצון. וחותם בה מקדש הכהנים:
+<b>ועל שאר התפלה.</b> שיהו ישראל נושעין מאויביהם. וחותם בה עמך ישראל צריכים ישועה בא״י שומע תפלה:  
+
+Mishnah 8
+
+<b>בשמיני.</b> בשנה שמינית של שמיטה שעברה, שהיא מוצאי שביעית זו. במוצאי יו״ט ראשון, דכתיב (דברים ל״א) בחג הסוכות, שומע אני אפילו ביו״ט אחרון של חג, ת״ל שם בבוא כל ישראל ליראות, מתחילת חול המועד:
+<b>אגריפס המלך.</b> מזרעו של הורודוס היה, ובימיו נחרב בית שני:
+<b>זלגו עיניו דמעות.</b> שהמקרא הזה פוסלו מן המלכות:
+<b>אחינו אתה.</b> שאמו מישראל:
+<b>וקורא מתחלת אלה הדברים עד שמע.</b> שבואתחנן. ומחבר עם פרשת שמע פרשת והיה אם שמוע, שיש בפרשת שמע קבלת מלכות שמים ובפרשת והיה אם שמוע קבלת עול מצות. ומדלג, וקורא עשר תעשר. ומשם מדלג וקורא כי תכלה לעשר מפני שהוא זמן אסיף ומתנות עניים והפרשת תרומות ומעשרות. ואע״פ שפרשת המלך בין עשר לכי תכלה לעשר היה קורא אותם יחד, שלא להפסיק במעשרות. ואח״כ ברכות וקללות, שהן קבלת גזרות ועונשים של תורה. וחוזר וקורא פרשת המלך, שום תשים עליך מלך:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>משוח מלחמה.</b> ודבר אל העם בלשון הקודש. נאמר כאן (דברים כ׳:ב׳) ודבר אל העם, ונאמר להלן (שמות י״ט:י״ט) משה ידבר, מה להלן בלשון הקודש אף כאן בלשון הקודש:
+<b>לכל כושל.</b> כל הכושלים שאינן יכולין ללכת ברגליהן:
+<b>הגפת תריסין.</b> הכאת המגינים זו בזו להשמיע קול ולאיים:
+<b>הקלגסין.</b> מקלות שראשיהן עקומים ומכין בהם על גבי אבנים והם מנתזים על האויבים:
+<b>שובך.</b> שר צבא הדרעזר בשמואל (ב׳ י ט״ז):  
+
+Mishnah 2
+
+<b>אחד הבונה ואחד הלוקח.</b> בית בנוי, שהרי אצלו הוא חדש:
+<b>ואחד הנוטע חמשה אילני מאכל.</b> דבהכי הוי כרם, שתים כנגד שתים, ואחת יוצאת זנב:
+<b>ואפילו מחמשה מינים.</b> מצטרפים:
+
+
+
+Mishnah 3
+
+<b>אילני סרק.</b> כגון ארזים ושקמים שאינם עושים פרי:
+<b>והמחזיר את גרושתו.</b> ואירסה, אינו חוזר, שאינה חדשה לו, וקרא כתיב אשה חדשה:
+<b>אלמנה.</b> ואירסה כהן גדול, אינו חוזר בשבילה, דכתיב ולא לקחה, והיה אפשר לומר ולא לקח, מאי לקחה, שתהא ראויה לו ללקיחה:
+<b>על מכונו.</b> סתרו ובנאו כמדה ראשונה. אינו חוזר, דלאו חדש הוא, וגרע מהלוקח והיורש:
+<b>הבונה בית לבנים בשרון.</b> מקום הוא ששמו שרון, ואין הקרקע שלו יפה ללבנים, ולא הוי דבר של קיימא, שהיו צריכין לחדשה שני פעמים כל שבע שנים:  
+
+Mishnah 4
+
+<b>ואלו שאין זזין ממקומן.</b> דהנך דלעיל הולכים עד הגבול ושם שומעין דברי כהן וחוזרים מן המערכה לתוך ארץ ישראל ואין חוזרין לבתיהן אלא עוסקים לספק מים ומזון להולכים למלחמה. ואלו אין זזין ממקומן ואפילו ללכת עד הספר ולשוב על פי כהן:
+<b>הבונה בית וחנכו.</b> ולא דר בו עדיין שנה. וכן הנוטע כרם וחללו, ועדיין לא עברה שנה רביעית שלימה עליו:
+<b>נקי יהיה לביתו.</b> בשביל ביתו:
+<b>יהיה.</b> לריבויא הוא. הוסיף לך הכתוב הויה אחרת להיות כזו:
+
+
+
+Mishnah 5
+
+<b>ויספו השוטרים.</b> על דברי כהן:
+<b>בקשרי המלחמה.</b> כשמתקשרין לעמוד צפופין שלא יפרקום אויבים:
+<b>לפיכך.</b> שהירא זהו הירא מעבירות שבידו, תלתה תורה בבנה ונטע ואירס לחזור בגללן, כדי שיתלו בכך החזרה ולא יתבייש לומר עליו מעבירות שבידו הוא ירא וחוזר:
+<b>ר׳ יוסי אומר אלמנה לכהן גדול וכו׳</b> לר׳ יוסי הגלילי אפילו עבר על דברי סופרים חוזר. ולר׳ יוסי עד שיעבור על דברי תורה, דומיא דאלמנה לכהן גדול:  
+
+Mishnah 6
+
+<b>ובעקבו של עם.</b> בסופו של עם, שמשמרים שלא יחזרו האחרונים לאחוריהם לנוס:
+<b>זקפים.</b> גבורים ממונים לכך שאם יפול אחד מן הנלחמים יעמידוהו ויזקפוהו:
+<b>ואחרים מאחוריהם וכשילין של ברזל בידיהם.</b> לשמור שלא ינוסו:
+<b>כשילים.</b> קרדומות של ברזל:
+<b>לקפח את שוקיו.</b> לחתוך את שוקיו:
+<b>שתחלת ניסה נפילה.</b> לשון מסורס הוא, שתחלת נפילה ניסה:
+
+
+
+Mishnah 7
+
+<b>בד״א.</b> שחוזרים מן המערכה, ויש שאין זזין ממקומם. במלחמת הרשות:
+<b>אבל מלחמת מצוה הכל יוצאים.</b> מלחמת א״י ומלחמת עמלק הכל מודים שהיא חובה והכל יוצאים בה. ומלחמת בית דוד שהיא לרווחה להרחיב גבול ישראל ולקחת מס מהעמים כגון מלחמת ארם נהרים וארם צובה, הכל מודים שהיא רשות. לא נחלקו ת״ק ורבי יהודה אלא במלחמה שנלחמים ישראל עם אויביהם כדי שלא יתגברו עליהם ויצרו להם. ת״ק קרי לה מלחמת רשות וסובר שאין אדם רשאי להתבטל מן המצוה כדי להלחם במלחמה כזו. ור׳ יהודה סבר שגם זו מלחמת מצוה, מאחר שהוא להושיע את ישראל מיד שונאיהם, והעוסק במצוה פטור מן המצוה. ואין הלכה כר׳ יהודה:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>עגלה ערופה בלשון הקודש.</b> מה שהזקנים אומרים ידינו לא שפכו את הדם הזה והכהנים אומרים כפר לעמך ישראל וגו׳, בלשון הקודש הוזקקו לאמרן:
+<b>שנאמר כי ימצא כו׳</b> ובאותו פרשה נאמר וענו ואמרו, ונאמר להלן (דברים כ״ז:י״ד) וענו הלוים ואמרו, מה להלן בלשון הקודש אף כאן בלשון הקודש:
+<b>היו יוצאים.</b> ובאים שם ומודדים מן החלל לצד העיירות שסביבותיו לידע איזו קרובה:
+<b>אין ב״ד שקול.</b> אין ב״ד עשויין שיהא אפשר לחלוק שוה בשוה, אלא שיהא הרוב לצד אחד לקיים אחרי רבים להטות. (שמות כ״ג:ב׳):
+
+
+
+Mishnah 2
+
+<b>נמצא סמור לספר.</b> אצל גבול הגוים:
+<b>לא היו מודדים.</b> דכתיב כי ימצא חלל, פרט לממציא את עצמו, שסמוך לגבול הגוים כאילו המציא עצמו למיתה הוא:
+<b>לעיר שאין בה בית דין לא היו מודדין.</b> אין מודדין אלא מעיר שיש בה בית דין. ה״ק נמצא סמוך לעיר שאין בה ב״ד אין מודדין לה, אלא לעיר שיש בה ב״ד מודדין. איזו עיר שיש בה ב״ד קרובה לו. ואי לא הדר תנייה, הוה אמינא אין מודדין כלל, ת״ל ולקחו זקני העיר, מכל מקום, דהאי העיר קרא יתירא הוא, דמצי למכתב והיה העיר הקרובה אל החלל ויצאו זקניה:
+<b>מכוון.</b> מצומצם שאין זו קרובה לו מזו אפילו מלא חוט:
+<b>שתיהן מביאות שתי עגלות דברי רבי אליעזר.</b> ואין כן הלכה, אלא שתיהן מביאות עגלה אחת בשותפות. והכי אמרינן בגמרא בבכורות:
+<b>אין ירושלים מביאה עגלה ערופה.</b> דכתיב (דבריט כ״א) באדמה אשר ה׳ אלהיך נותן לך נחלה לרשתה, פרט לירושלים שלא נתחלקה לשבטים:
+
+
+
+Mishnah 3
+
+<b>נמצא ראשו במקום אחד.</b> השתא לא מיירי תנא לענין מדידה. דמדקתני סיפא מאין היו מודדין, מכלל דרישא לאו במדידה עסקינן. אלא במת מצוה קנה מקומו עסקינן, דהיכא דנמצא ראשו במקום אחד וגופו במקום אחר, מוליכין ראשו אצל גופו וקוברין אותו במקום שנמצא הגוף, דגופיה בדוכתיה נפל ורישא הוא דנייד. דברי רבי אליעזר:
+<b>רבי עקיבא אומר מוליכין הגוף אצל הראש.</b> דרישא היכא דנפיל נפיל וגופיה רהיט ואזיל. והלכה כרבי עקיבא:
+
+
+
+Mishnah 4
+
+<b>ר״א אומר מטיבורו.</b> קסבר עיקר חיותא בטיבוריה הוא:
+<b>ר׳ עקיבא אומר מחוטמו.</b> עיקר חיותא מחוטמו הוא, דכתיב (בראשית ז׳:כ״ב) כל אשר נשמת רוח חיים באפיו:
+<b>ממקום שנעשה חלל מצוארו.</b> דאין קרוי חלל אלא מן הצואר, כדכתיב (יחזקאל כ״א:ל״ד) על צוארי חללי רשעים, הלכך ממנו היו מודדים, כדכתיב אל החלל. והלכה כר״ע:
+
+
+
+Mishnah 5
+
+<b>נפטרו זקני ירושלים.</b> שאינן באין אלא למדוד, כדכתיב ויצאו זקניך ושופטיך ומדדו:
+<b>אע״פ שאינו איתן כשר.</b> שלא נאמר איתן לעכובא אלא למצוה:
+<b>בקופיץ.</b> סכין גדול:
+<b>מאחוריה.</b> ממול ערפה:
+<b>מקומה אסור.</b> לעולם:
+<b>ומותר לסרוק שם פשתן.</b> עבודה שאינה בגופה של קרקע, דכתיב (דברים כ״א:ד׳) אשר לא יעבד ולא יזרע, מה זריעה מיוחדת שהיא בגופו של קרקע אף כל עבודה שהיא בגופו של קרקע:
+<b>לנקר שם אבנים.</b> לסתת שם אבנים:
+
+
+
+Mishnah 6
+
+<b>לא בא לידינו ופטרנוהו.</b> בלא מזונות:
+<b>ולא ראינוהו והנחנוהו.</b> בלא לויה:
+
+
+
+Mishnah 7
+
+<b>תצא ותרעה בעדר.</b> כשאר חולין:
+<b>כפרה ספיקה.</b> היא עשתה את שלה:
+<b>ואחר כך נמצא ההורג הרי זה יהרג.</b> דכתיב בסוף פרשת עגלה ערופה (דברים כ״א:ט׳) ואתה תבער הדם הנקי מקרבך:
+
+
+
+Mishnah 8
+
+<b>עד אחד אומר ראיתי ועד אחד אומר לא ראית.</b> וכגון שבאו שניהם בבת אחת [אז] היו עורפים. אבל אם בא אחד תחלה ואמר ראיתי את ההורג, והימנוהו כבי תרי, שהתורה האמינתהו דכתיב (שם) לא נודע מי הכהו, הא נודע אפילו על פי עד אחד אין עורפין, אע״פ שבא עד אחד אח״כ והכחישו, אינו נאמן השני, שאין דבריו של אחד במקום שנים:
+<b>עד אחד אומר ראיתי ושנים אומרים לא ראית היו עורפים.</b> וכגון שהשנים והאחד פסולי עדות הן, דבפסולי עדות הלך אחר רוב דעות:
+
+
+
+Mishnah 9
+
+<b>בטלה עגלה ערופה.</b> לפי שמכירין היו בהם מי רגיל להרוג:
+<b>בטלו האשכולות.</b> איש שהכל בו. כלומר תורתם אמת מבלי דופי:
+
+
+
+Mishnah 10
+
+<b>הודיית מעשר.</b> מן הבית וגם נתתיו ללוי. מן הבית וגם נתתיו ללוי. לפי שעזרא קנס את הלוים שלא יתנו להם מעשר כשעלה מן הגולה ובני לוי לא עלו עמו, וצוה שיתנו המעשר לכהנים. ויוחנן כהן גדול בטל הודוי, שלא היה יכול לומר וגם נתתיו ללוי:
+<b>בטל את המעוררים.</b> שהיו הלוים בכל יום אומרים על הדוכן עורה למה תישן ה׳, אמר וכי יש שינה לפני המקום, ועמד ובטלן:
+<b>את הנוקפין.</b> שהיו מסרטין לעגל של קרבן בין קרניו כדי שיפול לו דם בעיניו כדי שלא יראה ויהא נוח לכפתו ולשוחטו. ועמד הוא ובטלו, שנראה כבעל מום. והתקין להם טבעות בקרקע להכניס צואר הבהמה לתוכה:
+<b>נוקפין.</b> מכין. ודוגמתו [חולין ז׳.] אין אדם נוקף אצבעו מלמטה:
+<b>היה פטיש מכה בירושלים.</b> בחול המועד. חרשי נחשת וברזל היו מכין בפטיש לעשות מלאכת האבד שהיא מותרת במועד. ועמד הוא ובטלן, משום דאוושא מלתא טובא ואיכא זלזול מועד:
+<b>ובימיו אין אדם צריר, ל.</b> שאול על הדמאי. שהוא אמר לבני דורו כשם שתרומה גדולה עון מיתה, כך תרומת מעשר וטבל עון מיתה. ותיקן שיוציאו מן הדמאי תרומת מעשר ומעשר שני בלבד, ולא יוציאו ממנו מעשר ראשון ולא מעשר עני, שיכולין לומר ללוי או לעני הבא ראיה שהוא טבל וטול. ומתקנה זו ואילך הלוקח פירות מן השוק לא היה שואל אם הן מתוקנין אם לאו, אלא מיד מפריש מהם תרומת מעשר ומעשר שני ואוכל את השאר, שכל הלוקח מעם הארץ פירות הם בחזקת שהם דמאי:
+
+
+
+Mishnah 11
+
+<b>סנהדרין.</b> שם הדיינים. ונקראים סנהדרין ששונאים הדרת פנים בדין:
+<b>בטל השיר.</b> דכתיב (איכה ה׳:י״ד) זקנים משער שבתו בחורים מנגינתם בזמן שבטלו הזקנים היושבים בשער שהם הסנהדרין בטלו הבחורים מנגינתם גם כן:
+
+
+
+Mishnah 12
+
+<b>משמתו נביאים הראשונים.</b> כל הנביאים נקראים נביאים ראשונים, חוץ מחגי זכריה ומלאכי וחבריהן דאחרונים נינהו, שהיו בבנין בית שני:
+<b>בטל השמיר.</b> כמין תולעת, ברייתו בשעורה. שהיו מראים אותו על האבנים הרשומות בדיו והן נבקעות מאיליהן, ובו פיתחו אבני האפוד והחושן, דכתיב בהו במלואותם שיהיו שלימות שלא יחסרו בהם אלא כותב עליהן בדיו ומראה להם שמיר על פני הדיו בחוץ:
+<b>ונופת צופים.</b> דבש הבא ממקום ששמו, ציפיאה, ומשובח מאד:
+<b>ופסקו אנשי אמנה.</b> אנשים שמאמינים בהקדוש ברוך הוא:
+
+
+
+Mishnah 13
+
+<b>הטהרה בטלה את הטעם.</b> טהרה שפסקה מישראל, בטלה טעם הפירות וריחם. שבזמן שהיו ישראל טהורים ועוסקים בטהרה אף הקב״ה היה מטהר את הפירות מטעם רע וריח רע:
+<b>מעשר בטל שומן דגן.</b> דמעשר איקרי חלב, כדכתיב (במדבר י״ח:י״ב) כל חלב יצהר:
+
+
+
+Mishnah 14
+
+<b>בפולמוס של אספסיינוס.</b> חיל שהביא אספסיינוס על ירושלים:
+<b>גזרו על עטרות חתנים.</b> היו עושים לחתנים עטרות מאבן מלח שהוא צלול כעין הבדולח וצובעין אותה בגפרית כעין ציורין שקורין ניי״ל. ואית דמפרשי עטרות של הדס ושל ורד. ושניהם אסורים, ואין מותר אלא עטרות של קנים:
+<b>ועל האירוס.</b> עשוי כמין נפה שדפנותיה עגולות ושוטחים על פיה עור דק ומכין עליו במקל דק ומוציא קול צלול. ובלע״ז קורין לו טנבורו:
+<b>עטרות כלות.</b> כעין עיר עשויה מזהב:
+<b>ושלא ילמד אדם את בנו יונית.</b> פירוש, חכמה יונית. והם רמזים וחידות שהיו ליונים, ולא היו מכירים בהם אלא הרגילים בהם. ובגמרא מפרש טעמא משום מעשה שהיה (כשיצאו) [צ״ל כשצרו] מלכי חשמונאי זה על זה, היו אותן שבפנים משלשלים לאותן שבחוץ בכל יום דינרין בקופה ומעלין להן תמידין, היה שם זקן אחד ולעז להם בחכמה יונית, כל זמן שהם עסוקין בעבודה אין נמסרין בידכם. אותו היום שלשלו להם דינרים בקופה והעלו להם חזיר. באותה שעה אמרו ארור אדם שיגדל חזיר, וארור אדם שילמד לבנו חכמה יונית:
+<b>בפולמוס האחרון.</b> הוא חורבן הבית. ושל טיטוס נמי הוה:
+<b>באפריון.</b> כמו אהל של מעילין וטליתות מוזהבות:
+<b>ורבותינו התירו שתצא כלה באפריון.</b> משום צניעותא. וכן הלכה:
+
+
+
+Mishnah 15
+
+<b>בטלו מושלי משלים.</b> כגון ממשלות שועלים, דאמרינן בסנהדרין [לח:] כי הוי דריש רבי מאיר בפרקא הוה דריש תלתא שמעתתא ותלתא אגדתא ותלתא מתלי:
+<b>השקדנים.</b> שוקדים על דלתות בית המדרש לילה ויום, כדאמרינן ביבמות [סג:] דאמר בן עזאי מה אעשה ונפשי חשקה בתורה:
+<b>הדרשנים.</b> שהיה בקי במדרש טעמי מקראות, כדאמר [ברכות יב.] ולא זכיתי שתאמר יציאת מצרים בלילות עד שדרשה בן זומא:
+<b>בטל כבוד תורה.</b> שהיה נותן לב לדרוש על כל קוץ וקוץ [מנחות כח.]. וזהו כבוד תורה גדול, שאין בה דבר לבטלה:
+<b>בטלו אנשי מעשה.</b> שעושים מעשים מופלאים כדאמרינן בתעניות [כה.] יאמר לחומץ וידליק ולעזים להביא זאבים בקרניהם:
+<b>קטנותם של חסידים.</b> שהיו החסידים הולכים ומתקטנין והוא היה מקטניהן וסופן:
+<b>משמת רבן גמליאל הזקן בטל כבוד התורה.</b> שעד שמת הוא היה בריאות בעולם והיו לומדים תורה מעומד [מגילה כא] ומשמת באת תשות כח לעולם והתחילו ללמוד מיושב. וזהו בטל כבוד תורה:
+<b>משמת רבי בטלה ענוה.</b> תלמידיו של רבי הוסיפו וכתבו זה במשנה:
\ No newline at end of file
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@@ -0,0 +1,651 @@
+Bartenura on Mishnah Sotah
+ברטנורא על משנה סוטה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Sotah
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה סוטה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>המקנא לאשתו.</b> אע״ג דהמקנא משמע דיעבד אין לכתחילה לא, ההלכה היא שחייב אדם לקנאות לאשתו אם היא צריכה לכך. ולקמן מפרש כיצד מקנא:
+<b>מקנא לה על פי שנים.</b> אם בא להשקותה מי המרים, צריך להביא שני עדים ולומר לה בפניהם אל תסתרי עם איש פלוני. ואם לא קנא לה בפני שנים, אינה נאסרת עליו בסתירה זו ואינו משקה אותה:
+<b>על פי עד אחד או ע״פ עצמו.</b> אפילו אין עדים שנסתרה אלא עד אחד, או הוא עצמו אומר ראיתיה שנסתרה אחר שקנאתי לה, נאסרה בסתירה זו עד שתשתה, שסתירתה אוסרתה עליו מספק:
+<b>ר׳ יהושע אומר כו׳</b> צריך ב׳ עדים אף לסתירה. והלכה כרבי יהושע. ואעפ״כ אמרינן בגמרא דבזמן הזה לא לימא איניש לביתיה אפילו בינו לבינה אל תסתרי עם איש פלוני, שיש לחוש לדברי ר״י ברבי יהודה דאמר מקנא אדם לאשתו על פי עד אחד או על פי עצמו. ואם נסתרה אחר שקנא לה בינו לבינה, נאסרה עליו איסור עולם בזמן הזה שאין שם מי המרים:
+
+
+
+Mishnah 2
+
+<b>כיצד הוא מקנא לה אמר לה בפני שנים אל תדברי עם איש פלוני כו׳</b> בגמרא מפרש למתניתין הכי, אמר לה בפני שנים אל תדברי ודברה, אל תדברי ונסתרה, ולא כלום הוא ואינה אסורה לא לבעלה ולא לתרומה. אמר לה אל תסתרי ודברה עמו שלא בסתר, עדיין מותרת לבעלה ומותרת לאכול בתרומה אם אשת כהן היא: נכנסה עמו לבית הסתר ושהתה עמו כדי טומאה אסורה לביתה ואסורה לאכול בתרומה. ושיעור כדי טומאה, כדי לצלות ביצת תרנגולת ולגמעה:
+<b>ואם מת חולצת ולא מתיבמת.</b> ואם מת בעלה קודם שישקנה, חולצת ולא מתיבמת. דכתיב באשה שמצא בה ערות דבר (דברים כ״ד:ב׳) ויצאה מביתו והלכה והיתה לאיש אחר, ודרשינן לאיש אחר ולא ליבם. ואעפ״כ אינה מותרת לזר בלא חליצה, שכשם שאם היה בעלה חי לא היתה מותרת בלא גט, כך אינה מותרת מן היבם בלא חליצה:
+
+
+
+Mishnah 3
+
+<b>ואלו אסורות לאכול בתרומה.</b> לעולם. ואפילו היא בת כהן. ואילו שאר סוטות אינן אסורות אלא עד שישתו וימצאו טהורות:
+<b>ושבאו עדים שהיא טמאה.</b> ואפילו לאחר ששתתה ולא בדקוה המים, אסורה איסור עולם. לפי שאין המים בודקים באשה שיש בה עדים שנטמאת, שנאמר (במדבר ה׳:י״ג) ונסתרה והיא נטמאה ועד אין בה, דליכא דידע בה הוא שהמים בודקים, אבל איכא דידע בה, אפילו העדים הם במדינת הים אין המים בודקים:
+<b>ושבעלה בא עליה בדרך.</b> דשוב אין המים בודקים אותה, דכתיב (במדבד ה׳) ונקה האיש מעון, בזמן שהאיש מנוקה מעון, שלא בא עליה לאחר סתירה, אז והאשה ההיא תשא את עונה. אין האיש מנוקה מעון, אין המים בודקים את אשתו:
+<b>שני תלמידי חכמים.</b> שידעו להתרות בו:
+<b>ר״י אומר בעלה נאמן עליה.</b> אם הבעל נאמן על אשתו באיסור חמור של נדה, לא יהא נאמן באיסור קל של לאו גרידא. וטעמייהו דרבנן, מתוך שאיסור קל הוא תקיף עליה יצריה. ואין הלכה כרבי יהודה:
+
+
+
+Mishnah 4
+
+<b>היו מעלין אותה לב״ד הגדול.</b> דכתיב בסוטה (שם) ועשה לה הכהן את כל התורה הזאת, וכתיב התם (דברים י״ז:י״א) ע״פ התורה אשר יורוך, מה להלן בב״ד הגדול אף כאן בב״ד הגדול:
+<b>ומאיימין עליה.</b> כדי שתודה:
+<b>הרבה ילדות עושה.</b> וגורם לילדה שתבא לידי קלקול:
+<b>דברים שאינן כדאי לשומען.</b> שאינה ראויה לשמוע אותן הדברים שאומרים לפניה ממעשיהן של צדיקים, כגון יהודה הודה ולא בוש במעשה תמר, ראובן הודה ולא בוש במעשה בלהה:
+
+
+
+Mishnah 5
+
+<b>שוברת כתובתה.</b> כותבת שובר על כתובתה, זניתי ואבדתי כתובתי כדי שלא תוכל לחזור ולתבוע כתובתה ממנו. ובמקום שאין כותבין כתובה אלא סומכין על תנאי ב״ד הוא שכותבת שובר, אבל במקום שכותבים כתובה, מקרעת כתובתה ואינה כותבת שובר:
+<b>מעלין אותה, לשער המזרח.</b> מעלין ומורידין אותה, כדי ליגעה אולי תטרוף דעתה ותודה:
+<b>שעל פתח שער נקנור.</b> אדם ששמו נקנור שהביא דלתות לאותו פתח מאלכסנדריא של מצרים ונעשו לו נסים ונקרא שער נקנור על שמו כדאמרינן ביומא [לח.]:
+<b>ששם משקין את הסוטות.</b> דבעינן לפני ה׳:
+<b>ומטהרין את היולדות.</b> כדי שיעמדו על גבי קרבנן. וה״ה זבין וזבות הטעונים קרבן:
+<b>ומטהרין את המצורעים.</b> כדכתיב (ויקרא י״ד:י״א) והעמיד הכהן המטהר וכו׳ לפני ה׳:
+<b>אוחז בבגדיה.</b> בבית הצואר שלהן:
+<b>אם נקרעו.</b> אינו חושש, ואם נפרמו אינו חושש. פרימה גדולה מקריעה שנקרע לקרעים הרבה. לשון אחר, פרימה מן הצדדין קריעה באורך:
+<b>עד שמגלה את לבה.</b> דכתיב (במדבר ה׳:י״ח) ופרע את ראש האשה, אין לי אלא ראשה גופה מנין. ת״ל האשה, א״כ מה ת״ל את ראש, מלמד שסותר את שערה:
+<b>רבי יהודה אומר כו׳</b> שמא תצא זכאה ויתגרו בה פרחי כהונה שראו לבה נאה ושערה נאה. ואין הלכה כר״י:
+
+
+
+Mishnah 6
+
+<b>היתה מכוסה בלבנים מכסה בשחורים.</b> ואם היו שחורים יפין לה, מכסה בבגדים מכוערים:
+<b>קטליות.</b> ענקים שמשימים סביב הצואר. ומפני שהאשה חונקת עצמה בהם כדי שתראה בעלת בשר נקראים קטליות:
+<b>נזמים וטבעות מעבירים ממנה.</b> מפרש בגמרא דלא תימא שיניחו לה הנזמים והטבעות אחר שקרעו בגדיה וגלו את ליבה שזה יותר גנאי לה, כמו שגנאי יותר לאדם ערום שילך במנעלים ברגליו מלילך יחף, קמ״ל דלא:
+<b>חבל מצרי.</b> מפרש בירושלמי לפי שעשתה מעשה מצרים. ואם אין חבל מצרי מביא שאר חבלים:
+<b>וקושרו למעלה מדדיה.</b> שלא יפלו בגדיה ותשאר ערומה:
+<b>וכל הרוצה לראות בא לראות.</b> ודוקא באנשים רשות ואינו חובה. אבל בנשים, חובה על כל הנשים המצויות שם לבא ולראות, כדכתיב ונוסרו וכל הנשים:
+<b>וכל הנשים מותרות לראותה.</b> חייבין לראותה. הכי מפרש לה בגמרא:
+
+
+
+Mishnah 7
+
+<b>המקום ניוולה.</b> שמגלה כהן את ראשה וסותר את שערה וקורע את בגדיה:
+<b>היא גילתה את עצמה.</b> ישבה בפרשת דרכים וגילתה עצמה לנואף:
+<b>המקום גילה עליה.</b> שכהן מעמידה על שער נקנור ומראה קלונה לכל:
+<b>בירך התחילה בעבירה תחלה.</b> בדרך תשמיש הירך נהנה תחלה בקירוב בשר:
+<b>ושאר כל הגוף לא פלט.</b> שאר אברי גופה אינם פלטים מן החולי, ואע״פ שלא הוזכרו במקרא אלא בטן וירך:  
+
+Mishnah 8
+
+<b>לונביאות.</b> חניתות:
+<b>לב אביו.</b> אמר לו אבשלום לאביו, כתוב לי שילכו עמי שנים איש שאבחר מכל ישראל, כתב לו. והיה מראה חותמו של אביו לשנים, והולכים אחריו, לשנים אחרים והולכים אחריו, עד שכינס מאתים איש, כולן ראשי סנהדראות. הרי שגנב לב אביו ולב ב״ד. ולב כל ישראל, דכתיב ויגנוב אבשלום את לב אנשי ישראל:
+
+
+
+Mishnah 9
+
+<b>וכן לענין הטובה.</b> נותנים לו לאדם שכר מעין הטובה שעשה. ומיהו יותר ממה שעשה משתלם דמדה טובה מרובה בתשלומין ממדת פורענות:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>היה מביא.</b> הבעל:
+<b>את מנחתה.</b> כדכתיב (במדבר ה׳:ט״ו) והביא את קרבנה:
+<b>בכפיפה מצרית.</b> סל עשוי מצורי הדקל מן (הרך) [זרדים] הגדלים סביבות הדקל:
+<b>כדי ליגעה.</b> שתודה ולא ימחה השם על המים. ולמאן דאמר שבתחלה היה משקה אותה ואח״כ מביא מנחתה, אע״פ שנמחק השם, מיגעה כדי שתודה ולא תמות מיתה מנוולת, שאע״פ שנמחקה המגילה אם אמרה טמאה אני אינה שותה:
+<b>תחלתן וסופן בכלי שרת.</b> לאו בכלי שרת ממש קאמר, שאין אדם מביא מנחתו מתוך ביתו בכלי שרת, אלא בקלתות של כסף ושל זהב שהם ראוים לכלי שרת:
+<b>וזו בכפיפה מצרית.</b> שאין ראוי לעשות ממנה כלי שרת, דדמי להקריבהו נא לפחתך (מלאכי א׳:ח׳):
+<b>כל המנחות טעונות שמן ולבונה.</b> בגמרא פריך, והא איכא מנחת חוטא דכתיב בה (ויקרא ה׳:י״א) לא ישים עליה שמן ולא יתן עליה לבונה. וכן הא דתנינן כל המנחות באות חטים, קשה, דהא מנחת העומר באה מן השעורים. ומתרץ בגמרא לא תיתני מילתא באנפי נפשיה אלא כרוך ותני והכי קאמר, כל המנחות טעונות שמן ולבונה ואותן שאינם טעונות שמן ולבונה באות מן החיטין ובאות סולת. מנחת חוטא אע״פ שאינה טעונה שמן ולבונה באה חיטין ובאה סולת. מנחת העומר אע״פ שבאה מן השעורין טעונה שמן ולבונה:
+<b>ובאה גרש.</b> וזו אינה טעונה שמן ולבונה ובאה מן השעורים ובאה קמח:
+<b>גרש.</b> מבורר ומנופה בשלש עשרה נפה כעין סולת בחטים:
+<b>קמח.</b> הכל מעורב כמו שנטחן:
+
+
+
+Mishnah 2
+
+<b>היה מביא.</b> הכהן:
+<b>פיילי.</b> כוס בלשון יוני:
+<b>מן הכיור.</b> דכתיב (במדבר ה׳:י״ז) מים קדושים, ואין קדושים אלא שנתקדשו בכלי:
+<b>כשם שממעט.</b> ר׳ יהודה בכתב המגילה, לקמן במתניתין, כך ממעט כאן במים. ואין הלכה כרבי יהודה:
+<b>מקום היה שם.</b> ניכר מתוך שאר רצפת ההיכל:
+<b>וטבעת קבועה בה.</b> לאוחזה בטבעתה ולהגביהה משאר הרצפה שהיא כולה באבני שיש:
+<b>כדי שיראה.</b> צריך שיתן בה שיעור שיהא נראה וניכר על פני המים:
+<b>ונתן אל המים.</b> מדלא כתיב ונתן במים, אלא אל המים, משמע שלא יהא נבלע בתוכן:
+
+
+
+Mishnah 3
+
+<b>מאם לא שכב איש אותך וגו׳</b> הנקי. שהן קללות הבאות מחמת ברכות, דמשמע הא אם שכב לא תנקי:
+<b>ואינו כותב והשביע הכהן את האשה וגו׳</b> שאין זה אלא מצוה על הכהן להשביעה:
+<b>ולא היה כותב ואמרה האשה אמן אמן.</b> שאינו אלא קבלה שהאשה מקבלת עליה האלות. ויליף לה מדכתיב האלות האלה. האלות לרבות קללות הבאות מחמת ברכות. האלה, למעוטי צוואות וקבלות:
+<b>ר׳ יוסי אומר אינו מפסיק.</b> משהתחיל אם לא שכב איש אותך עד אמן אמן. וכותב צוואות דוהשביע הכהן את האשה וקבלות דואמרה האשה אמן אמן, דדריש את, לרבות צוואות וקבלות:
+<b>רבי יהודה אומר כל עצמו אינו כותב.</b> כלומר היה זהיר בעצמו שלא לכתוב אלא אלות בלבד, ולא קללות הבאות מחמת ברכות, ולא צוואות, ולא קבלות. דדריש האלות ולא קללות הבאות מחמת ברכות. האלה, למעוטי צוואות וקבלות:  
+
+Mishnah 4
+
+<b>לוח.</b> של עץ:
+<b>נייר.</b> של עשבים שכותשים אותם ועושים כמין עור:
+<b>דפתרא.</b> עור שאינו מעובד כל צרכו, דמליח וקמיח ולא עפיץ:
+<b>בספר.</b> בקלף:
+<b>קומוס.</b> שרף האילן ומתיכו במים:
+<b>קנקנתום.</b> אירמנ״ט. ובלע״ז ודריאו״לו:
+<b>ולא בכל דבר שהוא רושם.</b> ונבלע בקלף ואינו יכול למחות דקומוס וקנקנתום עבדי רושם:
+
+
+
+Mishnah 5
+
+<b>אמן שלא שטיתי ארוסה ונשואה.</b> על ידי גלגול שבועה הוא מגלגל עליה זנות של ארוסין ואף על פי שלא היה בו בקנוי וסתירה. ומכאן לגלגול שבועה מן התורה:
+<b>שומרת יבם וכנוסה.</b> ואם היתה יבמתו וכנסה, וקנא לה ונסתרה, מגלגל עליה טומאה שנטמאה כשהיא שומרת יבם. ומתניתין רבי עקיבא היא דאמר שומרת יבם ערוה. ואינה הלכה. אלא שומרת יבם שזנתה מותרת ליבם. לפיכך אינו מתנה עליה אם זנתה שומרת יבם:
+<b>אמן שלא נטמאתי וכו׳</b> פירושי קמפרש לאמן על האלה, אמן על השבועה דתנינן לעיל. והכי קאמר, אמן שלא נטמאתי הוא אמן על דשבועה שהשביעה הכהן משביע אני עליך שלא נטמאת:
+<b>ואם נטמאתי יבואו בי.</b> היינו קבלת אלה, שאמר לה הכהן ואם נטמאת יבאו ביך כל הקללות הללו:
+<b>אמן שלא אטמא.</b> שאם תיטמא לאחר זמן מים מערערים אותה. ואין הלכה כר״מ:
+
+
+
+Mishnah 6
+
+<b>ולא משנתגרשה </b> שאם זנתה לאחר שגירשה וחזר והחזירה וקינא לה ונסתרה, אין המים בודקים על זנות שלאחר גירושין, דגרושה שזנתה מותרת לחזור לבעלה, דבקדושין תלה רחמנא האיסור לא בביאה, דכתיב (דברים כ״ד:ב׳) ויצאה מביתו והלכה והיתה לאיש אחר. לפיכך, נתקדשה לאיש אחר, אע"פ שלא נבעלה. אסורה לחזור לבעלה. ואם נבעלה בלא קדושין, מותרת לחזור לבעלה:
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>היה נוטל.</b> בעלה את המנחה, שאין מצות כהונה במנחות אלא מקמיצה ואילך. והגשה נמי תחילת קמיצה היא שאין זר קרב למזבח. אבל קדושי כלי ויציקה ובלילה, במנחות הטעונות שמן, כשר בזר:
+<b>ונותנה על ידה.</b> להניף:
+<b>וכהן מניח ידו תחתיה.</b> שנאמר בשלמים (ויקרא ז׳:ל׳) ידיו תביאנה, ונאמר במנחת סוטה (במדבר ה׳:כ״ה) ולקח הכהן מיד האשה, מה בשלמים כהן מניח ידו תחת יד הבעלים ומניף, כך במנחת סוטה כהן מניח ידו תחת יד האשה ומניף:
+
+
+
+Mishnah 2
+
+<b>והגיש.</b> לקרן מערבית דרומית:
+<b>והשאר נאכל לכהנים.</b> שכל הנקמצות שייריהן נאכלים:
+<b>היה משקה ואחר כך מקריב את מנחתה.</b> תלתא קראי כתיבי. והשקה קמא, ואחר ישקה, והשקה בתרא. והשקה קמא, לגופיה, שמשקה אחר שנמחקה המגילה קודם הקטרת המנחה. ואחר ישקה, אע״ג דמשמע דוקא, על כרחיך מקרא האמור ראשון נדרש לגופו, ומקראות יתירות האמורות אחריו ניתנו לידרש, הלכך ואחר ישקה אע״פ שנכתב אחר הקטרת המנחה אקודם הקטרה קאי, ואמחיקה הכתובה למעלה קאי, וקאמר דאם לא נמחקה יפה ועדיין רישומן של אותיות ניכר לא ישקנה. והשקה בתרא, לאשמועינן שאם נמחקה המגילה ואמרה איני שותה, מערערין אותה ומשקין אותה בעל כרחה:
+<b>רבי שמעון אומר מקריב את מנחתה ואחר כך משקה.</b> על כרחך ואחר ישקה דוקא הוא ודוקא כתביה לאחר הקטרה. והשקה קמא, שאם בדיעבד השקה ואחר כך הקריב מנחתה, כשרה. והשקה בתרא, שאם נמחקה המגילה ואמרה איני שותה, מערערין אותה ומשקין אותה בעל כרחה. ואין הלכה כרבי שמעון:
+
+
+
+Mishnah 3
+
+<b>מגילתה נגנזת.</b> בצד ההיכל:
+<b>ומנחתה מתפזרת על הדשן.</b> ונשרפת על בית הדשן שהיה בעזרה ששורפים שם פסולי קדשי קדשים, דהואיל וקדשה בכלי שרת טעונה שריפה בעזרה:
+<b>ואין מגילתה כשרה להשקות [בה] סוטה אחרת.</b> דבעינן כתיבה לשמה, דכתיב (שם) ועשה לה הכהן, כל עשייתה לשמה:
+<b>המים נשפכים.</b> דכיון דאמרה טמאה אני, בדוקה ועומדת היא. ומים המרים לא נתנו אלא לברר בהם את הספק:
+<b>מערערים אותה.</b> דדלמא טהורה היא, ומחמת בעיתותא קאמרה:
+
+
+
+Mishnah 4
+
+<b>אינה מספקת לשתות וכו׳</b> בגמרא מוכיח דמתניתין ר׳ עקיבא היא דסבר כר״ש דאמר מקריב מנחתה ואח״כ משקה אותה, דכמה דלא קרבה מנחתה לא בדקי לה מיא, דכתיב (במדבר ה׳:ט״ו) מנחת זכרון מזכרת עון:
+<b>מתמלאת גידים.</b> מתוך שבשרה נפוח נראית כמלאה גידים:
+<b>שלא תטמא את העזרה.</b> לא מטומאת מת קאמר, אלא שלא תפרוס נדה ותטמא שער נקנור ועזרת נשים שתצא דרך שם, שנדה וזבה אסורין לכנוס בהר הבית. אבל המת עצמו מותר להכניסו להר הבית ולשער נקנור שלא נתקדשו בקדושת העזרה:
+<b>יש לה זכות וכו׳</b> בגמרא מפרש דזכות דתורה הוא דתולה לה שהוליכה בניה לבית הספר והמתינה לבעלה שיצא חוץ לעיר לעסוק בתורה:
+<b>כאילו מלמדה תפלות.</b> חבור משכב אנשים. שמתוך התורה היא מבינה ערמימות ועושה דבריה בהצנע. כדכתיב (משלי ח׳:י״ב) אני חכמה שכנתי ערמה:
+<b>רוצה אשה בקב.</b> ליזון מזונות מועטים, ויהא תשמיש מצוי לה:
+<b>מתשעה קבין ופרישות.</b> לפרוש מן התשמיש, הלכך אין טוב שתלמוד תורה:
+<b>חסיד שוטה.</b> מפרש כגמרא כגון דטבעה אשה בנהר ואמר לאו אורח ארעא לאסתכולי באתתא ולאצולה:
+<b>רשע ערום.</b> כגון המטעים דבריו לדיין קודם שיבא בעל דין חבירו. ומשנפתחו בלב הדיין שערי זכות לדברי זה, קשה לסלקן, והרי רשעתו וערמתו של זה שעבר על לא תשיא שמע שוא (שמות כ״ג:א׳):
+<b>ואשה פרושה.</b> כגון אשה כשפנית שהיתה עוצרת רחם הנשים היולדות בכשפיה ובשעה שהיתה היולדת מקשה בלדתה היתה אומרת אלך ואתפלל אולי תקובל תפלתי וסותרת כשפיה ויולדת:
+<b>ומכות פרושים.</b> שמכה עצמו להראות שהוא עניו וצנוע, כגון שמהלך עקב בצד גודל ואינו מרים רגלו מן הארץ ומתוך כך מנקף אצבעותיו באבנים, והוא שנקרא בגמרא פרוש נקפי. או מי שעושה עצמו כעוצם עיניו שלא להסתכל בנשים, ומתוך כך מכה ראשו בכותל ויוצא ממנו דם, והוא הנקרא פרוש קוזאי, כלומר שמקיז דם מראשו מחמת פרישותו:
+<b>הרי אלו מכלי העולם.</b> שרוצים להראות לבריות שהם חסידים ואין תוכם כברם:  
+
+Mishnah 5
+
+<b>מדהה אתה את המים.</b> מחסר ומחשיך. הגוון החסר נקרא דיהה בלשון משנה:
+<b>מתנוונה והולכת.</b> נחלית והולכת:  
+
+Mishnah 6
+
+<b>נטמאת מנחתה עד שלא קדשה בכלי הרי היא ככל המנחות.</b> שנטמאו עד שלא קדשו בכלי:
+<b>ותפדה.</b> ותצא לחולין ומן המעות יקנה אחרת:
+<b>ותשרף.</b> שקדשה קדושת הגוף ואינה יוצאה עוד לחולין:
+<b>וכל הנשואות לכהנים מנחותיהן נשרפות.</b> ואפילו קרב קומץ כהלכתו ולא נטמאת, נשרפים שיריה על בית הדשן ואינן נאכלים, מפני שיש לכהן בעלה חלק בה שמשלו היא באה, והתורה אמרה (ויקרא ו׳:ט״ז) וכל מנחת כהן כליל תהיה לא תאכל, ואין כולה כליל מפני שיש לה חלק בה שלכפרתה היא באה, הא כיצד, הקומץ קרב בעצמו והשירים קרבין בעצמן:  
+
+Mishnah 7
+
+<b>וכהנת שנשאת לישראל.</b> בת כהן:
+<b>מנחתה נאכלת.</b> דכל מנחת כהן כליל תהיה, כתיב, כהן ולא כהנת. וכן כהנת אלמנה וגרושה שהביאה מנחת נדבה נאכלת:
+<b>כהנת מתחללת.</b> מן התרומה ומן הכהונה. אם נבעלה לפסולים שוב אינה חוזרת לכשרותה לעולם:
+<b>כהן אינו מתחלל.</b> אם נשא גרושה חללה או זונה, אלא כל זמן שהוא עמה הוא פסול לעבודה, משגרשה חוזר להכשרו, דכתיב (שם כ״א) ולא יחלל זרעו, זרעו חלל, והוא אינו חלל:
+<b>כהנת מטמאה למתים.</b> דכתיב (שם) בני אהרן, ולא בנות אהרן:
+<b>ואין כהנת אוכלת בקדשי קדשים.</b> דחטאת ואשם ומנחה בכולהו כתיב (שם ו׳) כל זכר בבני אהרן יאכלנו:  
+
+Mishnah 8
+
+<b>האיש פורע ופורם.</b> כשהוא מנוגע פורע את ראשו ופורם את בגדיו, דכתיב (שם י״ג) איש צרוע הוא וכו׳, איש פורע ופורם, ואין אשה פורעת ופורמת:
+<b>האיש מדיר בנו בנזיר.</b> בנו קטן. וחלה נזירתו עליו ואפילו לכשיגדל. וזו הלכה היא בנזיר ואין לה סמך מן התורה:
+<b>האיש מגלח על נזירות אביו.</b> אם נדר אביו בנזירות והפריש קרבנותיו ומת והיה בנו נזיר או שנדר בנזירות לאחר מיתת אביו. הרי הבן מגלח ביום מלאת ומביא קרבנות שהפריש אביו. וגם זו הלכה ואין לה סמך:
+<b>האיש מקדש את בתו.</b> מקבל קדושי בתו קטנה שלא מדעתה דכתיב (דברים כ״ב:ט״ז) את בתי נתתי לאיש הזה:
+<b>האיש נסקל ערום.</b> דכתיב (ויקרא כ״ד) ורגמו אותו, ואי אפשר לומר אותו ולא אותה, דהא כתיב (דברים י״ז) והוצאת את האיש ההוא או את האשה ההיא, אלא אותו בלא כסותו אבל אותה בכסותה:
+<b>האיש נתלה.</b> דכתיב (שם כ״א) ותלית אותו על עץ, אותו ולא אותה:
+<b>האיש נמכר בגניבתו.</b> דבתיב (שמות ב״ב) ונמבר בגניבתו, ולא בגניבתה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>ארוסה ושומרת יבם.</b> ארוסה שקנא לה ארוס ושומרת יבם שקנא לה יבם:
+<b>לא שותות.</b> דמעטינהו קרא:
+<b>ולא נוטלות כתובה.</b> שהיא גרמה לאסור עצמה עליו, שנסתרה אחר קינוי, דמקינוי ואיסור לא אמעיט, דכתיב (במדבר ה) דבר אל בני ישראל כו׳, לרבות ארוסה ושומרת יבם לקינוי:
+<b>תחת אישה.</b> ביושבת תחתיו הכתוב מדבר:
+<b>נתינה.</b> מן הגבעונים. ואסורים לבא בקהל:
+<b>לא שותות.</b> דלא נאמרה פרשה אלא בראויה לקיימה, דכתיב (שם) כי תשטה אשתו, בראויה לאישות הכתוב מדבר, פרט לאלמנה לכהן גדול וכו׳:
+<b>ולא נוטלות כתובה.</b> ואע״ג דשאר אלמנות לכהן גדול גובות כתובתן כדאמרינן בכתובות [ק: וכן ביבמות פד.] זו אין לה כתובה, שסתירתה גרמה לה:  
+
+Mishnah 2
+
+<b>אמר בעלה איני משקה ושבעלה בא עליה בדרך.</b> שהוא גורם לה שלא תשתה, נוטלת כתובתה:
+<b>מתו בעליהן.</b> של כל סוטות הראויות לשתות, ולא הספיקו להשקותן עד שמתו:
+<b>ב״ש אומרים נוטלות כתובה.</b> דשטר העומד לגבות כגבוי דמי:
+<b>ולא שותות.</b> דכתיב (שם) והביא האיש את אשתו:
+<b>וב״ה אומרים לא שותות ולא נוטלות כתובתן.</b> כלומר מתוך שלא שותות אין נוטלות כתובתן, דשטר העומד לגבות לאו כגבוי דמי:  
+
+Mishnah 3
+
+<b>מעוברת חבירו.</b> שמת או גרשה והניחה מעוברת או מניקה. ואסרוה חכמים לינשא עד שיהיה הולד בן שתי שנים. והלך זה ונשאה קודם הזמן, וקינא לה ונסתרה:
+<b>לא שותה.</b> שהרי אינה ראויה לקיימה, דס״ל לר״מ הנושא מעוברת חבירו או מינקת חבירו יוציא ולא יחזיר עולמית. ואין הלבה כרבי מאיר:
+<b>יכול הוא להפרישה.</b> עד כ״ד חדשים ולהחזירה, הלכך ראויה לאישות קרינא בה:
+<b>איילונית.</b> דוכרניתא דלא ילדה:
+<b>ושאינה ראויה לילד.</b> ששתתה כוס עקרין. ואסור לקיימן למי שאין לו בנים:
+<b>ר״א אומר יכול הוא לישא אשה אחרת.</b> ויהיה מותר לקיים את זאת, הלכך ראויה לאישות היא. ואין הלכה כר׳ אליעזר:
+
+
+
+Mishnah 4
+
+<b>אשת כהן שותה ומותרת לבעלה.</b> אם נמצאת נקיה. דמהו דתימא הואיל ואשת כהן שנאנסה אסורה לבעלה, ניחוש לה שמא נאנסה ולכך לא בדקוה המים, קמ״ל:
+<b>אשת סריס שותה.</b> דלא תימא מבלעדי אישך אמר רחמנא, והאי לאו בר הכי הוא, קמ״ל:
+<b>על ידי כל העריות מקנאים.</b> אם קינא לה מאביה או מאחיה ומאחד מבל עריות, ונסתרה, הוי קינוי ונאסרת עליו ושותה. דלא תימא נטמאה נטמאה ב׳ פעמים, אחד לבעל ואחד לבועל, היכא דמתסרא עליה בהאי זנות, לאפוקי הא דאסירא עליה וקיימא אימא לא קא משמע לן:
+<b>חוץ מן הקטן.</b> פחות מבן ט׳ שנים ויום אחד, שאין ביאתו ביאה, כך פירש רמב״ם. ולי נראה קטן פחות מבן י״ג שנה ויום א׳ ולא הביא סימנים, דכתיב (במדבר ה׳:י״ג) ושכב איש אותה, איש ולא קטן:
+<b>וממי שאינו איש.</b> למעוטי בהמה:  
+
+Mishnah 5
+
+<b>אלו שב״ד מקנאין להם.</b> אם רואים אותם שמתנהגות בפריצות:
+<b>ולא להשקותה אמרו.</b> דהא בעינן והביא האיש את אשתו, וליכא. ובעלה נמי לבשיבא אינו יכול להשקותה בקינוי זה, דבעינן וקינא והביא. ור״י לא בעי וקינא והביא. ואין הלכה כר״י. וסומא אינו משקה את אשתו, שנאמר (שם) מעיני אישה. וממה שנאמר (שם) אשה תחת אישה, למדנו שכל המונע הבעל מלהשקות מונע האשה מלשתות אם היה אותו הדבר באשה, לפיכך אם היתה היא סומא אינה שותה. ואם היתה חגרת אינה שותה, שנאמר (שם) והעמיד אותה הכהן. וכן אם היתה גדמת, שנאמר (שם) ונתן על כפיה. או אלמת, דבעינן ואמרה האשה. וכן אם היה הבעל חגר או גדם או אלם אינו משקה מדכתיב אשה תחת אישה כדאמרן:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כך בודקים אותו.</b> את הבועל:
+<b>ובאו ובאו.</b> שניהם בוי״ו יתירא לדרשא:
+<b>נטמאה ונטמאה.</b> וי״ו יתירא דבונטמאה שניה לדרשא:
+<b>רבי אומר שני פעמים וכו׳</b> רבי לא דריש וי״ו יתירה כרבי עקיבא, אלא רבוי דקראי קא דריש, בין בובאו ובאו, בין בנטמאה ונטמאה:
+
+
+
+Mishnah 2
+
+<b>בו ביום דרש.</b> כל היכי דתנינן בו ביום, ביום שהושיבו את ר׳ אלעזר בן עזריה לנשיאות שנתרבו התלמידים, שנתנו רשות לכל ליכנס. ומשום דהך דרשה דנטמאה ונטמאה נמי בו ביום נדרשה, נקטינהו לכל הנך הכא:
+<b>כלי חרס.</b> הוא ראשון, שנטמא מן השרץ שהוא אב. והאוכל שבתובו שני שטמאו הכלי:
+<b>אינו אומר טמא.</b> כל אשר בתובו טמא. אלא יטמא, למדרש ביה נמי יטמא, שמטמא את אחרים:
+<b>למד על ככר שני.</b> להכי נקט ככר, לפי שהוא מצוי בתנור:
+<b>שמטמא את השלישי.</b> ואפילו בחולין. דקרא סתמא כתיב:
+<b>דור אחר.</b> מן העתידים לבא. שיטהר את השלישי, ואף בתרומה, שאין לו מקרא מן התורה:
+<b>והרי עקיבא תלמידד מביא לו ראיה מן המקרא שהוא טמא.</b> אף בחולין. ואין הלכה כר״ע, דאין שני עושה שלישי בחולין, אלא בתרומה:  
+
+Mishnah 3
+
+<b>מגרש.</b> רחבה פנויה מזריעה ומאילנות לנוי העיר: ואלפים לא הוזכר לתתם ללויים ולא נאמרו אלא ליציאת תחום שבת:
+<b>שדות וכרמים.</b> ואלפים סביב נתנו ללוים. מהם הניחו אלף סביב העיר למגרש, והשאר שדות וכרמים. והלכה כרבי אליעזר בנו של רבי יוסי הגלילי, שתחום אלפים אמה דרבנן:
+
+
+
+Mishnah 4
+
+<b>שאין ת״ל לאמר.</b> שאין דומה לשאר לאמר שבתורה שהשכינה מדברת למשה לאמר הדבור לישראל, אבל כאן אין לומר כן:
+<b>כקורין את.</b> ההלל. ראשי פרקים בלבד היו עונים אחריו:
+
+
+
+Mishnah 5
+
+<b>מאהבה.</b> שאהב את המקום:
+<b>שקול.</b> משקלו שוה אינו מכריע לכאן ולכאן. יש לו הכתוב בוי״ו ומשמעותו כאילו היה לא באל״ף. ויש לא באל״ף ומשמעותו כאילו כתוב בוי״ו. הן יקטלני, הלא הוא הורגני לא איחל לו עוד. או לו אני מיחל:
+<b>מיראה.</b> מדאגת פורענות שלא תבא עליו:
+<b>ירא אלהים.</b> ולא אוהב אלהים:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>מי שקינא לאשתו ונסתרה אפילו שמע מעוף הפורח.</b> שנסתרה:
+<b>יוציא ויתן כתובה.</b> ר׳ אליעזר לטעמיה דאמר בפ״ק סתירה לא בעיא עדות ואפילו עבד ואפילו שפחה נאמנים דהיינו נמי כעוף הפורח, דאתקש סתירה לטומאה דכולהו מהימני בה, הלכך נאסרה עליו. ואם אינו רוצה להשקותה יוציא ויתן כתובה:
+<b>רבי יהושע אומר עד שישאו ויתנו בה מוזרות בלבנה.</b> נשים הטוות לאור הלבנה. רבי יהושע לטעמיה דאמר משקה על פי שנים. מיהו משישאו ויתנו בה מוזרות בלבנה בפריצותה מכוער הדבר ותצא, דהא אפילו מיא תו לא בדקי לה כדתניא בפ״ק, וטהורה היא, ולא שישאו ויתנו בה מוזרות בלבנה. והלכה כרבי יהושע:
+
+
+
+Mishnah 2
+
+<b>אני ראיתיה שנטמאת.</b> באותה סתירה, שהיא ע״פ עדים לר׳ יהושע, או ע״פ עוף הפורח לר׳ אליעזר:
+<b>לא היתה שותה.</b> דעד אחד נאמן בה אף להפסידה כתובתה שרגלים לדבר:
+<b>אף לפסלה מכתובתה.</b> שלא תשתה ולא תטול כתובתה:
+<b>יבמתה.</b> אשת אחי בעלה:
+<b>ובת בעלה.</b> מאשה אחרת:
+<b>הרי אלו נאמנות.</b> לעדות זו, אע״פ שהן פסולות לכל שאר עדות שהוא לרעתה, לפי שהתורה האמינה כל עדות שיש בה. ומיהו לא לפסלה מכתובתה, הואיל ושונאות אותה, אלא שלא תשתה:
+
+
+
+Mishnah 3
+
+<b>שהיה בדין.</b> שלא יהא נאמן בה עד אחד, אם לא מגזירת הכתוב: 
+<b>עדות הראשונה.</b> סתירה:
+<b>שאין אוסרתה איסור עולם.</b> אלא עד שתשתה:
+<b>אינה מתקיימת בפחות משנים.</b> כדבעינן למימר מגזירה שוה, ור׳ יהושע היא:
+<b>עדות האחרונה.</b> טומאה:
+<b>כל עדות שיש בה.</b> נאמן בה דכתיב ועד אין בה, וכל עד האמור בתורה סתם אינו אלא שנים, מדאיצטריך קרא לומר (דברים י״ט:ט״ו) לא יקום עד אחד באיש, שמע מינה דעד שנים במשמע, עד שיפרוט לך הכתוב אחד. והכי קאמר קרא תרי לית בה אלא חד, וקאמר והיא לא נתפסה לאוסרה, אלמא עד אחד מהימן:  
+
+Mishnah 4
+
+<b>עד אומר נטמאת ועד אומר לא נטמאת.</b> אוקי חד להדי חד, והרי היא בספיקה ושותה. ודוקא בי אתו בהדי הדדי, אבל בזה אחר זה, כשאמר הראשון נטמאת, הוי מהימן כבתרי. והשני האומר לא נטמאת הוי ליה חד, ואין דבריו של אחד במקום שנים:
+<b>ושנים אומרים לא נטמאת.</b> כלומר לא נטמאת בפניך, שכשבאת ומצאת שנסתרו יחד גם אנו היינו עמך ובפנינו לא נטמאת, הרי נסתלק העד ובטלו דבריו מפני השנים, והרי היא בספיקה אם נטמאת קודם שבאו אלו ומצאום, ולפיכך שותה. ואשמועינן תנא בהני תרי בבי דמתניתין דבפסולי עדות הלך אחר רוב דעות בין לקולא בין לחומרא כלומר בין להשקותה בין שלא להשקותה:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>אלו נאמרין.</b> פרשת סוטה. דכתיב (במדבר ה׳) ואמר אל האשה בכל לשון שהוא אומר:
+<b>וידוי מעשר.</b> בערתי הקדש מן הבית כו׳, אומר בכל לשון שירצה, דכתיב (דברים כ״ו:ה׳) ואמרת לפני ה׳ אלהיך, בכל לשון שאתה אומר:
+<b>קריאת שמע.</b> דכתיב (שס ו׳) שמע ישראל, בכל לשון שאתה שומע:
+<b>ותפלה.</b> צבור שמתפללין, מתפללין בכל לשון. אבל יחיד אינו מתפלל אלא בלשון הקודש:
+<b>וברכת המזון.</b> דכתיב (שם ח׳) וברכת, בכל לשון שאתה מברך:
+<b>ושבועת העדות ושבועת הפקדון.</b> בכל לשון שהשביעום ולא הודו, חייבין. שבועת העדות ילפינן לה דכתיב בה (ויקרא ה׳:א׳) ושמעה קול אלה, בכל לשון שאתה שומע. ושבועת הפקדון גמר תחטא תחטא משבועת העדות:  
+
+Mishnah 2
+
+<b>מקרא בכורים.</b> שהיה קורא מארמי אובד אבי (דברים כ״ו:ה׳) עד סוף הפרשה:
+<b>וחליצת יבמה.</b> היא אומרת (שם כ״ה) מאן יבמי להקים לאחיו שם בישראל לא אבה יבמי, והוא אומר לה חפצתי לקחתה, ואחר החליצה אומרת ככה יעשה לאיש:
+<b>ברכות וקללות.</b> שאמרו ישראל בהר גריזים ובהר עיבל:
+<b>ברכת כהנים.</b> נשיאת כפים:
+<b>ברכות כהן גדול.</b> ביום הכיפורים אחר עבודת היום שלפני ולפנים הוא קורא את הפרשה בתורה ומברך שמנה ברכות המפורשות במתניתין:
+<b>ופרשת המלך.</b> היא פרשת הקהל, כדמפרש בסוף פרקין:
+<b>ופרשת עגלה ערופה.</b> (שם כ״א) ידינו לא שפכו את הדם הזה, כפר לעמך ישראל וגו׳:
+<b>פרשת משוח מלחמה.</b> (שם כ׳) והיה כקרבכם וגו׳ שמע ישראל אתם קרבים היום וגו׳:  
+
+Mishnah 3
+
+<b>כיצד.</b> כמו מנין:
+<b>ולהלן הוא אומר.</b> בברכות וקללות של הר גריזים:
+<b>מה עניה האמורה להלן בלשון הקודש.</b> דכתיב (שט כ״ז) ואמרו אל כל איש ישראל קול רם, וכתיב התם (שמות י״ט:י״ט) והאלהים יעננו בקול, מה להלן בלשון הקודש אף כאן בלשון הקודש:
+
+
+
+Mishnah 4
+
+<b>וענתה ואמרה ככה.</b> אינו צריך ללמדה בגזרה שוה שמעצמה היא למדה. וענתה ואמרה ככה כלשון הזה תאמר:
+
+
+
+Mishnah 5
+
+<b>שבשומרון.</b> אצל שומרון:
+<b>מכאן ומכאן.</b> על ההרים:
+<b>בשבעים לשון.</b> בבתב של שבעים אומות, וכל הרוצה ללמדה יבא וילמוד. שלא יהיה פתחון פה לאומות לומר לא היה לנו מהיכן ללמוד:
+<b>את האבנים.</b> סתרו את המזבח לאחר שהעלו העולות והשלמים:
+<b>ולנו במקומן.</b> בבית מלונם בגלגל, ושם הקימו את האבנים:
+
+
+
+Mishnah 6
+
+<b>במדינה אומר אותה שלש ברכות.</b> שמפסיקין הכהנים בין פסוק לפסוק, ועונים הצבור אמן:
+<b>ובמקדש ברכה אחת.</b> לפי שאין עונים אמן במקדש ואין כאן שום הפסק:
+<b>ככתבה.</b> ביו״ד ה״א:
+<b>בכנויו.</b> באל״ף דל״ת. שאין מזכירין השם בכתבו אלא במקדש בלבד, שנאמר (שמות כ׳:כ״א) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך, סרס המקרא ודרשהו, בכל המקום אשר אבוא אליך וברכתיך, דהיינו במקדש, שם אזכיר את שמי:
+<b>כנגד כתפיהן.</b> מפני שצריך נשיאת כפים, דכתיב וישא אהרן את ידיו אל העם ויברכם, וכתיב (דברים י״ח:ה׳) הוא ובניו כל הימים, מה הוא בנשיאות כפים אף בניו בנשיאת כפים כל הימים:
+<b>ובמקדש.</b> שמברכים את העם בשם המפורש ושכינה למעלה מקשרי אצבעותיהם, מגביהים ידיהם למעלה מראשיהם:
+<b>שאין מגביה ידיו למעלה מן הציץ.</b> מפני שהשם כתוב בו. ואין הלכה כר׳ יהודה:  
+
+Mishnah 7
+
+<b>ברכות כהן גדול.</b> ביוה״כ, לאחר שכלתה עבודת היום קורא בתורה ומברך שמונה ברכות:
+<b>חזן הכנסת.</b> שמש הכנסת שטורח עסקי הכנסת עליו להכניס ולהוציא להפשיט את התיבה ולהכין [הכל]:
+<b>ראש הכנסת.</b> על פיו נחתכין דברי הכנסת, מי יפרוס על שמע, מי יפטיר בנביא, מי ירד לפני התיבה:
+<b>סגן.</b> המוכן תחת כהן גדול. שאם יארע בו פסול ישמש תחתיו:
+<b>והסגן לכהן גדול.</b> וכולן משום כבודו של כהן גדול, דכתיב (משלי י״ד:כ״ח) ברוב עם הדרת מלך:
+<b>וכהן גדול עומד ומקבל.</b> מכלל דיושב היה, שמע מינה בעזרת נשים היה קורא. דאי בעזרת ישראל קיי״ל אין ישיבה בעזרה אלא למלכי בית דוד בלבד:
+<b>וקורא אחרי מות.</b> שהוא מסדר יום הכיפורים:
+<b>ואד בעשור.</b> שבפרשת שור או כשב, דסמוכה היא לפרשת אחרי מות ויכול לגלול ספר תורה לשם בעוד שהמתורגמן מתרגם פסוק אחרון של פרשת אחרי מות, ואין כאן שהות כדי שיפסיק המתורגמן:
+<b>וגולל את התורה.</b> ואע״פ שעדיין לא קרא בעשור של חומש הפקודים, יקרא אותה על פה ולא יגלול ס״ת לשם מפני שהוא רחוק ויש שהות שיפסיק התורגמן ואיכא גנאי לצבור. ולקרות בב׳ ס״ת א״א, לפי שאין אדם אחד קורא בשני ספרי תורה בצבור, משום פגמו של ספר תורה הראשון:
+<b>יותר ממה שקריתי לפניכם.</b> מה שאני עתיד לקרות עוד על פה, אל תאמרו שחסר מן הספר הזה לכך איני גוללו שם. וכל כך למה, שלא להוציא לעז על ס״ת:
+<b>על התורה.</b> ברכה שלאחריה:
+<b>ועל העבודה.</b> רצה ה׳ אלהינו:
+<b>ועל ההודאה.</b> מודים אנחנו לך.
+<b>ועל מחילת עון.</b> אתה בחרתנו, שחותם בה מלך מוחל וסולח לעונותינו:
+<b>ועל המקדש.</b> שתשרה שכינה בבית המקדש, וחותם בה בא״י שוכן בציון:
+<b>ועל שיקובל הכהנים.</b> קרבנותיהם ברצון. וחותם בה מקדש הכהנים:
+<b>ועל שאר התפלה.</b> שיהו ישראל נושעין מאויביהם. וחותם בה עמך ישראל צריכים ישועה בא״י שומע תפלה:  
+
+Mishnah 8
+
+<b>בשמיני.</b> בשנה שמינית של שמיטה שעברה, שהיא מוצאי שביעית זו. במוצאי יו״ט ראשון, דכתיב (דברים ל״א) בחג הסוכות, שומע אני אפילו ביו״ט אחרון של חג, ת״ל שם בבוא כל ישראל ליראות, מתחילת חול המועד:
+<b>אגריפס המלך.</b> מזרעו של הורודוס היה, ובימיו נחרב בית שני:
+<b>זלגו עיניו דמעות.</b> שהמקרא הזה פוסלו מן המלכות:
+<b>אחינו אתה.</b> שאמו מישראל:
+<b>וקורא מתחלת אלה הדברים עד שמע.</b> שבואתחנן. ומחבר עם פרשת שמע פרשת והיה אם שמוע, שיש בפרשת שמע קבלת מלכות שמים ובפרשת והיה אם שמוע קבלת עול מצות. ומדלג, וקורא עשר תעשר. ומשם מדלג וקורא כי תכלה לעשר מפני שהוא זמן אסיף ומתנות עניים והפרשת תרומות ומעשרות. ואע״פ שפרשת המלך בין עשר לכי תכלה לעשר היה קורא אותם יחד, שלא להפסיק במעשרות. ואח״כ ברכות וקללות, שהן קבלת גזרות ועונשים של תורה. וחוזר וקורא פרשת המלך, שום תשים עליך מלך:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>משוח מלחמה.</b> ודבר אל העם בלשון הקודש. נאמר כאן (דברים כ׳:ב׳) ודבר אל העם, ונאמר להלן (שמות י״ט:י״ט) משה ידבר, מה להלן בלשון הקודש אף כאן בלשון הקודש:
+<b>לכל כושל.</b> כל הכושלים שאינן יכולין ללכת ברגליהן:
+<b>הגפת תריסין.</b> הכאת המגינים זו בזו להשמיע קול ולאיים:
+<b>הקלגסין.</b> מקלות שראשיהן עקומים ומכין בהם על גבי אבנים והם מנתזים על האויבים:
+<b>שובך.</b> שר צבא הדרעזר בשמואל (ב׳ י ט״ז):  
+
+Mishnah 2
+
+<b>אחד הבונה ואחד הלוקח.</b> בית בנוי, שהרי אצלו הוא חדש:
+<b>ואחד הנוטע חמשה אילני מאכל.</b> דבהכי הוי כרם, שתים כנגד שתים, ואחת יוצאת זנב:
+<b>ואפילו מחמשה מינים.</b> מצטרפים:
+
+
+
+Mishnah 3
+
+<b>אילני סרק.</b> כגון ארזים ושקמים שאינם עושים פרי:
+<b>והמחזיר את גרושתו.</b> ואירסה, אינו חוזר, שאינה חדשה לו, וקרא כתיב אשה חדשה:
+<b>אלמנה.</b> ואירסה כהן גדול, אינו חוזר בשבילה, דכתיב ולא לקחה, והיה אפשר לומר ולא לקח, מאי לקחה, שתהא ראויה לו ללקיחה:
+<b>על מכונו.</b> סתרו ובנאו כמדה ראשונה. אינו חוזר, דלאו חדש הוא, וגרע מהלוקח והיורש:
+<b>הבונה בית לבנים בשרון.</b> מקום הוא ששמו שרון, ואין הקרקע שלו יפה ללבנים, ולא הוי דבר של קיימא, שהיו צריכין לחדשה שני פעמים כל שבע שנים:  
+
+Mishnah 4
+
+<b>ואלו שאין זזין ממקומן.</b> דהנך דלעיל הולכים עד הגבול ושם שומעין דברי כהן וחוזרים מן המערכה לתוך ארץ ישראל ואין חוזרין לבתיהן אלא עוסקים לספק מים ומזון להולכים למלחמה. ואלו אין זזין ממקומן ואפילו ללכת עד הספר ולשוב על פי כהן:
+<b>הבונה בית וחנכו.</b> ולא דר בו עדיין שנה. וכן הנוטע כרם וחללו, ועדיין לא עברה שנה רביעית שלימה עליו:
+<b>נקי יהיה לביתו.</b> בשביל ביתו:
+<b>יהיה.</b> לריבויא הוא. הוסיף לך הכתוב הויה אחרת להיות כזו:
+
+
+
+Mishnah 5
+
+<b>ויספו השוטרים.</b> על דברי כהן:
+<b>בקשרי המלחמה.</b> כשמתקשרין לעמוד צפופין שלא יפרקום אויבים:
+<b>לפיכך.</b> שהירא זהו הירא מעבירות שבידו, תלתה תורה בבנה ונטע ואירס לחזור בגללן, כדי שיתלו בכך החזרה ולא יתבייש לומר עליו מעבירות שבידו הוא ירא וחוזר:
+<b>ר׳ יוסי אומר אלמנה לכהן גדול וכו׳</b> לר׳ יוסי הגלילי אפילו עבר על דברי סופרים חוזר. ולר׳ יוסי עד שיעבור על דברי תורה, דומיא דאלמנה לכהן גדול:  
+
+Mishnah 6
+
+<b>ובעקבו של עם.</b> בסופו של עם, שמשמרים שלא יחזרו האחרונים לאחוריהם לנוס:
+<b>זקפים.</b> גבורים ממונים לכך שאם יפול אחד מן הנלחמים יעמידוהו ויזקפוהו:
+<b>ואחרים מאחוריהם וכשילין של ברזל בידיהם.</b> לשמור שלא ינוסו:
+<b>כשילים.</b> קרדומות של ברזל:
+<b>לקפח את שוקיו.</b> לחתוך את שוקיו:
+<b>שתחלת ניסה נפילה.</b> לשון מסורס הוא, שתחלת נפילה ניסה:
+
+
+
+Mishnah 7
+
+<b>בד״א.</b> שחוזרים מן המערכה, ויש שאין זזין ממקומם. במלחמת הרשות:
+<b>אבל מלחמת מצוה הכל יוצאים.</b> מלחמת א״י ומלחמת עמלק הכל מודים שהיא חובה והכל יוצאים בה. ומלחמת בית דוד שהיא לרווחה להרחיב גבול ישראל ולקחת מס מהעמים כגון מלחמת ארם נהרים וארם צובה, הכל מודים שהיא רשות. לא נחלקו ת״ק ורבי יהודה אלא במלחמה שנלחמים ישראל עם אויביהם כדי שלא יתגברו עליהם ויצרו להם. ת״ק קרי לה מלחמת רשות וסובר שאין אדם רשאי להתבטל מן המצוה כדי להלחם במלחמה כזו. ור׳ יהודה סבר שגם זו מלחמת מצוה, מאחר שהוא להושיע את ישראל מיד שונאיהם, והעוסק במצוה פטור מן המצוה. ואין הלכה כר׳ יהודה:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>עגלה ערופה בלשון הקודש.</b> מה שהזקנים אומרים ידינו לא שפכו את הדם הזה והכהנים אומרים כפר לעמך ישראל וגו׳, בלשון הקודש הוזקקו לאמרן:
+<b>שנאמר כי ימצא כו׳</b> ובאותו פרשה נאמר וענו ואמרו, ונאמר להלן (דברים כ״ז:י״ד) וענו הלוים ואמרו, מה להלן בלשון הקודש אף כאן בלשון הקודש:
+<b>היו יוצאים.</b> ובאים שם ומודדים מן החלל לצד העיירות שסביבותיו לידע איזו קרובה:
+<b>אין ב״ד שקול.</b> אין ב״ד עשויין שיהא אפשר לחלוק שוה בשוה, אלא שיהא הרוב לצד אחד לקיים אחרי רבים להטות. (שמות כ״ג:ב׳):
+
+
+
+Mishnah 2
+
+<b>נמצא סמור לספר.</b> אצל גבול הגוים:
+<b>לא היו מודדים.</b> דכתיב כי ימצא חלל, פרט לממציא את עצמו, שסמוך לגבול הגוים כאילו המציא עצמו למיתה הוא:
+<b>לעיר שאין בה בית דין לא היו מודדין.</b> אין מודדין אלא מעיר שיש בה בית דין. ה״ק נמצא סמוך לעיר שאין בה ב״ד אין מודדין לה, אלא לעיר שיש בה ב״ד מודדין. איזו עיר שיש בה ב״ד קרובה לו. ואי לא הדר תנייה, הוה אמינא אין מודדין כלל, ת״ל ולקחו זקני העיר, מכל מקום, דהאי העיר קרא יתירא הוא, דמצי למכתב והיה העיר הקרובה אל החלל ויצאו זקניה:
+<b>מכוון.</b> מצומצם שאין זו קרובה לו מזו אפילו מלא חוט:
+<b>שתיהן מביאות שתי עגלות דברי רבי אליעזר.</b> ואין כן הלכה, אלא שתיהן מביאות עגלה אחת בשותפות. והכי אמרינן בגמרא בבכורות:
+<b>אין ירושלים מביאה עגלה ערופה.</b> דכתיב (דבריט כ״א) באדמה אשר ה׳ אלהיך נותן לך נחלה לרשתה, פרט לירושלים שלא נתחלקה לשבטים:
+
+
+
+Mishnah 3
+
+<b>נמצא ראשו במקום אחד.</b> השתא לא מיירי תנא לענין מדידה. דמדקתני סיפא מאין היו מודדין, מכלל דרישא לאו במדידה עסקינן. אלא במת מצוה קנה מקומו עסקינן, דהיכא דנמצא ראשו במקום אחד וגופו במקום אחר, מוליכין ראשו אצל גופו וקוברין אותו במקום שנמצא הגוף, דגופיה בדוכתיה נפל ורישא הוא דנייד. דברי רבי אליעזר:
+<b>רבי עקיבא אומר מוליכין הגוף אצל הראש.</b> דרישא היכא דנפיל נפיל וגופיה רהיט ואזיל. והלכה כרבי עקיבא:
+
+
+
+Mishnah 4
+
+<b>ר״א אומר מטיבורו.</b> קסבר עיקר חיותא בטיבוריה הוא:
+<b>ר׳ עקיבא אומר מחוטמו.</b> עיקר חיותא מחוטמו הוא, דכתיב (בראשית ז׳:כ״ב) כל אשר נשמת רוח חיים באפיו:
+<b>ממקום שנעשה חלל מצוארו.</b> דאין קרוי חלל אלא מן הצואר, כדכתיב (יחזקאל כ״א:ל״ד) על צוארי חללי רשעים, הלכך ממנו היו מודדים, כדכתיב אל החלל. והלכה כר״ע:
+
+
+
+Mishnah 5
+
+<b>נפטרו זקני ירושלים.</b> שאינן באין אלא למדוד, כדכתיב ויצאו זקניך ושופטיך ומדדו:
+<b>אע״פ שאינו איתן כשר.</b> שלא נאמר איתן לעכובא אלא למצוה:
+<b>בקופיץ.</b> סכין גדול:
+<b>מאחוריה.</b> ממול ערפה:
+<b>מקומה אסור.</b> לעולם:
+<b>ומותר לסרוק שם פשתן.</b> עבודה שאינה בגופה של קרקע, דכתיב (דברים כ״א:ד׳) אשר לא יעבד ולא יזרע, מה זריעה מיוחדת שהיא בגופו של קרקע אף כל עבודה שהיא בגופו של קרקע:
+<b>לנקר שם אבנים.</b> לסתת שם אבנים:
+
+
+
+Mishnah 6
+
+<b>לא בא לידינו ופטרנוהו.</b> בלא מזונות:
+<b>ולא ראינוהו והנחנוהו.</b> בלא לויה:
+
+
+
+Mishnah 7
+
+<b>תצא ותרעה בעדר.</b> כשאר חולין:
+<b>כפרה ספיקה.</b> היא עשתה את שלה:
+<b>ואחר כך נמצא ההורג הרי זה יהרג.</b> דכתיב בסוף פרשת עגלה ערופה (דברים כ״א:ט׳) ואתה תבער הדם הנקי מקרבך:
+
+
+
+Mishnah 8
+
+<b>עד אחד אומר ראיתי ועד אחד אומר לא ראית.</b> וכגון שבאו שניהם בבת אחת [אז] היו עורפים. אבל אם בא אחד תחלה ואמר ראיתי את ההורג, והימנוהו כבי תרי, שהתורה האמינתהו דכתיב (שם) לא נודע מי הכהו, הא נודע אפילו על פי עד אחד אין עורפין, אע״פ שבא עד אחד אח״כ והכחישו, אינו נאמן השני, שאין דבריו של אחד במקום שנים:
+<b>עד אחד אומר ראיתי ושנים אומרים לא ראית היו עורפים.</b> וכגון שהשנים והאחד פסולי עדות הן, דבפסולי עדות הלך אחר רוב דעות:
+
+
+
+Mishnah 9
+
+<b>בטלה עגלה ערופה.</b> לפי שמכירין היו בהם מי רגיל להרוג:
+<b>בטלו האשכולות.</b> איש שהכל בו. כלומר תורתם אמת מבלי דופי:
+
+
+
+Mishnah 10
+
+<b>הודיית מעשר.</b> מן הבית וגם נתתיו ללוי. מן הבית וגם נתתיו ללוי. לפי שעזרא קנס את הלוים שלא יתנו להם מעשר כשעלה מן הגולה ובני לוי לא עלו עמו, וצוה שיתנו המעשר לכהנים. ויוחנן כהן גדול בטל הודוי, שלא היה יכול לומר וגם נתתיו ללוי:
+<b>בטל את המעוררים.</b> שהיו הלוים בכל יום אומרים על הדוכן עורה למה תישן ה׳, אמר וכי יש שינה לפני המקום, ועמד ובטלן:
+<b>את הנוקפין.</b> שהיו מסרטין לעגל של קרבן בין קרניו כדי שיפול לו דם בעיניו כדי שלא יראה ויהא נוח לכפתו ולשוחטו. ועמד הוא ובטלו, שנראה כבעל מום. והתקין להם טבעות בקרקע להכניס צואר הבהמה לתוכה:
+<b>נוקפין.</b> מכין. ודוגמתו [חולין ז׳.] אין אדם נוקף אצבעו מלמטה:
+<b>היה פטיש מכה בירושלים.</b> בחול המועד. חרשי נחשת וברזל היו מכין בפטיש לעשות מלאכת האבד שהיא מותרת במועד. ועמד הוא ובטלן, משום דאוושא מלתא טובא ואיכא זלזול מועד:
+<b>ובימיו אין אדם צריר, ל.</b> שאול על הדמאי. שהוא אמר לבני דורו כשם שתרומה גדולה עון מיתה, כך תרומת מעשר וטבל עון מיתה. ותיקן שיוציאו מן הדמאי תרומת מעשר ומעשר שני בלבד, ולא יוציאו ממנו מעשר ראשון ולא מעשר עני, שיכולין לומר ללוי או לעני הבא ראיה שהוא טבל וטול. ומתקנה זו ואילך הלוקח פירות מן השוק לא היה שואל אם הן מתוקנין אם לאו, אלא מיד מפריש מהם תרומת מעשר ומעשר שני ואוכל את השאר, שכל הלוקח מעם הארץ פירות הם בחזקת שהם דמאי:
+
+
+
+Mishnah 11
+
+<b>סנהדרין.</b> שם הדיינים. ונקראים סנהדרין ששונאים הדרת פנים בדין:
+<b>בטל השיר.</b> דכתיב (איכה ה׳:י״ד) זקנים משער שבתו בחורים מנגינתם בזמן שבטלו הזקנים היושבים בשער שהם הסנהדרין בטלו הבחורים מנגינתם גם כן:
+
+
+
+Mishnah 12
+
+<b>משמתו נביאים הראשונים.</b> כל הנביאים נקראים נביאים ראשונים, חוץ מחגי זכריה ומלאכי וחבריהן דאחרונים נינהו, שהיו בבנין בית שני:
+<b>בטל השמיר.</b> כמין תולעת, ברייתו בשעורה. שהיו מראים אותו על האבנים הרשומות בדיו והן נבקעות מאיליהן, ובו פיתחו אבני האפוד והחושן, דכתיב בהו במלואותם שיהיו שלימות שלא יחסרו בהם אלא כותב עליהן בדיו ומראה להם שמיר על פני הדיו בחוץ:
+<b>ונופת צופים.</b> דבש הבא ממקום ששמו, ציפיאה, ומשובח מאד:
+<b>ופסקו אנשי אמנה.</b> אנשים שמאמינים בהקדוש ברוך הוא:
+
+
+
+Mishnah 13
+
+<b>הטהרה בטלה את הטעם.</b> טהרה שפסקה מישראל, בטלה טעם הפירות וריחם. שבזמן שהיו ישראל טהורים ועוסקים בטהרה אף הקב״ה היה מטהר את הפירות מטעם רע וריח רע:
+<b>מעשר בטל שומן דגן.</b> דמעשר איקרי חלב, כדכתיב (במדבר י״ח:י״ב) כל חלב יצהר:
+
+
+
+Mishnah 14
+
+<b>בפולמוס של אספסיינוס.</b> חיל שהביא אספסיינוס על ירושלים:
+<b>גזרו על עטרות חתנים.</b> היו עושים לחתנים עטרות מאבן מלח שהוא צלול כעין הבדולח וצובעין אותה בגפרית כעין ציורין שקורין ניי״ל. ואית דמפרשי עטרות של הדס ושל ורד. ושניהם אסורים, ואין מותר אלא עטרות של קנים:
+<b>ועל האירוס.</b> עשוי כמין נפה שדפנותיה עגולות ושוטחים על פיה עור דק ומכין עליו במקל דק ומוציא קול צלול. ובלע״ז קורין לו טנבורו:
+<b>עטרות כלות.</b> כעין עיר עשויה מזהב:
+<b>ושלא ילמד אדם את בנו יונית.</b> פירוש, חכמה יונית. והם רמזים וחידות שהיו ליונים, ולא היו מכירים בהם אלא הרגילים בהם. ובגמרא מפרש טעמא משום מעשה שהיה (כשיצאו) [צ״ל כשצרו] מלכי חשמונאי זה על זה, היו אותן שבפנים משלשלים לאותן שבחוץ בכל יום דינרין בקופה ומעלין להן תמידין, היה שם זקן אחד ולעז להם בחכמה יונית, כל זמן שהם עסוקין בעבודה אין נמסרין בידכם. אותו היום שלשלו להם דינרים בקופה והעלו להם חזיר. באותה שעה אמרו ארור אדם שיגדל חזיר, וארור אדם שילמד לבנו חכמה יונית:
+<b>בפולמוס האחרון.</b> הוא חורבן הבית. ושל טיטוס נמי הוה:
+<b>באפריון.</b> כמו אהל של מעילין וטליתות מוזהבות:
+<b>ורבותינו התירו שתצא כלה באפריון.</b> משום צניעותא. וכן הלכה:
+
+
+
+Mishnah 15
+
+<b>בטלו מושלי משלים.</b> כגון ממשלות שועלים, דאמרינן בסנהדרין [לח:] כי הוי דריש רבי מאיר בפרקא הוה דריש תלתא שמעתתא ותלתא אגדתא ותלתא מתלי:
+<b>השקדנים.</b> שוקדים על דלתות בית המדרש לילה ויום, כדאמרינן ביבמות [סג:] דאמר בן עזאי מה אעשה ונפשי חשקה בתורה:
+<b>הדרשנים.</b> שהיה בקי במדרש טעמי מקראות, כדאמר [ברכות יב.] ולא זכיתי שתאמר יציאת מצרים בלילות עד שדרשה בן זומא:
+<b>בטל כבוד תורה.</b> שהיה נותן לב לדרוש על כל קוץ וקוץ [מנחות כח.]. וזהו כבוד תורה גדול, שאין בה דבר לבטלה:
+<b>בטלו אנשי מעשה.</b> שעושים מעשים מופלאים כדאמרינן בתעניות [כה.] יאמר לחומץ וידליק ולעזים להביא זאבים בקרניהם:
+<b>קטנותם של חסידים.</b> שהיו החסידים הולכים ומתקטנין והוא היה מקטניהן וסופן:
+<b>משמת רבן גמליאל הזקן בטל כבוד התורה.</b> שעד שמת הוא היה בריאות בעולם והיו לומדים תורה מעומד [מגילה כא] ומשמת באת תשות כח לעולם והתחילו ללמוד מיושב. וזהו בטל כבוד תורה:
+<b>משמת רבי בטלה ענוה.</b> תלמידיו של רבי הוסיפו וכתבו זה במשנה:
\ No newline at end of file
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@@ -0,0 +1,897 @@
+Bartenura on Mishnah Yevamot
+ברטנורא על משנה יבמות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Yevamot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+חמש עשרה נשים פוטרות צרותיהן – for one of them was married to his brother, and he had two wives and died without children, both of them are exempt [Halitzah and levirate marriage] , as it states (Leviticus 18:18): “Do not marry a woman as a rival to her sister and uncover her nakedness in the other’s [lifetime],” for the inference does not teach us about her but rather to teach you that even his sister-in-law (i.e., the widow of a brother who died without issue) that is stated about her (Deuteronomy 25:5): “Her husband’s brother shall unite with her: [he shall take her as his wife and perform the levir’s duty].” If she is “do not marry a woman as a rival to her sister” and the same law applies to the rest of the forbidden relationships [in the Torah] that have [the punishment of] extirpation. But I don’t have anything but her, her rival-wife, from where do we learn this in the Torah? The inference teaches us לצור צרתה (I Samuel 1:6) – “her rival”; from where do we learn in the Torah צרתה? The inference teaches us (Leviticus 18:18): לצרור – “as a rival,” which implies “do not marry,” neither he nor her rival wife, nor the rival of her rival wife.
+בתו ובת בתו וכו' – regarding his daughter from his outraged wife, and similarly, the daughter of his daughter and the daughter of his son, for whereas his daughter from his wife which is the daughter of his wife for since it is written (Leviticus 18:17): [“Do not uncover the nakedness of] a woman and her daughter,” there is no difference whether it is from him neither there is any difference if it is from another man, but his daughter from his outraged wife, one does not derive from this Biblical verse, because it implies a wife through betrothal/Kiddushin, but it is derived from (Leviticus 18:17): “[nor shall you marry] her son’s daughter or her daughter’s daughter [and uncover her nakedness: they are kindred; it is depravity].”
+חמותו ואם חמותו ואם חמיו – all of these are forbidden to him because of (Leviticus 18:17): “Do not uncover the nakedness of a woman and her daughter; nor shall you marry her son’s daughter or her daughter’s daughter [and uncover her nakedness];” there is included within this his mother-in-law, the mother of his mother-in-law and the mother of his father-in-law.
+אחותו מאמו – [his sister from his mother] who was married to his brother from his father, and he died, and similarly, the sister of his mother, for there is no levirate marriage, other than with his brother from his father for we derive “his brother, his brother” from the children of Jacob; just as there it is from the father, even though that there are none from the mother, so too here, there is no difference.
+ואשת אחיו מאמו – [the wife of his brother from his mother] who died and she married his [the dead husband’s] brother from his father for she was a stranger regarding him, and he died without children and she fell before him for levirate marriage but she is forbidden to him because she was first the wife of his brother from his mother, and is prohibited to him forever, as it is written (Leviticus 18:16): “Do not uncover the nakedness of your brother’s wife; [it is the nakedness of your brother],” and we expound, “your brother,” whether from the father or whether from the mother.
+ואשת אחיו שלא היה בעולמו – such as, for example, Reuven who died without children and a brother was born to him after his death and his name is Levi, but Shimon performed levirate marriage with his wife and he has another wife and he died without children, and both of them fell before Levi, both of them are exempt, since the wife of Reuven who married Shimon is forbidden to Levi through [the punishment of] extirpation because Scripture had exempted him from Levirate marriage from Levi, as it states (Deuteronomy 25:5): “When brothers dwell together [and one of them dies and leaves no son the wife of the deceased shall not be married to a stranger, outside of her family: Her husband’s brother shall unite with her: he shall take her as his wife and perform the levir’s duty],” that they had one seating in the world; therefore, when Reuven died , she was forbidden upon Levi forever as the brother’s wife who has children and even though that now she fell from the power of the marriage of Shimon who was prohibited to him in his world on account of Reuven, and just as she is prohibited, so too is her rival wife forbidden.
+וכלתו – [his former daughter-in-law – who then married his brother] whose son died, and she married his brother and his daughter-in-law is prohibited to him eternally and even after his son died.
+וכולן אם מתו – such as, for example, this son died before the death of his brother ore she refused him, and even though there is no refusal other than with an minor female orphan whose mother or her mothers married her off, it is found regarding her that she refused him during the lifetime of her father, such as, for example, that her father married her off to another and she was divorced while still a minor, her father does not have control over her and she married off to the brothers of her father while she was still a minor, then she goes free through refusal and we call her further on an orphan during the lifetime of [her] father and if she refused his brother or was divorced from him or was found to be a barren woman whose acquisition was an errant purchase, it is as if she was never the wife of his brother, her rival/co-wife engages in a levirate marriage.
+אילוני' – the language of a male ram from the sheep and her signs are explained clearly – that she does not have breasts like women and she does not have signs of puberty and her voice is thick like that of a male and she does not have the lower part of her abdomen like women , meaning to say, that this place does not protrude from her body like the lewdness of other women.
+ואי אתה יכול לומר וכו' – that they already give birth from another prior to her being married to his brother; therefore, these are not barren women and there is also no refusal, for they are adults and only a minor [woman] may refuse, but our Tanna/teacher does not consider his mother amidst the women who exempt their rival/co-wives, for he holds like the one who holds that a man does not marry the outranged woman of his father and seduced woman of his father, but according to the one who says , that a man may marry the outraged wife of his father and the seduced wife of his and this is Halakha. It is possible that his mother married his brother from his father, and when he dies without children, it is found that his mother falls before her son for levirate marriage, and there are found sixteen women who exempt their rival/co-wives, and is mother is one of them, and this is the Halakha.
+
+Mishnah 2
+
+כשם שבתו פטורה – for [his daughter] is prohibited to him and there is no brother other than him, hence her rival/co-wife is also exempt.
+הלכה צרת בתו ונשאת לקאחיו השני – where there is another brother that both of them are permitted to hi, and are not exempt, for there is here the commandment of levirate marriage and one of them engages in levirate marriage and the other is exempt, as it is written (Deuteronomy 25:9): “[Thus shall be done to the man who will not build up] his brother’s house;” he builds one house, but he does not build two homes, and if the second brother performed a levirate marriage with the rival wife of his daughter, and he [himself] has another wife, and he dies without children, and they returned and fell before him.
+כשם שצרת בתו פטורה – that she became forbidden upon him from the time of the falling of his first brother, so too is the latter’s present associate/rival wife of his second brother’s wife is exempt, for this woman exempts her for the rivals of a woman forbidden on account of consanguinity exempts her rival/co-wife.
+ואפילו הם מאה – [and even if they are one-hundred] brothers, and the rivals of a woman forbidden on account of consanguinity of his daughter went and engaged in levirate marriage with his third brother, and he has another wife, and he died without children, both of them are forbidden to each other, and similarly forever.
+צרתה מותרת – to engage in levirate marriage for at the time of the levirate relation, she was not her rival wife.
+וכל היכולה למאן – when she is a minor, [the woman forbidden to a man] and she is able to refuse, but she did not refuse, and his brother died, for since [her betrothal/Kiddushin] is not other than Rabbinic and her levirate relation is not other than Rabbinic, she does not exempt her rival/co-wife from Halitzah but to engage in levirate marriage is forbidden for she appears as forbidden on account of consanguinity.
+
+Mishnah 3
+
+שש עריות חמורות מאלו – and what is their stringency? That they are married to others (i.e., outsiders). But they are not able to marry the brother of this one from his father, and if their husbands died, who are “strangers” (i.e., outsiders) regarding this one, their rival/co-wives are permitted to marry to this one, for the rivals of a woman are not forbidden on account of consanguinity other than when she falls before him for levirate marriage from his brother. And our Rabbi/teacher, Moshe bar Maimon (i.e., Maimonides) explained, that if they married through sin to his brother and he died without children, and they fell [before him] for levirate marriage, their rival/co-wives are permitted, for these are not [forbidden] on account of consanguinity since their betrothal/Kiddushin do not take effect to his brother in those forbidden relations of incest.
+אמו – she cannot marry his brother from his father, for she is to him the wife of the father, according to the one who says that the ravaged wife of his father is prohibited, and above (Mishnah two), I explained, that this is not the Halakha, but rather, his mother exempts her rival/co-wife, for she is able to marry to his brother from his father.
+אשת אביו אשת אחיו מאביו – [that he had children] and the sister of his father, all of them are forbidden to his brother, like they are forbidden to him, and there is not side of Levirate marriage on this forever, and if others married them and they have other wives, and they (i.e., the husbands) died, their rival/co-wives are permitted to marry this one, and similarly, if his brother married them in sin, and he died without children, their rival/co-wives are permitted.
+
+Mishnah 4
+
+בית שמאי מתירין – the rival of a woman forbidden on account of consanguinity is to be married by the levir, for they (i.e., the School of Shammai) lack this exposition/Midrashic interpretation of (Leviticus 18:18): “[Do not marry a woman] as a rival [to her sister and uncover her nakedness in the other’s lifetime].”
+חלצו – [they performed the ritual of Halitzah] the rival/co-wives from the brothers.
+בית שמאי פוסלין – the rival/co-wives from the priesthood, since their [act of] Halitzah is [considered] Halitzah.
+ובית הלל מכשירין – that their [act of] Halitzah was not a necessity and she is considered as one who performed Halitzah from a heathen/foreigner.
+נתיבמו – to brothers.
+בית שמאי מכשירין – [The School of Shammai validates them] to Kohanim, if they had become widowed from their levirs.
+ובית הלל פוסלים – that they had engaged in sexual relationship with those forbidden to them, and one who engages in sexual relations with one prohibited to her makes her a harlot, and a harlot is prohibited to [marry] a Kohen.
+לא נמנעו – and even though that the children of the rival/co-wives who had been married by the levir that according to the School of Shammai are Mamzerim/illegitimate according to the School of Hillel, and they are [included] in the prohibition of marrying the wife of one’s brother upon them, and the [violation of] the [marriage of the] wife of one’s brother is [liable to] extirpation, and those who are liable for extirpation are considered Mamzerim/illegitimate, nevertheless, [members of] the School of Hillel were not prevented from marrying women from the School of Shammai, because they would inform them of those women coming from the rival/co-wives and separate from them.
+אלו על גבי אלו – they would loan their utensils one to the other. And in the Gemara (Tractate Yevamot 14a), raises an objection on that which is taught [in our Mishnah]: “The School of Shammai declares that the rival/co-wives are permitted [to enter into levirate marriage with] the brothers and the School of Hillel [prohibits] . They call it here (Deuteronomy 14:1): “You shall not gash yourselves/לא תתגדדו “ – do not form yourselves into religious [factions]. And they responded – such as the case of one Jewish court in one city – where half teach according to the School of Shammai and half teach according to the School of Hillel, but [where there are] two Jewish courts in one city, and all the more so, two Jewish courts in two towns, it does not matter.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כיצד אשת אחיו שלא היה בעולמו – she exempts her rival/co-wife [from the requirement of levirate marriage or Halitzah].
+ונולד להן אח – and was found to be dependent upon a levir, but upon him she is prohibited because of [the prohibition of] the brother’s wife, for he was not a contemporary [having not yet been born].
+ואח"כ יבם השני את אשת אחיו – and he has another wife.
+ומת – without children.
+הראשונה – she is the wife of the first brother who fell before him already one time, goes forth because of [the prohibition of] being the wife of his brother who had not yet been born.
+עשה בה – this one who died.
+מאמר – the explanation he betrothed her with money (as opposed to a document or an act of sexual intercourse) and with a Yevamah/widow of his deceased brother who died without issue, betrothal thorugh money is not a complete Kiddushin/betrothal, but rather, from the words of the Scribes/Soferim, the Yevamah is not acquired to the levir to become like a completely married woman until he comes upon her and he didn’t have sufficient time to marry her until he died.
+שנייה חולצת – and it does not exempt her because of being a rival of a woman forbidden on account of consanguinity because she is not actually her rival/co-wife.
+ולא מתיבמת – because the statement of intention acquires partially and she is [also] partially a rival of a woman forbidden on account of consanguinity, and in every place where there isn’t complete Kiddushin/betrothal, she performs the act of Halitzah and does not engage in a levirate marriage.
+
+Mishnah 2
+
+ומת – the levir who married the wife of the brother who died without issue.
+מיבם לאיזו שירצה – and she exempts her [co-wife] colleague, and this does not refer to performing a statement of intention [of levirate marriage] , but rather, it refers to the first clause [of the Mishnah], as it is taught, the first is prohibited, etc. and as Rabbi Shimon states for since he was born, she had already had a levirate marriage performed on her and she did not have on this one the levirate relation through the marriage of his first brother ever, she is permitted to him, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+לא חולצת ולא מתיבמת – her rival/co-wife and all the more so she herself, and similarly, a barren woman, as it is written (Deuteronomy 25:6): “[The first son] that she bears [shall be accounted to the dead brother that his name not be blotted out in Israel],” excluding a barren woman [ and similarly, the wife of a eunuch born without visible testicles and an androgynous individual does not engage in Halitzah nor levirate marriage, as it states ( there -Deuteronomy 25:5): “[When brothers dwell together and one of them lies] and leaves no son, [the wife of the deceased shall not be married to a stranger, outside the family],” excluding those for whom it is inappropriate for them to have children, and the wife of a convert and the wife of a freed slave does not engage in Halitzah nor levirate marriage, for there is no legal status of consanguinity neither for converts nor slaves, but a barren woman and an elderly women either engages in Halitzah or levirate marriage.
+אחותה – [her sister] who is a woman forbidden to a man on account of consanguinity when she is [also] her sister-in-law [widow of her childless brother-in-law] such as, for example, when two sisters fell to him from his two brothers and the one is prohibited upon him because of consanguinity such as when she is his mother-in-law or daughter-in-law, she performs Halitzah or levirate marriage but now did not come in contact with the sister of his levirate relation because someone forbidden on account of consanguinity is not his levirate relation.
+
+Mishnah 4
+
+שניות – [secondary grade of forbidden relationships seen as incestuous] – forbidden incestuous or adulterous sexual relationships that the Scribes/Soferim decreed upon them which are called prohibitions resulting from a Mitzvah (i.e., based upon the Mitzvah not to deviate from the rulings of the Sages – see Deuteronomy 17:11), for it is a Mitzvah to hearken to the words of the Sages, and which are they? The mother of his mother, and there is no limitation but if it is the father of his mother alone, and the mother of his father, and it has no limitation [and if the father of his father] and the wife of his father’s father, and it has no limitation, and the wife of his mother’s father alone, and the wife of his brother’s father from the mother, and the wife of his mother’s brother, whether from the mother or whether from the father and there is no limitation, and daughter-in-law of his daughter, and the daughter of his son’s daughter and the daughter of the daughter’s daughter and the daughter of’s his son’s son and the daughter of his son’s daughter, and the daughter [of the daughter] of the son of his wife, and the daughter [of the daughter] of his wife’s daughter, and the mother of the mother of his father’s wife, and the mother of [the mother] of his wife’s mother, and the father of the mother of his wife’s mother, and the mother of the father of his father’s wife.
+
+גרושה וחלוצה לכהן הדיוט – such as, for example, that he (i.e., as a Kohen) transgressed his dead brother and had married a divorcee or a woman who had undergone Halitzah, and when he died, she needs Halitzah for Kiddushin/betrothal takes effect in those liable for violating negative commandments, but not levirate marriage, for she is prohibited to him, but to exempt/free her without anything is impossible, for it is not strong to release her, for we derive “her” from the wife’s sister, which is punishable by extirpation.
+
+Mishnah 5
+
+אח מכל מקום – even a Mamzer/illegitimate child (see Talmud Yevamot 22a)
+אחיו לכל דבר – to inherit him and to become defiled to him.
+שפחה נכרית – her offspring we got after her, as it is written regarding the maidservant (Exodus 21:4): “[If his master gave him a wife, and she has borne him children,] the wife and her children shall belong to the master, [and he shall leave alone],” but regarding a heathen woman, it is written (Deuteronomy 7:4): “For they (literally, “he) will turn your children away from Me [to worship other gods],” since it is not written, “for you will turn [your children] away,” we learn from it - this is what he said (Deuteronomy 7:4): “Do not give your daughters to their sons” – for the husband of your daughter will turn aside the son that your daughter will give birth to him away from Me. But regarding “or take their daughters for your sons” (Deuteronomy 7:3), we are not zealous in religious observance, for a child that comes from the heathen woman is not called your son, but rather, her son.
+
+Mishnah 6
+
+ואינו יודע איזו קדש – and he is prohibited to both of them because each one of them is able to say, this is the wife’s sister.
+חולץ לשתיהן – because she is the sister of the woman engaged in Halitzah, and she is prohibited to him [during her lifetime] according to the Rabbis, but also not to perform levirate marriage in the first clause. For perhaps this is not his widow of the deceased husband who died without issue, and when he came in contact with the sister of his levirate relation, it is like she is his wife.
+היו לו שנים אחד חולץ – at first to the first [woman] and the second, if he wants to engage in levirate marriage with the second, he does so, for if this [one] is his deceased brother’s widow, fine, and if she is her sister, he did not approach the sister of his levirate relation because Halitzah for that one removes her from being a levirate relation.
+קדמו וכנסו – prior to the Jewish court took counsel.
+אין מוציאין אותן מידם – that we don’t remove them from their hands because each one said I am best to marry; alternatively, it is the opposite, that the first who performed a levirate marriage, married the sister of his levirate relation, at that hour he performed a prohibited action and when his brother came and performed a levirate marriage with the second, who is the widow of the deceased brother who died without issue, her levirate relationship has ceased retroactively from the other one.
+
+Mishnah 7
+
+שנים שקדשו שתי אחיות – two strangers (i.e., not related to each other).
+זה חולץ לשתיהן כו' – because each of them is prohibited to perform levirate marriages for perhaps eah one of them came in contact with the sister of his levirate connection.
+היחיד חולץ לשתיהן – for it is impossible for him to perform levirate marriage not prior to the Halitzah of the second because of [the prohibition of] the sister of his levirate relation, but not after Halitzah because of the sister of the woman undergoing Halitzah; therefore, since it is prohibited to perform levirate marriage, he should perform Halitzah to both of them in order to remove her [i.e., the woman] who is his Yevamah /widow of her deceased husband who died without issue from the prohibition of a woman who is the widow of a deceased husband who died without issue from the general public.
+והשנים אחד חולץ – to cause a release of the levirate relation from his brother, if this woman is his Yevama/widow of his dead brother who died without issue, and permit her sister to the second [brother] whatever you want, if she is his sister-in-law/Yevamah, fine, and if she is her sister, you have released the levirate relation of the sister-in-law from him through the ac of Halitzah by his brother.
+אחיו של זה מייבם חלוצתו של זה – whatever you want if this is his sister-in-law, he marries her and it is well and good, for his brother did not perform Halitzah on that one but rather on her sister, who was not his sister-in-law and is not anything [to him] and if she is not his sister-in-law , he has done well by marrying a stranger (i.e., unconnected woman), for if it were because she is the sister of the levirate relation, it is nothing, since his brother performed on Halitzah with her sister who is his sister-in-law/Yevamah, and the levirate relation of the sister-in-law has been released, but if it was because it was an entrance to the open marketplace, this one has performed Halitzah with the brothers of her husband.
+קדמו שני אחין – of one of them and they performed Halitzah with both of them (i.e., the women) to his a
+לא ייבמו – the two [other] brothers, one with this [woman] and that one (i.e., brother) with the other [woman] because the first one that marries, is able to say, this woman is the sister of his levirate relation, but rather, one [brother] performs Halitzah first to one of 
+ואחד מיבם – and the other [brother] performs levirate marriage with the second, whatever you want, if he is sister-in-law, fine, and if not, he has not come in contact with the sister of his levirate relation for his brother performed Halitzah and a sister-in-law in the free market does not happen, for she underwent Halitzah from the brothers of her husband.
+ואם קדמו – these latter two [brothers] and married after the Halitzah of the two other [women] and they did not come to take council with the Jewish court, we don’t remove them from their hands as we have explained, for here is nothing here other than a doubtful prohibition of the sister of one’s levirate relation om the first marriage, and one can state that the first that married his sister-in-law and it is well tha the married, and the latter, also did well by marrying strange (i.e., unattached) woman, or alternatively, if if they married in reverse, that the father-in-law came in contact with the sister of his levirate relation and since he second [brother] came and performed levirate marriage, her levirate connection has been severed from his brother and she is permitted to him as his wife, but the prohibition that he performed was performed.
+
+Mishnah 8
+
+מצוה בגדול ליבם – for we expound (Deuteronomy 25:5-6): “he shall take her as his wife and perform the levir’s duty. The first son/והיה הבכור that she bears [shall be accounted to the dead brother [that his name may not be blotted out in Israel],” that the person who performs the levirate marriage should be a first-born, “that she bears” and that sister-in-law should be worthy to give birth, excluding a barren woman; יקום/shall be accounted – the first born who performs as the levir in the name of his brother to cause him to inherit and not that his brothers divide it with him.
+הנטען על אשת איש – who is suspected of [having a sexual relationship with] a married woman 
+והוציאוה – and the Jewish court removed her from under her husband, for that reason that she is prohibited to him and this one went and married her.
+יוציא – that from the Torah, she is forbidden also to him, as she is forbidden to the husband, as we expounded, that once she is defiled, she is defiled twice – once to the husband and the other time to the person engaged in sexual relations wither. And specifically one who is suspected [of having intercourse] with a married woman, but one who is suspected [of having intercourse] with a free/unattached woman, it appears that it is Mitzvah to marry [her] as we find concerning rape (Deuteronomy 22:19): “Moreover, she shall remain is wife; [he shall never have the right to divorce her].”
+
+Mishnah 9
+
+המביא גט ממדינת הים – he must state, “in my presence it was written and in my presence it was signed,” and the reason is explained in [Tractate] Gittin (see Bartenura commentary to Chapter 1, Mishnah 1) for [according to] one Master, because they are not expert in [writing the Jewish bill of divorce] for her sake, and to the [other] Master, because witnesses are not found to attest to it.
+לא ישא את אשתו – because we rely upon his word.
+מת הרגתיו וכו' – since it was upon his testimony that she married, and it is possible to slander, lest his eyes were upon her and he made a false testimony about her but she could marry to another, for a woman can be married [upon the testimony] of one witness.
+ר"י אומר הרגתיו לא תנשא אשתו – through his testimony even to another because he is a wicked person, and the Torah stated (Exodus 23:1): “You shall not join hands with the guilty [to act as a malicious] witness,” but the Halakha is not according to Rabbi Yehuda, for we hold that a person does not incriminate himself (i.e., his testimony against himself has no legal effect -see Tractate Sanhedrin 9b), for a person is considered a relative regarding himself, and we believe him that that he was killed, but we don’t believe him regarding what he said that he killed him, and therefore, even if he said that he killed him, you can marry his wife.”
+הרגנוהו תנשא אשתו – it is explained in the Gemara (Tractate Yevamot 25b) when he says: I was with those who killed him, but I did not kill him.
+
+Mishnah 10
+
+בנדר – she took a vow refusing any benefit/favor from her husband and he did not and he did not invalidate it and she came to a Sage to release her and he did not find an opening for regret for a vow made under misapprehension.
+לא ישאנה – because of suspicion.
+שהוא ב"ד – meaning to say, a woman’s protest against a marriage contracted during her minority and Halitzah – this Sage did not do as an individual because we hold that Halitzah and a woman’s protest against a marriage contracted during her minority [we require a court] of two or three we don’t suspect, but the release from vows [is performed] by an expert individual.
+וכולן – the Sage and he person bringing a Jewish bill of divorce and a person testifying about a woman to [be allowed] to marry her, as are taught about in the Mishnah, he should not take her in marriage if he had wives at the time of the action but if they died afterwards, they (i.e., the women) are permitted to marry them for now there is no suspicion.
+וכולן – these women.
+שנישאו לאחרים – that the Sage forbade or to the witness or to the person who brings the Jewish bill of divorce [from abroad].
+
+וכולן מותרות לבניהם ולאחיהן – of these who permit them and they are not forbidden other than to them alone, for a man does not sin for his son or for his brothers, and all those that we mentioned, one should not marry, and if he married, he should not remove/divorce except for the where there is a claim that she I s married woman, for if the Jewish court removed her from her husband with witness and clear proof, even if he married her, he should remove/divorce her. But if witnesses came regarding an ugly matter alone, such as that they saw a man going out and she is wearing [only] a petticoat/breech-cloth (and Ezra, according to Talmud Bava Kamma 82a ordained that a woman must wear such clothing as a matter of chastity), or a man goes out and she is standing on top of the bed and similar kinds of things, if he married her, he cannot remove/divorce her, and if after the witnesses about an ugly matter came and a rumor went out and didn’t cease for the rumor stood for a day-and-a-half, if he married her, he should divorce her, other than if they had children from her, for then, he doesn’t remove her in order to not to cast aspersion upon his children.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+ארבעה אחין. חולצות ולא מיבמות – since both of them are levirate relations one to the other. The first [brother] who undergoes levirate marriage came in contact with the sister of his levirate relation and is like his wife.
+ב"ש אומרי יקיימו ובה"א יוציאו – In the Gemara (Talmud Yevamot 28a) reverses them that the School of Shammai states that they should be put away (i.e., divorced), and the School of Hillel states that they may remain wedded, for in every place, the School of Shammai is stringent and the School of Hillel is lenient except from those known places where the School of Shammai is more lenient and the School of Hillel is more stringent (see, for example, the first five Mishnayot in Tractate Eduyot, Chapter 5, of which this text is taken), and thus we say, that generally, the School of SHammai in the place of the Schol of Hillel is not a Mishnah, meaning to say, that wherever we find in the Mishnah that the School of Shammai are lenient and the School of Hillel, where it is their manner to be lenient, but and it is found now that the School of Shammai stands in the place of the School of Hillel, it is not a Mishnah and it is a corrupted text and it is necessary to reverse it unless it is from the known Mishnayot which are from the leniencies of the School of Shammai and the stringencies of the School of Hillel. And in Tractate Eduyot (Chapter 5, Mishnah 5), in the name of Rabbi Eliezer, it enumerates the leniencies of the School of Shammai and the stringencies of the School of Hillel.
+
+Mishnah 2
+
+איסור ערוה – such as, for example, his mother-in-law and the mother of his mother-in-law.
+ומותר באחותה – for she is not the sister of his levirate relation for a woman forbidden to a man on account of consanguinity is not lying before him for levirate marriage.
+איסור מצוה – lying before him from the Torah, therefore, he is forbidden to her sister, for she is the sister of his levirate relation.
+
+Mishnah 3
+
+אחותו כשהיא יבמתו – her sister of a woman forbidden to a man on account of consanguinity, when she is his sister-in-law, the wife of her husband’s brother when she falls [with her] for levirate marriage.
+או חולצת או מתיבמת – for she is not the sister of his levirate relation for there is no prohibition on account of consanguinity is not lying before him (see also Tractate Yevamot, Chapter 2, Mishnah 3).
+
+Mishnah 4
+
+ור"ש פוטר – (see Tractate Yevamot 28b) – the reason of Rabbi Shimon as it is written (Leviticus 18:18): “Do not marry a woman as a rival to her sister [and uncover her nakedness in the other’s lifetime],” at the time that they are made rival/co-wives to each other, such as the example of here, where both of them are levirate relations to him for levirate marriage. You should not have a legal acquisition neither to this one nor to that one, and the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+ואחד מופנה – without a wife (i.e., single, a bachelor).
+אשתו עמו – for since the School of Shammai holds that she is [his] wife through statement of intention [of levirate marriage] is considered as married, and when her sister fell after this [through the death of her husband, the second brother], she was not forbidden because of her being the sister of his levirate relation.
+
+מוציא אשתו בגט – for the statement of intention of [eventual] levirate marriage is not strong to compare it to someone married, and this prohibits her because of her being the sister of his levirate relation, and it requires a Jewish bill of divorce because the statement of intention which is partial betrothal/Kiddushin and Kiddushin is not released without a Jewish bill of divorce. And she requires Halitzah for since the statement of intention is not complete Kiddushin/betrothal, she is still his levirate relation and requires Halitzah for her levirate connection. And in the opening clause [of the Mishnah], he gives her a Jewish bill of divorce, and then performs Halitzah to her, and such is the Halakha.
+
+Mishnah 6
+
+נכרית – she is not related neither to this [woman] nor to that one.
+נכרית חולצת ולא מתיבמת – the same law applies even if he did not make a statement of intention [of levirate marriage], and he died, the non-related woman undergoes Halitzah, but she does not perform levirate marriage because she is the rival/co-wife of a married woman through levirate connection, and this that taught that one makes a statement of intention was in order to exclude this from the words of the School of Shammai who said that the statement of intention acquires a complete acquisition, and even Halitzah also is not requirement, which comes to teach us that she needs Halitzah.
+
+Mishnah 7
+
+שעה אחת – through the falling of the first [wife] when she fell from his first brother [who had died] and for since his wife is alive, and this one is prohibited to him as the wife of his brother for he has children, but, regarding her non-related rival/co-wife, the law is not explained and seems logical that she performs Halitzah but does not engage in levirate marriage.
+
+Mishnah 8
+
+וכולן – the fifteen [cases] of incest (see Tractate Yevamot, Chapter 1, Mishnah 1), of a woman forbidden to a man on account of consanguinity that they had with his brothers a doubtful betrothal/Kiddushin or doubtful Jewish divorce for there is a doubt of the rivals of a woman forbidden on account of consanguinity.
+חולצת – but it does not free her without anything for perhaps she is not the rival of a a woman forbidden on account of consanguinity.
+ספק קרוב לו – for there were eight exactly defined cubits between them in the public domain, and the four cubits of a person acquires for him there, and he threw it, doubtfully within his four cubits and doubtfully within her four cubits.
+
+Mishnah 9
+
+זיקת שני יבמין – for as long as this living brother didn’t marry her, the levirate relation of first is upon him and the levirate relation of the second was added upon him because of the statement of intention he made [to perform a levirate marriage], and when he died, there remained upon her the levirate relation of two brothers-in-law.
+רש"א וכו' – since he holds that it is doubtful to us if the statement of intention [of performing levirate marriage] acquires completely or does not acquire at all, therefore, he performs levirate marriage on whichever of them that he desires, for if the statement of intention [to perform levirate marriage] acquires, he does not have anything other than the levirate relation of the second but if the statement of intention [of levirate marriage] does not acquire, he has nothing upon him other than the levirate relation of the first woman.
+וחולץ לשניה – for one does not free him from [sexual intercourse] with the other, for perhaps the statement of intention [of levirate marriage] does not acquire, and there was two sisters-in-law that come from two homes. But there is no levirate marriage with both for perhaps the statement of intention [of levirate marriage] acquires, and there would be two sisters-in-law coming from one house. But the Halakha is not according to Rabbi Shimon, and even though we state in our Mishnah that the levirate relation of the two brothers-in-law is from the Torah from a Biblical verse (Deuteronomy 25:5): “Her brother’s husband shall unite with her: [he shall take her as his wife and perform the levir’s duty],” in the Gemara (Tractate Yevamot 31b) it proves hat the levirate relation of two brothers-in-law is Rabbinic as a decree, lest the people state that two sisters-in-law coming from the same house (i.e., widows of the same brother) may both be taken in levirate marriage.
+
+Mishnah 10
+
+היו אחין – even because of [the prohibition of] marrying the wife of your brother, etc., and even though we hold that this prohibition does not take effect upon another prohibition, this Tanna/teacher holds that an inclusive prohibition and a prohibition that adds and a simultaneous prohibition, like here, that a prohibition occurs on top of another prohibition and he is liable to bring a sacrifice on each and every prohibited act [performed] (i.e., a person may sometimes consume one piece of food and incur the penalty of four sin-offerings and one guilt offering - see Talmud Yevamot 34a).
+ומפרישין אותן – so that they will not return to their husbands.
+שמא מעוברות הן – and the offspring will be illegitimate/Mamzerim and we need a probe to distinguish between kosher seed/offspring and disqualified seed/offspring (i.e., seed that was sewn in holiness and seed that was sown in unholiness) so that the fetuses will not be left in doubt with [regard to] their husbands.
+ואם היו כהנות – daughters of Kohanim.
+נפסלו מתרומה – from eating heave-offering (i.e., Priest’s due) of the house of her father, even after the death of her husband, and even though she was a ravaged woman.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+החולץ ליבמתו. הוא מותר בקרובותיה – for it is not Halitzah, for surely, she does not require Halitzah and the female and male relatives of our Mishnah, that is that those who are prohibited upon the man on account of his wife, and the male relatives who are prohibited to the wife on account of her husband.
+אם אין הולד של קיימא – that he is premature/non-viable birth.
+
+Mishnah 2
+
+וחייבין בקרבן – for he had intercourse with his brother’s wife not in the place of the Mitzvah, and the offspring is kosher whichever way you turn.
+וחייבין אשם תלוי – for everything where people are liable for extirpation for something done willfully, and for something done inadvertently for sin-offering, ae liable for something whether he became conscious [of his transgression] or not, a guilt offering is made when one is in doubt as to the commission of a sinful act (i.e., suspensive guilt-offering).
+
+Mishnah 3
+
+שומרת יבם = she is waiting and expecting to undergo levirate marriage.
+נפלו לה נכסים – from her father’s house.
+מה יעשו בכתובתה – the [100] Maneh or the two-hundred and the supplement and the dowry that she brought in to him and he accepted responsibility for the surety (i.e., mortgaged property).
+ובנכסים היוצאין ונכנסין – the wife’s estate of which the husband has the fruition/usufruct without responsibility for loss or deterioration when she enters [into the marriage], they enter with her, and when she leaves from her husband, they go out with her.
+בש"א יחלוקו יורשי הבעל עם יורשי האב – for she was doubtfully married and the levir takes possession of one-half of her inheritance from doubt for the husband inherits his wife but this case where she is doubtfully married to him, he takes possession of one-half.
+נכסים בחזקתן – mort-main (i.e., the wife’s estate held by her husband, which, in case of her death or divorce, he must restore in specie, being responsible with all his landed property for loss or deterioration (see Tractate Yevamot, Chapter 7, Mishnah 1) in their presumptive legal status, but the School of Hillel did not explain whether the properties were in the possession of the inheritors of the woman or whether her properties were in the possession of the inheritors of the husband, for their surety is upon him, but as regards to law, they are divided, even according to the School of Hillel.
+
+Mishnah 4
+
+כאשתו לכל דבר – that he divorces her with a Jewish bill of divorce and she does not require Halitzah and he restores her when he desires, and is not forbidden to her.
+על נכסי בעלה הראשון – that the landed property of her first husband will be responsible and vouched on her Ketubah, and if she lacks a Ketubah from her first husband, the levir writes her a Ketubah on his property which is only a Maneh.
+
+Mishnah 5
+
+מצוה בגדול ליבם – as we derive from (Deuteronomy 25:6): “The first son [that she bears shall be accounted to the dead brother].”
+
+Mishnah 6
+
+ובגדול – for the oldest of the brothers was abroad and he assigns the oldest of the brothers that is before us to state that we should wait for him, for he is older than me.
+בחרש ובשוטה] – until they recover, we don’t listen to him].
+עליך מצוה – even though your brother is abroad, he is older than you. Since you ae the oldest of the brothers in our presence, upon you is the Mitzvah [of levirate marriage] for the delay in the performance of the commandment, we do not delay.
+
+Mishnah 7
+
+הרי הוא כחד מן האחין – and he did not lose his portion because he performed Halitzah for you might think that I would say that he would be fined for since he caused her to lose from [having] levirate marriage for she was disqualified on [his] brothers.
+זכה בנכסי אחיו – and even if he would divorced her on the morrow, for the All-Merciful one stated (Deuteronomy 25:6): “[The first son that she bears] shall be accounted to the [dead] brother,” and he has stood up [and performed his duty].
+נכסים של אב – as it is written (Deuteronomy 25:6): “The first son [that she bears shall be accounted to the dead brother],” just he doesn’t have a first-born son during the life of the father, even the levir doesn’t have it during the lifetime of the father, and such is the Halakha but rather, a man who marries his sister-in-law takes possession of the property of his brother, and even in the place of the father.
+אסור בקרובותיה – as if she is his wife and all of the female relations that are forbidden [to him] on account of the woman is completely his wife, are forbidden for Halitzah according to the Rabbis.
+בזמן שהיא קיימת – it refers to her sister, and not to the rest of the women forbidden on account of consanguinity.
+מותר אדם בקרובת צרת חלוצתו – and we don’t say that the rival/co-wife is like the woman who has undergone Halitzah, that he would be forbidden with the sister of the rival/co-wife of the woman with whom he performed Halitzah, like he is prohibited [to be] with the sister of the woman with whom he performed Halitzah.
+ואסור בצרת קרובת חלוצתו – Reuven who performed Halitzah with Leah and Rachel is married to a foreign (i.e. unrelated Jewish) man, and she has a rival/co-wife, and the foreign (i.e., unrelated Jewish) man died, that rival/co-wife is prohibited to Reuven. And the reason for this is at the time when Leah had the Halitzah ceremony performed, she brought Rachel her sister with her to the Jewish court, and the entire world doesn’t know to which of them had Halitzah and there are those who think that to Rachel was peformed Halitzah, and when the rival/co-wife of Rachel gets married, that is the rival/co-wife of the the relative of his Halitzah, they say that the rival/co-wife of his Halitzah married, and they think that Rachl and her rival/co-wife were the wives of his brother, because he did Halitzah to Rachel. But, the sister-in-law does not bring her rival/co-wife with her at the time that she has the Halitzah ceremony performed, therefore, when the sister of her rival/co-wife gets married, we don’t say that it the sister of the woman who had Halitzah that married.
+
+Mishnah 8
+
+וכן המגרש את אשתו וכו' – In the Gemara (Tractate Yevamot 41a), it raises the question and similarly, you might think, but rather, I would say, that a man who divorces his wife, etc., that the sister of the divorced woman from the words of the Torah, and therefore is exempt from Halitzah and from levirate marriage, but the sister of the woman who underwent Halitzah, according to the words of the Scribes/Soferim, so therefore, she engages in Halitzah does not engage in levirate marriage.
+
+Mishnah 9
+
+שומרת יבם – she is waiting to perform levirate marriage.
+שקדש – one of the brothers [who betrothed] her sister after this one fell before them and she became dependent upon all of them.
+המתן – from marrying for she made contact [with the sister of] her levirate connection.
+עד שישה אחיך מעשה – that your brother will marry the sister-in-law or perform Halitzah to her and uproot her levirate relation from you.
+מתה היבמה יכנוס את אשתו – for even if he married her and she died, he is permitted to her sister.
+מת היבם – and no brother remains other than this one who betrothed her sister.
+מוציא את אשתו בגט ואת אשת אחיו בחליצה – but not perform levirate marriage for she is the sister of his divorced wife, and in the Gemara (Tractate Yevamot 41a), the legal decision is according to Rabbi Yehuda ben Beteyra.
+
+Mishnah 10
+
+לא תחלוץ וכו' - In the Gemara (Tractate Yevamot 41b), it explains the reason, as it is written (Deuteronomy 25:7): “But if the man does not want to marry his brother’s widow, his brother’s widow shall appear [before the elders in the gate and declare, ‘My husband’s brother refuses to establish a name in Israel for his brother; he will not perform the duty of the levir’],” but if he desires, he should perform the duty of the levir (i.e., perform levirate marriage). All who go up for levirate marriage go up for Halitzah and all who do not go up for levirate marriage do not go up for Halitzah.
+בתולות – we make the decree because of women who have had sexual relations, and betrothed woman because of married women, and such is the Halakha. And these three months are ninety days excluding from it the day her husband died, or when she was divorced from him, and excluding from it the day when she became betrothed to him.
+הנשואות יתארסו – that the reason that she is forbidden in order to distinguish between the seed of the first to the seed of the second, so that she should not give birth to a undetermined/doubtful son (i.e., so that we would know who the actual father was), a son of seven months [pregnancy] to the first [husband] or doubtfully a son of seven [months] to the latter [husband] and with regard to betrothed women, one doesn’t not have to say this.
+והארוסות ינשאו – for she was not made pregnant from the first [husband].
+חוץ מארוסה שביהודה – for they would bring together the bride and the groom in Judea prior to their entrance to the wedding canopy in order that he would be used to her and he would sport with her and they would not be embarrassed one from the other through the commanded act of sexual intimacy; therefore, we suspect that perhaps he had sexual intercourse [with her].
+כל הנשים יתארסו – because Rabbi Yehuda does not distinguish between widows to divorcees and permits for the widow to be betrothed even within thrirty days of the days of her mourning; Rabbi Yosi comes to dispute him on this and prohibits the widow to become betrothed within thirty days of her days of mourning.
+
+Mishnah 11
+
+ארבעה אחים וכו' – and the same law applies even also with many wives, if it is possible to support them, permission is in his bands to marry all of them, and the fact that it (i.e., the Mishnah) took four is good advice: for it comes to teach us, for yes, more than that, no, for just as the duty of marital visits at certain intervals arrives during the month.
+ביאתה או חליצתה פוטרת צרתה – and he doesn’t perform levirate marriage with both of them, as it is written (Deuteronomy 25:9): “who will not build up his brother’s house.” One house he builds, but he does not build up two houses. And he doesn’t perform Halitzah with both of them, and whomever does not come up for levirate marrae does not come up for Halitzah, for since that both of them like each other do not go up for lievirate marriage, as we stated, he builds one house,” so also, they don’t go up for Halitzah.
+חולץ לפסולה – and he will not disqualify that [woman who is] fit [to marry into] the priesthood, for a woman who has undergone Halitzah is disqualified from the priesthood, and a man should not empty the waters of his cistern and others need it.
+
+Mishnah 12
+
+מהחזיר את גרושתו – from whom he was married.
+והנושא את חלוצתו – since we establish regarding him with the negative commandment (Deuteronomy 25:9): “ [Thus shall be done to the man] who will not build up his brother’s house,” since he did not “build up,” he furthermore will not build up.
+והנושא קרובת חלוצתו – since Rabbi Akiva holds that the woman who takes off the shoe and spits in his face (by refusing to perform levirate marriage) is like his wife, and Scripture calls her, “his house,” as it is written (Deuteronomy 25:10): “the family of the un-sandaled one.” And also, Rabbi Akiva holds that there is a Mamzer from those who are liable for violating negative commandments, but this is not the Halakha.
+קרובת גרושתו – for his divorced wife is like his wife, and her mother and her sister [if they are subsequently married to him] make him liable for extirpation.
+
+Mishnah 13
+
+כל שאר בשר שהוא בלא יבא – every nearness which is [a violation of] a negative commandment and even if there is no extirpation [attached to it].
+כל חייבי כרת – but not those who are liable [for violating] a negative commandment, and such is the Halakha. For all that whose prohibition is a prohibition of extirpation, the offspring is illegitimate/Mamzer, except from that of a menstruant woman, but with those who violate negative commandments, the offspring are not Mamzerim/illegitimate.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+רבן גמליאל. אין גט אחר גט – two widows without children from a deceased husband awaiting a levirate connection of one levir from one brother, and he gave a Jewish bill of divorce to the first, and then returned and gave a Jewish bill of divorce to the second [woman], the female relatives of the second are not prohibited to him , for that would be like his divorced wife. For when he gives a Jewish bill of divorce to the first [woman], the levirate relationship has no legal effect on both of them from him for the Jewish bill of divorce is beneficial for the widow without children from a deceased husband to maintain her [with the Biblical verse] (Deuteronomy 25:9): “who will not build up [his brother’s house],” and furthermore, he will not perform levirate marriage, neither him nor his other brothers not for the Yevamah/widow whose husband died without issue nor her co-wife. Therefore, when he returns and gives a second Jewish bill of divorce to the second [widow], there is nothing in his actions, and it is like he is giving a Jewish bill of divorce to a mere stranger. And similarly, two levirs to one widow without children whose husband is deceased and this one [levir] gave a Jewish bill of divorce and that [levir] gave a Jewish bill of divorce, the latter is not anything and he is permitted to her female relatives.
+ולא מאמר אחר מאמר -.between two levirs and one widow whose husband died without children, or with one levir and two widows. The latter is nothing and she doesn’t require from him a Jewish bill of divorce and he is permitted to her female relatives.
+יש גט אחר גט – the first [Jewish bill of divorce] did not supersede her levirate relationship completely for she requires Halitzah; therefore, there is still one-half of her levirate relationship and the second Jewish bill of divorce to the second [widow] is beneficial for his divorced wife and he is prohibited to her relatives, and such is the Halakha.
+
+Mishnah 2
+
+כיצד – this does not refer to the dispute, but rather, it is a matter of its own, referring to one levir and one widow whose husband died without children, and this is what he said: In what case is the law of one levir and one Yevamah/widow whose husband died without children?
+צריכה הימנו חליצה – if he wanted to consummate a marriage by conducting a woman to his house/to wed, he should not do so for since he had begun the Jewish divorce, it is fulfilled for him through [the Biblical verse] (Deuteronomy 25:9) “who will not build up [his brother’s house].”
+צריכה ממנו גט – for Halitzah causes a release from her levirate relationship and the Jewish bill of divorce need to cancel his Kiddushin/betrothal for Halitzah has no legal effect on Kiddushin/betrothal.
+
+Mishnah 3
+
+נתן גט ועשה בה מאמר צריכה גט וחליצה – that the Jewish bill of divorce supersedes part [of the marriage] and retains part, and the statement [of intention of marriage by a levir] acquires the remnant of the Jewish bill of divorce, therefore, she requires a Jewish bill of divorce for his (i.e., the levir’s) statement [of intention] and Halitzah for the levirate connection.
+נתן גט ובעל – it is prohibited to sustain her [in marriage] since from the time that he gave a Jewish bill of divorce , he fulfills, regarding her (Deuteronomy 25:9): “who will not build up [his brother’s house],” and she requires a Jeiwsh bill of divorce for his coition and Halitzah for the levirate connection.
+אין לאחר חליצה כלום – This Mishnah is according to Rabbi Akiva, who stated, that Kiddushin/betrothal does not take effect with those who a liable for negative commandments, but it is not the Halakha. Rather, the Halakha is according to the Sages who state that there is nothing after Halitzah, and if he betrothed her after Halitzah, she requires from him a Jewish bill of divorce.
+אחד יבמה אחת ליבם אחד ואחד שתי יבמות ליבם אחד – they are both equivalent for there is after the first Jewish bill of divorce or after the first statement [of intention of the Levir] nothing, but after the coition at the beginning, there is nothing, and there is nothing after Halitzah.
+
+Mishnah 4
+
+צריכות שני גיטין – for both Yevamot/widows whose husbands died without children according to the Rabbis for there is a statement [of intention of the levir] after a statement [of intention of the levir].
+וחליצה – to one of them and this exempts her rival/co-wife.
+מאמר לזו וגט ולזו – the Jewish bill of divorce to the latter [wife] invalidates that of the first [wife] he has been declared as one “who will not build up [his brother’s house]” (Deuteronomy 25:9 – see Talmud Yevamot 32a), and she requires a Jewish bill of divorce for his declaration [of intention for levirate marriage] and Halitzah for his levirate connection.
+מאמר לזו ובעל לזו צריכות שני גיטין – for this one, a Jewish bill of divorce for his declaration [of intention for levirate marriage] and for the other [woman] a Jewish bill of divorce for his act of coition.
+וחליצה – to one of them and this exempts her rival/co-wife.
+גט לזו ובעל לזו צריכות גט וחליצה – and it is prohibited to sustain her for he has been declared as one “who will not build up [his brother’s house]” (Deuteronomy 25:9), because of the first Jewish bill of divorce. But with a Jewish bill of divorce by itself, does not free woman who had a sexual act because it was a disqualifying act of coition.
+אין לאחר חליצה כלום – and if afterwards he betrothed her or her rival/co-wife, Kiddushin/betrothal does not take effect with her, as per Rabbi Akiva, who said that Kiddushin does not take effect in those who are liable for violation of negative commandments, but it is not the Halakha.
+
+Mishnah 5
+
+חלץ וחלץ – he is permitted [to be married to] the relatives of the second [woman] for there is nothing after the first Halitzah any levirate connections, and Halitzah with both is nothing, for even to the priesthood, she is not invalidated. And similarly, if he performed Halitzah with the first [widow of the deceased childless brother] and made a statement [of intention of levirate marriage] with the second [widow], and similarly, if he had given a Jewish bill of divorce to this [second] one after performing Halitzah with that one, or performed an act of coition with this one after the Halitzah of that one, the act with the latter person is not worthless. [Or] if he performed an act of coition with this one first and then returned and performed an act of coition with the second, or performed an act of coition first and then made a statement [of intention of levirate marriage] with the second , or gave a Jewish bill of divorce to the second, or performed Halitzah with the second, there is nothing after an act of coition at all, and the final act is not considered, and he is permitted with the second’s [female] relatives.
+אין אחר חליצה כלום – It is referring to the first clause [of the Mishnah], but regarding the concluding clause, it is necessary to state that there is nothing after an act of coition.
+
+Mishnah 6
+
+חלץ ועשה מאמר נתן גט ובעל – it refers to one levir and one widow whose husband died childless (i.e., Yevamah). And even though that this is taught above, [the Mishnah] teaches it again because of the concluding segment that is necessary to separate between an act of coition and Halitzah, for Halitzah, whether at the beginning, whether in the middle or whether at the end – there is nothing after it, and the act of intercourse especially at the time when it is at the beginning, and to teach us also the dispute of Rabbi Nehemiah and the Rabbis.
+בין בתחלה בין באמצע – as, for example, [the delivery of] a Jewish bill of divorce to this one and performing Halitzah with that one, and then he went back and made a declaration of intention [to perform a levirate marriage] or with the woman who had the Jewish bill of divorce. The declaration of intention has no effect and we don’t require a Jewish bill of divorce to his declaration of intention [of desiring a levirate marriage].
+בסוף – After a declaration of intention [to perform a levirate marriage] and a Jewish bill of divorce, he performed Halitzah, there is nothing after it, for it is a complete Halitzah but if he retracted made a declaration of intention [of levirate marriage] , it doesn’t require a Jewish bill of divorce because Halitzah is a complete Jewish divorce, and even though it is was a disqualified Halitzah.
+
+הביאה באמצע – as in the case of a Jewish bill of divorce to this one and he performed an act of coition to the other woman and then he returned and made a declaration of intention with the third, he prohibited [to marry] her relatives.
+בסוף – a Jewish bill of divorce to this one and a declaration of intention [to perform a levirate marriage] to that one, and then he retracted and came [upon her] on [the first, there is after this act of coition the levirate connection and when he releases her, he requires Halitzah and [the reception of] a Jewish bill of divorce is not enough for her.
+אין אחריה כלום – and she leaves with a Jewish bill of divorce, without Halitzah, for if he retracted and betrothed to the other one after the act of coition, his deeds are not worth anything.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+הבא על יבמתו. שוגג – as he was thinking that she was another woman.
+מזיד – for the sake of unchastity and not for the Mitzvah of levirate marriage.
+אפילו הוא שוגג והיא מזידה – needless to say where she intended [to fulfill] the Mitzvah but rather even where both of them don’t have the intention [of fulfilling] the Mitzvah such as the case where he intends for another woman, and she had the intention for the sake of unchastity, he has acquired her [as his wife], as it states in Scripture (Deuteronomy 25:5): “ Her husband’s brother shall unite with her: [he shall take her as his wife and perform the levir’s duty],” anyway.
+המערה – that he did not complete his coition, but rather, he inserted the corona of his membrum virile alone, and the meeting of the corona without insertion is called “kissing.”
+קנה – and he took possession of the inheritance and she is removed with a Jewish bill of divorce if he comes to remove her.
+לא חלק בין ביאה לביאה – whether a coition in its proper manner or a coition not in its proper manner, as it is written (Leviticus 20:13): “[If a man lies with a male] as one lies with a woman,” the Biblical verse tells us that there are two ways of sexual gratification.
+
+Mishnah 2
+
+וכן הבא על אחת מכל העריות – in one of all of these forms of coition.
+או על הפסולות כגון אלמנה לכהן גדול וכו' – she is invalidated to the priesthood because she is unfit to marry a Kohen (as a harlot), even though that the wife of an Israelite who was raped is permitted to her husband, but she is invalid to the priesthood, and a divorcee as well, if she is the daughter of a Kohen, she invalidates herself by this coition from Terumah of wife’s house.
+ממזרת ונתינה לישראל – it dos not refer to her being invalidated to the priesthood, for she is invalidated and enduring, but rather to the matter of the first stage of sexual connection, the Mishnah took it as punishing her as the first stage of sexual connection which is like the completion of coition.
+
+Mishnah 3
+
+מן האירוסין לא יאכלו בתרומה – because she was betrothed in a sinful betrothal, she is disqualified from the Terumah/priest’s due of her father’s house if she is the daughter of a Kohen.
+רבי אליעזר ור"ש מכשירין – until she has sexual intercourse and becomes the female issue of a priest’s illegitimate connection (or a priest’s wife illegitimately married to him), as it states (Leviticus 21:15): “that he may not profane [his offspring among his kin, for I the LORD have sanctified him],” two profanations: one- hers, and the other to her seed. But the Halakha is not according to him, but rather, even from betrothal, they should not consume Terumah.
+נתארמלו או נתגרשו – [became widowed or divorced] from these Kohanim from the marital state, they are disqualified, for they are considered an illegitimate connection to a Kohen with their sexual actions.
+
+מן הארוסין כשרות – and even the first Tanna/teacher [of our Mishnah] did not invalidate from the betrothal, other than while they are alive for she has to be on her guard to an invalid coition, but not if they (i.e., the men) died.
+
+Mishnah 4
+
+לא ישא את הבוגרת – as it is written (Leviticus 21:13): “He (i.e., the High Priest) may only marry a woman who is a virgin,” excluding a woman of age, whose virginity was destroyed.
+רבי אליעזר ורבי שמעון מכשירין – and the Halakha is not according to their opinions.
+
+Mishnah 5
+
+כהן הדיוט לא ישא אילונית וכו' – and the same law applies for a Israelite male, and it (i.e., the Mishnah) did not take [the example of] a Kohen other than because of the dispute of Rabbi Yehuda who stated, that a Kohen, even if he has a wife and children, should not marry a barren woman, which is not the case regarding an Israelite male, but the Halakha is not according to Rabbi Yehuda.
+ושנבעלה בעילת זנות – such as for example those liable for violation of negative commandments or those liable for violation of positive commandments, and all the more so, those liable for extirpation or death by the Jewish court , but a person who comes upon a unmarried woman has not made her a harlot.
+
+Mishnah 6
+
+ב"ש אומרים שני זכרים – that we derive it from Moses who separated from [his] wife afer two males were born to him.
+וב"ה אומרים זכר ונקיבה – as it states (Genesis 5:2): “male and female He created them.” But from Moses, it is not a proof because he acted following the Divine order.
+ושהה עמה עשר שנים וכו' – as we find with Abraham after he tarried with his wife for ten years without her giving birth, he married Hagar and for the days that he lived with her outside the Land [of Israel], the did not count in the number, for perhaps dwelling outside of the land caused it, and all the days that the husband or the wife are sick or are imprisoned and in a similar manner we speak that they prevent sexual intimacy, they do not count to the number of ten years.
+גרשה מותרת לינשא לאחר – for perhaps it was not her, but rather him [who was infertile], and when he divorces her, he gives her the Ketubah settlement if she claims that it is from him [who was infertile] who does not have a spermatic emission which does not shoot forth like an arrow (i.e., does not fructify), and they place an oath upon her if she knows that he does have a spermatic emission which does shoot forth like an arrow , and she makes against him false claim which is a lie.
+האיש מצווה על פריה ורביה ולא האשה – as it is written (Genesis 1:28): “Be fertile and increase, [fill the earth] and master it,” and [the word] "כבשה" is written without a “VAV.” It is the way for a man to conquer the woman; he is commanded on “being fertile and increase.”
+רבי יוחנן בן ברוקה אומר וכו' – But the Halakha is not according to him.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+אלמנה לכ"ג: עבדי מלוג – what the woman leaves for herself and does not write in her Ketubah is called
+נכסי (עבדי) מלוג – a wife’s estate of which the husband has the fruition without responsibility for loss or deterioration - that the husband “plucks” that property like the plucking of chickens because he consumes the fruits of those properties and if they lessened [In value] they lessened for her, and if they increased, they increased for her. But נכסי צאן ברזל (mort-main, the wife’s estate held by her husband, which, in the case of her death or divorce, he must restore “in specie,” being responsible with all his landed property for loss or deterioration) – they are the properties that she brought in to him and what he adds to it is hers, and they wrote into the Ketubah: the total amount that so-and-so accepted upon himself is such -and such, in her Ketubah, and therefore, they are called צאן ברזל – as the principal exists like iron, and if everyone died, the husband is liable to because they are accustomed to place the sheep in such-and-such an appraisement of valuables (brought into the marriage by the wife) , and the shepherd would be responsible for them (if lost), according to the estimate even if all the sheep died, hence, they are called properties that the husband accepts responsibility for - נכסי צאן ברזל (that must be returned to the wife “in specie” in the event of death or divorce.
+
+Mishnah 2
+
+בת ישראל שנשאת לכהן – even מגול slaves (i.e., that the husband has the fruition without responsibility for loss or deterioration) , they may consume [Terumah/priest’s due] because they are the acquisition of a Kohen who purchased merchandise, meaning to say, the wife that is his purchase of a Kohen who purchased these particular slaves, as it is written (Leviticus 22:11): “But a person who is a priest’s property by purchase [may eat of them (i.e., the sacred donations) and those born into his household may eat of his food],” for the inference of "קנין כספו"/”the priest’s property” does not come other than for this exegesis: that a Kohen who has as purchased property with his money, that soul, which is the slave of the Kohen who bought a soul may eat of it (i.e., his food as a member of his household).
+
+Mishnah 3
+
+והניחה מעוברת – even though she has children from him and she consumes Terumah, the slaves of her mort-main do not eat Terumah because they belong to the heirs, and the fetus has a portion in them and the fetus does not have the ability to provide them with Terumah either because he holds that a fetus in a foreign womb (of a non-Kohen), he is a foreigner or because he holds that someone born can feed; someone who is not born cannot feed, as it is written (Leviticus 22:11): “and those that are born into his household may eat [of his food],” and we call him they who will feed.
+שהעובר פוסל – if the daughter of a Kohen is married to an Israelite [male], and she was left pregnant (because her husband died), and she has no other son, it disqualifies her from returning to her father’s home.
+ואינו מאכיל – if she was the daughter of an Israelite married to a Kohen and she was left pregnant (because her husband died), the fetus does not have the strength to sustain her and the same law applies to his slaves.
+אף בת כהן לכהן כו' – since you said that he is not born, he does not sustain, even the daughter of a Kohen who is married to a Kohen, the slaves don’t consume Terumah because of the fetus’ portion because they are his slaves and they don’t consume, other than for him, and he lacks the strength to sustain them, but the Halakha is not according to Rabbi Yosi.
+
+Mishnah 4
+
+העובר והיבם וכו' -this fetus if [it is the product of] the daughter of a Kohen and an Israelite [male], it disqualifies her [from eating Terumah] as it is written (Leviticus 22:13): “[But if the priest’s daughter is widowed or divorced and without offspring, and is back in her father’s house] as in her youth, [she may eat of her father’s food],” excluding someone pregnant, if she is an Israelite woman [awaiting the act of a levir] to a Kohen, he does not feed [Terumah] and that which is not born does not cause feed [either].
+והיבם – if the daughter of a Kohen is [to engage in a levirate marriage] with an Israelite man, he disqualifies her [from partaking of Terumah] as it is written (Leviticus 22:13): “and is back in her father’s house,” excluding the widow waiting for her brother-in-law to act, who is not able to return [to her father’s house] because she is in union with the widow waiting for her brother-in-law to act and if it is the daughter of an Israelite [who is to engage in a levirate marriage] with a Kohen, he does not feed her [Terumah]. The All-Merciful said (Leviticus 22:11): “[But a person who is a priest’s] property by purchase [may eat of them],” but this is the purchase of his brother.
+והאירוסין – if she [the widow waiting for her brother-in-law to act] is the daughter of Kohen [to undergo levirate marriage with] with an Israelite [male], he disqualifies her, as he acquires her through “becoming,” and from the time of “becoming” he disqualifies her, as it is written (Leviticus 22:12): “If a priest’s daughter marries a layman, [she may not eat of the sacred gifts],” if it is the daughter of an Israelite [to be taken through levirate marriage] to a Kohen, he does not feed her [Terumah], as a decree lest they pour for her a cup of wine of Terumah in the house of her father and she causes her brothers and sisters to drink of it [as well]
+והחרש – if the daughter of a Kohen is [the widow waiting for her brother-in-law to act] [to be married by levirate marriage] to an Israelite male, he disqualifies her [from eating Terumah] for he has acquired her through the Rabbinic ordinance, and if it is a daughter of an Israelite man [who is the widow waiting for her brother-in-law to act] and he is a Kohen, he does not feed her [Terumah] for she is his “property by purchase”(Leviticus 22:11), but a deaf-mute, according to the Torah does not acquire.
+ובן תשע שנים ויום אחד וכו' – one those who are ineligible to be married into the priesthood when he is nine years and one day old and comes upon the daughter of a Kohen or upon the daughter of a Levite, or upon the daughter of an Israelite he has disqualified her from eating Terumah for someone who is nine years and one day old, his act of sexual intercourse is considered sexual intercourse, and he has profaned/degraded her through his act of sexual intercourse. But if the daughter of an Israelite is married to a Kohen who is nine years and one day old, he does not feed her Terumah/priest’s due, for his acquisition is not a complete acquisition.
+וכן ספק בן תשע שנים וכו' – his law is like someone who is definitely nine [years old an one day] and he disqualifies her [from eating Terumah – if he is a Kohen].
+ספק הביא שתי שערות ספק לא הביא – a minor who betrothed a woman – it is doubtful if he had brought forth two [pubic] hairs or not, and her betrothal is a doubtful betrothal. His wife may remove the shoe of the brother of her dead husband, but she may not be placed in a levirate marriage.
+נפל הבית עליו ובת אחיו – and she is his wife, it is doubtful if he died first and both of them fell to a levirate marriage in the presence of his brother, but she exempts her rival wife because it is doubtful if the daughter’s associate died first, and a the time when she fell to the levirate marriage, her rival wife was not forbidden on account of consanguinity as it teaches in the Mishnah, and if they died, or refuses, their rival wives are permitted [to marry]; her rival wife undergoes Halitzah but does not enter into a levirate marriage and since we are speaking of doubtful cases, it is taught stringently in their presence.
+
+Mishnah 5
+
+והשוטה – even through marriage and betrothal/חופה וקידושין – he does not disqualify [her from consuming Terumah, but he does not feed it as his acquisition is not an acquisition.
+נחתך העובר שבמעיה תאכל – immediately [she may consume Terumah] and the same law applies if she gave birth to him and he died.
+עיברה לא תאכל – for the fetus does not feed/cause others to eat [Terumah].
+גדול משל אב – for the man who has sexual intercourse does not sustain [his partner with Terumah] because he did not come upon her for the sake of Kiddushin/Jewish betrothal, and she is not his property/possession but he provides for his son.
+העבד פוסל משום ביאה – if he comes upon the daughter of a Kohen, he has disqualified her from consuming Terumah/priest’s due.
+ואינו פוסל משום זרע – if she ha seed as the daughter of a Kohen from an Israelite man, it is legitimate.
+נכבש – he was pressed and came upon her.
+הרי זה עבד – for the daughter of a maid-servanet is like her.
+היתה אם אביו בת כהן לישראל תאכל בתרומה – if his father died, even though the child exists, and it is merely aa child who disqualifies; this one does not disqualify for it is not after her father that we judge him, for it is not his seed.
+
+Mishnah 6
+
+ופוסל את אם אמו – for if it we not him, his grandmother would return to eat Terumah of her father’s home after the death of her daughter, and all the while that he lives, she does not return to Terumah , as it is written (Leviticus 22:13): “[but if the priest’s daughter is widowed or divorced] and without offspring, [and is back in her father’s house as in her youth, she may not eat of her father’s food],” examine – upon her or the daughter of her daughter’s daughter, or the son of his son’s son or the daughter of son’s daughter, until the end of all generations.
+לא כבני כהן גדול – meaning to say, there should not be man like him in Israel who disqualify me from the Terumah.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+הערל – an uncircumcised Kohen whose brotherws died on account of ritual circumcision.
+אינו אוכל בתרומה – that we derive from the Passover sacrifice, as it is written concerning it (Exodus 12:48): “But no uncircumcised person may eat of it.”
+ונשיה ועבדיהם יאכלו – for this is on account of the uncircumcised membrum and ritual uncleanness are not excluded from the community of [Kohanim] but rather, they themselves lack a remedy.
+נשיהם לא יאכלו – [she is considered] a priest’s wife illegitimately married to him through his coition for through her having intercourse to disqualify her.
+ואם לא ידעה – that she was married to him beforehand; and he did not come upon her [in sexual intercourse] after he became one whose testicles are crushed.
+
+Mishnah 2
+
+ואם נשתייר מהעטרה – that was severed from the corona and further, he is fit, for there is no membrum virile, and from the corona and above and to the side of the membrum. The corona is a column of flesh that surrounds in the place of one’s circumcision or whether the membrum is crushed, hidden by the striking of a sword or a knife; whether it was crushed and became reduced on its own or whether it was cut, whether at the membrum or at the testicles or whether at sinews of the testicles (see Talmud Yevamot 75b), all of them are disqualified. But these words refer to [being damaged] at the hands of a person, but on account of illness, everything is valid.
+
+Mishnah 3
+
+ואם לדין – that you expound an inference from the weaker to the stronger of your own, 
+יש תשובה – there is a response to restore what belongs to Ammon and Moab, for their rationales are explained (Deuteronomy 23:5): “Because they did not meet with you [with food and water on your journey after you left Egypt, and because they hired Balaam…to curse you],” but a woman, it is not her manner to advance to meet – shall you say [the same] regarding the Egyptian and the Edomite, whose rationale [for their inability to enter the Jewish people for three years] is not explained?
+לא כי – even if I would judge an inference from the weaker to the stronger,, you have no response, and nevertheless, I am stating a Halakha, but the Halakha is not according to Rabbi Shimon.
+נתינים – Gibeonites who converted during the days of Joshua and were placed as hewers of wood and drawers of water.
+
+Mishnah 4
+
+סריס – there is a eunuch who performs the rite of Halitzah and has his shoe taken off for refusing the leviratical marriage.
+והסריס לא חולץ וכו' – as it is written (Deuteronomy 25:6): “that his name (i.e., the dead brother’s) not be blotted out [in Israel],” except for that whose name is blotted out (see Talmud Yevamot 24a).
+ואין לי לפרש – I do not know how o interpret which eunuch is required to perform Halitzah and which is exempt.
+סריס אדם – who was castrated after he was born.
+סריס חמה – from the womb of his mother, that never saw the sun, but rather, when he is a eunuch and its signs are explained: anyone who lacks the “beard” (i.e., the hair of the genitals) and his hair is abnormal (see Tractate Yevamot 80b) and his flesh is smoothened, and his urine does not produce scum and when he urinates it doesn’t make a pile and the spouting forth of the urine does not travel from afar until it makes a circle like a pile and his semen is feeble and his urine does not ferment, and he washes in the rainy season and his flesh does not produce vapor and is voice is not abnormal and is not recognized as either than of a man or of a woman. And the Halakha is according to Rabbi Akiva who states that a eunuch castrated by a man performs Halitzah and his wife removes the shoe of the deceased husband’s brother who refuses to perform levirate marriage, and they perform levirate marriage with his wife but [he] does not perform the role of the levir, for he is disqualified to enter into the community [of Israel].
+
+Mishnah 5
+
+סריס – castrated by nature does not either perform Halitzah nor perform levirate marriage, and does not perform Halitzah or levirate marriage to his wife.
+אילונית – her signs we explained in the first chapter (see Tractate Yevamot, Chapter 1, Mishnah 1).
+
+Mishnah 6
+
+רבי יוסי ור"ש אומרים כו' – for they hold that a [Kohen who is also] a person who exhibits traits of both sexes is like a male but Rabb Yosi retracted and stated in a Baraita (see Talmud Yevamot 83a) that a person who exhibits traits of both sexes is a creature of its own kind, but the Sages did not decide like him whether it is a male or a female. Therefore, he does not feed Terumah/priest’s due [to members of his family].
+רבי יהודה אומר כו' – but the Halakha is not according to him for we hold above (see Tractate Yevamot, Chapter 8, Mishnah 4) that a man castrated by man performs Halitzah and his wife removes the shoe of the brother of her deceased husband who refuses to perform levirate marriage and a person of undetermined sex who was torn is like a eunuch castrated by a man.
+אנדרוגינוס נושא אבל לא נישא – because he is a like a male and whomever lies with him is like someone who comes upon a male in pederasty, whether through the male genitals or the female genitals.
+ר"א אומר חייבין עליו סקילה כזכר – and especially in the place of his male genitals but not in his female genitals, and the Halakha is according to Rabbi Eliezer.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+יש מותרות. כהן הדיוט שנשא אלמנה – and the same law applies for a virgin, for when he (i.e., her husband) dies, she becomes a widow. But it (i.e., the Mishnah) took [the term] "אלמנה" /widow – because it needed to teach the concluding clause [of the Mishnah] regarding a High Priest who married a widow.
+
+Mishnah 2
+
+כהן גדול שקידש את האלמנה – but if he married [a widow], she is profaned/desecrated through his coition and she is forbidden to the husband and to the levir.
+
+Mishnah 3
+
+שניה לבעל ולא שניה ליבם – if the husband’s mother and not of the levir, such as for example, brothers from the father bu not from the mother.
+אין לה כתובה – a Maneh (i.e., 100 Dinar or 25 shekels) and Two-Hundred, which are the essence of the Ketubah and she does not have [anything] from the secondary relationship (which are prohibited as incestuous by rabbinic decree), but she does have the supplement.
+ולא פירות – he doesn’t pay her the usufruct of the wife’s estate of which the husband has the fruition without responsibility for loss or deterioration that he consumed which are hers, [and even though] that the usufruct, the Rabbis instituted (see Talmud Ketubot 47b) [the duty of support as an equivalent for her handiwork], and that of redemption as an equivalent for the privilege of usufruct [of her property], but he is not liable to redeem her, for we do not call her ואותבינך לי לאינתו /and I will make you to be my wife, and therefore, it was appropriate that he would pay her what he had consumed from the usufruct of her estate, even so, the Rabbis fined her that she should not collect from him the usufruct that he consumed as conditions of the Ketubah. For just as they fined her that she should not collect from him the essence of the Ketubah, for the conditions of the Ketubah are like the Ketubah itself.
+ולא מזונות – it is not necessary to state that he is not obligated to support her while she is still under him, for but surely, it is his duty to divorce her (literally: “he stands under the charge to get up and make her go out” – how, then, could he be expected to maintain her? ). But rather, even if he went abroad and he and he lent her and consumed from her [property], he does not pay, for if we were dealing with a fit woman, if he borrowed from her and consumed from her [property], the husband would be obligated to pay [her back]. For the loan claims her what he lent to her and she makes a claim to her husband. And especially for someone who supported her not through the matter of a loan, we state in Ketubot (see Tractate Ketubot, Chapter 13, Mishnah 2) that the Halakha is like Hanan, as he stated: He who went overseas and someone went and supported his wife, he left his money on the horn of a deer for since it was for her support from her husband, and he did not lend her anything – whom can he make a claim? She did not borrow and he husband did not request from him that he should support her, therefore, it was Mitzvah that he did, but if he lent her, the husband is liable to pay if she is fit, and if she is from one of the relationships of the second degree (i.e., of the second generation), he is not liable to pay.
+ולא בלאות – if the husband used her usufruct until they wore out, he is not liable to pay for you might think I would say, for since she lacks a Ketubah, but the husband ate from her usufruct, he is liable to pay what was lost and worn out, it comes to tell us that the Rabbis fined her so that the husband would not pay for worn clothes (i.e.., and indemnity for clothes which have completely worn out), but what he finds from them existing, she takes them.
+אלמנה לכהן גדול וכו' – they have a Ketubah and usufruct and the husband pays them (i.e., his wives) for the usufruct that he ate from his wive’s estates of which the husband has fruition without responsibility for loss or deterioration and food that they have as they are supported from his property [and especially after] [his] death. But during his lifetime, we don’t force him to support/feed them for we uphold regarding him that it is his duty to divorce her (i.e., literally, he stands under (the charge) to get up and make her go out) and if one of them borrowed her support during the life of her husband, the husband is not liable to pay the lender. And worn out clothing also, there are those who state that he is liable to restore what was worn out and lost from their usufruct, and these words, are when he recognized them, but if he did not recognize them, they have neither a Ketubah, nor usufruct, nor support, nor worn-out clothing, but they do have the supplement and the worn-out clothing that they have in their sight. But second-degree relations do not have a Ketubah, nor usufruct, nor support nor worn-out clothing and a widow [married to] a High Priest, a divorcee and/or a woman who had Halitzah performed to a standard Kohen, ,etc., they have a Ketubah, and usufruct and support and worn out clothing, because these things are from the words of the Scribes and require strengthening. And in the [third chapter of Tractate Makkot}: “Who are they who are flogged?” it is proven that the prohibition of a woman who had undergone Halitzah [is prohibited] to a [High] Priest from the Torah, and even though that [the prohibition] of a woman who had undergone Halitzah [who is married] to a regular Kohen is from the worlds of the Scribes, they made it of Torah law for this law.
+
+Mishnah 4
+
+לא תאכל בתרומה – as it is taught in the Mishnah of the Chapter “A Widow [Married to] a High Priest” [Tractate Yevamot, Chapter 7, Mishnah 4], the fetus, and the levir and betrothal invalidate [a woman from eating heave offering] but do not validate [her to do so].
+לא תאכל במעשר – all of this Mishnah is Rabbi Meir who stated that First Tithe is prohibited to foreigners (i.e., non-Levites) but it is not the Halakha.
+לא בתרומה ולא במעשר – this is what he said: We don’t distribute Terumah/priest’s due and First Tithe in the granary house neither to the daughter of a Kohen nor to the daughter of a Levite, as a decree because of the case of a divorced woman, the daughter of an Israelite who is prohibited to eat [First] Tithe and if they would distribute [First] Tithe to the wife in the house of the granary, they will come to distribute it to the daughter of an Israelite after she had been divorced from a Levite, for not everyone knows that for her husband, they would distribute it to her. Therefore, Rabbi Meir decreed that you should not distribute in the house of the granary to a woman even if she is the daughter of a Kohen or the daughter of a Levite. But surely, as it is taught in the Mishnah, the daughter of a Levite who is betrothed to a Kohen, etc., they should not consume neither Terumah or [First] Tithe, and the same law applies even if she is married, because the first clause [of the Mishnah] that teaches that the daughter of an Israelite who is betrothed to a Kohen, that there, especially when she is betrothed, for if she was married [to a Kohen], she could consume [Terumah], it is taught also in the concluding clause [of the Mishnah] regarding the daughter of a Levite who is betrothed.
+
+Mishnah 5
+
+מת ולה ממנו בן תאכל בתרומה – as it is written (Leviticus 22:11): “and those that are born into his household may eat of his food,” they call him, ‘they shall feed him,” and all the time that her son exists/lives, he provides her with Terumah.
+נשאת ללוי – after she gave birth from a Kohen, 
+אוכלת במעשר – she consumes [First] Tithe and not Terumah, and even though she has a son from a Kohen that was adornment, it would for her a foreigner.
+מת ולה ממנו בן אוכלת במעשר – for her son from a Levite, but not Terumah for her son who is from a Kohen, for she has issue from a foreigner (non-Kohen, non-Levite).
+
+Chapter 10
+
+
+
+Mishnah 1
+
+האשה. ואמרו לה מת בעליך – that one witness said to her: “your husband has died,” and she married upon the testimony of one witnesses, and therefore, she should leave from this one and that one according to the law of a married woman who has been unchaste who is forbidden to her husband and forbidden to the person who initiated sexual intercourse with her for she is not an outraged woman and even though the Rabbis believe one witness regarding a woman because of being a chained woman. What is the reason? Because she herself is evidence by implication and she marries and this which is not evidence by implication, we fine her but she is married by [the testimony] of two witnesses who said to her that your husband died, but we say at the end, that she marries according to the testimony of the Jewish court, meaning to say, that she didn’t need the permission of the Jewish court since there were two witnesses testifying in the matter. She is permitted to return to her first husband for she is an outraged woman for what could she do? In the Gemara (Talmud Yevamot 88b) it proves that the Halakha is not this, but rather there is no difference whether she married according to the Jewish court with one witness and whether she married through [the testimony] of two witnesses, if her first husband comes, she should leave from this marriage (i.e., the second marriage) and that one (i.e., with the other husband) and all of these paths are concerning her.
+וצריכא גט מזה ומזה – the reason that she requires a Jewish bill of divorce from the second [husband] for when they see that the first [husband] is alive, they would think that he divorced her, and as a result of this, she married the second [husband] and she is completely his (i.e., the second husband’s) wife, but if he removes her without a Jewish bill of divorce, she is found to be a married woman who leaves without a Jewish bill of divorce.
+ולא בלאות – that were lost but her right to claim compensation for the wear and tear or ruin of the things which she brought along on her property that exist she did not lose.
+והולד ממזר מזה ומזה – if she gave birth from the second [husband] he is a complete Mamzer/illegitimate child, and if the first [husband] took her back and she gave birth, he is a Mamzer from Rabbinic law.
+לא זה ולא זה זכאין במציאתה – that the reason - why did the Rabbis state that what his wife finds belongs to her husband? It is because of enmity; here it should be enmity and hostility.
+ולא במעשה ידיה – that the reason – why did the Rabbis states that her handiwork belongs to her husband? It is because of sustenance and here, where she doesn’t have sustenance, her handiwork is not his.
+ובהפר נדריה – that the reason of why the husband annuls his wife’s vows, just as she should not make herself reprehensible to her husband, here, she would make herself look ever so repulsive (Talmud Yevamot 90b).
+נפסלה מן הכהונה – because she is a harlot.
+מן המעשר – it is fine, for the daughter [of a Levite] who ran about as a prostitute is not disqualified from the first tithe.
+מן התרומה – even the priest’s due of the Rabbis.
+יורשים כתובתה – the Ketubah of male issue.
+חולצין ולא מיבמין – the brothers of the first [husband] perform the act of Halitzah according to the Torah, but the Rabbis decreed that he should not engage in a levirate marriage, and the brothers of the second [husband] perform the act of Halitzah according to the Rabbis, just as she requires a Jewish bill of divorce from the second [husband] according to the Rabbis.
+ביאתה או חליצתה – he disputes with the first part of the Mishnah as it is taught they don’t perform levirate marriage.
+ואין הולד ממנו ממזר – if the first [husband] took her back but the Halakha is neither according to Rabbi Yosi, nor according to Rabbi Eliezer nor according to Rabbi Shimon.
+נשאת שלא ברשות – of the Jewish court, such as the example when two witnesses said to her: “your husband died,” that she doesn’t need the legal permission of the Jewish court.
+
+Mishnah 2
+
+ופטורה מן הקרבן – for an individual who acted according to the [errant] instruction of the Jewish court is exempt from the sacrifice.
+שלא ע"פ ב"ד – but rather with two witnesses, she is a liable for a sacrifice for she errs inadvertently, but the Halakha is not like this Mishnah, but rather, whether she married by word of mouth of the Jewish court with one witnesses, whether by word of mouth of two witnesses, they are liable for a sacrifice – she and her second husband.
+
+Mishnah 3
+
+ואחר כך מת בנך – she did not depend upon having a levirate marriage.
+ונשאת – to anyone [in the world].
+ראשון ואחרון – the first [husband] before the report, and the last [husband] after the report. And according to Rabbi Akiba, it is established that he said, thee is a Mamzer when one is liable for violating negative commandments, but it is not Halakha.
+
+Mishnah 4
+
+מותרת לחזור לו – for the second betrothal is not anything, and he came upon her in prostitution, and we say in the Gemara (Tractate Yevamot 95a) (Numbers 5:13): “in that a man has had carnal relations with her [unbeknown to her husband , and she keeps secret the fact that she has defiled herself without being forced],” her carnal relations forbid her, but the carnal relations of her sister do not forbid her.
+ומותר בקרובות השניה – to marry her (i.e. second wife’s) daughter for ewe hold that one marries the outraged or seduced woman.
+רבי יוסי אומר כל שפוסל ע"י אחרים פוסל ע"י עצמו – Rabbi Yosi is the attendant of the first Tanna/teacher when he says, it makes no difference that his wife went and his brother-in-law (wife’s sister’s husband) who is the husband of his wife’s sister abroad nor whether his betrothed and his brother-in-law went and they came and said to him: “your wife died and your brother-in-law died,” and he married her sister and afterwards, his wife and his brother-in-law came; the wife of his brother-in-law is prohibited to his brother-in-law and his wife is permitted to him. And Rabbi Yosi said to him: His betrothed and his brother-in-law, for one is able to state that there was a condition in the betrothal, and this one who married her sister , married well, and requires a Jewish bill of divorce from him, so that they don’t say that a married woman goes out [from a marriage] without a Jewish bill of divorce for it invalidates her in regards to others, which are his brother-in-law, for since she left him with a Jewish bill of divorce, it invalidates her from her husband, it also invalidates her for marriage for himself and his wife is forbidden to himself because she is the sister of his divorced wife. But, where his wife and his brother-in-law went abroad and he married her sister that one is not able to say that there was condition for him in the marriage, and he married her well to this one, where it is possible to say that with regard to betrothal, one does not require a Jewish bill of divorce from him and does not invalidate [his wife] to others, for he did not invalidate the wife of his brother-in-law to his brother-in-law, he doesn’t invalidate her for himself. And his wife is permitted to him for she is not the sister of his divorced wife.
+
+Mishnah 5
+
+אמרו לו מתה אשתך ונשא אחותה מאביה – [he married his sister from her father] that was not from her mother and they retracted and said to him: “the second degree (i.e., first cousin) died,” and he married the sister of the second degree from her mother and not from her father, and it was found that this third [wife] is a stranger regarding the first wife. And they retracted and said to him, that the third-degree wife had died and he married the sister of the third wife from her father but not from her mother. It was found that the fourth is distant from the second, and all the more so, from the first. And they retracted and said to him, that this fourth wife had died, 
+ונשא אחותה מאמה – and he married her sister from her mother, and she is distant from the third, and similarly from the fist and second, and afterwards, they said to them that all of them are living.
+מותר בראשונה ובשלישית ובחמישית – who are not related to each other, and even though the third [wife] is the sister of the second [wife], it is permitted for the betrothal of the betrothal of the second did not take effect because she is the wife’s sister to the first [wife] whom he took [as a wife] earlier, and she is like a ravaged or seduced woman and [it is taught In a Baraitha] that if he ravaged a woman, it is permitted [for him] to marry her daughter for the Torah did not prohibit other than the wife’s sister alone, and where Kiddushin/betrothal did not take effect, she is not his wife’s sister, and similarly, the fifth [wife] even though she is the sister of the fourth [wife] she is permitted [to him] for since Kiddushin/betrothal effect with the third [wife], it is found that sexual connection with the fourth [wife] who is the sister of the third is considered a coition of prostitution, and the [fifth wife] is not forbidden to him.
+ופוטרות צרותיהן – if he died and the levir came and performed levirate marriage with of them, it exempts her rival wife.
+ואסור בשניה – because o the first [wife] and the fourth because of the third.
+ואם בא על השנייה לאחר מיתת הראשונה – for the words were true of the first [wife] , and the rest of the words were lies, he is prohibited to the third [wife] because of the second [wife] and on the fifth [wife] because of the fourth [wife].
+
+Mishnah 6
+
+בן ט' שנים ויום אחד פוסל – [a child nine years and one-day old invalidates] the deceased childless brother’s widow to the brothers if he had come upon her, for his act of sexual coition is [a valid] coition. Or, if he gave a Jewish bill of divorce or made a betrothal of a dead brother’s wife by statement with money or a document for he has a Jewish bill of divorce and a betrothal by statement of a dead brother’s wife, but it is not a complete Jewish bill of divorce, nor a complete betrothal by statement.
+אלא הוא פוסל תחלה – In the Gemara (Tractate Yevamot 96a) it explains that with betrothal of a dead brother’s wife by statement, he disqualifies at the outset, but not at the conclusion, but if his older brother had made the statement of betrothal [to the dead brother’s childless widow] and [he] afterwards made the statement of betrothal, that which the nine-year and one-day old [did] did not invalidates her from his brothers, but through his act of coition, the nine-year and one-day old invalidates whether at the outset or at the conclusion, and our Mishnah is deficient and should be read as follows: but rather he invalidates at the outset and they invalidate at the outset and at the conclusion. When is this said? Through betrothal by statement, but an act of coition even at the end also invalidates. How so? A child who is nine years and one day old who came upon his dead brother’s childless widow, etc.
+
+Mishnah 7
+
+פסל על ידו – for it is to him like a statement of betrothal after a statement of betrothal and both of them take effect with regard to her.
+ר"ש אומר לא פסל – For the act of coition of a child who is nine years old, according to Rabbi Shimon doubtfully acquires [as a wife] and doubtful does not acquire [as a wife]; if it acquires, it acquires completely, and does not benefit his brother’s act of coition. And if he doesn’t acquire, it is to him like someone who did not engage in sexual intercourse, neither for him, nor his brother. Therefore, he did not invalidate, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 8
+
+בן ט' שנים ויום אחד שבא על בימתו ומת חולצת ולא מתיבמת – for she upon her the interdependence of a childless widow and her late brother’s brothers (i.e., the levirate relation) two brothers-in-law for the act of coition of this one, the younger (i.e., nine days and one-day old) is like the statement of levirate marriage from the older. She does not leave the levirate relation of the falling of the first [brother], and there falls upon her the levirate relationship through the falling of the second [brother] (see Rashi on the concluding Mishnah in Tractate Yevamot 96b). But it is taught in the Mishnah in Chapter Three (“Four Brothers”) (Tractate Yevamot, Mishnah 9, [referring to] the one who is subject to the levirate power of a single brother-in-law, and not the one who is subject to the levirate power of two brothers-in-law.
+נשא אשה – [he married a woman] who is not his sister-in-law (i.e., the widow of the deceased childless brother), and he has brothers, 
+הרי זו פטורה – she is exempt, even though his sexual coition (i.e., of the brother who is nine years and one day old) is considered coition but his acquisition is not an acquisition at all until he brings forth two [pubic] hairs. But the widow of the childless dead brother, since she is dependent upon him, the Rabbis made her like a statement of betrothal.
+
+Mishnah 9
+
+אם לא ידע הראשונה משהגדיל ראשונה חולצת ולא מתיבמת – for the levirate relationship of two levirs is upon her, for since he did not know her [sexually] once he grew up, she did not leave from the first falling [of the levir to her].
+רבי שמעון אומר מיבם לאיזה שירצה – for Rabbi Shimon does not hold by the levirate relationship of two levirs , and these words, we mentioned in the chapter of “Four Brothers” (Tractate Yevamot, Chapter 3, Mishnah 9).
+וחולץ לשניה – for they are not rival wives to exempt one of them with the levirate marriage of her colleague. But a levirate marriage of both of them does not occur since she is her rival wife as part of the statement of levirate marriage of the Rabbis, but it appears as two widows of a brother who died without issue who come from one house.
+אחד בן תשע ואחד בן כ' – both are equal for everything mentioned above, for as long as they haven’t brought forth two [pubic] hairs, he is a minor. Until he will be thirty five years of age and if he arrive at the thirty five years and did not bring forth two [pubic] hairs, even though they didn’t appear on him, they are a sign of his being castrated/a eunuch that is explained above (see Tractate Yevamot, Chapter Eight, Mishnah Four) – which is that of a natural eunuch.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+נושאין על האנוסה – for after he raped or seduced a woman, it is permitted to marry her daughter or her mother or her sister, as it is written (Leviticus 20:14): “If a man marries a woman and her mother, ‘[it is depravity],” in all of them it is sated, “lying with/שכיבה “ but here, it states “לקיחה/takes in marriage,” to inform you that the manner of taking [to wife] is what the Torah forbade.
+רבי יהודה אוסר – as it is written (Deuteronomy 23:1): “No man shall marry his father’s former wife, so as to remove his father’s garment” (i.e., to lay claim to what his father had possessed: Cf. Leviticus 18:8, 20:11, Ezekiel 16:8 and Ruth 3:9). The garment that his father saw, he should not reveal. But the Halakha is not according to the Rabbi Yehuda. But the Sages prohibited those summoned on suspicion of intercourse from the woman. To marry her daughter, or her sister, or her mother or one of her relatives, because she is found with them always, and the come to get accustomed to sin. But if he transgressed and married one of these relatives of the woman he raped or seduced or of the relatives of his wife whom he was suspected of having relations with her, we don’t remove her from his hands. But our Mishnah which teaches: “They marry the kinswomen of a woman who one has raped or seduced,” that applies, even ab initio. We are speaking after the death of the raped or seduced woman, for now, there isn’t a suspicion lest after that he will marry her daughter, he will be faithless with the first.
+
+Mishnah 2
+
+לא חולצין – for we require brotherhood from the father. But converts do not have relatives from the father.
+
+Mishnah 3
+
+שנתערבו ולדותיהן – and each of them has a certifiable son who was not mixed up.
+ארבעה חולצות לאחת – the certifiable son of each of from the four performs Halitzah to one of them (i.e., the widows), and each of them are in doubt regarding here [due to the prohibition] of the brother’s wife, and the fifth son marries here, for whichever way you turn, if she is the wife of his brother, he performs levirate marriage with her, and if not, her levir performed Halitzah to her.
+הוא ושלשה – this one who performed levirate marriage performs Halitzah to the other and the three [women] with him, and the fifth [brother] performs levirate marriage, for whichever way you turn, and these two return and perform Halitzah with the third [woman] and the two who are with him, and the fifth [brother] performs levirate marriage and similarly for all of them.
+ד' חליצות – first because none of them are permitted to perform levirate marriage until the four [brothers] perform Halitzah to her for just as he cannot infringe the prohibition against a sister-in-law’s marriage with a stranger (literally, “for he met a sister-in-law for the market), and the same law applies when the four are able to perform Halitzah for all of them, and the fifth [brother] marries all of them, but rather, this is much better for perhaps each of them happens to come upon him and he fulfills the Mizvah of levirate marriage.
+
+Mishnah 4
+
+מתו כשרים – the certifiable children.
+אחד חולץ – first [performs Halitzah] and afterwards the other [performs] levirate marriage, for whichever way you turn for if this one who performed Halitzah was the son of the daughter-in-law who performed Halitzah with his brother’s wife, for he is permitted to her through this Halitzah and it is well that the other marries her who is the son of the old lady, for the wife of his brother’s son is permitted to him. But if the one who performed Halitzah is the son of the old lady, and he performed Halitzah with the wife of his brother’s son, it is like she had Halitzah from an outsider/foreigner, so that when the son of the daughter-in-law when he performs levirate marriage, he did well in performing levirate marriage.
+
+Mishnah 5
+
+אוכלים בתרומה – that both a Kohen and the servant of a Kohen consume heave-offering/priest’s due.
+וחולקים חלק אחד – It explains in the Gemara (Tractate Yevamot 99b), that this is what he said: and they divide the portion as one; if both of them to the threshing floor/granary as one, they give it to them, but if it was this one (i.e., the children of the Kohen) without that one (i.e., the children of the maidservant), they do not divide it among them for this Tanna holds that they don’t distribute heave-offering/priest’s due to a servant, other than his master is with him (which are the words of Rabbi Yehuda according to the Baraita).
+בין כשרות בין פסולות – for each one of them is a doubtful Kohen and a doubtful slave, those who are pure [Kohanim] are forbidden to a slave and those who are invalidated are forbidden to a Kohen, and a doubtful prohibition [is judged] towards stringency.
+סופגין את המ' – as each one says, “I am not a Kohen.”
+אין משלמין – for each one says, “I am a Kohen” and they don’t remove from doubt.
+ומוכרין התרומה – the heave offering of their grain, they do not give it to the Kohen when they separate it, for each one can say, “bring proof that I am not a Koen” but nevertheless, it is possible for them to consume it, but rather they sell it to a Kohen and the money is theirs.
+ואין חולקים בקדשי המקדש – such as, for example, sacred hides and for each one of these, we state, “ring proof that you are a Kohen and take.”
+ואין נותנין להם קדשים – to offer up.
+ואין מוציאין שלהם – such as if was born to them a first-born, we don’t remove it from their hands and let it pasture/graze until it becomes unfit for sacrifice.
+חומרי ישראל וחומרי כהנים – it explains in he the Gemara (Tractate Yevamot 100a) that their meal offerings are grabbed like the meal-offering of the Israelite and is offered on its own and its remnants are not consumed like the Israelite meal-offering, but rather it is burned like the meal-offering of the Kohanim which is burnt entirely.
+
+Mishnah 6
+
+הן חולצין ולא מיבמין – to his doubtful wife. And one of the sons of the first husband performs Halitzah, lest he was the son of their father, and he does not perform levirate marriage lest he is the son of the later husband, for he is their brother from the mother and not from the father, and his wife [is prohibited] upon them by extirpation, and similarly, the sons of the last wife, and similarly he performs Halitzah to their wives and does not perform a levirate marriage.
+היו לו אחים מן הראשון ומן האחרון -- not from the same mother.
+הוא או חולץ או מיבם – to a wife from the first [marriage], if he is his brother, it is good, if not, she is a foreigner regarding him and as, for example if there is no brother there other than him, one doesn’t provide a sister-in-law to the marketplace and similarly regarding the wife of the last son.
+והם אחד חולץ ואחד מיבם – either the son of the first [marriage] or the son of the last [marriage], he performs Halitzah to her and his colleague performs levirate marriage. If she is his sister-in-law, it is well, and if not, she is strange him, but because of having a sister-in-law in the open marketplace, one doesn’t worry for he has performed Halitzah on his sister-in-law.
+
+Mishnah 7
+
+היה אחד ישראל – one of the husbands was an Israelite and one of them was a Kohen.
+הוא אונן עליהם – perhaps this was on his father, and on the day of his death, he is forbidden to eat Holy Things.
+והם אוננים עליו – and on the day of his death, they both are forbidden [to partake of] Holy Things. And a case can be found that he sees the death of both of them that he was a valid Kohen, for he does not defile himself for them, as for example, that they were betrothed in a mistaken Kiddushin on condition, and it was not fulfilled, and left him without a Jewish bill of divorce and she got married within three [months] and in such a manner, a case can be found that he sees the death of both of them, and he is a valid Kohen, therefore, he does not defile himself to them.
+הוא לא יורש אותן – for the heirs supersede him these with those.
+והן יורשין אותו – for who prevents them and they divide the money between the two of them.
+ועולה במשמרו – to serve and the members of his priestly watch do not prevent him, but he does not take [a share] for all the members of the priestly watch supersede him concerning his colleagues.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+מצות חליצה: ואפילו שלשתן הדיוטות – be surely, that they are called judges and it is essential that they know to lead in reading the Biblical verses similar to judges, for even though it is taught in the Mishnah that the Mitzvah/rite of Halitzah requires three judges, we need to combine with them two others, so that Halitzah will be will be done with five to publicize the matter. And these two that they add on to the three, even if they don’t know how to read [the Biblical verses].
+מנעל – of soft leather, the Halitzah is appropriate but not ab initio, as a decree lest he perform Halitzah with a torn shoe from above for even if it is torn, it sits at the knee, for since it is soft, and we require something that protects and this lacks that. But a sandal made of hard leather and it is torn and does not sit at the knee, one cannot make the decree that lest he perform the Halitzah ritual with a torn sandal; therefore, the essence of Halitzah is with a sandal.
+
+חליצתה פסולה – like a kind of felt housing for the foot, his Halitzah is disqualified, for we require something that protects; It is written here (Deuteronomy 25:9): “[pull the sandal off] his foot, [spit in his face]” and it is written there (Ezekiel 16:10): “[I clothed you with embroidered garments,] and gave you sandals of dolphin leather to wear, [wound fine linen around your head, and dressed you in silks],” and it is of leather.
+מן הארכובה ולמעלה חליצתה פסולה – that the straps of the shoe are tied above from the knee.
+
+Mishnah 2
+
+בסנדל של עץ כשרה – and it would be covered with leather.
+חלצה בגדול – that the sandal was large from the measurement of his foot, if he is able to walk in it, his Halitzah is valid.
+או בקטן – from the measurement of his foot, if it covers the majority of his foot, his Halitzah is valid. But the Halakha is according to Rabbi Eliezer regarding what disqualifies a Halitzah at night, but the Halakha is not according to him in what validates a Halitzah with a left shoe.
+
+Mishnah 3
+
+חלצה ולא קראה חליצתה כשרה – for since the All-Merciful wrote (Deuteronomy 25:9): “Thus/ככה “ which implies an indispensable condition to the deed as it is written (Deuteronomy 25:9): “Thus shall be done to the man [who will not build up his brother’s house],” and the calling is mere speaking
+דבר שהוא מעשה באיש – such as, for example [the case of] Halitzah where the woman performs the action with the body of the man, to exclude spitting, which is not an action with the body of the man.
+
+Mishnah 4
+
+החרש שנחלץ חליצתו פסולה – he does not free her in a place where there is another who is valid.
+והחרשת שחלצה פסולה – and she herself is not freed through her Halitzah and she has no remedy other than through levirate marriage and if he wanted afterwards to free her, he releases her with a Jewish bill of divorce.
+והחולצת לקטן חליצתה פסולה – all where we taught in our chapter that her Halitzah is invalid, she is not able to engage in a levirate marriage after that Halitzah and she requires another valid Halitzah to free her for herself and this Tanna/teacher who calls the Halitzah of a minor an invalid Halitzah, which implies that it invalidates her from engaging in a levirate marriage, is Rabbi Meir, for had it been the Rabbis, they would say there is no Halitzah of a minor at all, and she is not invalidated from engaging in a levirate marriage, and the Halakha is according to the Sages.
+
+Mishnah 5
+
+חלצה בשנים – fit/valid.
+בשלשה – and one of them is a relative or invalid, and there didn’t remain an other than two valid individuals,
+חליצתה פסולה – her Halitzah is disqualified, and such is the Halakha, that there is no valid Halitzah with less than three.
+
+Mishnah 6
+
+עצה ההוגנת לו – if he is a young body and she is an elderly woman; he is an elderly man and she is a young girl, they say to him: “What are you doing with a young girl, what are you doing with an elderly woman – go to someone like yourself.”
+קוראה – “My husband’s brother refuses [to establish a name in Israel for his brother]” (Deuteronomy 25:7) and he recites: “I do not want to marry her” (Deuteronomy 25:8). She removes his shoe and spits [in his face] and recites (Deuteronomy 25:9) “Thus shall be done [to the man who will not build up his brother’s house!].” And the Halakha is according to Rabbi Yehuda who stated that it is a Mitzvah for all who are standing there to state (Deuteronomy 25:10): “the family of the un-sandaled one,” “the family of the un-sandaled one,” “the family of the un-sandaled o
+
+Chapter 13
+
+
+
+Mishnah 1
+
+בית שמאי אומרים אין ממאנין אלא ארוסות – an orphan girl whose mother and/or brothers married her off does not protest against/refuse her marriage other than from betrothal.
+בבעל – [but] if he died and she did not protest against him and fell before a levir, she does not leave with a protest/annulment, but rather, she should wait until she grows up and performs the ritual of Halitzah.
+אין בנות ישראל הפקר – and even from betrothal, she should not refuse and become betrothed to another [man] and then return and protest [again], but rather, she protests/refuses this one and she should delay from becoming betrothed to another until she grows up.
+ותמאן ותנשא – not to go back and to protest/annul another time. But rather, this is what he said: she protests/annuls and delays from becoming betrothed to another [man] until she grows up, or if he want to get married, she annuls/refuses her husband and gets married immediately, for furthermore she does not protest/annul, according to the School of Shammai, for she is married.
+
+Mishnah 2
+
+אין מעשה קטנה אלא כמפותה – for she is like someone who is not married, but the Halakha is not according to Rabbi Eliezer. But the Halakha is according to Rabbi Hanina ben Antigonos. But a seduced woman from the age of six is in the legal status of someone who does not know how to preserve her betrothal [gift], and she does not need to protest/refuse, but older than six years of age, is in the legal status of someone who knows how to keep her betrothal [gift], and even though she is more confused/foolish. But from age six until age ten, she requires an examination if she knows how to keep her betrothal gift or not. And the girl may refuse/annul until she reaches the age of twelve years and one day and she shows signs [of puberty]. After that she does not refuse/annul, even if he did not come upon her [sexually]. But if he came upon her [sexually] after the age of twelve years and one day, even though she did not bring forth signs [of puberty], we suspect lest these signs fell off and he acquired her.
+
+Mishnah 3
+
+כל עכבה שהיא מן האיש – he (i.e., the husband) gave her a Jewish bill of divorce, this is the hindrance that comes from the man, for since she did not refuse/protest him, she revealed her intention that all that she tarried/delayed with him was for him. If she protested/refused him, this is the hindrance that is not from the man, for she did not detain herself with him because of marriage, and our Mishnah explains that and continue.
+
+Mishnah 4
+
+מותרת לחזור בו – even though that he did not restore her [as his wife] and she married another [man] as a result of divorce, and she became widowed [from the death of the second husband], she is prohibited to [marry again] the first, nevertheless, if he restored her [as his wife] and she refused/protested him, this refusal comes and reveals that she is a minor and her Jewish bill of divorce is annulled and there is nothing in her second return like restoring his divorced wife when she married another person.
+זה הכלל – meaning to say, even many times that he divorced her and restored her [as his wife] and she refused/protested him, if she married another man as a result of a Jewish bill of divorce, she is prohibited to return to him, but as a result/in the midst of a refusal/protest, she is permitted to return to him.
+
+Mishnah 5
+
+לאחר ומינה בו – meaning to say, she went back and got married to a third [man] and she refused him.
+כל שיצתה ממנו בגט אסורה לחזור בו – even though she left from who came after him with refusal, his Jewish bill of divorce was not annulled.
+
+Mishnah 6
+
+מותרת לבים – and we don’t say that the first marriage cause the sister-in-law to fall before the levir, and from the time that his brother divorced her, it establishes upon her the prohibition of the brother’s wife, that would be for her upon the divorce of his brother.
+רבי אליעזר אוסר – he decrees all of these because of the orphan during the life of the father, for we say further on in our Mishnah that after her return, she is like a divorced woman even according to the Rabbis, but the Halakha is not according to Rabbi Eliezer.
+ביתומה בחיי האב – even though the father is living, she is like an orphan in regard to Kiddushin, for furthermore, the father does not have the power to receive her betrothal/Kiddushin. But if he restored her [as his wife] while she was a minor, she prohibited to engage in levirate marriage if he dies while she is a minor, for the return of betrothal/Kiddushin is not anything, for since the control of the father upon her has been released, she herself lacks a hand and she would be like a divorced woman continuously.
+
+Mishnah 7
+
+תצא משום אחות אשה – and she is exempt from Halitzah and from levirate marriage.
+מת בעלה של גדולה – and she fell before the husband of the younger [sister], the levirate relation of the older [sister]which she according to the Torah prohibits the younger [sister] upon him because her marriage is according to the Rabbis and she would be the sister of her levirate relation. What are they to do?
+רבי אליעזר אומר מלמדים הקטנה שתמאן בו – and uproot her marriage, and he would perform levirate marriage to the older, and the Halakha is according to him.
+רבן גמליאל אומר – the levirate relation of the older [sister] does not prohibit the younger [sister], for Rabban Gamaliel holds that the levirate marriage is not strong to prohibit his wife upon him; therefore, if she refuses, it is better and the older [sister] should under go levirate marriage, and if not, the younger [sister] should wait with him until she grows up and her marriage will be according to the Torah, and afterwards, the older [sister] will leave because of [the prohibition of] the wife’s sister. But not to have Halitzah for the older [sister], because he has invalidated the first [sister] upon him because of being the sister of the woman who performed Halitzah.
+אי לו – Woe to him who removes his wife with a Jewish bill of divorce and doesn’t teach her to refuse/protest, for we state that a person should distance himself protests/refusals.
+
+Mishnah 8
+
+לשתי יתומות – foreigners (i.e., not related to each other).
+או חליצתה – after she grows up.
+וכן שתי חרשות – meaning to say, that juste as the two minor-age girls, having a sexual act with one of them exempts her rival/co-wife, so also with two deaf-mute women, but there is no Halitzah, to state that a deaf-mute woman is not one who engages in Halitzah.
+אחת קטנה ואחת חרשת – even though that for both of them, their marriages are not complete marriages, nevertheless, we did not know which of them is satisfactory to him and she is considered more his wife.
+
+Mishnah 9
+
+לא פסל את הראשונה – for their acts of sexual intercourse are equivalent, and if the first one is acquired, she is his wife, and the sexual intercourse of the latter is fornication. But, if she is not acquired, both of hem are considered as foreigners to him for they were not acquired to his brother and he sustains the first who was not invalidated to him but not the latter one, for perhaps they were acquired, and when he comes upon the first one, he fulfills that one upon her through the prohibition of two houses.
+פסל את החרשת – for perhaps the younger was acquired completely, and the acquisition of the deaf-mute woman is leftover, and he has two homes, and we reach the conclusion in the Gemara (Tractate Yevamot 111a) that a minor girl that there is a doubt if she is acquired completely for since she is worthy of sexual intercourse after a time and there is doubt if she is not acquired at all. And a woman who is a deaf-mute is acquired and she is left over, meaning to say, that she is acquired partially and is not acquired in a complete manner but nevertheless, if he comes upon a deaf-mute after he came upon a minor, he did not invalidate the minor, whichever way you turn, if the minor woman is acquired completely, he has acquired her, and the sexual act with the deaf-mute comes after that is not anything, and if she is not acquired at all, even to his brother, she was not acquired, and she is a foreigner (i.e., not related to him), but if he came first upon the deaf-mute and afterwards upon the minor, he invalidate the deaf-mute, for perhaps the acquisition of the minor was a complete acquisition, and he invalidated the acquisition of the deaf-mute which is an acquisition with something leftover. But there are books that have the reading – if he comes upon the minor girl, for we decree that because of when he came upon the deaf-mute girl and afterwards came upon the minor.
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+ר' אליעזר אומר בכולן מלמדין – And the Halakha is according to Rabbi Eliezer.
+
+Mishnah 12
+
+יגדלו זה עם זה – and he is not able to divorce her until he grows up, for the Jewish divorce bill of a minor is not a Jewish divorce bill.
+היבמה שאמרה בתוך שלשים יום – that the levir took her in marriage, I have not had sexual relations with the levir and he states, “I had sexual relations with you,” and it is enough for you with a Jewish bill of divorce, they force him to perform Halitzah for she is believed that up to thirty days, we establish that a person sustains himself and doesn’t engage in sexual intercourse.
+לאחר שלשים יום – he is believed that a person does not restrain himself without sexual intercourse for more than thirty days [after his marriage] (see Talmud Yevamot 111b). But, however, she is not permitted and considers herself a piece [of meat] and she is forbidden and requires Halitzah and we request of hi that he perform Halitzah but we don’t for him, for he stated that he had sexual intercourse [with her]. That we force him to perform Halitzah is within thirty days and we request of him to perform Halitzah after thirty days, and we don’t force him and we request that he perform levirate marriage. The Gemara (Tractate Yevamot 112a) establishes such as the example that the Jewish bill divorce leaves from under her hand, for since he gave the Jewish bill of divorce to his levirate relation, she was invalidated to him; but, however, she requires Halizah to make her permissible to the world. But if she herself said, “I had sexual intercourse [with him]” and he states that “I did not have sexual intercourse [with her],” we don’t suspect his words, and she does not require Halitzah.
+
+Mishnah 13
+
+הנודרת הנאה מיבמה בחיי בעלה כופין אותו שיחלוץ לה – she did not intend that her husband should die, and that she would fall before him (i.e., the levir) for levirate marriage, and she takes her Ketubah [settlement]. But, after the death of her husband, she rebels and we establish that we write a document stating the wife’s refusal of duties on the sister-in-law waiting for the levir to act and we requires of him to perform Halitzah and to give her Ketubah if he desires, but if he doesn’t want to perform Halitzah and she rebels against him, and she comes to lose her Ketubah [settlement], we force him to perform Halitzah.
+
+Chapter 14
+
+
+
+Mishnah 1
+
+כשם שכונס ברמיזה – meaning to say, just as concerning betrothal/sanctification, so also divorce. For just as a man of sound senses [who marries] with a deaf-mute woman with gestures (i.e., sign language), who gesticulated to her until she is reconciled to him and with a gesticulation he will divorce [her] if he wants to divorce [her].
+ונתחרשה – even though that it was a complete betrothal/sanctification since she was of sound sense at that time.
+אם רצה להוציא יוציא – for we don’t require the consent of the wife.
+נשתטית לא יוציא – for even though she knows how to preserve her Jewish bill of divorce and can be divorced according to the [laws of] the [Written] Torah, the Sages established that he should not divorce her in order that people will not treat her with the practice of being an outlaw (see Talmud Yevamot 66a – as she had the neither the legal status of a freed woman nor that of a slave).
+נתחרש הוא – after betrothal/sanctification, since for even though his betrothal was a complete betrothal, he can never divorce her, for a Jewish divorce that does not completely release the complete betrothal/sanctification.
+
+Mishnah 2
+
+שהשיאה אביה – while she was a minor girl and accepted her betrothal/sanctification and they were a complete Kiddushin/sanctification, even though she is a deaf-mute girl, for with the consent of her father, she was betrothed and not with her consent/knowledge.
+יוצאה בגט – even after she grew up and the power of her father has no legal effect, she receives her Jewish bill of divorce.
+אף זו – a woman of sound senses who became a deaf-mute woman and in a similar manner.
+
+Mishnah 3
+
+הרי אלו פטורות – for since both of them are deaf-mute males or both of them are deaf-mute women, just as the betrothal for this one, so too is the betrothal for that one, and the betrothal of his wife occurs even though they are not complete and they annul/cancel the levirate relation, for she is not a complete levirate relationship.
+יכנסו – for there is no removal of the shoe with a deaf-mute male and deaf-mute female which are not [considered applicable with] (Deuteronomy 25:7): “and she [his brother’s widow] shall declare, [‘My husband’s brother refuses to establish a name in Israel for his brother]’, (Deuteronomy 25:8), “[If he insists,] saying, ‘I don’t want to marry her’],” and afterwards if they want to put them away, they put them away with a Jewish bill of divorce, for a Jewish bill of divorce by intimation (i.e., sign-language), and remove the legal status of his marriage and the levirate relation of his brother through intimation (i.e., sign-language).
+
+Mishnah 4
+
+מוציא את אשתו בגט – for the levirate relationship of his sister that comes on account of complete betrothal/Kiddshin prohibits her to him, for there is no power in his betrothal to push away the widow of the brother who died without children because of [the prohibition of] the his wife’s sister.
+ואשת אחיו אסורה לעולם – for a deaf-mute does not have his show removed and to marry is impossible because of [the prohibition of] his wife’s sister.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+כונס ואינו מוציא לעולם – for his Jewish bill of divorce does not come and cancel the first levirate relationships of his brother.
+
+Chapter 15
+
+
+
+Mishnah 1
+
+האשה. שלום בינו לבינה – for if there had been a dispute between him and her, perhaps on account of hatred, she intended to prohibit herself with him.
+ושלום בעולם – for if there had been a time of an interdiction of travel, perhaps when she saw that he delayed a long time and did not return, she said; “certainly thugs killed him.” Alternatively, if she saw that he was wounded in war and she thought that the certainly would die, but when there is peace in the world, if she did not see that he died, certainly there is suspicion of disgrace lest he come after she marries married, and she will be disgraced by immorality.
+רבי יהודה אומר כו' – and the Halakha is not according to his view.
+אמרו לו – to Rabbi Yehuda, he should marry a bright/smart woman, an imbecile woman, he should not marry, but rather, all are the same.
+
+Mishnah 2
+
+בבאה מן הקציר – like a case that took place where the people of the city went to reap wheat and a snake bit one of them and he died, and she came and announced it to the Jewish court and they sent forth and found that it (i.e., the case that took place) was like her words. But the Sages did not permit [her to get remarried] but rather it was an illustration that the matter should be something nearby. But she is not believed regarding something taking place abroad.
+אלא בהוה – the case that took place, such it was and the same law applies to other places.
+
+Mishnah 3
+
+שאין האחים נכנסים – to the inheritance of her husband as the All-Merciful said (Deuteronomy 17:6): “[A person shall be put to death] only on the testimony of two [or more] witnesses,” and it is concerning her marriage that the Rabbis were lenient because of the deserted/chained wife.
+מספר כתובתה – from the formulaic language that is written in the document of the Ketubah , that when she will marry to another, and she is considered married, and if so, she takes her Ketubah settlement.
+
+Mishnah 4
+
+חוץ מחמותה – the reason for all of them is because they hate her and that she intends to disgrace herself. Her mother-in-law hates her for she says in her heart (i.e., to herself): “this one will consume all of my labor.” The daughter of her mother-in-law states that this one will inherit all the fruit of the labor/achievements of my mother and father. Her sister-in-law will view her that perhaps she will end up being her co-wife. The daughter of her husband states, this comes in place of my mother and will consume all the fruits of her labor.
+מה בין גט למיתה – for we say that even the women who are not believed to state that her husband died are believed to bring her Jewish bill of divorce.
+שהכתב מוכיח – For we rely upon the essence of the Jewish bill of divorce. And even though that it is upon them also that we rely that they must state “in my presence it was written and in my presence it was signed.”
+עד אחד אומר מת ונשאת – not exactly that she got married, but rather that they permitted her to get married even though she didn’t get married. But after that, one witness came and staed that he did not die, she does not go forth from the first legal permission.
+עד אחד אומר מת ושנים אומרים לא מת – as for example that they are disqualified for testimony, and we teach that since the Torah believed one witness, there is no legal testimony here, for just as one [witness] is considered disqualified for testimony, they are also considered [disqualified for testimony]. Therefore, he followed after the majority of opinions, whether legal or disqualified.
+שנים אומרים מת ואחד אומר לא מת וכו' – this comes to tell us that we follow after the majority of opinions of those disqualified for testimony, whether for leniency or for stringency.
+
+Mishnah 5
+
+אחת אומרת מת – two co-wives/rival wives who come from abroad; one says my husband died, and the other says, he didn’t die.
+ר"מ אומר הואיל ומכחישות כו' – but the Halakha is not according to his view.
+
+Mishnah 6
+
+היתה בת ישראל לכהן – if her co-wife/rival wife was the daughter of an Israelite married to a Kohen, she can partake of Terumah/priest’s due on the assumption that her husband is alive and she does not take into consideration the testimony of her co-wife/rival wife for since she is not believed to cause her to be married, she is not believed to disqualify her and such is the Halakha.
+
+Mishnah 7
+
+אמרה מת בעלי ואח"כ מת חמי – her mother-in-law is prohibited [from remarrying] for a bride does not testify [against] her mother-in-law and even though she stated in the first segment [of the Mishnah]: “my husband has died,” and furthermore, she is no longer her daughter-in-law and she was a stranger, nevertheless, she is not believed.
+היתה בת ישראל לכהן תאכל בתרומה – in this also, the Halakha is according to Rabbi Tarfon but if he betrothed one of the five women (see Tractate Yevamot, Chapter 15, Mishnah 4), and he doesn’t know which of them he betrothed, and similarly if he stole from one of the five and doesn’t know which of them he stole from, and in both of those, the Halakha is according to Rabbi Akiva.
+
+Mishnah 8
+
+מת בעלי ואח"כ מת בני נאמנת – since she had a son, and was not in the legal status/presumption of being chained to the levir when she departed, now also when she said: “my husband died,” and afterwards [said]: “my son died,” when she has no interdependence of a childless widow and her late husband’s brothers (i.e., to the levirate relation), she is believed. But if she said, “my son died” and afterwards [said]: “my husband died,” and she wants to be married by the levir, she is not believed. But if she came to be married to anyone in the world, we suspect her words for she compares herself as a piece (of meat) that is forbidden forever, and she removes the shoe of her brother-in-law who refuses to marry her and does not marry her levir.
+
+Mishnah 9
+
+ניתן לה בן במדינת הים – and my son died and after[wards], my husband died, we don’t remove her from the original legal presumption that she says that she still needs to marry the levir, she is believed and permitted to be married by the levir.
+אינה נאמנת – to marry anyone in the world without removal of her brother-in-law’s shoe, for the Rabbis believed her as a wife, concerning her husband she is believed, because of evidence by implication and she is allowed to marry, but to free herself from the levir, she is not believed because sometimes she is hated by him and we suspect her words for she frees herself from the levir, and removes her levir’s shoe and does not marry the levir.
+
+Mishnah 10
+
+ניתן לי יבם במדינת הים – that her mother-in-law gave birth to abroad, and she went in the legal presumption that she has no levir.
+מת בעלי ואח"כ מת יבמי וכו' – in both cases she is permitted to anyone in the world and is believed and permitted to anyone in the marketplace [of the world] in her original presumptive legal status that the mouth that forbids is the one that permits.
+
+Chapter 16
+
+
+
+Mishnah 1
+
+האשה. לא תנשא – since her husband went [abroad] without children.
+ולא תתיבם – for perhaps her rival/associate wife gave birth, and if she should say, perform the ritual of removing the shoe of the brother-in-law who refuses to perform levirate marriage, and afterwards marry whomever you want in the world whichever way you turn. They answered in the Gemara (Tractate Yevamot 119b) because a woman whose husband died without children who has performed the rite of Halitzah with a brother of the deceased is disqualified of [marrying into] the priesthood and if she should perform the rite of Halitzah and it is found afterward that her rival/associate wife gave birth to a living child, her Halitzah is not anything, they need to announce concerning her that she is fit for the priesthood, and was not disqualified on account of that rite of ahalitzah. And whomever that it is found at the time of her Halitzah, and is not found at the time where they announced about the Halitzah, it is nothing and she is not disqualified from the priesthood through her and when he sees her afterwards married to a Kohen, he would say that a woman who had performed the rite of Halitzah is permitted to a Kohen.
+היתה לה חמות – abroad.
+אינה חוששת – perhaps she had been given a levir even though we suspect above lest her rival wife had given birth whether to a male or a female, he exempts her to this one who is performing the duty of levirate marriage but her mother-in-law, if she also gave birth, she would not be needed for her for this one but if she had given birth to male, it is possible to state that perhaps she aborted, and if you can assume that she did not abort, perhaps it was a girl.
+יצתה מלאה – pregnant.
+חוששת – perhaps she had been given a levir. But the Halakha not according to Rabbi Yehoshua who said that she does not have to worry/scruple [concerning her].
+
+Mishnah 2
+
+שתי יבמות – the wives of two brothers.
+מפני בעלה של זו – perhaps he is living and she is bound/chained to him, and even though that his wife states that he has died, she is not believed to permit this one (i.e., the woman) to the whole world through her [words on her] lips for the widow of a brother who died without issue does not provide testimony on her fellow widow of a brother who died without issue.
+לזו עדים – whose husband died and the other [woman whose husband died] does not have witnesses.
+זו שיש לה עדים אסורה – to marry to the entire world, for she is a widow of a brother who died without issue who did not have witnesses that he died.
+וזו שאין לה עדים מותרת – for on account of her husband, she is not forbidden, for she is believed to state: “my husband died,” and because of her being a widow of a brother who died without issue also, she is not forbidden for witnesses came testifying that he had died.
+לזו בנים ולזו אין בנים – and there are witnesses neither to this one nor to that one; the woman who has children is permitted [to remarry] and the one who has no children is prohibited [from remarrying].
+נתיבמו – that they had here two widows of brothers who died without issue and they married their levirs and the levirs died, they are forbidden to marry anyone in the whole world: this one (i.e., the first woman), because of the first husband of the other one, and that one (i.e., the second woman) because of the first husband of the other one, even though both were married to their levirs because of the presumption that their husbands had died, through their own testimony hey married, and they were believed, for the woman who said: “my husband died,” should be married by her levir. But now, that they would will be married to anyone in the world, no, for if they would marry to anyone in the world, it would be found that the testimony of this woman would be beneficial to that one (i.e., woman) and the testimony of that one (i.e., woman) would be beneficial to the other (i.e. woman), and widows of brothers who died without issue cannot give testimony one for the other.
+הואיל והותרו ליבמין – on the presumption their husbands had died, they were permitted to marry anyone in the world, and furthermore, we don’t suspect lest that they are living, but the Halakha is not according to Rabbi Eleazar.
+
+Mishnah 3
+
+פרצוף פנים עם החוטם – if he did not see him with the appearance of his face or that his nose was taken , we don’t testify to permit [someone else] to marry his wife, for perhaps it is not him.
+מגוייד – dissected like [Daniel 4:14]: “Hew down the tree, [lop off is branches].”
+או חיה אוכלת בו – specifically in he place where his soul does not depart from [his body], but if it in the place where the soul departs, he testifies about him that he has died.
+אין מעידין אלא עד ג' ימים – if they did not see him until after three days of his death, we don’t testify regarding him, for we suspect lest the appearance of his face has changed and this [individual] is not that whom they think [that it is].
+ר' יהודה בן בבא אומר לא כל אדם וכו' – there are people who speedily blows/swells up, such as a heavy persn, and there is a place where a person speedily decomposes and to change, such as in a hot place, and there is a time when the world is hot and a person speedily decomposes and changes, and everything is according to the individual, and the place and the time, whether for leniency or for stringency and the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+מים שיש להם סוף – that appears all four directions that surround the water and water that is not in sight of shore, that a person cannot see all about him. But Rabbi Meir does not make a distinction between a body of water that is not within sight of shore and a body of water that is within sight of shore but the Sages dispute in the Baraita (see Tosefta Yevamot, Chapter 14, Halakha 5 and Talmud Yevamot 121a) and state that a body of water that is within sight of shore, his wife is permitted if he tarried there a period of time where it is impossible that he would live, according to this period of time within the water. But water that is not in sight of shore, his wife is forbidden [to remarry] for lest after he came up from there, he left and went on his way, as Rabbi Yosi stated in our Mishnah, and the Halakha is according to the Sages.
+ועלה לאחר שלשה ימים – for Rabbi Meir holds that a person can live within the water for a number of days, and because of this, even in water that is within sight of a shore, that if he comes out, someone will see him, for we suspect that perhaps after he would come out after many days and they wouldn’t see him. But Rabbi Yosi disputes on this and says that there is an incident about a blind person who went down to ritually immerse in a cave and the cave had water that is in sight of a shore and they remained until they died and their married off their wives.
+מן הארכובה ולמטה – since he would be able to live, [his wife] should not remarry lest he leaves and no one sees him, for they are a body of water that is not within sight of a shore.
+
+Mishnah 5
+
+אפילו שמע מן השנשים – that they don’t intend to testify, he can go to testify so that his (i.e., the dead person) wife may marry.
+הרי אנו הולכים לספוד ולקבור את איש פלוני – in the Gemara (Tractate Yevamot 121b) that one requires that they would say, “we come from eulogizing and burying this particular individual,” and it also requires that he would hear them telling of the matters of the eulogy: “such-and such Rabbis were there,” “such-and-such eulogies were there,” because it is the manner of young children to pay and to bring up names and lest it was an ant or locust that they buried, and bring them in with the name of that certain individual.
+
+Mishnah 6
+
+משיאין על פי בת קול – [if] they heard [the voice] crying out that so-and-so has died.
+בצלמון – the name of a place.
+
+Mishnah 7
+
+ונומיתי לו – I said to him.
+כן הדברים – for all of his colleagues dispute him.
+משובשת בגייסות – and I am not able to go to you to testify on what I heart, but rather, say to them: You are who have offered testimony in my name.
+ר' אליעזר ור' יהושע אומרים כו' ור"ע אומר כו' – but the Halakha is not like one of them bu rather the Halakha is that we marry on the word of a woman and on the word of relatives except for five women that are taught in our Mishnah (see Tractate Yevamot, Chapter 15, Mishnah 4). But on the evidence of a single witness, on the evidence of a woman, on the evidence of a slave, on the evidence of a maid servant is fit for the testimony of a woman.
+לא תהא כהנת כפונדקית – meaning to say, of distinguished birth, she is not believed like an heathen inn-hostess, in astonishment, and if they believed the heathen inn-hostess, she makes a statement in ignorance of its legal bearing, all the more so, that they would believe an Israelite woman.
+לכתהא פונדקית נאמנת – meaning to say, that the inn-hostess is not believed.
\ No newline at end of file
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+Bartenura on Mishnah Yevamot
+ברטנורא על משנה יבמות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Yevamot
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Yevamot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+חמש עשרה נשים פוטרות צרותיהן – for one of them was married to his brother, and he had two wives and died without children, both of them are exempt [Halitzah and levirate marriage] , as it states (Leviticus 18:18): “Do not marry a woman as a rival to her sister and uncover her nakedness in the other’s [lifetime],” for the inference does not teach us about her but rather to teach you that even his sister-in-law (i.e., the widow of a brother who died without issue) that is stated about her (Deuteronomy 25:5): “Her husband’s brother shall unite with her: [he shall take her as his wife and perform the levir’s duty].” If she is “do not marry a woman as a rival to her sister” and the same law applies to the rest of the forbidden relationships [in the Torah] that have [the punishment of] extirpation. But I don’t have anything but her, her rival-wife, from where do we learn this in the Torah? The inference teaches us לצור צרתה (I Samuel 1:6) – “her rival”; from where do we learn in the Torah צרתה? The inference teaches us (Leviticus 18:18): לצרור – “as a rival,” which implies “do not marry,” neither he nor her rival wife, nor the rival of her rival wife.
+בתו ובת בתו וכו' – regarding his daughter from his outraged wife, and similarly, the daughter of his daughter and the daughter of his son, for whereas his daughter from his wife which is the daughter of his wife for since it is written (Leviticus 18:17): [“Do not uncover the nakedness of] a woman and her daughter,” there is no difference whether it is from him neither there is any difference if it is from another man, but his daughter from his outraged wife, one does not derive from this Biblical verse, because it implies a wife through betrothal/Kiddushin, but it is derived from (Leviticus 18:17): “[nor shall you marry] her son’s daughter or her daughter’s daughter [and uncover her nakedness: they are kindred; it is depravity].”
+חמותו ואם חמותו ואם חמיו – all of these are forbidden to him because of (Leviticus 18:17): “Do not uncover the nakedness of a woman and her daughter; nor shall you marry her son’s daughter or her daughter’s daughter [and uncover her nakedness];” there is included within this his mother-in-law, the mother of his mother-in-law and the mother of his father-in-law.
+אחותו מאמו – [his sister from his mother] who was married to his brother from his father, and he died, and similarly, the sister of his mother, for there is no levirate marriage, other than with his brother from his father for we derive “his brother, his brother” from the children of Jacob; just as there it is from the father, even though that there are none from the mother, so too here, there is no difference.
+ואשת אחיו מאמו – [the wife of his brother from his mother] who died and she married his [the dead husband’s] brother from his father for she was a stranger regarding him, and he died without children and she fell before him for levirate marriage but she is forbidden to him because she was first the wife of his brother from his mother, and is prohibited to him forever, as it is written (Leviticus 18:16): “Do not uncover the nakedness of your brother’s wife; [it is the nakedness of your brother],” and we expound, “your brother,” whether from the father or whether from the mother.
+ואשת אחיו שלא היה בעולמו – such as, for example, Reuven who died without children and a brother was born to him after his death and his name is Levi, but Shimon performed levirate marriage with his wife and he has another wife and he died without children, and both of them fell before Levi, both of them are exempt, since the wife of Reuven who married Shimon is forbidden to Levi through [the punishment of] extirpation because Scripture had exempted him from Levirate marriage from Levi, as it states (Deuteronomy 25:5): “When brothers dwell together [and one of them dies and leaves no son the wife of the deceased shall not be married to a stranger, outside of her family: Her husband’s brother shall unite with her: he shall take her as his wife and perform the levir’s duty],” that they had one seating in the world; therefore, when Reuven died , she was forbidden upon Levi forever as the brother’s wife who has children and even though that now she fell from the power of the marriage of Shimon who was prohibited to him in his world on account of Reuven, and just as she is prohibited, so too is her rival wife forbidden.
+וכלתו – [his former daughter-in-law – who then married his brother] whose son died, and she married his brother and his daughter-in-law is prohibited to him eternally and even after his son died.
+וכולן אם מתו – such as, for example, this son died before the death of his brother ore she refused him, and even though there is no refusal other than with an minor female orphan whose mother or her mothers married her off, it is found regarding her that she refused him during the lifetime of her father, such as, for example, that her father married her off to another and she was divorced while still a minor, her father does not have control over her and she married off to the brothers of her father while she was still a minor, then she goes free through refusal and we call her further on an orphan during the lifetime of [her] father and if she refused his brother or was divorced from him or was found to be a barren woman whose acquisition was an errant purchase, it is as if she was never the wife of his brother, her rival/co-wife engages in a levirate marriage.
+אילוני' – the language of a male ram from the sheep and her signs are explained clearly – that she does not have breasts like women and she does not have signs of puberty and her voice is thick like that of a male and she does not have the lower part of her abdomen like women , meaning to say, that this place does not protrude from her body like the lewdness of other women.
+ואי אתה יכול לומר וכו' – that they already give birth from another prior to her being married to his brother; therefore, these are not barren women and there is also no refusal, for they are adults and only a minor [woman] may refuse, but our Tanna/teacher does not consider his mother amidst the women who exempt their rival/co-wives, for he holds like the one who holds that a man does not marry the outranged woman of his father and seduced woman of his father, but according to the one who says , that a man may marry the outraged wife of his father and the seduced wife of his and this is Halakha. It is possible that his mother married his brother from his father, and when he dies without children, it is found that his mother falls before her son for levirate marriage, and there are found sixteen women who exempt their rival/co-wives, and is mother is one of them, and this is the Halakha.
+
+Mishnah 2
+
+כשם שבתו פטורה – for [his daughter] is prohibited to him and there is no brother other than him, hence her rival/co-wife is also exempt.
+הלכה צרת בתו ונשאת לקאחיו השני – where there is another brother that both of them are permitted to hi, and are not exempt, for there is here the commandment of levirate marriage and one of them engages in levirate marriage and the other is exempt, as it is written (Deuteronomy 25:9): “[Thus shall be done to the man who will not build up] his brother’s house;” he builds one house, but he does not build two homes, and if the second brother performed a levirate marriage with the rival wife of his daughter, and he [himself] has another wife, and he dies without children, and they returned and fell before him.
+כשם שצרת בתו פטורה – that she became forbidden upon him from the time of the falling of his first brother, so too is the latter’s present associate/rival wife of his second brother’s wife is exempt, for this woman exempts her for the rivals of a woman forbidden on account of consanguinity exempts her rival/co-wife.
+ואפילו הם מאה – [and even if they are one-hundred] brothers, and the rivals of a woman forbidden on account of consanguinity of his daughter went and engaged in levirate marriage with his third brother, and he has another wife, and he died without children, both of them are forbidden to each other, and similarly forever.
+צרתה מותרת – to engage in levirate marriage for at the time of the levirate relation, she was not her rival wife.
+וכל היכולה למאן – when she is a minor, [the woman forbidden to a man] and she is able to refuse, but she did not refuse, and his brother died, for since [her betrothal/Kiddushin] is not other than Rabbinic and her levirate relation is not other than Rabbinic, she does not exempt her rival/co-wife from Halitzah but to engage in levirate marriage is forbidden for she appears as forbidden on account of consanguinity.
+
+Mishnah 3
+
+שש עריות חמורות מאלו – and what is their stringency? That they are married to others (i.e., outsiders). But they are not able to marry the brother of this one from his father, and if their husbands died, who are “strangers” (i.e., outsiders) regarding this one, their rival/co-wives are permitted to marry to this one, for the rivals of a woman are not forbidden on account of consanguinity other than when she falls before him for levirate marriage from his brother. And our Rabbi/teacher, Moshe bar Maimon (i.e., Maimonides) explained, that if they married through sin to his brother and he died without children, and they fell [before him] for levirate marriage, their rival/co-wives are permitted, for these are not [forbidden] on account of consanguinity since their betrothal/Kiddushin do not take effect to his brother in those forbidden relations of incest.
+אמו – she cannot marry his brother from his father, for she is to him the wife of the father, according to the one who says that the ravaged wife of his father is prohibited, and above (Mishnah two), I explained, that this is not the Halakha, but rather, his mother exempts her rival/co-wife, for she is able to marry to his brother from his father.
+אשת אביו אשת אחיו מאביו – [that he had children] and the sister of his father, all of them are forbidden to his brother, like they are forbidden to him, and there is not side of Levirate marriage on this forever, and if others married them and they have other wives, and they (i.e., the husbands) died, their rival/co-wives are permitted to marry this one, and similarly, if his brother married them in sin, and he died without children, their rival/co-wives are permitted.
+
+Mishnah 4
+
+בית שמאי מתירין – the rival of a woman forbidden on account of consanguinity is to be married by the levir, for they (i.e., the School of Shammai) lack this exposition/Midrashic interpretation of (Leviticus 18:18): “[Do not marry a woman] as a rival [to her sister and uncover her nakedness in the other’s lifetime].”
+חלצו – [they performed the ritual of Halitzah] the rival/co-wives from the brothers.
+בית שמאי פוסלין – the rival/co-wives from the priesthood, since their [act of] Halitzah is [considered] Halitzah.
+ובית הלל מכשירין – that their [act of] Halitzah was not a necessity and she is considered as one who performed Halitzah from a heathen/foreigner.
+נתיבמו – to brothers.
+בית שמאי מכשירין – [The School of Shammai validates them] to Kohanim, if they had become widowed from their levirs.
+ובית הלל פוסלים – that they had engaged in sexual relationship with those forbidden to them, and one who engages in sexual relations with one prohibited to her makes her a harlot, and a harlot is prohibited to [marry] a Kohen.
+לא נמנעו – and even though that the children of the rival/co-wives who had been married by the levir that according to the School of Shammai are Mamzerim/illegitimate according to the School of Hillel, and they are [included] in the prohibition of marrying the wife of one’s brother upon them, and the [violation of] the [marriage of the] wife of one’s brother is [liable to] extirpation, and those who are liable for extirpation are considered Mamzerim/illegitimate, nevertheless, [members of] the School of Hillel were not prevented from marrying women from the School of Shammai, because they would inform them of those women coming from the rival/co-wives and separate from them.
+אלו על גבי אלו – they would loan their utensils one to the other. And in the Gemara (Tractate Yevamot 14a), raises an objection on that which is taught [in our Mishnah]: “The School of Shammai declares that the rival/co-wives are permitted [to enter into levirate marriage with] the brothers and the School of Hillel [prohibits] . They call it here (Deuteronomy 14:1): “You shall not gash yourselves/לא תתגדדו “ – do not form yourselves into religious [factions]. And they responded – such as the case of one Jewish court in one city – where half teach according to the School of Shammai and half teach according to the School of Hillel, but [where there are] two Jewish courts in one city, and all the more so, two Jewish courts in two towns, it does not matter.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כיצד אשת אחיו שלא היה בעולמו – she exempts her rival/co-wife [from the requirement of levirate marriage or Halitzah].
+ונולד להן אח – and was found to be dependent upon a levir, but upon him she is prohibited because of [the prohibition of] the brother’s wife, for he was not a contemporary [having not yet been born].
+ואח"כ יבם השני את אשת אחיו – and he has another wife.
+ומת – without children.
+הראשונה – she is the wife of the first brother who fell before him already one time, goes forth because of [the prohibition of] being the wife of his brother who had not yet been born.
+עשה בה – this one who died.
+מאמר – the explanation he betrothed her with money (as opposed to a document or an act of sexual intercourse) and with a Yevamah/widow of his deceased brother who died without issue, betrothal thorugh money is not a complete Kiddushin/betrothal, but rather, from the words of the Scribes/Soferim, the Yevamah is not acquired to the levir to become like a completely married woman until he comes upon her and he didn’t have sufficient time to marry her until he died.
+שנייה חולצת – and it does not exempt her because of being a rival of a woman forbidden on account of consanguinity because she is not actually her rival/co-wife.
+ולא מתיבמת – because the statement of intention acquires partially and she is [also] partially a rival of a woman forbidden on account of consanguinity, and in every place where there isn’t complete Kiddushin/betrothal, she performs the act of Halitzah and does not engage in a levirate marriage.
+
+Mishnah 2
+
+ומת – the levir who married the wife of the brother who died without issue.
+מיבם לאיזו שירצה – and she exempts her [co-wife] colleague, and this does not refer to performing a statement of intention [of levirate marriage] , but rather, it refers to the first clause [of the Mishnah], as it is taught, the first is prohibited, etc. and as Rabbi Shimon states for since he was born, she had already had a levirate marriage performed on her and she did not have on this one the levirate relation through the marriage of his first brother ever, she is permitted to him, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+לא חולצת ולא מתיבמת – her rival/co-wife and all the more so she herself, and similarly, a barren woman, as it is written (Deuteronomy 25:6): “[The first son] that she bears [shall be accounted to the dead brother that his name not be blotted out in Israel],” excluding a barren woman [ and similarly, the wife of a eunuch born without visible testicles and an androgynous individual does not engage in Halitzah nor levirate marriage, as it states ( there -Deuteronomy 25:5): “[When brothers dwell together and one of them lies] and leaves no son, [the wife of the deceased shall not be married to a stranger, outside the family],” excluding those for whom it is inappropriate for them to have children, and the wife of a convert and the wife of a freed slave does not engage in Halitzah nor levirate marriage, for there is no legal status of consanguinity neither for converts nor slaves, but a barren woman and an elderly women either engages in Halitzah or levirate marriage.
+אחותה – [her sister] who is a woman forbidden to a man on account of consanguinity when she is [also] her sister-in-law [widow of her childless brother-in-law] such as, for example, when two sisters fell to him from his two brothers and the one is prohibited upon him because of consanguinity such as when she is his mother-in-law or daughter-in-law, she performs Halitzah or levirate marriage but now did not come in contact with the sister of his levirate relation because someone forbidden on account of consanguinity is not his levirate relation.
+
+Mishnah 4
+
+שניות – [secondary grade of forbidden relationships seen as incestuous] – forbidden incestuous or adulterous sexual relationships that the Scribes/Soferim decreed upon them which are called prohibitions resulting from a Mitzvah (i.e., based upon the Mitzvah not to deviate from the rulings of the Sages – see Deuteronomy 17:11), for it is a Mitzvah to hearken to the words of the Sages, and which are they? The mother of his mother, and there is no limitation but if it is the father of his mother alone, and the mother of his father, and it has no limitation [and if the father of his father] and the wife of his father’s father, and it has no limitation, and the wife of his mother’s father alone, and the wife of his brother’s father from the mother, and the wife of his mother’s brother, whether from the mother or whether from the father and there is no limitation, and daughter-in-law of his daughter, and the daughter of his son’s daughter and the daughter of the daughter’s daughter and the daughter of’s his son’s son and the daughter of his son’s daughter, and the daughter [of the daughter] of the son of his wife, and the daughter [of the daughter] of his wife’s daughter, and the mother of the mother of his father’s wife, and the mother of [the mother] of his wife’s mother, and the father of the mother of his wife’s mother, and the mother of the father of his father’s wife.
+
+גרושה וחלוצה לכהן הדיוט – such as, for example, that he (i.e., as a Kohen) transgressed his dead brother and had married a divorcee or a woman who had undergone Halitzah, and when he died, she needs Halitzah for Kiddushin/betrothal takes effect in those liable for violating negative commandments, but not levirate marriage, for she is prohibited to him, but to exempt/free her without anything is impossible, for it is not strong to release her, for we derive “her” from the wife’s sister, which is punishable by extirpation.
+
+Mishnah 5
+
+אח מכל מקום – even a Mamzer/illegitimate child (see Talmud Yevamot 22a)
+אחיו לכל דבר – to inherit him and to become defiled to him.
+שפחה נכרית – her offspring we got after her, as it is written regarding the maidservant (Exodus 21:4): “[If his master gave him a wife, and she has borne him children,] the wife and her children shall belong to the master, [and he shall leave alone],” but regarding a heathen woman, it is written (Deuteronomy 7:4): “For they (literally, “he) will turn your children away from Me [to worship other gods],” since it is not written, “for you will turn [your children] away,” we learn from it - this is what he said (Deuteronomy 7:4): “Do not give your daughters to their sons” – for the husband of your daughter will turn aside the son that your daughter will give birth to him away from Me. But regarding “or take their daughters for your sons” (Deuteronomy 7:3), we are not zealous in religious observance, for a child that comes from the heathen woman is not called your son, but rather, her son.
+
+Mishnah 6
+
+ואינו יודע איזו קדש – and he is prohibited to both of them because each one of them is able to say, this is the wife’s sister.
+חולץ לשתיהן – because she is the sister of the woman engaged in Halitzah, and she is prohibited to him [during her lifetime] according to the Rabbis, but also not to perform levirate marriage in the first clause. For perhaps this is not his widow of the deceased husband who died without issue, and when he came in contact with the sister of his levirate relation, it is like she is his wife.
+היו לו שנים אחד חולץ – at first to the first [woman] and the second, if he wants to engage in levirate marriage with the second, he does so, for if this [one] is his deceased brother’s widow, fine, and if she is her sister, he did not approach the sister of his levirate relation because Halitzah for that one removes her from being a levirate relation.
+קדמו וכנסו – prior to the Jewish court took counsel.
+אין מוציאין אותן מידם – that we don’t remove them from their hands because each one said I am best to marry; alternatively, it is the opposite, that the first who performed a levirate marriage, married the sister of his levirate relation, at that hour he performed a prohibited action and when his brother came and performed a levirate marriage with the second, who is the widow of the deceased brother who died without issue, her levirate relationship has ceased retroactively from the other one.
+
+Mishnah 7
+
+שנים שקדשו שתי אחיות – two strangers (i.e., not related to each other).
+זה חולץ לשתיהן כו' – because each of them is prohibited to perform levirate marriages for perhaps eah one of them came in contact with the sister of his levirate connection.
+היחיד חולץ לשתיהן – for it is impossible for him to perform levirate marriage not prior to the Halitzah of the second because of [the prohibition of] the sister of his levirate relation, but not after Halitzah because of the sister of the woman undergoing Halitzah; therefore, since it is prohibited to perform levirate marriage, he should perform Halitzah to both of them in order to remove her [i.e., the woman] who is his Yevamah /widow of her deceased husband who died without issue from the prohibition of a woman who is the widow of a deceased husband who died without issue from the general public.
+והשנים אחד חולץ – to cause a release of the levirate relation from his brother, if this woman is his Yevama/widow of his dead brother who died without issue, and permit her sister to the second [brother] whatever you want, if she is his sister-in-law/Yevamah, fine, and if she is her sister, you have released the levirate relation of the sister-in-law from him through the ac of Halitzah by his brother.
+אחיו של זה מייבם חלוצתו של זה – whatever you want if this is his sister-in-law, he marries her and it is well and good, for his brother did not perform Halitzah on that one but rather on her sister, who was not his sister-in-law and is not anything [to him] and if she is not his sister-in-law , he has done well by marrying a stranger (i.e., unconnected woman), for if it were because she is the sister of the levirate relation, it is nothing, since his brother performed on Halitzah with her sister who is his sister-in-law/Yevamah, and the levirate relation of the sister-in-law has been released, but if it was because it was an entrance to the open marketplace, this one has performed Halitzah with the brothers of her husband.
+קדמו שני אחין – of one of them and they performed Halitzah with both of them (i.e., the women) to his a
+לא ייבמו – the two [other] brothers, one with this [woman] and that one (i.e., brother) with the other [woman] because the first one that marries, is able to say, this woman is the sister of his levirate relation, but rather, one [brother] performs Halitzah first to one of 
+ואחד מיבם – and the other [brother] performs levirate marriage with the second, whatever you want, if he is sister-in-law, fine, and if not, he has not come in contact with the sister of his levirate relation for his brother performed Halitzah and a sister-in-law in the free market does not happen, for she underwent Halitzah from the brothers of her husband.
+ואם קדמו – these latter two [brothers] and married after the Halitzah of the two other [women] and they did not come to take council with the Jewish court, we don’t remove them from their hands as we have explained, for here is nothing here other than a doubtful prohibition of the sister of one’s levirate relation om the first marriage, and one can state that the first that married his sister-in-law and it is well tha the married, and the latter, also did well by marrying strange (i.e., unattached) woman, or alternatively, if if they married in reverse, that the father-in-law came in contact with the sister of his levirate relation and since he second [brother] came and performed levirate marriage, her levirate connection has been severed from his brother and she is permitted to him as his wife, but the prohibition that he performed was performed.
+
+Mishnah 8
+
+מצוה בגדול ליבם – for we expound (Deuteronomy 25:5-6): “he shall take her as his wife and perform the levir’s duty. The first son/והיה הבכור that she bears [shall be accounted to the dead brother [that his name may not be blotted out in Israel],” that the person who performs the levirate marriage should be a first-born, “that she bears” and that sister-in-law should be worthy to give birth, excluding a barren woman; יקום/shall be accounted – the first born who performs as the levir in the name of his brother to cause him to inherit and not that his brothers divide it with him.
+הנטען על אשת איש – who is suspected of [having a sexual relationship with] a married woman 
+והוציאוה – and the Jewish court removed her from under her husband, for that reason that she is prohibited to him and this one went and married her.
+יוציא – that from the Torah, she is forbidden also to him, as she is forbidden to the husband, as we expounded, that once she is defiled, she is defiled twice – once to the husband and the other time to the person engaged in sexual relations wither. And specifically one who is suspected [of having intercourse] with a married woman, but one who is suspected [of having intercourse] with a free/unattached woman, it appears that it is Mitzvah to marry [her] as we find concerning rape (Deuteronomy 22:19): “Moreover, she shall remain is wife; [he shall never have the right to divorce her].”
+
+Mishnah 9
+
+המביא גט ממדינת הים – he must state, “in my presence it was written and in my presence it was signed,” and the reason is explained in [Tractate] Gittin (see Bartenura commentary to Chapter 1, Mishnah 1) for [according to] one Master, because they are not expert in [writing the Jewish bill of divorce] for her sake, and to the [other] Master, because witnesses are not found to attest to it.
+לא ישא את אשתו – because we rely upon his word.
+מת הרגתיו וכו' – since it was upon his testimony that she married, and it is possible to slander, lest his eyes were upon her and he made a false testimony about her but she could marry to another, for a woman can be married [upon the testimony] of one witness.
+ר"י אומר הרגתיו לא תנשא אשתו – through his testimony even to another because he is a wicked person, and the Torah stated (Exodus 23:1): “You shall not join hands with the guilty [to act as a malicious] witness,” but the Halakha is not according to Rabbi Yehuda, for we hold that a person does not incriminate himself (i.e., his testimony against himself has no legal effect -see Tractate Sanhedrin 9b), for a person is considered a relative regarding himself, and we believe him that that he was killed, but we don’t believe him regarding what he said that he killed him, and therefore, even if he said that he killed him, you can marry his wife.”
+הרגנוהו תנשא אשתו – it is explained in the Gemara (Tractate Yevamot 25b) when he says: I was with those who killed him, but I did not kill him.
+
+Mishnah 10
+
+בנדר – she took a vow refusing any benefit/favor from her husband and he did not and he did not invalidate it and she came to a Sage to release her and he did not find an opening for regret for a vow made under misapprehension.
+לא ישאנה – because of suspicion.
+שהוא ב"ד – meaning to say, a woman’s protest against a marriage contracted during her minority and Halitzah – this Sage did not do as an individual because we hold that Halitzah and a woman’s protest against a marriage contracted during her minority [we require a court] of two or three we don’t suspect, but the release from vows [is performed] by an expert individual.
+וכולן – the Sage and he person bringing a Jewish bill of divorce and a person testifying about a woman to [be allowed] to marry her, as are taught about in the Mishnah, he should not take her in marriage if he had wives at the time of the action but if they died afterwards, they (i.e., the women) are permitted to marry them for now there is no suspicion.
+וכולן – these women.
+שנישאו לאחרים – that the Sage forbade or to the witness or to the person who brings the Jewish bill of divorce [from abroad].
+
+וכולן מותרות לבניהם ולאחיהן – of these who permit them and they are not forbidden other than to them alone, for a man does not sin for his son or for his brothers, and all those that we mentioned, one should not marry, and if he married, he should not remove/divorce except for the where there is a claim that she I s married woman, for if the Jewish court removed her from her husband with witness and clear proof, even if he married her, he should remove/divorce her. But if witnesses came regarding an ugly matter alone, such as that they saw a man going out and she is wearing [only] a petticoat/breech-cloth (and Ezra, according to Talmud Bava Kamma 82a ordained that a woman must wear such clothing as a matter of chastity), or a man goes out and she is standing on top of the bed and similar kinds of things, if he married her, he cannot remove/divorce her, and if after the witnesses about an ugly matter came and a rumor went out and didn’t cease for the rumor stood for a day-and-a-half, if he married her, he should divorce her, other than if they had children from her, for then, he doesn’t remove her in order to not to cast aspersion upon his children.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+ארבעה אחין. חולצות ולא מיבמות – since both of them are levirate relations one to the other. The first [brother] who undergoes levirate marriage came in contact with the sister of his levirate relation and is like his wife.
+ב"ש אומרי יקיימו ובה"א יוציאו – In the Gemara (Talmud Yevamot 28a) reverses them that the School of Shammai states that they should be put away (i.e., divorced), and the School of Hillel states that they may remain wedded, for in every place, the School of Shammai is stringent and the School of Hillel is lenient except from those known places where the School of Shammai is more lenient and the School of Hillel is more stringent (see, for example, the first five Mishnayot in Tractate Eduyot, Chapter 5, of which this text is taken), and thus we say, that generally, the School of SHammai in the place of the Schol of Hillel is not a Mishnah, meaning to say, that wherever we find in the Mishnah that the School of Shammai are lenient and the School of Hillel, where it is their manner to be lenient, but and it is found now that the School of Shammai stands in the place of the School of Hillel, it is not a Mishnah and it is a corrupted text and it is necessary to reverse it unless it is from the known Mishnayot which are from the leniencies of the School of Shammai and the stringencies of the School of Hillel. And in Tractate Eduyot (Chapter 5, Mishnah 5), in the name of Rabbi Eliezer, it enumerates the leniencies of the School of Shammai and the stringencies of the School of Hillel.
+
+Mishnah 2
+
+איסור ערוה – such as, for example, his mother-in-law and the mother of his mother-in-law.
+ומותר באחותה – for she is not the sister of his levirate relation for a woman forbidden to a man on account of consanguinity is not lying before him for levirate marriage.
+איסור מצוה – lying before him from the Torah, therefore, he is forbidden to her sister, for she is the sister of his levirate relation.
+
+Mishnah 3
+
+אחותו כשהיא יבמתו – her sister of a woman forbidden to a man on account of consanguinity, when she is his sister-in-law, the wife of her husband’s brother when she falls [with her] for levirate marriage.
+או חולצת או מתיבמת – for she is not the sister of his levirate relation for there is no prohibition on account of consanguinity is not lying before him (see also Tractate Yevamot, Chapter 2, Mishnah 3).
+
+Mishnah 4
+
+ור"ש פוטר – (see Tractate Yevamot 28b) – the reason of Rabbi Shimon as it is written (Leviticus 18:18): “Do not marry a woman as a rival to her sister [and uncover her nakedness in the other’s lifetime],” at the time that they are made rival/co-wives to each other, such as the example of here, where both of them are levirate relations to him for levirate marriage. You should not have a legal acquisition neither to this one nor to that one, and the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+ואחד מופנה – without a wife (i.e., single, a bachelor).
+אשתו עמו – for since the School of Shammai holds that she is [his] wife through statement of intention [of levirate marriage] is considered as married, and when her sister fell after this [through the death of her husband, the second brother], she was not forbidden because of her being the sister of his levirate relation.
+
+מוציא אשתו בגט – for the statement of intention of [eventual] levirate marriage is not strong to compare it to someone married, and this prohibits her because of her being the sister of his levirate relation, and it requires a Jewish bill of divorce because the statement of intention which is partial betrothal/Kiddushin and Kiddushin is not released without a Jewish bill of divorce. And she requires Halitzah for since the statement of intention is not complete Kiddushin/betrothal, she is still his levirate relation and requires Halitzah for her levirate connection. And in the opening clause [of the Mishnah], he gives her a Jewish bill of divorce, and then performs Halitzah to her, and such is the Halakha.
+
+Mishnah 6
+
+נכרית – she is not related neither to this [woman] nor to that one.
+נכרית חולצת ולא מתיבמת – the same law applies even if he did not make a statement of intention [of levirate marriage], and he died, the non-related woman undergoes Halitzah, but she does not perform levirate marriage because she is the rival/co-wife of a married woman through levirate connection, and this that taught that one makes a statement of intention was in order to exclude this from the words of the School of Shammai who said that the statement of intention acquires a complete acquisition, and even Halitzah also is not requirement, which comes to teach us that she needs Halitzah.
+
+Mishnah 7
+
+שעה אחת – through the falling of the first [wife] when she fell from his first brother [who had died] and for since his wife is alive, and this one is prohibited to him as the wife of his brother for he has children, but, regarding her non-related rival/co-wife, the law is not explained and seems logical that she performs Halitzah but does not engage in levirate marriage.
+
+Mishnah 8
+
+וכולן – the fifteen [cases] of incest (see Tractate Yevamot, Chapter 1, Mishnah 1), of a woman forbidden to a man on account of consanguinity that they had with his brothers a doubtful betrothal/Kiddushin or doubtful Jewish divorce for there is a doubt of the rivals of a woman forbidden on account of consanguinity.
+חולצת – but it does not free her without anything for perhaps she is not the rival of a a woman forbidden on account of consanguinity.
+ספק קרוב לו – for there were eight exactly defined cubits between them in the public domain, and the four cubits of a person acquires for him there, and he threw it, doubtfully within his four cubits and doubtfully within her four cubits.
+
+Mishnah 9
+
+זיקת שני יבמין – for as long as this living brother didn’t marry her, the levirate relation of first is upon him and the levirate relation of the second was added upon him because of the statement of intention he made [to perform a levirate marriage], and when he died, there remained upon her the levirate relation of two brothers-in-law.
+רש"א וכו' – since he holds that it is doubtful to us if the statement of intention [of performing levirate marriage] acquires completely or does not acquire at all, therefore, he performs levirate marriage on whichever of them that he desires, for if the statement of intention [to perform levirate marriage] acquires, he does not have anything other than the levirate relation of the second but if the statement of intention [of levirate marriage] does not acquire, he has nothing upon him other than the levirate relation of the first woman.
+וחולץ לשניה – for one does not free him from [sexual intercourse] with the other, for perhaps the statement of intention [of levirate marriage] does not acquire, and there was two sisters-in-law that come from two homes. But there is no levirate marriage with both for perhaps the statement of intention [of levirate marriage] acquires, and there would be two sisters-in-law coming from one house. But the Halakha is not according to Rabbi Shimon, and even though we state in our Mishnah that the levirate relation of the two brothers-in-law is from the Torah from a Biblical verse (Deuteronomy 25:5): “Her brother’s husband shall unite with her: [he shall take her as his wife and perform the levir’s duty],” in the Gemara (Tractate Yevamot 31b) it proves hat the levirate relation of two brothers-in-law is Rabbinic as a decree, lest the people state that two sisters-in-law coming from the same house (i.e., widows of the same brother) may both be taken in levirate marriage.
+
+Mishnah 10
+
+היו אחין – even because of [the prohibition of] marrying the wife of your brother, etc., and even though we hold that this prohibition does not take effect upon another prohibition, this Tanna/teacher holds that an inclusive prohibition and a prohibition that adds and a simultaneous prohibition, like here, that a prohibition occurs on top of another prohibition and he is liable to bring a sacrifice on each and every prohibited act [performed] (i.e., a person may sometimes consume one piece of food and incur the penalty of four sin-offerings and one guilt offering - see Talmud Yevamot 34a).
+ומפרישין אותן – so that they will not return to their husbands.
+שמא מעוברות הן – and the offspring will be illegitimate/Mamzerim and we need a probe to distinguish between kosher seed/offspring and disqualified seed/offspring (i.e., seed that was sewn in holiness and seed that was sown in unholiness) so that the fetuses will not be left in doubt with [regard to] their husbands.
+ואם היו כהנות – daughters of Kohanim.
+נפסלו מתרומה – from eating heave-offering (i.e., Priest’s due) of the house of her father, even after the death of her husband, and even though she was a ravaged woman.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+החולץ ליבמתו. הוא מותר בקרובותיה – for it is not Halitzah, for surely, she does not require Halitzah and the female and male relatives of our Mishnah, that is that those who are prohibited upon the man on account of his wife, and the male relatives who are prohibited to the wife on account of her husband.
+אם אין הולד של קיימא – that he is premature/non-viable birth.
+
+Mishnah 2
+
+וחייבין בקרבן – for he had intercourse with his brother’s wife not in the place of the Mitzvah, and the offspring is kosher whichever way you turn.
+וחייבין אשם תלוי – for everything where people are liable for extirpation for something done willfully, and for something done inadvertently for sin-offering, ae liable for something whether he became conscious [of his transgression] or not, a guilt offering is made when one is in doubt as to the commission of a sinful act (i.e., suspensive guilt-offering).
+
+Mishnah 3
+
+שומרת יבם = she is waiting and expecting to undergo levirate marriage.
+נפלו לה נכסים – from her father’s house.
+מה יעשו בכתובתה – the [100] Maneh or the two-hundred and the supplement and the dowry that she brought in to him and he accepted responsibility for the surety (i.e., mortgaged property).
+ובנכסים היוצאין ונכנסין – the wife’s estate of which the husband has the fruition/usufruct without responsibility for loss or deterioration when she enters [into the marriage], they enter with her, and when she leaves from her husband, they go out with her.
+בש"א יחלוקו יורשי הבעל עם יורשי האב – for she was doubtfully married and the levir takes possession of one-half of her inheritance from doubt for the husband inherits his wife but this case where she is doubtfully married to him, he takes possession of one-half.
+נכסים בחזקתן – mort-main (i.e., the wife’s estate held by her husband, which, in case of her death or divorce, he must restore in specie, being responsible with all his landed property for loss or deterioration (see Tractate Yevamot, Chapter 7, Mishnah 1) in their presumptive legal status, but the School of Hillel did not explain whether the properties were in the possession of the inheritors of the woman or whether her properties were in the possession of the inheritors of the husband, for their surety is upon him, but as regards to law, they are divided, even according to the School of Hillel.
+
+Mishnah 4
+
+כאשתו לכל דבר – that he divorces her with a Jewish bill of divorce and she does not require Halitzah and he restores her when he desires, and is not forbidden to her.
+על נכסי בעלה הראשון – that the landed property of her first husband will be responsible and vouched on her Ketubah, and if she lacks a Ketubah from her first husband, the levir writes her a Ketubah on his property which is only a Maneh.
+
+Mishnah 5
+
+מצוה בגדול ליבם – as we derive from (Deuteronomy 25:6): “The first son [that she bears shall be accounted to the dead brother].”
+
+Mishnah 6
+
+ובגדול – for the oldest of the brothers was abroad and he assigns the oldest of the brothers that is before us to state that we should wait for him, for he is older than me.
+בחרש ובשוטה] – until they recover, we don’t listen to him].
+עליך מצוה – even though your brother is abroad, he is older than you. Since you ae the oldest of the brothers in our presence, upon you is the Mitzvah [of levirate marriage] for the delay in the performance of the commandment, we do not delay.
+
+Mishnah 7
+
+הרי הוא כחד מן האחין – and he did not lose his portion because he performed Halitzah for you might think that I would say that he would be fined for since he caused her to lose from [having] levirate marriage for she was disqualified on [his] brothers.
+זכה בנכסי אחיו – and even if he would divorced her on the morrow, for the All-Merciful one stated (Deuteronomy 25:6): “[The first son that she bears] shall be accounted to the [dead] brother,” and he has stood up [and performed his duty].
+נכסים של אב – as it is written (Deuteronomy 25:6): “The first son [that she bears shall be accounted to the dead brother],” just he doesn’t have a first-born son during the life of the father, even the levir doesn’t have it during the lifetime of the father, and such is the Halakha but rather, a man who marries his sister-in-law takes possession of the property of his brother, and even in the place of the father.
+אסור בקרובותיה – as if she is his wife and all of the female relations that are forbidden [to him] on account of the woman is completely his wife, are forbidden for Halitzah according to the Rabbis.
+בזמן שהיא קיימת – it refers to her sister, and not to the rest of the women forbidden on account of consanguinity.
+מותר אדם בקרובת צרת חלוצתו – and we don’t say that the rival/co-wife is like the woman who has undergone Halitzah, that he would be forbidden with the sister of the rival/co-wife of the woman with whom he performed Halitzah, like he is prohibited [to be] with the sister of the woman with whom he performed Halitzah.
+ואסור בצרת קרובת חלוצתו – Reuven who performed Halitzah with Leah and Rachel is married to a foreign (i.e. unrelated Jewish) man, and she has a rival/co-wife, and the foreign (i.e., unrelated Jewish) man died, that rival/co-wife is prohibited to Reuven. And the reason for this is at the time when Leah had the Halitzah ceremony performed, she brought Rachel her sister with her to the Jewish court, and the entire world doesn’t know to which of them had Halitzah and there are those who think that to Rachel was peformed Halitzah, and when the rival/co-wife of Rachel gets married, that is the rival/co-wife of the the relative of his Halitzah, they say that the rival/co-wife of his Halitzah married, and they think that Rachl and her rival/co-wife were the wives of his brother, because he did Halitzah to Rachel. But, the sister-in-law does not bring her rival/co-wife with her at the time that she has the Halitzah ceremony performed, therefore, when the sister of her rival/co-wife gets married, we don’t say that it the sister of the woman who had Halitzah that married.
+
+Mishnah 8
+
+וכן המגרש את אשתו וכו' – In the Gemara (Tractate Yevamot 41a), it raises the question and similarly, you might think, but rather, I would say, that a man who divorces his wife, etc., that the sister of the divorced woman from the words of the Torah, and therefore is exempt from Halitzah and from levirate marriage, but the sister of the woman who underwent Halitzah, according to the words of the Scribes/Soferim, so therefore, she engages in Halitzah does not engage in levirate marriage.
+
+Mishnah 9
+
+שומרת יבם – she is waiting to perform levirate marriage.
+שקדש – one of the brothers [who betrothed] her sister after this one fell before them and she became dependent upon all of them.
+המתן – from marrying for she made contact [with the sister of] her levirate connection.
+עד שישה אחיך מעשה – that your brother will marry the sister-in-law or perform Halitzah to her and uproot her levirate relation from you.
+מתה היבמה יכנוס את אשתו – for even if he married her and she died, he is permitted to her sister.
+מת היבם – and no brother remains other than this one who betrothed her sister.
+מוציא את אשתו בגט ואת אשת אחיו בחליצה – but not perform levirate marriage for she is the sister of his divorced wife, and in the Gemara (Tractate Yevamot 41a), the legal decision is according to Rabbi Yehuda ben Beteyra.
+
+Mishnah 10
+
+לא תחלוץ וכו' - In the Gemara (Tractate Yevamot 41b), it explains the reason, as it is written (Deuteronomy 25:7): “But if the man does not want to marry his brother’s widow, his brother’s widow shall appear [before the elders in the gate and declare, ‘My husband’s brother refuses to establish a name in Israel for his brother; he will not perform the duty of the levir’],” but if he desires, he should perform the duty of the levir (i.e., perform levirate marriage). All who go up for levirate marriage go up for Halitzah and all who do not go up for levirate marriage do not go up for Halitzah.
+בתולות – we make the decree because of women who have had sexual relations, and betrothed woman because of married women, and such is the Halakha. And these three months are ninety days excluding from it the day her husband died, or when she was divorced from him, and excluding from it the day when she became betrothed to him.
+הנשואות יתארסו – that the reason that she is forbidden in order to distinguish between the seed of the first to the seed of the second, so that she should not give birth to a undetermined/doubtful son (i.e., so that we would know who the actual father was), a son of seven months [pregnancy] to the first [husband] or doubtfully a son of seven [months] to the latter [husband] and with regard to betrothed women, one doesn’t not have to say this.
+והארוסות ינשאו – for she was not made pregnant from the first [husband].
+חוץ מארוסה שביהודה – for they would bring together the bride and the groom in Judea prior to their entrance to the wedding canopy in order that he would be used to her and he would sport with her and they would not be embarrassed one from the other through the commanded act of sexual intimacy; therefore, we suspect that perhaps he had sexual intercourse [with her].
+כל הנשים יתארסו – because Rabbi Yehuda does not distinguish between widows to divorcees and permits for the widow to be betrothed even within thrirty days of the days of her mourning; Rabbi Yosi comes to dispute him on this and prohibits the widow to become betrothed within thirty days of her days of mourning.
+
+Mishnah 11
+
+ארבעה אחים וכו' – and the same law applies even also with many wives, if it is possible to support them, permission is in his bands to marry all of them, and the fact that it (i.e., the Mishnah) took four is good advice: for it comes to teach us, for yes, more than that, no, for just as the duty of marital visits at certain intervals arrives during the month.
+ביאתה או חליצתה פוטרת צרתה – and he doesn’t perform levirate marriage with both of them, as it is written (Deuteronomy 25:9): “who will not build up his brother’s house.” One house he builds, but he does not build up two houses. And he doesn’t perform Halitzah with both of them, and whomever does not come up for levirate marrae does not come up for Halitzah, for since that both of them like each other do not go up for lievirate marriage, as we stated, he builds one house,” so also, they don’t go up for Halitzah.
+חולץ לפסולה – and he will not disqualify that [woman who is] fit [to marry into] the priesthood, for a woman who has undergone Halitzah is disqualified from the priesthood, and a man should not empty the waters of his cistern and others need it.
+
+Mishnah 12
+
+מהחזיר את גרושתו – from whom he was married.
+והנושא את חלוצתו – since we establish regarding him with the negative commandment (Deuteronomy 25:9): “ [Thus shall be done to the man] who will not build up his brother’s house,” since he did not “build up,” he furthermore will not build up.
+והנושא קרובת חלוצתו – since Rabbi Akiva holds that the woman who takes off the shoe and spits in his face (by refusing to perform levirate marriage) is like his wife, and Scripture calls her, “his house,” as it is written (Deuteronomy 25:10): “the family of the un-sandaled one.” And also, Rabbi Akiva holds that there is a Mamzer from those who are liable for violating negative commandments, but this is not the Halakha.
+קרובת גרושתו – for his divorced wife is like his wife, and her mother and her sister [if they are subsequently married to him] make him liable for extirpation.
+
+Mishnah 13
+
+כל שאר בשר שהוא בלא יבא – every nearness which is [a violation of] a negative commandment and even if there is no extirpation [attached to it].
+כל חייבי כרת – but not those who are liable [for violating] a negative commandment, and such is the Halakha. For all that whose prohibition is a prohibition of extirpation, the offspring is illegitimate/Mamzer, except from that of a menstruant woman, but with those who violate negative commandments, the offspring are not Mamzerim/illegitimate.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+רבן גמליאל. אין גט אחר גט – two widows without children from a deceased husband awaiting a levirate connection of one levir from one brother, and he gave a Jewish bill of divorce to the first, and then returned and gave a Jewish bill of divorce to the second [woman], the female relatives of the second are not prohibited to him , for that would be like his divorced wife. For when he gives a Jewish bill of divorce to the first [woman], the levirate relationship has no legal effect on both of them from him for the Jewish bill of divorce is beneficial for the widow without children from a deceased husband to maintain her [with the Biblical verse] (Deuteronomy 25:9): “who will not build up [his brother’s house],” and furthermore, he will not perform levirate marriage, neither him nor his other brothers not for the Yevamah/widow whose husband died without issue nor her co-wife. Therefore, when he returns and gives a second Jewish bill of divorce to the second [widow], there is nothing in his actions, and it is like he is giving a Jewish bill of divorce to a mere stranger. And similarly, two levirs to one widow without children whose husband is deceased and this one [levir] gave a Jewish bill of divorce and that [levir] gave a Jewish bill of divorce, the latter is not anything and he is permitted to her female relatives.
+ולא מאמר אחר מאמר -.between two levirs and one widow whose husband died without children, or with one levir and two widows. The latter is nothing and she doesn’t require from him a Jewish bill of divorce and he is permitted to her female relatives.
+יש גט אחר גט – the first [Jewish bill of divorce] did not supersede her levirate relationship completely for she requires Halitzah; therefore, there is still one-half of her levirate relationship and the second Jewish bill of divorce to the second [widow] is beneficial for his divorced wife and he is prohibited to her relatives, and such is the Halakha.
+
+Mishnah 2
+
+כיצד – this does not refer to the dispute, but rather, it is a matter of its own, referring to one levir and one widow whose husband died without children, and this is what he said: In what case is the law of one levir and one Yevamah/widow whose husband died without children?
+צריכה הימנו חליצה – if he wanted to consummate a marriage by conducting a woman to his house/to wed, he should not do so for since he had begun the Jewish divorce, it is fulfilled for him through [the Biblical verse] (Deuteronomy 25:9) “who will not build up [his brother’s house].”
+צריכה ממנו גט – for Halitzah causes a release from her levirate relationship and the Jewish bill of divorce need to cancel his Kiddushin/betrothal for Halitzah has no legal effect on Kiddushin/betrothal.
+
+Mishnah 3
+
+נתן גט ועשה בה מאמר צריכה גט וחליצה – that the Jewish bill of divorce supersedes part [of the marriage] and retains part, and the statement [of intention of marriage by a levir] acquires the remnant of the Jewish bill of divorce, therefore, she requires a Jewish bill of divorce for his (i.e., the levir’s) statement [of intention] and Halitzah for the levirate connection.
+נתן גט ובעל – it is prohibited to sustain her [in marriage] since from the time that he gave a Jewish bill of divorce , he fulfills, regarding her (Deuteronomy 25:9): “who will not build up [his brother’s house],” and she requires a Jeiwsh bill of divorce for his coition and Halitzah for the levirate connection.
+אין לאחר חליצה כלום – This Mishnah is according to Rabbi Akiva, who stated, that Kiddushin/betrothal does not take effect with those who a liable for negative commandments, but it is not the Halakha. Rather, the Halakha is according to the Sages who state that there is nothing after Halitzah, and if he betrothed her after Halitzah, she requires from him a Jewish bill of divorce.
+אחד יבמה אחת ליבם אחד ואחד שתי יבמות ליבם אחד – they are both equivalent for there is after the first Jewish bill of divorce or after the first statement [of intention of the Levir] nothing, but after the coition at the beginning, there is nothing, and there is nothing after Halitzah.
+
+Mishnah 4
+
+צריכות שני גיטין – for both Yevamot/widows whose husbands died without children according to the Rabbis for there is a statement [of intention of the levir] after a statement [of intention of the levir].
+וחליצה – to one of them and this exempts her rival/co-wife.
+מאמר לזו וגט ולזו – the Jewish bill of divorce to the latter [wife] invalidates that of the first [wife] he has been declared as one “who will not build up [his brother’s house]” (Deuteronomy 25:9 – see Talmud Yevamot 32a), and she requires a Jewish bill of divorce for his declaration [of intention for levirate marriage] and Halitzah for his levirate connection.
+מאמר לזו ובעל לזו צריכות שני גיטין – for this one, a Jewish bill of divorce for his declaration [of intention for levirate marriage] and for the other [woman] a Jewish bill of divorce for his act of coition.
+וחליצה – to one of them and this exempts her rival/co-wife.
+גט לזו ובעל לזו צריכות גט וחליצה – and it is prohibited to sustain her for he has been declared as one “who will not build up [his brother’s house]” (Deuteronomy 25:9), because of the first Jewish bill of divorce. But with a Jewish bill of divorce by itself, does not free woman who had a sexual act because it was a disqualifying act of coition.
+אין לאחר חליצה כלום – and if afterwards he betrothed her or her rival/co-wife, Kiddushin/betrothal does not take effect with her, as per Rabbi Akiva, who said that Kiddushin does not take effect in those who are liable for violation of negative commandments, but it is not the Halakha.
+
+Mishnah 5
+
+חלץ וחלץ – he is permitted [to be married to] the relatives of the second [woman] for there is nothing after the first Halitzah any levirate connections, and Halitzah with both is nothing, for even to the priesthood, she is not invalidated. And similarly, if he performed Halitzah with the first [widow of the deceased childless brother] and made a statement [of intention of levirate marriage] with the second [widow], and similarly, if he had given a Jewish bill of divorce to this [second] one after performing Halitzah with that one, or performed an act of coition with this one after the Halitzah of that one, the act with the latter person is not worthless. [Or] if he performed an act of coition with this one first and then returned and performed an act of coition with the second, or performed an act of coition first and then made a statement [of intention of levirate marriage] with the second , or gave a Jewish bill of divorce to the second, or performed Halitzah with the second, there is nothing after an act of coition at all, and the final act is not considered, and he is permitted with the second’s [female] relatives.
+אין אחר חליצה כלום – It is referring to the first clause [of the Mishnah], but regarding the concluding clause, it is necessary to state that there is nothing after an act of coition.
+
+Mishnah 6
+
+חלץ ועשה מאמר נתן גט ובעל – it refers to one levir and one widow whose husband died childless (i.e., Yevamah). And even though that this is taught above, [the Mishnah] teaches it again because of the concluding segment that is necessary to separate between an act of coition and Halitzah, for Halitzah, whether at the beginning, whether in the middle or whether at the end – there is nothing after it, and the act of intercourse especially at the time when it is at the beginning, and to teach us also the dispute of Rabbi Nehemiah and the Rabbis.
+בין בתחלה בין באמצע – as, for example, [the delivery of] a Jewish bill of divorce to this one and performing Halitzah with that one, and then he went back and made a declaration of intention [to perform a levirate marriage] or with the woman who had the Jewish bill of divorce. The declaration of intention has no effect and we don’t require a Jewish bill of divorce to his declaration of intention [of desiring a levirate marriage].
+בסוף – After a declaration of intention [to perform a levirate marriage] and a Jewish bill of divorce, he performed Halitzah, there is nothing after it, for it is a complete Halitzah but if he retracted made a declaration of intention [of levirate marriage] , it doesn’t require a Jewish bill of divorce because Halitzah is a complete Jewish divorce, and even though it is was a disqualified Halitzah.
+
+הביאה באמצע – as in the case of a Jewish bill of divorce to this one and he performed an act of coition to the other woman and then he returned and made a declaration of intention with the third, he prohibited [to marry] her relatives.
+בסוף – a Jewish bill of divorce to this one and a declaration of intention [to perform a levirate marriage] to that one, and then he retracted and came [upon her] on [the first, there is after this act of coition the levirate connection and when he releases her, he requires Halitzah and [the reception of] a Jewish bill of divorce is not enough for her.
+אין אחריה כלום – and she leaves with a Jewish bill of divorce, without Halitzah, for if he retracted and betrothed to the other one after the act of coition, his deeds are not worth anything.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+הבא על יבמתו. שוגג – as he was thinking that she was another woman.
+מזיד – for the sake of unchastity and not for the Mitzvah of levirate marriage.
+אפילו הוא שוגג והיא מזידה – needless to say where she intended [to fulfill] the Mitzvah but rather even where both of them don’t have the intention [of fulfilling] the Mitzvah such as the case where he intends for another woman, and she had the intention for the sake of unchastity, he has acquired her [as his wife], as it states in Scripture (Deuteronomy 25:5): “ Her husband’s brother shall unite with her: [he shall take her as his wife and perform the levir’s duty],” anyway.
+המערה – that he did not complete his coition, but rather, he inserted the corona of his membrum virile alone, and the meeting of the corona without insertion is called “kissing.”
+קנה – and he took possession of the inheritance and she is removed with a Jewish bill of divorce if he comes to remove her.
+לא חלק בין ביאה לביאה – whether a coition in its proper manner or a coition not in its proper manner, as it is written (Leviticus 20:13): “[If a man lies with a male] as one lies with a woman,” the Biblical verse tells us that there are two ways of sexual gratification.
+
+Mishnah 2
+
+וכן הבא על אחת מכל העריות – in one of all of these forms of coition.
+או על הפסולות כגון אלמנה לכהן גדול וכו' – she is invalidated to the priesthood because she is unfit to marry a Kohen (as a harlot), even though that the wife of an Israelite who was raped is permitted to her husband, but she is invalid to the priesthood, and a divorcee as well, if she is the daughter of a Kohen, she invalidates herself by this coition from Terumah of wife’s house.
+ממזרת ונתינה לישראל – it dos not refer to her being invalidated to the priesthood, for she is invalidated and enduring, but rather to the matter of the first stage of sexual connection, the Mishnah took it as punishing her as the first stage of sexual connection which is like the completion of coition.
+
+Mishnah 3
+
+מן האירוסין לא יאכלו בתרומה – because she was betrothed in a sinful betrothal, she is disqualified from the Terumah/priest’s due of her father’s house if she is the daughter of a Kohen.
+רבי אליעזר ור"ש מכשירין – until she has sexual intercourse and becomes the female issue of a priest’s illegitimate connection (or a priest’s wife illegitimately married to him), as it states (Leviticus 21:15): “that he may not profane [his offspring among his kin, for I the LORD have sanctified him],” two profanations: one- hers, and the other to her seed. But the Halakha is not according to him, but rather, even from betrothal, they should not consume Terumah.
+נתארמלו או נתגרשו – [became widowed or divorced] from these Kohanim from the marital state, they are disqualified, for they are considered an illegitimate connection to a Kohen with their sexual actions.
+
+מן הארוסין כשרות – and even the first Tanna/teacher [of our Mishnah] did not invalidate from the betrothal, other than while they are alive for she has to be on her guard to an invalid coition, but not if they (i.e., the men) died.
+
+Mishnah 4
+
+לא ישא את הבוגרת – as it is written (Leviticus 21:13): “He (i.e., the High Priest) may only marry a woman who is a virgin,” excluding a woman of age, whose virginity was destroyed.
+רבי אליעזר ורבי שמעון מכשירין – and the Halakha is not according to their opinions.
+
+Mishnah 5
+
+כהן הדיוט לא ישא אילונית וכו' – and the same law applies for a Israelite male, and it (i.e., the Mishnah) did not take [the example of] a Kohen other than because of the dispute of Rabbi Yehuda who stated, that a Kohen, even if he has a wife and children, should not marry a barren woman, which is not the case regarding an Israelite male, but the Halakha is not according to Rabbi Yehuda.
+ושנבעלה בעילת זנות – such as for example those liable for violation of negative commandments or those liable for violation of positive commandments, and all the more so, those liable for extirpation or death by the Jewish court , but a person who comes upon a unmarried woman has not made her a harlot.
+
+Mishnah 6
+
+ב"ש אומרים שני זכרים – that we derive it from Moses who separated from [his] wife afer two males were born to him.
+וב"ה אומרים זכר ונקיבה – as it states (Genesis 5:2): “male and female He created them.” But from Moses, it is not a proof because he acted following the Divine order.
+ושהה עמה עשר שנים וכו' – as we find with Abraham after he tarried with his wife for ten years without her giving birth, he married Hagar and for the days that he lived with her outside the Land [of Israel], the did not count in the number, for perhaps dwelling outside of the land caused it, and all the days that the husband or the wife are sick or are imprisoned and in a similar manner we speak that they prevent sexual intimacy, they do not count to the number of ten years.
+גרשה מותרת לינשא לאחר – for perhaps it was not her, but rather him [who was infertile], and when he divorces her, he gives her the Ketubah settlement if she claims that it is from him [who was infertile] who does not have a spermatic emission which does not shoot forth like an arrow (i.e., does not fructify), and they place an oath upon her if she knows that he does have a spermatic emission which does shoot forth like an arrow , and she makes against him false claim which is a lie.
+האיש מצווה על פריה ורביה ולא האשה – as it is written (Genesis 1:28): “Be fertile and increase, [fill the earth] and master it,” and [the word] "כבשה" is written without a “VAV.” It is the way for a man to conquer the woman; he is commanded on “being fertile and increase.”
+רבי יוחנן בן ברוקה אומר וכו' – But the Halakha is not according to him.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+אלמנה לכ"ג: עבדי מלוג – what the woman leaves for herself and does not write in her Ketubah is called
+נכסי (עבדי) מלוג – a wife’s estate of which the husband has the fruition without responsibility for loss or deterioration - that the husband “plucks” that property like the plucking of chickens because he consumes the fruits of those properties and if they lessened [In value] they lessened for her, and if they increased, they increased for her. But נכסי צאן ברזל (mort-main, the wife’s estate held by her husband, which, in the case of her death or divorce, he must restore “in specie,” being responsible with all his landed property for loss or deterioration) – they are the properties that she brought in to him and what he adds to it is hers, and they wrote into the Ketubah: the total amount that so-and-so accepted upon himself is such -and such, in her Ketubah, and therefore, they are called צאן ברזל – as the principal exists like iron, and if everyone died, the husband is liable to because they are accustomed to place the sheep in such-and-such an appraisement of valuables (brought into the marriage by the wife) , and the shepherd would be responsible for them (if lost), according to the estimate even if all the sheep died, hence, they are called properties that the husband accepts responsibility for - נכסי צאן ברזל (that must be returned to the wife “in specie” in the event of death or divorce.
+
+Mishnah 2
+
+בת ישראל שנשאת לכהן – even מגול slaves (i.e., that the husband has the fruition without responsibility for loss or deterioration) , they may consume [Terumah/priest’s due] because they are the acquisition of a Kohen who purchased merchandise, meaning to say, the wife that is his purchase of a Kohen who purchased these particular slaves, as it is written (Leviticus 22:11): “But a person who is a priest’s property by purchase [may eat of them (i.e., the sacred donations) and those born into his household may eat of his food],” for the inference of "קנין כספו"/”the priest’s property” does not come other than for this exegesis: that a Kohen who has as purchased property with his money, that soul, which is the slave of the Kohen who bought a soul may eat of it (i.e., his food as a member of his household).
+
+Mishnah 3
+
+והניחה מעוברת – even though she has children from him and she consumes Terumah, the slaves of her mort-main do not eat Terumah because they belong to the heirs, and the fetus has a portion in them and the fetus does not have the ability to provide them with Terumah either because he holds that a fetus in a foreign womb (of a non-Kohen), he is a foreigner or because he holds that someone born can feed; someone who is not born cannot feed, as it is written (Leviticus 22:11): “and those that are born into his household may eat [of his food],” and we call him they who will feed.
+שהעובר פוסל – if the daughter of a Kohen is married to an Israelite [male], and she was left pregnant (because her husband died), and she has no other son, it disqualifies her from returning to her father’s home.
+ואינו מאכיל – if she was the daughter of an Israelite married to a Kohen and she was left pregnant (because her husband died), the fetus does not have the strength to sustain her and the same law applies to his slaves.
+אף בת כהן לכהן כו' – since you said that he is not born, he does not sustain, even the daughter of a Kohen who is married to a Kohen, the slaves don’t consume Terumah because of the fetus’ portion because they are his slaves and they don’t consume, other than for him, and he lacks the strength to sustain them, but the Halakha is not according to Rabbi Yosi.
+
+Mishnah 4
+
+העובר והיבם וכו' -this fetus if [it is the product of] the daughter of a Kohen and an Israelite [male], it disqualifies her [from eating Terumah] as it is written (Leviticus 22:13): “[But if the priest’s daughter is widowed or divorced and without offspring, and is back in her father’s house] as in her youth, [she may eat of her father’s food],” excluding someone pregnant, if she is an Israelite woman [awaiting the act of a levir] to a Kohen, he does not feed [Terumah] and that which is not born does not cause feed [either].
+והיבם – if the daughter of a Kohen is [to engage in a levirate marriage] with an Israelite man, he disqualifies her [from partaking of Terumah] as it is written (Leviticus 22:13): “and is back in her father’s house,” excluding the widow waiting for her brother-in-law to act, who is not able to return [to her father’s house] because she is in union with the widow waiting for her brother-in-law to act and if it is the daughter of an Israelite [who is to engage in a levirate marriage] with a Kohen, he does not feed her [Terumah]. The All-Merciful said (Leviticus 22:11): “[But a person who is a priest’s] property by purchase [may eat of them],” but this is the purchase of his brother.
+והאירוסין – if she [the widow waiting for her brother-in-law to act] is the daughter of Kohen [to undergo levirate marriage with] with an Israelite [male], he disqualifies her, as he acquires her through “becoming,” and from the time of “becoming” he disqualifies her, as it is written (Leviticus 22:12): “If a priest’s daughter marries a layman, [she may not eat of the sacred gifts],” if it is the daughter of an Israelite [to be taken through levirate marriage] to a Kohen, he does not feed her [Terumah], as a decree lest they pour for her a cup of wine of Terumah in the house of her father and she causes her brothers and sisters to drink of it [as well]
+והחרש – if the daughter of a Kohen is [the widow waiting for her brother-in-law to act] [to be married by levirate marriage] to an Israelite male, he disqualifies her [from eating Terumah] for he has acquired her through the Rabbinic ordinance, and if it is a daughter of an Israelite man [who is the widow waiting for her brother-in-law to act] and he is a Kohen, he does not feed her [Terumah] for she is his “property by purchase”(Leviticus 22:11), but a deaf-mute, according to the Torah does not acquire.
+ובן תשע שנים ויום אחד וכו' – one those who are ineligible to be married into the priesthood when he is nine years and one day old and comes upon the daughter of a Kohen or upon the daughter of a Levite, or upon the daughter of an Israelite he has disqualified her from eating Terumah for someone who is nine years and one day old, his act of sexual intercourse is considered sexual intercourse, and he has profaned/degraded her through his act of sexual intercourse. But if the daughter of an Israelite is married to a Kohen who is nine years and one day old, he does not feed her Terumah/priest’s due, for his acquisition is not a complete acquisition.
+וכן ספק בן תשע שנים וכו' – his law is like someone who is definitely nine [years old an one day] and he disqualifies her [from eating Terumah – if he is a Kohen].
+ספק הביא שתי שערות ספק לא הביא – a minor who betrothed a woman – it is doubtful if he had brought forth two [pubic] hairs or not, and her betrothal is a doubtful betrothal. His wife may remove the shoe of the brother of her dead husband, but she may not be placed in a levirate marriage.
+נפל הבית עליו ובת אחיו – and she is his wife, it is doubtful if he died first and both of them fell to a levirate marriage in the presence of his brother, but she exempts her rival wife because it is doubtful if the daughter’s associate died first, and a the time when she fell to the levirate marriage, her rival wife was not forbidden on account of consanguinity as it teaches in the Mishnah, and if they died, or refuses, their rival wives are permitted [to marry]; her rival wife undergoes Halitzah but does not enter into a levirate marriage and since we are speaking of doubtful cases, it is taught stringently in their presence.
+
+Mishnah 5
+
+והשוטה – even through marriage and betrothal/חופה וקידושין – he does not disqualify [her from consuming Terumah, but he does not feed it as his acquisition is not an acquisition.
+נחתך העובר שבמעיה תאכל – immediately [she may consume Terumah] and the same law applies if she gave birth to him and he died.
+עיברה לא תאכל – for the fetus does not feed/cause others to eat [Terumah].
+גדול משל אב – for the man who has sexual intercourse does not sustain [his partner with Terumah] because he did not come upon her for the sake of Kiddushin/Jewish betrothal, and she is not his property/possession but he provides for his son.
+העבד פוסל משום ביאה – if he comes upon the daughter of a Kohen, he has disqualified her from consuming Terumah/priest’s due.
+ואינו פוסל משום זרע – if she ha seed as the daughter of a Kohen from an Israelite man, it is legitimate.
+נכבש – he was pressed and came upon her.
+הרי זה עבד – for the daughter of a maid-servanet is like her.
+היתה אם אביו בת כהן לישראל תאכל בתרומה – if his father died, even though the child exists, and it is merely aa child who disqualifies; this one does not disqualify for it is not after her father that we judge him, for it is not his seed.
+
+Mishnah 6
+
+ופוסל את אם אמו – for if it we not him, his grandmother would return to eat Terumah of her father’s home after the death of her daughter, and all the while that he lives, she does not return to Terumah , as it is written (Leviticus 22:13): “[but if the priest’s daughter is widowed or divorced] and without offspring, [and is back in her father’s house as in her youth, she may not eat of her father’s food],” examine – upon her or the daughter of her daughter’s daughter, or the son of his son’s son or the daughter of son’s daughter, until the end of all generations.
+לא כבני כהן גדול – meaning to say, there should not be man like him in Israel who disqualify me from the Terumah.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+הערל – an uncircumcised Kohen whose brotherws died on account of ritual circumcision.
+אינו אוכל בתרומה – that we derive from the Passover sacrifice, as it is written concerning it (Exodus 12:48): “But no uncircumcised person may eat of it.”
+ונשיה ועבדיהם יאכלו – for this is on account of the uncircumcised membrum and ritual uncleanness are not excluded from the community of [Kohanim] but rather, they themselves lack a remedy.
+נשיהם לא יאכלו – [she is considered] a priest’s wife illegitimately married to him through his coition for through her having intercourse to disqualify her.
+ואם לא ידעה – that she was married to him beforehand; and he did not come upon her [in sexual intercourse] after he became one whose testicles are crushed.
+
+Mishnah 2
+
+ואם נשתייר מהעטרה – that was severed from the corona and further, he is fit, for there is no membrum virile, and from the corona and above and to the side of the membrum. The corona is a column of flesh that surrounds in the place of one’s circumcision or whether the membrum is crushed, hidden by the striking of a sword or a knife; whether it was crushed and became reduced on its own or whether it was cut, whether at the membrum or at the testicles or whether at sinews of the testicles (see Talmud Yevamot 75b), all of them are disqualified. But these words refer to [being damaged] at the hands of a person, but on account of illness, everything is valid.
+
+Mishnah 3
+
+ואם לדין – that you expound an inference from the weaker to the stronger of your own, 
+יש תשובה – there is a response to restore what belongs to Ammon and Moab, for their rationales are explained (Deuteronomy 23:5): “Because they did not meet with you [with food and water on your journey after you left Egypt, and because they hired Balaam…to curse you],” but a woman, it is not her manner to advance to meet – shall you say [the same] regarding the Egyptian and the Edomite, whose rationale [for their inability to enter the Jewish people for three years] is not explained?
+לא כי – even if I would judge an inference from the weaker to the stronger,, you have no response, and nevertheless, I am stating a Halakha, but the Halakha is not according to Rabbi Shimon.
+נתינים – Gibeonites who converted during the days of Joshua and were placed as hewers of wood and drawers of water.
+
+Mishnah 4
+
+סריס – there is a eunuch who performs the rite of Halitzah and has his shoe taken off for refusing the leviratical marriage.
+והסריס לא חולץ וכו' – as it is written (Deuteronomy 25:6): “that his name (i.e., the dead brother’s) not be blotted out [in Israel],” except for that whose name is blotted out (see Talmud Yevamot 24a).
+ואין לי לפרש – I do not know how o interpret which eunuch is required to perform Halitzah and which is exempt.
+סריס אדם – who was castrated after he was born.
+סריס חמה – from the womb of his mother, that never saw the sun, but rather, when he is a eunuch and its signs are explained: anyone who lacks the “beard” (i.e., the hair of the genitals) and his hair is abnormal (see Tractate Yevamot 80b) and his flesh is smoothened, and his urine does not produce scum and when he urinates it doesn’t make a pile and the spouting forth of the urine does not travel from afar until it makes a circle like a pile and his semen is feeble and his urine does not ferment, and he washes in the rainy season and his flesh does not produce vapor and is voice is not abnormal and is not recognized as either than of a man or of a woman. And the Halakha is according to Rabbi Akiva who states that a eunuch castrated by a man performs Halitzah and his wife removes the shoe of the deceased husband’s brother who refuses to perform levirate marriage, and they perform levirate marriage with his wife but [he] does not perform the role of the levir, for he is disqualified to enter into the community [of Israel].
+
+Mishnah 5
+
+סריס – castrated by nature does not either perform Halitzah nor perform levirate marriage, and does not perform Halitzah or levirate marriage to his wife.
+אילונית – her signs we explained in the first chapter (see Tractate Yevamot, Chapter 1, Mishnah 1).
+
+Mishnah 6
+
+רבי יוסי ור"ש אומרים כו' – for they hold that a [Kohen who is also] a person who exhibits traits of both sexes is like a male but Rabb Yosi retracted and stated in a Baraita (see Talmud Yevamot 83a) that a person who exhibits traits of both sexes is a creature of its own kind, but the Sages did not decide like him whether it is a male or a female. Therefore, he does not feed Terumah/priest’s due [to members of his family].
+רבי יהודה אומר כו' – but the Halakha is not according to him for we hold above (see Tractate Yevamot, Chapter 8, Mishnah 4) that a man castrated by man performs Halitzah and his wife removes the shoe of the brother of her deceased husband who refuses to perform levirate marriage and a person of undetermined sex who was torn is like a eunuch castrated by a man.
+אנדרוגינוס נושא אבל לא נישא – because he is a like a male and whomever lies with him is like someone who comes upon a male in pederasty, whether through the male genitals or the female genitals.
+ר"א אומר חייבין עליו סקילה כזכר – and especially in the place of his male genitals but not in his female genitals, and the Halakha is according to Rabbi Eliezer.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+יש מותרות. כהן הדיוט שנשא אלמנה – and the same law applies for a virgin, for when he (i.e., her husband) dies, she becomes a widow. But it (i.e., the Mishnah) took [the term] "אלמנה" /widow – because it needed to teach the concluding clause [of the Mishnah] regarding a High Priest who married a widow.
+
+Mishnah 2
+
+כהן גדול שקידש את האלמנה – but if he married [a widow], she is profaned/desecrated through his coition and she is forbidden to the husband and to the levir.
+
+Mishnah 3
+
+שניה לבעל ולא שניה ליבם – if the husband’s mother and not of the levir, such as for example, brothers from the father bu not from the mother.
+אין לה כתובה – a Maneh (i.e., 100 Dinar or 25 shekels) and Two-Hundred, which are the essence of the Ketubah and she does not have [anything] from the secondary relationship (which are prohibited as incestuous by rabbinic decree), but she does have the supplement.
+ולא פירות – he doesn’t pay her the usufruct of the wife’s estate of which the husband has the fruition without responsibility for loss or deterioration that he consumed which are hers, [and even though] that the usufruct, the Rabbis instituted (see Talmud Ketubot 47b) [the duty of support as an equivalent for her handiwork], and that of redemption as an equivalent for the privilege of usufruct [of her property], but he is not liable to redeem her, for we do not call her ואותבינך לי לאינתו /and I will make you to be my wife, and therefore, it was appropriate that he would pay her what he had consumed from the usufruct of her estate, even so, the Rabbis fined her that she should not collect from him the usufruct that he consumed as conditions of the Ketubah. For just as they fined her that she should not collect from him the essence of the Ketubah, for the conditions of the Ketubah are like the Ketubah itself.
+ולא מזונות – it is not necessary to state that he is not obligated to support her while she is still under him, for but surely, it is his duty to divorce her (literally: “he stands under the charge to get up and make her go out” – how, then, could he be expected to maintain her? ). But rather, even if he went abroad and he and he lent her and consumed from her [property], he does not pay, for if we were dealing with a fit woman, if he borrowed from her and consumed from her [property], the husband would be obligated to pay [her back]. For the loan claims her what he lent to her and she makes a claim to her husband. And especially for someone who supported her not through the matter of a loan, we state in Ketubot (see Tractate Ketubot, Chapter 13, Mishnah 2) that the Halakha is like Hanan, as he stated: He who went overseas and someone went and supported his wife, he left his money on the horn of a deer for since it was for her support from her husband, and he did not lend her anything – whom can he make a claim? She did not borrow and he husband did not request from him that he should support her, therefore, it was Mitzvah that he did, but if he lent her, the husband is liable to pay if she is fit, and if she is from one of the relationships of the second degree (i.e., of the second generation), he is not liable to pay.
+ולא בלאות – if the husband used her usufruct until they wore out, he is not liable to pay for you might think I would say, for since she lacks a Ketubah, but the husband ate from her usufruct, he is liable to pay what was lost and worn out, it comes to tell us that the Rabbis fined her so that the husband would not pay for worn clothes (i.e.., and indemnity for clothes which have completely worn out), but what he finds from them existing, she takes them.
+אלמנה לכהן גדול וכו' – they have a Ketubah and usufruct and the husband pays them (i.e., his wives) for the usufruct that he ate from his wive’s estates of which the husband has fruition without responsibility for loss or deterioration and food that they have as they are supported from his property [and especially after] [his] death. But during his lifetime, we don’t force him to support/feed them for we uphold regarding him that it is his duty to divorce her (i.e., literally, he stands under (the charge) to get up and make her go out) and if one of them borrowed her support during the life of her husband, the husband is not liable to pay the lender. And worn out clothing also, there are those who state that he is liable to restore what was worn out and lost from their usufruct, and these words, are when he recognized them, but if he did not recognize them, they have neither a Ketubah, nor usufruct, nor support, nor worn-out clothing, but they do have the supplement and the worn-out clothing that they have in their sight. But second-degree relations do not have a Ketubah, nor usufruct, nor support nor worn-out clothing and a widow [married to] a High Priest, a divorcee and/or a woman who had Halitzah performed to a standard Kohen, ,etc., they have a Ketubah, and usufruct and support and worn out clothing, because these things are from the words of the Scribes and require strengthening. And in the [third chapter of Tractate Makkot}: “Who are they who are flogged?” it is proven that the prohibition of a woman who had undergone Halitzah [is prohibited] to a [High] Priest from the Torah, and even though that [the prohibition] of a woman who had undergone Halitzah [who is married] to a regular Kohen is from the worlds of the Scribes, they made it of Torah law for this law.
+
+Mishnah 4
+
+לא תאכל בתרומה – as it is taught in the Mishnah of the Chapter “A Widow [Married to] a High Priest” [Tractate Yevamot, Chapter 7, Mishnah 4], the fetus, and the levir and betrothal invalidate [a woman from eating heave offering] but do not validate [her to do so].
+לא תאכל במעשר – all of this Mishnah is Rabbi Meir who stated that First Tithe is prohibited to foreigners (i.e., non-Levites) but it is not the Halakha.
+לא בתרומה ולא במעשר – this is what he said: We don’t distribute Terumah/priest’s due and First Tithe in the granary house neither to the daughter of a Kohen nor to the daughter of a Levite, as a decree because of the case of a divorced woman, the daughter of an Israelite who is prohibited to eat [First] Tithe and if they would distribute [First] Tithe to the wife in the house of the granary, they will come to distribute it to the daughter of an Israelite after she had been divorced from a Levite, for not everyone knows that for her husband, they would distribute it to her. Therefore, Rabbi Meir decreed that you should not distribute in the house of the granary to a woman even if she is the daughter of a Kohen or the daughter of a Levite. But surely, as it is taught in the Mishnah, the daughter of a Levite who is betrothed to a Kohen, etc., they should not consume neither Terumah or [First] Tithe, and the same law applies even if she is married, because the first clause [of the Mishnah] that teaches that the daughter of an Israelite who is betrothed to a Kohen, that there, especially when she is betrothed, for if she was married [to a Kohen], she could consume [Terumah], it is taught also in the concluding clause [of the Mishnah] regarding the daughter of a Levite who is betrothed.
+
+Mishnah 5
+
+מת ולה ממנו בן תאכל בתרומה – as it is written (Leviticus 22:11): “and those that are born into his household may eat of his food,” they call him, ‘they shall feed him,” and all the time that her son exists/lives, he provides her with Terumah.
+נשאת ללוי – after she gave birth from a Kohen, 
+אוכלת במעשר – she consumes [First] Tithe and not Terumah, and even though she has a son from a Kohen that was adornment, it would for her a foreigner.
+מת ולה ממנו בן אוכלת במעשר – for her son from a Levite, but not Terumah for her son who is from a Kohen, for she has issue from a foreigner (non-Kohen, non-Levite).
+
+Chapter 10
+
+
+
+Mishnah 1
+
+האשה. ואמרו לה מת בעליך – that one witness said to her: “your husband has died,” and she married upon the testimony of one witnesses, and therefore, she should leave from this one and that one according to the law of a married woman who has been unchaste who is forbidden to her husband and forbidden to the person who initiated sexual intercourse with her for she is not an outraged woman and even though the Rabbis believe one witness regarding a woman because of being a chained woman. What is the reason? Because she herself is evidence by implication and she marries and this which is not evidence by implication, we fine her but she is married by [the testimony] of two witnesses who said to her that your husband died, but we say at the end, that she marries according to the testimony of the Jewish court, meaning to say, that she didn’t need the permission of the Jewish court since there were two witnesses testifying in the matter. She is permitted to return to her first husband for she is an outraged woman for what could she do? In the Gemara (Talmud Yevamot 88b) it proves that the Halakha is not this, but rather there is no difference whether she married according to the Jewish court with one witness and whether she married through [the testimony] of two witnesses, if her first husband comes, she should leave from this marriage (i.e., the second marriage) and that one (i.e., with the other husband) and all of these paths are concerning her.
+וצריכא גט מזה ומזה – the reason that she requires a Jewish bill of divorce from the second [husband] for when they see that the first [husband] is alive, they would think that he divorced her, and as a result of this, she married the second [husband] and she is completely his (i.e., the second husband’s) wife, but if he removes her without a Jewish bill of divorce, she is found to be a married woman who leaves without a Jewish bill of divorce.
+ולא בלאות – that were lost but her right to claim compensation for the wear and tear or ruin of the things which she brought along on her property that exist she did not lose.
+והולד ממזר מזה ומזה – if she gave birth from the second [husband] he is a complete Mamzer/illegitimate child, and if the first [husband] took her back and she gave birth, he is a Mamzer from Rabbinic law.
+לא זה ולא זה זכאין במציאתה – that the reason - why did the Rabbis state that what his wife finds belongs to her husband? It is because of enmity; here it should be enmity and hostility.
+ולא במעשה ידיה – that the reason – why did the Rabbis states that her handiwork belongs to her husband? It is because of sustenance and here, where she doesn’t have sustenance, her handiwork is not his.
+ובהפר נדריה – that the reason of why the husband annuls his wife’s vows, just as she should not make herself reprehensible to her husband, here, she would make herself look ever so repulsive (Talmud Yevamot 90b).
+נפסלה מן הכהונה – because she is a harlot.
+מן המעשר – it is fine, for the daughter [of a Levite] who ran about as a prostitute is not disqualified from the first tithe.
+מן התרומה – even the priest’s due of the Rabbis.
+יורשים כתובתה – the Ketubah of male issue.
+חולצין ולא מיבמין – the brothers of the first [husband] perform the act of Halitzah according to the Torah, but the Rabbis decreed that he should not engage in a levirate marriage, and the brothers of the second [husband] perform the act of Halitzah according to the Rabbis, just as she requires a Jewish bill of divorce from the second [husband] according to the Rabbis.
+ביאתה או חליצתה – he disputes with the first part of the Mishnah as it is taught they don’t perform levirate marriage.
+ואין הולד ממנו ממזר – if the first [husband] took her back but the Halakha is neither according to Rabbi Yosi, nor according to Rabbi Eliezer nor according to Rabbi Shimon.
+נשאת שלא ברשות – of the Jewish court, such as the example when two witnesses said to her: “your husband died,” that she doesn’t need the legal permission of the Jewish court.
+
+Mishnah 2
+
+ופטורה מן הקרבן – for an individual who acted according to the [errant] instruction of the Jewish court is exempt from the sacrifice.
+שלא ע"פ ב"ד – but rather with two witnesses, she is a liable for a sacrifice for she errs inadvertently, but the Halakha is not like this Mishnah, but rather, whether she married by word of mouth of the Jewish court with one witnesses, whether by word of mouth of two witnesses, they are liable for a sacrifice – she and her second husband.
+
+Mishnah 3
+
+ואחר כך מת בנך – she did not depend upon having a levirate marriage.
+ונשאת – to anyone [in the world].
+ראשון ואחרון – the first [husband] before the report, and the last [husband] after the report. And according to Rabbi Akiba, it is established that he said, thee is a Mamzer when one is liable for violating negative commandments, but it is not Halakha.
+
+Mishnah 4
+
+מותרת לחזור לו – for the second betrothal is not anything, and he came upon her in prostitution, and we say in the Gemara (Tractate Yevamot 95a) (Numbers 5:13): “in that a man has had carnal relations with her [unbeknown to her husband , and she keeps secret the fact that she has defiled herself without being forced],” her carnal relations forbid her, but the carnal relations of her sister do not forbid her.
+ומותר בקרובות השניה – to marry her (i.e. second wife’s) daughter for ewe hold that one marries the outraged or seduced woman.
+רבי יוסי אומר כל שפוסל ע"י אחרים פוסל ע"י עצמו – Rabbi Yosi is the attendant of the first Tanna/teacher when he says, it makes no difference that his wife went and his brother-in-law (wife’s sister’s husband) who is the husband of his wife’s sister abroad nor whether his betrothed and his brother-in-law went and they came and said to him: “your wife died and your brother-in-law died,” and he married her sister and afterwards, his wife and his brother-in-law came; the wife of his brother-in-law is prohibited to his brother-in-law and his wife is permitted to him. And Rabbi Yosi said to him: His betrothed and his brother-in-law, for one is able to state that there was a condition in the betrothal, and this one who married her sister , married well, and requires a Jewish bill of divorce from him, so that they don’t say that a married woman goes out [from a marriage] without a Jewish bill of divorce for it invalidates her in regards to others, which are his brother-in-law, for since she left him with a Jewish bill of divorce, it invalidates her from her husband, it also invalidates her for marriage for himself and his wife is forbidden to himself because she is the sister of his divorced wife. But, where his wife and his brother-in-law went abroad and he married her sister that one is not able to say that there was condition for him in the marriage, and he married her well to this one, where it is possible to say that with regard to betrothal, one does not require a Jewish bill of divorce from him and does not invalidate [his wife] to others, for he did not invalidate the wife of his brother-in-law to his brother-in-law, he doesn’t invalidate her for himself. And his wife is permitted to him for she is not the sister of his divorced wife.
+
+Mishnah 5
+
+אמרו לו מתה אשתך ונשא אחותה מאביה – [he married his sister from her father] that was not from her mother and they retracted and said to him: “the second degree (i.e., first cousin) died,” and he married the sister of the second degree from her mother and not from her father, and it was found that this third [wife] is a stranger regarding the first wife. And they retracted and said to him, that the third-degree wife had died and he married the sister of the third wife from her father but not from her mother. It was found that the fourth is distant from the second, and all the more so, from the first. And they retracted and said to him, that this fourth wife had died, 
+ונשא אחותה מאמה – and he married her sister from her mother, and she is distant from the third, and similarly from the fist and second, and afterwards, they said to them that all of them are living.
+מותר בראשונה ובשלישית ובחמישית – who are not related to each other, and even though the third [wife] is the sister of the second [wife], it is permitted for the betrothal of the betrothal of the second did not take effect because she is the wife’s sister to the first [wife] whom he took [as a wife] earlier, and she is like a ravaged or seduced woman and [it is taught In a Baraitha] that if he ravaged a woman, it is permitted [for him] to marry her daughter for the Torah did not prohibit other than the wife’s sister alone, and where Kiddushin/betrothal did not take effect, she is not his wife’s sister, and similarly, the fifth [wife] even though she is the sister of the fourth [wife] she is permitted [to him] for since Kiddushin/betrothal effect with the third [wife], it is found that sexual connection with the fourth [wife] who is the sister of the third is considered a coition of prostitution, and the [fifth wife] is not forbidden to him.
+ופוטרות צרותיהן – if he died and the levir came and performed levirate marriage with of them, it exempts her rival wife.
+ואסור בשניה – because o the first [wife] and the fourth because of the third.
+ואם בא על השנייה לאחר מיתת הראשונה – for the words were true of the first [wife] , and the rest of the words were lies, he is prohibited to the third [wife] because of the second [wife] and on the fifth [wife] because of the fourth [wife].
+
+Mishnah 6
+
+בן ט' שנים ויום אחד פוסל – [a child nine years and one-day old invalidates] the deceased childless brother’s widow to the brothers if he had come upon her, for his act of sexual coition is [a valid] coition. Or, if he gave a Jewish bill of divorce or made a betrothal of a dead brother’s wife by statement with money or a document for he has a Jewish bill of divorce and a betrothal by statement of a dead brother’s wife, but it is not a complete Jewish bill of divorce, nor a complete betrothal by statement.
+אלא הוא פוסל תחלה – In the Gemara (Tractate Yevamot 96a) it explains that with betrothal of a dead brother’s wife by statement, he disqualifies at the outset, but not at the conclusion, but if his older brother had made the statement of betrothal [to the dead brother’s childless widow] and [he] afterwards made the statement of betrothal, that which the nine-year and one-day old [did] did not invalidates her from his brothers, but through his act of coition, the nine-year and one-day old invalidates whether at the outset or at the conclusion, and our Mishnah is deficient and should be read as follows: but rather he invalidates at the outset and they invalidate at the outset and at the conclusion. When is this said? Through betrothal by statement, but an act of coition even at the end also invalidates. How so? A child who is nine years and one day old who came upon his dead brother’s childless widow, etc.
+
+Mishnah 7
+
+פסל על ידו – for it is to him like a statement of betrothal after a statement of betrothal and both of them take effect with regard to her.
+ר"ש אומר לא פסל – For the act of coition of a child who is nine years old, according to Rabbi Shimon doubtfully acquires [as a wife] and doubtful does not acquire [as a wife]; if it acquires, it acquires completely, and does not benefit his brother’s act of coition. And if he doesn’t acquire, it is to him like someone who did not engage in sexual intercourse, neither for him, nor his brother. Therefore, he did not invalidate, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 8
+
+בן ט' שנים ויום אחד שבא על בימתו ומת חולצת ולא מתיבמת – for she upon her the interdependence of a childless widow and her late brother’s brothers (i.e., the levirate relation) two brothers-in-law for the act of coition of this one, the younger (i.e., nine days and one-day old) is like the statement of levirate marriage from the older. She does not leave the levirate relation of the falling of the first [brother], and there falls upon her the levirate relationship through the falling of the second [brother] (see Rashi on the concluding Mishnah in Tractate Yevamot 96b). But it is taught in the Mishnah in Chapter Three (“Four Brothers”) (Tractate Yevamot, Mishnah 9, [referring to] the one who is subject to the levirate power of a single brother-in-law, and not the one who is subject to the levirate power of two brothers-in-law.
+נשא אשה – [he married a woman] who is not his sister-in-law (i.e., the widow of the deceased childless brother), and he has brothers, 
+הרי זו פטורה – she is exempt, even though his sexual coition (i.e., of the brother who is nine years and one day old) is considered coition but his acquisition is not an acquisition at all until he brings forth two [pubic] hairs. But the widow of the childless dead brother, since she is dependent upon him, the Rabbis made her like a statement of betrothal.
+
+Mishnah 9
+
+אם לא ידע הראשונה משהגדיל ראשונה חולצת ולא מתיבמת – for the levirate relationship of two levirs is upon her, for since he did not know her [sexually] once he grew up, she did not leave from the first falling [of the levir to her].
+רבי שמעון אומר מיבם לאיזה שירצה – for Rabbi Shimon does not hold by the levirate relationship of two levirs , and these words, we mentioned in the chapter of “Four Brothers” (Tractate Yevamot, Chapter 3, Mishnah 9).
+וחולץ לשניה – for they are not rival wives to exempt one of them with the levirate marriage of her colleague. But a levirate marriage of both of them does not occur since she is her rival wife as part of the statement of levirate marriage of the Rabbis, but it appears as two widows of a brother who died without issue who come from one house.
+אחד בן תשע ואחד בן כ' – both are equal for everything mentioned above, for as long as they haven’t brought forth two [pubic] hairs, he is a minor. Until he will be thirty five years of age and if he arrive at the thirty five years and did not bring forth two [pubic] hairs, even though they didn’t appear on him, they are a sign of his being castrated/a eunuch that is explained above (see Tractate Yevamot, Chapter Eight, Mishnah Four) – which is that of a natural eunuch.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+נושאין על האנוסה – for after he raped or seduced a woman, it is permitted to marry her daughter or her mother or her sister, as it is written (Leviticus 20:14): “If a man marries a woman and her mother, ‘[it is depravity],” in all of them it is sated, “lying with/שכיבה “ but here, it states “לקיחה/takes in marriage,” to inform you that the manner of taking [to wife] is what the Torah forbade.
+רבי יהודה אוסר – as it is written (Deuteronomy 23:1): “No man shall marry his father’s former wife, so as to remove his father’s garment” (i.e., to lay claim to what his father had possessed: Cf. Leviticus 18:8, 20:11, Ezekiel 16:8 and Ruth 3:9). The garment that his father saw, he should not reveal. But the Halakha is not according to the Rabbi Yehuda. But the Sages prohibited those summoned on suspicion of intercourse from the woman. To marry her daughter, or her sister, or her mother or one of her relatives, because she is found with them always, and the come to get accustomed to sin. But if he transgressed and married one of these relatives of the woman he raped or seduced or of the relatives of his wife whom he was suspected of having relations with her, we don’t remove her from his hands. But our Mishnah which teaches: “They marry the kinswomen of a woman who one has raped or seduced,” that applies, even ab initio. We are speaking after the death of the raped or seduced woman, for now, there isn’t a suspicion lest after that he will marry her daughter, he will be faithless with the first.
+
+Mishnah 2
+
+לא חולצין – for we require brotherhood from the father. But converts do not have relatives from the father.
+
+Mishnah 3
+
+שנתערבו ולדותיהן – and each of them has a certifiable son who was not mixed up.
+ארבעה חולצות לאחת – the certifiable son of each of from the four performs Halitzah to one of them (i.e., the widows), and each of them are in doubt regarding here [due to the prohibition] of the brother’s wife, and the fifth son marries here, for whichever way you turn, if she is the wife of his brother, he performs levirate marriage with her, and if not, her levir performed Halitzah to her.
+הוא ושלשה – this one who performed levirate marriage performs Halitzah to the other and the three [women] with him, and the fifth [brother] performs levirate marriage, for whichever way you turn, and these two return and perform Halitzah with the third [woman] and the two who are with him, and the fifth [brother] performs levirate marriage and similarly for all of them.
+ד' חליצות – first because none of them are permitted to perform levirate marriage until the four [brothers] perform Halitzah to her for just as he cannot infringe the prohibition against a sister-in-law’s marriage with a stranger (literally, “for he met a sister-in-law for the market), and the same law applies when the four are able to perform Halitzah for all of them, and the fifth [brother] marries all of them, but rather, this is much better for perhaps each of them happens to come upon him and he fulfills the Mizvah of levirate marriage.
+
+Mishnah 4
+
+מתו כשרים – the certifiable children.
+אחד חולץ – first [performs Halitzah] and afterwards the other [performs] levirate marriage, for whichever way you turn for if this one who performed Halitzah was the son of the daughter-in-law who performed Halitzah with his brother’s wife, for he is permitted to her through this Halitzah and it is well that the other marries her who is the son of the old lady, for the wife of his brother’s son is permitted to him. But if the one who performed Halitzah is the son of the old lady, and he performed Halitzah with the wife of his brother’s son, it is like she had Halitzah from an outsider/foreigner, so that when the son of the daughter-in-law when he performs levirate marriage, he did well in performing levirate marriage.
+
+Mishnah 5
+
+אוכלים בתרומה – that both a Kohen and the servant of a Kohen consume heave-offering/priest’s due.
+וחולקים חלק אחד – It explains in the Gemara (Tractate Yevamot 99b), that this is what he said: and they divide the portion as one; if both of them to the threshing floor/granary as one, they give it to them, but if it was this one (i.e., the children of the Kohen) without that one (i.e., the children of the maidservant), they do not divide it among them for this Tanna holds that they don’t distribute heave-offering/priest’s due to a servant, other than his master is with him (which are the words of Rabbi Yehuda according to the Baraita).
+בין כשרות בין פסולות – for each one of them is a doubtful Kohen and a doubtful slave, those who are pure [Kohanim] are forbidden to a slave and those who are invalidated are forbidden to a Kohen, and a doubtful prohibition [is judged] towards stringency.
+סופגין את המ' – as each one says, “I am not a Kohen.”
+אין משלמין – for each one says, “I am a Kohen” and they don’t remove from doubt.
+ומוכרין התרומה – the heave offering of their grain, they do not give it to the Kohen when they separate it, for each one can say, “bring proof that I am not a Koen” but nevertheless, it is possible for them to consume it, but rather they sell it to a Kohen and the money is theirs.
+ואין חולקים בקדשי המקדש – such as, for example, sacred hides and for each one of these, we state, “ring proof that you are a Kohen and take.”
+ואין נותנין להם קדשים – to offer up.
+ואין מוציאין שלהם – such as if was born to them a first-born, we don’t remove it from their hands and let it pasture/graze until it becomes unfit for sacrifice.
+חומרי ישראל וחומרי כהנים – it explains in he the Gemara (Tractate Yevamot 100a) that their meal offerings are grabbed like the meal-offering of the Israelite and is offered on its own and its remnants are not consumed like the Israelite meal-offering, but rather it is burned like the meal-offering of the Kohanim which is burnt entirely.
+
+Mishnah 6
+
+הן חולצין ולא מיבמין – to his doubtful wife. And one of the sons of the first husband performs Halitzah, lest he was the son of their father, and he does not perform levirate marriage lest he is the son of the later husband, for he is their brother from the mother and not from the father, and his wife [is prohibited] upon them by extirpation, and similarly, the sons of the last wife, and similarly he performs Halitzah to their wives and does not perform a levirate marriage.
+היו לו אחים מן הראשון ומן האחרון -- not from the same mother.
+הוא או חולץ או מיבם – to a wife from the first [marriage], if he is his brother, it is good, if not, she is a foreigner regarding him and as, for example if there is no brother there other than him, one doesn’t provide a sister-in-law to the marketplace and similarly regarding the wife of the last son.
+והם אחד חולץ ואחד מיבם – either the son of the first [marriage] or the son of the last [marriage], he performs Halitzah to her and his colleague performs levirate marriage. If she is his sister-in-law, it is well, and if not, she is strange him, but because of having a sister-in-law in the open marketplace, one doesn’t worry for he has performed Halitzah on his sister-in-law.
+
+Mishnah 7
+
+היה אחד ישראל – one of the husbands was an Israelite and one of them was a Kohen.
+הוא אונן עליהם – perhaps this was on his father, and on the day of his death, he is forbidden to eat Holy Things.
+והם אוננים עליו – and on the day of his death, they both are forbidden [to partake of] Holy Things. And a case can be found that he sees the death of both of them that he was a valid Kohen, for he does not defile himself for them, as for example, that they were betrothed in a mistaken Kiddushin on condition, and it was not fulfilled, and left him without a Jewish bill of divorce and she got married within three [months] and in such a manner, a case can be found that he sees the death of both of them, and he is a valid Kohen, therefore, he does not defile himself to them.
+הוא לא יורש אותן – for the heirs supersede him these with those.
+והן יורשין אותו – for who prevents them and they divide the money between the two of them.
+ועולה במשמרו – to serve and the members of his priestly watch do not prevent him, but he does not take [a share] for all the members of the priestly watch supersede him concerning his colleagues.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+מצות חליצה: ואפילו שלשתן הדיוטות – be surely, that they are called judges and it is essential that they know to lead in reading the Biblical verses similar to judges, for even though it is taught in the Mishnah that the Mitzvah/rite of Halitzah requires three judges, we need to combine with them two others, so that Halitzah will be will be done with five to publicize the matter. And these two that they add on to the three, even if they don’t know how to read [the Biblical verses].
+מנעל – of soft leather, the Halitzah is appropriate but not ab initio, as a decree lest he perform Halitzah with a torn shoe from above for even if it is torn, it sits at the knee, for since it is soft, and we require something that protects and this lacks that. But a sandal made of hard leather and it is torn and does not sit at the knee, one cannot make the decree that lest he perform the Halitzah ritual with a torn sandal; therefore, the essence of Halitzah is with a sandal.
+
+חליצתה פסולה – like a kind of felt housing for the foot, his Halitzah is disqualified, for we require something that protects; It is written here (Deuteronomy 25:9): “[pull the sandal off] his foot, [spit in his face]” and it is written there (Ezekiel 16:10): “[I clothed you with embroidered garments,] and gave you sandals of dolphin leather to wear, [wound fine linen around your head, and dressed you in silks],” and it is of leather.
+מן הארכובה ולמעלה חליצתה פסולה – that the straps of the shoe are tied above from the knee.
+
+Mishnah 2
+
+בסנדל של עץ כשרה – and it would be covered with leather.
+חלצה בגדול – that the sandal was large from the measurement of his foot, if he is able to walk in it, his Halitzah is valid.
+או בקטן – from the measurement of his foot, if it covers the majority of his foot, his Halitzah is valid. But the Halakha is according to Rabbi Eliezer regarding what disqualifies a Halitzah at night, but the Halakha is not according to him in what validates a Halitzah with a left shoe.
+
+Mishnah 3
+
+חלצה ולא קראה חליצתה כשרה – for since the All-Merciful wrote (Deuteronomy 25:9): “Thus/ככה “ which implies an indispensable condition to the deed as it is written (Deuteronomy 25:9): “Thus shall be done to the man [who will not build up his brother’s house],” and the calling is mere speaking
+דבר שהוא מעשה באיש – such as, for example [the case of] Halitzah where the woman performs the action with the body of the man, to exclude spitting, which is not an action with the body of the man.
+
+Mishnah 4
+
+החרש שנחלץ חליצתו פסולה – he does not free her in a place where there is another who is valid.
+והחרשת שחלצה פסולה – and she herself is not freed through her Halitzah and she has no remedy other than through levirate marriage and if he wanted afterwards to free her, he releases her with a Jewish bill of divorce.
+והחולצת לקטן חליצתה פסולה – all where we taught in our chapter that her Halitzah is invalid, she is not able to engage in a levirate marriage after that Halitzah and she requires another valid Halitzah to free her for herself and this Tanna/teacher who calls the Halitzah of a minor an invalid Halitzah, which implies that it invalidates her from engaging in a levirate marriage, is Rabbi Meir, for had it been the Rabbis, they would say there is no Halitzah of a minor at all, and she is not invalidated from engaging in a levirate marriage, and the Halakha is according to the Sages.
+
+Mishnah 5
+
+חלצה בשנים – fit/valid.
+בשלשה – and one of them is a relative or invalid, and there didn’t remain an other than two valid individuals,
+חליצתה פסולה – her Halitzah is disqualified, and such is the Halakha, that there is no valid Halitzah with less than three.
+
+Mishnah 6
+
+עצה ההוגנת לו – if he is a young body and she is an elderly woman; he is an elderly man and she is a young girl, they say to him: “What are you doing with a young girl, what are you doing with an elderly woman – go to someone like yourself.”
+קוראה – “My husband’s brother refuses [to establish a name in Israel for his brother]” (Deuteronomy 25:7) and he recites: “I do not want to marry her” (Deuteronomy 25:8). She removes his shoe and spits [in his face] and recites (Deuteronomy 25:9) “Thus shall be done [to the man who will not build up his brother’s house!].” And the Halakha is according to Rabbi Yehuda who stated that it is a Mitzvah for all who are standing there to state (Deuteronomy 25:10): “the family of the un-sandaled one,” “the family of the un-sandaled one,” “the family of the un-sandaled o
+
+Chapter 13
+
+
+
+Mishnah 1
+
+בית שמאי אומרים אין ממאנין אלא ארוסות – an orphan girl whose mother and/or brothers married her off does not protest against/refuse her marriage other than from betrothal.
+בבעל – [but] if he died and she did not protest against him and fell before a levir, she does not leave with a protest/annulment, but rather, she should wait until she grows up and performs the ritual of Halitzah.
+אין בנות ישראל הפקר – and even from betrothal, she should not refuse and become betrothed to another [man] and then return and protest [again], but rather, she protests/refuses this one and she should delay from becoming betrothed to another until she grows up.
+ותמאן ותנשא – not to go back and to protest/annul another time. But rather, this is what he said: she protests/annuls and delays from becoming betrothed to another [man] until she grows up, or if he want to get married, she annuls/refuses her husband and gets married immediately, for furthermore she does not protest/annul, according to the School of Shammai, for she is married.
+
+Mishnah 2
+
+אין מעשה קטנה אלא כמפותה – for she is like someone who is not married, but the Halakha is not according to Rabbi Eliezer. But the Halakha is according to Rabbi Hanina ben Antigonos. But a seduced woman from the age of six is in the legal status of someone who does not know how to preserve her betrothal [gift], and she does not need to protest/refuse, but older than six years of age, is in the legal status of someone who knows how to keep her betrothal [gift], and even though she is more confused/foolish. But from age six until age ten, she requires an examination if she knows how to keep her betrothal gift or not. And the girl may refuse/annul until she reaches the age of twelve years and one day and she shows signs [of puberty]. After that she does not refuse/annul, even if he did not come upon her [sexually]. But if he came upon her [sexually] after the age of twelve years and one day, even though she did not bring forth signs [of puberty], we suspect lest these signs fell off and he acquired her.
+
+Mishnah 3
+
+כל עכבה שהיא מן האיש – he (i.e., the husband) gave her a Jewish bill of divorce, this is the hindrance that comes from the man, for since she did not refuse/protest him, she revealed her intention that all that she tarried/delayed with him was for him. If she protested/refused him, this is the hindrance that is not from the man, for she did not detain herself with him because of marriage, and our Mishnah explains that and continue.
+
+Mishnah 4
+
+מותרת לחזור בו – even though that he did not restore her [as his wife] and she married another [man] as a result of divorce, and she became widowed [from the death of the second husband], she is prohibited to [marry again] the first, nevertheless, if he restored her [as his wife] and she refused/protested him, this refusal comes and reveals that she is a minor and her Jewish bill of divorce is annulled and there is nothing in her second return like restoring his divorced wife when she married another person.
+זה הכלל – meaning to say, even many times that he divorced her and restored her [as his wife] and she refused/protested him, if she married another man as a result of a Jewish bill of divorce, she is prohibited to return to him, but as a result/in the midst of a refusal/protest, she is permitted to return to him.
+
+Mishnah 5
+
+לאחר ומינה בו – meaning to say, she went back and got married to a third [man] and she refused him.
+כל שיצתה ממנו בגט אסורה לחזור בו – even though she left from who came after him with refusal, his Jewish bill of divorce was not annulled.
+
+Mishnah 6
+
+מותרת לבים – and we don’t say that the first marriage cause the sister-in-law to fall before the levir, and from the time that his brother divorced her, it establishes upon her the prohibition of the brother’s wife, that would be for her upon the divorce of his brother.
+רבי אליעזר אוסר – he decrees all of these because of the orphan during the life of the father, for we say further on in our Mishnah that after her return, she is like a divorced woman even according to the Rabbis, but the Halakha is not according to Rabbi Eliezer.
+ביתומה בחיי האב – even though the father is living, she is like an orphan in regard to Kiddushin, for furthermore, the father does not have the power to receive her betrothal/Kiddushin. But if he restored her [as his wife] while she was a minor, she prohibited to engage in levirate marriage if he dies while she is a minor, for the return of betrothal/Kiddushin is not anything, for since the control of the father upon her has been released, she herself lacks a hand and she would be like a divorced woman continuously.
+
+Mishnah 7
+
+תצא משום אחות אשה – and she is exempt from Halitzah and from levirate marriage.
+מת בעלה של גדולה – and she fell before the husband of the younger [sister], the levirate relation of the older [sister]which she according to the Torah prohibits the younger [sister] upon him because her marriage is according to the Rabbis and she would be the sister of her levirate relation. What are they to do?
+רבי אליעזר אומר מלמדים הקטנה שתמאן בו – and uproot her marriage, and he would perform levirate marriage to the older, and the Halakha is according to him.
+רבן גמליאל אומר – the levirate relation of the older [sister] does not prohibit the younger [sister], for Rabban Gamaliel holds that the levirate marriage is not strong to prohibit his wife upon him; therefore, if she refuses, it is better and the older [sister] should under go levirate marriage, and if not, the younger [sister] should wait with him until she grows up and her marriage will be according to the Torah, and afterwards, the older [sister] will leave because of [the prohibition of] the wife’s sister. But not to have Halitzah for the older [sister], because he has invalidated the first [sister] upon him because of being the sister of the woman who performed Halitzah.
+אי לו – Woe to him who removes his wife with a Jewish bill of divorce and doesn’t teach her to refuse/protest, for we state that a person should distance himself protests/refusals.
+
+Mishnah 8
+
+לשתי יתומות – foreigners (i.e., not related to each other).
+או חליצתה – after she grows up.
+וכן שתי חרשות – meaning to say, that juste as the two minor-age girls, having a sexual act with one of them exempts her rival/co-wife, so also with two deaf-mute women, but there is no Halitzah, to state that a deaf-mute woman is not one who engages in Halitzah.
+אחת קטנה ואחת חרשת – even though that for both of them, their marriages are not complete marriages, nevertheless, we did not know which of them is satisfactory to him and she is considered more his wife.
+
+Mishnah 9
+
+לא פסל את הראשונה – for their acts of sexual intercourse are equivalent, and if the first one is acquired, she is his wife, and the sexual intercourse of the latter is fornication. But, if she is not acquired, both of hem are considered as foreigners to him for they were not acquired to his brother and he sustains the first who was not invalidated to him but not the latter one, for perhaps they were acquired, and when he comes upon the first one, he fulfills that one upon her through the prohibition of two houses.
+פסל את החרשת – for perhaps the younger was acquired completely, and the acquisition of the deaf-mute woman is leftover, and he has two homes, and we reach the conclusion in the Gemara (Tractate Yevamot 111a) that a minor girl that there is a doubt if she is acquired completely for since she is worthy of sexual intercourse after a time and there is doubt if she is not acquired at all. And a woman who is a deaf-mute is acquired and she is left over, meaning to say, that she is acquired partially and is not acquired in a complete manner but nevertheless, if he comes upon a deaf-mute after he came upon a minor, he did not invalidate the minor, whichever way you turn, if the minor woman is acquired completely, he has acquired her, and the sexual act with the deaf-mute comes after that is not anything, and if she is not acquired at all, even to his brother, she was not acquired, and she is a foreigner (i.e., not related to him), but if he came first upon the deaf-mute and afterwards upon the minor, he invalidate the deaf-mute, for perhaps the acquisition of the minor was a complete acquisition, and he invalidated the acquisition of the deaf-mute which is an acquisition with something leftover. But there are books that have the reading – if he comes upon the minor girl, for we decree that because of when he came upon the deaf-mute girl and afterwards came upon the minor.
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+ר' אליעזר אומר בכולן מלמדין – And the Halakha is according to Rabbi Eliezer.
+
+Mishnah 12
+
+יגדלו זה עם זה – and he is not able to divorce her until he grows up, for the Jewish divorce bill of a minor is not a Jewish divorce bill.
+היבמה שאמרה בתוך שלשים יום – that the levir took her in marriage, I have not had sexual relations with the levir and he states, “I had sexual relations with you,” and it is enough for you with a Jewish bill of divorce, they force him to perform Halitzah for she is believed that up to thirty days, we establish that a person sustains himself and doesn’t engage in sexual intercourse.
+לאחר שלשים יום – he is believed that a person does not restrain himself without sexual intercourse for more than thirty days [after his marriage] (see Talmud Yevamot 111b). But, however, she is not permitted and considers herself a piece [of meat] and she is forbidden and requires Halitzah and we request of hi that he perform Halitzah but we don’t for him, for he stated that he had sexual intercourse [with her]. That we force him to perform Halitzah is within thirty days and we request of him to perform Halitzah after thirty days, and we don’t force him and we request that he perform levirate marriage. The Gemara (Tractate Yevamot 112a) establishes such as the example that the Jewish bill divorce leaves from under her hand, for since he gave the Jewish bill of divorce to his levirate relation, she was invalidated to him; but, however, she requires Halizah to make her permissible to the world. But if she herself said, “I had sexual intercourse [with him]” and he states that “I did not have sexual intercourse [with her],” we don’t suspect his words, and she does not require Halitzah.
+
+Mishnah 13
+
+הנודרת הנאה מיבמה בחיי בעלה כופין אותו שיחלוץ לה – she did not intend that her husband should die, and that she would fall before him (i.e., the levir) for levirate marriage, and she takes her Ketubah [settlement]. But, after the death of her husband, she rebels and we establish that we write a document stating the wife’s refusal of duties on the sister-in-law waiting for the levir to act and we requires of him to perform Halitzah and to give her Ketubah if he desires, but if he doesn’t want to perform Halitzah and she rebels against him, and she comes to lose her Ketubah [settlement], we force him to perform Halitzah.
+
+Chapter 14
+
+
+
+Mishnah 1
+
+כשם שכונס ברמיזה – meaning to say, just as concerning betrothal/sanctification, so also divorce. For just as a man of sound senses [who marries] with a deaf-mute woman with gestures (i.e., sign language), who gesticulated to her until she is reconciled to him and with a gesticulation he will divorce [her] if he wants to divorce [her].
+ונתחרשה – even though that it was a complete betrothal/sanctification since she was of sound sense at that time.
+אם רצה להוציא יוציא – for we don’t require the consent of the wife.
+נשתטית לא יוציא – for even though she knows how to preserve her Jewish bill of divorce and can be divorced according to the [laws of] the [Written] Torah, the Sages established that he should not divorce her in order that people will not treat her with the practice of being an outlaw (see Talmud Yevamot 66a – as she had the neither the legal status of a freed woman nor that of a slave).
+נתחרש הוא – after betrothal/sanctification, since for even though his betrothal was a complete betrothal, he can never divorce her, for a Jewish divorce that does not completely release the complete betrothal/sanctification.
+
+Mishnah 2
+
+שהשיאה אביה – while she was a minor girl and accepted her betrothal/sanctification and they were a complete Kiddushin/sanctification, even though she is a deaf-mute girl, for with the consent of her father, she was betrothed and not with her consent/knowledge.
+יוצאה בגט – even after she grew up and the power of her father has no legal effect, she receives her Jewish bill of divorce.
+אף זו – a woman of sound senses who became a deaf-mute woman and in a similar manner.
+
+Mishnah 3
+
+הרי אלו פטורות – for since both of them are deaf-mute males or both of them are deaf-mute women, just as the betrothal for this one, so too is the betrothal for that one, and the betrothal of his wife occurs even though they are not complete and they annul/cancel the levirate relation, for she is not a complete levirate relationship.
+יכנסו – for there is no removal of the shoe with a deaf-mute male and deaf-mute female which are not [considered applicable with] (Deuteronomy 25:7): “and she [his brother’s widow] shall declare, [‘My husband’s brother refuses to establish a name in Israel for his brother]’, (Deuteronomy 25:8), “[If he insists,] saying, ‘I don’t want to marry her’],” and afterwards if they want to put them away, they put them away with a Jewish bill of divorce, for a Jewish bill of divorce by intimation (i.e., sign-language), and remove the legal status of his marriage and the levirate relation of his brother through intimation (i.e., sign-language).
+
+Mishnah 4
+
+מוציא את אשתו בגט – for the levirate relationship of his sister that comes on account of complete betrothal/Kiddshin prohibits her to him, for there is no power in his betrothal to push away the widow of the brother who died without children because of [the prohibition of] the his wife’s sister.
+ואשת אחיו אסורה לעולם – for a deaf-mute does not have his show removed and to marry is impossible because of [the prohibition of] his wife’s sister.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+כונס ואינו מוציא לעולם – for his Jewish bill of divorce does not come and cancel the first levirate relationships of his brother.
+
+Chapter 15
+
+
+
+Mishnah 1
+
+האשה. שלום בינו לבינה – for if there had been a dispute between him and her, perhaps on account of hatred, she intended to prohibit herself with him.
+ושלום בעולם – for if there had been a time of an interdiction of travel, perhaps when she saw that he delayed a long time and did not return, she said; “certainly thugs killed him.” Alternatively, if she saw that he was wounded in war and she thought that the certainly would die, but when there is peace in the world, if she did not see that he died, certainly there is suspicion of disgrace lest he come after she marries married, and she will be disgraced by immorality.
+רבי יהודה אומר כו' – and the Halakha is not according to his view.
+אמרו לו – to Rabbi Yehuda, he should marry a bright/smart woman, an imbecile woman, he should not marry, but rather, all are the same.
+
+Mishnah 2
+
+בבאה מן הקציר – like a case that took place where the people of the city went to reap wheat and a snake bit one of them and he died, and she came and announced it to the Jewish court and they sent forth and found that it (i.e., the case that took place) was like her words. But the Sages did not permit [her to get remarried] but rather it was an illustration that the matter should be something nearby. But she is not believed regarding something taking place abroad.
+אלא בהוה – the case that took place, such it was and the same law applies to other places.
+
+Mishnah 3
+
+שאין האחים נכנסים – to the inheritance of her husband as the All-Merciful said (Deuteronomy 17:6): “[A person shall be put to death] only on the testimony of two [or more] witnesses,” and it is concerning her marriage that the Rabbis were lenient because of the deserted/chained wife.
+מספר כתובתה – from the formulaic language that is written in the document of the Ketubah , that when she will marry to another, and she is considered married, and if so, she takes her Ketubah settlement.
+
+Mishnah 4
+
+חוץ מחמותה – the reason for all of them is because they hate her and that she intends to disgrace herself. Her mother-in-law hates her for she says in her heart (i.e., to herself): “this one will consume all of my labor.” The daughter of her mother-in-law states that this one will inherit all the fruit of the labor/achievements of my mother and father. Her sister-in-law will view her that perhaps she will end up being her co-wife. The daughter of her husband states, this comes in place of my mother and will consume all the fruits of her labor.
+מה בין גט למיתה – for we say that even the women who are not believed to state that her husband died are believed to bring her Jewish bill of divorce.
+שהכתב מוכיח – For we rely upon the essence of the Jewish bill of divorce. And even though that it is upon them also that we rely that they must state “in my presence it was written and in my presence it was signed.”
+עד אחד אומר מת ונשאת – not exactly that she got married, but rather that they permitted her to get married even though she didn’t get married. But after that, one witness came and staed that he did not die, she does not go forth from the first legal permission.
+עד אחד אומר מת ושנים אומרים לא מת – as for example that they are disqualified for testimony, and we teach that since the Torah believed one witness, there is no legal testimony here, for just as one [witness] is considered disqualified for testimony, they are also considered [disqualified for testimony]. Therefore, he followed after the majority of opinions, whether legal or disqualified.
+שנים אומרים מת ואחד אומר לא מת וכו' – this comes to tell us that we follow after the majority of opinions of those disqualified for testimony, whether for leniency or for stringency.
+
+Mishnah 5
+
+אחת אומרת מת – two co-wives/rival wives who come from abroad; one says my husband died, and the other says, he didn’t die.
+ר"מ אומר הואיל ומכחישות כו' – but the Halakha is not according to his view.
+
+Mishnah 6
+
+היתה בת ישראל לכהן – if her co-wife/rival wife was the daughter of an Israelite married to a Kohen, she can partake of Terumah/priest’s due on the assumption that her husband is alive and she does not take into consideration the testimony of her co-wife/rival wife for since she is not believed to cause her to be married, she is not believed to disqualify her and such is the Halakha.
+
+Mishnah 7
+
+אמרה מת בעלי ואח"כ מת חמי – her mother-in-law is prohibited [from remarrying] for a bride does not testify [against] her mother-in-law and even though she stated in the first segment [of the Mishnah]: “my husband has died,” and furthermore, she is no longer her daughter-in-law and she was a stranger, nevertheless, she is not believed.
+היתה בת ישראל לכהן תאכל בתרומה – in this also, the Halakha is according to Rabbi Tarfon but if he betrothed one of the five women (see Tractate Yevamot, Chapter 15, Mishnah 4), and he doesn’t know which of them he betrothed, and similarly if he stole from one of the five and doesn’t know which of them he stole from, and in both of those, the Halakha is according to Rabbi Akiva.
+
+Mishnah 8
+
+מת בעלי ואח"כ מת בני נאמנת – since she had a son, and was not in the legal status/presumption of being chained to the levir when she departed, now also when she said: “my husband died,” and afterwards [said]: “my son died,” when she has no interdependence of a childless widow and her late husband’s brothers (i.e., to the levirate relation), she is believed. But if she said, “my son died” and afterwards [said]: “my husband died,” and she wants to be married by the levir, she is not believed. But if she came to be married to anyone in the world, we suspect her words for she compares herself as a piece (of meat) that is forbidden forever, and she removes the shoe of her brother-in-law who refuses to marry her and does not marry her levir.
+
+Mishnah 9
+
+ניתן לה בן במדינת הים – and my son died and after[wards], my husband died, we don’t remove her from the original legal presumption that she says that she still needs to marry the levir, she is believed and permitted to be married by the levir.
+אינה נאמנת – to marry anyone in the world without removal of her brother-in-law’s shoe, for the Rabbis believed her as a wife, concerning her husband she is believed, because of evidence by implication and she is allowed to marry, but to free herself from the levir, she is not believed because sometimes she is hated by him and we suspect her words for she frees herself from the levir, and removes her levir’s shoe and does not marry the levir.
+
+Mishnah 10
+
+ניתן לי יבם במדינת הים – that her mother-in-law gave birth to abroad, and she went in the legal presumption that she has no levir.
+מת בעלי ואח"כ מת יבמי וכו' – in both cases she is permitted to anyone in the world and is believed and permitted to anyone in the marketplace [of the world] in her original presumptive legal status that the mouth that forbids is the one that permits.
+
+Chapter 16
+
+
+
+Mishnah 1
+
+האשה. לא תנשא – since her husband went [abroad] without children.
+ולא תתיבם – for perhaps her rival/associate wife gave birth, and if she should say, perform the ritual of removing the shoe of the brother-in-law who refuses to perform levirate marriage, and afterwards marry whomever you want in the world whichever way you turn. They answered in the Gemara (Tractate Yevamot 119b) because a woman whose husband died without children who has performed the rite of Halitzah with a brother of the deceased is disqualified of [marrying into] the priesthood and if she should perform the rite of Halitzah and it is found afterward that her rival/associate wife gave birth to a living child, her Halitzah is not anything, they need to announce concerning her that she is fit for the priesthood, and was not disqualified on account of that rite of ahalitzah. And whomever that it is found at the time of her Halitzah, and is not found at the time where they announced about the Halitzah, it is nothing and she is not disqualified from the priesthood through her and when he sees her afterwards married to a Kohen, he would say that a woman who had performed the rite of Halitzah is permitted to a Kohen.
+היתה לה חמות – abroad.
+אינה חוששת – perhaps she had been given a levir even though we suspect above lest her rival wife had given birth whether to a male or a female, he exempts her to this one who is performing the duty of levirate marriage but her mother-in-law, if she also gave birth, she would not be needed for her for this one but if she had given birth to male, it is possible to state that perhaps she aborted, and if you can assume that she did not abort, perhaps it was a girl.
+יצתה מלאה – pregnant.
+חוששת – perhaps she had been given a levir. But the Halakha not according to Rabbi Yehoshua who said that she does not have to worry/scruple [concerning her].
+
+Mishnah 2
+
+שתי יבמות – the wives of two brothers.
+מפני בעלה של זו – perhaps he is living and she is bound/chained to him, and even though that his wife states that he has died, she is not believed to permit this one (i.e., the woman) to the whole world through her [words on her] lips for the widow of a brother who died without issue does not provide testimony on her fellow widow of a brother who died without issue.
+לזו עדים – whose husband died and the other [woman whose husband died] does not have witnesses.
+זו שיש לה עדים אסורה – to marry to the entire world, for she is a widow of a brother who died without issue who did not have witnesses that he died.
+וזו שאין לה עדים מותרת – for on account of her husband, she is not forbidden, for she is believed to state: “my husband died,” and because of her being a widow of a brother who died without issue also, she is not forbidden for witnesses came testifying that he had died.
+לזו בנים ולזו אין בנים – and there are witnesses neither to this one nor to that one; the woman who has children is permitted [to remarry] and the one who has no children is prohibited [from remarrying].
+נתיבמו – that they had here two widows of brothers who died without issue and they married their levirs and the levirs died, they are forbidden to marry anyone in the whole world: this one (i.e., the first woman), because of the first husband of the other one, and that one (i.e., the second woman) because of the first husband of the other one, even though both were married to their levirs because of the presumption that their husbands had died, through their own testimony hey married, and they were believed, for the woman who said: “my husband died,” should be married by her levir. But now, that they would will be married to anyone in the world, no, for if they would marry to anyone in the world, it would be found that the testimony of this woman would be beneficial to that one (i.e., woman) and the testimony of that one (i.e., woman) would be beneficial to the other (i.e. woman), and widows of brothers who died without issue cannot give testimony one for the other.
+הואיל והותרו ליבמין – on the presumption their husbands had died, they were permitted to marry anyone in the world, and furthermore, we don’t suspect lest that they are living, but the Halakha is not according to Rabbi Eleazar.
+
+Mishnah 3
+
+פרצוף פנים עם החוטם – if he did not see him with the appearance of his face or that his nose was taken , we don’t testify to permit [someone else] to marry his wife, for perhaps it is not him.
+מגוייד – dissected like [Daniel 4:14]: “Hew down the tree, [lop off is branches].”
+או חיה אוכלת בו – specifically in he place where his soul does not depart from [his body], but if it in the place where the soul departs, he testifies about him that he has died.
+אין מעידין אלא עד ג' ימים – if they did not see him until after three days of his death, we don’t testify regarding him, for we suspect lest the appearance of his face has changed and this [individual] is not that whom they think [that it is].
+ר' יהודה בן בבא אומר לא כל אדם וכו' – there are people who speedily blows/swells up, such as a heavy persn, and there is a place where a person speedily decomposes and to change, such as in a hot place, and there is a time when the world is hot and a person speedily decomposes and changes, and everything is according to the individual, and the place and the time, whether for leniency or for stringency and the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+מים שיש להם סוף – that appears all four directions that surround the water and water that is not in sight of shore, that a person cannot see all about him. But Rabbi Meir does not make a distinction between a body of water that is not within sight of shore and a body of water that is within sight of shore but the Sages dispute in the Baraita (see Tosefta Yevamot, Chapter 14, Halakha 5 and Talmud Yevamot 121a) and state that a body of water that is within sight of shore, his wife is permitted if he tarried there a period of time where it is impossible that he would live, according to this period of time within the water. But water that is not in sight of shore, his wife is forbidden [to remarry] for lest after he came up from there, he left and went on his way, as Rabbi Yosi stated in our Mishnah, and the Halakha is according to the Sages.
+ועלה לאחר שלשה ימים – for Rabbi Meir holds that a person can live within the water for a number of days, and because of this, even in water that is within sight of a shore, that if he comes out, someone will see him, for we suspect that perhaps after he would come out after many days and they wouldn’t see him. But Rabbi Yosi disputes on this and says that there is an incident about a blind person who went down to ritually immerse in a cave and the cave had water that is in sight of a shore and they remained until they died and their married off their wives.
+מן הארכובה ולמטה – since he would be able to live, [his wife] should not remarry lest he leaves and no one sees him, for they are a body of water that is not within sight of a shore.
+
+Mishnah 5
+
+אפילו שמע מן השנשים – that they don’t intend to testify, he can go to testify so that his (i.e., the dead person) wife may marry.
+הרי אנו הולכים לספוד ולקבור את איש פלוני – in the Gemara (Tractate Yevamot 121b) that one requires that they would say, “we come from eulogizing and burying this particular individual,” and it also requires that he would hear them telling of the matters of the eulogy: “such-and such Rabbis were there,” “such-and-such eulogies were there,” because it is the manner of young children to pay and to bring up names and lest it was an ant or locust that they buried, and bring them in with the name of that certain individual.
+
+Mishnah 6
+
+משיאין על פי בת קול – [if] they heard [the voice] crying out that so-and-so has died.
+בצלמון – the name of a place.
+
+Mishnah 7
+
+ונומיתי לו – I said to him.
+כן הדברים – for all of his colleagues dispute him.
+משובשת בגייסות – and I am not able to go to you to testify on what I heart, but rather, say to them: You are who have offered testimony in my name.
+ר' אליעזר ור' יהושע אומרים כו' ור"ע אומר כו' – but the Halakha is not like one of them bu rather the Halakha is that we marry on the word of a woman and on the word of relatives except for five women that are taught in our Mishnah (see Tractate Yevamot, Chapter 15, Mishnah 4). But on the evidence of a single witness, on the evidence of a woman, on the evidence of a slave, on the evidence of a maid servant is fit for the testimony of a woman.
+לא תהא כהנת כפונדקית – meaning to say, of distinguished birth, she is not believed like an heathen inn-hostess, in astonishment, and if they believed the heathen inn-hostess, she makes a statement in ignorance of its legal bearing, all the more so, that they would believe an Israelite woman.
+לכתהא פונדקית נאמנת – meaning to say, that the inn-hostess is not believed.
\ No newline at end of file
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@@ -0,0 +1,902 @@
+Bartenura on Mishnah Yevamot
+ברטנורא על משנה יבמות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה יבמות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>חמש עשרה נשים פוטרות צרותיהן.</b> שאם היתה אחת מהן נשואה לאחיו ולו שתי נשים ומת בלא בנים, שתיהן פטורות, שנאמר (ויקרא י״ח:י״ח) ואשה אל אחותה לא תקח לצרור לגלות ערותה עליה, שאין תלמוד לומר עליה, אלא ללמדך שאפילו יבמתו שנאמר בה (דברים כ״ה:ה׳) יבמה יבא עליה, אם היא אשה אל אחותה, לא תקח. והוא הדין לשאר עריות שיש בהן כרת. ואין לי אלא היא, צרתה מנין, ת״ל לצור. צרת צרתה מנין, ת״ל לצרור. דמשמע לא תקח לא היא ולא צרתה ולא צרת צרתה:
+<b>בתו ובת בתו וכו׳</b> בבתו מאנוסתו, וכן בת בתו ובת בנו, דאילו בתו מאשתו היינו בת אשתו. דכיון דכתיב (ויקרא י״ח:י״ז) ערות אשה ובתה לא שנא הימנו ולא שנא מאיש אחר. אבל בתו מאנוסתו לא נפיק מהאי קרא דאשה על ידי קדושין משמע אלא נפקא מערות בת בנך או בת בתך (שם:):
+<b>חמותו ואם חמותו ואם חמיו.</b> כל אלו אסורות לו, משום ערות אשה ובתה לא תגלה את בת בנה ואת בת בתה, ויש בכלל זה חמותו ואם חמותו ואם חמיו:
+<b>אחותו מאמו.</b> שנשאת לאחיו מאביו ומת. וכן אחות אמו. שאין יבום אלא באחיו מן האב, דילפינן אחוה אחוה מבני יעקב, מה להלן מן האב אף על פי שאין מן האם הכא נמי לא שנא:
+<b>ואשת אחיו מאמו.</b> שמת ונשאה אחיו מאביו, שהיתה נכרית אצלו, ומת בלא בנים ונפלה לפניו ליבום. ואסורה לו לפי שהיתה תחלה אשת אחיו מאמו ואסורה לו עולמית, דכתיב (שם) ערות אשת אחיך, ודרשינן אחיך בין מן האב בין מן האם:
+<b>ואשת אחיו שלא היה בעולמו.</b> כגון ראובן שמת בלא בנים, ונולד לו אח לאחר מיתה ושמו לוי, ויבם שמעון את אשתו ולו אשה אחרת ומת בלא בנים, ונפלו שתיהן לפני לוי, שתיהן פטורות, לפי שאשת ראובן שנשאת לשמעון אסורה ללוי בכרת, לפי שמיעטה הכתוב מיבום לוי, שנאמר (דברים כ״ה) כי ישבו אחים יחדיו, שהיתה להם ישיבה אחת בעולם. הלכך כשמת ראובן נאסרה על לוי איסור עולם כאשת אח שיש לו בנים. ואע״פ שעתה נפלה מכח נישואי שמעון שהיה בעולמו, אסורה לו מחמת ראובן. וכשם שהיא אסורה כך צרתה אסורה:
+<b>וכלתו.</b> שמת בנו, ונשאה אחיו. וכלתו אסורה עליו איסור עולם ואפילו אחר שמת בנו:
+<b>וכולן אם מתו.</b> כגון שמתה בתו קודם מיתת אחיו או שמיאנה בו. ואע״פ שאין מיאון אלא ביתומה קטנה שהשיאוה אמה ואחיה, משכחת לה שמיאנה בחיי אביה, כגון שהשיאה אביה לאחר ונתגרשה בעודה קטנה, ששוב אין לאביה רשות בה, ונישאת לאחי אביה בעודה קטנה, אז יוצאה במיאון, דקרינן לה לקמן יתומה בחיי האב. ואם מיאנה באחיו או נתגרשה ממנו, או נמצאה אילונית שמקחה מקח טעות וכאילו לא היתה אשת אחיו מעולם, צרתה מתיבמת:
+<b>אילונית.</b> לשון איל. הזכר מן הצאן. וסימניה מפורשים, שאין לה שדים כנשים ואין לה סימנים וקולה עבה כאיש ואין לה שיפולי מעים כנשים כלומר שאותו מקום אינו בולט מגופה כערות שאר הנשים:
+<b>ואי אתה יכול לומר וכו׳</b> שכבר ילדו מאחר קודם שנישאו לאחיו, הלכך לאו אילוניות נינהו. ומיאון נמי ליכא, שהרי גדולות הן, ואין ממאנת אלא קטנה. ותנא דידן דלא חשיב אמו בכלל הנשים שפוטרות צרותיהן, סבר לה כמ״ד שאין אדם נושא אנוסת אביו ומפותת אביו. אבל לדברי האומר נושא אדם אנוסת אביו ומפותת אביו, והיא הלכה, אפשר שתנשא אמו לאחיו מאביו, וכשימות בלא בנים נמצאת אמו נופלת לפני בנה ליבום. ונמצאו ט״ז נשים פוטרות צרותיהן, ואמו אחת מהן. וכן הלכה:  
+
+Mishnah 2
+
+<b>כשם שבתו פטורה.</b> שהרי אסורה לו, ואין שם אח אלא הוא. כך צרתה פטורה:
+<b>הלכה צרת בתו ונישאת לאחיו השני.</b> היכא דיש אח אחר ששתיהן מותרות לו, ואינן פטורות, שהרי יש כאן מצות יבום, ומתיבמת האחת והשניה פטורה, דכתיב (דברים כ״ה:ט׳) את בית אחיו, בית אחד הוא בונה ואין בונה שתי בתים. ואם יבם אחיו השני את צרת בתו ולו אשה אחרת ומת בלא בנים וחזרו ונפלו לפניו:
+<b>כשם שצרת בתו פטורה.</b> שנאסרה עליו משעת נפילת אחיו הראשון. כך צרת צרתה, אשת אחיו השני האחרת, פטורה, שזו פוטרתה, שצרת ערוה פוטרת צרתה:
+<b>ואפילו הם מאה.</b> אחים, והלכה צרת צרתה של בתו ונתיבמה לאחיו השלישי, ולו אשה אחרת ומת בלא בנים, שתיהן אסורות על זה. וכן לעולם:
+<b>צרתה מותרת.</b> להתיבם. שהרי בשעת זיקת יבום אינה צרתה:
+<b>וכל היכולה למאן.</b> שהיא קטנה הערוה, ויכולה למאן ולא מיאנה, ומת אחיו, הואיל וקידושיה אינן אלא מדרבנן וזיקה שלה אינה אלא מדרבנן, אינה פוטרת צרתה מן החליצה, ולהתיבם אסורה, שנראית כצרת ערוה:
+
+Mishnah 3
+
+<b>שש עריות חמורות מאלו.</b> ומה היא חומרא שלהן, שנשואות לאחרים. ואינן יכולות להנשא לאחיו של זה מאביו, ואם מתו בעליהן שהן נכרים אצל זה, צרותיהן מותרות לינשא לזה, שאין צרת ערוה אסורה אלא בנופלת לפניו ליבום מאחיו. ורבינו משה בר מיימון פירש, אם נישאו בעבירה לאחיו, ומת בלא בנים ונפלו ליבום לפניו, צרותיהן מותרות, שאין אלו צרות ערוה, הואיל ולא היו קדושין תופסין לאחיו באותן עריות:
+<b>אמו.</b> אינה יכולה להנשא לאחיו מאביו, שהרי היא לו אשת האב, לדברי האומר שאנוסת אביו אסורה. ולעיל פירשתי שאין כן הלכה, אלא אמו פוטרת צרתה, שהיא יכולה להנשא לאחיו מאביו:
+<b>אשת אביו, אשת אחיו מאביו.</b> [שהיה לו בנים] ואחות אביו, כולן אסורות לאחיו כמו שאסורות עליו, ואין בהם צד יבום על זה לעולם. ואם נשאום אחרים ולהם נשים אחרות ומתו, צרותיהן מותרות לינשא לזה. וכן אם נשא אותה אחיו בעבירה ומת בלא בנים צרותיהן מותרות:
+
+Mishnah 4
+
+<b>בית שמאי מתירין.</b> צרת ערוה להתיבם לאחיו. דלית להו הך דרשה דלצרור:
+<b>חלצו.</b> הצרות מן האחין:
+<b>בית שמאי פוסלין.</b> הצרות מן הכהונה, שחליצתן חליצה:
+<b>ובית הלל מכשירין.</b> שחליצתן שלא לצורך היתה, והרי היא כחולצת מן נכרי:
+<b>נתיבמו.</b> לאחין:
+<b>בית שמאי מכשירין.</b> אותן לכהנים אם נתאלמנו מיבמיהם:
+<b>ובית הלל פוסלים.</b> שנבעלו לאסור להם, והנבעלת לאסור לה עשאה זונה וזונה אסורה לכהן:
+<b>לא נמנעו.</b> ואע״פ שבני הצרות שנתיבמו כדברי בית שמאי ממזרים הם לב״ה, שהרי באיסור אשת אח הם עליהם ואשת אח בכרת, ובני חייבי כריתות ממזרים הם, אעפ״כ לא נמנעו ב״ה מלישא נשים מב״ש, לפי שהיו מודיעים להם אותן הבאות מן הצרות ופורשין מהן:
+<b>אלו על גבי אלו.</b> משאילים כליהם אלו לאלו. ובגמרא פריך אהא דתנן בית שמאי מתירין את הצרות לאחים ובית הלל אוסרים, קרי כאן לא תתגודדו, לא תיעשו אגודות אגודות. ומשני, כגון בית דין אחד בעיר אחת פלג מורים בבית שמאי ופלג מורים כבית הלל. אבל שני בתי דינים בעיר אחת, וכ״ש שני בתי דינים בשתי עיירות לית לן בה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כיצד אשת אחיו וכו׳</b> פוטרת צרתה:
+<b>ונולד להן אח.</b> ומצאה זקוקה ליבם, ועליו אסורה משום אשת אחיו שלא היה בעולמו:
+<b>ואח״כ יבם השני את אשת אחיו.</b> ולו אשה אחרת:
+<b>ומת.</b> בלא בנים:
+<b>הראשונה.</b> היא אשת הראשון, שנפלה לפניו כבר פעם אחת, יוצאת משום אשת אחיו שלא היה בעולמו:
+<b>עשה בה.</b> זה שמת:
+<b>מאמר.</b> פירוש שקידשה בכסף. וביבמה קידושין של כסף אינם קידושין גמורים אלא מדברי סופרים, שאין היבמה נקנית ליבם להיות כאשת איש גמורה עד שיבא עליה, וזה לא הספיק לכונסה עד שמת:
+<b>שניה חולצת.</b> ולא מפטרה משום צרת ערוה, דלאו צרתה ממש היא:
+<b>ולא מתיבמת.</b> משום דמאמר קונה מקצת והויא לה צרת ערוה במקצת. וכל מקום שאין שם קדושין גמורים חולצת ולא מתיבמת:
+
+Mishnah 2
+
+<b>ומת.</b> המיבם:
+<b>מיבם לאיזו שירצה.</b> ופוטרת חברתה. ולאו אעשה בה מאמר קאי, אלא ארישא קאי דקתני הראשונה אסורה וכו׳, וקאמר ר״ש כיון שכשנולד כבר נתיבמה, ולא היתה על זה בזיקת נשואי אחיו הראשון מעולם, מותרת לו. ואין הלכה כר״ש:
+
+Mishnah 3
+
+<b>לא חולצת ולא מתיבמת.</b> צרתה, וכל שכן היא. וכן אילונית, דכתיב (דברים כ״ה) אשר תלד, פרט לאילונית. וכן אשת סריס חמה ואנדרוגינוס, לא חולצת ולא מתיבמת, שנאמר (שם) ובן אין לו, פרט לאלו שאין ראוי להיות להם בנים. ואשת גר ואשת עבד משוחרר, לא חולצת ולא מתיבמת, שאין אחוה לגרים ולא לעבדים. אבל עקרה וזקנה, או חולצת או מתיבמת:
+<b>אחותה.</b> של ערוה כשהיא יבמתה. כגון שנפלו לו שתי אחיות משני אחיו והאחת אסורה עליו משום ערוה כגון שהיא חמותו או כלתו חולצת או מתיבמת דהשתא לא פגע באחות זקוקתו, משום דערוה לאו זקוקתו היא:
+
+Mishnah 4
+
+<b>שניות.</b> לעריות. שגזרו סופרים עליהם. ונקראו איסור מצוה, שמצוה לשמוע דברי חכמים. ואלו הן, אם אמו ואין לה הפסק, ואם אבי אמו בלבד, ואם אביו ואין לה הפסק, [ואם אבי אביו], ואשת אבי אביו ואין לה הפסק, ואשת אבי אמו בלבד, ואשת אחי האב מן האם, ואשת אחי האם בין מן האם בין מן האב, וכלת בנו ואין לה הפסק, וכלת בתו, ובת בת בנו, ובת בת בתו, ובת בן בנו, ובת בן בתו, ובת בת בן אשתו, ובת בת בת אשתו, ואם אם אבי אשתו, ואם אם אם אשתו, ואם אב אם אשתו, ואם אב אבי אשתו:
+<b>אלמנה לכהן גדול.</b> שמת אחיו ההדיוט ונפלה אשתו לפניו:
+<b>גרושה וחלוצה לכהן הדיוט.</b> כגון שעבר אחיו המת ונשא גרושה וחלוצה, וכשמת צריכה חליצה, שהרי תפסו לו בה קדושין משום דקדושין תופסין בחייבי לאוין. אבל יבומי לא, שהרי היא אסורה לו. ולפטרה בלא כלום אי אפשר, דלא אלים לאו למפטרה, דילפינן לה מאחות אשה שהיא בכרת:
+
+Mishnah 5
+
+<b>אח מכל מקום.</b> ואפילו ממזר:
+<b>אחיו לכל דבר.</b> ליורשו וליטמא לו:
+<b>שפחה ונכרית.</b> ולדה בתרה אזיל, דכתיב בשפחה (שמות כ״א) האשה וילדיה תהיה לאדוניה. ובנכרית כתיב (דברים ז׳) כי יסיר את בנך מאחרי, ומדלא כתיב כי תסיר, שמע מינה הכי קאמר, בתך לא תתן לבנו כי יסיר בעל בתך את בנך שתלד לו בתך מאחרי, אבל אבתו לא תקח לבנך לא מהדר, שאין הבן הבא מן הנכרית קרוי בנך אלא בנה:
+
+Mishnah 6
+
+<b>ואינו יודע איזו קידש.</b> ואסור בשתיהן, משום דכל חדא וחדא איכא למימר זו אחות אשה:
+<b>חולץ לשתיהן.</b> דלא ידע איזו היא יבמתו. ומיחלץ לחדא וליבומי לאידך, לא אפשר, דאחות חלוצתו היא, ואסורה לו מדרבנן בחייה. ויבומי ברישא נמי לא, דדילמא לא זו היא יבמתו וקפגע באחות זקוקתו דהויא כאשתו:
+<b>היו לו שנים, אחד חולץ.</b> תחלה לאחת, והשני אם רצה ליבם לשניה מיבם, שאם זו יבמתו שפיר, ואם אחותה היא, לא פגע באחות זקוקתו, משום דחליצה דהך אפקעתא לזיקה:
+<b>קדמו וכנסו.</b> קודם שנמלכו בבית דין:
+<b>אין מוציאין אותן מידם.</b> משום דכל חד וחד אמר, אנא שפיר נסבי. ואי נמי הוי איפכא שהראשון שכנס ליבום כנס אחות זקוקתו, ההיא שעתא הוא דעבד איסורא, ומשבא אחיו ויבם את השניה שהיא יבמתו, פקעא זיקתה למפרע מאידך:
+
+Mishnah 7
+
+<b>שנים שקידשו שתי אחיות.</b> והם נכרים:
+<b>זה חולץ לשתיהן כו׳</b> משום דכל חד מינייהו אסור ליבומי, דדלמא כל חד וחד פגע באחות זקוקתו:
+<b>היחיד חולץ לשתיהן.</b> שאי אפשר לו ליבם, לא קודם חליצה של שניה משום אחות זקוקה, ולא לאחר חליצה משום אחות חלוצה. לפיכך הואיל ואסור ליבם יחלוץ תחלה לשתיהן, כדי להוציא אותה שהיא יבמתו מאיסור יבמה לשוק:
+<b>והשנים אחד חולץ.</b> לאפקועי זיקה מאחיו אם זו יבמתו, ותשתרי אחותה לשני ממה נפשך, אי יבמתו היא, שפיר, ואי אחותה היא הא פקעה זיקת היבמה מיניה בחליצת אחיו:
+<b>אחיו של זה מייבם חלוצתו של זה.</b> ממה נפשך, אם זו יבמתו שפיר נסיב, שהרי אחיו לא חלץ לזו אלא לאחותה שלא היתה יבמתו ואינה כלום. ואי לאו יבמתו היא שפיר נסיב, נכריה היא, דאי משום אחות זקוקה ליכא, שהרי חלץ אחיו את אחותה שהיא יבמתו ופקעה זיקה. ואי משום יבמה לשוק, הרי חלצה זו מאחי בעלה:
+<b>קדמו שני אחין.</b> של אחד וחלצו לשתיהן משום דלא ידעי איזו היא יבמתו:
+<b>לא ייבמו.</b> שני אחים האחרים זה את זו וזה את זו, משום דקמא דנסיב אית ליה למימר זו היא אחות זקוקתו: אלא אחד חולץ תחלה, לאחת:
+<b>ואחד מיבם.</b> לשניה, ממה נפשך, אי יבמתו היא שפיר, ואי לאו, באחות זקוקה לא פגע, שהרי חלץ אחיו ליבמתו. ויבמה לשוק לא הוי, שהרי חלצה מאחי בעלה:
+<b>ואם קדמו.</b> אלו ב׳ אחרונים וכנסו אחר חליצת שנים האחרים ולא באו לימלך בב״ד, אין מוציאין מידן, כדפרישית, שהרי אין כאן אלא ספק איסור אחות זקוקה בנישואי ראשונה, ואיכא למימר קמא דנסיב יבמתו היא ושפיר נסיב, ובתרא נמי שפיר נסיב נכריה, ואי נמי הוי אינסיבא איפכא וקמא פגע באחות זקוקה ; כיון שבא שני ויבם פקעה זיקתה מאחיו והותרה לו אשתו, ואיסורא דעבד עבד:
+
+Mishnah 8
+
+<b>מצוה בגדול ליבם.</b> דדרשינן ולקחה לו לאשה ויבמה והיה הבכור, המיבם יהא בכור. אשר תלד, ואותה יבמה תהא ראויה לילד, פרט לאילונית. יקום הבכור היבם על שם אחיו לנחול אותו, ולא יחלקו אחיו עמו:
+<b>הנטען על אשת איש.</b> החשוד על אשת איש:
+<b>והוציאוה.</b> ב״ד מתחת בעלה, בשביל זה שאסרה עליו, והלך זה ונשאה:
+<b>יוציא.</b> דמדאורייתא אסורה נמי לו כמו שאסורה לבעל, כדדרשינן מנטמאה נטמאה ב׳ פעמים, אחד לבעל ואחד לבועל. ודוקא הנטען על אשת איש, אבל נטען על הפנויה, נראה דמצוה לכנוס, כדאשכחן גבי אונס (דברים כ״ב:י״ט) ולו תהיה לאשה:
+
+Mishnah 9
+
+<b>המביא גט ממדינת הים.</b> צריך שיאמר בפני נכתב ובפני נחתם. וטעמא מפורש בגיטין, למר משום שאין בקיאין לשמה, ולמר שאין עדים מצויין לקיימו:
+<b>לא ישא את אשתו.</b> משום דאדבוריה סמכינן:
+<b>מת הרגתיו וכו׳</b> הואיל ועל עדותו נישאת, איכא לזות שפתים, שמא עיניו נתן בה והעיד עדות שקר עליה. אבל תנשא לאחר, דאשה נישאת בעד אחד:
+<b>ר״י אומר הרגתיו לא תנשא אשתו.</b> בעדותו אפילו לאחר, מפני שהוא רשע והתורה אמרה אל תשת רשע עד. ואין הלכה כר״י. דקיי״ל אין אדם משים עצמו רשע, דאדם קרוב אצל עצמו. ומהימנינן ליה שנהרג, אבל לא מהימנינן ליה במאי דאמר שהוא הרגו. והלכך אפילו כי אמר הרגתיו תנשא אשתו:
+<b>הרגנוהו תנשא אשתו.</b> מפורש בגמרא, באומר אני הייתי עם הורגיו אבל אני לא הרגתיו:
+
+Mishnah 10
+
+<b>בנדר.</b> שנדרה הנאה מבעלה ולא הפר לה, ובאת לחכם להתיר לה ולא מצא פתח לחרטה:
+<b>לא ישאנה.</b> משום חשד:
+<b>שהוא בית דין.</b> כלומר, מיאון או חליצה לא עשה חכם זה ביחידי, משום דקיי״ל חליצה ומיאונים בשנים ושלשה לא חשידי. אבל היתר נדרים ביחיד מומחה:
+<b>וכולן.</b> החכם והמביא גט והמעיד על האשה להשיאה, דתנן בהו לא יכנוס, אם היה להן נשים בשעת מעשה, ומתו אח״כ, מותרות להנשא להם דהשתא ליכא חשד:
+<b>וכולן.</b> הנשים הללו:
+<b>שנישאו לאחרים.</b> כשאסרה החכם או כשהעיד העד שמת בעלה, ומתו הבעלים השניים:
+<b>מותרות לינשא.</b> לחכם ולעד ולמביא גט:
+<b>וכולן מותרות לבניהם ולאחיהן.</b> של אלו המתירים אותן. ואינן אסורות אלא להם לבדם, דאין אדם חוטא בשביל בנו או בשביל אחיו. וכל הני דאמרינן לא יכנוס, אם כנס אינו מוציא, חוץ מהנטען על אשת איש שאם הוציאוה בית דין מתחת בעלה בעדים וראיה ברורה, אפילו אם כנס יוציא. ואם באו עדי דבר מכוער בלבד, כגון שראו אדם יוצא והיא חוגרת בסינר או אדם יוצא והיא עומדת מעל המטה וכיוצא בזה, אם כנס לא יוציא. ואם לאחר שבאו עדי דבר מכוער יצא קלא דלא פסיק, שעמד הקול יום וחצי, אם כנס יוציא, אלא אם כן היו לו בנים ממנה שאז אינו מוציא, כדי שלא להוציא לעז על בניו:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ארבעה אחין.</b> חולצות ולא מתיבמות. דכיון דתרווייהו זקוקין להאי ולהאי, קמא דמיבם פגע באחות זקוקתו דהויא כאשתו:
+<b>ב״ש אומרים יקיימו ובית הלל אומרים יוציאו.</b> בגמרא מפכינן לה, בש״א יוציאו ובה״א יקיימו. דבכל מקום ב״ש לחומרא וב״ה לקולא חוץ מהמקומות הידועים מקולי בית שמאי ומחומרי בית הלל, והכי אמרינן בעלמא, ב״ש במקום ב״ה אינה משנה, כלומר, כל היכא דאשכחן במשנה בית שמאי מקילין, וב״ה הוא שדרכן להקל ונמצאו עתה בית שמאי עומדים במקום בית הלל, אינה משנה ומשבשתא היא וצריך להפכה, אלא אם כן היא מהמשניות הידועות שהם מקולי בית שמאי ומחומרי בית הלל. ובמסכת עדיות מני לה בשם רבי אליעזר מקולי בית שמאי ומחומרי בית הלל:
+
+Mishnah 2
+
+<b>איסור ערוה.</b> כגון חמותו ואם חמותו:
+<b>ומותר באחותה.</b> דלאו אחות זקוקתו היא, דערוה לא רמיא קמיה ליבומי:
+<b>איסור מצוה.</b> רמיא קמיה מדאורייתא, הילכך אסור באחותה, דאחות זקוקתו היא:
+
+Mishnah 3
+
+<b>אחותה כשהיא יבמתה.</b> אחותה של ערוה כשהיא יבמתה אשת אחי בעלה, כשנופלת עמה ליבום:
+<b>או חולצת או מתיבמת.</b> דלאו אחות זקוקתו, היא דערוה לא רמיא קמיה:
+
+Mishnah 4
+
+<b>ור״ש פוטר.</b> טעמא דר״ש, דכתיב (ויקרא י״ח:י״ח) ואשה אל אחותה לא תקח לצרור, בשעה שנעשו צרות זו לזו, כגון הכא ששתיהן זקוקות לו ליבום, לא יהא לך לקוחין לא בזו ולא בזו. ואין הלכה כרבי שמעון:
+
+Mishnah 5
+
+<b>ואחד מופנה.</b> בלא אשה::
+<b>אשתו עמו.</b> דקסברי בית שמאי בעלת מאמר היא חשובה ככנוסה, וכשנפלה אחותה לאחר כן לא מתסרה משום אחות זקוקה:
+<b>והלה תצא.</b> אף מן החליצה. משום אחות אשה:
+<b>מוציא אשתו בגט.</b> דלא אלים מאמר לשויה ככנוסה, וזו אוסרתה משום אחות זקוקה. וצריכה גט מפני המאמר דהוי קדושין במקצת ולא פקעי קדושין בלא גט, וצריכה חליצה דהואיל ולא הוי מאמר קדושין גמורין עדיין זקוקתו היא וצריכה חליצה לזיקתה. וברישא יהיב לה גיטא, והדר חליץ לה. וכן הלכה:
+
+Mishnah 6
+
+<b>נכרית.</b> שאינה קרובה לא לזו ולא לזו:
+<b>נכרית חולצת ולא מתיבמת.</b> הוא דין אע״ג דלא עשה בה מאמר, ומת, נכרית מחלץ חלצה יבומי לא מיבמה, דהויא לה צרת אחות אשה בזיקה. והאי דקתני מאמר, לאפוקי מדבית שמאי דאמרי מאמר קונה קנין גמור ואפילו חליצה נמי לא תיבעי, קמ״ל דצריכה חליצה:
+
+Mishnah 7
+
+<b>שעה אחת.</b> בנפילה ראשונה כשנפלה מאחיו הראשון, שאז היתה אשתו קיימת והיתה זאת אסורה עליו כאשת אח שיש לו בנים. וצרתה הנכרית לא אתפרש דינה, ומסתברא דחולצת ולא מתיבמת:
+
+Mishnah 8
+
+<b>וכולן.</b> ט״ו עריות, שהיו בהן לאחיו קדושי ספק או גירושי ספק, דהויא ספק צרת ערוה:
+<b>חולצת.</b> ולא מפטרה בלא כלום, דדילמא לאו צרת ערוה היא:
+<b>ספק קרוב לו.</b> שהיו ח׳ אמות מצומצמות ביניהן ברשות הרבים, וד׳ אמות של אדם קונות לו שם, וזרקו ספק בארבע אמותיו ספק בארבע אמותיה:
+
+Mishnah 9
+
+<b>זיקת שני יבמין.</b> דכל זמן שלא כנסה זה עדיין זיקת ראשון עליו, ונתוספה עליו זיקת שני בשביל המאמר, וכשמת נותרו עליה זיקת שני יבמין:
+<b>ר״ש אומר וכו׳</b> דקסבר מספקא לן אי מאמר קונה לגמרי או לא קני כלל, לכך מיבם לאיזו שירצה, דאי מאמר קני לא הוי עלה אלא זיקת שני, ואי מאמר לא קני לא הוי עלה אלא זיקת הראשון:
+<b>וחולץ לשניה.</b> דחדא לא מפטרה בביאת אידך, דדלמא מאמר לא קני והוו שתי יבמות הבאות מב׳ בתים. ויבומי תרווייהו לא, דדילמא מאמר קני והוו ב׳ יבמות הבאות מבית אחד. ואין הלכה כרבי שמעון. ואע״ג דאמרינן במתניתין דזיקת שני יבמין דאורייתא מקרא דיבמה יבא עליה, בגמרא מוכח דזיקת שני יבמין דרבנן היא, גזירה שמא יאמרו שתי יבמות הבאות מבית אחד מתיבמות:
+
+Mishnah 10
+
+<b>היו אחין.</b> אף משום אשת אח וכו׳. אע״ג דקיי״ל אין איסור חל על איסור, אית ליה להאי תנא דבאיסור כולל ואיסור מוסיף ואיסור בת אחת כי הכא, איסור חל על איסור, וחייב להביא קרבן על כל איסור ואיסור:
+<b>ומפרישין אותן.</b> שלא לחזור לבעליהן:
+<b>שמא מעוברות הן.</b> והולדות ממזרים, ובעינן הבחנה בין זרע כשר לזרע פסול שלא יתלו העוברים בבעליהן:
+<b>ואם היו כהנות.</b> בנות כהנים:
+<b>נפסלו מתרומה.</b> מלאכול בתרומת בית אביה אפילו אחר מיתת בעלה, ואע״פ שנאנסה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>החולץ ליבמתו.</b> הוא מותר בקרובותיה. דלאו חליצה היא, דהא לא בעיא חליצה. וקרובות וקרובים דמתניתין היינו הנך דנאסרות על האיש מחמת אשתו וקרובים הנאסרים על אשה מחמת בעלה:
+<b>אם אין הולד של קיימא.</b> שהוא נפל:
+
+Mishnah 2
+
+<b>וחייבין בקרבן.</b> שבעל אשת אח שלא במקום מצוה. והולד כשר ממה נפשך:
+<b>וחייבין אשם תלוי.</b> שכל דבר שחייבין על זדונו כרת ועל שגגתו חטאת, חייבין על לא הודע שלו אשם תלוי:
+
+Mishnah 3
+
+<b>שומרת יבם.</b> שהיא ממתנת ומצפה ליבם:
+<b>שנפלו לה נכסים.</b> מבית אביה:
+<b>מה יעשו בכתובתה.</b> מנה ומאתים ותוספת ונדוניא שהכניסה לו וקבל עליו אחריות:
+<b>ובנכסים הנכנסים ויוצאים.</b> נכסי מלוג. שכשהיא נכנסת נכנסין עמה וכשיוצאת מבעלה יוצאין עמה:
+<b>בית שמאי אומרים יחלוקו יורשי הבעל עם יורשי האב.</b> דספק נשואה היא וזוכה היבם בחצי ירושתה מספק, שהבעל יורש את אשתו, וזה שספק נשואה היא אצלו זוכה בפלגא:
+<b>נכסים בחזקתן.</b> נכסי צאן ברזל, בחזקתן. ולא פירשו ב״ה אי בחזקת יורשי האשה שהיו הנכסים שלה, אי בחזקת יורשי הבעל שאחריותם עליו. ולענין דינא יחלוקו אפילו לדברי ב״ה:
+
+Mishnah 4
+
+<b>כאשתו לכל דבר.</b> שמגרשה בגט ולא בעיא חליצה, ומחזירה כשירצה ולא מיתסרא עליה:
+<b>על נכסי בעלה הראשון.</b> שיהיו קרקעות של בעלה הראשון אחראין וערבאין על כתובתה. ואי לית לה כתובה מבעלה הראשון כותב לה היבם כתובה על נכסיו, והיא מנה בלבד:
+
+Mishnah 5
+
+<b>מצוה בגדול ליבם.</b> כדילפינן מוהיה הבכור:
+
+Mishnah 6
+
+<b>ובגדול.</b> שהיה גדול האחים במדינת הים, ותלה גדול האחין שלפנינו בו לומר המתינו לו, שהוא גדול ממני:
+<b>[ובחרש ובשוטה.</b> עד שיבריאו. אין שומעין לו]:
+<b>עליך מצוה.</b> אף על פי שאחיך שבמדינת הים הוא גדול ממך, כיון שאתה גדול האחין שלפנינו עליך מצוה, דשהויי מצוה לא משהינן:
+
+Mishnah 7
+
+<b>הרי הוא כאחד מן האחין.</b> ולא הפסיד חלקו בשביל שחלץ. דסלקא דעתך אמינא לקנסיה הואיל והפסידה מיבום שפסלה על האחים:
+<b>זכה בנכסי אחיו.</b> ואפילו גרשה למחר, דיקום על שם אחיו אמר רחמנא, והרי קם:
+<b>נכסים של אב.</b> דכתיב והיה הבכור, מה בכור אין לו בחיי האב, אף יבם אין לו בחיי האב. ואין כן הלכה, אלא הכונס את יבמתו זכה בנכסי אחיו ואפילו במקום אב:
+<b>אסור בקרובותיה.</b> כאילו היא אשתו, וכל קרובות הנאסרות מחמת אשה גמורה אסורות מדרבנן בחלוצה:
+<b>בזמן.</b> שהיא קיימת. אאחותה קאי ולא אשאר עריות:
+<b>מותר אדם בקרובת צרת חלוצתו.</b> ולא אמרינן צרה כחלוצה שיהא אסור באחות צרת חלוצתו כמו שהוא אסור באחות חלוצתו:
+<b>ואסור בצרת קרובת חלוצתו.</b> ראובן חלץ ללאה, ורחל נשואה לנכרי ולה צרה, ומת הנכרי, אסורה אותה צרה לראובן. וטעמא הוי, שבזמן שלאה חולצת מוליכה רחל אחותה עמה לב״ד, וכולי עלמא לא ידעי להי מינייהו חליץ, ואיכא דסברי דלרחל חליץ, וכי נסיב צרת רחל דהיינו צרת קרובת חלוצתו אמרי צרת חלוצתו נסיב, דאינהו סברי שרחל וצרתה נשי אחיו היו, שהרי חלץ לרחל. אבל אין היבמה מוליכה צרתה עמה בזמן שחולצת, הלכך כי נסיב אחות הצרה לא אמרי אחות חלוצה נסיב:
+
+Mishnah 8
+
+<b>וכן המגרש את אשתו וכו׳</b> בגמרא פריך, וכן סלקא דעתך. אלא אימא אבל המגרש את אשתו וכו׳, שאחות גרושה מדברי תורה ולכך פטורה מן החליצה ומן היבום, ואחות חלוצה מדברי סופרים ולכך חולצת ולא מתיבמת:
+
+Mishnah 9
+
+<b>שומרת יבם.</b> ממתנת ליבם:
+<b>שקידש.</b> אחד מן האחים את אחותה אחר שנפלה זו לפניהן והוזקקה לכולן:
+<b>המתן.</b> מלכנוס, דקא פגעת באחות זקוקה:
+<b>עד שיעשה אחיך מעשה.</b> שיכנוס אחיך את היבמה או יחלוץ לה ויעקור את זיקתה מעליך:
+<b>מתה היבמה יכנוס את אשתו.</b> דאפילו כנסה ומתה מותר באחותה:
+<b>מת היבם.</b> ולא נותר אח אלא זה שקידש את אחותה:
+<b>מוציא את אשתו בגט ואת אשת אחיו בחליצה.</b> אבל יבומי לא, משום דאחות גרושתו היא. ובגמרא פסיק הלכה כרבי יהודה בן בתירא:
+
+Mishnah 10
+
+<b>לא תחלוץ וכו׳</b> מפרש בגמרא טעמא, דכתיב (דברים כ״ה) אם לא יחפוץ האיש לקחת את יבמתו ועלתה יבמתו וגו׳, הא אם יחפוץ ייבם, כל העולה ליבום עולה לחליצה וכל שאינו עולה ליבום אינו עולה לחליצה:
+<b>בתולות.</b> גזרינן אטו בעולות. וארוסות אטו נשואות. וכן הלכה. והנך שלשה חדשים הם תשעים יום חוץ מיום שמת בו בעלה או שנתגרשה בו וחוץ מיום שנתארסה בו:
+<b>הנשואות יתארסו.</b> דטעמא דאסורה כדי להבחין בין זרע ראשון לזרע שני, שלא תלד בן, ספק בן תשעה לראשון ספק בן שבעה לאחרון, ובארוסות ליכא למימר הכי:
+<b>והארוסות ינשאו.</b> דהא לא איעבור מראשון:
+<b>חוץ מארוסה שביהודה.</b> שהיו מיחדין את הכלה ואת החתן ביהודה קודם כניסתן לחופה כדי שיהיה רגיל ומשחק עמה ולא יהיו בושים זה מזה בבעילת מצוה, לכך חיישינן שמא בעל:
+<b>כל הנשים יתארסו.</b> משום דר״י לא מפליג בין אלמנה לגרושה ומתיר לאלמנה ליארס אפילו תוך שלשים יום של ימי אבלה, אתא רבי יוסי לאפלוגי עליה בהא, ואסר לאלמנה ליארס תוך שלשים של ימי אבלה:
+
+Mishnah 11
+
+<b>ארבעה אחים וכו׳</b> הוא הדין אפילו נשי טובא נמי, אם אפשר בסיפוקייהו הרשות בידו לכנוס את כולן. והאי דנקט ארבע, עצה טובה קמשמע לן, ארבע אין טפי לא, כי היכי דנמטייהו עונה בחודש:
+<b>ביאתה או חליצתה של אחת מהן פוטרת צרתה.</b> ולא מיבם לתרוייהו, דכתיב (דברים כ״ה:ט׳) אשר לא יבנה את בית אחיו, בית אחד הוא בונה ואינו בונה שני בתים. ולא חליץ לתרוייהו, שכל שאינו עולה ליבום אינו עולה לחליצה, והואיל ותרווייהו כי הדדי לא סלקי ליבום כדאמרינן בית אחד הוא בונה, הכי נמי לא סלקי לחליצה:
+<b>חולץ לפסולה.</b> ולא יפסול את הכשרה לכהונה, שהחלוצה פסולה לכהונה, ולא ישפוך אדם מי בורו ואחרים צריכין להן:
+
+Mishnah 12
+
+<b>המחזיר את גרושתו.</b> משנישאת:
+<b>והנושא את חלוצתו.</b> דקיימא עליה בלאו דלא יבנה, כיון שלא בנה שוב לא יבנה:
+<b>והנושא קרובת חלוצתו.</b> דקסבר ר״ע דחלוצתו כאשתו, שהכתוב קראה ביתו, דכתיב (שם) בית חלוץ הנעל. וקסבר נמי ר״ע יש ממזר מחייבי לאוין. ואינה הלכה:
+<b>קרובת גרושתו.</b> דגרושתו כאשתו. ואמה ואחותה חייבי כריתות נינהו:
+
+Mishnah 13
+
+<b>כל שאר בשר שהוא בלא יבא.</b> כל קורבה שהיא בלאו, ואפילו אין בה כרת:
+<b>כל חייבי כרת.</b> אבל לא חייבי לאוין. וכן הלכה, שכל שאיסורו אסור כרת הולד ממזר, חוץ מן הנדה. אבל מחייבי לאוין אין הולד ממזר:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>רבן גמליאל.</b> אין גט אחר גט. שתי יבמות ליבם אחד מאח אחד, ונתן גט לראשונה וחזר ונתן גט לשניה, לא נאסרו קרובות השניה עליו למיהוי כגרושתו, דמכי יהיב גט לראשונה פקעה זיקת שתיהן מעליו, דגט מהני ביבמה למיקם עלה בלא יבנה, ושוב לא ייבם לא הוא ולא שאר האחים לא ליבמה שקבלה הגט ולא לצרתה, הלכך כי הדר ויהיב גט שני לשניה אין במעשיו כלום והוי כנותן גט לאשה נכרית דעלמא. וכן שני יבמין ליבמה אחת ונתן זה גט וזה גט. האחרון אינו כלום ומותר בקרובותיה:
+<b>ולא מאמר אחר מאמר.</b> בין שני יבמין ליבמה אחת בין ביבם אחד ושתי יבמות, האחרון אינו כלום ואינה צריכה ממנו גט ומותר בקרובותיה:
+<b>יש גט אחר גט.</b> דקמא לא דחה זיקתה לגמרי דהא בעיא חליצה, הלכך אכתי איכא פלגא זיקה ואהני גט שני לשניה למיהוי גרושתו ואסור בקרובותיה. וכן הלכה:
+
+Mishnah 2
+
+<b>כיצד.</b> לאו אפלוגתא קאי אלא מילתא באנפי נפשה, ואיבם אחד ויבמה אחת קאי. והכי קאמר, כיצד דין יבם אחד ויבמה אחת:
+<b>צריכה הימנו חליצה.</b> ואם רצה לכנוס לא יכנוס, דכיון דהתחיל בגרושין קיימא עליה בלא יבנה:
+<b>צריכה ממנו גט.</b> דחליצה אפקעתא לזיקה, וגט בעי לאפקועי קדושין דיליה, דחליצה לא מפקעא קדושין:
+
+Mishnah 3
+
+<b>נתן גט ועשה בה מאמר צריכה גט וחליצה.</b> דגט דחי קצת ושייר קצת ומאמר קני שיורא דגט, הלכך צריכה גט למאמרו וחליצה לזיקתו:
+<b>נתן גט ובעל.</b> אסור לקיימה, שמשעה שנתן גט קיימא עליה בלא יבנה, וצריכה גט לביאתו וחליצה לזיקתו:
+<b>אין אחר חליצה כלום.</b> הא מתניתין ר׳ עקיבא היא דאמר אין קדושין תופסין בחייבי לאוין. ואינה הלכה, אלא הלכה כחכמים שאומרים יש אחר חליצה כלום, ואם קידשה אחר חליצה צריכה הימנו גט:
+<b>אחד יבמה אחת ליבם אחד ואחד שתי יבמות ליבם אחד.</b> שוין הן שיש אחר גט ראשון או אחר מאמר ראשון כלום ואין אחר ביאה שבתחלה כלום ואין אחר חליצה כלום:
+
+Mishnah 4
+
+<b>צריכות שני גיטין.</b> לשתי יבמות. כרבנן דיש מאמר אחר מאמר:
+<b>וחליצה.</b> לאחת מהן, ופוטרת צרתה:
+<b>מאמר לזו וגט לזו.</b> פסל גט של אחרונה את הראשונה, דקם ליה בלא יבנה, וצריכה גט למאמרו וחליצה לזיקתו:
+<b>מאמר לזו ובעל לזו צריכות שני גיטין.</b> זו גט למאמרו וזו גט לביאתו:
+<b>וחליצה.</b> לאחת מהן ופוטרת צרתה:
+<b>גט לזו ובעל לזו צריכות גט וחליצה.</b> ואסור לקיימה דקם עליה בלא יבנה משום גט ראשון, ובגט לחודא לא נפקה בעלת ביאה, דביאה פסולה היא:
+<b>אין לאחר חליצה כלום.</b> ואי הדר מקדש לה או לצרתה לא תפסי בה קדושין כר׳ עקיבא דאמר אין קדושין תופסין בחייבי לאוין. ואינה הלכה:
+
+Mishnah 5
+
+<b>חלץ וחלץ.</b> מותר בקרובות שניה, שאין אחר חליצה ראשונה שום זיקת יבמין, וחליצה בתרייתא לאו כלום היא ואפילו לכהונה אינה פסולה. וכן חלץ לזו ומאמר לזו. וכן נתן גט לזו אחר החליצה של זו. או אם בעל לזו אחר החליצה של זו אין מעשה האחרון כלום. או אם בעל תחלה וחזר ובעל לשניה. או בעל תחלה ועשה מאמר בשניה, או נתן גט לשניה או חלץ לשניה, אין אחר ביאה כלום ומעשה אחרון לא חשיב ומותר בקרובות השניה:
+<b>אין אחר חליצה כלום.</b> ארישא קאי. ואסיפא צריך למימר אין אחר ביאה כלום:
+
+Mishnah 6
+
+<b>חלץ ועשה מאמר נתן גט ובעל.</b> איבם אחד ויבמה אחת קאי. ואף על גב דתנא לעיל, הדר תניא הכא משום סיפא דבעי לאפלוגי בין ביאה לחליצה, דחליצה בין בתחלה בין באמצע בין בסוף אין אחריה כלום, והביאה דוקא בזמן שהיא בתחלה. ולאשמועינן נמי פלוגתא דר׳ נחמיה ורבנן:
+<b>בין בתחלה בין באמצע.</b> כגון גט לזו וחלץ לזו וחזר ועשה בה מאמר או בבעלת הגט, לא מהני המאמר ולא בעינן גט למאמרו:
+<b>בסוף.</b> אחר מאמר וגט חלץ:
+<b>אין אחריה כלום.</b> וחליצה גמורה היא, ואי הדר ועביד מאמר לא בעיא גט, משום דחליצה גירושין גמורים נינהו, ואע״ג דהיא חליצה פסולה:
+<b>הביאה באמצע.</b> כגון גט לזו ובעל לזו וחזר ועשה מאמר בשלישית, אסור בקרובותיה:
+<b>בסוף.</b> גט לזו ומאמר לזו וחזר ובא (עליה) על [האחת], יש אחר ביאה זו זיקת יבמין, וכי מפיק לה בעי חליצה ולא סגי לה בגט:
+<b>אין אחריה כלום.</b> ונפקא בגט בלא חליצה. ואי הדר וקידש לאידך אחר ביאה אין במעשיו כלום:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>הבא על יבמתו.</b> שוגג. כסבור אשה אחרת היא:
+<b>מזיד.</b> לשם זנות ולא למצות יבום:
+<b>אפילו הוא שוגג והיא מזידה.</b> לא מבעיא היכא דהיא מכוונה למצוה, אלא אפילו היכא דתרווייהו לא מכווני למצוה, כגון שהוא מכוין לאשה אחרת והיא נתכוונה לשם זנות, קנה, דאמר קרא (דברים כ״ה:ה׳) יבמה יבא עליה, מכל מקום:
+<b>המערה.</b> שלא גמר ביאתו אלא הכניס עטרה בלבד. ופגיעת עטרה בלא הכנסה קרויה נשיקה:
+<b>קנה.</b> וזכה בנחלה, ויוצאת בגט אם בא להוציאה:
+<b>לא חלק בין ביאה לביאה.</b> בין ביאה כדרכה לביאה שלא כדרכה, דכתיב (ויקרא כ׳:י״ג) משכבי אשה, מגיד הכתוב ששתי משכבות יש באשה:
+
+Mishnah 2
+
+<b>וכן הבא על אחת מכל העריות.</b> באחת מכל הביאות האלו:
+<b>או על הפסולות כגון אלמנה, לכהן גדול וכו׳</b> פסלה לכהונה משום זונה. ואף על פי שאשת ישראל שנאנסה מותרת לבעלה, פסולה היא לכהונה. וגרושה נמי, אי בת כהן היא מפסלה בהך ביאה מתרומה דבי נשא:
+<b>ממזרת ונתינה, לישראל.</b> לאו אפסולה לכהונה קאי, דהא פסולה וקיימא, אלא לענין העראה נקט, ליה, למלקי עלה בהעראה כגמר ביאה:
+
+Mishnah 3
+
+<b>מן האירוסין לא יאכלו בתרומה.</b> מפני שנתקדשה קידושי עבירה נפסלה מתרומה דבית אביה אם בת כהן היא:
+<b>רבי אליעזר ור״ש מכשירין.</b> עד שתבעל ותיעשה חללה, שנאמר (ויקרא כ״א) ולא יחלל, שני חלולין אחד לה ואחד לזרעה. ולית הלכתא כוותייהו, אלא אף מן הארוסין לא יאכלו בתרומה:
+<b>נתארמלו או נתגרשו.</b> מן הכהנים הללו:
+<b>מן הנישואין פסולות.</b> דשויוה חללה בביאתן:
+<b>מן האירוסין כשרות.</b> דאפילו תנא קמא לא פסל מן האירוסין אלא בחייהן, שהיא משתמרת לביאה פסולה, אבל מתו לא:
+
+Mishnah 4
+
+<b>לא ישא את הבוגרת.</b> דכתיב (שם) והוא אשה בבתוליה יקח, פרט לבוגרת שכלו בתוליה:
+<b>רבי אלעזר ורבי שמעון מכשירין.</b> ולית הלכתא כוותייהו:
+
+Mishnah 5
+
+<b>כהן הדיוט לא ישא אילונית וכו׳</b> והוא הדין לישראל. ולא נקט כהן אלא משום פלוגתא דרבי יהודה דאמר דכהן אפילו יש לו אשה ובנים לא ישא אילונית, מה שאין כן בישראל. ואין הלכה כר׳ יהודה:
+<b>ושנבעלה בעילת זנות.</b> כגון חייבי לאוין או חייבי עשה, וכל שכן חייבי כריתות ומיתות בית דין. אבל הבא על הפנויה לא עשאה זונה:
+
+Mishnah 6
+
+<b>בית שמאי אומרים שני זכרים.</b> דילפינן ממשה שפירש מן האשה לאחר שנולדו לו שני זכרים:
+<b>ובית הלל אומרים זכר ונקיבה שנאמר זכר ונקבה בראם.</b> וממשה אין ראיה שעל פי הדבור עשה:
+<b>ושהה עמה עשר שנים וכו׳</b> כדאשכחן באברהם לאחר ששהה עשר שנים עם שרה ולא ילדה נשא הגר. וימים שישב עמה בחוצה לארץ לא עלו מן המנין, דדלמא ישיבת חוץ לארץ גרמה. וכל הימים שהאיש או האשה חולים או חבושים בבית האסורים וכיוצא בזה מדברים שמונעים התשמיש אין עולין למנין עשר שנים:
+<b>גירשה מותרת לינשא לאחר.</b> דשמא לאו מינה הוי אלא מיניה. וכשהוא מגרשה נותן לה כתובתה אם טוענת דמיניה הוא שאינו יורה כחץ, ומטילין חרם עליה אם יודעת שהוא יורה כחץ וטוענת עליו טענת שקר:
+<b>האיש מצווה על פריה ורביה ולא האשה.</b> דכתיב (בראשית א׳) פרו ורבו וגו׳ וכבשוה, וכבשה כתיב חסר וי״ו, האיש שדרכו לכבוש את האשה הוא מצווה על פריה ורביה:
+<b>רבי יוחנן בן ברוקא אומר וכו׳</b> ולית הלכתא כותיה:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>אלמנה לכהן גדול: עבדי מלוג.</b> מה שהאשה משיירת לעצמה ואינה כותבת בכתובתה, נקראים נכסי מלוג, שהבעל מולג אותם נכסים כמליגת התרנגולים, מפני שהוא אוכל פירות אותן נכסים, ואם פחתו פחתו לה ואם הותירו הותירו לה. ונכסי צאן ברזל הם הנכסים שהכניסה לו ומה שהוסיף הוא לה וכתבו בכתובה סך הכל קיבל עליו פלוני כך וכך בכתובתה. ולכך נקראים צאן ברזל, שהקרן קיים כברזל, שאם מתו כולן, חייב הבעל לשלם. ולפי שהיו רגילים לשום הצאן בשומת כך וכך והיה הרועה חייב באחריותן כפי השומא אפילו אם מתו כל הצאן, לכך נקראו הנכסים שהבעל מקבל עליו אחריותן נכסי צאן ברזל:
+<b>עבדי מלוג לא יאכלו.</b> לפי שהן שלה והיא חללה:
+
+Mishnah 2
+
+<b>בת ישראל שנישאת לכהן.</b> אפילו עבדי מלוג יאכלו, משום דהוי קנין כהן שקנה קנין, כלומר האשה שהיא קנינו של כהן קנתה אלו העבדים, וכתיב (ויקרא כ״ב:י״א) וכהן כי יקנה נפש קנין כספו, שאין ת״ל קנין כספו אלא למדרש הכי, וכהן כי יקנה קנין כספו נפש, שעבדו של כהן קנה נפש, הוא יאכל בו:
+
+Mishnah 3
+
+<b>והניחה מעוברת.</b> אע״פ שיש לה בנים ממנו והיא אוכלת בתרומה, לא יאכלו עבדי צאן ברזל בתרומה, לפי שהן של יורשין ויש לעובר חלק בהן ואין לעובר כח להאכילם בתרומה, אי משום דקסבר עובר במעי זרה זר הוא, אי משום דקסבר ילוד מאכיל, שאינו ילוד אינו מאכיל, דכתיב (ויקרא כ״ב:י״א) ויליד ביתו הם יאכלו וקרי ביה הם יאכילו:
+<b>שהעובר פוסל.</b> אם בת כהן לישראל היא והניחה מעוברת ואין לה בן אחר פוסלה מלשוב לבית אביה:
+<b>ואינו מאכיל.</b> שאם היתה בת ישראל לכהן והניחה מעוברת אין בעובר כח להאכילה, והוא הדין לעבדיו:
+<b>אף בת כהן לכהן כו׳</b> כיון דאמרת שאינו ילוד אינו מאכיל, אף בת כהן לכהן אין העבדים אוכלים בתרומה מפני חלקו של עובר, שהרי עבדיו הן ואינן אוכלין אלא בשבילו והוא אין בו כח להאכיל. ואין הלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>העובר והיבם וכו׳</b> האי עובר אי בת כהן לישראל היא, פוסל, דכתיב כנעוריה, פרט למעוברת. אי בת ישראל לכהן היא, לא מאכיל, דשאינו ילוד אינו מאכיל:
+<b>והיבם.</b> אי בת כהן לישראל היא, פוסל לה, ושבה אל בית אביה כתיב (שם) פרט לשומרת יבם שאינה יכולה לשוב שהיא אגודה ביבמה. ואי בת ישראל לכהן, לא מאכיל לה, קנין כספו אמר רחמנא וזו קנין אחיו היא:
+<b>והארוסין.</b> אי בת כהן לישראל היא, פסיל לה, דקני לה בהויה, ומשעת הויה אפסילה לה, כדכתיב (שם) ובת כהן כי תהיה לאיש זר. אי בת ישראל לכהן, לא מאכיל לה, גזירה שמא ימזגו לה כוס יין של תרומה בבית אביה ותשקה לאחיה ולאחיותיה:
+<b>והחרש.</b> אי בת כהן לישראל היא, פסל לה, דהא קנאה בתקנתא דרבנן. ואי בת ישראל לכהן היא, לא מאכיל לה, דקנין כספו אמר רחמנא וחרש מדאורייתא לא קני:
+<b>ובן תשע שנים ויום אחד וכו׳</b> אחד מן הפסולים לכהונה שהוא בן תשע שנים ויום אחד ובא על הכהנת או על הלויה או על בת ישראל, פסלה מלאכול בתרומה, שבן תשע שנים ויום אחד ביאתו ביאה ונתחללה בבעילתו. ואי בת ישראל נישאת לכהן בן תשע שנים ויום אחד, אינו מאכילה בתרומה, שאין קנינו קנין גמור:
+<b>וכן ספק בן תשע שנים וכו׳</b> דינו כבן תשע ודאי ופוסל:
+<b>ספק הביא שתי שערות ספק לא הביא.</b> קטן שקידש את האשה, ספק הביא שתי שערות ספק לא הביא וקדושיה קדושי ספק, אשתו חולצת ולא מתיבמת:
+<b>נפל הבית עליו ועל בת אחיו.</b> שהיא אשתו. ספק הוא מת ראשון ונפלו שתיהן ליבום לפני אחיו ופטורה צרתה משום צרת הבת, ספק היא מתה ראשונה ובשעת נפילה ליבום לא הואי צרתה צרת ערוה כדתנן וכולן אם מתו או מיאנו וכו׳ צרותיהן מותרות. צרתה חולצת ולא מתיבמת. ואיידי דאיירי בספיקי לחומרא תני להא בהדייהו:  
+
+Mishnah 5
+
+<b>והשוטה.</b> אפילו ע״י חופה וקידושין לא פוסל ולא מאכיל, שאין קנינו קנין:
+<b>נחתך העובר שבמעיה תאכל.</b> מיד. והוא הדין אם ילדתו ומת:
+<b>עיברה לא תאכל.</b> שהעובר אינו מאכיל:
+<b>גדול משל אב.</b> שהבועל אינו מאכיל לפי שלא בא עליה לשם קדושין ולאו קנינו היא, ובנו מאכיל:
+<b>העבד פוסל משום ביאה.</b> אם בא על הכהנת פסלה מלאכול בתרומה:
+<b>ואינו פוסל משום זרע.</b> אם יש לה זרע לבת כהן מישראל כשר:
+<b>נכבש.</b> נדחק ובא עליה:
+<b>הרי זה עבד.</b> שולד שפחה כמוה:
+<b>היתה אם אביו בת כהן לישראל תאכל בתרומה.</b> אם מת אביו, אף על גב דהולד קיים ובעלמא ולד פוסל, האי לא פסיל, דלאו בתר אבוה שדינן ליה דלאו זרעו הוא:
+
+Mishnah 6
+
+<b>ופוסל את אם אמו.</b> דאי לאו הוא, היתה אם אמו חוזרת לתרומה דבית אביה לאחר מיתת בתה. וכל זמן שזה קיים אינה חוזרת לתרומה דכתיב (ויקרא כ״ב) וזרע אין לה, עיין עליה, או בת בת הבת, או בן בן הבן, או בת בת הבן עד סוף כל הדורות:
+<b>לא כבני כהן גדול.</b> כלומר לא ירבו כמותו בישראל שהוא פוסלני מן התרומה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>הערל.</b> כהן ערל שמתו אחיו מחמת מילה:
+<b>אינו אוכל בתרומה.</b> דילפינן מפסח דכתיב ביה (שמות י״ב:מ״ח) וכל ערל לא יאכל בו:
+<b>נשיהם ועבדיהם יאכלו.</b> דהא משום ערלה וטומאה לא נפקי מכלל כהנים אלא דאינהו גופייהו מחוסרים תקנה:
+<b>נשיהם לא יאכלו.</b> דשויה חללה בביאתו, דנבעלה לפסול לה:
+<b>ואם לא ידעה.</b> שהיתה נשואה לו קודם לכן ולא בא עליה לאחר שנעשה פצוע דכא:
+
+Mishnah 2
+
+<b>ואם נשתייר מהעטרה.</b> שנחתך מהעטרה ואילך, כשר, שאין גיד אלא מהעטרה ולמעלה לצד הגוף. עטרה היא שורת בשר המקפת במקום המילה. ובין שנפצע הגיד כמין מכת חרב וסכין, בין שנתמעך והוקטן מאליו, בין שנכרת, בין בגיד בין בביצים בין בחוטי הביצים, כולם פסולים. והני מילי בידי אדם, אבל מחמת חולי הכל כשר:
+
+Mishnah 3
+
+<b>ואם לדין.</b> שאתה דורש קל וחומר מעצמך:
+<b>יש תשובה.</b> להשיב, מה לעמון ומואב שכן נתפרש טעמן, על דבר אשר לא קדמו והאשה אין דרכה לקדם, תאמר במצרי ואדומי שלא נתפרש טעמן:
+<b>לא כי.</b> אפילו אם הייתי דן קל וחומר אין לכם תשובה. ומכל מקום הלכה אני אומר. ואין הלכה כרבי שמעון:
+<b>נתינים.</b> גבעונים שנתגיירו בימי יהושע ונתונים לחוטבי עצים ושואבי מים:
+
+Mishnah 4
+
+<b>שהסריס.</b> יש סריס שחולץ וחולצין לאשתו:
+<b>והסריס לא חולץ וכו׳</b> דכתיב (דברים כ״ה:ו׳) ולא ימחה שמו, פרט לזה ששמו מחוי:
+<b>אין לי לפרש.</b> איני יודע לפרש איזה סריס בן חליצה ואיזה פטור:
+<b>סריס אדם.</b> שנסתרס לאחר שנולד:
+<b>סריס חמה.</b> ממעי אמו שלא ראה חמה אלא כשהוא סריס. וסימניו מפורשין, כל שאין לו זקן ושערו לקוי ובשרו מחליק ואין מימי רגליו מעלין רתיחה וכשמטיל מים אינו עושה כיפה שאין קילוח השתן הולך למרחוק עד שיעשה עגול כמין כיפה ושכבת זרעו דיהה ואין מימי רגליו מחמיצין ורוחץ בימות הגשמים ואין בשרו מעלה הבל וקולו לקוי ואינו ניכר בין איש לאשה. והלכה כרבי עקיבא שאומר סריס אדם חולץ וחולצין לאשתו ומיבמין לאשתו. אבל הוא אינו מיבם שהרי פסול לבוא בקהל:
+
+Mishnah 5
+
+<b>סריס.</b> חמה, אינו לא חולץ ולא מיבם, ולא חולצין ומיבמין לאשתו:
+<b>אילונית.</b> סימניה פירשנו בפ״ק:
+<b>בעלוה פסלוה.</b> שהואיל והיא פטורה מן היבום עומדת עליהם באיסור אשת אח:
+
+Mishnah 6
+
+<b>רבי יוסי ור״ש אומרים כו׳</b> דסבירא להו אנדדוגינוס כזכר. והדר ביה ר״י ואמר בברייתא שאנדרוגינוס בריה בפני עצמו ולא הכריעו בו חכמים אם זכר אם נקבה, הלכך אינו מאכיל בתרומה:
+<b>רבי יהודה אומר כו׳</b> ולית הלכתה כותיה, דהא קיי״ל לעיל סריס אדם חולץ וחולצים לאשתו, וטומטום שנקרע הוי כסריס אדם:
+<b>אנדרוגינוס נושא אבל לא נישא.</b> מפני שהוא כזכר, והשוכב עמו הוי בא על הזכור בין בזכרות שלו בין בנקבות שלו:
+<b>ר״א אומר חייבין עליו סקילה כזכר.</b> דוקא במקום זכרות שלו ולא בנקבות שלו. והלכה כר״א:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>יש מותרות.</b> כהן הדיוט שנשא אלמנה. והוא הדין בתולה, שהרי כשמת נעשית אלמנה. ונקט אלמנה משום דבעי למיתני סיפא כהן גדול שנשא אלמנה:
+
+Mishnah 2
+
+<b>כהן גדול שקידש את האלמנה.</b> אבל נשאה נתחללה בביאתו ואסורה לבעל וליבם:
+
+Mishnah 3
+
+<b>שניה לבעל ולא שניה ליבם.</b> אם אמו של בעל ולא של יבם, כגון אחים מן האב ולא מן האם:
+<b>אין לה כתובה.</b> מנה ומאתים שהם עיקר כתובה הוא דלית לה לשניה, אבל תוספת יש לה:
+<b>ולא פירות.</b> אין משלם לה פירות נכסי מלוג שאכל שלה, ואע״ג דפירות תקינו רבנן תחת פרקונה וזו אין חייב לפדותה דלא קרינן בה ואותבינך לי לאינתו ולפיכך היה ראוי שישלם לה מה שאכל מפירות נכסי מלוג שלה, אפילו הכי קנסוה רבנן דלא תגבי מיניה פירות שאכל בתנאי כתובה, כי היכי דקנסוה דלא תגבי מיניה עיקר כתובה, דתנאי כתובה ככתובה דמי:
+<b>ולא מזונות.</b> אין צריך לומר שאינו חייב לזון אותה בעודה תחתיו, דהא בעמוד והוצא קאי, אלא אפילו הלך למדינת הים ולותה ואכלה לא משלם, דאילו באשה כשרה אם לותה ואכלה חייב הבעל לשלם, שהמלוה תובע אותה מה שהלוה לה והיא תובעת לבעלה, דדוקא במי שפרנסה שלא בדרך הלואה אמרינן בכתובות הלכה כחנן דאמר מי שהלך למדינת הים ועמד אחד ופרנס את אשתו הניח מעותיו על קרן הצבי דכיון שבשביל בעלה פרנסה ולא הלוה לה כלום למאן קא תבע, היא לא לותה והבעל לא ביקש ממנו שיפרנסה הלכך מצוה הוא דעבד, אבל אם הלוה לה, חייב הבעל לשלם אם היא כשרה, ואם היא מן השניות אינו חייב לשלם:
+<b>ולא בלאות.</b> אם נשתמש הבעל בנכסי מלוג שלה עד שבלו אינו חייב לשלם, דסד״א הואיל ואין לה כתובה אם אכל הבעל נכסי מלוג שלה חייב לשלם מה שאבד ובלה מהם, קמ״ל דקנסוה רבנן שלא ישלם הבעל הבלאות. אבל מה שימצא מהן קיימים נוטלתן:
+<b>אלמנה לכהן גדול וכו׳</b> יש להן כתובה ופירות דמשלם להן הבעל פירות שאכל מנכסי מלוג שלהן. ומזונות יש להן שניזונות מנכסיו, ודוקא לאחר מיתה, אבל בחייו אין כופין אותו לזונן, דהא קיימי עליה בעמוד והוצא. ואם לותה אחת מהן למזונותיה בחיי בעלה, אין חייב הבעל לשלם למלוה. ובלאות נמי יש להן, שחייב להחזיר מה שבלה ואבד מנכסי מלוג שלהן. והני מילי כשהכיר בהן, אבל לא הכיר בהן אין להן לא כתובה ולא פירות ולא מזונות ולא בלאות, אבל יש להן תוספת ובלאות דאיתנהו בעינייהו. והאי דשניות אין להן כתובה ולא פירות ולא מזונות ולא בלאות ואלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט וכו׳ יש להן כתובה ופירות ומזונות ובלאות, לפי שהללו מדברי סופרים וצריכים חזוק, והללו מדברי תורה ואין צריכים חזוק. ובפרק אלו הן הלוקין מוכח דחלוצה לכהן גדול דאורייתא היא. ואע״ג דחלוצה לכהן הדיוט היא מדברי סופרים, עשאוה כשל תורה לדין זה:
+
+Mishnah 4
+
+<b>לא תאכל בתרומה.</b> כדתנן בפרק אלמנה לכהן גדול, העובר והיבם והאירוסין פוסלין ולא מאכילין:
+<b>לא תאכל במעשר.</b> כולה מתניתין ר״מ היא דאמר מעשר ראשון אסור לזרים, ואינה הלכה:
+<b>בת כהן ללוי לא תאכל לא בתרומה ולא במעשר.</b> הכי קאמר, אין חולקין תרומה ולא מעשר בבית הגרנות לא לבת כהן ולא לבת לוי, גזירה משום גרושה בת ישראל שהיא אסורה לאכול במעשר, ואם יחלקו לאשה מעשר בבית הגרנות יבואו לחלוק לבת ישראל אחר שנתגרשה מלוי שאין הכל יודעין שבשביל בעלה היו מחלקין לה, לפיכך גזר ר״מ שלא תחלוק אשה בבית הגרנות אפילו בת כהן ובת לוי. והא דתנן בת לוי המאורסת לכהן וכו׳ לא תאכל לא בתרומה ולא במעשר, הוא הדין אפילו נשואה, ומשום רישא דתני בת ישראל המאורסת לכהן דהתם דוקא מאורסת שאם היתה נשואה תאכל, תנא נמי בסיפא גבי בת לוי מאורסת:
+
+Mishnah 5
+
+<b>מת ולה ממנו בן תאכל בתרומה.</b> דכתיב (ויקרא כ״ב:י״א) ויליד ביתו הם יאכלו בלחמו, קרי ביה יאכילו. וכל זמן שבנה קיים מאכילה בתרומה:
+<b>נשאת ללוי.</b> אחר שילדה מכהן:
+<b>אוכלת במעשר.</b> ולא בתרומה, ואף על גב דיש לה בן מכהן, דהדרא הויא לה זרה:
+<b>מת ולה ממנו בן אוכלת במעשר.</b> בשביל בנה מלוי, אבל לא בתרומה בשביל בנה מכהן, שהרי יש לה זרע מן הזר:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>האשה.</b> ואמרו לה מת בעליך. שאמר לה עד אחד מת בעליך ונשאת על פי עד אחד. ולפיכך תצא מזה ומזה כדין אשת איש שזנתה שאסורה לבעל ואסורה לבועל, דלאו אנוסה היא, ואף על גב דהימנוהו רבנן לעד אחד באשה משום עגונה, טעמא מאי משום דהיא גופה דייקא ומנסבא, והך דלא דייקא קנסינן לה. אבל נשאת על פי שני עדים שאמרו לה מת בעלך, הא אמרינן בסיפא נשאת שלא על פי ב״ד כלומר שלא היתה צריכה להיתר ב״ד כיון שהיו שני עדים מעידין בדבר, מותרת לחזור לבעלה הראשון, דאנוסה היא, דמאי הוה לה למעבד. ובגמרא מוכח דלית הלכתא הכי, אלא לא שנא נשאת על פי ב״ד בעד אחד ולא שנא נשאת ע״פ שני עדים אם בא בעלה הראשון תצא מזה ומזה וכל הדרכים האלו בה:
+<b>וצריכה גט מזה ומזה.</b> טעמא דבעיא גט משני, שכשרואים את הראשון חי סבורים שגרשה וע״י כן נשאה שני ואשתו גמורה היא, ואם מוציאה בלא גט נמצאת אשת איש יוצאה בלא גט:
+<b>ולא בלאות.</b> שנאבדו, אבל בלאותיה הקיימים לא הפסידה:
+<b>והולד ממזר מזה ומזה.</b> אם ילדה מן השני, ממזר גמור. ואם החזירה הראשון וילדה, הוי ממזר מדבריהם:
+<b>לא זה וזה זכאין במציאתה.</b> דטעמא מאי אמור רבנן מציאת אשה לבעלה, משום איבה, הכא תיהוי לה איבה ואיבה:
+<b>ולא במעשה ידיה.</b> דטעמא מאי אמור רבנן מעשה ידיה לבעלה משום מזוני, והכא דמזוני לית לה, מעשה ידיה לאו דיליה:
+<b>ולא בהפרת נדריה.</b> דטעמא מאי בעל מיפר נדרי אשתו, כי היכי דלא תתגנה על בעלה, הכא תתגנה ותתגנה:
+<b>נפסלה מן הכהונה.</b> דזונה היא:
+<b>מן המעשר.</b> קנסא היא. דבת לוי שזנתה לא נפסלה מן המעשר:
+<b>מן התרומה.</b> אפילו תרומה דרבנן:
+<b>יורשים כתובתה.</b> כתובת בנין דכרין:
+<b>חולצין ולא מיבמין.</b> אחיו של ראשון חולץ מדאורייתא ורבנן גזור דלא ליבם, ואחיו של שני חולצין מדרבנן כי היכי דבעיא גט משני מדרבנן:
+<b>ביאתה או חליצתה.</b> ארישא פליג דקתני ולא מיבמין:
+<b>ואין הולד ממנו ממזר.</b> אם החזירה ראשון. ולית הלכתא לא כר׳ יוסי ולא כר׳ אליעזר ולא כר״ש:
+<b>נשאת שלא ברשות.</b> ב״ד, כגון שאמרו לה שני עדים מת בעליך שאינה צריכה להיתר ב״ד:
+
+Mishnah 2
+
+<b>ופטורה מן הקרבן.</b> דיחיד שעשה בהוראת בית דין פטור מן הקרבן:
+<b>שלא על פי בית דין.</b> אלא בשני עדים, חייבת בקרבן, דשוגגת היא. ולית הלכתא כי הא מתניתין, אלא בין נשאת ע״פ בית דין בעד אחד בין ע״פ שני עדים, חייבין בקרבן היא ובעלה השני:
+
+Mishnah 3
+
+<b>ואחר כך מת בנה.</b> ולא הוזקקה ליבום:
+<b>ונשאת.</b> לשוק:
+<b>ראשון ואחרון.</b> ראשון שלפני השמועה, ואחרון שלאחר השמועה. וכר״ע מתוקמא דאמר יש ממזר מחייבי לאוין, ואינה הלכה:
+
+Mishnah 4
+
+<b>מותרת לחזור לו.</b> דקדושי שניה אינן כלום ובזנות בא עליה. ואמרינן בגמרא ושכב איש אותה (במדבר ח), שכיבתה אוסרתה ואין שכיבת אחותה אוסרתה:
+<b>ומותר בקרובות השניה.</b> לישא בתה, דקיי״ל נושאים על האנוסה ועל המפותה:
+<b>רבי יוסי אומר כל שפוסל ע״י אחרים פוסל ע״י עצמו.</b> ר׳ יוסי שמעיה לתנא קמא דקאמר לא שנא דאזלי אשתו וגיסו שהוא בעל אחות אשתו למדינת הים ולא שנא דאזלי ארוסתו וגיסו, ובאו ואמרו לו מתה אשתך ומת גיסך ונשא את אחותה ואח״כ באו אשתו וגיסו, אשת גיסו אסורה על גיסו, ואשתו מותרת לו. וא״ל ר׳ יוסי ארוסתו וגיסו דאיכא למימר תנאה הוי בקדושין והאי דנסיב לאחותה שפיר קנסיב ובעיא גט מיניה דלא לימרו אשת איש יוצאת בלא גט, דפסיל לה ע״י אחרים דהיינו גיסו, דכיון דנפקא מיניה בגיטא אפסלא לה מבעלה, פוסל נמי ע״י עצמו ואתסרא ליה אתתיה עליה דהויא אחות גרושתו, אבל היכא דאזלי אשתו וגיסו למדינת הים וקא נסיב לה לאחותה דליכא למימר תנאה הוה ליה בנשואין ושפיר קנסיב לה להאי כדאיכא למימר באירוסין, ולא בעיא גט מיניה ולא קפסיל ע״י אחרים דהא לא פסלה אשת גיסו אגיסו, אינו פוסל ע״י עצמו, ושריא ליה איתתיה שהרי אינה אחות גרושתו:
+
+Mishnah 5
+
+<b>אמרו לו מתה אשתך ונשא אחותה מאביה.</b> שלא מאמה, וחזרו ואמרו לו מתה השניה, ונשא אחותה של השניה מאמה ולא מאביה, ונמצאת זו השלישית נכריה אצל הראשונה, וחזרו ואמרו לו מתה זו השלישית, ונשא אחותה של שלישית זו מאביה ולא מאמה, נמצאת רביעית רחוקה מן השניה וכ״ש מן הראשונה, וחזרו ואמרו לו מתה זאת הרביעית:
+<b>ונשא אחותה מאמה.</b> והיא רחוקה מן השלישית וכן מן הראשונה ומן השניה, ואחר כך אמרו לו כולן קיימות:
+<b>מותר בראשונה בשלישית ובחמישית.</b> שאינן קרובות זו לזו. ואף על פי שהשלישית אחות השניה, שריא, דקדושי שניה לא תפסי, דאחות אשה היא לראשונה שלקחה מקודם, והויא לה כאנוסה ומפותה, ותניא, אנס אשה מותר לישא בתה, דלא אסרה תורה אלא אחות אשה בלבד, והיכא דלא תפסי קדושין לאו אחות אשה היא. וכן החמישית אע״פ שהיא אחות הרביעית, מותרת, דהואיל ותפסי קדושין בשלישית נמצאת ביאת רביעית שהיא אחות שלישית ביאת זנות ולא נאסרה חמישית עליו:
+<b>ופוטרות צרותיהן.</b> אם מת ובא יבם ויבם אחת מהן פוטרת צרתה:
+<b>ואסור בשניה.</b> מפני הראשונה. וברביעית מפני השלישית:
+<b>ואם בא על השניה לאחר מיתת הראשונה.</b> שאמת היו הדברים של ראשונה, ושאר הדברים שקר היו, אסור בשלישית מפני השניה ובחמישית מפני הרביעית:
+
+Mishnah 6
+
+<b>בן תשע שנים ויום אחד פוסל.</b> את היבמה לאחין אם בא עליה, דביאתו ביאה. או אם נתן גט או עשה בה מאמר, שיש לו גט ויש לו מאמר, אבל אינו גט גמור ולא מאמר גמור:
+<b>אלא שהוא פוסל תחלה.</b> בגמרא מפרש דבמאמר הוא פוסל תחלה ולא בסוף, שאם אחיו הגדול עשה מאמר ואח״כ עשה מאמר זה שהוא בן תשע שנים ויום אחד לא פסלה מאחיו, אבל בביאה פוסל בן תשע שנים ויום אחד בין בתחלה בין בסוף. ומתניתין חסורי מחסרא והכי קתני, אלא הוא פוסל תחלה והן פוסלין תחלה וסוף. במה דברים אמורים, במאמר, אבל ביאה אפילו בסוף נמי פסיל, כיצד, בן תשע שנים ויום אחד הבא על יבמתו וכו׳:
+
+Mishnah 7
+
+<b>פסל על ידו.</b> דהוי ליה כמאמר אחר מאמר דשניהם תופסין בה:
+<b>ר״ש אומר לא פסל.</b> דביאת בן תשע לר״ש ספק קניא ספק לא קניא, אי קניא קניא לגמרי ולא מהניא ביאת אחיו, ואי לא קניא הוה ליה כמי שלא בעל לא הוא ולא אחיו, הילכך לא פסל. ואין הלכה כרבי שמעון:
+
+Mishnah 8
+
+<b>בן תשע שנים ויום אחד.</b> שבא על יבמתו ומת חולצת ולא מתיבמת. שיש עליה זיקת שני יבמין, שבביאתו של זה הקטן שהוא כמאמר בגדול לא יצאת מידי זיקת נפילה ראשונה, וחלה עליה זיקת נפילה שניה, ותנן בפרק ד׳ אחים, מי שעליה זיקת יבם אחד ולא שעליה זיקת שני יבמין:
+<b>נשא אשה.</b> שאינה יבמתו, ומת ולו אחים:
+<b>הרי זו פטורה.</b> דאע״ג דביאתו ביאה אין קנינו קנין כלום עד שיביא שתי שערות, אבל ביבמה הואיל וזקוקה לו עשו אותה רבנן כמאמר:
+
+Mishnah 9
+
+<b>אם לא ידע הראשונה משהגדיל, ראשונה חולצת ולא מתיבמת.</b> דזיקת שני יבמין עליה הואיל ולא ידעה משהגדיל לא יצאת ידי נפילה ראשונה:
+<b>רבי שמעון אומר מיבם לאיזה שירצה.</b> דלית ליה לרבי שמעון זיקת שני יבמין. והכי נמי אמרינן בפרק ארבעה אחים:
+<b>וחולץ לשניה.</b> דהא לאו צרות נינהו לאפטורי חדא ביבום חברתה, ויבומי תרווייהו לא, הואיל והויא צרתה במקצת מאמר דרבנן, מחזו כשתי יבמות הבאות מבית אחד:
+<b>אחד בן תשע ואחד בן עשרים.</b> שניהן שוין לכל האמור למעלה, דכל כמה דלא אייתי שתי שערות קטן הוא, עד שיהיה בן ל״ה שנה, ואם הגיע לחמש ושלשים שנה ולא הביא שתי שערות אף על פי שלא נראו בו סימני סריס המפורשים למעלה, הרי זה סריס חמה:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>נושאין על האנוסה.</b> לאחר שאנס או פתה אשה מותר לישא בתה או אמה או אחותה, דכתיב (ויקרא כ׳:י״ד) ואיש אשר יקח את אשה ואת אמה, בכולן נאמר שכיבה וכאן נאמרה לקיחה לומר לך דרך לקיחה אסרה תורה:
+<b>רבי יהודה אוסר.</b> דכתיב (דברים כ״ג:א׳-ב׳) לא יקח איש את אשת אביו ולא יגלה כנף אביו, כנף שראה אביו לא יגלה. ואין הלכה כרבי יהודה. אבל חכמים אסרו לנטען מן האשה לישא בתה או אחותה או אמה או אחת מקרובותיה, מפני שהיא מצויה אצלם תמיד ואתו לידי הרגל עבירה. ואם עבר ונשא אחת מקרובות אנוסתו ומפותתו או מקרובות האשה שנחשד עליה אין מוציאין אותה מידו. ומתניתין דקתני נושאין על האנוסה דמשמע אפילו לכתחלה, מיירי לאחר מיתת האנוסה והמפותה, דהשתא ליכא למיחש שמא לאחר שישא בתה יזנה עם הראשונה:  
+
+Mishnah 2
+
+<b>לא חולצין.</b> דאחוה מן האב בעינן, וגרים אין להם שאר מן האב:
+
+Mishnah 3
+
+<b>שנתערבו ולדותיהן.</b> ויש לכל אחת מהן בן ודאי, שלא נתערב:
+<b>ארבעה חולצין לאחת.</b> בן ודאי של כל אחת מן הארבעה חולץ לאחת מהן, דכל אחת מספק לה לאשת אח. ובן החמישית ישאנה ממה נפשך, אם אשת אחיו היא הרי מיבם לה, ואם לאו הרי חלץ לה יבמה:
+<b>הוא ושלשה.</b> זה שיבם חולץ לאחרת ושלשה עמו. והחמישי מיבם ממה נפשך. וחוזרין השנים הללו וחולצין לשלישית ושנים עמהם והחמישי מיבם, וכן כולם:
+<b>ד׳ חליצות.</b> תחלה, לפי שאין אחד מהם רשאי ליבם עד שיחלצו לה הארבעה, כי היכי דלא לפגע ביבמה לשוק. והוא הדין דמצו הארבעה למחלץ לכולהו והאחד כונס את כולן, אלא דהכי שפיר טפי, דלמא לכל חד וחד מתרמי דיליה ומתקיימא מצות יבום:
+
+Mishnah 4
+
+<b>מתו כשרים.</b> הודאין:
+<b>אחד חולץ.</b> תחלה, והדר מיבם אידך, ממה נפשך, אי האי דחלץ הוא בן הכלה וחלץ לאשת אחיו, הא אשתריא לה בהך חליצה ושפיר נסיב לה אידך שהוא בן הזקנה, דאשת בן אחיו מותרת לו. ואי האי דחלץ הוא בן הזקנה ואשת בן אחיו חלץ, הויא לה כחולצת מן הנכרי, ובן הכלה כי מיבם לה שפיר קמיבם:
+
+Mishnah 5
+
+<b>אוכלים בתרומה.</b> דאחד כהן ואחד עבד כהן אוכלין בתרומה:
+<b>וחולקים חלק אחד.</b> מפרש בגמרא דהכי קאמר, וחולקים חלק כאחד, אם באו שניהם על הגורן כאחד נותנים להם, אבל זה בלא זה אין חולקין להם, דקסבר האי תנא אין חולקים תרומה לעבד אלא אם כן רבו עמו:
+<b>בין כשרות בין פסולות.</b> דכל אחד מהם ספק כהן ספק עבד, כשרות אסורות לעבד ופסולות אסורות לכהן, וספק איסורא לחומרא:
+<b>אין סופגין את הארבעים.</b> דכל חד אמר אנא לאו כהן אנא:
+<b>אין משלמין.</b> דכל חד אמר כהן אנא, ולא מפקינן ממונא מספיקא:
+<b>ומוכרין התרומה.</b> תרומת תבואתן אין נותנין אותה לכהן כשמפרישין אותה, דכל חד אמר אייתי ראיה דלאו כהן אנא, ומכל מקום אי אפשר להן לאכלה אלא מוכרין אותה לכהן והדמים שלהן:
+<b>ואין חולקים בקדשי המקדש.</b> כגון עורות קדשים, דלכל חד מינייהו אמרינן אייתי ראיה דכהן את ושקול:
+<b>ואין נותנין להם קדשים.</b> להקריב:
+<b>ואין מוציאין שלהם.</b> כגון אם נולד להם בכור אין מוציאין אותו מידן, וירעה עד שיסתאב:
+<b>חומרי ישראל וחומרי כהנים.</b> מפרש בגמרא, שמנחתן נקמצת כמנחת ישראל וקרב בפני עצמו, ואין שייריה נאכלין כמנחת ישראל אלא נשרפת כמנחת כהנים שהיא כליל:
+
+Mishnah 6
+
+<b>הן חולצין ולא מיבמין.</b> לאשתו של ספק. ואחד מבני הראשון חולץ שמא בן אביהם היה. ולא מיבמין, שמא בן האחרון הוא והרי הוא אחיהן מן האם ולא מן האב ואשתו עליהן בכרת. וכן בני האחרון. וכן הוא חולץ לנשותיהן ולא מיבם:
+<b>היו לו אחים מן הראשון ומן האחרון.</b> שלא מאותה האם:
+<b>הוא או חולץ או מיבם.</b> לאשת בן הראשון, אם אחיו הוא הרי טוב, ואם לאו, נכרית היא אצלו, וכגון שאין שם אח אלא הוא דליכא לספוקי ביבמה לשוק. וכן לאשת בן האחרון:
+<b>הם אחד חולץ ואחד מיבם.</b> או בן הראשון או בן האחרון חולץ לה וחבירו מיבם. אם יבמתו היא הרי טוב, ואם לאו נכרית היא. ומשום יבמה לשוק ליכא למיחש שהרי חלץ לה יבמה:
+
+Mishnah 7
+
+<b>היה אחד ישראל.</b> אחד מן הבעלים ישראל ואחד כהן:
+<b>הוא אונן עליהן.</b> שמא זה אביו וביום מיתתו אסור לאכול בקדשים:
+<b>והם אוננים עליו.</b> וביום מותו אסורים שניהם בקדשים. ומשכחת לה דרואה במיתת שניהן וכהן כשר הוא דהא אינו מיטמא להן, כגון שנתקדשה קדושי טעות על תנאי ולא נתקיים דנפקא מיניה בלא גיטא ונישאת תוך שלשה ובכהאי גוונא משכחת לה דרואה במיתת שניהם וכהן כשר, הוא לפיכך אינו מיטמא להן:
+<b>הוא לא יורש אותן.</b> דיורשין מדחין אותו אלו אצל אלו:
+<b>והן יורשין אותו.</b> דמי מעכב על ידן, וחולקים הממון בין שניהן:
+<b>ועולה במשמרו.</b> לעבוד, ואין בני משמר מעכבין עליו. אבל אינו חולק, דכל בני משמר דחו ליה גבי חבריה:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>מצות חליצה.</b> ואפילו שלשתן הדיוטות. והא דקרי להו דיינים, שצריך שיהיו יודעים להקרות הפסוקים כעין דיינים. ואע״ג דתנן מצות חליצה בשלשה, צריכין לצרף עמהן שנים אחרים, שתהיה חליצה בחמשה לפרסומי מילתא. והשנים הללו שמוסיפים על השלשה אפילו אין יודעים להקרות:
+<b>מנעל.</b> של עור רך חליצתו כשרה, אבל לכתחלה לא, גזירה שמא יחלוץ במנעל קרוע מלמעלה, דאפילו כי קרוע מייתב אכרעיה הואיל והוא רך, ואנן מידי דמגין בעינן והא ליכא. אבל סנדל שהוא של עור קשה וכי קרוע לא מייתב אכרעיה, ליכא למגזר שמא יחלוץ בסנדל קרוע, הלכך עיקר חליצה בסנדל היא:
+<b>באנפליאות.</b> כמין בתי רגלים של בגד:
+<b>חליצתה פסולה.</b> דמידי דמגין בעינן, כתיב הכא (דברים כ״ה) נעלו וכתיב התם (יחזקאל י״ז) ואנעלך תחש, והוא עור:
+<b>מן הארכובה ולמעלה חליצתה פסולה.</b> שהיו רצועות המנעל קשורות למעלה מן הארכובה:
+
+Mishnah 2
+
+<b>בסנדל של עץ כשרה.</b> והוא שיהיה מחופה עור:
+<b>חלצה בגדול.</b> שהיה הסנדל גדול ממדת רגלו, אם יכול להלוך בו חליצתו כשרה:
+<b>או בקטן.</b> ממדת רגלו, אם חופה את רוב רגלו חליצתו כשרה. והלכה כרבי אליעזר במה שפוסל חליצה בלילה, ואין הלכה כמותו במה שמכשיר חליצה בשמאל:
+
+Mishnah 3
+
+<b>חלצה ולא קראה חליצתה כשרה.</b> דכי כתב רחמנא ככה דמשמע עיכובא, אמעשה הוא דכתיב (דברים כ״ה:ט׳) ככה יעשה לאיש, וקריאה דיבור בעלמא הוא:
+<b>דבר שהיא מעשה באיש.</b> כגון חליצה שהאשה עושה מעשה בגופו של איש, לאפוקי רקיקה דלאו מעשה בגופו של איש הוא:
+
+Mishnah 4
+
+<b>החרש שנחלץ חליצתו פסולה.</b> שאינו פוטרה במקום שיש אח אחר כשר:
+<b>והחרשת שחלצה פסולה.</b> שהיא עצמה אינה נפטרת בחליצתה, ואין לה תקנה אלא ביבום, ואם רצה אחר כך להוציא יוציא בגט:
+<b>והחולצת לקטן חליצתה פסולה.</b> כל היכא דתנינן בפרקין חליצה פסולה, אינה יכולה להתיבם אחר אותה חליצה וצריכה חליצה אחרת מעלייתא להתירה לעלמא. והאי תנא דקרי לחליצת קטן חליצה פסולה דמשמע שפוסלה מלהתיבם, ר׳ מאיר היא, דאילו רבנן אמרי אין בחליצת קטן כלום ולא נפסלה מלהתיבם. והלכה כחכמים:
+
+Mishnah 5
+
+<b>חלצה בשנים.</b> כשרים:
+<b>או בשלשה.</b> והיה אחד מהם קרוב או פסול, דלא נשתיירו כי אם שנים כשרים:
+<b>חליצתה פסולה.</b> וכן הלכה שאין חליצה כשרה בפחות משלשה:
+
+Mishnah 6
+
+<b>עצה ההוגנת לו.</b> אם הוא ילד והיא זקנה, הוא זקן והיא ילדה, אומרים לו מה לך אצל ילדה מה לך אצל זקנה כלך אצל שכמותך:
+<b>קוראה מאן יבמי.</b> וקורא, לא חפצתי לקחתה. חולצת ורוקקת וקוראה, ככה יעשה לאיש. והלכה כרבי יהודה דאמר מצוה על כל העומדים שם לומר חלוץ הנעל חלוץ הנעל חלוץ הנעל:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>בית שמאי אומרים אין ממאנין אלא ארוסות.</b> יתומה שהשיאוה אמה ואחיה, אינה ממאנת אלא מן הארוסין:
+<b>בבעל.</b> אבל אם מת ולא מיאנה בו ונפלה לפני יבם, אינה יוצאה במיאון, אלא תמתין עד שתגדיל ותחלוץ:
+<b>אין בנות ישראל הפקר.</b> ואפילו מן האירוסין לא תמאן ותיארס לאחר ותחזור ותמאן. אלא ממאנת בזה ותמתין מליארס לאחר עד שתגדיל:
+<b>תמאן ותנשא.</b> לאו למהדר ולמאן זמנא אחריתי, אלא הכי קאמר, ממאנת וממתנת מליארס לאחר עד שתגדיל, או אם רוצה להנשא ממאנת בבעלה ותנשא מיד, דתו לא ממאנת לבית שמאי דנשואה היא:
+
+Mishnah 2
+
+<b>אין מעשה קטנה אלא כמפותה.</b> דכמי שלא נישאת דמי. ואין הלכה כרבי אליעזר, והלכה כר׳ חנינא בן אנטיגנוס. ופחותה מבת שש בחזקת שאינה יודעת לשמור קידושיה ואינה צריכה למאן. ויותר מבת עשר, בחזקת שיודעת לשמור קידושיה ואף על פי שהיא סכלה ביותר. ומבת שש ועד בת עשר צריכה בדיקה אם יודעת לשמור קידושיה אם לאו. וממאנת הבת והולכת עד שתהא בת י״ב שנה ויום אחד ותביא סימנים. לאחר מכאן אינה ממאנת אפילו לא בא עליה. ואם בא עליה לאחר י״ב שנה ויום אחד אף על פי שלא הביאה סימנים חיישינן שמא נשרו הסימנים וקנאה:
+
+Mishnah 3
+
+<b>כל עכבה שהיא מן האיש.</b> נתן לה גט, זו היא עכבה שהיא מן האיש, דכיון דלא מיאנה גילתה דעתה שכל מה שהיתה מתעכבת אצלו היה בשבילו. מיאנה בו, זו היא עכבה שאינה מן האיש, שלא נתעכבה אצלו משום אישות. ומתניתין מפרש לה ואזיל:
+
+Mishnah 4
+
+<b>מותרת לחזור לו.</b> אע״ג דאם לא החזירה ונישאת לאחר מתוך הגרושין ונתארמלה, אסורה לראשון, אפילו הכי כי החזירה ומיאנה בו אתי מיאון וגלי עלה דקטנה היא ובטליה לגטא, ולא הוי בחזרה שניה כמחזיר גרושתו משנישאת לאחר:
+<b>זה הכלל.</b> כלומר אפילו פעמים הרבה גרשה והחזירה ומיאנה בו, אם נישאת לאחר מתוך גט אסורה לחזור לו, ומתוך מיאון מותרת לחזור לו:
+
+Mishnah 5
+
+<b>לאחר ומיאנה בו.</b> כלומר חזרה ונישאת לשלישי ומיאנה בו:
+<b>כל שיצתה ממנו בגט אסורה לחזור לו.</b> אע״פ שיצתה משל אחריו במיאון לא בטליה לגיטא דידיה:
+
+Mishnah 6
+
+<b>מותרת ליבם.</b> ולא אמרינן נישואין הראשונים מפילין היבמה לפני היבם ומשעה שגירשה אחיו קיימא עליה באיסור אשת אח דהויא לה גרושת אחיו:
+<b>רבי אליעזר אוסר.</b> דגזר כל הני אטו יתומה בחיי האב דאמרינן לקמן במתניתין דלאחר חזרתה הרי היא כגרושה אפילו לרבנן. ואין הלכה כרבי אליעזר:
+<b>כיתומה בחיי האב.</b> אף על פי שהאב חי הרי היא כיתומה לענין קדושין, דשוב אין לאב כח לקבל קדושיה. ואם החזירה בקטנותה, אסורה ליבם אם מת בקטנותה, דקדושי חזרה אינן כלום הואיל ופקע רשות אב מינה והיא אין לה יד, והויא כגרושה ועומדת:
+
+Mishnah 7
+
+<b>תצא משום אחות אשה.</b> ופטורה מן החליצה ומן היבום:
+<b>מת בעלה של גדולה.</b> ונפלה לפני בעל הקטנה, זיקתה של גדולה שהיא מן התורה, אוסרת קטנה עליו משום דנישואיה דרבנן, והויא לה אחות זקוקתו. ומה יעשו:
+<b>רבי אליעזר אומר מלמדים הקטנה.</b> שתמאן בו. ותעקור נשואיה, ויהא מיבם את הגדולה. והלכתא כותיה:
+<b>רבן גמליאל אומר.</b> אין זיקת גדולה אוסרת את הקטנה, דסבר רבן גמליאל דלא אלימא זיקה לאסור את אשתו עליו, הלכך אם מיאנה מוטב ותתיבם הגדולה, ואם לאו, תמתין הקטנה אצלו עד שתגדיל ויהיו נישואיה דאורייתא ואחר כך תצא הגדולה משום אחות אשה. אבל לחלוץ לגדולה לא, דפסל את הראשונה עליו משום אחות חלוצה:
+<b>אי לו.</b> אוי לו. שמוציא את אשתו בגט, ואין מלמדין אותה למאן, דאמרינן שיתרחק אדם מן המיאונים:
+
+Mishnah 8
+
+<b>לשתי יתומות.</b> נכריות:
+<b>או חליצתה.</b> לאחר שתגדיל:
+<b>וכן שתי חרשות.</b> כלומר כשם ששתי קטנות ביאת אחת מהן פוטרת צרתה, כך בשתי חרשות. אבל חליצה ליכא למימר בחרשת דלאו בת חליצה היא. 
+<b>אחת קטנה ואחת חרשת.</b> אע״ג דשתיהן אין נישואיהן נישואין גמורין, מכל מקום לא ידעינן בהי מינייהו ניחא ליה והיא חשיבא אשתו טפי:
+<b>ביאת הגדולה פוטרת את הקטנה.</b> דביאת מי שנשואיה נשואין גמורין פוטרת אותה שאין נשואיה גמורין. אבל איפכא לא:
+
+Mishnah 9
+
+<b>לא פסל את הראשונה.</b> שהרי ביאתן שוה. ואי ראשונה קנויה היא הרי היא אשתו וביאת האחרונה בעילת זנות. ואי לאו קנויה היא הרי שתיהן נכריות אצלו שלא היו קנויות לאחיו, ומקיים את הראשונה שלא נפסלה עליו, אבל אחרונה לא, דילמא קנויות הוו ומשבא על הראשונה קיימא היאך עליה באסור שני בתים:
+<b>פסל את החרשת.</b> דשמא קטנה קנויה כולה וקנין החרשת משוייר, והוה ליה שני בתים, דהכי מסקינן בגמרא דקטנה ספק אם היא קנויה לגמרי הואיל וראויה לביאה לאחר זמן, ספק אם אינה קנויה כלל. וחרשת קנויה ומשויירת, כלומר קנויה במקצת ואינה קנויה קנין גמור. ואפילו הכי אם בא על החרשת אחר שבא על הקטנה לא פסל את הקטנה, ממה נפשך, אי קטנה קנויה לגמרי הרי קנאה וביאת החרשת שאחר כן לאו כלום היא, ואי אינה קנויה כלל, אף לאחיו לא היתה קנויה ונכרית היא. אבל אם בא תחלה על החרשת ואחר כך על הקטנה, פסל את החרשת דשמא קנין הקטנה קנין גמור הוא, ופסל קנין החרשת שהוא קנין משוייר. ואית ספרים דגרסי, אם בא על הקטנה וחזר ובא על החרשת פסל את הקטנה, דגזרינן אטו כשבא על החרשת וחזר ובא על הקטנה:
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+<b>ר׳ אליעזר אומר בכולן מלמדין.</b> והלכה כר׳ אליעזר:
+
+Mishnah 12
+
+<b>יגדלו זה עם זה.</b> ואינו יכול לגרשה עד שיגדיל דגט קטן אינו גט:
+<b>היבמה שאמרה בתוך שלשים יום.</b> שכנסה היבם, לא נבעלתי ליבם, והוא אומר בעלתיך ודייך בגט, כופין אותו לחלוץ דהיא נאמנת, דעד תלתין יומין מוקי אינש נפשיה ולא בעיל:
+<b>לאחר שלשים יום.</b> הוא נאמן, דלא מוקי איניש נפשיה מלבעול יותר משלשים יום. ומיהו איהי לא משתריא, דשויתה אנפשה חתיכה דאיסורא ובעיא חליצה, ומבקשים ממנו שיחלוץ, אבל לא כופין, דהא הוא אומר שבעל. והא דכופין אותו לחלוץ תוך ל׳ יום ומבקשין אותו לחלוץ לאחר ל׳ יום ואין כופין ומבקשים לייבם, מוקי בגמרא כגון שגט יוצא מתחת ידה, שכיון שנתן גט לזיקתו נפסלה עליו, ומיהו בעיא חליצה למשרייה לעלמא. ואי אמרה היא נבעלתי והוא אומר לא בעלתי, אין חוששים לדבריו ולא בעיא חליצה:
+
+Mishnah 13
+
+<b>הנודרת הנאה מיבמה בחיי בעלה כופין אותו שיחלוץ לה.</b> דלא אסקא דעתה שימות בעלה ותפול לפניו ליבום, ונוטלת כתובתה:
+<b>אבל לאחר מיתת בעלה.</b> הויא מורדת, וקיימא לן כותבין אגרת מרד על שומרת יבם:
+<b>מבקשים ממנו לחלוץ.</b> ויתן כתובתה אם ירצה, ואם לא רצה לחלוץ והיא מורדת בו ובאה להפסיד כתובתה, כופין אותו לחלוץ:
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>חרש.</b> כשם שכונס ברמיזה. כלומר כקידושין כך גרושין. וכן פקח בחרשת ברמיזה כנס שרמז לה עד שנתרצית לו וברמיזה יוציא אם רצה להוציא:
+<b>ונתחרשה.</b> אע״פ שקדושין גמורים היו שפקחת היתה באותו זמן:
+<b>אם רצה להוציא יוציא.</b> דלא בעינן דעת האשה:
+<b>נשתטית לא יוציא.</b> ואע״פ שיודעת לשמור גיטה ומתגרשת מן התורה, תקנו חכמים שלא יגרשנה כדי שלא ינהגו בה מנהג הפקר:
+<b>נתחרש הוא.</b> לאחר קדושין, הואיל והיו קדושיו קדושין גמורים לא יוציא עולמית, שאין גרושין שאינן גמורים מפקיעין קידושין גמורים:
+
+Mishnah 2
+
+<b>שהשיאה אביה.</b> בקטנותה וקיבל קידושיה והיו קדושין גמורים, אע״פ שהיא חרשת, שעל דעת אביה נתקדשה ולא על דעתה:
+<b>יוצאה בגט.</b> אפילו לאחר שגדלה ופקע כח אב מקבלת היא את גיטה:
+<b>אף זו.</b> פקחת שנתחרשה, כיוצא בה:
+
+Mishnah 3
+
+<b>הרי אלו פטורות.</b> דהואיל ושניהן חרשים או שתיהן חרשות, כקדושי זו כך קדושי זו, ואתו קדושין דאשתו אע״פ שאינן גמורים ומפקעי זיקת יבמתו שהרי אינה זיקה גמורה:
+<b>יכנסו.</b> שאין חליצה בחרש וחרשת, שאינן בואמר ואמרה. ואח״כ אם רצו להוציא יוציא בגט, דאתי גט ברמיזה ומפקע נשואין דידיה וזיקת אחיו דהואי ברמיזה:
+
+Mishnah 4
+
+<b>מוציא את אשתו בגט.</b> דזיקת אחותה הבא מכח קדושין גמורים אוסרתה עליו, ואין כח בקדושין דידיה לדחות היבמה משום אחות אשתו:
+<b>ואשת אחיו אסורה לעולם.</b> דחרש לא חליץ. ולכנוס אי אפשר משום אחות אשה:
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+<b>כונס ואינו מוציא לעולם.</b> דלא אתי גט דידיה ומפקע זיקת יבומי אחיו הראשון:
+
+Chapter 15
+
+
+
+Mishnah 1
+
+<b>האשה.</b> שלום בינו לבינה. שאם היתה קטטה בינו לבינה דלמא מחמת שנאה מכוונה לאסור עצמה עליו:
+<b>ושלום בעולם.</b> שאם היה שעת חירום דלמא כשראתה ששהה הרבה זמן ולא חזר אמרה ודאי לסטים הרגוהו. אי נמי, ראתה אותו מוכה במלחמה וסברה ודאי ימות. אבל כששלום בעולם אי לא חזיתיה דמית ודאי חיישא לקלקולא שמא יבא לאחר שתנשא, ותהא מקולקלת:
+<b>רבי יהודה אומר כו׳</b> ולית הלכתא כוותיה:
+<b>אמרו לו.</b> לרבי יהודה פקחת תנשא שוטה לא תנשא, אלא אחת זו ואחת זו תנשא:
+
+Mishnah 2
+
+<b>בבאה מן הקציר.</b> כמעשה שהיה שהלכו בני אדם לקצור חטין ונשכו נחש לאחד מהם ומת, ובאה והודיעה בבית דין ושלחו ומצאו כדבריה. ולא התירו חכמים אלא דוגמתו שיהא הדבר קרוב, אבל ממדינת הים אינה נאמנת:
+<b>אלא בהוה.</b> מעשה שהיה כך היה, והוא הדין לשאר מקומות:
+
+Mishnah 3
+
+<b>שאין האחים נכנסים.</b> לנחלת בעלה, דרחמנא אמר (דברים י״ז:ו׳) על פי שנים עדים. וגבי נשואין דידה הוא דאקילו רבנן משום עגונה:
+<b>מספר כתובתה.</b> מנוסח הכתוב בשטר כתובה, כשתנשאי לאחר, והרי היא נישאת, ואם כן תטול כתובתה:
+
+Mishnah 4
+
+<b>חוץ מחמותה.</b> טעמא דכולהו, מפני ששונאות אותה ומתכוונות לקלקלה. חמותה שונאתה, שאומרת בלבה זאת תאכל כל עמלי. בת חמותה אומרת זאת תירש כל עמל אבי ואמי. יבמתה יראה שמא סופה להיות צרתה. בת בעלה אומרת זאת באה במקום אמי ותאכל כל עמלה:
+<b>מה בין גט למיתה.</b> דאמרינן אף הנשים שאין נאמנות לומר מת בעלה, נאמנות להביא גיטה:
+<b>שהכתב מוכיח.</b> דסמכינן עיקרא על הגט. ואע״ג דעלייהו נמי סמכינן שצריכות לומר בפני נכתב ובפני נחתם:
+<b>עד אחד אומר מת ונישאת.</b> לאו דוקא נישאת, אלא התירוה להנשא אע״פ שלא נישאת, ואחר כך בא עד אחד ואומר לא מת, לא תצא מהתירה הראשון:
+<b>עד אחד אומר מת ושנים אומרים לא מת.</b> כגון שהם פסולי עדות. ואשמועינן הואיל והאמינה תורה עד אחד אין כאן תורת עדות, וכי היכי דחד חשיב, פסולי עדות נמי חשיבי, הלכך הלך אחר רוב דעות, בין כשרים בין פסולים:
+<b>שנים אומרים מת ואחד אומר לא מת וכו׳</b> הא קמשמע לן, דאזלינן אחר רוב דעות בפסולי עדות, בין לקולא בין לחומרא:
+
+Mishnah 5
+
+<b>אחת אומרת מת.</b> שתי צרות הבאות ממדינת הים, אחת אומרת מת בעלי ואחת אומרת לא מת:
+<b>ר״מ אומר הואיל ומכחישות כו׳</b> ולית הלכתא כוותיה:
+
+Mishnah 6
+
+<b>היתה בת ישראל לכהן.</b> אם היתה צרתה בת ישראל לכהן, תאכל בתרומה בחזקת שבעלה קיים, ואינה חוששת לעדות צרתה, שהואיל ואינה נאמנת להשיאה אינה נאמנת לפוסלה. וכן הלכה:
+
+Mishnah 7
+
+<b>אמרה מת בעלי ואח״כ מת חמי.</b> חמותה אסורה, שאין כלה מעידה על חמותה. ואע״ג דאמרה ברישא מת בעלי דתו אינה כלתה והויא נכרית, אפילו הכי לא מהימנה:
+<b>היתה בת ישראל לכהן תאכל בתרומה.</b> ובהא נמי הלכה כר׳ טרפון. אבל בקידש אחת מחמש נשים ואינו יודע איזה מהן קידש, וכן גזל אחד מחמשה ואינו יודע איזה מהן גזל, בתרווייהו הלכה כר״ע:
+
+Mishnah 8
+
+<b>מת בעלי ואח״כ מת בני נאמנת.</b> הואיל והיה לה בן ולא היתה בחזקת זקוקה ליבם כשיצאה, השתא נמי כי אמרה מת בעלי ואח״כ מת בני שאין בה זיקת יבם, מהימנא. אבל כי אמרה מת בני ואח"כ מת בעלי ורוצה להתיבם, לא מהימנה. ואם באת להינשא לשוק חוששים לדבריה, דשויתה לנפשה חתיכה דאיסורא לעלמא, וחולצת ולא מתיבמת:
+
+Mishnah 9
+
+<b>ניתן לי במדינת הים.</b> ומת בני ואחר כך מת בעלי, דלא מפקא נפשה מחזקה קמייתא, שאומרת עדיין היא צריכה ליבם, נאמנת ומותרת להתיבם:
+<b>אינה נאמנת.</b> להנשא לשוק בלא חליצה, דכי הימנוה רבנן לאשה, גבי בעלה הימנוה, משום דדייקא ומנסבה, אבל לאפוקי נפשה מיבם לא הימנוה, משום דזמנין דסניא ליה:
+<b>וחוששין לדבריה.</b> דאפקא נפשה מיבם, וחולצת ולא מתיבמת:
+
+Mishnah 10
+
+<b>ניתן לי יבם במדינת הים.</b> שילדה חמותה במדינת הים, והיא הלכה בחזקת שאין לה יבם:
+<b>מת בעלי ואח״כ מת יבמי וכו׳</b> דתרווייהו קא שריא נפשה לשוק, נאמנת ומותרת לשוק בחזקתה הראשונה, שהפה שאסר הוא הפה שהתיר:
+
+Chapter 16
+
+
+
+Mishnah 1
+
+<b>האשה.</b> לא תנשא. הואיל ובלא בנים יצא בעלה:
+<b>ולא תתיבם.</b> שמא ילדה צרתה. וא״ת תחלוץ ואח״כ תנשא לשוק ממה נפשך. תירצו בגמרא, משום דחלוצה פסולה לכהונה, ואם תחלוץ וימצא אחר כך שילדה צרתה ולד של קיימא וחליצתה אינה כלום, צריכים להכריז עליה שהיא כשרה לכהונה ולא נפסלה מחמת אותה חליצה. ומי שנמצא בשעת חליצתה ולא נמצא בשעה שהכריזו על החליצה דלאו כלום היא ולא נפסלה לכהונה על ידה כשיראה אותה נשואה אחר כך לכהן יאמר שחלוצה מותרת לכהן:
+<b>היתה לה חמות.</b> במדינת הים:
+<b>אינה חוששת.</b> שמא ניתן לה יבם. אע״ג דחיישינן לעיל שמא ילדה צרה, התם הוא דכל מה דילדה צרה בין זכר בין נקבה מפיק לה להיאך מיבם, אבל חמות דאי נמי ילדה לא זקיק לה להיאך אלא א״כ ילדה זכר, איכא למימר שמא הפילה, ואם תמצא לומר לא הפילה שמא נקבה היתה:
+<b>יצתה מלאה.</b> מעוברת:
+<b>חוששת.</b> שמא ניתן לה יבם. ואין הלכה כר׳ יהושע דאמר אינה חוששת:
+
+Mishnah 2
+
+<b>שתי יבמות.</b> נשי שני אחים:
+<b>מפני בעלה של זו.</b> שמא הוא חי וזקוקה לו, ואע״פ שאשתו אומרת מת, אינה נאמנת להתיר זו לשוק על פיה, שאין יבמה מעידה לחברתה:
+<b>לזו עדים.</b> שמת בעלה, ולזו אין לה עדים:
+<b>זו שיש לה עדים אסורה.</b> לינשא לשוק, מפני יבמה שאין עדים שמת:
+<b>וזו שאין לה עדים מותרת.</b> שהרי בשביל בעלה אינה נאסרת שהיא נאמנת לומר מת בעלי, ובשביל יבמה נמי לא מתסרא שהרי באו עדים שמת:
+<b>לזו בנים ולזו אין בנים.</b> ואין עדים לא לזו ולא לזו, את שיש לה בנים מותרת ואת שאין לה בנים אסורה:
+<b>נתיבמו.</b> שהיו להן כאן שני יבמין ונתיבמו ומתו היבמים, אסורות להנשא לשוק, זו מפני בעלה הראשון של זו וזו מפני בעלה הראשון של זו. אע״פ שהיו שתיהן נשואות ליבמיהן בחזקת שמתו בעליהן, על פי עצמן נישאו. והיו נאמנות שהאשה שאמרה מת בעלי תתיבם, אבל עכשיו שתהיינה נשואות לשוק לא. שאם ינשאו לשוק נמצא עדותה של זו מועיל לזו ועדותה של זו מועיל לזו ואין היבמות מעידות זו לזו:
+<b>הואיל והותרו ליבמין.</b> בחזקת שמתו בעליהן, הותרו לינשא לשוק, דתו לא חיישינן שמא הם בחיים. ואין הלכה כרבי אלעזר:
+
+Mishnah 3
+
+<b>פרצוף פנים עם החוטם.</b> אם לא ראהו בפרצוף פניו, או שניטל חוטמו, אין מעידין להשיא את אשתו, שמא אינו הוא:
+<b>מגוייד.</b> מנותח. כמו גודו אילנא (דניאל ד׳ י״א:)
+<b>או חיה אוכלת בו.</b> דוקא במקום שאין נפשו יוצאה, אבל במקום שנפשו יוצאה, מעיד עליו שהוא מת:
+<b>אין מעידין אלא עד שלשה ימים.</b> אם לא ראוהו עד לאחר שלשה ימים למיתתו אין מעידין עליו, דחיישינן שמא נשתנו מראית פניו ואינו זה שהם סבורים:
+<b>ר׳ יהודה בן בבא אומר לא כל אדם וכו׳</b> יש לך אדם שממהר להנפח, כגון אדם שמן. ויש מקום שאדם ממהר להסריח ולהשתנות בו כגון מקום חמה. ויש לך שעה שהעולם חם ואדם ממהר להסריח ולהשתנות, והכל לפי האדם והמקום והשעה בין לקולא בין לחומרא. ואין הלכה כר׳ יהודה:
+
+Mishnah 4
+
+<b>מים שיש להם סוף שנראים כל ארבע רוחות שסביב המים.</b> ומים שאין להם סוף, שאין אדם יכול לראות כל סביביו. ורבי מאיר לא מפליג בין מים שאין להם סוף למים שיש להם סוף. אבל חכמים פליגי בברייתא, ואמרי, מים שיש להם סוף אשתו מותרת אם שהה שם שיעור שאי אפשר שיחיה כשיעור זה בתוך המים, ומים שאין להם סוף אשתו אסורה דשמא לאחר שעלה משם יצא והלך לו, כדאמר רבי יוסי במתניתין. והלכה כחכמים:
+<b>ועלה לאחר שלשה ימים.</b> דסבירא ליה לר׳ מאיר אדם חי בתוך המים ימים רבים, ומשום הכי אפילו במים שיש להם סוף דאי נפיק הוה חזי ליה, חייש דילמא נפיק בתר ימים רבים ולא חזו ליה. ורבי יוסי פליג עליה ואמר מעשה בסומא שירד לטבול במערה וכו׳, ומערה מים שיש להם סוף, ושהו עד שתצא נפשם והשיאו את נשותיהן:
+<b>מן הארכובה ולמטה.</b> הואיל ויכול לחיות, לא תינשא, שמא יצא ולא ראוהו, דמים שאין להם סוף הן:
+
+Mishnah 5
+
+<b>אפילו שמע מן הנשים.</b> שאין מתכוונות להעיד, יכול לילך להעיד להשיא את אשתו:
+<b>הרי אנו הולכים לספוד ולקבור את איש פלוני.</b> בגמרא מוקי שצריך שיאמרו אנו באים מלספוד ולקבור את איש פלוני. וצריך נמי שישמע אותם מספרים מעניני ההספד, כך וכך רבנן הוו התם, כך וכך ספדני הוו התם, מפני שדרך תינוקות לשחק ולהעלות שמות ושמא נמלה או חגב קברו ומכנים אותו בשם איש פלוני:
+
+Mishnah 6
+
+<b>ומשיאים על פי בת קול. </b> [אם] שמעו קול צווחת פלוני מת:
+<b>בצלמון.</b> שם מקום:
+
+Mishnah 7
+
+<b>ונומיתי לו.</b> אמרתי לו:
+<b>כן הדברים.</b> שכל חביריו חולקים עליו:
+<b>משובשת בגייסות.</b> ואיני יכול לילך אצליכם להעיד מה ששמעתי אלא אמור להם אתה זה העדות בשמי:
+<b>ר׳ אליעזר ור׳ יהושע אומרים כו׳ ור״ע אומר כו׳</b> ולית הלכתא כחד מינייהו. אלא הלכה משיאים על פי אשה ועל פי קרובים חוץ מחמש נשים דתנן במתניתין, ועד מפי עד מפי אשה מפי עבד מפי שפחה כשר לעדות אשה:
+<b>לא תהא כהנת כפונדקית.</b> כלומר מיוחסת לא תהא נאמנת כפונדקית גויה, בתמיה, ואם האמינו הפונדקית גויה מסיחה לפי תומה, כל שכן שיאמינו באשה ישראלית:
+<b>לכשתהא פונדקית נאמנת.</b> כלומר שגם הפונדקית אינה נאמנת:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Yevamot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Yevamot/Hebrew/merged.txt
new file mode 100644
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+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nashim/Bartenura on Mishnah Yevamot/Hebrew/merged.txt	
@@ -0,0 +1,905 @@
+Bartenura on Mishnah Yevamot
+ברטנורא על משנה יבמות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Yevamot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה יבמות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>חמש עשרה נשים פוטרות צרותיהן.</b> שאם היתה אחת מהן נשואה לאחיו ולו שתי נשים ומת בלא בנים, שתיהן פטורות, שנאמר (ויקרא י״ח:י״ח) ואשה אל אחותה לא תקח לצרור לגלות ערותה עליה, שאין תלמוד לומר עליה, אלא ללמדך שאפילו יבמתו שנאמר בה (דברים כ״ה:ה׳) יבמה יבא עליה, אם היא אשה אל אחותה, לא תקח. והוא הדין לשאר עריות שיש בהן כרת. ואין לי אלא היא, צרתה מנין, ת״ל לצור. צרת צרתה מנין, ת״ל לצרור. דמשמע לא תקח לא היא ולא צרתה ולא צרת צרתה:
+<b>בתו ובת בתו וכו׳</b> בבתו מאנוסתו, וכן בת בתו ובת בנו, דאילו בתו מאשתו היינו בת אשתו. דכיון דכתיב (ויקרא י״ח:י״ז) ערות אשה ובתה לא שנא הימנו ולא שנא מאיש אחר. אבל בתו מאנוסתו לא נפיק מהאי קרא דאשה על ידי קדושין משמע אלא נפקא מערות בת בנך או בת בתך (שם:):
+<b>חמותו ואם חמותו ואם חמיו.</b> כל אלו אסורות לו, משום ערות אשה ובתה לא תגלה את בת בנה ואת בת בתה, ויש בכלל זה חמותו ואם חמותו ואם חמיו:
+<b>אחותו מאמו.</b> שנשאת לאחיו מאביו ומת. וכן אחות אמו. שאין יבום אלא באחיו מן האב, דילפינן אחוה אחוה מבני יעקב, מה להלן מן האב אף על פי שאין מן האם הכא נמי לא שנא:
+<b>ואשת אחיו מאמו.</b> שמת ונשאה אחיו מאביו, שהיתה נכרית אצלו, ומת בלא בנים ונפלה לפניו ליבום. ואסורה לו לפי שהיתה תחלה אשת אחיו מאמו ואסורה לו עולמית, דכתיב (שם) ערות אשת אחיך, ודרשינן אחיך בין מן האב בין מן האם:
+<b>ואשת אחיו שלא היה בעולמו.</b> כגון ראובן שמת בלא בנים, ונולד לו אח לאחר מיתה ושמו לוי, ויבם שמעון את אשתו ולו אשה אחרת ומת בלא בנים, ונפלו שתיהן לפני לוי, שתיהן פטורות, לפי שאשת ראובן שנשאת לשמעון אסורה ללוי בכרת, לפי שמיעטה הכתוב מיבום לוי, שנאמר (דברים כ״ה) כי ישבו אחים יחדיו, שהיתה להם ישיבה אחת בעולם. הלכך כשמת ראובן נאסרה על לוי איסור עולם כאשת אח שיש לו בנים. ואע״פ שעתה נפלה מכח נישואי שמעון שהיה בעולמו, אסורה לו מחמת ראובן. וכשם שהיא אסורה כך צרתה אסורה:
+<b>וכלתו.</b> שמת בנו, ונשאה אחיו. וכלתו אסורה עליו איסור עולם ואפילו אחר שמת בנו:
+<b>וכולן אם מתו.</b> כגון שמתה בתו קודם מיתת אחיו או שמיאנה בו. ואע״פ שאין מיאון אלא ביתומה קטנה שהשיאוה אמה ואחיה, משכחת לה שמיאנה בחיי אביה, כגון שהשיאה אביה לאחר ונתגרשה בעודה קטנה, ששוב אין לאביה רשות בה, ונישאת לאחי אביה בעודה קטנה, אז יוצאה במיאון, דקרינן לה לקמן יתומה בחיי האב. ואם מיאנה באחיו או נתגרשה ממנו, או נמצאה אילונית שמקחה מקח טעות וכאילו לא היתה אשת אחיו מעולם, צרתה מתיבמת:
+<b>אילונית.</b> לשון איל. הזכר מן הצאן. וסימניה מפורשים, שאין לה שדים כנשים ואין לה סימנים וקולה עבה כאיש ואין לה שיפולי מעים כנשים כלומר שאותו מקום אינו בולט מגופה כערות שאר הנשים:
+<b>ואי אתה יכול לומר וכו׳</b> שכבר ילדו מאחר קודם שנישאו לאחיו, הלכך לאו אילוניות נינהו. ומיאון נמי ליכא, שהרי גדולות הן, ואין ממאנת אלא קטנה. ותנא דידן דלא חשיב אמו בכלל הנשים שפוטרות צרותיהן, סבר לה כמ״ד שאין אדם נושא אנוסת אביו ומפותת אביו. אבל לדברי האומר נושא אדם אנוסת אביו ומפותת אביו, והיא הלכה, אפשר שתנשא אמו לאחיו מאביו, וכשימות בלא בנים נמצאת אמו נופלת לפני בנה ליבום. ונמצאו ט״ז נשים פוטרות צרותיהן, ואמו אחת מהן. וכן הלכה:  
+
+Mishnah 2
+
+<b>כשם שבתו פטורה.</b> שהרי אסורה לו, ואין שם אח אלא הוא. כך צרתה פטורה:
+<b>הלכה צרת בתו ונישאת לאחיו השני.</b> היכא דיש אח אחר ששתיהן מותרות לו, ואינן פטורות, שהרי יש כאן מצות יבום, ומתיבמת האחת והשניה פטורה, דכתיב (דברים כ״ה:ט׳) את בית אחיו, בית אחד הוא בונה ואין בונה שתי בתים. ואם יבם אחיו השני את צרת בתו ולו אשה אחרת ומת בלא בנים וחזרו ונפלו לפניו:
+<b>כשם שצרת בתו פטורה.</b> שנאסרה עליו משעת נפילת אחיו הראשון. כך צרת צרתה, אשת אחיו השני האחרת, פטורה, שזו פוטרתה, שצרת ערוה פוטרת צרתה:
+<b>ואפילו הם מאה.</b> אחים, והלכה צרת צרתה של בתו ונתיבמה לאחיו השלישי, ולו אשה אחרת ומת בלא בנים, שתיהן אסורות על זה. וכן לעולם:
+<b>צרתה מותרת.</b> להתיבם. שהרי בשעת זיקת יבום אינה צרתה:
+<b>וכל היכולה למאן.</b> שהיא קטנה הערוה, ויכולה למאן ולא מיאנה, ומת אחיו, הואיל וקידושיה אינן אלא מדרבנן וזיקה שלה אינה אלא מדרבנן, אינה פוטרת צרתה מן החליצה, ולהתיבם אסורה, שנראית כצרת ערוה:
+
+Mishnah 3
+
+<b>שש עריות חמורות מאלו.</b> ומה היא חומרא שלהן, שנשואות לאחרים. ואינן יכולות להנשא לאחיו של זה מאביו, ואם מתו בעליהן שהן נכרים אצל זה, צרותיהן מותרות לינשא לזה, שאין צרת ערוה אסורה אלא בנופלת לפניו ליבום מאחיו. ורבינו משה בר מיימון פירש, אם נישאו בעבירה לאחיו, ומת בלא בנים ונפלו ליבום לפניו, צרותיהן מותרות, שאין אלו צרות ערוה, הואיל ולא היו קדושין תופסין לאחיו באותן עריות:
+<b>אמו.</b> אינה יכולה להנשא לאחיו מאביו, שהרי היא לו אשת האב, לדברי האומר שאנוסת אביו אסורה. ולעיל פירשתי שאין כן הלכה, אלא אמו פוטרת צרתה, שהיא יכולה להנשא לאחיו מאביו:
+<b>אשת אביו, אשת אחיו מאביו.</b> [שהיה לו בנים] ואחות אביו, כולן אסורות לאחיו כמו שאסורות עליו, ואין בהם צד יבום על זה לעולם. ואם נשאום אחרים ולהם נשים אחרות ומתו, צרותיהן מותרות לינשא לזה. וכן אם נשא אותה אחיו בעבירה ומת בלא בנים צרותיהן מותרות:
+
+Mishnah 4
+
+<b>בית שמאי מתירין.</b> צרת ערוה להתיבם לאחיו. דלית להו הך דרשה דלצרור:
+<b>חלצו.</b> הצרות מן האחין:
+<b>בית שמאי פוסלין.</b> הצרות מן הכהונה, שחליצתן חליצה:
+<b>ובית הלל מכשירין.</b> שחליצתן שלא לצורך היתה, והרי היא כחולצת מן נכרי:
+<b>נתיבמו.</b> לאחין:
+<b>בית שמאי מכשירין.</b> אותן לכהנים אם נתאלמנו מיבמיהם:
+<b>ובית הלל פוסלים.</b> שנבעלו לאסור להם, והנבעלת לאסור לה עשאה זונה וזונה אסורה לכהן:
+<b>לא נמנעו.</b> ואע״פ שבני הצרות שנתיבמו כדברי בית שמאי ממזרים הם לב״ה, שהרי באיסור אשת אח הם עליהם ואשת אח בכרת, ובני חייבי כריתות ממזרים הם, אעפ״כ לא נמנעו ב״ה מלישא נשים מב״ש, לפי שהיו מודיעים להם אותן הבאות מן הצרות ופורשין מהן:
+<b>אלו על גבי אלו.</b> משאילים כליהם אלו לאלו. ובגמרא פריך אהא דתנן בית שמאי מתירין את הצרות לאחים ובית הלל אוסרים, קרי כאן לא תתגודדו, לא תיעשו אגודות אגודות. ומשני, כגון בית דין אחד בעיר אחת פלג מורים בבית שמאי ופלג מורים כבית הלל. אבל שני בתי דינים בעיר אחת, וכ״ש שני בתי דינים בשתי עיירות לית לן בה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כיצד אשת אחיו וכו׳</b> פוטרת צרתה:
+<b>ונולד להן אח.</b> ומצאה זקוקה ליבם, ועליו אסורה משום אשת אחיו שלא היה בעולמו:
+<b>ואח״כ יבם השני את אשת אחיו.</b> ולו אשה אחרת:
+<b>ומת.</b> בלא בנים:
+<b>הראשונה.</b> היא אשת הראשון, שנפלה לפניו כבר פעם אחת, יוצאת משום אשת אחיו שלא היה בעולמו:
+<b>עשה בה.</b> זה שמת:
+<b>מאמר.</b> פירוש שקידשה בכסף. וביבמה קידושין של כסף אינם קידושין גמורים אלא מדברי סופרים, שאין היבמה נקנית ליבם להיות כאשת איש גמורה עד שיבא עליה, וזה לא הספיק לכונסה עד שמת:
+<b>שניה חולצת.</b> ולא מפטרה משום צרת ערוה, דלאו צרתה ממש היא:
+<b>ולא מתיבמת.</b> משום דמאמר קונה מקצת והויא לה צרת ערוה במקצת. וכל מקום שאין שם קדושין גמורים חולצת ולא מתיבמת:
+
+Mishnah 2
+
+<b>ומת.</b> המיבם:
+<b>מיבם לאיזו שירצה.</b> ופוטרת חברתה. ולאו אעשה בה מאמר קאי, אלא ארישא קאי דקתני הראשונה אסורה וכו׳, וקאמר ר״ש כיון שכשנולד כבר נתיבמה, ולא היתה על זה בזיקת נשואי אחיו הראשון מעולם, מותרת לו. ואין הלכה כר״ש:
+
+Mishnah 3
+
+<b>לא חולצת ולא מתיבמת.</b> צרתה, וכל שכן היא. וכן אילונית, דכתיב (דברים כ״ה) אשר תלד, פרט לאילונית. וכן אשת סריס חמה ואנדרוגינוס, לא חולצת ולא מתיבמת, שנאמר (שם) ובן אין לו, פרט לאלו שאין ראוי להיות להם בנים. ואשת גר ואשת עבד משוחרר, לא חולצת ולא מתיבמת, שאין אחוה לגרים ולא לעבדים. אבל עקרה וזקנה, או חולצת או מתיבמת:
+<b>אחותה.</b> של ערוה כשהיא יבמתה. כגון שנפלו לו שתי אחיות משני אחיו והאחת אסורה עליו משום ערוה כגון שהיא חמותו או כלתו חולצת או מתיבמת דהשתא לא פגע באחות זקוקתו, משום דערוה לאו זקוקתו היא:
+
+Mishnah 4
+
+<b>שניות.</b> לעריות. שגזרו סופרים עליהם. ונקראו איסור מצוה, שמצוה לשמוע דברי חכמים. ואלו הן, אם אמו ואין לה הפסק, ואם אבי אמו בלבד, ואם אביו ואין לה הפסק, [ואם אבי אביו], ואשת אבי אביו ואין לה הפסק, ואשת אבי אמו בלבד, ואשת אחי האב מן האם, ואשת אחי האם בין מן האם בין מן האב, וכלת בנו ואין לה הפסק, וכלת בתו, ובת בת בנו, ובת בת בתו, ובת בן בנו, ובת בן בתו, ובת בת בן אשתו, ובת בת בת אשתו, ואם אם אבי אשתו, ואם אם אם אשתו, ואם אב אם אשתו, ואם אב אבי אשתו:
+<b>אלמנה לכהן גדול.</b> שמת אחיו ההדיוט ונפלה אשתו לפניו:
+<b>גרושה וחלוצה לכהן הדיוט.</b> כגון שעבר אחיו המת ונשא גרושה וחלוצה, וכשמת צריכה חליצה, שהרי תפסו לו בה קדושין משום דקדושין תופסין בחייבי לאוין. אבל יבומי לא, שהרי היא אסורה לו. ולפטרה בלא כלום אי אפשר, דלא אלים לאו למפטרה, דילפינן לה מאחות אשה שהיא בכרת:
+
+Mishnah 5
+
+<b>אח מכל מקום.</b> ואפילו ממזר:
+<b>אחיו לכל דבר.</b> ליורשו וליטמא לו:
+<b>שפחה ונכרית.</b> ולדה בתרה אזיל, דכתיב בשפחה (שמות כ״א) האשה וילדיה תהיה לאדוניה. ובנכרית כתיב (דברים ז׳) כי יסיר את בנך מאחרי, ומדלא כתיב כי תסיר, שמע מינה הכי קאמר, בתך לא תתן לבנו כי יסיר בעל בתך את בנך שתלד לו בתך מאחרי, אבל אבתו לא תקח לבנך לא מהדר, שאין הבן הבא מן הנכרית קרוי בנך אלא בנה:
+
+Mishnah 6
+
+<b>ואינו יודע איזו קידש.</b> ואסור בשתיהן, משום דכל חדא וחדא איכא למימר זו אחות אשה:
+<b>חולץ לשתיהן.</b> דלא ידע איזו היא יבמתו. ומיחלץ לחדא וליבומי לאידך, לא אפשר, דאחות חלוצתו היא, ואסורה לו מדרבנן בחייה. ויבומי ברישא נמי לא, דדילמא לא זו היא יבמתו וקפגע באחות זקוקתו דהויא כאשתו:
+<b>היו לו שנים, אחד חולץ.</b> תחלה לאחת, והשני אם רצה ליבם לשניה מיבם, שאם זו יבמתו שפיר, ואם אחותה היא, לא פגע באחות זקוקתו, משום דחליצה דהך אפקעתא לזיקה:
+<b>קדמו וכנסו.</b> קודם שנמלכו בבית דין:
+<b>אין מוציאין אותן מידם.</b> משום דכל חד וחד אמר, אנא שפיר נסבי. ואי נמי הוי איפכא שהראשון שכנס ליבום כנס אחות זקוקתו, ההיא שעתא הוא דעבד איסורא, ומשבא אחיו ויבם את השניה שהיא יבמתו, פקעא זיקתה למפרע מאידך:
+
+Mishnah 7
+
+<b>שנים שקידשו שתי אחיות.</b> והם נכרים:
+<b>זה חולץ לשתיהן כו׳</b> משום דכל חד מינייהו אסור ליבומי, דדלמא כל חד וחד פגע באחות זקוקתו:
+<b>היחיד חולץ לשתיהן.</b> שאי אפשר לו ליבם, לא קודם חליצה של שניה משום אחות זקוקה, ולא לאחר חליצה משום אחות חלוצה. לפיכך הואיל ואסור ליבם יחלוץ תחלה לשתיהן, כדי להוציא אותה שהיא יבמתו מאיסור יבמה לשוק:
+<b>והשנים אחד חולץ.</b> לאפקועי זיקה מאחיו אם זו יבמתו, ותשתרי אחותה לשני ממה נפשך, אי יבמתו היא, שפיר, ואי אחותה היא הא פקעה זיקת היבמה מיניה בחליצת אחיו:
+<b>אחיו של זה מייבם חלוצתו של זה.</b> ממה נפשך, אם זו יבמתו שפיר נסיב, שהרי אחיו לא חלץ לזו אלא לאחותה שלא היתה יבמתו ואינה כלום. ואי לאו יבמתו היא שפיר נסיב, נכריה היא, דאי משום אחות זקוקה ליכא, שהרי חלץ אחיו את אחותה שהיא יבמתו ופקעה זיקה. ואי משום יבמה לשוק, הרי חלצה זו מאחי בעלה:
+<b>קדמו שני אחין.</b> של אחד וחלצו לשתיהן משום דלא ידעי איזו היא יבמתו:
+<b>לא ייבמו.</b> שני אחים האחרים זה את זו וזה את זו, משום דקמא דנסיב אית ליה למימר זו היא אחות זקוקתו: אלא אחד חולץ תחלה, לאחת:
+<b>ואחד מיבם.</b> לשניה, ממה נפשך, אי יבמתו היא שפיר, ואי לאו, באחות זקוקה לא פגע, שהרי חלץ אחיו ליבמתו. ויבמה לשוק לא הוי, שהרי חלצה מאחי בעלה:
+<b>ואם קדמו.</b> אלו ב׳ אחרונים וכנסו אחר חליצת שנים האחרים ולא באו לימלך בב״ד, אין מוציאין מידן, כדפרישית, שהרי אין כאן אלא ספק איסור אחות זקוקה בנישואי ראשונה, ואיכא למימר קמא דנסיב יבמתו היא ושפיר נסיב, ובתרא נמי שפיר נסיב נכריה, ואי נמי הוי אינסיבא איפכא וקמא פגע באחות זקוקה ; כיון שבא שני ויבם פקעה זיקתה מאחיו והותרה לו אשתו, ואיסורא דעבד עבד:
+
+Mishnah 8
+
+<b>מצוה בגדול ליבם.</b> דדרשינן ולקחה לו לאשה ויבמה והיה הבכור, המיבם יהא בכור. אשר תלד, ואותה יבמה תהא ראויה לילד, פרט לאילונית. יקום הבכור היבם על שם אחיו לנחול אותו, ולא יחלקו אחיו עמו:
+<b>הנטען על אשת איש.</b> החשוד על אשת איש:
+<b>והוציאוה.</b> ב״ד מתחת בעלה, בשביל זה שאסרה עליו, והלך זה ונשאה:
+<b>יוציא.</b> דמדאורייתא אסורה נמי לו כמו שאסורה לבעל, כדדרשינן מנטמאה נטמאה ב׳ פעמים, אחד לבעל ואחד לבועל. ודוקא הנטען על אשת איש, אבל נטען על הפנויה, נראה דמצוה לכנוס, כדאשכחן גבי אונס (דברים כ״ב:י״ט) ולו תהיה לאשה:
+
+Mishnah 9
+
+<b>המביא גט ממדינת הים.</b> צריך שיאמר בפני נכתב ובפני נחתם. וטעמא מפורש בגיטין, למר משום שאין בקיאין לשמה, ולמר שאין עדים מצויין לקיימו:
+<b>לא ישא את אשתו.</b> משום דאדבוריה סמכינן:
+<b>מת הרגתיו וכו׳</b> הואיל ועל עדותו נישאת, איכא לזות שפתים, שמא עיניו נתן בה והעיד עדות שקר עליה. אבל תנשא לאחר, דאשה נישאת בעד אחד:
+<b>ר״י אומר הרגתיו לא תנשא אשתו.</b> בעדותו אפילו לאחר, מפני שהוא רשע והתורה אמרה אל תשת רשע עד. ואין הלכה כר״י. דקיי״ל אין אדם משים עצמו רשע, דאדם קרוב אצל עצמו. ומהימנינן ליה שנהרג, אבל לא מהימנינן ליה במאי דאמר שהוא הרגו. והלכך אפילו כי אמר הרגתיו תנשא אשתו:
+<b>הרגנוהו תנשא אשתו.</b> מפורש בגמרא, באומר אני הייתי עם הורגיו אבל אני לא הרגתיו:
+
+Mishnah 10
+
+<b>בנדר.</b> שנדרה הנאה מבעלה ולא הפר לה, ובאת לחכם להתיר לה ולא מצא פתח לחרטה:
+<b>לא ישאנה.</b> משום חשד:
+<b>שהוא בית דין.</b> כלומר, מיאון או חליצה לא עשה חכם זה ביחידי, משום דקיי״ל חליצה ומיאונים בשנים ושלשה לא חשידי. אבל היתר נדרים ביחיד מומחה:
+<b>וכולן.</b> החכם והמביא גט והמעיד על האשה להשיאה, דתנן בהו לא יכנוס, אם היה להן נשים בשעת מעשה, ומתו אח״כ, מותרות להנשא להם דהשתא ליכא חשד:
+<b>וכולן.</b> הנשים הללו:
+<b>שנישאו לאחרים.</b> כשאסרה החכם או כשהעיד העד שמת בעלה, ומתו הבעלים השניים:
+<b>מותרות לינשא.</b> לחכם ולעד ולמביא גט:
+<b>וכולן מותרות לבניהם ולאחיהן.</b> של אלו המתירים אותן. ואינן אסורות אלא להם לבדם, דאין אדם חוטא בשביל בנו או בשביל אחיו. וכל הני דאמרינן לא יכנוס, אם כנס אינו מוציא, חוץ מהנטען על אשת איש שאם הוציאוה בית דין מתחת בעלה בעדים וראיה ברורה, אפילו אם כנס יוציא. ואם באו עדי דבר מכוער בלבד, כגון שראו אדם יוצא והיא חוגרת בסינר או אדם יוצא והיא עומדת מעל המטה וכיוצא בזה, אם כנס לא יוציא. ואם לאחר שבאו עדי דבר מכוער יצא קלא דלא פסיק, שעמד הקול יום וחצי, אם כנס יוציא, אלא אם כן היו לו בנים ממנה שאז אינו מוציא, כדי שלא להוציא לעז על בניו:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ארבעה אחין.</b> חולצות ולא מתיבמות. דכיון דתרווייהו זקוקין להאי ולהאי, קמא דמיבם פגע באחות זקוקתו דהויא כאשתו:
+<b>ב״ש אומרים יקיימו ובית הלל אומרים יוציאו.</b> בגמרא מפכינן לה, בש״א יוציאו ובה״א יקיימו. דבכל מקום ב״ש לחומרא וב״ה לקולא חוץ מהמקומות הידועים מקולי בית שמאי ומחומרי בית הלל, והכי אמרינן בעלמא, ב״ש במקום ב״ה אינה משנה, כלומר, כל היכא דאשכחן במשנה בית שמאי מקילין, וב״ה הוא שדרכן להקל ונמצאו עתה בית שמאי עומדים במקום בית הלל, אינה משנה ומשבשתא היא וצריך להפכה, אלא אם כן היא מהמשניות הידועות שהם מקולי בית שמאי ומחומרי בית הלל. ובמסכת עדיות מני לה בשם רבי אליעזר מקולי בית שמאי ומחומרי בית הלל:
+
+Mishnah 2
+
+<b>איסור ערוה.</b> כגון חמותו ואם חמותו:
+<b>ומותר באחותה.</b> דלאו אחות זקוקתו היא, דערוה לא רמיא קמיה ליבומי:
+<b>איסור מצוה.</b> רמיא קמיה מדאורייתא, הילכך אסור באחותה, דאחות זקוקתו היא:
+
+Mishnah 3
+
+<b>אחותה כשהיא יבמתה.</b> אחותה של ערוה כשהיא יבמתה אשת אחי בעלה, כשנופלת עמה ליבום:
+<b>או חולצת או מתיבמת.</b> דלאו אחות זקוקתו, היא דערוה לא רמיא קמיה:
+
+Mishnah 4
+
+<b>ור״ש פוטר.</b> טעמא דר״ש, דכתיב (ויקרא י״ח:י״ח) ואשה אל אחותה לא תקח לצרור, בשעה שנעשו צרות זו לזו, כגון הכא ששתיהן זקוקות לו ליבום, לא יהא לך לקוחין לא בזו ולא בזו. ואין הלכה כרבי שמעון:
+
+Mishnah 5
+
+<b>ואחד מופנה.</b> בלא אשה::
+<b>אשתו עמו.</b> דקסברי בית שמאי בעלת מאמר היא חשובה ככנוסה, וכשנפלה אחותה לאחר כן לא מתסרה משום אחות זקוקה:
+<b>והלה תצא.</b> אף מן החליצה. משום אחות אשה:
+<b>מוציא אשתו בגט.</b> דלא אלים מאמר לשויה ככנוסה, וזו אוסרתה משום אחות זקוקה. וצריכה גט מפני המאמר דהוי קדושין במקצת ולא פקעי קדושין בלא גט, וצריכה חליצה דהואיל ולא הוי מאמר קדושין גמורין עדיין זקוקתו היא וצריכה חליצה לזיקתה. וברישא יהיב לה גיטא, והדר חליץ לה. וכן הלכה:
+
+Mishnah 6
+
+<b>נכרית.</b> שאינה קרובה לא לזו ולא לזו:
+<b>נכרית חולצת ולא מתיבמת.</b> הוא דין אע״ג דלא עשה בה מאמר, ומת, נכרית מחלץ חלצה יבומי לא מיבמה, דהויא לה צרת אחות אשה בזיקה. והאי דקתני מאמר, לאפוקי מדבית שמאי דאמרי מאמר קונה קנין גמור ואפילו חליצה נמי לא תיבעי, קמ״ל דצריכה חליצה:
+
+Mishnah 7
+
+<b>שעה אחת.</b> בנפילה ראשונה כשנפלה מאחיו הראשון, שאז היתה אשתו קיימת והיתה זאת אסורה עליו כאשת אח שיש לו בנים. וצרתה הנכרית לא אתפרש דינה, ומסתברא דחולצת ולא מתיבמת:
+
+Mishnah 8
+
+<b>וכולן.</b> ט״ו עריות, שהיו בהן לאחיו קדושי ספק או גירושי ספק, דהויא ספק צרת ערוה:
+<b>חולצת.</b> ולא מפטרה בלא כלום, דדילמא לאו צרת ערוה היא:
+<b>ספק קרוב לו.</b> שהיו ח׳ אמות מצומצמות ביניהן ברשות הרבים, וד׳ אמות של אדם קונות לו שם, וזרקו ספק בארבע אמותיו ספק בארבע אמותיה:
+
+Mishnah 9
+
+<b>זיקת שני יבמין.</b> דכל זמן שלא כנסה זה עדיין זיקת ראשון עליו, ונתוספה עליו זיקת שני בשביל המאמר, וכשמת נותרו עליה זיקת שני יבמין:
+<b>ר״ש אומר וכו׳</b> דקסבר מספקא לן אי מאמר קונה לגמרי או לא קני כלל, לכך מיבם לאיזו שירצה, דאי מאמר קני לא הוי עלה אלא זיקת שני, ואי מאמר לא קני לא הוי עלה אלא זיקת הראשון:
+<b>וחולץ לשניה.</b> דחדא לא מפטרה בביאת אידך, דדלמא מאמר לא קני והוו שתי יבמות הבאות מב׳ בתים. ויבומי תרווייהו לא, דדילמא מאמר קני והוו ב׳ יבמות הבאות מבית אחד. ואין הלכה כרבי שמעון. ואע״ג דאמרינן במתניתין דזיקת שני יבמין דאורייתא מקרא דיבמה יבא עליה, בגמרא מוכח דזיקת שני יבמין דרבנן היא, גזירה שמא יאמרו שתי יבמות הבאות מבית אחד מתיבמות:
+
+Mishnah 10
+
+<b>היו אחין.</b> אף משום אשת אח וכו׳. אע״ג דקיי״ל אין איסור חל על איסור, אית ליה להאי תנא דבאיסור כולל ואיסור מוסיף ואיסור בת אחת כי הכא, איסור חל על איסור, וחייב להביא קרבן על כל איסור ואיסור:
+<b>ומפרישין אותן.</b> שלא לחזור לבעליהן:
+<b>שמא מעוברות הן.</b> והולדות ממזרים, ובעינן הבחנה בין זרע כשר לזרע פסול שלא יתלו העוברים בבעליהן:
+<b>ואם היו כהנות.</b> בנות כהנים:
+<b>נפסלו מתרומה.</b> מלאכול בתרומת בית אביה אפילו אחר מיתת בעלה, ואע״פ שנאנסה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>החולץ ליבמתו.</b> הוא מותר בקרובותיה. דלאו חליצה היא, דהא לא בעיא חליצה. וקרובות וקרובים דמתניתין היינו הנך דנאסרות על האיש מחמת אשתו וקרובים הנאסרים על אשה מחמת בעלה:
+<b>אם אין הולד של קיימא.</b> שהוא נפל:
+
+Mishnah 2
+
+<b>וחייבין בקרבן.</b> שבעל אשת אח שלא במקום מצוה. והולד כשר ממה נפשך:
+<b>וחייבין אשם תלוי.</b> שכל דבר שחייבין על זדונו כרת ועל שגגתו חטאת, חייבין על לא הודע שלו אשם תלוי:
+
+Mishnah 3
+
+<b>שומרת יבם.</b> שהיא ממתנת ומצפה ליבם:
+<b>שנפלו לה נכסים.</b> מבית אביה:
+<b>מה יעשו בכתובתה.</b> מנה ומאתים ותוספת ונדוניא שהכניסה לו וקבל עליו אחריות:
+<b>ובנכסים הנכנסים ויוצאים.</b> נכסי מלוג. שכשהיא נכנסת נכנסין עמה וכשיוצאת מבעלה יוצאין עמה:
+<b>בית שמאי אומרים יחלוקו יורשי הבעל עם יורשי האב.</b> דספק נשואה היא וזוכה היבם בחצי ירושתה מספק, שהבעל יורש את אשתו, וזה שספק נשואה היא אצלו זוכה בפלגא:
+<b>נכסים בחזקתן.</b> נכסי צאן ברזל, בחזקתן. ולא פירשו ב״ה אי בחזקת יורשי האשה שהיו הנכסים שלה, אי בחזקת יורשי הבעל שאחריותם עליו. ולענין דינא יחלוקו אפילו לדברי ב״ה:
+
+Mishnah 4
+
+<b>כאשתו לכל דבר.</b> שמגרשה בגט ולא בעיא חליצה, ומחזירה כשירצה ולא מיתסרא עליה:
+<b>על נכסי בעלה הראשון.</b> שיהיו קרקעות של בעלה הראשון אחראין וערבאין על כתובתה. ואי לית לה כתובה מבעלה הראשון כותב לה היבם כתובה על נכסיו, והיא מנה בלבד:
+
+Mishnah 5
+
+<b>מצוה בגדול ליבם.</b> כדילפינן מוהיה הבכור:
+
+Mishnah 6
+
+<b>ובגדול.</b> שהיה גדול האחים במדינת הים, ותלה גדול האחין שלפנינו בו לומר המתינו לו, שהוא גדול ממני:
+<b>[ובחרש ובשוטה.</b> עד שיבריאו. אין שומעין לו]:
+<b>עליך מצוה.</b> אף על פי שאחיך שבמדינת הים הוא גדול ממך, כיון שאתה גדול האחין שלפנינו עליך מצוה, דשהויי מצוה לא משהינן:
+
+Mishnah 7
+
+<b>הרי הוא כאחד מן האחין.</b> ולא הפסיד חלקו בשביל שחלץ. דסלקא דעתך אמינא לקנסיה הואיל והפסידה מיבום שפסלה על האחים:
+<b>זכה בנכסי אחיו.</b> ואפילו גרשה למחר, דיקום על שם אחיו אמר רחמנא, והרי קם:
+<b>נכסים של אב.</b> דכתיב והיה הבכור, מה בכור אין לו בחיי האב, אף יבם אין לו בחיי האב. ואין כן הלכה, אלא הכונס את יבמתו זכה בנכסי אחיו ואפילו במקום אב:
+<b>אסור בקרובותיה.</b> כאילו היא אשתו, וכל קרובות הנאסרות מחמת אשה גמורה אסורות מדרבנן בחלוצה:
+<b>בזמן.</b> שהיא קיימת. אאחותה קאי ולא אשאר עריות:
+<b>מותר אדם בקרובת צרת חלוצתו.</b> ולא אמרינן צרה כחלוצה שיהא אסור באחות צרת חלוצתו כמו שהוא אסור באחות חלוצתו:
+<b>ואסור בצרת קרובת חלוצתו.</b> ראובן חלץ ללאה, ורחל נשואה לנכרי ולה צרה, ומת הנכרי, אסורה אותה צרה לראובן. וטעמא הוי, שבזמן שלאה חולצת מוליכה רחל אחותה עמה לב״ד, וכולי עלמא לא ידעי להי מינייהו חליץ, ואיכא דסברי דלרחל חליץ, וכי נסיב צרת רחל דהיינו צרת קרובת חלוצתו אמרי צרת חלוצתו נסיב, דאינהו סברי שרחל וצרתה נשי אחיו היו, שהרי חלץ לרחל. אבל אין היבמה מוליכה צרתה עמה בזמן שחולצת, הלכך כי נסיב אחות הצרה לא אמרי אחות חלוצה נסיב:
+
+Mishnah 8
+
+<b>וכן המגרש את אשתו וכו׳</b> בגמרא פריך, וכן סלקא דעתך. אלא אימא אבל המגרש את אשתו וכו׳, שאחות גרושה מדברי תורה ולכך פטורה מן החליצה ומן היבום, ואחות חלוצה מדברי סופרים ולכך חולצת ולא מתיבמת:
+
+Mishnah 9
+
+<b>שומרת יבם.</b> ממתנת ליבם:
+<b>שקידש.</b> אחד מן האחים את אחותה אחר שנפלה זו לפניהן והוזקקה לכולן:
+<b>המתן.</b> מלכנוס, דקא פגעת באחות זקוקה:
+<b>עד שיעשה אחיך מעשה.</b> שיכנוס אחיך את היבמה או יחלוץ לה ויעקור את זיקתה מעליך:
+<b>מתה היבמה יכנוס את אשתו.</b> דאפילו כנסה ומתה מותר באחותה:
+<b>מת היבם.</b> ולא נותר אח אלא זה שקידש את אחותה:
+<b>מוציא את אשתו בגט ואת אשת אחיו בחליצה.</b> אבל יבומי לא, משום דאחות גרושתו היא. ובגמרא פסיק הלכה כרבי יהודה בן בתירא:
+
+Mishnah 10
+
+<b>לא תחלוץ וכו׳</b> מפרש בגמרא טעמא, דכתיב (דברים כ״ה) אם לא יחפוץ האיש לקחת את יבמתו ועלתה יבמתו וגו׳, הא אם יחפוץ ייבם, כל העולה ליבום עולה לחליצה וכל שאינו עולה ליבום אינו עולה לחליצה:
+<b>בתולות.</b> גזרינן אטו בעולות. וארוסות אטו נשואות. וכן הלכה. והנך שלשה חדשים הם תשעים יום חוץ מיום שמת בו בעלה או שנתגרשה בו וחוץ מיום שנתארסה בו:
+<b>הנשואות יתארסו.</b> דטעמא דאסורה כדי להבחין בין זרע ראשון לזרע שני, שלא תלד בן, ספק בן תשעה לראשון ספק בן שבעה לאחרון, ובארוסות ליכא למימר הכי:
+<b>והארוסות ינשאו.</b> דהא לא איעבור מראשון:
+<b>חוץ מארוסה שביהודה.</b> שהיו מיחדין את הכלה ואת החתן ביהודה קודם כניסתן לחופה כדי שיהיה רגיל ומשחק עמה ולא יהיו בושים זה מזה בבעילת מצוה, לכך חיישינן שמא בעל:
+<b>כל הנשים יתארסו.</b> משום דר״י לא מפליג בין אלמנה לגרושה ומתיר לאלמנה ליארס אפילו תוך שלשים יום של ימי אבלה, אתא רבי יוסי לאפלוגי עליה בהא, ואסר לאלמנה ליארס תוך שלשים של ימי אבלה:
+
+Mishnah 11
+
+<b>ארבעה אחים וכו׳</b> הוא הדין אפילו נשי טובא נמי, אם אפשר בסיפוקייהו הרשות בידו לכנוס את כולן. והאי דנקט ארבע, עצה טובה קמשמע לן, ארבע אין טפי לא, כי היכי דנמטייהו עונה בחודש:
+<b>ביאתה או חליצתה של אחת מהן פוטרת צרתה.</b> ולא מיבם לתרוייהו, דכתיב (דברים כ״ה:ט׳) אשר לא יבנה את בית אחיו, בית אחד הוא בונה ואינו בונה שני בתים. ולא חליץ לתרוייהו, שכל שאינו עולה ליבום אינו עולה לחליצה, והואיל ותרווייהו כי הדדי לא סלקי ליבום כדאמרינן בית אחד הוא בונה, הכי נמי לא סלקי לחליצה:
+<b>חולץ לפסולה.</b> ולא יפסול את הכשרה לכהונה, שהחלוצה פסולה לכהונה, ולא ישפוך אדם מי בורו ואחרים צריכין להן:
+
+Mishnah 12
+
+<b>המחזיר את גרושתו.</b> משנישאת:
+<b>והנושא את חלוצתו.</b> דקיימא עליה בלאו דלא יבנה, כיון שלא בנה שוב לא יבנה:
+<b>והנושא קרובת חלוצתו.</b> דקסבר ר״ע דחלוצתו כאשתו, שהכתוב קראה ביתו, דכתיב (שם) בית חלוץ הנעל. וקסבר נמי ר״ע יש ממזר מחייבי לאוין. ואינה הלכה:
+<b>קרובת גרושתו.</b> דגרושתו כאשתו. ואמה ואחותה חייבי כריתות נינהו:
+
+Mishnah 13
+
+<b>כל שאר בשר שהוא בלא יבא.</b> כל קורבה שהיא בלאו, ואפילו אין בה כרת:
+<b>כל חייבי כרת.</b> אבל לא חייבי לאוין. וכן הלכה, שכל שאיסורו אסור כרת הולד ממזר, חוץ מן הנדה. אבל מחייבי לאוין אין הולד ממזר:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>רבן גמליאל.</b> אין גט אחר גט. שתי יבמות ליבם אחד מאח אחד, ונתן גט לראשונה וחזר ונתן גט לשניה, לא נאסרו קרובות השניה עליו למיהוי כגרושתו, דמכי יהיב גט לראשונה פקעה זיקת שתיהן מעליו, דגט מהני ביבמה למיקם עלה בלא יבנה, ושוב לא ייבם לא הוא ולא שאר האחים לא ליבמה שקבלה הגט ולא לצרתה, הלכך כי הדר ויהיב גט שני לשניה אין במעשיו כלום והוי כנותן גט לאשה נכרית דעלמא. וכן שני יבמין ליבמה אחת ונתן זה גט וזה גט. האחרון אינו כלום ומותר בקרובותיה:
+<b>ולא מאמר אחר מאמר.</b> בין שני יבמין ליבמה אחת בין ביבם אחד ושתי יבמות, האחרון אינו כלום ואינה צריכה ממנו גט ומותר בקרובותיה:
+<b>יש גט אחר גט.</b> דקמא לא דחה זיקתה לגמרי דהא בעיא חליצה, הלכך אכתי איכא פלגא זיקה ואהני גט שני לשניה למיהוי גרושתו ואסור בקרובותיה. וכן הלכה:
+
+Mishnah 2
+
+<b>כיצד.</b> לאו אפלוגתא קאי אלא מילתא באנפי נפשה, ואיבם אחד ויבמה אחת קאי. והכי קאמר, כיצד דין יבם אחד ויבמה אחת:
+<b>צריכה הימנו חליצה.</b> ואם רצה לכנוס לא יכנוס, דכיון דהתחיל בגרושין קיימא עליה בלא יבנה:
+<b>צריכה ממנו גט.</b> דחליצה אפקעתא לזיקה, וגט בעי לאפקועי קדושין דיליה, דחליצה לא מפקעא קדושין:
+
+Mishnah 3
+
+<b>נתן גט ועשה בה מאמר צריכה גט וחליצה.</b> דגט דחי קצת ושייר קצת ומאמר קני שיורא דגט, הלכך צריכה גט למאמרו וחליצה לזיקתו:
+<b>נתן גט ובעל.</b> אסור לקיימה, שמשעה שנתן גט קיימא עליה בלא יבנה, וצריכה גט לביאתו וחליצה לזיקתו:
+<b>אין אחר חליצה כלום.</b> הא מתניתין ר׳ עקיבא היא דאמר אין קדושין תופסין בחייבי לאוין. ואינה הלכה, אלא הלכה כחכמים שאומרים יש אחר חליצה כלום, ואם קידשה אחר חליצה צריכה הימנו גט:
+<b>אחד יבמה אחת ליבם אחד ואחד שתי יבמות ליבם אחד.</b> שוין הן שיש אחר גט ראשון או אחר מאמר ראשון כלום ואין אחר ביאה שבתחלה כלום ואין אחר חליצה כלום:
+
+Mishnah 4
+
+<b>צריכות שני גיטין.</b> לשתי יבמות. כרבנן דיש מאמר אחר מאמר:
+<b>וחליצה.</b> לאחת מהן, ופוטרת צרתה:
+<b>מאמר לזו וגט לזו.</b> פסל גט של אחרונה את הראשונה, דקם ליה בלא יבנה, וצריכה גט למאמרו וחליצה לזיקתו:
+<b>מאמר לזו ובעל לזו צריכות שני גיטין.</b> זו גט למאמרו וזו גט לביאתו:
+<b>וחליצה.</b> לאחת מהן ופוטרת צרתה:
+<b>גט לזו ובעל לזו צריכות גט וחליצה.</b> ואסור לקיימה דקם עליה בלא יבנה משום גט ראשון, ובגט לחודא לא נפקה בעלת ביאה, דביאה פסולה היא:
+<b>אין לאחר חליצה כלום.</b> ואי הדר מקדש לה או לצרתה לא תפסי בה קדושין כר׳ עקיבא דאמר אין קדושין תופסין בחייבי לאוין. ואינה הלכה:
+
+Mishnah 5
+
+<b>חלץ וחלץ.</b> מותר בקרובות שניה, שאין אחר חליצה ראשונה שום זיקת יבמין, וחליצה בתרייתא לאו כלום היא ואפילו לכהונה אינה פסולה. וכן חלץ לזו ומאמר לזו. וכן נתן גט לזו אחר החליצה של זו. או אם בעל לזו אחר החליצה של זו אין מעשה האחרון כלום. או אם בעל תחלה וחזר ובעל לשניה. או בעל תחלה ועשה מאמר בשניה, או נתן גט לשניה או חלץ לשניה, אין אחר ביאה כלום ומעשה אחרון לא חשיב ומותר בקרובות השניה:
+<b>אין אחר חליצה כלום.</b> ארישא קאי. ואסיפא צריך למימר אין אחר ביאה כלום:
+
+Mishnah 6
+
+<b>חלץ ועשה מאמר נתן גט ובעל.</b> איבם אחד ויבמה אחת קאי. ואף על גב דתנא לעיל, הדר תניא הכא משום סיפא דבעי לאפלוגי בין ביאה לחליצה, דחליצה בין בתחלה בין באמצע בין בסוף אין אחריה כלום, והביאה דוקא בזמן שהיא בתחלה. ולאשמועינן נמי פלוגתא דר׳ נחמיה ורבנן:
+<b>בין בתחלה בין באמצע.</b> כגון גט לזו וחלץ לזו וחזר ועשה בה מאמר או בבעלת הגט, לא מהני המאמר ולא בעינן גט למאמרו:
+<b>בסוף.</b> אחר מאמר וגט חלץ:
+<b>אין אחריה כלום.</b> וחליצה גמורה היא, ואי הדר ועביד מאמר לא בעיא גט, משום דחליצה גירושין גמורים נינהו, ואע״ג דהיא חליצה פסולה:
+<b>הביאה באמצע.</b> כגון גט לזו ובעל לזו וחזר ועשה מאמר בשלישית, אסור בקרובותיה:
+<b>בסוף.</b> גט לזו ומאמר לזו וחזר ובא (עליה) על [האחת], יש אחר ביאה זו זיקת יבמין, וכי מפיק לה בעי חליצה ולא סגי לה בגט:
+<b>אין אחריה כלום.</b> ונפקא בגט בלא חליצה. ואי הדר וקידש לאידך אחר ביאה אין במעשיו כלום:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>הבא על יבמתו.</b> שוגג. כסבור אשה אחרת היא:
+<b>מזיד.</b> לשם זנות ולא למצות יבום:
+<b>אפילו הוא שוגג והיא מזידה.</b> לא מבעיא היכא דהיא מכוונה למצוה, אלא אפילו היכא דתרווייהו לא מכווני למצוה, כגון שהוא מכוין לאשה אחרת והיא נתכוונה לשם זנות, קנה, דאמר קרא (דברים כ״ה:ה׳) יבמה יבא עליה, מכל מקום:
+<b>המערה.</b> שלא גמר ביאתו אלא הכניס עטרה בלבד. ופגיעת עטרה בלא הכנסה קרויה נשיקה:
+<b>קנה.</b> וזכה בנחלה, ויוצאת בגט אם בא להוציאה:
+<b>לא חלק בין ביאה לביאה.</b> בין ביאה כדרכה לביאה שלא כדרכה, דכתיב (ויקרא כ׳:י״ג) משכבי אשה, מגיד הכתוב ששתי משכבות יש באשה:
+
+Mishnah 2
+
+<b>וכן הבא על אחת מכל העריות.</b> באחת מכל הביאות האלו:
+<b>או על הפסולות כגון אלמנה, לכהן גדול וכו׳</b> פסלה לכהונה משום זונה. ואף על פי שאשת ישראל שנאנסה מותרת לבעלה, פסולה היא לכהונה. וגרושה נמי, אי בת כהן היא מפסלה בהך ביאה מתרומה דבי נשא:
+<b>ממזרת ונתינה, לישראל.</b> לאו אפסולה לכהונה קאי, דהא פסולה וקיימא, אלא לענין העראה נקט, ליה, למלקי עלה בהעראה כגמר ביאה:
+
+Mishnah 3
+
+<b>מן האירוסין לא יאכלו בתרומה.</b> מפני שנתקדשה קידושי עבירה נפסלה מתרומה דבית אביה אם בת כהן היא:
+<b>רבי אליעזר ור״ש מכשירין.</b> עד שתבעל ותיעשה חללה, שנאמר (ויקרא כ״א) ולא יחלל, שני חלולין אחד לה ואחד לזרעה. ולית הלכתא כוותייהו, אלא אף מן הארוסין לא יאכלו בתרומה:
+<b>נתארמלו או נתגרשו.</b> מן הכהנים הללו:
+<b>מן הנישואין פסולות.</b> דשויוה חללה בביאתן:
+<b>מן האירוסין כשרות.</b> דאפילו תנא קמא לא פסל מן האירוסין אלא בחייהן, שהיא משתמרת לביאה פסולה, אבל מתו לא:
+
+Mishnah 4
+
+<b>לא ישא את הבוגרת.</b> דכתיב (שם) והוא אשה בבתוליה יקח, פרט לבוגרת שכלו בתוליה:
+<b>רבי אלעזר ורבי שמעון מכשירין.</b> ולית הלכתא כוותייהו:
+
+Mishnah 5
+
+<b>כהן הדיוט לא ישא אילונית וכו׳</b> והוא הדין לישראל. ולא נקט כהן אלא משום פלוגתא דרבי יהודה דאמר דכהן אפילו יש לו אשה ובנים לא ישא אילונית, מה שאין כן בישראל. ואין הלכה כר׳ יהודה:
+<b>ושנבעלה בעילת זנות.</b> כגון חייבי לאוין או חייבי עשה, וכל שכן חייבי כריתות ומיתות בית דין. אבל הבא על הפנויה לא עשאה זונה:
+
+Mishnah 6
+
+<b>בית שמאי אומרים שני זכרים.</b> דילפינן ממשה שפירש מן האשה לאחר שנולדו לו שני זכרים:
+<b>ובית הלל אומרים זכר ונקיבה שנאמר זכר ונקבה בראם.</b> וממשה אין ראיה שעל פי הדבור עשה:
+<b>ושהה עמה עשר שנים וכו׳</b> כדאשכחן באברהם לאחר ששהה עשר שנים עם שרה ולא ילדה נשא הגר. וימים שישב עמה בחוצה לארץ לא עלו מן המנין, דדלמא ישיבת חוץ לארץ גרמה. וכל הימים שהאיש או האשה חולים או חבושים בבית האסורים וכיוצא בזה מדברים שמונעים התשמיש אין עולין למנין עשר שנים:
+<b>גירשה מותרת לינשא לאחר.</b> דשמא לאו מינה הוי אלא מיניה. וכשהוא מגרשה נותן לה כתובתה אם טוענת דמיניה הוא שאינו יורה כחץ, ומטילין חרם עליה אם יודעת שהוא יורה כחץ וטוענת עליו טענת שקר:
+<b>האיש מצווה על פריה ורביה ולא האשה.</b> דכתיב (בראשית א׳) פרו ורבו וגו׳ וכבשוה, וכבשה כתיב חסר וי״ו, האיש שדרכו לכבוש את האשה הוא מצווה על פריה ורביה:
+<b>רבי יוחנן בן ברוקא אומר וכו׳</b> ולית הלכתא כותיה:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>אלמנה לכהן גדול: עבדי מלוג.</b> מה שהאשה משיירת לעצמה ואינה כותבת בכתובתה, נקראים נכסי מלוג, שהבעל מולג אותם נכסים כמליגת התרנגולים, מפני שהוא אוכל פירות אותן נכסים, ואם פחתו פחתו לה ואם הותירו הותירו לה. ונכסי צאן ברזל הם הנכסים שהכניסה לו ומה שהוסיף הוא לה וכתבו בכתובה סך הכל קיבל עליו פלוני כך וכך בכתובתה. ולכך נקראים צאן ברזל, שהקרן קיים כברזל, שאם מתו כולן, חייב הבעל לשלם. ולפי שהיו רגילים לשום הצאן בשומת כך וכך והיה הרועה חייב באחריותן כפי השומא אפילו אם מתו כל הצאן, לכך נקראו הנכסים שהבעל מקבל עליו אחריותן נכסי צאן ברזל:
+<b>עבדי מלוג לא יאכלו.</b> לפי שהן שלה והיא חללה:
+
+Mishnah 2
+
+<b>בת ישראל שנישאת לכהן.</b> אפילו עבדי מלוג יאכלו, משום דהוי קנין כהן שקנה קנין, כלומר האשה שהיא קנינו של כהן קנתה אלו העבדים, וכתיב (ויקרא כ״ב:י״א) וכהן כי יקנה נפש קנין כספו, שאין ת״ל קנין כספו אלא למדרש הכי, וכהן כי יקנה קנין כספו נפש, שעבדו של כהן קנה נפש, הוא יאכל בו:
+
+Mishnah 3
+
+<b>והניחה מעוברת.</b> אע״פ שיש לה בנים ממנו והיא אוכלת בתרומה, לא יאכלו עבדי צאן ברזל בתרומה, לפי שהן של יורשין ויש לעובר חלק בהן ואין לעובר כח להאכילם בתרומה, אי משום דקסבר עובר במעי זרה זר הוא, אי משום דקסבר ילוד מאכיל, שאינו ילוד אינו מאכיל, דכתיב (ויקרא כ״ב:י״א) ויליד ביתו הם יאכלו וקרי ביה הם יאכילו:
+<b>שהעובר פוסל.</b> אם בת כהן לישראל היא והניחה מעוברת ואין לה בן אחר פוסלה מלשוב לבית אביה:
+<b>ואינו מאכיל.</b> שאם היתה בת ישראל לכהן והניחה מעוברת אין בעובר כח להאכילה, והוא הדין לעבדיו:
+<b>אף בת כהן לכהן כו׳</b> כיון דאמרת שאינו ילוד אינו מאכיל, אף בת כהן לכהן אין העבדים אוכלים בתרומה מפני חלקו של עובר, שהרי עבדיו הן ואינן אוכלין אלא בשבילו והוא אין בו כח להאכיל. ואין הלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>העובר והיבם וכו׳</b> האי עובר אי בת כהן לישראל היא, פוסל, דכתיב כנעוריה, פרט למעוברת. אי בת ישראל לכהן היא, לא מאכיל, דשאינו ילוד אינו מאכיל:
+<b>והיבם.</b> אי בת כהן לישראל היא, פוסל לה, ושבה אל בית אביה כתיב (שם) פרט לשומרת יבם שאינה יכולה לשוב שהיא אגודה ביבמה. ואי בת ישראל לכהן, לא מאכיל לה, קנין כספו אמר רחמנא וזו קנין אחיו היא:
+<b>והארוסין.</b> אי בת כהן לישראל היא, פסיל לה, דקני לה בהויה, ומשעת הויה אפסילה לה, כדכתיב (שם) ובת כהן כי תהיה לאיש זר. אי בת ישראל לכהן, לא מאכיל לה, גזירה שמא ימזגו לה כוס יין של תרומה בבית אביה ותשקה לאחיה ולאחיותיה:
+<b>והחרש.</b> אי בת כהן לישראל היא, פסל לה, דהא קנאה בתקנתא דרבנן. ואי בת ישראל לכהן היא, לא מאכיל לה, דקנין כספו אמר רחמנא וחרש מדאורייתא לא קני:
+<b>ובן תשע שנים ויום אחד וכו׳</b> אחד מן הפסולים לכהונה שהוא בן תשע שנים ויום אחד ובא על הכהנת או על הלויה או על בת ישראל, פסלה מלאכול בתרומה, שבן תשע שנים ויום אחד ביאתו ביאה ונתחללה בבעילתו. ואי בת ישראל נישאת לכהן בן תשע שנים ויום אחד, אינו מאכילה בתרומה, שאין קנינו קנין גמור:
+<b>וכן ספק בן תשע שנים וכו׳</b> דינו כבן תשע ודאי ופוסל:
+<b>ספק הביא שתי שערות ספק לא הביא.</b> קטן שקידש את האשה, ספק הביא שתי שערות ספק לא הביא וקדושיה קדושי ספק, אשתו חולצת ולא מתיבמת:
+<b>נפל הבית עליו ועל בת אחיו.</b> שהיא אשתו. ספק הוא מת ראשון ונפלו שתיהן ליבום לפני אחיו ופטורה צרתה משום צרת הבת, ספק היא מתה ראשונה ובשעת נפילה ליבום לא הואי צרתה צרת ערוה כדתנן וכולן אם מתו או מיאנו וכו׳ צרותיהן מותרות. צרתה חולצת ולא מתיבמת. ואיידי דאיירי בספיקי לחומרא תני להא בהדייהו:  
+
+Mishnah 5
+
+<b>והשוטה.</b> אפילו ע״י חופה וקידושין לא פוסל ולא מאכיל, שאין קנינו קנין:
+<b>נחתך העובר שבמעיה תאכל.</b> מיד. והוא הדין אם ילדתו ומת:
+<b>עיברה לא תאכל.</b> שהעובר אינו מאכיל:
+<b>גדול משל אב.</b> שהבועל אינו מאכיל לפי שלא בא עליה לשם קדושין ולאו קנינו היא, ובנו מאכיל:
+<b>העבד פוסל משום ביאה.</b> אם בא על הכהנת פסלה מלאכול בתרומה:
+<b>ואינו פוסל משום זרע.</b> אם יש לה זרע לבת כהן מישראל כשר:
+<b>נכבש.</b> נדחק ובא עליה:
+<b>הרי זה עבד.</b> שולד שפחה כמוה:
+<b>היתה אם אביו בת כהן לישראל תאכל בתרומה.</b> אם מת אביו, אף על גב דהולד קיים ובעלמא ולד פוסל, האי לא פסיל, דלאו בתר אבוה שדינן ליה דלאו זרעו הוא:
+
+Mishnah 6
+
+<b>ופוסל את אם אמו.</b> דאי לאו הוא, היתה אם אמו חוזרת לתרומה דבית אביה לאחר מיתת בתה. וכל זמן שזה קיים אינה חוזרת לתרומה דכתיב (ויקרא כ״ב) וזרע אין לה, עיין עליה, או בת בת הבת, או בן בן הבן, או בת בת הבן עד סוף כל הדורות:
+<b>לא כבני כהן גדול.</b> כלומר לא ירבו כמותו בישראל שהוא פוסלני מן התרומה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>הערל.</b> כהן ערל שמתו אחיו מחמת מילה:
+<b>אינו אוכל בתרומה.</b> דילפינן מפסח דכתיב ביה (שמות י״ב:מ״ח) וכל ערל לא יאכל בו:
+<b>נשיהם ועבדיהם יאכלו.</b> דהא משום ערלה וטומאה לא נפקי מכלל כהנים אלא דאינהו גופייהו מחוסרים תקנה:
+<b>נשיהם לא יאכלו.</b> דשויה חללה בביאתו, דנבעלה לפסול לה:
+<b>ואם לא ידעה.</b> שהיתה נשואה לו קודם לכן ולא בא עליה לאחר שנעשה פצוע דכא:
+
+Mishnah 2
+
+<b>ואם נשתייר מהעטרה.</b> שנחתך מהעטרה ואילך, כשר, שאין גיד אלא מהעטרה ולמעלה לצד הגוף. עטרה היא שורת בשר המקפת במקום המילה. ובין שנפצע הגיד כמין מכת חרב וסכין, בין שנתמעך והוקטן מאליו, בין שנכרת, בין בגיד בין בביצים בין בחוטי הביצים, כולם פסולים. והני מילי בידי אדם, אבל מחמת חולי הכל כשר:
+
+Mishnah 3
+
+<b>ואם לדין.</b> שאתה דורש קל וחומר מעצמך:
+<b>יש תשובה.</b> להשיב, מה לעמון ומואב שכן נתפרש טעמן, על דבר אשר לא קדמו והאשה אין דרכה לקדם, תאמר במצרי ואדומי שלא נתפרש טעמן:
+<b>לא כי.</b> אפילו אם הייתי דן קל וחומר אין לכם תשובה. ומכל מקום הלכה אני אומר. ואין הלכה כרבי שמעון:
+<b>נתינים.</b> גבעונים שנתגיירו בימי יהושע ונתונים לחוטבי עצים ושואבי מים:
+
+Mishnah 4
+
+<b>שהסריס.</b> יש סריס שחולץ וחולצין לאשתו:
+<b>והסריס לא חולץ וכו׳</b> דכתיב (דברים כ״ה:ו׳) ולא ימחה שמו, פרט לזה ששמו מחוי:
+<b>אין לי לפרש.</b> איני יודע לפרש איזה סריס בן חליצה ואיזה פטור:
+<b>סריס אדם.</b> שנסתרס לאחר שנולד:
+<b>סריס חמה.</b> ממעי אמו שלא ראה חמה אלא כשהוא סריס. וסימניו מפורשין, כל שאין לו זקן ושערו לקוי ובשרו מחליק ואין מימי רגליו מעלין רתיחה וכשמטיל מים אינו עושה כיפה שאין קילוח השתן הולך למרחוק עד שיעשה עגול כמין כיפה ושכבת זרעו דיהה ואין מימי רגליו מחמיצין ורוחץ בימות הגשמים ואין בשרו מעלה הבל וקולו לקוי ואינו ניכר בין איש לאשה. והלכה כרבי עקיבא שאומר סריס אדם חולץ וחולצין לאשתו ומיבמין לאשתו. אבל הוא אינו מיבם שהרי פסול לבוא בקהל:
+
+Mishnah 5
+
+<b>סריס.</b> חמה, אינו לא חולץ ולא מיבם, ולא חולצין ומיבמין לאשתו:
+<b>אילונית.</b> סימניה פירשנו בפ״ק:
+<b>בעלוה פסלוה.</b> שהואיל והיא פטורה מן היבום עומדת עליהם באיסור אשת אח:
+
+Mishnah 6
+
+<b>רבי יוסי ור״ש אומרים כו׳</b> דסבירא להו אנדדוגינוס כזכר. והדר ביה ר״י ואמר בברייתא שאנדרוגינוס בריה בפני עצמו ולא הכריעו בו חכמים אם זכר אם נקבה, הלכך אינו מאכיל בתרומה:
+<b>רבי יהודה אומר כו׳</b> ולית הלכתה כותיה, דהא קיי״ל לעיל סריס אדם חולץ וחולצים לאשתו, וטומטום שנקרע הוי כסריס אדם:
+<b>אנדרוגינוס נושא אבל לא נישא.</b> מפני שהוא כזכר, והשוכב עמו הוי בא על הזכור בין בזכרות שלו בין בנקבות שלו:
+<b>ר״א אומר חייבין עליו סקילה כזכר.</b> דוקא במקום זכרות שלו ולא בנקבות שלו. והלכה כר״א:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>יש מותרות.</b> כהן הדיוט שנשא אלמנה. והוא הדין בתולה, שהרי כשמת נעשית אלמנה. ונקט אלמנה משום דבעי למיתני סיפא כהן גדול שנשא אלמנה:
+
+Mishnah 2
+
+<b>כהן גדול שקידש את האלמנה.</b> אבל נשאה נתחללה בביאתו ואסורה לבעל וליבם:
+
+Mishnah 3
+
+<b>שניה לבעל ולא שניה ליבם.</b> אם אמו של בעל ולא של יבם, כגון אחים מן האב ולא מן האם:
+<b>אין לה כתובה.</b> מנה ומאתים שהם עיקר כתובה הוא דלית לה לשניה, אבל תוספת יש לה:
+<b>ולא פירות.</b> אין משלם לה פירות נכסי מלוג שאכל שלה, ואע״ג דפירות תקינו רבנן תחת פרקונה וזו אין חייב לפדותה דלא קרינן בה ואותבינך לי לאינתו ולפיכך היה ראוי שישלם לה מה שאכל מפירות נכסי מלוג שלה, אפילו הכי קנסוה רבנן דלא תגבי מיניה פירות שאכל בתנאי כתובה, כי היכי דקנסוה דלא תגבי מיניה עיקר כתובה, דתנאי כתובה ככתובה דמי:
+<b>ולא מזונות.</b> אין צריך לומר שאינו חייב לזון אותה בעודה תחתיו, דהא בעמוד והוצא קאי, אלא אפילו הלך למדינת הים ולותה ואכלה לא משלם, דאילו באשה כשרה אם לותה ואכלה חייב הבעל לשלם, שהמלוה תובע אותה מה שהלוה לה והיא תובעת לבעלה, דדוקא במי שפרנסה שלא בדרך הלואה אמרינן בכתובות הלכה כחנן דאמר מי שהלך למדינת הים ועמד אחד ופרנס את אשתו הניח מעותיו על קרן הצבי דכיון שבשביל בעלה פרנסה ולא הלוה לה כלום למאן קא תבע, היא לא לותה והבעל לא ביקש ממנו שיפרנסה הלכך מצוה הוא דעבד, אבל אם הלוה לה, חייב הבעל לשלם אם היא כשרה, ואם היא מן השניות אינו חייב לשלם:
+<b>ולא בלאות.</b> אם נשתמש הבעל בנכסי מלוג שלה עד שבלו אינו חייב לשלם, דסד״א הואיל ואין לה כתובה אם אכל הבעל נכסי מלוג שלה חייב לשלם מה שאבד ובלה מהם, קמ״ל דקנסוה רבנן שלא ישלם הבעל הבלאות. אבל מה שימצא מהן קיימים נוטלתן:
+<b>אלמנה לכהן גדול וכו׳</b> יש להן כתובה ופירות דמשלם להן הבעל פירות שאכל מנכסי מלוג שלהן. ומזונות יש להן שניזונות מנכסיו, ודוקא לאחר מיתה, אבל בחייו אין כופין אותו לזונן, דהא קיימי עליה בעמוד והוצא. ואם לותה אחת מהן למזונותיה בחיי בעלה, אין חייב הבעל לשלם למלוה. ובלאות נמי יש להן, שחייב להחזיר מה שבלה ואבד מנכסי מלוג שלהן. והני מילי כשהכיר בהן, אבל לא הכיר בהן אין להן לא כתובה ולא פירות ולא מזונות ולא בלאות, אבל יש להן תוספת ובלאות דאיתנהו בעינייהו. והאי דשניות אין להן כתובה ולא פירות ולא מזונות ולא בלאות ואלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט וכו׳ יש להן כתובה ופירות ומזונות ובלאות, לפי שהללו מדברי סופרים וצריכים חזוק, והללו מדברי תורה ואין צריכים חזוק. ובפרק אלו הן הלוקין מוכח דחלוצה לכהן גדול דאורייתא היא. ואע״ג דחלוצה לכהן הדיוט היא מדברי סופרים, עשאוה כשל תורה לדין זה:
+
+Mishnah 4
+
+<b>לא תאכל בתרומה.</b> כדתנן בפרק אלמנה לכהן גדול, העובר והיבם והאירוסין פוסלין ולא מאכילין:
+<b>לא תאכל במעשר.</b> כולה מתניתין ר״מ היא דאמר מעשר ראשון אסור לזרים, ואינה הלכה:
+<b>בת כהן ללוי לא תאכל לא בתרומה ולא במעשר.</b> הכי קאמר, אין חולקין תרומה ולא מעשר בבית הגרנות לא לבת כהן ולא לבת לוי, גזירה משום גרושה בת ישראל שהיא אסורה לאכול במעשר, ואם יחלקו לאשה מעשר בבית הגרנות יבואו לחלוק לבת ישראל אחר שנתגרשה מלוי שאין הכל יודעין שבשביל בעלה היו מחלקין לה, לפיכך גזר ר״מ שלא תחלוק אשה בבית הגרנות אפילו בת כהן ובת לוי. והא דתנן בת לוי המאורסת לכהן וכו׳ לא תאכל לא בתרומה ולא במעשר, הוא הדין אפילו נשואה, ומשום רישא דתני בת ישראל המאורסת לכהן דהתם דוקא מאורסת שאם היתה נשואה תאכל, תנא נמי בסיפא גבי בת לוי מאורסת:
+
+Mishnah 5
+
+<b>מת ולה ממנו בן תאכל בתרומה.</b> דכתיב (ויקרא כ״ב:י״א) ויליד ביתו הם יאכלו בלחמו, קרי ביה יאכילו. וכל זמן שבנה קיים מאכילה בתרומה:
+<b>נשאת ללוי.</b> אחר שילדה מכהן:
+<b>אוכלת במעשר.</b> ולא בתרומה, ואף על גב דיש לה בן מכהן, דהדרא הויא לה זרה:
+<b>מת ולה ממנו בן אוכלת במעשר.</b> בשביל בנה מלוי, אבל לא בתרומה בשביל בנה מכהן, שהרי יש לה זרע מן הזר:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>האשה.</b> ואמרו לה מת בעליך. שאמר לה עד אחד מת בעליך ונשאת על פי עד אחד. ולפיכך תצא מזה ומזה כדין אשת איש שזנתה שאסורה לבעל ואסורה לבועל, דלאו אנוסה היא, ואף על גב דהימנוהו רבנן לעד אחד באשה משום עגונה, טעמא מאי משום דהיא גופה דייקא ומנסבא, והך דלא דייקא קנסינן לה. אבל נשאת על פי שני עדים שאמרו לה מת בעלך, הא אמרינן בסיפא נשאת שלא על פי ב״ד כלומר שלא היתה צריכה להיתר ב״ד כיון שהיו שני עדים מעידין בדבר, מותרת לחזור לבעלה הראשון, דאנוסה היא, דמאי הוה לה למעבד. ובגמרא מוכח דלית הלכתא הכי, אלא לא שנא נשאת על פי ב״ד בעד אחד ולא שנא נשאת ע״פ שני עדים אם בא בעלה הראשון תצא מזה ומזה וכל הדרכים האלו בה:
+<b>וצריכה גט מזה ומזה.</b> טעמא דבעיא גט משני, שכשרואים את הראשון חי סבורים שגרשה וע״י כן נשאה שני ואשתו גמורה היא, ואם מוציאה בלא גט נמצאת אשת איש יוצאה בלא גט:
+<b>ולא בלאות.</b> שנאבדו, אבל בלאותיה הקיימים לא הפסידה:
+<b>והולד ממזר מזה ומזה.</b> אם ילדה מן השני, ממזר גמור. ואם החזירה הראשון וילדה, הוי ממזר מדבריהם:
+<b>לא זה וזה זכאין במציאתה.</b> דטעמא מאי אמור רבנן מציאת אשה לבעלה, משום איבה, הכא תיהוי לה איבה ואיבה:
+<b>ולא במעשה ידיה.</b> דטעמא מאי אמור רבנן מעשה ידיה לבעלה משום מזוני, והכא דמזוני לית לה, מעשה ידיה לאו דיליה:
+<b>ולא בהפרת נדריה.</b> דטעמא מאי בעל מיפר נדרי אשתו, כי היכי דלא תתגנה על בעלה, הכא תתגנה ותתגנה:
+<b>נפסלה מן הכהונה.</b> דזונה היא:
+<b>מן המעשר.</b> קנסא היא. דבת לוי שזנתה לא נפסלה מן המעשר:
+<b>מן התרומה.</b> אפילו תרומה דרבנן:
+<b>יורשים כתובתה.</b> כתובת בנין דכרין:
+<b>חולצין ולא מיבמין.</b> אחיו של ראשון חולץ מדאורייתא ורבנן גזור דלא ליבם, ואחיו של שני חולצין מדרבנן כי היכי דבעיא גט משני מדרבנן:
+<b>ביאתה או חליצתה.</b> ארישא פליג דקתני ולא מיבמין:
+<b>ואין הולד ממנו ממזר.</b> אם החזירה ראשון. ולית הלכתא לא כר׳ יוסי ולא כר׳ אליעזר ולא כר״ש:
+<b>נשאת שלא ברשות.</b> ב״ד, כגון שאמרו לה שני עדים מת בעליך שאינה צריכה להיתר ב״ד:
+
+Mishnah 2
+
+<b>ופטורה מן הקרבן.</b> דיחיד שעשה בהוראת בית דין פטור מן הקרבן:
+<b>שלא על פי בית דין.</b> אלא בשני עדים, חייבת בקרבן, דשוגגת היא. ולית הלכתא כי הא מתניתין, אלא בין נשאת ע״פ בית דין בעד אחד בין ע״פ שני עדים, חייבין בקרבן היא ובעלה השני:
+
+Mishnah 3
+
+<b>ואחר כך מת בנה.</b> ולא הוזקקה ליבום:
+<b>ונשאת.</b> לשוק:
+<b>ראשון ואחרון.</b> ראשון שלפני השמועה, ואחרון שלאחר השמועה. וכר״ע מתוקמא דאמר יש ממזר מחייבי לאוין, ואינה הלכה:
+
+Mishnah 4
+
+<b>מותרת לחזור לו.</b> דקדושי שניה אינן כלום ובזנות בא עליה. ואמרינן בגמרא ושכב איש אותה (במדבר ח), שכיבתה אוסרתה ואין שכיבת אחותה אוסרתה:
+<b>ומותר בקרובות השניה.</b> לישא בתה, דקיי״ל נושאים על האנוסה ועל המפותה:
+<b>רבי יוסי אומר כל שפוסל ע״י אחרים פוסל ע״י עצמו.</b> ר׳ יוסי שמעיה לתנא קמא דקאמר לא שנא דאזלי אשתו וגיסו שהוא בעל אחות אשתו למדינת הים ולא שנא דאזלי ארוסתו וגיסו, ובאו ואמרו לו מתה אשתך ומת גיסך ונשא את אחותה ואח״כ באו אשתו וגיסו, אשת גיסו אסורה על גיסו, ואשתו מותרת לו. וא״ל ר׳ יוסי ארוסתו וגיסו דאיכא למימר תנאה הוי בקדושין והאי דנסיב לאחותה שפיר קנסיב ובעיא גט מיניה דלא לימרו אשת איש יוצאת בלא גט, דפסיל לה ע״י אחרים דהיינו גיסו, דכיון דנפקא מיניה בגיטא אפסלא לה מבעלה, פוסל נמי ע״י עצמו ואתסרא ליה אתתיה עליה דהויא אחות גרושתו, אבל היכא דאזלי אשתו וגיסו למדינת הים וקא נסיב לה לאחותה דליכא למימר תנאה הוה ליה בנשואין ושפיר קנסיב לה להאי כדאיכא למימר באירוסין, ולא בעיא גט מיניה ולא קפסיל ע״י אחרים דהא לא פסלה אשת גיסו אגיסו, אינו פוסל ע״י עצמו, ושריא ליה איתתיה שהרי אינה אחות גרושתו:
+
+Mishnah 5
+
+<b>אמרו לו מתה אשתך ונשא אחותה מאביה.</b> שלא מאמה, וחזרו ואמרו לו מתה השניה, ונשא אחותה של השניה מאמה ולא מאביה, ונמצאת זו השלישית נכריה אצל הראשונה, וחזרו ואמרו לו מתה זו השלישית, ונשא אחותה של שלישית זו מאביה ולא מאמה, נמצאת רביעית רחוקה מן השניה וכ״ש מן הראשונה, וחזרו ואמרו לו מתה זאת הרביעית:
+<b>ונשא אחותה מאמה.</b> והיא רחוקה מן השלישית וכן מן הראשונה ומן השניה, ואחר כך אמרו לו כולן קיימות:
+<b>מותר בראשונה בשלישית ובחמישית.</b> שאינן קרובות זו לזו. ואף על פי שהשלישית אחות השניה, שריא, דקדושי שניה לא תפסי, דאחות אשה היא לראשונה שלקחה מקודם, והויא לה כאנוסה ומפותה, ותניא, אנס אשה מותר לישא בתה, דלא אסרה תורה אלא אחות אשה בלבד, והיכא דלא תפסי קדושין לאו אחות אשה היא. וכן החמישית אע״פ שהיא אחות הרביעית, מותרת, דהואיל ותפסי קדושין בשלישית נמצאת ביאת רביעית שהיא אחות שלישית ביאת זנות ולא נאסרה חמישית עליו:
+<b>ופוטרות צרותיהן.</b> אם מת ובא יבם ויבם אחת מהן פוטרת צרתה:
+<b>ואסור בשניה.</b> מפני הראשונה. וברביעית מפני השלישית:
+<b>ואם בא על השניה לאחר מיתת הראשונה.</b> שאמת היו הדברים של ראשונה, ושאר הדברים שקר היו, אסור בשלישית מפני השניה ובחמישית מפני הרביעית:
+
+Mishnah 6
+
+<b>בן תשע שנים ויום אחד פוסל.</b> את היבמה לאחין אם בא עליה, דביאתו ביאה. או אם נתן גט או עשה בה מאמר, שיש לו גט ויש לו מאמר, אבל אינו גט גמור ולא מאמר גמור:
+<b>אלא שהוא פוסל תחלה.</b> בגמרא מפרש דבמאמר הוא פוסל תחלה ולא בסוף, שאם אחיו הגדול עשה מאמר ואח״כ עשה מאמר זה שהוא בן תשע שנים ויום אחד לא פסלה מאחיו, אבל בביאה פוסל בן תשע שנים ויום אחד בין בתחלה בין בסוף. ומתניתין חסורי מחסרא והכי קתני, אלא הוא פוסל תחלה והן פוסלין תחלה וסוף. במה דברים אמורים, במאמר, אבל ביאה אפילו בסוף נמי פסיל, כיצד, בן תשע שנים ויום אחד הבא על יבמתו וכו׳:
+
+Mishnah 7
+
+<b>פסל על ידו.</b> דהוי ליה כמאמר אחר מאמר דשניהם תופסין בה:
+<b>ר״ש אומר לא פסל.</b> דביאת בן תשע לר״ש ספק קניא ספק לא קניא, אי קניא קניא לגמרי ולא מהניא ביאת אחיו, ואי לא קניא הוה ליה כמי שלא בעל לא הוא ולא אחיו, הילכך לא פסל. ואין הלכה כרבי שמעון:
+
+Mishnah 8
+
+<b>בן תשע שנים ויום אחד.</b> שבא על יבמתו ומת חולצת ולא מתיבמת. שיש עליה זיקת שני יבמין, שבביאתו של זה הקטן שהוא כמאמר בגדול לא יצאת מידי זיקת נפילה ראשונה, וחלה עליה זיקת נפילה שניה, ותנן בפרק ד׳ אחים, מי שעליה זיקת יבם אחד ולא שעליה זיקת שני יבמין:
+<b>נשא אשה.</b> שאינה יבמתו, ומת ולו אחים:
+<b>הרי זו פטורה.</b> דאע״ג דביאתו ביאה אין קנינו קנין כלום עד שיביא שתי שערות, אבל ביבמה הואיל וזקוקה לו עשו אותה רבנן כמאמר:
+
+Mishnah 9
+
+<b>אם לא ידע הראשונה משהגדיל, ראשונה חולצת ולא מתיבמת.</b> דזיקת שני יבמין עליה הואיל ולא ידעה משהגדיל לא יצאת ידי נפילה ראשונה:
+<b>רבי שמעון אומר מיבם לאיזה שירצה.</b> דלית ליה לרבי שמעון זיקת שני יבמין. והכי נמי אמרינן בפרק ארבעה אחים:
+<b>וחולץ לשניה.</b> דהא לאו צרות נינהו לאפטורי חדא ביבום חברתה, ויבומי תרווייהו לא, הואיל והויא צרתה במקצת מאמר דרבנן, מחזו כשתי יבמות הבאות מבית אחד:
+<b>אחד בן תשע ואחד בן עשרים.</b> שניהן שוין לכל האמור למעלה, דכל כמה דלא אייתי שתי שערות קטן הוא, עד שיהיה בן ל״ה שנה, ואם הגיע לחמש ושלשים שנה ולא הביא שתי שערות אף על פי שלא נראו בו סימני סריס המפורשים למעלה, הרי זה סריס חמה:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>נושאין על האנוסה.</b> לאחר שאנס או פתה אשה מותר לישא בתה או אמה או אחותה, דכתיב (ויקרא כ׳:י״ד) ואיש אשר יקח את אשה ואת אמה, בכולן נאמר שכיבה וכאן נאמרה לקיחה לומר לך דרך לקיחה אסרה תורה:
+<b>רבי יהודה אוסר.</b> דכתיב (דברים כ״ג:א׳-ב׳) לא יקח איש את אשת אביו ולא יגלה כנף אביו, כנף שראה אביו לא יגלה. ואין הלכה כרבי יהודה. אבל חכמים אסרו לנטען מן האשה לישא בתה או אחותה או אמה או אחת מקרובותיה, מפני שהיא מצויה אצלם תמיד ואתו לידי הרגל עבירה. ואם עבר ונשא אחת מקרובות אנוסתו ומפותתו או מקרובות האשה שנחשד עליה אין מוציאין אותה מידו. ומתניתין דקתני נושאין על האנוסה דמשמע אפילו לכתחלה, מיירי לאחר מיתת האנוסה והמפותה, דהשתא ליכא למיחש שמא לאחר שישא בתה יזנה עם הראשונה:  
+
+Mishnah 2
+
+<b>לא חולצין.</b> דאחוה מן האב בעינן, וגרים אין להם שאר מן האב:
+
+Mishnah 3
+
+<b>שנתערבו ולדותיהן.</b> ויש לכל אחת מהן בן ודאי, שלא נתערב:
+<b>ארבעה חולצין לאחת.</b> בן ודאי של כל אחת מן הארבעה חולץ לאחת מהן, דכל אחת מספק לה לאשת אח. ובן החמישית ישאנה ממה נפשך, אם אשת אחיו היא הרי מיבם לה, ואם לאו הרי חלץ לה יבמה:
+<b>הוא ושלשה.</b> זה שיבם חולץ לאחרת ושלשה עמו. והחמישי מיבם ממה נפשך. וחוזרין השנים הללו וחולצין לשלישית ושנים עמהם והחמישי מיבם, וכן כולם:
+<b>ד׳ חליצות.</b> תחלה, לפי שאין אחד מהם רשאי ליבם עד שיחלצו לה הארבעה, כי היכי דלא לפגע ביבמה לשוק. והוא הדין דמצו הארבעה למחלץ לכולהו והאחד כונס את כולן, אלא דהכי שפיר טפי, דלמא לכל חד וחד מתרמי דיליה ומתקיימא מצות יבום:
+
+Mishnah 4
+
+<b>מתו כשרים.</b> הודאין:
+<b>אחד חולץ.</b> תחלה, והדר מיבם אידך, ממה נפשך, אי האי דחלץ הוא בן הכלה וחלץ לאשת אחיו, הא אשתריא לה בהך חליצה ושפיר נסיב לה אידך שהוא בן הזקנה, דאשת בן אחיו מותרת לו. ואי האי דחלץ הוא בן הזקנה ואשת בן אחיו חלץ, הויא לה כחולצת מן הנכרי, ובן הכלה כי מיבם לה שפיר קמיבם:
+
+Mishnah 5
+
+<b>אוכלים בתרומה.</b> דאחד כהן ואחד עבד כהן אוכלין בתרומה:
+<b>וחולקים חלק אחד.</b> מפרש בגמרא דהכי קאמר, וחולקים חלק כאחד, אם באו שניהם על הגורן כאחד נותנים להם, אבל זה בלא זה אין חולקין להם, דקסבר האי תנא אין חולקים תרומה לעבד אלא אם כן רבו עמו:
+<b>בין כשרות בין פסולות.</b> דכל אחד מהם ספק כהן ספק עבד, כשרות אסורות לעבד ופסולות אסורות לכהן, וספק איסורא לחומרא:
+<b>אין סופגין את הארבעים.</b> דכל חד אמר אנא לאו כהן אנא:
+<b>אין משלמין.</b> דכל חד אמר כהן אנא, ולא מפקינן ממונא מספיקא:
+<b>ומוכרין התרומה.</b> תרומת תבואתן אין נותנין אותה לכהן כשמפרישין אותה, דכל חד אמר אייתי ראיה דלאו כהן אנא, ומכל מקום אי אפשר להן לאכלה אלא מוכרין אותה לכהן והדמים שלהן:
+<b>ואין חולקים בקדשי המקדש.</b> כגון עורות קדשים, דלכל חד מינייהו אמרינן אייתי ראיה דכהן את ושקול:
+<b>ואין נותנין להם קדשים.</b> להקריב:
+<b>ואין מוציאין שלהם.</b> כגון אם נולד להם בכור אין מוציאין אותו מידן, וירעה עד שיסתאב:
+<b>חומרי ישראל וחומרי כהנים.</b> מפרש בגמרא, שמנחתן נקמצת כמנחת ישראל וקרב בפני עצמו, ואין שייריה נאכלין כמנחת ישראל אלא נשרפת כמנחת כהנים שהיא כליל:
+
+Mishnah 6
+
+<b>הן חולצין ולא מיבמין.</b> לאשתו של ספק. ואחד מבני הראשון חולץ שמא בן אביהם היה. ולא מיבמין, שמא בן האחרון הוא והרי הוא אחיהן מן האם ולא מן האב ואשתו עליהן בכרת. וכן בני האחרון. וכן הוא חולץ לנשותיהן ולא מיבם:
+<b>היו לו אחים מן הראשון ומן האחרון.</b> שלא מאותה האם:
+<b>הוא או חולץ או מיבם.</b> לאשת בן הראשון, אם אחיו הוא הרי טוב, ואם לאו, נכרית היא אצלו, וכגון שאין שם אח אלא הוא דליכא לספוקי ביבמה לשוק. וכן לאשת בן האחרון:
+<b>הם אחד חולץ ואחד מיבם.</b> או בן הראשון או בן האחרון חולץ לה וחבירו מיבם. אם יבמתו היא הרי טוב, ואם לאו נכרית היא. ומשום יבמה לשוק ליכא למיחש שהרי חלץ לה יבמה:
+
+Mishnah 7
+
+<b>היה אחד ישראל.</b> אחד מן הבעלים ישראל ואחד כהן:
+<b>הוא אונן עליהן.</b> שמא זה אביו וביום מיתתו אסור לאכול בקדשים:
+<b>והם אוננים עליו.</b> וביום מותו אסורים שניהם בקדשים. ומשכחת לה דרואה במיתת שניהן וכהן כשר הוא דהא אינו מיטמא להן, כגון שנתקדשה קדושי טעות על תנאי ולא נתקיים דנפקא מיניה בלא גיטא ונישאת תוך שלשה ובכהאי גוונא משכחת לה דרואה במיתת שניהם וכהן כשר, הוא לפיכך אינו מיטמא להן:
+<b>הוא לא יורש אותן.</b> דיורשין מדחין אותו אלו אצל אלו:
+<b>והן יורשין אותו.</b> דמי מעכב על ידן, וחולקים הממון בין שניהן:
+<b>ועולה במשמרו.</b> לעבוד, ואין בני משמר מעכבין עליו. אבל אינו חולק, דכל בני משמר דחו ליה גבי חבריה:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>מצות חליצה.</b> ואפילו שלשתן הדיוטות. והא דקרי להו דיינים, שצריך שיהיו יודעים להקרות הפסוקים כעין דיינים. ואע״ג דתנן מצות חליצה בשלשה, צריכין לצרף עמהן שנים אחרים, שתהיה חליצה בחמשה לפרסומי מילתא. והשנים הללו שמוסיפים על השלשה אפילו אין יודעים להקרות:
+<b>מנעל.</b> של עור רך חליצתו כשרה, אבל לכתחלה לא, גזירה שמא יחלוץ במנעל קרוע מלמעלה, דאפילו כי קרוע מייתב אכרעיה הואיל והוא רך, ואנן מידי דמגין בעינן והא ליכא. אבל סנדל שהוא של עור קשה וכי קרוע לא מייתב אכרעיה, ליכא למגזר שמא יחלוץ בסנדל קרוע, הלכך עיקר חליצה בסנדל היא:
+<b>באנפליאות.</b> כמין בתי רגלים של בגד:
+<b>חליצתה פסולה.</b> דמידי דמגין בעינן, כתיב הכא (דברים כ״ה) נעלו וכתיב התם (יחזקאל י״ז) ואנעלך תחש, והוא עור:
+<b>מן הארכובה ולמעלה חליצתה פסולה.</b> שהיו רצועות המנעל קשורות למעלה מן הארכובה:
+
+Mishnah 2
+
+<b>בסנדל של עץ כשרה.</b> והוא שיהיה מחופה עור:
+<b>חלצה בגדול.</b> שהיה הסנדל גדול ממדת רגלו, אם יכול להלוך בו חליצתו כשרה:
+<b>או בקטן.</b> ממדת רגלו, אם חופה את רוב רגלו חליצתו כשרה. והלכה כרבי אליעזר במה שפוסל חליצה בלילה, ואין הלכה כמותו במה שמכשיר חליצה בשמאל:
+
+Mishnah 3
+
+<b>חלצה ולא קראה חליצתה כשרה.</b> דכי כתב רחמנא ככה דמשמע עיכובא, אמעשה הוא דכתיב (דברים כ״ה:ט׳) ככה יעשה לאיש, וקריאה דיבור בעלמא הוא:
+<b>דבר שהיא מעשה באיש.</b> כגון חליצה שהאשה עושה מעשה בגופו של איש, לאפוקי רקיקה דלאו מעשה בגופו של איש הוא:
+
+Mishnah 4
+
+<b>החרש שנחלץ חליצתו פסולה.</b> שאינו פוטרה במקום שיש אח אחר כשר:
+<b>והחרשת שחלצה פסולה.</b> שהיא עצמה אינה נפטרת בחליצתה, ואין לה תקנה אלא ביבום, ואם רצה אחר כך להוציא יוציא בגט:
+<b>והחולצת לקטן חליצתה פסולה.</b> כל היכא דתנינן בפרקין חליצה פסולה, אינה יכולה להתיבם אחר אותה חליצה וצריכה חליצה אחרת מעלייתא להתירה לעלמא. והאי תנא דקרי לחליצת קטן חליצה פסולה דמשמע שפוסלה מלהתיבם, ר׳ מאיר היא, דאילו רבנן אמרי אין בחליצת קטן כלום ולא נפסלה מלהתיבם. והלכה כחכמים:
+
+Mishnah 5
+
+<b>חלצה בשנים.</b> כשרים:
+<b>או בשלשה.</b> והיה אחד מהם קרוב או פסול, דלא נשתיירו כי אם שנים כשרים:
+<b>חליצתה פסולה.</b> וכן הלכה שאין חליצה כשרה בפחות משלשה:
+
+Mishnah 6
+
+<b>עצה ההוגנת לו.</b> אם הוא ילד והיא זקנה, הוא זקן והיא ילדה, אומרים לו מה לך אצל ילדה מה לך אצל זקנה כלך אצל שכמותך:
+<b>קוראה מאן יבמי.</b> וקורא, לא חפצתי לקחתה. חולצת ורוקקת וקוראה, ככה יעשה לאיש. והלכה כרבי יהודה דאמר מצוה על כל העומדים שם לומר חלוץ הנעל חלוץ הנעל חלוץ הנעל:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>בית שמאי אומרים אין ממאנין אלא ארוסות.</b> יתומה שהשיאוה אמה ואחיה, אינה ממאנת אלא מן הארוסין:
+<b>בבעל.</b> אבל אם מת ולא מיאנה בו ונפלה לפני יבם, אינה יוצאה במיאון, אלא תמתין עד שתגדיל ותחלוץ:
+<b>אין בנות ישראל הפקר.</b> ואפילו מן האירוסין לא תמאן ותיארס לאחר ותחזור ותמאן. אלא ממאנת בזה ותמתין מליארס לאחר עד שתגדיל:
+<b>תמאן ותנשא.</b> לאו למהדר ולמאן זמנא אחריתי, אלא הכי קאמר, ממאנת וממתנת מליארס לאחר עד שתגדיל, או אם רוצה להנשא ממאנת בבעלה ותנשא מיד, דתו לא ממאנת לבית שמאי דנשואה היא:
+
+Mishnah 2
+
+<b>אין מעשה קטנה אלא כמפותה.</b> דכמי שלא נישאת דמי. ואין הלכה כרבי אליעזר, והלכה כר׳ חנינא בן אנטיגנוס. ופחותה מבת שש בחזקת שאינה יודעת לשמור קידושיה ואינה צריכה למאן. ויותר מבת עשר, בחזקת שיודעת לשמור קידושיה ואף על פי שהיא סכלה ביותר. ומבת שש ועד בת עשר צריכה בדיקה אם יודעת לשמור קידושיה אם לאו. וממאנת הבת והולכת עד שתהא בת י״ב שנה ויום אחד ותביא סימנים. לאחר מכאן אינה ממאנת אפילו לא בא עליה. ואם בא עליה לאחר י״ב שנה ויום אחד אף על פי שלא הביאה סימנים חיישינן שמא נשרו הסימנים וקנאה:
+
+Mishnah 3
+
+<b>כל עכבה שהיא מן האיש.</b> נתן לה גט, זו היא עכבה שהיא מן האיש, דכיון דלא מיאנה גילתה דעתה שכל מה שהיתה מתעכבת אצלו היה בשבילו. מיאנה בו, זו היא עכבה שאינה מן האיש, שלא נתעכבה אצלו משום אישות. ומתניתין מפרש לה ואזיל:
+
+Mishnah 4
+
+<b>מותרת לחזור לו.</b> אע״ג דאם לא החזירה ונישאת לאחר מתוך הגרושין ונתארמלה, אסורה לראשון, אפילו הכי כי החזירה ומיאנה בו אתי מיאון וגלי עלה דקטנה היא ובטליה לגטא, ולא הוי בחזרה שניה כמחזיר גרושתו משנישאת לאחר:
+<b>זה הכלל.</b> כלומר אפילו פעמים הרבה גרשה והחזירה ומיאנה בו, אם נישאת לאחר מתוך גט אסורה לחזור לו, ומתוך מיאון מותרת לחזור לו:
+
+Mishnah 5
+
+<b>לאחר ומיאנה בו.</b> כלומר חזרה ונישאת לשלישי ומיאנה בו:
+<b>כל שיצתה ממנו בגט אסורה לחזור לו.</b> אע״פ שיצתה משל אחריו במיאון לא בטליה לגיטא דידיה:
+
+Mishnah 6
+
+<b>מותרת ליבם.</b> ולא אמרינן נישואין הראשונים מפילין היבמה לפני היבם ומשעה שגירשה אחיו קיימא עליה באיסור אשת אח דהויא לה גרושת אחיו:
+<b>רבי אליעזר אוסר.</b> דגזר כל הני אטו יתומה בחיי האב דאמרינן לקמן במתניתין דלאחר חזרתה הרי היא כגרושה אפילו לרבנן. ואין הלכה כרבי אליעזר:
+<b>כיתומה בחיי האב.</b> אף על פי שהאב חי הרי היא כיתומה לענין קדושין, דשוב אין לאב כח לקבל קדושיה. ואם החזירה בקטנותה, אסורה ליבם אם מת בקטנותה, דקדושי חזרה אינן כלום הואיל ופקע רשות אב מינה והיא אין לה יד, והויא כגרושה ועומדת:
+
+Mishnah 7
+
+<b>תצא משום אחות אשה.</b> ופטורה מן החליצה ומן היבום:
+<b>מת בעלה של גדולה.</b> ונפלה לפני בעל הקטנה, זיקתה של גדולה שהיא מן התורה, אוסרת קטנה עליו משום דנישואיה דרבנן, והויא לה אחות זקוקתו. ומה יעשו:
+<b>רבי אליעזר אומר מלמדים הקטנה.</b> שתמאן בו. ותעקור נשואיה, ויהא מיבם את הגדולה. והלכתא כותיה:
+<b>רבן גמליאל אומר.</b> אין זיקת גדולה אוסרת את הקטנה, דסבר רבן גמליאל דלא אלימא זיקה לאסור את אשתו עליו, הלכך אם מיאנה מוטב ותתיבם הגדולה, ואם לאו, תמתין הקטנה אצלו עד שתגדיל ויהיו נישואיה דאורייתא ואחר כך תצא הגדולה משום אחות אשה. אבל לחלוץ לגדולה לא, דפסל את הראשונה עליו משום אחות חלוצה:
+<b>אי לו.</b> אוי לו. שמוציא את אשתו בגט, ואין מלמדין אותה למאן, דאמרינן שיתרחק אדם מן המיאונים:
+
+Mishnah 8
+
+<b>לשתי יתומות.</b> נכריות:
+<b>או חליצתה.</b> לאחר שתגדיל:
+<b>וכן שתי חרשות.</b> כלומר כשם ששתי קטנות ביאת אחת מהן פוטרת צרתה, כך בשתי חרשות. אבל חליצה ליכא למימר בחרשת דלאו בת חליצה היא. 
+<b>אחת קטנה ואחת חרשת.</b> אע״ג דשתיהן אין נישואיהן נישואין גמורין, מכל מקום לא ידעינן בהי מינייהו ניחא ליה והיא חשיבא אשתו טפי:
+<b>ביאת הגדולה פוטרת את הקטנה.</b> דביאת מי שנשואיה נשואין גמורין פוטרת אותה שאין נשואיה גמורין. אבל איפכא לא:
+
+Mishnah 9
+
+<b>לא פסל את הראשונה.</b> שהרי ביאתן שוה. ואי ראשונה קנויה היא הרי היא אשתו וביאת האחרונה בעילת זנות. ואי לאו קנויה היא הרי שתיהן נכריות אצלו שלא היו קנויות לאחיו, ומקיים את הראשונה שלא נפסלה עליו, אבל אחרונה לא, דילמא קנויות הוו ומשבא על הראשונה קיימא היאך עליה באסור שני בתים:
+<b>פסל את החרשת.</b> דשמא קטנה קנויה כולה וקנין החרשת משוייר, והוה ליה שני בתים, דהכי מסקינן בגמרא דקטנה ספק אם היא קנויה לגמרי הואיל וראויה לביאה לאחר זמן, ספק אם אינה קנויה כלל. וחרשת קנויה ומשויירת, כלומר קנויה במקצת ואינה קנויה קנין גמור. ואפילו הכי אם בא על החרשת אחר שבא על הקטנה לא פסל את הקטנה, ממה נפשך, אי קטנה קנויה לגמרי הרי קנאה וביאת החרשת שאחר כן לאו כלום היא, ואי אינה קנויה כלל, אף לאחיו לא היתה קנויה ונכרית היא. אבל אם בא תחלה על החרשת ואחר כך על הקטנה, פסל את החרשת דשמא קנין הקטנה קנין גמור הוא, ופסל קנין החרשת שהוא קנין משוייר. ואית ספרים דגרסי, אם בא על הקטנה וחזר ובא על החרשת פסל את הקטנה, דגזרינן אטו כשבא על החרשת וחזר ובא על הקטנה:
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+<b>ר׳ אליעזר אומר בכולן מלמדין.</b> והלכה כר׳ אליעזר:
+
+Mishnah 12
+
+<b>יגדלו זה עם זה.</b> ואינו יכול לגרשה עד שיגדיל דגט קטן אינו גט:
+<b>היבמה שאמרה בתוך שלשים יום.</b> שכנסה היבם, לא נבעלתי ליבם, והוא אומר בעלתיך ודייך בגט, כופין אותו לחלוץ דהיא נאמנת, דעד תלתין יומין מוקי אינש נפשיה ולא בעיל:
+<b>לאחר שלשים יום.</b> הוא נאמן, דלא מוקי איניש נפשיה מלבעול יותר משלשים יום. ומיהו איהי לא משתריא, דשויתה אנפשה חתיכה דאיסורא ובעיא חליצה, ומבקשים ממנו שיחלוץ, אבל לא כופין, דהא הוא אומר שבעל. והא דכופין אותו לחלוץ תוך ל׳ יום ומבקשין אותו לחלוץ לאחר ל׳ יום ואין כופין ומבקשים לייבם, מוקי בגמרא כגון שגט יוצא מתחת ידה, שכיון שנתן גט לזיקתו נפסלה עליו, ומיהו בעיא חליצה למשרייה לעלמא. ואי אמרה היא נבעלתי והוא אומר לא בעלתי, אין חוששים לדבריו ולא בעיא חליצה:
+
+Mishnah 13
+
+<b>הנודרת הנאה מיבמה בחיי בעלה כופין אותו שיחלוץ לה.</b> דלא אסקא דעתה שימות בעלה ותפול לפניו ליבום, ונוטלת כתובתה:
+<b>אבל לאחר מיתת בעלה.</b> הויא מורדת, וקיימא לן כותבין אגרת מרד על שומרת יבם:
+<b>מבקשים ממנו לחלוץ.</b> ויתן כתובתה אם ירצה, ואם לא רצה לחלוץ והיא מורדת בו ובאה להפסיד כתובתה, כופין אותו לחלוץ:
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>חרש.</b> כשם שכונס ברמיזה. כלומר כקידושין כך גרושין. וכן פקח בחרשת ברמיזה כנס שרמז לה עד שנתרצית לו וברמיזה יוציא אם רצה להוציא:
+<b>ונתחרשה.</b> אע״פ שקדושין גמורים היו שפקחת היתה באותו זמן:
+<b>אם רצה להוציא יוציא.</b> דלא בעינן דעת האשה:
+<b>נשתטית לא יוציא.</b> ואע״פ שיודעת לשמור גיטה ומתגרשת מן התורה, תקנו חכמים שלא יגרשנה כדי שלא ינהגו בה מנהג הפקר:
+<b>נתחרש הוא.</b> לאחר קדושין, הואיל והיו קדושיו קדושין גמורים לא יוציא עולמית, שאין גרושין שאינן גמורים מפקיעין קידושין גמורים:
+
+Mishnah 2
+
+<b>שהשיאה אביה.</b> בקטנותה וקיבל קידושיה והיו קדושין גמורים, אע״פ שהיא חרשת, שעל דעת אביה נתקדשה ולא על דעתה:
+<b>יוצאה בגט.</b> אפילו לאחר שגדלה ופקע כח אב מקבלת היא את גיטה:
+<b>אף זו.</b> פקחת שנתחרשה, כיוצא בה:
+
+Mishnah 3
+
+<b>הרי אלו פטורות.</b> דהואיל ושניהן חרשים או שתיהן חרשות, כקדושי זו כך קדושי זו, ואתו קדושין דאשתו אע״פ שאינן גמורים ומפקעי זיקת יבמתו שהרי אינה זיקה גמורה:
+<b>יכנסו.</b> שאין חליצה בחרש וחרשת, שאינן בואמר ואמרה. ואח״כ אם רצו להוציא יוציא בגט, דאתי גט ברמיזה ומפקע נשואין דידיה וזיקת אחיו דהואי ברמיזה:
+
+Mishnah 4
+
+<b>מוציא את אשתו בגט.</b> דזיקת אחותה הבא מכח קדושין גמורים אוסרתה עליו, ואין כח בקדושין דידיה לדחות היבמה משום אחות אשתו:
+<b>ואשת אחיו אסורה לעולם.</b> דחרש לא חליץ. ולכנוס אי אפשר משום אחות אשה:
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+<b>כונס ואינו מוציא לעולם.</b> דלא אתי גט דידיה ומפקע זיקת יבומי אחיו הראשון:
+
+Chapter 15
+
+
+
+Mishnah 1
+
+<b>האשה.</b> שלום בינו לבינה. שאם היתה קטטה בינו לבינה דלמא מחמת שנאה מכוונה לאסור עצמה עליו:
+<b>ושלום בעולם.</b> שאם היה שעת חירום דלמא כשראתה ששהה הרבה זמן ולא חזר אמרה ודאי לסטים הרגוהו. אי נמי, ראתה אותו מוכה במלחמה וסברה ודאי ימות. אבל כששלום בעולם אי לא חזיתיה דמית ודאי חיישא לקלקולא שמא יבא לאחר שתנשא, ותהא מקולקלת:
+<b>רבי יהודה אומר כו׳</b> ולית הלכתא כוותיה:
+<b>אמרו לו.</b> לרבי יהודה פקחת תנשא שוטה לא תנשא, אלא אחת זו ואחת זו תנשא:
+
+Mishnah 2
+
+<b>בבאה מן הקציר.</b> כמעשה שהיה שהלכו בני אדם לקצור חטין ונשכו נחש לאחד מהם ומת, ובאה והודיעה בבית דין ושלחו ומצאו כדבריה. ולא התירו חכמים אלא דוגמתו שיהא הדבר קרוב, אבל ממדינת הים אינה נאמנת:
+<b>אלא בהוה.</b> מעשה שהיה כך היה, והוא הדין לשאר מקומות:
+
+Mishnah 3
+
+<b>שאין האחים נכנסים.</b> לנחלת בעלה, דרחמנא אמר (דברים י״ז:ו׳) על פי שנים עדים. וגבי נשואין דידה הוא דאקילו רבנן משום עגונה:
+<b>מספר כתובתה.</b> מנוסח הכתוב בשטר כתובה, כשתנשאי לאחר, והרי היא נישאת, ואם כן תטול כתובתה:
+
+Mishnah 4
+
+<b>חוץ מחמותה.</b> טעמא דכולהו, מפני ששונאות אותה ומתכוונות לקלקלה. חמותה שונאתה, שאומרת בלבה זאת תאכל כל עמלי. בת חמותה אומרת זאת תירש כל עמל אבי ואמי. יבמתה יראה שמא סופה להיות צרתה. בת בעלה אומרת זאת באה במקום אמי ותאכל כל עמלה:
+<b>מה בין גט למיתה.</b> דאמרינן אף הנשים שאין נאמנות לומר מת בעלה, נאמנות להביא גיטה:
+<b>שהכתב מוכיח.</b> דסמכינן עיקרא על הגט. ואע״ג דעלייהו נמי סמכינן שצריכות לומר בפני נכתב ובפני נחתם:
+<b>עד אחד אומר מת ונישאת.</b> לאו דוקא נישאת, אלא התירוה להנשא אע״פ שלא נישאת, ואחר כך בא עד אחד ואומר לא מת, לא תצא מהתירה הראשון:
+<b>עד אחד אומר מת ושנים אומרים לא מת.</b> כגון שהם פסולי עדות. ואשמועינן הואיל והאמינה תורה עד אחד אין כאן תורת עדות, וכי היכי דחד חשיב, פסולי עדות נמי חשיבי, הלכך הלך אחר רוב דעות, בין כשרים בין פסולים:
+<b>שנים אומרים מת ואחד אומר לא מת וכו׳</b> הא קמשמע לן, דאזלינן אחר רוב דעות בפסולי עדות, בין לקולא בין לחומרא:
+
+Mishnah 5
+
+<b>אחת אומרת מת.</b> שתי צרות הבאות ממדינת הים, אחת אומרת מת בעלי ואחת אומרת לא מת:
+<b>ר״מ אומר הואיל ומכחישות כו׳</b> ולית הלכתא כוותיה:
+
+Mishnah 6
+
+<b>היתה בת ישראל לכהן.</b> אם היתה צרתה בת ישראל לכהן, תאכל בתרומה בחזקת שבעלה קיים, ואינה חוששת לעדות צרתה, שהואיל ואינה נאמנת להשיאה אינה נאמנת לפוסלה. וכן הלכה:
+
+Mishnah 7
+
+<b>אמרה מת בעלי ואח״כ מת חמי.</b> חמותה אסורה, שאין כלה מעידה על חמותה. ואע״ג דאמרה ברישא מת בעלי דתו אינה כלתה והויא נכרית, אפילו הכי לא מהימנה:
+<b>היתה בת ישראל לכהן תאכל בתרומה.</b> ובהא נמי הלכה כר׳ טרפון. אבל בקידש אחת מחמש נשים ואינו יודע איזה מהן קידש, וכן גזל אחד מחמשה ואינו יודע איזה מהן גזל, בתרווייהו הלכה כר״ע:
+
+Mishnah 8
+
+<b>מת בעלי ואח״כ מת בני נאמנת.</b> הואיל והיה לה בן ולא היתה בחזקת זקוקה ליבם כשיצאה, השתא נמי כי אמרה מת בעלי ואח״כ מת בני שאין בה זיקת יבם, מהימנא. אבל כי אמרה מת בני ואח"כ מת בעלי ורוצה להתיבם, לא מהימנה. ואם באת להינשא לשוק חוששים לדבריה, דשויתה לנפשה חתיכה דאיסורא לעלמא, וחולצת ולא מתיבמת:
+
+Mishnah 9
+
+<b>ניתן לי במדינת הים.</b> ומת בני ואחר כך מת בעלי, דלא מפקא נפשה מחזקה קמייתא, שאומרת עדיין היא צריכה ליבם, נאמנת ומותרת להתיבם:
+<b>אינה נאמנת.</b> להנשא לשוק בלא חליצה, דכי הימנוה רבנן לאשה, גבי בעלה הימנוה, משום דדייקא ומנסבה, אבל לאפוקי נפשה מיבם לא הימנוה, משום דזמנין דסניא ליה:
+<b>וחוששין לדבריה.</b> דאפקא נפשה מיבם, וחולצת ולא מתיבמת:
+
+Mishnah 10
+
+<b>ניתן לי יבם במדינת הים.</b> שילדה חמותה במדינת הים, והיא הלכה בחזקת שאין לה יבם:
+<b>מת בעלי ואח״כ מת יבמי וכו׳</b> דתרווייהו קא שריא נפשה לשוק, נאמנת ומותרת לשוק בחזקתה הראשונה, שהפה שאסר הוא הפה שהתיר:
+
+Chapter 16
+
+
+
+Mishnah 1
+
+<b>האשה.</b> לא תנשא. הואיל ובלא בנים יצא בעלה:
+<b>ולא תתיבם.</b> שמא ילדה צרתה. וא״ת תחלוץ ואח״כ תנשא לשוק ממה נפשך. תירצו בגמרא, משום דחלוצה פסולה לכהונה, ואם תחלוץ וימצא אחר כך שילדה צרתה ולד של קיימא וחליצתה אינה כלום, צריכים להכריז עליה שהיא כשרה לכהונה ולא נפסלה מחמת אותה חליצה. ומי שנמצא בשעת חליצתה ולא נמצא בשעה שהכריזו על החליצה דלאו כלום היא ולא נפסלה לכהונה על ידה כשיראה אותה נשואה אחר כך לכהן יאמר שחלוצה מותרת לכהן:
+<b>היתה לה חמות.</b> במדינת הים:
+<b>אינה חוששת.</b> שמא ניתן לה יבם. אע״ג דחיישינן לעיל שמא ילדה צרה, התם הוא דכל מה דילדה צרה בין זכר בין נקבה מפיק לה להיאך מיבם, אבל חמות דאי נמי ילדה לא זקיק לה להיאך אלא א״כ ילדה זכר, איכא למימר שמא הפילה, ואם תמצא לומר לא הפילה שמא נקבה היתה:
+<b>יצתה מלאה.</b> מעוברת:
+<b>חוששת.</b> שמא ניתן לה יבם. ואין הלכה כר׳ יהושע דאמר אינה חוששת:
+
+Mishnah 2
+
+<b>שתי יבמות.</b> נשי שני אחים:
+<b>מפני בעלה של זו.</b> שמא הוא חי וזקוקה לו, ואע״פ שאשתו אומרת מת, אינה נאמנת להתיר זו לשוק על פיה, שאין יבמה מעידה לחברתה:
+<b>לזו עדים.</b> שמת בעלה, ולזו אין לה עדים:
+<b>זו שיש לה עדים אסורה.</b> לינשא לשוק, מפני יבמה שאין עדים שמת:
+<b>וזו שאין לה עדים מותרת.</b> שהרי בשביל בעלה אינה נאסרת שהיא נאמנת לומר מת בעלי, ובשביל יבמה נמי לא מתסרא שהרי באו עדים שמת:
+<b>לזו בנים ולזו אין בנים.</b> ואין עדים לא לזו ולא לזו, את שיש לה בנים מותרת ואת שאין לה בנים אסורה:
+<b>נתיבמו.</b> שהיו להן כאן שני יבמין ונתיבמו ומתו היבמים, אסורות להנשא לשוק, זו מפני בעלה הראשון של זו וזו מפני בעלה הראשון של זו. אע״פ שהיו שתיהן נשואות ליבמיהן בחזקת שמתו בעליהן, על פי עצמן נישאו. והיו נאמנות שהאשה שאמרה מת בעלי תתיבם, אבל עכשיו שתהיינה נשואות לשוק לא. שאם ינשאו לשוק נמצא עדותה של זו מועיל לזו ועדותה של זו מועיל לזו ואין היבמות מעידות זו לזו:
+<b>הואיל והותרו ליבמין.</b> בחזקת שמתו בעליהן, הותרו לינשא לשוק, דתו לא חיישינן שמא הם בחיים. ואין הלכה כרבי אלעזר:
+
+Mishnah 3
+
+<b>פרצוף פנים עם החוטם.</b> אם לא ראהו בפרצוף פניו, או שניטל חוטמו, אין מעידין להשיא את אשתו, שמא אינו הוא:
+<b>מגוייד.</b> מנותח. כמו גודו אילנא (דניאל ד׳ י״א:)
+<b>או חיה אוכלת בו.</b> דוקא במקום שאין נפשו יוצאה, אבל במקום שנפשו יוצאה, מעיד עליו שהוא מת:
+<b>אין מעידין אלא עד שלשה ימים.</b> אם לא ראוהו עד לאחר שלשה ימים למיתתו אין מעידין עליו, דחיישינן שמא נשתנו מראית פניו ואינו זה שהם סבורים:
+<b>ר׳ יהודה בן בבא אומר לא כל אדם וכו׳</b> יש לך אדם שממהר להנפח, כגון אדם שמן. ויש מקום שאדם ממהר להסריח ולהשתנות בו כגון מקום חמה. ויש לך שעה שהעולם חם ואדם ממהר להסריח ולהשתנות, והכל לפי האדם והמקום והשעה בין לקולא בין לחומרא. ואין הלכה כר׳ יהודה:
+
+Mishnah 4
+
+<b>מים שיש להם סוף שנראים כל ארבע רוחות שסביב המים.</b> ומים שאין להם סוף, שאין אדם יכול לראות כל סביביו. ורבי מאיר לא מפליג בין מים שאין להם סוף למים שיש להם סוף. אבל חכמים פליגי בברייתא, ואמרי, מים שיש להם סוף אשתו מותרת אם שהה שם שיעור שאי אפשר שיחיה כשיעור זה בתוך המים, ומים שאין להם סוף אשתו אסורה דשמא לאחר שעלה משם יצא והלך לו, כדאמר רבי יוסי במתניתין. והלכה כחכמים:
+<b>ועלה לאחר שלשה ימים.</b> דסבירא ליה לר׳ מאיר אדם חי בתוך המים ימים רבים, ומשום הכי אפילו במים שיש להם סוף דאי נפיק הוה חזי ליה, חייש דילמא נפיק בתר ימים רבים ולא חזו ליה. ורבי יוסי פליג עליה ואמר מעשה בסומא שירד לטבול במערה וכו׳, ומערה מים שיש להם סוף, ושהו עד שתצא נפשם והשיאו את נשותיהן:
+<b>מן הארכובה ולמטה.</b> הואיל ויכול לחיות, לא תינשא, שמא יצא ולא ראוהו, דמים שאין להם סוף הן:
+
+Mishnah 5
+
+<b>אפילו שמע מן הנשים.</b> שאין מתכוונות להעיד, יכול לילך להעיד להשיא את אשתו:
+<b>הרי אנו הולכים לספוד ולקבור את איש פלוני.</b> בגמרא מוקי שצריך שיאמרו אנו באים מלספוד ולקבור את איש פלוני. וצריך נמי שישמע אותם מספרים מעניני ההספד, כך וכך רבנן הוו התם, כך וכך ספדני הוו התם, מפני שדרך תינוקות לשחק ולהעלות שמות ושמא נמלה או חגב קברו ומכנים אותו בשם איש פלוני:
+
+Mishnah 6
+
+<b>ומשיאים על פי בת קול. </b> [אם] שמעו קול צווחת פלוני מת:
+<b>בצלמון.</b> שם מקום:
+
+Mishnah 7
+
+<b>ונומיתי לו.</b> אמרתי לו:
+<b>כן הדברים.</b> שכל חביריו חולקים עליו:
+<b>משובשת בגייסות.</b> ואיני יכול לילך אצליכם להעיד מה ששמעתי אלא אמור להם אתה זה העדות בשמי:
+<b>ר׳ אליעזר ור׳ יהושע אומרים כו׳ ור״ע אומר כו׳</b> ולית הלכתא כחד מינייהו. אלא הלכה משיאים על פי אשה ועל פי קרובים חוץ מחמש נשים דתנן במתניתין, ועד מפי עד מפי אשה מפי עבד מפי שפחה כשר לעדות אשה:
+<b>לא תהא כהנת כפונדקית.</b> כלומר מיוחסת לא תהא נאמנת כפונדקית גויה, בתמיה, ואם האמינו הפונדקית גויה מסיחה לפי תומה, כל שכן שיאמינו באשה ישראלית:
+<b>לכשתהא פונדקית נאמנת.</b> כלומר שגם הפונדקית אינה נאמנת:
\ No newline at end of file
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+Bartenura on Mishnah Avodah Zarah
+ברטנורא על משנה עבודה זרה
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org
+
+Bartenura on Mishnah Avodah Zarah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+לפני אידיהם של גוים – [the word אידיהם is] a byname of reproach for their holy days and festivals.
+לשאת ולתת – to sell and to purchase. Because they go and praise idolatry on the day of their holidays.
+להשאילן – cattle and utensils, things that return as they are.
+להלוותם – [to lend them] money but it was not an adornment to the eye, for a loan is given [merely] for the expenditure.
+לפורען – when they are collected, they go and give praise to idolatry on the day of their holidays.
+מפני שהוא מיצר – on his money which they do not restore to him, and he does not go and give praise [to idolatry].
+שמח הוא לאחר זמן – on the morrow [after] his holiday, he goes and gives praise [to idolatry]. But the Halakha is not according to Rabbi Yehuda, and specifically a loan [written in a] document is prohibited to collect from them, but an oral loan is permissible, because he is like saves it from their hands.
+
+Mishnah 2
+
+לאחר אידיהן מותר – And such is the Halakha. But in the Diaspora, where we are unable to contain ourselves from engaging in business with them, since the principal part of our sustenance is from them, and furthermore, because of fear, it is not prohibited [to do business with them] other than only on the day of their holy days alone. But nowadays, there is the general practice of permission [to engage in business interaction with them] even on the actual day of their festivals, because the Rabbis established regarding them that they do not go and praise [their deities]. [But those things that are forbidden in this Tractate speaks about idolatrous worship and actual idolatry].
+
+Mishnah 3
+
+קלנדיא – eight days after the winter solstice [begins].
+סטרנורא – eight days prior to the solstice; since the first man (i.e., Adam) saw that the [length of the] day was gradually getting shorter. He said: Woe is me, lest because I sinned, the world is returning to become “null and void.” He stood and sat for eight days in fasting (and in prayer), since from the time that the solstice occurred, and he (i.e., Adam) saw that the days are gradually lengthening, he said: it is the nature of the world. He stood and made an eight-day festival. In the following year, they made both of them holy days and he established them [in honor of] the heavens, and they were established for idolatrous worship.
+קרטסים – the day of taking hold of the kingship, and they established it as a holiday.
+גינוסיא – the day when they appoint the king.
+יום הלידה – the day on which the king is born
+שריפה – where they burn the utensils in the manner that they burn them for kings.
+יש בה ע"ז – that is to say, that selfsame day they have a idolatrous holiday, and from year to year all the days of his son, and all these we consider until now, they value and it is forbidden [for us to interact with them] three days before [their festivals].
+אבל יום תגלחת זקנו – which is not a set time for the group, but each person, when he shaves makes that day a festival.
+ובלוריתו – that he places his locks behind him all year long but does not sheer them other than on an annual basis, the day of his sheering he makes a holiday.
+ויום שעלה מן הים – And he offers sacrifices to idolatry on account that he was saved. In all of these, it is not prohibited other than on that day and not beforehand, and they do not consider it all that much.
+
+Mishnah 4
+
+עיר שיש בה ע"ז – that the day of their festival the people of the city have a day for idolatrous worship who are in the city.
+חוצה לה – and even very near the city, it is permissible to engage in business with those who dwell outside the city, for they are not drawn after that idolatry, and such is their practice. The day of their festival [of those in the city] Is not like the day of the festival [of those outside the city].
+מהו לילך שם – in the same city on the day of their idolatrous worship.
+בזמן שהדרך מיוחדת לאותה העיר – that the paved road from here to that city, is unique to that city alone, it is forbidden to go there, because it appears as one who is going there for idolatrous worship, and if there was a course of the road also goes to another city, it is permitted, for one who sees it states, “he is going to another place.”
+היו בה חנויות מעוטרות – and the sign for them is that those stores are idolatrous, to collect taxes from them.
+ושאינן מעוטרות מותרות – and those which are not wreathed, they don’t take taxes from him for idolatry, and they don’t bring to the idolatry any benefit from them, and to purchase from them something of value, is permissible on the day of their festival, for generally one who sells is sad [when he sells something he values] and does not go and praise [idolatry].
+
+Mishnah 5
+
+אצטרובלין – fruit of the cedar.
+בנות שוח – it is prohibited for an Israelite to sell a kind of the species of the large white figs to an idolater.
+ופטוטרות – with their stems (Talmud Avodah Zarah 13b) it is stated, meaning to say, with their stalks/peduncles by which they are suspended, for undefined, the idolater wants to offer them as a [sacrificial] offering to idolatry.
+תרנגול לבן בין תרנגולין – an idolater bought from an Israelite many chickens, it is permitted to sell amongst them a white chicken and since another person took them, It was not for idolatry that he wanted them.
+ופירושן אסור – if he explained/specified that it was for idolatry that he needed them, it is prohibited. And it was necessary for our Mishnah [to specify this] for you might think that I would say that this person wanted them not for idolatrous purposes, and when he said this, he holds that just as that this person clings to it (for idolatrous purposes), everyone also clings to it, and I would say this for [just as] he would give it to me, it to teach us [that the reverse is to be taught].
+דקל טב – [fruits] of a superior date which are regularly used for sacrificial purposes to idolatry.
+נקב – reeds that they make from them sugar.
+ונקליהם – a kind of very superior herb/grass, and the Halakha is according to Rabbi Meir.
+
+Mishnah 6
+
+אין מוכרין בהמה גסה – for we decree that selling is on account of renting and borrowing, for it is the animal of an Israelite and the idolater will do work with it on the Sabbath and through a middleman, for they cannot exchange it through renting it, for the middleman does not lease it, but he is permitted to sell it.
+שלמים ושבורים – for even the injured/maimed are appropriate for work for they grind/mill with them.
+רבי יהודה מתיר בשבורה – but the Halakha is not according to Rabbi Yehuda.
+בו בתירה מתיר בסוס – and even the horse that the hunters/fowlers bring upon them the birds that they hunt, for he holds that the living carries himself. But the Rabbis hold that that especially human beings carry themselves. Therefore, if it (i.e., the horse) did not have a special [purpose] other than to ride upon it, it is permissible, but to bring upon it a living creature other than a human being, it is prohibited. But the Halakha is not according to Ben Beteyra.
+
+Mishnah 7
+
+כל דבר שיש [בו] נזק לרבים – as, for example, military utensils, swords and spears.
+בסילקי – a tall palace/villa where they sit to judge people and they cast them from there and they die (see Talmud Avodah Zarah 16b).
+גרדום – one building and it is made to judge capital cases.
+איצטדיא – a place of sport that they bring a goring ox and they kill a man.
+בימה – a kind of short or tall tower made in order to push a person down from them and he dies.
+דימוסיאות – buildings that are not for the needs of idolatry, nor to kill people.
+כיפה – in the foreign language “Arkayultav;” it is the manner of idolaters to place idolatry in their bathhouses.
+
+Mishnah 8
+
+אבל מוכר הוא משיקוץ – that he should not sell it to him when it is attached [to the ground] but rather after it is cut away. But not all the while that it is attached. And the Torah stated (Deuteronomy 7:2): “And give them no quarter,” nor give them no chance of acquiring property (sell them no trees in the ground – see Talmud Avodah Zarah 20a).
+אין משכירין להם בתים – it is a decree because of selling which is a prohibition from the Torah.
+ואצ"ל שדות – for there are two levels of prohibition: acquiring property and exempting them from tithes.
+ובסוריא – Aram Sobah which [King] David conquered and is not holy like the holiness of the Land [of Israel].
+משכירין להם בתיים – and we don’t make the decree on account of selling and for alternatively, it would come to selling but he did not violate the Torah for just as it is written to not give them the chance to acquire property in the land of Israel, it is written, but however, ab initio not selling in the land of Israel because of selling of the land of Israel.
+אבל לא שדות – because there are two levels of prohibition.
+וח"ל – because of the distance, one cannot make a decree regarding selling for from there it does not lead to sale of the land of Israel.
+מוכרין בתים ומשכירין שדות – but not the sale of fields because there are two [levels of prohibition].
+רבי יוסי אומר כו'' -And the Halakha is according to Rabbi Yosi as long as one does not lease to three idolaters together so that they will not make a neighborhood of idolaters.
+
+Mishnah 9
+
+אף במקום שאמרו להשכיר – for Rabbi Meir in Syria especially, but not in the land of Israel and for Rabbi yosi even in the land of Israel.
+לא לבית דירה אמרו – but rather to bring into there straw and wood and things like it.
+מפני שהיא נקראת על שמו – because the idolater because he warms himself up on the Sabbath and they (i.e., people) will say “this is the bathhouse of so-and-so the Israelite where they wash in it on Shabbat” but it is not similar to a field of an Israelite where the tenant farmer is an idolater who does work on it on the Sabbath, for the field is worked for his tenancy and the idolater is a personal tenant farmer who is doing his own labor ( and not as the Israelite’s employee -see Talmud Avodah Zarah 21b). But a bathhouse is not for working as a tenant, and not everyone knows that he the Israelite leased it to an idolater and therefore, it is prohibited. But at the present time when it is manner to lower the tenant to the bathhouse for a year, for half, or a third or a fourth of the earnings, in the same manner that they bringing him down into the fields, they permitted to lease a bathhouse to an idolater, and even though [the idolater] does work in it on the Sabbath, people [surely] know that the idolater is a tenant there, for he he is doing his own tenancy while using it.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אין מעמידין בהמה בפונדקאות – that are made to harbor passers through there because idolaters are suspect of carnal connection with beasts and even females with females are prohibited because the idolaters are found with the wives of their friends and sometimes they don’t find her and they copulate with the beasts.
+ולא תתיחד אשה עמהן – even the privacy between a man and a woman and something similar with an Israelite is permissible, such as when his wife is with him, [but] with an idolater, it is prohibited, since the wife of an idolater does not protect him.
+לא תילד את העובדת כוכבים – because she raises a son for idolatry but with payment, it is permitted, for the sake of preventing ill-will.
+אבל עובדת כוכבים מילדת את בת ישראל – at the time when other women stand by her, but not between him and her, for they are suspected of murder, lest she kills him.
+
+Mishnah 2
+
+רפוי ממון – his animal.
+רפוי נפשות – his body; [but if he said] to him: a certain drug is fine for you, even if it is the healing of bodies, it is permissible to be healed by him.
+אבל לא בינו לבינו – but if he looks into a mirror, it is permissible, for the idolater might say that since he is getting a haircut, this is an important person and he is afraid to kill him.
+
+Mishnah 3
+
+שהיה מתחילתו יין – to exclude where the heathen purchased vinegar from an Israelite where benefit was not forbidden; the reason why benefit was forbidden because perhaps its drink-offerings were for idolatrous purposes, but vinegar is not offered for idolatrous purposes.
+וחרס הדרייני – Hadrian the Caesar/Emperor would knead plaster with wine and make of it utensils and would not smelt them in the furnace/kiln (see Talmud Avodah Zarah 32a) and they would carry them in battle, and when they wanted, they would place the earthenware in water, and they would be dissolved (or fall to pieces) there and the plaster would sink downward and the wine would remain mixed with the water. And the earthenware of Adria was named after Hadrian.
+עורות לבובים – they would tear the animal while living opposite the heart a kind of round hole and remove the heart and sacrifice it to idolatry.
+משוך מותר – for they do not make for idolatry other than round [incisions]. And the Halakha is according to Rabban Shimon ben Gamaliel.
+היוצא אסור בהנאה – for it had already become a sacrificial offering [to idolatry – see Talmud Avodah Zarah 32b).
+לתרפות – towards the errant idolatry [from afar: Rashi]. It is the place of lewdness of a woman which is called the house of debauchery.
+אסור לשאת ולתת עמהם – for they go and admit [to idolatry and more] and purchase things that they need for offerings to idolatry. And the Halakha is according to Rabbi Akiba.
+
+Mishnah 4
+
+נודות – (bottles) of hides/skins.
+וקנקנים – of earthenware.
+אין איסורן איסור הנאה – and the law is such. If they are new, it is immediately permitted to place wine in them , but if the heathen placed wine in them for preservation, we fill them up with water and detain it in them for three days consecutively but that he empties the water each day every twenty-four hours of the three days, and places other water in their place. And afterwards, it is permitted to place wine in it. But if there are twelve months where there was no heathen wine in them, it is permissible immediately after one year without emptying it.
+חרצנים וזגים – the refuse of the grapes and their seeds that are inside and the outer shells.
+לחים – all twelve months they are forbidden to derive benefit.
+ויבשים – after twelve months they are permitted even for eating.
+המורייס – the fat of the fish and it was customary that they would mix in it wine, but if it was known of it that they did not mix wine in it, everyone does not dispute that it is permitted.
+בית אינייקי – the name of a village where most of the calves that are found there are offered as sacrifices to idolatry. Rabbi Meir was troubled by a minority and held that even though most calves were a minority corresponding to the rest of the animals, we should concern ourselves with the minority. And all the cheeses that are found there, we state that perhaps that the rennet of the calves was curdled for idolatry. But the Sages were not concerned about the minority. But the Halakha is not according to Rabbi Meir in any of these three segments.
+
+Mishnah 5
+
+מפני מה אסרו גבינת של עובדי כוכבים – with regarding to eating, but the Rabbis require it because the milk of an impure animal one doesn’t have to suspect anything for we hold that the milk of an impure animal does not curdle.
+שורפה חיה – it is a mere secretion (and no longer real milk – see Tractate Hullin 116b).
+בקיבת עגלי עבודה זרה – and even though it is a mere secretion, it is prohibited, for idolatry is different, as it is written concerning it (Deuteronomy 13:18): “Let nothing that has been doomed stick to you hand,[in order that the LORD may turn from His blazing anger and show you compassion, and in His compassion increase you as He promised your fathers on oath].”
+השיאו לדבר אחר – and he did not want to tell him the reason of the matter because twelve months had not yet passed from when they made this decree. For when the Rabbis make a decree, they do not reveal the reason until twelve months of a year until their decree will become widespread. For perhaps there is someone who doesn’t hold by this reason and will come to despise it, and the reason why they forbade the cheeses of idolaters is because they curdle it in the skin of an animal slaughtered by an idolater which is a carcass, but even though it is a small amount corresponding to all of the milk, since he curdles the milk and performs an act, it is not negated, and we hold that everything goes according to the one who curdles the milk. But because of meat with milk, he did not forbid it, for since the meat on its own is permitted, it is not forbidden with milk, even though he curdles it until he gives forth into it a taste , but I is a matter of something forbidden from its outset. He forbids something that is permitted, even though it does not give forth a taste while he is curdling it.
+כי טובים דודייך מיין – The Holy One, blessed be He says this to the congregation of Israel.
+אין הדבר כן – but rather the congregation of Israel stated before the Holy One, blessed be He (see Talmud Avodah Zarah 35a): “The words of Your beloved ones are a surety before Me,” meaning to say, the ordinances that the Sages have established and decreed are better than the wine of the Torah, from the principle of the Written Torah (as they supplement the Written Torah and complete it).
+
+Mishnah 6
+
+הפת והשמן [וכו'] – all of these are prohibited as a guard of intermarriage (between Jews and gentiles – see Tractate Avodah Zarah 31b) and the bread of bakers they permitted but the bread of house owners they did not permit other than those who were traveling or at a time of emergency. But regarding, they saw that their prohibition did not stretch and they resolved upon it and permitted it as they decided in the Mishnah.
+ושלקות – everything that the idolaters cooked and even if they cooked it in the utensils of Israelites, and in their presence, for one would not suspect forbidden mixtures, and the cleansing of an impure vessel (by means of boiling water) by idolaters, they (i.e., the Sages) forbade this because of cooking done by idolaters and this is the case even where no Israelite helped out neither at the beginning nor at the end, but they did not prohibit this because it was cooking done by idolaters, but rather, because it is something that is not consumed when it is alive and ascends on to the tables of kings that is combined with bread but, if one of these was missing, there is no [concern] regarding that it is something cooked by idolaters.
+וכבשין שדרכן לתת בהן יין – and their prohibition is not one where they cannot have benefit from it because the taste of the wine is not recognized/known but with regard to eating, it is prohibited.
+טרית טרופה – [a species of] ritually pure fish that they chop very finely and are not recognized and are prohibited since they were taken from idolaters lest there are crushed with them an impure fish.
+וציר שאין בה דגה – a small fish that is called stickleback (see Talmud Avodah Zarah 39b) and it is the manner that it grows in the midst of [the brine of] pure fish, but when there is brine of impure fish mixed with it, it will not grow stickleback.
+והחילק – a species of pure, small fish and they lack fins and scales which they will eventually grow after a while. But small impure fish that are analogous to them are combined with them and are not recognized, even when it is not beaten. But salted/pickled fish, the impure kinds are not like it, and therefore, they are permitted since they are not hashed/beaten.
+חלתית – this is its name in Arabic and they cut its particles with a knife and are forbidden because of the fatty/oily substance of the knife and along with the sharpness [of the assa foetida (an umbelliferous plant used as a resin or in leaves, for a spice and for medical purposes), the fatty/oily substance of the knife sweetens the taste of the fatty/oily substance that is absorbed in it.
+ומלח סלקונתית – a salt that the gentry of Rome eat and they are accustomed to smear it in the fat of pigs (i.e., lard), and in the fat of impure fish and it is large and the mostly white.
+
+Mishnah 7
+
+וישראל רואהו – not exactly see him, but rather, since that if he is standing, he can see him even though when he is sitting, he cannot see him, but the idolater, who knows one another’s ways, are afraid (lest they be watched – see Talmud Avodah Zarah 22b) says: now I am standing and he sees me.
+והדבדניות – the cakes when detach them out of receptacle wherein there is honey, even though thy drip, we don’t concern ourselves lest wine suspected of having been manipulated by an idolater was mixed in. Another commentary: clusters of grapes even though the wine drips from them, they don’t have any wine suspected of having been manipulated by an idolater and the law [of food rendered susceptible to uncleanness] by a liquid does not apply to them which would be susceptible to uncleanness and undefined for consumption, for it is not satisfactory for him with liquid dripping from them.
+שאינה טרופה – and even though it is made into pieces, the head of the fish [remains] and its backbone exists and is recognized that it is pure.
+עלה של חלתית – which is not torn with a knife.
+וזיתי גלוסקים מגולגלים – olives are brought into a round utensil and are warmed and gathered together on their own and are made like round eggs like a roasted egg that had been warmed.
+השלחין אסורין – if the olives were softened so much until the when one takes the olive in one’s hand, the seed within it comes out and falls on its own, they are forbidden, for on account of the wine, they became soft, but the Halakha is not according to Rabbi Yosi.
+מן הסלולה – a kind of basket that is in front of the shopkeeper are forbidden, for when he sprinkles upon them wine in order that they soften.
+מן ההפתק – from the place that they gather and store them there one on top of another are permissible, for he does not sprinkle upon them wine until they are placed before him to sell.
+וכן לתרומה – and similarly, a Kohen who is suspect to sell priest’s due for the purposes of non-holy produce. All that is found before him is prohibited lest it is priest’s due. But that which comes from the storehouse is permitted, for they are afraid lest the Rabbis will hear and will make all of the stock in the store ownerless.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כל הצלמים אסורים – for deriving benefit.
+שהם נעבדים פעם אחת בשנה – when the sun is at the same height that the image is made for even though that there are many that are not other than for beauty and are not worshipped, Rabbi Meir, according to his reasoning, is suspect of the minority.
+כל שיש בידו וכו' – since these are definitely worshipped, and because of their importance, they considered these objects that are in their hands. And in a Baraitha (Talmud Avodah Zarah 41a), they added a sword, a crown and a ring and the Halakha is according to the Sages. But their prohibition is not other than when they stand at the entrance to the state and in the villages where it was not their practice to make images for beauty, everyone states that it is prohibited, and even if there was nothing in his hand to serve it with, they worship it.
+
+Mishnah 2
+
+הרי אלו מותרין – for had they been whole, there is a doubt whether they would have worshipped them or not worshipped them. And even if one is able to say that hey worshipped them lest they become nullified, and therefore, broke them, for this is a double doubt and for a leniency.
+שכיוצא בהם נעבד – the form of a hand alone they would make ab initio and they worship it.
+
+Mishnah 3
+
+צורת חמה צורת לבנה – Rambam/Maimonides, of blessed memory, explained, that you should not find it would and he would say, “this is the sun,” or in the form of a round bow, and he would say, “this is the moon,” but rather that he should find a representation that they would relate these astrological specula to the sun or the moon, like they said, that the representation of the sun is like a wreathed king sitting on a wagon, and similarly all this that are like this.
+צורת דרקון – the representation of a snake which has something glistening and scales like the scales of a fish, and they say that it is the representation of the hills of the moon, and it was worshipped in those days, and even according to the Rabbis who stated above (i.e., Mishnah 1), that all of the rest of the images are permissible, they would agree that these are forbidden for it is their custom to worship them.
+שעל המכובדים – nice utensils that their use is for adornment and honor, such as chains, nose-rings and rings and similar kinds of things.
+מבוזים – boilers and kettles and those things that warm up warm things, and other similar things. And the Halakha is according to Rabban Shimon ben Gamaliel.
+וזורה לרוח – so that an Israelite will not benefit from it.
+אף הוא – if he cast it to the wind also now there would be benefit to an Israelite from it, for it would become manure.
+
+Mishnah 4
+
+אפרודטי – a representation of the planet Venus. This is what Maimonides/Rambam, of blessed memory, explained.
+אין משיבין – words of Torah in the bathhouse, for a person stands naked there.
+היא באתה בגבולי – for the bathhouse preceded her, and the bathhouse was made for everyone who comes to bathe/wash. And there is another response that we don’t say: “Let us make a bathhouse of adornment for Aphrodite,” for a bathhouse is not a thing of adornment, but rather, “let us make Aphrodite an adornment for the bathhouse,” for Aphrodite uses the bathhouse, and it is secondary and she is essential.
+ביב – a ditch made in the ground to remove waste-water that is poured into the public domain.
+
+Mishnah 5
+
+הן מותרין – the mountains themselves are permissible for sewing [seed] and to hew stones from them that are attached and are not forbidden.
+ומפני מה אשרה אסורה – meaning to say just as we expound (Deuteronomy 12:2): “[You must destroy all the sites at which the nations you are to dispossess worshipped] their gods, whether on lofty mountains [and on hills or under any luxuriant tree],” and not ‘on their lofty mountains, their gods’, so also “under any luxuriant tree” (ibid.,) their gods, and not ‘the luxuriant trees of their gods.’ And why did the Torah prohibit this? As it is written (Deuteronomy 7:5): “cut down their sacred posts.”
+מפני שיש בה תפיסת ידי אדם – that a person planted it and Rabbi Yosi holds that a tree that a person planted and at the end worshipped is forbidden. But the First Tanna/teacher [of our Mishnah] holds that since at the beginning when it was planted, he did not intend to worship it, the worship that he performs after it is attached does not prohibit it for it is like someone who worships a mountain. But the Halakha is not according to Rabbi Yosi.
+אני אובין – I will explain.
+ואדון לפניך – after we do not have to expound on the limitation from “or under any luxuriant tree,” one can say that it was not said other than to provide for them signs, a place where it is customary for Emorites to worship idolatry in order that Israel can search them out and destroy them. But the limitation of mountains and hills however, we eliminate from its implication for God did not command us to destroy the mountains, but [God] did command us to destroy luxuriant trees, as it states (Deuteronomy 12:3): “put their sacred posts to the fire.”
+
+Mishnah 6
+
+סמוך לע"ז – that one of his walls is a house for idolatry and the hose itself is worshipped.
+אסור לבנותו – for he is building a house for idolatry.
+כונס לתוך קרקע שלו ד' אמות – and he does not leave it empty as it is found benefitting idolatry as it extends its boundary, but he fills the place with thorns and makes there a toilet for young children.
+היה שלו ושל ע"ז – for the place of the beams of the walls, half of it is his.
+נדון מחצה על מחצה – that portion of idolatry does not count in the bringing it inside [within his own property] four cubits but his part counts, for if its beams are two cubits, he counts one cubit of his own and brings it [an additional] three cubits within his own.
+אבניו עציו ועפריו – of that wall 
+מטמאין כשרץ – which defiles like an unclean reptile, and even the section of the Israelite since there is no choice.
+כשרץ – that ritually defiles through contact because the defilement of idolatry is Rabbinic, they were lenient concerning it, and it does not defile like a lentil like an unclean reptile, but rather in an olive’s bulk like [contact] with the dead.
+רבי עקיבא אומר כנדה – But the Halakha is not according to Rabbi Akiva even with idolatry itself, and all the more so, with those who use it.
+
+Mishnah 7
+
+שלשה בתים הם – regarding the matter of abrogation of idolatry.
+בית – the beginning of its building is for idolatry. This is prohibited.
+סיידו וכיירו לעבודה זרה – that it was built ab initio as a human dwelling. And plastered it – who whiten it with plaster and cementing/putting tiles, engraving and doing embroidery.
+וחידש – or renewed.
+נוטל מה שחידש – and all the rest of the house is permitted.
+הכניס לתוכו ע"ז – by the hour, and he did not designate it for the usage of idolatry.
+שלש אבנים הם – for the matter of abrogation.
+אבן שחצבה מתחלה – from the mountain.
+לבימוס – to place idolatry upon it.
+סיידה וכיירה – and it was hewn and standing.
+נוטל – an Israelite, 
+מה שחידש – what was new, the adornment and the stone are permitted.
+העמיד עליה ע"ז – by the hour, and he did not designate the stone for a pedestal [for an idol].
+וסילקה – this is permitted, and does not need abrogation.
+גדעו – for the purposes of idolatry to worship the growths that took place upon it from now.
+נוטל מה שהחליף – the branches that grew in place of those that he lopped off and he burned them according to the law of Asherah/tree devoted to idolatry, the remainder is permitted.
+איזו היא אשרה – In the Gemara (Tractate Avodah Zarah 48a) it explains that the three Asherot that are taught in the Mishnah are referred to above and this is what is taught: There are three Asherot – two of them are held by everyone and on one there is the dispute between Rabbi Shimon and the Rabbis. And what is the Asherah that Rabbi Shimon and the Rabbis? All [trees] that have under them idolatry, for the Rabbis call them a tree devoted for idolatry and prohibits them all the while that there is idolatry underneath it, and Rabbi Shimon states that it is not Asherah but rather everyone worships it, but all [trees] which have underneath them idolatry, this is not an Asherah. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 8
+
+לא ישב בצלה – this shade is not under the bough of the Asherah tree as stated, for one is not able to teach further, and if he sat, he is ritually pure, for that which is taught at the final section, that if passed [underneath it], he is ritually impure. But rather from the tree and further, for when the sun is in the east or in the west, there is a long shade for all things.
+לא יעבור תחתיו – underneath the bough from the tree, for the tree forms a cover/tent [of Levitical uncleanness arising from being under the same shelter with it] and if he passed [underneath it], he is ritually impure.
+היתה גוזלת את הרבים – that its bough inclines to the public domain.
+טהור – it is Rabbinical defilement and where it “steals”/encroaches upon the public [domain], the Rabbis did not make a decree.
+ירקות בימות הגשמים – for the tree is difficult for them as it prevents the sun from coming out.
+אבל לא בימות החמה – for the shade is pleasant for them.
+והחזרין – lettuce and in Arabic, “hassa.”
+לא בימות החמה [ולא בימות הגשמים] – for the shade is always pleasant for them.
+והנמייה –leaves that fall from the tree in the rainy season and in the Gemara (Talmud Avodah Zarah 49a), raises the objection to that which we learn according to Rabbi Yosi who states that the combined causes is permitted (who is discussing the subject of planting vegetables in the winter, according to the Mishnah). Earlier in our chapter (see Tractate Avodah Zarah, Chapter 3, Mishnah 3), regarding crumbling them [the idolatrous figures] and casting them into the wind (see also Tractate Pesahim, Chapter 2, Mishnah 1 for the use of the same phrase regarding the destruction of leavened products) and even though they are made into manure, for where the permission and the prohibition of both of them cause them to bring the matter, such as the case as the land of permission, and the manure of idolatry which is prohibited, cause the growing of vegetables, Rabbi Yosi holds that it is permitted. And where he prohibited vegetables, here it is because the foliage falls upon them, and Rabbi Yosi responds here to the words of the Rabbis stating that according to them when they state that the combined causes are prohibited, they should have prohibited the vegetables because of the foliage that falls upon them and it is for them like manure. But the Rabbis hold that this is different here, for the tree of idolatry does not affect the vegetables at all, for as the foliage is beneficial to them, the shade is harmful for them. But the Halakha is according to Rabbi Yosi, that the product of combined sources is permissible.
+
+Mishnah 9
+
+נטל הימנה – from the Asherah.
+חדש יותץ – for the first making of the flame when they kindle the oven glazes it and strengthens it and it is improved through prohibited forms of benefit, but our Mishnah comes according to the one states that combined causes are prohibited, and this is not the Halakha. Therefore, whether it is new or old, it must be cooled down.
+הפת אסורה – in the Gemara it states (Tractate Avodah Zarah 49b) that a torch is opposite him, for all the while that the bread is baking, he would kindle the torch at the mouth of the oven and bake it, for he would benefit from the prohibition a the time when the prohibition is clearly visible and there is and there is improvement to the wood with the bread.
+יוליך הנאה לים המלח – the cost of the loaf that was combined.
+כרכור – there is for weavers a piece of wood made in the form of a needle of sack-makers and they pass it over the warp/longitudinal direction when it is stretched before them in the weaving. And our Mishnah teaches us the dispute between Rabbi Eliezer and the Rabbis in these two things, for had it taught only the first one, I might state that in this [only], Rabbi Eliezer stated it because at the time when the bread is completed, the prohibition is disregarded, but a whorl [of a spindle] which has a prohibition of its own, I would state that he agrees with the Rabbis. But had he only stated the other one, it would have been this one alone that the Rabbis stated, but in the first, I would say that they agree with Rabbi Eliezer. Therefore, it is necessary to teach both. And the Halakha is according to Rabbi Eliezer, even with a jug of wine known or suspected to have been manipulated by an idolater, that became combined with jugs of permitted wine – they bring the costs of that jug to the Dead Sea and the remainder are permitted to derive benefit from it.
+
+Mishnah 10
+
+כיצד מבטלה – an idolater for a tree used for idolatrous purposes.
+קרסם – dry chips that are on the tree, he took for his needs to burn.
+ורד – cut moist branches tht are on it.
+שפאה – it is the Aramaic translation of (Deuteronomy 9:21): “I broke it to bits and ground it thoroughly,” and you crushed it well.
+לצורכה – in order to beautify it, and not to disannul idolatry but rather to worship idolatry as an adult and with knowledge for he knew the nature of idolatry and those who use it, and even if he disannulled it against his will, it is annulled.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+רבי ישמעאל אומר. זו בצד זו – and all the more so, one on top of two which is the essence of Merkulis/Mercury/Hermes. [Merkulis is the name of idolatry that is called in their languages, Merkuris.]
+בצד מרקוליס – at the side four cubits of Merkulis, meaning to say, that the stones are four cubits distant from Merkulis and it is known and that they did not fall from him, and on this, Rabbi Yishmael states that three stones are prohibited for Merkulis is not less than three stones and they make a small Merkulis at the side of a large Merkulis and a small one made at the side of a large one, they worship it with anything and we should not suspect that there will be one [stone] on top of two [stones]. But the Rabbis hold that we do not make a small Merkulis at the side of a large Merkulis. Therefore, it appears with it, meaning to say, next to it, for one can say that it fell from it. Whether two [stones] or three [stones], it is forbidden. If it is not seen with it, it is permitted. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+מצא בראשו – of Merkulis.
+מעות כסות או כלים מהרין אלו מותרין – and this as long as they are not placed for adornment [such as, for example], that the monies were placed in a pouch tied and suspended from it on its neck. Folded clothing folded up and placed on its shoulder, or on its head. Utensils also placed on its head, and wall of these are not in the manner of adornment.
+
+Mishnah 3
+
+שלא בטובה – that he should raise a salary for the [idolatrous] priests.
+
+Mishnah 4
+
+ע"ז של נכרי אסורה מיד – as it is written (Deuteronomy 7:25): “[You shall consign] the images of their gods [to the fire], for once it has been declared unfit, it becomes for him a god.
+ושל ישראל עד שתעבד – as it is written (Deuteronomy 27:15): “[Cursed be anyone who makes a sculptured or molten image, abhorred by the LORD, a craftsman’s handiwork,] and sets it up in secret,” until he does for it secretive things, meaning to say, that he worships it, for an Israelite does not serve idolatry other than in secret, because he is afraid of the Jewish court.
+נכרי מבטל ע"ז שלו – as it is written (Deuteronomy 7:25): “You shall consign the images of their gods to the fire,” when they practice regarding them the custom of godliness, but if he annulled it, they are permitted.
+ושל ישראל – when he has regarding it a partnership, and the Halakha is not like this. For an idolater cannot annul [the sanctity of] the idolatry of an Israelite even when he has a partnership with him in it.
+אינו מבטל ע"ז של נכרי – and even if the heathen gave him permission [to do so].
+
+Mishnah 5
+
+פחסה – [if he smashed it] in its face. If he crushed it with a mallet until he removed the shape of the face.
+גררה – dragged and cast within the mud.
+אינה בטלה – for according to the hour, he got hot regarding it and he retracted and worshipped it.
+רבי אומר בטלה – there is a dispute between Rabbi [Judah the Prince] and the Sages when he sold it to an idolater, but if he sold it to an Israelite goldsmith/smelter, according to all, it is annulled and the Halakha is according to the Sages.
+
+Mishnah 6
+
+שהניחוה עובדיה – and it wasn’t their intention to return.
+בשעת שלום מותרת – since they left knowingly and did not take it with them, they annulled/destroyed it.
+בימוסיות של מלכים – hewn stones that were prepared for the procession of the king and when the king passes through the, they set up idolatry there and he worships it. And in the Gemara (Talmud Avodah Zarah 53b) explains because they leave it, meaning to say, they are not designated to establish there idolatry every hour but rather at the time when the kings pass, and sometimes the kings pass through another road and we don’t suspect them. Therefore, it is not considered to be the usages of idolatry.
+
+Mishnah 7
+
+אף אנו מחזיקים ידיהם של אלו – those who worship the sun and/or the moon, if they would see that the rest of idolatry had been destroyed of its own and these exist, they would give thanks to those.
+
+Mishnah 8
+
+גת בעוטה – that the idolater had trampled and stamped.
+אע"פ שהוא נוטל בידו – grapes from the wine and place them on the pile (i.e., the place on the altar where the ashes are piled up), the place of the gathering of the grapes that is made like a heap that is called תפוח/grape-heap, and our Tanna/teacher holds that it does not become libation wine until it flows down to the cistern and according to the hour, he becomes excited and returns and worships it. But this is the earliest version of the Mishnah and it is not Halakha, but rather, since the wine began to be drawn, it became libation wine.
+מה שבבור אסור – if an idolater would come in contact with it afterwards.
+
+Mishnah 9
+
+דורכין עם העכו"ם בגת – and we don’t say that he is making a living with what is prohibited from deriving benefit, for this Tanna/thinks [that even] with drinking, it is permitted as long as he doesn’t go down into the cistern. But there isn’t anything concerning causing ritual defilement for from the time when the idolater treads upon them [a little bit], they were ritually defiled, so it is found that the Israelite did not cause the ritual defilement.
+אבל לא בוצרין עמו – because he places them into a ritually impure vat for wine pressing. For the idolater defiles the grapes through his contact and the Israelite who cuts with him causes ritual defilement. But this Tanna/teacher holds that it is forbidden to cause ritual defilement for non-holy produce that is in the Land of Israel, even if they belong to the idolater. But the Halakha is not according to this Mishnah for we hold that since the wine began to be drawn, it became libation wine, therefore, we do not tread with the idolater in the vat for wine pressing. And we hold that it is permissible to cause ritual from produce, there is nothing in this. But however, an Israelite who harvests his vineyard ab initio, the idolater should not take with him, even to bring the grapes to the vat, because we say, “go around Nazirite, etc. (that you may not come near the vineyard” – see Numbers Rabbah 6:10).
+וישראל העושה פירותיו בטומאה – he commits a sin because he defiles the Priest’s Due and Tithes that are within them. Therefore, it is forbidden to assist him in order that he become accustomed to this.
+אבל מוליכין עמו – an empty barrel to the vat, and he brings it with him filled barrels from the winepress, for what has happened has happened for after they have been ritually defiled, it is permissible to put the wine in impure barrels.
+
+Mishnah 10
+
+אם יש עליו [מלוה] אסור – if he has towards him a lien on the wine, it is prohibited, for this wine is mortgaged to him in his liability, so it is like his money and he came in contact with it to see how it is.
+נפל – the idolater [fell] into the cistern filled with wine.
+ועלה – dead, even though he came in contact with it at the time that he fell in, he (i.e., the Jew) is not prohibited to benefit since he did not intend to come in contact with it, but uf he came up alive, through his ascending he makes it forbidden, because he admits to idolatry on that he was saved.
+ומודדו בקנה – or that the idolater measures the wine of the Israelite with a reed.
+והתיז – or the idolater flipped out the hornet from the wine of the Israelite through a reed and did not actually make contact with the wine with his hand.
+המורתחת – the barrel was rising with heat and the idolater slapped it with his hand on the foaming – this is not the manner of libations.
+רבי שמעון מתיר – but the Halakha is not according to Rabbi Shimon.
+זה היה מעשה והכשירוהו – even through drinking.
+
+Mishnah 11
+
+המטהר יינו של עובד כוכבים – an Israelite who tread on the grapes of an idolater in a state of religious fitness in order to sell them to [another] Israelite, he doesn’t give money to the idolater until he sells them after a while.
+ונותנו ברשות – of the idolater.
+they pass in the public domain and causes him loss, and even if there is no key or lock, it is permitted, as long as he doesn’t have a lien on that wine, such as the case where he wrote to him: “I have received it from you as we stated [later on- see Mishnah 12 of this chapter].
+רבי שמעון בן אלעזר אומר כל רשות עכו"ם אחת היא – There is a dispute between Rabbi Shimon ben Eleazar and the First Tanna/Teacher for the first Tanna/teacher holds that when the Israelite left wine in the domain of the idolater, the owner of the wine, it is in this case where we require that the house be open to the public domain, and it be a city where Israelites and idolaters live in it. But in the domain of another idolater who is not the owner [of the wine], even in a city where Israelites do not dwell, it is permitted. But Rabbi Shimon ben Eleazar states that it is all one whatever the domain of an idolater. For just as that in the domain of the idolater who is the owner of the wine, it is prohibited other than in a city where Israelites and idolaters live there and the house is open to the public domain, so too here, in the domain of another idolater, the city must be one in which Israelites and idolaters live in and the house is open to the public domain. And the Halakha is according to Rabbi Shimon ben Eleazar. And at a time when the key and the lock is in the hands of an Israelite whether in the domain of the owner of the wine, whether in the domain of another idolater, it is permissible according to the words of everyone.
+
+Mishnah 12
+
+והלה כותב לו שנתקבלתי ממך מעות מותר – if the house is open to the public domain and Israelites live in that city as we have stated above (in the previous Mishnah).
+אבל אם רצה – for now, the wine is a as a deposit with the idolater. And since he has a lien on the wine, it is prohibited, and that it does not bubble/ferment, he holds that if he sees me and claims it from me, I would say that it is mine. But even though the key and the lock are in the hand of an Israelite, it is prohibited.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+השוכר את הפועל לעשות עמו ביין נסך – to empty from one utensil to another or to bring barrels from place to place and even with wine of gentiles (where it is unknown that it has been dedicated to an idol – see Talmud Avodah Zarah 74a).
+שכרו אסור – it is a fine that the Sages placed upon him with libations wine and wine of gentiles (where it is unknown where it is unknown that it has been dedicated to an idol).
+שכרו מותר – as in the example where he said to him: “pass to me each and every barrel for a Perutah,” but if he said to him: “pass to me one hundred barrels for one hundred Perutot, and amongst them was found a barrel of libation wine, his hire is forbidden.
+השוכר את החמור שכרה אסור – This Mishnah took hold of this because of the concluding segment [of the Mishnah] and the concluding part comes to teach us that even if he hires the donkey to ride upon it, he also hired it undefined to place his flash of wine and his provisions upon it, I might think that it is as if he hired it ab initio to bring upon it libation wine, and his hire is prohibited.
+
+Mishnah 2
+
+ידיחם – with cold water.
+מעשה בבייתוס בן זונין – The Mishnah is deficient, and should be read as follows (regarding dried figs and a barrel of libation wine was broken and the wine fell upon them): that if it imparts a deteriorating taste, it is permissible and it happened that Baitus ben Zunin who brought dried figs on a ship and the jug of libation wine broke upon them, and this incident came before the Sages and they permitted them.
+כל שהוא בהנאתו בנותן טעם – that a person benefits from the taste of something prohibited.
+כל שאין בהנאתו בנותן טעם – he does not benefit from the taste of something prohibited.
+כגון חומץ – of something prohibited that fell into a dish of pounded grains that is permitted which imparts a deteriorating taste, and this is when the dish of pounded grains is boiling at the time that the vinegar fell into them, for then it impairs them from the beginning to the end. And there are four kinds of imparting of taste: There is a taste that improves it from the beginning to the end such as the example of wine in a cooked dish of meat or of fish. And this is forbidden a definite prohibition. And there is a taste that is deteriorating from the beginning until the end such as the example of a fatty, oily substance of fish or of meat with honey, and this is permitted ab initio. And there is something that is deteriorating from the beginning, but improves it at the end, such as the example of honey in wine which does damage to it at its time but when it tarries in it until the strength of the wine will do damage to it. The honey provides it taste and smell. And there is something that improves [its taste] [at the beginning] and at the end, as in the case of the fat of meat with butter or the taste is absorbed in the utensil which is not of the same day which improves it as it enters into it, and afterwards it deteriorates, and these two are prohibited from doubt. Therefore, if the dish of these pounded grains that vinegar fell into them which were not scalding hot, they are forbidden from doubt, since the vinegar in a dish of pounded grains early improves the flavor, and even though they improve its flavor, afterwards, it impairs it. It improves and at the end impairs and is forbidden.
+
+Mishnah 3
+
+אם היה בחזקת המשתמר – all the while that he did not inform him that he going away, it is presumed to be watched, and even if he went away a mile. For the heathen gets heated and says: “now the Israelite comes and sees me.”
+אם הודיעו שהוא מפליג – and he (i.e., the Jewish watchman) distances himself from him and the jugs are closed.
+כדי ששתום – if he delayed in order that the heathen could bore a hole in the sealing clay of the jug and he returns and seals the hole and the seal dries, it is prohibited.
+ישתום – open, like (Numbers 24:3): “whose eyes are open/true,” that his eye is open.
+רבן שב"ג אומר – He does not forbid other hat if he delayed in order to open all of the sealing clay of the jug.
+ויגוף – and make another sealing clay.
+ותיגוב – to become dried and glossy but for the making a hole/cavity in the sealing clay of the jug and especially with a sealing clay of plaster this is what the Rabbis dispute against Rabban Shimon ben Gamliel for they are suspicious of the opening of a hole because they don’t recognize that the plaster is white and it is not recognized between something new to something od, but in stopper of clay the Rabbis admit to Rabban Shimon ben Gamaliel that the wine is not lessened until he would delay enough until he can open it up completely, and it would dry and become glossy. And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 4
+
+המניח יינו בקרון או בספינה – with the heathen.
+בקפנדריא – a shortcut that he enters in this gate and leaves from another gate opposite him.
+ורחץ – in the bathhouse.
+מותר – for since the heathen did not know that he delayed, he trembles and does not touch it. And our Mishnah teaches us the dispute of Rabban Shimon ben Gamaliel and the Rabbis in these three segments [of the Mishnah]. For if it (i.e., the Mishnah) [only] taught that a heathen that was moving pitchers of wine, I might think that there, the heathen trembles for he holds that now he will see me. But on a ship or a wagon, he would be absent himself from his ship and does what he wants and does not tremble. But if [the Mishnah] only taught about the ship and the wagon and did not teach about a heathen placing it in his store, , I would think that in the ship and on a wagon, he trembles, for he holds that perhaps in another place, I will go and stand from the other side and he will see me. But when the heathen places it in his store, for one could say that he has designate it for a gate and does whatever he wants. I would say, no. It is necessary. And in all of this, the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 5
+
+דלפקי – a utensil upon which one places cups and jugs with food and drink, and from it, they take and place [food and drink] on the table, but not one of those seated takes anything from the side-table but rather from the table.
+ואם אמר לו הוי מוזג ושותה – for since he extended to him permission, even for what was on the side-table, it is prohibited, for he relied upon it and came in contact with all of it.
+חביות פתוחות – that are found in the house that he placed there.
+כדי שיפתח ושתום ויגוב – this anonymous section is according to Rabban Shimon ben Gamaliel and he Halakha is according to him.
+
+Mishnah 6
+
+בולשת – soldiers who search breaches made in houses. It is the Aramaic for searching and patrolling.
+
+Mishnah 7
+
+תן לנו את דמיה – for they had not purchased, and he is not liable to them other than money.
+המוכר יינו לנכרי פסק –[fixed a price] with him in money before he measured the money (see Tractate Bava Batra, Chapter 5, Mishnah 7), it is permitted. For “pulling” with a heathen acquires as it does with an Israelite. And when the Israelite measured it out (i.e., the money) in his utensils, and the utensil came into the domain of the heathen, the heathen acquired it through “pulling,” and the Israelite would have Zuzim with the heathen as a loan but libation wine it would not be until he came in contact with it.
+מדד עד שלא פסק – the sum of the money: such and such wine for such and such amount of money, 
+דמיו אסורין – his monies are forbidden, for the heathen does not acquire now through “pulling” because he did not fix the price, he did not rely that he would acquire through “pulling” lest his monies would increase. Therefore, when he came in contact with it, it was libation wine in the domain of the Israelite for the heathen had not yet acquired it until the price was fixed.
+אם יש בו עכבת יין – if the funnel in which the wine was measured first the wine of the heathen, the retention of wine/drops of wine remaining on the rim that delays the wine on its lip that a drop won’t go out or two drops.
+אסור – for wine of the Israelite is missing because of that drop of wine libation in the funnel.
+המערה מכלי לכלי – an Israelite who emptied from his utensil to the utensil in the hand of the heathen or into the utensil where there is libation wine in it.
+את שמערה ממנו מותר – the wine that remains in the upper utensil that is in the hand of the Israelite is permitted.
+ואת שעירה בתוכו – the continuous flow/jet that went out from the utensil of the Israelite, even though it did not arrive into the utensil that is in the hand of the idolater and all the more so, that which arrived into the utensil of the idolater is prohibited for the jet produced by pouring out is a connection (i.e., the liquid at one end, if touched by a gentile, affects that in the vessel- see Talmud Avodah Zarah 56b). But our Mishnah which permits what remains in the utensil that is in the hand of the Israelite is speaking about the case for example, where he breaks off the connection of the flow, withdraws the pouring vessel before the jet reaches the vessel into which it is poured – see Talmud Avodah Zarah 72b), that prior to his coming in contact with the continuous flow in in the lower utensil that is in the hand of the heathen, the upper vessel that was attached to the utensil in the hand of the Israelite was interrupted , and if there wasn’t here an uninterrupted flow of liquid poured from vessel to vessel that would connect what was in the upper utensil to what is in the lower utensil. Alternatively, he hatchelled it by beating it as he cast out the wine from the upper utensil in the manner that they cast from the bowl in which the sprinkling is done and there was no duct nor an uninterrupted flow that would connect between the wine that is in the utensil in the hand of the Israelite to the utensil that is in the hand of the heathen. But, if there was there a connection, all that remained in the upper utensil that is in the hand of the Israelite is prohibited, for he hold that the jet produced by pouring out is a connection (the liquid at one end, if touched by a gentile, affects that in the vessel) which is prohibited in libation wine and such is the Halakha.
+
+Mishnah 8
+
+ומים במים – water that was offered as a libation to idolatry or was worshipped, with permitted water 
+בכל שהוא – in any [miniscule] amount it makes no difference whether something declared valid because one part of it was indisputably valid to something prohibited or something that was absolutely prohibited that fell to something permitted, It prohibits its own kind in any [miniscule amount], as long as the prohibited thing that falls into something permitted falls from a utensil whose rim is wide and that the wine that leaves the utensil is a large measure at one time. But when one empties libation wine from a small utensil that does not produce other than a drop at a time, and it fell into permitted wine, even all day long, we say that which comes out first is annulled. But if he emptied something permitted into something prohibited, all that which he emptied from it into the prohibited substance is prohibited, and even from a full cask into one drop. But the conclusion of the matter according to the Halakha regarding all the prohibitions in the Torah whether of their own kind or not of their own kind is concerned with the imparting of a taste except for the cases of eatables forbidden pending the separation of sacred gifts and libation wine with their own kind with any [miniscule amount] and not of their own kind with the imparting of a taste. Libation wine is because of the stringency regarding idolatry. Cases of eatables forbidden pending the separation of sacred gifts because as it is made permitted, so is its prohibition, like the case of one [sheaf of] wheat exempts the pile, so too, one [sheaf of] wheat makes the entire pile forbidden pending the separation of sacred gifts. But if a prohibition from the rest of the prohibitions was mixed with something permitted- if something of one species was mixed with something that was not of its species for one could establish by taste if it is priest’s due/Terumah that was combined with non-holy produce/Hullin, a Kohen could taste it, and if it is a prohibited substance, a non-Jewish baker can taste it and if he says that in this mixture there isn’t the taste of Terumah or the taste of something prohibited, it is all permitted. But if something of one species was mixed with something of the same species where one cannot establish the taste, or something of one species [being mixed] with something of a different species and there is no Kohen or non-Jew present that we can rely upon him, if it is something prohibited from forbidden fats, from the blood of something that died of itself or torn, forbidden animals or reptiles (i.e., all kinds of forbidden foods) and similar things, we estimate it with sixty [parts], for if there are sixty parts of permitted substance in opposition to the prohibited substance, it is all permissible, but if not, it is all prohibited. But, if the prohibition is Terumah/priest’s due, Hallah and First Fruits/Bikkurim, we estimate/calculate it with one hundred [parts] of something permitted. But if we are dealing with Orlah/fourth year fruit, and mixed seeds in the vineyard, we calculate it with two-hundred parts.
+
+Mishnah 9
+
+ואלו אסורים ואוסרין בכל שהוא – every place where they were mixed there, even one in one-thousand, forbids everything.
+יין נסך – one jug in one-thousand jugs forbids benefit of all of them , but this is not the Halakha but rather, as we have written at the end [the chapter] "כל הצלמים" /all of the [idolatrous] images (Tractate Avodah Zarah, Chapter 3, Mishnah 9): They take the monies of that jug to the Dead Sea, and the rest – everything is permitted to derive benefit but prohibited to drink.
+ועבודה זרה – a figure that was worshipped and mixed with one thousand figures which are not idolatrous.
+ועורות לבובין – these are also forbidden to derive benefit from them as we mentioned in the chapter"אין מעמידין"/we don’t leave (Tractate Avodah Zarah, Chapter 2, Mishnah 3).
+וצפורי מצורע וחולין שנשחטו בעזרה – things prohibited to derive benefit from and in Chapter two of [Tractate] Kiddushin (Mishnah 9) we explain them.
+ושעיר נזיר – they are prohibited to derive benefit from as it is written (Numbers 6:18): “and take the locks of his consecrated hair and put them on the fire that is under the sacrifice of well-being.” And if a bundle of the hair of the Nazirite, een one thousand bundles of the rest of the hair, all are prohibited to derive benefit from them.
+ופטר חמור – are prohibited to derive benefit all the while that it is not redeemed.
+ובשר בחלב – a piece of meat that was cooked in milk and became combined with one-thousand pieces [of meat], it prohibits all of them regarding deriving benefit. And this Tanna/teacher holds that a thing where it is customary to be counted and its prohibition is one of deriving benefit, prohibits the mixture in any amount, and aall of these are considered in our Mishnah a thing where it is customary to be counted, and their prohibition is a prohibition of deriving benefit.
+הרי אלו – o exclude that which is forbidden to derive benefit and it is not customary to count, or where it is their practice to be counted, and are not forbidden from deriving benefit, which do not forbid the mixture in any [even miniscule] amount.
+
+Mishnah 10
+
+שנפל לבור – [a cistern] of wine.
+כולו אסור בהנאה – that the wine which was poured as a libation for idolatry prohibits in the same species in any [miniscule\ amount. But wine of gentiles in which it is not known if it was used for a libation to idolatry of non-Jews where they did not know about it that it had definitely been poured as definite libation, even though it is prohibited to derive benefit from it, its mixture does not prohibit deriving benefit from it, but rather, all of it should be sold to non-Jews, outside of the monies of that wine which is not known whether or not it had been poured as a libation to idolatry, and such is the Halakha.
+
+Mishnah 11
+
+שזפתה עובד כוכבים – it is the way to cast upon it a little bit of wine to remove [knots] of pitch.
+מנגבה – with water and ashes [to remove wine from the coat of pitch].
+ושל עץ – that requires a lot of pitch, and it absorbs a lot of wine.
+רבי אומר ינגב – [it is scoured] with a stone. But the Halakha is not according to Rabbi [Yehuda HaNasi].
+ושל חרס – whether [the opinion of] Rabbi [Yehuda HaNasi], whether [the opinion of] the Rabbis, even though he has peeled/scraped off the pitch, it is prohibited, for earthenware without pitch absorbs wine.
+
+Mishnah 12
+
+כלי תשמיש – of a meal, and specifically metal utensils or earthenware utensils that are coated with lead, and glass utensils are like metal utensils [as well].
+את שדרכו להטביל – meaning to say, a utensil that is appropriate to become pure through ritual immersion and it doesn’t require another improvement/repair for example that it is used through cold water.
+מטביל – in a Kosher Mikveh for the ritual immersion of a woman and its immersion permits it.
+להגעיל – as for example, kettles and pots of metal whose use is through boiling water.
+יגעיל – in hot water that we bring them into a kettle filled with boiling water and we leave them in there a bit and this is after we scour them and remove their rust/mold and afterwards immerse them in a Mikveh that is kosher for the immersion of a woman, and they are permitted.
+ללבן – utensils that we use them through the fire with something dry, without broth/juice of meat as we explain further on such as the examples of spits/skewers and grilles.
+מלבנו באור – until there would be sparks flying off from them, and afterwards, we immerse them and they are then permitted.
+שפה – insert it in the ground hard ten times, and if there are no indentations in it, one can eat cold on it, or we sharpen it with its whetting implement of stone and one can eat on it, even boiling [foods]. But if there were indentations in it, we make it white-hot, and all of them that were used before they were not boiled or before they were made white-hot or before it was immersed [in a Mikveh], it is permitted.
\ No newline at end of file
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+Bartenura on Mishnah Avodah Zarah
+ברטנורא על משנה עבודה זרה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Avodah_Zarah
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org
+
+Bartenura on Mishnah Avodah Zarah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+לפני אידיהם של גוים – [the word אידיהם is] a byname of reproach for their holy days and festivals.
+לשאת ולתת – to sell and to purchase. Because they go and praise idolatry on the day of their holidays.
+להשאילן – cattle and utensils, things that return as they are.
+להלוותם – [to lend them] money but it was not an adornment to the eye, for a loan is given [merely] for the expenditure.
+לפורען – when they are collected, they go and give praise to idolatry on the day of their holidays.
+מפני שהוא מיצר – on his money which they do not restore to him, and he does not go and give praise [to idolatry].
+שמח הוא לאחר זמן – on the morrow [after] his holiday, he goes and gives praise [to idolatry]. But the Halakha is not according to Rabbi Yehuda, and specifically a loan [written in a] document is prohibited to collect from them, but an oral loan is permissible, because he is like saves it from their hands.
+
+Mishnah 2
+
+לאחר אידיהן מותר – And such is the Halakha. But in the Diaspora, where we are unable to contain ourselves from engaging in business with them, since the principal part of our sustenance is from them, and furthermore, because of fear, it is not prohibited [to do business with them] other than only on the day of their holy days alone. But nowadays, there is the general practice of permission [to engage in business interaction with them] even on the actual day of their festivals, because the Rabbis established regarding them that they do not go and praise [their deities]. [But those things that are forbidden in this Tractate speaks about idolatrous worship and actual idolatry].
+
+Mishnah 3
+
+קלנדיא – eight days after the winter solstice [begins].
+סטרנורא – eight days prior to the solstice; since the first man (i.e., Adam) saw that the [length of the] day was gradually getting shorter. He said: Woe is me, lest because I sinned, the world is returning to become “null and void.” He stood and sat for eight days in fasting (and in prayer), since from the time that the solstice occurred, and he (i.e., Adam) saw that the days are gradually lengthening, he said: it is the nature of the world. He stood and made an eight-day festival. In the following year, they made both of them holy days and he established them [in honor of] the heavens, and they were established for idolatrous worship.
+קרטסים – the day of taking hold of the kingship, and they established it as a holiday.
+גינוסיא – the day when they appoint the king.
+יום הלידה – the day on which the king is born
+שריפה – where they burn the utensils in the manner that they burn them for kings.
+יש בה ע"ז – that is to say, that selfsame day they have a idolatrous holiday, and from year to year all the days of his son, and all these we consider until now, they value and it is forbidden [for us to interact with them] three days before [their festivals].
+אבל יום תגלחת זקנו – which is not a set time for the group, but each person, when he shaves makes that day a festival.
+ובלוריתו – that he places his locks behind him all year long but does not sheer them other than on an annual basis, the day of his sheering he makes a holiday.
+ויום שעלה מן הים – And he offers sacrifices to idolatry on account that he was saved. In all of these, it is not prohibited other than on that day and not beforehand, and they do not consider it all that much.
+
+Mishnah 4
+
+עיר שיש בה ע"ז – that the day of their festival the people of the city have a day for idolatrous worship who are in the city.
+חוצה לה – and even very near the city, it is permissible to engage in business with those who dwell outside the city, for they are not drawn after that idolatry, and such is their practice. The day of their festival [of those in the city] Is not like the day of the festival [of those outside the city].
+מהו לילך שם – in the same city on the day of their idolatrous worship.
+בזמן שהדרך מיוחדת לאותה העיר – that the paved road from here to that city, is unique to that city alone, it is forbidden to go there, because it appears as one who is going there for idolatrous worship, and if there was a course of the road also goes to another city, it is permitted, for one who sees it states, “he is going to another place.”
+היו בה חנויות מעוטרות – and the sign for them is that those stores are idolatrous, to collect taxes from them.
+ושאינן מעוטרות מותרות – and those which are not wreathed, they don’t take taxes from him for idolatry, and they don’t bring to the idolatry any benefit from them, and to purchase from them something of value, is permissible on the day of their festival, for generally one who sells is sad [when he sells something he values] and does not go and praise [idolatry].
+
+Mishnah 5
+
+אצטרובלין – fruit of the cedar.
+בנות שוח – it is prohibited for an Israelite to sell a kind of the species of the large white figs to an idolater.
+ופטוטרות – with their stems (Talmud Avodah Zarah 13b) it is stated, meaning to say, with their stalks/peduncles by which they are suspended, for undefined, the idolater wants to offer them as a [sacrificial] offering to idolatry.
+תרנגול לבן בין תרנגולין – an idolater bought from an Israelite many chickens, it is permitted to sell amongst them a white chicken and since another person took them, It was not for idolatry that he wanted them.
+ופירושן אסור – if he explained/specified that it was for idolatry that he needed them, it is prohibited. And it was necessary for our Mishnah [to specify this] for you might think that I would say that this person wanted them not for idolatrous purposes, and when he said this, he holds that just as that this person clings to it (for idolatrous purposes), everyone also clings to it, and I would say this for [just as] he would give it to me, it to teach us [that the reverse is to be taught].
+דקל טב – [fruits] of a superior date which are regularly used for sacrificial purposes to idolatry.
+נקב – reeds that they make from them sugar.
+ונקליהם – a kind of very superior herb/grass, and the Halakha is according to Rabbi Meir.
+
+Mishnah 6
+
+אין מוכרין בהמה גסה – for we decree that selling is on account of renting and borrowing, for it is the animal of an Israelite and the idolater will do work with it on the Sabbath and through a middleman, for they cannot exchange it through renting it, for the middleman does not lease it, but he is permitted to sell it.
+שלמים ושבורים – for even the injured/maimed are appropriate for work for they grind/mill with them.
+רבי יהודה מתיר בשבורה – but the Halakha is not according to Rabbi Yehuda.
+בו בתירה מתיר בסוס – and even the horse that the hunters/fowlers bring upon them the birds that they hunt, for he holds that the living carries himself. But the Rabbis hold that that especially human beings carry themselves. Therefore, if it (i.e., the horse) did not have a special [purpose] other than to ride upon it, it is permissible, but to bring upon it a living creature other than a human being, it is prohibited. But the Halakha is not according to Ben Beteyra.
+
+Mishnah 7
+
+כל דבר שיש [בו] נזק לרבים – as, for example, military utensils, swords and spears.
+בסילקי – a tall palace/villa where they sit to judge people and they cast them from there and they die (see Talmud Avodah Zarah 16b).
+גרדום – one building and it is made to judge capital cases.
+איצטדיא – a place of sport that they bring a goring ox and they kill a man.
+בימה – a kind of short or tall tower made in order to push a person down from them and he dies.
+דימוסיאות – buildings that are not for the needs of idolatry, nor to kill people.
+כיפה – in the foreign language “Arkayultav;” it is the manner of idolaters to place idolatry in their bathhouses.
+
+Mishnah 8
+
+אבל מוכר הוא משיקוץ – that he should not sell it to him when it is attached [to the ground] but rather after it is cut away. But not all the while that it is attached. And the Torah stated (Deuteronomy 7:2): “And give them no quarter,” nor give them no chance of acquiring property (sell them no trees in the ground – see Talmud Avodah Zarah 20a).
+אין משכירין להם בתים – it is a decree because of selling which is a prohibition from the Torah.
+ואצ"ל שדות – for there are two levels of prohibition: acquiring property and exempting them from tithes.
+ובסוריא – Aram Sobah which [King] David conquered and is not holy like the holiness of the Land [of Israel].
+משכירין להם בתיים – and we don’t make the decree on account of selling and for alternatively, it would come to selling but he did not violate the Torah for just as it is written to not give them the chance to acquire property in the land of Israel, it is written, but however, ab initio not selling in the land of Israel because of selling of the land of Israel.
+אבל לא שדות – because there are two levels of prohibition.
+וח"ל – because of the distance, one cannot make a decree regarding selling for from there it does not lead to sale of the land of Israel.
+מוכרין בתים ומשכירין שדות – but not the sale of fields because there are two [levels of prohibition].
+רבי יוסי אומר כו'' -And the Halakha is according to Rabbi Yosi as long as one does not lease to three idolaters together so that they will not make a neighborhood of idolaters.
+
+Mishnah 9
+
+אף במקום שאמרו להשכיר – for Rabbi Meir in Syria especially, but not in the land of Israel and for Rabbi yosi even in the land of Israel.
+לא לבית דירה אמרו – but rather to bring into there straw and wood and things like it.
+מפני שהיא נקראת על שמו – because the idolater because he warms himself up on the Sabbath and they (i.e., people) will say “this is the bathhouse of so-and-so the Israelite where they wash in it on Shabbat” but it is not similar to a field of an Israelite where the tenant farmer is an idolater who does work on it on the Sabbath, for the field is worked for his tenancy and the idolater is a personal tenant farmer who is doing his own labor ( and not as the Israelite’s employee -see Talmud Avodah Zarah 21b). But a bathhouse is not for working as a tenant, and not everyone knows that he the Israelite leased it to an idolater and therefore, it is prohibited. But at the present time when it is manner to lower the tenant to the bathhouse for a year, for half, or a third or a fourth of the earnings, in the same manner that they bringing him down into the fields, they permitted to lease a bathhouse to an idolater, and even though [the idolater] does work in it on the Sabbath, people [surely] know that the idolater is a tenant there, for he he is doing his own tenancy while using it.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אין מעמידין בהמה בפונדקאות – that are made to harbor passers through there because idolaters are suspect of carnal connection with beasts and even females with females are prohibited because the idolaters are found with the wives of their friends and sometimes they don’t find her and they copulate with the beasts.
+ולא תתיחד אשה עמהן – even the privacy between a man and a woman and something similar with an Israelite is permissible, such as when his wife is with him, [but] with an idolater, it is prohibited, since the wife of an idolater does not protect him.
+לא תילד את העובדת כוכבים – because she raises a son for idolatry but with payment, it is permitted, for the sake of preventing ill-will.
+אבל עובדת כוכבים מילדת את בת ישראל – at the time when other women stand by her, but not between him and her, for they are suspected of murder, lest she kills him.
+
+Mishnah 2
+
+רפוי ממון – his animal.
+רפוי נפשות – his body; [but if he said] to him: a certain drug is fine for you, even if it is the healing of bodies, it is permissible to be healed by him.
+אבל לא בינו לבינו – but if he looks into a mirror, it is permissible, for the idolater might say that since he is getting a haircut, this is an important person and he is afraid to kill him.
+
+Mishnah 3
+
+שהיה מתחילתו יין – to exclude where the heathen purchased vinegar from an Israelite where benefit was not forbidden; the reason why benefit was forbidden because perhaps its drink-offerings were for idolatrous purposes, but vinegar is not offered for idolatrous purposes.
+וחרס הדרייני – Hadrian the Caesar/Emperor would knead plaster with wine and make of it utensils and would not smelt them in the furnace/kiln (see Talmud Avodah Zarah 32a) and they would carry them in battle, and when they wanted, they would place the earthenware in water, and they would be dissolved (or fall to pieces) there and the plaster would sink downward and the wine would remain mixed with the water. And the earthenware of Adria was named after Hadrian.
+עורות לבובים – they would tear the animal while living opposite the heart a kind of round hole and remove the heart and sacrifice it to idolatry.
+משוך מותר – for they do not make for idolatry other than round [incisions]. And the Halakha is according to Rabban Shimon ben Gamaliel.
+היוצא אסור בהנאה – for it had already become a sacrificial offering [to idolatry – see Talmud Avodah Zarah 32b).
+לתרפות – towards the errant idolatry [from afar: Rashi]. It is the place of lewdness of a woman which is called the house of debauchery.
+אסור לשאת ולתת עמהם – for they go and admit [to idolatry and more] and purchase things that they need for offerings to idolatry. And the Halakha is according to Rabbi Akiba.
+
+Mishnah 4
+
+נודות – (bottles) of hides/skins.
+וקנקנים – of earthenware.
+אין איסורן איסור הנאה – and the law is such. If they are new, it is immediately permitted to place wine in them , but if the heathen placed wine in them for preservation, we fill them up with water and detain it in them for three days consecutively but that he empties the water each day every twenty-four hours of the three days, and places other water in their place. And afterwards, it is permitted to place wine in it. But if there are twelve months where there was no heathen wine in them, it is permissible immediately after one year without emptying it.
+חרצנים וזגים – the refuse of the grapes and their seeds that are inside and the outer shells.
+לחים – all twelve months they are forbidden to derive benefit.
+ויבשים – after twelve months they are permitted even for eating.
+המורייס – the fat of the fish and it was customary that they would mix in it wine, but if it was known of it that they did not mix wine in it, everyone does not dispute that it is permitted.
+בית אינייקי – the name of a village where most of the calves that are found there are offered as sacrifices to idolatry. Rabbi Meir was troubled by a minority and held that even though most calves were a minority corresponding to the rest of the animals, we should concern ourselves with the minority. And all the cheeses that are found there, we state that perhaps that the rennet of the calves was curdled for idolatry. But the Sages were not concerned about the minority. But the Halakha is not according to Rabbi Meir in any of these three segments.
+
+Mishnah 5
+
+מפני מה אסרו גבינת של עובדי כוכבים – with regarding to eating, but the Rabbis require it because the milk of an impure animal one doesn’t have to suspect anything for we hold that the milk of an impure animal does not curdle.
+שורפה חיה – it is a mere secretion (and no longer real milk – see Tractate Hullin 116b).
+בקיבת עגלי עבודה זרה – and even though it is a mere secretion, it is prohibited, for idolatry is different, as it is written concerning it (Deuteronomy 13:18): “Let nothing that has been doomed stick to you hand,[in order that the LORD may turn from His blazing anger and show you compassion, and in His compassion increase you as He promised your fathers on oath].”
+השיאו לדבר אחר – and he did not want to tell him the reason of the matter because twelve months had not yet passed from when they made this decree. For when the Rabbis make a decree, they do not reveal the reason until twelve months of a year until their decree will become widespread. For perhaps there is someone who doesn’t hold by this reason and will come to despise it, and the reason why they forbade the cheeses of idolaters is because they curdle it in the skin of an animal slaughtered by an idolater which is a carcass, but even though it is a small amount corresponding to all of the milk, since he curdles the milk and performs an act, it is not negated, and we hold that everything goes according to the one who curdles the milk. But because of meat with milk, he did not forbid it, for since the meat on its own is permitted, it is not forbidden with milk, even though he curdles it until he gives forth into it a taste , but I is a matter of something forbidden from its outset. He forbids something that is permitted, even though it does not give forth a taste while he is curdling it.
+כי טובים דודייך מיין – The Holy One, blessed be He says this to the congregation of Israel.
+אין הדבר כן – but rather the congregation of Israel stated before the Holy One, blessed be He (see Talmud Avodah Zarah 35a): “The words of Your beloved ones are a surety before Me,” meaning to say, the ordinances that the Sages have established and decreed are better than the wine of the Torah, from the principle of the Written Torah (as they supplement the Written Torah and complete it).
+
+Mishnah 6
+
+הפת והשמן [וכו'] – all of these are prohibited as a guard of intermarriage (between Jews and gentiles – see Tractate Avodah Zarah 31b) and the bread of bakers they permitted but the bread of house owners they did not permit other than those who were traveling or at a time of emergency. But regarding, they saw that their prohibition did not stretch and they resolved upon it and permitted it as they decided in the Mishnah.
+ושלקות – everything that the idolaters cooked and even if they cooked it in the utensils of Israelites, and in their presence, for one would not suspect forbidden mixtures, and the cleansing of an impure vessel (by means of boiling water) by idolaters, they (i.e., the Sages) forbade this because of cooking done by idolaters and this is the case even where no Israelite helped out neither at the beginning nor at the end, but they did not prohibit this because it was cooking done by idolaters, but rather, because it is something that is not consumed when it is alive and ascends on to the tables of kings that is combined with bread but, if one of these was missing, there is no [concern] regarding that it is something cooked by idolaters.
+וכבשין שדרכן לתת בהן יין – and their prohibition is not one where they cannot have benefit from it because the taste of the wine is not recognized/known but with regard to eating, it is prohibited.
+טרית טרופה – [a species of] ritually pure fish that they chop very finely and are not recognized and are prohibited since they were taken from idolaters lest there are crushed with them an impure fish.
+וציר שאין בה דגה – a small fish that is called stickleback (see Talmud Avodah Zarah 39b) and it is the manner that it grows in the midst of [the brine of] pure fish, but when there is brine of impure fish mixed with it, it will not grow stickleback.
+והחילק – a species of pure, small fish and they lack fins and scales which they will eventually grow after a while. But small impure fish that are analogous to them are combined with them and are not recognized, even when it is not beaten. But salted/pickled fish, the impure kinds are not like it, and therefore, they are permitted since they are not hashed/beaten.
+חלתית – this is its name in Arabic and they cut its particles with a knife and are forbidden because of the fatty/oily substance of the knife and along with the sharpness [of the assa foetida (an umbelliferous plant used as a resin or in leaves, for a spice and for medical purposes), the fatty/oily substance of the knife sweetens the taste of the fatty/oily substance that is absorbed in it.
+ומלח סלקונתית – a salt that the gentry of Rome eat and they are accustomed to smear it in the fat of pigs (i.e., lard), and in the fat of impure fish and it is large and the mostly white.
+
+Mishnah 7
+
+וישראל רואהו – not exactly see him, but rather, since that if he is standing, he can see him even though when he is sitting, he cannot see him, but the idolater, who knows one another’s ways, are afraid (lest they be watched – see Talmud Avodah Zarah 22b) says: now I am standing and he sees me.
+והדבדניות – the cakes when detach them out of receptacle wherein there is honey, even though thy drip, we don’t concern ourselves lest wine suspected of having been manipulated by an idolater was mixed in. Another commentary: clusters of grapes even though the wine drips from them, they don’t have any wine suspected of having been manipulated by an idolater and the law [of food rendered susceptible to uncleanness] by a liquid does not apply to them which would be susceptible to uncleanness and undefined for consumption, for it is not satisfactory for him with liquid dripping from them.
+שאינה טרופה – and even though it is made into pieces, the head of the fish [remains] and its backbone exists and is recognized that it is pure.
+עלה של חלתית – which is not torn with a knife.
+וזיתי גלוסקים מגולגלים – olives are brought into a round utensil and are warmed and gathered together on their own and are made like round eggs like a roasted egg that had been warmed.
+השלחין אסורין – if the olives were softened so much until the when one takes the olive in one’s hand, the seed within it comes out and falls on its own, they are forbidden, for on account of the wine, they became soft, but the Halakha is not according to Rabbi Yosi.
+מן הסלולה – a kind of basket that is in front of the shopkeeper are forbidden, for when he sprinkles upon them wine in order that they soften.
+מן ההפתק – from the place that they gather and store them there one on top of another are permissible, for he does not sprinkle upon them wine until they are placed before him to sell.
+וכן לתרומה – and similarly, a Kohen who is suspect to sell priest’s due for the purposes of non-holy produce. All that is found before him is prohibited lest it is priest’s due. But that which comes from the storehouse is permitted, for they are afraid lest the Rabbis will hear and will make all of the stock in the store ownerless.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כל הצלמים אסורים – for deriving benefit.
+שהם נעבדים פעם אחת בשנה – when the sun is at the same height that the image is made for even though that there are many that are not other than for beauty and are not worshipped, Rabbi Meir, according to his reasoning, is suspect of the minority.
+כל שיש בידו וכו' – since these are definitely worshipped, and because of their importance, they considered these objects that are in their hands. And in a Baraitha (Talmud Avodah Zarah 41a), they added a sword, a crown and a ring and the Halakha is according to the Sages. But their prohibition is not other than when they stand at the entrance to the state and in the villages where it was not their practice to make images for beauty, everyone states that it is prohibited, and even if there was nothing in his hand to serve it with, they worship it.
+
+Mishnah 2
+
+הרי אלו מותרין – for had they been whole, there is a doubt whether they would have worshipped them or not worshipped them. And even if one is able to say that hey worshipped them lest they become nullified, and therefore, broke them, for this is a double doubt and for a leniency.
+שכיוצא בהם נעבד – the form of a hand alone they would make ab initio and they worship it.
+
+Mishnah 3
+
+צורת חמה צורת לבנה – Rambam/Maimonides, of blessed memory, explained, that you should not find it would and he would say, “this is the sun,” or in the form of a round bow, and he would say, “this is the moon,” but rather that he should find a representation that they would relate these astrological specula to the sun or the moon, like they said, that the representation of the sun is like a wreathed king sitting on a wagon, and similarly all this that are like this.
+צורת דרקון – the representation of a snake which has something glistening and scales like the scales of a fish, and they say that it is the representation of the hills of the moon, and it was worshipped in those days, and even according to the Rabbis who stated above (i.e., Mishnah 1), that all of the rest of the images are permissible, they would agree that these are forbidden for it is their custom to worship them.
+שעל המכובדים – nice utensils that their use is for adornment and honor, such as chains, nose-rings and rings and similar kinds of things.
+מבוזים – boilers and kettles and those things that warm up warm things, and other similar things. And the Halakha is according to Rabban Shimon ben Gamaliel.
+וזורה לרוח – so that an Israelite will not benefit from it.
+אף הוא – if he cast it to the wind also now there would be benefit to an Israelite from it, for it would become manure.
+
+Mishnah 4
+
+אפרודטי – a representation of the planet Venus. This is what Maimonides/Rambam, of blessed memory, explained.
+אין משיבין – words of Torah in the bathhouse, for a person stands naked there.
+היא באתה בגבולי – for the bathhouse preceded her, and the bathhouse was made for everyone who comes to bathe/wash. And there is another response that we don’t say: “Let us make a bathhouse of adornment for Aphrodite,” for a bathhouse is not a thing of adornment, but rather, “let us make Aphrodite an adornment for the bathhouse,” for Aphrodite uses the bathhouse, and it is secondary and she is essential.
+ביב – a ditch made in the ground to remove waste-water that is poured into the public domain.
+
+Mishnah 5
+
+הן מותרין – the mountains themselves are permissible for sewing [seed] and to hew stones from them that are attached and are not forbidden.
+ומפני מה אשרה אסורה – meaning to say just as we expound (Deuteronomy 12:2): “[You must destroy all the sites at which the nations you are to dispossess worshipped] their gods, whether on lofty mountains [and on hills or under any luxuriant tree],” and not ‘on their lofty mountains, their gods’, so also “under any luxuriant tree” (ibid.,) their gods, and not ‘the luxuriant trees of their gods.’ And why did the Torah prohibit this? As it is written (Deuteronomy 7:5): “cut down their sacred posts.”
+מפני שיש בה תפיסת ידי אדם – that a person planted it and Rabbi Yosi holds that a tree that a person planted and at the end worshipped is forbidden. But the First Tanna/teacher [of our Mishnah] holds that since at the beginning when it was planted, he did not intend to worship it, the worship that he performs after it is attached does not prohibit it for it is like someone who worships a mountain. But the Halakha is not according to Rabbi Yosi.
+אני אובין – I will explain.
+ואדון לפניך – after we do not have to expound on the limitation from “or under any luxuriant tree,” one can say that it was not said other than to provide for them signs, a place where it is customary for Emorites to worship idolatry in order that Israel can search them out and destroy them. But the limitation of mountains and hills however, we eliminate from its implication for God did not command us to destroy the mountains, but [God] did command us to destroy luxuriant trees, as it states (Deuteronomy 12:3): “put their sacred posts to the fire.”
+
+Mishnah 6
+
+סמוך לע"ז – that one of his walls is a house for idolatry and the hose itself is worshipped.
+אסור לבנותו – for he is building a house for idolatry.
+כונס לתוך קרקע שלו ד' אמות – and he does not leave it empty as it is found benefitting idolatry as it extends its boundary, but he fills the place with thorns and makes there a toilet for young children.
+היה שלו ושל ע"ז – for the place of the beams of the walls, half of it is his.
+נדון מחצה על מחצה – that portion of idolatry does not count in the bringing it inside [within his own property] four cubits but his part counts, for if its beams are two cubits, he counts one cubit of his own and brings it [an additional] three cubits within his own.
+אבניו עציו ועפריו – of that wall 
+מטמאין כשרץ – which defiles like an unclean reptile, and even the section of the Israelite since there is no choice.
+כשרץ – that ritually defiles through contact because the defilement of idolatry is Rabbinic, they were lenient concerning it, and it does not defile like a lentil like an unclean reptile, but rather in an olive’s bulk like [contact] with the dead.
+רבי עקיבא אומר כנדה – But the Halakha is not according to Rabbi Akiva even with idolatry itself, and all the more so, with those who use it.
+
+Mishnah 7
+
+שלשה בתים הם – regarding the matter of abrogation of idolatry.
+בית – the beginning of its building is for idolatry. This is prohibited.
+סיידו וכיירו לעבודה זרה – that it was built ab initio as a human dwelling. And plastered it – who whiten it with plaster and cementing/putting tiles, engraving and doing embroidery.
+וחידש – or renewed.
+נוטל מה שחידש – and all the rest of the house is permitted.
+הכניס לתוכו ע"ז – by the hour, and he did not designate it for the usage of idolatry.
+שלש אבנים הם – for the matter of abrogation.
+אבן שחצבה מתחלה – from the mountain.
+לבימוס – to place idolatry upon it.
+סיידה וכיירה – and it was hewn and standing.
+נוטל – an Israelite, 
+מה שחידש – what was new, the adornment and the stone are permitted.
+העמיד עליה ע"ז – by the hour, and he did not designate the stone for a pedestal [for an idol].
+וסילקה – this is permitted, and does not need abrogation.
+גדעו – for the purposes of idolatry to worship the growths that took place upon it from now.
+נוטל מה שהחליף – the branches that grew in place of those that he lopped off and he burned them according to the law of Asherah/tree devoted to idolatry, the remainder is permitted.
+איזו היא אשרה – In the Gemara (Tractate Avodah Zarah 48a) it explains that the three Asherot that are taught in the Mishnah are referred to above and this is what is taught: There are three Asherot – two of them are held by everyone and on one there is the dispute between Rabbi Shimon and the Rabbis. And what is the Asherah that Rabbi Shimon and the Rabbis? All [trees] that have under them idolatry, for the Rabbis call them a tree devoted for idolatry and prohibits them all the while that there is idolatry underneath it, and Rabbi Shimon states that it is not Asherah but rather everyone worships it, but all [trees] which have underneath them idolatry, this is not an Asherah. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 8
+
+לא ישב בצלה – this shade is not under the bough of the Asherah tree as stated, for one is not able to teach further, and if he sat, he is ritually pure, for that which is taught at the final section, that if passed [underneath it], he is ritually impure. But rather from the tree and further, for when the sun is in the east or in the west, there is a long shade for all things.
+לא יעבור תחתיו – underneath the bough from the tree, for the tree forms a cover/tent [of Levitical uncleanness arising from being under the same shelter with it] and if he passed [underneath it], he is ritually impure.
+היתה גוזלת את הרבים – that its bough inclines to the public domain.
+טהור – it is Rabbinical defilement and where it “steals”/encroaches upon the public [domain], the Rabbis did not make a decree.
+ירקות בימות הגשמים – for the tree is difficult for them as it prevents the sun from coming out.
+אבל לא בימות החמה – for the shade is pleasant for them.
+והחזרין – lettuce and in Arabic, “hassa.”
+לא בימות החמה [ולא בימות הגשמים] – for the shade is always pleasant for them.
+והנמייה –leaves that fall from the tree in the rainy season and in the Gemara (Talmud Avodah Zarah 49a), raises the objection to that which we learn according to Rabbi Yosi who states that the combined causes is permitted (who is discussing the subject of planting vegetables in the winter, according to the Mishnah). Earlier in our chapter (see Tractate Avodah Zarah, Chapter 3, Mishnah 3), regarding crumbling them [the idolatrous figures] and casting them into the wind (see also Tractate Pesahim, Chapter 2, Mishnah 1 for the use of the same phrase regarding the destruction of leavened products) and even though they are made into manure, for where the permission and the prohibition of both of them cause them to bring the matter, such as the case as the land of permission, and the manure of idolatry which is prohibited, cause the growing of vegetables, Rabbi Yosi holds that it is permitted. And where he prohibited vegetables, here it is because the foliage falls upon them, and Rabbi Yosi responds here to the words of the Rabbis stating that according to them when they state that the combined causes are prohibited, they should have prohibited the vegetables because of the foliage that falls upon them and it is for them like manure. But the Rabbis hold that this is different here, for the tree of idolatry does not affect the vegetables at all, for as the foliage is beneficial to them, the shade is harmful for them. But the Halakha is according to Rabbi Yosi, that the product of combined sources is permissible.
+
+Mishnah 9
+
+נטל הימנה – from the Asherah.
+חדש יותץ – for the first making of the flame when they kindle the oven glazes it and strengthens it and it is improved through prohibited forms of benefit, but our Mishnah comes according to the one states that combined causes are prohibited, and this is not the Halakha. Therefore, whether it is new or old, it must be cooled down.
+הפת אסורה – in the Gemara it states (Tractate Avodah Zarah 49b) that a torch is opposite him, for all the while that the bread is baking, he would kindle the torch at the mouth of the oven and bake it, for he would benefit from the prohibition a the time when the prohibition is clearly visible and there is and there is improvement to the wood with the bread.
+יוליך הנאה לים המלח – the cost of the loaf that was combined.
+כרכור – there is for weavers a piece of wood made in the form of a needle of sack-makers and they pass it over the warp/longitudinal direction when it is stretched before them in the weaving. And our Mishnah teaches us the dispute between Rabbi Eliezer and the Rabbis in these two things, for had it taught only the first one, I might state that in this [only], Rabbi Eliezer stated it because at the time when the bread is completed, the prohibition is disregarded, but a whorl [of a spindle] which has a prohibition of its own, I would state that he agrees with the Rabbis. But had he only stated the other one, it would have been this one alone that the Rabbis stated, but in the first, I would say that they agree with Rabbi Eliezer. Therefore, it is necessary to teach both. And the Halakha is according to Rabbi Eliezer, even with a jug of wine known or suspected to have been manipulated by an idolater, that became combined with jugs of permitted wine – they bring the costs of that jug to the Dead Sea and the remainder are permitted to derive benefit from it.
+
+Mishnah 10
+
+כיצד מבטלה – an idolater for a tree used for idolatrous purposes.
+קרסם – dry chips that are on the tree, he took for his needs to burn.
+ורד – cut moist branches tht are on it.
+שפאה – it is the Aramaic translation of (Deuteronomy 9:21): “I broke it to bits and ground it thoroughly,” and you crushed it well.
+לצורכה – in order to beautify it, and not to disannul idolatry but rather to worship idolatry as an adult and with knowledge for he knew the nature of idolatry and those who use it, and even if he disannulled it against his will, it is annulled.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+רבי ישמעאל אומר. זו בצד זו – and all the more so, one on top of two which is the essence of Merkulis/Mercury/Hermes. [Merkulis is the name of idolatry that is called in their languages, Merkuris.]
+בצד מרקוליס – at the side four cubits of Merkulis, meaning to say, that the stones are four cubits distant from Merkulis and it is known and that they did not fall from him, and on this, Rabbi Yishmael states that three stones are prohibited for Merkulis is not less than three stones and they make a small Merkulis at the side of a large Merkulis and a small one made at the side of a large one, they worship it with anything and we should not suspect that there will be one [stone] on top of two [stones]. But the Rabbis hold that we do not make a small Merkulis at the side of a large Merkulis. Therefore, it appears with it, meaning to say, next to it, for one can say that it fell from it. Whether two [stones] or three [stones], it is forbidden. If it is not seen with it, it is permitted. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+מצא בראשו – of Merkulis.
+מעות כסות או כלים מהרין אלו מותרין – and this as long as they are not placed for adornment [such as, for example], that the monies were placed in a pouch tied and suspended from it on its neck. Folded clothing folded up and placed on its shoulder, or on its head. Utensils also placed on its head, and wall of these are not in the manner of adornment.
+
+Mishnah 3
+
+שלא בטובה – that he should raise a salary for the [idolatrous] priests.
+
+Mishnah 4
+
+ע"ז של נכרי אסורה מיד – as it is written (Deuteronomy 7:25): “[You shall consign] the images of their gods [to the fire], for once it has been declared unfit, it becomes for him a god.
+ושל ישראל עד שתעבד – as it is written (Deuteronomy 27:15): “[Cursed be anyone who makes a sculptured or molten image, abhorred by the LORD, a craftsman’s handiwork,] and sets it up in secret,” until he does for it secretive things, meaning to say, that he worships it, for an Israelite does not serve idolatry other than in secret, because he is afraid of the Jewish court.
+נכרי מבטל ע"ז שלו – as it is written (Deuteronomy 7:25): “You shall consign the images of their gods to the fire,” when they practice regarding them the custom of godliness, but if he annulled it, they are permitted.
+ושל ישראל – when he has regarding it a partnership, and the Halakha is not like this. For an idolater cannot annul [the sanctity of] the idolatry of an Israelite even when he has a partnership with him in it.
+אינו מבטל ע"ז של נכרי – and even if the heathen gave him permission [to do so].
+
+Mishnah 5
+
+פחסה – [if he smashed it] in its face. If he crushed it with a mallet until he removed the shape of the face.
+גררה – dragged and cast within the mud.
+אינה בטלה – for according to the hour, he got hot regarding it and he retracted and worshipped it.
+רבי אומר בטלה – there is a dispute between Rabbi [Judah the Prince] and the Sages when he sold it to an idolater, but if he sold it to an Israelite goldsmith/smelter, according to all, it is annulled and the Halakha is according to the Sages.
+
+Mishnah 6
+
+שהניחוה עובדיה – and it wasn’t their intention to return.
+בשעת שלום מותרת – since they left knowingly and did not take it with them, they annulled/destroyed it.
+בימוסיות של מלכים – hewn stones that were prepared for the procession of the king and when the king passes through the, they set up idolatry there and he worships it. And in the Gemara (Talmud Avodah Zarah 53b) explains because they leave it, meaning to say, they are not designated to establish there idolatry every hour but rather at the time when the kings pass, and sometimes the kings pass through another road and we don’t suspect them. Therefore, it is not considered to be the usages of idolatry.
+
+Mishnah 7
+
+אף אנו מחזיקים ידיהם של אלו – those who worship the sun and/or the moon, if they would see that the rest of idolatry had been destroyed of its own and these exist, they would give thanks to those.
+
+Mishnah 8
+
+גת בעוטה – that the idolater had trampled and stamped.
+אע"פ שהוא נוטל בידו – grapes from the wine and place them on the pile (i.e., the place on the altar where the ashes are piled up), the place of the gathering of the grapes that is made like a heap that is called תפוח/grape-heap, and our Tanna/teacher holds that it does not become libation wine until it flows down to the cistern and according to the hour, he becomes excited and returns and worships it. But this is the earliest version of the Mishnah and it is not Halakha, but rather, since the wine began to be drawn, it became libation wine.
+מה שבבור אסור – if an idolater would come in contact with it afterwards.
+
+Mishnah 9
+
+דורכין עם העכו"ם בגת – and we don’t say that he is making a living with what is prohibited from deriving benefit, for this Tanna/thinks [that even] with drinking, it is permitted as long as he doesn’t go down into the cistern. But there isn’t anything concerning causing ritual defilement for from the time when the idolater treads upon them [a little bit], they were ritually defiled, so it is found that the Israelite did not cause the ritual defilement.
+אבל לא בוצרין עמו – because he places them into a ritually impure vat for wine pressing. For the idolater defiles the grapes through his contact and the Israelite who cuts with him causes ritual defilement. But this Tanna/teacher holds that it is forbidden to cause ritual defilement for non-holy produce that is in the Land of Israel, even if they belong to the idolater. But the Halakha is not according to this Mishnah for we hold that since the wine began to be drawn, it became libation wine, therefore, we do not tread with the idolater in the vat for wine pressing. And we hold that it is permissible to cause ritual from produce, there is nothing in this. But however, an Israelite who harvests his vineyard ab initio, the idolater should not take with him, even to bring the grapes to the vat, because we say, “go around Nazirite, etc. (that you may not come near the vineyard” – see Numbers Rabbah 6:10).
+וישראל העושה פירותיו בטומאה – he commits a sin because he defiles the Priest’s Due and Tithes that are within them. Therefore, it is forbidden to assist him in order that he become accustomed to this.
+אבל מוליכין עמו – an empty barrel to the vat, and he brings it with him filled barrels from the winepress, for what has happened has happened for after they have been ritually defiled, it is permissible to put the wine in impure barrels.
+
+Mishnah 10
+
+אם יש עליו [מלוה] אסור – if he has towards him a lien on the wine, it is prohibited, for this wine is mortgaged to him in his liability, so it is like his money and he came in contact with it to see how it is.
+נפל – the idolater [fell] into the cistern filled with wine.
+ועלה – dead, even though he came in contact with it at the time that he fell in, he (i.e., the Jew) is not prohibited to benefit since he did not intend to come in contact with it, but uf he came up alive, through his ascending he makes it forbidden, because he admits to idolatry on that he was saved.
+ומודדו בקנה – or that the idolater measures the wine of the Israelite with a reed.
+והתיז – or the idolater flipped out the hornet from the wine of the Israelite through a reed and did not actually make contact with the wine with his hand.
+המורתחת – the barrel was rising with heat and the idolater slapped it with his hand on the foaming – this is not the manner of libations.
+רבי שמעון מתיר – but the Halakha is not according to Rabbi Shimon.
+זה היה מעשה והכשירוהו – even through drinking.
+
+Mishnah 11
+
+המטהר יינו של עובד כוכבים – an Israelite who tread on the grapes of an idolater in a state of religious fitness in order to sell them to [another] Israelite, he doesn’t give money to the idolater until he sells them after a while.
+ונותנו ברשות – of the idolater.
+they pass in the public domain and causes him loss, and even if there is no key or lock, it is permitted, as long as he doesn’t have a lien on that wine, such as the case where he wrote to him: “I have received it from you as we stated [later on- see Mishnah 12 of this chapter].
+רבי שמעון בן אלעזר אומר כל רשות עכו"ם אחת היא – There is a dispute between Rabbi Shimon ben Eleazar and the First Tanna/Teacher for the first Tanna/teacher holds that when the Israelite left wine in the domain of the idolater, the owner of the wine, it is in this case where we require that the house be open to the public domain, and it be a city where Israelites and idolaters live in it. But in the domain of another idolater who is not the owner [of the wine], even in a city where Israelites do not dwell, it is permitted. But Rabbi Shimon ben Eleazar states that it is all one whatever the domain of an idolater. For just as that in the domain of the idolater who is the owner of the wine, it is prohibited other than in a city where Israelites and idolaters live there and the house is open to the public domain, so too here, in the domain of another idolater, the city must be one in which Israelites and idolaters live in and the house is open to the public domain. And the Halakha is according to Rabbi Shimon ben Eleazar. And at a time when the key and the lock is in the hands of an Israelite whether in the domain of the owner of the wine, whether in the domain of another idolater, it is permissible according to the words of everyone.
+
+Mishnah 12
+
+והלה כותב לו שנתקבלתי ממך מעות מותר – if the house is open to the public domain and Israelites live in that city as we have stated above (in the previous Mishnah).
+אבל אם רצה – for now, the wine is a as a deposit with the idolater. And since he has a lien on the wine, it is prohibited, and that it does not bubble/ferment, he holds that if he sees me and claims it from me, I would say that it is mine. But even though the key and the lock are in the hand of an Israelite, it is prohibited.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+השוכר את הפועל לעשות עמו ביין נסך – to empty from one utensil to another or to bring barrels from place to place and even with wine of gentiles (where it is unknown that it has been dedicated to an idol – see Talmud Avodah Zarah 74a).
+שכרו אסור – it is a fine that the Sages placed upon him with libations wine and wine of gentiles (where it is unknown where it is unknown that it has been dedicated to an idol).
+שכרו מותר – as in the example where he said to him: “pass to me each and every barrel for a Perutah,” but if he said to him: “pass to me one hundred barrels for one hundred Perutot, and amongst them was found a barrel of libation wine, his hire is forbidden.
+השוכר את החמור שכרה אסור – This Mishnah took hold of this because of the concluding segment [of the Mishnah] and the concluding part comes to teach us that even if he hires the donkey to ride upon it, he also hired it undefined to place his flash of wine and his provisions upon it, I might think that it is as if he hired it ab initio to bring upon it libation wine, and his hire is prohibited.
+
+Mishnah 2
+
+ידיחם – with cold water.
+מעשה בבייתוס בן זונין – The Mishnah is deficient, and should be read as follows (regarding dried figs and a barrel of libation wine was broken and the wine fell upon them): that if it imparts a deteriorating taste, it is permissible and it happened that Baitus ben Zunin who brought dried figs on a ship and the jug of libation wine broke upon them, and this incident came before the Sages and they permitted them.
+כל שהוא בהנאתו בנותן טעם – that a person benefits from the taste of something prohibited.
+כל שאין בהנאתו בנותן טעם – he does not benefit from the taste of something prohibited.
+כגון חומץ – of something prohibited that fell into a dish of pounded grains that is permitted which imparts a deteriorating taste, and this is when the dish of pounded grains is boiling at the time that the vinegar fell into them, for then it impairs them from the beginning to the end. And there are four kinds of imparting of taste: There is a taste that improves it from the beginning to the end such as the example of wine in a cooked dish of meat or of fish. And this is forbidden a definite prohibition. And there is a taste that is deteriorating from the beginning until the end such as the example of a fatty, oily substance of fish or of meat with honey, and this is permitted ab initio. And there is something that is deteriorating from the beginning, but improves it at the end, such as the example of honey in wine which does damage to it at its time but when it tarries in it until the strength of the wine will do damage to it. The honey provides it taste and smell. And there is something that improves [its taste] [at the beginning] and at the end, as in the case of the fat of meat with butter or the taste is absorbed in the utensil which is not of the same day which improves it as it enters into it, and afterwards it deteriorates, and these two are prohibited from doubt. Therefore, if the dish of these pounded grains that vinegar fell into them which were not scalding hot, they are forbidden from doubt, since the vinegar in a dish of pounded grains early improves the flavor, and even though they improve its flavor, afterwards, it impairs it. It improves and at the end impairs and is forbidden.
+
+Mishnah 3
+
+אם היה בחזקת המשתמר – all the while that he did not inform him that he going away, it is presumed to be watched, and even if he went away a mile. For the heathen gets heated and says: “now the Israelite comes and sees me.”
+אם הודיעו שהוא מפליג – and he (i.e., the Jewish watchman) distances himself from him and the jugs are closed.
+כדי ששתום – if he delayed in order that the heathen could bore a hole in the sealing clay of the jug and he returns and seals the hole and the seal dries, it is prohibited.
+ישתום – open, like (Numbers 24:3): “whose eyes are open/true,” that his eye is open.
+רבן שב"ג אומר – He does not forbid other hat if he delayed in order to open all of the sealing clay of the jug.
+ויגוף – and make another sealing clay.
+ותיגוב – to become dried and glossy but for the making a hole/cavity in the sealing clay of the jug and especially with a sealing clay of plaster this is what the Rabbis dispute against Rabban Shimon ben Gamliel for they are suspicious of the opening of a hole because they don’t recognize that the plaster is white and it is not recognized between something new to something od, but in stopper of clay the Rabbis admit to Rabban Shimon ben Gamaliel that the wine is not lessened until he would delay enough until he can open it up completely, and it would dry and become glossy. And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 4
+
+המניח יינו בקרון או בספינה – with the heathen.
+בקפנדריא – a shortcut that he enters in this gate and leaves from another gate opposite him.
+ורחץ – in the bathhouse.
+מותר – for since the heathen did not know that he delayed, he trembles and does not touch it. And our Mishnah teaches us the dispute of Rabban Shimon ben Gamaliel and the Rabbis in these three segments [of the Mishnah]. For if it (i.e., the Mishnah) [only] taught that a heathen that was moving pitchers of wine, I might think that there, the heathen trembles for he holds that now he will see me. But on a ship or a wagon, he would be absent himself from his ship and does what he wants and does not tremble. But if [the Mishnah] only taught about the ship and the wagon and did not teach about a heathen placing it in his store, , I would think that in the ship and on a wagon, he trembles, for he holds that perhaps in another place, I will go and stand from the other side and he will see me. But when the heathen places it in his store, for one could say that he has designate it for a gate and does whatever he wants. I would say, no. It is necessary. And in all of this, the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 5
+
+דלפקי – a utensil upon which one places cups and jugs with food and drink, and from it, they take and place [food and drink] on the table, but not one of those seated takes anything from the side-table but rather from the table.
+ואם אמר לו הוי מוזג ושותה – for since he extended to him permission, even for what was on the side-table, it is prohibited, for he relied upon it and came in contact with all of it.
+חביות פתוחות – that are found in the house that he placed there.
+כדי שיפתח ושתום ויגוב – this anonymous section is according to Rabban Shimon ben Gamaliel and he Halakha is according to him.
+
+Mishnah 6
+
+בולשת – soldiers who search breaches made in houses. It is the Aramaic for searching and patrolling.
+
+Mishnah 7
+
+תן לנו את דמיה – for they had not purchased, and he is not liable to them other than money.
+המוכר יינו לנכרי פסק –[fixed a price] with him in money before he measured the money (see Tractate Bava Batra, Chapter 5, Mishnah 7), it is permitted. For “pulling” with a heathen acquires as it does with an Israelite. And when the Israelite measured it out (i.e., the money) in his utensils, and the utensil came into the domain of the heathen, the heathen acquired it through “pulling,” and the Israelite would have Zuzim with the heathen as a loan but libation wine it would not be until he came in contact with it.
+מדד עד שלא פסק – the sum of the money: such and such wine for such and such amount of money, 
+דמיו אסורין – his monies are forbidden, for the heathen does not acquire now through “pulling” because he did not fix the price, he did not rely that he would acquire through “pulling” lest his monies would increase. Therefore, when he came in contact with it, it was libation wine in the domain of the Israelite for the heathen had not yet acquired it until the price was fixed.
+אם יש בו עכבת יין – if the funnel in which the wine was measured first the wine of the heathen, the retention of wine/drops of wine remaining on the rim that delays the wine on its lip that a drop won’t go out or two drops.
+אסור – for wine of the Israelite is missing because of that drop of wine libation in the funnel.
+המערה מכלי לכלי – an Israelite who emptied from his utensil to the utensil in the hand of the heathen or into the utensil where there is libation wine in it.
+את שמערה ממנו מותר – the wine that remains in the upper utensil that is in the hand of the Israelite is permitted.
+ואת שעירה בתוכו – the continuous flow/jet that went out from the utensil of the Israelite, even though it did not arrive into the utensil that is in the hand of the idolater and all the more so, that which arrived into the utensil of the idolater is prohibited for the jet produced by pouring out is a connection (i.e., the liquid at one end, if touched by a gentile, affects that in the vessel- see Talmud Avodah Zarah 56b). But our Mishnah which permits what remains in the utensil that is in the hand of the Israelite is speaking about the case for example, where he breaks off the connection of the flow, withdraws the pouring vessel before the jet reaches the vessel into which it is poured – see Talmud Avodah Zarah 72b), that prior to his coming in contact with the continuous flow in in the lower utensil that is in the hand of the heathen, the upper vessel that was attached to the utensil in the hand of the Israelite was interrupted , and if there wasn’t here an uninterrupted flow of liquid poured from vessel to vessel that would connect what was in the upper utensil to what is in the lower utensil. Alternatively, he hatchelled it by beating it as he cast out the wine from the upper utensil in the manner that they cast from the bowl in which the sprinkling is done and there was no duct nor an uninterrupted flow that would connect between the wine that is in the utensil in the hand of the Israelite to the utensil that is in the hand of the heathen. But, if there was there a connection, all that remained in the upper utensil that is in the hand of the Israelite is prohibited, for he hold that the jet produced by pouring out is a connection (the liquid at one end, if touched by a gentile, affects that in the vessel) which is prohibited in libation wine and such is the Halakha.
+
+Mishnah 8
+
+ומים במים – water that was offered as a libation to idolatry or was worshipped, with permitted water 
+בכל שהוא – in any [miniscule] amount it makes no difference whether something declared valid because one part of it was indisputably valid to something prohibited or something that was absolutely prohibited that fell to something permitted, It prohibits its own kind in any [miniscule amount], as long as the prohibited thing that falls into something permitted falls from a utensil whose rim is wide and that the wine that leaves the utensil is a large measure at one time. But when one empties libation wine from a small utensil that does not produce other than a drop at a time, and it fell into permitted wine, even all day long, we say that which comes out first is annulled. But if he emptied something permitted into something prohibited, all that which he emptied from it into the prohibited substance is prohibited, and even from a full cask into one drop. But the conclusion of the matter according to the Halakha regarding all the prohibitions in the Torah whether of their own kind or not of their own kind is concerned with the imparting of a taste except for the cases of eatables forbidden pending the separation of sacred gifts and libation wine with their own kind with any [miniscule amount] and not of their own kind with the imparting of a taste. Libation wine is because of the stringency regarding idolatry. Cases of eatables forbidden pending the separation of sacred gifts because as it is made permitted, so is its prohibition, like the case of one [sheaf of] wheat exempts the pile, so too, one [sheaf of] wheat makes the entire pile forbidden pending the separation of sacred gifts. But if a prohibition from the rest of the prohibitions was mixed with something permitted- if something of one species was mixed with something that was not of its species for one could establish by taste if it is priest’s due/Terumah that was combined with non-holy produce/Hullin, a Kohen could taste it, and if it is a prohibited substance, a non-Jewish baker can taste it and if he says that in this mixture there isn’t the taste of Terumah or the taste of something prohibited, it is all permitted. But if something of one species was mixed with something of the same species where one cannot establish the taste, or something of one species [being mixed] with something of a different species and there is no Kohen or non-Jew present that we can rely upon him, if it is something prohibited from forbidden fats, from the blood of something that died of itself or torn, forbidden animals or reptiles (i.e., all kinds of forbidden foods) and similar things, we estimate it with sixty [parts], for if there are sixty parts of permitted substance in opposition to the prohibited substance, it is all permissible, but if not, it is all prohibited. But, if the prohibition is Terumah/priest’s due, Hallah and First Fruits/Bikkurim, we estimate/calculate it with one hundred [parts] of something permitted. But if we are dealing with Orlah/fourth year fruit, and mixed seeds in the vineyard, we calculate it with two-hundred parts.
+
+Mishnah 9
+
+ואלו אסורים ואוסרין בכל שהוא – every place where they were mixed there, even one in one-thousand, forbids everything.
+יין נסך – one jug in one-thousand jugs forbids benefit of all of them , but this is not the Halakha but rather, as we have written at the end [the chapter] "כל הצלמים" /all of the [idolatrous] images (Tractate Avodah Zarah, Chapter 3, Mishnah 9): They take the monies of that jug to the Dead Sea, and the rest – everything is permitted to derive benefit but prohibited to drink.
+ועבודה זרה – a figure that was worshipped and mixed with one thousand figures which are not idolatrous.
+ועורות לבובין – these are also forbidden to derive benefit from them as we mentioned in the chapter"אין מעמידין"/we don’t leave (Tractate Avodah Zarah, Chapter 2, Mishnah 3).
+וצפורי מצורע וחולין שנשחטו בעזרה – things prohibited to derive benefit from and in Chapter two of [Tractate] Kiddushin (Mishnah 9) we explain them.
+ושעיר נזיר – they are prohibited to derive benefit from as it is written (Numbers 6:18): “and take the locks of his consecrated hair and put them on the fire that is under the sacrifice of well-being.” And if a bundle of the hair of the Nazirite, een one thousand bundles of the rest of the hair, all are prohibited to derive benefit from them.
+ופטר חמור – are prohibited to derive benefit all the while that it is not redeemed.
+ובשר בחלב – a piece of meat that was cooked in milk and became combined with one-thousand pieces [of meat], it prohibits all of them regarding deriving benefit. And this Tanna/teacher holds that a thing where it is customary to be counted and its prohibition is one of deriving benefit, prohibits the mixture in any amount, and aall of these are considered in our Mishnah a thing where it is customary to be counted, and their prohibition is a prohibition of deriving benefit.
+הרי אלו – o exclude that which is forbidden to derive benefit and it is not customary to count, or where it is their practice to be counted, and are not forbidden from deriving benefit, which do not forbid the mixture in any [even miniscule] amount.
+
+Mishnah 10
+
+שנפל לבור – [a cistern] of wine.
+כולו אסור בהנאה – that the wine which was poured as a libation for idolatry prohibits in the same species in any [miniscule\ amount. But wine of gentiles in which it is not known if it was used for a libation to idolatry of non-Jews where they did not know about it that it had definitely been poured as definite libation, even though it is prohibited to derive benefit from it, its mixture does not prohibit deriving benefit from it, but rather, all of it should be sold to non-Jews, outside of the monies of that wine which is not known whether or not it had been poured as a libation to idolatry, and such is the Halakha.
+
+Mishnah 11
+
+שזפתה עובד כוכבים – it is the way to cast upon it a little bit of wine to remove [knots] of pitch.
+מנגבה – with water and ashes [to remove wine from the coat of pitch].
+ושל עץ – that requires a lot of pitch, and it absorbs a lot of wine.
+רבי אומר ינגב – [it is scoured] with a stone. But the Halakha is not according to Rabbi [Yehuda HaNasi].
+ושל חרס – whether [the opinion of] Rabbi [Yehuda HaNasi], whether [the opinion of] the Rabbis, even though he has peeled/scraped off the pitch, it is prohibited, for earthenware without pitch absorbs wine.
+
+Mishnah 12
+
+כלי תשמיש – of a meal, and specifically metal utensils or earthenware utensils that are coated with lead, and glass utensils are like metal utensils [as well].
+את שדרכו להטביל – meaning to say, a utensil that is appropriate to become pure through ritual immersion and it doesn’t require another improvement/repair for example that it is used through cold water.
+מטביל – in a Kosher Mikveh for the ritual immersion of a woman and its immersion permits it.
+להגעיל – as for example, kettles and pots of metal whose use is through boiling water.
+יגעיל – in hot water that we bring them into a kettle filled with boiling water and we leave them in there a bit and this is after we scour them and remove their rust/mold and afterwards immerse them in a Mikveh that is kosher for the immersion of a woman, and they are permitted.
+ללבן – utensils that we use them through the fire with something dry, without broth/juice of meat as we explain further on such as the examples of spits/skewers and grilles.
+מלבנו באור – until there would be sparks flying off from them, and afterwards, we immerse them and they are then permitted.
+שפה – insert it in the ground hard ten times, and if there are no indentations in it, one can eat cold on it, or we sharpen it with its whetting implement of stone and one can eat on it, even boiling [foods]. But if there were indentations in it, we make it white-hot, and all of them that were used before they were not boiled or before they were made white-hot or before it was immersed [in a Mikveh], it is permitted.
\ No newline at end of file
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+Bartenura on Mishnah Avodah Zarah
+ברטנורא על משנה עבודה זרה
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה עבודה זרה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>לפני אידיהן של גויים.</b> שם כינוי לגנאי לחגיהם ולמועדיהם:
+<b>לשאת ולתת.</b> למכור ולקנות. משום דאזלי ומודו לע״ז ביום אידם:
+<b>להשאילן.</b> בהמה וכלים, מידי דהדרא בעינא:
+<b>להלוותם.</b> מעות. דלא הדרי בעין, דמלוה להוצאה נתנה:
+<b>לפורען.</b> כשהן נפרעים אזלו ומודו לע״ז ביום אידם:
+<b>מפני שהוא מיצר.</b> על מעותיו שאינם חוזרים לו, ולא אזיל ומודה:
+<b>שמח הוא לאחר זמן.</b> למחר ביום אידו, ואזיל ומודה. ואין הלכה כר׳ יהודה. ודוקא במלוה בשטר אסור להפרע מהם, אבל במלוה על פה שרי, מפני שהוא כמציל מידם:
+
+Mishnah 2
+
+<b>לאחר אידיהן מותר.</b> וכן הלכה. ובגולה שאין אנו יכולים להעמיד עצמנו מלשא וליתן עמהם שעקר פרנסתינו מהם ועוד משום יראה אינו אסור אלא יום אידם בלבד ויום ראשון הוא יום אידם של נוצרים לפיכך אסור לשאת ולתת עם הנוצרים בכל יום ראשון וכן בכל יום איד שלהם שעושים אותו כגון נט"ל ופשקוו"ה אבל שאר ימי אידם שעושים לשם הקדושים שלהם שאין תופשים בהם שם אלהות מותר. והאדנא נהוג עלמא היתר אפילו בכל יום אידם משום דקים להו לרבנן בגוייהו דלא אזלו ומודו. [דכל הני דאתסרי בזו המסכתא מיירי בעובדי אלילים וע״ז ממש]:
+
+Mishnah 3
+
+<b>קלנדיא.</b> שמונה ימים אחר תקופת טבת:
+<b>סטרנורא.</b> שמונה ימים קודם התקופה. לפי שראה אדם הראשון יום שהיה מתמעט והולך, אמר, אוי לי שמא בשביל שסרחתי חוזר העולם לתוהו ובוהו, עמד וישב שמונה ימים בתענית [ובתפלה], כיון שנפלה התקופה וראה יום שמאריך והולך, אמר מנהגו של עולם הוא, עמד ועשה שמונה ימים טובים. לשנה אחרת, עשאן לאלו ואלו ימים טובים. הוא קבעם לשמים, והם קבעום לע״ז:
+<b>קרטסים.</b> יום תפיסת בו מלכות, וקבעום יום איד:
+<b>גינוסיא.</b> יום שמעמידין בו מלך:
+<b>יום הלידה.</b> יום שנולד בו המלך:
+<b>שריפה.</b> ששרפו עליו כלי תשמישו כדרך ששורפין על המלכים:
+<b>יש בה ע״ז.</b> כלומר אותו היום יש להם איד לע״ז, וכן משנה לשנה כל ימי בנו. וכל הנך דחשבינן עד השתא, חשיבי להו ואסורים שלשה ימים לפניהם:
+<b>אבל יום תגלחת זקנו,</b> שאינו זמן הקבוע לרבים אלא כל אחד כשמגלח עושה יום איד:
+<b>ובלוריתו.</b> שמניח בלורית מאחריו כל השנה כולה ואינו מגלחה אלא משנה לשנה, ויום שמגלחה עושה יום איד:
+<b>ויום שעלה מן הים.</b> ומקריב זבחים לע״ז על שנצול. בכל הנך אינו אסור אלא אותו היום ולא לפניו, דלא חשיבי כולי האי:  
+
+Mishnah 4
+
+<b>עיר שיש בה ע״ז.</b> שיום איד [יש] לבני העיר היום לע״ז שבעיר:
+<b>חוצה לה.</b> ואפילו סמוך לעיר מאד מותר לשאת ולתת עם היושבים חוץ לעיר, שאין נמשכים אחר אותה ע״ז. שכן מנהגם יום איד של אלו אינו כיום איד של אלו:
+<b>מהו לילך שם.</b> באותה העיר ביום ע״ז שלהם:
+<b>בזמן שהדרך מיוחדת לאותה העיר.</b> שהדרך הכבושה מכאן לאותה העיר, מיוחדת לאותה העיר לבדה. אסור לילך שם, מפני שנראה כמהלך שם לעבוד ע״ז. ואם היה דרך מסלול הולך גם לעיר אחרת, מותר, שהרואה אומר למקום אחר הוא הולך:
+<b>היו בה חנויות מעוטרות.</b> וסימן הוא להם שאותם חנויות של ע״ז, ליטול הכומרים מהם מכס:
+<b>ושאינן מעוטרות מותרות.</b> דבאותם שאינם מעוטרות לא שקלי מיניה מכס לע״ז ולא מטי לע״ז הנאה מנייהו. ולמזבן מנייהו דבר המתקיים, שרי ביום אידם, שסתמו המוכר עצב ולא אזיל ומודה:  
+
+Mishnah 5
+
+<b>אצטרובלין.</b> פירא דארזא:
+<b>בנות שוח.</b> מין ממיני התאנים הגדולים הלבנים. אסור לישראל למכור אלו לעובדי ע״ז:
+<b>פטוטרות.</b> בפטוטרותיהם קאמר, כלומר בעוקצין שלהם שהם נתלין בו. דמסתמא העובד ע״ז רוצה להקריבן תקרובת לע״ז:
+<b>תרנגול לבן בין התרנגולין.</b> לקח העובד ע״ז מישראל תרנגולים הרבה, מותר למכור ביניהם תרנגול לבן. דכיון דשקיל אחריני לאו לע״ז בעי להו:
+<b>ופירושן אסור.</b> אם פירש דלע״ז בעי להו, אסור. ואצטריך למתני, דסלקא דעתך אמינא האי גברא לאו לע״ז בעי להו, והאי דקאמר הכי, סבר כי היכי דההוא גברא אביק בה כולי עלמא נמי אביקו, ואימא הכי כי היכי דליתבו לי, קמשמע לן:
+<b>דקל טב.</b> פירות דקל משובח שפירותיו רגילין להקריב מהן לע״ז:
+<b>וחצב.</b> קנים שעושין מהן הצוקר״א:
+<b>ונקליבם.</b> מין עשב משובח מאד. והלכה כר׳ מאיר:
+
+Mishnah 6
+
+<b>אין מוכרין בהמה גסה.</b> דגזרינן מכירה אטו שכירות והשאלה, שהיא בהמתו של ישראל, ויעשה בה הנכרי מלאכה בשבת. ועל ידי סרסור דליכא לאחלופי בשכירות, שאין הסרסור משכיר. שרי למכרה:
+<b>שלימים ושבורים.</b> שאף השבורים חזו למלאכה, שטוחנים בהם:
+<b>רבי יהודה מתיר בשבורה.</b> ואין הלכה כר׳ יהודה:
+<b>בן בתירא מתיר בסוס.</b> ואפילו הסוס שהציידים מביאים עליו העופות שצדין בו. קסבר החי נושא את עצמו. ורבנן סברי, דוקא אדם נושא את עצמו, הלכך אם לא היה מיוחד אלא לרכוב עליו מותר, אבל להביא בעל חי אחר חוץ מאדם, אסור. ואין הלכה כבן בתירא:  
+
+Mishnah 7
+
+<b>כל דבר שיש בו נזק לרבים.</b> כגון כלי מלחמה חרבות ורמחים:
+<b>בסילקי.</b> טירה גבוהה. ושם יושבים לדון בני אדם ומפילין אותם משם ומתים:
+<b>גרדום.</b> בנין אחד, והוא עשוי לדון דיני נפשות:
+<b>איצטדיא.</b> מקום שחוק שמביאים שם שור נגח והורג את האדם:
+<b>בימה.</b> כעין מגדל קצר וגבוה. עשוי כדי לדחוף האדם משם והוא מת:
+<b>בימוסיאות.</b> בנינים שאינם לא לצורך ע״ז ולא להמית בני אדם:
+<b>כיפה.</b> ארקוולט״ו בלע״ז. דרך עובדי עבודה זרה להעמיד ע״ז בבית מרחצאותיהם:
+
+Mishnah 8
+
+<b>אבל מוכר הוא משיקצץ.</b> שלא יהא מוכר לו המחובר אלא לאחר שיקצץ. אבל כל זמן שהוא במחובר, לא, שנמצא נותן לו חנייה בקרקע, והתורה אמרה (דברים ז׳) לא תחנם, לא תתן לו חנייה בקרקע:
+<b>אין משכירין להם בתים.</b> גזירה משום מכירה דאיסורא דאורייתא הוא:
+<b>ואין צריך לומר שדות.</b> דאיכא תרתי דאיסורא, חנייה בקרקע ומפקיען מן המעשרות:
+<b>ובסוריא.</b> ארם צובה, שכבש דוד ואינה קדושה כקדושת הארץ:
+<b>משכירין להם בתים.</b> ולא גזרינן אטו מכירה. דאי נמי אתי לידי מכירה לא עבר אדאורייתא, דכי כתיב לא תתן להם חנייה, בארץ ישראל כתיב. ומיהו מכירה לכתחלה לא, משום מכירה דא״י:
+<b>אבל לא שדות.</b> דאיכא תרתי לאיסורא:
+<b>ובחוצה לארץ.</b> דמרחק, וליכא למגזר מכירה דהתם אטו מכירה דארץ ישראל:
+<b>מוכרין בתים ומשכירין שדות.</b> אבל מכירה דשדות לא, כיון דאיכא תרתי:
+<b>רבי יוסי אומר כו׳</b> והלכה כרבי יוסי. ובלבד שלא ישכיר בארץ ישראל לשלשה נכרים ביחד, שלא יעשה שכונה של נכרים:
+
+Mishnah 9
+
+<b>אף במקום שאמרו להשכיר.</b> לר׳ מאיר בסוריא דוקא ולא בארץ ישראל, ולרבי יוסי אפילו בארץ ישראל:
+<b>לא לבית דירה אמרו.</b> אלא להכניס שם תבן ועצים וכיוצא בזה:
+<b>מפני שהיא נקראת על שמו.</b> והנכרי מחממה בשבת ויאמרו מרחץ של פלוני יהודי רוחצים בה בשבת. ולא דמי לשדה של ישראל שאריס נכרי עושה בה מלאכה בשבת, דשדה לאריסות עבידא, והנכרי אריסותא דנפשיה קא עביד, אבל מרחץ לאו לאריסותא קא עבידא ואין הכל יודעים שהישראל השכירה לנכרי, ולכך אסור. ובזמן הזה שדרך להוריד אריס למרחץ לשנה, למחצה לשליש ולרביע כדרך שמורידין לשדות, שרי להשכיר מרחץ לנכרי, ואע״פ שהנכרי עושה בה מלאכה בשבת מידע ידעי שהעכו״ם אריס בה ואריסותא דנפשיה קא עביד:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אין מעמידין בהמה בפונדקאות.</b> העשויין להתאכסן שם עוברי דרכים לפי שהנכרים חשודים על הרביעה. אפילו נקבות אצל נקבות אסור, לפי שהעובדי כוכבים מצויים אצל נשי חביריהם ופעמים שאינו מוצאה ומרביע את הבהמה:
+<b>ולא תתיחד אשה עמהן.</b> אפילו ביחוד שכיוצא בו אצל ישראל מותר, כגון שאשתו עמו, אצל נכרי אסור, דנכרי אין אשתו משמרתו:
+<b>לא תילד את הנכרית.</b> מפני שמגדלת בן לעבודה זרה. ובשכר, מותרת, משום איבה:
+<b>אבל נכרית מילדת את בת ישראל.</b> בזמן שאחרות עומדות על גבה. אבל בינה לבינה לא, שחשודה על שפיכות דמים שמא תהרגנו:
+
+Mishnah 2
+
+<b>רפוי ממון.</b> בהמתו:
+<b>רפוי נפשות.</b> גופו. ואם אמר לו סם פלוני יפה לך, אפילו רפוי נפשות מותר להתרפאות ממנו:
+<b>אבל לא בינו לבינו.</b> ואי רואה במראה, מותר. דמימר אמר הנכרי, הואיל ומסתפר הכי אדם חשוב הוא, ומתירא להורגו:  
+
+Mishnah 3
+
+<b>שהיה מתחלתו יין.</b> לאפוקי היכא דקנה הנכרי חומץ מישראל, דלא מתסר בהנאה. דטעמא דמתסר בהנאה, משום דלמא נסכיה לע״ז, וחומץ לא קא מנסך לע״ז:
+<b>וחרס הדרייני.</b> אדריאנוס קיסר היה מגבל טיט ביין ועושה ממנו כלים ולא היה מצרפן בכבשן, ונושאים אותן במלחמה, וכשרוצים לשתות משימים אותם החרסים במים ונימוחים שם, והטיט שוקע למטה, ונשאר היין מזוג במים. ועל שם אדריאנוס, נקרא חרס הדרייני:
+<b>עורות לבובים.</b> קורעים הבהמה מחיים כנגד הלב כמין נקב עגול ומוציאין הלב ומקריבין אותו לע״ז:
+<b>משוך מותר.</b> שאין עושין לע״ז אלא עגול. והלכה כרבן שמעול בן גמליאל:
+<b>היוצא אסור בהנאה.</b> שכבר נעשה תקרובת:
+<b>לתרפות.</b> לטעות עבודה זרה [למרחוק. רש״י]. מקום ערותה של אשה נקרא בית תורפה:
+<b>אסור לשאת ולתת עמהם.</b> דאזלו ומודו לע״ז. ועוד, דזבני מידי דצריך לתקרובת ע״ז. והלכה כרבי עקיבא:
+
+Mishnah 4
+
+<b>נודות.</b> של עור:
+<b>וקנקנים.</b> של חרס:
+<b>אין איסורן איסור הנאה.</b> ודינייהו הכי, אם חדשים הם, מותר לתת לתוכן יין מיד. ואם הכניס בהן הנכרי יין לקיום, ממלא אותם מים ומשהה בתוכן שלשה ימים מעת לעת, אלא שמערה המים בכל יום מעת לעת של שלשה ימים ומשים מים אחרים תחתיהם, ואח״כ מותר לשום בתוכו יין. ואם ישנן שנים עשר חדש שלא היה בהם יין של נכרים, מותרין מיד אחר שנה בלי עירוי:
+<b>חרצנים וזגים.</b> פסולת של ענבים גרעינים שבפנים והקליפים שבחוץ:
+<b>לחים.</b> כל שנים עשר חודש אסורים בהנאה:
+<b>ויבשים.</b> לאחר שנים עשר חודש מותרין אפילו באכילה:
+<b>המורייס.</b> שומן של דגים. ורגילין היו שמערבין בו יין. אבל אם ניכר ממנו שלא נתערב בו יין, כולי עלמא לא פליגי דשרי:
+<b>בית אונייקי.</b> שם כפר, שרוב עגלים הנמצאים שם קרבים לעבודה זרה. ר׳ מאיר חייש למיעוטא וסבר דאע״ג דרוב עגלים הוו מיעוטא כנגד שאר בהמות, חיישינן למיעוטא, וכל הגבינות הנמצאות שם אמרינן דלמא בקיבת עגלי ע״ז העמידן. וחכמים לא חיישי למיעוטא. ואין הלכה כר׳ מאיר בכל הני תלתא בבי:
+
+Mishnah 5
+
+<b>מפני מה אסרו גבינות של נכרים.</b> באכילה. ולרבנן קא בעי. ומשום חלב של בהמה טמאה ליכא למיחש, דקים לן דחלב בהמה טמאה אינה נקפה:
+<b>שורפה חיה.</b> דפירשא בעלמא היא:
+<b>בקיבת עגלי עבודה זרה.</b> ואע״ג דפירשא בעלמא היא, אסור, דשאני ע״ז דכתיב בה (דברים י״ג:י״ח) ולא ידבק בידך מאומה מן החרם:
+<b>השיאו לדבר אחר.</b> ולא רצה להגיד לו טעמו של דבר. מפני שעדיין לא עברו שנים עשר חודש שנגזרה גזירה זו, וכי גזרי רבנן גזירה לא מגלו לטעמא עד תריסר ירחי שתא עד שתתפשט גזירתן, דלמא איכא דלא סבירא ליה לטעמא ואתי לזלזולי ביה. וטעמא דאסרו גבינות של נכרים, מפני שמעמידין אותה בעור קיבה של שחיטת נכרים שהיא נבילה. ואע״פ שהוא דבר מועט כנגד כל החלב, כיון שהוא מעמיד החלב ועושה בו מעשה לא בטל, דקיי״ל הכל הולך אחר המעמיד. ומשום בשר בחלב לא היה אסור, כיון שהבשר בפני עצמו מותר אינו אוסר בחלב אע״פ שמעמידו, עד שיתן בו טעם. אבל דבר של איסור מעיקרו, אוסר בהיתר אע״פ שאינו נותן בו טעם, כל זמן שהוא מעמיד:
+<b>כי טובים דודייך מיין.</b> הקב״ה אומר כן לכנסת ישראל:
+<b>אין הדבר כן.</b> אלא כנסת ישראל אמרה לפני הקב״ה, ערבים עלי דברי דודיך כלומר תקנות שתקנו וגזרו החכמים, יותר מיינה של תורה, מעיקר תורה שבכתב:
+
+Mishnah 6
+
+<b>הפת והשמן וכו׳</b> כל הני, אסורין משום חתנות. ופת של נחתומין התירוהו, אבל פת של בעלי בתים לא הותר אלא להולכי דרכים ובשעת הדחק. והשמן ראו שלא פשט איסורו ונמנו עליו והתירוהו, כדמסיק במתניתין:
+<b>ושלקות.</b> כל דבר שבשלו אותו הנכרים, ואפילו בשלו אותו בכליו של ישראל ובפניו שאין לחוש לתערובת איסור ולגיעולי נכרים, אסרוהו משום בשולי נכרים. והוא שלא סייע בו ישראל לא בתחלה ולא בסוף. ולא אסרו משום בשולי נכרים אלא דבר שאינו נאכל כמו שהוא חי ועולה על שלחן מלכים ללפת בו את הפת. אבל אם חסר אחת מאלו, אין בו משום בשולי נכרים:
+<b>וכבשין שדרכן לתת בהן יין.</b> ואין איסורן איסור הנאה, לפי שאין טעם היין ניכר בהן. אבל באכילה אסורין:
+<b>טרית טרופה.</b> מין דגים טהורים שטורפין אותן דק דק ואינן ניכרין. ואסורין כשנלקחו מן הנכרים, שמא [נכתש] עמהם דג טמא:
+<b>וציר שאין בה דגה.</b> דג קטן שנקרא כלבית. ודרכו שהוא גדל בתוך [ציר של] דגים טהורים, וכשיש ציר דג טמא מעורב עמו לא יגדל בו כלבית:
+<b>והחילק.</b> מין דגים קטנים טהורים, ואין להם סנפיר וקשקשת, ועתיד לגדל אחר זמן. ודגים קטנים טמאים הדומים להם מתערבים עמהם ואינם ניכרים אפילו כשאינה טרופה. אבל טרית אין הדגים טמאים דומים לה, ולכך שרי כשאינה טרופה:
+<b>חלתית.</b> כך שמה בערבי. וחותכין קרטיו בסכין. ואסורה משום שמנונית דסכין, דאגב חריפותא [דחלתית] ממתקת היא טעם השמנונית הנבלע בה:
+<b>ומלח סלקונטית.</b> מלח שכל גדולי רומי אוכלין אותה, ורגילין למשוח אותה בחלב חזיר ובשומן דגים טמאים והיא גסה ולבנה ביותר:  
+
+Mishnah 7
+
+<b>וישראל רואהו.</b> לאו דוקא רואהו, אלא כיון דאי קאי חזי ליה אע״ג דכי יתיב לא חזי ליה, הנכרי ארתותי מרתית, אמר השתא קאי וחזי לי:
+<b>והדבדניות.</b> החלות שרודין מן הכוורת שבהם הדבש. אע״פ שהו נוטפות לא חיישינן שמא עירב בהם יין נסך. פירוש אחר, אשכולות של ענבים. אע״פ שהיין נוטף מהן אין בהן משום יין נסך, ואין בהם משום הכשר משקה שיהא מוכשר לטומאה, דסתמן לאכילה ולא ניחא ליה במשקה הנוטף מהן:
+<b>וטרית שאינה טרופה.</b> ואע״פ שהיא עשויה חתיכות, [נשאר] ראש הדג ושדרתו קיימין וניכר שהוא טהור:
+<b>עלה של חלתית.</b> דהא לא מפסקו לה בסכין:
+<b>וזיתים גלוסקאות מגולגלים.</b> זיתים הכנוסים בכלי עגול ומתחממים ונעצרים מאליהן ונעשים כגלוסקים מגולגלים כמו ביצה מגולגלת שנתחממו:
+<b>השלחין אסורין.</b> אם נתרככו הזיתים כל כך עד שכשלוקח הזית בידו הגרעין שבתוכו משתלח ונופל מאליו, אסורין, דמחמת היין נתרככו. ואין הלכה כרבי יוסי:
+<b>מן הסלולה.</b> מן הסל שלפני החנוני, אסורים. שמזלף עליהם יין כדי שיתרככו:
+<b>מן ההפתק.</b> ממקום שכונסן שעוצרים אותם שם זה על זה, מותרין. שאינו מזלף עליהן יין עד שנותנן לפניו למכור:
+<b>וכן לתרומה.</b> וכן כהן החשוד למכור תרומה לשם חולין, כל הנמצא לפניו אסור, שמא תרומה היא. אבל הבא מן האוצר, מותר, דארתותי מרתת דלמא שמעי רבנן ויפקירו כל האוצר:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל הצלמים אסורים.</b> בהנאה:
+<b>שהם נעבדים פעם אחת בשנה.</b> כשהשמש באותה מעלה שהצלם עשוי בו. דאע״ג דאיכא טובא שאינן אלא לנוי ואינן נעבדין, ר׳ מאיר לטעמיה דחייש למיעוטא:
+<b>כל שיש בידו וכו׳</b> דהני ודאי נעבדים, הם דמשום חשיבותייהו אשקלינהו להנך חפצי בידייהו. והוסיפו עליהם בברייתא, חרב ועטרה וטבעת. והלכה כחכמים. ואין אסורין אלא כשעומדין על פתח המדינה. ובכפרים שאין דרכן לעשות צורות לנוי, דברי הכל אסורין ואפילו אין בידו דבר, דלמפלחינהו עבדי להו:  
+
+Mishnah 2
+
+<b>הרי אלו מותרין.</b> דכי הוו שלמים ספק עבדום ספק לא עבדום, ואפילו אם תימצי לומר עבדום, שמא בטלום ולכך שברום, והוי ספק ספיקא ולקולא:
+<b>שכיוצא בהם נעבד.</b> תבנית יד לבדה הן עושים מעיקרא ועובדין אותה:
+
+Mishnah 3
+
+<b>צורת חמה צורת לבנה.</b> פירש הרמב״ם ז״ל, לא שימצא עיגול ויאמר זהו השמש, או כמין קשת עגול ויאמר זו לבנה, אלא שימצא הצורה שמיחסים אלו הוברי שמים לשמש וירח, כמו שאמרו שצורת השמש צורת מלך מעוטר יושב על עגלה, וכן כל ביוצא בזה:
+<b>צורת דרקון.</b> צורת נחש שיש לו ציצין וקשקשין כקשקשי הדג, ואומרים שהיא צורה לתלי הלבנה, והיתה נעבדת באותן הימים. ואפילו לרבנן דאמרי לעיל שאר כל הצלמים מותרין, מודו דהנך אסירי, דאורחייהו למפלחינהו:
+<b>שעל המכובדים.</b> כלים נאים שתשמישן לנוי ולכבוד, כגון שירים ונזמים וטבעות וכיוצא בהם:
+<b>מבוזים.</b> כגון יורות וקומקומסים ומחמי חמין ודומיהן. והלכה כרשב״ג:
+<b>וזורה לרוח.</b> שלא יהנה ישראל ממנה:
+<b>אף הוא.</b> אם יזרנו לרוח גם עתה יש הנאה לישראל ממנו, שהיא נעשית זבל:  
+
+Mishnah 4
+
+<b>אפרודטי.</b> צורת כוכב נוגה. כך פירש הרמב״ם ז״ל:
+<b>אין משיבין.</b> דבר תורה במרחץ, לפי שאדם עומד שם ערום:
+<b>היא באתה בגבולי.</b> שהמרחץ קדם לה, והמרחץ נעשה לכל הבא לרחוץ. ועוד תשובה אחרת, אין אומרין נעשה מרחץ נוי לאפרודטי, דמרחץ לאו דבר של נוי הוא, אלא נעשה אפרודטי נוי למרחץ, שאפרודטי משמש למרחץ, הוא טפל והיא עיקר:
+<b>ביב.</b> חריץ עשוי בקרקע להוציא שופכים לרשות החבים:
+
+Mishnah 5
+
+<b>הן מותרין.</b> ההרים עצמן מותרין לזריעה ולחצוב מהן אבנים, דמחובר לא מיתמר:
+<b>ומפני מה אשרה אסורה.</b> כלומר כי היכי דדרשינן אלהיהם על ההרים ולא ההרים אלהיהם, הכי נמי תחת כל עץ רענן אלהיהם, ולא עץ רענן אלהיהם, ולמה אמרה תורה דכתיב (דברים ז׳) ואשריהם תגדעון:
+<b>מפני שיש בה תפיסת ידי אדם.</b> שאדם נטעו. וסבר רבי יוסי שאילן שנטעו ולבסוף עבדו אסור. ותנא קמא סבר, הואיל ובתחלת נטיעתו לא נתכוין לעובדו, אין העבודה שעובד אותו אחר שהוא מחובר אוסרתו, דהוי כמי שעובד להר. ואין הלכה כרבי יוסי:
+<b>אני אובין.</b> אפרש:
+<b>ואדון לפניך.</b> אחרי שאין לנו לדרוש מיעוט מתחת כל עץ רענן, יש לומר שלא נאמר אלא למסור להם סימנים, מקום שרגילים אמוריים לעבוד שם ע״ז כדי שיחפשום ישראל ויבערום. ומיעוטא דהרים וגבעות מיהא ממעטינן ממשמעותיה שלא צוה לנו לאבד ההרים. אבל עץ רענן צוה לנו לאבד שנאמר (שם י״ב) ואשריהם תשרפון באש:  
+
+Mishnah 6
+
+<b>סמוך לבית עבודה זרה.</b> שהיה אחד מכותליו בית עבודה זרה והבית עצמו נעבד:
+<b>אסור לבנותו.</b> שבונה בית לע״ז:
+<b>כונס לתוך קרקע שלו ארבע אמות.</b> ואינו מניחו פנוי, שנמצא מהנה לע״ז שמרחיב את גבולה, אלא ממלא המקום קוצים ועושה שם בית הכסא לתינוקות:
+<b>היה שלו ושל ע״ז.</b> שמקום עובי הכותל חציו שלו:
+<b>נדון מחצה על מחצה.</b> אותו חלק של ע״ז אינו עולה בכניסת ארבע אמות. אבל חלקו עולה. שאם עוביו שתי אמות מונה אמה שלו וכונס שלש אמות בתוך שלו:
+<b>אבניו ועציו ועפרו.</b> של אותו כותל:
+<b>מטמאין כשרץ.</b> ואפילו חלקו של ישראל, לפי שאין ברירה:
+<b>כשרץ.</b> שמטמא במגע ואינו מטמא במשא. לפי שטומאת ע״ז דרבנן, אקילו בה. ואינה מטמאה בכעדשה כשרץ, אלא בכזית כמת:
+<b>רבי עקיבא אומר כנדה.</b> ואין הלכה כרבי עקיבא אפילו בע״ז עצמה, וכל שכן במשמשיה:  
+
+Mishnah 7
+
+<b>שלשה בתים הם.</b> לענין ביטול ע״ז:
+<b>בית.</b> שתחלת בנינו לע״ז, והיו עובדין את הבית עצמו, הרי זה אסור:
+<b>סיידו וכיירו לעבודה זרה.</b> שהיה בנוי מתחלה לדירת אדם, וסיידו, שליבנו בסיד. וכיירו, פיתוח וציור:
+<b>וחידש.</b> או שחידש:
+<b>נוטל מה שחידש.</b> ושאר כל הבית מותר:
+<b>הכניס לתוכו ע״ז.</b> לפי שעה ולא הקצהו לתשמיש ע״ז:
+<b>שלש אבנים הם.</b> לענין בטול:
+<b>אבן שחצבה מתחלה.</b> מן ההר:
+<b>לבימוס.</b> להושיב ע״ז עליה:
+<b>סיידה וכיירה.</b> והיא היתה חצובה ועומדת:
+<b>נוטל.</b> ישראל:
+<b>מה שחידש.</b> הנכרי, והאבן מותרת:
+<b>העמיד עליה ע״ז.</b> לפי שעה ולא הקצה האבן לבימוס:
+<b>וסילקה, הרי זו מותרת.</b> ואינה צריכה בטול:
+<b>גדעו.</b> לשם עבודה זרה, לעבוד הגידולים שיגדלו בו מעתה:
+<b>נוטל מה שהחליף.</b> הענפים שגדלו במקום אותן שגדע, ושורפן כדין אשרה, והשאר מותר:
+<b>איזו היא אשרה.</b> בגמרא מפרש, דאשלש אשרות דתנן לעיל קאי. והכי קתני, שלש אשרות הן, שתים דברי הכל, ואחת מחלוקת רבי שמעון ורבנן, ואיזהו אשרה שנחלקו רבי שמעון ורבנן, כל שיש תחתיה ע"ז, דרבנן קרו לה אשרה ואסרי לה כל זמן שיש ע״ז תחתיה, ורבי שמעון אומר אינה אשרה אלא כל שעובדין אותה, אבל כל שיש תחתיה ע״ז אין זו אשרה. ואין הלכה כר׳ שמעון:  
+
+Mishnah 8
+
+<b>לא ישב בצלה.</b> האי צל לאו תחת נוף האשרה קאמר, דלא הוי מצי למתני תו ואם ישב טהור, דהא קתני סיפא דאם עבר טמא. אלא מן האילן והלאה, דכשהחמה במזרח או במערב יש לכל דבר צל ארוך:
+<b>לא יעבור תחתיה.</b> תחת הנוף מהאילן, שהאילן מאהיל עליו. ואם עבר טמא:
+<b>היתה גוזלת את הרבים.</b> שנופה נוטה לרה״ר:
+<b>טהור.</b> דטומאה דרבנן היא, והיכא דגוזלת הרבים לא גזרו רבנן:
+<b>ירקות בימות הגשמים.</b> שהאילן קשה להם שמונע החמה מלבוא:
+<b>אבל לא בימות החמה.</b> שהצל יפה להם:
+<b>והחזרין.</b> חזרת. ובערבי חס״א:
+<b>לא בימות החמה ולא בימות הגשמים.</b> שהצל יפה להם לעולם:
+<b>שהנמיה.</b> עלין הנושרין מן האילן בימות הגשמים. ובגמרא פריך, דהא שמעינן ליה לרבי יוסי דאמר זה וזה גורם מותר, לעיל בפרקין גבי מפרר וזורה לרוח ואע״פ שנעשה זבל, דהיכא שההיתר והאיסור שניהם גורמין להביא הדבר, כגון שהקרקע של היתר והזבל של ע״ז של איסור גורמין לצמיחת הירקות, סבירא ליה לרבי יוסי שהוא מותר, והיכי קאסר הירקות הכא מפני שהנמייה נושרת עליהן. ומשני, שר׳ יוסי הכא לדבריהן של רבנן קאמר, לדידכו דאמריתו זה וזה גורם אסור, היה לכם לאסור הירקות מפני שהנמייה נושרת עליהן והיא הווה להם לזבל. ורבנן סברי, שאני הכא שאין האילן של ע״ז מועיל לירקות כלום, שמה שמשביח להם בנמייה, פוגם להם בצל. והלכה כרבי יוסי דזה וזה גורם מותר:  
+
+Mishnah 9
+
+<b>נטל ממנה.</b> מן האשרה:
+<b>חדש יותץ.</b> שההיסק הראשון שמסיקין התנור הוא מחממו ומחזיקו, והרי נתקן באיסורי הנאה. והא מתניתין אתי אליבא דמאן דאמר זה וזה גורם אסור. ואין הלכה. הלכך בין חדש בין ישן יוצן, שלא יאפו בו את הפת בהיסק זה עד שיצטנן התנור, כדי שלא יהנה מעצי איסור:
+<b>הפת אסורה.</b> בגמרא קאמר, והוא שאבוקה כנגדו, שכל שעה שהיה פת נאפה היה דולק האור בפי התנור ואופהו, שהיה נהנה מן האיסור בשעה שהיה האיסור בעין ויש שבח עצים בפת:
+<b>יוליך הנאה לים המלח.</b> דמי ככר שנתערב:
+<b>כרכור.</b> יש לאורגים עץ עשוי כמין מחט של סקאין, ומעבירין אותו על השתי כשהוא מתוח לפניהם באריגה. ואשמעינן מתניתין פלוגתא דרבי אליעזר ורבנן בהנך תרתי, דאי אשמועינן בקמייתא, הוה אמינא בהך קאמי ר׳ אליעזר משום דבעידנא דקא גמרה פת אקלי ליה איסורא, אבל כרכור דאיתא לאיסורא בעיניה. אימא מודה להו לרבנן. ואי איתמר בהאיך, בהא קאמרי רבנן, אבל בקמייתא אימא מודו ליה לר׳ אליעזר, צריכא. והלכה כר׳ אליעזר, ואפילו חבית של יין נסך שנתערבה בחביות של יין של היתר מוליך דמי אותה חבית לים המלח, והשאר כולן מותרות בהנאה:  
+
+Mishnah 10
+
+<b>כיצד מבטלה.</b> נכרי לאשרה:
+<b>קרסם.</b> קסמים יבשים שבאילן נטלן לצרכו לשרוף:
+<b>וזרד.</b>כרת ענפים לחים שבה:
+<b>שפאה.</b> תרגום ואכות אותו טחון (דברים ט׳:כ״א), ושפית יתיה:
+<b>לצורכה.</b> כדי ליפותה. ואין מבטל ע״ז אלא נכרי גדול ובן דעת שידע בטיב ע״ז ומשמשיה. ואפילו אם בטלה בעל כרחו הרי זו מבוטלת:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>רבי ישמעאל.</b> זו בצד זו. וכל שכן אחת על גבי שתים, שזו עיקר מרקוליס. [מרקוליס שם ע״ז הנקרא בלשונם מערקוריס]:
+<b>בצד מרקוליס.</b> בצד ארבע אמות של מרקוליס, כלומר שהאבנים רחוקות ארבע אמות מן המרקוליס וידוע דלאו מיניה נפל, ובהא קאמר רבי ישמעאל דשלש אבנים אסורות, שאין מרקוליס פחות משלש אבנים, ועושין מרקוליס קטן בצד מרקוליס גדול. וקטן הנעשה בצד גדול עבדי ליה בכל דהו ואין חוששין שיהיה אחת על גבי שתים. ורבנן סברי, אין עושין מרקוליס קטן בצד מרקוליס גדול, הלכך, נראות עמו כלומר סמוכות לו, דאיכא למימר דמיניה נפל, בין שתים בין שלש אסורים. אין נראות עמו, מותרות. והלכה כחכמים:  
+
+Mishnah 2
+
+<b>מצא בראשו.</b> של מרקוליס:
+<b>מעות כסות או כלים הרי אלו מותרים.</b> והוא שלא יהו מונחין לנוי, כגון שיהיו המעות מונחים בכיס קשור ותלוי לו על צוארו, כסות מקופלת ומונחת על כתפו או על ראשו, כלים נמי מונחים על ראשו, שכל אלו אינם דרך נוי:  
+
+Mishnah 3
+
+<b>שלא בטובה.</b> שלא יעלה שכר לכומרים:
+
+Mishnah 4
+
+<b>ע״ז של נכרי אסורה מיד.</b> דכתיב (דברים ז׳:כ״ה) פסילי אלהיהם, משפסלו נעשה לו לאלוה:
+<b>ושל ישראל עד שתיעבד.</b> דכתיב (שם כ״ו) ושם בסתר, עד שיעשה לה דברים של סתר, כלומר שיעבדנה, שהישראל אינו עובד ע״ז אלא בסתר מפני שמתירא מבית דין:
+<b>נכרי מבטל ע״ז שלו.</b> דכתיב פסילי אלהיהם תשרפון באש, כשהן נוהגין בהן מנהג אלהות, אבל אם בטלוה הרי אלו מותרים:
+<b>ושל ישראל.</b> בזמן שיש לו בה שותפות. ואין כן הלכה, דנכרי אין מבטל ע״ז של ישראל אפילו יש לו בה שותפות:
+<b>וישראל אינו מבטל עבודה זרה של נכרי.</b> ואפילו נתן לו הנכרי רשות:
+
+Mishnah 5
+
+<b>פחסה.</b> בפניה. מיעכה בקורנס עד שהמיר צורת פניה:
+<b>גררה.</b> סחוב והשלך בתוך הטיט:
+<b>אינה בטילה.</b> דלפום שעה רתח עלה, והדר פלח לה:
+<b>רבי אומר בטלה.</b> פלוגתא דרבי ורבנן כשמכרה לנכרי, אבל מכרה לישראל צורף דברי הכל בטלה. והלכה כחכמים:  
+
+Mishnah 6
+
+<b>שהניחוה עובדיה.</b> ואין דעתם לחזור:
+<b>בשעת שלום מותרת.</b> הואיל ויצאו לדעת ולא נטלוה עמהם, בטלוה:
+<b>בימוסיות של מלכים.</b> אבני גזית המתוקנות בדרך מהלך המלך, וכשהמלך עובר שם מושיבים שם עבודה זרה והוא משתחוה לה. ובגמרא. מפרש, מפני שמניחין אותה, כלומר אינן מיוחדות להושיב שם ע״ז כל שעה אלא בשעה שהמלכים עוברים, ופעמים שהמלכים עוברים בדרך אחרת ואין חוששין להם, הלכך לאו משמשי עבודה זרה חשיבי:  
+
+Mishnah 7
+
+<b>אף אנו מחזקין ידיהם של אלו.</b> העובדים לחמה וללבנה. אם היינו רואין ששאר עבודה זרה חרבו מעצמן ואלו קיימות, היינו מודים לאלו:
+
+Mishnah 8
+
+<b>גת בעוטה.</b> שבעטה ודרכה נכרי:
+<b>אע״פ שהוא נוטל בידו.</b> ענבים מתוך היין. ונותן לתפוח. מקום אסיפת הענבים העשוי כמין גל קרוי תפוח, וסבר תנא דידן דאינו נעשה יין נסך עד שירד לבור. וזו משנה ראשונה היא ואין הלכה. אלא כיון שהתחיל היין להמשך, נעשה יין נסך:
+<b>מה שבבור אסור.</b> אם יגע בו נכרי אחרי כן:
+
+Mishnah 9
+
+<b>דורכין עם הגוי בגת.</b> ולא אמרינן משתכר באיסורי הנאה הוא, דאפילו בשתיה סבר האי תנא דשרי כל זמן שלא ירד לבור. ומשום גורם טומאה ליכא, שמשעה שדרך בהם הנכרי מעט, נטמאו. ונמצא שאין הישראל גורם טומאה:
+<b>אבל לא בוצרין עמו.</b> לפי שנותנם בגת טמאה, והנכרי מטמא הענבים במגעו, והישראל הבוצר עמו גורם טומאה. וסבר האי תנא אסור לגרום טומאה לחולין שבארץ ישראל ואפילו הם של נכרי. ואין הלכה כמשנה זו, דקיי״ל כיון שהתחיל היין להמשך נעשה יין נסך, הלכך אין דורכין עם העכו״ם בגת. וקיי״ל מותר לגרום טומאה לחולין שבארץ ישראל כשהחולין הם של נכרי, הלכך בוצרין עם הנכרי, ואע״פ שגורם טומאה לחולין אין בכך כלום. ומיהו ישראל הבוצר כרמו לכתחלה לא יקח נכרי עמו אפילו להביא ענבים לגת, משום לך לך אמרין נזירא כו׳:
+<b>וישראל העושה פירותיו בטומאה.</b> עובר עבירה הוא, לפי שהוא מטמא התרומות והמעשרות שבהם. הלכך אסור לסייעו, כדי שלא יהא רגיל בכך:
+<b>אבל מוליכין עמו.</b> חבית ריקניות לגת. ומביאין עמו, חביות מלאות מן הגת. דמאי דהוה הוה, מאחר שנטמאו מותר ליתן היין בחביות טמאות:
+
+Mishnah 10
+
+<b>אם יש לו עליו מלוה אסור.</b> אם יש לו על היין מלוה, שזה היין משועבד לו בחובו, אז הוא כממונו ונגע ביה לראות היאך הוא:
+<b>נפל.</b> הנכרי לבור מלא יין:
+<b>ועלה.</b> מת. אע״ג דנגע בשעה שנפל אינו אסור בהנאה, הואיל ולא נתכוין ליגע. אבל עלה חי, בעלייתו אוסרו, משום דמודה לעבודה זרה על שניצול:
+<b>ומודדו בקנה.</b> או שהיה הנכרי מודד יינו של ישראל בקנה:
+<b>והתיז.</b> או שהתיז הנכרי את הצרעה מיינו של ישראל על ידי הקנה ולא נגע בידיו ביין:
+<b>המרותחת.</b> שהיתה החבית מעלה רתיחות, וטפח הנכרי בידו על הרתיחות, אין דרך ניסוך בכך:
+<b>ורבי שמעון מתיר.</b> ואין הלכה כרבי שמעון:
+<b>זה היה מעשה והכשירו.</b> אף בשתיה:
+
+Mishnah 11
+
+<b>המטהר יינו של נכרי.</b> ישראל שדרך ענבים של נכרי בכשרות כדי למוכרו לישראל, ואינו נותן מעות לנכרי עד שימכרנו לאחר זמן:
+<b>ונותנו ברשותו.</b> של נכרי:
+<b>בעיר שיש בה נכרים וישראלים מותר.</b> דמרתת נכרי דלמא חזו ליה הנך ישראל דעברי ברשות הרבים ומפסידנא. ואפילו אין מפתח וחותם, שרי. והוא שאין לו מלוה על אותו יין, כגון שכתב לו התקבלתי ממך, כדאמרינן לקמן:
+<b>רבי שמעון בן אלעזר אומר כל רשות נכרי אחת היא.</b> פלוגתא דר׳ שמעון בן אלעזר ותנא קמא, דת״ק סבר כשהניח ישראל יין ברשותו של נכרי בעל היין, הוא דבעינן שיהא הבית פתוח לרה״ר ועיר שישראל ונכרים דרים בה. אבל ברשות נכרי אחר שאינו בעל הבית, אפילו בעיר שאין ישראל דרים בה, שרי. ור׳ שמעון בן אלעזר אומר, כל רשות נכרי אחת היא, וכי היכי דברשות הנכרי בעל היין אסור אלא בעיר שישראל ונכרים דרים בה והבית פתוח לרה״ר, הכי נמי ברשות נכרי אחר, צריך עיר שישראל ונכרים דרים בה ובית פתוח לרה״ר. והלכה כר׳ שמעון בן אלעזר. ובזמן שמפתח וחותם ביד ישראל, בין ברשות בעל היין בין ברשות נכרי אחר, מותר לדברי הכל:
+
+Mishnah 12
+
+<b>והלה כותב לו התקבלתי ממך מעות מותר.</b> אם הבית פתוח לרה״ר וישראלים דרים באותה העיר, כדאמרינן לעיל:
+<b>אבל אם רצה וכו׳</b> דהשתא הוי היין משכון אצל הנכרי הואיל ויש לו מלוה על היין, אסור. דלא מרתת, דסבר אי חזו לי ותבע לי, אמינא דידי הוא. ואע״פ שמפתח וחותם ביד ישראל, אסור:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>השוכר את הפועל לעשות עמו ביין נסך.</b> להריקו מכלי אל כלי, או להוליך חביות ממקום למקום. ואפילו בסתם יינם:
+<b>שכרו אסור.</b> קנס הוא שקנסו חכמים ביין נסך ובסתם יינם:
+<b>שכרו מותר.</b> וכגון שאמר לו העבר לי כל חבית וחבית בפרוטה. אבל אם אמר לו העבר לי מאה חביות במאה פרוטות, ונמצאת חבית של יין נסך ביניהם, שכרו אסור:
+<b>השוכר את החמור שכרה אסור.</b> הא מתניתין נקט ליה משום סיפא, וסיפא אתא לאשמועינן דאע״ג דהשוכר את החמור לרכוב עליו סתמא שכרה נמי להניח לגינו של יין ומזונותיו עליה, סלקא דעתך אמינא דהוי כאילו שכרה מעיקרא להביא עליה יין נמך ושכרו אסור, קמשמע לן:  
+
+Mishnah 2
+
+<b>ידיחם.</b> במים צוננים:
+<b>מעשה בבייתוס בן זונין.</b> מתניתין חסורי מחסרא והכי קתני, ואם נותן טעם לפגם מותר, ומעשה נמי בבייתוס בן זונין שהיה מביא גרוגרות בספינה ונשתברה חבית של יין נסך על גביהן ובא מעשה לפני חכמים והתירום:
+<b>כל שהוא בהנאתו בנותן טעם.</b> שאדם נהנה מטעמו של איסור:
+<b>כל שאין בהנאתו בנותן טעם.</b> שאינו נהנה בטעמו של איסור:
+<b>כגון חומץ.</b> של איסור שנפל בתוך גריסין של היתר, נותן טעם לפגם הוא. והוא שיהיו הגריסין רותחין בשעה שנפל בהן החומץ, שאז פוגם בהם מתחילה ועד סוף. וארבעה מיני נותני טעם הם, יש טעם משביח מתחילה ועד סוף, כגון היין בתבשיל של בשר או של דגים, וזה אסור איסור ודאי. ויש טעם פוגם מתחילה ועד סוף, כגון שמנונית הדגים או הבשר בדבש, וזה מותר לכתחלה. ויש פוגם מתחילה ומשביח בסוף, כגון הדבש ביין שהוא פוגם בו לשעתו, וכשישהה בו עד שיפגם עליו כח היין נותן בו הדבש ריח וטעם. ויש משביח בתחילה ולבסוף פוגם, כגון שומן הבשר עם החמאה, או הטעם הבלוע בכלי שאינו בן יומו, שנכנס בו משובח ואח״כ נפגם. ואלו השנים אסורים מספק. לפיכך אם הגריסין הללו שנפל בהן חומץ לא היו רותחין הרי הן אסורין מספק, שהחומץ בגריסין מקדיח ומשביח, ואע״פ כשמרתיחין אח״כ פוגם טעמו, הוי משביח ולבסוף פוגם ואסור:  
+
+Mishnah 3
+
+<b>אם היה בחזקת המשתמר.</b> כל זמן שלא הודיעו שהוא מפליג הוי בחזקת המשתמר, ואפילו הפליג מיל, דהנכרי מירתת ואומר השתא אתי ישראל וחזי לי:
+<b>אם הודיעו שהוא מפליג.</b> ומתרחק ממנו, וחביות סתומות הם:
+<b>כדי שישתום.</b> אם שהה כדי שיקוב הנכרי נקב במגופת החבית ויחזור ויסתום הנקב ותיבש הסתימה אסור:
+<b>ישתום.</b> יפתח. כמו (במדבר כ״ד:ג׳-ד׳) שתום העין שעינו פתוחה:
+<b>רבן שמעון בן גמליאל אומר.</b> אינו אסור אלא אם שהה כדי שיפתח את כל מגופת החבית:
+<b>ויגוף.</b> ויעשה מגופה אחרת:
+<b>ותיגוב.</b> ותינגב ותיבש. אבל לנקיבת חור במגופה של חבית לא חששו, משום דמנכרא מלתא. ודוקא במגופה של סיד הוא דפליגי רבנן עליה דרשב״ג וחיישי לפתיחת נקב, משום דלא מינכר, שהסיד לבן ואינו ניכר בין חדש לישן. אבל במגופת טיט, מודו רבנן לרשב״ג דלא מיתסר היין עד שישהה כדי שיפתח המגופה כולה ויגוף ותיגוב. והלכה כרבן שמעון בן גמליאל:
+
+Mishnah 4
+
+<b>המניח יינו בקרון או במפינה.</b> עם הנכרי:
+<b>בקפנדריא.</b> בדרך קצרה, שנכנס בשער זה ויוצא משער שכנגדו:
+<b>ורחץ.</b> במרחץ:
+<b>מותר.</b> דכיון דנכרי לא ידע דשהי, מרתת ולא נגע. ואשמועינן במתניתין פלוגתא דרבן שמעון בן גמליאל ורבנן בהנך תלתא בבי, דאי תנא נכרי שהיה מעביר כדי יין, הוה אמינא התם מרתת הנכרי דסבר השתא אתי חזי לי, אבל בספינה וקרון מפליג ליה לספינתיה ועביד מאי דבעי ולא מרתת. ואי תנא ספינה וקרון ולא תני המניח נכרי בחנותו, הוה אמינא בספינה וקרון מרתת דסבר דלמא באורחא אחרינא אזיל וקאי מצד אחר וחזי לי, אבל במניח נכרי בחנותו דאיכא למימר אחיד ליה לבבא ועביד כל דבעי, אימא לא, צריכא. ובכולהו הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 5
+
+<b>דלפקי.</b> כלי שמניחין בו כוסות ואשישות באוכלין ומשקין, וממנו נוטלין ומשימין על השלחן, ואין אחד מן המסובין נוטל כלום מן הדלפקי אלא מן השלחן:
+<b>ואם אמר לו הוי מוזג ושותה.</b> הואיל והרחיב לו הרשות, אף מה שעל הדלפקי אסור. דסמכא דעתיה ונגע בכוליה:
+<b>חביות פתוחות.</b> הנמצאות בבית שהניחו שם:
+<b>כדי שיפתח ויסתום ויגוב.</b> סתמא כרבן שמעון בן גמליאל דהלכתא כוותיה:
+
+Mishnah 6
+
+<b>בולשת.</b> חיל שמחפשין וחותרין הבתים. תרגום ויחפש, ובלש:
+
+Mishnah 7
+
+<b>תן לנו את דמיה.</b> דהא לא קנו, והוא אינו חייב להם אלא מעות:
+<b>המוכר יינו לנכרי פסק עמו מעות עד שלא מדד, דמיו מותרין.</b> דמשיכה בנכרי קונה כמו בישראל, וכשמודד הישראל בכליו ובא הכלי ברשות הנכרי קנאו הנכרי במשיכה, והוו ליה לישראל זוזי אצל הנכרי בהלואה, ויין נסך לא הוי עד דנגע:
+<b>מדד עד שלא פסק.</b> סכום הדמים, כך וכך יין בכך וכך דמים:
+<b>דמיו אסורין.</b> דנכרי לא קנייה השתא במשיכה, דכיון דלא פסק דמיו לא סמכא דעתיה דלקנייה במשיכה, שמא ירבה לו דמיו, הלכך כי נגע ביה הוי יין נסך ברשות ישראל, שעדיין לא קנאו הנכרי עד שיפסוק לו דמים:
+<b>אם יש בו עכבת יין.</b> אם יש במשפך שנמדד בו תחלה יין של נכרי, עכבת יין, אוגנים שמתעכב יין על פיו שלא יצא כטפה או שתי טפין:
+<b>אסור.</b> דמתסר חמרא דישראל משום ההיא טפת יין נסך שבמשפך:
+<b>המערה מכלי לכלי.</b> ישראל שעירה מכלי שלו לכלי שביד הנכרי או לכלי שיש בו יין נסך:
+<b>את שמערה ממנו מותר.</b> היין שנשאר בכלי העליון שביד ישראל, מותר:
+<b>ואת שעירה בתוכו.</b> והקילוח שיצא מכלי ישראל אף על פי שלא הגיע לכלי שביד הנכרי, וכל שכן מה שהגיע לכלי של נכרי, אסור, דניצוק חיבור. ומתניתין דשרי היין שנשאר בכלי שביד ישראל, מיירי כגון דקטף קטופי, שקודם שנגע הקילוח בכלי התחתון שביד הנכרי פסק העליון המחובר לכלי שביד ישראל, ולא היה כאן ניצוק שיחבר מה שבכלי העליון למה שבכלי התחתון. אי נמי, דנפץ נפוצי, שהשליך היין מן הכלי העליון כדרך שמשליכין מן המזרקים, ולא היה שם סילון וקילוח שיחבר בין היין שבכלי אשר ביד ישראל לכלי שביד נכרי. אבל אם היה שם חיבור, כל מה שנשאר בכלי העליון שביד ישראל אסור, דקיי״ל ניצוק חיבור ואוסר ביין נסך. וכן הלכתא:  
+
+Mishnah 8
+
+<b>ומים במים.</b> מים שנתנסכו לע״ז או שנעבדו. במים של היתר:
+<b>בכל שהוא.</b> לא שנא נפל התירא לגו איסורא או איסורא לגו התירא, אוסר במינו בכל שהוא. ובלבד שיהיה האיסור הנופל לתוך ההיתר נופל מכלי שפיו רחב ויש ביין היוצא מן הכלי שיעור גדול בבת אחת. אבל המערה יין נסך מכלי קטן שאינו מוציא אלא טפה טפה ונפל לתוך יין של היתר, אפילו כל היום כולו, אמרינן קמא קמא בטיל. ואם עירה היתר לתוך איסור, כל מה שעירה ממנו לתוך האיסור, אסור, ואפילו חבית מלאה לתוך טיפה אחת. ומסקנא דמלתא לפי ההלכה, כל איסורין שבתורה בין במינן בין שלא במינן, בנותן טעם. חוץ מטבל ויין נסך, דבמינן במשהו, שלא במינן בנותן טעם. יין נסך, משום חומרא דעבודה זרה. וטבל, כהתירו כך איסורו, כמו שחטה אחת פוטרת את הכרי, כך חטה אחת עושה את הכרי כולו טבל. ואם איסור משאר איסורין נתערב בהיתר, אם נתערב מין בשאינו מינו דאיכא למיקם אטעמא, אם תרומה היא שנתערבה בחולין יטעמנה כהן, ואם דבר איסור יטעמנו נחתום נכרי, אם אומר שאין בתערובת טעם התרומה או טעם האיסור, הכל מותר. ואם נתערב מין במינו דליכא למיקם אטעמא, או מין בשאינו מינו ואין כאן כהן או נכרי שנוכל לסמוך עליו, אם האיסור הוא מחלב ודם נבילות וטרפות שקצים ורמשים וכיוצא בזה, משערין אותו בששים, אם יש ששים של היתר כנגד האיסור הכל מותר, ואם לאו, הכל אסור. ואם האיסור הוא תרומה וחלה וביכורים, משערים אותו במאה של היתר. ואם ערלה וכלאי הכרם, משערין אותו במאתים:
+
+Mishnah 9
+
+<b>אלו אסורין ואוסרין בכל שהן.</b> כל מקום שנתערבו שם אפילו אחד באלף אוסרין את כולן:
+<b>יין נסך.</b> חבית אחת באלף חביות אוסר את כולן בהנאה. ואין כן הלכה, אלא כדכתבינן שלהי פרק כל הצלמים, מוליך דמי אותה חבית לים המלח, והשאר הכל מותר בהנאה ואסור בשתיה:
+<b>ועבודה זרה.</b> צורה שעבדוה, ונתערבה באלף צורות שאינן ע״ז:
+<b>ועורות לבובין.</b> דהוי נמי איסורי הנאה, כדאמרינן בפרק אין מעמידין:
+<b>וצפורי מצורע וכו׳ וחולין שנשחטו בעזרה.</b> איסורי הנאה הן. ובפרק ב׳ דקדושין פרשינן להו:
+<b>ושער נזיר.</b> דאיסורי הנאה הוא, דכתיב (במדבר ו׳:י״ח) ונתן על האש אשר תחת זבח השלמים. ואם נתערבה אגודה של שער נזיר אפילו באלף אגודות של שאר שערות, כולן אסורות בהנאה:
+<b>ופטר חמור.</b> אסור בהנאה כל זמן שלא נפדה:
+<b>ובשר בחלב.</b> חתיכת בשר שנתבשלה בחלב ונתערבה באלף חתיכות, אוסרת את כולן בהנאה. וסבר האי תנא דדבר שדרכו לימנות ואיסורו איסור הנאה אוסר את תערובתו בכל שהוא. וכל הני דחשיב במתניתין, דבר שדרכו לימנות הוא ואיסורן איסור הנאה:
+<b>הרי אלו.</b> למעוטי איסורי הנאה שאין דרכן לימנות, או שדרכן לימנות ואינן איסורי הנאה, שאינן אוסרין את תערובתן בכל שהן:
+
+Mishnah 10
+
+<b>שנפל לבור.</b> של יין:
+<b>כולו אסור בהנאה.</b> שהיין שנתנסך לע״ז אוסר במינו בכל שהוא. אבל סתם יינם של נכרים שלא ידענו בו שנתנסך ודאי, אע״פ שאסור בהנאה אינו אוסר תערובתו בהנאה, אלא נמכר כולו לנכרי חוץ מדמי אותו סתם יינן. וכן הלכה:
+
+Mishnah 11
+
+<b>שזפתה נכרי.</b> אורחא למרמי בה חמרא פורתא, לעבורי קוטרא דזפתא:
+<b>מנגבה.</b> במים ואפר:
+<b>ושל עץ.</b> דבעיא זפת טובא ובלע חמרא טפי:
+<b>רבי אומר ינגב.</b> כשל אבן. ואין הלכה כרבי:
+<b>ושל חרס.</b> בין לרבי בין לרבנן. אע״פ שקלף הזפת אסור. דחרס בלא זפתא בלע ליה חמרא:
+
+Mishnah 12
+
+<b>כלי תשמיש.</b> של סעודה. ודוקא כלי מתכת או כלי חרס המצופים באבר. וכלי זכוכית ככלי מתכות דמי:
+<b>את שדרכו להטביל.</b> כלומר כלי הראוי ליטהר בטבילה ואינו צריך תיקון אחר, כגון שתשמישו ע״י צונן:
+<b>יטביל.</b> במקוה הכשר לטבילת אשה, וטבילתו מתירתו:
+<b>להגעיל.</b> כגון יורות וקדרות של מתכת שתשמישן על ידי רותחין:
+<b>יגעיל.</b> ברותחין. שמכניסן לתוך יורה מלאה מים רותחין ומשהין אותן בתוכה מעט. וזה אחר שמשפשפן ומסיר החלודה שלהן. ואח״כ מטבילן במקוה הכשר לטבילת אשה והן מותרין:
+<b>ללבן.</b> כלים שמשתמשים בהן על ידי האור ביבש בלי רוטב, כדמפרש ואזיל, כגון השפודים והאסכלאות:
+<b>מלבנן באור.</b> עד שיהיו ניצוצות ניתזין מהן, ואח״כ מטבילן והן מותרין:
+<b>שפה.</b> נועצה בקרקע קשה עשר פעמים, אם אין בה גומות, ואוכל בה צונן. או משחיזה באבן המשחזת שלה, ואוכל בה אפילו רותחין. ואם היו בה גומות, מלבנה. וכולן שנשתמש בהן עד שלא הרתיח, או עד שלא הלבין, ועד שלא הטביל, מותר:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..97c2ba68276d8f467e5507467b67b9dc962b8e4d
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Avodah Zarah/Hebrew/merged.txt	
@@ -0,0 +1,445 @@
+Bartenura on Mishnah Avodah Zarah
+ברטנורא על משנה עבודה זרה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Avodah_Zarah
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה עבודה זרה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>לפני אידיהן של גויים.</b> שם כינוי לגנאי לחגיהם ולמועדיהם:
+<b>לשאת ולתת.</b> למכור ולקנות. משום דאזלי ומודו לע״ז ביום אידם:
+<b>להשאילן.</b> בהמה וכלים, מידי דהדרא בעינא:
+<b>להלוותם.</b> מעות. דלא הדרי בעין, דמלוה להוצאה נתנה:
+<b>לפורען.</b> כשהן נפרעים אזלו ומודו לע״ז ביום אידם:
+<b>מפני שהוא מיצר.</b> על מעותיו שאינם חוזרים לו, ולא אזיל ומודה:
+<b>שמח הוא לאחר זמן.</b> למחר ביום אידו, ואזיל ומודה. ואין הלכה כר׳ יהודה. ודוקא במלוה בשטר אסור להפרע מהם, אבל במלוה על פה שרי, מפני שהוא כמציל מידם:
+
+Mishnah 2
+
+<b>לאחר אידיהן מותר.</b> וכן הלכה. ובגולה שאין אנו יכולים להעמיד עצמנו מלשא וליתן עמהם שעקר פרנסתינו מהם ועוד משום יראה אינו אסור אלא יום אידם בלבד ויום ראשון הוא יום אידם של נוצרים לפיכך אסור לשאת ולתת עם הנוצרים בכל יום ראשון וכן בכל יום איד שלהם שעושים אותו כגון נט"ל ופשקוו"ה אבל שאר ימי אידם שעושים לשם הקדושים שלהם שאין תופשים בהם שם אלהות מותר. והאדנא נהוג עלמא היתר אפילו בכל יום אידם משום דקים להו לרבנן בגוייהו דלא אזלו ומודו. [דכל הני דאתסרי בזו המסכתא מיירי בעובדי אלילים וע״ז ממש]:
+
+Mishnah 3
+
+<b>קלנדיא.</b> שמונה ימים אחר תקופת טבת:
+<b>סטרנורא.</b> שמונה ימים קודם התקופה. לפי שראה אדם הראשון יום שהיה מתמעט והולך, אמר, אוי לי שמא בשביל שסרחתי חוזר העולם לתוהו ובוהו, עמד וישב שמונה ימים בתענית [ובתפלה], כיון שנפלה התקופה וראה יום שמאריך והולך, אמר מנהגו של עולם הוא, עמד ועשה שמונה ימים טובים. לשנה אחרת, עשאן לאלו ואלו ימים טובים. הוא קבעם לשמים, והם קבעום לע״ז:
+<b>קרטסים.</b> יום תפיסת בו מלכות, וקבעום יום איד:
+<b>גינוסיא.</b> יום שמעמידין בו מלך:
+<b>יום הלידה.</b> יום שנולד בו המלך:
+<b>שריפה.</b> ששרפו עליו כלי תשמישו כדרך ששורפין על המלכים:
+<b>יש בה ע״ז.</b> כלומר אותו היום יש להם איד לע״ז, וכן משנה לשנה כל ימי בנו. וכל הנך דחשבינן עד השתא, חשיבי להו ואסורים שלשה ימים לפניהם:
+<b>אבל יום תגלחת זקנו,</b> שאינו זמן הקבוע לרבים אלא כל אחד כשמגלח עושה יום איד:
+<b>ובלוריתו.</b> שמניח בלורית מאחריו כל השנה כולה ואינו מגלחה אלא משנה לשנה, ויום שמגלחה עושה יום איד:
+<b>ויום שעלה מן הים.</b> ומקריב זבחים לע״ז על שנצול. בכל הנך אינו אסור אלא אותו היום ולא לפניו, דלא חשיבי כולי האי:  
+
+Mishnah 4
+
+<b>עיר שיש בה ע״ז.</b> שיום איד [יש] לבני העיר היום לע״ז שבעיר:
+<b>חוצה לה.</b> ואפילו סמוך לעיר מאד מותר לשאת ולתת עם היושבים חוץ לעיר, שאין נמשכים אחר אותה ע״ז. שכן מנהגם יום איד של אלו אינו כיום איד של אלו:
+<b>מהו לילך שם.</b> באותה העיר ביום ע״ז שלהם:
+<b>בזמן שהדרך מיוחדת לאותה העיר.</b> שהדרך הכבושה מכאן לאותה העיר, מיוחדת לאותה העיר לבדה. אסור לילך שם, מפני שנראה כמהלך שם לעבוד ע״ז. ואם היה דרך מסלול הולך גם לעיר אחרת, מותר, שהרואה אומר למקום אחר הוא הולך:
+<b>היו בה חנויות מעוטרות.</b> וסימן הוא להם שאותם חנויות של ע״ז, ליטול הכומרים מהם מכס:
+<b>ושאינן מעוטרות מותרות.</b> דבאותם שאינם מעוטרות לא שקלי מיניה מכס לע״ז ולא מטי לע״ז הנאה מנייהו. ולמזבן מנייהו דבר המתקיים, שרי ביום אידם, שסתמו המוכר עצב ולא אזיל ומודה:  
+
+Mishnah 5
+
+<b>אצטרובלין.</b> פירא דארזא:
+<b>בנות שוח.</b> מין ממיני התאנים הגדולים הלבנים. אסור לישראל למכור אלו לעובדי ע״ז:
+<b>פטוטרות.</b> בפטוטרותיהם קאמר, כלומר בעוקצין שלהם שהם נתלין בו. דמסתמא העובד ע״ז רוצה להקריבן תקרובת לע״ז:
+<b>תרנגול לבן בין התרנגולין.</b> לקח העובד ע״ז מישראל תרנגולים הרבה, מותר למכור ביניהם תרנגול לבן. דכיון דשקיל אחריני לאו לע״ז בעי להו:
+<b>ופירושן אסור.</b> אם פירש דלע״ז בעי להו, אסור. ואצטריך למתני, דסלקא דעתך אמינא האי גברא לאו לע״ז בעי להו, והאי דקאמר הכי, סבר כי היכי דההוא גברא אביק בה כולי עלמא נמי אביקו, ואימא הכי כי היכי דליתבו לי, קמשמע לן:
+<b>דקל טב.</b> פירות דקל משובח שפירותיו רגילין להקריב מהן לע״ז:
+<b>וחצב.</b> קנים שעושין מהן הצוקר״א:
+<b>ונקליבם.</b> מין עשב משובח מאד. והלכה כר׳ מאיר:
+
+Mishnah 6
+
+<b>אין מוכרין בהמה גסה.</b> דגזרינן מכירה אטו שכירות והשאלה, שהיא בהמתו של ישראל, ויעשה בה הנכרי מלאכה בשבת. ועל ידי סרסור דליכא לאחלופי בשכירות, שאין הסרסור משכיר. שרי למכרה:
+<b>שלימים ושבורים.</b> שאף השבורים חזו למלאכה, שטוחנים בהם:
+<b>רבי יהודה מתיר בשבורה.</b> ואין הלכה כר׳ יהודה:
+<b>בן בתירא מתיר בסוס.</b> ואפילו הסוס שהציידים מביאים עליו העופות שצדין בו. קסבר החי נושא את עצמו. ורבנן סברי, דוקא אדם נושא את עצמו, הלכך אם לא היה מיוחד אלא לרכוב עליו מותר, אבל להביא בעל חי אחר חוץ מאדם, אסור. ואין הלכה כבן בתירא:  
+
+Mishnah 7
+
+<b>כל דבר שיש בו נזק לרבים.</b> כגון כלי מלחמה חרבות ורמחים:
+<b>בסילקי.</b> טירה גבוהה. ושם יושבים לדון בני אדם ומפילין אותם משם ומתים:
+<b>גרדום.</b> בנין אחד, והוא עשוי לדון דיני נפשות:
+<b>איצטדיא.</b> מקום שחוק שמביאים שם שור נגח והורג את האדם:
+<b>בימה.</b> כעין מגדל קצר וגבוה. עשוי כדי לדחוף האדם משם והוא מת:
+<b>בימוסיאות.</b> בנינים שאינם לא לצורך ע״ז ולא להמית בני אדם:
+<b>כיפה.</b> ארקוולט״ו בלע״ז. דרך עובדי עבודה זרה להעמיד ע״ז בבית מרחצאותיהם:
+
+Mishnah 8
+
+<b>אבל מוכר הוא משיקצץ.</b> שלא יהא מוכר לו המחובר אלא לאחר שיקצץ. אבל כל זמן שהוא במחובר, לא, שנמצא נותן לו חנייה בקרקע, והתורה אמרה (דברים ז׳) לא תחנם, לא תתן לו חנייה בקרקע:
+<b>אין משכירין להם בתים.</b> גזירה משום מכירה דאיסורא דאורייתא הוא:
+<b>ואין צריך לומר שדות.</b> דאיכא תרתי דאיסורא, חנייה בקרקע ומפקיען מן המעשרות:
+<b>ובסוריא.</b> ארם צובה, שכבש דוד ואינה קדושה כקדושת הארץ:
+<b>משכירין להם בתים.</b> ולא גזרינן אטו מכירה. דאי נמי אתי לידי מכירה לא עבר אדאורייתא, דכי כתיב לא תתן להם חנייה, בארץ ישראל כתיב. ומיהו מכירה לכתחלה לא, משום מכירה דא״י:
+<b>אבל לא שדות.</b> דאיכא תרתי לאיסורא:
+<b>ובחוצה לארץ.</b> דמרחק, וליכא למגזר מכירה דהתם אטו מכירה דארץ ישראל:
+<b>מוכרין בתים ומשכירין שדות.</b> אבל מכירה דשדות לא, כיון דאיכא תרתי:
+<b>רבי יוסי אומר כו׳</b> והלכה כרבי יוסי. ובלבד שלא ישכיר בארץ ישראל לשלשה נכרים ביחד, שלא יעשה שכונה של נכרים:
+
+Mishnah 9
+
+<b>אף במקום שאמרו להשכיר.</b> לר׳ מאיר בסוריא דוקא ולא בארץ ישראל, ולרבי יוסי אפילו בארץ ישראל:
+<b>לא לבית דירה אמרו.</b> אלא להכניס שם תבן ועצים וכיוצא בזה:
+<b>מפני שהיא נקראת על שמו.</b> והנכרי מחממה בשבת ויאמרו מרחץ של פלוני יהודי רוחצים בה בשבת. ולא דמי לשדה של ישראל שאריס נכרי עושה בה מלאכה בשבת, דשדה לאריסות עבידא, והנכרי אריסותא דנפשיה קא עביד, אבל מרחץ לאו לאריסותא קא עבידא ואין הכל יודעים שהישראל השכירה לנכרי, ולכך אסור. ובזמן הזה שדרך להוריד אריס למרחץ לשנה, למחצה לשליש ולרביע כדרך שמורידין לשדות, שרי להשכיר מרחץ לנכרי, ואע״פ שהנכרי עושה בה מלאכה בשבת מידע ידעי שהעכו״ם אריס בה ואריסותא דנפשיה קא עביד:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אין מעמידין בהמה בפונדקאות.</b> העשויין להתאכסן שם עוברי דרכים לפי שהנכרים חשודים על הרביעה. אפילו נקבות אצל נקבות אסור, לפי שהעובדי כוכבים מצויים אצל נשי חביריהם ופעמים שאינו מוצאה ומרביע את הבהמה:
+<b>ולא תתיחד אשה עמהן.</b> אפילו ביחוד שכיוצא בו אצל ישראל מותר, כגון שאשתו עמו, אצל נכרי אסור, דנכרי אין אשתו משמרתו:
+<b>לא תילד את הנכרית.</b> מפני שמגדלת בן לעבודה זרה. ובשכר, מותרת, משום איבה:
+<b>אבל נכרית מילדת את בת ישראל.</b> בזמן שאחרות עומדות על גבה. אבל בינה לבינה לא, שחשודה על שפיכות דמים שמא תהרגנו:
+
+Mishnah 2
+
+<b>רפוי ממון.</b> בהמתו:
+<b>רפוי נפשות.</b> גופו. ואם אמר לו סם פלוני יפה לך, אפילו רפוי נפשות מותר להתרפאות ממנו:
+<b>אבל לא בינו לבינו.</b> ואי רואה במראה, מותר. דמימר אמר הנכרי, הואיל ומסתפר הכי אדם חשוב הוא, ומתירא להורגו:  
+
+Mishnah 3
+
+<b>שהיה מתחלתו יין.</b> לאפוקי היכא דקנה הנכרי חומץ מישראל, דלא מתסר בהנאה. דטעמא דמתסר בהנאה, משום דלמא נסכיה לע״ז, וחומץ לא קא מנסך לע״ז:
+<b>וחרס הדרייני.</b> אדריאנוס קיסר היה מגבל טיט ביין ועושה ממנו כלים ולא היה מצרפן בכבשן, ונושאים אותן במלחמה, וכשרוצים לשתות משימים אותם החרסים במים ונימוחים שם, והטיט שוקע למטה, ונשאר היין מזוג במים. ועל שם אדריאנוס, נקרא חרס הדרייני:
+<b>עורות לבובים.</b> קורעים הבהמה מחיים כנגד הלב כמין נקב עגול ומוציאין הלב ומקריבין אותו לע״ז:
+<b>משוך מותר.</b> שאין עושין לע״ז אלא עגול. והלכה כרבן שמעול בן גמליאל:
+<b>היוצא אסור בהנאה.</b> שכבר נעשה תקרובת:
+<b>לתרפות.</b> לטעות עבודה זרה [למרחוק. רש״י]. מקום ערותה של אשה נקרא בית תורפה:
+<b>אסור לשאת ולתת עמהם.</b> דאזלו ומודו לע״ז. ועוד, דזבני מידי דצריך לתקרובת ע״ז. והלכה כרבי עקיבא:
+
+Mishnah 4
+
+<b>נודות.</b> של עור:
+<b>וקנקנים.</b> של חרס:
+<b>אין איסורן איסור הנאה.</b> ודינייהו הכי, אם חדשים הם, מותר לתת לתוכן יין מיד. ואם הכניס בהן הנכרי יין לקיום, ממלא אותם מים ומשהה בתוכן שלשה ימים מעת לעת, אלא שמערה המים בכל יום מעת לעת של שלשה ימים ומשים מים אחרים תחתיהם, ואח״כ מותר לשום בתוכו יין. ואם ישנן שנים עשר חדש שלא היה בהם יין של נכרים, מותרין מיד אחר שנה בלי עירוי:
+<b>חרצנים וזגים.</b> פסולת של ענבים גרעינים שבפנים והקליפים שבחוץ:
+<b>לחים.</b> כל שנים עשר חודש אסורים בהנאה:
+<b>ויבשים.</b> לאחר שנים עשר חודש מותרין אפילו באכילה:
+<b>המורייס.</b> שומן של דגים. ורגילין היו שמערבין בו יין. אבל אם ניכר ממנו שלא נתערב בו יין, כולי עלמא לא פליגי דשרי:
+<b>בית אונייקי.</b> שם כפר, שרוב עגלים הנמצאים שם קרבים לעבודה זרה. ר׳ מאיר חייש למיעוטא וסבר דאע״ג דרוב עגלים הוו מיעוטא כנגד שאר בהמות, חיישינן למיעוטא, וכל הגבינות הנמצאות שם אמרינן דלמא בקיבת עגלי ע״ז העמידן. וחכמים לא חיישי למיעוטא. ואין הלכה כר׳ מאיר בכל הני תלתא בבי:
+
+Mishnah 5
+
+<b>מפני מה אסרו גבינות של נכרים.</b> באכילה. ולרבנן קא בעי. ומשום חלב של בהמה טמאה ליכא למיחש, דקים לן דחלב בהמה טמאה אינה נקפה:
+<b>שורפה חיה.</b> דפירשא בעלמא היא:
+<b>בקיבת עגלי עבודה זרה.</b> ואע״ג דפירשא בעלמא היא, אסור, דשאני ע״ז דכתיב בה (דברים י״ג:י״ח) ולא ידבק בידך מאומה מן החרם:
+<b>השיאו לדבר אחר.</b> ולא רצה להגיד לו טעמו של דבר. מפני שעדיין לא עברו שנים עשר חודש שנגזרה גזירה זו, וכי גזרי רבנן גזירה לא מגלו לטעמא עד תריסר ירחי שתא עד שתתפשט גזירתן, דלמא איכא דלא סבירא ליה לטעמא ואתי לזלזולי ביה. וטעמא דאסרו גבינות של נכרים, מפני שמעמידין אותה בעור קיבה של שחיטת נכרים שהיא נבילה. ואע״פ שהוא דבר מועט כנגד כל החלב, כיון שהוא מעמיד החלב ועושה בו מעשה לא בטל, דקיי״ל הכל הולך אחר המעמיד. ומשום בשר בחלב לא היה אסור, כיון שהבשר בפני עצמו מותר אינו אוסר בחלב אע״פ שמעמידו, עד שיתן בו טעם. אבל דבר של איסור מעיקרו, אוסר בהיתר אע״פ שאינו נותן בו טעם, כל זמן שהוא מעמיד:
+<b>כי טובים דודייך מיין.</b> הקב״ה אומר כן לכנסת ישראל:
+<b>אין הדבר כן.</b> אלא כנסת ישראל אמרה לפני הקב״ה, ערבים עלי דברי דודיך כלומר תקנות שתקנו וגזרו החכמים, יותר מיינה של תורה, מעיקר תורה שבכתב:
+
+Mishnah 6
+
+<b>הפת והשמן וכו׳</b> כל הני, אסורין משום חתנות. ופת של נחתומין התירוהו, אבל פת של בעלי בתים לא הותר אלא להולכי דרכים ובשעת הדחק. והשמן ראו שלא פשט איסורו ונמנו עליו והתירוהו, כדמסיק במתניתין:
+<b>ושלקות.</b> כל דבר שבשלו אותו הנכרים, ואפילו בשלו אותו בכליו של ישראל ובפניו שאין לחוש לתערובת איסור ולגיעולי נכרים, אסרוהו משום בשולי נכרים. והוא שלא סייע בו ישראל לא בתחלה ולא בסוף. ולא אסרו משום בשולי נכרים אלא דבר שאינו נאכל כמו שהוא חי ועולה על שלחן מלכים ללפת בו את הפת. אבל אם חסר אחת מאלו, אין בו משום בשולי נכרים:
+<b>וכבשין שדרכן לתת בהן יין.</b> ואין איסורן איסור הנאה, לפי שאין טעם היין ניכר בהן. אבל באכילה אסורין:
+<b>טרית טרופה.</b> מין דגים טהורים שטורפין אותן דק דק ואינן ניכרין. ואסורין כשנלקחו מן הנכרים, שמא [נכתש] עמהם דג טמא:
+<b>וציר שאין בה דגה.</b> דג קטן שנקרא כלבית. ודרכו שהוא גדל בתוך [ציר של] דגים טהורים, וכשיש ציר דג טמא מעורב עמו לא יגדל בו כלבית:
+<b>והחילק.</b> מין דגים קטנים טהורים, ואין להם סנפיר וקשקשת, ועתיד לגדל אחר זמן. ודגים קטנים טמאים הדומים להם מתערבים עמהם ואינם ניכרים אפילו כשאינה טרופה. אבל טרית אין הדגים טמאים דומים לה, ולכך שרי כשאינה טרופה:
+<b>חלתית.</b> כך שמה בערבי. וחותכין קרטיו בסכין. ואסורה משום שמנונית דסכין, דאגב חריפותא [דחלתית] ממתקת היא טעם השמנונית הנבלע בה:
+<b>ומלח סלקונטית.</b> מלח שכל גדולי רומי אוכלין אותה, ורגילין למשוח אותה בחלב חזיר ובשומן דגים טמאים והיא גסה ולבנה ביותר:  
+
+Mishnah 7
+
+<b>וישראל רואהו.</b> לאו דוקא רואהו, אלא כיון דאי קאי חזי ליה אע״ג דכי יתיב לא חזי ליה, הנכרי ארתותי מרתית, אמר השתא קאי וחזי לי:
+<b>והדבדניות.</b> החלות שרודין מן הכוורת שבהם הדבש. אע״פ שהו נוטפות לא חיישינן שמא עירב בהם יין נסך. פירוש אחר, אשכולות של ענבים. אע״פ שהיין נוטף מהן אין בהן משום יין נסך, ואין בהם משום הכשר משקה שיהא מוכשר לטומאה, דסתמן לאכילה ולא ניחא ליה במשקה הנוטף מהן:
+<b>וטרית שאינה טרופה.</b> ואע״פ שהיא עשויה חתיכות, [נשאר] ראש הדג ושדרתו קיימין וניכר שהוא טהור:
+<b>עלה של חלתית.</b> דהא לא מפסקו לה בסכין:
+<b>וזיתים גלוסקאות מגולגלים.</b> זיתים הכנוסים בכלי עגול ומתחממים ונעצרים מאליהן ונעשים כגלוסקים מגולגלים כמו ביצה מגולגלת שנתחממו:
+<b>השלחין אסורין.</b> אם נתרככו הזיתים כל כך עד שכשלוקח הזית בידו הגרעין שבתוכו משתלח ונופל מאליו, אסורין, דמחמת היין נתרככו. ואין הלכה כרבי יוסי:
+<b>מן הסלולה.</b> מן הסל שלפני החנוני, אסורים. שמזלף עליהם יין כדי שיתרככו:
+<b>מן ההפתק.</b> ממקום שכונסן שעוצרים אותם שם זה על זה, מותרין. שאינו מזלף עליהן יין עד שנותנן לפניו למכור:
+<b>וכן לתרומה.</b> וכן כהן החשוד למכור תרומה לשם חולין, כל הנמצא לפניו אסור, שמא תרומה היא. אבל הבא מן האוצר, מותר, דארתותי מרתת דלמא שמעי רבנן ויפקירו כל האוצר:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל הצלמים אסורים.</b> בהנאה:
+<b>שהם נעבדים פעם אחת בשנה.</b> כשהשמש באותה מעלה שהצלם עשוי בו. דאע״ג דאיכא טובא שאינן אלא לנוי ואינן נעבדין, ר׳ מאיר לטעמיה דחייש למיעוטא:
+<b>כל שיש בידו וכו׳</b> דהני ודאי נעבדים, הם דמשום חשיבותייהו אשקלינהו להנך חפצי בידייהו. והוסיפו עליהם בברייתא, חרב ועטרה וטבעת. והלכה כחכמים. ואין אסורין אלא כשעומדין על פתח המדינה. ובכפרים שאין דרכן לעשות צורות לנוי, דברי הכל אסורין ואפילו אין בידו דבר, דלמפלחינהו עבדי להו:  
+
+Mishnah 2
+
+<b>הרי אלו מותרין.</b> דכי הוו שלמים ספק עבדום ספק לא עבדום, ואפילו אם תימצי לומר עבדום, שמא בטלום ולכך שברום, והוי ספק ספיקא ולקולא:
+<b>שכיוצא בהם נעבד.</b> תבנית יד לבדה הן עושים מעיקרא ועובדין אותה:
+
+Mishnah 3
+
+<b>צורת חמה צורת לבנה.</b> פירש הרמב״ם ז״ל, לא שימצא עיגול ויאמר זהו השמש, או כמין קשת עגול ויאמר זו לבנה, אלא שימצא הצורה שמיחסים אלו הוברי שמים לשמש וירח, כמו שאמרו שצורת השמש צורת מלך מעוטר יושב על עגלה, וכן כל ביוצא בזה:
+<b>צורת דרקון.</b> צורת נחש שיש לו ציצין וקשקשין כקשקשי הדג, ואומרים שהיא צורה לתלי הלבנה, והיתה נעבדת באותן הימים. ואפילו לרבנן דאמרי לעיל שאר כל הצלמים מותרין, מודו דהנך אסירי, דאורחייהו למפלחינהו:
+<b>שעל המכובדים.</b> כלים נאים שתשמישן לנוי ולכבוד, כגון שירים ונזמים וטבעות וכיוצא בהם:
+<b>מבוזים.</b> כגון יורות וקומקומסים ומחמי חמין ודומיהן. והלכה כרשב״ג:
+<b>וזורה לרוח.</b> שלא יהנה ישראל ממנה:
+<b>אף הוא.</b> אם יזרנו לרוח גם עתה יש הנאה לישראל ממנו, שהיא נעשית זבל:  
+
+Mishnah 4
+
+<b>אפרודטי.</b> צורת כוכב נוגה. כך פירש הרמב״ם ז״ל:
+<b>אין משיבין.</b> דבר תורה במרחץ, לפי שאדם עומד שם ערום:
+<b>היא באתה בגבולי.</b> שהמרחץ קדם לה, והמרחץ נעשה לכל הבא לרחוץ. ועוד תשובה אחרת, אין אומרין נעשה מרחץ נוי לאפרודטי, דמרחץ לאו דבר של נוי הוא, אלא נעשה אפרודטי נוי למרחץ, שאפרודטי משמש למרחץ, הוא טפל והיא עיקר:
+<b>ביב.</b> חריץ עשוי בקרקע להוציא שופכים לרשות החבים:
+
+Mishnah 5
+
+<b>הן מותרין.</b> ההרים עצמן מותרין לזריעה ולחצוב מהן אבנים, דמחובר לא מיתמר:
+<b>ומפני מה אשרה אסורה.</b> כלומר כי היכי דדרשינן אלהיהם על ההרים ולא ההרים אלהיהם, הכי נמי תחת כל עץ רענן אלהיהם, ולא עץ רענן אלהיהם, ולמה אמרה תורה דכתיב (דברים ז׳) ואשריהם תגדעון:
+<b>מפני שיש בה תפיסת ידי אדם.</b> שאדם נטעו. וסבר רבי יוסי שאילן שנטעו ולבסוף עבדו אסור. ותנא קמא סבר, הואיל ובתחלת נטיעתו לא נתכוין לעובדו, אין העבודה שעובד אותו אחר שהוא מחובר אוסרתו, דהוי כמי שעובד להר. ואין הלכה כרבי יוסי:
+<b>אני אובין.</b> אפרש:
+<b>ואדון לפניך.</b> אחרי שאין לנו לדרוש מיעוט מתחת כל עץ רענן, יש לומר שלא נאמר אלא למסור להם סימנים, מקום שרגילים אמוריים לעבוד שם ע״ז כדי שיחפשום ישראל ויבערום. ומיעוטא דהרים וגבעות מיהא ממעטינן ממשמעותיה שלא צוה לנו לאבד ההרים. אבל עץ רענן צוה לנו לאבד שנאמר (שם י״ב) ואשריהם תשרפון באש:  
+
+Mishnah 6
+
+<b>סמוך לבית עבודה זרה.</b> שהיה אחד מכותליו בית עבודה זרה והבית עצמו נעבד:
+<b>אסור לבנותו.</b> שבונה בית לע״ז:
+<b>כונס לתוך קרקע שלו ארבע אמות.</b> ואינו מניחו פנוי, שנמצא מהנה לע״ז שמרחיב את גבולה, אלא ממלא המקום קוצים ועושה שם בית הכסא לתינוקות:
+<b>היה שלו ושל ע״ז.</b> שמקום עובי הכותל חציו שלו:
+<b>נדון מחצה על מחצה.</b> אותו חלק של ע״ז אינו עולה בכניסת ארבע אמות. אבל חלקו עולה. שאם עוביו שתי אמות מונה אמה שלו וכונס שלש אמות בתוך שלו:
+<b>אבניו ועציו ועפרו.</b> של אותו כותל:
+<b>מטמאין כשרץ.</b> ואפילו חלקו של ישראל, לפי שאין ברירה:
+<b>כשרץ.</b> שמטמא במגע ואינו מטמא במשא. לפי שטומאת ע״ז דרבנן, אקילו בה. ואינה מטמאה בכעדשה כשרץ, אלא בכזית כמת:
+<b>רבי עקיבא אומר כנדה.</b> ואין הלכה כרבי עקיבא אפילו בע״ז עצמה, וכל שכן במשמשיה:  
+
+Mishnah 7
+
+<b>שלשה בתים הם.</b> לענין ביטול ע״ז:
+<b>בית.</b> שתחלת בנינו לע״ז, והיו עובדין את הבית עצמו, הרי זה אסור:
+<b>סיידו וכיירו לעבודה זרה.</b> שהיה בנוי מתחלה לדירת אדם, וסיידו, שליבנו בסיד. וכיירו, פיתוח וציור:
+<b>וחידש.</b> או שחידש:
+<b>נוטל מה שחידש.</b> ושאר כל הבית מותר:
+<b>הכניס לתוכו ע״ז.</b> לפי שעה ולא הקצהו לתשמיש ע״ז:
+<b>שלש אבנים הם.</b> לענין בטול:
+<b>אבן שחצבה מתחלה.</b> מן ההר:
+<b>לבימוס.</b> להושיב ע״ז עליה:
+<b>סיידה וכיירה.</b> והיא היתה חצובה ועומדת:
+<b>נוטל.</b> ישראל:
+<b>מה שחידש.</b> הנכרי, והאבן מותרת:
+<b>העמיד עליה ע״ז.</b> לפי שעה ולא הקצה האבן לבימוס:
+<b>וסילקה, הרי זו מותרת.</b> ואינה צריכה בטול:
+<b>גדעו.</b> לשם עבודה זרה, לעבוד הגידולים שיגדלו בו מעתה:
+<b>נוטל מה שהחליף.</b> הענפים שגדלו במקום אותן שגדע, ושורפן כדין אשרה, והשאר מותר:
+<b>איזו היא אשרה.</b> בגמרא מפרש, דאשלש אשרות דתנן לעיל קאי. והכי קתני, שלש אשרות הן, שתים דברי הכל, ואחת מחלוקת רבי שמעון ורבנן, ואיזהו אשרה שנחלקו רבי שמעון ורבנן, כל שיש תחתיה ע"ז, דרבנן קרו לה אשרה ואסרי לה כל זמן שיש ע״ז תחתיה, ורבי שמעון אומר אינה אשרה אלא כל שעובדין אותה, אבל כל שיש תחתיה ע״ז אין זו אשרה. ואין הלכה כר׳ שמעון:  
+
+Mishnah 8
+
+<b>לא ישב בצלה.</b> האי צל לאו תחת נוף האשרה קאמר, דלא הוי מצי למתני תו ואם ישב טהור, דהא קתני סיפא דאם עבר טמא. אלא מן האילן והלאה, דכשהחמה במזרח או במערב יש לכל דבר צל ארוך:
+<b>לא יעבור תחתיה.</b> תחת הנוף מהאילן, שהאילן מאהיל עליו. ואם עבר טמא:
+<b>היתה גוזלת את הרבים.</b> שנופה נוטה לרה״ר:
+<b>טהור.</b> דטומאה דרבנן היא, והיכא דגוזלת הרבים לא גזרו רבנן:
+<b>ירקות בימות הגשמים.</b> שהאילן קשה להם שמונע החמה מלבוא:
+<b>אבל לא בימות החמה.</b> שהצל יפה להם:
+<b>והחזרין.</b> חזרת. ובערבי חס״א:
+<b>לא בימות החמה ולא בימות הגשמים.</b> שהצל יפה להם לעולם:
+<b>שהנמיה.</b> עלין הנושרין מן האילן בימות הגשמים. ובגמרא פריך, דהא שמעינן ליה לרבי יוסי דאמר זה וזה גורם מותר, לעיל בפרקין גבי מפרר וזורה לרוח ואע״פ שנעשה זבל, דהיכא שההיתר והאיסור שניהם גורמין להביא הדבר, כגון שהקרקע של היתר והזבל של ע״ז של איסור גורמין לצמיחת הירקות, סבירא ליה לרבי יוסי שהוא מותר, והיכי קאסר הירקות הכא מפני שהנמייה נושרת עליהן. ומשני, שר׳ יוסי הכא לדבריהן של רבנן קאמר, לדידכו דאמריתו זה וזה גורם אסור, היה לכם לאסור הירקות מפני שהנמייה נושרת עליהן והיא הווה להם לזבל. ורבנן סברי, שאני הכא שאין האילן של ע״ז מועיל לירקות כלום, שמה שמשביח להם בנמייה, פוגם להם בצל. והלכה כרבי יוסי דזה וזה גורם מותר:  
+
+Mishnah 9
+
+<b>נטל ממנה.</b> מן האשרה:
+<b>חדש יותץ.</b> שההיסק הראשון שמסיקין התנור הוא מחממו ומחזיקו, והרי נתקן באיסורי הנאה. והא מתניתין אתי אליבא דמאן דאמר זה וזה גורם אסור. ואין הלכה. הלכך בין חדש בין ישן יוצן, שלא יאפו בו את הפת בהיסק זה עד שיצטנן התנור, כדי שלא יהנה מעצי איסור:
+<b>הפת אסורה.</b> בגמרא קאמר, והוא שאבוקה כנגדו, שכל שעה שהיה פת נאפה היה דולק האור בפי התנור ואופהו, שהיה נהנה מן האיסור בשעה שהיה האיסור בעין ויש שבח עצים בפת:
+<b>יוליך הנאה לים המלח.</b> דמי ככר שנתערב:
+<b>כרכור.</b> יש לאורגים עץ עשוי כמין מחט של סקאין, ומעבירין אותו על השתי כשהוא מתוח לפניהם באריגה. ואשמעינן מתניתין פלוגתא דרבי אליעזר ורבנן בהנך תרתי, דאי אשמועינן בקמייתא, הוה אמינא בהך קאמי ר׳ אליעזר משום דבעידנא דקא גמרה פת אקלי ליה איסורא, אבל כרכור דאיתא לאיסורא בעיניה. אימא מודה להו לרבנן. ואי איתמר בהאיך, בהא קאמרי רבנן, אבל בקמייתא אימא מודו ליה לר׳ אליעזר, צריכא. והלכה כר׳ אליעזר, ואפילו חבית של יין נסך שנתערבה בחביות של יין של היתר מוליך דמי אותה חבית לים המלח, והשאר כולן מותרות בהנאה:  
+
+Mishnah 10
+
+<b>כיצד מבטלה.</b> נכרי לאשרה:
+<b>קרסם.</b> קסמים יבשים שבאילן נטלן לצרכו לשרוף:
+<b>וזרד.</b>כרת ענפים לחים שבה:
+<b>שפאה.</b> תרגום ואכות אותו טחון (דברים ט׳:כ״א), ושפית יתיה:
+<b>לצורכה.</b> כדי ליפותה. ואין מבטל ע״ז אלא נכרי גדול ובן דעת שידע בטיב ע״ז ומשמשיה. ואפילו אם בטלה בעל כרחו הרי זו מבוטלת:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>רבי ישמעאל.</b> זו בצד זו. וכל שכן אחת על גבי שתים, שזו עיקר מרקוליס. [מרקוליס שם ע״ז הנקרא בלשונם מערקוריס]:
+<b>בצד מרקוליס.</b> בצד ארבע אמות של מרקוליס, כלומר שהאבנים רחוקות ארבע אמות מן המרקוליס וידוע דלאו מיניה נפל, ובהא קאמר רבי ישמעאל דשלש אבנים אסורות, שאין מרקוליס פחות משלש אבנים, ועושין מרקוליס קטן בצד מרקוליס גדול. וקטן הנעשה בצד גדול עבדי ליה בכל דהו ואין חוששין שיהיה אחת על גבי שתים. ורבנן סברי, אין עושין מרקוליס קטן בצד מרקוליס גדול, הלכך, נראות עמו כלומר סמוכות לו, דאיכא למימר דמיניה נפל, בין שתים בין שלש אסורים. אין נראות עמו, מותרות. והלכה כחכמים:  
+
+Mishnah 2
+
+<b>מצא בראשו.</b> של מרקוליס:
+<b>מעות כסות או כלים הרי אלו מותרים.</b> והוא שלא יהו מונחין לנוי, כגון שיהיו המעות מונחים בכיס קשור ותלוי לו על צוארו, כסות מקופלת ומונחת על כתפו או על ראשו, כלים נמי מונחים על ראשו, שכל אלו אינם דרך נוי:  
+
+Mishnah 3
+
+<b>שלא בטובה.</b> שלא יעלה שכר לכומרים:
+
+Mishnah 4
+
+<b>ע״ז של נכרי אסורה מיד.</b> דכתיב (דברים ז׳:כ״ה) פסילי אלהיהם, משפסלו נעשה לו לאלוה:
+<b>ושל ישראל עד שתיעבד.</b> דכתיב (שם כ״ו) ושם בסתר, עד שיעשה לה דברים של סתר, כלומר שיעבדנה, שהישראל אינו עובד ע״ז אלא בסתר מפני שמתירא מבית דין:
+<b>נכרי מבטל ע״ז שלו.</b> דכתיב פסילי אלהיהם תשרפון באש, כשהן נוהגין בהן מנהג אלהות, אבל אם בטלוה הרי אלו מותרים:
+<b>ושל ישראל.</b> בזמן שיש לו בה שותפות. ואין כן הלכה, דנכרי אין מבטל ע״ז של ישראל אפילו יש לו בה שותפות:
+<b>וישראל אינו מבטל עבודה זרה של נכרי.</b> ואפילו נתן לו הנכרי רשות:
+
+Mishnah 5
+
+<b>פחסה.</b> בפניה. מיעכה בקורנס עד שהמיר צורת פניה:
+<b>גררה.</b> סחוב והשלך בתוך הטיט:
+<b>אינה בטילה.</b> דלפום שעה רתח עלה, והדר פלח לה:
+<b>רבי אומר בטלה.</b> פלוגתא דרבי ורבנן כשמכרה לנכרי, אבל מכרה לישראל צורף דברי הכל בטלה. והלכה כחכמים:  
+
+Mishnah 6
+
+<b>שהניחוה עובדיה.</b> ואין דעתם לחזור:
+<b>בשעת שלום מותרת.</b> הואיל ויצאו לדעת ולא נטלוה עמהם, בטלוה:
+<b>בימוסיות של מלכים.</b> אבני גזית המתוקנות בדרך מהלך המלך, וכשהמלך עובר שם מושיבים שם עבודה זרה והוא משתחוה לה. ובגמרא. מפרש, מפני שמניחין אותה, כלומר אינן מיוחדות להושיב שם ע״ז כל שעה אלא בשעה שהמלכים עוברים, ופעמים שהמלכים עוברים בדרך אחרת ואין חוששין להם, הלכך לאו משמשי עבודה זרה חשיבי:  
+
+Mishnah 7
+
+<b>אף אנו מחזקין ידיהם של אלו.</b> העובדים לחמה וללבנה. אם היינו רואין ששאר עבודה זרה חרבו מעצמן ואלו קיימות, היינו מודים לאלו:
+
+Mishnah 8
+
+<b>גת בעוטה.</b> שבעטה ודרכה נכרי:
+<b>אע״פ שהוא נוטל בידו.</b> ענבים מתוך היין. ונותן לתפוח. מקום אסיפת הענבים העשוי כמין גל קרוי תפוח, וסבר תנא דידן דאינו נעשה יין נסך עד שירד לבור. וזו משנה ראשונה היא ואין הלכה. אלא כיון שהתחיל היין להמשך, נעשה יין נסך:
+<b>מה שבבור אסור.</b> אם יגע בו נכרי אחרי כן:
+
+Mishnah 9
+
+<b>דורכין עם הגוי בגת.</b> ולא אמרינן משתכר באיסורי הנאה הוא, דאפילו בשתיה סבר האי תנא דשרי כל זמן שלא ירד לבור. ומשום גורם טומאה ליכא, שמשעה שדרך בהם הנכרי מעט, נטמאו. ונמצא שאין הישראל גורם טומאה:
+<b>אבל לא בוצרין עמו.</b> לפי שנותנם בגת טמאה, והנכרי מטמא הענבים במגעו, והישראל הבוצר עמו גורם טומאה. וסבר האי תנא אסור לגרום טומאה לחולין שבארץ ישראל ואפילו הם של נכרי. ואין הלכה כמשנה זו, דקיי״ל כיון שהתחיל היין להמשך נעשה יין נסך, הלכך אין דורכין עם העכו״ם בגת. וקיי״ל מותר לגרום טומאה לחולין שבארץ ישראל כשהחולין הם של נכרי, הלכך בוצרין עם הנכרי, ואע״פ שגורם טומאה לחולין אין בכך כלום. ומיהו ישראל הבוצר כרמו לכתחלה לא יקח נכרי עמו אפילו להביא ענבים לגת, משום לך לך אמרין נזירא כו׳:
+<b>וישראל העושה פירותיו בטומאה.</b> עובר עבירה הוא, לפי שהוא מטמא התרומות והמעשרות שבהם. הלכך אסור לסייעו, כדי שלא יהא רגיל בכך:
+<b>אבל מוליכין עמו.</b> חבית ריקניות לגת. ומביאין עמו, חביות מלאות מן הגת. דמאי דהוה הוה, מאחר שנטמאו מותר ליתן היין בחביות טמאות:
+
+Mishnah 10
+
+<b>אם יש לו עליו מלוה אסור.</b> אם יש לו על היין מלוה, שזה היין משועבד לו בחובו, אז הוא כממונו ונגע ביה לראות היאך הוא:
+<b>נפל.</b> הנכרי לבור מלא יין:
+<b>ועלה.</b> מת. אע״ג דנגע בשעה שנפל אינו אסור בהנאה, הואיל ולא נתכוין ליגע. אבל עלה חי, בעלייתו אוסרו, משום דמודה לעבודה זרה על שניצול:
+<b>ומודדו בקנה.</b> או שהיה הנכרי מודד יינו של ישראל בקנה:
+<b>והתיז.</b> או שהתיז הנכרי את הצרעה מיינו של ישראל על ידי הקנה ולא נגע בידיו ביין:
+<b>המרותחת.</b> שהיתה החבית מעלה רתיחות, וטפח הנכרי בידו על הרתיחות, אין דרך ניסוך בכך:
+<b>ורבי שמעון מתיר.</b> ואין הלכה כרבי שמעון:
+<b>זה היה מעשה והכשירו.</b> אף בשתיה:
+
+Mishnah 11
+
+<b>המטהר יינו של נכרי.</b> ישראל שדרך ענבים של נכרי בכשרות כדי למוכרו לישראל, ואינו נותן מעות לנכרי עד שימכרנו לאחר זמן:
+<b>ונותנו ברשותו.</b> של נכרי:
+<b>בעיר שיש בה נכרים וישראלים מותר.</b> דמרתת נכרי דלמא חזו ליה הנך ישראל דעברי ברשות הרבים ומפסידנא. ואפילו אין מפתח וחותם, שרי. והוא שאין לו מלוה על אותו יין, כגון שכתב לו התקבלתי ממך, כדאמרינן לקמן:
+<b>רבי שמעון בן אלעזר אומר כל רשות נכרי אחת היא.</b> פלוגתא דר׳ שמעון בן אלעזר ותנא קמא, דת״ק סבר כשהניח ישראל יין ברשותו של נכרי בעל היין, הוא דבעינן שיהא הבית פתוח לרה״ר ועיר שישראל ונכרים דרים בה. אבל ברשות נכרי אחר שאינו בעל הבית, אפילו בעיר שאין ישראל דרים בה, שרי. ור׳ שמעון בן אלעזר אומר, כל רשות נכרי אחת היא, וכי היכי דברשות הנכרי בעל היין אסור אלא בעיר שישראל ונכרים דרים בה והבית פתוח לרה״ר, הכי נמי ברשות נכרי אחר, צריך עיר שישראל ונכרים דרים בה ובית פתוח לרה״ר. והלכה כר׳ שמעון בן אלעזר. ובזמן שמפתח וחותם ביד ישראל, בין ברשות בעל היין בין ברשות נכרי אחר, מותר לדברי הכל:
+
+Mishnah 12
+
+<b>והלה כותב לו התקבלתי ממך מעות מותר.</b> אם הבית פתוח לרה״ר וישראלים דרים באותה העיר, כדאמרינן לעיל:
+<b>אבל אם רצה וכו׳</b> דהשתא הוי היין משכון אצל הנכרי הואיל ויש לו מלוה על היין, אסור. דלא מרתת, דסבר אי חזו לי ותבע לי, אמינא דידי הוא. ואע״פ שמפתח וחותם ביד ישראל, אסור:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>השוכר את הפועל לעשות עמו ביין נסך.</b> להריקו מכלי אל כלי, או להוליך חביות ממקום למקום. ואפילו בסתם יינם:
+<b>שכרו אסור.</b> קנס הוא שקנסו חכמים ביין נסך ובסתם יינם:
+<b>שכרו מותר.</b> וכגון שאמר לו העבר לי כל חבית וחבית בפרוטה. אבל אם אמר לו העבר לי מאה חביות במאה פרוטות, ונמצאת חבית של יין נסך ביניהם, שכרו אסור:
+<b>השוכר את החמור שכרה אסור.</b> הא מתניתין נקט ליה משום סיפא, וסיפא אתא לאשמועינן דאע״ג דהשוכר את החמור לרכוב עליו סתמא שכרה נמי להניח לגינו של יין ומזונותיו עליה, סלקא דעתך אמינא דהוי כאילו שכרה מעיקרא להביא עליה יין נמך ושכרו אסור, קמשמע לן:  
+
+Mishnah 2
+
+<b>ידיחם.</b> במים צוננים:
+<b>מעשה בבייתוס בן זונין.</b> מתניתין חסורי מחסרא והכי קתני, ואם נותן טעם לפגם מותר, ומעשה נמי בבייתוס בן זונין שהיה מביא גרוגרות בספינה ונשתברה חבית של יין נסך על גביהן ובא מעשה לפני חכמים והתירום:
+<b>כל שהוא בהנאתו בנותן טעם.</b> שאדם נהנה מטעמו של איסור:
+<b>כל שאין בהנאתו בנותן טעם.</b> שאינו נהנה בטעמו של איסור:
+<b>כגון חומץ.</b> של איסור שנפל בתוך גריסין של היתר, נותן טעם לפגם הוא. והוא שיהיו הגריסין רותחין בשעה שנפל בהן החומץ, שאז פוגם בהם מתחילה ועד סוף. וארבעה מיני נותני טעם הם, יש טעם משביח מתחילה ועד סוף, כגון היין בתבשיל של בשר או של דגים, וזה אסור איסור ודאי. ויש טעם פוגם מתחילה ועד סוף, כגון שמנונית הדגים או הבשר בדבש, וזה מותר לכתחלה. ויש פוגם מתחילה ומשביח בסוף, כגון הדבש ביין שהוא פוגם בו לשעתו, וכשישהה בו עד שיפגם עליו כח היין נותן בו הדבש ריח וטעם. ויש משביח בתחילה ולבסוף פוגם, כגון שומן הבשר עם החמאה, או הטעם הבלוע בכלי שאינו בן יומו, שנכנס בו משובח ואח״כ נפגם. ואלו השנים אסורים מספק. לפיכך אם הגריסין הללו שנפל בהן חומץ לא היו רותחין הרי הן אסורין מספק, שהחומץ בגריסין מקדיח ומשביח, ואע״פ כשמרתיחין אח״כ פוגם טעמו, הוי משביח ולבסוף פוגם ואסור:  
+
+Mishnah 3
+
+<b>אם היה בחזקת המשתמר.</b> כל זמן שלא הודיעו שהוא מפליג הוי בחזקת המשתמר, ואפילו הפליג מיל, דהנכרי מירתת ואומר השתא אתי ישראל וחזי לי:
+<b>אם הודיעו שהוא מפליג.</b> ומתרחק ממנו, וחביות סתומות הם:
+<b>כדי שישתום.</b> אם שהה כדי שיקוב הנכרי נקב במגופת החבית ויחזור ויסתום הנקב ותיבש הסתימה אסור:
+<b>ישתום.</b> יפתח. כמו (במדבר כ״ד:ג׳-ד׳) שתום העין שעינו פתוחה:
+<b>רבן שמעון בן גמליאל אומר.</b> אינו אסור אלא אם שהה כדי שיפתח את כל מגופת החבית:
+<b>ויגוף.</b> ויעשה מגופה אחרת:
+<b>ותיגוב.</b> ותינגב ותיבש. אבל לנקיבת חור במגופה של חבית לא חששו, משום דמנכרא מלתא. ודוקא במגופה של סיד הוא דפליגי רבנן עליה דרשב״ג וחיישי לפתיחת נקב, משום דלא מינכר, שהסיד לבן ואינו ניכר בין חדש לישן. אבל במגופת טיט, מודו רבנן לרשב״ג דלא מיתסר היין עד שישהה כדי שיפתח המגופה כולה ויגוף ותיגוב. והלכה כרבן שמעון בן גמליאל:
+
+Mishnah 4
+
+<b>המניח יינו בקרון או במפינה.</b> עם הנכרי:
+<b>בקפנדריא.</b> בדרך קצרה, שנכנס בשער זה ויוצא משער שכנגדו:
+<b>ורחץ.</b> במרחץ:
+<b>מותר.</b> דכיון דנכרי לא ידע דשהי, מרתת ולא נגע. ואשמועינן במתניתין פלוגתא דרבן שמעון בן גמליאל ורבנן בהנך תלתא בבי, דאי תנא נכרי שהיה מעביר כדי יין, הוה אמינא התם מרתת הנכרי דסבר השתא אתי חזי לי, אבל בספינה וקרון מפליג ליה לספינתיה ועביד מאי דבעי ולא מרתת. ואי תנא ספינה וקרון ולא תני המניח נכרי בחנותו, הוה אמינא בספינה וקרון מרתת דסבר דלמא באורחא אחרינא אזיל וקאי מצד אחר וחזי לי, אבל במניח נכרי בחנותו דאיכא למימר אחיד ליה לבבא ועביד כל דבעי, אימא לא, צריכא. ובכולהו הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 5
+
+<b>דלפקי.</b> כלי שמניחין בו כוסות ואשישות באוכלין ומשקין, וממנו נוטלין ומשימין על השלחן, ואין אחד מן המסובין נוטל כלום מן הדלפקי אלא מן השלחן:
+<b>ואם אמר לו הוי מוזג ושותה.</b> הואיל והרחיב לו הרשות, אף מה שעל הדלפקי אסור. דסמכא דעתיה ונגע בכוליה:
+<b>חביות פתוחות.</b> הנמצאות בבית שהניחו שם:
+<b>כדי שיפתח ויסתום ויגוב.</b> סתמא כרבן שמעון בן גמליאל דהלכתא כוותיה:
+
+Mishnah 6
+
+<b>בולשת.</b> חיל שמחפשין וחותרין הבתים. תרגום ויחפש, ובלש:
+
+Mishnah 7
+
+<b>תן לנו את דמיה.</b> דהא לא קנו, והוא אינו חייב להם אלא מעות:
+<b>המוכר יינו לנכרי פסק עמו מעות עד שלא מדד, דמיו מותרין.</b> דמשיכה בנכרי קונה כמו בישראל, וכשמודד הישראל בכליו ובא הכלי ברשות הנכרי קנאו הנכרי במשיכה, והוו ליה לישראל זוזי אצל הנכרי בהלואה, ויין נסך לא הוי עד דנגע:
+<b>מדד עד שלא פסק.</b> סכום הדמים, כך וכך יין בכך וכך דמים:
+<b>דמיו אסורין.</b> דנכרי לא קנייה השתא במשיכה, דכיון דלא פסק דמיו לא סמכא דעתיה דלקנייה במשיכה, שמא ירבה לו דמיו, הלכך כי נגע ביה הוי יין נסך ברשות ישראל, שעדיין לא קנאו הנכרי עד שיפסוק לו דמים:
+<b>אם יש בו עכבת יין.</b> אם יש במשפך שנמדד בו תחלה יין של נכרי, עכבת יין, אוגנים שמתעכב יין על פיו שלא יצא כטפה או שתי טפין:
+<b>אסור.</b> דמתסר חמרא דישראל משום ההיא טפת יין נסך שבמשפך:
+<b>המערה מכלי לכלי.</b> ישראל שעירה מכלי שלו לכלי שביד הנכרי או לכלי שיש בו יין נסך:
+<b>את שמערה ממנו מותר.</b> היין שנשאר בכלי העליון שביד ישראל, מותר:
+<b>ואת שעירה בתוכו.</b> והקילוח שיצא מכלי ישראל אף על פי שלא הגיע לכלי שביד הנכרי, וכל שכן מה שהגיע לכלי של נכרי, אסור, דניצוק חיבור. ומתניתין דשרי היין שנשאר בכלי שביד ישראל, מיירי כגון דקטף קטופי, שקודם שנגע הקילוח בכלי התחתון שביד הנכרי פסק העליון המחובר לכלי שביד ישראל, ולא היה כאן ניצוק שיחבר מה שבכלי העליון למה שבכלי התחתון. אי נמי, דנפץ נפוצי, שהשליך היין מן הכלי העליון כדרך שמשליכין מן המזרקים, ולא היה שם סילון וקילוח שיחבר בין היין שבכלי אשר ביד ישראל לכלי שביד נכרי. אבל אם היה שם חיבור, כל מה שנשאר בכלי העליון שביד ישראל אסור, דקיי״ל ניצוק חיבור ואוסר ביין נסך. וכן הלכתא:  
+
+Mishnah 8
+
+<b>ומים במים.</b> מים שנתנסכו לע״ז או שנעבדו. במים של היתר:
+<b>בכל שהוא.</b> לא שנא נפל התירא לגו איסורא או איסורא לגו התירא, אוסר במינו בכל שהוא. ובלבד שיהיה האיסור הנופל לתוך ההיתר נופל מכלי שפיו רחב ויש ביין היוצא מן הכלי שיעור גדול בבת אחת. אבל המערה יין נסך מכלי קטן שאינו מוציא אלא טפה טפה ונפל לתוך יין של היתר, אפילו כל היום כולו, אמרינן קמא קמא בטיל. ואם עירה היתר לתוך איסור, כל מה שעירה ממנו לתוך האיסור, אסור, ואפילו חבית מלאה לתוך טיפה אחת. ומסקנא דמלתא לפי ההלכה, כל איסורין שבתורה בין במינן בין שלא במינן, בנותן טעם. חוץ מטבל ויין נסך, דבמינן במשהו, שלא במינן בנותן טעם. יין נסך, משום חומרא דעבודה זרה. וטבל, כהתירו כך איסורו, כמו שחטה אחת פוטרת את הכרי, כך חטה אחת עושה את הכרי כולו טבל. ואם איסור משאר איסורין נתערב בהיתר, אם נתערב מין בשאינו מינו דאיכא למיקם אטעמא, אם תרומה היא שנתערבה בחולין יטעמנה כהן, ואם דבר איסור יטעמנו נחתום נכרי, אם אומר שאין בתערובת טעם התרומה או טעם האיסור, הכל מותר. ואם נתערב מין במינו דליכא למיקם אטעמא, או מין בשאינו מינו ואין כאן כהן או נכרי שנוכל לסמוך עליו, אם האיסור הוא מחלב ודם נבילות וטרפות שקצים ורמשים וכיוצא בזה, משערין אותו בששים, אם יש ששים של היתר כנגד האיסור הכל מותר, ואם לאו, הכל אסור. ואם האיסור הוא תרומה וחלה וביכורים, משערים אותו במאה של היתר. ואם ערלה וכלאי הכרם, משערין אותו במאתים:
+
+Mishnah 9
+
+<b>אלו אסורין ואוסרין בכל שהן.</b> כל מקום שנתערבו שם אפילו אחד באלף אוסרין את כולן:
+<b>יין נסך.</b> חבית אחת באלף חביות אוסר את כולן בהנאה. ואין כן הלכה, אלא כדכתבינן שלהי פרק כל הצלמים, מוליך דמי אותה חבית לים המלח, והשאר הכל מותר בהנאה ואסור בשתיה:
+<b>ועבודה זרה.</b> צורה שעבדוה, ונתערבה באלף צורות שאינן ע״ז:
+<b>ועורות לבובין.</b> דהוי נמי איסורי הנאה, כדאמרינן בפרק אין מעמידין:
+<b>וצפורי מצורע וכו׳ וחולין שנשחטו בעזרה.</b> איסורי הנאה הן. ובפרק ב׳ דקדושין פרשינן להו:
+<b>ושער נזיר.</b> דאיסורי הנאה הוא, דכתיב (במדבר ו׳:י״ח) ונתן על האש אשר תחת זבח השלמים. ואם נתערבה אגודה של שער נזיר אפילו באלף אגודות של שאר שערות, כולן אסורות בהנאה:
+<b>ופטר חמור.</b> אסור בהנאה כל זמן שלא נפדה:
+<b>ובשר בחלב.</b> חתיכת בשר שנתבשלה בחלב ונתערבה באלף חתיכות, אוסרת את כולן בהנאה. וסבר האי תנא דדבר שדרכו לימנות ואיסורו איסור הנאה אוסר את תערובתו בכל שהוא. וכל הני דחשיב במתניתין, דבר שדרכו לימנות הוא ואיסורן איסור הנאה:
+<b>הרי אלו.</b> למעוטי איסורי הנאה שאין דרכן לימנות, או שדרכן לימנות ואינן איסורי הנאה, שאינן אוסרין את תערובתן בכל שהן:
+
+Mishnah 10
+
+<b>שנפל לבור.</b> של יין:
+<b>כולו אסור בהנאה.</b> שהיין שנתנסך לע״ז אוסר במינו בכל שהוא. אבל סתם יינם של נכרים שלא ידענו בו שנתנסך ודאי, אע״פ שאסור בהנאה אינו אוסר תערובתו בהנאה, אלא נמכר כולו לנכרי חוץ מדמי אותו סתם יינן. וכן הלכה:
+
+Mishnah 11
+
+<b>שזפתה נכרי.</b> אורחא למרמי בה חמרא פורתא, לעבורי קוטרא דזפתא:
+<b>מנגבה.</b> במים ואפר:
+<b>ושל עץ.</b> דבעיא זפת טובא ובלע חמרא טפי:
+<b>רבי אומר ינגב.</b> כשל אבן. ואין הלכה כרבי:
+<b>ושל חרס.</b> בין לרבי בין לרבנן. אע״פ שקלף הזפת אסור. דחרס בלא זפתא בלע ליה חמרא:
+
+Mishnah 12
+
+<b>כלי תשמיש.</b> של סעודה. ודוקא כלי מתכת או כלי חרס המצופים באבר. וכלי זכוכית ככלי מתכות דמי:
+<b>את שדרכו להטביל.</b> כלומר כלי הראוי ליטהר בטבילה ואינו צריך תיקון אחר, כגון שתשמישו ע״י צונן:
+<b>יטביל.</b> במקוה הכשר לטבילת אשה, וטבילתו מתירתו:
+<b>להגעיל.</b> כגון יורות וקדרות של מתכת שתשמישן על ידי רותחין:
+<b>יגעיל.</b> ברותחין. שמכניסן לתוך יורה מלאה מים רותחין ומשהין אותן בתוכה מעט. וזה אחר שמשפשפן ומסיר החלודה שלהן. ואח״כ מטבילן במקוה הכשר לטבילת אשה והן מותרין:
+<b>ללבן.</b> כלים שמשתמשים בהן על ידי האור ביבש בלי רוטב, כדמפרש ואזיל, כגון השפודים והאסכלאות:
+<b>מלבנן באור.</b> עד שיהיו ניצוצות ניתזין מהן, ואח״כ מטבילן והן מותרין:
+<b>שפה.</b> נועצה בקרקע קשה עשר פעמים, אם אין בה גומות, ואוכל בה צונן. או משחיזה באבן המשחזת שלה, ואוכל בה אפילו רותחין. ואם היו בה גומות, מלבנה. וכולן שנשתמש בהן עד שלא הרתיח, או עד שלא הלבין, ועד שלא הטביל, מותר:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Batra/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Batra/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt
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@@ -0,0 +1,803 @@
+Bartenura on Mishnah Bava Batra
+ברטנורא על משנה בבא בתרא
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org
+
+Bartenura on Mishnah Bava Batra
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+השותפין שרצו לעשות מחיצה – we are speaking of a courtyard where there is no law of division in it, where there lacks by the way four cubits for each one of the partners. For this reason, it (i.e., the Mishnah) taught " "שרצו/that they wanted, which implies that especially, two of them want [to make a partition] but neither one of them is able to force his fellow, for if in a courtyard which has a law of division, each one of them is able to force his fellow to divide, but now, it comes to teach us that since they wanted to divide it, and each one of them had taken possession of the direction that is entitled for him according to what they had compromised, they build the wall in the middle, and this one gives from his portion one-half of the place the thickness of the wall and also this one.
+גויל – stones which are not trimmed or fixed.
+גזית – stones which are trimmed and planed with a saw.
+כפיסין – a small brick/girder which is a one-half brick which is a handbreadth-and-a-half (i.e., one handbreadth equals 3.65 inches or 9.34 cm) and a brick is three handbreadths.
+הכל כמנהג המדינה – "הכל"/everything includes a place where they have the practice to make a partition with the sprouts of vine and the branches of trees that they make according to the custom, as long as the partition is wide enough so that neither one of them cis able to see that of his fellow for visual damage is called damage, and the height of the wall and the partition is not less than four cubits.
+זה נותן שלשה טפחים – that the wall of untrimmed stones requires an additional handbreadth more than the wall of hewn stones because of the tops of the stones that protrude outward which are not smooth.
+ובכפסים זה נותן טפחי – that the thickness of the wall of the one-half/small/girder brick is a handbreadth greater than the width of a wall of full brings because he places a small brick/bond-timber on one side and a small brick/bond-timber on the other side, which are three handbreadths and a handbreadth in the middle in which they place there plaster to attach them, but the wall made from bricks, one places a full brick along the thickness of the wall which is three handbreadths and there is no need for plaster in the middle.
+המקום והאבנים של שניהם – this tells us that even though the stones fell into the domain of one them, or alternatively, that one of them first removed them into his domain, you might have thought that it belongs to the other – for the claimant must produce the evidence. But this comes to tell us that this is not the case.
+
+Mishnah 2
+
+וכן בגנה – this is what he said, "וכן בגנה"/and likewise in the case of a garden, undefined, as a place where it was they had the custom to fence it in.
+אבל בבקעה – undefined, it is like a place where they had the custom to not fence it in, and we don’t require it, other than if his fellow wanted to fence it in, he moves it back to his own part
+ועושה לו חזית – a sign for recognition that the wall is his. And the sign is explained in the Gemara (Talmud Bava Batra 4b): he spreads the top of the wall a cubit with plaster to the side of his fellow, but not to his side lest his fellow all spread from his side. And he says that the wall belongs to both. But when he spreads to the side of his fellow, he doesn’t plaster on to his side. It is a sign that the wall is his, but if his fellow peels/scrapes It off, it is known as peeled.
+ועושין חזית מכאן ומכאן – to announce that both of them made it.
+
+Mishnah 3
+
+אין מחייבין אותו – for it doesn’t benefit him at all, for his land is still open. But, if he (i.e., the other partner) fenced in the fourth side, for now, it absolutely benefits him, we require him to pay one-half the cost of the purchase at the cheapest rate. But not half of his outlay, for he says to him: For me it is enough for me with a partition of reeds, and I don’t need an outlay of a stone fence.”
+מגלגלין עליו את הכל – one-half of his outlay according to what he fenced in. And there is the difference between the first Tanna/teacher and Rabbi Yosi. And the Halakha is according to Rabbi Yosi. And we don’t have to say if he himself is the one who fenced in the fourth side, for he revealed his intention that he is pleased with what his fellow fenced in that we make him bear the expenses for the fencing in of everything, and he pays his fellow half of his outlays.
+
+Mishnah 4
+
+כותל חצר – of partners.
+עד ארבע אמות – for with this, it is sufficient for him for proof of damages.
+בחזקת שנתן – when this one claims half the outlay, and the other one says, I have already given my portion, he is believed, until the claimant brings witnesses who claimed that he had not given. For this judgment is revealed to all that the obligation is upon him to assist him for he would not have built it on his own but rather, he would bring him to the Jewish court.
+סמך לו כותל אחר – after he built the first [wall] a great deal higher than four cubits (i.e. a cubit = 22.08 inches or 56.1 cm.), and he did not want to assist him in raising it higher, he built another wall opposite this wall in order to put cover it with boughs and to place a roof from wall to wall, even though he did not as yet place upon it a roof, we make him bear the expenses for everything, for he has revealed his intention that it is pleasing to him for the raising of this one.
+בחזקת שלא נתן – if the first person came and made a claim against him to judgment after he built his other wall placing it near the first wall. And he said to him (i.e., his partner): “Give your part for what I raised it.” But the other responded: “I gave my part.” But he is not believed other than with witnesses, for this judgment was not visible to all, and until the Jewish court made him liable, he would not have given.
+
+Mishnah 5
+
+כופין אותו – [we force] the member resident of the courtyard who doesn’t want to assist the members of the courtyard.
+לבנות – [to build] for the courtyard a gate house to be a guard for the opening who sits there in the shade and to distance the members of the public domain from looking into the courtyard.
+ודלת – for the gate of the courtyard.
+לא כל החצרות ראויות לבית שער – a courtyard which is not close by to the public domain is not worthy of havng a gate house. But the Halakha is not according to Rabban Shimon ben Gamaliel for even if it is not close to the public domain, there are times when the masses pressure and enter [and come in].
+לא כל העיירות ראויות לחומה – a city which is not close by to the border of enemies does not require a wall. But the Halakha is not in accordance with Rabban Shimon ben Gamaliel, for even if it is not close by the border of enemies, it needs a wall, for sometimes, it happens that invaders come.
+ויהא כאנשי העיר – to bear with them the burden/yoke.
+שנים עשר חדש – but now that they are unsteady, the general practice is thirty days.
+
+Mishnah 6
+
+אין חולקין את החצר – one of the partners cannot force his fellow to divide the courtyard until there are four cubits to each one of the partners, other than the openings, for every house in the courtyard requires [that there will be] in front of his door four cubits in order to unload the burden that is upon his donkey. And outside of those four cubits, one needs in the courtyard another four cubits to each one of the partners for his other uses. And then there will be in the courtyard the law of division.
+רבי יהודה אומר ט' חצאי קבין – this person like his place, and that person like his place. But they don’t dispute that in the places of Rabbi Yehuda they would make grain – a field that has nine half-kabs, is like the field of nine kabs in the place of the Rabbis.
+בית רובע – a place to seed in it a square kab. And the Jewish legal decision is that the law of division on lands that stand for plough and sewing, other than if there remains for each one of the partners enough land in order that there is the work of one day of ploughing or sewing, and similar things.
+מורן וטרקלין – kinds of palaces.
+כדי לזה וכדי לזה – as it is explained further on, and after they would divide it up and each one takes his part, there would be in the part of each of them a place worthy of being called a reception/dining room and a compartment of the house/peristyle, that would remain on part of it the name that was for all of it.
+בזמן שין שניהם רוצים – one cannot force his fellow to divide it by force, but he can force hi regarding the manner of "גוד או אגוד"/either fix you a price for my share, or I shall do so (and buy your share (see Talmud Bava Batra 13a), meaning to say, purchase my portion or sell me your portion for what it is worth.
+ובכתבי הקודש – Torah, Prophets and Writings.
+לא יחלקו – and specifically when they are in one volume, but in many volumes, each book separately, if they want, they can divide it.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+לא יחפור. בור – round.
+שיח – long or short
+מערה – it is covered with an arched ceiling.
+נברכת הכובסין – a square pit. And rain waters gather in it as it is made to launder clothing.
+אלא אם כן הרחיק מכותלו – it is saying from the wall of his cistern. And the thickness of the wall of his cistern is not less than three handbreadths, it is found that from the cavity/space of his cistern to the cavity/space of his fellow’s cistern is six handbreadths. But it is prohibited for a person to rely upon one of the damages to the end of his boundary equally, other than if he distanced it the appropriate measurement, even though his fellow lacks a wall there, lest his fellow decide that he will build on the side of his boundary, and it is found that this causes damage.
+וסד בסיד – the walls of his pit.
+הגפת – the refuse of the olives after they were gathered together in the olive press.
+הסלעים – stones where the light comes out from them, for all of these are hard for the fortification and weaken the wall, and we are not referring to the wall of the cistern now.
+זרעים – they are hard for the wall for they undermine the grounds (through their roots – see Talmud Bava Batra 19b) and bring up crushed, loose earth.
+ואת המחרישה – even though there are no seeds, as, for example, when they plow for trees, it is hard for the wall.
+מי רגלים – they make loathsome the bricks which are of dry plaster. Therefore, someone who urinates close by the wall that is made of bricks needs to distance himself three handbreadths. But with a wall of stones, he distances himself a handbreadth, and of a hard stone such as granite, he does not have to distance himself at all.
+הריחים – they are hard on the wall because they shake the ground with the force of its rolling.
+מן השכב – from the lower millstone.
+הרכב – this is the upper one that rides on this. But it is shorter by a handbreadth of the lower one.
+שלשה מן הכליא – the base upon which they build from plaster/clay and stones that they place the oven upon it, and It is wide from the bottom and narrow from the top, and upper rim of the belly of the stove is where the stove sits. It is like the measurement of the oven and one must distance the base from the wall three handbreadths from its underbelly, which are four [handbreadths] from the its upper rim, because the vapor of the oven damages the wall.
+
+Mishnah 2
+
+גובה דא אמות – the space from the lip of the oven until the ceiling, in order that the fire not ignite the ceiling.
+עד שיהא תחתיו מעזיבה – [plaster of] clay three handbreadths, so that the lower ceiling of the attic not burn, and above it a space of four cubits.
+ובכירה – they place the pot on its cavity/space and they don’t make it in a large fire as they do for an oven.
+ואם הזיק – after there were there all of these measurements, 
+he pays for the damage that he caused, and nevertheless, they prevent him with all of these measurements lest he kindle their homes, and he doesn’t have what with to pay. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+ביין התירו – The smoke that goes up from the baker’s oven and from the dyer’s shop is not difficult for the wine, for the heat actually improves the wine that is in the Land of Israel. And in a place where it is known that the heat damages the wine, even under the wine storehouse, one should not not open a dyer’s shop or of a baker.
+חנות שבחצר – one of the members of the courtyard that comes to open a store in the courtyard and the members of the courtyard prevent him.
+לא מקול התינוקות – school children. And even though that the sound comes on account of others, they cannot protest, because of making the Torah great and glorious. But, if he is not teaching children Torah, but rather trades or accounting or תשבורת he can protest and say to him that he is not able to sleep because of the young children coming in and leaving.
+
+Mishnah 4
+
+מי שהיה כותלו סמוך לכותל חבירו – in the form of a גא"ם/Gamma – an angle, and he comes to make a second wall opposite the wall of his fellow until he makes the three walls like the form of the [Hebrew letter] "בי"ת"/Bet, his fellow will prevent him, until he distances it from opposite him four cubits, in order that the place between the two walls will be wide and many will be able to tread there. For the walking of feet on the ground nearest the wall strengthens the foundations of the wall and preserves them. And especially the wall of a garden or he wall of a courtyard that is in a new city where many have not [yet] tread, and the ground was not strengthened as much as needed through treading of the feet [of people]. But, in the wall of a courtyard that is in an old city is supported and there is no need to distance it. And similarly, if the wall of his fellow was not four cubits or more, he doesn’t have to distance it, for a wall that is less than four cubits does not need strengthening.
+ובחלונות מלמעלן מלמטן ומכנגדן ד' אמות – he had a wall above his wall and his fellow built a wall opposite the window from below. If there remained from the top of the wall that he built up until the window less than four cubits in height, he forces him to lower the wall in order tha the not stand on the top of the wall and look out through the window.
+מלמטן – the window was lower than the wall, he forces his fellow to raise the wall that he built opposite him at the height of four cubits from the window in order that he should not see him.
+ומכנגד – he must distance the wall from the window four cubits in order that he will not obscure his light.
+
+Mishnah 5
+
+מרחיקין את הסולם – whomever has a dovecote of doves in his courtyard near to the wall that is between the two courtyards and his fellow comes to put up a ladder near the wall, he must distance the latter four cubits from the dovecote, in order that a marten will not jump, and it is small creature, into the dovecote and kill the doves.
+
+מזחילה – it is a large spout that is placed on the length of the wall, and the waters of the roof flow into it, and if his wall would go along the face of the courtyard of his fellow and with the spout on top of it, he would have to distance it from it if he comes to build a wall on its side four cubits in order that a ladder can stand upright to go up and to repair his spout, to clean it from dust and from rocks that fall in it and prevent the continuous flow of water.
+
+מרחיקים את השובך מן העיר – for the doves cause the loss of the seeds of the gardens.
+אא"כ יש לו חמשים אמה – so that the doves do not cause the loss in the field of his fellow.
+בית ארבעה כורין – an area requiring a Kor of seed in every direction, and the Kor is thirty Se’ah, but the Halakha is not according to Rabbi Yehuda.
+מלא שגר היונים – race of their flying at one time [for food].
+ואם לקחו – [if he bought it] (a field with a dovecote already in it) in its natural condition with the ground, even if he lacks all around him other than an area of a quarter-Kab (104 1/6 square cubits).
+הרי הוא בחזקתו – since he was the first to have legal presumption of possession.
+
+Mishnah 6
+
+ניפול – a pigeon.
+הנמצא בתוך חמשים אמה – of the dovecote.
+בין שני שובכות – within fifty of both of them.
+
+Mishnah 7
+
+מרחיקין את האילן מן העיר – because it is beauty to the city (see Talmud Bava Batra 24b) when there is a wide expanse before it.
+חרוב ושקמה – their branches are numeous.
+אילן סרק – (see Mishnah Kilayim, Chapter 6, Mishnah 5 for a detailed definition) – it is a disgrace to the city.
+ונותן דמים – to the person who owns the city.
+ספק – cuts it down and he doesn’t make payment, because there was a judgment as to whether this one came first (i.e., the city) or that one came first (i.e., the tree), he cuts it down. After he cut it down, we say to the owner of the tree: “Bring proof that the tree came first and take [the money].”
+
+Mishnah 8
+
+גורן קבע – a threshing floor that has a large pile that they winnow it with a winnowing shovel is called a permanent threshing floor. But if the pile is not large, and he doesn’t have to winnow the chaff with a winnowing shovel, but rather, the wind blows it into a pile, and the chaff is driven off on its own, is called a threshing floor that is not permanent.
+חמשים אמה – because the chaff that damages the members of the city when it is winnowed.
+ומנירו – [newly ploughed field] of his fellow. A ניר/newly broken or ploughed field. This is a ploughing done during summertime in order that the roots of the thorns and grasses will die.
+כדי שלא יזיק – What is the reason that this is said? What is the reason that we distance this from the crops of his fellow and from his newly broken/ploughed field fifty cubits? In order that the chaff not damage his plants and his newly broken/ploughed field, which is made of manure and ruins the newly broken field and dries out the plants/trees.
+
+Mishnah 9
+
+את הנבילות ואת הקברות – because of the bad smell.
+הבורסקי – a place where they work the hides.
+אלא למזרח העיר – for the east wind is not hard, other than if it comes for retribution. But when it comes in is normal manner, it is warm and blows gently, therefore, it does not bring the smell to the city.
+חוץ מן מערבה – he can make it in any direction and distance it fifty cubits from the western wind, which doesn’t do anything because they pray to that direction where God’s presence is in the west. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 10
+
+המשרה – a place where the steep the flax and cause loss to the vegetables that are near them.
+הכרישין – leeks in the language of the Talmud, and they destroy the onions that are near them.
+ואת החרדל מן הדבורים – which destroys the honey and makes it pungent and sharp.
+רבי יוסי מתיר בחרדל – because he can say to him (i.e., his fellow): “Until you tell me: Distance your mustard plant from my bees; distance your bees from my mustard plant because they come and eat the buds of my mustard plants.” And the Halakha is according to Rabbi Yosi.
+
+Mishnah 11
+
+ובחרוב ובשקמה – their roots are numerous.
+בין מלמעלה – because one of them is above in height of the slope of the mountain.
+בין מן הצד – on level ground.
+ונותן דמים – for since he planted with permission, that he doesn’t damage until a great time [passes], the Sages did not require him to cut it down without payment because of the wind/blast of an individual [tree].
+רבי יוסי אומר – And the Halakha is according to Rabbi Yosi.
+
+Mishnah 12
+
+סמוך לשדה חבירו – whether it is a bright field lacking shade or it is a cultivated field in which trees grow.
+אלא אם כן החיק ממנו ארבע אמות – in order for the word of the vineyard, for when he ploughs his trees, there should not be a need to bring his plough into that (i.e., the field) of his fellow. And these words refer to the Land of Israel, and places like it where their ploughs are long. But in Babylonia and in other countries where their ploughs are short, a distance of two cubits is sufficient, and especially with vines to [other] vines, and trees to trees, where two cubits are sufficient. But, one who comes to plant in an orchard near the vines, even in Babylonia, and places similar to it, one has to make a distance of four cubits.
+מעמיק שלשה טפחים – the owner of the field whose fellow’s tree roots went out into his field, he cus them at a depth of three handbreadths and does not worry.
+והעצים שלו – of the owner of the field, and this will be the place where he ploughs sixteen cubits or more from the tree of his fellow, but less than this, the wood belongs to the owner of the trees, for up to sixteen cubits, they absorb sap, more than this, they don’t suck the sap.
+
+Mishnah 13
+
+קוצץ – [he cuts] the branches until the height of the handle protruding over the plough (i.e., the ox-goad), to not prevent him from bringing his plough there (see Talmud Bava Batra 27b).
+מרדע – which teaches the cattle [sense].
+החרוב והשקמה – that their shade is great and difficult for the field.
+כנגד המשקולת – cuts everything that hangs over into his field. משקולת/plummet is a threat that those who build walls suspend from it the weight of lead.
+ואם בית השלחין היא – a land thirsting for water.
+כל האילן כנגד המשקולת – even if it is not a carob or sycamore tree, he cuts as measured by the plummet, for the shade is bad for a field requiring irrigation.
+אבא שאול אומר וכו' – he is referring to the first part [of the Mishnah], as the first Tanna/teacher stated, “he cuts them off as far as the ox-goad protrudes [over the plough] and even if it is a tree that bears no fruit, except for a carob [tree] and sycamore [tree] and Abba Shaul said to him: Any non-fruit bearing tree may be cut by measuring with the plummet. But the Halakha is not according to Abba Shaul.
+
+Mishnah 14
+
+אילן הנוטה לרה"ר – cut the lowest branches in order that the camel and its rider can pass by.
+גמל טעון פשתן – and there is no need to cut in order that the camel and its rider, for the rider bends and passes by underneath him.
+מפני הטומאה – lest the branches form a roof/tent on an olive’s bulk from a dead person, and similar matters, and the person who passes there will become ritually defiled. But the Halakha is according to the first Tanna/teacher alone.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+חזקת הבתים – whomever has lost his document [of sale] and brought witnesses that he has taken possession for three years with all of those things that are written in our Mishnah, he is believed to state that they were purchased property in his hand and we don’t say to him, “bring the bill of sale that it it was sold to you for up to three years, people are careful with documents; more than three years, they (i.e., people) are not careful. And we say to the individual that is against him if you have [proof] that you didn’t sell it, you should have protested and state before two [witnesses]: “know that so-and-so consumed my land through theft” and the matter would reach his ears and he would be careful with his document, for your friend has a friend, and the friend of your friend has a friend, and if you don’t
+שובכות – where they raise/grow doves there.
+בית הבדים – that they press olives in them to produce oil.
+בית השלחין – for since there is a spring in it that waters the field from it always and produces fruits frequently and anything that produces fruits frequently, its presumption of claim based upon undisturbed possession [during a legally fixed period] is three years from day to day.
+והעבדים – and even though that we hold that animals living in folds (i.e., moving livestock, which they leave in the daytime) is no evidence of ownership (as they may have come over by accident – see Talmud Bava Batra 36a), meaning to say that sheep from the language "גדרות צאן"/fenced in sheep, have no presumption of ownership (as they may have come over by accident), and the same law applies to all living creatures; that is, a presumption immediately that they lack this if it was known that the sheep and/or the slaves belonged to someone else, and entered the house of the other person. But this one claims that they entered into his house that they were purchased in his hand: “Behold I am known to hold them in possession. This is not a presumption of ownership because it is their manner to go from house to house. But if he held/took possession of a slave for three years, that is claim based upon an undisturbed possession and there is no need [to produce] a bill of sale.
+שדה הבעל – it is supplied from rain water and doesn’t produce fruits other than once a year.
+חזקתה שלש שנים – and it doesn’t have to be from day to day.
+רבי ישמעאל אומר שלשה חדשים – there is grain that grows in three months such as barley and oats and lentils and it is found that one eats three grains in eight months.
+רבי עקיבא אומר – there is something that grows in thirty days such as corn at the earliest stage/low growth and vegetables. Therefore, if one ate it for fourteen months that is considered a presumption of ownership. But Rabbi Yishmael holds that the eating of corn at the earliest stage and vegetables are not considered presumption of ownership.
+במה דברים אמורים – that one needs eighteen months for a field sufficiently watered by rain and requiring no artificial irrigation.
+בשדה לבן – [a bright, vegetable or grain field that lacks shade] where all of its fruits are collected at one time, therefore, it requires three [complete] years.
+אבל בשדה האילן – that whose fruits are collected at periods – grapes at one period and olives at another period and figs at another period.
+כנס את תבואתו – wine of grapes.
+כנס את זיתיו וכנס את קיצו – he harvested figs and dried them, and brought them into his house, that is a presumption of ownership, as if it is three years, but the Halakha is not according to either Rabbi Akiva nor Rabbi Yishmael.
+
+Mishnah 2
+
+שלש ארצות לחזקה – three [distinctive] lands in the Land of Israel are divided each from the other concerning the matter of presumption of claim of ownership. For if he had taken possession in one of these [distinctive] lands, and the owner of the land is in the other, his presumption of ownership is not a presumption, because the caravans are not ae not found from one to the other, and even though it is not an emergency or [time of] war, it is similar to an emergency. But if the owner of the land would renounce, there would not be someone to inform the other who has taken possession. Therefore, it was appropriate to the one taking possession to be careful with his document, and since he was not careful, he would lose.
+עד שיהא עמו במדינה – that both of them would be in Judea, or both of them beyond the Jordan River and even though this one was in one city and that one was in another city, because there were caravans found, he could protest, and since he did not protest, he lost out.
+אמר ר' יהודה וכו' – for Rabbi Yehuda holds that the reason for presumption of ownership is not because until three years because people are careful with their documents, [but] more [than this], they are not careful, but the reason for his presumption of ownership is because people will not leave [someone, a usurper] consuming his own land even for one hour and remain silent. But this one that distanced himself for three years in order that if he was in Spain, etc. But if he was with him in the city, immediately, there would be presumption of ownership and in these three [distinct] lands [of the Land of Israel] where caravans are not found, during the three years, however, he would have presumption of ownership. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+כל חזקה שאין עמה טענה – that he will make the claim why does the person who possesses that which belongs to his fellow is not valid possession.
+והבא מחמת ירושה – that he held possession of it for three years through the strength of the inheritance of his father, for it was his father’s on the day of his death.
+אין צריך טענה – to prove how it came to his father’s hand. However, proof is required when the saw his father live it in one day.
+האומנים – when they repair utensils –
+They don’t have a claim of possession – If they were in possession of utensils of others, they are not able to claim that there were purchased in his hand and even if they are utensils that are not normally lent or rented out. And these words [refer] to when the utensil is found before us in the hand of the artisan. But if the utensil is not found before us in the hand of the artisan, but rather, that someone comes from the marketplace and claimed to the artisan: “I have a utensil with you that I gave you to repair. Return it to me.” And the artisan claimed: “It is true that it (i.e., the utensil) is with me, but you sold it to me,” the artisan is believed through an oath with מיגו/a legal rule according to which the deponent’s statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his case (see Talmud Bava Batra 31a). For if he wanted, he could have said “that nothing had ever taken place [between us]” or “I returned it to you.” And similarly, the artisan made the claim that is what you fixed a price with a charge for the repair.” But the other can say, “I did not make that arrangement other than for less.” If the utensil is found before us in the hand of the artisan, the owner of the utensil is believed. But if the utensil is not found before us in the hand of the artisan, the artisan is believed with an oath, and even if he transferred it to him with witnesses with the מיגו (see above) that if he had wanted, he could have said, “I had returned it to you.”
+והשותפים – they have property held jointly and one of them consumed all the produce for three years, it is not considered a presumption of possession. And these words are when the land does not have the law of division. But if the property has the law of division, and one of them consumed for three years, that is considered possession.
+והאריסים – he goes down into the land for one half, for one-third or for one-fourth, and consumed all the produce for three years, it is not considered presumption of possession. And especially with regard to hereditary land-tenants for he is like an אפוטרופוס/a guardian for the son but the tenant farmer who was brought down by the owner of the land himself and he consumed all the produce for three years, he does have presumption of possession.
+ואין לאיש חזקה בנכסי אשתו – and even if he wrote to her while she was still his betrothed an unequivocal judgment: “I have nothing with regard to your property, nor the fruits of it, for now, he does not consume its produce from the law, and afterwards brought a proof that he ate produce for three years, that is not considered presumption of possession, for it was the manner of the wife to allow her husband that he can consume the fruits of her property, whether by law or not by law.
+ואין לאשה חזקה בנכסי בעלה – and even if he designated for her land for her food and she consumed produce from another land belonging to her husband for thee years, even so, this is not a presumption of possession, for it is manner of a man to allow his wife that she may consume from his property, even with something that she does not have authority.
+ולא לאב בנכסי הבן [ולא לבן וכו'] – Because they are like guardians one for the other.
+במה דברים אמורים – that they are not a presumption of possession.
+במחזיק – when he is possessing something where there is a protest/evidence of illegitimacy or disqualification (see Talmud Bava Batra 31b), for his fellow makes the claim that what is in your hand was stolen.
+אבל הנותן מתנה – in our presence and stated to the recipient: “this gift is for you, take possession and acquire it.” All of these [things] that are stated above in our Mishnah lack presumption of possession, when they took possession like others who received a gift and acquired it, that the giver cannot retract. But the woman who gave or had sold to her husband her usufruct (i.e., that which belongs to the wife’s estate that the husband can use without responsibility for loss or deterioration), and when he took possession of it, the husband acquired it, and she cannot say: “I gave pleasure/gratification to my husband,” and specifically for mort-main (i.e., the wife’s estate is held by her husband, which, the case of her death or divorce, he must restore in specie, being responsible for all his landed property for loss or deterioration), or property that her husband designated for her in the Jewish marriage contract, we say that her sale is not a sale, and her gift [to someone] is not a gift, because she can claim: ‘I did it give my husband pleasure,” because her husband has an attachment to them. But her usufruct, which her husband, in principle, has no attachment to them, she cannot say: “I gave pleasure/gratification to my husband. But similarly, the man who sold to his wife from his property, if the monies that the wife purchased them are not that property, they are not hidden/preserved with her. The sale goes is established, and those properties belong to the woman and the husband can eat the produce, and if those monies were hidden with her, the sale is void, for he can say, “[it was done] to reveal monies that were hidden/preserved with her. I stated that I am selling to her.”
+והאחין שחלקו – and each one held possession of his portion and they cannot retract.
+והמחזיק בנכסי הגר – [the convert] who died and he no inheritors. And whomever comes first to take possession of his properties, takes possession.
+נעל – that he made a door.
+וגדר –[or] he made a wall.
+ופרץ – or made a breach in it.
+
+Mishnah 4
+
+משלשין ביניהם – each band pays one-third, for they are three bands for the three years (i.e., two plotting/scheming witnesses for each year).
+שלשה אחים – for each year, one brother, and another person with the brother, and that other person testifies with all of them and there three [distinct] testimonies, for what this one testifies, the other did not testify, and therefore, their testimony is valid.
+
+והן עדות אחת – regarding the conviction of false witnesses, if they were found to be refuted, they divide up the cost between them, and they are not made false witnesses until all of them are proved to be false witnesses.
+
+Mishnah 5
+
+שיש להם חזקה – if he had taken possession of his fellow land for this purpose for three years, it is considered possession.
+היה מעמיד במהתו בחצר – this Tanna/teacher is speaking of a jointly owned courtyard, where they are not strict with each other concerning keeping cattle [in the courtyard] and other similar things. And because of this, it is not considered a presumption of possession even though he had possessed that thing for three years.
+אבל אם עשה מחיצה וכו' – for in such a manner, he is definitely strict. If he had been silent about this for three years and didn’t protest, it is considered possession. But Rabbi Moshe ben Maimonuni commented that a joint owner who is strict about making a partition and no one protested immediately is considered possession. But even though he made a partition, as a mere individual and no one protested, it is not considered possession until after three years.
+
+Mishnah 6
+
+מרזב – a small spout, that they place it at the end of the large spout that goes all around the perimeter of the roof.
+אין לו חזקה ויש למקומו חזקה – if there was a there a spout and the owner of the courtyard came to uproot it completely, so that the water of he roof would not spill into his courtyard, he is not able to do so, for he already has possession for this that the root waters spill via that spout, but if he comes to reverse it, that it was placed in the southern direction and he comes to place it in the northern direction, the owner of the movable tube attached to the roof gutters cannot delay it, for it is not something that causes him loss, and he lacks possession, for it will always stand in that direction.
+מרזב – the place where the drop of rain water flows from it. [The word] מר /bitter is a טפה/droop, like (Isaiah 40:15): “The nations are but a drop in a bucket.”
+מזחילה – a large spout that supports all the length of the roof. This is a something fixed, therefore it has presumed possession.
+סולם [המצרי] – small and is not fixed, and no one is strict about it if one puts it into the courtyard of his fellow in order to ascend on it to his roof or to the dovecote. Therefore, it does not have presumption of possession.
+חלון המצרי – a small window where the head of person cannot enter it, 
+he has no presumption of possession, but if the owner of the courtyard wanted to build opposite the widow and to close it up, the owner of the window cannot say: “I have already taken possession of it and you cannot close it up.” And he said to him this: “You were not appeased other than that I didn’t have any damages in it, and even so, if he had wanted from the outset, when he opened it up, he could have delayed it that he would not open it. And even if it was higher than four cubits, for he could have said to him, lest you place a small bench near the window so that you can look at me, and after he placed it [also] he opened it, he has no presumption of possession.
+ולצורית יש לו חזקה – a window where the head of a person can enter into it, and even where it is higher than four cubits, or a window that is made of for its light, and even if it is very small, or a window which is lower than four cubits, each one of these three windows, if he left it and opened it, he has possession, but furthermore, he is not able to build opposite it and close it up, for there is possession for damages except for fumigating and dust and the bathroom, meaning to say, bad smell, for these three [things] do not have presumption of possession, even if he held them several years. But damage is a proof that he has possession, and he doesn’t need possession for damages for three years but when damage occurs, in order that he can say to the one who suffered damage: “you already knew of this damage and didn’t protest, this is possession.
+מלבן – a building from outside like a kind of lintel from above or a lower door-sill from below.
+זיז – wood or stone that projects out from its wall to the airspace of his fellow’s courtyard. If it has a handbreadth or more, he has possession and the owner of the courtyard opposite to him cannot build to close the projection [serving as a shed over the entrance], after he has taken possession of it.
+ויכול למחות בו – when the owner of the wall comes to remove the projection which has a handbreadth or more, the owner of the courtyard can protest it that he should not remove it.
+פחות מטפח – this is not a matter of being fixed. Therefore, he does not have possession, and he can build opposite him and close it up, and when the owner of the wall comes to remove it ab initio, the owner of the courtyard cannot prevent it.
+
+Mishnah 7
+
+לחצר השותפים – into a courtyard which has joint ownership of it, and all the more so, to the courtyard of his fellow because of the damage of sightlines.
+לקח בית מחצר אחרת – that is next to his this courtyard which has joint ownership, he should not open for himself a door to that courtyard, for there is a great deal of foot traffic from those who dwell in that house.
+בונה חדר לפנים מביתו – which does not add anything, but divides his home into t, for without this, he could fill his house with inhabitants/tenants if he wanted.
+פתח כנגד פתח – as it states in the Biblical verse (Numbers 24:2): “As Balaam looked up and saw Israel encamped tribe by tribe.” What did he saw? He saw that their openings [of the tents] were not directed one opposite the other (allowing people to see inside each other’s tent).
+קטן לא יעשנו גדול – for he said to him: “with a small opening, I can be private (i.e., protect myself) from your gaze; with a large opening, I cannot be private (i.e., protect myself) from your gaze (see Talmud Bava Batra 24aa and 60a).
+אחד לא יעשנו שנים – for he said to him; with one opening I can be private (i.e., protect myself); with two, I cannot be private (i.e., protect myself).
+אבל פותח הוא לרשות הרבים – for he said to him, that finally, you are able to be private from the members of the public domain.
+
+Mishnah 8
+
+אין עושין חלל תחת רשות הרבים – even if he accepted upon himself every blast/wind that comes from the consequences of this, for people do not want to cause damage and to go to court to judge on the matters of their money.
+רבי אליעזר מתיר – as long as they cover it with force in order that a wagon carrying stones will travel upon it, and we should not worry lest sometimes the covering will be ruined. But the Halakha is not according to Rabbi Eliezer.
+זיזין – small floor beams.
+גזוזטראות – large beams lest the members of the public domain stumble against them.
+כונס לתוך שלו – brings into his land like the measure of the removal of the small floor beams and take them out.
+הרי זו בחזקתה – we load them for the purchaser and we state that the person who sold it to him and brought them into his own [home].
+
+Chapter 4
+
+
+
+Mishnah 1
+
+המוכר את הבית. היציע – like a kind of room that they make around the walls of the house from the outside, like what was in the Temple, as it is written (I Kings 6:6): “The lowest story was [five cubits wide],” and there are those who make it in the thickness of the wall. But even though that it is open to the house and its usage is within, even so, it is not sold. And it is four cubits, but if it is not four cubits, it is not considered [separate] and it is sold with the house.
+ולא את החדר שלפנים – from the house, and even though it is open to the house and it is tread upon.
+בזמן שיש לו מעקה גבוה עשרה – it is considered by itself and not nullified in regard to the house.
+רבי יהודה אומר וכו' – The Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+בור – a pit in the ground.
+דות – a building of stones on top of the ground made like a pit.
+אף על פי שכתב לו עומקא ורומא – He did not purchase a cistern/pit or a subterranean masoned storeroom since their usages are separate from the house, and they are not made other than to draw out water, until he writes: “from the lower portion/bottom of the depths until the heights of the sky.”
+וצריך – the seller 
+to purchase for him a path/right-of-way, from the purchaser to walk to the pit and the building of stones of top of the ground made like a pit, because the seller sells with good will, and doesn’t leave anything to himself.
+וחכמים אומרים אינו צריך – for they hold that he sells ill-will/selfishness/envy and when he sold the house, he retained for himself a path that he can walk to the pit/cistern and the subterranean masoned storeroom.
+בזמן שאמר חוץ מאלו – except for a pit and a subterranean masoned storeroom, for it is a condition that that it is not for any need for he comes to add a pathway.
+מכרן לאחר – he sold the pit and the subterranean masoned stoneroom to another, and left the house to himself.
+רבי עקיבא אומר אין הלוקח צריך ליקח ממנו דרך – Because the seller sells with good will, and when he sold him the pit and the subterranean masoned storeroom, he also sold him a right-of-way/path. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 3
+
+המוכר את הבית – undefined.
+מכר את הדלת – because all of the fixed implements of the house are included in the house.
+אבל לא את המפתח – because it is something movable.
+המכתשת – that is fixed in the ground.
+האיצטרובל – a circle of wood that they place the millstone on it and it is fixed.
+הקלת – the hopper/grain-receiver (on top of the millstone) that they make around the millstone to receive the ground flour that it will not fall to the ground and it is movable.
+ולא את התנור ולא את הכירים – for they are movables. And there are books which have the textual reading:"מכר תנור, מכר כירים"/if he sold the oven, he sold the double-stove also and it is speaking of something permanent and attached to the ground.
+הרי כולם מכורים – all of these are implements of the house, but the rest of kinds of utensils are not sold, even if he (i.e., the seller) stated: “and everything that is inside it” – he did not include other than implements unique to the house like a key and a hopper/grain-receiver and things like that.
+
+Mishnah 4
+
+מכר את הבתים – that are open to the courtyard.
+ובורות שיחין ומערות – that are within the houses and even though the person selling a house did not sell the cistern, the trench and the cave/vault, but regarding the courtyard, however, they cease to exist.
+בין כך ובין כך – even if he said, “everything that is within it,” he did not sell the bathhouse, etc. because they are not part of the courtyard.
+רבי אליעזר אומר וכו' – But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 5
+
+מכר את הים – the stone that they place the olives into at the time of their grinding.
+ממל – The upper millstone where they crush the olives.
+הבתולות – cedar beams/poles supporting the traverse press beam (see Talmud Bava Batra 67b)of the olive press.
+עבירין – heavy planed boards that they place on the אמתחות – which they place on the pounded olives in order to pickle them.
+הגלגל – when the stone revolves and puts heavy weight on the pounded olives to remove their oils.
+
+Mishnah 6
+
+הנסרים – boards that we place clothing on them.
+הספסלים – that we sit upon them. But there are those who have the reading "ספלים"/bowls or basins – that one puts water in them to wash.
+וילאות – curtain opposite the opening. Another interpretation: wrapping cloth that one uses to dry off. And there are those who say that it is a petticoat/breach-cloth in which we cover with the genitals when sitting in the bathhouse.
+מגורות של מים – pools that pour water into the bathhouse.
+אוצרות של עצים – that warm up the bathhouse.
+
+Mishnah 7
+
+מכר בתים – and all the more so, courtyards which are the essence of the city.
+בית השלחין – gardens and orchards that belong to the city.
+אבל לא המטלטלין – utensils that are used such as a key, a woman’s work basket and similar kinds of things, and all the more so, that he did not sell wheat and barley.
+הרי כולן מכורים – even slaves and animals that are movables that are unsteady. And, all the more so, wheat and barley that are movables that are not unsteady.
+הסנטר – the slave appointed to guard the city. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 8
+
+האבנים שהם לצורכה – to make a fence.
+ואת הקנים – that we tie up the vines with them.
+ואת מחיצת הקנים – many canes grow on one stem/stalk when it is less than a piece of ground of the capacity of a one-fourth of a Kab of seed, therefore it is neutralized concerning the field.
+שומרה – a guard booth that is attached to the ground with plaster.
+ואת החרוב – in its youth when they are not yet engrafted and when they cause damage when they grow strong and it is engrafted, and it has name of its own, and is not neutralized concerning the field.
+ואת בתולת השקמה – in its youth before they cut its branches or when it causes damage, we cut the ranches that have grown a great deal in their place, and it is called the trunk of the sycamore tree.
+
+Mishnah 9
+
+לא מכר את מחיצת הקנים [וכו'] – for all of these are considered as a field [on its own].
+לא מכר את בור – even though he sold him the field, these are not sold.
+צריך המוכר ליקח לו דרך מן הלוקח – to go to the cistern and to the wine-press, for he sells with good-will as I have explained above (see Tractate Bava Batra, Chapter 4, Mishnah 2).
+נתן את כולם – and even to one who stated that he sells with ill-will, he sells it, and the purchaser must buy a right of way [when] he sold him one of these kind, and leaves the field to himself. Especially when he sells as we state here, because the purchaser can make conditions and explanations, for since he didn’t make a condition, he doesn’t lose out. But regarding a person who gives, when he receives the gift, he is embarrassed to state to the giver – “explain to me what you are giving me.” We don’t say that when he doesn’t explain, he is the one who loses, but we say is that he gave it to him with good will, and the recipient of the gift does not have to buy a right of way, and similarly, all of these things that we have stated above, he didn’t sell because they are not included in the field and even those things that are not included – everything that is within it, such as a carob or a fully grown sycamore tree and the cistern and the wine-press. If he gave [the field as a gift], he gave him everything, because with good well is too much of what he gives.
+זכו בשדה זכו בכולן – even a cistern and a wine-press and a dovecote that are in the field, because each one merits with its own and it is removed from his fellow completely.
+החזיק בכולם – And even though that a carob [tree] and a sycamore [tree] are not neglected regarding the field, they are like two fields, and there is pathway between them and if he gained possession of one of them, he bought its neighbor.
+הקדיש כולם – when he dedicates it [to the Temple], he dedicates it with good will.
+לא הקדיש אלא חרוב – from all of these that are mentioned in our Mishnah, regarding a sale, he did not sell, regarding devoting to the Temple, he did not devote, for the knowledge of the one who dedicates is like the knowledge of the sell, except for the grafted carob tree and the fully grown sycamore tree, and even though that the sale was not a sale, with a dedication it is sanctified, and the reason is that since from a dedicated field, it absorbs.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+המוכר את הספינה – undefined.
+מכר את התורן – (see Talmud Bava Batra 73a) a tall [piece of] wood upon which they suspend the banner/flag. And the banner is a kind of curtain that they suspend on the mast towards the wind.
+עוגין – iron that they tie with rope and throw it into the depths of the water to detain and to anchor the ship.
+מנהיגים – These are oars that through them they lead the ship to the place that they desire.
+מרצופין – large sacks that they place goods into.
+אנתיקי – [the funds and stores connected with the business – see Talmud Bava Batra 77b] the practical things that are within the ship, and all of these are considered here that are in the sale, he did not sell if he gave or dedicated the ship [to the Temple]. These are not included in the gift and the dedication to the Temple, and are not similar to a cistern or a subterranean masoned storeroom or a winepress [mentioned] in the chapter above (Chapter 4, Mishnah 2), for all of them are in land and are made void regarding a field regarding sanctification [to the Temple] and gifting. But these are not made void at all.
+פרדות – [mules], animals that pull the wagon, but they are not attached to it (i.e., the wagon) at the time of the sale. But there are those who explain פרדות as wood that is separate from the wagon that on pulls the wagon with them, but they are not attached to the it at the time of the sale.
+צמד – it is the yoke that they attach and tie [the] bulls together with.
+אין הדמים ראיה – for that which he said that one-sixth [overcharge] he purchased [the object], and he (i.e., the seller) returns the overcharge; more than one-sixth, the purchase is void; these words are incidental that the mind errs as the purchaser thinks that it is worth such. And this is an errant purchase, but in order that the mind doesn’t error, such as the example that he purchased a yoke that was worth a Zuz for two hundred, we say that it was given to him as a gift, and there is no voiding of the transaction here. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+לא מכר אל כליו – the utensils that are made for riding such as the saddle and pack-saddle, no one would argue that he purchased it, even if they were not upon it (i.e., the animal) at the time of the sale. What they do dispute about are the utensils of burden, such as the sack and the bag with two pouches (see Talmud Bava Batra 78a). The first Tanna/teacher [of the Mishnah] holds that he did not sell the utensils of burden that are upon it (i.e., the animal). But Nahum HaMadi holds that he sold the utensils of burden that are upon it. But the Halakha is according to the first Tanna/teacher, and he did not acquire the utensils of burden, and even if they were upon it (i.e., the animal) at the time of the sale.
+חמורך זה – implying as it is with its utensils.
+חמורך [הוא] – it is like he is asking him: “Is this your donkey? Sell it to me.” It is like he is selling a donkey, undefined, and the utensils are not sold, even if they are upon it at the time of the sale. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+המוכר את החמור מכר את הסייח – the offspring of the donkey and in the Gemara (Talmud Bava Batra 78b) it establishes that he (i.e., the seller) said to him (i.e., the purchaser): This nursing donkey I am selling [to you],” for the milk of the she-ass, of what benefit Is it? But absolutely, she and her offspring are spoken of to him. And the concluding part [of our Mishnah] where he stated: “I am selling to you a nursing cow.” He did not acquire her offspring, for a cow exists for its milk, and he mentioned to him: “a cow for its milk.”
+מכר אשפה – a tall place of three handbreadths or more, or three [handbreadths] deep or more, for it is normal to place there the manure of his cattle.
+מכר בור מכר מימיו – Our Mishnah is the opinion of a single authority, but the Rabbis dispute it and state that if one sold a cistern, one did not sell its water, and the Halakha is according to the Sages.
+הלוקח פירות שובך – what the doves gave birth to all year.
+מפריח – the purchaser [must let the first brood fly away].
+בריכה ראשונה – and leave it for the seller and every two offspring are called a בריכה/brood and he leaves them with its mother in order to be in the company of their mother so that they don’t fly away.
+פירות כוורת – bees that are born from this beehive this year. The purchaser takes three swarms, three groups from the bees born that first go out from the beehive and brings them into his own beehive. The first ones are important/valuable, whereas the last of the last is the worst. From there, he (i.e., the owner) makes the bees impotent, meaning to say, he takes one, and leaves one for the seller in order that they can grow and become attached with the parents so that the beehive will be refreshed and similarly forever.
+חלות דבש – the honey with the wax together are combined to make honeycombs.
+מניח שתי חלות – that the bees are supported from them all the rainy days.
+גרופיות – boughs, and they grow once again.
+
+Mishnah 4
+
+הקונה שני אילנות – undefined, he did not purchase the land surrounding it at all.
+הגדילו – the boughs became wider.
+לא ישפה – the owner of the land should not cut them, even though their shade is destroying his land, for since the owner of the trees has no land, the owner of the land mortgaged to him (i.e., the owner of the trees) for all their needs all the while that they are existing.
+גזע – whatever is above the ground and sees the face of the sun.
+שרשין – whatever is below the ground [level].
+שלו – of the owner of the tree, and he should leave it there and let it grow, for we suspect lest the ground rise until it covers the tree coming out of the stump, part of which is in the ground, and they will see something like three trees and the purchase will say: “You sold me three trees and I have land” but he should cut it and burn it.
+ואם מתו – the tree dried up.
+אין לו קרקע – where he is able to plant another [tree] in its place.
+קנה קרקע – for they are considered to be an orchard and he bought the land that is between one tree and another tree. But under them and outside of them is the fulness of fig collector and his basket, in order that he can stand, he can harvest his fruits with his basket. And these words [apply] when there is between one tree and another tree no less than four cubits, but no more than sixteen cubits. Then, he purchased the land between each tree and what is under them. And outside of it, as we have stated, but if there is less than four cubits between each tree, or more than sixteen cubits, he did not purchase the land.
+
+Mishnah 5
+
+לא מכר את הרגלים – In the Tosefta (Tosefta Bava Metzia, Chapter 4, Halakha 8; Lieberman edition and Tosefta Kifshuta, Tractate Bava Batra, page 376, note 29), it is taught: What are we speaking about? In a place where they did not have the practice, but in a place where they did have the practice, everything is according to the customs of the country.
+מכר את הקנה – the lungs, and it is called by this name because of its windpipe.
+
+Mishnah 6
+
+ד' מידות – laws divided one from the other.
+מכר לו חטים יפות – he made a stipulation with him that he should give him nice wheat and they were found to be bad. It is like overreaching/אונאה ; therefore, he (i.e., the buyer) can retract – whomever feels imposed upon/one’s self overreached alone, which is the purchaser, but the seller is not able to retract, and even if the wheat increased greatly in value.
+אין אחד מהן יכול לחזור בו – even if they increased in value or became cheaper, for the purchaser is not able to say: “I intended for the beautiful ones, and this one who might say they are bad, because the purchaser tells him: “what is bad is bad.” And similarly, the opposite, that the seller is not able to state that I intended for the bad ones. And this one that I might say are good, it is the manner of the seller to state the bad ones become good ones.
+שחמתית – reddish (Genesis 30:35): “and all the dark-colored [sheep], which we translate in Aramaic as שחום/dark, black (or brown).
+ונמצאת לבנה – there are those for whom it is pleasant with this, and there are those for whom it is pleasant with that. But in this manner, it is an errant transaction for both of them, and both of them can retract, for if it was supposed to “nice ones,” and it turned out to be “bad ones,’ everyone enjoys “good ones.”
+יין ונמצא חומץ – there are those who are pleased with wine, and there are those who are pleased with vinegar.
+
+Mishnah 7
+
+משך – from the public domain in a recess adjoining an open place to which merchants retire to transact business/market-stand under a colonnade or in a courtyard of both of them, he has acquired it. But taking possession by drawing towards one’s self the object to be acquired in the public domain has no effect.
+אע"פ שלא מדד – and such as he case where he fixed a price from the outset for such and then he gives him the measurement, but if he did not fix the price [even though] he measured and drew it towards himself, he did not acquire it, because he did not rely upon the fact that the seller is able to raise the price as he wants and the buyer says: “I won’t purchase it other than at a cheap price.”
+מדד – the seller to the purchaser in the public domain, even in the utensils of the purchaser, he did not acquire it, for the utensils of a person do not purchase things for him in the public domain, but if the purchaser himself measured it, even in the public domain, he acquired it through lifting it up.
+אם היה פקח – the purchaser.
+שוכר את מקומו – if he is in the domain of the owners, and hs place acquires for him. And we are speaking about large burdens where it was not the manner to lift it up, therefore, he acquires it through pulling it.
+עד שיטלטלנו – that is through lifting, and it (i.e, the Mishnah) took the way of things – that the way of lifting to carry from one place to another place.
+אם היה מחובר לקרקע – In the Gemara (Tractate Bava Batra 87a and see Rashi’s explanation and the reference to Tractate Bava Batra 54a) it is established it as in the case where the seller says to the purchaser: “go and take possession of a small piece of the land and you will acquire everything that is upon it,” for since he had been hired to do work on his (i.e., the owner’s) land, and worked on it a little bit, his being hired acquired it for him, and he acquired also that thing which he had wanted to acquire for himself with his being hired. Therefore, if he tore out a little bit, he acquired/bought it.
+
+Mishnah 8
+
+עד של נתמלאה המדה – it (i.e., the Mishnah) is speaking about the measure [of a middleman] that is not either of theirs, and the lender lent to both of them, it is borrowed by the seller; therefore, before the measure was filled up, the utensil is lent to the seller, and the burying did not acquire it. Once the measure was filled up, the utensil is lent to the buyer; the buyer has acquired it, for he has acquired it. And we are speaking of a market-stand underneath a colonnade or in the domain of the purchaser.
+היה סרסור ביניהם ונשברה החבית – the utensil was his (i.e., the agent’s/middleman’s).
+נשברה לסרסור – and we don’t say that he is the agent of the purchaser and it was broken by the purchaser.
+וחייב להטיף לו ג' טפין – the seller to the purchaser from the what cleaved to the walls of the measure after he had emptied out the wine or the oil.
+הרכינה ומיצת – he turned it the measure over on its side after he emptied the oil or the wine and let it drip three drops and what was drained of the measure was gathered at the rim of the utensil to one place, and they belong to the seller, for the purchaser had despaired of it.
+
+והחנוני אינו חייב להטיף ג' טפין – because he is preoccupied that he is selling every hour.
+ר' יהודה אומר – they did not say that the storekeeper is exempt from letting three drops drip out, but rather, it was the Eve of the Sabbath near dusk. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 9
+
+השולח בנו – minor [child] with the storekeeper and in his hand was a Duponium/a Roman coin equal to two Asses which are two Issarim to bring to him an Issar of oil. And he will give him another Issar. And this is what he did. But the young child broke the flask and the oil spilled and he lost the Issar that the storekeeper gave him. The storekeeper is liable for oil, and for the flask and for the Issar, for the father did not send his minor-age child to the storekeeper other than to inform him that he needs oil, not that he should send the oil through his (i.e., the child’s) hand. And in the Gemara (Tractate Bava Batra 87b-88a), it raises the question: why is the storekeeper liable for the flask? It is a loss with consent. For he himself (i.e., the father) sent it in the hand of his son, and [the Gemara] answers for example that the storekeeper took it to measure oil for others. Therefore, he became a thief concerning it. And it exists in his domain until he returns it to the mater. And even though he returned it to the young child, he is not exempt from it.
+רבי יהודה פוטר שעל מנת כן שלחו – for just as the storekeeper sent it in the hand of his son
+שהוא פטןר – from the cost of the flask, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 10
+
+הסיטון – a business man that purchases a lot together, and then goes back and sells to storekeepers bit by bit (i.e., wholesale provision dealer).
+מקנח מדיותיו – for the wine and/or the oil hat became congealed in them and the measurement is lessened.
+ובעל הבית – that doesn’t sell frequently like a wholesale provision dealer, cleanses them once a year.
+פעמים בשבת – the storekeeper is not liable to drip three drops as the wholesale provision dealer and the owner as it remains in the utensil and cleaves to it.
+וממחה – he cleanses the stones of his scales that he weighs on them a moist/liquid thing.
+על כל משקל ומשקל – every time that he weighs something, he cleanses it/wipes it down.
+
+Mishnah 11
+
+וחייב להכריע טפח – from the weight a liter and beyond, but less than a liter, he doesn’t need the customary additional weight in retail of a handbreadth (see Tractate Bava Batra 89a).
+היה שוקל עין בעין – as for example, in a place where they did not have the practice of the customary additional weight in retail of a handbreadth and he restores the reed of the balance equally.
+נותן לו את הגירומין – his customary additional weight in retailing for every ten liters, he adds one-tenth of a liter which is 1/100 when he sells liquid/moist, and with dry [products], he adds [one-half] of one tenth of a liter to every twenty liters.
+למוד בדקה – with a small measure.
+לא ימוד בגסה – with a large measure, for there is loss to the purchaser as he doesn’t give him anything other than the one customary additional weight in retailing. But he should need to give him many customary additional weights in retailing.
+למחוק – to remove what goes upon the rim of the measure.
+לא יגדוש – and even though he adds cost to him.
+ימחוק – and even though he lessens for him from the payment.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+המוכר פירות – undefined, and it (i.e., the Mishnah) does not explain whether for eating or for sowing.
+אפילו זרע פשתן – for most purchase it for sowing. One can say: “I sold it for eating, and we don’t follow after the majority for money.
+רבן שמעון בן גמליאל אומר וכו' – The Gemara (Talmud Bava Batra 93b) establishes all of our Mishnah according to Rabban Shimon ben Gamaliel but the Mishnah is deficient and should be read as follows: even if it were flax seed, he is not responsible. But surely, garden seeds which are not eaten, one is responsible for them, the words of Rabbi Shimon ben Gamaliel. For Rabban Shimon ben Gamaliel states that garden seeds which are not eaten, one is responsible for them, for it is an errant transaction for certainly he sold them for planting.
+
+Mishnah 2
+
+המקבל פירות – that he bought grain from his fellow. The purchaser accepts for himself for every Seah a quarter-kab of refuse, for that is the manner of grain in this and not more.
+עשר מתליעות – [ten] eaten by worms for every one hundred, which is one out of ten.
+קוסמות – bad wine. If the cellar of large wine jugs accepts upon itself ten large jugs, and if the storeroom of pitchers accepts upon itself ten pitchers, and specifically when he stated: “I am selling you this cellar.” And the stiff mass of grist, oil and onions (i.e., a porridge), meaning to say, to place within the cooked dish but if he said: “[I am selling] you a cellar of wine for the stiff mass of grist, oil and onions,” he must give him wine which is all fine for wine of a stiff mass of grist, oil and onions must be fine and enduring and that we have doubts about it other than a little bit. But, if he said, “I am selling you undefined wine,” and no mention of the stiff mass of grist, oil and onions, he gives him intermediate-quality wine that is sold in the store. But if he said: “This cellar I am selling to you,” but he did not mention even if all of it had soured/fermented had arrived.
+קנקנים בשרון – in the land of the plains.
+מקבל עליו עשר פטסיאות – that are not boiled all the way through and they draw wine and drip it.
+
+Mishnah 3
+
+אינו חייב – [the seller in his responsibility] for at the time of the sale, it was wine. And specifically, when it became fermented/sour in the utensils of the purchaser, for if it were in the utensils of the seller [when it became fermented], he (i.e., the purchaser) could say to him (i.e., the seller): “ this is your wine and this your vessel,” and the seller is not able to say to him: “why did you leave it (i.e., the wine) in these vessels so long? You are the one who has taken a loss,” for this one could have said to him: but from the beginning, I informed you that it was not my intention to be supported by this wine, other than a little bit [at a time].”
+ואם ידוע שיינו מחמיץ – that it is not preserved and the other one says to him that he didn’t need wine, but rather for a stiff mass of grist, oil and onions and to let it stand to take from it only bit by bit.
+הרי זה מקח טעות – he should have informed him that his wine does not endure.
+מבוסם – it is its manner to endure until Shavuot. But from then onward, the heat spoils it.
+וישן – if he sold him wine on the condition that it is old, he gives him from the year before – from the year that past that precedes this one.
+
+Mishnah 4
+
+בית חתנות לבנו – for it is way of a person to make a house for his son when he gets married to a woman.
+בית אלמנות לבתו – when her husband dies and she returns to the house of her father, but during the life of her husband, she is with her husband, for it is not the way for the a groom to live with his father-in-law.
+רפת בקר הוא זה – he would need to make it much bigger.
+בית קטן – the least of these houses is six [cubits] by eight [cubits]. But a person who sells his friend a place, undefined to make for himself a house, it must be six [cubits] by eight [cubits].
+גדול – and if he specified to make for him a large house.
+טרקלין – it is made for the seating of princes.
+רומו כחצי ארכו וכחצי רחבו – it refers to all of them, meaning for a small house, its height is seven [cubits] and for a large house, nine [cubits] and for a reception room, ten [cubits].
+ראיה לדבר היכל – that its length was forty [cubits] and its width twenty [cubits] and its height thirty [cubits], which are one-half its length and width (see First Kings, Chapter 6, verses 2 and 17 for a description of the First Temple and Tractate Middot, Chapter 4, Mishnayot 6-7 for a description of the Second Temple).
+הכל כבנין היכל – There is one who say that what is taught in the Mishnah above that its height should be [the sum of] half of its length and half of its width (see also Tractate Eruvin, Chapter 6, Mishnah 6). The proof of the matter is the Sanctuary/Temple. Rabban Shimon ben Gamaliel taught it as Rabbi Shimon ben Gamaliel states: הכל כבנין היכל/Everything should be in accord with the building of the Sanctuary/Temple. But there is one who says that Rabban Shimon ben Gamaliel disputes with the first Tanna/teacher [of the Mishnah] and expresses astonishment in asking: “Should everything be in accordance with the Sanctuary/Temple?” The matter is not dependent upon anything but the custom of the country.
+
+Mishnah 5
+
+בשעה שבני אדם נכנסים – during the daytime and not to trouble him to get up at night.
+זה עושה לו פותחת – so that the owner of the house will not steal from his cistern, and the owner of the house makes another lock on the same door that opens to the well, so that he cannot come to draw water without the knowledge of the owner. And, he will not ever come into the house of the owner of the house other than if the owner of the house is at home, and they established this because of the suspicions of his wife.
+
+Mishnah 6
+
+מי שיש לו גינה – [and the owner] of the outer [garden] was reconciled to give to [the owner of] the inner garden a path in the middle of his field.
+לא יכנס בתוכה – for since he causes great damage when he passes through the middle of his field, we testify that he was not reconciled with him other than for the needs of his garden alone, and that he should not enter for any other usage.
+והחיצון זורע – for since that he is in the middle of his (i.e., the other’s) field, we testify that he did not pardon him completely and that he should not be able to sow seeds.
+זה וזה אין רשאין לזרעה – because It is from the side; for walking through only he designated it.
+
+Mishnah 7
+
+מי שהיתה דרך [הרבי'] עוברת בתוך שדהו – the masses always presumed to be able to pass through there.
+ושלו לא הגיעו – but the many have two paths, for we hold that a narrow path marking the boundary that the masses presumed [to use], it is forbidden to ruin.
+דרך היחיד – a person who sells to his fellow a path within his field needs to give him four cubits.
+דרך המלך אין לו שעור – for the king breaches a fence in front of him to make for himself a path.
+דרך הקבר – when they carry the dead person to his grave, there is no measure. It is an enactment of the Sages because of the dignity of the deceased, but they are not able to breach a fence like the way of the king, but those who accompany the dead can pass ove seeds and the don’t have to turn to the one side or the other.
+בית ארבעה קבים – it is [thirty three cubits and two handbreadths] wide at the length of fifty cubits. And the funeral-halting place where they would make seven halts of the funeral escort on returning from burial for lamentation or consolation, corresponding to the seven mentions of הבל/vanity in at the beginning of the [Biblical] book of Ecclesiastes.
+
+Mishnah 8
+
+המקבל מחבירו – with contract-labor job that he should dig him a grave.
+ארבע אמות – in width and six [cubits] in length.
+
+שלש מכאן ושלש מכאן – to the two sides of the length of the cave, and two opposite the entrance to the cave, and each grave is four cubits long, and its width is six handbreadths at a height of seven cubits, it is found that between each and every grave from the sides is a cubit-and-a-half, and between the two that are opposite them two cubits.
+הכל לפי הסלע – if the place is hard, the recipient is not liable to dig other than six cubits length and four cubits width according to the words of the first Tanna/teacher [of the Mishnah], but if the place is soft and crushed earth, the recipient is obligated to dig [a grave] six [cubits] by eight [cubits] according to the words of Rabbi Shimon, but the Halakha is according to the first Tanna/teacher.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+האומר לחבירו בית כור עפר – the measurement of a Khor’s worth of seed is seventy-five thousand cubits where the courtyard of the Tabernacle was a field requiring two Se’ah of seed, which was one hundred [cubits] by fifty [cubits] and a Khor is thirty Se’ah.
+עפר – that is appropriate for sowing is implied. But if he stated, in an area requiring a Khor’s of seed undefined, or a field requiring a Khor of seed, even if all of it is rocks, he takes possession of it, for perhaps it was to build a house or to spread out fruit [to dry], he required it.
+נקעים – fields ten handbreadths deep or [rocks] ten handbreadths high, and for example, they are wide four handbreadths by four handbreadths and are an important place.
+אין נמדדין עמה – and he must give him an area requiring a complete Khor of seed from level/smooth ground, for a person does not want to put all of his money into one place, and he will show him two or three places.
+כבית כור – which implies as it is, whether it is rocks or soil.
+
+Mishnah 2
+
+מדה בחבל – meaning to say, with an exact measurement, I sell you this field which has a Khor’s worth of soil, just as they measure with the rope’s measurement, no less and no more.
+פחת כל שהוא – for that field did not have a complete Khor’s worth of soil, the transaction exists and the seller deducts according to that which is less.
+הותיר – land [was additional] a little bit, over the Khor’s worth, he (i.e., the purchaser) returns to the seller the land that was added on or the value of the land as will be explained further on.
+אם אמר לו – the area of a Khor’s worth of soil I am selling to you, whether it be less, whether it be more for such and such a cost, and he did not tell him, “according to the measurement of the rope.”
+אפילו פחת או הותיר רובע קב – for every Se’ah, which means thirty quarters (i.e., a quarter Kab equals 104 1/6 square cubits) for the area requiring a Khor of seed, he takes possession of it. For since the Tanna/teacher [of the Mishnah] taught even if he lessened it by one-quarter for a Se’ah (i.e., a Se’ah’s area equals 2500 square cubits), and did not teach “even if he lessened it seven and one-half kabs to the Khor, we learn from it, that even in a small sale, such as a Se’ah I am selling you, whether it be less or more, if he lessened it by a quarter of a Khor or added to it a quarter, he takes possession of it. But if he said, an undefined area requiring a Khor of seed, also whether it is less or more, it is similar.
+יותר מכאן – more than one-quarter for every Se’ah if he gave too much, he should make an accounting, calculating how much he gave over the area requiring a Khor of seed, and how much they are worth, according to the calculations that he sold him an area requiring a Khor of seed.
+ולמה אמרו יחזיר לו מעות – for according to the law, he doesn’t have to return anything to him other than land, for the purchaser did not buy anything other than an area requiring a Khor of seed., but the Sages did not establish that he should give him money corresponding to this extra part, but rather to give the prerogative to the seller, so that he will not lose that small amount of land, and it will not appear to him to be anything.
+שאם שייר – in the area of a field requiring a Khor of seed, a house of nine Kabs, for now it appears to him that this field that we spokk about which is a house of nine Kabs is considered to be called a field, therefore, he does not return to him the money, but rather, the seller takes his field. And we learn from our Mishnah that seven and one-half kabs for a Khor which is a quarter of a kab for every Se’ah, there is a pardon. From seven and one-half kabs until nine kabs but not exactly in total, he makes an accounting; nine tabs or more, he returns the land.
+ולא את הרובע – this is what he said: where we said that he should make an accounting, or return the land, not the additional alone does he return, but also the thirty fourths of the extra area of the Khor of seed he also returns. And because he has important land among everything, he does not forgive anything.
+
+Mishnah 3
+
+מדה בחבל וכו' – A person who says to his fellow these two languages that contradict each other, the measure of the rope, which implies be defining exactly/squeezed in/confined whether less or more [as measured by the rope] that implies that he was not strict about a small amount less or more, the latter language which is a small amount less or more nullifies the first language which is that which is measured by the rope, and even if he lessened it a quarter of a Se’ah or made it larger by a quarter of a Se’ah, he has taken possession of it.
+דברי בן ננס – for he holds that one should take hold of the latter language. And the Rabbis disagree with him, whether the first [language] or the latter [language] for they doubt if he took possession of the first language or the latter language. And the purchaser takes the lesser of the measurements, and the Halakha is according to the Sages.
+בסימניו ובמצריו – He (i.e., the seller) said to him (i.e., the purchaser): “I am selling to you an area requiring a Khor of seed of soil within these markers and these boundaries.
+[הכי גרסינן] פחות משתות הגיעו [עד] שתות ינכה – This is the interpretation: if he lessened it by one-sixth of the area of a Khor of seed, and all the more so, less than one-sixth, he takes possession of it, but more than one-sixth and below up until one-sixth, but not one-sixth included, he deducts from it.
+
+Mishnah 4
+
+משמנין ביניהן – they see the place of the fatter/better part of the field, and the seller takes that part, for the hand of the purchaser is at a disadvantage, and corresponding to it, he (i.e., the seller) gives to the boundarTalmud Bava Batra 107b). For when he (i.e., the seller) said to him (i.e., the purchaser): “I am selling you one-half of the field,” according to the worth of the half of the field, he said to him. And if it was one-hundred cubits [in total] for one hundred denars, but within it are thirty cubits which is the fatter/better part worth fifty denars, the seller takes that, and gives to the purchaser the seventy cubits which are the from the worst part for fifty denars. And the practical difference is that a person wants a Kab of the best took hold of the first language or the latter language, and the purchaser takes the less of the
+חציה שבדרום אני מוכר לך – we do not compromise to average all of the field as it is in the first part [of the Mishnah], but rather, we estimate what half of the field in the South is worth, whether good or bad, and corresponding to what one-half of the field is in the South, the seller gives to the purchaser in any direction what he desires from the worst that he has, for the hand of the purchaser is at a disadvantage, and perhaps, this is what he said to him: “What is worth half that is in the South, I sell you from my land in any place that I desire.”
+ומקבל עליו – the purchaser with his one-half field that he purchased to make a fence, and/or a large ditch or a small ditch. Both of them are behind the fence from the outside, in order that no wildlife not jump in and enter the field, for if he made a large ditch, he does not make a small ditch, for since the ditch is wide, it enters into it and jumps above its second rim, but if he made a small ditch and did not make a large ditch, since it is small, there exists garbage and it jumps. And how much is the distance between one small ditch and another small ditch? A handbreadth.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+יש נוחלין – there are relations that inherit their relatives when they die, and even when they themselves die. They bequeath to them their money.
+האב את הבנים – as it is written (Numbers 27:8): “If a man dies without leaving a son, you shall transfer his property to his daughter.” In place of a daughter, you transfer the inheritance from the father, but you do not transfer inheritance from the father in place of brothers.
+והבנים את האב – as it is written (Numbers 27:8): “If a man dies without leaving a son;” but if he has a son, the son precedes.
+והאחין מן האב – as it is written (Numbers 27:10): “in his own clan, and he shall inherit it.” And the family/clan of the father is called a family, as it is written (Numbers 1:2): “by the clans of its ancestral houses.”
+והאיש את אמו – as it is written (Numbers 36:8): “ Every daughter among the Israelite tribes who inherits a share [must marry someone from a clan of her father’s tribe, in order that every Israelite may keep his ancestral share],”how a daughter inherits two tribes, but this [is the case] where her father is from one tribe and her mother is from another tribe, "וירשתן"/and she shall inherit them (see Numbers 36:8 and Talmud Bava Batra 111a) – for since it is written (in our verse): "ממטות"/from the tribe, he made an analogy of two verses near each other – the tribe of the mother to the tribe of the father. Just as the tribe of the father, the son precedes the daughter, so too, the tribe of the mother – the son precedes the daughter.
+והאיש את אשתו – as it is written (Numbers 27:11): “[If his father had no brothers, you shall assign his property to] his nearest relative [in his own clan and he shall inherit it].” “the nearest relative” is one’s wife. And we read it this way: “And you shall give the inheritance of his nearest relative to him and deduct or add and we expound, that even she shall inherit him, as the inference teaches us: (Numbers 27: 11): “and he shall inherit it.” He inherits her, but she does not inherit him (see also Talmud Bava Batra 111b).
+
+Mishnah 2
+
+כל הקודם לנחלה. יוצאי יריכו קודמין – if his descendants are not living, their inheritance returned with the father. How so? Reuven who died. Hanokh, and Palu, Hezron and Carmi [his sons] inherit him and if one of the sons predeceases Reuven, and that son [who died] left a son or a daughter [or a son of a son or a daughter of a son] or the son of daughter or the daughter of a daughter, until one hundred generations, he shall inherit in place of his father of the property of Reuven his father. And he will take like one of the sons of Reuven and if Reuven doesn’t have any sons, but not sons of sons and even the daughters of sons, for then, the daughters of Reuven would inherit Reuven, but not the daughters of daughters, until all the generations. Then Jacob would inherit his son Reuven. But if Jacob is no longer living, then Reuven’s brothers, the sons of his father (i.e., Jacob) would inherit, Shimon, Levi and Judah [Joseph and Benjamin] [etc. and if they no are not living, the sons of Shimon and Levi, etc. would inherit Reuven]. But if they don’t have sons, nor sons of sons (i.e., grandsons), their daughters would inherit. Or the sons of their daughters or the daughters of their daughters. For in every place, the male and his inheritors precede the female. But if the brothers of Reuven died without progeny, or if he hadn’t ever had a brother, his sister Dinah, the daughter of Jacob would inherit him, or her sons or the sons of her sons [or her daughters and the daughters of her daughters] until the end of the world. But if Reuven does not have a sister nor the progeny of a sister, his inheritance would return to the father of his father, which is Isaac. But if Isaac is not alive, the inheritance would return to Esau the son of Isaac who is the brother of the father of Reuven (i.e., Jacob), and if Esau is not [alive], the inheritance of Reuven would return to Eliphaz the son of Esau, or to his sons, or to his grandsons or to his daughters or to his granddaughters to the end of all generations. But if there are no brothers to the father of Reuven (i.e., Jacob) nor to the sons of his sons, the inheritance of Reuven would return to his father’s sister or to her sons or to the children of her sons or to her daughters according to the order that we stated. But if Reuven’s father does not have either brothers nor grandchildren, nor a sister nor the children of his sister the inheritance of Reuven would return to Abraham, his paternal great-grandfather, and similarly forever until the first human being (i.e., Adam).
+האב קודם – forever to the brothers of the father and to their children [but the brothers of the father precede the sisters of the father] and the brothers of the father and the sisters of the father precede [the father of the father, and the father of the father precedes the brothers of the father’s father and the sisters of the father precede [the father of the father, and the father of the father precedes the brothers of the father’s father, and the brother’s of the father’s father, and even his sisters precede to the father of his father’s father, and similarly forever.
+
+Mishnah 3
+
+נטלו שלשה חלקים בנחלה – in the inheritance of the Land of Israel. And this Tanna/teacher [in the Mishnah] holds that the Land [of Israel] was divided to those who left Egypt, as it is written (Numbers 26:55): “[The land, moreover, is to be apportioned by lot;] and the allotment shall be made according to the listings of their ancestral tribes” (see Talmud Bava Batra 117a). And Tzelophchad and Hefer, his father, took portions in the Land, for both were among those who left Egypt. But the daughters of Tzelophchad took the portion of their father that would become his property in the Land. And the portion that would become his from the inheritance of Hefer his father. And the portion of his first-born share as he was a first-born and he takes a double portion. But even though they had not yet inherited the land, the first-born does not take a double portion as is appropriate to come after death. The Land of Israel was held in possession.
+
+Mishnah 4
+
+אחד הבן ואחד הבת בנחלה – this is what he said: both the son and the daughter are equivalent in the inheritance of the property of the mother, [just as in the inheritance] of the property of the father. And there is no difference between the inheritance of the property of the mother to the inheritance of the property of the father other than that the first born son takes a double portion in the property of the father but does not take a double portion in the property of the mother.
+
+Mishnah 5
+
+לא אמר כלום – and he is not able to remove hm from the inheritance, other that via that he would give his property to the rest of his sons through a gift.
+על פיו – because it is a Mitzvah in the consequence of a death and a person on his deathbed, his words are like they were written and transmitted and they don’t require an [act of] acquisition, and because of this it is taught “by his mouth”/על פיו.
+והשוה להן את הבכור – in the language of a gift.
+דבריו קיימין – and we don’t have here [the case] of a person making a condition against what is written in the Torah because it is within the power of an individual to give his money as a gift to whomever he desires.
+ואם אמר משום ירושה – and if he increased [the monies] to one and lessened them to another in the designation of inheritance as he said: “So-and-so my son will a field that is an area requiring a Khor of seed, and so-and-so my son will inherit a field that is in an area requiring a one-half Khor of seed. But regarding his first-born son he said that he would inherit like that of his fellow, he did not say anything, for he made a condition that is against what is written in the Torah.
+כתב בין בתחלה וכ' – “You will give such-and-such a field to son-and-so, and he will inherit it.” This is at the beginning. “He will inherit it and you will give it to him.” This is at the at the end. “He will inherit such-and-such a field and you will give it to him and he will inherit it. This is a gift in the middle.
+אם אמר על מי שראוי ליורשו – as for example, regarding a son among the sons, or regarding a daughter among the daughters, so-and-so will inherit me, his words are fulfilled, as it is written (Deuteronomy 21:16):”When he wills his property to his sons [he may not treat as first-born the son of the loved one in disregard of the son of the unloved one who is older].” The Torah gave permission to the father to bequeath to the sons to whomever he desires. And Rabbi Yohanan [Ben Beroka] agrees regarding a brother in place of a daughter, and regarding a daughter in place of a son, he has not said anything for the daughter is not worthy of inheriting in place of a son nor is the brother [worthy of inheriting] in place of a daughter. And similarly, Rabbi Yohanan [ben Beroka] agrees that if he made the first born equivalent to the [other] sons, he has not said anything, as it is written (Deuteronomy 21:16): “he may not treat as first-born the son of the loved one.” And the Halakha is according to Rabbi Yohanan ben Beroka.
+
+אין רוח חכמים נוחה הימנו – The Sages have no pleasure from his actions, and even if his sons did not conduct themselves appropriately. Perhaps, there will arise from them a higher-level seed. But the Halakha is not according to Rabbi Shimon ben Gamaliel.
+
+Mishnah 6
+
+זה בני נאנון – to inherit him and to exempt his wife from levirate marriage.
+זה אחי אינו נאמן – to cause him to inherit with his brothers, for they do not recognize him.
+ונוטל עמו בחלקו – as for example, if they are two brothers, besides the doubt, and they have to divide three fields, This one takes a field and one-half, and that one takes a field and one-half, and the third one testifies on the doubt that he is their brother, he gives him one-half of the field, but the other does not give him anything, or he says to him: “bring proof and then take.”
+מת – [the one about whom there is] doubt.
+יחזרו – those properties that his brothers gave him.
+למקומן – meaning to say, to whomever had given them to him, but the other brothers do not inherit with him.
+נפלו לו – to the one [about whom there is] doubt.
+נכסים ממקום אחר – during his lifetime; or he bought property and now is dead.
+ירשו אחיו – of the one who testifies that he is their brother.
+עמו – for surely he admits to them that he is their brother, but these words [concern] when the rest of the brothers did not deny to state that he definitely is not their brother, but rather claim that they don’t recognize him, but if they deny that he is their brother, they do not inherit him other than the one who testified about him alone.
+דיאתיקי – a will of someone on his deathbed. And the language of דיאתיקי is this what shall be established and come to pass.
+קשורה לו ביריכו – that is not to say that after it was written and placed there, even so it is worthless, for he did not complete to transfer possession other than with the receipt of a document, but there is no document after death.
+
+Mishnah 7
+
+צריך שיכתוב מהיום ולאחר מיתה – that implies the body of the land will be acquired by you from today, but you will not eat of the fruits until after death, but if he did not write, “from today,” he did not give him anything for there is no gift after death.
+אינו צריך – [it is not necessary] to write “from today, for since he wrote in the document: “on such-and-such day of the week, so-and-so told us, “be for me witnesses,” the date [and time] of the document proves that from that day, the gift began. But if he did not say this, the time that is written in the document – for what purposes was it written? And the Halakha is according to Rabbi Yosi.
+לאחר מותו – from today and after death.
+האב אינו יכול למכור – without the son, for the body [of the estate] was acquired by the son.
+
+מכר האב – [the father sold] in an undefined manner the fruits are sold to the purchaser, until the father dies.
+מכר הבן – during the lifetime of the father, [the son sold it], the purchaser does not have the fruits until the father dies.
+האב – who wrote that his property is to go to his son from today and after death, may pluck up and feed the fruit to whomever he desires during his lifetime, but what he left that is attached [is deposed] at the time of death. Even though that it stands to be plucked up, they belong to the son who receives the gift. But he who writes that all of his property is to go to someone else, even what he had left attached to the ground at the time of his death, it belongs to the inheritors, for the intention of a person is closer to his son than to anyone else.
+
+מתפרנסין – garments and clothing because the support of the older children is greater than the support of the younger children.
+נזונים – food and drink, because the food of the younger children is greater than that of the older children, who eat many times and scatter. Therefore, the younger children prevent the older children from supporting themselves from that which belongs to the estate of the house, and the older children prevent the younger children from being fed, but rather, each one is supported and fed from his portion.
+נשאו גדולים – they made all the needs of the wedding from the estate of the house after the death of their father, the younger children will also get married with [the support of] the estate of the house.
+
+ואם אמרו הקטנים – behold, we will get married in the manner that you married during the lifetime of our father, we don’t listen to them, but rather, what their father gave them during his lifetime, he gave [them.
+
+Mishnah 8
+
+הניח בנות – but not sons.
+שהבנות נזונות מן הבנים – according to the conditions of the Jewish marriage contract/Ketubah, for the young daughters are not supported [at the expense of] the older daughters, and in a place where there are no sons who inherit, the daughters do not eat according to the conditions of the Ketubah but rather they divide it equally, and each one is supported from her own [portion] (see Tractate Ketubot, Chapter 6, Mishnah 6 for a comparison).
+
+Chapter 9
+
+
+
+Mishnah 1
+
+מי שמת. שהנכסים מרובים – in order that the sons will be supported and the daughters until they become adults (i.e., the age of twelve and one-half years – or until they are married, after which the balance of the estate goes to the sons).
+שהנכסים מועטים – and they don’t have a measure like this.
+בשביל שאני זכר הפסדתי – in astonishment. Burt rather, I will not lose out and all of us will be supported together. But the Halakha is not according to Admon. The put the widow with the daughter when the property is small, like a daughter with the brothers. Just as the daughter is with the brothers, the daughter is supported whereas the sons go begging at the doors. Even the widow is with the daughter. The widow receives support and the daughter goes begging at the doors.
+
+Mishnah 2
+
+וטומטום – doubtfully a male and doubtfully a female.
+הזכרין דוחין אותו אצל הנקבות – for they say to him, bring proof that you are a male and take [your portion].
+הנקבות דוחים אותו אצל הזכרים – as they say to hm, bring proof that you are a female and you will be supported with us.
+ילדה זכר נוטל מנה – and even though we hold that one who makes an assignment to a fetus did not acquire it, here we are dealing with someone on his deathbed who made an assignment to his son, he acquired it, for the temperament of a person is closest with his son.
+ילדה זכר ונקבה – twins together.
+ילדה טומטום אינו נוטל – this Mishnah is superseded and the Halakha is that a person of indeterminate sex takes the least of the two of them.
+יורש את הכל – so that you don’t say that this is a creature of its own kind, and not worthy of inheritance. This comes to teach us that this is not the case.
+
+Mishnah 3
+
+השביחו גדולים את הנכסים – while they are still belonging to the estate (before division among heirs).
+השביחו לאמצע – and these words refer, when they improved the estate on account of the estate themselves, for they didn’t take out anything of their own, but only from the estate of their father, they hired workers. And they improved the estate on account of themselves. But if they dug and planted and spent their own money, the improvements they made, they made for themselves.
+וכן אשה שהשביחה – In the Gemara (Tractate Bava Batra 144a) we establish it with a woman inheriting such as the case of Reuven who married the daughter of Shimon, his brother. But alas, he died without having any children. And the daughters of Shimon, his brother, inherit him. It is found that his wife, who is the daughter of Shimon, his brother, inherits him with the rest of her sisters. And you might say that with this benefit that she derives due to the emerging rumor that she manages [her husband’s property] and improves it, even if she had said, “see what my husband left me etc.,” even so, she renounced it and wants to improve it for the common fund/estate (and divide the profit equally). But it comes to teach it that she improved it for herself.
+
+Mishnah 4
+
+שנפל אחד [מהן] לאומנות – to the service of the king, for it is the custom of the king to appoint from all the houses of the city one person [to serve] as custom-collector/publican for one month or two months.
+נפל לאמצע – all the profit, because it was on account of his father that it came time, but if was on his account, because of his sharpness and importance and wisdom that he was taken into the service of he king, what he earned, the profit is for himself.
+חלה ונתרפא – if he became sick by accident, meaning to say, that he was not negligent with himself and he is cured from the estate, but if he got sick from blowing cold winds/cold draughts, and similar things, and it is written concerning it (Proverbs 22:5): “Thorns and snares are in the path of the crooked; [He who values his life will keep far from them],” in this we state in our Mishnah that he is not healed other than from what is his.
+שושבינות – it is the manner of wedding gifts (see Talmud Bava Batra 144b) that one takes a meal and a gift to the wedding and eats with him, and the other returns and does the same for that one when he marries a woman. But if the father sent the wedding gift undefined via the hand of one of his sons, and the wedding gift returned after that following the death of the father, it returned to the estate, because it is like a loan, for it can be collected in the Jewish court of law, For a person who brings a wedding gift to his friend can go back and claim the wedding gift from him in a Jewish court, that he should give him the wedding gift in the manner that he had given it to him. And it will be that the second marriage should be like the first marriage: if she is a virgin, she is a virgin, if she is a widow, she will be a widow, and if in public, it will be in public, and if it is private, it will be in private, for the second can say to the first, “I will not do with you other than in the manner that you did for me.”
+אבל השולח לחבירו כדי יין וכדי שמן – without a wedding, or alternatively, at a wedding, and he doesn’t go to eat with him, this is not wedding gifts, but rather a [personal] gift, and they are not collected in the Jewish court.
+
+Mishnah 5
+
+השולח סבלונות – it is the custom of grows on the morrow of the betrothal that they send to the house of the betrothed ornaments and kinds of precious goods and pitchers of wine and pitchers of oil, and sometimes, the groom goes to eat there.
+אינן נגבין – if he (i.e., the groom) dies or she (i.e., the bride) dies, or he comes to divorce her, for on account of his love and joy of eating he pardoned, and especially when he at a Denar’s worth, but if he at less than a Denar, he did not pardon and he collects the nuptial gifts.
+שלח סבלונות מרובים – and even a little, if he explained that on the connection that they come with her, to the house of her husband, then these are collected. But it is the way of things that [the Mishnah] took that it is the manner of nuptial gifts that they send them in order that they will come to the house of the husband, to be many. And those which they send in order that she can adorn herself with them in the house of her father, it is the manner to be few.
+
+Mishnah 6
+
+ושייר קרקע כל שהוא – (see Tractate Peah, Chapter 3, Mishnah 7 for a similar statement at the beginning of the Mishnah) and the same law applies if he left to himself movable, his gift is a gift. But if he stood and doesn’t return and he who acquired something from him on this same gift, as the gift of someone on their deathbed for a portion, requires acquisition, whether standing or not standing. But if he did not acquire it from his hand, the recipient did not acquire the gift, even if the person on his deathbed died. And especially, if he came to transfer/give possession the gift while living. But if he said: “Give to so-and-so this and that after his death,” he doesn’t require acquisition even if he left something to himself. And a person on his deathbed who came to give a a gift while living, if he did not leave anything to himself and stood, it goes back and even if they acquired it from his hand. It is a Mitzvah on account of death that he heard him when he said: “Woe is he who dies.” It (i.e., the gift) always returns [to its owner] whether he left [something to himself] or he did not leave [something to himself], and even if they acquired it from his hand. But if he died, the recipient acquired the gift, and even without acquisition.
+לא כתב שכיב מרע – a pitcher of harvest and throws it into his bier, and even if it is not the language of gift of a healthy individual when he walked in the marketplace on his feet and didn’t leave anything.
+הוא אומר שכיב מרע הייתי – and I have retracted, but the other says: “You were healthy and you cannot retract, he has to bring proof that he was on his deathbed, since after the present we follow, since presently, he is healthy. It is upon him to bring proof that he was on his deathbed at the time of the gift.
+
+וחכמים אומרים – we don’t follow after the present but we say: “the claimant must produce evidence” (see Tractate Bava Kamma, Chapter 3, Mishnah 11 as well as the last line of our Mishnah). And the recipient of a gift who comes to remove it from the hand of the giver who is in possession of it, he must bring proof and witnesses that he (i.e., the giver) was healthy at that time, and the Halakha is according to the Sages.
+
+Mishnah 7
+
+ר' אליעזר אומר אחד בריא ואחד מסוכן – Rabbi Eliezer does not hold by [the statement] that the words of a person on his deathbed are as if they are written and transmitted, and even if one issues directives due to [his imminent] death, he holds that his gift is not a gift, other than through an acquisition, like the gift of a health individual. But the Halakha is not according to Rabbi Eliezer.
+כבינתי – it is the Aramaic translation of a brooch of hammered metal.
+תקברם אמם – meaning to say, they don’t bring a proof from them because they were wicked, and the Rabbis fined the sons to fulfill for the daughter the gift of their mother, even though it was not according to the law.
+אבל לא החול – if the person on his deathbed distributed his possessions on a weekday.
+קל וחומה בחול – and such is the Halakha, that whether it is a weekday or Shabbat, the words of a person on his deathbed are as if hey are written and transmitted, and there is no need for an acquisition. But if he asked tha they should acquire it from his hand, they acquire it from it, whether on weekdays or on Shabbat in order that his mind should not be troubled by it.
+
+Mishnah 8
+
+יורשי האב אומרים הבן מת ראשון – and the creditor cannot collect from these properties for the son never took possession of them.
+ובעלי החוב אומרים האב מת ראשון – and the properties fell one hour before the son and they are mortgaged to the marriage contract of his wife and the creditors.
+בית שמאי אומרים יחלוקו – the School of Shammai holds that the document that stands to be collected is considered as collected, and the inheritors of the father and the creditors, both of them are in possession. Therefore, they divide it.
+ובית הלל אומרים – the property is in the possession of the inheritors and is seen as possessed, and the creditor comes to take it from their hands, and he has to bring proof that the father died first.
+
+Mishnah 9
+
+האשה מתה תחלה – and there is nothing for the inheritors of the wife, for the husband died last and inherited his wife.
+נכסים בחזקתן – mort-main (i.e., wife’s estate held by her husband, which in case of her death or divorce he must restore “in specie,” being responsible with all his landed property for loss or deterioration) belongs to present occupants but the School of Hillel did not explain if it is in the possession of the inheritors of the wife which were hers or in the possession of the inheritors of the husband for their responsibility is upon him. Therefore, the mort-main is to be divided.
+וכתובת אשה – which are a Maneh (= 100 silver denars) or two hundred (denars) and a supplement which remain in the possession of the inheritors of the husband.
+ונכסים הנכנסים והיוצאים עמה – these are the usufruct (i.e., the wife’s estate of which the husband has the fruition without responsibility for loss or deterioration) for at the time that she enters [into marriage], they enter with her, and if they lessened, they lessen for her, and if they increased, they increased for her, it is found that the inheritors of the wife take all the usufruct and half of the mort-main.
+
+Mishnah 10
+
+נפל הבית עליו ועל אמו – and she has no other son other than this one. The inheritors of the son say that the woman died first and the son inherited her property and we inherit the son. But the inheritors of the woman from the family of the house of her father state that the son died first and that we inherit the woman.
+אלו ואלו מודים [ – The School of Shammai and the School of Hillel [agree] that they should divide it. But this is not like the case where the house fell upon him and his wife. For in that case, there are two types of property. There is what the husband is in possession of and there is what the wife is in possession of, but here, everything is in the possession of the woman/wife since she was a widow. And both come from the power of inheritance to inherit everything. Therefore, it is divided.
+מודה אני בזה – for according to the words of the School of Hillel, we say that is so that the property is left in the hands of the possessors, in the possession of her inheritors from the father’s side, for during her lifetime, once her husband died she is a connected through the tribe of her father. And her monies also during her lifetime are in the possession of her father’s tribe. Therefore, her inheritors from the father’s side inherit her, and the Halakha is according to Rabbi Akiba.
+על חלוקין אנו מצטערין – meaning to say, on the disagreement above of the Schools of Shammai and Hillel. We are saddened that they didn’t come to agreement and you say that also with this they are divided. And you came to dispute on the first Tanna/teacher, that they are both equivalent.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+גט פשוט – a plain document similar to ours which are not sewn or folded; and every document is called a Get.
+עדיו מתוכו – from the inside, similar to ours that we make.
+מקושר מאחוריו – he (i.e., the scribe) writes one line or two and wraps them on the blank part and sews it. And one witnesses inscribes on the wrapping from the outside, and he (i.e., the scribe) goes back and writes two lines from the inside and wraps them on the blank part and the second witnesses inscribes on the wrapping from the outside. And similarly, the third witness. But the Rabbis established a folded document because of stringent Kohanim, because they would write a bill-of-divorcement suddenly to their wives and then regret it and they wouldn’t be able to restore them (i.e., because a Kohen cannot marry a divorced woman – see Leviticus 21:7), and the Rabbis ordained for them a folded bill-of-divorcement which is not easy to write quickly, lest in the midst of it, he is pacified. And just as they ordained/instituted a folded document for a Get, so they instituted for other documents that the Sages did not disagree with.
+שניהם פסולין – for they did not act as the Sages ordained.
+שיכול לעשותו פשוט – for if the seams would tear and the Get would open, it would be a plain document.
+רשב"ג אומר הכל כמנההג המדינה – there is a dispute between Rabban Shimon ben Gamaliel and the Rabbis in a place where there is the practice of [both] a plain document and a folded document. If someone said to him: “Make for me a folded [document]” and he went and he made for him an ordinary document, or “Make for me an ordinary document” and he made for him a folded document, the first Tanna/teacher [of the Mishnah] holds that he is particular, and it is unfit. But Rabban Shimon ben Gamaliel holds that since with both (i.e., the plain document and folded document), it [depends upon] local custom, he is not strict and it is appropriate/fit, but the Halakha is according to the first Tanna/teacher [of the Mishnah] (see Talmud Bava Batra 165a).
+
+Mishnah 2
+
+פשוט שכתוב בו עד אחד – this is what he said: just as when a plain document in which only one witness is written in it is unfit from the Torah, so also a folded document in which only two witnesses are written in it is also unfit from the Torah.
+אין לו אלא עשרים – and even though [it states] one-hundred zuzim, they are twenty-five Selaim. The hand of the owner of the document is at a disadvantage. And this is how we interpret for him a document: one hundred inferior Zuzim are not worth other than twenty Selaim.
+אין לי אלא מנה – twenty five Selaim, this is how we interpret it for a document: One hundred Zuzim which are thirty light and inferior Selaim, which are twenty-five from the good ones.
+ונמחקו – the number that is written afterwards is erased.
+ומלמטה מאתים – when he doubles his words in the document.
+הכל הולך אחר התחתון – as long as it will not be written last in the document.
+למה כותבין את העליון – for since at the end, the document repeats and states it again, and the responsibility of this money such-and-such I accepted upon myself (see Talmud Bava Batra 167b).
+
+Mishnah 3
+
+כותב גט לאיש – and [the witnesses] inscribe [their names], and he will divorce here when he desires, and even though his wife is not with him, for she is divorced against her will.
+ושובר לאשה – which she does for her husband regarding her Jewish marriage settlement/Ketubah, for it is a liability for him to her, and is a benefit for her husband, as we obtain a privilege in behalf of a person in his absence (see Tractate Eruvin, Chapter 7, Mishnah 11).
+ובלבד שיהא מכירן – that the scribe and the witnesses recognize/know the man and the woman [getting divorced]., whether with a Jewish bill of divorce or a receipt, for if they do not recognize them lest he write a Get/Jewish bill of divorce in the name of another married woman where his name is the same as the other man’s name, and she should take out that same Jewish bill of divorce where she is not divorced by it and similarly for the receipt.
+והלוה נותן שכר – even if it is giving a person goods to trade with another (usually two shares of the profit going to the investor and one to the trader) where half of it is a loan and half of it is a deposit. Nevertheless, the person receiving the business pays the fee to the scribe (see Talmud Bava Batra 168a).
+
+Mishnah 4
+
+שטרי אריסות – the person who goes down to the land to work it and to guard it for one-half, one-third or one-fourth [of the profit].
+קבלנות – for such-and-such Khorim per year, whether it produced or it didn’t produce.
+שטרי בירורין – this one (i.e. litigant) chooses one judge who will judge for him and that one (i.e. litigant) chooses for himself one [judge] and they write in a document: “so-and-so chose judge so-and-so and his claims are this and that,” in order that they don’t retract and raise a complaint.
+כותבים שנים – to each one of the litigants a separate document in which their claims are arranged in it, but the Halakha is not according to Rabban Shimon ben Gamaliel. But rather, they write one document containing the claims of each of the litigants and that so-and-so (i.e., the litigant) chose so-and-so as a judge that would adjudicate for him and so-and-so (i.e., the other litigant) chosen so-and-so as a judge that would adjudicate for him.
+
+Mishnah 5
+
+והשליש את שטרו – the lender and the borrower transferred the document to the hand of a third-party for it was a trouble for them to write a receipt and they relied upon the third party.
+ר' יוסי אומר יתן – for he holds that Asmakhta (i.e., a promise to submit to a forfeiture of pledged property – or equivalent – without having received a sufficient consideration) is a valid legal transfer of property (see Talmud Bava Batra 168a). A person who promises t his fellow something on the condition that he will do something for him in the future, and he relies upon his intention at the time of the condition that he would be able to fulfill it. But when the time comes, he is not able to fulfill it. This is called Asmakhta. But with regard to the Jewish legal decision, Asmakhta does not acquire/gives no title, unless he acquired it from his hand in an important Jewish court. But he caused to take hold of his merits in the same Jewish court where he transferred his documents and his proofs, and he said: “if I don’t bring it from now until thirty days, my benefits will be voided. But my teachers/Rabbis explain that every Jewish court that are specialists and know the laws of Asmakhta are called an important Jewish court in this matter. But Maimonides says that there is no important Jewish court other than a Jewish court ordained in the Land of Israel.
+
+Mishnah 6
+
+מי שנמחק שטרו – and there were witnesses who saw when it was blotted out on its own, or smudged by water.
+מעמיד עליו עדים – that know from when it was written and what was written in it, and they make for him an attestation before a Jewish court and they write for him everything that had been written in that document.
+יחליף – he should tear the document and write another according to the remaining balance.
+נמצא זה – the borrower needs to guard his receipt from the mice, for if he loses it, the creditor will collect all of his liability.
+אמר רבי יוסי וכן יפה לו – to the creditor, for the borrower must guard his receipt and hurry to pay him back, and no harm will come to the creditor to write another document that had an advanced time for the liability [to be paid off] and that he returns now and he would not be able to seize the sold property unlawfully other than from the time of the second document. And the Halakha is according to Rabbi Yosi that we write a receipt.
+
+Mishnah 7
+
+קח לך עבדים – that they should warm up for you the bathhouse that it is like what our father left us, so it shall be forever, and even though that we have in the first chapter (Tractate Bava Batra, Chapter 1, Mishnayot 1 and 6), concerning something where there isn’t the law of division. One can say, “I will make a wall or I will divide it,” meaning to say, “sell me your part or I will sell [to you] my part. But it is different here because the poor person cannot say, “I will divide it” because he has nothing with which to buy.”
+אינן יכולין להוציא שטר חוב זה על זה – because each one can claim that this document that is in your hands, I returned to you when I paid you repaid me the monies that I lent to you.
+ולא אחד יכול להוציא שטר חוב עליהם – because each one can supersede him regarding his fellow.
+ישלשו – he will write the name of his father’s father.
+ואם היו משולשים – that their names and the names of their fathers and the names of their father’s fathers are the same.
+יכתבו סימן – a certain [sign] that this is red-spotted or long or short and if their signs are the same, they should write, “Kohen,” if one is a Kohen and the other is an Israelite.
+נמצא – to one borrower there two documents from two loans that he borrowed from him.
+הקטן אינו פרוע – that one document among his documents is spoken of and not two.
+לא יפרע מן הערב – first, until the borrower is brought to court, and the Jewish court makes him liable [to pay it off]; and if he doesn’t have wherewith to pay, then he can collect from the guarantor.
+רבן שמעון בן גמליאל אומר אם יש נכסים ללוה – he should not collect payment from the guarantor, not from the fact that the first Tanna/teacher holds that even if the borrower has property, he should collect payment from the guarantor, but rather, because our Mishnah is deficient, and this is how it should be taught: A person who loans his fellow through a guarantor should not collect payment from the guarantor, but if he said, “on condition that I can collect payment from whomever I desire,” he can collect payment from the guarantor. When is this said? When the borrower lacks property, but if the borrower has property, he should collect payment from the guarantor, or from a person who assumes the other man’s obligations unconditionally (see Talmud Bava Batra 173b and 174a), even though the borrower has property, he should collect from the person who assumes the other man’s obligations unconditionally. Rabban Shimon ben Gamaliel says that both the guarantor and the man who assumes the other person’s obligations unconditionally are the same: if the borrower has property, he (i.e., the creditor) may not collect from them. But the Halakha is not according to Rabban Shimon ben Gamaliel. The guarantor is the person who says [to the creditor]: “Give him and I will be the guarantor [of your repayment].” The קבלן /the person who assumes the other person’s obligations unconditionally who says: “Give him, and I will give it to you.”
+הערב לאשה בכתובתה – and the husband lacks property, and the guarantor needs to pay off her Ketubah/Jewish marriage contract [in event of the husband’s death or a divorce], he should not pay off the Ketubah until the husband first makes her take a vow against deriving any benefit with the knowledge/consent of the public a vow that cannot be revoked, that he cannot restore her [as his wife], for we suspect lest it is his intention to restore her [as his wife] and to consume her Jewish marriage contract settlement after she has collected her settlement from the guarantor and regarding law, the guarantor of a Ketubah is not mortgaged and he is not liable to pay it off [for the husband] and even if the husband lacks property. What is the reason that he has performed a Mitzvah and nothing is missing from it? But if he is mortgaged as a guarantor for the Ketubah of his son, a father regarding his son is himself personally mortgaged, but a קבלן/someone who unconditionally assumes the other man’s obligations when the Jewish marriage contract is mortgaged, the wife can claim the Ketubah from him (i.e., the קבלן ) at first, and even if the husband has property, but the husband forces her to take an vow against benefit first with the consent of the public.
+
+Mishnah 8
+
+המלוה את חבירו בשטר – even though it is not written [in the loan document] property which is pledged from which debts may eventually be collected (i.e., landed property), collects from mortgaged property for we hold that surety (i.e., mortgaged property) is a scribal error, if it had not been written in the [loan] document. It is considered as if it was written.
+הוציא עליו כתב ידו שהוא חייב לו – and there is no other testimony there.
+גובה מנכסים בני חורין – and not mortgaged [property], for since he has no witnesses, it has no voice, and they did not know about him that he had property in order that he had to be careful about.
+אחר חיתום שטרות – after the witnesses signed the document, [the guarantor wrote]: “I so-and-so the son of so-and-so is the guarantor.”
+גובה מן הערב – from free standing properties alone for since witnesses did not inscribe on the surety/guarantor, it is like a loan by mouth.
+אמר ליה בן ננס וכו' – for he holds that every guarantor after the giving of the money is not a guarantor for it wasn’t on the faithfulness of the guarantor and the trust in him that the creditor made the loan to him (i.e., the borrower), and even though Rabbi Yishmael extolled Ben Nanos, the Halakha is according to Rabbi Yishmael for the guarantor after the giving of the money requires an acquisition, and if not, it is not mortgaged, for before the giving of the money, there is no need for an acquisition.
\ No newline at end of file
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+Bartenura on Mishnah Bava Batra
+ברטנורא על משנה בבא בתרא
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Bava_Batra
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org
+
+Bartenura on Mishnah Bava Batra
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+השותפין שרצו לעשות מחיצה – we are speaking of a courtyard where there is no law of division in it, where there lacks by the way four cubits for each one of the partners. For this reason, it (i.e., the Mishnah) taught " "שרצו/that they wanted, which implies that especially, two of them want [to make a partition] but neither one of them is able to force his fellow, for if in a courtyard which has a law of division, each one of them is able to force his fellow to divide, but now, it comes to teach us that since they wanted to divide it, and each one of them had taken possession of the direction that is entitled for him according to what they had compromised, they build the wall in the middle, and this one gives from his portion one-half of the place the thickness of the wall and also this one.
+גויל – stones which are not trimmed or fixed.
+גזית – stones which are trimmed and planed with a saw.
+כפיסין – a small brick/girder which is a one-half brick which is a handbreadth-and-a-half (i.e., one handbreadth equals 3.65 inches or 9.34 cm) and a brick is three handbreadths.
+הכל כמנהג המדינה – "הכל"/everything includes a place where they have the practice to make a partition with the sprouts of vine and the branches of trees that they make according to the custom, as long as the partition is wide enough so that neither one of them cis able to see that of his fellow for visual damage is called damage, and the height of the wall and the partition is not less than four cubits.
+זה נותן שלשה טפחים – that the wall of untrimmed stones requires an additional handbreadth more than the wall of hewn stones because of the tops of the stones that protrude outward which are not smooth.
+ובכפסים זה נותן טפחי – that the thickness of the wall of the one-half/small/girder brick is a handbreadth greater than the width of a wall of full brings because he places a small brick/bond-timber on one side and a small brick/bond-timber on the other side, which are three handbreadths and a handbreadth in the middle in which they place there plaster to attach them, but the wall made from bricks, one places a full brick along the thickness of the wall which is three handbreadths and there is no need for plaster in the middle.
+המקום והאבנים של שניהם – this tells us that even though the stones fell into the domain of one them, or alternatively, that one of them first removed them into his domain, you might have thought that it belongs to the other – for the claimant must produce the evidence. But this comes to tell us that this is not the case.
+
+Mishnah 2
+
+וכן בגנה – this is what he said, "וכן בגנה"/and likewise in the case of a garden, undefined, as a place where it was they had the custom to fence it in.
+אבל בבקעה – undefined, it is like a place where they had the custom to not fence it in, and we don’t require it, other than if his fellow wanted to fence it in, he moves it back to his own part
+ועושה לו חזית – a sign for recognition that the wall is his. And the sign is explained in the Gemara (Talmud Bava Batra 4b): he spreads the top of the wall a cubit with plaster to the side of his fellow, but not to his side lest his fellow all spread from his side. And he says that the wall belongs to both. But when he spreads to the side of his fellow, he doesn’t plaster on to his side. It is a sign that the wall is his, but if his fellow peels/scrapes It off, it is known as peeled.
+ועושין חזית מכאן ומכאן – to announce that both of them made it.
+
+Mishnah 3
+
+אין מחייבין אותו – for it doesn’t benefit him at all, for his land is still open. But, if he (i.e., the other partner) fenced in the fourth side, for now, it absolutely benefits him, we require him to pay one-half the cost of the purchase at the cheapest rate. But not half of his outlay, for he says to him: For me it is enough for me with a partition of reeds, and I don’t need an outlay of a stone fence.”
+מגלגלין עליו את הכל – one-half of his outlay according to what he fenced in. And there is the difference between the first Tanna/teacher and Rabbi Yosi. And the Halakha is according to Rabbi Yosi. And we don’t have to say if he himself is the one who fenced in the fourth side, for he revealed his intention that he is pleased with what his fellow fenced in that we make him bear the expenses for the fencing in of everything, and he pays his fellow half of his outlays.
+
+Mishnah 4
+
+כותל חצר – of partners.
+עד ארבע אמות – for with this, it is sufficient for him for proof of damages.
+בחזקת שנתן – when this one claims half the outlay, and the other one says, I have already given my portion, he is believed, until the claimant brings witnesses who claimed that he had not given. For this judgment is revealed to all that the obligation is upon him to assist him for he would not have built it on his own but rather, he would bring him to the Jewish court.
+סמך לו כותל אחר – after he built the first [wall] a great deal higher than four cubits (i.e. a cubit = 22.08 inches or 56.1 cm.), and he did not want to assist him in raising it higher, he built another wall opposite this wall in order to put cover it with boughs and to place a roof from wall to wall, even though he did not as yet place upon it a roof, we make him bear the expenses for everything, for he has revealed his intention that it is pleasing to him for the raising of this one.
+בחזקת שלא נתן – if the first person came and made a claim against him to judgment after he built his other wall placing it near the first wall. And he said to him (i.e., his partner): “Give your part for what I raised it.” But the other responded: “I gave my part.” But he is not believed other than with witnesses, for this judgment was not visible to all, and until the Jewish court made him liable, he would not have given.
+
+Mishnah 5
+
+כופין אותו – [we force] the member resident of the courtyard who doesn’t want to assist the members of the courtyard.
+לבנות – [to build] for the courtyard a gate house to be a guard for the opening who sits there in the shade and to distance the members of the public domain from looking into the courtyard.
+ודלת – for the gate of the courtyard.
+לא כל החצרות ראויות לבית שער – a courtyard which is not close by to the public domain is not worthy of havng a gate house. But the Halakha is not according to Rabban Shimon ben Gamaliel for even if it is not close to the public domain, there are times when the masses pressure and enter [and come in].
+לא כל העיירות ראויות לחומה – a city which is not close by to the border of enemies does not require a wall. But the Halakha is not in accordance with Rabban Shimon ben Gamaliel, for even if it is not close by the border of enemies, it needs a wall, for sometimes, it happens that invaders come.
+ויהא כאנשי העיר – to bear with them the burden/yoke.
+שנים עשר חדש – but now that they are unsteady, the general practice is thirty days.
+
+Mishnah 6
+
+אין חולקין את החצר – one of the partners cannot force his fellow to divide the courtyard until there are four cubits to each one of the partners, other than the openings, for every house in the courtyard requires [that there will be] in front of his door four cubits in order to unload the burden that is upon his donkey. And outside of those four cubits, one needs in the courtyard another four cubits to each one of the partners for his other uses. And then there will be in the courtyard the law of division.
+רבי יהודה אומר ט' חצאי קבין – this person like his place, and that person like his place. But they don’t dispute that in the places of Rabbi Yehuda they would make grain – a field that has nine half-kabs, is like the field of nine kabs in the place of the Rabbis.
+בית רובע – a place to seed in it a square kab. And the Jewish legal decision is that the law of division on lands that stand for plough and sewing, other than if there remains for each one of the partners enough land in order that there is the work of one day of ploughing or sewing, and similar things.
+מורן וטרקלין – kinds of palaces.
+כדי לזה וכדי לזה – as it is explained further on, and after they would divide it up and each one takes his part, there would be in the part of each of them a place worthy of being called a reception/dining room and a compartment of the house/peristyle, that would remain on part of it the name that was for all of it.
+בזמן שין שניהם רוצים – one cannot force his fellow to divide it by force, but he can force hi regarding the manner of "גוד או אגוד"/either fix you a price for my share, or I shall do so (and buy your share (see Talmud Bava Batra 13a), meaning to say, purchase my portion or sell me your portion for what it is worth.
+ובכתבי הקודש – Torah, Prophets and Writings.
+לא יחלקו – and specifically when they are in one volume, but in many volumes, each book separately, if they want, they can divide it.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+לא יחפור. בור – round.
+שיח – long or short
+מערה – it is covered with an arched ceiling.
+נברכת הכובסין – a square pit. And rain waters gather in it as it is made to launder clothing.
+אלא אם כן הרחיק מכותלו – it is saying from the wall of his cistern. And the thickness of the wall of his cistern is not less than three handbreadths, it is found that from the cavity/space of his cistern to the cavity/space of his fellow’s cistern is six handbreadths. But it is prohibited for a person to rely upon one of the damages to the end of his boundary equally, other than if he distanced it the appropriate measurement, even though his fellow lacks a wall there, lest his fellow decide that he will build on the side of his boundary, and it is found that this causes damage.
+וסד בסיד – the walls of his pit.
+הגפת – the refuse of the olives after they were gathered together in the olive press.
+הסלעים – stones where the light comes out from them, for all of these are hard for the fortification and weaken the wall, and we are not referring to the wall of the cistern now.
+זרעים – they are hard for the wall for they undermine the grounds (through their roots – see Talmud Bava Batra 19b) and bring up crushed, loose earth.
+ואת המחרישה – even though there are no seeds, as, for example, when they plow for trees, it is hard for the wall.
+מי רגלים – they make loathsome the bricks which are of dry plaster. Therefore, someone who urinates close by the wall that is made of bricks needs to distance himself three handbreadths. But with a wall of stones, he distances himself a handbreadth, and of a hard stone such as granite, he does not have to distance himself at all.
+הריחים – they are hard on the wall because they shake the ground with the force of its rolling.
+מן השכב – from the lower millstone.
+הרכב – this is the upper one that rides on this. But it is shorter by a handbreadth of the lower one.
+שלשה מן הכליא – the base upon which they build from plaster/clay and stones that they place the oven upon it, and It is wide from the bottom and narrow from the top, and upper rim of the belly of the stove is where the stove sits. It is like the measurement of the oven and one must distance the base from the wall three handbreadths from its underbelly, which are four [handbreadths] from the its upper rim, because the vapor of the oven damages the wall.
+
+Mishnah 2
+
+גובה דא אמות – the space from the lip of the oven until the ceiling, in order that the fire not ignite the ceiling.
+עד שיהא תחתיו מעזיבה – [plaster of] clay three handbreadths, so that the lower ceiling of the attic not burn, and above it a space of four cubits.
+ובכירה – they place the pot on its cavity/space and they don’t make it in a large fire as they do for an oven.
+ואם הזיק – after there were there all of these measurements, 
+he pays for the damage that he caused, and nevertheless, they prevent him with all of these measurements lest he kindle their homes, and he doesn’t have what with to pay. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+ביין התירו – The smoke that goes up from the baker’s oven and from the dyer’s shop is not difficult for the wine, for the heat actually improves the wine that is in the Land of Israel. And in a place where it is known that the heat damages the wine, even under the wine storehouse, one should not not open a dyer’s shop or of a baker.
+חנות שבחצר – one of the members of the courtyard that comes to open a store in the courtyard and the members of the courtyard prevent him.
+לא מקול התינוקות – school children. And even though that the sound comes on account of others, they cannot protest, because of making the Torah great and glorious. But, if he is not teaching children Torah, but rather trades or accounting or תשבורת he can protest and say to him that he is not able to sleep because of the young children coming in and leaving.
+
+Mishnah 4
+
+מי שהיה כותלו סמוך לכותל חבירו – in the form of a גא"ם/Gamma – an angle, and he comes to make a second wall opposite the wall of his fellow until he makes the three walls like the form of the [Hebrew letter] "בי"ת"/Bet, his fellow will prevent him, until he distances it from opposite him four cubits, in order that the place between the two walls will be wide and many will be able to tread there. For the walking of feet on the ground nearest the wall strengthens the foundations of the wall and preserves them. And especially the wall of a garden or he wall of a courtyard that is in a new city where many have not [yet] tread, and the ground was not strengthened as much as needed through treading of the feet [of people]. But, in the wall of a courtyard that is in an old city is supported and there is no need to distance it. And similarly, if the wall of his fellow was not four cubits or more, he doesn’t have to distance it, for a wall that is less than four cubits does not need strengthening.
+ובחלונות מלמעלן מלמטן ומכנגדן ד' אמות – he had a wall above his wall and his fellow built a wall opposite the window from below. If there remained from the top of the wall that he built up until the window less than four cubits in height, he forces him to lower the wall in order tha the not stand on the top of the wall and look out through the window.
+מלמטן – the window was lower than the wall, he forces his fellow to raise the wall that he built opposite him at the height of four cubits from the window in order that he should not see him.
+ומכנגד – he must distance the wall from the window four cubits in order that he will not obscure his light.
+
+Mishnah 5
+
+מרחיקין את הסולם – whomever has a dovecote of doves in his courtyard near to the wall that is between the two courtyards and his fellow comes to put up a ladder near the wall, he must distance the latter four cubits from the dovecote, in order that a marten will not jump, and it is small creature, into the dovecote and kill the doves.
+
+מזחילה – it is a large spout that is placed on the length of the wall, and the waters of the roof flow into it, and if his wall would go along the face of the courtyard of his fellow and with the spout on top of it, he would have to distance it from it if he comes to build a wall on its side four cubits in order that a ladder can stand upright to go up and to repair his spout, to clean it from dust and from rocks that fall in it and prevent the continuous flow of water.
+
+מרחיקים את השובך מן העיר – for the doves cause the loss of the seeds of the gardens.
+אא"כ יש לו חמשים אמה – so that the doves do not cause the loss in the field of his fellow.
+בית ארבעה כורין – an area requiring a Kor of seed in every direction, and the Kor is thirty Se’ah, but the Halakha is not according to Rabbi Yehuda.
+מלא שגר היונים – race of their flying at one time [for food].
+ואם לקחו – [if he bought it] (a field with a dovecote already in it) in its natural condition with the ground, even if he lacks all around him other than an area of a quarter-Kab (104 1/6 square cubits).
+הרי הוא בחזקתו – since he was the first to have legal presumption of possession.
+
+Mishnah 6
+
+ניפול – a pigeon.
+הנמצא בתוך חמשים אמה – of the dovecote.
+בין שני שובכות – within fifty of both of them.
+
+Mishnah 7
+
+מרחיקין את האילן מן העיר – because it is beauty to the city (see Talmud Bava Batra 24b) when there is a wide expanse before it.
+חרוב ושקמה – their branches are numeous.
+אילן סרק – (see Mishnah Kilayim, Chapter 6, Mishnah 5 for a detailed definition) – it is a disgrace to the city.
+ונותן דמים – to the person who owns the city.
+ספק – cuts it down and he doesn’t make payment, because there was a judgment as to whether this one came first (i.e., the city) or that one came first (i.e., the tree), he cuts it down. After he cut it down, we say to the owner of the tree: “Bring proof that the tree came first and take [the money].”
+
+Mishnah 8
+
+גורן קבע – a threshing floor that has a large pile that they winnow it with a winnowing shovel is called a permanent threshing floor. But if the pile is not large, and he doesn’t have to winnow the chaff with a winnowing shovel, but rather, the wind blows it into a pile, and the chaff is driven off on its own, is called a threshing floor that is not permanent.
+חמשים אמה – because the chaff that damages the members of the city when it is winnowed.
+ומנירו – [newly ploughed field] of his fellow. A ניר/newly broken or ploughed field. This is a ploughing done during summertime in order that the roots of the thorns and grasses will die.
+כדי שלא יזיק – What is the reason that this is said? What is the reason that we distance this from the crops of his fellow and from his newly broken/ploughed field fifty cubits? In order that the chaff not damage his plants and his newly broken/ploughed field, which is made of manure and ruins the newly broken field and dries out the plants/trees.
+
+Mishnah 9
+
+את הנבילות ואת הקברות – because of the bad smell.
+הבורסקי – a place where they work the hides.
+אלא למזרח העיר – for the east wind is not hard, other than if it comes for retribution. But when it comes in is normal manner, it is warm and blows gently, therefore, it does not bring the smell to the city.
+חוץ מן מערבה – he can make it in any direction and distance it fifty cubits from the western wind, which doesn’t do anything because they pray to that direction where God’s presence is in the west. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 10
+
+המשרה – a place where the steep the flax and cause loss to the vegetables that are near them.
+הכרישין – leeks in the language of the Talmud, and they destroy the onions that are near them.
+ואת החרדל מן הדבורים – which destroys the honey and makes it pungent and sharp.
+רבי יוסי מתיר בחרדל – because he can say to him (i.e., his fellow): “Until you tell me: Distance your mustard plant from my bees; distance your bees from my mustard plant because they come and eat the buds of my mustard plants.” And the Halakha is according to Rabbi Yosi.
+
+Mishnah 11
+
+ובחרוב ובשקמה – their roots are numerous.
+בין מלמעלה – because one of them is above in height of the slope of the mountain.
+בין מן הצד – on level ground.
+ונותן דמים – for since he planted with permission, that he doesn’t damage until a great time [passes], the Sages did not require him to cut it down without payment because of the wind/blast of an individual [tree].
+רבי יוסי אומר – And the Halakha is according to Rabbi Yosi.
+
+Mishnah 12
+
+סמוך לשדה חבירו – whether it is a bright field lacking shade or it is a cultivated field in which trees grow.
+אלא אם כן החיק ממנו ארבע אמות – in order for the word of the vineyard, for when he ploughs his trees, there should not be a need to bring his plough into that (i.e., the field) of his fellow. And these words refer to the Land of Israel, and places like it where their ploughs are long. But in Babylonia and in other countries where their ploughs are short, a distance of two cubits is sufficient, and especially with vines to [other] vines, and trees to trees, where two cubits are sufficient. But, one who comes to plant in an orchard near the vines, even in Babylonia, and places similar to it, one has to make a distance of four cubits.
+מעמיק שלשה טפחים – the owner of the field whose fellow’s tree roots went out into his field, he cus them at a depth of three handbreadths and does not worry.
+והעצים שלו – of the owner of the field, and this will be the place where he ploughs sixteen cubits or more from the tree of his fellow, but less than this, the wood belongs to the owner of the trees, for up to sixteen cubits, they absorb sap, more than this, they don’t suck the sap.
+
+Mishnah 13
+
+קוצץ – [he cuts] the branches until the height of the handle protruding over the plough (i.e., the ox-goad), to not prevent him from bringing his plough there (see Talmud Bava Batra 27b).
+מרדע – which teaches the cattle [sense].
+החרוב והשקמה – that their shade is great and difficult for the field.
+כנגד המשקולת – cuts everything that hangs over into his field. משקולת/plummet is a threat that those who build walls suspend from it the weight of lead.
+ואם בית השלחין היא – a land thirsting for water.
+כל האילן כנגד המשקולת – even if it is not a carob or sycamore tree, he cuts as measured by the plummet, for the shade is bad for a field requiring irrigation.
+אבא שאול אומר וכו' – he is referring to the first part [of the Mishnah], as the first Tanna/teacher stated, “he cuts them off as far as the ox-goad protrudes [over the plough] and even if it is a tree that bears no fruit, except for a carob [tree] and sycamore [tree] and Abba Shaul said to him: Any non-fruit bearing tree may be cut by measuring with the plummet. But the Halakha is not according to Abba Shaul.
+
+Mishnah 14
+
+אילן הנוטה לרה"ר – cut the lowest branches in order that the camel and its rider can pass by.
+גמל טעון פשתן – and there is no need to cut in order that the camel and its rider, for the rider bends and passes by underneath him.
+מפני הטומאה – lest the branches form a roof/tent on an olive’s bulk from a dead person, and similar matters, and the person who passes there will become ritually defiled. But the Halakha is according to the first Tanna/teacher alone.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+חזקת הבתים – whomever has lost his document [of sale] and brought witnesses that he has taken possession for three years with all of those things that are written in our Mishnah, he is believed to state that they were purchased property in his hand and we don’t say to him, “bring the bill of sale that it it was sold to you for up to three years, people are careful with documents; more than three years, they (i.e., people) are not careful. And we say to the individual that is against him if you have [proof] that you didn’t sell it, you should have protested and state before two [witnesses]: “know that so-and-so consumed my land through theft” and the matter would reach his ears and he would be careful with his document, for your friend has a friend, and the friend of your friend has a friend, and if you don’t
+שובכות – where they raise/grow doves there.
+בית הבדים – that they press olives in them to produce oil.
+בית השלחין – for since there is a spring in it that waters the field from it always and produces fruits frequently and anything that produces fruits frequently, its presumption of claim based upon undisturbed possession [during a legally fixed period] is three years from day to day.
+והעבדים – and even though that we hold that animals living in folds (i.e., moving livestock, which they leave in the daytime) is no evidence of ownership (as they may have come over by accident – see Talmud Bava Batra 36a), meaning to say that sheep from the language "גדרות צאן"/fenced in sheep, have no presumption of ownership (as they may have come over by accident), and the same law applies to all living creatures; that is, a presumption immediately that they lack this if it was known that the sheep and/or the slaves belonged to someone else, and entered the house of the other person. But this one claims that they entered into his house that they were purchased in his hand: “Behold I am known to hold them in possession. This is not a presumption of ownership because it is their manner to go from house to house. But if he held/took possession of a slave for three years, that is claim based upon an undisturbed possession and there is no need [to produce] a bill of sale.
+שדה הבעל – it is supplied from rain water and doesn’t produce fruits other than once a year.
+חזקתה שלש שנים – and it doesn’t have to be from day to day.
+רבי ישמעאל אומר שלשה חדשים – there is grain that grows in three months such as barley and oats and lentils and it is found that one eats three grains in eight months.
+רבי עקיבא אומר – there is something that grows in thirty days such as corn at the earliest stage/low growth and vegetables. Therefore, if one ate it for fourteen months that is considered a presumption of ownership. But Rabbi Yishmael holds that the eating of corn at the earliest stage and vegetables are not considered presumption of ownership.
+במה דברים אמורים – that one needs eighteen months for a field sufficiently watered by rain and requiring no artificial irrigation.
+בשדה לבן – [a bright, vegetable or grain field that lacks shade] where all of its fruits are collected at one time, therefore, it requires three [complete] years.
+אבל בשדה האילן – that whose fruits are collected at periods – grapes at one period and olives at another period and figs at another period.
+כנס את תבואתו – wine of grapes.
+כנס את זיתיו וכנס את קיצו – he harvested figs and dried them, and brought them into his house, that is a presumption of ownership, as if it is three years, but the Halakha is not according to either Rabbi Akiva nor Rabbi Yishmael.
+
+Mishnah 2
+
+שלש ארצות לחזקה – three [distinctive] lands in the Land of Israel are divided each from the other concerning the matter of presumption of claim of ownership. For if he had taken possession in one of these [distinctive] lands, and the owner of the land is in the other, his presumption of ownership is not a presumption, because the caravans are not ae not found from one to the other, and even though it is not an emergency or [time of] war, it is similar to an emergency. But if the owner of the land would renounce, there would not be someone to inform the other who has taken possession. Therefore, it was appropriate to the one taking possession to be careful with his document, and since he was not careful, he would lose.
+עד שיהא עמו במדינה – that both of them would be in Judea, or both of them beyond the Jordan River and even though this one was in one city and that one was in another city, because there were caravans found, he could protest, and since he did not protest, he lost out.
+אמר ר' יהודה וכו' – for Rabbi Yehuda holds that the reason for presumption of ownership is not because until three years because people are careful with their documents, [but] more [than this], they are not careful, but the reason for his presumption of ownership is because people will not leave [someone, a usurper] consuming his own land even for one hour and remain silent. But this one that distanced himself for three years in order that if he was in Spain, etc. But if he was with him in the city, immediately, there would be presumption of ownership and in these three [distinct] lands [of the Land of Israel] where caravans are not found, during the three years, however, he would have presumption of ownership. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+כל חזקה שאין עמה טענה – that he will make the claim why does the person who possesses that which belongs to his fellow is not valid possession.
+והבא מחמת ירושה – that he held possession of it for three years through the strength of the inheritance of his father, for it was his father’s on the day of his death.
+אין צריך טענה – to prove how it came to his father’s hand. However, proof is required when the saw his father live it in one day.
+האומנים – when they repair utensils –
+They don’t have a claim of possession – If they were in possession of utensils of others, they are not able to claim that there were purchased in his hand and even if they are utensils that are not normally lent or rented out. And these words [refer] to when the utensil is found before us in the hand of the artisan. But if the utensil is not found before us in the hand of the artisan, but rather, that someone comes from the marketplace and claimed to the artisan: “I have a utensil with you that I gave you to repair. Return it to me.” And the artisan claimed: “It is true that it (i.e., the utensil) is with me, but you sold it to me,” the artisan is believed through an oath with מיגו/a legal rule according to which the deponent’s statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his case (see Talmud Bava Batra 31a). For if he wanted, he could have said “that nothing had ever taken place [between us]” or “I returned it to you.” And similarly, the artisan made the claim that is what you fixed a price with a charge for the repair.” But the other can say, “I did not make that arrangement other than for less.” If the utensil is found before us in the hand of the artisan, the owner of the utensil is believed. But if the utensil is not found before us in the hand of the artisan, the artisan is believed with an oath, and even if he transferred it to him with witnesses with the מיגו (see above) that if he had wanted, he could have said, “I had returned it to you.”
+והשותפים – they have property held jointly and one of them consumed all the produce for three years, it is not considered a presumption of possession. And these words are when the land does not have the law of division. But if the property has the law of division, and one of them consumed for three years, that is considered possession.
+והאריסים – he goes down into the land for one half, for one-third or for one-fourth, and consumed all the produce for three years, it is not considered presumption of possession. And especially with regard to hereditary land-tenants for he is like an אפוטרופוס/a guardian for the son but the tenant farmer who was brought down by the owner of the land himself and he consumed all the produce for three years, he does have presumption of possession.
+ואין לאיש חזקה בנכסי אשתו – and even if he wrote to her while she was still his betrothed an unequivocal judgment: “I have nothing with regard to your property, nor the fruits of it, for now, he does not consume its produce from the law, and afterwards brought a proof that he ate produce for three years, that is not considered presumption of possession, for it was the manner of the wife to allow her husband that he can consume the fruits of her property, whether by law or not by law.
+ואין לאשה חזקה בנכסי בעלה – and even if he designated for her land for her food and she consumed produce from another land belonging to her husband for thee years, even so, this is not a presumption of possession, for it is manner of a man to allow his wife that she may consume from his property, even with something that she does not have authority.
+ולא לאב בנכסי הבן [ולא לבן וכו'] – Because they are like guardians one for the other.
+במה דברים אמורים – that they are not a presumption of possession.
+במחזיק – when he is possessing something where there is a protest/evidence of illegitimacy or disqualification (see Talmud Bava Batra 31b), for his fellow makes the claim that what is in your hand was stolen.
+אבל הנותן מתנה – in our presence and stated to the recipient: “this gift is for you, take possession and acquire it.” All of these [things] that are stated above in our Mishnah lack presumption of possession, when they took possession like others who received a gift and acquired it, that the giver cannot retract. But the woman who gave or had sold to her husband her usufruct (i.e., that which belongs to the wife’s estate that the husband can use without responsibility for loss or deterioration), and when he took possession of it, the husband acquired it, and she cannot say: “I gave pleasure/gratification to my husband,” and specifically for mort-main (i.e., the wife’s estate is held by her husband, which, the case of her death or divorce, he must restore in specie, being responsible for all his landed property for loss or deterioration), or property that her husband designated for her in the Jewish marriage contract, we say that her sale is not a sale, and her gift [to someone] is not a gift, because she can claim: ‘I did it give my husband pleasure,” because her husband has an attachment to them. But her usufruct, which her husband, in principle, has no attachment to them, she cannot say: “I gave pleasure/gratification to my husband. But similarly, the man who sold to his wife from his property, if the monies that the wife purchased them are not that property, they are not hidden/preserved with her. The sale goes is established, and those properties belong to the woman and the husband can eat the produce, and if those monies were hidden with her, the sale is void, for he can say, “[it was done] to reveal monies that were hidden/preserved with her. I stated that I am selling to her.”
+והאחין שחלקו – and each one held possession of his portion and they cannot retract.
+והמחזיק בנכסי הגר – [the convert] who died and he no inheritors. And whomever comes first to take possession of his properties, takes possession.
+נעל – that he made a door.
+וגדר –[or] he made a wall.
+ופרץ – or made a breach in it.
+
+Mishnah 4
+
+משלשין ביניהם – each band pays one-third, for they are three bands for the three years (i.e., two plotting/scheming witnesses for each year).
+שלשה אחים – for each year, one brother, and another person with the brother, and that other person testifies with all of them and there three [distinct] testimonies, for what this one testifies, the other did not testify, and therefore, their testimony is valid.
+
+והן עדות אחת – regarding the conviction of false witnesses, if they were found to be refuted, they divide up the cost between them, and they are not made false witnesses until all of them are proved to be false witnesses.
+
+Mishnah 5
+
+שיש להם חזקה – if he had taken possession of his fellow land for this purpose for three years, it is considered possession.
+היה מעמיד במהתו בחצר – this Tanna/teacher is speaking of a jointly owned courtyard, where they are not strict with each other concerning keeping cattle [in the courtyard] and other similar things. And because of this, it is not considered a presumption of possession even though he had possessed that thing for three years.
+אבל אם עשה מחיצה וכו' – for in such a manner, he is definitely strict. If he had been silent about this for three years and didn’t protest, it is considered possession. But Rabbi Moshe ben Maimonuni commented that a joint owner who is strict about making a partition and no one protested immediately is considered possession. But even though he made a partition, as a mere individual and no one protested, it is not considered possession until after three years.
+
+Mishnah 6
+
+מרזב – a small spout, that they place it at the end of the large spout that goes all around the perimeter of the roof.
+אין לו חזקה ויש למקומו חזקה – if there was a there a spout and the owner of the courtyard came to uproot it completely, so that the water of he roof would not spill into his courtyard, he is not able to do so, for he already has possession for this that the root waters spill via that spout, but if he comes to reverse it, that it was placed in the southern direction and he comes to place it in the northern direction, the owner of the movable tube attached to the roof gutters cannot delay it, for it is not something that causes him loss, and he lacks possession, for it will always stand in that direction.
+מרזב – the place where the drop of rain water flows from it. [The word] מר /bitter is a טפה/droop, like (Isaiah 40:15): “The nations are but a drop in a bucket.”
+מזחילה – a large spout that supports all the length of the roof. This is a something fixed, therefore it has presumed possession.
+סולם [המצרי] – small and is not fixed, and no one is strict about it if one puts it into the courtyard of his fellow in order to ascend on it to his roof or to the dovecote. Therefore, it does not have presumption of possession.
+חלון המצרי – a small window where the head of person cannot enter it, 
+he has no presumption of possession, but if the owner of the courtyard wanted to build opposite the widow and to close it up, the owner of the window cannot say: “I have already taken possession of it and you cannot close it up.” And he said to him this: “You were not appeased other than that I didn’t have any damages in it, and even so, if he had wanted from the outset, when he opened it up, he could have delayed it that he would not open it. And even if it was higher than four cubits, for he could have said to him, lest you place a small bench near the window so that you can look at me, and after he placed it [also] he opened it, he has no presumption of possession.
+ולצורית יש לו חזקה – a window where the head of a person can enter into it, and even where it is higher than four cubits, or a window that is made of for its light, and even if it is very small, or a window which is lower than four cubits, each one of these three windows, if he left it and opened it, he has possession, but furthermore, he is not able to build opposite it and close it up, for there is possession for damages except for fumigating and dust and the bathroom, meaning to say, bad smell, for these three [things] do not have presumption of possession, even if he held them several years. But damage is a proof that he has possession, and he doesn’t need possession for damages for three years but when damage occurs, in order that he can say to the one who suffered damage: “you already knew of this damage and didn’t protest, this is possession.
+מלבן – a building from outside like a kind of lintel from above or a lower door-sill from below.
+זיז – wood or stone that projects out from its wall to the airspace of his fellow’s courtyard. If it has a handbreadth or more, he has possession and the owner of the courtyard opposite to him cannot build to close the projection [serving as a shed over the entrance], after he has taken possession of it.
+ויכול למחות בו – when the owner of the wall comes to remove the projection which has a handbreadth or more, the owner of the courtyard can protest it that he should not remove it.
+פחות מטפח – this is not a matter of being fixed. Therefore, he does not have possession, and he can build opposite him and close it up, and when the owner of the wall comes to remove it ab initio, the owner of the courtyard cannot prevent it.
+
+Mishnah 7
+
+לחצר השותפים – into a courtyard which has joint ownership of it, and all the more so, to the courtyard of his fellow because of the damage of sightlines.
+לקח בית מחצר אחרת – that is next to his this courtyard which has joint ownership, he should not open for himself a door to that courtyard, for there is a great deal of foot traffic from those who dwell in that house.
+בונה חדר לפנים מביתו – which does not add anything, but divides his home into t, for without this, he could fill his house with inhabitants/tenants if he wanted.
+פתח כנגד פתח – as it states in the Biblical verse (Numbers 24:2): “As Balaam looked up and saw Israel encamped tribe by tribe.” What did he saw? He saw that their openings [of the tents] were not directed one opposite the other (allowing people to see inside each other’s tent).
+קטן לא יעשנו גדול – for he said to him: “with a small opening, I can be private (i.e., protect myself) from your gaze; with a large opening, I cannot be private (i.e., protect myself) from your gaze (see Talmud Bava Batra 24aa and 60a).
+אחד לא יעשנו שנים – for he said to him; with one opening I can be private (i.e., protect myself); with two, I cannot be private (i.e., protect myself).
+אבל פותח הוא לרשות הרבים – for he said to him, that finally, you are able to be private from the members of the public domain.
+
+Mishnah 8
+
+אין עושין חלל תחת רשות הרבים – even if he accepted upon himself every blast/wind that comes from the consequences of this, for people do not want to cause damage and to go to court to judge on the matters of their money.
+רבי אליעזר מתיר – as long as they cover it with force in order that a wagon carrying stones will travel upon it, and we should not worry lest sometimes the covering will be ruined. But the Halakha is not according to Rabbi Eliezer.
+זיזין – small floor beams.
+גזוזטראות – large beams lest the members of the public domain stumble against them.
+כונס לתוך שלו – brings into his land like the measure of the removal of the small floor beams and take them out.
+הרי זו בחזקתה – we load them for the purchaser and we state that the person who sold it to him and brought them into his own [home].
+
+Chapter 4
+
+
+
+Mishnah 1
+
+המוכר את הבית. היציע – like a kind of room that they make around the walls of the house from the outside, like what was in the Temple, as it is written (I Kings 6:6): “The lowest story was [five cubits wide],” and there are those who make it in the thickness of the wall. But even though that it is open to the house and its usage is within, even so, it is not sold. And it is four cubits, but if it is not four cubits, it is not considered [separate] and it is sold with the house.
+ולא את החדר שלפנים – from the house, and even though it is open to the house and it is tread upon.
+בזמן שיש לו מעקה גבוה עשרה – it is considered by itself and not nullified in regard to the house.
+רבי יהודה אומר וכו' – The Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+בור – a pit in the ground.
+דות – a building of stones on top of the ground made like a pit.
+אף על פי שכתב לו עומקא ורומא – He did not purchase a cistern/pit or a subterranean masoned storeroom since their usages are separate from the house, and they are not made other than to draw out water, until he writes: “from the lower portion/bottom of the depths until the heights of the sky.”
+וצריך – the seller 
+to purchase for him a path/right-of-way, from the purchaser to walk to the pit and the building of stones of top of the ground made like a pit, because the seller sells with good will, and doesn’t leave anything to himself.
+וחכמים אומרים אינו צריך – for they hold that he sells ill-will/selfishness/envy and when he sold the house, he retained for himself a path that he can walk to the pit/cistern and the subterranean masoned storeroom.
+בזמן שאמר חוץ מאלו – except for a pit and a subterranean masoned storeroom, for it is a condition that that it is not for any need for he comes to add a pathway.
+מכרן לאחר – he sold the pit and the subterranean masoned stoneroom to another, and left the house to himself.
+רבי עקיבא אומר אין הלוקח צריך ליקח ממנו דרך – Because the seller sells with good will, and when he sold him the pit and the subterranean masoned storeroom, he also sold him a right-of-way/path. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 3
+
+המוכר את הבית – undefined.
+מכר את הדלת – because all of the fixed implements of the house are included in the house.
+אבל לא את המפתח – because it is something movable.
+המכתשת – that is fixed in the ground.
+האיצטרובל – a circle of wood that they place the millstone on it and it is fixed.
+הקלת – the hopper/grain-receiver (on top of the millstone) that they make around the millstone to receive the ground flour that it will not fall to the ground and it is movable.
+ולא את התנור ולא את הכירים – for they are movables. And there are books which have the textual reading:"מכר תנור, מכר כירים"/if he sold the oven, he sold the double-stove also and it is speaking of something permanent and attached to the ground.
+הרי כולם מכורים – all of these are implements of the house, but the rest of kinds of utensils are not sold, even if he (i.e., the seller) stated: “and everything that is inside it” – he did not include other than implements unique to the house like a key and a hopper/grain-receiver and things like that.
+
+Mishnah 4
+
+מכר את הבתים – that are open to the courtyard.
+ובורות שיחין ומערות – that are within the houses and even though the person selling a house did not sell the cistern, the trench and the cave/vault, but regarding the courtyard, however, they cease to exist.
+בין כך ובין כך – even if he said, “everything that is within it,” he did not sell the bathhouse, etc. because they are not part of the courtyard.
+רבי אליעזר אומר וכו' – But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 5
+
+מכר את הים – the stone that they place the olives into at the time of their grinding.
+ממל – The upper millstone where they crush the olives.
+הבתולות – cedar beams/poles supporting the traverse press beam (see Talmud Bava Batra 67b)of the olive press.
+עבירין – heavy planed boards that they place on the אמתחות – which they place on the pounded olives in order to pickle them.
+הגלגל – when the stone revolves and puts heavy weight on the pounded olives to remove their oils.
+
+Mishnah 6
+
+הנסרים – boards that we place clothing on them.
+הספסלים – that we sit upon them. But there are those who have the reading "ספלים"/bowls or basins – that one puts water in them to wash.
+וילאות – curtain opposite the opening. Another interpretation: wrapping cloth that one uses to dry off. And there are those who say that it is a petticoat/breach-cloth in which we cover with the genitals when sitting in the bathhouse.
+מגורות של מים – pools that pour water into the bathhouse.
+אוצרות של עצים – that warm up the bathhouse.
+
+Mishnah 7
+
+מכר בתים – and all the more so, courtyards which are the essence of the city.
+בית השלחין – gardens and orchards that belong to the city.
+אבל לא המטלטלין – utensils that are used such as a key, a woman’s work basket and similar kinds of things, and all the more so, that he did not sell wheat and barley.
+הרי כולן מכורים – even slaves and animals that are movables that are unsteady. And, all the more so, wheat and barley that are movables that are not unsteady.
+הסנטר – the slave appointed to guard the city. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 8
+
+האבנים שהם לצורכה – to make a fence.
+ואת הקנים – that we tie up the vines with them.
+ואת מחיצת הקנים – many canes grow on one stem/stalk when it is less than a piece of ground of the capacity of a one-fourth of a Kab of seed, therefore it is neutralized concerning the field.
+שומרה – a guard booth that is attached to the ground with plaster.
+ואת החרוב – in its youth when they are not yet engrafted and when they cause damage when they grow strong and it is engrafted, and it has name of its own, and is not neutralized concerning the field.
+ואת בתולת השקמה – in its youth before they cut its branches or when it causes damage, we cut the ranches that have grown a great deal in their place, and it is called the trunk of the sycamore tree.
+
+Mishnah 9
+
+לא מכר את מחיצת הקנים [וכו'] – for all of these are considered as a field [on its own].
+לא מכר את בור – even though he sold him the field, these are not sold.
+צריך המוכר ליקח לו דרך מן הלוקח – to go to the cistern and to the wine-press, for he sells with good-will as I have explained above (see Tractate Bava Batra, Chapter 4, Mishnah 2).
+נתן את כולם – and even to one who stated that he sells with ill-will, he sells it, and the purchaser must buy a right of way [when] he sold him one of these kind, and leaves the field to himself. Especially when he sells as we state here, because the purchaser can make conditions and explanations, for since he didn’t make a condition, he doesn’t lose out. But regarding a person who gives, when he receives the gift, he is embarrassed to state to the giver – “explain to me what you are giving me.” We don’t say that when he doesn’t explain, he is the one who loses, but we say is that he gave it to him with good will, and the recipient of the gift does not have to buy a right of way, and similarly, all of these things that we have stated above, he didn’t sell because they are not included in the field and even those things that are not included – everything that is within it, such as a carob or a fully grown sycamore tree and the cistern and the wine-press. If he gave [the field as a gift], he gave him everything, because with good well is too much of what he gives.
+זכו בשדה זכו בכולן – even a cistern and a wine-press and a dovecote that are in the field, because each one merits with its own and it is removed from his fellow completely.
+החזיק בכולם – And even though that a carob [tree] and a sycamore [tree] are not neglected regarding the field, they are like two fields, and there is pathway between them and if he gained possession of one of them, he bought its neighbor.
+הקדיש כולם – when he dedicates it [to the Temple], he dedicates it with good will.
+לא הקדיש אלא חרוב – from all of these that are mentioned in our Mishnah, regarding a sale, he did not sell, regarding devoting to the Temple, he did not devote, for the knowledge of the one who dedicates is like the knowledge of the sell, except for the grafted carob tree and the fully grown sycamore tree, and even though that the sale was not a sale, with a dedication it is sanctified, and the reason is that since from a dedicated field, it absorbs.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+המוכר את הספינה – undefined.
+מכר את התורן – (see Talmud Bava Batra 73a) a tall [piece of] wood upon which they suspend the banner/flag. And the banner is a kind of curtain that they suspend on the mast towards the wind.
+עוגין – iron that they tie with rope and throw it into the depths of the water to detain and to anchor the ship.
+מנהיגים – These are oars that through them they lead the ship to the place that they desire.
+מרצופין – large sacks that they place goods into.
+אנתיקי – [the funds and stores connected with the business – see Talmud Bava Batra 77b] the practical things that are within the ship, and all of these are considered here that are in the sale, he did not sell if he gave or dedicated the ship [to the Temple]. These are not included in the gift and the dedication to the Temple, and are not similar to a cistern or a subterranean masoned storeroom or a winepress [mentioned] in the chapter above (Chapter 4, Mishnah 2), for all of them are in land and are made void regarding a field regarding sanctification [to the Temple] and gifting. But these are not made void at all.
+פרדות – [mules], animals that pull the wagon, but they are not attached to it (i.e., the wagon) at the time of the sale. But there are those who explain פרדות as wood that is separate from the wagon that on pulls the wagon with them, but they are not attached to the it at the time of the sale.
+צמד – it is the yoke that they attach and tie [the] bulls together with.
+אין הדמים ראיה – for that which he said that one-sixth [overcharge] he purchased [the object], and he (i.e., the seller) returns the overcharge; more than one-sixth, the purchase is void; these words are incidental that the mind errs as the purchaser thinks that it is worth such. And this is an errant purchase, but in order that the mind doesn’t error, such as the example that he purchased a yoke that was worth a Zuz for two hundred, we say that it was given to him as a gift, and there is no voiding of the transaction here. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+לא מכר אל כליו – the utensils that are made for riding such as the saddle and pack-saddle, no one would argue that he purchased it, even if they were not upon it (i.e., the animal) at the time of the sale. What they do dispute about are the utensils of burden, such as the sack and the bag with two pouches (see Talmud Bava Batra 78a). The first Tanna/teacher [of the Mishnah] holds that he did not sell the utensils of burden that are upon it (i.e., the animal). But Nahum HaMadi holds that he sold the utensils of burden that are upon it. But the Halakha is according to the first Tanna/teacher, and he did not acquire the utensils of burden, and even if they were upon it (i.e., the animal) at the time of the sale.
+חמורך זה – implying as it is with its utensils.
+חמורך [הוא] – it is like he is asking him: “Is this your donkey? Sell it to me.” It is like he is selling a donkey, undefined, and the utensils are not sold, even if they are upon it at the time of the sale. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+המוכר את החמור מכר את הסייח – the offspring of the donkey and in the Gemara (Talmud Bava Batra 78b) it establishes that he (i.e., the seller) said to him (i.e., the purchaser): This nursing donkey I am selling [to you],” for the milk of the she-ass, of what benefit Is it? But absolutely, she and her offspring are spoken of to him. And the concluding part [of our Mishnah] where he stated: “I am selling to you a nursing cow.” He did not acquire her offspring, for a cow exists for its milk, and he mentioned to him: “a cow for its milk.”
+מכר אשפה – a tall place of three handbreadths or more, or three [handbreadths] deep or more, for it is normal to place there the manure of his cattle.
+מכר בור מכר מימיו – Our Mishnah is the opinion of a single authority, but the Rabbis dispute it and state that if one sold a cistern, one did not sell its water, and the Halakha is according to the Sages.
+הלוקח פירות שובך – what the doves gave birth to all year.
+מפריח – the purchaser [must let the first brood fly away].
+בריכה ראשונה – and leave it for the seller and every two offspring are called a בריכה/brood and he leaves them with its mother in order to be in the company of their mother so that they don’t fly away.
+פירות כוורת – bees that are born from this beehive this year. The purchaser takes three swarms, three groups from the bees born that first go out from the beehive and brings them into his own beehive. The first ones are important/valuable, whereas the last of the last is the worst. From there, he (i.e., the owner) makes the bees impotent, meaning to say, he takes one, and leaves one for the seller in order that they can grow and become attached with the parents so that the beehive will be refreshed and similarly forever.
+חלות דבש – the honey with the wax together are combined to make honeycombs.
+מניח שתי חלות – that the bees are supported from them all the rainy days.
+גרופיות – boughs, and they grow once again.
+
+Mishnah 4
+
+הקונה שני אילנות – undefined, he did not purchase the land surrounding it at all.
+הגדילו – the boughs became wider.
+לא ישפה – the owner of the land should not cut them, even though their shade is destroying his land, for since the owner of the trees has no land, the owner of the land mortgaged to him (i.e., the owner of the trees) for all their needs all the while that they are existing.
+גזע – whatever is above the ground and sees the face of the sun.
+שרשין – whatever is below the ground [level].
+שלו – of the owner of the tree, and he should leave it there and let it grow, for we suspect lest the ground rise until it covers the tree coming out of the stump, part of which is in the ground, and they will see something like three trees and the purchase will say: “You sold me three trees and I have land” but he should cut it and burn it.
+ואם מתו – the tree dried up.
+אין לו קרקע – where he is able to plant another [tree] in its place.
+קנה קרקע – for they are considered to be an orchard and he bought the land that is between one tree and another tree. But under them and outside of them is the fulness of fig collector and his basket, in order that he can stand, he can harvest his fruits with his basket. And these words [apply] when there is between one tree and another tree no less than four cubits, but no more than sixteen cubits. Then, he purchased the land between each tree and what is under them. And outside of it, as we have stated, but if there is less than four cubits between each tree, or more than sixteen cubits, he did not purchase the land.
+
+Mishnah 5
+
+לא מכר את הרגלים – In the Tosefta (Tosefta Bava Metzia, Chapter 4, Halakha 8; Lieberman edition and Tosefta Kifshuta, Tractate Bava Batra, page 376, note 29), it is taught: What are we speaking about? In a place where they did not have the practice, but in a place where they did have the practice, everything is according to the customs of the country.
+מכר את הקנה – the lungs, and it is called by this name because of its windpipe.
+
+Mishnah 6
+
+ד' מידות – laws divided one from the other.
+מכר לו חטים יפות – he made a stipulation with him that he should give him nice wheat and they were found to be bad. It is like overreaching/אונאה ; therefore, he (i.e., the buyer) can retract – whomever feels imposed upon/one’s self overreached alone, which is the purchaser, but the seller is not able to retract, and even if the wheat increased greatly in value.
+אין אחד מהן יכול לחזור בו – even if they increased in value or became cheaper, for the purchaser is not able to say: “I intended for the beautiful ones, and this one who might say they are bad, because the purchaser tells him: “what is bad is bad.” And similarly, the opposite, that the seller is not able to state that I intended for the bad ones. And this one that I might say are good, it is the manner of the seller to state the bad ones become good ones.
+שחמתית – reddish (Genesis 30:35): “and all the dark-colored [sheep], which we translate in Aramaic as שחום/dark, black (or brown).
+ונמצאת לבנה – there are those for whom it is pleasant with this, and there are those for whom it is pleasant with that. But in this manner, it is an errant transaction for both of them, and both of them can retract, for if it was supposed to “nice ones,” and it turned out to be “bad ones,’ everyone enjoys “good ones.”
+יין ונמצא חומץ – there are those who are pleased with wine, and there are those who are pleased with vinegar.
+
+Mishnah 7
+
+משך – from the public domain in a recess adjoining an open place to which merchants retire to transact business/market-stand under a colonnade or in a courtyard of both of them, he has acquired it. But taking possession by drawing towards one’s self the object to be acquired in the public domain has no effect.
+אע"פ שלא מדד – and such as he case where he fixed a price from the outset for such and then he gives him the measurement, but if he did not fix the price [even though] he measured and drew it towards himself, he did not acquire it, because he did not rely upon the fact that the seller is able to raise the price as he wants and the buyer says: “I won’t purchase it other than at a cheap price.”
+מדד – the seller to the purchaser in the public domain, even in the utensils of the purchaser, he did not acquire it, for the utensils of a person do not purchase things for him in the public domain, but if the purchaser himself measured it, even in the public domain, he acquired it through lifting it up.
+אם היה פקח – the purchaser.
+שוכר את מקומו – if he is in the domain of the owners, and hs place acquires for him. And we are speaking about large burdens where it was not the manner to lift it up, therefore, he acquires it through pulling it.
+עד שיטלטלנו – that is through lifting, and it (i.e, the Mishnah) took the way of things – that the way of lifting to carry from one place to another place.
+אם היה מחובר לקרקע – In the Gemara (Tractate Bava Batra 87a and see Rashi’s explanation and the reference to Tractate Bava Batra 54a) it is established it as in the case where the seller says to the purchaser: “go and take possession of a small piece of the land and you will acquire everything that is upon it,” for since he had been hired to do work on his (i.e., the owner’s) land, and worked on it a little bit, his being hired acquired it for him, and he acquired also that thing which he had wanted to acquire for himself with his being hired. Therefore, if he tore out a little bit, he acquired/bought it.
+
+Mishnah 8
+
+עד של נתמלאה המדה – it (i.e., the Mishnah) is speaking about the measure [of a middleman] that is not either of theirs, and the lender lent to both of them, it is borrowed by the seller; therefore, before the measure was filled up, the utensil is lent to the seller, and the burying did not acquire it. Once the measure was filled up, the utensil is lent to the buyer; the buyer has acquired it, for he has acquired it. And we are speaking of a market-stand underneath a colonnade or in the domain of the purchaser.
+היה סרסור ביניהם ונשברה החבית – the utensil was his (i.e., the agent’s/middleman’s).
+נשברה לסרסור – and we don’t say that he is the agent of the purchaser and it was broken by the purchaser.
+וחייב להטיף לו ג' טפין – the seller to the purchaser from the what cleaved to the walls of the measure after he had emptied out the wine or the oil.
+הרכינה ומיצת – he turned it the measure over on its side after he emptied the oil or the wine and let it drip three drops and what was drained of the measure was gathered at the rim of the utensil to one place, and they belong to the seller, for the purchaser had despaired of it.
+
+והחנוני אינו חייב להטיף ג' טפין – because he is preoccupied that he is selling every hour.
+ר' יהודה אומר – they did not say that the storekeeper is exempt from letting three drops drip out, but rather, it was the Eve of the Sabbath near dusk. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 9
+
+השולח בנו – minor [child] with the storekeeper and in his hand was a Duponium/a Roman coin equal to two Asses which are two Issarim to bring to him an Issar of oil. And he will give him another Issar. And this is what he did. But the young child broke the flask and the oil spilled and he lost the Issar that the storekeeper gave him. The storekeeper is liable for oil, and for the flask and for the Issar, for the father did not send his minor-age child to the storekeeper other than to inform him that he needs oil, not that he should send the oil through his (i.e., the child’s) hand. And in the Gemara (Tractate Bava Batra 87b-88a), it raises the question: why is the storekeeper liable for the flask? It is a loss with consent. For he himself (i.e., the father) sent it in the hand of his son, and [the Gemara] answers for example that the storekeeper took it to measure oil for others. Therefore, he became a thief concerning it. And it exists in his domain until he returns it to the mater. And even though he returned it to the young child, he is not exempt from it.
+רבי יהודה פוטר שעל מנת כן שלחו – for just as the storekeeper sent it in the hand of his son
+שהוא פטןר – from the cost of the flask, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 10
+
+הסיטון – a business man that purchases a lot together, and then goes back and sells to storekeepers bit by bit (i.e., wholesale provision dealer).
+מקנח מדיותיו – for the wine and/or the oil hat became congealed in them and the measurement is lessened.
+ובעל הבית – that doesn’t sell frequently like a wholesale provision dealer, cleanses them once a year.
+פעמים בשבת – the storekeeper is not liable to drip three drops as the wholesale provision dealer and the owner as it remains in the utensil and cleaves to it.
+וממחה – he cleanses the stones of his scales that he weighs on them a moist/liquid thing.
+על כל משקל ומשקל – every time that he weighs something, he cleanses it/wipes it down.
+
+Mishnah 11
+
+וחייב להכריע טפח – from the weight a liter and beyond, but less than a liter, he doesn’t need the customary additional weight in retail of a handbreadth (see Tractate Bava Batra 89a).
+היה שוקל עין בעין – as for example, in a place where they did not have the practice of the customary additional weight in retail of a handbreadth and he restores the reed of the balance equally.
+נותן לו את הגירומין – his customary additional weight in retailing for every ten liters, he adds one-tenth of a liter which is 1/100 when he sells liquid/moist, and with dry [products], he adds [one-half] of one tenth of a liter to every twenty liters.
+למוד בדקה – with a small measure.
+לא ימוד בגסה – with a large measure, for there is loss to the purchaser as he doesn’t give him anything other than the one customary additional weight in retailing. But he should need to give him many customary additional weights in retailing.
+למחוק – to remove what goes upon the rim of the measure.
+לא יגדוש – and even though he adds cost to him.
+ימחוק – and even though he lessens for him from the payment.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+המוכר פירות – undefined, and it (i.e., the Mishnah) does not explain whether for eating or for sowing.
+אפילו זרע פשתן – for most purchase it for sowing. One can say: “I sold it for eating, and we don’t follow after the majority for money.
+רבן שמעון בן גמליאל אומר וכו' – The Gemara (Talmud Bava Batra 93b) establishes all of our Mishnah according to Rabban Shimon ben Gamaliel but the Mishnah is deficient and should be read as follows: even if it were flax seed, he is not responsible. But surely, garden seeds which are not eaten, one is responsible for them, the words of Rabbi Shimon ben Gamaliel. For Rabban Shimon ben Gamaliel states that garden seeds which are not eaten, one is responsible for them, for it is an errant transaction for certainly he sold them for planting.
+
+Mishnah 2
+
+המקבל פירות – that he bought grain from his fellow. The purchaser accepts for himself for every Seah a quarter-kab of refuse, for that is the manner of grain in this and not more.
+עשר מתליעות – [ten] eaten by worms for every one hundred, which is one out of ten.
+קוסמות – bad wine. If the cellar of large wine jugs accepts upon itself ten large jugs, and if the storeroom of pitchers accepts upon itself ten pitchers, and specifically when he stated: “I am selling you this cellar.” And the stiff mass of grist, oil and onions (i.e., a porridge), meaning to say, to place within the cooked dish but if he said: “[I am selling] you a cellar of wine for the stiff mass of grist, oil and onions,” he must give him wine which is all fine for wine of a stiff mass of grist, oil and onions must be fine and enduring and that we have doubts about it other than a little bit. But, if he said, “I am selling you undefined wine,” and no mention of the stiff mass of grist, oil and onions, he gives him intermediate-quality wine that is sold in the store. But if he said: “This cellar I am selling to you,” but he did not mention even if all of it had soured/fermented had arrived.
+קנקנים בשרון – in the land of the plains.
+מקבל עליו עשר פטסיאות – that are not boiled all the way through and they draw wine and drip it.
+
+Mishnah 3
+
+אינו חייב – [the seller in his responsibility] for at the time of the sale, it was wine. And specifically, when it became fermented/sour in the utensils of the purchaser, for if it were in the utensils of the seller [when it became fermented], he (i.e., the purchaser) could say to him (i.e., the seller): “ this is your wine and this your vessel,” and the seller is not able to say to him: “why did you leave it (i.e., the wine) in these vessels so long? You are the one who has taken a loss,” for this one could have said to him: but from the beginning, I informed you that it was not my intention to be supported by this wine, other than a little bit [at a time].”
+ואם ידוע שיינו מחמיץ – that it is not preserved and the other one says to him that he didn’t need wine, but rather for a stiff mass of grist, oil and onions and to let it stand to take from it only bit by bit.
+הרי זה מקח טעות – he should have informed him that his wine does not endure.
+מבוסם – it is its manner to endure until Shavuot. But from then onward, the heat spoils it.
+וישן – if he sold him wine on the condition that it is old, he gives him from the year before – from the year that past that precedes this one.
+
+Mishnah 4
+
+בית חתנות לבנו – for it is way of a person to make a house for his son when he gets married to a woman.
+בית אלמנות לבתו – when her husband dies and she returns to the house of her father, but during the life of her husband, she is with her husband, for it is not the way for the a groom to live with his father-in-law.
+רפת בקר הוא זה – he would need to make it much bigger.
+בית קטן – the least of these houses is six [cubits] by eight [cubits]. But a person who sells his friend a place, undefined to make for himself a house, it must be six [cubits] by eight [cubits].
+גדול – and if he specified to make for him a large house.
+טרקלין – it is made for the seating of princes.
+רומו כחצי ארכו וכחצי רחבו – it refers to all of them, meaning for a small house, its height is seven [cubits] and for a large house, nine [cubits] and for a reception room, ten [cubits].
+ראיה לדבר היכל – that its length was forty [cubits] and its width twenty [cubits] and its height thirty [cubits], which are one-half its length and width (see First Kings, Chapter 6, verses 2 and 17 for a description of the First Temple and Tractate Middot, Chapter 4, Mishnayot 6-7 for a description of the Second Temple).
+הכל כבנין היכל – There is one who say that what is taught in the Mishnah above that its height should be [the sum of] half of its length and half of its width (see also Tractate Eruvin, Chapter 6, Mishnah 6). The proof of the matter is the Sanctuary/Temple. Rabban Shimon ben Gamaliel taught it as Rabbi Shimon ben Gamaliel states: הכל כבנין היכל/Everything should be in accord with the building of the Sanctuary/Temple. But there is one who says that Rabban Shimon ben Gamaliel disputes with the first Tanna/teacher [of the Mishnah] and expresses astonishment in asking: “Should everything be in accordance with the Sanctuary/Temple?” The matter is not dependent upon anything but the custom of the country.
+
+Mishnah 5
+
+בשעה שבני אדם נכנסים – during the daytime and not to trouble him to get up at night.
+זה עושה לו פותחת – so that the owner of the house will not steal from his cistern, and the owner of the house makes another lock on the same door that opens to the well, so that he cannot come to draw water without the knowledge of the owner. And, he will not ever come into the house of the owner of the house other than if the owner of the house is at home, and they established this because of the suspicions of his wife.
+
+Mishnah 6
+
+מי שיש לו גינה – [and the owner] of the outer [garden] was reconciled to give to [the owner of] the inner garden a path in the middle of his field.
+לא יכנס בתוכה – for since he causes great damage when he passes through the middle of his field, we testify that he was not reconciled with him other than for the needs of his garden alone, and that he should not enter for any other usage.
+והחיצון זורע – for since that he is in the middle of his (i.e., the other’s) field, we testify that he did not pardon him completely and that he should not be able to sow seeds.
+זה וזה אין רשאין לזרעה – because It is from the side; for walking through only he designated it.
+
+Mishnah 7
+
+מי שהיתה דרך [הרבי'] עוברת בתוך שדהו – the masses always presumed to be able to pass through there.
+ושלו לא הגיעו – but the many have two paths, for we hold that a narrow path marking the boundary that the masses presumed [to use], it is forbidden to ruin.
+דרך היחיד – a person who sells to his fellow a path within his field needs to give him four cubits.
+דרך המלך אין לו שעור – for the king breaches a fence in front of him to make for himself a path.
+דרך הקבר – when they carry the dead person to his grave, there is no measure. It is an enactment of the Sages because of the dignity of the deceased, but they are not able to breach a fence like the way of the king, but those who accompany the dead can pass ove seeds and the don’t have to turn to the one side or the other.
+בית ארבעה קבים – it is [thirty three cubits and two handbreadths] wide at the length of fifty cubits. And the funeral-halting place where they would make seven halts of the funeral escort on returning from burial for lamentation or consolation, corresponding to the seven mentions of הבל/vanity in at the beginning of the [Biblical] book of Ecclesiastes.
+
+Mishnah 8
+
+המקבל מחבירו – with contract-labor job that he should dig him a grave.
+ארבע אמות – in width and six [cubits] in length.
+
+שלש מכאן ושלש מכאן – to the two sides of the length of the cave, and two opposite the entrance to the cave, and each grave is four cubits long, and its width is six handbreadths at a height of seven cubits, it is found that between each and every grave from the sides is a cubit-and-a-half, and between the two that are opposite them two cubits.
+הכל לפי הסלע – if the place is hard, the recipient is not liable to dig other than six cubits length and four cubits width according to the words of the first Tanna/teacher [of the Mishnah], but if the place is soft and crushed earth, the recipient is obligated to dig [a grave] six [cubits] by eight [cubits] according to the words of Rabbi Shimon, but the Halakha is according to the first Tanna/teacher.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+האומר לחבירו בית כור עפר – the measurement of a Khor’s worth of seed is seventy-five thousand cubits where the courtyard of the Tabernacle was a field requiring two Se’ah of seed, which was one hundred [cubits] by fifty [cubits] and a Khor is thirty Se’ah.
+עפר – that is appropriate for sowing is implied. But if he stated, in an area requiring a Khor’s of seed undefined, or a field requiring a Khor of seed, even if all of it is rocks, he takes possession of it, for perhaps it was to build a house or to spread out fruit [to dry], he required it.
+נקעים – fields ten handbreadths deep or [rocks] ten handbreadths high, and for example, they are wide four handbreadths by four handbreadths and are an important place.
+אין נמדדין עמה – and he must give him an area requiring a complete Khor of seed from level/smooth ground, for a person does not want to put all of his money into one place, and he will show him two or three places.
+כבית כור – which implies as it is, whether it is rocks or soil.
+
+Mishnah 2
+
+מדה בחבל – meaning to say, with an exact measurement, I sell you this field which has a Khor’s worth of soil, just as they measure with the rope’s measurement, no less and no more.
+פחת כל שהוא – for that field did not have a complete Khor’s worth of soil, the transaction exists and the seller deducts according to that which is less.
+הותיר – land [was additional] a little bit, over the Khor’s worth, he (i.e., the purchaser) returns to the seller the land that was added on or the value of the land as will be explained further on.
+אם אמר לו – the area of a Khor’s worth of soil I am selling to you, whether it be less, whether it be more for such and such a cost, and he did not tell him, “according to the measurement of the rope.”
+אפילו פחת או הותיר רובע קב – for every Se’ah, which means thirty quarters (i.e., a quarter Kab equals 104 1/6 square cubits) for the area requiring a Khor of seed, he takes possession of it. For since the Tanna/teacher [of the Mishnah] taught even if he lessened it by one-quarter for a Se’ah (i.e., a Se’ah’s area equals 2500 square cubits), and did not teach “even if he lessened it seven and one-half kabs to the Khor, we learn from it, that even in a small sale, such as a Se’ah I am selling you, whether it be less or more, if he lessened it by a quarter of a Khor or added to it a quarter, he takes possession of it. But if he said, an undefined area requiring a Khor of seed, also whether it is less or more, it is similar.
+יותר מכאן – more than one-quarter for every Se’ah if he gave too much, he should make an accounting, calculating how much he gave over the area requiring a Khor of seed, and how much they are worth, according to the calculations that he sold him an area requiring a Khor of seed.
+ולמה אמרו יחזיר לו מעות – for according to the law, he doesn’t have to return anything to him other than land, for the purchaser did not buy anything other than an area requiring a Khor of seed., but the Sages did not establish that he should give him money corresponding to this extra part, but rather to give the prerogative to the seller, so that he will not lose that small amount of land, and it will not appear to him to be anything.
+שאם שייר – in the area of a field requiring a Khor of seed, a house of nine Kabs, for now it appears to him that this field that we spokk about which is a house of nine Kabs is considered to be called a field, therefore, he does not return to him the money, but rather, the seller takes his field. And we learn from our Mishnah that seven and one-half kabs for a Khor which is a quarter of a kab for every Se’ah, there is a pardon. From seven and one-half kabs until nine kabs but not exactly in total, he makes an accounting; nine tabs or more, he returns the land.
+ולא את הרובע – this is what he said: where we said that he should make an accounting, or return the land, not the additional alone does he return, but also the thirty fourths of the extra area of the Khor of seed he also returns. And because he has important land among everything, he does not forgive anything.
+
+Mishnah 3
+
+מדה בחבל וכו' – A person who says to his fellow these two languages that contradict each other, the measure of the rope, which implies be defining exactly/squeezed in/confined whether less or more [as measured by the rope] that implies that he was not strict about a small amount less or more, the latter language which is a small amount less or more nullifies the first language which is that which is measured by the rope, and even if he lessened it a quarter of a Se’ah or made it larger by a quarter of a Se’ah, he has taken possession of it.
+דברי בן ננס – for he holds that one should take hold of the latter language. And the Rabbis disagree with him, whether the first [language] or the latter [language] for they doubt if he took possession of the first language or the latter language. And the purchaser takes the lesser of the measurements, and the Halakha is according to the Sages.
+בסימניו ובמצריו – He (i.e., the seller) said to him (i.e., the purchaser): “I am selling to you an area requiring a Khor of seed of soil within these markers and these boundaries.
+[הכי גרסינן] פחות משתות הגיעו [עד] שתות ינכה – This is the interpretation: if he lessened it by one-sixth of the area of a Khor of seed, and all the more so, less than one-sixth, he takes possession of it, but more than one-sixth and below up until one-sixth, but not one-sixth included, he deducts from it.
+
+Mishnah 4
+
+משמנין ביניהן – they see the place of the fatter/better part of the field, and the seller takes that part, for the hand of the purchaser is at a disadvantage, and corresponding to it, he (i.e., the seller) gives to the boundarTalmud Bava Batra 107b). For when he (i.e., the seller) said to him (i.e., the purchaser): “I am selling you one-half of the field,” according to the worth of the half of the field, he said to him. And if it was one-hundred cubits [in total] for one hundred denars, but within it are thirty cubits which is the fatter/better part worth fifty denars, the seller takes that, and gives to the purchaser the seventy cubits which are the from the worst part for fifty denars. And the practical difference is that a person wants a Kab of the best took hold of the first language or the latter language, and the purchaser takes the less of the
+חציה שבדרום אני מוכר לך – we do not compromise to average all of the field as it is in the first part [of the Mishnah], but rather, we estimate what half of the field in the South is worth, whether good or bad, and corresponding to what one-half of the field is in the South, the seller gives to the purchaser in any direction what he desires from the worst that he has, for the hand of the purchaser is at a disadvantage, and perhaps, this is what he said to him: “What is worth half that is in the South, I sell you from my land in any place that I desire.”
+ומקבל עליו – the purchaser with his one-half field that he purchased to make a fence, and/or a large ditch or a small ditch. Both of them are behind the fence from the outside, in order that no wildlife not jump in and enter the field, for if he made a large ditch, he does not make a small ditch, for since the ditch is wide, it enters into it and jumps above its second rim, but if he made a small ditch and did not make a large ditch, since it is small, there exists garbage and it jumps. And how much is the distance between one small ditch and another small ditch? A handbreadth.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+יש נוחלין – there are relations that inherit their relatives when they die, and even when they themselves die. They bequeath to them their money.
+האב את הבנים – as it is written (Numbers 27:8): “If a man dies without leaving a son, you shall transfer his property to his daughter.” In place of a daughter, you transfer the inheritance from the father, but you do not transfer inheritance from the father in place of brothers.
+והבנים את האב – as it is written (Numbers 27:8): “If a man dies without leaving a son;” but if he has a son, the son precedes.
+והאחין מן האב – as it is written (Numbers 27:10): “in his own clan, and he shall inherit it.” And the family/clan of the father is called a family, as it is written (Numbers 1:2): “by the clans of its ancestral houses.”
+והאיש את אמו – as it is written (Numbers 36:8): “ Every daughter among the Israelite tribes who inherits a share [must marry someone from a clan of her father’s tribe, in order that every Israelite may keep his ancestral share],”how a daughter inherits two tribes, but this [is the case] where her father is from one tribe and her mother is from another tribe, "וירשתן"/and she shall inherit them (see Numbers 36:8 and Talmud Bava Batra 111a) – for since it is written (in our verse): "ממטות"/from the tribe, he made an analogy of two verses near each other – the tribe of the mother to the tribe of the father. Just as the tribe of the father, the son precedes the daughter, so too, the tribe of the mother – the son precedes the daughter.
+והאיש את אשתו – as it is written (Numbers 27:11): “[If his father had no brothers, you shall assign his property to] his nearest relative [in his own clan and he shall inherit it].” “the nearest relative” is one’s wife. And we read it this way: “And you shall give the inheritance of his nearest relative to him and deduct or add and we expound, that even she shall inherit him, as the inference teaches us: (Numbers 27: 11): “and he shall inherit it.” He inherits her, but she does not inherit him (see also Talmud Bava Batra 111b).
+
+Mishnah 2
+
+כל הקודם לנחלה. יוצאי יריכו קודמין – if his descendants are not living, their inheritance returned with the father. How so? Reuven who died. Hanokh, and Palu, Hezron and Carmi [his sons] inherit him and if one of the sons predeceases Reuven, and that son [who died] left a son or a daughter [or a son of a son or a daughter of a son] or the son of daughter or the daughter of a daughter, until one hundred generations, he shall inherit in place of his father of the property of Reuven his father. And he will take like one of the sons of Reuven and if Reuven doesn’t have any sons, but not sons of sons and even the daughters of sons, for then, the daughters of Reuven would inherit Reuven, but not the daughters of daughters, until all the generations. Then Jacob would inherit his son Reuven. But if Jacob is no longer living, then Reuven’s brothers, the sons of his father (i.e., Jacob) would inherit, Shimon, Levi and Judah [Joseph and Benjamin] [etc. and if they no are not living, the sons of Shimon and Levi, etc. would inherit Reuven]. But if they don’t have sons, nor sons of sons (i.e., grandsons), their daughters would inherit. Or the sons of their daughters or the daughters of their daughters. For in every place, the male and his inheritors precede the female. But if the brothers of Reuven died without progeny, or if he hadn’t ever had a brother, his sister Dinah, the daughter of Jacob would inherit him, or her sons or the sons of her sons [or her daughters and the daughters of her daughters] until the end of the world. But if Reuven does not have a sister nor the progeny of a sister, his inheritance would return to the father of his father, which is Isaac. But if Isaac is not alive, the inheritance would return to Esau the son of Isaac who is the brother of the father of Reuven (i.e., Jacob), and if Esau is not [alive], the inheritance of Reuven would return to Eliphaz the son of Esau, or to his sons, or to his grandsons or to his daughters or to his granddaughters to the end of all generations. But if there are no brothers to the father of Reuven (i.e., Jacob) nor to the sons of his sons, the inheritance of Reuven would return to his father’s sister or to her sons or to the children of her sons or to her daughters according to the order that we stated. But if Reuven’s father does not have either brothers nor grandchildren, nor a sister nor the children of his sister the inheritance of Reuven would return to Abraham, his paternal great-grandfather, and similarly forever until the first human being (i.e., Adam).
+האב קודם – forever to the brothers of the father and to their children [but the brothers of the father precede the sisters of the father] and the brothers of the father and the sisters of the father precede [the father of the father, and the father of the father precedes the brothers of the father’s father and the sisters of the father precede [the father of the father, and the father of the father precedes the brothers of the father’s father, and the brother’s of the father’s father, and even his sisters precede to the father of his father’s father, and similarly forever.
+
+Mishnah 3
+
+נטלו שלשה חלקים בנחלה – in the inheritance of the Land of Israel. And this Tanna/teacher [in the Mishnah] holds that the Land [of Israel] was divided to those who left Egypt, as it is written (Numbers 26:55): “[The land, moreover, is to be apportioned by lot;] and the allotment shall be made according to the listings of their ancestral tribes” (see Talmud Bava Batra 117a). And Tzelophchad and Hefer, his father, took portions in the Land, for both were among those who left Egypt. But the daughters of Tzelophchad took the portion of their father that would become his property in the Land. And the portion that would become his from the inheritance of Hefer his father. And the portion of his first-born share as he was a first-born and he takes a double portion. But even though they had not yet inherited the land, the first-born does not take a double portion as is appropriate to come after death. The Land of Israel was held in possession.
+
+Mishnah 4
+
+אחד הבן ואחד הבת בנחלה – this is what he said: both the son and the daughter are equivalent in the inheritance of the property of the mother, [just as in the inheritance] of the property of the father. And there is no difference between the inheritance of the property of the mother to the inheritance of the property of the father other than that the first born son takes a double portion in the property of the father but does not take a double portion in the property of the mother.
+
+Mishnah 5
+
+לא אמר כלום – and he is not able to remove hm from the inheritance, other that via that he would give his property to the rest of his sons through a gift.
+על פיו – because it is a Mitzvah in the consequence of a death and a person on his deathbed, his words are like they were written and transmitted and they don’t require an [act of] acquisition, and because of this it is taught “by his mouth”/על פיו.
+והשוה להן את הבכור – in the language of a gift.
+דבריו קיימין – and we don’t have here [the case] of a person making a condition against what is written in the Torah because it is within the power of an individual to give his money as a gift to whomever he desires.
+ואם אמר משום ירושה – and if he increased [the monies] to one and lessened them to another in the designation of inheritance as he said: “So-and-so my son will a field that is an area requiring a Khor of seed, and so-and-so my son will inherit a field that is in an area requiring a one-half Khor of seed. But regarding his first-born son he said that he would inherit like that of his fellow, he did not say anything, for he made a condition that is against what is written in the Torah.
+כתב בין בתחלה וכ' – “You will give such-and-such a field to son-and-so, and he will inherit it.” This is at the beginning. “He will inherit it and you will give it to him.” This is at the at the end. “He will inherit such-and-such a field and you will give it to him and he will inherit it. This is a gift in the middle.
+אם אמר על מי שראוי ליורשו – as for example, regarding a son among the sons, or regarding a daughter among the daughters, so-and-so will inherit me, his words are fulfilled, as it is written (Deuteronomy 21:16):”When he wills his property to his sons [he may not treat as first-born the son of the loved one in disregard of the son of the unloved one who is older].” The Torah gave permission to the father to bequeath to the sons to whomever he desires. And Rabbi Yohanan [Ben Beroka] agrees regarding a brother in place of a daughter, and regarding a daughter in place of a son, he has not said anything for the daughter is not worthy of inheriting in place of a son nor is the brother [worthy of inheriting] in place of a daughter. And similarly, Rabbi Yohanan [ben Beroka] agrees that if he made the first born equivalent to the [other] sons, he has not said anything, as it is written (Deuteronomy 21:16): “he may not treat as first-born the son of the loved one.” And the Halakha is according to Rabbi Yohanan ben Beroka.
+
+אין רוח חכמים נוחה הימנו – The Sages have no pleasure from his actions, and even if his sons did not conduct themselves appropriately. Perhaps, there will arise from them a higher-level seed. But the Halakha is not according to Rabbi Shimon ben Gamaliel.
+
+Mishnah 6
+
+זה בני נאנון – to inherit him and to exempt his wife from levirate marriage.
+זה אחי אינו נאמן – to cause him to inherit with his brothers, for they do not recognize him.
+ונוטל עמו בחלקו – as for example, if they are two brothers, besides the doubt, and they have to divide three fields, This one takes a field and one-half, and that one takes a field and one-half, and the third one testifies on the doubt that he is their brother, he gives him one-half of the field, but the other does not give him anything, or he says to him: “bring proof and then take.”
+מת – [the one about whom there is] doubt.
+יחזרו – those properties that his brothers gave him.
+למקומן – meaning to say, to whomever had given them to him, but the other brothers do not inherit with him.
+נפלו לו – to the one [about whom there is] doubt.
+נכסים ממקום אחר – during his lifetime; or he bought property and now is dead.
+ירשו אחיו – of the one who testifies that he is their brother.
+עמו – for surely he admits to them that he is their brother, but these words [concern] when the rest of the brothers did not deny to state that he definitely is not their brother, but rather claim that they don’t recognize him, but if they deny that he is their brother, they do not inherit him other than the one who testified about him alone.
+דיאתיקי – a will of someone on his deathbed. And the language of דיאתיקי is this what shall be established and come to pass.
+קשורה לו ביריכו – that is not to say that after it was written and placed there, even so it is worthless, for he did not complete to transfer possession other than with the receipt of a document, but there is no document after death.
+
+Mishnah 7
+
+צריך שיכתוב מהיום ולאחר מיתה – that implies the body of the land will be acquired by you from today, but you will not eat of the fruits until after death, but if he did not write, “from today,” he did not give him anything for there is no gift after death.
+אינו צריך – [it is not necessary] to write “from today, for since he wrote in the document: “on such-and-such day of the week, so-and-so told us, “be for me witnesses,” the date [and time] of the document proves that from that day, the gift began. But if he did not say this, the time that is written in the document – for what purposes was it written? And the Halakha is according to Rabbi Yosi.
+לאחר מותו – from today and after death.
+האב אינו יכול למכור – without the son, for the body [of the estate] was acquired by the son.
+
+מכר האב – [the father sold] in an undefined manner the fruits are sold to the purchaser, until the father dies.
+מכר הבן – during the lifetime of the father, [the son sold it], the purchaser does not have the fruits until the father dies.
+האב – who wrote that his property is to go to his son from today and after death, may pluck up and feed the fruit to whomever he desires during his lifetime, but what he left that is attached [is deposed] at the time of death. Even though that it stands to be plucked up, they belong to the son who receives the gift. But he who writes that all of his property is to go to someone else, even what he had left attached to the ground at the time of his death, it belongs to the inheritors, for the intention of a person is closer to his son than to anyone else.
+
+מתפרנסין – garments and clothing because the support of the older children is greater than the support of the younger children.
+נזונים – food and drink, because the food of the younger children is greater than that of the older children, who eat many times and scatter. Therefore, the younger children prevent the older children from supporting themselves from that which belongs to the estate of the house, and the older children prevent the younger children from being fed, but rather, each one is supported and fed from his portion.
+נשאו גדולים – they made all the needs of the wedding from the estate of the house after the death of their father, the younger children will also get married with [the support of] the estate of the house.
+
+ואם אמרו הקטנים – behold, we will get married in the manner that you married during the lifetime of our father, we don’t listen to them, but rather, what their father gave them during his lifetime, he gave [them.
+
+Mishnah 8
+
+הניח בנות – but not sons.
+שהבנות נזונות מן הבנים – according to the conditions of the Jewish marriage contract/Ketubah, for the young daughters are not supported [at the expense of] the older daughters, and in a place where there are no sons who inherit, the daughters do not eat according to the conditions of the Ketubah but rather they divide it equally, and each one is supported from her own [portion] (see Tractate Ketubot, Chapter 6, Mishnah 6 for a comparison).
+
+Chapter 9
+
+
+
+Mishnah 1
+
+מי שמת. שהנכסים מרובים – in order that the sons will be supported and the daughters until they become adults (i.e., the age of twelve and one-half years – or until they are married, after which the balance of the estate goes to the sons).
+שהנכסים מועטים – and they don’t have a measure like this.
+בשביל שאני זכר הפסדתי – in astonishment. Burt rather, I will not lose out and all of us will be supported together. But the Halakha is not according to Admon. The put the widow with the daughter when the property is small, like a daughter with the brothers. Just as the daughter is with the brothers, the daughter is supported whereas the sons go begging at the doors. Even the widow is with the daughter. The widow receives support and the daughter goes begging at the doors.
+
+Mishnah 2
+
+וטומטום – doubtfully a male and doubtfully a female.
+הזכרין דוחין אותו אצל הנקבות – for they say to him, bring proof that you are a male and take [your portion].
+הנקבות דוחים אותו אצל הזכרים – as they say to hm, bring proof that you are a female and you will be supported with us.
+ילדה זכר נוטל מנה – and even though we hold that one who makes an assignment to a fetus did not acquire it, here we are dealing with someone on his deathbed who made an assignment to his son, he acquired it, for the temperament of a person is closest with his son.
+ילדה זכר ונקבה – twins together.
+ילדה טומטום אינו נוטל – this Mishnah is superseded and the Halakha is that a person of indeterminate sex takes the least of the two of them.
+יורש את הכל – so that you don’t say that this is a creature of its own kind, and not worthy of inheritance. This comes to teach us that this is not the case.
+
+Mishnah 3
+
+השביחו גדולים את הנכסים – while they are still belonging to the estate (before division among heirs).
+השביחו לאמצע – and these words refer, when they improved the estate on account of the estate themselves, for they didn’t take out anything of their own, but only from the estate of their father, they hired workers. And they improved the estate on account of themselves. But if they dug and planted and spent their own money, the improvements they made, they made for themselves.
+וכן אשה שהשביחה – In the Gemara (Tractate Bava Batra 144a) we establish it with a woman inheriting such as the case of Reuven who married the daughter of Shimon, his brother. But alas, he died without having any children. And the daughters of Shimon, his brother, inherit him. It is found that his wife, who is the daughter of Shimon, his brother, inherits him with the rest of her sisters. And you might say that with this benefit that she derives due to the emerging rumor that she manages [her husband’s property] and improves it, even if she had said, “see what my husband left me etc.,” even so, she renounced it and wants to improve it for the common fund/estate (and divide the profit equally). But it comes to teach it that she improved it for herself.
+
+Mishnah 4
+
+שנפל אחד [מהן] לאומנות – to the service of the king, for it is the custom of the king to appoint from all the houses of the city one person [to serve] as custom-collector/publican for one month or two months.
+נפל לאמצע – all the profit, because it was on account of his father that it came time, but if was on his account, because of his sharpness and importance and wisdom that he was taken into the service of he king, what he earned, the profit is for himself.
+חלה ונתרפא – if he became sick by accident, meaning to say, that he was not negligent with himself and he is cured from the estate, but if he got sick from blowing cold winds/cold draughts, and similar things, and it is written concerning it (Proverbs 22:5): “Thorns and snares are in the path of the crooked; [He who values his life will keep far from them],” in this we state in our Mishnah that he is not healed other than from what is his.
+שושבינות – it is the manner of wedding gifts (see Talmud Bava Batra 144b) that one takes a meal and a gift to the wedding and eats with him, and the other returns and does the same for that one when he marries a woman. But if the father sent the wedding gift undefined via the hand of one of his sons, and the wedding gift returned after that following the death of the father, it returned to the estate, because it is like a loan, for it can be collected in the Jewish court of law, For a person who brings a wedding gift to his friend can go back and claim the wedding gift from him in a Jewish court, that he should give him the wedding gift in the manner that he had given it to him. And it will be that the second marriage should be like the first marriage: if she is a virgin, she is a virgin, if she is a widow, she will be a widow, and if in public, it will be in public, and if it is private, it will be in private, for the second can say to the first, “I will not do with you other than in the manner that you did for me.”
+אבל השולח לחבירו כדי יין וכדי שמן – without a wedding, or alternatively, at a wedding, and he doesn’t go to eat with him, this is not wedding gifts, but rather a [personal] gift, and they are not collected in the Jewish court.
+
+Mishnah 5
+
+השולח סבלונות – it is the custom of grows on the morrow of the betrothal that they send to the house of the betrothed ornaments and kinds of precious goods and pitchers of wine and pitchers of oil, and sometimes, the groom goes to eat there.
+אינן נגבין – if he (i.e., the groom) dies or she (i.e., the bride) dies, or he comes to divorce her, for on account of his love and joy of eating he pardoned, and especially when he at a Denar’s worth, but if he at less than a Denar, he did not pardon and he collects the nuptial gifts.
+שלח סבלונות מרובים – and even a little, if he explained that on the connection that they come with her, to the house of her husband, then these are collected. But it is the way of things that [the Mishnah] took that it is the manner of nuptial gifts that they send them in order that they will come to the house of the husband, to be many. And those which they send in order that she can adorn herself with them in the house of her father, it is the manner to be few.
+
+Mishnah 6
+
+ושייר קרקע כל שהוא – (see Tractate Peah, Chapter 3, Mishnah 7 for a similar statement at the beginning of the Mishnah) and the same law applies if he left to himself movable, his gift is a gift. But if he stood and doesn’t return and he who acquired something from him on this same gift, as the gift of someone on their deathbed for a portion, requires acquisition, whether standing or not standing. But if he did not acquire it from his hand, the recipient did not acquire the gift, even if the person on his deathbed died. And especially, if he came to transfer/give possession the gift while living. But if he said: “Give to so-and-so this and that after his death,” he doesn’t require acquisition even if he left something to himself. And a person on his deathbed who came to give a a gift while living, if he did not leave anything to himself and stood, it goes back and even if they acquired it from his hand. It is a Mitzvah on account of death that he heard him when he said: “Woe is he who dies.” It (i.e., the gift) always returns [to its owner] whether he left [something to himself] or he did not leave [something to himself], and even if they acquired it from his hand. But if he died, the recipient acquired the gift, and even without acquisition.
+לא כתב שכיב מרע – a pitcher of harvest and throws it into his bier, and even if it is not the language of gift of a healthy individual when he walked in the marketplace on his feet and didn’t leave anything.
+הוא אומר שכיב מרע הייתי – and I have retracted, but the other says: “You were healthy and you cannot retract, he has to bring proof that he was on his deathbed, since after the present we follow, since presently, he is healthy. It is upon him to bring proof that he was on his deathbed at the time of the gift.
+
+וחכמים אומרים – we don’t follow after the present but we say: “the claimant must produce evidence” (see Tractate Bava Kamma, Chapter 3, Mishnah 11 as well as the last line of our Mishnah). And the recipient of a gift who comes to remove it from the hand of the giver who is in possession of it, he must bring proof and witnesses that he (i.e., the giver) was healthy at that time, and the Halakha is according to the Sages.
+
+Mishnah 7
+
+ר' אליעזר אומר אחד בריא ואחד מסוכן – Rabbi Eliezer does not hold by [the statement] that the words of a person on his deathbed are as if they are written and transmitted, and even if one issues directives due to [his imminent] death, he holds that his gift is not a gift, other than through an acquisition, like the gift of a health individual. But the Halakha is not according to Rabbi Eliezer.
+כבינתי – it is the Aramaic translation of a brooch of hammered metal.
+תקברם אמם – meaning to say, they don’t bring a proof from them because they were wicked, and the Rabbis fined the sons to fulfill for the daughter the gift of their mother, even though it was not according to the law.
+אבל לא החול – if the person on his deathbed distributed his possessions on a weekday.
+קל וחומה בחול – and such is the Halakha, that whether it is a weekday or Shabbat, the words of a person on his deathbed are as if hey are written and transmitted, and there is no need for an acquisition. But if he asked tha they should acquire it from his hand, they acquire it from it, whether on weekdays or on Shabbat in order that his mind should not be troubled by it.
+
+Mishnah 8
+
+יורשי האב אומרים הבן מת ראשון – and the creditor cannot collect from these properties for the son never took possession of them.
+ובעלי החוב אומרים האב מת ראשון – and the properties fell one hour before the son and they are mortgaged to the marriage contract of his wife and the creditors.
+בית שמאי אומרים יחלוקו – the School of Shammai holds that the document that stands to be collected is considered as collected, and the inheritors of the father and the creditors, both of them are in possession. Therefore, they divide it.
+ובית הלל אומרים – the property is in the possession of the inheritors and is seen as possessed, and the creditor comes to take it from their hands, and he has to bring proof that the father died first.
+
+Mishnah 9
+
+האשה מתה תחלה – and there is nothing for the inheritors of the wife, for the husband died last and inherited his wife.
+נכסים בחזקתן – mort-main (i.e., wife’s estate held by her husband, which in case of her death or divorce he must restore “in specie,” being responsible with all his landed property for loss or deterioration) belongs to present occupants but the School of Hillel did not explain if it is in the possession of the inheritors of the wife which were hers or in the possession of the inheritors of the husband for their responsibility is upon him. Therefore, the mort-main is to be divided.
+וכתובת אשה – which are a Maneh (= 100 silver denars) or two hundred (denars) and a supplement which remain in the possession of the inheritors of the husband.
+ונכסים הנכנסים והיוצאים עמה – these are the usufruct (i.e., the wife’s estate of which the husband has the fruition without responsibility for loss or deterioration) for at the time that she enters [into marriage], they enter with her, and if they lessened, they lessen for her, and if they increased, they increased for her, it is found that the inheritors of the wife take all the usufruct and half of the mort-main.
+
+Mishnah 10
+
+נפל הבית עליו ועל אמו – and she has no other son other than this one. The inheritors of the son say that the woman died first and the son inherited her property and we inherit the son. But the inheritors of the woman from the family of the house of her father state that the son died first and that we inherit the woman.
+אלו ואלו מודים [ – The School of Shammai and the School of Hillel [agree] that they should divide it. But this is not like the case where the house fell upon him and his wife. For in that case, there are two types of property. There is what the husband is in possession of and there is what the wife is in possession of, but here, everything is in the possession of the woman/wife since she was a widow. And both come from the power of inheritance to inherit everything. Therefore, it is divided.
+מודה אני בזה – for according to the words of the School of Hillel, we say that is so that the property is left in the hands of the possessors, in the possession of her inheritors from the father’s side, for during her lifetime, once her husband died she is a connected through the tribe of her father. And her monies also during her lifetime are in the possession of her father’s tribe. Therefore, her inheritors from the father’s side inherit her, and the Halakha is according to Rabbi Akiba.
+על חלוקין אנו מצטערין – meaning to say, on the disagreement above of the Schools of Shammai and Hillel. We are saddened that they didn’t come to agreement and you say that also with this they are divided. And you came to dispute on the first Tanna/teacher, that they are both equivalent.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+גט פשוט – a plain document similar to ours which are not sewn or folded; and every document is called a Get.
+עדיו מתוכו – from the inside, similar to ours that we make.
+מקושר מאחוריו – he (i.e., the scribe) writes one line or two and wraps them on the blank part and sews it. And one witnesses inscribes on the wrapping from the outside, and he (i.e., the scribe) goes back and writes two lines from the inside and wraps them on the blank part and the second witnesses inscribes on the wrapping from the outside. And similarly, the third witness. But the Rabbis established a folded document because of stringent Kohanim, because they would write a bill-of-divorcement suddenly to their wives and then regret it and they wouldn’t be able to restore them (i.e., because a Kohen cannot marry a divorced woman – see Leviticus 21:7), and the Rabbis ordained for them a folded bill-of-divorcement which is not easy to write quickly, lest in the midst of it, he is pacified. And just as they ordained/instituted a folded document for a Get, so they instituted for other documents that the Sages did not disagree with.
+שניהם פסולין – for they did not act as the Sages ordained.
+שיכול לעשותו פשוט – for if the seams would tear and the Get would open, it would be a plain document.
+רשב"ג אומר הכל כמנההג המדינה – there is a dispute between Rabban Shimon ben Gamaliel and the Rabbis in a place where there is the practice of [both] a plain document and a folded document. If someone said to him: “Make for me a folded [document]” and he went and he made for him an ordinary document, or “Make for me an ordinary document” and he made for him a folded document, the first Tanna/teacher [of the Mishnah] holds that he is particular, and it is unfit. But Rabban Shimon ben Gamaliel holds that since with both (i.e., the plain document and folded document), it [depends upon] local custom, he is not strict and it is appropriate/fit, but the Halakha is according to the first Tanna/teacher [of the Mishnah] (see Talmud Bava Batra 165a).
+
+Mishnah 2
+
+פשוט שכתוב בו עד אחד – this is what he said: just as when a plain document in which only one witness is written in it is unfit from the Torah, so also a folded document in which only two witnesses are written in it is also unfit from the Torah.
+אין לו אלא עשרים – and even though [it states] one-hundred zuzim, they are twenty-five Selaim. The hand of the owner of the document is at a disadvantage. And this is how we interpret for him a document: one hundred inferior Zuzim are not worth other than twenty Selaim.
+אין לי אלא מנה – twenty five Selaim, this is how we interpret it for a document: One hundred Zuzim which are thirty light and inferior Selaim, which are twenty-five from the good ones.
+ונמחקו – the number that is written afterwards is erased.
+ומלמטה מאתים – when he doubles his words in the document.
+הכל הולך אחר התחתון – as long as it will not be written last in the document.
+למה כותבין את העליון – for since at the end, the document repeats and states it again, and the responsibility of this money such-and-such I accepted upon myself (see Talmud Bava Batra 167b).
+
+Mishnah 3
+
+כותב גט לאיש – and [the witnesses] inscribe [their names], and he will divorce here when he desires, and even though his wife is not with him, for she is divorced against her will.
+ושובר לאשה – which she does for her husband regarding her Jewish marriage settlement/Ketubah, for it is a liability for him to her, and is a benefit for her husband, as we obtain a privilege in behalf of a person in his absence (see Tractate Eruvin, Chapter 7, Mishnah 11).
+ובלבד שיהא מכירן – that the scribe and the witnesses recognize/know the man and the woman [getting divorced]., whether with a Jewish bill of divorce or a receipt, for if they do not recognize them lest he write a Get/Jewish bill of divorce in the name of another married woman where his name is the same as the other man’s name, and she should take out that same Jewish bill of divorce where she is not divorced by it and similarly for the receipt.
+והלוה נותן שכר – even if it is giving a person goods to trade with another (usually two shares of the profit going to the investor and one to the trader) where half of it is a loan and half of it is a deposit. Nevertheless, the person receiving the business pays the fee to the scribe (see Talmud Bava Batra 168a).
+
+Mishnah 4
+
+שטרי אריסות – the person who goes down to the land to work it and to guard it for one-half, one-third or one-fourth [of the profit].
+קבלנות – for such-and-such Khorim per year, whether it produced or it didn’t produce.
+שטרי בירורין – this one (i.e. litigant) chooses one judge who will judge for him and that one (i.e. litigant) chooses for himself one [judge] and they write in a document: “so-and-so chose judge so-and-so and his claims are this and that,” in order that they don’t retract and raise a complaint.
+כותבים שנים – to each one of the litigants a separate document in which their claims are arranged in it, but the Halakha is not according to Rabban Shimon ben Gamaliel. But rather, they write one document containing the claims of each of the litigants and that so-and-so (i.e., the litigant) chose so-and-so as a judge that would adjudicate for him and so-and-so (i.e., the other litigant) chosen so-and-so as a judge that would adjudicate for him.
+
+Mishnah 5
+
+והשליש את שטרו – the lender and the borrower transferred the document to the hand of a third-party for it was a trouble for them to write a receipt and they relied upon the third party.
+ר' יוסי אומר יתן – for he holds that Asmakhta (i.e., a promise to submit to a forfeiture of pledged property – or equivalent – without having received a sufficient consideration) is a valid legal transfer of property (see Talmud Bava Batra 168a). A person who promises t his fellow something on the condition that he will do something for him in the future, and he relies upon his intention at the time of the condition that he would be able to fulfill it. But when the time comes, he is not able to fulfill it. This is called Asmakhta. But with regard to the Jewish legal decision, Asmakhta does not acquire/gives no title, unless he acquired it from his hand in an important Jewish court. But he caused to take hold of his merits in the same Jewish court where he transferred his documents and his proofs, and he said: “if I don’t bring it from now until thirty days, my benefits will be voided. But my teachers/Rabbis explain that every Jewish court that are specialists and know the laws of Asmakhta are called an important Jewish court in this matter. But Maimonides says that there is no important Jewish court other than a Jewish court ordained in the Land of Israel.
+
+Mishnah 6
+
+מי שנמחק שטרו – and there were witnesses who saw when it was blotted out on its own, or smudged by water.
+מעמיד עליו עדים – that know from when it was written and what was written in it, and they make for him an attestation before a Jewish court and they write for him everything that had been written in that document.
+יחליף – he should tear the document and write another according to the remaining balance.
+נמצא זה – the borrower needs to guard his receipt from the mice, for if he loses it, the creditor will collect all of his liability.
+אמר רבי יוסי וכן יפה לו – to the creditor, for the borrower must guard his receipt and hurry to pay him back, and no harm will come to the creditor to write another document that had an advanced time for the liability [to be paid off] and that he returns now and he would not be able to seize the sold property unlawfully other than from the time of the second document. And the Halakha is according to Rabbi Yosi that we write a receipt.
+
+Mishnah 7
+
+קח לך עבדים – that they should warm up for you the bathhouse that it is like what our father left us, so it shall be forever, and even though that we have in the first chapter (Tractate Bava Batra, Chapter 1, Mishnayot 1 and 6), concerning something where there isn’t the law of division. One can say, “I will make a wall or I will divide it,” meaning to say, “sell me your part or I will sell [to you] my part. But it is different here because the poor person cannot say, “I will divide it” because he has nothing with which to buy.”
+אינן יכולין להוציא שטר חוב זה על זה – because each one can claim that this document that is in your hands, I returned to you when I paid you repaid me the monies that I lent to you.
+ולא אחד יכול להוציא שטר חוב עליהם – because each one can supersede him regarding his fellow.
+ישלשו – he will write the name of his father’s father.
+ואם היו משולשים – that their names and the names of their fathers and the names of their father’s fathers are the same.
+יכתבו סימן – a certain [sign] that this is red-spotted or long or short and if their signs are the same, they should write, “Kohen,” if one is a Kohen and the other is an Israelite.
+נמצא – to one borrower there two documents from two loans that he borrowed from him.
+הקטן אינו פרוע – that one document among his documents is spoken of and not two.
+לא יפרע מן הערב – first, until the borrower is brought to court, and the Jewish court makes him liable [to pay it off]; and if he doesn’t have wherewith to pay, then he can collect from the guarantor.
+רבן שמעון בן גמליאל אומר אם יש נכסים ללוה – he should not collect payment from the guarantor, not from the fact that the first Tanna/teacher holds that even if the borrower has property, he should collect payment from the guarantor, but rather, because our Mishnah is deficient, and this is how it should be taught: A person who loans his fellow through a guarantor should not collect payment from the guarantor, but if he said, “on condition that I can collect payment from whomever I desire,” he can collect payment from the guarantor. When is this said? When the borrower lacks property, but if the borrower has property, he should collect payment from the guarantor, or from a person who assumes the other man’s obligations unconditionally (see Talmud Bava Batra 173b and 174a), even though the borrower has property, he should collect from the person who assumes the other man’s obligations unconditionally. Rabban Shimon ben Gamaliel says that both the guarantor and the man who assumes the other person’s obligations unconditionally are the same: if the borrower has property, he (i.e., the creditor) may not collect from them. But the Halakha is not according to Rabban Shimon ben Gamaliel. The guarantor is the person who says [to the creditor]: “Give him and I will be the guarantor [of your repayment].” The קבלן /the person who assumes the other person’s obligations unconditionally who says: “Give him, and I will give it to you.”
+הערב לאשה בכתובתה – and the husband lacks property, and the guarantor needs to pay off her Ketubah/Jewish marriage contract [in event of the husband’s death or a divorce], he should not pay off the Ketubah until the husband first makes her take a vow against deriving any benefit with the knowledge/consent of the public a vow that cannot be revoked, that he cannot restore her [as his wife], for we suspect lest it is his intention to restore her [as his wife] and to consume her Jewish marriage contract settlement after she has collected her settlement from the guarantor and regarding law, the guarantor of a Ketubah is not mortgaged and he is not liable to pay it off [for the husband] and even if the husband lacks property. What is the reason that he has performed a Mitzvah and nothing is missing from it? But if he is mortgaged as a guarantor for the Ketubah of his son, a father regarding his son is himself personally mortgaged, but a קבלן/someone who unconditionally assumes the other man’s obligations when the Jewish marriage contract is mortgaged, the wife can claim the Ketubah from him (i.e., the קבלן ) at first, and even if the husband has property, but the husband forces her to take an vow against benefit first with the consent of the public.
+
+Mishnah 8
+
+המלוה את חבירו בשטר – even though it is not written [in the loan document] property which is pledged from which debts may eventually be collected (i.e., landed property), collects from mortgaged property for we hold that surety (i.e., mortgaged property) is a scribal error, if it had not been written in the [loan] document. It is considered as if it was written.
+הוציא עליו כתב ידו שהוא חייב לו – and there is no other testimony there.
+גובה מנכסים בני חורין – and not mortgaged [property], for since he has no witnesses, it has no voice, and they did not know about him that he had property in order that he had to be careful about.
+אחר חיתום שטרות – after the witnesses signed the document, [the guarantor wrote]: “I so-and-so the son of so-and-so is the guarantor.”
+גובה מן הערב – from free standing properties alone for since witnesses did not inscribe on the surety/guarantor, it is like a loan by mouth.
+אמר ליה בן ננס וכו' – for he holds that every guarantor after the giving of the money is not a guarantor for it wasn’t on the faithfulness of the guarantor and the trust in him that the creditor made the loan to him (i.e., the borrower), and even though Rabbi Yishmael extolled Ben Nanos, the Halakha is according to Rabbi Yishmael for the guarantor after the giving of the money requires an acquisition, and if not, it is not mortgaged, for before the giving of the money, there is no need for an acquisition.
\ No newline at end of file
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+Bartenura on Mishnah Bava Batra
+ברטנורא על משנה בבא בתרא
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה בבא בתרא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>השותפין שרצו לעשות מחיצה.</b> בחצר שאין בה דין חלוקה מיירי, שאין בה כדי ארבע אמות לכל אחד מן השותפין. להכי קתני שרצו דמשמע דוקא שניהם רוצים. אבל אין אחד מהם יכול לכוף את חבירו. דאילו בחצר שיש בה דין חלוקה, כל אחד יכול לכוף את חבירו לחלוק. והשתא אשמועינן דכיון שרצו לחלוק והחזיק כל אחד מהם ברוח המגיע לו כפי מה שנתפשרו, בונין את הכותל באמצע. שזה נותן מחלקו חצי מקום עובי הכותל וכן זה:
+<b>גויל.</b> אבנים שאינם משופות ומתוקנות:
+<b>גזית.</b> אבנים משופות ומגוררות במגירה:
+<b>כפיסין.</b> אריח. שהוא חצי לבנה, והוא טפח ומחצה. והלבינה שלשה טפחים:
+<b>הכל כמנהג המדינה.</b> הכל לאתויי אתרא דנהיגי לעשות מחיצה בלולבי גפנים וענפי עצים, שעושים כפי המנהג. ובלבד שתהא המחיצה עבה שלא יוכל אחד מהם להביט בשל חבירו, דהיזק ראיה שמיה היזק. וגובה הכותל והמחיצה אין פחות מארבע אמות:
+<b>זה נותן שלשה טפחים.</b> שכותל הגויל צריך טפח יותר מכותל הגזית בשביל ראשי האבנים שבולטות לחוץ שאינן חלקות:
+<b>ובכפיסים זה נותן טפחיים.</b> שעובי כותל הכפיסים טפח יותר מעובי כותל הלבנים, לפי שמשים אריח מכאן ואריח מכאן, שהם שלשה טפחים וטפח באמצע שנותן שם טיט לחברן. וכותל העשוי מלבינים נותן לבינה שלימה לעובי הכותל שהיא שלשה טפחים ואין צריך טיט באמצע:
+<b>המקום והאבנים של שניהם.</b> הא קמשמע לן דאע״ג דנפלו האבנים לרשותא דחד מינייהו, אי נמי דקדים חד ופנינהו לרשותיה מהו דתימא להוי אידך המוציא מחבירו עליו הראיה. קמ״ל:
+
+Mishnah 2
+
+<b>וכן בגינה.</b> הכי קאמר, וכן בגינה סתם כמקום שנהגו לגדור הוא, ומחייבים אותו שלקח מקום שם לגדור:
+<b>אבל בבקעה.</b> סתם, הרי הוא כמקום שנהגו שלא לגדור, ואין מחייבים אותו. אלא אם רצה חבירו לגדור, כונס בתוך שלו:
+<b>ועושה לו חזית.</b> סימן, להיכר שהכותל שלו. והסימן מפרש בגמרא, שטח ראש הכותל אמה בסיד לצד חבירו. ולא לצד שלו, שמא יטוח גם חבירו מן הצד שלו, ויאמר שהכותל של שניהם הוא. אבל כשטח לצד חבירו ואינו טח לתוך שלו, הוי סימן שהכותל שלו. ואם יקלפנו חבירו, קלופה מידע ידיע:
+<b>ועושין חזית מכאן ומכאן.</b> להודיע ששניהם עשו אותו:
+
+Mishnah 3
+
+<b>אין מחייבין אותו.</b> דהא לא אהני ליה מידי, שעדיין קרקע שלו פתוחה. אבל אם גדר את הרביעית, דהשתא ודאי אהני ליה, מחייבין אותו לשלם מחצה דמי קנים בזול. אבל לא חצי יציאותיו, דאמר ליה לדידי סגי לי במחיצה של קנים ואי אפשי ביציאה של גדר אבנים:
+<b>מגלגלין עליו את הכל.</b> מחצית יציאותיו כפי מה שגדר. והיינו דאיכא בין תנא קמא לרבי יוסי. והלכה כר״י. ואין צריך לומר אם הניקף הוא שגדר רוח רביעית, דגלי דעתיה דניחא ליה במה שגדר חבירו, שמגלגלין עליו את הכל ומשלם לחבירו חצי יציאותיו:
+
+Mishnah 4
+
+<b>כותל חצר.</b> של שותפין:
+<b>עד ארבע אמות.</b> דבהכי סגי ליה להיזק ראיה:
+<b>בחזקת שנתן.</b> כשזה תובעו חצי היציאה וזה אומר כבר נתתי חלקי, נאמן, עד שיביא התובע עדים שתבעו ולא נתן. דמשפט זה גלוי לכל שחובה עליו לסייעו ולא היה זה בונהו משלו אלא היה מביאו לבית דין:
+<b>סמך לו כותל אחר.</b> לאחר שבנה האחד למעלה מארבע אמות הרבה ולא רצה לסייעו בהגבהתו, סמך השני כותל אחר כנגד כותל זה כדי לסכך ולתת תקרה מכותל לכותל, אע״פ שלא נתן עליו עדיין התקרה, מגלגלין עליו את הכל. דגלי דעתיה דניחא ליה בהגבהה דהאיך:
+<b>בחזקת שלא נתן.</b> אם בא הראשון ותבעו לדין לאחר שסמך את כתלו לכותל ראשון, ואומר לו תן חלקך במה שהגבהתי אותו, וזה אומר נתתי חלקי, אינו נאמן אלא בעדים. שאין משפט זה גלוי, ועד שחייבוהו ב״ד אינו עשוי ליתן:
+
+Mishnah 5
+
+<b>כופין אותו.</b> את בן החצר שאינו רוצה לסייע לבני החצר:
+<b>לבנות.</b> לחצר בית שער להיות שומר הפתח יושב שם בצל ומרחיק את בני רשות הרבים מלהציץ בחצר:
+<b>ודלת.</b> לשער החצר:
+<b>לא כל החצרות ראויות לבית שער.</b> חצר שאינה סמוכה לרשות הרבים אינה ראויה לבית שער. ואין הלכה כרבן שמעון בן גמליאל. דאפילו שאינה סמוכה לרשות הרבים זמנין דדחקי רבים ועיילו ואתו:
+<b>לא כל העיירות ראויות לחומה.</b> עיר שאינה סמוכה לגבול האויבים אינה צריכה לחומה. ואין הלכה כרבן שמעון בן גמליאל. דאפילו אינה סמוכה לגבול האויבים צריכה לחומה, דזמנין דמקרו ואתו גייסות:
+<b>ויהא כאנשי העיר.</b> לשאת עמהם בעול:
+<b>שנים עשר חדש.</b> והאידנא דניידי, נהוג עלמא שלשים יום:
+
+Mishnah 6
+
+<b>אין חולקין את החצר.</b> אין אחד מן השותפין יכול לכוף את חבירו לחלוק החצר עד שיהא בו ארבע אמות לכל אחד מן השותפין חוץ מן הפתחים, שכל בית שבחצר צריך שיהיה לפני פתחו ארבע אמות לפרק משאו מעל חמורו, וחוץ מאותן ארבע אמות צריך שיהיה בחצר ארבע אמות אחרות לכל אחד מן השותפין לשאר תשמישים ואז יהיה בחצר דין חלוקה:
+<b>רבי יהודה אומר תשעה חצאי קבין.</b> מר כי אתריה ומר כי אתריה. ולא פליגי. באתריה דר׳ יהודה היתה עושה תבואה, שדה בת תשעה חצאי קבין כשדה בת תשעה קבין באתרייהו דרבנן:
+<b>בית רובע.</b> מקום לזרוע בו רובע הקב. ופסק ההלכה, אין דין חלוקה בקרקעות העומדות לחרישה ולזריעה אלא אם כן ישאר לכל אחד מן השותפים קרקע כדי עבודת יום אחד בחרישה [או בזריעה] וכיוצא בהן:
+<b>מורן וטרקלין.</b> מיני פלטין הן:
+<b>כדי לזה וכדי לזה.</b> כדמפרש ואזיל שלאחר שיחלוקו ויטול כל אחד חלקו יהיה בחלק כל אחד מהם מקום ראוי שיקרא טרקלין או מורן, שישאר בקצתו השם שהיה בכולו:
+<b>בזמן שאין שניהם רוצין.</b> אין יכול האחד לכוף את חבירו לחלוק על כרחו. אבל יכול לכופו לענין גוד או אגוד, כלומר, קנה חלקי או מכור לי חלקך במה שהוא שוה:
+<b>וכתבי הקודש.</b> תורה נביאים וכתובים:
+<b>לא יחלוקו.</b> ודוקא כשהם בכרך אחד. אבל בכרכים הרבה כל ספר בפני עצמו, אם רצו חולקים:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>לא יחפור.</b> בור. עגול:
+<b>שיח.</b> ארוך וקצר:
+<b>מערה.</b> מקורה בקירוי:
+<b>נברכת הכובסין.</b> חפירה מרובעת ומי גשמים מתקבצים בה. עשויה לכבס בגדים:
+<b>אלא אם כן הרחיק מכותלו.</b> מכותל בורו קאמר. וכותל הבור אין עביו פחות משלשה טפחים. נמצא מחלל בורו לחלל בור של חבירו ששה טפחים. ואסור לאדם לסמוך אחד מן הנזקים לסוף המיצר שלו בשוה אלא א״כ הרחיק השיעור הראוי, ואע״פ שאין לחבירו שם כותל, שמא ימלך חבירו ויבנה בצד המיצר שלו ונמצא זה מזיקו:
+<b>וסד בסיד.</b> את כותלי חפירתו:
+<b>הגפת.</b> פסולת הזיתים לאחר שנעצרו בבית הבד:
+<b>הסלעים.</b> אבנים שהאור יוצא מהן. שכל אלו קשים לחומה ומרפין את הכותל. ולא בכותל דבור קאי השתא:
+<b>זרעים.</b> קשים לכותל, שמחלידים את הקרקע ומעלין עפר תיחוח:
+<b>ואת המחרישה.</b> אע״פ שאין זרעים, כגון שחורש לאילנות, קשה לכותל:
+<b>מי רגלים.</b> ממסמסים את הלבנים שהם של טיט יבש. לכך המטיל מים סמוך לכותל עשוי מלבינים צריך להרחיק שלשה טפחים. ובכותל של אבנים מרחיק טפח. ושל אבן קשה כגון צונמא, אינו צריך להרחיק כלל:
+<b>הרחים.</b> קשים לכותל, שמנידים את הקרקע בגלגול חביטתן:
+<b>מן השכב.</b> היא הרחים התחתונה:
+<b>הרכב.</b> היא העליונה הרוכבת על זו. והיא קצרה טפח מן התחתונה:
+<b>שלשה מן הכליא.</b> בסיס שבונים מטיט ואבנים שמושיבים התנור עליו, והוא רחב מלמטה וצר מלמעלה, ושפה העליונה של כליא שעליה התנור יושב היא כמדת התנור. וצריך שירחיק בסיס זה מן הכותל שלשה טפחים מתחתיתו, שהן ארבעה משפתו העליונה, לפי שהבל התנור מזיק לכותל:
+
+Mishnah 2
+
+<b>גובה ארבע אמות.</b> חלל מפי התנור עד התקרה. כדי שלא יאחז האור בתקרה:
+<b>עד שיהא תחתיו מעזיבה.</b> טיח של טיט שלשה טפחים, שלא תבער תקרה תחתונה של עלייה. ועל גביו גובה ארבע אמות:
+<b>ובכירה.</b> ששופתין קדירה על חללה ואין עושין בתוכה היסק גדול כמו שעושין לתנור:
+<b>ואם הזיק.</b> אחר שהיו שם כל השיעורים הללו:
+<b>משלם מה שהזיק.</b> ואע״פ כן מעכבין עליו בכל השיעורים הללו שמא ידליק בתיהם ואין לו מה לשלם. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>ביין התירו.</b> שהעשן היוצא מן החנות של נחתומין ושל צבעין אינו קשה ליין, שהחום משביח ליין שבארץ ישראל. ובמקום שידוע שהחום מזיק ליין, אף תחת אוצר של יין לא יפתח חנות של צבעים ושל נחתומין:
+<b>חנות שבחצר.</b> אחד מבני חצר שבא לפתוח חנות בחצר, בני החצר מעכבין עליו:
+<b>ולא מקול התינוקות.</b> של בית רבן. ואע״ג דקול הבא מחמת אחרים הוא, לא מצי מחי, משום יגדיל תורה ויאדיר. ואם אינו מלמד התינוקות תורה, אלא אומנות או חשבון או תשבורת, מצי מחי ולומר לו איני יכול לישן מפני התינוקות שנכנסים ויוצאים:
+
+Mishnah 4
+
+<b>מי שהיה כותלו סמוך לכותל חבירו.</b> כמין גא״ם. ובא לעשות כותל שני, כנגד כותל חבירו עד שיעשה השלשה כתלים כמין בי״ת, הרי חבירו מעכב עליו עד שירחיק מכנגדו ארבע אמות, כדי שיהיה המקום בין שני הכותלים רחב ויוכלו לדוש בו רבים, שדריסת הרגל בקרקע הסמוך לכותל מחזקת יסודות הכותלים ומעמידה אותם. ודוקא בכותל גינה או בכותל חצר שבעיר חדשה דלא דשו בה רבים ולא נתחזק הקרקע כל צרכו ע״י דריסת הרגל. אבל בכותל חצר שבעיר ישנה סומך ואין צריך להרחיק. וכן אם לא היה בכותל חבירו ארבע אמות או יותר אינו צריך להרחיק, שכותל שהוא פחות מארבע אמות אינו צריך חיזוק:
+<b>ובחלונות מלמעלן ומלמטן ומכנגדן ארבע אמות.</b> היתה לו חלון למעלה בכותלו ובנה חבירו כותל כנגד החלון מלמטה, אם נשאר מראש הכותל שבנה עד החלון פחות מארבע אמות בגובה, הרי זה כופהו למעט הכותל כדי שלא יעמוד על ראש הכותל וישקיף בעד החלון:
+<b>מלמטן.</b> היתה החלון למטה בכותל, כופה את חבירו להגביה הכותל שבנה כנגדו בגובה ארבע אמות מן החלון כדי שלא יביט בו:
+<b>ומכנגד.</b> דצריך להרחיק הכותל מן החלון ארבע אמות כדי שלא יאפיל אורו:
+
+Mishnah 5
+
+<b>מרחיקין את הסולם.</b> מי שיש לו שובך של יונים בחצרו סמוך לכותל שבין שתי חצרות, ובא חבירו להעמיד סולם אצל הכותל, צריך להרחיק הסולם מן השובך ארבע אמות:
+<b>כדי שלא תקפוץ הנמיה.</b> היא חיה קטנה. מן הסולם לשובך ותהרוג את היונים:
+<b>מזחילה.</b> הוא צנור גדול המונח על אורך הכותל ומימי הגג זבים לתוכו. ואם כותלו מהלך על פני חצר חבירו ומזחילה עליו, צריך להרחיק ממנה אם בא לבנות כותל בצדה:
+<b>ארבע אמות כדי שיהא זוקף שם סולם.</b> לעלות ולתקן מזחילתו לנקותה מעפר ומצרורות הנופלים בה ומעכבים את קלוח המים:
+<b>מרחיקים את השובך מן העיר.</b> שהיונים מפסידים זרעוני הגגות:
+<b>אא״כ יש לו חמשים אמה.</b> שלא יפסידו היונים בשדה חבירו:
+<b>בית ארבעת כורין.</b> בית כור לכל רוח, והכור שלשים סאין. ואין הלכה כרבי יהודה:
+<b>מלא שגר היונים.</b> מרוצת פריחתן בפעם אחת:
+<b>ואם לקחו.</b> כמות שהוא עם הקרקע, אפילו אין לו כל סביביו אלא בית רובע הקב:
+<b>הרי הוא בחזקתו.</b> שהרי הוחזק בו הראשון כך:
+
+Mishnah 6
+
+<b>ניפול.</b> גוזל:
+<b>הנמצא בתוך חמשים אמה.</b> של שובך:
+<b>בין שני שובכות.</b> בתוך חמשים לשניהם:
+
+Mishnah 7
+
+<b>מרחיקין את האילן מן העיר.</b> לפי שנוי הוא לעיר כשיש מרחב פנוי לפניה:
+<b>חרוב ושקמה.</b> ענפיהן מרובים:
+<b>אילן סרק.</b> גנאי הוא לעיר:
+<b>ונותן דמים.</b> מי שהעיר שלו:
+<b>ספק וכו׳ קוצץ ואינו נותן דמים.</b> דכיון דדינא הוי דבין זה קדם ובין זה קדם קוצץ, לאחר שקצץ אמרינן ליה לבעל האילן אייתי ראיה שהאילן קדם ושקול:
+
+Mishnah 8
+
+<b>גורן קבוע.</b> גורן שיש בו כרי גדול שזורים אותו ברחת, קרוי גורן קבוע. ושאין הכרי גדול ואין בו לזרות המוץ ברחת אלא הרוח מנשבת בכרי והמוץ נידף מאליו, קרוי גורן שאינו קבוע:
+<b>חמשים אמה.</b> מפני המוץ שמזיק את בני העיר. כשהוא זורה:
+<b>ומנירו.</b> של חבירו. ניר, היא חרישה שחורשים בימות הקיץ כדי שימותו שרשי הקוצים והעשבים:
+<b>כדי שלא יזיק.</b> מה טעם קאמר, מה טעם מרחיק מנטיעותיו של חבירו ומנירו חמשים אמה, כדי שלא יזיק המוץ לנטיעותיו ולנירו, שהוא נעשה זבל ומקלקל הניר ומיבש הנטיעות:
+
+Mishnah 9
+
+<b>את הנבילות ואת הקברות.</b> משום ריח רע:
+<b>הבורסקי.</b> מקום עיבוד העורות:
+<b>אלא למזרח העיר.</b> שאין רוח מזרחית קשה אלא אם כן באה לפורענות. אבל כשהיא באה כדרכה היא חמה ומנשבת בנחת, לפיכך אינה מביאה הריח לעיר:
+<b>חוץ ממערבה.</b> לכל רוח הוא עושה ומרחיק חמשים אמה, חוץ מרוח מערבית שאינו עושה כל עיקר, מפני שמתפללים לאותה הרוח, ששכינה במערב. ואין הלכה כר׳ עקיבא:
+
+Mishnah 10
+
+<b>המשרה.</b> מקום ששורים בו פשתן. ומפסיד את הירקות הסמוכות לו:
+<b>ואת הכרישין.</b> כרתי בלשון תלמוד. והם מזיקין לבצלים הסמוכים להם:
+<b>ואת החרדל מן הדבורים.</b> שהוא מפסיד הדבש ועושה אותו חריף וחד:
+<b>רבי יוסי מתיר בחרדל.</b> שיכול לומר לו עד שאתה אומר לי הרחק חרדלך מן דבוריי, הרחק דבוריך מחרדלי, מפני שבאות ואוכלות פרחי חרדלי. והלכה כרבי יוסי:
+
+Mishnah 11
+
+<b>ובחרוב ובשקמה.</b> שרשיהן מרובין:
+<b>בין מלמעלה.</b> שהאחד מהן מלמעלה בגובה שפוע הר והשני בשפולו:
+<b>בין מן הצד.</b> בקרקע שוה:
+<b>ונותן דמים.</b> דכיון דברשות נטע, שאינו מזיק עד זמן גדול, לא חייבוהו חכמים לקוץ בלא דמים בשביל הזיקא דיחיד:
+<b>רבי יוסי אומר וכו׳</b> והלכה כרבי יוסי:
+
+Mishnah 12
+
+<b>סמוך לשדה חבירו.</b> בין שדה לבן בין שדה אילן:
+<b>אלא אם כן הרחיק ממנו ארבע אמות.</b> כדי עבודת הכרם. שכשיחרוש את אילנותיו לא יהא צריך להכניס מחרשתו לתוך של חבירו. והני מילי בארץ ישראל וכיוצא בה שמחרשתן ארוכה. אבל בבבל ובשאר ארצות שמחרשתן קצרה, בהרחקת שתי אמות סגי. ודוקא בגפנים לגפנים ואילנות לאילנות הוא דסגי בשתי אמות, אבל הבא ליטע שדה אילן סמוך לגפנים, אפילו בבבל וכיוצא בה צריך להרחיק ארבע אמות:
+<b>מעמיק שלשה טפחים.</b> בעל השדה שיצאו שרשי אילנות חבירו לתוך שדהו, קוצצן בעומק שלשה טפחים ואינו חושש:
+<b>והעצים שלו.</b> של בעל השדה. והוא שיהיה המקום שחופר רחוק מאילן חבירו שש עשרה אמה או יותר. אבל פחות מכן, העצים לבעל האילן. דעד שש עשרה אמה מינק ינקי, טפי לא ינקי:
+
+Mishnah 13
+
+<b>קוצץ.</b> הענפים עד גובה מלא מרדע, שלא יעכבוהו מלהוליך מחרשתו שם:
+<b>מרדע.</b> מלמד הבקר:
+<b>החרוב והשקמה.</b> שצילן מרובה וקשה לשדה:
+<b>כנגד המשקולת.</b> קוצץ כל מה שנוטה לתוך שדהו. משקולת, חוט שבוני החומה תולים בה משקולת של אבר:
+<b>ואם בית השלחין היא.</b> ארץ צמאה למים:
+<b>כל האילן כנגד המשקולת.</b> אפילו אינו חרוב ושקמה, קוצץ כנגד המשקולת. שהצל רע לבית השלחין:
+<b>אבא שאול אומר כו׳</b> ארישא קאי, דאמר ת״ק קוצץ מלא מרדע ואפילו היא אילן סרק חוץ מחרוב ושקמה, ואמר ליה אבא שאול כל אילן סרק שאינו עושה פירות קוצץ כנגד המשקולת. ואין הלכה כאבא שאול:
+
+Mishnah 14
+
+<b>אילן הנוטה לרה״ר.</b> קוצץ את הענפים התחתונים כדי שיהא הגמל עובר ורוכבו:
+<b>גמל טעון פשתן.</b> ואין צריך לקוץ כדי גמל ורוכבו, דרוכב גחין וחליף תותיה:
+<b>מפני הטומאה.</b> שמא יאהילו הענפים על כזית מן המת וכיוצא בה ויטמא האדם העובר שם. והלכה כת״ק בלבד:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>חזקת הבתים.</b> מי שאבד שטרו והביא עדים שהחזיק שלש שנים בכל הנך דכתיבי במתניתין, נאמן לומר שהם לקוחים בידו, ולא אמרינן ליה אייתי שטר מכירה שמכרוה לך, דעד תלת שנים מזדהר איניש בשטריה, טפי מתלת שנים לא מזדהר, ואמרינן לכשנגדו, אם איתא דלא זבנתה היה לך למחות ולומר בפני שנים דעו שפלוני אכיל לה לארעאי בגזלנותא, והיה הדבר מגיע לאזניו והיה נזהר בשטרו, דחברך חברא אית ליה, וחברא דחברך חברא אית ליה, ומדלא מחית את הוא דאפסדת:
+<b>שובכות.</b> שמגדלים בהם יונים:
+<b>בית הבדים.</b> שעוצרים בהם זיתים לעשות שמן:
+<b>בית השלחין.</b> מתוך שמעיין בתוכו שמשקין אותו ממנו תמיד, עושה פירות תדיר. וכל דבר שעושה פירות תדיר חזקתו שלש שנים מיום ליום:
+<b>והעבדים.</b> ואע״ג דקיימא לן הגודרות אין להם חזקה, כלומר הצאן, מלשון גדרות צאן, אין להם חזקה וה״ה לכל בעלי חיים, היינו חזקה לאלתר הוא דאין להם, שאם היו הצאן והעבד ידועים שהם של אדם אחד ונכנסו בביתו של אדם אחר וטען זה שנכנסו בביתו לקוחים הם בידי והרי אני מוחזק בהם, אין זו חזקה, שכן דרכם ללכת מבית לבית. אבל אם החזיק העבד שלש שנים הויא חזקה ואין צריך לשטר מכירה:
+<b>שדה הבעל.</b> המסתפקת ממי גשמים אינה עושה פירות אלא פעם אחת בשנה:
+<b>חזקתה שלש שנים.</b> ואינה צריכה מיום ליום:
+<b>רבי ישמעאל אומר שלשה חדשים וכו׳</b> שיש תבואה גדלה לשלשה חדשים, כגון שעורים ושבולת שועל ועדשים, ונמצא אוכל שלש תבואות בשמונה עשר חודש:
+<b>רבי עקיבא אומר.</b> יש דבר שגדל לשלשים יום, כגון שחת וירקות. לפיכך אם אכלה ארבעה עשר חודש הויא חזקה. ורבי ישמעאל סבר, דבאכילת שחת וירקות לא הויא חזקה, אלא באכילת תבואה ופירות גמורים:
+<b>במה דברים אמורים.</b> שצריך שמונה עשר חודש לשדה הבעל:
+<b>בשדה הלבן.</b> שכל פירותיה נלקטין בפרק אחד, לפיכך צריך שלש שנים:
+<b>אבל בשדה האילן.</b> שפירותיה נלקטים לפרקים ענבים בפרק אחד, וזיתים בפרק אחד, ותאנים בפרק אחד:
+<b>כנס את תבואתו.</b> יין של גפנים:
+<b>מסק את זיתיו וכנס את קיצו.</b> ליקט תאנים ויבשן והכניסן לביתו, הרי זו חזקה כאילו הן שלש שנים. ואין הלכה לא כרבי עקיבא ולא כרבי ישמעאל:
+
+Mishnah 2
+
+<b>שלש ארצות לחזקה.</b> שלש ארצות בארץ ישראל חלוקות זו מזו לענין חזקה, שאם החזיק באחד מאלו הארצות והיה בעל הקרקע באחרת אין חזקתו חזקה, לפי שאין שיירות מצויות מזו לזו. ואף על פי שאינן שעת חירום ומלחמה, כשעת חירום דמי, ואם היה בעל הקרקע מוחה לא היה מי שיודיע לזה המחזיק, לפיכך היה ראוי לזה המחזיק ליזהר בשטרו, וכיון שלא נזהר הפסיד:
+<b>עד שיהא עמו במדינה.</b> שיהיו שניהם ביהודה או שניהם בעבר הירדן, ואף על פי שזה בעיר אחת וזה בעיר אחרת דכיון דשיירות מצויות היה לו למחות, וכיון דלא מיחה הפסיד:
+<b>אמר רבי יהודה וכו׳</b> קסבר רבי יהודה טעמא דחזקה לאו משום דעד תלת שנין מזדהר אינש בשטריה, טפי לא מזדהר, אלא טעמא דחזקה לדידיה, משום דלא שביק איניש דאכלי ארעא דידיה אפילו שעה אחת ושתיק, והאי דהרחיקו תלת שנין כדי שאם היה באספמיא וכו׳, אבל אם היה עמו בעיר, לאלתר הוי חזקה. ובשלש ארצות הללו שאין שיירות מצויות, בתלת שנין מיהא הוי חזקה. ואין הלכה כרבי יהודה:
+
+Mishnah 3
+
+<b>כל חזקה שאין עמה טענה.</b> שיטעון למה מחזיק בשל חבירו, אינה חזקה:
+<b>והבא מחמת ירושה.</b> שהחזיק בה שלש שנים מכח ירושת אביו, שהיתה של אביו ביום מותו:
+<b>אין צריך טענה.</b> לברר איך באה ליד אביו. ומיהו ראיה בעי שראו אביו דר בו יום אחד:
+<b>האומנים.</b> שמתקנים כלים:
+<b>אין להם חזקה.</b> אם הם מוחזקים בכלים של אחרים אין יכולים לטעון לקוחים הם בידי, ואפילו הם כלים שאין עשויין להשאיל ולהשכיר. והני מילי כשהכלי מצוי בפנינו ביד האומן. אבל אם לא נמצא הכלי בפנינו ביד האומן, אלא שבא אחד מן השוק וטען לאומן כלי יש לי אצלך שנתתי לך לתקן, החזירהו לי, וטען האומן אמת שהוא אצלי אבל אתה מכרת לי, נאמן האומן בשבועה, במגו דאי בעי אמר לא היה דברים מעולם או החזרתי לך. וכן, טען האומן כך פסקת לי בשכר תקונו, והלה אומר לא פסקתי אלא פחות, אם הכלי מצוי בפנינו ביד האומן, בעל הכלי נאמן. ואם אין הכלי מצוי בפנינו ביד האומן, הרי האומן נאמן בשבועה, ואפילו מסר לו בעדים, במגו דאי בעי אמר החזרתיו לך:
+<b>והשותפים.</b> שיש להן קרקע בשותפות ואכל אחד מהן שלש שנים כל הפירות, אינה חזקה. והני מילי, דאין בקרקע דין חלוקה. אבל אם יש בקרקע דין חלוקה ואכלה אחד מהן שלש שנים, הוי חזקה:
+<b>והאריסים.</b> שיורדים לקרקע למחצה לשליש ולרביע, ואכל כל הפירות שלש שנים, אינה חזקה. ודוקא באריסי בתי אבות שהוא כמו אפוטרופוס על הבן. אבל האריס שהורידו בעל הקרקע עצמו ואכל כל הפירות שלש שנים, יש לו חזקה:
+<b>ואין לאיש חזקה בנכסי אשתו.</b> ואפילו כתב לה בעודה ארוסה דין ודברים אין לי בנכסיך ולא בפירותיהן, דהשתא אינו אוכל פירות מן הדין, ואח״כ הביא ראיה שאכל פירות שלש שנים, לא הויא חזקה, דאורחא דאתתא להניח לבעלה שיאכל פירות נכסיה בין כדין בין שלא כדין:
+<b>ואין לאשה חזקה בנכסי בעלה.</b> ואפילו ייחד לה קרקע למזונותיה ואכלה פירות מקרקע אחרת של בעלה שלש שנים, אפילו הכי לא הויא חזקה, שדרך האיש להניח לאשתו שתאכל בנכסיו אפילו בדבר שאין לה בו זכות:
+<b>ולא לאב בנכסי הבן ולא לבן וכו׳</b> לפי שהם כאפוטרופסים זה על זה:
+<b>במה דברים אמורים.</b> דאינה חזקה:
+<b>במחזיק.</b> בחזקה שיש עליה ערעור, שחבירו טוען גזולה היא בידך:
+<b>אבל הנותן מתנה.</b> בפנינו, ואמר למקבל המתנה לך חזק וקנה, כל הנך דאמרינן לעיל במתניתין דאין להם חזקה, משהחזיקו כשאר מקבלי מתנה, קנו, ואין הנותן יכול לחזור בו. והאשה שנתנה או שמכרה לבעלה נכסי מלוג שלה, משהחזיק בהן הבעל קנה, ואינה יכולה לומר נחת רוח עשיתי לבעלי. דדוקא בנכסי צאן ברזל או בקרקע שייחד לה בעלה בכתובתה אמרינן שאין מכרה מכר ואין מתנתה מתנה מפני שיכולה לומר נחת רוח עשיתי לבעלי, מפני שיש לבעלה שייכות בהן. אבל בנכסי מלוג שאין לבעלה בעיקרן שום שייכות, אינה יכולה לומר נחת רוח עשיתי לבעלי. וכן האיש שמכר לאשתו מנכסיו, אם המעות שקנתה בהן האשה אותן נכסים לא היו טמונים אצלה, המכר קיים, ויהיו אותן הנכסים לאשה והבעל אוכל פירות. ואם היו אותן מעות טמונים אצלה, המכר בטל, דאמר, לגלויי זוזי שהיו טמונים אצלה אמרתי שאני מוכר לה:
+<b>והאחין שחלקו.</b> והחזיק כל אחד מהן בחלקו, אין יכולים לחזור:
+<b>והמחזיק בנכסי הגר.</b> שמת ואין לו יורשים, וכל הקודם להחזיק בנכסיו זכה:
+<b>נעל.</b> שעשה דלת:
+<b>וגדר.</b> או שעשה חומה:
+<b>ופרץ.</b> או שפרץ בה פרצה:
+
+Mishnah 4
+
+<b>משלשין ביניהם.</b> כל כת יתן השליש. שהרי הן שלשה כתות לשלש שנים:
+<b>שלשה אחים.</b> לכל שנה אח אחד ואחר עם האח, שאותו אחר מעיד עם כולן:
+<b>הרי כאן שלש עדיות.</b> דמאי דמסהיד האי לא מסהיד האי, ולכך עדותן כשרה:
+<b>והן עדות אחת.</b> לענין הזמה שאם הוזמו משלשין ביניהן, ואין נעשים זוממין עד שיוזמו כולן:
+
+Mishnah 5
+
+<b>שיש להם חזקה.</b> אם החזיק בקרקע חבירו לענין זה שלשה שנים הויא חזקה:
+<b>היה מעמיד בהמתו בחצר.</b> האי תנא בחצר השותפים קא מיירי דלא קפדי אהדדי אהעמדת בהמה וכיוצא בה, ומשום הכי לא הויא חזקה אפילו כי החזיק להאי מלתא שלש שנים:
+<b>אבל אם עשה מחיצה וכו׳</b> דבכי האי גוונא ודאי קפדי, אי שתיק לה שלש שנים ולא מיחה, ודאי הויא חזקה. ורבינו משה בר מיימוני פירש, דבשותף דקפיד אעשיית מחיצה, אם עשה שותפו מחיצה ולא מיחה לאלתר הויא חזקה. אבל אינש דעלמא אע״פ שעשה מחיצה ולא מיחה לא הויא חזקה עד לאחר שלש שנים:
+
+Mishnah 6
+
+<b>המרזב.</b> צנור קטן שנותנים אותו בסוף צנור הגדול ההולך על פני כל הגג:
+<b>אין לו חזקה ויש למקומו חזקה.</b> אם היה שם מרזב ובא בעל החצר לעקרו לגמרי שלא ישפכו מי הגג לתוך חצרו, אינו יכול, שכבר יש לו חזקה לזה שיהיו מימי גגו שופכים דרך אותו מרזב. אבל אם בא להפכו, שהיה מונח לרוח דרומי ובא לתת אותו לרוח צפוני, אין בעל המרזב יכול לעכב עליו, דלאו מידי אפסדיה, ואין לו חזקה שיהיה תמיד עומד ברוח זו:
+<b>מרזב.</b> מקום שהטפה של גשמים זבה ממנו. מר, טפה. כמו הן גוים כמר מדלי (ישעיהו מ׳:ט״ו):
+<b>מזחילה.</b> צנור גדול המחזיק כל אורך הגג. והוי מלתא דקביעותא, לכך יש לו חזקה:
+<b>סולם המצרי.</b> קטן ואינו קבוע, ולא קפיד עליה אם נותן אותו לתוך חצר חבירו כדי לעלות בו לגגו ולשובכו, לכך אין לו חזקה:
+<b>חלון המצרית.</b> חלון קטן שאין ראשו של אדם נכנס בו:
+<b>אין לו חזקה.</b> ואי בעי בעל החצר לבנות כנגד החלון ולסתמו, לא מצי בעל החלון לומר כבר החזקתי בו ואינך יכול לסתום, דאמר ליה היאך, לא נתפייסתי אלא לפי שלא היה לי בו היזק. ואפילו הכי אי הוה בעי מעיקרא כשפתחו הוי מצי מעכב עליו שלא יפתחנו, ואפילו היה גבוה יותר מארבע אמות, דמצי אמר ליה שמא תשים ספסל סמוך לחלון ותביט בי, ואחר שהניחו נמי ופתח, אין לו חזקה:
+<b>ולצורית יש לו חזקה.</b> חלון שראשו של אדם נכנס בו, ואפילו הוא למעלה מארבע אמות. או חלון. העשוי לאורה, ואפילו הוא קטן מאד. או חלון שהוא למטה מארבע אמות. כל אחד משלשה חלונות הללו אם הניחו ופתח, יש לו חזקה ושוב אין יכול לבנות כנגדו ולסתמו, דיש חזקה לנזקין. חוץ מעשן ואבק ובית הכסא כלומר ריח רע, שאלו השלשה אין להם חזקה אפילו החזיק בהם כמה שנים. אבל היזק ראיה יש לה חזקה. ולא בעי חזקה לנזקין שלש שנים, אלא מכי קאי נזקא כדי שיוכל לומר לניזק כבר ידעת בנזק ולא מחית, הויא חזקה:
+<b>מלבן.</b> בנין מבחוץ כעין משקוף מלמעלה ואסקופה מלמטה:
+<b>זיז.</b> עץ או אבן היוצא מכותלו לאויר חצר חבירו, אם יש בו טפח או יותר, יש לו חזקה ואין יכול בעל החצר לבנות כנגדו לסתום הזיז מאחר שהחזיק בו:
+<b>ויכול למחות בו.</b> כשבא בעל הכותל להוציא הזיז שיש בו טפח או יותר, יכול בעל החצר למחות בו שלא יוציאנו:
+<b>פחות מטפח.</b> לא הוי מידי דקביעותא, לכך לא הוי חזקה ויכול לבנות כנגדו ולסתמו. וכשבא בעל הכותל להוציאו לכתחלה, אין בעל החצר יכול לעכב עליו:
+
+Mishnah 7
+
+<b>לחצר השותפים.</b> לחצר שיש לו שותפות בה, וכל שכן לחצר חבירו. משום היזק ראיה:
+<b>לקח בית בחצר אחרת.</b> הסמוכה לחצר זו שיש לו בה שותפות. לא יפתח לו פתח לחצר זו. שמרבה עליהם דריסת הרגל מדיירי אותו בית:
+<b>בונה חדר לפנים מביתו.</b> שאינו מוסיף כלום אלא חולק ביתו לשנים. דבלאו הכי יכול למלאות ביתו דיורין אם ירצה:
+<b>פתח כנגד פתח.</b> דאמר קרא (במדבר כ״ד:ב׳) וישא בלעם את עיניו וירא את ישראל שוכן לשבטיו. מה ראה, ראה שלא היו פתחיהן מכוונים זה כנגד זה:
+<b>קטן לא יעשנו גדול.</b> דאמר ליה בפתחא זוטא מצינא לאצטנועי מינך, בפתחא רבא לא מצינא לאצטנועי מינך:
+<b>אחד לא יעשנו שנים.</b> דאמר ליה בחד פתחא מצינא לאצטנועי, בתרי פתחי לא מצינא לאצטנועי:
+<b>אבל פותח הוא לרשות הרבים.</b> דאמר ליה, סוף סוף קא בעית לאצטנועי מבני רשות הרבים:
+
+Mishnah 8
+
+<b>אין עושין חלל תחת רשות הרבים.</b> אפילו קביל עליה כל הזיקא דאתי מחמתיה. שאין בני אדם רוצים [ליזוק ולירד לדין] לדון על עסק ממונם:
+<b>רבי אליעזר מתיר.</b> ובלבד שיכסנו בחוזק כדי שתהא עגלה מהלכת עליו טעונה אבנים. ולא חיישינן שמא לימים יתקלקל הכיסוי. ואין הלכה כרבי אליעזר:
+<b>זיזין.</b> רהיטים קטנים:
+<b>גזוזטראות.</b> קורות גדולות. שמא יכשלו בהן בני רשות הרבים:
+<b>כונס לתוך שלו.</b> שמכניס בקרקע שלו כשיעור הוצאת הזיזין ומוציא:
+<b>הרי זו בחזקתה.</b> דטוענין ללוקח ואמרינן שמא זה שמכרה לו כנס בתוך שלו:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>המוכר את הבית.</b> היציע. כמין חדר שעושין סביבות כותלי הבית מבחוץ, כמו שהיה במקדש דכתיב (מלכים א ו) והיציע התחתונה. ויש שעושין אותה בעובי הכותל. ואף על פי שפתוח לבית ותשמישו בתוכו, אפילו הכי אינו מכור. והוא דהוי ארבע אמות. אבל אי לא הוי ארבע אמות, לא חשיב, ונמכר עם הבית:
+<b>ולא את החדר שלפנים.</b> מן הבית. ואף על פי שהוא פתוח לבית ודריסתו עליו:
+<b>בזמן שיש לו מעקה גבוה עשרה.</b> חשוב בפני עצמו ולא בטל לגבי בית:
+<b>רבי יהודה אומר וכו׳</b> ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>בור.</b> חפירה בקרקע:
+<b>דות.</b> בנין של אבנים על גבי קרקע עשוי כעין בור:
+<b>אף על פי שכתב לו עומקא ורומא.</b> לא קנה בור ודות, הואיל ותשמישן חלוק מן הבית, שאין עשויין אלא לשאוב מים. עד שיכתוב לו מארעית תהומא עד רום רקיעא:
+<b>וצריך.</b> המוכר:
+<b>ליקח לו דרך.</b> מן הלוקח, לילך לבור ודות. דמוכר בעין יפה הוא מוכר ולא שייר לעצמו כלום:
+<b>וחכמים אומרים אינו צריך.</b> דסברי מוכר בעין רעה הוא מוכר, וכשמכר הבית שייר לעצמו דרך שילך לבור ולדות:
+<b>בזמן שאמר חוץ מאלו.</b> חוץ מבור ודות, דתנאי שלא לצורך הוא ולאטפויי דרך קאתי:
+<b>מכרן לאחר.</b> מכר הבור ודות לאחר, ושייר הבית לעצמו:
+<b>רבי עקיבא אומר אין הלוקח צריך ליקח ממנו דרך.</b> דמוכר בעין יפה מוכר, וכשמכר לו הבור והדות, דרך נמי מכר לו. והלכה כרבי עקיבא:  
+
+Mishnah 3
+
+<b>המוכר את הבית.</b> סתם:
+<b>מכר את הדלת.</b> שכל תשמישי הבית הקבועים בו בכלל הבית הם:
+<b>אבל לא את המפתח.</b> דמידי דמיטלטל הוא:
+<b>המכתשת.</b> הקבועה בקרקע:
+<b>האיצטרובל.</b> עיגול של עץ שעליו מעמידים הרחים. וקבוע הוא:
+<b>הקלת.</b> אפרכסת שעושים סביב לרחים לקבל הקמח הנטחן שלא יפול לארץ. ומיטלטל הוא:
+<b>ולא את התנור ולא את הכירים.</b> דמיטלטלים הם. ואית ספרים דגרסי, מכר תנור מכר כירים. ומיירי בקבועים ומחוברים בקרקע:
+<b>הרי כולם מכורים.</b> כל הני תשמישי דביתא. אבל שאר מאני תשמישתיה אינם מכורים. אפילו אמר וכל מה שבתוכה, לא רבה אלא תשמישים המיוחדים לבית כגון מפתח וקלת וכיוצא בהן:
+
+Mishnah 4
+
+<b>מכר את הבתים.</b> הפתוחים לחצר:
+<b>ובורות שיחים ומערות.</b> שבתוך הבתים. ואע״ג דהמוכר בית לא מכר בור שיח ומערה, לגבי חצר מיהא בטלים הן:
+<b>בין כך ובין כך.</b> אפילו אמר כל מה שבתוכה, לא מכר את המרחץ וכו׳. דאינן בכלל חצר:
+<b>רבי אליעזר אומר וכו׳</b> ואין הלכה כר׳ אליעזר:
+
+Mishnah 5
+
+<b>מכר את הים.</b> האבן שנותנים בתוכה הזיתים בשעת טחינתן:
+<b>הממל.</b> הרכב העליונה שבה מפרכים הזיתים:
+<b>הבתולות.</b> כלונסות של ארז שמעמידין בהם קורות בית הבד:
+<b>עכירין.</b> נסרים כבדים שנותנים על האמתחות ששמים בהם הזיתים הכתושים כדי לכבשן:
+<b>הגלגל.</b> שמגלגל האבן ומכביד על הזיתים הכתושים להוציא שמנן:
+
+Mishnah 6
+
+<b>הנסרים.</b> לוחות שמשימין עליהם הבגדים:
+<b>הספסלים.</b> שיושבים עליהם. ויש גורסים ספלים, שנותנים בהם מים לרחוץ:
+<b>וילאות.</b> מסך כנגד הפתח. פירוש אחר, אלונטית שמסתפגין בה. ויש אומרים סינר שמכסין בו הערוה כשיושבין במרחץ:
+<b>מגורות של מים.</b> בריכות השופכות מים למרחץ:
+<b>אוצרות של עצים.</b> שמחממין בו המרחץ:
+
+Mishnah 7
+
+<b>מכר בתים.</b> וכל שכן חצרות שהן עיקר העיר:
+<b>בית השלחין.</b> גנות ופרדסין השייכין לעיר:
+<b>אבל לא המטלטלין.</b> מאני תשמישתא, כגון מפתח וקלת וכיוצא בהן. וכל שכן שלא מכר חטי ושערי:
+<b>הרי כולן מכורים.</b> אפילו עבדים ובהמות דמטלטלי דניידי נינהו. וכל שכן חטי ושערי דהוו מיטלטלי דלא ניידי:
+<b>הסנטר.</b> העבד הממונה לשמור העיר. ואין הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 8
+
+<b>האבנים שהם לצרכה.</b> לעשות גדר:
+<b>ואת הקנים.</b> שקושרים בהם הגפנים:
+<b>ואת מחיצת הקנים.</b> קנים הרבה גדלים בקלח אחד, כשהיא פחותה מבית רובע אז היא בטלה לגבי השדה:
+<b>שומרה.</b> סוכת שומרים המחוברת לקרקע בטיט:
+<b>ואת החרוב.</b> בבחרותו שעדיין לא הורכב. דכשמזקין מתגבר ומרכיבין אותו ויש לו שם בפני עצמו ולא בטיל לגבי שדה:
+<b>ואת בתולת השקמה.</b> בבחרותה קודם שחתכו ענפיה. דכשמזקין קוצצים הענפים וגדלין הרבה במקומן וקרוי סדן שקמה:
+
+Mishnah 9
+
+<b>לא מכר את מחיצת הקנים וכו׳</b> שכל אלה חשובים כשדה בפני עצמן:
+<b>לא מכר את הבור.</b> אע״פ שמכר לו השדה אין אלו מכורין:
+<b>וצריך המוכר ליקח לו דרך מן הלוקח.</b> לבוא לבור ולגת. דמוכר בעין יפה מוכר כדפרישנא לעיל:
+<b>נתן את כולן.</b> ואפילו למאן דאמר מוכר בעין רעה מוכר וצריך הלוקח ליקח לו דרך היכא דמכר לו אחד מכל אלו ושייר השדה לעצמו, דוקא במוכר אמרינן הכי, משום דהוה ליה ללוקח לאתנויי ולפרושי וכיון דלא אתני איהו הוא דאפסיד, אבל גבי נותן שמקבל המתנה מתבייש לומר לנותן פרש לי מה שאתה נותן לי, לא אמרינן מדלא פירש איהו הוא דאפסיד, אלא אמרינן בעין יפה נתן ואין צריך מקבל המתנה ליקח לו דרך. וכן נמי כל הני דאמרינן לעיל לא מכר לפי שאינן בכלל שדה, ואפילו הני דאינן בכלל כל מה שבתוכה כגון חרוב וסדן השקמה ובור וגת, אם נתן השדה מתנה, נתן את כולן, משום דבעין יפה יותר מדאי הוא נותן:
+<b>זכו בשדה זכו בכולן.</b> אפילו בור וגת ושובך שבשדה. מפני שכל אחד זוכה בשלו ומסתלק מחבירו מכל וכל:
+<b>החזיק בכולם.</b> ואף על גב דחרוב ושקמה לא בטילי לגבי שדה, הוו כשתי שדות ואין מיצר ביניהן דאם החזיק באחת מהן קנה חברתה:
+<b>הקדיש כולם.</b> דמקדיש בעין יפה מקדיש:
+<b>לא הקדיש אלא את החרוב.</b> מכל הנך דאמרינן במתניתין גבי מכר לא מכר, גבי הקדש נמי לא הקדיש, דדעת מקדיש כדעת מוכר, לבד מחרוב המורכב וסדן השקמה, דאף על גב דבמכר לא מכר, בהקדש קדשי. וטעמא, הואיל ומשדה הקדש קא ינקי:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>המוכר את הספינה.</b> סתם:
+<b>מכר את התורן.</b> עץ גבוה שתולין עליו את הנס. והנס הוא כמין וילון שתולין בתורן לנגד הרוח:
+<b>עוגין.</b> ברזל שקושרין אותו בחבל וזורקין אותו בעומק המים לעכב ולעגן הספינה:
+<b>מנהיגים.</b> אלו המשוטות שבהם מוליכין הספינה למקום שרוצים:
+<b>מרצופין.</b> אמתחות שנותנים בהם הסחורה. 
+<b>אנתיקי.</b> הפרקמטיא שבתוך הספינה. וכל הני דחשיב הכא דבמכר לא מכר, אם נתן והקדיש את הספינה לא הוו הנך בכלל המתנה וההקדש. ולא דמי לבור ודות וגת דפרקין דלעיל דכולהו מקרקעי נינהו ובטלי לגבי שדה לענין הקדש ומתנה, אבל הנך לא בטלי כלל:
+<b>פרדות.</b> בהמות המושכות את הקרון. והוא שאין אדוקים בו בשעת המכירה. ואית דמפרשי. פרדות. עצים הנפרדים מן העגלה שמושכים את העגלה בהם. והוא שלא יהיו קשורים בה בשעת המכירה:
+<b>צמד.</b> הוא העול שצומד ומחבר את השוורים יחד:
+<b>אין הדמים ראיה.</b> והא דאמר דשתות קנה ומחזיר אונאה יותר משתות בטל מקח, הני מילי בכדי שהדעת טועה, דסבור הלוקח ששוה כך, והוי מקח טעות, אבל בכדי שאין הדעת טועה, כגון דקנה צמד ששוה זוז. במאתים, אמרינן במתנה נתנם לו ואין כאן בטול מקח. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>לא מכר את כליו.</b> בכלים העשויים לרכיבה כגון אוכף ומרדעת, כולי עלמא לא פליגי דקנה אפילו אינם עליו בשעת מכירה. כי פליגי, בכלים של משאוי, כגון שק ודיסקיא, ת״ק סבר לא מכר הכלים של משאוי שעליו, ונחום המדי סבר מכר הכלים של משאוי שעליו. והלכה כתנא קמא ולא קנה הכלים של משאוי ואפילו היו עליו בשעת מכירה:
+<b>חמורך זה.</b> משמע כמות שהוא עם כליו:
+<b>חמורך הוא.</b> הוי כשואל לו חמורך הוא, מכור אותו לי. והוי כמוכר חמור סתם, ואין כליו מכורים ואפילו הן עליו בשעת מכירה. ואין הלכה כרבי יהודה:
+
+Mishnah 3
+
+<b>המוכר את החמור מכר את הסייח.</b> בנו של חמור. ובגמרא מוקי לה כגון שאמר לו חמור מניקה אני מוכר לך. דחלב האתון למאי מהני, אלא ודאי היא ובנה קאמר ליה. וסיפא דאמר פרה מניקה אני מוכר לך לא קנה את בנה, דפרה לחלבה עומדת, ופרה וחלבה קאמר ליה:
+<b>מכר אשפה.</b> מקום גבוה שלשה טפחים או יותר, או עמוק שלשה טפחים או יותר, שרגיל להניח שם זבל בהמותיו:
+<b>מכר בור מכר מימיו.</b> מתניתין יחידאה היא. ופליגי רבנן עלה ואמרי מכר בור לא מכר מימיו. והלכה כחכמים:
+<b>הלוקח פירות שובך.</b> מה שילדו היונים כל השנה:
+<b>מפריח.</b> הלוקח:
+<b>בריכה ראשונה.</b> ויניחנה למוכר. וכל שני ולדות קרויין בריכה. ומניחן עם אמם כדי להיות לצוותא לאמם שלא יברחו:
+<b>פירות כוורת.</b> דבורים הנולדים מן הכוורת זאת השנה. נוטל הלוקח שלשה נחילים, שלשה חבורות מוולדות הדבורים הראשונים היוצאים מן הכוורת ומכניסן לתוך הכוורת שלו. שהראשונים הם חשובים, ואחרון אחרון גרוע. ומשם ואילך מסרס, כלומר נוטל אחת ומניח אחת למוכר, כדי שיגדלו ויתחברו עם האבות כדי שתתיישב הכוורת. וכן לעולם:
+<b>חלות דבש.</b> הדבש עם השעוה יחד מעורבים עשוי חלות חלות:
+<b>מניח שתי חלות.</b> שמתפרנסים הדבורים מהם כל ימות הגשמים:
+<b>גרופיות.</b> ענפים. וחוזר וצומח:
+
+Mishnah 4
+
+<b>הקונה שני אילנות.</b> סתמא, לא קנה קרקע כלל סביבותיו:
+<b>הגדילו.</b> הרחיבו הענפים:
+<b>לא ישפה.</b> לא יכרות אותם בעל הקרקע אע״פ שהצל שלהם מזיק לקרקע שלו, דכיון דאין לו קרקע לבעל האילנות הרי בעל הקרקע שעבד לו קרקעו לכל צרכן כל זמן שהם קיימים:
+<b>גזע.</b> כל שהוא למעלה מן הארץ שרואה פני חמה:
+<b>שרשין.</b> כל שהן למטה מן הארץ:
+<b>שלו.</b> של בעל האילן. ולא שיניחנו שם ויגדל, דחיישינן שמא תגביה הקרקע עד שיתכסה האילן היוצא מן הגזע מקצתו בקרקע וייראו כשלשה אילנות, ויאמר לו הלוקח שלשה אילנות מכרת לי ויש לי קרקע, אלא יקוץ אותו וישרפנו:
+<b>ואם מתו.</b> שיבש האילן:
+<b>אין לו קרקע.</b> שיוכל ליטע אחר במקומו:
+<b>קנה קרקע.</b> דחשיבי שדה האילן. וקנה בקרקע שיש בין אילן לאילן, ותחתיהן וחוצה להן כמלא אורה וסלו, כדי שיכול לעמוד מלקט הפירות עם הסל שלו. והני מילי, כשיש בין אילן לאילן לא פחות מארבע אמות ולא יותר על שש עשרה אמה, אז קנה בקרקע שבין אילן לאילן ותחתיהן וחוצה להן כדאמרן. אבל אם יש בין אילן לאילן פחות מארבע אמות או יותר משש עשרה אמה, לא קנה קרקע:
+
+Mishnah 5
+
+<b>לא מכר את הרגלים.</b> בתוספתא תניא, במה דברים אמורים במקום שלא נהגו, אבל במקום שנהגו הכל כמנהג המדינה:
+<b>מכר את הקנה.</b> את הריאה. ונקראת על שם הקנה שלה:
+
+Mishnah 6
+
+<b>ארבע מדות.</b> דינים חלוקים זה מזה:
+<b>מכר לו חטים יפות.</b> התנה עמו שיתן לו חטין יפות ונמצאו רעות, הוי כאונאה, ולכך יכול לחזור בו מי שנתאנה בלבד, דהוא לוקח, אבל מוכר אינו יכול לחזור בו ואפילו הוקרו החטין הרבה:
+<b>אין אחד מהז יכול לחזור בו.</b> ואפילו הוקרו או הוזלו. ולא מצי לוקח למימר אני ליפות נתכוונתי והאי דאמינא רעות משום דרע רע יאמר הקונה. וכן איפכא לא מצי מוכר למימר אני לרעות נתכוונתי והאי דאמינא יפות דדרך המוכר לומר לרע טוב:
+<b>שחמתית.</b> אדומה. וכל חום (בראשית ל) מתרגמינן שחום:
+<b>ונמצאת לבנה.</b> ואיכא דניחא ליה בהאי ואיכא דניחא ליה בהאי. וכל כהאי גוונא הוי מקח טעות לשניהם ושניהם יכולים לחזור. דאילו ביפות ונמצאו רעות כולי עלמא ניחא להו ביפות:
+<b>יין ונמצא חומץ.</b> איכא דניחא ליה בחמרא ואיכא דניחא ליה בחלא:
+
+Mishnah 7
+
+<b>משך.</b> מרשות הרבים בסמטא או בחצר של שניהם, קנה. אבל משיכה ברשות הרבים לא מהניא:
+<b>אע״פ שלא מדד.</b> וכגון שפסק לו מתחלה הדמים בכך וכך יתן לו המדה. אבל לא פסק לו הדמים, אפי׳ מדד ומשך לא קנה, דלא סמכא דעתייהו, שהמוכר יכול להעלות הדמים כמו שרוצה, והקונה אומר איני קונה אלא בזול:
+<b>מדד.</b> המוכר ללוקח ברשות הרבים, אפילו בכליו של לוקח, לא קנה, שאין כליו של אדם קונים לו ברשות הרבים. ואם לוקח עצמו מדד, אפילו ברשות הרבים קנה בהגבהה:
+<b>אם היה פקח.</b> הלוקח:
+<b>שוכר את מקומו.</b> אם הוא ברשות בעלים. ומקומו קונה לו. ובמשאות גדולות איירי דאין דרכן להגביה, לכך קני במשיכה:
+<b>עד שיטלטלנו.</b> היינו הגבהה. ואורחא דמלתא נקט, דדרך מגביה לטלטל ממקום למקום:
+<b>ואם היה מחובר לקרקע.</b> בגמרא מוקי לה כגון שאמר לו מוכר ללוקח לך ויפה לי קרקע כל שהוא וקני כל מה שעליה, דכיון ששכרו לעשות מלאכה בקרקע שלו ועשה בו מלאכה כל שהוא, קנה שכירותו, וקנה נמי אותו דבר שרוצה להקנות לו עם השכירות, לפיכך אם תלש כל שהוא קנה:
+
+Mishnah 8
+
+<b>עד שלא נתמלאה המדה למוכר.</b> במידה שאינה של שניהם מיירי, והמשאיל השאילה לשניהם, והרי היא שאולה למוכר עד שימלאנה, ומשם ואילך היא שאולה ללוקח, לפיכך עד שלא נתמלאה המדה שהכלי שאול למוכר, לא קנה לוקח, ומשנתמלאה המדה שהכלי שאול ללוקח, קנה לוקח, שקנו לו כליו. ובסמטא מיירי או ברשות הלוקח:
+<b>היה סרסור ביניהם ונשברה החבית.</b> והיתה החבית שלו:
+<b>נשברה לסרסור.</b> ולא אמרינן שלוחו של לוקח הוא ונשברה ללוקח:
+<b>וחייב להטיף לו שלש טפין.</b> המוכר ללוקח. מן הנדבק בדופני המדה לאחר שעירה היין והשמן:
+<b>הרכינה ומיצה.</b> הטה את המדה על צדה לאחר שעירה השמן והיין והטיף שלש טפין, ונתאסף מיצת המדה לשולי הכלי. אל מקום אחד:
+<b>הרי הוא של מוכר.</b> שהרי נתייאש הלוקח ממנו:
+<b>והחנוני אינו חייב להטיף שלש טפין.</b> לפי שהוא טרוד, שמוכר כל שעה:
+<b>ר׳ יהודה אומר.</b> לא אמרו שחנוני פטור מלהטיף שלש טפין, אלא ערב שבת עם חשיכה. ואין הלכה כר׳ יהודה:
+
+Mishnah 9
+
+<b>השולח בנו.</b> קטן אצל החנוני ובידו פונדיון שהם שני איסרין, להביא לו באיסר שמן ואיסר אחד יתן לו, וכן עשה, ושבר התנוק את הצלוחית ונשפך השמן ואיבד את האיסר שנתן לו החנוני. חנוני חייב. בשמן ובצלוחית ובאיסר. דלא שלח האב את בנו הקטן אל החנוני אלא לאודועי ליה שהוא צריך לשמן, לא שישלח השמן על ידו. ובגמרא פריך, אמאי חייב החנוני על הצלוחית אבדה מדעת היא. שהרי הוא עצמו שלחה ביד בנו. ומשני, כגון שנטלה חנוני למוד בה שמן לאחרים, הלכך נעשה גזלן עליה וקמה ליה ברשותיה עד דמהדר לה למרה, ואע״ג דאהדרה לתינוק לא מפטר מינה:
+<b>רבי יהודה פוטר שעל מנת כן שלחו.</b> כי היכי דלשדר ליה חנוני ביד בנו:
+<b>שהוא פטור.</b> מדמי צלוחית. ואין הלכה כר״י:
+
+Mishnah 10
+
+<b>הסיטון.</b> סוחר שקונה הרבה ביחד וחוזר ומוכר לחנונים מעט מעט:
+<b>מקנח מדותיו.</b> בשביל היין והשמן שנקרש בתוכם והמדה מתמעטת:
+<b>ובעל הבית.</b> שאינו מוכר תדיר כסיטון, מקנח פעם אחת בשנה:
+<b>פעמים בשבת.</b> שהחנוני אינו חייב להטיף שלש טפין כמו שחייב הסיטון ובעל הבית, ומשתייר בכלי ונדבק בו:
+<b>וממחה.</b> מקנח אבני משקלותיו ששוקל בהן דבר לח:
+<b>על כל משקל ומשקל.</b> כל פעם ששוקל מקנח:
+
+Mishnah 11
+
+<b>וחייב להכריע טפח.</b> ממשקל ליטרא ואילך. אבל פחות מליטרא אין צריך הכרע טפח:
+<b>היה שוקל עין בעין.</b> כגון במקום שלא נהגו להכריע ומעמיד קנה המאזנים בשוה:
+<b>נותן לו את גרומיו.</b> הכרעותיו. לכל עשרה ליטרא מוסיף לו עשירית ליטרא, שהוא אחד למאה כשימכור בלח. וביבש מוסיף [חצי] עשירית ליטרא לכל עשרים ליטרא:
+<b>למוד בדקה.</b> במדה קטנה:
+<b>לא ימוד בגסה.</b> במדה גדולה. דהוי פסידא דלוקח, שאין נותן לו אלא הכרע אחד והיה צריך ליתן לו הכרעות רבות:
+<b>למחוק.</b> להסיר מה שעולה על שפת המדה:
+<b>לא יגדוש.</b> ואף על פי שמוסיף לו בדמים:
+<b>לא ימחוק.</b> ואף על פי שפוחת לו מן הדמים:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>המוכר פירות.</b> סתם ולא פירש לאכילה או לזריעה:
+<b>אפילו זרע פשתן.</b> דרובא קונים אותו לזריעה, מצי למימר אני לאכילה מכרתיו. דאין הולכין בממון אחר הרוב:
+<b>רבן שמעון בן גמליאל אומר וכו׳</b> בגמרא מוקי כולה מתניתין אליבא דרבן שמעון בן גמליאל וחסורי מחסרא והכי קתני, אפילו זרע פשתן אינו חייב באחריותן, הא זרעוני גינה שאינן נאכלין חייב באחריותן, דברי רשב״ג. שרבן שמעון בן גמליאל אומר זרעוני גינה שאינן נאכלין חייב באחריותן, דהוי מקח טעות דודאי לזריעה זבנינהו:
+
+Mishnah 2
+
+<b>המקבל פירות.</b> שקנה תבואה מחבירו. הלוקח מקבל עליו רובע טנופת לכל סאה, דדרך תבואה בכך. ולא יותר:
+<b>עשר מתליעות.</b> אכולות מתולעים. לכל מאה, דהיינו אחד מעשר:
+<b>קוססות.</b> יין רע. אם המרתף של חביות גדולות מקבל עליו עשר חביות גדולות. ואם המרתף של כדות, מקבל עליו עשר כדות. ודוקא כשאמר מרתף זה אני מוכר לך, ולמקפה, כלומר לשים בתוך התבשיל. אבל אם אמר מרתף של יין אני מוכר לך למקפה, צריך ליתן לו יין שכולו יפה. שיין של מקפה צריך שיהיה יפה ומתקיים, שאין מסתפקים ממנו אלא מעט מעט. ואם אמר סתם יין אני מוכר לך ולא זכר למקפה, נותן לו יין בינוני הנמכר בחנות. ואם אמר מרתף זה אני מוכר לך ולא הזכיר יין, אפילו כולו חומץ הגיעו:
+<b>קנקנים בשרון.</b> בארץ המישור:
+<b>מקבל עליו עשר פטסיאות.</b> שאינן מבושלות כל צרכן. והן שואבות היין ומזיעות אותו:
+
+Mishnah 3
+
+<b>אינו חייב.</b> המוכר באחריותו. דבשעת מכירה יין הוה. ודוקא שנעשה חומץ בכליו דלוקח, דאי בכליו של מוכר, מצי אמר ליה הא חמרך והא קנקנך, ולא מצי מוכר אמר ליה למה השהית אותו בקנקנים כל כך את הוא דאפסדת, דמצי היאך אמר ליה הא מעיקרא הודעתיך שלא היה בדעתי להסתפק מן היין אלא מעט מעט:
+<b>ואם ידוע שיינו מחמיץ.</b> שאינו מתקיים. ואידך אמר ליה דלא בעי ליין אלא למקפה ולשהותו ליקח ממנו מעט מעט:
+<b>הרי זה מקח טעות.</b> דהוה ליה לאודועי שאין יינו מתקיים:
+<b>מבושם.</b> דרכו להתקיים עד עצרת. ומשם ואילך החום מקלקלו:
+<b>וישן.</b> אם מכר לו יין על מנת שהוא ישן. נותן לו משל אשתקד, מן השנה שעברה הקודמת לזו:
+
+Mishnah 4
+
+<b>בית חתנות לבנו.</b> שדרך אדם לעשות לבנו בית כשנושא אשה:
+<b>בית אלמנות לבתו.</b> כשמת בעלה ושבה אל בית אביה. אבל בחיי בעלה היא אצל בעלה, שאין דרך חתן לדור עם חמיו:
+<b>רפת בקר הוא זה.</b> וצריך לעשותו גדול יותר:
+<b>בית קטן.</b> הפחות שבבתים הוא שש על שמונה. והמוכר מקום לחבירו סתם לעשות לו בית צריך שיהיה שש על שמונה:
+<b>גדול.</b> ואם פי׳ לעשות לו בית גדול:
+<b>טרקלין.</b> עשוי למושב שרים:
+<b>רומו כחצי ארכו וכחצי רחבו.</b> אכולהו קאי, דהיינו בבית קטן רומו שבעה, ובבית גדול תשעה, וטרקלין עשר:
+<b>ראיה לדבר היכל.</b> שהיה ארכו ארבעים ורחבו עשרים ורומו שלשים, שהם חצי ארכו ורחבו:
+<b>הכל כבנין היכל.</b> איכא דאמרי הא דתנן לעיל רומו כחצי ארכו וכחצי רחבו, ראיה לדבר היכל, רשב״ג קתני לה, שרשב״ג אומר הכל כבנין היכל. ואיכא דאמרי רשב״ג פליג את״ק ואתמוהי קא מתמה, וכי הכל בונים כבנין היכל, אין הדבר תלוי אלא במנהג המדינה:
+
+Mishnah 5
+
+<b>בשעה שבני אדם נכנסים.</b> ביום. ולא שיטריחהו לעמוד בלילה:
+<b>זה עושה לו פותחת.</b> שלא יגנוב בעה״ב ממי בורו. ובעל הבית עושה לו פותחת אחרת באותו פתח הפתוח לבור, שלא יוכל לבא לשאוב בלא דעת בעל הבית, ולא יבא לעולם בביתו של בעה״ב אא״כ ישנו לבעל הבית בביתו. ומשום חשד אשתו תקנו כן:
+
+Mishnah 6
+
+<b>מי שיש לו גינה.</b> ונתרצה חיצון לתת לפנימי דרך באמצע שדהו:
+<b>לא יכנס מתוכה.</b> דכיון דמזיקו היזק גדול שעובר באמצע שדהו, אנן סהדי דלא נתרצה לו אלא לצורך גינה בלבד, ולא שיכנס לצורך תשמיש אחר:
+<b>והחיצון זורע.</b> דכיון דבאמצע שדהו הוא, אנן סהדי דלא מחל לו הדרך לגמרי ושלא יוכל הוא לזרעה:
+<b>וזה וזה אין רשאין לזרעה.</b> דכיון דמן הצד הוא, להילוך גרידא יחדהו לו:
+
+Mishnah 7
+
+<b>מי שהיתה דרך הרבים עוברת בתוך שדהו.</b> שהחזיקו רבים לעבור שם לעולם:
+<b>ושלו לא הגיעו.</b> ויש לרבים שני הדרכים. דקיימא לן מיצר שהחזיקו בו רבים אסור לקלקלו:
+<b>דרר היחיד.</b> המוכר לחבירו דרך תוך שדהו צריך ליתן לו ארבע אמות:
+<b>דרך המלך אין לו שיעור.</b> שהמלך פורץ גדר לפניו לעשות לו דרך:
+<b>דרך הקבר.</b> שנושאין המת לקברו, אין לו שיעור. תקנת חכמים היא משום יקרא דמת. ולא שיכולים לפרוץ גדר כדרך המלך, אלא שיכולים המלוין את המת לעבור על גבי זרעים ואין צריכים לנטות לכאן ולכאן:
+<b>בית ארבעת קבין.</b> הוא [שלשים ושלש אמות ושני טפחים] רוחב באורך חמשים אמה. ומקום המעמד הוא שהיו עושים שבעה מעמדות שבעה מושבות כשהיו חוזרין מלקבור המת, כנגד שבעה הבלים שבתחלת ספר קהלת:
+
+Mishnah 8
+
+<b>המקבל מחבירו.</b> בקבולת שיחפור לו קבר:
+<b>ארבע אמות.</b> רוחב, ושש באורך:
+<b>שמונה כוכין.</b> שמונה קברים:
+<b>שלש מכאן ושלש מכאן.</b> לשני צדדין של אורך המערה. ושתים כנגד הנכנס למערה. וכל קבר וקבר ארבע אמות אורך ורוחב ששה טפחים ורום שבעה. נמצא בין כל קבר וקבר שמן הצדדים אמה ומחצה. ובין השנים שמכנגד שתי אמות:
+<b>הכל לפי הסלע.</b> אם המקום קשה אין המקבל חייב לחפור אלא שש אמות באורך וארבע ברוחב כדברי ת״ק. ואם המקום רך ותיחוח חייב המקבל לחפור שש על שמונה כדברי רבי שמעון. והלכה כת״ק:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>האומר לחבירו בית כור עפר.</b> מדת בית כור הוא חמשה ושבעים אלף אמה. שחצר המשכן היה בית סאתים, והיה מאה על חמשים, וכור שלשים סאין:
+<b>עפר.</b> הראוי לזריעה משמע. אבל אם אמר בית כור סתם, או בית כור קרקע, אפילו היה כולו סלעים הגיעו, דשמא לבנות בית או למשטח ביה פירי בעי ליה:
+<b>נקעים.</b> בקעים עמוקים או סלעים גבוהים עשרה. וכגון שרחבים ארבע על ארבע דהוי מקום חשוב:
+<b>אין נמדדין עמה.</b> וצריך שיתן לו בית כור שלם מקרקע חלק. שאין אדם רוצה ליתן מעותיו במקום אחד ויראו לו כשנים ושלשה מקומות:
+<b>כבית כור.</b> משמע כמו שהיא בין סלעים בין עפר:
+
+Mishnah 2
+
+<b>מדה בחבל.</b> כלומר בצמצום אני מוכר לך שדה זו שיש בה בית כור עפר כמו שמודדים במדת החבל לא פחות ולא יותר:
+<b>פיחת כל שהוא.</b> שלא היה באותו שדה בית כור שלם, המקח קיים, וינכה המוכר כפי הפחת:
+<b>הותיר.</b> קרקע כל שהו על בית כור, יחזיר למוכר הקרקע שהותיר או דמי הקרקע, כדמפרש ואזיל:
+<b>אם אמר לו.</b> מוכר ללוקח, בית כור עפר אני מוכר לך הן חסר הן יתר, בכך וכך דמים, ולא אמר לו מדה בחבל:
+<b>אפילו פיחת או הותיר רובע קב.</b> לכל סאה דהיינו שלשים רביעיות לבית כור, הגיעו. ומדתני תנא אפילו פיחת רובע לסאה, ולא תני אפילו פיחת שבעה קבין ומחצה לכור, שמעינן מינה דאפילו במכירה מועטת, כגון בית סאה אני מוכר לך הן חסר הן יתר, אם פיחת רובע או הוסיף רובע, הגיעו. ואם אמר בית כור סתם, סתמא נמי כהן חסר הן יתר דמי:
+<b>יותר מכאן.</b> יותר מרובע לכל סאה אם הותיר, יעשה חשבון, יחשוב כמה הותיר על בית כור וכמה שוין לפי חשבון שמכר את בית כור:
+<b>ולמה אמרו יחזיר לו מעות.</b> שמן הדין אין להחזיר לו אלא קרקע שהרי לא קנה הלוקח אלא בית כור בלבד. ולא תקנו חכמים שיתן לו מעות כנגד זה היתר, אלא לייפות כחו של מוכר שלא יפסיד אותו קרקע מועט דלא חזי ליה למידי:
+<b>שאם שייר.</b> בבית כור שדה בית תשעה קבין דהשתא חזי ליה האי קרקע, כדאמרינן דף י״א, דבית תשעה קבין חשוב להיות נקרא שדה, אז אין מחזיר לו מעות, אלא המוכר נוטל את הקרקע שלו. ושמעינן ממתניתין דשבעת קבין ומחצה לכור שהוא רובע הקב לכל סאה, הוי מחילה. משבעה קבין ומחצה עד תשעה קבין ולא עד בכלל, יעשה חשבון. תשעה קבין או יותר, יחזיר קרקע:
+<b>ולא את הרובע.</b> הכי קאמר, היכא דאמרן יעשה חשבון או יחזיר קרקע, לא את המותר בלבד הוא מחזיר אלא גם כל השלשים רביעיות של בית כור היתרים הוא מחזיר, דכיון דאיכא קרקע חשוב בין הכל, לא מחיל מידי:  
+
+Mishnah 3
+
+<b>מדה בחבל וכו׳</b> האומר לחבירו שתי לשונות הללו הסותרים זה את זה, מדה בחבל דמשמע בצימצום, הן חסר הן יתר דמשמע דלא קפיד על מעט פחות או יותר. ביטל לשון אחרון שהוא הן חסר הן יתר, את לשון ראשון שהוא מדה בחבל. ואפילו פיחת רובע לסאה או הותיר רובע לסאה, הגיעו:
+<b>דברי בן ננס.</b> דסבירא ליה תפוס לשון אחרון. ופליגי רבנן עליה, ואמרי הלך אחר פחות שבלשונות, בין ראשון בין אחרון. דמספקא להו אי תפוס לשון ראשון או לשון אחרון, ונוטל הלוקח כפחות שבשיעורין. והלכה כחכמים:
+<b>בסימניו ובמצריו.</b> אמר לו בית כור עפר אני מוכר לך בתוך הסימנים והמצרים האלה:
+<b>הכי גרסינן פחות משתות הגיעו עד שתות ינכה.</b> והכי פירושא, אם פיחת מן הבית כור שתות וכ״ש פחות משתות, הגיעו. אבל יותר על שתות ולמטה עד שתות ולא שתות בכלל, ינכה:
+
+Mishnah 4
+
+<b>משמנין ביניהן.</b> רואין המקום השמן שבשדה זו ונוטל אותו המוכר. דיד לוקח על התחתונה. וכנגדו נותן ללוקח מן המקום הגרוע כמו ששוה המקום השמן שנטל המוכר. דכי קאמר ליה חצי שדה אני מוכר לך, כדי דמי חצי שדה קאמר ליה. ואם היתה בת מאה אמה במאה דינרין, ויש בה שלשים אמה מקום שמן ששוה חמשים דינרין, נוטלו המוכר, ונותן ללוקח שבעים אמה מן הגרוע בחמשים דינרין. ונפקא מינה, דרוצה אדם בקב עידית משני קבין זיבורית, ואע״פ שדמי שניהן שוין:
+<b>חציה שבדרום אני מוכר לך.</b> אין שמין כל השדה כההיא דרישא, אלא שמין כמה שוה חצי השדה שבדרום בין טוב ובין רע, וכנגד מה ששוה חציה שבדרום נותן לו מוכר ללוקח בכל רוח שירצה מן הגרוע שיש לו. דיד לוקח על התחתונה, ושמא הכי קאמר ליה. מה ששוה חצי שבדרום אני מוכר לך בקרקע שלי בכל מקום שארצה:
+<b>ומקבל עליו.</b> הלוקח, לתת מקום בחצי שדה זה שקנה לעשות גדר, וחריץ ובן חריץ, תרווייהו אחורי הגדר מבחוץ, כדי שלא תהא חיה קופצת ונכנסת בשדה. דאי עביד חריץ ולא עביד בן חריץ, איידי דחריץ רווח נכנסת בתוכו וקופצת למעלה על שפתו השני. ואי עביד בן חריץ ולא עביד חריץ, איידי דקטין קיימא אשפתא וקפצא. וכמה בין חריץ לבין בן חריץ, טפח:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>יש נוחלין.</b> יש קרובים שנוחלין את קרוביהם כשהם מתים. ואף כשמתים הם, מנחילין להם את ממונם:
+<b>האב את הבנים.</b> דכתיב (במדבר כ״ז) איש כי ימות ובן אין לו והעברתם את נחלתו לבתו, במקום בת אתה מעביר נחלה מאב, ואי אתה מעביר נחלה מן האב במקום אחין:
+<b>והבנים את האב.</b> דכתיב איש כי ימות ובן אין לו, הא יש לו בן, בן קודם:
+<b>והאחין מן האב.</b> דכתיב (שם) ממשפחתו וירש אותה, ומשפחת אב קרויה משפחה דכתיב (שם א) למשפחותם לבית אבותם:
+<b>האיש את אמו.</b> דכתיב (במדבר כ״ז) וכל בת יורשת נחלה ממטות בני ישראל, היאך בת יורשת שני מטות. אלא זו שאביה משבט אחד ואמה משבט אחר וירשתן. ומדכתיב מטות, הקיש מטה האם למטה האב, מה מטה האב בן קודם לבת, אף מטה האם בן קודם לבת:
+<b>והאיש את אשתו.</b> דכתיב שארו, זו אשתו. וקרינן הכי, ונתתם את נחלת שארו לו, וגורעין ומוסיפין ודורשין. יכול אף היא תירשנו ת״ל וירש אותה, הוא יורש אותה ואין היא יורשת אותו:  
+
+Mishnah 2
+
+<b>כל הקודם לנחלה. יוצאי יריכו קודמין.</b> ואם אין יוצאי יריכו קיימין, חזרה נחלתן אצל האב. כיצד, ראובן שמת, חנוך ופלוא חצרון וכרמי [בניו] יורשין אותו. ואם מת אחד מן הבנים קודם ראובן, וההוא בן הניח בן או בת [או בן בן או בת בן או בן בת או בת בת] עד מאה דורות, יירש במקום אביו בנכסי אביו ראובן, ויטול כאחד מבני ראובן. ואם אין לראובן בנים ולא בני בנים ואף לא בנות בנים, אז יורשות בנות ראובן את ראובן. ואם אין לראובן בנות ולא בני בנות ולא בנות בנות עד סוף כל הדורות, אז יירש יעקב את ראובן בנו. ואם אין יעקב קיים, יירשו את ראובן אחיו בני אביו, שמעון לוי ויהודה [יוסף ובנימין] וכו׳. ואם אינן קיימין ירשו את ראובן בני שמעון ולוי וכו׳. ואם אין להם בנים ולא בני בנים יירשו בנותיהן או בני בנותיהן או בנות בנותיהן. דבכל מקום הזכר ויורשיו קודמין לנקבה. ואם מתו אחיו של ראובן בלא זרע או שלא היה לו אח מעולם, תירשנו אחותו דינה בת יעקב או בניה או בני בניה [או בנותיה ובנות בנותיה] עד סוף העולם. ואם אין לראובן אחות ולא זרע אחות, תחזור ירושתו לאבי אביו דהיינו ליצחק. ואם אין יצחק קיים, תחזור ירושת ראובן לעשו בן יצחק, שהוא אחי אביו של ראובן. ואם אין עשו קיים, תחזור ירושת ראובן לאליפז בן עשו או לבניו ולבני בניו או לבנותיו ולבנות בנותיו עד סוף כל הדורות. ואם אין אחים לאביו של ראובן ולא מבני בניהן, תחזור ירושת ראובן לאחות אביו או לבניה ולבני בניה או לבנותיה על הסדר שאמרנו. ואם אין לאביו של ראובן לא אחים ולא בני אחים ולא אחות ולא בני אחות, תחזור ירושת ראובן לאברהם אבי אבי אביו. וכן לעולם עד אדם הראשון:
+<b>האב קודם.</b> לעולם לאחי האב ולבניהם, [ואחי האב קודמים לאחות האב], ואחי האב ואחות האב קודמים [לאבי האב. ואבי האב קודם לאחי אבי האב. ואחי אבי האב ואף אחותו קודמין] לאבי אבי האב. וכן לעולם:
+
+Mishnah 3
+
+<b>נטלו שלשה חלקים בנחלה.</b> בנחלת ארץ ישראל. וסבר האי תנא ליוצאי מצרים נתחלקה הארץ, דכתיב (במדבר כ״ו:נ״ה) לשמות מטות אבותם ינחלו. וצלפחד וחפר אביו שניהם נטלו חלק בארץ, שמיוצאי מצרים היו שניהם. ונטלו בנות צלפחד חלק אביהם שהיה מגיע לו בארץ, וחלק המגיע לו מירושת חפר אביו, וחלק בכורתו שהיה בכור ונוטל פי שנים. ואע״פ שעדיין לא ירשו את הארץ ואין הבכור נוטל פי שנים בראוי לבוא לאחר מיתה, ארץ ישראל מוחזקת היתה:
+
+Mishnah 4
+
+<b>אחד הבן ואחד הבת בנחלה.</b> הכי קאמר, אחד הבן ואחד הבת שוין בירושת נכסי האם כבירושת נכסי האב, ואין הפרש בין ירושת נכסי האם לירושת נכסי האב, אלא שהבכור נוטל פי שנים בנכסי האב ואינו נוטל פי שנים בנכסי האם:
+
+Mishnah 5
+
+<b>לא אמר כלום.</b> ואין יכול לסלקו מן הירושה אלא על ידי שיתן במתנה נכסיו לשאר בניו:
+<b>על פיו.</b> משום דמצווה מחמת מיתה, ושכיב מרע דבריו ככתובים וכמסורים ואינו צריך קנין. משום הכי תני על פיו:
+<b>והשוה להן את הבכור.</b> בלשון מתנה:
+<b>דבריו קיימין.</b> ואין כאן מתנה על מה שכתוב בתורה, שיש כח באדם ליתן ממונו במתנה לכל מי שירצה:
+<b>ואם אמר משום ירושה.</b> ואם ריבה לאחד ומיעט לאחד בתורת ירושה, שאמר פלוני בני יירש שדה בית כור, ופלוני [בני] יירש שדה בית לתך, ועל בנו בכור אמר שיירש כשל חבירו, לא אמר כלום, מפני שמתנה על מה שכתוב בתורה:
+<b>כתב בין בתחלה וכו׳</b> תנתן שדה פלונית לפלוני ויירשנה, זהו בתחלה. יירשנה ותנתן לו, זו היא בסוף. יירש שדה פלונית ותנתן לו ויירשנה, זו היא מתנה באמצע:
+<b>אם אמר על מי שראוי ליורשו.</b> כגון על בן בין הבנים. ועל בת בין הבנות, פלוני יירשני:
+<b>דבריו קיימין.</b> דכתיב (דברים כ״א:ט״ז) והיה ביום הנחילו את בניו, התורה נתנה רשות לאב להנחיל לבנים למי שירצה. ומודה רבי יוחנן דעל אח במקום בת ועל בת במקום בן, לא אמר כלום, שאין הבת ראויה לירש במקום בן, ולא האח במקום בת. וכן מודה רבי יוחנן שאם השוה את הבכור לבנים לא אמר כלום, דכתיב (שם) לא יוכל לבכר וכו׳. והלכה כר׳ יוחנן בן ברוקה:
+<b>אין רוח חכמים נוחה הימנו.</b> אין לחכמים נחת רוח במעשיו, ואפילו אין בניו נוהגים כשורה, דלמא נפיק מינייהו זרעא מעליא. ואין הלכה כר״ש בן גמליאל:
+
+Mishnah 6
+
+<b>זה בני נאמן.</b> ליורשו ולפטור את אשתו מן היבום:
+<b>זה אחי אינו נאמן.</b> להורישו עם אחיו, שהרי אינן מכירים אותו:
+<b>ונוטל עמו בחלקו.</b> כגון אם הם שני אחים לבד הספק, ויש להם לחלק שלש שדות, זה נוטל שדה ומחצה וזה נוטל שדה ומחצה, וזה שמעיד על הספק שהוא אחיו, נותן לו חצי השדה, והאחר אינו נותן לו כלום, דאמר ליה הבא ראיה ושקול:
+<b>מת.</b> הספק:
+<b>יחזרו.</b> אותן הנכסים שנתן לו אחיו:
+<b>למקומן.</b> כלומר למי שנתנם לו. אבל שאר אחים אין יורשים עמו:
+<b>נפלו לו.</b> לספק:
+<b>נכסים ממקום אחר.</b> בחייו. או קנה נכסים ועכשיו מת:
+<b>יורשו אחיו.</b> של זה שהיה מעיד שהוא אחיו:
+<b>עמו.</b> דהא קא מודי להו שאחיהם הוא. והני מילי בדלא כפרו שאר האחין לומר ודאי שאינו אחיהן, אלא טוענים שאינן מכירים אותו. אבל אם כפרו בו שאינו אחיהם, לא יירשנו אלא זה שהעיד לו בלבד:
+<b>דייתיקי.</b> צוואת שכיב מרע. ולשון דייתיקי דא תהא למיקם ולמיהוי:
+<b>קשורה על יריכו.</b> דליכא למימר אחר כתבה ונתנה שם, אפילו הכי הרי זו אינה כלום, שהרי לא גמר להקנות אלא בקבלת השטר ואין שטר לאחר מיתה:
+
+Mishnah 7
+
+<b>צריך שיכתוב מהיום ולאחר מיתה.</b> דמשמע גוף הקרקע יהא קנוי לך מהיום ולא תאכל הפירות עד לאחר מיתה. ואם לא כתב מהיום, לא נתן לו כלום, דאין מתנה לאחר מיתה:
+<b>אינו צריך.</b> לכתוב מהיום. דכיון שכתב בשטר בכך וכך בשבת אמר לנו פלוני הוו עלי עדים, זמנו של שטר מוכיח עליו שמאותו היום התחילה המתנה, דאי לא תימא הכי, זמן שנכתב בשטר למה נכתב. והלכה כרבי יוסי:
+<b>לאחר מותו.</b> מהיום ולאחר מיתה:
+<b>האב אינו יכול למכור.</b> בלא הבן. שהגוף קנוי לבן:
+<b>והבן אינו יכול למכור.</b> בלא האב. שהפירות קנויין לאב:
+<b>מכר האב.</b> סתמא מכורים הפירות ללוקח, עד שימות האב:
+<b>מכר הבן.</b> בחיי האב אין ללוקח פירות עד שימות האב:
+<b>האב.</b> שכתב נכסיו לבנו מהיום ולאחר מיתה:
+<b>תולש ומאכיל הפירות למי שירצה בחייו.</b> אבל מה שהניח במחובר בשעת מיתה אע״פ שעומד ליתלש הרי הן של בנו מקבל המתנה. אבל הכותב נכסיו לאחר, אפילו מה שהניח במחובר לקרקע בשעת מיתתו הרי הוא של יורשים, שדעתו של אדם קרובה אצל בנו יותר מאחר:
+<b>מתפרנסין.</b> לבוש וכסות. לפי שפרנסת הגדולים מרובה מפרנסת הקטנים:
+<b>ניזונים.</b> אכילה ושתיה. לפי שמזונות הקטנים מרובים משל גדולים, שאוכלים פעמים רבות ומפזרים, לפיכך הקטנים מעכבים על הגדולים מלהתפרנס מתפוסת הבית, והגדולים מעכבין על הקטנים מליזון, אלא יתפרנס ויזון כל אחד מחלקו:
+<b>נשאו גדולים.</b> ועשו צרכי חופה מתפוסת הבית לאחר מיתת אביהם:
+<b>ישאו גם הקטנים.</b> מתפוסת הבית:
+<b>ואם אמרו הקטנים.</b> לאחר מיתת אביהם, הרי אנו נושאים כדרך שנשאתם אתם בחיי אבינו:
+<b>אין שומעין להם.</b> אלא מה שנתן להם אביהם בחייו, נתן:
+
+Mishnah 8
+
+<b>הניח בנות.</b> ולא בנים:
+<b>שהבנות ניזונות מן הבנים.</b> בתנאי כתובה. ואין בנות קטנות ניזונות מן הגדולות. דבמקום שאין בנים יורשים אין הבנות אוכלות בתנאי כתובה, אלא חולקות בשוה וכל אחת נזונת משלה:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>מי שמת.</b> שהנכסים מרובים. כדי שיזונו הבנים והבנות עד שיבגרו הבנות:
+<b>שהנכסים מועטין.</b> שאין בהם כשיעור זה:
+<b>בשביל שאני זכר הפסדתי.</b> בתמיהה. אלא לא אפסיד וניזון כולנו יחד. ואין הלכה כאדמון. ועשו אלמנה אצל הבת בנכסים מועטים, כבת אצל האחין, מה בת אצל האחין הבת ניזונת והבנים ישאלו על הפתחים, אף אלמנה אצל הבת האלמנה ניזונת והבת תשאל על הפתחים:
+
+Mishnah 2
+
+<b>וטומטום.</b> ספק זכר ספק נקבה:
+<b>הזכרים דוחין אותו אצל הנקבות.</b> דאמרי ליה אייתי ראיה דזכר את ושקול:
+<b>הנקבות דוחות אותו אצל הזכרים.</b> דאמרי ליה אייתי ראיה דנקבה את ותיזון עמנו:
+<b>ילדה זכר נוטל מנה.</b> ואע״ג דקיימא לן המזכה לעובר לא קנה, הכא בשכיב מרע שזכה לבנו קנה, שדעתו של אדם קרובה אצל בנו:
+<b>ילדה זכר ונקבה.</b> תאומים יחד:
+<b>ילדה טומטום אינו נוטל.</b> האי מתניתין אדחיא לה, והלכתא שטומטום נוטל כפחות שבשניהם:
+<b>יורש את הכל.</b> דלא תימא בריה בפני עצמה הוא ולאו בר ירושה הוא, קמשמע לן:
+
+Mishnah 3
+
+<b>השביחו גדולים את הנכסים.</b> בעודן בתפוסת הבית:
+<b>השביחו לאמצע.</b> והני מילי כששבחו הנכסים מחמת נכסים עצמן, שלא הוציאו משלהן כלום אלא מנכסי אביהן שכרו פועלים והשביחו הנכסים מחמת עצמן. אבל אם חפרו ונטעו והוציאו משלהן, מה שהשביחו השביחו לעצמן:
+<b>וכן האשה שהשביחה.</b> בגמרא מוקמינן לה באשה יורשת. כגון שנשא ראובן את בת שמעון אחיו, ומת בלא בנים, ובנות שמעון אחיו יורשות אותו, נמצאת אשתו שהיא בת שמעון אחיו יורשת אותו עם שאר אחיותיה, וסלקא דעתך אמינא דבההיא הנאה דנפיק עלה קלא ששולטת ומשבחת, אפילו כי אמרה ראו מה הניח לי בעלי וכו׳ אפילו הכי מחלה ורוצה שיהיה השבח לאמצע, קמשמע לן דהשביחה לעצמה:
+
+Mishnah 4
+
+<b>שנפל אחד מהן לאומנות.</b> לעבודת המלך. שכן מנהג המלך להעמיד מכל בתי העיר אדם אחד למוכס חדש אחד או שני חדשים:
+<b>נפל לאמצע.</b> כל הריוח. מפני שמחמת אביהם באת לו. אבל אם מחמת עצמו, מפני חריפותו וחשיבותו וחכמתו נלקח לעבודת המלך, מה שהרויח הרויח לעצמו:
+<b>חלה ונתרפא.</b> אם חלה באונס כלומר שלא פשע הוא בעצמו, מתרפא מן האמצע. אבל אם חלה מצנים פחים וכיוצא בהם, דכתיב בהו (משלי כ״ב:ה׳) שומר נפשו ירחק מהם, בהא אמרינן במתניתין דאינו מתרפא אלא משל עצמו:
+<b>שושבינות.</b> דרך שושבינות נוטל סעודה ודורון לחופה ואוכל עמו, וזה חוזר ועושה כן לזה גם כן כשישא אשה. ואם שלח האב שושבינות בסתם על יד אחד מבניו וחזרה השושבינות אחר כך לאחר שמת האב, חזרה לאמצע, מפני שהיא כמלוה, שהרי נגבית בבית דין, שיכול המוליך שושבינות לחבירו לחזור ולתבוע ממנו בבית דין שיתן לו שושבינות כדרך שנתן לו. והוא שיהיו נשואי השני כנשואי הראשון, אם בתולה בתולה, ואם אלמנה אלמנה, ואם פרהסיא פרהסיא, ואם בצנעא בצנעא. שיכול השני לומר לראשון, איני עושה עמך אלא כדרך שעשית עמי:
+<b>אבל השולח לחבירו כדי יין וכדי שמן.</b> בלא חופה. או אי נמי בחופה ואינו הולך לאכול עמו, אין זו שושבינות אלא מתנה, ואינה נגבית בב״ד:
+
+Mishnah 5
+
+<b>השולח סבלונות.</b> מנהג חתנים למחרת הקידושין שולחין לבית הארוסה תכשיטים ומיני מגדנות וכדי יין וכדי שמן, ופעמים הולך החתן ואוכל שם:
+<b>אינן נגבין.</b> אם מת הוא או מתה היא או שבא לגרשה. דמחמת חבת שמחת אכילה מחל. ודוקא שאכל בדינר, אבל אכל פחות מדינר לא מחל וגובה הסבלונות:
+<b>שלח סבלונות מרובים.</b> ואפילו מועטים, אם פירש על מנת שיבואו עמה לבית בעלה הרי אלו נגבין. ואורחא דמלתא נקט, שדרך הסבלונות ששולחין כדי שיבואו לבית בעלה להיות מרובין, ואותן ששולחין כדי שתתקשט בהן בבית אביה דרכן להיות מועטין:
+
+Mishnah 6
+
+<b>ושייר קרקע כל שהוא.</b> והוא הדין אם שייר לעצמו מטלטלין, מתנתו מתנה, ואם עמד אינו חוזר. והוא שקנו מידו על אותו מתנה, דמתנת שכיב מרע במקצת בעי קנין בין עמד בין לא עמד. ואם לא קנו מידו לא קנה מקבל המתנה אפילו מת השכיב מרע. ודוקא כשבא להקנות המתנה מחיים. אבל אם אמר יתנו לפלוני כך וכך אחר מותו אינו צריך קנין, ואפילו שייר לעצמו. ושכיב מרע שבא ליתן מתנה מחיים, אם לא שייר לעצמו כלום ועמד, חוזר ואפילו קנו מידו. ומצוה מחמת מיתה דשמענא ליה דקאמר וי ליה דמיית, לעולם חוזר, בין שייר בין לא שייר, ואפילו קנו מידו. ואם מת, קנה מקבל המתנה ואפילו בלא קנין:
+<b>לא כתב בה שכיב מרע.</b> כד קציר ורמי בערסיה. ואף לא לשון מתנת בריא, כד הלך על רגלוהי בשוקא. ולא שייר כלום:
+<b>הוא אומר שכיב מרע הייתי.</b> וחוזרני בי. והלה אומר בריא היית ולא תחזור:
+<b>צריך להביא ראיה שהיה שכיב מרע.</b> דבתר השתא אזלינן, דהאידנא בריא הוא, ועליו להביא ראיה שהיה שכיב מרע בשעת המתנה:
+<b>וחכמים אומרים.</b> לא אזלינן בתר השתא אלא אמרינן המוציא מחבירו עליו הראיה, ומקבל המתנה שבא להוציא מיד הנותן שהוא מוחזק, עליו להביא ראיה ועדים שבריא היה באותה שעה. והלכה כחכמים:
+
+Mishnah 7
+
+<b>ר׳ אליעזר אומר אחד בריא ואחד מסוכן.</b> ר׳ אליעזר לית ליה דברי שכיב מרע ככתובין וכמסורין דמו, ואפילו מצוה מחמת מיתה סבירא ליה דאין מתנתו מתנה אלא בקנין, כמתנת בריא. ואין הלכה כרבי אליעזר:
+<b>כבינתי.</b> תרגום רדידים כבינתא:
+<b>תקברם אמם.</b> כלומר אין מביאין ראיה מהם שרשעים היו וקנסא קנסו רבנן לבנים לקיים לבת מתנת אמן, אע״פ שלא היה מן הדין:
+<b>אבל לא בחול.</b> אם חילק השכיב מרע נכסיו בחול:
+<b>קל וחומר בחול.</b> וכן הלכה דבין בחול בין בשבת דברי שכיב מרע ככתיבי וכמסירי דמו, ואין צריך קנין. ואם שאל שיקנו מידו, קונים ממנו בין בחול בין בשבת כדי שלא תטרף דעתו עליו:
+
+Mishnah 8
+
+<b>יורשי האב אומרים הבן מת ראשון.</b> ואין בעל חוב יכול להפרע מנכסים אלו שהרי לא זכה בהן הבן מעולם:
+<b>ובעלי החוב אומרים האב מת ראשון.</b> ונפלו הנכסים שעה אחת לפני הבן. והם משועבדים לכתובת אשה ובעלי חוב:
+<b>בית שמאי אומרים יחלוקו.</b> דקסברי בית שמאי שטר העומד לגבות כגבוי דמי, ויורשי האב ובעלי חוב תרווייהו מוחזקים הוו, לפיכך יחלוקו:
+<b>ובית הלל אומרים.</b> הנכסים בחזקת יורשים וכמוחזקים דמו ובעל חוב בא להוציא מידם ועליו להביא ראיה שהאב מת תחילה:
+
+Mishnah 9
+
+<b>האשה מתה תחילה.</b> ואין ליורשי האשה כלום, שהרי הבעל מת אחרון וירש את אשתו:
+<b>נכסים בחזקתן.</b> נכסי צאן ברזל בחזקתן. ולא פירשו בית הלל אי בחזקת יורשי האשה שהיו שלה, אי בחזקת יורשי הבעל שאחריותן עליו, הלכך נכסי צאן ברזל יחלוקו:
+<b>וכתובת אשה.</b> שהם מנה מאתים ותוספת, נשארים בחזקת יורשי הבעל:
+<b>ונכסים הנכנסים ויוצאים עמה.</b> הם נכסי מלוג. שבשעה שהיא נכנסת נכנסים עמה וכשהיא יוצאת יוצאים עמה. אם פחתו פחתו לה ואם הותירו הותירו לה. אלו הם בחזקת יורשי האשה. נמצאו יורשי האשה נוטלים כל נכסי מלוג וחצי נכסי צאן ברזל:
+
+Mishnah 10
+
+<b>נפל הבית עליו ועל אמו.</b> ואין לה בן אחר אלא זה. יורשי הבן אומרים האשה מתה תחלה וירש הבן נכסיה ואנו יורשים הבן. ויורשי האשה ממשפחת בית אביה אומרים הבן מת תחלה ואנו יורשים את האשה:
+<b>אלו ואלו מודים.</b> ב״ש וב״ה שיחלוקו. דכיון ששניהם באים מכח ירושה הוי ספק וספק ויחלוקו. ולא דמי לנפל הבית עליו ועל אשתו, דהתם יש שני מיני נכסים, יש שהבעל מוחזק ויש שהאשה מוחזקת, אבל הכא הכל בחזקת האשה כיון שהיתה אלמנה, ושניהם באים מכח ירושה לירש הכל, הלכך יחלוקו:
+<b>מודה אני בזה.</b> דלדברי בית הלל הכא נמי אמרינן נכסים בחזקתן, בחזקת יורשיה מן האב, שהרי בחייה משמת בעלה אחר שבט אביה היא מתיחסת, וממונה נמי בחייה היה בחזקת שבט אביה. הלכך יורשיה מן האב יורשים אותה. והלכה כרבי עקיבא:
+<b>על החלוקין אנו מצטערין.</b> כלומר, על מחלוקת דלעיל דב״ש וב״ה אנו מצטערים שלא השוו דעתן, ואתה אומר שגם בזה חלוקין ובאת לחלוק על תנא קמא שאומר שהם שוין:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>גט פשוט.</b> שטר פשוט, כעין שלנו שאינן תפורים ומקושרין. וכל שטר קרוי גט:
+<b>עדיו מתוכו.</b> מבפנים כעין שאנו עושים:
+<b>מקושר מאחוריו.</b> כותב שטה אחת או שתים וכורכן על החלק ותופר, ועד אחד חותם על הכרך מבחוץ, וחוזר וכותב שני שיטין או יותר מבפנים וכורכן על החלק, וחותם עד שני על הכרך מבחוץ, וכן עד שלישי. ותקנו רבנן גט מקושר, משום כהנים קפדנים שהיו כותבים גט פתאום לנשותיהם ומתחרטים ולא היו יכולין להחזירן, והתקינו להם גט מקושר שאינו נוח ליכתב מהרה, שמא בתוך כך יתפייס. וכשם שתיקנו מקושר בגט, כך תיקנו בשאר שטרות, שלא חילקו חכמים:
+<b>שניהם פסולין.</b> שלא נעשו כתיקון חכמים:
+<b>שיכול לעשותו פשוט.</b> שאם יקרע התפירות ויפתח השטר יהיה פשוט:
+<b>רשב״ג אומר הכל כמנהג המדינה.</b> פלוגתא דתנא קמא ורבן שמעון בן גמליאל באתרא דנהיגי בפשוט ובמקושר ואמר ליה עבד לי מקושר ואזיל ועבד ליה פשוט, או פשוט ועבד ליה מקושר, ת״ק סבר מקפד קפיד ופסול. ורבן שמעון בן גמליאל סבר הואיל ומנהג המדינה בתרווייהו, לא קפיד וכשר. והלכה כת״ק:
+
+Mishnah 2
+
+<b>פשוט שכתוב בו עד אחד.</b> הכי קאמר, כשם שפשוט שכתוב בו עד אחד פסול מדאורייתא, כך מקושר שכתוב בו שני עדים פסול מדאורייתא:
+<b>אין לו אלא עשרים.</b> ואע״ג דזוזים מאה, חמשה ועשרים סלעים הם, יד בעל השטר על התחתונה. והכי מפרשינן ליה לשטרא, מאה זוזים גרועים שאינם שוין אלא עשרים סלעים:
+<b>אין לו אלא מנה.</b> עשרים וחמשה סלעים. דהכי מפרשינן לשטרא, מאה זוזין דאינון תלתין סלעים קלים וגרועים, שהם עשרים וחמשה מן הטובים:
+<b>ונמחק.</b> שנמחק המנין שנכתב אחריו:
+<b>ומלמטה מאתים.</b> כשכופל את דבריו בשטר:
+<b>הכל הולך אחר התחתון.</b> ובלבד שלא יהיה כתוב בשטה אחרונה:
+<b>למה כותבין את העליון.</b> הואיל ובסוף השטר חוזר וכופל, ואחריות ממון זה כך וכך קבלתי עלי:
+
+Mishnah 3
+
+<b>כותבין גט לאיש.</b> וחותמין, והוא יגרש מתי שירצה, ואע״פ שאין אשתו עמו. שהרי היא מתגרשת בע״כ:
+<b>ושובר לאשה.</b> שהיא עושה לבעלה על כתובתה. דחוב הוא לה וזכות לבעלה, וזכין לאדם שלא בפניו:
+<b>ובלבד שיהא מכירן.</b> שיהא הסופר והעדים מכירין האיש והאשה. בין בגט בין בשובר. שאם אינו מכירן, שמא יכתוב גט על שם אשת איש אחר ששמו כשמו ותוציא אותו הגט אשה שאינה מגורשת בו. וכן בשובר:
+<b>והלוה נותן שכר.</b> ואפילו היא עסקא דפלגא מלוה ופלגא פקדון, אפילו הכי מקבל העיסקא הוא נותן כל השכר לסופר:
+
+Mishnah 4
+
+<b>שטרי אריסות.</b> היורד לקרקע לעבדה ולשמרה למחצה לשליש ולרביע:
+<b>קבלנות.</b> בכך וכך כורין לשנה, בין עשתה בין לא עשתה:
+<b>שטרי בירורין.</b> זה בורר לו אחד שידון לו וזה בורר לו אחד, וכותבין בכתב, פלוני בירר דיין פלוני וטענותיו כך וכך, כדי שלא יהיו חוזרים וטוענים:
+<b>כותבים שנים.</b> לכל אחד מבעלי דינים שטר בפני עצמו שיהיו טענותיו סדורים בו. ואין הלכה כרשב״ג, אלא בשטר אחד כותבין טענות של שני בעלי דינים, ושפלוני בירר פלוני דיין שידון לו ופלוני בירר פלוני דיין אחר שידון לו:
+
+Mishnah 5
+
+<b>והשליש את שטרו.</b> המלוה והלוה מסרו השטר ביד שליש. שטורח היה להם לכתוב שובר וסמכו על השליש:
+<b>ר׳ יוסי אומר יתן.</b> דסבירא ליה אסמכתא קניא. המבטיח לחבירו דבר על מנת שיעשה לו דבר לעתיד וסומך בלבו בשעת התנאי שיוכל לקיים וכשהגיע הזמן אינו יכול לקיים, זו קרויה אסמכתא ולדברי ר׳ יוסי קניא. ולענין פסק הלכה, אסמכתא לא קניא, אלא א״כ קנו מידו בב״ד חשוב, והתפיס זכיותיו באותו ב״ד שמסר שטרותיו וראיותיו, ואמר אי לא אתינא מכאן ועד שלשים יום ליבטלן זכיותי. ורבותי מפרשים שכל בית דין שבקיאים ויודעים בדיני אסמכתא נקראים בית דין חשוב לענין זה. אבל הרמב״ם אומר שאין בית דין חשוב אלא ב״ד הסמוך בארץ ישראל:
+
+Mishnah 6
+
+<b>מי שנמחק שטר חובו.</b> ויש עדים שראו כשנמחק מעצמו או נטשטש על ידי מים:
+<b>מעמיד עליו עדים.</b> שיודעים מאימתי נכתב ומה היה כתוב בו, והן עושין לו קיום בפני בית דין וכותבין לו כל מה שהיה כתוב באותו שטר:
+<b>יחליף.</b> יקרע אותו שטר ויכתבו לו אחר כפי החשבון הנשאר:
+<b>נמצא זה.</b> הלוה צריך לשמור שוברו מן העכברים, שאם יאבד יגבה המלוה את כל חובו:
+<b>אמר רבי יוסי וכן יפה לו.</b> למלוה, שיהא הלוה צריך לשמור שוברו וימהר לפרוע לו, ולא ירע כחו של מלוה לכתוב שטר אחר, שהיה זמן חובו מוקדם וישוב עתה מאוחר ולא יוכל לטרוף לקוחות אלא מזמן השטר השני. והלכה כרבי יוסי שכותבין שובר:
+
+Mishnah 7
+
+<b>קח לך עבדים.</b> שיחממו לך המרחץ. דכמו שהניחה אבינו כן תהיה לעולם. ואע״ג דאית לן בפ״ק דבמידי דלית בה דין חלוקה יכול למימר גוד או אגוד, כלומר מכור לי חלקך או אני אמכור לך חלקי, שאני הכא, שאין העני יכול לומר אגוד, שאין לו במה לקנות:
+<b>אין יכולין להוציא שטר חוב זה על זה.</b> דכל אחד מהם יכול לטעון זה השטר שבידך אני החזרתי לך כשפרעת לי המעות שהלויתיך:
+<b>ולא אחר יכול להוציא שטר חוב עליהם.</b> דכל אחד מצי מדחי ליה לגבי חבריה:
+<b>ישלשו.</b> יכתוב שם אבי אביו:
+<b>ואם היו משולשים.</b> ששמותן ושמות אבותיהן ואבות אבותיהן שווין:
+<b>יכתבו סימן.</b> פלוני. שהוא גיחור או ארוך או גוץ. ואם הן שוין בסימנין, יכתבו כהן, אם אחד כהן ואחד ישראל:
+<b>נמצא.</b> ללוה אחד שם שתי שטרות משתי הלואות שלוה ממנו:
+<b>הקטן אינו פרוע.</b> דשטר אחד בין שטרותיו קאמר, ולא שנים:
+<b>לא יפרע מן הערב.</b> תחלה, עד שיתבע את הלוה לדין ויחייבו אותו בית דין, ואם אין לו מה לשלם אז יפרע מן הערב:
+<b>רבן שמעון בן גמליאל אומר אם יש נכסים ללוה.</b> לא יפרע מן הערב. לאו מכלל דתנא קמא סבר אפילו אם יש נכסים ללוה יפרע מן הערב, אלא מתניתין חסורי מחסרא והכי קתני, המלוה את חבירו על ידי ערב לא יפרע מן הערב, ואם אמר על מנת שאפרע ממי שארצה, יפרע מן הערב. במה דברים אמורים כשאין נכסים ללוה, אבל יש נכסים ללוה לא יפרע מן הערב. וקבלן, אע״פ שיש נכסים ללוה יפרע מן הקבלן. רשב״ג אומר אחד ערב ואחד קבלן אם יש נכסים ללוה לא יפרע מהן. ואין הלכה כרבן שמעון בן גמליאל. ערב, הוא שאומר תן לו ואני ערב. קבלן, הוא שאומר תן לו ואני נותן לך:
+<b>הערב לאשה בכתובתה.</b> ואין לבעל נכסים וצריך הערב לפרוע כתובתה, לא יפרע הכתובה עד שידירנה הבעל תחלה הנאה על דעת רבים, נדר שאין לו התרה, שלא יוכל להחזיר אותה, דחיישינן שמא דעתו להחזירה ולאכול כתובתה לאחר שתגבנה מן הערב. ולענין דינא, ערב דכתובה לא משתעבד ואינו חייב לפרוע, ואפילו אין לו נכסים לבעל. מאי טעמא, דמצוה עבד ולאו מידי חיסרה. ואי ערב כתובתא דבריה הוא, משתעבד, דאבא לגביה בריה שעבודי שעביד נפשיה. וקבלן דכתובה משתעבד ויכולה האשה שתתבע ממנו תחלה, ואפילו יש לו נכסים לבעל. והוא שידירנה הבעל הנאה תחלה על דעת רבים:
+
+Mishnah 8
+
+<b>המלוה את חבירו בשטר.</b> אף על פי שאין כתוב בו אחריות נכסים גובה מנכסים משועבדים, דקיימא לן אחריות טעות סופר הוא אם לא כתבו בשטר, והרי הוא כאילו נכתב:
+<b>הוציא עליו כתב ידו שהוא חייב לו.</b> ואין שם עדות אחר:
+<b>גובה מנכסים בני חורין.</b> ולא ממשועבדים. דכיון דאין בו עדים לית ליה קלא ולא ידעי ביה לקוחות כי היכי דליזדהרו:
+<b>אחר חיתום שטרות.</b> אחר שחתמו העדים בשטר, כתב אני פלוני בר פלוני ערב:
+<b>גובה.</b> מן הערב, מבני חורין בלבד. דכיון דלא חתימי סהדי על הערבות הויא לה מלוה על פה:
+<b>אמר לו בן ננס וכו׳</b> דקסבר כל ערב שאחר מתן מעות לא הוי ערב, שלא על אמונת הערב והבטחתו הלוהו. ואע״פ שקילס ר׳ ישמעאל את בן ננס, הלכה כרבי ישמעאל. וערב דלאחר מתן מעות בעי קנין, ואי לא לא משתעבד. ושלפני מתן מעות לא בעי קנין:
\ No newline at end of file
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@@ -0,0 +1,807 @@
+Bartenura on Mishnah Bava Batra
+ברטנורא על משנה בבא בתרא
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Bava_Batra
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה בבא בתרא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>השותפין שרצו לעשות מחיצה.</b> בחצר שאין בה דין חלוקה מיירי, שאין בה כדי ארבע אמות לכל אחד מן השותפין. להכי קתני שרצו דמשמע דוקא שניהם רוצים. אבל אין אחד מהם יכול לכוף את חבירו. דאילו בחצר שיש בה דין חלוקה, כל אחד יכול לכוף את חבירו לחלוק. והשתא אשמועינן דכיון שרצו לחלוק והחזיק כל אחד מהם ברוח המגיע לו כפי מה שנתפשרו, בונין את הכותל באמצע. שזה נותן מחלקו חצי מקום עובי הכותל וכן זה:
+<b>גויל.</b> אבנים שאינם משופות ומתוקנות:
+<b>גזית.</b> אבנים משופות ומגוררות במגירה:
+<b>כפיסין.</b> אריח. שהוא חצי לבנה, והוא טפח ומחצה. והלבינה שלשה טפחים:
+<b>הכל כמנהג המדינה.</b> הכל לאתויי אתרא דנהיגי לעשות מחיצה בלולבי גפנים וענפי עצים, שעושים כפי המנהג. ובלבד שתהא המחיצה עבה שלא יוכל אחד מהם להביט בשל חבירו, דהיזק ראיה שמיה היזק. וגובה הכותל והמחיצה אין פחות מארבע אמות:
+<b>זה נותן שלשה טפחים.</b> שכותל הגויל צריך טפח יותר מכותל הגזית בשביל ראשי האבנים שבולטות לחוץ שאינן חלקות:
+<b>ובכפיסים זה נותן טפחיים.</b> שעובי כותל הכפיסים טפח יותר מעובי כותל הלבנים, לפי שמשים אריח מכאן ואריח מכאן, שהם שלשה טפחים וטפח באמצע שנותן שם טיט לחברן. וכותל העשוי מלבינים נותן לבינה שלימה לעובי הכותל שהיא שלשה טפחים ואין צריך טיט באמצע:
+<b>המקום והאבנים של שניהם.</b> הא קמשמע לן דאע״ג דנפלו האבנים לרשותא דחד מינייהו, אי נמי דקדים חד ופנינהו לרשותיה מהו דתימא להוי אידך המוציא מחבירו עליו הראיה. קמ״ל:
+
+Mishnah 2
+
+<b>וכן בגינה.</b> הכי קאמר, וכן בגינה סתם כמקום שנהגו לגדור הוא, ומחייבים אותו שלקח מקום שם לגדור:
+<b>אבל בבקעה.</b> סתם, הרי הוא כמקום שנהגו שלא לגדור, ואין מחייבים אותו. אלא אם רצה חבירו לגדור, כונס בתוך שלו:
+<b>ועושה לו חזית.</b> סימן, להיכר שהכותל שלו. והסימן מפרש בגמרא, שטח ראש הכותל אמה בסיד לצד חבירו. ולא לצד שלו, שמא יטוח גם חבירו מן הצד שלו, ויאמר שהכותל של שניהם הוא. אבל כשטח לצד חבירו ואינו טח לתוך שלו, הוי סימן שהכותל שלו. ואם יקלפנו חבירו, קלופה מידע ידיע:
+<b>ועושין חזית מכאן ומכאן.</b> להודיע ששניהם עשו אותו:
+
+Mishnah 3
+
+<b>אין מחייבין אותו.</b> דהא לא אהני ליה מידי, שעדיין קרקע שלו פתוחה. אבל אם גדר את הרביעית, דהשתא ודאי אהני ליה, מחייבין אותו לשלם מחצה דמי קנים בזול. אבל לא חצי יציאותיו, דאמר ליה לדידי סגי לי במחיצה של קנים ואי אפשי ביציאה של גדר אבנים:
+<b>מגלגלין עליו את הכל.</b> מחצית יציאותיו כפי מה שגדר. והיינו דאיכא בין תנא קמא לרבי יוסי. והלכה כר״י. ואין צריך לומר אם הניקף הוא שגדר רוח רביעית, דגלי דעתיה דניחא ליה במה שגדר חבירו, שמגלגלין עליו את הכל ומשלם לחבירו חצי יציאותיו:
+
+Mishnah 4
+
+<b>כותל חצר.</b> של שותפין:
+<b>עד ארבע אמות.</b> דבהכי סגי ליה להיזק ראיה:
+<b>בחזקת שנתן.</b> כשזה תובעו חצי היציאה וזה אומר כבר נתתי חלקי, נאמן, עד שיביא התובע עדים שתבעו ולא נתן. דמשפט זה גלוי לכל שחובה עליו לסייעו ולא היה זה בונהו משלו אלא היה מביאו לבית דין:
+<b>סמך לו כותל אחר.</b> לאחר שבנה האחד למעלה מארבע אמות הרבה ולא רצה לסייעו בהגבהתו, סמך השני כותל אחר כנגד כותל זה כדי לסכך ולתת תקרה מכותל לכותל, אע״פ שלא נתן עליו עדיין התקרה, מגלגלין עליו את הכל. דגלי דעתיה דניחא ליה בהגבהה דהאיך:
+<b>בחזקת שלא נתן.</b> אם בא הראשון ותבעו לדין לאחר שסמך את כתלו לכותל ראשון, ואומר לו תן חלקך במה שהגבהתי אותו, וזה אומר נתתי חלקי, אינו נאמן אלא בעדים. שאין משפט זה גלוי, ועד שחייבוהו ב״ד אינו עשוי ליתן:
+
+Mishnah 5
+
+<b>כופין אותו.</b> את בן החצר שאינו רוצה לסייע לבני החצר:
+<b>לבנות.</b> לחצר בית שער להיות שומר הפתח יושב שם בצל ומרחיק את בני רשות הרבים מלהציץ בחצר:
+<b>ודלת.</b> לשער החצר:
+<b>לא כל החצרות ראויות לבית שער.</b> חצר שאינה סמוכה לרשות הרבים אינה ראויה לבית שער. ואין הלכה כרבן שמעון בן גמליאל. דאפילו שאינה סמוכה לרשות הרבים זמנין דדחקי רבים ועיילו ואתו:
+<b>לא כל העיירות ראויות לחומה.</b> עיר שאינה סמוכה לגבול האויבים אינה צריכה לחומה. ואין הלכה כרבן שמעון בן גמליאל. דאפילו אינה סמוכה לגבול האויבים צריכה לחומה, דזמנין דמקרו ואתו גייסות:
+<b>ויהא כאנשי העיר.</b> לשאת עמהם בעול:
+<b>שנים עשר חדש.</b> והאידנא דניידי, נהוג עלמא שלשים יום:
+
+Mishnah 6
+
+<b>אין חולקין את החצר.</b> אין אחד מן השותפין יכול לכוף את חבירו לחלוק החצר עד שיהא בו ארבע אמות לכל אחד מן השותפין חוץ מן הפתחים, שכל בית שבחצר צריך שיהיה לפני פתחו ארבע אמות לפרק משאו מעל חמורו, וחוץ מאותן ארבע אמות צריך שיהיה בחצר ארבע אמות אחרות לכל אחד מן השותפין לשאר תשמישים ואז יהיה בחצר דין חלוקה:
+<b>רבי יהודה אומר תשעה חצאי קבין.</b> מר כי אתריה ומר כי אתריה. ולא פליגי. באתריה דר׳ יהודה היתה עושה תבואה, שדה בת תשעה חצאי קבין כשדה בת תשעה קבין באתרייהו דרבנן:
+<b>בית רובע.</b> מקום לזרוע בו רובע הקב. ופסק ההלכה, אין דין חלוקה בקרקעות העומדות לחרישה ולזריעה אלא אם כן ישאר לכל אחד מן השותפים קרקע כדי עבודת יום אחד בחרישה [או בזריעה] וכיוצא בהן:
+<b>מורן וטרקלין.</b> מיני פלטין הן:
+<b>כדי לזה וכדי לזה.</b> כדמפרש ואזיל שלאחר שיחלוקו ויטול כל אחד חלקו יהיה בחלק כל אחד מהם מקום ראוי שיקרא טרקלין או מורן, שישאר בקצתו השם שהיה בכולו:
+<b>בזמן שאין שניהם רוצין.</b> אין יכול האחד לכוף את חבירו לחלוק על כרחו. אבל יכול לכופו לענין גוד או אגוד, כלומר, קנה חלקי או מכור לי חלקך במה שהוא שוה:
+<b>וכתבי הקודש.</b> תורה נביאים וכתובים:
+<b>לא יחלוקו.</b> ודוקא כשהם בכרך אחד. אבל בכרכים הרבה כל ספר בפני עצמו, אם רצו חולקים:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>לא יחפור.</b> בור. עגול:
+<b>שיח.</b> ארוך וקצר:
+<b>מערה.</b> מקורה בקירוי:
+<b>נברכת הכובסין.</b> חפירה מרובעת ומי גשמים מתקבצים בה. עשויה לכבס בגדים:
+<b>אלא אם כן הרחיק מכותלו.</b> מכותל בורו קאמר. וכותל הבור אין עביו פחות משלשה טפחים. נמצא מחלל בורו לחלל בור של חבירו ששה טפחים. ואסור לאדם לסמוך אחד מן הנזקים לסוף המיצר שלו בשוה אלא א״כ הרחיק השיעור הראוי, ואע״פ שאין לחבירו שם כותל, שמא ימלך חבירו ויבנה בצד המיצר שלו ונמצא זה מזיקו:
+<b>וסד בסיד.</b> את כותלי חפירתו:
+<b>הגפת.</b> פסולת הזיתים לאחר שנעצרו בבית הבד:
+<b>הסלעים.</b> אבנים שהאור יוצא מהן. שכל אלו קשים לחומה ומרפין את הכותל. ולא בכותל דבור קאי השתא:
+<b>זרעים.</b> קשים לכותל, שמחלידים את הקרקע ומעלין עפר תיחוח:
+<b>ואת המחרישה.</b> אע״פ שאין זרעים, כגון שחורש לאילנות, קשה לכותל:
+<b>מי רגלים.</b> ממסמסים את הלבנים שהם של טיט יבש. לכך המטיל מים סמוך לכותל עשוי מלבינים צריך להרחיק שלשה טפחים. ובכותל של אבנים מרחיק טפח. ושל אבן קשה כגון צונמא, אינו צריך להרחיק כלל:
+<b>הרחים.</b> קשים לכותל, שמנידים את הקרקע בגלגול חביטתן:
+<b>מן השכב.</b> היא הרחים התחתונה:
+<b>הרכב.</b> היא העליונה הרוכבת על זו. והיא קצרה טפח מן התחתונה:
+<b>שלשה מן הכליא.</b> בסיס שבונים מטיט ואבנים שמושיבים התנור עליו, והוא רחב מלמטה וצר מלמעלה, ושפה העליונה של כליא שעליה התנור יושב היא כמדת התנור. וצריך שירחיק בסיס זה מן הכותל שלשה טפחים מתחתיתו, שהן ארבעה משפתו העליונה, לפי שהבל התנור מזיק לכותל:
+
+Mishnah 2
+
+<b>גובה ארבע אמות.</b> חלל מפי התנור עד התקרה. כדי שלא יאחז האור בתקרה:
+<b>עד שיהא תחתיו מעזיבה.</b> טיח של טיט שלשה טפחים, שלא תבער תקרה תחתונה של עלייה. ועל גביו גובה ארבע אמות:
+<b>ובכירה.</b> ששופתין קדירה על חללה ואין עושין בתוכה היסק גדול כמו שעושין לתנור:
+<b>ואם הזיק.</b> אחר שהיו שם כל השיעורים הללו:
+<b>משלם מה שהזיק.</b> ואע״פ כן מעכבין עליו בכל השיעורים הללו שמא ידליק בתיהם ואין לו מה לשלם. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>ביין התירו.</b> שהעשן היוצא מן החנות של נחתומין ושל צבעין אינו קשה ליין, שהחום משביח ליין שבארץ ישראל. ובמקום שידוע שהחום מזיק ליין, אף תחת אוצר של יין לא יפתח חנות של צבעים ושל נחתומין:
+<b>חנות שבחצר.</b> אחד מבני חצר שבא לפתוח חנות בחצר, בני החצר מעכבין עליו:
+<b>ולא מקול התינוקות.</b> של בית רבן. ואע״ג דקול הבא מחמת אחרים הוא, לא מצי מחי, משום יגדיל תורה ויאדיר. ואם אינו מלמד התינוקות תורה, אלא אומנות או חשבון או תשבורת, מצי מחי ולומר לו איני יכול לישן מפני התינוקות שנכנסים ויוצאים:
+
+Mishnah 4
+
+<b>מי שהיה כותלו סמוך לכותל חבירו.</b> כמין גא״ם. ובא לעשות כותל שני, כנגד כותל חבירו עד שיעשה השלשה כתלים כמין בי״ת, הרי חבירו מעכב עליו עד שירחיק מכנגדו ארבע אמות, כדי שיהיה המקום בין שני הכותלים רחב ויוכלו לדוש בו רבים, שדריסת הרגל בקרקע הסמוך לכותל מחזקת יסודות הכותלים ומעמידה אותם. ודוקא בכותל גינה או בכותל חצר שבעיר חדשה דלא דשו בה רבים ולא נתחזק הקרקע כל צרכו ע״י דריסת הרגל. אבל בכותל חצר שבעיר ישנה סומך ואין צריך להרחיק. וכן אם לא היה בכותל חבירו ארבע אמות או יותר אינו צריך להרחיק, שכותל שהוא פחות מארבע אמות אינו צריך חיזוק:
+<b>ובחלונות מלמעלן ומלמטן ומכנגדן ארבע אמות.</b> היתה לו חלון למעלה בכותלו ובנה חבירו כותל כנגד החלון מלמטה, אם נשאר מראש הכותל שבנה עד החלון פחות מארבע אמות בגובה, הרי זה כופהו למעט הכותל כדי שלא יעמוד על ראש הכותל וישקיף בעד החלון:
+<b>מלמטן.</b> היתה החלון למטה בכותל, כופה את חבירו להגביה הכותל שבנה כנגדו בגובה ארבע אמות מן החלון כדי שלא יביט בו:
+<b>ומכנגד.</b> דצריך להרחיק הכותל מן החלון ארבע אמות כדי שלא יאפיל אורו:
+
+Mishnah 5
+
+<b>מרחיקין את הסולם.</b> מי שיש לו שובך של יונים בחצרו סמוך לכותל שבין שתי חצרות, ובא חבירו להעמיד סולם אצל הכותל, צריך להרחיק הסולם מן השובך ארבע אמות:
+<b>כדי שלא תקפוץ הנמיה.</b> היא חיה קטנה. מן הסולם לשובך ותהרוג את היונים:
+<b>מזחילה.</b> הוא צנור גדול המונח על אורך הכותל ומימי הגג זבים לתוכו. ואם כותלו מהלך על פני חצר חבירו ומזחילה עליו, צריך להרחיק ממנה אם בא לבנות כותל בצדה:
+<b>ארבע אמות כדי שיהא זוקף שם סולם.</b> לעלות ולתקן מזחילתו לנקותה מעפר ומצרורות הנופלים בה ומעכבים את קלוח המים:
+<b>מרחיקים את השובך מן העיר.</b> שהיונים מפסידים זרעוני הגגות:
+<b>אא״כ יש לו חמשים אמה.</b> שלא יפסידו היונים בשדה חבירו:
+<b>בית ארבעת כורין.</b> בית כור לכל רוח, והכור שלשים סאין. ואין הלכה כרבי יהודה:
+<b>מלא שגר היונים.</b> מרוצת פריחתן בפעם אחת:
+<b>ואם לקחו.</b> כמות שהוא עם הקרקע, אפילו אין לו כל סביביו אלא בית רובע הקב:
+<b>הרי הוא בחזקתו.</b> שהרי הוחזק בו הראשון כך:
+
+Mishnah 6
+
+<b>ניפול.</b> גוזל:
+<b>הנמצא בתוך חמשים אמה.</b> של שובך:
+<b>בין שני שובכות.</b> בתוך חמשים לשניהם:
+
+Mishnah 7
+
+<b>מרחיקין את האילן מן העיר.</b> לפי שנוי הוא לעיר כשיש מרחב פנוי לפניה:
+<b>חרוב ושקמה.</b> ענפיהן מרובים:
+<b>אילן סרק.</b> גנאי הוא לעיר:
+<b>ונותן דמים.</b> מי שהעיר שלו:
+<b>ספק וכו׳ קוצץ ואינו נותן דמים.</b> דכיון דדינא הוי דבין זה קדם ובין זה קדם קוצץ, לאחר שקצץ אמרינן ליה לבעל האילן אייתי ראיה שהאילן קדם ושקול:
+
+Mishnah 8
+
+<b>גורן קבוע.</b> גורן שיש בו כרי גדול שזורים אותו ברחת, קרוי גורן קבוע. ושאין הכרי גדול ואין בו לזרות המוץ ברחת אלא הרוח מנשבת בכרי והמוץ נידף מאליו, קרוי גורן שאינו קבוע:
+<b>חמשים אמה.</b> מפני המוץ שמזיק את בני העיר. כשהוא זורה:
+<b>ומנירו.</b> של חבירו. ניר, היא חרישה שחורשים בימות הקיץ כדי שימותו שרשי הקוצים והעשבים:
+<b>כדי שלא יזיק.</b> מה טעם קאמר, מה טעם מרחיק מנטיעותיו של חבירו ומנירו חמשים אמה, כדי שלא יזיק המוץ לנטיעותיו ולנירו, שהוא נעשה זבל ומקלקל הניר ומיבש הנטיעות:
+
+Mishnah 9
+
+<b>את הנבילות ואת הקברות.</b> משום ריח רע:
+<b>הבורסקי.</b> מקום עיבוד העורות:
+<b>אלא למזרח העיר.</b> שאין רוח מזרחית קשה אלא אם כן באה לפורענות. אבל כשהיא באה כדרכה היא חמה ומנשבת בנחת, לפיכך אינה מביאה הריח לעיר:
+<b>חוץ ממערבה.</b> לכל רוח הוא עושה ומרחיק חמשים אמה, חוץ מרוח מערבית שאינו עושה כל עיקר, מפני שמתפללים לאותה הרוח, ששכינה במערב. ואין הלכה כר׳ עקיבא:
+
+Mishnah 10
+
+<b>המשרה.</b> מקום ששורים בו פשתן. ומפסיד את הירקות הסמוכות לו:
+<b>ואת הכרישין.</b> כרתי בלשון תלמוד. והם מזיקין לבצלים הסמוכים להם:
+<b>ואת החרדל מן הדבורים.</b> שהוא מפסיד הדבש ועושה אותו חריף וחד:
+<b>רבי יוסי מתיר בחרדל.</b> שיכול לומר לו עד שאתה אומר לי הרחק חרדלך מן דבוריי, הרחק דבוריך מחרדלי, מפני שבאות ואוכלות פרחי חרדלי. והלכה כרבי יוסי:
+
+Mishnah 11
+
+<b>ובחרוב ובשקמה.</b> שרשיהן מרובין:
+<b>בין מלמעלה.</b> שהאחד מהן מלמעלה בגובה שפוע הר והשני בשפולו:
+<b>בין מן הצד.</b> בקרקע שוה:
+<b>ונותן דמים.</b> דכיון דברשות נטע, שאינו מזיק עד זמן גדול, לא חייבוהו חכמים לקוץ בלא דמים בשביל הזיקא דיחיד:
+<b>רבי יוסי אומר וכו׳</b> והלכה כרבי יוסי:
+
+Mishnah 12
+
+<b>סמוך לשדה חבירו.</b> בין שדה לבן בין שדה אילן:
+<b>אלא אם כן הרחיק ממנו ארבע אמות.</b> כדי עבודת הכרם. שכשיחרוש את אילנותיו לא יהא צריך להכניס מחרשתו לתוך של חבירו. והני מילי בארץ ישראל וכיוצא בה שמחרשתן ארוכה. אבל בבבל ובשאר ארצות שמחרשתן קצרה, בהרחקת שתי אמות סגי. ודוקא בגפנים לגפנים ואילנות לאילנות הוא דסגי בשתי אמות, אבל הבא ליטע שדה אילן סמוך לגפנים, אפילו בבבל וכיוצא בה צריך להרחיק ארבע אמות:
+<b>מעמיק שלשה טפחים.</b> בעל השדה שיצאו שרשי אילנות חבירו לתוך שדהו, קוצצן בעומק שלשה טפחים ואינו חושש:
+<b>והעצים שלו.</b> של בעל השדה. והוא שיהיה המקום שחופר רחוק מאילן חבירו שש עשרה אמה או יותר. אבל פחות מכן, העצים לבעל האילן. דעד שש עשרה אמה מינק ינקי, טפי לא ינקי:
+
+Mishnah 13
+
+<b>קוצץ.</b> הענפים עד גובה מלא מרדע, שלא יעכבוהו מלהוליך מחרשתו שם:
+<b>מרדע.</b> מלמד הבקר:
+<b>החרוב והשקמה.</b> שצילן מרובה וקשה לשדה:
+<b>כנגד המשקולת.</b> קוצץ כל מה שנוטה לתוך שדהו. משקולת, חוט שבוני החומה תולים בה משקולת של אבר:
+<b>ואם בית השלחין היא.</b> ארץ צמאה למים:
+<b>כל האילן כנגד המשקולת.</b> אפילו אינו חרוב ושקמה, קוצץ כנגד המשקולת. שהצל רע לבית השלחין:
+<b>אבא שאול אומר כו׳</b> ארישא קאי, דאמר ת״ק קוצץ מלא מרדע ואפילו היא אילן סרק חוץ מחרוב ושקמה, ואמר ליה אבא שאול כל אילן סרק שאינו עושה פירות קוצץ כנגד המשקולת. ואין הלכה כאבא שאול:
+
+Mishnah 14
+
+<b>אילן הנוטה לרה״ר.</b> קוצץ את הענפים התחתונים כדי שיהא הגמל עובר ורוכבו:
+<b>גמל טעון פשתן.</b> ואין צריך לקוץ כדי גמל ורוכבו, דרוכב גחין וחליף תותיה:
+<b>מפני הטומאה.</b> שמא יאהילו הענפים על כזית מן המת וכיוצא בה ויטמא האדם העובר שם. והלכה כת״ק בלבד:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>חזקת הבתים.</b> מי שאבד שטרו והביא עדים שהחזיק שלש שנים בכל הנך דכתיבי במתניתין, נאמן לומר שהם לקוחים בידו, ולא אמרינן ליה אייתי שטר מכירה שמכרוה לך, דעד תלת שנים מזדהר איניש בשטריה, טפי מתלת שנים לא מזדהר, ואמרינן לכשנגדו, אם איתא דלא זבנתה היה לך למחות ולומר בפני שנים דעו שפלוני אכיל לה לארעאי בגזלנותא, והיה הדבר מגיע לאזניו והיה נזהר בשטרו, דחברך חברא אית ליה, וחברא דחברך חברא אית ליה, ומדלא מחית את הוא דאפסדת:
+<b>שובכות.</b> שמגדלים בהם יונים:
+<b>בית הבדים.</b> שעוצרים בהם זיתים לעשות שמן:
+<b>בית השלחין.</b> מתוך שמעיין בתוכו שמשקין אותו ממנו תמיד, עושה פירות תדיר. וכל דבר שעושה פירות תדיר חזקתו שלש שנים מיום ליום:
+<b>והעבדים.</b> ואע״ג דקיימא לן הגודרות אין להם חזקה, כלומר הצאן, מלשון גדרות צאן, אין להם חזקה וה״ה לכל בעלי חיים, היינו חזקה לאלתר הוא דאין להם, שאם היו הצאן והעבד ידועים שהם של אדם אחד ונכנסו בביתו של אדם אחר וטען זה שנכנסו בביתו לקוחים הם בידי והרי אני מוחזק בהם, אין זו חזקה, שכן דרכם ללכת מבית לבית. אבל אם החזיק העבד שלש שנים הויא חזקה ואין צריך לשטר מכירה:
+<b>שדה הבעל.</b> המסתפקת ממי גשמים אינה עושה פירות אלא פעם אחת בשנה:
+<b>חזקתה שלש שנים.</b> ואינה צריכה מיום ליום:
+<b>רבי ישמעאל אומר שלשה חדשים וכו׳</b> שיש תבואה גדלה לשלשה חדשים, כגון שעורים ושבולת שועל ועדשים, ונמצא אוכל שלש תבואות בשמונה עשר חודש:
+<b>רבי עקיבא אומר.</b> יש דבר שגדל לשלשים יום, כגון שחת וירקות. לפיכך אם אכלה ארבעה עשר חודש הויא חזקה. ורבי ישמעאל סבר, דבאכילת שחת וירקות לא הויא חזקה, אלא באכילת תבואה ופירות גמורים:
+<b>במה דברים אמורים.</b> שצריך שמונה עשר חודש לשדה הבעל:
+<b>בשדה הלבן.</b> שכל פירותיה נלקטין בפרק אחד, לפיכך צריך שלש שנים:
+<b>אבל בשדה האילן.</b> שפירותיה נלקטים לפרקים ענבים בפרק אחד, וזיתים בפרק אחד, ותאנים בפרק אחד:
+<b>כנס את תבואתו.</b> יין של גפנים:
+<b>מסק את זיתיו וכנס את קיצו.</b> ליקט תאנים ויבשן והכניסן לביתו, הרי זו חזקה כאילו הן שלש שנים. ואין הלכה לא כרבי עקיבא ולא כרבי ישמעאל:
+
+Mishnah 2
+
+<b>שלש ארצות לחזקה.</b> שלש ארצות בארץ ישראל חלוקות זו מזו לענין חזקה, שאם החזיק באחד מאלו הארצות והיה בעל הקרקע באחרת אין חזקתו חזקה, לפי שאין שיירות מצויות מזו לזו. ואף על פי שאינן שעת חירום ומלחמה, כשעת חירום דמי, ואם היה בעל הקרקע מוחה לא היה מי שיודיע לזה המחזיק, לפיכך היה ראוי לזה המחזיק ליזהר בשטרו, וכיון שלא נזהר הפסיד:
+<b>עד שיהא עמו במדינה.</b> שיהיו שניהם ביהודה או שניהם בעבר הירדן, ואף על פי שזה בעיר אחת וזה בעיר אחרת דכיון דשיירות מצויות היה לו למחות, וכיון דלא מיחה הפסיד:
+<b>אמר רבי יהודה וכו׳</b> קסבר רבי יהודה טעמא דחזקה לאו משום דעד תלת שנין מזדהר אינש בשטריה, טפי לא מזדהר, אלא טעמא דחזקה לדידיה, משום דלא שביק איניש דאכלי ארעא דידיה אפילו שעה אחת ושתיק, והאי דהרחיקו תלת שנין כדי שאם היה באספמיא וכו׳, אבל אם היה עמו בעיר, לאלתר הוי חזקה. ובשלש ארצות הללו שאין שיירות מצויות, בתלת שנין מיהא הוי חזקה. ואין הלכה כרבי יהודה:
+
+Mishnah 3
+
+<b>כל חזקה שאין עמה טענה.</b> שיטעון למה מחזיק בשל חבירו, אינה חזקה:
+<b>והבא מחמת ירושה.</b> שהחזיק בה שלש שנים מכח ירושת אביו, שהיתה של אביו ביום מותו:
+<b>אין צריך טענה.</b> לברר איך באה ליד אביו. ומיהו ראיה בעי שראו אביו דר בו יום אחד:
+<b>האומנים.</b> שמתקנים כלים:
+<b>אין להם חזקה.</b> אם הם מוחזקים בכלים של אחרים אין יכולים לטעון לקוחים הם בידי, ואפילו הם כלים שאין עשויין להשאיל ולהשכיר. והני מילי כשהכלי מצוי בפנינו ביד האומן. אבל אם לא נמצא הכלי בפנינו ביד האומן, אלא שבא אחד מן השוק וטען לאומן כלי יש לי אצלך שנתתי לך לתקן, החזירהו לי, וטען האומן אמת שהוא אצלי אבל אתה מכרת לי, נאמן האומן בשבועה, במגו דאי בעי אמר לא היה דברים מעולם או החזרתי לך. וכן, טען האומן כך פסקת לי בשכר תקונו, והלה אומר לא פסקתי אלא פחות, אם הכלי מצוי בפנינו ביד האומן, בעל הכלי נאמן. ואם אין הכלי מצוי בפנינו ביד האומן, הרי האומן נאמן בשבועה, ואפילו מסר לו בעדים, במגו דאי בעי אמר החזרתיו לך:
+<b>והשותפים.</b> שיש להן קרקע בשותפות ואכל אחד מהן שלש שנים כל הפירות, אינה חזקה. והני מילי, דאין בקרקע דין חלוקה. אבל אם יש בקרקע דין חלוקה ואכלה אחד מהן שלש שנים, הוי חזקה:
+<b>והאריסים.</b> שיורדים לקרקע למחצה לשליש ולרביע, ואכל כל הפירות שלש שנים, אינה חזקה. ודוקא באריסי בתי אבות שהוא כמו אפוטרופוס על הבן. אבל האריס שהורידו בעל הקרקע עצמו ואכל כל הפירות שלש שנים, יש לו חזקה:
+<b>ואין לאיש חזקה בנכסי אשתו.</b> ואפילו כתב לה בעודה ארוסה דין ודברים אין לי בנכסיך ולא בפירותיהן, דהשתא אינו אוכל פירות מן הדין, ואח״כ הביא ראיה שאכל פירות שלש שנים, לא הויא חזקה, דאורחא דאתתא להניח לבעלה שיאכל פירות נכסיה בין כדין בין שלא כדין:
+<b>ואין לאשה חזקה בנכסי בעלה.</b> ואפילו ייחד לה קרקע למזונותיה ואכלה פירות מקרקע אחרת של בעלה שלש שנים, אפילו הכי לא הויא חזקה, שדרך האיש להניח לאשתו שתאכל בנכסיו אפילו בדבר שאין לה בו זכות:
+<b>ולא לאב בנכסי הבן ולא לבן וכו׳</b> לפי שהם כאפוטרופסים זה על זה:
+<b>במה דברים אמורים.</b> דאינה חזקה:
+<b>במחזיק.</b> בחזקה שיש עליה ערעור, שחבירו טוען גזולה היא בידך:
+<b>אבל הנותן מתנה.</b> בפנינו, ואמר למקבל המתנה לך חזק וקנה, כל הנך דאמרינן לעיל במתניתין דאין להם חזקה, משהחזיקו כשאר מקבלי מתנה, קנו, ואין הנותן יכול לחזור בו. והאשה שנתנה או שמכרה לבעלה נכסי מלוג שלה, משהחזיק בהן הבעל קנה, ואינה יכולה לומר נחת רוח עשיתי לבעלי. דדוקא בנכסי צאן ברזל או בקרקע שייחד לה בעלה בכתובתה אמרינן שאין מכרה מכר ואין מתנתה מתנה מפני שיכולה לומר נחת רוח עשיתי לבעלי, מפני שיש לבעלה שייכות בהן. אבל בנכסי מלוג שאין לבעלה בעיקרן שום שייכות, אינה יכולה לומר נחת רוח עשיתי לבעלי. וכן האיש שמכר לאשתו מנכסיו, אם המעות שקנתה בהן האשה אותן נכסים לא היו טמונים אצלה, המכר קיים, ויהיו אותן הנכסים לאשה והבעל אוכל פירות. ואם היו אותן מעות טמונים אצלה, המכר בטל, דאמר, לגלויי זוזי שהיו טמונים אצלה אמרתי שאני מוכר לה:
+<b>והאחין שחלקו.</b> והחזיק כל אחד מהן בחלקו, אין יכולים לחזור:
+<b>והמחזיק בנכסי הגר.</b> שמת ואין לו יורשים, וכל הקודם להחזיק בנכסיו זכה:
+<b>נעל.</b> שעשה דלת:
+<b>וגדר.</b> או שעשה חומה:
+<b>ופרץ.</b> או שפרץ בה פרצה:
+
+Mishnah 4
+
+<b>משלשין ביניהם.</b> כל כת יתן השליש. שהרי הן שלשה כתות לשלש שנים:
+<b>שלשה אחים.</b> לכל שנה אח אחד ואחר עם האח, שאותו אחר מעיד עם כולן:
+<b>הרי כאן שלש עדיות.</b> דמאי דמסהיד האי לא מסהיד האי, ולכך עדותן כשרה:
+<b>והן עדות אחת.</b> לענין הזמה שאם הוזמו משלשין ביניהן, ואין נעשים זוממין עד שיוזמו כולן:
+
+Mishnah 5
+
+<b>שיש להם חזקה.</b> אם החזיק בקרקע חבירו לענין זה שלשה שנים הויא חזקה:
+<b>היה מעמיד בהמתו בחצר.</b> האי תנא בחצר השותפים קא מיירי דלא קפדי אהדדי אהעמדת בהמה וכיוצא בה, ומשום הכי לא הויא חזקה אפילו כי החזיק להאי מלתא שלש שנים:
+<b>אבל אם עשה מחיצה וכו׳</b> דבכי האי גוונא ודאי קפדי, אי שתיק לה שלש שנים ולא מיחה, ודאי הויא חזקה. ורבינו משה בר מיימוני פירש, דבשותף דקפיד אעשיית מחיצה, אם עשה שותפו מחיצה ולא מיחה לאלתר הויא חזקה. אבל אינש דעלמא אע״פ שעשה מחיצה ולא מיחה לא הויא חזקה עד לאחר שלש שנים:
+
+Mishnah 6
+
+<b>המרזב.</b> צנור קטן שנותנים אותו בסוף צנור הגדול ההולך על פני כל הגג:
+<b>אין לו חזקה ויש למקומו חזקה.</b> אם היה שם מרזב ובא בעל החצר לעקרו לגמרי שלא ישפכו מי הגג לתוך חצרו, אינו יכול, שכבר יש לו חזקה לזה שיהיו מימי גגו שופכים דרך אותו מרזב. אבל אם בא להפכו, שהיה מונח לרוח דרומי ובא לתת אותו לרוח צפוני, אין בעל המרזב יכול לעכב עליו, דלאו מידי אפסדיה, ואין לו חזקה שיהיה תמיד עומד ברוח זו:
+<b>מרזב.</b> מקום שהטפה של גשמים זבה ממנו. מר, טפה. כמו הן גוים כמר מדלי (ישעיהו מ׳:ט״ו):
+<b>מזחילה.</b> צנור גדול המחזיק כל אורך הגג. והוי מלתא דקביעותא, לכך יש לו חזקה:
+<b>סולם המצרי.</b> קטן ואינו קבוע, ולא קפיד עליה אם נותן אותו לתוך חצר חבירו כדי לעלות בו לגגו ולשובכו, לכך אין לו חזקה:
+<b>חלון המצרית.</b> חלון קטן שאין ראשו של אדם נכנס בו:
+<b>אין לו חזקה.</b> ואי בעי בעל החצר לבנות כנגד החלון ולסתמו, לא מצי בעל החלון לומר כבר החזקתי בו ואינך יכול לסתום, דאמר ליה היאך, לא נתפייסתי אלא לפי שלא היה לי בו היזק. ואפילו הכי אי הוה בעי מעיקרא כשפתחו הוי מצי מעכב עליו שלא יפתחנו, ואפילו היה גבוה יותר מארבע אמות, דמצי אמר ליה שמא תשים ספסל סמוך לחלון ותביט בי, ואחר שהניחו נמי ופתח, אין לו חזקה:
+<b>ולצורית יש לו חזקה.</b> חלון שראשו של אדם נכנס בו, ואפילו הוא למעלה מארבע אמות. או חלון. העשוי לאורה, ואפילו הוא קטן מאד. או חלון שהוא למטה מארבע אמות. כל אחד משלשה חלונות הללו אם הניחו ופתח, יש לו חזקה ושוב אין יכול לבנות כנגדו ולסתמו, דיש חזקה לנזקין. חוץ מעשן ואבק ובית הכסא כלומר ריח רע, שאלו השלשה אין להם חזקה אפילו החזיק בהם כמה שנים. אבל היזק ראיה יש לה חזקה. ולא בעי חזקה לנזקין שלש שנים, אלא מכי קאי נזקא כדי שיוכל לומר לניזק כבר ידעת בנזק ולא מחית, הויא חזקה:
+<b>מלבן.</b> בנין מבחוץ כעין משקוף מלמעלה ואסקופה מלמטה:
+<b>זיז.</b> עץ או אבן היוצא מכותלו לאויר חצר חבירו, אם יש בו טפח או יותר, יש לו חזקה ואין יכול בעל החצר לבנות כנגדו לסתום הזיז מאחר שהחזיק בו:
+<b>ויכול למחות בו.</b> כשבא בעל הכותל להוציא הזיז שיש בו טפח או יותר, יכול בעל החצר למחות בו שלא יוציאנו:
+<b>פחות מטפח.</b> לא הוי מידי דקביעותא, לכך לא הוי חזקה ויכול לבנות כנגדו ולסתמו. וכשבא בעל הכותל להוציאו לכתחלה, אין בעל החצר יכול לעכב עליו:
+
+Mishnah 7
+
+<b>לחצר השותפים.</b> לחצר שיש לו שותפות בה, וכל שכן לחצר חבירו. משום היזק ראיה:
+<b>לקח בית בחצר אחרת.</b> הסמוכה לחצר זו שיש לו בה שותפות. לא יפתח לו פתח לחצר זו. שמרבה עליהם דריסת הרגל מדיירי אותו בית:
+<b>בונה חדר לפנים מביתו.</b> שאינו מוסיף כלום אלא חולק ביתו לשנים. דבלאו הכי יכול למלאות ביתו דיורין אם ירצה:
+<b>פתח כנגד פתח.</b> דאמר קרא (במדבר כ״ד:ב׳) וישא בלעם את עיניו וירא את ישראל שוכן לשבטיו. מה ראה, ראה שלא היו פתחיהן מכוונים זה כנגד זה:
+<b>קטן לא יעשנו גדול.</b> דאמר ליה בפתחא זוטא מצינא לאצטנועי מינך, בפתחא רבא לא מצינא לאצטנועי מינך:
+<b>אחד לא יעשנו שנים.</b> דאמר ליה בחד פתחא מצינא לאצטנועי, בתרי פתחי לא מצינא לאצטנועי:
+<b>אבל פותח הוא לרשות הרבים.</b> דאמר ליה, סוף סוף קא בעית לאצטנועי מבני רשות הרבים:
+
+Mishnah 8
+
+<b>אין עושין חלל תחת רשות הרבים.</b> אפילו קביל עליה כל הזיקא דאתי מחמתיה. שאין בני אדם רוצים [ליזוק ולירד לדין] לדון על עסק ממונם:
+<b>רבי אליעזר מתיר.</b> ובלבד שיכסנו בחוזק כדי שתהא עגלה מהלכת עליו טעונה אבנים. ולא חיישינן שמא לימים יתקלקל הכיסוי. ואין הלכה כרבי אליעזר:
+<b>זיזין.</b> רהיטים קטנים:
+<b>גזוזטראות.</b> קורות גדולות. שמא יכשלו בהן בני רשות הרבים:
+<b>כונס לתוך שלו.</b> שמכניס בקרקע שלו כשיעור הוצאת הזיזין ומוציא:
+<b>הרי זו בחזקתה.</b> דטוענין ללוקח ואמרינן שמא זה שמכרה לו כנס בתוך שלו:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>המוכר את הבית.</b> היציע. כמין חדר שעושין סביבות כותלי הבית מבחוץ, כמו שהיה במקדש דכתיב (מלכים א ו) והיציע התחתונה. ויש שעושין אותה בעובי הכותל. ואף על פי שפתוח לבית ותשמישו בתוכו, אפילו הכי אינו מכור. והוא דהוי ארבע אמות. אבל אי לא הוי ארבע אמות, לא חשיב, ונמכר עם הבית:
+<b>ולא את החדר שלפנים.</b> מן הבית. ואף על פי שהוא פתוח לבית ודריסתו עליו:
+<b>בזמן שיש לו מעקה גבוה עשרה.</b> חשוב בפני עצמו ולא בטל לגבי בית:
+<b>רבי יהודה אומר וכו׳</b> ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>בור.</b> חפירה בקרקע:
+<b>דות.</b> בנין של אבנים על גבי קרקע עשוי כעין בור:
+<b>אף על פי שכתב לו עומקא ורומא.</b> לא קנה בור ודות, הואיל ותשמישן חלוק מן הבית, שאין עשויין אלא לשאוב מים. עד שיכתוב לו מארעית תהומא עד רום רקיעא:
+<b>וצריך.</b> המוכר:
+<b>ליקח לו דרך.</b> מן הלוקח, לילך לבור ודות. דמוכר בעין יפה הוא מוכר ולא שייר לעצמו כלום:
+<b>וחכמים אומרים אינו צריך.</b> דסברי מוכר בעין רעה הוא מוכר, וכשמכר הבית שייר לעצמו דרך שילך לבור ולדות:
+<b>בזמן שאמר חוץ מאלו.</b> חוץ מבור ודות, דתנאי שלא לצורך הוא ולאטפויי דרך קאתי:
+<b>מכרן לאחר.</b> מכר הבור ודות לאחר, ושייר הבית לעצמו:
+<b>רבי עקיבא אומר אין הלוקח צריך ליקח ממנו דרך.</b> דמוכר בעין יפה מוכר, וכשמכר לו הבור והדות, דרך נמי מכר לו. והלכה כרבי עקיבא:  
+
+Mishnah 3
+
+<b>המוכר את הבית.</b> סתם:
+<b>מכר את הדלת.</b> שכל תשמישי הבית הקבועים בו בכלל הבית הם:
+<b>אבל לא את המפתח.</b> דמידי דמיטלטל הוא:
+<b>המכתשת.</b> הקבועה בקרקע:
+<b>האיצטרובל.</b> עיגול של עץ שעליו מעמידים הרחים. וקבוע הוא:
+<b>הקלת.</b> אפרכסת שעושים סביב לרחים לקבל הקמח הנטחן שלא יפול לארץ. ומיטלטל הוא:
+<b>ולא את התנור ולא את הכירים.</b> דמיטלטלים הם. ואית ספרים דגרסי, מכר תנור מכר כירים. ומיירי בקבועים ומחוברים בקרקע:
+<b>הרי כולם מכורים.</b> כל הני תשמישי דביתא. אבל שאר מאני תשמישתיה אינם מכורים. אפילו אמר וכל מה שבתוכה, לא רבה אלא תשמישים המיוחדים לבית כגון מפתח וקלת וכיוצא בהן:
+
+Mishnah 4
+
+<b>מכר את הבתים.</b> הפתוחים לחצר:
+<b>ובורות שיחים ומערות.</b> שבתוך הבתים. ואע״ג דהמוכר בית לא מכר בור שיח ומערה, לגבי חצר מיהא בטלים הן:
+<b>בין כך ובין כך.</b> אפילו אמר כל מה שבתוכה, לא מכר את המרחץ וכו׳. דאינן בכלל חצר:
+<b>רבי אליעזר אומר וכו׳</b> ואין הלכה כר׳ אליעזר:
+
+Mishnah 5
+
+<b>מכר את הים.</b> האבן שנותנים בתוכה הזיתים בשעת טחינתן:
+<b>הממל.</b> הרכב העליונה שבה מפרכים הזיתים:
+<b>הבתולות.</b> כלונסות של ארז שמעמידין בהם קורות בית הבד:
+<b>עכירין.</b> נסרים כבדים שנותנים על האמתחות ששמים בהם הזיתים הכתושים כדי לכבשן:
+<b>הגלגל.</b> שמגלגל האבן ומכביד על הזיתים הכתושים להוציא שמנן:
+
+Mishnah 6
+
+<b>הנסרים.</b> לוחות שמשימין עליהם הבגדים:
+<b>הספסלים.</b> שיושבים עליהם. ויש גורסים ספלים, שנותנים בהם מים לרחוץ:
+<b>וילאות.</b> מסך כנגד הפתח. פירוש אחר, אלונטית שמסתפגין בה. ויש אומרים סינר שמכסין בו הערוה כשיושבין במרחץ:
+<b>מגורות של מים.</b> בריכות השופכות מים למרחץ:
+<b>אוצרות של עצים.</b> שמחממין בו המרחץ:
+
+Mishnah 7
+
+<b>מכר בתים.</b> וכל שכן חצרות שהן עיקר העיר:
+<b>בית השלחין.</b> גנות ופרדסין השייכין לעיר:
+<b>אבל לא המטלטלין.</b> מאני תשמישתא, כגון מפתח וקלת וכיוצא בהן. וכל שכן שלא מכר חטי ושערי:
+<b>הרי כולן מכורים.</b> אפילו עבדים ובהמות דמטלטלי דניידי נינהו. וכל שכן חטי ושערי דהוו מיטלטלי דלא ניידי:
+<b>הסנטר.</b> העבד הממונה לשמור העיר. ואין הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 8
+
+<b>האבנים שהם לצרכה.</b> לעשות גדר:
+<b>ואת הקנים.</b> שקושרים בהם הגפנים:
+<b>ואת מחיצת הקנים.</b> קנים הרבה גדלים בקלח אחד, כשהיא פחותה מבית רובע אז היא בטלה לגבי השדה:
+<b>שומרה.</b> סוכת שומרים המחוברת לקרקע בטיט:
+<b>ואת החרוב.</b> בבחרותו שעדיין לא הורכב. דכשמזקין מתגבר ומרכיבין אותו ויש לו שם בפני עצמו ולא בטיל לגבי שדה:
+<b>ואת בתולת השקמה.</b> בבחרותה קודם שחתכו ענפיה. דכשמזקין קוצצים הענפים וגדלין הרבה במקומן וקרוי סדן שקמה:
+
+Mishnah 9
+
+<b>לא מכר את מחיצת הקנים וכו׳</b> שכל אלה חשובים כשדה בפני עצמן:
+<b>לא מכר את הבור.</b> אע״פ שמכר לו השדה אין אלו מכורין:
+<b>וצריך המוכר ליקח לו דרך מן הלוקח.</b> לבוא לבור ולגת. דמוכר בעין יפה מוכר כדפרישנא לעיל:
+<b>נתן את כולן.</b> ואפילו למאן דאמר מוכר בעין רעה מוכר וצריך הלוקח ליקח לו דרך היכא דמכר לו אחד מכל אלו ושייר השדה לעצמו, דוקא במוכר אמרינן הכי, משום דהוה ליה ללוקח לאתנויי ולפרושי וכיון דלא אתני איהו הוא דאפסיד, אבל גבי נותן שמקבל המתנה מתבייש לומר לנותן פרש לי מה שאתה נותן לי, לא אמרינן מדלא פירש איהו הוא דאפסיד, אלא אמרינן בעין יפה נתן ואין צריך מקבל המתנה ליקח לו דרך. וכן נמי כל הני דאמרינן לעיל לא מכר לפי שאינן בכלל שדה, ואפילו הני דאינן בכלל כל מה שבתוכה כגון חרוב וסדן השקמה ובור וגת, אם נתן השדה מתנה, נתן את כולן, משום דבעין יפה יותר מדאי הוא נותן:
+<b>זכו בשדה זכו בכולן.</b> אפילו בור וגת ושובך שבשדה. מפני שכל אחד זוכה בשלו ומסתלק מחבירו מכל וכל:
+<b>החזיק בכולם.</b> ואף על גב דחרוב ושקמה לא בטילי לגבי שדה, הוו כשתי שדות ואין מיצר ביניהן דאם החזיק באחת מהן קנה חברתה:
+<b>הקדיש כולם.</b> דמקדיש בעין יפה מקדיש:
+<b>לא הקדיש אלא את החרוב.</b> מכל הנך דאמרינן במתניתין גבי מכר לא מכר, גבי הקדש נמי לא הקדיש, דדעת מקדיש כדעת מוכר, לבד מחרוב המורכב וסדן השקמה, דאף על גב דבמכר לא מכר, בהקדש קדשי. וטעמא, הואיל ומשדה הקדש קא ינקי:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>המוכר את הספינה.</b> סתם:
+<b>מכר את התורן.</b> עץ גבוה שתולין עליו את הנס. והנס הוא כמין וילון שתולין בתורן לנגד הרוח:
+<b>עוגין.</b> ברזל שקושרין אותו בחבל וזורקין אותו בעומק המים לעכב ולעגן הספינה:
+<b>מנהיגים.</b> אלו המשוטות שבהם מוליכין הספינה למקום שרוצים:
+<b>מרצופין.</b> אמתחות שנותנים בהם הסחורה. 
+<b>אנתיקי.</b> הפרקמטיא שבתוך הספינה. וכל הני דחשיב הכא דבמכר לא מכר, אם נתן והקדיש את הספינה לא הוו הנך בכלל המתנה וההקדש. ולא דמי לבור ודות וגת דפרקין דלעיל דכולהו מקרקעי נינהו ובטלי לגבי שדה לענין הקדש ומתנה, אבל הנך לא בטלי כלל:
+<b>פרדות.</b> בהמות המושכות את הקרון. והוא שאין אדוקים בו בשעת המכירה. ואית דמפרשי. פרדות. עצים הנפרדים מן העגלה שמושכים את העגלה בהם. והוא שלא יהיו קשורים בה בשעת המכירה:
+<b>צמד.</b> הוא העול שצומד ומחבר את השוורים יחד:
+<b>אין הדמים ראיה.</b> והא דאמר דשתות קנה ומחזיר אונאה יותר משתות בטל מקח, הני מילי בכדי שהדעת טועה, דסבור הלוקח ששוה כך, והוי מקח טעות, אבל בכדי שאין הדעת טועה, כגון דקנה צמד ששוה זוז. במאתים, אמרינן במתנה נתנם לו ואין כאן בטול מקח. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>לא מכר את כליו.</b> בכלים העשויים לרכיבה כגון אוכף ומרדעת, כולי עלמא לא פליגי דקנה אפילו אינם עליו בשעת מכירה. כי פליגי, בכלים של משאוי, כגון שק ודיסקיא, ת״ק סבר לא מכר הכלים של משאוי שעליו, ונחום המדי סבר מכר הכלים של משאוי שעליו. והלכה כתנא קמא ולא קנה הכלים של משאוי ואפילו היו עליו בשעת מכירה:
+<b>חמורך זה.</b> משמע כמות שהוא עם כליו:
+<b>חמורך הוא.</b> הוי כשואל לו חמורך הוא, מכור אותו לי. והוי כמוכר חמור סתם, ואין כליו מכורים ואפילו הן עליו בשעת מכירה. ואין הלכה כרבי יהודה:
+
+Mishnah 3
+
+<b>המוכר את החמור מכר את הסייח.</b> בנו של חמור. ובגמרא מוקי לה כגון שאמר לו חמור מניקה אני מוכר לך. דחלב האתון למאי מהני, אלא ודאי היא ובנה קאמר ליה. וסיפא דאמר פרה מניקה אני מוכר לך לא קנה את בנה, דפרה לחלבה עומדת, ופרה וחלבה קאמר ליה:
+<b>מכר אשפה.</b> מקום גבוה שלשה טפחים או יותר, או עמוק שלשה טפחים או יותר, שרגיל להניח שם זבל בהמותיו:
+<b>מכר בור מכר מימיו.</b> מתניתין יחידאה היא. ופליגי רבנן עלה ואמרי מכר בור לא מכר מימיו. והלכה כחכמים:
+<b>הלוקח פירות שובך.</b> מה שילדו היונים כל השנה:
+<b>מפריח.</b> הלוקח:
+<b>בריכה ראשונה.</b> ויניחנה למוכר. וכל שני ולדות קרויין בריכה. ומניחן עם אמם כדי להיות לצוותא לאמם שלא יברחו:
+<b>פירות כוורת.</b> דבורים הנולדים מן הכוורת זאת השנה. נוטל הלוקח שלשה נחילים, שלשה חבורות מוולדות הדבורים הראשונים היוצאים מן הכוורת ומכניסן לתוך הכוורת שלו. שהראשונים הם חשובים, ואחרון אחרון גרוע. ומשם ואילך מסרס, כלומר נוטל אחת ומניח אחת למוכר, כדי שיגדלו ויתחברו עם האבות כדי שתתיישב הכוורת. וכן לעולם:
+<b>חלות דבש.</b> הדבש עם השעוה יחד מעורבים עשוי חלות חלות:
+<b>מניח שתי חלות.</b> שמתפרנסים הדבורים מהם כל ימות הגשמים:
+<b>גרופיות.</b> ענפים. וחוזר וצומח:
+
+Mishnah 4
+
+<b>הקונה שני אילנות.</b> סתמא, לא קנה קרקע כלל סביבותיו:
+<b>הגדילו.</b> הרחיבו הענפים:
+<b>לא ישפה.</b> לא יכרות אותם בעל הקרקע אע״פ שהצל שלהם מזיק לקרקע שלו, דכיון דאין לו קרקע לבעל האילנות הרי בעל הקרקע שעבד לו קרקעו לכל צרכן כל זמן שהם קיימים:
+<b>גזע.</b> כל שהוא למעלה מן הארץ שרואה פני חמה:
+<b>שרשין.</b> כל שהן למטה מן הארץ:
+<b>שלו.</b> של בעל האילן. ולא שיניחנו שם ויגדל, דחיישינן שמא תגביה הקרקע עד שיתכסה האילן היוצא מן הגזע מקצתו בקרקע וייראו כשלשה אילנות, ויאמר לו הלוקח שלשה אילנות מכרת לי ויש לי קרקע, אלא יקוץ אותו וישרפנו:
+<b>ואם מתו.</b> שיבש האילן:
+<b>אין לו קרקע.</b> שיוכל ליטע אחר במקומו:
+<b>קנה קרקע.</b> דחשיבי שדה האילן. וקנה בקרקע שיש בין אילן לאילן, ותחתיהן וחוצה להן כמלא אורה וסלו, כדי שיכול לעמוד מלקט הפירות עם הסל שלו. והני מילי, כשיש בין אילן לאילן לא פחות מארבע אמות ולא יותר על שש עשרה אמה, אז קנה בקרקע שבין אילן לאילן ותחתיהן וחוצה להן כדאמרן. אבל אם יש בין אילן לאילן פחות מארבע אמות או יותר משש עשרה אמה, לא קנה קרקע:
+
+Mishnah 5
+
+<b>לא מכר את הרגלים.</b> בתוספתא תניא, במה דברים אמורים במקום שלא נהגו, אבל במקום שנהגו הכל כמנהג המדינה:
+<b>מכר את הקנה.</b> את הריאה. ונקראת על שם הקנה שלה:
+
+Mishnah 6
+
+<b>ארבע מדות.</b> דינים חלוקים זה מזה:
+<b>מכר לו חטים יפות.</b> התנה עמו שיתן לו חטין יפות ונמצאו רעות, הוי כאונאה, ולכך יכול לחזור בו מי שנתאנה בלבד, דהוא לוקח, אבל מוכר אינו יכול לחזור בו ואפילו הוקרו החטין הרבה:
+<b>אין אחד מהז יכול לחזור בו.</b> ואפילו הוקרו או הוזלו. ולא מצי לוקח למימר אני ליפות נתכוונתי והאי דאמינא רעות משום דרע רע יאמר הקונה. וכן איפכא לא מצי מוכר למימר אני לרעות נתכוונתי והאי דאמינא יפות דדרך המוכר לומר לרע טוב:
+<b>שחמתית.</b> אדומה. וכל חום (בראשית ל) מתרגמינן שחום:
+<b>ונמצאת לבנה.</b> ואיכא דניחא ליה בהאי ואיכא דניחא ליה בהאי. וכל כהאי גוונא הוי מקח טעות לשניהם ושניהם יכולים לחזור. דאילו ביפות ונמצאו רעות כולי עלמא ניחא להו ביפות:
+<b>יין ונמצא חומץ.</b> איכא דניחא ליה בחמרא ואיכא דניחא ליה בחלא:
+
+Mishnah 7
+
+<b>משך.</b> מרשות הרבים בסמטא או בחצר של שניהם, קנה. אבל משיכה ברשות הרבים לא מהניא:
+<b>אע״פ שלא מדד.</b> וכגון שפסק לו מתחלה הדמים בכך וכך יתן לו המדה. אבל לא פסק לו הדמים, אפי׳ מדד ומשך לא קנה, דלא סמכא דעתייהו, שהמוכר יכול להעלות הדמים כמו שרוצה, והקונה אומר איני קונה אלא בזול:
+<b>מדד.</b> המוכר ללוקח ברשות הרבים, אפילו בכליו של לוקח, לא קנה, שאין כליו של אדם קונים לו ברשות הרבים. ואם לוקח עצמו מדד, אפילו ברשות הרבים קנה בהגבהה:
+<b>אם היה פקח.</b> הלוקח:
+<b>שוכר את מקומו.</b> אם הוא ברשות בעלים. ומקומו קונה לו. ובמשאות גדולות איירי דאין דרכן להגביה, לכך קני במשיכה:
+<b>עד שיטלטלנו.</b> היינו הגבהה. ואורחא דמלתא נקט, דדרך מגביה לטלטל ממקום למקום:
+<b>ואם היה מחובר לקרקע.</b> בגמרא מוקי לה כגון שאמר לו מוכר ללוקח לך ויפה לי קרקע כל שהוא וקני כל מה שעליה, דכיון ששכרו לעשות מלאכה בקרקע שלו ועשה בו מלאכה כל שהוא, קנה שכירותו, וקנה נמי אותו דבר שרוצה להקנות לו עם השכירות, לפיכך אם תלש כל שהוא קנה:
+
+Mishnah 8
+
+<b>עד שלא נתמלאה המדה למוכר.</b> במידה שאינה של שניהם מיירי, והמשאיל השאילה לשניהם, והרי היא שאולה למוכר עד שימלאנה, ומשם ואילך היא שאולה ללוקח, לפיכך עד שלא נתמלאה המדה שהכלי שאול למוכר, לא קנה לוקח, ומשנתמלאה המדה שהכלי שאול ללוקח, קנה לוקח, שקנו לו כליו. ובסמטא מיירי או ברשות הלוקח:
+<b>היה סרסור ביניהם ונשברה החבית.</b> והיתה החבית שלו:
+<b>נשברה לסרסור.</b> ולא אמרינן שלוחו של לוקח הוא ונשברה ללוקח:
+<b>וחייב להטיף לו שלש טפין.</b> המוכר ללוקח. מן הנדבק בדופני המדה לאחר שעירה היין והשמן:
+<b>הרכינה ומיצה.</b> הטה את המדה על צדה לאחר שעירה השמן והיין והטיף שלש טפין, ונתאסף מיצת המדה לשולי הכלי. אל מקום אחד:
+<b>הרי הוא של מוכר.</b> שהרי נתייאש הלוקח ממנו:
+<b>והחנוני אינו חייב להטיף שלש טפין.</b> לפי שהוא טרוד, שמוכר כל שעה:
+<b>ר׳ יהודה אומר.</b> לא אמרו שחנוני פטור מלהטיף שלש טפין, אלא ערב שבת עם חשיכה. ואין הלכה כר׳ יהודה:
+
+Mishnah 9
+
+<b>השולח בנו.</b> קטן אצל החנוני ובידו פונדיון שהם שני איסרין, להביא לו באיסר שמן ואיסר אחד יתן לו, וכן עשה, ושבר התנוק את הצלוחית ונשפך השמן ואיבד את האיסר שנתן לו החנוני. חנוני חייב. בשמן ובצלוחית ובאיסר. דלא שלח האב את בנו הקטן אל החנוני אלא לאודועי ליה שהוא צריך לשמן, לא שישלח השמן על ידו. ובגמרא פריך, אמאי חייב החנוני על הצלוחית אבדה מדעת היא. שהרי הוא עצמו שלחה ביד בנו. ומשני, כגון שנטלה חנוני למוד בה שמן לאחרים, הלכך נעשה גזלן עליה וקמה ליה ברשותיה עד דמהדר לה למרה, ואע״ג דאהדרה לתינוק לא מפטר מינה:
+<b>רבי יהודה פוטר שעל מנת כן שלחו.</b> כי היכי דלשדר ליה חנוני ביד בנו:
+<b>שהוא פטור.</b> מדמי צלוחית. ואין הלכה כר״י:
+
+Mishnah 10
+
+<b>הסיטון.</b> סוחר שקונה הרבה ביחד וחוזר ומוכר לחנונים מעט מעט:
+<b>מקנח מדותיו.</b> בשביל היין והשמן שנקרש בתוכם והמדה מתמעטת:
+<b>ובעל הבית.</b> שאינו מוכר תדיר כסיטון, מקנח פעם אחת בשנה:
+<b>פעמים בשבת.</b> שהחנוני אינו חייב להטיף שלש טפין כמו שחייב הסיטון ובעל הבית, ומשתייר בכלי ונדבק בו:
+<b>וממחה.</b> מקנח אבני משקלותיו ששוקל בהן דבר לח:
+<b>על כל משקל ומשקל.</b> כל פעם ששוקל מקנח:
+
+Mishnah 11
+
+<b>וחייב להכריע טפח.</b> ממשקל ליטרא ואילך. אבל פחות מליטרא אין צריך הכרע טפח:
+<b>היה שוקל עין בעין.</b> כגון במקום שלא נהגו להכריע ומעמיד קנה המאזנים בשוה:
+<b>נותן לו את גרומיו.</b> הכרעותיו. לכל עשרה ליטרא מוסיף לו עשירית ליטרא, שהוא אחד למאה כשימכור בלח. וביבש מוסיף [חצי] עשירית ליטרא לכל עשרים ליטרא:
+<b>למוד בדקה.</b> במדה קטנה:
+<b>לא ימוד בגסה.</b> במדה גדולה. דהוי פסידא דלוקח, שאין נותן לו אלא הכרע אחד והיה צריך ליתן לו הכרעות רבות:
+<b>למחוק.</b> להסיר מה שעולה על שפת המדה:
+<b>לא יגדוש.</b> ואף על פי שמוסיף לו בדמים:
+<b>לא ימחוק.</b> ואף על פי שפוחת לו מן הדמים:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>המוכר פירות.</b> סתם ולא פירש לאכילה או לזריעה:
+<b>אפילו זרע פשתן.</b> דרובא קונים אותו לזריעה, מצי למימר אני לאכילה מכרתיו. דאין הולכין בממון אחר הרוב:
+<b>רבן שמעון בן גמליאל אומר וכו׳</b> בגמרא מוקי כולה מתניתין אליבא דרבן שמעון בן גמליאל וחסורי מחסרא והכי קתני, אפילו זרע פשתן אינו חייב באחריותן, הא זרעוני גינה שאינן נאכלין חייב באחריותן, דברי רשב״ג. שרבן שמעון בן גמליאל אומר זרעוני גינה שאינן נאכלין חייב באחריותן, דהוי מקח טעות דודאי לזריעה זבנינהו:
+
+Mishnah 2
+
+<b>המקבל פירות.</b> שקנה תבואה מחבירו. הלוקח מקבל עליו רובע טנופת לכל סאה, דדרך תבואה בכך. ולא יותר:
+<b>עשר מתליעות.</b> אכולות מתולעים. לכל מאה, דהיינו אחד מעשר:
+<b>קוססות.</b> יין רע. אם המרתף של חביות גדולות מקבל עליו עשר חביות גדולות. ואם המרתף של כדות, מקבל עליו עשר כדות. ודוקא כשאמר מרתף זה אני מוכר לך, ולמקפה, כלומר לשים בתוך התבשיל. אבל אם אמר מרתף של יין אני מוכר לך למקפה, צריך ליתן לו יין שכולו יפה. שיין של מקפה צריך שיהיה יפה ומתקיים, שאין מסתפקים ממנו אלא מעט מעט. ואם אמר סתם יין אני מוכר לך ולא זכר למקפה, נותן לו יין בינוני הנמכר בחנות. ואם אמר מרתף זה אני מוכר לך ולא הזכיר יין, אפילו כולו חומץ הגיעו:
+<b>קנקנים בשרון.</b> בארץ המישור:
+<b>מקבל עליו עשר פטסיאות.</b> שאינן מבושלות כל צרכן. והן שואבות היין ומזיעות אותו:
+
+Mishnah 3
+
+<b>אינו חייב.</b> המוכר באחריותו. דבשעת מכירה יין הוה. ודוקא שנעשה חומץ בכליו דלוקח, דאי בכליו של מוכר, מצי אמר ליה הא חמרך והא קנקנך, ולא מצי מוכר אמר ליה למה השהית אותו בקנקנים כל כך את הוא דאפסדת, דמצי היאך אמר ליה הא מעיקרא הודעתיך שלא היה בדעתי להסתפק מן היין אלא מעט מעט:
+<b>ואם ידוע שיינו מחמיץ.</b> שאינו מתקיים. ואידך אמר ליה דלא בעי ליין אלא למקפה ולשהותו ליקח ממנו מעט מעט:
+<b>הרי זה מקח טעות.</b> דהוה ליה לאודועי שאין יינו מתקיים:
+<b>מבושם.</b> דרכו להתקיים עד עצרת. ומשם ואילך החום מקלקלו:
+<b>וישן.</b> אם מכר לו יין על מנת שהוא ישן. נותן לו משל אשתקד, מן השנה שעברה הקודמת לזו:
+
+Mishnah 4
+
+<b>בית חתנות לבנו.</b> שדרך אדם לעשות לבנו בית כשנושא אשה:
+<b>בית אלמנות לבתו.</b> כשמת בעלה ושבה אל בית אביה. אבל בחיי בעלה היא אצל בעלה, שאין דרך חתן לדור עם חמיו:
+<b>רפת בקר הוא זה.</b> וצריך לעשותו גדול יותר:
+<b>בית קטן.</b> הפחות שבבתים הוא שש על שמונה. והמוכר מקום לחבירו סתם לעשות לו בית צריך שיהיה שש על שמונה:
+<b>גדול.</b> ואם פי׳ לעשות לו בית גדול:
+<b>טרקלין.</b> עשוי למושב שרים:
+<b>רומו כחצי ארכו וכחצי רחבו.</b> אכולהו קאי, דהיינו בבית קטן רומו שבעה, ובבית גדול תשעה, וטרקלין עשר:
+<b>ראיה לדבר היכל.</b> שהיה ארכו ארבעים ורחבו עשרים ורומו שלשים, שהם חצי ארכו ורחבו:
+<b>הכל כבנין היכל.</b> איכא דאמרי הא דתנן לעיל רומו כחצי ארכו וכחצי רחבו, ראיה לדבר היכל, רשב״ג קתני לה, שרשב״ג אומר הכל כבנין היכל. ואיכא דאמרי רשב״ג פליג את״ק ואתמוהי קא מתמה, וכי הכל בונים כבנין היכל, אין הדבר תלוי אלא במנהג המדינה:
+
+Mishnah 5
+
+<b>בשעה שבני אדם נכנסים.</b> ביום. ולא שיטריחהו לעמוד בלילה:
+<b>זה עושה לו פותחת.</b> שלא יגנוב בעה״ב ממי בורו. ובעל הבית עושה לו פותחת אחרת באותו פתח הפתוח לבור, שלא יוכל לבא לשאוב בלא דעת בעל הבית, ולא יבא לעולם בביתו של בעה״ב אא״כ ישנו לבעל הבית בביתו. ומשום חשד אשתו תקנו כן:
+
+Mishnah 6
+
+<b>מי שיש לו גינה.</b> ונתרצה חיצון לתת לפנימי דרך באמצע שדהו:
+<b>לא יכנס מתוכה.</b> דכיון דמזיקו היזק גדול שעובר באמצע שדהו, אנן סהדי דלא נתרצה לו אלא לצורך גינה בלבד, ולא שיכנס לצורך תשמיש אחר:
+<b>והחיצון זורע.</b> דכיון דבאמצע שדהו הוא, אנן סהדי דלא מחל לו הדרך לגמרי ושלא יוכל הוא לזרעה:
+<b>וזה וזה אין רשאין לזרעה.</b> דכיון דמן הצד הוא, להילוך גרידא יחדהו לו:
+
+Mishnah 7
+
+<b>מי שהיתה דרך הרבים עוברת בתוך שדהו.</b> שהחזיקו רבים לעבור שם לעולם:
+<b>ושלו לא הגיעו.</b> ויש לרבים שני הדרכים. דקיימא לן מיצר שהחזיקו בו רבים אסור לקלקלו:
+<b>דרר היחיד.</b> המוכר לחבירו דרך תוך שדהו צריך ליתן לו ארבע אמות:
+<b>דרך המלך אין לו שיעור.</b> שהמלך פורץ גדר לפניו לעשות לו דרך:
+<b>דרך הקבר.</b> שנושאין המת לקברו, אין לו שיעור. תקנת חכמים היא משום יקרא דמת. ולא שיכולים לפרוץ גדר כדרך המלך, אלא שיכולים המלוין את המת לעבור על גבי זרעים ואין צריכים לנטות לכאן ולכאן:
+<b>בית ארבעת קבין.</b> הוא [שלשים ושלש אמות ושני טפחים] רוחב באורך חמשים אמה. ומקום המעמד הוא שהיו עושים שבעה מעמדות שבעה מושבות כשהיו חוזרין מלקבור המת, כנגד שבעה הבלים שבתחלת ספר קהלת:
+
+Mishnah 8
+
+<b>המקבל מחבירו.</b> בקבולת שיחפור לו קבר:
+<b>ארבע אמות.</b> רוחב, ושש באורך:
+<b>שמונה כוכין.</b> שמונה קברים:
+<b>שלש מכאן ושלש מכאן.</b> לשני צדדין של אורך המערה. ושתים כנגד הנכנס למערה. וכל קבר וקבר ארבע אמות אורך ורוחב ששה טפחים ורום שבעה. נמצא בין כל קבר וקבר שמן הצדדים אמה ומחצה. ובין השנים שמכנגד שתי אמות:
+<b>הכל לפי הסלע.</b> אם המקום קשה אין המקבל חייב לחפור אלא שש אמות באורך וארבע ברוחב כדברי ת״ק. ואם המקום רך ותיחוח חייב המקבל לחפור שש על שמונה כדברי רבי שמעון. והלכה כת״ק:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>האומר לחבירו בית כור עפר.</b> מדת בית כור הוא חמשה ושבעים אלף אמה. שחצר המשכן היה בית סאתים, והיה מאה על חמשים, וכור שלשים סאין:
+<b>עפר.</b> הראוי לזריעה משמע. אבל אם אמר בית כור סתם, או בית כור קרקע, אפילו היה כולו סלעים הגיעו, דשמא לבנות בית או למשטח ביה פירי בעי ליה:
+<b>נקעים.</b> בקעים עמוקים או סלעים גבוהים עשרה. וכגון שרחבים ארבע על ארבע דהוי מקום חשוב:
+<b>אין נמדדין עמה.</b> וצריך שיתן לו בית כור שלם מקרקע חלק. שאין אדם רוצה ליתן מעותיו במקום אחד ויראו לו כשנים ושלשה מקומות:
+<b>כבית כור.</b> משמע כמו שהיא בין סלעים בין עפר:
+
+Mishnah 2
+
+<b>מדה בחבל.</b> כלומר בצמצום אני מוכר לך שדה זו שיש בה בית כור עפר כמו שמודדים במדת החבל לא פחות ולא יותר:
+<b>פיחת כל שהוא.</b> שלא היה באותו שדה בית כור שלם, המקח קיים, וינכה המוכר כפי הפחת:
+<b>הותיר.</b> קרקע כל שהו על בית כור, יחזיר למוכר הקרקע שהותיר או דמי הקרקע, כדמפרש ואזיל:
+<b>אם אמר לו.</b> מוכר ללוקח, בית כור עפר אני מוכר לך הן חסר הן יתר, בכך וכך דמים, ולא אמר לו מדה בחבל:
+<b>אפילו פיחת או הותיר רובע קב.</b> לכל סאה דהיינו שלשים רביעיות לבית כור, הגיעו. ומדתני תנא אפילו פיחת רובע לסאה, ולא תני אפילו פיחת שבעה קבין ומחצה לכור, שמעינן מינה דאפילו במכירה מועטת, כגון בית סאה אני מוכר לך הן חסר הן יתר, אם פיחת רובע או הוסיף רובע, הגיעו. ואם אמר בית כור סתם, סתמא נמי כהן חסר הן יתר דמי:
+<b>יותר מכאן.</b> יותר מרובע לכל סאה אם הותיר, יעשה חשבון, יחשוב כמה הותיר על בית כור וכמה שוין לפי חשבון שמכר את בית כור:
+<b>ולמה אמרו יחזיר לו מעות.</b> שמן הדין אין להחזיר לו אלא קרקע שהרי לא קנה הלוקח אלא בית כור בלבד. ולא תקנו חכמים שיתן לו מעות כנגד זה היתר, אלא לייפות כחו של מוכר שלא יפסיד אותו קרקע מועט דלא חזי ליה למידי:
+<b>שאם שייר.</b> בבית כור שדה בית תשעה קבין דהשתא חזי ליה האי קרקע, כדאמרינן דף י״א, דבית תשעה קבין חשוב להיות נקרא שדה, אז אין מחזיר לו מעות, אלא המוכר נוטל את הקרקע שלו. ושמעינן ממתניתין דשבעת קבין ומחצה לכור שהוא רובע הקב לכל סאה, הוי מחילה. משבעה קבין ומחצה עד תשעה קבין ולא עד בכלל, יעשה חשבון. תשעה קבין או יותר, יחזיר קרקע:
+<b>ולא את הרובע.</b> הכי קאמר, היכא דאמרן יעשה חשבון או יחזיר קרקע, לא את המותר בלבד הוא מחזיר אלא גם כל השלשים רביעיות של בית כור היתרים הוא מחזיר, דכיון דאיכא קרקע חשוב בין הכל, לא מחיל מידי:  
+
+Mishnah 3
+
+<b>מדה בחבל וכו׳</b> האומר לחבירו שתי לשונות הללו הסותרים זה את זה, מדה בחבל דמשמע בצימצום, הן חסר הן יתר דמשמע דלא קפיד על מעט פחות או יותר. ביטל לשון אחרון שהוא הן חסר הן יתר, את לשון ראשון שהוא מדה בחבל. ואפילו פיחת רובע לסאה או הותיר רובע לסאה, הגיעו:
+<b>דברי בן ננס.</b> דסבירא ליה תפוס לשון אחרון. ופליגי רבנן עליה, ואמרי הלך אחר פחות שבלשונות, בין ראשון בין אחרון. דמספקא להו אי תפוס לשון ראשון או לשון אחרון, ונוטל הלוקח כפחות שבשיעורין. והלכה כחכמים:
+<b>בסימניו ובמצריו.</b> אמר לו בית כור עפר אני מוכר לך בתוך הסימנים והמצרים האלה:
+<b>הכי גרסינן פחות משתות הגיעו עד שתות ינכה.</b> והכי פירושא, אם פיחת מן הבית כור שתות וכ״ש פחות משתות, הגיעו. אבל יותר על שתות ולמטה עד שתות ולא שתות בכלל, ינכה:
+
+Mishnah 4
+
+<b>משמנין ביניהן.</b> רואין המקום השמן שבשדה זו ונוטל אותו המוכר. דיד לוקח על התחתונה. וכנגדו נותן ללוקח מן המקום הגרוע כמו ששוה המקום השמן שנטל המוכר. דכי קאמר ליה חצי שדה אני מוכר לך, כדי דמי חצי שדה קאמר ליה. ואם היתה בת מאה אמה במאה דינרין, ויש בה שלשים אמה מקום שמן ששוה חמשים דינרין, נוטלו המוכר, ונותן ללוקח שבעים אמה מן הגרוע בחמשים דינרין. ונפקא מינה, דרוצה אדם בקב עידית משני קבין זיבורית, ואע״פ שדמי שניהן שוין:
+<b>חציה שבדרום אני מוכר לך.</b> אין שמין כל השדה כההיא דרישא, אלא שמין כמה שוה חצי השדה שבדרום בין טוב ובין רע, וכנגד מה ששוה חציה שבדרום נותן לו מוכר ללוקח בכל רוח שירצה מן הגרוע שיש לו. דיד לוקח על התחתונה, ושמא הכי קאמר ליה. מה ששוה חצי שבדרום אני מוכר לך בקרקע שלי בכל מקום שארצה:
+<b>ומקבל עליו.</b> הלוקח, לתת מקום בחצי שדה זה שקנה לעשות גדר, וחריץ ובן חריץ, תרווייהו אחורי הגדר מבחוץ, כדי שלא תהא חיה קופצת ונכנסת בשדה. דאי עביד חריץ ולא עביד בן חריץ, איידי דחריץ רווח נכנסת בתוכו וקופצת למעלה על שפתו השני. ואי עביד בן חריץ ולא עביד חריץ, איידי דקטין קיימא אשפתא וקפצא. וכמה בין חריץ לבין בן חריץ, טפח:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>יש נוחלין.</b> יש קרובים שנוחלין את קרוביהם כשהם מתים. ואף כשמתים הם, מנחילין להם את ממונם:
+<b>האב את הבנים.</b> דכתיב (במדבר כ״ז) איש כי ימות ובן אין לו והעברתם את נחלתו לבתו, במקום בת אתה מעביר נחלה מאב, ואי אתה מעביר נחלה מן האב במקום אחין:
+<b>והבנים את האב.</b> דכתיב איש כי ימות ובן אין לו, הא יש לו בן, בן קודם:
+<b>והאחין מן האב.</b> דכתיב (שם) ממשפחתו וירש אותה, ומשפחת אב קרויה משפחה דכתיב (שם א) למשפחותם לבית אבותם:
+<b>האיש את אמו.</b> דכתיב (במדבר כ״ז) וכל בת יורשת נחלה ממטות בני ישראל, היאך בת יורשת שני מטות. אלא זו שאביה משבט אחד ואמה משבט אחר וירשתן. ומדכתיב מטות, הקיש מטה האם למטה האב, מה מטה האב בן קודם לבת, אף מטה האם בן קודם לבת:
+<b>והאיש את אשתו.</b> דכתיב שארו, זו אשתו. וקרינן הכי, ונתתם את נחלת שארו לו, וגורעין ומוסיפין ודורשין. יכול אף היא תירשנו ת״ל וירש אותה, הוא יורש אותה ואין היא יורשת אותו:  
+
+Mishnah 2
+
+<b>כל הקודם לנחלה. יוצאי יריכו קודמין.</b> ואם אין יוצאי יריכו קיימין, חזרה נחלתן אצל האב. כיצד, ראובן שמת, חנוך ופלוא חצרון וכרמי [בניו] יורשין אותו. ואם מת אחד מן הבנים קודם ראובן, וההוא בן הניח בן או בת [או בן בן או בת בן או בן בת או בת בת] עד מאה דורות, יירש במקום אביו בנכסי אביו ראובן, ויטול כאחד מבני ראובן. ואם אין לראובן בנים ולא בני בנים ואף לא בנות בנים, אז יורשות בנות ראובן את ראובן. ואם אין לראובן בנות ולא בני בנות ולא בנות בנות עד סוף כל הדורות, אז יירש יעקב את ראובן בנו. ואם אין יעקב קיים, יירשו את ראובן אחיו בני אביו, שמעון לוי ויהודה [יוסף ובנימין] וכו׳. ואם אינן קיימין ירשו את ראובן בני שמעון ולוי וכו׳. ואם אין להם בנים ולא בני בנים יירשו בנותיהן או בני בנותיהן או בנות בנותיהן. דבכל מקום הזכר ויורשיו קודמין לנקבה. ואם מתו אחיו של ראובן בלא זרע או שלא היה לו אח מעולם, תירשנו אחותו דינה בת יעקב או בניה או בני בניה [או בנותיה ובנות בנותיה] עד סוף העולם. ואם אין לראובן אחות ולא זרע אחות, תחזור ירושתו לאבי אביו דהיינו ליצחק. ואם אין יצחק קיים, תחזור ירושת ראובן לעשו בן יצחק, שהוא אחי אביו של ראובן. ואם אין עשו קיים, תחזור ירושת ראובן לאליפז בן עשו או לבניו ולבני בניו או לבנותיו ולבנות בנותיו עד סוף כל הדורות. ואם אין אחים לאביו של ראובן ולא מבני בניהן, תחזור ירושת ראובן לאחות אביו או לבניה ולבני בניה או לבנותיה על הסדר שאמרנו. ואם אין לאביו של ראובן לא אחים ולא בני אחים ולא אחות ולא בני אחות, תחזור ירושת ראובן לאברהם אבי אבי אביו. וכן לעולם עד אדם הראשון:
+<b>האב קודם.</b> לעולם לאחי האב ולבניהם, [ואחי האב קודמים לאחות האב], ואחי האב ואחות האב קודמים [לאבי האב. ואבי האב קודם לאחי אבי האב. ואחי אבי האב ואף אחותו קודמין] לאבי אבי האב. וכן לעולם:
+
+Mishnah 3
+
+<b>נטלו שלשה חלקים בנחלה.</b> בנחלת ארץ ישראל. וסבר האי תנא ליוצאי מצרים נתחלקה הארץ, דכתיב (במדבר כ״ו:נ״ה) לשמות מטות אבותם ינחלו. וצלפחד וחפר אביו שניהם נטלו חלק בארץ, שמיוצאי מצרים היו שניהם. ונטלו בנות צלפחד חלק אביהם שהיה מגיע לו בארץ, וחלק המגיע לו מירושת חפר אביו, וחלק בכורתו שהיה בכור ונוטל פי שנים. ואע״פ שעדיין לא ירשו את הארץ ואין הבכור נוטל פי שנים בראוי לבוא לאחר מיתה, ארץ ישראל מוחזקת היתה:
+
+Mishnah 4
+
+<b>אחד הבן ואחד הבת בנחלה.</b> הכי קאמר, אחד הבן ואחד הבת שוין בירושת נכסי האם כבירושת נכסי האב, ואין הפרש בין ירושת נכסי האם לירושת נכסי האב, אלא שהבכור נוטל פי שנים בנכסי האב ואינו נוטל פי שנים בנכסי האם:
+
+Mishnah 5
+
+<b>לא אמר כלום.</b> ואין יכול לסלקו מן הירושה אלא על ידי שיתן במתנה נכסיו לשאר בניו:
+<b>על פיו.</b> משום דמצווה מחמת מיתה, ושכיב מרע דבריו ככתובים וכמסורים ואינו צריך קנין. משום הכי תני על פיו:
+<b>והשוה להן את הבכור.</b> בלשון מתנה:
+<b>דבריו קיימין.</b> ואין כאן מתנה על מה שכתוב בתורה, שיש כח באדם ליתן ממונו במתנה לכל מי שירצה:
+<b>ואם אמר משום ירושה.</b> ואם ריבה לאחד ומיעט לאחד בתורת ירושה, שאמר פלוני בני יירש שדה בית כור, ופלוני [בני] יירש שדה בית לתך, ועל בנו בכור אמר שיירש כשל חבירו, לא אמר כלום, מפני שמתנה על מה שכתוב בתורה:
+<b>כתב בין בתחלה וכו׳</b> תנתן שדה פלונית לפלוני ויירשנה, זהו בתחלה. יירשנה ותנתן לו, זו היא בסוף. יירש שדה פלונית ותנתן לו ויירשנה, זו היא מתנה באמצע:
+<b>אם אמר על מי שראוי ליורשו.</b> כגון על בן בין הבנים. ועל בת בין הבנות, פלוני יירשני:
+<b>דבריו קיימין.</b> דכתיב (דברים כ״א:ט״ז) והיה ביום הנחילו את בניו, התורה נתנה רשות לאב להנחיל לבנים למי שירצה. ומודה רבי יוחנן דעל אח במקום בת ועל בת במקום בן, לא אמר כלום, שאין הבת ראויה לירש במקום בן, ולא האח במקום בת. וכן מודה רבי יוחנן שאם השוה את הבכור לבנים לא אמר כלום, דכתיב (שם) לא יוכל לבכר וכו׳. והלכה כר׳ יוחנן בן ברוקה:
+<b>אין רוח חכמים נוחה הימנו.</b> אין לחכמים נחת רוח במעשיו, ואפילו אין בניו נוהגים כשורה, דלמא נפיק מינייהו זרעא מעליא. ואין הלכה כר״ש בן גמליאל:
+
+Mishnah 6
+
+<b>זה בני נאמן.</b> ליורשו ולפטור את אשתו מן היבום:
+<b>זה אחי אינו נאמן.</b> להורישו עם אחיו, שהרי אינן מכירים אותו:
+<b>ונוטל עמו בחלקו.</b> כגון אם הם שני אחים לבד הספק, ויש להם לחלק שלש שדות, זה נוטל שדה ומחצה וזה נוטל שדה ומחצה, וזה שמעיד על הספק שהוא אחיו, נותן לו חצי השדה, והאחר אינו נותן לו כלום, דאמר ליה הבא ראיה ושקול:
+<b>מת.</b> הספק:
+<b>יחזרו.</b> אותן הנכסים שנתן לו אחיו:
+<b>למקומן.</b> כלומר למי שנתנם לו. אבל שאר אחים אין יורשים עמו:
+<b>נפלו לו.</b> לספק:
+<b>נכסים ממקום אחר.</b> בחייו. או קנה נכסים ועכשיו מת:
+<b>יורשו אחיו.</b> של זה שהיה מעיד שהוא אחיו:
+<b>עמו.</b> דהא קא מודי להו שאחיהם הוא. והני מילי בדלא כפרו שאר האחין לומר ודאי שאינו אחיהן, אלא טוענים שאינן מכירים אותו. אבל אם כפרו בו שאינו אחיהם, לא יירשנו אלא זה שהעיד לו בלבד:
+<b>דייתיקי.</b> צוואת שכיב מרע. ולשון דייתיקי דא תהא למיקם ולמיהוי:
+<b>קשורה על יריכו.</b> דליכא למימר אחר כתבה ונתנה שם, אפילו הכי הרי זו אינה כלום, שהרי לא גמר להקנות אלא בקבלת השטר ואין שטר לאחר מיתה:
+
+Mishnah 7
+
+<b>צריך שיכתוב מהיום ולאחר מיתה.</b> דמשמע גוף הקרקע יהא קנוי לך מהיום ולא תאכל הפירות עד לאחר מיתה. ואם לא כתב מהיום, לא נתן לו כלום, דאין מתנה לאחר מיתה:
+<b>אינו צריך.</b> לכתוב מהיום. דכיון שכתב בשטר בכך וכך בשבת אמר לנו פלוני הוו עלי עדים, זמנו של שטר מוכיח עליו שמאותו היום התחילה המתנה, דאי לא תימא הכי, זמן שנכתב בשטר למה נכתב. והלכה כרבי יוסי:
+<b>לאחר מותו.</b> מהיום ולאחר מיתה:
+<b>האב אינו יכול למכור.</b> בלא הבן. שהגוף קנוי לבן:
+<b>והבן אינו יכול למכור.</b> בלא האב. שהפירות קנויין לאב:
+<b>מכר האב.</b> סתמא מכורים הפירות ללוקח, עד שימות האב:
+<b>מכר הבן.</b> בחיי האב אין ללוקח פירות עד שימות האב:
+<b>האב.</b> שכתב נכסיו לבנו מהיום ולאחר מיתה:
+<b>תולש ומאכיל הפירות למי שירצה בחייו.</b> אבל מה שהניח במחובר בשעת מיתה אע״פ שעומד ליתלש הרי הן של בנו מקבל המתנה. אבל הכותב נכסיו לאחר, אפילו מה שהניח במחובר לקרקע בשעת מיתתו הרי הוא של יורשים, שדעתו של אדם קרובה אצל בנו יותר מאחר:
+<b>מתפרנסין.</b> לבוש וכסות. לפי שפרנסת הגדולים מרובה מפרנסת הקטנים:
+<b>ניזונים.</b> אכילה ושתיה. לפי שמזונות הקטנים מרובים משל גדולים, שאוכלים פעמים רבות ומפזרים, לפיכך הקטנים מעכבים על הגדולים מלהתפרנס מתפוסת הבית, והגדולים מעכבין על הקטנים מליזון, אלא יתפרנס ויזון כל אחד מחלקו:
+<b>נשאו גדולים.</b> ועשו צרכי חופה מתפוסת הבית לאחר מיתת אביהם:
+<b>ישאו גם הקטנים.</b> מתפוסת הבית:
+<b>ואם אמרו הקטנים.</b> לאחר מיתת אביהם, הרי אנו נושאים כדרך שנשאתם אתם בחיי אבינו:
+<b>אין שומעין להם.</b> אלא מה שנתן להם אביהם בחייו, נתן:
+
+Mishnah 8
+
+<b>הניח בנות.</b> ולא בנים:
+<b>שהבנות ניזונות מן הבנים.</b> בתנאי כתובה. ואין בנות קטנות ניזונות מן הגדולות. דבמקום שאין בנים יורשים אין הבנות אוכלות בתנאי כתובה, אלא חולקות בשוה וכל אחת נזונת משלה:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>מי שמת.</b> שהנכסים מרובים. כדי שיזונו הבנים והבנות עד שיבגרו הבנות:
+<b>שהנכסים מועטין.</b> שאין בהם כשיעור זה:
+<b>בשביל שאני זכר הפסדתי.</b> בתמיהה. אלא לא אפסיד וניזון כולנו יחד. ואין הלכה כאדמון. ועשו אלמנה אצל הבת בנכסים מועטים, כבת אצל האחין, מה בת אצל האחין הבת ניזונת והבנים ישאלו על הפתחים, אף אלמנה אצל הבת האלמנה ניזונת והבת תשאל על הפתחים:
+
+Mishnah 2
+
+<b>וטומטום.</b> ספק זכר ספק נקבה:
+<b>הזכרים דוחין אותו אצל הנקבות.</b> דאמרי ליה אייתי ראיה דזכר את ושקול:
+<b>הנקבות דוחות אותו אצל הזכרים.</b> דאמרי ליה אייתי ראיה דנקבה את ותיזון עמנו:
+<b>ילדה זכר נוטל מנה.</b> ואע״ג דקיימא לן המזכה לעובר לא קנה, הכא בשכיב מרע שזכה לבנו קנה, שדעתו של אדם קרובה אצל בנו:
+<b>ילדה זכר ונקבה.</b> תאומים יחד:
+<b>ילדה טומטום אינו נוטל.</b> האי מתניתין אדחיא לה, והלכתא שטומטום נוטל כפחות שבשניהם:
+<b>יורש את הכל.</b> דלא תימא בריה בפני עצמה הוא ולאו בר ירושה הוא, קמשמע לן:
+
+Mishnah 3
+
+<b>השביחו גדולים את הנכסים.</b> בעודן בתפוסת הבית:
+<b>השביחו לאמצע.</b> והני מילי כששבחו הנכסים מחמת נכסים עצמן, שלא הוציאו משלהן כלום אלא מנכסי אביהן שכרו פועלים והשביחו הנכסים מחמת עצמן. אבל אם חפרו ונטעו והוציאו משלהן, מה שהשביחו השביחו לעצמן:
+<b>וכן האשה שהשביחה.</b> בגמרא מוקמינן לה באשה יורשת. כגון שנשא ראובן את בת שמעון אחיו, ומת בלא בנים, ובנות שמעון אחיו יורשות אותו, נמצאת אשתו שהיא בת שמעון אחיו יורשת אותו עם שאר אחיותיה, וסלקא דעתך אמינא דבההיא הנאה דנפיק עלה קלא ששולטת ומשבחת, אפילו כי אמרה ראו מה הניח לי בעלי וכו׳ אפילו הכי מחלה ורוצה שיהיה השבח לאמצע, קמשמע לן דהשביחה לעצמה:
+
+Mishnah 4
+
+<b>שנפל אחד מהן לאומנות.</b> לעבודת המלך. שכן מנהג המלך להעמיד מכל בתי העיר אדם אחד למוכס חדש אחד או שני חדשים:
+<b>נפל לאמצע.</b> כל הריוח. מפני שמחמת אביהם באת לו. אבל אם מחמת עצמו, מפני חריפותו וחשיבותו וחכמתו נלקח לעבודת המלך, מה שהרויח הרויח לעצמו:
+<b>חלה ונתרפא.</b> אם חלה באונס כלומר שלא פשע הוא בעצמו, מתרפא מן האמצע. אבל אם חלה מצנים פחים וכיוצא בהם, דכתיב בהו (משלי כ״ב:ה׳) שומר נפשו ירחק מהם, בהא אמרינן במתניתין דאינו מתרפא אלא משל עצמו:
+<b>שושבינות.</b> דרך שושבינות נוטל סעודה ודורון לחופה ואוכל עמו, וזה חוזר ועושה כן לזה גם כן כשישא אשה. ואם שלח האב שושבינות בסתם על יד אחד מבניו וחזרה השושבינות אחר כך לאחר שמת האב, חזרה לאמצע, מפני שהיא כמלוה, שהרי נגבית בבית דין, שיכול המוליך שושבינות לחבירו לחזור ולתבוע ממנו בבית דין שיתן לו שושבינות כדרך שנתן לו. והוא שיהיו נשואי השני כנשואי הראשון, אם בתולה בתולה, ואם אלמנה אלמנה, ואם פרהסיא פרהסיא, ואם בצנעא בצנעא. שיכול השני לומר לראשון, איני עושה עמך אלא כדרך שעשית עמי:
+<b>אבל השולח לחבירו כדי יין וכדי שמן.</b> בלא חופה. או אי נמי בחופה ואינו הולך לאכול עמו, אין זו שושבינות אלא מתנה, ואינה נגבית בב״ד:
+
+Mishnah 5
+
+<b>השולח סבלונות.</b> מנהג חתנים למחרת הקידושין שולחין לבית הארוסה תכשיטים ומיני מגדנות וכדי יין וכדי שמן, ופעמים הולך החתן ואוכל שם:
+<b>אינן נגבין.</b> אם מת הוא או מתה היא או שבא לגרשה. דמחמת חבת שמחת אכילה מחל. ודוקא שאכל בדינר, אבל אכל פחות מדינר לא מחל וגובה הסבלונות:
+<b>שלח סבלונות מרובים.</b> ואפילו מועטים, אם פירש על מנת שיבואו עמה לבית בעלה הרי אלו נגבין. ואורחא דמלתא נקט, שדרך הסבלונות ששולחין כדי שיבואו לבית בעלה להיות מרובין, ואותן ששולחין כדי שתתקשט בהן בבית אביה דרכן להיות מועטין:
+
+Mishnah 6
+
+<b>ושייר קרקע כל שהוא.</b> והוא הדין אם שייר לעצמו מטלטלין, מתנתו מתנה, ואם עמד אינו חוזר. והוא שקנו מידו על אותו מתנה, דמתנת שכיב מרע במקצת בעי קנין בין עמד בין לא עמד. ואם לא קנו מידו לא קנה מקבל המתנה אפילו מת השכיב מרע. ודוקא כשבא להקנות המתנה מחיים. אבל אם אמר יתנו לפלוני כך וכך אחר מותו אינו צריך קנין, ואפילו שייר לעצמו. ושכיב מרע שבא ליתן מתנה מחיים, אם לא שייר לעצמו כלום ועמד, חוזר ואפילו קנו מידו. ומצוה מחמת מיתה דשמענא ליה דקאמר וי ליה דמיית, לעולם חוזר, בין שייר בין לא שייר, ואפילו קנו מידו. ואם מת, קנה מקבל המתנה ואפילו בלא קנין:
+<b>לא כתב בה שכיב מרע.</b> כד קציר ורמי בערסיה. ואף לא לשון מתנת בריא, כד הלך על רגלוהי בשוקא. ולא שייר כלום:
+<b>הוא אומר שכיב מרע הייתי.</b> וחוזרני בי. והלה אומר בריא היית ולא תחזור:
+<b>צריך להביא ראיה שהיה שכיב מרע.</b> דבתר השתא אזלינן, דהאידנא בריא הוא, ועליו להביא ראיה שהיה שכיב מרע בשעת המתנה:
+<b>וחכמים אומרים.</b> לא אזלינן בתר השתא אלא אמרינן המוציא מחבירו עליו הראיה, ומקבל המתנה שבא להוציא מיד הנותן שהוא מוחזק, עליו להביא ראיה ועדים שבריא היה באותה שעה. והלכה כחכמים:
+
+Mishnah 7
+
+<b>ר׳ אליעזר אומר אחד בריא ואחד מסוכן.</b> ר׳ אליעזר לית ליה דברי שכיב מרע ככתובין וכמסורין דמו, ואפילו מצוה מחמת מיתה סבירא ליה דאין מתנתו מתנה אלא בקנין, כמתנת בריא. ואין הלכה כרבי אליעזר:
+<b>כבינתי.</b> תרגום רדידים כבינתא:
+<b>תקברם אמם.</b> כלומר אין מביאין ראיה מהם שרשעים היו וקנסא קנסו רבנן לבנים לקיים לבת מתנת אמן, אע״פ שלא היה מן הדין:
+<b>אבל לא בחול.</b> אם חילק השכיב מרע נכסיו בחול:
+<b>קל וחומר בחול.</b> וכן הלכה דבין בחול בין בשבת דברי שכיב מרע ככתיבי וכמסירי דמו, ואין צריך קנין. ואם שאל שיקנו מידו, קונים ממנו בין בחול בין בשבת כדי שלא תטרף דעתו עליו:
+
+Mishnah 8
+
+<b>יורשי האב אומרים הבן מת ראשון.</b> ואין בעל חוב יכול להפרע מנכסים אלו שהרי לא זכה בהן הבן מעולם:
+<b>ובעלי החוב אומרים האב מת ראשון.</b> ונפלו הנכסים שעה אחת לפני הבן. והם משועבדים לכתובת אשה ובעלי חוב:
+<b>בית שמאי אומרים יחלוקו.</b> דקסברי בית שמאי שטר העומד לגבות כגבוי דמי, ויורשי האב ובעלי חוב תרווייהו מוחזקים הוו, לפיכך יחלוקו:
+<b>ובית הלל אומרים.</b> הנכסים בחזקת יורשים וכמוחזקים דמו ובעל חוב בא להוציא מידם ועליו להביא ראיה שהאב מת תחילה:
+
+Mishnah 9
+
+<b>האשה מתה תחילה.</b> ואין ליורשי האשה כלום, שהרי הבעל מת אחרון וירש את אשתו:
+<b>נכסים בחזקתן.</b> נכסי צאן ברזל בחזקתן. ולא פירשו בית הלל אי בחזקת יורשי האשה שהיו שלה, אי בחזקת יורשי הבעל שאחריותן עליו, הלכך נכסי צאן ברזל יחלוקו:
+<b>וכתובת אשה.</b> שהם מנה מאתים ותוספת, נשארים בחזקת יורשי הבעל:
+<b>ונכסים הנכנסים ויוצאים עמה.</b> הם נכסי מלוג. שבשעה שהיא נכנסת נכנסים עמה וכשהיא יוצאת יוצאים עמה. אם פחתו פחתו לה ואם הותירו הותירו לה. אלו הם בחזקת יורשי האשה. נמצאו יורשי האשה נוטלים כל נכסי מלוג וחצי נכסי צאן ברזל:
+
+Mishnah 10
+
+<b>נפל הבית עליו ועל אמו.</b> ואין לה בן אחר אלא זה. יורשי הבן אומרים האשה מתה תחלה וירש הבן נכסיה ואנו יורשים הבן. ויורשי האשה ממשפחת בית אביה אומרים הבן מת תחלה ואנו יורשים את האשה:
+<b>אלו ואלו מודים.</b> ב״ש וב״ה שיחלוקו. דכיון ששניהם באים מכח ירושה הוי ספק וספק ויחלוקו. ולא דמי לנפל הבית עליו ועל אשתו, דהתם יש שני מיני נכסים, יש שהבעל מוחזק ויש שהאשה מוחזקת, אבל הכא הכל בחזקת האשה כיון שהיתה אלמנה, ושניהם באים מכח ירושה לירש הכל, הלכך יחלוקו:
+<b>מודה אני בזה.</b> דלדברי בית הלל הכא נמי אמרינן נכסים בחזקתן, בחזקת יורשיה מן האב, שהרי בחייה משמת בעלה אחר שבט אביה היא מתיחסת, וממונה נמי בחייה היה בחזקת שבט אביה. הלכך יורשיה מן האב יורשים אותה. והלכה כרבי עקיבא:
+<b>על החלוקין אנו מצטערין.</b> כלומר, על מחלוקת דלעיל דב״ש וב״ה אנו מצטערים שלא השוו דעתן, ואתה אומר שגם בזה חלוקין ובאת לחלוק על תנא קמא שאומר שהם שוין:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>גט פשוט.</b> שטר פשוט, כעין שלנו שאינן תפורים ומקושרין. וכל שטר קרוי גט:
+<b>עדיו מתוכו.</b> מבפנים כעין שאנו עושים:
+<b>מקושר מאחוריו.</b> כותב שטה אחת או שתים וכורכן על החלק ותופר, ועד אחד חותם על הכרך מבחוץ, וחוזר וכותב שני שיטין או יותר מבפנים וכורכן על החלק, וחותם עד שני על הכרך מבחוץ, וכן עד שלישי. ותקנו רבנן גט מקושר, משום כהנים קפדנים שהיו כותבים גט פתאום לנשותיהם ומתחרטים ולא היו יכולין להחזירן, והתקינו להם גט מקושר שאינו נוח ליכתב מהרה, שמא בתוך כך יתפייס. וכשם שתיקנו מקושר בגט, כך תיקנו בשאר שטרות, שלא חילקו חכמים:
+<b>שניהם פסולין.</b> שלא נעשו כתיקון חכמים:
+<b>שיכול לעשותו פשוט.</b> שאם יקרע התפירות ויפתח השטר יהיה פשוט:
+<b>רשב״ג אומר הכל כמנהג המדינה.</b> פלוגתא דתנא קמא ורבן שמעון בן גמליאל באתרא דנהיגי בפשוט ובמקושר ואמר ליה עבד לי מקושר ואזיל ועבד ליה פשוט, או פשוט ועבד ליה מקושר, ת״ק סבר מקפד קפיד ופסול. ורבן שמעון בן גמליאל סבר הואיל ומנהג המדינה בתרווייהו, לא קפיד וכשר. והלכה כת״ק:
+
+Mishnah 2
+
+<b>פשוט שכתוב בו עד אחד.</b> הכי קאמר, כשם שפשוט שכתוב בו עד אחד פסול מדאורייתא, כך מקושר שכתוב בו שני עדים פסול מדאורייתא:
+<b>אין לו אלא עשרים.</b> ואע״ג דזוזים מאה, חמשה ועשרים סלעים הם, יד בעל השטר על התחתונה. והכי מפרשינן ליה לשטרא, מאה זוזים גרועים שאינם שוין אלא עשרים סלעים:
+<b>אין לו אלא מנה.</b> עשרים וחמשה סלעים. דהכי מפרשינן לשטרא, מאה זוזין דאינון תלתין סלעים קלים וגרועים, שהם עשרים וחמשה מן הטובים:
+<b>ונמחק.</b> שנמחק המנין שנכתב אחריו:
+<b>ומלמטה מאתים.</b> כשכופל את דבריו בשטר:
+<b>הכל הולך אחר התחתון.</b> ובלבד שלא יהיה כתוב בשטה אחרונה:
+<b>למה כותבין את העליון.</b> הואיל ובסוף השטר חוזר וכופל, ואחריות ממון זה כך וכך קבלתי עלי:
+
+Mishnah 3
+
+<b>כותבין גט לאיש.</b> וחותמין, והוא יגרש מתי שירצה, ואע״פ שאין אשתו עמו. שהרי היא מתגרשת בע״כ:
+<b>ושובר לאשה.</b> שהיא עושה לבעלה על כתובתה. דחוב הוא לה וזכות לבעלה, וזכין לאדם שלא בפניו:
+<b>ובלבד שיהא מכירן.</b> שיהא הסופר והעדים מכירין האיש והאשה. בין בגט בין בשובר. שאם אינו מכירן, שמא יכתוב גט על שם אשת איש אחר ששמו כשמו ותוציא אותו הגט אשה שאינה מגורשת בו. וכן בשובר:
+<b>והלוה נותן שכר.</b> ואפילו היא עסקא דפלגא מלוה ופלגא פקדון, אפילו הכי מקבל העיסקא הוא נותן כל השכר לסופר:
+
+Mishnah 4
+
+<b>שטרי אריסות.</b> היורד לקרקע לעבדה ולשמרה למחצה לשליש ולרביע:
+<b>קבלנות.</b> בכך וכך כורין לשנה, בין עשתה בין לא עשתה:
+<b>שטרי בירורין.</b> זה בורר לו אחד שידון לו וזה בורר לו אחד, וכותבין בכתב, פלוני בירר דיין פלוני וטענותיו כך וכך, כדי שלא יהיו חוזרים וטוענים:
+<b>כותבים שנים.</b> לכל אחד מבעלי דינים שטר בפני עצמו שיהיו טענותיו סדורים בו. ואין הלכה כרשב״ג, אלא בשטר אחד כותבין טענות של שני בעלי דינים, ושפלוני בירר פלוני דיין שידון לו ופלוני בירר פלוני דיין אחר שידון לו:
+
+Mishnah 5
+
+<b>והשליש את שטרו.</b> המלוה והלוה מסרו השטר ביד שליש. שטורח היה להם לכתוב שובר וסמכו על השליש:
+<b>ר׳ יוסי אומר יתן.</b> דסבירא ליה אסמכתא קניא. המבטיח לחבירו דבר על מנת שיעשה לו דבר לעתיד וסומך בלבו בשעת התנאי שיוכל לקיים וכשהגיע הזמן אינו יכול לקיים, זו קרויה אסמכתא ולדברי ר׳ יוסי קניא. ולענין פסק הלכה, אסמכתא לא קניא, אלא א״כ קנו מידו בב״ד חשוב, והתפיס זכיותיו באותו ב״ד שמסר שטרותיו וראיותיו, ואמר אי לא אתינא מכאן ועד שלשים יום ליבטלן זכיותי. ורבותי מפרשים שכל בית דין שבקיאים ויודעים בדיני אסמכתא נקראים בית דין חשוב לענין זה. אבל הרמב״ם אומר שאין בית דין חשוב אלא ב״ד הסמוך בארץ ישראל:
+
+Mishnah 6
+
+<b>מי שנמחק שטר חובו.</b> ויש עדים שראו כשנמחק מעצמו או נטשטש על ידי מים:
+<b>מעמיד עליו עדים.</b> שיודעים מאימתי נכתב ומה היה כתוב בו, והן עושין לו קיום בפני בית דין וכותבין לו כל מה שהיה כתוב באותו שטר:
+<b>יחליף.</b> יקרע אותו שטר ויכתבו לו אחר כפי החשבון הנשאר:
+<b>נמצא זה.</b> הלוה צריך לשמור שוברו מן העכברים, שאם יאבד יגבה המלוה את כל חובו:
+<b>אמר רבי יוסי וכן יפה לו.</b> למלוה, שיהא הלוה צריך לשמור שוברו וימהר לפרוע לו, ולא ירע כחו של מלוה לכתוב שטר אחר, שהיה זמן חובו מוקדם וישוב עתה מאוחר ולא יוכל לטרוף לקוחות אלא מזמן השטר השני. והלכה כרבי יוסי שכותבין שובר:
+
+Mishnah 7
+
+<b>קח לך עבדים.</b> שיחממו לך המרחץ. דכמו שהניחה אבינו כן תהיה לעולם. ואע״ג דאית לן בפ״ק דבמידי דלית בה דין חלוקה יכול למימר גוד או אגוד, כלומר מכור לי חלקך או אני אמכור לך חלקי, שאני הכא, שאין העני יכול לומר אגוד, שאין לו במה לקנות:
+<b>אין יכולין להוציא שטר חוב זה על זה.</b> דכל אחד מהם יכול לטעון זה השטר שבידך אני החזרתי לך כשפרעת לי המעות שהלויתיך:
+<b>ולא אחר יכול להוציא שטר חוב עליהם.</b> דכל אחד מצי מדחי ליה לגבי חבריה:
+<b>ישלשו.</b> יכתוב שם אבי אביו:
+<b>ואם היו משולשים.</b> ששמותן ושמות אבותיהן ואבות אבותיהן שווין:
+<b>יכתבו סימן.</b> פלוני. שהוא גיחור או ארוך או גוץ. ואם הן שוין בסימנין, יכתבו כהן, אם אחד כהן ואחד ישראל:
+<b>נמצא.</b> ללוה אחד שם שתי שטרות משתי הלואות שלוה ממנו:
+<b>הקטן אינו פרוע.</b> דשטר אחד בין שטרותיו קאמר, ולא שנים:
+<b>לא יפרע מן הערב.</b> תחלה, עד שיתבע את הלוה לדין ויחייבו אותו בית דין, ואם אין לו מה לשלם אז יפרע מן הערב:
+<b>רבן שמעון בן גמליאל אומר אם יש נכסים ללוה.</b> לא יפרע מן הערב. לאו מכלל דתנא קמא סבר אפילו אם יש נכסים ללוה יפרע מן הערב, אלא מתניתין חסורי מחסרא והכי קתני, המלוה את חבירו על ידי ערב לא יפרע מן הערב, ואם אמר על מנת שאפרע ממי שארצה, יפרע מן הערב. במה דברים אמורים כשאין נכסים ללוה, אבל יש נכסים ללוה לא יפרע מן הערב. וקבלן, אע״פ שיש נכסים ללוה יפרע מן הקבלן. רשב״ג אומר אחד ערב ואחד קבלן אם יש נכסים ללוה לא יפרע מהן. ואין הלכה כרבן שמעון בן גמליאל. ערב, הוא שאומר תן לו ואני ערב. קבלן, הוא שאומר תן לו ואני נותן לך:
+<b>הערב לאשה בכתובתה.</b> ואין לבעל נכסים וצריך הערב לפרוע כתובתה, לא יפרע הכתובה עד שידירנה הבעל תחלה הנאה על דעת רבים, נדר שאין לו התרה, שלא יוכל להחזיר אותה, דחיישינן שמא דעתו להחזירה ולאכול כתובתה לאחר שתגבנה מן הערב. ולענין דינא, ערב דכתובה לא משתעבד ואינו חייב לפרוע, ואפילו אין לו נכסים לבעל. מאי טעמא, דמצוה עבד ולאו מידי חיסרה. ואי ערב כתובתא דבריה הוא, משתעבד, דאבא לגביה בריה שעבודי שעביד נפשיה. וקבלן דכתובה משתעבד ויכולה האשה שתתבע ממנו תחלה, ואפילו יש לו נכסים לבעל. והוא שידירנה הבעל הנאה תחלה על דעת רבים:
+
+Mishnah 8
+
+<b>המלוה את חבירו בשטר.</b> אף על פי שאין כתוב בו אחריות נכסים גובה מנכסים משועבדים, דקיימא לן אחריות טעות סופר הוא אם לא כתבו בשטר, והרי הוא כאילו נכתב:
+<b>הוציא עליו כתב ידו שהוא חייב לו.</b> ואין שם עדות אחר:
+<b>גובה מנכסים בני חורין.</b> ולא ממשועבדים. דכיון דאין בו עדים לית ליה קלא ולא ידעי ביה לקוחות כי היכי דליזדהרו:
+<b>אחר חיתום שטרות.</b> אחר שחתמו העדים בשטר, כתב אני פלוני בר פלוני ערב:
+<b>גובה.</b> מן הערב, מבני חורין בלבד. דכיון דלא חתימי סהדי על הערבות הויא לה מלוה על פה:
+<b>אמר לו בן ננס וכו׳</b> דקסבר כל ערב שאחר מתן מעות לא הוי ערב, שלא על אמונת הערב והבטחתו הלוהו. ואע״פ שקילס ר׳ ישמעאל את בן ננס, הלכה כרבי ישמעאל. וערב דלאחר מתן מעות בעי קנין, ואי לא לא משתעבד. ושלפני מתן מעות לא בעי קנין:
\ No newline at end of file
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+Bartenura on Mishnah Bava Kamma
+ברטנורא על משנה בבא קמא
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Bava Kamma
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+ארבעה אבות נזיקין – because there are for every one of these (“chief actional damages”), derivatives, we call them "אבות"/chief, actionable [damages].
+השור – this is the foot, meaning, what the animal damages with her feet while she is walking, as it is written (Exodus 22:4): “When a man lets his livestock loose [to graze in another’s land, and so allows a field or a vineyard to be grazed bare],” and teaches "ושלח" /”lets loose” – this is the foot and similarly he states (Isaiah 32:20): “Who let loose the feet of cattle and asses,” and it is a derivative of the foot when it (i.e., the animal) causes damage with her body while walking or in the gates while walking when utensils that were attached to the gates and [the animal] dragged them and broke them or with the saddle bag that is upon her. And this is a burden that is in large sacks, and the packing bags that are upon her or in the bell that is on her neck.
+והבור – whomever opens a pit in the public domain and an ox or an ass fell into it and died, if the pit was ten handbreadths deep or caused damage, if it was is less than ten handbreadths [deep], as it is written (Exodus 21:22): “When a man opens a pit [or digs a pit and does not cover it, and an ox or an ass falls into it],” and a derivative of a pit such as the phlegm brought out by coughing or hawking (see Talmud Bava Kamma 3b) after they were placed in the public domain and caused damage.
+והמבעה – this is the tooth, for the animal ate in the field of his fellow as it states (Exodus 22:4): “and so allows a field or vineyard to be grazed bare in another’s land,” and the tooth is called מבעה/damaging the crop because it sometimes is covered and sometimes uncovered/revealed, from the language (Obadiah 1:6): ”How ransacked his hoards!”/”Its hidden treasures were laid bare” (made empty, which refers to eating up – see the comment of Shmuel in Talmud Bava Kamma 3b), as we translate into Aramaic: the hidden object is revealed; and it is a derivative of the tooth, the animal scratching itself against a wall for her gratification (see Talmud Bava Kamma 3a) in the manner of animals scratching themselves, and when she broke the wall or soiled (with excrements, secretions) the fruits (by rolling in them) when she scratched herself on them for her gratification.
+ההבער – this is the fire/conflagration, for it went out and caused damage, as it is written (Exodus 22:5): “When a fire is started [and spreads to thorns], so that stacked, standing or growing grain is consumed.” And the derivative of fire is his rock and his knife and his burden that he placed them on the upper portion of his roof, and they fell with an ordinary wind and it caused damage that resembles fire where the wind leads it. But surely, our Tanna/teacher [of the Mishnah] did not consider a horn [of an animal] under the category of the chief actionable damages, because we are not speaking about other than damages which are when an animal whose owner stands forewarned (on account of three successive injuries) from their outset, meaning to say, that they pay full indemnity from their outset. But when they (the animals) are innocuous (i.e., one that did injury for the first time, or before warning had been given) it doesn’t speak of this.
+לא הרי השור כהרי המבעה – meaning to say, if the Merciful One had written [only] "שור"/the ox, we would not derive "מבעה"/the tooth from it. For I would have said that a foot that caused damage is an ordinary occurrence (and must be guarded against), and the Merciful One made it liable (see Talmud Bava Kamma 2b). But the tooth whose damage is not an ordinary occurrence, the Merciful One did not make it liable. But if the Merciful One [only] wrote "שן" /the tooth, I would have said that the damage done by a tooth is connected with a benefit (to the animal), is liable. But the "רגל"/foot which is not connected with a benefit (to the animal), it is not liable. But if the Merciful One had written “tooth” and “foot” and but did not write “tooth,” I would have said that “tooth” and “foot” which have in them a living spirit, meaning to say that that they come from the strength of living creatures, it is liable, but the fire which has no living spirit in it is not be made liable. But if three of them were written, but the Merciful One did not write "בור"/pit, I would have said that these (three) whose manner is to go and do damage, but the pit, whose manner is not to go and do damage, I would not be liable for it; because of this, it was necessary for [the Mishnah to state] all of them. And in the Gemara (Talmud Bava Kamma 5b) brings up, that if it wrote “pit” and one of these, all of the rest of them would come except for “horn,” through the points common to both, that their manner is to cause damage, and they didn’t need all of them other than because they are divided in their [specific] Halakhot, for this one has what the is not found in the other- that the “tooth” and the “foot” are exempt in the public domain, which is not the case with the “pit” and the “fire.” Scripture exempted the “pit” [from punishment] for humans and utensils, as it is written (Exodus 21:33): “[When a man opens a pit, or digs a pit and does not cover it], and an ox or an ass falls into it,” that we expound, “an ox” but not a human being; “an ass,” but not utensils, which is not the case with the other chief actional damages. “Fire,” exempts what is hidden, for if there were hidden clothes in a stack of grain, the person who sets fire is exempt, as it is written (Exodus 22:5): “[so that stacked], standing [or growing gain is consumed],” just as standing grain is revealed, so also all that is revealed, and the rest of the chief actional damages did not exempt that which is hidden.
+הצד השוה שבהן וכו' – even I will bring all that is normal to cause damage and its protection is upon you, that if he caused damage, the one who caused damage is liable make the payment for the damages that he committed.
+במיטב הארץ – from the best of his possessions, from the most praiseworthy of them, if he comes to take for himself land as payment for his damage, as it is written (Exodus 22:4): “he must make restitution for the impairment (lit. “excellence”) of that field or vineyard.” But, if he comes to give him “movables,” we hold that every word "מיטב"/the best for if he doesn’t sell here, he will sell in another town, and he will give him all what he requires, even bran, and these words are for damages. But for someone who is a creditor, if he (i.e., the borrower) has money, we make him liable to give money, and if he lacks money, he will give movables, what ever he needs. And if he collects land, he will give him mid-range [land]. And a renter, even if the landlord lacks money, he is not able to give him his rent/wages, but rather [only] zuzim. And we obligate him to sell from his possessions until money is found and he gives it to him.
+
+Mishnah 2
+
+כל שחבתי בשמירתו וכו' – everything that I became obligated to guard.
+הכשרתי את נזקו – if I didn’t guard it appropriately and it caused damage, I am the one who became legally rendered possible and arranged that damage, and I am liable for it such as sending his bull to a deaf-mute, imbecile or a minor, is liable, for upon him was placed the guarding of the bull and indeed, he did not guard in the appropriate manner for it.
+הכשרתי במקצת נזקו וכו' – even though I did not arranged it and I repaired everything, I have made myself liable for it, as if I had arranged it such as the case of digging a pit nine [handbreadths] in the public domain and another came and completed it to be ten [handbreadths] and the bull or the ass fell in there and died, the last person is liable even though he had not established other than part of the damages, it is as if he had done all the damage since that the nine [handbreadths] there is no death [penalty].
+נכסים שאין בהם מעילה – and upon which property I am liable to pay if I caused damage. On those possessions that lack religious sacrilege, such as property which is not sanctified to the Temple, for if I damaged properties of the Holy things dedicated to the Temple, I am not liable to pay, as it is written, (Exodus 21:35): “[When a man’s ox injures] his neighbor’s ox [and it dies, they shall sell the live ox and divide its price; they shall also divide the dead animal],” and not the ox that belongs to the Temple. And the same law applies to all the rest of damages.
+נכסים של בני ברית – that if he damages the property of the heathen, he is exempt.
+נכסים המיוחדים – they have special honors that if he damaged ownerless property, he is exempt.
+חוץ מרשות המיוחדת למזיק – in every place where his possessions damaged the property of his fellow, the one who damaged them is liable, except for the special domain of the one who damages. For if the ox of the damaged party enters the domain of the one who damages and the bull of the one who damages caused damage, he is exempt, for he (i.e., the one who theoretically caused damage) says to him (i.e., the one who suffered damage): Your bull was in my domain, what does he need, and specifically if it damaged his possessions. But the one who causes damage itself who injured his fellow, even though he (i..e, the latter) is standing in his domain is liable, for the one who was injured says to him:” assuming that that you have permission to go out and cause damage, you don’t have permission.”
+ורשות הניזק והמזיק – and it is a special domain to the one who suffered damage and the one who causes damage such as the courtyard of both of them. For the bull of one of them does damage in the same courtyard with a tooth and foot and is exempt, and this will be in the same courtyard that is set aside for bulls also, but if it was specially for fruit/produce but not for bulls and it damaged with is tooth and/or foot, he liable, and if it damaged with its horn in any matter, he is liable.
+
+Mishnah 3
+
+שום כסף – this assessment of damages will not be other than with money, so that the Jewish court will assess how much the damage is worthy and he (i.e., the one who caused the damage) will pay him. But if the cow of Reuven damaged the tallit/garment of Shimon as it tread upon it in the domain of the who was damaged and broke it and afterwards it happened that the foot of Reuven’s cow was broken by the garment of Shimon in the public domain and it was also a pit in the public domain, we don’t say that since this one did damage and the other one did damage, this one’s damage was excluded by the damage of the other, but they assess the two damages monetarily – and the one who damaged his fellow more pays.
+שוה כסף – and when they come to pay the damages from the property of the orphans and they do not collect other than land that has monetary value and not from movables which are themselves money. And all movable things are considered as if it is money, for if he doesn’t sell it here, he will sell it in another town.
+בפני ב"ד – for the assessment and the payment of damages do not take place other than in from of a Jewish court of experts, and not before a Jewish court of lay persons.
+ועל פי עדים בני חורין ובני ברית – to exclude salves and idolaters who are not fit for serving as witnesses of damages.
+והנשים בכלל הנזק – whether she caused damages to others or whether others caused damage to her, the claim of a man and the claim of a woman are equivalent in damages.
+הניזק והמזיק בתשלומין – sometimes that one who suffered damage belongs with the one who causes damages in payments of the one who suffered damage, such as if the worth of the carrion became less from the time that it died until the time that it was brought to justice, for the lessened [value] of the carrion belonged to the one who suffered damage whether it was an innocuous animal or one whose owner had been warned after it committed damage (see Tractate Bava Kamma, Chapter 2, Mishnah 4), and it is found that the one who did damage does not pay him even the one-half damages that the Torah made him worthy of if the animal was innocuous, or full damages if it was a warned animal, for the one who suffered damages loses money and is attached to these damages as is the one who causes the damage.
+
+Mishnah 4
+
+חמשה תמין – that are not accustomed to cause damage, and if they do cause damage, they pay one-half the damage.
+וחמשה מועדין – the are accustomed to cause damage and pay full damages.
+לא ליגף – with the horn.
+ולא ליגוף – pushing the entire body and all of them are derivatives of the “horn” and they (i.e., the owners) pay half-damages. These are the five innocuous actions of animals.
+ושור המועד – three times to gore or to push or lie down or kick or bite these are the five actions of animals whose owners have been warned who have to pay full damages, and concerning a warned animal, each one is considered one [kind of damage].
+ושור המזיק ברשות הניזק – even a horn of an innocuous animal, for an owner warned about its animal pays full damages and our Mishnah brings according to the one who states that the corner of the courtyard of the one who suffers damages as he pays full damages, and even if the animal is innocuous. But the Halakha is not like this.
+והאדם – is considered warned from his beginning, also and pays full damages if he caused damages (see Tractate Bava Kamma, Chapter 2, Mishnah 6).
+[הזאב] והארי וכו'- their owners are considered as warned from their beginnings, and they are not considered as within the five kinds of damages listed above so that there are eleven animals considered as warned because these do not belong in society.
+ברדלס – a beast that we call in Arabic “Eltzabah.”
+רבי אליעזר אומר וכו' – but the Halakha is not according to Rabbi Eliezer.
+מן העליה – from the best of his property, and even if the goring is not worth the measure of the damage of the “warned” animal (as it is written (Exodus 21:36): “[and its owner has failed to guard it] he must restore ox for ox”, but it is not written there “that from the body of the goring animal, he will be paid.”
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כיצד הרגל מועדת – meaning to say, in which manner does the foot become forewarned? And it answers to break something while it is walking. As such it is forewarned when it smashes utensils while it is walking.
+הבהמה מועדת – the first part [of the Mishnah] teaches chief actionable damages of the “foot” that she treaded on with her feet, and the concluding part [of the Mishnah] teaches derivates that the animal is forewarned to walk in her manner and to bread with her body and with her hair and the sliding pouch that is upon her while she is walking.
+
+או שהיו צרורות מנתזין – even though it is not a change, but rather, the way things happen, nevertheless, half-damages and not more, for this is the normative Halakha for this and we are speaking about the domain of the person who suffered the damages, but in the public domain, he is exempt [from damages] for pebbles are a derivative of the “foot” to make them exempt in the public domain.
+ונפל על כלי אחר – these are the first damages of the “foot” and she (i.e., its owner) pays full damages and the latter are through broken pebbles, therefore, half-damage.
+דליל קשור ברגלו – everything that is attacked onto the foot of the chicken is called is דליל/anything irregularly wound/entangled, and there are those who have the reading דלי/bucket.
+מהדס – (scratch) to dance, and there are those who interpret it as digging with its feet in the earth in the manner of chickens.
+משלם חצי נזק – that is entangled/irregularly wound that is pebbles are judged as pebbles on the utensils, and incisions/scratches also, such as that pebbles that were tossed and they broke the utensils.
+
+Mishnah 2
+
+כיצד השן מועדת – in what manner is it “forewarned?” And it answers: to eat what is is appropriate for it.
+משלם חצי נזק – for it is unusual (to eat clothing or chew up utensils).
+בד"א וכו' - it refers to when it eats fruits or vegetables that are in the public domain, it is exempt, for we require (Exodus 22:4): “When a man lets his livestock loose to graze in another’s land,” but if it ate clothing or utensils, even in the public domain it is liable one-half damages, for people generally put clothing and utensils in the public domain according to the hour and it is the “horn” in the domain of the person suffering damages and he is liable.
+משלם מה שנהנית – these are not valid payments but rather if it ate something that its value was great, we view it as if they barley, and he doesn’t pay anything other than the value of the barley at its cheapest, which is a full third less than what they are sold for in the marketplace. But, if it ate something whose worth is less than the barley, he pays the worthy of that thing that it ate at its cheapest, and if it (i.e., the animal) ate that which he damaged such as that it ate the wheat but since it did not benefit, it [the owner] is exempt [from payment].
+מצדד הרחבה משלם מה שהזיקה – if it (i.e., the animal) stood and at the sides of the road in a place where it is not the manner of bulls to walk there, it is not compared to the public domain, and it pays what it damages.
+
+Mishnah 3
+
+מפני שהן מועדין – to jump, and we are speaking of in the domain of the one who suffered damages, for it is a derivative of the “foot.”
+
+על החררה משלם נזק שלם – for this is the “tooth” in the domain of the one who suffered damages.
+ועל הגדיש משלם חצי נזק – they are like pebbles, and the decided Halakha is that he should pay one-half damages.
+
+Mishnah 4
+
+משיחזור בו שלשה ימים – when he sees bulls and they are not goring, they return to the innocuous state.
+שלשה פעמים – and even on one day (i.e., doing damage thrice on one day), but the Halakha is not according to Rabbi [Meir] for they are not forewarned until they testify about it for three days.
+ממשמשים בו – they pull at it and play with it and it doesn’t gore. And in this, the Halakha is according [to Rabbi Meir] that a forewarned bull does not return to its innocuous state until small children play with it [and it doesn’t gore].
+
+Mishnah 5
+
+נגח נגף [וכו'] – all of them are derivatives of the horn.
+דיו לבא מן הדין להיות כנדון – the “horn” in the domain of the one who suffered damages that you bring from the law of the “horn” in the public domain, and as you have said regarding the horn which [the Rabbis] were stringent about it in the public domain, does it not follow logically that we should be strict with it in the domain of the one who supported the damages. It is sufficient that it (i.e., the inferred law) should be like that of the premise, like the horn in the public domain, and not be liable in the domain of the one who suffered damages other than one-half damages just as he is liable in the private domain.
+אני לא אדון קרן מקרן – as we stated above, but rather the “horn” from the “foot.” The place where he was stringent upon him with the “tooth” and the “foot” does it not follow logically that we should be stringent with the “horn?”
+דיו לבא מן הדין – for finally, if it is not the “horn” in the public domain, you will not find a side for an a-minori/a-majori. And Rabbi Tarfon, although that in general, he holds that it is enough for it is from the Torah as it is written (Numbers 12:14): “Would she not bear her shame for seven days?” All the more so for God’s presence for fourteen days, but it is enough if the inferred law be as strict as the premise, therefore, “she should be shut out of the camp for seven days” (Numbers 12:14) and no more than that. Nevertheless, here, he does not hold that it is enough for Rabbi Tarfon holds that when we state that it is enough where he didn’t refute an a-minori/a-majori such as there (i.e., Numbers 12:14) of the seven days of God’s Divine presence is not written [in the Biblical verse], the Kal V’Homer brings fourteen. The “it is enough” comes to exclude seven and to establish seven since it mentions this Kal V’Homer for these seven that has been established and it doesn’t refute it completely. But here, the half-damages are written, whether for the public domain or whether in the courtyard of the one who suffered damages, and the Kal V’aHomer comes and brings another one-half damage and makes it full damages. If he had expounded on the “it is enough” and you established ait as high-damages as at the beginning, I would raise to him the objection of the Kal V’Homer and not benefit from it at all. But the Rabbis hold that even where they raise the objection of the Kal V’Homer, we state it as “it is enough” and the Halakha is according to the Sages.
+
+Mishnah 6
+
+בין ער בין ישן – if he was sleeping and another [person] came and slept at his side, and he second damaged the first, he is liable, but if he first [person] damaged the second, he is exempt [from punishment]. But if they slept together, each one of them who caused damage to his fellow is liable, because of them are considered as forewarned regarding each other.
+סימא את עין חבירו – even inadvertently, he is liable for damages, but not for four things (see Talmud Bava Kamma 26a-b), for [the Torah] does not declare him liable for four things other than wanton action, or something close to wanton action.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+המניח את הכד וכו' ושברה פטור – for it is not the manner of human beings to take consideration of the roads.
+ואם הזיק בה בעל החבית חייב – and even if he declared it ownerless, for all who declare ownerless his damages, that he didn’t have a permission from the outside to make them as if he had not made them ownerless.
+או שלקה בחרסיה חייב – for he holds that if he stumbled, he is negligent, but is not an accident and therefore is liable.
+במתכוין חייב – if he intended to take possession of its shards and [what exists] in the water after his pitcher broke, he is liable for their damages, for this is like his pit that had done damage, but if he did not intend to take possession of them since he uprooted/eradicated them he is the victim of an accident for he holds tha he stumbled over it, he is not negligent, for the shards and the water are ownerless after he had met with an accident and he did not intend to take ownership of its shards and he waer, and It is like it was never his and he is exempt from their damages.
+
+Mishnah 2
+
+השופך מים ברה"ר – even though that he is operating with permission, such as during the rainy season where it is permitted to pour water in the public domain, even so, if someone else suffered damage from them, he is liable for his damages.
+המצניע את הקוץ וכו' – and such as when he hit them in the public domain , and similarly, someone makes his fence out of thorns and they blossomed in the public domain. But if he squeezed them in within his own [property] and someone else was caused damage by them, he is exempt [from liability], for it is not the manner of people to rub one’s self against a wall.
+
+Mishnah 3
+
+לזבלים – that the straw and stubble will decay and become manure to manure the fields and vineyards.
+כל הקודם בהן זכה – that the Rabbis have fined him.
+כל המקלקלים ברה"ר – and even if they do it with permission such as the case at the time of removing the manure, and if they caused damage, they are liable.
+היה הופך את הגלל – cattle dung.
+
+Mishnah 4
+
+הראשון חייב בנזקי שני – and such as the case where he was able to stand and did not stand fr he is negligent. But if he wasn’ able to sand, he is exempt, for he hold that if he stumbled, he is not negligent.
+
+Mishnah 5
+
+היה בעל קורה ראשון וכו' פטור – for this one walks in an appropriate manner and the other one hurried to go.
+
+Mishnah 6
+
+חד רץ ואחד מהלך וכו' – Our Mishnah is deficient and should be read as follows: one is running and the other is walking on the Eve of the Sabbath or the Eve of Jewish holy days or that both of them were running in the rest of the days of he year, both of them are exempt, for on the eves of the Sabbath and Jewish holy days, the one who ran is running with permission for he is going to perform a Mitzvah in order to prepare for the needs of the Sabbath or the Jewish holy day, and because of this, he is exempt. But on the rest of the days of the year, when both of them are running and both of them are strange, both of them are exempt [from liabilities caused to one another].
+
+Mishnah 7
+
+המבקע – wood
+והזיק ברשות היחיד – of others.
+ברשות היחיד – his own.
+והזיק ברשות היחיד – of others, 
+חייב – he is liable [for damages caused] and even though he did it in his domain for many are not found there since we would say that he should have taken deliberation. Even as such, he is liable.
+
+Mishnah 8
+
+במותר חצי נזק – they estimate what the damages of this one are greater than the damage of that one, and in that surplus, the person who caused greater damage pays the one-half assessment.
+מועד בתם משלם במותר – meaning to say, if he (i.e., the forewarned animal) damaged the innocuous animal to a greater extent than what the innocuous animal did.
+אדם בתם משלם במותר נזק שלם – for a person is forever forewarned.
+ותם באדם – he (i.e., the owner of the innocuous animal) pays the surplus of one-half damages, as it is written (Exodus 21:31): “So, too, if it gores a minor, male or female, [the owner] shall be dealt with according to the same rule.” Just as the judgment of an ox harming another ox, so too the judgement of an ox harming a human being. Just as an ox goring an ox – [the owner of] the innocuous ox who gored another ox pays half-damages, so too, with an ox which goes a person – [the owner of] the innocuous ox pays one-half damages and the [owner of the] forewarned ox pays full damages.
+ר"ע אומר אף תם שחבל באדם משלם במותר נזק שלם – as he expounds “[shall be dealt with according to] the same rule” for a law that this verse removes from it. For it speaks about a forewarned ox. And this is what the Biblical verse said “"כמשפט הזה /the same rule – refer to the forewarned ox that [its owner] pays full damages. [The words] "יעשה לו" /shall be dealt with – means for every ox that gores a person, even if it is an innocuous ox. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 9
+
+וכן הלכה – certainly it is the Halakha that he gives him a Maneh which is one-half the damages, but this ox is not mentioned in the Torah , for you have fulfilled and sold the living ox, etc. And there is a dispute between Rabbi Meir and Rabbi Yehuda in the profit of the carrion, such as at the time of death, it was not worthy anything, but it increased in value afterwards and it was worthy of being fed to dogs or to be sold to a heathen. Rabbi Meir holds that there is raise in the value of the carrion of the ox that had suffered damages, and the one (i.e., the owner of the ox) who did the damage didn’t give anything other than providing one-half of his damage, and that is identical with that which Rabbi Meir said regarding this, as it states (Exodus 21:35): “[When a man’s ox injures his neighbor’s ox and it dies,] they shall sell the live ox and divide its price,” meaning to say, that he (i.e., the owner of the ox that did the damage) gives him half his damages from the monetary value of the living ox, and he doesn’t deduct for himself anything on account of the increase in value that the carrion gained. But Rabbi Yehuda holds that the one-half of the increased value of the carrion that caused damages and when [the owner of] the ox that caused damages pays to [the owner of] the ox that suffered damages his one-half damage, he deducts for himself one-half the increase in value of the carrion (according to the condition of the animal) from the time of [its] death until the time of their appearance in court (see Talmud Bava Kamma 34a), and that is exactly what Rabbi Yehuda stated to Rabbi Meir: You have fulfilled the Biblical verse in that you have sold the living animal, but you have not fulfilled [the Biblical mandate] (Exodus 21:35): “they shall also divide the dead animal,” for he has to divide the increase In value of the dead carrion and the [owner of the] one who did damage must give him [the owner of the one whose ox died] one-half. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 10
+
+שורו שבייש פטור – as it is written (Leviticus 24:19): “If anyone [maims] his fellow, [as he has done so shall it be done to him],” and not “an ox to its fellow.” Alternatively, the one causing an indignity is not liable other than when he causes an indignity/puts to shame with intention, but an ox does not “intend” to cause an indignity/put to shame to anyone.
+שורו שסימא את עין עבדו פטור – the slave does not become a free person by means of this [act].
+והוא שסימא את עין עבדו חייב – [as it states] (Exodus 21:26): “[When a man strikes the eye of his slave, male or female, and destroys it,] he shall let him go free on account of his eye.”
+שור שחבל באביו ובאמו חייב – with the payment of their damages.
+הוא שחבל באביו ובאמו פטור – [exempt] from payment, for a person does not die and pay [damages].
+שורו שהדליק את הגדיש בשבת חייב – one-half damages since it is different/strange.
+
+Mishnah 11
+
+בסלע לקה – it rubbed itself against a rock and was damaged.
+היו שנים רודפין אחר א' – two oxen [belonging to] two people are pursuing/running after the ox of another person.
+שניהם פטורים – since both pushed it aside.
+שניהם חייבים – In the Gemara (Tractate Bava Kamma 36a) it explains our Mishnah as for example that both of them (i.e., the oxen) are innocuous for the [owner of the] innocuous ox does not pay other than from his own funds. But when both are present, the first one pays the [owner of the] damaged ox one-half damages between the two of them. But where both are not present, one can say to him: Go bring proof that this ox caused you damage and I will pay you.
+גדול הזיק – that there is in his body the equivalent of half-damages.
+קטן הזיק – and you will take the worth of the small ox, and the excess one-half of your damages, you will lose.
+קאן הזיק את הגדול – and even though that half of the damages of he larger ox is greater, you will not take other than my small one. And half of his damages of the small one is yours. Take from the large one, and all of this is “he who seeks reparation from his fellow must produce evidence,” as we have taught in our Mishnah. But if he did not bring proof, he has nothing and even the value of he innocuous [ox, and even if the [owner of the] small ox who admitted to him, he lacks, for the person who makes a claim on his fellow for wheat and admits to him regarding barley is exempt even from the monetary value of the barley. But if the [owner of the ox] who suffered damage grabbed a measure of what the [owner of the] ox who caused the damages admitted to him, we don’t take it from him.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+שור שנגח ד' וה' - and in all of them it (i.e., the ox) was innocuous and that it pays from his own funds.
+ישלם – he (i.e., the owner) pays one-half of the damages caused, and to the last one [who suffered damage is paid] first. In the Gemara (Tractate Bava Kamma 36b), it establishes that our Mishnah deals with a the one who suffered damage grabbed hold of the ox causing damage to collect from him and became for him a paid bailee. But when it left under his hand and caused damage, the first one (i.e., the owner of the ox that was damaged) is liable for his damages. Therefore, the last [owner of an ox which suffered damage] is compensated one-half of his damages from the full amount.
+ואם יש בו מותר יחזיר לשלפניו – this is what he said: if there is surplus of his damages [caused] he should restore to the [owner of the ox who suffered damage] that was prior to him as, for example, that the half-damages of the first was a Maneh (100 zuz) and the half damages of the last was fifty and the ox was worth two-hundred. From the outset, when the ox gored the ox of the he first [owner] which was damaged, that half of his damages was a Maneh, the [owner of] the ox who was damaged received a Maneh, and the owners [received] a Maneh , when they captured the injured ox and it gored while under their control, the owners do not lose a Maneh that they had for it (i.e., the ox), for he was not guarding them, [properly] other than on the damaged ox which he had captured, and when it damaged a second [ox], and half of those damages was fifty, the [owner of the] first damaged ox lost from his Maneh – fifty , and he gives it to the [owner of the] second damaged [ox] and the surplus up until a Maneh he returns to him, and the owners take their own Maneh.
+ר"ש אומר וכו' – Rabbi Shimon holds that owners are partners and the [owner of] the ox that suffered damage and the ox that damaged and both are liable in its damages. How? An ox worth two hundred that gored etc.
+ושלפניו – that [ox] which was damaged first, he (i.e., the owner) takes fifty zuz and the owners [of the ox] who damaged take fifty zuz, for the [owner of the] one damaged first has the half [damages], therefore, he pays one-half the compensation of his damage.
+חזר ונגח שור שוה מאתים – the [owner of the] last one takes a half Maneh from every one – for he is paid out of his own pocket and it is found that the one before him that was his one-half, he pays from his portion one-half a Maneh and takes the last one. 
+But the two first [owners] – the first owner [whose ox] was damaged and the owners, for each one of them had a quarter, each one of them pays one-quarter of his damages.
+דינר זהב – which is twenty-five silver dinars.
+
+Mishnah 2
+
+הועד לקטנים – to calves.
+אמרו לפני ר' יהודה – his students asked of him. 
+Forewarned for Sabbaths – because he (i.e., the animal) is idle from work and it became overbearing; alternatively, because it sees human beings in their nice Shabbat clothing, they are considered in its eyes as known but he does not recognize them. 
+But he is not forewarned on weekdays, what is the law regarding this?
+משיחזור בו שלשה שבתות – (see Tractate Bava Kamma, Chapter 2, Mishnah 4). After it (i.e., the owner of the ox) was forewarned for Sabbaths, they brought before him (i.e., the animal) oxen on three Sabbaths and it did not gore, it returned to its being innocuous, and if it returned to being innocuous and it gored, it (i.e., the owner) only pays one-half damages.
+
+Mishnah 3
+
+שור של ישראל שנגח שור של עובד כוכבים פטור – as it is written (Habbakuk 3:6): “When He stands, He makes the earth shake; When He glances, He makes nations tremble.” He saw the seven commandments that were commanded to the Sons of Noah. Since they did not fulfill them, He (i.e., God) stood and He released their money to Israel, and it states (Deuteronomy 33:2): “He appeared from Mount Paran [and approached from Ribeboth-kodesh},” He (i.e., God) revealed the money of the idolaters and permitted it [to the Jewish people]. “From Mount Paran”: from the time that he went around from one to the other offering the idolaters the Torah and they did not accept it.
+
+Mishnah 4
+
+ושל חרש שוטה וקטן שנגח שור של פקח פטור – for we don’t appoint an administrator/guardian for an innocuous ox to collect [damages] from his estate for they are movables, and we stated in the first chapter (Tractate Bava Kamma 14b) an equivalent amount of money teaches that the Jewish court does not need anything other than property from which debts may eventually be collected and we establish this for orphans.
+מעמידין להן אפוטרופוסים וכו' – if they (i.e., oxen) are known to be gorers, we appoint for them a guardian/administrator and not to pay one-half damage other than for forewarned oxen, for if it gores again, they pay from the most valuable property and they collect the damages from the land of orphans.
+חוזר לתמותו – for he (i.e., Rabbi Meir) holds that if it (i.e., the animal) left the domain of his masters an entered into the domain of other masters, he returns to his [former status] of innocuousness, for a different domain changes the law of its being “forewarned.”
+שור האיצטדין – that is designated for goring and they (i.e., the oxen) are instructed in this.
+
+Mishnah 5
+
+מועד משלם כופר – and even though that in the first that he (i.e., the ox) gored, we kill it, we find him [now] to be forewarned, as in the example of one that killed three idolaters; alternatively, that it killed three Israelites, it is considered “torn” (as by another animal), for something that is “torn”, we don’t kill it as a man put to death is considered as dead; alternatively, someone who is [sentenced to be] killed and flees to the lake after they testified against him.
+וכן בבן וכן בבת – small male child and small female child, he is liable for stoning and ransom like for adults.
+
+Mishnah 6
+
+שור שהיה מתחכך בכותל וכו' – is exempt from the death penalty, but if if was forewarned, as in the case that it was forewarned to rub itself against walls and to knock them over on humans, and it rubbed itself against the wall for its pleasure and it fell on a human being and he died, the ox is exempt from the death penalty but the owners pay the ransom. The ox is exempt from the death penalty, as it is written (Exodus 21:29): “[If, however, that ox has been in the habit of goring, and is owner, though warned, has failed to guard it, and it kills a man or a woman -] the ox shall be stoned, and its owner, too, shall be put to death.” As it is with the death of the owners, so too with the death of the ox. Just as the owners are not liable if they killed a person, until they killed him with intent, so too, the ox is not liable until it kills with intent. And the owners pay ransom, as it is written (Exodus 21:30): “If ransom is laid upon him, [he must pay whatever is laid upon him to redeem his life],” for the Torah could have stated
+
+Mishnah 7
+
+ושור היתומים – that lack an administrator/guardian.
+ושור האפוטרופוס – it is the ox of orphans, but it is upon the guardian/administrator to guard it.
+הרי אלו חייבין – for seven “oxen” are written in the portion of goring a person (i.e., Exodus 21;28-30), one for itself and [the other] six for these six oxen.
+שור הקדש שור הגר שמת ואין לו יורשים. פטורים מן שמיתה – even if it gored and afterwards was dedicated to the Temple; it gored and afterwards the proselyte died, Rabbi Yehuda would declare it exempt [from the death penalty – as they have no owners). But thee Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+ואם שחטו אסור – [if he slaughtered it, he is prohibited from] eating it, as it is written (Exodus 21:28): “The ox shall be stoned and its flesh shall not be eaten, [but the owner of the ox is not to be punished].”From the plain meaning of the verse, it implies, as it is stated, “the ox shall be stoned” – don’t I know that it is considered as carrion and carrion is forbidden to be eaten? What then is to be learned here for the verse to say “and its flesh shall not be eaten”- but rather to say to you, that if he advanced to kill it after judgement had been passed upon it, it is forbidden.
+הקדישו בעליו מוקדש – and we learn from this that if he derived benefit from it, he has committed religious sacrilege.
+
+Mishnah 9
+
+ונעל בפניו כראוי – [locked it up before him] with a door that can withstand an ordinary wind, and that is identical with a lesser guarding.
+ומועד פטור – from the side of the law concerning damages payable after warning was given to him, but the side of that it should die stands in his place, and he (i.e., the owner) pays half-damages like an innocuous ox, as it is written (Exodus 21:29): “[and its owner, though warned,] has failed to guard it,” regarding a forewarned ox. But if he had guarded it/watched it a little bit, he is exempt from the side of the law concerning damages payable after warning to him.
+רבי אליעזר אומר – there is no guarding for a forewarned ox other than a knife,
+עד שישחטנו – until he slaughters it. But there three disputes in this matter. For Rabbi Meir, with lesser guarding, he is liable and with more prominent [guarding], he is exempt. For Rabbi Yehuda, with lesser guarding, he is also exempt from the side of the law concerning damages payable after warning was given to him. But he is liable on the side of “it shall die” that is in it, until he guards him with a more prominent level of guarding. And to Rabbi Eliezer, even with a more prominent guarding, he is also liable. But the Halakha is according to Rabbi Yehuda. But however, it is ab initio, a Mitzvah to slaughter the forewarned ox in order to remove the damages.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+שור שנגח את הפרה – who was pregnant.
+ונמצא עוברת בצדה – that died.
+ואין ידוע אם עד שלא נגח ילדה – and did not die because of the goring.
+אם משנגחה – and because of the goring aborted the fetus.
+ורביע נזק – for an innocuous ox is liable for half damages and this offspring lies in doubt and we divide it. And our Mishnah is according to Sumachos who stated that money that is lies in doubt, we divide the money. But the Sages state that this is a great principle in law (see, for example, Tractate Bava Kamma, Chapter 3, Mishnah 11 above): “He who seeks reparation from his fellow must produce evidence (i.e., upon him is the burden of proof).” But the Halakha is according to the Sages. And even if the [owner of the] animal who suffered damages asserts a certainty (i.e., literally, “sure”) and the [owner of the] animal who caused the damages says “perhaps” (i.e., a possibility), “he who seeks reparation form his fellow must produce evidence.”
+וכן פרה שנגחה את השור וכו'- if the cow is found, it is according to the innocuous [animal whose owner] pays one-half damages from his estate, but if the cow is not found, he pays one-firth damages from the offspring, for if he had known that prior to [the cow] giving birth it had gored, he would pay all of the half-damages from the offspring, for she was pregnant and had gored and her fetus was gored, but if it was after she gave birth that she gored, he would not pay from the offspring anything, for the offspring did not gore. But the [owner of the] innocuous animal pays other than from his estate. But now that there is a doubt, they divide it and from the one-half damages that he has to pay, he pays one quarter damages from the offspring.
+
+Mishnah 2
+
+ואם הוזקה בהם בעל הפירות חייב – and these words refer to when the animal slips and stumbles/falls through them. But if she (i.e., the animal) ate from them until she died , the owner of the produce is exempt [from indemnity] because she should not have eaten them.
+
+Mishnah 3
+
+היה אביו או בנו – of the owner of the house were in it (i.e., the cistern) and the same law applies for the rest of the people, but [the Mishnah] took a usual incident.
+משלם את הכופר – as for example, the [owner of the] animal had been forewarned to cause himself to fall upon on people in cisterns and currently saw herbs in the pit and caused itself to fall into the cistern to eat the herbs and killed a person, that the [owner of the] ox is exempt from the death penalty, for it killed without intention. But the owners [of the ox] pay the ransom, for it includes the ransom even if the animal killed without intention, as we have stated above.
+רבי אומר וכו' – And the Halakha is according to Rabbi [Yehuda HaNasi]. Therefore, if [the owner of] the animal led his ox [into the courtyard] with the permission of the owner of house, in an undefined manner, and he didn’t accept upon himself to guard [the animal], the owner of the house is exempt, for he did not accept upon himself watching/proper care. And the one who brings it (i.e., the animal) in is also exempt [from liability] because he brought it (i.e., the animal) in with permission.
+
+Mishnah 4
+
+שור שהיה מתכוון לחבירו וכו' – since our Mishnah had to teach the “concluding” (actually, the next phrase) part [of the Mishnah] that a person who intended [to strike] his fellow, the first part [of the Mishnah] teaches also regarding an ox that intends [to gore] its fellow [ox], for even if it had intended [to gore] a woman , the [owner of the] ox is exempt from the payment [for the value of] the offspring, for he is not liable for the payment [for the value of] offspring other than of a human being alone.
+א"כ משהאשה יולדת משבחת – if so, that this is what we assess just as you said, it is found that he doesn’t give you anything for from when the woman gives birth, her worth is enhanced for her monetary value is less to be sold prior to her giving birth when she is in danger of dying in the pain of childbirth.
+היתה שפחה ונשתחררה – meaning to say, when she was freed, she was married to a convert or to a manumitted slave or a female convert is married to one of them , and the husband (who was a freed slave or a convert) passes away, [the owner of the one who caused the damages] is exempt, for the individual who takes possession of the property of the convert who died and he has no heirs has merited, and this comes prior to acquiring what is in his hands. And the same law applies also to an Israelite woman who married a convert, and the convert died, he is exempt, for the value of the offspring goes to the husband, but because an undefined freed woman slave or a female convert are married to a male convert or to a freed slave, for this reason, [the Mishnah] took the language of a maidservant and a female convert.
+
+Mishnah 5
+
+ברשות היחיד ופתו לרשות היחיד אחרת – even though there is not side of a public domain here, he is liable, and only as long as he had made his domain ownerless where the mouth of the cistern is within it.
+אחד החופר בור – it is made round.
+שיח – long and narrow [trench].
+מערה – square and covered temporarily but it has an opening.
+חריצין – wide and squared like a cavern, but they are not its source.
+נעיצין – short from the bottom and wide from the top.
+מה בור שיש בו כדי להמית י' טפחים – for an undefined cistern is ten handbreadths high.
+
+Mishnah 6
+
+השני חייב – when he (i.e., the first of the partners passed to him while he was walking the cover to cover it and the second one didn’t cover it.
+כסתו כראוי ונפל לתוכה – such as the case of where the cover became worm-eaten/decayed.
+נפל לפניו מקול הכרייה חייב – he was digging in the pit and the ox heard the sound of a hammer and was frightened and fell into the pit and died, he [the owner of the pit] is liable and even though that since it was because of indirect effect of the sound of the digging that it fell, we could say that the liability of the pit goes away from it and throws [instead] on the negligence regarding the sound of the digging but this is a mere indirect cause and he is exempt. Nevertheless, he is liable since the damage was found inside the pit.
+לאחריו מקול הכרייה פטור – if the ox stumbled/fell from the sound of the digging on the edge of the pit and fell backwards outside of the pit and died, he (i.e., the owner of the pit) is exempt [from liability], for the damage was not found in the pit and the sound of the digging was a mere indirect cause and he is exempt.
+ונשתברו. ונתקרעו – with the ox’s utensil belongs the breaking of the yoke and the plough. Regarding the donkey’s utensil belongs the tearing of the package of clothing and the pack saddle/cushion that is on its back.
+ופטור על הכלים – as it is written (Exodus 21:33): “and an ox or a donkey falls into it.” An ox, but not a human being; a donkey but not utensils. 
+An ox (I.e., its owner) who is deaf-mute, or is an imbecile or is a minor, is liable for it if it fell into the pit. But an ox (i.e., its owner) which can hear is not liable for it, for he needs to investigate/deliberate and continue.
+
+Mishnah 7
+
+אחד שור ואחד כל בהמה לנפילת הבור – as it is written (Exodus 21:34): “[The one responsible for the pit must make restitution.] He shall pay the price to the owner, [but he shall keep the dead animal],” anything that has owners.
+ולהפרשת הר סיני – as it is written (Exodus 19:13): “[No hand shall touch him, but he shall be either stoned or shot;] beast or man he shall not live;” and wildlife is included in animals, if also to include birds.
+לתשלומי כפל – as it is written (Exodus 22:8): “In all charges of misappropriation” – anything where there is negligence.
+להשבת אבידה – “and so too shall you do with anything that your fellow loses” (Deuteronomy 22:3).
+לפריקה – (Exodus 23:5): “and would refrain from raising it.” Even though it Is written (Exodus 23:5): “When you see the ass of your enemy [lying under its burden],” all animals are included for we derive "חמור" "חמור" – from Shabbat, as it states (Deuteronomy 5:14): “your ox, your ass, or any of your cattle.”
+לחסימה – “You shall not muzzle an ox in its threshing” (Deuteronomy 25:4). We derive "שור" "שור" through a Gezerah Shavah (i.e., analogy) from Shabbat.
+לכלאים – the (forbidden) coupling of heterogenous animals, even though it is written (Leviticus 19:19): “You shall not let your cattle mate with a different kind.” This is also wildlife and birds included, for we derive "בהמה" "בהמה from Shabbat. And the same law applies to all two kinds of cattle, wildlife and birds. But, however, regarding the legal decision of the Halakha from the Torah, he is not liable other than someone who ploughs or leads with the two species [of same kind of animal] where one is ritually impure and the other is ritually pure, similar to an ox and an ass, but the Sages stated that [it means] any two species whether they are both ritually impure or whether they are ritually pure.
+לשבת – as it is written (Deuteronomy 5:14): “your ox, or your ass, or any of your cattle.” But wildlife is within the category of cattle and every extension of scope/amplification is to include birds.
+שדבר הכתוב בהווה – a thing that regularly happens.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+הכונס. פטור – for he guarded it and what could he have done?
+הוציאוה לסטים – even though he did not actually take it out, but rather that they stood before it until she left – it is as if they removed it with their hands and they are liable.
+
+Mishnah 2
+
+הניחה בחמה – the sun hurts her and it is not sufficient for her closing properly for it is in a door where she is able to stand only in an ordinary wind.
+
+נפלה לגינה – as in the case when she slipped and fell in by accident. But if her “friends” pushed her and caused her to abort [her fetus] he (i.e., the owner) pays what she damaged for she was negligent in it and he should have passed through one at a time.
+מה שנהנית – according to her pleasure and not according to her damage.
+שמין בית סאה באותה שדה – we do not estimate the garden bed alone because the damage causes loss when we estimate it according to its value, and the All-Merciful stated (Exodus 22:4): “[When a man lets his livestock loose] to graze in another’s land,” and we expound that it teaches that we estimate it on top of another field, but we estimate a Bet-Seah ( 2500 square cubits or 50 cubits square) in that field how much it was worth before the garden bed was eaten from how much it is worth now. But now, he does not pay all of its monetary value, for whomever purchases a Bet Seah when it is with its grain does not despise it for the loss of one garden bed for it is a small amount.
+ר' שמעון אומר אכלה פירות גמורים – for already they ripened fully – she (i.e., the owner of the animal) pays all the damages. But where we estimate on account of a field where it had not yet fully where it had not fully ripened. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 3
+
+ואם הדגיש ברשות בעל השדה חייב – In the Gemara (Tractate Bava Kamma 59b), it establishes it in a valley, for everyone together are accustomed to make it in one garden bed. This is his heap of sheaves and that is the other’s heap of sheaves and they appoint a guard. And since the guard state that he will go up and make a heap of sheaves, it is as if he said: “I will go up and guard yours.” But with the rest of the people, even if he made a heap of sheaves with permission, the owner of the field is not liable until he accepts upon himself protection/guardianship.
+
+Mishnah 4
+
+בא אחר וליבה – he blew on the fire and it rose into a large flame like (Exodus 3:2): “[An angel of the LORD appeared to him] in a blazing fire” and there are those who have the reading "נבה" – from the decree (Isaiah 57:19): “heartening comforting words: [ it shall be well, Well with the far and the near – said the LORD-and I will heal them].” When a person speaks and moves his lips, and wind escapes.
+
+או דרך הרבים – sixteen cubits like the banners [of the tribes] in the wilderness.
+ר"ש אומר הכל לפי הדליקה – according to the height of the fire and the size of the barley when the large fire jumps from afar. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 5
+
+המדליק את הגדיש – he kindled it within his own [property] and it went and consumed that of his fellow.
+ר' יהודה אומר ישלם כל מה שבתוכו – that Rabbi Yehuda obligates on hidden damage in the fire, for he does not have (i.e., hold) the expounded teaching on "או הקמה"/or the standing grain (see Exodus 22:5). Just as the standing grain is uncovered, even all that is uncovered.
+וחכ"א אינו משלם אלא גדיש וכו' - they have (i.e., “hold by” this expounded teaching of "או הקמה" and exempt on all damages that are hidden in the fire, but they estimate the place of the utensils as if it is a heap of grain. And he pays the heap of grain like the measure of the body of the utensils and when we stated the end [of our Mishnah]: “And the Sages agree with Rabbi Yehuda” – when he sets fire to a large building, that he pays for all that is inside it. And it is proven in the Gemara (Tractate Bava Kamma 61b) that Rabbi Yehuda and the Rabbis disagreed also with one who kindles a fire in [the property] of his fellow, as Rabbi Yehuda holds that if he lights a fire in that of his fellow, he pays for everything that is within it, and even for a money-bag (or a purse hanging from the neck). But the Rabbis hold that utensils that one ordinarily hides in a heap of sheaves such as threshing sledges (i.e., an implement with grooves and indentations) and the utensils of cattle he pays for; utensils that one customarily does not hid in a heap of sheaves, he does not pay. And the Halakha is according to the Sages.
+היה גדי כפות לו חייב – for living creatures are also included in "או הקמה"/or standing grain. And because of the case that he who has committed two offenses simultaneously, must be held answerable for the severer only, he cannot be exempted. That he is not liable for death on the slave, for since he was not tied up, he could have fled and would exempt about him from the death penalty and from payments. But if he was a slave tied up, he would be exempt even on the kid and on the heap of sheaves, but he would liable for the death penalty on the slave – for he who has committed two offenses simultaneously, must be held answerable for the severer only. But concerning the kid, it makes ono difference whether it was tied up or not tied up, for since it (i.e. the Mishnah) took the language of the slave, it took the language of the kid as well.
+במדליק את הבירה – when he kindles within that of his fellow and it is as if he destroys with his hands, and even so, the reason because it is the manner of people to leave their utensils in their houses, but a heap of sheaves, where it is not the manner of people to leave it other than like a threshing sledge (i.e., an implement with grooves or indentations) or the instruments for cattle. Even though I will kindle with that of my fellow, he doesn’t pay, according to the Sages other than things that it is customary to hide in a heap of sheaves.
+
+Mishnah 6
+
+גץ – a spark of fire.
+רבי יהודה אומר בנר חנוכה פטור – since he is engage in the performance of a Mitzvah. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+מרובה. דבר שיש בו רוח חיים ובדבר שאין בו רוח חיים – as it is written (Exodus 22:8): “[In all charges of misappropriation – pertaining to an ox, an ass,] a sheep, a garment, or any other loss, [whereof one party alleges, ‘This is it’ – the case of both parties shall come before God: he whom God declares guilty] shall pay double to the other.”
+אין הגונב אחר הגנב – as it is written (Exodus 22:6): “and they are stolen from the man’s house,” and not “from the house of the thief.”
+
+Mishnah 2
+
+גנב על פי שנים – meaning to say that two testify against him that he stole.
+גנב ומכר בשבת – but he slaughtered which is punishable by stoning, he who has committed two offenses simultaneously, must be held answerable for the severer only.
+וטבח ביום הכפורים – for his wanton violation is not punishable other than through extirpation, and such as the case where they (i.e., the witnesses) didn’t warn him and they ae not whipped for we hold that all who are liable for flogging are those who act inadvertently, but are liable for payment, but those who are liable for the death penalty at the hands of the Jewish court , even inadvertently, are exempt from payment.
+וטבח ומכר ואחר כך מת אביו – but if his father died and afterwards, he slaughtered [the animal], it (i.e., the Mishnah] taught at the conclusion that he is exempt, because he is slaughtering what is his and selling what is his, for he inherited his father.
+בשני אלו – with an animal torn by wild beasts and with non-holy produce eaten in the Temple courtyard, for Rabbi Shimon holds that slaughter that is not worthy is not called slaughtering, but for medicinal purposes and for dogs, it is an appropriate slaughter, and if he wants he can eat from it.
+
+Mishnah 3
+
+האחרונים משלמים שלשה – for an ox, and for example, the latter witnesses were found to be scheming witnesses first ,for if the witnesses for the theft had been found to be scheming first, the testimony of the slaughter is voided , for perhaps the owners had sold it to him, and if they are refuted why do they pay?
+בטלה עדות שניה – and he pays double because of the first testimony (i.e., that he is a thief), and they are exempt, for the witnesses do not pay money until both sets are found to be scheming witnesses.
+בטלה כל העדות – and he is exempt and they are exempt [from payment] and even if they retracted and the latter witnesses were found to be scheming afterwards, they do not pay as their testimony was voided already and they were contradicted. Since he did not steal, he did not slaughter [in the meanwhile] they are not liable. But regarding “you were with us” that the whole body of their testimony was removed and all the more so, if the first wo witnesses were found to be scheming witnesses, the testimony of the second [set of witnesses] is voided. But at the time that they had not been found to be scheming other than one [of them], the testimony of both is voided but when both of them had been proven to be scheming witnesses, the testimony of the first set, other than paying of double indemnity.
+
+Mishnah 4
+
+על פי עד אחד – even though it is a simple mater, for one does not pay four or five times the amount (i.e., if he not only stole, but also sold the animal or slaughtered it – see Exodus 21:37) on the testimony of one witness. Sure this comes to teach us that testifying by one’s own admission is similar to testimony by one witness. Just as one witnesses, if he brings another witness after wars, they combine in public to make liable. By his own testimony also, if he brings witnesses after his admission, they make him liable, for admitting to a fine and afterwards witnesses came, he is liable. And these words [concern] someone who says: “ I didn’t steal,” and witnesses came and said that he stole and afterwards he retracted and said: “I slaughtered or I sold,” and witnesses came afterwards that he slaughtered or sold, he is liable, for when he says, “I slaughtered or I sold,” he does not make himself liable for anything for he knows that a person who admits to a fine is exempt. We we don’t have here an admission of nothing. But when he says: “I sole” and witnesses came [and testified} that he stole, he obligated himself to pay the principle, however, through his admission, therefore, it is a complete admission and he is exempt from double indemnity, even though afterwards witnesses came [and testified].
+ומת אביו – and he inherited him and would not be a slaughter completely illicit.
+גנב והקדיש – when he slaughtered it was for the Temple that he slaughtered and not for the owners.
+ר"ש אומר קדשים שחייב באחריותם (See Tractate Megillah, Chapter 1, Mishnah 6 and Tracate Kinnim, Chapter 1, Mishnah 1 – both at the end of the respective Mishnayot.) Rabbi Shimon is not referring to the matter of the first Tanna/teacher, nor does he dispute him regarding someone who stole and dedicated the animal to the Temple and afterwards slaughtered and/or sold it. But we understand Rabbi Shimon teaching the Rabbis in another place and saying that a person who seals something dedicated to the Temple from the house of its owners is exempt, as it is written (Exodus 22:6): “if they are stolen from the man’s house” and not “from the house of something dedicated to the Temple.” And on this, Rabbi Shimon refers and states “that a person if he stole consecrated animals for which he [who had consecrated them] is responsible is liable,” for we call him, “if they are stolen from the man’s house”, and since the owner is responsible for them, he is liable. But when he slaughters, it the master’s that he slaughters, and in consecrated animals where he is responsible for the, Rabbi Shimon also does not obligate him for the payment of four times (for a sheep) the amount or five times (for an ox) the amount other than when he slaughtered them innocently inside for the sake of the owners, but when the blood is spilled, if those who have bodily defects slaughtered them outside, even though they had not been redeemed, he held that anything about to be redeemed is considered as fully redeemed. And it is an appropriate slaughter, but if pure people had slaughtered them outside [the Temple] it is considered an unworthy slaughtering, and we understand that according to Rabbi Shimon who said that a slaughter that is not fit is not called a slaughtering, and he is not liable for the payment of four and five times the amount either. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+מכרו חוץ מאחד ממאה שבו – a thief who sold the entire ox except for a small amount of it, from the things that remain with him in the slaughter he is exempt, as it is written (Exodus 21:37): “[When a man steals an ox or a sheep,] and slaughters it or sells it “ -until he sells all of the things that remain from the slaughter, excluding if some of its shorn wool/fleece, etc. and he is not exempted from this.
+הנוחר – tears it open from its nostrils until its heart.
+והמעקר – uproots the windpipe and gullet is exempt, and even according to the Rabbis who state that a ritual slaughtering ha is not appropriate is called a ritual slaughtering, but this is not a ritual slaughtering at all.
+
+Mishnah 6
+
+היה מושכו ויוצא – he is exempt from the twofold restitution.
+הגביהו – even in the domain of its owners for lifting up acquires in every place (see also, Tractate Kiddushin, Chapter 1, Mishnah 4).
+נתנו – he stole it for a Kohen for five Selah of the Redemption of his First-Born son.
+היה מושכו – the Kohen or the creditor or the guard and it died in the domain of the owners.
+פטור – the thief [is exempt] from none of it.
+
+Mishnah 7
+
+אין מגדלין בהמה דקה בארץ ישראל – because the settling of the land of Israel which causes the loss of the seeds.
+אבל מגדלין בסוריא – lands that [King] David conquered but are not called conquest, and we don’t take into consideration of it for settlement, but if they causes loss to other fields, he has to pay it back.
+אין מגדלין תרנגולין בירושלים מפני קדשים – for they eat there, and it is the manner of chickens to gnaw at the trash, and perhaps would bring a bone [like the size of a piece of barley] from the unclean reptile and would ritually defile that holy things.
+ולא – Kohanim should not raise chickens throughout all of the Land of Israel.
+מפני הטהרות – for he Kohanim eat priest’s due and need to preserve it in ritual purity.
+חזירים – the reason is explained in the Gemara (Tractate Bava Kamma 81b) when the Kings of the Hasmoneans split with each other, it was customary each day that those who were outside would bring up to them daily [burnt] offerings to those who were inside. One day, they brought up to them a swine, and since it reached o the half-way point of the wall, the swine pressed its nails against the wall and all of the Land of Israel shook four hundred parasang by four hundred parasang. At that hour, they said: cursed be the tower of the swine.
+את הכלב – because it bites and it barks and causes a woman to abort [her fetus] from her fear of it.
+נשבים – traps so that doves who are part of the settlement will not be seized.
+שלשים ריס – four miles.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+החובל. וכמה הוא יפה – for if he needed to, he would sell himself as a Hebrew slave. But the one who damages him causes him the loss of this money.
+כיוצא בזה – according to what he enjoys, the greatness of his trouble and pain.
+צמחין – white pustules.
+שבת – all the days of the illness, we see him as if he is watchman of cucumbers and provide his salary of each day. For behold he is not fit for another labor even without illness for his hand is cut off or his leg and he has already been given their value.
+הכל לפי המבייש – an unimportant man who was put to shame, his insult is greater.
+והמתבייש – according to his importance is his shame [greater]. And each of these five things are derived from Biblical verses. Damages/נזק, as it is written (Exodus 21:24): “eye for eye” – and that does not mean to say an actual eye, as it is written (Numbers 35:31): “You may not accept a ransom for the life of a murderer.” For the life of a murderer you don’t take a ransom, but you do take a ransom for the heads of his limbs, for if he blinded he eye of his fellow, we give him the value of the eye, and that is “eye for an eye.” Pain/צער – we derive from (Exodus 21:25): “wound for wound.”. For it is an additional verse making him liable for the pain and even in the place of damage. And you should not say, behold he acquired his hand, and he now must cut it off. But we say that he should have cut it off with a drug, and this one severed it with iron and caused him pain. Therefore, he pays for the pain [that he caused]. ריפוי ושבת /healing and idleness/sitting. (Exodus 21:19): “Except that he must pay for his idleness and his cure,” and specifically if the illness comes on account of the wound. But if the hill person was negligent regarding himself and transgressed the words of the physician, the one who did damage is not liable for idleness and healing for we require on account of negligence. בשת/insult or indignity – as it is written (Deuteronomy 25:12): “You shall cut off her hand; [show no pity] – it is money. And the law of the Torah is that one cannot judge aa single law in the world other than judges who are ordained in the Land of Israel, as it is written (Exodus 22:8): “the case of both parties shall come before God.” And they [who judge] are not called "אלהים"/God, other than those who are ordained in the Land of Israel. But loans, business transactions, agreements by which one’s landed estate is mortgaged in the form of a sale from date (independent of he loan to consummated afterwards so that at a certain date the creditor can claim the property, even if sold in the meantime, by referring to the priority of his purchase (i.e., deeds of transfer), admissions and denials, we adjudicate them outside the Land [of Israel] as if they (i.e., the judges) are representatives of the Jewish court of the Land of Israel and their agency we make use of. And this alone in a found matter where there is a [potential] loss of money [and similarly] an animal that damaged with the tooth or the foot and they are forewarned, or if a man caused damage to an animal. But an animal that caused damage to a person, or a person to another person, we don’t judge hem outside the Land [of Israel] at all. Rather, we excommunicate the person who wounds or the one who causes damage, until he go up with his fellow litigant to the Land of Israel or that he will provide, through the path of compromise, something close to what appears in the eyes of the judge. But a limited matter, they don’t render a decision upon. And the same law applies to fines that written in the Torah and in all of them is Talmudic learning: We don’t collect them – the judges of the Diaspora, but rather we excommunicate whomever is liable for them as we have explained.
+
+Mishnah 2
+
+ושור אינו משלם אלא נזק – as it is written (Leviticus 24:19): “If anyone [maims] his fellow, [as he has done so shall it be done to him,” and not an ox for its fellow.
+ופטור מדמי ולדות – as it is written (Exodus 21:22): “When men fight” - men and not oxen.
+
+Mishnah 3
+
+החובל בחבירו ביה"כ חייב – even though that in the entire Torah , a person who violates a transgression for which he is liable for flogging and payment, he is flogged but does not pay. Here, he pays and is not flogged. For in the commentary, the Torah widened the scope of the law concerning a person who strikes his fellow for payment and not for stripes, from what is written (Deuteronomy 19:21): “hand for hand,” which is money since it is written (Leviticus 24:19): “as he has done so shall it be done to him.” Why does it say “hand for hand?” But rather to include a person who strikes his fellow on Yom Kippur that pays and does not get flogged.
+רבי יהודה אומר אין לעבדים בושת – as it is written (Deuteronomy 25:11): “If two men get into a fight with each other,” for whom that he has brotherhood, excluding a slave who lacks brotherhood. Ut the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+עבד ואשה שחבלו באחרים פטורים – for they lack what to pay.
+נתגרשה האשה ונשתחרר העבד – and they acquired property, they are liable to pay. For at the beginning, they are liable, but they lack what to pay as the usufruct of the wife is mortgaged to her husband for its fruits and for inheritance.
+
+Mishnah 5
+
+מפני שהוא נדון בנפשו – for even though he is disgraced, he is repaired regarding his Creator, since his wrath has been appeased and his anger has been put to rest through [his act].
+
+Mishnah 6
+
+התוקע לחבירו – who attaches his fingers in the palm of his hand and strikes him with a fist (see Talmud Bava Kamma 90a about other possible meanings – like slapping his neighbor on the ear or shouting into his ear).
+נותן לו סלע – the monetary value of his embarrassment. But the Halakha is not according to Rabbi Yehuda who holds that he gives him a Maneh.
+סטרו – that he struck him with the palm of his hand on his cheek, and there is greater indignity.
+צרם – pulled. Another language: he cut/damaged.
+הכל לפי כבודו – all of these monies that were mentioned in the Mishnah are not other than for the most honored. But for a despised person, we lessen it for him.
+אמר רבי עקיבא וכו' – Rabbi Akiva disputes with the first Tanna/teacher as he holds that whether the person is honored or despised, they are equivalent for the laws of these fines. But the Halakha is not according to Rabbi Akiva.
+ונתן לו זמן – and these words are for indignity when it doesn’t cause loss of money, we give him time. But for damages that cause him loss of money, we don’t give him time.
+שימר – he waited until he saw here standing at the entrance of her courtyard.
+ובו כאיסר שמן – oil that is purchased for an Issar.
+לזו אני נותן ארבע מאות זוז – for on an Issar’s worth of oil she disregarded herself to reveal her head and she shows that she is not strict about indignity/embarrassment.
+
+Mishnah 7
+
+על מנת לפטור חייב – if the one who wounds would ask the one wounded, on condition to exempt me , you say, “blind my eye,” and the wounded responded “yes,” for it is not the manner of human beings to pardon on the pain of their bodies, but if a person says to his fellow: “break my pitcher,” and the one doing damage asked: “on condition that you will exempt me you state this,” even though the one who suffered damage responded to him negatively, this “no” is like a “yes”, and it is as if he said to: “but didn’t I not say to you on condition that I would be exempt?” And therefore, he is exempt, for such is the manner of human beings to pardon on monetary damages.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+הגוזל. משלם כשעת הגזילה – the cost of wood and/or wool and he is not liable to return to him utensils, for they were acquired through the change.
+דמי רחל העומדת ליגזז – and the surplus that is worth more than the offspring and the sheering [of wool]. It is his (i.e., belongs to him) as he acquired it through the change.
+זה הכלל – to include [someone] who stole a lamb and which grew to be a ram, a calf and it became an ox and he slaughtered it or sold it that he is exempt from paying four (sheep for the sheep) or five (oxen for the ox – see Exodus 21:37), for since a change had occurred while in his hand, he acquired it. For something that is his, he can slaughter or sell it.
+
+Mishnah 2
+
+בעבדים אומר לו הרי שלך לפניך – for they are like land and exist in the domain of their master. And the Halakha is according to Rabbi Meir.
+
+
+מטבע ונפסל – it is not in circulation in that country, but it is in circulation in another country.
+ונעבדה בה עבירה – it was copulated in an unnatural way or was used for [idolatrous] purposes, it is ritually unfit for a sacrifice.
+שנפסלה למזבח – with a blemish that is not recognized such as a veiled or withered spots in the eye (i.e., cataracts).
+
+Mishnah 3
+
+נתן לאומנין לתקן – he gave them wood to make a tool, and after the tool had been made, he ruined it, he (i.e., the artisan) is liable to pay the cost of the tool and not the cost of the wood alone.
+נתן לחרש – now it comes to inform us that if he gave the made tool/utensil to the artisan to fix and he ruined it, he is liable to pay the cost of the tool/utensil. And the Mishnah taught the last clause to reveal [more] about the first clause [of the Mishnah], so that you should not say that the first clause is speaking of a formed tool/utensil.
+שידה – a wooden wagon that is made to give transport for women.
+
+Mishnah 4
+
+והקדיחתו יורה – that the dye burned it and caused it to bubble too much.
+נותן לו דמי צמרו – and here, there is no improvement at all, for behold it was burned completely and one doesn’t have to say if it improved more.
+צבאו כאור – like dark/ugly, for they dyed it with the worthless matter/refuse of the dye and damaged it on purpose, therefore, according to everyone, he is at a disadvantage.
+ואם השבח – that the wool grew in value,
+יתר על היציאה – greater than the outlay of the wool, he gives to the dyer the outlay but not the entire wages and receives his wool. And the cost of his wool, we don’t say that we give it to him for he caused the wool to receive its increased value , for it was through the wool that he made a condition with him the dyer and there’re is no change that was acquired.
+לצבוע לו אדום וכו' – it is an acquisition through a change for Rabbi Meir, that he should not give other than the [cost] of the wool, or that he should give him his salary in full and take the wool.
+רבי יהודה אומר וכו' – they fined him for that he changed it so that he is a disadvantage and that he should not benefit from improvement . And the reward also he should not take, but rather the outlay, but if the outlay is greater than the improvement, he should give him the improvement that was made. But if he wants, he may give him his complete salary, for if the improvement is greater than the salary, he should give him his salary. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+נשבע לו – [the thief swore] on the lie [that the had not stolen it] and then admitted to it.
+יוליכנו אחריו אפילו למדי – for he has no atonement until he returns it himself to the person he stole it from, for concerning taking an oath on a lie, it is written (Leviticus 5:24): “He shall pay it to its owner [when he realizes his guilt].”
+לא יתן לא לבנו – of the person who had been stolen from, for he has no restitution until it reaches his (i.e., the person stolen from) hand.
+לשליח ב"ד – it is an enactment that was made by the Rabbis because of (see Tractate Gittin, Chapter 5, Mishnah 5) the measure for the benefit of repentant sinners that they would not be liable to this one to spend a Maneh while setting out on the road.
+ואם מת – the one who was stolen from.
+
+Mishnah 6
+
+חוץ מפחות ומשוה פרוטה וכו' – and we don’t take into consideration lest it became more valuable and he will retract on the value of a penny, and even one who steals in a discernable manner, it is not necessary to chase after him [to return it].
+
+Mishnah 7
+
+ונשבע לו על החומש – a second oath that he had given him [the money] but he admitted that they had not given him [that money].
+ה"ז משלם חומש על חומש – a fifth of a fifth for the first fifth became the principal.
+עד שיתמעט וכו' – for he retracted and gave him the first one-fifth and took an oath [falsely] on the second fifth, and admitted [that he had lied] and pays that fifth and the fifth of the second fifth, and similarly forever, as it states (Leviticus 5:24): “and add a fifth part to it.” The Torah increased the fifths a great deal for one principal.
+תשומת יד – a loan
+עשק את עמיתו – the wages of a hired man.
+משלם קרן – for there is no one-fifth and a guilt offering other than if he admitted as it is written concerning the theft of a convert (Numbers 5:7)“he shall confess the wrong that he has done, etc.” [and] (Numbers 5:8): “If a man has no kinsman to whom restitution can be made, the amount repaid shall go to the LORD for the priest – in addition to the ram of expiation with which expiation is made on his behalf.”
+
+Mishnah 8
+
+תשלומי כפל – if he (i.e. the person who was the deposit holder who stole the deposit) admitted on his own, he does not pay the two-fold restitution , as it is written (Exodus 22:8): “he whom God declares guilt [shall pay double to the other],” excluding one who accuses himself (see Talmud Bava Kamma 84b).
+
+Mishnah 9
+
+הרי זה משלם קרן וחומש לבניו או לאחיו – if he has no children, and even though an inheritance fell before him of that one (i.e., who stole from his father and he lied about it), it is required to arrange a return [of the funds] and it should not be detained with him even corresponding to his portion, as it is written (Leviticus 5:23): “[when one has thus sinned and, realizing his guilt, [would restore that which he got through robbery [or fraud, or the deposit entrusted to him, or the lost thing that he had found],” there is no remedy until he removes that which he stole from under his hand and only as long as it the actual stolen object and not something acquired through changing it.
+אין לו – [he lacks] enough property that he can renounce his share.
+
+לוה – [borrow] from others and return the stolen object to his brothers to fulfill the commandment of returning [lost or stolen objects].
+ובעלי החוב – that the thief borrowed from them.
+באים ונפרעים – from this stolen object the part that the thief has a part in, and if there is no heir to his father other than him, he himself gives the stolen object to the creditor in payment of the obligation and he must announce to him and tell him that this is the stolen thing of [my] father, or he gives it in this manner as part of the Ketubah/marriage contract to his wife or to the charity box, and in all of them, he must admit that this was the stolen object of his father’s.
+
+Mishnah 10
+
+ואם אין לו – [if he lacks] what he will eat, he borrows and eats, and the creditors come and recover the loan from his part of the estate. And it is not considered benefit that he pays off his debt with those money, for behold it is taught in the Mishnah in the Tractate Nedarim, Chapter 4, Mishnah 2 (Talmud Nedarim 33a) that one who has taken a vow of receiving benefit from his fellow, pays off his debt to him.
+
+Mishnah 11
+
+שנאמר ואם אין לאיש גואל – for there is no man in Israel that lacks redeemers above until Jacob our Father, other than this proselyte who dies and has no inheritors.
+ומת – the thief.
+הכסף ינתן לבניו – of the thief, for they already became worthy of them from the death of the proselyte, But now, there is no further atonement since he (i.e., the convert) died.
+והאשם ירעה – according to the law of the guilt offering whose owners have died, for we hold that where for a sin-offering, it (i.e., the animal) died, with a guilt offering, it must pasture [until it acquires a blemish, thus becoming unfit for sacrifice – and then it is sold, and its money shall fall to the Temple treasury as a donation].
+עד שיסתאב – until a blemish falls upon it.
+ויפלו דמיו לנדבה – for the summer-time of the altar to purchase from them burnt offerings.
+
+Mishnah 12
+
+לאנשי משמר ומת – before he would bring the sacrifice, for the heirs of the robber are not able to take out of the hands of the Kohanim after they have taken possession of it already.
+ליהויריב – he is the first division of the twenty-four Temple divisions of duty of the priests that are in the Temple and of Jedaiah after him.
+נתן – the thief gave the money to Jehoiarib in his division of duty and afterwards gave the guilt offering to Jedaiah in his division of duty, he has fulfilled his obligation, as it is explained further, that when he brings his stolen object, even before he brought his guilt offering sacrifice, he fulfilled his religious duty, and this division of duty merited in his [restoration of the stolen object] and that one [in his bringing of the guilt-offering sacrifice]. But, if he gave his guilt offering to Jehoiarib when he brought his guilt offering first and only afterwards brought his stolen object and gave it to the division of duty after that one, if the guilt offering exists – that it was not [yet] sacrificed by the sons of Jehoiarib, the sons of of Jedaiah will sacrifice it and his stolen object and his guilt offering will go to Jedaiah, and if his guilt offering does not exist, he has not fulfilled his guilt offering that he gave to Jehoiarib, since he had not given back his stolen object, and he will have to go back and bring another guilt-offering.
+נתן את הקרן – to the Priests.
+אין החומש מעכב – from offering the guilt-offering as a sacrifice if he had already given it and at the end gave the [the stolen object].
+
+Chapter 10
+
+
+
+Mishnah 1
+
+הגוזל ומאכיל. והניח לפניהם – or he left [as an inheritance the stolen goods] the theft exists.
+פטורים לשלם – if they consumed it after the death of their father and there is nothing discernible left, they are exempt from paying. For they had stolen nothing, and movables are not mortgaged to the creditor, but if they had not consumed it and there was something discernable left, they are obligated to return it (i.e., the stolen goods).
+אם היה דבר שיש בו אחריות – meaning to say, if their father left them mortgaged property (or property which may be resorted to in case of non-payment), they are obligated to repay [what was stolen] even though they had already consumed it. This is how our Mishnah is reconciled in the Gemara (Talmud Bava Kamma 111b). But regarding the Halakhic decision, He who steals and feeds his children, whether they consumed it before despair [of the original owner ever recouping what was stolen from him] or whether they consumed it after despair [of the owner] they are obligated to pay back from the monies that their father left them, whether from mortgaged property or whether from that which cannot be resorted to (i.e., movables) and today, movables are mortgaged to the creditor But if the thief did not leave anything [for his children], if the children consumed the stolen goods before despair [of the original owner of ever recouping them], they are obligated to return it from their own [estate]. But if it is after despair [of the original owner] that they consumed it, they are not obligated to pay back from their own [estates] other than if their father had left it for them.
+אין פורטין – do not exchange Selas for Perutot (i.e., pennies).
+מתיבת המוכסין – to take Perutot (i.e. pennies) from treasury [of the publicans] where they place the monies of the taxes.
+ולא מכיס של [גבאים] -the king’s collectors who collect capitation taxes and taxes from crops and other famer’s produces delivered in kind because they are from theft, and especially the heathen custom -collectors or the Israelite custom-collector/publican who is not limited by legal stipulations (see Talmud Bava Kamma 113a), who takes whatever he wants. But an Israelite publican who was appointed even by a heathen king and takes a fixed stipulation according to the law of the kingdom is not under the presumption of being a thief, and one may exchange coins from his treasury and not only this but also, it is forbidden to fell from his taxes, for the law of the land is the law/דינא דמלכותא דינא.
+מתוך ביתו – from the tax collector who is presumed to be a thief.
+או מן השוק – if he has monies in his house or in the market which are not from the tax treasury box, and if a person is liable some pennies to the tax collector from the tax of one-half Dinar and he doesn’t have the Perutot/pennies, one gives him a silver Dinar and he receives from the Perutot equivalent to half its value and even though he gives it to him from the tax treasury box because it is like he rescuing him from his hand.
+
+Mishnah 2
+
+הרי אלו שלו – for undefined the owners have despaired immediately, and this one acquired it through despair [of the original owner] and the change of domain.
+אם נתיאשו הבעלים – for we learned that regarding despair, when they say, Woe is Me for the loss of money, but not if it is not defined. The first section of the Mishnah [deals with] when the robbers took his clothing, that is undefined, that the owners resign their possession – we are speaking of Jewish thieves, for since the Jewish laws state: bring witnesses, bring proof, for when the robbers take it they (i.e., the owners) despair, but the concluding section of the Mishnah deals with heathen robbers for heathen judges judge with haughtiness and physical might, and when they state an opinion, it is without witnesses and without proof and those who suffered theft from them do not despair. But because of this, if we hear about this, it surely refers to despair, but, undefined, it is not.
+נחיל של דבורים – a collection [of bees] gathered together with their sovereign.
+לא יקוץ את השוכה – the bees settled upon the bough of his fellow and was afraid to take one at a time so that they should not flee, he should not cut the branch entirely, and even on condition of giving the money.
+רבי ישמעאל וכו' – But the Halakha is not according to Rabbi Yishmael.
+
+Mishnah 3
+
+המכיר כליו וספריו וכו' – Our Mishnah [deals] with a person who is not used to selling his utensils, for since a report of a theft had לוקח gone forth in the city, and there are witnesses that these were his utensils and books, we don’t suspect that perhaps he actually sold them.
+נשבע לוקח כמה נתן ויטול – and he should return to him his utensils, and we are speaking about the time before despair.
+
+Mishnah 4
+
+אין לו אלא שכרו – payment for the utensil and payment for the labor (of preserving the other’s honey).
+שטף נהר חמורו – it is necessary to teach two segments of our Mishnah, for it (i.e., the Mishnah) had taught [only] the first part, I would think that it is there when he specifies, that they give him the cost of everything, because that which is in his hands, he loses when he spills his wine by his own hands for him. But in the concluding part [of the Mishnah] that of itself, I would say that he has nothing other than his salary/pay , but if we were to teach only the concluding section [of the Mishnah], here when it is undefined, he would have nothing other than his salary/payment of itself, but there (in the first part of the Mishnah dealing with a jar of wine and pitcher of honey) when it is in their hands, I would say, even when undefined, he should give him the cost of everything, Hence it is necessary [to teach both].
+
+Mishnah 5
+
+נטלוה מסיקין – violent men stole it from the thief. The Aramaic translation of [מסיקין] the shrieking of locusts (possibly cricket – see Talmud Bava Kamma 116b), for the locust is a thief, which eats other’s fields.
+אם מכח מדינה היא – which took by force the fields of others with this.
+
+Mishnah 6
+
+על מנת לצאת במדבר – not that he should say to him explicitly: “on condition that you go out into the wilderness, and you should repay me”, for this is a simple matter. But even if his fellow said to him: “Let me make this deposit with you, for I am going out in the wilderness.” But the other said to him, “and I also want to go out to the wilderness”, and now, if he wants to restore it to him in the wilderness, he can return it to him.
+
+Mishnah 7
+
+האומר לחבירו גזלתיך וכו' - and for example, that his fellow claims evidently/with certainty that you stole from me, and he says, it is true that I stole from you. But if he doesn’t know if I returned it to you, he is liable to pay. But if his fellow claims that perhaps you stole from me or I lent you, and he (i.e., the other) states, it is true truthfully, I stole from you or you let me, but he doesn’t know if he restored it (i.e., the lent object), he is exempt from the laws of mankind, and if he wants to fulfill according to the [Laws of] heaven, he should pay him.
+איני יודע אם גזלתיך וכו' – he is exempt from paying. But however, he should take an oath that he doesn’t know that he is liable to him, for pleading ignorance or offering a possible alternative is not preferable to a certainty, But alternatively, if he would make a claim to him that he doesn’t have in his hand anything, he would have him take the equitable oath. (This is applied, if one who is sued for a debt, denies the latter entirely, in contradistinction to the legal oath which is required when the defendant admits a part of the claim. It being presumed that nobody will go to law unless he has a claim, it is a matter of equity to put the opponent to an oath, to which he may in return put the claimant. See Talmud Shevuot 40b).
+
+Mishnah 8
+
+חייב באחריותו – for once he stole it, it exists in his domain, and the restoration that he made is not a restoration (without notifying the owner of such).
+ואם לא ידעו בו וכו' – This is how our Mishnah is reconciled, he is responsible for it, whether he counted them or not. When is this case? When they (i.e., the owners) did not know of its theft and its restoration. But if they knew of the theft and counted the sheep and found it (i.e., the number) to be complete, he is exempt from paying. And this is its explanation: if the lamb died or was stolen after the thief returned it, the thief is responsible for it – whether the owners had counted the sheep and it is complete, or whether they had not counted the sheep. When is this the case? When the owners did not know about the theft of the lamb, for any of the sheep that regularly go outside, he must be careful with it even more, and this is the case, for since the owners did not know about its theft or that it was accustomed to leave, and they were not careful with it. The thief is liable to pay as the sheep were lost because of his indirect effect. But, if the owners knew about the theft of the lamb, and afterwards counted the sheep and found it to be complete, as the stolen lamb had been returned. If so, they already know that there is one sheep that regularly leaves outside, and they have to be careful with it. But if they were not careful, they would lose, and the thief is exempt from having to pay.
+
+Mishnah 9
+
+אין לוקחין מן הרועים – for one can say that perhaps they (i.e., the shepherds) stole – we found that of the owner that was handed over to them.
+צמר ביהודה ופשתן בגליל – it is the labor of women, and they themselves make it and sell it, with the knowledge of their owners.
+ועגלים הרוים בשרון – the name of a place (i.e. Sharon) where they raise calves and they are theirs.
+
+Mishnah 10
+
+מוכין שהכובס מוציא – from the white matter of the wool, he removes from the wool a small thing through rinsing with cold water.
+הרי אלו שלו – for the [house] holder is not stringent, but if he had been stringent, he did not mind that it should be exactly as he wanted it (i.e., he had no legal objection).
+ושהמורק מוציא – He who combs the wool and hatchels it, what he removes is an important matter, and they are regularly strict.
+הכובס נוטל שלשה חוטים – it is the manner of wool garments to leave at the end of their weaving three threads from a different kind. And the washer/launderer takes them and harmonizes the garment and beautifies it. But if there are black threads woven into a white garment, the washer is permitted to take everything because the black in a white [garment] puts it to shame the most.
+החייט ששייר מן החוט כדי לתפור בו – which is as long as the needle.
+והמטלית שהיא שלש על שלש – we have the reading חייט/tailor who evened his stitches and trimmed from it a small patch three fingers by three fingers, he is liable to return it to the owner of the garment.
+מעצד – a utensil/tool that a carpenter uses to smooth the face of the board and the chips that he removes are thin.
+כשיל – a hatchet/spade that removes the large chips.
+אצל בעל הבית – as a day [paid] laborer.
+אף הנסורת – extremely thin [sawdust] that is under the borer which are very thin belong to the owner of the house.
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+Bartenura on Mishnah Bava Kamma
+ברטנורא על משנה בבא קמא
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Bava Kamma
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+
+
+
+RABBI SHIMON SAYS: Rabbi Shimon is of the opinion that the original owners and the victim become partners in ownership of the ox that attacked, and they are both liable in subsequent damages. How so? AN OX WORTH 200 WHO GORED...
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+Bartenura on Mishnah Bava Kamma
+ברטנורא על משנה בבא קמא
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Bava_Kamma
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Bartenura on Mishnah Bava Kamma
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+ארבעה אבות נזיקין – because there are for every one of these (“chief actional damages”), derivatives, we call them "אבות"/chief, actionable [damages].
+השור – this is the foot, meaning, what the animal damages with her feet while she is walking, as it is written (Exodus 22:4): “When a man lets his livestock loose [to graze in another’s land, and so allows a field or a vineyard to be grazed bare],” and teaches "ושלח" /”lets loose” – this is the foot and similarly he states (Isaiah 32:20): “Who let loose the feet of cattle and asses,” and it is a derivative of the foot when it (i.e., the animal) causes damage with her body while walking or in the gates while walking when utensils that were attached to the gates and [the animal] dragged them and broke them or with the saddle bag that is upon her. And this is a burden that is in large sacks, and the packing bags that are upon her or in the bell that is on her neck.
+והבור – whomever opens a pit in the public domain and an ox or an ass fell into it and died, if the pit was ten handbreadths deep or caused damage, if it was is less than ten handbreadths [deep], as it is written (Exodus 21:22): “When a man opens a pit [or digs a pit and does not cover it, and an ox or an ass falls into it],” and a derivative of a pit such as the phlegm brought out by coughing or hawking (see Talmud Bava Kamma 3b) after they were placed in the public domain and caused damage.
+והמבעה – this is the tooth, for the animal ate in the field of his fellow as it states (Exodus 22:4): “and so allows a field or vineyard to be grazed bare in another’s land,” and the tooth is called מבעה/damaging the crop because it sometimes is covered and sometimes uncovered/revealed, from the language (Obadiah 1:6): ”How ransacked his hoards!”/”Its hidden treasures were laid bare” (made empty, which refers to eating up – see the comment of Shmuel in Talmud Bava Kamma 3b), as we translate into Aramaic: the hidden object is revealed; and it is a derivative of the tooth, the animal scratching itself against a wall for her gratification (see Talmud Bava Kamma 3a) in the manner of animals scratching themselves, and when she broke the wall or soiled (with excrements, secretions) the fruits (by rolling in them) when she scratched herself on them for her gratification.
+ההבער – this is the fire/conflagration, for it went out and caused damage, as it is written (Exodus 22:5): “When a fire is started [and spreads to thorns], so that stacked, standing or growing grain is consumed.” And the derivative of fire is his rock and his knife and his burden that he placed them on the upper portion of his roof, and they fell with an ordinary wind and it caused damage that resembles fire where the wind leads it. But surely, our Tanna/teacher [of the Mishnah] did not consider a horn [of an animal] under the category of the chief actionable damages, because we are not speaking about other than damages which are when an animal whose owner stands forewarned (on account of three successive injuries) from their outset, meaning to say, that they pay full indemnity from their outset. But when they (the animals) are innocuous (i.e., one that did injury for the first time, or before warning had been given) it doesn’t speak of this.
+לא הרי השור כהרי המבעה – meaning to say, if the Merciful One had written [only] "שור"/the ox, we would not derive "מבעה"/the tooth from it. For I would have said that a foot that caused damage is an ordinary occurrence (and must be guarded against), and the Merciful One made it liable (see Talmud Bava Kamma 2b). But the tooth whose damage is not an ordinary occurrence, the Merciful One did not make it liable. But if the Merciful One [only] wrote "שן" /the tooth, I would have said that the damage done by a tooth is connected with a benefit (to the animal), is liable. But the "רגל"/foot which is not connected with a benefit (to the animal), it is not liable. But if the Merciful One had written “tooth” and “foot” and but did not write “tooth,” I would have said that “tooth” and “foot” which have in them a living spirit, meaning to say that that they come from the strength of living creatures, it is liable, but the fire which has no living spirit in it is not be made liable. But if three of them were written, but the Merciful One did not write "בור"/pit, I would have said that these (three) whose manner is to go and do damage, but the pit, whose manner is not to go and do damage, I would not be liable for it; because of this, it was necessary for [the Mishnah to state] all of them. And in the Gemara (Talmud Bava Kamma 5b) brings up, that if it wrote “pit” and one of these, all of the rest of them would come except for “horn,” through the points common to both, that their manner is to cause damage, and they didn’t need all of them other than because they are divided in their [specific] Halakhot, for this one has what the is not found in the other- that the “tooth” and the “foot” are exempt in the public domain, which is not the case with the “pit” and the “fire.” Scripture exempted the “pit” [from punishment] for humans and utensils, as it is written (Exodus 21:33): “[When a man opens a pit, or digs a pit and does not cover it], and an ox or an ass falls into it,” that we expound, “an ox” but not a human being; “an ass,” but not utensils, which is not the case with the other chief actional damages. “Fire,” exempts what is hidden, for if there were hidden clothes in a stack of grain, the person who sets fire is exempt, as it is written (Exodus 22:5): “[so that stacked], standing [or growing gain is consumed],” just as standing grain is revealed, so also all that is revealed, and the rest of the chief actional damages did not exempt that which is hidden.
+הצד השוה שבהן וכו' – even I will bring all that is normal to cause damage and its protection is upon you, that if he caused damage, the one who caused damage is liable make the payment for the damages that he committed.
+במיטב הארץ – from the best of his possessions, from the most praiseworthy of them, if he comes to take for himself land as payment for his damage, as it is written (Exodus 22:4): “he must make restitution for the impairment (lit. “excellence”) of that field or vineyard.” But, if he comes to give him “movables,” we hold that every word "מיטב"/the best for if he doesn’t sell here, he will sell in another town, and he will give him all what he requires, even bran, and these words are for damages. But for someone who is a creditor, if he (i.e., the borrower) has money, we make him liable to give money, and if he lacks money, he will give movables, what ever he needs. And if he collects land, he will give him mid-range [land]. And a renter, even if the landlord lacks money, he is not able to give him his rent/wages, but rather [only] zuzim. And we obligate him to sell from his possessions until money is found and he gives it to him.
+
+Mishnah 2
+
+כל שחבתי בשמירתו וכו' – everything that I became obligated to guard.
+הכשרתי את נזקו – if I didn’t guard it appropriately and it caused damage, I am the one who became legally rendered possible and arranged that damage, and I am liable for it such as sending his bull to a deaf-mute, imbecile or a minor, is liable, for upon him was placed the guarding of the bull and indeed, he did not guard in the appropriate manner for it.
+הכשרתי במקצת נזקו וכו' – even though I did not arranged it and I repaired everything, I have made myself liable for it, as if I had arranged it such as the case of digging a pit nine [handbreadths] in the public domain and another came and completed it to be ten [handbreadths] and the bull or the ass fell in there and died, the last person is liable even though he had not established other than part of the damages, it is as if he had done all the damage since that the nine [handbreadths] there is no death [penalty].
+נכסים שאין בהם מעילה – and upon which property I am liable to pay if I caused damage. On those possessions that lack religious sacrilege, such as property which is not sanctified to the Temple, for if I damaged properties of the Holy things dedicated to the Temple, I am not liable to pay, as it is written, (Exodus 21:35): “[When a man’s ox injures] his neighbor’s ox [and it dies, they shall sell the live ox and divide its price; they shall also divide the dead animal],” and not the ox that belongs to the Temple. And the same law applies to all the rest of damages.
+נכסים של בני ברית – that if he damages the property of the heathen, he is exempt.
+נכסים המיוחדים – they have special honors that if he damaged ownerless property, he is exempt.
+חוץ מרשות המיוחדת למזיק – in every place where his possessions damaged the property of his fellow, the one who damaged them is liable, except for the special domain of the one who damages. For if the ox of the damaged party enters the domain of the one who damages and the bull of the one who damages caused damage, he is exempt, for he (i.e., the one who theoretically caused damage) says to him (i.e., the one who suffered damage): Your bull was in my domain, what does he need, and specifically if it damaged his possessions. But the one who causes damage itself who injured his fellow, even though he (i..e, the latter) is standing in his domain is liable, for the one who was injured says to him:” assuming that that you have permission to go out and cause damage, you don’t have permission.”
+ורשות הניזק והמזיק – and it is a special domain to the one who suffered damage and the one who causes damage such as the courtyard of both of them. For the bull of one of them does damage in the same courtyard with a tooth and foot and is exempt, and this will be in the same courtyard that is set aside for bulls also, but if it was specially for fruit/produce but not for bulls and it damaged with is tooth and/or foot, he liable, and if it damaged with its horn in any matter, he is liable.
+
+Mishnah 3
+
+שום כסף – this assessment of damages will not be other than with money, so that the Jewish court will assess how much the damage is worthy and he (i.e., the one who caused the damage) will pay him. But if the cow of Reuven damaged the tallit/garment of Shimon as it tread upon it in the domain of the who was damaged and broke it and afterwards it happened that the foot of Reuven’s cow was broken by the garment of Shimon in the public domain and it was also a pit in the public domain, we don’t say that since this one did damage and the other one did damage, this one’s damage was excluded by the damage of the other, but they assess the two damages monetarily – and the one who damaged his fellow more pays.
+שוה כסף – and when they come to pay the damages from the property of the orphans and they do not collect other than land that has monetary value and not from movables which are themselves money. And all movable things are considered as if it is money, for if he doesn’t sell it here, he will sell it in another town.
+בפני ב"ד – for the assessment and the payment of damages do not take place other than in from of a Jewish court of experts, and not before a Jewish court of lay persons.
+ועל פי עדים בני חורין ובני ברית – to exclude salves and idolaters who are not fit for serving as witnesses of damages.
+והנשים בכלל הנזק – whether she caused damages to others or whether others caused damage to her, the claim of a man and the claim of a woman are equivalent in damages.
+הניזק והמזיק בתשלומין – sometimes that one who suffered damage belongs with the one who causes damages in payments of the one who suffered damage, such as if the worth of the carrion became less from the time that it died until the time that it was brought to justice, for the lessened [value] of the carrion belonged to the one who suffered damage whether it was an innocuous animal or one whose owner had been warned after it committed damage (see Tractate Bava Kamma, Chapter 2, Mishnah 4), and it is found that the one who did damage does not pay him even the one-half damages that the Torah made him worthy of if the animal was innocuous, or full damages if it was a warned animal, for the one who suffered damages loses money and is attached to these damages as is the one who causes the damage.
+
+Mishnah 4
+
+חמשה תמין – that are not accustomed to cause damage, and if they do cause damage, they pay one-half the damage.
+וחמשה מועדין – the are accustomed to cause damage and pay full damages.
+לא ליגף – with the horn.
+ולא ליגוף – pushing the entire body and all of them are derivatives of the “horn” and they (i.e., the owners) pay half-damages. These are the five innocuous actions of animals.
+ושור המועד – three times to gore or to push or lie down or kick or bite these are the five actions of animals whose owners have been warned who have to pay full damages, and concerning a warned animal, each one is considered one [kind of damage].
+ושור המזיק ברשות הניזק – even a horn of an innocuous animal, for an owner warned about its animal pays full damages and our Mishnah brings according to the one who states that the corner of the courtyard of the one who suffers damages as he pays full damages, and even if the animal is innocuous. But the Halakha is not like this.
+והאדם – is considered warned from his beginning, also and pays full damages if he caused damages (see Tractate Bava Kamma, Chapter 2, Mishnah 6).
+[הזאב] והארי וכו'- their owners are considered as warned from their beginnings, and they are not considered as within the five kinds of damages listed above so that there are eleven animals considered as warned because these do not belong in society.
+ברדלס – a beast that we call in Arabic “Eltzabah.”
+רבי אליעזר אומר וכו' – but the Halakha is not according to Rabbi Eliezer.
+מן העליה – from the best of his property, and even if the goring is not worth the measure of the damage of the “warned” animal (as it is written (Exodus 21:36): “[and its owner has failed to guard it] he must restore ox for ox”, but it is not written there “that from the body of the goring animal, he will be paid.”
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כיצד הרגל מועדת – meaning to say, in which manner does the foot become forewarned? And it answers to break something while it is walking. As such it is forewarned when it smashes utensils while it is walking.
+הבהמה מועדת – the first part [of the Mishnah] teaches chief actionable damages of the “foot” that she treaded on with her feet, and the concluding part [of the Mishnah] teaches derivates that the animal is forewarned to walk in her manner and to bread with her body and with her hair and the sliding pouch that is upon her while she is walking.
+
+או שהיו צרורות מנתזין – even though it is not a change, but rather, the way things happen, nevertheless, half-damages and not more, for this is the normative Halakha for this and we are speaking about the domain of the person who suffered the damages, but in the public domain, he is exempt [from damages] for pebbles are a derivative of the “foot” to make them exempt in the public domain.
+ונפל על כלי אחר – these are the first damages of the “foot” and she (i.e., its owner) pays full damages and the latter are through broken pebbles, therefore, half-damage.
+דליל קשור ברגלו – everything that is attacked onto the foot of the chicken is called is דליל/anything irregularly wound/entangled, and there are those who have the reading דלי/bucket.
+מהדס – (scratch) to dance, and there are those who interpret it as digging with its feet in the earth in the manner of chickens.
+משלם חצי נזק – that is entangled/irregularly wound that is pebbles are judged as pebbles on the utensils, and incisions/scratches also, such as that pebbles that were tossed and they broke the utensils.
+
+Mishnah 2
+
+כיצד השן מועדת – in what manner is it “forewarned?” And it answers: to eat what is is appropriate for it.
+משלם חצי נזק – for it is unusual (to eat clothing or chew up utensils).
+בד"א וכו' - it refers to when it eats fruits or vegetables that are in the public domain, it is exempt, for we require (Exodus 22:4): “When a man lets his livestock loose to graze in another’s land,” but if it ate clothing or utensils, even in the public domain it is liable one-half damages, for people generally put clothing and utensils in the public domain according to the hour and it is the “horn” in the domain of the person suffering damages and he is liable.
+משלם מה שנהנית – these are not valid payments but rather if it ate something that its value was great, we view it as if they barley, and he doesn’t pay anything other than the value of the barley at its cheapest, which is a full third less than what they are sold for in the marketplace. But, if it ate something whose worth is less than the barley, he pays the worthy of that thing that it ate at its cheapest, and if it (i.e., the animal) ate that which he damaged such as that it ate the wheat but since it did not benefit, it [the owner] is exempt [from payment].
+מצדד הרחבה משלם מה שהזיקה – if it (i.e., the animal) stood and at the sides of the road in a place where it is not the manner of bulls to walk there, it is not compared to the public domain, and it pays what it damages.
+
+Mishnah 3
+
+מפני שהן מועדין – to jump, and we are speaking of in the domain of the one who suffered damages, for it is a derivative of the “foot.”
+
+על החררה משלם נזק שלם – for this is the “tooth” in the domain of the one who suffered damages.
+ועל הגדיש משלם חצי נזק – they are like pebbles, and the decided Halakha is that he should pay one-half damages.
+
+Mishnah 4
+
+משיחזור בו שלשה ימים – when he sees bulls and they are not goring, they return to the innocuous state.
+שלשה פעמים – and even on one day (i.e., doing damage thrice on one day), but the Halakha is not according to Rabbi [Meir] for they are not forewarned until they testify about it for three days.
+ממשמשים בו – they pull at it and play with it and it doesn’t gore. And in this, the Halakha is according [to Rabbi Meir] that a forewarned bull does not return to its innocuous state until small children play with it [and it doesn’t gore].
+
+Mishnah 5
+
+נגח נגף [וכו'] – all of them are derivatives of the horn.
+דיו לבא מן הדין להיות כנדון – the “horn” in the domain of the one who suffered damages that you bring from the law of the “horn” in the public domain, and as you have said regarding the horn which [the Rabbis] were stringent about it in the public domain, does it not follow logically that we should be strict with it in the domain of the one who supported the damages. It is sufficient that it (i.e., the inferred law) should be like that of the premise, like the horn in the public domain, and not be liable in the domain of the one who suffered damages other than one-half damages just as he is liable in the private domain.
+אני לא אדון קרן מקרן – as we stated above, but rather the “horn” from the “foot.” The place where he was stringent upon him with the “tooth” and the “foot” does it not follow logically that we should be stringent with the “horn?”
+דיו לבא מן הדין – for finally, if it is not the “horn” in the public domain, you will not find a side for an a-minori/a-majori. And Rabbi Tarfon, although that in general, he holds that it is enough for it is from the Torah as it is written (Numbers 12:14): “Would she not bear her shame for seven days?” All the more so for God’s presence for fourteen days, but it is enough if the inferred law be as strict as the premise, therefore, “she should be shut out of the camp for seven days” (Numbers 12:14) and no more than that. Nevertheless, here, he does not hold that it is enough for Rabbi Tarfon holds that when we state that it is enough where he didn’t refute an a-minori/a-majori such as there (i.e., Numbers 12:14) of the seven days of God’s Divine presence is not written [in the Biblical verse], the Kal V’Homer brings fourteen. The “it is enough” comes to exclude seven and to establish seven since it mentions this Kal V’Homer for these seven that has been established and it doesn’t refute it completely. But here, the half-damages are written, whether for the public domain or whether in the courtyard of the one who suffered damages, and the Kal V’aHomer comes and brings another one-half damage and makes it full damages. If he had expounded on the “it is enough” and you established ait as high-damages as at the beginning, I would raise to him the objection of the Kal V’Homer and not benefit from it at all. But the Rabbis hold that even where they raise the objection of the Kal V’Homer, we state it as “it is enough” and the Halakha is according to the Sages.
+
+Mishnah 6
+
+בין ער בין ישן – if he was sleeping and another [person] came and slept at his side, and he second damaged the first, he is liable, but if he first [person] damaged the second, he is exempt [from punishment]. But if they slept together, each one of them who caused damage to his fellow is liable, because of them are considered as forewarned regarding each other.
+סימא את עין חבירו – even inadvertently, he is liable for damages, but not for four things (see Talmud Bava Kamma 26a-b), for [the Torah] does not declare him liable for four things other than wanton action, or something close to wanton action.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+המניח את הכד וכו' ושברה פטור – for it is not the manner of human beings to take consideration of the roads.
+ואם הזיק בה בעל החבית חייב – and even if he declared it ownerless, for all who declare ownerless his damages, that he didn’t have a permission from the outside to make them as if he had not made them ownerless.
+או שלקה בחרסיה חייב – for he holds that if he stumbled, he is negligent, but is not an accident and therefore is liable.
+במתכוין חייב – if he intended to take possession of its shards and [what exists] in the water after his pitcher broke, he is liable for their damages, for this is like his pit that had done damage, but if he did not intend to take possession of them since he uprooted/eradicated them he is the victim of an accident for he holds tha he stumbled over it, he is not negligent, for the shards and the water are ownerless after he had met with an accident and he did not intend to take ownership of its shards and he waer, and It is like it was never his and he is exempt from their damages.
+
+Mishnah 2
+
+השופך מים ברה"ר – even though that he is operating with permission, such as during the rainy season where it is permitted to pour water in the public domain, even so, if someone else suffered damage from them, he is liable for his damages.
+המצניע את הקוץ וכו' – and such as when he hit them in the public domain , and similarly, someone makes his fence out of thorns and they blossomed in the public domain. But if he squeezed them in within his own [property] and someone else was caused damage by them, he is exempt [from liability], for it is not the manner of people to rub one’s self against a wall.
+
+Mishnah 3
+
+לזבלים – that the straw and stubble will decay and become manure to manure the fields and vineyards.
+כל הקודם בהן זכה – that the Rabbis have fined him.
+כל המקלקלים ברה"ר – and even if they do it with permission such as the case at the time of removing the manure, and if they caused damage, they are liable.
+היה הופך את הגלל – cattle dung.
+
+Mishnah 4
+
+הראשון חייב בנזקי שני – and such as the case where he was able to stand and did not stand fr he is negligent. But if he wasn’ able to sand, he is exempt, for he hold that if he stumbled, he is not negligent.
+
+Mishnah 5
+
+היה בעל קורה ראשון וכו' פטור – for this one walks in an appropriate manner and the other one hurried to go.
+
+Mishnah 6
+
+חד רץ ואחד מהלך וכו' – Our Mishnah is deficient and should be read as follows: one is running and the other is walking on the Eve of the Sabbath or the Eve of Jewish holy days or that both of them were running in the rest of the days of he year, both of them are exempt, for on the eves of the Sabbath and Jewish holy days, the one who ran is running with permission for he is going to perform a Mitzvah in order to prepare for the needs of the Sabbath or the Jewish holy day, and because of this, he is exempt. But on the rest of the days of the year, when both of them are running and both of them are strange, both of them are exempt [from liabilities caused to one another].
+
+Mishnah 7
+
+המבקע – wood
+והזיק ברשות היחיד – of others.
+ברשות היחיד – his own.
+והזיק ברשות היחיד – of others, 
+חייב – he is liable [for damages caused] and even though he did it in his domain for many are not found there since we would say that he should have taken deliberation. Even as such, he is liable.
+
+Mishnah 8
+
+במותר חצי נזק – they estimate what the damages of this one are greater than the damage of that one, and in that surplus, the person who caused greater damage pays the one-half assessment.
+מועד בתם משלם במותר – meaning to say, if he (i.e., the forewarned animal) damaged the innocuous animal to a greater extent than what the innocuous animal did.
+אדם בתם משלם במותר נזק שלם – for a person is forever forewarned.
+ותם באדם – he (i.e., the owner of the innocuous animal) pays the surplus of one-half damages, as it is written (Exodus 21:31): “So, too, if it gores a minor, male or female, [the owner] shall be dealt with according to the same rule.” Just as the judgment of an ox harming another ox, so too the judgement of an ox harming a human being. Just as an ox goring an ox – [the owner of] the innocuous ox who gored another ox pays half-damages, so too, with an ox which goes a person – [the owner of] the innocuous ox pays one-half damages and the [owner of the] forewarned ox pays full damages.
+ר"ע אומר אף תם שחבל באדם משלם במותר נזק שלם – as he expounds “[shall be dealt with according to] the same rule” for a law that this verse removes from it. For it speaks about a forewarned ox. And this is what the Biblical verse said “"כמשפט הזה /the same rule – refer to the forewarned ox that [its owner] pays full damages. [The words] "יעשה לו" /shall be dealt with – means for every ox that gores a person, even if it is an innocuous ox. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 9
+
+וכן הלכה – certainly it is the Halakha that he gives him a Maneh which is one-half the damages, but this ox is not mentioned in the Torah , for you have fulfilled and sold the living ox, etc. And there is a dispute between Rabbi Meir and Rabbi Yehuda in the profit of the carrion, such as at the time of death, it was not worthy anything, but it increased in value afterwards and it was worthy of being fed to dogs or to be sold to a heathen. Rabbi Meir holds that there is raise in the value of the carrion of the ox that had suffered damages, and the one (i.e., the owner of the ox) who did the damage didn’t give anything other than providing one-half of his damage, and that is identical with that which Rabbi Meir said regarding this, as it states (Exodus 21:35): “[When a man’s ox injures his neighbor’s ox and it dies,] they shall sell the live ox and divide its price,” meaning to say, that he (i.e., the owner of the ox that did the damage) gives him half his damages from the monetary value of the living ox, and he doesn’t deduct for himself anything on account of the increase in value that the carrion gained. But Rabbi Yehuda holds that the one-half of the increased value of the carrion that caused damages and when [the owner of] the ox that caused damages pays to [the owner of] the ox that suffered damages his one-half damage, he deducts for himself one-half the increase in value of the carrion (according to the condition of the animal) from the time of [its] death until the time of their appearance in court (see Talmud Bava Kamma 34a), and that is exactly what Rabbi Yehuda stated to Rabbi Meir: You have fulfilled the Biblical verse in that you have sold the living animal, but you have not fulfilled [the Biblical mandate] (Exodus 21:35): “they shall also divide the dead animal,” for he has to divide the increase In value of the dead carrion and the [owner of the] one who did damage must give him [the owner of the one whose ox died] one-half. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 10
+
+שורו שבייש פטור – as it is written (Leviticus 24:19): “If anyone [maims] his fellow, [as he has done so shall it be done to him],” and not “an ox to its fellow.” Alternatively, the one causing an indignity is not liable other than when he causes an indignity/puts to shame with intention, but an ox does not “intend” to cause an indignity/put to shame to anyone.
+שורו שסימא את עין עבדו פטור – the slave does not become a free person by means of this [act].
+והוא שסימא את עין עבדו חייב – [as it states] (Exodus 21:26): “[When a man strikes the eye of his slave, male or female, and destroys it,] he shall let him go free on account of his eye.”
+שור שחבל באביו ובאמו חייב – with the payment of their damages.
+הוא שחבל באביו ובאמו פטור – [exempt] from payment, for a person does not die and pay [damages].
+שורו שהדליק את הגדיש בשבת חייב – one-half damages since it is different/strange.
+
+Mishnah 11
+
+בסלע לקה – it rubbed itself against a rock and was damaged.
+היו שנים רודפין אחר א' – two oxen [belonging to] two people are pursuing/running after the ox of another person.
+שניהם פטורים – since both pushed it aside.
+שניהם חייבים – In the Gemara (Tractate Bava Kamma 36a) it explains our Mishnah as for example that both of them (i.e., the oxen) are innocuous for the [owner of the] innocuous ox does not pay other than from his own funds. But when both are present, the first one pays the [owner of the] damaged ox one-half damages between the two of them. But where both are not present, one can say to him: Go bring proof that this ox caused you damage and I will pay you.
+גדול הזיק – that there is in his body the equivalent of half-damages.
+קטן הזיק – and you will take the worth of the small ox, and the excess one-half of your damages, you will lose.
+קאן הזיק את הגדול – and even though that half of the damages of he larger ox is greater, you will not take other than my small one. And half of his damages of the small one is yours. Take from the large one, and all of this is “he who seeks reparation from his fellow must produce evidence,” as we have taught in our Mishnah. But if he did not bring proof, he has nothing and even the value of he innocuous [ox, and even if the [owner of the] small ox who admitted to him, he lacks, for the person who makes a claim on his fellow for wheat and admits to him regarding barley is exempt even from the monetary value of the barley. But if the [owner of the ox] who suffered damage grabbed a measure of what the [owner of the] ox who caused the damages admitted to him, we don’t take it from him.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+שור שנגח ד' וה' - and in all of them it (i.e., the ox) was innocuous and that it pays from his own funds.
+ישלם – he (i.e., the owner) pays one-half of the damages caused, and to the last one [who suffered damage is paid] first. In the Gemara (Tractate Bava Kamma 36b), it establishes that our Mishnah deals with a the one who suffered damage grabbed hold of the ox causing damage to collect from him and became for him a paid bailee. But when it left under his hand and caused damage, the first one (i.e., the owner of the ox that was damaged) is liable for his damages. Therefore, the last [owner of an ox which suffered damage] is compensated one-half of his damages from the full amount.
+ואם יש בו מותר יחזיר לשלפניו – this is what he said: if there is surplus of his damages [caused] he should restore to the [owner of the ox who suffered damage] that was prior to him as, for example, that the half-damages of the first was a Maneh (100 zuz) and the half damages of the last was fifty and the ox was worth two-hundred. From the outset, when the ox gored the ox of the he first [owner] which was damaged, that half of his damages was a Maneh, the [owner of] the ox who was damaged received a Maneh, and the owners [received] a Maneh , when they captured the injured ox and it gored while under their control, the owners do not lose a Maneh that they had for it (i.e., the ox), for he was not guarding them, [properly] other than on the damaged ox which he had captured, and when it damaged a second [ox], and half of those damages was fifty, the [owner of the] first damaged ox lost from his Maneh – fifty , and he gives it to the [owner of the] second damaged [ox] and the surplus up until a Maneh he returns to him, and the owners take their own Maneh.
+RABBI SHIMON SAYS: Rabbi Shimon is of the opinion that the original owners and the victim become partners in ownership of the ox that attacked, and they are both liable in subsequent damages. How so? AN OX WORTH 200 WHO GORED...
+ושלפניו – that [ox] which was damaged first, he (i.e., the owner) takes fifty zuz and the owners [of the ox] who damaged take fifty zuz, for the [owner of the] one damaged first has the half [damages], therefore, he pays one-half the compensation of his damage.
+חזר ונגח שור שוה מאתים – the [owner of the] last one takes a half Maneh from every one – for he is paid out of his own pocket and it is found that the one before him that was his one-half, he pays from his portion one-half a Maneh and takes the last one. 
+But the two first [owners] – the first owner [whose ox] was damaged and the owners, for each one of them had a quarter, each one of them pays one-quarter of his damages.
+דינר זהב – which is twenty-five silver dinars.
+
+Mishnah 2
+
+הועד לקטנים – to calves.
+אמרו לפני ר' יהודה – his students asked of him. 
+Forewarned for Sabbaths – because he (i.e., the animal) is idle from work and it became overbearing; alternatively, because it sees human beings in their nice Shabbat clothing, they are considered in its eyes as known but he does not recognize them. 
+But he is not forewarned on weekdays, what is the law regarding this?
+משיחזור בו שלשה שבתות – (see Tractate Bava Kamma, Chapter 2, Mishnah 4). After it (i.e., the owner of the ox) was forewarned for Sabbaths, they brought before him (i.e., the animal) oxen on three Sabbaths and it did not gore, it returned to its being innocuous, and if it returned to being innocuous and it gored, it (i.e., the owner) only pays one-half damages.
+
+Mishnah 3
+
+שור של ישראל שנגח שור של עובד כוכבים פטור – as it is written (Habbakuk 3:6): “When He stands, He makes the earth shake; When He glances, He makes nations tremble.” He saw the seven commandments that were commanded to the Sons of Noah. Since they did not fulfill them, He (i.e., God) stood and He released their money to Israel, and it states (Deuteronomy 33:2): “He appeared from Mount Paran [and approached from Ribeboth-kodesh},” He (i.e., God) revealed the money of the idolaters and permitted it [to the Jewish people]. “From Mount Paran”: from the time that he went around from one to the other offering the idolaters the Torah and they did not accept it.
+
+Mishnah 4
+
+ושל חרש שוטה וקטן שנגח שור של פקח פטור – for we don’t appoint an administrator/guardian for an innocuous ox to collect [damages] from his estate for they are movables, and we stated in the first chapter (Tractate Bava Kamma 14b) an equivalent amount of money teaches that the Jewish court does not need anything other than property from which debts may eventually be collected and we establish this for orphans.
+מעמידין להן אפוטרופוסים וכו' – if they (i.e., oxen) are known to be gorers, we appoint for them a guardian/administrator and not to pay one-half damage other than for forewarned oxen, for if it gores again, they pay from the most valuable property and they collect the damages from the land of orphans.
+חוזר לתמותו – for he (i.e., Rabbi Meir) holds that if it (i.e., the animal) left the domain of his masters an entered into the domain of other masters, he returns to his [former status] of innocuousness, for a different domain changes the law of its being “forewarned.”
+שור האיצטדין – that is designated for goring and they (i.e., the oxen) are instructed in this.
+
+Mishnah 5
+
+מועד משלם כופר – and even though that in the first that he (i.e., the ox) gored, we kill it, we find him [now] to be forewarned, as in the example of one that killed three idolaters; alternatively, that it killed three Israelites, it is considered “torn” (as by another animal), for something that is “torn”, we don’t kill it as a man put to death is considered as dead; alternatively, someone who is [sentenced to be] killed and flees to the lake after they testified against him.
+וכן בבן וכן בבת – small male child and small female child, he is liable for stoning and ransom like for adults.
+
+Mishnah 6
+
+שור שהיה מתחכך בכותל וכו' – is exempt from the death penalty, but if if was forewarned, as in the case that it was forewarned to rub itself against walls and to knock them over on humans, and it rubbed itself against the wall for its pleasure and it fell on a human being and he died, the ox is exempt from the death penalty but the owners pay the ransom. The ox is exempt from the death penalty, as it is written (Exodus 21:29): “[If, however, that ox has been in the habit of goring, and is owner, though warned, has failed to guard it, and it kills a man or a woman -] the ox shall be stoned, and its owner, too, shall be put to death.” As it is with the death of the owners, so too with the death of the ox. Just as the owners are not liable if they killed a person, until they killed him with intent, so too, the ox is not liable until it kills with intent. And the owners pay ransom, as it is written (Exodus 21:30): “If ransom is laid upon him, [he must pay whatever is laid upon him to redeem his life],” for the Torah could have stated
+
+Mishnah 7
+
+ושור היתומים – that lack an administrator/guardian.
+ושור האפוטרופוס – it is the ox of orphans, but it is upon the guardian/administrator to guard it.
+הרי אלו חייבין – for seven “oxen” are written in the portion of goring a person (i.e., Exodus 21;28-30), one for itself and [the other] six for these six oxen.
+שור הקדש שור הגר שמת ואין לו יורשים. פטורים מן שמיתה – even if it gored and afterwards was dedicated to the Temple; it gored and afterwards the proselyte died, Rabbi Yehuda would declare it exempt [from the death penalty – as they have no owners). But thee Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+ואם שחטו אסור – [if he slaughtered it, he is prohibited from] eating it, as it is written (Exodus 21:28): “The ox shall be stoned and its flesh shall not be eaten, [but the owner of the ox is not to be punished].”From the plain meaning of the verse, it implies, as it is stated, “the ox shall be stoned” – don’t I know that it is considered as carrion and carrion is forbidden to be eaten? What then is to be learned here for the verse to say “and its flesh shall not be eaten”- but rather to say to you, that if he advanced to kill it after judgement had been passed upon it, it is forbidden.
+הקדישו בעליו מוקדש – and we learn from this that if he derived benefit from it, he has committed religious sacrilege.
+
+Mishnah 9
+
+ונעל בפניו כראוי – [locked it up before him] with a door that can withstand an ordinary wind, and that is identical with a lesser guarding.
+ומועד פטור – from the side of the law concerning damages payable after warning was given to him, but the side of that it should die stands in his place, and he (i.e., the owner) pays half-damages like an innocuous ox, as it is written (Exodus 21:29): “[and its owner, though warned,] has failed to guard it,” regarding a forewarned ox. But if he had guarded it/watched it a little bit, he is exempt from the side of the law concerning damages payable after warning to him.
+רבי אליעזר אומר – there is no guarding for a forewarned ox other than a knife,
+עד שישחטנו – until he slaughters it. But there three disputes in this matter. For Rabbi Meir, with lesser guarding, he is liable and with more prominent [guarding], he is exempt. For Rabbi Yehuda, with lesser guarding, he is also exempt from the side of the law concerning damages payable after warning was given to him. But he is liable on the side of “it shall die” that is in it, until he guards him with a more prominent level of guarding. And to Rabbi Eliezer, even with a more prominent guarding, he is also liable. But the Halakha is according to Rabbi Yehuda. But however, it is ab initio, a Mitzvah to slaughter the forewarned ox in order to remove the damages.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+שור שנגח את הפרה – who was pregnant.
+ונמצא עוברת בצדה – that died.
+ואין ידוע אם עד שלא נגח ילדה – and did not die because of the goring.
+אם משנגחה – and because of the goring aborted the fetus.
+ורביע נזק – for an innocuous ox is liable for half damages and this offspring lies in doubt and we divide it. And our Mishnah is according to Sumachos who stated that money that is lies in doubt, we divide the money. But the Sages state that this is a great principle in law (see, for example, Tractate Bava Kamma, Chapter 3, Mishnah 11 above): “He who seeks reparation from his fellow must produce evidence (i.e., upon him is the burden of proof).” But the Halakha is according to the Sages. And even if the [owner of the] animal who suffered damages asserts a certainty (i.e., literally, “sure”) and the [owner of the] animal who caused the damages says “perhaps” (i.e., a possibility), “he who seeks reparation form his fellow must produce evidence.”
+וכן פרה שנגחה את השור וכו'- if the cow is found, it is according to the innocuous [animal whose owner] pays one-half damages from his estate, but if the cow is not found, he pays one-firth damages from the offspring, for if he had known that prior to [the cow] giving birth it had gored, he would pay all of the half-damages from the offspring, for she was pregnant and had gored and her fetus was gored, but if it was after she gave birth that she gored, he would not pay from the offspring anything, for the offspring did not gore. But the [owner of the] innocuous animal pays other than from his estate. But now that there is a doubt, they divide it and from the one-half damages that he has to pay, he pays one quarter damages from the offspring.
+
+Mishnah 2
+
+ואם הוזקה בהם בעל הפירות חייב – and these words refer to when the animal slips and stumbles/falls through them. But if she (i.e., the animal) ate from them until she died , the owner of the produce is exempt [from indemnity] because she should not have eaten them.
+
+Mishnah 3
+
+היה אביו או בנו – of the owner of the house were in it (i.e., the cistern) and the same law applies for the rest of the people, but [the Mishnah] took a usual incident.
+משלם את הכופר – as for example, the [owner of the] animal had been forewarned to cause himself to fall upon on people in cisterns and currently saw herbs in the pit and caused itself to fall into the cistern to eat the herbs and killed a person, that the [owner of the] ox is exempt from the death penalty, for it killed without intention. But the owners [of the ox] pay the ransom, for it includes the ransom even if the animal killed without intention, as we have stated above.
+רבי אומר וכו' – And the Halakha is according to Rabbi [Yehuda HaNasi]. Therefore, if [the owner of] the animal led his ox [into the courtyard] with the permission of the owner of house, in an undefined manner, and he didn’t accept upon himself to guard [the animal], the owner of the house is exempt, for he did not accept upon himself watching/proper care. And the one who brings it (i.e., the animal) in is also exempt [from liability] because he brought it (i.e., the animal) in with permission.
+
+Mishnah 4
+
+שור שהיה מתכוון לחבירו וכו' – since our Mishnah had to teach the “concluding” (actually, the next phrase) part [of the Mishnah] that a person who intended [to strike] his fellow, the first part [of the Mishnah] teaches also regarding an ox that intends [to gore] its fellow [ox], for even if it had intended [to gore] a woman , the [owner of the] ox is exempt from the payment [for the value of] the offspring, for he is not liable for the payment [for the value of] offspring other than of a human being alone.
+א"כ משהאשה יולדת משבחת – if so, that this is what we assess just as you said, it is found that he doesn’t give you anything for from when the woman gives birth, her worth is enhanced for her monetary value is less to be sold prior to her giving birth when she is in danger of dying in the pain of childbirth.
+היתה שפחה ונשתחררה – meaning to say, when she was freed, she was married to a convert or to a manumitted slave or a female convert is married to one of them , and the husband (who was a freed slave or a convert) passes away, [the owner of the one who caused the damages] is exempt, for the individual who takes possession of the property of the convert who died and he has no heirs has merited, and this comes prior to acquiring what is in his hands. And the same law applies also to an Israelite woman who married a convert, and the convert died, he is exempt, for the value of the offspring goes to the husband, but because an undefined freed woman slave or a female convert are married to a male convert or to a freed slave, for this reason, [the Mishnah] took the language of a maidservant and a female convert.
+
+Mishnah 5
+
+ברשות היחיד ופתו לרשות היחיד אחרת – even though there is not side of a public domain here, he is liable, and only as long as he had made his domain ownerless where the mouth of the cistern is within it.
+אחד החופר בור – it is made round.
+שיח – long and narrow [trench].
+מערה – square and covered temporarily but it has an opening.
+חריצין – wide and squared like a cavern, but they are not its source.
+נעיצין – short from the bottom and wide from the top.
+מה בור שיש בו כדי להמית י' טפחים – for an undefined cistern is ten handbreadths high.
+
+Mishnah 6
+
+השני חייב – when he (i.e., the first of the partners passed to him while he was walking the cover to cover it and the second one didn’t cover it.
+כסתו כראוי ונפל לתוכה – such as the case of where the cover became worm-eaten/decayed.
+נפל לפניו מקול הכרייה חייב – he was digging in the pit and the ox heard the sound of a hammer and was frightened and fell into the pit and died, he [the owner of the pit] is liable and even though that since it was because of indirect effect of the sound of the digging that it fell, we could say that the liability of the pit goes away from it and throws [instead] on the negligence regarding the sound of the digging but this is a mere indirect cause and he is exempt. Nevertheless, he is liable since the damage was found inside the pit.
+לאחריו מקול הכרייה פטור – if the ox stumbled/fell from the sound of the digging on the edge of the pit and fell backwards outside of the pit and died, he (i.e., the owner of the pit) is exempt [from liability], for the damage was not found in the pit and the sound of the digging was a mere indirect cause and he is exempt.
+ונשתברו. ונתקרעו – with the ox’s utensil belongs the breaking of the yoke and the plough. Regarding the donkey’s utensil belongs the tearing of the package of clothing and the pack saddle/cushion that is on its back.
+ופטור על הכלים – as it is written (Exodus 21:33): “and an ox or a donkey falls into it.” An ox, but not a human being; a donkey but not utensils. 
+An ox (I.e., its owner) who is deaf-mute, or is an imbecile or is a minor, is liable for it if it fell into the pit. But an ox (i.e., its owner) which can hear is not liable for it, for he needs to investigate/deliberate and continue.
+
+Mishnah 7
+
+אחד שור ואחד כל בהמה לנפילת הבור – as it is written (Exodus 21:34): “[The one responsible for the pit must make restitution.] He shall pay the price to the owner, [but he shall keep the dead animal],” anything that has owners.
+ולהפרשת הר סיני – as it is written (Exodus 19:13): “[No hand shall touch him, but he shall be either stoned or shot;] beast or man he shall not live;” and wildlife is included in animals, if also to include birds.
+לתשלומי כפל – as it is written (Exodus 22:8): “In all charges of misappropriation” – anything where there is negligence.
+להשבת אבידה – “and so too shall you do with anything that your fellow loses” (Deuteronomy 22:3).
+לפריקה – (Exodus 23:5): “and would refrain from raising it.” Even though it Is written (Exodus 23:5): “When you see the ass of your enemy [lying under its burden],” all animals are included for we derive "חמור" "חמור" – from Shabbat, as it states (Deuteronomy 5:14): “your ox, your ass, or any of your cattle.”
+לחסימה – “You shall not muzzle an ox in its threshing” (Deuteronomy 25:4). We derive "שור" "שור" through a Gezerah Shavah (i.e., analogy) from Shabbat.
+לכלאים – the (forbidden) coupling of heterogenous animals, even though it is written (Leviticus 19:19): “You shall not let your cattle mate with a different kind.” This is also wildlife and birds included, for we derive "בהמה" "בהמה from Shabbat. And the same law applies to all two kinds of cattle, wildlife and birds. But, however, regarding the legal decision of the Halakha from the Torah, he is not liable other than someone who ploughs or leads with the two species [of same kind of animal] where one is ritually impure and the other is ritually pure, similar to an ox and an ass, but the Sages stated that [it means] any two species whether they are both ritually impure or whether they are ritually pure.
+לשבת – as it is written (Deuteronomy 5:14): “your ox, or your ass, or any of your cattle.” But wildlife is within the category of cattle and every extension of scope/amplification is to include birds.
+שדבר הכתוב בהווה – a thing that regularly happens.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+הכונס. פטור – for he guarded it and what could he have done?
+הוציאוה לסטים – even though he did not actually take it out, but rather that they stood before it until she left – it is as if they removed it with their hands and they are liable.
+
+Mishnah 2
+
+הניחה בחמה – the sun hurts her and it is not sufficient for her closing properly for it is in a door where she is able to stand only in an ordinary wind.
+
+נפלה לגינה – as in the case when she slipped and fell in by accident. But if her “friends” pushed her and caused her to abort [her fetus] he (i.e., the owner) pays what she damaged for she was negligent in it and he should have passed through one at a time.
+מה שנהנית – according to her pleasure and not according to her damage.
+שמין בית סאה באותה שדה – we do not estimate the garden bed alone because the damage causes loss when we estimate it according to its value, and the All-Merciful stated (Exodus 22:4): “[When a man lets his livestock loose] to graze in another’s land,” and we expound that it teaches that we estimate it on top of another field, but we estimate a Bet-Seah ( 2500 square cubits or 50 cubits square) in that field how much it was worth before the garden bed was eaten from how much it is worth now. But now, he does not pay all of its monetary value, for whomever purchases a Bet Seah when it is with its grain does not despise it for the loss of one garden bed for it is a small amount.
+ר' שמעון אומר אכלה פירות גמורים – for already they ripened fully – she (i.e., the owner of the animal) pays all the damages. But where we estimate on account of a field where it had not yet fully where it had not fully ripened. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 3
+
+ואם הדגיש ברשות בעל השדה חייב – In the Gemara (Tractate Bava Kamma 59b), it establishes it in a valley, for everyone together are accustomed to make it in one garden bed. This is his heap of sheaves and that is the other’s heap of sheaves and they appoint a guard. And since the guard state that he will go up and make a heap of sheaves, it is as if he said: “I will go up and guard yours.” But with the rest of the people, even if he made a heap of sheaves with permission, the owner of the field is not liable until he accepts upon himself protection/guardianship.
+
+Mishnah 4
+
+בא אחר וליבה – he blew on the fire and it rose into a large flame like (Exodus 3:2): “[An angel of the LORD appeared to him] in a blazing fire” and there are those who have the reading "נבה" – from the decree (Isaiah 57:19): “heartening comforting words: [ it shall be well, Well with the far and the near – said the LORD-and I will heal them].” When a person speaks and moves his lips, and wind escapes.
+
+או דרך הרבים – sixteen cubits like the banners [of the tribes] in the wilderness.
+ר"ש אומר הכל לפי הדליקה – according to the height of the fire and the size of the barley when the large fire jumps from afar. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 5
+
+המדליק את הגדיש – he kindled it within his own [property] and it went and consumed that of his fellow.
+ר' יהודה אומר ישלם כל מה שבתוכו – that Rabbi Yehuda obligates on hidden damage in the fire, for he does not have (i.e., hold) the expounded teaching on "או הקמה"/or the standing grain (see Exodus 22:5). Just as the standing grain is uncovered, even all that is uncovered.
+וחכ"א אינו משלם אלא גדיש וכו' - they have (i.e., “hold by” this expounded teaching of "או הקמה" and exempt on all damages that are hidden in the fire, but they estimate the place of the utensils as if it is a heap of grain. And he pays the heap of grain like the measure of the body of the utensils and when we stated the end [of our Mishnah]: “And the Sages agree with Rabbi Yehuda” – when he sets fire to a large building, that he pays for all that is inside it. And it is proven in the Gemara (Tractate Bava Kamma 61b) that Rabbi Yehuda and the Rabbis disagreed also with one who kindles a fire in [the property] of his fellow, as Rabbi Yehuda holds that if he lights a fire in that of his fellow, he pays for everything that is within it, and even for a money-bag (or a purse hanging from the neck). But the Rabbis hold that utensils that one ordinarily hides in a heap of sheaves such as threshing sledges (i.e., an implement with grooves and indentations) and the utensils of cattle he pays for; utensils that one customarily does not hid in a heap of sheaves, he does not pay. And the Halakha is according to the Sages.
+היה גדי כפות לו חייב – for living creatures are also included in "או הקמה"/or standing grain. And because of the case that he who has committed two offenses simultaneously, must be held answerable for the severer only, he cannot be exempted. That he is not liable for death on the slave, for since he was not tied up, he could have fled and would exempt about him from the death penalty and from payments. But if he was a slave tied up, he would be exempt even on the kid and on the heap of sheaves, but he would liable for the death penalty on the slave – for he who has committed two offenses simultaneously, must be held answerable for the severer only. But concerning the kid, it makes ono difference whether it was tied up or not tied up, for since it (i.e. the Mishnah) took the language of the slave, it took the language of the kid as well.
+במדליק את הבירה – when he kindles within that of his fellow and it is as if he destroys with his hands, and even so, the reason because it is the manner of people to leave their utensils in their houses, but a heap of sheaves, where it is not the manner of people to leave it other than like a threshing sledge (i.e., an implement with grooves or indentations) or the instruments for cattle. Even though I will kindle with that of my fellow, he doesn’t pay, according to the Sages other than things that it is customary to hide in a heap of sheaves.
+
+Mishnah 6
+
+גץ – a spark of fire.
+רבי יהודה אומר בנר חנוכה פטור – since he is engage in the performance of a Mitzvah. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+מרובה. דבר שיש בו רוח חיים ובדבר שאין בו רוח חיים – as it is written (Exodus 22:8): “[In all charges of misappropriation – pertaining to an ox, an ass,] a sheep, a garment, or any other loss, [whereof one party alleges, ‘This is it’ – the case of both parties shall come before God: he whom God declares guilty] shall pay double to the other.”
+אין הגונב אחר הגנב – as it is written (Exodus 22:6): “and they are stolen from the man’s house,” and not “from the house of the thief.”
+
+Mishnah 2
+
+גנב על פי שנים – meaning to say that two testify against him that he stole.
+גנב ומכר בשבת – but he slaughtered which is punishable by stoning, he who has committed two offenses simultaneously, must be held answerable for the severer only.
+וטבח ביום הכפורים – for his wanton violation is not punishable other than through extirpation, and such as the case where they (i.e., the witnesses) didn’t warn him and they ae not whipped for we hold that all who are liable for flogging are those who act inadvertently, but are liable for payment, but those who are liable for the death penalty at the hands of the Jewish court , even inadvertently, are exempt from payment.
+וטבח ומכר ואחר כך מת אביו – but if his father died and afterwards, he slaughtered [the animal], it (i.e., the Mishnah] taught at the conclusion that he is exempt, because he is slaughtering what is his and selling what is his, for he inherited his father.
+בשני אלו – with an animal torn by wild beasts and with non-holy produce eaten in the Temple courtyard, for Rabbi Shimon holds that slaughter that is not worthy is not called slaughtering, but for medicinal purposes and for dogs, it is an appropriate slaughter, and if he wants he can eat from it.
+
+Mishnah 3
+
+האחרונים משלמים שלשה – for an ox, and for example, the latter witnesses were found to be scheming witnesses first ,for if the witnesses for the theft had been found to be scheming first, the testimony of the slaughter is voided , for perhaps the owners had sold it to him, and if they are refuted why do they pay?
+בטלה עדות שניה – and he pays double because of the first testimony (i.e., that he is a thief), and they are exempt, for the witnesses do not pay money until both sets are found to be scheming witnesses.
+בטלה כל העדות – and he is exempt and they are exempt [from payment] and even if they retracted and the latter witnesses were found to be scheming afterwards, they do not pay as their testimony was voided already and they were contradicted. Since he did not steal, he did not slaughter [in the meanwhile] they are not liable. But regarding “you were with us” that the whole body of their testimony was removed and all the more so, if the first wo witnesses were found to be scheming witnesses, the testimony of the second [set of witnesses] is voided. But at the time that they had not been found to be scheming other than one [of them], the testimony of both is voided but when both of them had been proven to be scheming witnesses, the testimony of the first set, other than paying of double indemnity.
+
+Mishnah 4
+
+על פי עד אחד – even though it is a simple mater, for one does not pay four or five times the amount (i.e., if he not only stole, but also sold the animal or slaughtered it – see Exodus 21:37) on the testimony of one witness. Sure this comes to teach us that testifying by one’s own admission is similar to testimony by one witness. Just as one witnesses, if he brings another witness after wars, they combine in public to make liable. By his own testimony also, if he brings witnesses after his admission, they make him liable, for admitting to a fine and afterwards witnesses came, he is liable. And these words [concern] someone who says: “ I didn’t steal,” and witnesses came and said that he stole and afterwards he retracted and said: “I slaughtered or I sold,” and witnesses came afterwards that he slaughtered or sold, he is liable, for when he says, “I slaughtered or I sold,” he does not make himself liable for anything for he knows that a person who admits to a fine is exempt. We we don’t have here an admission of nothing. But when he says: “I sole” and witnesses came [and testified} that he stole, he obligated himself to pay the principle, however, through his admission, therefore, it is a complete admission and he is exempt from double indemnity, even though afterwards witnesses came [and testified].
+ומת אביו – and he inherited him and would not be a slaughter completely illicit.
+גנב והקדיש – when he slaughtered it was for the Temple that he slaughtered and not for the owners.
+ר"ש אומר קדשים שחייב באחריותם (See Tractate Megillah, Chapter 1, Mishnah 6 and Tracate Kinnim, Chapter 1, Mishnah 1 – both at the end of the respective Mishnayot.) Rabbi Shimon is not referring to the matter of the first Tanna/teacher, nor does he dispute him regarding someone who stole and dedicated the animal to the Temple and afterwards slaughtered and/or sold it. But we understand Rabbi Shimon teaching the Rabbis in another place and saying that a person who seals something dedicated to the Temple from the house of its owners is exempt, as it is written (Exodus 22:6): “if they are stolen from the man’s house” and not “from the house of something dedicated to the Temple.” And on this, Rabbi Shimon refers and states “that a person if he stole consecrated animals for which he [who had consecrated them] is responsible is liable,” for we call him, “if they are stolen from the man’s house”, and since the owner is responsible for them, he is liable. But when he slaughters, it the master’s that he slaughters, and in consecrated animals where he is responsible for the, Rabbi Shimon also does not obligate him for the payment of four times (for a sheep) the amount or five times (for an ox) the amount other than when he slaughtered them innocently inside for the sake of the owners, but when the blood is spilled, if those who have bodily defects slaughtered them outside, even though they had not been redeemed, he held that anything about to be redeemed is considered as fully redeemed. And it is an appropriate slaughter, but if pure people had slaughtered them outside [the Temple] it is considered an unworthy slaughtering, and we understand that according to Rabbi Shimon who said that a slaughter that is not fit is not called a slaughtering, and he is not liable for the payment of four and five times the amount either. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+מכרו חוץ מאחד ממאה שבו – a thief who sold the entire ox except for a small amount of it, from the things that remain with him in the slaughter he is exempt, as it is written (Exodus 21:37): “[When a man steals an ox or a sheep,] and slaughters it or sells it “ -until he sells all of the things that remain from the slaughter, excluding if some of its shorn wool/fleece, etc. and he is not exempted from this.
+הנוחר – tears it open from its nostrils until its heart.
+והמעקר – uproots the windpipe and gullet is exempt, and even according to the Rabbis who state that a ritual slaughtering ha is not appropriate is called a ritual slaughtering, but this is not a ritual slaughtering at all.
+
+Mishnah 6
+
+היה מושכו ויוצא – he is exempt from the twofold restitution.
+הגביהו – even in the domain of its owners for lifting up acquires in every place (see also, Tractate Kiddushin, Chapter 1, Mishnah 4).
+נתנו – he stole it for a Kohen for five Selah of the Redemption of his First-Born son.
+היה מושכו – the Kohen or the creditor or the guard and it died in the domain of the owners.
+פטור – the thief [is exempt] from none of it.
+
+Mishnah 7
+
+אין מגדלין בהמה דקה בארץ ישראל – because the settling of the land of Israel which causes the loss of the seeds.
+אבל מגדלין בסוריא – lands that [King] David conquered but are not called conquest, and we don’t take into consideration of it for settlement, but if they causes loss to other fields, he has to pay it back.
+אין מגדלין תרנגולין בירושלים מפני קדשים – for they eat there, and it is the manner of chickens to gnaw at the trash, and perhaps would bring a bone [like the size of a piece of barley] from the unclean reptile and would ritually defile that holy things.
+ולא – Kohanim should not raise chickens throughout all of the Land of Israel.
+מפני הטהרות – for he Kohanim eat priest’s due and need to preserve it in ritual purity.
+חזירים – the reason is explained in the Gemara (Tractate Bava Kamma 81b) when the Kings of the Hasmoneans split with each other, it was customary each day that those who were outside would bring up to them daily [burnt] offerings to those who were inside. One day, they brought up to them a swine, and since it reached o the half-way point of the wall, the swine pressed its nails against the wall and all of the Land of Israel shook four hundred parasang by four hundred parasang. At that hour, they said: cursed be the tower of the swine.
+את הכלב – because it bites and it barks and causes a woman to abort [her fetus] from her fear of it.
+נשבים – traps so that doves who are part of the settlement will not be seized.
+שלשים ריס – four miles.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+החובל. וכמה הוא יפה – for if he needed to, he would sell himself as a Hebrew slave. But the one who damages him causes him the loss of this money.
+כיוצא בזה – according to what he enjoys, the greatness of his trouble and pain.
+צמחין – white pustules.
+שבת – all the days of the illness, we see him as if he is watchman of cucumbers and provide his salary of each day. For behold he is not fit for another labor even without illness for his hand is cut off or his leg and he has already been given their value.
+הכל לפי המבייש – an unimportant man who was put to shame, his insult is greater.
+והמתבייש – according to his importance is his shame [greater]. And each of these five things are derived from Biblical verses. Damages/נזק, as it is written (Exodus 21:24): “eye for eye” – and that does not mean to say an actual eye, as it is written (Numbers 35:31): “You may not accept a ransom for the life of a murderer.” For the life of a murderer you don’t take a ransom, but you do take a ransom for the heads of his limbs, for if he blinded he eye of his fellow, we give him the value of the eye, and that is “eye for an eye.” Pain/צער – we derive from (Exodus 21:25): “wound for wound.”. For it is an additional verse making him liable for the pain and even in the place of damage. And you should not say, behold he acquired his hand, and he now must cut it off. But we say that he should have cut it off with a drug, and this one severed it with iron and caused him pain. Therefore, he pays for the pain [that he caused]. ריפוי ושבת /healing and idleness/sitting. (Exodus 21:19): “Except that he must pay for his idleness and his cure,” and specifically if the illness comes on account of the wound. But if the hill person was negligent regarding himself and transgressed the words of the physician, the one who did damage is not liable for idleness and healing for we require on account of negligence. בשת/insult or indignity – as it is written (Deuteronomy 25:12): “You shall cut off her hand; [show no pity] – it is money. And the law of the Torah is that one cannot judge aa single law in the world other than judges who are ordained in the Land of Israel, as it is written (Exodus 22:8): “the case of both parties shall come before God.” And they [who judge] are not called "אלהים"/God, other than those who are ordained in the Land of Israel. But loans, business transactions, agreements by which one’s landed estate is mortgaged in the form of a sale from date (independent of he loan to consummated afterwards so that at a certain date the creditor can claim the property, even if sold in the meantime, by referring to the priority of his purchase (i.e., deeds of transfer), admissions and denials, we adjudicate them outside the Land [of Israel] as if they (i.e., the judges) are representatives of the Jewish court of the Land of Israel and their agency we make use of. And this alone in a found matter where there is a [potential] loss of money [and similarly] an animal that damaged with the tooth or the foot and they are forewarned, or if a man caused damage to an animal. But an animal that caused damage to a person, or a person to another person, we don’t judge hem outside the Land [of Israel] at all. Rather, we excommunicate the person who wounds or the one who causes damage, until he go up with his fellow litigant to the Land of Israel or that he will provide, through the path of compromise, something close to what appears in the eyes of the judge. But a limited matter, they don’t render a decision upon. And the same law applies to fines that written in the Torah and in all of them is Talmudic learning: We don’t collect them – the judges of the Diaspora, but rather we excommunicate whomever is liable for them as we have explained.
+
+Mishnah 2
+
+ושור אינו משלם אלא נזק – as it is written (Leviticus 24:19): “If anyone [maims] his fellow, [as he has done so shall it be done to him,” and not an ox for its fellow.
+ופטור מדמי ולדות – as it is written (Exodus 21:22): “When men fight” - men and not oxen.
+
+Mishnah 3
+
+החובל בחבירו ביה"כ חייב – even though that in the entire Torah , a person who violates a transgression for which he is liable for flogging and payment, he is flogged but does not pay. Here, he pays and is not flogged. For in the commentary, the Torah widened the scope of the law concerning a person who strikes his fellow for payment and not for stripes, from what is written (Deuteronomy 19:21): “hand for hand,” which is money since it is written (Leviticus 24:19): “as he has done so shall it be done to him.” Why does it say “hand for hand?” But rather to include a person who strikes his fellow on Yom Kippur that pays and does not get flogged.
+רבי יהודה אומר אין לעבדים בושת – as it is written (Deuteronomy 25:11): “If two men get into a fight with each other,” for whom that he has brotherhood, excluding a slave who lacks brotherhood. Ut the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+עבד ואשה שחבלו באחרים פטורים – for they lack what to pay.
+נתגרשה האשה ונשתחרר העבד – and they acquired property, they are liable to pay. For at the beginning, they are liable, but they lack what to pay as the usufruct of the wife is mortgaged to her husband for its fruits and for inheritance.
+
+Mishnah 5
+
+מפני שהוא נדון בנפשו – for even though he is disgraced, he is repaired regarding his Creator, since his wrath has been appeased and his anger has been put to rest through [his act].
+
+Mishnah 6
+
+התוקע לחבירו – who attaches his fingers in the palm of his hand and strikes him with a fist (see Talmud Bava Kamma 90a about other possible meanings – like slapping his neighbor on the ear or shouting into his ear).
+נותן לו סלע – the monetary value of his embarrassment. But the Halakha is not according to Rabbi Yehuda who holds that he gives him a Maneh.
+סטרו – that he struck him with the palm of his hand on his cheek, and there is greater indignity.
+צרם – pulled. Another language: he cut/damaged.
+הכל לפי כבודו – all of these monies that were mentioned in the Mishnah are not other than for the most honored. But for a despised person, we lessen it for him.
+אמר רבי עקיבא וכו' – Rabbi Akiva disputes with the first Tanna/teacher as he holds that whether the person is honored or despised, they are equivalent for the laws of these fines. But the Halakha is not according to Rabbi Akiva.
+ונתן לו זמן – and these words are for indignity when it doesn’t cause loss of money, we give him time. But for damages that cause him loss of money, we don’t give him time.
+שימר – he waited until he saw here standing at the entrance of her courtyard.
+ובו כאיסר שמן – oil that is purchased for an Issar.
+לזו אני נותן ארבע מאות זוז – for on an Issar’s worth of oil she disregarded herself to reveal her head and she shows that she is not strict about indignity/embarrassment.
+
+Mishnah 7
+
+על מנת לפטור חייב – if the one who wounds would ask the one wounded, on condition to exempt me , you say, “blind my eye,” and the wounded responded “yes,” for it is not the manner of human beings to pardon on the pain of their bodies, but if a person says to his fellow: “break my pitcher,” and the one doing damage asked: “on condition that you will exempt me you state this,” even though the one who suffered damage responded to him negatively, this “no” is like a “yes”, and it is as if he said to: “but didn’t I not say to you on condition that I would be exempt?” And therefore, he is exempt, for such is the manner of human beings to pardon on monetary damages.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+הגוזל. משלם כשעת הגזילה – the cost of wood and/or wool and he is not liable to return to him utensils, for they were acquired through the change.
+דמי רחל העומדת ליגזז – and the surplus that is worth more than the offspring and the sheering [of wool]. It is his (i.e., belongs to him) as he acquired it through the change.
+זה הכלל – to include [someone] who stole a lamb and which grew to be a ram, a calf and it became an ox and he slaughtered it or sold it that he is exempt from paying four (sheep for the sheep) or five (oxen for the ox – see Exodus 21:37), for since a change had occurred while in his hand, he acquired it. For something that is his, he can slaughter or sell it.
+
+Mishnah 2
+
+בעבדים אומר לו הרי שלך לפניך – for they are like land and exist in the domain of their master. And the Halakha is according to Rabbi Meir.
+
+
+מטבע ונפסל – it is not in circulation in that country, but it is in circulation in another country.
+ונעבדה בה עבירה – it was copulated in an unnatural way or was used for [idolatrous] purposes, it is ritually unfit for a sacrifice.
+שנפסלה למזבח – with a blemish that is not recognized such as a veiled or withered spots in the eye (i.e., cataracts).
+
+Mishnah 3
+
+נתן לאומנין לתקן – he gave them wood to make a tool, and after the tool had been made, he ruined it, he (i.e., the artisan) is liable to pay the cost of the tool and not the cost of the wood alone.
+נתן לחרש – now it comes to inform us that if he gave the made tool/utensil to the artisan to fix and he ruined it, he is liable to pay the cost of the tool/utensil. And the Mishnah taught the last clause to reveal [more] about the first clause [of the Mishnah], so that you should not say that the first clause is speaking of a formed tool/utensil.
+שידה – a wooden wagon that is made to give transport for women.
+
+Mishnah 4
+
+והקדיחתו יורה – that the dye burned it and caused it to bubble too much.
+נותן לו דמי צמרו – and here, there is no improvement at all, for behold it was burned completely and one doesn’t have to say if it improved more.
+צבאו כאור – like dark/ugly, for they dyed it with the worthless matter/refuse of the dye and damaged it on purpose, therefore, according to everyone, he is at a disadvantage.
+ואם השבח – that the wool grew in value,
+יתר על היציאה – greater than the outlay of the wool, he gives to the dyer the outlay but not the entire wages and receives his wool. And the cost of his wool, we don’t say that we give it to him for he caused the wool to receive its increased value , for it was through the wool that he made a condition with him the dyer and there’re is no change that was acquired.
+לצבוע לו אדום וכו' – it is an acquisition through a change for Rabbi Meir, that he should not give other than the [cost] of the wool, or that he should give him his salary in full and take the wool.
+רבי יהודה אומר וכו' – they fined him for that he changed it so that he is a disadvantage and that he should not benefit from improvement . And the reward also he should not take, but rather the outlay, but if the outlay is greater than the improvement, he should give him the improvement that was made. But if he wants, he may give him his complete salary, for if the improvement is greater than the salary, he should give him his salary. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+נשבע לו – [the thief swore] on the lie [that the had not stolen it] and then admitted to it.
+יוליכנו אחריו אפילו למדי – for he has no atonement until he returns it himself to the person he stole it from, for concerning taking an oath on a lie, it is written (Leviticus 5:24): “He shall pay it to its owner [when he realizes his guilt].”
+לא יתן לא לבנו – of the person who had been stolen from, for he has no restitution until it reaches his (i.e., the person stolen from) hand.
+לשליח ב"ד – it is an enactment that was made by the Rabbis because of (see Tractate Gittin, Chapter 5, Mishnah 5) the measure for the benefit of repentant sinners that they would not be liable to this one to spend a Maneh while setting out on the road.
+ואם מת – the one who was stolen from.
+
+Mishnah 6
+
+חוץ מפחות ומשוה פרוטה וכו' – and we don’t take into consideration lest it became more valuable and he will retract on the value of a penny, and even one who steals in a discernable manner, it is not necessary to chase after him [to return it].
+
+Mishnah 7
+
+ונשבע לו על החומש – a second oath that he had given him [the money] but he admitted that they had not given him [that money].
+ה"ז משלם חומש על חומש – a fifth of a fifth for the first fifth became the principal.
+עד שיתמעט וכו' – for he retracted and gave him the first one-fifth and took an oath [falsely] on the second fifth, and admitted [that he had lied] and pays that fifth and the fifth of the second fifth, and similarly forever, as it states (Leviticus 5:24): “and add a fifth part to it.” The Torah increased the fifths a great deal for one principal.
+תשומת יד – a loan
+עשק את עמיתו – the wages of a hired man.
+משלם קרן – for there is no one-fifth and a guilt offering other than if he admitted as it is written concerning the theft of a convert (Numbers 5:7)“he shall confess the wrong that he has done, etc.” [and] (Numbers 5:8): “If a man has no kinsman to whom restitution can be made, the amount repaid shall go to the LORD for the priest – in addition to the ram of expiation with which expiation is made on his behalf.”
+
+Mishnah 8
+
+תשלומי כפל – if he (i.e. the person who was the deposit holder who stole the deposit) admitted on his own, he does not pay the two-fold restitution , as it is written (Exodus 22:8): “he whom God declares guilt [shall pay double to the other],” excluding one who accuses himself (see Talmud Bava Kamma 84b).
+
+Mishnah 9
+
+הרי זה משלם קרן וחומש לבניו או לאחיו – if he has no children, and even though an inheritance fell before him of that one (i.e., who stole from his father and he lied about it), it is required to arrange a return [of the funds] and it should not be detained with him even corresponding to his portion, as it is written (Leviticus 5:23): “[when one has thus sinned and, realizing his guilt, [would restore that which he got through robbery [or fraud, or the deposit entrusted to him, or the lost thing that he had found],” there is no remedy until he removes that which he stole from under his hand and only as long as it the actual stolen object and not something acquired through changing it.
+אין לו – [he lacks] enough property that he can renounce his share.
+
+לוה – [borrow] from others and return the stolen object to his brothers to fulfill the commandment of returning [lost or stolen objects].
+ובעלי החוב – that the thief borrowed from them.
+באים ונפרעים – from this stolen object the part that the thief has a part in, and if there is no heir to his father other than him, he himself gives the stolen object to the creditor in payment of the obligation and he must announce to him and tell him that this is the stolen thing of [my] father, or he gives it in this manner as part of the Ketubah/marriage contract to his wife or to the charity box, and in all of them, he must admit that this was the stolen object of his father’s.
+
+Mishnah 10
+
+ואם אין לו – [if he lacks] what he will eat, he borrows and eats, and the creditors come and recover the loan from his part of the estate. And it is not considered benefit that he pays off his debt with those money, for behold it is taught in the Mishnah in the Tractate Nedarim, Chapter 4, Mishnah 2 (Talmud Nedarim 33a) that one who has taken a vow of receiving benefit from his fellow, pays off his debt to him.
+
+Mishnah 11
+
+שנאמר ואם אין לאיש גואל – for there is no man in Israel that lacks redeemers above until Jacob our Father, other than this proselyte who dies and has no inheritors.
+ומת – the thief.
+הכסף ינתן לבניו – of the thief, for they already became worthy of them from the death of the proselyte, But now, there is no further atonement since he (i.e., the convert) died.
+והאשם ירעה – according to the law of the guilt offering whose owners have died, for we hold that where for a sin-offering, it (i.e., the animal) died, with a guilt offering, it must pasture [until it acquires a blemish, thus becoming unfit for sacrifice – and then it is sold, and its money shall fall to the Temple treasury as a donation].
+עד שיסתאב – until a blemish falls upon it.
+ויפלו דמיו לנדבה – for the summer-time of the altar to purchase from them burnt offerings.
+
+Mishnah 12
+
+לאנשי משמר ומת – before he would bring the sacrifice, for the heirs of the robber are not able to take out of the hands of the Kohanim after they have taken possession of it already.
+ליהויריב – he is the first division of the twenty-four Temple divisions of duty of the priests that are in the Temple and of Jedaiah after him.
+נתן – the thief gave the money to Jehoiarib in his division of duty and afterwards gave the guilt offering to Jedaiah in his division of duty, he has fulfilled his obligation, as it is explained further, that when he brings his stolen object, even before he brought his guilt offering sacrifice, he fulfilled his religious duty, and this division of duty merited in his [restoration of the stolen object] and that one [in his bringing of the guilt-offering sacrifice]. But, if he gave his guilt offering to Jehoiarib when he brought his guilt offering first and only afterwards brought his stolen object and gave it to the division of duty after that one, if the guilt offering exists – that it was not [yet] sacrificed by the sons of Jehoiarib, the sons of of Jedaiah will sacrifice it and his stolen object and his guilt offering will go to Jedaiah, and if his guilt offering does not exist, he has not fulfilled his guilt offering that he gave to Jehoiarib, since he had not given back his stolen object, and he will have to go back and bring another guilt-offering.
+נתן את הקרן – to the Priests.
+אין החומש מעכב – from offering the guilt-offering as a sacrifice if he had already given it and at the end gave the [the stolen object].
+
+Chapter 10
+
+
+
+Mishnah 1
+
+הגוזל ומאכיל. והניח לפניהם – or he left [as an inheritance the stolen goods] the theft exists.
+פטורים לשלם – if they consumed it after the death of their father and there is nothing discernible left, they are exempt from paying. For they had stolen nothing, and movables are not mortgaged to the creditor, but if they had not consumed it and there was something discernable left, they are obligated to return it (i.e., the stolen goods).
+אם היה דבר שיש בו אחריות – meaning to say, if their father left them mortgaged property (or property which may be resorted to in case of non-payment), they are obligated to repay [what was stolen] even though they had already consumed it. This is how our Mishnah is reconciled in the Gemara (Talmud Bava Kamma 111b). But regarding the Halakhic decision, He who steals and feeds his children, whether they consumed it before despair [of the original owner ever recouping what was stolen from him] or whether they consumed it after despair [of the owner] they are obligated to pay back from the monies that their father left them, whether from mortgaged property or whether from that which cannot be resorted to (i.e., movables) and today, movables are mortgaged to the creditor But if the thief did not leave anything [for his children], if the children consumed the stolen goods before despair [of the original owner of ever recouping them], they are obligated to return it from their own [estate]. But if it is after despair [of the original owner] that they consumed it, they are not obligated to pay back from their own [estates] other than if their father had left it for them.
+אין פורטין – do not exchange Selas for Perutot (i.e., pennies).
+מתיבת המוכסין – to take Perutot (i.e. pennies) from treasury [of the publicans] where they place the monies of the taxes.
+ולא מכיס של [גבאים] -the king’s collectors who collect capitation taxes and taxes from crops and other famer’s produces delivered in kind because they are from theft, and especially the heathen custom -collectors or the Israelite custom-collector/publican who is not limited by legal stipulations (see Talmud Bava Kamma 113a), who takes whatever he wants. But an Israelite publican who was appointed even by a heathen king and takes a fixed stipulation according to the law of the kingdom is not under the presumption of being a thief, and one may exchange coins from his treasury and not only this but also, it is forbidden to fell from his taxes, for the law of the land is the law/דינא דמלכותא דינא.
+מתוך ביתו – from the tax collector who is presumed to be a thief.
+או מן השוק – if he has monies in his house or in the market which are not from the tax treasury box, and if a person is liable some pennies to the tax collector from the tax of one-half Dinar and he doesn’t have the Perutot/pennies, one gives him a silver Dinar and he receives from the Perutot equivalent to half its value and even though he gives it to him from the tax treasury box because it is like he rescuing him from his hand.
+
+Mishnah 2
+
+הרי אלו שלו – for undefined the owners have despaired immediately, and this one acquired it through despair [of the original owner] and the change of domain.
+אם נתיאשו הבעלים – for we learned that regarding despair, when they say, Woe is Me for the loss of money, but not if it is not defined. The first section of the Mishnah [deals with] when the robbers took his clothing, that is undefined, that the owners resign their possession – we are speaking of Jewish thieves, for since the Jewish laws state: bring witnesses, bring proof, for when the robbers take it they (i.e., the owners) despair, but the concluding section of the Mishnah deals with heathen robbers for heathen judges judge with haughtiness and physical might, and when they state an opinion, it is without witnesses and without proof and those who suffered theft from them do not despair. But because of this, if we hear about this, it surely refers to despair, but, undefined, it is not.
+נחיל של דבורים – a collection [of bees] gathered together with their sovereign.
+לא יקוץ את השוכה – the bees settled upon the bough of his fellow and was afraid to take one at a time so that they should not flee, he should not cut the branch entirely, and even on condition of giving the money.
+רבי ישמעאל וכו' – But the Halakha is not according to Rabbi Yishmael.
+
+Mishnah 3
+
+המכיר כליו וספריו וכו' – Our Mishnah [deals] with a person who is not used to selling his utensils, for since a report of a theft had לוקח gone forth in the city, and there are witnesses that these were his utensils and books, we don’t suspect that perhaps he actually sold them.
+נשבע לוקח כמה נתן ויטול – and he should return to him his utensils, and we are speaking about the time before despair.
+
+Mishnah 4
+
+אין לו אלא שכרו – payment for the utensil and payment for the labor (of preserving the other’s honey).
+שטף נהר חמורו – it is necessary to teach two segments of our Mishnah, for it (i.e., the Mishnah) had taught [only] the first part, I would think that it is there when he specifies, that they give him the cost of everything, because that which is in his hands, he loses when he spills his wine by his own hands for him. But in the concluding part [of the Mishnah] that of itself, I would say that he has nothing other than his salary/pay , but if we were to teach only the concluding section [of the Mishnah], here when it is undefined, he would have nothing other than his salary/payment of itself, but there (in the first part of the Mishnah dealing with a jar of wine and pitcher of honey) when it is in their hands, I would say, even when undefined, he should give him the cost of everything, Hence it is necessary [to teach both].
+
+Mishnah 5
+
+נטלוה מסיקין – violent men stole it from the thief. The Aramaic translation of [מסיקין] the shrieking of locusts (possibly cricket – see Talmud Bava Kamma 116b), for the locust is a thief, which eats other’s fields.
+אם מכח מדינה היא – which took by force the fields of others with this.
+
+Mishnah 6
+
+על מנת לצאת במדבר – not that he should say to him explicitly: “on condition that you go out into the wilderness, and you should repay me”, for this is a simple matter. But even if his fellow said to him: “Let me make this deposit with you, for I am going out in the wilderness.” But the other said to him, “and I also want to go out to the wilderness”, and now, if he wants to restore it to him in the wilderness, he can return it to him.
+
+Mishnah 7
+
+האומר לחבירו גזלתיך וכו' - and for example, that his fellow claims evidently/with certainty that you stole from me, and he says, it is true that I stole from you. But if he doesn’t know if I returned it to you, he is liable to pay. But if his fellow claims that perhaps you stole from me or I lent you, and he (i.e., the other) states, it is true truthfully, I stole from you or you let me, but he doesn’t know if he restored it (i.e., the lent object), he is exempt from the laws of mankind, and if he wants to fulfill according to the [Laws of] heaven, he should pay him.
+איני יודע אם גזלתיך וכו' – he is exempt from paying. But however, he should take an oath that he doesn’t know that he is liable to him, for pleading ignorance or offering a possible alternative is not preferable to a certainty, But alternatively, if he would make a claim to him that he doesn’t have in his hand anything, he would have him take the equitable oath. (This is applied, if one who is sued for a debt, denies the latter entirely, in contradistinction to the legal oath which is required when the defendant admits a part of the claim. It being presumed that nobody will go to law unless he has a claim, it is a matter of equity to put the opponent to an oath, to which he may in return put the claimant. See Talmud Shevuot 40b).
+
+Mishnah 8
+
+חייב באחריותו – for once he stole it, it exists in his domain, and the restoration that he made is not a restoration (without notifying the owner of such).
+ואם לא ידעו בו וכו' – This is how our Mishnah is reconciled, he is responsible for it, whether he counted them or not. When is this case? When they (i.e., the owners) did not know of its theft and its restoration. But if they knew of the theft and counted the sheep and found it (i.e., the number) to be complete, he is exempt from paying. And this is its explanation: if the lamb died or was stolen after the thief returned it, the thief is responsible for it – whether the owners had counted the sheep and it is complete, or whether they had not counted the sheep. When is this the case? When the owners did not know about the theft of the lamb, for any of the sheep that regularly go outside, he must be careful with it even more, and this is the case, for since the owners did not know about its theft or that it was accustomed to leave, and they were not careful with it. The thief is liable to pay as the sheep were lost because of his indirect effect. But, if the owners knew about the theft of the lamb, and afterwards counted the sheep and found it to be complete, as the stolen lamb had been returned. If so, they already know that there is one sheep that regularly leaves outside, and they have to be careful with it. But if they were not careful, they would lose, and the thief is exempt from having to pay.
+
+Mishnah 9
+
+אין לוקחין מן הרועים – for one can say that perhaps they (i.e., the shepherds) stole – we found that of the owner that was handed over to them.
+צמר ביהודה ופשתן בגליל – it is the labor of women, and they themselves make it and sell it, with the knowledge of their owners.
+ועגלים הרוים בשרון – the name of a place (i.e. Sharon) where they raise calves and they are theirs.
+
+Mishnah 10
+
+מוכין שהכובס מוציא – from the white matter of the wool, he removes from the wool a small thing through rinsing with cold water.
+הרי אלו שלו – for the [house] holder is not stringent, but if he had been stringent, he did not mind that it should be exactly as he wanted it (i.e., he had no legal objection).
+ושהמורק מוציא – He who combs the wool and hatchels it, what he removes is an important matter, and they are regularly strict.
+הכובס נוטל שלשה חוטים – it is the manner of wool garments to leave at the end of their weaving three threads from a different kind. And the washer/launderer takes them and harmonizes the garment and beautifies it. But if there are black threads woven into a white garment, the washer is permitted to take everything because the black in a white [garment] puts it to shame the most.
+החייט ששייר מן החוט כדי לתפור בו – which is as long as the needle.
+והמטלית שהיא שלש על שלש – we have the reading חייט/tailor who evened his stitches and trimmed from it a small patch three fingers by three fingers, he is liable to return it to the owner of the garment.
+מעצד – a utensil/tool that a carpenter uses to smooth the face of the board and the chips that he removes are thin.
+כשיל – a hatchet/spade that removes the large chips.
+אצל בעל הבית – as a day [paid] laborer.
+אף הנסורת – extremely thin [sawdust] that is under the borer which are very thin belong to the owner of the house.
\ No newline at end of file
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@@ -0,0 +1,609 @@
+Bartenura on Mishnah Bava Kamma
+ברטנורא על משנה בבא קמא
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה בבא קמא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>ארבעה אבות נזיקין.</b> משום דאיכא לכל חד מינייהו תולדות, קרי להו אבות:
+<b>השור.</b> הוא הרגל, דהיינו מה שהבהמה מזקת ברגליה דרך הלוכה כדכתיב (שמות כ״ב:ד׳) ושלח את בעירה. ותניא ושלח זה הרגל וכן הוא אומר (ישעיהו ל״ב:כ׳) משלחי רגל השור והחמור. ותולדה דרגל היא כשהזיקה בגופה דרך הלוכה, או בשערה דרך הלוכה שנדבקו כלים בשערה וגררתן ושברתן. או בשליף שעליה, והוא משאוי שבאמתחות ובמרצופין שעליה. או בזוג שבצוארה:
+<b>והבור.</b> הפותח בור ברשות הרבים ונפל שמה שור או חמור ומת אם הבור עמוק עשרה טפחים, או הוזק אם הוא פחות מי׳ טפחים. דכתיב (שמות כ״א:ל״ג) כי יפתח איש בור וגו׳. ותולדה דבור, כגון כיחו וניעו לאחר שנחו ברה״ר והזיקו:
+<b>והמבעה.</b> זה השן, שאכלה בהמתו בשדה חבירו כדכתיב (שם כב) וביער בשדה אחר. ונקרא השן מבעה מפני שהוא פעמים מכוסה פעמים מגולה, מלשון נבעו מצפוניו (עובדיה א׳:ו׳) דמתרגמינן אגליין מטמרוהי. ותולדה דשן היא, כשנתחככה בכותל להנאתה כדרך הבהמות שמתחככות ושברה את הכותל, או טנפה פירות כשנתחככה בהן להנאתה:
+<b>וההבער.</b> זו הדליקה שיצאה והזיקה כדכתיב (שמות כ״ב:ה׳) כי תצא אש וגו׳ ונאכל גדיש או הקמה או השדה. ותולדה דאש, אבנו וסכינו ומשאו שהניחן בראש גגו ונפלו ברוח מצויה והזיקו, דומיא דאש שהרוח מוליכה. והא דלא חשיב תנא דידן קרן בכלל אבות נזיקין, משום דלא מיירי אלא בנזיקין שהם מועדים מתחלתן כלומר שמשלמין נזק שלם מתחלתן, אבל בתמין ואחר כך מועדים לא קא מיירי:
+<b>לא הרי השור כהרי המבעה.</b> כלומר, אי כתב רחמנא שור לא נפיק מבעה מיניה. דהוה אמינא רגל דהזיקה מצוי חייביה רחמנא, שן דאין הזיקה מצוי לא חייביה רחמנא. ואי כתב רחמנא שן, הוה אמינא שן דיש הנאה להזיקה חייב, רגל דאין הנאה להזיקה אינו חייב. ואי כתב רחמנא שן ורגל ולא כתב אש, הוה אמינא שן ורגל שיש בהן רוח חיים כלומר, שבאים מכח בעלי חיים, חייב, אבל אש שאין בה רוח חיים לא לחייב. ואם נכתבו שלשתן ולא כתב רחמנא בור, הוה אמינא הני לחייבו שדרכן לילך ולהזיק, אבל בור שאין דרכו לילך ולהזיק לא לחייב עליה. משום הכי איצטריכו כולהו. ובגמרא מסיק, דאי כתב בור וחד מהנך אתו כולהו שאר, לבד מקרן, בהצד השוה שבהן שדרכן להזיק. ולא הוצרכו כולן אלא מפני שהן חלוקים בהלכותיהן, שיש בזה מה שאין בזה. שן ורגל פטורים ברשות הרבים, מה שאין כן בבור ואש. בור פטר ביה קרא אדם וכלים דכתיב (שמות כ״א:ל״ג) ונפל שמה שור או חמור, דדרשינן שור ולא אדם, חמור ולא כלים, מה שאין כן בשאר אבות נזיקים. אש פטר בו את הטמון, שאם היו בגדים טמונים בגדיש פטור המבעיר, דכתיב (שם כב) או הקמה מה קמה בגלוי אף כל בגלוי. ובשאר אבות נזיקים לא פטר את הטמון:
+<b>הצד השוה שבהן ובו׳</b> אף אני אביא כל שדרכו להזיק ושמירתו עליך, שאם הזיק נתחייב המזיק לשלם תשלומי הנזק שהזיק:
+<b>במיטב הארץ.</b> מעידית שבנכסיו, מן המשובח שבהם, אם בא ליתן לו קרקע בתשלומי נזקו. דכתיב (שם) מיטב שדהו ומיטב כרמו ישלם. אבל אם בא ליתן לו מטלטלין קיי״ל כל מילי מיטב הוא, דאי לא מזדבן הכא מזדבן במתא אחריתי, ויהיב ליה כל מאי דבעי ואפילו סובין. והני מילי לנזקין. אבל לבעל חוב אי אית ליה זוזי מחייבינן ליה למיתן זוזי, ואי לית ליה זוזי יהיב ליה מטלטלי מאי דבעי, ואי מגבי ליה ארעא יהיב ליה בבינונית. ושכיר, אפילו לית ליה זוזי למשכיר לא מצי יהיב ליה באגריה אלא זוזי, ומחייבינן ליה לזבוני מנכסיה עד דמשכח זוזי ויהיב ליה:  
+
+Mishnah 2
+
+<b>כל שחבתי בשמירתו וכו׳</b> כל דבר שנתחייבתי לשמרו:
+<b>הכשרתי את נזקו.</b> אם לא שמרתיו כראוי והזיק, אני הוא שהכשרתי וזמנתי אותו היזק, ואני חייב עליו. כגון המוסר שורו לחרש שוטה וקטן חייב, שעליו היה מוטל שמירת שורו והרי לא שמרו כראוי לו:
+<b>הכשרתי במקצת נזקו וכו׳</b> ואם תקנתי וזמנתי מקצת הנזק אף על פי שלא זמנתי ותקנתי את כולו, נתחייבתי עליו כאילו זמנתיו כולו. בגון החופר בור תשעה ברה״ר ובא אחר והשלימו לעשרה, ונפל שמה שור או חמור ומת, האחרון חייב. אע״פ שלא תקן אלא מקצת הנזק, כאילו עשה כל הנזק, כיון דבתשעה ליכא מיתה:
+<b>נכסים שאין בהם מעילה.</b> ועל איזה נכסים אני חייב לשלם אם הזקתי, על נכסים שאין בהם מעילה. כגון נכסים שאינן הקדש. שאם הזקתי נכסים של הקדש איני חייב לשלם, דכתיב שור רעהו ולא שור של הקדש. והוא הדין לכל שאר נזקים:
+<b>נכסים שהם של בני ברית.</b> שאם הזיק נכסים של נכרי, פטור:
+<b>נכסים המיוחדים.</b> שיש להם בעלים מיוחדים, שאם הזיק נכסים של הפקר, פטור:
+<b>חוץ מרשות המיוחדת למזיק.</b> בכל מקום שהזיקו נכסיו את נכסי חבירו חייב המזיק, חוץ מרשות המיוחדת למזיק. שאם נכנס שור ניזק ברשות המזיק והזיקו שור המזיק, פטור, דאמר ליה תורך ברשותי מאי בעי. ודוקא בשהזיקו נכסיו, אבל המזיק עצמו שחבל בחברו, אף על פי שהוא עומד ברשותו, חייב, דאמר ליה הנחבל נהי דאית לך רשותא לאפוקי, לאזוקי לית לך רשותא:
+<b>ורשות הניזק והמזיק.</b> ורשות המיוחדת לניזק ולמזיק, כגון חצר של שניהם, והזיק שורו של אחד מהם באותה חצר בשן ורגל, פטור. והוא שתהיה אותה חצר מיוחדת לשוורים גם בן. אבל אם היתה מיוחדת לפירות ולא לשורים, והזיק בשן ורגל, חייב. ואם הזיק בקרן, בכל ענין חייב:  
+
+Mishnah 3
+
+<b>שום כסף.</b> שום זה של נזקים לא יהא אלא בכסף. שיהו בית דין שמין כמה שוה הנזק וכך ישלם לו. ואם הזיקה פרתו של ראובן טליתו של שמעון שדרסה עליו ברשות הניזק ושברתו, ואח״ב אירע שנשברה רגלה של פרה זו של ראובן בטליתו של שמעון ברה״ר דהוי נמי בור ברה״ר, אין אומרים הואיל וזה הזיק וזה הזיק יצא הזיקו של זה בהזיקו של זה, אלא שמין שני הנזקים בדמים, ומי שהזיק לחבירו יותר, ישלם:
+<b>ושוה כסף.</b> ובשבאים לשלם ההיזק מנכסי היתומים, לא יפרעו אלא מן הקרקעות שהם שוה כסף, ולא ממטלטלין שהם עצמם כסף. דכל מידי דמיטלטל חשוב כאילו הוא כסף, דאי לא מזדבן הכא מזדבן במתא אחריתי: 
+<b>בפני ב״ד.</b> והשומא והתשלומין של נזקים לא יהיו אלא בפני ב״ד מומחין ולא בפני ב״ד של הדיוטות: 
+<b>ועל פי עדים בני חורין ובני ברית.</b> לאפוקי עבדים ונכרים שאינם כשרים לעדות של נזקין:
+<b>והנשים בכלל הנזק.</b> בין שהזיקה היא את אחרים, בין שאחרים הזיקוה, דין האיש ודין האשה שוין בנזקין:
+<b>והניזק והמזיק בתשלומין.</b> פעמים שהניזק שייך עם המזיק בתשלומין של ניזק. כגון אם פחתה הנבלה משעת מיתה עד שעת העמדה בדין, שפחת נבלה דניזק הוא, בין בתם בין במועד, ונמצא שאין המזיק משלם לו אפילו אותו חצי נזק שזכתה לו תורה אם הוא תם. או נזק שלם אם הוא מועד, הרי שהניזק הוא מפסיד ושייך בתשלומין הללו עם המזיק:  
+
+Mishnah 4
+
+<b>חמשה תמין.</b> שאינם רגילים להזיק, ואם הזיקו משלמין חצי נזק:
+<b>וחמשה מועדין.</b> שהם רגילין להזיק, ומשלמין נזק שלם:
+<b>לא ליגח.</b> בקרן:
+<b>ולא ליגוף.</b> דחיפת כל הגוף. וכולהו הוו תולדה דקרן ומשלמין חצי נזק. הרי חמשה תמין:
+<b>ושור המועד.</b> שלש פעמים ליגח או ליגוף או לרבוץ או לבעוט או לישוך. הרי הן חמשה מועדים לשלם נזק שלם. ולגבי מועד חשיב להו חד:
+<b>ושור המזיק ברשות הניזק.</b> אפילו קרן תמה. הוי מועד לשלם נזק שלם. ומתניתין אתיא כמאן דאמר משונה קרן בחצר הניזק שמשלמת נזק שלם ואפילו היא תמה. ואין כן הלכה:
+<b>והאדם.</b> הוי מועד מתחלתו נמי, ומשלם נזק שלם אם הזיק:
+<b>הזאב והארי וכו׳</b> מועדים מתחלתן. והא דלא חשיב להו בכלל חמשה מועדים דלעיל וליהוו אחד עשר מועדים, משום דהני לא שכיחי בישוב:
+<b>ברדלס.</b> חיה שקורין לה בערבי אלצב״ע:
+<b>רבי אליעזר אומר וכו׳</b> ואין הלכה כר׳ אליעזר:
+<b>מן העליה.</b> מעידית שבנכסיו. ואפילו אין הנוגח שוה שיעור הנזק. דבמועד כתיב (שמות כ״א) ישלם שור תחת השור, ולא כתיב ביה דמגוף הנוגח יפרע:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כיצד הרגל מועדת.</b> כלומר, באיזה דבר הרגל מועדת. ומשני, לשבר בדרך הילוכה. בכך היא מועדת שמשברת כלים דרך הלוכה:
+<b>הבהמה מועדת.</b> רישא תנא אבות, רגל ממש, שדרסה ברגליה. וסיפא תנא תולדות, שבהמה מועדת להלך כדרכה ולשבר בגופה ובשערה ובשליף שעליה דרך הלוכה:
+<b>היתה מבעטת.</b> שינוי הוא זה, ותולדה דקרן, הלכך חצי נזק ותו לא:
+<b>או שהיו צרורות מנתזין.</b> אע״ג דלאו שינוי הוא אלא אורחיה הוא, אע״פ כן חצי נזק ותו לא, דהלכתא גמירא לה. וברשות הניזק קאמר, דברה״ר פטור, דצרורות תולדה דרגל נינהו לפטרם ברה״ר:
+<b>ונפל על כלי אחר.</b> ראשון נזקי רגל הן ומשלמת נזק שלם. והאחרון על ידי צרורות נשבר, הלכך חצי נזק:
+<b>דליל קשור ברגלו.</b> כל דבר הנקשר ברגל התרנגולת קרוי דליל. ואית דגרסי דלי:
+<b>מהדס.</b> מרקד. ואית דמפרשי, חופר ברגליו בארץ, כדרך התרנגולים:
+<b>משלם חצי נזק.</b> דדליל היינו צרורות, דבאותו דליל אדיינהו לצרורות על הכלים. והידוס נמי כגון שהתיז ואותן צרורות שברו הכלים:
+
+Mishnah 2
+
+<b>כיצד השן מועדת.</b> באיזה דבר היא מועדת. ומשני, לאכול את הראוי לה:
+<b>משלם חצי נזק.</b> דמשונה הוא:
+<b>בד״א וכו׳</b> אאכלה פירות או ירקות קאי, דברה״ר פטור דבעינן וביער בשדה אחר. אבל אכלה כסות וכלים אפילו ברשות הרבים חייב חצי נזק, דעבדי אנשי דמנחי כסות וכלים ברה״ר לפי שעה, והוי קרן ברשות הרבים וחייב:
+<b>משלם מה שנהנית.</b> לאו תשלומין מעלייתא, אלא אם אכלה דבר שדמיו יקרים רואים אותו כאילו הן שעורים, ואינו משלם אלא דמי שעורים בזול, שהוא שליש פחות ממה שהם נמכרים בשוק. ואם אכלה דבר שדמיו פחותים מן השעורים, משלם דמי אותו דבר שאכלה בזול. ואם אכלה דבר שהזיק לה, כגון שאכלה חטים, הואיל ולא נהנית פטור:
+<b>מצדי הרחבה משלם מה שהזיקה.</b> אם הלכה ועמדה בצדי הרחבה במקום שאין דרך שוורים ללכת שם, לאו כרה״ר דמי, ומשלמת מה שהזיקה: 
+
+Mishnah 3
+
+<b>מפני שהן מועדין.</b> לקפוץ. וברשות הניזק קאמר, דתולדה דרגל היא:
+<b>חררה.</b> עוגה שנאפית על גבי גחלים:
+<b>על החררה משלם נזק שלם.</b> דהוי שן ברשות הניזק:
+<b>ועל הגדיש משלם חצי נזק.</b> דהוי כמו צרורות, דהלכתא גמירי לה שמשלם חצי נזק:
+
+Mishnah 4
+
+<b>משיחזור בו שלשה ימים.</b> שרואה שוורים ואינו נוגח, חוזר לתמותו:
+<b>שלשה פעמים.</b> ואפילו ביום אחד. ואין הלכה כרבי [מאיר]. דלא הוי מועד עד שיעידו בו שלשה ימים:
+<b>ממשמשים בו.</b> מושכים אותו ומשחקים בו ואינו נוגח. ובהא הלכה [כר״מ] שאין שור מועד חוזר לתמותו עד שיהו תינוקות משחקים בו:
+
+Mishnah 5
+
+<b>נגח נגף וכו׳</b> כולן תולדות קרן הן:
+<b>דיו לבא מן הדין להיות כנדון.</b> קרן ברשות הניזק שאתה מביא מדין קרן ברה״ר. דקאמרת קרן שהחמיר עליה ברה״ר אינו דין שנחמיר עליה ברשות הניזק. דיו להיות כנדון, כקרן ברה״ר, ולא יהיה חייב ברשות הניזק אלא חצי נזק כמו שהוא חייב ברה״ר:
+<b>אני לא אדון קרן מקרן.</b> כדאמרן לעיל, אלא קרן מרגל. מקום שהחמיר עליו בשן ורגל אינו דין שנחמיר בקרן:
+<b>דיו לבא מן הדין.</b> דסוף סוף אי לאו קרן ברשות הרבים לא משכחת צד קל וחומר. ורבי טרפון אע״ג דבעלמא אית ליה דיו, דמדאורייתא הוא, דכתיב (במדבר י״ב:י״ד) הלא תכלם שבעת ימים, קל וחומר לשכינה י״ד יום, אלא דיו לבא מן הדין להיות כנדון, הלכך תסגר שבעת ימים ותו לא. מ״מ הכא לית ליה דיו, דסבירא ליה לר׳ טרפון דכי אמרינן דיו היכא דלא מפריך קל וחומר, כגון התם דשבעת ימים דשכינה לא כתיבי, אתא קל וחומר אייתי ארביסר, אתא דיו אפיק שבעה, ואוקי שבעה, אשתכח דאהני קל וחומר להני שבעה דאוקימנא ולא אפריך לגמרי. אבל הכא חצי נזק כתיב בין ברה״ר בין בחצר הניזק, ואתא קל וחומר ואייתי חצי נזק אחרינא ונעשה נזק שלם, אי דרשת דיו ותוקמיה אחצי נזק כדמעיקרא, אפריך ליה קל וחומר ולא אהני ולא מידי. ורבנן סברי דאפילו היכא דמפריך קל וחומר אמרינן דיו. והלכה כחכמים: 
+
+Mishnah 6
+
+<b>בין ער בין ישן.</b> אם היה ישן ובא אחר וישן בצדו, והזיק שני לראשון, חייב. ואם הזיק ראשון לשני, פטור. ואם שכבו יחד, כל אחד מהם שהזיק את חברו חייב. לפי ששניהם מועדים זה לזה:
+<b>סימא את עין חברו.</b> אפילו בשוגג חייב בנזק. אבל לא בארבעה דברים, דלא מחייב בארבעה דברים אלא מזיד, או קרוב למזיד:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המניח את הכד וכו׳ ושברה פטור.</b> לפי שאין דרך בני אדם להתבונן בדרכים:
+<b>ואם הוזק בה בעל החבית חייב.</b> ואפילו הפקירה, שכל המפקיר נזקיו שלא היה לו רשות מתחלה לעשותן, כאילו לא הפקירן:
+<b>או שלקה בחרסיה חייב.</b> דסבר נתקל פושע הוא ולאו אונס הוא, ולכך חייב:
+<b>במתכוין חייב.</b> אם נתכוין לזכות בחרסיה ובמים אחר שנשברה כדו, חייב בהזיקן, דהוי ליה בורו שהזיק. ואם לא נתכוין לזכות בהן, הואיל ועיקרו אנוס הוא, דסבר נתקל לאו פושע הוא, הרי החרסים והמים הפקר לאחר שנאנס, ולפיכך פטור. והלכה כר׳ יהודה דנתקל לאו פושע הוא. ומאחר דאנוס הוא ולא נתכוין לזכות בחרסים ובמים, הוי כאילו לא היו מעולם שלו ופטור על נזקיהם:
+
+Mishnah 2
+
+<b>השופך מים ברה״ר.</b> אע״ג דברשות קעביד, כגון בימות הגשמים שמותר לשפוך מים ברה״ר אפילו הכי אם הוזק בהן אחר, חייב בנזקו:
+<b>המצניע את הקוץ ובו׳</b> וכגון שהצניען ברה״ר. וכן הגודר גדרו בקוצים והפריחן לרה״ר. אבל המצמצם בתוך שלו והוזק בהן אחר, פטור. שאין דרך בני אדם להתחכך בכתלים:
+
+Mishnah 3
+
+<b>לזבלים.</b> שירקבו התבן והקש ונעשים זבל לזבל שדות וכרמים:
+<b>כל הקודם בהן זכה.</b> דקנסינהו רבנן:
+<b>כל המקלקלים ברה״ר.</b> ואפילו עושים ברשות, כגון בשעת הוצאת זבלים. אם הזיקו חייבים:
+<b>ההופך את הגלל.</b> צואת בקר:
+
+Mishnah 4
+
+<b>הראשון חייב בנזקי שני.</b> וכגון שהיה יכול לעמוד ולא עמד, דפושע הוא. אבל לא היה יכול לעמוד, פטור, דהא קיימא לן נתקל לאו פושע הוא:
+
+Mishnah 5
+
+<b>היה בעל קורה ראשון וכו׳ פטור.</b> שזה מהלך כדרכו וזה מיהר ללכת:
+
+Mishnah 6
+
+<b>אחד רץ ואחד מהלך וכו׳</b> מתניתין חסורי מחסרא והכי קתני, אחד רץ ואחד מהלך בערבי שבתות וימים טובים, או שהיו שניהם רצים בשאר ימות השנה, שניהם פטורים. דבערבי שבתות וימים טובים מי שרץ רץ ברשות, שהולך לדבר מצוה להכין לצרכי שבת. ויו״ט, ומשום הכי פטור. ובשאר ימות השנה כששניהם רצים, הואיל ושניהם משנים, שניהם פטורים:
+
+Mishnah 7
+
+<b>המבקע.</b> עצים:
+<b>והזיק ברשות היחיד.</b> של אחרים:
+<b>ברשות היחיד.</b> שלו:
+<b>והזיק ברשות היחיד אחר.</b> של אחרים:
+<b>חייב.</b> ואע״ג דברשותיה קעביד ולא שכיחי רבים שם דנימא הוה ליה לעיוני, אפילו הכי חייב:
+
+Mishnah 8
+
+<b>במותר חצי נזק.</b> שמין מה הזיקו של זה יותר על נזקו של זה ובאותו מותר משלם מי שהזיק יותר, את החצי:
+<b>מועד בתם משלם במותר.</b> כלומר אם הוא הזיק את התם יותר ממה שהזיקו תם:
+<b>אדם בתם משלם במותר נזק שלם.</b> דאדם מועד לעולם:
+<b>ותם באדם משלם במותר חצי נזק.</b> דכתיב (שמות כ״א:ל״א) או בן יגח או בת יגח כמשפט הזה יעשה לו, כמשפט שור בשור כך משפט שור באדם, מה שור בשור תם משלם חצי נזק ומועד משלם נזק שלם, אף שור באדם תם משלם חצי נזק ומועד משלם נזק שלם:
+<b>ר״ע אומר אף תם שחבל באדם משלם במותר נזק שלם.</b> דדריש כמשפט הזה, לדינא דסליק האי קרא מיניה, דבשור מועד מיירי. והכי קאמר קרא, כמשפט הזה של שור מועד שמשלם נזק שלם. יעשה לו לכל שור שנגח את האדם ואפילו הוא שור תם. ואין הלכה כר״ע:
+
+Mishnah 9
+
+<b>וכן הלכה.</b> ודאי כן הלכה דמנה נותן לו דהיינו חצי נזק. אבל אין זה שור האמור בתורה, דקיימת ומכרו את השור החי וגו׳. ופלוגתא דר״מ ורבי יהודה הוא בשבח נבלה, כגון שבשעת מיתה לא היתה שוה כלום ונתייקרה אחר כך והיא שוה להאכילה לכלבים או למכרה לנכרי, ר״מ סבר שבח נבלה דניזק הוי, ולא שקיל בה מזיק כלום אלא נותן לו חצי נזקו, והיינו דקאמר ר״מ על זה נאמר ומכרו את השור החי וחצו את כספו, כלומר, שצריך ליתן לו דמי חצי נזקו מדמי שור החי ואינו מנכה לו כלום בעבור השבח שהשביחה הנבלה. ור׳ יהודה סבר דחצי שבח נבלה דמזיק הוי, וכשבא מזיק לשלם לניזק דמי חצי נזקו, מנכה לו חצי שבח שהשביחה הנבלה משעת מיתה עד שעת העמדה בדין, והיינו דקאמר ר׳ יהודה לרבי מאיר קיימת ומכרו את השור החי ולא קיימת וגם את המת יחצון, שצריך לחלק השבח שהשביח המת ושקל ליה מזיק פלגא. והלכה כרבי יהודה:
+
+Mishnah 10
+
+<b>שורו שבייש פטור.</b> דכתיב איש בעמיתו, ולא שור בעמיתו. אי נמי, אין המבייש חייב אלא כשמבייש בכונה, ושור לאו מכוין לבייש הוא:
+<b>שורו שסימא את עין עבדו פטור.</b> ואין העבד יוצא בן חורין על ידו:
+<b>והוא שסימא את עין עבדו חייב.</b> שנאמר (שמות כ״א) לחפשי ישלחנו:
+<b>שורו שחבל באביו ובאמו חייב.</b> בתשלומי נזק:
+<b>והוא שחבל באביו ובאמו פטור.</b> מן התשלומין. שאין אדם מת ומשלם:
+<b>שורו שהדליק את הגדיש בשבת חייב.</b> חצי נזק. דמשונה הוא:
+
+Mishnah 11
+
+<b>בסלע לקה.</b> מתחכך היה בסלע ולקה:
+<b>היו שנים רודפין אחר אחד.</b> שני שוורים של שני בני אדם רודפים אחר שור של אדם אחד:
+<b>שניהם פטורים.</b> דתרוייהו מדחו ליה:
+<b>שניהם חייבים.</b> בגמרא מפרש למתניתין כגון ששניהם תמין, שאין התם משלם אלא מגופו. וכי איתנהו לתרוייהו קמן משתלם הניזק חצי נזקו מבין שניהם, אבל ליתנהו לתרוייהו מצי אמר ליה זיל אייתי ראיה דהאי תורא אזקך ואשלם לך:
+<b>גדול הזיק.</b> ויש בגופו שוה חצי נזק:
+<b>קטן הזיק.</b> ודמי הקטן תקח, ומותר חצי נזקך תפסיד:
+<b>קטן הזיק את הגדול.</b> ואע״פ שחצי נזקו של גדול מרובה, לא תקח אלא קטן שלי. וחצי נזקו של קטן שלך, קח מן הגדול. וכל הנך המוציא מחבירו עליו הראיה דתנינן במתניתין, אם לא הביא ראיה אין לו כלום ואפילו דמי תם, ואפילו קטן שהודה לו אין לו, שהטוען את חברו חטין והודה לו בשעורים פטור אף מדמי שעורים. ואי תפס הניזק שיעור מה שהודה לו המזיק, לא מפקינן מיניה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>שור שנגח ד׳ וה׳</b> ובכולם היה תם דמשתלם מגופו:
+<b>ישלם.</b> חצי נזק לאחרון תחלה. בגמרא מוקי למתניתין כגון שתפסו ניזק לשור המזיק לגבות ממנו ונעשה עליו שומר שכר. וכשיצא מתחת ידו והזיק, הניזק הראשון חייב בנזקיו, לפיכך האחרון משתלם חצי נזקו משלם:
+<b>ואם יש בו מותר יחזיר לשלפניו.</b> הכי קאמר, אם יש בו מותר בנזקיו, יחזיר לשלפניו. כגון שחצי נזקו של הראשון היה מנה, וחצי נזק האחרון היה חמשים, והשור שוה מאתים. מתחלה כשנגח שור זה שורו של הניזק הראשון שחצי נזקו מנה, היה לניזק בשור זה מנה, ולבעלים מנה. וכשתפסו הניזק ונגח תחת ידו, אין לבעלים להפסיד מנה שהיה להם בו, שהרי לא היתה שמירתו עליהן אלא על הניזק שתפסו. וכשהזיק לשני והיה חצי נזקו חמשים, איבד הניזק הראשון מן המנה שלו חמשים ונותן לזה הניזק השני, והמותר עד המנה חוזר לו. והבעלים נוטלים המנה שלהם:
+<b>רבי שמעון אומר וכו׳</b> רבי שמעון סבר שותפי נינהו הבעלים והניזק בשור המזיק, ושניהם מתחייבים בנזקיו. כיצד, שור שוה מאתים שנגח וכו׳:
+<b>ושלפניו.</b> זהו ניזק ראשון. נוטל חמישים זוז, והבעלים חמשים זוז. דיש לניזק ראשון בו החצי, הלכך משלם חצי תשלומי נזקו:
+<b>חזר ונגח שור שוה מאתים.</b> האחרון נוטל מנה החצי מכל מה שהוא, דמגופו משתלם. ונמצא אותו שלפניו שהיה החצי שלו, משלם מחלקו חצי מנה שנוטל האחרון:
+<b>ושנים הראשונים.</b> ניזק ראשון והבעלים שהיה להם לכל אחד רביע, משלמין כל אחד רביעית של נזקו:
+<b>דינר זהב.</b> שהם עשרים וחמשה דינרים של כסף:
+
+Mishnah 2
+
+<b>מועד לקטנים.</b> לעגלים:
+<b>אמרו לפני ר׳ יהודה.</b> שאלו תלמידיו ממנו:
+<b>מועד לשבתות.</b> מפני שהוא בטל ממלאכה ודעתו זחה עליו. אי נמי, לפי שרואה בני אדם במלבושים נאים של שבת, חשובים בעיניו נכרים ואינו מכירם:
+<b>ואינו מועד לחול.</b> מה דינו:
+<b>משיחזור בו שלשה ימי שבתות.</b> לאחר שהועד לשבתות העבירו לפניו שוורים בשלש שבתות ולא נגח, חזר לתמותו, ואם חזר ונגח אינו משלם אלא חצי נזק:
+
+Mishnah 3
+
+<b>שור של ישראל שנגח שור של נכרי פטור.</b> דכתיב (חבקוק ג׳) עמד וימודד ארץ ראה ויתר גוים, ראה שבע מצות שנצטוו בני נח, כיון שלא קיימו אותן, עמד והתיר ממונן. לישראל. ואומר (דברים ל״ג) הופיע מהר פארן, גילה ממונן של עובד כוכבים והתירן. מהר פארן, משעה שסיבב והחזיר את התורה על העובדי כוכבים ולא קבלוה:
+
+Mishnah 4
+
+<b>ושל חרש שוטה וקטן שנגח שור של פקח פטור.</b> שאין מעמידין אפוטרופוס לתם לגבות מגופו, דמטלטלי הוא, ואמרינן בפ״ק [דף י״ד] שוה כסף מלמד שאין ב״ד נזקקים אלא לנכסים שיש להן אחריות, ואוקימנא ביתמי:
+<b>מעמידין להן אפוטרופוס וכו׳</b> אם הוחזקו נגחנים, מעמידין להם אפוטרופוס ולא לשלם חצי נזק אלא לשווייה מועד. דכי הדר נגח משלם מן העליה ויגבו הנזק מקרקע של יתומים:
+<b>חוזר לתמותו.</b> דקסבר מועד שיצא מרשות בעליו ונכנס לרשות בעלים אחרים חוזר לתמותו. דרשות משונה משנה את דין התראתו:
+<b>שור האצטדין.</b> שמיוחד לנגיחות, ומלמדין אותו לכך:
+
+Mishnah 5
+
+<b>מועד משלם כופר.</b> ואע״ג דבקמא דנגח קטלינן ליה, אשכחינן מועד, כגון שהרג שלשה נכרים. אי נמי, שהרג שלשה ישראלים טריפה. דאטריפה לא קטלינן ליה, דגברא קטילא קטיל. אי נמי, דקטיל וערק לאגמא לאחר שהעידו בו:
+<b>וכן בבן וכן בבת.</b> תינוק ותינוקת. חייב עליהן סקילה וכופר כגדולים:
+
+Mishnah 6
+
+<b>שור שהיה מתחכך בכותל וכו׳</b> פטור מן המיתה. ואם היה מועד, כגון שהיה מועד להתחכך בכתלים ולהפילם על בני אדם, ונתחכך בכותל להנאתו והפילו על האדם ומת, השור פטור מן המיתה, והבעלים משלמים את הכופר. השור פטור מן המיתה, דכתיב (שמות כ״א:כ״ט) השור יסקל וגם בעליו יומת, כמיתת הבעלים כך מיתת השור, מה בעלים אין חייבין אם הרגו את הנפש עד שיהרגו בכוונה, כך השור אינו חייב עד שיהרוג בכוונה. והבעלים משלמים את הכופר, דכתיב אם כופר, שהיה יכול לכתוב כופר יושת עליו, מאי אם כופר, לרבות ההורג שלא בכוונה לחיוב כופר:
+
+Mishnah 7
+
+<b>שור היתומים.</b> שאין להם אפוטרופוס:
+<b>ושור האפוטרופוס.</b> השור של יתומים, הוא אלא שעל האפוטרופוס לשמרו:
+<b>הרי אלו חייבין.</b> דשבעה שור כתובים בפרשה בנוגח אדם. חד לגופיה, וששה לששה שוורים הללו: 
+<b>רבי יהודה אומר שור הקדש שור הגר שמת ואין לו יורשים פטורים מן המיתה.</b> אפילו נגח ואח״כ הקדיש, נגח ואח״כ מת הגר, היה פוטר ר׳ יהודה. ואין הלכה כר׳ יהודה:
+
+Mishnah 8
+
+<b>ואם שחטו אסור.</b> באכילה. דכתיב (שמות כ״א:כ״ח) סקול יסקל השור ולא יאכל את בשרו, ממשמע שנאמר סקול יסקל השור איני יודע שהיא נבלה ונבילה אסורה באכילה, ומה תלמוד לומר ולא יאכל את בשרו, אלא לומר לך שאם קדם ושחטו לאחר שנגמר דינו אסור:
+<b>הקדישו בעליו מוקדש.</b> ונפקא מינה דאי מתהני מיניה מעל:
+
+Mishnah 9
+
+<b>ונעל בפניו כראוי.</b> בדלת שיכולה לעמוד ברוח מצויה. והיינו שמירה פחותה:
+<b>ומועד פטור.</b> מצד העדאה שבו. אבל צד תמות במקומה עומדת. ומשלם חצי נזק כתם. דכתיב ולא ישמרנו גבי מועד. הא שמרו כל דהו פטור מצד העדאה:
+<b>רבי אליעזר אומר, אין לו שמירה למועד אלא סכין.</b> עד שישחטנו. ושלש מחלוקות בדבר. לר״מ בשמירה פחותה חייב ובמעולה פטור. ולרבי יהודה בשמירה פחותה נמי פטור מצד העדאה שבו. אבל חייב על צד תמות שבו. עד שישמרנו שמירה מעולה. ולר״א במעולה נמי חייב. והלכה כרבי יהודה. ומיהו לכתחלה מצוה, לשחוט שור המועד כדי לסלק ההיזק:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>שור שנגח את הפרה.</b> מעוברת:
+<b>ונמצא עוברה בצדה.</b> מת:
+<b>ואין ידוע אם עד שלא נגחה ילדה.</b> ולא מת מחמת הנגיחה:
+<b>אם משנגחה.</b> ומחמת הנגיחה הפילתו:
+<b>ורביע נזק לולד.</b> דתם חייב חצי נזק, והאי ולד מוטל בספק הוא, וחולקין. ומתניתין סומכוס היא דאמר ממון המוטל בספק חולקין. אבל חכמים אומרים זה כלל גדול בדין המוציא מחברו עליו הראיה. והלכה כחכמים. ואפילו ניזק אומר ברי ומזיק אומר שמא, המוציא מחבירו עליו הראיה:
+<b>וכן פרה שנגחה את השור וכו׳ משלם חצי נזק מן הפרה.</b> אם נמצאת הפרה בדין תם שמשלם חצי נזק מגופו. ואם לא נמצאת הפרה, משלם רביע נזק מן הולד. שאם היה ידוע שקודם שילדה נגחה היה משלם כל חצי נזק מן הולד, שמעוברת שנגחה היא ועוברה נגחו. ואם לאחר שילדה נגחה לא היה משלם מן הולד כלום, שהרי הולד לא נגח ואין התם משלם אלא מגופו. עכשיו שהוא בספק, חולקים, ומן החצי נזק שיש לו לשלם משלם רביע נזק מן הולד:
+
+Mishnah 2
+
+<b>ואם הוזקה בהם בעל הפירות חייב.</b> והני מילי שהוחלקה ונכשלה בהן. אבל אם אכלה מהן עד שמתה, בעל הפירות פטור, דהוה לה שלא תאכל:
+
+Mishnah 3
+
+<b>היה אביו או בנו.</b> של בעל הבית בתובו. והוא הדין לשאר אנשים, אלא אורחא דמלתא נקט:
+<b>משלם את הכופר.</b> וכגון שהיה מועד להפיל עצמו על בני אדם בבורות, והאידנא חזי ירקא בבור והפיל עצמו לבור לאכול ירקא והרג את האדם, שהשור פטור ממיתה הואיל והרג שלא בכוונה, והבעלים משלמין את הכופר, דאתרבי כופר אפילו שהרג שלא בכונה כדאמרינן לעיל:
+<b>רבי אומר וכו׳</b> והלכה כרבי. הלכך אם הכניס שורו ברשות בעל הבית סתם ולא קיבל עליו לשמור, בעה״ב פטור דהא לא קבל עליה נטירותא. והמכניס נמי פטור, לפי שהכניס ברשות:
+
+Mishnah 4
+
+<b>שור שהיה מתכוין לחבירו וכו׳</b> איידי דבעי למיתני סיפא אדם שהיה מתכוין לחבירו, תנא רישא נמי שור שהיה מתכוין לחבירו. דאפילו היה מתכוין לאשה. פטור השור מדמי ולדות, שאין חייב בדמי ולדות אלא אדם בלבד:
+<b>אם כן משהאשה יולדת משבחת.</b> אם כן דכך שמין כדקאמרת, אשתכח דלא יהיב ליה מידי, שהרי משהאשה יולדת משבחת, שדמיה פחותין לימכר קודם שתלד שמסוכנת היא למות בצער הלידה:
+<b>היתה שפחה ונשתחררה.</b> כלומר היתה משוחררת נשואה לגר או לעבד משוחרר, או גיורת נשואה לאחד מהן, ומת הבעל, פטור. דהמחזיק בנכסי הגר שמת ואין לו יורשים, זכה, וזה קודם לזכות במה שבידו. והוא הדין נמי לישראלית הנשואה לגר ומת הגר, דפטור, דהא דמי ולדות לבעל. אלא משום דסתם משוחררת וגיורת נשואות לגר ולמשוחרר, להכי נקט שפחה וגיורת:
+
+Mishnah 5
+
+<b>ברשות היחיד ופתחו לרשות היחיד אחרת.</b> אע״ג דאין כאן צד רה״ר, חייב. ובלבד אם הפקיר רשותו אותה שפי הבור לתוכה:
+<b>אחד החופר בור.</b> הוא עשוי עגול:
+<b>שיח.</b> ארוך וקצר:
+<b>מערה.</b> מרובעת ומבוסה בקירוי, אלא שיש לה פה:
+<b>חריצין.</b> רחבים ומרובעים כמערה, אלא שאינן מקורין:
+<b>נעיצין.</b> קצרין מלמטה ורחבים מלמעלה:
+<b>מה בור שיש בו כדי להמית י׳ טפחים.</b> דסתם בור הוא גבוה עשרה טפחים:
+
+Mishnah 6
+
+<b>השני חייב.</b> והוא שמסר לו ראשון לשני כשהלך כסוי הבור לכסותו ולא כסהו השני:
+<b>כסהו כראוי ונפל לתוכו.</b> כגון שהתליע הכסוי:
+<b>נפל לפניו מקול הכריה חייב.</b> שהיה חופר בבור ושמע השור קול פטיש ונבעת ונפל בבור ומת, חייב. ואף על גב דכיון דמשום גרמא דקול הכריה נפל הוה לן למימר דאסתלק חיובא דבור מיניה ורמיא אפשיעותא דקול הכריה וההוא גרמא בעלמא ופטור, אפילו הכי חייב הואיל ובתוך הבור נמצא הנזק:
+<b>לאחריו מקול הכריה פטור.</b> אם נכשל השור מקול הכריה על שפת הבור ונפל לאחריו חוץ לבור ומת, פטור. שהרי לא נמצא הנזק בבור, וקול הכרייה גרמא בעלמא הוא ופטור:
+<b>ונשתברו, ונתקרעו.</b> בכלי שור שייך שבירה, העול והמחרישה. בכלי חמור שייך קריעה, חבילת בגדים ומרדעת שעל גביו:
+<b>ופטור על הכלים.</b> דכתיב (שמות כ״א:ל״ג) ונפל שמה שור או חמור, שור ולא אדם, חמור ולא כלים:
+<b>שור חרש שוטה וקטן חייב.</b> שור שהוא חרש ושהוא שוטה ושהוא קטן, חייב עליו אם נפל לבור. אבל שור שהוא פקח אינו חייב עליו, דאיבעי ליה לעיוני ומיזל:
+
+Mishnah 7
+
+<b>אחד שור ואחד כל בהמה לנפילת הבור.</b> דכתיב (שמות כ״א) כסף ישיב לבעליו, לכל מידי דאית ליה בעלים:
+<b>ולהפרשת הר סיני.</b> דכתיב (שם י״ט) אם בהמה אם איש לא יחיה, וחיה בכלל בהמה. אם, לרבות את העופות:
+<b>ולתשלומי כפל.</b> דכתיב (שם כ״ב) על כל דבר פשע, כל מידי דבר פשיעה הוא:
+<b>ולהשבת אבידה.</b> לכל אבדת אחיך (דברים כ״ב):
+<b>לפריקה.</b> עזוב תעזוב עמו (שמות כ״ג). אע״ג דכתיב (שם) חמור שונאך, כל בהמה בכלל, דילפינן חמור חמור משבת שנאמר בו (דברים ה׳) שורך וחמורך וכל בהמתך:
+<b>לחסימה.</b> לא תחסום שור בדישו (שם כ״ה) ילפינן שור שור משבת:
+<b>לכלאים.</b> דהרבעה, אף על גב דכתיב (ויקרא י״ט) בהמתך לא תרביע כלאים, הוי נמי חיה ועוף בכלל, דילפינן בהמה בהמה משבת. וכן לענין כלאים דהנהגה דלא תחרוש בשור ובחמור יחדיו (דברים כ״ב) ילפינן שור שור משבת, דהוא הדין לכל שני מינים של בהמה חיה ועוף. ומיהו לענין פסק ההלכה מן התורה אינו חייב אלא כשחורש ומנהיג בשני מינים שאחד טמא ואחד טהור דומיא דשור וחמור, אלא שאסרו חכמים כל שני מינים, בין ששניהם טמאים בין ששניהם טהורים:
+<b>ולשבת.</b> דכתיב שורך וחמורך וכל בהמתך, וחיה בכלל בהמה. וכל, רבויא הוא לרבות עופות:
+<b>שדיבר הכתוב בהווה.</b> בדבר הרגיל להיות:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>הכונס.</b> פטור. דהא נטרה ומאי הוי ליה למעבד:
+<b>הוציאוה לסטים.</b> אע״ג דלא הוציאוה ממש אלא שעמדו בפניה עד שיצאה, הוי באילו הוציאוה בידים וחייבים:
+
+Mishnah 2
+
+<b>הניחה בחמה.</b> מצערה לה שמשא ולא סגי לה בנעילה כראוי שהיא בדלת שיכולה לעמוד ברוח מצויה בלבד:
+<b>נכנס הרועה תחתיו.</b> ולא אמרינן בכהאי גוונא שומר שמסר לשומר חייב, שדרך הרועה הגדול למסור לרועה הקטן שתחתיו, ולפיכך הרועה שתחתיו חייב:
+<b>נפלה לגינה.</b> וכגון שהוחלקה ונפלה באונס. אבל דחו אותה חברותיה והפילוה, משלם מה שהזיקה, דאיהו פשע בה, דהוי ליה לעבורינהו חדא חדא:
+<b>מה שנהנית.</b> לפי הנאתה ולא לפי הזיקה:
+<b>שמין בית סאה באותה שדה.</b> אין שמין את הערוגה לבדה, מפני שמפסיד מזיק, ששמין אותה בכל שויה ורחמנא אמר וביער בשדה אחר, ודרשינן מלמד ששמין אותה על גב שדה אחרת. אלא ששמין בית סאה באותה שדה כמה היתה שוה קודם שנאכלה ממנה הערוגה הזאת, וכמה היא שוה עכשיו, והשתא לא משלם כולהו דמיה, דמי שלוקח בית סאה כשהיא בתבואתה אינו מזלזל בה בשביל הפסד ערוגה אחת כי אם דבר מועט:
+<b>רבי שמעון אומר אכלה פירות גמורים.</b> שכבר בשלו כל צרכן, משלמת כל ההיזק. והיכא שיימינן אגב שדה, היכא דעדיין לא נגמרו. והלכה כרבי שמעון:
+
+Mishnah 3
+
+<b>ואם הגדיש ברשות בעל השדה חייב.</b> בגמרא מוקי לה בבקעה שרגילין כולן לעשות בגורן אחד, זה גדישו וזה גדישו, וממנין שומר. וכיון שאמר השומר עייל וגדוש, הוי כאילו אמר עייל ואנטר לך. אבל בשאר בני אדם, אפילו הגדיש ברשות אין בעל השדה חייב, עד דמקבל עליה נטירותא:
+
+Mishnah 4
+
+<b>ובא אחר וליבה.</b> נפח באש והעלה שלהבת, כמו בלבת אש. (שמות ג׳) ואית ספרים דגרסי נבה, מגזרת ניב שפתים (ישעיה נ״ז). כשאדם מדבר מנענע בשפתיו ורוח יוצא:
+<b>או עפר.</b> שליחכה נירו ונתקלקל:
+<b>או דרך הרבים.</b> שש עשרה אמה, כדגלי המדבר:
+<b>ר״ש אומר הכל לפי הדליקה.</b> לפי גובה הדליקה וגודל שיעורה. שכשהאש גדולה קופצת למרחוק. והלכה כר״ש:
+
+Mishnah 5
+
+<b>המדליק את הגדיש.</b> שהדליק בתוך שלו והלכה ואכלה בתוך של חברו:
+<b>רבי יהודה אומר ישלם כל מה שבתוכו.</b> דר׳ יהודה מחייב על נזקי טמון באש. דלית ליה דרשא דאו הקמה מה קמה גלויה אף כל גלוי:
+<b>וחכ״א אינו משלם אלא גדיש וכו׳</b> דאית להו דרשא דאו הקמה, ופטרי על נזקי טמון באש. אלא שמשערין מקום הכלים כאילו הוא גדיש, ומשלם גדיש כשעור גופן של כלים. ומדקאמרי סיפא ומודים חכמים לר׳ יהודה במדליק את הבירה שהוא משלם כל מה שבתוכה, מוכח בגמרא שנחלקו רבי יהודה וחכמים גם במדליק בתוך של חברו, שרבי יהודה סבר כשהדליק בשל חברו משלם כל מה שבתוכו ואפילו ארנקי. ורבנן סברי כלים שדרכן להטמין בגדיש כגון מוריגין וכלי בקר הוא דמשלם, כלים שאין דרכן להטמין בגדיש לא משלם. והלכה כחכמים:
+<b>היה גדי כפות לו חייב.</b> דבעלי חיים נמי אתרבו מאו הקמה. ומשום דקם ליה בדרבה מיניה ליכא למפטריה. דאינו חייב מיתה על העבד, הואיל ואינו כפות היה לו לברוח, ופטור עליו ממיתה ומן התשלומין. אבל אם היה עבד כפות לו, פטור אפילו על הגדי ועל הגדיש, דחייב מיתה על העבד וקם ליה בדרבה מיניה. ובגדי לא שני לן בין כפות לאינו כפות. ואיידי דנקט בעבד נקט בגדי:
+<b>במדליק את הבירה.</b> דמדליק בתוך של חבירו הוא, והוי כמאבד בידים. ואפ"ה טעמא משום דדרך בני אדם להניח כלים בבתים. אבל בגדיש דאין דרך בני אדם להניח אלא כגון מוריגין וכלי בקר, אע״ג דאדליק לתוך של חבירו, אינו משלם אליבא דחכמים אלא דברים שדרכן להטמין בגדיש: 
+
+Mishnah 6
+
+<b>גץ.</b> ניצוץ של אש:
+<b>רבי יהודה אומר בנר חנוכה פטור.</b> כיון דבמצוה קא עסיק. ואין הלכה כרבי יהודה:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>מרובה.</b> בדבר שיש בו רוח חיים ובדבר שאין בו רוח חיים. דכתיב (שמות כ״ב:ח׳) על שה על שלמה על כל אבדה וגו׳ ישלם שנים:
+<b>אין הגונב אחר הגנב וכו׳</b> דכתיב (שם) וגונב מבית האיש ולא מבית הגנב:
+
+Mishnah 2
+
+<b>גנב על פי שנים.</b> כלומר שנים מעידין אותו שגנב:
+<b>גנב ומכר בשבת.</b> אבל טבח שהוא ענוש סקילה. קם ליה בדרבה מיניה:
+<b>וטבח ביום הכפורים.</b> שאין זדונו אלא כרת. וכגון דלא אתרו ביה ולא לקי, דקיימא לן כל חייבי מלקיות שוגגים חייבים בתשלומין. אבל חייבי מיתות ב״ד, אפילו שוגגים פטורים מן התשלומין:
+<b>וטבח ומכר ואחר כך מת אביו.</b> אבל מת אביו ואחר כך טבח, תנא סיפא דפטור, דשלו הוא טובח ושלו הוא מוכר, שהרי ירש את אביו:
+<b>בשני אלו.</b> בטרפה ובחולין בעזרה. דקסבר ר״ש שחיטה שאינה ראויה לאו שמה שחיטה. אבל לרפואה ולכלבים, שחיטה ראויה היא, דאי בעי מצי אכיל מינה:
+
+Mishnah 3
+
+<b>האחרונים משלמים שלשה.</b> לשור. וכגון שהוזמו אחרונים תחלה. דאי עידי גניבה הוזמו תחלה, בטלה לה עדות טביחה, דדילמא בעלים מכרוהו לו, וכי מתזמי אמאי משלמי:
+<b>בטלה עדות שניה.</b> והוא משלם כפל משום עדות ראשונים. והן פטורין, דאין עדים משלמין ממון עד שיזומו שניהם:
+<b>בטלה כל העדות.</b> והוא פטור והם פטורים. ואפילו חזרו והוזמו אחרונים אח״כ, אין משלמין, שהרי בטלה עדותן כבר והוכחשו, כיון דלא גנב לא טבח, ואהכי לא מחייבו אלא אעמנו הייתם שהוסרה גופה של עדות. וכל שכן אם הוזמו שנים הראשונים תחלה, שעדות שניה בטלה. אלא שבזמן שלא הוזמו אלא אחד, בטלו שניהם. אבל כשהוזמו שניהם, לא בטלה עדות ראשונה אלא משלמין כפל:
+
+Mishnah 4
+
+<b>על פי עד אחד.</b> אע״ג דמלתא דפשיטא היא דאין משלם ארבעה וחמשה על פי עד אחד, הא קמשמע לן דעל פי עצמו דומיא דעל פי עד אחד, מה עד אחד אי אתי עד אחד בתר הכי מצטרף בהדיה ומיחייב, על פי עצמו נמי אי אתו עדים בתר הודאתו מחייבי ליה, דמודה בקנס ואח״כ באו עדים חייב. והני מילי באומר לא גנבתי ובאו עדים שגנב, וחזר ואמר טבחתי ומכרתי, ובאו עדים אח״כ שטבח ומכר, חייב, שהרי כשאומר טבחתי ומכרתי אינו מחייב עצמו בכלום, שיודע הוא שמודה בקנס פטור, ואין כאן הודאה של כלום. אבל באומר גנבתי ובאו עדים שגנב, פטור. דחייב עצמו לשלם קרן מיהא בהודאתו, הלכך הודאה גמורה היא ופטור מכפל, אע״פ שאח״כ באו עדים:
+<b>ומת אביו.</b> והוא יורשו ולא הויא טביחה כולה באיסורא:
+<b>גנב והקדיש.</b> כי קא טבח דהקדש קא טבח ולא דבעלים:
+<b>ר״ש אומר קדשים שחייב באחריותם וכו׳</b> ר״ש לאו אמילתיה דת״ק קאי ולא פליג עליה בגנב והקדיש ואח״כ טבח ומכר. אלא שמעינהו ר״ש לרבנן בדוכתא אחריתי דאמרי הגונב הקדש מבית בעלים פטור, דכתיב (שמות כ״ב:ו׳) וגונב מבית האיש ולא מבית הקדש. ועלה קאי ר״ש ואומר קדשים שחייב באחריותן חייב, דקרינן ביה וגונב מבית האיש, דכיון דהבעל חייב באחריותם כי קא טבח דמריה קא טבח. ובקדשים שחייב באחריותן נמי לא מחייב ר״ש תשלומי ארבעה וחמשה אלא כששחטן תמימים בפנים לשם בעלים אלא שנשפך הדם, או ששחטן בעלי מומין בחוץ. ואע״פ שלא נפדו, סבר כל העומד לפדות כפדוי דמי והויא שחיטה ראויה. אבל אם שחטן תמימים בחוץ, הויא שחיטה שאינה ראויה. ושמעינן ליה לר״ש דאמר שחיטה שאינה ראויה לאו שמה שחיטה ואינו חייב עליה תשלומי ארבעה וחמשה. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>מכרו חוץ מאחד ממאה שבו.</b> גנב שמכר כל השור חוץ מדבר מועט שבו, מן הדברים הנתרים עמו בשחיטה, פטור, דכתיב (שמות כ״א:ל״ז) וטבחו או מכרו, עד שימכור כל הדברים הנתרים בטביחה. לאפוקי שאם השאיר גיזותיה או קרניה, דלא הוי שיור, ולא מפטר בהכי:
+<b>הנוחר.</b> קורעו מנחיריו עד לבו:
+<b>והמעקר.</b> עוקר סימנים, פטור. ואפילו לרבנן דאמרי שחיטה שאינה ראויה שמה שחיטה, דהא לאו שחיטה היא כלל:
+
+Mishnah 6
+
+<b>היה מושכו ויוצא.</b> פטור מכפל:
+<b>הגביהו.</b> אפילו ברשות בעלים. שהרי הגבהה קונה בכל מקום:
+<b>נתנו.</b> גנב לכהן, בחמש סלעים של פדיון בנו:
+<b>היה מושכו.</b> הכהן או בעל חוב או השומר. ומת ברשות בעלים:
+<b>פטור.</b> הגנב מכלום:
+
+Mishnah 7
+
+<b>אין מגדלין בהמה דקה בארץ ישראל.</b> משום ישוב ארץ ישראל, שמפסידין את הזרעים:
+<b>אבל מגדלין בסוריא.</b> ארצות שכבש דוד. דלאו שמיה כיבוש, ולא חיישינן בה לישוב. ואם יפסידו שדות אחרים ישלמנה:
+<b>אין מגדלין תרנגולים בירושלים מפני הקדשים.</b> שאוכלין שם. ודרך תרנגולים לנקר באשפה, ושמא יביאו עצם [כשעורה] מן השרץ ויטמאו את הקדשים:
+<b>ולא.</b> יגדלו כהנים תרנגולים בכל ארץ ישראל:
+<b>מפני הטהרות.</b> שהכהנים אוכלים תרומה וצריכים לשמרה בטהרה:
+<b>חזירים.</b> מפרש טעמא בגמרא, כשצרו מלכי חשמונאי זה על זה היו רגילים בכל יום שהיו אלו שבחוץ מעלים להם תמידים לאלו שבפנים. יום אחד העלו להם חזיר, כיון שהגיע לחצי חומה נעץ צפרניו בחומה ונזדעזעה ארץ ישראל ארבע מאות פרסה על ארבע מאות פרסה. באותה שעה אמרו ארור המגדל חזירים:
+<b>את הכלב.</b> מפני שנושך ומנבח ומפלת אשה מיראתו:
+<b>נשבים.</b> פחים. שלא ילכדו בהם יוני בני הישוב:
+<b>שלשים ריס.</b> ארבעה מילין:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>החובל.</b> וכמה הוא יפה. שאם היה צריך היה מוכר עצמו בעבד עברי, וזה שהזיקו הפסידו ממון זה:
+<b>כיוצא בזה.</b> לפי מה שהוא מעונג רב צערו וכאבו:
+<b>צמחין.</b> אבעבועות לבנות:
+<b>שבת.</b> כל ימי החולי רואין אותו כאילו הוא שומר קישואין ונותן שכירותו של כל יום, שהרי אין ראוי למלאכה אחרת אפילו בלא חולי, שהרי נקטע ידו ורגלו והוא כבר נתן לו דמיהן:
+<b>הכל לפי המבייש.</b> אדם קל שבייש בשתו מרובה:
+<b>והמתבייש.</b> לפי חשיבותו בשתו מרובה. וכולהו חמשה דברים מקרא נפקי. נזק, דכתיב (שמות כ״א:כ״ד) עין תחת עין, ואין לומר עין ממש דכתיב (במדבר ל״ה:ל״א) ולא תקחו כופר לנפש רוצח, לנפש רוצח אי אתה לוקח כופר אבל אתה לוקח כופר לראשי אברים, שאם סימא את עין חברו נותן לו דמי עינו, והיינו עין תחת עין. צער, נפקא לן מפצע תחת פצע (שמות כ״א:כ״ד), דקרא יתירא הוא לחייב על הצער ואפילו במקום נזק. דלא תימא הרי קנה ידו ויש עליו לחתכה, אלא אומרים היה עליו לחתכה בסם וזה חתכה בברזל וצערו, לפיכך משלם את הצער. ריפוי ושבת, רק שבתו יתן ורפא ירפא (שם). ודוקא כשהחולי בא מחמת מכה. אבל אם פשע החולה בעצמו ועבר על דברי הרופא, שוב אין המזיק חייב בשבת וריפוי שצריכין מחמת פשיעותא. בושת, דכתיב (דברים כ״ה) וקצותה את בפה, ממון. ודין תורה שאין יכולים לדון בשום דין שבעולם אלא דיינים הסמובים בארץ ישראל, דכתיב (שמות כ״ב:ח׳) עד האלהים יבוא דבר שניהם, ואין נקראים אלהים אלא דיינים הסמוכים בארץ ישראל. אלא שבהלואות ומקח וממכר והקנאות והודאות ובפירות דנין בהם בחוצה לארץ באילו הם שלוחים של בית דין של ארץ ישראל ושליחותייהו קעבדינן. וזה בלבד בדבר המצוי ויש בו חסרון כיס, וכן בהמה שהזיקה בשן ורגל שהם מועדים, או שהזיק אדם בבהמה. אבל בהמה שהזיקה אדם, או אדם באדם, אין דנין אותו בחוץ לארץ כלל, אלא מנדין את החובל או את המזיק עד שיעלה עם בעל דינו לארץ ישראל או שיתן דרך פשרה קרוב למה שנראה בעיני הדיין, אבל דבר קצוב אין פוסקים עליו. וכן הדין בכל הקנסות הכתובות בתורה ובכולה תלמודא, אין גובין אותן דייני חוצה לארץ, אלא שמנדין מי שנתחייב בהן כמו שביארנו:
+
+Mishnah 2
+
+<b>ושור אינו משלם אלא נזק.</b> דכתיב (ויקרא ב״ד) איש בעמיתו, ולא שור בעמיתו:
+<b>ופטור מדמי ולדות.</b> דכתיב (שמות כ״א:כ״ב) כי ינצו אנשים, אנשים ולא שוורים:
+
+Mishnah 3
+
+<b>והחובל בחבירו ביום הכיפורים חייב.</b> ואע״ג דבכל התורה כולה העובר עבירה שחייב עליה מלקות ותשלומין לוקה ואינו משלם, הכא משלם ואינו לוקה, דבפירוש ריבתה תורה חובל בחבירו לתשלומין ולא למלקות, מדכתיב (דברים י״ט:כ״א) יד ביד, דהיינו ממון, מכדי כתיב (ויקרא כ״ד:י״ט) כאשר עשה כן יעשה לו, יד ביד למה לי, אלא להביא חובל בחבירו ביום הכיפורים שמשלם ואינו לוקה:
+<b>רבי יהודה אומר אין לעבדים בושת.</b> דכתיב (דברים כ״ה:י״א) כי ינצו אנשים יחדיו איש ואחיו, במי שיש לו אחוה, יצא עבד שאין לו אחוה. ואין הלכה כר׳ יהודה:
+
+Mishnah 4
+
+<b>עבד ואשה שחבלו באחרים פטורים.</b> שאין להם במה לשלם:
+<b>נתגרשה האשה ונשתחרר העבד.</b> וקנו נכסים. חייבין לשלם. שהרי מתחלה הן חייבין אלא שאין להם מה לשלם. שנכסי מלוג של אשה משועבדים לבעל לפירות ולירושה:
+
+Mishnah 5
+
+<b>מפני שהוא נדון בנפשו.</b> שאע״פ שהוא מקלקל, מתקן הוא אצל יצרו ששככה חמתו ונח רוגזו בכך:
+
+Mishnah 6
+
+<b>התוקע לחבירו.</b> שמחבר אצבעותיו בפס ידו ומכה אותו באגרוף:
+<b>נותן לו סלע.</b> דמי בשתו. ואין הלכה כר״י שאומר מנה:
+<b>סטרו.</b> שהכהו בפס ידו על לחיו, ואיכא בשת טפי:
+<b>צרם.</b> משך. לשון אחר, פגם:
+<b>הכל לפי כבודו.</b> כל אלו הדמים שהוזכרו במשנה אינם אלא למכובד ביותר. אבל לאדם בזוי פוחתין לו:
+<b>אמר רבי עקיבא וכו׳</b> רבי עקיבא פליג אתנא קמא, וסבר דבין מכובד בין בזוי כולן שוין לדיני קנסות הללו. ואין הלכה כרבי עקיבא:
+<b>ונתן לו זמן.</b> והני מילי לבושת דלא חסריה ממונא, יהבינן זמן. אבל לנזקין דחסריה ממונא, לא יהבינן זמן:
+<b>שמרה.</b> המתין לה עד שראה אותה עומדת על פתח חצרה:
+<b>ובו כאיסר שמן.</b> שמן קנוי באיסר:
+<b>לזו אני נותן ארבע מאות זוז.</b> שעל כאיסר שמן זלזלה בעצמה לגלות ראשה ומראה היא שאינה מקפדת על הבושת:
+
+Mishnah 7
+
+<b>על מנת לפטור חייב.</b> אם שאלו חובל לנחבל על מנת לפטור אותי אתה אומר סמא את עיני, והשיבו הנחבל הן, אף על פי כן חייב, שיש הן שהוא כלאו, ובלשון תמיה אמר לו הן, שאין דרך בני אדם למחול על צער גופן. אבל האומר לחבירו שבר את כדי, ושאלו המזיק על מנת לפטור אותי אתה אומר. אף על פי שהשיבו ניזק לאו, זה הלאו הוא כהן, וכאילו אמר לו וכי לא אמרתי לך על מנת לפטור, ולפיכך פטור שכן דרך בני אדם למחול על נזקי ממון:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>הגוזל.</b> משלם כשעת הגזילה. דמי עצים וצמר. ואין חייב להחזיר לו כלים, דקני בשינוי:
+<b>דמי רחל העומדת ליגזז.</b> והעודף ששוה יותר הולד והגיזה, שלו הוא, דקננהו בשינוי:
+<b>זה הכלל.</b> לאתויי גנב טלה ונעשה איל, עגל ונעשה שור, וטבחו או מכרו, שהוא פטור מתשלומי ארבעה וחמשה, שכיון שנעשה שינוי בידו, קנאו, ושלו הוא טובח ושלו הוא מוכר:
+
+Mishnah 2
+
+<b>בעבדים אומר לו הרי שלך לפניך.</b> דכקרקע דמו וברשותא דמרייהו קיימי. והלכה כר״מ:
+<b>מטבע ונסדק.</b> שינוי הניכר הוא:
+<b>פירות והרקיבו.</b> כשהרקיבו מקצתן [אומר לו הרי שלן. לפניך]. אבל הרקיבו כולם, משלם כשעת הגזילה:
+<b>מטבע ונפסל.</b> שאינו עובר באותה מדינה, אבל עובר הוא במדינה אחרת:
+<b>ונעבדה בה עבירה.</b> שנרבעה או נעבדה [לעבודה זרה] שהיא פסולה לקרבן:
+<b>שנפסלה למזבח.</b> במום שאינו ניכר כגון בדוקין שבעין:
+
+Mishnah 3
+
+<b>נתן לאומנין לתקן.</b> נתן להם עצים לעשות כלי. ולאחר שנעשה הכלי קלקלוהו, חייבים לשלם דמי הכלי ולא דמי עצים בלבד:
+<b>נתן לחרש.</b> השתא אשמועינן שאם נתן כלי עשוי לאומן כדי לתקנו, וקלקלו, חייב לשלם דמי הכלי. ותנא סיפא לגלויי רישא, דלא תימא רישא מיירי בכלי עשוי:
+<b>שידה.</b> עגלה של עץ העשויה למרכב נשים:
+
+Mishnah 4
+
+<b>והקדיחתו יורה.</b> ששרפתו יורה. שהרתיחו יותר מדאי:
+<b>נותן לו דמי צמרו.</b> והכא ליכא שבחא כלל, שהרי נשרף לגמרי, וליכא למימר אם השבח יתר:
+<b>צבעו כאור.</b> כמו כעור. שצבעו בפסולת של צבע. ומזיק בכונה הוא, לפיכך ידו על התחתונה לדברי הכל:
+<b>ואם השבח.</b> שהשביח הצמר:
+<b>יתר על היציאה.</b> של צבע. נותן לו לצבע את היציאה ולא שכר שלם, ומקבל צמרו. ודמי צמרו לא אמרינן דניתיב ליה דנקני איהו שבחא דצמר, דהא בצבע שהתנה עמו צבע וליכא שינויא דנקני:
+<b>לצבוע לו אדום וכו׳</b> קנייה בשינוי. לרבי מאיר לא יהיב אלא דמי צמרו, או זה יתן שכרו משלם ויקח הצמר:
+<b>רבי יהודה אומר וכו׳</b> דקניס ליה להאי דשינה, להיות ידו על התחתונה ולא נתהני משבחא, ואגרא נמי לא נשקול אלא יציאה. ואם יציאה יתירה על השבח, יתן לו השבח שהשביח. ואם ירצה לתת את שכרו משלם, ששבח יותר על השכר, יתן שכרו. והלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>נשבע לו.</b> על שקר, והודה:
+<b>יוליכנו אחריו אפילו למדי.</b> דאין לו כפרה עד שיחזיר לנגזל עצמו. דגבי נשבע על שקר כתיב (ויקרא ה׳:כ״ד) לאשר הוא לו יתננו:
+<b>לא יתן לא לבנו.</b> של נגזל. דלא הוי השבה עד דמטי לידיה:
+<b>לשליח ב״ד.</b> תקנה הוא דעבוד רבנן מפני תקנת השבים, שלא נחייבנו לזה להוציא מנה בהוצאת הדרך:
+<b>ואם מת.</b> הנגזל:
+
+Mishnah 6
+
+<b>חוץ מפחות משוה פרוטה וכו׳</b> ולא חיישינן שמא יתיקר וישוב על שוה פרוטה, ואפילו הגזל בעין אינו צריך להוליכו אחריו:
+
+Mishnah 7
+
+<b>ונשבע לו על החומש.</b> שבועה שניה, שנתנו לו, והודה שלא נתנו:
+<b>הרי זה משלם חומש על חומש.</b> חומשו של חומש, דחומש ראשון נעשה קרן:
+<b>עד שיתמעט וכו׳</b> שאם חזר ונתן לו חומש ראשון ונשבע על השני והודה, משלם חומשו וחומשו של חומש שני, וכן לעולם. שנאמר (שם) וחמישיתיו יוסף עליו, התורה ריבתה חמישיות הרבה לקרן אחד:
+<b>תשומת יד.</b> הלואה:
+<b>עשק את עמיתו.</b> שכר שכיר:
+<b>משלם קרן.</b> דאין חומש ואשם אלא אם כן הודה. דכתיב בגזל הגר בפרשת נשא, והתודה:
+
+Mishnah 8
+
+<b>תשלומי כפל.</b> ואם הודה מעצמו אינו משלם כפל, דכתיב (שמות כ״ב:ח׳) אשר ירשיעון אלהים, פרט למרשיע את עצמו:
+
+Mishnah 9
+
+<b>הרי זה משלם קרן וחומש לבניו או לאחיו.</b> אם אין לו בנים. ואע״ג דנפלה ירושה קמיה דהיאך, בעי למעבד השבה ואין מעכב אצלו אפילו כנגד חלקו. דכתיב (ויקרא ה׳:כ״ג) והשיב את הגזלה, אין לו תקנה עד שיוציא גזילו מתחת ידו. ובלבד שתהא הגזילה בעין דלא קניה בשינוי:
+<b>אין לו.</b> נכסים כל כך שיכול לוותר על חלקו:
+<b>או שאינו רוצה.</b> להפסיד חלקו:
+<b>לוה.</b> מאחרים, ומחזיר את הגזל לאחיו לקיים מצות השבה:
+<b>ובעלי החוב.</b> שלוה זה הגזלן מהם:
+<b>באים ונפרעים.</b> מן הגזילה הזאת החלק שיש לגזלן בה. ואם אין יורש לאביו אלא הוא, נותן הוא עצמו הגזילה לבעל חובו בפרעון החוב, וצריך להודיעו ולומר לו זה גזל אבא. או נותן על דרך זה לכתובת אשתו או לקופת הצדקה. ובכולן צריך שיודיע שזה גזל אביו:
+
+Mishnah 10
+
+<b>ואם אין לו.</b> מה יאכל. לוה ואוכל. ובעלי חוב באים ונפרעים מן הירושה את חלקו. ולא חשיבא הנאה מה שפורע חובו באותם מעות, דהא תנן בנדרים [דף ל״ג] המודר הנאה מחבירו פורע לו חובו:
+
+Mishnah 11
+
+<b>שנאמר ואם אין לאיש גואל.</b> ואין לך אדם בישראל שאין לו גואלים למעלה עד יעקב אבינו. אלא זה הגר שמת ואין לו יורשין:
+<b>ומת.</b> הגזלן:
+<b>הכסף ינתן לבניו.</b> של גזלן. שכבר זכה בהן ממיתת הגר, אלא דהשבה בעי למעבד כי היכי דתהוי ליה כפרה אשבועתיה, והשתא תו ליכא כפרה כיון דמית ליה:
+<b>והאשם ירעה.</b> כדין אשם שמתו בעליו, דקיי״ל כל שבחטאת מתה באשם רועה:
+<b>עד שיסתאב.</b> עד שיפול בו מום:
+<b>ויפלו דמיו לנדבה.</b> לקיץ המזבח לקנות מהם עולות:
+
+Mishnah 12
+
+<b>לאנשי משמר ומת.</b> קודם שהביא קרבן. אין יורשי הגזלן יכולים להוציא מיד הכהנים מאחר שזכו בהן כבר:
+<b>ליהויריב.</b> היא משמרה ראשונה של עשרים וארבע משמרות כהונה שבמקדש. ושל ידעיה אחריה:
+<b>נתן.</b> הגזלן את הכסף ליהויריב במשמרתו. ואחר כך נתן האשם לידעיה במשמרתו, יצא. כדמפרש ואזיל, שהמביא גזלו עד שלא הביא קרבן אשמו, יצא. וזה המשמר זכה בשלו, וזה בשלו. אבל נתן אשם ליהויריב, שהביא אשמו תחלה, ואח״כ הביא גזלו ונתן למשמר שלאחריו, אם האשם קיים שלא הקריבוהו בני יהויריב, יקריבוהו בני ידעיה ויהא גזלו ואשמו לידעיה. ואם אין אשמו קיים, לא יצא באשם שנתן ליהויריב, כיון שלא נתן גזלו. ויחזור ויביא אשם אחר:
+<b>נתן הקרן.</b> לכהנים:
+<b>אין החומש מעכב.</b> מלהקריב את האשם. אם לא נתן עדיין ולבסוף נתן:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>הגוזל ומאכיל.</b> והניח לפניהם. או שהניח לפניהם הגזילה קיימת:
+<b>פטורים מלשלם.</b> אם אכלוה אחר מיתת אביהם וליתא בעינה, פטורים מלשלם, דהא אינהו לא גזול מידי, ומטלטלי לא משעבדי לבעל חוב. ואם לא אכלוה והיא בעינה, חייבים להחזיר:
+<b>ואם היה דבר שיש בו אחריות.</b> כלומר ואם הניח להם אביהם דבר שיש בו אחריות שהם קרקעות, חייבים לשלם אף על פי שאכלוה כבר. הכי מתרצה מתניתין בגמרא. ולענין פסק הלכה, הגוזל ומאכיל את בניו, בין שאכלו לפני יאוש בין שאכלו לאחר יאוש, חייבים לשלם מממון שהניח להם אביהם, בין מנכסים שיש להם אחריות בין מנכסים שאין להם אחריות, דהאידנא מטלטלי משתעבדי לבעל חוב. ואם לא הניח הגזלן כלום, אם אכלו הבנים הגזילה לפני יאוש, חייבים לשלם משלהם. ואם לאחר יאוש אכלו, אין חייבים לשלם משלהם אא״כ הניח להם אביהם:
+<b>אין פורטין.</b> אין מחליפים סלעים בפרוטות:
+<b>מתיבת המוכסין.</b> ליטול פרוטות מתיבתן שנותנים בה מעות המכס:
+<b>ולא מכיס של גבאים.</b> גבאי המלך שגובה כסף גולגולת וארנונא. לפי שהן של גזל. ודוקא במוכס נכרי או מוכס ישראל שאין לו קצבה, שלוקח כמו שהוא רוצה. אבל מוכס ישראל שהעמידו אפילו מלך נכרי ולוקח דבר קצוב בחוק המלכות, אינו בחזקת גזלן ופורטין מתיבתו. ולא עוד אלא שאסור להבריח מן המכס שלו, דדינא דמלכותא דינא:
+<b>מתוך ביתו.</b> של מוכס שהוא בחזקת גזלן:
+<b>או מן השוק.</b> אם יש לו מעות בביתו או בשוק שאינם בתיבת המכס. ואם חייב אדם פרוטות למוכס בחצי דינר ואין לו פרוטות. נותן לו דינר כסף ומקבל ממנו פרוטות בשוה חציו ואע״פ שנותן לו מתיבת המכס, מפני שהוא כמציל מידו:
+
+Mishnah 2
+
+<b>הרי אלו שלו.</b> דמסתמא נתיאשו הבעלים מיד, וקננהו היאך ביאוש ושינוי רשות:
+<b>אם נתיאשו הבעלים.</b> דשמעינהו דאייאש, דאמרי ווי לחסרון כיס. אבל סתמא לא. ורישא דנטלו לסטים את כסותו דמשמע דמסתמא מתייאשו, מיירי בלסטים ישראל, דכיון דדייני ישראל אמרי הבא עדים הבא ראיה, מכי נטלו לו לסטים מייאש. וסיפא בלסטים נכרים, שדייני נכרים דנין בגאוה ובזרוע ובאומדן דעת בלא עדים ולא ראיה, והנגזל מהם לא מייאש. ומשום הכי אי שמעינהו דאייאוש אין, אבל סתמא לא:
+<b>נחיל של דבורים.</b> קיבוץ שנקבצים עם המלך שלהם:
+<b>לא יקוץ את שוכו.</b> נתישבו דבורים [שלו] על שוכת חבירו, וירא ליטלן אחד אחד שלא יברחו, לא יקוץ את השוכה כולה ואפילו על מנת ליתן את הדמים:
+<b>רבי ישמעאל כו׳</b> ואין הלכה כר׳ ישמעאל:
+
+Mishnah 3
+
+<b>המכיר כליו וספריו וכו׳</b> מתניתין באדם שאינו עשוי למכור כליו, דכיון דיצא לו שם גניבה בעיר. ואיכא סהדי שאלו הכלים והספרים שלו היו, לא חיישינן דלמא איהו זבנינהו:
+<b>ישבע לוקח כמה נתן ויטול.</b> ויחזיר לו כליו. ולפני יאוש קמיירי:
+
+Mishnah 4
+
+<b>אין לו אלא שכרו.</b> שכר כלי ושכר פעולה:
+<b>שטף נהר חמורו.</b> צריכא למיתני תרי בבי דמתניתין. דאי תנא רישא הוה אמינא התם הוא דכי פירש יהיב ליה דמי כולה משום דבידים קא פסיד, ששפך את יינו בידים בשבילו, אבל סיפא דממילא, אימא אין לו אלא שכרו, ואי אשמועינן סיפא, הכא הוא דבסתמא אין לו אלא שכרו משום דממילא, אבל התם דבידים, אימא אפילו בסתמא יהיב ליה דמי כולה. צריכא:
+
+Mishnah 5
+
+<b>ונטלוה מסיקין.</b> אנסים גזלוה מן הגזלן. תרגום צלצל, סקאה. שהארבה גזלן הוא, שאוכל בשדות אחרים:
+<b>אם מכת מדינה היא.</b> שאנסו קרקע של אחרים עם זו:
+
+Mishnah 6
+
+<b>על מנת לצאת במדבר.</b> לא שיאמר לו בפירוש על מנת שתצא במדבר ותפרעני, דהא מלתא דפשיטא היא. אלא כגון שאמר לו חבירו להוי האי פקדון גבך. דאנא למדבר נפיקנא. ואמר ליה אידך ואנא נמי למדבר בעינא למיפק, והשתא אי בעי לאהדורינהו במדבר מהדר להו:
+
+Mishnah 7
+
+<b>האומר לחבירו גזלתיך וכו׳</b> וכגון שחבירו טוענו ברי גזלתני, והוא אומר אמת, גזלתיך אבל איני יודע אם החזרתי לך, חייב לשלם. אבל אם חבירו טוען שמא גזלתני או הלויתיך, והוא אומר אמת גזלתיך או הלויתני ואיני יודע אם החזרתי לך, פטור מדיני אדם. ואם בא לצאת ידי שמים, ישלם לו:
+<b>איני יודע אם גזלתיך וכו׳ פטור מלשלם.</b> ומיהו ישבע שאינו יודע שחייב לו, דלא עדיף שמא מברי, דהא אי נמי הוה טעין ליה אין לך בידי כלום, הוה משבעינן ליה שבועת היסת:ל
+
+Mishnah 8
+
+<b>חייב באחריותו.</b> דמכי גנבה קם ליה ברשותיה, והשבה דעבד לאו השבה היא:
+<b>ואם לא ידעו בו וכו׳</b> מתניתין הכי מתרצא, חייב באחריותו בין מנו בין לא מנו. אימתי בזמן שלא ידעו בו הבעלים בגניבתו ובחזרתו. אבל ידעו הבעלים בגנבתו ומנו את הצאן והיא שלימה, פטור מלשלם. והכי פירושה, מת או נגנב הטלה לאחר שהחזירו הגנב, חייב באחריותו, בין שמנו הבעלים הצאן והיא שלימה בין שלא מנו הצאן. אימתי בזמן שלא ידעו הבעלים בגניבת הטלה, שכל צאן שהיא רגילה לצאת חוץ, צריך ליזהר בה ביותר, וזו הואיל ולא ידעו הבעלים בגניבתה ושהיתה למודה לצאת ולא נזהרו בה, חייב הגנב לשלם, שבגרמתו נאבדה הצאן. אבל אם ידעו הבעלים בגניבת הטלה, ואח״כ מנו הצאן ונמצאת שלימה שהוחזר הטלה הגנוב, א״כ כבר ידעו שיש צאן אחת שלמודה לצאת חוץ, והיה להם להזהר בה, ואם לא נזהרו אינהו דאפסוד, ופטור הגנב מלשלם:
+
+Mishnah 9
+
+<b>אין לוקחין מן הרועים.</b> דאיכא למימר שמא גנבו מצאנו של בעל הבית המסור להם:
+<b>צמר ביהודה ופשתן בגליל.</b> מלאכת הנשים היא, והן עצמן עושות ומוכרות. ולדעת בעליהן הוא:
+<b>ועגלים הרועים בשרון.</b> שם מקום שמגדלין בו עגלים. ושלהן הן:
+
+Mishnah 10
+
+<b>מוכין שהכובס מוציא.</b> מלבן הצמר מוציא מן הצמר דבר מועט ע״י שטיפה:
+<b>הרי אלו שלו.</b> שאין הבעל [בית] מקפיד. ואם הקפיד לא הוי קפידא:
+<b>ושהסורק מוציא.</b> הסורק את הצמר והמנפצו, מה שמוציא הוי דבר חשוב ורגילים להקפיד:
+<b>הכובס נוטל שלשה חוטים.</b> דרך בגדי צמר להניח בסוף אריגתן ג׳ חוטין ממין אחר. והכובס נוטלן ומשוה הבגד ומיפהו. ואם חוטין שחורין הם ארוגים בבגד לבן, רשאי הכובס ליטול הכל, לפי שהשחור בלבן מגנה אותו ביותר:
+<b>החייט ששייר מן החוט כדי לתפור בו.</b> שהוא כמלוא אורך המחט:
+<b>ומטלית שהיא שלש על שלש.</b> גרסינן. חייט שהשוה את תפירתו וקוצע ממנה מטלית קטנה שלש אצבעות על שלש אצבעות, חייב להחזיר לבעל הבגד:
+<b>מעצד.</b> כלי שמחליק בו הנגר את פני הלוח. ושפאין שהוא מוציא דקין הן:
+<b>כשיל.</b> קרדום. ומפיל שפאין גסין:
+<b>אצל בעל הבית.</b> כשכיר יום:
+<b>אף הנסורת.</b> דק דק היוצא מתחת המקדח שהם דקים מאד. של בעל הבית:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/Hebrew/merged.txt
new file mode 100644
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--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Kamma/Hebrew/merged.txt	
@@ -0,0 +1,612 @@
+Bartenura on Mishnah Bava Kamma
+ברטנורא על משנה בבא קמא
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Bava_Kamma
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה בבא קמא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>ארבעה אבות נזיקין.</b> משום דאיכא לכל חד מינייהו תולדות, קרי להו אבות:
+<b>השור.</b> הוא הרגל, דהיינו מה שהבהמה מזקת ברגליה דרך הלוכה כדכתיב (שמות כ״ב:ד׳) ושלח את בעירה. ותניא ושלח זה הרגל וכן הוא אומר (ישעיהו ל״ב:כ׳) משלחי רגל השור והחמור. ותולדה דרגל היא כשהזיקה בגופה דרך הלוכה, או בשערה דרך הלוכה שנדבקו כלים בשערה וגררתן ושברתן. או בשליף שעליה, והוא משאוי שבאמתחות ובמרצופין שעליה. או בזוג שבצוארה:
+<b>והבור.</b> הפותח בור ברשות הרבים ונפל שמה שור או חמור ומת אם הבור עמוק עשרה טפחים, או הוזק אם הוא פחות מי׳ טפחים. דכתיב (שמות כ״א:ל״ג) כי יפתח איש בור וגו׳. ותולדה דבור, כגון כיחו וניעו לאחר שנחו ברה״ר והזיקו:
+<b>והמבעה.</b> זה השן, שאכלה בהמתו בשדה חבירו כדכתיב (שם כב) וביער בשדה אחר. ונקרא השן מבעה מפני שהוא פעמים מכוסה פעמים מגולה, מלשון נבעו מצפוניו (עובדיה א׳:ו׳) דמתרגמינן אגליין מטמרוהי. ותולדה דשן היא, כשנתחככה בכותל להנאתה כדרך הבהמות שמתחככות ושברה את הכותל, או טנפה פירות כשנתחככה בהן להנאתה:
+<b>וההבער.</b> זו הדליקה שיצאה והזיקה כדכתיב (שמות כ״ב:ה׳) כי תצא אש וגו׳ ונאכל גדיש או הקמה או השדה. ותולדה דאש, אבנו וסכינו ומשאו שהניחן בראש גגו ונפלו ברוח מצויה והזיקו, דומיא דאש שהרוח מוליכה. והא דלא חשיב תנא דידן קרן בכלל אבות נזיקין, משום דלא מיירי אלא בנזיקין שהם מועדים מתחלתן כלומר שמשלמין נזק שלם מתחלתן, אבל בתמין ואחר כך מועדים לא קא מיירי:
+<b>לא הרי השור כהרי המבעה.</b> כלומר, אי כתב רחמנא שור לא נפיק מבעה מיניה. דהוה אמינא רגל דהזיקה מצוי חייביה רחמנא, שן דאין הזיקה מצוי לא חייביה רחמנא. ואי כתב רחמנא שן, הוה אמינא שן דיש הנאה להזיקה חייב, רגל דאין הנאה להזיקה אינו חייב. ואי כתב רחמנא שן ורגל ולא כתב אש, הוה אמינא שן ורגל שיש בהן רוח חיים כלומר, שבאים מכח בעלי חיים, חייב, אבל אש שאין בה רוח חיים לא לחייב. ואם נכתבו שלשתן ולא כתב רחמנא בור, הוה אמינא הני לחייבו שדרכן לילך ולהזיק, אבל בור שאין דרכו לילך ולהזיק לא לחייב עליה. משום הכי איצטריכו כולהו. ובגמרא מסיק, דאי כתב בור וחד מהנך אתו כולהו שאר, לבד מקרן, בהצד השוה שבהן שדרכן להזיק. ולא הוצרכו כולן אלא מפני שהן חלוקים בהלכותיהן, שיש בזה מה שאין בזה. שן ורגל פטורים ברשות הרבים, מה שאין כן בבור ואש. בור פטר ביה קרא אדם וכלים דכתיב (שמות כ״א:ל״ג) ונפל שמה שור או חמור, דדרשינן שור ולא אדם, חמור ולא כלים, מה שאין כן בשאר אבות נזיקים. אש פטר בו את הטמון, שאם היו בגדים טמונים בגדיש פטור המבעיר, דכתיב (שם כב) או הקמה מה קמה בגלוי אף כל בגלוי. ובשאר אבות נזיקים לא פטר את הטמון:
+<b>הצד השוה שבהן ובו׳</b> אף אני אביא כל שדרכו להזיק ושמירתו עליך, שאם הזיק נתחייב המזיק לשלם תשלומי הנזק שהזיק:
+<b>במיטב הארץ.</b> מעידית שבנכסיו, מן המשובח שבהם, אם בא ליתן לו קרקע בתשלומי נזקו. דכתיב (שם) מיטב שדהו ומיטב כרמו ישלם. אבל אם בא ליתן לו מטלטלין קיי״ל כל מילי מיטב הוא, דאי לא מזדבן הכא מזדבן במתא אחריתי, ויהיב ליה כל מאי דבעי ואפילו סובין. והני מילי לנזקין. אבל לבעל חוב אי אית ליה זוזי מחייבינן ליה למיתן זוזי, ואי לית ליה זוזי יהיב ליה מטלטלי מאי דבעי, ואי מגבי ליה ארעא יהיב ליה בבינונית. ושכיר, אפילו לית ליה זוזי למשכיר לא מצי יהיב ליה באגריה אלא זוזי, ומחייבינן ליה לזבוני מנכסיה עד דמשכח זוזי ויהיב ליה:  
+
+Mishnah 2
+
+<b>כל שחבתי בשמירתו וכו׳</b> כל דבר שנתחייבתי לשמרו:
+<b>הכשרתי את נזקו.</b> אם לא שמרתיו כראוי והזיק, אני הוא שהכשרתי וזמנתי אותו היזק, ואני חייב עליו. כגון המוסר שורו לחרש שוטה וקטן חייב, שעליו היה מוטל שמירת שורו והרי לא שמרו כראוי לו:
+<b>הכשרתי במקצת נזקו וכו׳</b> ואם תקנתי וזמנתי מקצת הנזק אף על פי שלא זמנתי ותקנתי את כולו, נתחייבתי עליו כאילו זמנתיו כולו. בגון החופר בור תשעה ברה״ר ובא אחר והשלימו לעשרה, ונפל שמה שור או חמור ומת, האחרון חייב. אע״פ שלא תקן אלא מקצת הנזק, כאילו עשה כל הנזק, כיון דבתשעה ליכא מיתה:
+<b>נכסים שאין בהם מעילה.</b> ועל איזה נכסים אני חייב לשלם אם הזקתי, על נכסים שאין בהם מעילה. כגון נכסים שאינן הקדש. שאם הזקתי נכסים של הקדש איני חייב לשלם, דכתיב שור רעהו ולא שור של הקדש. והוא הדין לכל שאר נזקים:
+<b>נכסים שהם של בני ברית.</b> שאם הזיק נכסים של נכרי, פטור:
+<b>נכסים המיוחדים.</b> שיש להם בעלים מיוחדים, שאם הזיק נכסים של הפקר, פטור:
+<b>חוץ מרשות המיוחדת למזיק.</b> בכל מקום שהזיקו נכסיו את נכסי חבירו חייב המזיק, חוץ מרשות המיוחדת למזיק. שאם נכנס שור ניזק ברשות המזיק והזיקו שור המזיק, פטור, דאמר ליה תורך ברשותי מאי בעי. ודוקא בשהזיקו נכסיו, אבל המזיק עצמו שחבל בחברו, אף על פי שהוא עומד ברשותו, חייב, דאמר ליה הנחבל נהי דאית לך רשותא לאפוקי, לאזוקי לית לך רשותא:
+<b>ורשות הניזק והמזיק.</b> ורשות המיוחדת לניזק ולמזיק, כגון חצר של שניהם, והזיק שורו של אחד מהם באותה חצר בשן ורגל, פטור. והוא שתהיה אותה חצר מיוחדת לשוורים גם בן. אבל אם היתה מיוחדת לפירות ולא לשורים, והזיק בשן ורגל, חייב. ואם הזיק בקרן, בכל ענין חייב:  
+
+Mishnah 3
+
+<b>שום כסף.</b> שום זה של נזקים לא יהא אלא בכסף. שיהו בית דין שמין כמה שוה הנזק וכך ישלם לו. ואם הזיקה פרתו של ראובן טליתו של שמעון שדרסה עליו ברשות הניזק ושברתו, ואח״ב אירע שנשברה רגלה של פרה זו של ראובן בטליתו של שמעון ברה״ר דהוי נמי בור ברה״ר, אין אומרים הואיל וזה הזיק וזה הזיק יצא הזיקו של זה בהזיקו של זה, אלא שמין שני הנזקים בדמים, ומי שהזיק לחבירו יותר, ישלם:
+<b>ושוה כסף.</b> ובשבאים לשלם ההיזק מנכסי היתומים, לא יפרעו אלא מן הקרקעות שהם שוה כסף, ולא ממטלטלין שהם עצמם כסף. דכל מידי דמיטלטל חשוב כאילו הוא כסף, דאי לא מזדבן הכא מזדבן במתא אחריתי: 
+<b>בפני ב״ד.</b> והשומא והתשלומין של נזקים לא יהיו אלא בפני ב״ד מומחין ולא בפני ב״ד של הדיוטות: 
+<b>ועל פי עדים בני חורין ובני ברית.</b> לאפוקי עבדים ונכרים שאינם כשרים לעדות של נזקין:
+<b>והנשים בכלל הנזק.</b> בין שהזיקה היא את אחרים, בין שאחרים הזיקוה, דין האיש ודין האשה שוין בנזקין:
+<b>והניזק והמזיק בתשלומין.</b> פעמים שהניזק שייך עם המזיק בתשלומין של ניזק. כגון אם פחתה הנבלה משעת מיתה עד שעת העמדה בדין, שפחת נבלה דניזק הוא, בין בתם בין במועד, ונמצא שאין המזיק משלם לו אפילו אותו חצי נזק שזכתה לו תורה אם הוא תם. או נזק שלם אם הוא מועד, הרי שהניזק הוא מפסיד ושייך בתשלומין הללו עם המזיק:  
+
+Mishnah 4
+
+<b>חמשה תמין.</b> שאינם רגילים להזיק, ואם הזיקו משלמין חצי נזק:
+<b>וחמשה מועדין.</b> שהם רגילין להזיק, ומשלמין נזק שלם:
+<b>לא ליגח.</b> בקרן:
+<b>ולא ליגוף.</b> דחיפת כל הגוף. וכולהו הוו תולדה דקרן ומשלמין חצי נזק. הרי חמשה תמין:
+<b>ושור המועד.</b> שלש פעמים ליגח או ליגוף או לרבוץ או לבעוט או לישוך. הרי הן חמשה מועדים לשלם נזק שלם. ולגבי מועד חשיב להו חד:
+<b>ושור המזיק ברשות הניזק.</b> אפילו קרן תמה. הוי מועד לשלם נזק שלם. ומתניתין אתיא כמאן דאמר משונה קרן בחצר הניזק שמשלמת נזק שלם ואפילו היא תמה. ואין כן הלכה:
+<b>והאדם.</b> הוי מועד מתחלתו נמי, ומשלם נזק שלם אם הזיק:
+<b>הזאב והארי וכו׳</b> מועדים מתחלתן. והא דלא חשיב להו בכלל חמשה מועדים דלעיל וליהוו אחד עשר מועדים, משום דהני לא שכיחי בישוב:
+<b>ברדלס.</b> חיה שקורין לה בערבי אלצב״ע:
+<b>רבי אליעזר אומר וכו׳</b> ואין הלכה כר׳ אליעזר:
+<b>מן העליה.</b> מעידית שבנכסיו. ואפילו אין הנוגח שוה שיעור הנזק. דבמועד כתיב (שמות כ״א) ישלם שור תחת השור, ולא כתיב ביה דמגוף הנוגח יפרע:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כיצד הרגל מועדת.</b> כלומר, באיזה דבר הרגל מועדת. ומשני, לשבר בדרך הילוכה. בכך היא מועדת שמשברת כלים דרך הלוכה:
+<b>הבהמה מועדת.</b> רישא תנא אבות, רגל ממש, שדרסה ברגליה. וסיפא תנא תולדות, שבהמה מועדת להלך כדרכה ולשבר בגופה ובשערה ובשליף שעליה דרך הלוכה:
+<b>היתה מבעטת.</b> שינוי הוא זה, ותולדה דקרן, הלכך חצי נזק ותו לא:
+<b>או שהיו צרורות מנתזין.</b> אע״ג דלאו שינוי הוא אלא אורחיה הוא, אע״פ כן חצי נזק ותו לא, דהלכתא גמירא לה. וברשות הניזק קאמר, דברה״ר פטור, דצרורות תולדה דרגל נינהו לפטרם ברה״ר:
+<b>ונפל על כלי אחר.</b> ראשון נזקי רגל הן ומשלמת נזק שלם. והאחרון על ידי צרורות נשבר, הלכך חצי נזק:
+<b>דליל קשור ברגלו.</b> כל דבר הנקשר ברגל התרנגולת קרוי דליל. ואית דגרסי דלי:
+<b>מהדס.</b> מרקד. ואית דמפרשי, חופר ברגליו בארץ, כדרך התרנגולים:
+<b>משלם חצי נזק.</b> דדליל היינו צרורות, דבאותו דליל אדיינהו לצרורות על הכלים. והידוס נמי כגון שהתיז ואותן צרורות שברו הכלים:
+
+Mishnah 2
+
+<b>כיצד השן מועדת.</b> באיזה דבר היא מועדת. ומשני, לאכול את הראוי לה:
+<b>משלם חצי נזק.</b> דמשונה הוא:
+<b>בד״א וכו׳</b> אאכלה פירות או ירקות קאי, דברה״ר פטור דבעינן וביער בשדה אחר. אבל אכלה כסות וכלים אפילו ברשות הרבים חייב חצי נזק, דעבדי אנשי דמנחי כסות וכלים ברה״ר לפי שעה, והוי קרן ברשות הרבים וחייב:
+<b>משלם מה שנהנית.</b> לאו תשלומין מעלייתא, אלא אם אכלה דבר שדמיו יקרים רואים אותו כאילו הן שעורים, ואינו משלם אלא דמי שעורים בזול, שהוא שליש פחות ממה שהם נמכרים בשוק. ואם אכלה דבר שדמיו פחותים מן השעורים, משלם דמי אותו דבר שאכלה בזול. ואם אכלה דבר שהזיק לה, כגון שאכלה חטים, הואיל ולא נהנית פטור:
+<b>מצדי הרחבה משלם מה שהזיקה.</b> אם הלכה ועמדה בצדי הרחבה במקום שאין דרך שוורים ללכת שם, לאו כרה״ר דמי, ומשלמת מה שהזיקה: 
+
+Mishnah 3
+
+<b>מפני שהן מועדין.</b> לקפוץ. וברשות הניזק קאמר, דתולדה דרגל היא:
+<b>חררה.</b> עוגה שנאפית על גבי גחלים:
+<b>על החררה משלם נזק שלם.</b> דהוי שן ברשות הניזק:
+<b>ועל הגדיש משלם חצי נזק.</b> דהוי כמו צרורות, דהלכתא גמירי לה שמשלם חצי נזק:
+
+Mishnah 4
+
+<b>משיחזור בו שלשה ימים.</b> שרואה שוורים ואינו נוגח, חוזר לתמותו:
+<b>שלשה פעמים.</b> ואפילו ביום אחד. ואין הלכה כרבי [מאיר]. דלא הוי מועד עד שיעידו בו שלשה ימים:
+<b>ממשמשים בו.</b> מושכים אותו ומשחקים בו ואינו נוגח. ובהא הלכה [כר״מ] שאין שור מועד חוזר לתמותו עד שיהו תינוקות משחקים בו:
+
+Mishnah 5
+
+<b>נגח נגף וכו׳</b> כולן תולדות קרן הן:
+<b>דיו לבא מן הדין להיות כנדון.</b> קרן ברשות הניזק שאתה מביא מדין קרן ברה״ר. דקאמרת קרן שהחמיר עליה ברה״ר אינו דין שנחמיר עליה ברשות הניזק. דיו להיות כנדון, כקרן ברה״ר, ולא יהיה חייב ברשות הניזק אלא חצי נזק כמו שהוא חייב ברה״ר:
+<b>אני לא אדון קרן מקרן.</b> כדאמרן לעיל, אלא קרן מרגל. מקום שהחמיר עליו בשן ורגל אינו דין שנחמיר בקרן:
+<b>דיו לבא מן הדין.</b> דסוף סוף אי לאו קרן ברשות הרבים לא משכחת צד קל וחומר. ורבי טרפון אע״ג דבעלמא אית ליה דיו, דמדאורייתא הוא, דכתיב (במדבר י״ב:י״ד) הלא תכלם שבעת ימים, קל וחומר לשכינה י״ד יום, אלא דיו לבא מן הדין להיות כנדון, הלכך תסגר שבעת ימים ותו לא. מ״מ הכא לית ליה דיו, דסבירא ליה לר׳ טרפון דכי אמרינן דיו היכא דלא מפריך קל וחומר, כגון התם דשבעת ימים דשכינה לא כתיבי, אתא קל וחומר אייתי ארביסר, אתא דיו אפיק שבעה, ואוקי שבעה, אשתכח דאהני קל וחומר להני שבעה דאוקימנא ולא אפריך לגמרי. אבל הכא חצי נזק כתיב בין ברה״ר בין בחצר הניזק, ואתא קל וחומר ואייתי חצי נזק אחרינא ונעשה נזק שלם, אי דרשת דיו ותוקמיה אחצי נזק כדמעיקרא, אפריך ליה קל וחומר ולא אהני ולא מידי. ורבנן סברי דאפילו היכא דמפריך קל וחומר אמרינן דיו. והלכה כחכמים: 
+
+Mishnah 6
+
+<b>בין ער בין ישן.</b> אם היה ישן ובא אחר וישן בצדו, והזיק שני לראשון, חייב. ואם הזיק ראשון לשני, פטור. ואם שכבו יחד, כל אחד מהם שהזיק את חברו חייב. לפי ששניהם מועדים זה לזה:
+<b>סימא את עין חברו.</b> אפילו בשוגג חייב בנזק. אבל לא בארבעה דברים, דלא מחייב בארבעה דברים אלא מזיד, או קרוב למזיד:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המניח את הכד וכו׳ ושברה פטור.</b> לפי שאין דרך בני אדם להתבונן בדרכים:
+<b>ואם הוזק בה בעל החבית חייב.</b> ואפילו הפקירה, שכל המפקיר נזקיו שלא היה לו רשות מתחלה לעשותן, כאילו לא הפקירן:
+<b>או שלקה בחרסיה חייב.</b> דסבר נתקל פושע הוא ולאו אונס הוא, ולכך חייב:
+<b>במתכוין חייב.</b> אם נתכוין לזכות בחרסיה ובמים אחר שנשברה כדו, חייב בהזיקן, דהוי ליה בורו שהזיק. ואם לא נתכוין לזכות בהן, הואיל ועיקרו אנוס הוא, דסבר נתקל לאו פושע הוא, הרי החרסים והמים הפקר לאחר שנאנס, ולפיכך פטור. והלכה כר׳ יהודה דנתקל לאו פושע הוא. ומאחר דאנוס הוא ולא נתכוין לזכות בחרסים ובמים, הוי כאילו לא היו מעולם שלו ופטור על נזקיהם:
+
+Mishnah 2
+
+<b>השופך מים ברה״ר.</b> אע״ג דברשות קעביד, כגון בימות הגשמים שמותר לשפוך מים ברה״ר אפילו הכי אם הוזק בהן אחר, חייב בנזקו:
+<b>המצניע את הקוץ ובו׳</b> וכגון שהצניען ברה״ר. וכן הגודר גדרו בקוצים והפריחן לרה״ר. אבל המצמצם בתוך שלו והוזק בהן אחר, פטור. שאין דרך בני אדם להתחכך בכתלים:
+
+Mishnah 3
+
+<b>לזבלים.</b> שירקבו התבן והקש ונעשים זבל לזבל שדות וכרמים:
+<b>כל הקודם בהן זכה.</b> דקנסינהו רבנן:
+<b>כל המקלקלים ברה״ר.</b> ואפילו עושים ברשות, כגון בשעת הוצאת זבלים. אם הזיקו חייבים:
+<b>ההופך את הגלל.</b> צואת בקר:
+
+Mishnah 4
+
+<b>הראשון חייב בנזקי שני.</b> וכגון שהיה יכול לעמוד ולא עמד, דפושע הוא. אבל לא היה יכול לעמוד, פטור, דהא קיימא לן נתקל לאו פושע הוא:
+
+Mishnah 5
+
+<b>היה בעל קורה ראשון וכו׳ פטור.</b> שזה מהלך כדרכו וזה מיהר ללכת:
+
+Mishnah 6
+
+<b>אחד רץ ואחד מהלך וכו׳</b> מתניתין חסורי מחסרא והכי קתני, אחד רץ ואחד מהלך בערבי שבתות וימים טובים, או שהיו שניהם רצים בשאר ימות השנה, שניהם פטורים. דבערבי שבתות וימים טובים מי שרץ רץ ברשות, שהולך לדבר מצוה להכין לצרכי שבת. ויו״ט, ומשום הכי פטור. ובשאר ימות השנה כששניהם רצים, הואיל ושניהם משנים, שניהם פטורים:
+
+Mishnah 7
+
+<b>המבקע.</b> עצים:
+<b>והזיק ברשות היחיד.</b> של אחרים:
+<b>ברשות היחיד.</b> שלו:
+<b>והזיק ברשות היחיד אחר.</b> של אחרים:
+<b>חייב.</b> ואע״ג דברשותיה קעביד ולא שכיחי רבים שם דנימא הוה ליה לעיוני, אפילו הכי חייב:
+
+Mishnah 8
+
+<b>במותר חצי נזק.</b> שמין מה הזיקו של זה יותר על נזקו של זה ובאותו מותר משלם מי שהזיק יותר, את החצי:
+<b>מועד בתם משלם במותר.</b> כלומר אם הוא הזיק את התם יותר ממה שהזיקו תם:
+<b>אדם בתם משלם במותר נזק שלם.</b> דאדם מועד לעולם:
+<b>ותם באדם משלם במותר חצי נזק.</b> דכתיב (שמות כ״א:ל״א) או בן יגח או בת יגח כמשפט הזה יעשה לו, כמשפט שור בשור כך משפט שור באדם, מה שור בשור תם משלם חצי נזק ומועד משלם נזק שלם, אף שור באדם תם משלם חצי נזק ומועד משלם נזק שלם:
+<b>ר״ע אומר אף תם שחבל באדם משלם במותר נזק שלם.</b> דדריש כמשפט הזה, לדינא דסליק האי קרא מיניה, דבשור מועד מיירי. והכי קאמר קרא, כמשפט הזה של שור מועד שמשלם נזק שלם. יעשה לו לכל שור שנגח את האדם ואפילו הוא שור תם. ואין הלכה כר״ע:
+
+Mishnah 9
+
+<b>וכן הלכה.</b> ודאי כן הלכה דמנה נותן לו דהיינו חצי נזק. אבל אין זה שור האמור בתורה, דקיימת ומכרו את השור החי וגו׳. ופלוגתא דר״מ ורבי יהודה הוא בשבח נבלה, כגון שבשעת מיתה לא היתה שוה כלום ונתייקרה אחר כך והיא שוה להאכילה לכלבים או למכרה לנכרי, ר״מ סבר שבח נבלה דניזק הוי, ולא שקיל בה מזיק כלום אלא נותן לו חצי נזקו, והיינו דקאמר ר״מ על זה נאמר ומכרו את השור החי וחצו את כספו, כלומר, שצריך ליתן לו דמי חצי נזקו מדמי שור החי ואינו מנכה לו כלום בעבור השבח שהשביחה הנבלה. ור׳ יהודה סבר דחצי שבח נבלה דמזיק הוי, וכשבא מזיק לשלם לניזק דמי חצי נזקו, מנכה לו חצי שבח שהשביחה הנבלה משעת מיתה עד שעת העמדה בדין, והיינו דקאמר ר׳ יהודה לרבי מאיר קיימת ומכרו את השור החי ולא קיימת וגם את המת יחצון, שצריך לחלק השבח שהשביח המת ושקל ליה מזיק פלגא. והלכה כרבי יהודה:
+
+Mishnah 10
+
+<b>שורו שבייש פטור.</b> דכתיב איש בעמיתו, ולא שור בעמיתו. אי נמי, אין המבייש חייב אלא כשמבייש בכונה, ושור לאו מכוין לבייש הוא:
+<b>שורו שסימא את עין עבדו פטור.</b> ואין העבד יוצא בן חורין על ידו:
+<b>והוא שסימא את עין עבדו חייב.</b> שנאמר (שמות כ״א) לחפשי ישלחנו:
+<b>שורו שחבל באביו ובאמו חייב.</b> בתשלומי נזק:
+<b>והוא שחבל באביו ובאמו פטור.</b> מן התשלומין. שאין אדם מת ומשלם:
+<b>שורו שהדליק את הגדיש בשבת חייב.</b> חצי נזק. דמשונה הוא:
+
+Mishnah 11
+
+<b>בסלע לקה.</b> מתחכך היה בסלע ולקה:
+<b>היו שנים רודפין אחר אחד.</b> שני שוורים של שני בני אדם רודפים אחר שור של אדם אחד:
+<b>שניהם פטורים.</b> דתרוייהו מדחו ליה:
+<b>שניהם חייבים.</b> בגמרא מפרש למתניתין כגון ששניהם תמין, שאין התם משלם אלא מגופו. וכי איתנהו לתרוייהו קמן משתלם הניזק חצי נזקו מבין שניהם, אבל ליתנהו לתרוייהו מצי אמר ליה זיל אייתי ראיה דהאי תורא אזקך ואשלם לך:
+<b>גדול הזיק.</b> ויש בגופו שוה חצי נזק:
+<b>קטן הזיק.</b> ודמי הקטן תקח, ומותר חצי נזקך תפסיד:
+<b>קטן הזיק את הגדול.</b> ואע״פ שחצי נזקו של גדול מרובה, לא תקח אלא קטן שלי. וחצי נזקו של קטן שלך, קח מן הגדול. וכל הנך המוציא מחבירו עליו הראיה דתנינן במתניתין, אם לא הביא ראיה אין לו כלום ואפילו דמי תם, ואפילו קטן שהודה לו אין לו, שהטוען את חברו חטין והודה לו בשעורים פטור אף מדמי שעורים. ואי תפס הניזק שיעור מה שהודה לו המזיק, לא מפקינן מיניה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>שור שנגח ד׳ וה׳</b> ובכולם היה תם דמשתלם מגופו:
+<b>ישלם.</b> חצי נזק לאחרון תחלה. בגמרא מוקי למתניתין כגון שתפסו ניזק לשור המזיק לגבות ממנו ונעשה עליו שומר שכר. וכשיצא מתחת ידו והזיק, הניזק הראשון חייב בנזקיו, לפיכך האחרון משתלם חצי נזקו משלם:
+<b>ואם יש בו מותר יחזיר לשלפניו.</b> הכי קאמר, אם יש בו מותר בנזקיו, יחזיר לשלפניו. כגון שחצי נזקו של הראשון היה מנה, וחצי נזק האחרון היה חמשים, והשור שוה מאתים. מתחלה כשנגח שור זה שורו של הניזק הראשון שחצי נזקו מנה, היה לניזק בשור זה מנה, ולבעלים מנה. וכשתפסו הניזק ונגח תחת ידו, אין לבעלים להפסיד מנה שהיה להם בו, שהרי לא היתה שמירתו עליהן אלא על הניזק שתפסו. וכשהזיק לשני והיה חצי נזקו חמשים, איבד הניזק הראשון מן המנה שלו חמשים ונותן לזה הניזק השני, והמותר עד המנה חוזר לו. והבעלים נוטלים המנה שלהם:
+<b>רבי שמעון אומר וכו׳</b> רבי שמעון סבר שותפי נינהו הבעלים והניזק בשור המזיק, ושניהם מתחייבים בנזקיו. כיצד, שור שוה מאתים שנגח וכו׳:
+<b>ושלפניו.</b> זהו ניזק ראשון. נוטל חמישים זוז, והבעלים חמשים זוז. דיש לניזק ראשון בו החצי, הלכך משלם חצי תשלומי נזקו:
+<b>חזר ונגח שור שוה מאתים.</b> האחרון נוטל מנה החצי מכל מה שהוא, דמגופו משתלם. ונמצא אותו שלפניו שהיה החצי שלו, משלם מחלקו חצי מנה שנוטל האחרון:
+<b>ושנים הראשונים.</b> ניזק ראשון והבעלים שהיה להם לכל אחד רביע, משלמין כל אחד רביעית של נזקו:
+<b>דינר זהב.</b> שהם עשרים וחמשה דינרים של כסף:
+
+Mishnah 2
+
+<b>מועד לקטנים.</b> לעגלים:
+<b>אמרו לפני ר׳ יהודה.</b> שאלו תלמידיו ממנו:
+<b>מועד לשבתות.</b> מפני שהוא בטל ממלאכה ודעתו זחה עליו. אי נמי, לפי שרואה בני אדם במלבושים נאים של שבת, חשובים בעיניו נכרים ואינו מכירם:
+<b>ואינו מועד לחול.</b> מה דינו:
+<b>משיחזור בו שלשה ימי שבתות.</b> לאחר שהועד לשבתות העבירו לפניו שוורים בשלש שבתות ולא נגח, חזר לתמותו, ואם חזר ונגח אינו משלם אלא חצי נזק:
+
+Mishnah 3
+
+<b>שור של ישראל שנגח שור של נכרי פטור.</b> דכתיב (חבקוק ג׳) עמד וימודד ארץ ראה ויתר גוים, ראה שבע מצות שנצטוו בני נח, כיון שלא קיימו אותן, עמד והתיר ממונן. לישראל. ואומר (דברים ל״ג) הופיע מהר פארן, גילה ממונן של עובד כוכבים והתירן. מהר פארן, משעה שסיבב והחזיר את התורה על העובדי כוכבים ולא קבלוה:
+
+Mishnah 4
+
+<b>ושל חרש שוטה וקטן שנגח שור של פקח פטור.</b> שאין מעמידין אפוטרופוס לתם לגבות מגופו, דמטלטלי הוא, ואמרינן בפ״ק [דף י״ד] שוה כסף מלמד שאין ב״ד נזקקים אלא לנכסים שיש להן אחריות, ואוקימנא ביתמי:
+<b>מעמידין להן אפוטרופוס וכו׳</b> אם הוחזקו נגחנים, מעמידין להם אפוטרופוס ולא לשלם חצי נזק אלא לשווייה מועד. דכי הדר נגח משלם מן העליה ויגבו הנזק מקרקע של יתומים:
+<b>חוזר לתמותו.</b> דקסבר מועד שיצא מרשות בעליו ונכנס לרשות בעלים אחרים חוזר לתמותו. דרשות משונה משנה את דין התראתו:
+<b>שור האצטדין.</b> שמיוחד לנגיחות, ומלמדין אותו לכך:
+
+Mishnah 5
+
+<b>מועד משלם כופר.</b> ואע״ג דבקמא דנגח קטלינן ליה, אשכחינן מועד, כגון שהרג שלשה נכרים. אי נמי, שהרג שלשה ישראלים טריפה. דאטריפה לא קטלינן ליה, דגברא קטילא קטיל. אי נמי, דקטיל וערק לאגמא לאחר שהעידו בו:
+<b>וכן בבן וכן בבת.</b> תינוק ותינוקת. חייב עליהן סקילה וכופר כגדולים:
+
+Mishnah 6
+
+<b>שור שהיה מתחכך בכותל וכו׳</b> פטור מן המיתה. ואם היה מועד, כגון שהיה מועד להתחכך בכתלים ולהפילם על בני אדם, ונתחכך בכותל להנאתו והפילו על האדם ומת, השור פטור מן המיתה, והבעלים משלמים את הכופר. השור פטור מן המיתה, דכתיב (שמות כ״א:כ״ט) השור יסקל וגם בעליו יומת, כמיתת הבעלים כך מיתת השור, מה בעלים אין חייבין אם הרגו את הנפש עד שיהרגו בכוונה, כך השור אינו חייב עד שיהרוג בכוונה. והבעלים משלמים את הכופר, דכתיב אם כופר, שהיה יכול לכתוב כופר יושת עליו, מאי אם כופר, לרבות ההורג שלא בכוונה לחיוב כופר:
+
+Mishnah 7
+
+<b>שור היתומים.</b> שאין להם אפוטרופוס:
+<b>ושור האפוטרופוס.</b> השור של יתומים, הוא אלא שעל האפוטרופוס לשמרו:
+<b>הרי אלו חייבין.</b> דשבעה שור כתובים בפרשה בנוגח אדם. חד לגופיה, וששה לששה שוורים הללו: 
+<b>רבי יהודה אומר שור הקדש שור הגר שמת ואין לו יורשים פטורים מן המיתה.</b> אפילו נגח ואח״כ הקדיש, נגח ואח״כ מת הגר, היה פוטר ר׳ יהודה. ואין הלכה כר׳ יהודה:
+
+Mishnah 8
+
+<b>ואם שחטו אסור.</b> באכילה. דכתיב (שמות כ״א:כ״ח) סקול יסקל השור ולא יאכל את בשרו, ממשמע שנאמר סקול יסקל השור איני יודע שהיא נבלה ונבילה אסורה באכילה, ומה תלמוד לומר ולא יאכל את בשרו, אלא לומר לך שאם קדם ושחטו לאחר שנגמר דינו אסור:
+<b>הקדישו בעליו מוקדש.</b> ונפקא מינה דאי מתהני מיניה מעל:
+
+Mishnah 9
+
+<b>ונעל בפניו כראוי.</b> בדלת שיכולה לעמוד ברוח מצויה. והיינו שמירה פחותה:
+<b>ומועד פטור.</b> מצד העדאה שבו. אבל צד תמות במקומה עומדת. ומשלם חצי נזק כתם. דכתיב ולא ישמרנו גבי מועד. הא שמרו כל דהו פטור מצד העדאה:
+<b>רבי אליעזר אומר, אין לו שמירה למועד אלא סכין.</b> עד שישחטנו. ושלש מחלוקות בדבר. לר״מ בשמירה פחותה חייב ובמעולה פטור. ולרבי יהודה בשמירה פחותה נמי פטור מצד העדאה שבו. אבל חייב על צד תמות שבו. עד שישמרנו שמירה מעולה. ולר״א במעולה נמי חייב. והלכה כרבי יהודה. ומיהו לכתחלה מצוה, לשחוט שור המועד כדי לסלק ההיזק:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>שור שנגח את הפרה.</b> מעוברת:
+<b>ונמצא עוברה בצדה.</b> מת:
+<b>ואין ידוע אם עד שלא נגחה ילדה.</b> ולא מת מחמת הנגיחה:
+<b>אם משנגחה.</b> ומחמת הנגיחה הפילתו:
+<b>ורביע נזק לולד.</b> דתם חייב חצי נזק, והאי ולד מוטל בספק הוא, וחולקין. ומתניתין סומכוס היא דאמר ממון המוטל בספק חולקין. אבל חכמים אומרים זה כלל גדול בדין המוציא מחברו עליו הראיה. והלכה כחכמים. ואפילו ניזק אומר ברי ומזיק אומר שמא, המוציא מחבירו עליו הראיה:
+<b>וכן פרה שנגחה את השור וכו׳ משלם חצי נזק מן הפרה.</b> אם נמצאת הפרה בדין תם שמשלם חצי נזק מגופו. ואם לא נמצאת הפרה, משלם רביע נזק מן הולד. שאם היה ידוע שקודם שילדה נגחה היה משלם כל חצי נזק מן הולד, שמעוברת שנגחה היא ועוברה נגחו. ואם לאחר שילדה נגחה לא היה משלם מן הולד כלום, שהרי הולד לא נגח ואין התם משלם אלא מגופו. עכשיו שהוא בספק, חולקים, ומן החצי נזק שיש לו לשלם משלם רביע נזק מן הולד:
+
+Mishnah 2
+
+<b>ואם הוזקה בהם בעל הפירות חייב.</b> והני מילי שהוחלקה ונכשלה בהן. אבל אם אכלה מהן עד שמתה, בעל הפירות פטור, דהוה לה שלא תאכל:
+
+Mishnah 3
+
+<b>היה אביו או בנו.</b> של בעל הבית בתובו. והוא הדין לשאר אנשים, אלא אורחא דמלתא נקט:
+<b>משלם את הכופר.</b> וכגון שהיה מועד להפיל עצמו על בני אדם בבורות, והאידנא חזי ירקא בבור והפיל עצמו לבור לאכול ירקא והרג את האדם, שהשור פטור ממיתה הואיל והרג שלא בכוונה, והבעלים משלמין את הכופר, דאתרבי כופר אפילו שהרג שלא בכונה כדאמרינן לעיל:
+<b>רבי אומר וכו׳</b> והלכה כרבי. הלכך אם הכניס שורו ברשות בעל הבית סתם ולא קיבל עליו לשמור, בעה״ב פטור דהא לא קבל עליה נטירותא. והמכניס נמי פטור, לפי שהכניס ברשות:
+
+Mishnah 4
+
+<b>שור שהיה מתכוין לחבירו וכו׳</b> איידי דבעי למיתני סיפא אדם שהיה מתכוין לחבירו, תנא רישא נמי שור שהיה מתכוין לחבירו. דאפילו היה מתכוין לאשה. פטור השור מדמי ולדות, שאין חייב בדמי ולדות אלא אדם בלבד:
+<b>אם כן משהאשה יולדת משבחת.</b> אם כן דכך שמין כדקאמרת, אשתכח דלא יהיב ליה מידי, שהרי משהאשה יולדת משבחת, שדמיה פחותין לימכר קודם שתלד שמסוכנת היא למות בצער הלידה:
+<b>היתה שפחה ונשתחררה.</b> כלומר היתה משוחררת נשואה לגר או לעבד משוחרר, או גיורת נשואה לאחד מהן, ומת הבעל, פטור. דהמחזיק בנכסי הגר שמת ואין לו יורשים, זכה, וזה קודם לזכות במה שבידו. והוא הדין נמי לישראלית הנשואה לגר ומת הגר, דפטור, דהא דמי ולדות לבעל. אלא משום דסתם משוחררת וגיורת נשואות לגר ולמשוחרר, להכי נקט שפחה וגיורת:
+
+Mishnah 5
+
+<b>ברשות היחיד ופתחו לרשות היחיד אחרת.</b> אע״ג דאין כאן צד רה״ר, חייב. ובלבד אם הפקיר רשותו אותה שפי הבור לתוכה:
+<b>אחד החופר בור.</b> הוא עשוי עגול:
+<b>שיח.</b> ארוך וקצר:
+<b>מערה.</b> מרובעת ומבוסה בקירוי, אלא שיש לה פה:
+<b>חריצין.</b> רחבים ומרובעים כמערה, אלא שאינן מקורין:
+<b>נעיצין.</b> קצרין מלמטה ורחבים מלמעלה:
+<b>מה בור שיש בו כדי להמית י׳ טפחים.</b> דסתם בור הוא גבוה עשרה טפחים:
+
+Mishnah 6
+
+<b>השני חייב.</b> והוא שמסר לו ראשון לשני כשהלך כסוי הבור לכסותו ולא כסהו השני:
+<b>כסהו כראוי ונפל לתוכו.</b> כגון שהתליע הכסוי:
+<b>נפל לפניו מקול הכריה חייב.</b> שהיה חופר בבור ושמע השור קול פטיש ונבעת ונפל בבור ומת, חייב. ואף על גב דכיון דמשום גרמא דקול הכריה נפל הוה לן למימר דאסתלק חיובא דבור מיניה ורמיא אפשיעותא דקול הכריה וההוא גרמא בעלמא ופטור, אפילו הכי חייב הואיל ובתוך הבור נמצא הנזק:
+<b>לאחריו מקול הכריה פטור.</b> אם נכשל השור מקול הכריה על שפת הבור ונפל לאחריו חוץ לבור ומת, פטור. שהרי לא נמצא הנזק בבור, וקול הכרייה גרמא בעלמא הוא ופטור:
+<b>ונשתברו, ונתקרעו.</b> בכלי שור שייך שבירה, העול והמחרישה. בכלי חמור שייך קריעה, חבילת בגדים ומרדעת שעל גביו:
+<b>ופטור על הכלים.</b> דכתיב (שמות כ״א:ל״ג) ונפל שמה שור או חמור, שור ולא אדם, חמור ולא כלים:
+<b>שור חרש שוטה וקטן חייב.</b> שור שהוא חרש ושהוא שוטה ושהוא קטן, חייב עליו אם נפל לבור. אבל שור שהוא פקח אינו חייב עליו, דאיבעי ליה לעיוני ומיזל:
+
+Mishnah 7
+
+<b>אחד שור ואחד כל בהמה לנפילת הבור.</b> דכתיב (שמות כ״א) כסף ישיב לבעליו, לכל מידי דאית ליה בעלים:
+<b>ולהפרשת הר סיני.</b> דכתיב (שם י״ט) אם בהמה אם איש לא יחיה, וחיה בכלל בהמה. אם, לרבות את העופות:
+<b>ולתשלומי כפל.</b> דכתיב (שם כ״ב) על כל דבר פשע, כל מידי דבר פשיעה הוא:
+<b>ולהשבת אבידה.</b> לכל אבדת אחיך (דברים כ״ב):
+<b>לפריקה.</b> עזוב תעזוב עמו (שמות כ״ג). אע״ג דכתיב (שם) חמור שונאך, כל בהמה בכלל, דילפינן חמור חמור משבת שנאמר בו (דברים ה׳) שורך וחמורך וכל בהמתך:
+<b>לחסימה.</b> לא תחסום שור בדישו (שם כ״ה) ילפינן שור שור משבת:
+<b>לכלאים.</b> דהרבעה, אף על גב דכתיב (ויקרא י״ט) בהמתך לא תרביע כלאים, הוי נמי חיה ועוף בכלל, דילפינן בהמה בהמה משבת. וכן לענין כלאים דהנהגה דלא תחרוש בשור ובחמור יחדיו (דברים כ״ב) ילפינן שור שור משבת, דהוא הדין לכל שני מינים של בהמה חיה ועוף. ומיהו לענין פסק ההלכה מן התורה אינו חייב אלא כשחורש ומנהיג בשני מינים שאחד טמא ואחד טהור דומיא דשור וחמור, אלא שאסרו חכמים כל שני מינים, בין ששניהם טמאים בין ששניהם טהורים:
+<b>ולשבת.</b> דכתיב שורך וחמורך וכל בהמתך, וחיה בכלל בהמה. וכל, רבויא הוא לרבות עופות:
+<b>שדיבר הכתוב בהווה.</b> בדבר הרגיל להיות:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>הכונס.</b> פטור. דהא נטרה ומאי הוי ליה למעבד:
+<b>הוציאוה לסטים.</b> אע״ג דלא הוציאוה ממש אלא שעמדו בפניה עד שיצאה, הוי באילו הוציאוה בידים וחייבים:
+
+Mishnah 2
+
+<b>הניחה בחמה.</b> מצערה לה שמשא ולא סגי לה בנעילה כראוי שהיא בדלת שיכולה לעמוד ברוח מצויה בלבד:
+<b>נכנס הרועה תחתיו.</b> ולא אמרינן בכהאי גוונא שומר שמסר לשומר חייב, שדרך הרועה הגדול למסור לרועה הקטן שתחתיו, ולפיכך הרועה שתחתיו חייב:
+<b>נפלה לגינה.</b> וכגון שהוחלקה ונפלה באונס. אבל דחו אותה חברותיה והפילוה, משלם מה שהזיקה, דאיהו פשע בה, דהוי ליה לעבורינהו חדא חדא:
+<b>מה שנהנית.</b> לפי הנאתה ולא לפי הזיקה:
+<b>שמין בית סאה באותה שדה.</b> אין שמין את הערוגה לבדה, מפני שמפסיד מזיק, ששמין אותה בכל שויה ורחמנא אמר וביער בשדה אחר, ודרשינן מלמד ששמין אותה על גב שדה אחרת. אלא ששמין בית סאה באותה שדה כמה היתה שוה קודם שנאכלה ממנה הערוגה הזאת, וכמה היא שוה עכשיו, והשתא לא משלם כולהו דמיה, דמי שלוקח בית סאה כשהיא בתבואתה אינו מזלזל בה בשביל הפסד ערוגה אחת כי אם דבר מועט:
+<b>רבי שמעון אומר אכלה פירות גמורים.</b> שכבר בשלו כל צרכן, משלמת כל ההיזק. והיכא שיימינן אגב שדה, היכא דעדיין לא נגמרו. והלכה כרבי שמעון:
+
+Mishnah 3
+
+<b>ואם הגדיש ברשות בעל השדה חייב.</b> בגמרא מוקי לה בבקעה שרגילין כולן לעשות בגורן אחד, זה גדישו וזה גדישו, וממנין שומר. וכיון שאמר השומר עייל וגדוש, הוי כאילו אמר עייל ואנטר לך. אבל בשאר בני אדם, אפילו הגדיש ברשות אין בעל השדה חייב, עד דמקבל עליה נטירותא:
+
+Mishnah 4
+
+<b>ובא אחר וליבה.</b> נפח באש והעלה שלהבת, כמו בלבת אש. (שמות ג׳) ואית ספרים דגרסי נבה, מגזרת ניב שפתים (ישעיה נ״ז). כשאדם מדבר מנענע בשפתיו ורוח יוצא:
+<b>או עפר.</b> שליחכה נירו ונתקלקל:
+<b>או דרך הרבים.</b> שש עשרה אמה, כדגלי המדבר:
+<b>ר״ש אומר הכל לפי הדליקה.</b> לפי גובה הדליקה וגודל שיעורה. שכשהאש גדולה קופצת למרחוק. והלכה כר״ש:
+
+Mishnah 5
+
+<b>המדליק את הגדיש.</b> שהדליק בתוך שלו והלכה ואכלה בתוך של חברו:
+<b>רבי יהודה אומר ישלם כל מה שבתוכו.</b> דר׳ יהודה מחייב על נזקי טמון באש. דלית ליה דרשא דאו הקמה מה קמה גלויה אף כל גלוי:
+<b>וחכ״א אינו משלם אלא גדיש וכו׳</b> דאית להו דרשא דאו הקמה, ופטרי על נזקי טמון באש. אלא שמשערין מקום הכלים כאילו הוא גדיש, ומשלם גדיש כשעור גופן של כלים. ומדקאמרי סיפא ומודים חכמים לר׳ יהודה במדליק את הבירה שהוא משלם כל מה שבתוכה, מוכח בגמרא שנחלקו רבי יהודה וחכמים גם במדליק בתוך של חברו, שרבי יהודה סבר כשהדליק בשל חברו משלם כל מה שבתוכו ואפילו ארנקי. ורבנן סברי כלים שדרכן להטמין בגדיש כגון מוריגין וכלי בקר הוא דמשלם, כלים שאין דרכן להטמין בגדיש לא משלם. והלכה כחכמים:
+<b>היה גדי כפות לו חייב.</b> דבעלי חיים נמי אתרבו מאו הקמה. ומשום דקם ליה בדרבה מיניה ליכא למפטריה. דאינו חייב מיתה על העבד, הואיל ואינו כפות היה לו לברוח, ופטור עליו ממיתה ומן התשלומין. אבל אם היה עבד כפות לו, פטור אפילו על הגדי ועל הגדיש, דחייב מיתה על העבד וקם ליה בדרבה מיניה. ובגדי לא שני לן בין כפות לאינו כפות. ואיידי דנקט בעבד נקט בגדי:
+<b>במדליק את הבירה.</b> דמדליק בתוך של חבירו הוא, והוי כמאבד בידים. ואפ"ה טעמא משום דדרך בני אדם להניח כלים בבתים. אבל בגדיש דאין דרך בני אדם להניח אלא כגון מוריגין וכלי בקר, אע״ג דאדליק לתוך של חבירו, אינו משלם אליבא דחכמים אלא דברים שדרכן להטמין בגדיש: 
+
+Mishnah 6
+
+<b>גץ.</b> ניצוץ של אש:
+<b>רבי יהודה אומר בנר חנוכה פטור.</b> כיון דבמצוה קא עסיק. ואין הלכה כרבי יהודה:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>מרובה.</b> בדבר שיש בו רוח חיים ובדבר שאין בו רוח חיים. דכתיב (שמות כ״ב:ח׳) על שה על שלמה על כל אבדה וגו׳ ישלם שנים:
+<b>אין הגונב אחר הגנב וכו׳</b> דכתיב (שם) וגונב מבית האיש ולא מבית הגנב:
+
+Mishnah 2
+
+<b>גנב על פי שנים.</b> כלומר שנים מעידין אותו שגנב:
+<b>גנב ומכר בשבת.</b> אבל טבח שהוא ענוש סקילה. קם ליה בדרבה מיניה:
+<b>וטבח ביום הכפורים.</b> שאין זדונו אלא כרת. וכגון דלא אתרו ביה ולא לקי, דקיימא לן כל חייבי מלקיות שוגגים חייבים בתשלומין. אבל חייבי מיתות ב״ד, אפילו שוגגים פטורים מן התשלומין:
+<b>וטבח ומכר ואחר כך מת אביו.</b> אבל מת אביו ואחר כך טבח, תנא סיפא דפטור, דשלו הוא טובח ושלו הוא מוכר, שהרי ירש את אביו:
+<b>בשני אלו.</b> בטרפה ובחולין בעזרה. דקסבר ר״ש שחיטה שאינה ראויה לאו שמה שחיטה. אבל לרפואה ולכלבים, שחיטה ראויה היא, דאי בעי מצי אכיל מינה:
+
+Mishnah 3
+
+<b>האחרונים משלמים שלשה.</b> לשור. וכגון שהוזמו אחרונים תחלה. דאי עידי גניבה הוזמו תחלה, בטלה לה עדות טביחה, דדילמא בעלים מכרוהו לו, וכי מתזמי אמאי משלמי:
+<b>בטלה עדות שניה.</b> והוא משלם כפל משום עדות ראשונים. והן פטורין, דאין עדים משלמין ממון עד שיזומו שניהם:
+<b>בטלה כל העדות.</b> והוא פטור והם פטורים. ואפילו חזרו והוזמו אחרונים אח״כ, אין משלמין, שהרי בטלה עדותן כבר והוכחשו, כיון דלא גנב לא טבח, ואהכי לא מחייבו אלא אעמנו הייתם שהוסרה גופה של עדות. וכל שכן אם הוזמו שנים הראשונים תחלה, שעדות שניה בטלה. אלא שבזמן שלא הוזמו אלא אחד, בטלו שניהם. אבל כשהוזמו שניהם, לא בטלה עדות ראשונה אלא משלמין כפל:
+
+Mishnah 4
+
+<b>על פי עד אחד.</b> אע״ג דמלתא דפשיטא היא דאין משלם ארבעה וחמשה על פי עד אחד, הא קמשמע לן דעל פי עצמו דומיא דעל פי עד אחד, מה עד אחד אי אתי עד אחד בתר הכי מצטרף בהדיה ומיחייב, על פי עצמו נמי אי אתו עדים בתר הודאתו מחייבי ליה, דמודה בקנס ואח״כ באו עדים חייב. והני מילי באומר לא גנבתי ובאו עדים שגנב, וחזר ואמר טבחתי ומכרתי, ובאו עדים אח״כ שטבח ומכר, חייב, שהרי כשאומר טבחתי ומכרתי אינו מחייב עצמו בכלום, שיודע הוא שמודה בקנס פטור, ואין כאן הודאה של כלום. אבל באומר גנבתי ובאו עדים שגנב, פטור. דחייב עצמו לשלם קרן מיהא בהודאתו, הלכך הודאה גמורה היא ופטור מכפל, אע״פ שאח״כ באו עדים:
+<b>ומת אביו.</b> והוא יורשו ולא הויא טביחה כולה באיסורא:
+<b>גנב והקדיש.</b> כי קא טבח דהקדש קא טבח ולא דבעלים:
+<b>ר״ש אומר קדשים שחייב באחריותם וכו׳</b> ר״ש לאו אמילתיה דת״ק קאי ולא פליג עליה בגנב והקדיש ואח״כ טבח ומכר. אלא שמעינהו ר״ש לרבנן בדוכתא אחריתי דאמרי הגונב הקדש מבית בעלים פטור, דכתיב (שמות כ״ב:ו׳) וגונב מבית האיש ולא מבית הקדש. ועלה קאי ר״ש ואומר קדשים שחייב באחריותן חייב, דקרינן ביה וגונב מבית האיש, דכיון דהבעל חייב באחריותם כי קא טבח דמריה קא טבח. ובקדשים שחייב באחריותן נמי לא מחייב ר״ש תשלומי ארבעה וחמשה אלא כששחטן תמימים בפנים לשם בעלים אלא שנשפך הדם, או ששחטן בעלי מומין בחוץ. ואע״פ שלא נפדו, סבר כל העומד לפדות כפדוי דמי והויא שחיטה ראויה. אבל אם שחטן תמימים בחוץ, הויא שחיטה שאינה ראויה. ושמעינן ליה לר״ש דאמר שחיטה שאינה ראויה לאו שמה שחיטה ואינו חייב עליה תשלומי ארבעה וחמשה. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>מכרו חוץ מאחד ממאה שבו.</b> גנב שמכר כל השור חוץ מדבר מועט שבו, מן הדברים הנתרים עמו בשחיטה, פטור, דכתיב (שמות כ״א:ל״ז) וטבחו או מכרו, עד שימכור כל הדברים הנתרים בטביחה. לאפוקי שאם השאיר גיזותיה או קרניה, דלא הוי שיור, ולא מפטר בהכי:
+<b>הנוחר.</b> קורעו מנחיריו עד לבו:
+<b>והמעקר.</b> עוקר סימנים, פטור. ואפילו לרבנן דאמרי שחיטה שאינה ראויה שמה שחיטה, דהא לאו שחיטה היא כלל:
+
+Mishnah 6
+
+<b>היה מושכו ויוצא.</b> פטור מכפל:
+<b>הגביהו.</b> אפילו ברשות בעלים. שהרי הגבהה קונה בכל מקום:
+<b>נתנו.</b> גנב לכהן, בחמש סלעים של פדיון בנו:
+<b>היה מושכו.</b> הכהן או בעל חוב או השומר. ומת ברשות בעלים:
+<b>פטור.</b> הגנב מכלום:
+
+Mishnah 7
+
+<b>אין מגדלין בהמה דקה בארץ ישראל.</b> משום ישוב ארץ ישראל, שמפסידין את הזרעים:
+<b>אבל מגדלין בסוריא.</b> ארצות שכבש דוד. דלאו שמיה כיבוש, ולא חיישינן בה לישוב. ואם יפסידו שדות אחרים ישלמנה:
+<b>אין מגדלין תרנגולים בירושלים מפני הקדשים.</b> שאוכלין שם. ודרך תרנגולים לנקר באשפה, ושמא יביאו עצם [כשעורה] מן השרץ ויטמאו את הקדשים:
+<b>ולא.</b> יגדלו כהנים תרנגולים בכל ארץ ישראל:
+<b>מפני הטהרות.</b> שהכהנים אוכלים תרומה וצריכים לשמרה בטהרה:
+<b>חזירים.</b> מפרש טעמא בגמרא, כשצרו מלכי חשמונאי זה על זה היו רגילים בכל יום שהיו אלו שבחוץ מעלים להם תמידים לאלו שבפנים. יום אחד העלו להם חזיר, כיון שהגיע לחצי חומה נעץ צפרניו בחומה ונזדעזעה ארץ ישראל ארבע מאות פרסה על ארבע מאות פרסה. באותה שעה אמרו ארור המגדל חזירים:
+<b>את הכלב.</b> מפני שנושך ומנבח ומפלת אשה מיראתו:
+<b>נשבים.</b> פחים. שלא ילכדו בהם יוני בני הישוב:
+<b>שלשים ריס.</b> ארבעה מילין:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>החובל.</b> וכמה הוא יפה. שאם היה צריך היה מוכר עצמו בעבד עברי, וזה שהזיקו הפסידו ממון זה:
+<b>כיוצא בזה.</b> לפי מה שהוא מעונג רב צערו וכאבו:
+<b>צמחין.</b> אבעבועות לבנות:
+<b>שבת.</b> כל ימי החולי רואין אותו כאילו הוא שומר קישואין ונותן שכירותו של כל יום, שהרי אין ראוי למלאכה אחרת אפילו בלא חולי, שהרי נקטע ידו ורגלו והוא כבר נתן לו דמיהן:
+<b>הכל לפי המבייש.</b> אדם קל שבייש בשתו מרובה:
+<b>והמתבייש.</b> לפי חשיבותו בשתו מרובה. וכולהו חמשה דברים מקרא נפקי. נזק, דכתיב (שמות כ״א:כ״ד) עין תחת עין, ואין לומר עין ממש דכתיב (במדבר ל״ה:ל״א) ולא תקחו כופר לנפש רוצח, לנפש רוצח אי אתה לוקח כופר אבל אתה לוקח כופר לראשי אברים, שאם סימא את עין חברו נותן לו דמי עינו, והיינו עין תחת עין. צער, נפקא לן מפצע תחת פצע (שמות כ״א:כ״ד), דקרא יתירא הוא לחייב על הצער ואפילו במקום נזק. דלא תימא הרי קנה ידו ויש עליו לחתכה, אלא אומרים היה עליו לחתכה בסם וזה חתכה בברזל וצערו, לפיכך משלם את הצער. ריפוי ושבת, רק שבתו יתן ורפא ירפא (שם). ודוקא כשהחולי בא מחמת מכה. אבל אם פשע החולה בעצמו ועבר על דברי הרופא, שוב אין המזיק חייב בשבת וריפוי שצריכין מחמת פשיעותא. בושת, דכתיב (דברים כ״ה) וקצותה את בפה, ממון. ודין תורה שאין יכולים לדון בשום דין שבעולם אלא דיינים הסמובים בארץ ישראל, דכתיב (שמות כ״ב:ח׳) עד האלהים יבוא דבר שניהם, ואין נקראים אלהים אלא דיינים הסמוכים בארץ ישראל. אלא שבהלואות ומקח וממכר והקנאות והודאות ובפירות דנין בהם בחוצה לארץ באילו הם שלוחים של בית דין של ארץ ישראל ושליחותייהו קעבדינן. וזה בלבד בדבר המצוי ויש בו חסרון כיס, וכן בהמה שהזיקה בשן ורגל שהם מועדים, או שהזיק אדם בבהמה. אבל בהמה שהזיקה אדם, או אדם באדם, אין דנין אותו בחוץ לארץ כלל, אלא מנדין את החובל או את המזיק עד שיעלה עם בעל דינו לארץ ישראל או שיתן דרך פשרה קרוב למה שנראה בעיני הדיין, אבל דבר קצוב אין פוסקים עליו. וכן הדין בכל הקנסות הכתובות בתורה ובכולה תלמודא, אין גובין אותן דייני חוצה לארץ, אלא שמנדין מי שנתחייב בהן כמו שביארנו:
+
+Mishnah 2
+
+<b>ושור אינו משלם אלא נזק.</b> דכתיב (ויקרא ב״ד) איש בעמיתו, ולא שור בעמיתו:
+<b>ופטור מדמי ולדות.</b> דכתיב (שמות כ״א:כ״ב) כי ינצו אנשים, אנשים ולא שוורים:
+
+Mishnah 3
+
+<b>והחובל בחבירו ביום הכיפורים חייב.</b> ואע״ג דבכל התורה כולה העובר עבירה שחייב עליה מלקות ותשלומין לוקה ואינו משלם, הכא משלם ואינו לוקה, דבפירוש ריבתה תורה חובל בחבירו לתשלומין ולא למלקות, מדכתיב (דברים י״ט:כ״א) יד ביד, דהיינו ממון, מכדי כתיב (ויקרא כ״ד:י״ט) כאשר עשה כן יעשה לו, יד ביד למה לי, אלא להביא חובל בחבירו ביום הכיפורים שמשלם ואינו לוקה:
+<b>רבי יהודה אומר אין לעבדים בושת.</b> דכתיב (דברים כ״ה:י״א) כי ינצו אנשים יחדיו איש ואחיו, במי שיש לו אחוה, יצא עבד שאין לו אחוה. ואין הלכה כר׳ יהודה:
+
+Mishnah 4
+
+<b>עבד ואשה שחבלו באחרים פטורים.</b> שאין להם במה לשלם:
+<b>נתגרשה האשה ונשתחרר העבד.</b> וקנו נכסים. חייבין לשלם. שהרי מתחלה הן חייבין אלא שאין להם מה לשלם. שנכסי מלוג של אשה משועבדים לבעל לפירות ולירושה:
+
+Mishnah 5
+
+<b>מפני שהוא נדון בנפשו.</b> שאע״פ שהוא מקלקל, מתקן הוא אצל יצרו ששככה חמתו ונח רוגזו בכך:
+
+Mishnah 6
+
+<b>התוקע לחבירו.</b> שמחבר אצבעותיו בפס ידו ומכה אותו באגרוף:
+<b>נותן לו סלע.</b> דמי בשתו. ואין הלכה כר״י שאומר מנה:
+<b>סטרו.</b> שהכהו בפס ידו על לחיו, ואיכא בשת טפי:
+<b>צרם.</b> משך. לשון אחר, פגם:
+<b>הכל לפי כבודו.</b> כל אלו הדמים שהוזכרו במשנה אינם אלא למכובד ביותר. אבל לאדם בזוי פוחתין לו:
+<b>אמר רבי עקיבא וכו׳</b> רבי עקיבא פליג אתנא קמא, וסבר דבין מכובד בין בזוי כולן שוין לדיני קנסות הללו. ואין הלכה כרבי עקיבא:
+<b>ונתן לו זמן.</b> והני מילי לבושת דלא חסריה ממונא, יהבינן זמן. אבל לנזקין דחסריה ממונא, לא יהבינן זמן:
+<b>שמרה.</b> המתין לה עד שראה אותה עומדת על פתח חצרה:
+<b>ובו כאיסר שמן.</b> שמן קנוי באיסר:
+<b>לזו אני נותן ארבע מאות זוז.</b> שעל כאיסר שמן זלזלה בעצמה לגלות ראשה ומראה היא שאינה מקפדת על הבושת:
+
+Mishnah 7
+
+<b>על מנת לפטור חייב.</b> אם שאלו חובל לנחבל על מנת לפטור אותי אתה אומר סמא את עיני, והשיבו הנחבל הן, אף על פי כן חייב, שיש הן שהוא כלאו, ובלשון תמיה אמר לו הן, שאין דרך בני אדם למחול על צער גופן. אבל האומר לחבירו שבר את כדי, ושאלו המזיק על מנת לפטור אותי אתה אומר. אף על פי שהשיבו ניזק לאו, זה הלאו הוא כהן, וכאילו אמר לו וכי לא אמרתי לך על מנת לפטור, ולפיכך פטור שכן דרך בני אדם למחול על נזקי ממון:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>הגוזל.</b> משלם כשעת הגזילה. דמי עצים וצמר. ואין חייב להחזיר לו כלים, דקני בשינוי:
+<b>דמי רחל העומדת ליגזז.</b> והעודף ששוה יותר הולד והגיזה, שלו הוא, דקננהו בשינוי:
+<b>זה הכלל.</b> לאתויי גנב טלה ונעשה איל, עגל ונעשה שור, וטבחו או מכרו, שהוא פטור מתשלומי ארבעה וחמשה, שכיון שנעשה שינוי בידו, קנאו, ושלו הוא טובח ושלו הוא מוכר:
+
+Mishnah 2
+
+<b>בעבדים אומר לו הרי שלך לפניך.</b> דכקרקע דמו וברשותא דמרייהו קיימי. והלכה כר״מ:
+<b>מטבע ונסדק.</b> שינוי הניכר הוא:
+<b>פירות והרקיבו.</b> כשהרקיבו מקצתן [אומר לו הרי שלן. לפניך]. אבל הרקיבו כולם, משלם כשעת הגזילה:
+<b>מטבע ונפסל.</b> שאינו עובר באותה מדינה, אבל עובר הוא במדינה אחרת:
+<b>ונעבדה בה עבירה.</b> שנרבעה או נעבדה [לעבודה זרה] שהיא פסולה לקרבן:
+<b>שנפסלה למזבח.</b> במום שאינו ניכר כגון בדוקין שבעין:
+
+Mishnah 3
+
+<b>נתן לאומנין לתקן.</b> נתן להם עצים לעשות כלי. ולאחר שנעשה הכלי קלקלוהו, חייבים לשלם דמי הכלי ולא דמי עצים בלבד:
+<b>נתן לחרש.</b> השתא אשמועינן שאם נתן כלי עשוי לאומן כדי לתקנו, וקלקלו, חייב לשלם דמי הכלי. ותנא סיפא לגלויי רישא, דלא תימא רישא מיירי בכלי עשוי:
+<b>שידה.</b> עגלה של עץ העשויה למרכב נשים:
+
+Mishnah 4
+
+<b>והקדיחתו יורה.</b> ששרפתו יורה. שהרתיחו יותר מדאי:
+<b>נותן לו דמי צמרו.</b> והכא ליכא שבחא כלל, שהרי נשרף לגמרי, וליכא למימר אם השבח יתר:
+<b>צבעו כאור.</b> כמו כעור. שצבעו בפסולת של צבע. ומזיק בכונה הוא, לפיכך ידו על התחתונה לדברי הכל:
+<b>ואם השבח.</b> שהשביח הצמר:
+<b>יתר על היציאה.</b> של צבע. נותן לו לצבע את היציאה ולא שכר שלם, ומקבל צמרו. ודמי צמרו לא אמרינן דניתיב ליה דנקני איהו שבחא דצמר, דהא בצבע שהתנה עמו צבע וליכא שינויא דנקני:
+<b>לצבוע לו אדום וכו׳</b> קנייה בשינוי. לרבי מאיר לא יהיב אלא דמי צמרו, או זה יתן שכרו משלם ויקח הצמר:
+<b>רבי יהודה אומר וכו׳</b> דקניס ליה להאי דשינה, להיות ידו על התחתונה ולא נתהני משבחא, ואגרא נמי לא נשקול אלא יציאה. ואם יציאה יתירה על השבח, יתן לו השבח שהשביח. ואם ירצה לתת את שכרו משלם, ששבח יותר על השכר, יתן שכרו. והלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>נשבע לו.</b> על שקר, והודה:
+<b>יוליכנו אחריו אפילו למדי.</b> דאין לו כפרה עד שיחזיר לנגזל עצמו. דגבי נשבע על שקר כתיב (ויקרא ה׳:כ״ד) לאשר הוא לו יתננו:
+<b>לא יתן לא לבנו.</b> של נגזל. דלא הוי השבה עד דמטי לידיה:
+<b>לשליח ב״ד.</b> תקנה הוא דעבוד רבנן מפני תקנת השבים, שלא נחייבנו לזה להוציא מנה בהוצאת הדרך:
+<b>ואם מת.</b> הנגזל:
+
+Mishnah 6
+
+<b>חוץ מפחות משוה פרוטה וכו׳</b> ולא חיישינן שמא יתיקר וישוב על שוה פרוטה, ואפילו הגזל בעין אינו צריך להוליכו אחריו:
+
+Mishnah 7
+
+<b>ונשבע לו על החומש.</b> שבועה שניה, שנתנו לו, והודה שלא נתנו:
+<b>הרי זה משלם חומש על חומש.</b> חומשו של חומש, דחומש ראשון נעשה קרן:
+<b>עד שיתמעט וכו׳</b> שאם חזר ונתן לו חומש ראשון ונשבע על השני והודה, משלם חומשו וחומשו של חומש שני, וכן לעולם. שנאמר (שם) וחמישיתיו יוסף עליו, התורה ריבתה חמישיות הרבה לקרן אחד:
+<b>תשומת יד.</b> הלואה:
+<b>עשק את עמיתו.</b> שכר שכיר:
+<b>משלם קרן.</b> דאין חומש ואשם אלא אם כן הודה. דכתיב בגזל הגר בפרשת נשא, והתודה:
+
+Mishnah 8
+
+<b>תשלומי כפל.</b> ואם הודה מעצמו אינו משלם כפל, דכתיב (שמות כ״ב:ח׳) אשר ירשיעון אלהים, פרט למרשיע את עצמו:
+
+Mishnah 9
+
+<b>הרי זה משלם קרן וחומש לבניו או לאחיו.</b> אם אין לו בנים. ואע״ג דנפלה ירושה קמיה דהיאך, בעי למעבד השבה ואין מעכב אצלו אפילו כנגד חלקו. דכתיב (ויקרא ה׳:כ״ג) והשיב את הגזלה, אין לו תקנה עד שיוציא גזילו מתחת ידו. ובלבד שתהא הגזילה בעין דלא קניה בשינוי:
+<b>אין לו.</b> נכסים כל כך שיכול לוותר על חלקו:
+<b>או שאינו רוצה.</b> להפסיד חלקו:
+<b>לוה.</b> מאחרים, ומחזיר את הגזל לאחיו לקיים מצות השבה:
+<b>ובעלי החוב.</b> שלוה זה הגזלן מהם:
+<b>באים ונפרעים.</b> מן הגזילה הזאת החלק שיש לגזלן בה. ואם אין יורש לאביו אלא הוא, נותן הוא עצמו הגזילה לבעל חובו בפרעון החוב, וצריך להודיעו ולומר לו זה גזל אבא. או נותן על דרך זה לכתובת אשתו או לקופת הצדקה. ובכולן צריך שיודיע שזה גזל אביו:
+
+Mishnah 10
+
+<b>ואם אין לו.</b> מה יאכל. לוה ואוכל. ובעלי חוב באים ונפרעים מן הירושה את חלקו. ולא חשיבא הנאה מה שפורע חובו באותם מעות, דהא תנן בנדרים [דף ל״ג] המודר הנאה מחבירו פורע לו חובו:
+
+Mishnah 11
+
+<b>שנאמר ואם אין לאיש גואל.</b> ואין לך אדם בישראל שאין לו גואלים למעלה עד יעקב אבינו. אלא זה הגר שמת ואין לו יורשין:
+<b>ומת.</b> הגזלן:
+<b>הכסף ינתן לבניו.</b> של גזלן. שכבר זכה בהן ממיתת הגר, אלא דהשבה בעי למעבד כי היכי דתהוי ליה כפרה אשבועתיה, והשתא תו ליכא כפרה כיון דמית ליה:
+<b>והאשם ירעה.</b> כדין אשם שמתו בעליו, דקיי״ל כל שבחטאת מתה באשם רועה:
+<b>עד שיסתאב.</b> עד שיפול בו מום:
+<b>ויפלו דמיו לנדבה.</b> לקיץ המזבח לקנות מהם עולות:
+
+Mishnah 12
+
+<b>לאנשי משמר ומת.</b> קודם שהביא קרבן. אין יורשי הגזלן יכולים להוציא מיד הכהנים מאחר שזכו בהן כבר:
+<b>ליהויריב.</b> היא משמרה ראשונה של עשרים וארבע משמרות כהונה שבמקדש. ושל ידעיה אחריה:
+<b>נתן.</b> הגזלן את הכסף ליהויריב במשמרתו. ואחר כך נתן האשם לידעיה במשמרתו, יצא. כדמפרש ואזיל, שהמביא גזלו עד שלא הביא קרבן אשמו, יצא. וזה המשמר זכה בשלו, וזה בשלו. אבל נתן אשם ליהויריב, שהביא אשמו תחלה, ואח״כ הביא גזלו ונתן למשמר שלאחריו, אם האשם קיים שלא הקריבוהו בני יהויריב, יקריבוהו בני ידעיה ויהא גזלו ואשמו לידעיה. ואם אין אשמו קיים, לא יצא באשם שנתן ליהויריב, כיון שלא נתן גזלו. ויחזור ויביא אשם אחר:
+<b>נתן הקרן.</b> לכהנים:
+<b>אין החומש מעכב.</b> מלהקריב את האשם. אם לא נתן עדיין ולבסוף נתן:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>הגוזל ומאכיל.</b> והניח לפניהם. או שהניח לפניהם הגזילה קיימת:
+<b>פטורים מלשלם.</b> אם אכלוה אחר מיתת אביהם וליתא בעינה, פטורים מלשלם, דהא אינהו לא גזול מידי, ומטלטלי לא משעבדי לבעל חוב. ואם לא אכלוה והיא בעינה, חייבים להחזיר:
+<b>ואם היה דבר שיש בו אחריות.</b> כלומר ואם הניח להם אביהם דבר שיש בו אחריות שהם קרקעות, חייבים לשלם אף על פי שאכלוה כבר. הכי מתרצה מתניתין בגמרא. ולענין פסק הלכה, הגוזל ומאכיל את בניו, בין שאכלו לפני יאוש בין שאכלו לאחר יאוש, חייבים לשלם מממון שהניח להם אביהם, בין מנכסים שיש להם אחריות בין מנכסים שאין להם אחריות, דהאידנא מטלטלי משתעבדי לבעל חוב. ואם לא הניח הגזלן כלום, אם אכלו הבנים הגזילה לפני יאוש, חייבים לשלם משלהם. ואם לאחר יאוש אכלו, אין חייבים לשלם משלהם אא״כ הניח להם אביהם:
+<b>אין פורטין.</b> אין מחליפים סלעים בפרוטות:
+<b>מתיבת המוכסין.</b> ליטול פרוטות מתיבתן שנותנים בה מעות המכס:
+<b>ולא מכיס של גבאים.</b> גבאי המלך שגובה כסף גולגולת וארנונא. לפי שהן של גזל. ודוקא במוכס נכרי או מוכס ישראל שאין לו קצבה, שלוקח כמו שהוא רוצה. אבל מוכס ישראל שהעמידו אפילו מלך נכרי ולוקח דבר קצוב בחוק המלכות, אינו בחזקת גזלן ופורטין מתיבתו. ולא עוד אלא שאסור להבריח מן המכס שלו, דדינא דמלכותא דינא:
+<b>מתוך ביתו.</b> של מוכס שהוא בחזקת גזלן:
+<b>או מן השוק.</b> אם יש לו מעות בביתו או בשוק שאינם בתיבת המכס. ואם חייב אדם פרוטות למוכס בחצי דינר ואין לו פרוטות. נותן לו דינר כסף ומקבל ממנו פרוטות בשוה חציו ואע״פ שנותן לו מתיבת המכס, מפני שהוא כמציל מידו:
+
+Mishnah 2
+
+<b>הרי אלו שלו.</b> דמסתמא נתיאשו הבעלים מיד, וקננהו היאך ביאוש ושינוי רשות:
+<b>אם נתיאשו הבעלים.</b> דשמעינהו דאייאש, דאמרי ווי לחסרון כיס. אבל סתמא לא. ורישא דנטלו לסטים את כסותו דמשמע דמסתמא מתייאשו, מיירי בלסטים ישראל, דכיון דדייני ישראל אמרי הבא עדים הבא ראיה, מכי נטלו לו לסטים מייאש. וסיפא בלסטים נכרים, שדייני נכרים דנין בגאוה ובזרוע ובאומדן דעת בלא עדים ולא ראיה, והנגזל מהם לא מייאש. ומשום הכי אי שמעינהו דאייאוש אין, אבל סתמא לא:
+<b>נחיל של דבורים.</b> קיבוץ שנקבצים עם המלך שלהם:
+<b>לא יקוץ את שוכו.</b> נתישבו דבורים [שלו] על שוכת חבירו, וירא ליטלן אחד אחד שלא יברחו, לא יקוץ את השוכה כולה ואפילו על מנת ליתן את הדמים:
+<b>רבי ישמעאל כו׳</b> ואין הלכה כר׳ ישמעאל:
+
+Mishnah 3
+
+<b>המכיר כליו וספריו וכו׳</b> מתניתין באדם שאינו עשוי למכור כליו, דכיון דיצא לו שם גניבה בעיר. ואיכא סהדי שאלו הכלים והספרים שלו היו, לא חיישינן דלמא איהו זבנינהו:
+<b>ישבע לוקח כמה נתן ויטול.</b> ויחזיר לו כליו. ולפני יאוש קמיירי:
+
+Mishnah 4
+
+<b>אין לו אלא שכרו.</b> שכר כלי ושכר פעולה:
+<b>שטף נהר חמורו.</b> צריכא למיתני תרי בבי דמתניתין. דאי תנא רישא הוה אמינא התם הוא דכי פירש יהיב ליה דמי כולה משום דבידים קא פסיד, ששפך את יינו בידים בשבילו, אבל סיפא דממילא, אימא אין לו אלא שכרו, ואי אשמועינן סיפא, הכא הוא דבסתמא אין לו אלא שכרו משום דממילא, אבל התם דבידים, אימא אפילו בסתמא יהיב ליה דמי כולה. צריכא:
+
+Mishnah 5
+
+<b>ונטלוה מסיקין.</b> אנסים גזלוה מן הגזלן. תרגום צלצל, סקאה. שהארבה גזלן הוא, שאוכל בשדות אחרים:
+<b>אם מכת מדינה היא.</b> שאנסו קרקע של אחרים עם זו:
+
+Mishnah 6
+
+<b>על מנת לצאת במדבר.</b> לא שיאמר לו בפירוש על מנת שתצא במדבר ותפרעני, דהא מלתא דפשיטא היא. אלא כגון שאמר לו חבירו להוי האי פקדון גבך. דאנא למדבר נפיקנא. ואמר ליה אידך ואנא נמי למדבר בעינא למיפק, והשתא אי בעי לאהדורינהו במדבר מהדר להו:
+
+Mishnah 7
+
+<b>האומר לחבירו גזלתיך וכו׳</b> וכגון שחבירו טוענו ברי גזלתני, והוא אומר אמת, גזלתיך אבל איני יודע אם החזרתי לך, חייב לשלם. אבל אם חבירו טוען שמא גזלתני או הלויתיך, והוא אומר אמת גזלתיך או הלויתני ואיני יודע אם החזרתי לך, פטור מדיני אדם. ואם בא לצאת ידי שמים, ישלם לו:
+<b>איני יודע אם גזלתיך וכו׳ פטור מלשלם.</b> ומיהו ישבע שאינו יודע שחייב לו, דלא עדיף שמא מברי, דהא אי נמי הוה טעין ליה אין לך בידי כלום, הוה משבעינן ליה שבועת היסת:ל
+
+Mishnah 8
+
+<b>חייב באחריותו.</b> דמכי גנבה קם ליה ברשותיה, והשבה דעבד לאו השבה היא:
+<b>ואם לא ידעו בו וכו׳</b> מתניתין הכי מתרצא, חייב באחריותו בין מנו בין לא מנו. אימתי בזמן שלא ידעו בו הבעלים בגניבתו ובחזרתו. אבל ידעו הבעלים בגנבתו ומנו את הצאן והיא שלימה, פטור מלשלם. והכי פירושה, מת או נגנב הטלה לאחר שהחזירו הגנב, חייב באחריותו, בין שמנו הבעלים הצאן והיא שלימה בין שלא מנו הצאן. אימתי בזמן שלא ידעו הבעלים בגניבת הטלה, שכל צאן שהיא רגילה לצאת חוץ, צריך ליזהר בה ביותר, וזו הואיל ולא ידעו הבעלים בגניבתה ושהיתה למודה לצאת ולא נזהרו בה, חייב הגנב לשלם, שבגרמתו נאבדה הצאן. אבל אם ידעו הבעלים בגניבת הטלה, ואח״כ מנו הצאן ונמצאת שלימה שהוחזר הטלה הגנוב, א״כ כבר ידעו שיש צאן אחת שלמודה לצאת חוץ, והיה להם להזהר בה, ואם לא נזהרו אינהו דאפסוד, ופטור הגנב מלשלם:
+
+Mishnah 9
+
+<b>אין לוקחין מן הרועים.</b> דאיכא למימר שמא גנבו מצאנו של בעל הבית המסור להם:
+<b>צמר ביהודה ופשתן בגליל.</b> מלאכת הנשים היא, והן עצמן עושות ומוכרות. ולדעת בעליהן הוא:
+<b>ועגלים הרועים בשרון.</b> שם מקום שמגדלין בו עגלים. ושלהן הן:
+
+Mishnah 10
+
+<b>מוכין שהכובס מוציא.</b> מלבן הצמר מוציא מן הצמר דבר מועט ע״י שטיפה:
+<b>הרי אלו שלו.</b> שאין הבעל [בית] מקפיד. ואם הקפיד לא הוי קפידא:
+<b>ושהסורק מוציא.</b> הסורק את הצמר והמנפצו, מה שמוציא הוי דבר חשוב ורגילים להקפיד:
+<b>הכובס נוטל שלשה חוטים.</b> דרך בגדי צמר להניח בסוף אריגתן ג׳ חוטין ממין אחר. והכובס נוטלן ומשוה הבגד ומיפהו. ואם חוטין שחורין הם ארוגים בבגד לבן, רשאי הכובס ליטול הכל, לפי שהשחור בלבן מגנה אותו ביותר:
+<b>החייט ששייר מן החוט כדי לתפור בו.</b> שהוא כמלוא אורך המחט:
+<b>ומטלית שהיא שלש על שלש.</b> גרסינן. חייט שהשוה את תפירתו וקוצע ממנה מטלית קטנה שלש אצבעות על שלש אצבעות, חייב להחזיר לבעל הבגד:
+<b>מעצד.</b> כלי שמחליק בו הנגר את פני הלוח. ושפאין שהוא מוציא דקין הן:
+<b>כשיל.</b> קרדום. ומפיל שפאין גסין:
+<b>אצל בעל הבית.</b> כשכיר יום:
+<b>אף הנסורת.</b> דק דק היוצא מתחת המקדח שהם דקים מאד. של בעל הבית:
\ No newline at end of file
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+Bartenura on Mishnah Bava Metzia
+ברטנורא על משנה בבא מציעא
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Bava Metzia
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שנים אוחזין בטלית – In the Gemara (Bava Metzia 7a), it maintains our Mishnah [deals with the case] such as one of them grabs hold of threads that are at the border of the garment from this side, and another grabs hold of threads that at the border of the of the garment from that side, but if they were cleaving to the garment itself, this one takes up until the place where hand reaches and that one takes up the place where his hand reaches, and the rest they would divide equally. , and through an oath.
+זה אומר כולה שלי – I purchased it and/or it was sold to me by the seller and not to you. And when the seller sold [it] to one of them and took the money from both of them, one of them with his knowledge and the other one against his will, and he (i.e., the seller) does not know which one was with his knowledge and which one was against his will. For if he had known, and he would have said: “to this one, I sold [it].” There would be here one witness. And the one opposite him would be liable for an oath from the Torah, to contradict the witness. But now that he does not know, both are sworn to this oath that is mentioned in our Mishnah. And by law, they would divide [the garment] without an oath, but the Sages enacted that neither of them at all can take it without an oath, in order that everyone wouldn’t go and seize the garment of his fellow and say, “it is mine.” And it was necessary for the Tanna [of our Mishnah] to teach us that when this one says, “I found it, “that is through [an act of] finding it, and the other who says, “it is all mine,” that is through a commercial transaction. For had the Tanna [of our Mishnah] [only taught] a found object, I might think that it is through a found object [only] that the Rabbis imposed an oath, because they have taught a leniency to grab hold [of the corner of the object] inappropriately, so that my fellow would not have nothing missing in it, I will go and grab hold of it and divide it in public, but [regarding] a commercial transaction, if he had no need for it, he would not go after it to purchase it, and the person who comes to divide it with him and give him half of its monetary value, which is inappropriate, causing him loss and that is not to say that he is teaching that it is permitted to do so. I would say that the Rabbis did not impose upon him an oath. But if [the Mishnah] only taught about commercial transactions, I would say that is only upon commercial transactions that the Rabbis imposed upon him an oath because they are teaching a leniency and he [would] say, my fellow gives me money and I give money, now it is necessary for me, I will take it, and my fellow will have to trouble himself to go and purchase another one. But, regarding a found object, where you don’t have to say this, I would say, no, hence, it is necessary [for the Mishnah to teach both about found objects and commercial transactions].
+ישבע שאין לו בה פחות מחציה – but he would not be sworn to an oath [saying] “it is all his,” as he would claim from the outset. For all of it would not be given to him. But if from when he claimed that half of it was his that it should be given to him, he would weaken his position from his first statement – when he said that it was all his. Therefore, he takes an oath that he does not have any less than half, which implies by this – that all of it is mine, as he had said initially; but according to your words, where you do not believe me regarding all of it, [I am taking] an oath that I have [a stake] in it and I have no less than one-half.
+
+Mishnah 2
+
+היו שנים רוכבים על גבי בהמה – this comes to the us that a rider purchases, and even though he does not direct the animal [by leading it] as the animal does not move from its place.
+או שהיה אחד רוכב ואחד מנהיג – at the time when he rides, he stirs it up with his legs so that when the animal moves in consequence of this, the rider and the leader are identical , but if there only was a rider alone, the leader purchased the animal; the rider did not purchase the animal. But if they admitted or witnesses came even after the law was decided for them, that they should divide it with an oath, they divide it without an oath [administered].
+
+Mishnah 3
+
+אמר לחבירו תנה לי וכו' – but if he said: “I have taken possession of it,” the rider has purchased it, and the leader cannot say: “I have taken possession of it.”
+לא אמר כלום – that he acquired it when he drew/seized it from his fellow’s hand, and all the while that it was in the hand of the one who lifted it, it is was ownerless.
+
+Mishnah 4
+
+זה שהחזיק בה זכה בה – and especially when the lost object was in the public domain, since the four cubits [surrounding] a person do not acquire for him in the public domain, the person who takes hold of it acquires title to it. But in an alley/recess (adjoining an open place to which merchants retire to transact business; alternatively: market stand under a colonnade), which is the path of an individual, or on the sides of the public domain where many are not crowding there, the four cubits of a person take possession for any found object and any ownerless object that is near him is considered like four cubits, and another person may not take seize it. And the Rabbis decreed this so people would not come to quarrel.
+אחר צבי שבור – which is incapable of running and is well-guarded in the field (i.e., fenced in), if others will not take it, it is like a found object.
+זכתה לו – and he stands at the side of his field, and as such is able to run after them and reaches them before they leave from his field.
+
+Mishnah 5
+
+הקטנים – all who are supported by/rely upon the father’s table, even if he is an adult, we call him a minor, and anything he finds belongs to his father for the sake of preventing ill-feeling. But a daughter, whether she is a minor or a maiden, her found object belongs to her father, since the Torah makes assignment of all gains/profits of her maidenhood belong to her father (see Numbers 30:17 – בנעוריה בית אביה /”while in her father’s household by reason of her youth”).
+עבדו ושפחתו הכנענים – for their bodies are owned by him, as it is written (Leviticus 25:46): “You shall keep them as a possession [for your children after you, for them to inherit as property for all time. Such you may treat as slaves].”
+מציאת אשתו – The Rabbis ordained this for the sake of preventing ill-feeling.
+
+Mishnah 6
+
+אחריות נכסים – landed security (i.e., that the debtor’s landed property is pledged to the creditor) that he can collect from them.
+לא יחזיר – for we are suspicious of collection and conspiracy to fraud and divide the profits. Lest it was a collected/paid off document and it fell from the borrower, and when he admits: “I did not pay,” there is a council of deception between them to seize the sold mortgaged property which cannot be resorted to (in the event of non-payment) and it will be divided between them.
+בין כך ובין כך לא יחזיר – a document which cannot be resorted to (i.e., movable property) is mortgaged, and can be collected from, and surety (i.e., property which may be resorted to in the event of non-payment) is the error made by the scribe; and we are suspicious of collection and conspiracy to fraud, and the Halakha is according to the Sages. And specifically, with a document where property may be resorted to in the event of non-payment is not mentioned in it, the Sages said that it is an error made by the scribe, and we collect from mortgaged property as if the surety was written in it (i.e., the document). But if it was spelled out in the document that he (i.e., the borrower) did not want to accept upon himself surety [for non-payment], the Sages admit that he may return it, for now there is no fear for a conspiracy to fraud.
+
+Mishnah 7
+
+דייתיקי – the verbal will of someone on his death-bed, that this is what should occur and happen.
+ושוברים – [receipts] that the creditor makes for the borrower when his loan document has been repaid.
+
+Mishnah 8
+
+אגרות שום – that the Jewish court estimated the [value of the] property of the borrower to the creditor in his loan document
+ואגרות מזון – that he accepted upon himself to feed the daughter of his wife. Another explanation: that they would sell from the landed property of the husband to support the wife and the daughters.
+ומיאונין – that they would write in the document: “In our presence, so-and-so has refused this particular gentleman as her husband.” And this is regarding when a minor whose mother and/or brothers married her off, she does not require a Jewish bill of divorce.
+שטרי בירורין – this one chooses one [judge] and the other party chooses one [judge] who will adjudicate for them.
+מצא – [he found] documents.
+בחפיסה – a small leather bag
+ודלוסקמא – a leather utensil/box that the elderly hide their utensils so that they don’t have to search after them.
+ותכריך של שטרות – three documents or more which are wrapped up one with the other.
+ואגודה – that are lying one on top of the other, the length of this one on the length of that one.
+הרי זה יחזיר – since it is something that has a sign; for the utensil is sign when the owners say, “in this particular utensil you found them.”
+אחד הלוה משלשה – if there are three [loan] documents of one borrower who borrowed from three [different] people, the finder [of these lost documents] should be returned to the borrower, since they had surely fallen from his hand, for if they had fallen from their hands (i.e., the three lenders), who gathered them to one place? And specifically when the documents were authenticated by the Jewish court. But if they were not authenticated, we suspect that perhaps, in order to authenticate them, the three lenders brought them to the scribe of the judges and they fell from the hand of the scribe. And we should not suspect lest after they had been authenticated, they fell from the hand of the scribe, for a person does not delay their confirmation in the hand of the scribe. And if they (i.e., the loan documents) are from three [different] borrowers, who borrowed from one individual, the finder should return them to the lender for the matter is known that they fell from him. And if all three of them were in the writing of one scribe, we suspect lest they fell from the hand of the scribe and they were not [ever] loaned. And therefore, we do not return them.
+מצא שטר בין שטרותיו ואינו יודע מה טיבו – with him – if the borrower deposited it with him or the lender, or lest it was partially paid-off, and they delivered it to him to be the intermediary between them (i.e., the lender and the borrower).
+יהא מונח – in his hand, and he should not return it to either this one or the other one.
+ואם יש עמהן סמפון – [codicil]. The one who finds it amongst his documents a receipt that was written on one of his documents.
+יעשה מה שבסמפון – And the [loan] document was under the presumption of having been paid-off, and even though it would have been appropriate for this receipt to have been placed in the hand of the borrower and not in the hand of the lender/creditor, we say that the borrower trusted the lender and said: “tomorrow give it [the receipt] to me,” and he forgot. And this is the case of when a lender found this document upon which was written the receipt, between his torn documents even though it was not torn.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אלו מציאות, מצא פירות מפוזרים – something unknown/undefined, the owners despaired of recovery and they are ownerless.
+מעות מפוזרות – since they lack a recognized sign [of ownership], they have despaired of recovery and they are ownerless, and this is the same reason for all of them.
+כריכות – small quantities of sheaves
+ברה"ר – since everyone threshes/tramples on top of them, and even if they had a mark of identification, it is lost.
+של נחתום – there is no mark of identification, and all of them are alike, but those of the owner have a mark of identification.
+הבאות ממדינתן – to exclude which come from the house of the artisan, as it is taught at the end [of the Mishnah].
+ולשונות של ארגמן – wool that is colored purple and it is stretched like a strap
+מצא עיגול – of figs [cake of pressed-figs]
+אנפוריא – new utensils that are not satisfying to the eye, and the owners of them lack identification of an object from a general impression of its form (without particular markings), for sometimes, they return a lost object with lack of identification of the object from a general impression of its form, such as to Rabbinical students that do not modify their words. And these utensils which are known that their owners lack an identification of an object from a general impression of its form, one is not obligated to publicize [it’s being lost]. And the Halakha is according to Rabbi Shimon ben Eleazar. And when [does this apply]? At the time when they find them one by one, but if he found them two by two, he is obligated to publicize, for their number is an identifying mark. And a person who finds a an object in a camp and a large highway in the city where most of its people are heathens, even a thing that has an identifying mark, he is not required to publicize. But in a city where there are a majority of Israelites, he is required to announce [it].
+
+Mishnah 2
+
+בכלי – and a utensil has an identifying mark
+כמות שהוא – empty
+צבורי פירות – their identifying mark is their number or place
+שלשה מטבעות זה על גב זה – or more, and the one who announces [the finding of the lost coins] announces: “I have found coins.” And this one comes and says, such-and-such they were, and they placed this one on top of that one.
+
+Mishnah 3
+
+אחר הגפה – the closing of a wall of wood or of reeds
+גדר – of stones
+גוזלות מקושרין – with their wings, and this is how everyone ties them up, and a tie like this is not an identifying marker.
+לא יגע בהן – for we say that these people cause them to be hidden for if he took them, there would be no [identifying] sign among them for their masters; therefore, they leave them until their owners come and take them.
+מכוסה לא יגע בו – for this is not a lost object that a person would be careful/warned about it (see Deuteronomy 22:3): “…[and so too shall you do with anything that your fellow loses and you find:] you shall not remain indifferent,” for it is guarded.
+מצא בגל ובכותל ישן הרי אלו שלו – because he is able to say to the owner of the heap of stones and to the owner of the wall – that these were of the Amorites transmitted [them] to our fathers, and only that there would be in it rust/mold that it would be known that for a long time it was hidden there.
+מחציו ולחוץ – in one of the cavities in the wall that are close the public domain, and if he found it from the half of its thickness towards the outside, it is his, for we say that one of the people in the public domain placed it there and forgot [about it], and the rust/mold that is upon it is proof that for a long time it was there and certainly the owners despaired of [retrieving] it. And this law is specifically concerning a golden strap or a piece of silver or something akin to this. But if it was in a utensil and inside of it was money even though the utensil is outside, behold it is his. But if the utensil was inside, it belongs to the owner of the house.
+אפילו בתוך הבית הרי אלו שלו – and he did not know whose they are and the owners despaired [of getting it back].
+
+Mishnah 4
+
+מצא בחנות הרי אלו שלו – we are speaking of a thing that has no identifying mark. Since that which fell from him, he despairs [of recovering] since everyone goes into there.
+בין תיבה – that the storekeeper sits in front of it, and always takes from it, and gives in front of him and sells, and the money that they give him, he gives into , and nothing falls other than from the hand of the storekeeper.
+לפני שולחני הרי אלו שלו – for we say that it fell from those who come to exchange monies, for the table separates/forms a partition between the money-changer and the monies that were found; and if they [fell] from the money-changer, they would have to be found between him and the seat where the table is placed upon it.
+הלוקח פירות מחבירו וכו' – as for example, when his fellow is a traveling vendor/merchant who takes this grain or these fruit/produce from many people and he does not know from whom these are. And because they lack an identifying mark, the [original] owners have despaired [of recovering them]. But if he who sold the produce/fruit picked them himself from his property, then certainly these monies are his, and he is obligated to return them.
+ואם היו צרורים – the tie or their number is an identifying mark.
+
+Mishnah 5
+
+בכלל כל אלה – it included among "כל אבדת אחיך" / “anything that your fellow loses” (Deuteronomy 22:3).
+ולמה יצאת – [It is connected to] "ותן תעשה לשמלתו"/”the same as his garment” (Deuteronomy 22:3).
+מה שמלה מיוחדת – an undefined garment contains an identifying mark, and every garment has owners who claim it, that it was made by the hands of an individual and did not come from something ownerless.
+אף על פי שיש לו תובעים – which excludes something that is despaired over. And it is despair, for he learned it as he said: “Woe is he, for his monetary loss.”
+
+Mishnah 6
+
+שכניו – neighbors of the place where the loss object is located, lest it is theirs.
+כדי שילך – everyone לביתו בשלשה ימים – from when he would hear the announcement and know if he had lost nothing. And if he sees that he lost [it], he would go back for three days, and announce it for one day [saying]: “I lost [it] and these are its identifying marks. And the Halakha is according to Rabbi Yehuda. And when the Temple was destroyed, they [i.e., the Rabbis] established that they would announce it in the synagogues and House of Study. And when the violent men increased (alternatively: one of is in possession of property bought from one who obtained it by force or confiscation), who said that all losses belong to the king, the [Sages] established that he should announced it his neighbors and those who know him and that would be sufficient.
+
+Mishnah 7
+
+כל דבר שעושה ואוכל – if the lost object is something that you can feed it the reward of your work, like a bull or donkey.
+יעשה ויאכל – and the finder cannot sell it, for every person is comfortable with his animal that he knows already and has taught appropriately, and he is not liable to deal with ever. But chicken and large animals, he must deal with for twelve months; calves and foals/young asses which graze, that is they don’t raise them as a dealer in fattened animals/who fatten animals for sale, and similarly, kids/young animals and lambs, which we care for three months. And calves of Pitos (???) we deal with them for thirty days. Geese and male chickens: the small ones we take with for thirty days and the large ones that eat a great deal, we take care of for three days; from here onwards, he takes them for himself and estimates their value, or sells them to others and leaves the money with himself.
+לפיכך אם אבדו חייב באחריותן – since the Rabbis permitted him to make use of them, even though he does not use them, it is as one who uses them, and he is liable for their surety (i.e., mortgaged property/property that may be resorted to in the event of non-payment) [if lost]. And the Halakha is according to Rabbi Tarfon, in the value of the lost object that he sold. But the monies themselves of the lost object, such as those monies that he found in a purse/bag or three coins one on top of another, he cannot use at all.
+
+Mishnah 8
+
+אחת לשלשים יום – that they grow moldy when they remained unopened. And all of their books were made like a blank parchment.
+גוללן – from their beginning to their end in order that air can enter them.
+בתחלה – what he had never studied ever, because he would have to them remain open before him.
+ולא יקרא אחר עמו – because this one pulls it towards him and the other pulls it towards him and it rips.
+שוטחה לצרכה – so that the air can reach it and it would be eaten by moths
+לצרכן – since their grow moldy in the the ground, and this is the manner of preserving them. And therefore, one uses them from time-to-time.
+אבל לא לשוחקן – but not to use them for a long time until they become worn-out.
+לא יגע בהן – gold does not become moldy in the ground and similarly glass/crystal, because it is so easy to be broken.
+שאין דרכו ליטול – something that is disgraceful/shameful for him. And the Torah said (Deuteronomy 22:3): “you must not remain indifferent.” There are times when you may be indifferent, such as an old person as it is not befitting his honor.
+
+Mishnah 9
+
+איזו היא אבידה – that it is recognized that its owners do not know that it is there.
+אין זו אבדה – and he is not liable to return it, as he knowing placed it there.
+רצה בין הכרמים – where it damages its legs
+השב תשיבם – The Torah widened the scope of the law of returning [things]
+לא יאמר לו: תן לי סלע – for this one says to him: if you had done your work, you would have increased your labor; now, according to what you have taken pains with, take.
+כפועל בטל – how much a person wants to take and lessen from his payment to be idle from this heavy labor which he is engaged with and [rather] do easier labor like this.
+אם יש שם בית דין – if he does not want to be idle from his work, where his salary is greater, what should he do? If there are three men there, he can make a condition before them and say: See that I am paid such-and-such. And it is impossible to be idle to take a small salary. If you would say that I should take my full salary, I will deal with the return of this lost object.
+שלו קודם – and he sets aside the lost object
+
+Mishnah 10
+
+מצאה ברפת – and even though it is not guarded, such as it not being locked.
+ואם היתה בבית הקברות – and he is a Kohen, he shall not defile himself for it. For the return of a lost object is a positive commandment (Deuteronomy 22:1): “you must take it back to your fellow,” and the defilement of a Kohen is a positive commandment of “they shall be holy [to their God]” (Leviticus 21:6), and the negative commandment (Leviticus 21:1): “none shall defile himself for any [dead] person among his kin.” But a positive commandment does not override/supersede a negative commandment and a positive commandment.
+אי שאמר לו אל תחזיר – And the lost object is in the place where it is commanded to be returned to, he should not listen to him, as it is written (Leviticus 19:2): “You shall each revere his mother and his father, and keep My sabbaths: [I the LORD am your God].” If your father tells you: “Violate the Sabbath day,” do not listen to him and similarly with all of the rest of the commandments.
+הלך וישב לו – the owner of the donkey
+מצוה מן התורה לפרוק – for free
+אבל לא לטען – for free, but for payment
+ר"ש אומר: אף לטעון – And the Halakha is not according to Rabbi Shimon.
+רבי יוסי הגלילי אומר וכו' – And the Halakah is not according to Rabbi Yosi [HaGlili].
+
+Mishnah 11
+
+אבידתו קודמת – that the Biblical verse said (Deuteronomy 15:4): “There shall be no needy among you” – be careful that you should not yourself be needy.
+של רבו קודמת – and he (i.e. your teacher) will be a distinguished scholar, that you learned most of your wisdom from him. And similarly, all of these mentions of his Rabbi in our Mishnah – where he precedes his father, is only when he is the Rabbi from whom he has learned most of his wisdom from.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+המפקיד. ולא רצה לישבע – the oath of the bailees, for he was able to make himself exempt if he took an oath that he did was not negligent with it and did not make illegitimate use of it.
+למי שהפקדון שלו – for since he paid, he has acquired all of its indemnities. And even if he did not pay but rather since he said in the Jewish court that he would pay, he has acquired all of the indemnities. There is no difference made between double indemnity or four/five times the indemnity.
+
+Mishnah 2
+
+השוכר פרה מחבירו – and the renter/leasee stood and lent it (i.e., the cow) to another with the permission of the lender. But if the leaser had not given permission, we establish that a bailee who transferred [an object] to another bailee is liable.
+ישבע השוכר – to the leaser
+שמתה כדרכה – and is exempt [from payment], for the renter is exempt from unavoidable accidents.
+והשואל – who is liable for unavoidable accidents , pays the renter, with an oath that he swears to the landlord.
+אמר רבי יוסי: כיצד הלה עושה סחורה וכו' – And the Halakha is according to Rabbi Yosi.
+
+Mishnah 3
+
+אמר לשנים: גזלתי לאחד מכם – And they do not make a claim against him at all, but he wants to fulfill [his responsibility] according to heaven.
+נותן לזה מנה ולזה מנה – but two who make claim and he admits that the stole from one of them, every one takes an oath that he stole from him. The Sages imposed a fine upon him because he translated on לא תגזול/”you shall not commit robbery” (Leviticus 19:13); and similarly, two who make a claim against one, each one says: “My father deposited with you a Maneh.” And he states: “The father of one of you left with me a Maneh but I do not know which one [of you];” each one of them swore that his father left with him a Maneh, and he gives a Maneh to this one and a Maneh to that one. For he had committed an act of negligence against himself for he should have paid attention and to remember who left with him the Maneh.
+
+Mishnah 4
+
+שנים שהפקידו אצל אחד זה מנה וזה מאתים – such as the case where both of them deposited together one before the other.
+נותן לזה מנה ולזה מנה וכו' – that he said to them: you who were not particular together, and you did not suspect each other, lest his fellow would claim the two-hundred. I also do not deceive myself to be particular about who gets the two-hundred. And they make it as if they placed all three-hundred in one bundle/bag , so they would not have to be particular about what one party has in it and what his fellow has in it.
+מה הפסיד הרמאי – for he will never admit the truth.
+
+Mishnah 5
+
+וכן שני כלים – For the Rabbis, it is necessary for him. For not only this, but also that are taught. Not that it is necessary for one to have a Maneh and the other to have two-hundred Maneh, for there is no loss through the breaking of a utensil, the rabbis said that he should give to this one a Maneh and to that one a Maneh, but even with two utensils where there is loss that it is necessary to break to larger utensil to give from it the monetary value of the smaller one, and when Elijah comes, it is found that the owner of the larger utensil loses when his utensil is broken. And I might think that in this the Sages agree with Rabbi Yosi that everything is left aside until Elijah will come, but it comes to teach us the exact opposite. And the Halakha is like the Sages.
+
+Mishnah 6
+
+אבודים – through mice or decay
+לא יגע בהן – to see them since each person wants his Kab from the nine Kabim of his fellow. His Kab is beloved to him because he had toiled for it, from the nine Kabim of others that he would purchase with their monetary value if he would sell them. And the Rabbis said that he should not touch them, for they have not lost other than up to the diminution that is explicitly mentioned in our Mishnah: for wheat and rice Nine half-Kabim to a Kor, etc. But if they lost more than their diminution [in value], the Sages agree with Rabban Shimon ben Gamaliel that they sell them in the Jewish court. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+המפקיד פירות אצל חבירו – and that which was deposited was combined with his produce and he was doubtful from them and did not know the measure of what he had consumed. And when he comes to restore them, he should take out the loss, deducting what they normally deduct [due to the produce 3consumed by mice].
+תשעה חצאי קבין לכור – A Kor = 30 Seah and Seah = 6 Kabim.
+הכל לפי הזמן – As such for each and every Kor.
+הכל לפי הזמן – for each and every year he should duct for him such-an-amount
+מה איכפת להו לעכברים – Such-[an-amount] they eat from a small portion just like from a large portion. Therefore, nine and one-half Kabim per year whether from a Kor or from ten Korim.
+אם היתה מדה מרובה – that he deposited with him a lot, from ten korim and upwards, he should take out the losses.
+מפני שהן מותירות – for during the days of the granary when they deposit the wheat which is dry, and in the rainy days, when they return it, it blows up. And regarding the consumption by mice, the loss is not so great for each Kor, the mice do not eat all that much from the ten Korim. Therefore, their blowing-up [in the rainy season], restores what the mice consume. And the Halakha is not according to Rabbi Yehuda nor according to Rabbi Yohanan ben Nuri. And all of these measures are [what applies] in the Land of Israel and during the days of the Tannaim, but in other lands at these times, all is dependent upon what the seeds normally lose in that particular country and time.
+
+Mishnah 8
+
+יוציא לו שתות יין – if he deposited with him wine and it got combined with his, the wine vessel absorbs one-sixth.
+רבי יהודה אומר: חומש – since the ground from which they made the wine-vessels in the place of Rabbi Yehuda absorbed one-fifth. And everything is according to the place.
+אף המוכר וכו' – Just as they said that there are lees with the depositor , so too they said regarding the seller. For one who sells oil to his fellow and always gives him from his barrels refined oil which is sufficient from him, the purchaser accepts upon himself to deduct from him a log-and-a-half from the walls of the sediment for every one-hundred log. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 9
+
+לא יחדו לה הבעלים מקום – in the house of the bailee, to say to him: “lend me this corner.”
+לצרכו – to use it
+לצרכה – that was in a place that it is close to being broken.
+אם משהניחה – that he completed his usage [of it], he placed it in a well-guarded place. Whether he carried it initially for his own needs, whether he carried it for its needs, he is exempt, since we say from he returned it, it is in the owners’ domain as [it was] originally, and concerning it, he is nothing other than an unpaid bailee and is exempt from its unavoidable accidents. And even though he did not inform its owners to say, I took it and returned it. The first part of our Mishnah [is according to] Rabbi Yishmael who said regarding a person who stole a lamb from the flock and [later] returned it to its place, that he is exempt for we do not require the knowledge of the owners. And that which teaches that the owners did not specify a place for it as he returned it to its place after it was used for his needs, that he is exempt, and even though he did not inform the owners, he did return it to its designated/unique place. But even if the owners did not designate a specific/unique place, that when he returned it, it was not to the designated/unique place, he is exempt, for since he returned it to the protected/guarded place, that we did not require the knowledge of the owners.
+ובין שהניחה לצרכו חייב – this end [of the Mishnah] is attributed to Rabbi Akiva, who said that a person who steals a lamb from a flock and returned it to its place and it met with an accident, he [i.e., the person who stole it] is always liable, until he informs the owners that he stole [the lamb] and returned [it]. And here also, after he used it for his own needs, and became a thief, regarding it, even though he left it (i.e., the lamb) in a guarded place. And that it is taught at the end [of the Mishnah] , “that the owners designated a particular place, we say that it was not necessary; it was not necessary that they did not designate that he is liable when he placed [the lamb], after he used it for his own needs, for he did not place it in the designated place for it, but even if they (i.e., the owners) designated a place, when he returned and put in its place, he is liable, for we require the knowledge of the owners. And the beginning of the Mishnah is [according to] Rabbi Yishmael and the end of the Mishnah is [according to] Rabbi Akiva. And this is how we establish it in the Gemara.
+
+Mishnah 10
+
+צררן – in his kerchief/scarf
+והפשילן לאחוריו – even though that this is high-level guarding, he is liable, for a person who carries deposited monies from place to place, they lack guarding other than in his hand, as it is written (Deuteronomy 14:24): “Wrap up the money (in your hand) [and take it with you to the place that the LORD your God has chosen].” Even though they are wrapped up, they will be “in your hand.” And if it is in the house, they lack [appropriate] guarding other than in the ground, or in the wall, in the handbreadth closest to the ceiling or the handbreadth closest to the ground. For it is not the manner of thieves to search there. But if he guarded it in another manner, he is negligent and liable, other than if initially, he made a condition with the depositor that for this condition he will accept the deposit, that he would not be liable for all of these forms of guardianship.
+לבנו ולבתו הקטנים – but for adults, they take an oath that they guarded in the [appropriate] manner of bailees and are exempt. But we do not say regarding this that a bailee who transferred [the object] to another bailee is liable, for it is the way of a person to entrust what has been deposited in his hand – in the hand of his wife and his children. And all who make a deposit, with the knowledge that when he deposits something, that the one commissioned will give them into the hands of his wife and/or his children.
+
+Mishnah 11
+
+אם צרורין – and signed, or tied with a distinctive tie
+לא ישתמש בהן – but if they are not signed or tied with a distinctive tie, even though they are wrapped, they are as permissible and as if they were not tied at all, and it is permissible to use them.
+חייב באחריותן – and even if they were not used, he is [considered] regarding them as a paid bailee, because he is able to use them, and he liable for theft and loss. And if they were used, he is like a lender towards it and he is liable even for unavoidable accidents.
+רבי יהודה אמר: כשולחני – and the Halakha is according to Rabbi Yehuda
+
+Mishnah 12
+
+ילקה בחסר וביתר – from what the deposit is missing and/or how much it increased, such as the case where a person deposited with him a ewe/sheep laden with wool, or pregnant, and it was sheered or it gave birth after he misappropriated it/made illegitimate use of it, he pays for it and for its shorn wool or its offspring, and it results that he is flogged for how much it became [worth] less, or increased, for if it had become pregnant or laden with wool while she was with him, he pays for it as it was laden or pregnant as it is currently, and he is flogged for an increase/addition.
+ובית הלל אומרים: כשעת הוצאה – From the house of the owners, and if is laden, it is laden, and if it is bare, bare.
+רבי עקיבא אומר כשעת התביעה – as the deposit is (i.e., the condition of the animal) at the time that of its appearance in court, as it is written (Leviticus 5:24): “…He shall pay it to its owner when he realizes his guilt.” He shall give like he is on the day of his guilt, on the day when he is found guilty in court. And the Halakha is according to the School of Hillel.
+החושב לשלוח יד בפקדון – he said in in the presence of witnesses, “I will take his the deposit of so-and-so for myself.”
+בית שמאי מחייבים – As it is written (Exodus 22:8): “In all charges of misappropriation –[pertaining to an ox, an ass, a sheep, a garment, or any other loss, whereof one party alleges, ‘This is it,’]…” from the time that he spoke to misappropriate, he is considered negligent.
+עד שישלח בו יד – As it is written (Exodus 22:7): “…that he has not laid hands on the other’s property.” And this, “In all charges of misappropriation” (Exodus 22:8), the School of Hillel expounds upon this. He says to his servant or to his agent to misappropriate the deposit. Froom when is he liable? There is a teaching in the Scriptural text to intimate, the text reads: “In all charges of misappropriation” (Exodus 22:8).
+כיצד? הטה את החבית – Now he explains the words of the School of Hillel, and there are books which don’t read "כיצד"/how? And it is a matter for itself.
+ונשברה – after a time
+אינו משלם אלא רביעית – misappropriation does not make one liable for unavoidable accidents until he takes possession by drawing/seizing an object or lift it up which is acquisition.
+הגביהה ונטל – not exactly took, for when it is lifted up in order to to take [something], he is liable for an unavoidable accident, even if he didn’t take anything from it. But if he took a fourth of a Log (a LOG = 6 eggs in volume) from the barrel, and the rest of the wine in the barrel fermented afterwards, even though he did not lift the barrel up, he pays for all the wine, for he caused the wine to ferment, and it is his act that helped it [get sour] (see Bava Metzia 44a).
+
+Chapter 4
+
+
+
+Mishnah 1
+
+הזהב קונה את הכסף – Each thing that is considered to be a coin and currently passing to be given in expenditure (of money), it has the law of coinage. But where it is not considered to be a coin and currently passing, it has the law of merchandise. And his taking possession by drawing towards one’s self the object to be acquired is the establishment of the matter. Therefore, from when one draws [towards oneself] the gold denar, the second has acquired the silver denar in whatever place they are, and neither one of them can retract in this, for the golden denars are [considered] produce in regard to the silver denars.
+והכסף אינו קונה את הזהב – since the silver denars are currently passing in expenditure [of money], they have the law of money with regard to golden denars. And if one [of them] pulled the silver denars, the other did not acquire the golden denars, until he pulls [the golden denars], for the money does not purchase, and that is the reason also why cooper acquires the silver, for pennies of copper whose passing is not so important [in the expenditure of money], they are produce in regard to the silver denars, and the silver does not purchase the copper.
+מעות הרעות – which became invalidated
+אסימון – that was made in the manner of current coinage but it still had not stamped upon it a feature.
+כל המיטלטלין קונין זה את זה – if he exchanged these for those, since the one that pulled/drew towards one’s self, the other fellow acquired [the other object]. And this word כל/”all” – includes even a purse filled with money [in exchange] for a purse filled with money.
+
+Mishnah 2
+
+נתן לו מעות ולא משך ממנו פירות יכול לחזור בו – [both] this one and that one. And it is an ordinance of the Sages, for according to the Written Torah, money does acquire, as we found concerning property dedicated to the Temple, as it is written (Leviticus 27:19): “[and he shall give the money] and it shall pass to him.” And what is the reason that they said that pulling/drawing towards one’s self acquires and not money? It is a decree lest the purchaser leave his acquisition in the seller’s house for long time and a fire spreads in the seller’s neighborhood and he would not be troubled to do what was required to save [what he sold]. Therefore, they placed them in his permission to retract from it (i.e., the sale) if he desired, for since if they increased in value while in his possession, it would increase [in value] and he would retract from the sale and the profit would be his. It is considered by them to be his and he would go to the trouble to save [it].
+אבל אמרו מי שפרע וכו' – even though he is able to retract from [the sale]. We curse him in the Jewish court and say about him: He who punished the men of the generation of the Flood and from the generation which witnessed the separation of races (i.e., the Tower of Babel) and from the men of Sodom and Gomorrah and from the Egyptians who drowned in the sea, he will punish him who does not stand by his word (although the court cannot compel him – see Tosefta Bava Metzia 3:14; Talmud Bava Metzia 47b), and afterward he returns to him his money.
+רבי שמעון אומר: כל שהכסף בידו ידו על העליונה – Rabbi Shimon is referring to the matter of the First Tanna/teacher [of our Mishnah] who said: “he gave him money, but [the other] did not draw from him towards himself the merchandise – may retract,” whether it is the seller or the purchaser, and Rabbi Shimon comes to say that sometimes the person who has the money in his hand, the seller, who received the money, has the upper hand, and it is in hand to uphold the sale if he wants, but the purchaser cannot retract in it, such as [for example], the attic of the purchaser was lent to the seller, for now if the seller wishes that the sale is upheld, the purchaser cannot retract, even though he has not pulled the object towards himself. And what is the reason why the Rabbis have stated that “pulling” acquires and not money? It is a decree lest the seller will say to the purchaser: “your wheat has burned in the attic;” here where it is the attic of the purchaser, if a fire broke out , he would trouble himself and bring it (i.e., the wheat). But the Halakha is not according to Rabbi Shimon, but rather, even though the attic of the purchaser has been lent to the seller, all the while that he has not drawn [the wheat] towards himself, he can retract, whether he is the purchaser or the seller.
+
+Mishnah 3
+
+האונאה ארבעה כסף – four silver MAOT in which there are six MAOT in a denar, and the SELAH is four denarim.
+מעשרים וארבעה כסף לסלע – if the purchase was in SELAH monies which is twenty-four MAOT, for now it would be that overcharging is one-sixth to the purchase, he would be liable to restore to him all of his overcharging [which is] four silver [coins].
+עד מתי מותר להחזיר – he who was defrauded, and that the Mishnah used the language of מותר/”permitted” to teach us that it is not possible, for even he who is punished to return the purchase or that he should give him [back] his overcharge.
+עד כדי שיראה – the purchase to the traveling merchant or to his relatives. And if he delayed further, he renounced on his overcharging and the seller will always retract, for the purchase is not in his hands that he is would be able to show it to the traveling merchant or to his relatives if he had been overcharged. And if it becomes known that a thing came into his hands like that which is similar to his sale and he knows that he erred and was silent and did not make a claim, he cannot retract and make a claim for he has renounced it.
+ושמחו תגרי לוד – who were experts in business and sell at a high price. But the Halakha is not according to Rabbi Tarfon.
+
+Mishnah 4
+
+אין אונאה לתגר – because is an expert and without further qualification pardons him, and this that he sold, because it happened by chance another sale. And now, it had been established to retract. Bu the Halakha is not according to Rabbi Yehuda.
+מי שהוטל עליו ידו על העליונה – he who was defrauded.
+תן לי מעותי – if the purchaser had been defrauded. And our Mishnah is according to Rabbi Yehuda the Prince. But the Halakha is not according to him, but rather if overcharging is one-sixth, he purchased and returns the overcharged [amount]. If it is greater than one-sixth, the purchase is nullified.
+
+Mishnah 5
+
+כמה תהא סלע חסרה – current coinage it is always rubbed and is lacking [in its weight]. How much should it be lacking and if one spent it there would be no fraudulent representation (which would invalidate the transaction)?
+ארבעה איסרין – for every Sela.
+איסר לדינר – and it is one out of twenty-four, for six Me’ah of silver is a Denar, a M’ah is two Pundiyonim and a Pundiyon is two Issarim.
+ארבעה פונדיונים – one out of twelve.
+שמונה פונדיונים – one-sixth, and such is the Halakha.
+
+Mishnah 6
+
+בכרכים – where there is a money-changer; until he can show it to the money-changer.
+בכפרים – where there is no money-changer.
+עד ערבי שבתות – who comes to spend it on Fridays for Sabbath meals, for then he would know if he is able to spend it and receive it (i.e., its equivalent value) from him.
+ואם היה מכירה – this is how it should be understood: if he is a righteous individual, and wants to act with equity, if he recognizes that it is the Selah that he gave him, he will accept it from him even after twelve months.
+ואין לו עליו אלא תרעומת – this is how it should be understood: and the other who is not a righteous individual and did not want to accept it from him, he has nothing against him other than a complaint/quarrel against him; and he himself who caused him personal loss, in that he did not return it at the appropriate time.
+ונותנה למעשר שני – he is speaking of the loss according to the measure of fraud, and he gives it for Second Tithe at its equivalent value, and does not worry because of the uncoined metal which Second Tithe cannot be redeemed for other than a coin which has a form, for it has the name of a coin upon it, and whomever does not take it at its equivalent value as a valid coin, other that something like a piece of silver or gold bar (as opposed to a coined metal), is not other than an evil person.
+
+Mishnah 7
+
+האונאה ארבעה כסף – for the purchase of a Selah which is a twenty-four silver Ma’ot. It is found that fraud is one-sixth as we have said. And [the Tanna of the Mishnah] repeated it because he had to teach about pleas/claims which are two silver Ma’ot (see Mishnah Shevuot, Chapter 6, Mishnah 1).
+הטענה שתי כסף – for there is no oath imposed by the judges on a claim which is less than two silver [M’ah], for his plea is equivalent to two silver M’ah that I have in your hand, and he would admit from them the equivalent of a Perutah/penny, and denies the rest, or he admits to the entire thing and denies a Perutah.
+ההודאה שוה פרוטה – to be a partial admission that he would be liable to take an oath.
+המוצא שוה פרוטה – but less than this, he is not obligated to announce, as it is written (Deuteronoomy 22:3): “[…and so too shall you do with anything] that your fellow loses [and you find: you must not remain indifferent],” except for a lost object that is not worth the equivalent of a Perutah.
+יוליכנו אחריו – if he admit that he swore falsely, for then, he has no atonement until he actually returns it to his hand, and not to the hand of his agent, as it is written (Numbers 5:7): “…giving to him who he has wronged.”
+
+Mishnah 8
+
+האוכל תרומה – the Great [Priest’s Due] (i.e., 2%). A foreigner (i.e., non-Kohen) who ate the Great Terumah/Priest’s Due.
+ותרומת מעשר – a tithe from a tithe (i.e., the gift that the Levite gives to a Kohen – one-tenth of what he receives).
+ותורמת מעשר של דמאי – He who purchases grain from an ignoramus, needs to separate the tenth-of-a-tenth, but not the Great Priest’s Due, for everyone was careful with it.
+וחלה וביכורים – all of these five are one, and all of them are called “Terumah”/Priest’s Due, and from one denomination they come.
+נטע רבעי – he derives "קודש"/”holy” (Leviticus 19:27) from "קודש" /”holy” (Leviticus 27:30) from Second Tithe, that one adds one fifth, and both of them are all considered one thing, since from one Biblical verse they are derived, since they are derived from Second Tithe.
+ומעשר שני שלו – exactly, and he adds one-fifth, since it is written (Leviticus 27:31): “[If anyone wishes to redeem] any of his tithes, he must add one fifth to them.”
+הקדשו – and not of others, for the word "המקדיש"/”who consecrates (Leviticus 27:19 – “And if he who consecrates the land wishes to redeem it, he must add one-fifth to the sum at which it was assessed, and it shall pass to him.”) is written.
+הנהנה – inadvertently, is liable for a sacrifice of sacrilege (i.e., unlawful use of sacred property) and one-fifth.
+
+Mishnah 9
+
+אלו דברים שאין להם אונאה וכו' – as Scripture states (Leviticus 25:14): “When you sell property to your neighbor, or buy any from your neighbor, [you shall not wrong one another],” a thing that is acquired from hand to hand, excluding land which are not movables, excluding slaves which is juxtaposed to land; excluding documents. As it is written (Leviticus 25:14): “When you sell property…” a thing whose essence is sold and whose essence is bought, excluding documents which do not stand other than for seeing what is in them. Things dedicated to the Sanctuary/Temple, Scripture states, “[you shall not wrong] one another/one’s brother, and not dedicated to the Temple.
+לא תשלומי כפל – it is written in the pleading of the claim of the thief (Exodus 22:8): “In all charges of misappropriation” – a generalization; “pertaining to an ox, an ass, etc.,” – a specification; “or any other loss” – he has returned and made a generalization. A generalization, a specification and a generalization, you only judge what is like the specification. Just as the specification is explained as something that is movable and its essence is money, , even all things that are movable and its essence is money. This excludes land which is not movable. This excludes slaves which are juxtaposed to land. This excludes documents even though they are movable, their essence is not money. Dedications to the Temple, Scripture said, “to his neighbor/fellow” (Exodus 22:8); his neighbor/fellow, and not to that which is dedicated to the Temple.
+ולא תשלומי ארבעה וחמשה – If a person stole and slaughtered or sold an ox or a sheep dedicated to the Temple, for the four and five-times payment (Exodus 21:37 – “When a man steals an ox or a sheep, and slaughters it or sells it, he shall pay five oxen for the ox, and four sheep for the sheep.”), the All-Merciful stated, and not three-times payment for the sheep and four-times [payment] for the ox, for the since it is excluded from double [payment]. Deduct one from it, for the double [payment] is for someone who slaughters or sells, which are included in the four and five-times payment.
+נושא שכר אינו משלם – as it is written (Exodus 22:9): “When a man gives to another…” – generalization; “ “an ass, an ox, a sheep” – a specification; “or any other animal to guard”- a generalization. A generalization, a specification and a generalization, you do not judge other than what is like the specification. Just as the specification is explained as a thing that is movable, etc. Things dedicated to the Temple – Scripture said: “his fellow/neighbor,” and not something dedicated to the Temple.
+קדשים שחייב באחריותן – He said, a burnt-offering is upon me and he separated it and it became blemished/defective or he sold it.
+יש להם אונאה – for since if it died or it was stolen, he is liable for it [by replacing it], which is his, and we call it (Leviticus 25:14): “you shall not wrong one another.”
+
+
+מרגלית ובהמה – because a person wants to pair them. Whomever has a nice ox for ploughing will go around after another that is like it [to join it with the other with a yoke] for if he comes to join under a yoke a weak ox with a healthy [one], it would ruin the healthy one, and similarly a nice precious stone to be filled with its partner with gold from the individual [stone]. But the Halakha is not according to Rabbi Yehuda nor according to Rabbi Shimon.
+
+Mishnah 10
+
+כל אונאה בדברים – as it is stated (Leviticus 25:17): “Do not wrong one another, but fear your God; [for I the LORD am Your God],” this is stated with regard to the wrong one does with words, for their goodness nor their evil is not given to be recognized other than in the heart of the person who speaks who knows if for evil he intended them or for good.
+
+Mishnah 11
+
+אין מערבין פירות בפירות – the house owner who says to his fellow – that the produce of a certain field I am selling to you, he should not mix with them the produce of another field.
+ואין צריך לומר חדשים בישנים – He agreed to sell him old [grain], he should not mix with them new [grain], for the old are dry and make more flour than the new.
+מפני שמשביחו – the hard improves the soft, therefore, if he agreed with him [to sell him] soft and mixes into it hard, but if he agreed with him [to sell him] hard, he should not mix into it the soft.
+איןי מערבין שמרי יין – from this barrel with wine from a different barrel.
+אבל נותן לו את שמריו – of the wine itself.
+לא ימכרנו בחנות – a penny for a penny.
+אלא אם כן הודיע – to each one of them that water is mixed in with it.
+ולא לתגר – they should not sell them together, and even though they informed him, for he doesn’t take it other than to deceive and to sell it in the store.
+מקום שנהגו להטיל מים ביין – and specifically between the vats he can put [water’ for since they practiced thus, there is no error, for all the wines are in the presumption of such.’
+
+Mishnah 12
+
+התגר נוטל מחמש גרנות – for everyone knows about him that they were not grown in their fields, and that he purchases from many people and with the presumption that they purchase from him [as well].
+מגורה – storehouse where they collect grain. A granary, where they thresh the grain and it is the manner of the traveling merchant to purchase from house owners at the time of the granary and to bring them into his own storage facility.
+פיטס – a huge vessel.
+ובלבד שלא יתכוין לערבן – to publicize to purchase the majority from a praiseworthy place and to mix in it from another place, and his neighbors think that all the produce is from the same place.
+ולא יפחות את השער – to sell it cheaply, because he is accustomed to come with him and overwhelms the food of his friends.
+זכור לטוב – and as a result of this, those who store produce sell it cheaply. And this is the Halakha.
+גריסין – beans that are ground in the millstone, one for two.
+לא יבור – the worthless matter/refuse , because since hey look nice, he raises their price a great deal from the price of the refuse that he took from them.
+וחכמים מתירין – for the purpose is able to see and to distinguish how much the refuse that he has sifted costs from those that others have. And it is good for him to raise their price of those that are sifted out of great effort. And the Halakha is according to the Sages.
+שלא יבור מעל פי המגורה – upwards to show the nice ones, but the refuse that is within it, he did not sift.
+לפי שאינו אלא כגונב את העין – with this sifting.
+מפרכסין – they repair them and make them more beautiful.
+לא את הדאם – a Canaanite slave who stands to be sold.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+איזהו נשך שהוא נושך – that he took from him what he (i.e., the other) didn’t give him.
+המרבה בפירות – he increases the reward for himself with produce, and whether by the loan of money or whether by the loan of produce it is interest, for he increases his money. But the concluding part of the Mishnah deals with Rabbinic interest, as it explains – which through the means of commercial transactions.
+דינר זהב – twenty-five silver denars.
+וכן השער – Such is how they were sold in the city, and it was permissible for him to give money now on the condition that he would give him the wheat all the days of the year with these monies according to the monetary rate, and even though that he doesn’t have the wheat right now. It is taught [in the Mishnah] of our chapter (Mishnah 7):, “when the market price is out, you may purchase, for although he (i.e., the seller) has not goods as yet, others have,” and this seller can purchase them now with these monies.
+עמדו חטין בשלשים דינרים אמר לו תן לי חיטי – and this is permissible, if he gives him the wheat, but if he fixed a price to give him for them wine, it is prohibited, lest the wine become more expensive, for since he doesn’t have any wine. And even though he fixed a price with him according to the current market price of wine, and the market price had gone out. For since he doesn’t give him money that we would be able to say that he could purchase wine with these monies tha the received, but he makes the value of the wheat an obligation and to set a price on his obligation of wine, this is prohibited if he lacks wine. For if he had wine, it would be purchased to him from now to the person who comes to set a price on the obligation of wine, and when it went up in price, it was in his possession when it went up in price.
+
+Mishnah 2
+
+מרבים על השכר – the wages in money for waiting for the rental.
+ואין מרבין על המכר – the wages in waiting for the sale. And the reason is that the rental is not completely paid off until the end; therefore, when he takes from a Sela per month which is twelve Selas [per year], this is not the wages in waiting for the monies, for he was not obligated to pay him the rent until the end of the month, and that which he said to him: “if you give it to me now, it is yours for ten Selas, if he would give it to him early, he would forgive him the cost of the rental and diminish it for him  for less than its value. But regarding a sale, then you make use of the object and the law is to give the money, and when he (i.e., the seller) says to him (i.e., the buyer): “if from now you give me, it is yours for one-thousand zuz, which is its cost and if it has already been at the granary, it is the reward for waiting for the monies [and is forbidden, as interest].
+מכר לו את השדה – And the same law applies for movables, and all business, if he sold it to him for more than its worth with the wages for waiting for the monies, it is forbidden, for it is the dust of interest according to the Rabbis And all dust of interest (i.e., indirect interest), if he gave it, it is not reclaimed through judges, whereas stipulated/direct usury from the Torah, is reclaimed through judges [i.,e in court] (see Talmud Bava Metzia 61b).
+
+Mishnah 3
+
+הבא מעות וטול את שלך אסור – He who brings excess monies that are upon you [to bring] and take your field, it is forbidden to do this. As in such a case where the seller said to the purchase: Go bring me excess monies and you purchase it from now, therefore, it is forbidden to do this, for if the seller were to consume the produce during this period, when he (i.e., the purchaser) brings the money, it is found that this field was sold to him from the day of the sale, but this one (i.e., the seller) ate the produce as the reward while waiting for the monies. But if the purchaser would consume the produce from now, for perhaps he would not bring the excess monies and would return to him (i.e., the seller) what he had received and it would be that the field had not been sold to hm, for when he would bring it (i.e., the monies), it would be sold to him from now he told him, but he didn’t bring it, and the first monies are like a mere loan in regard to the seller, and he ate the produce with his payment.
+הרי היא שלו – in such a case as when he (i.e., the purchaser) said to him, buy it from now – if I don’t bring to you [the monies] from now until three years, it is not an Asmakhta (i.e., a collateral security with the condition of forfeiture beyond the amount to be secured – see Bava Batra 168a), but a complete purchase, for on the condition that he sold it completely, he would hold it from now with these monies and he would lower the price and sell (some of the movable goods in order to raise the money – see Bava Metzia 77a), and he who received it, if he would return him his monies within three years, would receive them, and the produce would be left in the hand of a third-party, and if the borrower returned his monies to the lender within the three years, he would release the produce to the borrower, and if not, he would give the produce to the lender, for the field was sold to him at the time of the loan, and that loan was the cost of the field.
+
+Mishnah 4
+
+אין מושיבין חנוני למחצית שכר – the owner shall not say to the storekeeper: “Behold produce is sold in the market at four Seah for a Sela, and you sell them for pennies in the store and profit a Sela . Here is produce; return and sell them in the store and the we will [equally] divide the profits.” And the reason for the matter is that we have established this business that half of it is a loan and half of it is a deposit. A regular person who receives goods for half of the earnings, takes upon himself the responsibility for half of the principal and for accidents and the risk of reduction of prices (see Bava Metzia 64b). Therefore, that one-half since he has taken liability for accidents, it is considered a loan with him, for it is an estimation with the monies according to the market rate and the decision is tha the make take half of the profit. It is found that when he is engaged with the half [of the investment] belonging to the owner which is a deposit with him with the reward of waiting of the monies of the loan, and therefore is prohibited, unless he (i.e., the owner) gives him the salary for his labors that he is engaged in with that half [of the monies – which is a loan] like an idle worker for that labor that he is [currently] idle from, if he is a carpenter or a blacksmith – how much he wants to take to be idle from heaven labor like this and to do easier work.
+אין מושיבין תרנגולים למחצה – to estimate the monetary value of the eggs for the owner of the chickens to have them is upon them to grow the chicks for one-half of the reward, when the chicks are worth more than the value of the eggs, for this person accepts the responsibility for half of the cost of the eggs, if they are ruined or if the chickens die. He has received half of monies as a loan, and he is therefore raising the second half as a salary in waiting for the monies.
+מזונו – the food that is produced with the chicks.
+ואין שמין עגלים וסייחין למחצה – now they are worth such and such, and he accepted for you to raise them for two years for half of the profits, and for half of the loss if they die.
+אבל מקבלים עגלים וסייחם – small [calves and foals] without estimation, for if they should die, he would not have to pay anything , and if they live, they would divide [the profits] between them.
+ושיהיו משולשים – which means that they have reached one-third of their growth, they are then divided up.
+ובחמור עד שתהא טוענת – a burden. This was the custom to raise them prior to division.
+
+Mishnah 5
+
+שמין פרה – a large [cow] or a large donkey, which are worthy for labor, and their work is all for the recipient [of their labor].
+למחצה – to divide the profit that they earn, in money and offspring
+לחלוק את הולדות מיד – when the time arrives for their division, which for a small animal is thirty days and for a large animal fifty days.
+שמין עגל עם עמו – and it is not necessary to give work and food to a calf but rather [only] to the mother. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+ומפרין על שדהו – the language of “being fruitful and multiplying,” and there are those who read this as ומפריז with the letter “zayin” (instead of a final “nun”), in the language of (Zechariah 2:8): “Jerusalem shall be peopled as a city [without walls, so many shall be the men and cattle it contains],” that is to say, extend his field. And this is what he would tell him [the tenant on a fixed rent payable in kind to the landlord]: “You are accustomed to take your field in stipulated rent for ten Kors per year; lend me two hundred zuz that I can spend to manure this field, to sow it and to plough it and I will increase the stipulated rent to twelve Kors per year and I will return your monies” – this is permitted because it is as if he does more business him through these two Kors because he rents from him a good and praiseworthy field that his rental is better than the rental of a bad field.
+
+Mishnah 6
+
+אין מקבלין צאן ברזל – all mortgaged property (or property which may be resorted to in case of non – payment) are upon the receiver, and he placed upon them (i.e., the property) his resources, and all the time that he (i.e., the borrower) does not give him his monies, they divide the profit/wages. And even though this is an extraneous Mishnah, for it is taught in the Mishnah above (Mishnah 4), that they do not set up a storekeeper for half the profit because he receives on it one-half with loss, all the more so, here, when he receives all the mortgaged property upon it. They took it (i.e., the language) because of the concluding section of the Mishnah: “but they do accept a flock on ‘iron terms’ from the heathens.
+מדעת הנכרי – such as the case where an Israelite borrowed money from a heathen at interest and he requested to return them to him. He found another Israelite and said: give them to me and I will credit you (see Bava Metzia 69b) in the manner that you credit him (as compensation). If he restored them (i.e., the monies) to the heathen, even though an Israelite gives them to him at the command of a heathen, it is permitted, but if he didn’t restore them to the heathen, it is forbidden, for he has lent him [money] at interest.
+
+Mishnah 7
+
+היה הוא תחלה לקוצרים – and he has a stack/heap of grain but the market price has not yet been published.
+פוסק עמו – for whatever market price that he wants, and since he has it (i.e., pile of grain), there is no interest here, since from now that heap is acquired for him, and he though he did not take possession [by drawing or seizing], since he does not have it also, it is not other than the dust of interest of the Rabbis, but if he has it, a decree was not made.
+על העביט – a large utensil that they collect/pile up the grapes before treading and they become heated to producer their wine well, and of olives, it is called a vat or pit where olives are packed until they form a viscid mass.
+על הביצים של יוצר – if he brought in dust and made it eggs to make of them a dishes, he sets with him on the dishes for whatever price he wants, and even though the [official] price had not been publicized.
+ועל הסיד – he sets with him at whatever price that he wants from when he let them down into the kiln/furnace of wood and stones to burn them and make of them plaster.
+וחכמים מתירין – there is a difference between the Sages and the first Tanna [of the Mishnah], for the First Tanna speaks of all the days of the year and Rabbi Yosi disagrees with him and says that there is no difference between the dry season (i.e., literally, the “days of sunshine) and the days of the rainy season until the seller has manure in the dung heaps, but the Sages permit specifically during the days of sunshine, for even if he doesn’t have [manure], others have it, for everyone has manure which has decayed and became crushed during the rainy season, but not during the rainy season itself. And the Halakha is according to the Sages.
+כשער הגבוה – [according to the price at the height of the market – Bava Metzia 72b] – and if the market price became less than what it is now currently, give me according to the lowest market price. The height – that is the cheapest that when giving tall and much produce lesser costs.
+תן לי כזה או תן לי מעותי – for since he did not take possession (by pulling/seizing), he is able to retract, and even [the curse of] “He who punished [the generation of the Flood….will punish those who do not stand by his word (although the court cannot compel him) is not [applicable] , for he did not give his monies on the condition to receive [the produce] now, but rather later, and in the midst of things, the market price changed, it is the mere opinion of people of delighting in the cheap market price. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+חטין בחטין לזרע – It is permissible to lend to a tenant farmer (who tills the owner’s ground for a certain share in the produce, as opposed to a certain rent in kind/חכיר, irrespective of the yield of the crops) a Seah for a Seah (even though this is normally forbidden) specifically when he wants to sow with them, and the reason for this is that in the place where the tenant farmer is, when he gives the seed, if he didn’t have seed to sow the field, the owner would remove him, and when the tenant farmer borrows from the owner, and he sows [the field], when the wheat go up in price, he gives back wheat, this is not a loan, but rather for the tenant farmer, it is like he goes down into it (i.e., the field) from this moment, on the condition that the owner will take the seed first from the part that will arrive to the tenant farmer, and the tenant farmer will take the rest as the payment for his trouble, and on this condition, he will take less that the other tenant farmers according the measure of the seed, and there is no interest here.
+שהיה רבן גמלאל – that is to say, for this purposes, it was necessary to teach this Mishnah, for Rabbi Gamaliel was more stringent, for if thing became cheaper, he would take according the cheaper set price, and our Mishnah comes to teach us not the Halakha is as such, but rather that he wished to be more stringent upon himself.
+
+Mishnah 9
+
+הלויני עד שיבוא בני – because he has it (i.e., a Kor of wheat), it is all right. For the Rabbis did not make the decree other than when he didn’t have i. And if he didn’t have it other than one Seah, he would lend upon it several Kors, and on each one we would say, “this is in its place,” for it is not purchased/acquired by the lender, and it is in the hand of the borrower to sell it or to consume, and when he lends it ech one of them, he is lending with legal permission (i.e., it is a legitimate action).
+וכן היה הלל אומר לא תלוה אשה – but the Halakha is not according to Hillel, but rather the Halakha is according to the Sages who say that we lend undefined and collect debts undefined.
+
+Mishnah 10
+
+נכש עמי – [weed with me] today, and I will weed with you tomorrow. Weeding is the removal of bad grasses that grow in the grain.
+עדור – dig
+לא יאמר לו נכש עמי ואעדור עמך – sometimes this one is harder than that one, and there is here compensation for waiting (i.e., advancing the money to the seller – see Bava Metzia 63b).
+כל ימי גריד אחד – and we are not troubled if one day is greater than its neighbor (i.e., during the dry season/summer); and similarly, all the days of rainfall [in the autumn] are one, and it is permissible to say, hoe/dig with me on this day of the dry season/days of sunlight and I hoe/dig with you one day of the dry season/days of sunlight, and similarly with the days of rainfall.
+גריד – days of the sunlight.
+רביעה – days of rainfall.
+ואני אחרוש עמך ברביעה – for the days of rainfall are more difficult for the work in the fields
+
+Mishnah 11
+
+עוברים משום לא תתן וכו' – the lender transgresses in all of them; the borrower transgresses (Deuteronomy 23:20): “You shall not deduct interest from loans to your countrymen,” which is the language of activating others, that you should not cause that your brother will lend at interest, and he violates(Deuteronomy 23:21): “Do not deduct interest from loans to your countrymen”, and (Leviticus 19:14): “or place a stumbling block before the blind.” The guarantor and the witnesses transgress only on (Exodus 22:24):“Exact no interest from them.”
+
+Chapter 6
+
+
+
+Mishnah 1
+
+השוכר. והטעו זה את זה – One of the artisans whom the owner sent to hire his fellows and he deceived them, as for example: the boss told him to hire each person for four denars per day, and he went and hired them for three [denars per day], they have no recourse against him other than a complaint. For it was understood and accepted/agreed [that employment was to be offered] at three [denars per day], but they can say to him: you have nothing [quoting](Proverbs 3:27): “Do not withhold good from one who deserves it [when you have the power to do it (for him)]. Another interpretation of “they deceived one another”: They retracted and they didn’t want to go and do the work of the boss as they had been hired to do, or the owner [himself] retracted, such as if he said to them: I have no need for you this morning prior to their going out to the work.
+ואת הקרר – it is read with a “reish,” that is to say, the owner of the wagon.
+פרייפרין – planed wood to make a frame and hangings of a palanquin (especially for a bride in the wedding procession).
+
+
+מקום שאין שם אדם – that he does not find workers to hire and the flax is lost.
+שוכר עליהם – people according to the measure of their salary, but not greater than the measure of their salary.
+או מטען – he says that he will give them an extra zuz, but he doesn’t give them other than what he stipulated at first.
+
+Mishnah 2
+
+השוכר את האומנין – work on a contract (as opposed to time work): such work for such-and-such money.
+וחזרו בהם – after they did part of the work.
+ידם על התחתונה – if the price of workers increased and he does not find someone who will finish it at the salary that would come to those who would do so in the future, they withhold from their salary from what they did, all the while he needs to spend until his work is completed at the wages that he had stipulated with them. And if price of workers decreased, and he can find someone who will complete it (i.e., the work) for less, they should estimate for them what they did and give them what they stipulated; if they did half, he should give them half of their wages, and they cannot say to him: “Behold, other workers coming in place of us to complete your work and give us all of our salary except for what these [other workers] take.
+ואם בעה"ב חוזר בו ידו על התחתונה – he should give them according to what they did, and if the work performed was cheaper, he (i.e., the owner/boss), should by force give them as he stipulated, except for what he needs to expend in its completion.
+כל המשנה ידו על התחתונה – [See Mishnah Bava Kamma, Chapter 8, Mishnah 4 as the commentary below summarizes the contents of this Mishnah.] Such as the case where one gave wool to the dyer to be dyed read and he died it back, if the income from the improvement exceeds the outlay (see also Ketubot 80a), he does not give him his complete salary but only the cost of the outlay of wood and dyes, but if the [cost of the] outlay is greater than the improvements, then give him the value of the improvements.
+וכל החוזר בו ידו על התחתונה – to include the person who sells a field to his fellow for one thousand zuz and he (i.e., the purchaser) gave him from them two hundred zuz – and the seller retracted. The hand of the purchaser is on top. If he (i.e., the purchaser) wanted, he could say to him (i.e., the seller), “give me my money;” if he wanted, he could say to him, “give me land corresponding to my money [which is currently in your hands].” If the purchaser retracts, the hand of the seller is on top. If he (i.e., the seller) wanted, he could say to him (i.e., the purchaser), “here is your money,” If he wanted, he could say to him, “here is land corresponding to your monies.”
+
+Mishnah 3
+
+בהר והולכה בבקעה בבקעה והוליכה בהר – at the top of the mountain. And even though the path is smooth and straight, he is liable because it died as a result of the environment/atmosphere which was not smooth and not humid, since he changed it, one can say to him that she (i.e., the animal) did not die other than on account of the fact that it was not learned in the environment of the mountain and it was difficult for her. Or, it (i.e., the animal) was not learned in the environment of the valley and it was difficult for her. And because of this, there is no dispute here between its smoothness or its humidity, as it disputes at the end of the Mishnah.
+אם החליקה פטור – that on the mountain, it she is liable to slip more, for the top of the mountain is sharp and slanting to the sides.
+ואם חוחמה חייב – for in the valleys, the dust rises for the mountains are around it and the atmosphere does not have power over it, but if she becomes overheated on account of her ascent to the mountain, he is liable, for the ascent caused it, and he changed [the conditions] to cause her to walk on the mountain.
+והבריקה – (see Bava Metzia 78a) became blind through a cataract in the eye; another explanation: her legs decayed.
+או שנעשית אנגריא – she was taken into the service of the king.
+אומר לו הרי שלך לפניך – and specifically when he said to him – this donkey, which had been hired for [carrying] a burden. But if he hired it to ride upon hit, even if he said to him, “this donkey,” and he cannot say to him, this is yours before you, lest she fall under him on a bridge or she throws him off at one of the openings. And similarly, if he hired for him a mere donkey even for [carrying] a burden, he cannot say to him “yours is before you,” but he is obligated to assign to him another animal. And if he doesn’t assign to him another animal, he is not liable to give him anything from all fees of the way that he walked with it.
+מתה או נשברה חייב – He who rents it out sells the skin and the carcass [goes] to the dogs, adds money and assigns for him another animal, or he can rent him another with the monies of the carcass, for this donkey was mortgaged to him, or he can return him his payment.
+
+Mishnah 4
+
+השוכר את הפרה לחרוש וכו' – and all of the utensils of the plough go to the owner of the cow, and his youth go with his animal and plough with it.
+נשבר הקנקן – the pin of the plough which has the iron.
+חייב – for the mountains are harder to plough than the values because of the rocks that are there.
+ודש בתבואה – he is exempt if it is smooth.
+
+Mishnah 5
+
+והביא עליה שעורים – which are lighter than wheat
+חייב – for its ruin/damage if he added three Kabs. And we don’t say that since the barley is lighter, he can add up to the weight of a Letekh of Wheat which is burden of the donkey (see Bava Metzia 80a).
+מפני שהנפה קשה – for the animal as a burden. For even though its burden is not as heaven as the burden of wheat, their volume is like the volume of wheat and the volume is like a burden.
+לתך – one-half of a Kor, and Kor is 30 Seah..
+סומכוס אומר וכו' – and the Halakha is according to Sumkho, but if he added less than this measure, he is exempt if the donkey became injured and he only gives the cost of the addition alone.
+
+Mishnah 6
+
+כל האומנין – a contactor (a hired man paid for certain work when it is done; or, a tenant of land at a fixed rent) who accepts aupon themselves to do work in their homes.
+שומרי שכר – to be liable for theft and loss, and that benefit that he takes hold of a reward/payment for it, he is a paid bailee.
+וכולן שאמרו טול את שלך – for I have already completed it and I am not waiting to take my payment and after I bring it [to you], bring money. He is from that point on an unpaid bailee.
+שמור לי ואשמור לך – guard for me today and I will guard for you tomorrow. But [if he said]: you guard this for me and I will guard this for you this other object in its place, and all of it is at the same time. This is the guarding of the owners [with him] and he is exempt [from being liable for loss and/or theft].
+הנח לפני שומר חנם – but place it before you , or merely place it, he is not even an unpaid bailee, for he did not accept upon himself guarding [of it] at all.
+
+Mishnah 7
+
+הלוהו – money.
+על המשכון שומר שכר – whether he lent him and afterwards he (i.e., the borrower) gave a pledge, whether he gave a pledge and afterwards took a loan, what is the reward? It is the reward of the Mitzvah (see Bava Metzia 81b).
+הלוהו מעות שומר חנם – for Rabbi Yehuda does not hold the reward of a Mitzvah for the purposes of law.
+הלוהו פרות שומר שכר – for it is the manner of produce to decay/rot, but the Halakha is not according to Rabbi Yehuda.
+מותר אדם להשכיר – to others.
+משכונו של עני – that is in his hand.
+להיות פוסק עלו – a profit.
+והולך – always and lessen from the liability [of the loan]. And specifically with a pledge that the reward is great and its decrease is small such as a hoe and an ax (see Bava Metzia 82b) and similar kinds of things. And such is the Halakha.
+
+Mishnah 8
+
+בין שומר חנם ובין שומר שכר ישבע – for [he] holds that he should take an oath that he was not negligent and he would be exempt [from damages such as loss and/or theft].
+רבי אליעזר אומר זה וזה וישבע וכו' – Even I heard from my teachers according to Rabbi Meir, that both of them (i.e., the unpaid bailee and the paid bailee) should take an oath. But I am amazed at this (i.e., the unpaid bailee) and on that (i.e., the paid bailee) how they become exempt [from liability] with an oath. For the paid bailee – how can he be exempt with an oath that he was not negligent, for even without negligence, he is also liable, for this is not an unavoidable accident but is similar to theft and loss which are close to negligence and an unavoidable accident. And furthermore, if it wasn’t broken in a declivity, even the unpaid bailee, how is he able to take an oath that he was not negligent? For this is certainly negligence. But Rabbi Meir holds that this oath is not from the law, but rather an ordinance of the Sages, if you don’t exempt a person who transfers a barrel from place to place from the payment via this oath, there will not be any person who will [take upon himself the responsibility] to transfer a barrel for his fellow from place to place. Therefore, they (i.e., the Sages) ordained that he should take the oath without intention he broke the barrel and he is exempt.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+השוכר את הפועלים. אינו ראשי לכופן – and even though he increase their wages from other works, he can say to them: “this that I have increased your wages, with the knowledge that you will rise up earlier [to work] and stay later for me, for they can say to him: “this that you have increased for us [our wages] is with the knowledge that we provide for you outstanding/better labor.” (see Bava Metzia 83a).
+במתיקה – for their bread
+הכל כמנהג המדינה – everything which includes the places where workers customarily eat and drink in the morning in the house of the owner before they go out to work. For if the owner had said to them – go early to your work in the field and I will bring to you your food there, they would say to him, “no,” but rather now let is eat in the house prior to our going out to the field, according to the custom of the province.
+מעשה ברבי יוחנן בן מתיא – In the Gemara (Bava Metzia 86a-b): The Mishnah is deficient and should be read as follows: If he stipulated to provide them food, he thereby increases his hood to them, that is to say, since it was not necessary to teach this since it was the custom of the province that they would eat, and it was taught explicitly to give them food, more food was mentioned. And there is the story of Rabbi Yohanan etc [as specified in the Mishnah proper].
+בשעתו – at the time of his kingdom, when he was a king and a commoner.
+שהם בני אברהם יצחק ויעקב – and the meal of Abraham was larger than that of Solomon, for Abraham had three cows for three people (the “people” were the angels, described in the story of Genesis, chapter 18, when Abraham rose up while recovering from his circumcision to welcome his “guests.”). And at the meal of Solomon, Judah and Israel were large like the sands that were on the sea shorte.
+עד שלא יתחילו במלאכה – there is nothing here other than words, for once they had begun, they cannot return.
+רבן שמעון בן גמליאל אומר וכו' – And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 2
+
+ואלו – workers.
+אוכלים מן התורה – in what they are engaged with.
+גמר מלאכה – when they detach it, as it is written (Deuteronomy 23:25): “[When you enter another man’s vineyard, you may eat as many grapes as you want, until you are full,] but you must not put any in your vessel.” At the time when you put [them] into the vessels of the owner, you may eat, which is when you tear/detach them.
+ובתלוש מן הקרקע – and if you are engaging in things that are detached, you may eat of that thing as long as you have not completed the work required [to make them liable] for tithing, if it is something that is tithed, or as long as you have not completed the work required [to make them liable] for Hallah, if it is something that is given as Hallah, for as Scripture stated (Deuteronomy 25:4): “You shall not muzzle an ox while it is threshing,” and since it is doesn’t say that you should not thresh while muzzling, we learn from it to make a juxtaposition between one who muzzles and that which is muzzled, and that which is muzzled to the one who muzzles. Just as the muzzled is an ox which eats that which is detached while it is engaged in work, so to the muzzle, who is a person, eats what is detached while engaged in work. And just as the one who muzzles, etc. And just as threshing is special, that which grows in the ground and its work has not been completed [to make it liable] for tithing and at the time when the work is completed , the worker can eat of it, so similarly all things that grow in the ground and whose work has not been completed [to make it liable] for tithing, and when it is at the time when the work is completed, the work eats of it, excluding the milking of animals and the presses thick milk in a bag to let the fluid run out (see Rashi to Shabbat 95a) and who makes cheese, which are not things that grow in the ground, and it excludes [also] one who separates the fruit of the date-palm and the dried figs that are attached together when their labor is completed [to become liable] for tithing , and excluding weeding garlic and onions , where he removes the small ones which have not grown from among the others to widen the space for the larger ones, for this is not the time of the end of the work. For all of these and ones similar to them, the worker does not eat them.
+
+Mishnah 3
+
+עד שיעשה בידיו ורגליו – Just as the ox with his hands and with its feet, so also the worker with his hands and with his feet, just as there is a juxtaposition between the one who muzzles and the muzzled [animal]. But the Halakha is not according to Rabbi Yosi B’Rabbi Yehuda.
+
+Mishnah 4
+
+מפני השב אבדה לבעלים – so that he will not be idle from his labor.
+אמרו פועלים אוכלים בהליכתן מאומן לאומן – when they have finished this row and walk to begin its neighbor, and even though at that hour, it is not the time of work, it is pleasing to the owner with this.
+וחמור כשהיא פורקת – while it is walking, it eats from the burden that is on its back until she unloads.
+
+Mishnah 5
+
+אפילו בדינר – even if it is worth the equivalent of a denar.
+לא יאכל פועל יותר על שכרו – as Scripture states, “until you are full,” while he is hired, for it is upon him as he obligates himself to ascend the ramp or to hang in the tree.
+מלמדין – we say to him via advice that is appropriate, but the first Tanna disputes the Sages and states that we don’t teach him, and Halakha is according to the Sages.
+ויהא סותם את הפתח – and they will be prevented from hiring him.
+
+Mishnah 6
+
+קוצץ – he will take money and not eat.
+על ידי עצמו – for himself
+מפני שיש בהן דעת – and they know and they pardon/forgive.
+
+Mishnah 7
+
+נטע רבעי – fourth-year fruit of the tree, which are not eaten other than in Jerusalem or one redeems them and brings their monetary value (plus twenty percent) to Jerusalem.
+נתפרסו עיגוליו – cakes of figs that became separated and works were hired to combine them, or jugs that opened up and workers were hired to seal them closed.
+הרי לאו לא יאכלו – because their work had been completed and they were ready for tithing as they had become eatables forbidden pending the separation of sacred gifts.
+
+Mishnah 8
+
+שומרי פירות – those who guard vats and piles and detached produce, but those who guard gardens and orchards, we do not consume, neither from the laws of the province, nor from the Torah, for a bailee is not like someone doing anything.
+מהלכות מדינה – that already was practiced as such.
+נשבע על הכל – on all of the events that are written with the other bailees for liability, he takes an oath that such has happened to him and he is exempt.
+משלם את הכל – theft, and loss and unavoidable accidents.
+נושא שכר וכו' – and all of these are derived from Biblical verses in the portion of “V’Eleh Mishpatim”/”And these are the ordinances”. The first portion (Exodus 22:6) “When a man gives [money or goods] to another” is stated regarding the unpaid bailee. The second (Exodus 22:9): “When a man gives to another an ass, an ox, a sheep…” is stated [with regard] to a paid bailee, for he is liable for theft and loss, as it is written (concerning it) (Exodus 22:11): “But if [the animal] was stolen from him, he shall make restitution to its owner.” I don’t have anything other than “theft,” from where to I learn “loss?” The inference teaches (Exodus 22:11): “But if [the animal] was stolen…” in any case. And further, an inference from the weaker to the stronger (i.e., a fortiori), Just as theft is close to an unavoidable accident, one is liable, loss, which is close to negligence, is it not obvious? And the renter, since not all the benefit is his, the law is like the paid bailee. And the borrower is explained in the third section (Exodus 22:13): “When a man borrows [an animal] from another and it dies or is injured, its owner not being with it, he must make restitution.”
+
+Mishnah 9
+
+זאב אחד אינו אונס – and a paid bailee and a renter are liable for it, as it is written (Exodus 22:12): “…he need not replace what has been torn by beasts.” There is something torn by beasts that he does pay, and there is something torn by beasts that he does not pay.
+כשעת משלחת זאבים – when an evil beast is sent away, it jumps upon another person. But the Halakha is not according to Rabbi Yehuda and is not known in the Babylonian Talmud.
+הלסטים – one robber – this is an unavoidable accident.
+
+Mishnah 10
+
+סגפה – caused her privation with hunger or placed her in the heat in the summer or in the cold during the winter.
+עלתה לראשי צוקין – she overpowered him and went up to the top of high mountains.
+מתנה שומר חנם להיות פטור משבועה – that is not making a stipulation contrary to what is written in the Torah, but when he says to him: “It is impossible for me to be your bailee other than with this. And the bailee does not go down to his guarding until he pulls the animal. And this when he pulls the animal he has already explained on the condition that he has no oath upon him, nor has mortgaged himself to go down in the law of the bailee, other than in part. And for what he went down, he went down.
+
+Mishnah 11
+
+כל המתנה על מה שכתוב בתורה תנאו בטל – The entire Mishnah is [according to] Rabbi Meir, who holds that a person who makes a stipulation against what is written in the Torah, even in a manner of money, his condition is null/void, and is not the Halakha. But in a manner of money, even after he stipulated against what was written in the Torah, his condition is valid.
+כל תנאי שיש בו מעשה מתחלה – that he advanced the act that he has do to the stipulation that he requests from him, such as “behold this act is yours if you will do a certain thing, and it is not similar to the condition stipulation of the children of Gad and the children of Reuven (Numbers 32:29): “if [every shock-fighter among the Gadites and the Reubenites] crosses…you shall give them [the land of Gilead as a holding],” which is a stipulation prior to an action.
+תנאו בטל – the action is valid and even though the person who made the stipulation did not fulfill the stipulation.
+וכל שאפשר לו לקיימו בסופו – and the stipulation was prior to the action.
+תנאו קיים – but it is impossible for him to fulfill it, the stipulation is null/void and the action is fulfilled, for it is not other than an evasive reply, for it is not in his heart to make a stipulation other than to merely annoy him, distancing and putting off his fellow with words.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+השואל את הפרה ושאל בעלה עמה – if the owners of the cow were with the borrower to do his work, whether they were borrowed with him or rented, whether at the same work of the cow, or whether to do a different [kind of] work, and if the animal died, he is exempt.
+שנאמר אם בעליו עמו לא ישלם – and this implies if the owner of the ox was with it, with the borrower, and is borrowed or rented to him to do work at the time that he borrowed his cow, he doesn’t pay.
+אבל שאל את הפרה כו' – if it was with him at the time of an unavoidable accident, but was not with him at the time of the borrowing, he (i.e., the borrower) is liable, for it was not borrowing with the owners to make him exempt other than if he was with him at the time of the borrowing.
+שנאמר בעליו אין עמו שלם ישלם – And this is what Scripture teaches us: If the owner is not with it (i.e., the animal) at the time of the borrowing, even if he was with him (i.e., the animal) at the time of breaking a bone or death, he (i.e., the borrower) must surely pay.
+
+Mishnah 2
+
+המשאיל אומר שאולה מתה – and you are liable for its unavoidable accidents.
+איני יודע – lest it died while rented out, and am exempt from the unavoidable accidents.
+חייב – It is not possible to establish our Mishnah as it implies, for we hold that my Maneh is in your hands, and the other says, that he doesn’t know [how the animal died] and he takes an equitable oath (see Shevuot 40b – which is applied, if one who is sued for a debt, denies the latter entirely, in contradistinction to the legal oath which is required when the defendant admits a part of the claim. It being presumed that nobody will go to law unless he has a claim, it is a matter of equity to put the opponent to an oath, to which he may in return put the claimant) that he does not know [how the animal died – if it had been borrowed or tented] and is exempt from payment/penalty. For this reason, we establish in the Gemara (Bava Metzia 98a) that where there is the business of an oath that is Torah mandated between them, such as where [the lender] says to him: I transferred to you two cows, one day as borrowed and the other day as a rental, and both of them (i.e., the cows) died while they were borrowed. And the borrower said to him (i.e., the lender), one of them, yes, at the time while it was borrowed it died. But one of them (i.e., the cows), I don’t know. And this like someone who partially admits to the claim and he is liable for an oath. And because he cannot take an oath, he pays. And it is similar to [the case of] my Maneh is in your hands, and the other responds, How is this? Fifty (i.e., one-half) I know about and fifty (i.e., the other half) I don’t know [anything] about. He is required to take an oath but he is not able to take an oath, and because he is unable to take an oath, he must pay.
+ישבע השוכר ששכורה מתה – this also is impossible to establish as it implies. And we hold that if one claimed “wheat” and the other admitted to him “barley,” he is exempt even from the cost of the barley. And that is so – that what he admitted to him was not what the other claimed, and what he claimed he (i.e., the other) did not admit to him. And what place is there for an oath? For this we have established in the Gemara (Bava Metzia 98b – a “rolling oath.” The lender can plea: “Even on your own plea, you must still swear that the animal died naturally, not through your negligence” – which rejects the ruling of Rami bar Hama’s ruling that no oath is imposed at all upon bailees, even when they plead loss, theft, death, etc., unless there is also a partial rejection of the claim. The bailee is bound to swear another oath – that the hired one and not the borrowed one has died is administered. The superimposed oath is Biblical, not Rabbinic. See also Sotah 18a). In that he (i.e., the lender/person who rents out the animal) says to the borrower/renter: Swear to me the oath of the bailees that you are required to swear, that she (i.e., the animal) died naturally, for the deponent’s statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his cause – that he could have taken an other that it died naturally for if he made a claim also that via a rolling oath, that she died while rented out.
+יחלוקו – Our Mishnah is [according to] Sumachus, who stated that monies that are placed in doubt should be divided, and it is not the Halakha, for the Halakha is: “He who wants to exact [compensation] from his fellow bears the burden of proof” (see Mishnah Bava Kamma, Chapter 3, Mishnah 11), and the the one appealed to must take an oath that he doesn’t know and is exempt.
+
+Mishnah 3
+
+ביד בנו – The lender sent it to the borrower by the hand of his son or his servant or the agent of the lender.
+או ביד בנו ועבדו ושלוחו של שואל – he (i.e. the borrower) is exempt if it (i.e. the animal) died on the road [to him/her]. But that agent of the borrower, one can establish it (see Bava Kamma 104a – also Shevuot 46b) – regarding his hired laborer or his client who lives in his home (may they take the oath)? But he did not make this person an agent before witnesses, for if witnesses had made the person the agent, the borrower would be obligated for his (i.e., the agent’s) unavoidable accident when the lender transferred it (i.e., the animal) to him. But there are those who say that even if he (i.e., the borrower) made the person his agent before witnesses, he is not liable through his hand for unavoidable accidents. And this is what he says to him – that a person is [deemed] believable if he wishes to send it in his hands, he sends it.
+אמר לו השואל שלחה לי וכו' – in the hand of your servant, he (i.e., the borrower) is liable. This “your servant’ is speaking about a Hebrew slave, for it were a Canaanite slave, the hand of the slave is like the hand of the master, and it would be like he didn’t depart from the domain of the lender, and it would be like the lender himself walked to him, and the borrower would be exempt, if he suffered an unavoidable accident on the way.
+וכן בשעה שמחזירה – If the borrower sent it in the hand of his son, or his servant or his gent, or in the hand of the son, slave or agent of the lender, it did not leave the domain of the the borrower juntil it comes to the hand of the lender, and if he suffers an unavoidable accident on the way, he is liable. If the lender said to him (i.e., the borrower): “Send it to me,” or the borrower said, “Behold I am sending it, et.” And the lender said to him, “Send it,” and he sent it (i.e., the animal) and it suffered an unavoidable accident on the way, he is exempt [from having to make any payments). And our Mishnah specifically when he returns it amidst the days of his borrowing it (i.e., the animal) when he is liable for unavoidable accidents. But if he returned it after the days of his borrowing, the law of a paid bailee applies [since he derived benefit from it] and not the law of a borrower, and if he sent it by the hand of his son, or his servant ,or his agent, whether it was his or it belonged to the lender, and it suffered an unavoidable accident, he is exempt [from payment].
+
+Mishnah 4
+
+המוכר שפחתו וילדה – since a Canaanite slave is acquired by money, and when he gave the money, he acquired the female [Canaanite] slave in every place that she is. And if it is not known if until she gave birth he gave the money, and the fetus us his, or after she gave birth, and the child belongs to the owners. But a cow is not acquired by money, but by pulling/drawing the object to be acquired towards oneself, and since he pulled it, it would be known if she gave birth already or not given birth, and for this [reason], it was necessary for the Mishnah to teach, “he who exchanges,” for via “Halifin”/a form of possession by handing to the purchaser an object as a symbolical substitute, since when one draws the object to be acquired towards oneself, the other person acquires in whatever place he is in, therefore it is not known whether the animal gave birth or not.
+יחלוקו – And our Mishnah is according to Sumachos, but the Halakha is not according to him.
+זה אומר גדול וזה אומר קטן – The one says the monetary value of a large slave and the other one says the monetary value of a small slave. For it were an actual slave, we hold that we don’t take oaths on slaves. And furthermore, what he claimed against him, he did not admit to him and what he (i.e. the other) admitted to, he (i.e., the first) did not claim, and there was no place for an oath.
+
+Mishnah 5
+
+המוכר זיתיו לעצים – to cut them down to burn them and he detained them in the ground.
+ועשו – bad olives for a Seah of them did not produce one-quarter of a log of oil.
+הרי אלו של בעל הזיתים – for less than one-fourth [of a log] people aren’t strict/particular about it. Ands the one-quarter that they mentioned, outside of the removal which he takes out at their olive harvest and at their pressing. And our Mishnah [deals with] when he sells his olives to merely cut them down. But if he said to him to cut them down immediately, even less than one-quarter [of a Log of oil per Seah] to the owner of the field. But if he said to cut them when he would desire, even more than one-quarter [of a Log of oil] would go to the owner of the olives.
+וזה אומר ארצי גידלה יחלוקו – In the Gemara (Bava Metzia 101a), it establishes it as in the case where a river swept away the olives with their clods [of earth], that is, with the ground that is surrounding them that they are able to live through it, and because of that, they are exempt from Orlah (i.e. the prohibition of eating the fruit of trees of the first three years), and all the first three years is when they would divide it between them, for even though the land of this one grew them, nevertheless, if not for their clods [of earth], one would not be able to eat from them because of [the laws of] Orlah. But after the first three years, everything [belongs] to the owner of the ground, for he said to him: If had planted it, after three [years], I would not have been able to eat of them.
+
+Mishnah 6
+
+המשכיר בית לחבירו – undefined.
+בימות הגשמים אינו יכול להוציאו מן החג ועד הפסח ובימות החמה שלשים יום – that is to say, if he comes to remove/evict him prior to Passover, that he must inform him thirty days from the days of the summer/heat, that is from the fifteenth of Elul for from there is thirty days until Sukkot/”the holiday” which is the beginning of the days of rainfall, and if he did not inform him from the fifteenth of Elul, he cannot evict him until Passover, and automatically we learn that he who rents a house, undefined, in the days of the summer/heat, he must inform him thirty days before he removes/evicts him (Bava Metzia 101b).
+ובכרכים – For everyone is drawn there to live and homes are not found to rent, he must inform him twelve months prior to evicting/removing him, whether during the days of summer/heat, whether during the rainy season, and just as he who rents out a home must inform him, so the renter must inform him (i.e., the owner) – in the villages thirty days and in the walled cities twelve months. And if he does not inform him, he cannot leave, but rather gives him his rent.
+של נחתומים ושל צבעים שלש שנים – because of the great credit for a long time. And the Halakha is according to Rabban Gamaliel.
+
+Mishnah 7
+
+ובנגר – When they lock the door and insert it into the beam of the lintel.
+הזבל של בעל הבית – like when the dung is made from bulls that came on their own, for if they were the bulls of the renter, the dung belongs to the renter.
+היוצא מן התנור – ashes and they became dung.
+
+Mishnah 8
+
+נתעברה לשוכר – he would not increase the monthly payment, for the intercalation is included in the year.
+מעשה בציפורי – In the Gemara (Bava Metzia 102b), it raises an objection. You quote a story which disproves your rule! For the first part of the Mishnah teaches either it all goes to the renter or all goes to the person who rents it out, and it brings a story/case where they should divide it, and it responds that the Mishnah is deficient and it should be read as follows: If he said to him: “I rent it to you] for twelve golden denarii per year, at a golden dinar per month, they must divide/share it between them. And we don’t know if he seized the first language or the latter language, and the story also, etc. But the Halakha is not according the Rabban Shimon ben Gamaliel or like Rabbi Yosi, but one goes after the least of these languages, that the land is in the possession of its owner stands. Therefore, all of it is [belongs] to the person renting out, whether the first language was less whether the latter language was less.
+
+Mishnah 9
+
+חייב להעמיד לו בית – [for the days of his rental].
+היה גדול לא יעשנו קטן וכו' – and he that showed him a house and said to him (i.e. the prospective renter): “a house like this one I will rent out to you,” but when he provides the house and says to him: “this house I am renting out to you,” and it falls, he is not liable to build it. But if he said to him an undefined/unspecified, he must provide him a place that is called a house, whether it is large or small.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+המקבל שדה – as a tenancy (who tills the owner’s ground for a certain share in the produce) for one half, a third or a quarter [of the produce] or a tenant who pays the landlord a fixed annual rent in kind, irrespective of the yield of the crops – for so many Kors per year.
+לחרוש אחריו – after harvesting or the uprooting, in order to to turn over the roots of bad grasses that are there so that they will die.
+ובקנים – that support the vines.
+ובשניהם מספקים את הקנים – What is the reason that he stated it? What is the reason that they divide the canes? Because both (i.e. the owner and the renter) provide the new canes throughout the year.
+
+Mishnah 2
+
+בית השלחין – dry ground that lacks sufficient rain water for it (and hence, requires irrigation).
+או בית האילן – and for the tree which is beloved to the tenant, who takes part of its fruits without toil.
+יבש המעין – in it, that from in we water it.
+מן חכורו – If he received it (i.e., the field) as a tenancy whereby he pays such-and-such Kors per year, for from the outset, he did not reveal his intention that because of a spring or a tree, he has increased/profited in his tenancy.
+חכור לי בית השלחין זו – he revealed his intention that because it is a ground that requires irrigation, he has profited/gained from it and took in rent on a fixed annual rental payable in kind (as opposed to a percentage to the owner).
+
+Mishnah 3
+
+המקבל שדה – for a half, a third or a quarter [of the produce].
+והובירה – that he did not plough it or sow it.
+אם אוביר – I will make it fallow ground.
+ולא אעביד – and I will not perform any appropriate work on it.
+אשלם במיטבא – according to what it would be appropriate to make had it been ploughed and sown as is worthy.
+
+Mishnah 4
+
+ולא רצה לנכש – to cleanse the field from bad grasses that weakens the strength of the field and prevents the grain from coming up.
+מה איכפת לך – if my portion is lacking for the grasses reduces/lessens the ears of corn , I will give you my tenancy payment of such-and-such kors as I agreed with you.
+
+Mishnah 5
+
+המקבל שדה מחבירו – for one-half, one third or one-fourth like a tenant.
+ולא עשתה – grain other than a little bit. And the tenant farmer came to him to prevent from engaging with it (i.e., the field) more, for there isn’t there worth his toil.
+אם יש בה כרי – to make of its grain a pile, that there is enough to cover the winnowing shovel that one winnows/scatters with it the grain, and if it is close to two Seah, one is obligated to engage with it against his will
+מה קצבה בכרי – this limit is not appropriate that would be a large field with the measurement of a pile and a small field with the measurement of a pile, and the care of a large field is not similar to the care of a small field.
+אלא אם יש בו כדי נפילה – that is to say, according to the measurement of what he sows in it, he is liable to engage with it. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+המקבל שדה – in tenancy for a fixed amount – such-and-such korim.
+מכת מדינה – that a grasshopper ate or that most of the fields of that province or of that valley were emptied of grain.
+אינו מנכה – as he said to him: “your luck caused this.”
+בין כך ובין כך – even if it is a disaster affecting the entire province, he does not deduct, for on the money, one does not make a decree.
+
+Mishnah 7
+
+ולקתה – that the wheat was emptied of grain.
+נותן לו – ten kors that he arranged with him from these wheat that were emptied of grain, and he is not able however to say to him,” I require good-quality wheat from you.”
+
+Mishnah 8
+
+המקבל שדה מחבירו לזרעה שעורים – in a tenancy – such-and-such barley or wheat or money.
+לא יזרענה חטים – as the wheat weakens/deteriorates the land [more] than the barley.
+רשב"ג אוסר – that it is hard for the land when they sow it one year with one species and another year with a different species. But concerning the legal decision, everything is according to the land/property and according to the place. If he made a condition with him in a matter that weakens the land a bit, he is not able to change and to plant something that weakens it a lot, but the opposite is permissible.
+
+Mishnah 9
+
+לשנים מועטות – less than seven years.
+לא יזרענה פשתן – for flax weakens the land a great deal and its roots remain in the land until seven years.
+ואין לו בקורת שקמה – it is the wood of a fig-tree of the forest. And we cut its branches for beans of the building and they continue to grow, but for less than seven years, one does not make beams. Therefore, acceptance [of a lease] for less than seven years, he cannot cut down beams on it, for it is not the intention that beams come down, for in a few years, they do not restore the beams. But if he accepted [a lease] for seven years, the first year, he can sow flax and cut down the sycamore that is in it.
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+שכיר יום גובה כל הלילה – that is after it, as it states (Leviticus 19:13): “The wages of a laborer shall not remain with you until morning,” and it is impossible to state that we are speaking of a night hire, for firing is not completed other than at its end, as it is written (Leviticus 25:53): “He shall be under his authority as a laborer hired by the year,” and we expound from it (Bava Metzia 65a): the hiring of one year is completed at the beginning of the next year. We therefore see that he does not become a day hire until the settling of the sun. And when it is written (Deuteronomy 24:15): “[You must pay him his wages on the same day,] before the sun sets, [for he is needy and urgently depends upon it….],” it is established as speaking about a night hire, for when he is used as when he is hired to him in the morning when his hire is completed. And similarly [the Biblical verse]: “The wages of a laborer shall not remain with you until morning,” also is not established as speaking of a night laborer, for he does not labor for him until the morning.
+שכיר שעות גובה כל היום וכל הלילה – This is how it should be read: A hire for several hours during the day collects [his earnings] all the day; a hire for several hours during the night collects [his earnings] all night.
+שכיר שבוע – Shemitah/of the Sabbatical year.
+יצא ביום – that his hire concluded/finished in the morning or during the day, he collects [his earnings] all day long, and since the sun had set, he violates it [the commandment of “the wages of a laborer shall not remain with you until morning”].
+יצא בלילה – his hire finished during the night.
+גובה כל הלילה וכל היום – and since his labor extended from when it became dark, he is a night hire, and he does not violate it (i.e., the verse from the Torah in Leviticus 19:13: “the wages of a laborer shall not remain with you until morning”) in the morning until the morrow at sunset.
+
+Mishnah 12
+
+אחד שכר בהמה ואחד שכר כלים – as it is written (Leviticus 19:13): “The wages of a laborer shall not remain with you,” – all that his work is “with you,” even and even animals and utensils.
+לא תבעו אינו עובר עליו – as it is written (Leviticus 19:13): “with you”, with your knowledge or without your knowledge.
+המחהו – cut him from himself and placed him with the storekeeper and said to him: “Give this worker with a denar produce and I will pay,” or he said to the money changer, “give him for a denar money [as change].
+אינו עובר עליו – as it is written (Leviticus 19:13): “with you,” and he didn’t give him an order to the storekeeper.
+שכיר בזמנו נשבע ונוטל – because the owner of the house/boss is busily engaged with his workers and sometimes it is thought that he gave it, but [in reality], he did not give it (i.e., the salary), he is made to take an oath from the owner of the house/boss and casts it (i.e., the salary) to the hired person.
+שלא בזמנו – even though the owner of the house/boss is busily engaged with his workers, when the time comes for his obligation, they impose upon him and he remembers, and the owner/boss is not suspect of violating “[the wages of a laborer] shall not remain [with you].”
+גר תושב – who accepted upon himself not to serve idolatry or to eat carrion. He does not have [applying to him] because of “shall not remain”, as it is written at the beginning of the Biblical verse (Leviticus 19:13): “[You shall not defraud] your fellow,” “your fellow,” and not a resident alien.
+
+Mishnah 13
+
+המלוה את חבירו – and the time arrived and he didn’t pay him back.
+לא ימשכננו – to take from him a pledge/security against his will and even in the marketplace, but rather via an agent of the Jewish court, who should take it from him with the permission of the Jewish court.
+ולא יכנס לביתו – even the agent of the Jewish court should not enter into his house, and all the more so, the creditor himself.
+היה לו שני כלים – and his liability corresponds to both of them and he gave both as a pledge.
+נוטל אחד ומחזיר אחד – at the time that he (i.e., the borrower) needs it, he should restore it to him and detain the second with him (i.e., the creditor), as it is explained further on. He should return the pillow at night and the plow during the day.
+מת – the borrower. One does not restore the pledge/security to the heirs [of the borrower], for there is no commandment of restoring the pledge, for it is written (Deuteronomy 24:13): “You must restore the pledge to him…” – to him but not to his heirs.
+עד שלשים יום – the time of the court case. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+בין שהיא עניה בין שהיא עשירה וכו' – because there is according to the one (Rabbi Shimon – Bava Metzia 115a) who said that she is poor and we don’t take a pledge from her, because you must return it (i.e., the pledge/security) to her and she comes and goes to you, you bring her into disrepute with her neighbors, but a rich woman, about whom you don’t have to say this, I would say that you can take a pledge [from her], but this comes to inform us that this Tanna/teacher of the Mishnah does not, as it is written (Deuteronomy 24:17): “You shall not take a widow’s garment in pawn,” both a poor [widow] and a rich [widow] are implied.
+משום שני כלים – the higher one is the upper millstone and the lower is a hand mill.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+הבית והעליה של שנים – the house belongs to one of them and the upper story belongs to the other.
+שניהם חולקים – because it is not known that these stones are of the upper story and those are from the lower part.
+ורואים אלו אבנים הראויות להשתבר – if the house was crushed from its foundations and fell below it, one can know that the lower stones were broken. But if the upper part of the wall fell there from it a lot, the upper [stones] broke, since they fell from a high place, and the lower ones [remained] whole, since they fell from a low place. And [from] the first part [of the Mishnah] where it is taught that both of them divide it, is speaking about when the wall fell at night and they removed/cleared away the stones immediately, and it is impossible to establish if it fell through pressure and the bottom ones broke, or through seizing an object violently to take possession [caused them] to fall and the upper ones were broken (Bava Metzia 116a).
+מקצת אבניו – and they are whole.
+נוטלן – such as the case that this one claims that with some of them (i.e. the stones), it is truth, and with some, he states that he doesn’t known, for since he admits to part [of it], he is liable for an oath according to the Torah, and he is unable to take an oath, and whomever is liable for an oath and is not able to take an oath must pay. But if he said concerning all of them that he did not know, he should take an oath that he did not know and divide them (i.e., the stones) equally with his fellow.
+
+Mishnah 2
+
+הבית והעליה – He who leases out the upper story that is on top of his house to his fellow and says to him: “the upper story that is on top of this house, I lease to you, and the upper story opened up [a hole] of four handbreadths by four handbreadths (according to Shmuel – Bava Metzia 116b) for now, if this one (i.e., the one who has been leased the upper story) needs to use the upper story, he must use half of it above and half of it below.
+ואין בעל הבית רוצה לתקן – the upper story.
+הרי בעל העליה יורד ודר למטה – completely [lives downstairs] , for he had prepared the house for the upper story. And we do not force him to live half above and half below.
+מעזיבה – plaster of mud/clay that they place on the ceiling. Rabbi Yose holds (Bava Metzia 117a) that the concrete of stone chippings and clay serves to level the depressions, and it levels the depressions of the upper story floor. But the Rabbis hold that the concrete of stone chippings strengths the ceiling, and the strengthening of the ceiling is required to be done by the lower dweller. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+הבית והעליה של שנים – the house belongs to this one and the upper story to the other.
+אמר בעל עליה לבעל הבית לבנות – the wall and the lower ceiling that are upon him to built
+בונה בית – and the lower ceiling that is upon it, and dwells in the house until he (i.e., the person who lives in the lower area of the house) compensates him for his expenditures, and afterwards, he leaves and builds his upper story.
+אמר רבי יהודה אף זה דר בתוך של חבירו – if this is the case, the owner of this upper story in this case compensates him for what he has spent, it is found that he is living all these days in [the section] of his fellow, and even though he is not without that, he would not have built it; nevertheless this one is benefitting, for were it not for this house, he would not have had a place to live there. And he holds that this one benefits and this one is not lacking, he is liable. But he builds it all.
+ומקרה את העליה – above him and all that is necessary for it.
+ויושב בבית – [in] the lower [house], for he would have that this one doesn’t benefit, for the upper story was ready for him to live in it and the other person is not lacking anything, for had he not built it, it would not be appropriate for him.
+
+Mishnah 4
+
+בית הבד – a house to gather olives.
+וגנה אחת על גביו – and the olive press belongs to one [of them] and the garden is of the other.
+ונפחת – (see Bava Metzia 118a) four handbreadths by four handbreadths and it is not worthy to sow as at first.
+כיפין – a ceiling made in a circle like a rainbow and upon it, the owner of the garden places dust/mud and plants.
+פטור מלשלם – for what was he to do, as it was an unavoidable accident.
+נתנו לו זמן – A Jewish court; thirty days to tear it down and cut it {i.e., the tree) down.
+
+Mishnah 5
+
+ונפל – into midst of the garden of his fellow.
+הגיעוך – take possession of them and clear them for yourself.
+אין שומעין לו – if this one doesn’t want, he doesn’t purchase them and this one is liable to clear them.
+בתבן ובקש – to gather them of his own, or from something ownerless.
+אין שומעין לו – even though that it in every place we have what is equivalent to money is like money, concerning a hired worker, it is not like this, for it is written (Leviticus 19:13): “The wages of a laborer shall not remain,” on what that he makes a condition explicitly is implied.
+המוציא מוציא והמזבל מזבל – when this one brings it (i.e., the manure) from the cattle-shed to the public domain, the carrier brings it to manure, and he is not permitted to detain it there.
+גובלין טיט – to put it immediately into the building.
+והבונה בונה – he receives them from the person who brings them and builds.
+מתקן – they are ready at hand in the public domain all thirty days, and he is not liable for damages. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 6
+
+שתי גינות – of two people who are near one another. The one – his ground/plot is higher and the one near him, his ground/plot is lower.
+והירק בינתים – in the rising of the elevation, that this one is higher than that one.
+של עליון – for it is his dust and it is from his that it absorbs.
+של תחתון – that upon his empty space it is placed.
+מאחר ששניהם יכולין למחות – so that there will not be these vegetables here, the upper one takes the dust, and the lower one to fill up his garden.
+רואין מהיכן ירק זה חי – from the place that it absorbs and grows, to this one, it should be given.
+כל שעליון יכול לפשוט ידו וליטול הרי אלו שלו – as Rabbi Meir stated, since it is from his dust that it lives.
+והשאר של תחתון – for the upper [garden] itself has renounced ownership of it, regarding the bottom, for it is a disgrace for him to take permission to enter into [the garden] of his fellow and to take it. And the Halakha is according to Rabbi Shimon.
\ No newline at end of file
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+Bartenura on Mishnah Bava Metzia
+ברטנורא על משנה בבא מציעא
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Bava Metzia
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>These are the findings. He [the finder] found scattered fruit.</b> The unspecified case is that the owner had despair, and they are [now] ownerless. 
+<b>Scattered Money.</b> Since they don't have a noticeable marking, he [the owner] surely already had despair, and they are [now] ownerless. This is the reason for all of them.
+<b>Sheaves.</b> Small sheaves.
+<b>In the public domain.</b> Everybody threshes on them, and even if they [the sheaves] had a marker, it [the marker] was lost.
+<b>Belonging to a baker.</b> They don't have a marker, since all of them [baker's bread] are the same. However, home-baked bread has a marker.
+<b>Brought from the country.</b> [This is] to exclude those brought from a professional, as the next mishnah teaches.
+<b>Purple wool.</b> Wool that was died purple, and it was combed to look like a tongue.
+<b>He found a cake.</b> Of figs.
+<b>Merchandise.</b> New items that aren't familiar looking, and the owner hasn't gotten used to how they look. This is because sometimes lost items are returned just from recognizing them, for example to a scholar who doesn't lie. These items that are known that their owner's haven't gotten used to how they look aren't obligated to be announced. The halacha is like Rabbi Shimon son of Elazar. When [is this true]? When you find them one by one. However, if you find them two by two, you are obligated to announce, since their number is a marker. Someone who finds something in the street, or a large plaza in a city that has a non-Jewish majority, even if it [the item] has a marker, there is no obligation to announce. [However], in a city with a Jewish majority, there is an obligation to announce.
+
+Mishnah 2
+
+<b>In a vessel.</b> A vessel has a marker.
+<b>As it is.</b> Empty.
+<b>Heaps of fruit.</b> Their marker is either their number or location.
+<b>Three coins stacked one on top of another.</b> Or more. The announcer announces "I found coins", and he [the one who lost it] comes and says "Such and such [were their number] and they were placed on top of another".
+
+Mishnah 3
+
+<b>Behind a ledge.</b> A closed wall of wood or reeds.
+<b>Fence.</b> of stones.
+<b>Tied-together fledglings.</b> in their wings. [They were tied] in a way that everyone does, and a knot like this isn't a marker.
+<b>Don't touch them.</b> Since we say a person hid them, and if he takes them the owner doesn't have a marker. Therefore he [the finder] should leave them until their owner will come and take them.
+<b>Covered don't touch it.</b> Since this isn't a lost item that includes the transgression "You are not allowed to hide yourself [from it]", since it is in a guarded spot.
+<b>He found it in a stone-pile or an old wall these belong to him.</b> Since he [the finder] can say to the owner [of the pile or wall] this [found item] belonged to the Amorites that our ancestors inherited. This is only if the item is very rusty, that it is noticeable that it has been hidden for a very long time.
+<b>From the middle to the outside.</b> In one of the holes adjacent to the public domain. If he found it from half the thickness of the wall to the outside, it is his, since we say one of the passerbys placed it there and forgot. The rust on it proves it has been there a long time, and the owner has surely despaired. This rule is specifically with gold or silver pieces and the like. However, if it was a vessel with money in it, if the vessel's mouth faces outside it belongs to him [the finder]. If the vessel's mouth faces inward, it belongs to the owner [of the wall].
+<b>Even inside the house it belongs to him.</b> Since we don't know who they belong to, and the owner had despair.
+
+Mishnah 4
+
+<b>If he found them in a store they're his.</b> This is referring to something without a marker. The owner who dropped it has had despair, since everyone enters there [the store].
+<b>Between the counter.</b> that the shopkeeper sits in front of, which he always takes from and places on to sell [things], and the money that he is given he places in it, and nothing ever falls except from the shopkeepers hand.
+<b>In front of of the money-changer, these belong to him [the finder].</b> Since we say that they fell from those who brought money to exchange. The table interrupts between the money-changer and the money that was found, and if they fell from the money-changer they should have found them between themselves and the seat the table is placed on.
+<b>Someone who purchases fruits from their friend etc.</b> For example their friend is a merchant who purchased this produce or these fruits from many people, and he doesn't know who these belonged to, and since they don't have a marker the owner has despair. However, if the one who is selling the fruits took them himself from his land, then the money is definitely his, and there is a obligation to return them.
+<b>If they were tired.</b> Their knot or their number is a marker.
+
+Mishnah 5
+
+<b>In the general rule of all of these.</b> In the general category of "All the lost items of your brother".
+<b>Why was it specified.</b> "And thus shall you do to his garment".
+<b>Just as a garment is special.</b> An unspecified garment has a marker, and all garments have an owner that is claiming it, since it was made by someone and didn't come from nowhere.
+<b>So too anything that has claimants.</b> This is to exclude something that was despaired upon. And despair is when you hear him say "Woe to my loss of purse".
+
+Mishnah 6
+
+<b>His neighbours.</b> The neighbours of the place where the item was found, lest it belongs to one of them.
+<b>In order that each one will go their home in three days.</b> from when he hears the announcement and knows if he lost anything, and if he sees he lost it he'll return [there] in three [days] and announce for one day "I lost it and these are its markers", and the halacha is like Rabbi Yehudah. Since the Temple was destroyed, they [the sages] enacted that announcements should be made in the synagogues and study halls. And since the aggressors increased, those that say "Lost items go to the King", they [the sages] enacted that he [the finder] should inform his neighbours and those he knows and that's sufficient.
+
+Mishnah 7
+
+<b>Anything which does work and eats.</b> If the lost item is something that you can feed with the produce of its work, for example an ox or a donkey.
+<b>One may use it [to do work] and feed it.</b> Don't sell the found item, since all people are pleased with their animal which recognizes them already, and has trained it to their liking. [However] you are not obligated to take care of it forever, rather a chicken and a large animal you take care for 12 months. Calves and baby horses for pasture, meaning that they aren't grown to fatten them up, and similarly kids and sheep, you take care of them for 3 months. Calves for fattening you take care of for 30 days. Geese and roosters, small ones you take care of for 30 days and big ones (which eat a lot) you take care of for 3 days. After this time you take them for yourself and assess their value, or you sell them to others and hide the money.
+<b>Therefore if they [the money] were lost he is responsible.</b> Since the Rabbis permitted him to use them [the money], even though he didn't use them, he is considered as if he used them, and he is responsible. The halacha is like Rabbi Tarfon regarding the value of a lost item which was sold. However, money itself that was lost, for example he found money in a purse or three coins that were on top of another, he is not to use them at all.
+
+Mishnah 8
+
+<b>Once in 30 days.</b> Since they get moldy if you delay opening them. All of their books were made like a scroll.
+<b>Roll.</b> From their beginning to their end to allow air to enter.
+<b>For the first time.</b> What he has never learnt. This is because he would require leaving it [open] in front of him for longer.
+<b>And another should not read with him.</b> Since this one pulls towards himself and this one pulls towards himself and it will break.
+<b>Spread it out for its sake.</b> To allow it to air out so moths won't destroy it.
+<b>For their sake.</b> This is because they get moldy in the ground. You need to put them in the ground since this is how they are guarded. Therefore they should be used occasionally.
+<b>But don't wear them out.</b> Don't use them for a long time until they wear out.
+<b>Don't touch them.</b> Gold doesn't get moldy in the ground. Similarly glass. Further it [glass] is easy to break.
+<b>Which is undignified to pick up.</b> Something that is degrading to him. The Torah said "And you hid yourself from them", [implication is] that sometimes you can hide, for example an elder and it's beneath his dignity.
+
+Mishnah 9
+
+<b>What is considered a lost item.</b> That it is apparent that the owner isn't aware that the item is there.
+<b>This is not a lost item.</b> You are not obligated to return it, since it was intentionally placed there.
+<b>Running between the vineyards.</b> It's legs are being destructive.
+<b>You shall surely return them.</b> The torah included [in this statement] many returnings.
+<b>Don't say to him [the owner] give me a sela.</b> Since this one [the owner] says to him [the finder] "If you had done your normal work, you would have been very burdened, now [that you instead took care of this item] take according to what you actually were burdened."
+<b>Like an idle laborer.</b> How much a person would be willing to reduce his wage to avoid this difficult work that he is doing and do this light work [taking care of the item].
+<b>If there is a court there.</b> If he doesn't want to be idle from his work. Since his wages are high, what can he do? If there are three men there, he stipulates in front of them and says "See that I am paid such and such. It is not possible [for me] to be idle and take a small wage, if you will tell me that I will take and be paid my [normal] wages. I will then take care of this lost item."
+<b>His own takes precedence.</b> And he leaves the lost item.
+
+Mishnah 10
+
+<b>He found it in a stable.</b> Even though it [the animal] isn't secured in it, for example [the stable] isn't locked.
+<b>If it was in a cemetary.</b> And he [the finder] is a Kohen. He shouldn't become impure [to retrieve it]. This is because returning a lost object is a positive commandment, "You shall surely return it to your brother". [However,] with impurity for a Kohen, it is the positive commandment of (Leviticus 21:6) "They shall be holy", and the negative commandment of (Leviticus 21:1) "They shall not become impure for a soul of their nation". And a positive commandment does not push aside a positive commandment plus a negative commandment.
+<b>Or he says to him don't return it.</b> And the lost item is in a place that it is a mitzvah to [retrieve and] return. He [the finder] should not listen to him [his father]. As it is written (Leviticus 19:3) "A man should fear their mother and father, and my Sabbaths he should guard", [this teaches us] that if your father tells you go and break the Shabbat, don't listen to him. Similarly with all other commandments.
+<b>He went and sat down.</b> The owner of the donkey.
+<b>It's a commandment from the Torah to unload.</b> for free.
+<b>But don't load.</b> for free; rather for pay.
+<b>Rabbi Shimon says even load.</b> for free. The halacha is not like Rabbi Shimon.
+<b>Rabbi Yossi HaGlili says etc.</b> The halacha is not like Rabbi Yossi.
+
+Mishnah 11
+
+<b>His lost item comes first.</b> Since the verse says (Deuteronomy 15:4) "There will be no destitute amongst you", [this indicates] you should be cautious that you don't become destitute.
+<b>His Rabbi's comes first.</b> This is referring to his main Rabbi, who he learnt most of his wisdom from. So too all the times in the Mishnah it mentions "His Rabbi" coming before his father, this is only referring to his main Rabbi.
\ No newline at end of file
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+Bartenura on Mishnah Bava Metzia
+ברטנורא על משנה בבא מציעא
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Bava_Metzia
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Bartenura on Mishnah Bava Metzia
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שנים אוחזין בטלית – In the Gemara (Bava Metzia 7a), it maintains our Mishnah [deals with the case] such as one of them grabs hold of threads that are at the border of the garment from this side, and another grabs hold of threads that at the border of the of the garment from that side, but if they were cleaving to the garment itself, this one takes up until the place where hand reaches and that one takes up the place where his hand reaches, and the rest they would divide equally. , and through an oath.
+זה אומר כולה שלי – I purchased it and/or it was sold to me by the seller and not to you. And when the seller sold [it] to one of them and took the money from both of them, one of them with his knowledge and the other one against his will, and he (i.e., the seller) does not know which one was with his knowledge and which one was against his will. For if he had known, and he would have said: “to this one, I sold [it].” There would be here one witness. And the one opposite him would be liable for an oath from the Torah, to contradict the witness. But now that he does not know, both are sworn to this oath that is mentioned in our Mishnah. And by law, they would divide [the garment] without an oath, but the Sages enacted that neither of them at all can take it without an oath, in order that everyone wouldn’t go and seize the garment of his fellow and say, “it is mine.” And it was necessary for the Tanna [of our Mishnah] to teach us that when this one says, “I found it, “that is through [an act of] finding it, and the other who says, “it is all mine,” that is through a commercial transaction. For had the Tanna [of our Mishnah] [only taught] a found object, I might think that it is through a found object [only] that the Rabbis imposed an oath, because they have taught a leniency to grab hold [of the corner of the object] inappropriately, so that my fellow would not have nothing missing in it, I will go and grab hold of it and divide it in public, but [regarding] a commercial transaction, if he had no need for it, he would not go after it to purchase it, and the person who comes to divide it with him and give him half of its monetary value, which is inappropriate, causing him loss and that is not to say that he is teaching that it is permitted to do so. I would say that the Rabbis did not impose upon him an oath. But if [the Mishnah] only taught about commercial transactions, I would say that is only upon commercial transactions that the Rabbis imposed upon him an oath because they are teaching a leniency and he [would] say, my fellow gives me money and I give money, now it is necessary for me, I will take it, and my fellow will have to trouble himself to go and purchase another one. But, regarding a found object, where you don’t have to say this, I would say, no, hence, it is necessary [for the Mishnah to teach both about found objects and commercial transactions].
+ישבע שאין לו בה פחות מחציה – but he would not be sworn to an oath [saying] “it is all his,” as he would claim from the outset. For all of it would not be given to him. But if from when he claimed that half of it was his that it should be given to him, he would weaken his position from his first statement – when he said that it was all his. Therefore, he takes an oath that he does not have any less than half, which implies by this – that all of it is mine, as he had said initially; but according to your words, where you do not believe me regarding all of it, [I am taking] an oath that I have [a stake] in it and I have no less than one-half.
+
+Mishnah 2
+
+היו שנים רוכבים על גבי בהמה – this comes to the us that a rider purchases, and even though he does not direct the animal [by leading it] as the animal does not move from its place.
+או שהיה אחד רוכב ואחד מנהיג – at the time when he rides, he stirs it up with his legs so that when the animal moves in consequence of this, the rider and the leader are identical , but if there only was a rider alone, the leader purchased the animal; the rider did not purchase the animal. But if they admitted or witnesses came even after the law was decided for them, that they should divide it with an oath, they divide it without an oath [administered].
+
+Mishnah 3
+
+אמר לחבירו תנה לי וכו' – but if he said: “I have taken possession of it,” the rider has purchased it, and the leader cannot say: “I have taken possession of it.”
+לא אמר כלום – that he acquired it when he drew/seized it from his fellow’s hand, and all the while that it was in the hand of the one who lifted it, it is was ownerless.
+
+Mishnah 4
+
+זה שהחזיק בה זכה בה – and especially when the lost object was in the public domain, since the four cubits [surrounding] a person do not acquire for him in the public domain, the person who takes hold of it acquires title to it. But in an alley/recess (adjoining an open place to which merchants retire to transact business; alternatively: market stand under a colonnade), which is the path of an individual, or on the sides of the public domain where many are not crowding there, the four cubits of a person take possession for any found object and any ownerless object that is near him is considered like four cubits, and another person may not take seize it. And the Rabbis decreed this so people would not come to quarrel.
+אחר צבי שבור – which is incapable of running and is well-guarded in the field (i.e., fenced in), if others will not take it, it is like a found object.
+זכתה לו – and he stands at the side of his field, and as such is able to run after them and reaches them before they leave from his field.
+
+Mishnah 5
+
+הקטנים – all who are supported by/rely upon the father’s table, even if he is an adult, we call him a minor, and anything he finds belongs to his father for the sake of preventing ill-feeling. But a daughter, whether she is a minor or a maiden, her found object belongs to her father, since the Torah makes assignment of all gains/profits of her maidenhood belong to her father (see Numbers 30:17 – בנעוריה בית אביה /”while in her father’s household by reason of her youth”).
+עבדו ושפחתו הכנענים – for their bodies are owned by him, as it is written (Leviticus 25:46): “You shall keep them as a possession [for your children after you, for them to inherit as property for all time. Such you may treat as slaves].”
+מציאת אשתו – The Rabbis ordained this for the sake of preventing ill-feeling.
+
+Mishnah 6
+
+אחריות נכסים – landed security (i.e., that the debtor’s landed property is pledged to the creditor) that he can collect from them.
+לא יחזיר – for we are suspicious of collection and conspiracy to fraud and divide the profits. Lest it was a collected/paid off document and it fell from the borrower, and when he admits: “I did not pay,” there is a council of deception between them to seize the sold mortgaged property which cannot be resorted to (in the event of non-payment) and it will be divided between them.
+בין כך ובין כך לא יחזיר – a document which cannot be resorted to (i.e., movable property) is mortgaged, and can be collected from, and surety (i.e., property which may be resorted to in the event of non-payment) is the error made by the scribe; and we are suspicious of collection and conspiracy to fraud, and the Halakha is according to the Sages. And specifically, with a document where property may be resorted to in the event of non-payment is not mentioned in it, the Sages said that it is an error made by the scribe, and we collect from mortgaged property as if the surety was written in it (i.e., the document). But if it was spelled out in the document that he (i.e., the borrower) did not want to accept upon himself surety [for non-payment], the Sages admit that he may return it, for now there is no fear for a conspiracy to fraud.
+
+Mishnah 7
+
+דייתיקי – the verbal will of someone on his death-bed, that this is what should occur and happen.
+ושוברים – [receipts] that the creditor makes for the borrower when his loan document has been repaid.
+
+Mishnah 8
+
+אגרות שום – that the Jewish court estimated the [value of the] property of the borrower to the creditor in his loan document
+ואגרות מזון – that he accepted upon himself to feed the daughter of his wife. Another explanation: that they would sell from the landed property of the husband to support the wife and the daughters.
+ומיאונין – that they would write in the document: “In our presence, so-and-so has refused this particular gentleman as her husband.” And this is regarding when a minor whose mother and/or brothers married her off, she does not require a Jewish bill of divorce.
+שטרי בירורין – this one chooses one [judge] and the other party chooses one [judge] who will adjudicate for them.
+מצא – [he found] documents.
+בחפיסה – a small leather bag
+ודלוסקמא – a leather utensil/box that the elderly hide their utensils so that they don’t have to search after them.
+ותכריך של שטרות – three documents or more which are wrapped up one with the other.
+ואגודה – that are lying one on top of the other, the length of this one on the length of that one.
+הרי זה יחזיר – since it is something that has a sign; for the utensil is sign when the owners say, “in this particular utensil you found them.”
+אחד הלוה משלשה – if there are three [loan] documents of one borrower who borrowed from three [different] people, the finder [of these lost documents] should be returned to the borrower, since they had surely fallen from his hand, for if they had fallen from their hands (i.e., the three lenders), who gathered them to one place? And specifically when the documents were authenticated by the Jewish court. But if they were not authenticated, we suspect that perhaps, in order to authenticate them, the three lenders brought them to the scribe of the judges and they fell from the hand of the scribe. And we should not suspect lest after they had been authenticated, they fell from the hand of the scribe, for a person does not delay their confirmation in the hand of the scribe. And if they (i.e., the loan documents) are from three [different] borrowers, who borrowed from one individual, the finder should return them to the lender for the matter is known that they fell from him. And if all three of them were in the writing of one scribe, we suspect lest they fell from the hand of the scribe and they were not [ever] loaned. And therefore, we do not return them.
+מצא שטר בין שטרותיו ואינו יודע מה טיבו – with him – if the borrower deposited it with him or the lender, or lest it was partially paid-off, and they delivered it to him to be the intermediary between them (i.e., the lender and the borrower).
+יהא מונח – in his hand, and he should not return it to either this one or the other one.
+ואם יש עמהן סמפון – [codicil]. The one who finds it amongst his documents a receipt that was written on one of his documents.
+יעשה מה שבסמפון – And the [loan] document was under the presumption of having been paid-off, and even though it would have been appropriate for this receipt to have been placed in the hand of the borrower and not in the hand of the lender/creditor, we say that the borrower trusted the lender and said: “tomorrow give it [the receipt] to me,” and he forgot. And this is the case of when a lender found this document upon which was written the receipt, between his torn documents even though it was not torn.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>These are the findings. He [the finder] found scattered fruit.</b> The unspecified case is that the owner had despair, and they are [now] ownerless. 
+<b>Scattered Money.</b> Since they don't have a noticeable marking, he [the owner] surely already had despair, and they are [now] ownerless. This is the reason for all of them.
+<b>Sheaves.</b> Small sheaves.
+<b>In the public domain.</b> Everybody threshes on them, and even if they [the sheaves] had a marker, it [the marker] was lost.
+<b>Belonging to a baker.</b> They don't have a marker, since all of them [baker's bread] are the same. However, home-baked bread has a marker.
+<b>Brought from the country.</b> [This is] to exclude those brought from a professional, as the next mishnah teaches.
+<b>Purple wool.</b> Wool that was died purple, and it was combed to look like a tongue.
+<b>He found a cake.</b> Of figs.
+<b>Merchandise.</b> New items that aren't familiar looking, and the owner hasn't gotten used to how they look. This is because sometimes lost items are returned just from recognizing them, for example to a scholar who doesn't lie. These items that are known that their owner's haven't gotten used to how they look aren't obligated to be announced. The halacha is like Rabbi Shimon son of Elazar. When [is this true]? When you find them one by one. However, if you find them two by two, you are obligated to announce, since their number is a marker. Someone who finds something in the street, or a large plaza in a city that has a non-Jewish majority, even if it [the item] has a marker, there is no obligation to announce. [However], in a city with a Jewish majority, there is an obligation to announce.
+
+Mishnah 2
+
+<b>In a vessel.</b> A vessel has a marker.
+<b>As it is.</b> Empty.
+<b>Heaps of fruit.</b> Their marker is either their number or location.
+<b>Three coins stacked one on top of another.</b> Or more. The announcer announces "I found coins", and he [the one who lost it] comes and says "Such and such [were their number] and they were placed on top of another".
+
+Mishnah 3
+
+<b>Behind a ledge.</b> A closed wall of wood or reeds.
+<b>Fence.</b> of stones.
+<b>Tied-together fledglings.</b> in their wings. [They were tied] in a way that everyone does, and a knot like this isn't a marker.
+<b>Don't touch them.</b> Since we say a person hid them, and if he takes them the owner doesn't have a marker. Therefore he [the finder] should leave them until their owner will come and take them.
+<b>Covered don't touch it.</b> Since this isn't a lost item that includes the transgression "You are not allowed to hide yourself [from it]", since it is in a guarded spot.
+<b>He found it in a stone-pile or an old wall these belong to him.</b> Since he [the finder] can say to the owner [of the pile or wall] this [found item] belonged to the Amorites that our ancestors inherited. This is only if the item is very rusty, that it is noticeable that it has been hidden for a very long time.
+<b>From the middle to the outside.</b> In one of the holes adjacent to the public domain. If he found it from half the thickness of the wall to the outside, it is his, since we say one of the passerbys placed it there and forgot. The rust on it proves it has been there a long time, and the owner has surely despaired. This rule is specifically with gold or silver pieces and the like. However, if it was a vessel with money in it, if the vessel's mouth faces outside it belongs to him [the finder]. If the vessel's mouth faces inward, it belongs to the owner [of the wall].
+<b>Even inside the house it belongs to him.</b> Since we don't know who they belong to, and the owner had despair.
+
+Mishnah 4
+
+<b>If he found them in a store they're his.</b> This is referring to something without a marker. The owner who dropped it has had despair, since everyone enters there [the store].
+<b>Between the counter.</b> that the shopkeeper sits in front of, which he always takes from and places on to sell [things], and the money that he is given he places in it, and nothing ever falls except from the shopkeepers hand.
+<b>In front of of the money-changer, these belong to him [the finder].</b> Since we say that they fell from those who brought money to exchange. The table interrupts between the money-changer and the money that was found, and if they fell from the money-changer they should have found them between themselves and the seat the table is placed on.
+<b>Someone who purchases fruits from their friend etc.</b> For example their friend is a merchant who purchased this produce or these fruits from many people, and he doesn't know who these belonged to, and since they don't have a marker the owner has despair. However, if the one who is selling the fruits took them himself from his land, then the money is definitely his, and there is a obligation to return them.
+<b>If they were tired.</b> Their knot or their number is a marker.
+
+Mishnah 5
+
+<b>In the general rule of all of these.</b> In the general category of "All the lost items of your brother".
+<b>Why was it specified.</b> "And thus shall you do to his garment".
+<b>Just as a garment is special.</b> An unspecified garment has a marker, and all garments have an owner that is claiming it, since it was made by someone and didn't come from nowhere.
+<b>So too anything that has claimants.</b> This is to exclude something that was despaired upon. And despair is when you hear him say "Woe to my loss of purse".
+
+Mishnah 6
+
+<b>His neighbours.</b> The neighbours of the place where the item was found, lest it belongs to one of them.
+<b>In order that each one will go their home in three days.</b> from when he hears the announcement and knows if he lost anything, and if he sees he lost it he'll return [there] in three [days] and announce for one day "I lost it and these are its markers", and the halacha is like Rabbi Yehudah. Since the Temple was destroyed, they [the sages] enacted that announcements should be made in the synagogues and study halls. And since the aggressors increased, those that say "Lost items go to the King", they [the sages] enacted that he [the finder] should inform his neighbours and those he knows and that's sufficient.
+
+Mishnah 7
+
+<b>Anything which does work and eats.</b> If the lost item is something that you can feed with the produce of its work, for example an ox or a donkey.
+<b>One may use it [to do work] and feed it.</b> Don't sell the found item, since all people are pleased with their animal which recognizes them already, and has trained it to their liking. [However] you are not obligated to take care of it forever, rather a chicken and a large animal you take care for 12 months. Calves and baby horses for pasture, meaning that they aren't grown to fatten them up, and similarly kids and sheep, you take care of them for 3 months. Calves for fattening you take care of for 30 days. Geese and roosters, small ones you take care of for 30 days and big ones (which eat a lot) you take care of for 3 days. After this time you take them for yourself and assess their value, or you sell them to others and hide the money.
+<b>Therefore if they [the money] were lost he is responsible.</b> Since the Rabbis permitted him to use them [the money], even though he didn't use them, he is considered as if he used them, and he is responsible. The halacha is like Rabbi Tarfon regarding the value of a lost item which was sold. However, money itself that was lost, for example he found money in a purse or three coins that were on top of another, he is not to use them at all.
+
+Mishnah 8
+
+<b>Once in 30 days.</b> Since they get moldy if you delay opening them. All of their books were made like a scroll.
+<b>Roll.</b> From their beginning to their end to allow air to enter.
+<b>For the first time.</b> What he has never learnt. This is because he would require leaving it [open] in front of him for longer.
+<b>And another should not read with him.</b> Since this one pulls towards himself and this one pulls towards himself and it will break.
+<b>Spread it out for its sake.</b> To allow it to air out so moths won't destroy it.
+<b>For their sake.</b> This is because they get moldy in the ground. You need to put them in the ground since this is how they are guarded. Therefore they should be used occasionally.
+<b>But don't wear them out.</b> Don't use them for a long time until they wear out.
+<b>Don't touch them.</b> Gold doesn't get moldy in the ground. Similarly glass. Further it [glass] is easy to break.
+<b>Which is undignified to pick up.</b> Something that is degrading to him. The Torah said "And you hid yourself from them", [implication is] that sometimes you can hide, for example an elder and it's beneath his dignity.
+
+Mishnah 9
+
+<b>What is considered a lost item.</b> That it is apparent that the owner isn't aware that the item is there.
+<b>This is not a lost item.</b> You are not obligated to return it, since it was intentionally placed there.
+<b>Running between the vineyards.</b> It's legs are being destructive.
+<b>You shall surely return them.</b> The torah included [in this statement] many returnings.
+<b>Don't say to him [the owner] give me a sela.</b> Since this one [the owner] says to him [the finder] "If you had done your normal work, you would have been very burdened, now [that you instead took care of this item] take according to what you actually were burdened."
+<b>Like an idle laborer.</b> How much a person would be willing to reduce his wage to avoid this difficult work that he is doing and do this light work [taking care of the item].
+<b>If there is a court there.</b> If he doesn't want to be idle from his work. Since his wages are high, what can he do? If there are three men there, he stipulates in front of them and says "See that I am paid such and such. It is not possible [for me] to be idle and take a small wage, if you will tell me that I will take and be paid my [normal] wages. I will then take care of this lost item."
+<b>His own takes precedence.</b> And he leaves the lost item.
+
+Mishnah 10
+
+<b>He found it in a stable.</b> Even though it [the animal] isn't secured in it, for example [the stable] isn't locked.
+<b>If it was in a cemetary.</b> And he [the finder] is a Kohen. He shouldn't become impure [to retrieve it]. This is because returning a lost object is a positive commandment, "You shall surely return it to your brother". [However,] with impurity for a Kohen, it is the positive commandment of (Leviticus 21:6) "They shall be holy", and the negative commandment of (Leviticus 21:1) "They shall not become impure for a soul of their nation". And a positive commandment does not push aside a positive commandment plus a negative commandment.
+<b>Or he says to him don't return it.</b> And the lost item is in a place that it is a mitzvah to [retrieve and] return. He [the finder] should not listen to him [his father]. As it is written (Leviticus 19:3) "A man should fear their mother and father, and my Sabbaths he should guard", [this teaches us] that if your father tells you go and break the Shabbat, don't listen to him. Similarly with all other commandments.
+<b>He went and sat down.</b> The owner of the donkey.
+<b>It's a commandment from the Torah to unload.</b> for free.
+<b>But don't load.</b> for free; rather for pay.
+<b>Rabbi Shimon says even load.</b> for free. The halacha is not like Rabbi Shimon.
+<b>Rabbi Yossi HaGlili says etc.</b> The halacha is not like Rabbi Yossi.
+
+Mishnah 11
+
+<b>His lost item comes first.</b> Since the verse says (Deuteronomy 15:4) "There will be no destitute amongst you", [this indicates] you should be cautious that you don't become destitute.
+<b>His Rabbi's comes first.</b> This is referring to his main Rabbi, who he learnt most of his wisdom from. So too all the times in the Mishnah it mentions "His Rabbi" coming before his father, this is only referring to his main Rabbi.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+המפקיד. ולא רצה לישבע – the oath of the bailees, for he was able to make himself exempt if he took an oath that he did was not negligent with it and did not make illegitimate use of it.
+למי שהפקדון שלו – for since he paid, he has acquired all of its indemnities. And even if he did not pay but rather since he said in the Jewish court that he would pay, he has acquired all of the indemnities. There is no difference made between double indemnity or four/five times the indemnity.
+
+Mishnah 2
+
+השוכר פרה מחבירו – and the renter/leasee stood and lent it (i.e., the cow) to another with the permission of the lender. But if the leaser had not given permission, we establish that a bailee who transferred [an object] to another bailee is liable.
+ישבע השוכר – to the leaser
+שמתה כדרכה – and is exempt [from payment], for the renter is exempt from unavoidable accidents.
+והשואל – who is liable for unavoidable accidents , pays the renter, with an oath that he swears to the landlord.
+אמר רבי יוסי: כיצד הלה עושה סחורה וכו' – And the Halakha is according to Rabbi Yosi.
+
+Mishnah 3
+
+אמר לשנים: גזלתי לאחד מכם – And they do not make a claim against him at all, but he wants to fulfill [his responsibility] according to heaven.
+נותן לזה מנה ולזה מנה – but two who make claim and he admits that the stole from one of them, every one takes an oath that he stole from him. The Sages imposed a fine upon him because he translated on לא תגזול/”you shall not commit robbery” (Leviticus 19:13); and similarly, two who make a claim against one, each one says: “My father deposited with you a Maneh.” And he states: “The father of one of you left with me a Maneh but I do not know which one [of you];” each one of them swore that his father left with him a Maneh, and he gives a Maneh to this one and a Maneh to that one. For he had committed an act of negligence against himself for he should have paid attention and to remember who left with him the Maneh.
+
+Mishnah 4
+
+שנים שהפקידו אצל אחד זה מנה וזה מאתים – such as the case where both of them deposited together one before the other.
+נותן לזה מנה ולזה מנה וכו' – that he said to them: you who were not particular together, and you did not suspect each other, lest his fellow would claim the two-hundred. I also do not deceive myself to be particular about who gets the two-hundred. And they make it as if they placed all three-hundred in one bundle/bag , so they would not have to be particular about what one party has in it and what his fellow has in it.
+מה הפסיד הרמאי – for he will never admit the truth.
+
+Mishnah 5
+
+וכן שני כלים – For the Rabbis, it is necessary for him. For not only this, but also that are taught. Not that it is necessary for one to have a Maneh and the other to have two-hundred Maneh, for there is no loss through the breaking of a utensil, the rabbis said that he should give to this one a Maneh and to that one a Maneh, but even with two utensils where there is loss that it is necessary to break to larger utensil to give from it the monetary value of the smaller one, and when Elijah comes, it is found that the owner of the larger utensil loses when his utensil is broken. And I might think that in this the Sages agree with Rabbi Yosi that everything is left aside until Elijah will come, but it comes to teach us the exact opposite. And the Halakha is like the Sages.
+
+Mishnah 6
+
+אבודים – through mice or decay
+לא יגע בהן – to see them since each person wants his Kab from the nine Kabim of his fellow. His Kab is beloved to him because he had toiled for it, from the nine Kabim of others that he would purchase with their monetary value if he would sell them. And the Rabbis said that he should not touch them, for they have not lost other than up to the diminution that is explicitly mentioned in our Mishnah: for wheat and rice Nine half-Kabim to a Kor, etc. But if they lost more than their diminution [in value], the Sages agree with Rabban Shimon ben Gamaliel that they sell them in the Jewish court. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+המפקיד פירות אצל חבירו – and that which was deposited was combined with his produce and he was doubtful from them and did not know the measure of what he had consumed. And when he comes to restore them, he should take out the loss, deducting what they normally deduct [due to the produce 3consumed by mice].
+תשעה חצאי קבין לכור – A Kor = 30 Seah and Seah = 6 Kabim.
+הכל לפי הזמן – As such for each and every Kor.
+הכל לפי הזמן – for each and every year he should duct for him such-an-amount
+מה איכפת להו לעכברים – Such-[an-amount] they eat from a small portion just like from a large portion. Therefore, nine and one-half Kabim per year whether from a Kor or from ten Korim.
+אם היתה מדה מרובה – that he deposited with him a lot, from ten korim and upwards, he should take out the losses.
+מפני שהן מותירות – for during the days of the granary when they deposit the wheat which is dry, and in the rainy days, when they return it, it blows up. And regarding the consumption by mice, the loss is not so great for each Kor, the mice do not eat all that much from the ten Korim. Therefore, their blowing-up [in the rainy season], restores what the mice consume. And the Halakha is not according to Rabbi Yehuda nor according to Rabbi Yohanan ben Nuri. And all of these measures are [what applies] in the Land of Israel and during the days of the Tannaim, but in other lands at these times, all is dependent upon what the seeds normally lose in that particular country and time.
+
+Mishnah 8
+
+יוציא לו שתות יין – if he deposited with him wine and it got combined with his, the wine vessel absorbs one-sixth.
+רבי יהודה אומר: חומש – since the ground from which they made the wine-vessels in the place of Rabbi Yehuda absorbed one-fifth. And everything is according to the place.
+אף המוכר וכו' – Just as they said that there are lees with the depositor , so too they said regarding the seller. For one who sells oil to his fellow and always gives him from his barrels refined oil which is sufficient from him, the purchaser accepts upon himself to deduct from him a log-and-a-half from the walls of the sediment for every one-hundred log. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 9
+
+לא יחדו לה הבעלים מקום – in the house of the bailee, to say to him: “lend me this corner.”
+לצרכו – to use it
+לצרכה – that was in a place that it is close to being broken.
+אם משהניחה – that he completed his usage [of it], he placed it in a well-guarded place. Whether he carried it initially for his own needs, whether he carried it for its needs, he is exempt, since we say from he returned it, it is in the owners’ domain as [it was] originally, and concerning it, he is nothing other than an unpaid bailee and is exempt from its unavoidable accidents. And even though he did not inform its owners to say, I took it and returned it. The first part of our Mishnah [is according to] Rabbi Yishmael who said regarding a person who stole a lamb from the flock and [later] returned it to its place, that he is exempt for we do not require the knowledge of the owners. And that which teaches that the owners did not specify a place for it as he returned it to its place after it was used for his needs, that he is exempt, and even though he did not inform the owners, he did return it to its designated/unique place. But even if the owners did not designate a specific/unique place, that when he returned it, it was not to the designated/unique place, he is exempt, for since he returned it to the protected/guarded place, that we did not require the knowledge of the owners.
+ובין שהניחה לצרכו חייב – this end [of the Mishnah] is attributed to Rabbi Akiva, who said that a person who steals a lamb from a flock and returned it to its place and it met with an accident, he [i.e., the person who stole it] is always liable, until he informs the owners that he stole [the lamb] and returned [it]. And here also, after he used it for his own needs, and became a thief, regarding it, even though he left it (i.e., the lamb) in a guarded place. And that it is taught at the end [of the Mishnah] , “that the owners designated a particular place, we say that it was not necessary; it was not necessary that they did not designate that he is liable when he placed [the lamb], after he used it for his own needs, for he did not place it in the designated place for it, but even if they (i.e., the owners) designated a place, when he returned and put in its place, he is liable, for we require the knowledge of the owners. And the beginning of the Mishnah is [according to] Rabbi Yishmael and the end of the Mishnah is [according to] Rabbi Akiva. And this is how we establish it in the Gemara.
+
+Mishnah 10
+
+צררן – in his kerchief/scarf
+והפשילן לאחוריו – even though that this is high-level guarding, he is liable, for a person who carries deposited monies from place to place, they lack guarding other than in his hand, as it is written (Deuteronomy 14:24): “Wrap up the money (in your hand) [and take it with you to the place that the LORD your God has chosen].” Even though they are wrapped up, they will be “in your hand.” And if it is in the house, they lack [appropriate] guarding other than in the ground, or in the wall, in the handbreadth closest to the ceiling or the handbreadth closest to the ground. For it is not the manner of thieves to search there. But if he guarded it in another manner, he is negligent and liable, other than if initially, he made a condition with the depositor that for this condition he will accept the deposit, that he would not be liable for all of these forms of guardianship.
+לבנו ולבתו הקטנים – but for adults, they take an oath that they guarded in the [appropriate] manner of bailees and are exempt. But we do not say regarding this that a bailee who transferred [the object] to another bailee is liable, for it is the way of a person to entrust what has been deposited in his hand – in the hand of his wife and his children. And all who make a deposit, with the knowledge that when he deposits something, that the one commissioned will give them into the hands of his wife and/or his children.
+
+Mishnah 11
+
+אם צרורין – and signed, or tied with a distinctive tie
+לא ישתמש בהן – but if they are not signed or tied with a distinctive tie, even though they are wrapped, they are as permissible and as if they were not tied at all, and it is permissible to use them.
+חייב באחריותן – and even if they were not used, he is [considered] regarding them as a paid bailee, because he is able to use them, and he liable for theft and loss. And if they were used, he is like a lender towards it and he is liable even for unavoidable accidents.
+רבי יהודה אמר: כשולחני – and the Halakha is according to Rabbi Yehuda
+
+Mishnah 12
+
+ילקה בחסר וביתר – from what the deposit is missing and/or how much it increased, such as the case where a person deposited with him a ewe/sheep laden with wool, or pregnant, and it was sheered or it gave birth after he misappropriated it/made illegitimate use of it, he pays for it and for its shorn wool or its offspring, and it results that he is flogged for how much it became [worth] less, or increased, for if it had become pregnant or laden with wool while she was with him, he pays for it as it was laden or pregnant as it is currently, and he is flogged for an increase/addition.
+ובית הלל אומרים: כשעת הוצאה – From the house of the owners, and if is laden, it is laden, and if it is bare, bare.
+רבי עקיבא אומר כשעת התביעה – as the deposit is (i.e., the condition of the animal) at the time that of its appearance in court, as it is written (Leviticus 5:24): “…He shall pay it to its owner when he realizes his guilt.” He shall give like he is on the day of his guilt, on the day when he is found guilty in court. And the Halakha is according to the School of Hillel.
+החושב לשלוח יד בפקדון – he said in in the presence of witnesses, “I will take his the deposit of so-and-so for myself.”
+בית שמאי מחייבים – As it is written (Exodus 22:8): “In all charges of misappropriation –[pertaining to an ox, an ass, a sheep, a garment, or any other loss, whereof one party alleges, ‘This is it,’]…” from the time that he spoke to misappropriate, he is considered negligent.
+עד שישלח בו יד – As it is written (Exodus 22:7): “…that he has not laid hands on the other’s property.” And this, “In all charges of misappropriation” (Exodus 22:8), the School of Hillel expounds upon this. He says to his servant or to his agent to misappropriate the deposit. Froom when is he liable? There is a teaching in the Scriptural text to intimate, the text reads: “In all charges of misappropriation” (Exodus 22:8).
+כיצד? הטה את החבית – Now he explains the words of the School of Hillel, and there are books which don’t read "כיצד"/how? And it is a matter for itself.
+ונשברה – after a time
+אינו משלם אלא רביעית – misappropriation does not make one liable for unavoidable accidents until he takes possession by drawing/seizing an object or lift it up which is acquisition.
+הגביהה ונטל – not exactly took, for when it is lifted up in order to to take [something], he is liable for an unavoidable accident, even if he didn’t take anything from it. But if he took a fourth of a Log (a LOG = 6 eggs in volume) from the barrel, and the rest of the wine in the barrel fermented afterwards, even though he did not lift the barrel up, he pays for all the wine, for he caused the wine to ferment, and it is his act that helped it [get sour] (see Bava Metzia 44a).
+
+Chapter 4
+
+
+
+Mishnah 1
+
+הזהב קונה את הכסף – Each thing that is considered to be a coin and currently passing to be given in expenditure (of money), it has the law of coinage. But where it is not considered to be a coin and currently passing, it has the law of merchandise. And his taking possession by drawing towards one’s self the object to be acquired is the establishment of the matter. Therefore, from when one draws [towards oneself] the gold denar, the second has acquired the silver denar in whatever place they are, and neither one of them can retract in this, for the golden denars are [considered] produce in regard to the silver denars.
+והכסף אינו קונה את הזהב – since the silver denars are currently passing in expenditure [of money], they have the law of money with regard to golden denars. And if one [of them] pulled the silver denars, the other did not acquire the golden denars, until he pulls [the golden denars], for the money does not purchase, and that is the reason also why cooper acquires the silver, for pennies of copper whose passing is not so important [in the expenditure of money], they are produce in regard to the silver denars, and the silver does not purchase the copper.
+מעות הרעות – which became invalidated
+אסימון – that was made in the manner of current coinage but it still had not stamped upon it a feature.
+כל המיטלטלין קונין זה את זה – if he exchanged these for those, since the one that pulled/drew towards one’s self, the other fellow acquired [the other object]. And this word כל/”all” – includes even a purse filled with money [in exchange] for a purse filled with money.
+
+Mishnah 2
+
+נתן לו מעות ולא משך ממנו פירות יכול לחזור בו – [both] this one and that one. And it is an ordinance of the Sages, for according to the Written Torah, money does acquire, as we found concerning property dedicated to the Temple, as it is written (Leviticus 27:19): “[and he shall give the money] and it shall pass to him.” And what is the reason that they said that pulling/drawing towards one’s self acquires and not money? It is a decree lest the purchaser leave his acquisition in the seller’s house for long time and a fire spreads in the seller’s neighborhood and he would not be troubled to do what was required to save [what he sold]. Therefore, they placed them in his permission to retract from it (i.e., the sale) if he desired, for since if they increased in value while in his possession, it would increase [in value] and he would retract from the sale and the profit would be his. It is considered by them to be his and he would go to the trouble to save [it].
+אבל אמרו מי שפרע וכו' – even though he is able to retract from [the sale]. We curse him in the Jewish court and say about him: He who punished the men of the generation of the Flood and from the generation which witnessed the separation of races (i.e., the Tower of Babel) and from the men of Sodom and Gomorrah and from the Egyptians who drowned in the sea, he will punish him who does not stand by his word (although the court cannot compel him – see Tosefta Bava Metzia 3:14; Talmud Bava Metzia 47b), and afterward he returns to him his money.
+רבי שמעון אומר: כל שהכסף בידו ידו על העליונה – Rabbi Shimon is referring to the matter of the First Tanna/teacher [of our Mishnah] who said: “he gave him money, but [the other] did not draw from him towards himself the merchandise – may retract,” whether it is the seller or the purchaser, and Rabbi Shimon comes to say that sometimes the person who has the money in his hand, the seller, who received the money, has the upper hand, and it is in hand to uphold the sale if he wants, but the purchaser cannot retract in it, such as [for example], the attic of the purchaser was lent to the seller, for now if the seller wishes that the sale is upheld, the purchaser cannot retract, even though he has not pulled the object towards himself. And what is the reason why the Rabbis have stated that “pulling” acquires and not money? It is a decree lest the seller will say to the purchaser: “your wheat has burned in the attic;” here where it is the attic of the purchaser, if a fire broke out , he would trouble himself and bring it (i.e., the wheat). But the Halakha is not according to Rabbi Shimon, but rather, even though the attic of the purchaser has been lent to the seller, all the while that he has not drawn [the wheat] towards himself, he can retract, whether he is the purchaser or the seller.
+
+Mishnah 3
+
+האונאה ארבעה כסף – four silver MAOT in which there are six MAOT in a denar, and the SELAH is four denarim.
+מעשרים וארבעה כסף לסלע – if the purchase was in SELAH monies which is twenty-four MAOT, for now it would be that overcharging is one-sixth to the purchase, he would be liable to restore to him all of his overcharging [which is] four silver [coins].
+עד מתי מותר להחזיר – he who was defrauded, and that the Mishnah used the language of מותר/”permitted” to teach us that it is not possible, for even he who is punished to return the purchase or that he should give him [back] his overcharge.
+עד כדי שיראה – the purchase to the traveling merchant or to his relatives. And if he delayed further, he renounced on his overcharging and the seller will always retract, for the purchase is not in his hands that he is would be able to show it to the traveling merchant or to his relatives if he had been overcharged. And if it becomes known that a thing came into his hands like that which is similar to his sale and he knows that he erred and was silent and did not make a claim, he cannot retract and make a claim for he has renounced it.
+ושמחו תגרי לוד – who were experts in business and sell at a high price. But the Halakha is not according to Rabbi Tarfon.
+
+Mishnah 4
+
+אין אונאה לתגר – because is an expert and without further qualification pardons him, and this that he sold, because it happened by chance another sale. And now, it had been established to retract. Bu the Halakha is not according to Rabbi Yehuda.
+מי שהוטל עליו ידו על העליונה – he who was defrauded.
+תן לי מעותי – if the purchaser had been defrauded. And our Mishnah is according to Rabbi Yehuda the Prince. But the Halakha is not according to him, but rather if overcharging is one-sixth, he purchased and returns the overcharged [amount]. If it is greater than one-sixth, the purchase is nullified.
+
+Mishnah 5
+
+כמה תהא סלע חסרה – current coinage it is always rubbed and is lacking [in its weight]. How much should it be lacking and if one spent it there would be no fraudulent representation (which would invalidate the transaction)?
+ארבעה איסרין – for every Sela.
+איסר לדינר – and it is one out of twenty-four, for six Me’ah of silver is a Denar, a M’ah is two Pundiyonim and a Pundiyon is two Issarim.
+ארבעה פונדיונים – one out of twelve.
+שמונה פונדיונים – one-sixth, and such is the Halakha.
+
+Mishnah 6
+
+בכרכים – where there is a money-changer; until he can show it to the money-changer.
+בכפרים – where there is no money-changer.
+עד ערבי שבתות – who comes to spend it on Fridays for Sabbath meals, for then he would know if he is able to spend it and receive it (i.e., its equivalent value) from him.
+ואם היה מכירה – this is how it should be understood: if he is a righteous individual, and wants to act with equity, if he recognizes that it is the Selah that he gave him, he will accept it from him even after twelve months.
+ואין לו עליו אלא תרעומת – this is how it should be understood: and the other who is not a righteous individual and did not want to accept it from him, he has nothing against him other than a complaint/quarrel against him; and he himself who caused him personal loss, in that he did not return it at the appropriate time.
+ונותנה למעשר שני – he is speaking of the loss according to the measure of fraud, and he gives it for Second Tithe at its equivalent value, and does not worry because of the uncoined metal which Second Tithe cannot be redeemed for other than a coin which has a form, for it has the name of a coin upon it, and whomever does not take it at its equivalent value as a valid coin, other that something like a piece of silver or gold bar (as opposed to a coined metal), is not other than an evil person.
+
+Mishnah 7
+
+האונאה ארבעה כסף – for the purchase of a Selah which is a twenty-four silver Ma’ot. It is found that fraud is one-sixth as we have said. And [the Tanna of the Mishnah] repeated it because he had to teach about pleas/claims which are two silver Ma’ot (see Mishnah Shevuot, Chapter 6, Mishnah 1).
+הטענה שתי כסף – for there is no oath imposed by the judges on a claim which is less than two silver [M’ah], for his plea is equivalent to two silver M’ah that I have in your hand, and he would admit from them the equivalent of a Perutah/penny, and denies the rest, or he admits to the entire thing and denies a Perutah.
+ההודאה שוה פרוטה – to be a partial admission that he would be liable to take an oath.
+המוצא שוה פרוטה – but less than this, he is not obligated to announce, as it is written (Deuteronoomy 22:3): “[…and so too shall you do with anything] that your fellow loses [and you find: you must not remain indifferent],” except for a lost object that is not worth the equivalent of a Perutah.
+יוליכנו אחריו – if he admit that he swore falsely, for then, he has no atonement until he actually returns it to his hand, and not to the hand of his agent, as it is written (Numbers 5:7): “…giving to him who he has wronged.”
+
+Mishnah 8
+
+האוכל תרומה – the Great [Priest’s Due] (i.e., 2%). A foreigner (i.e., non-Kohen) who ate the Great Terumah/Priest’s Due.
+ותרומת מעשר – a tithe from a tithe (i.e., the gift that the Levite gives to a Kohen – one-tenth of what he receives).
+ותורמת מעשר של דמאי – He who purchases grain from an ignoramus, needs to separate the tenth-of-a-tenth, but not the Great Priest’s Due, for everyone was careful with it.
+וחלה וביכורים – all of these five are one, and all of them are called “Terumah”/Priest’s Due, and from one denomination they come.
+נטע רבעי – he derives "קודש"/”holy” (Leviticus 19:27) from "קודש" /”holy” (Leviticus 27:30) from Second Tithe, that one adds one fifth, and both of them are all considered one thing, since from one Biblical verse they are derived, since they are derived from Second Tithe.
+ומעשר שני שלו – exactly, and he adds one-fifth, since it is written (Leviticus 27:31): “[If anyone wishes to redeem] any of his tithes, he must add one fifth to them.”
+הקדשו – and not of others, for the word "המקדיש"/”who consecrates (Leviticus 27:19 – “And if he who consecrates the land wishes to redeem it, he must add one-fifth to the sum at which it was assessed, and it shall pass to him.”) is written.
+הנהנה – inadvertently, is liable for a sacrifice of sacrilege (i.e., unlawful use of sacred property) and one-fifth.
+
+Mishnah 9
+
+אלו דברים שאין להם אונאה וכו' – as Scripture states (Leviticus 25:14): “When you sell property to your neighbor, or buy any from your neighbor, [you shall not wrong one another],” a thing that is acquired from hand to hand, excluding land which are not movables, excluding slaves which is juxtaposed to land; excluding documents. As it is written (Leviticus 25:14): “When you sell property…” a thing whose essence is sold and whose essence is bought, excluding documents which do not stand other than for seeing what is in them. Things dedicated to the Sanctuary/Temple, Scripture states, “[you shall not wrong] one another/one’s brother, and not dedicated to the Temple.
+לא תשלומי כפל – it is written in the pleading of the claim of the thief (Exodus 22:8): “In all charges of misappropriation” – a generalization; “pertaining to an ox, an ass, etc.,” – a specification; “or any other loss” – he has returned and made a generalization. A generalization, a specification and a generalization, you only judge what is like the specification. Just as the specification is explained as something that is movable and its essence is money, , even all things that are movable and its essence is money. This excludes land which is not movable. This excludes slaves which are juxtaposed to land. This excludes documents even though they are movable, their essence is not money. Dedications to the Temple, Scripture said, “to his neighbor/fellow” (Exodus 22:8); his neighbor/fellow, and not to that which is dedicated to the Temple.
+ולא תשלומי ארבעה וחמשה – If a person stole and slaughtered or sold an ox or a sheep dedicated to the Temple, for the four and five-times payment (Exodus 21:37 – “When a man steals an ox or a sheep, and slaughters it or sells it, he shall pay five oxen for the ox, and four sheep for the sheep.”), the All-Merciful stated, and not three-times payment for the sheep and four-times [payment] for the ox, for the since it is excluded from double [payment]. Deduct one from it, for the double [payment] is for someone who slaughters or sells, which are included in the four and five-times payment.
+נושא שכר אינו משלם – as it is written (Exodus 22:9): “When a man gives to another…” – generalization; “ “an ass, an ox, a sheep” – a specification; “or any other animal to guard”- a generalization. A generalization, a specification and a generalization, you do not judge other than what is like the specification. Just as the specification is explained as a thing that is movable, etc. Things dedicated to the Temple – Scripture said: “his fellow/neighbor,” and not something dedicated to the Temple.
+קדשים שחייב באחריותן – He said, a burnt-offering is upon me and he separated it and it became blemished/defective or he sold it.
+יש להם אונאה – for since if it died or it was stolen, he is liable for it [by replacing it], which is his, and we call it (Leviticus 25:14): “you shall not wrong one another.”
+
+
+מרגלית ובהמה – because a person wants to pair them. Whomever has a nice ox for ploughing will go around after another that is like it [to join it with the other with a yoke] for if he comes to join under a yoke a weak ox with a healthy [one], it would ruin the healthy one, and similarly a nice precious stone to be filled with its partner with gold from the individual [stone]. But the Halakha is not according to Rabbi Yehuda nor according to Rabbi Shimon.
+
+Mishnah 10
+
+כל אונאה בדברים – as it is stated (Leviticus 25:17): “Do not wrong one another, but fear your God; [for I the LORD am Your God],” this is stated with regard to the wrong one does with words, for their goodness nor their evil is not given to be recognized other than in the heart of the person who speaks who knows if for evil he intended them or for good.
+
+Mishnah 11
+
+אין מערבין פירות בפירות – the house owner who says to his fellow – that the produce of a certain field I am selling to you, he should not mix with them the produce of another field.
+ואין צריך לומר חדשים בישנים – He agreed to sell him old [grain], he should not mix with them new [grain], for the old are dry and make more flour than the new.
+מפני שמשביחו – the hard improves the soft, therefore, if he agreed with him [to sell him] soft and mixes into it hard, but if he agreed with him [to sell him] hard, he should not mix into it the soft.
+איןי מערבין שמרי יין – from this barrel with wine from a different barrel.
+אבל נותן לו את שמריו – of the wine itself.
+לא ימכרנו בחנות – a penny for a penny.
+אלא אם כן הודיע – to each one of them that water is mixed in with it.
+ולא לתגר – they should not sell them together, and even though they informed him, for he doesn’t take it other than to deceive and to sell it in the store.
+מקום שנהגו להטיל מים ביין – and specifically between the vats he can put [water’ for since they practiced thus, there is no error, for all the wines are in the presumption of such.’
+
+Mishnah 12
+
+התגר נוטל מחמש גרנות – for everyone knows about him that they were not grown in their fields, and that he purchases from many people and with the presumption that they purchase from him [as well].
+מגורה – storehouse where they collect grain. A granary, where they thresh the grain and it is the manner of the traveling merchant to purchase from house owners at the time of the granary and to bring them into his own storage facility.
+פיטס – a huge vessel.
+ובלבד שלא יתכוין לערבן – to publicize to purchase the majority from a praiseworthy place and to mix in it from another place, and his neighbors think that all the produce is from the same place.
+ולא יפחות את השער – to sell it cheaply, because he is accustomed to come with him and overwhelms the food of his friends.
+זכור לטוב – and as a result of this, those who store produce sell it cheaply. And this is the Halakha.
+גריסין – beans that are ground in the millstone, one for two.
+לא יבור – the worthless matter/refuse , because since hey look nice, he raises their price a great deal from the price of the refuse that he took from them.
+וחכמים מתירין – for the purpose is able to see and to distinguish how much the refuse that he has sifted costs from those that others have. And it is good for him to raise their price of those that are sifted out of great effort. And the Halakha is according to the Sages.
+שלא יבור מעל פי המגורה – upwards to show the nice ones, but the refuse that is within it, he did not sift.
+לפי שאינו אלא כגונב את העין – with this sifting.
+מפרכסין – they repair them and make them more beautiful.
+לא את הדאם – a Canaanite slave who stands to be sold.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+איזהו נשך שהוא נושך – that he took from him what he (i.e., the other) didn’t give him.
+המרבה בפירות – he increases the reward for himself with produce, and whether by the loan of money or whether by the loan of produce it is interest, for he increases his money. But the concluding part of the Mishnah deals with Rabbinic interest, as it explains – which through the means of commercial transactions.
+דינר זהב – twenty-five silver denars.
+וכן השער – Such is how they were sold in the city, and it was permissible for him to give money now on the condition that he would give him the wheat all the days of the year with these monies according to the monetary rate, and even though that he doesn’t have the wheat right now. It is taught [in the Mishnah] of our chapter (Mishnah 7):, “when the market price is out, you may purchase, for although he (i.e., the seller) has not goods as yet, others have,” and this seller can purchase them now with these monies.
+עמדו חטין בשלשים דינרים אמר לו תן לי חיטי – and this is permissible, if he gives him the wheat, but if he fixed a price to give him for them wine, it is prohibited, lest the wine become more expensive, for since he doesn’t have any wine. And even though he fixed a price with him according to the current market price of wine, and the market price had gone out. For since he doesn’t give him money that we would be able to say that he could purchase wine with these monies tha the received, but he makes the value of the wheat an obligation and to set a price on his obligation of wine, this is prohibited if he lacks wine. For if he had wine, it would be purchased to him from now to the person who comes to set a price on the obligation of wine, and when it went up in price, it was in his possession when it went up in price.
+
+Mishnah 2
+
+מרבים על השכר – the wages in money for waiting for the rental.
+ואין מרבין על המכר – the wages in waiting for the sale. And the reason is that the rental is not completely paid off until the end; therefore, when he takes from a Sela per month which is twelve Selas [per year], this is not the wages in waiting for the monies, for he was not obligated to pay him the rent until the end of the month, and that which he said to him: “if you give it to me now, it is yours for ten Selas, if he would give it to him early, he would forgive him the cost of the rental and diminish it for him  for less than its value. But regarding a sale, then you make use of the object and the law is to give the money, and when he (i.e., the seller) says to him (i.e., the buyer): “if from now you give me, it is yours for one-thousand zuz, which is its cost and if it has already been at the granary, it is the reward for waiting for the monies [and is forbidden, as interest].
+מכר לו את השדה – And the same law applies for movables, and all business, if he sold it to him for more than its worth with the wages for waiting for the monies, it is forbidden, for it is the dust of interest according to the Rabbis And all dust of interest (i.e., indirect interest), if he gave it, it is not reclaimed through judges, whereas stipulated/direct usury from the Torah, is reclaimed through judges [i.,e in court] (see Talmud Bava Metzia 61b).
+
+Mishnah 3
+
+הבא מעות וטול את שלך אסור – He who brings excess monies that are upon you [to bring] and take your field, it is forbidden to do this. As in such a case where the seller said to the purchase: Go bring me excess monies and you purchase it from now, therefore, it is forbidden to do this, for if the seller were to consume the produce during this period, when he (i.e., the purchaser) brings the money, it is found that this field was sold to him from the day of the sale, but this one (i.e., the seller) ate the produce as the reward while waiting for the monies. But if the purchaser would consume the produce from now, for perhaps he would not bring the excess monies and would return to him (i.e., the seller) what he had received and it would be that the field had not been sold to hm, for when he would bring it (i.e., the monies), it would be sold to him from now he told him, but he didn’t bring it, and the first monies are like a mere loan in regard to the seller, and he ate the produce with his payment.
+הרי היא שלו – in such a case as when he (i.e., the purchaser) said to him, buy it from now – if I don’t bring to you [the monies] from now until three years, it is not an Asmakhta (i.e., a collateral security with the condition of forfeiture beyond the amount to be secured – see Bava Batra 168a), but a complete purchase, for on the condition that he sold it completely, he would hold it from now with these monies and he would lower the price and sell (some of the movable goods in order to raise the money – see Bava Metzia 77a), and he who received it, if he would return him his monies within three years, would receive them, and the produce would be left in the hand of a third-party, and if the borrower returned his monies to the lender within the three years, he would release the produce to the borrower, and if not, he would give the produce to the lender, for the field was sold to him at the time of the loan, and that loan was the cost of the field.
+
+Mishnah 4
+
+אין מושיבין חנוני למחצית שכר – the owner shall not say to the storekeeper: “Behold produce is sold in the market at four Seah for a Sela, and you sell them for pennies in the store and profit a Sela . Here is produce; return and sell them in the store and the we will [equally] divide the profits.” And the reason for the matter is that we have established this business that half of it is a loan and half of it is a deposit. A regular person who receives goods for half of the earnings, takes upon himself the responsibility for half of the principal and for accidents and the risk of reduction of prices (see Bava Metzia 64b). Therefore, that one-half since he has taken liability for accidents, it is considered a loan with him, for it is an estimation with the monies according to the market rate and the decision is tha the make take half of the profit. It is found that when he is engaged with the half [of the investment] belonging to the owner which is a deposit with him with the reward of waiting of the monies of the loan, and therefore is prohibited, unless he (i.e., the owner) gives him the salary for his labors that he is engaged in with that half [of the monies – which is a loan] like an idle worker for that labor that he is [currently] idle from, if he is a carpenter or a blacksmith – how much he wants to take to be idle from heaven labor like this and to do easier work.
+אין מושיבין תרנגולים למחצה – to estimate the monetary value of the eggs for the owner of the chickens to have them is upon them to grow the chicks for one-half of the reward, when the chicks are worth more than the value of the eggs, for this person accepts the responsibility for half of the cost of the eggs, if they are ruined or if the chickens die. He has received half of monies as a loan, and he is therefore raising the second half as a salary in waiting for the monies.
+מזונו – the food that is produced with the chicks.
+ואין שמין עגלים וסייחין למחצה – now they are worth such and such, and he accepted for you to raise them for two years for half of the profits, and for half of the loss if they die.
+אבל מקבלים עגלים וסייחם – small [calves and foals] without estimation, for if they should die, he would not have to pay anything , and if they live, they would divide [the profits] between them.
+ושיהיו משולשים – which means that they have reached one-third of their growth, they are then divided up.
+ובחמור עד שתהא טוענת – a burden. This was the custom to raise them prior to division.
+
+Mishnah 5
+
+שמין פרה – a large [cow] or a large donkey, which are worthy for labor, and their work is all for the recipient [of their labor].
+למחצה – to divide the profit that they earn, in money and offspring
+לחלוק את הולדות מיד – when the time arrives for their division, which for a small animal is thirty days and for a large animal fifty days.
+שמין עגל עם עמו – and it is not necessary to give work and food to a calf but rather [only] to the mother. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+ומפרין על שדהו – the language of “being fruitful and multiplying,” and there are those who read this as ומפריז with the letter “zayin” (instead of a final “nun”), in the language of (Zechariah 2:8): “Jerusalem shall be peopled as a city [without walls, so many shall be the men and cattle it contains],” that is to say, extend his field. And this is what he would tell him [the tenant on a fixed rent payable in kind to the landlord]: “You are accustomed to take your field in stipulated rent for ten Kors per year; lend me two hundred zuz that I can spend to manure this field, to sow it and to plough it and I will increase the stipulated rent to twelve Kors per year and I will return your monies” – this is permitted because it is as if he does more business him through these two Kors because he rents from him a good and praiseworthy field that his rental is better than the rental of a bad field.
+
+Mishnah 6
+
+אין מקבלין צאן ברזל – all mortgaged property (or property which may be resorted to in case of non – payment) are upon the receiver, and he placed upon them (i.e., the property) his resources, and all the time that he (i.e., the borrower) does not give him his monies, they divide the profit/wages. And even though this is an extraneous Mishnah, for it is taught in the Mishnah above (Mishnah 4), that they do not set up a storekeeper for half the profit because he receives on it one-half with loss, all the more so, here, when he receives all the mortgaged property upon it. They took it (i.e., the language) because of the concluding section of the Mishnah: “but they do accept a flock on ‘iron terms’ from the heathens.
+מדעת הנכרי – such as the case where an Israelite borrowed money from a heathen at interest and he requested to return them to him. He found another Israelite and said: give them to me and I will credit you (see Bava Metzia 69b) in the manner that you credit him (as compensation). If he restored them (i.e., the monies) to the heathen, even though an Israelite gives them to him at the command of a heathen, it is permitted, but if he didn’t restore them to the heathen, it is forbidden, for he has lent him [money] at interest.
+
+Mishnah 7
+
+היה הוא תחלה לקוצרים – and he has a stack/heap of grain but the market price has not yet been published.
+פוסק עמו – for whatever market price that he wants, and since he has it (i.e., pile of grain), there is no interest here, since from now that heap is acquired for him, and he though he did not take possession [by drawing or seizing], since he does not have it also, it is not other than the dust of interest of the Rabbis, but if he has it, a decree was not made.
+על העביט – a large utensil that they collect/pile up the grapes before treading and they become heated to producer their wine well, and of olives, it is called a vat or pit where olives are packed until they form a viscid mass.
+על הביצים של יוצר – if he brought in dust and made it eggs to make of them a dishes, he sets with him on the dishes for whatever price he wants, and even though the [official] price had not been publicized.
+ועל הסיד – he sets with him at whatever price that he wants from when he let them down into the kiln/furnace of wood and stones to burn them and make of them plaster.
+וחכמים מתירין – there is a difference between the Sages and the first Tanna [of the Mishnah], for the First Tanna speaks of all the days of the year and Rabbi Yosi disagrees with him and says that there is no difference between the dry season (i.e., literally, the “days of sunshine) and the days of the rainy season until the seller has manure in the dung heaps, but the Sages permit specifically during the days of sunshine, for even if he doesn’t have [manure], others have it, for everyone has manure which has decayed and became crushed during the rainy season, but not during the rainy season itself. And the Halakha is according to the Sages.
+כשער הגבוה – [according to the price at the height of the market – Bava Metzia 72b] – and if the market price became less than what it is now currently, give me according to the lowest market price. The height – that is the cheapest that when giving tall and much produce lesser costs.
+תן לי כזה או תן לי מעותי – for since he did not take possession (by pulling/seizing), he is able to retract, and even [the curse of] “He who punished [the generation of the Flood….will punish those who do not stand by his word (although the court cannot compel him) is not [applicable] , for he did not give his monies on the condition to receive [the produce] now, but rather later, and in the midst of things, the market price changed, it is the mere opinion of people of delighting in the cheap market price. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+חטין בחטין לזרע – It is permissible to lend to a tenant farmer (who tills the owner’s ground for a certain share in the produce, as opposed to a certain rent in kind/חכיר, irrespective of the yield of the crops) a Seah for a Seah (even though this is normally forbidden) specifically when he wants to sow with them, and the reason for this is that in the place where the tenant farmer is, when he gives the seed, if he didn’t have seed to sow the field, the owner would remove him, and when the tenant farmer borrows from the owner, and he sows [the field], when the wheat go up in price, he gives back wheat, this is not a loan, but rather for the tenant farmer, it is like he goes down into it (i.e., the field) from this moment, on the condition that the owner will take the seed first from the part that will arrive to the tenant farmer, and the tenant farmer will take the rest as the payment for his trouble, and on this condition, he will take less that the other tenant farmers according the measure of the seed, and there is no interest here.
+שהיה רבן גמלאל – that is to say, for this purposes, it was necessary to teach this Mishnah, for Rabbi Gamaliel was more stringent, for if thing became cheaper, he would take according the cheaper set price, and our Mishnah comes to teach us not the Halakha is as such, but rather that he wished to be more stringent upon himself.
+
+Mishnah 9
+
+הלויני עד שיבוא בני – because he has it (i.e., a Kor of wheat), it is all right. For the Rabbis did not make the decree other than when he didn’t have i. And if he didn’t have it other than one Seah, he would lend upon it several Kors, and on each one we would say, “this is in its place,” for it is not purchased/acquired by the lender, and it is in the hand of the borrower to sell it or to consume, and when he lends it ech one of them, he is lending with legal permission (i.e., it is a legitimate action).
+וכן היה הלל אומר לא תלוה אשה – but the Halakha is not according to Hillel, but rather the Halakha is according to the Sages who say that we lend undefined and collect debts undefined.
+
+Mishnah 10
+
+נכש עמי – [weed with me] today, and I will weed with you tomorrow. Weeding is the removal of bad grasses that grow in the grain.
+עדור – dig
+לא יאמר לו נכש עמי ואעדור עמך – sometimes this one is harder than that one, and there is here compensation for waiting (i.e., advancing the money to the seller – see Bava Metzia 63b).
+כל ימי גריד אחד – and we are not troubled if one day is greater than its neighbor (i.e., during the dry season/summer); and similarly, all the days of rainfall [in the autumn] are one, and it is permissible to say, hoe/dig with me on this day of the dry season/days of sunlight and I hoe/dig with you one day of the dry season/days of sunlight, and similarly with the days of rainfall.
+גריד – days of the sunlight.
+רביעה – days of rainfall.
+ואני אחרוש עמך ברביעה – for the days of rainfall are more difficult for the work in the fields
+
+Mishnah 11
+
+עוברים משום לא תתן וכו' – the lender transgresses in all of them; the borrower transgresses (Deuteronomy 23:20): “You shall not deduct interest from loans to your countrymen,” which is the language of activating others, that you should not cause that your brother will lend at interest, and he violates(Deuteronomy 23:21): “Do not deduct interest from loans to your countrymen”, and (Leviticus 19:14): “or place a stumbling block before the blind.” The guarantor and the witnesses transgress only on (Exodus 22:24):“Exact no interest from them.”
+
+Chapter 6
+
+
+
+Mishnah 1
+
+השוכר. והטעו זה את זה – One of the artisans whom the owner sent to hire his fellows and he deceived them, as for example: the boss told him to hire each person for four denars per day, and he went and hired them for three [denars per day], they have no recourse against him other than a complaint. For it was understood and accepted/agreed [that employment was to be offered] at three [denars per day], but they can say to him: you have nothing [quoting](Proverbs 3:27): “Do not withhold good from one who deserves it [when you have the power to do it (for him)]. Another interpretation of “they deceived one another”: They retracted and they didn’t want to go and do the work of the boss as they had been hired to do, or the owner [himself] retracted, such as if he said to them: I have no need for you this morning prior to their going out to the work.
+ואת הקרר – it is read with a “reish,” that is to say, the owner of the wagon.
+פרייפרין – planed wood to make a frame and hangings of a palanquin (especially for a bride in the wedding procession).
+
+
+מקום שאין שם אדם – that he does not find workers to hire and the flax is lost.
+שוכר עליהם – people according to the measure of their salary, but not greater than the measure of their salary.
+או מטען – he says that he will give them an extra zuz, but he doesn’t give them other than what he stipulated at first.
+
+Mishnah 2
+
+השוכר את האומנין – work on a contract (as opposed to time work): such work for such-and-such money.
+וחזרו בהם – after they did part of the work.
+ידם על התחתונה – if the price of workers increased and he does not find someone who will finish it at the salary that would come to those who would do so in the future, they withhold from their salary from what they did, all the while he needs to spend until his work is completed at the wages that he had stipulated with them. And if price of workers decreased, and he can find someone who will complete it (i.e., the work) for less, they should estimate for them what they did and give them what they stipulated; if they did half, he should give them half of their wages, and they cannot say to him: “Behold, other workers coming in place of us to complete your work and give us all of our salary except for what these [other workers] take.
+ואם בעה"ב חוזר בו ידו על התחתונה – he should give them according to what they did, and if the work performed was cheaper, he (i.e., the owner/boss), should by force give them as he stipulated, except for what he needs to expend in its completion.
+כל המשנה ידו על התחתונה – [See Mishnah Bava Kamma, Chapter 8, Mishnah 4 as the commentary below summarizes the contents of this Mishnah.] Such as the case where one gave wool to the dyer to be dyed read and he died it back, if the income from the improvement exceeds the outlay (see also Ketubot 80a), he does not give him his complete salary but only the cost of the outlay of wood and dyes, but if the [cost of the] outlay is greater than the improvements, then give him the value of the improvements.
+וכל החוזר בו ידו על התחתונה – to include the person who sells a field to his fellow for one thousand zuz and he (i.e., the purchaser) gave him from them two hundred zuz – and the seller retracted. The hand of the purchaser is on top. If he (i.e., the purchaser) wanted, he could say to him (i.e., the seller), “give me my money;” if he wanted, he could say to him, “give me land corresponding to my money [which is currently in your hands].” If the purchaser retracts, the hand of the seller is on top. If he (i.e., the seller) wanted, he could say to him (i.e., the purchaser), “here is your money,” If he wanted, he could say to him, “here is land corresponding to your monies.”
+
+Mishnah 3
+
+בהר והולכה בבקעה בבקעה והוליכה בהר – at the top of the mountain. And even though the path is smooth and straight, he is liable because it died as a result of the environment/atmosphere which was not smooth and not humid, since he changed it, one can say to him that she (i.e., the animal) did not die other than on account of the fact that it was not learned in the environment of the mountain and it was difficult for her. Or, it (i.e., the animal) was not learned in the environment of the valley and it was difficult for her. And because of this, there is no dispute here between its smoothness or its humidity, as it disputes at the end of the Mishnah.
+אם החליקה פטור – that on the mountain, it she is liable to slip more, for the top of the mountain is sharp and slanting to the sides.
+ואם חוחמה חייב – for in the valleys, the dust rises for the mountains are around it and the atmosphere does not have power over it, but if she becomes overheated on account of her ascent to the mountain, he is liable, for the ascent caused it, and he changed [the conditions] to cause her to walk on the mountain.
+והבריקה – (see Bava Metzia 78a) became blind through a cataract in the eye; another explanation: her legs decayed.
+או שנעשית אנגריא – she was taken into the service of the king.
+אומר לו הרי שלך לפניך – and specifically when he said to him – this donkey, which had been hired for [carrying] a burden. But if he hired it to ride upon hit, even if he said to him, “this donkey,” and he cannot say to him, this is yours before you, lest she fall under him on a bridge or she throws him off at one of the openings. And similarly, if he hired for him a mere donkey even for [carrying] a burden, he cannot say to him “yours is before you,” but he is obligated to assign to him another animal. And if he doesn’t assign to him another animal, he is not liable to give him anything from all fees of the way that he walked with it.
+מתה או נשברה חייב – He who rents it out sells the skin and the carcass [goes] to the dogs, adds money and assigns for him another animal, or he can rent him another with the monies of the carcass, for this donkey was mortgaged to him, or he can return him his payment.
+
+Mishnah 4
+
+השוכר את הפרה לחרוש וכו' – and all of the utensils of the plough go to the owner of the cow, and his youth go with his animal and plough with it.
+נשבר הקנקן – the pin of the plough which has the iron.
+חייב – for the mountains are harder to plough than the values because of the rocks that are there.
+ודש בתבואה – he is exempt if it is smooth.
+
+Mishnah 5
+
+והביא עליה שעורים – which are lighter than wheat
+חייב – for its ruin/damage if he added three Kabs. And we don’t say that since the barley is lighter, he can add up to the weight of a Letekh of Wheat which is burden of the donkey (see Bava Metzia 80a).
+מפני שהנפה קשה – for the animal as a burden. For even though its burden is not as heaven as the burden of wheat, their volume is like the volume of wheat and the volume is like a burden.
+לתך – one-half of a Kor, and Kor is 30 Seah..
+סומכוס אומר וכו' – and the Halakha is according to Sumkho, but if he added less than this measure, he is exempt if the donkey became injured and he only gives the cost of the addition alone.
+
+Mishnah 6
+
+כל האומנין – a contactor (a hired man paid for certain work when it is done; or, a tenant of land at a fixed rent) who accepts aupon themselves to do work in their homes.
+שומרי שכר – to be liable for theft and loss, and that benefit that he takes hold of a reward/payment for it, he is a paid bailee.
+וכולן שאמרו טול את שלך – for I have already completed it and I am not waiting to take my payment and after I bring it [to you], bring money. He is from that point on an unpaid bailee.
+שמור לי ואשמור לך – guard for me today and I will guard for you tomorrow. But [if he said]: you guard this for me and I will guard this for you this other object in its place, and all of it is at the same time. This is the guarding of the owners [with him] and he is exempt [from being liable for loss and/or theft].
+הנח לפני שומר חנם – but place it before you , or merely place it, he is not even an unpaid bailee, for he did not accept upon himself guarding [of it] at all.
+
+Mishnah 7
+
+הלוהו – money.
+על המשכון שומר שכר – whether he lent him and afterwards he (i.e., the borrower) gave a pledge, whether he gave a pledge and afterwards took a loan, what is the reward? It is the reward of the Mitzvah (see Bava Metzia 81b).
+הלוהו מעות שומר חנם – for Rabbi Yehuda does not hold the reward of a Mitzvah for the purposes of law.
+הלוהו פרות שומר שכר – for it is the manner of produce to decay/rot, but the Halakha is not according to Rabbi Yehuda.
+מותר אדם להשכיר – to others.
+משכונו של עני – that is in his hand.
+להיות פוסק עלו – a profit.
+והולך – always and lessen from the liability [of the loan]. And specifically with a pledge that the reward is great and its decrease is small such as a hoe and an ax (see Bava Metzia 82b) and similar kinds of things. And such is the Halakha.
+
+Mishnah 8
+
+בין שומר חנם ובין שומר שכר ישבע – for [he] holds that he should take an oath that he was not negligent and he would be exempt [from damages such as loss and/or theft].
+רבי אליעזר אומר זה וזה וישבע וכו' – Even I heard from my teachers according to Rabbi Meir, that both of them (i.e., the unpaid bailee and the paid bailee) should take an oath. But I am amazed at this (i.e., the unpaid bailee) and on that (i.e., the paid bailee) how they become exempt [from liability] with an oath. For the paid bailee – how can he be exempt with an oath that he was not negligent, for even without negligence, he is also liable, for this is not an unavoidable accident but is similar to theft and loss which are close to negligence and an unavoidable accident. And furthermore, if it wasn’t broken in a declivity, even the unpaid bailee, how is he able to take an oath that he was not negligent? For this is certainly negligence. But Rabbi Meir holds that this oath is not from the law, but rather an ordinance of the Sages, if you don’t exempt a person who transfers a barrel from place to place from the payment via this oath, there will not be any person who will [take upon himself the responsibility] to transfer a barrel for his fellow from place to place. Therefore, they (i.e., the Sages) ordained that he should take the oath without intention he broke the barrel and he is exempt.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+השוכר את הפועלים. אינו ראשי לכופן – and even though he increase their wages from other works, he can say to them: “this that I have increased your wages, with the knowledge that you will rise up earlier [to work] and stay later for me, for they can say to him: “this that you have increased for us [our wages] is with the knowledge that we provide for you outstanding/better labor.” (see Bava Metzia 83a).
+במתיקה – for their bread
+הכל כמנהג המדינה – everything which includes the places where workers customarily eat and drink in the morning in the house of the owner before they go out to work. For if the owner had said to them – go early to your work in the field and I will bring to you your food there, they would say to him, “no,” but rather now let is eat in the house prior to our going out to the field, according to the custom of the province.
+מעשה ברבי יוחנן בן מתיא – In the Gemara (Bava Metzia 86a-b): The Mishnah is deficient and should be read as follows: If he stipulated to provide them food, he thereby increases his hood to them, that is to say, since it was not necessary to teach this since it was the custom of the province that they would eat, and it was taught explicitly to give them food, more food was mentioned. And there is the story of Rabbi Yohanan etc [as specified in the Mishnah proper].
+בשעתו – at the time of his kingdom, when he was a king and a commoner.
+שהם בני אברהם יצחק ויעקב – and the meal of Abraham was larger than that of Solomon, for Abraham had three cows for three people (the “people” were the angels, described in the story of Genesis, chapter 18, when Abraham rose up while recovering from his circumcision to welcome his “guests.”). And at the meal of Solomon, Judah and Israel were large like the sands that were on the sea shorte.
+עד שלא יתחילו במלאכה – there is nothing here other than words, for once they had begun, they cannot return.
+רבן שמעון בן גמליאל אומר וכו' – And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 2
+
+ואלו – workers.
+אוכלים מן התורה – in what they are engaged with.
+גמר מלאכה – when they detach it, as it is written (Deuteronomy 23:25): “[When you enter another man’s vineyard, you may eat as many grapes as you want, until you are full,] but you must not put any in your vessel.” At the time when you put [them] into the vessels of the owner, you may eat, which is when you tear/detach them.
+ובתלוש מן הקרקע – and if you are engaging in things that are detached, you may eat of that thing as long as you have not completed the work required [to make them liable] for tithing, if it is something that is tithed, or as long as you have not completed the work required [to make them liable] for Hallah, if it is something that is given as Hallah, for as Scripture stated (Deuteronomy 25:4): “You shall not muzzle an ox while it is threshing,” and since it is doesn’t say that you should not thresh while muzzling, we learn from it to make a juxtaposition between one who muzzles and that which is muzzled, and that which is muzzled to the one who muzzles. Just as the muzzled is an ox which eats that which is detached while it is engaged in work, so to the muzzle, who is a person, eats what is detached while engaged in work. And just as the one who muzzles, etc. And just as threshing is special, that which grows in the ground and its work has not been completed [to make it liable] for tithing and at the time when the work is completed , the worker can eat of it, so similarly all things that grow in the ground and whose work has not been completed [to make it liable] for tithing, and when it is at the time when the work is completed, the work eats of it, excluding the milking of animals and the presses thick milk in a bag to let the fluid run out (see Rashi to Shabbat 95a) and who makes cheese, which are not things that grow in the ground, and it excludes [also] one who separates the fruit of the date-palm and the dried figs that are attached together when their labor is completed [to become liable] for tithing , and excluding weeding garlic and onions , where he removes the small ones which have not grown from among the others to widen the space for the larger ones, for this is not the time of the end of the work. For all of these and ones similar to them, the worker does not eat them.
+
+Mishnah 3
+
+עד שיעשה בידיו ורגליו – Just as the ox with his hands and with its feet, so also the worker with his hands and with his feet, just as there is a juxtaposition between the one who muzzles and the muzzled [animal]. But the Halakha is not according to Rabbi Yosi B’Rabbi Yehuda.
+
+Mishnah 4
+
+מפני השב אבדה לבעלים – so that he will not be idle from his labor.
+אמרו פועלים אוכלים בהליכתן מאומן לאומן – when they have finished this row and walk to begin its neighbor, and even though at that hour, it is not the time of work, it is pleasing to the owner with this.
+וחמור כשהיא פורקת – while it is walking, it eats from the burden that is on its back until she unloads.
+
+Mishnah 5
+
+אפילו בדינר – even if it is worth the equivalent of a denar.
+לא יאכל פועל יותר על שכרו – as Scripture states, “until you are full,” while he is hired, for it is upon him as he obligates himself to ascend the ramp or to hang in the tree.
+מלמדין – we say to him via advice that is appropriate, but the first Tanna disputes the Sages and states that we don’t teach him, and Halakha is according to the Sages.
+ויהא סותם את הפתח – and they will be prevented from hiring him.
+
+Mishnah 6
+
+קוצץ – he will take money and not eat.
+על ידי עצמו – for himself
+מפני שיש בהן דעת – and they know and they pardon/forgive.
+
+Mishnah 7
+
+נטע רבעי – fourth-year fruit of the tree, which are not eaten other than in Jerusalem or one redeems them and brings their monetary value (plus twenty percent) to Jerusalem.
+נתפרסו עיגוליו – cakes of figs that became separated and works were hired to combine them, or jugs that opened up and workers were hired to seal them closed.
+הרי לאו לא יאכלו – because their work had been completed and they were ready for tithing as they had become eatables forbidden pending the separation of sacred gifts.
+
+Mishnah 8
+
+שומרי פירות – those who guard vats and piles and detached produce, but those who guard gardens and orchards, we do not consume, neither from the laws of the province, nor from the Torah, for a bailee is not like someone doing anything.
+מהלכות מדינה – that already was practiced as such.
+נשבע על הכל – on all of the events that are written with the other bailees for liability, he takes an oath that such has happened to him and he is exempt.
+משלם את הכל – theft, and loss and unavoidable accidents.
+נושא שכר וכו' – and all of these are derived from Biblical verses in the portion of “V’Eleh Mishpatim”/”And these are the ordinances”. The first portion (Exodus 22:6) “When a man gives [money or goods] to another” is stated regarding the unpaid bailee. The second (Exodus 22:9): “When a man gives to another an ass, an ox, a sheep…” is stated [with regard] to a paid bailee, for he is liable for theft and loss, as it is written (concerning it) (Exodus 22:11): “But if [the animal] was stolen from him, he shall make restitution to its owner.” I don’t have anything other than “theft,” from where to I learn “loss?” The inference teaches (Exodus 22:11): “But if [the animal] was stolen…” in any case. And further, an inference from the weaker to the stronger (i.e., a fortiori), Just as theft is close to an unavoidable accident, one is liable, loss, which is close to negligence, is it not obvious? And the renter, since not all the benefit is his, the law is like the paid bailee. And the borrower is explained in the third section (Exodus 22:13): “When a man borrows [an animal] from another and it dies or is injured, its owner not being with it, he must make restitution.”
+
+Mishnah 9
+
+זאב אחד אינו אונס – and a paid bailee and a renter are liable for it, as it is written (Exodus 22:12): “…he need not replace what has been torn by beasts.” There is something torn by beasts that he does pay, and there is something torn by beasts that he does not pay.
+כשעת משלחת זאבים – when an evil beast is sent away, it jumps upon another person. But the Halakha is not according to Rabbi Yehuda and is not known in the Babylonian Talmud.
+הלסטים – one robber – this is an unavoidable accident.
+
+Mishnah 10
+
+סגפה – caused her privation with hunger or placed her in the heat in the summer or in the cold during the winter.
+עלתה לראשי צוקין – she overpowered him and went up to the top of high mountains.
+מתנה שומר חנם להיות פטור משבועה – that is not making a stipulation contrary to what is written in the Torah, but when he says to him: “It is impossible for me to be your bailee other than with this. And the bailee does not go down to his guarding until he pulls the animal. And this when he pulls the animal he has already explained on the condition that he has no oath upon him, nor has mortgaged himself to go down in the law of the bailee, other than in part. And for what he went down, he went down.
+
+Mishnah 11
+
+כל המתנה על מה שכתוב בתורה תנאו בטל – The entire Mishnah is [according to] Rabbi Meir, who holds that a person who makes a stipulation against what is written in the Torah, even in a manner of money, his condition is null/void, and is not the Halakha. But in a manner of money, even after he stipulated against what was written in the Torah, his condition is valid.
+כל תנאי שיש בו מעשה מתחלה – that he advanced the act that he has do to the stipulation that he requests from him, such as “behold this act is yours if you will do a certain thing, and it is not similar to the condition stipulation of the children of Gad and the children of Reuven (Numbers 32:29): “if [every shock-fighter among the Gadites and the Reubenites] crosses…you shall give them [the land of Gilead as a holding],” which is a stipulation prior to an action.
+תנאו בטל – the action is valid and even though the person who made the stipulation did not fulfill the stipulation.
+וכל שאפשר לו לקיימו בסופו – and the stipulation was prior to the action.
+תנאו קיים – but it is impossible for him to fulfill it, the stipulation is null/void and the action is fulfilled, for it is not other than an evasive reply, for it is not in his heart to make a stipulation other than to merely annoy him, distancing and putting off his fellow with words.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+השואל את הפרה ושאל בעלה עמה – if the owners of the cow were with the borrower to do his work, whether they were borrowed with him or rented, whether at the same work of the cow, or whether to do a different [kind of] work, and if the animal died, he is exempt.
+שנאמר אם בעליו עמו לא ישלם – and this implies if the owner of the ox was with it, with the borrower, and is borrowed or rented to him to do work at the time that he borrowed his cow, he doesn’t pay.
+אבל שאל את הפרה כו' – if it was with him at the time of an unavoidable accident, but was not with him at the time of the borrowing, he (i.e., the borrower) is liable, for it was not borrowing with the owners to make him exempt other than if he was with him at the time of the borrowing.
+שנאמר בעליו אין עמו שלם ישלם – And this is what Scripture teaches us: If the owner is not with it (i.e., the animal) at the time of the borrowing, even if he was with him (i.e., the animal) at the time of breaking a bone or death, he (i.e., the borrower) must surely pay.
+
+Mishnah 2
+
+המשאיל אומר שאולה מתה – and you are liable for its unavoidable accidents.
+איני יודע – lest it died while rented out, and am exempt from the unavoidable accidents.
+חייב – It is not possible to establish our Mishnah as it implies, for we hold that my Maneh is in your hands, and the other says, that he doesn’t know [how the animal died] and he takes an equitable oath (see Shevuot 40b – which is applied, if one who is sued for a debt, denies the latter entirely, in contradistinction to the legal oath which is required when the defendant admits a part of the claim. It being presumed that nobody will go to law unless he has a claim, it is a matter of equity to put the opponent to an oath, to which he may in return put the claimant) that he does not know [how the animal died – if it had been borrowed or tented] and is exempt from payment/penalty. For this reason, we establish in the Gemara (Bava Metzia 98a) that where there is the business of an oath that is Torah mandated between them, such as where [the lender] says to him: I transferred to you two cows, one day as borrowed and the other day as a rental, and both of them (i.e., the cows) died while they were borrowed. And the borrower said to him (i.e., the lender), one of them, yes, at the time while it was borrowed it died. But one of them (i.e., the cows), I don’t know. And this like someone who partially admits to the claim and he is liable for an oath. And because he cannot take an oath, he pays. And it is similar to [the case of] my Maneh is in your hands, and the other responds, How is this? Fifty (i.e., one-half) I know about and fifty (i.e., the other half) I don’t know [anything] about. He is required to take an oath but he is not able to take an oath, and because he is unable to take an oath, he must pay.
+ישבע השוכר ששכורה מתה – this also is impossible to establish as it implies. And we hold that if one claimed “wheat” and the other admitted to him “barley,” he is exempt even from the cost of the barley. And that is so – that what he admitted to him was not what the other claimed, and what he claimed he (i.e., the other) did not admit to him. And what place is there for an oath? For this we have established in the Gemara (Bava Metzia 98b – a “rolling oath.” The lender can plea: “Even on your own plea, you must still swear that the animal died naturally, not through your negligence” – which rejects the ruling of Rami bar Hama’s ruling that no oath is imposed at all upon bailees, even when they plead loss, theft, death, etc., unless there is also a partial rejection of the claim. The bailee is bound to swear another oath – that the hired one and not the borrowed one has died is administered. The superimposed oath is Biblical, not Rabbinic. See also Sotah 18a). In that he (i.e., the lender/person who rents out the animal) says to the borrower/renter: Swear to me the oath of the bailees that you are required to swear, that she (i.e., the animal) died naturally, for the deponent’s statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his cause – that he could have taken an other that it died naturally for if he made a claim also that via a rolling oath, that she died while rented out.
+יחלוקו – Our Mishnah is [according to] Sumachus, who stated that monies that are placed in doubt should be divided, and it is not the Halakha, for the Halakha is: “He who wants to exact [compensation] from his fellow bears the burden of proof” (see Mishnah Bava Kamma, Chapter 3, Mishnah 11), and the the one appealed to must take an oath that he doesn’t know and is exempt.
+
+Mishnah 3
+
+ביד בנו – The lender sent it to the borrower by the hand of his son or his servant or the agent of the lender.
+או ביד בנו ועבדו ושלוחו של שואל – he (i.e. the borrower) is exempt if it (i.e. the animal) died on the road [to him/her]. But that agent of the borrower, one can establish it (see Bava Kamma 104a – also Shevuot 46b) – regarding his hired laborer or his client who lives in his home (may they take the oath)? But he did not make this person an agent before witnesses, for if witnesses had made the person the agent, the borrower would be obligated for his (i.e., the agent’s) unavoidable accident when the lender transferred it (i.e., the animal) to him. But there are those who say that even if he (i.e., the borrower) made the person his agent before witnesses, he is not liable through his hand for unavoidable accidents. And this is what he says to him – that a person is [deemed] believable if he wishes to send it in his hands, he sends it.
+אמר לו השואל שלחה לי וכו' – in the hand of your servant, he (i.e., the borrower) is liable. This “your servant’ is speaking about a Hebrew slave, for it were a Canaanite slave, the hand of the slave is like the hand of the master, and it would be like he didn’t depart from the domain of the lender, and it would be like the lender himself walked to him, and the borrower would be exempt, if he suffered an unavoidable accident on the way.
+וכן בשעה שמחזירה – If the borrower sent it in the hand of his son, or his servant or his gent, or in the hand of the son, slave or agent of the lender, it did not leave the domain of the the borrower juntil it comes to the hand of the lender, and if he suffers an unavoidable accident on the way, he is liable. If the lender said to him (i.e., the borrower): “Send it to me,” or the borrower said, “Behold I am sending it, et.” And the lender said to him, “Send it,” and he sent it (i.e., the animal) and it suffered an unavoidable accident on the way, he is exempt [from having to make any payments). And our Mishnah specifically when he returns it amidst the days of his borrowing it (i.e., the animal) when he is liable for unavoidable accidents. But if he returned it after the days of his borrowing, the law of a paid bailee applies [since he derived benefit from it] and not the law of a borrower, and if he sent it by the hand of his son, or his servant ,or his agent, whether it was his or it belonged to the lender, and it suffered an unavoidable accident, he is exempt [from payment].
+
+Mishnah 4
+
+המוכר שפחתו וילדה – since a Canaanite slave is acquired by money, and when he gave the money, he acquired the female [Canaanite] slave in every place that she is. And if it is not known if until she gave birth he gave the money, and the fetus us his, or after she gave birth, and the child belongs to the owners. But a cow is not acquired by money, but by pulling/drawing the object to be acquired towards oneself, and since he pulled it, it would be known if she gave birth already or not given birth, and for this [reason], it was necessary for the Mishnah to teach, “he who exchanges,” for via “Halifin”/a form of possession by handing to the purchaser an object as a symbolical substitute, since when one draws the object to be acquired towards oneself, the other person acquires in whatever place he is in, therefore it is not known whether the animal gave birth or not.
+יחלוקו – And our Mishnah is according to Sumachos, but the Halakha is not according to him.
+זה אומר גדול וזה אומר קטן – The one says the monetary value of a large slave and the other one says the monetary value of a small slave. For it were an actual slave, we hold that we don’t take oaths on slaves. And furthermore, what he claimed against him, he did not admit to him and what he (i.e. the other) admitted to, he (i.e., the first) did not claim, and there was no place for an oath.
+
+Mishnah 5
+
+המוכר זיתיו לעצים – to cut them down to burn them and he detained them in the ground.
+ועשו – bad olives for a Seah of them did not produce one-quarter of a log of oil.
+הרי אלו של בעל הזיתים – for less than one-fourth [of a log] people aren’t strict/particular about it. Ands the one-quarter that they mentioned, outside of the removal which he takes out at their olive harvest and at their pressing. And our Mishnah [deals with] when he sells his olives to merely cut them down. But if he said to him to cut them down immediately, even less than one-quarter [of a Log of oil per Seah] to the owner of the field. But if he said to cut them when he would desire, even more than one-quarter [of a Log of oil] would go to the owner of the olives.
+וזה אומר ארצי גידלה יחלוקו – In the Gemara (Bava Metzia 101a), it establishes it as in the case where a river swept away the olives with their clods [of earth], that is, with the ground that is surrounding them that they are able to live through it, and because of that, they are exempt from Orlah (i.e. the prohibition of eating the fruit of trees of the first three years), and all the first three years is when they would divide it between them, for even though the land of this one grew them, nevertheless, if not for their clods [of earth], one would not be able to eat from them because of [the laws of] Orlah. But after the first three years, everything [belongs] to the owner of the ground, for he said to him: If had planted it, after three [years], I would not have been able to eat of them.
+
+Mishnah 6
+
+המשכיר בית לחבירו – undefined.
+בימות הגשמים אינו יכול להוציאו מן החג ועד הפסח ובימות החמה שלשים יום – that is to say, if he comes to remove/evict him prior to Passover, that he must inform him thirty days from the days of the summer/heat, that is from the fifteenth of Elul for from there is thirty days until Sukkot/”the holiday” which is the beginning of the days of rainfall, and if he did not inform him from the fifteenth of Elul, he cannot evict him until Passover, and automatically we learn that he who rents a house, undefined, in the days of the summer/heat, he must inform him thirty days before he removes/evicts him (Bava Metzia 101b).
+ובכרכים – For everyone is drawn there to live and homes are not found to rent, he must inform him twelve months prior to evicting/removing him, whether during the days of summer/heat, whether during the rainy season, and just as he who rents out a home must inform him, so the renter must inform him (i.e., the owner) – in the villages thirty days and in the walled cities twelve months. And if he does not inform him, he cannot leave, but rather gives him his rent.
+של נחתומים ושל צבעים שלש שנים – because of the great credit for a long time. And the Halakha is according to Rabban Gamaliel.
+
+Mishnah 7
+
+ובנגר – When they lock the door and insert it into the beam of the lintel.
+הזבל של בעל הבית – like when the dung is made from bulls that came on their own, for if they were the bulls of the renter, the dung belongs to the renter.
+היוצא מן התנור – ashes and they became dung.
+
+Mishnah 8
+
+נתעברה לשוכר – he would not increase the monthly payment, for the intercalation is included in the year.
+מעשה בציפורי – In the Gemara (Bava Metzia 102b), it raises an objection. You quote a story which disproves your rule! For the first part of the Mishnah teaches either it all goes to the renter or all goes to the person who rents it out, and it brings a story/case where they should divide it, and it responds that the Mishnah is deficient and it should be read as follows: If he said to him: “I rent it to you] for twelve golden denarii per year, at a golden dinar per month, they must divide/share it between them. And we don’t know if he seized the first language or the latter language, and the story also, etc. But the Halakha is not according the Rabban Shimon ben Gamaliel or like Rabbi Yosi, but one goes after the least of these languages, that the land is in the possession of its owner stands. Therefore, all of it is [belongs] to the person renting out, whether the first language was less whether the latter language was less.
+
+Mishnah 9
+
+חייב להעמיד לו בית – [for the days of his rental].
+היה גדול לא יעשנו קטן וכו' – and he that showed him a house and said to him (i.e. the prospective renter): “a house like this one I will rent out to you,” but when he provides the house and says to him: “this house I am renting out to you,” and it falls, he is not liable to build it. But if he said to him an undefined/unspecified, he must provide him a place that is called a house, whether it is large or small.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+המקבל שדה – as a tenancy (who tills the owner’s ground for a certain share in the produce) for one half, a third or a quarter [of the produce] or a tenant who pays the landlord a fixed annual rent in kind, irrespective of the yield of the crops – for so many Kors per year.
+לחרוש אחריו – after harvesting or the uprooting, in order to to turn over the roots of bad grasses that are there so that they will die.
+ובקנים – that support the vines.
+ובשניהם מספקים את הקנים – What is the reason that he stated it? What is the reason that they divide the canes? Because both (i.e. the owner and the renter) provide the new canes throughout the year.
+
+Mishnah 2
+
+בית השלחין – dry ground that lacks sufficient rain water for it (and hence, requires irrigation).
+או בית האילן – and for the tree which is beloved to the tenant, who takes part of its fruits without toil.
+יבש המעין – in it, that from in we water it.
+מן חכורו – If he received it (i.e., the field) as a tenancy whereby he pays such-and-such Kors per year, for from the outset, he did not reveal his intention that because of a spring or a tree, he has increased/profited in his tenancy.
+חכור לי בית השלחין זו – he revealed his intention that because it is a ground that requires irrigation, he has profited/gained from it and took in rent on a fixed annual rental payable in kind (as opposed to a percentage to the owner).
+
+Mishnah 3
+
+המקבל שדה – for a half, a third or a quarter [of the produce].
+והובירה – that he did not plough it or sow it.
+אם אוביר – I will make it fallow ground.
+ולא אעביד – and I will not perform any appropriate work on it.
+אשלם במיטבא – according to what it would be appropriate to make had it been ploughed and sown as is worthy.
+
+Mishnah 4
+
+ולא רצה לנכש – to cleanse the field from bad grasses that weakens the strength of the field and prevents the grain from coming up.
+מה איכפת לך – if my portion is lacking for the grasses reduces/lessens the ears of corn , I will give you my tenancy payment of such-and-such kors as I agreed with you.
+
+Mishnah 5
+
+המקבל שדה מחבירו – for one-half, one third or one-fourth like a tenant.
+ולא עשתה – grain other than a little bit. And the tenant farmer came to him to prevent from engaging with it (i.e., the field) more, for there isn’t there worth his toil.
+אם יש בה כרי – to make of its grain a pile, that there is enough to cover the winnowing shovel that one winnows/scatters with it the grain, and if it is close to two Seah, one is obligated to engage with it against his will
+מה קצבה בכרי – this limit is not appropriate that would be a large field with the measurement of a pile and a small field with the measurement of a pile, and the care of a large field is not similar to the care of a small field.
+אלא אם יש בו כדי נפילה – that is to say, according to the measurement of what he sows in it, he is liable to engage with it. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+המקבל שדה – in tenancy for a fixed amount – such-and-such korim.
+מכת מדינה – that a grasshopper ate or that most of the fields of that province or of that valley were emptied of grain.
+אינו מנכה – as he said to him: “your luck caused this.”
+בין כך ובין כך – even if it is a disaster affecting the entire province, he does not deduct, for on the money, one does not make a decree.
+
+Mishnah 7
+
+ולקתה – that the wheat was emptied of grain.
+נותן לו – ten kors that he arranged with him from these wheat that were emptied of grain, and he is not able however to say to him,” I require good-quality wheat from you.”
+
+Mishnah 8
+
+המקבל שדה מחבירו לזרעה שעורים – in a tenancy – such-and-such barley or wheat or money.
+לא יזרענה חטים – as the wheat weakens/deteriorates the land [more] than the barley.
+רשב"ג אוסר – that it is hard for the land when they sow it one year with one species and another year with a different species. But concerning the legal decision, everything is according to the land/property and according to the place. If he made a condition with him in a matter that weakens the land a bit, he is not able to change and to plant something that weakens it a lot, but the opposite is permissible.
+
+Mishnah 9
+
+לשנים מועטות – less than seven years.
+לא יזרענה פשתן – for flax weakens the land a great deal and its roots remain in the land until seven years.
+ואין לו בקורת שקמה – it is the wood of a fig-tree of the forest. And we cut its branches for beans of the building and they continue to grow, but for less than seven years, one does not make beams. Therefore, acceptance [of a lease] for less than seven years, he cannot cut down beams on it, for it is not the intention that beams come down, for in a few years, they do not restore the beams. But if he accepted [a lease] for seven years, the first year, he can sow flax and cut down the sycamore that is in it.
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+שכיר יום גובה כל הלילה – that is after it, as it states (Leviticus 19:13): “The wages of a laborer shall not remain with you until morning,” and it is impossible to state that we are speaking of a night hire, for firing is not completed other than at its end, as it is written (Leviticus 25:53): “He shall be under his authority as a laborer hired by the year,” and we expound from it (Bava Metzia 65a): the hiring of one year is completed at the beginning of the next year. We therefore see that he does not become a day hire until the settling of the sun. And when it is written (Deuteronomy 24:15): “[You must pay him his wages on the same day,] before the sun sets, [for he is needy and urgently depends upon it….],” it is established as speaking about a night hire, for when he is used as when he is hired to him in the morning when his hire is completed. And similarly [the Biblical verse]: “The wages of a laborer shall not remain with you until morning,” also is not established as speaking of a night laborer, for he does not labor for him until the morning.
+שכיר שעות גובה כל היום וכל הלילה – This is how it should be read: A hire for several hours during the day collects [his earnings] all the day; a hire for several hours during the night collects [his earnings] all night.
+שכיר שבוע – Shemitah/of the Sabbatical year.
+יצא ביום – that his hire concluded/finished in the morning or during the day, he collects [his earnings] all day long, and since the sun had set, he violates it [the commandment of “the wages of a laborer shall not remain with you until morning”].
+יצא בלילה – his hire finished during the night.
+גובה כל הלילה וכל היום – and since his labor extended from when it became dark, he is a night hire, and he does not violate it (i.e., the verse from the Torah in Leviticus 19:13: “the wages of a laborer shall not remain with you until morning”) in the morning until the morrow at sunset.
+
+Mishnah 12
+
+אחד שכר בהמה ואחד שכר כלים – as it is written (Leviticus 19:13): “The wages of a laborer shall not remain with you,” – all that his work is “with you,” even and even animals and utensils.
+לא תבעו אינו עובר עליו – as it is written (Leviticus 19:13): “with you”, with your knowledge or without your knowledge.
+המחהו – cut him from himself and placed him with the storekeeper and said to him: “Give this worker with a denar produce and I will pay,” or he said to the money changer, “give him for a denar money [as change].
+אינו עובר עליו – as it is written (Leviticus 19:13): “with you,” and he didn’t give him an order to the storekeeper.
+שכיר בזמנו נשבע ונוטל – because the owner of the house/boss is busily engaged with his workers and sometimes it is thought that he gave it, but [in reality], he did not give it (i.e., the salary), he is made to take an oath from the owner of the house/boss and casts it (i.e., the salary) to the hired person.
+שלא בזמנו – even though the owner of the house/boss is busily engaged with his workers, when the time comes for his obligation, they impose upon him and he remembers, and the owner/boss is not suspect of violating “[the wages of a laborer] shall not remain [with you].”
+גר תושב – who accepted upon himself not to serve idolatry or to eat carrion. He does not have [applying to him] because of “shall not remain”, as it is written at the beginning of the Biblical verse (Leviticus 19:13): “[You shall not defraud] your fellow,” “your fellow,” and not a resident alien.
+
+Mishnah 13
+
+המלוה את חבירו – and the time arrived and he didn’t pay him back.
+לא ימשכננו – to take from him a pledge/security against his will and even in the marketplace, but rather via an agent of the Jewish court, who should take it from him with the permission of the Jewish court.
+ולא יכנס לביתו – even the agent of the Jewish court should not enter into his house, and all the more so, the creditor himself.
+היה לו שני כלים – and his liability corresponds to both of them and he gave both as a pledge.
+נוטל אחד ומחזיר אחד – at the time that he (i.e., the borrower) needs it, he should restore it to him and detain the second with him (i.e., the creditor), as it is explained further on. He should return the pillow at night and the plow during the day.
+מת – the borrower. One does not restore the pledge/security to the heirs [of the borrower], for there is no commandment of restoring the pledge, for it is written (Deuteronomy 24:13): “You must restore the pledge to him…” – to him but not to his heirs.
+עד שלשים יום – the time of the court case. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+בין שהיא עניה בין שהיא עשירה וכו' – because there is according to the one (Rabbi Shimon – Bava Metzia 115a) who said that she is poor and we don’t take a pledge from her, because you must return it (i.e., the pledge/security) to her and she comes and goes to you, you bring her into disrepute with her neighbors, but a rich woman, about whom you don’t have to say this, I would say that you can take a pledge [from her], but this comes to inform us that this Tanna/teacher of the Mishnah does not, as it is written (Deuteronomy 24:17): “You shall not take a widow’s garment in pawn,” both a poor [widow] and a rich [widow] are implied.
+משום שני כלים – the higher one is the upper millstone and the lower is a hand mill.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+הבית והעליה של שנים – the house belongs to one of them and the upper story belongs to the other.
+שניהם חולקים – because it is not known that these stones are of the upper story and those are from the lower part.
+ורואים אלו אבנים הראויות להשתבר – if the house was crushed from its foundations and fell below it, one can know that the lower stones were broken. But if the upper part of the wall fell there from it a lot, the upper [stones] broke, since they fell from a high place, and the lower ones [remained] whole, since they fell from a low place. And [from] the first part [of the Mishnah] where it is taught that both of them divide it, is speaking about when the wall fell at night and they removed/cleared away the stones immediately, and it is impossible to establish if it fell through pressure and the bottom ones broke, or through seizing an object violently to take possession [caused them] to fall and the upper ones were broken (Bava Metzia 116a).
+מקצת אבניו – and they are whole.
+נוטלן – such as the case that this one claims that with some of them (i.e. the stones), it is truth, and with some, he states that he doesn’t known, for since he admits to part [of it], he is liable for an oath according to the Torah, and he is unable to take an oath, and whomever is liable for an oath and is not able to take an oath must pay. But if he said concerning all of them that he did not know, he should take an oath that he did not know and divide them (i.e., the stones) equally with his fellow.
+
+Mishnah 2
+
+הבית והעליה – He who leases out the upper story that is on top of his house to his fellow and says to him: “the upper story that is on top of this house, I lease to you, and the upper story opened up [a hole] of four handbreadths by four handbreadths (according to Shmuel – Bava Metzia 116b) for now, if this one (i.e., the one who has been leased the upper story) needs to use the upper story, he must use half of it above and half of it below.
+ואין בעל הבית רוצה לתקן – the upper story.
+הרי בעל העליה יורד ודר למטה – completely [lives downstairs] , for he had prepared the house for the upper story. And we do not force him to live half above and half below.
+מעזיבה – plaster of mud/clay that they place on the ceiling. Rabbi Yose holds (Bava Metzia 117a) that the concrete of stone chippings and clay serves to level the depressions, and it levels the depressions of the upper story floor. But the Rabbis hold that the concrete of stone chippings strengths the ceiling, and the strengthening of the ceiling is required to be done by the lower dweller. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+הבית והעליה של שנים – the house belongs to this one and the upper story to the other.
+אמר בעל עליה לבעל הבית לבנות – the wall and the lower ceiling that are upon him to built
+בונה בית – and the lower ceiling that is upon it, and dwells in the house until he (i.e., the person who lives in the lower area of the house) compensates him for his expenditures, and afterwards, he leaves and builds his upper story.
+אמר רבי יהודה אף זה דר בתוך של חבירו – if this is the case, the owner of this upper story in this case compensates him for what he has spent, it is found that he is living all these days in [the section] of his fellow, and even though he is not without that, he would not have built it; nevertheless this one is benefitting, for were it not for this house, he would not have had a place to live there. And he holds that this one benefits and this one is not lacking, he is liable. But he builds it all.
+ומקרה את העליה – above him and all that is necessary for it.
+ויושב בבית – [in] the lower [house], for he would have that this one doesn’t benefit, for the upper story was ready for him to live in it and the other person is not lacking anything, for had he not built it, it would not be appropriate for him.
+
+Mishnah 4
+
+בית הבד – a house to gather olives.
+וגנה אחת על גביו – and the olive press belongs to one [of them] and the garden is of the other.
+ונפחת – (see Bava Metzia 118a) four handbreadths by four handbreadths and it is not worthy to sow as at first.
+כיפין – a ceiling made in a circle like a rainbow and upon it, the owner of the garden places dust/mud and plants.
+פטור מלשלם – for what was he to do, as it was an unavoidable accident.
+נתנו לו זמן – A Jewish court; thirty days to tear it down and cut it {i.e., the tree) down.
+
+Mishnah 5
+
+ונפל – into midst of the garden of his fellow.
+הגיעוך – take possession of them and clear them for yourself.
+אין שומעין לו – if this one doesn’t want, he doesn’t purchase them and this one is liable to clear them.
+בתבן ובקש – to gather them of his own, or from something ownerless.
+אין שומעין לו – even though that it in every place we have what is equivalent to money is like money, concerning a hired worker, it is not like this, for it is written (Leviticus 19:13): “The wages of a laborer shall not remain,” on what that he makes a condition explicitly is implied.
+המוציא מוציא והמזבל מזבל – when this one brings it (i.e., the manure) from the cattle-shed to the public domain, the carrier brings it to manure, and he is not permitted to detain it there.
+גובלין טיט – to put it immediately into the building.
+והבונה בונה – he receives them from the person who brings them and builds.
+מתקן – they are ready at hand in the public domain all thirty days, and he is not liable for damages. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 6
+
+שתי גינות – of two people who are near one another. The one – his ground/plot is higher and the one near him, his ground/plot is lower.
+והירק בינתים – in the rising of the elevation, that this one is higher than that one.
+של עליון – for it is his dust and it is from his that it absorbs.
+של תחתון – that upon his empty space it is placed.
+מאחר ששניהם יכולין למחות – so that there will not be these vegetables here, the upper one takes the dust, and the lower one to fill up his garden.
+רואין מהיכן ירק זה חי – from the place that it absorbs and grows, to this one, it should be given.
+כל שעליון יכול לפשוט ידו וליטול הרי אלו שלו – as Rabbi Meir stated, since it is from his dust that it lives.
+והשאר של תחתון – for the upper [garden] itself has renounced ownership of it, regarding the bottom, for it is a disgrace for him to take permission to enter into [the garden] of his fellow and to take it. And the Halakha is according to Rabbi Shimon.
\ No newline at end of file
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new file mode 100644
index 0000000000000000000000000000000000000000..db28953c33330d93a3ba4d6cf3b42d83db66b7b3
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/Hebrew/On Your Way.txt	
@@ -0,0 +1,821 @@
+Bartenura on Mishnah Bava Metzia
+ברטנורא על משנה בבא מציעא
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה בבא מציעא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שנים אוחזין בטלית.</b> בגמרא מוקי למתניתין כגון שאחד מהם תופס בחוטין שבשפת הבגד מצד זה, והאחד תופס בחוטין שבשפת הבגד מצד זה. אבל אם הם אדוקים בבגד עצמו, זה נוטל עד מקום שידו מגעת וזה נוטל עד מקום שידו מגעת, והשאר חולקים בשוה, ובשבועה:
+<b>זה אומר כולה שלי.</b> אני קניתיה ולי מכרה המוכר ולא לך. והמוכר מכר לאחד מהם ולקח המעות משניהם, מאחד מדעתו ומאחד בעל כרחו, ואינו יודע מהי מדעתו ומהי בעל כרחיה. דאילו ידע והיה אומר לזה מכרתי, היה כאן עד אחד, והיה שכנגדו חייב שבועה דאורייתא להכחיש העד. עכשיו שאינו יודע, שניהם נשבעים שבועה זו האמורה במתניתין. ובדין הוא שיהיו חולקים בלא שבועה, אלא שתקנו חכמים שלא יטול שום אחד מהם אלא בשבועה, כדי שלא יהא כל אחד הולך ותוקף בטליתו של חבירו ואומר שלי היא. ואיצטריך תנא לאשמועינן בזה אומר אני מצאתיה דהיינו במציאה, ובזה אומר כולה שלי דהיינו מקח וממכר. אי תנא מציאה, הוה אמינא מציאה הוא דרמו רבנן שבועה עליה משום דמורה התירא לאחוז בה שלא כדין, דאמר חבראי לאו מידי חסר בה איזיל ואתפוס ואפלוג בהדיה, אבל מקח וממכר דאי לא הוה צריך לה לא הוה מהדר אבתרה למזבנה, וזה שבא לחלוק עמו וליתן חצי דמיה שלא כדין מחסרו וליכא למימר דמורי התירא, אימא לא רמו רבנן שבועה עליה. ואי אשמועינן במקח וממכר, הוה אמינא מקח וממכר הוא דרמו רבנן שבועה עליה משום דמורי התירא ואמר חבראי דמי קא יהיב ואנא דמי קא יהיבנא, השתא דצריכה לדידי אשקליה אנא, וחבראי לטרח וליזיל ולזבין אחריתי, אבל מציאה דליכא למימר הכי, אימא לא. צריכא:
+<b>ישבע שאין לו בה פחות מחציה.</b> ואינו נשבע שכולה שלו כדקא טעין מעיקרא, דהא לא יהבי ליה כולה. ואי משתבע שחציה שלו כדקא יהבי ליה, הוה מרע ליה לדבוריה קמא דאמר כולה שלי. הלכך ישבע שאין לו בה פחות מחציה, דמשמע הכי, כולה שלי כדקא אמינא מעיקרא, ולדבריכם שאין אתם מאמינים לי בכולה, שבועה שיש לי בה ואין לי בה פחות מחציה:
+
+Mishnah 2
+
+<b>היו שנים רוכבים על גבי בהמה.</b> הא קמ״ל דרוכב קני, ואע״פ שאינו מנהיג שלא זזה הבהמה ממקומה:
+<b>או שהיה אחד רוכב ואחד מנהיג.</b> בזמן שרוכב מנענע ברגליו בי היכי דתיזיל הבהמה מחמתיה, הוא דשוים רוכב ומנהיג. ואם לא היה אלא רוכב בלבד, מנהיג קנה, רוכב לא קנה. ואם הודו או באו עדים אפילו לאחר שנפסק הדין עליהם שיחלוקו בשבועה, חולקים שלא בשבועה:
+
+Mishnah 3
+
+<b>אמר לחבירו תנה לי וכו׳</b> אבל אמר זכה לי בה, קנה הרוכב, ואין המגביה יכול לומר אני זכיתי בה:
+<b>לא אמר כלום.</b> שקנאה זה שמשכה מיד חברו, וכל זמן שהיתה ביד המגביה הפקר היתה:
+
+Mishnah 4
+
+<b>זה שהחזיק בה זכה בה.</b> ודוקא שהיתה המציאה ברשות הרבים, שאין ארבע אמות של אדם קונות לו ברה״ר לפיכך המחזיק בה זכה. אבל בסימטא שהיא שביל של יחיד, או בצדי רשות הרבים שאין רבים דוחקים שם, ארבע אמות של אדם קונות לו כל מציאה וכל הפקר שסמוך לו בארבע אמות, ואין אחר רשאי לתפסו. ותקינו ליה רבנן כי היכי דלא ליתו לאינצויי:
+<b>אחר צבי שבור.</b> שאינו יכול לרוץ ומשתמר בתוך השדה אם לא יטלוהו אחרים, והוי כמציאה:
+<b>זכתה לו.</b> שדהו. והוא שעומד בצד שדהו, וכגון שיכול לרוץ אחריהן ומגיען קודם שיצאו משדהו:
+
+Mishnah 5
+
+<b>הקטנים.</b> כל שסמוך על שלחן אביו אפילו הוא גדול קרי ליה קטן ומציאתו לאביו משום איבה. והבת בין קטנה בין נערה מציאתה לאביה, דהתורה זיכתה כל שבח נעוריה לאביה:
+<b>עבדו ושפחתו הכנענים.</b> שהרי גופן קנוי לו. כדכתיב (ויקרא כה מו) והתנחלתם אותם:
+<b>מציאת אשתו.</b> רבנן תקינו ליה משום איבה:
+
+Mishnah 6
+
+<b>אחריות נכסים.</b> שעבוד קרקעות שיגבה מהם:
+<b>לא יחזיר.</b> לפרעון דחיישינן ולקנוניא. שמא שטר פרוע הוא ומן הלוה נפל, והא דקא מודה לא פרעתי, עצה של רמאות היא ביניהם לטרוף את הלקוחות שלקחו ממנו קרקע שלא באחריות, ויחלקוה ביניהם:
+<b>בין כך ובין כך לא יחזיר.</b> דשטר שאין בו אחריות ממשעבדי נמי גבי, דאחריות טעות סופר הוא, וחיישינן לפרעון ולקנוניא. והלכה כחכמים. ודוקא בשטר שאין נזכר בו אחריות אמרו חכמים דטעות סופר הוא וגבי ממשעבדי באילו היה האחריות כתוב בו. אבל אם פירש בשטר שאינו רוצה לקבל עליו אחריות, מודים חכמים דיחזיר, דהשתא ליכא למיחש לקנוניא:
+
+Mishnah 7
+
+<b>דייתיקי.</b> צוואת שכיב מרע. דא תהא למיקם ולהיות:
+<b>ושוברים.</b> שעושה מלוה ללוה שנפרע ממנו שטר חובו:
+
+Mishnah 8
+
+<b>אגרות שום.</b> ששמו בית דין נכסי לוה למלוה בחובו:
+<b>ואגרות מזון.</b> שקבל עליו לזון את בת אשתו. פירוש אחר, שימכרו מקרקע הבעל למזון האשה והבנות:
+<b>ומיאונין.</b> שכותבים בשטר בפנינו מיאנה פלונית בפלוני בעלה. ובקטנה שהשיאוה אמה ואחיה שאינה צריכה גט:
+<b>שטרי בירורין.</b> זה בורר לו אחד וזה בורר לו אחד שידונו להם:
+<b>מצא.</b> שטרות:
+<b>בחפיסה.</b> חמת של עור קטנה:
+<b>בדלוסקמא.</b> כלי עור שהזקנים מצניעים בה כלי תשמישם שלא יצטרכו לחפש אחריהם:
+<b>תכריר של שטרות.</b> שלשה שטדות או יותר כרוכין זה בזה:
+<b>אגודה.</b> מושכבים וה על זה, ארבו של זה על ארכו של זה:
+<b>הרי זה יחזיר.</b> דדבר שיש בו סימן הוא, שהכלי סימן כשיאמרו הבעלים בכלי פלוני מצאת אותם. וכן תכריך ואגודה סימן הוא:
+<b>אחד הלוה משלשה.</b> אם שלשה שטרות של לוה אחד הן שלוה משלשה בני אדם. יחזירם המוצא ללוה, דודאי מידו נפלו, שאם מידם נפלו מי קבצם למקום אחד. ודוקא שהשטרות מקוימים בבית דין. אבל אם אינם מקוימים חיישינן דלמא לקיימינהו הוליכום שלשה המלוים אצל סופר הדיינים ונפלו מיד הסופר. ואין לחוש שמא לאחר שקיימו אותם נפלו מיד הסופר, דלא משהי איניש קיומיה בידא דספרא. ואם שלשה לוים הם, שלוו מאדם אחד. יחזירם המוצא למלוה שהדבר ידוע שממנו נפלו. ואם היו שלשתן כתיבת סופר אחד, חיישינן שמא מיד הסופר נפלו ולא לוו מעולם, ולפיכך לא יחזיר:
+<b>מצא שטר בין שטרותיו ואינו יודע מה טיבו.</b> אצלו. אם הלוה הפקידו אצלו או המלוה, או שמא מקצתו פרוע ומסרוהו לו להיות שליש ביניהם:
+<b>יהא מונח.</b> בידו, ולא יחזיר לא לזה ולא לזה:
+<b>אם יש עמהן סמפונות.</b> המוצא בין שטרותיו שובר שנכתב על אחד משטרותיו:
+<b>יעשה מה שבסמפון.</b> והשטר בחזקת פרוע. ואע״פ שהיה ראוי לשובר הזה להיות מונח ביד הלוה ולא ביד המלוה, אמרינן האמינו הלוה למלוה. ואמר למחר תנהו לי ושכח. והוא שמצא המלוה השטר הזה שנכתב עליו השובר, בין השטרות קרועים, אע״פ שלא נקרע:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אלו מציאות. מצא פירות מפוזרים.</b> סתמן נתייאשו הבעלים והפקר הם:
+<b>מעות מפוזרות.</b> הואיל ואין להם סימן ניכר, כבר איאושי איאוש והפקר הן. והיינו טעמא דכולהו:
+<b>כריכות.</b> עמרים קטנים:
+<b>ברה״ר.</b> שהכל דשין עליהם, ואפילו היה בהן סימן, נפסד:
+<b>של נחתום.</b> אין בהם סימן, שכולם שוים. אבל של בעל הבית יש להם סימן:
+<b>הבאות ממדינתן.</b> לאפוקי הבאות מבית האומן, כדקתני סיפא:
+<b>ולשונות של ארגמן.</b> צמר צבוע ארגמן, ומשוך כמין לשון:
+<b>מצא עיגול.</b> של דבלה:
+<b>אנפוריא.</b> כלים חדשים שלא שבעתן העין ואין לבעלים בהם טביעת עין. שפעמים שמחזירים אבדה בטביעות עינא, כגון לצורבא מרבנן דלא משני בדבוריה. ואלו הכלים שידוע שאין לבעליהן בהן טביעות עין אינו חייב להכריז. והלכה כר״ש בן אלעזר. ואימתי בזמן שמצאן אחד אחד. אבל מצאן שנים שנים חייב להכריז, דמנינא הוי סימן. והמוצא מציאה בסרטיא ופלטיא גדולה בעיר שרובה נכרים, אפילו דבר שיש בו סימן אינו חייב להכריז. ובעיר שרובה ישראל, חייב להכריז: 
+
+Mishnah 2
+
+<b>בכלי.</b> וכלי יש בו סימן:
+<b>כמות שהוא.</b> ריקן:
+<b>צבורי פירות.</b> סימנן, מנין או מקום:
+<b>שלשה מטבעות זה על גב זה.</b> או יותר. והמכריז מכריז מטבעות מצאתי, וזה בא ואומר כך וכך היו והיו מונחים זה על זה: 
+
+Mishnah 3
+
+<b>אחר הגפה.</b> סתימת כותל של עץ או של קנים:
+<b>גדר.</b> של אבנים:
+<b>גוזלות מקושרין.</b> בכנפיהן. דכולי עלמא הכי מקטרי להו, וקשר כזה לא הוי סימן:
+<b>לא יגע בהן.</b> דאמרינן הני אינש אצנעינהו ואי שקיל להו לית להו למרייהו סימנא בגווייהו. הלכך לשבקינהו עד דאתי מרייהו ושקיל להו:
+<b>מכוסה לא יגע בו.</b> דאין זה אבידה שיהא מוזהר עליה בלא תוכל להתעלם, דמשתמר הוא:
+<b>מצא בגל ובכותל ישן הרי אלו שלו.</b> מפני שיכול לומר לבעל הגל ולבעל הכותל של אמוריים שהורישו אבותינו היה. ובלבד שיהיה בו חלודה רבה שניכר שמזמן הרבה היה טמון שם:
+<b>מחציו ולחוץ.</b> באחד מחורי כותל הסמוכים לרשות הרבים. אם מצאה מחצי עוביו של כותל ולחוץ שלו, דאמרינן אחד מבני רשות הרבים נתנו שם ושכח, וחלודה שעליו מוכחת שמזמן הרבה היה שם ובודאי נתיאשו הבעלים. ודין זה דוקא בלשון זהב וחתיכת כסף וכיוצא בזה. אבל אם היה כלי ובתוכו מעות, אם פי הכלי לחוץ הרי הוא שלו, ואם פי הכלי לפנים הרי הוא של בעל הבית:
+<b>אפילו בתוך הבית הרי אלו שלו.</b> דלא ידע דמאן נינהו, ובעליו נואשו: 
+
+Mishnah 4
+
+<b>מצא בחנות הרי אלו שלו.</b> בדבר שאין בו סימן מיירי. דההוא דנפל מיניה מייאש שהכל נכנסים לשם:
+<b>בין תיבה.</b> שהחנווני יושב לפניה, ותמיד נוטל ממנה, ונותן לפניו ומוכר, ומעות שנותנין לו נותן בתוכה, ולא נפל שום דבר אלא מיד חנוני:
+<b>לפני שולחני הרי אלו שלו.</b> דאמרינן מן הבאים להחליף מעות נפלו, שהרי השלחן מפסיק בין שולחני למעות שנמצאו, ואם מן השולחני הם היה להם להמצא בינו ולכסא שהשלחן מונח עליו:
+<b>הלוקח פירות מחבירו וכו׳.</b> וכגון שחבירו זה תגר שלקח תבואה זו או פירות הללו מאנשים הרבה ולא ידיע דמאן נינהו, וכיון דלית בהו סימן נתיאשו הבעלים. אבל אם זה שמכר את הפירות ליקטן הוא עצמו מן הקרקע שלו, שודאי המעות הללו שלו הן, חייב להחזיר:
+<b>ואם היו צרורים.</b> הקשר או מנין שלהם הוי סימן:
+
+Mishnah 5
+
+<b>בכלל כל אלה.</b> בכלל כל אבדת אחיך:
+<b>ולמה יצאת.</b> וכן תעשה לשמלתו:
+<b>מה שמלה מיוחדת.</b> סתם שמלה יש בה סימן, וכל שמלה יש לה בעלים תובעים אותה, שנעשית בידי אדם ולא באת מן ההפקר:
+<b>אף כל שיש לו תובעים.</b> למעוטי מידי דמייאש. ויאוש הוא, דשמעיניה דאמר וי ליה לחסרון כיס: 
+
+Mishnah 6
+
+<b>שכניו.</b> שכני מקום שנמצאת בו האבידה, שמא שלהן היא:
+<b>כדי שילך.</b> כל אחד <b>לביתו בשלשה ימים.</b> משישמע ההכרזה וידע אם אבד לו כלום, ואם יראה שאבד יחזור שלשה ויכריז יום אחד אני איבדתי ואלו סימניה והלכה כרבי יהודה. ומשחרב בית המקדש התקינו שיהיו מכריזין בבתי כנסיות ובבתי מדרשות. ומשרבו האנסין דאמרי אבידתא למלכא, התקינו שיהא מודיע לשכניו ולמיודעיו ודיו: 
+
+Mishnah 7
+
+<b>כל דבר שעושה ואוכל.</b> אם האבדה דבר שיכולים להאכילו את שכר מעשיו, כגון שור וחמור:
+<b>יעשה ויאכל.</b> ולא ימכור אותו המוצא, שכל אדם נוח לו בבהמתו שהכירה בו כבר ולימדה לרצונו. ואינו חייב להטפל בה לעולם, אלא תרנגולת ובהמה גסה מטפל בה י״ב חדש. עגלים וסייחים של רעיה, כלומר שאין מגדלים אותם לפטם וכן גדיים וטלאים, מטפל בהם שלשה חדשים. ועגלים של פיטום מטפל בהם שלשים יום. אווזין ותרנגולים זכרים, הקטנים מטפל בהן שלשים יום והגדולים שאוכלים הרבה מטפל בהן שלשה ימים מכאן ואילך לוקח אותם הוא לעצמו בשומא כפי שוויין, או מוכרן לאחרים ומניח הדמים אצלו:
+<b>לפיכך אם אבדו חייב באחריותן.</b> כיון דשרו ליה רבנן לאשתמושי בהו, אע״ג דלא אשתמש בהו כמאן דאשתמש דמי, וחייב באחריותן. והלכה כר׳ טרפון בדמי אבדה שמכר. אבל מעות עצמן של אבדה, כגון שמצא מעות בכיס או שלשה מטבעות זו על גבי זו, לא ישתמש בהם כלל: 
+
+Mishnah 8
+
+<b>אחת לשלשים יום.</b> שמתעפשין כששוהין מלפותחן. וכל ספריהן היו עשויין כעין גליון:
+<b>גוללן.</b> מתחלתן לסופן שיכנס בהם האויר:
+<b>בתחילה.</b> מה שלא למד מעולם. לפי שצריך להשהותן לפניו:
+<b>ולא יקרא אחר עמו.</b> לפי שזה מושך אצלו וזה מושך אצלו ונקרע:
+<b>שוטחה לצרכה.</b> לשלוט בה אויר שלא תאכלנה עש:
+<b>לצרכן.</b> שמתעפשים בקרקע. שצריך לתתן בקרקע דזו היא שמירתן. ולפיכך משתמש בהם לפרקים:
+<b>אבל לא לשוחקן.</b> ולא ישתמש בהן זמן ארוך עד שישחקם:
+<b>לא יגע בהן.</b> זהב אינו מתעפש בארץ. וכן זכוכית. ועוד שהוא נוח להשבר:
+<b>שאין דרכו ליטול.</b> דבר שגנאי הוא לו. והתורה אמרה והתעלמת מהם, פעמים שאתה מתעלם, כגון זקן ואינו לפי כבודו: 
+
+Mishnah 9
+
+<b>איזו היא אבדה.</b> שניכר בה שאין הבעלים יודעים שהיא שם:
+<b>אין זו אבדה.</b> ואינו חייב להחזיר, שמדעת הניחוה שם:
+<b>רצה בין הכרמים.</b> שמתקלקלים רגליה:
+<b>השב תשיבם.</b> התורה ריבתה השבות הרבה:
+<b>לא יאמר לו תן לי סלע.</b> שזה אומר לו אם עשית מלאכתך, היית מרבה טורח, עכשיו לפי מה שטרחת טול:
+<b>כפועל בטל.</b> כמה אדם רוצה ליטול ולפחות משכרו ליבטל ממלאכה זו כבדה שהוא עוסק בה ולעשות במלאכה קלה כזו:
+<b>אם יש שם בית דין.</b> אם אינו רוצה ליבטל ממלאכתו. ששכרה מרובה, מה יעשה. אם יש שם שלשה בני אדם מתנה בפניהם ואומר ראו שאני משתכר כך וכך. ואי אפשי ליבטל ליטול שכר מועט, אם תאמרו שאטול שכרי משלם. אטפל בהשבת אבדה זו:
+<b>שלו קודם.</b> ומניח את האבדה:
+
+Mishnah 10
+
+<b>מצאה ברפת.</b> אע״פ שאינה משתמרת בה כגון שאינה נעולה:
+<b>ואם היתה בבית הקברות.</b> והוא כהן. לא יטמא לה. שהשבת אבדה עשה, השב תשיבם לאחיך. ובטומאת כהן, עשה דקדושים יהיו (ויקרא כ״א), ולא תעשה דלנפש לא יטמא בעמיו (שם). ואין עשה דוחה את לא תעשה ועשה:
+<b>או שאמר לו אל תחזיר.</b> והאבידה במקום שמצוה להחזיר. הרי זה לא ישמע לו. דכתיב (ויקרא י״ט) איש אמו ואביו תיראו ואת שבתותי תשמרו, שאם אביך אומר לך חלל את השבת אל תשמע לו. וכן בשאר כל המצות:
+<b>הלך וישב לו.</b> בעל החמור:
+<b>מצוה מן התורה לפרוק.</b> בחנם:
+<b>אבל לא לטעון.</b> בחנם. אלא בשכר:
+<b>ר״ש אומר אף לטעון.</b> בחנם. ואין הלכה ברבי שמעון:
+<b>רבי יוסי הגלילי אומר וכו׳.</b> ואין הלכה כרבי יוסי:
+
+Mishnah 11
+
+<b>אבדתו קודמת.</b> דאמר קרא (דברים ט״ו) אפס כי לא יהיה בך אביון, הזהר שלא תהיה אתה אביון:
+<b>של רבו קודמת.</b> והוא שיהיה רבו מובהק, שלמד רוב חכמתו ממנו. וכן כל הנך רבו דאמרינן במתניתין שקודמין לאביו, אינן אלא ברבו מובהק:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המפקיד.</b> ולא רצה לישבע. שבועת השומרין. שהיה יכול ליפטר אם נשבע שלא פשע בה ושלא שלח בה יד:
+<b>למי שהפקדון אצלו.</b> דכיון דשילם קנה כל תשלומיה. ואפילו לא שילם אלא כיון שאמר בבית דין הריני משלם, קנה כל תשלומיה, לא שנא תשלומי כפל ולא שנא תשלומי ארבעה וחמשה:
+
+Mishnah 2
+
+<b>השוכר פרה מחבירו.</b> ועמד שוכר והשאילה לאחר ברשות המשכיר. שאם לא נתן לו המשכיר רשות, הא קיימא לן, שומר שמסר לשומר חייב:
+<b>ישבע השוכר.</b> למשכיר. 
+<b>שמתה כדרכה ופטור.</b> שהשוכר פטור מן האונסין:
+<b>והשואל.</b> שהוא חייב באונסין, משלם לשוכר, בשבועה שהוא נשבע למשכיר:
+<b>אמר רבי יוסי כיצד הלה עושה סחורה וכו׳</b> והלכה כרבי יוסי:
+
+Mishnah 3
+
+<b>אמר לשנים גזלתי לאחד מכם.</b> והם אינם תובעים לו כלום, אלא הוא בא לצאת ידי שמים:
+<b>נותן לזה מנה ולזה מנה.</b> אבל שנים שתבעוהו והודה שגזל לאחד מהם, ישבע כל אחד מהם שלו גזל, ונותן מנה לזה ומנה לזה. קנס קנסוהו חכמים מפני שעבר על לא תגזול. וכן שנים שתבעו לאחד. כל אחד אומר אבי הפקיד אצלך מנה, והוא אומר אביו של אחד מכם הניח לי מנה ואיני יודע איזהו, הרי כל אחד מהם נשבע שאביו הניח אצלו מנה, ונותן מנה לזה ומנה לזה, דאיהו פשע בנפשיה דהוה ליה למידק ולזכור מי הניח אצלו המנה:
+
+Mishnah 4
+
+<b>שנים שהפקידו אצל אחד זה מנה וזה מאתים.</b> כגון דאפקידו תרווייהו כי הדדי זה בפני זה:
+<b>נותן לזה מנה ולזה מנה וכו׳</b> דאמר להו אתון לא קפדיתו אהדדי, ולא חשדתם זה את זה שמא חבירו יתבע המאתים. אנא נמי לא רמאי אנפשאי למידק המאתים של מי הן. ונעשו כאילו הניחו כל השלש מאות בצרור אחד, דלא הוי ליה למידק מה יש לזה בתוכו ומה יש לחבירו:
+<b>מה הפסיד הרמאי.</b> ולעולם לא יודה על האמת:
+
+Mishnah 5
+
+<b>וכן שני כלים.</b> לרבנן אצטריכא ליה. ולא זו אף זו קתני, לא מיבעיא במנה ומאתים דליכא פסידא דשבירת כלי, אמרו רבנן נותן לזה מנה ולזה מנה, אלא אפילו בשני כלים דאיכא פסידא שצריך לשבר הכלי הגדול כדי לתת ממנו דמי הקטן, ולכשיבא אליהו נמצא שבעל הכלי הגדול הפסיד שנשבר הכלי שלו, וסלקא דעתך אמינא דבהא מודו רבנן לר׳ יוסי שהכל יהא מונח עד שיבא אליהו. קמשמע לן. והלכה כחכמים: 
+
+Mishnah 6
+
+<b>אבודים.</b> על ידי עכברים או רקבון:
+<b>לא יגע בהן.</b> למכרן לפי שרוצה אדם בקב שלו מתשעה קבין של חבירו. קב שלו חביב עליו ע״י שעמל בו, מתשעה קבין של אחרים שיקח בדמיהן אם ימכרם. ולא אמרו רבנן הרי זה לא יגע בהן, אלא שלא אבדו אלא עד כדי חסרונן המפורש במשנתינו, לחטים ולאורז תשעה חצאי קבין לכור וכו׳. אבל אם אבדו יותר מכדי חסרונן, מודים חכמים לרבן שמעון בן גמליאל דמוכרן בבית דין. והלכה כחכמים:
+
+Mishnah 7
+
+<b>המפקיד פירות אצל חבירו.</b> ועירבן הנפקד עם פירותיו והיה מסתפק מהן ואינו יודע שיעור מה שאכל. כשבא להחוירן יוציא לו חסרונות, יפחות במה הם רגילים לחסור:
+<b>תשעה חצאי קבין לכור.</b> הכור שלשים סאין, והסאה ששה קבין:
+<b>הכל לפי המדה.</b> כן לכל כור וכור:
+<b>הכל לפי הזמן.</b> שהניחם בידו. לכל שנה ושנה ינכה לו כך:
+<b>מה איכפת להו לעכברים.</b> כך אוכלים ממדה מועטת כמו ממדה מרובה. הלכך תשעה חצאי קבין לשנה בין לכור בין לעשרה כורין:
+<b>אם היתה מדה מרובה.</b> שהפקיד אצלו הרבה, מעשרה כורין ולמעלה, לא יוציא לו חסרונות:
+<b>מפני שהן מותירות.</b> שבימות הגורן כשמפקידים החטים, יבשים, ובימות הגשמים כשמחזירן נופחות. ובאכילת עכברים אינן נחסרין כל כך לכל כור וכור, דכולי האי לא אכלי עכברים מעשרה כורין, הלכך נפיחתו משלמת למה שעכברים אוכלים. ואין הלכה לא כרבי יהודה ולא כרבי יוחנן בן נורי. וכל השיעורים הללו בארץ ישראל ובימי התנאים. אבל בשאר ארצות ובזמנים הללו, הכל כפי מה שרגילים הזרעים לחסר באותה מדינה ובאותו זמן:  
+
+Mishnah 8
+
+<b>יוציא לו שתות ליין.</b> אם הפקיד אצלו יין ועירבו עם יינו, הקנקנים בולעים שתות:
+<b>רבי יהודה אומר חומש.</b> שהקרקע שהיו עושים ממנו הקנקנים באתריה דרבי יהודה בלע חומש. והכל לפי המקום:
+<b>אף המוכר וכו׳</b> כשם שאמרו שמרים במפקיד, כך אמרו במוכר. שהמוכר שמן לחבירו ונותן לו מתוך חביותיו שמן מזוקק תמיד שהוא מסתפק ממנו, הרי הלוקח מקבל עליו לפחות לו לוג ומחצה מחמת שמרים לכל מאה לוג. ואין הלכה כר׳ יהודה:
+
+Mishnah 9
+
+<b>לא יחדו לה הבעלים מקום.</b> בבית שומר, לומר לו זוית זו השאילני:
+<b>לצרכו.</b> להשתמש בה:
+<b>לצרכה.</b> שהיתה במקום שקרובה להשתבר:
+<b>אם משהניחה.</b> שכלה תשמישו הניחה במקום משתמר. בין שטלטלה מתחלה לצרכו, בין שטלטלה לצרכה, פטור. דאמרינן משהחזירה הרי היא ברשות הבעלים כבתחלה, ואינו עליה אלא כשומר חנם ופטור על אונסיה, ואע״פ שלא הודיע לבעלים לומר נטלתיה והחזרתיה. ורישא דמתניתין רבי ישמעאל היא, דאמר בגונב טלה מן העדר והחזירו למקומו שהוא פטור דלא בעינן דעת בעלים. והאי דקתני לא יחדו לה הבעלים מקום, לא מיבעיא קאמר, לא מיבעיא יחדו לה הבעלים מקום והחזירה למקומה לאחר שנשתמש בה לצרכו שהוא פטור, ואע״פ שלא הודיע לבעלים, שהרי החזירה למקום המיוחד לה, אלא אפילו לא יחדו לה הבעלים מקום, דלאו למקום מיוחד לה החזירה, פטור, הואיל והחזירה למקום משתמר, דלא בעינן דעת בעלים:
+<b>ובין משהניחה לצרכו חייב.</b> סיפא זו אתאן לרבי עקיבא דאמר בגונב טלה מן העדר והחזירו למקומו ונאנס, לעולם הוא חייב, עד שיודיע לבעלים שגנב והחזיר. והכא נמי לאחר שנשתמש בה לצרכו ונעשה גזלן עליה אע״פ שהניחה במקום המשתמר, חייב. והאי דקתני בסיפא יחדו לה הבעלים מקום, לא מיבעיא קאמר, לא מיבעיא לא יחדו שהוא חייב משהניחה לאחר שנשתמש לצרכו, דהא לא הניחה במקום המיוחד לה, אלא אפילו יחדו לה מקום שחזר והניחה במקומה, חייב, דבעינן דעת בעלים. ורישא רבי ישמעאל וסיפא ר״ע. והכי מוקמינן לה בגמרא:
+
+Mishnah 10
+
+<b>צררן.</b> בסודרו:
+<b>והפשילן לאחוריו.</b> אע״פ ששמירה מעולה היא, חייב, שהמוליך מעות של פקדון ממקום למקום אין להם שמירה אלא בידו, דכתיב (דברים י״ד:כ״ה) וצרת הכסף בידך, אע״פ שצרורים הם, יהיו בידך. ואם בבית הוא, אין להם שמירה אלא בקרקע, ובכותל, בטפח הסמוך לתקרה או בטפח הסמוך לארץ. שאין דרך הגנבים לחפש שם. ואם שמר בענין אחר, פושע הוי וחייב. אלא אם כן התנה מתחלה עם המפקיד שעל מנת כן הוא מקבל הפקדון שלא יתחייב בכל השמירות הללו:
+<b>לבנו ולבתו הקטנים.</b> אבל לגדולים, נשבעים הם ששמרו כדרך השומרים ופטור. ולא אמרינן בהא שומר שמסר לשומר חייב, שדרך האדם להפקיד מה שהופקד בידו, ביד אשתו ובניו. וכל המפקיד, על דעת שיתנם הנפקד ביד אשתו ובניו הוא מפקיד:
+
+Mishnah 11
+
+<b>אם צרורין.</b> וחתומין, או קשורים קשר משונה:
+<b>לא ישתמש בהן.</b> אבל אם אינם חתומים או קשורים קשר משונה אע״פ שצרורין, הרי הן כמותרין וכאילו אינם קשורים כלל, ומותר להשתמש בהן:
+<b>חייב באחריותן.</b> ואפילו לא נשתמש בהן הוי עליהם שומר שכר, מפני שיכול להשתמש בהם, וחייב בגניבה ואבדה. ואם נשתמש, הוו מלוה גביה וחייב אף באונסין:
+<b>רבי יהודה אומר כשולחני.</b> והלכה כרבי יהודה:
+
+Mishnah 12
+
+<b>ילקה בחסר וביתר.</b> במה שחסר הפקדון, ובמה שהותיר. כגון שהפקיד אצלו רחל טעונה צמר, או מעוברת, ונגזזה או ילדה לאחר ששלח בה יד, משלם אותה ואת גיזותיה ואת ולדותיה, ונמצא שהוא לוקה במה שחסרה אצלו, וביתר, שאם נתעברה או טענה צמר כשהיא אצלו, משלם אותה טעונה ומעוברת כמות שהיא עכשיו, והרי לוקה ביתר:
+<b>ובית הלל אומרים כשעת הוצאה.</b> מבית הבעלים, אם טעונה טעונה, ואם ריקנית ריקנית:
+<b>רבי עקיבא אומר כשעת התביעה.</b> כמו שהוא הפקדון בשעת העמדה בדין. דכתיב (ויקרא ה׳:כ״ד) לאשר הוא לו יתננו ביום אשמתו, יתן כמו שהוא ביום אשמתו, ביום שמתחייב בו בדין. והלכה כבית הלל:
+<b>החושב לשלוח יד בפקדון.</b> אמר בפני עדים אטול פקדונו של פלוני לעצמי:
+<b>בית שמאי מחייבים.</b> דכתיב (שמות כב) על כל דבר פשע, משעה שדיבר לשלוח יד הוי פושע:
+<b>עד שישלח בו יד.</b> דכתיב אם לא שלח ידו במלאכת רעהו. והאי על בל דבר פשע, דרשי ביה בית הלל, אמר לעבדו ולשלוחו לשלוח יד בפקדון מנין שהוא חייב, תלמוד לומר על כל דבר פשע:
+<b>כיצד הטה את החבית.</b> השתא מפרש למלתייהו דבית הלל. ואית ספרים דלא גרסי כיצד. ומלתא באנפה נפשה היא:
+<b>ונשברה.</b> לאחר זמן:
+<b>אינו משלם אלא רביעית.</b> דשליחות יד אינו מתחייב באונסים עד שימשוך או יגביה דהוי קניה:
+<b>הגביהה ונטל.</b> לאו דוקא נטל, דמכי אגבהה על מנת ליטול חייב באונסיה אפילו לא נטל ממנה כלום. ואם נטל רביעית מן החבית והחמיץ היין הנשאר בחבית אחר כן, אע״פ שלא הגביה החבית משלם כל היין, שהוא גרם ליין שהחמיץ, וגירי דידיה הוא דאהני ליה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>הזהב קונה את הכסף.</b> כל דבר שהוא חשוב להיות מטבע וחריף לינתן בהוצאה, דין מעות יש לו, ואינו קונה את שכנגדו שאינו חשוב מטבע ואינו חריף בהוצאה כמותו. ומי שאין טבעו חשוב וחריף, דין פירות יש לו, ומשיכתו הוא קיום דבר. לפיכך מכי משך האחד דינרי זהב, קנה השני דינרי כסף בכל מקום שהם, ואין אחד מהם יכול לחזור בו. דדינרי זהב הוו פירות לגבי דינרי כסף:
+<b>והכסף אינו קונה את הזהב.</b> דדינרי כסף שהם חריפים בהוצאה, דין מעות יש להם לגבי דינרי זהב. ואם משך האחד דינר כסף, לא קנה האחר דינר זהב עד שימשוך, דמעות אינן קונות. והיינו טעמא נמי שנחושת קונה את הכסף, דפרוטות של נחושת שאין טיבען חשוב כל כך, הוו פירי לגבי דינרי כסף, והכסף אינו קונה את הנחושת:
+<b>מעות הרעות.</b> שנפסלו:
+<b>אסימון.</b> שנעשה במדת המטבע היוצא אלא שעדיין לא טבעו עליו צורה:
+<b>כל המיטלטלין קונין זה את זה.</b> אם החליף אלו באלו, כיון שמשך האחד קנה חבירו. והאי כל, לאתויי אפילו כיס מלא מעות בכיס מלא מעות: 
+
+Mishnah 2
+
+<b>נתן לו מעות ולא משך הימנו פירות יכול לחזור בו.</b> זה וזה. ותקנת חכמים היא. דדבר תורה מעות קונות, כדאשכחן גבי הקדש דכתיב ונתן הכסף וקם לו, ומה טעם אמרו משיכה קונה ולא מעות, גזירה שמא יניח לוקח מקחו בבית מוכר זמן מרובה ותפול דליקה בשכונת המוכר ולא יחוש לטרוח ולהציל, לפיכך העמידום ברשותו לחזור בו אם ירצה, דכיון דאם יתייקרו ברשותו יתיקר ויחזור בו מן המכר ויהא השכר שלו, כדידיה חשיב להו וטרח ומציל:
+<b>אבל אמרו מי שפרע וכו׳</b> אע״פ שיכול לחזור בו, אוררין אותו בבית דין ואומרים עליו מי שפרע מדור המבול ומדור הפלגה ומאנשי סדום ועמורה ומן המצריים ששטפו בים, הוא עתיד ליפרע ממי שאינו עומד בדיבורו, ואחר כך מחזיר לו את מעותיו:
+<b>רבי שמעון אומר כל שהכסף בידו ידו על העליונה.</b> רבי שמעון אמלתיה דתנא קמא קאי דאמר נתן לו מעות ולא משך ממנו פירות יכול לחזור בו בין מוכר בין לוקח ואתא רבי שמעון למימר דזמנין דמי שהכסף בידו דהיינו המוכר שקבל את הכסף ידו על העליונה, ובידו לקיים את המכר אם ירצה ואין הלוקח יכול לחזור בו, כגון שהיתה עלייתו של לוקח שכורה אצל המוכר, דהשתא אם המוכר רוצה שיהיה המכר קיים אין הלוקח יכול לחזור בו אף על פי שלא משך, דטעמא מאי אמור רבנן משיכה קונה ולא מעות, גזירה שמא יאמר לו מוכר ללוקח נשרפו חטיך בעליה, הכא דעליה דלוקח היא אי נפלה דליקה איהו טרח ומייתי לה. ואין הלכה כרבי שמעון. אלא אף על פי שעלייתו של לוקח שכורה אצל המוכר, כל זמן שלא משך יכול לחזור בו בין לוקח בין מוכר: 
+
+Mishnah 3
+
+<b>האונאה ארבעה כסף.</b> ארבעה מעות כסף שהם שש מעות בדינר, והסלע ארבע דינרין:
+<b>מעשרים וארבע כסף לסלע.</b> אם היה המקח בדמי הסלע שהוא עשרים וארבע מעות דהשתא הויא אונאה שתות למקח, חייב להשיב לו כל אונאתו ארבעה כסף:
+<b>עד מתי מותר להחזיר.</b> מי שנתאנה. והא דנקט לשון מותר, לאשמועינן דליכא אפילו מי שפרע להחזיר המקח או שיתן לו אונאתו:
+<b>עד כדי שיראה.</b> המקח לתגר או לאחד מקרוביו. ואם שהה יותר, מחל על אונאתו. והמוכר לעולם חוזר, שהרי אין המקח בידו שיוכל להראות לתגר או לקרובו אם נתאנה. ואם נודע שבא לידו דבר כיוצא בממכרו וידע שטעה ושתק ולא תבע, אינו יכול לחזור ולתבוע, שהרי מחל:
+<b>ושמחו תגרי לוד.</b> שהיו בקיאין בסחורה ומוכרין ביוקר. ואין הלכה כר׳ טרפון:
+
+Mishnah 4
+
+<b>אין אונאה לתגר.</b> מפני שהוא בקי ומסתמא אחולי אחיל גביה, והאי דזבנא הכי, משום דאתרמי ליה זבינא אחריתי. והשתא הוא דקבעי למיהדר ביה ואין הלכה כר׳ יהודה:
+<b>מי שהוטל עליו ידו על העליונה.</b> מי שנתאנה:
+<b>תן לי מעותי.</b> אם נתאנה לוקח. ומתניתין רבי יהודה הנשיא היא. ולית הלכתא כוותיה, אלא אם האונאה שתות, קנה ומחזיר אונאה. יותר משתות, בטל מקח:
+
+Mishnah 5
+
+<b>כמה תהא סלע חסרה.</b> מטבע היוצא ותמיד הוא שוחק וחסר, במה תחסר ואם הוציאה לא תהא אונאה:
+<b>ארבע איסרין.</b> לסלע:
+<b>איסר לדינר.</b> והוא אחד מן עשרים וארבע בו. דשש מעה כסף הוא דינר, מעה שני פונדיונים, פונדיון שני איסרין:
+<b>ארבעה פונדיונים.</b> אחד משנים עשר:
+<b>שמונה פונדיונות.</b> שתות. כשאר אונאה. וכן הלכה:
+
+Mishnah 6
+
+<b>בכרכים.</b> שיש שם שלחני. עד כדי שיראה לשולחני:
+<b>בכפרים.</b> שאין שם שלחני:
+<b>עד ערבי שבתות.</b> שבא להוציא בערב שבת לסעודת שבת, אז ידע אם יוכל להוציאה ויקבלוה ממנו:
+<b>ואם היה מכירה.</b> הכי קאמר, ואם חסיד הוא ורוצה לעשות לפנים משורת הדין, אם מכיר שהיא הסלע שנתן לו, יקבלנה ממנו אפילו לאחר שנים עשר חודש:
+<b>ואין לו עליו אלא תרעומת.</b> הכי קאמר, ואחר שאינו חסיד ולא רצה לקבלה ממנו, אין לזה עליו אלא תרעומת. דאיהו הוא דאפסיד אנפשיה שלא החזירו בזמנו:
+<b>ונותנה למעשר שני.</b> אחסרה כדי אונאה קאי. ונותנה למעשר שני בשוויה ואינו חושש משום אסימון שאין מעשר שני מתחלל אלא במטבע שיש בו צורה, דשם מטבע יש עליו, דמי שאינו לוקחה בשוויה בתורת מטבע אלא כמו נסכא של כסף, אינו אלא נפש רעה:
+
+Mishnah 7
+
+<b>האונאה ארבעה כסף.</b> למקח סלע שהוא עשרים וארבע מעות כסף. נמצא האונאה שתות כדאמרן. וחזר ושנאה משום דבעי למתני הטענה שתי כסף:
+<b>והטענה שתי כסף.</b> שאין שבועת הדיינים על טענה שהיא פחותה משתי כסף, שטענו שוה שתי מעות כסף יש לי בידך, וזה יודה לו מהם שוה פרוטה ויכפור השאר, או יודה לו הכל ויכפור פרוטה:
+<b>וההודאה שוה פרוטה.</b> להיות הודאה במקצת ויתחייב שבועה:
+<b>המוצא שוה פרוטה.</b> אבל בציר מהכי אינו חייב להכריז, דכתיב (דברים כ״ב:ג׳) אשר תאבד ממנו, פרט לאבדה שאין בה שוה פרוטה:
+<b>יוליכנו אחריו.</b> אם הודה שנשבע לשקר, דאז אין לו כפרה עד שיחזירנו לידו ממש ולא ליד שלוחו, דכתיב (במדבר ה׳:ז׳) ונתן לאשר אשם לו:
+
+Mishnah 8
+
+<b>האוכל תרומה.</b> גדולה. זר שאכל תרומה גדולה בשוגג:
+<b>ותרומת מעשר.</b> מעשר מן המעשר:
+<b>ותרומת מעשר של דמאי.</b> הלוקח תבואה מעם הארץ, צריך להפריש תרומת מעשר, אבל לא תרומה גדולה, שהיו הכל זהירים בה:
+<b>והחלה והבכורים.</b> כל הני חמשה חד נינהו, דכולהו איקרו תרומה, ומשם אחד הם באין:
+<b>נטע רבעי.</b> גמר קודש קודש ממעשר שני דמוסיף חומש. ותרווייהו נמי חד חשיב להו, דמחד קרא נפקי כיון דממעשר יליף:
+<b>ומעשר שני שלו.</b> דוקא. מוסיף חומש, דאיש ממעשרו כתיב:
+<b>הקדשו.</b> ולא של אחרים, המקדיש כתיב:
+<b>הנהנה.</b> בשוגג, חייב קרבן מעילה וחומש:
+
+Mishnah 9
+
+<b>אלו דברים שאין להם אונאה וכו׳</b> דאמר קרא (ויקרא כה). וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך, דבר הנקנה מיד ליד, יצאו קרקעות שאינן מיטלטלין, יצאו עבדים שהוקשו לקרקעות, יצאו שטרות. דכתיב וכי תמכרו ממכר, דבר שגופו מכור וגופו קנוי, יצאו שטרות שאינם עומדים אלא לראיה שבהן. הקדשות, אמר קרא אחיו, אחיו ולא הקדש:
+<b>לא תשלומי כפל.</b> דכתיב בטוען טענת גנב (שמות כב) על כל דבר פשע, כלל. על שור על חמור וכו׳, פרט. על כל אבדה, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש דבר המטלטל וגופו ממון, אף כל דבר המטלטל וגופו ממון. יצאו קרקעות שאינן מיטלטלין. יצאו עבדים שהוקשו לקרקעות. יצאו שטרות שאע״פ שהם מיטלטלין אין גופן ממון. הקדשות, אמר קרא רעהו, רעהו ולא הקדש:
+<b>ולא תשלומי ארבעה וחמשה.</b> אם גנב וטבח ומכר שור או שה של הקדש. דתשלומי ארבעה וחמשה אמר רחמנא ולא תשלומי שלשה לשה וארבעה לשור, דכיון דאמעיט מכפל, בציר להו חדא, שהכפל בטובח ומוכר בכלל תשלומי ארבעה וחמשה הן:
+<b>נושא שכר אינו משלם.</b> דכתיב (שם) כי יתן איש אל רעהו, כלל. חמור או שור או שה, פרט. וכל בהמה לשמור, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש דבר המיטלטל וכו׳. הקדשות, אמר קרא רעהו, ולא הקדש:
+<b>קדשים שחייב באחריותן.</b> אמר הרי עלי עולה והפרישה והוממה ומכרה:
+<b>יש להם אונאה.</b> דכיון דאם מתה או נגנבה חייב באחריותה, דיליה היא, ואל תונו איש את אחיו קרינא ביה:
+<b>ושאינו חייב באחריותן.</b> כגון דאמר הרי זו:
+<b>אף המוכר ספר תורה.</b> לפי שאין קץ לדמיה:
+<b>מרגלית ובהמה.</b> מפני שאדם רוצה לזווגן. מי שיש לו שור יפה לחרישה מחזר על אחר שכמותו [לצמדו עמו בעול] שאם בא להצמיד תחת העול שור חלש עם הבריא מקלקל את הבריא, וכן מרגלית נאה למלאות עם חברתה בזהב מן היחידית. ואין הלכה לא כר׳ יהודה ולא כר׳ שמעון:
+
+Mishnah 10
+
+<b>כך אונאה בדברים.</b> שנאמר (ויקרא כ״ה:י״ז) ולא תונו איש את עמיתו ויראת מאלהיך, זה נאמר באונאת דברים שאין טובתן ורעתן מסורה להביר אלא ללבו של מדבר שיודע אם לרעה מתכוין אם לטובה:
+
+Mishnah 11
+
+<b>אין מערבין פירות בפירות.</b> בעל הבית האומר לחבירו פירות שדה פלוני אני מוכר לך, לא יערבם בפירות שדה אחר:
+<b>ואין צריך לומר חדשים בישנים.</b> פסק למכור לו ישנים, לא יערב עמהם חדשים. שהישנים יבשים ועושים קמח יותר מן החדשים:
+<b>מפני שמשביחו.</b> קשה משביח את הרך, לפיכך פסק עמו רך מערב בו קשה, אבל פסק עמו קשה לא יערב בו את הרך:
+<b>אין מערבין שמרי יין.</b> של חבית זו ביין של חבית אחרת:
+<b>אבל נותן לו את שמריו.</b> של יין עצמו:
+<b>לא ימכרנו בחנות.</b> פרוטה פרוטה:
+<b>אלא אם כן הודיעו.</b> לכל אחד ואחד מהן, מים מעורבין בו:
+<b>ולא לתגר.</b> לא ימכרנו ביחד ואף ע״פ שהודיעו, לפי שאינו לוקחו אלא לרמות ולמכרו בחנות:
+<b>מקום שנהגו להטיל מים ביין.</b> דוקא בין הגתות יטיל. דכיון שנהגו אין כאן טעות, שכל היינות בחזקת כן:
+
+Mishnah 12
+
+<b>התגר נוטל מחמש גרנות.</b> שהכל יודעים בו שלא גדלו בשדותיו ומבני אדם הרבה לוקח ובחזקת כן לוקחים ממנו:
+<b>מגורה.</b> אוצר שאוגרין בו תבואה. גורן, הוא שדשין בו את התבואה. ודרך התגר לקנות מבעלי בתים בשעת הגורן ולהכניס למגורה שלו:
+<b>פיטס.</b> גיגית גדולה:
+<b>ובלבד שלא יתכוין לערבן.</b> להוציא קול לקנות הרוב ממקום משובח ולערב בו ממקום אחר ושכניו סבורים שכל הפירות מאותו מקום:
+<b>ולא יפחות את השער.</b> למכור בזול. מפני שהוא מרגיל לבא אצלו ומקפח מזונות חביריו:
+<b>זכור לטוב.</b> שמתוך כך אוצרי פירות מוכרין בזול. וכן הלכה:
+<b>גריסין.</b> פולין גרוסות בריחים, אחת לשתים:
+<b>לא יבור.</b> את הפסולת. לפי שמתוך שנראות יפות הוא מעלה את דמיהן הרבה מדמי הפסולת שנטל מהן:
+<b>וחכמים מתירין.</b> שיכול הלוקח לראות ולהבחין כמה דמי הפסולת שנברר, מאלו שישנן באחרים. וטוב לו להעלות בדמיהן של אלו שהן מבוררים מפני הטורח. והלכה כחכמים:
+<b>שלא יבור מעל פי המגורה.</b> למעלה להראות יפות, ואת הפסולת שבתוכו לא בירר:
+<b>לפי שאינו אלא כגונב את העין.</b> בברירתו:
+<b>מפרכסין.</b> מתקנין ומיפין:
+<b>לא את האדם.</b> עבד כנעני העומד לימכר:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>איזהו נשך.</b> שהוא נושך. דשקל מיניה מאי דלא יהיב ליה:
+<b>המרבה בפירות.</b> המרבה שכר לעצמו בפירות. ובין בהלואת כסף ובין בהלואת פירות הוי רבית. שהרי מתרבה ממונו. אלא דבסיפא, רבית דרבנן קמפרש שהוא דרך מקח וממכר:
+<b>דינר זהב.</b> עשרים וחמשה דינרי כסף:
+<b>וכן השער.</b> כך היו נמכרין בעיר. והותר לו לתת מעות עכשיו על מנת ליתן לו זה חטין כל ימות השנה בדמים הללו כשיעור מעותיו ואע״פ שעכשיו אין לו חטין, דתנן בפרקין יצא השער פוסקין, אע״פ שאין לזה יש לזה, ויכול המוכר הזה לקנותם עתה במעות הללו:
+<b>עמדו חטין בשלשים דינרין אמר לו תן לי חיטי.</b> וזה מותר אם נתן לו חטין. אבל אם פסק לתת לו בהן יין, אסור, שמא יוקיר היין, הואיל ואין לו יין. ואע״פ שפוסק עמו כשער היין של עכשיו וכבר יצא השער, הואיל ואינו נותן לו דמים שנוכל לומר יכול הוא לקנות יין בדמים שקבל אלא בא לעשות עליו דמי החטין חוב ולפסוק על החוב יין, אסור אם יין אין לו. דאי הוה ליה יין, הוי קנוי לו מעכשיו לזה שבא לפסוק על החוב יין. וכי אייקר ברשותיה אייקר:
+
+Mishnah 2
+
+<b>מרבין על השכר.</b> בשכר המתנת מעות השכירות:
+<b>ואין מרבין על המכר.</b> בשכר המתנת המקח. וטעמא, משום דשכירות אינה משתלמת אלא לבסוף, הלכך כי שקיל מיניה סלע בחודש דהוו להו שתים עשרה סלעים אין זה שכר המתנת מעות, שהרי לא נתחייב לשלם לו שכירות עד סוף החודש, והאי דאמר ליה אם עכשיו תתן לי הרי היא שלך בעשר סלעים, אי הוה מקדים ליה הוה מחיל ליה מדמי השכירות ומוגר ליה בפחות משויה. אבל גבי מכר משמשך המקח דינו ליתן המעות. וכי אמר ליה אם מעכשיו תתן הרי היא לך באלף זוז, הן הן דמיה, וכי מטפי עלייהו לגורן, שכר המתנת מעות הוא:
+<b>מכר לו את השדה וכו׳</b> והוא הדין מטלטלין וכל סחורה אם מכר לו יותר משויה בשכר המתנת מעות, אסור, והוי אבק רבית מדבריהם. וכל אבק רבית אם נתן אינה יוצאה בדיינים. דאילו רבית קצוצה דאורייתא יוצאה בדיינים:
+
+Mishnah 3
+
+<b>הבא מעות וטול את שלך אסור.</b> הבא מותר מעות שעליך וטול שדה שלך, אסור לעשות כן. וכגון שאמר לו מוכר ללוקח לכי מייתית מותר המעות קנה מעכשיו. לפיכך אסור לעשות כן, שאם יאכל מוכר הפירות בתוך כך, לכשיביא זה המעות נמצא שדה זו קנויה לו מיום המכר, וזה אכל הפירות בשכר המתנת מעותיו. ואם יאכל לוקח פירות מעכשיו, שמא לא יביא מותר המעות ויחזיר לו זה מה שקבל ונמצא שלא היתה שדה קנויה לו, דהא לכי מייתית קני מעכשיו אמר ליה, והא לא אייתי, ומעות הראשונות כמלוה בעלמא היו אצל מוכר, וזה אכל פירות בשכרו:
+<b>הרי היא שלו.</b> וכגון דאמר ליה קני מעכשיו אם לא אביא לך מכאן עד שלש שנים, דלאו אסמכתא היא אלא קנין גמור, שעל מנת מכר גמור החזיק בה מעכשיו בדמים הללו ואזולי אוזיל גביה, וזה קבל עליו שאם יחזיר לו מעותיו עד שלש שנים יקבלם. והפירות יהיו מונחים ביד שליש, אם יחזיר הלוה מעותיו למלוה עד שלש שנים יתן הפירות ללוה, ואם לאו יתן הפירות למלוה, שהיתה השדה קנויה לו משעת הלואה, ואותה הלואה דמי השדה היתה:
+
+Mishnah 4
+
+<b>אין מושיבין חנוני למחצית שכר.</b> לא יאמר בעל הבית לחנוני הרי פירות נמכרים בשוק ארבע סאין בסלע ואתה מוכרן בחנות פרוטה פרוטה ומשתכר סאה, הילך פירות ושב ומכור בחנות והריוח נחלוק. וטעמא דמלתא, משום דקיימא לן הך עסקא פלגא מלוה ופלגא פקדון, סתם המקבל פרקמטיא למחצית שכר מקבל עליו אחריות חצי הקרן באונסין וזולא, הילכך ההיא פלגא כיון דמיחייב באונסין מלוה היא אצלו שהרי היא שומא אצלו במעות בשער השוק ודינו ליטול חצי שכר, נמצא מתעסק בחציו של בעל הבית שהוא פקדון אצלו בשכר המתנת מעות המלוה, לפיכך אסור. אלא אם כן נותן לו שבר עמלו שהוא עמל באותו החצי כפועל בטל של אותה מלאכה דבטל מינה, אם היה נגר או נפח, כמה אדם רוצה ליטול ליבטל ממלאכה כבדה כזו ולעשות מלאכה קלה:
+<b>אין מושיבין תרנגולים למחצה.</b> לשום ביצים בדמים לבעל התרנגולת להושיבה עליהם לגדל אפרוחים למחצית שכר מה שיהיו האפרוחים שוים יותר על דמי הביצים, דהואיל וזה מקבל עליו אחריות חצי דמי הביצים אם יתקלקלו או אם ימותו, הוה ליה פלגא מלוה, נמצא זה מגדל את חציין השני בשכר המתנת מעותיו:
+<b>ומזונו.</b> מזון שהוא מוציא באפרוחים:
+<b>ואין שמין עגלים וסייחין למחצה.</b> עכשיו הם שוים כך וכך, קבלם עליך לגדלם שנתים למחצית שכר, ולמחצית הפסד אם ימותו:
+<b>אבל מקבלים עגלים וסייחים.</b> קטנים. בלא שומא שאם ימותו לא ישלם כלום ואם יחיו יחלקו ביניהם:
+<b>שיהיו משולשים.</b> פירוש בשיעמדו על שליש גדולן ואז יחלוקו:
+<b>וחמור עד שתהא טוענת.</b> משאוי. כך היה מנהגם לגדלם קודם חלוקה:
+
+Mishnah 5
+
+<b>שמין פרה.</b> גדולה, וחמור גדול. שראויין למלאכה, ומלאכתן כולה למקבל:
+<b>למחצה.</b> לחלוק שבח שישביחו, בדמים ובולדות:
+<b>לחלוק את הולדות מיד.</b> כשתבוא שעת חלוקתן, בבהמה דקה שלשים יום ובגסה חמישים יום:
+<b>שמין עגל עם אמו.</b> ואין צריך ליתן עמל ומזון לעגל אלא לאם. ואין הלכה כרבן שמעון בן גמליאל:
+<b>ומפרין על שדהו.</b> לשון פרה ורבה. ואית דגרסי ומפריז, בזיי״ן. לשון פרזות תשב ירושלים (זכריה ב׳:ח׳). כלומר מרחיב על שדהו. והוא שיאמר לו [חוכר למחכיר] אתה רגיל ליקח בחבירות שדך עשרה כורין לשנה, הלויני מאתים זוז שאוכל להוציא לזבל שדה זו ולזרעה ולחרשה ואני מעלה לך בחכירותה י״ב כורים לשנה ואחזיר לך מעותיך, זה מותר, דהוי כאילו מעדיף לו שני כורים הללו מפני שחוכר ממנו שדה טובה ומשובחת שחכירותה יפה מחכירות שדה רעה: 
+
+Mishnah 6
+
+<b>אין מקבלין צאן ברזל.</b> כל אחריות הנכסים על המקבל, ושם אותם עליו במעות, וכל זמן שאין נותן לו מעותיו חולקים השכר. ואע״ג דמשנה יתירה היא, דהא תנא ליה לעיל אין מושיבים חנוני למחצית שכר משום דמקבל עליה פלגא בהפסד, וכל שכן הכא דקבל כל האחריות עליו. נקט ליה משום סיפא. אבל מקבלים צאן ברזל מן הנכרים:
+<b>מדעת הנכרי.</b> כגון ישראל שלוה מעות מנכרי ברבית וביקש להחזירם לו, מצאו ישראל אחר ואמר תנם לי ואני אעלה לך בדרך שאתה מעלה לו. אם העמידו אצל נכרי, אע״פ שישראל נותנם לו במצות הנכרי, מותר. ואם לא העמידו אצל נכרי, אסור. דהוא ניהו דקא מוזיף ליה בריבית:
+
+Mishnah 7
+
+<b>היה הוא תחלה לקוצרים.</b> ויש לו גדיש ועדיין לא יצא השער:
+<b>פוסק עמו.</b> באיזה שער שירצה. דכיון דיש לו אין כאן רבית, דמעכשיו אותו גדיש קנוי לו. ואע״ג דלא משך, כיון דכי אין לו נמי לא הוה אלא אבק רבית דרבנן, כי יש לו לא גזור:
+<b>על העביט.</b> כלי גדול שצוברים בו את הענבים לפני דריכה והם מתחממים להוציא יינם יפה. ושל זיתים קרוי מעטן:
+<b>על הבצים של יוצר.</b> אם הכניס עפר ועשאו בצים לעשות מהן קדרות, פוסק עמו על הקדירות באיזה שעי שירצה, ואע״פ שלא יצא השער:
+<b>ועל הסיד.</b> פוסק עמו באיזה שער שירצה משישקענו בכבשן העצים והאבנים לשרוף ולעשות מהן סיד:
+<b>וחכמים מתירין.</b> איכא בין חכמים לת״ק, דת״ק כל ימות השנה קאמר. ופליג עליה רבי יוסי ואמר לא שנא ימות החמה ולא שנא ימות הגשמים עד שיהיה לו למוכר זבל באשפות. וחכמים מתירין דוקא בימות החמה, שאע״פ שאין לו, יש לאחרים, שהכל יש להן זבל שכבר נרקב ונשוף בימות הגשמים. אבל בימות הגשמים לא. והלכה כחכמים:
+<b>כשער הגבוה.</b> אם יפחות השער ממה שהוא עכשיו, תתן לי בשעור הזול. גבוה, היינו בזול שנותנין פירות גבוהים ורבים בדמים מועטים:
+<b>תן לי כזה או תן לי מעותי.</b> שהרי לא משך ויכול לחזור בו, ואפילו מי שפרע ליכא הואיל ולא נתן מעותיו על מנת לקבל עכשיו אלא לאחר זמן, ובתוך כך נשתנה השער, סתם דעתיה דאינש אתרעא זילא פסיק. ואין הלכה כרבי יהודה: 
+
+Mishnah 8
+
+<b>חטין בחטין לזרע.</b> סאה בסאה מותר להלוות לאריס דוקא בשרוצה לזרעו. וטעמו, דבאתרא דאריס הוא שנותן הזרע, אם אין לו זרע לזרוע השדה יסלקנו בעל הבית, וכשלוה האריס מבעל הבית וזורע ובשיוקירו חטין יתן חטין, אין זו הלואה, אלא הרי הוא ביורד לתוכה מעכשיו על מנת שיטול בעל הבית הזרע תחלה מחלק שיגיע לאריס והאריס יטול השאר שכר טרחו, יעל מנת כן ירד שיטול פחות משאר אריסין בשיעור הזרע, ואין כאן רבית:
+<b>שהיה רבן גמליאל.</b> כלומר, לכך הוצרך לשנות משנה זו, לפי שהיה רבן גמליאל מחמיר שאם הוזלו נוטל כשער הזול, ואשמעינן מתניתין לא שהלכה בן אלא שרצה להחמיר על עצמו:
+
+Mishnah 9
+
+<b>הלויני עד שיבוא בני.</b> דכיון שיש לו, שפיר דמי. דלא גזור רבנן אלא בשאין לו. ואפילו אין לו אלא סאה אחת, לווה עליה כמה כורין, דכל חדא וחדא אמרינן זו תהא תחתיה, שהרי אינה קנויה למלוה וביד הלוה למכרה ולאכלה, ובשלוה בל אחת ואחת לוה בהיתר:
+<b>וכן היה הלל אומר לא תלוה אשה.</b> ואין הלכה בהלל. אלא הלכה כחכמים שאומרים לוין סתם ופורעין סתם:
+
+Mishnah 10
+
+<b>נכש עמי.</b> היום ואנכש עמך למחר. ניכוש הוא עקירת העשבים הרעים הגדלים בתבואה:
+<b>עדור.</b> חפור:
+<b>לא יאמר לו נכש עמי ואעדור עמך.</b> פעמים שזו קשה מזו, ויש כאן אגר נטר:
+<b>כל ימי גריד אחד.</b> ולא חיישינן אם יום אחד גדול מחבירו. וכן כל ימי רביעה אחד. ומותר לומר עדור עמי יום זה של גריד. ואני אעדור עמך יום אחר של גריד. וכן ברביעה:
+<b>גריד.</b> ימות החמה:
+<b>רביעה.</b> ימות הגשמים:
+<b>ואני אחרוש עמך ברביעה.</b> שימי רביעה קשים למלאכה שבשדות:
+
+Mishnah 11
+
+<b>עוברים משום לא תתן וכו׳</b> מלוה עובר בכולן. לוה עובר משום בל תשיך, שהוא לשון מפעיל לאחרים, לא תגרום שאחיך ישוך, ועובר על ולאחיך לא תשיך, ולפני עור לא תתן מכשול. ערב ועדים עוברים על לא תשימון עליו נשך בלבד:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>השוכר.</b> והטעו זה את זה. אחד מן האומנין ששלחו בעה״ב לשכור את חביריו והטעה אותם, כגון שאמר לו בעל הבית לשכור כל א׳ בארבעה דינרים ליום, והלך הוא ושכרם בשלשה, אין להם עליו אלא תרעומת, דהא סבור וקביל בשלשה, אלא שיכולים לומר לו לית לך אל תמנע טוב מבעליו. פירוש אחר, הטעו זה את זה, שחזרו בהם ולא רצו ללכת לעשות מלאכתו של בעה״ב כמו ששכרו עמו, או בעה״ב חזר בו כגון שאמר להם אי אפשי בכם בבוקר קודם שילכו אצל המלאכה:
+<b>ואת הקרר.</b> ברי״ש גרסינן, כלומר בעל הקרון:
+<b>פרייפרין.</b> עצים משופין לעשות אפריון:
+<b>חלילים.</b> למת או לחתן:
+<b>המשרה.</b> מים ששורין בהן פשתן:
+<b>מקום שאין שם אדם.</b> שהוא אינו מוצא פועלים לשכור והפשתן אבד:
+<b>שוכר עליהם.</b> בני אדם כשיעור שכרן. אבל לא ביותר משיעור שכרן:
+<b>או מטען.</b> אומר שיתן להם זוז. יתר, ואינו נותן אלא מה שהתנה מתחלה:
+
+Mishnah 2
+
+<b>השוכר את האומנין.</b> בקבלנות, כך מלאכה בכך וכך מעות:
+<b>וחזרו בהם.</b> לאחר שעשו מקצתה:
+<b>ידן על התחתונה.</b> אם הוקרו פועלים ואינו מוצא מי שיגמרנה בשכר שהיה מגיע לאלו על העתיד לעשות, מעכב משכרם ממה שעשו, כל מה שיצטרך להוציא עד שתגמר מלאכתו בשכר שפסק עם אלו. ואם הוזלו פועלים וימצא מי שיגמרנה בפחות, ישומו להם מה שעשו ויתן להם מה שפסק, עשו חציה יתן להם חצי שברן, ואין יכולים לומר לו הרי פועלים אחרים תחתנו לגמור מלאכתך ותן לנו כל שכרנו חוץ ממה שיטלו אלו:
+<b>ואם בעה״ב חוזר בו ידו על התחתונה.</b> יתן להם לפי מה שעשו, ואם הוזלה מלאכת הפועלים על כרחו יתן להם כמו שפסק, חוץ ממה שצריך להוציא בהשלמתה:
+<b>כל המשנה ידו על התחתונה.</b> כגון נתן צמר לצבע לצבעו אדום וצבעו שחור, אם השבח יותר על היציאה אין נותן לו שכרו שלם אלא דמי יציאת עצים וסממנים, ואם היציאה יתירה על השבח נותן לו את השבח:
+<b>וכל החוזר בו ידו על התחתונה.</b> לאתויי המוכר שדה לחבירו באלף זוז ונתן לו מהם מאתים זוז וחזר בו המוכר, יד לוקח על העליונה, רצה אומר לו תן לי מעותיו רצה אומר לו תן לי קרקע כנגד מעותי. ואם לוקח חוזר בו, יד מובר על העליונה, רצה אומר לו הילך מעותיך, רצה אומר לו הילך קרקע כנגד מעותיך:  
+
+Mishnah 3
+
+<b>בהר והוליכה בבקעה בבקעה והוליכה בהר.</b> בראש ההר. ואף על פי שהדרך חלק וישר, חייב כשמתה מחמת אוירא שלא הוחלקה ולא הוחמה, דהואיל ושינה בה יכול לומר לו לא מתה זו אלא מחמת שלא היתה למודה באויר הר וקשה לה, או לא היתה למודה באויר בקעה וקשה לה. ומשום הכי לא מפליג הכא בין הוחלקה להוחמה במו דמפליג בסיפא:
+<b>אם החליקה פטור.</b> שבהר היא ראויה להחליק יותר, שראש ההר חד ומשופע לצדדין:
+<b>ואם הוחמה חייב.</b> שהבקעה מעלה הבל לפי שההרים סביבה ואין אויר שולט בה, ואם הוחמה מחמת העלותה בהר, חייב, שהמעלה גרמה לה, והוא שינה להוליכה בהר:
+<b>והבדיקה.</b> נסמית בדוק שבעין. פירוש אחר, התליעו רגליה:
+<b>או שנעשית אנגריא.</b> שנלקחה לעבודת המלך:
+<b>אומר לו הרי שלך לפניך.</b> ודוקא בשאמר לו חמור זה, ושכרו למשאוי. אבל אם שכרו לרכוב עליו, אפילו אמר לו חמור זה, אינו יכול לומר לו הרי שלך לפניך. שמא תפול תחתיו בגשר או תשליכנו באחת הפחתים. ובן אם השכיר לו חמור סתם אפילו למשאוי, אינו יכול לומר לו הרי שלך לפניך, אלא חייב להעמיד לו בהמה אחרת. ואם אינו מעמיד לו בהמה אחרת, אינו חייב ליתן לו כלום מכל שכר הדרך שהלך עמו:
+<b>מתה או נשברה חייב.</b> המשכיר למכור העור והנבלה לכלבים ולהוסיף מעות ולהעמיד לו חמור. או ישכור לו אחר בדמי הנבילה, שהרי חמור זה שיעבד לו. או יחזיר לו שכרו:
+
+Mishnah 4
+
+<b>השוכר את הפרה לחרוש וכו׳</b> וכל כלי המחרישה לבעל הפרה, ונעריו הולכים עם בהמתו וחורשים בה:
+<b>נשבר הקנקן.</b> יתד המחרישה שבו הברזל:
+<b>חייב.</b> שהרים קשים לחרוש מן הבקעה מפני הסלעים שיש שם:
+<b>ודש בתבואה.</b> פטור אם החליקה:
+
+Mishnah 5
+
+<b>והביא עליה שעורים.</b> שהן קלים מחיטין:
+<b>חייב.</b> בקלקולה אם הוסיף שלשה קבין. ולא אמרינן הואיל והשעורים קלין יש לו להוסיף עד כדי כובד לתך חטין שהוא משא החמור:
+<b>מפני שהנפח קשה.</b> לבהמה כמשאוי. אע״פ שאין משאו כבד במשא החטין, הרי נפחן כנפח החטין והנפח כמשאוי:
+<b>לתך.</b> חצי כור. והכור שלשים סאין:
+<b>סומכוס אומר וכו׳</b> והלכה כסומכוס. ואם הוסיף פחות משיעור זה, פטור אם הוזק החמור, ונותן שכר התוספת בלבד:  
+
+Mishnah 6
+
+<b>כל האומנין.</b> קבלנים שמקבלים עליהם לעשות מלאכה בבתיהם:
+<b>שומרי שכר.</b> להתחייב בגנבה ואבידה. דבההיא הנאה דתפס ליה אאגרא הוי עליה שומר שכר:
+<b>וכולן שאמרו טול את שלך.</b> שכבר גמרתיו ואיני מעכבו לתפסו על שכרי ומאחר שתוליכנו תביא מעות, הרי הוא משם ואילך שומר חנם:
+<b>שמור לי ואשמור לך.</b> שמור לי היום ואשמור לך למחר. אבל שמור, לי אתה זה, ואני שומר לך זה האחר במקומו והכל בזמן אחד, זו שמירה בבעלים היא ופטור:
+<b>הנח לפני שומר חנם.</b> אבל הנח לפניך, או הנח סתם, אפילו שומר חנם לא הוי. דלא קביל עליה נטירותא בלל:  
+
+Mishnah 7
+
+<b>הלוהו.</b> מעות:
+<b>על המשכון שומר שכר.</b> בין הלוהו ואח״כ משכנו, בין משכנו ואחר כך הלוהו. ומאי שכר שכר מצוה:
+<b>הלוהו מעות שומר חנם.</b> דלית ליה לר׳ יהודה שכר מצוה לענין דינא:
+<b>הלוהו פירות שומר שכר.</b> דדרך פירות להרקיב. ואין הלכה כר׳ יהודה:
+<b>מותר אדם להשכיר.</b> לאחרים:
+<b>משכונו של עני.</b> שבידו:
+<b>להיות פוסק עליו.</b> שכר:
+<b>והולך.</b> תמיד ופוחת מן החוב. ודוקא במשכון דנפיש אגריה וזוטר פחתיה, כגון מרא וקרדום וכיוצא בהן. וכן הלכה:
+
+Mishnah 8
+
+<b>בין שומר חנם ובין שומר שכר ישבע.</b> קא סלקא [דעתיה] ישבע שלא פשע ויפטר:
+<b>רבי אליעזר אומר זה וזה ישבע וכו׳</b> כלומר, אף אני שמעתי מרבותי כר׳ מאיר דזה וזה ישבע, אבל תמה אני על זה ועל זה היאך נפטרין בשבועה, דשומר שכר היאך פטור בשבועה דלא פשע, הא בלא פשיעה נמי חייב, שאין זה אונס אלא דומיא דגניבה ואבידה שהן קרובים לפשיעה ולאונס. ועוד, אי שלא במקום מדרון נשברה, אפילו שומר חנם היכי מצי משתבע שלא פשע, הא ודאי פשיעה היא. ור״מ סבר, שבועה זו לא מן הדין היא אלא תקנת חכמים היא, שאם אי אתה פוטר המעביר חבית ממקום למקום מן התשלומין ע״י שבועה זו, אין לך אדם שיעביר חבית לחבירו ממקום למקום לפיכך תקנו שישבע שלא בכוונה שברתיה ויפטר:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>השוכר את הפועלים.</b> אינו רשאי לכופן. ואע״ג דטפא להו אאגרייהו משאר פועלים, לא מצי אמר להו האי דטפאי לכו אאגרייכו אדעתא דמקדמיתו ומחשכיתו בהדאי, דאמרי ליה האי דטפאת לן אדעתא דעבדינן לך עובדתא שפירתא:
+<b>במתיקה.</b> לפתן:
+<b>הכל כמנהג המדינה.</b> הכל לאתויי דוכתי דנהיגי פועלים למיכל ולמשתי בצפרא בביתו של בעל הבית קודם שיצאו למלאכתם, דאי אמר להו בעל הבית קדימו לעבידתייכו בשדה ואביא לכם מאכלכם שם, אמרי ליה לא, אלא עתה נאכל בבית קודם שנצא השדה כמנהג המדינה:
+<b>מעשה ברבי יוחנן בן מתיא.</b> בגמרא מפרש דחסורי מחסרא והכי קתני, ואם פסק להם מזונות, מזונות ריבה להם, כלומר, כיון דלא הוה צריך לאתנויי שהרי ממנהג המדינה היו אוכלים, ואתני בהדייהו ליתן להם מזונות, מזוני יתירי קאמר, ומעשה נמי ברבי יוחנן וכו׳:
+<b>בשעתו.</b> בעת מלכותו. דמלך והדיוט הוה:
+<b>שהם בני אברהם יצחק ויעקב.</b> וסעודתו של אברהם גדולה משל שלמה, דאילו אברהם שלשה פרים לשלשה אנשים, ובסעודת שלמה יהודה וישראל רבים כחול אשר על שפת הים:
+<b>עד שלא יתחילו במלאכה.</b> דאין כאן אלא דברים. דאילו משיתחילו לא תוכל לחזור:
+<b>רבן שמעון בן גמליאל אומר וכו׳</b> והלכה כרבן שמעון בן גמליאל:
+
+Mishnah 2
+
+<b>ואלו.</b> פועלים:
+<b>אוכלים מן התורה.</b> במה שעוסקין בו:
+<b>גמר מלאכה.</b> כשתולשין אותו. דכתיב (דברים כ״ד) ואל כליך לא תתן, בשעה שאתה נותן לכליו של בעל הבית אתה אוכל, דהיינו כשתולשין אותו:
+<b>ובתלוש מן הקרקע.</b> ואם מתעסק בדבר התלוש אוכל באותו דבר עד שלא נגמרה מלאכתו למעשר, אם הוא בר מעשר. או עד שלא נגמרה מלאכתו לחלה, אם הוא בר חלה. דאמר קרא (שם כ״ה) לא תחסום שור בדישו, ומדלא קאמר לא תדוש בחסימה, שמע מינה לאקושי חוסם לנחסם ונחסם לחוסם, מה נחסם שהוא שור אוכל בתלוש כשעושה בו מלאכה, כך חוסם שהוא אדם אוכל בתלוש כשעושה בו מלאכה, ומה חוסם וכו׳. ומה דיש מיוחד, דבר שהוא גדולי קרקע ולא נגמרה מלאכתו למעשר ובשעת גמר מלאכה פועל אוכל בו, אף כל דבר שהוא גידולי קרקע ולא נגמרה מלאכתו למעשר כשהוא בשעת גמר מלאכה פועל אוכל בו. יצא החולב והמחבץ והמגבן, שאינן גדולי קרקע. ויצא המבדיל התמרים והגרוגרות המחוברים יחד, שנגמרה מלאכתם למעשר. ויצא המנכש בשומים ובבצלים, שמסיר הקטנים שאינן גדלים לעולם מבין האחרים להרחיב מקום לגדולים, שאין זו שעת גמר מלאכה. שכל אלו וכיוצא בהן אין פועל אוכל בהן:  
+
+Mishnah 3
+
+<b>עד שיעשה בידיו ורגליו.</b> מה שור בידיו וברגליו אף פועל בידיו וברגליו, דהא אתקש חוסם לנחסם. ואין הלבה בר׳ יוסי ברבי יהודה:
+
+Mishnah 4
+
+<b>מפני השב אבדה לבעלים.</b> שלא יבטל ממלאכתו ויאכל:
+<b>אמרו פועלים אוכלים בהליכתן מאומן לאומן.</b> בשגמרו שורה זו והולכים להתחיל בחברתה. ואף על גב דההיא שעתא לאו שעת מלאכה היא, ניחא ליה לבעל הבית בהא:
+<b>וחמור כשהיא פורקת.</b> בהליכתה אוכלת ממשאוי שעל גבה עד שתהא פורקת:
+
+Mishnah 5
+
+<b>אפילו בדינר.</b> אפילו היא שוה דינר:
+<b>לא יאכל פועל יותר על שכרו.</b> דאמר קרא בנפשך, כשכירותו, שעליו הוא מוסר את נפשו לעלות בכבש וליתלות באילן:
+<b>מלמדין.</b> אומרים לו דרך עצה הוגנת. ותנא קמא פליג אחכמים ואמר אין מלמדין. והלכה כחכמים:
+<b>ויהא סותם את הפתח.</b> שימנעו מלשכרו:
+
+Mishnah 6
+
+<b>קוצץ.</b> ליטול מעות ולא יאכל:
+<b>על ידי עצמו.</b> בשביל עצמו:
+<b>מפני שיש בהן דעת.</b> וידעי וקא מחלי:
+
+Mishnah 7
+
+<b>נטע רבעי.</b> פירות של אילן בשנה הרביעית, שאינן נאכלין אלא בירושלים או פודה אותן ומעלה הדמים לירושלים:
+<b>נתפרסו עיגוליו.</b> עיגולי דבלה שנתפרדו ושכר פועלים לחברן, או חביות שנפתחו ושכר פועלים לסתמן:
+<b>הרי אלו לא יאכלו.</b> שכבר נגמרו מלאכתם והוקבעו למעשר והרי הן טבל:
+
+Mishnah 8
+
+<b>שומרי פירות.</b> שומרי גיתות וערימות ופירות תלושים. אבל שומרי גנות ופרדסים, אין אוכלים לא מהלכות מדינה ולא מן התורה, דשומר לאו כעושה מעשה דמי:
+<b>מהלכות מדינה.</b> שכבר נהגו כן:
+<b>נשבע על הכל.</b> על כל המאורעות הכתובות בשאר שומרים לחיוב, נשבע שכך עלתה לו ופטור:
+<b>משלם את הכל.</b> גניבה ואבידה ואונסים:
+<b>נושא שכר וכו׳</b> וכולהו נפקא לן מקראי פרשת ואלה המשפטים. פרשה ראשונה כי יתן איש אל רעהו וגו׳ נאמרה בשומר חנם, שכן פטר בו גנבה ואבדה. שניה, כי יתן איש אל רעהו חמור או שור או שה נאמרה בשומר שכר, שכן חייב בו גנבה ואבדה, דכתיב בה אם גנב יגנב מעמו ישלם לבעליו, אין לי אלא גניבה, אבידה מנין, תלמוד לומר אם גנב יגנב, מכל מקום. ועוד, קל וחומר, ומה גניבה שקרובה לאונס חייב, אבידה שקרובה לפשיעה לא כל שכן. ושוכר, כיון שאין כל הנאה שלו דינו כשומר שכר. והשואל, מפורש בפרשה שלישית וכי ישאל איש מעם רעהו ונשבר או מת בעליו אין עמו שלם ישלם:  
+
+Mishnah 9
+
+<b>זאב אחד אינו אונס.</b> ונושא שכר ושוכר חייבין עליו. דכתיב הטרפה לא ישלם, יש טרפה שהוא משלם ויש טרפה שאינו משלם:
+<b>בשעת משלחת זאבים.</b> בשחיה רעה משולחת קופצת היא על אדם אחד. ואין הלכה כרבי יהודה ולא כידוע הבבלי:
+<b>הלסטים.</b> חד לסטים הרי זה אונס:
+
+Mishnah 10
+
+<b>סגפה.</b> עינה אותה ברעב או שהושיבה בקיץ בחמה ובחורף בצנה:
+<b>עלתה לראשי צוקין.</b> שתקפתו ועלתה לראשי הרים גבוהים:
+<b>מתנה שומר חנם להיות פטור משבועה.</b> והאי לאו מתנה על מה שכתוב בתורה הוא, אלא שאומר לו אי אפשי להיות שומר לך אלא בכך. ושומר לא נחית לשמירה עד דמשיך לבהמה, והאי כי משך כבר פירש על מנת שאין לו עליו שבועה, ולא שעבד נפשיה לירד בתורת שומרין אלא למקצת, ולמה שירד ירד:  
+
+Mishnah 11
+
+<b>כל המתנה על מה שכתוב בתורה תנאו בטל.</b> כולה מתניתין ר׳ מאיר היא דסבר המתנה על מה שכתוב בתורה אפילו בדבר שבממון תנאו בטל. ואינה הלכה. אלא בדבר שבממון אפילו שהתנה על מה שכתוב בתורה תנאו קיים:
+<b>כל תנאי שיש בו מעשה מתחלה.</b> שהקדים מעשה שיש עליו לעשות לתנאי שהוא מבקש ממנו, כגון הרי מעשה זה שלך אם תעשה דבר פלוני, דלא דמי לתנאי בני גד ובני ראובן אם יעברו ונתתם היינו תנאי קודם למעשה:
+<b>תנאו בטל.</b> והוי מעשה קיים ואע״פ שלא קיים בעל התנאי את התנאי:
+<b>וכל שאפשר לו לקיימו בסופו.</b> והיה תנאי קודם למעשה:
+<b>תנאו קיים.</b> אבל אי אפשר לו לקיימו, התנאי בטל והמעשה קיים, שאינו אלא במפליג בדברים, שאין בלבו לשום תנאי אלא להקניט בעלמא מרחיק ודוחה את חבירו בדברים:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>השואל את הפרה ושאל בעלה עמה.</b> אם היו בעלים של פרה אצל השואל לעשות מלאכתו, בין שהיו שאולים אצלו או שכורים, בין באותה מלאכה של פרה בין לעשות מלאכה אחרת, אם מתה פטור:
+<b>שנאמר אם בעליו עמו לא ישלם.</b> והכי משמע אם בעל השור עמו עם השואל, שהוא שאול או שכור לי לעשות מלאכתו בשעה שהשאיל לו פרתו, לא ישלם:
+<b>אבל שאל את הפרה כו׳</b> אם היה עמו בשעת אונסים ולא היה עמו בשעת שאלה, חייב, דלא הוי שאלה בבעלים לאפטורי אא״כ היה עמו בשעת שאלה:
+<b>שנאמר בעליו אין עמו שלם ישלם.</b> והכי אשמועינן קרא בעליו, אין עמו בשעת שאלה אע״פ שהיה עמו בשעת שכירה ומיתה שלם ישלם:  
+
+Mishnah 2
+
+<b>המשאיל אומר שאולה מתה.</b> ואתה חייב באונסיה:
+<b>איני יודע.</b> שמא שכורה מתה. ופטור אני מן האונסים:
+<b>חייב.</b> הא מתניתין לא אפשר לאוקמה כמשמעה, דהא קיימא לן מנה לי בידך והלה אומר איני יודע ישבע שבועת היסת שאינו יודע ופטור. להכי מוקמינן לה בגמרא כגון שיש עסק שבועה דאורייתא ביניהם, כגון דאמר ליה שתי פרות מסרתי לך, חד יומא בשאלה וחד יומא בשכירות, ומתו תרוייהו בעידן שאלה. ואמר ליה שואל, חדא אין, בעידן שאלה מתה, וחדא לא ידענא. והוי ליה מודה במקצת וחייב שבועה, ומתוך שאינו יכול לישבע משלם. ודמיא להך מנה לי בידך ואמר ליה היאך חמשין ידענא וחמשין לא ידענא, הוי ליה מחוייב שבועה ואינו יכול לישבע ומתוך שאינו יכול לישבע משלם:
+<b>ישבע השוכר ששכורה מתה.</b> הא נמי לא אפשר לאוקמה כמשמעה, דהא קיי״ל טענו חטים והודה לו בשעורים פטור אף מדמי שעורים, והכי נמי מה שהודה לו לא טענו ומה שטענו לא הודה לו, ומה מקום יש לשבועה זו. להכי מוקמינן בגמרא, דשבועה זו על ידי גלגול, דאמר ליה אשתבע לי שבועת השומרים שאתה חייב לישבע לי דכדרכה מתה, ומגו דמשתבע דכדרכה מתה משתבע נמי על ידי גלגול דשכורה מתה:
+<b>יחלוקו.</b> מתניתין סומכוס היא דאמר ממון המוטל בספק חולקים. ואינה הלכה. אלא הלכה המוציא מחבירו עליו הראיה, וישבע הנתבע שאינו יודע ופטור:  
+
+Mishnah 3
+
+<b>ביד בנו.</b> המשאיל שלחה לשואל ביד בנו ועבדו ושלוחו של משאיל:
+<b>או ביד בנו ועבדו ושלוחו של שואל.</b> פטור אם מתה בדרך. והאי שלוחו של שואל איכא דמוקי לה (בב״ק דף ק״ד) בשכירו ולקיטו שדר בביתו. אבל לא עשאו שליח בעדים. דאי איכא עדים דשליח שוייה, חייב השואל באונסיה משמסרה לו. ואיכא דאמרי אפילו עשאו שליח בעדים אינו מתחייב על ידו באונסים, דהכי קאמר ליה, אינש מהימנא הוא אי בעית לשדורי בידיה שדר:
+<b>אמר לו השואל שלחה לי וכו׳</b> ביד עבדך, חייב. האי עבדך בעבד עברי קאמר, דאילו עבד כנעני יד עבד כיד רבו והוי כאילו לא יצאת מרשות משאיל וכאילו המשאיל עצמו הוליכה לו ופטור השואל אם נאנסה בדרך:
+<b>וכן בשעה שמחזירה.</b> אם שלח השואל ביד בנו ועבדו או שלוחו או ביד בנו ועבדו ושלוחו של משאיל, לא יצאת מרשותו של שואל עד שתבא ליד המשאיל, ואם נאנסה בדרך, חייב. אמר לו המשאיל שלחה לי, או שאמר השואל הריני משלחה וכו׳, ואמר לו המשאיל שלח, ושלחה ונאנסה בדרך, פטור. ומתניתין דוקא כשמחזירה בתוך ימי שאלתה שהוא חייב באונסיה. אבל אם החזירה לאחר ימי שאלתה, דין שומר שכר יש לו [הואיל ונהנה ממנה] ולא דין שואל, ואם שלחה ביד בנו ועבדו או שלוחו. בין שלו בין של משאיל, ונאנסה בדרך, פטור:  
+
+Mishnah 4
+
+<b>המוכר שפחתו וילדה.</b> דעבד כנעני נקנה בכסף, וכשנתן המעות נקנית לו השפחה בכל מקום שהיא. ואין ידוע אם עד שלא ילדה נתן הכסף והעובר שלו, או לאחר שילדה והולד של בעלים. אבל פרה אינה נקנית בכסף אלא במשיכה, וכיון דמשך מידע ידע אי ילדה כבר אי לא ילדה, להכי איצטריך למתני המחליף, דעל ידי חליפין כיון שמשך האחד נקנה האחר בכל מקום שהוא, לפיכך אין ידוע אם ילדה אם לא ילדה:
+<b>יחלוקו.</b> ומתניתין סומכוס היא, ולית הילכתא כוותיה:
+<b>זה אומר גדול וזה אומר קטן.</b> זה אומר דמי עבד גדול וזה אומר דמי עבד קטן. דאילו עבד ממש. הא קיימא לן דאין נשבעין על העבדים. ועוד, מה שטענו לא הודה לו ומה שהודה לו לא טענו, ולא היה כאן מקום לשבועה:  
+
+Mishnah 5
+
+<b>המוכר זיתיו לעצים.</b> שיקוץ אותן לשרפם, והשהה אותן בקרקע:
+<b>ועשו.</b> זיתים רעים שאין בסאה שלהם רביעית שמן:
+<b>הרי אלו של בעל הזיתים.</b> דבפחות מרביעית לא קפדי אינשי. ורביעית שאמרו, חוץ מן ההוצאה שהוא מוציא במסיקתן ובעצירתן. ומתניתין בשמכר זיתיו על מנת לקוץ סתם. אבל אם אמר לו לקוץ מיד, אפילו פחות מרביעית לבעל הקרקע. ואם אמר לקוץ לכשתרצה, אפילו יותר מרביעית לבעל הזיתים:
+<b>וזה אומר ארצי גידלה יחלוקו.</b> בגמרא מוקי לה כגון ששטף נהר הזיתים עם גושיהן, דהיינו עם הקרקע שסביבותיהן שהן יכולים לחיות על ידו, ומפני כן הם פטורים מערלה. וכל שלש שנים הראשונות הוא דיחלוקו, דאע״ג דקרקע של זה מגדלן, מכל מקום אי לאו גושיהן לא הוי מצי אכיל מנייהו משום ערלה. אבל לאחר שלש שנים הכל לבעל הקרקע, דאמר ליה, אי אנא נטעי, לאחר שלש מי לא הוה אכילנא:  
+
+Mishnah 6
+
+<b>המשכיר בית לחבירו.</b> סתם: 
+<b>בימות הגשמים אינו יכול להוציאו מן החג ועד הפסח ובימות החמה שלשים יום.</b> כלומר, אם בא להוציאו קודם הפסח צריך שיודיענו שלשים יום מימות החמה, דהיינו מט״ו באלול שמשם שלשים יום עד החג שהוא התחלת ימות הגשמים. ואם לא הודיעו מט״ו באלול, אינו יכול להוציאו עד הפסח. וממילא שמעינן שהמשכיר בית סתם בימות החמה, צריך להודיעו שלשים יום קודם שיוציאנו:
+<b>ובכרכים.</b> שהכל נמשכים שם לגור והבתים אין מצויין לשכור, צריך להודיעו י״ב חודש קודם יציאתו, בין בימות החמה בין בימות הגשמים. וכשם שמשכיר צריך להודיע, כך שוכר צריך להודיע, בעיירות שלשים יום ובכרכים שנים עשר חודש. ואם לא הודיעו אינו יכול לצאת אלא נותן לו שכרו:
+<b>של נחתומים ושל צבעים שלש שנים.</b> מפני שהקיפן מרובה לזמן ארוך. והלכה כרבן שמעון בן גמליאל:
+
+Mishnah 7
+
+<b>ובנגר.</b> שנועלין בו את הדלת ותוחבים אותו בקורת האסקופה:
+<b>הזבל של בעל הבית.</b> וכגון שנעשה זבל מתורי דאתו מעלמא. דאי מתורי דשוכר, הזבל של השוכר:
+<b>היוצא מן התנור.</b> אפר ונעשה זבל:
+
+Mishnah 8
+
+<b>נתעברה לשוכר.</b> לא ירבה לו שכר חודש, שהעיבור בכלל שנה:
+<b>מעשה בצפורי.</b> בגמרא פריך, מעשה לסתור, דהא רישא תנא או כולה דשוכר או כולה דמשכיר, ומייתי מעשה דיחלוקו. ומשני, חסורי מחסרא והכי קתני, ואם אמר לו בי״ב זהובים לשנה מדינר זהב לחודש, יחלוקו, דלא ידעינן אי תפוס לשון ראשון או לשון אחרון, ומעשה נמי וכו׳. ואין הלכה כרשב״ג ור׳ יוסי. אלא הלך אחר פחות שבלשונות. דקרקע בחזקת מרה קיימא. לפיכך כולו למשכיר, בין שהיה לשון ראשון פחות בין שהיה לשון אחרון פחות:  
+
+Mishnah 9
+
+<b>חייב להעמיד לו בית.</b> [לימי שכירתו]:
+<b>היה גדול לא יעשנו קטן וכו׳</b> והוא דהראה לו בית ואמר לו בית כזה אני משכיר לך. אבל העמידו על הבית ואמר לו בית זה אני משכיר לך, ונפל, אינו חייב לבנותו. ואם אמר לו בית סתם, יעמיד לו מקום שיקרא בית, בין גדול בין קטן:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>המקבל שדה.</b> באריסות, למחצה לשליש ולרביע. או בחבירות, כך וכך כורין לשנה:
+<b>לחרוש אחריו.</b> אחר הקצירה או העקירה, כדי להפוך שרשים של עשבים רעים שבה וימותו:
+<b>ובקנים.</b> המעמידים את הגפנים:
+<b>ושניהם מספקים את הקנים.</b> מה טעם אמר, מה טעם חולקים בקנים, לפי ששניהם מספקים את הקנים החדשים בבל שנה:
+
+Mishnah 2
+
+<b>בית השלחין.</b> קרקע יבשה שאין די לה מי גשמים:
+<b>או בית האילן.</b> ובשביל האילן היא חביבה על האריס, שנוטל חלק בפירות בלא טורח:
+<b>יבש המעין.</b> שבה. שממנו משקין אותה:
+<b>מן חכורו.</b> אם קבלה בחכירות כך וכך כורין לשנה. דמעיקרא לא גלי דעתיה דמשום מעין או אילן טפי לה בחכירותיה:
+<b>חכור לי בית השלחין זו.</b> גלי דעתיה דבשביל שהיא בית השלחין טפי לה וחכרה ממנו:
+
+Mishnah 3
+
+<b>המקבל שדה.</b> למחצה לשליש ולרביע:
+<b>והובירה.</b> שלא חרש בה ולא זרעה:
+<b>אם אוביר.</b> אעשנה בורה:
+<b>ולא אעביד.</b> ולא אעשה בה פעולה הראויה לה:
+<b>אשלם במיטבא.</b> כפי מה שהיתה ראויה לעשות אם היתה חרושה וזרועה כראוי:
+
+Mishnah 4
+
+<b>ולא רצה לנכש.</b> לנקות התבואה מעשבים רעים, שמתישים כח הקרקע ומעכבין התבואה מלעלות:
+<b>מה איכפת לך.</b> אם יחסר חלקי שהעשבים מכחישין השבלים, אתן לך חכירות כך וכך כורין שפסקתי עמך:  
+
+Mishnah 5
+
+<b>המקבל שדה מחבירו.</b> למחצה לשליש ולרביע כאריס:
+<b>ולא עשתה.</b> תבואה אלא מעט. ובא לו האריס למנוע מלהתעסק בה עוד, שאין בה כדי טרחו:
+<b>אם יש בה כדי.</b> לעשות מתבואתה כרי. שיש בו כדי לכסות הרחת שזורים בה התבואה, והוא קרוב לסאתים. חייב לטפל בה בעל כרחו:
+<b>מה קצבה בכרי.</b> אין קצבה זו ראויה שתהיה שדה גדולה בשיעור כרי ושדה קטנה בשיעור כרי. ואינה דומה טיפולה של שדה גדולה לטיפולה של שדה קטנה:
+<b>אלא אם יש בו כדי נפילה.</b> כלומר כשיעור מה שזרע בה, חייב לטפל בה. ואין הלכה כרבי יהודה:
+
+Mishnah 6
+
+<b>המקבל שדה.</b> בחכירות כך וכך כורין:
+<b>מכת מדינה.</b> שאכל חגב, או נשתדפו רוב שדות של אותה מדינה או אותה בקעה:
+<b>אינו מנכה.</b> דאמר לו מזלך גרם:
+<b>בין כך ובין כך.</b> אפילו היא מכת מדינה אינו מנכה. שעל המעות לא נגזרה גזירה:
+
+Mishnah 7
+
+<b>ולקתה.</b> שהיו החטים שדופות:
+<b>נותן לו.</b> עשרה כורים שפסק עמו מחטים שדופות הללו. ולא מצי היאך למימר ליה חטים יפות קא בעינא מינך:
+
+Mishnah 8
+
+<b>המקבל שדה מחבירו לזרעה שעורים.</b> בחכירות כך וכך שעורים או חטים או מעות:
+<b>לא יזרענה חטים.</b> שהחטים מכחישות הקרקע [יותר] מן השעורים:
+<b>רשב״ג אוסר.</b> שקשה לקרקע כשזורעים אותה שנה ממין זה ושנה ממין אחר. ולענין פסק הלכה הכל לפי הקרקע ולפי המקום. אם התנה עמו בדבר שמכחיש הקרקע מעט אינו יכול לשנות ולזרוע דבר שמכחיש הרבה. ואיפכא שרי:
+
+Mishnah 9
+
+<b>לשנים מועטות.</b> פחות משבע שנים:
+<b>לא יזרענה פשתן.</b> שזרע פשתן מכחיש בארץ הרבה ושרשיו נשארים בקרקע עד שבע שנים:
+<b>ואין לו בקורת שקמה.</b> עץ תאנה של יער הוא, וקוצצים ענפיו לקורות הבנין, והם חוזרים וגדלים, ופחות משבע שנים אינן נעשות קורות. הלכך קבלה לפחות משבע שנים לא יקוץ קורות שבה, דלאו אדעתא דקורות נחית, דבשנים מועטות אינם חוזרים לקורות. אבל קבלה לשבע שנים, שנה ראשונה זורעה פשתן וקוצץ שקמה שבה:
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+<b>שכיר יום גובה כל הלילה.</b> שלאחריו, שנאמר (ויקרא י״ט:י״ג) לא תלין פעולת שכיר אתך עד בקר. ואי אפשר לומר שבשכיר לילה מדבר, שהרי אין שכירות משתלמת אלא בסופה, דכתיב (שם כ״ה) כשכיר שנה בשנה, ודרשינן מינה [בבא מציעא ס״ה ע״א] שכירות של שנה זו משתלמת בתחילת שנה אחרת. אלמא לא משתעבד ליה לשכיר יום עד שקיעת החמה. וכי כתיב לא תבא על כרחך בשכיר לילה תוקמיה, שנשתעבד לו לבוקר משכלתה שכירותו. וכן לא תלין נמי לא תוקמיה בשכיר לילה, דהא לא משתעבד ליה עד הבוקר:
+<b>שכיר שעות גובה כל היום וכל הלילה.</b> הכי קאמר, שכיר שעות דיום גובה כל היום, שכיר שעות דלילה גובה כל הלילה:
+<b>שכיר שבוע.</b> שמיטה:
+<b>יצא ביום.</b> שכלתה שכירותו לבוקר או ביום, גובה כל היום. וכיון ששקעה חמה עובר עליו:
+<b>יצא בלילה.</b> שכלתה שכירותו בלילה:
+<b>גובה כל הלילה וכל היום.</b> דכיון דמשכה פעולתו משתחשך הוי ליה שכיר לילה, ואינו עובר עליו בבוקר עד למחרת בשקיעת החמה:
+
+Mishnah 12
+
+<b>אחד שכר בהמה ואחד שכר כלים.</b> דכתיב לא תלין פעולת שכיר אתך, כל שפעולתו אתך, ואפילו בהמה וכלים:
+<b>לא תבעו אינו עובר עליו.</b> דכתיב אתך, לדעתך שלא מדעתו:
+<b>המחהו.</b> נתקו מאצלו והעמידו אצל חנוני ואמר לו תן לפועל זה בדינר פירות ואני אשלם, או אמר לשלחני תן לו בדינר מעות:
+<b>אינו עובר עליו.</b> דכתיב אתך, ולא שהמחהו אצל חנוני:
+<b>שכיר בזמנו נשבע ונוטל.</b> משום דבעל הבית טרוד בפועליו ולפעמים סבור שנתן והוא לא נתן, שקלוה לשבועה מבעל הבית ושדיוה אשכיר:
+<b>שלא בזמנו.</b> אף על גב דבעל הבית טרוד בפועליו, כי מטא זמן חיוביה רמי אנפשיה ומדכר, ולא חשיד בעל הבית שהוא עובר על בל תלין:
+<b>גר תושב.</b> שקבל עליו שלא לעבוד ע״ז ואוכל נבלות. אין בו משום לא תלין, דכתיב ברישא דקרא רעך, רעך ולא גר תושב:  
+
+Mishnah 13
+
+<b>המלוה את חבירו.</b> והגיע זמן ולא פרעו:
+<b>לא ימשכננו.</b> ליקח ממנו משכון בעל כרחו ואפילו בשוק, אלא ע״י שליח בית דין, שיקח ממנו ברשות ב״ד:
+<b>ולא יכנס לביתו.</b> אפילו שליח ב״ד לא יכנס לביתו. וכל שכן בעל חוב עצמו:
+<b>היה לו שני כלים.</b> וחובו כנגד שניהם ומשכנו בשניהם:
+<b>נוטל אחד ומחזיר אחד.</b> בשעה שהוא צריך לזה, יחזירנו ויעכב השני אצלו, כדמפרש ואזיל, מחזיר את הכר בלילה ואת המחרישה ביום:
+<b>מת.</b> הלוה. אין משיב העבוט ליורשים, שאין כאן מצות השבת העבוט, דהשב תשיב לו את העבוט כתיב (דברים כ״ד:י״ג), לו ולא ליורש:
+<b>עד שלשים יום.</b> זמן בית דין. ואין הלכה כרבן שמעון בן גמליאל:
+<b>בין שהיא עניה בין שהיא עשירה וכו׳</b> משום דאיכא למאן דאמר, עניה הוא דאין ממשכנין, שמתוך שאתה צריך להחזיר לה והיא נכנסת ויוצאת אצלך, אתה משיאה שם רע בשכנותיה, אבל עשירה דליכא למימר הכי, אימא ממשכנין, קמשמע לן האי תנא דלא, דכתיב לא תחבול בגד אלמנה, אחד עניה ואחד עשירה במשמע:
+<b>משום שני כלים.</b> העליונה רכב. והתחתונה רחים:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>הבית והעליה של שנים.</b> הבית של אחד, ועלייה של אחר:
+<b>שניהם חולקים.</b> לפי שאין ניכר אלו אבנים של עליון ואלו אבנים של תחתון:
+<b>ורואים אלו אבנים הראויות להשתבר.</b> שאם נחבט הבית מיסודו ונפל תחתיו, יש לדעת שהתחתונות נשברו. ואם עליונו של כותל נפל להלן ממנו הרבה, העליונות נשברו, שנפלו ממקום גבוה, והתחתונות שלימות שנפלו ממקום נמוך. ורישא דתנא שניהם חולקים, מיירי שנפל הכותל בלילה ופנו את האבנים מיד, וליכא למיקם אי בחבסה נפל ותתאה אתבור, אי בחבטה נפל ועלייתא אתבור:
+<b>מקצת אבניו.</b> והן שלמות:
+<b>נוטלן.</b> וכגון שהלה טוען בקצת מהן שהוא אמת, ובקצת אומר שאינו יודע, שכיון שהוא מודה במקצת הוה ליה מחוייב שבועה דאורייתא ואינו יכול לישבע, וכל המחוייב שבועה ואינו יכול לישבע משלם. אבל אם אמר על כולן איני יודע, ישבע שאינו יודע וחולק עם חבירו בשוה:  
+
+Mishnah 2
+
+<b>הבית והעליה.</b> המשכיר לחבירו עלייה שעל גבי ביתו ואמר לו עלייה זו שעל גבי בית זה אני משכיר לך, ונפחתה העלייה ארבעה טפחים על ארבעה טפחים, דהשתא אם בא זה להשתמש בעלייה צריך שישתמש חציו למעלה וחציו למטה:
+<b>ואין בעל הבית רוצה לתקן.</b> העלייה:
+<b>הרי בעל העליה יורד ודר למטה.</b> לגמרי. דהא שעבד ביתא לעלייה. ולא כפינן ליה לדור חציו למעלה וחציו למטה:
+<b>מעזיבה.</b> טיח של טיט שנותנים על התקרה. רבי יוסי סבר מעזיבה אשוויי גומות היא, ואשוויי גומות על העליון לאשוויי. ורבנן סברי מעזיבה אחזוקי תקרה היא, ואחזוקי תקרה תחתון בעי לאחזוקי. והלכה כחכמים:
+
+Mishnah 3
+
+<b>הבית והעליה של שנים.</b> בית של זה ועלייה של זה:
+<b>אמר בעל עליה לבעל הבית לבנות.</b> החומה והתקרה התחתונה המוטלין עליו לבנות:
+<b>בונה את בית.</b> ותקרה התחתונה שעליו, ויושב בבית עד שיתן לו יציאותיו, ואחר כך יוצא ממנו ובונה עלייתו:
+<b>אמר רבי יהודה אף זה דר בתוך של חבירו.</b> אם כן הוא, בעל העלייה זו כשזה מחזיר לו יציאותיו נמצא שדר כל הימים הללו בתוך של חבירו. ואף על פי שזה אינו חסר דהא בלאו הכי לא הוי בני לה, מכל מקום זה נהנה, שאלולי בית זה לא היה לו מקום לדור שם. וקסבר זה נהנה וזה אינו חסר, חייב:
+<b>אלא בונה את הכל, ומקרה את העליה.</b> למעלה וכל הצריך לה:
+<b>ויושב בבית.</b> התחתון, דהוי ליה זה לא נהנה, שהרי עלייתו מוכנת לו לדור בה, וזה לא חסר, דהא לא הוה בני לה ולא חויא ליה:  
+
+Mishnah 4
+
+<b>בית הבד.</b> בית לעצור זיתים:
+<b>וגנה אחת על גביו.</b> ובית הבד של אחד וגינה של אחר:
+<b>ונפחת.</b> בארבעה טפחים על ארבעה טפחים ואינו ראוי לזרוע כבתחילה:
+<b>כיפין.</b> תקרה עשויה בעגול במין קשת ועליה יתן בעל הגנה עפר ויזרע:
+<b>פטור מלשלם.</b> דמאי הוה ליה למיעבד, אנוס הוא:
+<b>נתנו לו זמן.</b> בית דין, שלשים יום לסתור ולקוץ:
+
+Mishnah 5
+
+<b>ונפל.</b> לתוך גינת חבירו:
+<b>הגיעוך.</b> זכה בהן ופנה אותן לעצמך:
+<b>אין שומעין לו.</b> אם אין זה רוצה אין קונה אותן, וחייב הלה לפנותן:
+<b>בתבן ובקש.</b> ללקט לו משלו או משל הפקר:
+<b>אין שומעין לו.</b> אע״ג דבכל דוכתא אית לן שוה כסף ככסף, גבי שכיר אינו כן, דלא תלין פעולת שכיר כתיב, אמאי דאתני בהדיה משמע:
+<b>המוציא מוציא והמזבל מזבל.</b> כשזה מוציאו מן הרפת לרשות הרבים יהא מוכן הנושאו לזבל, ואינו רשאי להשהותו שם:
+<b>גובלין טיט.</b> לתת מיד בבנין:
+<b>והבונה בונה.</b> מקבלן מיד המביא ובונה:
+<b>מתקן.</b> מזמן ברה״ר כל שלשים יום, ואינו חייב בנזקין. ואין הלכה כרשב״ג:
+
+Mishnah 6
+
+<b>שתי גינות.</b> של שני בני אדם סמוכות זו לזו. האחת קרקעיתה גבוה, ושאצלה קרקעיתה נמוך:
+<b>והירק בנתים.</b> בזקיפת הגובה, שזו גבוה מזו:
+<b>של עליון.</b> שהרי עפרו הוא ומשלו הוא יונק:
+<b>של תחתון.</b> שעל אוירו היא מונחת:
+<b>מאחר ששניהם יכולים למחות.</b> שלא יהא ירק זה כאן. עליון ליטול עפרו, ותחתון למלאות גינתו:
+<b>רואין מהיכן ירק זה חי.</b> ממקום שהוא יונק וגדל. ולו ינתן:
+<b>כל שעליון יכול לפשוט ידו וליטול הרי אלו שלו.</b> כדקאמר רבי מאיר. הואיל ומעפרו הוא חי:
+<b>והשאר של תחתון.</b> דעליון גופיה אפקורי מפקיר ליה לגבי דתחתון. שגנאי הוא לו ליטול רשות ליכנס לתוך של חבירו וללקחו. והלכה כרבי שמעון:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Bava Metzia/Hebrew/merged.txt
new file mode 100644
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@@ -0,0 +1,824 @@
+Bartenura on Mishnah Bava Metzia
+ברטנורא על משנה בבא מציעא
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Bava_Metzia
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה בבא מציעא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שנים אוחזין בטלית.</b> בגמרא מוקי למתניתין כגון שאחד מהם תופס בחוטין שבשפת הבגד מצד זה, והאחד תופס בחוטין שבשפת הבגד מצד זה. אבל אם הם אדוקים בבגד עצמו, זה נוטל עד מקום שידו מגעת וזה נוטל עד מקום שידו מגעת, והשאר חולקים בשוה, ובשבועה:
+<b>זה אומר כולה שלי.</b> אני קניתיה ולי מכרה המוכר ולא לך. והמוכר מכר לאחד מהם ולקח המעות משניהם, מאחד מדעתו ומאחד בעל כרחו, ואינו יודע מהי מדעתו ומהי בעל כרחיה. דאילו ידע והיה אומר לזה מכרתי, היה כאן עד אחד, והיה שכנגדו חייב שבועה דאורייתא להכחיש העד. עכשיו שאינו יודע, שניהם נשבעים שבועה זו האמורה במתניתין. ובדין הוא שיהיו חולקים בלא שבועה, אלא שתקנו חכמים שלא יטול שום אחד מהם אלא בשבועה, כדי שלא יהא כל אחד הולך ותוקף בטליתו של חבירו ואומר שלי היא. ואיצטריך תנא לאשמועינן בזה אומר אני מצאתיה דהיינו במציאה, ובזה אומר כולה שלי דהיינו מקח וממכר. אי תנא מציאה, הוה אמינא מציאה הוא דרמו רבנן שבועה עליה משום דמורה התירא לאחוז בה שלא כדין, דאמר חבראי לאו מידי חסר בה איזיל ואתפוס ואפלוג בהדיה, אבל מקח וממכר דאי לא הוה צריך לה לא הוה מהדר אבתרה למזבנה, וזה שבא לחלוק עמו וליתן חצי דמיה שלא כדין מחסרו וליכא למימר דמורי התירא, אימא לא רמו רבנן שבועה עליה. ואי אשמועינן במקח וממכר, הוה אמינא מקח וממכר הוא דרמו רבנן שבועה עליה משום דמורי התירא ואמר חבראי דמי קא יהיב ואנא דמי קא יהיבנא, השתא דצריכה לדידי אשקליה אנא, וחבראי לטרח וליזיל ולזבין אחריתי, אבל מציאה דליכא למימר הכי, אימא לא. צריכא:
+<b>ישבע שאין לו בה פחות מחציה.</b> ואינו נשבע שכולה שלו כדקא טעין מעיקרא, דהא לא יהבי ליה כולה. ואי משתבע שחציה שלו כדקא יהבי ליה, הוה מרע ליה לדבוריה קמא דאמר כולה שלי. הלכך ישבע שאין לו בה פחות מחציה, דמשמע הכי, כולה שלי כדקא אמינא מעיקרא, ולדבריכם שאין אתם מאמינים לי בכולה, שבועה שיש לי בה ואין לי בה פחות מחציה:
+
+Mishnah 2
+
+<b>היו שנים רוכבים על גבי בהמה.</b> הא קמ״ל דרוכב קני, ואע״פ שאינו מנהיג שלא זזה הבהמה ממקומה:
+<b>או שהיה אחד רוכב ואחד מנהיג.</b> בזמן שרוכב מנענע ברגליו בי היכי דתיזיל הבהמה מחמתיה, הוא דשוים רוכב ומנהיג. ואם לא היה אלא רוכב בלבד, מנהיג קנה, רוכב לא קנה. ואם הודו או באו עדים אפילו לאחר שנפסק הדין עליהם שיחלוקו בשבועה, חולקים שלא בשבועה:
+
+Mishnah 3
+
+<b>אמר לחבירו תנה לי וכו׳</b> אבל אמר זכה לי בה, קנה הרוכב, ואין המגביה יכול לומר אני זכיתי בה:
+<b>לא אמר כלום.</b> שקנאה זה שמשכה מיד חברו, וכל זמן שהיתה ביד המגביה הפקר היתה:
+
+Mishnah 4
+
+<b>זה שהחזיק בה זכה בה.</b> ודוקא שהיתה המציאה ברשות הרבים, שאין ארבע אמות של אדם קונות לו ברה״ר לפיכך המחזיק בה זכה. אבל בסימטא שהיא שביל של יחיד, או בצדי רשות הרבים שאין רבים דוחקים שם, ארבע אמות של אדם קונות לו כל מציאה וכל הפקר שסמוך לו בארבע אמות, ואין אחר רשאי לתפסו. ותקינו ליה רבנן כי היכי דלא ליתו לאינצויי:
+<b>אחר צבי שבור.</b> שאינו יכול לרוץ ומשתמר בתוך השדה אם לא יטלוהו אחרים, והוי כמציאה:
+<b>זכתה לו.</b> שדהו. והוא שעומד בצד שדהו, וכגון שיכול לרוץ אחריהן ומגיען קודם שיצאו משדהו:
+
+Mishnah 5
+
+<b>הקטנים.</b> כל שסמוך על שלחן אביו אפילו הוא גדול קרי ליה קטן ומציאתו לאביו משום איבה. והבת בין קטנה בין נערה מציאתה לאביה, דהתורה זיכתה כל שבח נעוריה לאביה:
+<b>עבדו ושפחתו הכנענים.</b> שהרי גופן קנוי לו. כדכתיב (ויקרא כה מו) והתנחלתם אותם:
+<b>מציאת אשתו.</b> רבנן תקינו ליה משום איבה:
+
+Mishnah 6
+
+<b>אחריות נכסים.</b> שעבוד קרקעות שיגבה מהם:
+<b>לא יחזיר.</b> לפרעון דחיישינן ולקנוניא. שמא שטר פרוע הוא ומן הלוה נפל, והא דקא מודה לא פרעתי, עצה של רמאות היא ביניהם לטרוף את הלקוחות שלקחו ממנו קרקע שלא באחריות, ויחלקוה ביניהם:
+<b>בין כך ובין כך לא יחזיר.</b> דשטר שאין בו אחריות ממשעבדי נמי גבי, דאחריות טעות סופר הוא, וחיישינן לפרעון ולקנוניא. והלכה כחכמים. ודוקא בשטר שאין נזכר בו אחריות אמרו חכמים דטעות סופר הוא וגבי ממשעבדי באילו היה האחריות כתוב בו. אבל אם פירש בשטר שאינו רוצה לקבל עליו אחריות, מודים חכמים דיחזיר, דהשתא ליכא למיחש לקנוניא:
+
+Mishnah 7
+
+<b>דייתיקי.</b> צוואת שכיב מרע. דא תהא למיקם ולהיות:
+<b>ושוברים.</b> שעושה מלוה ללוה שנפרע ממנו שטר חובו:
+
+Mishnah 8
+
+<b>אגרות שום.</b> ששמו בית דין נכסי לוה למלוה בחובו:
+<b>ואגרות מזון.</b> שקבל עליו לזון את בת אשתו. פירוש אחר, שימכרו מקרקע הבעל למזון האשה והבנות:
+<b>ומיאונין.</b> שכותבים בשטר בפנינו מיאנה פלונית בפלוני בעלה. ובקטנה שהשיאוה אמה ואחיה שאינה צריכה גט:
+<b>שטרי בירורין.</b> זה בורר לו אחד וזה בורר לו אחד שידונו להם:
+<b>מצא.</b> שטרות:
+<b>בחפיסה.</b> חמת של עור קטנה:
+<b>בדלוסקמא.</b> כלי עור שהזקנים מצניעים בה כלי תשמישם שלא יצטרכו לחפש אחריהם:
+<b>תכריר של שטרות.</b> שלשה שטדות או יותר כרוכין זה בזה:
+<b>אגודה.</b> מושכבים וה על זה, ארבו של זה על ארכו של זה:
+<b>הרי זה יחזיר.</b> דדבר שיש בו סימן הוא, שהכלי סימן כשיאמרו הבעלים בכלי פלוני מצאת אותם. וכן תכריך ואגודה סימן הוא:
+<b>אחד הלוה משלשה.</b> אם שלשה שטרות של לוה אחד הן שלוה משלשה בני אדם. יחזירם המוצא ללוה, דודאי מידו נפלו, שאם מידם נפלו מי קבצם למקום אחד. ודוקא שהשטרות מקוימים בבית דין. אבל אם אינם מקוימים חיישינן דלמא לקיימינהו הוליכום שלשה המלוים אצל סופר הדיינים ונפלו מיד הסופר. ואין לחוש שמא לאחר שקיימו אותם נפלו מיד הסופר, דלא משהי איניש קיומיה בידא דספרא. ואם שלשה לוים הם, שלוו מאדם אחד. יחזירם המוצא למלוה שהדבר ידוע שממנו נפלו. ואם היו שלשתן כתיבת סופר אחד, חיישינן שמא מיד הסופר נפלו ולא לוו מעולם, ולפיכך לא יחזיר:
+<b>מצא שטר בין שטרותיו ואינו יודע מה טיבו.</b> אצלו. אם הלוה הפקידו אצלו או המלוה, או שמא מקצתו פרוע ומסרוהו לו להיות שליש ביניהם:
+<b>יהא מונח.</b> בידו, ולא יחזיר לא לזה ולא לזה:
+<b>אם יש עמהן סמפונות.</b> המוצא בין שטרותיו שובר שנכתב על אחד משטרותיו:
+<b>יעשה מה שבסמפון.</b> והשטר בחזקת פרוע. ואע״פ שהיה ראוי לשובר הזה להיות מונח ביד הלוה ולא ביד המלוה, אמרינן האמינו הלוה למלוה. ואמר למחר תנהו לי ושכח. והוא שמצא המלוה השטר הזה שנכתב עליו השובר, בין השטרות קרועים, אע״פ שלא נקרע:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אלו מציאות. מצא פירות מפוזרים.</b> סתמן נתייאשו הבעלים והפקר הם:
+<b>מעות מפוזרות.</b> הואיל ואין להם סימן ניכר, כבר איאושי איאוש והפקר הן. והיינו טעמא דכולהו:
+<b>כריכות.</b> עמרים קטנים:
+<b>ברה״ר.</b> שהכל דשין עליהם, ואפילו היה בהן סימן, נפסד:
+<b>של נחתום.</b> אין בהם סימן, שכולם שוים. אבל של בעל הבית יש להם סימן:
+<b>הבאות ממדינתן.</b> לאפוקי הבאות מבית האומן, כדקתני סיפא:
+<b>ולשונות של ארגמן.</b> צמר צבוע ארגמן, ומשוך כמין לשון:
+<b>מצא עיגול.</b> של דבלה:
+<b>אנפוריא.</b> כלים חדשים שלא שבעתן העין ואין לבעלים בהם טביעת עין. שפעמים שמחזירים אבדה בטביעות עינא, כגון לצורבא מרבנן דלא משני בדבוריה. ואלו הכלים שידוע שאין לבעליהן בהן טביעות עין אינו חייב להכריז. והלכה כר״ש בן אלעזר. ואימתי בזמן שמצאן אחד אחד. אבל מצאן שנים שנים חייב להכריז, דמנינא הוי סימן. והמוצא מציאה בסרטיא ופלטיא גדולה בעיר שרובה נכרים, אפילו דבר שיש בו סימן אינו חייב להכריז. ובעיר שרובה ישראל, חייב להכריז: 
+
+Mishnah 2
+
+<b>בכלי.</b> וכלי יש בו סימן:
+<b>כמות שהוא.</b> ריקן:
+<b>צבורי פירות.</b> סימנן, מנין או מקום:
+<b>שלשה מטבעות זה על גב זה.</b> או יותר. והמכריז מכריז מטבעות מצאתי, וזה בא ואומר כך וכך היו והיו מונחים זה על זה: 
+
+Mishnah 3
+
+<b>אחר הגפה.</b> סתימת כותל של עץ או של קנים:
+<b>גדר.</b> של אבנים:
+<b>גוזלות מקושרין.</b> בכנפיהן. דכולי עלמא הכי מקטרי להו, וקשר כזה לא הוי סימן:
+<b>לא יגע בהן.</b> דאמרינן הני אינש אצנעינהו ואי שקיל להו לית להו למרייהו סימנא בגווייהו. הלכך לשבקינהו עד דאתי מרייהו ושקיל להו:
+<b>מכוסה לא יגע בו.</b> דאין זה אבידה שיהא מוזהר עליה בלא תוכל להתעלם, דמשתמר הוא:
+<b>מצא בגל ובכותל ישן הרי אלו שלו.</b> מפני שיכול לומר לבעל הגל ולבעל הכותל של אמוריים שהורישו אבותינו היה. ובלבד שיהיה בו חלודה רבה שניכר שמזמן הרבה היה טמון שם:
+<b>מחציו ולחוץ.</b> באחד מחורי כותל הסמוכים לרשות הרבים. אם מצאה מחצי עוביו של כותל ולחוץ שלו, דאמרינן אחד מבני רשות הרבים נתנו שם ושכח, וחלודה שעליו מוכחת שמזמן הרבה היה שם ובודאי נתיאשו הבעלים. ודין זה דוקא בלשון זהב וחתיכת כסף וכיוצא בזה. אבל אם היה כלי ובתוכו מעות, אם פי הכלי לחוץ הרי הוא שלו, ואם פי הכלי לפנים הרי הוא של בעל הבית:
+<b>אפילו בתוך הבית הרי אלו שלו.</b> דלא ידע דמאן נינהו, ובעליו נואשו: 
+
+Mishnah 4
+
+<b>מצא בחנות הרי אלו שלו.</b> בדבר שאין בו סימן מיירי. דההוא דנפל מיניה מייאש שהכל נכנסים לשם:
+<b>בין תיבה.</b> שהחנווני יושב לפניה, ותמיד נוטל ממנה, ונותן לפניו ומוכר, ומעות שנותנין לו נותן בתוכה, ולא נפל שום דבר אלא מיד חנוני:
+<b>לפני שולחני הרי אלו שלו.</b> דאמרינן מן הבאים להחליף מעות נפלו, שהרי השלחן מפסיק בין שולחני למעות שנמצאו, ואם מן השולחני הם היה להם להמצא בינו ולכסא שהשלחן מונח עליו:
+<b>הלוקח פירות מחבירו וכו׳.</b> וכגון שחבירו זה תגר שלקח תבואה זו או פירות הללו מאנשים הרבה ולא ידיע דמאן נינהו, וכיון דלית בהו סימן נתיאשו הבעלים. אבל אם זה שמכר את הפירות ליקטן הוא עצמו מן הקרקע שלו, שודאי המעות הללו שלו הן, חייב להחזיר:
+<b>ואם היו צרורים.</b> הקשר או מנין שלהם הוי סימן:
+
+Mishnah 5
+
+<b>בכלל כל אלה.</b> בכלל כל אבדת אחיך:
+<b>ולמה יצאת.</b> וכן תעשה לשמלתו:
+<b>מה שמלה מיוחדת.</b> סתם שמלה יש בה סימן, וכל שמלה יש לה בעלים תובעים אותה, שנעשית בידי אדם ולא באת מן ההפקר:
+<b>אף כל שיש לו תובעים.</b> למעוטי מידי דמייאש. ויאוש הוא, דשמעיניה דאמר וי ליה לחסרון כיס: 
+
+Mishnah 6
+
+<b>שכניו.</b> שכני מקום שנמצאת בו האבידה, שמא שלהן היא:
+<b>כדי שילך.</b> כל אחד <b>לביתו בשלשה ימים.</b> משישמע ההכרזה וידע אם אבד לו כלום, ואם יראה שאבד יחזור שלשה ויכריז יום אחד אני איבדתי ואלו סימניה והלכה כרבי יהודה. ומשחרב בית המקדש התקינו שיהיו מכריזין בבתי כנסיות ובבתי מדרשות. ומשרבו האנסין דאמרי אבידתא למלכא, התקינו שיהא מודיע לשכניו ולמיודעיו ודיו: 
+
+Mishnah 7
+
+<b>כל דבר שעושה ואוכל.</b> אם האבדה דבר שיכולים להאכילו את שכר מעשיו, כגון שור וחמור:
+<b>יעשה ויאכל.</b> ולא ימכור אותו המוצא, שכל אדם נוח לו בבהמתו שהכירה בו כבר ולימדה לרצונו. ואינו חייב להטפל בה לעולם, אלא תרנגולת ובהמה גסה מטפל בה י״ב חדש. עגלים וסייחים של רעיה, כלומר שאין מגדלים אותם לפטם וכן גדיים וטלאים, מטפל בהם שלשה חדשים. ועגלים של פיטום מטפל בהם שלשים יום. אווזין ותרנגולים זכרים, הקטנים מטפל בהן שלשים יום והגדולים שאוכלים הרבה מטפל בהן שלשה ימים מכאן ואילך לוקח אותם הוא לעצמו בשומא כפי שוויין, או מוכרן לאחרים ומניח הדמים אצלו:
+<b>לפיכך אם אבדו חייב באחריותן.</b> כיון דשרו ליה רבנן לאשתמושי בהו, אע״ג דלא אשתמש בהו כמאן דאשתמש דמי, וחייב באחריותן. והלכה כר׳ טרפון בדמי אבדה שמכר. אבל מעות עצמן של אבדה, כגון שמצא מעות בכיס או שלשה מטבעות זו על גבי זו, לא ישתמש בהם כלל: 
+
+Mishnah 8
+
+<b>אחת לשלשים יום.</b> שמתעפשין כששוהין מלפותחן. וכל ספריהן היו עשויין כעין גליון:
+<b>גוללן.</b> מתחלתן לסופן שיכנס בהם האויר:
+<b>בתחילה.</b> מה שלא למד מעולם. לפי שצריך להשהותן לפניו:
+<b>ולא יקרא אחר עמו.</b> לפי שזה מושך אצלו וזה מושך אצלו ונקרע:
+<b>שוטחה לצרכה.</b> לשלוט בה אויר שלא תאכלנה עש:
+<b>לצרכן.</b> שמתעפשים בקרקע. שצריך לתתן בקרקע דזו היא שמירתן. ולפיכך משתמש בהם לפרקים:
+<b>אבל לא לשוחקן.</b> ולא ישתמש בהן זמן ארוך עד שישחקם:
+<b>לא יגע בהן.</b> זהב אינו מתעפש בארץ. וכן זכוכית. ועוד שהוא נוח להשבר:
+<b>שאין דרכו ליטול.</b> דבר שגנאי הוא לו. והתורה אמרה והתעלמת מהם, פעמים שאתה מתעלם, כגון זקן ואינו לפי כבודו: 
+
+Mishnah 9
+
+<b>איזו היא אבדה.</b> שניכר בה שאין הבעלים יודעים שהיא שם:
+<b>אין זו אבדה.</b> ואינו חייב להחזיר, שמדעת הניחוה שם:
+<b>רצה בין הכרמים.</b> שמתקלקלים רגליה:
+<b>השב תשיבם.</b> התורה ריבתה השבות הרבה:
+<b>לא יאמר לו תן לי סלע.</b> שזה אומר לו אם עשית מלאכתך, היית מרבה טורח, עכשיו לפי מה שטרחת טול:
+<b>כפועל בטל.</b> כמה אדם רוצה ליטול ולפחות משכרו ליבטל ממלאכה זו כבדה שהוא עוסק בה ולעשות במלאכה קלה כזו:
+<b>אם יש שם בית דין.</b> אם אינו רוצה ליבטל ממלאכתו. ששכרה מרובה, מה יעשה. אם יש שם שלשה בני אדם מתנה בפניהם ואומר ראו שאני משתכר כך וכך. ואי אפשי ליבטל ליטול שכר מועט, אם תאמרו שאטול שכרי משלם. אטפל בהשבת אבדה זו:
+<b>שלו קודם.</b> ומניח את האבדה:
+
+Mishnah 10
+
+<b>מצאה ברפת.</b> אע״פ שאינה משתמרת בה כגון שאינה נעולה:
+<b>ואם היתה בבית הקברות.</b> והוא כהן. לא יטמא לה. שהשבת אבדה עשה, השב תשיבם לאחיך. ובטומאת כהן, עשה דקדושים יהיו (ויקרא כ״א), ולא תעשה דלנפש לא יטמא בעמיו (שם). ואין עשה דוחה את לא תעשה ועשה:
+<b>או שאמר לו אל תחזיר.</b> והאבידה במקום שמצוה להחזיר. הרי זה לא ישמע לו. דכתיב (ויקרא י״ט) איש אמו ואביו תיראו ואת שבתותי תשמרו, שאם אביך אומר לך חלל את השבת אל תשמע לו. וכן בשאר כל המצות:
+<b>הלך וישב לו.</b> בעל החמור:
+<b>מצוה מן התורה לפרוק.</b> בחנם:
+<b>אבל לא לטעון.</b> בחנם. אלא בשכר:
+<b>ר״ש אומר אף לטעון.</b> בחנם. ואין הלכה ברבי שמעון:
+<b>רבי יוסי הגלילי אומר וכו׳.</b> ואין הלכה כרבי יוסי:
+
+Mishnah 11
+
+<b>אבדתו קודמת.</b> דאמר קרא (דברים ט״ו) אפס כי לא יהיה בך אביון, הזהר שלא תהיה אתה אביון:
+<b>של רבו קודמת.</b> והוא שיהיה רבו מובהק, שלמד רוב חכמתו ממנו. וכן כל הנך רבו דאמרינן במתניתין שקודמין לאביו, אינן אלא ברבו מובהק:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המפקיד.</b> ולא רצה לישבע. שבועת השומרין. שהיה יכול ליפטר אם נשבע שלא פשע בה ושלא שלח בה יד:
+<b>למי שהפקדון אצלו.</b> דכיון דשילם קנה כל תשלומיה. ואפילו לא שילם אלא כיון שאמר בבית דין הריני משלם, קנה כל תשלומיה, לא שנא תשלומי כפל ולא שנא תשלומי ארבעה וחמשה:
+
+Mishnah 2
+
+<b>השוכר פרה מחבירו.</b> ועמד שוכר והשאילה לאחר ברשות המשכיר. שאם לא נתן לו המשכיר רשות, הא קיימא לן, שומר שמסר לשומר חייב:
+<b>ישבע השוכר.</b> למשכיר. 
+<b>שמתה כדרכה ופטור.</b> שהשוכר פטור מן האונסין:
+<b>והשואל.</b> שהוא חייב באונסין, משלם לשוכר, בשבועה שהוא נשבע למשכיר:
+<b>אמר רבי יוסי כיצד הלה עושה סחורה וכו׳</b> והלכה כרבי יוסי:
+
+Mishnah 3
+
+<b>אמר לשנים גזלתי לאחד מכם.</b> והם אינם תובעים לו כלום, אלא הוא בא לצאת ידי שמים:
+<b>נותן לזה מנה ולזה מנה.</b> אבל שנים שתבעוהו והודה שגזל לאחד מהם, ישבע כל אחד מהם שלו גזל, ונותן מנה לזה ומנה לזה. קנס קנסוהו חכמים מפני שעבר על לא תגזול. וכן שנים שתבעו לאחד. כל אחד אומר אבי הפקיד אצלך מנה, והוא אומר אביו של אחד מכם הניח לי מנה ואיני יודע איזהו, הרי כל אחד מהם נשבע שאביו הניח אצלו מנה, ונותן מנה לזה ומנה לזה, דאיהו פשע בנפשיה דהוה ליה למידק ולזכור מי הניח אצלו המנה:
+
+Mishnah 4
+
+<b>שנים שהפקידו אצל אחד זה מנה וזה מאתים.</b> כגון דאפקידו תרווייהו כי הדדי זה בפני זה:
+<b>נותן לזה מנה ולזה מנה וכו׳</b> דאמר להו אתון לא קפדיתו אהדדי, ולא חשדתם זה את זה שמא חבירו יתבע המאתים. אנא נמי לא רמאי אנפשאי למידק המאתים של מי הן. ונעשו כאילו הניחו כל השלש מאות בצרור אחד, דלא הוי ליה למידק מה יש לזה בתוכו ומה יש לחבירו:
+<b>מה הפסיד הרמאי.</b> ולעולם לא יודה על האמת:
+
+Mishnah 5
+
+<b>וכן שני כלים.</b> לרבנן אצטריכא ליה. ולא זו אף זו קתני, לא מיבעיא במנה ומאתים דליכא פסידא דשבירת כלי, אמרו רבנן נותן לזה מנה ולזה מנה, אלא אפילו בשני כלים דאיכא פסידא שצריך לשבר הכלי הגדול כדי לתת ממנו דמי הקטן, ולכשיבא אליהו נמצא שבעל הכלי הגדול הפסיד שנשבר הכלי שלו, וסלקא דעתך אמינא דבהא מודו רבנן לר׳ יוסי שהכל יהא מונח עד שיבא אליהו. קמשמע לן. והלכה כחכמים: 
+
+Mishnah 6
+
+<b>אבודים.</b> על ידי עכברים או רקבון:
+<b>לא יגע בהן.</b> למכרן לפי שרוצה אדם בקב שלו מתשעה קבין של חבירו. קב שלו חביב עליו ע״י שעמל בו, מתשעה קבין של אחרים שיקח בדמיהן אם ימכרם. ולא אמרו רבנן הרי זה לא יגע בהן, אלא שלא אבדו אלא עד כדי חסרונן המפורש במשנתינו, לחטים ולאורז תשעה חצאי קבין לכור וכו׳. אבל אם אבדו יותר מכדי חסרונן, מודים חכמים לרבן שמעון בן גמליאל דמוכרן בבית דין. והלכה כחכמים:
+
+Mishnah 7
+
+<b>המפקיד פירות אצל חבירו.</b> ועירבן הנפקד עם פירותיו והיה מסתפק מהן ואינו יודע שיעור מה שאכל. כשבא להחוירן יוציא לו חסרונות, יפחות במה הם רגילים לחסור:
+<b>תשעה חצאי קבין לכור.</b> הכור שלשים סאין, והסאה ששה קבין:
+<b>הכל לפי המדה.</b> כן לכל כור וכור:
+<b>הכל לפי הזמן.</b> שהניחם בידו. לכל שנה ושנה ינכה לו כך:
+<b>מה איכפת להו לעכברים.</b> כך אוכלים ממדה מועטת כמו ממדה מרובה. הלכך תשעה חצאי קבין לשנה בין לכור בין לעשרה כורין:
+<b>אם היתה מדה מרובה.</b> שהפקיד אצלו הרבה, מעשרה כורין ולמעלה, לא יוציא לו חסרונות:
+<b>מפני שהן מותירות.</b> שבימות הגורן כשמפקידים החטים, יבשים, ובימות הגשמים כשמחזירן נופחות. ובאכילת עכברים אינן נחסרין כל כך לכל כור וכור, דכולי האי לא אכלי עכברים מעשרה כורין, הלכך נפיחתו משלמת למה שעכברים אוכלים. ואין הלכה לא כרבי יהודה ולא כרבי יוחנן בן נורי. וכל השיעורים הללו בארץ ישראל ובימי התנאים. אבל בשאר ארצות ובזמנים הללו, הכל כפי מה שרגילים הזרעים לחסר באותה מדינה ובאותו זמן:  
+
+Mishnah 8
+
+<b>יוציא לו שתות ליין.</b> אם הפקיד אצלו יין ועירבו עם יינו, הקנקנים בולעים שתות:
+<b>רבי יהודה אומר חומש.</b> שהקרקע שהיו עושים ממנו הקנקנים באתריה דרבי יהודה בלע חומש. והכל לפי המקום:
+<b>אף המוכר וכו׳</b> כשם שאמרו שמרים במפקיד, כך אמרו במוכר. שהמוכר שמן לחבירו ונותן לו מתוך חביותיו שמן מזוקק תמיד שהוא מסתפק ממנו, הרי הלוקח מקבל עליו לפחות לו לוג ומחצה מחמת שמרים לכל מאה לוג. ואין הלכה כר׳ יהודה:
+
+Mishnah 9
+
+<b>לא יחדו לה הבעלים מקום.</b> בבית שומר, לומר לו זוית זו השאילני:
+<b>לצרכו.</b> להשתמש בה:
+<b>לצרכה.</b> שהיתה במקום שקרובה להשתבר:
+<b>אם משהניחה.</b> שכלה תשמישו הניחה במקום משתמר. בין שטלטלה מתחלה לצרכו, בין שטלטלה לצרכה, פטור. דאמרינן משהחזירה הרי היא ברשות הבעלים כבתחלה, ואינו עליה אלא כשומר חנם ופטור על אונסיה, ואע״פ שלא הודיע לבעלים לומר נטלתיה והחזרתיה. ורישא דמתניתין רבי ישמעאל היא, דאמר בגונב טלה מן העדר והחזירו למקומו שהוא פטור דלא בעינן דעת בעלים. והאי דקתני לא יחדו לה הבעלים מקום, לא מיבעיא קאמר, לא מיבעיא יחדו לה הבעלים מקום והחזירה למקומה לאחר שנשתמש בה לצרכו שהוא פטור, ואע״פ שלא הודיע לבעלים, שהרי החזירה למקום המיוחד לה, אלא אפילו לא יחדו לה הבעלים מקום, דלאו למקום מיוחד לה החזירה, פטור, הואיל והחזירה למקום משתמר, דלא בעינן דעת בעלים:
+<b>ובין משהניחה לצרכו חייב.</b> סיפא זו אתאן לרבי עקיבא דאמר בגונב טלה מן העדר והחזירו למקומו ונאנס, לעולם הוא חייב, עד שיודיע לבעלים שגנב והחזיר. והכא נמי לאחר שנשתמש בה לצרכו ונעשה גזלן עליה אע״פ שהניחה במקום המשתמר, חייב. והאי דקתני בסיפא יחדו לה הבעלים מקום, לא מיבעיא קאמר, לא מיבעיא לא יחדו שהוא חייב משהניחה לאחר שנשתמש לצרכו, דהא לא הניחה במקום המיוחד לה, אלא אפילו יחדו לה מקום שחזר והניחה במקומה, חייב, דבעינן דעת בעלים. ורישא רבי ישמעאל וסיפא ר״ע. והכי מוקמינן לה בגמרא:
+
+Mishnah 10
+
+<b>צררן.</b> בסודרו:
+<b>והפשילן לאחוריו.</b> אע״פ ששמירה מעולה היא, חייב, שהמוליך מעות של פקדון ממקום למקום אין להם שמירה אלא בידו, דכתיב (דברים י״ד:כ״ה) וצרת הכסף בידך, אע״פ שצרורים הם, יהיו בידך. ואם בבית הוא, אין להם שמירה אלא בקרקע, ובכותל, בטפח הסמוך לתקרה או בטפח הסמוך לארץ. שאין דרך הגנבים לחפש שם. ואם שמר בענין אחר, פושע הוי וחייב. אלא אם כן התנה מתחלה עם המפקיד שעל מנת כן הוא מקבל הפקדון שלא יתחייב בכל השמירות הללו:
+<b>לבנו ולבתו הקטנים.</b> אבל לגדולים, נשבעים הם ששמרו כדרך השומרים ופטור. ולא אמרינן בהא שומר שמסר לשומר חייב, שדרך האדם להפקיד מה שהופקד בידו, ביד אשתו ובניו. וכל המפקיד, על דעת שיתנם הנפקד ביד אשתו ובניו הוא מפקיד:
+
+Mishnah 11
+
+<b>אם צרורין.</b> וחתומין, או קשורים קשר משונה:
+<b>לא ישתמש בהן.</b> אבל אם אינם חתומים או קשורים קשר משונה אע״פ שצרורין, הרי הן כמותרין וכאילו אינם קשורים כלל, ומותר להשתמש בהן:
+<b>חייב באחריותן.</b> ואפילו לא נשתמש בהן הוי עליהם שומר שכר, מפני שיכול להשתמש בהם, וחייב בגניבה ואבדה. ואם נשתמש, הוו מלוה גביה וחייב אף באונסין:
+<b>רבי יהודה אומר כשולחני.</b> והלכה כרבי יהודה:
+
+Mishnah 12
+
+<b>ילקה בחסר וביתר.</b> במה שחסר הפקדון, ובמה שהותיר. כגון שהפקיד אצלו רחל טעונה צמר, או מעוברת, ונגזזה או ילדה לאחר ששלח בה יד, משלם אותה ואת גיזותיה ואת ולדותיה, ונמצא שהוא לוקה במה שחסרה אצלו, וביתר, שאם נתעברה או טענה צמר כשהיא אצלו, משלם אותה טעונה ומעוברת כמות שהיא עכשיו, והרי לוקה ביתר:
+<b>ובית הלל אומרים כשעת הוצאה.</b> מבית הבעלים, אם טעונה טעונה, ואם ריקנית ריקנית:
+<b>רבי עקיבא אומר כשעת התביעה.</b> כמו שהוא הפקדון בשעת העמדה בדין. דכתיב (ויקרא ה׳:כ״ד) לאשר הוא לו יתננו ביום אשמתו, יתן כמו שהוא ביום אשמתו, ביום שמתחייב בו בדין. והלכה כבית הלל:
+<b>החושב לשלוח יד בפקדון.</b> אמר בפני עדים אטול פקדונו של פלוני לעצמי:
+<b>בית שמאי מחייבים.</b> דכתיב (שמות כב) על כל דבר פשע, משעה שדיבר לשלוח יד הוי פושע:
+<b>עד שישלח בו יד.</b> דכתיב אם לא שלח ידו במלאכת רעהו. והאי על בל דבר פשע, דרשי ביה בית הלל, אמר לעבדו ולשלוחו לשלוח יד בפקדון מנין שהוא חייב, תלמוד לומר על כל דבר פשע:
+<b>כיצד הטה את החבית.</b> השתא מפרש למלתייהו דבית הלל. ואית ספרים דלא גרסי כיצד. ומלתא באנפה נפשה היא:
+<b>ונשברה.</b> לאחר זמן:
+<b>אינו משלם אלא רביעית.</b> דשליחות יד אינו מתחייב באונסים עד שימשוך או יגביה דהוי קניה:
+<b>הגביהה ונטל.</b> לאו דוקא נטל, דמכי אגבהה על מנת ליטול חייב באונסיה אפילו לא נטל ממנה כלום. ואם נטל רביעית מן החבית והחמיץ היין הנשאר בחבית אחר כן, אע״פ שלא הגביה החבית משלם כל היין, שהוא גרם ליין שהחמיץ, וגירי דידיה הוא דאהני ליה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>הזהב קונה את הכסף.</b> כל דבר שהוא חשוב להיות מטבע וחריף לינתן בהוצאה, דין מעות יש לו, ואינו קונה את שכנגדו שאינו חשוב מטבע ואינו חריף בהוצאה כמותו. ומי שאין טבעו חשוב וחריף, דין פירות יש לו, ומשיכתו הוא קיום דבר. לפיכך מכי משך האחד דינרי זהב, קנה השני דינרי כסף בכל מקום שהם, ואין אחד מהם יכול לחזור בו. דדינרי זהב הוו פירות לגבי דינרי כסף:
+<b>והכסף אינו קונה את הזהב.</b> דדינרי כסף שהם חריפים בהוצאה, דין מעות יש להם לגבי דינרי זהב. ואם משך האחד דינר כסף, לא קנה האחר דינר זהב עד שימשוך, דמעות אינן קונות. והיינו טעמא נמי שנחושת קונה את הכסף, דפרוטות של נחושת שאין טיבען חשוב כל כך, הוו פירי לגבי דינרי כסף, והכסף אינו קונה את הנחושת:
+<b>מעות הרעות.</b> שנפסלו:
+<b>אסימון.</b> שנעשה במדת המטבע היוצא אלא שעדיין לא טבעו עליו צורה:
+<b>כל המיטלטלין קונין זה את זה.</b> אם החליף אלו באלו, כיון שמשך האחד קנה חבירו. והאי כל, לאתויי אפילו כיס מלא מעות בכיס מלא מעות: 
+
+Mishnah 2
+
+<b>נתן לו מעות ולא משך הימנו פירות יכול לחזור בו.</b> זה וזה. ותקנת חכמים היא. דדבר תורה מעות קונות, כדאשכחן גבי הקדש דכתיב ונתן הכסף וקם לו, ומה טעם אמרו משיכה קונה ולא מעות, גזירה שמא יניח לוקח מקחו בבית מוכר זמן מרובה ותפול דליקה בשכונת המוכר ולא יחוש לטרוח ולהציל, לפיכך העמידום ברשותו לחזור בו אם ירצה, דכיון דאם יתייקרו ברשותו יתיקר ויחזור בו מן המכר ויהא השכר שלו, כדידיה חשיב להו וטרח ומציל:
+<b>אבל אמרו מי שפרע וכו׳</b> אע״פ שיכול לחזור בו, אוררין אותו בבית דין ואומרים עליו מי שפרע מדור המבול ומדור הפלגה ומאנשי סדום ועמורה ומן המצריים ששטפו בים, הוא עתיד ליפרע ממי שאינו עומד בדיבורו, ואחר כך מחזיר לו את מעותיו:
+<b>רבי שמעון אומר כל שהכסף בידו ידו על העליונה.</b> רבי שמעון אמלתיה דתנא קמא קאי דאמר נתן לו מעות ולא משך ממנו פירות יכול לחזור בו בין מוכר בין לוקח ואתא רבי שמעון למימר דזמנין דמי שהכסף בידו דהיינו המוכר שקבל את הכסף ידו על העליונה, ובידו לקיים את המכר אם ירצה ואין הלוקח יכול לחזור בו, כגון שהיתה עלייתו של לוקח שכורה אצל המוכר, דהשתא אם המוכר רוצה שיהיה המכר קיים אין הלוקח יכול לחזור בו אף על פי שלא משך, דטעמא מאי אמור רבנן משיכה קונה ולא מעות, גזירה שמא יאמר לו מוכר ללוקח נשרפו חטיך בעליה, הכא דעליה דלוקח היא אי נפלה דליקה איהו טרח ומייתי לה. ואין הלכה כרבי שמעון. אלא אף על פי שעלייתו של לוקח שכורה אצל המוכר, כל זמן שלא משך יכול לחזור בו בין לוקח בין מוכר: 
+
+Mishnah 3
+
+<b>האונאה ארבעה כסף.</b> ארבעה מעות כסף שהם שש מעות בדינר, והסלע ארבע דינרין:
+<b>מעשרים וארבע כסף לסלע.</b> אם היה המקח בדמי הסלע שהוא עשרים וארבע מעות דהשתא הויא אונאה שתות למקח, חייב להשיב לו כל אונאתו ארבעה כסף:
+<b>עד מתי מותר להחזיר.</b> מי שנתאנה. והא דנקט לשון מותר, לאשמועינן דליכא אפילו מי שפרע להחזיר המקח או שיתן לו אונאתו:
+<b>עד כדי שיראה.</b> המקח לתגר או לאחד מקרוביו. ואם שהה יותר, מחל על אונאתו. והמוכר לעולם חוזר, שהרי אין המקח בידו שיוכל להראות לתגר או לקרובו אם נתאנה. ואם נודע שבא לידו דבר כיוצא בממכרו וידע שטעה ושתק ולא תבע, אינו יכול לחזור ולתבוע, שהרי מחל:
+<b>ושמחו תגרי לוד.</b> שהיו בקיאין בסחורה ומוכרין ביוקר. ואין הלכה כר׳ טרפון:
+
+Mishnah 4
+
+<b>אין אונאה לתגר.</b> מפני שהוא בקי ומסתמא אחולי אחיל גביה, והאי דזבנא הכי, משום דאתרמי ליה זבינא אחריתי. והשתא הוא דקבעי למיהדר ביה ואין הלכה כר׳ יהודה:
+<b>מי שהוטל עליו ידו על העליונה.</b> מי שנתאנה:
+<b>תן לי מעותי.</b> אם נתאנה לוקח. ומתניתין רבי יהודה הנשיא היא. ולית הלכתא כוותיה, אלא אם האונאה שתות, קנה ומחזיר אונאה. יותר משתות, בטל מקח:
+
+Mishnah 5
+
+<b>כמה תהא סלע חסרה.</b> מטבע היוצא ותמיד הוא שוחק וחסר, במה תחסר ואם הוציאה לא תהא אונאה:
+<b>ארבע איסרין.</b> לסלע:
+<b>איסר לדינר.</b> והוא אחד מן עשרים וארבע בו. דשש מעה כסף הוא דינר, מעה שני פונדיונים, פונדיון שני איסרין:
+<b>ארבעה פונדיונים.</b> אחד משנים עשר:
+<b>שמונה פונדיונות.</b> שתות. כשאר אונאה. וכן הלכה:
+
+Mishnah 6
+
+<b>בכרכים.</b> שיש שם שלחני. עד כדי שיראה לשולחני:
+<b>בכפרים.</b> שאין שם שלחני:
+<b>עד ערבי שבתות.</b> שבא להוציא בערב שבת לסעודת שבת, אז ידע אם יוכל להוציאה ויקבלוה ממנו:
+<b>ואם היה מכירה.</b> הכי קאמר, ואם חסיד הוא ורוצה לעשות לפנים משורת הדין, אם מכיר שהיא הסלע שנתן לו, יקבלנה ממנו אפילו לאחר שנים עשר חודש:
+<b>ואין לו עליו אלא תרעומת.</b> הכי קאמר, ואחר שאינו חסיד ולא רצה לקבלה ממנו, אין לזה עליו אלא תרעומת. דאיהו הוא דאפסיד אנפשיה שלא החזירו בזמנו:
+<b>ונותנה למעשר שני.</b> אחסרה כדי אונאה קאי. ונותנה למעשר שני בשוויה ואינו חושש משום אסימון שאין מעשר שני מתחלל אלא במטבע שיש בו צורה, דשם מטבע יש עליו, דמי שאינו לוקחה בשוויה בתורת מטבע אלא כמו נסכא של כסף, אינו אלא נפש רעה:
+
+Mishnah 7
+
+<b>האונאה ארבעה כסף.</b> למקח סלע שהוא עשרים וארבע מעות כסף. נמצא האונאה שתות כדאמרן. וחזר ושנאה משום דבעי למתני הטענה שתי כסף:
+<b>והטענה שתי כסף.</b> שאין שבועת הדיינים על טענה שהיא פחותה משתי כסף, שטענו שוה שתי מעות כסף יש לי בידך, וזה יודה לו מהם שוה פרוטה ויכפור השאר, או יודה לו הכל ויכפור פרוטה:
+<b>וההודאה שוה פרוטה.</b> להיות הודאה במקצת ויתחייב שבועה:
+<b>המוצא שוה פרוטה.</b> אבל בציר מהכי אינו חייב להכריז, דכתיב (דברים כ״ב:ג׳) אשר תאבד ממנו, פרט לאבדה שאין בה שוה פרוטה:
+<b>יוליכנו אחריו.</b> אם הודה שנשבע לשקר, דאז אין לו כפרה עד שיחזירנו לידו ממש ולא ליד שלוחו, דכתיב (במדבר ה׳:ז׳) ונתן לאשר אשם לו:
+
+Mishnah 8
+
+<b>האוכל תרומה.</b> גדולה. זר שאכל תרומה גדולה בשוגג:
+<b>ותרומת מעשר.</b> מעשר מן המעשר:
+<b>ותרומת מעשר של דמאי.</b> הלוקח תבואה מעם הארץ, צריך להפריש תרומת מעשר, אבל לא תרומה גדולה, שהיו הכל זהירים בה:
+<b>והחלה והבכורים.</b> כל הני חמשה חד נינהו, דכולהו איקרו תרומה, ומשם אחד הם באין:
+<b>נטע רבעי.</b> גמר קודש קודש ממעשר שני דמוסיף חומש. ותרווייהו נמי חד חשיב להו, דמחד קרא נפקי כיון דממעשר יליף:
+<b>ומעשר שני שלו.</b> דוקא. מוסיף חומש, דאיש ממעשרו כתיב:
+<b>הקדשו.</b> ולא של אחרים, המקדיש כתיב:
+<b>הנהנה.</b> בשוגג, חייב קרבן מעילה וחומש:
+
+Mishnah 9
+
+<b>אלו דברים שאין להם אונאה וכו׳</b> דאמר קרא (ויקרא כה). וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך, דבר הנקנה מיד ליד, יצאו קרקעות שאינן מיטלטלין, יצאו עבדים שהוקשו לקרקעות, יצאו שטרות. דכתיב וכי תמכרו ממכר, דבר שגופו מכור וגופו קנוי, יצאו שטרות שאינם עומדים אלא לראיה שבהן. הקדשות, אמר קרא אחיו, אחיו ולא הקדש:
+<b>לא תשלומי כפל.</b> דכתיב בטוען טענת גנב (שמות כב) על כל דבר פשע, כלל. על שור על חמור וכו׳, פרט. על כל אבדה, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש דבר המטלטל וגופו ממון, אף כל דבר המטלטל וגופו ממון. יצאו קרקעות שאינן מיטלטלין. יצאו עבדים שהוקשו לקרקעות. יצאו שטרות שאע״פ שהם מיטלטלין אין גופן ממון. הקדשות, אמר קרא רעהו, רעהו ולא הקדש:
+<b>ולא תשלומי ארבעה וחמשה.</b> אם גנב וטבח ומכר שור או שה של הקדש. דתשלומי ארבעה וחמשה אמר רחמנא ולא תשלומי שלשה לשה וארבעה לשור, דכיון דאמעיט מכפל, בציר להו חדא, שהכפל בטובח ומוכר בכלל תשלומי ארבעה וחמשה הן:
+<b>נושא שכר אינו משלם.</b> דכתיב (שם) כי יתן איש אל רעהו, כלל. חמור או שור או שה, פרט. וכל בהמה לשמור, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש דבר המיטלטל וכו׳. הקדשות, אמר קרא רעהו, ולא הקדש:
+<b>קדשים שחייב באחריותן.</b> אמר הרי עלי עולה והפרישה והוממה ומכרה:
+<b>יש להם אונאה.</b> דכיון דאם מתה או נגנבה חייב באחריותה, דיליה היא, ואל תונו איש את אחיו קרינא ביה:
+<b>ושאינו חייב באחריותן.</b> כגון דאמר הרי זו:
+<b>אף המוכר ספר תורה.</b> לפי שאין קץ לדמיה:
+<b>מרגלית ובהמה.</b> מפני שאדם רוצה לזווגן. מי שיש לו שור יפה לחרישה מחזר על אחר שכמותו [לצמדו עמו בעול] שאם בא להצמיד תחת העול שור חלש עם הבריא מקלקל את הבריא, וכן מרגלית נאה למלאות עם חברתה בזהב מן היחידית. ואין הלכה לא כר׳ יהודה ולא כר׳ שמעון:
+
+Mishnah 10
+
+<b>כך אונאה בדברים.</b> שנאמר (ויקרא כ״ה:י״ז) ולא תונו איש את עמיתו ויראת מאלהיך, זה נאמר באונאת דברים שאין טובתן ורעתן מסורה להביר אלא ללבו של מדבר שיודע אם לרעה מתכוין אם לטובה:
+
+Mishnah 11
+
+<b>אין מערבין פירות בפירות.</b> בעל הבית האומר לחבירו פירות שדה פלוני אני מוכר לך, לא יערבם בפירות שדה אחר:
+<b>ואין צריך לומר חדשים בישנים.</b> פסק למכור לו ישנים, לא יערב עמהם חדשים. שהישנים יבשים ועושים קמח יותר מן החדשים:
+<b>מפני שמשביחו.</b> קשה משביח את הרך, לפיכך פסק עמו רך מערב בו קשה, אבל פסק עמו קשה לא יערב בו את הרך:
+<b>אין מערבין שמרי יין.</b> של חבית זו ביין של חבית אחרת:
+<b>אבל נותן לו את שמריו.</b> של יין עצמו:
+<b>לא ימכרנו בחנות.</b> פרוטה פרוטה:
+<b>אלא אם כן הודיעו.</b> לכל אחד ואחד מהן, מים מעורבין בו:
+<b>ולא לתגר.</b> לא ימכרנו ביחד ואף ע״פ שהודיעו, לפי שאינו לוקחו אלא לרמות ולמכרו בחנות:
+<b>מקום שנהגו להטיל מים ביין.</b> דוקא בין הגתות יטיל. דכיון שנהגו אין כאן טעות, שכל היינות בחזקת כן:
+
+Mishnah 12
+
+<b>התגר נוטל מחמש גרנות.</b> שהכל יודעים בו שלא גדלו בשדותיו ומבני אדם הרבה לוקח ובחזקת כן לוקחים ממנו:
+<b>מגורה.</b> אוצר שאוגרין בו תבואה. גורן, הוא שדשין בו את התבואה. ודרך התגר לקנות מבעלי בתים בשעת הגורן ולהכניס למגורה שלו:
+<b>פיטס.</b> גיגית גדולה:
+<b>ובלבד שלא יתכוין לערבן.</b> להוציא קול לקנות הרוב ממקום משובח ולערב בו ממקום אחר ושכניו סבורים שכל הפירות מאותו מקום:
+<b>ולא יפחות את השער.</b> למכור בזול. מפני שהוא מרגיל לבא אצלו ומקפח מזונות חביריו:
+<b>זכור לטוב.</b> שמתוך כך אוצרי פירות מוכרין בזול. וכן הלכה:
+<b>גריסין.</b> פולין גרוסות בריחים, אחת לשתים:
+<b>לא יבור.</b> את הפסולת. לפי שמתוך שנראות יפות הוא מעלה את דמיהן הרבה מדמי הפסולת שנטל מהן:
+<b>וחכמים מתירין.</b> שיכול הלוקח לראות ולהבחין כמה דמי הפסולת שנברר, מאלו שישנן באחרים. וטוב לו להעלות בדמיהן של אלו שהן מבוררים מפני הטורח. והלכה כחכמים:
+<b>שלא יבור מעל פי המגורה.</b> למעלה להראות יפות, ואת הפסולת שבתוכו לא בירר:
+<b>לפי שאינו אלא כגונב את העין.</b> בברירתו:
+<b>מפרכסין.</b> מתקנין ומיפין:
+<b>לא את האדם.</b> עבד כנעני העומד לימכר:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>איזהו נשך.</b> שהוא נושך. דשקל מיניה מאי דלא יהיב ליה:
+<b>המרבה בפירות.</b> המרבה שכר לעצמו בפירות. ובין בהלואת כסף ובין בהלואת פירות הוי רבית. שהרי מתרבה ממונו. אלא דבסיפא, רבית דרבנן קמפרש שהוא דרך מקח וממכר:
+<b>דינר זהב.</b> עשרים וחמשה דינרי כסף:
+<b>וכן השער.</b> כך היו נמכרין בעיר. והותר לו לתת מעות עכשיו על מנת ליתן לו זה חטין כל ימות השנה בדמים הללו כשיעור מעותיו ואע״פ שעכשיו אין לו חטין, דתנן בפרקין יצא השער פוסקין, אע״פ שאין לזה יש לזה, ויכול המוכר הזה לקנותם עתה במעות הללו:
+<b>עמדו חטין בשלשים דינרין אמר לו תן לי חיטי.</b> וזה מותר אם נתן לו חטין. אבל אם פסק לתת לו בהן יין, אסור, שמא יוקיר היין, הואיל ואין לו יין. ואע״פ שפוסק עמו כשער היין של עכשיו וכבר יצא השער, הואיל ואינו נותן לו דמים שנוכל לומר יכול הוא לקנות יין בדמים שקבל אלא בא לעשות עליו דמי החטין חוב ולפסוק על החוב יין, אסור אם יין אין לו. דאי הוה ליה יין, הוי קנוי לו מעכשיו לזה שבא לפסוק על החוב יין. וכי אייקר ברשותיה אייקר:
+
+Mishnah 2
+
+<b>מרבין על השכר.</b> בשכר המתנת מעות השכירות:
+<b>ואין מרבין על המכר.</b> בשכר המתנת המקח. וטעמא, משום דשכירות אינה משתלמת אלא לבסוף, הלכך כי שקיל מיניה סלע בחודש דהוו להו שתים עשרה סלעים אין זה שכר המתנת מעות, שהרי לא נתחייב לשלם לו שכירות עד סוף החודש, והאי דאמר ליה אם עכשיו תתן לי הרי היא שלך בעשר סלעים, אי הוה מקדים ליה הוה מחיל ליה מדמי השכירות ומוגר ליה בפחות משויה. אבל גבי מכר משמשך המקח דינו ליתן המעות. וכי אמר ליה אם מעכשיו תתן הרי היא לך באלף זוז, הן הן דמיה, וכי מטפי עלייהו לגורן, שכר המתנת מעות הוא:
+<b>מכר לו את השדה וכו׳</b> והוא הדין מטלטלין וכל סחורה אם מכר לו יותר משויה בשכר המתנת מעות, אסור, והוי אבק רבית מדבריהם. וכל אבק רבית אם נתן אינה יוצאה בדיינים. דאילו רבית קצוצה דאורייתא יוצאה בדיינים:
+
+Mishnah 3
+
+<b>הבא מעות וטול את שלך אסור.</b> הבא מותר מעות שעליך וטול שדה שלך, אסור לעשות כן. וכגון שאמר לו מוכר ללוקח לכי מייתית מותר המעות קנה מעכשיו. לפיכך אסור לעשות כן, שאם יאכל מוכר הפירות בתוך כך, לכשיביא זה המעות נמצא שדה זו קנויה לו מיום המכר, וזה אכל הפירות בשכר המתנת מעותיו. ואם יאכל לוקח פירות מעכשיו, שמא לא יביא מותר המעות ויחזיר לו זה מה שקבל ונמצא שלא היתה שדה קנויה לו, דהא לכי מייתית קני מעכשיו אמר ליה, והא לא אייתי, ומעות הראשונות כמלוה בעלמא היו אצל מוכר, וזה אכל פירות בשכרו:
+<b>הרי היא שלו.</b> וכגון דאמר ליה קני מעכשיו אם לא אביא לך מכאן עד שלש שנים, דלאו אסמכתא היא אלא קנין גמור, שעל מנת מכר גמור החזיק בה מעכשיו בדמים הללו ואזולי אוזיל גביה, וזה קבל עליו שאם יחזיר לו מעותיו עד שלש שנים יקבלם. והפירות יהיו מונחים ביד שליש, אם יחזיר הלוה מעותיו למלוה עד שלש שנים יתן הפירות ללוה, ואם לאו יתן הפירות למלוה, שהיתה השדה קנויה לו משעת הלואה, ואותה הלואה דמי השדה היתה:
+
+Mishnah 4
+
+<b>אין מושיבין חנוני למחצית שכר.</b> לא יאמר בעל הבית לחנוני הרי פירות נמכרים בשוק ארבע סאין בסלע ואתה מוכרן בחנות פרוטה פרוטה ומשתכר סאה, הילך פירות ושב ומכור בחנות והריוח נחלוק. וטעמא דמלתא, משום דקיימא לן הך עסקא פלגא מלוה ופלגא פקדון, סתם המקבל פרקמטיא למחצית שכר מקבל עליו אחריות חצי הקרן באונסין וזולא, הילכך ההיא פלגא כיון דמיחייב באונסין מלוה היא אצלו שהרי היא שומא אצלו במעות בשער השוק ודינו ליטול חצי שכר, נמצא מתעסק בחציו של בעל הבית שהוא פקדון אצלו בשכר המתנת מעות המלוה, לפיכך אסור. אלא אם כן נותן לו שבר עמלו שהוא עמל באותו החצי כפועל בטל של אותה מלאכה דבטל מינה, אם היה נגר או נפח, כמה אדם רוצה ליטול ליבטל ממלאכה כבדה כזו ולעשות מלאכה קלה:
+<b>אין מושיבין תרנגולים למחצה.</b> לשום ביצים בדמים לבעל התרנגולת להושיבה עליהם לגדל אפרוחים למחצית שכר מה שיהיו האפרוחים שוים יותר על דמי הביצים, דהואיל וזה מקבל עליו אחריות חצי דמי הביצים אם יתקלקלו או אם ימותו, הוה ליה פלגא מלוה, נמצא זה מגדל את חציין השני בשכר המתנת מעותיו:
+<b>ומזונו.</b> מזון שהוא מוציא באפרוחים:
+<b>ואין שמין עגלים וסייחין למחצה.</b> עכשיו הם שוים כך וכך, קבלם עליך לגדלם שנתים למחצית שכר, ולמחצית הפסד אם ימותו:
+<b>אבל מקבלים עגלים וסייחים.</b> קטנים. בלא שומא שאם ימותו לא ישלם כלום ואם יחיו יחלקו ביניהם:
+<b>שיהיו משולשים.</b> פירוש בשיעמדו על שליש גדולן ואז יחלוקו:
+<b>וחמור עד שתהא טוענת.</b> משאוי. כך היה מנהגם לגדלם קודם חלוקה:
+
+Mishnah 5
+
+<b>שמין פרה.</b> גדולה, וחמור גדול. שראויין למלאכה, ומלאכתן כולה למקבל:
+<b>למחצה.</b> לחלוק שבח שישביחו, בדמים ובולדות:
+<b>לחלוק את הולדות מיד.</b> כשתבוא שעת חלוקתן, בבהמה דקה שלשים יום ובגסה חמישים יום:
+<b>שמין עגל עם אמו.</b> ואין צריך ליתן עמל ומזון לעגל אלא לאם. ואין הלכה כרבן שמעון בן גמליאל:
+<b>ומפרין על שדהו.</b> לשון פרה ורבה. ואית דגרסי ומפריז, בזיי״ן. לשון פרזות תשב ירושלים (זכריה ב׳:ח׳). כלומר מרחיב על שדהו. והוא שיאמר לו [חוכר למחכיר] אתה רגיל ליקח בחבירות שדך עשרה כורין לשנה, הלויני מאתים זוז שאוכל להוציא לזבל שדה זו ולזרעה ולחרשה ואני מעלה לך בחכירותה י״ב כורים לשנה ואחזיר לך מעותיך, זה מותר, דהוי כאילו מעדיף לו שני כורים הללו מפני שחוכר ממנו שדה טובה ומשובחת שחכירותה יפה מחכירות שדה רעה: 
+
+Mishnah 6
+
+<b>אין מקבלין צאן ברזל.</b> כל אחריות הנכסים על המקבל, ושם אותם עליו במעות, וכל זמן שאין נותן לו מעותיו חולקים השכר. ואע״ג דמשנה יתירה היא, דהא תנא ליה לעיל אין מושיבים חנוני למחצית שכר משום דמקבל עליה פלגא בהפסד, וכל שכן הכא דקבל כל האחריות עליו. נקט ליה משום סיפא. אבל מקבלים צאן ברזל מן הנכרים:
+<b>מדעת הנכרי.</b> כגון ישראל שלוה מעות מנכרי ברבית וביקש להחזירם לו, מצאו ישראל אחר ואמר תנם לי ואני אעלה לך בדרך שאתה מעלה לו. אם העמידו אצל נכרי, אע״פ שישראל נותנם לו במצות הנכרי, מותר. ואם לא העמידו אצל נכרי, אסור. דהוא ניהו דקא מוזיף ליה בריבית:
+
+Mishnah 7
+
+<b>היה הוא תחלה לקוצרים.</b> ויש לו גדיש ועדיין לא יצא השער:
+<b>פוסק עמו.</b> באיזה שער שירצה. דכיון דיש לו אין כאן רבית, דמעכשיו אותו גדיש קנוי לו. ואע״ג דלא משך, כיון דכי אין לו נמי לא הוה אלא אבק רבית דרבנן, כי יש לו לא גזור:
+<b>על העביט.</b> כלי גדול שצוברים בו את הענבים לפני דריכה והם מתחממים להוציא יינם יפה. ושל זיתים קרוי מעטן:
+<b>על הבצים של יוצר.</b> אם הכניס עפר ועשאו בצים לעשות מהן קדרות, פוסק עמו על הקדירות באיזה שעי שירצה, ואע״פ שלא יצא השער:
+<b>ועל הסיד.</b> פוסק עמו באיזה שער שירצה משישקענו בכבשן העצים והאבנים לשרוף ולעשות מהן סיד:
+<b>וחכמים מתירין.</b> איכא בין חכמים לת״ק, דת״ק כל ימות השנה קאמר. ופליג עליה רבי יוסי ואמר לא שנא ימות החמה ולא שנא ימות הגשמים עד שיהיה לו למוכר זבל באשפות. וחכמים מתירין דוקא בימות החמה, שאע״פ שאין לו, יש לאחרים, שהכל יש להן זבל שכבר נרקב ונשוף בימות הגשמים. אבל בימות הגשמים לא. והלכה כחכמים:
+<b>כשער הגבוה.</b> אם יפחות השער ממה שהוא עכשיו, תתן לי בשעור הזול. גבוה, היינו בזול שנותנין פירות גבוהים ורבים בדמים מועטים:
+<b>תן לי כזה או תן לי מעותי.</b> שהרי לא משך ויכול לחזור בו, ואפילו מי שפרע ליכא הואיל ולא נתן מעותיו על מנת לקבל עכשיו אלא לאחר זמן, ובתוך כך נשתנה השער, סתם דעתיה דאינש אתרעא זילא פסיק. ואין הלכה כרבי יהודה: 
+
+Mishnah 8
+
+<b>חטין בחטין לזרע.</b> סאה בסאה מותר להלוות לאריס דוקא בשרוצה לזרעו. וטעמו, דבאתרא דאריס הוא שנותן הזרע, אם אין לו זרע לזרוע השדה יסלקנו בעל הבית, וכשלוה האריס מבעל הבית וזורע ובשיוקירו חטין יתן חטין, אין זו הלואה, אלא הרי הוא ביורד לתוכה מעכשיו על מנת שיטול בעל הבית הזרע תחלה מחלק שיגיע לאריס והאריס יטול השאר שכר טרחו, יעל מנת כן ירד שיטול פחות משאר אריסין בשיעור הזרע, ואין כאן רבית:
+<b>שהיה רבן גמליאל.</b> כלומר, לכך הוצרך לשנות משנה זו, לפי שהיה רבן גמליאל מחמיר שאם הוזלו נוטל כשער הזול, ואשמעינן מתניתין לא שהלכה בן אלא שרצה להחמיר על עצמו:
+
+Mishnah 9
+
+<b>הלויני עד שיבוא בני.</b> דכיון שיש לו, שפיר דמי. דלא גזור רבנן אלא בשאין לו. ואפילו אין לו אלא סאה אחת, לווה עליה כמה כורין, דכל חדא וחדא אמרינן זו תהא תחתיה, שהרי אינה קנויה למלוה וביד הלוה למכרה ולאכלה, ובשלוה בל אחת ואחת לוה בהיתר:
+<b>וכן היה הלל אומר לא תלוה אשה.</b> ואין הלכה בהלל. אלא הלכה כחכמים שאומרים לוין סתם ופורעין סתם:
+
+Mishnah 10
+
+<b>נכש עמי.</b> היום ואנכש עמך למחר. ניכוש הוא עקירת העשבים הרעים הגדלים בתבואה:
+<b>עדור.</b> חפור:
+<b>לא יאמר לו נכש עמי ואעדור עמך.</b> פעמים שזו קשה מזו, ויש כאן אגר נטר:
+<b>כל ימי גריד אחד.</b> ולא חיישינן אם יום אחד גדול מחבירו. וכן כל ימי רביעה אחד. ומותר לומר עדור עמי יום זה של גריד. ואני אעדור עמך יום אחר של גריד. וכן ברביעה:
+<b>גריד.</b> ימות החמה:
+<b>רביעה.</b> ימות הגשמים:
+<b>ואני אחרוש עמך ברביעה.</b> שימי רביעה קשים למלאכה שבשדות:
+
+Mishnah 11
+
+<b>עוברים משום לא תתן וכו׳</b> מלוה עובר בכולן. לוה עובר משום בל תשיך, שהוא לשון מפעיל לאחרים, לא תגרום שאחיך ישוך, ועובר על ולאחיך לא תשיך, ולפני עור לא תתן מכשול. ערב ועדים עוברים על לא תשימון עליו נשך בלבד:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>השוכר.</b> והטעו זה את זה. אחד מן האומנין ששלחו בעה״ב לשכור את חביריו והטעה אותם, כגון שאמר לו בעל הבית לשכור כל א׳ בארבעה דינרים ליום, והלך הוא ושכרם בשלשה, אין להם עליו אלא תרעומת, דהא סבור וקביל בשלשה, אלא שיכולים לומר לו לית לך אל תמנע טוב מבעליו. פירוש אחר, הטעו זה את זה, שחזרו בהם ולא רצו ללכת לעשות מלאכתו של בעה״ב כמו ששכרו עמו, או בעה״ב חזר בו כגון שאמר להם אי אפשי בכם בבוקר קודם שילכו אצל המלאכה:
+<b>ואת הקרר.</b> ברי״ש גרסינן, כלומר בעל הקרון:
+<b>פרייפרין.</b> עצים משופין לעשות אפריון:
+<b>חלילים.</b> למת או לחתן:
+<b>המשרה.</b> מים ששורין בהן פשתן:
+<b>מקום שאין שם אדם.</b> שהוא אינו מוצא פועלים לשכור והפשתן אבד:
+<b>שוכר עליהם.</b> בני אדם כשיעור שכרן. אבל לא ביותר משיעור שכרן:
+<b>או מטען.</b> אומר שיתן להם זוז. יתר, ואינו נותן אלא מה שהתנה מתחלה:
+
+Mishnah 2
+
+<b>השוכר את האומנין.</b> בקבלנות, כך מלאכה בכך וכך מעות:
+<b>וחזרו בהם.</b> לאחר שעשו מקצתה:
+<b>ידן על התחתונה.</b> אם הוקרו פועלים ואינו מוצא מי שיגמרנה בשכר שהיה מגיע לאלו על העתיד לעשות, מעכב משכרם ממה שעשו, כל מה שיצטרך להוציא עד שתגמר מלאכתו בשכר שפסק עם אלו. ואם הוזלו פועלים וימצא מי שיגמרנה בפחות, ישומו להם מה שעשו ויתן להם מה שפסק, עשו חציה יתן להם חצי שברן, ואין יכולים לומר לו הרי פועלים אחרים תחתנו לגמור מלאכתך ותן לנו כל שכרנו חוץ ממה שיטלו אלו:
+<b>ואם בעה״ב חוזר בו ידו על התחתונה.</b> יתן להם לפי מה שעשו, ואם הוזלה מלאכת הפועלים על כרחו יתן להם כמו שפסק, חוץ ממה שצריך להוציא בהשלמתה:
+<b>כל המשנה ידו על התחתונה.</b> כגון נתן צמר לצבע לצבעו אדום וצבעו שחור, אם השבח יותר על היציאה אין נותן לו שכרו שלם אלא דמי יציאת עצים וסממנים, ואם היציאה יתירה על השבח נותן לו את השבח:
+<b>וכל החוזר בו ידו על התחתונה.</b> לאתויי המוכר שדה לחבירו באלף זוז ונתן לו מהם מאתים זוז וחזר בו המוכר, יד לוקח על העליונה, רצה אומר לו תן לי מעותיו רצה אומר לו תן לי קרקע כנגד מעותי. ואם לוקח חוזר בו, יד מובר על העליונה, רצה אומר לו הילך מעותיך, רצה אומר לו הילך קרקע כנגד מעותיך:  
+
+Mishnah 3
+
+<b>בהר והוליכה בבקעה בבקעה והוליכה בהר.</b> בראש ההר. ואף על פי שהדרך חלק וישר, חייב כשמתה מחמת אוירא שלא הוחלקה ולא הוחמה, דהואיל ושינה בה יכול לומר לו לא מתה זו אלא מחמת שלא היתה למודה באויר הר וקשה לה, או לא היתה למודה באויר בקעה וקשה לה. ומשום הכי לא מפליג הכא בין הוחלקה להוחמה במו דמפליג בסיפא:
+<b>אם החליקה פטור.</b> שבהר היא ראויה להחליק יותר, שראש ההר חד ומשופע לצדדין:
+<b>ואם הוחמה חייב.</b> שהבקעה מעלה הבל לפי שההרים סביבה ואין אויר שולט בה, ואם הוחמה מחמת העלותה בהר, חייב, שהמעלה גרמה לה, והוא שינה להוליכה בהר:
+<b>והבדיקה.</b> נסמית בדוק שבעין. פירוש אחר, התליעו רגליה:
+<b>או שנעשית אנגריא.</b> שנלקחה לעבודת המלך:
+<b>אומר לו הרי שלך לפניך.</b> ודוקא בשאמר לו חמור זה, ושכרו למשאוי. אבל אם שכרו לרכוב עליו, אפילו אמר לו חמור זה, אינו יכול לומר לו הרי שלך לפניך. שמא תפול תחתיו בגשר או תשליכנו באחת הפחתים. ובן אם השכיר לו חמור סתם אפילו למשאוי, אינו יכול לומר לו הרי שלך לפניך, אלא חייב להעמיד לו בהמה אחרת. ואם אינו מעמיד לו בהמה אחרת, אינו חייב ליתן לו כלום מכל שכר הדרך שהלך עמו:
+<b>מתה או נשברה חייב.</b> המשכיר למכור העור והנבלה לכלבים ולהוסיף מעות ולהעמיד לו חמור. או ישכור לו אחר בדמי הנבילה, שהרי חמור זה שיעבד לו. או יחזיר לו שכרו:
+
+Mishnah 4
+
+<b>השוכר את הפרה לחרוש וכו׳</b> וכל כלי המחרישה לבעל הפרה, ונעריו הולכים עם בהמתו וחורשים בה:
+<b>נשבר הקנקן.</b> יתד המחרישה שבו הברזל:
+<b>חייב.</b> שהרים קשים לחרוש מן הבקעה מפני הסלעים שיש שם:
+<b>ודש בתבואה.</b> פטור אם החליקה:
+
+Mishnah 5
+
+<b>והביא עליה שעורים.</b> שהן קלים מחיטין:
+<b>חייב.</b> בקלקולה אם הוסיף שלשה קבין. ולא אמרינן הואיל והשעורים קלין יש לו להוסיף עד כדי כובד לתך חטין שהוא משא החמור:
+<b>מפני שהנפח קשה.</b> לבהמה כמשאוי. אע״פ שאין משאו כבד במשא החטין, הרי נפחן כנפח החטין והנפח כמשאוי:
+<b>לתך.</b> חצי כור. והכור שלשים סאין:
+<b>סומכוס אומר וכו׳</b> והלכה כסומכוס. ואם הוסיף פחות משיעור זה, פטור אם הוזק החמור, ונותן שכר התוספת בלבד:  
+
+Mishnah 6
+
+<b>כל האומנין.</b> קבלנים שמקבלים עליהם לעשות מלאכה בבתיהם:
+<b>שומרי שכר.</b> להתחייב בגנבה ואבידה. דבההיא הנאה דתפס ליה אאגרא הוי עליה שומר שכר:
+<b>וכולן שאמרו טול את שלך.</b> שכבר גמרתיו ואיני מעכבו לתפסו על שכרי ומאחר שתוליכנו תביא מעות, הרי הוא משם ואילך שומר חנם:
+<b>שמור לי ואשמור לך.</b> שמור לי היום ואשמור לך למחר. אבל שמור, לי אתה זה, ואני שומר לך זה האחר במקומו והכל בזמן אחד, זו שמירה בבעלים היא ופטור:
+<b>הנח לפני שומר חנם.</b> אבל הנח לפניך, או הנח סתם, אפילו שומר חנם לא הוי. דלא קביל עליה נטירותא בלל:  
+
+Mishnah 7
+
+<b>הלוהו.</b> מעות:
+<b>על המשכון שומר שכר.</b> בין הלוהו ואח״כ משכנו, בין משכנו ואחר כך הלוהו. ומאי שכר שכר מצוה:
+<b>הלוהו מעות שומר חנם.</b> דלית ליה לר׳ יהודה שכר מצוה לענין דינא:
+<b>הלוהו פירות שומר שכר.</b> דדרך פירות להרקיב. ואין הלכה כר׳ יהודה:
+<b>מותר אדם להשכיר.</b> לאחרים:
+<b>משכונו של עני.</b> שבידו:
+<b>להיות פוסק עליו.</b> שכר:
+<b>והולך.</b> תמיד ופוחת מן החוב. ודוקא במשכון דנפיש אגריה וזוטר פחתיה, כגון מרא וקרדום וכיוצא בהן. וכן הלכה:
+
+Mishnah 8
+
+<b>בין שומר חנם ובין שומר שכר ישבע.</b> קא סלקא [דעתיה] ישבע שלא פשע ויפטר:
+<b>רבי אליעזר אומר זה וזה ישבע וכו׳</b> כלומר, אף אני שמעתי מרבותי כר׳ מאיר דזה וזה ישבע, אבל תמה אני על זה ועל זה היאך נפטרין בשבועה, דשומר שכר היאך פטור בשבועה דלא פשע, הא בלא פשיעה נמי חייב, שאין זה אונס אלא דומיא דגניבה ואבידה שהן קרובים לפשיעה ולאונס. ועוד, אי שלא במקום מדרון נשברה, אפילו שומר חנם היכי מצי משתבע שלא פשע, הא ודאי פשיעה היא. ור״מ סבר, שבועה זו לא מן הדין היא אלא תקנת חכמים היא, שאם אי אתה פוטר המעביר חבית ממקום למקום מן התשלומין ע״י שבועה זו, אין לך אדם שיעביר חבית לחבירו ממקום למקום לפיכך תקנו שישבע שלא בכוונה שברתיה ויפטר:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>השוכר את הפועלים.</b> אינו רשאי לכופן. ואע״ג דטפא להו אאגרייהו משאר פועלים, לא מצי אמר להו האי דטפאי לכו אאגרייכו אדעתא דמקדמיתו ומחשכיתו בהדאי, דאמרי ליה האי דטפאת לן אדעתא דעבדינן לך עובדתא שפירתא:
+<b>במתיקה.</b> לפתן:
+<b>הכל כמנהג המדינה.</b> הכל לאתויי דוכתי דנהיגי פועלים למיכל ולמשתי בצפרא בביתו של בעל הבית קודם שיצאו למלאכתם, דאי אמר להו בעל הבית קדימו לעבידתייכו בשדה ואביא לכם מאכלכם שם, אמרי ליה לא, אלא עתה נאכל בבית קודם שנצא השדה כמנהג המדינה:
+<b>מעשה ברבי יוחנן בן מתיא.</b> בגמרא מפרש דחסורי מחסרא והכי קתני, ואם פסק להם מזונות, מזונות ריבה להם, כלומר, כיון דלא הוה צריך לאתנויי שהרי ממנהג המדינה היו אוכלים, ואתני בהדייהו ליתן להם מזונות, מזוני יתירי קאמר, ומעשה נמי ברבי יוחנן וכו׳:
+<b>בשעתו.</b> בעת מלכותו. דמלך והדיוט הוה:
+<b>שהם בני אברהם יצחק ויעקב.</b> וסעודתו של אברהם גדולה משל שלמה, דאילו אברהם שלשה פרים לשלשה אנשים, ובסעודת שלמה יהודה וישראל רבים כחול אשר על שפת הים:
+<b>עד שלא יתחילו במלאכה.</b> דאין כאן אלא דברים. דאילו משיתחילו לא תוכל לחזור:
+<b>רבן שמעון בן גמליאל אומר וכו׳</b> והלכה כרבן שמעון בן גמליאל:
+
+Mishnah 2
+
+<b>ואלו.</b> פועלים:
+<b>אוכלים מן התורה.</b> במה שעוסקין בו:
+<b>גמר מלאכה.</b> כשתולשין אותו. דכתיב (דברים כ״ד) ואל כליך לא תתן, בשעה שאתה נותן לכליו של בעל הבית אתה אוכל, דהיינו כשתולשין אותו:
+<b>ובתלוש מן הקרקע.</b> ואם מתעסק בדבר התלוש אוכל באותו דבר עד שלא נגמרה מלאכתו למעשר, אם הוא בר מעשר. או עד שלא נגמרה מלאכתו לחלה, אם הוא בר חלה. דאמר קרא (שם כ״ה) לא תחסום שור בדישו, ומדלא קאמר לא תדוש בחסימה, שמע מינה לאקושי חוסם לנחסם ונחסם לחוסם, מה נחסם שהוא שור אוכל בתלוש כשעושה בו מלאכה, כך חוסם שהוא אדם אוכל בתלוש כשעושה בו מלאכה, ומה חוסם וכו׳. ומה דיש מיוחד, דבר שהוא גדולי קרקע ולא נגמרה מלאכתו למעשר ובשעת גמר מלאכה פועל אוכל בו, אף כל דבר שהוא גידולי קרקע ולא נגמרה מלאכתו למעשר כשהוא בשעת גמר מלאכה פועל אוכל בו. יצא החולב והמחבץ והמגבן, שאינן גדולי קרקע. ויצא המבדיל התמרים והגרוגרות המחוברים יחד, שנגמרה מלאכתם למעשר. ויצא המנכש בשומים ובבצלים, שמסיר הקטנים שאינן גדלים לעולם מבין האחרים להרחיב מקום לגדולים, שאין זו שעת גמר מלאכה. שכל אלו וכיוצא בהן אין פועל אוכל בהן:  
+
+Mishnah 3
+
+<b>עד שיעשה בידיו ורגליו.</b> מה שור בידיו וברגליו אף פועל בידיו וברגליו, דהא אתקש חוסם לנחסם. ואין הלבה בר׳ יוסי ברבי יהודה:
+
+Mishnah 4
+
+<b>מפני השב אבדה לבעלים.</b> שלא יבטל ממלאכתו ויאכל:
+<b>אמרו פועלים אוכלים בהליכתן מאומן לאומן.</b> בשגמרו שורה זו והולכים להתחיל בחברתה. ואף על גב דההיא שעתא לאו שעת מלאכה היא, ניחא ליה לבעל הבית בהא:
+<b>וחמור כשהיא פורקת.</b> בהליכתה אוכלת ממשאוי שעל גבה עד שתהא פורקת:
+
+Mishnah 5
+
+<b>אפילו בדינר.</b> אפילו היא שוה דינר:
+<b>לא יאכל פועל יותר על שכרו.</b> דאמר קרא בנפשך, כשכירותו, שעליו הוא מוסר את נפשו לעלות בכבש וליתלות באילן:
+<b>מלמדין.</b> אומרים לו דרך עצה הוגנת. ותנא קמא פליג אחכמים ואמר אין מלמדין. והלכה כחכמים:
+<b>ויהא סותם את הפתח.</b> שימנעו מלשכרו:
+
+Mishnah 6
+
+<b>קוצץ.</b> ליטול מעות ולא יאכל:
+<b>על ידי עצמו.</b> בשביל עצמו:
+<b>מפני שיש בהן דעת.</b> וידעי וקא מחלי:
+
+Mishnah 7
+
+<b>נטע רבעי.</b> פירות של אילן בשנה הרביעית, שאינן נאכלין אלא בירושלים או פודה אותן ומעלה הדמים לירושלים:
+<b>נתפרסו עיגוליו.</b> עיגולי דבלה שנתפרדו ושכר פועלים לחברן, או חביות שנפתחו ושכר פועלים לסתמן:
+<b>הרי אלו לא יאכלו.</b> שכבר נגמרו מלאכתם והוקבעו למעשר והרי הן טבל:
+
+Mishnah 8
+
+<b>שומרי פירות.</b> שומרי גיתות וערימות ופירות תלושים. אבל שומרי גנות ופרדסים, אין אוכלים לא מהלכות מדינה ולא מן התורה, דשומר לאו כעושה מעשה דמי:
+<b>מהלכות מדינה.</b> שכבר נהגו כן:
+<b>נשבע על הכל.</b> על כל המאורעות הכתובות בשאר שומרים לחיוב, נשבע שכך עלתה לו ופטור:
+<b>משלם את הכל.</b> גניבה ואבידה ואונסים:
+<b>נושא שכר וכו׳</b> וכולהו נפקא לן מקראי פרשת ואלה המשפטים. פרשה ראשונה כי יתן איש אל רעהו וגו׳ נאמרה בשומר חנם, שכן פטר בו גנבה ואבדה. שניה, כי יתן איש אל רעהו חמור או שור או שה נאמרה בשומר שכר, שכן חייב בו גנבה ואבדה, דכתיב בה אם גנב יגנב מעמו ישלם לבעליו, אין לי אלא גניבה, אבידה מנין, תלמוד לומר אם גנב יגנב, מכל מקום. ועוד, קל וחומר, ומה גניבה שקרובה לאונס חייב, אבידה שקרובה לפשיעה לא כל שכן. ושוכר, כיון שאין כל הנאה שלו דינו כשומר שכר. והשואל, מפורש בפרשה שלישית וכי ישאל איש מעם רעהו ונשבר או מת בעליו אין עמו שלם ישלם:  
+
+Mishnah 9
+
+<b>זאב אחד אינו אונס.</b> ונושא שכר ושוכר חייבין עליו. דכתיב הטרפה לא ישלם, יש טרפה שהוא משלם ויש טרפה שאינו משלם:
+<b>בשעת משלחת זאבים.</b> בשחיה רעה משולחת קופצת היא על אדם אחד. ואין הלכה כרבי יהודה ולא כידוע הבבלי:
+<b>הלסטים.</b> חד לסטים הרי זה אונס:
+
+Mishnah 10
+
+<b>סגפה.</b> עינה אותה ברעב או שהושיבה בקיץ בחמה ובחורף בצנה:
+<b>עלתה לראשי צוקין.</b> שתקפתו ועלתה לראשי הרים גבוהים:
+<b>מתנה שומר חנם להיות פטור משבועה.</b> והאי לאו מתנה על מה שכתוב בתורה הוא, אלא שאומר לו אי אפשי להיות שומר לך אלא בכך. ושומר לא נחית לשמירה עד דמשיך לבהמה, והאי כי משך כבר פירש על מנת שאין לו עליו שבועה, ולא שעבד נפשיה לירד בתורת שומרין אלא למקצת, ולמה שירד ירד:  
+
+Mishnah 11
+
+<b>כל המתנה על מה שכתוב בתורה תנאו בטל.</b> כולה מתניתין ר׳ מאיר היא דסבר המתנה על מה שכתוב בתורה אפילו בדבר שבממון תנאו בטל. ואינה הלכה. אלא בדבר שבממון אפילו שהתנה על מה שכתוב בתורה תנאו קיים:
+<b>כל תנאי שיש בו מעשה מתחלה.</b> שהקדים מעשה שיש עליו לעשות לתנאי שהוא מבקש ממנו, כגון הרי מעשה זה שלך אם תעשה דבר פלוני, דלא דמי לתנאי בני גד ובני ראובן אם יעברו ונתתם היינו תנאי קודם למעשה:
+<b>תנאו בטל.</b> והוי מעשה קיים ואע״פ שלא קיים בעל התנאי את התנאי:
+<b>וכל שאפשר לו לקיימו בסופו.</b> והיה תנאי קודם למעשה:
+<b>תנאו קיים.</b> אבל אי אפשר לו לקיימו, התנאי בטל והמעשה קיים, שאינו אלא במפליג בדברים, שאין בלבו לשום תנאי אלא להקניט בעלמא מרחיק ודוחה את חבירו בדברים:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>השואל את הפרה ושאל בעלה עמה.</b> אם היו בעלים של פרה אצל השואל לעשות מלאכתו, בין שהיו שאולים אצלו או שכורים, בין באותה מלאכה של פרה בין לעשות מלאכה אחרת, אם מתה פטור:
+<b>שנאמר אם בעליו עמו לא ישלם.</b> והכי משמע אם בעל השור עמו עם השואל, שהוא שאול או שכור לי לעשות מלאכתו בשעה שהשאיל לו פרתו, לא ישלם:
+<b>אבל שאל את הפרה כו׳</b> אם היה עמו בשעת אונסים ולא היה עמו בשעת שאלה, חייב, דלא הוי שאלה בבעלים לאפטורי אא״כ היה עמו בשעת שאלה:
+<b>שנאמר בעליו אין עמו שלם ישלם.</b> והכי אשמועינן קרא בעליו, אין עמו בשעת שאלה אע״פ שהיה עמו בשעת שכירה ומיתה שלם ישלם:  
+
+Mishnah 2
+
+<b>המשאיל אומר שאולה מתה.</b> ואתה חייב באונסיה:
+<b>איני יודע.</b> שמא שכורה מתה. ופטור אני מן האונסים:
+<b>חייב.</b> הא מתניתין לא אפשר לאוקמה כמשמעה, דהא קיימא לן מנה לי בידך והלה אומר איני יודע ישבע שבועת היסת שאינו יודע ופטור. להכי מוקמינן לה בגמרא כגון שיש עסק שבועה דאורייתא ביניהם, כגון דאמר ליה שתי פרות מסרתי לך, חד יומא בשאלה וחד יומא בשכירות, ומתו תרוייהו בעידן שאלה. ואמר ליה שואל, חדא אין, בעידן שאלה מתה, וחדא לא ידענא. והוי ליה מודה במקצת וחייב שבועה, ומתוך שאינו יכול לישבע משלם. ודמיא להך מנה לי בידך ואמר ליה היאך חמשין ידענא וחמשין לא ידענא, הוי ליה מחוייב שבועה ואינו יכול לישבע ומתוך שאינו יכול לישבע משלם:
+<b>ישבע השוכר ששכורה מתה.</b> הא נמי לא אפשר לאוקמה כמשמעה, דהא קיי״ל טענו חטים והודה לו בשעורים פטור אף מדמי שעורים, והכי נמי מה שהודה לו לא טענו ומה שטענו לא הודה לו, ומה מקום יש לשבועה זו. להכי מוקמינן בגמרא, דשבועה זו על ידי גלגול, דאמר ליה אשתבע לי שבועת השומרים שאתה חייב לישבע לי דכדרכה מתה, ומגו דמשתבע דכדרכה מתה משתבע נמי על ידי גלגול דשכורה מתה:
+<b>יחלוקו.</b> מתניתין סומכוס היא דאמר ממון המוטל בספק חולקים. ואינה הלכה. אלא הלכה המוציא מחבירו עליו הראיה, וישבע הנתבע שאינו יודע ופטור:  
+
+Mishnah 3
+
+<b>ביד בנו.</b> המשאיל שלחה לשואל ביד בנו ועבדו ושלוחו של משאיל:
+<b>או ביד בנו ועבדו ושלוחו של שואל.</b> פטור אם מתה בדרך. והאי שלוחו של שואל איכא דמוקי לה (בב״ק דף ק״ד) בשכירו ולקיטו שדר בביתו. אבל לא עשאו שליח בעדים. דאי איכא עדים דשליח שוייה, חייב השואל באונסיה משמסרה לו. ואיכא דאמרי אפילו עשאו שליח בעדים אינו מתחייב על ידו באונסים, דהכי קאמר ליה, אינש מהימנא הוא אי בעית לשדורי בידיה שדר:
+<b>אמר לו השואל שלחה לי וכו׳</b> ביד עבדך, חייב. האי עבדך בעבד עברי קאמר, דאילו עבד כנעני יד עבד כיד רבו והוי כאילו לא יצאת מרשות משאיל וכאילו המשאיל עצמו הוליכה לו ופטור השואל אם נאנסה בדרך:
+<b>וכן בשעה שמחזירה.</b> אם שלח השואל ביד בנו ועבדו או שלוחו או ביד בנו ועבדו ושלוחו של משאיל, לא יצאת מרשותו של שואל עד שתבא ליד המשאיל, ואם נאנסה בדרך, חייב. אמר לו המשאיל שלחה לי, או שאמר השואל הריני משלחה וכו׳, ואמר לו המשאיל שלח, ושלחה ונאנסה בדרך, פטור. ומתניתין דוקא כשמחזירה בתוך ימי שאלתה שהוא חייב באונסיה. אבל אם החזירה לאחר ימי שאלתה, דין שומר שכר יש לו [הואיל ונהנה ממנה] ולא דין שואל, ואם שלחה ביד בנו ועבדו או שלוחו. בין שלו בין של משאיל, ונאנסה בדרך, פטור:  
+
+Mishnah 4
+
+<b>המוכר שפחתו וילדה.</b> דעבד כנעני נקנה בכסף, וכשנתן המעות נקנית לו השפחה בכל מקום שהיא. ואין ידוע אם עד שלא ילדה נתן הכסף והעובר שלו, או לאחר שילדה והולד של בעלים. אבל פרה אינה נקנית בכסף אלא במשיכה, וכיון דמשך מידע ידע אי ילדה כבר אי לא ילדה, להכי איצטריך למתני המחליף, דעל ידי חליפין כיון שמשך האחד נקנה האחר בכל מקום שהוא, לפיכך אין ידוע אם ילדה אם לא ילדה:
+<b>יחלוקו.</b> ומתניתין סומכוס היא, ולית הילכתא כוותיה:
+<b>זה אומר גדול וזה אומר קטן.</b> זה אומר דמי עבד גדול וזה אומר דמי עבד קטן. דאילו עבד ממש. הא קיימא לן דאין נשבעין על העבדים. ועוד, מה שטענו לא הודה לו ומה שהודה לו לא טענו, ולא היה כאן מקום לשבועה:  
+
+Mishnah 5
+
+<b>המוכר זיתיו לעצים.</b> שיקוץ אותן לשרפם, והשהה אותן בקרקע:
+<b>ועשו.</b> זיתים רעים שאין בסאה שלהם רביעית שמן:
+<b>הרי אלו של בעל הזיתים.</b> דבפחות מרביעית לא קפדי אינשי. ורביעית שאמרו, חוץ מן ההוצאה שהוא מוציא במסיקתן ובעצירתן. ומתניתין בשמכר זיתיו על מנת לקוץ סתם. אבל אם אמר לו לקוץ מיד, אפילו פחות מרביעית לבעל הקרקע. ואם אמר לקוץ לכשתרצה, אפילו יותר מרביעית לבעל הזיתים:
+<b>וזה אומר ארצי גידלה יחלוקו.</b> בגמרא מוקי לה כגון ששטף נהר הזיתים עם גושיהן, דהיינו עם הקרקע שסביבותיהן שהן יכולים לחיות על ידו, ומפני כן הם פטורים מערלה. וכל שלש שנים הראשונות הוא דיחלוקו, דאע״ג דקרקע של זה מגדלן, מכל מקום אי לאו גושיהן לא הוי מצי אכיל מנייהו משום ערלה. אבל לאחר שלש שנים הכל לבעל הקרקע, דאמר ליה, אי אנא נטעי, לאחר שלש מי לא הוה אכילנא:  
+
+Mishnah 6
+
+<b>המשכיר בית לחבירו.</b> סתם: 
+<b>בימות הגשמים אינו יכול להוציאו מן החג ועד הפסח ובימות החמה שלשים יום.</b> כלומר, אם בא להוציאו קודם הפסח צריך שיודיענו שלשים יום מימות החמה, דהיינו מט״ו באלול שמשם שלשים יום עד החג שהוא התחלת ימות הגשמים. ואם לא הודיעו מט״ו באלול, אינו יכול להוציאו עד הפסח. וממילא שמעינן שהמשכיר בית סתם בימות החמה, צריך להודיעו שלשים יום קודם שיוציאנו:
+<b>ובכרכים.</b> שהכל נמשכים שם לגור והבתים אין מצויין לשכור, צריך להודיעו י״ב חודש קודם יציאתו, בין בימות החמה בין בימות הגשמים. וכשם שמשכיר צריך להודיע, כך שוכר צריך להודיע, בעיירות שלשים יום ובכרכים שנים עשר חודש. ואם לא הודיעו אינו יכול לצאת אלא נותן לו שכרו:
+<b>של נחתומים ושל צבעים שלש שנים.</b> מפני שהקיפן מרובה לזמן ארוך. והלכה כרבן שמעון בן גמליאל:
+
+Mishnah 7
+
+<b>ובנגר.</b> שנועלין בו את הדלת ותוחבים אותו בקורת האסקופה:
+<b>הזבל של בעל הבית.</b> וכגון שנעשה זבל מתורי דאתו מעלמא. דאי מתורי דשוכר, הזבל של השוכר:
+<b>היוצא מן התנור.</b> אפר ונעשה זבל:
+
+Mishnah 8
+
+<b>נתעברה לשוכר.</b> לא ירבה לו שכר חודש, שהעיבור בכלל שנה:
+<b>מעשה בצפורי.</b> בגמרא פריך, מעשה לסתור, דהא רישא תנא או כולה דשוכר או כולה דמשכיר, ומייתי מעשה דיחלוקו. ומשני, חסורי מחסרא והכי קתני, ואם אמר לו בי״ב זהובים לשנה מדינר זהב לחודש, יחלוקו, דלא ידעינן אי תפוס לשון ראשון או לשון אחרון, ומעשה נמי וכו׳. ואין הלכה כרשב״ג ור׳ יוסי. אלא הלך אחר פחות שבלשונות. דקרקע בחזקת מרה קיימא. לפיכך כולו למשכיר, בין שהיה לשון ראשון פחות בין שהיה לשון אחרון פחות:  
+
+Mishnah 9
+
+<b>חייב להעמיד לו בית.</b> [לימי שכירתו]:
+<b>היה גדול לא יעשנו קטן וכו׳</b> והוא דהראה לו בית ואמר לו בית כזה אני משכיר לך. אבל העמידו על הבית ואמר לו בית זה אני משכיר לך, ונפל, אינו חייב לבנותו. ואם אמר לו בית סתם, יעמיד לו מקום שיקרא בית, בין גדול בין קטן:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>המקבל שדה.</b> באריסות, למחצה לשליש ולרביע. או בחבירות, כך וכך כורין לשנה:
+<b>לחרוש אחריו.</b> אחר הקצירה או העקירה, כדי להפוך שרשים של עשבים רעים שבה וימותו:
+<b>ובקנים.</b> המעמידים את הגפנים:
+<b>ושניהם מספקים את הקנים.</b> מה טעם אמר, מה טעם חולקים בקנים, לפי ששניהם מספקים את הקנים החדשים בבל שנה:
+
+Mishnah 2
+
+<b>בית השלחין.</b> קרקע יבשה שאין די לה מי גשמים:
+<b>או בית האילן.</b> ובשביל האילן היא חביבה על האריס, שנוטל חלק בפירות בלא טורח:
+<b>יבש המעין.</b> שבה. שממנו משקין אותה:
+<b>מן חכורו.</b> אם קבלה בחכירות כך וכך כורין לשנה. דמעיקרא לא גלי דעתיה דמשום מעין או אילן טפי לה בחכירותיה:
+<b>חכור לי בית השלחין זו.</b> גלי דעתיה דבשביל שהיא בית השלחין טפי לה וחכרה ממנו:
+
+Mishnah 3
+
+<b>המקבל שדה.</b> למחצה לשליש ולרביע:
+<b>והובירה.</b> שלא חרש בה ולא זרעה:
+<b>אם אוביר.</b> אעשנה בורה:
+<b>ולא אעביד.</b> ולא אעשה בה פעולה הראויה לה:
+<b>אשלם במיטבא.</b> כפי מה שהיתה ראויה לעשות אם היתה חרושה וזרועה כראוי:
+
+Mishnah 4
+
+<b>ולא רצה לנכש.</b> לנקות התבואה מעשבים רעים, שמתישים כח הקרקע ומעכבין התבואה מלעלות:
+<b>מה איכפת לך.</b> אם יחסר חלקי שהעשבים מכחישין השבלים, אתן לך חכירות כך וכך כורין שפסקתי עמך:  
+
+Mishnah 5
+
+<b>המקבל שדה מחבירו.</b> למחצה לשליש ולרביע כאריס:
+<b>ולא עשתה.</b> תבואה אלא מעט. ובא לו האריס למנוע מלהתעסק בה עוד, שאין בה כדי טרחו:
+<b>אם יש בה כדי.</b> לעשות מתבואתה כרי. שיש בו כדי לכסות הרחת שזורים בה התבואה, והוא קרוב לסאתים. חייב לטפל בה בעל כרחו:
+<b>מה קצבה בכרי.</b> אין קצבה זו ראויה שתהיה שדה גדולה בשיעור כרי ושדה קטנה בשיעור כרי. ואינה דומה טיפולה של שדה גדולה לטיפולה של שדה קטנה:
+<b>אלא אם יש בו כדי נפילה.</b> כלומר כשיעור מה שזרע בה, חייב לטפל בה. ואין הלכה כרבי יהודה:
+
+Mishnah 6
+
+<b>המקבל שדה.</b> בחכירות כך וכך כורין:
+<b>מכת מדינה.</b> שאכל חגב, או נשתדפו רוב שדות של אותה מדינה או אותה בקעה:
+<b>אינו מנכה.</b> דאמר לו מזלך גרם:
+<b>בין כך ובין כך.</b> אפילו היא מכת מדינה אינו מנכה. שעל המעות לא נגזרה גזירה:
+
+Mishnah 7
+
+<b>ולקתה.</b> שהיו החטים שדופות:
+<b>נותן לו.</b> עשרה כורים שפסק עמו מחטים שדופות הללו. ולא מצי היאך למימר ליה חטים יפות קא בעינא מינך:
+
+Mishnah 8
+
+<b>המקבל שדה מחבירו לזרעה שעורים.</b> בחכירות כך וכך שעורים או חטים או מעות:
+<b>לא יזרענה חטים.</b> שהחטים מכחישות הקרקע [יותר] מן השעורים:
+<b>רשב״ג אוסר.</b> שקשה לקרקע כשזורעים אותה שנה ממין זה ושנה ממין אחר. ולענין פסק הלכה הכל לפי הקרקע ולפי המקום. אם התנה עמו בדבר שמכחיש הקרקע מעט אינו יכול לשנות ולזרוע דבר שמכחיש הרבה. ואיפכא שרי:
+
+Mishnah 9
+
+<b>לשנים מועטות.</b> פחות משבע שנים:
+<b>לא יזרענה פשתן.</b> שזרע פשתן מכחיש בארץ הרבה ושרשיו נשארים בקרקע עד שבע שנים:
+<b>ואין לו בקורת שקמה.</b> עץ תאנה של יער הוא, וקוצצים ענפיו לקורות הבנין, והם חוזרים וגדלים, ופחות משבע שנים אינן נעשות קורות. הלכך קבלה לפחות משבע שנים לא יקוץ קורות שבה, דלאו אדעתא דקורות נחית, דבשנים מועטות אינם חוזרים לקורות. אבל קבלה לשבע שנים, שנה ראשונה זורעה פשתן וקוצץ שקמה שבה:
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+<b>שכיר יום גובה כל הלילה.</b> שלאחריו, שנאמר (ויקרא י״ט:י״ג) לא תלין פעולת שכיר אתך עד בקר. ואי אפשר לומר שבשכיר לילה מדבר, שהרי אין שכירות משתלמת אלא בסופה, דכתיב (שם כ״ה) כשכיר שנה בשנה, ודרשינן מינה [בבא מציעא ס״ה ע״א] שכירות של שנה זו משתלמת בתחילת שנה אחרת. אלמא לא משתעבד ליה לשכיר יום עד שקיעת החמה. וכי כתיב לא תבא על כרחך בשכיר לילה תוקמיה, שנשתעבד לו לבוקר משכלתה שכירותו. וכן לא תלין נמי לא תוקמיה בשכיר לילה, דהא לא משתעבד ליה עד הבוקר:
+<b>שכיר שעות גובה כל היום וכל הלילה.</b> הכי קאמר, שכיר שעות דיום גובה כל היום, שכיר שעות דלילה גובה כל הלילה:
+<b>שכיר שבוע.</b> שמיטה:
+<b>יצא ביום.</b> שכלתה שכירותו לבוקר או ביום, גובה כל היום. וכיון ששקעה חמה עובר עליו:
+<b>יצא בלילה.</b> שכלתה שכירותו בלילה:
+<b>גובה כל הלילה וכל היום.</b> דכיון דמשכה פעולתו משתחשך הוי ליה שכיר לילה, ואינו עובר עליו בבוקר עד למחרת בשקיעת החמה:
+
+Mishnah 12
+
+<b>אחד שכר בהמה ואחד שכר כלים.</b> דכתיב לא תלין פעולת שכיר אתך, כל שפעולתו אתך, ואפילו בהמה וכלים:
+<b>לא תבעו אינו עובר עליו.</b> דכתיב אתך, לדעתך שלא מדעתו:
+<b>המחהו.</b> נתקו מאצלו והעמידו אצל חנוני ואמר לו תן לפועל זה בדינר פירות ואני אשלם, או אמר לשלחני תן לו בדינר מעות:
+<b>אינו עובר עליו.</b> דכתיב אתך, ולא שהמחהו אצל חנוני:
+<b>שכיר בזמנו נשבע ונוטל.</b> משום דבעל הבית טרוד בפועליו ולפעמים סבור שנתן והוא לא נתן, שקלוה לשבועה מבעל הבית ושדיוה אשכיר:
+<b>שלא בזמנו.</b> אף על גב דבעל הבית טרוד בפועליו, כי מטא זמן חיוביה רמי אנפשיה ומדכר, ולא חשיד בעל הבית שהוא עובר על בל תלין:
+<b>גר תושב.</b> שקבל עליו שלא לעבוד ע״ז ואוכל נבלות. אין בו משום לא תלין, דכתיב ברישא דקרא רעך, רעך ולא גר תושב:  
+
+Mishnah 13
+
+<b>המלוה את חבירו.</b> והגיע זמן ולא פרעו:
+<b>לא ימשכננו.</b> ליקח ממנו משכון בעל כרחו ואפילו בשוק, אלא ע״י שליח בית דין, שיקח ממנו ברשות ב״ד:
+<b>ולא יכנס לביתו.</b> אפילו שליח ב״ד לא יכנס לביתו. וכל שכן בעל חוב עצמו:
+<b>היה לו שני כלים.</b> וחובו כנגד שניהם ומשכנו בשניהם:
+<b>נוטל אחד ומחזיר אחד.</b> בשעה שהוא צריך לזה, יחזירנו ויעכב השני אצלו, כדמפרש ואזיל, מחזיר את הכר בלילה ואת המחרישה ביום:
+<b>מת.</b> הלוה. אין משיב העבוט ליורשים, שאין כאן מצות השבת העבוט, דהשב תשיב לו את העבוט כתיב (דברים כ״ד:י״ג), לו ולא ליורש:
+<b>עד שלשים יום.</b> זמן בית דין. ואין הלכה כרבן שמעון בן גמליאל:
+<b>בין שהיא עניה בין שהיא עשירה וכו׳</b> משום דאיכא למאן דאמר, עניה הוא דאין ממשכנין, שמתוך שאתה צריך להחזיר לה והיא נכנסת ויוצאת אצלך, אתה משיאה שם רע בשכנותיה, אבל עשירה דליכא למימר הכי, אימא ממשכנין, קמשמע לן האי תנא דלא, דכתיב לא תחבול בגד אלמנה, אחד עניה ואחד עשירה במשמע:
+<b>משום שני כלים.</b> העליונה רכב. והתחתונה רחים:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>הבית והעליה של שנים.</b> הבית של אחד, ועלייה של אחר:
+<b>שניהם חולקים.</b> לפי שאין ניכר אלו אבנים של עליון ואלו אבנים של תחתון:
+<b>ורואים אלו אבנים הראויות להשתבר.</b> שאם נחבט הבית מיסודו ונפל תחתיו, יש לדעת שהתחתונות נשברו. ואם עליונו של כותל נפל להלן ממנו הרבה, העליונות נשברו, שנפלו ממקום גבוה, והתחתונות שלימות שנפלו ממקום נמוך. ורישא דתנא שניהם חולקים, מיירי שנפל הכותל בלילה ופנו את האבנים מיד, וליכא למיקם אי בחבסה נפל ותתאה אתבור, אי בחבטה נפל ועלייתא אתבור:
+<b>מקצת אבניו.</b> והן שלמות:
+<b>נוטלן.</b> וכגון שהלה טוען בקצת מהן שהוא אמת, ובקצת אומר שאינו יודע, שכיון שהוא מודה במקצת הוה ליה מחוייב שבועה דאורייתא ואינו יכול לישבע, וכל המחוייב שבועה ואינו יכול לישבע משלם. אבל אם אמר על כולן איני יודע, ישבע שאינו יודע וחולק עם חבירו בשוה:  
+
+Mishnah 2
+
+<b>הבית והעליה.</b> המשכיר לחבירו עלייה שעל גבי ביתו ואמר לו עלייה זו שעל גבי בית זה אני משכיר לך, ונפחתה העלייה ארבעה טפחים על ארבעה טפחים, דהשתא אם בא זה להשתמש בעלייה צריך שישתמש חציו למעלה וחציו למטה:
+<b>ואין בעל הבית רוצה לתקן.</b> העלייה:
+<b>הרי בעל העליה יורד ודר למטה.</b> לגמרי. דהא שעבד ביתא לעלייה. ולא כפינן ליה לדור חציו למעלה וחציו למטה:
+<b>מעזיבה.</b> טיח של טיט שנותנים על התקרה. רבי יוסי סבר מעזיבה אשוויי גומות היא, ואשוויי גומות על העליון לאשוויי. ורבנן סברי מעזיבה אחזוקי תקרה היא, ואחזוקי תקרה תחתון בעי לאחזוקי. והלכה כחכמים:
+
+Mishnah 3
+
+<b>הבית והעליה של שנים.</b> בית של זה ועלייה של זה:
+<b>אמר בעל עליה לבעל הבית לבנות.</b> החומה והתקרה התחתונה המוטלין עליו לבנות:
+<b>בונה את בית.</b> ותקרה התחתונה שעליו, ויושב בבית עד שיתן לו יציאותיו, ואחר כך יוצא ממנו ובונה עלייתו:
+<b>אמר רבי יהודה אף זה דר בתוך של חבירו.</b> אם כן הוא, בעל העלייה זו כשזה מחזיר לו יציאותיו נמצא שדר כל הימים הללו בתוך של חבירו. ואף על פי שזה אינו חסר דהא בלאו הכי לא הוי בני לה, מכל מקום זה נהנה, שאלולי בית זה לא היה לו מקום לדור שם. וקסבר זה נהנה וזה אינו חסר, חייב:
+<b>אלא בונה את הכל, ומקרה את העליה.</b> למעלה וכל הצריך לה:
+<b>ויושב בבית.</b> התחתון, דהוי ליה זה לא נהנה, שהרי עלייתו מוכנת לו לדור בה, וזה לא חסר, דהא לא הוה בני לה ולא חויא ליה:  
+
+Mishnah 4
+
+<b>בית הבד.</b> בית לעצור זיתים:
+<b>וגנה אחת על גביו.</b> ובית הבד של אחד וגינה של אחר:
+<b>ונפחת.</b> בארבעה טפחים על ארבעה טפחים ואינו ראוי לזרוע כבתחילה:
+<b>כיפין.</b> תקרה עשויה בעגול במין קשת ועליה יתן בעל הגנה עפר ויזרע:
+<b>פטור מלשלם.</b> דמאי הוה ליה למיעבד, אנוס הוא:
+<b>נתנו לו זמן.</b> בית דין, שלשים יום לסתור ולקוץ:
+
+Mishnah 5
+
+<b>ונפל.</b> לתוך גינת חבירו:
+<b>הגיעוך.</b> זכה בהן ופנה אותן לעצמך:
+<b>אין שומעין לו.</b> אם אין זה רוצה אין קונה אותן, וחייב הלה לפנותן:
+<b>בתבן ובקש.</b> ללקט לו משלו או משל הפקר:
+<b>אין שומעין לו.</b> אע״ג דבכל דוכתא אית לן שוה כסף ככסף, גבי שכיר אינו כן, דלא תלין פעולת שכיר כתיב, אמאי דאתני בהדיה משמע:
+<b>המוציא מוציא והמזבל מזבל.</b> כשזה מוציאו מן הרפת לרשות הרבים יהא מוכן הנושאו לזבל, ואינו רשאי להשהותו שם:
+<b>גובלין טיט.</b> לתת מיד בבנין:
+<b>והבונה בונה.</b> מקבלן מיד המביא ובונה:
+<b>מתקן.</b> מזמן ברה״ר כל שלשים יום, ואינו חייב בנזקין. ואין הלכה כרשב״ג:
+
+Mishnah 6
+
+<b>שתי גינות.</b> של שני בני אדם סמוכות זו לזו. האחת קרקעיתה גבוה, ושאצלה קרקעיתה נמוך:
+<b>והירק בנתים.</b> בזקיפת הגובה, שזו גבוה מזו:
+<b>של עליון.</b> שהרי עפרו הוא ומשלו הוא יונק:
+<b>של תחתון.</b> שעל אוירו היא מונחת:
+<b>מאחר ששניהם יכולים למחות.</b> שלא יהא ירק זה כאן. עליון ליטול עפרו, ותחתון למלאות גינתו:
+<b>רואין מהיכן ירק זה חי.</b> ממקום שהוא יונק וגדל. ולו ינתן:
+<b>כל שעליון יכול לפשוט ידו וליטול הרי אלו שלו.</b> כדקאמר רבי מאיר. הואיל ומעפרו הוא חי:
+<b>והשאר של תחתון.</b> דעליון גופיה אפקורי מפקיר ליה לגבי דתחתון. שגנאי הוא לו ליטול רשות ליכנס לתוך של חבירו וללקחו. והלכה כרבי שמעון:
\ No newline at end of file
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@@ -0,0 +1,663 @@
+Bartenura on Mishnah Eduyot
+ברטנורא על משנה עדיות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Eduyot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שמאי אומר כל הנשים דיין שעתן – All the women who see [menstral] blood know their hour to defile what is pure that they came in contact with from the time of their seeing [blood] and onward. And we don’t say that before this also, that there was blood in the walls of her womb that had been established and that she was impure even before this, for all women defile in with their vagina, and even though blood had not exited outside. And the reason of Shammai is that he did not suspect that perhaps, before this there had been blood, for if you say this, the heart of a man smites him (i.e., he has no clear conscience) all the time of intercourse and he separates himself from his wife, and it is found that the daughters of Israel would refrain from engaging in [the Mitzvah] of “being fruitful and multiplying.”
+מפקידה לפקידה – She checked today and found herself to be pure, and checked at the end of the week and found herself to be impure. We are suspicious of her physical contact from the first examination and onwards, lest with the removal of her hand, she saw that the walls of her womb established her presumptive condition [of cleanness], and we do not worry about refraining from “being fruitful and multiplying”, for specifically, for purity that we defile them from one examination to the next examination, and not to her husband, for Shammai says: if we make her defiled from her purity, the heart of man smites him (i.e., he has no clear conscience) and he would separate also from sexual intercourse.
+לא כדברי זה ולא כדברי זה – not according to the words of Shammai who is more lenient and does not make a tence for his words, and not according to the words of Hillel, who went beyond his measures (i.e., extended the restrictions of the law too far – see Talmud Niddah 4b) who was too strict, for certainly, all these “many days” (according to Hillel) do not establish that the walls of the womb are [filled with] blood.
+מעת לעת ממעטת על יד מפקידה לפקידה – two times were mentioned with regard to the woman to defile that which is pure retroactively, and he went after the liberal of both opinions. For if “from one (i.e., the present) examination” to the [last] examination is greater than from one term of twenty-four hours (of retrospective uncleanness) [reduces the term of the interval from one examination to the other], we go after one from twenty-four hour period to the previous one, and we don’t defile other than those pure things that she came in contact with from yesterday at that hour. But if the period “from one term of twenty-four hours is greater than from one examination to the one that preceded it, such as when she checked herself in the morning and found herself to be pure, and in the evening, found herself to be impure, we don’t defile anything other than those pure things that were from the examination in the morning and beyond. And the Halakha is according to the Sages.
+על יד – of another, like “Next to him” in the Book of Ezra (actually – it is Nehemiah 3:8, which is like (verse 16): “And after him.”
+וסת – fixed (i.e., regular time of menstruation), for it was established for her the time of menstruation three times, and she checked at the time of her regular time of menstruation and found herself to be impure, she knows her time, and we don’t worry that perhaps before this it occurred, for certainly, her time of menstruation comes on time.
+והמשמשת בעדים הרי זו כפקידה – Two things are taught and this is how it should be understood: She who uses evidences – a piece of cloth used by women for ascertaining their condition of cleanness or uncleanness that is to say, it is Mitzvah upon each and every woman to use two pieces of evidence which she checks with them, one before sexual intercourse and once after sexual intercourse.
+הרי זו כפקידה – the evidence that is after sexual intercourse is considered like an examination.
+ממעטת על יד מעת לעת ועל יד מפקידה לפקידה – for you might have thought lest she sees a drop of blood like a mustard seed and ends up takes a handful of semen and that it would not be considered an examination, our Mishnah comes to tell us, that until after sexual intercourse, it is considered like an examination, but the evidence used before sexual intercourse is not like an examination, and because she is restless, that is she is anxious to have sex, she does not bring it into the holes and fissures [of her vagina].
+
+Mishnah 2
+
+מקב לחלה – dough which has in it a Kab is liable for [separating] Hallah.
+קב ומחצה חייבים בחלה – which are seven Logs and an egg and one-fifth of an egg, according to the Wilderness measure. And this is an Omer as a capitation tax, one-tenth of an Ephah which is liable for Hallah, as it is written (Numbers 15:20): “As the first yield of your baking, [you shall set aside a loaf as a gift….],” according to the dough of the wilderness. And they added one-sixth for the Jerusalem [measure], so that it was found that six Wilderness [Logs] become five Jerusalem [logs], and the Log that remains and the egg and the one-fifth egg go up to the Jerusalem Log, for the Wilderness log is [equal to] six eggs, which are given as five large eggs. It is found that the Log is missing one large egg. Give an egg and one-fifth of an egg in place of he large egg, for the one-fifth egg which is one-sixth from the outside additional on the egg, it is found that six large eggs which are a large Log, since six large Logs are one and-one-half Kabs.
+משהגדילו המדות – This is the Sepphoris measure, which they added one-sixth on that of the Jerusalem [measure], so it is found that the six Logim are five, which are five-fourths of a Kab, as the Kab is equivalent to four Logs.
+חמשה ועוד חייבים – for as Rabbi Yosi holds, the Wilderness measure were larger eggs than ours by one-twentieth of an egg for each egg. And the Halakha is according to the Sages, that a Jerusalem Kab and one-half which equals six Jerusalem Logs which are the Wilderness seven Logs and an egg and one-fifth of an egg, which is the measure [required] for Hallah. And they are forty-three eggs and one-fifth of an egg. And Maimonides cut and examined and checked and found that the weight of five hundred and twenty of most of the commentators from the flour of wheat is the measure of flour that is obligated for Hallah. And the weight of most of the commentators was known in Egypt today and throughout the Land of Israel, which is the weight of nearly sixty-one grains of barley.
+
+Mishnah 3
+
+הין – twelve Logs
+פוסלין את המקוה – if they (i.e., drawn water) fell into it prior to its measure being completed. But after it was completed, even if he cast into it all the drawn water that is in the world, they would not make it (i.e., the Mikveh) invalid.
+שחייב אדם לומר בשלון רבו – that is to say, the word "הין" /”hin” is not the language of the Mishnah, but rather is the language of the Torah, but that is what he heard from his teachers Shemaiah and Avtalion. And Maimonides received from his father, of blessed memory, that since Shemaiah and Avtalion were righteous converts, they were not able to pronounce from their mouths the word “Hin,” and they would say, “Een” instead of “Hin,” like people until today who are incapable of articulating the letters [Aleph, Khet, Hei and Ayin), and Hillel would also say, “Een”, like this teachers, the righteous converts Shemaiah and Avtalion would say.
+גרדיים – weavers
+משער האשפות – The Tanna mentioned the name of their craft and the name of their neighborhoods, to inform you that nothing should prevent a person individually from the House of Study, for there is no lesser craft than that of the weaver, for we can cannot appoint from it neither a King nor a High Priest, and there is n o lesser gate in Jerusalem than the Dung Gate, and they cast the deciding vote through their testimony for all the Sages of Israel.
+
+Mishnah 4
+
+שלא יהא אדם עומד על דבריו – that he should not stubborn to stand enduring by his viewpoint.
+אבות העולם – Hillel and Shammai
+
+Mishnah 5
+
+ויסמוך עליו – that is to say, that he acted according to the individual opinion and set aside the opinion of the majority.
+אין בית דין – Another which would arrive after him is able to nullify the words of the earlier Jewish court who acted according to the words of the individual (i.e., minority view), until it is greater than him in wisdom and in number. In wisdom – that is, that the head of the Academy of the latter Jewish court would be greater in wisdom than the head of the Academy of the former [Jewish court]. In number – that the number of the students in the latter Academy would be greater than the number of students in the former Academy.
+
+Mishnah 6
+
+למה מזכירין דברי היחיד בין המרובין – in order to nullify them. An individual [opinion] that was not followed by a single Jewish court like his words and they are rejected and nullified, why do we mention them at all? And we respond that if a person would say: Such is my received [tradition] and he would be astonished when he sees that no one is acting according to his received tradition, they would say to him: according to the words of that individual you heard and those words were rejected.
+
+Mishnah 7
+
+רובע עצמות – one-quarter of a Kab of bones of the dead defile in a tent, and less [than one-quarter] do not defile other than through contact or by carrying [them] but not in a tent, but the School of Shammai holds that one-quarter kab defile and even if they are from many dead individuals.
+ובית הלל אומרים רובע עצמות מן הגויה – that is to say, from one body of one dead individual and not from may dead individuals. And even of one dead person, they do not defile until there will be one-quarter kab of the greater portion of a corpse, that is, the greater size of the body or the greater number of bones of a person which would be one-hundred and twenty-five bones, as the number of the bones of a person is two-hundred and forty-eight.
+אפילו מעצם אחד – if one bone of the dead person files one-quarter kab, it defiles in a tent, and the Halakha is according to the School of Hillel.
+
+Mishnah 8
+
+כרשיני תרומה – In Arabic we call it KARS’NA. And they are food for camels but humans do not eat from them other than from need/emergency in the years of famine, and we separate Terumah/priest’s due from them, since they are eaten by humans on occasion from need/emergency, but it is not holy like the rest of the priest’s due/sacred gifts.
+שורין – [soak] them in water.
+ושפין – on [it is necessary to say – the flesh/skin]
+בטהרה – with the washing of the hands, like the law regarding the rest of foods of Priest’s due/Terumah. For mere hands are second-level of uncleanness and they defile the Terumah.
+ומאכילין – to cattle
+בטומאה – and one does not suspect if he defiles them with his hands at the time of his feeding them to cattle, but all the while that he is not feeding them to cattle, it is prohibited to defile them with his hands.
+שורין בטהרה – soaking them in water makes them susceptible to receive defilement, and if he soaks them while in a state of defilement, it is found that he has made them susceptible and their defilement comes as one. This alone is what the School of Hillel prohibits, because of a recognition in order that they would know that they are priest’s due/Terumah.
+יאכלו צריד – the language of dryness, like the dry-portion of meal-offerings, which is the place of the meal-offering where oil did not arrive there. Even here, they should be eaten dry, so that liquid would not come upon them at the time of eating, in order that they would not be recognized as susceptible to receive defilement.
+כל מעשיהם בטומאה – and even the soaking. But the Halakha is according to the School of Hillel.
+
+Mishnah 9
+
+הפורט סלע ממעות מעשר שני – whomever has Second Tithe copper coins and comes to exchange them for a silver Sela must come up to Jerusalem because of the burden of the path.
+בית שמאין אומרים בכל הסלע מעות – if one comes to exchange them, he can exchange all of them and give coins for the entire Sela.
+ובית הלל אומרים – he cannot exchange other than half of them, for when he comes to Jerusalem, he will need pennies/small coins immediately to purchase the needs of the meal, and if everyone would run to the money-changer to exchange, the small coins/pennies would increase in value and it would be found that the Second Tithe [value] would be lost. Therefore, he should bring small coins/pennies with them to spend partially, and when they run out, he can exchange the silver that is in his hand little by little. A Shekel is one-half of a Sela.
+אין מחללין כסף ופירות על כסף – Whomever has one-half a Denar of silver of [Second] Tithe, and produce of [Second] Tithe that are worth one-half a Denar, he should not combine them together to change for a Denar.
+וחכמים מתירים – In such a manner through combining produce, since he only has one-half a Denar of silver, but to exchange a silver Denar and produce that is worth a Denar for one-half a Sela whih two Denarim, the Sages admit that we do not exchange. And the Halakha is according to the Sages.
+
+Mishnah 10
+
+הפורט סלע של מעשר שני בירושלין – that he would exchange a Sela that is in his hand and take small coins to spend them for the needs of the meal of the [Second] Tithe.
+בית שמאי אומרים – if he comes to exchanges all the Selas that are in his hand for small coins, he should make the exchange.
+ובית הלל אומרים – he should only exchange half of them, lest he stay in the city until he spends all of them, and he should deposit them in the city until another Festival as the small coins/pennies decay/become disfigured, and if he would return and exchange them for Selas, it would be found that the money-changer would gain twice over and the Second Tithe would be lost.
+הדנים לפני חכמים – Shimon ben Azzai and Shimon ben Zoma and Chanan the Egyptian/HaMitzri.
+בשלשה דינרים כסף ובדינר מעות – The Sela is [worth] four Denars, and when one comes to exchange the Sela, he should not take other than one Denar of small coins, and three Denars should be silver.
+וברביעית כסף ברביעית מעות – With the fourth Denar of Silver, he should not take other than one-quarter of it copper and three parts silver, so that it is found that he would purchase one M’ah from sixteen for a Sela alone.
+ארבעה אספרי כסף – The Denar [is worth] five Sestertius, and it is a coin in the land of Greece that until today we call it ASPERO, it is found that a Sela is twenty ASPERO, and when he exchanges for a Denar, it should be exchanged for four silver ASPERO and one copper coin. It is found that he purchases one copper coin from twenty for every Sela alone.
+יניחנה בחנות ויאכל כנגדה – He should not exchange the small coins/pennies, lest he perhaps forget and make them non-sacred. But he should leave the Sela with the money-changer and eat [food] against it until it runs out. But the Halakha is according to the words of the School of Hillel alone.
+
+Mishnah 11
+
+חפויו – Our Rabbis have explained this from the language of (Shabbat 81a) “the pivots” which are the teeth protruding from the keys that are customarily made in the Land of Ishmael, even here that one ordinarily makes in the bride’s litter/chair like teeth protruding in order that they can support them. And Maimonides explained it engravings and drawings that they make from wood or stones and attach them on to the bridal seat.
+בית שמאי מטמאין – for they are still fit for sitting.
+ובית הלל מטהרין – but they are not fitting for a bride, and they are like broken.
+מלבן הכסא טמא – that is to say, even the frame by itself, without the seat and without the seat boards is ritually impure; all the more so, the seat without the its boards is ritually impure. The frame, in the form of a square brick they make on the seat and people sit on it.
+כסא שקבעו בעריבה – he brought the seat from another place and affixed it in a trough through his sitting in it. But a trough is not ritually (i.e., Levitically) impure arising from someone with gonorrhea’s immediate contact by treading/leaning against it, and it is fit for kneading but not for sitting upon.
+בית שמאי מטמאין – because the seat does not become void in the trough.
+ובית הלל מטהרין – from impurity arising from someone with gonorrhea’s immediate contact by treading/leaning upon it, but the sea becomes void regarding the trough. But the seat is made in the body of the trough itself, and the School of Shammai admits to the School of Hillel that it is ritually pure.
+שמאי אומר – even the sea that is made in the trough itself is impure by gonorrhea’s immediate contact by treading/leaning upon it.
+
+Mishnah 12
+
+אלא בבאה מן הקציר – like the event that took place that some people went to harvest wheat and a snake bit one of them and he died, and she came and announced in the Jewish court, and they sent out and found that it was according to her words. But they did not permit it (i.e., for her to re-marry), other than it was an example that the matter be something that is close by, but [if she is coming] from abroad, she is not believed.
+אלא בהווה – it was an event that took place such as it was, and the same law applies to the rest of the places.
+שאין האחים נכנסין – to the inheritance of her husband, for the All-Merciful said (Deuteronomy 19:15): “A case can be valid only on the testimony of two witnesses or more,” and concerning her marriage they (i.e. the Rabbis) were lenient because of her disability to remarry (see Yevamot 88a – as regards testimony to her husband’s death to prevent the eventuality of “widowhood in life.”).
+מפני כתובתה – from the formulation that they established to write in the document of the marriage contract/Ketubah.
+כשתנשאי לאחר – for behold she is married and afterwards can take [the monies] of her Ketubah.
+
+Mishnah 13
+
+מי שחציו עבד וחציו בן חורין – such as slave of two partners and one of them freed him; alternatively, his master received from him half of the monies [of his worth] and freed half of him with those funds.
+תקנתם את רבו – who is not lacking anything
+לישא שפחה אינו יכול – because of the side of freedom that is in him.
+בת חורין אינו יכול – because of the side of servitude that is in him.
+כופין את רבו ועושהו בן חורין – and the same law applies if he was the slave of one-hundred partners and one of them freed him, we force all of them to free him.
+
+Mishnah 14
+
+כלי חרס מציל על הכל – an earthenware utensil that is surrounded by something closely covered with a lid protects everything that is inside it when it is the tent of a dead person, and will not defile anything that is inside it, as it is written (Numbers 19:15): “And every open vessel, with no lid fastened down, shall be unclean,” but if it has a lid fastened down, it is pure and what is inside it, it does not matter whether it is utensils, or food-stuffs or drink. And the Biblical verse is speaking about an earthenware vessel, as it is written, “And every open vessel,” concerning that which defiles through its opening, and does not defile through its back.
+אינו מציל אלא על אוכלין ומשקין ועל כלי חרס – but on other kinds of utensils, it does not protect as will be explained further on.
+מפני מה וכו' מפני שהוא טמא על גב עם הארץ – for everything that is found with the ignoramuses whether utensils, food-stuffs and liquids/drink, all are considered impure, because they are not expert in the laws of the impurity and purity and consider that which is impure to be pure.
+ואין כלי טמא חוצץ – it does not offer protection against the defilement other than only a pure utensil, but an impure utensil cannot protect on what is inside of it, and these utensils belonging to the ignoramuses are considered to be ritually impure and do not offer protection.
+לעצמו טיהרנו – to the ignoramus himself we have declared it pure, and we should not suspect that perhaps a Haver/ a member of the order for the observance of Levitical laws in daily intercourse, would come to use them, for they are separated from contact with them and without this, also, all of their food would be ritually impure; therefore, food and drink and earthenware utensils which have no purity in the Mikveh, for when they were in the midst of a vessel with a lid fastened down belong to the ignoramuses, we say to them that they are ritually pure [for them], and they can use them they are the ones who consider their utensils to be considered pure, and we don’t suspect lest a Haver will borrow one from them and use them, for they are, for him, in a status of impurity and they can never have ritual purity ever. But a vessel that only requires only rinsing in order to be restored to Levitical cleanness where there is a suspicion that a Haver will borrow it from them and immerse them [in the Mikveh] and use them without sprinkling on the third and seventh day, for he will not know that they were defiled in the tent of a dead person, and would think that a mere immersion [in the Mikveh] would be sufficient to rescue it from the ritual impurity that it sustained while with the ignoramus, and that is why it is taught in our Mishnah: “You have declared it ritually clean/pure both for the ignoramus and for you,” and a Haver would come to use it. Therefore, they made the law equivalent for all and said that a vessel that requires only rinsing in order to be restored to Levitical cleanness is saved with a lid fastened down, which does not belong either to a Haver nor to an ignoramus. And if they came to make a decree that an earthenware utensil of an ignoramus shall never be saved with a lid fastened down because it is considered ritually impure and no impure vessel can protect/save it, none of the ignoramuses would accept it from them, because they would hold that they are expert and guard their utensils in ritual purity and they can protect their utensils.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+רבי חנינא סגן הכהנים העיד. מלשרוף את הבשר שנטמא בולד הטומאה – the offspring of the offspring is stated. The meat which is third [level of impurity] which was defiled with something of the offspring of an offspring,, that is to say, it came in contact with something of second-level impurity, and it became third-level of impurity, they did not prevent from burning with meat that that was defiled with something of a direct cause of Levitical uncleanness, which is the first level of impurity. And when this meat that was at first third-level of impurity comes in contact with that which was defiled with a direct cause of impurity, it returns to be second-degree of impurity, for it came in contact with first-level of impurity and became second, and it is found they added one level of ritual impurity upon its impurity, for initially it was third-level and now is second, and even though that they didn’t prevent from burning with something more severe than it, for since even that which is the lesser for burning stands, they did not suspect if they would make it more impure than it already was. And even though, according to the Torah, no food can make another food impure, as it states regarding something the defiling of food (Deuteronomy 14:8, 14): “It is impure [for you.” It is ritually impure but it does defile food or something similar. Nevertheless, the Rabbis decreed that foods can make other foods impure.
+השמן – of Priest’s due/Terumah that was defiled by someone who had bathed [in a Mikveh] but must wait for sunset to be perfectly clean, which is third-level of impurity, for a person who had bathed [in a Mikveh] but is waiting for sunset to be perfectly clean defiles Terumah from the Torah and makes it third-level of impurity.
+בנר שנטמא בטמא מת – this is a metallic candle and not of earthenware, for all utensils outside of earthenware utensils that came in contact with the defilement of the dead person become like it, it is principal level of impurity, it is a principle level of impurity, if it is a first level of impurity, it is a first level of impurity, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed [or died naturally, or human bone, or a grave, shall be impure seven days].” And they (i.e., the Rabbis) expound upon “who was killed” he is like someone who was slain, for the sword that had come in contact with the dead became like one of the original causes of Levitical uncleanness like the dead person himself. And when it had come in contact with something defiled by contact with the dead, which is a primary [cause of Levitical uncleanness], the sword also became a primary [cause of Levitical uncleanness], and all utensils are like a sword in the law, except for earthenware vessels. It is found that the metallic candle when it came in contact with something defiled by a dead person, it too became a primary [cause of Levitical] uncleanness. And now Rabbi Akiva adds on to the words of Rabbi Hanina the Assistant Priest, for Rabbi Hanina did not permit other than to restore something that had been third-level uncleanness to something second-level uncleanness. But Rabbi Akiva permitted restoring something that was third-level uncleanness to first level, for the oil that had been defiled by contact with a person who has ritually bathed but must wait for sunset to be perfectly clean, who is third-degree level of impurity, when they kindle it with a candle that had been defiled by contact with the dead, the candle itself becomes a primary form of Levitical uncleanness as we have stated and third-level [of impurity] returns to be first-level of impurity. And even though they did not prevent it, for since the title of impurity is upon it, we do not suspect him and it is permitted to add with his hands.
+
+Mishnah 2
+
+לא ראיתי עור יוצא לבית השריפה – After its hide was flayed, if it was found torn. Even though that this disqualification was upon it prior to its hide being removed, since it was not recognized other than after the hide’s removal.
+שהמפשיט את הבכור ונמצא טריפה – but Rabbi Akiva comes to teach us (a new point), that even a firstling which has defect when it is slaughtered outside of Jerusalem on its defect, and the Biblical verse did not permit it other than for eating, as it is written (Deuteronomy 15:22): “Eat it in your settlements [the unclean among you no less than the clean, just like the gazelle and the deer],” but if it died, its hide is forbidden and it requires burial, and Rabbi Akiva teaches us that where it is “terefah”/torn status is not known until after the hide is flayed, the permitted it to be slaughtered and the flaying of its hide is like its blood was cast in the Temple.
+יאותו הכהנים בעורו – and it is not burned.
+אין לא ראיתי ראיה – lest it did not happen in his days that it would be found “terefah”/torn after the hide had been flayed, and if it happened and they burned it, he did not see it.
+אלא יצא לבית השריפה – since prior to the flaying it had come. And the Halakha is according to Rabbi Akiva regarding a firstling with a defect when a specialist permitted it, but if a specialist did not permit it, no. And the Halakha is according to the Sages in regard to a pure firstling, that the flesh is buried and hide is burned.
+
+Mishnah 3
+
+וכותב בכתב ידו – a document of liability on the borrower.
+ואחרים חותמים – valid witnesses would sign on the document.
+והתירו – and even though the person who writes the document is the lender, and he is an interested witness.
+שהאשה כותבת את גיטה – and valid witnesses are signed to it.
+את שוברו – the document of renunciation that his wife has renounced to him on her Jewish marriage contract.
+שאין קיום הגט אלא בחותמיו (see Tractate Gittin, Chapter 2, Mishnah 5) – the witnesses whose signatures are affixed on the Jewish bill of divorce is the essence of the reason for the validation of the Jewish bill of divorce. Therefore, when valid witnesses have affixed their signatures on it, it is valid, and event though it (i.e., the Jewish bill of divorce) is in the handwriting of the woman [to be divorced].
+ועל מחט – and it is known concerning it that it was defiled [through contact] with the dead, and it is found that with Holy meat, when they cut it in the Temple courtyard, and there was a doubt if it the knife or a person touched it or not. The knife and the person are ritually pure, for it is doubtful impurity in the public domain, for the Temple courtyard has the law of the public domain regarding the matter of ritual impurity, and a doubtful impurity in the public domain, its doubt is deemed pure.
+והבשר טמא (see Talmud Pesahim 20a and Talmud Hullin 36b) -for it certainly came in contact with ritual impurity, and our Mishnah is speaking about Holy animals that passed through a river close to its slaughter and still liquid is dripping on it, as the meat has become susceptible to receive defilement with those waters. For if this was not the case, the meat would not be impure. And even though we wash it in the slaughtering place in the Temple courtyard, for all liquid of the slaughtering house is restored to Levitical cleanness. And the meat does not become susceptible to receive defilement. And if it is difficult how the meat is ritually defiled and the hands are pure, for don’t impure food-stuffs defile the hands, according to the Rabbis. But it is not difficult at all, for we hold that one’s hands do not become defiled in the Temple, when they decreed on the defilement of the hands, they didn’t decree about it in the Temple.
+
+Mishnah 4
+
+בכרם – that the Sages would sit row by row in this vineyard that that was planted with row after row of vines.
+על ביצה טרופה – that the white of the egg was mixed with the yolk of the egg together and placed on top of the vegetable and the one who has bathed but must wait for sunset to be perfectly clean had come in contact with egg, and even though it is non-sacred, for the Terumah does not belong with the egg. But a person who has bathed but must wait for sunset to be perfectly clean does not defile something non-sacred; even so, there is a combination and the vegetable is defiled as it through contact with it.
+אם היה כמין כובע – the egg was blown up and became like a cap over the vegetable and there is its empty space underneath it.
+שבולת שבקציר – one ear of grain was left over in its harvest that had not been harvest, and the top of that ear of grain touches the standing corn.
+אם נקצרה – if that ear of grain was cut with the standing corn, it belongs to the house owner, for the standing corn rescues it, and we do not call it, “you shall not go back to take it.”
+ואם לאו – it is considered “forgotten,” and it is for the poor.
+עריס – five vines that are planted and suspended and lying on top of poles or on the fence called an espalier (of grape vines),from the language of (Psalms 132:3): “my bed.”
+אם יש בה כמלוא בוצר וסלו – if the garden is as large as the measure that when a grape gatherer stands with his basket when he brings the grapes into it when he is gathering the grapes from all the sides of the espalier.
+תזרע – the garden, the seed should be distanced from the vines in order to work the vineyard which are six hand-breadths in all directions.
+ואם לאו – the garden is not so large.
+לא תזרע – and even though he distances in order to work the vineyard, because the seed appears with the vineyard as if they are mixed seeds.
+
+Mishnah 5
+
+ופירשן רבי יהושע – when he is liable and when he is exempt.
+אם לעשות לה פה חייב – because of [the Sabbath prohibition] of “building.”
+ואם להוציא ממנה ליחה פטור – for it is labor that is not necessary for its own sake, for the opening is the labor, and this is not necessary for there to be an opening for it from now, and there isn’t here other than a Rabbinic prohibition and because pain is not decreed, it is exempt and permitted.
+אם מתעסק שלא ישכנו פטור – and that it is not necessary for its own sake of the thing being hunted, and if he would known that he could stand and it (i.e., the snake) would not bite him, he would not hunt it. And in this also, the Rabbis did not decree, and it is exempt and permitted.
+לפסין אירוניות – a closed/stopped-up earthenware vessel made like an hollow ball from the inside, and after they glaze it in a kiln/furnace, they sever it in its middle and it is made into two utensils.
+טהורות באוהל המת – as long as they have not severed it, for an earthenware vessel is not susceptible to receive defilement from its exterior, other than from its airspace, as it is written (Numbers 19:15): “And every open vessel, [with no lid fastened down, shall be unclean],” through its opening, it defiles, but it - does not defile from the exterior, and this has no open air space.
+וטמאות במשא הזב – through defilement by movement (even by indirect movement by means of a lever), for if they were carried or moved from the contact with someone with a flux, they are impure, and even though they have no open air space.
+מפני שלא נגמרה מלאכתן – for the cutting that is made in their middle, this is the completion of their work [of creation]. But the Halakha is not according to Rabbi Eleazar ben Zadok, but glazing in a furnace is the completion of their work, therefore they become defiled through contact with the person who has a flux even before they are divided.
+
+Mishnah 6
+
+מלילות – ears of corn that did not ripen completely, and they load them with stones and the liquid flows from them and he immerses in it.
+יגמור – for after they have been pressed and crushed from Friday, he completes and may eat [them] on Shabbat. And it is not similar to liquids that flowed that are forbidden, as a decree lest he wring out [the liquid], for here, even if he should wring out [the liquids], there is no prohibition from the Torah, because the liquids come of their own accord.
+לא יגמור – in order to eat after he has sanctified the [Sabbath] day, for it is prohibited like other liquids that flowed. And the Halakha is according to Rabbi Yishmael.
+
+Mishnah 7
+
+עיר של זהב – golden crown that is made like the form of the city of Jerusalem, and we don’t suspect that perhaps she will take it off and show it and will bring it four cubits in the public domain (versus Tractate Shabbat, Chapter 6, Mishnah 1, which teaches in an anonymous Mishnah that a woman should not go out on Shabbat with a golden crown that is made like the form of the city of Jerusalem).
+ומפריחי יונים – one of the kinds of sport/jest [that one plays with one’s pigeons]: if your pigeon will come before my pigeon, I will give you such-and-such, for one who raises a pigeon who is knowledgeable to bring [other] pigeons to the house in the upper story. And there is through them theft because of the ways of peace, but not complete theft.
+ספק נגע ספק לא נגע ספיקו טהור – because it is a passing defilement and does not rest in a place, therefore, its doubt is ritually pure and even in the private domain.
+
+Mishnah 8
+
+סנדל של סיידין – the wooden shoe that they wear on their feat when they are engaged with lime/plaster to protect their feet that they don’t burn in the lime, and if a person with a flux wore it, it would be impure through Levitical uncleanness arising from a someone with a flux’s immediate contact by treading [or leaning against].
+ועל שיירי תנור ארבעה – if it was large enough and it became defiled and afterwards broke, he would not be pure until there would not be in its shards a height of four [handbreadths], for shards are susceptible to receiving defilement as if it was whole, until the shard would be less than the height of three [handbreadths]. But a mere oven that is in the Mishnah is made like a large pot which has no rim and when they fasten it with plaster on the ground and the floor of the ground is the bottom of the oven.
+שנים מחיפוייו – from the boards that are made for sitting.
+שרבי עקיבא מטמא – as he {i.e., Rabbi Akiva) holds that even though it is not appropriate for sitting, it is appropriate to receive pomegranates, and it is impure because it is a receptacle.
+וחכמים מטהרין – as they hold because its essential purpose is that it was made for sitting and not as a receptacle, since the purpose for which it had been made was annulled. And it does not defile even because of being a receptacle. And the Halakha is according to the Sages.
+
+Mishnah 9
+
+האב זוכה לבן וכו' – since it is close that the nature of the son is to be similar to the nature of the father, and beauty, and strength and wisdom and years, a man endows [his son] with them from the beginning of his creation according to his nature, and wealth a person bequeaths to his son. And wisdom that we speak of here, is the straight ingenuity of mind/brightness of mind, which is in a person according to his nature. And years, length of days. And to me it appears that if a person endows them, he will have sons who are pleasant, strong, wise, rich and who live long lives.
+ובמספר הדורות לפניו – Sometimes that the Holy One, blessed be He promises that his father will do good for his seed to the third generation or to the fourth generation, and the father endowed to that generation that this particular goodness will come to them.
+הוא הקץ – that the Holy One, blessed be He, determined for this matter that it will be for a specific time and for a certain generation, such as (Genesis 15:14,16): “…and they shall be enslaved and oppressed four hundred years…and they shall return here in the fourth generation…,” that the number of generations which is the fourth generation will be end of the four hundred years.
+
+Mishnah 10
+
+שנאמר והיה מדי חודש בחדשו – when the month comes in the same month that he died in it, he would leave from Gehinnom and come to worship before God.
+שנאמר ומדי שבת בשבתו – that is to say, after he would be in Gehinnom so many days like there are from the first day of Passover, which is called “Shabbat,” as it is written (Leviticus 23:15): “[And from the day on which you bring the sheaf of elevation offering]– the day after the Sabbath – you shall count off seven weeks. [They must be complete],” until Atzeret/Shavuot which is the from the morrow of the seventh Sabbath, he left from Gehinnom and comes to worship.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כל המטמאין באוהל – such as the dead, and the decayed matter (i..e., liquid and coagulated portions of a corpse – see Tractate Ohalot, Chapter 2, Mishnah 1) and a spoonful of dust [of earth from a grave of decaying human body], and all those that are taught at the beginning of the second chapter of Tractate Ohalot.
+שנחלקו – their measures in halves.
+שהכניסן – when they are divided.
+לתוך הבית – that is inside one tent.
+רבי דוסא בן הרכינס מטהר – that he holds that they do not combine to the appropriate measurement.
+הנוגע בכשני חצאי זיתים מן הנבילה – he started about tent impurity and continued with impurity of a carrion, to tell you that just as Rabbi Dosa holds that they do not combine for the defilement of a tent, so too, he holds that they defilement of contact and carrying do not combine, whether with the dead person or a carrion.
+הנוגע בחצי זית ומאהיל על חצי זית – When one overshadows on a dead person, he is impure as if he had been with the dead person in the tent. And all of these where he is overshadowing in the first part of the Mishnah, we are speaking of squeezed defilement, for there is no difference between the defilement and the tent that is open a hand-breadth, and because of this, the Sages defile, for a tent like this, it is contact, and at the end of the Mishnah it is taught that if one is in contact with half-olive’s bulk and another thing, it overshadows upon him, etc., and the Rabbis admit that he is pure, when speaking where there is a hand-breadth’s opening whether between the defilement and the tent. And in this, the Rabbis admit that they don’t combine, for contact and tent are two different modes of contamination and whatever is from two different modes does not combine. But Rabbi Dosa holds that even with pressed defilement, they don’t combine.
+רבי מאיר וכו' – Rabbi Meir disputes the first Tanna who said that when there is a hand-breadth’s opening between the defilement and the tent, the Rabbis admit that he is pure, and it doesn’t combine. And he said that even in this, the Rabbis dispute on Rabbi Dosa and hold that contact and the tent category. Therefore, they combine regarding the measurement and defile, but the Halakha is not according to Rabbi Meir.
+חוץ מן המגע עם המשא – such as the case where he came in contact with one-half an olive’s bulk and shook one-half an olive’s bulk.
+והמשא עם האוהל – that he shook one-half an olive’s bulk and overshadowed on the other one-half.
+משם אחד – such one type of contact and another kind, one kind of carrying and another, one tent and another tent.
+
+Mishnah 2
+
+אוכל פרוד – such as a pile of nuts, peanuts and almonds, when they are separated one from the other, they lack the equivalent of an egg which is the measure for defilment of foods to defile others.
+אינו מצטרף – and if they were ritually impure and came in contact with ritually pure [foods] when they are in a pile, they do not combine with each other to defile the pure [foods] since there isn’t among any of them on its own like the measure for the defiling of foods.
+אסימון – it is made like the form of the coin in vogue, but they had not yet formulated the coin (i.e., a picture indicating the value), and we don’t redeem Second Tithe with it, as it is written (Deuteronomy 14:25): “Wrap up the money n your hand,” something that has upon it a form.
+מטבילין ידים לחטאת – Whomever has come in contact with impure food-stuffs and liquids and similar thing from those things that defile the hands and don’t defile the entire body, he immerses his hands only, and it is fit to com in contact with the waters of purification (i.e., water mixed with the ashes of the Red Heifer) and to be sprinkled from the ashes of the [Red] Heifer on the impurity.
+אם נטמאו ידיו נטמא גופו – and it requires immersion of the entire body, for they made a preference for the waters of purification that if his hands had been defiled, his entire body was defiled, which is not the case with Priest’s Due/Terumah and Holy Things [in the Temple].
+
+Mishnah 3
+
+מעי אבטיח – the seeds and the liquid that is within the melon.
+וקניבת ירק – the mouldy/decayed leaves that we remove from the vegetables.
+מנה מנה ופרס (this segment of the Mishnah is also taught in Tractate Hullin, Chapter 11, Mishnah 2) – Each one is worth a Maneh and one-half and less than this is not considered fleece/shorn wool for this is the least of the fleece.
+כל שהן – not exactly for less than sixth Selah the Rabbis do not obligated in the first shorn wood (which is the priest’s gift), but because Rabbi Dosa provides a large measurement, the Tannah calls for the small measurement of the Rabbis, however much they produce. And the weight of the Sela is twenty-four Ma’im and the weight of each M’ah is sixteen globules of barley-seed.s
+
+Mishnah 4
+
+חולצות – matting that is made from bulrushes/reed-grass and things similar to it. And they have a rim surrounding it.
+טמאות טמא מת – for they have a receptacle but defilement of lying and sitting, because they are not appropriate for lying nor for sitting.-
+וחכמים אומרים מדרס – for they are also suitable to be lain upon.
+הקליעות – threats that are made in a matting/network.
+טהורות – that are not considered woven/in a web and this is not clothing.
+חוץ משל גלגילון – screens/networks of belt that they gird with it, and it is considered clothing.
+כולם טמאות – for all are considered clothing, except for the screens that those who sell wool make to tie on it bundles of wool.
+
+Mishnah 5
+
+קלע – [the sling] that they throw with it stones, like you say (Judges 20:16): “ [Of all this force- 700 picked men -were left handed.] Every one of them could sling a stone at a hair and not miss.” (1 Samuel 25:29): ”But he will fling away the lives of your enemies as from the hollow of a sling.”
+בית קיבול שלה – the place where they put in the stone that they want to throw.
+בית אצבע שלה – like a small hole that one puts one’s finger into.
+בית הפקיע – the handle that one holds on to when one twirls the sling in the air to release and throw the stone.
+
+Mishnah 6
+
+שבויה – the wife of a Kohen who was taken captive (also, the daughter of a Kohen).
+אוכלת בתרומה – and we don’t suspect lest a heathen came upon her and made her a harlot nad invalidated her from the Terumah/priest’s due.
+שהפה שאסר הוא הפה שהתיר (this section of the Mishnah is taught in Tractate Ketubot, Chapter 2, Mishnah 5) – just as they believed her when she said: “I had been taken captive,” so one is able to believe her when she says, “and I am pure.
+
+Mishnah 7
+
+הטמא עומד – the leper stands under the tent or under the tree.
+וטהור עובר – on the way there (i.e., to the tent or tree). It is doubtful if he came in contact or did not come in contact [with it] or if he was overshadowed by the tree or was overshadowed by both of them and both the pure became impure, and it is doubtful if he was not overshadowed and not defiled, this is one doubt or the pure one stood and the leper passed by, which is the second doubt.
+טומאה ברשות היחיד וטהרה ברשות הרבים – such as a store open to the public domain, it is doubtful if he entered and it is doubtful if he did not enter.
+או שטהרה ברשות היחיד והטומאה ברשות הרבים – these are two other doubtful cases.
+רבי יהושע מטמא – as he holds that since the private domain is combined/joint in the doubtfulness of this defilement, this is a doubtful defilement in the private domain and its doubtfulness is defiled.
+וחכמים מטהרים – for they hold that since a doubtful defilement in the public domain is combined in it, this is doubtful defilement in the public domain and its doubtfulness is pure. But the Halakha is not according to Rabbi Yehoshua.
+
+Mishnah 8
+
+מסמר השולחני – the money-changer hangs on it the scale of the balance. But our Rabbis explained that it was a fixed nail/pin set in the stand that is in front of the money-changer to put up the shutters of the shop. And the Rabbis make them pure because its use is with the ground.
+אבן השעות – a stone which has zones and markings on them the names of the hours which is inserted in it with a nail and through it they determine the hours. And in a foreign tongue, they call it IRLIVE and in Arabic ALBALATA.
+וארון של גרוסות – that makes pounded beans with their millstone, they have a sort of wooden cabinet.
+ר' צדוק מטמא – this cabinet, for it has the status of a utensil on it.
+וחכמים מטהרין – for a wooden utensil is make to stand and it is not make to carry. But Rabbi Tzadok held, that sometimes we repair it to carry it, but the Halakha is not according to Rabbi Tzadok.
+
+Mishnah 9
+
+טני – a metal utensil that householders place in it broken wares/trash and broken metal utensils. And Rabban Gamaliel defiles the cover/lid for he holds that the lid is considered and utensil, since the lid also has a receptacle. But the Sages [declare it] pure, as they hold that since it was not made other than to cover it, it is not considered a utensil.
+ותלוי המגרדות – nails that hangs on them the strigils in the bath houses and when everyone enters there, each person takes a strigil and combs/scrapes his feet and his body.
+וגולמי כלי מתכות – that is needed to rub/polish, comb and knock together with a mallet or something lacking a rim or a handle, they do not become defiled according to the words of the Sages until their work has been completed.
+טבלא שנחלקה לשנים – an earthenware plate that has vertical rims/edges and it is made as two equivalent pieces where one of them is not larger than its fellow, and in this Rabban Gamaliel and the Sages dispute. But the Halakha is according to the Sages.
+
+Mishnah 10
+
+אין טומנין את החמין מיום טובל לשבת – For the School of Shammai holds that we don’t bake other than if he created a symbolic continuity of action (i.e., Eruv) with the bread, and we don’t cook other than if he made the legal fiction with the cooked food (i.e. preparing a dish on Thursday and letting it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day on Friday is merely a continuation of the preparation begun on Thursday), and we don’t keep dishes warm other than if they were kept warm from the eve of the Holy Day (Thursday). But the School of Hillel holds that we bake and cook and keep dishes warm with the legal fiction with cooked foods alone.
+אין זוקפין – a candelabrum of pieces when its pieces can be taken apart, we don’t restore them, for that is like [the prohibition of] building, and there is building with utensils and the School of Hillel holds that there is no [prohibition of] building with utensils.
+גריצין – thick loaves.
+אלא רקיקין – thin loaves, for the School of Shammai holds that one does not bake a large batch of bread on Holy Days because of the trouble. But the School of Hillel says that one bakes a large batch of bread on the Holy Day/Yom Tov, for at the time that there is a large batch of bread, it is baked well.
+חרי – large dough that is baked on the coals. But the Halakha is not according to Rabban Gamaliel in all matters where is he stringent like the words of the School of Shammai.
+
+Mishnah 11
+
+מכבדין בין המטות – where they eat there and it is customary for them to recline on the couches and eat.
+מוגמר – frankincense on the coals in order to smell it, but to polish the utensils, everyone says that it is prohibited.
+מקולס – its legs and its bowels hanging [at its side] outside it when they roast it, and they do it in memory of the Passover offering, as it is written concerning it (Exodus 12:9): “but roasted – head, legs, and entrails -over the fire.” The animal roasted in its entirety with the entrails and legs on the head like this hero with its armaments of war with it. It is an Aramaic translation of “and a copper helmet” is helmet of copper (see Tractate Pesahim 74a where Rabbi Tarfon called it a kid with its helmet on).
+וחכמים אוסרים – in all three [they forbid it]; serving food because of they will make holes/indentations, and the frankincense on the coals because it is not a need for every person but only for those who are most indulged or for the person who smells bad and the animal with its legs and bowels hanging [at its side] because it appears like eating Holy Things outside [the Temple] and the Halakha is according to the Sages.
+
+Mishnah 12
+
+פרתו יוצאת ברצועה בין קרניה – for beauty, and the Sages said that it is a burden and not an ornament for it. And it was not the cow of Rabbi Eleazar ben Azariah, bur of his neighbor. And because he did not protest about it, it is called by his name.
+ומקרדין בי"ט – it is a kind of small saw of iron whose teeth are thin. And they rub and saw with it the cattle and even though he makes a wound.
+ברחים שלהן – with small [millstones] it is made for that.
+מקרצפים – with a wooden saw whose teeth are thick and don’t make a wound.
+אף לא מקרצפים – since we decree that currying with a strigil/scratching [for the sake of] currying/scraping (which wound the skin). And the Halakha is not according to Rabbi Eleazar ben Azariah. But, rub and saw the cattle only with a small saw of iron because through it we can fulfill the approach of Rabbi Shimon who stated that a thing without intention is permitted and we hold like him. But the Sages dispute him and hold like Rabbi Yehuda who stated that a thing where he doesn’t have an intention is prohibited, but the Halakha is not like this.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+ביצה שנולדה ביום טוב – we are dealing with the Holy Day [that occurs] right after Shabbat, and the reason for the School of Hillel is that they say that a person should not eat it (i.e., an egg) because every egg that is born/hatched today, it was completed the day before and it is found that Shabbat is preparing for the Holy Day. And the Torah states (Exodus 16:5): “But on the sixth day, when they apportion [what they have brought in, it shall prove to be double the amount they gather each day].” But a regular “Friday” is a secular/non-holy day. One can prepare on a non-sacred day for Shabbat, and one can prepare on a non-sacred day for the Holy Day and the Holy Day is called “Shabbat,” but on a Holy Day, one cannot prepare for the Shabbat, nor can one prepare on the Sabbath for a Holy Day, and the preparation of an egg, even though it is in the hands of Heaven, is called “preparation.”
+שאור בכזית – in regards to eating, the whole world doesn’t disagrees that both {the Schools of Hillel and Shammai) agree that the minimum [prohibited amount of leaven] is an olive’s bulk, since the Biblical verse begins with leaven (Exodus 12:19): “No leaven shall be found in your houses [for seven days]…” and it (i.e., the verse) concludes (ibid.): “For whoever eats what is leavened,” to inform you that leaven is equivalent to Hametz, just as the one, so is the other. But they dispute regarding getting rid of it. The School of Shammai holds that since the All-Merciful wrote concerning both “leaven and Hametz,” we learn from it that the measure of one is not the same as the measure of the other, and we don’t derive getting rid of it from [the prohibition of] eating of it. But the School of Hillel holds that we do derive getting rid of [Hametz] from [the prohibition of] eating of it.
+
+Mishnah 2
+
+הכל מודים שהוא מותרת – for it known that the fetus completed its months.
+ואפרוח שיצא – everyone admits/agrees that it is prohibited because of the moving creatures of the birds.
+השוחט חיה ועוף (this part of the Mishnah is also taught in Tractate Betzah, Chapter 1, Mishnah 2) – who comes to slaughter beasts and fowl on Holy Days and they took counsel in the Jewish court how one might do this.
+ב"ש אומרים – The Jewish court teaches him that he may slaughter [the animal] ab initio and dig with a mattock/pronged-tool stuck into the ground that he has while it is still daylight, that is to say, he should from the place where it is stuck and bring up dirt and cover it (i.e., the blood]. And we are speaking of that which is stuck in crushed/loose earth that is suitable for covering which is not lacking crushing/pounding.
+דקר – a peg which we stick into the ground; the language of (Numbers 25:8): “[He followed the Israelite into the chamber] and stabbed both of them…”
+שאפר כירה מוכן הוא – it does not refer to the matters of the Schools of Shammai and Hillel but rather it is an independent matter of its own and this is how it should be understood: the ashes of the stove may be regarded as set in readiness. And it is not taught that it was heated from the Eve of the Holy Day, but if it was heated on the Holy Day, it is prohibited as we cannot say that from the day before, our mind was upon it. And if it is appropriate to roast an egg in it, for still there are hot ashes/embers, it is permitted to cover it. Since one can turn it over to roast it an egg, we can take it also and cover it.
+
+Mishnah 3
+
+הבקר לעניים הבקר (this Mishnah is also taught in Tractate Peah, Chapter 6, Mishnah 1)– he who renounced ownership for the poor but not for the rich, the law of renunciation applies to him, and he is not liable for gleanings, forgotten produce, the corner or the field nor for tithes, as it is written (Leviticus 19:10): ”[You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard;] you shall leave them for the poor and the stranger…” What is the meaning of “you shall leave them?” It teaches about another form of leaving, that is renunciation of ownership like this, just as it is for the poor and not for the rich, so renunciation of ownership is for the poor and not for the rich.
+עד שיפקיר אף לעשירים כשמטה – as it is written (Exodus 23:11): “But in the seventh you shall let it rest and lie fallow…” What does it mean “and lie fallow?” It comes to teach on another form of lying fallow, that is, a renunciation of ownership which is like the Seventh year. Just as the Seventh year is for the poor and for the rich, so too, renunciation of ownership is for the poor and for the rich.
+כל עומרי השדה של קב קב – if each of all the sheaves in the field were one kab, and one was four kabim and he forgot that one, that is forgetting. More than this, it is not forgetting, and similarly, if all the sheaves were two kabs and one was eight kabs and he forgot it, that is also forgetfulness. More than this is not forgetfulness.
+
+Mishnah 4
+
+לגפה (this Mishnah is also taught in Tractate Peah, Chapter 6, Mishnah 2) – a fence of stones set up one on top of the other without plaster.
+ולכלים – the utensil of the plough
+ב"ש אומרים אינו שכחה – The dispute of the Schools of Shammai and Hillel regarding sheaves that taken possession of to be brought into the city and he placed it at the side of the wall or on the side of the stack and forgot it there. For the School of Shammai states that it is not something forgotten, for he merited it. But the School of Hillel states that it is something forgotten. Another interpretation: The School of Shammai states that it is [not] something forgotten, even sheaves that were taken possession of as such at all, it is not something forgotten, for since he placed them at some specific thing that he would in the future remember it. But the School of Hillel states that it is something forgotten all the while that he didn’t take possession of them. But the School of Hillel admits that if he took possession of them and afterwards forgot it, it is not something forgotten
+
+Mishnah 5
+
+כרם רבעי (this Mishnah is also taught in Tractate Peah, Chapter 7, Mishnah 6 and also in Tractate Ma’aser Sheni, Chapter 5, Mishnah 3) – which needs redemption if he comes to eat it outside of Jerusalem and the same law applies to all fruit-bearing trees.
+אין לו חומש – For the Torah did not write concerning it that the owners add one-fifth in the matter that it wrote regarding the Second Tithe.
+ואין לו ביעור – he is not liable to remove it from the house on the Eve of Passover of the fourth year and of the seventh year as one removes the tithes, as it is written (Deuteronomy 26:13): “[You shall declare before the LORD your God:] ‘I have cleared out the consecrated portion from the house, [and I have given it to the Levite, the stranger, the fatherless and the widow…].”
+יש לו חומש ויש לו בעור – The School of Hillel derives “holy” “holy” from tithes (Leviticus 19:24: “In the fourth year all its fruit shall be set aside [literally – “holy”] for jubilation before the LORD; and Leviticus 27:30: “All tithes from the land, whether seed from the ground or fruit from the tree, are the LORD’s;] they are holy to the LORD).” Just as tithes have an added fifth and it has removal, so does the fourth year fruit of the vineyard - it has the added fifth [when redeemed] and it has removal. But the School of Shammai does not derive “holy, holy” from tithes.
+יש לו פרט ויש לו עוללות – for they are considered like non-holy produce.
+והעניים פודין לעצמן – The grapes fallen off during cutting and the gleaning reserved for the poor which they harvested, and they eat them in their place and bring their monetary value to Jerusalem.
+וב"ה אומרים כולו לגת – because they derive it from tithes, and they hold that the Second Tithe money belongs to “On-High.” Therefore, the poor have no portion in it and they tread on the gleanings with the rest of the wine, and the owners bring it all up to Jerusalem.
+
+Mishnah 6
+
+מגולגלים – picked with salt in order to sweeten them.
+אינו צריך לנקב – the barrel, and even though that the thin secretion that comes out from them floats on top, it does not make them susceptible to receive defilement. And it is not satisfactory with that thin secretion that comes out, and we require a liquid that is satisfactory for it, as it is written (Leviticus 11:38): “but if water is put/YUTAN on the seed [and any part of a carcass falls upon it, it shall be unclean for you].” It is written as יתן"”/he will put on it, but we read it is as “יותן”/is put on [the seed]. Just as יתן/will put on – is satisfactory for it, so too יותן/is put on [the seed] is satisfactory for it.
+צריך לנקב – to perform an action to reveal his intention that it is not satisfactory for him that this thin secretion floats on top of the olives and he wants that it would exit through the perforation that he makes in the barrel.
+וסתמוה שמרים שהיא טהורה – for since he perforated it, he revealed his intention that it is not satisfactory to him and furthermore, that thin secretion makes them susceptible to receive defilement.
+אף על פי מנטף טהור – and even though the oil drips from his skin after he has immersed [in a Mikveh], he is ritually pure.
+כדי סיכת אבר קטן – if there didn’t remain from the oil on his skin other than the anointing of a small limb, he is ritually pure. But more than this measurement, he is ritually impure, For since the oil that was defiled when he was defiled, and remained on his skin and defiled him. For the oil that is on his skin was not purified in the Mikveh, for there isn’t a liquid that receives purity in the Mikveh other than water alone through dipping of a vessel, filled with an unclean liquid, so as to make its surface level with the surface of the water into which it is dipped.
+ב"ש אומרים כדי סיכת אבר קטן – it is pure; more than this, it is impure.
+משקה טופח [מטפיח] – that there is moisture in one pan until it reaches another pan, the moisture attaches itself also to it. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+בדינר ובשוה דינר – and the weight of the Denar is ninety-six silver panicles.
+פרוטה – one-half of a silver panicle.
+איסר – its weight is four globules of barley, and it is called Italki on account that it was coin that came from Italy.
+בגט ישן (this section of the Mishnah is also taught in Tractate Gittin, Chapter 8, Mishnah 4) – as it is explained further on that he (i.e., the husband) that wrote to divorce his wife and after the Jewish bill of divorce was written, he engaged in sexual intimacy with her. The School of Shammai holds that we do not say that it is a decree lest people say that her Jewish bill of Divorce came before her child/son, for if we delay [the delivery of the Jewish bill of divorce] a year or two [years] between the writing and the giving and that she will have children from him during this time, and afterwards he will divorce her with it (i.e., the Jewish bill of divorce), and when they would see that the time of the Jewish bill of divorce was prior to the birth of the child, [people] would think that he gave it to her from the time of its being written, and the defect that that they would say that he (i.e., the child) was born from a freed woman. And the legal decision is that a man should not divorce his wife with an “old Jewish bill of divorce,” and if he divorced her and then the husband went to another country, she can marry him ab initio.
+ולנה עמו בפונדקי (this section of the Mishnah is also taught in Tractate Gittin, Chapter 8, Mishnah 9) – and there are witnesses of sexual intimacy there (which generally, today, follows the wedding ceremony), but there aren’t there witnesses of sexual intercourse. The School of Hillel holds that these are both the witnesses of sexual intimacy and the witnesses of sexual intercourse, for there is a presumption that nobody wants to make his intercourse of woman one of prostitution (but wants to make her his wife thereby), when he has the ability in his hand to engage in sexual intercourse not for the sake of prostitution and that he has betrothed her through sexual intercourse. But the School of Shammai holds that we don’t say that these witnesses are both providing testimony for both sexual intimacy and sexual intercourse until they have seen that she has had sexual intercourse.
+
+Mishnah 8
+
+מתירין את הצרות לאחין – rivals of a woman forbidden on account of consanguinity, they (i.e., the School of Shammai) permit her to engage in a levirate marriage to the dead husband’s brother, for they lack [acceptance of] the expounding of [the Biblical verse] (Leviticus 18:18): “Do not marry a woman as a rival to her sister [and uncover her nakedness in the other’s lifetime],” that implies from this that he cannot marry neither her, nor her associate wife, nor her associate’s associate wife.”
+חלצו – the associate wives from the brothers.
+ב"ש פוסלין – the associate wives from [marrying into] the priesthood, for their taking off of the levir’s shoe is considered a valid act of removal of the levir’s shoe.
+וב"ה מכשירין – for their act of taking off of the levir’s shoe was not necessary, and it is as if she is removing the shoe of a heathen.
+נתיבמו – to the [dead husband’s] brothers.
+ב"ש מכשירין – them to [marry] Kohanim, if they had become widowed from their levirs.
+וב"ה פוסלים – since they were engaged in sexual relations with someone prohibited to them, and when they engage in sexual relations with someone prohibited to them, it makes her a harlot and a harlot is prohibited to a Kohen.
+לא נמנעו – and even though the children of the associate wives have already engaged in levirate marriage according to the words of the School of Shammai, they are illegitimate/Mamzerim according to words of the School of Hillel, because the prohibited act of marrying one’s wife’s brother has come upon them, and marrying the wife of one’s brother [makes him] liable for extirpation and the children of those who are liable for extirpation are illegitimate/Mamzerim. And despite this, the School of Hillel was not prevented from marrying women from the School of Shammai, because they would inform them of those who come from the rival wives and separate themselves from them.
+אלו על גב אלו – they lend out their utensils one to the other.
+
+Mishnah 9
+
+מופנה (this part of the Mishnah is found in Tractate Yevamot Chapter 3, Mishnah 5)– lives without a wife.
+מאמר – Betrothal/Sanctification and with the widow of a brother who died without issue, does not take effect other than through the words of the Scribes.
+אשתו עמו – for the School of Shammai holds that the wife the bespoken one is considered as entered into marriage, and when her sister fell [into widowhood] afterwards, she was not forbidden because of being the sister of her chained one.
+והלה – and this one should be go free even from the ceremony of removing the levir’s shoe if he refuses to consummate the marriage with his dead brother’s widow, because she is the wife’s sister.
+מוציא אשתו בגט – for the levir’s betrothal by word of mouth is not so strong to compare it as if he is married, for this prohibits her because of she is the sister of the chained one, and she requires a Jewish bill of divorce because of the Ma’amar/the levir’s betrothal by word of mouth to his dead brother’s widow and shed also requires the ceremony of removing the levir’s shoe [when he refuses to consummate the marriage of with his dead brother’s widow], for since Ma’amar is not a complete betrothal and she is still as yet chained and requires the ceremony of removing the levir’s shoe because of the interdependence of the childless widow and her late husband’s brothers; and in the beginning, he gives her a Jewish bill of divorce and afterwards conducts the ceremony of removing the shoe of the levir [and spitting in his face].
+אי לו – woe is to him on his wife that he has to divorce her with a Jewish bill of divorce.
+ואי לו על אשת אחיו – that he has to have her [conduct the ceremony to] .remove her levir’s shoe [and spit in his face].
+
+Mishnah 10
+
+המדיר את אשתו מתשמיש המטה (this part of the Mishnah is also taught in Tractate Ketubot, Chapter 5, Mishnah 6) – such as the case when he (i.e., the husband) said: “your benefit of sex will be forbidden to me, but the benefit of my sex will be forbidden upon you, is not forbidden,” for he is subjugated to her, as it is written (Exodus 21:10): “[If he marries another,] he must not withhold from this one [her food, her clothing] or her conjugal rights.”
+ב"ש אומרים שתי שבתות – if he made her take a vow for two weeks, she should wait, for so we found with a woman who gave birth to a girl is ritually defiled for two weeks.
+וב"ה אומרים שבת אחת – for such we have found with the menstruant woman who is ritually impure for seven days, and we learn that something that is frequent, that is, the anger that a man expresses towards his wife and makes her take a vow, and that is something that is frequent, from the case of a menstruant woman which is something that is frequent, which excludes a woman who gives birth to a female which is not all that frequent. But the School of Shammai holds that we learn a thing that he caused her, that is the vow of a man that he caused her to wait, from giving birth which through him comes upon her, to exclude the case of a menstruant woman that of itself comes upon her, and more than one week, according to the School of Hillel or two weeks, according to the School of Shammai, he should release her (i.e., divorce her) and give her a Ketubah settlement, and even a camel driver whose period is one days or a sailor whose period is six months.
+המפלת לאור שמונים ואחד (this section of the Mishnah is also taught in Tractate Keritut, Chapter 1, Mishnah 6) – she gave birth to a female, and the night of the eighty-first day when it was appropriate for her to bring her atonement, she miscarried.
+ב"ש פוטרים מן הקרבן – from the second birth, even though it it was after it was full, since it was at night, and the appropriate hour for the sacrifice did not end, for the night was lacking the time of the sacrifice, as it is written (Leviticus 7:38): “when He commanded that the Israelites present their offerings to the LORD…” Therefore, with regard to the sacrifice it is like the day of completion.
+וב"ה מחייבין – since it is after she completed it that she miscarried.
+סדין – of flax/linen.
+ב"ש פוטרין – because it is the manner of a [linen] sheet that we wear it at night, and Tzizit/ritual fringes which has a “thread of blue,” which is wool colored with the blood of a Chalazon/purple-shell used for dying T’kheletl, which is mixed seeds/Kilayim in a linen sheet, and during the daytime which is the time for this Mitzvah, the positive command of Tzizit overrides the negative commandment of not wearing Shaatnez/linen and wool together (Deuteronomy 22:11 – “You shall not wear cloth combining wool and linen). But at night, when the command of Tzizit/ritual fringes does not apply, as it is written (Numbers 15:39): “[That shall be your fringe;] look at it [and recall all the commandments of the LORD and observe them],” excluding clothing of the nighttime. If he wears ritual fringes/Tzizit on linen sheet, he is liable because of “You shall not wear clothing combining wool and linen,” but the School of Shammai holds that we make the decree that a linen sheet with Tzizit, even during the daytime does not make one liable, with a decree because of night-time clothing which makes it liable because of mixed seeds. And the School of Hillel holds that we do not make this decree.
+כלכלת שבת (this portion of the Mishnah is also taught in Tractate Ma’aserot, Chapter 4, Mishnah 2) – a basket filled with fruits that have been designated for the Sabbath.
+ב"ה מחייבין – [The School of Hillel] obligates them] for tithes immediately, even before the Sabbath, since he designated it for the Sabbath, it was appointed immediately. But the School of Shammai holds that the Sabbath does not establish it until it has entered.
+
+Mishnah 11
+
+ואח"כ בא לארץ (this Mishnah is also taught in tractate Nazir, Chapter 3, Mishnayot 6 and 7) – for the Nazirite [vow] is not practiced other than in the Land [of Israel] because of the defilement of the land of the nations, and [whomever] took a Nazirite vow in the Diaspora, we require him to come up to the land of Israel to practice his Nazirite [vow].
+נזיר ל' יום – We fine him that he should fulfill his undefined Nazirite vow in the Land of Israel which is thirty days.
+נזיר בתחלה – he must practice it in the land of Israel according to the number of days that he vowed for his Nazirite vow, and the days which he practiced as a Nazirite outside the land of Israel are as if he had not practiced his Nazirite vow at all.
+אלו מעידין שנדר שתים – two Nazirite vows.
+ואלו שנדר חמש – at the same time that you say that he took a vow for two, we testify that he took a vow for five Nazirite vows, and he states that he didn’t make a vow at all. -
+נחלקה העדות – since they contradict each other, their words have been voided; there is no testimony at all.
+וב"ה אומרים יש בכלל חמש שתים – and he will be a Nazirite for two [periods].
+
+Mishnah 12
+
+אדם שהוא נתון תחת הסדק (this Mishnah is also taught in Tractate Ohalot, Chapter 11, Mishnah 3) – a covered place in front of the house (excedra) whose ceiling was split and divided into two and utensils from one side and defilement from the other side. The utensils are ritually pure, as the air of [the split] interrupts and causes that the defilement doesn’t pass to the second side, and if a person was put there I in the ground on the floor of the covered place in front of the house, opposite the split.
+ב"ש אומרים אינו מביא את הטומאה – he doesn’t bring the ritual defilement other than something that has an open space of a hand-breadth.
+וב"ה אמרים אדם חלול הוא – and even though his intestines are inside are inside him, the hallow that is within his body is considered as hallow one-handbreadth.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+רבי יהודה אומר. דם נבילות ב"שש מטהרין – it is not considered as something that died of itself.
+ביצת נבלה – such as the case where it became ritually forbidden by unskillful slaughtering, and eggs were found in it after the slaughtering.
+אם כיוצא בה נמכרת בשוק – for its shell is hard, and it is completed like the rest of the eggs sold in the marketplace.
+ואם לאו – and if it is not completed
+אסורה – for it is considered like its intestines.
+דם נכרית ב"ש מטהרים (this section of the Mishnah is also taught in Tractate Niddah, Chapter 4, Mishnah 3) as it is written in the portion of a person with a flux (Leviticus 15;2): “Speak (in the plural) to the Israelite people and say to them;” the Israelite people become defiled by flux but the gentiles do not become defiled through flux. But the Rabbis decreed upon them that they would be like those with a flux for all of their words. The School of Shammai holds that when the Rabbis decreed on the spittle and urine, which are found frequently, but the blood of a woman with flux which is not found all that much, the Rabbis did not make a decree regarding it. The Rabbis made this thing recognizable, but did not defile the blood of a heathen woman with flux, in order that they would know that the defilement of a heathen is according to the Rabbis, just as the priest’s due and holy things are not burned on it.
+כרוקה וכמימי רגליה – the blood of the heathen woman defiles like her spittle and her urine, that is moist, but not dry. And this is for recognition alone that they did it, for it had been defilement from the Torah, the blood would defile moist and dry. Now that it defiles only when moist, we recognize that it is defilement of the Rabbis.
+ודם טהרה של מצורעת – the pure blood that the leprous woman saw when she gave birth after seven days for a son and two weeks for a daughter.
+בטובה – that the person who eats attaches favor to the owner of the fruits that he fed him from his produce.
+ושלא בטובה – who does not attach favor to him.
+אין אוכלים בטובה – that it is forbidden to attach favor to the honors for the All- Merciful made them ownerless.
+החמת – like a leather skin/bottle that was pierced and tied up.
+צרורה עומדת – which does not receive defilement other than if it is tied up, that is to say, that it the leather was tied and bound, and it is not stiff at the point of the tie, for since they tied it and strengthened it and it receives defilement.
+
+Mishnah 2
+
+העוף עולה עם הגבינה – (see Tractate Hullin, Chapter 8, Mishnah 1 for parallel) as its prohibition is not other than from the words of the Scribes.
+לא עולה – it was a decree lest the cheese served up [on the table] with the meat of cattle in a boiling tightly-covered pot, which is prohibited from the Torah for it is cooking.
+ובה"א אין תורמין (see Tractate Terumot, Chapter 1, Mishnah 4) - whomever has [olive] oil that he is obligated to separate from it the priest’s due and olives that is obligated to separate from it priest’s due, he is not allowed to separate the priestly gift from the olives according to the measure that he has to separate the priest’s gift from the olives and from the oil, and to exempt the oil through the priest’s gifts of the olives, for it is written (Numbers 18:27): “as with new grain from the threshing floor [or the flow from the vat],” from that which is completed on that which is completed, and not from what is not completed on that which is completed.
+הזורע ארבע אמות בכרם (see Tractate Kilayim, Chapter 4, Mishnah 5) – which is the measure that a person must distance the seed from the vineyard, and the individual who sows within this measure has caused the condemnation of one row of the vineyard, as it is written (Deuteronomy 22:9): “else the crop – from the seed you have sown – and the yield of the vineyard may not be used,” but te School of Shammai holds that one row is called a vineyard. And the School of Hillel holds that something is not called a vineyard if it is less than two rows, and when the All-Merciful states that the yield of a vineyard has been condemned, two rows of the vineyard are spoken of.
+המעסה (this section of the Mishnah is taught in Tractate Hallah, Chapter 1, Mishnah 6) -flour upon which boiling water is poured and it boils and thickens there. The School of Shammai exempts it from Hallah and the School of Hillel obligates [separating from it] Hallah. And the legal decision regarding this we have written at the beginning of [Tractate] Hallah (i.e., if it is baked in an oven, Hallah is required to be taken; but, if any deep or covered pan and/or in pan or anything where the flame passes underneath it, is exempt from Hallah being taken).
+חרדלית (this section of the Mishnah is also taught in Tractate Mikvaot, Chapter 5, Mishnah 6) – like HARD’LIT a stream of water that comes from the bucket of the mountain, that is to say, from the height of the mountain, and even if from their beginning until their end there is nothing other than forty Se’ah, we immerse in according to the School of Shammai. But the School of Hillel states that we don’t immerse in it until there are forty Se’ah [of water] in one place, for rain water rushing down a slope/a torrent, does not purify other than in a cavity for the reception of water.
+כפורש מן הקבר (this section of the Mishnah is also taught in Tractate Pesahim, Chapter 8, Mishnah 8) – and he requires sprinkling [of the ashes of the Red Heifer] on the third and seventh days (having been in contact with the dead -as per Numbers 19:19). But the Schools of Shammai and Hillel did not disagree other than in the case of an uncircumcised heathen who circumcised on the fourteenth day [of Nisan], for the School of Hillel holds that it is a decree lest he become ritually impure in the next year and say that “last year, I did not purify from all the ritual defilement until [the fourteenth] and I immersed and I ate; now, also, I will immerse and eat, but he did not know that last year, when he was still a heathen, he could not receive ritual defilement; now that he is an Israelite, and he can receive ritual defilement. But the School of Shammai holds that we don’t make this decree, but according to everyone, an uncircumcised Israelite may immerse and each his Passover offering in the evening.
+
+Mishnah 3
+
+קהלת אינו מטמא את הידים – because it is the wisdom of [King] Solomon, and it was not stated in the Holy Spirit.
+מטמא את הדים – Because they (i.e., the School of Hillel) hold that Kohelet/Ecclesiastes was stated in the Holy Spirit. Therefore, it imparts impurity to the hands like the rest of Holy Scripture.
+שעשו מצותן – After they had sprinkled them on the impure individual and he became pure through them (the ashes of the sin-offering), if they dripped from his body on to a person or on to utensils. (this section of the Mishnah, according to the commentary of Tosafot Yom Tov is not like the anonymous Mishnah taught in Tractate Parah, Chapter 12, Mishnah 4 as well as Mishnah 5).
+הקצח – black seed that we call it NEELO in a foreign language, and it is customarily placed on bread and whomever uses this regularly does not have heart pains. [Tis is also taught in in the Tractate Uktsin, Chapter 3, Mishnah 6 and also at the end of chapter 1 of Tractate Tevul Yom, Mishnah 6).
+ב"ש מטהרין – for it is not considered food.
+וב"ה מטמאין – because it is customary to put it on foods and is considered food.
+וכן למעשרות – just as they disputed regarding ritual defilement, they similarly disagree in the question of tithes which it defiles by the ritual impurity of foods, that one is obligated in tithing.
+
+Mishnah 4
+
+דם יולדת – that she delayed a week for [the birth of] a male and two weeks for female, and did not immerse [in a Mikveh].
+בית שמאי אומרים כרוקה וכמימי רגליה – which ritually defile moist but do not ritually defile as dry,. Even her blood defiles moist but does not defile dry, and is not considered like the blood of a menstruant woman which defiles [both] moist and dry.
+ובית הלל אומרים מטמא לח ויבש – all the time that she has not immersed [in a Mikveh], it is considered like the blood of a menstruant woman, and even though it is amidst the days of her purification.
+ומודים ביולדת בזוב – that she needs to cunt seven clean days like the law of all the rest of those with a flux, for if she did not count nor immersed [in the Mikveh], and saw blood during the days of purification, which defiles [both] moist and dry, for it is considered like the blood of someone with a flux all the time that she didn’t count or immerse [in the Mikveh].
+
+Mishnah 5
+
+חולצות ולא מתיבמות – for since both of them are tied by their interdependence of a childless widow and her late husband’s brothers (i.e., they cannot marry otherwise until released from their dead husband’s brother) to this one and to that one first and if he (i.e., one of the brothers) marries the wife of a brother who died without issue, he strikes against the sister of his obligated leviratical relation who is like his wife.
+משום ב"ש יקיימו וב"ה [אומרים] יוציאו – in the Gemara in [Tractate] Yevamot 28a in the chapter “Four Brothers” (chapter three), they reverse it, as the School of Shammai states that they should release her, and the School of Hillel states they should uphold it [and remain wed], and such is the Halakah that if he went ahead and married [the two sisters], they may remain wed.
+
+Mishnah 6
+
+שער פקודה – the language of “deposit”/thing given in charge (regarding the hair of a leprous spot which remains after the inflammation has partially receded), that the bright white spot on the skin deposited the hair in the flesh of the skin and it went away, such as the case where there was in it a bright white spot and in it was white hair, and the white spot sent away and left the white hair in its place, and afterwards, the bright white spot returned. Akavyah ben Mehalalel makes it ritually impure since the hair turned white in the great white spot even though that great white spot that is there is now is not the same that turned it to white hair, it is ritually impure.
+וחכמים מטהרין – as it is written (Leviticus 13:10): “[If the priest finds on the skin a white swelling] which has turned some hair white, [with a patch of un-discolored flesh in the swelling],” that it has turned it [white] but not its neighbor that turned it white.
+ודם הירוק – Akavyah ben Mehalalel makes it ritually impure as he holds that it is of the color of the bright-colored crocus (see Tractate Niddah, Chapter 2, Mishnah 6), which is one of the ritually impure bloods but that it had smitten with leprosy.
+היה מתיר שער בכור בעל מום שנשר – wool that had fallen out from the firstling which was blemished, he would permit it for the benefit of the Kohen (this Mishnah is from Tractate Bekhorot, Chapter 3, Mishnah 4).
+וחכמים אוסרים – for if he had permitted wool that falls from a living being, they would come to be compared to a firstling in order that he could remove its wool at every hour, and regarding it, they would come to a stumbling block/snare that he would shear it and work it, and those holy things that are invalid, it is prohibited for shearing and working them, as it is written (Deuteronomy 12:15): “[But whatever you desire,] you may slaughter and eat meat [in any of your settlements, [according to the blessing that the LORD your God has granted you…],” you may slaughter but not shear. But Akavyah permits it, for since slaughtering causes the benefit of the wool that is attached to it to permit it after the slaughtering, one can benefit as well from the detached wool that is placed in the window.
+אין משקין – the waters of the suspected adulterous woman.
+לא את הגיורת ולא אתת המשוחררת – as it is written (Numbers 5:21): “[Here the priest shall administer the curse of adjuration to the woman, as the priest goes on to say to say to the woman – may the LORD] make you a curse and an imprecation among your people, [as the LORD causes your thigh to sag and your belly to distend],” except for those that are not among their people.
+דוגמא השקוה – because they were its example, that is to say, converts like her, therefore they administered it (i.e., the bitter water) to her, and not according to the law, Another interpretation: They made her into an example, they made an example and a resemblance and showed her as if we administer the bitter waters to her, but they did [actually] do it.
+ונדוהו – since he neglected the honor of Shemaiah and Avtalyon (see Tractate Avot, Chapter 1, Mishnayot 10-11 and Tractate Hagigah, Chapter 2, Mishnah 2 for the listing of the “Zugot/pairs”).
+שאין עזרה ננעלת – [the courtyard was locked] on the Eve of Passover, when they came in to slaughter their Passover offerings, for we say, that the first division went in the doors of the courtyard were locked, and similarly, with the second division and also the third division. There was not found in all the courtyard someone distinguished in humility and fear of sin like Akavyah ben Mehalalel.
+שפקפק – that he cast doubt/neglected
+סוקלים את ארונו – no exactly stone, but they place a stone alone as recognition that his colleagues were aloof from him.
+
+Mishnah 7
+
+בד' דברים – hair of a leprous spot which remains after the inflammation has partly receded (see Tractate Negaim, Chapter 5, Mishnah 3), and greenish blood and the detached hair of a firstling animal, and the handing of the bitter water to the suspected converted wife and a freed slave-woman.
+מוטב להניח דברי היחיד – because he also received [his tradition] from a majority, and his words are like the words of the majority, and because of this, it is stated, better to set aside, etc. and if not for this, what is “better” that is stated? Is it not from the Torah as it is written (Exodus 23:2): “you shall not give perverse testimony in a dispute so as to pervert it in favor of the mighty,” and it is obligatory to set aside the words of the individual against his will, but the reason that he (i.e., Akavyah ben Mehalalel) said “better” and he did not say, “it is better,” because that even he received [his tradition] from a majority, as has been explained, but the Halakha is not according to Akavyah ben Mehalalel in all four of these things.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+רבי יהודה בן בבא העיד. שממאנים את הקטנות – such as the case of two brothers who are married to two orphan sisters, one older and one younger. The husband of the older one died and she is now found in need of a levir, the husband of the younger, and we override her interdependence of a childless widow [the younger] and her late husband’s brother, the levirate relation, and prohibit her upon him for the marriage of the younger woman is seen as valueless. We teach the younger woman that she should refuse him for the her refusal uproots her first marriage, and then he is permitted to marry the older wife of the brother who died without issue, and similarly if there is another, in a similar manner, in Tractate Yevamot, Chapter “The House of Shammai” (Chapter 13, Mishnah 7).
+ומשיאין את האשה – whose husband went to abroad and only one witnesses came and said trhat he died, we allow her to [re]marry on his word.
+ושנסקל תרנגול שהרג את הנפש – that perorated the brain of a baby and even though it is written (Exodus 22:28): “When an ox gores [a man or a woman...],” both an ox and cattle, beasts and birds are included, for every place where it says, “ox,” we learn (Deuteronomy 5:14): “[but the seventh day is a sabbath of the LORD your God; you shall not do any work] – you, your son, or your daughter, your male or female slave, your ox or your ass, or any of your cattle…” from [the law of] Shabbat. Just as further on, the same law applies to all cattle, beasts and birds, even here the same law applies to all cattle, beasts and birds.
+ועל יין בן ארבעים יום – but prior to this, it is invalid, for it is wine from its vat.
+שקרב בארבע שעות – that one time during the days of the Grecian kingdom, they did not have lambs to sacrifice the daily whole burnt offering until the Holy One, blessed be He enlightened their eyes and they found two lambs which passed examination in the chamber of the lambs, and they offered the daily whole burnt offering of the morning at the fourth hour of the day.
+
+Mishnah 2
+
+על אבר מן המת (see also Tractate Ohalot, Chapter 1, Mishnah 7)- which lacks the equivalent of an olive’s bulk, for the equivalent of an olive’s bulk from the dead always defiles, according to the words of everyone, like the dead himself. And they did not dispute other than on a small limb which lacks in it the equivalent of an olive’s bulk.
+לא אמרו – limbs lack a fixed measurement, other than on the limb from a living person, but a limb from a dead person – a barley’s amount is necessary to defile.
+מרובה טומאת החיים – now it raises an object on a Kal V’Homer/an a fortiori inference and this is how it should be read: it is law that a limb from a living being defiles in any amount even though a limb from a dead individual does not defile in any amount, for we have found that the defilement from the living is greater than the defilement from the dead.
+שהחי – that is the person with a flux who is alive (see also Tractate Zavim, Chapter 4, Mishnah 6).
+עושה משכב ומושב – all utensils that are under it, and even if they are one hundred, defiles man and defiles clothing, as it is written (Leviticus 15:5): “Anyone who touches his bedding shall wash his wash his clothes,[bate in water, and remain impure until evening].”
+ועל גביו מדף – all utensils that are on the person with a flux, even if they are one-hundred, this one on top of that one, are all impure through indirect contact for conferring ritual impurity, that is a a light impurity, which do not defile a person or utensils like surfaces designed for lying and sitting which are below him, but do defile food-stuffs and liquids, and the word מדף/indirect contact – is based upon the expression (Leviticus 26:36): “The sound of a driven leaf [shall put them to flight,” that is a light defilement. Another explanation: the expression its breath smells, that the breath of the defilement of an individual with a flux travels great distances to defile all the utensils upon it, even though it did not come in contact with them.
+מה שאין המת מטמא – for the utensils that are under the dead person are not defiled other than first-degree and second-degree and third-degree alone. From the law of contact, for the utensils that came in contact/touched the dead is like the dead, and makes the utensil that it came in contact with a primary [level of defilement], and [something that is is] third level of defilement that came in contact with it is made into first-degree [of defilement] and further than that, does not defile utensils. For utensils do not receive defilement other than from a primary-level of defilement. And similarly, utensils that are upon the dead do not defile other than first-degree, second-degree or third degree alone, from the law of contact, and not from the law of lying and sitting.
+
+Mishnah 3
+
+כזית בשר הפורש מאבר מן החי – a limb that separates from a living person, it’s law is that it defiles all the while it is a complete limb while in contact and while being carried and in the tent of the dead person himself, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed, or who died naturally...,” the limb that had been severed by the sword from the living, it is like the dead. And the flesh that separates from the living does not defile until it becomes a complete limb and when an olive’s bulk of flesh separates from the limb of a living person, Rabbi Eliezer defiles as it explains the reason further on.
+עצם כשעורה – from the dead defiles through contact and through carrying but it does not defile in the tent, as it is written (Numbers 19:18): ‘”or on him who touched the bones [or the person who was killed or died naturally or the grave],” and it is a traditional interpretation of a written law that it defiles with a barley seed in bulk, and when it separates from a living limb, Rabbi Nehuniah defiles it, etc.
+מצינו אבר מן החי כמת עצמו – that we derive it from the Biblical verse (Numbers 19:16): “who was killed or died naturally.”
+אם טמאת כזית בשר הפורש מן המת – that is to say, it is a law that an olive’s bulk of flesh that separates from the dead person will be defiled, just as it has another stringency that the bone is like a barley-seed in bulk that separates from it is also impure.
+אבל נטמא כזית בשר הפורש מאבר מן החי – in astonishment, for there isn’t in this that stringency.
+שכן טהרת עצם כשעורה הפורש ממנו – for it is taught in the Mishnah above that a bone which is a barley-seed in bulk that separates from a living limb, Rabbi Eliezer and RabbiYehoshua declare if pure, but from its own words, they made an objection/refutation what did we find that he brought and similarly to Rabbi Nehunia..”
+שהבשר נוהג בנבילות ובשרצים וכו' – as it is written (Leviticus 11:36): “[However, a spring or cistern in which water is collected shall be pure,] but whoever touches such a carcass in it shall be impure.” Such a carcass, and not the bones, and not the horns and not the cloven hoofs. So we see that the bones do not defile because of a carrion (that dies of itself).
+אבר שיש עליו בשר כראוי – a limb does not defile other than if it has flesh and sinews and bones, as it is written (Numbers 19:16)” “or human bone,” just as a person who has flesh and sinews and bones, also all that have flesh and sinews and bones, and if it is missing from the flesh that was upon it and there remains upon it flesh as appropriate that will produce new flesh on a healing wound if it is attached to a living person, it defiles because of the limb, and that is - as we have said that if is missing the flesh, it is impure, but if it is missing a little bit from the bone in the limb, it does not defile because of the limb and that is as we have said, missing the bone, it is pure. That is to say, pure because of the limb, but it is impure because of the flesh and if so, we found that the defilement of the flesh is greater than the defilement from the bone.
+והוא כברייתו – flesh and sinews and bones.
+כזית בשר מטמא במגע ובמשא ובאהל – they said according to the beginning of the creation of man is as an olive’s bulk. Therefore the measure of his defilement is an olive’s bulk.
+ורוב עצמות – the majority of the number of the bones of a human being, since the number of the bones of a human is two-hundred and forty-eight. It is found that the majority is one-hundred and twenty-five.
+חסר הבשר – from the measurement of an olive’s bulk
+טהור – completely from being defiled not through contact and not through carrying nor in a tent.
+חסר רוב עצמות מטמא במגע ובמשא – for a bone like a barley-seed in bulk defiles through contact and through carrying, but does not defile in the tent. So we see that the defilement of bones is greater than defilement by flesh, for if it were the bones that were missing from their measurement, still defilement would remain in them, but flesh that is missing from its measure is completely pure.
+רוב בנינו – such as two lower legs and one thigh and all of the skeleton of a person are two lower legs and the thighs and the ribs and the backbone.
+אע"פ שאין בהן רובע – for one-quarter kab of ones of a dead person defile in the tent. Even though they don’t have the majority of the bones [of a human being] or the majority of the skeleton, they defile even though they lack the one-quarter [kab]. But flesh which is less than the equivalent of an olive’s bulk, you have nothing in it that will bring to him the defilement.
+אם אמרתם במת שיש בו רוב ורובע ורקב – it is the law that the equivalent of an olive’s bulk of flesh and a barley-side’s bulk of a bone that separates from the dead will be impure, for there are stringencies regarding the dead of a majority and one-quarter [kab] and a mass of earth from a grave containing parts of a decayed human body.
+תאמרו בחי שאין בו – these stringencies which is not the law that there would be neither the equivalent of an olive’s bulk of flesh nor a barley-seed’s equivalent of a bone that separate from the limb of a living person, they are [not] impure, but rather pure. And the Halakha is according to Rabbi Yehoshua.
+ורקב – the body of a dead whose moistness had ceased, and had become like dirt, this is רקב/decay of the body that defiles a spoon-filled of dust/tarvad-full of dust [from parts of a decayed human body] and its measurement is the handful of an intermediate-size individual. But a handful of a decayed human body does not defile other than from a dead person buried naked in an alabaster coffin which is covered with a marble cover until it is definitively known that there is no mixture of a decay of clothing or of wood or other dirt. But if the dead is buried in his clothing or in a wooden coffin or in the dust, there is no decay, and similarly, a dead person that is buried missing a limb, there is no decay.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+העיד רבי יהושע. פדיון פטר חמור שמת– a lamb which was set aside/dedicated for the redemption of the first-born of an ass and it died.
+כחמש סלעים – [like the five Sela’im] of the redemption of the first-born son [if lost] is liable to make it up.
+כפדיון מעשר שני – for if it was lost, he is not liable to make it for that money the All-Merciful obligated to teat in Jerusalem, but surely it was lost to him, and the reason of Rabbi Eliezer for we have surely found that the Biblical verse made a comparison by juxtaposition between the first born of the ass and the first born of a human being, as it states (Exodus 34:20): “But the firstling of an ass you shall redeem with a sheep; [if you do not redeem it, you must break its neck.] And you must redeem every first-born among your sons.”
+וחכמים אומרים – The Biblical verse states (Numbers 18:15): “…but you shall have the first-born of man redeemed, and you shall also have the firstling of impure animals redeemed.” To redemption the Torah made a comparison [by juxtaposition] but not to anything else.
+
+Mishnah 2
+
+לא פסלו את צירן – for they were lenient with the brine of unclean locusts that he doesn’t prohibit their [mixture], because they lack blood and it is only mere moistness, and this was an early version of the Mishnah. But the testimony of Rabbi Tzadok added on to the words of the early version of the Mishnah to state that it is pure, for it was needless to say that he does not forbid this mixture, but rather even this itself is pure.
+
+Mishnah 3
+
+על הזוחלין שרבו על הנוטפים – they are running waters like rivers that are waters in channels or stored up on the ground, based upon the language of (Deuteronomy 32:24): “with venomous creepers in dust,” and their law is like that of a spring which purifies running water and whatever is in it, and they are valid to sanctify through them the waters of purification and for the immersion of individuals with a flux.
+נוטפים – [they drip] like rain water, and their law is like a Mikveh of forty Seah to purify, and in a cavity for the reception of water, and they are invalid for the waters of a sin-offering and for the immersion of those with a flux, but they purify in running waters and with anything in them.
+בבירת דלפיא – the name of a place.
+
+Mishnah 4
+
+עלי אגוז – the outer shell of a nut, which is the green shell when it is moist. If he made it like a spout/tube so that the running water enters through it and causes gushing forth by interposing an object (i.e., dam it in and causing an overflow), it has the law of running waters for the waters that are dammed in and causing an overflow from it, and they are valid for the waters of purification and for the immersion of individuals with a flux, etc. And we don’t say that since they entered into this shell, which has a receptacle and from there, are dammed in causing an overflow from it, they would not have the law of running waters, since that shell is not considered a utensil.
+לפני לשכת הגזית – the Great Sanhedrin that would sit in the Chamber of the Hewn Stones.
+
+Mishnah 5
+
+קלל של חטאת (this part of the Mishnah is also taught in Tractate Parah, Chapter 10, Mishnah 3) - an earthenware vessel that the ashes of the heifer are placed in it. The Aramaic translation of (Genesis 24:15): “…came out with her jar on her shoulder,” her jar on her shoulder.
+שנתנו על גבי השרץ – an the utensil that the ashes of the heifer is inside is not defiled. For the earthenware vessel is not defiled from the outside, nevertheless, the ashes are impure, because it is placed in an impure place. And the Torah stated (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow] and deposit them outside the camp in a pure place, [to be kept for water of lustration for the Israelite community].”
+שר' אליעזר מטהר – for he holds that since the utensil and the ashes within it are pure, it is better to call it a pure place. But the Halakha is not according to Rabbi Eliezer.
+על מי שנזר שתי נזירות (this part of the Mishnah is also taught in Tractate Nazir, Chapter 3, Mishnah 2) –mere/plain [Nazirite-ship]. And all plain Nazirite vows are thirty days.
+שאם גלה את הראשונה יום שלשים – for ab initio, it was not needed for him to shave other than the thirty-first [day], in order that that his Nazirite-ship would be thirty complete days. But if he shaved on the thirtieth day, his Nazirite-ship was counted for him, for we say that part of a day is like a full day.
+ואם גלה יום ששים חסר אחד יצא – for the thirtieth day of the first Nazirite-ship counts both for here (i.e., the first) and for there (i.e., the second), and since the thirtieth day of the first is also counted from the second Nazirite-ship, it is found that thirty days of the second Nazirite-ship end on the sixtieth-day minus one (i.e., on the fifty-ninth day).
+
+Mishnah 6
+
+ולד שלמים לא יקרב שלמים – but one puts it into the prison and it dies. It is because a decree, for if we you were to say that the offspring of a peace-offering has a remedy, one can wait for the mother until she gives birth and the flock would grow from the offspring and it would provide wool and labor.
+ואכלנו ולדה שלמים בחג – on the holiday of Shavuot, for if he would wait and look forward to the holiday of Sukkot, it is found that he would violate a positive commandment, as it states (Deuteronomy 12:5,6): “There you are to go, and there you are to bring [your burnt offerings and other sacrifices, your tithes and contributions, your votive and freewill offerings, and the firstlings of your herds and flocks],” that implies on the first Festival that you would go there, bring all your vows that are upon you. However, the negative commandment of “[When you make a vow to the LORD your God] do not put off fulfilling it,” he does not transgress until three festivals have passed by.
+
+Mishnah 7
+
+ארוכות של נחתומים (this section of the Mishnah is also taught in Tractate Kelim, Chapter 15, Mishnah 2) – flat wooden utensils that bakers arrange there loaves of bread at the time when they make bread. Long-ranging boards like to work the dough.
+שהן טמאות – According to the Rabbis, for assuming that from the Torah, flat wooden utensils do not receive defilement,, the Rabbis decreed upon them, as is brought in Tractate Kelim, Chapter 2 (Mishnah 1).
+שר' אליעזר מטהר (see Tractate Kelim, Chapter 10, Mishnah 5) – that he held that they are not considered utensils at all, and even if they are not like flat wooden utensils. But the Halakha is not according to Rabbi Eliezer.
+שחתכו חוליות – they cut up the burned clay of the oven by its width into tiles and placed one tile on top of another, and placed sand in-between each tile, and plastered it with plaster/mud and made of it a paste of plaster surrounding its matting to guard its heat in the manner that people do for ovens.
+שרבי אליעזר מטהר – for since there is sand between the cracks, it is similar to as if it’s broken. And the Sages defile it for the plaster makes it all as one, and attaches the slits, even though there is sand between each tile. But the Halakha is not according to Rabbi Eliezer (Note: This dispute is the source text for the famous debate of the Oven of Akhnai found in Tractate Bava Metzia 59a).
+שמעברין את השנה בכל אדר – until the twenty-ninth of Adar, there is time for the Jewish court to state that it is a leap year, and that the next month is the Second Adar, but on the thirtieth day of Adar, one cannot intercalate the year, since it is appropriate to establish [the month of] Nisan, in the chapter of Tractate Pesahim 56a – “In the place where the practice existed” (chapter 4).
+על תנאי – if the President [of the Sanhedrin} wishes that it would be intercalated and if not, it would not be intercalated.
+
+Mishnah 8
+
+מוסף היורה של שולקי זיתים – it is the manner of those who seethe olives and dyers who have large boilers and make for them additional plaster on their rims so that they will bring forth water at the time of their boiling. That of those who seethe olives is ritually impure, because that supplement is necessary for the utensil and it is used, and the Torah stated concerning the oven and portable stoves on feet (Leviticus 11:35): “an oven or stove shall be smashed. They are unclean and unclean they shall remain for you.” And they (i.e., the Rabbis) expound upon the word לכם/”for you,” everything that they need, that is a substance from the utensil that one you need it for and use it – that it receives defilement.
+ושל צבעים טהור – for dyers do not use the same supplement since they are fearful lest they lose their color.
+
+Mishnah 9
+
+על החרשת שהשיאה אבות (this section of the Mishnah is also taught in Tractate Gittin, Chapter 4, Mishnah 5; this part of the Mishnah is also taught in Tractate Yevamot, Chapter 14, Mishnah 2) – even though she is a completely married woman, for her father received her betrothal when she was a small girl/minor, even so, she is divorced with a Jewish bill of divorce, and she receives her Jewish bill of divorce when she is a deaf-mute, and even though she lacks knowledge, because a woman can be divorced against her will. Therefore, we do not require her knowledge.
+ועל קטנה בת ישראל שנשאת לכהן – and she is an orphan and her marriage was not other than from the Rabbis, and she eats priest’s due from the Rabbis and we don’t make the decree regarding priest’s due of the Rabbis because of the priest’s due of the Torah.
+מריש – beam
+בירה – large house
+מפני תקנת השבים – for if we would require him to take down the entire group of buildings and to return the beam itself, he might be prevented from repenting.
+שלא נודעה לרבים – which is stolen
+שהיא מכפרת – and there is no need to bring another.
+מפני תיקון מזבח – the there would not be sad Kohanim when they ate non-sacred food that was slaughtered in the Temple courtyard. And it is found that the altar is void for they are prevented from performing the Divine Worship.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+העיד רבי יהושע על דם נבילות שהוא טהור – from being made impure like a carrion in an olive’s bulk, and it defiles with a quarter [of a log]. For you do not have anything whose blood will become defiled like its skin other than for a reptile alone. And above [at the beginning of Chapter 5 of Tractate Eduyot] where it is taught in the Mishnah: that the blood of carrion – the School of Shammai declares clean and the School of Hillel declares unclean, but not like the carrion which defiles through an olive’s bulk, but through a quarter [of a log].
+שנגע טמא במקצתו שטימא את כולו – they made a preference with Holy things and with the ashes of the sin-offering, for even thouh they themselves are divided if we place them within one utensil and comes in contact with something that defiles holy things in part, all were defiled, for the utensil combines them to be considered as if they are one body, and support is brought for it from the Biblical verse, as it is written (Numbers 7:14,20,26,32,38,44,50,56,62,68,74,80): “One gold ladle of 10 shekels, filled with incense,” as the Biblical verse made all of what is in one ladle.
+הוסיף ר' עקיבא – for whereas from the testimony of Rabbi Shimon ben Beterah, we did not hear other than on that which is impure, and Rabbi Akiva came and added that even one who immersed himself on that day – but is not completely pure until sunset which does not defile but is invalid alone, if it came comes in contact with part of it, it invalidates all of it. And Maimonides explained, that from the testimony of Rabbi Shimon, we did not hear that it combines other than a utensil that has an inside [receptacle] but a vessel that does not have an inside [receptacle], we did not hear that it combines, but Rabbi Akiva came and added that even sifted fine flour and incense and frankincense and coals that are not within the utensil, but are collected and placed on a board or plank which has no inside [receptacle], they are considered as if placed within the utensil, and are made as if they are one substance.
+והגחלים – those that the High Priest on Yom Kippur takes out in a pan, if a person who immersed himself on that day – but is not completely pure until sunset touched part of them, all of them are made in valid, and a preference was made with them, for the coals are not receptacles for defilement.
+
+Mishnah 2
+
+קטנה בת ישראל – and she is an orphan a has been explained at the end of the chapter above (i.e., Eduyot, Chapter 7, Mishnah 9), and he adds here that when she came to get married even though she had not yet engaged in sexual relations, because from the testimony of above (i.e., Eduyot, chapter 7, Mishnah 9), we did not hear/learn that she eats Terumah/priest’s due [if she married a Kohen] other than after she had engaged in sexual relations.
+שהורהנה – that she had been deposited as a pledge with idolaters.
+ועדיה – those who testified that she had been deposited as a pledge.
+האמינו שלא נסתרה ושלא נטמאה – and specifically to this one that her witnesses testify about her that she had been defiled, It is this that the Rabbis said that they believed her, for not according to the law did the members of her family distance her from them. But if she doesn’t have witnesses, any woman detained through money at the time when the idolaters are in power, she is prohibited for a Kohen to engage in sexual relations with her. There is no difference whether she was deposited as a pledge or whether she had been detained/imprisoned.
+
+Mishnah 3
+
+אלמנת עיסה – one family that was mixed up with someone who was doubtful for the priesthood on account of his father’s illegitimate connection. All the children of that family are doubtful if he was that doubtfulness that was mixed up with them or not. And a woman who married one of the children of that family, and her husband died, is called the widow of one belonging to a family suspected of containing an alien admixture, that is like the examined and mixed family [suspected of containing an alien admixture], so too this particular woman is mixed from doubts – doubt if her husband was that doubtful one for the priesthood on account of his father’s illegitimate connection, according to the truth. Rabbi Yehoshua validates her for the priesthood, because there is here a compound uncertainty and is judged leniently. But Rabban Gamaliel holds that even though generally, a compound uncertainly which is judged leniently, here is different, for they made a preference for pedigrees.
+העיסה כשרה לטמא ולטהר – that is to say, that a family that became mixed through someone doubtful for the priesthood on account of his father’s illegitimate connection, behold, she is presumption of being fit like the rest of the families of legitimate descent, and like that the rest of the families say: “this one is ritually impure” and distance themselves from her, and “this one is pure” and they draw her close, so is this family that had become mixed up beyond recognition as a result of someone doubtful for the priesthood on account of his father’s illegitimate connection, and we cannot say for since that it become so mixed up beyond recognition, we don’t any longer to check when women marry -which one was defiled and which one is pure, in order to distance the impure one and to draw close the pure one.
+קבלנו עדותכם – you are believed in our eyes and we believe that such is what you heard.
+שלא להושיב ב"ד על כך – to permit the widow of one belonging to a family suspected of containing an alien admixture ab initio.
+הכהנים שומעים לכם לרחק – if you would say that she is forbidden.
+אבל לא לקרב – if you would say that she is permitted. And the Legal decision is that a woman who married one of that family, and her husband died, is called the widow of one belong to a family suspected of containing an alien mixture, and she is forbidden to marry into the priesthood ab initio, and if she married, she cannot be divorced.
+
+Mishnah 4
+
+איל קמצא – a form of locust. The Aramaic translation of “like locusts” is “like a species of locusts.”
+דכן – it is clean and permitted to eat.
+ועל משקה בית מטבחייא – the blood in the slaughterhouse of the Temple courtyard.
+דאינון דכיין – there is one who says that they are completely pure, for the defilement of liquids is not from the Torah but rather the Rabbis are those who decreed upon them defilement, and on these they did not decree. And there is another opinion that these are pure from making others impure, but they are impure of themselves and there is, from the Torah, defilement for liquids, to become defiled and the Rabbis were not able to make pure what the Torah had defiled.
+ועל דיקרב למיתא מסאב – this is how it should be understood (Talmud Avodah Zarah 37b), that whomever definitely touches a corpse is unclean. But there is a doubt, even a grave defilement of the dead is pure, and all the more so, defilement [via a contact with] a reptile is light. And a doubtful impurity in the public domain comes to permit. And even though a doubtful impurity in the public domain is pure according to the Torah, for prohibition of doubtful defilement we derive from the Sotah/suspected adulterous woman, for the Bible derives it with the language of defilement (Numbers 5:13): “and she keeps secret the fact that she has defiled herself, the Biblical verse informs us that on that which is doubtful, she is prohibited, and just as the case of the Sotah/suspected adulterous woman is in the private domain, and there is no hiding in the public domain, so doubtful defilement is not other than in the private domain, nevertheless before Yosi ben Yoezer came, they would say, it is the Halakha but we don’t teach thus. And he came and testified that we do teach as such ab initio, to make pure all doubtful defilement in the public domain.
+וקרי ליה יוסי שריא – because he permitted three things that they (i.e., the Rabbis) would practice a prohibition on them. For any Jewish court that permits three things where their permit is not simple, they would call it, a permitting/absolving Jewish court.
+
+Mishnah 5
+
+שמשיאין האשה ע"פ עד אחד (this section of the Mishnah is also taught at the conclusion of Tractate Yevamot, Chapter 16, Mishnah 7) – a woman whose husband went abrought and one witness came and said that he died. We marry off his wife through his word.
+כדיר העצים – a chamber where they gather all the wood of the altar of the Temple. And it was in the north-east corner of the Women’s compartment [of the Temple court] and they found there the bones of the dead. But the Sages said that they should collect bone by bone and everything is ritually pure. And we should not suspect lest they humans and utensils were defiled by them because in the Women’s compartment has the law of the public domain, and this is doubtful defilement in the public domain, for its doubtfulness makes is pure. And in the Tractate Zevahim in the last chapter (chapter 14) [ page 113a], the Gemara brings that they (i.e., the Sages) wanted to decree defilement on all of Jerusalem because of those bones that were found in the shed for the wood, but that Rabbi Yehoshua said to them: No: It is a shame and disgrace for us that we should decree defilement on the city of our forefathers.
+
+Mishnah 6
+
+שמעתי שמקריבים אף על פי שאין בית – [since] the holiness that Solomon sanctified the Temple, he sanctified for its time and he sanctified it for the future. And similarly, the holiness of Jerusalem was sanctified forever. But the sanctification of the rest of the Land of Israel, he did not sanctify during the first conquest other than for its time [alone] until those who came up from Babylonia returned and they sanctified it a second time, and that sanctification was sanctified for the future.
+
+Mishnah 7
+
+הלכה למשה מסיני – For the Holy One, blessed be He showed Moses at Sinai, each generation and its expounders, and showed him that Elijah does not come to make impure or to make pure, to distance or to bring close, to verify [doubtful] families mixed up (i.e., lost to the priesthood as they had been mixed with Israelites beyond traces of genealogical disabilities) beyond recognition; who had been mixed up beyond recognition and who had not been mixed up beyond recognition, but he should leave them and they will be valid in the future to come, for the Halakha is that a family that had mixed up beyond recognition remains mixed up beyond recognition.
+אלא לרחק המקורבים בזרוע – for everyone presumes them as invalid, but that they were brought close by force, but a family which had been mixed up beyond recognition on account that it was not known that its defilement was unknown, should be left in its fitness.
+בית הצרפה – such is the name of the family.
+ורחקה – he announced concerning them that they are invalid.
+בן ציון – he was a strong man and a violent person.
+ועוד משפחה אחרת היתה שם – that was invalid.
+וקרבה בן ציון בזרוע – and he announced concerning them that they are valid to marry with them, and the Tanna/teach of the Mishnah had consideration on the honor of human creations and did not mention the name of the invalid family that Ben Zion drew close forcefully, like he had mentioned the name of the fit/valid family, to teach you how much a person has to be careful not to recount of the denigration of his fellow and to be able to hide degradation. If such is the case with those who are invalid, all the more so regarding those who are valid.
+כגון אלו – who validity and invalidity were known but that they were distanced by force and brought closer by force.
+לקרב אבל לא לרחק – the valid family that had been distanced by force, he brings close but he does not distance that which had been brought close by force.
+שנאמר והשיב לב אבות על בנים – that will be said in the future with the Holy Spirit that this because of the children’s children of this one. And according to the words of Rabbi Shimon, the fathers are the Sages and the children are the students, so that the heart of all of them will be equivalent and dispute will not fall between them.
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+Bartenura on Mishnah Eduyot
+ברטנורא על משנה עדיות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Eduyot
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Eduyot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שמאי אומר כל הנשים דיין שעתן – All the women who see [menstral] blood know their hour to defile what is pure that they came in contact with from the time of their seeing [blood] and onward. And we don’t say that before this also, that there was blood in the walls of her womb that had been established and that she was impure even before this, for all women defile in with their vagina, and even though blood had not exited outside. And the reason of Shammai is that he did not suspect that perhaps, before this there had been blood, for if you say this, the heart of a man smites him (i.e., he has no clear conscience) all the time of intercourse and he separates himself from his wife, and it is found that the daughters of Israel would refrain from engaging in [the Mitzvah] of “being fruitful and multiplying.”
+מפקידה לפקידה – She checked today and found herself to be pure, and checked at the end of the week and found herself to be impure. We are suspicious of her physical contact from the first examination and onwards, lest with the removal of her hand, she saw that the walls of her womb established her presumptive condition [of cleanness], and we do not worry about refraining from “being fruitful and multiplying”, for specifically, for purity that we defile them from one examination to the next examination, and not to her husband, for Shammai says: if we make her defiled from her purity, the heart of man smites him (i.e., he has no clear conscience) and he would separate also from sexual intercourse.
+לא כדברי זה ולא כדברי זה – not according to the words of Shammai who is more lenient and does not make a tence for his words, and not according to the words of Hillel, who went beyond his measures (i.e., extended the restrictions of the law too far – see Talmud Niddah 4b) who was too strict, for certainly, all these “many days” (according to Hillel) do not establish that the walls of the womb are [filled with] blood.
+מעת לעת ממעטת על יד מפקידה לפקידה – two times were mentioned with regard to the woman to defile that which is pure retroactively, and he went after the liberal of both opinions. For if “from one (i.e., the present) examination” to the [last] examination is greater than from one term of twenty-four hours (of retrospective uncleanness) [reduces the term of the interval from one examination to the other], we go after one from twenty-four hour period to the previous one, and we don’t defile other than those pure things that she came in contact with from yesterday at that hour. But if the period “from one term of twenty-four hours is greater than from one examination to the one that preceded it, such as when she checked herself in the morning and found herself to be pure, and in the evening, found herself to be impure, we don’t defile anything other than those pure things that were from the examination in the morning and beyond. And the Halakha is according to the Sages.
+על יד – of another, like “Next to him” in the Book of Ezra (actually – it is Nehemiah 3:8, which is like (verse 16): “And after him.”
+וסת – fixed (i.e., regular time of menstruation), for it was established for her the time of menstruation three times, and she checked at the time of her regular time of menstruation and found herself to be impure, she knows her time, and we don’t worry that perhaps before this it occurred, for certainly, her time of menstruation comes on time.
+והמשמשת בעדים הרי זו כפקידה – Two things are taught and this is how it should be understood: She who uses evidences – a piece of cloth used by women for ascertaining their condition of cleanness or uncleanness that is to say, it is Mitzvah upon each and every woman to use two pieces of evidence which she checks with them, one before sexual intercourse and once after sexual intercourse.
+הרי זו כפקידה – the evidence that is after sexual intercourse is considered like an examination.
+ממעטת על יד מעת לעת ועל יד מפקידה לפקידה – for you might have thought lest she sees a drop of blood like a mustard seed and ends up takes a handful of semen and that it would not be considered an examination, our Mishnah comes to tell us, that until after sexual intercourse, it is considered like an examination, but the evidence used before sexual intercourse is not like an examination, and because she is restless, that is she is anxious to have sex, she does not bring it into the holes and fissures [of her vagina].
+
+Mishnah 2
+
+מקב לחלה – dough which has in it a Kab is liable for [separating] Hallah.
+קב ומחצה חייבים בחלה – which are seven Logs and an egg and one-fifth of an egg, according to the Wilderness measure. And this is an Omer as a capitation tax, one-tenth of an Ephah which is liable for Hallah, as it is written (Numbers 15:20): “As the first yield of your baking, [you shall set aside a loaf as a gift….],” according to the dough of the wilderness. And they added one-sixth for the Jerusalem [measure], so that it was found that six Wilderness [Logs] become five Jerusalem [logs], and the Log that remains and the egg and the one-fifth egg go up to the Jerusalem Log, for the Wilderness log is [equal to] six eggs, which are given as five large eggs. It is found that the Log is missing one large egg. Give an egg and one-fifth of an egg in place of he large egg, for the one-fifth egg which is one-sixth from the outside additional on the egg, it is found that six large eggs which are a large Log, since six large Logs are one and-one-half Kabs.
+משהגדילו המדות – This is the Sepphoris measure, which they added one-sixth on that of the Jerusalem [measure], so it is found that the six Logim are five, which are five-fourths of a Kab, as the Kab is equivalent to four Logs.
+חמשה ועוד חייבים – for as Rabbi Yosi holds, the Wilderness measure were larger eggs than ours by one-twentieth of an egg for each egg. And the Halakha is according to the Sages, that a Jerusalem Kab and one-half which equals six Jerusalem Logs which are the Wilderness seven Logs and an egg and one-fifth of an egg, which is the measure [required] for Hallah. And they are forty-three eggs and one-fifth of an egg. And Maimonides cut and examined and checked and found that the weight of five hundred and twenty of most of the commentators from the flour of wheat is the measure of flour that is obligated for Hallah. And the weight of most of the commentators was known in Egypt today and throughout the Land of Israel, which is the weight of nearly sixty-one grains of barley.
+
+Mishnah 3
+
+הין – twelve Logs
+פוסלין את המקוה – if they (i.e., drawn water) fell into it prior to its measure being completed. But after it was completed, even if he cast into it all the drawn water that is in the world, they would not make it (i.e., the Mikveh) invalid.
+שחייב אדם לומר בשלון רבו – that is to say, the word "הין" /”hin” is not the language of the Mishnah, but rather is the language of the Torah, but that is what he heard from his teachers Shemaiah and Avtalion. And Maimonides received from his father, of blessed memory, that since Shemaiah and Avtalion were righteous converts, they were not able to pronounce from their mouths the word “Hin,” and they would say, “Een” instead of “Hin,” like people until today who are incapable of articulating the letters [Aleph, Khet, Hei and Ayin), and Hillel would also say, “Een”, like this teachers, the righteous converts Shemaiah and Avtalion would say.
+גרדיים – weavers
+משער האשפות – The Tanna mentioned the name of their craft and the name of their neighborhoods, to inform you that nothing should prevent a person individually from the House of Study, for there is no lesser craft than that of the weaver, for we can cannot appoint from it neither a King nor a High Priest, and there is n o lesser gate in Jerusalem than the Dung Gate, and they cast the deciding vote through their testimony for all the Sages of Israel.
+
+Mishnah 4
+
+שלא יהא אדם עומד על דבריו – that he should not stubborn to stand enduring by his viewpoint.
+אבות העולם – Hillel and Shammai
+
+Mishnah 5
+
+ויסמוך עליו – that is to say, that he acted according to the individual opinion and set aside the opinion of the majority.
+אין בית דין – Another which would arrive after him is able to nullify the words of the earlier Jewish court who acted according to the words of the individual (i.e., minority view), until it is greater than him in wisdom and in number. In wisdom – that is, that the head of the Academy of the latter Jewish court would be greater in wisdom than the head of the Academy of the former [Jewish court]. In number – that the number of the students in the latter Academy would be greater than the number of students in the former Academy.
+
+Mishnah 6
+
+למה מזכירין דברי היחיד בין המרובין – in order to nullify them. An individual [opinion] that was not followed by a single Jewish court like his words and they are rejected and nullified, why do we mention them at all? And we respond that if a person would say: Such is my received [tradition] and he would be astonished when he sees that no one is acting according to his received tradition, they would say to him: according to the words of that individual you heard and those words were rejected.
+
+Mishnah 7
+
+רובע עצמות – one-quarter of a Kab of bones of the dead defile in a tent, and less [than one-quarter] do not defile other than through contact or by carrying [them] but not in a tent, but the School of Shammai holds that one-quarter kab defile and even if they are from many dead individuals.
+ובית הלל אומרים רובע עצמות מן הגויה – that is to say, from one body of one dead individual and not from may dead individuals. And even of one dead person, they do not defile until there will be one-quarter kab of the greater portion of a corpse, that is, the greater size of the body or the greater number of bones of a person which would be one-hundred and twenty-five bones, as the number of the bones of a person is two-hundred and forty-eight.
+אפילו מעצם אחד – if one bone of the dead person files one-quarter kab, it defiles in a tent, and the Halakha is according to the School of Hillel.
+
+Mishnah 8
+
+כרשיני תרומה – In Arabic we call it KARS’NA. And they are food for camels but humans do not eat from them other than from need/emergency in the years of famine, and we separate Terumah/priest’s due from them, since they are eaten by humans on occasion from need/emergency, but it is not holy like the rest of the priest’s due/sacred gifts.
+שורין – [soak] them in water.
+ושפין – on [it is necessary to say – the flesh/skin]
+בטהרה – with the washing of the hands, like the law regarding the rest of foods of Priest’s due/Terumah. For mere hands are second-level of uncleanness and they defile the Terumah.
+ומאכילין – to cattle
+בטומאה – and one does not suspect if he defiles them with his hands at the time of his feeding them to cattle, but all the while that he is not feeding them to cattle, it is prohibited to defile them with his hands.
+שורין בטהרה – soaking them in water makes them susceptible to receive defilement, and if he soaks them while in a state of defilement, it is found that he has made them susceptible and their defilement comes as one. This alone is what the School of Hillel prohibits, because of a recognition in order that they would know that they are priest’s due/Terumah.
+יאכלו צריד – the language of dryness, like the dry-portion of meal-offerings, which is the place of the meal-offering where oil did not arrive there. Even here, they should be eaten dry, so that liquid would not come upon them at the time of eating, in order that they would not be recognized as susceptible to receive defilement.
+כל מעשיהם בטומאה – and even the soaking. But the Halakha is according to the School of Hillel.
+
+Mishnah 9
+
+הפורט סלע ממעות מעשר שני – whomever has Second Tithe copper coins and comes to exchange them for a silver Sela must come up to Jerusalem because of the burden of the path.
+בית שמאין אומרים בכל הסלע מעות – if one comes to exchange them, he can exchange all of them and give coins for the entire Sela.
+ובית הלל אומרים – he cannot exchange other than half of them, for when he comes to Jerusalem, he will need pennies/small coins immediately to purchase the needs of the meal, and if everyone would run to the money-changer to exchange, the small coins/pennies would increase in value and it would be found that the Second Tithe [value] would be lost. Therefore, he should bring small coins/pennies with them to spend partially, and when they run out, he can exchange the silver that is in his hand little by little. A Shekel is one-half of a Sela.
+אין מחללין כסף ופירות על כסף – Whomever has one-half a Denar of silver of [Second] Tithe, and produce of [Second] Tithe that are worth one-half a Denar, he should not combine them together to change for a Denar.
+וחכמים מתירים – In such a manner through combining produce, since he only has one-half a Denar of silver, but to exchange a silver Denar and produce that is worth a Denar for one-half a Sela whih two Denarim, the Sages admit that we do not exchange. And the Halakha is according to the Sages.
+
+Mishnah 10
+
+הפורט סלע של מעשר שני בירושלין – that he would exchange a Sela that is in his hand and take small coins to spend them for the needs of the meal of the [Second] Tithe.
+בית שמאי אומרים – if he comes to exchanges all the Selas that are in his hand for small coins, he should make the exchange.
+ובית הלל אומרים – he should only exchange half of them, lest he stay in the city until he spends all of them, and he should deposit them in the city until another Festival as the small coins/pennies decay/become disfigured, and if he would return and exchange them for Selas, it would be found that the money-changer would gain twice over and the Second Tithe would be lost.
+הדנים לפני חכמים – Shimon ben Azzai and Shimon ben Zoma and Chanan the Egyptian/HaMitzri.
+בשלשה דינרים כסף ובדינר מעות – The Sela is [worth] four Denars, and when one comes to exchange the Sela, he should not take other than one Denar of small coins, and three Denars should be silver.
+וברביעית כסף ברביעית מעות – With the fourth Denar of Silver, he should not take other than one-quarter of it copper and three parts silver, so that it is found that he would purchase one M’ah from sixteen for a Sela alone.
+ארבעה אספרי כסף – The Denar [is worth] five Sestertius, and it is a coin in the land of Greece that until today we call it ASPERO, it is found that a Sela is twenty ASPERO, and when he exchanges for a Denar, it should be exchanged for four silver ASPERO and one copper coin. It is found that he purchases one copper coin from twenty for every Sela alone.
+יניחנה בחנות ויאכל כנגדה – He should not exchange the small coins/pennies, lest he perhaps forget and make them non-sacred. But he should leave the Sela with the money-changer and eat [food] against it until it runs out. But the Halakha is according to the words of the School of Hillel alone.
+
+Mishnah 11
+
+חפויו – Our Rabbis have explained this from the language of (Shabbat 81a) “the pivots” which are the teeth protruding from the keys that are customarily made in the Land of Ishmael, even here that one ordinarily makes in the bride’s litter/chair like teeth protruding in order that they can support them. And Maimonides explained it engravings and drawings that they make from wood or stones and attach them on to the bridal seat.
+בית שמאי מטמאין – for they are still fit for sitting.
+ובית הלל מטהרין – but they are not fitting for a bride, and they are like broken.
+מלבן הכסא טמא – that is to say, even the frame by itself, without the seat and without the seat boards is ritually impure; all the more so, the seat without the its boards is ritually impure. The frame, in the form of a square brick they make on the seat and people sit on it.
+כסא שקבעו בעריבה – he brought the seat from another place and affixed it in a trough through his sitting in it. But a trough is not ritually (i.e., Levitically) impure arising from someone with gonorrhea’s immediate contact by treading/leaning against it, and it is fit for kneading but not for sitting upon.
+בית שמאי מטמאין – because the seat does not become void in the trough.
+ובית הלל מטהרין – from impurity arising from someone with gonorrhea’s immediate contact by treading/leaning upon it, but the sea becomes void regarding the trough. But the seat is made in the body of the trough itself, and the School of Shammai admits to the School of Hillel that it is ritually pure.
+שמאי אומר – even the sea that is made in the trough itself is impure by gonorrhea’s immediate contact by treading/leaning upon it.
+
+Mishnah 12
+
+אלא בבאה מן הקציר – like the event that took place that some people went to harvest wheat and a snake bit one of them and he died, and she came and announced in the Jewish court, and they sent out and found that it was according to her words. But they did not permit it (i.e., for her to re-marry), other than it was an example that the matter be something that is close by, but [if she is coming] from abroad, she is not believed.
+אלא בהווה – it was an event that took place such as it was, and the same law applies to the rest of the places.
+שאין האחים נכנסין – to the inheritance of her husband, for the All-Merciful said (Deuteronomy 19:15): “A case can be valid only on the testimony of two witnesses or more,” and concerning her marriage they (i.e. the Rabbis) were lenient because of her disability to remarry (see Yevamot 88a – as regards testimony to her husband’s death to prevent the eventuality of “widowhood in life.”).
+מפני כתובתה – from the formulation that they established to write in the document of the marriage contract/Ketubah.
+כשתנשאי לאחר – for behold she is married and afterwards can take [the monies] of her Ketubah.
+
+Mishnah 13
+
+מי שחציו עבד וחציו בן חורין – such as slave of two partners and one of them freed him; alternatively, his master received from him half of the monies [of his worth] and freed half of him with those funds.
+תקנתם את רבו – who is not lacking anything
+לישא שפחה אינו יכול – because of the side of freedom that is in him.
+בת חורין אינו יכול – because of the side of servitude that is in him.
+כופין את רבו ועושהו בן חורין – and the same law applies if he was the slave of one-hundred partners and one of them freed him, we force all of them to free him.
+
+Mishnah 14
+
+כלי חרס מציל על הכל – an earthenware utensil that is surrounded by something closely covered with a lid protects everything that is inside it when it is the tent of a dead person, and will not defile anything that is inside it, as it is written (Numbers 19:15): “And every open vessel, with no lid fastened down, shall be unclean,” but if it has a lid fastened down, it is pure and what is inside it, it does not matter whether it is utensils, or food-stuffs or drink. And the Biblical verse is speaking about an earthenware vessel, as it is written, “And every open vessel,” concerning that which defiles through its opening, and does not defile through its back.
+אינו מציל אלא על אוכלין ומשקין ועל כלי חרס – but on other kinds of utensils, it does not protect as will be explained further on.
+מפני מה וכו' מפני שהוא טמא על גב עם הארץ – for everything that is found with the ignoramuses whether utensils, food-stuffs and liquids/drink, all are considered impure, because they are not expert in the laws of the impurity and purity and consider that which is impure to be pure.
+ואין כלי טמא חוצץ – it does not offer protection against the defilement other than only a pure utensil, but an impure utensil cannot protect on what is inside of it, and these utensils belonging to the ignoramuses are considered to be ritually impure and do not offer protection.
+לעצמו טיהרנו – to the ignoramus himself we have declared it pure, and we should not suspect that perhaps a Haver/ a member of the order for the observance of Levitical laws in daily intercourse, would come to use them, for they are separated from contact with them and without this, also, all of their food would be ritually impure; therefore, food and drink and earthenware utensils which have no purity in the Mikveh, for when they were in the midst of a vessel with a lid fastened down belong to the ignoramuses, we say to them that they are ritually pure [for them], and they can use them they are the ones who consider their utensils to be considered pure, and we don’t suspect lest a Haver will borrow one from them and use them, for they are, for him, in a status of impurity and they can never have ritual purity ever. But a vessel that only requires only rinsing in order to be restored to Levitical cleanness where there is a suspicion that a Haver will borrow it from them and immerse them [in the Mikveh] and use them without sprinkling on the third and seventh day, for he will not know that they were defiled in the tent of a dead person, and would think that a mere immersion [in the Mikveh] would be sufficient to rescue it from the ritual impurity that it sustained while with the ignoramus, and that is why it is taught in our Mishnah: “You have declared it ritually clean/pure both for the ignoramus and for you,” and a Haver would come to use it. Therefore, they made the law equivalent for all and said that a vessel that requires only rinsing in order to be restored to Levitical cleanness is saved with a lid fastened down, which does not belong either to a Haver nor to an ignoramus. And if they came to make a decree that an earthenware utensil of an ignoramus shall never be saved with a lid fastened down because it is considered ritually impure and no impure vessel can protect/save it, none of the ignoramuses would accept it from them, because they would hold that they are expert and guard their utensils in ritual purity and they can protect their utensils.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+רבי חנינא סגן הכהנים העיד. מלשרוף את הבשר שנטמא בולד הטומאה – the offspring of the offspring is stated. The meat which is third [level of impurity] which was defiled with something of the offspring of an offspring,, that is to say, it came in contact with something of second-level impurity, and it became third-level of impurity, they did not prevent from burning with meat that that was defiled with something of a direct cause of Levitical uncleanness, which is the first level of impurity. And when this meat that was at first third-level of impurity comes in contact with that which was defiled with a direct cause of impurity, it returns to be second-degree of impurity, for it came in contact with first-level of impurity and became second, and it is found they added one level of ritual impurity upon its impurity, for initially it was third-level and now is second, and even though that they didn’t prevent from burning with something more severe than it, for since even that which is the lesser for burning stands, they did not suspect if they would make it more impure than it already was. And even though, according to the Torah, no food can make another food impure, as it states regarding something the defiling of food (Deuteronomy 14:8, 14): “It is impure [for you.” It is ritually impure but it does defile food or something similar. Nevertheless, the Rabbis decreed that foods can make other foods impure.
+השמן – of Priest’s due/Terumah that was defiled by someone who had bathed [in a Mikveh] but must wait for sunset to be perfectly clean, which is third-level of impurity, for a person who had bathed [in a Mikveh] but is waiting for sunset to be perfectly clean defiles Terumah from the Torah and makes it third-level of impurity.
+בנר שנטמא בטמא מת – this is a metallic candle and not of earthenware, for all utensils outside of earthenware utensils that came in contact with the defilement of the dead person become like it, it is principal level of impurity, it is a principle level of impurity, if it is a first level of impurity, it is a first level of impurity, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed [or died naturally, or human bone, or a grave, shall be impure seven days].” And they (i.e., the Rabbis) expound upon “who was killed” he is like someone who was slain, for the sword that had come in contact with the dead became like one of the original causes of Levitical uncleanness like the dead person himself. And when it had come in contact with something defiled by contact with the dead, which is a primary [cause of Levitical uncleanness], the sword also became a primary [cause of Levitical uncleanness], and all utensils are like a sword in the law, except for earthenware vessels. It is found that the metallic candle when it came in contact with something defiled by a dead person, it too became a primary [cause of Levitical] uncleanness. And now Rabbi Akiva adds on to the words of Rabbi Hanina the Assistant Priest, for Rabbi Hanina did not permit other than to restore something that had been third-level uncleanness to something second-level uncleanness. But Rabbi Akiva permitted restoring something that was third-level uncleanness to first level, for the oil that had been defiled by contact with a person who has ritually bathed but must wait for sunset to be perfectly clean, who is third-degree level of impurity, when they kindle it with a candle that had been defiled by contact with the dead, the candle itself becomes a primary form of Levitical uncleanness as we have stated and third-level [of impurity] returns to be first-level of impurity. And even though they did not prevent it, for since the title of impurity is upon it, we do not suspect him and it is permitted to add with his hands.
+
+Mishnah 2
+
+לא ראיתי עור יוצא לבית השריפה – After its hide was flayed, if it was found torn. Even though that this disqualification was upon it prior to its hide being removed, since it was not recognized other than after the hide’s removal.
+שהמפשיט את הבכור ונמצא טריפה – but Rabbi Akiva comes to teach us (a new point), that even a firstling which has defect when it is slaughtered outside of Jerusalem on its defect, and the Biblical verse did not permit it other than for eating, as it is written (Deuteronomy 15:22): “Eat it in your settlements [the unclean among you no less than the clean, just like the gazelle and the deer],” but if it died, its hide is forbidden and it requires burial, and Rabbi Akiva teaches us that where it is “terefah”/torn status is not known until after the hide is flayed, the permitted it to be slaughtered and the flaying of its hide is like its blood was cast in the Temple.
+יאותו הכהנים בעורו – and it is not burned.
+אין לא ראיתי ראיה – lest it did not happen in his days that it would be found “terefah”/torn after the hide had been flayed, and if it happened and they burned it, he did not see it.
+אלא יצא לבית השריפה – since prior to the flaying it had come. And the Halakha is according to Rabbi Akiva regarding a firstling with a defect when a specialist permitted it, but if a specialist did not permit it, no. And the Halakha is according to the Sages in regard to a pure firstling, that the flesh is buried and hide is burned.
+
+Mishnah 3
+
+וכותב בכתב ידו – a document of liability on the borrower.
+ואחרים חותמים – valid witnesses would sign on the document.
+והתירו – and even though the person who writes the document is the lender, and he is an interested witness.
+שהאשה כותבת את גיטה – and valid witnesses are signed to it.
+את שוברו – the document of renunciation that his wife has renounced to him on her Jewish marriage contract.
+שאין קיום הגט אלא בחותמיו (see Tractate Gittin, Chapter 2, Mishnah 5) – the witnesses whose signatures are affixed on the Jewish bill of divorce is the essence of the reason for the validation of the Jewish bill of divorce. Therefore, when valid witnesses have affixed their signatures on it, it is valid, and event though it (i.e., the Jewish bill of divorce) is in the handwriting of the woman [to be divorced].
+ועל מחט – and it is known concerning it that it was defiled [through contact] with the dead, and it is found that with Holy meat, when they cut it in the Temple courtyard, and there was a doubt if it the knife or a person touched it or not. The knife and the person are ritually pure, for it is doubtful impurity in the public domain, for the Temple courtyard has the law of the public domain regarding the matter of ritual impurity, and a doubtful impurity in the public domain, its doubt is deemed pure.
+והבשר טמא (see Talmud Pesahim 20a and Talmud Hullin 36b) -for it certainly came in contact with ritual impurity, and our Mishnah is speaking about Holy animals that passed through a river close to its slaughter and still liquid is dripping on it, as the meat has become susceptible to receive defilement with those waters. For if this was not the case, the meat would not be impure. And even though we wash it in the slaughtering place in the Temple courtyard, for all liquid of the slaughtering house is restored to Levitical cleanness. And the meat does not become susceptible to receive defilement. And if it is difficult how the meat is ritually defiled and the hands are pure, for don’t impure food-stuffs defile the hands, according to the Rabbis. But it is not difficult at all, for we hold that one’s hands do not become defiled in the Temple, when they decreed on the defilement of the hands, they didn’t decree about it in the Temple.
+
+Mishnah 4
+
+בכרם – that the Sages would sit row by row in this vineyard that that was planted with row after row of vines.
+על ביצה טרופה – that the white of the egg was mixed with the yolk of the egg together and placed on top of the vegetable and the one who has bathed but must wait for sunset to be perfectly clean had come in contact with egg, and even though it is non-sacred, for the Terumah does not belong with the egg. But a person who has bathed but must wait for sunset to be perfectly clean does not defile something non-sacred; even so, there is a combination and the vegetable is defiled as it through contact with it.
+אם היה כמין כובע – the egg was blown up and became like a cap over the vegetable and there is its empty space underneath it.
+שבולת שבקציר – one ear of grain was left over in its harvest that had not been harvest, and the top of that ear of grain touches the standing corn.
+אם נקצרה – if that ear of grain was cut with the standing corn, it belongs to the house owner, for the standing corn rescues it, and we do not call it, “you shall not go back to take it.”
+ואם לאו – it is considered “forgotten,” and it is for the poor.
+עריס – five vines that are planted and suspended and lying on top of poles or on the fence called an espalier (of grape vines),from the language of (Psalms 132:3): “my bed.”
+אם יש בה כמלוא בוצר וסלו – if the garden is as large as the measure that when a grape gatherer stands with his basket when he brings the grapes into it when he is gathering the grapes from all the sides of the espalier.
+תזרע – the garden, the seed should be distanced from the vines in order to work the vineyard which are six hand-breadths in all directions.
+ואם לאו – the garden is not so large.
+לא תזרע – and even though he distances in order to work the vineyard, because the seed appears with the vineyard as if they are mixed seeds.
+
+Mishnah 5
+
+ופירשן רבי יהושע – when he is liable and when he is exempt.
+אם לעשות לה פה חייב – because of [the Sabbath prohibition] of “building.”
+ואם להוציא ממנה ליחה פטור – for it is labor that is not necessary for its own sake, for the opening is the labor, and this is not necessary for there to be an opening for it from now, and there isn’t here other than a Rabbinic prohibition and because pain is not decreed, it is exempt and permitted.
+אם מתעסק שלא ישכנו פטור – and that it is not necessary for its own sake of the thing being hunted, and if he would known that he could stand and it (i.e., the snake) would not bite him, he would not hunt it. And in this also, the Rabbis did not decree, and it is exempt and permitted.
+לפסין אירוניות – a closed/stopped-up earthenware vessel made like an hollow ball from the inside, and after they glaze it in a kiln/furnace, they sever it in its middle and it is made into two utensils.
+טהורות באוהל המת – as long as they have not severed it, for an earthenware vessel is not susceptible to receive defilement from its exterior, other than from its airspace, as it is written (Numbers 19:15): “And every open vessel, [with no lid fastened down, shall be unclean],” through its opening, it defiles, but it - does not defile from the exterior, and this has no open air space.
+וטמאות במשא הזב – through defilement by movement (even by indirect movement by means of a lever), for if they were carried or moved from the contact with someone with a flux, they are impure, and even though they have no open air space.
+מפני שלא נגמרה מלאכתן – for the cutting that is made in their middle, this is the completion of their work [of creation]. But the Halakha is not according to Rabbi Eleazar ben Zadok, but glazing in a furnace is the completion of their work, therefore they become defiled through contact with the person who has a flux even before they are divided.
+
+Mishnah 6
+
+מלילות – ears of corn that did not ripen completely, and they load them with stones and the liquid flows from them and he immerses in it.
+יגמור – for after they have been pressed and crushed from Friday, he completes and may eat [them] on Shabbat. And it is not similar to liquids that flowed that are forbidden, as a decree lest he wring out [the liquid], for here, even if he should wring out [the liquids], there is no prohibition from the Torah, because the liquids come of their own accord.
+לא יגמור – in order to eat after he has sanctified the [Sabbath] day, for it is prohibited like other liquids that flowed. And the Halakha is according to Rabbi Yishmael.
+
+Mishnah 7
+
+עיר של זהב – golden crown that is made like the form of the city of Jerusalem, and we don’t suspect that perhaps she will take it off and show it and will bring it four cubits in the public domain (versus Tractate Shabbat, Chapter 6, Mishnah 1, which teaches in an anonymous Mishnah that a woman should not go out on Shabbat with a golden crown that is made like the form of the city of Jerusalem).
+ומפריחי יונים – one of the kinds of sport/jest [that one plays with one’s pigeons]: if your pigeon will come before my pigeon, I will give you such-and-such, for one who raises a pigeon who is knowledgeable to bring [other] pigeons to the house in the upper story. And there is through them theft because of the ways of peace, but not complete theft.
+ספק נגע ספק לא נגע ספיקו טהור – because it is a passing defilement and does not rest in a place, therefore, its doubt is ritually pure and even in the private domain.
+
+Mishnah 8
+
+סנדל של סיידין – the wooden shoe that they wear on their feat when they are engaged with lime/plaster to protect their feet that they don’t burn in the lime, and if a person with a flux wore it, it would be impure through Levitical uncleanness arising from a someone with a flux’s immediate contact by treading [or leaning against].
+ועל שיירי תנור ארבעה – if it was large enough and it became defiled and afterwards broke, he would not be pure until there would not be in its shards a height of four [handbreadths], for shards are susceptible to receiving defilement as if it was whole, until the shard would be less than the height of three [handbreadths]. But a mere oven that is in the Mishnah is made like a large pot which has no rim and when they fasten it with plaster on the ground and the floor of the ground is the bottom of the oven.
+שנים מחיפוייו – from the boards that are made for sitting.
+שרבי עקיבא מטמא – as he {i.e., Rabbi Akiva) holds that even though it is not appropriate for sitting, it is appropriate to receive pomegranates, and it is impure because it is a receptacle.
+וחכמים מטהרין – as they hold because its essential purpose is that it was made for sitting and not as a receptacle, since the purpose for which it had been made was annulled. And it does not defile even because of being a receptacle. And the Halakha is according to the Sages.
+
+Mishnah 9
+
+האב זוכה לבן וכו' – since it is close that the nature of the son is to be similar to the nature of the father, and beauty, and strength and wisdom and years, a man endows [his son] with them from the beginning of his creation according to his nature, and wealth a person bequeaths to his son. And wisdom that we speak of here, is the straight ingenuity of mind/brightness of mind, which is in a person according to his nature. And years, length of days. And to me it appears that if a person endows them, he will have sons who are pleasant, strong, wise, rich and who live long lives.
+ובמספר הדורות לפניו – Sometimes that the Holy One, blessed be He promises that his father will do good for his seed to the third generation or to the fourth generation, and the father endowed to that generation that this particular goodness will come to them.
+הוא הקץ – that the Holy One, blessed be He, determined for this matter that it will be for a specific time and for a certain generation, such as (Genesis 15:14,16): “…and they shall be enslaved and oppressed four hundred years…and they shall return here in the fourth generation…,” that the number of generations which is the fourth generation will be end of the four hundred years.
+
+Mishnah 10
+
+שנאמר והיה מדי חודש בחדשו – when the month comes in the same month that he died in it, he would leave from Gehinnom and come to worship before God.
+שנאמר ומדי שבת בשבתו – that is to say, after he would be in Gehinnom so many days like there are from the first day of Passover, which is called “Shabbat,” as it is written (Leviticus 23:15): “[And from the day on which you bring the sheaf of elevation offering]– the day after the Sabbath – you shall count off seven weeks. [They must be complete],” until Atzeret/Shavuot which is the from the morrow of the seventh Sabbath, he left from Gehinnom and comes to worship.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כל המטמאין באוהל – such as the dead, and the decayed matter (i..e., liquid and coagulated portions of a corpse – see Tractate Ohalot, Chapter 2, Mishnah 1) and a spoonful of dust [of earth from a grave of decaying human body], and all those that are taught at the beginning of the second chapter of Tractate Ohalot.
+שנחלקו – their measures in halves.
+שהכניסן – when they are divided.
+לתוך הבית – that is inside one tent.
+רבי דוסא בן הרכינס מטהר – that he holds that they do not combine to the appropriate measurement.
+הנוגע בכשני חצאי זיתים מן הנבילה – he started about tent impurity and continued with impurity of a carrion, to tell you that just as Rabbi Dosa holds that they do not combine for the defilement of a tent, so too, he holds that they defilement of contact and carrying do not combine, whether with the dead person or a carrion.
+הנוגע בחצי זית ומאהיל על חצי זית – When one overshadows on a dead person, he is impure as if he had been with the dead person in the tent. And all of these where he is overshadowing in the first part of the Mishnah, we are speaking of squeezed defilement, for there is no difference between the defilement and the tent that is open a hand-breadth, and because of this, the Sages defile, for a tent like this, it is contact, and at the end of the Mishnah it is taught that if one is in contact with half-olive’s bulk and another thing, it overshadows upon him, etc., and the Rabbis admit that he is pure, when speaking where there is a hand-breadth’s opening whether between the defilement and the tent. And in this, the Rabbis admit that they don’t combine, for contact and tent are two different modes of contamination and whatever is from two different modes does not combine. But Rabbi Dosa holds that even with pressed defilement, they don’t combine.
+רבי מאיר וכו' – Rabbi Meir disputes the first Tanna who said that when there is a hand-breadth’s opening between the defilement and the tent, the Rabbis admit that he is pure, and it doesn’t combine. And he said that even in this, the Rabbis dispute on Rabbi Dosa and hold that contact and the tent category. Therefore, they combine regarding the measurement and defile, but the Halakha is not according to Rabbi Meir.
+חוץ מן המגע עם המשא – such as the case where he came in contact with one-half an olive’s bulk and shook one-half an olive’s bulk.
+והמשא עם האוהל – that he shook one-half an olive’s bulk and overshadowed on the other one-half.
+משם אחד – such one type of contact and another kind, one kind of carrying and another, one tent and another tent.
+
+Mishnah 2
+
+אוכל פרוד – such as a pile of nuts, peanuts and almonds, when they are separated one from the other, they lack the equivalent of an egg which is the measure for defilment of foods to defile others.
+אינו מצטרף – and if they were ritually impure and came in contact with ritually pure [foods] when they are in a pile, they do not combine with each other to defile the pure [foods] since there isn’t among any of them on its own like the measure for the defiling of foods.
+אסימון – it is made like the form of the coin in vogue, but they had not yet formulated the coin (i.e., a picture indicating the value), and we don’t redeem Second Tithe with it, as it is written (Deuteronomy 14:25): “Wrap up the money n your hand,” something that has upon it a form.
+מטבילין ידים לחטאת – Whomever has come in contact with impure food-stuffs and liquids and similar thing from those things that defile the hands and don’t defile the entire body, he immerses his hands only, and it is fit to com in contact with the waters of purification (i.e., water mixed with the ashes of the Red Heifer) and to be sprinkled from the ashes of the [Red] Heifer on the impurity.
+אם נטמאו ידיו נטמא גופו – and it requires immersion of the entire body, for they made a preference for the waters of purification that if his hands had been defiled, his entire body was defiled, which is not the case with Priest’s Due/Terumah and Holy Things [in the Temple].
+
+Mishnah 3
+
+מעי אבטיח – the seeds and the liquid that is within the melon.
+וקניבת ירק – the mouldy/decayed leaves that we remove from the vegetables.
+מנה מנה ופרס (this segment of the Mishnah is also taught in Tractate Hullin, Chapter 11, Mishnah 2) – Each one is worth a Maneh and one-half and less than this is not considered fleece/shorn wool for this is the least of the fleece.
+כל שהן – not exactly for less than sixth Selah the Rabbis do not obligated in the first shorn wood (which is the priest’s gift), but because Rabbi Dosa provides a large measurement, the Tannah calls for the small measurement of the Rabbis, however much they produce. And the weight of the Sela is twenty-four Ma’im and the weight of each M’ah is sixteen globules of barley-seed.s
+
+Mishnah 4
+
+חולצות – matting that is made from bulrushes/reed-grass and things similar to it. And they have a rim surrounding it.
+טמאות טמא מת – for they have a receptacle but defilement of lying and sitting, because they are not appropriate for lying nor for sitting.-
+וחכמים אומרים מדרס – for they are also suitable to be lain upon.
+הקליעות – threats that are made in a matting/network.
+טהורות – that are not considered woven/in a web and this is not clothing.
+חוץ משל גלגילון – screens/networks of belt that they gird with it, and it is considered clothing.
+כולם טמאות – for all are considered clothing, except for the screens that those who sell wool make to tie on it bundles of wool.
+
+Mishnah 5
+
+קלע – [the sling] that they throw with it stones, like you say (Judges 20:16): “ [Of all this force- 700 picked men -were left handed.] Every one of them could sling a stone at a hair and not miss.” (1 Samuel 25:29): ”But he will fling away the lives of your enemies as from the hollow of a sling.”
+בית קיבול שלה – the place where they put in the stone that they want to throw.
+בית אצבע שלה – like a small hole that one puts one’s finger into.
+בית הפקיע – the handle that one holds on to when one twirls the sling in the air to release and throw the stone.
+
+Mishnah 6
+
+שבויה – the wife of a Kohen who was taken captive (also, the daughter of a Kohen).
+אוכלת בתרומה – and we don’t suspect lest a heathen came upon her and made her a harlot nad invalidated her from the Terumah/priest’s due.
+שהפה שאסר הוא הפה שהתיר (this section of the Mishnah is taught in Tractate Ketubot, Chapter 2, Mishnah 5) – just as they believed her when she said: “I had been taken captive,” so one is able to believe her when she says, “and I am pure.
+
+Mishnah 7
+
+הטמא עומד – the leper stands under the tent or under the tree.
+וטהור עובר – on the way there (i.e., to the tent or tree). It is doubtful if he came in contact or did not come in contact [with it] or if he was overshadowed by the tree or was overshadowed by both of them and both the pure became impure, and it is doubtful if he was not overshadowed and not defiled, this is one doubt or the pure one stood and the leper passed by, which is the second doubt.
+טומאה ברשות היחיד וטהרה ברשות הרבים – such as a store open to the public domain, it is doubtful if he entered and it is doubtful if he did not enter.
+או שטהרה ברשות היחיד והטומאה ברשות הרבים – these are two other doubtful cases.
+רבי יהושע מטמא – as he holds that since the private domain is combined/joint in the doubtfulness of this defilement, this is a doubtful defilement in the private domain and its doubtfulness is defiled.
+וחכמים מטהרים – for they hold that since a doubtful defilement in the public domain is combined in it, this is doubtful defilement in the public domain and its doubtfulness is pure. But the Halakha is not according to Rabbi Yehoshua.
+
+Mishnah 8
+
+מסמר השולחני – the money-changer hangs on it the scale of the balance. But our Rabbis explained that it was a fixed nail/pin set in the stand that is in front of the money-changer to put up the shutters of the shop. And the Rabbis make them pure because its use is with the ground.
+אבן השעות – a stone which has zones and markings on them the names of the hours which is inserted in it with a nail and through it they determine the hours. And in a foreign tongue, they call it IRLIVE and in Arabic ALBALATA.
+וארון של גרוסות – that makes pounded beans with their millstone, they have a sort of wooden cabinet.
+ר' צדוק מטמא – this cabinet, for it has the status of a utensil on it.
+וחכמים מטהרין – for a wooden utensil is make to stand and it is not make to carry. But Rabbi Tzadok held, that sometimes we repair it to carry it, but the Halakha is not according to Rabbi Tzadok.
+
+Mishnah 9
+
+טני – a metal utensil that householders place in it broken wares/trash and broken metal utensils. And Rabban Gamaliel defiles the cover/lid for he holds that the lid is considered and utensil, since the lid also has a receptacle. But the Sages [declare it] pure, as they hold that since it was not made other than to cover it, it is not considered a utensil.
+ותלוי המגרדות – nails that hangs on them the strigils in the bath houses and when everyone enters there, each person takes a strigil and combs/scrapes his feet and his body.
+וגולמי כלי מתכות – that is needed to rub/polish, comb and knock together with a mallet or something lacking a rim or a handle, they do not become defiled according to the words of the Sages until their work has been completed.
+טבלא שנחלקה לשנים – an earthenware plate that has vertical rims/edges and it is made as two equivalent pieces where one of them is not larger than its fellow, and in this Rabban Gamaliel and the Sages dispute. But the Halakha is according to the Sages.
+
+Mishnah 10
+
+אין טומנין את החמין מיום טובל לשבת – For the School of Shammai holds that we don’t bake other than if he created a symbolic continuity of action (i.e., Eruv) with the bread, and we don’t cook other than if he made the legal fiction with the cooked food (i.e. preparing a dish on Thursday and letting it lie over until the end of the Sabbath, by which fiction all the cooking for the Sabbath which he does on the Holy Day on Friday is merely a continuation of the preparation begun on Thursday), and we don’t keep dishes warm other than if they were kept warm from the eve of the Holy Day (Thursday). But the School of Hillel holds that we bake and cook and keep dishes warm with the legal fiction with cooked foods alone.
+אין זוקפין – a candelabrum of pieces when its pieces can be taken apart, we don’t restore them, for that is like [the prohibition of] building, and there is building with utensils and the School of Hillel holds that there is no [prohibition of] building with utensils.
+גריצין – thick loaves.
+אלא רקיקין – thin loaves, for the School of Shammai holds that one does not bake a large batch of bread on Holy Days because of the trouble. But the School of Hillel says that one bakes a large batch of bread on the Holy Day/Yom Tov, for at the time that there is a large batch of bread, it is baked well.
+חרי – large dough that is baked on the coals. But the Halakha is not according to Rabban Gamaliel in all matters where is he stringent like the words of the School of Shammai.
+
+Mishnah 11
+
+מכבדין בין המטות – where they eat there and it is customary for them to recline on the couches and eat.
+מוגמר – frankincense on the coals in order to smell it, but to polish the utensils, everyone says that it is prohibited.
+מקולס – its legs and its bowels hanging [at its side] outside it when they roast it, and they do it in memory of the Passover offering, as it is written concerning it (Exodus 12:9): “but roasted – head, legs, and entrails -over the fire.” The animal roasted in its entirety with the entrails and legs on the head like this hero with its armaments of war with it. It is an Aramaic translation of “and a copper helmet” is helmet of copper (see Tractate Pesahim 74a where Rabbi Tarfon called it a kid with its helmet on).
+וחכמים אוסרים – in all three [they forbid it]; serving food because of they will make holes/indentations, and the frankincense on the coals because it is not a need for every person but only for those who are most indulged or for the person who smells bad and the animal with its legs and bowels hanging [at its side] because it appears like eating Holy Things outside [the Temple] and the Halakha is according to the Sages.
+
+Mishnah 12
+
+פרתו יוצאת ברצועה בין קרניה – for beauty, and the Sages said that it is a burden and not an ornament for it. And it was not the cow of Rabbi Eleazar ben Azariah, bur of his neighbor. And because he did not protest about it, it is called by his name.
+ומקרדין בי"ט – it is a kind of small saw of iron whose teeth are thin. And they rub and saw with it the cattle and even though he makes a wound.
+ברחים שלהן – with small [millstones] it is made for that.
+מקרצפים – with a wooden saw whose teeth are thick and don’t make a wound.
+אף לא מקרצפים – since we decree that currying with a strigil/scratching [for the sake of] currying/scraping (which wound the skin). And the Halakha is not according to Rabbi Eleazar ben Azariah. But, rub and saw the cattle only with a small saw of iron because through it we can fulfill the approach of Rabbi Shimon who stated that a thing without intention is permitted and we hold like him. But the Sages dispute him and hold like Rabbi Yehuda who stated that a thing where he doesn’t have an intention is prohibited, but the Halakha is not like this.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+ביצה שנולדה ביום טוב – we are dealing with the Holy Day [that occurs] right after Shabbat, and the reason for the School of Hillel is that they say that a person should not eat it (i.e., an egg) because every egg that is born/hatched today, it was completed the day before and it is found that Shabbat is preparing for the Holy Day. And the Torah states (Exodus 16:5): “But on the sixth day, when they apportion [what they have brought in, it shall prove to be double the amount they gather each day].” But a regular “Friday” is a secular/non-holy day. One can prepare on a non-sacred day for Shabbat, and one can prepare on a non-sacred day for the Holy Day and the Holy Day is called “Shabbat,” but on a Holy Day, one cannot prepare for the Shabbat, nor can one prepare on the Sabbath for a Holy Day, and the preparation of an egg, even though it is in the hands of Heaven, is called “preparation.”
+שאור בכזית – in regards to eating, the whole world doesn’t disagrees that both {the Schools of Hillel and Shammai) agree that the minimum [prohibited amount of leaven] is an olive’s bulk, since the Biblical verse begins with leaven (Exodus 12:19): “No leaven shall be found in your houses [for seven days]…” and it (i.e., the verse) concludes (ibid.): “For whoever eats what is leavened,” to inform you that leaven is equivalent to Hametz, just as the one, so is the other. But they dispute regarding getting rid of it. The School of Shammai holds that since the All-Merciful wrote concerning both “leaven and Hametz,” we learn from it that the measure of one is not the same as the measure of the other, and we don’t derive getting rid of it from [the prohibition of] eating of it. But the School of Hillel holds that we do derive getting rid of [Hametz] from [the prohibition of] eating of it.
+
+Mishnah 2
+
+הכל מודים שהוא מותרת – for it known that the fetus completed its months.
+ואפרוח שיצא – everyone admits/agrees that it is prohibited because of the moving creatures of the birds.
+השוחט חיה ועוף (this part of the Mishnah is also taught in Tractate Betzah, Chapter 1, Mishnah 2) – who comes to slaughter beasts and fowl on Holy Days and they took counsel in the Jewish court how one might do this.
+ב"ש אומרים – The Jewish court teaches him that he may slaughter [the animal] ab initio and dig with a mattock/pronged-tool stuck into the ground that he has while it is still daylight, that is to say, he should from the place where it is stuck and bring up dirt and cover it (i.e., the blood]. And we are speaking of that which is stuck in crushed/loose earth that is suitable for covering which is not lacking crushing/pounding.
+דקר – a peg which we stick into the ground; the language of (Numbers 25:8): “[He followed the Israelite into the chamber] and stabbed both of them…”
+שאפר כירה מוכן הוא – it does not refer to the matters of the Schools of Shammai and Hillel but rather it is an independent matter of its own and this is how it should be understood: the ashes of the stove may be regarded as set in readiness. And it is not taught that it was heated from the Eve of the Holy Day, but if it was heated on the Holy Day, it is prohibited as we cannot say that from the day before, our mind was upon it. And if it is appropriate to roast an egg in it, for still there are hot ashes/embers, it is permitted to cover it. Since one can turn it over to roast it an egg, we can take it also and cover it.
+
+Mishnah 3
+
+הבקר לעניים הבקר (this Mishnah is also taught in Tractate Peah, Chapter 6, Mishnah 1)– he who renounced ownership for the poor but not for the rich, the law of renunciation applies to him, and he is not liable for gleanings, forgotten produce, the corner or the field nor for tithes, as it is written (Leviticus 19:10): ”[You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard;] you shall leave them for the poor and the stranger…” What is the meaning of “you shall leave them?” It teaches about another form of leaving, that is renunciation of ownership like this, just as it is for the poor and not for the rich, so renunciation of ownership is for the poor and not for the rich.
+עד שיפקיר אף לעשירים כשמטה – as it is written (Exodus 23:11): “But in the seventh you shall let it rest and lie fallow…” What does it mean “and lie fallow?” It comes to teach on another form of lying fallow, that is, a renunciation of ownership which is like the Seventh year. Just as the Seventh year is for the poor and for the rich, so too, renunciation of ownership is for the poor and for the rich.
+כל עומרי השדה של קב קב – if each of all the sheaves in the field were one kab, and one was four kabim and he forgot that one, that is forgetting. More than this, it is not forgetting, and similarly, if all the sheaves were two kabs and one was eight kabs and he forgot it, that is also forgetfulness. More than this is not forgetfulness.
+
+Mishnah 4
+
+לגפה (this Mishnah is also taught in Tractate Peah, Chapter 6, Mishnah 2) – a fence of stones set up one on top of the other without plaster.
+ולכלים – the utensil of the plough
+ב"ש אומרים אינו שכחה – The dispute of the Schools of Shammai and Hillel regarding sheaves that taken possession of to be brought into the city and he placed it at the side of the wall or on the side of the stack and forgot it there. For the School of Shammai states that it is not something forgotten, for he merited it. But the School of Hillel states that it is something forgotten. Another interpretation: The School of Shammai states that it is [not] something forgotten, even sheaves that were taken possession of as such at all, it is not something forgotten, for since he placed them at some specific thing that he would in the future remember it. But the School of Hillel states that it is something forgotten all the while that he didn’t take possession of them. But the School of Hillel admits that if he took possession of them and afterwards forgot it, it is not something forgotten
+
+Mishnah 5
+
+כרם רבעי (this Mishnah is also taught in Tractate Peah, Chapter 7, Mishnah 6 and also in Tractate Ma’aser Sheni, Chapter 5, Mishnah 3) – which needs redemption if he comes to eat it outside of Jerusalem and the same law applies to all fruit-bearing trees.
+אין לו חומש – For the Torah did not write concerning it that the owners add one-fifth in the matter that it wrote regarding the Second Tithe.
+ואין לו ביעור – he is not liable to remove it from the house on the Eve of Passover of the fourth year and of the seventh year as one removes the tithes, as it is written (Deuteronomy 26:13): “[You shall declare before the LORD your God:] ‘I have cleared out the consecrated portion from the house, [and I have given it to the Levite, the stranger, the fatherless and the widow…].”
+יש לו חומש ויש לו בעור – The School of Hillel derives “holy” “holy” from tithes (Leviticus 19:24: “In the fourth year all its fruit shall be set aside [literally – “holy”] for jubilation before the LORD; and Leviticus 27:30: “All tithes from the land, whether seed from the ground or fruit from the tree, are the LORD’s;] they are holy to the LORD).” Just as tithes have an added fifth and it has removal, so does the fourth year fruit of the vineyard - it has the added fifth [when redeemed] and it has removal. But the School of Shammai does not derive “holy, holy” from tithes.
+יש לו פרט ויש לו עוללות – for they are considered like non-holy produce.
+והעניים פודין לעצמן – The grapes fallen off during cutting and the gleaning reserved for the poor which they harvested, and they eat them in their place and bring their monetary value to Jerusalem.
+וב"ה אומרים כולו לגת – because they derive it from tithes, and they hold that the Second Tithe money belongs to “On-High.” Therefore, the poor have no portion in it and they tread on the gleanings with the rest of the wine, and the owners bring it all up to Jerusalem.
+
+Mishnah 6
+
+מגולגלים – picked with salt in order to sweeten them.
+אינו צריך לנקב – the barrel, and even though that the thin secretion that comes out from them floats on top, it does not make them susceptible to receive defilement. And it is not satisfactory with that thin secretion that comes out, and we require a liquid that is satisfactory for it, as it is written (Leviticus 11:38): “but if water is put/YUTAN on the seed [and any part of a carcass falls upon it, it shall be unclean for you].” It is written as יתן"”/he will put on it, but we read it is as “יותן”/is put on [the seed]. Just as יתן/will put on – is satisfactory for it, so too יותן/is put on [the seed] is satisfactory for it.
+צריך לנקב – to perform an action to reveal his intention that it is not satisfactory for him that this thin secretion floats on top of the olives and he wants that it would exit through the perforation that he makes in the barrel.
+וסתמוה שמרים שהיא טהורה – for since he perforated it, he revealed his intention that it is not satisfactory to him and furthermore, that thin secretion makes them susceptible to receive defilement.
+אף על פי מנטף טהור – and even though the oil drips from his skin after he has immersed [in a Mikveh], he is ritually pure.
+כדי סיכת אבר קטן – if there didn’t remain from the oil on his skin other than the anointing of a small limb, he is ritually pure. But more than this measurement, he is ritually impure, For since the oil that was defiled when he was defiled, and remained on his skin and defiled him. For the oil that is on his skin was not purified in the Mikveh, for there isn’t a liquid that receives purity in the Mikveh other than water alone through dipping of a vessel, filled with an unclean liquid, so as to make its surface level with the surface of the water into which it is dipped.
+ב"ש אומרים כדי סיכת אבר קטן – it is pure; more than this, it is impure.
+משקה טופח [מטפיח] – that there is moisture in one pan until it reaches another pan, the moisture attaches itself also to it. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+בדינר ובשוה דינר – and the weight of the Denar is ninety-six silver panicles.
+פרוטה – one-half of a silver panicle.
+איסר – its weight is four globules of barley, and it is called Italki on account that it was coin that came from Italy.
+בגט ישן (this section of the Mishnah is also taught in Tractate Gittin, Chapter 8, Mishnah 4) – as it is explained further on that he (i.e., the husband) that wrote to divorce his wife and after the Jewish bill of divorce was written, he engaged in sexual intimacy with her. The School of Shammai holds that we do not say that it is a decree lest people say that her Jewish bill of Divorce came before her child/son, for if we delay [the delivery of the Jewish bill of divorce] a year or two [years] between the writing and the giving and that she will have children from him during this time, and afterwards he will divorce her with it (i.e., the Jewish bill of divorce), and when they would see that the time of the Jewish bill of divorce was prior to the birth of the child, [people] would think that he gave it to her from the time of its being written, and the defect that that they would say that he (i.e., the child) was born from a freed woman. And the legal decision is that a man should not divorce his wife with an “old Jewish bill of divorce,” and if he divorced her and then the husband went to another country, she can marry him ab initio.
+ולנה עמו בפונדקי (this section of the Mishnah is also taught in Tractate Gittin, Chapter 8, Mishnah 9) – and there are witnesses of sexual intimacy there (which generally, today, follows the wedding ceremony), but there aren’t there witnesses of sexual intercourse. The School of Hillel holds that these are both the witnesses of sexual intimacy and the witnesses of sexual intercourse, for there is a presumption that nobody wants to make his intercourse of woman one of prostitution (but wants to make her his wife thereby), when he has the ability in his hand to engage in sexual intercourse not for the sake of prostitution and that he has betrothed her through sexual intercourse. But the School of Shammai holds that we don’t say that these witnesses are both providing testimony for both sexual intimacy and sexual intercourse until they have seen that she has had sexual intercourse.
+
+Mishnah 8
+
+מתירין את הצרות לאחין – rivals of a woman forbidden on account of consanguinity, they (i.e., the School of Shammai) permit her to engage in a levirate marriage to the dead husband’s brother, for they lack [acceptance of] the expounding of [the Biblical verse] (Leviticus 18:18): “Do not marry a woman as a rival to her sister [and uncover her nakedness in the other’s lifetime],” that implies from this that he cannot marry neither her, nor her associate wife, nor her associate’s associate wife.”
+חלצו – the associate wives from the brothers.
+ב"ש פוסלין – the associate wives from [marrying into] the priesthood, for their taking off of the levir’s shoe is considered a valid act of removal of the levir’s shoe.
+וב"ה מכשירין – for their act of taking off of the levir’s shoe was not necessary, and it is as if she is removing the shoe of a heathen.
+נתיבמו – to the [dead husband’s] brothers.
+ב"ש מכשירין – them to [marry] Kohanim, if they had become widowed from their levirs.
+וב"ה פוסלים – since they were engaged in sexual relations with someone prohibited to them, and when they engage in sexual relations with someone prohibited to them, it makes her a harlot and a harlot is prohibited to a Kohen.
+לא נמנעו – and even though the children of the associate wives have already engaged in levirate marriage according to the words of the School of Shammai, they are illegitimate/Mamzerim according to words of the School of Hillel, because the prohibited act of marrying one’s wife’s brother has come upon them, and marrying the wife of one’s brother [makes him] liable for extirpation and the children of those who are liable for extirpation are illegitimate/Mamzerim. And despite this, the School of Hillel was not prevented from marrying women from the School of Shammai, because they would inform them of those who come from the rival wives and separate themselves from them.
+אלו על גב אלו – they lend out their utensils one to the other.
+
+Mishnah 9
+
+מופנה (this part of the Mishnah is found in Tractate Yevamot Chapter 3, Mishnah 5)– lives without a wife.
+מאמר – Betrothal/Sanctification and with the widow of a brother who died without issue, does not take effect other than through the words of the Scribes.
+אשתו עמו – for the School of Shammai holds that the wife the bespoken one is considered as entered into marriage, and when her sister fell [into widowhood] afterwards, she was not forbidden because of being the sister of her chained one.
+והלה – and this one should be go free even from the ceremony of removing the levir’s shoe if he refuses to consummate the marriage with his dead brother’s widow, because she is the wife’s sister.
+מוציא אשתו בגט – for the levir’s betrothal by word of mouth is not so strong to compare it as if he is married, for this prohibits her because of she is the sister of the chained one, and she requires a Jewish bill of divorce because of the Ma’amar/the levir’s betrothal by word of mouth to his dead brother’s widow and shed also requires the ceremony of removing the levir’s shoe [when he refuses to consummate the marriage of with his dead brother’s widow], for since Ma’amar is not a complete betrothal and she is still as yet chained and requires the ceremony of removing the levir’s shoe because of the interdependence of the childless widow and her late husband’s brothers; and in the beginning, he gives her a Jewish bill of divorce and afterwards conducts the ceremony of removing the shoe of the levir [and spitting in his face].
+אי לו – woe is to him on his wife that he has to divorce her with a Jewish bill of divorce.
+ואי לו על אשת אחיו – that he has to have her [conduct the ceremony to] .remove her levir’s shoe [and spit in his face].
+
+Mishnah 10
+
+המדיר את אשתו מתשמיש המטה (this part of the Mishnah is also taught in Tractate Ketubot, Chapter 5, Mishnah 6) – such as the case when he (i.e., the husband) said: “your benefit of sex will be forbidden to me, but the benefit of my sex will be forbidden upon you, is not forbidden,” for he is subjugated to her, as it is written (Exodus 21:10): “[If he marries another,] he must not withhold from this one [her food, her clothing] or her conjugal rights.”
+ב"ש אומרים שתי שבתות – if he made her take a vow for two weeks, she should wait, for so we found with a woman who gave birth to a girl is ritually defiled for two weeks.
+וב"ה אומרים שבת אחת – for such we have found with the menstruant woman who is ritually impure for seven days, and we learn that something that is frequent, that is, the anger that a man expresses towards his wife and makes her take a vow, and that is something that is frequent, from the case of a menstruant woman which is something that is frequent, which excludes a woman who gives birth to a female which is not all that frequent. But the School of Shammai holds that we learn a thing that he caused her, that is the vow of a man that he caused her to wait, from giving birth which through him comes upon her, to exclude the case of a menstruant woman that of itself comes upon her, and more than one week, according to the School of Hillel or two weeks, according to the School of Shammai, he should release her (i.e., divorce her) and give her a Ketubah settlement, and even a camel driver whose period is one days or a sailor whose period is six months.
+המפלת לאור שמונים ואחד (this section of the Mishnah is also taught in Tractate Keritut, Chapter 1, Mishnah 6) – she gave birth to a female, and the night of the eighty-first day when it was appropriate for her to bring her atonement, she miscarried.
+ב"ש פוטרים מן הקרבן – from the second birth, even though it it was after it was full, since it was at night, and the appropriate hour for the sacrifice did not end, for the night was lacking the time of the sacrifice, as it is written (Leviticus 7:38): “when He commanded that the Israelites present their offerings to the LORD…” Therefore, with regard to the sacrifice it is like the day of completion.
+וב"ה מחייבין – since it is after she completed it that she miscarried.
+סדין – of flax/linen.
+ב"ש פוטרין – because it is the manner of a [linen] sheet that we wear it at night, and Tzizit/ritual fringes which has a “thread of blue,” which is wool colored with the blood of a Chalazon/purple-shell used for dying T’kheletl, which is mixed seeds/Kilayim in a linen sheet, and during the daytime which is the time for this Mitzvah, the positive command of Tzizit overrides the negative commandment of not wearing Shaatnez/linen and wool together (Deuteronomy 22:11 – “You shall not wear cloth combining wool and linen). But at night, when the command of Tzizit/ritual fringes does not apply, as it is written (Numbers 15:39): “[That shall be your fringe;] look at it [and recall all the commandments of the LORD and observe them],” excluding clothing of the nighttime. If he wears ritual fringes/Tzizit on linen sheet, he is liable because of “You shall not wear clothing combining wool and linen,” but the School of Shammai holds that we make the decree that a linen sheet with Tzizit, even during the daytime does not make one liable, with a decree because of night-time clothing which makes it liable because of mixed seeds. And the School of Hillel holds that we do not make this decree.
+כלכלת שבת (this portion of the Mishnah is also taught in Tractate Ma’aserot, Chapter 4, Mishnah 2) – a basket filled with fruits that have been designated for the Sabbath.
+ב"ה מחייבין – [The School of Hillel] obligates them] for tithes immediately, even before the Sabbath, since he designated it for the Sabbath, it was appointed immediately. But the School of Shammai holds that the Sabbath does not establish it until it has entered.
+
+Mishnah 11
+
+ואח"כ בא לארץ (this Mishnah is also taught in tractate Nazir, Chapter 3, Mishnayot 6 and 7) – for the Nazirite [vow] is not practiced other than in the Land [of Israel] because of the defilement of the land of the nations, and [whomever] took a Nazirite vow in the Diaspora, we require him to come up to the land of Israel to practice his Nazirite [vow].
+נזיר ל' יום – We fine him that he should fulfill his undefined Nazirite vow in the Land of Israel which is thirty days.
+נזיר בתחלה – he must practice it in the land of Israel according to the number of days that he vowed for his Nazirite vow, and the days which he practiced as a Nazirite outside the land of Israel are as if he had not practiced his Nazirite vow at all.
+אלו מעידין שנדר שתים – two Nazirite vows.
+ואלו שנדר חמש – at the same time that you say that he took a vow for two, we testify that he took a vow for five Nazirite vows, and he states that he didn’t make a vow at all. -
+נחלקה העדות – since they contradict each other, their words have been voided; there is no testimony at all.
+וב"ה אומרים יש בכלל חמש שתים – and he will be a Nazirite for two [periods].
+
+Mishnah 12
+
+אדם שהוא נתון תחת הסדק (this Mishnah is also taught in Tractate Ohalot, Chapter 11, Mishnah 3) – a covered place in front of the house (excedra) whose ceiling was split and divided into two and utensils from one side and defilement from the other side. The utensils are ritually pure, as the air of [the split] interrupts and causes that the defilement doesn’t pass to the second side, and if a person was put there I in the ground on the floor of the covered place in front of the house, opposite the split.
+ב"ש אומרים אינו מביא את הטומאה – he doesn’t bring the ritual defilement other than something that has an open space of a hand-breadth.
+וב"ה אמרים אדם חלול הוא – and even though his intestines are inside are inside him, the hallow that is within his body is considered as hallow one-handbreadth.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+רבי יהודה אומר. דם נבילות ב"שש מטהרין – it is not considered as something that died of itself.
+ביצת נבלה – such as the case where it became ritually forbidden by unskillful slaughtering, and eggs were found in it after the slaughtering.
+אם כיוצא בה נמכרת בשוק – for its shell is hard, and it is completed like the rest of the eggs sold in the marketplace.
+ואם לאו – and if it is not completed
+אסורה – for it is considered like its intestines.
+דם נכרית ב"ש מטהרים (this section of the Mishnah is also taught in Tractate Niddah, Chapter 4, Mishnah 3) as it is written in the portion of a person with a flux (Leviticus 15;2): “Speak (in the plural) to the Israelite people and say to them;” the Israelite people become defiled by flux but the gentiles do not become defiled through flux. But the Rabbis decreed upon them that they would be like those with a flux for all of their words. The School of Shammai holds that when the Rabbis decreed on the spittle and urine, which are found frequently, but the blood of a woman with flux which is not found all that much, the Rabbis did not make a decree regarding it. The Rabbis made this thing recognizable, but did not defile the blood of a heathen woman with flux, in order that they would know that the defilement of a heathen is according to the Rabbis, just as the priest’s due and holy things are not burned on it.
+כרוקה וכמימי רגליה – the blood of the heathen woman defiles like her spittle and her urine, that is moist, but not dry. And this is for recognition alone that they did it, for it had been defilement from the Torah, the blood would defile moist and dry. Now that it defiles only when moist, we recognize that it is defilement of the Rabbis.
+ודם טהרה של מצורעת – the pure blood that the leprous woman saw when she gave birth after seven days for a son and two weeks for a daughter.
+בטובה – that the person who eats attaches favor to the owner of the fruits that he fed him from his produce.
+ושלא בטובה – who does not attach favor to him.
+אין אוכלים בטובה – that it is forbidden to attach favor to the honors for the All- Merciful made them ownerless.
+החמת – like a leather skin/bottle that was pierced and tied up.
+צרורה עומדת – which does not receive defilement other than if it is tied up, that is to say, that it the leather was tied and bound, and it is not stiff at the point of the tie, for since they tied it and strengthened it and it receives defilement.
+
+Mishnah 2
+
+העוף עולה עם הגבינה – (see Tractate Hullin, Chapter 8, Mishnah 1 for parallel) as its prohibition is not other than from the words of the Scribes.
+לא עולה – it was a decree lest the cheese served up [on the table] with the meat of cattle in a boiling tightly-covered pot, which is prohibited from the Torah for it is cooking.
+ובה"א אין תורמין (see Tractate Terumot, Chapter 1, Mishnah 4) - whomever has [olive] oil that he is obligated to separate from it the priest’s due and olives that is obligated to separate from it priest’s due, he is not allowed to separate the priestly gift from the olives according to the measure that he has to separate the priest’s gift from the olives and from the oil, and to exempt the oil through the priest’s gifts of the olives, for it is written (Numbers 18:27): “as with new grain from the threshing floor [or the flow from the vat],” from that which is completed on that which is completed, and not from what is not completed on that which is completed.
+הזורע ארבע אמות בכרם (see Tractate Kilayim, Chapter 4, Mishnah 5) – which is the measure that a person must distance the seed from the vineyard, and the individual who sows within this measure has caused the condemnation of one row of the vineyard, as it is written (Deuteronomy 22:9): “else the crop – from the seed you have sown – and the yield of the vineyard may not be used,” but te School of Shammai holds that one row is called a vineyard. And the School of Hillel holds that something is not called a vineyard if it is less than two rows, and when the All-Merciful states that the yield of a vineyard has been condemned, two rows of the vineyard are spoken of.
+המעסה (this section of the Mishnah is taught in Tractate Hallah, Chapter 1, Mishnah 6) -flour upon which boiling water is poured and it boils and thickens there. The School of Shammai exempts it from Hallah and the School of Hillel obligates [separating from it] Hallah. And the legal decision regarding this we have written at the beginning of [Tractate] Hallah (i.e., if it is baked in an oven, Hallah is required to be taken; but, if any deep or covered pan and/or in pan or anything where the flame passes underneath it, is exempt from Hallah being taken).
+חרדלית (this section of the Mishnah is also taught in Tractate Mikvaot, Chapter 5, Mishnah 6) – like HARD’LIT a stream of water that comes from the bucket of the mountain, that is to say, from the height of the mountain, and even if from their beginning until their end there is nothing other than forty Se’ah, we immerse in according to the School of Shammai. But the School of Hillel states that we don’t immerse in it until there are forty Se’ah [of water] in one place, for rain water rushing down a slope/a torrent, does not purify other than in a cavity for the reception of water.
+כפורש מן הקבר (this section of the Mishnah is also taught in Tractate Pesahim, Chapter 8, Mishnah 8) – and he requires sprinkling [of the ashes of the Red Heifer] on the third and seventh days (having been in contact with the dead -as per Numbers 19:19). But the Schools of Shammai and Hillel did not disagree other than in the case of an uncircumcised heathen who circumcised on the fourteenth day [of Nisan], for the School of Hillel holds that it is a decree lest he become ritually impure in the next year and say that “last year, I did not purify from all the ritual defilement until [the fourteenth] and I immersed and I ate; now, also, I will immerse and eat, but he did not know that last year, when he was still a heathen, he could not receive ritual defilement; now that he is an Israelite, and he can receive ritual defilement. But the School of Shammai holds that we don’t make this decree, but according to everyone, an uncircumcised Israelite may immerse and each his Passover offering in the evening.
+
+Mishnah 3
+
+קהלת אינו מטמא את הידים – because it is the wisdom of [King] Solomon, and it was not stated in the Holy Spirit.
+מטמא את הדים – Because they (i.e., the School of Hillel) hold that Kohelet/Ecclesiastes was stated in the Holy Spirit. Therefore, it imparts impurity to the hands like the rest of Holy Scripture.
+שעשו מצותן – After they had sprinkled them on the impure individual and he became pure through them (the ashes of the sin-offering), if they dripped from his body on to a person or on to utensils. (this section of the Mishnah, according to the commentary of Tosafot Yom Tov is not like the anonymous Mishnah taught in Tractate Parah, Chapter 12, Mishnah 4 as well as Mishnah 5).
+הקצח – black seed that we call it NEELO in a foreign language, and it is customarily placed on bread and whomever uses this regularly does not have heart pains. [Tis is also taught in in the Tractate Uktsin, Chapter 3, Mishnah 6 and also at the end of chapter 1 of Tractate Tevul Yom, Mishnah 6).
+ב"ש מטהרין – for it is not considered food.
+וב"ה מטמאין – because it is customary to put it on foods and is considered food.
+וכן למעשרות – just as they disputed regarding ritual defilement, they similarly disagree in the question of tithes which it defiles by the ritual impurity of foods, that one is obligated in tithing.
+
+Mishnah 4
+
+דם יולדת – that she delayed a week for [the birth of] a male and two weeks for female, and did not immerse [in a Mikveh].
+בית שמאי אומרים כרוקה וכמימי רגליה – which ritually defile moist but do not ritually defile as dry,. Even her blood defiles moist but does not defile dry, and is not considered like the blood of a menstruant woman which defiles [both] moist and dry.
+ובית הלל אומרים מטמא לח ויבש – all the time that she has not immersed [in a Mikveh], it is considered like the blood of a menstruant woman, and even though it is amidst the days of her purification.
+ומודים ביולדת בזוב – that she needs to cunt seven clean days like the law of all the rest of those with a flux, for if she did not count nor immersed [in the Mikveh], and saw blood during the days of purification, which defiles [both] moist and dry, for it is considered like the blood of someone with a flux all the time that she didn’t count or immerse [in the Mikveh].
+
+Mishnah 5
+
+חולצות ולא מתיבמות – for since both of them are tied by their interdependence of a childless widow and her late husband’s brothers (i.e., they cannot marry otherwise until released from their dead husband’s brother) to this one and to that one first and if he (i.e., one of the brothers) marries the wife of a brother who died without issue, he strikes against the sister of his obligated leviratical relation who is like his wife.
+משום ב"ש יקיימו וב"ה [אומרים] יוציאו – in the Gemara in [Tractate] Yevamot 28a in the chapter “Four Brothers” (chapter three), they reverse it, as the School of Shammai states that they should release her, and the School of Hillel states they should uphold it [and remain wed], and such is the Halakah that if he went ahead and married [the two sisters], they may remain wed.
+
+Mishnah 6
+
+שער פקודה – the language of “deposit”/thing given in charge (regarding the hair of a leprous spot which remains after the inflammation has partially receded), that the bright white spot on the skin deposited the hair in the flesh of the skin and it went away, such as the case where there was in it a bright white spot and in it was white hair, and the white spot sent away and left the white hair in its place, and afterwards, the bright white spot returned. Akavyah ben Mehalalel makes it ritually impure since the hair turned white in the great white spot even though that great white spot that is there is now is not the same that turned it to white hair, it is ritually impure.
+וחכמים מטהרין – as it is written (Leviticus 13:10): “[If the priest finds on the skin a white swelling] which has turned some hair white, [with a patch of un-discolored flesh in the swelling],” that it has turned it [white] but not its neighbor that turned it white.
+ודם הירוק – Akavyah ben Mehalalel makes it ritually impure as he holds that it is of the color of the bright-colored crocus (see Tractate Niddah, Chapter 2, Mishnah 6), which is one of the ritually impure bloods but that it had smitten with leprosy.
+היה מתיר שער בכור בעל מום שנשר – wool that had fallen out from the firstling which was blemished, he would permit it for the benefit of the Kohen (this Mishnah is from Tractate Bekhorot, Chapter 3, Mishnah 4).
+וחכמים אוסרים – for if he had permitted wool that falls from a living being, they would come to be compared to a firstling in order that he could remove its wool at every hour, and regarding it, they would come to a stumbling block/snare that he would shear it and work it, and those holy things that are invalid, it is prohibited for shearing and working them, as it is written (Deuteronomy 12:15): “[But whatever you desire,] you may slaughter and eat meat [in any of your settlements, [according to the blessing that the LORD your God has granted you…],” you may slaughter but not shear. But Akavyah permits it, for since slaughtering causes the benefit of the wool that is attached to it to permit it after the slaughtering, one can benefit as well from the detached wool that is placed in the window.
+אין משקין – the waters of the suspected adulterous woman.
+לא את הגיורת ולא אתת המשוחררת – as it is written (Numbers 5:21): “[Here the priest shall administer the curse of adjuration to the woman, as the priest goes on to say to say to the woman – may the LORD] make you a curse and an imprecation among your people, [as the LORD causes your thigh to sag and your belly to distend],” except for those that are not among their people.
+דוגמא השקוה – because they were its example, that is to say, converts like her, therefore they administered it (i.e., the bitter water) to her, and not according to the law, Another interpretation: They made her into an example, they made an example and a resemblance and showed her as if we administer the bitter waters to her, but they did [actually] do it.
+ונדוהו – since he neglected the honor of Shemaiah and Avtalyon (see Tractate Avot, Chapter 1, Mishnayot 10-11 and Tractate Hagigah, Chapter 2, Mishnah 2 for the listing of the “Zugot/pairs”).
+שאין עזרה ננעלת – [the courtyard was locked] on the Eve of Passover, when they came in to slaughter their Passover offerings, for we say, that the first division went in the doors of the courtyard were locked, and similarly, with the second division and also the third division. There was not found in all the courtyard someone distinguished in humility and fear of sin like Akavyah ben Mehalalel.
+שפקפק – that he cast doubt/neglected
+סוקלים את ארונו – no exactly stone, but they place a stone alone as recognition that his colleagues were aloof from him.
+
+Mishnah 7
+
+בד' דברים – hair of a leprous spot which remains after the inflammation has partly receded (see Tractate Negaim, Chapter 5, Mishnah 3), and greenish blood and the detached hair of a firstling animal, and the handing of the bitter water to the suspected converted wife and a freed slave-woman.
+מוטב להניח דברי היחיד – because he also received [his tradition] from a majority, and his words are like the words of the majority, and because of this, it is stated, better to set aside, etc. and if not for this, what is “better” that is stated? Is it not from the Torah as it is written (Exodus 23:2): “you shall not give perverse testimony in a dispute so as to pervert it in favor of the mighty,” and it is obligatory to set aside the words of the individual against his will, but the reason that he (i.e., Akavyah ben Mehalalel) said “better” and he did not say, “it is better,” because that even he received [his tradition] from a majority, as has been explained, but the Halakha is not according to Akavyah ben Mehalalel in all four of these things.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+רבי יהודה בן בבא העיד. שממאנים את הקטנות – such as the case of two brothers who are married to two orphan sisters, one older and one younger. The husband of the older one died and she is now found in need of a levir, the husband of the younger, and we override her interdependence of a childless widow [the younger] and her late husband’s brother, the levirate relation, and prohibit her upon him for the marriage of the younger woman is seen as valueless. We teach the younger woman that she should refuse him for the her refusal uproots her first marriage, and then he is permitted to marry the older wife of the brother who died without issue, and similarly if there is another, in a similar manner, in Tractate Yevamot, Chapter “The House of Shammai” (Chapter 13, Mishnah 7).
+ומשיאין את האשה – whose husband went to abroad and only one witnesses came and said trhat he died, we allow her to [re]marry on his word.
+ושנסקל תרנגול שהרג את הנפש – that perorated the brain of a baby and even though it is written (Exodus 22:28): “When an ox gores [a man or a woman...],” both an ox and cattle, beasts and birds are included, for every place where it says, “ox,” we learn (Deuteronomy 5:14): “[but the seventh day is a sabbath of the LORD your God; you shall not do any work] – you, your son, or your daughter, your male or female slave, your ox or your ass, or any of your cattle…” from [the law of] Shabbat. Just as further on, the same law applies to all cattle, beasts and birds, even here the same law applies to all cattle, beasts and birds.
+ועל יין בן ארבעים יום – but prior to this, it is invalid, for it is wine from its vat.
+שקרב בארבע שעות – that one time during the days of the Grecian kingdom, they did not have lambs to sacrifice the daily whole burnt offering until the Holy One, blessed be He enlightened their eyes and they found two lambs which passed examination in the chamber of the lambs, and they offered the daily whole burnt offering of the morning at the fourth hour of the day.
+
+Mishnah 2
+
+על אבר מן המת (see also Tractate Ohalot, Chapter 1, Mishnah 7)- which lacks the equivalent of an olive’s bulk, for the equivalent of an olive’s bulk from the dead always defiles, according to the words of everyone, like the dead himself. And they did not dispute other than on a small limb which lacks in it the equivalent of an olive’s bulk.
+לא אמרו – limbs lack a fixed measurement, other than on the limb from a living person, but a limb from a dead person – a barley’s amount is necessary to defile.
+מרובה טומאת החיים – now it raises an object on a Kal V’Homer/an a fortiori inference and this is how it should be read: it is law that a limb from a living being defiles in any amount even though a limb from a dead individual does not defile in any amount, for we have found that the defilement from the living is greater than the defilement from the dead.
+שהחי – that is the person with a flux who is alive (see also Tractate Zavim, Chapter 4, Mishnah 6).
+עושה משכב ומושב – all utensils that are under it, and even if they are one hundred, defiles man and defiles clothing, as it is written (Leviticus 15:5): “Anyone who touches his bedding shall wash his wash his clothes,[bate in water, and remain impure until evening].”
+ועל גביו מדף – all utensils that are on the person with a flux, even if they are one-hundred, this one on top of that one, are all impure through indirect contact for conferring ritual impurity, that is a a light impurity, which do not defile a person or utensils like surfaces designed for lying and sitting which are below him, but do defile food-stuffs and liquids, and the word מדף/indirect contact – is based upon the expression (Leviticus 26:36): “The sound of a driven leaf [shall put them to flight,” that is a light defilement. Another explanation: the expression its breath smells, that the breath of the defilement of an individual with a flux travels great distances to defile all the utensils upon it, even though it did not come in contact with them.
+מה שאין המת מטמא – for the utensils that are under the dead person are not defiled other than first-degree and second-degree and third-degree alone. From the law of contact, for the utensils that came in contact/touched the dead is like the dead, and makes the utensil that it came in contact with a primary [level of defilement], and [something that is is] third level of defilement that came in contact with it is made into first-degree [of defilement] and further than that, does not defile utensils. For utensils do not receive defilement other than from a primary-level of defilement. And similarly, utensils that are upon the dead do not defile other than first-degree, second-degree or third degree alone, from the law of contact, and not from the law of lying and sitting.
+
+Mishnah 3
+
+כזית בשר הפורש מאבר מן החי – a limb that separates from a living person, it’s law is that it defiles all the while it is a complete limb while in contact and while being carried and in the tent of the dead person himself, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed, or who died naturally...,” the limb that had been severed by the sword from the living, it is like the dead. And the flesh that separates from the living does not defile until it becomes a complete limb and when an olive’s bulk of flesh separates from the limb of a living person, Rabbi Eliezer defiles as it explains the reason further on.
+עצם כשעורה – from the dead defiles through contact and through carrying but it does not defile in the tent, as it is written (Numbers 19:18): ‘”or on him who touched the bones [or the person who was killed or died naturally or the grave],” and it is a traditional interpretation of a written law that it defiles with a barley seed in bulk, and when it separates from a living limb, Rabbi Nehuniah defiles it, etc.
+מצינו אבר מן החי כמת עצמו – that we derive it from the Biblical verse (Numbers 19:16): “who was killed or died naturally.”
+אם טמאת כזית בשר הפורש מן המת – that is to say, it is a law that an olive’s bulk of flesh that separates from the dead person will be defiled, just as it has another stringency that the bone is like a barley-seed in bulk that separates from it is also impure.
+אבל נטמא כזית בשר הפורש מאבר מן החי – in astonishment, for there isn’t in this that stringency.
+שכן טהרת עצם כשעורה הפורש ממנו – for it is taught in the Mishnah above that a bone which is a barley-seed in bulk that separates from a living limb, Rabbi Eliezer and RabbiYehoshua declare if pure, but from its own words, they made an objection/refutation what did we find that he brought and similarly to Rabbi Nehunia..”
+שהבשר נוהג בנבילות ובשרצים וכו' – as it is written (Leviticus 11:36): “[However, a spring or cistern in which water is collected shall be pure,] but whoever touches such a carcass in it shall be impure.” Such a carcass, and not the bones, and not the horns and not the cloven hoofs. So we see that the bones do not defile because of a carrion (that dies of itself).
+אבר שיש עליו בשר כראוי – a limb does not defile other than if it has flesh and sinews and bones, as it is written (Numbers 19:16)” “or human bone,” just as a person who has flesh and sinews and bones, also all that have flesh and sinews and bones, and if it is missing from the flesh that was upon it and there remains upon it flesh as appropriate that will produce new flesh on a healing wound if it is attached to a living person, it defiles because of the limb, and that is - as we have said that if is missing the flesh, it is impure, but if it is missing a little bit from the bone in the limb, it does not defile because of the limb and that is as we have said, missing the bone, it is pure. That is to say, pure because of the limb, but it is impure because of the flesh and if so, we found that the defilement of the flesh is greater than the defilement from the bone.
+והוא כברייתו – flesh and sinews and bones.
+כזית בשר מטמא במגע ובמשא ובאהל – they said according to the beginning of the creation of man is as an olive’s bulk. Therefore the measure of his defilement is an olive’s bulk.
+ורוב עצמות – the majority of the number of the bones of a human being, since the number of the bones of a human is two-hundred and forty-eight. It is found that the majority is one-hundred and twenty-five.
+חסר הבשר – from the measurement of an olive’s bulk
+טהור – completely from being defiled not through contact and not through carrying nor in a tent.
+חסר רוב עצמות מטמא במגע ובמשא – for a bone like a barley-seed in bulk defiles through contact and through carrying, but does not defile in the tent. So we see that the defilement of bones is greater than defilement by flesh, for if it were the bones that were missing from their measurement, still defilement would remain in them, but flesh that is missing from its measure is completely pure.
+רוב בנינו – such as two lower legs and one thigh and all of the skeleton of a person are two lower legs and the thighs and the ribs and the backbone.
+אע"פ שאין בהן רובע – for one-quarter kab of ones of a dead person defile in the tent. Even though they don’t have the majority of the bones [of a human being] or the majority of the skeleton, they defile even though they lack the one-quarter [kab]. But flesh which is less than the equivalent of an olive’s bulk, you have nothing in it that will bring to him the defilement.
+אם אמרתם במת שיש בו רוב ורובע ורקב – it is the law that the equivalent of an olive’s bulk of flesh and a barley-side’s bulk of a bone that separates from the dead will be impure, for there are stringencies regarding the dead of a majority and one-quarter [kab] and a mass of earth from a grave containing parts of a decayed human body.
+תאמרו בחי שאין בו – these stringencies which is not the law that there would be neither the equivalent of an olive’s bulk of flesh nor a barley-seed’s equivalent of a bone that separate from the limb of a living person, they are [not] impure, but rather pure. And the Halakha is according to Rabbi Yehoshua.
+ורקב – the body of a dead whose moistness had ceased, and had become like dirt, this is רקב/decay of the body that defiles a spoon-filled of dust/tarvad-full of dust [from parts of a decayed human body] and its measurement is the handful of an intermediate-size individual. But a handful of a decayed human body does not defile other than from a dead person buried naked in an alabaster coffin which is covered with a marble cover until it is definitively known that there is no mixture of a decay of clothing or of wood or other dirt. But if the dead is buried in his clothing or in a wooden coffin or in the dust, there is no decay, and similarly, a dead person that is buried missing a limb, there is no decay.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+העיד רבי יהושע. פדיון פטר חמור שמת– a lamb which was set aside/dedicated for the redemption of the first-born of an ass and it died.
+כחמש סלעים – [like the five Sela’im] of the redemption of the first-born son [if lost] is liable to make it up.
+כפדיון מעשר שני – for if it was lost, he is not liable to make it for that money the All-Merciful obligated to teat in Jerusalem, but surely it was lost to him, and the reason of Rabbi Eliezer for we have surely found that the Biblical verse made a comparison by juxtaposition between the first born of the ass and the first born of a human being, as it states (Exodus 34:20): “But the firstling of an ass you shall redeem with a sheep; [if you do not redeem it, you must break its neck.] And you must redeem every first-born among your sons.”
+וחכמים אומרים – The Biblical verse states (Numbers 18:15): “…but you shall have the first-born of man redeemed, and you shall also have the firstling of impure animals redeemed.” To redemption the Torah made a comparison [by juxtaposition] but not to anything else.
+
+Mishnah 2
+
+לא פסלו את צירן – for they were lenient with the brine of unclean locusts that he doesn’t prohibit their [mixture], because they lack blood and it is only mere moistness, and this was an early version of the Mishnah. But the testimony of Rabbi Tzadok added on to the words of the early version of the Mishnah to state that it is pure, for it was needless to say that he does not forbid this mixture, but rather even this itself is pure.
+
+Mishnah 3
+
+על הזוחלין שרבו על הנוטפים – they are running waters like rivers that are waters in channels or stored up on the ground, based upon the language of (Deuteronomy 32:24): “with venomous creepers in dust,” and their law is like that of a spring which purifies running water and whatever is in it, and they are valid to sanctify through them the waters of purification and for the immersion of individuals with a flux.
+נוטפים – [they drip] like rain water, and their law is like a Mikveh of forty Seah to purify, and in a cavity for the reception of water, and they are invalid for the waters of a sin-offering and for the immersion of those with a flux, but they purify in running waters and with anything in them.
+בבירת דלפיא – the name of a place.
+
+Mishnah 4
+
+עלי אגוז – the outer shell of a nut, which is the green shell when it is moist. If he made it like a spout/tube so that the running water enters through it and causes gushing forth by interposing an object (i.e., dam it in and causing an overflow), it has the law of running waters for the waters that are dammed in and causing an overflow from it, and they are valid for the waters of purification and for the immersion of individuals with a flux, etc. And we don’t say that since they entered into this shell, which has a receptacle and from there, are dammed in causing an overflow from it, they would not have the law of running waters, since that shell is not considered a utensil.
+לפני לשכת הגזית – the Great Sanhedrin that would sit in the Chamber of the Hewn Stones.
+
+Mishnah 5
+
+קלל של חטאת (this part of the Mishnah is also taught in Tractate Parah, Chapter 10, Mishnah 3) - an earthenware vessel that the ashes of the heifer are placed in it. The Aramaic translation of (Genesis 24:15): “…came out with her jar on her shoulder,” her jar on her shoulder.
+שנתנו על גבי השרץ – an the utensil that the ashes of the heifer is inside is not defiled. For the earthenware vessel is not defiled from the outside, nevertheless, the ashes are impure, because it is placed in an impure place. And the Torah stated (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow] and deposit them outside the camp in a pure place, [to be kept for water of lustration for the Israelite community].”
+שר' אליעזר מטהר – for he holds that since the utensil and the ashes within it are pure, it is better to call it a pure place. But the Halakha is not according to Rabbi Eliezer.
+על מי שנזר שתי נזירות (this part of the Mishnah is also taught in Tractate Nazir, Chapter 3, Mishnah 2) –mere/plain [Nazirite-ship]. And all plain Nazirite vows are thirty days.
+שאם גלה את הראשונה יום שלשים – for ab initio, it was not needed for him to shave other than the thirty-first [day], in order that that his Nazirite-ship would be thirty complete days. But if he shaved on the thirtieth day, his Nazirite-ship was counted for him, for we say that part of a day is like a full day.
+ואם גלה יום ששים חסר אחד יצא – for the thirtieth day of the first Nazirite-ship counts both for here (i.e., the first) and for there (i.e., the second), and since the thirtieth day of the first is also counted from the second Nazirite-ship, it is found that thirty days of the second Nazirite-ship end on the sixtieth-day minus one (i.e., on the fifty-ninth day).
+
+Mishnah 6
+
+ולד שלמים לא יקרב שלמים – but one puts it into the prison and it dies. It is because a decree, for if we you were to say that the offspring of a peace-offering has a remedy, one can wait for the mother until she gives birth and the flock would grow from the offspring and it would provide wool and labor.
+ואכלנו ולדה שלמים בחג – on the holiday of Shavuot, for if he would wait and look forward to the holiday of Sukkot, it is found that he would violate a positive commandment, as it states (Deuteronomy 12:5,6): “There you are to go, and there you are to bring [your burnt offerings and other sacrifices, your tithes and contributions, your votive and freewill offerings, and the firstlings of your herds and flocks],” that implies on the first Festival that you would go there, bring all your vows that are upon you. However, the negative commandment of “[When you make a vow to the LORD your God] do not put off fulfilling it,” he does not transgress until three festivals have passed by.
+
+Mishnah 7
+
+ארוכות של נחתומים (this section of the Mishnah is also taught in Tractate Kelim, Chapter 15, Mishnah 2) – flat wooden utensils that bakers arrange there loaves of bread at the time when they make bread. Long-ranging boards like to work the dough.
+שהן טמאות – According to the Rabbis, for assuming that from the Torah, flat wooden utensils do not receive defilement,, the Rabbis decreed upon them, as is brought in Tractate Kelim, Chapter 2 (Mishnah 1).
+שר' אליעזר מטהר (see Tractate Kelim, Chapter 10, Mishnah 5) – that he held that they are not considered utensils at all, and even if they are not like flat wooden utensils. But the Halakha is not according to Rabbi Eliezer.
+שחתכו חוליות – they cut up the burned clay of the oven by its width into tiles and placed one tile on top of another, and placed sand in-between each tile, and plastered it with plaster/mud and made of it a paste of plaster surrounding its matting to guard its heat in the manner that people do for ovens.
+שרבי אליעזר מטהר – for since there is sand between the cracks, it is similar to as if it’s broken. And the Sages defile it for the plaster makes it all as one, and attaches the slits, even though there is sand between each tile. But the Halakha is not according to Rabbi Eliezer (Note: This dispute is the source text for the famous debate of the Oven of Akhnai found in Tractate Bava Metzia 59a).
+שמעברין את השנה בכל אדר – until the twenty-ninth of Adar, there is time for the Jewish court to state that it is a leap year, and that the next month is the Second Adar, but on the thirtieth day of Adar, one cannot intercalate the year, since it is appropriate to establish [the month of] Nisan, in the chapter of Tractate Pesahim 56a – “In the place where the practice existed” (chapter 4).
+על תנאי – if the President [of the Sanhedrin} wishes that it would be intercalated and if not, it would not be intercalated.
+
+Mishnah 8
+
+מוסף היורה של שולקי זיתים – it is the manner of those who seethe olives and dyers who have large boilers and make for them additional plaster on their rims so that they will bring forth water at the time of their boiling. That of those who seethe olives is ritually impure, because that supplement is necessary for the utensil and it is used, and the Torah stated concerning the oven and portable stoves on feet (Leviticus 11:35): “an oven or stove shall be smashed. They are unclean and unclean they shall remain for you.” And they (i.e., the Rabbis) expound upon the word לכם/”for you,” everything that they need, that is a substance from the utensil that one you need it for and use it – that it receives defilement.
+ושל צבעים טהור – for dyers do not use the same supplement since they are fearful lest they lose their color.
+
+Mishnah 9
+
+על החרשת שהשיאה אבות (this section of the Mishnah is also taught in Tractate Gittin, Chapter 4, Mishnah 5; this part of the Mishnah is also taught in Tractate Yevamot, Chapter 14, Mishnah 2) – even though she is a completely married woman, for her father received her betrothal when she was a small girl/minor, even so, she is divorced with a Jewish bill of divorce, and she receives her Jewish bill of divorce when she is a deaf-mute, and even though she lacks knowledge, because a woman can be divorced against her will. Therefore, we do not require her knowledge.
+ועל קטנה בת ישראל שנשאת לכהן – and she is an orphan and her marriage was not other than from the Rabbis, and she eats priest’s due from the Rabbis and we don’t make the decree regarding priest’s due of the Rabbis because of the priest’s due of the Torah.
+מריש – beam
+בירה – large house
+מפני תקנת השבים – for if we would require him to take down the entire group of buildings and to return the beam itself, he might be prevented from repenting.
+שלא נודעה לרבים – which is stolen
+שהיא מכפרת – and there is no need to bring another.
+מפני תיקון מזבח – the there would not be sad Kohanim when they ate non-sacred food that was slaughtered in the Temple courtyard. And it is found that the altar is void for they are prevented from performing the Divine Worship.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+העיד רבי יהושע על דם נבילות שהוא טהור – from being made impure like a carrion in an olive’s bulk, and it defiles with a quarter [of a log]. For you do not have anything whose blood will become defiled like its skin other than for a reptile alone. And above [at the beginning of Chapter 5 of Tractate Eduyot] where it is taught in the Mishnah: that the blood of carrion – the School of Shammai declares clean and the School of Hillel declares unclean, but not like the carrion which defiles through an olive’s bulk, but through a quarter [of a log].
+שנגע טמא במקצתו שטימא את כולו – they made a preference with Holy things and with the ashes of the sin-offering, for even thouh they themselves are divided if we place them within one utensil and comes in contact with something that defiles holy things in part, all were defiled, for the utensil combines them to be considered as if they are one body, and support is brought for it from the Biblical verse, as it is written (Numbers 7:14,20,26,32,38,44,50,56,62,68,74,80): “One gold ladle of 10 shekels, filled with incense,” as the Biblical verse made all of what is in one ladle.
+הוסיף ר' עקיבא – for whereas from the testimony of Rabbi Shimon ben Beterah, we did not hear other than on that which is impure, and Rabbi Akiva came and added that even one who immersed himself on that day – but is not completely pure until sunset which does not defile but is invalid alone, if it came comes in contact with part of it, it invalidates all of it. And Maimonides explained, that from the testimony of Rabbi Shimon, we did not hear that it combines other than a utensil that has an inside [receptacle] but a vessel that does not have an inside [receptacle], we did not hear that it combines, but Rabbi Akiva came and added that even sifted fine flour and incense and frankincense and coals that are not within the utensil, but are collected and placed on a board or plank which has no inside [receptacle], they are considered as if placed within the utensil, and are made as if they are one substance.
+והגחלים – those that the High Priest on Yom Kippur takes out in a pan, if a person who immersed himself on that day – but is not completely pure until sunset touched part of them, all of them are made in valid, and a preference was made with them, for the coals are not receptacles for defilement.
+
+Mishnah 2
+
+קטנה בת ישראל – and she is an orphan a has been explained at the end of the chapter above (i.e., Eduyot, Chapter 7, Mishnah 9), and he adds here that when she came to get married even though she had not yet engaged in sexual relations, because from the testimony of above (i.e., Eduyot, chapter 7, Mishnah 9), we did not hear/learn that she eats Terumah/priest’s due [if she married a Kohen] other than after she had engaged in sexual relations.
+שהורהנה – that she had been deposited as a pledge with idolaters.
+ועדיה – those who testified that she had been deposited as a pledge.
+האמינו שלא נסתרה ושלא נטמאה – and specifically to this one that her witnesses testify about her that she had been defiled, It is this that the Rabbis said that they believed her, for not according to the law did the members of her family distance her from them. But if she doesn’t have witnesses, any woman detained through money at the time when the idolaters are in power, she is prohibited for a Kohen to engage in sexual relations with her. There is no difference whether she was deposited as a pledge or whether she had been detained/imprisoned.
+
+Mishnah 3
+
+אלמנת עיסה – one family that was mixed up with someone who was doubtful for the priesthood on account of his father’s illegitimate connection. All the children of that family are doubtful if he was that doubtfulness that was mixed up with them or not. And a woman who married one of the children of that family, and her husband died, is called the widow of one belonging to a family suspected of containing an alien admixture, that is like the examined and mixed family [suspected of containing an alien admixture], so too this particular woman is mixed from doubts – doubt if her husband was that doubtful one for the priesthood on account of his father’s illegitimate connection, according to the truth. Rabbi Yehoshua validates her for the priesthood, because there is here a compound uncertainty and is judged leniently. But Rabban Gamaliel holds that even though generally, a compound uncertainly which is judged leniently, here is different, for they made a preference for pedigrees.
+העיסה כשרה לטמא ולטהר – that is to say, that a family that became mixed through someone doubtful for the priesthood on account of his father’s illegitimate connection, behold, she is presumption of being fit like the rest of the families of legitimate descent, and like that the rest of the families say: “this one is ritually impure” and distance themselves from her, and “this one is pure” and they draw her close, so is this family that had become mixed up beyond recognition as a result of someone doubtful for the priesthood on account of his father’s illegitimate connection, and we cannot say for since that it become so mixed up beyond recognition, we don’t any longer to check when women marry -which one was defiled and which one is pure, in order to distance the impure one and to draw close the pure one.
+קבלנו עדותכם – you are believed in our eyes and we believe that such is what you heard.
+שלא להושיב ב"ד על כך – to permit the widow of one belonging to a family suspected of containing an alien admixture ab initio.
+הכהנים שומעים לכם לרחק – if you would say that she is forbidden.
+אבל לא לקרב – if you would say that she is permitted. And the Legal decision is that a woman who married one of that family, and her husband died, is called the widow of one belong to a family suspected of containing an alien mixture, and she is forbidden to marry into the priesthood ab initio, and if she married, she cannot be divorced.
+
+Mishnah 4
+
+איל קמצא – a form of locust. The Aramaic translation of “like locusts” is “like a species of locusts.”
+דכן – it is clean and permitted to eat.
+ועל משקה בית מטבחייא – the blood in the slaughterhouse of the Temple courtyard.
+דאינון דכיין – there is one who says that they are completely pure, for the defilement of liquids is not from the Torah but rather the Rabbis are those who decreed upon them defilement, and on these they did not decree. And there is another opinion that these are pure from making others impure, but they are impure of themselves and there is, from the Torah, defilement for liquids, to become defiled and the Rabbis were not able to make pure what the Torah had defiled.
+ועל דיקרב למיתא מסאב – this is how it should be understood (Talmud Avodah Zarah 37b), that whomever definitely touches a corpse is unclean. But there is a doubt, even a grave defilement of the dead is pure, and all the more so, defilement [via a contact with] a reptile is light. And a doubtful impurity in the public domain comes to permit. And even though a doubtful impurity in the public domain is pure according to the Torah, for prohibition of doubtful defilement we derive from the Sotah/suspected adulterous woman, for the Bible derives it with the language of defilement (Numbers 5:13): “and she keeps secret the fact that she has defiled herself, the Biblical verse informs us that on that which is doubtful, she is prohibited, and just as the case of the Sotah/suspected adulterous woman is in the private domain, and there is no hiding in the public domain, so doubtful defilement is not other than in the private domain, nevertheless before Yosi ben Yoezer came, they would say, it is the Halakha but we don’t teach thus. And he came and testified that we do teach as such ab initio, to make pure all doubtful defilement in the public domain.
+וקרי ליה יוסי שריא – because he permitted three things that they (i.e., the Rabbis) would practice a prohibition on them. For any Jewish court that permits three things where their permit is not simple, they would call it, a permitting/absolving Jewish court.
+
+Mishnah 5
+
+שמשיאין האשה ע"פ עד אחד (this section of the Mishnah is also taught at the conclusion of Tractate Yevamot, Chapter 16, Mishnah 7) – a woman whose husband went abrought and one witness came and said that he died. We marry off his wife through his word.
+כדיר העצים – a chamber where they gather all the wood of the altar of the Temple. And it was in the north-east corner of the Women’s compartment [of the Temple court] and they found there the bones of the dead. But the Sages said that they should collect bone by bone and everything is ritually pure. And we should not suspect lest they humans and utensils were defiled by them because in the Women’s compartment has the law of the public domain, and this is doubtful defilement in the public domain, for its doubtfulness makes is pure. And in the Tractate Zevahim in the last chapter (chapter 14) [ page 113a], the Gemara brings that they (i.e., the Sages) wanted to decree defilement on all of Jerusalem because of those bones that were found in the shed for the wood, but that Rabbi Yehoshua said to them: No: It is a shame and disgrace for us that we should decree defilement on the city of our forefathers.
+
+Mishnah 6
+
+שמעתי שמקריבים אף על פי שאין בית – [since] the holiness that Solomon sanctified the Temple, he sanctified for its time and he sanctified it for the future. And similarly, the holiness of Jerusalem was sanctified forever. But the sanctification of the rest of the Land of Israel, he did not sanctify during the first conquest other than for its time [alone] until those who came up from Babylonia returned and they sanctified it a second time, and that sanctification was sanctified for the future.
+
+Mishnah 7
+
+הלכה למשה מסיני – For the Holy One, blessed be He showed Moses at Sinai, each generation and its expounders, and showed him that Elijah does not come to make impure or to make pure, to distance or to bring close, to verify [doubtful] families mixed up (i.e., lost to the priesthood as they had been mixed with Israelites beyond traces of genealogical disabilities) beyond recognition; who had been mixed up beyond recognition and who had not been mixed up beyond recognition, but he should leave them and they will be valid in the future to come, for the Halakha is that a family that had mixed up beyond recognition remains mixed up beyond recognition.
+אלא לרחק המקורבים בזרוע – for everyone presumes them as invalid, but that they were brought close by force, but a family which had been mixed up beyond recognition on account that it was not known that its defilement was unknown, should be left in its fitness.
+בית הצרפה – such is the name of the family.
+ורחקה – he announced concerning them that they are invalid.
+בן ציון – he was a strong man and a violent person.
+ועוד משפחה אחרת היתה שם – that was invalid.
+וקרבה בן ציון בזרוע – and he announced concerning them that they are valid to marry with them, and the Tanna/teach of the Mishnah had consideration on the honor of human creations and did not mention the name of the invalid family that Ben Zion drew close forcefully, like he had mentioned the name of the fit/valid family, to teach you how much a person has to be careful not to recount of the denigration of his fellow and to be able to hide degradation. If such is the case with those who are invalid, all the more so regarding those who are valid.
+כגון אלו – who validity and invalidity were known but that they were distanced by force and brought closer by force.
+לקרב אבל לא לרחק – the valid family that had been distanced by force, he brings close but he does not distance that which had been brought close by force.
+שנאמר והשיב לב אבות על בנים – that will be said in the future with the Holy Spirit that this because of the children’s children of this one. And according to the words of Rabbi Shimon, the fathers are the Sages and the children are the students, so that the heart of all of them will be equivalent and dispute will not fall between them.
\ No newline at end of file
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+Bartenura on Mishnah Eduyot
+ברטנורא על משנה עדיות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה עדיות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שמאי אומר כל הנשים דיין שעתן.</b> כל הנשים הרואות דם, דיין שעתן לטמא טהרות שנגעו בהן משעת ראייתן ואילך. ולא אמרינן מקמי הכי נמי הוה דם וכותלי בית הרחם העמידוהו והיתה טמאה מקודם שכל הנשים מטמאות בבית החיצון ואע״פ שלא יצא הדם לחוץ. וטעמא דשמאי דלא חייש דלמא מקמי הכי הוה דם, שאם אתה אומר כן, לבו של אדם נוקפו תמיד בשעת ביאה ופורש מאשתו ונמצאת מבטל בנות ישראל מפריה ורביה:
+<b>מפקידה לפקידה.</b> בדקה היום ומצאה טהורה ובדקה לסוף שבוע ומצאה טמאה, חוששים למגעה מבדיקה ראשונה ואילך, שמא עם סלוק ידיה ראתה וכותלי בית הרחם העמידוהו. ולביטול פריה ורביה לא חיישינן, דדוקא לטהרות הוא דמטמאינן להו מפקידה לפקידה, ולא לבעלה. ושמאי אומר, אי מטמאת לה לטהרות, לבו נוקפו ופורש נמי מתשמיש: 
+<b>לא כדברי זה ולא כדברי זה.</b> לא כדברי שמאי דמיקל טפי ואינו עושה סייג לדבריו, ולא כדברי הלל שהפריז על מדותיו ומחמיר יותר מדאי, דודאי כולי האי ימים רבים לא מוקמי כותלי בית הרחם דם:
+<b>מעת לעת ממעטת על יד מפקידה לפקידה.</b> שני זמנים הוזכרו באשה לטמא טהרות למפרע, והלך אחר הקל שבשניהן. אם מפקידה לפקידה יותר על מעת לעת, הלך אחר מעת לעת ולא תטמא אלא טהרות שנגעה מאתמול בשעה הזאת. ואם מעת לעת יותר על מפקידה לפקידה, כגון שבדקה עצמה שחרית ומצאה טהורה וערבית מצאה טמאה, לא מטמאינן אלא הנך טהרות דמבדיקת שחרית ואילך. והלכה כחכמים:
+<b>על יד.</b> אחר. כמו ועל ידו החזיק, בספר עזרא [ב, [נחמיה] ג, ח׳], שהוא כמו ואחריו החזיק [שם ט״ז ב׳]:
+<b>וסת.</b> קבוע, שנקבע לה זמן האורח שלש פעמים, ובדקה בשעת וסתה ומצאה טמאה, דיה שעתה, ולא חיישינן דלמא מקמי הכי הוה, דודאי אורח בזמנו בא:
+<b>והמשמשת בעדים הרי זו כפקידה.</b> תרתי קתני, והכי קאמר, ומשמשת בעדים, כלומר מצוה על כל אשה לשמש בשני עדים שבודקת בהן, אחד לפני תשמיש ואחד לאחר תשמיש:
+<b>הרי זו כפקידה.</b> העד שלאחר תשמיש הרי הוא כפקידה:
+<b>ממעטת על יד מעת לעת ועל יד מפקידה לפקידה.</b> דמהו דתימא שמא תראה טפת דם כחרדל ותחפנה שכבת זרע ולא להוי כפקידה, קמ״ל מתניתין דעד שלאחר תשמיש הוה כפקידה. אבל העד שלפני תשמיש אינו כפקידה, שמתוך שהיא מהומה לביתה, כלומר בהולה לשמש, אינה מכנסת אותו לחורין ולסדקין:  
+
+Mishnah 2
+
+<b>מקב לחלה.</b> עיסה שיש בה קב חייבת בחלה:
+<b>קב ומחצה חייבים בחלה.</b> שהן ז׳ לוגין וביצה וחומש ביצה, למידה מדברית. והוא עומר לגולגולת עשירית האיפה שחייב בחלה, כדכתיב (במדבר ט״ו) ראשית עריסותיכם, כדי עיסת מדבר. והוסיפו שתות בירושלמיות, ונמצאו שש מדבריות נכנסים בחמש ירושלמיות, ולוג הנשאר וביצה וחומש ביצה עולים ללוג ירושלמי. שהלוג מדברי ששה ביצים, תתנם בחמש ביצים גדולות, נמצא הלוג חסר ביצה גדולה, תן ביצה וחומש ביצה תחת הביצה גדולה, שהחומש ביצה שהוא שתות מלבר נוסף על הביצה, נמצאו שש ביצים גדולים שהן לוג גדול, הרי הן ששה לוגים גדולים שהן קב ומחצה:
+<b>משהגדילו המדות.</b> זו היא מדה צפורית, שהוסיפו שתות על של ירושלמית, נמצאו הששה לוגין חמשה, שהן חמשת רבעי קב, שהקב ארבעה לוגין:
+<b>חמשה ועוד חייבים.</b> דקסבר ר׳ יוסי, מדה מדברית היו ביצים גדולות משלנו אחד מעשרים בביצה לכל ביצה. והלכה כחכמים, דקב ומחצה ירושלמי דהיינו ששה לוגין ירושלמיות שהן שבעה לוגין וביצה וחומש ביצה מדבריות, הן שעור חלה. והן מ״ג ביצים וחומש ביצה. ורמב״ם אזן וחקר ותקן ובדק ומצא שמשקל חמש מאות ועשרים דרה״ם מקמח חטים הוא שיעור הקמח החייב בחלה. ומשקל הדרה״ם ידוע במצרים היום ובכל ארץ ישראל, שהוא משקל ס״א גרגירי שעורות בקירוב:
+
+Mishnah 3
+
+<b>הין.</b> שנים עשר לוגין:
+<b>פוסלין את המקוה.</b> אם נפלו בתוכו קודם שנשלם שיעורו. אבל לאחר שנשלם, אפילו השליך לתוכו כל מים שאובים שבעולם שוב אינן פוסלים:
+<b>שחייב אדם לומר בלשון רבו.</b> כלומר, הין אינו לשון משנה אלא לשון תורה, אלא כך שמע מרבותיו שמעיה ואבטליון. ורמב״ם קבל מאביו ז״ל שמפני שהיו שמעיה ואבטליון גרי צדק לא היו יכולין להוציא מפיהן מלת הין, והיו אומרים אין במקום הין, כדרך בני אדם עד היום שאינם יכולים לחתוך באותיות [אחה״ע], והיה הלל גם הוא אומר אין, כמו שהיו רבותיו שמעיה ואבטליון גרי צדק אומרים:
+<b>גרדיים.</b> אורגים:
+<b>משער האשפות.</b> הזכיר התנא שם אומנתן ושם שכונתן, לומר לך שלא ימנע אדם עצמו מבית המדרש. שאין לך אומנות פחותה מן הגרדי, שאין מעמידים הימנו לא מלך ולא כהן גדול, ואין שער בירושלים פחותה משער האשפות, והכריעו בעדותן לכל חכמי ישראל:
+
+Mishnah 4
+
+<b>שלא יהא אדם עומד על דבריו.</b> שלא יהא סרבן לעמוד קיים בסברתו:
+<b>אבות העולם.</b> הלל ושמאי:
+
+Mishnah 5
+
+<b>ויסמוך עליו.</b> כלומר שעשה כדברי היחיד והניח דעת הרבים:
+<b>אין בית דין אחר שיעמוד אחריו יכול לבטל דברי ב״ד הראשון.</b> שעשה כדברי היחיד:
+<b>עד שיהיה גדול ממנו בחכמה ובמנין.</b> בחכמה, היינו שראש הישיבה של ב״ד האחרון יהיה גדול בחכמה מראש הישיבה של ראשון. ובמנין, שיהיו מנין התלמידים שבישיבה של אחרון מרובים ממנין התלמידים שבישיבה של ראשון:  
+
+Mishnah 6
+
+<b>למה מזכירין דברי היחיד בין המרובין.</b> כדי לבטלן. יחיד שלא עשה שום ב״ד כדבריו והן דחויים ובטלין, למה מזכירין אותן כלל. ומשני, שאם יאמר אדם כך אני מקובל ויתמה כשרואה שאין עושין כקבלתו, יאמרו לו כדברי איש פלוני שמעת ונדחו דבריו:
+
+Mishnah 7
+
+<b>רובע עצמות.</b> רובע קב של עצמות המת מטמאים באוהל. ופחות [מרובע] אין מטמאין אלא במגע ובמשא אבל לא באהל. וסברי בית שמאי דרובע קב מטמאים ואפילו הן ממתים הרבה:
+<b>ובית הלל אומרים רובע עצמות מן הגויה.</b> כלומר, מגוף אחד של מת אחד, ולא ממתים הרבה. ואפילו של מת אחד אין מטמאין עד שיהיה ברובע הקב רוב בנין דהיינו רוב גודל הגוף, או רוב מנין עצמותיו של אדם, ויהיו קכ״ה עצמות, שמנין עצמותיו של אדם רמ״ח:
+<b>אפילו מעצם אחד.</b> אם עצם אחד של מת ממלא רובע קב, מטמא באוהל. והלכה כבית הלל:
+
+Mishnah 8
+
+<b>כרשיני תרומה.</b> בערבי קורין לה כרסנ״א. והם מאכל לגמלים ואין בני אדם אוכלין מהם אלא מדוחק בשנות רעבון. ומפרישין מהם תרומה, הואיל ונאכלים לאדם לפרקים ע״י הדחק. ואינה קדושה כשאר תרומות:
+<b>שורין.</b> אותן במים:
+<b>ושפין.</b> על (בשרן) [צ״ל הבשר]: בטהרה:
+<b>בנטילת ידים, כדין כל שאר אוכלים של תרומה.</b> שסתם ידים שניות הן ופוסלות את התרומה:
+<b>ומאכילין.</b> לבהמה:
+<b>בטומאה.</b> ואינו חושש אם מטמא אותן בידים בשעת שמאכילן לבהמה. אבל כל זמן שאינו מאכילן לבהמה, אסור לטמאן בידים:
+<b>שורין בטהרה.</b> ששרייתן במים מכשירתן לקבל טומאה, ואם שורה אותן בטומאה נמצא הכשרן וטומאתן באים כאחד. וזה בלבד אוסרים בית הלל, משום היכר כדי שידעו שהן תרומה:
+<b>יאכלו צריד.</b> לשון יובש. כמו צריד של מנחות, שהוא מקום של מנחות שלא הגיע שם שמן. אף כאן יאכלו יבשים שלא יהא עליהן משקה בשעת אכילה, כדי שלא יהיה ניכר שהוכשרו לקבל טומאה:
+<b>כל מעשיהם בטומאה.</b> ואפילו השרייה. והלכה כבית הלל:
+
+Mishnah 9
+
+<b>הפורט סלע ממעות מעשר שני.</b> מי שיש לו מעות נחשת של מעשר שני ובא לפורטן בסלע כסף להעלות לירושלים מפני משאוי הדרך:
+<b>בית שמאי אומרים בכל הסלע מעות.</b> אם בא לפורטן, יכול הוא לפרוט כולן, ונותן מעות בשביל כל הסלע:
+<b>ובית הלל אומרים.</b> לא יפרוט אלא חציין. שכשיבוא לירושלים יהיה צריך לפרוטות מיד לקנות צרכי סעודה, ואם ירוצו הכל אצל שולחני לפרוט יוקירו הפרוטות, ונמצא מעשר שני נפסד. לפיכך ישא פרוטות עמהן להוציא במקצת, ולכשיכלו יפרוט בכסף שבידו מעט מעט. שקל הוא חצי סלע:
+<b>אין מחללין כסף ופירות על כסף.</b> מי שיש לו חצי דינר כסף של מעשר, ופירות של מעשר שוים חצי דינר, לא יצרפם יחד לחללם על דינר:
+<b>וחכמים מתירים.</b> בכהאי גוונא על ידי צירוף פירות, כיון שאין לו אלא חצי דינר כסף. אבל לחלל דינר כסף, ופירות שוין דינר, על חצי סלע שהוא שני דינרין, מודים חכמים שאין מחללים. והלכה כחכמים:  
+
+Mishnah 10
+
+<b>הפורט סלע של מעשר שני בירושלים.</b> שהיה מחליף סלע שבידו ונוטל פרוטות להוציאם לצרכי סעודת מעשר:
+<b>בית שמאי אומרים.</b> אם בא להחליף כל הסלעים שבידו במעות יחליף.
+<b>ובית הלל אומרים.</b> לא יחליף אלא חציין. שמא לא ישהה בעיר עד שיוציא את כולן, ויפקידם בעיר עד רגל אחר, והפרוטות מתעפשות. ואם יחזור ויחליפם בסלעים נמצא שולחני משתכר שתי פעמים ומעשר שני נפסד:
+<b>הדנים לפני חכמים.</b> שמעון בן עזאי ושמעון בן זומא וחנן המצרי:
+<b>בשלשה דינרים כסף ובדינר מעות.</b> הסלע הוא ארבעה דינרים, וכשבא להחליף הסלע לא יקח אלא בדינר אחד פרוטות, ושלשה דינרים יהיו כסף:
+<b>וברביעית כסף ברביעית מעות.</b> בדינר רביעי של כסף לא יקח אלא ברביעיתו מעות של נחשת ושלשה חלקים כסף, שנמצא לוקח מעות אחד מששה עשר בסלע בלבד:
+<b>ארבעה אספרי כסף.</b> הדינר חמשה אספרי, ומטבע הוא בארץ יון שעד היום קורין לו אספר״ו. נמצא הסלע עשרים אספר״ו. כשהוא מחלל בדינר יחללנו על ארבעה אספר״ו כסף ואספר״ו. אחד נחשת. נמצא לוקח נחושת אחד מעשרים בסלע בלבד:
+<b>יניחנה בחנות ויאכל כנגדה.</b> לא יחלל כלל על פרוטות, שמא ישכח ויעשה אותן חולין. אלא יניח הסלע אצל החנוני ויאכל כנגדה עד שתכלה. והלכה כדברי בית הלל בלבד:  
+
+Mishnah 11
+
+<b>שנטלו חפויו.</b> רבותי פירשו מלשון חפי פותחת [שבת דף פ״א], שהם השינים הבולטים מן המפתחות שנוהגים לעשות בארץ ישמעאל, אף כאן רגילים לעשות בכסא של כלה כמין שינים בולטים כדי שיסמכו עליהן. ורמב״ם פירש, חפויו, פיתוחין וציורין שעושים מעצים או מאבנים ומדביקין אותן בכסא הכלה:
+<b>בית שמאי מטמאים.</b> דאכתי חזי לישיבה:
+<b>ובית הלל מטהרין.</b> דלא חזי לכלה, והוי כנשבר:
+<b>אף מלבן הכסא טמא.</b> כלומר אף מלבן הכסא בפני עצמו בלא הכסא ובלא חפויו טמא. כל שכן שהכסא בלא חפויו טמא. מלבן, צורת לבינה מרובעת עושין על הכסא ויושבין עליו:
+<b>כסא שקבעו בעריבה.</b> הביא כסא ממקום אחר וקבעו בעריבה דרך ישיבתו. ועריבה אינה טמאה מדרס, דחזיא ללישה ולא לישב עליה:
+<b>בית שמאי מטמאין.</b> דלא בטל כסא לגבי עריבה:
+<b>ובית הלל מטהרין.</b> ממדרס, דבטל כסא לגבי עריבה. אבל כסא העשוי בגוף העריבה עצמה, מודו בית שמאי לבית הלל דטהור:
+<b>שמאי אומר.</b> אף כסא העשוי בעריבה עצמה טמא מדרס:
+
+Mishnah 12
+
+<b>אלא בבאה מן הקציר.</b> כמעשה שהיה שהלכו בני אדם לקצור חטין ונשכו נחש לאחד מהן ומת, ובאה והודיעה בב״ד ושלחו ומצאו כדבריה. ולא התירו אלא דוגמתו שיהא הדבר קרוב, אבל ממדינת הים אינה נאמנת:
+<b>אלא בהווה.</b> מעשה שהיה כך היה, והוא הדין לשאר מקומות:
+<b>שאין האחין נכנסין.</b> לנחלת בעלה, דרחמנא אמר על פי שני עדים. וגבי נשואים דידה הוא דאקילו משום עיגונה:
+<b>ממפר כתובתה.</b> מנוסח שהתקינו לכתוב בשטר כתובה:
+<b>כשתנשאי לאחר.</b> והרי היא נישאת וא״כ תטול כתובתה:
+
+Mishnah 13
+
+<b>מי שחציו עבד וחציו בן חורין.</b> כגון עבד של שני שותפים ושחררו אחד מהן. אי נמי, שקבל רבו ממנו חצי דמיו ושחרר חציו באותן הדמים:
+<b>תקנתם את רבו.</b> שאינו חסר כלום:
+<b>לישא שפחה אינו יכול.</b> מפני צד חירות שבו:
+<b>בת חורין אינו יכול.</b> מפני צד עבדות שבו:
+<b>כופין את רבו ועושהו בן חורין.</b> והוא הדין אם היה עבד של מאה שותפין ואחד מהם שחררו, שכופין את כולם לשחררו:
+
+Mishnah 14
+
+<b>כלי חרס מציל על הכל.</b> כלי חרס המוקף צמיד פתיל מציל על כל מה שבתוכו כשהוא באוהל המת, ולא יטמא כל מה שבתוכו, דכתיב (במדבר י״ט:ט״ו) וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא, הא יש עליו צמיד פתיל טהור הוא ומה שבתוכו, לא שנא כלים ולא שנא אוכלין ומשקין. ובכלי חרס הכתוב מדבר, דכתיב וכל כלי פתוח, במי שמטמא דרך פתחו ואינו מטמא דרך גבו:
+<b>אינו מציל אלא על אוכלין ומשקין ועל כלי חרס.</b> אבל על שאר כלים אינו מציל כדמפרש ואזיל:
+<b>מפני מה וכו׳ מפני שהוא טמא על גב עם הארץ.</b> שכל הנמצא אצל עמי הארץ בין כלים בין אוכלים ומשקין כולן בחזקת טמאין, לפי שאינם בקיאים בהלכות טומאה וטהרה וחושבין על טמא שהוא טהור:
+<b>ואין כלי טמא חוצץ.</b> אין מציל מפני הטומאה אלא כלי טהור בלבד, אבל כלי טמא אינו מציל על מה שבתוכו, וכלים של עם הארץ הואיל ובחזקת טמאים הן אינן מצילין:
+<b>לעצמו טיהרנו.</b> לעם הארץ לבדו טיהרנו, ולא חיישינן דלמא אתי חבר לאשתמושי בהו, שהרי הם בדלים ממגעם ובלאו הכי נמי כל מאכלם טמא, הלכך אוכלין ומשקין כלי חרס שאין להם טהרה במקוה, כשהיו בתוך צמיד פתיל של כלי עם הארץ אמרינן להו טהורים הן, וישתמשו בהן הן שמחזיקין כליהם בחזקת טהורים, ואין לחוש שמא ישאל החבר מהן וישתמש בהן, שהרי הן אצלו בחזקת טמאים ואין להם טהרה עולמית. אבל בכלי שטף דאיכא למיחש שמא ישאל החבר מהן ויטבילם וישתמש בהם בלא הזאה שלישי ושביעי, שלא ידע שנטמאו באוהל המת, וחושב דטבילה בעלמא סגי להו להצילם מטומאה שנטמאין אגב עם הארץ, והיינו דתנן טהרת לך ולו, דאתי חבר לאשתמושי בהו, הלכך עשו דין שוה לכל, ואמרו דאין כלי שטף נצול בצמיד פתיל לא בשל חבר ולא בשל עם הארץ. ואם באו לגזור שלעולם כלי חרס של עם הארץ לא יציל בצמיד פתיל לפי שהוא בחזקת טמא ואין כלי טמא מציל, (אבל של חבר יציל) לא היו עמי הארצות מקבלין מהן, לפי שהן סבורים שהן בקיאין ושומרים כליהם בטהרה וכלים שלהם מצילין:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>רבי חנינא סגן הכהנים העיד.</b> מלשרוף את הבשר שנטמא בולד הטומאה. בולד של ולד קאמר. הבשר שהוא שלישי שנטמא בולד של ולד כלומר שנגע בשני ונעשה הוא שלישי, לא נמנעו מלשרפו עם הבשר שנטמא באב הטומאה שהוא ראשון לטומאה. וכשנוגע זה הבשר שהיה מתחילה שלישי בבשר שנטמא באב הטומאה, חוזר להיות שני, שהרי נגע בראשון ונעשה שני, ונמצא שהוסיפו לו טומאה על טומאתו, דמעיקרא שלישי והשתא שני, ואעפ״כ לא נמנעו מלשרפו עם חמור ממנו, דהואיל ואף זה הקל לשריפה עומד לא חשו אם מטמאים אותו יותר ממה שהיה. ואע״פ שאין אוכל מטמא אוכל מן התורה, שנאמר בטומאת אוכלים טמא הוא, הוא טמא ואין מטמא אוכל כיוצא בו, מ״מ רבנן גזרו שיהיה אוכל מטמא אוכל:
+<b>השמן.</b> של תרומה שנפסל בטבול יום הוא שלישי לטומאה, דטבול יום הוא פוסל את התרומה מן התורה ועושה אותו שלישי:
+<b>בנר שנטמא בטמא מת.</b> האי נר של מתכת הוא ולא של חרס. דכל כלים חוץ מכלי חרס שנגעו בטומאת מת נעשו כמותה, אם אב אב ואם ראשון ראשון, דכתיב (במדבר י״ט:ט״ז) בחלל חרב, ודרשינן חרב הרי הוא כחלל, שהחרב שנגע במת נעשה אבי אבות כמת עצמו. וכשנגע בטמא מת שהוא אב, נעשה גם כן החרב אב. וכל שאר כלים כחרב לדין זה, חוץ מכלי חרס. נמצא הנר של מתכת שנגע בטמא מת נעשה אב הטומאה. והשתא הוסיף רבי עקיבא על דברי ר׳ חנינא סגן הכהנים, שהרי ר׳ חנינא לא התיר אלא להחזיר השלישי שני, ור״ע התיר להחזיר השלישי ראשון, שהשמן שנפסל בטבול יום שהוא שלישי, כשמדליקין אותו בנר שנטמא בטמא מת שהנר עצמו נעשה אב כמו שאמרנו נמצא שחוזר השלישי להיות ראשון, ואעפ״כ לא נמנעו, דהואיל ויש שם טומאה עליו לא חיישינן ליה ומותר להוסיף בידים:
+
+Mishnah 2
+
+<b>לא ראיתי עור יוצא לבית השריפה.</b> לאחר שהופשט אם נמצאת טריפה. אע״פ שפסול זה היה בו קודם הפשט, הואיל ולא ניכר אלא לאחר הפשט:
+<b>שהמפשיט את הבכור ונמצא טריפה.</b> הא קמ״ל ר׳ עקיבא, דאפילו בכור בעל מום הנשחט במדינה על מומו ולא התירו הכתוב אלא באכילה כדכתיב (דברים ט״ו) בשעריך תאכלנו, אבל אם מת, עורו אסור וטעון קבורה, ואשמעינן ר״ע דהיכא דלא הוכר טרפותו עד לאחר הפשט, התירתו שחיטתו והפשטו לעורו כאילו נזרק דמו במקדש:
+<b>יאותו הכהנים בעורו.</b> ואינו נשרף:
+<b>אין לא ראיתי ראיה.</b> שמא לא אירע בימיו שימצא טריפה לאחר הפשט, ואם אירע ושרפוהו הוא לא ראה:
+<b>אלא יצא לבית השריפה.</b> הואיל וקודם הפשט בא. והלכה כר״ע בבכור בעל מום כשהתירו מומחה. אבל לא התירו מומחה לא. והלכה כחכמים בבכור תמים, דבשר בקבורה ועור בשריפה:  
+
+Mishnah 3
+
+<b>וכותב בכתב ידו.</b> שטר חוב על הלוה:
+<b>ואחרים חותמים.</b> עדים כשרים היו חותמים על השטר:
+<b>והתירו.</b> ואע״פ שכותב השטר הוא המלוה, ונוגע בעדותו:
+<b>שהאשה כותבת את גיטה.</b> ועדים כשרים חתומים בו:
+<b>את שוברו.</b> שטר מחילה שמחלה לו אשתו על כתובתה:
+<b>שאין קיום הגט אלא בחותמיו.</b> העדים החתומים על הגט הם עיקר סבת קיום הגט, הלכך כשהעדים כשרים חתומים בו כשר ואע״פ שהוא כתב יד האשה:
+<b>ועל מחט.</b> שידוע בה שנטמאת במת, ונמצאת בבשר הקודש כשחתכו אותו בעזרה וספק אם נגע בה הסכין והאדם, אם לאו. הסכין והאדם טהורין, דספק טומאה ברשות הרבים היא, שהעזרה דין רשות הרבים יש לה לענין טומאה, וספק טומאה ברשות הרבים ספקו טהור:
+<b>והבשר טמא.</b> דודאי נגעה בו טומאה. ומתניתין איירי בבהמת קדשים שהעבירה בנהר סמוך לשחיטתה ועדיין משקה טופח עליה, שהוכשר הבשר לקבל טומאה באותן המים. דאי לאו הכי לא היה הבשר טמא, ואע״פ שרוחצים אותו בבית המטבחים בעזרה, דכל משקה בית מטבחיא דכן, ואין מכשירין את הבשר לקבל טומאה. ואי קשיא היאך הבשר טמא והידים טהורות, והלא אוכלין טמאין מטמאין את הידים מדרבנן. הא לא קשיא מידי, דקיי״ל אין טומאת ידים במקדש, שכשגזרו על טומאת ידים לא גזרו בה במקדש:  
+
+Mishnah 4
+
+<b>בכרם.</b> שהיו יושבין שורות שורות של חכמים ככרם זו הנטועה שורות שורות של גפנים:
+<b>על ביצה טרופה בקערה, שנתעו.</b> בה החלבון והחלמון יחד ונתונה על גבי הירק, ונגע טבול יום בביצה, אע״פ שהיא חולין. דאין שייך תרומה בביצה, וטבול יום אינו פוסל בחולין, אפ״ה הוי חיבור ונפסל הירק כאילו נגע בו:
+<b>אם היה במין כובע.</b> שנתנפחה הביצה ונעשית כמין כובע על הירק וחלולה תחתיה:
+<b>שבולת שבקציר.</b> שייר בקצירתו שבולת אחת שלא קצר, וראש אותה שבולת מגיע לקמה:
+<b>אם נקצרה.</b> אם אותה שבולת נקצרת עם הקמה, הרי היא של בעל הבית, שהקמה מצילתה, דלא קרינן בה לא תשוב לקחתו:
+<b>ואם לאו.</b> הרי זו שכחה והויא לעניים:
+<b>עריס.</b> חמש גפנים הנטועות ומודלות ושוכבות על גבי כלונסות או על גבי גדר קרויות עריס, לשון על ערש יצועי:
+<b>אם יש בה כמלוא בוצר וסלו.</b> אם הגינה גדולה כשיעור שיעמוד בה בוצר הענבים עם סלו שמכניס הענבים לתוכו כשהוא מלקט הענבים מכל צדדי העריס:
+<b>תזרע.</b> הגינה. והוא שירחיק הזרע מן הגפנים כדי עבודת הכרם שהם ששה טפחים לכל רוח, וזורע השאר:
+<b>ואם לאו.</b> שאין הגינה גדולה כל כך:
+<b>לא תזרע.</b> ואע״פ שמרחיק כדי עבודת הכרם. מפני שהזרע נראה עם הכרם כאילו הם כלאים:
+
+Mishnah 5
+
+<b>ופירשן רבי יהושע.</b> אימתי חייב ואימתי פטור:
+<b>אם לעשות לה פה חייב.</b> משום בונה:
+<b>ואם להוציא ממנה ליחה פטור.</b> דמלאכה שאינא צריכה לגופה היא, שהפתח היא המלאכה, וזו אינה צריכה להיות לה פתח מעכשיו, ואין כאן אלא איסורא דרבנן ומשום צערא לא גזור, והוי פטור ומותר:
+<b>אם מתעסק שלא ישכנו פטור.</b> דאינו צריך לגופו של דבר הניצוד, ואם היה יודע שיעמוד ולא ישכנו לא היה צד. ובהאי נמי לא גזרו רבנן, והוי פטור ומותר:
+<b>לפסין אירוניות.</b> כלי חרס סתומים עשויין כמין כדור חלול מבפנים, ולאחר שמלבנים אותו בכבשן חותכים אותו באמצעו והוא נעשה שני כלים:
+<b>טהורות באוהל המת.</b> כל זמן שלא חתכוהו. דכלי חרס אין מקבל טומאה מגבו, אלא מאוירו, כדכתיב (במדבר י״ט) וכל כלי פתוח, דרך פתחו מיטמא ואינו מיטמא מגבו, והאי אין לו אויר:
+<b>וטמאות במשא הזב.</b> בטומאות היסט. שאם נתטלטלו או נתנענעו ממשא הזב, טמאים, אע״פ שאין להם אויר:
+<b>מפני שלא נגמרה מלאכתן.</b> דחתיכה שחותכין אותן באמצען זו היא גמר מלאכתן. ואין הלכה כר׳ אלעזר בר צדוק. אלא ליבונן בכבשן הוא גמר מלאכתן, הלכך מיטמאות במשא הזב אפילו קודם שחלקן:
+
+Mishnah 6
+
+<b>מלילות.</b> שבולים שלא בשלו כל צרכן וטוענן באבנים ומשקה זב מהן וטובל בו:
+<b>יגמור.</b> מאחר שרסקן וכתתן מערב שבת, יגמור ויאכל בשבת. ולא דמי למשקים שזבו שאסורין גזירה שמא יסחוט, דהכא אפילו יסחוט ליכא איסורא דאורייתא, משום דמשקים אתו ממילא:
+<b>לא יגמור.</b> כדי לאכול לאחר שקדש היום, דאסורין כשאר משקים שזבו. והלכה כר׳ ישמעאל:
+
+Mishnah 7
+
+<b>עיר של זהב.</b> עטרת זהב עשויה כמין עיר צורת ירושלם. ולא חיישינן דלמא שלפא ומחויא ואתיא לאתויי ארבע אמות ברשות הרבים:
+<b>ומפריחי יונים.</b> מין ממיני השחוק. אם תקדים יונתך ליונתי אתן לך כך וכך. פירוש אחר, שמגדל יונה מלומדת להביא יונים לבית בעליה, ויש בהן גזל משום דרכי שלום ולא גזל גמור:
+<b>ספק נגע ספק לא נגע ספיקו טהור.</b> משום דטומאה עוברת היא ואינה נחה במקום, הלכך ספיקו טהור ואפילו ברשות היחיד:
+
+Mishnah 8
+
+<b>סנדל של סיידין.</b> מנעל של עץ שנועלין ברגליהם המתעסקים בסיד להגן על רגליהם שלא ישרפו בסיד. ואם נעל אותו הזב, טמא מדרס:
+<b>ועל שיירי תנור ארבעה.</b> אם היה גדול הרבה ונטמא, ואחר כך נשבר, לא טהר עד שלא יהיה בשבריו גבוה ארבעה, ולעולם שבריו מקבלים טומאה כאילו היה שלם, עד שיהיה השבר פחות מגובה ארבעה. וסתם תנור שבמשנה עשוי כמין קדירה גדולה שאין לה שוליים ומחברין אותו בטיט על גבי קרקע ורצפת הקרקע היא תחתיתו של תנור:
+<b>שנים מחפוייו.</b> מן הלוחות העשויות למושב:
+<b>שרבי עקיבא מטמא.</b> דסבר אע״פ שאינו ראוי לישיבה הוא ראוי לקבל רמונים, וטמא משום כלי קבול:
+<b>וחכמים מטהרין.</b> דסברי הואיל ועיקרו לישיבה עביד ולא לבית קיבול, כיון שנתבטל העיקר שבעבורו נעשה, נתבטל הטפל, ואינו מטמא אפילו משום כלי קיבול. והלכה כחכמים:  
+
+Mishnah 9
+
+<b>האב זוכה לבן וכו׳</b> לפי שקרוב טבע הבן להיות דומה לטבע האב, והנוי והכח והחכמה והשנים אדם זוכה בהן מתחלת יצירתו כפי טבעו, והעושר אדם מורישו לבנו. וחכמה דאמרינן הכא, היא הסברא הישרה, והיא באדם כפי טבעו. והשנים, אריכות הימים. ולי נראה, שאם אדם זוכה הויין ליה בנים נאים בעלי כח בעלי חכמה עשירים ומאריכי ימים:
+<b>ובמספר הדורות לפניו.</b> פעמים שהקב״ה מבטיח לאב לעשות טובה לזרעו לדור שלישי או לדור רביעי, והאב זכה לאותו הדור שתבוא להם אותה הטובה:
+<b>הוא הקץ.</b> שקצב הקב״ה לאותו דבר שיהיה לזמן פלוני ולדור פלוני. כמו ועבדום וענו אותם ארבע מאות שנה, ודור רביעי ישובו הנה, הרי מספר הדורות שהוא דור רביעי הוא הקץ של ארבע מאות שנה:
+
+Mishnah 10
+
+<b>שנאמר והיה מדי חודש בחדשו.</b> כשיבא חודש באותו החודש שמת בו, יצא מגיהנם ויבוא להשתחוות לפני ה׳:
+<b>שנאמר ומדי שבת בשבתו.</b> כלומר לאחר שיהיה בגיהנם כל כך ימים כמו שיש מיום ראשון של פסח דאיקרי שבת דכתיב (ויקרא כ״ג:ט״ו) וספרתם לכם ממחרת השבת וגו׳ עד עצרת שהוא ממחרת השבת השביעית, יצא מגיהנם ויבא להשתחוות:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל המטמאין באוהל.</b> כגון המת והנצל ומלוא תרוד רקב, וכל אותן השנויין ריש פרק ב׳ דאהלות:
+<b>שנחלקו.</b> שיעוריהן לחצאים:
+<b>והכניסן.</b> כשהן מחולקין:
+<b>לתוך הבית.</b> דהיינו לתוך אוהל אחד:
+<b>רבי דוסא בן הרכינס מטהר.</b> דסבר לא מצטרפי לכשיעור:
+<b>הנוגע בכשני חצאי זיתים מן הנבילה.</b> פתח באהל ומפרש נבילה, לומר לך דכי היכי דסבירא ליה לר׳ דוסא שאין מצטרפין לטומאת אוהל. הכי נמי סבירא ליה שאין מצטרפין טומאת מגע ומשא, בין במת בין בנבילה:
+<b>הנוגע בחצי זית ומאהיל על חצי זית.</b> שהמאהיל על המת טמא כאילו היה עם המת באוהל. וכל הנך מאהיל דרישא, בטומאה רצוצה איירי, שאין בין הטומאה ובין האוהל פותח טפח, ומשום הכי חכמים מטמאים, דאוהל כי האי, נגיעה היא. וסיפא דתנן אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו וכו׳ דמודו רבנן דטהור, מיירי כשיש פותח טפח בין הטומאה ובין האוהל, דבהא מודו רבנן דאין מצטרפין, דנגיעה ואוהל שני שמות הן, וכל שהן משני שמות אין מצטרפין. ור׳ דוסא סבר דאפילו בטומאה רצוצה אין מצטרפין:
+<b>אמר רבי מאיר וכו׳</b> ר׳ מאיר פליג אתנא קמא דאמר דכשיש פותח טפח בין הטומאה והאוהל מודו רבנן דטהור ואין מצטרפין, ואמר איהו דאף בזו פליגי רבנן על ר׳ דוסא ואמרי דנגיעה ואוהל חד שמא הוא, הלכך מצטרפין לכשיעור ומטמאין. ואין הלכה כר׳ מאיר:
+<b>חוץ מן המגע עם המשא.</b> כגון שנגע בחצי זית והסיט חצי זית:
+<b>והמשא עם האוהל.</b> שהסיט חצי זית והאהיל על חצי זית:
+<b>משם אחד.</b> כגון מגע ומגע, משא ומשא, אוהל ואוהל:  
+
+Mishnah 2
+
+<b>אוכל פרוד.</b> כגון צבור של אגוזים בטנים ושקדים, שכשהן נפרדים זה מזה אין בהם כביצה שהוא שיעור טומאת אוכלים לטמא אחרים:
+<b>אינו מצטרף.</b> ואם הן טמאים ונגעו בהן טהרות כשהן צבורין אינן מצטרפין זה עם זה לטמא הטהרות, כיון שאין בכל אחד מהן בפני עצמו כשיעור טומאת אוכלין:
+<b>אסימון.</b> עשוי כמדת המטבע היוצא, אלא שעדיין לא טבעו עליו צורה. ואין פודין בו מעשר שני, דכתיב (דברימ י״ד) וצרת הכסף בידך, דבר שיש עליו צורה:
+<b>מטבילין ידים לחטאת.</b> מי שנגע באוכלין ומשקין טמאים וכיוצא בהן מדברים שמטמאין את הידים ואין מטמאין כל הגוף, הרי זה מטביל ידיו בלבד, וכשר ליגע במי חטאת ולהזות מאפר הפרה על הטמא:
+<b>אם נטמאו ידיו נטמא גופו.</b> וצריך טבילה לכל הגוף, דמעלה עשו במי חטאת שאם נטמאו ידיו נטמא גופו, משא״כ בתרומה וקדשים:  
+
+Mishnah 3
+
+<b>מעי אבטיח.</b> הזרעונים והמשקה שבתוך האבטיח:
+<b>וקניבת ירק.</b> עלין מעופשים שמסירים מן הירק:
+<b>מנה ומנה ופרס.</b> כל אחת מנה וחצי. ובציר מהכי לא חשיב גז, שזו פחות שבגיזות:
+<b>כל שהן.</b> לאו דוקא. דבפחות מששים סלעים לא מחייבי רבנן בראשית הגז. אלא משום דרבי דוסא יהיב שיעורא רבה, קרי תנא לשיעורא זוטא דרבנן כל שהן. והסלע משקלו כ״ד מעים, ומשקל כל מעה ט״ז גרעיני שעורה:  
+
+Mishnah 4
+
+<b>חוצלות.</b> מחצלאות עשויות מגמי וכיוצא בו, ויש להם שפה סביב:
+<b>טמאות טמא מת.</b> שהרי יש להן בית קבול. אבל לא טומאת משכב ומושב, לפי שאין ראויות לשכיבה ולא לישיבה:
+<b>וחכמים אומרים מדרס.</b> דחזו נמי לשכיבה:
+<b>הקליעות.</b> חוטין מעשה עבות:
+<b>טהורות.</b> שאינן חשובות אריג ואין זה בגד:
+<b>חוץ משל גלגילון.</b> הקליעות של אבנט שחוגרים בו, שבגד הוא חשוב:
+<b>כולם טמאות.</b> דכולם חשובים בגד, חוץ מן הקליעה שעושים מוכרי הצמר לקשור בה אגודות של צמר:
+
+Mishnah 5
+
+<b>קלע.</b> שזורקים בו האבנים. כמה דאת אמר (שופטים כ׳:ט״ז) קולע באבן. (שמואל א כ״ה:כ״ט) יקלענה בתוך כף הקלע:
+<b>בית קיבול שלה.</b> המקום שמשימין בו האבן שרוצים להשליך:
+<b>בית אצבע שלה.</b> כמין נקב קטן שמכניסין בו האצבע:
+<b>בית הפקיע.</b> הבית יד שאוחז בו כשמסבב הקלע באויר ורוצה להפקיע ולהשליך האבן:
+
+Mishnah 6
+
+<b>השבויה.</b> אשת כהן שנשבית:
+<b>אוכלת בתרומה.</b> ולא חיישינן שמא הנכרי בא עליה ועשאה זונה ופסלה מן התרומה:
+<b>שהפה שאסר הוא הפה שהתיר.</b> כשם שהאמינוה כשאמרה נשביתי, כך יש להאמינה כשאומרת וטהורה אני:
+
+Mishnah 7
+
+<b>הטמא עומד.</b> מצורע עומד תחת האוהל או תחת האילן:
+<b>וטהור עובר.</b> דרך שם. ספק נגע ספק לא נגע, או ספק האהיל האילן והאהיל על שניהם ונטמא הטהור, ספק לא האהיל ולא נטמא, הרי ספק אחד. או שהיה הטהור עומד והמצורע עובר, זה ספק שני:
+<b>טומאה ברשות היחיד וטהרה ברשות הרבים.</b> כגון חנות הפתוחה לרשות הרבים ספק נכנס ספק לא נכנס:
+<b>או שטהרה ברשות היחיד והטומאה ברשות הרבים.</b> הרי שני ספיקות אחרות:
+<b>רבי יהושע מטמא.</b> דסבר הואיל ורשות היחיד משותפת בספק טומאה זו, הוי ספק טומאה ברשות היחיד וספיקו טמא:
+<b>וחכמים מטהרין.</b> דסברי הואיל וספק טומאה ברשות הרבים משותפת בה, הוי ספק טומאה ברשות הרבים וספיקו טהור. ואין הלכה כרבי יהושע:
+
+Mishnah 8
+
+<b>מסמר השולחני.</b> שהשולחני תולה בו כף המאזנים. ורבותינו פירשו, מסמר קבועה בעמוד שלפני השולחני להעמיד בו תריסי החנות. ומטהרין רבנן משום דתשמישו עם הקרקע:
+<b>אבן השעות.</b> אבן שיש בה קוים ורשומים עליהם שמות השעות ותחוב בה מסמר ובו מכוונים את השעות. וקורין לו בלע״ז אירליי״ו, ובערבי אלבלאט״ה:
+<b>וארון של גרוסות.</b> העושים גריסים של פול בריחיים שלהם, יש להן כמין ארון של עץ:
+<b>ר׳ צדוק מטמא.</b> אותו ארון, דתורת כלי עליו:
+<b>וחכמים מטהרין.</b> דכלי עץ העשוי לנחת הוא ואינו עשוי לטלטל. ורבי צדוק סבר, פעמים מתקנים אותו לטלטלו. ואין הלכה כרבי צדוק:  
+
+Mishnah 9
+
+<b>טני.</b> כלי של מתכת שבעלי בתים משימים בו גרוטאות ושברי כלי מתכות. ורבן גמליאל מטמא הכיסוי, דסבר הוא נמי חשוב כלי, משום דכיסוי נמי יש לו בית קיבול. וחכמים מטהרין, דסברי כיון דלא נעשה אלא לכסות אינו חשוב כלי:
+<b>ותלוי המגרדות.</b> מסמרים שתולים בהם המגרדות בבתי מרחצאות, והנכנסים שם כל אחד לוקח מגרדת ומגרד בה רגליו וגופו:
+<b>וגולמי כלי מתכות.</b> שצריכים לשוף לגרד להקיש בקורנס, או שמחוסר אוגן או אוזן, אינן טמאים לדברי חכמים עד שתגמר מלאכתן:
+<b>טבלא שנחלקה לשנים.</b> טבלא של חרס שיש בה לבזבזין, ונעשית שתי חתיכות שוות שאין אחת מהן גדולה מחברתה, בהא פליגי רבן גמליאל וחכמים. והלכה כחכמים:
+
+Mishnah 10
+
+<b>אין טומנין את החמין מיום טוב לשבת.</b> דסברי בית שמאי אין אופין אלא אם כן עירב בפת, ואין מבשלין אלא אם כן עירב בתבשיל, ואין טומנין אלא אם כן היו לו חמין טמונין מערב יום טוב. ובית הלל סברי דאופין ומבשלין וטומנין על עירוב של תבשיל בלבד:
+<b>אין זוקפין.</b> מנורה של חוליות שנתפרקו חוליותיה, אין מחזירין אותן, דהוי כבונה, ויש בנין בכלים. ובית הלל סברי אין בנין. בכלים:
+<b>גריצין.</b> ככרות עבות:
+<b>אלא רקיקין.</b> ככרות דקות. דסברי בית שמאי אין אופין פת מרובה ביו״ט משום טרחא. ובית הלל אומרים אופין פת מרובה ביו״ט, שבזמן שהפת מרובה יפה היא נאפת:
+<b>וחרי.</b> עיסה גדולה הנאפת על גבי גחלים. ואין הלכה כרבן גמליאל בכל מה שמחמיר כדברי בית שמאי:
+
+Mishnah 11
+
+<b>מכבדין בין המטות.</b> שאוכלין שם. ורגילין היו להסב על גבי מטות ולאכול:
+<b>מוגמר.</b> לבונה על גבי גחלים כדי להריח בה. אבל לגמר את הכלים, דברי הכל אסור:
+<b>מקולס.</b> כרעיו ובני מעיו תלויין בצדו חוצה לו כשצולהו. והיו עושים זכר לפסח דכתיב ביה (שמות י״ב:ט׳) ראשו על כרעיו ועל קרבו. מקולס, כגבור זה שכלי זייניו עמו. תרגום וכובע נחושת, וקולסא דנחשא:
+<b>וחכמים אוסרים.</b> בשלשתן. כיבוד, משום אשוויי גומות. ומוגמר, משום דלאו צורך לכל נפש הוא, שאינו אלא למעונגים ביותר או למי שריחו רע. גדי מקולס, מפני שנראה כאוכל קדשים בחוץ. והלכה כחכמים:  
+
+Mishnah 12
+
+<b>פרתו יוצאה ברצועה שבין קרניה.</b> לנוי. ואמרו חכמים משאוי הוא ואינו תכשיט לה. ולא פרתו של ר׳ אלעזר בן עזריה היתה, אלא של שכנתו, ועל שלא מיחה בה נקראת על שמו:
+<b>ומקרדין ביום טוב.</b> כמין מגירה קטנה של ברזל ששיניה דקות ומחככין ומגרדין בה את הבהמה, ואע״ג דעביד חבורה:
+<b>ברחים שלהן.</b> קטנות העשויות לכך:
+<b>מקרצפים.</b> במגירה של עץ ששיניה גסות ואין עושין חבורה:
+<b>אף לא מקרצפים.</b> דגזרינן קרצוף אטו קירוד. ואין הלכה כר׳ אלעזר בן עזריה אלא במקרדים את הבהמה בלבד, משום דבהא קם ליה בשטתיה דר׳ שמעון דאמר דבר שאין מתכוין מותר, וקיי״ל כוותיה. וחכמים דפליגי עליה סברי כרבי יהודה דאמר דבר שאין מתכוין אסור. ואין כך הלכה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>ביצה שנולדה ביום טוב.</b> ביום טוב של אחר שבת עסקינן. וטעמייהו דבית הלל דאמרי לא תאכל, משום דכל ביצה דמתילדא האידנא מאתמול גמרה לה, ונמצאת שבת מכינה ליום טוב, והתורה אמרה (שמות ט״ז:ה׳) והיה ביום הששי והכינו, וסתם ששי חול הוא, חול מכין לשבת וחול מכין ליום טוב, דיום טוב נמי איקרי שבת, ואין יום טוב מכין לשבת ולא שבת מכינה ליום טוב. והכנה דביצה אע״ג דבידי שמים היא מקריא הכנה:
+<b>שאור בכזית.</b> לענין אכילה כולי עלמא לא פליגי דזה וזה בכזית, מדפתח הכתוב בשאור, שאור לא ימצא בבתיכם (שם י״ב), וסיים בחמץ, כי כל אוכל מחמצת, לומר לך זהו שאור זהו חמץ, כזה כן זה. כי פליגי לענין ביעור, בית שמאי סברי מדכתב רחמנא לתרווייהו שאור וחמץ, שמע מינה שיעורו של זה לא כשיעורו של זה, ולא ילפינן ביעור מאכילה. ובית הלל סברי ילפינן ביעור מאכילה:
+
+Mishnah 2
+
+<b>הכל מודים שהיא מותרת.</b> והוא שיודע בעובר שכלו לו חדשיו:
+<b>ואפרוח שיצא.</b> הכל מודים שהוא אסור, משום שרץ העוף:
+<b>השוחט חיה ועוף.</b> הבא לשחוט חיה ועוף ביום טוב, ימלך בבית דין כיצד יעשה:
+<b>בית שמאי אומרים.</b> בית דין מורים לו שישחוט לכתחלה ויחפור בדקר נעוץ שיש לו מבעוד יום, כלומר שיעקור אותו ממקום נעיצתו ויעלה עפר ויכסה בו. ומיירי כשהוא נעוץ בעפר תיחוח הראוי לכסות, שאינו מחוסר כתישה:
+<b>דקר.</b> יתד שנועצין בארץ. לשון וידקור את שניהם [במדבר כ״ה]:
+<b>שאפר כירה מוכן הוא.</b> לאו אמלתייהו דבית שמאי ובית הלל קאי, אלא מלתא באנפה נפשיה היא. והכי קאמר, ואפר כירה מוכן הוא, ולא שנו אלא שהוסק מערב יום טוב, אבל הוסק ביום טוב, אסור, דליכא למימר מאתמול דעתיה עלויה. ואם ראוי לצלות בו ביצה, שעדיין הוא רמץ חם, מותר לכסות בו. איידי דחזי להפוכי בו לצלות בו ביצה, שקיל ליה נמי ומכסה בו:  
+
+Mishnah 3
+
+<b>הפקר לעניים הפקר.</b> מי שהפקיר לעניים ולא לעשירים, דין הפקר יש לו, ואינו חייב בלקט שכחה ופאה ולא במעשרות, דכתיב בלקט ופאה (ויקרא י״ט:י׳) לעני ולגר תעזוב אותם, מה תלמוד לומר תעזוב אותם, לימד על עזיבה אחרת, דהיינו הפקר שהיא כזו, מה זו לעניים ולא עשירים, אף הפקר לעניים:
+<b>עד שיפקיר אף לעשירים כשמיטה.</b> דכתיב (שמות כ״ג:י״א) והשביעית תשמטנה ונטשתה, מה תלמוד לומר ונטשתה, לימד על נטישה אחרת, דהיינו הפקר, שהיא כשביעית, מה שביעית לעניים ולעשירים אף הפקר לעניים ולעשירים:
+<b>כל עומרי השדה של קב קב.</b> אם היו כל עומרי השדה כל אחד מהן קב ואחד של ארבעת קבין, ושכחו, הרי זה שכחה, יותר על כן אינו שכחה. וכן אם היו כל. העומרים שני קבין ואחד משמונה קבין, ושכחו, הרי זה שכחה, יתר על כן אינה שכחה:
+
+Mishnah 4
+
+<b>לגפה.</b> גדר אבנים סדורות זו על זו בלא טיט:
+<b>ולכלים.</b> כלי המחרישה:
+<b>בית שמאי אומרים אינו שכחה.</b> פלוגתייהו דבית שמאי ובית הלל בעומר שהחזיק בו להוליכו לעיר ונתנו בצד הגפה או בצד הגדיש ושכחו שם, שב״ש אומרים אינו שכחה, שהרי זכה בו, וב״ה אומרים שכחה. פירוש אחר, ב״ש אומרים אינו שכחה, אפילו בעומר שלא החזיק בו כלל לא הוי שכחה, דהואיל והניחו אצל דבר המסוים עתיד לזכרו. וב״ה אומרים שכחה, כל זמן שלא החזיק בו. ומודים ב״ה שאם החזיק בו ואח״כ שכחו שאינו שכחה:
+
+Mishnah 5
+
+<b>כרם רבעי.</b> שהוא צריך פדיון אם בא לאכלו חוץ לירושלים. והוא הדין לכל עץ מאכל:
+<b>אין לו חומש.</b> דלא כתבה תורה בו שהבעלים מוסיפין את החומש כדרך שכתבה במעשר שני:
+<b>ואין לו ביעור.</b> אינו חייב לבערו מן הבית בערב פסח של רביעית ושל שביעית כשמבער המעשרות כדכתיב (דברים כ״ו:י״ג) ביערתי הקודש מן הבית:
+<b>יש לו חומש ויש לו ביעור.</b> בית הלל ילפי קודש קודש ממעשר, מה מעשר יש לו חומש ויש לו ביעור, אף כרם רבעי יש לו חומש ויש לו ביעור. ובית שמאי לא ילפי קודש קודש ממעשר:
+<b>יש לו פרט ויש לו עוללות.</b> דכחולין חשבי ליה:
+<b>והעניים פודין לעצמן.</b> הפרט והעוללות שלקטו, ואוכלין אותן במקומן ומעלין הדמים לירושלים:
+<b>ובית הלל אומרים כולו לגת.</b> משום דילפי ממעשר, וסבירא להו מעשר שני ממון גבוה הוא, הלכך אין לעניים חלק בו, ודורכים העוללות עם שאר היין, והבעלים מעלין הכל לירושלים:
+
+Mishnah 6
+
+<b>מגולגלים.</b> כבושים במלח כדי למתקן:
+<b>אינו צריך לנקב החבית.</b> ואע״פ שהמוהל היוצא מהן צף על גבן, אינו מכשירן לקבל טומאה, דלא ניחא ליה באותו מוהל היוצא, ואנן בעינן משקה דניחא ליה, דכתיב (ויקרא י״א:ל״ח) וכי יתן מים על זרע, כתיב יתן, וקרינן יותן, מה יתן דניחא ליה אף יותן דניחא ליה:
+<b>צריך לנקב.</b> לעשות מעשה לגלות דעתיה דלא ניחא ליה באותו מוהל שיהיה צף על גבי הזיתים ורוצה הוא שיצא דרך נקב שעושה בחבית:
+<b>וסתמוה שמרים שהיא טהורה.</b> שכיון שנקבה, גלי דעתיה דלא ניחא ליה, ושוב אין אותו המוהל מכשירן לקבל טומאה:
+<b>אע״פ שהוא מנטף טהור.</b> אע״פ שהשמן נוטף מבשרו לאחר שטבל, טהור:
+<b>כדי סיכת אבר קטן.</b> אם לא נשאר מן השמן על בשרו אלא כדי סיכת אבר קטן, טהור. ויותר משיעור זה, טמא, בשביל השמן שנטמא בהטמאו ונשאר על בשרו וטמאהו. והשמן שעל בשרו לא טהר במקוה, שאין לך משקה מקבל טהרה במקוה אלא המים בלבד ע״י השקה:
+<b>בית שמאי אומרים כדי סיכת אבר קטן טהור.</b> טפי מהכי, טמא:
+<b>משקה טופח ומטפיח.</b> שיש לחלוחית בכף עד שכשיגע בכף אחרת ידבק בה לחלוחית גם היא. ואין הלכה כר׳ יהודה:
+
+Mishnah 7
+
+<b>בדינר ובשוה דינר.</b> ומשקל הדינר תשעים ושש שעורות כסף:
+<b>פרוטה.</b> חצי שעורה כסף:
+<b>איסר.</b> משקלו ארבעה גרעיני שעורה. ונקרא איטלקי, על שם שהיה מטבע היוצא באיטאליה:
+<b>בגט ישן.</b> כדמפרש ואזיל, שכתב לגרש את אשתו ואחר שנכתב הגט נתייחד עמה. בית שמאי סברי, לא אמרינן גזירה שמא יאמרו גיטה קודם לבנה, אם ישהה את הגט שנה או שנתים בין כתיבה לנתינה ויהיו לה בנים ממנו בתוך זמן זה ואח״כ יגרשנה בו, וכשיראו זמן הגט קודם ללידת הבן יהיו סבורים שנתן לה משעת כתיבה והוי פגם שיאמרו מן הפנויה נולד. ופסק ההלכה, לא יגרש אדם אשתו בגט ישן. ואם גירש והלך הבעל למדינה אחרת, תנשא בו לכתחלה:
+<b>ולנה עמו בפנדקי.</b> ויש שם עדי יחוד, ואין שם עדי ביאה. בית הלל סברי, הן הן עדי יחוד הן הן עדי ביאה, ואין אדם עושה בעילתו בעילת זנות כשיש יכולת בידו לבעול שלא לשם זנות, והרי קידשה בביאה. ובית שמאי סברי, לא אמרינן הן הן עדי יחוד הן הן עדי ביאה עד שיראו שנבעלה:
+
+Mishnah 8
+
+<b>מתירין את הצרות לאחין.</b> צרת ערוה מתירין אותה להתיבם לאחיו. דלית להו דרשא דאשה אל אחותה לא תקח לצרור דמשמע מיניה לא תקח לא היא ולא צרתה ולא צרת צרתה:
+<b>חלצו.</b> הצרות מן האחין:
+<b>בית שמאי פוסלין.</b> הצרות, מן הכהונה. שחליצתן חליצה:
+<b>ובית הלל מכשירין.</b> שחליצתן שלא לצורך היתה, והרי היא כחולצת מן הנכרי:
+<b>נתיבמו.</b> לאחין:
+<b>בית שמאי מכשירין.</b> אותם לכהנים, אם נתאלמנו מיבמיהן:
+<b>ובית הלל פוסלים.</b> שנבעלו לאסור להן, והנבעלת לאסור לה עשאה זונה, וזונה אסורה לכהן:
+<b>לא נמנעו.</b> ואע״פ שבני הצרות שנתיבמו כדברי בית שמאי ממזרים הם לדברי בית הלל, שהרי באיסור אשת אח הם עליהם, ואשת אח בכרת ובני חייבי כריתות ממזרים הם, אעפ״כ לא נמנעו בית הלל מלישא נשים מבית שמאי, לפי שהיו מודיעים להם אותם הבאות מן הצרות ופורשים מהם:
+<b>אלו על גב אלו.</b> משאילים כליהם אלו לאלו:
+
+Mishnah 9
+
+<b>מופנה.</b> שרוי בלא אשה:
+<b>מאמר.</b> קדושין. וביבמה אין תופסים אלא מדברי סופרים:
+<b>אשתו עמו.</b> דסברי בית שמאי בעלת מאמר היא חשובה ככנוסה, וכשנפלה אחותה לאחר כן לא מיתסרה משום אחות זקוקה:
+<b>והלה.</b> זו תצא אף מן החליצה, משום אחות אשה:
+<b>מוציא אשתו בגט.</b> דלא אלים מאמר לשוייה ככנוסה, וזו אוסרתה משום אחות זקוקה. וצריכה גט מפני המאמר דהוי קידושין במקצת ולא פקעי קידושין בלא גט. וצריכה חליצה, דהואיל ולא הוי מאמר קדושין גמורין עדיין זקוקה היא וצריכה חליצה לזיקתה. וברישא יהיב לה גיטה והדר חליץ לה:
+<b>אי לו.</b> אוי לו על אשתו שצריך להוציאה בגט:
+<b>ואי לו על אשת אחיו.</b> שהוא צריך לחלוץ לה:
+
+Mishnah 10
+
+<b>המדיר את אשתו מתשמיש המטה.</b> כגון שאמר יאסר הנאת תשמישך עלי. אבל הנאת תשמישי אסור עליך, לא מתסרא, דהא משועבד לה, דכתיב (שמות כ״א:י׳) ועונתה לא יגרע:
+<b>בית שמאי אומרים שתי שבתות.</b> אם הדירה שתי שבתות, תמתין, שכן מצינו ביולדת נקבה שטמאה שבועיים:
+<b>ובית הלל אומרים שבת אחת.</b> שכן מצינו בנדה שהיא טמאה שבעה, וגמרינן מידי דשכיח דהיינו הכעס שכועס אדם על אשתו ומדירה, דהוא מידי דשכיח, מנדה שהוא מידי דשכיח, לאפוקי יולדת נקבה דלא שכיח כולי האי. ובית שמאי סברי גמרינן מידי דהוא גרם לה, דהיינו נדר האיש שהוא גורם לה לשהות, מלידה שעל ידו באה לה, לאפוקי נדה דממילא קאתי לה. ויותר על שבת אחת לבית הלל או שתי שבתות לבית שמאי יוציא ויתן כתובה, ואפילו היה גמל שעונתו לשלשים יום, או ספן שעונתו לששה חדשים:
+<b>המפלת לאור שמונים ואחד.</b> שילדה נקבה, וליל שמונים ואחד שהיתה ראויה למחר להביא כפרתה הפילה:
+<b>בית שמאי פוטרים מן הקרבן.</b> מלידה שניה, אע״ג דלאחר מלאת הוא, הואיל ולילה היא ולא יצאה לשעה ראויה לקרבן, דלילה מחוסר זמן קרבן הוא, דכתיב (ויקרא ז׳:ל״ח) ביום צוותו, הלכך לענין קרבן כיום מלאת דמי:
+<b>ובית הלל מחייבין.</b> הואיל ולאחר מלאת הוא דהפילה:
+<b>סדין.</b> של פשתים:
+<b>בית שמאי פוטרין.</b> לפי שדרך סדין שלובשין אותו בלילה, וציצית שיש בו פתיל תכלת שהוא צמר צבוע בדם חלזון הוי כלאים בסדין של פשתים. וביום, שהוא מצותו, אתי עשה דציצית ודחי לא תעשה דלא תלבש שעטנז, אבל בלילה, שאין מצות ציצית נוהגת בלילה, דכתיב וראיתם אותו, פרט לכסות לילה, אי לביש ציצית בסדין, מיחייב משום לא תלבש שעטנז. וסברי בית שמאי גזרינן סדין בציצית אפילו ביום דלא מיחייב, גזירה משום כסות לילה דמיחייב משום כלאים. ובית הלל סברי לא גזרינן:
+<b>כלכלת השבת.</b> כלכלה מלאה פירות שייחדה לשבת:
+<b>בית הלל מחייבין.</b> במעשר מיד, אפילו קודם השבת, דכיון שייחדה לשבת הוקבעה מיד. וב״ש סברי דאין השבת קובעת אלא לאחר שתכנס:
+
+Mishnah 11
+
+<b>ואח״כ בא לארץ.</b> שאין נזירות נוהגת אלא בארץ, משום טומאת ארץ העמים. ומי שנדר נזירות בחוץ לארץ מחייבין אותו לעלות לארץ ישראל ולהיות נוהג שם נזירותו:
+<b>נזיר שלשים יום.</b> קנסינן ליה שיקיים סתם נזירות בא״י, שהוא שלשים יום:
+<b>נזיר בתחילה.</b> צריך לנהוג בא״י כמנין הימים שנדר בנזירות. והימים שנהג נזירות בחוץ לארץ כאילו לא נהג בהם נזירות כלל:
+<b>אלו מעידין שנדר שתים.</b> שתי נזירות:
+<b>ואלו מעידין שנדר חמש.</b> באותה שעה שאתם אומרים שנדר שתים אנו מעידים שנדר חמש נזיריות. והוא אומר שלא נדר כלל:
+<b>נחלקה העדות.</b> הואיל ומכחישות זו את זו נתבטלו דבריהם ואין כאן עדות כלל:
+<b>ובית הלל אומרים יש בכלל חמש שתים.</b> ויהיה נזיר שתים:
+
+Mishnah 12
+
+<b>אדם שהוא נתון תחת הסדק.</b> אכסדרה שנסדקה תקרתה ונחלקה לשנים, וכלים מצד זה וטומאה מצד זה, הכלים טהורים, שאויר הסדק מפסיק וגורם שאין הטומאה עוברת לצד השני. ואם אדם נתון שם בארץ ברצפת האכסדרה כנגד הסדק:
+<b>בית שמאי אומרים אינו מביא את הטומאה.</b> שאין מביא את הטומאה אלא דבר שיש בו חלל טפח:
+<b>ובית הלל אומרים אדם חלול הוא.</b> ואע״פ שבני מעיו בתוכו, חלל שבתוך הגוף חשיב חלל טפח:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>רבי יהודה אומר.</b> דם נבילות בית שמאי מטהרין. לגמרי, דלא חשיב כנבילה:
+<b>ביצת נבילה.</b> כגון שנתנבלה בשחיטה. ונמצאו בה ביצים לאחר שחיטה:
+<b>אם כיוצא בה נמכרת בשוק.</b> שקליפתה קשה ונגמרת כשאר ביצים הנמכרות בשוק:
+<b>ואם לאו.</b> שאינה נגמרת:
+<b>אסורה.</b> דכבני מעיה היא חשובה:
+<b>דם נכרית בית שמאי מטהרים.</b> דכתיב בפרשת זב (ויקרא ט״ו:ב׳) דברו אל בני ישראל, בני ישראל מטמאים בזיבה ואין הנכרים מטמאים בזיבה, ורבנן גזור עלייהו שיהיו כזבים לכל דבריהן. בית שמאי סברי, כי גזור רבנן ברוקה ומימי רגליה שהן מצויין תדיר, אבל דם הזיבה שאין מצוי כל כך לא גזרו בה רבנן, עבדו רבנן היכרא ולא טמאו דם זיבה של נכרית כדי שידעו דטומאת הנכרי דרבנן היא, כי היכי דלא נשרפו עלה תרומה וקדשים:
+<b>כרוקה וכמימי רגליה.</b> דם הנכרית מטמא כרוקה וכמימי רגליה, דהיינו לח ולא יבש. וזו ההיכרא בלבד עשו לה, שאם היתה טומאה דאורייתא היה הדם מטמא לח ויבש, עכשיו שאין מטמא אלא לח מכירים דטומאה דרבנן היא:
+<b>ודם טהרה של מצורעת.</b> דם טוהר שראתה המצורעת שילדה, לאחר שבעה לזכר ושבועיים לנקבה:
+<b>בטובה.</b> שהאוכל מחזיק טובה לבעל הפירות שהאכילהו מפירותיו:
+<b>ושלא בטובה.</b> שאינו מחזיק לו טובה:
+<b>אין אוכלים בטובה </b> שאסור להחזיק טובה לבעלים, דרחמנא אפקרינהו:
+<b>החמת.</b> כמין נאד של עור שניקב וצררו:
+<b>צרורה עומדת.</b> אינה מקבלת טומאה אלא אם כן היא צרורה, כלומר שהיתה קשורה ונקמט העור ונתקשה על המקום הצרור עד שהוא עומד מאליו ומחזיק מה שמשימין בתוכו:
+<b>אע״פ שאינה צרורה.</b> שלא נקמט העור מאליו ולא נתקשה על מקום הקשר, הואיל וקשרו ומחזיק, הרי זה מקבל טומאה:  
+
+Mishnah 2
+
+<b>העוף עולה עם הגבינה.</b> שאין איסורו אלא מדברי סופרים:
+<b>לא עולה.</b> גזירה שמא יעלה גבינה עם בשר בהמה באלפס רותח, דהוא אסור מן התורה דהיינו מבשל:
+<b>ובית הלל אומרים אין תורמין.</b> מי שיש לו שמן שחייב להפריש ממנו תרומה וזיתים שחייב להפריש מהן תרומה, אינו יכול לתרום מן הזיתים כפי השיעור שיש לו לתרום מן הזיתים ומן השמן ולפטור השמן בתרומת הזיתים, דכתיב (במדבר י״ח) כדגן מן הגורן, מן הגמור על הגמור ולא ממה שאינו גמור על הגמור:
+<b>הזורע ארבע אמות בכרם.</b> שהוא השיעור שצריך אדם להרחיק הזרע מן הכרם, והזורע בתוך שיעור זה קידש שורה אחת של כרם, כדכתיב (דברים כ״ב) פן תקדש המלאה וגו׳ ותבואת הכרם. וסבירא להו לבית שמאי דשורה אחת קרויה כרם. ובית הלל סברי דאין נקרא כרם פחות משתי שורות, וכי קאמר רחמנא דתבואת הכרם קדשה, שתי שורות של כרם קאמר:
+<b>המעיסה.</b> קמח שנתנוהו על גבי מים רותחים ומתבשל ומתעבה שם. בית שמאי פוטרים מחלה. ובית הלל מחייבים. ופסק הלכה בזה כתבנו בריש חלה:
+<b>חרדלית.</b> כמו הר דלית. זרם מים הבא מדליו של הר, כלומר מגובה ההר. ואפילו אין מתחלתן ועד סופן אלא ארבעים סאה מטבילין בהן לבית שמאי. ובית הלל אומרים אין מטבילין עד שיהו ארבעים סאה במקום אחד, שאין חרדלית מטהרת אלא באשבורן:
+<b>כפורש מן הקבר.</b> וצריך הזאה שלישי ושביעי. ולא נחלקו בית שמאי ובית הלל אלא בערל נכרי שמל ביום ארבעה עשר, דבית להלל סברי גזירה שמא יטמא לשנה הבאה ויאמר אשתקד לא טהרתי מכל טומאה עד ארבעה עשר וטבלתי ואכלתי, השתא נמי אטבול ואוכל, ולא ידע דאשתקד נכרי היה ולא מקבל טומאה עכשיו ישראל הוא ומקבל טומאה. ובית שמאי סברי לא גזרינן. אבל ערל ישראל, דברי הכל טובל ואוכל פסחו לערב:
+
+Mishnah 3
+
+<b>קהלת אינו מטמא את הידים.</b> מפני שחכמתו של שלמה היא ולא ברוח הקודש נאמרה:
+<b>מטמא את הידים.</b> דסברי אף קהלת ברוח הקודש נאמרה, הלכך מטמא את הידים כשאר כתבי הקודש:
+<b>שעשו מצותן.</b> לאחר שהזו אותם על הטמא וטהר בהם, אם נטפו מגופו על גבי אדם או על גבי כלים:
+<b>הקצח.</b> זרע שחור שקורין לו נייל״ו בלע״ז. ורגילים לתת אותו בלחם, שהרגיל בו אינו בא לידי כאב לב:
+<b>בית שמאי מטהרין.</b> דלא חשיב אוכל:
+<b>ובית הלל מטמאין.</b> כיון דרגילין לתת אותו באוכלים חשיב אוכל:
+<b>וכן למעשרות.</b> כמו שנחלקו בטומאה כן נחלקו למעשרות, שהמטמאו טומאת אוכלים מחייבו במעשרות:
+
+Mishnah 4
+
+<b>דם יולדת.</b> ששהתה שבוע לזכר ושבועיים לנקבה ולא טבלה:
+<b>בית שמאי אומרים כרוקה וכמימי רגליה.</b> שמטמאים לחים ואין מטמאים יבשים, אף דמה מטמא לח ואינו מטמא יבש. ואינו חשיב כדם נדה שמטמא לח ויבש:
+<b>ובית הלל אומרים מטמא לח ויבש.</b> כל זמן שלא טבלה כדם נדה הוא חשב, ואע״פ שהוא בתוך ימי טוהר:
+<b>ומודים ביולדת בזוב.</b> שצריכה לספור שבעה ימים נקיים כדין כל שאר זבות, שאם לא ספרה ולא טבלה וראתה דם בתוך ימי טוהר, שהוא מטמא לח ויבש, דדם זיבה הוא חשיב כל זמן שלא ספרה ולא טבלה:
+
+Mishnah 5
+
+<b>חולצות ולא מתיבמות.</b> דכיון דתרוייהו זקוקין להאי ולהאי, קמא דמיבם פגע באחות זקוקתו דהויא כאשתו:
+<b>משום בית שמאי יקיימו ובית הלל אומרים יוציאו.</b> בגמרא ביבמות פרק ד׳ אחין מפכינן לה, ב״ש אומרים יוציאו וב״ה אומרים יקיימו. וכן הלכה שאם קדמו וכנסו יקיימו:
+
+Mishnah 6
+
+<b>שער פקודה.</b> לשון פקדון, שהפקידה הבהרת את השער בעור הבשר והלכה לה, כגון שהיתה בו בהרת ובה שער לבן, הלכה הבהרת והניחה לשער לבן במקומו, ואח״כ חזרה הבהרת. עקביא בן מהללאל מטמא, כיון שנהפך שער לבן בבהרת אע״פ שזו הבהרת שהיא עכשיו אינה אותה שהפכה אותו לשער לבן, טמא:
+<b>וחכמים מטהרין.</b> דכתיב (ויקרא י״ג:י׳) והיא הפכה שער לבן, שהפכתו היא ולא שהפכתו חברתה:
+<b>ודם הירוק.</b> עקביא בן מהללאל מטמא, דסבר כקרן כרכום היה שהוא מן הדמים הטמאים אלא שלקה:
+<b>היה מתיר שער בכור בעל מום שנשר.</b> הצמר שנשר מן הבכור בעל מום, היה מתירו בהנאה לכהן:
+<b>וחכמים אומרים.</b> דאי שריית ליה צמר הנושר מחיים, אתי לאשהויי לבכור כדי שישיר צמרו כל שעה, ואתו בה לידי תקלה שיגזוז ויעבוד בו, ופסולי המוקדשים אסירי בגיזה ועבודה, דכתיב (דברים י״ב:ט״ו) תזבח ואכלת בשר, תזבח ולא גיזה וכו׳. ועקביא שרי, דמגו דמהניא שחיטה לצמר המחובר בו להתירו לאחר שחיטה, מהני נמי לצמר התלוש ומונח בחלון:
+<b>אין משקין.</b> מי סוטה:
+<b>לא את הגיורת ולא את המשוחררת.</b> דכתיב (במדבר ה׳:כ״א) לאלה ולשבועה בתוך עמך, פרט לאלו שאינן בתוך עמם:
+<b>דוגמא השקוה.</b> מפני שהיו דוגמתה, כלומר גרים כמותה לפיכך השקוה, ולא מן הדין. פירוש אחר, דוגמא השקוה, עשו דוגמא ודמיון והראו לה כאילו משקים אותה מי המרים, אבל לא השקוה:
+<b>ונדוהו.</b> לפי שזלזל בכבודן של שמעיה ואבטליון:
+<b>שאין עזרה ננעלת.</b> בערבי פסחים כשנכנסים לשחוט פסחיהם. דאמרינן נכנסה כת ראשונה ננעלו דלתות העזרה וכו׳, וכן בכת שניה וכן בכת שלישית, לא היה נמצא בכל העזרה מוכתר בענוה וביראת חטא כעקביא בן מהללאל:
+<b>שפקפק.</b> שזלזל:
+<b>סוקלים את ארונו.</b> לאו דוקא סוקלים, אלא מניחים אבן בלבד להיכר שחביריו היו בדילים ממנו:
+
+Mishnah 7
+
+<b>בארבעה דברים.</b> שער פקודה ודם הירוק ושער בכור התלוש והשקאת גיורת ומשוחררת:
+<b>מוטב להניח דברי היחיד.</b> משום דהוא נמי מרבים קבל והוו דבריו כדברי רבים, משום הכי קאמר מוטב להניח וכו׳. דאי לאו הכי מאי מוטב דקאמר, והלא דאורייתא היא, דכתיב (שמות כ״ג:ב׳) אחרי רבים להטות, וחייב להניח דברי היחיד בעל כרחו. אלא טעמא דאמר מוטב ולא אמר חייב, משום דאף הוא מרבים קבל כדפרישית. ואין הלכה כעקביא בן מהללאל בכל ארבעה דברים הללו:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>רבי יהודה בן בבא העיד.</b> שממאנים את הקטנות. כגון שני אחים נשואים שתי אחיות יתומות, אחת גדולה ואחת קטנה, מת בעלה של גדולה ונמצאת זקוקה ליבם בעל הקטנה, ודוחה זיקתה את נשואי אחותה הקטנה ואוסרתה עליו, שאין נישואי קטנה כלום, מלמדים את הקטנה שתמאן בו, ומיאון עוקר נשואים הראשונים, ומותר ליבם הגדולה. וכן יש אחרת כיוצא בזו במסכת יבמות פרק בית שמאי:
+<b>ושמשיאין את האשה.</b> שהלך בעלה למדינת הים ובא עד אחד בלבד ואמר שמת, משיאין אותה על פיו:
+<b>ושנסקל תרנגול שהרג את הנפש.</b> שנקר מוחו של תינוק. ואע״ג דכי יגח שור כתיב, אחד שור ואחד כל בהמה חיה ועוף, שכל מקום שנאמר שור אנו למדין שור שור משבת, מה להלן הוא הדין לכל בהמה חיה ועוף, אף כאן הוא הדין לכל בהמה חיה ועוף:
+<b>ועל היין בן ארבעים יום.</b> ומקמי הכי פסול, דהוה ליה יין מגתו:
+<b>שקרב בארבע שעות.</b> שפעם אחת בימי מלכות יון לא היו להם כבשים לתמידין ונשתהו להקריב התמיד, עד שהאיר הקב״ה את עיניהם ומצאו שני טלאים מבוקרים בלשכת הטלאים, והקריבו תמיד של שחר בארבע שעות ביום:
+
+Mishnah 2
+
+<b>על אבר מן המת.</b> שאין בו כזית. דכזית מן המת לעולם מטמא לדברי הכל כמת עצמו. ולא נחלקו אלא על אבר קטן שאין בו כזית:
+<b>לא אמרו.</b> איברים אין להם שיעור, אלא על אבר מן החי, אבל אבר מן המת שעורא בעי לטמויי:
+<b>מרובה טומאת החיים.</b> השתא פריך על קל וחומר, והכי קאמר, דין הוא שיהא אבר מן החי מטמא בכל שהו אע״פ שאין אבר מן המת מטמא בכל שהוא, שכן מצינו שמרובה טומאת החיים מטומאת המתים:
+<b>שהחי.</b> דהיינו הזב כשהוא חי:
+<b>עושה משכב ומושב.</b> כל כלים שתחתיו ואפילו הן מאה, לטמא אדם לטמא בגדים, כדכתיב (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו יכבס בגדיו:
+<b>ועל גביו מדף.</b> כל הכלים שעל גבי הזב אפילו הן מאה זה על גב זה טמאים טומאת מדף, דהיינו טומאה קלה, שאינן מטמאין אדם וכלים כמו משכב ומושב שהן תחתיו, אבל מטמאים אוכלים ומשקים. ומדף הוא לשון קול עלה נדף (ויקרא כ״ו:ל״ו) כלומר טומאה קלה. פירוש אחר, לשון ריחו נודף, שריח טומאת הזב הולכת למרחוק לטמא כל הכלים שעל גביו אע״פ שלא נגע בהם:
+<b>מה שאין המת מטמא.</b> דכלים שתחתיו של מת אין טמאים אלא ראשון ושני ושלישי בלבד, מדין מגע. שהכלי שנגע במת הרי הוא כמת, ועושה הכלי שנגע בו אב, והשלישי שנגע בו נעשה ראשון, ותו אינן מטמאין כלים, דאין כלים מקבלים טומאה אלא מאב הטומאה. וכן כלים שעל גביו של מת אינן טמאים אלא ראשון שני ושלישי בלבד מדין מגע, ולא מדין משכב ומושב:
+
+Mishnah 3
+
+<b>כזית בשר הפורש מאבר מן החי.</b> אבר שפירש מן האדם החי, דינו שהוא מטמא כל זמן שהוא אבר שלם, במגע ובמשא ובאוהל כמת עצמו, דכתיב (במדבר י״ט) בחלל חרב או במת, אבר שהבדילתו החרב מן החי הרי הוא כמת. והבשר הפורש מן החי אינו מטמא עד שיהיה אבר שלם. וכשפירש כזית בשר מאבר מן החי, ר׳ אליעזר מטמא כדמפרש טעמא ואזיל:
+<b>עצם כשעורה</b> מן המת, מטמא במגע ובמשא ואינו מטמא באוהל, דכתיב (שם) ועל הנוגע בעצם, והלכה למשה מסיני שהוא מטמא בכשעורה. וכשפירש מאבר מן החי ר׳ נחוניא מטמא וכו׳:
+<b>מצינו אבר מן החי כמת שלם.</b> כדילפינן מקרא בחלל חרב או במת:
+<b>אם טימאת כזית בשר הפורש מן המת.</b> כלומר דין הוא שכזית בשר הפורש מן המת יהא טמא, שכן יש בו חומרא אחרת, שעצם כשעורה הפורש ממנו נמי טמא:
+<b>אבל נטמא כזית בשר הפורש מאבר מן החי.</b> בתמיה. שהרי אין בו זאת החומרא:
+<b>שכן טיהרת עצם כשעורה הפורש ממנו.</b> דהא תנן לעיל עצם כשעורה הפורש מאבר מן החי ר׳ אליעזר ור׳ יהושע מטהרין. ומדברי עצמו עשו פרכא למה מצינו שהביא, וכן לרבי נחוניא:
+<b>שהבשר נוהג בנבילות ובשרצים וכו׳</b> דכתיב (ויקרא י״א) והנוגע בנבלתם, בנבלתם ולא בעצמות ולא בקרנים ולא בטלפים, אלמא אין העצמות מטמאים משום נבילה:
+<b>אבר שיש עליו בשר כראוי.</b> אבר אינו מטמא אלא אם כן יש בו בשר וגידים ועצמות, דכתיב (במדבר י״ט) או בעצם אדם, מה אדם שיש בו בשר וגידים ועצמות, אף כל שיש בו בשר וגידים ועצמות. ואם חסר מן הבשר שהיה עליו ונשאר בו בשר כראוי שיעלה ארוכה ויבריא אם היה מחובר באדם חי, מטמא משום אבר. והיינו דקאמר חסר הבשר טמא. אבל אם נחסר כל שהוא מן העצם שבאבר, שוב אינו מטמא משום אבר. והיינו דקאמר חסר העצם טהור, כלומר טהור משום אבר אבל טמא משום בשר, ואם כן מצינו שמרובה טומאת בשר מטומאת עצם:
+<b>והוא כברייתו.</b> בשר וגידים ועצמות:
+<b>כזית בשר מטמא במגע ובמשא ובאוהל.</b> אמרו לפי שתחלת ברייתו של אדם כזית, לפיכך שיעור טומאתו בכזית:
+<b>ורוב עצמות.</b> רוב מנין עצמותיו של אדם, שמנין עצמותיו של אדם רמ״ח, נמצא הרוב מאה ועשרים וחמשה:
+<b>חסר הבשר.</b> משיעור של כזית:
+<b>טהור.</b> גמור מלטמא, לא במגע ולא במשא ולא באוהל:
+<b>חסר רוב עצמות מטמא במגע ובמשא.</b> דעצם כשעורה מטמא במגע ובמשא ואינו מטמא באוהל, אלמא מרובה טומאת עצמות מטומאת בשר, דאילו עצמות כשנחסרו משיעורן עדיין נשאר בהן טומאה, ובשר כשנחסר משיעורו טהור גמור:
+<b>רוב בנינו.</b> כגון שתי שוקים וירך אחד. וכל בנינו של אדם הן שתי שוקים והירכים והצלעות והשדרה:
+<b>אע״פ שאין בהן רובע.</b> דרובע קב עצמות של מת מטמאים באוהל אע״פ שאין בהם רוב מנין ולא רוב בנין. וכן רוב מנין או רוב בנין מטמאים אע״פ שאין בהן רובע. אבל בשר כשהוא פחות מכזית אין לך בו דבר שיביא לו את הטומאה:
+<b>אם אמרתם במת שיש בו רוב ורובע ורקב.</b> דין הוא שכזית בשר ועצם כשעורה הפורשים מן המת שיהיו טמאים, שכן יש במת חומרות של רוב ורובע ורקב:
+<b>תאמרו בחי שאין בו</b> חומרות הללו, שאינו דין שיהיו לא כזית בשר ולא עצם כשעורה הפורשים מאבר מן החי טמאים אלא טהורים. והלכה כר׳ יהושע:
+<b>ורקב.</b> גופו של מת כשכלה לחותו ונעשה כמין עפר, זהו רקב שמטמא כמלוא תרוד. ושיעורו מלא חפנים של אדם בינוני. ואין מלא תרוד רקב מטמא אלא מן המת שנקבר ערום בארון של שיש ומכוסה בכסוי של שיש, עד שנודע בודאי שאין בו תערובת רקבון של בגד או של עץ או עפר אחר. אבל מת שנקבר בכסותו או בארון של עץ או בעפר, אין לו רקב. וכן מת שנקבר חסר אבר אין לו רקב:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>העיד רבי יהושע.</b> פדיון פטר חמור שמת. שה שהפרישו לפדיון פטר חמור ומת:
+<b>כחמש סלעים.</b> של פדיון הבן שחייב באחריותן:
+<b>כפדיון מעשר שני.</b> דאם אבד אינו חייב באחריותו, דההוא בסף חייביה רחמנא לאכול בירושלים, והא אזל ליה. וטעמא דרבי אליעזר, שכן מצינו שהקיש הכתוב פטר חמור לבכור אדם, שנאמר (שמות ל״ד:כ׳) ופטר חמור תפדה בשה וגו׳ וכל בכור בניך תפדה:
+<b>וחכמים אומרים.</b> אמר קרא (במדבר י״ח:ט״ו-ט״ז) אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה, לפדייה הקשתיו ולא לדבר אחר:  
+
+Mishnah 2
+
+<b>לא פסלו את צירן.</b> דהקלו בציר של חגבים טמאים שאינו אוסר תערובתו, מפני שאין להם דם ואינו אלא לחלוחית בעלמא. וזו היתה משנה ראשונה. ועדותו של ר׳ צדוק הוסיף על משנה ראשונה לומר שהוא טהור, דלא מבעיא דאינו אוסר את תערובתו אלא אפילו הוא עצמו טהור:
+
+Mishnah 3
+
+<b>על זוחלין שרבו על הנוטפים.</b> זוחלין הן כגון נהרות שהם נגרים על גבי קרקע. לשון זוחלי עפר (דברים ל״ב:כ״ד). ודינן כמעיין שהן מטהרים בזוחלין ובכל שהן, והן כשרים לקדש בהן מי חטאת ולטבילת זבים.
+<b>נוטפים.</b> הן כגון מי גשמים, ודינן כמקוה לטהר בארבעים סאה ובאשבורן, ופסולים למי חטאת, שאינן מים חיים, וכן לטבילת זבין. וכשנתערבו זוחלין בנוטפין ורבו הזוחלין, דינן כזוחלין, וכשרים לקדש בהן מי חטאת ולטבילת זבים, ומטהרים בזוחלים ובכל שהן:
+<b>בבירת הפליא.</b> שם מקום:
+
+Mishnah 4
+
+<b>בעלה אגוז.</b> הקליפה החיצונה של אגוז, דהיינו הקליפה הירוקה כשהיא לחה. אם עשאה כמין מרזב להיות המים הזוחלים נכנסים בה ומקלחים ממנה לחוץ, דין זוחלים יש למים המקלחים ממנה, והם כשרים למי חטאת ולטבילת זבים וכו׳. ולא אמרינן הואיל ונכנסו בתוך קליפה זו שיש לה בית קבול ומשם מקלחין לחוץ שוב לא יהיה להם דין זוחלים, לפי שאותה קליפה אינה חשובה כלי:
+<b>לפני לשכת הגזית.</b> סנהדרי גדולה שיושבים בלשכת הגזית:
+
+Mishnah 5
+
+<b>קלל של חטאת.</b> כלי חרס שאפר פרה מונח בו. תרגום וכדה על שכמה (בראשית כ״ד) וקולתה על כתפה:
+<b>שנתנו על גבי השרץ.</b> ולא נטמא הכלי שאפר הפרה בתוכו, דהא אין כלי חרס מיטמא מגבו, אע״פ כן האפר טמא, משום דמונח במקום טמא, והתורה אמרה (במדבר י״ט) והניח מחוץ למחנה במקום טהור:
+<b>שר׳ אליעזר מטהר.</b> דסבר הואיל והכלי שהאפר בתוכו טהור הוא, שפיר קרינא ביה מקום טהור. ואין הלכה כר׳ אליעזר:
+<b>על מי שנזר שתי נזירות סתם.</b> וכל סתם נזירות שלשים יום:
+<b>שאם גלח את הראשונה יום שלשים.</b> דלכתחלה לא מבעיא ליה לגלח אלא יום שלשים ואחד, כדי שתהיה נזירות שלשים יום גמורים. ואם גלח יום שלשים, עלתה לו נזירות, דאמרינן מקצת היום ככולו:
+<b>ואם גלח יום ששים חסר אחד יצא.</b> שיום שלשים של נזירות ראשונה עולה לכאן ולכאן, וכיון שיום שלשים של ראשונה נמנה גם מן הנזירות השניה, נמצאו שלשים יום של נזירות שניה כלים בששים חסר אחד:
+
+Mishnah 6
+
+<b>ולד שלמים לא יקרב שלמים.</b> אלא כונסו לכיפה ומת. משום גזירה, דאי אמרת ולד שלמים יש לו תקנה, אתי לאשהויי לאם עד שתלד ויגדל עדרים מן הולדות ואתי בהו לידי גיזה ועבודה: 
+<b>ואכלנו ולדה שלמים בחג.</b> בחג השבועות קאמר. שאם היה ממתין ומצפה לחג הסוכות, נמצא עובר בעשה, שנאמר (דברים י״ב:ה׳-ו׳) ובאת שמה והבאתם שמה, דמשמע ברגל ראשון שתבא שמה הבא כל נדרים שעליך. מיהו בלאו דלא תאחר אינו עובר עד שיעברו עליו שלש רגלים:
+
+Mishnah 7
+
+<b>ארוכות של נחתומים.</b> פשוטי כלי עץ שהנחתומים עורכים שם ככרות של לחם בשעה שעושין הפת. ארוכות, כמו ערוכות:
+<b>שהן טמאות.</b> מדרבנן דנהי דמן התורה פשוטי כלי עץ אין מקבלין טומאה, רבנן גזור עליהו, כדמוכח במסכת כלים פרק ב׳:
+<b>שר׳ אליעזר מטהר.</b> דסבר לא חשיבי כלים כלל, ואפילו כפשוטי כלי עץ לא הוו. ואין הלכה כרבי אליעזר:
+<b>שחתכו חוליות.</b> שחתכו לתנור ברחבו לחוליות והניח חוליא על גבי חוליא ונתן חול בין חוליא לחוליא וטח אותו בטיט ועשה לו טפילה של טיט סביב לעבותו לשמור חומו כדרך שעושים לתנורים:
+<b>שר׳ אליעזר מטהר.</b> דכיון דיש חול בין הסדקין, כשבור דמי. וחכמים מטמאים, שהטפילה עושה את כולו אחד ומחברת את הסדקים, ואע״פ שיש חול בין חוליא לחוליא. ואין הלכה כרבי אליעזר:
+<b>שמעברין את השנה בכל אדר.</b> עד כ״ט באדר יש זמן לב״ד לומר מעוברת השנה, והחודש הבא הוא אדר שני. אבל ביום שלשים לאדר אין יכולים לעבר את השנה, הואיל וראוי לקבעו ניסן. כמפורש בפסחים פרק מקום שנהגו (פסחים דף נ״ו):
+<b>על תנאי.</b> אם ירצה הנשיא תהיה מעוברת ואם לאו לא תהיה מעוברת:
+
+Mishnah 8
+
+<b>מוסף היורה של שולקי זיתים.</b> דרך שולקי זיתים וצבעים, שיש להם יורות גדולות ועושים להם תוספת טיט על שפתם שיעלו בה המים בעת רתיחתם. ושל שולקי זיתים טמא, לפי שאותה תוספת צריכה לכלי ומשתמשין בה, והתורה אמרה גבי תנור וכירים (ויקרא י״א:ל״ה) וטמאים יהיו לכם. ודרשינן לכם, כל שבצרכיכם, כלומר הדבר מן הכלי שאתם צריכים לו ומשתמשין בו הוא שמקבל טומאה:
+<b>ושל צבעים טהור.</b> שאין הצבעים משתמשים באותה תוספת לפי שיראים שמא יפסד צבעם:
+
+Mishnah 9
+
+<b>על החרשת שהשיאה אביה.</b> אע״ג דהויא אשת איש גמורה שהרי קיבל אביה קידושיה כשהיא קטנה, אפילו הכי יוצאה בגט ומקבלת את גיטה כשהיא חרשת, ואע״פ שאין לה דעת, לפי שהאשה מתגרשת בעל כרחה הלכך לא בעינן דעתה:
+<b>ועל קטנה בת ישראל שנישאת לכהן.</b> והיא יתומה דלא היו נשואיה אלא מדרבנן. שאוכלת בתרומה, דרבנן. ולא גזרינן תרומה דרבנן אטו תרומה דאורייתא:
+<b>מריש.</b> קורה:
+<b>בירה.</b> בית גדול:
+<b>מפני תקנת השבים.</b> שאם אתה מצריכו לקעקע בירתו ולהחזיר מריש עצמו, ימנע מלעשות תשובה:
+<b>שלא נודעה לרבים.</b> שהיא גזולה:
+<b>שהיא מכפרת.</b> ואין צריך להביא אחרת:
+<b>מפני תיקון מזבח.</b> שלא יהיו כהנים עצבים שאכלו חולין שנשחטו בעזרה, ונמצא מזבח בטל שנמנעים מלעבוד עבודה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>העיד רבי יהושע על דם נבילות שהוא טהור.</b> מלטמא כנבילה בכזית. אבל מטמא ברביעית. שאין לך דבר שיטמא דמו כבשרו אלא השרץ בלבד. ולעיל [ריש פרק ה׳] דתנן דם נבלות בית שמאי מטהרין, לגמרי היו בית שמאי מטהרים. ובית הלל מטמאין, אבל לא כנבילה שמטמא בכזית, אלא ברביעית:
+<b>שנגע טמא במקצתו שטימא את כולו.</b> מעלה עשו בקודש ובאפר חטאת, שאע״פ שהם גופים חלוקים אם מונחים בתוך כלי אחד ונגע דבר שהוא מטמא לקודש במקצתן, נטמאו כולן, שהכלי מצרפן להחשיבן כאילו הן גוף אחד. ואסמכוה אקרא דכתיב (במדבר ז׳) כף אחת עשרה זהב מלאה קטורת, הכתוב עשה לכל מה שבכף אחת:
+<b>הוסיף ר׳ עקיבא.</b> דאילו מעדותו של ר׳ שמעון בן בתירא לא שמענו אלא על הטמא, ובא רבי עקיבא והוסיף אפילו טבול יום שאינו מטמא אלא פוסל בלבד, אם נגע במקצתן פסל את כולן. ורמב״ם פירש, דמעדותו של ר׳ שמעון לא שמענו שמצרף אלא כלי שיש לו תוך, אבל כלי שאין לו תוך לא שמענו שמצרף, ובא ר׳ עקיבא והוסיף שאפילו סולת וקטורת ולבונה וגחלים שאינן בתוך כלי, אלא צבורים ומונחים על לוח או דף שאין לו תוך, הרי הן כאילו מונחים בתוך כלי, ונעשים כאילו הן גוף אחד:
+<b>והגחלים.</b> אותן שכהן גדול חותה במחתה ביום הכיפורים. אם נגע טבול יום במקצתן, נפסלו כולן. ומעלה עשו בהן. שאין הגחלים בני קבולי טומאה:
+
+Mishnah 2
+
+<b>קטנה בת ישראל.</b> והיא יתומה, כדפרישנא בשלהי פרקין דלעיל. והוסיף כאן כשנכנסה לחופה אע״פ שלא נבעלה. דמעדות דלעיל לא שמענו שאוכלת בתרומה אלא כשנבעלה:
+<b>שהורהנה.</b> שנתמשכנה בידי נכרים:
+<b>ועדיה.</b> אותן שהעידו שהורהנה:
+<b>האמינו שלא נסתרה ושלא נטמאה.</b> ודוקא לזאת שעדיה מעידים עליה שלא נטמאה, הוא דאמרי רבנן האמינו לה, ושלא כדין ריחקוה בני משפחתה. אבל אם אין לה עדים, כל אשה שנחבשה על ידי ממון בזמן שיד הנכרים תקיפה, אסורה לבעלה כהן, לא שנא הורהנה מדעתה ולא שנא נחבשה:
+
+Mishnah 3
+
+<b>אלמנת עיסה.</b> משפחה אחת שנתערב בה ספק חלל, כל אחד מבני המשפחה ספק אם הוא אותו ספק שנתערב בהן אם לאו. ואשה שנישאת לאחד מבני אותה משפחה ומת בעלה, היא קרויה אלמנת עיסה, שכמו שהעיסה נלושה ומעורבת, כך זאת האשה מעורבת מספיקות. ספק אם בעלה הוא אותו ספק חלל, ואפילו אם הוא אותו ספק חלל שמא אינו חלל לפי האמת. ור׳ יהושע מכשיר. אותה לכהונה, שיש כאן ספק ספיקא ולקולא. ורבן גמליאל סבר אע״ג דבעלמא ספק ספיקא לקולא, הכא שאני, דמעלה עשו ביוחסין:
+<b>שהעיסה כשרה לטמא ולטהר.</b> כלומר שהמשפחה שנתערב בה ספק חלל הרי היא בחזקת כשרות כשאר המשפחות המיוחסות, וכמו ששאר המשפחות אומרות זו טמאה ומתרחקים ממנה וזו טהורה ומקרבים אותה, כך משפחה זו שנטמע בה ספק חלל, אין יכולים לומר הואיל ונטמא בה ספק אין צריכים יותר לבדוק כשנושאים נשים איזו נטמאה ואיזו טהורה, כדי לרחק הטמאה ולקרב הטהורה:
+<b>קבלנו עדותכם.</b> נאמנים אתם בעינינו ומאמינים אנו שכך שמעתם:
+<b>שלא להושיב ב״ד על כך.</b> להתיר אלמנת עיסה לכתחלה:
+<b>הכהנים שומעים לכם לרחק.</b> אם תאמרו אסורה:
+<b>אבל לא לקרב.</b> אם תאמרו מותרת. ופסק הלכה, שאלמנת עיסה אסורה להנשא לכהונה לכתחלה, ואם נישאת לא תצא:  
+
+Mishnah 4
+
+<b>איל קמצא.</b> מין חגב הוא. תרגום כחגבים, כקומצין:
+<b>דכן.</b> טהור ומותר באכילה:
+<b>ועל משקה בית מטבחייא.</b> הדם והמים שהם בבית המטבחים שבעזרה:
+<b>דאינון דכיין.</b> איכא מאן דאמר דכיין טהורים לגמרי. דטומאת משקין לאו דאורייתא אלא רבנן הוא דגזור בהו טומאה, ובהני לא גזור. ואיכא למ״ד דכיין טהורים מלטמא אחרים, אבל טומאת עצמן יש להן, דיש למשקין טומאה מן התורה להטמא ולא מצו רבנן לטהר מה שטמאה התורה:
+<b>ודיקרב במיתא מסאב.</b> הכי קאמר, וכל דיקרב ודאי למיתא, מסאב. אבל ספק, אפילו טומאת מת חמורה, טהור. וכל שכן טומאת שרץ קלה. וספק טומאה ברה״ר בא להתיר. ואע״ג דספק טומאה ברה״ר טהור דאורייתא הוא, דכל איסור ספק טומאה מסוטה ילפינן, דאפיק לה קרא בלשון טומאה, ונסתרה והיא נטמאה, מגיד לך הכתוב שעל הספק אסורה, ומה סוטה רשות היחיד, שהרי אין סתירה ברה״ר, אף טומאת ספק אינה אלא ברה״י, מכל מקום קודם שבא יוסי בן יועזר היו אומרים הלכה ואין מורין כן, ובא הוא והעיד שמורין כן לכתחלה לטהר כל ספק טומאה ברה״ר:
+<b>וקרו ליה יוסי שריא.</b> לפי שהתיר שלשה דברים שהיו נוהגין בהן איסור. שכל ב״ד שמתיר שלשה דברים שאין ההיתר שלהן פשוט, קרו ליה בי דינא שריא:
+
+Mishnah 5
+
+<b>שמשיאין האשה על פי עד אחד.</b> אשה שהלך בעלה למדינת הים ובא עד אחד ואמר שמת, משיאים את אשתו על פיו:
+<b>בדיר העצים.</b> לשכה ששם היו אוצרים כל עצי המערכה. והיא היתה במקצוע מזרחית צפונית של עזרת נשים. ומצאו שם עצמות של מתים. ואמרו חכמים, מלקט עצם עצם והכל טהור, ולא חיישינן שמא נטמאו בהם אדם וכלים, משום דעזרת נשים דין רה״ר יש לה והוי ספק טומאה ברה״ר דספקו טהור. ובמסכת זבחים פרק בתרא [דף קי״ג] מייתי גמרא שרצו לגזור טומאה על כל ירושלים בשביל אותן עצמות שנמצאו בדיר העצים, אלא שאמר להם ר״י לא בושה וכלימה היא לנו שנגזור טומאה על עיר אבותינו:
+
+Mishnah 6
+
+<b>שמעתי שמקריבים אף על פי שאין בית.</b> לפי שקדושה שקידש שלמה את הבית, קדשה לשעתה וקדשה לעתיד לבא. וכן קדושת ירושלים קדשה לעולם. אבל קדושת שאר ארץ ישראל לא קדשה בכיבוש ראשון אלא לשעתה, עד שחזרו עולי בבל וקידשוה קדושה שניה, ואותה קדושה קדשה לעתיד לבא:
+
+Mishnah 7
+
+<b>הלכה למשה מסיני.</b> שהראה לו הקב״ה למשה בסיני דור דור ודורשיו, והראהו שאין אליהו בא לטמא ולטהר לרחק ולקרב לברר ספק משפחות המטומעות מי נטמע ומי לא נטמע, אלא יניחם והם כשרים לעתיד לבא, דהלכה היא משפחה שנטמעה נטמעה:
+<b>אלא לרחק המקורבים בזרוע.</b> שהכל מחזיקים אותן בפסולים, אלא שנתקרבו בזרוע. אבל משפחה שנטמעה מחמת שלא נודע פסולה, יניחנה בכשרותה:
+<b>בית צריפה.</b> כך שם המשפחה:
+<b>וריחקה.</b> הכריז עליהן שהן פסולין:
+<b>בז ציון.</b> אינש אלמא הוה ובעל זרוע:
+<b>ועוד משפחה אחרת היתה שם.</b> שהיתה פסולה:
+<b>וקירבה בן ציון בזרוע.</b> והכריז עליהן שהן כשרים להתחתן בהם. וחס התנא על כבוד הבריות ולא הזכיר שם המשפחה הפסולה שקירבה בן ציון בזרוע כמו שהזכיר שם המשפחה הכשרה, ללמדך כמה צריך אדם ליזהר שלא לספר בגנות חברו, ולהיות כוסה קלון. אם כך בפסולים, כל שכן בכשרים:
+<b>כגון אלו.</b> שכשרותן ופסלותן ידועה, אלא שנתרחקו בזרוע ונתקרבו בזרוע:
+<b>לקרב אבל לא לרחק.</b> המשפחה הכשרה שנתרחקה בזרוע, הוא מקרב. אבל אינו מרחק אותה שנתקרבה בזרוע:
+<b>שנאמר והשיב לב אבות על בנים.</b> שעתיד לומר ברוח הקודש זה מבני בניו של זה. ולדברי ר׳ שמעון, אבות אלו החכמים, ובנים אלו התלמידים, שיהיה לב כולן שוה ולא יפול ביניהן מחלוקת:
\ No newline at end of file
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@@ -0,0 +1,668 @@
+Bartenura on Mishnah Eduyot
+ברטנורא על משנה עדיות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Eduyot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה עדיות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שמאי אומר כל הנשים דיין שעתן.</b> כל הנשים הרואות דם, דיין שעתן לטמא טהרות שנגעו בהן משעת ראייתן ואילך. ולא אמרינן מקמי הכי נמי הוה דם וכותלי בית הרחם העמידוהו והיתה טמאה מקודם שכל הנשים מטמאות בבית החיצון ואע״פ שלא יצא הדם לחוץ. וטעמא דשמאי דלא חייש דלמא מקמי הכי הוה דם, שאם אתה אומר כן, לבו של אדם נוקפו תמיד בשעת ביאה ופורש מאשתו ונמצאת מבטל בנות ישראל מפריה ורביה:
+<b>מפקידה לפקידה.</b> בדקה היום ומצאה טהורה ובדקה לסוף שבוע ומצאה טמאה, חוששים למגעה מבדיקה ראשונה ואילך, שמא עם סלוק ידיה ראתה וכותלי בית הרחם העמידוהו. ולביטול פריה ורביה לא חיישינן, דדוקא לטהרות הוא דמטמאינן להו מפקידה לפקידה, ולא לבעלה. ושמאי אומר, אי מטמאת לה לטהרות, לבו נוקפו ופורש נמי מתשמיש: 
+<b>לא כדברי זה ולא כדברי זה.</b> לא כדברי שמאי דמיקל טפי ואינו עושה סייג לדבריו, ולא כדברי הלל שהפריז על מדותיו ומחמיר יותר מדאי, דודאי כולי האי ימים רבים לא מוקמי כותלי בית הרחם דם:
+<b>מעת לעת ממעטת על יד מפקידה לפקידה.</b> שני זמנים הוזכרו באשה לטמא טהרות למפרע, והלך אחר הקל שבשניהן. אם מפקידה לפקידה יותר על מעת לעת, הלך אחר מעת לעת ולא תטמא אלא טהרות שנגעה מאתמול בשעה הזאת. ואם מעת לעת יותר על מפקידה לפקידה, כגון שבדקה עצמה שחרית ומצאה טהורה וערבית מצאה טמאה, לא מטמאינן אלא הנך טהרות דמבדיקת שחרית ואילך. והלכה כחכמים:
+<b>על יד.</b> אחר. כמו ועל ידו החזיק, בספר עזרא [ב, [נחמיה] ג, ח׳], שהוא כמו ואחריו החזיק [שם ט״ז ב׳]:
+<b>וסת.</b> קבוע, שנקבע לה זמן האורח שלש פעמים, ובדקה בשעת וסתה ומצאה טמאה, דיה שעתה, ולא חיישינן דלמא מקמי הכי הוה, דודאי אורח בזמנו בא:
+<b>והמשמשת בעדים הרי זו כפקידה.</b> תרתי קתני, והכי קאמר, ומשמשת בעדים, כלומר מצוה על כל אשה לשמש בשני עדים שבודקת בהן, אחד לפני תשמיש ואחד לאחר תשמיש:
+<b>הרי זו כפקידה.</b> העד שלאחר תשמיש הרי הוא כפקידה:
+<b>ממעטת על יד מעת לעת ועל יד מפקידה לפקידה.</b> דמהו דתימא שמא תראה טפת דם כחרדל ותחפנה שכבת זרע ולא להוי כפקידה, קמ״ל מתניתין דעד שלאחר תשמיש הוה כפקידה. אבל העד שלפני תשמיש אינו כפקידה, שמתוך שהיא מהומה לביתה, כלומר בהולה לשמש, אינה מכנסת אותו לחורין ולסדקין:  
+
+Mishnah 2
+
+<b>מקב לחלה.</b> עיסה שיש בה קב חייבת בחלה:
+<b>קב ומחצה חייבים בחלה.</b> שהן ז׳ לוגין וביצה וחומש ביצה, למידה מדברית. והוא עומר לגולגולת עשירית האיפה שחייב בחלה, כדכתיב (במדבר ט״ו) ראשית עריסותיכם, כדי עיסת מדבר. והוסיפו שתות בירושלמיות, ונמצאו שש מדבריות נכנסים בחמש ירושלמיות, ולוג הנשאר וביצה וחומש ביצה עולים ללוג ירושלמי. שהלוג מדברי ששה ביצים, תתנם בחמש ביצים גדולות, נמצא הלוג חסר ביצה גדולה, תן ביצה וחומש ביצה תחת הביצה גדולה, שהחומש ביצה שהוא שתות מלבר נוסף על הביצה, נמצאו שש ביצים גדולים שהן לוג גדול, הרי הן ששה לוגים גדולים שהן קב ומחצה:
+<b>משהגדילו המדות.</b> זו היא מדה צפורית, שהוסיפו שתות על של ירושלמית, נמצאו הששה לוגין חמשה, שהן חמשת רבעי קב, שהקב ארבעה לוגין:
+<b>חמשה ועוד חייבים.</b> דקסבר ר׳ יוסי, מדה מדברית היו ביצים גדולות משלנו אחד מעשרים בביצה לכל ביצה. והלכה כחכמים, דקב ומחצה ירושלמי דהיינו ששה לוגין ירושלמיות שהן שבעה לוגין וביצה וחומש ביצה מדבריות, הן שעור חלה. והן מ״ג ביצים וחומש ביצה. ורמב״ם אזן וחקר ותקן ובדק ומצא שמשקל חמש מאות ועשרים דרה״ם מקמח חטים הוא שיעור הקמח החייב בחלה. ומשקל הדרה״ם ידוע במצרים היום ובכל ארץ ישראל, שהוא משקל ס״א גרגירי שעורות בקירוב:
+
+Mishnah 3
+
+<b>הין.</b> שנים עשר לוגין:
+<b>פוסלין את המקוה.</b> אם נפלו בתוכו קודם שנשלם שיעורו. אבל לאחר שנשלם, אפילו השליך לתוכו כל מים שאובים שבעולם שוב אינן פוסלים:
+<b>שחייב אדם לומר בלשון רבו.</b> כלומר, הין אינו לשון משנה אלא לשון תורה, אלא כך שמע מרבותיו שמעיה ואבטליון. ורמב״ם קבל מאביו ז״ל שמפני שהיו שמעיה ואבטליון גרי צדק לא היו יכולין להוציא מפיהן מלת הין, והיו אומרים אין במקום הין, כדרך בני אדם עד היום שאינם יכולים לחתוך באותיות [אחה״ע], והיה הלל גם הוא אומר אין, כמו שהיו רבותיו שמעיה ואבטליון גרי צדק אומרים:
+<b>גרדיים.</b> אורגים:
+<b>משער האשפות.</b> הזכיר התנא שם אומנתן ושם שכונתן, לומר לך שלא ימנע אדם עצמו מבית המדרש. שאין לך אומנות פחותה מן הגרדי, שאין מעמידים הימנו לא מלך ולא כהן גדול, ואין שער בירושלים פחותה משער האשפות, והכריעו בעדותן לכל חכמי ישראל:
+
+Mishnah 4
+
+<b>שלא יהא אדם עומד על דבריו.</b> שלא יהא סרבן לעמוד קיים בסברתו:
+<b>אבות העולם.</b> הלל ושמאי:
+
+Mishnah 5
+
+<b>ויסמוך עליו.</b> כלומר שעשה כדברי היחיד והניח דעת הרבים:
+<b>אין בית דין אחר שיעמוד אחריו יכול לבטל דברי ב״ד הראשון.</b> שעשה כדברי היחיד:
+<b>עד שיהיה גדול ממנו בחכמה ובמנין.</b> בחכמה, היינו שראש הישיבה של ב״ד האחרון יהיה גדול בחכמה מראש הישיבה של ראשון. ובמנין, שיהיו מנין התלמידים שבישיבה של אחרון מרובים ממנין התלמידים שבישיבה של ראשון:  
+
+Mishnah 6
+
+<b>למה מזכירין דברי היחיד בין המרובין.</b> כדי לבטלן. יחיד שלא עשה שום ב״ד כדבריו והן דחויים ובטלין, למה מזכירין אותן כלל. ומשני, שאם יאמר אדם כך אני מקובל ויתמה כשרואה שאין עושין כקבלתו, יאמרו לו כדברי איש פלוני שמעת ונדחו דבריו:
+
+Mishnah 7
+
+<b>רובע עצמות.</b> רובע קב של עצמות המת מטמאים באוהל. ופחות [מרובע] אין מטמאין אלא במגע ובמשא אבל לא באהל. וסברי בית שמאי דרובע קב מטמאים ואפילו הן ממתים הרבה:
+<b>ובית הלל אומרים רובע עצמות מן הגויה.</b> כלומר, מגוף אחד של מת אחד, ולא ממתים הרבה. ואפילו של מת אחד אין מטמאין עד שיהיה ברובע הקב רוב בנין דהיינו רוב גודל הגוף, או רוב מנין עצמותיו של אדם, ויהיו קכ״ה עצמות, שמנין עצמותיו של אדם רמ״ח:
+<b>אפילו מעצם אחד.</b> אם עצם אחד של מת ממלא רובע קב, מטמא באוהל. והלכה כבית הלל:
+
+Mishnah 8
+
+<b>כרשיני תרומה.</b> בערבי קורין לה כרסנ״א. והם מאכל לגמלים ואין בני אדם אוכלין מהם אלא מדוחק בשנות רעבון. ומפרישין מהם תרומה, הואיל ונאכלים לאדם לפרקים ע״י הדחק. ואינה קדושה כשאר תרומות:
+<b>שורין.</b> אותן במים:
+<b>ושפין.</b> על (בשרן) [צ״ל הבשר]: בטהרה:
+<b>בנטילת ידים, כדין כל שאר אוכלים של תרומה.</b> שסתם ידים שניות הן ופוסלות את התרומה:
+<b>ומאכילין.</b> לבהמה:
+<b>בטומאה.</b> ואינו חושש אם מטמא אותן בידים בשעת שמאכילן לבהמה. אבל כל זמן שאינו מאכילן לבהמה, אסור לטמאן בידים:
+<b>שורין בטהרה.</b> ששרייתן במים מכשירתן לקבל טומאה, ואם שורה אותן בטומאה נמצא הכשרן וטומאתן באים כאחד. וזה בלבד אוסרים בית הלל, משום היכר כדי שידעו שהן תרומה:
+<b>יאכלו צריד.</b> לשון יובש. כמו צריד של מנחות, שהוא מקום של מנחות שלא הגיע שם שמן. אף כאן יאכלו יבשים שלא יהא עליהן משקה בשעת אכילה, כדי שלא יהיה ניכר שהוכשרו לקבל טומאה:
+<b>כל מעשיהם בטומאה.</b> ואפילו השרייה. והלכה כבית הלל:
+
+Mishnah 9
+
+<b>הפורט סלע ממעות מעשר שני.</b> מי שיש לו מעות נחשת של מעשר שני ובא לפורטן בסלע כסף להעלות לירושלים מפני משאוי הדרך:
+<b>בית שמאי אומרים בכל הסלע מעות.</b> אם בא לפורטן, יכול הוא לפרוט כולן, ונותן מעות בשביל כל הסלע:
+<b>ובית הלל אומרים.</b> לא יפרוט אלא חציין. שכשיבוא לירושלים יהיה צריך לפרוטות מיד לקנות צרכי סעודה, ואם ירוצו הכל אצל שולחני לפרוט יוקירו הפרוטות, ונמצא מעשר שני נפסד. לפיכך ישא פרוטות עמהן להוציא במקצת, ולכשיכלו יפרוט בכסף שבידו מעט מעט. שקל הוא חצי סלע:
+<b>אין מחללין כסף ופירות על כסף.</b> מי שיש לו חצי דינר כסף של מעשר, ופירות של מעשר שוים חצי דינר, לא יצרפם יחד לחללם על דינר:
+<b>וחכמים מתירים.</b> בכהאי גוונא על ידי צירוף פירות, כיון שאין לו אלא חצי דינר כסף. אבל לחלל דינר כסף, ופירות שוין דינר, על חצי סלע שהוא שני דינרין, מודים חכמים שאין מחללים. והלכה כחכמים:  
+
+Mishnah 10
+
+<b>הפורט סלע של מעשר שני בירושלים.</b> שהיה מחליף סלע שבידו ונוטל פרוטות להוציאם לצרכי סעודת מעשר:
+<b>בית שמאי אומרים.</b> אם בא להחליף כל הסלעים שבידו במעות יחליף.
+<b>ובית הלל אומרים.</b> לא יחליף אלא חציין. שמא לא ישהה בעיר עד שיוציא את כולן, ויפקידם בעיר עד רגל אחר, והפרוטות מתעפשות. ואם יחזור ויחליפם בסלעים נמצא שולחני משתכר שתי פעמים ומעשר שני נפסד:
+<b>הדנים לפני חכמים.</b> שמעון בן עזאי ושמעון בן זומא וחנן המצרי:
+<b>בשלשה דינרים כסף ובדינר מעות.</b> הסלע הוא ארבעה דינרים, וכשבא להחליף הסלע לא יקח אלא בדינר אחד פרוטות, ושלשה דינרים יהיו כסף:
+<b>וברביעית כסף ברביעית מעות.</b> בדינר רביעי של כסף לא יקח אלא ברביעיתו מעות של נחשת ושלשה חלקים כסף, שנמצא לוקח מעות אחד מששה עשר בסלע בלבד:
+<b>ארבעה אספרי כסף.</b> הדינר חמשה אספרי, ומטבע הוא בארץ יון שעד היום קורין לו אספר״ו. נמצא הסלע עשרים אספר״ו. כשהוא מחלל בדינר יחללנו על ארבעה אספר״ו כסף ואספר״ו. אחד נחשת. נמצא לוקח נחושת אחד מעשרים בסלע בלבד:
+<b>יניחנה בחנות ויאכל כנגדה.</b> לא יחלל כלל על פרוטות, שמא ישכח ויעשה אותן חולין. אלא יניח הסלע אצל החנוני ויאכל כנגדה עד שתכלה. והלכה כדברי בית הלל בלבד:  
+
+Mishnah 11
+
+<b>שנטלו חפויו.</b> רבותי פירשו מלשון חפי פותחת [שבת דף פ״א], שהם השינים הבולטים מן המפתחות שנוהגים לעשות בארץ ישמעאל, אף כאן רגילים לעשות בכסא של כלה כמין שינים בולטים כדי שיסמכו עליהן. ורמב״ם פירש, חפויו, פיתוחין וציורין שעושים מעצים או מאבנים ומדביקין אותן בכסא הכלה:
+<b>בית שמאי מטמאים.</b> דאכתי חזי לישיבה:
+<b>ובית הלל מטהרין.</b> דלא חזי לכלה, והוי כנשבר:
+<b>אף מלבן הכסא טמא.</b> כלומר אף מלבן הכסא בפני עצמו בלא הכסא ובלא חפויו טמא. כל שכן שהכסא בלא חפויו טמא. מלבן, צורת לבינה מרובעת עושין על הכסא ויושבין עליו:
+<b>כסא שקבעו בעריבה.</b> הביא כסא ממקום אחר וקבעו בעריבה דרך ישיבתו. ועריבה אינה טמאה מדרס, דחזיא ללישה ולא לישב עליה:
+<b>בית שמאי מטמאין.</b> דלא בטל כסא לגבי עריבה:
+<b>ובית הלל מטהרין.</b> ממדרס, דבטל כסא לגבי עריבה. אבל כסא העשוי בגוף העריבה עצמה, מודו בית שמאי לבית הלל דטהור:
+<b>שמאי אומר.</b> אף כסא העשוי בעריבה עצמה טמא מדרס:
+
+Mishnah 12
+
+<b>אלא בבאה מן הקציר.</b> כמעשה שהיה שהלכו בני אדם לקצור חטין ונשכו נחש לאחד מהן ומת, ובאה והודיעה בב״ד ושלחו ומצאו כדבריה. ולא התירו אלא דוגמתו שיהא הדבר קרוב, אבל ממדינת הים אינה נאמנת:
+<b>אלא בהווה.</b> מעשה שהיה כך היה, והוא הדין לשאר מקומות:
+<b>שאין האחין נכנסין.</b> לנחלת בעלה, דרחמנא אמר על פי שני עדים. וגבי נשואים דידה הוא דאקילו משום עיגונה:
+<b>ממפר כתובתה.</b> מנוסח שהתקינו לכתוב בשטר כתובה:
+<b>כשתנשאי לאחר.</b> והרי היא נישאת וא״כ תטול כתובתה:
+
+Mishnah 13
+
+<b>מי שחציו עבד וחציו בן חורין.</b> כגון עבד של שני שותפים ושחררו אחד מהן. אי נמי, שקבל רבו ממנו חצי דמיו ושחרר חציו באותן הדמים:
+<b>תקנתם את רבו.</b> שאינו חסר כלום:
+<b>לישא שפחה אינו יכול.</b> מפני צד חירות שבו:
+<b>בת חורין אינו יכול.</b> מפני צד עבדות שבו:
+<b>כופין את רבו ועושהו בן חורין.</b> והוא הדין אם היה עבד של מאה שותפין ואחד מהם שחררו, שכופין את כולם לשחררו:
+
+Mishnah 14
+
+<b>כלי חרס מציל על הכל.</b> כלי חרס המוקף צמיד פתיל מציל על כל מה שבתוכו כשהוא באוהל המת, ולא יטמא כל מה שבתוכו, דכתיב (במדבר י״ט:ט״ו) וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא, הא יש עליו צמיד פתיל טהור הוא ומה שבתוכו, לא שנא כלים ולא שנא אוכלין ומשקין. ובכלי חרס הכתוב מדבר, דכתיב וכל כלי פתוח, במי שמטמא דרך פתחו ואינו מטמא דרך גבו:
+<b>אינו מציל אלא על אוכלין ומשקין ועל כלי חרס.</b> אבל על שאר כלים אינו מציל כדמפרש ואזיל:
+<b>מפני מה וכו׳ מפני שהוא טמא על גב עם הארץ.</b> שכל הנמצא אצל עמי הארץ בין כלים בין אוכלים ומשקין כולן בחזקת טמאין, לפי שאינם בקיאים בהלכות טומאה וטהרה וחושבין על טמא שהוא טהור:
+<b>ואין כלי טמא חוצץ.</b> אין מציל מפני הטומאה אלא כלי טהור בלבד, אבל כלי טמא אינו מציל על מה שבתוכו, וכלים של עם הארץ הואיל ובחזקת טמאים הן אינן מצילין:
+<b>לעצמו טיהרנו.</b> לעם הארץ לבדו טיהרנו, ולא חיישינן דלמא אתי חבר לאשתמושי בהו, שהרי הם בדלים ממגעם ובלאו הכי נמי כל מאכלם טמא, הלכך אוכלין ומשקין כלי חרס שאין להם טהרה במקוה, כשהיו בתוך צמיד פתיל של כלי עם הארץ אמרינן להו טהורים הן, וישתמשו בהן הן שמחזיקין כליהם בחזקת טהורים, ואין לחוש שמא ישאל החבר מהן וישתמש בהן, שהרי הן אצלו בחזקת טמאים ואין להם טהרה עולמית. אבל בכלי שטף דאיכא למיחש שמא ישאל החבר מהן ויטבילם וישתמש בהם בלא הזאה שלישי ושביעי, שלא ידע שנטמאו באוהל המת, וחושב דטבילה בעלמא סגי להו להצילם מטומאה שנטמאין אגב עם הארץ, והיינו דתנן טהרת לך ולו, דאתי חבר לאשתמושי בהו, הלכך עשו דין שוה לכל, ואמרו דאין כלי שטף נצול בצמיד פתיל לא בשל חבר ולא בשל עם הארץ. ואם באו לגזור שלעולם כלי חרס של עם הארץ לא יציל בצמיד פתיל לפי שהוא בחזקת טמא ואין כלי טמא מציל, (אבל של חבר יציל) לא היו עמי הארצות מקבלין מהן, לפי שהן סבורים שהן בקיאין ושומרים כליהם בטהרה וכלים שלהם מצילין:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>רבי חנינא סגן הכהנים העיד.</b> מלשרוף את הבשר שנטמא בולד הטומאה. בולד של ולד קאמר. הבשר שהוא שלישי שנטמא בולד של ולד כלומר שנגע בשני ונעשה הוא שלישי, לא נמנעו מלשרפו עם הבשר שנטמא באב הטומאה שהוא ראשון לטומאה. וכשנוגע זה הבשר שהיה מתחילה שלישי בבשר שנטמא באב הטומאה, חוזר להיות שני, שהרי נגע בראשון ונעשה שני, ונמצא שהוסיפו לו טומאה על טומאתו, דמעיקרא שלישי והשתא שני, ואעפ״כ לא נמנעו מלשרפו עם חמור ממנו, דהואיל ואף זה הקל לשריפה עומד לא חשו אם מטמאים אותו יותר ממה שהיה. ואע״פ שאין אוכל מטמא אוכל מן התורה, שנאמר בטומאת אוכלים טמא הוא, הוא טמא ואין מטמא אוכל כיוצא בו, מ״מ רבנן גזרו שיהיה אוכל מטמא אוכל:
+<b>השמן.</b> של תרומה שנפסל בטבול יום הוא שלישי לטומאה, דטבול יום הוא פוסל את התרומה מן התורה ועושה אותו שלישי:
+<b>בנר שנטמא בטמא מת.</b> האי נר של מתכת הוא ולא של חרס. דכל כלים חוץ מכלי חרס שנגעו בטומאת מת נעשו כמותה, אם אב אב ואם ראשון ראשון, דכתיב (במדבר י״ט:ט״ז) בחלל חרב, ודרשינן חרב הרי הוא כחלל, שהחרב שנגע במת נעשה אבי אבות כמת עצמו. וכשנגע בטמא מת שהוא אב, נעשה גם כן החרב אב. וכל שאר כלים כחרב לדין זה, חוץ מכלי חרס. נמצא הנר של מתכת שנגע בטמא מת נעשה אב הטומאה. והשתא הוסיף רבי עקיבא על דברי ר׳ חנינא סגן הכהנים, שהרי ר׳ חנינא לא התיר אלא להחזיר השלישי שני, ור״ע התיר להחזיר השלישי ראשון, שהשמן שנפסל בטבול יום שהוא שלישי, כשמדליקין אותו בנר שנטמא בטמא מת שהנר עצמו נעשה אב כמו שאמרנו נמצא שחוזר השלישי להיות ראשון, ואעפ״כ לא נמנעו, דהואיל ויש שם טומאה עליו לא חיישינן ליה ומותר להוסיף בידים:
+
+Mishnah 2
+
+<b>לא ראיתי עור יוצא לבית השריפה.</b> לאחר שהופשט אם נמצאת טריפה. אע״פ שפסול זה היה בו קודם הפשט, הואיל ולא ניכר אלא לאחר הפשט:
+<b>שהמפשיט את הבכור ונמצא טריפה.</b> הא קמ״ל ר׳ עקיבא, דאפילו בכור בעל מום הנשחט במדינה על מומו ולא התירו הכתוב אלא באכילה כדכתיב (דברים ט״ו) בשעריך תאכלנו, אבל אם מת, עורו אסור וטעון קבורה, ואשמעינן ר״ע דהיכא דלא הוכר טרפותו עד לאחר הפשט, התירתו שחיטתו והפשטו לעורו כאילו נזרק דמו במקדש:
+<b>יאותו הכהנים בעורו.</b> ואינו נשרף:
+<b>אין לא ראיתי ראיה.</b> שמא לא אירע בימיו שימצא טריפה לאחר הפשט, ואם אירע ושרפוהו הוא לא ראה:
+<b>אלא יצא לבית השריפה.</b> הואיל וקודם הפשט בא. והלכה כר״ע בבכור בעל מום כשהתירו מומחה. אבל לא התירו מומחה לא. והלכה כחכמים בבכור תמים, דבשר בקבורה ועור בשריפה:  
+
+Mishnah 3
+
+<b>וכותב בכתב ידו.</b> שטר חוב על הלוה:
+<b>ואחרים חותמים.</b> עדים כשרים היו חותמים על השטר:
+<b>והתירו.</b> ואע״פ שכותב השטר הוא המלוה, ונוגע בעדותו:
+<b>שהאשה כותבת את גיטה.</b> ועדים כשרים חתומים בו:
+<b>את שוברו.</b> שטר מחילה שמחלה לו אשתו על כתובתה:
+<b>שאין קיום הגט אלא בחותמיו.</b> העדים החתומים על הגט הם עיקר סבת קיום הגט, הלכך כשהעדים כשרים חתומים בו כשר ואע״פ שהוא כתב יד האשה:
+<b>ועל מחט.</b> שידוע בה שנטמאת במת, ונמצאת בבשר הקודש כשחתכו אותו בעזרה וספק אם נגע בה הסכין והאדם, אם לאו. הסכין והאדם טהורין, דספק טומאה ברשות הרבים היא, שהעזרה דין רשות הרבים יש לה לענין טומאה, וספק טומאה ברשות הרבים ספקו טהור:
+<b>והבשר טמא.</b> דודאי נגעה בו טומאה. ומתניתין איירי בבהמת קדשים שהעבירה בנהר סמוך לשחיטתה ועדיין משקה טופח עליה, שהוכשר הבשר לקבל טומאה באותן המים. דאי לאו הכי לא היה הבשר טמא, ואע״פ שרוחצים אותו בבית המטבחים בעזרה, דכל משקה בית מטבחיא דכן, ואין מכשירין את הבשר לקבל טומאה. ואי קשיא היאך הבשר טמא והידים טהורות, והלא אוכלין טמאין מטמאין את הידים מדרבנן. הא לא קשיא מידי, דקיי״ל אין טומאת ידים במקדש, שכשגזרו על טומאת ידים לא גזרו בה במקדש:  
+
+Mishnah 4
+
+<b>בכרם.</b> שהיו יושבין שורות שורות של חכמים ככרם זו הנטועה שורות שורות של גפנים:
+<b>על ביצה טרופה בקערה, שנתעו.</b> בה החלבון והחלמון יחד ונתונה על גבי הירק, ונגע טבול יום בביצה, אע״פ שהיא חולין. דאין שייך תרומה בביצה, וטבול יום אינו פוסל בחולין, אפ״ה הוי חיבור ונפסל הירק כאילו נגע בו:
+<b>אם היה במין כובע.</b> שנתנפחה הביצה ונעשית כמין כובע על הירק וחלולה תחתיה:
+<b>שבולת שבקציר.</b> שייר בקצירתו שבולת אחת שלא קצר, וראש אותה שבולת מגיע לקמה:
+<b>אם נקצרה.</b> אם אותה שבולת נקצרת עם הקמה, הרי היא של בעל הבית, שהקמה מצילתה, דלא קרינן בה לא תשוב לקחתו:
+<b>ואם לאו.</b> הרי זו שכחה והויא לעניים:
+<b>עריס.</b> חמש גפנים הנטועות ומודלות ושוכבות על גבי כלונסות או על גבי גדר קרויות עריס, לשון על ערש יצועי:
+<b>אם יש בה כמלוא בוצר וסלו.</b> אם הגינה גדולה כשיעור שיעמוד בה בוצר הענבים עם סלו שמכניס הענבים לתוכו כשהוא מלקט הענבים מכל צדדי העריס:
+<b>תזרע.</b> הגינה. והוא שירחיק הזרע מן הגפנים כדי עבודת הכרם שהם ששה טפחים לכל רוח, וזורע השאר:
+<b>ואם לאו.</b> שאין הגינה גדולה כל כך:
+<b>לא תזרע.</b> ואע״פ שמרחיק כדי עבודת הכרם. מפני שהזרע נראה עם הכרם כאילו הם כלאים:
+
+Mishnah 5
+
+<b>ופירשן רבי יהושע.</b> אימתי חייב ואימתי פטור:
+<b>אם לעשות לה פה חייב.</b> משום בונה:
+<b>ואם להוציא ממנה ליחה פטור.</b> דמלאכה שאינא צריכה לגופה היא, שהפתח היא המלאכה, וזו אינה צריכה להיות לה פתח מעכשיו, ואין כאן אלא איסורא דרבנן ומשום צערא לא גזור, והוי פטור ומותר:
+<b>אם מתעסק שלא ישכנו פטור.</b> דאינו צריך לגופו של דבר הניצוד, ואם היה יודע שיעמוד ולא ישכנו לא היה צד. ובהאי נמי לא גזרו רבנן, והוי פטור ומותר:
+<b>לפסין אירוניות.</b> כלי חרס סתומים עשויין כמין כדור חלול מבפנים, ולאחר שמלבנים אותו בכבשן חותכים אותו באמצעו והוא נעשה שני כלים:
+<b>טהורות באוהל המת.</b> כל זמן שלא חתכוהו. דכלי חרס אין מקבל טומאה מגבו, אלא מאוירו, כדכתיב (במדבר י״ט) וכל כלי פתוח, דרך פתחו מיטמא ואינו מיטמא מגבו, והאי אין לו אויר:
+<b>וטמאות במשא הזב.</b> בטומאות היסט. שאם נתטלטלו או נתנענעו ממשא הזב, טמאים, אע״פ שאין להם אויר:
+<b>מפני שלא נגמרה מלאכתן.</b> דחתיכה שחותכין אותן באמצען זו היא גמר מלאכתן. ואין הלכה כר׳ אלעזר בר צדוק. אלא ליבונן בכבשן הוא גמר מלאכתן, הלכך מיטמאות במשא הזב אפילו קודם שחלקן:
+
+Mishnah 6
+
+<b>מלילות.</b> שבולים שלא בשלו כל צרכן וטוענן באבנים ומשקה זב מהן וטובל בו:
+<b>יגמור.</b> מאחר שרסקן וכתתן מערב שבת, יגמור ויאכל בשבת. ולא דמי למשקים שזבו שאסורין גזירה שמא יסחוט, דהכא אפילו יסחוט ליכא איסורא דאורייתא, משום דמשקים אתו ממילא:
+<b>לא יגמור.</b> כדי לאכול לאחר שקדש היום, דאסורין כשאר משקים שזבו. והלכה כר׳ ישמעאל:
+
+Mishnah 7
+
+<b>עיר של זהב.</b> עטרת זהב עשויה כמין עיר צורת ירושלם. ולא חיישינן דלמא שלפא ומחויא ואתיא לאתויי ארבע אמות ברשות הרבים:
+<b>ומפריחי יונים.</b> מין ממיני השחוק. אם תקדים יונתך ליונתי אתן לך כך וכך. פירוש אחר, שמגדל יונה מלומדת להביא יונים לבית בעליה, ויש בהן גזל משום דרכי שלום ולא גזל גמור:
+<b>ספק נגע ספק לא נגע ספיקו טהור.</b> משום דטומאה עוברת היא ואינה נחה במקום, הלכך ספיקו טהור ואפילו ברשות היחיד:
+
+Mishnah 8
+
+<b>סנדל של סיידין.</b> מנעל של עץ שנועלין ברגליהם המתעסקים בסיד להגן על רגליהם שלא ישרפו בסיד. ואם נעל אותו הזב, טמא מדרס:
+<b>ועל שיירי תנור ארבעה.</b> אם היה גדול הרבה ונטמא, ואחר כך נשבר, לא טהר עד שלא יהיה בשבריו גבוה ארבעה, ולעולם שבריו מקבלים טומאה כאילו היה שלם, עד שיהיה השבר פחות מגובה ארבעה. וסתם תנור שבמשנה עשוי כמין קדירה גדולה שאין לה שוליים ומחברין אותו בטיט על גבי קרקע ורצפת הקרקע היא תחתיתו של תנור:
+<b>שנים מחפוייו.</b> מן הלוחות העשויות למושב:
+<b>שרבי עקיבא מטמא.</b> דסבר אע״פ שאינו ראוי לישיבה הוא ראוי לקבל רמונים, וטמא משום כלי קבול:
+<b>וחכמים מטהרין.</b> דסברי הואיל ועיקרו לישיבה עביד ולא לבית קיבול, כיון שנתבטל העיקר שבעבורו נעשה, נתבטל הטפל, ואינו מטמא אפילו משום כלי קיבול. והלכה כחכמים:  
+
+Mishnah 9
+
+<b>האב זוכה לבן וכו׳</b> לפי שקרוב טבע הבן להיות דומה לטבע האב, והנוי והכח והחכמה והשנים אדם זוכה בהן מתחלת יצירתו כפי טבעו, והעושר אדם מורישו לבנו. וחכמה דאמרינן הכא, היא הסברא הישרה, והיא באדם כפי טבעו. והשנים, אריכות הימים. ולי נראה, שאם אדם זוכה הויין ליה בנים נאים בעלי כח בעלי חכמה עשירים ומאריכי ימים:
+<b>ובמספר הדורות לפניו.</b> פעמים שהקב״ה מבטיח לאב לעשות טובה לזרעו לדור שלישי או לדור רביעי, והאב זכה לאותו הדור שתבוא להם אותה הטובה:
+<b>הוא הקץ.</b> שקצב הקב״ה לאותו דבר שיהיה לזמן פלוני ולדור פלוני. כמו ועבדום וענו אותם ארבע מאות שנה, ודור רביעי ישובו הנה, הרי מספר הדורות שהוא דור רביעי הוא הקץ של ארבע מאות שנה:
+
+Mishnah 10
+
+<b>שנאמר והיה מדי חודש בחדשו.</b> כשיבא חודש באותו החודש שמת בו, יצא מגיהנם ויבוא להשתחוות לפני ה׳:
+<b>שנאמר ומדי שבת בשבתו.</b> כלומר לאחר שיהיה בגיהנם כל כך ימים כמו שיש מיום ראשון של פסח דאיקרי שבת דכתיב (ויקרא כ״ג:ט״ו) וספרתם לכם ממחרת השבת וגו׳ עד עצרת שהוא ממחרת השבת השביעית, יצא מגיהנם ויבא להשתחוות:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל המטמאין באוהל.</b> כגון המת והנצל ומלוא תרוד רקב, וכל אותן השנויין ריש פרק ב׳ דאהלות:
+<b>שנחלקו.</b> שיעוריהן לחצאים:
+<b>והכניסן.</b> כשהן מחולקין:
+<b>לתוך הבית.</b> דהיינו לתוך אוהל אחד:
+<b>רבי דוסא בן הרכינס מטהר.</b> דסבר לא מצטרפי לכשיעור:
+<b>הנוגע בכשני חצאי זיתים מן הנבילה.</b> פתח באהל ומפרש נבילה, לומר לך דכי היכי דסבירא ליה לר׳ דוסא שאין מצטרפין לטומאת אוהל. הכי נמי סבירא ליה שאין מצטרפין טומאת מגע ומשא, בין במת בין בנבילה:
+<b>הנוגע בחצי זית ומאהיל על חצי זית.</b> שהמאהיל על המת טמא כאילו היה עם המת באוהל. וכל הנך מאהיל דרישא, בטומאה רצוצה איירי, שאין בין הטומאה ובין האוהל פותח טפח, ומשום הכי חכמים מטמאים, דאוהל כי האי, נגיעה היא. וסיפא דתנן אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו וכו׳ דמודו רבנן דטהור, מיירי כשיש פותח טפח בין הטומאה ובין האוהל, דבהא מודו רבנן דאין מצטרפין, דנגיעה ואוהל שני שמות הן, וכל שהן משני שמות אין מצטרפין. ור׳ דוסא סבר דאפילו בטומאה רצוצה אין מצטרפין:
+<b>אמר רבי מאיר וכו׳</b> ר׳ מאיר פליג אתנא קמא דאמר דכשיש פותח טפח בין הטומאה והאוהל מודו רבנן דטהור ואין מצטרפין, ואמר איהו דאף בזו פליגי רבנן על ר׳ דוסא ואמרי דנגיעה ואוהל חד שמא הוא, הלכך מצטרפין לכשיעור ומטמאין. ואין הלכה כר׳ מאיר:
+<b>חוץ מן המגע עם המשא.</b> כגון שנגע בחצי זית והסיט חצי זית:
+<b>והמשא עם האוהל.</b> שהסיט חצי זית והאהיל על חצי זית:
+<b>משם אחד.</b> כגון מגע ומגע, משא ומשא, אוהל ואוהל:  
+
+Mishnah 2
+
+<b>אוכל פרוד.</b> כגון צבור של אגוזים בטנים ושקדים, שכשהן נפרדים זה מזה אין בהם כביצה שהוא שיעור טומאת אוכלים לטמא אחרים:
+<b>אינו מצטרף.</b> ואם הן טמאים ונגעו בהן טהרות כשהן צבורין אינן מצטרפין זה עם זה לטמא הטהרות, כיון שאין בכל אחד מהן בפני עצמו כשיעור טומאת אוכלין:
+<b>אסימון.</b> עשוי כמדת המטבע היוצא, אלא שעדיין לא טבעו עליו צורה. ואין פודין בו מעשר שני, דכתיב (דברימ י״ד) וצרת הכסף בידך, דבר שיש עליו צורה:
+<b>מטבילין ידים לחטאת.</b> מי שנגע באוכלין ומשקין טמאים וכיוצא בהן מדברים שמטמאין את הידים ואין מטמאין כל הגוף, הרי זה מטביל ידיו בלבד, וכשר ליגע במי חטאת ולהזות מאפר הפרה על הטמא:
+<b>אם נטמאו ידיו נטמא גופו.</b> וצריך טבילה לכל הגוף, דמעלה עשו במי חטאת שאם נטמאו ידיו נטמא גופו, משא״כ בתרומה וקדשים:  
+
+Mishnah 3
+
+<b>מעי אבטיח.</b> הזרעונים והמשקה שבתוך האבטיח:
+<b>וקניבת ירק.</b> עלין מעופשים שמסירים מן הירק:
+<b>מנה ומנה ופרס.</b> כל אחת מנה וחצי. ובציר מהכי לא חשיב גז, שזו פחות שבגיזות:
+<b>כל שהן.</b> לאו דוקא. דבפחות מששים סלעים לא מחייבי רבנן בראשית הגז. אלא משום דרבי דוסא יהיב שיעורא רבה, קרי תנא לשיעורא זוטא דרבנן כל שהן. והסלע משקלו כ״ד מעים, ומשקל כל מעה ט״ז גרעיני שעורה:  
+
+Mishnah 4
+
+<b>חוצלות.</b> מחצלאות עשויות מגמי וכיוצא בו, ויש להם שפה סביב:
+<b>טמאות טמא מת.</b> שהרי יש להן בית קבול. אבל לא טומאת משכב ומושב, לפי שאין ראויות לשכיבה ולא לישיבה:
+<b>וחכמים אומרים מדרס.</b> דחזו נמי לשכיבה:
+<b>הקליעות.</b> חוטין מעשה עבות:
+<b>טהורות.</b> שאינן חשובות אריג ואין זה בגד:
+<b>חוץ משל גלגילון.</b> הקליעות של אבנט שחוגרים בו, שבגד הוא חשוב:
+<b>כולם טמאות.</b> דכולם חשובים בגד, חוץ מן הקליעה שעושים מוכרי הצמר לקשור בה אגודות של צמר:
+
+Mishnah 5
+
+<b>קלע.</b> שזורקים בו האבנים. כמה דאת אמר (שופטים כ׳:ט״ז) קולע באבן. (שמואל א כ״ה:כ״ט) יקלענה בתוך כף הקלע:
+<b>בית קיבול שלה.</b> המקום שמשימין בו האבן שרוצים להשליך:
+<b>בית אצבע שלה.</b> כמין נקב קטן שמכניסין בו האצבע:
+<b>בית הפקיע.</b> הבית יד שאוחז בו כשמסבב הקלע באויר ורוצה להפקיע ולהשליך האבן:
+
+Mishnah 6
+
+<b>השבויה.</b> אשת כהן שנשבית:
+<b>אוכלת בתרומה.</b> ולא חיישינן שמא הנכרי בא עליה ועשאה זונה ופסלה מן התרומה:
+<b>שהפה שאסר הוא הפה שהתיר.</b> כשם שהאמינוה כשאמרה נשביתי, כך יש להאמינה כשאומרת וטהורה אני:
+
+Mishnah 7
+
+<b>הטמא עומד.</b> מצורע עומד תחת האוהל או תחת האילן:
+<b>וטהור עובר.</b> דרך שם. ספק נגע ספק לא נגע, או ספק האהיל האילן והאהיל על שניהם ונטמא הטהור, ספק לא האהיל ולא נטמא, הרי ספק אחד. או שהיה הטהור עומד והמצורע עובר, זה ספק שני:
+<b>טומאה ברשות היחיד וטהרה ברשות הרבים.</b> כגון חנות הפתוחה לרשות הרבים ספק נכנס ספק לא נכנס:
+<b>או שטהרה ברשות היחיד והטומאה ברשות הרבים.</b> הרי שני ספיקות אחרות:
+<b>רבי יהושע מטמא.</b> דסבר הואיל ורשות היחיד משותפת בספק טומאה זו, הוי ספק טומאה ברשות היחיד וספיקו טמא:
+<b>וחכמים מטהרין.</b> דסברי הואיל וספק טומאה ברשות הרבים משותפת בה, הוי ספק טומאה ברשות הרבים וספיקו טהור. ואין הלכה כרבי יהושע:
+
+Mishnah 8
+
+<b>מסמר השולחני.</b> שהשולחני תולה בו כף המאזנים. ורבותינו פירשו, מסמר קבועה בעמוד שלפני השולחני להעמיד בו תריסי החנות. ומטהרין רבנן משום דתשמישו עם הקרקע:
+<b>אבן השעות.</b> אבן שיש בה קוים ורשומים עליהם שמות השעות ותחוב בה מסמר ובו מכוונים את השעות. וקורין לו בלע״ז אירליי״ו, ובערבי אלבלאט״ה:
+<b>וארון של גרוסות.</b> העושים גריסים של פול בריחיים שלהם, יש להן כמין ארון של עץ:
+<b>ר׳ צדוק מטמא.</b> אותו ארון, דתורת כלי עליו:
+<b>וחכמים מטהרין.</b> דכלי עץ העשוי לנחת הוא ואינו עשוי לטלטל. ורבי צדוק סבר, פעמים מתקנים אותו לטלטלו. ואין הלכה כרבי צדוק:  
+
+Mishnah 9
+
+<b>טני.</b> כלי של מתכת שבעלי בתים משימים בו גרוטאות ושברי כלי מתכות. ורבן גמליאל מטמא הכיסוי, דסבר הוא נמי חשוב כלי, משום דכיסוי נמי יש לו בית קיבול. וחכמים מטהרין, דסברי כיון דלא נעשה אלא לכסות אינו חשוב כלי:
+<b>ותלוי המגרדות.</b> מסמרים שתולים בהם המגרדות בבתי מרחצאות, והנכנסים שם כל אחד לוקח מגרדת ומגרד בה רגליו וגופו:
+<b>וגולמי כלי מתכות.</b> שצריכים לשוף לגרד להקיש בקורנס, או שמחוסר אוגן או אוזן, אינן טמאים לדברי חכמים עד שתגמר מלאכתן:
+<b>טבלא שנחלקה לשנים.</b> טבלא של חרס שיש בה לבזבזין, ונעשית שתי חתיכות שוות שאין אחת מהן גדולה מחברתה, בהא פליגי רבן גמליאל וחכמים. והלכה כחכמים:
+
+Mishnah 10
+
+<b>אין טומנין את החמין מיום טוב לשבת.</b> דסברי בית שמאי אין אופין אלא אם כן עירב בפת, ואין מבשלין אלא אם כן עירב בתבשיל, ואין טומנין אלא אם כן היו לו חמין טמונין מערב יום טוב. ובית הלל סברי דאופין ומבשלין וטומנין על עירוב של תבשיל בלבד:
+<b>אין זוקפין.</b> מנורה של חוליות שנתפרקו חוליותיה, אין מחזירין אותן, דהוי כבונה, ויש בנין בכלים. ובית הלל סברי אין בנין. בכלים:
+<b>גריצין.</b> ככרות עבות:
+<b>אלא רקיקין.</b> ככרות דקות. דסברי בית שמאי אין אופין פת מרובה ביו״ט משום טרחא. ובית הלל אומרים אופין פת מרובה ביו״ט, שבזמן שהפת מרובה יפה היא נאפת:
+<b>וחרי.</b> עיסה גדולה הנאפת על גבי גחלים. ואין הלכה כרבן גמליאל בכל מה שמחמיר כדברי בית שמאי:
+
+Mishnah 11
+
+<b>מכבדין בין המטות.</b> שאוכלין שם. ורגילין היו להסב על גבי מטות ולאכול:
+<b>מוגמר.</b> לבונה על גבי גחלים כדי להריח בה. אבל לגמר את הכלים, דברי הכל אסור:
+<b>מקולס.</b> כרעיו ובני מעיו תלויין בצדו חוצה לו כשצולהו. והיו עושים זכר לפסח דכתיב ביה (שמות י״ב:ט׳) ראשו על כרעיו ועל קרבו. מקולס, כגבור זה שכלי זייניו עמו. תרגום וכובע נחושת, וקולסא דנחשא:
+<b>וחכמים אוסרים.</b> בשלשתן. כיבוד, משום אשוויי גומות. ומוגמר, משום דלאו צורך לכל נפש הוא, שאינו אלא למעונגים ביותר או למי שריחו רע. גדי מקולס, מפני שנראה כאוכל קדשים בחוץ. והלכה כחכמים:  
+
+Mishnah 12
+
+<b>פרתו יוצאה ברצועה שבין קרניה.</b> לנוי. ואמרו חכמים משאוי הוא ואינו תכשיט לה. ולא פרתו של ר׳ אלעזר בן עזריה היתה, אלא של שכנתו, ועל שלא מיחה בה נקראת על שמו:
+<b>ומקרדין ביום טוב.</b> כמין מגירה קטנה של ברזל ששיניה דקות ומחככין ומגרדין בה את הבהמה, ואע״ג דעביד חבורה:
+<b>ברחים שלהן.</b> קטנות העשויות לכך:
+<b>מקרצפים.</b> במגירה של עץ ששיניה גסות ואין עושין חבורה:
+<b>אף לא מקרצפים.</b> דגזרינן קרצוף אטו קירוד. ואין הלכה כר׳ אלעזר בן עזריה אלא במקרדים את הבהמה בלבד, משום דבהא קם ליה בשטתיה דר׳ שמעון דאמר דבר שאין מתכוין מותר, וקיי״ל כוותיה. וחכמים דפליגי עליה סברי כרבי יהודה דאמר דבר שאין מתכוין אסור. ואין כך הלכה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>ביצה שנולדה ביום טוב.</b> ביום טוב של אחר שבת עסקינן. וטעמייהו דבית הלל דאמרי לא תאכל, משום דכל ביצה דמתילדא האידנא מאתמול גמרה לה, ונמצאת שבת מכינה ליום טוב, והתורה אמרה (שמות ט״ז:ה׳) והיה ביום הששי והכינו, וסתם ששי חול הוא, חול מכין לשבת וחול מכין ליום טוב, דיום טוב נמי איקרי שבת, ואין יום טוב מכין לשבת ולא שבת מכינה ליום טוב. והכנה דביצה אע״ג דבידי שמים היא מקריא הכנה:
+<b>שאור בכזית.</b> לענין אכילה כולי עלמא לא פליגי דזה וזה בכזית, מדפתח הכתוב בשאור, שאור לא ימצא בבתיכם (שם י״ב), וסיים בחמץ, כי כל אוכל מחמצת, לומר לך זהו שאור זהו חמץ, כזה כן זה. כי פליגי לענין ביעור, בית שמאי סברי מדכתב רחמנא לתרווייהו שאור וחמץ, שמע מינה שיעורו של זה לא כשיעורו של זה, ולא ילפינן ביעור מאכילה. ובית הלל סברי ילפינן ביעור מאכילה:
+
+Mishnah 2
+
+<b>הכל מודים שהיא מותרת.</b> והוא שיודע בעובר שכלו לו חדשיו:
+<b>ואפרוח שיצא.</b> הכל מודים שהוא אסור, משום שרץ העוף:
+<b>השוחט חיה ועוף.</b> הבא לשחוט חיה ועוף ביום טוב, ימלך בבית דין כיצד יעשה:
+<b>בית שמאי אומרים.</b> בית דין מורים לו שישחוט לכתחלה ויחפור בדקר נעוץ שיש לו מבעוד יום, כלומר שיעקור אותו ממקום נעיצתו ויעלה עפר ויכסה בו. ומיירי כשהוא נעוץ בעפר תיחוח הראוי לכסות, שאינו מחוסר כתישה:
+<b>דקר.</b> יתד שנועצין בארץ. לשון וידקור את שניהם [במדבר כ״ה]:
+<b>שאפר כירה מוכן הוא.</b> לאו אמלתייהו דבית שמאי ובית הלל קאי, אלא מלתא באנפה נפשיה היא. והכי קאמר, ואפר כירה מוכן הוא, ולא שנו אלא שהוסק מערב יום טוב, אבל הוסק ביום טוב, אסור, דליכא למימר מאתמול דעתיה עלויה. ואם ראוי לצלות בו ביצה, שעדיין הוא רמץ חם, מותר לכסות בו. איידי דחזי להפוכי בו לצלות בו ביצה, שקיל ליה נמי ומכסה בו:  
+
+Mishnah 3
+
+<b>הפקר לעניים הפקר.</b> מי שהפקיר לעניים ולא לעשירים, דין הפקר יש לו, ואינו חייב בלקט שכחה ופאה ולא במעשרות, דכתיב בלקט ופאה (ויקרא י״ט:י׳) לעני ולגר תעזוב אותם, מה תלמוד לומר תעזוב אותם, לימד על עזיבה אחרת, דהיינו הפקר שהיא כזו, מה זו לעניים ולא עשירים, אף הפקר לעניים:
+<b>עד שיפקיר אף לעשירים כשמיטה.</b> דכתיב (שמות כ״ג:י״א) והשביעית תשמטנה ונטשתה, מה תלמוד לומר ונטשתה, לימד על נטישה אחרת, דהיינו הפקר, שהיא כשביעית, מה שביעית לעניים ולעשירים אף הפקר לעניים ולעשירים:
+<b>כל עומרי השדה של קב קב.</b> אם היו כל עומרי השדה כל אחד מהן קב ואחד של ארבעת קבין, ושכחו, הרי זה שכחה, יותר על כן אינו שכחה. וכן אם היו כל. העומרים שני קבין ואחד משמונה קבין, ושכחו, הרי זה שכחה, יתר על כן אינה שכחה:
+
+Mishnah 4
+
+<b>לגפה.</b> גדר אבנים סדורות זו על זו בלא טיט:
+<b>ולכלים.</b> כלי המחרישה:
+<b>בית שמאי אומרים אינו שכחה.</b> פלוגתייהו דבית שמאי ובית הלל בעומר שהחזיק בו להוליכו לעיר ונתנו בצד הגפה או בצד הגדיש ושכחו שם, שב״ש אומרים אינו שכחה, שהרי זכה בו, וב״ה אומרים שכחה. פירוש אחר, ב״ש אומרים אינו שכחה, אפילו בעומר שלא החזיק בו כלל לא הוי שכחה, דהואיל והניחו אצל דבר המסוים עתיד לזכרו. וב״ה אומרים שכחה, כל זמן שלא החזיק בו. ומודים ב״ה שאם החזיק בו ואח״כ שכחו שאינו שכחה:
+
+Mishnah 5
+
+<b>כרם רבעי.</b> שהוא צריך פדיון אם בא לאכלו חוץ לירושלים. והוא הדין לכל עץ מאכל:
+<b>אין לו חומש.</b> דלא כתבה תורה בו שהבעלים מוסיפין את החומש כדרך שכתבה במעשר שני:
+<b>ואין לו ביעור.</b> אינו חייב לבערו מן הבית בערב פסח של רביעית ושל שביעית כשמבער המעשרות כדכתיב (דברים כ״ו:י״ג) ביערתי הקודש מן הבית:
+<b>יש לו חומש ויש לו ביעור.</b> בית הלל ילפי קודש קודש ממעשר, מה מעשר יש לו חומש ויש לו ביעור, אף כרם רבעי יש לו חומש ויש לו ביעור. ובית שמאי לא ילפי קודש קודש ממעשר:
+<b>יש לו פרט ויש לו עוללות.</b> דכחולין חשבי ליה:
+<b>והעניים פודין לעצמן.</b> הפרט והעוללות שלקטו, ואוכלין אותן במקומן ומעלין הדמים לירושלים:
+<b>ובית הלל אומרים כולו לגת.</b> משום דילפי ממעשר, וסבירא להו מעשר שני ממון גבוה הוא, הלכך אין לעניים חלק בו, ודורכים העוללות עם שאר היין, והבעלים מעלין הכל לירושלים:
+
+Mishnah 6
+
+<b>מגולגלים.</b> כבושים במלח כדי למתקן:
+<b>אינו צריך לנקב החבית.</b> ואע״פ שהמוהל היוצא מהן צף על גבן, אינו מכשירן לקבל טומאה, דלא ניחא ליה באותו מוהל היוצא, ואנן בעינן משקה דניחא ליה, דכתיב (ויקרא י״א:ל״ח) וכי יתן מים על זרע, כתיב יתן, וקרינן יותן, מה יתן דניחא ליה אף יותן דניחא ליה:
+<b>צריך לנקב.</b> לעשות מעשה לגלות דעתיה דלא ניחא ליה באותו מוהל שיהיה צף על גבי הזיתים ורוצה הוא שיצא דרך נקב שעושה בחבית:
+<b>וסתמוה שמרים שהיא טהורה.</b> שכיון שנקבה, גלי דעתיה דלא ניחא ליה, ושוב אין אותו המוהל מכשירן לקבל טומאה:
+<b>אע״פ שהוא מנטף טהור.</b> אע״פ שהשמן נוטף מבשרו לאחר שטבל, טהור:
+<b>כדי סיכת אבר קטן.</b> אם לא נשאר מן השמן על בשרו אלא כדי סיכת אבר קטן, טהור. ויותר משיעור זה, טמא, בשביל השמן שנטמא בהטמאו ונשאר על בשרו וטמאהו. והשמן שעל בשרו לא טהר במקוה, שאין לך משקה מקבל טהרה במקוה אלא המים בלבד ע״י השקה:
+<b>בית שמאי אומרים כדי סיכת אבר קטן טהור.</b> טפי מהכי, טמא:
+<b>משקה טופח ומטפיח.</b> שיש לחלוחית בכף עד שכשיגע בכף אחרת ידבק בה לחלוחית גם היא. ואין הלכה כר׳ יהודה:
+
+Mishnah 7
+
+<b>בדינר ובשוה דינר.</b> ומשקל הדינר תשעים ושש שעורות כסף:
+<b>פרוטה.</b> חצי שעורה כסף:
+<b>איסר.</b> משקלו ארבעה גרעיני שעורה. ונקרא איטלקי, על שם שהיה מטבע היוצא באיטאליה:
+<b>בגט ישן.</b> כדמפרש ואזיל, שכתב לגרש את אשתו ואחר שנכתב הגט נתייחד עמה. בית שמאי סברי, לא אמרינן גזירה שמא יאמרו גיטה קודם לבנה, אם ישהה את הגט שנה או שנתים בין כתיבה לנתינה ויהיו לה בנים ממנו בתוך זמן זה ואח״כ יגרשנה בו, וכשיראו זמן הגט קודם ללידת הבן יהיו סבורים שנתן לה משעת כתיבה והוי פגם שיאמרו מן הפנויה נולד. ופסק ההלכה, לא יגרש אדם אשתו בגט ישן. ואם גירש והלך הבעל למדינה אחרת, תנשא בו לכתחלה:
+<b>ולנה עמו בפנדקי.</b> ויש שם עדי יחוד, ואין שם עדי ביאה. בית הלל סברי, הן הן עדי יחוד הן הן עדי ביאה, ואין אדם עושה בעילתו בעילת זנות כשיש יכולת בידו לבעול שלא לשם זנות, והרי קידשה בביאה. ובית שמאי סברי, לא אמרינן הן הן עדי יחוד הן הן עדי ביאה עד שיראו שנבעלה:
+
+Mishnah 8
+
+<b>מתירין את הצרות לאחין.</b> צרת ערוה מתירין אותה להתיבם לאחיו. דלית להו דרשא דאשה אל אחותה לא תקח לצרור דמשמע מיניה לא תקח לא היא ולא צרתה ולא צרת צרתה:
+<b>חלצו.</b> הצרות מן האחין:
+<b>בית שמאי פוסלין.</b> הצרות, מן הכהונה. שחליצתן חליצה:
+<b>ובית הלל מכשירין.</b> שחליצתן שלא לצורך היתה, והרי היא כחולצת מן הנכרי:
+<b>נתיבמו.</b> לאחין:
+<b>בית שמאי מכשירין.</b> אותם לכהנים, אם נתאלמנו מיבמיהן:
+<b>ובית הלל פוסלים.</b> שנבעלו לאסור להן, והנבעלת לאסור לה עשאה זונה, וזונה אסורה לכהן:
+<b>לא נמנעו.</b> ואע״פ שבני הצרות שנתיבמו כדברי בית שמאי ממזרים הם לדברי בית הלל, שהרי באיסור אשת אח הם עליהם, ואשת אח בכרת ובני חייבי כריתות ממזרים הם, אעפ״כ לא נמנעו בית הלל מלישא נשים מבית שמאי, לפי שהיו מודיעים להם אותם הבאות מן הצרות ופורשים מהם:
+<b>אלו על גב אלו.</b> משאילים כליהם אלו לאלו:
+
+Mishnah 9
+
+<b>מופנה.</b> שרוי בלא אשה:
+<b>מאמר.</b> קדושין. וביבמה אין תופסים אלא מדברי סופרים:
+<b>אשתו עמו.</b> דסברי בית שמאי בעלת מאמר היא חשובה ככנוסה, וכשנפלה אחותה לאחר כן לא מיתסרה משום אחות זקוקה:
+<b>והלה.</b> זו תצא אף מן החליצה, משום אחות אשה:
+<b>מוציא אשתו בגט.</b> דלא אלים מאמר לשוייה ככנוסה, וזו אוסרתה משום אחות זקוקה. וצריכה גט מפני המאמר דהוי קידושין במקצת ולא פקעי קידושין בלא גט. וצריכה חליצה, דהואיל ולא הוי מאמר קדושין גמורין עדיין זקוקה היא וצריכה חליצה לזיקתה. וברישא יהיב לה גיטה והדר חליץ לה:
+<b>אי לו.</b> אוי לו על אשתו שצריך להוציאה בגט:
+<b>ואי לו על אשת אחיו.</b> שהוא צריך לחלוץ לה:
+
+Mishnah 10
+
+<b>המדיר את אשתו מתשמיש המטה.</b> כגון שאמר יאסר הנאת תשמישך עלי. אבל הנאת תשמישי אסור עליך, לא מתסרא, דהא משועבד לה, דכתיב (שמות כ״א:י׳) ועונתה לא יגרע:
+<b>בית שמאי אומרים שתי שבתות.</b> אם הדירה שתי שבתות, תמתין, שכן מצינו ביולדת נקבה שטמאה שבועיים:
+<b>ובית הלל אומרים שבת אחת.</b> שכן מצינו בנדה שהיא טמאה שבעה, וגמרינן מידי דשכיח דהיינו הכעס שכועס אדם על אשתו ומדירה, דהוא מידי דשכיח, מנדה שהוא מידי דשכיח, לאפוקי יולדת נקבה דלא שכיח כולי האי. ובית שמאי סברי גמרינן מידי דהוא גרם לה, דהיינו נדר האיש שהוא גורם לה לשהות, מלידה שעל ידו באה לה, לאפוקי נדה דממילא קאתי לה. ויותר על שבת אחת לבית הלל או שתי שבתות לבית שמאי יוציא ויתן כתובה, ואפילו היה גמל שעונתו לשלשים יום, או ספן שעונתו לששה חדשים:
+<b>המפלת לאור שמונים ואחד.</b> שילדה נקבה, וליל שמונים ואחד שהיתה ראויה למחר להביא כפרתה הפילה:
+<b>בית שמאי פוטרים מן הקרבן.</b> מלידה שניה, אע״ג דלאחר מלאת הוא, הואיל ולילה היא ולא יצאה לשעה ראויה לקרבן, דלילה מחוסר זמן קרבן הוא, דכתיב (ויקרא ז׳:ל״ח) ביום צוותו, הלכך לענין קרבן כיום מלאת דמי:
+<b>ובית הלל מחייבין.</b> הואיל ולאחר מלאת הוא דהפילה:
+<b>סדין.</b> של פשתים:
+<b>בית שמאי פוטרין.</b> לפי שדרך סדין שלובשין אותו בלילה, וציצית שיש בו פתיל תכלת שהוא צמר צבוע בדם חלזון הוי כלאים בסדין של פשתים. וביום, שהוא מצותו, אתי עשה דציצית ודחי לא תעשה דלא תלבש שעטנז, אבל בלילה, שאין מצות ציצית נוהגת בלילה, דכתיב וראיתם אותו, פרט לכסות לילה, אי לביש ציצית בסדין, מיחייב משום לא תלבש שעטנז. וסברי בית שמאי גזרינן סדין בציצית אפילו ביום דלא מיחייב, גזירה משום כסות לילה דמיחייב משום כלאים. ובית הלל סברי לא גזרינן:
+<b>כלכלת השבת.</b> כלכלה מלאה פירות שייחדה לשבת:
+<b>בית הלל מחייבין.</b> במעשר מיד, אפילו קודם השבת, דכיון שייחדה לשבת הוקבעה מיד. וב״ש סברי דאין השבת קובעת אלא לאחר שתכנס:
+
+Mishnah 11
+
+<b>ואח״כ בא לארץ.</b> שאין נזירות נוהגת אלא בארץ, משום טומאת ארץ העמים. ומי שנדר נזירות בחוץ לארץ מחייבין אותו לעלות לארץ ישראל ולהיות נוהג שם נזירותו:
+<b>נזיר שלשים יום.</b> קנסינן ליה שיקיים סתם נזירות בא״י, שהוא שלשים יום:
+<b>נזיר בתחילה.</b> צריך לנהוג בא״י כמנין הימים שנדר בנזירות. והימים שנהג נזירות בחוץ לארץ כאילו לא נהג בהם נזירות כלל:
+<b>אלו מעידין שנדר שתים.</b> שתי נזירות:
+<b>ואלו מעידין שנדר חמש.</b> באותה שעה שאתם אומרים שנדר שתים אנו מעידים שנדר חמש נזיריות. והוא אומר שלא נדר כלל:
+<b>נחלקה העדות.</b> הואיל ומכחישות זו את זו נתבטלו דבריהם ואין כאן עדות כלל:
+<b>ובית הלל אומרים יש בכלל חמש שתים.</b> ויהיה נזיר שתים:
+
+Mishnah 12
+
+<b>אדם שהוא נתון תחת הסדק.</b> אכסדרה שנסדקה תקרתה ונחלקה לשנים, וכלים מצד זה וטומאה מצד זה, הכלים טהורים, שאויר הסדק מפסיק וגורם שאין הטומאה עוברת לצד השני. ואם אדם נתון שם בארץ ברצפת האכסדרה כנגד הסדק:
+<b>בית שמאי אומרים אינו מביא את הטומאה.</b> שאין מביא את הטומאה אלא דבר שיש בו חלל טפח:
+<b>ובית הלל אומרים אדם חלול הוא.</b> ואע״פ שבני מעיו בתוכו, חלל שבתוך הגוף חשיב חלל טפח:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>רבי יהודה אומר.</b> דם נבילות בית שמאי מטהרין. לגמרי, דלא חשיב כנבילה:
+<b>ביצת נבילה.</b> כגון שנתנבלה בשחיטה. ונמצאו בה ביצים לאחר שחיטה:
+<b>אם כיוצא בה נמכרת בשוק.</b> שקליפתה קשה ונגמרת כשאר ביצים הנמכרות בשוק:
+<b>ואם לאו.</b> שאינה נגמרת:
+<b>אסורה.</b> דכבני מעיה היא חשובה:
+<b>דם נכרית בית שמאי מטהרים.</b> דכתיב בפרשת זב (ויקרא ט״ו:ב׳) דברו אל בני ישראל, בני ישראל מטמאים בזיבה ואין הנכרים מטמאים בזיבה, ורבנן גזור עלייהו שיהיו כזבים לכל דבריהן. בית שמאי סברי, כי גזור רבנן ברוקה ומימי רגליה שהן מצויין תדיר, אבל דם הזיבה שאין מצוי כל כך לא גזרו בה רבנן, עבדו רבנן היכרא ולא טמאו דם זיבה של נכרית כדי שידעו דטומאת הנכרי דרבנן היא, כי היכי דלא נשרפו עלה תרומה וקדשים:
+<b>כרוקה וכמימי רגליה.</b> דם הנכרית מטמא כרוקה וכמימי רגליה, דהיינו לח ולא יבש. וזו ההיכרא בלבד עשו לה, שאם היתה טומאה דאורייתא היה הדם מטמא לח ויבש, עכשיו שאין מטמא אלא לח מכירים דטומאה דרבנן היא:
+<b>ודם טהרה של מצורעת.</b> דם טוהר שראתה המצורעת שילדה, לאחר שבעה לזכר ושבועיים לנקבה:
+<b>בטובה.</b> שהאוכל מחזיק טובה לבעל הפירות שהאכילהו מפירותיו:
+<b>ושלא בטובה.</b> שאינו מחזיק לו טובה:
+<b>אין אוכלים בטובה </b> שאסור להחזיק טובה לבעלים, דרחמנא אפקרינהו:
+<b>החמת.</b> כמין נאד של עור שניקב וצררו:
+<b>צרורה עומדת.</b> אינה מקבלת טומאה אלא אם כן היא צרורה, כלומר שהיתה קשורה ונקמט העור ונתקשה על המקום הצרור עד שהוא עומד מאליו ומחזיק מה שמשימין בתוכו:
+<b>אע״פ שאינה צרורה.</b> שלא נקמט העור מאליו ולא נתקשה על מקום הקשר, הואיל וקשרו ומחזיק, הרי זה מקבל טומאה:  
+
+Mishnah 2
+
+<b>העוף עולה עם הגבינה.</b> שאין איסורו אלא מדברי סופרים:
+<b>לא עולה.</b> גזירה שמא יעלה גבינה עם בשר בהמה באלפס רותח, דהוא אסור מן התורה דהיינו מבשל:
+<b>ובית הלל אומרים אין תורמין.</b> מי שיש לו שמן שחייב להפריש ממנו תרומה וזיתים שחייב להפריש מהן תרומה, אינו יכול לתרום מן הזיתים כפי השיעור שיש לו לתרום מן הזיתים ומן השמן ולפטור השמן בתרומת הזיתים, דכתיב (במדבר י״ח) כדגן מן הגורן, מן הגמור על הגמור ולא ממה שאינו גמור על הגמור:
+<b>הזורע ארבע אמות בכרם.</b> שהוא השיעור שצריך אדם להרחיק הזרע מן הכרם, והזורע בתוך שיעור זה קידש שורה אחת של כרם, כדכתיב (דברים כ״ב) פן תקדש המלאה וגו׳ ותבואת הכרם. וסבירא להו לבית שמאי דשורה אחת קרויה כרם. ובית הלל סברי דאין נקרא כרם פחות משתי שורות, וכי קאמר רחמנא דתבואת הכרם קדשה, שתי שורות של כרם קאמר:
+<b>המעיסה.</b> קמח שנתנוהו על גבי מים רותחים ומתבשל ומתעבה שם. בית שמאי פוטרים מחלה. ובית הלל מחייבים. ופסק הלכה בזה כתבנו בריש חלה:
+<b>חרדלית.</b> כמו הר דלית. זרם מים הבא מדליו של הר, כלומר מגובה ההר. ואפילו אין מתחלתן ועד סופן אלא ארבעים סאה מטבילין בהן לבית שמאי. ובית הלל אומרים אין מטבילין עד שיהו ארבעים סאה במקום אחד, שאין חרדלית מטהרת אלא באשבורן:
+<b>כפורש מן הקבר.</b> וצריך הזאה שלישי ושביעי. ולא נחלקו בית שמאי ובית הלל אלא בערל נכרי שמל ביום ארבעה עשר, דבית להלל סברי גזירה שמא יטמא לשנה הבאה ויאמר אשתקד לא טהרתי מכל טומאה עד ארבעה עשר וטבלתי ואכלתי, השתא נמי אטבול ואוכל, ולא ידע דאשתקד נכרי היה ולא מקבל טומאה עכשיו ישראל הוא ומקבל טומאה. ובית שמאי סברי לא גזרינן. אבל ערל ישראל, דברי הכל טובל ואוכל פסחו לערב:
+
+Mishnah 3
+
+<b>קהלת אינו מטמא את הידים.</b> מפני שחכמתו של שלמה היא ולא ברוח הקודש נאמרה:
+<b>מטמא את הידים.</b> דסברי אף קהלת ברוח הקודש נאמרה, הלכך מטמא את הידים כשאר כתבי הקודש:
+<b>שעשו מצותן.</b> לאחר שהזו אותם על הטמא וטהר בהם, אם נטפו מגופו על גבי אדם או על גבי כלים:
+<b>הקצח.</b> זרע שחור שקורין לו נייל״ו בלע״ז. ורגילים לתת אותו בלחם, שהרגיל בו אינו בא לידי כאב לב:
+<b>בית שמאי מטהרין.</b> דלא חשיב אוכל:
+<b>ובית הלל מטמאין.</b> כיון דרגילין לתת אותו באוכלים חשיב אוכל:
+<b>וכן למעשרות.</b> כמו שנחלקו בטומאה כן נחלקו למעשרות, שהמטמאו טומאת אוכלים מחייבו במעשרות:
+
+Mishnah 4
+
+<b>דם יולדת.</b> ששהתה שבוע לזכר ושבועיים לנקבה ולא טבלה:
+<b>בית שמאי אומרים כרוקה וכמימי רגליה.</b> שמטמאים לחים ואין מטמאים יבשים, אף דמה מטמא לח ואינו מטמא יבש. ואינו חשיב כדם נדה שמטמא לח ויבש:
+<b>ובית הלל אומרים מטמא לח ויבש.</b> כל זמן שלא טבלה כדם נדה הוא חשב, ואע״פ שהוא בתוך ימי טוהר:
+<b>ומודים ביולדת בזוב.</b> שצריכה לספור שבעה ימים נקיים כדין כל שאר זבות, שאם לא ספרה ולא טבלה וראתה דם בתוך ימי טוהר, שהוא מטמא לח ויבש, דדם זיבה הוא חשיב כל זמן שלא ספרה ולא טבלה:
+
+Mishnah 5
+
+<b>חולצות ולא מתיבמות.</b> דכיון דתרוייהו זקוקין להאי ולהאי, קמא דמיבם פגע באחות זקוקתו דהויא כאשתו:
+<b>משום בית שמאי יקיימו ובית הלל אומרים יוציאו.</b> בגמרא ביבמות פרק ד׳ אחין מפכינן לה, ב״ש אומרים יוציאו וב״ה אומרים יקיימו. וכן הלכה שאם קדמו וכנסו יקיימו:
+
+Mishnah 6
+
+<b>שער פקודה.</b> לשון פקדון, שהפקידה הבהרת את השער בעור הבשר והלכה לה, כגון שהיתה בו בהרת ובה שער לבן, הלכה הבהרת והניחה לשער לבן במקומו, ואח״כ חזרה הבהרת. עקביא בן מהללאל מטמא, כיון שנהפך שער לבן בבהרת אע״פ שזו הבהרת שהיא עכשיו אינה אותה שהפכה אותו לשער לבן, טמא:
+<b>וחכמים מטהרין.</b> דכתיב (ויקרא י״ג:י׳) והיא הפכה שער לבן, שהפכתו היא ולא שהפכתו חברתה:
+<b>ודם הירוק.</b> עקביא בן מהללאל מטמא, דסבר כקרן כרכום היה שהוא מן הדמים הטמאים אלא שלקה:
+<b>היה מתיר שער בכור בעל מום שנשר.</b> הצמר שנשר מן הבכור בעל מום, היה מתירו בהנאה לכהן:
+<b>וחכמים אומרים.</b> דאי שריית ליה צמר הנושר מחיים, אתי לאשהויי לבכור כדי שישיר צמרו כל שעה, ואתו בה לידי תקלה שיגזוז ויעבוד בו, ופסולי המוקדשים אסירי בגיזה ועבודה, דכתיב (דברים י״ב:ט״ו) תזבח ואכלת בשר, תזבח ולא גיזה וכו׳. ועקביא שרי, דמגו דמהניא שחיטה לצמר המחובר בו להתירו לאחר שחיטה, מהני נמי לצמר התלוש ומונח בחלון:
+<b>אין משקין.</b> מי סוטה:
+<b>לא את הגיורת ולא את המשוחררת.</b> דכתיב (במדבר ה׳:כ״א) לאלה ולשבועה בתוך עמך, פרט לאלו שאינן בתוך עמם:
+<b>דוגמא השקוה.</b> מפני שהיו דוגמתה, כלומר גרים כמותה לפיכך השקוה, ולא מן הדין. פירוש אחר, דוגמא השקוה, עשו דוגמא ודמיון והראו לה כאילו משקים אותה מי המרים, אבל לא השקוה:
+<b>ונדוהו.</b> לפי שזלזל בכבודן של שמעיה ואבטליון:
+<b>שאין עזרה ננעלת.</b> בערבי פסחים כשנכנסים לשחוט פסחיהם. דאמרינן נכנסה כת ראשונה ננעלו דלתות העזרה וכו׳, וכן בכת שניה וכן בכת שלישית, לא היה נמצא בכל העזרה מוכתר בענוה וביראת חטא כעקביא בן מהללאל:
+<b>שפקפק.</b> שזלזל:
+<b>סוקלים את ארונו.</b> לאו דוקא סוקלים, אלא מניחים אבן בלבד להיכר שחביריו היו בדילים ממנו:
+
+Mishnah 7
+
+<b>בארבעה דברים.</b> שער פקודה ודם הירוק ושער בכור התלוש והשקאת גיורת ומשוחררת:
+<b>מוטב להניח דברי היחיד.</b> משום דהוא נמי מרבים קבל והוו דבריו כדברי רבים, משום הכי קאמר מוטב להניח וכו׳. דאי לאו הכי מאי מוטב דקאמר, והלא דאורייתא היא, דכתיב (שמות כ״ג:ב׳) אחרי רבים להטות, וחייב להניח דברי היחיד בעל כרחו. אלא טעמא דאמר מוטב ולא אמר חייב, משום דאף הוא מרבים קבל כדפרישית. ואין הלכה כעקביא בן מהללאל בכל ארבעה דברים הללו:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>רבי יהודה בן בבא העיד.</b> שממאנים את הקטנות. כגון שני אחים נשואים שתי אחיות יתומות, אחת גדולה ואחת קטנה, מת בעלה של גדולה ונמצאת זקוקה ליבם בעל הקטנה, ודוחה זיקתה את נשואי אחותה הקטנה ואוסרתה עליו, שאין נישואי קטנה כלום, מלמדים את הקטנה שתמאן בו, ומיאון עוקר נשואים הראשונים, ומותר ליבם הגדולה. וכן יש אחרת כיוצא בזו במסכת יבמות פרק בית שמאי:
+<b>ושמשיאין את האשה.</b> שהלך בעלה למדינת הים ובא עד אחד בלבד ואמר שמת, משיאין אותה על פיו:
+<b>ושנסקל תרנגול שהרג את הנפש.</b> שנקר מוחו של תינוק. ואע״ג דכי יגח שור כתיב, אחד שור ואחד כל בהמה חיה ועוף, שכל מקום שנאמר שור אנו למדין שור שור משבת, מה להלן הוא הדין לכל בהמה חיה ועוף, אף כאן הוא הדין לכל בהמה חיה ועוף:
+<b>ועל היין בן ארבעים יום.</b> ומקמי הכי פסול, דהוה ליה יין מגתו:
+<b>שקרב בארבע שעות.</b> שפעם אחת בימי מלכות יון לא היו להם כבשים לתמידין ונשתהו להקריב התמיד, עד שהאיר הקב״ה את עיניהם ומצאו שני טלאים מבוקרים בלשכת הטלאים, והקריבו תמיד של שחר בארבע שעות ביום:
+
+Mishnah 2
+
+<b>על אבר מן המת.</b> שאין בו כזית. דכזית מן המת לעולם מטמא לדברי הכל כמת עצמו. ולא נחלקו אלא על אבר קטן שאין בו כזית:
+<b>לא אמרו.</b> איברים אין להם שיעור, אלא על אבר מן החי, אבל אבר מן המת שעורא בעי לטמויי:
+<b>מרובה טומאת החיים.</b> השתא פריך על קל וחומר, והכי קאמר, דין הוא שיהא אבר מן החי מטמא בכל שהו אע״פ שאין אבר מן המת מטמא בכל שהוא, שכן מצינו שמרובה טומאת החיים מטומאת המתים:
+<b>שהחי.</b> דהיינו הזב כשהוא חי:
+<b>עושה משכב ומושב.</b> כל כלים שתחתיו ואפילו הן מאה, לטמא אדם לטמא בגדים, כדכתיב (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו יכבס בגדיו:
+<b>ועל גביו מדף.</b> כל הכלים שעל גבי הזב אפילו הן מאה זה על גב זה טמאים טומאת מדף, דהיינו טומאה קלה, שאינן מטמאין אדם וכלים כמו משכב ומושב שהן תחתיו, אבל מטמאים אוכלים ומשקים. ומדף הוא לשון קול עלה נדף (ויקרא כ״ו:ל״ו) כלומר טומאה קלה. פירוש אחר, לשון ריחו נודף, שריח טומאת הזב הולכת למרחוק לטמא כל הכלים שעל גביו אע״פ שלא נגע בהם:
+<b>מה שאין המת מטמא.</b> דכלים שתחתיו של מת אין טמאים אלא ראשון ושני ושלישי בלבד, מדין מגע. שהכלי שנגע במת הרי הוא כמת, ועושה הכלי שנגע בו אב, והשלישי שנגע בו נעשה ראשון, ותו אינן מטמאין כלים, דאין כלים מקבלים טומאה אלא מאב הטומאה. וכן כלים שעל גביו של מת אינן טמאים אלא ראשון שני ושלישי בלבד מדין מגע, ולא מדין משכב ומושב:
+
+Mishnah 3
+
+<b>כזית בשר הפורש מאבר מן החי.</b> אבר שפירש מן האדם החי, דינו שהוא מטמא כל זמן שהוא אבר שלם, במגע ובמשא ובאוהל כמת עצמו, דכתיב (במדבר י״ט) בחלל חרב או במת, אבר שהבדילתו החרב מן החי הרי הוא כמת. והבשר הפורש מן החי אינו מטמא עד שיהיה אבר שלם. וכשפירש כזית בשר מאבר מן החי, ר׳ אליעזר מטמא כדמפרש טעמא ואזיל:
+<b>עצם כשעורה</b> מן המת, מטמא במגע ובמשא ואינו מטמא באוהל, דכתיב (שם) ועל הנוגע בעצם, והלכה למשה מסיני שהוא מטמא בכשעורה. וכשפירש מאבר מן החי ר׳ נחוניא מטמא וכו׳:
+<b>מצינו אבר מן החי כמת שלם.</b> כדילפינן מקרא בחלל חרב או במת:
+<b>אם טימאת כזית בשר הפורש מן המת.</b> כלומר דין הוא שכזית בשר הפורש מן המת יהא טמא, שכן יש בו חומרא אחרת, שעצם כשעורה הפורש ממנו נמי טמא:
+<b>אבל נטמא כזית בשר הפורש מאבר מן החי.</b> בתמיה. שהרי אין בו זאת החומרא:
+<b>שכן טיהרת עצם כשעורה הפורש ממנו.</b> דהא תנן לעיל עצם כשעורה הפורש מאבר מן החי ר׳ אליעזר ור׳ יהושע מטהרין. ומדברי עצמו עשו פרכא למה מצינו שהביא, וכן לרבי נחוניא:
+<b>שהבשר נוהג בנבילות ובשרצים וכו׳</b> דכתיב (ויקרא י״א) והנוגע בנבלתם, בנבלתם ולא בעצמות ולא בקרנים ולא בטלפים, אלמא אין העצמות מטמאים משום נבילה:
+<b>אבר שיש עליו בשר כראוי.</b> אבר אינו מטמא אלא אם כן יש בו בשר וגידים ועצמות, דכתיב (במדבר י״ט) או בעצם אדם, מה אדם שיש בו בשר וגידים ועצמות, אף כל שיש בו בשר וגידים ועצמות. ואם חסר מן הבשר שהיה עליו ונשאר בו בשר כראוי שיעלה ארוכה ויבריא אם היה מחובר באדם חי, מטמא משום אבר. והיינו דקאמר חסר הבשר טמא. אבל אם נחסר כל שהוא מן העצם שבאבר, שוב אינו מטמא משום אבר. והיינו דקאמר חסר העצם טהור, כלומר טהור משום אבר אבל טמא משום בשר, ואם כן מצינו שמרובה טומאת בשר מטומאת עצם:
+<b>והוא כברייתו.</b> בשר וגידים ועצמות:
+<b>כזית בשר מטמא במגע ובמשא ובאוהל.</b> אמרו לפי שתחלת ברייתו של אדם כזית, לפיכך שיעור טומאתו בכזית:
+<b>ורוב עצמות.</b> רוב מנין עצמותיו של אדם, שמנין עצמותיו של אדם רמ״ח, נמצא הרוב מאה ועשרים וחמשה:
+<b>חסר הבשר.</b> משיעור של כזית:
+<b>טהור.</b> גמור מלטמא, לא במגע ולא במשא ולא באוהל:
+<b>חסר רוב עצמות מטמא במגע ובמשא.</b> דעצם כשעורה מטמא במגע ובמשא ואינו מטמא באוהל, אלמא מרובה טומאת עצמות מטומאת בשר, דאילו עצמות כשנחסרו משיעורן עדיין נשאר בהן טומאה, ובשר כשנחסר משיעורו טהור גמור:
+<b>רוב בנינו.</b> כגון שתי שוקים וירך אחד. וכל בנינו של אדם הן שתי שוקים והירכים והצלעות והשדרה:
+<b>אע״פ שאין בהן רובע.</b> דרובע קב עצמות של מת מטמאים באוהל אע״פ שאין בהם רוב מנין ולא רוב בנין. וכן רוב מנין או רוב בנין מטמאים אע״פ שאין בהן רובע. אבל בשר כשהוא פחות מכזית אין לך בו דבר שיביא לו את הטומאה:
+<b>אם אמרתם במת שיש בו רוב ורובע ורקב.</b> דין הוא שכזית בשר ועצם כשעורה הפורשים מן המת שיהיו טמאים, שכן יש במת חומרות של רוב ורובע ורקב:
+<b>תאמרו בחי שאין בו</b> חומרות הללו, שאינו דין שיהיו לא כזית בשר ולא עצם כשעורה הפורשים מאבר מן החי טמאים אלא טהורים. והלכה כר׳ יהושע:
+<b>ורקב.</b> גופו של מת כשכלה לחותו ונעשה כמין עפר, זהו רקב שמטמא כמלוא תרוד. ושיעורו מלא חפנים של אדם בינוני. ואין מלא תרוד רקב מטמא אלא מן המת שנקבר ערום בארון של שיש ומכוסה בכסוי של שיש, עד שנודע בודאי שאין בו תערובת רקבון של בגד או של עץ או עפר אחר. אבל מת שנקבר בכסותו או בארון של עץ או בעפר, אין לו רקב. וכן מת שנקבר חסר אבר אין לו רקב:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>העיד רבי יהושע.</b> פדיון פטר חמור שמת. שה שהפרישו לפדיון פטר חמור ומת:
+<b>כחמש סלעים.</b> של פדיון הבן שחייב באחריותן:
+<b>כפדיון מעשר שני.</b> דאם אבד אינו חייב באחריותו, דההוא בסף חייביה רחמנא לאכול בירושלים, והא אזל ליה. וטעמא דרבי אליעזר, שכן מצינו שהקיש הכתוב פטר חמור לבכור אדם, שנאמר (שמות ל״ד:כ׳) ופטר חמור תפדה בשה וגו׳ וכל בכור בניך תפדה:
+<b>וחכמים אומרים.</b> אמר קרא (במדבר י״ח:ט״ו-ט״ז) אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה, לפדייה הקשתיו ולא לדבר אחר:  
+
+Mishnah 2
+
+<b>לא פסלו את צירן.</b> דהקלו בציר של חגבים טמאים שאינו אוסר תערובתו, מפני שאין להם דם ואינו אלא לחלוחית בעלמא. וזו היתה משנה ראשונה. ועדותו של ר׳ צדוק הוסיף על משנה ראשונה לומר שהוא טהור, דלא מבעיא דאינו אוסר את תערובתו אלא אפילו הוא עצמו טהור:
+
+Mishnah 3
+
+<b>על זוחלין שרבו על הנוטפים.</b> זוחלין הן כגון נהרות שהם נגרים על גבי קרקע. לשון זוחלי עפר (דברים ל״ב:כ״ד). ודינן כמעיין שהן מטהרים בזוחלין ובכל שהן, והן כשרים לקדש בהן מי חטאת ולטבילת זבים.
+<b>נוטפים.</b> הן כגון מי גשמים, ודינן כמקוה לטהר בארבעים סאה ובאשבורן, ופסולים למי חטאת, שאינן מים חיים, וכן לטבילת זבין. וכשנתערבו זוחלין בנוטפין ורבו הזוחלין, דינן כזוחלין, וכשרים לקדש בהן מי חטאת ולטבילת זבים, ומטהרים בזוחלים ובכל שהן:
+<b>בבירת הפליא.</b> שם מקום:
+
+Mishnah 4
+
+<b>בעלה אגוז.</b> הקליפה החיצונה של אגוז, דהיינו הקליפה הירוקה כשהיא לחה. אם עשאה כמין מרזב להיות המים הזוחלים נכנסים בה ומקלחים ממנה לחוץ, דין זוחלים יש למים המקלחים ממנה, והם כשרים למי חטאת ולטבילת זבים וכו׳. ולא אמרינן הואיל ונכנסו בתוך קליפה זו שיש לה בית קבול ומשם מקלחין לחוץ שוב לא יהיה להם דין זוחלים, לפי שאותה קליפה אינה חשובה כלי:
+<b>לפני לשכת הגזית.</b> סנהדרי גדולה שיושבים בלשכת הגזית:
+
+Mishnah 5
+
+<b>קלל של חטאת.</b> כלי חרס שאפר פרה מונח בו. תרגום וכדה על שכמה (בראשית כ״ד) וקולתה על כתפה:
+<b>שנתנו על גבי השרץ.</b> ולא נטמא הכלי שאפר הפרה בתוכו, דהא אין כלי חרס מיטמא מגבו, אע״פ כן האפר טמא, משום דמונח במקום טמא, והתורה אמרה (במדבר י״ט) והניח מחוץ למחנה במקום טהור:
+<b>שר׳ אליעזר מטהר.</b> דסבר הואיל והכלי שהאפר בתוכו טהור הוא, שפיר קרינא ביה מקום טהור. ואין הלכה כר׳ אליעזר:
+<b>על מי שנזר שתי נזירות סתם.</b> וכל סתם נזירות שלשים יום:
+<b>שאם גלח את הראשונה יום שלשים.</b> דלכתחלה לא מבעיא ליה לגלח אלא יום שלשים ואחד, כדי שתהיה נזירות שלשים יום גמורים. ואם גלח יום שלשים, עלתה לו נזירות, דאמרינן מקצת היום ככולו:
+<b>ואם גלח יום ששים חסר אחד יצא.</b> שיום שלשים של נזירות ראשונה עולה לכאן ולכאן, וכיון שיום שלשים של ראשונה נמנה גם מן הנזירות השניה, נמצאו שלשים יום של נזירות שניה כלים בששים חסר אחד:
+
+Mishnah 6
+
+<b>ולד שלמים לא יקרב שלמים.</b> אלא כונסו לכיפה ומת. משום גזירה, דאי אמרת ולד שלמים יש לו תקנה, אתי לאשהויי לאם עד שתלד ויגדל עדרים מן הולדות ואתי בהו לידי גיזה ועבודה: 
+<b>ואכלנו ולדה שלמים בחג.</b> בחג השבועות קאמר. שאם היה ממתין ומצפה לחג הסוכות, נמצא עובר בעשה, שנאמר (דברים י״ב:ה׳-ו׳) ובאת שמה והבאתם שמה, דמשמע ברגל ראשון שתבא שמה הבא כל נדרים שעליך. מיהו בלאו דלא תאחר אינו עובר עד שיעברו עליו שלש רגלים:
+
+Mishnah 7
+
+<b>ארוכות של נחתומים.</b> פשוטי כלי עץ שהנחתומים עורכים שם ככרות של לחם בשעה שעושין הפת. ארוכות, כמו ערוכות:
+<b>שהן טמאות.</b> מדרבנן דנהי דמן התורה פשוטי כלי עץ אין מקבלין טומאה, רבנן גזור עליהו, כדמוכח במסכת כלים פרק ב׳:
+<b>שר׳ אליעזר מטהר.</b> דסבר לא חשיבי כלים כלל, ואפילו כפשוטי כלי עץ לא הוו. ואין הלכה כרבי אליעזר:
+<b>שחתכו חוליות.</b> שחתכו לתנור ברחבו לחוליות והניח חוליא על גבי חוליא ונתן חול בין חוליא לחוליא וטח אותו בטיט ועשה לו טפילה של טיט סביב לעבותו לשמור חומו כדרך שעושים לתנורים:
+<b>שר׳ אליעזר מטהר.</b> דכיון דיש חול בין הסדקין, כשבור דמי. וחכמים מטמאים, שהטפילה עושה את כולו אחד ומחברת את הסדקים, ואע״פ שיש חול בין חוליא לחוליא. ואין הלכה כרבי אליעזר:
+<b>שמעברין את השנה בכל אדר.</b> עד כ״ט באדר יש זמן לב״ד לומר מעוברת השנה, והחודש הבא הוא אדר שני. אבל ביום שלשים לאדר אין יכולים לעבר את השנה, הואיל וראוי לקבעו ניסן. כמפורש בפסחים פרק מקום שנהגו (פסחים דף נ״ו):
+<b>על תנאי.</b> אם ירצה הנשיא תהיה מעוברת ואם לאו לא תהיה מעוברת:
+
+Mishnah 8
+
+<b>מוסף היורה של שולקי זיתים.</b> דרך שולקי זיתים וצבעים, שיש להם יורות גדולות ועושים להם תוספת טיט על שפתם שיעלו בה המים בעת רתיחתם. ושל שולקי זיתים טמא, לפי שאותה תוספת צריכה לכלי ומשתמשין בה, והתורה אמרה גבי תנור וכירים (ויקרא י״א:ל״ה) וטמאים יהיו לכם. ודרשינן לכם, כל שבצרכיכם, כלומר הדבר מן הכלי שאתם צריכים לו ומשתמשין בו הוא שמקבל טומאה:
+<b>ושל צבעים טהור.</b> שאין הצבעים משתמשים באותה תוספת לפי שיראים שמא יפסד צבעם:
+
+Mishnah 9
+
+<b>על החרשת שהשיאה אביה.</b> אע״ג דהויא אשת איש גמורה שהרי קיבל אביה קידושיה כשהיא קטנה, אפילו הכי יוצאה בגט ומקבלת את גיטה כשהיא חרשת, ואע״פ שאין לה דעת, לפי שהאשה מתגרשת בעל כרחה הלכך לא בעינן דעתה:
+<b>ועל קטנה בת ישראל שנישאת לכהן.</b> והיא יתומה דלא היו נשואיה אלא מדרבנן. שאוכלת בתרומה, דרבנן. ולא גזרינן תרומה דרבנן אטו תרומה דאורייתא:
+<b>מריש.</b> קורה:
+<b>בירה.</b> בית גדול:
+<b>מפני תקנת השבים.</b> שאם אתה מצריכו לקעקע בירתו ולהחזיר מריש עצמו, ימנע מלעשות תשובה:
+<b>שלא נודעה לרבים.</b> שהיא גזולה:
+<b>שהיא מכפרת.</b> ואין צריך להביא אחרת:
+<b>מפני תיקון מזבח.</b> שלא יהיו כהנים עצבים שאכלו חולין שנשחטו בעזרה, ונמצא מזבח בטל שנמנעים מלעבוד עבודה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>העיד רבי יהושע על דם נבילות שהוא טהור.</b> מלטמא כנבילה בכזית. אבל מטמא ברביעית. שאין לך דבר שיטמא דמו כבשרו אלא השרץ בלבד. ולעיל [ריש פרק ה׳] דתנן דם נבלות בית שמאי מטהרין, לגמרי היו בית שמאי מטהרים. ובית הלל מטמאין, אבל לא כנבילה שמטמא בכזית, אלא ברביעית:
+<b>שנגע טמא במקצתו שטימא את כולו.</b> מעלה עשו בקודש ובאפר חטאת, שאע״פ שהם גופים חלוקים אם מונחים בתוך כלי אחד ונגע דבר שהוא מטמא לקודש במקצתן, נטמאו כולן, שהכלי מצרפן להחשיבן כאילו הן גוף אחד. ואסמכוה אקרא דכתיב (במדבר ז׳) כף אחת עשרה זהב מלאה קטורת, הכתוב עשה לכל מה שבכף אחת:
+<b>הוסיף ר׳ עקיבא.</b> דאילו מעדותו של ר׳ שמעון בן בתירא לא שמענו אלא על הטמא, ובא רבי עקיבא והוסיף אפילו טבול יום שאינו מטמא אלא פוסל בלבד, אם נגע במקצתן פסל את כולן. ורמב״ם פירש, דמעדותו של ר׳ שמעון לא שמענו שמצרף אלא כלי שיש לו תוך, אבל כלי שאין לו תוך לא שמענו שמצרף, ובא ר׳ עקיבא והוסיף שאפילו סולת וקטורת ולבונה וגחלים שאינן בתוך כלי, אלא צבורים ומונחים על לוח או דף שאין לו תוך, הרי הן כאילו מונחים בתוך כלי, ונעשים כאילו הן גוף אחד:
+<b>והגחלים.</b> אותן שכהן גדול חותה במחתה ביום הכיפורים. אם נגע טבול יום במקצתן, נפסלו כולן. ומעלה עשו בהן. שאין הגחלים בני קבולי טומאה:
+
+Mishnah 2
+
+<b>קטנה בת ישראל.</b> והיא יתומה, כדפרישנא בשלהי פרקין דלעיל. והוסיף כאן כשנכנסה לחופה אע״פ שלא נבעלה. דמעדות דלעיל לא שמענו שאוכלת בתרומה אלא כשנבעלה:
+<b>שהורהנה.</b> שנתמשכנה בידי נכרים:
+<b>ועדיה.</b> אותן שהעידו שהורהנה:
+<b>האמינו שלא נסתרה ושלא נטמאה.</b> ודוקא לזאת שעדיה מעידים עליה שלא נטמאה, הוא דאמרי רבנן האמינו לה, ושלא כדין ריחקוה בני משפחתה. אבל אם אין לה עדים, כל אשה שנחבשה על ידי ממון בזמן שיד הנכרים תקיפה, אסורה לבעלה כהן, לא שנא הורהנה מדעתה ולא שנא נחבשה:
+
+Mishnah 3
+
+<b>אלמנת עיסה.</b> משפחה אחת שנתערב בה ספק חלל, כל אחד מבני המשפחה ספק אם הוא אותו ספק שנתערב בהן אם לאו. ואשה שנישאת לאחד מבני אותה משפחה ומת בעלה, היא קרויה אלמנת עיסה, שכמו שהעיסה נלושה ומעורבת, כך זאת האשה מעורבת מספיקות. ספק אם בעלה הוא אותו ספק חלל, ואפילו אם הוא אותו ספק חלל שמא אינו חלל לפי האמת. ור׳ יהושע מכשיר. אותה לכהונה, שיש כאן ספק ספיקא ולקולא. ורבן גמליאל סבר אע״ג דבעלמא ספק ספיקא לקולא, הכא שאני, דמעלה עשו ביוחסין:
+<b>שהעיסה כשרה לטמא ולטהר.</b> כלומר שהמשפחה שנתערב בה ספק חלל הרי היא בחזקת כשרות כשאר המשפחות המיוחסות, וכמו ששאר המשפחות אומרות זו טמאה ומתרחקים ממנה וזו טהורה ומקרבים אותה, כך משפחה זו שנטמע בה ספק חלל, אין יכולים לומר הואיל ונטמא בה ספק אין צריכים יותר לבדוק כשנושאים נשים איזו נטמאה ואיזו טהורה, כדי לרחק הטמאה ולקרב הטהורה:
+<b>קבלנו עדותכם.</b> נאמנים אתם בעינינו ומאמינים אנו שכך שמעתם:
+<b>שלא להושיב ב״ד על כך.</b> להתיר אלמנת עיסה לכתחלה:
+<b>הכהנים שומעים לכם לרחק.</b> אם תאמרו אסורה:
+<b>אבל לא לקרב.</b> אם תאמרו מותרת. ופסק הלכה, שאלמנת עיסה אסורה להנשא לכהונה לכתחלה, ואם נישאת לא תצא:  
+
+Mishnah 4
+
+<b>איל קמצא.</b> מין חגב הוא. תרגום כחגבים, כקומצין:
+<b>דכן.</b> טהור ומותר באכילה:
+<b>ועל משקה בית מטבחייא.</b> הדם והמים שהם בבית המטבחים שבעזרה:
+<b>דאינון דכיין.</b> איכא מאן דאמר דכיין טהורים לגמרי. דטומאת משקין לאו דאורייתא אלא רבנן הוא דגזור בהו טומאה, ובהני לא גזור. ואיכא למ״ד דכיין טהורים מלטמא אחרים, אבל טומאת עצמן יש להן, דיש למשקין טומאה מן התורה להטמא ולא מצו רבנן לטהר מה שטמאה התורה:
+<b>ודיקרב במיתא מסאב.</b> הכי קאמר, וכל דיקרב ודאי למיתא, מסאב. אבל ספק, אפילו טומאת מת חמורה, טהור. וכל שכן טומאת שרץ קלה. וספק טומאה ברה״ר בא להתיר. ואע״ג דספק טומאה ברה״ר טהור דאורייתא הוא, דכל איסור ספק טומאה מסוטה ילפינן, דאפיק לה קרא בלשון טומאה, ונסתרה והיא נטמאה, מגיד לך הכתוב שעל הספק אסורה, ומה סוטה רשות היחיד, שהרי אין סתירה ברה״ר, אף טומאת ספק אינה אלא ברה״י, מכל מקום קודם שבא יוסי בן יועזר היו אומרים הלכה ואין מורין כן, ובא הוא והעיד שמורין כן לכתחלה לטהר כל ספק טומאה ברה״ר:
+<b>וקרו ליה יוסי שריא.</b> לפי שהתיר שלשה דברים שהיו נוהגין בהן איסור. שכל ב״ד שמתיר שלשה דברים שאין ההיתר שלהן פשוט, קרו ליה בי דינא שריא:
+
+Mishnah 5
+
+<b>שמשיאין האשה על פי עד אחד.</b> אשה שהלך בעלה למדינת הים ובא עד אחד ואמר שמת, משיאים את אשתו על פיו:
+<b>בדיר העצים.</b> לשכה ששם היו אוצרים כל עצי המערכה. והיא היתה במקצוע מזרחית צפונית של עזרת נשים. ומצאו שם עצמות של מתים. ואמרו חכמים, מלקט עצם עצם והכל טהור, ולא חיישינן שמא נטמאו בהם אדם וכלים, משום דעזרת נשים דין רה״ר יש לה והוי ספק טומאה ברה״ר דספקו טהור. ובמסכת זבחים פרק בתרא [דף קי״ג] מייתי גמרא שרצו לגזור טומאה על כל ירושלים בשביל אותן עצמות שנמצאו בדיר העצים, אלא שאמר להם ר״י לא בושה וכלימה היא לנו שנגזור טומאה על עיר אבותינו:
+
+Mishnah 6
+
+<b>שמעתי שמקריבים אף על פי שאין בית.</b> לפי שקדושה שקידש שלמה את הבית, קדשה לשעתה וקדשה לעתיד לבא. וכן קדושת ירושלים קדשה לעולם. אבל קדושת שאר ארץ ישראל לא קדשה בכיבוש ראשון אלא לשעתה, עד שחזרו עולי בבל וקידשוה קדושה שניה, ואותה קדושה קדשה לעתיד לבא:
+
+Mishnah 7
+
+<b>הלכה למשה מסיני.</b> שהראה לו הקב״ה למשה בסיני דור דור ודורשיו, והראהו שאין אליהו בא לטמא ולטהר לרחק ולקרב לברר ספק משפחות המטומעות מי נטמע ומי לא נטמע, אלא יניחם והם כשרים לעתיד לבא, דהלכה היא משפחה שנטמעה נטמעה:
+<b>אלא לרחק המקורבים בזרוע.</b> שהכל מחזיקים אותן בפסולים, אלא שנתקרבו בזרוע. אבל משפחה שנטמעה מחמת שלא נודע פסולה, יניחנה בכשרותה:
+<b>בית צריפה.</b> כך שם המשפחה:
+<b>וריחקה.</b> הכריז עליהן שהן פסולין:
+<b>בז ציון.</b> אינש אלמא הוה ובעל זרוע:
+<b>ועוד משפחה אחרת היתה שם.</b> שהיתה פסולה:
+<b>וקירבה בן ציון בזרוע.</b> והכריז עליהן שהן כשרים להתחתן בהם. וחס התנא על כבוד הבריות ולא הזכיר שם המשפחה הפסולה שקירבה בן ציון בזרוע כמו שהזכיר שם המשפחה הכשרה, ללמדך כמה צריך אדם ליזהר שלא לספר בגנות חברו, ולהיות כוסה קלון. אם כך בפסולים, כל שכן בכשרים:
+<b>כגון אלו.</b> שכשרותן ופסלותן ידועה, אלא שנתרחקו בזרוע ונתקרבו בזרוע:
+<b>לקרב אבל לא לרחק.</b> המשפחה הכשרה שנתרחקה בזרוע, הוא מקרב. אבל אינו מרחק אותה שנתקרבה בזרוע:
+<b>שנאמר והשיב לב אבות על בנים.</b> שעתיד לומר ברוח הקודש זה מבני בניו של זה. ולדברי ר׳ שמעון, אבות אלו החכמים, ובנים אלו התלמידים, שיהיה לב כולן שוה ולא יפול ביניהן מחלוקת:
\ No newline at end of file
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+Bartenura on Mishnah Horayot
+ברטנורא על משנה הוריות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+sefaria.org
+
+Bartenura on Mishnah Horayot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הורו בית דין לעבור – that they said to the people that you are permitted to do a certain thing/act which one is liable for [the punishment of] extirpation for willful/premeditated violation.
+והלך היחיד ועשה – Our Mishnah is [according to] Rabbi Yehuda who said that an individual who acted with the instruction/teaching of the Jewish court is exempt [from liability]. But this is not the Halakha, but rather it is [according to] the Sages who state that an individual who acted with the instruction/teaching of the Jewish court is liable, and is not exempt until those who act according to the Jewish court are the majority of those who dwell in the Land of Israel or most of the tribes, and then the Jewish court would bring a bullock for an unwitting communal sin, and those who act through their pronouncement are exempt.
+שוגג על פיהם – to exclude the case where he did not rely upon the teaching of the Jewish court, such as the case where the Jewish court taught that forbidden fat of an animal is permissible, and the forbidden fat is switched with the permitted fat of animals and they consumed it, where that individual is liable, for he did not consume it by the word of the Jewish court.
+בין שלא עשו – the Jewish court itself [did not] perform an act upon the word of their teachings, he is exempt, and they are liable, for a Jewish court only brings a sacrifice on the inadvertent teaching, for the deed is dependent upon the community and the teaching of the Jewish court.
+הרי זה חייב מפני שלא תלה בבית דין – and even though it was a willful/premeditated violation, for he knew that they erred and despite this, he acted according to their words. But a willful/premeditated violation does not require a sacrifice, for we state in the Gemara (Tractate Horayot 2a) that it is an inadvertent act, for he thought that it was a Mitzvah to act by the word of the Jewish court and even if he knew that they erred.
+זה הכלל – to include one who rebels against the teaching, for it is not his manner to act according to their teaching, and he acted according to the teaching of the Jewish court, not because he relied upon their teaching but rather because it appeared to him in his mind that this [act] was permissible, he is liable.
+
+Mishnah 2
+
+ר' שמעון פוטר – since their ruling had spread through the majority of the community.
+ר' אליעזר אומר ספק – for since he should have asked at all times on the words when they were established as a new interpretation in the Jewish court and he did not ask, for this is like someone who had been doubtful if he had sinned or had not sinned, he brings the uncertain guilt-offering. And the Halakha is according to Rabbi Eliezer.
+איזהו ספק – that is to say, what does Rabbi Eliezer say when he is judged as one who is doubtful if he sinned or did not sin and he is liable to bring an uncertain guilt-offering.
+ביושב בביתו – when he sits in his house in the district/province where the Jewish court ruled on it, where it was possible that he would have heard that the Jewish court retracted from their teachings.
+אבל הלך לו למדינת הים – and not specifically that he went [abroad], but he accounted as meritorious to go on that path even though he did not yet go, and Rabbi Akiba holds that because he was anxiety to go out on the path, he does not ask if the Jewish court had retracted [their opinion], and he is exempt from the uncertain guilt-offering. But Ben Azzai holds, for since he had not yet gone, he should have asked. And in this, they establish their dispute in the Gemara (Tractate Horayot 4a), and the Halakha is according to Rabbi Akiba.
+
+Mishnah 3
+
+לעקור את כל הגוף – all the essence of the Mitzvah, as will be explained further on.
+הרי אלו פטורים – as it is written (Leviticus 4:13): “and the matter escapes [the notice of the congregation],” he calls it “it escapes from the matter,” part of the matter and not all of it.
+אבל הבא על שומרת יום כנגד יום פטור – In the Gemara (Tractate Horayot 4a), he raises an objection for behold a woman who observes a day for day, for in the Torah it is written (Leviticus 15:28): “[When she becomes purified of her discharge,] she shall count off [seven days, and after that she shall be pure].” But it is explained in the Gemara (Tractate Horayot 4a), such as the case where they say that a woman did not have her flux other than in the daytime, that is to say, when she sees blood during the day time and not when she sees it at night, as it is written (Leviticus 15:26): “while her discharge lasts [shall be for her like bedding during her menstrual impurity]..”
+המוצא מרשות היחיד לרשות הרבים פטור – as they state that bringing in and taking out is prohibited, as it is written (Exodus 16:29): “let no one leave his place on the seventh day, handing over and throwing are permitted.
+המשתחוה פטור – for they say that one who prostrates accompanied by stretching of hands and feet is prohibited, as it is written (Exodus 34:14): “For you must not worship any other god,” but that which lacks stretching hands and feet is permitted. The principle of the matter is that a Jewish court is not liable until they rule in a matter which the Sadducees do not agree with. But if they ruled in a matter that the Sadducees agree with, they are exempt from a community sacrifice, and the majority who act on their words, every individual is liable to bring a sacrifice on his inadvertent action. What is the reason? It is a case of go call the house of the teacher.
+
+Mishnah 4
+
+וידע אחד מהן שטעו וכו' – as it states in Scripture (Leviticus 4:13): “If it is the whole community of Israel that has erred,” until that all of them would agree with the inadvertent error.
+מופלא של בית דין – the greatest of them, head of the Academy.
+זקן שלא ראה בנים – he is not worthy of judging capital crimes, since it was concealed that he is cruel and he will not be compassionate.
+ונאמר להלן עדה – (Numbers 35:24): “in such cases the assembly shall decide [between the slayer and the blood-avenger].”
+מה העדה האמורה להן וכו' – regarding the Sanhedrin it is stated (Numbers 11:16): “and let them take their place there with you,” who are similar to you, of distinguished birth like you. This excludes the convert, the Nattin/water-drawer and the one of illegitimate birth/Mamzer who are not worthy of being appointed to the Sanhedrin.
+מזידין – the Jewish court knew that the matter was prohibited, they are exempt from the community sacrifice, for one who acts willfully is not one who brings a sacrifice, but those who act inadvertently bring a lamb or a goat as an individual sin-offering.
+שוגגים ועשו מזידין אלו ואלו פטורים – the Jewish court is exempt, for the community did not act by the word of their teaching, and their deeds did not depend upon the Jewish court, for they knew that the Jewish court had erred. And all who act are exempt, for they are willful sinners and someone who acts willfully is not one who brings a sacrifice.
+
+Mishnah 5
+
+מביאין פר – which is stated in Leviticus (4:14): “the congregation shall offer a bull of the herd as a purification offering…”
+ובעבודה זרה מביאים פר ושעיר – but if they taught to permit the prohibited idolatrous worship, they bring a bullock and a goat that is stated in the Torah portion of Shelach Lecha (Numbers 15:22): “If you unwittingly fail t o observe any one of he commandments,” a Mitzvah which is of equal importance corresponding to all of the commandments, he would say, this is idolatrous worship, and it is written there (Numbers 15:24): “If this was done unwittingly, through the inadvertence of the community, the whole community shall present one bull of the herd as a burnt offering [of pleasing odor to the LORD, with its proper grain offering an libation], and one he-goat as a purification offering.” But Rabbi Meir holds that this “the congregation shall offer a bull of the herd as a purification offering” (Leviticus 4:14) is for inadvertent performance of the other sins, and similarly, “the whole community shall present one bull of the herd…and one he-goat as a purification offering” (Numbers 15:24), which is stated in Shelach Lecha, is for inadvertent performance of idolatrous worship, the community which ruled/taught alone are those who bring them, and this is the Great Jewish court.
+שנים שער שבטים מביאין – for Rabbi Yehuda holds that each and every tribe is called a congregation/community, as it states (II Chronicles 20:5): “Jehoshaphat stood in the congregation of Judah [and Jerusalem in the House of the LORD at the front of the new court].”
+שלשה עשר פרים 0 for Rabbi Shimon holds that the Jewish court that erred in their teaching does not atone with bullocks and goats of the tribes, but they are liable to bring a bullock and a goat for themselves.
+שבעה שבטים – for they are the majority of the number of tribes, and even though they are the minority of [the total] of Israel. Or, the majority of the number of tribes and even though they are from the minority of the number of tribes, and even if one tribe acted [in error] and it is the majority of the Jewish people. All of the other tribes that did not sin brings at the hands of those who sinned.
+שמונה פרים – for Rabbi Shimon holds that those who did not sin do not bring at the hands of those who did sin. But the Halakha is according to Rabbi Yehuda.
+ועשה אותו שבט – for itself, and here there is no majority of the number of the Israelites nor is there a majority of tribes.
+וחכמים אומרים אין חייבים וכו'- And the Halakha is according to the Sages.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הורה כהן משיח – a High Priest who is anointed with the anointing oil who taught a permissible act for himself, and performed an action on his own in a matter where one is liable for extirpation on a willful act.
+
+Mishnah 2
+
+מתכפר לו בפני עצמו – he is required to bring a bull on his own.
+הורה עם הצבור – that he was one of the Sanhedrin that erred in their teaching.
+מתכפר לו עם הצבור – with the bull for the sin where the matter escapes the notice of the congregation, and he does not need another sacrifice, for I might think that just as on Yom Kippur, he does not atone with the congregation, for it is written (Leviticus 16:11): “He shall slaughter his bull of purification offering,” here too, he needs to make a sacrifice on his own, but this comes to teach us that this is not the case. And we derive this from the Biblical verse as it is written (Leviticus 4:3): “he shall offer for the sin of which he is guilty [a bull of the herd without blemish as a purification offering to the LORD]” (see also Talmud Horayot 7a), for the sin that is unique to him he brings a sacrifice of its own, and for the sin that is not unique to him, he does not bring its own sacrifice.
+שאין בית דין חייבין – that is to say, it is the law that the anointed [priest] atones with the community, for the Jewish court is not liable and neither is the anointed [priest], so we see, that the anointed priest and the Jewish court are compared in all its matters, and if so, when he taught [in err] with the community, it is the law that he is compared with the community and atones with the community.
+ולא בעבודה זרה עד שיורו לבטל מקצת – because it is stated with the other commandments (Leviticus 4:13): “and the matter escapes the notice of the congregation,” and it is stated in regard to idolatry (Numbers 15:24): “If this was done unwittingly, through the inadvertence of the community,” just as with regard to the other commandments that something escaped and not the entire body of the commandment, so too, with regard to idolatrous worship, a matter, but not the entire body [of the commandment] (see Talmud Horayot 7b).
+
+Mishnah 3
+
+אין חייבין אלא על העלם דבר – a Jewish court that erroneously taught to the community about one of the commandments, they are not obligated to bring a bull for a communal act of forgetfulness, but rather for an act of forgetfulness where they erred inadvertently in their teaching and the law was forgotten by them.
+עם שגגת מעשה – and most of the community inadvertently erred and performed an act through their statement. As is it written (Leviticus 4:13): “[If it is the whole community of Israel] that has erred and the matter escapes the notice [of the congregation]…,” it is the inadvertent error of action and the matter escaped notice.
+וכן המשיח – and similarly the High Priest who is anointed with the anointing oil is not liable for a sacrifice until the matter of the law escapes his notice and he himself does an inadvertent act through the teaching that he thought of, as is it written (Leviticus 4:3): “[If it is the anointed priest who has incurred guilt,] so that blame falls upon the people…,” which teaches that the anointed [priest] is like the people.
+ובעבודה זרה אין חייבין – (and for idolatrous worship), for the Jewish court that inadvertently erred in the teaching regarding idolatrous worship are liable [to offer] a bullock and a goat.
+אין חייבין אלא על העלם דבר עם שגגת מעשה – like all of the other commandments, and we derive [the rules concerning] idolatrous worship from an analogy, as we wrote above (Tractate Horayot, Chapter 2, Mishnah 2), regarding the comparison of עיני/the notice (Leviticus 4:13: “If it is the whole community of Israel that has erred and the matter escapes the notice of the congregation….”; and Numbers 15:24: “If it was done unwittingly, through the inadvertence of the community…”)
+ואין חייבין אלא על דבר שזדונו כרת ועל שגגתו חטאת – for there are thirty-six cases of extirpation in the Torah (see Mishnah Keritut, Chapter 1, Mishnah 1), and for each, one is liable for an inadvertent sin a sin-offering, except for five where one is not liable for a sin-offering for an inadvertent action, which are circumcision, and the Passover Sacrifice, because they are “positive-commandments” , even though they are punishable by extirpation for willful violation, they do not require a sin-offering for an inadvertent violation, for concerning the sin-offering, it is written (Leviticus 4:3): ”so that they do any of the things which by the LORD’s commandments ought not to be done…” and the case of blaspheming God, which lacks an action. And the defilement of the Sanctuary and its Holy Things, there is no obligation for an inadvertent action other than a sacrifice of higher or lesser value according to pecuniary conditions that is mentioned in Leviticus (see Leviticus 5:6-11 – and Talmud Horayot 9a). And all of these the Jewish court does not bring a sin offering for its inadvertent error, nor does the anointed [priest]. It is determined that all of the commandments for which a Jewish court and the anointed priest brings a sacrifice are thirty-one in which for willful violation they are liable for extirpation and for inadvertent error, a fixed sin-offering.
+
+Mishnah 4
+
+אין חייבין על עשה ועל לא תעשה שבמקדש – a Jewish court that [errantly] taught and erred as regards the defilement of the Sanctuary and its Holy things, they are not obligated to bring a communal sacrifice.
+על עשה שבמקדש – such as that had become defiled in the Sanctuary/Temple, for it is a commandment for him to leave in the shortest [route], but if he delayed and left through a long one (i.e., route), he is liable for extirpation. And the Jewish court that taught him [errantly] to leave through the longer one are not liable for [bringing] a sacrifice, because regarding this inadvertent act, there is no sin-offering, that is to say, that an individual who erred and acted inadvertently in this and left on the longer one is not liable for a fixed sin-offering but rather [only] a sacrifice of higher or lesser value according to pecuniary conditions.
+ולא תעשה שבמקדש – he should not enter the Temple in a defiled state.
+ואין מביאין אשם תלוי וכו' - for in every matter that requires on his inadvertent error a fixed sin-offering, he brings on what he was not conscious of a suspensive guilt-offering. For the defilement of the Sanctuary, since he is not liable a sin-offering for his inadvertent error, he does not bring on what he was not conscious of a suspensive guilt-offering.
+על עשה שבנדה – if he was having sexual relations with a ritually pure woman, and she said to him, “I have become ritually impure now at the time of the sexual activity, it is a commandment upon him to separate himself (see Tractate Shevuot, Chapter 2, Mishnah 4), but he should not separate himself immediately for the exit provides him with pleasure as does his entrance [into her vagina], but rather he presses his nails into the ground, and waits until his membrum genital dies (i.e., loses its energy), and then he removes it without difficulty. For this is the positive [commandment] concerning the menstruant woman. But if the Jewish court erred inadvertently in their teaching and instructed that he should remove it immediately, they are liable for a bullock for a matter that escaped their notice, for the individual is liable for a sin-offering on his inadvertent error.
+
+Mishnah 5
+
+אין חייבין על שמיעת הקול – his fellow made him take an oath if he knows [enough] to testify and he doesn’t testify to him, as it is written (Leviticus 5:1): [If a person incurs guilt-] When he has heard a public imprecation and- although able to testify as one who has either seen or learned of the matter- he does not give information, [so that he is subject to punishment].”
+ועל ביטוי שפתים – (see Tractate Shevuot, Chapter 3, Mishnah 7) He takes an oath that did not eat, but he did eat, or [he takes an oath] that he did eat, but he did not eat, and similarly [takes an oath] that I ate, but did not eat, and/or that I did not eat, but he really did eat.
+ועל טומאת מקדש וקדשיו – [see Tractate Shevuot, Chapter 2, Mishnah 1) He enters the Temple in a state of ritual impurity, or that he ate Holy Things, if they (i.e., the Jewish court) erred in their teaching in one of all of these things, neither the Jewish court nor the anointed [priest] are liable for a sacrifice, because individuals are not liable on their inadvertent error for a fixed sin-offering.
+והנשיא כיוצא בהן – a king who acted inadvertently in one of these things (i.e., hearing the voice of adjuration, a rash oath or imparting uncleanness to the sanctuary and to its holy things, does not bring a goat and is exempt from [having to bring] a sacrifice, for in each of these, it is written (Leviticus 5:7): “But if his means do not suffice [for a sheep, he shall bring to the LORD, as his penalty for that of which he is guilty, two turtledoves or two pigeons, one for a purification offering and the other for a burnt offering],” and (Leviticus 5:11): “And if his means do not suffice [for two turtledoves or two pigeons, he shall bring as his offering for that of which he is guilty a tenth of an ephah of choice flour for a purification offering….,” whomever comes to a state of impoverishment, excluding the king and the High Priest who do not come to a state of impoverishment.
+ר' עקיבא אומר הנשיא חייב – for regarding the ruler, it is written (Leviticus 4:26): “Thus the priest shall make expiation on his behalf for his sin,[and he shall be forgiven].,” to teach you that the rule is liable for them. But the Kohen who is anointed is exempt from the sacrifice mentioned in the hearing of the voice of adjuration, and rash oath, and in the imparting of uncleanness to the sanctuary, according o words of Rabbi Akiba, because as it is written (Leviticus 6:13): “This is the offering that Aaron and his sons shall offer to the LORD on the occasion of his anointment: a tenth of an ephah of choice flour [as a regular grain offering],” this is an exclusion, to state that the one-tenth of an ephah of cakes of the meal offering comes an obligation for the anointed priest, but another one-tenth of an ephah does not come to him as an obligation, excluding the one-tenth of the ephah mentioned with the hearing of the voice of adjuration, etc., for the anointed priest does not bring it. And since the Biblical verse excluded him from the one-tenth ephah, he hs excluded also from the two turtledoves and from every sacrifice mentioned in this matter, as it is written at the end of that portion (Leviticus 5:13): “Thus the priest shall make expiation on his behalf for whichever of these sins he is guilty, [and he shall be forgiven. It shall belong to the priest, like the grain offering],” for he who atones with one of these, atones in all of them, and he does not atone in one of these, does not atone for all of them. But the Halakha is not according to Rabbi Akiba nor according to Rabbi Yosi, but rather, the anointed priest and the ruler are liable for the sacrifice of higher or lesser value according to pecuniary conditions concerning hearing the voice of adjuration, a rash oath, or imparting uncleanness to the Sanctuary, as is proved further on in our Mishnah (Chapter 3, Mishnah 1), and that we teach that a they are not liable for hearing the voice of adjuration, etc., which implies, neither a Jewish court, nor the anointed priest, that is, he is not obligated [to bring] a bull that comes on the for the other commandments, but he is obligated to bring a sacrifice of higher or lesser value according to pecuniary conditions.
+
+Mishnah 6
+
+ובעבודה זרה היחיד והנשיא והמשיח מביאין שעירה – In the Torah portion of Shelach Lecha, regarding the sacrifice for idolatrous worship, it is written (Numbers 15:27): “In case it is an individual who has sinned unwittingly, he shall offer a she-goat [in its first year as a purification offering],” and it is written afterwards (verse 29): “[For the citizen among the Israelites and for the stranger who resides among them -] you shall have one ritual for anyone [who acts in error],” it compares all of them for this sacrifice.
+
+Mishnah 7
+
+אשם תלוי – transgressions that for willful violation one is liable to extirpation and for inadvertent acts [one is liable] for a fixed sin offering, they are liable if they are not conscious [of their sin] a suspensive guilt-offering, such as two olives, one of forbidden fat, and the other of permitted fat, and he ate one of them and does not know which of them that he consumed.
+והמשיח ובית דין פטורין – as it is written concerning a communal sacrifice (Leviticus 4:14): “when the sin through which they incurred guilt became known, the congregation shall offer [a bull of the herd as a purification offering, and bring it before the Tent of Meeting],” they are not liable for a sacrifice other than what is known, and the anointed [priest] is like the Jewish court.
+אשם ודאי – [an unconditional guilt offering], there are five guilt offerings that they bring on the that which is unconditional/clearly known, the guilt offering for sacrilege, the guilt offering for theft, the guilt offering of the Nazirite, the guilt offering of the leper and the guilt offering of a designated handmaiden.
+היחיד והנשיא והמשיח חייבין – for all of these are the acts of an individual, and there is no difference between the commoner and the anointed priest and the ruler.
+ובית דין פטורים – for the ruling/teaching of a Jewish court has no matter with them, for the guild offering does not come as a result of the [errant] teaching of a Jewish court.
+אלא שאין כהן גדול על טומאת מקדש וקדשיו דברי רבי שמעון – the reason of Rabbi Shimon, as it is written regarding the defilement of the Sanctuary (Numbers 19:20): “If anyone who has become impure fails to purify himself, that person shall be cut off from the congregation, [for he has defiled the LORD’s sanctuary…],”for he whose sin is similar to the community, excluding the High Priest, whose sin is not similar to that of the community. For the community, anyone from them who enters inadvertently into the Sanctuary, is liable for an errant deed alone, and since the anointed [priest] is not liable other than for something that escapes his notice with an inadvertent action, as was proved above in our chapter (Mishnayot 1-2). But the Halakha is not according to Rabbi Shimon, but the High Priest brings a sacrifice of higher or lower value, even on the defilement of the Sanctuary and its holy things.
+רבי אליעזר אומר הנשיא מביא שעיר – on the defilement of the Sanctuary and its holy things, because they are liable for extirpation on willful actions. Just as he brings a goat for other commandments where he is liable for extirpation on willful actions. But the Halakha is not according to Rabbi Eliezer, for since he is not liable for an inadvertent act of [defilement] of the sanctuary and its holy things [to bring] a fixed sin-offering, the ruler does not bring in the manner that an individual brings (that is with a sacrifice of higher or lower value – and the Halakha is according to the Sages.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כהן משיח שחטא ואח"כ עבר ממשיחותו – he had not had sufficient time to bring his sacrifice until he passed from his priesthood.
+כהן משיח מביא פר – and even after he had has passed following his removal from his anointed position. We say further on in our Mishnah that he brings a bullock, and it [i.e., the Mishnah] did not use this language other than because it was necessary to teach that the ruler who sinned brings a goat prior to his being removed, so it also teaches regarding an anointed [High] Priest that he brings a bullock
+ונשיא מבי שעיר – as it is written (Leviticus 4:3): “he shall offer for the sin of which he is guilty [a bull of the herd without blemish as a purification offering to the LORD],” which teaches that he brings a sin-offering like he would be liable for at the time that he sinned.
+
+Mishnah 2
+
+כהן משיח שעבר ממשיחותו וכו' – even though he does not perform [the Divine Service], he still remains in his holiness, for there is no difference between a Kohen who serves and a Kohen who has passed from service, other than the Divine Service and the bullock of Yom Kippur and one-tenth of an ephah that he offers on each day, as is mentioned further on (see Mishnah Horayot, Chapter 3, Mishnah 4; see also Mishnah Megillah, Chapter 1, the end of Mishnah 9).
+
+Mishnah 3
+
+הרי אלו כהדיוט – as it states concerning the ruler (Leviticus 4:22): “In case it is a chieftain who incurs guilt [by doing unwittingly any of the things which by the commandment of the LORD his God ought not to be done, and he realizes his guilt],” that he sinned while he was the ruler. And similarly, regarding the anointed priest, it is stated there (Leviticus 4:3): “If it is the anointed priest who has incurred guilt, [so that blame falls upon the people…,” that he sinned while he was the anointed priest.
+
+Mishnah 4
+
+המרובה בגדים – for after the flask of anointing oil was hidden away the Kohen Gadol would enter the High Priesthood through the wearing of eight [sets of] clothing, as it is written (Leviticus 21:10): “…and who has been ordained to wear the vestments…”
+אלא פר הבא על כל המצות – the [High Priest] who wears the many dedicated garments does not bring a bullock on his inadvertent sin, as it is written (Leviticus 4:3,5): “the anointed priest.
+בעבודת יום הכפורים – for the Divine service of that day is not fit other than through the High Priest alone. But the presently serving Kohen and one who served in the past are equivalent concerning these things.
+ולא פורעין ולא פרומין – as it is written concerning the High Priest (Leviticus 21:10): “[he] shall not bare his head or rend his vestments.”
+ומחזירין את הרוצח – if one of these dies, the killer returns from his city of refuge, as it is written (Numbers 35:28): “[For he must remain inside his city of refuge] until the death of the high priest…”
+
+Mishnah 5
+
+כהן גדול פורם מלמטה – If he sustained a death where he is obligated to tear [his clothing], he tears from the bottom at the corner of his garment nearest his feet. And this [verse] that is written (Leviticus 21:10): “or rend his vestments,” for he does not rend like other people.
+מלמעלה – opposite/corresponding to the breast near the shoulder, like other people.
+אונן – he who sustained a death from one of the seven relatives that he (i.e., a Kohen) is obligated to mourn for, the entire day of death, whether the deceased is buried whether it is not buried [that day], he is an Onan/mourner before the funeral of a kinsman according to the Torah, and from the day of death and onwards, all the while that the deceased is not buried, he is an Onan according to the Rabbis, but the day of burial he is an Onan according to the Rabbis all that day, even after the burial, and from when the deceased is buried on the first day of death, all that night afterwards, he is an Onan according to the Rabbis.
+כהן גדול מקריב אונן ולא אוכל – from the Holy Things, for such we found with Aaron on the day that Nadav and Avihu died, he said (Leviticus 10:19): “Had I eaten purification offering today, would the LORD have approved?” On the eating he was stringent but not n the bringing of the offering. And specifically, Aaron who was the High Priest, but his sons who were common priests, they were forbidden that entire day whether to offer [a sacrifice] or to eat from it.
+
+Mishnah 6
+
+התדיר מחבירו הוא קודם – as Scripture states (Numbers 28:23): “You shall present these in addition to the morning portion of the regular burnt offering.” For since it is written, “the morning portion of the regular burnt offering,” why does it mention “the regular burnt offering?” But, because the All-Merciful stated – because it is more frequent, it precedes it in the first part [of the verse].
+וכל המקודש מחבירו וכו' – for so we find with the Kohen as it is written concerning him (Leviticus 21:8): “and you must treat them as holy,[since they offer the food of your God; they shall be holy to you, for I the LORD who sanctify you am holy],” and we say to open first [with the Torah reading] and to bless first (with the invitation to the group to recite the Birkat HaMazon/Blessing after the Meals) and to take the first nice portion.
+פר משיח קודם – for since the anointed bull atones and the community atones, and it is by law that what atones comes prior to that which obtains atonement. And similarly, Scripture states (Leviticus 16:17): “When he has made expiation for himself and his household”, and afterwards,“for the whole congregation of Israel.”
+
+Mishnah 7
+
+האיש קודם לאשה –for he is holier than her, for a man is liable for all of the commandments, but a woman is not liable for positive time-bound commandments.
+והאשה קודמת לאיש בכסות – for her shame is greater than the shame of a man.
+לקלקלה – for sexual intercourse and for pederasty.
+והאיש קודם – this is her practice in this matter and it is not his practice in this matter.
+
+Mishnah 8
+
+לוי קודם לישראל – [see Tractate Gittin, Chapter 5, Mishnah 8]. As it is written (Deuteronomy 10:8): “At that time the LORD set apart the tribe of Levi [to carry the Ark of he LORD’s Covenant, to stand in attendance upon the LORD…].”
+ישראל קודם לממזר – this one (i.e., the Israelite) is of legitimate descent and that one (i.e., the Mamzer) is not of legitimate descent.
+ממזר קודם לנתין – this one (i.e., the Mamzer) comes from a fit drop and that one (i.e., the Nattin) comes from an unfit drop.
+נתין קודם לגר – this one grew among us in holiness where as that one (i.e., the convert) did not grow among us in holiness.
+גר קודם לעבד – this one was not included among those who were cursed and that one (i.e., the servant) was among those who were cursed (see Genesis, chapter 9, verse 25: “Cursed be Canaan; The lowest of slaves shall he be to his brothers.”).
+ממזר תלמיד חכם קודם לכהן גדול עם הארץ – as it is written (Proverbs 3:15): “She is more precious than rubies; [All your goods cannot equal her.]” She is more precious than a High Priest who enters into the innermost place.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/English/Sefaria Community Translation.txt
new file mode 100644
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+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/English/Sefaria Community Translation.txt	
@@ -0,0 +1,131 @@
+Bartenura on Mishnah Horayot
+ברטנורא על משנה הוריות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Horayot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+The beit din told the people that they are permitted to do (i.e. to transgress a commandment) one of the things for which the punishment is “karet”.
+Rabbi Yehuda says that one who acted based on the beit din’s ruling is exempt. This is not the law. The rabbis said that an individual who acted based on the beit din’s ruling is obligated. He is not exempt until the majority of residents in the Land of Israel, or the majority of the tribes, act according to the beit din’s ruling, and then the beit din brings the bull for a communal error-in-judgment (para ha’elem davar) sacrifice, and those who acted according to the beit din’s ruling are exempt.
+To exclude the case of one who does not rely on the beit din’s ruling, such as a case where the beit din ruled that forbidden fat (chelev) is permitted and the forbidden fat was switched with permitted fat (shuman) and he ate it; he is obligated because he did not eat it based on the beit din’s ruling.
+If the beit din acted, i.e. upon its erroneous ruling, the individual is exempt and the beit din is obligated. The beit din does not bring an offering/sacrifice except when a person acted on an erroneous ruling, where the community acted and the beit din ruled.
+Even though he transgressed wilfully, in that he knew the beit din ruled erroneously and still acted according to its ruling, he is not considered a wilful sinner who must bring an offering because in the gemara it says that he sinned in error, because he thought it was a positive commandment to act according to the beit din’s ruling, even when he knows the beit din is wrong.
+That he rejects their ruling, that he does not usually act according to their ruling, but he acted according to the beit din’s ruling not because he relied on it but because in his own opinion it was permitted to do – therefore, he is obligated.
+
+Mishnah 2
+
+Rabbi Shimon exempts him – Because the ruling had reached the majority of the community.
+Rabbi Elezar declares this case doubtful – Since he should inquire any time there are new rulings by the beit din and he didn’t inquire, this is similar to the case where he is in doubt whether it is a sin or not and he brings an asham talui. The law is according to Rabbi Elezar’s opinion.
+Which case may be regarded doubtful – For example, like what Rabbi Elezar said, the matter being discussed is that he was satisfied with the ruling, whether a sin or not a sin and he is obligated to bring an asham talui.
+One who remains at home – When a person is at home in the country where the beit din ruled, he could have heard that the beit din reversed its ruling.
+If he went abroad – This does not necessarily mean he already set out, but if he was preparing to travel but had not yet left, Rabbi Akiva holds the opinion that a person who is preparing for a journey will not be able to inquire whether the beit din reversed its ruling and he is exempt from bringing an asham talui. Ben Azzai thinks that since he had not yet set out on the journey, he should have inquired.  This is the disagreement in the Gemara. And the law goes according to Rabbi Akiva’s opinion.
+
+
+Mishnah 3
+
+An entire principle has to be uprooted – The essence of the commandment, as is explained.
+They are exempt – As it is written (Leviticus 4) “the thing being hidden”, read it as if it said “and it was hidden from the thing, i.e. part of it [the commandment], not its entirety.
+But if a man has relations with a woman that awaits a day corresponding to a day he is exempt – The gemara answers that she who keeps a day for each day, as it is written in the Torah (Leviticus 15) “she shall count for herself” comes to teach that she counts one day for each day [of bleeding], and if something is written in the Torah the beit din does not bring a sacrifice. The Gemara explains, for example, that they are talking about a zava, which is only a case during the day, i.e., when she sees blood during the day and not when she sees at night, as it is written there, “all the days of her issue.”
+If a man carries anything from a private domain to a public domain he is exempt – It is forbidden to take things in and out, as it is written (Exodus 16) “let no man go out of his place,” but throwing and proffering are permitted.
+Bows down [to an idol] he is exempt  - They state that bowing down means stretching out arms and legs and is forbidden, as it is written (Exodus 34) “you shall bow down to no other god” but if the bowing is without stretching out arms and legs it is permitted.  The rule of the matter is, not beit din is obligated until it rules on a matter on which the Sadducees do not concur. But if it rules on a matter on which the Sadducees concur, the beit din is exempt from a communal sacrifice, and the majority that acts according to the beit din’s ruling, each one must bring a sacrifice for his erroneous transgression.  What is the reason? Go read it in the school house [i.e. every school child understands].
+
+
+Mishnah 4
+
+.And one of them knew that they had erred, etc. – As it is written (Leviticus 4) “And if the whole congregation of Israel shall err, until they will all agree that they acted in error.
+Mufla of the beit din – the most important/knowledgeable, the head of a yeshiva.
+An elder who did not have children – He is not fit to judge in capital cases because he is cruel and will not be compassionate.
+It says later on “congregation” – the congregation was judged.
+Just as the “congregation” further on, etc. – As it is said that in the Sanhedrin (Numbers 11) “that they may stand there with you,” meaning like you, with a distinguished lineage like you. Except for a convert, a nateen (variously translated as “subject” and “Temple slave”) and a mamzer (child of an illicit marriage) who are not fit to judge in capital cases.
+Intentionally – The beit din knew that the matter was forbidden and is exempt from bringing a communal sacrifice because one who wilfully transgresses does not bring a sacrifice. Those who transgress in error bring a ewe or a female goat as an individual sin-offering.
+[If the court ruled] unwittingly and [the people] acted willingly accordingly, they are exempt – The beit din is exempt because they did not act, the people acted according to the ruling and not did not make their actions dependent on the beit din because they knew the beit din ruled wrongly. Everyone who acted is exempt because they acted willfully and those who sin wilfully do not bring a sacrifice.
+
+
+Mishnah 5
+
+They bring a bull – It says in Leviticus that the congregation sacrifices a bull.
+And in the case of idolatry they bring a bull and a goat – And if the beit din ruled to permit the prohibition of idol worship, they bring a bull and a goat, as it says in the parasha Shlach Lecha, “When you shall err and not observe all the commandments” the commandment that is equal to all the other commandments is idol worship, as it is written (Numbers 15) “then it shall be, if it be done in error by the congregation, it being hid from their eyes, that all the congregation shall offer one young bullock for a burnt-offering . . . and one he-goat for a sin-offering.” And Rabbi Meir believes that that if the congregation brings a bull, in Leviticus it is referring to transgressing in error all the other commandments, but that in Shlach Lecha when the congregation brings a bull and a goat the error is idol worship, and it is the congregation that ruled, i.e. the beit din gadol [Sanhedrin], that brings the sacrifices. 
+The twelve tribes bring - Rabbi Yehuda understands that each and every tribe is called a congregation, as it is written (Chronicles II 20), “And Yehoshephat stood before the congregation of Yehuda.”
+Thirteen bulls – Rabbi Shimon understands that the beit din that erred in its ruling cannot atone through the bulls and goats brought by the tribes but must bring their own bull and goat.
+Seven tribes – Which comprise the majority of the tribes, even if they contain a minority of the people of Israel.  Or a majority of the people of Israel even if they form a minority of the tribes, and even if only one tribe acted and it comprises the majority of the people of Israel.  Every other tribe that did not sin must bring a sacrifice to atone for those that did sin.
+Eight bulls – Rabbi Shimon believes that the tribes that did not sin need not bring sacrifices to atone for those that did sin. And the law goes according to the opinion of Rabbi Yehuda.
+That tribe acted accordingly – That tribe’s beit din ruled for it and it acted and it does not comprise the majority of the people of Israel or the majority of the tribes.
+But the Sages say: there is no liability etc. – The law goes according to the opinion of the Sages.
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+An anointed priest who rendered a decision – A high priest who was anointed with the anointing oil ruled on a leniency for himself and acted by himself on a matter whose transgression is liable with “karet.”
+
+Mishnah 2
+
+He makes his atonement alone - He alone must bring a bull for a sin-offering.
+If he rendered his ruling together with [the court of] the congregation – He was a member of the Sanhedrin that ruled in error.
+He makes his atonement together with the congregation – With the congregation’s bull for an error-in-judgment (para ha’elem davar) sacrifice and is not obligated to bring any other sacrifice. It would have occurred to you that I might say that on Yom Kippur he does not atone with the congregation, as it is written (Leviticus 16), “and shall kill the bullock of the sin-offering which is for himself,” so too he will need to bring his own sacrifice; here it teaches us that he does not.  He derives it from the Torah (Leviticus 4), “on the sin which he sinned.” For a sin that is unique to him he brings his own sacrifice, but for a sin that is not unique to him he does not bring his own sacrifice.
+For the court is not liable – I.e., the law is that the high priest atones with the congregation, that the beit din is not liable, etc. but that the high priest is. It follows that the high priest is equal to the beit din on all matters. If he issued a ruling for the congregation he is equal to them and must atone with the congregation.
+Nor [are they liable] for idolatry unless they ruled to annul the law in part – As it is written about all the other commandments (Leviticus 4), “the thing being hidden from the eyes of the congregation.” And about idol worship it is written (Numbers 15), “If it be hidden from their eyes . . .”, in all the commandments the matter will be hidden but not from the entire body, so too with idol workshop it will be hidden [from the eyes] and not from the whole body.
+
+
+Mishnah 3
+
+.The [court] is not obligated [to bring a sacrifice] except where ignorance of the law – A beit din that ruled for the community on one of all the commandments does not need to bring a bull for a communal error-in-judgment (para ha’elem davar) sacrifice for the community but only for the ignorance of the matter in which it ruled in error and because they did not realize that they were transgressing.
+Was accompanied by an unwitting action – The majority of the community erred and acted according to their ruling, as it is written, “they erred and the thing was hidden,” an act in error and the matter was hidden.
+So it is with the anointed priest – The high priest that was anointed with the anointing oil is not obligated to bring a sacrifice unless he forgets the law and he acts and rules in error, as it is written (Leviticus 4), “to bring guilt on the people,” which comes to teach that the anointed priest is like the people.
+Nor [is obligation incurred] in the case of idolatry – The beit din issued a mistaken ruling regarding idol worship and they are obligated to bring a bull and a goat.
+Nor [is obligation incurred] in the case of idolatry unless ignorance of the law was accompanied by an unwitting action – Like all the other commandments. We learn about idol worship from the other commandments from a g’zeira shava (“equivalent form”) of “eyes” and “eyes”, as written above.
+The court is not obligated unless they ruled concerning a prohibition the punishment for which is karet, if it was transgressed intentionally, and a sin offering if transgressed unwittingly – There are 36 commandments in the Torah for which the punishment is “karet” and for each one a sin offering is required if the commandment was transgressed unwittingly, except for five that do not require a sin offering if transgressed in error: brit mila and the Passover sacrifice, since they are positive commandments.  Even though wilfully transgressing them has a punishment of “karet” no sin offering is required if they are transgressed in error, as it is written about a sin offering (Leviticus 4), “do any of the things which the LORD hath commanded not to be done.” And making an oath, because there is no action and the Torah says about a sin offering to transgress in error: if an oath was uttered there was no action. And impurity in the Temple and of its contents create no obligation if transgressed in error, but rather a sliding scale sacrifice (oleh ve’yored), as said in Leviticus. And a beit din does not have to bring a sin offering if these are transgressed in error and neither does a high priest. There are 31 commandments for which the punishment is wilful transgression is “karet” and for erroneous transgression is a sin-offering, for which a beit din and a high priest have to bring a sacrifice.
+
+
+Mishnah 4
+
+[The court] is not obligated [to bring a sacrifice] for the transgression of a positive or a negative commandment relating to the Temple – A beit din that issued a ruling and erred regarding impurity in the Temple and of its contents is not obligated to bring a communal offering.
+For the transgression of a positive commandment – I.e. one who became impure while in the Temple and who is thus commanded to leave by the shortest route. If he left by a longer route, he is punished with “karet.” The beit din that ruled that he should leave by the longer route is not obligated to bring a sacrifice because on an error regarding this law one does not bring a sin-offering, i.e., an individual who erred in this commandment and left by a longer route needs to bring a sliding scale sacrifice and not a sin-offering.
+For the transgression of a negative commandment – That he should not enter the Temple while he is impure.
+Nor [does anyone] bring an asham talui, etc. – For every commandment transgressed in error one is obligated to bring a sin-offering and an asham talui must be brought if he is in doubt whether or not he transgressed. Because transgressing in error the commandment regarding impurity in the Temple does not require a sin-offering, if it there is doubt whether he sinned he does not bring an asham talui.
+For the transgression of a positive commandment relating to the menstruant – He was having relations with her when she was clean and in the midst of relations she tells him that she has become impure, the commandment is for him to withdraw. But he may not withdraw immediately because withdrawing is just as pleasurable as intercourse. Rather, he should dig his toenails in the ground and wait without moving until he loses his erection and then he should withdraw. And this is the positive commandment for the menstruant. If the beit din ruled erroneously that he should withdraw immediately, it is obligated to bring a bull for an error-in-judgment sacrifice, since the individual is obligated to bring a sin-offering for his error.
+
+
+Mishnah 5
+
+[The court] is not obligated [to bring an offering] for [an errant ruling relating to] the hearing of the voice [of adjuration] – That he adjured someone else to make a false oath that he does not know any testimony, as it is written (Leviticus 5), “And if any one sin, in that he heard the voice of adjuration, he being a witness.”
+For an oath made by an expression – He swore he would not eat and he ate, or that he would eat and he did not eat. Or that he said, “I ate” but he did not eat or he said, “I did not eat” and he ate.
+For impurity relating to the Temple and its holy contents – Someone who entered the Temple when he was impure or at something sanctified. If there was a ruling in error on one of these commandments, there is no obligation for the beit din or the high priest to bring a sacrifice because individuals are not obligated to bring a sin-offering when they sin in error.
+And the ruler is similarly [exempt] -  A king who accidently transgressed one of these commandments does not bring a goat and is exempt from bringing any sacrifice, because it is written, “And if his means do not suffice” (Leviticus 5:7,11), meaning one who is poor. A king and the high priest will never be poor.
+Rabbi Akiva says the ruler is liable – Regarding the ruler it is written, (Leviticus 4) “and the priest shall make atonement for him” and the sliding scale sacrifice for hearing the voice of adjuration, making an oath and impurity in the Temple, it is written (Leviticus 5), “and the priest shall make atonement for him” to teach that the ruler is obligated regarding these commandments. The high priest is exempt from the sacrifice needed for hearing the voice of adjuration, making an oath and impurity in the Temple, according to Rabbi Akiva, as it is written, (Leviticus 6) “This is the offering of Aharon . . . the tenth part of an ephah. This excludes it, the “chavitin” offering is required of the high priest and he is not obligated in any other tenth of an ephah, except the tenth of an ephah required for hearing the voice of adjuration, etc. that the high priest does not bring. Because the Torah excludes him from the tenth of an ephah, he is also excluded from bringing two doves and any other sacrifice on this issue. At the end of the parasha it is written, “and the priest shall make atonement for him as touching his sin that he hath sinned in any of these things.” If one atones for one of these commandments he must atone for all of them, because it cannot be that atonement is needed for one but not for all. The law does not follow Rabbi Akiva or Rabbi Yossi’s opinions. Rather, the high priest and the ruler are obligated to bring a sliding scale sacrifice for hearing the voice of adjuration, making an oath and impurity in the Temple, as will be explained  in our Mishnah below. When it teaches not obligated on hearing the voice of adjuration, etc., the meaning is not the beit din and not the high priest, both are not obligated to bring a bull for the other commandments, but are obligated to bring a sliding scale sacrifice. 
+
+
+Mishnah 6
+
+In the case of idolatry, the individual and the ruler and the anointed priest bring a goat – In the parasha Shlach Lecha, the sacrifice for idol worship, it is written “And if one person sin through error, then he shall offer a goat.” And it is written, “you shall have one law for him,” meaning that this sacrifice is for all of them [high priests, rulers, regular people].
+
+Mishnah 7
+
+Asham talui – Commandments for which wilful transgressions receive the punishment of “karet” and accidental transgressions must bring a sin-offering, when there is doubt whether or not there was a transgression an asham talui must be brought, i.e. two amounts, one of forbidden fat and one of permissible  fat and he does not know which one he ate.
+But the anointed priest and the court are exempt – As it is written about a communal sacrifice (Leviticus 4), “when the sin wherein they have sinned is known, then the assembly shall offer.” There is no obligation to bring a sacrifice unless the sin is clearly known. And the law for the high priest is like that for the beit din.
+Asham vadai –  An asham vadai offering is required for five matters: for robbery (Leviticus 5:21-25); 2) for illegal use of sacred property (Leviticus 5:14-16); 3) for relations with a betrothed slave woman (Leviticus 19:20-22); 4) a nazir (Numbers 6:9-12); 5) a person who had tzara’at (Leviticus 14:10-12).
+The individual and the ruler and the anointed priest are obligated – Because each of these is the act of an individual. There is no difference between a layman, a high priest and a ruler.
+But the court is exempt – Because a beit din ruling has no bearing on these acts. And the beit din does not bring an asham offering.
+Except that the anointed priest is not liable for impurity relating to the Temple and its holy things; these are the words of Rabbi Shimon – Rabbi Shimon’s meaning is that it is written “impurity relating to the Temple” (Numbers 19) and a person who is impure and transgresses, his soul will be cut off from the congregation. One who sins is equal to the congregation, but the high priest’s sin is not equal to the congregation. If any of the congregation accidentally transgresses by entering the Temple or transgressed accidentally, he is obligated only for the accidental transgression. The high priest is obligated only to bring a bull for an error-in-judgment (para ha’elem davar) sacrifice when he accidentally transgresses, as proven above. The law does not follow Rabbi Shimon’s opinion; rather, the high priest brings a sliding scale sacrifice even for impurity in the Temple and of its contents.
+Rabbi Eliezer says: the ruler brings a goat – For impurity in the Temple and of its contents, because wilful transgression of these is liable for “karet.” Just as the ruler brings a goat for transgression of other commandments for which the punishment is “karet.” The law does not follow Rabbi Eliezer’s opinion because there is no obligation to bring a sin-offering for accidental transgression of impurity in the Temple and the ruler brings a sacrifice in the same way as an individual. 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+If an anointed priest transgressed and afterwards relinquished his priesthood - And he was unable to bring his offering until after he had already relinquished his priesthood.
+The anointed priest brings a bull offering - And even if he transgressed after he relinquished his priesthood, we say later on in our Mishna that he brings a bull offering. We only mention [the offering of an anointed priest] because we needed to teach that a ruler brings a he-goat when he transgresses before he relinquishes [his rulership], therefore we also teach [/mention] that an anointed priest brings a bull offering.
+And the ruler brings a he-goat. As it says (Leviticus 4:3) "for the sin that he transgressed," which teaches us that he brings a sin offering in accordance with his obligation at the time of his sin.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/English/merged.txt
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@@ -0,0 +1,181 @@
+Bartenura on Mishnah Horayot
+ברטנורא על משנה הוריות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Horayot
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-sefaria.org
+
+Bartenura on Mishnah Horayot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+The beit din told the people that they are permitted to do (i.e. to transgress a commandment) one of the things for which the punishment is “karet”.
+Rabbi Yehuda says that one who acted based on the beit din’s ruling is exempt. This is not the law. The rabbis said that an individual who acted based on the beit din’s ruling is obligated. He is not exempt until the majority of residents in the Land of Israel, or the majority of the tribes, act according to the beit din’s ruling, and then the beit din brings the bull for a communal error-in-judgment (para ha’elem davar) sacrifice, and those who acted according to the beit din’s ruling are exempt.
+To exclude the case of one who does not rely on the beit din’s ruling, such as a case where the beit din ruled that forbidden fat (chelev) is permitted and the forbidden fat was switched with permitted fat (shuman) and he ate it; he is obligated because he did not eat it based on the beit din’s ruling.
+If the beit din acted, i.e. upon its erroneous ruling, the individual is exempt and the beit din is obligated. The beit din does not bring an offering/sacrifice except when a person acted on an erroneous ruling, where the community acted and the beit din ruled.
+Even though he transgressed wilfully, in that he knew the beit din ruled erroneously and still acted according to its ruling, he is not considered a wilful sinner who must bring an offering because in the gemara it says that he sinned in error, because he thought it was a positive commandment to act according to the beit din’s ruling, even when he knows the beit din is wrong.
+That he rejects their ruling, that he does not usually act according to their ruling, but he acted according to the beit din’s ruling not because he relied on it but because in his own opinion it was permitted to do – therefore, he is obligated.
+
+Mishnah 2
+
+Rabbi Shimon exempts him – Because the ruling had reached the majority of the community.
+Rabbi Elezar declares this case doubtful – Since he should inquire any time there are new rulings by the beit din and he didn’t inquire, this is similar to the case where he is in doubt whether it is a sin or not and he brings an asham talui. The law is according to Rabbi Elezar’s opinion.
+Which case may be regarded doubtful – For example, like what Rabbi Elezar said, the matter being discussed is that he was satisfied with the ruling, whether a sin or not a sin and he is obligated to bring an asham talui.
+One who remains at home – When a person is at home in the country where the beit din ruled, he could have heard that the beit din reversed its ruling.
+If he went abroad – This does not necessarily mean he already set out, but if he was preparing to travel but had not yet left, Rabbi Akiva holds the opinion that a person who is preparing for a journey will not be able to inquire whether the beit din reversed its ruling and he is exempt from bringing an asham talui. Ben Azzai thinks that since he had not yet set out on the journey, he should have inquired.  This is the disagreement in the Gemara. And the law goes according to Rabbi Akiva’s opinion.
+
+
+Mishnah 3
+
+An entire principle has to be uprooted – The essence of the commandment, as is explained.
+They are exempt – As it is written (Leviticus 4) “the thing being hidden”, read it as if it said “and it was hidden from the thing, i.e. part of it [the commandment], not its entirety.
+But if a man has relations with a woman that awaits a day corresponding to a day he is exempt – The gemara answers that she who keeps a day for each day, as it is written in the Torah (Leviticus 15) “she shall count for herself” comes to teach that she counts one day for each day [of bleeding], and if something is written in the Torah the beit din does not bring a sacrifice. The Gemara explains, for example, that they are talking about a zava, which is only a case during the day, i.e., when she sees blood during the day and not when she sees at night, as it is written there, “all the days of her issue.”
+If a man carries anything from a private domain to a public domain he is exempt – It is forbidden to take things in and out, as it is written (Exodus 16) “let no man go out of his place,” but throwing and proffering are permitted.
+Bows down [to an idol] he is exempt  - They state that bowing down means stretching out arms and legs and is forbidden, as it is written (Exodus 34) “you shall bow down to no other god” but if the bowing is without stretching out arms and legs it is permitted.  The rule of the matter is, not beit din is obligated until it rules on a matter on which the Sadducees do not concur. But if it rules on a matter on which the Sadducees concur, the beit din is exempt from a communal sacrifice, and the majority that acts according to the beit din’s ruling, each one must bring a sacrifice for his erroneous transgression.  What is the reason? Go read it in the school house [i.e. every school child understands].
+
+
+Mishnah 4
+
+.And one of them knew that they had erred, etc. – As it is written (Leviticus 4) “And if the whole congregation of Israel shall err, until they will all agree that they acted in error.
+Mufla of the beit din – the most important/knowledgeable, the head of a yeshiva.
+An elder who did not have children – He is not fit to judge in capital cases because he is cruel and will not be compassionate.
+It says later on “congregation” – the congregation was judged.
+Just as the “congregation” further on, etc. – As it is said that in the Sanhedrin (Numbers 11) “that they may stand there with you,” meaning like you, with a distinguished lineage like you. Except for a convert, a nateen (variously translated as “subject” and “Temple slave”) and a mamzer (child of an illicit marriage) who are not fit to judge in capital cases.
+Intentionally – The beit din knew that the matter was forbidden and is exempt from bringing a communal sacrifice because one who wilfully transgresses does not bring a sacrifice. Those who transgress in error bring a ewe or a female goat as an individual sin-offering.
+[If the court ruled] unwittingly and [the people] acted willingly accordingly, they are exempt – The beit din is exempt because they did not act, the people acted according to the ruling and not did not make their actions dependent on the beit din because they knew the beit din ruled wrongly. Everyone who acted is exempt because they acted willfully and those who sin wilfully do not bring a sacrifice.
+
+
+Mishnah 5
+
+They bring a bull – It says in Leviticus that the congregation sacrifices a bull.
+And in the case of idolatry they bring a bull and a goat – And if the beit din ruled to permit the prohibition of idol worship, they bring a bull and a goat, as it says in the parasha Shlach Lecha, “When you shall err and not observe all the commandments” the commandment that is equal to all the other commandments is idol worship, as it is written (Numbers 15) “then it shall be, if it be done in error by the congregation, it being hid from their eyes, that all the congregation shall offer one young bullock for a burnt-offering . . . and one he-goat for a sin-offering.” And Rabbi Meir believes that that if the congregation brings a bull, in Leviticus it is referring to transgressing in error all the other commandments, but that in Shlach Lecha when the congregation brings a bull and a goat the error is idol worship, and it is the congregation that ruled, i.e. the beit din gadol [Sanhedrin], that brings the sacrifices. 
+The twelve tribes bring - Rabbi Yehuda understands that each and every tribe is called a congregation, as it is written (Chronicles II 20), “And Yehoshephat stood before the congregation of Yehuda.”
+Thirteen bulls – Rabbi Shimon understands that the beit din that erred in its ruling cannot atone through the bulls and goats brought by the tribes but must bring their own bull and goat.
+Seven tribes – Which comprise the majority of the tribes, even if they contain a minority of the people of Israel.  Or a majority of the people of Israel even if they form a minority of the tribes, and even if only one tribe acted and it comprises the majority of the people of Israel.  Every other tribe that did not sin must bring a sacrifice to atone for those that did sin.
+Eight bulls – Rabbi Shimon believes that the tribes that did not sin need not bring sacrifices to atone for those that did sin. And the law goes according to the opinion of Rabbi Yehuda.
+That tribe acted accordingly – That tribe’s beit din ruled for it and it acted and it does not comprise the majority of the people of Israel or the majority of the tribes.
+But the Sages say: there is no liability etc. – The law goes according to the opinion of the Sages.
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+An anointed priest who rendered a decision – A high priest who was anointed with the anointing oil ruled on a leniency for himself and acted by himself on a matter whose transgression is liable with “karet.”
+
+Mishnah 2
+
+He makes his atonement alone - He alone must bring a bull for a sin-offering.
+If he rendered his ruling together with [the court of] the congregation – He was a member of the Sanhedrin that ruled in error.
+He makes his atonement together with the congregation – With the congregation’s bull for an error-in-judgment (para ha’elem davar) sacrifice and is not obligated to bring any other sacrifice. It would have occurred to you that I might say that on Yom Kippur he does not atone with the congregation, as it is written (Leviticus 16), “and shall kill the bullock of the sin-offering which is for himself,” so too he will need to bring his own sacrifice; here it teaches us that he does not.  He derives it from the Torah (Leviticus 4), “on the sin which he sinned.” For a sin that is unique to him he brings his own sacrifice, but for a sin that is not unique to him he does not bring his own sacrifice.
+For the court is not liable – I.e., the law is that the high priest atones with the congregation, that the beit din is not liable, etc. but that the high priest is. It follows that the high priest is equal to the beit din on all matters. If he issued a ruling for the congregation he is equal to them and must atone with the congregation.
+Nor [are they liable] for idolatry unless they ruled to annul the law in part – As it is written about all the other commandments (Leviticus 4), “the thing being hidden from the eyes of the congregation.” And about idol worship it is written (Numbers 15), “If it be hidden from their eyes . . .”, in all the commandments the matter will be hidden but not from the entire body, so too with idol workshop it will be hidden [from the eyes] and not from the whole body.
+
+
+Mishnah 3
+
+.The [court] is not obligated [to bring a sacrifice] except where ignorance of the law – A beit din that ruled for the community on one of all the commandments does not need to bring a bull for a communal error-in-judgment (para ha’elem davar) sacrifice for the community but only for the ignorance of the matter in which it ruled in error and because they did not realize that they were transgressing.
+Was accompanied by an unwitting action – The majority of the community erred and acted according to their ruling, as it is written, “they erred and the thing was hidden,” an act in error and the matter was hidden.
+So it is with the anointed priest – The high priest that was anointed with the anointing oil is not obligated to bring a sacrifice unless he forgets the law and he acts and rules in error, as it is written (Leviticus 4), “to bring guilt on the people,” which comes to teach that the anointed priest is like the people.
+Nor [is obligation incurred] in the case of idolatry – The beit din issued a mistaken ruling regarding idol worship and they are obligated to bring a bull and a goat.
+Nor [is obligation incurred] in the case of idolatry unless ignorance of the law was accompanied by an unwitting action – Like all the other commandments. We learn about idol worship from the other commandments from a g’zeira shava (“equivalent form”) of “eyes” and “eyes”, as written above.
+The court is not obligated unless they ruled concerning a prohibition the punishment for which is karet, if it was transgressed intentionally, and a sin offering if transgressed unwittingly – There are 36 commandments in the Torah for which the punishment is “karet” and for each one a sin offering is required if the commandment was transgressed unwittingly, except for five that do not require a sin offering if transgressed in error: brit mila and the Passover sacrifice, since they are positive commandments.  Even though wilfully transgressing them has a punishment of “karet” no sin offering is required if they are transgressed in error, as it is written about a sin offering (Leviticus 4), “do any of the things which the LORD hath commanded not to be done.” And making an oath, because there is no action and the Torah says about a sin offering to transgress in error: if an oath was uttered there was no action. And impurity in the Temple and of its contents create no obligation if transgressed in error, but rather a sliding scale sacrifice (oleh ve’yored), as said in Leviticus. And a beit din does not have to bring a sin offering if these are transgressed in error and neither does a high priest. There are 31 commandments for which the punishment is wilful transgression is “karet” and for erroneous transgression is a sin-offering, for which a beit din and a high priest have to bring a sacrifice.
+
+
+Mishnah 4
+
+[The court] is not obligated [to bring a sacrifice] for the transgression of a positive or a negative commandment relating to the Temple – A beit din that issued a ruling and erred regarding impurity in the Temple and of its contents is not obligated to bring a communal offering.
+For the transgression of a positive commandment – I.e. one who became impure while in the Temple and who is thus commanded to leave by the shortest route. If he left by a longer route, he is punished with “karet.” The beit din that ruled that he should leave by the longer route is not obligated to bring a sacrifice because on an error regarding this law one does not bring a sin-offering, i.e., an individual who erred in this commandment and left by a longer route needs to bring a sliding scale sacrifice and not a sin-offering.
+For the transgression of a negative commandment – That he should not enter the Temple while he is impure.
+Nor [does anyone] bring an asham talui, etc. – For every commandment transgressed in error one is obligated to bring a sin-offering and an asham talui must be brought if he is in doubt whether or not he transgressed. Because transgressing in error the commandment regarding impurity in the Temple does not require a sin-offering, if it there is doubt whether he sinned he does not bring an asham talui.
+For the transgression of a positive commandment relating to the menstruant – He was having relations with her when she was clean and in the midst of relations she tells him that she has become impure, the commandment is for him to withdraw. But he may not withdraw immediately because withdrawing is just as pleasurable as intercourse. Rather, he should dig his toenails in the ground and wait without moving until he loses his erection and then he should withdraw. And this is the positive commandment for the menstruant. If the beit din ruled erroneously that he should withdraw immediately, it is obligated to bring a bull for an error-in-judgment sacrifice, since the individual is obligated to bring a sin-offering for his error.
+
+
+Mishnah 5
+
+[The court] is not obligated [to bring an offering] for [an errant ruling relating to] the hearing of the voice [of adjuration] – That he adjured someone else to make a false oath that he does not know any testimony, as it is written (Leviticus 5), “And if any one sin, in that he heard the voice of adjuration, he being a witness.”
+For an oath made by an expression – He swore he would not eat and he ate, or that he would eat and he did not eat. Or that he said, “I ate” but he did not eat or he said, “I did not eat” and he ate.
+For impurity relating to the Temple and its holy contents – Someone who entered the Temple when he was impure or at something sanctified. If there was a ruling in error on one of these commandments, there is no obligation for the beit din or the high priest to bring a sacrifice because individuals are not obligated to bring a sin-offering when they sin in error.
+And the ruler is similarly [exempt] -  A king who accidently transgressed one of these commandments does not bring a goat and is exempt from bringing any sacrifice, because it is written, “And if his means do not suffice” (Leviticus 5:7,11), meaning one who is poor. A king and the high priest will never be poor.
+Rabbi Akiva says the ruler is liable – Regarding the ruler it is written, (Leviticus 4) “and the priest shall make atonement for him” and the sliding scale sacrifice for hearing the voice of adjuration, making an oath and impurity in the Temple, it is written (Leviticus 5), “and the priest shall make atonement for him” to teach that the ruler is obligated regarding these commandments. The high priest is exempt from the sacrifice needed for hearing the voice of adjuration, making an oath and impurity in the Temple, according to Rabbi Akiva, as it is written, (Leviticus 6) “This is the offering of Aharon . . . the tenth part of an ephah. This excludes it, the “chavitin” offering is required of the high priest and he is not obligated in any other tenth of an ephah, except the tenth of an ephah required for hearing the voice of adjuration, etc. that the high priest does not bring. Because the Torah excludes him from the tenth of an ephah, he is also excluded from bringing two doves and any other sacrifice on this issue. At the end of the parasha it is written, “and the priest shall make atonement for him as touching his sin that he hath sinned in any of these things.” If one atones for one of these commandments he must atone for all of them, because it cannot be that atonement is needed for one but not for all. The law does not follow Rabbi Akiva or Rabbi Yossi’s opinions. Rather, the high priest and the ruler are obligated to bring a sliding scale sacrifice for hearing the voice of adjuration, making an oath and impurity in the Temple, as will be explained  in our Mishnah below. When it teaches not obligated on hearing the voice of adjuration, etc., the meaning is not the beit din and not the high priest, both are not obligated to bring a bull for the other commandments, but are obligated to bring a sliding scale sacrifice. 
+
+
+Mishnah 6
+
+In the case of idolatry, the individual and the ruler and the anointed priest bring a goat – In the parasha Shlach Lecha, the sacrifice for idol worship, it is written “And if one person sin through error, then he shall offer a goat.” And it is written, “you shall have one law for him,” meaning that this sacrifice is for all of them [high priests, rulers, regular people].
+
+Mishnah 7
+
+Asham talui – Commandments for which wilful transgressions receive the punishment of “karet” and accidental transgressions must bring a sin-offering, when there is doubt whether or not there was a transgression an asham talui must be brought, i.e. two amounts, one of forbidden fat and one of permissible  fat and he does not know which one he ate.
+But the anointed priest and the court are exempt – As it is written about a communal sacrifice (Leviticus 4), “when the sin wherein they have sinned is known, then the assembly shall offer.” There is no obligation to bring a sacrifice unless the sin is clearly known. And the law for the high priest is like that for the beit din.
+Asham vadai –  An asham vadai offering is required for five matters: for robbery (Leviticus 5:21-25); 2) for illegal use of sacred property (Leviticus 5:14-16); 3) for relations with a betrothed slave woman (Leviticus 19:20-22); 4) a nazir (Numbers 6:9-12); 5) a person who had tzara’at (Leviticus 14:10-12).
+The individual and the ruler and the anointed priest are obligated – Because each of these is the act of an individual. There is no difference between a layman, a high priest and a ruler.
+But the court is exempt – Because a beit din ruling has no bearing on these acts. And the beit din does not bring an asham offering.
+Except that the anointed priest is not liable for impurity relating to the Temple and its holy things; these are the words of Rabbi Shimon – Rabbi Shimon’s meaning is that it is written “impurity relating to the Temple” (Numbers 19) and a person who is impure and transgresses, his soul will be cut off from the congregation. One who sins is equal to the congregation, but the high priest’s sin is not equal to the congregation. If any of the congregation accidentally transgresses by entering the Temple or transgressed accidentally, he is obligated only for the accidental transgression. The high priest is obligated only to bring a bull for an error-in-judgment (para ha’elem davar) sacrifice when he accidentally transgresses, as proven above. The law does not follow Rabbi Shimon’s opinion; rather, the high priest brings a sliding scale sacrifice even for impurity in the Temple and of its contents.
+Rabbi Eliezer says: the ruler brings a goat – For impurity in the Temple and of its contents, because wilful transgression of these is liable for “karet.” Just as the ruler brings a goat for transgression of other commandments for which the punishment is “karet.” The law does not follow Rabbi Eliezer’s opinion because there is no obligation to bring a sin-offering for accidental transgression of impurity in the Temple and the ruler brings a sacrifice in the same way as an individual. 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+If an anointed priest transgressed and afterwards relinquished his priesthood - And he was unable to bring his offering until after he had already relinquished his priesthood.
+The anointed priest brings a bull offering - And even if he transgressed after he relinquished his priesthood, we say later on in our Mishna that he brings a bull offering. We only mention [the offering of an anointed priest] because we needed to teach that a ruler brings a he-goat when he transgresses before he relinquishes [his rulership], therefore we also teach [/mention] that an anointed priest brings a bull offering.
+And the ruler brings a he-goat. As it says (Leviticus 4:3) "for the sin that he transgressed," which teaches us that he brings a sin offering in accordance with his obligation at the time of his sin.
+
+Mishnah 2
+
+כהן משיח שעבר ממשיחותו וכו' – even though he does not perform [the Divine Service], he still remains in his holiness, for there is no difference between a Kohen who serves and a Kohen who has passed from service, other than the Divine Service and the bullock of Yom Kippur and one-tenth of an ephah that he offers on each day, as is mentioned further on (see Mishnah Horayot, Chapter 3, Mishnah 4; see also Mishnah Megillah, Chapter 1, the end of Mishnah 9).
+
+Mishnah 3
+
+הרי אלו כהדיוט – as it states concerning the ruler (Leviticus 4:22): “In case it is a chieftain who incurs guilt [by doing unwittingly any of the things which by the commandment of the LORD his God ought not to be done, and he realizes his guilt],” that he sinned while he was the ruler. And similarly, regarding the anointed priest, it is stated there (Leviticus 4:3): “If it is the anointed priest who has incurred guilt, [so that blame falls upon the people…,” that he sinned while he was the anointed priest.
+
+Mishnah 4
+
+המרובה בגדים – for after the flask of anointing oil was hidden away the Kohen Gadol would enter the High Priesthood through the wearing of eight [sets of] clothing, as it is written (Leviticus 21:10): “…and who has been ordained to wear the vestments…”
+אלא פר הבא על כל המצות – the [High Priest] who wears the many dedicated garments does not bring a bullock on his inadvertent sin, as it is written (Leviticus 4:3,5): “the anointed priest.
+בעבודת יום הכפורים – for the Divine service of that day is not fit other than through the High Priest alone. But the presently serving Kohen and one who served in the past are equivalent concerning these things.
+ולא פורעין ולא פרומין – as it is written concerning the High Priest (Leviticus 21:10): “[he] shall not bare his head or rend his vestments.”
+ומחזירין את הרוצח – if one of these dies, the killer returns from his city of refuge, as it is written (Numbers 35:28): “[For he must remain inside his city of refuge] until the death of the high priest…”
+
+Mishnah 5
+
+כהן גדול פורם מלמטה – If he sustained a death where he is obligated to tear [his clothing], he tears from the bottom at the corner of his garment nearest his feet. And this [verse] that is written (Leviticus 21:10): “or rend his vestments,” for he does not rend like other people.
+מלמעלה – opposite/corresponding to the breast near the shoulder, like other people.
+אונן – he who sustained a death from one of the seven relatives that he (i.e., a Kohen) is obligated to mourn for, the entire day of death, whether the deceased is buried whether it is not buried [that day], he is an Onan/mourner before the funeral of a kinsman according to the Torah, and from the day of death and onwards, all the while that the deceased is not buried, he is an Onan according to the Rabbis, but the day of burial he is an Onan according to the Rabbis all that day, even after the burial, and from when the deceased is buried on the first day of death, all that night afterwards, he is an Onan according to the Rabbis.
+כהן גדול מקריב אונן ולא אוכל – from the Holy Things, for such we found with Aaron on the day that Nadav and Avihu died, he said (Leviticus 10:19): “Had I eaten purification offering today, would the LORD have approved?” On the eating he was stringent but not n the bringing of the offering. And specifically, Aaron who was the High Priest, but his sons who were common priests, they were forbidden that entire day whether to offer [a sacrifice] or to eat from it.
+
+Mishnah 6
+
+התדיר מחבירו הוא קודם – as Scripture states (Numbers 28:23): “You shall present these in addition to the morning portion of the regular burnt offering.” For since it is written, “the morning portion of the regular burnt offering,” why does it mention “the regular burnt offering?” But, because the All-Merciful stated – because it is more frequent, it precedes it in the first part [of the verse].
+וכל המקודש מחבירו וכו' – for so we find with the Kohen as it is written concerning him (Leviticus 21:8): “and you must treat them as holy,[since they offer the food of your God; they shall be holy to you, for I the LORD who sanctify you am holy],” and we say to open first [with the Torah reading] and to bless first (with the invitation to the group to recite the Birkat HaMazon/Blessing after the Meals) and to take the first nice portion.
+פר משיח קודם – for since the anointed bull atones and the community atones, and it is by law that what atones comes prior to that which obtains atonement. And similarly, Scripture states (Leviticus 16:17): “When he has made expiation for himself and his household”, and afterwards,“for the whole congregation of Israel.”
+
+Mishnah 7
+
+האיש קודם לאשה –for he is holier than her, for a man is liable for all of the commandments, but a woman is not liable for positive time-bound commandments.
+והאשה קודמת לאיש בכסות – for her shame is greater than the shame of a man.
+לקלקלה – for sexual intercourse and for pederasty.
+והאיש קודם – this is her practice in this matter and it is not his practice in this matter.
+
+Mishnah 8
+
+לוי קודם לישראל – [see Tractate Gittin, Chapter 5, Mishnah 8]. As it is written (Deuteronomy 10:8): “At that time the LORD set apart the tribe of Levi [to carry the Ark of he LORD’s Covenant, to stand in attendance upon the LORD…].”
+ישראל קודם לממזר – this one (i.e., the Israelite) is of legitimate descent and that one (i.e., the Mamzer) is not of legitimate descent.
+ממזר קודם לנתין – this one (i.e., the Mamzer) comes from a fit drop and that one (i.e., the Nattin) comes from an unfit drop.
+נתין קודם לגר – this one grew among us in holiness where as that one (i.e., the convert) did not grow among us in holiness.
+גר קודם לעבד – this one was not included among those who were cursed and that one (i.e., the servant) was among those who were cursed (see Genesis, chapter 9, verse 25: “Cursed be Canaan; The lowest of slaves shall he be to his brothers.”).
+ממזר תלמיד חכם קודם לכהן גדול עם הארץ – as it is written (Proverbs 3:15): “She is more precious than rubies; [All your goods cannot equal her.]” She is more precious than a High Priest who enters into the innermost place.
\ No newline at end of file
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+Bartenura on Mishnah Horayot
+ברטנורא על משנה הוריות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה הוריות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הורו בית דין לעבור.</b> שאמרו לעם מותרים אתם לעשות דבר שחייבים על זדונו כרת:
+<b>והלך היחיד ועשה.</b> מתניתין ר׳ יהודה היא דאמר יחיד שעשה בהוראת ב״ד פטור. ואינה הלכה. אלא כרבנן דאמרי יחיד שעשה בהוראת בית דין חייב. ואינו פטור עד שיהו העושים על פי בית דין רוב יושבי ארץ ישראל או רוב השבטים, ואז בית דין מביאין פר העלם דבר של צבור, והעושים על פיהם פטורים:
+<b>שוגג על פיהם.</b> לאפוקי היכא שלא תלה בהוראת בית דין, כגון שהורו בית דין שחלב מותר, ונתחלף לו חלב בשומן ואכלו, שזה חייב, שהרי לא על פי בית דין אכל:
+<b>בין שלא עשו.</b> בית דין עצמן מעשה על פי הוראתם, הוא פטור והן חייבין, שבית דין אין מביאין קרבן אלא על שגגת הוראה, שהמעשה תלוי בקהל וההוראה בבית דין:
+<b>הרי זה חייב מפני שלא תלה בבית דין.</b> ואע״ג דמזיד הוא זה, שהרי ידע שטעו ואעפ״כ עשה כדבריהם, ומזיד לאו בר קרבן הוא, הא אמרינן בגמרא שהוא שוגג, שחשב שמצוה לעשות על פי בית דין ואפילו ידע בהן שטעו:
+<b>זה הכלל.</b> לאתויי מבעט בהוראה, שאין דרכו לעשות על פי הוראתם, ועשה כהוראת בית דין לא מפני שסמך על הוראתם אלא מפני שנדמה לו בדעתו שזה מותר, הרי זה חייב:
+
+Mishnah 2
+
+<b>ר׳ שמעון פוטר.</b> כיון שפשטה הוראתם ברוב צבור:
+<b>ור׳ אליעזר אומר ספק.</b> הואיל והיה לו לשאול בכל עת על דברים שנתחדשו בבית דין ולא שאל, הרי זה כמי שנסתפק לו אם חטא אם לא חטא, ומביא אשם תלוי. והלכה כר׳ אליעזר:
+<b>איזהו ספק.</b> כלומר במה אומר ר״א שהוא נדון כמי שנסתפק לו אם חטא אם לא חטא וחייב אשם תלוי:
+<b>ביושב בביתו.</b> כשהוא יושב בביתו במדינה שהורו בה בית דין, שהיה אפשר שישמע שחזרו בהם בית דין מהוראתם:
+<b>אבל הלך לו למדינת הים.</b> ולאו דוקא הלך, אלא החזיק בדרך ללכת אע״פ שעדיין לא הלך, סבירא ליה לר׳ עקיבא שמפני טרדתו לצאת לדרך אינו שואל אם חזרו בהן בית דין, ופטור מאשם תלוי. ובן עזאי סבר, הואיל ועדיין לא הלך היה לו לשאול. ובהכי מוקי לה פלוגתייהו בגמרא. והלכה כר״ע:  
+
+Mishnah 3
+
+<b>לעקור את כל הגוף.</b> כל עיקרה של מצוה, כדמפרש ואזיל:
+<b>הרי אלו פטורים.</b> דכתיב (ויקרא ד׳) ונעלם דבר, קרי ביה ונעלם מדבר, מקצת הדבר ולא כולו:
+<b>אבל הבא על שומרת יום כנגד יום פטור.</b> בגמרא פריך דהא שומרת יום כנגד יום בתורה כתיב (שם ט״ו) וספרה לה, מלמד שסופרת אחד כנגד אחד, וכל מידי דכתיב בתורה אין בית דין מביאין עליו קרבן. ומפרש בגמרא כגון דאמרי זבה לא הוי אלא ביממא, כלומר, כשרואה דם ביום ולא כשרואה בלילה, דכתיב (שם) כל ימי זובה:
+<b>המוציא מרשות היחיד לרשות הרבים פטור.</b> דאמרי הכנסה והוצאה אסורה דכתיב (שמות ט״ז:כ״ט) אל יצא איש ממקומו, זריקה והושטה מותרת:
+<b>המשתחוה פטור.</b> דאמרי השתחואה דאית בה פשוט ידים ורגלים אסורה דכתיב (שם ל״ד) לא תשתחוה לאל אחר, ושאין בה פשוט ידים ורגלים מותרת. וכללא דמילתא, אין בית דין חייבין עד שיורו בדבר שאין הצדוקין מודין בו. אבל הורו בדבר שהצדוקין מודין בו, פטורין מקרבן צבור, והרבים העושים על פיהם כל אחד חייב להביא קרבן על שגגתו. מאי טעמא, דזיל קרי בי רב הוא:
+
+Mishnah 4
+
+<b>וידע אחד מהן שטעו וכו׳</b> דאמר קרא (ויקרא ד׳:י״ג) ואם כל עדת ישראל ישגו, עד שיהיו כולם מסכימים בשגגה:
+<b>מופלא של בית דין.</b> הגדול שבהן, ראש הישיבה:
+<b>זקן שלא ראה בנים.</b> אינו ראוי לדון דיני נפשות, שסתמו שהוא אכזרי ולא ירחם:
+<b>ונאמר להלן עדה.</b> ושפטו העדה:
+<b>מה עדה האמורה להלן וכו׳</b> שנאמר בסנהדרין (במדבר י״א:ט״ז) והתיצבו שם עמך, בדומין לך, מיוחסין כמותך. פרט לגר ולנתין ולממזר שאינן ראויין לימנות בסנהדרין:
+<b>מזידין.</b> שידעו בית דין שהדבר אסור, פטורים מקרבן צבור, דמזיד לאו בר קרבן הוא. והעושים שוגג, מביאים כשבה או שעירה חטאת יחיד:
+<b>שוגגים ועשו מזידין אלו ואלו פטורים.</b> בית דין פטורים שהרי לא עשו הקהל מפי הוראתם ולא תלו מעשיהם בבית דין, שהרי ידעו שבית דין טעו. וכל העושים פטורים, שהרי מזידים הן ומזיד לאו בר קרבן הוא:
+
+Mishnah 5
+
+<b>מביאין פר.</b> האמור בויקרא והקריבו הקהל פר:
+<b>ובעבודה זרה מביאים פר ושעיר.</b> ואם הורו להתיר באיסור עבודה זרה, מביאין פר ושעיר האמור בפרשת שלח לך, וכי תשגו ולא תעשו את כל המצות האלה, מצוה שהיא שקולה כנגד כל המצות, הוי אומר זו עבודה זרה, וכתיב התם (שם ט״ו) והיה אם מעיני העדה נעשתה לשגגה ועשו כל העדה פר בן בקר אחד לעולה וגו׳ ושעיר עזים אחד לחטאת. ור׳ מאיר סבר, האי והקריבו הקהל פר האמור בויקרא בשגגת שאר עבירות, וכן ועשו כל העדה פר ושעיר האמור בשלח לך בשגגת עבודה זרה, הקהל שהורה בלבד הן המביאים אותם, והן בית דין הגדול:
+<b>שנים עשר שבטים מביאין.</b> דסבר ר׳ יהודה כל שבט ושבט אקרי קהל, שנאמר (דברי הימים ב כ׳) ויעמוד יהושפט בקהל יהודה:
+<b>שלשה עשר פרים.</b> דסבר ר׳ שמעון שאין בית דין ששגגו בהוראה מתכפרים בפרים ושעירים של השבטים, אלא חייבים להביא פר ושעיר לעצמם:
+<b>שבעה שבטים.</b> שהם רוב מנין של שבטים, אע״פ שהן מיעוט ישראל. או רוב מנין ישראל ואע״פ שיהיו ממיעוט מנין השבטים, ואפילו עשה שבט אחד והוא רוב ישראל. מביאין כל שאר השבטים שלא חטאו על ידי אלו החוטאים:
+<b>שמונה פרים.</b> דסבר ר׳ שמעון שאין אותן שלא חטאו מביאים על ידי החוטאים. והלכה כר׳ יהודה:
+<b>ועשה אותו שבט.</b> לעצמו, ואין כאן רוב מנין ישראל ולא רוב השבטים:
+<b>וחכמים אומרים אין חייבים וכו׳</b> והלכה כחכמים:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הורה כהן משיח.</b> כהן גדול המשוח בשמן המשחה הורה היתר לעצמו ועשה מעשה בעצמו בדבר שחייבים על זדונו כרת:
+
+Mishnah 2
+
+<b>מתכפר לו בפני עצמו.</b> חייב להביא פר בפני עצמו:
+<b>הורה עם הצבור.</b> שהיה הוא אחד מן הסנהדרין ששגגו בהוראה:
+<b>מתכפר לו עם הצבור.</b> בפר העלם דבר של צבור, ואינו צריך קרבן אחר. דסלקא דעתך אמינא כי היכי דביוה״כ אין מתכפר עם הצבור, דהא כתיב (ויקרא ט״ז:י״א) ושחט את פר החטאת אשר לו, הכא נמי יהיה צריך קרבן בפני עצמו, קמשמע לן דלא. ונפקא לן מקרא דכתיב (שם ד׳) על חטאתו אשר חטא, בחטא המיוחד לו מביא קרבן בפני עצמו, ובחטא שאינו מיוחד לו אינו מביא קרבן בפני עצמו:
+<b>שאין בית דין חייבים.</b> כלומר, דין הוא שהמשיח מתכפר עם הצבור, שהרי אין בית דין חייבין וכו׳ וכן המשיח, אלמא הושוה המשיח לבית דין בכל עניניו, א״כ כשהורה עם הצבור דין הוא שיהיה שוה לצבור ויתכפר עם הצבור:
+<b>ולא בעבודה זרה עד שיורו לבטל מקצת.</b> לפי שנאמר בשאר מצות (ויקרא ד׳:י״ג) ונעלם דבר מעיני הקהל, ונאמר בעבודה זרה (במדבר ט״ו:כ״ד) והיה אם מעיני העדה וגו׳, מה בשאר מצות ונעלם דבר ולא כל הגוך, אף בעבודה זרה דבר ולא כל הגוף:
+
+Mishnah 3
+
+<b>אין חייבין אלא על העלם דבר.</b> בית דין שהורו לצבור על אחת מכל המצות, אין חייבין להביא פר העלם דבר של צבור אלא על העלם דבר ששגגו בהוראה ונעלם מהן הדין:
+<b>עם שגגת מעשה.</b> ושגגו רוב הצבור ועשו מעשה על פיהם. דכתיב ישגו ונעלם דבר, שגגת מעשה ונעלם דבר:
+<b>וכן המשיח.</b> וכן כהן גדול המשוח בשמן המשחה אינו חייב קרבן עד שיעלם ממנו הדין ויעשה הוא עצמו מעשה בשוגג על פי הוראה שחשב, דכתיב (ויקרא ד׳:ג׳) לאשמת העם, מלמד שהמשיח כעם:
+<b>ובעבודה זרה אין חייבין.</b> (ובעבודה זרה) שבית דין ששגגו בהוראה בעבודה זרה חייבין פר ושעיר:
+<b>אין חייבין אלא על העלם יבר עם שגגת מעשה.</b> כשאר כל המצות. דילפינן עבודה זרה משאר מצות מגזירה שוה דמעיני מעיני, כדכתבינן לעיל:
+<b>אין חייבין אלא על דבר שזדונו כרת ועל שגגתו חטאת.</b> שכל הכריתות שבתורה הן ל״ו, ועל כולן חייבין על שגגתן חטאת, חוץ מחמשה שבהן שאין חייבין על שגגתן חטאת, והן מילה וקרבן פסח, לפי שהן מצות עשה, אע״פ שיש על זדונן כרת אין חייבין על שגגתן חטאת, דבחטאת כתיב (ויקרא ד׳:י״ג) אחת מכל מצות ה׳ אשר לא תעשינה. ומגדף, מפני שאין בו מעשה, והכתוב אומר בחטאת, לעושה בשגגה, יצא מגדף שאין בו מעשה. וטומאת מקדש וקדשיו אין חייבין על שגגתן אלא קרבן עולה ויורד האמור בויקרא. וכל הנך אין בית דין מביאין חטאת על שגגתן, ולא המשיח. נמצאו כל המצות שבית דין וכהן המשיח מביאין עליהן קרבן, שלשים ואחת מצות שחייבין על זדונן כרת ועל שגגתן חטאת קבועה:  
+
+Mishnah 4
+
+<b>אין חייבין על עשה ועל לא תעשה שבמקדש.</b> בית דין שהורו וטעו בטומאת מקדש וקדשיו, אין מחוייבין להביא קרבן צבור:
+<b>על עשה שבמקדש.</b> כגון שנטמא במקדש, שמצוה לו לצאת בקצרה, ואם שהה ויצא בארוכה חייב כרת. ובית דין שהורו לו לצאת בארוכה אין חייבין קרבן, לפי שאין על שגגה זו קרבן חטאת, כלומר יחיד שטעה ושגג בזו ויצא בארוכה אינו חייב חטאת קבועה אלא קרבן עולה ויורד:
+<b>ולא תעשה שבמקדש.</b> שלא יכנס למקדש בטומאה:
+<b>ואין מביאין אשם תלוי וכו׳</b> שכל דבר שחייבין על שגגתו חטאת קבועה, מביאין על לא הודע שלו אשם תלוי. וטומאת מקדש הואיל ואין חייבין על שגגתו חטאת [קבועה] אין מביאין על לא הודע שלו אשם תלוי:
+<b>על עשה שבנדה.</b> היה משמש עם הטהורה ואמרה לו נטמאתי עתה בשעת תשמיש, מצוה עליו לפרוש, ולא יפרוש מיד שהיציאה הנאה היא לו כביאתו, אלא נועץ צפרניו בקרקע וממתין עד שימות האבר ופורש בלא קושי. וזהו עשה שבנדה. ואם שגגו בית דין בהוראה זו והורו שיפרוש מיד, חייבין פר העלם דבר, לפי שהיחיד חייב על שגגתו חטאת:
+
+Mishnah 5
+
+<b>אין חייבין על שמיעת הקול.</b> שהשביעו. חברו אם יודע לו עדות ולא העיד לו, כדכתיב (ויקרא ה׳:א׳)] ונפש כי תחטא ושמעה קול אלה. והוא עד וגו׳:
+<b>ועל ביטוי שפתים.</b> שבועה שלא אוכל ואכל, או שאוכל ולא אכל. וכן אכלתי ולא אכל, לא אכלתי ואכל:
+<b>ועל טומאת מקדש וקדשיו.</b> הנכנס למקדש בטומאה, או שאכל קודש [בטומאה]. אם שגגו בהוראה באחת מכל אלו, אין חייבין קרבן לא בית דין ולא המשיח, לפי שאין היחידים חייבין על שגגתן חטאת קבועה:
+<b>והנשיא כיוצא בהם.</b> מלך ששגג באחד מכל אלו אינו מביא שעיר ופטור משום קרבן, דבכל הנך כתיב ואם לא תגיע ידו ואם לא תשיג ידו, מי שבאים לידי עניות, יצא מלך וכהן גדול שאינן באין לידי עניות:
+<b>ר׳ עקיבא אומר הנשיא חייב.</b> דבנשיא כתיב (שם ד׳) וכפר עליו הכהן מחטאתו, ובקרבן עולה ויורד האמור בשמיעת קול, ובבטוי שפתים, ובטומאת מקדש, כתיב (שם ה׳) וכפר עליו הכהן מחטאתו, ללמדך שהנשיא חייב בהן. והאי דכהן משיח פטור מקרבן האמור בשמיעת קול ובטוי שפתים וטומאת מקדש, לדברי רבי עקיבא הוא משום דכתיב (שם ו׳) זה קרבן אהרן ובניו וגו׳ עשירית האיפה, זה, מיעוט הוא, לומר עשירית האיפה של מנחת חביתין בא חובה לכהן המשיח, ואין עשירית איפה אחר בא לו חובה, למעוטי עשירית האיפה האמור בשמיעת קול וכו׳ שאין הכהן המשיח מביא אותו. וכיון שמיעטו הכתוב מעשירית האיפה, נתמעט נמי משתי תורים ומכל קרבן האמור בענין. דכתיב בסוף אותה פרשה וכפר עליו הכהן על חטאתו אשר חטא מאחת מאלה, המתכפר באחת מאלה מתכפר בכולן, ושאין מתכפר באחת מאלה אין מתכפר בכולן. ואין הלכה כרבי עקיבא ולא כרבי יוסי, אלא כהן משיח ונשיא חייבין קרבן עולה ויורד על שמיעת קול ועל בטוי שפתים ועל טומאת מקדש, כדמוכח לקמן במתניתין. והא דתנינן אין חייבין על שמיעת הקול וכו׳ דמשמע לא בית דין ולא כהן משיח, היינו אינו חייב פר הבא על שאר מצות, אבל חייב קרבן עולה ויורד:
+
+Mishnah 6
+
+<b>ובעבודה זרה היחיד והנשיא והמשיח מביאין שעירה.</b> בפרשת שלח לך בקרבן עבודה זרה כתיב ואם נפש אחת תחטא בשגגה וגו׳ והקריבה עז, וכתיב בתריה תורה אחת יהיה לכם, השוה את כולן לקרבן זה:
+
+Mishnah 7
+
+<b>אשם תלוי.</b> עבירות שחייבין על זדונן כרת ועל שגגתן חטאת קבועה, חייבין על לא הודע שלהן אשם תלוי, כגון כשני זיתים אחד של חלב ואחד של שומן ואכל אחד מהן ואינו יודע איזה מהן אכל:
+<b>והמשיח ובית דין פטורין.</b> דכתיב בקרבן צבור (ויקרא ד׳) ונודעה החטאת והקריבו, אין חייבין קרבן אלא על הודע. ומשיח כבית דין:
+<b>אשם ודאי.</b> חמשה אשמות הן שבאין על הודאי, אשם מעילות, אשם גזילות, אשם נזיר, אשם מצורע, אשם שפחה חרופה:
+<b>היחיד והנשיא והמשיח חייבין.</b> שכל אלו מעשה יחיד הם, לא שנא הדיוט ולא שנא משיח ונשיא:
+<b>ובית דין פטורים.</b> שאין להוראת בית דין עסק בהם. ואין אשם בא על הוראת בית דין:
+<b>אלא שאין כהן גדול חייב על טומאת מקדש וקדשיו דברי רבי שמעון.</b> טעמא דרבי שמעון, דכתיב בטומאת מקדש (במדבר י״ט:כ׳) ואיש אשר יטמא ולא יתחטא ונכרתה הנפש ההיא מתוך הקהל, מי שחטאו שוה לקהל, יצא כהן גדול שאין חטאו שוה לקהל. שהקהל כל מי שנכנס מהן למקדש שוגג, או עבר עבירה בשוגג, חייב על שגגת מעשה בלבד, וכהן משיח אינו חייב אלא על העלם דבר עם שגגת מעשה, כדמוכח לעיל בפרקין. ואין הלכה כרבי שמעון, אלא כהן גדול מביא קרבן עולה ויורד אף על טומאת מקדש וקדשיו:
+<b>רבי אליעזר אומר הנשיא מביא שעיר.</b> על טומאת מקדש וקדשיו. לפי שחייבין על זדונו כרת. כדרך שהוא מביא שעיר על שאר מצות שחייבין על זדונן כרת. ואין הלכה כרבי אליעזר, דכיון דאין חייבין על שגגת מקדש וקדשיו חטאת קבועה, אין הנשיא מביא אלא כדרך שהיחיד מביא:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כהן משיח שחטא ואח״כ עבר ממשיחותו.</b> ולא הספיק להביא קרבנו עד שעבר מכהונתו:
+<b>כהן משיח מביא פר.</b> ואפילו עבר לאחר שהעבירוהו ממשיחותו, אמרינן לקמן במתניתין דמביא פר. ולא נקט ליה אלא משום דאיצטריך למתני דנשיא מביא שעיר כשחטא קודם שהעבירוהו, תני נמי בכהן משיח מביא פר:
+<b>ונשיא מביא שעיר.</b> דכתיב (ויקרא ד׳:ג׳) על חטאתו אשר חטא, מלמד שמביא חטאת כמו שהיה חייב בשעה שחטא:
+
+Mishnah 2
+
+<b>כהן משיח שעבר ממשיחותו וכו׳</b> אע״פ שאינו עובד, בקדושתו הוא עומד. שאין בין כהן העובד לכהן שעבר, אלא עבודה ופר יום הכפורים ועשירית האיפה שמקריב בכל יום, כדלקמן. אבל נשיא כיון שהעבירוהו הרי הוא כהדיוט:
+
+Mishnah 3
+
+<b>הרי אלו כהדיוט.</b> שנאמר בנשיא (שם) אשר נשיא יחטא, שחטא כשהוא נשיא. וכן בכהן המשיח נאמר (שם) ואם הכהן המשיח יחטא, שחטא כשהוא משיח:
+
+Mishnah 4
+
+<b>המרובה בבגדים.</b> לאחר שנגנזה צלוחית של שמן המשחה היה כ״ג נכנמ לכהונה גדולה בלבישת שמונה בגדים, כדכתיב (שם כ״א) ומלא את ידו ללבוש את הבגדים:
+<b>אלא פר הבא על כל המצות.</b> שאין מרובה בבגדים מביא פר על שגגתו, דכהן המשיח כתיב:
+<b>בעבודת יוה״כ.</b> שאין עבודת אותו היום בשרה אלא בכ״ג בלבד, וכהן המשמש וכהן שעבר שוין בה:
+<b>ולא פורעין ולא פורמין.</b> כדכתיב בכהן גדול (שם) את ראשו לא יפרע ובגדיו לא יפרום:
+<b>ומחזירין את הרוצח.</b> אם מת אחד מהם, חוזר הרוצח מעיר מקלטו, כדכתיב (במדבר ל״ה:כ״ה) עד מות הכהן הגדול:
+
+Mishnah 5
+
+<b>כ״ג פורם מלמטה.</b> אם מת לו מת שחייב לקרוע עליו, קורע מלמטה בכנף בגדו הסמוך לרגליו. והאי דכתיב ובגדיו לא יפרום, שאינו פורם כשאר כל אדם:
+<b>מלמעלה.</b> כנגד החזה סמוך לכתף, כשאר העם:
+<b>אונן.</b> מי שמת לו אחד משבעה קרובים שחייב להתאבל עליו, יום המיתה כולו בין נקבר המת בין לא נקבר, הוא אונן דאורייתא, ומיום המיתה ואילך כל זמן שלא נקבר המת הוא אונן דרבנן, ויום הקבורה הוא אונן דרבנן כל אותו היום אפילו לאחר קבורה, ומשנקבר המת ביום ראשון של מיתה כל הלילה שלאחריו הוא אונן דרבנן:
+<b>כ״ג מקריב אונן ולא אוכל.</b> מן הקדשים. שכן מצינו באהרן ביום שמתו נדב ואביהוא אמר ואכלתי חטאת היום הייטב בעיני ה׳, על האכילה היה מקפיד לא על ההקרבה. ודוקא אהרן שהוא כ״ג, אבל בניו שהיו כהנים הדיוטים היו אסורים אותו היום בין להקריב בין לאבול:
+
+Mishnah 6
+
+<b>התדיר מחבירו הוא קודם.</b> דאמר קרא (במדבר כ״ח:כ״ג) מלבד עולת הבוקר אשר לעולת התמיד. מכדי כתיב עולת הבוקר, אשר לעולת התמיד למה לי, אלא אמר רחמנא האי משום דתדיר, קדים ברישא:
+<b>וכל המקודש מחבירו וכו׳</b> דהכי אשכחן בכהן, דכתיב ביה וקדשתו, ואמרינן לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון:
+<b>פר משיח קודם.</b> הואיל ומשיח מכפר ועדה מתכפרת, בדין הוא שיקדים מכפר למתכפר. וכן הוא אומר (ויקרא ט״ז:י״ז) וכפר בעדו ובעד ביתו, ואח״כ ובעד כל קהל ישראל:
+
+Mishnah 7
+
+<b>האיש קודם לאשה.</b> שהוא מקודש ממנה, שהאיש חייב בכל המצות והאשה אינה חייבת במצות עשה שהזמן גרמא:
+<b>והאשה קודמת לאיש בכסות.</b> שבושתה מרובה מבושתו של איש:
+<b>לקלקלה.</b> לביאה. ולמשכב זכור:
+<b>האיש קודם.</b> שזו דרכה בכך וזה אין דרכו בכך:
+
+Mishnah 8
+
+<b>לוי קודם לישראל.</b> דכתיב (דברים י׳:ח׳) בעת ההיא הבדיל ה׳ את שבט הלוי מתוך בני ישראל:
+<b>ישראל קודם לממזר.</b> האי מיוחס והאי לאו מיוחס:
+<b>ממזר קודם לנתין.</b> זה בא מטפה כשרה וזה בא מטפה פסולה:
+<b>נתין קודם לגר.</b> זה גדל עמנו בקדושה וזה לא גדל עמנו בקדושה:
+<b>גר קודם לעבד.</b> זה לא היה בכלל ארור וזה היה בכלל ארור:
+<b>ממזר ת״ח קודם לכ״ג עם הארץ.</b> דכתיב (משלי ג׳:ט״ו) יקרה היא מפנינים, יקרה היא מכהן גדול שנכנס לפני ולפנים:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/Hebrew/merged.txt
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+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Horayot/Hebrew/merged.txt	
@@ -0,0 +1,171 @@
+Bartenura on Mishnah Horayot
+ברטנורא על משנה הוריות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Horayot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה הוריות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הורו בית דין לעבור.</b> שאמרו לעם מותרים אתם לעשות דבר שחייבים על זדונו כרת:
+<b>והלך היחיד ועשה.</b> מתניתין ר׳ יהודה היא דאמר יחיד שעשה בהוראת ב״ד פטור. ואינה הלכה. אלא כרבנן דאמרי יחיד שעשה בהוראת בית דין חייב. ואינו פטור עד שיהו העושים על פי בית דין רוב יושבי ארץ ישראל או רוב השבטים, ואז בית דין מביאין פר העלם דבר של צבור, והעושים על פיהם פטורים:
+<b>שוגג על פיהם.</b> לאפוקי היכא שלא תלה בהוראת בית דין, כגון שהורו בית דין שחלב מותר, ונתחלף לו חלב בשומן ואכלו, שזה חייב, שהרי לא על פי בית דין אכל:
+<b>בין שלא עשו.</b> בית דין עצמן מעשה על פי הוראתם, הוא פטור והן חייבין, שבית דין אין מביאין קרבן אלא על שגגת הוראה, שהמעשה תלוי בקהל וההוראה בבית דין:
+<b>הרי זה חייב מפני שלא תלה בבית דין.</b> ואע״ג דמזיד הוא זה, שהרי ידע שטעו ואעפ״כ עשה כדבריהם, ומזיד לאו בר קרבן הוא, הא אמרינן בגמרא שהוא שוגג, שחשב שמצוה לעשות על פי בית דין ואפילו ידע בהן שטעו:
+<b>זה הכלל.</b> לאתויי מבעט בהוראה, שאין דרכו לעשות על פי הוראתם, ועשה כהוראת בית דין לא מפני שסמך על הוראתם אלא מפני שנדמה לו בדעתו שזה מותר, הרי זה חייב:
+
+Mishnah 2
+
+<b>ר׳ שמעון פוטר.</b> כיון שפשטה הוראתם ברוב צבור:
+<b>ור׳ אליעזר אומר ספק.</b> הואיל והיה לו לשאול בכל עת על דברים שנתחדשו בבית דין ולא שאל, הרי זה כמי שנסתפק לו אם חטא אם לא חטא, ומביא אשם תלוי. והלכה כר׳ אליעזר:
+<b>איזהו ספק.</b> כלומר במה אומר ר״א שהוא נדון כמי שנסתפק לו אם חטא אם לא חטא וחייב אשם תלוי:
+<b>ביושב בביתו.</b> כשהוא יושב בביתו במדינה שהורו בה בית דין, שהיה אפשר שישמע שחזרו בהם בית דין מהוראתם:
+<b>אבל הלך לו למדינת הים.</b> ולאו דוקא הלך, אלא החזיק בדרך ללכת אע״פ שעדיין לא הלך, סבירא ליה לר׳ עקיבא שמפני טרדתו לצאת לדרך אינו שואל אם חזרו בהן בית דין, ופטור מאשם תלוי. ובן עזאי סבר, הואיל ועדיין לא הלך היה לו לשאול. ובהכי מוקי לה פלוגתייהו בגמרא. והלכה כר״ע:  
+
+Mishnah 3
+
+<b>לעקור את כל הגוף.</b> כל עיקרה של מצוה, כדמפרש ואזיל:
+<b>הרי אלו פטורים.</b> דכתיב (ויקרא ד׳) ונעלם דבר, קרי ביה ונעלם מדבר, מקצת הדבר ולא כולו:
+<b>אבל הבא על שומרת יום כנגד יום פטור.</b> בגמרא פריך דהא שומרת יום כנגד יום בתורה כתיב (שם ט״ו) וספרה לה, מלמד שסופרת אחד כנגד אחד, וכל מידי דכתיב בתורה אין בית דין מביאין עליו קרבן. ומפרש בגמרא כגון דאמרי זבה לא הוי אלא ביממא, כלומר, כשרואה דם ביום ולא כשרואה בלילה, דכתיב (שם) כל ימי זובה:
+<b>המוציא מרשות היחיד לרשות הרבים פטור.</b> דאמרי הכנסה והוצאה אסורה דכתיב (שמות ט״ז:כ״ט) אל יצא איש ממקומו, זריקה והושטה מותרת:
+<b>המשתחוה פטור.</b> דאמרי השתחואה דאית בה פשוט ידים ורגלים אסורה דכתיב (שם ל״ד) לא תשתחוה לאל אחר, ושאין בה פשוט ידים ורגלים מותרת. וכללא דמילתא, אין בית דין חייבין עד שיורו בדבר שאין הצדוקין מודין בו. אבל הורו בדבר שהצדוקין מודין בו, פטורין מקרבן צבור, והרבים העושים על פיהם כל אחד חייב להביא קרבן על שגגתו. מאי טעמא, דזיל קרי בי רב הוא:
+
+Mishnah 4
+
+<b>וידע אחד מהן שטעו וכו׳</b> דאמר קרא (ויקרא ד׳:י״ג) ואם כל עדת ישראל ישגו, עד שיהיו כולם מסכימים בשגגה:
+<b>מופלא של בית דין.</b> הגדול שבהן, ראש הישיבה:
+<b>זקן שלא ראה בנים.</b> אינו ראוי לדון דיני נפשות, שסתמו שהוא אכזרי ולא ירחם:
+<b>ונאמר להלן עדה.</b> ושפטו העדה:
+<b>מה עדה האמורה להלן וכו׳</b> שנאמר בסנהדרין (במדבר י״א:ט״ז) והתיצבו שם עמך, בדומין לך, מיוחסין כמותך. פרט לגר ולנתין ולממזר שאינן ראויין לימנות בסנהדרין:
+<b>מזידין.</b> שידעו בית דין שהדבר אסור, פטורים מקרבן צבור, דמזיד לאו בר קרבן הוא. והעושים שוגג, מביאים כשבה או שעירה חטאת יחיד:
+<b>שוגגים ועשו מזידין אלו ואלו פטורים.</b> בית דין פטורים שהרי לא עשו הקהל מפי הוראתם ולא תלו מעשיהם בבית דין, שהרי ידעו שבית דין טעו. וכל העושים פטורים, שהרי מזידים הן ומזיד לאו בר קרבן הוא:
+
+Mishnah 5
+
+<b>מביאין פר.</b> האמור בויקרא והקריבו הקהל פר:
+<b>ובעבודה זרה מביאים פר ושעיר.</b> ואם הורו להתיר באיסור עבודה זרה, מביאין פר ושעיר האמור בפרשת שלח לך, וכי תשגו ולא תעשו את כל המצות האלה, מצוה שהיא שקולה כנגד כל המצות, הוי אומר זו עבודה זרה, וכתיב התם (שם ט״ו) והיה אם מעיני העדה נעשתה לשגגה ועשו כל העדה פר בן בקר אחד לעולה וגו׳ ושעיר עזים אחד לחטאת. ור׳ מאיר סבר, האי והקריבו הקהל פר האמור בויקרא בשגגת שאר עבירות, וכן ועשו כל העדה פר ושעיר האמור בשלח לך בשגגת עבודה זרה, הקהל שהורה בלבד הן המביאים אותם, והן בית דין הגדול:
+<b>שנים עשר שבטים מביאין.</b> דסבר ר׳ יהודה כל שבט ושבט אקרי קהל, שנאמר (דברי הימים ב כ׳) ויעמוד יהושפט בקהל יהודה:
+<b>שלשה עשר פרים.</b> דסבר ר׳ שמעון שאין בית דין ששגגו בהוראה מתכפרים בפרים ושעירים של השבטים, אלא חייבים להביא פר ושעיר לעצמם:
+<b>שבעה שבטים.</b> שהם רוב מנין של שבטים, אע״פ שהן מיעוט ישראל. או רוב מנין ישראל ואע״פ שיהיו ממיעוט מנין השבטים, ואפילו עשה שבט אחד והוא רוב ישראל. מביאין כל שאר השבטים שלא חטאו על ידי אלו החוטאים:
+<b>שמונה פרים.</b> דסבר ר׳ שמעון שאין אותן שלא חטאו מביאים על ידי החוטאים. והלכה כר׳ יהודה:
+<b>ועשה אותו שבט.</b> לעצמו, ואין כאן רוב מנין ישראל ולא רוב השבטים:
+<b>וחכמים אומרים אין חייבים וכו׳</b> והלכה כחכמים:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הורה כהן משיח.</b> כהן גדול המשוח בשמן המשחה הורה היתר לעצמו ועשה מעשה בעצמו בדבר שחייבים על זדונו כרת:
+
+Mishnah 2
+
+<b>מתכפר לו בפני עצמו.</b> חייב להביא פר בפני עצמו:
+<b>הורה עם הצבור.</b> שהיה הוא אחד מן הסנהדרין ששגגו בהוראה:
+<b>מתכפר לו עם הצבור.</b> בפר העלם דבר של צבור, ואינו צריך קרבן אחר. דסלקא דעתך אמינא כי היכי דביוה״כ אין מתכפר עם הצבור, דהא כתיב (ויקרא ט״ז:י״א) ושחט את פר החטאת אשר לו, הכא נמי יהיה צריך קרבן בפני עצמו, קמשמע לן דלא. ונפקא לן מקרא דכתיב (שם ד׳) על חטאתו אשר חטא, בחטא המיוחד לו מביא קרבן בפני עצמו, ובחטא שאינו מיוחד לו אינו מביא קרבן בפני עצמו:
+<b>שאין בית דין חייבים.</b> כלומר, דין הוא שהמשיח מתכפר עם הצבור, שהרי אין בית דין חייבין וכו׳ וכן המשיח, אלמא הושוה המשיח לבית דין בכל עניניו, א״כ כשהורה עם הצבור דין הוא שיהיה שוה לצבור ויתכפר עם הצבור:
+<b>ולא בעבודה זרה עד שיורו לבטל מקצת.</b> לפי שנאמר בשאר מצות (ויקרא ד׳:י״ג) ונעלם דבר מעיני הקהל, ונאמר בעבודה זרה (במדבר ט״ו:כ״ד) והיה אם מעיני העדה וגו׳, מה בשאר מצות ונעלם דבר ולא כל הגוך, אף בעבודה זרה דבר ולא כל הגוף:
+
+Mishnah 3
+
+<b>אין חייבין אלא על העלם דבר.</b> בית דין שהורו לצבור על אחת מכל המצות, אין חייבין להביא פר העלם דבר של צבור אלא על העלם דבר ששגגו בהוראה ונעלם מהן הדין:
+<b>עם שגגת מעשה.</b> ושגגו רוב הצבור ועשו מעשה על פיהם. דכתיב ישגו ונעלם דבר, שגגת מעשה ונעלם דבר:
+<b>וכן המשיח.</b> וכן כהן גדול המשוח בשמן המשחה אינו חייב קרבן עד שיעלם ממנו הדין ויעשה הוא עצמו מעשה בשוגג על פי הוראה שחשב, דכתיב (ויקרא ד׳:ג׳) לאשמת העם, מלמד שהמשיח כעם:
+<b>ובעבודה זרה אין חייבין.</b> (ובעבודה זרה) שבית דין ששגגו בהוראה בעבודה זרה חייבין פר ושעיר:
+<b>אין חייבין אלא על העלם יבר עם שגגת מעשה.</b> כשאר כל המצות. דילפינן עבודה זרה משאר מצות מגזירה שוה דמעיני מעיני, כדכתבינן לעיל:
+<b>אין חייבין אלא על דבר שזדונו כרת ועל שגגתו חטאת.</b> שכל הכריתות שבתורה הן ל״ו, ועל כולן חייבין על שגגתן חטאת, חוץ מחמשה שבהן שאין חייבין על שגגתן חטאת, והן מילה וקרבן פסח, לפי שהן מצות עשה, אע״פ שיש על זדונן כרת אין חייבין על שגגתן חטאת, דבחטאת כתיב (ויקרא ד׳:י״ג) אחת מכל מצות ה׳ אשר לא תעשינה. ומגדף, מפני שאין בו מעשה, והכתוב אומר בחטאת, לעושה בשגגה, יצא מגדף שאין בו מעשה. וטומאת מקדש וקדשיו אין חייבין על שגגתן אלא קרבן עולה ויורד האמור בויקרא. וכל הנך אין בית דין מביאין חטאת על שגגתן, ולא המשיח. נמצאו כל המצות שבית דין וכהן המשיח מביאין עליהן קרבן, שלשים ואחת מצות שחייבין על זדונן כרת ועל שגגתן חטאת קבועה:  
+
+Mishnah 4
+
+<b>אין חייבין על עשה ועל לא תעשה שבמקדש.</b> בית דין שהורו וטעו בטומאת מקדש וקדשיו, אין מחוייבין להביא קרבן צבור:
+<b>על עשה שבמקדש.</b> כגון שנטמא במקדש, שמצוה לו לצאת בקצרה, ואם שהה ויצא בארוכה חייב כרת. ובית דין שהורו לו לצאת בארוכה אין חייבין קרבן, לפי שאין על שגגה זו קרבן חטאת, כלומר יחיד שטעה ושגג בזו ויצא בארוכה אינו חייב חטאת קבועה אלא קרבן עולה ויורד:
+<b>ולא תעשה שבמקדש.</b> שלא יכנס למקדש בטומאה:
+<b>ואין מביאין אשם תלוי וכו׳</b> שכל דבר שחייבין על שגגתו חטאת קבועה, מביאין על לא הודע שלו אשם תלוי. וטומאת מקדש הואיל ואין חייבין על שגגתו חטאת [קבועה] אין מביאין על לא הודע שלו אשם תלוי:
+<b>על עשה שבנדה.</b> היה משמש עם הטהורה ואמרה לו נטמאתי עתה בשעת תשמיש, מצוה עליו לפרוש, ולא יפרוש מיד שהיציאה הנאה היא לו כביאתו, אלא נועץ צפרניו בקרקע וממתין עד שימות האבר ופורש בלא קושי. וזהו עשה שבנדה. ואם שגגו בית דין בהוראה זו והורו שיפרוש מיד, חייבין פר העלם דבר, לפי שהיחיד חייב על שגגתו חטאת:
+
+Mishnah 5
+
+<b>אין חייבין על שמיעת הקול.</b> שהשביעו. חברו אם יודע לו עדות ולא העיד לו, כדכתיב (ויקרא ה׳:א׳)] ונפש כי תחטא ושמעה קול אלה. והוא עד וגו׳:
+<b>ועל ביטוי שפתים.</b> שבועה שלא אוכל ואכל, או שאוכל ולא אכל. וכן אכלתי ולא אכל, לא אכלתי ואכל:
+<b>ועל טומאת מקדש וקדשיו.</b> הנכנס למקדש בטומאה, או שאכל קודש [בטומאה]. אם שגגו בהוראה באחת מכל אלו, אין חייבין קרבן לא בית דין ולא המשיח, לפי שאין היחידים חייבין על שגגתן חטאת קבועה:
+<b>והנשיא כיוצא בהם.</b> מלך ששגג באחד מכל אלו אינו מביא שעיר ופטור משום קרבן, דבכל הנך כתיב ואם לא תגיע ידו ואם לא תשיג ידו, מי שבאים לידי עניות, יצא מלך וכהן גדול שאינן באין לידי עניות:
+<b>ר׳ עקיבא אומר הנשיא חייב.</b> דבנשיא כתיב (שם ד׳) וכפר עליו הכהן מחטאתו, ובקרבן עולה ויורד האמור בשמיעת קול, ובבטוי שפתים, ובטומאת מקדש, כתיב (שם ה׳) וכפר עליו הכהן מחטאתו, ללמדך שהנשיא חייב בהן. והאי דכהן משיח פטור מקרבן האמור בשמיעת קול ובטוי שפתים וטומאת מקדש, לדברי רבי עקיבא הוא משום דכתיב (שם ו׳) זה קרבן אהרן ובניו וגו׳ עשירית האיפה, זה, מיעוט הוא, לומר עשירית האיפה של מנחת חביתין בא חובה לכהן המשיח, ואין עשירית איפה אחר בא לו חובה, למעוטי עשירית האיפה האמור בשמיעת קול וכו׳ שאין הכהן המשיח מביא אותו. וכיון שמיעטו הכתוב מעשירית האיפה, נתמעט נמי משתי תורים ומכל קרבן האמור בענין. דכתיב בסוף אותה פרשה וכפר עליו הכהן על חטאתו אשר חטא מאחת מאלה, המתכפר באחת מאלה מתכפר בכולן, ושאין מתכפר באחת מאלה אין מתכפר בכולן. ואין הלכה כרבי עקיבא ולא כרבי יוסי, אלא כהן משיח ונשיא חייבין קרבן עולה ויורד על שמיעת קול ועל בטוי שפתים ועל טומאת מקדש, כדמוכח לקמן במתניתין. והא דתנינן אין חייבין על שמיעת הקול וכו׳ דמשמע לא בית דין ולא כהן משיח, היינו אינו חייב פר הבא על שאר מצות, אבל חייב קרבן עולה ויורד:
+
+Mishnah 6
+
+<b>ובעבודה זרה היחיד והנשיא והמשיח מביאין שעירה.</b> בפרשת שלח לך בקרבן עבודה זרה כתיב ואם נפש אחת תחטא בשגגה וגו׳ והקריבה עז, וכתיב בתריה תורה אחת יהיה לכם, השוה את כולן לקרבן זה:
+
+Mishnah 7
+
+<b>אשם תלוי.</b> עבירות שחייבין על זדונן כרת ועל שגגתן חטאת קבועה, חייבין על לא הודע שלהן אשם תלוי, כגון כשני זיתים אחד של חלב ואחד של שומן ואכל אחד מהן ואינו יודע איזה מהן אכל:
+<b>והמשיח ובית דין פטורין.</b> דכתיב בקרבן צבור (ויקרא ד׳) ונודעה החטאת והקריבו, אין חייבין קרבן אלא על הודע. ומשיח כבית דין:
+<b>אשם ודאי.</b> חמשה אשמות הן שבאין על הודאי, אשם מעילות, אשם גזילות, אשם נזיר, אשם מצורע, אשם שפחה חרופה:
+<b>היחיד והנשיא והמשיח חייבין.</b> שכל אלו מעשה יחיד הם, לא שנא הדיוט ולא שנא משיח ונשיא:
+<b>ובית דין פטורים.</b> שאין להוראת בית דין עסק בהם. ואין אשם בא על הוראת בית דין:
+<b>אלא שאין כהן גדול חייב על טומאת מקדש וקדשיו דברי רבי שמעון.</b> טעמא דרבי שמעון, דכתיב בטומאת מקדש (במדבר י״ט:כ׳) ואיש אשר יטמא ולא יתחטא ונכרתה הנפש ההיא מתוך הקהל, מי שחטאו שוה לקהל, יצא כהן גדול שאין חטאו שוה לקהל. שהקהל כל מי שנכנס מהן למקדש שוגג, או עבר עבירה בשוגג, חייב על שגגת מעשה בלבד, וכהן משיח אינו חייב אלא על העלם דבר עם שגגת מעשה, כדמוכח לעיל בפרקין. ואין הלכה כרבי שמעון, אלא כהן גדול מביא קרבן עולה ויורד אף על טומאת מקדש וקדשיו:
+<b>רבי אליעזר אומר הנשיא מביא שעיר.</b> על טומאת מקדש וקדשיו. לפי שחייבין על זדונו כרת. כדרך שהוא מביא שעיר על שאר מצות שחייבין על זדונן כרת. ואין הלכה כרבי אליעזר, דכיון דאין חייבין על שגגת מקדש וקדשיו חטאת קבועה, אין הנשיא מביא אלא כדרך שהיחיד מביא:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כהן משיח שחטא ואח״כ עבר ממשיחותו.</b> ולא הספיק להביא קרבנו עד שעבר מכהונתו:
+<b>כהן משיח מביא פר.</b> ואפילו עבר לאחר שהעבירוהו ממשיחותו, אמרינן לקמן במתניתין דמביא פר. ולא נקט ליה אלא משום דאיצטריך למתני דנשיא מביא שעיר כשחטא קודם שהעבירוהו, תני נמי בכהן משיח מביא פר:
+<b>ונשיא מביא שעיר.</b> דכתיב (ויקרא ד׳:ג׳) על חטאתו אשר חטא, מלמד שמביא חטאת כמו שהיה חייב בשעה שחטא:
+
+Mishnah 2
+
+<b>כהן משיח שעבר ממשיחותו וכו׳</b> אע״פ שאינו עובד, בקדושתו הוא עומד. שאין בין כהן העובד לכהן שעבר, אלא עבודה ופר יום הכפורים ועשירית האיפה שמקריב בכל יום, כדלקמן. אבל נשיא כיון שהעבירוהו הרי הוא כהדיוט:
+
+Mishnah 3
+
+<b>הרי אלו כהדיוט.</b> שנאמר בנשיא (שם) אשר נשיא יחטא, שחטא כשהוא נשיא. וכן בכהן המשיח נאמר (שם) ואם הכהן המשיח יחטא, שחטא כשהוא משיח:
+
+Mishnah 4
+
+<b>המרובה בבגדים.</b> לאחר שנגנזה צלוחית של שמן המשחה היה כ״ג נכנמ לכהונה גדולה בלבישת שמונה בגדים, כדכתיב (שם כ״א) ומלא את ידו ללבוש את הבגדים:
+<b>אלא פר הבא על כל המצות.</b> שאין מרובה בבגדים מביא פר על שגגתו, דכהן המשיח כתיב:
+<b>בעבודת יוה״כ.</b> שאין עבודת אותו היום בשרה אלא בכ״ג בלבד, וכהן המשמש וכהן שעבר שוין בה:
+<b>ולא פורעין ולא פורמין.</b> כדכתיב בכהן גדול (שם) את ראשו לא יפרע ובגדיו לא יפרום:
+<b>ומחזירין את הרוצח.</b> אם מת אחד מהם, חוזר הרוצח מעיר מקלטו, כדכתיב (במדבר ל״ה:כ״ה) עד מות הכהן הגדול:
+
+Mishnah 5
+
+<b>כ״ג פורם מלמטה.</b> אם מת לו מת שחייב לקרוע עליו, קורע מלמטה בכנף בגדו הסמוך לרגליו. והאי דכתיב ובגדיו לא יפרום, שאינו פורם כשאר כל אדם:
+<b>מלמעלה.</b> כנגד החזה סמוך לכתף, כשאר העם:
+<b>אונן.</b> מי שמת לו אחד משבעה קרובים שחייב להתאבל עליו, יום המיתה כולו בין נקבר המת בין לא נקבר, הוא אונן דאורייתא, ומיום המיתה ואילך כל זמן שלא נקבר המת הוא אונן דרבנן, ויום הקבורה הוא אונן דרבנן כל אותו היום אפילו לאחר קבורה, ומשנקבר המת ביום ראשון של מיתה כל הלילה שלאחריו הוא אונן דרבנן:
+<b>כ״ג מקריב אונן ולא אוכל.</b> מן הקדשים. שכן מצינו באהרן ביום שמתו נדב ואביהוא אמר ואכלתי חטאת היום הייטב בעיני ה׳, על האכילה היה מקפיד לא על ההקרבה. ודוקא אהרן שהוא כ״ג, אבל בניו שהיו כהנים הדיוטים היו אסורים אותו היום בין להקריב בין לאבול:
+
+Mishnah 6
+
+<b>התדיר מחבירו הוא קודם.</b> דאמר קרא (במדבר כ״ח:כ״ג) מלבד עולת הבוקר אשר לעולת התמיד. מכדי כתיב עולת הבוקר, אשר לעולת התמיד למה לי, אלא אמר רחמנא האי משום דתדיר, קדים ברישא:
+<b>וכל המקודש מחבירו וכו׳</b> דהכי אשכחן בכהן, דכתיב ביה וקדשתו, ואמרינן לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון:
+<b>פר משיח קודם.</b> הואיל ומשיח מכפר ועדה מתכפרת, בדין הוא שיקדים מכפר למתכפר. וכן הוא אומר (ויקרא ט״ז:י״ז) וכפר בעדו ובעד ביתו, ואח״כ ובעד כל קהל ישראל:
+
+Mishnah 7
+
+<b>האיש קודם לאשה.</b> שהוא מקודש ממנה, שהאיש חייב בכל המצות והאשה אינה חייבת במצות עשה שהזמן גרמא:
+<b>והאשה קודמת לאיש בכסות.</b> שבושתה מרובה מבושתו של איש:
+<b>לקלקלה.</b> לביאה. ולמשכב זכור:
+<b>האיש קודם.</b> שזו דרכה בכך וזה אין דרכו בכך:
+
+Mishnah 8
+
+<b>לוי קודם לישראל.</b> דכתיב (דברים י׳:ח׳) בעת ההיא הבדיל ה׳ את שבט הלוי מתוך בני ישראל:
+<b>ישראל קודם לממזר.</b> האי מיוחס והאי לאו מיוחס:
+<b>ממזר קודם לנתין.</b> זה בא מטפה כשרה וזה בא מטפה פסולה:
+<b>נתין קודם לגר.</b> זה גדל עמנו בקדושה וזה לא גדל עמנו בקדושה:
+<b>גר קודם לעבד.</b> זה לא היה בכלל ארור וזה היה בכלל ארור:
+<b>ממזר ת״ח קודם לכ״ג עם הארץ.</b> דכתיב (משלי ג׳:ט״ו) יקרה היא מפנינים, יקרה היא מכהן גדול שנכנס לפני ולפנים:
\ No newline at end of file
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@@ -0,0 +1,270 @@
+Bartenura on Mishnah Makkot
+ברטנורא על משנה מכות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Makkot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כיצד העדים נעשים זוממין – this is how it should be read: those witnesses who were found to be scheming and with them, we do not enact the punishment for evidence disproved by an alibi, that is to say, we do not fulfill through them [the Biblical verse – Deuteronomy 19:19]: “you shall do to him as he schemed to do to his fellow.” How are they made scheming [witnesses]?
+מעידין אנו באיש פלוני – a Kohen
+שהוא בן גרושה – in our presence his mother was divorced prior to his birth, and therefore he is one unfit for the priesthood on account of his father’s illegitimate connection.
+אין אומרים – if they were found to be scheming [witnesses], and they are Kohanim, this one should be made the son of a divorcee [mother], to fulfill through him “as he schemed” (Deuteronomy 19:19) – but it is written, “you shall do to him as he schemed [to do to this fellow],” to him, but not to his progeny, and if we make him unfit for the priesthood, and he is a Kohen, you have disqualified his progeny forever. And if you should say, let us disqualify him alone and not his progeny, we require [in the Biblical verse] “as he schemed to do”, but it is not there [if he is not a Kohen], for he plotted to disqualify the judged (i.e., a Kohen) and his progeny.
+אלא לוקה ארבעים – for it says in the Biblical verse (Deuteronomy 25:1-2): “[When there is a dispute between men and they go to law,] and a decision is rendered declaring the one in the right and the other in the wrong – if the guilty one is to be flogged, [the magistrate shall have him lie down and be given lashes in his presence, by count, as his guilt warrants],” the other one in the wrong – if the guilty one is to be flogged,” but rather, the witnesses who [rendered] the one in the right to be wrong, and other witnesses came and “rendered declaring the one in the right,” for from the outset, they declared him to be like these wicked men: “if the guilty one is to be flogged…etc.”
+אין אומרים יגלה זה – As it is written concerning the murderer (Deuteronomy 19:5): “…that man shall flee [to one of these cities and live].” He and not those who scheme against him.
+שגירש את אשתו – [who divorced his wife] in our presence on a certain day, and he says: I did not divorce her and I am not liable for her Ketubah.
+והלא בין היום ובין למחר – that is to say, what they should pay him, and if you would say, the entire [worth of the] Ketubah, but would it not be lest he die or lest he divorce her today or tomorrow so that he would ultimately give it (i.e., the Ketubah value) to her, and it is found that they would not cause him to lose anything.
+אומרין כמה אדם רוצה ליתן בכתובתה של זו – from doubt . for if she had been widowed or divorced, the purchaser would take her, and if she died, her husband would inherit her and he would love the monies that he gave, and this would be given to the witnesses of the husband.
+
+Mishnah 2
+
+שלא השם המחייבו מלקות – The Biblical verse that makes him liable for flogging is not the one that makes him liable for payment. Flogging [comes] from (Exodus 23:2): “you shall not give perverse testimony;” payment from (Deuteronomy 19:19): “and you do to him as he schemed.”
+כל המשלם אינו לוקה – as it is written (Deuteronomy 25:2): “…[and be given lashes in his presence, by count,] as his guilt [warrants].” You make him liable for one [act] of guilt, but you do not make him liable for two [acts] of guilt, for as the Rabbis say, he pays [a fine] but is not flogged, and they did not say that he is flogged but does not pay [a fine], we learn from this, that whenever that wherever there are two [acts of guilt] – flogging and payment [of a fine], we do not say that he should be flogged and not pay [a fine] but he should pay [a fine] and not flogged, and such is the Halakha.
+
+Mishnah 3
+
+משום לא תענה – for since it is impossible to fulfill [the Biblical verse] “you shall do to him as he schemed to do to his fellow” concerning witnesses , such as “we testify about a certain person that he is the son of a divorcee,” the witnesses are flogged because of [the Biblical verse – Exodus 23:2]: “you shall not give perverse testimony [in a dispute]…”, here where is the warning of “you shall not give perverse testimony” and there is also, “[and you do to him] as he schemed” (Deuteronomy 19:19), he is flogged eighty [times]. Bu the Halakha is not according to Rabbi Meir.
+משלשין בממון – scheming witnesses who are liable for monetary payments, pay the money according to the number of witnesses. If there were three witness who were found to be scheming, each of one of them pays one-third of the money that had wanted to cause him to lose.
+ואין משלשין במכות – But each one of the witnesses is not flogged one third of the [requisite] flogging, but rather each one is flogged for forty, for we require: “and you shall do to him as he schemed to do” (Deuteronomy 19:19), and each one of them who had desired to cause the defendant to be flogged, a complete round [of flogging] and the money is combined, for when each one of them (i.e., the three scheming witnesses) gives his third [of the money] he accepted [upon himself] what they wanted to cause him to lose, between all of them. But flogging is not combined.
+
+Mishnah 4
+
+עד שיזומו עצמן – that they rebut them in matters of their essence, but not in the matters of the murderer [or the murdered], as it is explained further on, and we derive this from the Biblical verse, as it is written (Deuteronomy 19:18): “if the man who testified is a false witness,” until the lie is within the essence/substance of the witnesses.
+
+Mishnah 5
+
+ואפילו היו מאה – [one-hundred] sets [of witnesses] who testified one after the other with [the same] one [particular] testimony and one set [of witnesses] rebutted all of them, all of them are killed.
+איסטטית היא זאת – that is to say, this particular set [of witnesses] is corrupt and deviationist/rebellious, for they took advice among themselves to rebut in this testimony. Another explanation is that this is sycophancy, for it is testimony which teaches of a system of information which colors everything that it touches.
+ואינה נהרגת אלא כת ראשונה בלבד – for Rabbi Yehuda holds that after the first set of witnesses were proven to be scheming witnesses, we do not accept [additional] testimony from the second set that comes to testify after it, and if testifies and is found to be scheming, we do not kill it, nor do we call/refer to it as “and you shall do [to him]” (Deuteronomy 19:19), for we do not kill by his mouth; but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+עד יגמר הדין – of the judged, who would be killed by their word, and after that, they (i.e., the witnesses} were found to be scheming.
+
+Mishnah 7
+
+ומנין אפילו מאה – that two [witnesses] rebut one hundred [witnesses] who testified together.
+מה שנים אינן נהרגין עד שהוזמו שניהן – as it is written (Deuteronomy 19:18): “if the man who testified is a false witness” and the Master said: Every place where it states, “witness,” we have here two [witnesses] until the Biblical verse explicitly states “one.”
+עד שיהיו שלשתן זוממין – and it is the case that each of them testified immediately after the conclusion of his fellow, but if two testified and after some time, the others testified, they are considered as two separate sets for every thing.
+רבי עקיבא אומר: לא בא השלישי אלא להחמיר עליו – that is not to say that since without the third [witness], their testimony would have been accepted, they should not make of him a judgment of scheming, for the verse teaches you that even he is judged.
+על אחת כמה וכמה – for virtue is greater than cruelty
+
+Mishnah 8
+
+במה דברים אמורים בדיני נפשות – As it is written (Numbers 35:25): “The assembly shall protect the manslayer from the blood-avenger,” and we go around searching for acquittal (i.e., a verdict in favor).
+אחד דיני ממונות – also their testimony is nullified.
+בזמן שהתרו בהן – we are speaking of [the laws] of capital cases, that is to say, when we say that it is nullified, and this is at the time when a relative or some who is ineligible joins ab initio to be one of those who warn those who commit a sin, but if they didn’t warn them, and didn’t intend to be a witness in the matter, the testimony of the others is not nullified because of the evidence of this one, and the Halakha is according to Rebbe (i.e., Rabbi Yehuda HaNasi).
+
+Mishnah 9
+
+ואחד מתרה בו באמצע – He who warns combines with the set of witnesses, since he sees them and they see him at the time of the warning [given]. Therefore, if there were two sets that were in the two windows who see him, these combine with those and they are together one testimony.
+הוא והן נהרגין – He [i.e., the defendant] is killed, since there still is one set [of witnesses] that had not been proven to be scheming, and those who were refuted are killed for they had been found to be scheming.
+שלא תהא סנהדרין שומעת מפי התורגמן – for the we require that the judges know recognize/know the language of the witnesses and not have a need for an interpreter to be placed between them. And such is the Halakha.
+
+Mishnah 10
+
+סנהדרין – who are ordained in the Land [of Israel]; they have permission to adjudicate the laws of fines and capital cases, whether in the Land [of Israel] or outside the Land [of Israel], as long as there is the large Jewish court in the Chamber of Hewn Stones, as it states (Deuteronomy 17:12): “…and disregard the priest [charged with serving there the LORD your God], or the magistrate…” At the time when there is a Kohen who offers sacrifices on the altar, there is a judge who adjudicates capital cases; at the time when a Kohen [does not offer sacrifices on the altar, there is no judge who adjudicates capital cases].
+סנהדרין ההורגת אחת בשבוע – once in seven years
+נקראת חובלנית – since one must be deliberate in judgement and reconsider capital cases for acquitt
+לא נהרג אדם מעולם – that they should examine the witnesses in the matter when they don’t know how to respond. If [dealing with] a murderer, [the judges ask]: what did you see? Did he kill a person afflicted with a fatal organic disease, or someone totally healthy? If you wish to say that he killed a totally healthy individual, lest it was in a place where a sword punctured [a vital organ], and if he was [guilty] of incest, did you see it as the painting stick was inserted into the tube?
+אף הן מרבים שופכי דמים – and because of this, we do not restrain the wicked who continuously shed blood.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אלו הן הגולין. היה מעגל במעגילה – a smooth round stone that we roll on top of the plaster or clay that is at the tope to smooth out the fissures/cracks.
+היה משלשל בחבית – from above to below
+אבל אם היה מושך במעגילה – from below to above
+כל שבדרך ירידתו גולה – As it is written: (Numbers 35:23): “or inadvertently dropped upon him/ויפל עליו [any deadly object of stone, and death resulted – though he was not an enemy of his and did not seek his harm],” until it would be through falling, [and the word] "כל" includes even descending which is for the need of ascending.
+נשמט הברזל מקתו – from the sleeve that it is fastened to
+רבי אומר: אינו גולה – Rabbi (Rabbi Yehuda HaNasi) holds that if the iron (axe) chipped off the wood – that is, which was to be split (and the chip struck a person dead – see Tosefta Makkot, Chapter 2, Halakha 6), and not the wood handle which it is fastened to. But the Rabbis “from the wood” – from the wood handle to which it is fastened. And the Halakha is according to the Sages, for the wood that was to be split is an indirect action and via an indirect action, one is not exiled.
+
+Mishnah 2
+
+זרק את האבן לרשות הרבים – and even though it is close to acting with premeditation, for he should have thought that people would always be found in the public domain. Here we are dealing with a dunghill that was made in the public domain to be removed from there during the daytime and occasionally, it happens that he sits thee, and because of this, he is exiled, but it is not negligence nor is it totally unavoidably preventable (i.e., victim of an accident).
+והוציא הלה את ראשו וקבלה פטור – As it is written (Deuteronomy 19:5): “[…the ax-head flies off the handle] and strikes the other [so that he dies. That man shall flee to one of these cities and live].”
+אם יש רשות לניזק – if the owner gave him permission to enter
+מה חטיבת עצים רשות – if he wants to go up to chop [wood], and if he does not want to, he does not go up.
+יצא האב הרודה את בנו – for he is doing a Mitzvah
+
+Mishnah 3
+
+האב גולה על ידי בנו – for he did not hit him to teach him Torah or ethics or a trade
+הכל גולין על ידי ישראל – and even a slave or a Cuthean
+חוץ מעל ידי גר תושב – for if he inadvertently killed the son of an Israelite, he is not exiled, but is killed.
+הסומא אינו גולה – As it is written (Numbers 35:23): “or inadvertently dropped upon him/"בלא ראות" [any object of stone, and death resulted – though he was not an enemy of his and did not seek his harm],” excluding someone blind.
+רבי מאיר אומר: גולה – [The words] "בלא ראות"/”or inadvertently dropped upon him (without seeing) , includes he blind person. But the Halakha is not according to Rabbi Meir.
+השונא – all who did not speak with him for three days because of enmity (see Mishnah Sanhedrin Chapter 3, Mishnah 5 – but Israelites were not suspected of this, according to that Mishnah). And the Halakha is not either according to Rabbi Yosi B’Rabbi Yehuda nor like Rabbi Shimon, but rather, the one who hates is not killed nor is he given the shelter of asylum because his legal status is close to acting with premeditation.
+
+Mishnah 4
+
+להיכן גולין לערי מקלט – and forty-two Levitical cities also all of which provide the shelter of asylum, but those six cities of refuge, whether the one who enters there is murderer with the knowledge that he will receive asylum or whether one enters without the knowledge that he will receive asylum, it provides asylum. And the forty-two cities, with the knowledge that it absorbs, for without the knowledge that it absorbs, they do not absorb, and if the blood avenger was to kill him there, he is exempt.
+
+Mishnah 5
+
+ומכוונות היו להם הדרכים – they would make the roads so that they would be in a line to the Cities of Refuge so that the murderer would not err on the way (see Talmud Makkot 9b – in which the cities in the Land of Israel and on the opposite side of the Jordan wer in straight parallel lines like two rows in a vineyard). And [the words] "מקלט מקלט" /”Asylum/Refuge”, “Asylum/Refuge” were written at the crossroads, in order that the murder would recognize it and turn to there.
+וידברו אליו – they speak to the blood avenger: “do not follow the practice of those who shed blood; this matter came to his hand inadvertently.”
+הוא מדבר על ידי עצמו – no Sages are required to speak to the blood avenger on his behalf, but he (i.e., the murderer) makes claims to himself. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 6
+
+ואחד המרובה בגדים – since after the flask of anointing oil was hidden, he was not inaugurated to become the High Priest other than the wearing of eight garments.
+ואחד שעבר ממשיחתו – that a nocturnal emission befell the High Priest on Yom Kippur and they appointed another n his place. With the death of all of those, he returns, even though the other one is alive, since “High Priest” is written three times in the portion.
+רבי יהודה אומר: אף משוח מלחמה – Another Biblical verse is written (Numbers 35:32): “…enabling one to return to live on his land before the death of the priest.” But the Rabbis, since “High Priest” is not written in this verse, they don’t expound it. And the Halakha is according to the Sages.
+שלא יתפללו על בניהם שימותו – and they were negligent, for they should have requested for mercy on this generation that no religious offense should happen on them, and they did not request this.
+משנגמר דינו – for exile, for when the proceedings were finished (i.e., the sentence was pronounced), and he is about to be exiled, it is as if he was exiled.
+
+Mishnah 7
+
+נגמר דינו בלא כהן גדול – for there was no High Priest in the world
+לא לעדות מצוה – for example, for testimony of the [New] Month
+וכל אדם – except for the blood-avenger that killed him outside the City of Refuge is not liable for him, as it is written (Numbers 35:27): “[and the blood avenger comes upon him outside the limits of his city of refuge, and the blood-avenger kills the manslayer,] there is no bloodguilt on his account.” For the blood-avenger has the permission to kill him. And the Halakha is according to Rabbi Akiba. And these words [of our Mishnah] is if he left [having murdered] with premeditation; but if he left [having murdered] inadvertently, every person who kills him is killed on his account.
+הכל הולך אחר הנוף – The Gemara explains that even the location of the branches decides the nature of the territory (see Mishnah Ma’aserot, Chapter 3, Mishnah 10) is spoken of, for if the root was inside the borders of the City of Refuge and the branches stretch outside the boundary, since he enters under the branch, he is “absorbed,” [by the City of Refuge] since its roots are inside and we judge that the branches follow after the roots, but if the roots were outside and the branches were inside, for just as within its branches, he cannot kill him, in its root also, he cannot kill him, for we cast the root after the branch for a stringency.
+
+Mishnah 8
+
+מעלים היו שכר ללוים – In the forty-two cities [of the Levites] that also absorb, the murderer accounts a reward to the owner who dwells in it.
+ורבי מאיר אומר וכו' – But the Halakha is not according to Rabbi Meir, and specifically in the forty-two [Levitical] cities, but in the six Cities of Refuge, everyone admits that we do not account a reward to the owner.
+לא היה חוזר לשררה שהיה בה – as it is written (Leviticus 25:41): “…he shall go back to his family and return to his ancestral holding.” To his family he returns, but he does not return to what his family held. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אלו הן הלוקין – not exactly these, for the Mishnah taught and left out many of those who were to be flogged, but since the Mishnah taught those who were liable for extirpation, to teach us that there is flogging with those liable for extirpation, and the Mishnah taught a widow and a divorcee, to teach us that a widow who is also a divorcee is liable upon her two titles. , And it is taught [in Mishnah 2 of this chapter] that eatables forbidden pending the separation of sacred gifts and First Tithe when priest’s due had not been taken, but it doesn’t explain their explicit prohibition clearly, and similarly, property dedicated to the Temple that had not been redeemed, for since the Mishnah taught about property dedicated to the Temple, it taught [about] the Second Tithe, for both of them [are punishable] by flogging because of lack of redemption, and similarly with most of them there is a side that is novel.
+נתינה – She is from the Gibeonites, and her flogging is from (Deuteronomy 7:3): “You shall not intermarry with them.”
+אלמנה – She became widowed from another man, and she is a divorcee, and one is liable upon her two [sets] of floggings.
+משום שני שמות – because of two explicit prohibitions, for both of them are explained in Scripture, and the explicit prohibitions for both of them are stated.
+גרושה – and she is a woman released from leviratical marriage, and he is not liable concerning her for two titles, for the woman released from leviratical marriage has no Jewish marriage contract, other than through extension of scope/amplification [of the Biblical passage] we bring it to her, as it is taught in a Baraita: “I don’t know anything about a divorcee other than the divorcee itself; a woman released from leviratical marriage, from where do I know it, as we learn, “and a woman” (Leviticus 18:18).
+
+Mishnah 2
+
+המפטם את השמן – He who makes oil sample of the anointing out.
+והסך בשמן המשחה – that Moses our teacher of blessed memory, made.
+אכל טבל – Its explicit prohibition is from (Leviticus 22:15): “But [the priests] must not allow the Israelites to profane the sacred donations that they set aside for the LORD.” The verse speaks of what they will donate in the future.
+ומעשר ראשון שלא נטלה תרומתו – and even he is [punished] with death, as it is written (Numbers 18:27): “This shall be accounted to you as your gift. As with the new grain from the threshing floor [or the flow from the vat].”
+ומעשר שני שלא נפדה – Second Tithe that became defiled and even if he is in Jerusalem, it is prohibited to eat it until it is redeemed, but a person who eats it in Jerusalem while it is not yet redeemed, is flogged. And its explicit prohibition is from (Deuteronomy 26:14): “I have not cleared out any of it while impure,” whether I am defiled and it is ritually pure, whether I am ritually pure and it is ritually impure. And from where do we learn that Second Tithe which was defiled – that we redeem it in Jerusalem? As it states (Deuteronomy 14:24): “…should you be unable to transport them,” is explained as you are unable to eat it, as it is written (Genesis 43:34): “Portions were served them from the table…”
+והקדש שלא נדפה – There is no prohibition written directly, but its explicit prohibition comes from an analogy of [the words] "חטא"\"חטא" /”sin,” “sin” – from the priest’s due, but even though the All-Merciful (i.e., God), excluded [the words] (Leviticus 22:9): “and they die for it,” but not through religious sacrilege, from death, [Scripture] excluded him, but not from an explicit prohibition.
+באוכל נמלה שהוא חייב – because (Leviticus 11:29): “…from among the things that swarm on the earth,” and even though it lacks according to the measure.
+אף חטה אחת כברייתה – But the Halakha is not according to Rabbi Shimon. And we don’t call it a creature – other than that which has in it a soul alone.
+
+Mishnah 3
+
+עד שלא קרא עליהם – “My father was a wandering Aramean, etc.” (Deuteronomy 26:5). But after he recited [the formula/declaration – Deuteronomy 26:5-10] he is not flogged if he eats of it, because it is the money of the Kohen. And these are the words of Rabbi Akiva. But the Sages state: First Fruits, laying them down is indispensable for them, the recitation [of the declaration/formula] is not indispensable. As one who consumes them (i.e., First Fruit) after laying them down in the Temple courtyard, even though he had not yet recited [the formula/declaration], is not flogged. And the Halakha is according to the Sages. And their explicit prohibition is from as it is written (Deuteronomy 12:17): “You may not partake in your settlements of the tithes of your new grain [or wine or oil, or of the firstlings of your herds and flocks….] or of your contributions.” And the Master said: “your contributions” – these are the First Fruits, for the Priest’s Due/Terumah does not require being brought into the Place (i.e., the Temple). And regarding First Fruits also, one is not flogged on them other than if one ate them after they saw the “face” of Jerusalem before they are placed down in the Temple court, but if he ate them outside of Jerusalem prior to their being entered into Jerusalem, one is not flogged.
+קדשי קדשים חוץ לקלעים קדשים קלים חוץ לחומה – All of these, their explicit prohibition is from (Deuteronomy 12:17): “You may not partake in your settlements, ….or of any of the votive offerings that you vow…,” for all consumption outside of the fixed place for it is called “eating in your settlements.”
+ומעשר שני – it is taught [in the Mishnah] above (Mishnah 2), that impure Second Tithe that was not redeemed, as we have explained. And here, the Mishnah teaches that Second Tithe that is consumed outside the wall [of Jerusalem]. And specifically, that they ate outside the wall after it saw the “face” of Jerusalem is when he is flogged. But the individual who eats Second Tithe outside of Jerusalem before it enters into Jerusalem is not flogged, as it is written (Deuteronomy 12:18): “These you must consume before the LORD our God…” and afterwards (verse 17): “You may not partake in your settlements.”
+המותיר – is not flogged, as it is written (Exodus 12:10): “You shall not leave any of it until morning; if any of it is left until morning, you shall burn it.” The verse comes to bring a positive command after a negative command, to state that if you transgressed the negative commandment, you have fulfilled the positive commandment connected with it, and you are not flogged. And furthermore, “you shall not leave any of it” is a negative commandment which lacks a positive commandment [associated with it], and every negative commandment that lacks with it a positive commandment, one is not flogged [for its violation].
+השובר – a bone of an impure Passover offering is not flogged, as the All-Merciful (i.e., God) states (Exodus 12:46): “…nor shall you break a bone of it,” with a kosher/fit [sacrifice], not an invalid one.
+
+Mishnah 4
+
+לוקה ואינו משלם – for Rabbi Yehuda holds that (Deuteronomy 22:7) "שלח תשלח" /”Let [the mother] go” is implied from the outset, and even though, it is written,” let [the mother] go” after (verse 6) “do not take [the mother together with the young],” it is not to say that if you took it, you should let it go, but rather, do not take [the mother] but send her prior to the taking. And this is not a prohibitive law the transgression of which must be repaired by a succeeding [positive] act.
+וחכמים אומרים משלח ואינו לוקה – for they hold, “let [the mother] go” after taking, is implied, and it is a prohibitive law the transgression of which must be repaired by a succeeding act. And the Halakha is according to the Sages.
+כל מצוה לא תעשה ישי בה קום עשה – for the Torah stated, if you transgressed on the negative commandment, fulfill the positive commandment, such as (Deuteronomy 22:6): “Do not take the mother together with her young.” But if you took it, “let [the mother] go” (verse 7); [and another example] (Deuteronomy 24:10): “[When you make a loan of any sort to your countryman], you must not enter his house to seize his pledge.” But if you seized his pledge, “you must restore the pledge to him” (verse 13). All of these, if he fulfilled the positive commandment, he is not flogged. But if he did not fulfill the positive commandment, such as the case where he took the mother [animal] with her young and slaughtered it or it died, or he took the pledge from his house (i.e. the home of the person who had borrowed something) and it was burned and he cannot fulfill the positive commandment, behold, that person is flogged.
+
+Mishnah 5
+
+הקורח קרחה – because he is liable for each act of making a bald spot (Tractate Makkot 20a) and for each act of making an incision for a dead person and for every corner of his head that he mars, which is not the case when one eats forbidden fat repeatedly, and because of this, it is taught in our Mishnah, but the rest of the mere negative commandments which lack a novel [lesson], it did not teach.
+קרחה – of the dead, as it is written (Deuteronomy 14:1): “or shave the front of your heads because of the dead.” And even though that concerning the Kohanim, it is not written, “on the dead,” we have already learned through an analogy from [the repetition of the word]: "קרחה" "קרחה" (see Leviticus 21:5 –“They shall not shave smooth any part of their heads, or cut the side-growth of their beards, or make gashes in their flesh” together with Deuteronomy 14:1); just as Israelites are commanded because of the dead, so too are Kohanim, and the measure of the “shaving smooth” is the size of a bean.
+המקיף את ראשו – He who makes his temples as hairless as the spot back of his ears (Makkot 20b), and his forehead, and even on shaving with scissors where there is no destruction [of the head], he is liable regarding the corner of his head, and specifically on his beard (i.e., “or cut the side-growth of their beards” – Leviticus 21:5 and Leviticus 19:27: “You shall not round off the side-growth on your head”), it is written “destroy” only with a razor, but regarding the corner of the head, [the word] "הקפה"/”rounding” is written (Leviticus 21:5 – “they shall not shave smooth any part of their heads”), in every matter in which he “rounds” – he is liable.
+שריטה אחת על חמשה מתים או חמש שריטות על מת אחד – as it is written (Leviticus 19:28): “You shall not make gashes in your flesh for the dead” to be liable for each and every gash and for each and every dead person, and even though there wasn’t anything other than one warning, all five gashes at one time, one is liable [for each and every one].
+על הראש שתים – one on the right and one on the left
+ועל הזקן שתים מכאן ושתים מכאן – the place of the attachment of the jaw to the bone, one on the right of the chin and the other on its left, and the pointed ends of the chin (i.e., the lower jawbones and the chin proper) in the middle, that makes “three.” And the attachment of the temples from one side and the other makes “five.” The upper cheekbone which is attached to the temples and the lower cheekbone on the right, and the upper cheekbone and the lower cheekbone on the left – these are two from here and two from there, and finally the beard and the hair coming out from it like a spike/ear of corn; therefore, it is called "שיבולת"/like an ear of corn/a spike, that makes “five.”
+אינו חייב אלא אחת – for since it is one negative commandment, it is like someone who eats two olives of forbidden fat with [only] one warning.
+עד שיטלנו בתער – it refers to the corner of the beard, as it is written [in the Torah] concerning shaving and destroying (Leviticus 19:27 – “nor destroy the side-growth of your beard” and Leviticus 21:5 – “or cut the side-growths of their beards”).
+מלקט – an instrument that is made like tongs, to remove the hair.
+רהיטני – in the language of the Bible, it is an adze. It is an instrument that a carpenter uses to separate the face of the board.
+
+Mishnah 6
+
+כתבת קעקע – to scrape with a knife on his skin like letters (i.e., marking the outline of letters by abrasion), and afterwards, he fills in the abrasions with ink or powder used for painting the eye-lids/stibium.
+כתב – on his skin with ink or with ink or powder used for painting the eye-lids but he did not scrape with a knife [on his skin] , or he scraped with a knife but did not fill it with ink or powder used for painting the eye-lids, he is not liable.
+עד שיכתוב ויקעקע – he took the language of the Bible, as it is written (Leviticus 19:28): “or incise any marks;” writing at the beginning and incision at the end, but always, it is the incision first and the writing afterwards, and the Bible implies this, and the writing within the incision “incise [any marks] on yourselves.”
+שיכתוב שם השם – In the Gemara (Makkot 21a) that it is the name of idolatry is mentioned, and that is how the Biblical verse is interpreted: “on yourselves,” the name of idolatry, “for I am the LORD,” and others cannot form a partnership with me, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+אינו חייב אלא אחת – on what he drank within as much time as is needed for an utterance (i.e., a greeting traditionally understood as the ability to say to his Rabbi, "שלום עליך רבי ומורי" /“peace to you, my teacher and Rabbi”) of a warning, and if there was before him a utensil that contained several quarter Logs of wine (i.e., a Log is equal to the volume of six eggs), and they said to him: “Don’t drink this utensil which has such-and-such measurements for you will be flogged such-and-such floggings, and he is liable for each and every measurement, even though they did not wan him other than once.
+
+Mishnah 8
+
+והוא פושט ולובש – but not stretching completely, but since he stuck out his head and returned it, he is liable. And in the Gemara (Talmud Makkot 21b), he did not actually stretch out, but delayed between each warning to take it off and to put on [clothing of mixed seeds] , and he is like someone who takes them off and ten once again puts them on, and he is liable for each and every warning.
+
+Mishnah 9
+
+תלם אחת – one row of a field (when one ploughs one furrow)
+וחייב עליו משום שמונה לאוין – and he had been warned on all of them.
+והן מקודשים – the ox which is dedicated for sacrifice, and a donkey which is of the offerings of Temple repair (see Mishnah Temurah, Chapter 1, Mishnah 6). And the ox has the negative commandment [associated with it] of (Deuteronomy 15:19): “you must not work your firstling ox,” and regarding the donkey, there is a warning of religious sacrilege and we derive it from the [repetition of the word]: חטא "חטא" – from Priest’s Due/Terumah, and the negative commandment (Deuteronomy 22:10): “You shall not plow with an ox and an ass together.” We have here three negative commandments.
+וכלאים בכרם – on account that he ploughs, he covers up the wheat and barley and pomace of kernels (or shell of grapes) in the dust, and transgresses because of [the Biblical verse] (Deuteronomy 22:9): “You shall not sow your vineyard with a second kind of seed,” and we have established that he who covers up mixed seeds is flogged, and even though he did not sow them, but ploughs dust on them, that is four negative commandments. But Maimonides thought that mixed seeds in a vineyard is two negative commandments: one because of mixed seeds, which are two kinds of seeds – wheat and barley, and one because of mixed seeds in a vineyard because of the shell of grapes, but the Holy Things of an ox and a donkey are not considered other than being one negative commandment.
+שביעית – (Leviticus 25:4): “A sabbath of the LORD: you shall not sow your field…”
+ויו"ט – (Leviticus 23:36): “You shall not work at your occupations” (see also: Leviticus 23: 7,21,25 for similar usage of this phrase).
+כהן ונזיר – and he is in a cemetery, and he is transgressing (Leviticus 21:2): “None shall defile himself for any [dead] person among his kin” that is mentioned in [the chapter of the laws concerning] the Kohanim (Leviticus chapter 21)., and (Numbers 6:6): “He shall not go in where there is a dead person” which is stated in regard to the Nazirite (Numbers, chapter 6).
+אף הלובש כלאים – at the time when he is ploughing.
+אינו מן השם – the negative of commandment of wearing [garments made] of mixed seeds is not for the one who ploughs a furrow.
+אף כהן ונזיר – which is considered a negative commandment, is not for ploughing, but for walking to an impure place. However, the first Tanna considers them included in the negative commandments of the person who ploughs a furrow, because he cannot plow with oxen other than if he walks with them and leads them.
+
+Mishnah 10
+
+מנין שהוא סמוך לארבעים – that causes to say afterwards “forty,” which is thirty nine. If the Torah had written: “Forty in number,” I would think that forty is the number. Now that it is written (Deuteronomy 25:2-3): “by count” (verse 2) and “Up to forty” (verse 3), it is the number that causes one to say after it “forty,” that is, “thirty-nine.”
+והיכן הוא לוקה את היתירה – that is not worthy to be divisible by three, for thirty-nine is worthy of being divided by three, one third in his front, and two thirds – one on this shoulder and one on the other shoulder. And this of forty – how would he flog it?
+בין כתפיו – But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 11
+
+אין אומדין אותו וכו' – for all who are flogged in the Jewish court, it was necessary to estimate at the beginning so that he would not die as a result of the beatings, since it is written (Deuteronomy 25:3): “He may be given up to [forty lashes], but not more, lest being flogged further” for if he must lessen it, they lessen it.
+אלא במכות הראויות להשתלש – and we never add to the estimate.
+אמדוהו לקבל ארבעים – minus one, but he used the language of the Bible.
+אמדוהו אומד אחד – for two sets of floggings, such as they estimated for him to receive forty-two [floggings].
+ואם לאו – that they only estimated for him to received only for one set of floggings.
+
+Mishnah 12
+
+על העמוד – which is stuck in the ground upright and tall in order to lean upon it.
+וחזן – the sexton who is the agent of the Jewish court.
+נפרמו – the threads of the seam were torn.
+מאחוריו – of the person being flogged.
+ורצועה של עגל – as it states (Deuteronomy 25:3): “He may be given up to forty lashes” and near it (Deuteronomy 25:4): “You shall not muzzle an ox while it is threshing.”
+כפולה לשנים ושנים לארבעה – four straps sewed on one top of the other.
+ושתי רצועות – thin of a donkey
+עולות ויורדות בה – like the horse-cover of a saddle, and the reason is because it is written (Isaiah 1:2): “An ox knows its master, an ass its master’s crib; [Israel does not know, My people takes no thought].” God said (Makkot 23a) that a person who recognizes his master’s crib should settle with him who does not recognize his master’s crib.”
+
+Mishnah 13
+
+ידה טפח – the handle that the strap is hanging from, is the length of a hand-breadth.
+ורחבה – of the strap of the calf is a hand-breadth.
+וראשה מגעת על פי כריסו – for that reason, there must be in the handle of the strap a hole, that the sexton who flogs can lengthen or shorten the strap as he wishes, for we do not flog a person other than with a strap whose head reaches the belly which is his navel.
+שליש מלפניו – as it is written (Deuteronomy 25:2): “and be given lashes in his presence, [by count] as his guilt warrants” – “in his presence (i.e., in his front) as his guilt warrants” – one, and from his back – two. מלפניו – on his heart. מאחריו – one-third on this shoulder and one-third on the other shoulder.
+מכה בידו אחת – but when he lifts the strap, he lifts it with his two hands.
+כבל כחו – as it is written (Deuteronomy 25:3): “to excess, [your brother be degraded before your eyes].”
+
+Mishnah 14
+
+והקורא קורא – as it is written (Leviticus 19:20): “there shall be indemnity; [they shall not, however, be put to death…”through reading it shall be, for we read about him (Deuteronomy 28:58): “If you fail to observe faithfully [all the terms of this Teaching that are written in this book]…etc.” The greatest of the judges reads [the Biblical text of Deuteronomy 28:58-59) and the one next to him counts and the third states after each beating [what has occurred]. And it is a Mitzvah upon the reader to shorten and to complete the Biblical verses following the flogging, and if he didn’t shorten, he returns and reads it a second time and hurries to read and to complete when the flogger completes his floggings (Makkot 23a).
+ואם מת תחת ידו פטור – because he beats him with permission
+הוסיף לו – such as the case where he made an error in the counting.
+נתקלקל – as a result of the beatings, feces came out.
+פטור – as it is written (Deuteronomy 25:3): “your brother be degraded before your eyes,” for he became degraded when he became soiled.
+ואשה אף במים – since her shame is greater. And the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 15
+
+נפטרו מידי כריתתן – if they did returned in repentance.
+העושה מצוה אחת על אחת כמה וכמה – there are those who interpret this – that it is speaking of all those who are liable for extirpation who were flogged, for whomever accepted upon himself the judgement and performed a Mitzvah when he was flogged, all the more so that his soul will be saved for him and that he will be exempt from extirpation, for he has one good measure [in his favor] over and above the measure for retribution. And there are those who interpret that this is for itself – to inform the giving of reward [for the performance] of the commandments, all the more so, from the punishment for transgressions.
+ממקומו הוא למד – from those liable for extirpation, that we speak about them we learn that he who sits and does not commit a sin, we credit him for a reward as one who performs a Mitzvah (see Mishnah Avot, Chapter 2, Mishnah 2), as it is written concerning the laws of incest (Leviticus 18:29): “such persons shall be cut off [from their people].” And it states (Leviticus 18:5): “[You shall keep My laws and My rules,] by the pursuit of which man shall live: [I am the LORD].” And near it (verse 6): “None of you shall come near anyone of his own flesh [to uncover nakedness: I am the LORD].” Behold that a person who sits and does not uncover the nakedness [of one of his forbidden relations], the Written Torah calls him that he has performed a Mitzvah, and it is written concerning him (verse 5), “of which a man shall live.” In the same manner that [the Torah] punishes with extirpation for someone who commits a transgression, and this specifically regarding one who has the opportunity to sin and he conquers his [negative] impulse and doesn’t do it, is like Joseph the Righteous and others like him.
+
+Mishnah 16
+
+לפיכך הרבה להם תורה ומצות – such as the portions of forbidden animals and reptiles (i.e., all kinds of forbidden foods – see Mishnah Sanhedrin Chapter 8, Mishnah 2 and Mishnah Niddah Chapter 3, Mishnah 2), in order to increase the reward when they abstain from them, for even though without that, they would not eat them since the soul of man detests them.
+למען צדקו – to make the Jewish people virtuous and to make them worthy [of Divine favor].
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/Sefaria Community Translation.txt
new file mode 100644
index 0000000000000000000000000000000000000000..983a3e0d3d29f1a9233701ff447de28f47866a51
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/Sefaria Community Translation.txt	
@@ -0,0 +1,77 @@
+Bartenura on Mishnah Makkot
+ברטנורא על משנה מכות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Makkot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>When do witnesses become <i>zomemin</i>.</b> This is what it means to say, those witnesses that were found <i>zomemin</i> and we don't do to them the law of <i>hazama</i>, meaning that we don't fulfill in them "And do to them as they planned to do to their brother", how are they made <i>zomemin</i>.
+<b>We testify about this man so-and-so.</b> Kohen.
+<b>That he is the son of a divorced woman.</b> In front of us his mother was divorced before she gave birth and behold he is unfit for the Temple service.
+<b>We don't say.</b> If they were made <i>zomemin</i> and they are Kohanim we make them into the son of a divorced woman to fulfill "like they planned", as it is written (Deuteronomy 19:19) "Do to them as they planned", to them and not their children. If we made them unfit for the Temple service, and they are Kohanim, we make their children unfit forever. If you'll say let us invalidate them alone and not their children, we need to fulfill "as they planned", and this wouldn't be doing that, since they planned to invalidate the accused and his children.
+<b>Rather they are lashed 40 times.</b> As the verse states (Deuteronomy 25:1-2) "They vindicated the righteous one and convicted the wicked one then it will be if the wicked one deserves to be beaten", [Just] because they convicted the wicked one it will be that he deserves to be beaten? Rather, [it is referring to] witnesses that made wicked a righteous one and came another set of witnesses and they vindicated the original righteous one and changed these [first witnesses] into wicked ones, if that will be then beat the wicked one [with lashes].
+<b>We don't say this one goes to exile.</b> Since it is written regarding a murderer (Deuteronomy 19:5) "He shall flee", he [the murdeer] and not <i>zommemin</i>.
+<b>That he divorced his wife.</b> in front of us such and such a day, and this one [the accused] says "I did not divorce her and I am not obligated to pay her <i>ketubah</i>.
+<b>Is it not that either today or tomorrow.</b> Meaning what do they [the <i>zomemin</i>] pay to him [the accused]? If you say the entire <i>ketubah</i>, perhaps he will die or perhaps he will divorce her today or tomorrow and in the end pay her anyways, and then it comes out that they weren't making him lose anything.
+<b>We assess how much a person would be willing to pay for this one's <i>ketubah</i></b>. due to an uncertainty. Since if she is widowed or divorced the one who purchased the <i>ketubah</i> will take [the whole value], and if she dies her husband inherits her and [the purchaser] loses the money he gave [for the <i>ketubah</i>], and this is what the [<i>zomemin</i>] witnesses stipulate to the husband.
+
+Mishnah 2
+
+<b>For the title that brings upon him lashes.</b> The verse that makes one liable for lashes is not the one that makes one liable to pay. Lashes [are learnt] from "Don't bear false witness". Paying [is learnt] from "And do to them as they planned".
+<b>All who pay don't get lashed.</b> Since it is written "According to his wickedness", you make him liable [for lashes] because of his one act wickedness, and you don't make him liable for two acts of wickedness. And from the fact that the Rabbis say he [the <i>zommemin</i>] pays and doesn't get lashed and they didn't say he gets lashed and doesn't pay, we learn from this that all instances of liability for both lashes and paying, we don't say he'll get lashed and not pay, rather he pays and doesn't get lashed. This is the halacha.
+
+Mishnah 3
+
+<b>Because you shall not bear false witness.</b> Since behold when it is impossible to [punish] the witnesses with "do to them as they planned", for example [they say] "We testify about a certain person [<i>kohen</i>] that he is the son of a divorced woman, the witnesses are lashed due to "you shall not bear false witness". Here [in this case], where there is warning against "you shall not bear false witness" and also "as they planned", they are lashed 80 [times]. The halacha is not like Rabbi Meir.
+<b>They pay with money.</b> The <i>zommemin</i> that are obligated in with [their attempt] to cause payment, pay the money according to the number of the witnesses. If it was three witnesses and they were made <i>zommemin</i>, each one pay a third of the [total] money that they wanted to cause him [the person they are testifying about] to lose. 
+<b>Lashes are not divided.</b> It's not that each of the witnesses are lashed a portion of the [total number of] lashes, rather each one is lashed 40 [times]. This is because we need "do to them as they planned", and each one sought to have the accused lashed a full amount. [However] money is combined [after being divided], when each of the witnesses gives their portion, behold he [the accused] receives what they sought to make him lose, however lashes are not combined.
+
+Mishnah 4
+
+<b>Until they themselves are <i>zommemized</i></b>. That you <i>zommemize</i> them regarding their own [testimony] matters, and not the matters regarding the murderer and the murdered one, as it will go to explain. We derive this from the verse as it is written (Deuteronomy 19:18) "And behold the witness is a false witness", [this teaches us that they are not <i>zommemized</i>] until you falsify their status as witnesses.
+
+Mishnah 5
+
+<b>Even if there were a hundred.</b> pairs that testified one after the other with one testimony and one pair <i>zommemizes</i> all of them, all of them are killed.
+<b>This is a conspiracy.</b> This [word <i>istetit</i>] means that this group has strayed and are on the wrong path, as they schemed between themselves to <i>zommemize</i> all the witnesses that come to testify in this case. Another explanation of "this is an <i>istetit</i>", is these witnesses are shooters of <i>istis</i>, that it colors all that touch it.
+<b>Only the first group is killed.</b> Since Rabbi Yehudah holds that after the first group is <i>zommemized</i>, the testimony of a second group that comes is no longer accepted, and if [a second group does in fact] testify and is <i>zommemized</i>, they are not killed, since we don't apply [the verse] "do to them", since we would not kill based off their [the second group's] testimony. The halacha is not like Rabbi Yehudah.
+
+Mishnah 6
+
+<b>Until the judgement is finished.</b> [The judgement] of the accused. Since he will be killed by their testimony, and afterwards they are <i>zommemized</i>.
+
+Mishnah 7
+
+<b>Where do we know that this is the case for even a hundred.</b> That two can <i>zommemize</i> one hundred that testify together.
+<b>Just as two aren't killed until you <i>zommemize</i> the both of them.</b> As it is written (Deuteronomy 19:18) "And behold, the witness is a false witness", and the master said, any place it says "witness" behold here it refers to two, unless the verse specifies it's one.
+<b>Until all three are <i>zommemized</i>.</b> This [refers to the case] where they each testified within a few seconds of the previous speaker finishing. However, if two testified and at a later time others testified, behold they are [considered] two groups in all aspects.
+<b>Rabbi Akiva says: The third witness in the group only makes the case stricter.</b> So you don't say, since without the third [witness] the testimony would have stood, don't apply to him the rule of <i>hazama</i>, the verse teaches you that even he is judged.
+<b>All the more so.</b> Since [G-d's] attribute of good is greater than [his] attribute of punishment.
+
+Mishnah 8
+
+<b>What case are we talking about? Capital cases.</b> Since it is written (Numbers 35:25) "And the congregration shall save him.", and we return him to his vindicated status....
+<b>Whether monetary cases.</b> The testimony is also nullified.
+<b>At a time that they warned him.</b> We're dealing with capital cases. This is to say, when do we say [the testimony] is nullified? When the close relative or invalid [witness] joins in at the beginning, becoming one of the warners against the transgressor. However, if they didn't warn them and they didn't intend to become a witness in the event, the testimony of the others is not nullified just because they saw it. The halacha is like Rebbi.
+
+Mishnah 9
+
+<b>And one warns in the middle.</b> The warner joins with the group of witnesses, he sees them and they see him at the time of warning. Therefore, if the two groups that are in the two windows see him, they all join together and their testimony becomes one.
+<b>He and them are killed.</b> He is killed since there is one group that wasn't <i>zommemized</i>, and those that were <i>zommemized</i> are killed.
+<b>That the Sanhedrin shouldn't hear through a interpreter.</b> The judges need to understand the language, and not need to place an interpreter between them. And thus this is the halacha.
+
+Mishnah 10
+
+<b>Sanhendrin.</b> that have <i>smicha</i> in the land of Israel. They have permission to judge cases of fines and capital cases, whether in the land or outside, as long as the Grand Court is in the Chamber of Hewn Stone. As it is written (Deuteronomy 17:12) "in not listening to the priest...or the judge", as long as there is a priest offering sacrifices on the altar, there is a judge that rules capital cases. When there is no priest, there is no judge.
+<b>The Sanhedrin that kills once in seven.</b> Once in seven years.
+<b>is called destructive.</b> They need to be deliberate in judgment, and judge capital cases to vindication.
+<b>No one would ever be killed.</b> They would interrogate the witnesses about things that they would be unable to respond. Regarding a murder, [they'll be asked] "What did you see, was he a <i>treifah</i> or healthy?". And they'll say he was healthy, perhaps the place he was stabbed already had a [deathly] puncture. Regarding sexual immorality, [they'll be asked] "Did you see the makeup applicator inserted into the tube?".
+<b>They're even increasing murder.</b> Due to this we aren't destroying wicked people and are increasing the spilling of blood.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..006434dbafe68358a56933f06c08d868409af72c
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/English/merged.txt	
@@ -0,0 +1,275 @@
+Bartenura on Mishnah Makkot
+ברטנורא על משנה מכות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Makkot
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Bartenura on Mishnah Makkot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>When do witnesses become <i>zomemin</i>.</b> This is what it means to say, those witnesses that were found <i>zomemin</i> and we don't do to them the law of <i>hazama</i>, meaning that we don't fulfill in them "And do to them as they planned to do to their brother", how are they made <i>zomemin</i>.
+<b>We testify about this man so-and-so.</b> Kohen.
+<b>That he is the son of a divorced woman.</b> In front of us his mother was divorced before she gave birth and behold he is unfit for the Temple service.
+<b>We don't say.</b> If they were made <i>zomemin</i> and they are Kohanim we make them into the son of a divorced woman to fulfill "like they planned", as it is written (Deuteronomy 19:19) "Do to them as they planned", to them and not their children. If we made them unfit for the Temple service, and they are Kohanim, we make their children unfit forever. If you'll say let us invalidate them alone and not their children, we need to fulfill "as they planned", and this wouldn't be doing that, since they planned to invalidate the accused and his children.
+<b>Rather they are lashed 40 times.</b> As the verse states (Deuteronomy 25:1-2) "They vindicated the righteous one and convicted the wicked one then it will be if the wicked one deserves to be beaten", [Just] because they convicted the wicked one it will be that he deserves to be beaten? Rather, [it is referring to] witnesses that made wicked a righteous one and came another set of witnesses and they vindicated the original righteous one and changed these [first witnesses] into wicked ones, if that will be then beat the wicked one [with lashes].
+<b>We don't say this one goes to exile.</b> Since it is written regarding a murderer (Deuteronomy 19:5) "He shall flee", he [the murdeer] and not <i>zommemin</i>.
+<b>That he divorced his wife.</b> in front of us such and such a day, and this one [the accused] says "I did not divorce her and I am not obligated to pay her <i>ketubah</i>.
+<b>Is it not that either today or tomorrow.</b> Meaning what do they [the <i>zomemin</i>] pay to him [the accused]? If you say the entire <i>ketubah</i>, perhaps he will die or perhaps he will divorce her today or tomorrow and in the end pay her anyways, and then it comes out that they weren't making him lose anything.
+<b>We assess how much a person would be willing to pay for this one's <i>ketubah</i></b>. due to an uncertainty. Since if she is widowed or divorced the one who purchased the <i>ketubah</i> will take [the whole value], and if she dies her husband inherits her and [the purchaser] loses the money he gave [for the <i>ketubah</i>], and this is what the [<i>zomemin</i>] witnesses stipulate to the husband.
+
+Mishnah 2
+
+<b>For the title that brings upon him lashes.</b> The verse that makes one liable for lashes is not the one that makes one liable to pay. Lashes [are learnt] from "Don't bear false witness". Paying [is learnt] from "And do to them as they planned".
+<b>All who pay don't get lashed.</b> Since it is written "According to his wickedness", you make him liable [for lashes] because of his one act wickedness, and you don't make him liable for two acts of wickedness. And from the fact that the Rabbis say he [the <i>zommemin</i>] pays and doesn't get lashed and they didn't say he gets lashed and doesn't pay, we learn from this that all instances of liability for both lashes and paying, we don't say he'll get lashed and not pay, rather he pays and doesn't get lashed. This is the halacha.
+
+Mishnah 3
+
+<b>Because you shall not bear false witness.</b> Since behold when it is impossible to [punish] the witnesses with "do to them as they planned", for example [they say] "We testify about a certain person [<i>kohen</i>] that he is the son of a divorced woman, the witnesses are lashed due to "you shall not bear false witness". Here [in this case], where there is warning against "you shall not bear false witness" and also "as they planned", they are lashed 80 [times]. The halacha is not like Rabbi Meir.
+<b>They pay with money.</b> The <i>zommemin</i> that are obligated in with [their attempt] to cause payment, pay the money according to the number of the witnesses. If it was three witnesses and they were made <i>zommemin</i>, each one pay a third of the [total] money that they wanted to cause him [the person they are testifying about] to lose. 
+<b>Lashes are not divided.</b> It's not that each of the witnesses are lashed a portion of the [total number of] lashes, rather each one is lashed 40 [times]. This is because we need "do to them as they planned", and each one sought to have the accused lashed a full amount. [However] money is combined [after being divided], when each of the witnesses gives their portion, behold he [the accused] receives what they sought to make him lose, however lashes are not combined.
+
+Mishnah 4
+
+<b>Until they themselves are <i>zommemized</i></b>. That you <i>zommemize</i> them regarding their own [testimony] matters, and not the matters regarding the murderer and the murdered one, as it will go to explain. We derive this from the verse as it is written (Deuteronomy 19:18) "And behold the witness is a false witness", [this teaches us that they are not <i>zommemized</i>] until you falsify their status as witnesses.
+
+Mishnah 5
+
+<b>Even if there were a hundred.</b> pairs that testified one after the other with one testimony and one pair <i>zommemizes</i> all of them, all of them are killed.
+<b>This is a conspiracy.</b> This [word <i>istetit</i>] means that this group has strayed and are on the wrong path, as they schemed between themselves to <i>zommemize</i> all the witnesses that come to testify in this case. Another explanation of "this is an <i>istetit</i>", is these witnesses are shooters of <i>istis</i>, that it colors all that touch it.
+<b>Only the first group is killed.</b> Since Rabbi Yehudah holds that after the first group is <i>zommemized</i>, the testimony of a second group that comes is no longer accepted, and if [a second group does in fact] testify and is <i>zommemized</i>, they are not killed, since we don't apply [the verse] "do to them", since we would not kill based off their [the second group's] testimony. The halacha is not like Rabbi Yehudah.
+
+Mishnah 6
+
+<b>Until the judgement is finished.</b> [The judgement] of the accused. Since he will be killed by their testimony, and afterwards they are <i>zommemized</i>.
+
+Mishnah 7
+
+<b>Where do we know that this is the case for even a hundred.</b> That two can <i>zommemize</i> one hundred that testify together.
+<b>Just as two aren't killed until you <i>zommemize</i> the both of them.</b> As it is written (Deuteronomy 19:18) "And behold, the witness is a false witness", and the master said, any place it says "witness" behold here it refers to two, unless the verse specifies it's one.
+<b>Until all three are <i>zommemized</i>.</b> This [refers to the case] where they each testified within a few seconds of the previous speaker finishing. However, if two testified and at a later time others testified, behold they are [considered] two groups in all aspects.
+<b>Rabbi Akiva says: The third witness in the group only makes the case stricter.</b> So you don't say, since without the third [witness] the testimony would have stood, don't apply to him the rule of <i>hazama</i>, the verse teaches you that even he is judged.
+<b>All the more so.</b> Since [G-d's] attribute of good is greater than [his] attribute of punishment.
+
+Mishnah 8
+
+<b>What case are we talking about? Capital cases.</b> Since it is written (Numbers 35:25) "And the congregration shall save him.", and we return him to his vindicated status....
+<b>Whether monetary cases.</b> The testimony is also nullified.
+<b>At a time that they warned him.</b> We're dealing with capital cases. This is to say, when do we say [the testimony] is nullified? When the close relative or invalid [witness] joins in at the beginning, becoming one of the warners against the transgressor. However, if they didn't warn them and they didn't intend to become a witness in the event, the testimony of the others is not nullified just because they saw it. The halacha is like Rebbi.
+
+Mishnah 9
+
+<b>And one warns in the middle.</b> The warner joins with the group of witnesses, he sees them and they see him at the time of warning. Therefore, if the two groups that are in the two windows see him, they all join together and their testimony becomes one.
+<b>He and them are killed.</b> He is killed since there is one group that wasn't <i>zommemized</i>, and those that were <i>zommemized</i> are killed.
+<b>That the Sanhedrin shouldn't hear through a interpreter.</b> The judges need to understand the language, and not need to place an interpreter between them. And thus this is the halacha.
+
+Mishnah 10
+
+<b>Sanhendrin.</b> that have <i>smicha</i> in the land of Israel. They have permission to judge cases of fines and capital cases, whether in the land or outside, as long as the Grand Court is in the Chamber of Hewn Stone. As it is written (Deuteronomy 17:12) "in not listening to the priest...or the judge", as long as there is a priest offering sacrifices on the altar, there is a judge that rules capital cases. When there is no priest, there is no judge.
+<b>The Sanhedrin that kills once in seven.</b> Once in seven years.
+<b>is called destructive.</b> They need to be deliberate in judgment, and judge capital cases to vindication.
+<b>No one would ever be killed.</b> They would interrogate the witnesses about things that they would be unable to respond. Regarding a murder, [they'll be asked] "What did you see, was he a <i>treifah</i> or healthy?". And they'll say he was healthy, perhaps the place he was stabbed already had a [deathly] puncture. Regarding sexual immorality, [they'll be asked] "Did you see the makeup applicator inserted into the tube?".
+<b>They're even increasing murder.</b> Due to this we aren't destroying wicked people and are increasing the spilling of blood.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אלו הן הגולין. היה מעגל במעגילה – a smooth round stone that we roll on top of the plaster or clay that is at the tope to smooth out the fissures/cracks.
+היה משלשל בחבית – from above to below
+אבל אם היה מושך במעגילה – from below to above
+כל שבדרך ירידתו גולה – As it is written: (Numbers 35:23): “or inadvertently dropped upon him/ויפל עליו [any deadly object of stone, and death resulted – though he was not an enemy of his and did not seek his harm],” until it would be through falling, [and the word] "כל" includes even descending which is for the need of ascending.
+נשמט הברזל מקתו – from the sleeve that it is fastened to
+רבי אומר: אינו גולה – Rabbi (Rabbi Yehuda HaNasi) holds that if the iron (axe) chipped off the wood – that is, which was to be split (and the chip struck a person dead – see Tosefta Makkot, Chapter 2, Halakha 6), and not the wood handle which it is fastened to. But the Rabbis “from the wood” – from the wood handle to which it is fastened. And the Halakha is according to the Sages, for the wood that was to be split is an indirect action and via an indirect action, one is not exiled.
+
+Mishnah 2
+
+זרק את האבן לרשות הרבים – and even though it is close to acting with premeditation, for he should have thought that people would always be found in the public domain. Here we are dealing with a dunghill that was made in the public domain to be removed from there during the daytime and occasionally, it happens that he sits thee, and because of this, he is exiled, but it is not negligence nor is it totally unavoidably preventable (i.e., victim of an accident).
+והוציא הלה את ראשו וקבלה פטור – As it is written (Deuteronomy 19:5): “[…the ax-head flies off the handle] and strikes the other [so that he dies. That man shall flee to one of these cities and live].”
+אם יש רשות לניזק – if the owner gave him permission to enter
+מה חטיבת עצים רשות – if he wants to go up to chop [wood], and if he does not want to, he does not go up.
+יצא האב הרודה את בנו – for he is doing a Mitzvah
+
+Mishnah 3
+
+האב גולה על ידי בנו – for he did not hit him to teach him Torah or ethics or a trade
+הכל גולין על ידי ישראל – and even a slave or a Cuthean
+חוץ מעל ידי גר תושב – for if he inadvertently killed the son of an Israelite, he is not exiled, but is killed.
+הסומא אינו גולה – As it is written (Numbers 35:23): “or inadvertently dropped upon him/"בלא ראות" [any object of stone, and death resulted – though he was not an enemy of his and did not seek his harm],” excluding someone blind.
+רבי מאיר אומר: גולה – [The words] "בלא ראות"/”or inadvertently dropped upon him (without seeing) , includes he blind person. But the Halakha is not according to Rabbi Meir.
+השונא – all who did not speak with him for three days because of enmity (see Mishnah Sanhedrin Chapter 3, Mishnah 5 – but Israelites were not suspected of this, according to that Mishnah). And the Halakha is not either according to Rabbi Yosi B’Rabbi Yehuda nor like Rabbi Shimon, but rather, the one who hates is not killed nor is he given the shelter of asylum because his legal status is close to acting with premeditation.
+
+Mishnah 4
+
+להיכן גולין לערי מקלט – and forty-two Levitical cities also all of which provide the shelter of asylum, but those six cities of refuge, whether the one who enters there is murderer with the knowledge that he will receive asylum or whether one enters without the knowledge that he will receive asylum, it provides asylum. And the forty-two cities, with the knowledge that it absorbs, for without the knowledge that it absorbs, they do not absorb, and if the blood avenger was to kill him there, he is exempt.
+
+Mishnah 5
+
+ומכוונות היו להם הדרכים – they would make the roads so that they would be in a line to the Cities of Refuge so that the murderer would not err on the way (see Talmud Makkot 9b – in which the cities in the Land of Israel and on the opposite side of the Jordan wer in straight parallel lines like two rows in a vineyard). And [the words] "מקלט מקלט" /”Asylum/Refuge”, “Asylum/Refuge” were written at the crossroads, in order that the murder would recognize it and turn to there.
+וידברו אליו – they speak to the blood avenger: “do not follow the practice of those who shed blood; this matter came to his hand inadvertently.”
+הוא מדבר על ידי עצמו – no Sages are required to speak to the blood avenger on his behalf, but he (i.e., the murderer) makes claims to himself. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 6
+
+ואחד המרובה בגדים – since after the flask of anointing oil was hidden, he was not inaugurated to become the High Priest other than the wearing of eight garments.
+ואחד שעבר ממשיחתו – that a nocturnal emission befell the High Priest on Yom Kippur and they appointed another n his place. With the death of all of those, he returns, even though the other one is alive, since “High Priest” is written three times in the portion.
+רבי יהודה אומר: אף משוח מלחמה – Another Biblical verse is written (Numbers 35:32): “…enabling one to return to live on his land before the death of the priest.” But the Rabbis, since “High Priest” is not written in this verse, they don’t expound it. And the Halakha is according to the Sages.
+שלא יתפללו על בניהם שימותו – and they were negligent, for they should have requested for mercy on this generation that no religious offense should happen on them, and they did not request this.
+משנגמר דינו – for exile, for when the proceedings were finished (i.e., the sentence was pronounced), and he is about to be exiled, it is as if he was exiled.
+
+Mishnah 7
+
+נגמר דינו בלא כהן גדול – for there was no High Priest in the world
+לא לעדות מצוה – for example, for testimony of the [New] Month
+וכל אדם – except for the blood-avenger that killed him outside the City of Refuge is not liable for him, as it is written (Numbers 35:27): “[and the blood avenger comes upon him outside the limits of his city of refuge, and the blood-avenger kills the manslayer,] there is no bloodguilt on his account.” For the blood-avenger has the permission to kill him. And the Halakha is according to Rabbi Akiba. And these words [of our Mishnah] is if he left [having murdered] with premeditation; but if he left [having murdered] inadvertently, every person who kills him is killed on his account.
+הכל הולך אחר הנוף – The Gemara explains that even the location of the branches decides the nature of the territory (see Mishnah Ma’aserot, Chapter 3, Mishnah 10) is spoken of, for if the root was inside the borders of the City of Refuge and the branches stretch outside the boundary, since he enters under the branch, he is “absorbed,” [by the City of Refuge] since its roots are inside and we judge that the branches follow after the roots, but if the roots were outside and the branches were inside, for just as within its branches, he cannot kill him, in its root also, he cannot kill him, for we cast the root after the branch for a stringency.
+
+Mishnah 8
+
+מעלים היו שכר ללוים – In the forty-two cities [of the Levites] that also absorb, the murderer accounts a reward to the owner who dwells in it.
+ורבי מאיר אומר וכו' – But the Halakha is not according to Rabbi Meir, and specifically in the forty-two [Levitical] cities, but in the six Cities of Refuge, everyone admits that we do not account a reward to the owner.
+לא היה חוזר לשררה שהיה בה – as it is written (Leviticus 25:41): “…he shall go back to his family and return to his ancestral holding.” To his family he returns, but he does not return to what his family held. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אלו הן הלוקין – not exactly these, for the Mishnah taught and left out many of those who were to be flogged, but since the Mishnah taught those who were liable for extirpation, to teach us that there is flogging with those liable for extirpation, and the Mishnah taught a widow and a divorcee, to teach us that a widow who is also a divorcee is liable upon her two titles. , And it is taught [in Mishnah 2 of this chapter] that eatables forbidden pending the separation of sacred gifts and First Tithe when priest’s due had not been taken, but it doesn’t explain their explicit prohibition clearly, and similarly, property dedicated to the Temple that had not been redeemed, for since the Mishnah taught about property dedicated to the Temple, it taught [about] the Second Tithe, for both of them [are punishable] by flogging because of lack of redemption, and similarly with most of them there is a side that is novel.
+נתינה – She is from the Gibeonites, and her flogging is from (Deuteronomy 7:3): “You shall not intermarry with them.”
+אלמנה – She became widowed from another man, and she is a divorcee, and one is liable upon her two [sets] of floggings.
+משום שני שמות – because of two explicit prohibitions, for both of them are explained in Scripture, and the explicit prohibitions for both of them are stated.
+גרושה – and she is a woman released from leviratical marriage, and he is not liable concerning her for two titles, for the woman released from leviratical marriage has no Jewish marriage contract, other than through extension of scope/amplification [of the Biblical passage] we bring it to her, as it is taught in a Baraita: “I don’t know anything about a divorcee other than the divorcee itself; a woman released from leviratical marriage, from where do I know it, as we learn, “and a woman” (Leviticus 18:18).
+
+Mishnah 2
+
+המפטם את השמן – He who makes oil sample of the anointing out.
+והסך בשמן המשחה – that Moses our teacher of blessed memory, made.
+אכל טבל – Its explicit prohibition is from (Leviticus 22:15): “But [the priests] must not allow the Israelites to profane the sacred donations that they set aside for the LORD.” The verse speaks of what they will donate in the future.
+ומעשר ראשון שלא נטלה תרומתו – and even he is [punished] with death, as it is written (Numbers 18:27): “This shall be accounted to you as your gift. As with the new grain from the threshing floor [or the flow from the vat].”
+ומעשר שני שלא נפדה – Second Tithe that became defiled and even if he is in Jerusalem, it is prohibited to eat it until it is redeemed, but a person who eats it in Jerusalem while it is not yet redeemed, is flogged. And its explicit prohibition is from (Deuteronomy 26:14): “I have not cleared out any of it while impure,” whether I am defiled and it is ritually pure, whether I am ritually pure and it is ritually impure. And from where do we learn that Second Tithe which was defiled – that we redeem it in Jerusalem? As it states (Deuteronomy 14:24): “…should you be unable to transport them,” is explained as you are unable to eat it, as it is written (Genesis 43:34): “Portions were served them from the table…”
+והקדש שלא נדפה – There is no prohibition written directly, but its explicit prohibition comes from an analogy of [the words] "חטא"\"חטא" /”sin,” “sin” – from the priest’s due, but even though the All-Merciful (i.e., God), excluded [the words] (Leviticus 22:9): “and they die for it,” but not through religious sacrilege, from death, [Scripture] excluded him, but not from an explicit prohibition.
+באוכל נמלה שהוא חייב – because (Leviticus 11:29): “…from among the things that swarm on the earth,” and even though it lacks according to the measure.
+אף חטה אחת כברייתה – But the Halakha is not according to Rabbi Shimon. And we don’t call it a creature – other than that which has in it a soul alone.
+
+Mishnah 3
+
+עד שלא קרא עליהם – “My father was a wandering Aramean, etc.” (Deuteronomy 26:5). But after he recited [the formula/declaration – Deuteronomy 26:5-10] he is not flogged if he eats of it, because it is the money of the Kohen. And these are the words of Rabbi Akiva. But the Sages state: First Fruits, laying them down is indispensable for them, the recitation [of the declaration/formula] is not indispensable. As one who consumes them (i.e., First Fruit) after laying them down in the Temple courtyard, even though he had not yet recited [the formula/declaration], is not flogged. And the Halakha is according to the Sages. And their explicit prohibition is from as it is written (Deuteronomy 12:17): “You may not partake in your settlements of the tithes of your new grain [or wine or oil, or of the firstlings of your herds and flocks….] or of your contributions.” And the Master said: “your contributions” – these are the First Fruits, for the Priest’s Due/Terumah does not require being brought into the Place (i.e., the Temple). And regarding First Fruits also, one is not flogged on them other than if one ate them after they saw the “face” of Jerusalem before they are placed down in the Temple court, but if he ate them outside of Jerusalem prior to their being entered into Jerusalem, one is not flogged.
+קדשי קדשים חוץ לקלעים קדשים קלים חוץ לחומה – All of these, their explicit prohibition is from (Deuteronomy 12:17): “You may not partake in your settlements, ….or of any of the votive offerings that you vow…,” for all consumption outside of the fixed place for it is called “eating in your settlements.”
+ומעשר שני – it is taught [in the Mishnah] above (Mishnah 2), that impure Second Tithe that was not redeemed, as we have explained. And here, the Mishnah teaches that Second Tithe that is consumed outside the wall [of Jerusalem]. And specifically, that they ate outside the wall after it saw the “face” of Jerusalem is when he is flogged. But the individual who eats Second Tithe outside of Jerusalem before it enters into Jerusalem is not flogged, as it is written (Deuteronomy 12:18): “These you must consume before the LORD our God…” and afterwards (verse 17): “You may not partake in your settlements.”
+המותיר – is not flogged, as it is written (Exodus 12:10): “You shall not leave any of it until morning; if any of it is left until morning, you shall burn it.” The verse comes to bring a positive command after a negative command, to state that if you transgressed the negative commandment, you have fulfilled the positive commandment connected with it, and you are not flogged. And furthermore, “you shall not leave any of it” is a negative commandment which lacks a positive commandment [associated with it], and every negative commandment that lacks with it a positive commandment, one is not flogged [for its violation].
+השובר – a bone of an impure Passover offering is not flogged, as the All-Merciful (i.e., God) states (Exodus 12:46): “…nor shall you break a bone of it,” with a kosher/fit [sacrifice], not an invalid one.
+
+Mishnah 4
+
+לוקה ואינו משלם – for Rabbi Yehuda holds that (Deuteronomy 22:7) "שלח תשלח" /”Let [the mother] go” is implied from the outset, and even though, it is written,” let [the mother] go” after (verse 6) “do not take [the mother together with the young],” it is not to say that if you took it, you should let it go, but rather, do not take [the mother] but send her prior to the taking. And this is not a prohibitive law the transgression of which must be repaired by a succeeding [positive] act.
+וחכמים אומרים משלח ואינו לוקה – for they hold, “let [the mother] go” after taking, is implied, and it is a prohibitive law the transgression of which must be repaired by a succeeding act. And the Halakha is according to the Sages.
+כל מצוה לא תעשה ישי בה קום עשה – for the Torah stated, if you transgressed on the negative commandment, fulfill the positive commandment, such as (Deuteronomy 22:6): “Do not take the mother together with her young.” But if you took it, “let [the mother] go” (verse 7); [and another example] (Deuteronomy 24:10): “[When you make a loan of any sort to your countryman], you must not enter his house to seize his pledge.” But if you seized his pledge, “you must restore the pledge to him” (verse 13). All of these, if he fulfilled the positive commandment, he is not flogged. But if he did not fulfill the positive commandment, such as the case where he took the mother [animal] with her young and slaughtered it or it died, or he took the pledge from his house (i.e. the home of the person who had borrowed something) and it was burned and he cannot fulfill the positive commandment, behold, that person is flogged.
+
+Mishnah 5
+
+הקורח קרחה – because he is liable for each act of making a bald spot (Tractate Makkot 20a) and for each act of making an incision for a dead person and for every corner of his head that he mars, which is not the case when one eats forbidden fat repeatedly, and because of this, it is taught in our Mishnah, but the rest of the mere negative commandments which lack a novel [lesson], it did not teach.
+קרחה – of the dead, as it is written (Deuteronomy 14:1): “or shave the front of your heads because of the dead.” And even though that concerning the Kohanim, it is not written, “on the dead,” we have already learned through an analogy from [the repetition of the word]: "קרחה" "קרחה" (see Leviticus 21:5 –“They shall not shave smooth any part of their heads, or cut the side-growth of their beards, or make gashes in their flesh” together with Deuteronomy 14:1); just as Israelites are commanded because of the dead, so too are Kohanim, and the measure of the “shaving smooth” is the size of a bean.
+המקיף את ראשו – He who makes his temples as hairless as the spot back of his ears (Makkot 20b), and his forehead, and even on shaving with scissors where there is no destruction [of the head], he is liable regarding the corner of his head, and specifically on his beard (i.e., “or cut the side-growth of their beards” – Leviticus 21:5 and Leviticus 19:27: “You shall not round off the side-growth on your head”), it is written “destroy” only with a razor, but regarding the corner of the head, [the word] "הקפה"/”rounding” is written (Leviticus 21:5 – “they shall not shave smooth any part of their heads”), in every matter in which he “rounds” – he is liable.
+שריטה אחת על חמשה מתים או חמש שריטות על מת אחד – as it is written (Leviticus 19:28): “You shall not make gashes in your flesh for the dead” to be liable for each and every gash and for each and every dead person, and even though there wasn’t anything other than one warning, all five gashes at one time, one is liable [for each and every one].
+על הראש שתים – one on the right and one on the left
+ועל הזקן שתים מכאן ושתים מכאן – the place of the attachment of the jaw to the bone, one on the right of the chin and the other on its left, and the pointed ends of the chin (i.e., the lower jawbones and the chin proper) in the middle, that makes “three.” And the attachment of the temples from one side and the other makes “five.” The upper cheekbone which is attached to the temples and the lower cheekbone on the right, and the upper cheekbone and the lower cheekbone on the left – these are two from here and two from there, and finally the beard and the hair coming out from it like a spike/ear of corn; therefore, it is called "שיבולת"/like an ear of corn/a spike, that makes “five.”
+אינו חייב אלא אחת – for since it is one negative commandment, it is like someone who eats two olives of forbidden fat with [only] one warning.
+עד שיטלנו בתער – it refers to the corner of the beard, as it is written [in the Torah] concerning shaving and destroying (Leviticus 19:27 – “nor destroy the side-growth of your beard” and Leviticus 21:5 – “or cut the side-growths of their beards”).
+מלקט – an instrument that is made like tongs, to remove the hair.
+רהיטני – in the language of the Bible, it is an adze. It is an instrument that a carpenter uses to separate the face of the board.
+
+Mishnah 6
+
+כתבת קעקע – to scrape with a knife on his skin like letters (i.e., marking the outline of letters by abrasion), and afterwards, he fills in the abrasions with ink or powder used for painting the eye-lids/stibium.
+כתב – on his skin with ink or with ink or powder used for painting the eye-lids but he did not scrape with a knife [on his skin] , or he scraped with a knife but did not fill it with ink or powder used for painting the eye-lids, he is not liable.
+עד שיכתוב ויקעקע – he took the language of the Bible, as it is written (Leviticus 19:28): “or incise any marks;” writing at the beginning and incision at the end, but always, it is the incision first and the writing afterwards, and the Bible implies this, and the writing within the incision “incise [any marks] on yourselves.”
+שיכתוב שם השם – In the Gemara (Makkot 21a) that it is the name of idolatry is mentioned, and that is how the Biblical verse is interpreted: “on yourselves,” the name of idolatry, “for I am the LORD,” and others cannot form a partnership with me, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+אינו חייב אלא אחת – on what he drank within as much time as is needed for an utterance (i.e., a greeting traditionally understood as the ability to say to his Rabbi, "שלום עליך רבי ומורי" /“peace to you, my teacher and Rabbi”) of a warning, and if there was before him a utensil that contained several quarter Logs of wine (i.e., a Log is equal to the volume of six eggs), and they said to him: “Don’t drink this utensil which has such-and-such measurements for you will be flogged such-and-such floggings, and he is liable for each and every measurement, even though they did not wan him other than once.
+
+Mishnah 8
+
+והוא פושט ולובש – but not stretching completely, but since he stuck out his head and returned it, he is liable. And in the Gemara (Talmud Makkot 21b), he did not actually stretch out, but delayed between each warning to take it off and to put on [clothing of mixed seeds] , and he is like someone who takes them off and ten once again puts them on, and he is liable for each and every warning.
+
+Mishnah 9
+
+תלם אחת – one row of a field (when one ploughs one furrow)
+וחייב עליו משום שמונה לאוין – and he had been warned on all of them.
+והן מקודשים – the ox which is dedicated for sacrifice, and a donkey which is of the offerings of Temple repair (see Mishnah Temurah, Chapter 1, Mishnah 6). And the ox has the negative commandment [associated with it] of (Deuteronomy 15:19): “you must not work your firstling ox,” and regarding the donkey, there is a warning of religious sacrilege and we derive it from the [repetition of the word]: חטא "חטא" – from Priest’s Due/Terumah, and the negative commandment (Deuteronomy 22:10): “You shall not plow with an ox and an ass together.” We have here three negative commandments.
+וכלאים בכרם – on account that he ploughs, he covers up the wheat and barley and pomace of kernels (or shell of grapes) in the dust, and transgresses because of [the Biblical verse] (Deuteronomy 22:9): “You shall not sow your vineyard with a second kind of seed,” and we have established that he who covers up mixed seeds is flogged, and even though he did not sow them, but ploughs dust on them, that is four negative commandments. But Maimonides thought that mixed seeds in a vineyard is two negative commandments: one because of mixed seeds, which are two kinds of seeds – wheat and barley, and one because of mixed seeds in a vineyard because of the shell of grapes, but the Holy Things of an ox and a donkey are not considered other than being one negative commandment.
+שביעית – (Leviticus 25:4): “A sabbath of the LORD: you shall not sow your field…”
+ויו"ט – (Leviticus 23:36): “You shall not work at your occupations” (see also: Leviticus 23: 7,21,25 for similar usage of this phrase).
+כהן ונזיר – and he is in a cemetery, and he is transgressing (Leviticus 21:2): “None shall defile himself for any [dead] person among his kin” that is mentioned in [the chapter of the laws concerning] the Kohanim (Leviticus chapter 21)., and (Numbers 6:6): “He shall not go in where there is a dead person” which is stated in regard to the Nazirite (Numbers, chapter 6).
+אף הלובש כלאים – at the time when he is ploughing.
+אינו מן השם – the negative of commandment of wearing [garments made] of mixed seeds is not for the one who ploughs a furrow.
+אף כהן ונזיר – which is considered a negative commandment, is not for ploughing, but for walking to an impure place. However, the first Tanna considers them included in the negative commandments of the person who ploughs a furrow, because he cannot plow with oxen other than if he walks with them and leads them.
+
+Mishnah 10
+
+מנין שהוא סמוך לארבעים – that causes to say afterwards “forty,” which is thirty nine. If the Torah had written: “Forty in number,” I would think that forty is the number. Now that it is written (Deuteronomy 25:2-3): “by count” (verse 2) and “Up to forty” (verse 3), it is the number that causes one to say after it “forty,” that is, “thirty-nine.”
+והיכן הוא לוקה את היתירה – that is not worthy to be divisible by three, for thirty-nine is worthy of being divided by three, one third in his front, and two thirds – one on this shoulder and one on the other shoulder. And this of forty – how would he flog it?
+בין כתפיו – But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 11
+
+אין אומדין אותו וכו' – for all who are flogged in the Jewish court, it was necessary to estimate at the beginning so that he would not die as a result of the beatings, since it is written (Deuteronomy 25:3): “He may be given up to [forty lashes], but not more, lest being flogged further” for if he must lessen it, they lessen it.
+אלא במכות הראויות להשתלש – and we never add to the estimate.
+אמדוהו לקבל ארבעים – minus one, but he used the language of the Bible.
+אמדוהו אומד אחד – for two sets of floggings, such as they estimated for him to receive forty-two [floggings].
+ואם לאו – that they only estimated for him to received only for one set of floggings.
+
+Mishnah 12
+
+על העמוד – which is stuck in the ground upright and tall in order to lean upon it.
+וחזן – the sexton who is the agent of the Jewish court.
+נפרמו – the threads of the seam were torn.
+מאחוריו – of the person being flogged.
+ורצועה של עגל – as it states (Deuteronomy 25:3): “He may be given up to forty lashes” and near it (Deuteronomy 25:4): “You shall not muzzle an ox while it is threshing.”
+כפולה לשנים ושנים לארבעה – four straps sewed on one top of the other.
+ושתי רצועות – thin of a donkey
+עולות ויורדות בה – like the horse-cover of a saddle, and the reason is because it is written (Isaiah 1:2): “An ox knows its master, an ass its master’s crib; [Israel does not know, My people takes no thought].” God said (Makkot 23a) that a person who recognizes his master’s crib should settle with him who does not recognize his master’s crib.”
+
+Mishnah 13
+
+ידה טפח – the handle that the strap is hanging from, is the length of a hand-breadth.
+ורחבה – of the strap of the calf is a hand-breadth.
+וראשה מגעת על פי כריסו – for that reason, there must be in the handle of the strap a hole, that the sexton who flogs can lengthen or shorten the strap as he wishes, for we do not flog a person other than with a strap whose head reaches the belly which is his navel.
+שליש מלפניו – as it is written (Deuteronomy 25:2): “and be given lashes in his presence, [by count] as his guilt warrants” – “in his presence (i.e., in his front) as his guilt warrants” – one, and from his back – two. מלפניו – on his heart. מאחריו – one-third on this shoulder and one-third on the other shoulder.
+מכה בידו אחת – but when he lifts the strap, he lifts it with his two hands.
+כבל כחו – as it is written (Deuteronomy 25:3): “to excess, [your brother be degraded before your eyes].”
+
+Mishnah 14
+
+והקורא קורא – as it is written (Leviticus 19:20): “there shall be indemnity; [they shall not, however, be put to death…”through reading it shall be, for we read about him (Deuteronomy 28:58): “If you fail to observe faithfully [all the terms of this Teaching that are written in this book]…etc.” The greatest of the judges reads [the Biblical text of Deuteronomy 28:58-59) and the one next to him counts and the third states after each beating [what has occurred]. And it is a Mitzvah upon the reader to shorten and to complete the Biblical verses following the flogging, and if he didn’t shorten, he returns and reads it a second time and hurries to read and to complete when the flogger completes his floggings (Makkot 23a).
+ואם מת תחת ידו פטור – because he beats him with permission
+הוסיף לו – such as the case where he made an error in the counting.
+נתקלקל – as a result of the beatings, feces came out.
+פטור – as it is written (Deuteronomy 25:3): “your brother be degraded before your eyes,” for he became degraded when he became soiled.
+ואשה אף במים – since her shame is greater. And the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 15
+
+נפטרו מידי כריתתן – if they did returned in repentance.
+העושה מצוה אחת על אחת כמה וכמה – there are those who interpret this – that it is speaking of all those who are liable for extirpation who were flogged, for whomever accepted upon himself the judgement and performed a Mitzvah when he was flogged, all the more so that his soul will be saved for him and that he will be exempt from extirpation, for he has one good measure [in his favor] over and above the measure for retribution. And there are those who interpret that this is for itself – to inform the giving of reward [for the performance] of the commandments, all the more so, from the punishment for transgressions.
+ממקומו הוא למד – from those liable for extirpation, that we speak about them we learn that he who sits and does not commit a sin, we credit him for a reward as one who performs a Mitzvah (see Mishnah Avot, Chapter 2, Mishnah 2), as it is written concerning the laws of incest (Leviticus 18:29): “such persons shall be cut off [from their people].” And it states (Leviticus 18:5): “[You shall keep My laws and My rules,] by the pursuit of which man shall live: [I am the LORD].” And near it (verse 6): “None of you shall come near anyone of his own flesh [to uncover nakedness: I am the LORD].” Behold that a person who sits and does not uncover the nakedness [of one of his forbidden relations], the Written Torah calls him that he has performed a Mitzvah, and it is written concerning him (verse 5), “of which a man shall live.” In the same manner that [the Torah] punishes with extirpation for someone who commits a transgression, and this specifically regarding one who has the opportunity to sin and he conquers his [negative] impulse and doesn’t do it, is like Joseph the Righteous and others like him.
+
+Mishnah 16
+
+לפיכך הרבה להם תורה ומצות – such as the portions of forbidden animals and reptiles (i.e., all kinds of forbidden foods – see Mishnah Sanhedrin Chapter 8, Mishnah 2 and Mishnah Niddah Chapter 3, Mishnah 2), in order to increase the reward when they abstain from them, for even though without that, they would not eat them since the soul of man detests them.
+למען צדקו – to make the Jewish people virtuous and to make them worthy [of Divine favor].
\ No newline at end of file
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+Bartenura on Mishnah Makkot
+ברטנורא על משנה מכות
+On Your Way
+http://mobile.tora.ws
+
+ברטנורא על משנה מכות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כיצד העדים נעשים זוממין.</b> הכי קאמר, אותן עדים שנמצאו זוממין ואין עושין בהן דין הזמה, כלומר שאין מקיימין בהם ועשיתם לו כאשר זמם לעשות לאחיו, כיצד הן נעשים זוממים:
+<b>מעידין אנו באיש פלוני.</b> כהן:
+<b>שהוא בן גרושה.</b> בפנינו נתגרשה אמו קודם שנולד והרי הוא חלל:
+<b>אין אומרים.</b> אם הוזמו והם כהנים יעשה זה בן גרושה לקיים בו כאשר זמם, דהא כתיב (דברים י״ט) ועשיתם לו כאשר זמם, לו ולא לזרעו. ואם תעשהו חלל והוא כהן, פסלת את זרעו לעולם. ואם תאמר נפסול אותו לבדו ולא זרעו, בעינן כאשר זמם לעשות וליכא, שהרי הוא זמם לפסול הנידון ואת זרעו:
+<b>אלא לוקה ארבעים.</b> דאמר קרא (שם כ״ה) והצדיקו את הצדיק והרשיעו את הרשע והיה אם בן הכות הרשע, משום דהרשיעו את הרשע, והיה אם בן הכות הרשע, אלא, עדים שהרשיעו את הצדיק ואתו עדי אחריני והצדיקו את הצדיק דמעיקרא ושוינהו להנך רשעים, והיה אם בן הכות הרשע:
+<b>אין אומרים יגלה זה.</b> דכתיב ברוצח (שם י״ט) הוא ינוס, הוא ולא זוממיו:
+<b>שגירש את אשתו.</b> בפנינו ביום פלוני, וזה אומר לא גרשתי ואיני חייב לה כתובה:
+<b>והלא בין היום ובין למחר.</b> כלומר מה ישלמו לו, אם תאמר כל הכתובה, והלא שמא ימות או שמא יגרשנה היום או למחר וסופו ליתן לה, נמצא שלא היו מפסידין אותו כלום:
+<b>אומדין כמה אדם רוצה ליתן בכתובתה של זו.</b> מספק. שאם נתאלמנה או נתגרשה יטלנה לוקח, ואם מתה יירשנה בעלה ויפסיד מעותיו שנתן, וכך יתנו העדים לבעל: 
+
+Mishnah 2
+
+<b>שלא השם המחייבו מלקות.</b> לא המקרא המחייבו מלקות מחייבו תשלומין. מלקות, מלא תענה. תשלומין, מועשיתם לו כאשר זמם:
+<b>כל המשלם אינו לוקה.</b> דכתיב כדי רשעתו, על רשעה אחת אתה מחייבו ואי אתה מחייבו על שתי רשעיות. ומדקאמרי רבנן משלם ואינו לוקה ולא אמרי לוקה ואינו משלם, שמע מינה דכל היכא דאיכא תרתי מלקות ותשלומין לא אמרינן ילקה ולא ישלם אלא משלם ואינו לוקה. וכן הלכה: 
+
+Mishnah 3
+
+<b>משום לא תענה.</b> שהרי כשאי אפשר לקיים בעדים ועשיתם לו כאשר זמם, כגון מעידים אנו באיש פלוני שהוא בן גרושה, לוקים העדים משום לא תענה, הכא דאיכא אזהרת לא תענה ואיכא נמי כאשר זמם, לוקים שמונים. ואין הלכה כר׳ מאיר:
+<b>משלשין בממון.</b> עדים זוממין שחייבין בתשלומין משלמין הממון לפי מספר העדים. אם היו שלשה עדים והוזמו, כל אחד משלם שליש הממון שהיו רוצים להפסידו:
+<b>ואין משלשין במכות.</b> שאין כל אחד מהעדים לוקה שליש מלקות, אלא כל אחד לוקה ארבעים. דבעינן ועשיתם לו כאשר זמם, וכל אחד מהם מבקש להלקות הנדון מלקות שלם. וממון מצטרף, כשיתן כל אחד מהם שליש הרי קיבל מה שרצו להפסידו בין כולם, אבל מכות לא מצטרפין: 
+
+Mishnah 4
+
+<b>עד שיזומו עצמן.</b> שיזומו אותן בעסקי גופן, לא בעסקי ההורג [וההרוג], כדמפרש ואזיל. ונפקא לן מקרא דכתיב (דברים י״ט) והנה עד שקר העד, עד שיהיה השקר בגופן של עדים: 
+
+Mishnah 5
+
+<b>ואפילו היו מאה.</b> כתות שהעידו זו אחר זו בעדות אחת וכת אחת הזימה את כולן, כולן יהרגו:
+<b>איסטטית היא זאת.</b> כלומר זאת הכת סרה וסטיא היא, שכך נטלו עצה ביניהן להזים כל הבא להעיד בעדות זאת. פירוש אחר איסטסית היא זו, וכי עדות זו יורה של איסטיס היא שצובעת כל הנוגע בה:
+<b>ואינה נהרגת אלא כת ראשונה בלבד.</b> דסבירא ליה לר׳ יהודה דלאחר דאתזמא לה כת ראשונה, תו לא מקבלים סהדותא דכת שניה דאתיא לאסהד בתרה, ואי אסהדה ואיתזמא לא קטלינן לה, דלא קרינן לה ועשיתם לו, דהא לא קטלינן אפומה. ואין הלכה כר׳ יהודה: 
+
+Mishnah 6
+
+<b>עד שיגמר הדין.</b> של הנדון. שיהרג על פיהן, ואחר כן הוזמו: 
+
+Mishnah 7
+
+<b>ומנין אפילו מאה.</b> ששנים מזימין מאה שהעידו יחד:
+<b>מה שנים אינן נהרגין עד שהוזמו שניהן.</b> דכתיב (דברים י״ט) והנה עד שקו׳ העד, ואמר מר, כל מקום שנאמר עד הרי כאן שנים עד שיפרוט לך הכתוב אחד:
+<b>עד שיהיו שלשתן זוממין.</b> והוא שהעיד כל אחד בתוך כדי דיבור של סיומו של חברו. אבל אם העידו שנים ולאחר זמן העידו האחרים, הרי הן שתי כתות לכל דבר:
+<b>רבי עקיבא אומר לא בא השלישי אלא להחמיר עליו.</b> שלא תאמר הואיל ובלא השלישי היתה העדות מתקיימת לא יעשו בו דין הזמה, למדך הכתוב שאף הוא נדון:
+<b>על אחת כמה וכמה.</b> שמדה טובה מרובה על מדת פורענות:
+
+Mishnah 8
+
+<b>במה דברים אמורים בדיני נפשות.</b> דכתיב (במדבר ל״ה) והצילו העדה, ומהדרינן אזכותא:
+<b>אחד דיני ממונות.</b> נמי עדותן בטלה:
+<b>בזמן שהתרו בהן.</b> בדיני נפשות איירי. כלומר, כי אמרינן דבטלה, זהו בזמן שהקרוב או הפסול נשתתף מתחלה להיות מן המתרין בעובר עבירה, אבל אם לא התרו בהן ולא כיון להיות עד בדבר, לא בטלה עדות האחרים בשביל ראייתו של זה. והלכה כרבי: 
+
+Mishnah 9
+
+<b>ואחד מתרה בו באמצע.</b> המתרה מצטרף עם הכת של עדים, שהוא רואה אותם והם רואים אותו בשעת ההתראה. לפיכך אם היו שתי הכתות שבשתי החלונות רואים אותו, מצטרפים אלו עם אלו והם כולם עדות אחת:
+<b>הוא והן נהרגין.</b> הוא נהרג דאכתי איכא כת אחת שלא הוזמה, והם הניזמין נהרגין שהרי הוזמו:
+<b>שלא תהא סנהדרין שומעת מפי התורגמן.</b> שצריכין שיהיו הדיינים מכירים בלשון העדים. ולא יצטרכו להעמיד מליץ בינותם. וכן הלכה:
+
+Mishnah 10
+
+<b>סנהדרין.</b> הסמוכים בארץ, יש להן רשות לדון דיני קנסות ודיני נפשות, בין בארץ בין בחוצה לארץ, כל זמן שיש ב״ד הגדול בלשכת הגזית. שנאמר (דברים י״ז) לבלתי שמוע אל הכהן או אל השופט, בזמן שיש כהן מקריב על גבי מזבח יש שופט שדן דיני נפשות, בזמן שאין כהן אין שופט:
+<b>סנהדרין ההורגת אחת בשבוע.</b> אחת לשבע שנים:
+<b>נקראת חובלנית.</b> שצריך שיהיו מתונים בדין, ויחזירו בדיני נפשות לזכות:
+<b>לא נהרג אדם מעולם.</b> שיבדקו העדים בדבר שלא ידעו להשיב. אם רוצח הוא, מה ראיתם, טריפה הרג או שלם הרג, ואם תמצא לומר שלם הרג, שמא במקום סייף נקב היה. ואם מגלה עריות הוא, ראיתם כמכחול בשפופרת:
+<b>אף הן מרבים שופכי דמים.</b> מתוך כך אין מכלין הרשעים ומרבים לשפוך דם:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אלו הן הגולין.</b> היה מעגל במעגילה. אבן חלקה עגולה שמעגלין אותה על גבי הסיד או הטיט שבעלייה להשוות הסדקים:
+<b>היה משלשל בחבית.</b> מלמעלה למטה:
+<b>אבל אם היה מושך במעגילה.</b> ממטה למעלה:
+<b>כל שבדרך ירידתו גולה.</b> דכתיב (במדבר ל״ה) ויפל עליו, עד שיהא דרך נפילה. וכל, לאתויי אפילו ירידה שהיא לצורך עלייה:
+<b>נשמט הברזל מקתו.</b> מבית יד שהוא תקוע בו:
+<b>רבי אומר אינו גולה.</b> רבי סבר ונשל הברזל מן העץ זה עץ המתבקע, ולא עצו שהוא תקוע בו. ורבנן סברי מן העץ, מעצו שהוא תקוע בו. והלכה כחכמים. דעץ המתבקע כח כחו הוא, וע״י כח כחו אינו גולה:
+
+Mishnah 2
+
+<b>זרק את האבן לרשות הרבים.</b> ואע״ג דקרוב למזיד הוא, שהיה לו לחשוב שבני אדם מצוים ברשות הרבים תמיד, הכא עסקינן באשפה העשויה ברשות הרבים להפנות בה בלילה, ואינה עשויה להפנות בה ביום וזמנין דמקרי דיתיב בה, ומשום הכי גולה, דלאו פושע הוא ולא אנוס גמור הוא:
+<b>והוציא הלה את ראשו וקבלה פטור.</b> דכתיב (דברים י״ט:ה׳) ומצא את רעהו, פרט לממציא את עצמו:
+<b>אם יש רשות לניזק.</b> שנתן לו בעל הבית רשות ליכנס:
+<b>מה חטיבת עצים רשות.</b> דאי בעי עייל לחטוב ואי בעי לא עייל:
+<b>יצא האב הרודה את בנו.</b> דמצוה קא עביד:
+
+Mishnah 3
+
+<b>האב גולה על ידי בנו.</b> כשלא הכהו ללמדו תורה או מוסר או אומנות:
+<b>הכל גולים על ידי ישראל.</b> ואפילו עבד או כותי:
+<b>חוץ מעל ידי גר תושב.</b> שאם הרג בן ישראל בשוגג, אינו גולה אלא נהרג:
+<b>הסומא אינו גולה.</b> דכתיב (במדבר ל״ה) בלא ראות, פרט לסומא:
+<b>רבי מאיר אומר גולה.</b> בלא ראות לרבות את הסומא. ואין הלכה כר״מ:
+<b>השונא.</b> כל שלא דבר עמו שלשה ימים מחמת איבה. ואין הלכה לא כר׳ יוסי ברבי יהודה ולא כר׳ שמעון, אלא השונא אינו נהרג ואינו נקלט, שחזקתו שהוא קרוב למזיד:
+
+Mishnah 4
+
+<b>להיכן גולין לערי מקלט.</b> ומ״ב עיר של לוים נמי כולן קולטות אלא שאלו שש ערי מקלט בין נכנס שם רוצח לדעת שתקלטנו ובין נכנס שלא לדעת, קולטות. ושנים וארבעים עיר, לדעת קולטות, שלא לדעת אינן קולטות, ואם הרגו גואל הדם לשם פטור:
+
+Mishnah 5
+
+<b>ומכוונות היו להן הדרכים.</b> שהיו עושים הדרכים שיהו מכוונות לערי מקלט שלא יהא הרוצח תועה בדרך. ומקלט מקלט היה כתוב על פרשת דרכים, כדי שיכיר הרוצח ויפנה לשם:
+<b>וידברו אליו.</b> מדברים לגואל הדם אל תנהוג מנהג של שופכי דמים, בשגגה בא מעשה זה לידו:
+<b>הוא מדבר על ידי עצמו.</b> אין תלמידי חכמים נזקקין לדבר לגואל הדם בעבורו, אלא הוא טוען טענות לעצמו. ואין הלכה כר׳ מאיר:
+
+Mishnah 6
+
+<b>ואחד המרובה בבגדים.</b> שאחר שנגנזה צלוחית של שמן המשחה לא היה מתחנך להיות כהן גדול אלא בלבישת שמונה בגדים:
+<b>ואחד שעבר ממשיחתו.</b> שאירע קרי לכהן גדול ביום הכיפורים ומינו אחר תחתיו. במיתת כל אחד מאלו הוא חוזר, אע״פ שהאחר חי. דשלש פעמים כהן גדול כתיב בפרשה:
+<b>רבי יהודה אומר אף משוח מלחמה.</b> דקרא אחרינא כתיב (במדבר ל״ה) לשוב לשבת בארץ עד מות הכהן. ורבנן, כיון דלא כתיב בההוא קרא הכהן הגדול לא דרשי ליה. והלכה כחכמים:
+<b>שלא יתפללו על בניהם שימותו.</b> והם פשעו, שהיה להם לבקש רחמים על דורם שלא יארע בהן תקלה ולא בקשו:
+<b>משנגמר דינו.</b> לגלות. דמשנגמר דינו ועומד לגלות כאילו גלה:
+
+Mishnah 7
+
+<b>נגמר דינו בלא כהן גדול.</b> שלא היה כהן גדול בעולם:
+<b>לא לעדות מצוה.</b> כגון לעדות החודש:
+<b>וכל אדם.</b> חוץ מגואל הדם שהרגו חוץ לעיר מקלטו אינו חייב עליו, דכתיב (שם) אין לו דם, וגואל הדם רשות בידו להרגו. והלכה כר׳ עקיבא. והני מילי, שיצא מזיד. אבל יצא שוגג, כל אדם שהרגו נהרג עליו:
+<b>הכל הולך אחר הנוף.</b> בגמרא מפרש דאף אחר הנוף קאמר, שאם היה עיקרו בתוך התחום של ערי מקלט ונופו נוטה חוץ לתחום, כיון שנכנס תחת נופו, נקלט, הואיל ועיקרו לפנים שדינן נופו בתר עיקרו. ואי עיקרו בחוץ ונופו בפנים, כי היכי דבנופו לא מצי קטיל ליה, בעיקרו נמי לא מצי קטיל ליה, דשדינא עיקרו בתר נופו לחומרא:
+
+Mishnah 8
+
+<b>מעלים היו שכר ללוים.</b> בארבעים ושתים עיר שגם הם קולטות, מעלה הרוצח שכר לבעה״ב שהוא דר בו:
+<b>רבי מאיר אומר וכו׳</b> ואין הלכה כר׳ מאיר. ודוקא במ״ב עיר, אבל בשש ערי מקלט כולי עלמא מודו שאין מעלה שכר לבעה״ב:
+<b>לא היה חוזר לשררה שהיה בה.</b> דכתיב (ויקרא כ״ה:מ״א) ושב אל משפחתו ואל אחוזת אבותיו ישוב, למשפחתו הוא חוזר, ואינו חוזר למה שהוחזקו אבותיו. ואין הלכה כר״י:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אלו הן הלוקין.</b> אלו לאו דוקא, דתנא ושייר לוקין טובא. אלא תנא חייבי כריתות, לאשמועינן דיש מלקות בחייבי כריתות. ותנא אלמנה וגרושה, לאשמועינן אלמנה והיא גרושה חייבין עליה משום שני שמות. ותנא טבל ומעשר ראשון שלא נטלה תרומתו, דלא מפרשא אזהרה דידהו בהדיא. וכן הקדש שלא נפדה. ואיידי דתנא הקדש, תני מעשר שני, דתרווייהו מלקות דידהו משום מחוסרי פדייה. וכן ברובן איכא צד חידוש:
+<b>נתינה.</b> מן הגבעונים היא. ומלקות דידה מלא תתחתן בם:
+<b>אלמנה.</b> שנתאלמנה מאיש אחר, והיא גרושה, חייב עליה שני מלקיות:
+<b>משום שני שמות.</b> משום שני אזהרות. ששניהם מפורשות במקרא, ואזהרה אתרווייהו קאמר:
+<b>גרושה.</b> והיא חלוצה, אינו חייב עליה משום שני שמות. שהחלוצה אינו כתובה, אלא מרבויא מייתינן לה, דתניא, גרושה אין לי אלא גרושה חלוצה מנין, תלמוד לומר ואשה:
+
+Mishnah 2
+
+<b>המפטם את השמן.</b> העושה שמן דוגמת שמן המשחה:
+<b>והסך בשמן המשחה.</b> שעשה משה רבינו ע״ה:
+<b>אכל טבל.</b> אזהרתיה מלא יחללו את קדשי בני ישראל אשר ירימו (ויקרא כ״ב:ט״ו), בעתידין לתרום הכתוב מדבר:
+<b>ומעשר ראשון שלא נטלה תרומתו.</b> שאף הוא במיתה כטבל, דכתיב (במדבר י״ח:כ״ז) ונחשב לכם תרומתכם כדגן מן הגורן וגו׳:
+<b>ומעשר שני שלא נפדה.</b> מעשר שני שנטמא ואפילו הוא בירושלים אסור לאוכלו עד שיפדה, והאוכלו בירושלים עד שלא נפדה לוקה. ואזהרתו מולא בערתי ממנו בטמא (דברים כ״ו), בין שאני טמא והוא טהור בין שאני טהור והוא טמא. ומנין למעשר שני שנטמא שפודין אותו בירושלים, שנאמר (שם י״ד) כי לא תוכל שאתו, פירוש, לא תוכל לאכלו, כדכתיב (בראשית מ״ג:ל״ד) וישא משאות מאת פניו:
+<b>והקדש שלא נפדה.</b> לא כתיב ביה לאו בהדיא, אלא אתיא אזהרה דידיה גזירה שוה דחטא חטא מתרומה. ואע״ג דמיעט רחמנא ומתו בו, ולא במעילה, ממיתה מיעטיה ולא מאזהרה:
+<b>באוכל נמלה שהוא חייב.</b> משום שרץ השורץ על הארץ (ויקרא י״א:כ״ט), ואע״ג דלית בה כשיעור:
+<b>אף חטה אחת כברייתה.</b> ולית הלכתא כר׳ שמעון. דלא קרינן בריה אלא לבריה שיש לה נשמה בלבד:
+
+Mishnah 3
+
+<b>עד שלא קרא עליהם.</b> ארמי אובד אבי וגו׳. אבל לאחר שקרא עליהם, אינו לוקה אם אכלן, לפי שהן ממונו של כהן. וזו דברי ר׳ עקיבא. אבל חכמים אומרים, ביכורים הנחה מעכבת בהן, קריאה אין מעכבת בהן, והאוכלן אחר הנחה בעזרה אע״פ שעדיין לא קרא עליהן אינו לוקה. והלכה כחכמים. ואזהרתן מדכתיב (דברים י״ב:י״ז) לא תוכל לאכול בשעריך מעשר דגנך וגו׳ ותרומת ידיך, ואמר מר, ותרומת ידיך אלו הביכורים, דאילו תרומה אינה טעונה הבאת מקום. וביכורים נמי אינו לוקה עליהן אלא אם אכלן אחר שראו פני ירושלים קודם הנחתן בעזרה, אבל אכלן בגבולין קודם שיכנסו לירושלים אינו לוקה:
+<b>קדשי קדשים חוץ לקלעים קדשים קלים חוץ לחומה.</b> כל הני אזהרתן מלא תוכל לאכול בשעריך וגו׳ וכל נדריך אשר תדור. שכל אכילה חוץ למקום הקבוע לה מקרי אכילת שעריך:
+<b>ומעשר שני.</b> לעיל תנן מעשר שני טמא שלא נפדה, כדפרשינן. והכא תנן מעשר שני טהור שאכלו חוץ לחומה. ודוקא שאכלו חוץ לחומה אחר שראה פני ירושלים הוא שלוקה, אבל האוכל מעשר שני בגבולים קודם שיכנס לירושלים אינו לוקה, דכתיב (שם) לפני ה׳ אלהיך תאכלנו, ואח״כ לא תוכל לאכול בשעריך:
+<b>המותיר.</b> אינו לוקה, דכתיב (שמות י״ב:י׳) לא תותירו ממנו עד בוקר והנותר ממנו עד בוקר באש תשרופו, בא הכתוב ליתן עשה אחר לא תעשה, לומר אם עברת על לאו, קיים עשה שבה ואינך לוקה. ועוד, לא תותירו הוי לאו שאין בו מעשה, וכל לאו שאין בו מעשה אין לוקין עליו:
+<b>והשובר.</b> עצם בפסח טמא אינו לוקה. דאמר רחמנא (שם) ועצם לא תשברו בו, בכשר ולא בפסול:  
+
+Mishnah 4
+
+<b>לוקה ואינו משלח.</b> דסבירא ליה לר׳ יהודה שלח תשלח מעיקרא משמע. ואע״ג דכתיב שלח תשלח אחר לא תקח, לאו למימרא דאם לקחת תשלח, אלא לא תקח אבל שלחנה קודם לקיחה. ואין זה לאו הניתק לעשה:
+<b>וחכמים אומרים משלח ואינו לוקה.</b> קסברי שלח לאחר לקיחה משמע, והוי לאו הניתק לעשה. והלכה כחכמים:
+<b>כל מצות לא תעשה שיש בה קום עשה.</b> שאמרה תורה אם עברת על לאו קיים העשה, כגון לא תקח האם על הבנים, ואם לקחת שלח תשלח. לא תבא אל ביתו לעבוט עבוטו, ואם באת והעבטת עבוטו השב תשיב לו את העבוט. כל אלו, אם קיים העשה, אינו לוקה. אבל לא קיים העשה, כגון שלקח האם על הבנים ושחטה או שמתה, לקח העבוט מביתו ונשרף שאינו יכול לקיים העשה, הרי זה לוקה:
+
+Mishnah 5
+
+<b>הקורח קרחה.</b> משום דמחייב על כל קרחה וקרחה ועל כל שריטה ושריטה ועל כל פאה ופאה, מה שא״כ באוכל חלב וחלב, משום הכי תנינהו במתניתין. אבל שאר לאוי גרידי שאין בהן חידוש לא תנא:
+<b>קרחה.</b> על מת. כדכתיב (דברים י״ד:א׳) ולא תשימו קרחה בין עיניכם למת. ואע״ג דגבי כהנים לא כתיב על מת, כבר למדו בגזרה שוה מקרחה קרחה, מה בישראל על מת, אף בכהנים על מת. ושיעור קרחה כגריס:
+<b>המקיף את ראשו.</b> משוה צדעיו לאחורי אזנו ופדחתו. ואפילו על גילוח שבמספרים שאין בו השחתה חייב על פאת הראש, דדוקא בזקן כתיב השחתה ואינה אלא בתער, אבל בפאת הראש הקפה כתיב, בכל ענין שהוא מקיף חייב:
+<b>שריטה אחת על חמשה מתים או חמש שריטות על מת אחד.</b> דכתיב (ויקרא י״ט:כ״ח) ושרט לנפש לא תתנו, לחייב על כל שריטה ושריטה ועל כל נפש ונפש, ואע״פ שלא היתה שם אלא התראה אחת והיו כל חמש שריטות בבת אחת, חייב:
+<b>על הראש שתים.</b> אחת על ימין ואחת על שמאל:
+<b>ועל הזקן שתים מכאן ושתים מכאן.</b> מקום חיבור הסנטר לעצם, אחת מימין הסנטר ואחת משמאלו, ושבולת הזקן באמצע, הרי שלש, וחיבור הצדעים מכאן ומכאן הרי חמש. לחי העליון המחובר לצדעים ולחי התחתון שבימין, ולחי העליון והתחתון שבשמאל, הרי שתים מכאן ושתים מכאן, וסוף הזקן שהשער יוצא ממנו כעין שבולת, לפיכך נקרא שבולת הזקן, הרי זה חמש:
+<b>אינו חייב אלא אחת.</b> דכיון דלאו אחד הוא, הרי הוא כאוכל שתי זיתים של חלב בהתראה אחת:
+<b>עד שיטלנו בתער.</b> אפאת זקן קאי, דכתיב ביה גילוח והשחתה:
+<b>מלקט.</b> כלי העשוי כעין מלקחים, ללקט את השער:
+<b>רהיטני.</b> הוא מעצד בלשון מקרא. כלי שבו מחליק חרש עצים פני הלוח. ואין הלכה כר׳ אליעזר:
+
+Mishnah 6
+
+<b>כתובת קעקע.</b> מקרע בסכין על בשרו כעין אותיות, ואח״כ ממלא את הקרעים דיו או כחול:
+<b>כתב.</b> על בשרו בדיו או בכחול ולא קרע בסכין, או קרע בסכין ולא מילא בדיו או בכחול, 
+<b>אינו חייב עד שיכתוב ויקעקע.</b> לישנא דקרא נקט, דכתיב כתובת קעקע, כתיבה ברישא והדר קעקע. אבל לעולם הקעקע תחלה ואח״כ הכתב. וקרא הכי משמע, וכתובת בתוך הקעקע לא תתנו בכם:
+<b>שיכתוב שם השם.</b> בגמרא מפרש דשם עבודה זרה קאמר. הכי מפרש לקרא, לא תתנו בכם שם עבודה זרה, כי אני ה׳ ולא תשתפו אחרים עמי. ואין הלכה כר׳ שמעון:  
+
+Mishnah 7
+
+<b>אינו חייב אלא אחת.</b> על מה ששתה תוך כדי דיבור של התראה. ואם היה לפניו כלי שיש בו כמה רביעיות יין ואמרו לו אל תשתה כלי זה שיש בו כך וכך שעורים שתלקה כך וכך מלקיות, חייב על כל שיעור ושיעור, אע״פ שלא התרו בו אלא התראה אחת:  
+
+Mishnah 8
+
+<b>והוא פושט ולובש.</b> ולא פושט לגמרי, אלא כיון שהוציא ראשו והחזירו חייב. ובגמרא קאמר דאינו פושט ממש, אלא ששהה בין התראה להתראה כדי לפשוט וללבוש, הוי כפושט וחוזר ולובש וחייב על כל התראה והתראה:
+
+Mishnah 9
+
+<b>תלם אחת.</b> שורה אחת של שדה. 
+<b>וחייב עליו משום שמונה לאוין.</b> והוא שהתרו בו על כולם:
+<b>והן מוקדשים.</b> שור קדשי מזבח, וחמור קדשי בדק הבית. ובשור אית ביה לאו דלא תעבוד בבכור שורך, ובחמור אזהרה דמעילה ונפקא לן חטא חטא מתרומה, ולאו דלא תחרוש בשור ובחמור יחדיו, הרי כאן שלשה לאוין:
+<b>וכלאים בכרם.</b> על ידי שחורש מחפה חטה ושעורה וחרצן בעפר, ועובר משום לא תזרע כרמך כלאים. דקיי״ל המחפה בכלאים לוקה, אע״פ שלא זרען, אלא חפה עפר עליהן, הרי זה ארבעה לאוין. והרמב״ם חשב כלאים בכרם, שני לאוין. אחד משום כלאי זרעים, שהן שני מיני זרעים, חטה ושעורה, וחד משום כלאי הכרם בשביל החרצן, ולא חשיב מוקדשים של שור וחמור אלא ללאו אחד:
+<b>שביעית.</b> שבת לה׳ שדך לא תזרע:
+<b>ויו״ט.</b> כל מלאכת עבודה לא תעשו:
+<b>כהן ונזיר.</b> והוא בבית הקברות. וקעבר לנפש לא יטמא בעמיו האמור בכהנים, ועל נפש מת לא יבוא האמור בנזיר:
+<b>אף הלובש כלאים.</b> בשעה שהיה חורש:
+<b>אינו מן השם.</b> לאו של לבישת כלאים אינו בשביל התלם:
+<b>אף כהן ונזיר </b> דחשבתו לאו, אינו בשביל חרישה אלא בשביל הליכה למקום טומאה. ומיהו ת"ק חשיב להו בכלל לאוי התלם, לפי שאינו יכול לחרוש בשוורים אא"כ הולך עמהם ומנהיגם:
+
+Mishnah 10
+
+<b>מנין שהוא סמוך לארבעים.</b> שגורם לומר אחריו ארבעים, דהיינו תשע ושלשים. אי הוה כתיב ארבעים במספר, הוה אמינא ארבעים במנינא, השתא דכתיב במספר ארבעים, במספר הגורם לומר אחריו ארבעים, דהיינו תשע ושלשים:
+<b>והיכן הוא לוקה את היתירה.</b> שאינה ראויה להשתלש. דתשע ושלשים ראויות להשתלש, שליש מלפניו ושתי ידות אחת על כתף זו ואחת על כתף זו, וזו של ארבעים היכן לוקה אותה:
+<b>בין כתפיו.</b> ואין הלכה כר׳ יהודה:
+
+Mishnah 11
+
+<b>אין אומדין אותו וכו׳</b> שכל הלוקין בב״ד היו צריכין לאמדן בתחלה שלא ימותו מחמת ההכאות. מדכתיב לא יוסיף, מכלל שאם צריך לגרוע גורעין:
+<b>אלא במכות הראויות להשתלש.</b> ואין מוסיפין לעולם על האומד:
+<b>אמדוהו לקבל ארבעים.</b> חסר אחת. אלא לישנא דקרא נקט:
+<b>אמדוהו אומד אחד.</b> לשתי מלקיות. כגון אמדוהו ללקות ארבעים ושתים:
+<b>ואם לאו.</b> שלא אמדוהו אלא למלקות אחת:
+
+Mishnah 12
+
+<b>על העמוד.</b> שהוא נעוץ בקרקע זקוף וגבוה כדי להשען עליו:
+<b>וחזן.</b> שמש שליח בית דין:
+<b>נפרמו.</b> נקרעו חוטי התפירה:
+<b>מאחוריו.</b> של הלוקה:
+<b>ורצועה של עגל.</b> שנאמר ארבעים יכנו, וסמיך ליה לא תחסום שור בדישו:
+<b>כפולה לשנים ושנים לארבעה.</b> ארבע רצועות תפורות זו על גבי זו. 
+<b>ושתי רצועות.</b> דקות של חמור:
+<b>עולות ויורדות בה.</b> כעין קלקלי של אוכף. וטעמא, משום דכתיב (ישעיהו א׳:ג׳) ידע שור קונהו וחמור אבוס בעליו, אמר הקב״ה יבוא מי שמכיר אבוס בעליו ויפרע ממי שאינו מכיר אבוס בעליו:
+
+Mishnah 13
+
+<b>ידה טפח.</b> בית יד שהרצועה תלויה בה, ארכו טפח:
+<b>ורחבה.</b> של רצועה של עגל טפח:
+<b>וראשה מגעת על פי כריסו.</b> לכך צריך שיהא בבית יד של רצועה נקב, שהחזן המלקה יכול להאריך ולקצר הרצועה כרצונו. שאין מלקין לאדם אלא ברצועה שראשה מגעת על פי כריסו שהוא טבורו:
+<b>שליש מלפניו.</b> דכתיב (דברים כ״ה:ב׳) והכהו לפניו כדי רשעתו, לפניו כדי רשעתו אחת, ולאחריו כדי שתים. מלפניו, על לבו. מאחריו. שליש על כתף זו ושליש על כתף זו:
+<b>מכה בידו אחת.</b> אבל כשמגביה הרצועה מגביה בשתי ידיו:
+<b>בכל כחו.</b> דכתיב (שם) מכה רבה:
+
+Mishnah 14
+
+<b>והקורא קורא.</b> דכתיב (ויקרא י״ט:כ׳) בקורת תהיה, בקריאה תהא, שקורין עליו אם לא תשמור לעשות וגו׳. וגדול שבדיינים קורא, והסמוך לו מונה, והשלישי אומר על כל הכאה והכאה. ומצוה על הקורא לצמצם להשלים המקראות בסוף המלקות, ואם לא צמצם חוזר וקורא פעם שניה וממהר לקרוא ולהשלים כשישלים המלקה להלקות:
+<b>ואם מת תחת ידו פטור.</b> מפני שמכהו ברשות:
+<b>הוסיף לו.</b> כגון דטעה במנינא:
+<b>נתקלקל.</b> שהוציא רעי מחמת ההכאה:
+<b>פטור.</b> דכתיב (דברים כ״ה:ג׳) ונקלה אחיך לעיניך, והרי נקלה שנתלכלך:
+<b>ואשה אף במים, דבושתה מרובה.</b> ואין הלכה כר׳ יהודה:
+
+Mishnah 15
+
+<b>נפטרו מידי כריתתן.</b> אם עשו תשובה:
+<b>העושה מצוה אחת על אחת כמה וכמה.</b> אית דמפרשי, דעל חייבי כריתות שלקו קאמר, מי שקיבל עליו הדין ועשה מצוה כשלקה, על אחת כמה וכמה שתינתן לו נפשו ויפטר מידי כרת, שמדה טובה מרובה על מדת פורענות. ואית דמפרשי, דמלתא באנפיה נפשה קאמר, להודיע מתן שכרן של מצות, ק״ו מעונשן של עבירות:
+<b>ממקומו הוא למד.</b> מחייבי כריתות דאיירי בהו אנו למדין שהיושב ולא עבר עבירה מעלין עליו שכר כעושה מצוה. דכתיב בעריות (ויקרא י״ח:ה׳) ונכרתו הנפשות, ואומר (שם) אשר יעשה אותם האדם וחי בהם, וסמיך ליה לא תקרבו לגלות ערוה, הרי שמי שיושב ואינו מגלה ערוה הכתוב קוראו עושה מצוה, וכתיב ביה וחי בהם, כדרך שהעניש כרת במי שעושה עבירה. וזה דוקא במי שבא עבירה לידו וכבש יצרו ולא עשאה, כיוסף הצדיק וכיוצא בו:
+
+Mishnah 16
+
+<b>לפיכך הרבה להם תורה ומצות.</b> כגון פרשת שקצים ורמשים כדי להרבות שכר כשהן בדילים מהם, אע״פ שבלאו הכי לא היו אוכלין אותן שנפשו של אדם קצה בהן:
+<b>למען צדקו.</b> להצדיק את ישראל ולזכות אותן:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Mishnah Makkot/Hebrew/merged.txt
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@@ -0,0 +1,273 @@
+Bartenura on Mishnah Makkot
+ברטנורא על משנה מכות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Makkot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws
+
+ברטנורא על משנה מכות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כיצד העדים נעשים זוממין.</b> הכי קאמר, אותן עדים שנמצאו זוממין ואין עושין בהן דין הזמה, כלומר שאין מקיימין בהם ועשיתם לו כאשר זמם לעשות לאחיו, כיצד הן נעשים זוממים:
+<b>מעידין אנו באיש פלוני.</b> כהן:
+<b>שהוא בן גרושה.</b> בפנינו נתגרשה אמו קודם שנולד והרי הוא חלל:
+<b>אין אומרים.</b> אם הוזמו והם כהנים יעשה זה בן גרושה לקיים בו כאשר זמם, דהא כתיב (דברים י״ט) ועשיתם לו כאשר זמם, לו ולא לזרעו. ואם תעשהו חלל והוא כהן, פסלת את זרעו לעולם. ואם תאמר נפסול אותו לבדו ולא זרעו, בעינן כאשר זמם לעשות וליכא, שהרי הוא זמם לפסול הנידון ואת זרעו:
+<b>אלא לוקה ארבעים.</b> דאמר קרא (שם כ״ה) והצדיקו את הצדיק והרשיעו את הרשע והיה אם בן הכות הרשע, משום דהרשיעו את הרשע, והיה אם בן הכות הרשע, אלא, עדים שהרשיעו את הצדיק ואתו עדי אחריני והצדיקו את הצדיק דמעיקרא ושוינהו להנך רשעים, והיה אם בן הכות הרשע:
+<b>אין אומרים יגלה זה.</b> דכתיב ברוצח (שם י״ט) הוא ינוס, הוא ולא זוממיו:
+<b>שגירש את אשתו.</b> בפנינו ביום פלוני, וזה אומר לא גרשתי ואיני חייב לה כתובה:
+<b>והלא בין היום ובין למחר.</b> כלומר מה ישלמו לו, אם תאמר כל הכתובה, והלא שמא ימות או שמא יגרשנה היום או למחר וסופו ליתן לה, נמצא שלא היו מפסידין אותו כלום:
+<b>אומדין כמה אדם רוצה ליתן בכתובתה של זו.</b> מספק. שאם נתאלמנה או נתגרשה יטלנה לוקח, ואם מתה יירשנה בעלה ויפסיד מעותיו שנתן, וכך יתנו העדים לבעל: 
+
+Mishnah 2
+
+<b>שלא השם המחייבו מלקות.</b> לא המקרא המחייבו מלקות מחייבו תשלומין. מלקות, מלא תענה. תשלומין, מועשיתם לו כאשר זמם:
+<b>כל המשלם אינו לוקה.</b> דכתיב כדי רשעתו, על רשעה אחת אתה מחייבו ואי אתה מחייבו על שתי רשעיות. ומדקאמרי רבנן משלם ואינו לוקה ולא אמרי לוקה ואינו משלם, שמע מינה דכל היכא דאיכא תרתי מלקות ותשלומין לא אמרינן ילקה ולא ישלם אלא משלם ואינו לוקה. וכן הלכה: 
+
+Mishnah 3
+
+<b>משום לא תענה.</b> שהרי כשאי אפשר לקיים בעדים ועשיתם לו כאשר זמם, כגון מעידים אנו באיש פלוני שהוא בן גרושה, לוקים העדים משום לא תענה, הכא דאיכא אזהרת לא תענה ואיכא נמי כאשר זמם, לוקים שמונים. ואין הלכה כר׳ מאיר:
+<b>משלשין בממון.</b> עדים זוממין שחייבין בתשלומין משלמין הממון לפי מספר העדים. אם היו שלשה עדים והוזמו, כל אחד משלם שליש הממון שהיו רוצים להפסידו:
+<b>ואין משלשין במכות.</b> שאין כל אחד מהעדים לוקה שליש מלקות, אלא כל אחד לוקה ארבעים. דבעינן ועשיתם לו כאשר זמם, וכל אחד מהם מבקש להלקות הנדון מלקות שלם. וממון מצטרף, כשיתן כל אחד מהם שליש הרי קיבל מה שרצו להפסידו בין כולם, אבל מכות לא מצטרפין: 
+
+Mishnah 4
+
+<b>עד שיזומו עצמן.</b> שיזומו אותן בעסקי גופן, לא בעסקי ההורג [וההרוג], כדמפרש ואזיל. ונפקא לן מקרא דכתיב (דברים י״ט) והנה עד שקר העד, עד שיהיה השקר בגופן של עדים: 
+
+Mishnah 5
+
+<b>ואפילו היו מאה.</b> כתות שהעידו זו אחר זו בעדות אחת וכת אחת הזימה את כולן, כולן יהרגו:
+<b>איסטטית היא זאת.</b> כלומר זאת הכת סרה וסטיא היא, שכך נטלו עצה ביניהן להזים כל הבא להעיד בעדות זאת. פירוש אחר איסטסית היא זו, וכי עדות זו יורה של איסטיס היא שצובעת כל הנוגע בה:
+<b>ואינה נהרגת אלא כת ראשונה בלבד.</b> דסבירא ליה לר׳ יהודה דלאחר דאתזמא לה כת ראשונה, תו לא מקבלים סהדותא דכת שניה דאתיא לאסהד בתרה, ואי אסהדה ואיתזמא לא קטלינן לה, דלא קרינן לה ועשיתם לו, דהא לא קטלינן אפומה. ואין הלכה כר׳ יהודה: 
+
+Mishnah 6
+
+<b>עד שיגמר הדין.</b> של הנדון. שיהרג על פיהן, ואחר כן הוזמו: 
+
+Mishnah 7
+
+<b>ומנין אפילו מאה.</b> ששנים מזימין מאה שהעידו יחד:
+<b>מה שנים אינן נהרגין עד שהוזמו שניהן.</b> דכתיב (דברים י״ט) והנה עד שקו׳ העד, ואמר מר, כל מקום שנאמר עד הרי כאן שנים עד שיפרוט לך הכתוב אחד:
+<b>עד שיהיו שלשתן זוממין.</b> והוא שהעיד כל אחד בתוך כדי דיבור של סיומו של חברו. אבל אם העידו שנים ולאחר זמן העידו האחרים, הרי הן שתי כתות לכל דבר:
+<b>רבי עקיבא אומר לא בא השלישי אלא להחמיר עליו.</b> שלא תאמר הואיל ובלא השלישי היתה העדות מתקיימת לא יעשו בו דין הזמה, למדך הכתוב שאף הוא נדון:
+<b>על אחת כמה וכמה.</b> שמדה טובה מרובה על מדת פורענות:
+
+Mishnah 8
+
+<b>במה דברים אמורים בדיני נפשות.</b> דכתיב (במדבר ל״ה) והצילו העדה, ומהדרינן אזכותא:
+<b>אחד דיני ממונות.</b> נמי עדותן בטלה:
+<b>בזמן שהתרו בהן.</b> בדיני נפשות איירי. כלומר, כי אמרינן דבטלה, זהו בזמן שהקרוב או הפסול נשתתף מתחלה להיות מן המתרין בעובר עבירה, אבל אם לא התרו בהן ולא כיון להיות עד בדבר, לא בטלה עדות האחרים בשביל ראייתו של זה. והלכה כרבי: 
+
+Mishnah 9
+
+<b>ואחד מתרה בו באמצע.</b> המתרה מצטרף עם הכת של עדים, שהוא רואה אותם והם רואים אותו בשעת ההתראה. לפיכך אם היו שתי הכתות שבשתי החלונות רואים אותו, מצטרפים אלו עם אלו והם כולם עדות אחת:
+<b>הוא והן נהרגין.</b> הוא נהרג דאכתי איכא כת אחת שלא הוזמה, והם הניזמין נהרגין שהרי הוזמו:
+<b>שלא תהא סנהדרין שומעת מפי התורגמן.</b> שצריכין שיהיו הדיינים מכירים בלשון העדים. ולא יצטרכו להעמיד מליץ בינותם. וכן הלכה:
+
+Mishnah 10
+
+<b>סנהדרין.</b> הסמוכים בארץ, יש להן רשות לדון דיני קנסות ודיני נפשות, בין בארץ בין בחוצה לארץ, כל זמן שיש ב״ד הגדול בלשכת הגזית. שנאמר (דברים י״ז) לבלתי שמוע אל הכהן או אל השופט, בזמן שיש כהן מקריב על גבי מזבח יש שופט שדן דיני נפשות, בזמן שאין כהן אין שופט:
+<b>סנהדרין ההורגת אחת בשבוע.</b> אחת לשבע שנים:
+<b>נקראת חובלנית.</b> שצריך שיהיו מתונים בדין, ויחזירו בדיני נפשות לזכות:
+<b>לא נהרג אדם מעולם.</b> שיבדקו העדים בדבר שלא ידעו להשיב. אם רוצח הוא, מה ראיתם, טריפה הרג או שלם הרג, ואם תמצא לומר שלם הרג, שמא במקום סייף נקב היה. ואם מגלה עריות הוא, ראיתם כמכחול בשפופרת:
+<b>אף הן מרבים שופכי דמים.</b> מתוך כך אין מכלין הרשעים ומרבים לשפוך דם:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אלו הן הגולין.</b> היה מעגל במעגילה. אבן חלקה עגולה שמעגלין אותה על גבי הסיד או הטיט שבעלייה להשוות הסדקים:
+<b>היה משלשל בחבית.</b> מלמעלה למטה:
+<b>אבל אם היה מושך במעגילה.</b> ממטה למעלה:
+<b>כל שבדרך ירידתו גולה.</b> דכתיב (במדבר ל״ה) ויפל עליו, עד שיהא דרך נפילה. וכל, לאתויי אפילו ירידה שהיא לצורך עלייה:
+<b>נשמט הברזל מקתו.</b> מבית יד שהוא תקוע בו:
+<b>רבי אומר אינו גולה.</b> רבי סבר ונשל הברזל מן העץ זה עץ המתבקע, ולא עצו שהוא תקוע בו. ורבנן סברי מן העץ, מעצו שהוא תקוע בו. והלכה כחכמים. דעץ המתבקע כח כחו הוא, וע״י כח כחו אינו גולה:
+
+Mishnah 2
+
+<b>זרק את האבן לרשות הרבים.</b> ואע״ג דקרוב למזיד הוא, שהיה לו לחשוב שבני אדם מצוים ברשות הרבים תמיד, הכא עסקינן באשפה העשויה ברשות הרבים להפנות בה בלילה, ואינה עשויה להפנות בה ביום וזמנין דמקרי דיתיב בה, ומשום הכי גולה, דלאו פושע הוא ולא אנוס גמור הוא:
+<b>והוציא הלה את ראשו וקבלה פטור.</b> דכתיב (דברים י״ט:ה׳) ומצא את רעהו, פרט לממציא את עצמו:
+<b>אם יש רשות לניזק.</b> שנתן לו בעל הבית רשות ליכנס:
+<b>מה חטיבת עצים רשות.</b> דאי בעי עייל לחטוב ואי בעי לא עייל:
+<b>יצא האב הרודה את בנו.</b> דמצוה קא עביד:
+
+Mishnah 3
+
+<b>האב גולה על ידי בנו.</b> כשלא הכהו ללמדו תורה או מוסר או אומנות:
+<b>הכל גולים על ידי ישראל.</b> ואפילו עבד או כותי:
+<b>חוץ מעל ידי גר תושב.</b> שאם הרג בן ישראל בשוגג, אינו גולה אלא נהרג:
+<b>הסומא אינו גולה.</b> דכתיב (במדבר ל״ה) בלא ראות, פרט לסומא:
+<b>רבי מאיר אומר גולה.</b> בלא ראות לרבות את הסומא. ואין הלכה כר״מ:
+<b>השונא.</b> כל שלא דבר עמו שלשה ימים מחמת איבה. ואין הלכה לא כר׳ יוסי ברבי יהודה ולא כר׳ שמעון, אלא השונא אינו נהרג ואינו נקלט, שחזקתו שהוא קרוב למזיד:
+
+Mishnah 4
+
+<b>להיכן גולין לערי מקלט.</b> ומ״ב עיר של לוים נמי כולן קולטות אלא שאלו שש ערי מקלט בין נכנס שם רוצח לדעת שתקלטנו ובין נכנס שלא לדעת, קולטות. ושנים וארבעים עיר, לדעת קולטות, שלא לדעת אינן קולטות, ואם הרגו גואל הדם לשם פטור:
+
+Mishnah 5
+
+<b>ומכוונות היו להן הדרכים.</b> שהיו עושים הדרכים שיהו מכוונות לערי מקלט שלא יהא הרוצח תועה בדרך. ומקלט מקלט היה כתוב על פרשת דרכים, כדי שיכיר הרוצח ויפנה לשם:
+<b>וידברו אליו.</b> מדברים לגואל הדם אל תנהוג מנהג של שופכי דמים, בשגגה בא מעשה זה לידו:
+<b>הוא מדבר על ידי עצמו.</b> אין תלמידי חכמים נזקקין לדבר לגואל הדם בעבורו, אלא הוא טוען טענות לעצמו. ואין הלכה כר׳ מאיר:
+
+Mishnah 6
+
+<b>ואחד המרובה בבגדים.</b> שאחר שנגנזה צלוחית של שמן המשחה לא היה מתחנך להיות כהן גדול אלא בלבישת שמונה בגדים:
+<b>ואחד שעבר ממשיחתו.</b> שאירע קרי לכהן גדול ביום הכיפורים ומינו אחר תחתיו. במיתת כל אחד מאלו הוא חוזר, אע״פ שהאחר חי. דשלש פעמים כהן גדול כתיב בפרשה:
+<b>רבי יהודה אומר אף משוח מלחמה.</b> דקרא אחרינא כתיב (במדבר ל״ה) לשוב לשבת בארץ עד מות הכהן. ורבנן, כיון דלא כתיב בההוא קרא הכהן הגדול לא דרשי ליה. והלכה כחכמים:
+<b>שלא יתפללו על בניהם שימותו.</b> והם פשעו, שהיה להם לבקש רחמים על דורם שלא יארע בהן תקלה ולא בקשו:
+<b>משנגמר דינו.</b> לגלות. דמשנגמר דינו ועומד לגלות כאילו גלה:
+
+Mishnah 7
+
+<b>נגמר דינו בלא כהן גדול.</b> שלא היה כהן גדול בעולם:
+<b>לא לעדות מצוה.</b> כגון לעדות החודש:
+<b>וכל אדם.</b> חוץ מגואל הדם שהרגו חוץ לעיר מקלטו אינו חייב עליו, דכתיב (שם) אין לו דם, וגואל הדם רשות בידו להרגו. והלכה כר׳ עקיבא. והני מילי, שיצא מזיד. אבל יצא שוגג, כל אדם שהרגו נהרג עליו:
+<b>הכל הולך אחר הנוף.</b> בגמרא מפרש דאף אחר הנוף קאמר, שאם היה עיקרו בתוך התחום של ערי מקלט ונופו נוטה חוץ לתחום, כיון שנכנס תחת נופו, נקלט, הואיל ועיקרו לפנים שדינן נופו בתר עיקרו. ואי עיקרו בחוץ ונופו בפנים, כי היכי דבנופו לא מצי קטיל ליה, בעיקרו נמי לא מצי קטיל ליה, דשדינא עיקרו בתר נופו לחומרא:
+
+Mishnah 8
+
+<b>מעלים היו שכר ללוים.</b> בארבעים ושתים עיר שגם הם קולטות, מעלה הרוצח שכר לבעה״ב שהוא דר בו:
+<b>רבי מאיר אומר וכו׳</b> ואין הלכה כר׳ מאיר. ודוקא במ״ב עיר, אבל בשש ערי מקלט כולי עלמא מודו שאין מעלה שכר לבעה״ב:
+<b>לא היה חוזר לשררה שהיה בה.</b> דכתיב (ויקרא כ״ה:מ״א) ושב אל משפחתו ואל אחוזת אבותיו ישוב, למשפחתו הוא חוזר, ואינו חוזר למה שהוחזקו אבותיו. ואין הלכה כר״י:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אלו הן הלוקין.</b> אלו לאו דוקא, דתנא ושייר לוקין טובא. אלא תנא חייבי כריתות, לאשמועינן דיש מלקות בחייבי כריתות. ותנא אלמנה וגרושה, לאשמועינן אלמנה והיא גרושה חייבין עליה משום שני שמות. ותנא טבל ומעשר ראשון שלא נטלה תרומתו, דלא מפרשא אזהרה דידהו בהדיא. וכן הקדש שלא נפדה. ואיידי דתנא הקדש, תני מעשר שני, דתרווייהו מלקות דידהו משום מחוסרי פדייה. וכן ברובן איכא צד חידוש:
+<b>נתינה.</b> מן הגבעונים היא. ומלקות דידה מלא תתחתן בם:
+<b>אלמנה.</b> שנתאלמנה מאיש אחר, והיא גרושה, חייב עליה שני מלקיות:
+<b>משום שני שמות.</b> משום שני אזהרות. ששניהם מפורשות במקרא, ואזהרה אתרווייהו קאמר:
+<b>גרושה.</b> והיא חלוצה, אינו חייב עליה משום שני שמות. שהחלוצה אינו כתובה, אלא מרבויא מייתינן לה, דתניא, גרושה אין לי אלא גרושה חלוצה מנין, תלמוד לומר ואשה:
+
+Mishnah 2
+
+<b>המפטם את השמן.</b> העושה שמן דוגמת שמן המשחה:
+<b>והסך בשמן המשחה.</b> שעשה משה רבינו ע״ה:
+<b>אכל טבל.</b> אזהרתיה מלא יחללו את קדשי בני ישראל אשר ירימו (ויקרא כ״ב:ט״ו), בעתידין לתרום הכתוב מדבר:
+<b>ומעשר ראשון שלא נטלה תרומתו.</b> שאף הוא במיתה כטבל, דכתיב (במדבר י״ח:כ״ז) ונחשב לכם תרומתכם כדגן מן הגורן וגו׳:
+<b>ומעשר שני שלא נפדה.</b> מעשר שני שנטמא ואפילו הוא בירושלים אסור לאוכלו עד שיפדה, והאוכלו בירושלים עד שלא נפדה לוקה. ואזהרתו מולא בערתי ממנו בטמא (דברים כ״ו), בין שאני טמא והוא טהור בין שאני טהור והוא טמא. ומנין למעשר שני שנטמא שפודין אותו בירושלים, שנאמר (שם י״ד) כי לא תוכל שאתו, פירוש, לא תוכל לאכלו, כדכתיב (בראשית מ״ג:ל״ד) וישא משאות מאת פניו:
+<b>והקדש שלא נפדה.</b> לא כתיב ביה לאו בהדיא, אלא אתיא אזהרה דידיה גזירה שוה דחטא חטא מתרומה. ואע״ג דמיעט רחמנא ומתו בו, ולא במעילה, ממיתה מיעטיה ולא מאזהרה:
+<b>באוכל נמלה שהוא חייב.</b> משום שרץ השורץ על הארץ (ויקרא י״א:כ״ט), ואע״ג דלית בה כשיעור:
+<b>אף חטה אחת כברייתה.</b> ולית הלכתא כר׳ שמעון. דלא קרינן בריה אלא לבריה שיש לה נשמה בלבד:
+
+Mishnah 3
+
+<b>עד שלא קרא עליהם.</b> ארמי אובד אבי וגו׳. אבל לאחר שקרא עליהם, אינו לוקה אם אכלן, לפי שהן ממונו של כהן. וזו דברי ר׳ עקיבא. אבל חכמים אומרים, ביכורים הנחה מעכבת בהן, קריאה אין מעכבת בהן, והאוכלן אחר הנחה בעזרה אע״פ שעדיין לא קרא עליהן אינו לוקה. והלכה כחכמים. ואזהרתן מדכתיב (דברים י״ב:י״ז) לא תוכל לאכול בשעריך מעשר דגנך וגו׳ ותרומת ידיך, ואמר מר, ותרומת ידיך אלו הביכורים, דאילו תרומה אינה טעונה הבאת מקום. וביכורים נמי אינו לוקה עליהן אלא אם אכלן אחר שראו פני ירושלים קודם הנחתן בעזרה, אבל אכלן בגבולין קודם שיכנסו לירושלים אינו לוקה:
+<b>קדשי קדשים חוץ לקלעים קדשים קלים חוץ לחומה.</b> כל הני אזהרתן מלא תוכל לאכול בשעריך וגו׳ וכל נדריך אשר תדור. שכל אכילה חוץ למקום הקבוע לה מקרי אכילת שעריך:
+<b>ומעשר שני.</b> לעיל תנן מעשר שני טמא שלא נפדה, כדפרשינן. והכא תנן מעשר שני טהור שאכלו חוץ לחומה. ודוקא שאכלו חוץ לחומה אחר שראה פני ירושלים הוא שלוקה, אבל האוכל מעשר שני בגבולים קודם שיכנס לירושלים אינו לוקה, דכתיב (שם) לפני ה׳ אלהיך תאכלנו, ואח״כ לא תוכל לאכול בשעריך:
+<b>המותיר.</b> אינו לוקה, דכתיב (שמות י״ב:י׳) לא תותירו ממנו עד בוקר והנותר ממנו עד בוקר באש תשרופו, בא הכתוב ליתן עשה אחר לא תעשה, לומר אם עברת על לאו, קיים עשה שבה ואינך לוקה. ועוד, לא תותירו הוי לאו שאין בו מעשה, וכל לאו שאין בו מעשה אין לוקין עליו:
+<b>והשובר.</b> עצם בפסח טמא אינו לוקה. דאמר רחמנא (שם) ועצם לא תשברו בו, בכשר ולא בפסול:  
+
+Mishnah 4
+
+<b>לוקה ואינו משלח.</b> דסבירא ליה לר׳ יהודה שלח תשלח מעיקרא משמע. ואע״ג דכתיב שלח תשלח אחר לא תקח, לאו למימרא דאם לקחת תשלח, אלא לא תקח אבל שלחנה קודם לקיחה. ואין זה לאו הניתק לעשה:
+<b>וחכמים אומרים משלח ואינו לוקה.</b> קסברי שלח לאחר לקיחה משמע, והוי לאו הניתק לעשה. והלכה כחכמים:
+<b>כל מצות לא תעשה שיש בה קום עשה.</b> שאמרה תורה אם עברת על לאו קיים העשה, כגון לא תקח האם על הבנים, ואם לקחת שלח תשלח. לא תבא אל ביתו לעבוט עבוטו, ואם באת והעבטת עבוטו השב תשיב לו את העבוט. כל אלו, אם קיים העשה, אינו לוקה. אבל לא קיים העשה, כגון שלקח האם על הבנים ושחטה או שמתה, לקח העבוט מביתו ונשרף שאינו יכול לקיים העשה, הרי זה לוקה:
+
+Mishnah 5
+
+<b>הקורח קרחה.</b> משום דמחייב על כל קרחה וקרחה ועל כל שריטה ושריטה ועל כל פאה ופאה, מה שא״כ באוכל חלב וחלב, משום הכי תנינהו במתניתין. אבל שאר לאוי גרידי שאין בהן חידוש לא תנא:
+<b>קרחה.</b> על מת. כדכתיב (דברים י״ד:א׳) ולא תשימו קרחה בין עיניכם למת. ואע״ג דגבי כהנים לא כתיב על מת, כבר למדו בגזרה שוה מקרחה קרחה, מה בישראל על מת, אף בכהנים על מת. ושיעור קרחה כגריס:
+<b>המקיף את ראשו.</b> משוה צדעיו לאחורי אזנו ופדחתו. ואפילו על גילוח שבמספרים שאין בו השחתה חייב על פאת הראש, דדוקא בזקן כתיב השחתה ואינה אלא בתער, אבל בפאת הראש הקפה כתיב, בכל ענין שהוא מקיף חייב:
+<b>שריטה אחת על חמשה מתים או חמש שריטות על מת אחד.</b> דכתיב (ויקרא י״ט:כ״ח) ושרט לנפש לא תתנו, לחייב על כל שריטה ושריטה ועל כל נפש ונפש, ואע״פ שלא היתה שם אלא התראה אחת והיו כל חמש שריטות בבת אחת, חייב:
+<b>על הראש שתים.</b> אחת על ימין ואחת על שמאל:
+<b>ועל הזקן שתים מכאן ושתים מכאן.</b> מקום חיבור הסנטר לעצם, אחת מימין הסנטר ואחת משמאלו, ושבולת הזקן באמצע, הרי שלש, וחיבור הצדעים מכאן ומכאן הרי חמש. לחי העליון המחובר לצדעים ולחי התחתון שבימין, ולחי העליון והתחתון שבשמאל, הרי שתים מכאן ושתים מכאן, וסוף הזקן שהשער יוצא ממנו כעין שבולת, לפיכך נקרא שבולת הזקן, הרי זה חמש:
+<b>אינו חייב אלא אחת.</b> דכיון דלאו אחד הוא, הרי הוא כאוכל שתי זיתים של חלב בהתראה אחת:
+<b>עד שיטלנו בתער.</b> אפאת זקן קאי, דכתיב ביה גילוח והשחתה:
+<b>מלקט.</b> כלי העשוי כעין מלקחים, ללקט את השער:
+<b>רהיטני.</b> הוא מעצד בלשון מקרא. כלי שבו מחליק חרש עצים פני הלוח. ואין הלכה כר׳ אליעזר:
+
+Mishnah 6
+
+<b>כתובת קעקע.</b> מקרע בסכין על בשרו כעין אותיות, ואח״כ ממלא את הקרעים דיו או כחול:
+<b>כתב.</b> על בשרו בדיו או בכחול ולא קרע בסכין, או קרע בסכין ולא מילא בדיו או בכחול, 
+<b>אינו חייב עד שיכתוב ויקעקע.</b> לישנא דקרא נקט, דכתיב כתובת קעקע, כתיבה ברישא והדר קעקע. אבל לעולם הקעקע תחלה ואח״כ הכתב. וקרא הכי משמע, וכתובת בתוך הקעקע לא תתנו בכם:
+<b>שיכתוב שם השם.</b> בגמרא מפרש דשם עבודה זרה קאמר. הכי מפרש לקרא, לא תתנו בכם שם עבודה זרה, כי אני ה׳ ולא תשתפו אחרים עמי. ואין הלכה כר׳ שמעון:  
+
+Mishnah 7
+
+<b>אינו חייב אלא אחת.</b> על מה ששתה תוך כדי דיבור של התראה. ואם היה לפניו כלי שיש בו כמה רביעיות יין ואמרו לו אל תשתה כלי זה שיש בו כך וכך שעורים שתלקה כך וכך מלקיות, חייב על כל שיעור ושיעור, אע״פ שלא התרו בו אלא התראה אחת:  
+
+Mishnah 8
+
+<b>והוא פושט ולובש.</b> ולא פושט לגמרי, אלא כיון שהוציא ראשו והחזירו חייב. ובגמרא קאמר דאינו פושט ממש, אלא ששהה בין התראה להתראה כדי לפשוט וללבוש, הוי כפושט וחוזר ולובש וחייב על כל התראה והתראה:
+
+Mishnah 9
+
+<b>תלם אחת.</b> שורה אחת של שדה. 
+<b>וחייב עליו משום שמונה לאוין.</b> והוא שהתרו בו על כולם:
+<b>והן מוקדשים.</b> שור קדשי מזבח, וחמור קדשי בדק הבית. ובשור אית ביה לאו דלא תעבוד בבכור שורך, ובחמור אזהרה דמעילה ונפקא לן חטא חטא מתרומה, ולאו דלא תחרוש בשור ובחמור יחדיו, הרי כאן שלשה לאוין:
+<b>וכלאים בכרם.</b> על ידי שחורש מחפה חטה ושעורה וחרצן בעפר, ועובר משום לא תזרע כרמך כלאים. דקיי״ל המחפה בכלאים לוקה, אע״פ שלא זרען, אלא חפה עפר עליהן, הרי זה ארבעה לאוין. והרמב״ם חשב כלאים בכרם, שני לאוין. אחד משום כלאי זרעים, שהן שני מיני זרעים, חטה ושעורה, וחד משום כלאי הכרם בשביל החרצן, ולא חשיב מוקדשים של שור וחמור אלא ללאו אחד:
+<b>שביעית.</b> שבת לה׳ שדך לא תזרע:
+<b>ויו״ט.</b> כל מלאכת עבודה לא תעשו:
+<b>כהן ונזיר.</b> והוא בבית הקברות. וקעבר לנפש לא יטמא בעמיו האמור בכהנים, ועל נפש מת לא יבוא האמור בנזיר:
+<b>אף הלובש כלאים.</b> בשעה שהיה חורש:
+<b>אינו מן השם.</b> לאו של לבישת כלאים אינו בשביל התלם:
+<b>אף כהן ונזיר </b> דחשבתו לאו, אינו בשביל חרישה אלא בשביל הליכה למקום טומאה. ומיהו ת"ק חשיב להו בכלל לאוי התלם, לפי שאינו יכול לחרוש בשוורים אא"כ הולך עמהם ומנהיגם:
+
+Mishnah 10
+
+<b>מנין שהוא סמוך לארבעים.</b> שגורם לומר אחריו ארבעים, דהיינו תשע ושלשים. אי הוה כתיב ארבעים במספר, הוה אמינא ארבעים במנינא, השתא דכתיב במספר ארבעים, במספר הגורם לומר אחריו ארבעים, דהיינו תשע ושלשים:
+<b>והיכן הוא לוקה את היתירה.</b> שאינה ראויה להשתלש. דתשע ושלשים ראויות להשתלש, שליש מלפניו ושתי ידות אחת על כתף זו ואחת על כתף זו, וזו של ארבעים היכן לוקה אותה:
+<b>בין כתפיו.</b> ואין הלכה כר׳ יהודה:
+
+Mishnah 11
+
+<b>אין אומדין אותו וכו׳</b> שכל הלוקין בב״ד היו צריכין לאמדן בתחלה שלא ימותו מחמת ההכאות. מדכתיב לא יוסיף, מכלל שאם צריך לגרוע גורעין:
+<b>אלא במכות הראויות להשתלש.</b> ואין מוסיפין לעולם על האומד:
+<b>אמדוהו לקבל ארבעים.</b> חסר אחת. אלא לישנא דקרא נקט:
+<b>אמדוהו אומד אחד.</b> לשתי מלקיות. כגון אמדוהו ללקות ארבעים ושתים:
+<b>ואם לאו.</b> שלא אמדוהו אלא למלקות אחת:
+
+Mishnah 12
+
+<b>על העמוד.</b> שהוא נעוץ בקרקע זקוף וגבוה כדי להשען עליו:
+<b>וחזן.</b> שמש שליח בית דין:
+<b>נפרמו.</b> נקרעו חוטי התפירה:
+<b>מאחוריו.</b> של הלוקה:
+<b>ורצועה של עגל.</b> שנאמר ארבעים יכנו, וסמיך ליה לא תחסום שור בדישו:
+<b>כפולה לשנים ושנים לארבעה.</b> ארבע רצועות תפורות זו על גבי זו. 
+<b>ושתי רצועות.</b> דקות של חמור:
+<b>עולות ויורדות בה.</b> כעין קלקלי של אוכף. וטעמא, משום דכתיב (ישעיהו א׳:ג׳) ידע שור קונהו וחמור אבוס בעליו, אמר הקב״ה יבוא מי שמכיר אבוס בעליו ויפרע ממי שאינו מכיר אבוס בעליו:
+
+Mishnah 13
+
+<b>ידה טפח.</b> בית יד שהרצועה תלויה בה, ארכו טפח:
+<b>ורחבה.</b> של רצועה של עגל טפח:
+<b>וראשה מגעת על פי כריסו.</b> לכך צריך שיהא בבית יד של רצועה נקב, שהחזן המלקה יכול להאריך ולקצר הרצועה כרצונו. שאין מלקין לאדם אלא ברצועה שראשה מגעת על פי כריסו שהוא טבורו:
+<b>שליש מלפניו.</b> דכתיב (דברים כ״ה:ב׳) והכהו לפניו כדי רשעתו, לפניו כדי רשעתו אחת, ולאחריו כדי שתים. מלפניו, על לבו. מאחריו. שליש על כתף זו ושליש על כתף זו:
+<b>מכה בידו אחת.</b> אבל כשמגביה הרצועה מגביה בשתי ידיו:
+<b>בכל כחו.</b> דכתיב (שם) מכה רבה:
+
+Mishnah 14
+
+<b>והקורא קורא.</b> דכתיב (ויקרא י״ט:כ׳) בקורת תהיה, בקריאה תהא, שקורין עליו אם לא תשמור לעשות וגו׳. וגדול שבדיינים קורא, והסמוך לו מונה, והשלישי אומר על כל הכאה והכאה. ומצוה על הקורא לצמצם להשלים המקראות בסוף המלקות, ואם לא צמצם חוזר וקורא פעם שניה וממהר לקרוא ולהשלים כשישלים המלקה להלקות:
+<b>ואם מת תחת ידו פטור.</b> מפני שמכהו ברשות:
+<b>הוסיף לו.</b> כגון דטעה במנינא:
+<b>נתקלקל.</b> שהוציא רעי מחמת ההכאה:
+<b>פטור.</b> דכתיב (דברים כ״ה:ג׳) ונקלה אחיך לעיניך, והרי נקלה שנתלכלך:
+<b>ואשה אף במים, דבושתה מרובה.</b> ואין הלכה כר׳ יהודה:
+
+Mishnah 15
+
+<b>נפטרו מידי כריתתן.</b> אם עשו תשובה:
+<b>העושה מצוה אחת על אחת כמה וכמה.</b> אית דמפרשי, דעל חייבי כריתות שלקו קאמר, מי שקיבל עליו הדין ועשה מצוה כשלקה, על אחת כמה וכמה שתינתן לו נפשו ויפטר מידי כרת, שמדה טובה מרובה על מדת פורענות. ואית דמפרשי, דמלתא באנפיה נפשה קאמר, להודיע מתן שכרן של מצות, ק״ו מעונשן של עבירות:
+<b>ממקומו הוא למד.</b> מחייבי כריתות דאיירי בהו אנו למדין שהיושב ולא עבר עבירה מעלין עליו שכר כעושה מצוה. דכתיב בעריות (ויקרא י״ח:ה׳) ונכרתו הנפשות, ואומר (שם) אשר יעשה אותם האדם וחי בהם, וסמיך ליה לא תקרבו לגלות ערוה, הרי שמי שיושב ואינו מגלה ערוה הכתוב קוראו עושה מצוה, וכתיב ביה וחי בהם, כדרך שהעניש כרת במי שעושה עבירה. וזה דוקא במי שבא עבירה לידו וכבש יצרו ולא עשאה, כיוסף הצדיק וכיוצא בו:
+
+Mishnah 16
+
+<b>לפיכך הרבה להם תורה ומצות.</b> כגון פרשת שקצים ורמשים כדי להרבות שכר כשהן בדילים מהם, אע״פ שבלאו הכי לא היו אוכלין אותן שנפשו של אדם קצה בהן:
+<b>למען צדקו.</b> להצדיק את ישראל ולזכות אותן:
\ No newline at end of file
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+Bartenura on Mishnah Sanhedrin
+ברטנורא על משנה סנהדרין
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Sanhedrin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+דיני ממונות – that is admissions (according to Tractate Shevuot 6:1 – worth at least one Perutah) and loans.
+בשלשה – commoners/lay persons, for the Rabbis did not require three specialists, in order not to lock the door before loans, lest the borrower confess and specialists are not found to force him to court, but rather, or one [judge] would be a specialist or [all] three are commoners; but cases of theft and mayhem [require] three specialists, for [the word] אלהים/”God” (which means judges) is written in the section of the guardians in [the Torah portion] of “And these are the statutes” (Exodus, chapter 21 and beyond; specifically, the verses are: Exodus 22:6-8) , and from it we derive three specialists.
+נזק – [damage caused] by man or by a warned bull , who damaged him for which they pay complete damages.
+חצי נזק – an innocuous bull, who caused damage (and even though this is mayhem) , since it was necessary to teach in the Mishnah “double fines, and four and five-times payment, which he doesn’t pay like what he damages, when he pays more. The Tanna [our Mishnah] also taught half-damage in which he does not pay what he damaged, for he pays less. And since the Mishnah taught half-damage, it also taught [full] damages.
+ומוציא שם רע – “I did not find your daughter a virgin” (Deuteronomy 22:17); “and they shall fine him one hundred shekels of silver [and give it to the girl’s father for the man has defamed a virgin in Israel…]” (Deuteronomy 22:19).
+דיני נפשות – and if the matter was found to be true that she was unfaithful [to her husband] and they stoned her. And capital cases [are judged] by twenty-three, as seen further, and Halakha is according to the Sages.
+
+Mishnah 2
+
+מכות – forty stripes
+בשלשה – as it is written (Deuteronomy 25:1): “…and they go to law, and a decision is rendered.” The word ושפטום/and they go to law – [denotes] two, and there can never be an even-balanced court, so we add upon them another [judge], for we have three [judges].
+רבי ישמעאל אומר: בעשרים ושלשה – it comes [by a comparison of the word] רשע רשע –[found in two different places by analogy]. It is written here (Deuteronomy 25:1) “declared the one in the right and the other in the wrong”, and it is written there (Numbers 35:31): “[You may not accept a ransom for the life of a murderer] who is guilty of capital crime; [he must be put to death].”Just as there (i.e., in Numbers 35:31), with twenty-three [judges], so here (Deuteronomy 25:1) with twenty-three [judges].
+עיבור החודש – the Sanctification of the [New] Month, and since it was necessary [for the Mishnah] to teach the intercalation of the year (i.e., proclaiming a leap-year/inserting a second Adar), so too it taught the intercalation of a month (i.e., proclaiming a month just past one of thirty days).
+בשלשה מתחילין – to see if one is able to appoint a Jewish court on this. And if one of the three [judges] says that there is a need for the Jewish court to sit and investigate if it is necessary to intercalate the year because of the solstice, and the spring and the fruition, but two say that it is not necessary, for there is no doubt here and for sure it is not necessary to have a leap year, the individual is nullified in his minority [status]. Two [judges] who say to appoint a Jewish court and one [judge] says not to appoint [a Jewish court], we follow after the two [judges], and we add two other [judges] who will engage in give-and-take in the matter, and hence we have here five. If two [judges] say that we must intercalate [the year] and three [judges] say that it is not necessary, the two are nullified in their minority. [But if] two [judges] say that it is not necessary and three [judges] say that it is necessary, we follow after the majority, and add another two [judges] so that that there will be seven and we intercalate it [i.e., the year]. And the Gemara explains that these three, five and seven correspond to the Priestly Blessing, for there are three words in the first verse, and in the second, five [words] and in the third [verse] seven [words], and the Halakah is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 3
+
+סמיכת זקנים – on the head of a bullock over a matter that escaped the notice of the community. And there is in the implication of these things also the appointment of a judge, for the greatest one who is ordained, needs to combine with him two [others] when he wants to ordain a Sage in order in order that he will be called “Rabbi” and will adjudicate laws of fines. And we use the language of סמיכה / laying of hands/ordination because it is written (Numbers 27:23): “He laid his hands upon him [and commissioned him – as the LORD had spoken through Moses].” And not that one requires the ordaining with his hands upon him, but by name, as they call him “Rabbi.” But there is no ordination outside of the Land of Israel, but it is necessary that the one who ordains and the ordainee are all together in the Land of Israel, for then he will have permission to adjudicate the laws of fines, and even outside of the Land, for the [authority of the] Sanhedrin applies both in the Land [of Israel] and outside of the Land [of Israel], after they have been ordained in the Land [of Israel]. And Maimonides wrote that it appeared to him that since we no longer have men ordained by the mouth of other men [going back] until the time of Moses our Teacher, if all the Sages in the Land of Israel would each ordain one individual or many, it would be that they would be ordained and able to adjudicate the laws of fines and they would be able to ordain others. And this matter requires a verdict by a majority of one.
+ועריפת העגלה בשלשה – since it is written (Leviticus 4:15): “ The elders of the community [lay their hands upon the head of the bull before the LORD…”, the lowest [value] of [the word] זקנים/elders is two, and there cannot be an even-balanced court, they add upon them another “one,” so that there are three.
+רבי יהודה אומר: בחמשה – [The word] וסמכו/and they lay their hands [denotes] “two”, [and the word] זקני/elders [denotes] two, and there cannot be an even-balanced court, they add upon them another “one,” so that there are five, and the Halakha is according to Rabbi Yehuda.
+מצות חליצה בשלשה – As it is written (Deuteronomy 25:9): “the brother’s widow shall go up to him in the presence of the elders…” The word זקנים /elders [denotes] two , and there cannot be an even-handed court, they add upon them another “one,” which makes three. And the other two which they add on are not [added] other than to publicize the matter.
+מיאונין – A minor orphan girl whose mother or brothers married her off, with her knowledge, and may go free with her protest against a marriage to her husband [contracted during her minority], which must take place [with a Jewish court] of three [judges], and in the Tractate Yevamot, it is proved that a woman’s protest it is enough [that the protest is lodged] in front of two [judges].
+נטע רבעי – if he comes to redeem [them] by setting aside its monetary value, and similarly for the Second Tithe, where their value is not known, such as fruits that rotted and they do not have a known market rate.
+וההקדשות – One who comes to redeem them requires three [judges] to estimate [their value].
+הערכין המיטלטלין – For a person who said: “[I vow] the value of so-and-so upon myself”, and he lacks money to give according to the established price and he comes to give [the equivalent] in movable objects, requires three [judges] to estimate [the value] of those movables.
+אחד מהן כהן – that in valuations [of a person or animal dedicated to the Temple], a Kohen is written (Leviticus 27:12): “whatever assessment is set by the priest shall stand.”
+והקרקעות – and if he lacks movable [objects] and comes to give land, it requires ten individuals who will assess [the value of] the land, and one of them must be a Kohen, that it will be according the value that he must give.
+ואדם כיוצא בהן – and if he said, the value of so-and-so is upon me, that we appraise the how much worth he would have to be sold in the marketplace, and he gives its monetary value, and this also requires that there would be ten [individuals], and one of them a Kohen in this appraisal.
+
+Mishnah 4
+
+והרגת את האשה ואת הבהמה – that is an animal that copulates with a woman, which is compared by analogy to a woman. Just as a woman [is tried by a court] of twenty three, so is the animal [tried by a court of twenty-three.
+ואומר: "ואת הבהמה תהרוגו" – It is written concerning an animal that was copulated by a man. We have [thereby] learned/derived the animal that copulated with a woman and the animal that was copulated by a man.
+כמיתת הבעלים – that is to say, just as the owner is judged by [a court of] twenty-three [judges], if he was liable for the death penalty.
+כל הקודם להורגן זכה – when they killed a human being, and there is no need to bring them to be tried in a Jewish court.
+רבי עקיבא אומר: וכו' – It explains in the Gemara that there is a difference between the first teacher [of the Mishnah] and Rabbi Akiva. [Concerning] a snake – where the first Tanna [of the Mishnah] claims that its death is via a Jewish court of twenty-three [judges], but according to Rabbi Akiva, [the wolf], the lion, and the bear and the leopard and the hyena , their deaths [are administered] through [a Jewish court] of twenty-three [judges], but a snake, all who can kill it earliest, is [found] worthy, for it removes the one who causes damage from the world. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 5
+
+את השבט – the majority of a tribe that intentionally worshiped idolatry, they are not judged other than with a Jewish court of seventy one, as it is written (Deuteronomy 17:5): “You shall take the man or the woman [who did that wicked thing] out to the public place….”, You can take a man or a woman out to the public place, but you cannot take out a tribe to the public place (i.e., literally, “your gates”) other than with the large Jewish court [of seventy-one members].
+ולא את נביא השקר – The Rabbis learn/derive [by analogy from the double usage of the word] דבר דבר [from the case of] the rebellious elder [disregarding the decision of the Supreme Court]. It is written here (Deuteronomy 18:20): “[But any prophet] who presumes to speak [in My name an oracle that I did not command him to utter…],” and it is written regarding the rebellious elder (Deuteronomy 17:8): “If a case is too baffling for you to decide…” Just as the rebellious elder [is judged] in the Great Jewish court, as it is written, (Deuteronomy 17:8): “you shall promptly repair [to the place the LORD your God will have chosen], so also the false prophet [is to be tried] in the Great Jewish court.
+ולא את כהן גדול – For the Biblical verse states (Exodus 18:22): “…Have them bring every major dispute to you, [but let them decide every minor dispute themselves].” The matters for a great person, they should bring to you, and Moses was in place of [the court] of seventy-one.
+ואין מוציאין למלחמת הרשות – Every war except for the wars [against] the seven {Canaanite] natiosn and the war [against] Amalek, is called the optional (secular/political) war.
+אלא בבית דין של שבעים ואחד – as it is written (I Chronicles 27:34): “After Ahitophel were Jehoiada son of Benaiah [and Abiathar. The commander of the king’s army was Joab.” (In verse 33 is written:) “Ahitophel was a counselor to the king.” Jehoiada son of Benaiah is the Sanhedrin, for he was the greatest of them all and all of them were dragged after him. (The Bartenura or the Gemara – Sanhedrin 16b and see the Tosafot misquoted the verse).
+על העיר – Jerusalem, whose holiness is greater than the rest of the Land of Israel (see Mishnah Kelim, Chapter 1, Mishnah 6 and following).
+והעזרות – their holiness is greater than the holiness of Jerusalem and it is impossible to renew sanctity other than in the Jewish court of seventy-one, as it states in the Biblical verse (Exodus 25:9): “Exactly as I show you, etc. – so you shall make it,” for all generations. Just as the Tabernacle is holy through the mouth of Moses who is in place of the Great Sanhedrin, even for all generations, the addition of the city [of Jerusalem] and the courtyards – by the mouth of the Great Sanhedrin.
+ואין עושין סנהדראות לשבטים כו' – as we find with Moses who established Sanhedrins, for Moses stands in place of [the Great Sanhedrin] of seventy-one.
+ואין עושין עיר הנדחת – As it is written (Deuteronomy 17:5): “You shall take the man or the woman.” A man or a woman you take out to your gates (i.e., “the public place”), to the Jewish court that is in your city, but you do not take the entire city to your gates (i.e., “the public place”) other than to a special gate.
+בספר – [on the border] a city that separates between the Land of Israel and the heathen countries, as it is written, “among you” (Deuteronomy 17:2), but not from the border. And the reason of the verse is, lest the heathens hear and come and lay waste/destroy the Land of Israel; therefore, we do not leave eternal mound of ruins according to the statute of the apostate city, but we only kill all of its inhabitants.
+ולא שלשה – [but not three] towns, the apostate city with one Jewish court and in one place. That is to say, each is near to the other, but with two or three places we do it.
+
+Mishnah 6
+
+ומשה על גביהן הרי שבעים ואחד – for the Biblical verse states (Numbers 11:17): “they shall bear [the burden of the people] with you, [and you shall not bear it alone],” and they will be with you.”
+רבי יהודה אומר: שבעים – Who expounds on the word אתך/with you, that are similar to you, and not that you will sit with them in judgement. But the Halakha does not follow Rabbi Yehuda.
+עדה שופטת – ten who make liable/guilty
+עדה מצלת – ten who acquit, and learn from this that there needs to be twenty for if they divided it, there would be ten making liable and ten acquitting.
+הטייתך לרעה על פי שנים – This is how the verse (Exodus 23:2) should be read: “You shall neither side with the mighty/multitude to do wrong” – to make guilty via a [majority of] one , so that there would be more than those who acquit; “but to pervert it in favor of the mighty” – with two, even for evil, so that there would be two more declaring guilty than those who acquit. Therefore, perforce, we require twenty-three [judges], for less than ten [judges] who acquit =, we don’t have to say, for it it is written (Numbers 35:25): “And the assembly shall protect (the manslayer from the blood avenger),” and further, we do not find that “guilt” is less than twelve.
+ואין בית דין שקול – We don’t make pairs in Jewish courts, for it they would split tdown the middle, it would be half and half – and we would not find giving a verdict according to the majority of votes by a majority of one for good; hence, we add to them one other [judge] so that there would be twenty-three.
+מאה ועשרים – The Gemara explains that twenty-three judges is a Small Sanhedrin. And three rows of twenty-three apiece sit before them, for if there was a need increase [the number of] judges, they would add from them, and there would be ten idle individuals [available]. These ten individuals are idle from all work and always sit in the House of Study. And two scribes [are available] who write the words of those who acquit and those who find guilty. And two men who announce the order of proceedings, sextons of the Jewish court who flog the guilty and invite the opponents in court, the two opponents [themselves], and two witnesses and two conspiring witnesses and two witnesses who find the previous witnesses to be conspiring, and two treasurers/managers [of the charity], and a third to distribute the tzedakah/charity, since charity is collected by two and distributed by a third, and an artisan doctor [whose task it is] to draw blood, and a scribe, and a teacher of children which [all together] equals one-hundred and twenty.
+מאתים ושלשים כדי שרי עשרות – since that is twenty three groups of ten, whereby each judge would be the prince of ten, for less than the princes of ten, we would not find rulership. But the Halakha does not follow Rabbi Nehemiah.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כהן גדול. אינו יוצא אחר המטה – Perhaps he would come to touch [the corpse] in the midst of his troubles. And the All-Merciful One said (Leviticus 21:11): “He shall not go where there is any dead body.”
+הן נכסין והוא נגלה – since those who carry the bier are covered from the entrance to a group of buildings/alleyway that is to say, when they left him; he was revealed and went inside within, but all the while that they were revealed and appeared in the alleyway, he was covered from them and did not enter into their midst.
+ויוצא עמהן עד פתח העיר – that in the city were found alleyways and he can cover himself from them, but outside of the city, there is no recognition.
+שנאמר: "ומן המקדש לא יצא" – Rabbi Yehuda expounds [on the verse – Leviticus 21:12]: “He shall not go outside the sanctuary,” at all. And Rabbi Meir expounds that he shall not leave from his holiness, that is, he should be careful that he not come in contact [with the bier] and within the city there are alleys where there is recognition and he is careful. And the Halakha is according to Rabbi Yehuda.
+וכשהוא מנם את אחרים – that is of a dead person that is not his (family), everyone admits that he is able to go and not go to the trouble that he won’t come in contact [with the bier]. And when they return from the graves and stand in a line to comfort the mourners and all the people pass one after another and comfort the mourner who stands at his standing post [to receive the consolation of the others in attendance] , and everyone says to him: “May you be comforted from Heaven.”
+הממונה – he is the deputy [High Priest] , who is appointed to serve in place of the High Priest, lest something occur to him that would make the High Priest unfit for service on Yom Kippur.
+והממונה מנצעו – who walks to the right of the High Priest and all the people are to his left, so that the High Priest is in the middle.
+אנו כפרתך – though us you will be forgiven – you and we under you for all that is appropriate to come upon you.
+וכשמברין אותו – for a mourner is forbidden to eat the first meal of his own [possessions], but his relatives and loved ones/friends feed him.
+מסובין על הארץ – they distress themselves and mourn in his grief/pain.
+והוא מיסב – with honor on his bench.
+
+Mishnah 2
+
+המלך לא דן ולא דנין אותו – and specifically the kings of Israel who do not listen to the words of the Sages. But a king from the kings of the House of David, [serve as] judges and we judge him, as it says (Jeremiah 21:12): “O House of David, thus said the LORD: Render just verdicts morning by morning…”
+אין שומעין לו – since a king who has forgone the honor due to oneself, his honor is not remitted and it is a disgrace to him that he should loosen his shoe and she should spit in his face. And whomever is not someone who should undergo the ceremony of removing the shoe, she also is not someone who should undergo levirate marriage, and such is the Halakha.
+מלך נושא אלמנתו של מלך – And the halakha is according to Rabbi Yehuda in this.
+
+Mishnah 3
+
+אינו יוצא מפתח פלטרין שלו – for it is a disgrace for the king to show his grief before the people.
+לפייס את העם – in order that they should know that it was not at the David’s advice that Joab should kill Avner [son of Ner, the military commander of Saul] (See 2 Samuel 3:37). And the Halakha is not according to Rabbi Yehuda.
+דרגש – bed
+
+Mishnah 4
+
+למלחמת הרשות – The wars of the rest of the nations, except for the war vs. Amalek and the War of the seven [Canaanite] nations.
+ופורץ – the fence of others
+לעשות לו דרך – to go to his vineyard and to his field
+אין ממחין בידו – we don’t prevent him
+חלק בראש – he chooses the best portion first and takes one half of all the spoil.
+אלא שמונה עשרה – for David had had six wives as the prophet [Nathan] said to him (2 Samuel 12:8): “[I gave you your master’s house and possession of your master’s wives; and I gave you the House of Israel and Judah] and if that were not enough, I would give you twice as much more.” The first mention of כהנה – is six and the latter [mention of] כהנה – is [another] six, that makes eighteen [wives].
+מרבה הוא לו – More than eighteen. And there three disputations in this matter. The first Tanna/teacher holds that he marries eighteen, and even if they are loose in moral conduct, but more than eighteen he should not marry even if they are valid, for that is the decree of the Biblical verse. Rabbi Yehuda holds that he marries eighteen and even if they are loose in moral conduct, but more than eighteen who are loose in moral conduct, he should not marry, but if they are valid and worthy, he may marry as many as he wishes. And he disagrees with the first Tanna in one matter. Rabbi Shimon states that even one [wife] who is loose in moral conduct, he should not marry, but valid and worthy [wives], he cannot marry more than eighteen. And he disagrees with the first Tanna in one matter and with Rabbi Yehuda in two matters. And the Halakha is according to the first Tanna.
+אלא כדי מרכבתו – and specifically idle horses to give him comfort and to increase the mass of horses, is prohibited. But, in order that his chariots and horsemen can fight his enemies, it is permitted.
+אספניא – the salary of the soldiers who come in and go out with him throughout the year.
+וכותב לו ס"ת לשמו – besides the Torah scroll that every Jewish person is required to have with him, and it is placed in his storehouse. And the Torah scroll that he writes for himself when he is King always enters and goes out with him.
+מיסב – on the table
+
+Mishnah 5
+
+כשהוא מסתפר – when he shaves the hair of his head
+
+Chapter 3
+
+
+
+Mishnah 1
+
+זה בורר לו אחד – One of the litigants selects for himself one judge for adjudicate for him and change his verdict to innocence. And similarly, the second [litigant] chooses for himself a judge, and two of the litigants together choose another third judge, and through this, a faithful and truthful judgment will result, for both litigants will listen the judgment and they will say that truth was adjudicated for us. For the guilty party will hold: “Behold, on my own, I chose the one, and if he is able to change the verdict to innocence, he would change it. And the third judge on his own is willing to change the verdict to innocence for both of them , because both of them (i.e., the litigants) chose him.
+וחכמים אומרים: שני הדיינים בוררים להם אחד – without the knowledge of the litigants, in order that the heart of the third judge would not lean towards one of them. And the Halakha is according to the Sages.
+זה פוסל דיינו של זה – He can say, I will not judge before the Jewish court that you have selected
+בזמן שהביא עליהן ראיה – for this one brings evidence on one judge that he selected to invalidate him.
+אבל אם הם כשרים ומומחים – This is how it should be understood: But if they were worthy in that they are neither relatives nor invalid, even though they sit on street corners, they became like specialists and he cannot invalidate them. The Halakhic decision on this is that when the litigants accepted who would judge them, whether for an individual or for the public, and he made a legal decision for them, his judgment is law and they cannot reverse his judgment even though he is not a specialist recognized by the public, and if it is known that he erred, if it is something from the Mishnah that he erred in or something explicitly written in the Gemara, they revoke the matter and re-judge it according to Halakha. But if it is impossible to revoke the matter such as the case that the person who took the money illegally went abroad, the judge is exempt form payment after they had accepted him [as judge] over them, for even though he caused for damage [to be done], he did not intend to cause damage. And if he had erred in his weighing between opposing views, and this is a matter that the Tannaim or Amoraim or Gaonim disputed about, but the general practice is like one off them, and the judge adjudicated like according to the words of that Gaon whose opinion was not like the general practice, if he did not engage in give and take by hand, he should retract the judgment, but if it is impossible to retract, he should pay from his own estate, and if he engaged in give-and-take by hand , what is done is done and he should pay from his own estate. But a judge whom the litigants did not accept but stood up on his own [to be a judge] or a king appointed him or some of the elders of the community appointed him, if he is not a specialist recognized by the public, even though he received permission from the Exilarch his judgments are not law, whether he erred or whether he did not err. And he is not amongst the judges but rather amongst those who act by force, and each one of the litigants if he wants, he reverses the decision and the judgment returns before the Jewish court. And if he erred and did not engage in give-and-take by hand, the judgment should be reversed, and if it is impossible to reverse it, he should pay from his estate according to the law of all who cause damage, and if he engaged in give-and-take by hand he should pay from his estate and return from what the litigant gave him which was not according to Halakha. But specialist recognized by the public whom the litigants accepted or that he received permission [to judge] from the Exilarch even though the litigants did not accept him, for such he is a specialist, if he erred in a matter whether from the Mishnah or from making a decision after weighing between opposing views, and it is impossible to reverse the decision, he is exempt from making payment. And a specialist who received permission from the Exilarch must force the litigants before him that they will adjudicate before him, whether they wanted to or did not want to, whether in the land of Israel or outside the land of Israel. And whomever received permission from the Nasi in the land of Israel cannot force the litigants other than only in the land of Israel. And he who is a specialist, is one who learned the Written Torah and the Oral Torah and knows how to think, to make analogies and to understand a thing from the midst of another thing (and he is called a specialist). And when he is recognized and known and his character/substance has gone out [and become known] among the men of his generation, he is called an expert recognized by the public, and he may judge singularly (i.e., alone) and even if he did not receive permission from the Exilarch.
+זה פוסל עדיו של זה – This is a dispute between Rabbi Meir and the Rabbis which is maintained in the Gemara, for when a litigant said: “I have two sets of witnesses in the manner” and he brings the first set and the opposing litigant stands with one another [person] and says, they are invalid, Rabbi Meir states he and another [person] may invalidate them, and he is not an interested witness, for he said that he has another set [of witnesses], but if he requested and did not find [them] he loses. And the Rabbis think that even though he said at first: “I have two sets of witnesses,” he can retract and say “I do not have ought of these, and the person who comes to invalidate them is an interested witness but they are not invalidated by his mouth. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+נאמן עלי אבא – to be a judge. Even though he is ineligible from the Torah to judge me neither for acquittal nor for guilt, as we derive it from (Deuteronomy 24:16): “Parents shall not e put to death for children [nor children be put to death for parents: a person shall be put to death for his own crime].”
+נאמנים עלי שלשה רועי בקר – to judge, for if it were for giving testimony, shepherds of cattle are valid.
+רבי מאיר אומר: יכול לחזור בו – even after the final decision has been rendered, after the judge has received and the testimony and declared that so-and-so, you are innocent/acquitted.
+אינו יכול לחזור בו – after the final decision has been rendered alone, that the Rabbis dispute the [opinion of] Rabbi Meir, for prior to the final decision being rendered,, the Sages agree with Rabbi Meir that he can retract. And also if they acquired [something] from his hand, when he receives the testimony of a certain person or the judgment of a certain person, even prior to rendering a final decision, he cannot retract, because there is nothing after an affirmation/acquisition (by handing over an object from one to the other contracting parties). And this is the Halakha.
+דור לי בחיי ראשך – Let us make a vow by the life of your head and I will give you what you demand/claim, and you do not have to say: “You are remitted for what I have that is with you.” And he makes a vow or acquires it from his hand, even though he had not yet taken a vow, he may not retract, according to the words of the Sages. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+ואלו הן הפסולים – to judge or to testify [as witnesses].
+המשחק בקוביא – is ineligible for testimony because he does not engage in the welfare of the world. For it is forbidden for a person that he should engage himself other than in [the study of] Torah and deeds of lovingkindness, or in business and crafts or work which have [as its purpose] the welfare of the world.
+ומלוה בריבית – both the borrower and the lender are ineligible, and we hold that both the lender and the borrower violate a negative commandment.
+ומפריחי יונים – there are those who explain this – as one of a kind of game/competition: “If yuour dove will come before my dove, I will give you such and such.” And there those who explain this as one who raises doves who know how to bring [other] doves to the house of its master against their will. And there is in this theft because of the ways of peace, but not complete theft.
+וסוחרי שביעית – who do business with seventh year produce, and the Torah stated: (Leviticus 25:6): “But you may eat whatever the land during its sabbath will produce...,” but not for business.
+רבי שמעון אומר: – In the Gemara, it explains this matter of Rabbi Shimon as such: At first, they would call them “people who collect seventh-year produce for themselves,” who were ineligible for testimony, just like those who engaged in the business of seventh-year produce.
+משרבו האנסין – those who request portions of the King – such and such Korim of grain in each year. And they needed to gather the grain of the seventh year to pay off from it the portions of the king. And they went back to call only those who do business with grain of the seventh year are ineligible [to serve testify] but those who collect grain of the seventh year to give to the king are valid for testimony, and since they don’t collect it to store for themselves. But with regard to Halakhic decision-making, whomever transgressed a sin which makes him liable for death by the Jewish court or extirpation or flogging, is ineligible for testimony. And those liable for death are called רשע/wicked, as it is written (Numbers 35:31): “[You shall not accept a ransom for the life of a person] who is guilty of a capital crime; [he must be put to death].” And regarding those who are liable for flogging, it is written (Deuteronomy 25:2): “And if the guilty one is to be flogged…” And the Torah stated (Exodus 23:10): “You shall not join hands with the guilty to act as a malicious witness.” And the Rabbis expound on “You shall not join guilty hands.” And if he is flogged, he returns to his validity [as a witness], as it is written (Deuteronomy 25:3): “Your brother be degraded before your eyes.” Since he was flogged, he is like your brother. And if he took money, not according to the law, even though he is not liable by it for death or flogging, he ineligible for testimony, such as a thief and a robber and one who lends at interest. But if he took monies which have a Rabbinical prohibition, he is Rabbinically ineligible for testimony, such as those who are dove-racers (i.e., pigeon-racers), and an extortioner who gave money and took an object that the owners did not want to sell, and the which the tax-collectors and the customs collectors , who took it for themselves, and those who receive tzedakah in public from the heathens, these and those like them are Rabbinically ineligible for testimony. And their testimony is not nullified until they announce about them and make them public knowledge. But those who are ineligible to testify from the Torah do not require announcement, and all who are ineligible to testify whether from the Torah or from their words (i.e., the Rabbis), if it is known from their affairs that they completely repented and the monies that they took illegally were returned and that they made a fence and a partition (i.e., a guard against transgressing the law) for themselves in that matter where they had sinned so that they would not add to do this any further; behold, these returned to the validity [for testimony]. But those who are dice players, even though there is now theft, even from their words (i.e., the Rabbis), they are ineligible for testimony, because they do not engage in the welfare of the world and lack the fear of heaven. And especially because they have no work or craft other than this, according to the words of Rabbi Yehuda. And this is the Halakha. And when is their return? When they break their dice and accept upon themselves that even for free they should not do this.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+שושבינו – this friend from the days of his wedding, he is ineligible to him all the days of the wedding [week].
+לא נחשדו ישראל על כך – to testify falsehoods because of enmity and love. And such is the Halakha. And especially in testimony, the Rabbis dispute this, but by law, the Rabbis admit that he is ineligible to judge, for if he would be merciful to him, he would not be to see him as guilty; and it he hates him, he would not be able to reverse his ruling to make him innocent.
+
+Mishnah 6
+
+ומאיימין עליהם – we inform them that those who hire false witnesses despise them themselves and we call them “wicked,” as it is written concerning Naboth [and his vineyard] (I Kings 21:10): “And seat two scoundrels opposite him and let them testify against him: [You have reviled God and king!]...,” for the advisers of the king who were advisers who had been hired, we call them, “scoundrels.”
+הוא אמר לי – the borrower said to me
+לא אמר כלום – that a person does when he says “so-and-so loaned me” in order that people should not consider him rich.
+הודה לו – for both of them were in our presence and to admit to him tha thtey they had the intention, to be for him witnesses in this matter.
+אפילו שנים מזכין או מחייבים ואחד אומר איני יודע יוסיפו הדיינים – and even though that if he had disputed them, he would be nullified in his minority. For when he said, “I don’t know,” it is like he had not sat in judgment; it was found that the judgment was with two and we require three.
+
+Mishnah 7
+
+היו מכניסין אותן – to the litigants. For after they had heard their claims, they would remove them to the outside, in order that they could engage in give-and-take on the matter and the litigants would not [be able to] hear who declares whom guilty and whom innocent.
+
+Mishnah 8
+
+הבא ראיה – document of innocence/acquittal
+הרי זה אינו כלום – For behold he said, “I don’t have it.” And we suspect that lest it is forged or he hired false witnesses.
+אמר רבן שמעון בן גמליאל – But the Halakha is not according to Rabban Shimon ben Gamaliel.
+קרבו פלוני ופלוני והעידוני – In this, even Rabban Shimon ben Gamaliel admits, that since he had known about them and said “I don’t have it.” He is definitively a liar. But the person who claims that he has witnesses or proof abroad, we don’t listen to him to delay the execution of capital punishment until he sends [for the materials that are] abroad. But we decide the law according to what we see from him right now. And when he brings witnesses or proof, we overturn the verdict and return and judge according to the witnesses or the proof that he brought.
+אפונדתו – girding, wearing apparel for travelling; and there are those who explain it as clothing that is close to his skin.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+אחד דיני ממונות ואחד דיני נפשות – And regarding capital cases, it is written (Deuteronomy 13:15): “ You shall investigate and inquire [and interrogate thoroughly]…,” and this is the law of the Torah. But the Sages said that we do not lengthen in investigations and inquiries in monetary cases so that we don’t shut the door before borrowers, other than if the Jewish court saw that the proceedings in court which bear evidences of fraudulent claims or statements (see Sanhedrin 32a). For investigations and inquiries are the question in its own accord, such as: “how much [money] did you lend him?” and “when did you lend him?” and “for what purpose did you lend him?,” and “in what place did you lend him?” But there is another type of question which is called examination and it is not related to the matter, such when they ask him: “What was he wearing? Black utensils or what utensils? Was he standing or sitting at the time you lent him?
+פותחים – the give-and-take of the judgment case, whether for acquittal or for guilt.
+מחזירין – they reverse the decision after they have completed the deliberations and knew that they had erred.
+ואין הכל מלמדין חובה – that if one of he students said: “I am able to argue about him that he is guilty,” we do not listen to him.
+דנים ביום וגומרין בלילה – As it is written (Exodus 18:22): “Let them judge the people at all times…” and it is written (Deuteronomy 21:16): “When (i.e., “on the day”) he wills the property to his sons, [he may not treat as first-born the son of the loved one in regard of the son of the unloved one who was older].” In what manner? The daytime is the beginning of the proceedings and the night time is the conclusion of the judgment.
+דנין ביום וגומרין ביום – As it is written (Numbers 25:4): “[The LORD said to Moses, ‘Take all the ringleaders] and have them publicly impaled before the LORD (i.e., during the sunlight), [so that the LORD’s wrath may turn away from Israel.’]”
+גומרים בו ביום בין לזכות בין לחובה – As Scripture states (Isaiah 1:21): “[Alas, she has become a harlot, the faithful city] that was filled with justice, where righteousness dwelt – [but now murderers].”
+לפיכך אין דנים לא בערב שבת – as it will be found that the completion of the legal proceedings will be on Shabbat [proper] and to delay it until after Shabbat is impossible because of the delay in executing judgment [is illegal], and to judge him on that [selfsame] day is impossible, for the four forms of capital punishment do not override the Sabbath, as it says (Exodus 35:3): “You shall kindle no fire throughout your settlements on the sabbath day,” it taught regarding those who were liable for burning, that we do not burn them on the Sabbath, and this same law applies to the other forms of capital punishment.
+
+Mishnah 2
+
+מן הצד – from the smallest in wisdom who were sitting on the side, as Scripture states (Exodus 23:2): “…you shall not give perverse testimony/"לא תענה על-רב" in a dispute…” It is written as "רב" [even though in the fuller written version it is pronounced as "ריב" ) – meaning do not pervert testimony of the expert assessor at court to whom questions of law are referred/the distinguished instructing judge and pervert his words, therefore, we do not listen to his words other than at the conclusion [of the proceedings].
+הכל כשרים לדון – and even a convert [may judge monetary cases], and he whose mother is from Israel, and an illegitimate person/Mamzer is also fit to judge monetary cases.
+ואין הכל כשרים לדון דיני נפשות – As it is written (Exodus 18:22): “…Make it easier for yourself by letting them share the burden with you,” those that are similar to you. Just as Moses our teacher is of distinguished birth/legitimate descent, so to the Jewish court must be of distinguished birth/legitimate descent.
+
+Mishnah 3
+
+כחצי גורן עגולה כדי שיהו רואים זה את זה – As Scripture states (Song of Songs 7:3): “Your navel is like a round goblet…” [The words] "שררך אגן"/”your navel is like” – refers to the Sanhedrin which sits in the navel of the world and defends the entire world, and it is similar to a goblet, as they sit in a circle like a half-moon. The Aramaic translation of ירח/moon is סיהרא /moonlight. But in a complete circle they do not sit because the litigants and the witnesses need to enter and to speak in the presence of everyone.
+רבי יהודה אומר: שלשה היו – in order that there would be two witnesses for those who acquit and two witnesses for those who declare guilty.
+
+Mishnah 4
+
+ושלש שורות – and each row [consists] of twenty-three Sages, lest the judges should dispute and there would be a majority of those who declare guilty and a minority who acquit, and giving a verdict according to the majority of votes for evil cannot be by one, as it is written (Exodus 23:2): “You shall neither side with the mighty to do wrong…,” and you need to add two [judges] at a time, until [one reaches] seventy-one [total judges], for at no time does one add on to the [number of] judges to be more than seventy-one; therefore, one must place before them forty-eight to complete [the number] of seventy-one, and it is not the way of the world to make the rows of the students greater than that of the judges. Therefore, we make three rows.
+וכל אחד מכיר את מקומו – according to the order of their wisdom we place them [in seats]; therefore, each one must know his place.
+הוצרכו לסמוך – for example, if one of the judges died.
+ולא היה יושב במקומו של ראשון – the one who was chosen from the community does not sit in the place of the first [judge], ut rather in the place that is appropriate for him at the end of the third row, for the least of the students who are in the row are greater than the best of the community.
+
+Mishnah 5
+
+מאיימין על העדים – that they will not testify falsely
+מאומד – that the opinion inclines that it is so.
+דיני ממונות – if he testified to obligate this one for money which is not according to the law, we cause him return it (i.e., the money) and he is forgiven.
+לפיכך נברא יחידי – to show you that from one person the fulness of the world is settled [by humans].
+רשויות הרבה – There are many gods and each one created his own [world].
+מה לנו ולצרה הזאת – to put our heads in this worrisome activity, and even on the truth.
+והלא כבר נאמר הוא עד – and you are obligated to state what you have seen.
+ושמא תאמרו מה לנו לחוב – to become liable for the blood of this one. It is more pleasant for us to stand without having to tell.
+הרי הוא אומר ובאבוד רשעים רנה – and if he is wicked, there is no further transgression at all.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+היו בודקין אותו – After they had forewarned them, they would examine/investigate them in seven examinations, corresponding to seven expressions, as it is said in the Bible regarding those liable to the death penalty at the hands of the Jewish court (Deuteronomy 13:15): “You shall investigate and inquire and interrogate thoroughly…” These are three (i.e.ודרשת וחקרת ושאלת היטב ) But, [the word] "ושאלת" (you shall interrogate) is not part of the number for from it, we learned "בדיקות" /cross-examinations of witnesses as to minor circumstances. But in another place, He (i.e., God) says (Deuteronomy 17:4): “And you have been informed or have learned of it, then you shall make a thorough inquiry…” There are two others [here] – hence you have five. And in another place, He (I.e., God) says (Deuteronomy 19:18): “And the magistrates shall make a thorough investigation…” [which are] two more, hence you have seven.
+באיזה שבוע – of the Jubilee
+באיזה שנה – of the week (i.e., the seven year cycle)
+באיזה יום – of that week
+באיזו שעה – of the day, for all seven cross-examinations [referring to date, time and place] bring them into the refutation/conviction of [false] witnesses by proving an alibi, and lest there are no witnesses to prove them to be false for the entire day, but there are witnesses to prove them as false for that hour.
+רבי יוסי אומר – There is no need other than three forms of cross-examination: on which day, at which hour and in which place. But the Halakha is not according to Rabbi Yosi, but even if the witnesses stated that x killed y yesterday, we examine him with seven cross-examinations to unbalance their minds so that they will admit that there is a disqualification in their testimony.
+מכירין אתם אותו – the murdered individual. Perhaps he was a heathen. But this is not from the cross-examinations that will lead to the conviction of false witnesses, but like the other examinations which are not designed other than to prove contradiction of testimony lest one does not state like the words of his fellow, and [hence] he and them will be exempt.
+את מי עבד – Pe’or (i.e., the Moabite deity) or Mercurius (i.e., the name of the Roman divinity, identified with the Greek Hermes).
+ובמה עבד – slaughtering [of a sacrifice) or prostration [for prayer].
+
+Mishnah 2
+
+בן זכאי – Rabban Yohanan ben Zakkai. And at that time, he was a student who judged in the presence of his teacher; therefore, they call him “Ben Zakkai.”
+בעוקצי תאנה – that they were testifying about him that he killed him underneath the fig-tree, and Ben-Zakkai examined, whether its peduncles were thin or thick. The עוקץ /peduncle of fruits is the tail of the fruit where it is attached to the tree.
+אמר אחד איני יודע עדותן בטלה – for you cannot further prove them to be false/plotting witnesses with that cross-examination, and all the while that you are not able to fulfill the teaching of false witnesses with one of the witnesses, their testimony is invalid, and even if they are one hundred [witnesses], for witnesses are not made false until all of them are proved to be false/plotting [witnesses].
+בדיקות – even if all of them said that we do not know, the command of false/plotting witnesses is worthy to be upheld, since false witnesses is not dependent upon anything other than to say” “You wiere with us at that particular hour in a particular place.”
+עדותן בטלה – all of their testimony is invalid [that is in the Gemara] and he and they are exempt.
+
+Mishnah 3
+
+שזה ידע בעיבורו של חודש – The person who said “on the second” knew that the previous month was full, and the first day of the month which is the thirtieth day, was from the previous month. And specifically, until the middle of the month, but from the middle of the month onward, their testimony is invalid, for there is a presumption that half the month doesn’t pass until the entire work would kknow when the Jewish court had sanctified the month.
+רבי יהודה אומר קיימת – a person must labor that he will miscalculate so much.
+חמה במזרח – from the place of the rising of the sun until the middle of the firmament is called, “east,” and from the middle of the firmament until the place where it sets is called, “west.”
+
+Mishnah 4
+
+נמצאו דבריהם מכוונים – and from now, they must engage in “give-and-take” in the matter.
+פותחין בזכות – If you did not transgress, do not be fearful
+אמר אחד מן העדים יש לי ללמד עליו זכות – even for acquittal, and all the more so, for guilty, we silence him, as it is written (Numbers 35:30): “…the testimony of a single witness against a person shall not suffice [for a sentence of death],” whether for acquittal or for guilt.
+אחד מן התלמידים – who are sitting before the judges [saying]: “I am able to teach concerning him [his] guilt.”
+משתקין אותו – As it is written (Numbers 35:30): “”…the testimony of a single witness against a person shall not suffice for a sentence of death,” for death he may not respond, but for acquittal, he may respond.
+אינו יורד משם כל היום – and even if there is nothing substantive in his words, but if if there is something of substance in his words, he never goes down [from the witness stand].
+
+Mishnah 5
+
+מעבירין אותו למחר – postpone the judgement until the morrow because of the reserving of the verdict for the next morning.
+שנים עשר מחייבין ואחד עשר מזכין – but being inclined for evil is lacking, therefore, they add judges.
+ואפילו שנים ועשרים חזכין או מחייבין ואחד אומר איני יודע יוסי פיו הדיינים – and this one that said, “I don’t know,” is like he doesn’t exist, and we do not judge capital cases either for acquittal or for guilt with less than twenty-three [judges].
+שנים שנים – if these two that they added were divided [in their opinions], this one towards here and other towards there, and still there is no being inclined – neither to the good by a majority of one or to evil by a majority of two, one needs to add another two [judges] and similarly until seventy-one.
+עד שיראה אחד מן המחייבים דברי המזכין – for there would be an inclination/leaning towards the good by a majority of one, and the same law applies if one those who would acquit would see the words of those who declare guilty. And at the time of the conclusion of legal proceedings, we establish that even one who taught for acquittal may [change his opinion] to teach for guilt. And this particular one who did not teach or until one of those [advocating] for acquittal the would see the words of those [advocating] for guilt, for he who taught for acquittal would retract.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+נגמר הדין. חוץ לבית בין – far from the Jewish court, perhaps all the while that they bring him to the House of Stoning, they will find him for acquittal and he will be freed.
+והסודרין בידו – to wave, and it is a sign to return him.
+ובלבד שיהא ממש בדבריו – but if there is no substance in his words, the first and second time alone they return him, perhaps as a result out of fright he declared that he had nothing to say (i.e., he was intimidated), and perhaps his mind became clearer and he would remember his pleas; more than this, we don’t return him, and we transmit to him two Sages who would investigate if there is substance to this words, and then they would return him four or five times.
+ופלוני ופלוני עדיו – that he transgressed such-a-sin on a certain day at a particular time and in a certain place; perhaps there are those who would refute them as false witnesses.
+
+Mishnah 2
+
+היה רחוק מבית הסקילה – since near to the House of Stoning, lest his mind would become unbalanced and he would be unable to confess.
+תן לו תודה – and even though a person is not killed by his own [admission], the killing of Achan (Joshua 7:19-20) was a special dispensation (i.e., a decision under an emergency).
+וכזאת וכזאת עשיתי – In the Gemara (Sanhedrin 47b) it explains that he committed a religious sacrilege with the devoted objects in the days of Moses.
+שהוא מזומם – that his witnesses were plotting/scheming witnesses (i.e., false witnesses).
+לנקות את עצמן – from creation and they will discredit the judges and the witnesses. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+מפשיטין את בגדיו – as it is written (Leviticus 24:14): “[Take the blasphemer outside the camp; and for all who r within hearing lay their hands upon his head,] and let the whole community stone him,” but not his clothing.
+מכסין אוצו מלפניו – one limb that is to say, a bit from him from the front, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+היה גבוה שתי קומות – and we throw him down from there to the ground.
+הופכו על מתניו – for when he is lying on his back, it is more reprehensible.
+מגדף – because he blasphemes God.
+ועובד עבודה זרה – he is also a blasphemer, as it is written (Numbers 15:30): “But the person, [be he citizen or stranger] who acts defiantly reviles the LORD…” and this portion speaks of idolatry.
+ואין דנין שנים ביום אחד – in one Jewish court, because it is not able to restore each of one of them to their innocence, but the hanging of these women was a special dispensation, and we don’t learn from it. And the Halakha is not according to Rabbi Eliezer.
+משקיעין – wedged in.
+והעץ יוצא ממנו – like a peg that would come out from the beam near its top.
+ומקיף – supports this near, like to take Terumah out of a mass which is not in a close neighborhood of those products which are to be redeemed (Talmud Eruvin 32a).
+ותולין אותו – by his hands.
+הקורה מוטה על הכותל – it was not wedged into the ground but one head is on the ground and one head leans and is supported on the wall, and the reason of Rabbi Yosi is because the tree is that he is hung upon is buried with him, for the Torah said (Deuteronomy 21:23): “[You must not let his corpse remain on the stake overnight,] but must bury him the same day…,” he who is not requiring anything other than burial, we exclude that which requires digging, plucking/being detached and burial. But for the Rabbis, digging is not considered anything, and the Torah did not exclude other that the tree should be attached from its root. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+בזמן שאדם מצטער – for retribution comes upon him for his transgression.
+מה לשון אומרת – in which language does God’s presence bewails and laments on him?
+קלני מראשי – my head is heavy upon me and my arm is heavy upon me as a person who is tired.
+קלני – I am not light-headed.
+ולא זה בלבד – he transgresses the negative commandment of (Deuteronomy 21:23 – “you must not let his corpse remain on the stake overnight, but must bury him the same day…”) if you delayed his burial.
+לא היו קוברין אותו בקברות אבותיהן – because we do not bury a wicked person next to a righteous one.
+שני קברות היו מתוקנין לבית דין – because we don’t bury a person who was liable for a more stringent death penalty near one who was liable for a lesser death [penalty], and the Halakha is known well by two and not by four.
+
+Mishnah 6
+
+נתעכל הבשר – he already was pardoned by his death and his disgrace.
+מלקטין את העצמות – and bury them in the graves of their ancestors.
+ולא היו מתאבלים – in order that their disgrace is atonement for them. And there are those who say: because the mourning devolves upon whomever closes the tomb with the stone placed on top of a burial cave.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+ארבע מיתות. סקילה שריפה הרג וחנק – stoning is more severe than burning and both of them [are more severe] than decapitation and the three of them [are more severe] than execution by strangulation. And we derive from it that he who is liable for two death [penalties], we establish that he is judged by the more severe [of the two].
+רבי שמעון אומר וכו' – but Halakah is not according to Rabbi Shimon.
+זו מצות הנסקלין – this is explained in the above chapter (i.e., Chapter six, Mishnah four).
+
+Mishnah 2
+
+משקעין אותו – that he won’t turn himself around this way and that way, and the string will not all on to his skin.
+קשה לתוך הרכה – wrap a hard scarf inside the soft one; the hard one from the inside to choke and the soft one from the outside to balance
+את הפתילה – he kindles the string of the limb and squeeze it into his mouth.
+וחומרת – shrinks/curls – the language of (Lamentations 2:11): “My heart is in tumult”; and we derive it from the sons of Aaron as it says concerning them (Leviticus 10:6): “all the house of Israel shall bewail the burning [that the LORD has wrought],” but their bodies were not burned, for it is written (Leviticus 10:5): “They came forward and carried the out of the camp by their tunics…” Here too the command if burning is fulfilled even though only their bowels were burned alone, and this is more preferable as is it written (Leviticus 19:18): “Love your fellow as yourself…,,” it is clear to him a nice death.
+אף הוא אם מת בידם – that is to say, if he dies at their hands by their choking before throwing in the string.
+לא היו מקיימים מצות שריפה – therefore, they do not choke him.
+אלא פותחים את פיו בצבת – Tanalovia – in the foreign language; and the Halakha is not according to Rabbi Yehudah.
+שלא היה ב"ד של אותה שעה בקי – they were Sadducees, for they lack the analogy but [only] the Bible [as understood] literally.
+
+Mishnah 3
+
+רבי יהודה אומר ניוול הוא זה – that he kills him while standing and he falls.
+סדן – a thick piece of wood inserted into the ground like that of smiths, and they explained it like the Baraitha (Talmud Sanhedrin 52b), that the reason that Rabbi Yehuda disputes the Sages, since the Torah states (Leviticus 18:3): “…nor shall you follow their laws,” to which the Rabbis responded to him since it is written with a sword in the Torah and the Biblical verse stated (Exodus 21:20): “[When a man strikes his slave, male or female, with a rod, and he dies there an then], he must be avenged,” so we don’t derive it from them, and the Halakha is according to the Sages.
+
+Mishnah 4
+
+אלו הן הנסקלין – there are from among them, that it is written concerning them explicitly “stoning,” and those that are not written on them “stoning,” are written concerning them, “his blood be upon him,” or “their blood will be upon them,” for every place where it says, “is blood be upon him,” or “their blood will be upon them” – is none other than stoning, as we derive from the cited ghost and soothsayer, as it is written (Leviticus 20:27): “…they shall be pelted with stones – their bloodguilt shall be upon them.”
+והנותן מזרעו למולך – For this Tanna holds that Molekh (the fire-god of the Canaanites) is not idolatry, but is a statute of the nations in general, since he teaches in the Mishnah “idolatry”, and also teaches in the Mishnah “Molekh.”
+והמקלל אביו ואמו – which is worse than striking [his father and/or his mother]. For there are two [forms of] degradation of his father and mother – as well as taking the Name of Heaven in vain, and it is taught in the Mishnah that he is not liable until he curses them by name.
+והמסית – individuals.
+והמדיח – The apostate city.
+מכשף – as it is written (Exodus 22:17): “You shall not tolerate a sorceress,” and near it (next verse, 18): “Whoever lies with a beast shall be put to death.” Just as the one who lies with a beast [shall be put to death] by stoning, so too, the sorceress, [shall be put to death] by stoning.
+הבא על האם חייב עליה – two sins, and with all of them [which deal with] incest [it is written concerning them "כרת" / extirpation and it is written concerning them] a separation of sins, and even with one body, and such is the Halakha.
+בין מן האירוסין – for since he betrothed her, she is his wife, as it is written (Leviticus 20:14): “If a man marries a woman….” From the time of his taking, she is called “his wife.” And this “taking” is Kiddushin/Sanctification, as we derive "קיחה"\קיחה" – from the field of Ephron (via an analogy – Leviticus 20:14 and Genesis 23:13 – “accept it from me, that I may bury my dead there”).
+
+Mishnah 5
+
+עד שיפרש את השם – and he will blaspheme the name of God by name, as it states (Leviticus 24:16): “If he also pronounces the name LORD, [he shall be put to death. The whole community shall stone him;] if he has thus pronounced the Name [he shall be put to death],” that he pronounces God’s name, by Name.
+בכל יום – all the time that there is give-and-take in the examination of the witnesses.
+היו דנין אותן בכינוי – any person who perverts matters and speaks like he is cursing and attaches to another is called a substitute in the language of the Sages, and in the language of the Bible (Job 32:22): “For I do not know how to temper my speech – [My Maker would soon carry me off!].”
+יכה יוסי את יוסי – AI heard because it is four letters [in length], and in Gematria, equals “Elo’him”/”God” (i.e., 86), therefore we use as a nickname, the name of four letters for “Yosi.”
+נגמר הדין – and the Jewish court comes to state that he is guilty, they are not able to kill him based upon this testimony that they heard, for they did not hear from their lips other than the curse by nickname.
+אלא מוציאים את כל האדם לחוץ – for it is a disgrace/obscenity to announce blasphemy in public.
+וקורעין ולא מאיחין – forever, [and specifically] and Alexandrian seam where the tear is not recognized, but other forms of sewing are permitted.
+אף אני לא שמעתי כמוהו – and he does not have to mention the blaspheming by Name.
+והשלישי אומר – and he brings it like one who says: just as two are one testimony, also three are one testimony.
+
+Mishnah 6
+
+אחד העובד – idolatry in the way that it is the manner to do so.
+אחד הזובח – and even though it is not the manner of its worship like one of these four kinds of worship, he liable and all of the other forms of worship outside of these, one is not liable until one worships in the manner of these kinds of worship.
+והמקבלו עליו לאלוה – even by merely saying it. And there is an analogy by close textual association to sacrificing, as it is written (Exodus 32:8): “…and sacrificed to it, saying, ‘This is your god….”
+והאומר לו אלי אתה – in its presence, and the end section [of the Mishnah] comes to reveal the beginning [part of the Mishnah], for if the Mishnah had only taught the first section, I would think that these words [only] were in its presence, but not in its presence, I would not, therefore, the Mishnah teaches at the end, “in its presence,” so that it follows that at the beginning is “not in its presence” – and even so, he is liable.
+המגדף – embrace
+עובר בלא תעשה – an extra “you shall not serve them” is written (Exodus 20:5 and Deuteronomy 5:8).
+הנודר בשמו – a vow of abstinence (i.e., in place of a sacrifice and for consecration of an object – see Mishnah Nedarim, Chapter 1, Mishnah 2) from all the fruits of the world in the name of the such-and-such idol worship.
+המקיים – swears
+עובר בלא תעשה – (Exodus 23:13): “Make no mention of the names of other gods: [they shall not be heard on your lips].”
+הפוער עצמו – to splash excrement before it.
+וזו היא עבודתו – and even if he intended to despise it, for since this is its worship, he is liable for a sin-offering.
+והזורק אבל למרקוליס – that we worship him with the throwing of stones, and the removing a stone from before him is also liable, for we also worship him by the removal of stones.
+מרקוליס – the reverse of praise; “bitter” is the language of reversal, such as: Master of the charm formula, or instead of the ritually slaughtered hen, praise/decry, praise/disgrace.
+זו היא עבודתו – and even if he intended to stone him, he is liable for a sin-offering.
+
+Mishnah 7
+
+שימסור למולך – transmit it in the hands of the [idolatrous] priests.
+ויעביר באש – pass him from one side to the other.
+עד שימסור ויעביר באש – as it says (Leviticus 18:21): “[Do not allow any of your offspring] to be offered up [to Molech, and do not profane the name of your God: I am the LORD],” and it is written there (Deuteronomy 18:10): “Let no one be found among you who consigns his son or daughter to the fire…” Just as consigning stated there is by fire, so to the consigning mentioned here is by fire.
+אוב זה פיתום – to take the skull of the dead after the flesh had been consumed and make an idolatrous offering of incense with it and divine from it future events and it responds.
+והמדבר משחיו – there are those who do it whereby the dead will respond via the arm-pit.
+ידעוני – a creature whose name is known and its form is like that of a human being in its face, hands and feet, and it is attached at its navel to a cord that goes out from the root that is rooted in the ground and from there is its life, and when we wish to hunt it, we shoot arrows to the cord until it is broken and it dies immediately. And it is called in the language of the Sages, “a human being of the mountain” [for divination].
+והנשאל בהם – who comes and ask to know through them and to tell him something of the future such as Saul (see I Samuel, chapter 28, where Saul consults with the witch of Endor).
+באזהרה – (Leviticus 19:31): “Do not turn to ghosts [and do not inquire of familiar spirits, to be defiled by them: I the LORD am your God].”
+
+Mishnah 8
+
+עד שיקללם בשם – with one of the special names.
+קללם בכינוי – “merciful,” “gracious,” “slow to anger” (see Exodus 34:7).
+
+Mishnah 9
+
+עד שתהא נערה – and not a female minor younger than the age of twelve years and one day, nor an adult woman who has passed twelve years, sixth months and a day.
+בתולה – and not a woman who is no longer a virgin, and if she had intercourse in an unnatural manner, she is still a virgin, and even if ten men came upon her altogether in an unnatural manner, they would all be punished by stoning.
+מאורסה – but not married.
+והיא בבית אביה – but if the father sent [her] to the agents of the husband, and he came upon her afterwards, [his punishment] is not by stoning, but by choking.
+
+Mishnah 10
+
+זה ההדיוט המסית – specifically an ordinary person who beguiles, as a prophet who beguiles, his death is by choking.
+והמסית את ההדיוט – not exactly, for we found no distinction between a person who entices an ordinary person to those who entices a prophet, but to exclude those who entice the many, such as those who lead astray a city in Israel, that their deaths are by choking.
+מכמינין – the language of lying in wait.
+אם היה המסית ערום ואינו יכול לדבר בפניהם – that is to say, he says to the enticed that he cannot speak in their presence because of fear of the Jewish court.
+ביחוד – that is to say, there is no person with us and you can say now what you have told me already.
+האומר אעבוד – in one of these linguistic formulations, he is an enticer and is liable.
+המדיח – if he led the many astray, he is not guilty until he says in the plural form: “let us go and worship.”
+
+Mishnah 11
+
+העושה מעשה – an actual [deed], [is punished] by stoning.
+ולא האוחז את העינים – shows to other creatures as if he is doing, but is not actually doing anything.
+שנים לוקטים קשואים – through witchcraft in our presence. One of them harvested and is liable for the death penalty, and his fellow harvested and is exempt from death. How so? He wo performed the deed of harvesting actually through witchcraft, is liable. האוחז את העינים – he showed us as if they were all gathered together in one place and the cucumbers did not move from their places. פטור – [exempt] from the death penalty.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+בן סורר ומורה. משיביא שתי שערות – when he brings forth two [pubic] hairs, and he is thirteen years of age and one day old, for before this, the hairs are not a sign, but rather an estimation.
+עד שיקיף זקן התחתון – this “beard” that the Rabbis speak about, the lower one they spoke about that the hair surrounds the membrum virile.
+ולא העליון – the beard itself.
+שנאמר בן ולא איש – where the lower “beard” surrounds it, it is a man, and even though from his youth he is called a son, we do not find him to be liable before he brings for two [pubic] hairs for a minor is exempt [from being a stubborn and rebellious son], for he has not come in to the general [category] of the commandments; therefore, they obligate him after this. And this is what the Bible (Deuteronomy 21:18) states: “When a man has a [wayward and stubborn] son…,” a son who is close to his might as an adult male, at the beginning of his manhood, the Bible makes liable, and when his lower “beard” surrounds [it], he is a complete [adult] man.
+
+Mishnah 2
+
+טרטימר – one-half a Maneh (according to Sanhedrin 70a), and that is meat that is cooked and not cooked (-semi-cooked), in the manner that the robbers eat.
+מן היין האיטלקי – which is praiseworthy and prolongs [the meal] after it, and it is one that a person drinks mixed [with water] and not mixed [with water] (-semi-moxed).
+רבי יוסי אומר כו' – But the Halakha is not according to Rabbi Yosi.
+אבל בחבורת מצוה – in a meal [celebrating the performance] of a Mitzvah.
+אבל עיבור החדש – even though we do not serve for that meal other than bread and pulse/beans/peas, and he offers meat and wine, since he is involved in performing a Mitzvah, he doesn’t continue.
+אבל מעשר שני בירושלים – since it is the manner of the Mitzvah, as it is written regarding the Second Tithe (Deuteronomy 14:26): “[And spend the money on anything you want] – cattle, sheep, wine or other intoxicant – [or anything you may desire….],” and he doesn’t continue.
+נבילות וטריפות שקצים ורמשים – as it is written (Deuteronomy 21:20): “[This son of ours is disloyal and defiant;] he does not heed us…,” and it is not this, for even does not listen to the voice of God.
+דבר שהוא מצוה – of the Rabbis, which includes comforting the bereaved, for if it were from the beginning of the Mishnah, I would think that an association formed for a religious duty, that is, Kohanim who eat their sacred portions or the consumption of the Passover offering.
+ודבר שהוא עבירה – to include a community fast, whose prohibition is from the words of the Scribes.
+
+Mishnah 3
+
+גנב משל אביו ואכל ברשות אביו – even though it is frequent for him to steal from his father, since and he ate in his father’s domain, he is afraid of and agitated by his father, lest he see him and not continue.
+גנב משל אחרים – it is not frequent for him that he would be able at any time to steal from others, and he doesn’t continue.
+עד שיגנוב משל אביו – since it is frequent for him to steal at all times.
+ויאכל ברשות אחרים – for he is not agitated there from his father, in a such a manner, and with a certainty, he continues.
+ומשל אמו – from the possessions that she has that his father has no control over them, such as if another person gave her possessions as a gift on the condition that her husband has no control over them. But the Halakha is not according to Rabbi Yosi B’Rabbi Yehuda.
+
+Mishnah 4
+
+ראויה לאביו – equivalent and similar to his father in voice, in appearance and in stature, as it is written (Deuteronomy 21:20): “…he does not heed us,” since it is not written [in the Torah]: “in our voices.” We learn from this, one voice for both. And from the voice, we require that it be equivalent. Appearance and stature also we require equivalence. But the Halakha is not according to Rabbi Yehuda.
+גידם – his hand is lopped off.
+בננו זה – implying that we cause to see him.
+חרשים – if he said to them: “I don’t accept [this] from you and they do not hear him. And even though they see afterwards, that he does not fulfill their commands. Nevertheless, the Torah stated (Deuteronomy 21:20): “...he does not heed us,” which implies at the time of voice when they speak, that he doesn’t listen, since they heard him say, “I do not accept [this] from you.
+ומתרין בו בפני שלשה– This is how this should be understood: And they warn him before two [witnesses] that he should not become accustomed, and if he did not listen, they would flog him with a Jewish court of three, as is taught [in the Mishnah] of the first chapter [of Sanhedrin] (Mishnah 2): “Flogging – through a court of three. That (Deuteronomy 21:18): “even after they discipline him,” which is stated in the case of the wayward and defiant son [refers to] flogging. It is written here (Deuteronomy 21:18): “A wayward and defiant son” and it is written there (Deuteronomy 25:2): “If the guilty one is to be flogged…”
+זה הוא שלקה בפניכם – and even though this is required for excluding blind person, if there is for this thing alone that he comes, for this one that he is flogged in their presence, [the Bible] should have written, “he is our son.” What is “this son of ours” (Deuteronomy 21:20)? You learn two things from it:
+ןאח"כ הקיף זקן התחתון פטור – since that he had ac ted now, he is not guilty of a capital crime.
+ואם משנגמר דינו ברכח – he is like a man who is to be put to death, and is guilty, even after a few years.
+
+Mishnah 5
+
+נדון על שם סופו – at the end when he uses up the money of his father and requests what he is accustomed to and he cannot find and sits at the intersections and robs people. The Torah stated that he should die innocent and should not die guilty.
+הנאה להן – that they do not add to sin.
+והנאה לעולם – the whole world became quiet.
+רע להן – that they would add merits.
+ורע לעולם – that they would defend their generation and reprove the generation
+יין ושינה לרשעים – all that time that they drink and sleep, they don’t sin and they don’t do evil things to other people.
+לצדיקים רע להן – that they do not engage in Torah [study].
+ורע לעולם – when they are idle, retribution comes to the world.
+פיזור – when they are separated one from the other and they are unable to advise and help one another.
+
+Mishnah 6
+
+הבא במחתרת – The Torah stated (Exodus 22:1, Sanhedrin 72a) that he should be killed (i.e., beaten to death).
+נדון על שם סופו – that his end is to kill the house owner if he should against him to save what is his.,
+אם יש לו דמים חייב – such as when the father comes in the breach over his son, and it is known that the father has compassion on his son. Therefore, the son is not permitted to kill him, and if the father broke the barrel, he is obligated to pay.
+אין לו דמים פטור – and all other peole who go into the breach, if the house owner did not kill him, he has no bloodguilt.. And if he broker the barrel, he is exempt from payment, since he was liable for his life, he is exempt from payment, for a person does not both die and make payment. (Note: the punishment that is made is the more severe: (קם ליה מדרבה מיניה).
+
+Mishnah 7
+
+ואלו שמצילין אותן בנפשן – that we save them from [committing] sin. בנפשן – for permission is granted to every person to kill them to save them from [committing] sin.
+הרודף אחר חבירו להרגו – as it is written regarding the engaged maiden (Deuteronomy 22:26): “[But you shall do nothing to the girl. The girl did not incur the death penalty,] for this case is like that of a man attacking another and murdering him.” An analogy is made [between] the killer and the betrothed maiden. Just as the betrothed maiden is given/intended to have her purity saved by killing the rapists, so too in the case of a killer the persecuted person is given to be saved by killing the killers. And the betrothed maiden is derived from Scripture as it is written (Deuteronomy 22:27): “[He came upon her in the open;] though the engaged girl cried for help, there was no one to save her,” behold there is someone to save her, one is obligated to save her in any manner that one can save her.
+ואחד הזכור – we derive it as it says in Scripture (Deuteronomy 22:26): “But you shall do nothing to the girl.” The word "נער" /”girl” is written missing a [letter] "ה"/”hei.” This is the male, and the same law applies for all though liable for extirpation and death by the Jewish court for forbidden sexual relations that we save them, as it is written (Deuteronomy 22:26): “[The girl did not] incur the death penalty…” [The word] "חטא"/”sin”/penalty – these are the ones liable for extirpation; [the word] "מות"/”death,” – these are ones liable to death by the Jewish court.
+אבל הרודף אחר הבהמה – even though it is similar to incest/consanguinity.
+והמחלל שבת והעובד עבודה זרה – even though that both of them deny the essence [of God].
+אין מצילין אותם בנפשן – And all the more so, the rest of those who are liable to extirpation and death at the hands of the Jewish court which are not incest/consanguinity, which we do not save them (from sin) by killing them, and it is not permitted to kill them at all until they transgress a sin with witnesses [testifying] and would be liable to death by the Jewish court.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+אלו הן הנשרפין. הבא על אשה ובתה – on a woman whose daughter has already married, that is his mother-in-law.
+ובת כהן – and the daughter of a Kohen who ran about as a prostitute/was unchaste, [whose punishment] is by swallowing molten liquid.
+יש בכלל אשה ובתה – that is to say, with a mother and her daughter, it is explicitly written "שריפה"/burning (Leviticus 20:14): “If a man marries a woman and her mother….they shall be put to the fire/"באש תשרפו" …,” and from it we derive that all of these also and it is they are [punished] by burning.
+בתו – from an outraged woman, for she is not the daughter of his wife, and he is liable on her because of his wife’s daughter, but she is not his wife’s daughter.
+בת בתו ובת בנו – for they were his from his being a victim of unavoidably prevented accident.
+בת אשתו – whether she is his daughter or whether she is his step-daughter.
+וחמותו – even though that it [the Mishnah] explicitly taught at the first section – he who has relations with a woman who has married her daughter, and it is does not come from a derivation, for since it was taught regarding these a general principle – for the mother of his mother-in-law and the mother of his father-in-law, that come from a derivation, the Mishnah also taught, by the way,  regarding his mother-in-law with them.
+כבש עליו – he grabbed the head of his fellow and held him firmly in the water so that he wasn’t able to raise his head.
+שיסה – incite/let loose
+השיך – that he held the snake in his hand and led him and the tenth of the snake reached the body of his fellow.
+רבי יהודה מחייב – that he holds that the poison of the snake in its teeth stands, and since that the tenth of the snake arrived in the skin of his fellow, it is as if he had killed him, and is liable.
+וחכמים פוטרין – for they hold that the snake himself vomits his poison; therefore, it was not he that killed him but rather a mere indirect effect and he is exempt. And the Halakha is according to the Sages.
+ואמדוהו למיתה – but we appraise him first for life. Even to the Rabbis, he is exempt.
+
+שרגלים לדבר – that he didn’t die on account of that wound.
+
+Mishnah 2
+
+והיה בה כדי להמית על לבו ומת פטור – That both are necessary, that he intends to wound [to cause] death and also that they should stripe him a wound [to cause] death.
+ר"ש אומר אפילו נתכוין להרוג את זה. – this does not refer to the end of the matter of the first Tanna, on that which the first Tanna [mentioned]– that he had the intention to wound the large individual but if it struck the small individual and he died, he is liable. For it is upon this that it refers, Rabbi Shimon exempts this person, is needed to be said, and why should he retract and explain that even if he intended to kill this one and killed that one, as the first Tanna explicitly stated this, what is the purpose of the word “even?” But, Rabbi Shimon is referring to the beginning – that if he intended to kill the animal and [instead] killed a person, he is exempt; but if he intended to kill a [particular] person but [instead] killed another person, he is liable. And on this, Rabbi Shimon comments – even if he intended to kill this one and killed [instead] that one, he is exempt. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 3
+
+רוצח שנתערב באחרים – such as two people who were standing and an arrow came out from between them and killed, both of them are exempt, and even if one of the two of them was presumed for his righteousness and it was known that he did not shoot the arrow, even so, they don’t make him liabler for other by this presumption.
+רבי יהודה אומר כונסין אותן לכיפה – Our Mishnah is deficient and this is how it should be read as follows: An ox whose proceedings are finished (i.e., the sentence was pronounced) that it was mixed up with other oxen , they stone them, for perforce, all of them forbidden to derive benefit from them and even if they were one-thousand, because of this ox that was mixed up with others, therefore we stone all of them in order that the Mitzvah of stoning can be fulfilled with the one who was liable for it. [Rabbi Yehuda states]: They put them all in prison., and there is no need to stone them, but rather, put them in a room and they will die of hunger. But the Halakha is not according to Rabbi Yehuda.
+ר' שמעון אומר בסייף – for choking is more stringent.
+וחכמים אומרים בחנק – for the sword is more stringent.
+
+Mishnah 4
+
+מי שנתחייב שתי מיתות – such as the case where a person committed a minor transgression and when the proceedings were finished (i.e., the sentence was pronounced), he went and committed a major transgression; one might think that since the proceedings were finished for the minor transgression, that he is a man to be put to death, this comes to teach us that this is not the case.
+עבר עבירה ישי בה שתי מיתות – such as the case of his mother-in-law, and she is a married woman.
+נידון בחמורה – with burning (i.e., swallowing a molten-liquid), because she is his mother-in-law, and not like [for a transgression] with a married woman which is [punishable] by choking.
+נדון בזיקה הראשונה – with that prohibited act that he was obligated to regard first to be careful to separate himself from he is judged, but not on the prohibition that he comes upon last, even though it is the more stringent, for Rabbi Yosi holds that one prohibition does not take effect on another, and even the more stringent upon the lenient, and if he married the daughter of a widow, who was first his mother-in-law when she was a free-woman and after that she married, he is judged with burning (i.e., swallowing a molten-liquid). And if she was a married woman and afterwards became his mother-in-law, she is judged with choking, like the death of a married woman that she was at first. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 5
+
+מי שלקה ושנה – he was flogged twice on a transgression that he would be liable for extirpation, for all those who are liable for extirpation are flogged, and when he would come back and perform that same transgression a third time.
+מכניסין אותו לכיפה – a place that is measured like the stature (i.e. height) of a person and not more, and they would feed him first the bread of adversity (i.e., scanty rations) and water of distress/affliction until his intestines shrink (Sanhedrin 81b), and afterwards they would feed him barley that would blow up his intestines until his belly explodes.
+שלא בעדים – for it is not through testimony that he will be liable for death. And nevertheless, it is known to the Jewish court that the matter is true and that he certainly killed, but the witnesses were contradicted in their examinations or that there was a doubtful warning.
+ומאכילין אותו לחם צר ומים לחץ – first and afterwards we feed him barley until his stomach explodes, and that is the first part [of the Mishnah] and what this part was lacking, the other part revealed.
+
+Mishnah 6
+
+הגונב את הקסוה – one of the service vessels (see Talmud Sanhedrin 81b), from the language (Numbers 4:7): “and the libation jugs.”
+המקלל בקוסם – who blasphemes the name [of God] in the name of idolatry.
+והבועל ארמית – a heathen woman.
+קנאים פוגעים בו – those who are zealous with the zealousness of God would kill him. And it would be a heathen woman the daughter of those who worship idols, and at the time of the act, and before ten [men] of Israel (i.e., the community) , and if one of these conditions is missing, it is prohibited to kill him. But, his punishment is explained by the prophet (Malachi 2:12): “May the LORD leave to him who does this no descendants [dwelling in the tents of Jacob and presenting offerings to the LORD of Hosts].” And we flog him four times from the words of the Scribes: because of her being a menstruant woman, because she is a maid-servant, because she is a heathen and because she is a harlot.
+פרחי כהונה – boys whose hair of their beards begin to flower on them.
+בגזירין – logs of wood.
+רבי עקיבא אמור בחנק – it is stated here (Numbers 1:51): “Any foreigner who encroaches (the Tabernacle) shall be put to death,” and it is stated there (Deuteronomy 13:6): “As for that prophet or dream-diviner, he shall be put to death…” Just as there, [his death] is by choking, so also here by choking.
+וחכמים אומרים בידי שמים – It is stated here, “he shall be put to death” (Numbers 1:51) and it is stated further on (Numbers 17:28): “Everyone who so as much as ventures near the LORD’s Tabernacle must die…” Just as further on, it as at the hands of Heaven, so here too at the hands of Heaven. And the Halakha is according to the Sages. But death at the hand of Heaven is less than from extirpation, for extirpation has upon it a punishment after death if he did not repent appropriately. But[regarding] death at the hands of Heaven, there is nothing after it at all. And Rashi wrote in the chapter “With what do we kindle [Shabbat lights]” (chapter two of Tractate Shabbat, 25a): that death at the hands of Heaven, his days are shortened and he does not go childless. Extirpation has two [things associated with it]: His days are cut off and he goes (i.e., dies) childless. And those who are liable to death at the hand of Heaven on the matters of the Sanctuary and the holy things are eleven, and they are: He who eats eatables forbidden pending the separation of sacred gifts, a ritually impure Kohen who eats pure priest’s due, and the foreigner (i.e., the non-Kohen) who eats priest’s due, and the foreigner, the impure and the ritual impurity of one who immersed during the daytime but does not attain ritual purity until the evening – who served [in the Sanctuary] , and those [Kohanim] lacking atonement, those [Kohanim] lacking priestly garments, and who did not sanctify their hands and feet and those who are intoxicated with wine and had overgrown hair. Some of them it says [the punishment of] death regarding them explicitly and some of them our Rabbis learned from the received tradition by verbal analogy and by juxtaposition.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+כל ישראל יש להם חלק לעולם הבא – even those who were convicted for death by the Jewish court because of their wickedness, they have a share in the World to Come. And the World to Come spoken of here is the World to Come after the Resurrection of the Dead, who would be destined to live and to stand with their bodies and souls living eternally, like the sun, and the moon and the stars, as is brought in the Gemara in this chapter (Sanhedrin 90b), the dead who are destined to live do not return to the dust. And in the World to Come, there is no eating or drinking, and even though it has a body and inner-body (i.e., membrum), but the Righteous sit and their crowns are on their heads and they enjoy the splendor of God’s presence. And because all Israel is not equivalent in this, but rather the great according to their greatness and the small before his smallness. Because of this, it is taught that they have a share [in the World to Come].
+האומר אין תחיית המתים מן התורה – In the Gemara (Sanhedrin 90a) it states, and so much why, as it is taught: he denied the Resurrection of the Dead. Therefore, he will not have a share in the Resurrection of the Dead. And from here, I prove that the World to Come that is mentioned in this Mishnah is not the world in which the souls are placed at this time, but rather, the world of the Resurrection of the Dead as I have mentioned.
+אפיקורוס – that despises the Sages and all the more despises the Torah itself.
+בספרים החיצונים – the books of the sectarians, such as the books of Aristotle the Greek and his colleagues. And included in this – a person who reads the chronicles of the heathen kings, “songs of sensuality” [=erotic poems], and “writings of desire” [=novels] that have no wisdom in them or purpose other than a waste of time alone.
+והלוחש על המכה – and with spitting alone that he has not share in the World to Come, for he does not mention the name of Heaven on the spitting (Sanhedrin 101a).
+וההוגה את השם – of four letters like it is written.
+
+Mishnah 2
+
+שלשה מלכים וארבעה הדיוטות – even though they were great men and Sages.
+אין להם חלק לעוה"ב – for their belief was not complete. And even though that Balaam was from the nations of the world, and it is taught [in Mishnah 1], "all Israel have a share in the world to come", because we hold that the righteous of the nations of the world have a share in the world to come, [the Mishnah] comes to teach us that Balaam was not from the righteous of the nations of the world.
+
+Mishnah 3
+
+שנאמר לא ידון רוחי באדם לא דין ולא רוח – for they do not stand in judgment and they have no spirit to live with the righteous that have a share.
+כורתי בריתי עלי זבח – for they made a covenant with God over sacrifice and peace offerings, as it is written (Exodus 24:5): “[He designated some young men among the Israelites,’ and they offered burnt offerings and [sacrificed bulls] as offerings of well-being [to the LORD],” and it is written (Exodus 24:8): “[Moses took the blood] and dashed it on the people and said, ‘This the blood of the covenant [that the LORD now makes with you concerning all these commands].’”
+אין עתידים לחזור – from the place where they were exiled. For we have said that Jeremiah brought them back and Josiah the son of Amon ruled over them, for not all of them came back, but rather part of them.
+
+Mishnah 4
+
+יצאו אנשים בני בליעל – children that do not rise up at the [time of the] Resurrection of the Dead. And those who are led astray are like those who lead astray.
+עד שיהיו מדיחים מאותה העיר – as it is written (Deuteronomy 13:14): “…and subverted the inhabitants of their town…,” but not the inhabitants of another town.
+ומאותו השבט – as it is written (Deuteronomy 13:14): “[that some scoundrels] from among you…” from the midst of that tribe itself.
+ועד שיודח רובה – of the city, as it is written (Deuteronomy 13:14): “of their town” – which implies the settlement of that city, which means the majority.
+הרי אלו כיחידים – as individuals who served idolatry and are judged with stoning and their property is spared.
+וצריכים – the men of the Apostate City.
+שני עדים והתראה לכל אחד ואחד – for they had increased the number of courts, and every person who was found to have worshipped idolatry with witnesses and warning, we separate them until they see if they are a majority of the city, we would bring them to the Great Jewish Court and complete their judgment there and kill them with the sword and their property would be lost. But if they did not find the majority of [the residents of] the city, we would judge them with stoning and their property would be spared.
+
+Mishnah 5
+
+החמרת והגמלת – a caravan of donkeys and of camels that were delayed in the city for thirty days, they are included in those who are the dwellers of their city.
+הרי אלו מצילין – If most of the people of the city were led astray and a minority were not led astray, and [a caravan of] ass- and camel-drivers which were not led astray overturned the minority to become a majority, they save [the city] – thus the property is spared, and [the sinners] are judged as individuals. And the same is true that [a caravan] may cause [a city] to be rendered as an Apostate City if they were subverted with them to form a majority, however, the tanna is searching for [scenarios of] acquittal. Furthermore, [the tanna considered] this [scenario] more decisive, as typically, a caravan of ass- and camel-drivers is not well disposed towards the people of the city to be led astray with them.
+
+Mishnah 6
+
+היתה רחובה חוצה לה – if the place of gathering the people of the city is outside of it, we bring them together into the city, for it is necessary to make for it a road inside it.
+רחוב – a large thoroughfare.
+הקדשות שבתוכה יפדו – that is to say, that they are not burned but the rquire redemption like the rest of the holy/dedicated objects.
+ותרומות ירקבו – In the Gemara (Sanhedrin 112b) we establish it concerning priest’s due in the hands of a Kohen, for it is the money of the Kohen and a prohibition of the Apostate City takes effect upon it. However, the priest’s due is not burned like the rest of its booty, for we do not denigrate it all that much. Therefore, it should decay/rot, and if the priest’s due is in the hands of an Israelite, it is the booty of “On High” (i.e., God) and should be given to a Kohen that is in another city.
+ומעשר שני – even though it is the money of an Israelite, for it is eaten by an Israelite, since it is called, “holy” (see Deuteronomy 26:13), it should not be burned, but rather hidden away.
+כליל לה' אלהיך – Rabbi Shimon said, we read [in our Mishnah] and we don’t read: “as it states, “every whit unto the LORD your God” (Deuteronomy 13:17).
+לא תיעשה גנות ופרדסים – that furthermore, completely, is implied.
+כמו שהיתה – with the settlement in houses.
+אבל נעשית היא גנות ופרדסים – And the Halakha is according to Rabbi Akiva.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+אלו הן הנחנקין. ממרא על פי בית דין – he rebels against the words of the Great Jewish court that was in the Chamber of the Hewn Stones.
+זוממי בת כהן – even though they come to make her liable for [the punishment] of burning [by drinking a molten-liquid], they are not judged other than through the death that they were making liable those who engaged in sexual intercourse with her, which is by strangulation, like the others who come upon a married woman, as it is written (Leviticus 21:9): “she shall be put to the fire,” she and not the person who engaged in sexual intercourse with her, and those who falsely testified [through scheming] against her, we derive from (Deuteronomy 19:19): “[You shall do to him] as he schemed to do to his fellow,” but not to his sister.
+ובועלה – the daughter of a Kohen when she is married, but an engaged one, he and her sexual partner [are punished] by stoning.
+שהמקלל לאחר מיתה חייב – as it is written (Leviticus 20:9): “he has insulted his father and his mother. [His bloodguilt is upon him].” And the extra verse is to include after death.
+והמכה לאחר מיתה פטור – for he is not liable until he makes in him a wound, but there is no wound after death.
+עד שיכניסנו לרשותו – as it is written (Exodus 21:16): “or if he be found in his hand”, and “his hand” means his domain.  And similarly, it says (Numbers 21:26): “and taken all his land out of his hand,…”
+וישתמש בו – usage that has the value of the equivalent of a Perutah/penny. And the first Tanna obligates him even with usage tha tis less than the equivalent of a penny. And the Halakha is according to the First Tanna.
+הגונב את בנו – the reason that the Rabbis exempt him, as it is written (Exodus 21:16): “or is still holding him,” and it is an extra verse, for it is written (Deuteronomy 24:7): “If a man is found [to have kidnapped a fellow Israelite…]”, to extrapolate from it, and exclude this one, who is  already in his power. And the Halakha is according to the Sages.
+רבי יהודה מחייב – as it is written (Deuteronomy 24:7): “of his brethren of the children of Israel” – “of his brethren”, to exclude slaves, “of the children of Israel” – if it had written “of Israel”, we would have excluded someone who is half a servant and half a free-man. Now that it is written, from “of the children of Israel”, this is another exclusion, and where there is a double exclusion it indicates an exemplification (see Bava Kamma 86b). But the Rabbis hold, that “of his brethren” does not come to exclude slaves, for they are “brothers” in the commandments. Rather, the words “the children of Israel” excludes slaves; “of [the children of Israel]” excludes someone who is half-slave and half a free-man (see Mishnah Eduyot, Chapter 1, Mishnah 13 and Mishnah Gittin 4:5 which deals specifically with the case of someone who is a half-slave and half a free-man). And the Halakha is according to the Sages. 
+
+Mishnah 2
+
+שלשה בתי דינין היו שם – In Jerusalem that Scripture is talking about (Deuteronomy 17:8): “you shall promptly repair [to the place that the LORD your God will have chosen…]”.
+אחד יושב על פתח הר הבית – it is the eastern gate that is inside from the חיל /the place within the fortification of the Temple, in front of the women’s court.
+ואחד יושב – above him, when they have passed the women’s court and come to the door of the Israelite court.
+ואחד בלשכת הגזית – which is built in the midst of the court, half of it in sanctified [area] and half of it in non-sacred [area].
+באים לזה שעל פתח הר הבית – this elder who taught in his city, and the Jewish court that was in his city disputed with him and the Written [Torah] requires him to go up to Jerusalem. They come – he and the Jewish court that is in his city to this Jewish court at the entrance of the Temple Mount, for they first make contact with him.
+תלמיד שהורה לעשות – a student who had not arrived at being an authorized teacher, and disputed with the Jewish court that was in his city and they came to the Great Jewish court and asked and he returned to his city and he taught as at first, he is exempt, as they don’t have to rely upon his teaching, and the Torah did not make liable other than someone who is distinguished and expert to the Jewish court, as we derive it (Deuteronomy 17:8): “If a case is too baffling for you…” with the distinguished one of the Jewish court, Scripture speaks.
+נמצא חומרו קולו – the stringency of the transgression that he committed and he taught, even though he had not yet arrived at being an authorized teacher, is added to the contempt of court (i.e., rebelliousness) that he disregarded the authority of the Supreme Court, and it became for him a leniency to exempt him from death, for if he had been an elder who had arrived at being an authorized teacher, and disregarded the authority of the Supreme Court, he would be liable to death.
+
+Mishnah 3
+
+האומר אין תפילין, וכו' פ טור – this is not instruction, for [it is a case of] “go, call the school of the Rabbi.”
+חמש טוטפות – there is instruction. For event though this matter [only comes] to add to the words of the Scribes, he is liable, for in the Midrash of the scribes, it is written,[ "לטטפת" /L’Totafat – as a frontlet (see Exodus 13:16); "לטטפת"/L’Totafat – as a frontlet] (see Deuteronomy 6:8) (the first two are written as singular words; the last one is a plural construction); "לטוטפת" /L’Totafot – as frontlets (see Deuteronomy 11:18), here we have four portions.
+
+Mishnah 4
+
+ולא בב"ד שביבנה – for they asked the Jewish court that was in the Chamber of the Hewn Stones, and they said to him and he returned to his city and delayed there for many days until the Great Sanhedrin was exiled to Yavneh, and afterwards, it taught as at first, they do not put him to death in Yavneh, even though the Great Sanhedrin was there, and even if the Temple still existed, since the Great Sanhedrin does not sit in its place in the Chamber of the Hewn Stones.
+
+Mishnah 5
+
+מה שלא שמע – what was not said in the prophecy to a single prophet in the world, and what was said to his fellow and not to him, and he heard it from his fellow and came and said what was related to him, both of these two are false prophets and their deaths are by strangulation, as it is written (Deuteronomy 18:20): “But any prophet who presumes to speak in My name [an oracle that I did not command him to utter…]” This is one who prophesizes something that he never heard, “that I did not command him to utter,” but his friend I commanded. The one who prophesizes what was not said to him and it was said to his fellow, and it is written (ibid.) “that prophet shall die.” And any death that is mentioned in the Torah undefined is not other than through strangulation.
+מיתתן בידי שמים – as it is written (Deuteronomy 18:19): “And if anybody fails to heed the words he speaks [in My name]…,” we call him “he does not heed,” and we call him “he should not proclaim” and we call him, “he himself does not heed My words,” all three are included, and it is written (ibid.): “I myself will call him to account,” by the hands of Heaven.
+
+Mishnah 6
+
+לרשות הבעל – such as the father who handed her over to the agents of the husband and still is still on the way, furthermore, we don’t call refer to her as “the house of her father.”
+לאותה מיתה – that they make the judged liable for.
+ובועלה – that is to say, all of those who those [men] who have sexual intercourse are judged like the death of the one (i.e., the woman) who had sexual intercourse, except for the case of a person who has sexual intercourse with the daughter of a Kohen – as she is [punished] by burning [by drinking a molten-liquid] and he [is punished] by strangulation.
\ No newline at end of file
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+Bartenura on Mishnah Sanhedrin
+ברטנורא על משנה סנהדרין
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Sanhedrin
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Sanhedrin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+דיני ממונות – that is admissions (according to Tractate Shevuot 6:1 – worth at least one Perutah) and loans.
+בשלשה – commoners/lay persons, for the Rabbis did not require three specialists, in order not to lock the door before loans, lest the borrower confess and specialists are not found to force him to court, but rather, or one [judge] would be a specialist or [all] three are commoners; but cases of theft and mayhem [require] three specialists, for [the word] אלהים/”God” (which means judges) is written in the section of the guardians in [the Torah portion] of “And these are the statutes” (Exodus, chapter 21 and beyond; specifically, the verses are: Exodus 22:6-8) , and from it we derive three specialists.
+נזק – [damage caused] by man or by a warned bull , who damaged him for which they pay complete damages.
+חצי נזק – an innocuous bull, who caused damage (and even though this is mayhem) , since it was necessary to teach in the Mishnah “double fines, and four and five-times payment, which he doesn’t pay like what he damages, when he pays more. The Tanna [our Mishnah] also taught half-damage in which he does not pay what he damaged, for he pays less. And since the Mishnah taught half-damage, it also taught [full] damages.
+ומוציא שם רע – “I did not find your daughter a virgin” (Deuteronomy 22:17); “and they shall fine him one hundred shekels of silver [and give it to the girl’s father for the man has defamed a virgin in Israel…]” (Deuteronomy 22:19).
+דיני נפשות – and if the matter was found to be true that she was unfaithful [to her husband] and they stoned her. And capital cases [are judged] by twenty-three, as seen further, and Halakha is according to the Sages.
+
+Mishnah 2
+
+מכות – forty stripes
+בשלשה – as it is written (Deuteronomy 25:1): “…and they go to law, and a decision is rendered.” The word ושפטום/and they go to law – [denotes] two, and there can never be an even-balanced court, so we add upon them another [judge], for we have three [judges].
+רבי ישמעאל אומר: בעשרים ושלשה – it comes [by a comparison of the word] רשע רשע –[found in two different places by analogy]. It is written here (Deuteronomy 25:1) “declared the one in the right and the other in the wrong”, and it is written there (Numbers 35:31): “[You may not accept a ransom for the life of a murderer] who is guilty of capital crime; [he must be put to death].”Just as there (i.e., in Numbers 35:31), with twenty-three [judges], so here (Deuteronomy 25:1) with twenty-three [judges].
+עיבור החודש – the Sanctification of the [New] Month, and since it was necessary [for the Mishnah] to teach the intercalation of the year (i.e., proclaiming a leap-year/inserting a second Adar), so too it taught the intercalation of a month (i.e., proclaiming a month just past one of thirty days).
+בשלשה מתחילין – to see if one is able to appoint a Jewish court on this. And if one of the three [judges] says that there is a need for the Jewish court to sit and investigate if it is necessary to intercalate the year because of the solstice, and the spring and the fruition, but two say that it is not necessary, for there is no doubt here and for sure it is not necessary to have a leap year, the individual is nullified in his minority [status]. Two [judges] who say to appoint a Jewish court and one [judge] says not to appoint [a Jewish court], we follow after the two [judges], and we add two other [judges] who will engage in give-and-take in the matter, and hence we have here five. If two [judges] say that we must intercalate [the year] and three [judges] say that it is not necessary, the two are nullified in their minority. [But if] two [judges] say that it is not necessary and three [judges] say that it is necessary, we follow after the majority, and add another two [judges] so that that there will be seven and we intercalate it [i.e., the year]. And the Gemara explains that these three, five and seven correspond to the Priestly Blessing, for there are three words in the first verse, and in the second, five [words] and in the third [verse] seven [words], and the Halakah is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 3
+
+סמיכת זקנים – on the head of a bullock over a matter that escaped the notice of the community. And there is in the implication of these things also the appointment of a judge, for the greatest one who is ordained, needs to combine with him two [others] when he wants to ordain a Sage in order in order that he will be called “Rabbi” and will adjudicate laws of fines. And we use the language of סמיכה / laying of hands/ordination because it is written (Numbers 27:23): “He laid his hands upon him [and commissioned him – as the LORD had spoken through Moses].” And not that one requires the ordaining with his hands upon him, but by name, as they call him “Rabbi.” But there is no ordination outside of the Land of Israel, but it is necessary that the one who ordains and the ordainee are all together in the Land of Israel, for then he will have permission to adjudicate the laws of fines, and even outside of the Land, for the [authority of the] Sanhedrin applies both in the Land [of Israel] and outside of the Land [of Israel], after they have been ordained in the Land [of Israel]. And Maimonides wrote that it appeared to him that since we no longer have men ordained by the mouth of other men [going back] until the time of Moses our Teacher, if all the Sages in the Land of Israel would each ordain one individual or many, it would be that they would be ordained and able to adjudicate the laws of fines and they would be able to ordain others. And this matter requires a verdict by a majority of one.
+ועריפת העגלה בשלשה – since it is written (Leviticus 4:15): “ The elders of the community [lay their hands upon the head of the bull before the LORD…”, the lowest [value] of [the word] זקנים/elders is two, and there cannot be an even-balanced court, they add upon them another “one,” so that there are three.
+רבי יהודה אומר: בחמשה – [The word] וסמכו/and they lay their hands [denotes] “two”, [and the word] זקני/elders [denotes] two, and there cannot be an even-balanced court, they add upon them another “one,” so that there are five, and the Halakha is according to Rabbi Yehuda.
+מצות חליצה בשלשה – As it is written (Deuteronomy 25:9): “the brother’s widow shall go up to him in the presence of the elders…” The word זקנים /elders [denotes] two , and there cannot be an even-handed court, they add upon them another “one,” which makes three. And the other two which they add on are not [added] other than to publicize the matter.
+מיאונין – A minor orphan girl whose mother or brothers married her off, with her knowledge, and may go free with her protest against a marriage to her husband [contracted during her minority], which must take place [with a Jewish court] of three [judges], and in the Tractate Yevamot, it is proved that a woman’s protest it is enough [that the protest is lodged] in front of two [judges].
+נטע רבעי – if he comes to redeem [them] by setting aside its monetary value, and similarly for the Second Tithe, where their value is not known, such as fruits that rotted and they do not have a known market rate.
+וההקדשות – One who comes to redeem them requires three [judges] to estimate [their value].
+הערכין המיטלטלין – For a person who said: “[I vow] the value of so-and-so upon myself”, and he lacks money to give according to the established price and he comes to give [the equivalent] in movable objects, requires three [judges] to estimate [the value] of those movables.
+אחד מהן כהן – that in valuations [of a person or animal dedicated to the Temple], a Kohen is written (Leviticus 27:12): “whatever assessment is set by the priest shall stand.”
+והקרקעות – and if he lacks movable [objects] and comes to give land, it requires ten individuals who will assess [the value of] the land, and one of them must be a Kohen, that it will be according the value that he must give.
+ואדם כיוצא בהן – and if he said, the value of so-and-so is upon me, that we appraise the how much worth he would have to be sold in the marketplace, and he gives its monetary value, and this also requires that there would be ten [individuals], and one of them a Kohen in this appraisal.
+
+Mishnah 4
+
+והרגת את האשה ואת הבהמה – that is an animal that copulates with a woman, which is compared by analogy to a woman. Just as a woman [is tried by a court] of twenty three, so is the animal [tried by a court of twenty-three.
+ואומר: "ואת הבהמה תהרוגו" – It is written concerning an animal that was copulated by a man. We have [thereby] learned/derived the animal that copulated with a woman and the animal that was copulated by a man.
+כמיתת הבעלים – that is to say, just as the owner is judged by [a court of] twenty-three [judges], if he was liable for the death penalty.
+כל הקודם להורגן זכה – when they killed a human being, and there is no need to bring them to be tried in a Jewish court.
+רבי עקיבא אומר: וכו' – It explains in the Gemara that there is a difference between the first teacher [of the Mishnah] and Rabbi Akiva. [Concerning] a snake – where the first Tanna [of the Mishnah] claims that its death is via a Jewish court of twenty-three [judges], but according to Rabbi Akiva, [the wolf], the lion, and the bear and the leopard and the hyena , their deaths [are administered] through [a Jewish court] of twenty-three [judges], but a snake, all who can kill it earliest, is [found] worthy, for it removes the one who causes damage from the world. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 5
+
+את השבט – the majority of a tribe that intentionally worshiped idolatry, they are not judged other than with a Jewish court of seventy one, as it is written (Deuteronomy 17:5): “You shall take the man or the woman [who did that wicked thing] out to the public place….”, You can take a man or a woman out to the public place, but you cannot take out a tribe to the public place (i.e., literally, “your gates”) other than with the large Jewish court [of seventy-one members].
+ולא את נביא השקר – The Rabbis learn/derive [by analogy from the double usage of the word] דבר דבר [from the case of] the rebellious elder [disregarding the decision of the Supreme Court]. It is written here (Deuteronomy 18:20): “[But any prophet] who presumes to speak [in My name an oracle that I did not command him to utter…],” and it is written regarding the rebellious elder (Deuteronomy 17:8): “If a case is too baffling for you to decide…” Just as the rebellious elder [is judged] in the Great Jewish court, as it is written, (Deuteronomy 17:8): “you shall promptly repair [to the place the LORD your God will have chosen], so also the false prophet [is to be tried] in the Great Jewish court.
+ולא את כהן גדול – For the Biblical verse states (Exodus 18:22): “…Have them bring every major dispute to you, [but let them decide every minor dispute themselves].” The matters for a great person, they should bring to you, and Moses was in place of [the court] of seventy-one.
+ואין מוציאין למלחמת הרשות – Every war except for the wars [against] the seven {Canaanite] natiosn and the war [against] Amalek, is called the optional (secular/political) war.
+אלא בבית דין של שבעים ואחד – as it is written (I Chronicles 27:34): “After Ahitophel were Jehoiada son of Benaiah [and Abiathar. The commander of the king’s army was Joab.” (In verse 33 is written:) “Ahitophel was a counselor to the king.” Jehoiada son of Benaiah is the Sanhedrin, for he was the greatest of them all and all of them were dragged after him. (The Bartenura or the Gemara – Sanhedrin 16b and see the Tosafot misquoted the verse).
+על העיר – Jerusalem, whose holiness is greater than the rest of the Land of Israel (see Mishnah Kelim, Chapter 1, Mishnah 6 and following).
+והעזרות – their holiness is greater than the holiness of Jerusalem and it is impossible to renew sanctity other than in the Jewish court of seventy-one, as it states in the Biblical verse (Exodus 25:9): “Exactly as I show you, etc. – so you shall make it,” for all generations. Just as the Tabernacle is holy through the mouth of Moses who is in place of the Great Sanhedrin, even for all generations, the addition of the city [of Jerusalem] and the courtyards – by the mouth of the Great Sanhedrin.
+ואין עושין סנהדראות לשבטים כו' – as we find with Moses who established Sanhedrins, for Moses stands in place of [the Great Sanhedrin] of seventy-one.
+ואין עושין עיר הנדחת – As it is written (Deuteronomy 17:5): “You shall take the man or the woman.” A man or a woman you take out to your gates (i.e., “the public place”), to the Jewish court that is in your city, but you do not take the entire city to your gates (i.e., “the public place”) other than to a special gate.
+בספר – [on the border] a city that separates between the Land of Israel and the heathen countries, as it is written, “among you” (Deuteronomy 17:2), but not from the border. And the reason of the verse is, lest the heathens hear and come and lay waste/destroy the Land of Israel; therefore, we do not leave eternal mound of ruins according to the statute of the apostate city, but we only kill all of its inhabitants.
+ולא שלשה – [but not three] towns, the apostate city with one Jewish court and in one place. That is to say, each is near to the other, but with two or three places we do it.
+
+Mishnah 6
+
+ומשה על גביהן הרי שבעים ואחד – for the Biblical verse states (Numbers 11:17): “they shall bear [the burden of the people] with you, [and you shall not bear it alone],” and they will be with you.”
+רבי יהודה אומר: שבעים – Who expounds on the word אתך/with you, that are similar to you, and not that you will sit with them in judgement. But the Halakha does not follow Rabbi Yehuda.
+עדה שופטת – ten who make liable/guilty
+עדה מצלת – ten who acquit, and learn from this that there needs to be twenty for if they divided it, there would be ten making liable and ten acquitting.
+הטייתך לרעה על פי שנים – This is how the verse (Exodus 23:2) should be read: “You shall neither side with the mighty/multitude to do wrong” – to make guilty via a [majority of] one , so that there would be more than those who acquit; “but to pervert it in favor of the mighty” – with two, even for evil, so that there would be two more declaring guilty than those who acquit. Therefore, perforce, we require twenty-three [judges], for less than ten [judges] who acquit =, we don’t have to say, for it it is written (Numbers 35:25): “And the assembly shall protect (the manslayer from the blood avenger),” and further, we do not find that “guilt” is less than twelve.
+ואין בית דין שקול – We don’t make pairs in Jewish courts, for it they would split tdown the middle, it would be half and half – and we would not find giving a verdict according to the majority of votes by a majority of one for good; hence, we add to them one other [judge] so that there would be twenty-three.
+מאה ועשרים – The Gemara explains that twenty-three judges is a Small Sanhedrin. And three rows of twenty-three apiece sit before them, for if there was a need increase [the number of] judges, they would add from them, and there would be ten idle individuals [available]. These ten individuals are idle from all work and always sit in the House of Study. And two scribes [are available] who write the words of those who acquit and those who find guilty. And two men who announce the order of proceedings, sextons of the Jewish court who flog the guilty and invite the opponents in court, the two opponents [themselves], and two witnesses and two conspiring witnesses and two witnesses who find the previous witnesses to be conspiring, and two treasurers/managers [of the charity], and a third to distribute the tzedakah/charity, since charity is collected by two and distributed by a third, and an artisan doctor [whose task it is] to draw blood, and a scribe, and a teacher of children which [all together] equals one-hundred and twenty.
+מאתים ושלשים כדי שרי עשרות – since that is twenty three groups of ten, whereby each judge would be the prince of ten, for less than the princes of ten, we would not find rulership. But the Halakha does not follow Rabbi Nehemiah.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כהן גדול. אינו יוצא אחר המטה – Perhaps he would come to touch [the corpse] in the midst of his troubles. And the All-Merciful One said (Leviticus 21:11): “He shall not go where there is any dead body.”
+הן נכסין והוא נגלה – since those who carry the bier are covered from the entrance to a group of buildings/alleyway that is to say, when they left him; he was revealed and went inside within, but all the while that they were revealed and appeared in the alleyway, he was covered from them and did not enter into their midst.
+ויוצא עמהן עד פתח העיר – that in the city were found alleyways and he can cover himself from them, but outside of the city, there is no recognition.
+שנאמר: "ומן המקדש לא יצא" – Rabbi Yehuda expounds [on the verse – Leviticus 21:12]: “He shall not go outside the sanctuary,” at all. And Rabbi Meir expounds that he shall not leave from his holiness, that is, he should be careful that he not come in contact [with the bier] and within the city there are alleys where there is recognition and he is careful. And the Halakha is according to Rabbi Yehuda.
+וכשהוא מנם את אחרים – that is of a dead person that is not his (family), everyone admits that he is able to go and not go to the trouble that he won’t come in contact [with the bier]. And when they return from the graves and stand in a line to comfort the mourners and all the people pass one after another and comfort the mourner who stands at his standing post [to receive the consolation of the others in attendance] , and everyone says to him: “May you be comforted from Heaven.”
+הממונה – he is the deputy [High Priest] , who is appointed to serve in place of the High Priest, lest something occur to him that would make the High Priest unfit for service on Yom Kippur.
+והממונה מנצעו – who walks to the right of the High Priest and all the people are to his left, so that the High Priest is in the middle.
+אנו כפרתך – though us you will be forgiven – you and we under you for all that is appropriate to come upon you.
+וכשמברין אותו – for a mourner is forbidden to eat the first meal of his own [possessions], but his relatives and loved ones/friends feed him.
+מסובין על הארץ – they distress themselves and mourn in his grief/pain.
+והוא מיסב – with honor on his bench.
+
+Mishnah 2
+
+המלך לא דן ולא דנין אותו – and specifically the kings of Israel who do not listen to the words of the Sages. But a king from the kings of the House of David, [serve as] judges and we judge him, as it says (Jeremiah 21:12): “O House of David, thus said the LORD: Render just verdicts morning by morning…”
+אין שומעין לו – since a king who has forgone the honor due to oneself, his honor is not remitted and it is a disgrace to him that he should loosen his shoe and she should spit in his face. And whomever is not someone who should undergo the ceremony of removing the shoe, she also is not someone who should undergo levirate marriage, and such is the Halakha.
+מלך נושא אלמנתו של מלך – And the halakha is according to Rabbi Yehuda in this.
+
+Mishnah 3
+
+אינו יוצא מפתח פלטרין שלו – for it is a disgrace for the king to show his grief before the people.
+לפייס את העם – in order that they should know that it was not at the David’s advice that Joab should kill Avner [son of Ner, the military commander of Saul] (See 2 Samuel 3:37). And the Halakha is not according to Rabbi Yehuda.
+דרגש – bed
+
+Mishnah 4
+
+למלחמת הרשות – The wars of the rest of the nations, except for the war vs. Amalek and the War of the seven [Canaanite] nations.
+ופורץ – the fence of others
+לעשות לו דרך – to go to his vineyard and to his field
+אין ממחין בידו – we don’t prevent him
+חלק בראש – he chooses the best portion first and takes one half of all the spoil.
+אלא שמונה עשרה – for David had had six wives as the prophet [Nathan] said to him (2 Samuel 12:8): “[I gave you your master’s house and possession of your master’s wives; and I gave you the House of Israel and Judah] and if that were not enough, I would give you twice as much more.” The first mention of כהנה – is six and the latter [mention of] כהנה – is [another] six, that makes eighteen [wives].
+מרבה הוא לו – More than eighteen. And there three disputations in this matter. The first Tanna/teacher holds that he marries eighteen, and even if they are loose in moral conduct, but more than eighteen he should not marry even if they are valid, for that is the decree of the Biblical verse. Rabbi Yehuda holds that he marries eighteen and even if they are loose in moral conduct, but more than eighteen who are loose in moral conduct, he should not marry, but if they are valid and worthy, he may marry as many as he wishes. And he disagrees with the first Tanna in one matter. Rabbi Shimon states that even one [wife] who is loose in moral conduct, he should not marry, but valid and worthy [wives], he cannot marry more than eighteen. And he disagrees with the first Tanna in one matter and with Rabbi Yehuda in two matters. And the Halakha is according to the first Tanna.
+אלא כדי מרכבתו – and specifically idle horses to give him comfort and to increase the mass of horses, is prohibited. But, in order that his chariots and horsemen can fight his enemies, it is permitted.
+אספניא – the salary of the soldiers who come in and go out with him throughout the year.
+וכותב לו ס"ת לשמו – besides the Torah scroll that every Jewish person is required to have with him, and it is placed in his storehouse. And the Torah scroll that he writes for himself when he is King always enters and goes out with him.
+מיסב – on the table
+
+Mishnah 5
+
+כשהוא מסתפר – when he shaves the hair of his head
+
+Chapter 3
+
+
+
+Mishnah 1
+
+זה בורר לו אחד – One of the litigants selects for himself one judge for adjudicate for him and change his verdict to innocence. And similarly, the second [litigant] chooses for himself a judge, and two of the litigants together choose another third judge, and through this, a faithful and truthful judgment will result, for both litigants will listen the judgment and they will say that truth was adjudicated for us. For the guilty party will hold: “Behold, on my own, I chose the one, and if he is able to change the verdict to innocence, he would change it. And the third judge on his own is willing to change the verdict to innocence for both of them , because both of them (i.e., the litigants) chose him.
+וחכמים אומרים: שני הדיינים בוררים להם אחד – without the knowledge of the litigants, in order that the heart of the third judge would not lean towards one of them. And the Halakha is according to the Sages.
+זה פוסל דיינו של זה – He can say, I will not judge before the Jewish court that you have selected
+בזמן שהביא עליהן ראיה – for this one brings evidence on one judge that he selected to invalidate him.
+אבל אם הם כשרים ומומחים – This is how it should be understood: But if they were worthy in that they are neither relatives nor invalid, even though they sit on street corners, they became like specialists and he cannot invalidate them. The Halakhic decision on this is that when the litigants accepted who would judge them, whether for an individual or for the public, and he made a legal decision for them, his judgment is law and they cannot reverse his judgment even though he is not a specialist recognized by the public, and if it is known that he erred, if it is something from the Mishnah that he erred in or something explicitly written in the Gemara, they revoke the matter and re-judge it according to Halakha. But if it is impossible to revoke the matter such as the case that the person who took the money illegally went abroad, the judge is exempt form payment after they had accepted him [as judge] over them, for even though he caused for damage [to be done], he did not intend to cause damage. And if he had erred in his weighing between opposing views, and this is a matter that the Tannaim or Amoraim or Gaonim disputed about, but the general practice is like one off them, and the judge adjudicated like according to the words of that Gaon whose opinion was not like the general practice, if he did not engage in give and take by hand, he should retract the judgment, but if it is impossible to retract, he should pay from his own estate, and if he engaged in give-and-take by hand , what is done is done and he should pay from his own estate. But a judge whom the litigants did not accept but stood up on his own [to be a judge] or a king appointed him or some of the elders of the community appointed him, if he is not a specialist recognized by the public, even though he received permission from the Exilarch his judgments are not law, whether he erred or whether he did not err. And he is not amongst the judges but rather amongst those who act by force, and each one of the litigants if he wants, he reverses the decision and the judgment returns before the Jewish court. And if he erred and did not engage in give-and-take by hand, the judgment should be reversed, and if it is impossible to reverse it, he should pay from his estate according to the law of all who cause damage, and if he engaged in give-and-take by hand he should pay from his estate and return from what the litigant gave him which was not according to Halakha. But specialist recognized by the public whom the litigants accepted or that he received permission [to judge] from the Exilarch even though the litigants did not accept him, for such he is a specialist, if he erred in a matter whether from the Mishnah or from making a decision after weighing between opposing views, and it is impossible to reverse the decision, he is exempt from making payment. And a specialist who received permission from the Exilarch must force the litigants before him that they will adjudicate before him, whether they wanted to or did not want to, whether in the land of Israel or outside the land of Israel. And whomever received permission from the Nasi in the land of Israel cannot force the litigants other than only in the land of Israel. And he who is a specialist, is one who learned the Written Torah and the Oral Torah and knows how to think, to make analogies and to understand a thing from the midst of another thing (and he is called a specialist). And when he is recognized and known and his character/substance has gone out [and become known] among the men of his generation, he is called an expert recognized by the public, and he may judge singularly (i.e., alone) and even if he did not receive permission from the Exilarch.
+זה פוסל עדיו של זה – This is a dispute between Rabbi Meir and the Rabbis which is maintained in the Gemara, for when a litigant said: “I have two sets of witnesses in the manner” and he brings the first set and the opposing litigant stands with one another [person] and says, they are invalid, Rabbi Meir states he and another [person] may invalidate them, and he is not an interested witness, for he said that he has another set [of witnesses], but if he requested and did not find [them] he loses. And the Rabbis think that even though he said at first: “I have two sets of witnesses,” he can retract and say “I do not have ought of these, and the person who comes to invalidate them is an interested witness but they are not invalidated by his mouth. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+נאמן עלי אבא – to be a judge. Even though he is ineligible from the Torah to judge me neither for acquittal nor for guilt, as we derive it from (Deuteronomy 24:16): “Parents shall not e put to death for children [nor children be put to death for parents: a person shall be put to death for his own crime].”
+נאמנים עלי שלשה רועי בקר – to judge, for if it were for giving testimony, shepherds of cattle are valid.
+רבי מאיר אומר: יכול לחזור בו – even after the final decision has been rendered, after the judge has received and the testimony and declared that so-and-so, you are innocent/acquitted.
+אינו יכול לחזור בו – after the final decision has been rendered alone, that the Rabbis dispute the [opinion of] Rabbi Meir, for prior to the final decision being rendered,, the Sages agree with Rabbi Meir that he can retract. And also if they acquired [something] from his hand, when he receives the testimony of a certain person or the judgment of a certain person, even prior to rendering a final decision, he cannot retract, because there is nothing after an affirmation/acquisition (by handing over an object from one to the other contracting parties). And this is the Halakha.
+דור לי בחיי ראשך – Let us make a vow by the life of your head and I will give you what you demand/claim, and you do not have to say: “You are remitted for what I have that is with you.” And he makes a vow or acquires it from his hand, even though he had not yet taken a vow, he may not retract, according to the words of the Sages. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+ואלו הן הפסולים – to judge or to testify [as witnesses].
+המשחק בקוביא – is ineligible for testimony because he does not engage in the welfare of the world. For it is forbidden for a person that he should engage himself other than in [the study of] Torah and deeds of lovingkindness, or in business and crafts or work which have [as its purpose] the welfare of the world.
+ומלוה בריבית – both the borrower and the lender are ineligible, and we hold that both the lender and the borrower violate a negative commandment.
+ומפריחי יונים – there are those who explain this – as one of a kind of game/competition: “If yuour dove will come before my dove, I will give you such and such.” And there those who explain this as one who raises doves who know how to bring [other] doves to the house of its master against their will. And there is in this theft because of the ways of peace, but not complete theft.
+וסוחרי שביעית – who do business with seventh year produce, and the Torah stated: (Leviticus 25:6): “But you may eat whatever the land during its sabbath will produce...,” but not for business.
+רבי שמעון אומר: – In the Gemara, it explains this matter of Rabbi Shimon as such: At first, they would call them “people who collect seventh-year produce for themselves,” who were ineligible for testimony, just like those who engaged in the business of seventh-year produce.
+משרבו האנסין – those who request portions of the King – such and such Korim of grain in each year. And they needed to gather the grain of the seventh year to pay off from it the portions of the king. And they went back to call only those who do business with grain of the seventh year are ineligible [to serve testify] but those who collect grain of the seventh year to give to the king are valid for testimony, and since they don’t collect it to store for themselves. But with regard to Halakhic decision-making, whomever transgressed a sin which makes him liable for death by the Jewish court or extirpation or flogging, is ineligible for testimony. And those liable for death are called רשע/wicked, as it is written (Numbers 35:31): “[You shall not accept a ransom for the life of a person] who is guilty of a capital crime; [he must be put to death].” And regarding those who are liable for flogging, it is written (Deuteronomy 25:2): “And if the guilty one is to be flogged…” And the Torah stated (Exodus 23:10): “You shall not join hands with the guilty to act as a malicious witness.” And the Rabbis expound on “You shall not join guilty hands.” And if he is flogged, he returns to his validity [as a witness], as it is written (Deuteronomy 25:3): “Your brother be degraded before your eyes.” Since he was flogged, he is like your brother. And if he took money, not according to the law, even though he is not liable by it for death or flogging, he ineligible for testimony, such as a thief and a robber and one who lends at interest. But if he took monies which have a Rabbinical prohibition, he is Rabbinically ineligible for testimony, such as those who are dove-racers (i.e., pigeon-racers), and an extortioner who gave money and took an object that the owners did not want to sell, and the which the tax-collectors and the customs collectors , who took it for themselves, and those who receive tzedakah in public from the heathens, these and those like them are Rabbinically ineligible for testimony. And their testimony is not nullified until they announce about them and make them public knowledge. But those who are ineligible to testify from the Torah do not require announcement, and all who are ineligible to testify whether from the Torah or from their words (i.e., the Rabbis), if it is known from their affairs that they completely repented and the monies that they took illegally were returned and that they made a fence and a partition (i.e., a guard against transgressing the law) for themselves in that matter where they had sinned so that they would not add to do this any further; behold, these returned to the validity [for testimony]. But those who are dice players, even though there is now theft, even from their words (i.e., the Rabbis), they are ineligible for testimony, because they do not engage in the welfare of the world and lack the fear of heaven. And especially because they have no work or craft other than this, according to the words of Rabbi Yehuda. And this is the Halakha. And when is their return? When they break their dice and accept upon themselves that even for free they should not do this.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+שושבינו – this friend from the days of his wedding, he is ineligible to him all the days of the wedding [week].
+לא נחשדו ישראל על כך – to testify falsehoods because of enmity and love. And such is the Halakha. And especially in testimony, the Rabbis dispute this, but by law, the Rabbis admit that he is ineligible to judge, for if he would be merciful to him, he would not be to see him as guilty; and it he hates him, he would not be able to reverse his ruling to make him innocent.
+
+Mishnah 6
+
+ומאיימין עליהם – we inform them that those who hire false witnesses despise them themselves and we call them “wicked,” as it is written concerning Naboth [and his vineyard] (I Kings 21:10): “And seat two scoundrels opposite him and let them testify against him: [You have reviled God and king!]...,” for the advisers of the king who were advisers who had been hired, we call them, “scoundrels.”
+הוא אמר לי – the borrower said to me
+לא אמר כלום – that a person does when he says “so-and-so loaned me” in order that people should not consider him rich.
+הודה לו – for both of them were in our presence and to admit to him tha thtey they had the intention, to be for him witnesses in this matter.
+אפילו שנים מזכין או מחייבים ואחד אומר איני יודע יוסיפו הדיינים – and even though that if he had disputed them, he would be nullified in his minority. For when he said, “I don’t know,” it is like he had not sat in judgment; it was found that the judgment was with two and we require three.
+
+Mishnah 7
+
+היו מכניסין אותן – to the litigants. For after they had heard their claims, they would remove them to the outside, in order that they could engage in give-and-take on the matter and the litigants would not [be able to] hear who declares whom guilty and whom innocent.
+
+Mishnah 8
+
+הבא ראיה – document of innocence/acquittal
+הרי זה אינו כלום – For behold he said, “I don’t have it.” And we suspect that lest it is forged or he hired false witnesses.
+אמר רבן שמעון בן גמליאל – But the Halakha is not according to Rabban Shimon ben Gamaliel.
+קרבו פלוני ופלוני והעידוני – In this, even Rabban Shimon ben Gamaliel admits, that since he had known about them and said “I don’t have it.” He is definitively a liar. But the person who claims that he has witnesses or proof abroad, we don’t listen to him to delay the execution of capital punishment until he sends [for the materials that are] abroad. But we decide the law according to what we see from him right now. And when he brings witnesses or proof, we overturn the verdict and return and judge according to the witnesses or the proof that he brought.
+אפונדתו – girding, wearing apparel for travelling; and there are those who explain it as clothing that is close to his skin.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+אחד דיני ממונות ואחד דיני נפשות – And regarding capital cases, it is written (Deuteronomy 13:15): “ You shall investigate and inquire [and interrogate thoroughly]…,” and this is the law of the Torah. But the Sages said that we do not lengthen in investigations and inquiries in monetary cases so that we don’t shut the door before borrowers, other than if the Jewish court saw that the proceedings in court which bear evidences of fraudulent claims or statements (see Sanhedrin 32a). For investigations and inquiries are the question in its own accord, such as: “how much [money] did you lend him?” and “when did you lend him?” and “for what purpose did you lend him?,” and “in what place did you lend him?” But there is another type of question which is called examination and it is not related to the matter, such when they ask him: “What was he wearing? Black utensils or what utensils? Was he standing or sitting at the time you lent him?
+פותחים – the give-and-take of the judgment case, whether for acquittal or for guilt.
+מחזירין – they reverse the decision after they have completed the deliberations and knew that they had erred.
+ואין הכל מלמדין חובה – that if one of he students said: “I am able to argue about him that he is guilty,” we do not listen to him.
+דנים ביום וגומרין בלילה – As it is written (Exodus 18:22): “Let them judge the people at all times…” and it is written (Deuteronomy 21:16): “When (i.e., “on the day”) he wills the property to his sons, [he may not treat as first-born the son of the loved one in regard of the son of the unloved one who was older].” In what manner? The daytime is the beginning of the proceedings and the night time is the conclusion of the judgment.
+דנין ביום וגומרין ביום – As it is written (Numbers 25:4): “[The LORD said to Moses, ‘Take all the ringleaders] and have them publicly impaled before the LORD (i.e., during the sunlight), [so that the LORD’s wrath may turn away from Israel.’]”
+גומרים בו ביום בין לזכות בין לחובה – As Scripture states (Isaiah 1:21): “[Alas, she has become a harlot, the faithful city] that was filled with justice, where righteousness dwelt – [but now murderers].”
+לפיכך אין דנים לא בערב שבת – as it will be found that the completion of the legal proceedings will be on Shabbat [proper] and to delay it until after Shabbat is impossible because of the delay in executing judgment [is illegal], and to judge him on that [selfsame] day is impossible, for the four forms of capital punishment do not override the Sabbath, as it says (Exodus 35:3): “You shall kindle no fire throughout your settlements on the sabbath day,” it taught regarding those who were liable for burning, that we do not burn them on the Sabbath, and this same law applies to the other forms of capital punishment.
+
+Mishnah 2
+
+מן הצד – from the smallest in wisdom who were sitting on the side, as Scripture states (Exodus 23:2): “…you shall not give perverse testimony/"לא תענה על-רב" in a dispute…” It is written as "רב" [even though in the fuller written version it is pronounced as "ריב" ) – meaning do not pervert testimony of the expert assessor at court to whom questions of law are referred/the distinguished instructing judge and pervert his words, therefore, we do not listen to his words other than at the conclusion [of the proceedings].
+הכל כשרים לדון – and even a convert [may judge monetary cases], and he whose mother is from Israel, and an illegitimate person/Mamzer is also fit to judge monetary cases.
+ואין הכל כשרים לדון דיני נפשות – As it is written (Exodus 18:22): “…Make it easier for yourself by letting them share the burden with you,” those that are similar to you. Just as Moses our teacher is of distinguished birth/legitimate descent, so to the Jewish court must be of distinguished birth/legitimate descent.
+
+Mishnah 3
+
+כחצי גורן עגולה כדי שיהו רואים זה את זה – As Scripture states (Song of Songs 7:3): “Your navel is like a round goblet…” [The words] "שררך אגן"/”your navel is like” – refers to the Sanhedrin which sits in the navel of the world and defends the entire world, and it is similar to a goblet, as they sit in a circle like a half-moon. The Aramaic translation of ירח/moon is סיהרא /moonlight. But in a complete circle they do not sit because the litigants and the witnesses need to enter and to speak in the presence of everyone.
+רבי יהודה אומר: שלשה היו – in order that there would be two witnesses for those who acquit and two witnesses for those who declare guilty.
+
+Mishnah 4
+
+ושלש שורות – and each row [consists] of twenty-three Sages, lest the judges should dispute and there would be a majority of those who declare guilty and a minority who acquit, and giving a verdict according to the majority of votes for evil cannot be by one, as it is written (Exodus 23:2): “You shall neither side with the mighty to do wrong…,” and you need to add two [judges] at a time, until [one reaches] seventy-one [total judges], for at no time does one add on to the [number of] judges to be more than seventy-one; therefore, one must place before them forty-eight to complete [the number] of seventy-one, and it is not the way of the world to make the rows of the students greater than that of the judges. Therefore, we make three rows.
+וכל אחד מכיר את מקומו – according to the order of their wisdom we place them [in seats]; therefore, each one must know his place.
+הוצרכו לסמוך – for example, if one of the judges died.
+ולא היה יושב במקומו של ראשון – the one who was chosen from the community does not sit in the place of the first [judge], ut rather in the place that is appropriate for him at the end of the third row, for the least of the students who are in the row are greater than the best of the community.
+
+Mishnah 5
+
+מאיימין על העדים – that they will not testify falsely
+מאומד – that the opinion inclines that it is so.
+דיני ממונות – if he testified to obligate this one for money which is not according to the law, we cause him return it (i.e., the money) and he is forgiven.
+לפיכך נברא יחידי – to show you that from one person the fulness of the world is settled [by humans].
+רשויות הרבה – There are many gods and each one created his own [world].
+מה לנו ולצרה הזאת – to put our heads in this worrisome activity, and even on the truth.
+והלא כבר נאמר הוא עד – and you are obligated to state what you have seen.
+ושמא תאמרו מה לנו לחוב – to become liable for the blood of this one. It is more pleasant for us to stand without having to tell.
+הרי הוא אומר ובאבוד רשעים רנה – and if he is wicked, there is no further transgression at all.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+היו בודקין אותו – After they had forewarned them, they would examine/investigate them in seven examinations, corresponding to seven expressions, as it is said in the Bible regarding those liable to the death penalty at the hands of the Jewish court (Deuteronomy 13:15): “You shall investigate and inquire and interrogate thoroughly…” These are three (i.e.ודרשת וחקרת ושאלת היטב ) But, [the word] "ושאלת" (you shall interrogate) is not part of the number for from it, we learned "בדיקות" /cross-examinations of witnesses as to minor circumstances. But in another place, He (i.e., God) says (Deuteronomy 17:4): “And you have been informed or have learned of it, then you shall make a thorough inquiry…” There are two others [here] – hence you have five. And in another place, He (I.e., God) says (Deuteronomy 19:18): “And the magistrates shall make a thorough investigation…” [which are] two more, hence you have seven.
+באיזה שבוע – of the Jubilee
+באיזה שנה – of the week (i.e., the seven year cycle)
+באיזה יום – of that week
+באיזו שעה – of the day, for all seven cross-examinations [referring to date, time and place] bring them into the refutation/conviction of [false] witnesses by proving an alibi, and lest there are no witnesses to prove them to be false for the entire day, but there are witnesses to prove them as false for that hour.
+רבי יוסי אומר – There is no need other than three forms of cross-examination: on which day, at which hour and in which place. But the Halakha is not according to Rabbi Yosi, but even if the witnesses stated that x killed y yesterday, we examine him with seven cross-examinations to unbalance their minds so that they will admit that there is a disqualification in their testimony.
+מכירין אתם אותו – the murdered individual. Perhaps he was a heathen. But this is not from the cross-examinations that will lead to the conviction of false witnesses, but like the other examinations which are not designed other than to prove contradiction of testimony lest one does not state like the words of his fellow, and [hence] he and them will be exempt.
+את מי עבד – Pe’or (i.e., the Moabite deity) or Mercurius (i.e., the name of the Roman divinity, identified with the Greek Hermes).
+ובמה עבד – slaughtering [of a sacrifice) or prostration [for prayer].
+
+Mishnah 2
+
+בן זכאי – Rabban Yohanan ben Zakkai. And at that time, he was a student who judged in the presence of his teacher; therefore, they call him “Ben Zakkai.”
+בעוקצי תאנה – that they were testifying about him that he killed him underneath the fig-tree, and Ben-Zakkai examined, whether its peduncles were thin or thick. The עוקץ /peduncle of fruits is the tail of the fruit where it is attached to the tree.
+אמר אחד איני יודע עדותן בטלה – for you cannot further prove them to be false/plotting witnesses with that cross-examination, and all the while that you are not able to fulfill the teaching of false witnesses with one of the witnesses, their testimony is invalid, and even if they are one hundred [witnesses], for witnesses are not made false until all of them are proved to be false/plotting [witnesses].
+בדיקות – even if all of them said that we do not know, the command of false/plotting witnesses is worthy to be upheld, since false witnesses is not dependent upon anything other than to say” “You wiere with us at that particular hour in a particular place.”
+עדותן בטלה – all of their testimony is invalid [that is in the Gemara] and he and they are exempt.
+
+Mishnah 3
+
+שזה ידע בעיבורו של חודש – The person who said “on the second” knew that the previous month was full, and the first day of the month which is the thirtieth day, was from the previous month. And specifically, until the middle of the month, but from the middle of the month onward, their testimony is invalid, for there is a presumption that half the month doesn’t pass until the entire work would kknow when the Jewish court had sanctified the month.
+רבי יהודה אומר קיימת – a person must labor that he will miscalculate so much.
+חמה במזרח – from the place of the rising of the sun until the middle of the firmament is called, “east,” and from the middle of the firmament until the place where it sets is called, “west.”
+
+Mishnah 4
+
+נמצאו דבריהם מכוונים – and from now, they must engage in “give-and-take” in the matter.
+פותחין בזכות – If you did not transgress, do not be fearful
+אמר אחד מן העדים יש לי ללמד עליו זכות – even for acquittal, and all the more so, for guilty, we silence him, as it is written (Numbers 35:30): “…the testimony of a single witness against a person shall not suffice [for a sentence of death],” whether for acquittal or for guilt.
+אחד מן התלמידים – who are sitting before the judges [saying]: “I am able to teach concerning him [his] guilt.”
+משתקין אותו – As it is written (Numbers 35:30): “”…the testimony of a single witness against a person shall not suffice for a sentence of death,” for death he may not respond, but for acquittal, he may respond.
+אינו יורד משם כל היום – and even if there is nothing substantive in his words, but if if there is something of substance in his words, he never goes down [from the witness stand].
+
+Mishnah 5
+
+מעבירין אותו למחר – postpone the judgement until the morrow because of the reserving of the verdict for the next morning.
+שנים עשר מחייבין ואחד עשר מזכין – but being inclined for evil is lacking, therefore, they add judges.
+ואפילו שנים ועשרים חזכין או מחייבין ואחד אומר איני יודע יוסי פיו הדיינים – and this one that said, “I don’t know,” is like he doesn’t exist, and we do not judge capital cases either for acquittal or for guilt with less than twenty-three [judges].
+שנים שנים – if these two that they added were divided [in their opinions], this one towards here and other towards there, and still there is no being inclined – neither to the good by a majority of one or to evil by a majority of two, one needs to add another two [judges] and similarly until seventy-one.
+עד שיראה אחד מן המחייבים דברי המזכין – for there would be an inclination/leaning towards the good by a majority of one, and the same law applies if one those who would acquit would see the words of those who declare guilty. And at the time of the conclusion of legal proceedings, we establish that even one who taught for acquittal may [change his opinion] to teach for guilt. And this particular one who did not teach or until one of those [advocating] for acquittal the would see the words of those [advocating] for guilt, for he who taught for acquittal would retract.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+נגמר הדין. חוץ לבית בין – far from the Jewish court, perhaps all the while that they bring him to the House of Stoning, they will find him for acquittal and he will be freed.
+והסודרין בידו – to wave, and it is a sign to return him.
+ובלבד שיהא ממש בדבריו – but if there is no substance in his words, the first and second time alone they return him, perhaps as a result out of fright he declared that he had nothing to say (i.e., he was intimidated), and perhaps his mind became clearer and he would remember his pleas; more than this, we don’t return him, and we transmit to him two Sages who would investigate if there is substance to this words, and then they would return him four or five times.
+ופלוני ופלוני עדיו – that he transgressed such-a-sin on a certain day at a particular time and in a certain place; perhaps there are those who would refute them as false witnesses.
+
+Mishnah 2
+
+היה רחוק מבית הסקילה – since near to the House of Stoning, lest his mind would become unbalanced and he would be unable to confess.
+תן לו תודה – and even though a person is not killed by his own [admission], the killing of Achan (Joshua 7:19-20) was a special dispensation (i.e., a decision under an emergency).
+וכזאת וכזאת עשיתי – In the Gemara (Sanhedrin 47b) it explains that he committed a religious sacrilege with the devoted objects in the days of Moses.
+שהוא מזומם – that his witnesses were plotting/scheming witnesses (i.e., false witnesses).
+לנקות את עצמן – from creation and they will discredit the judges and the witnesses. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+מפשיטין את בגדיו – as it is written (Leviticus 24:14): “[Take the blasphemer outside the camp; and for all who r within hearing lay their hands upon his head,] and let the whole community stone him,” but not his clothing.
+מכסין אוצו מלפניו – one limb that is to say, a bit from him from the front, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+היה גבוה שתי קומות – and we throw him down from there to the ground.
+הופכו על מתניו – for when he is lying on his back, it is more reprehensible.
+מגדף – because he blasphemes God.
+ועובד עבודה זרה – he is also a blasphemer, as it is written (Numbers 15:30): “But the person, [be he citizen or stranger] who acts defiantly reviles the LORD…” and this portion speaks of idolatry.
+ואין דנין שנים ביום אחד – in one Jewish court, because it is not able to restore each of one of them to their innocence, but the hanging of these women was a special dispensation, and we don’t learn from it. And the Halakha is not according to Rabbi Eliezer.
+משקיעין – wedged in.
+והעץ יוצא ממנו – like a peg that would come out from the beam near its top.
+ומקיף – supports this near, like to take Terumah out of a mass which is not in a close neighborhood of those products which are to be redeemed (Talmud Eruvin 32a).
+ותולין אותו – by his hands.
+הקורה מוטה על הכותל – it was not wedged into the ground but one head is on the ground and one head leans and is supported on the wall, and the reason of Rabbi Yosi is because the tree is that he is hung upon is buried with him, for the Torah said (Deuteronomy 21:23): “[You must not let his corpse remain on the stake overnight,] but must bury him the same day…,” he who is not requiring anything other than burial, we exclude that which requires digging, plucking/being detached and burial. But for the Rabbis, digging is not considered anything, and the Torah did not exclude other that the tree should be attached from its root. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+בזמן שאדם מצטער – for retribution comes upon him for his transgression.
+מה לשון אומרת – in which language does God’s presence bewails and laments on him?
+קלני מראשי – my head is heavy upon me and my arm is heavy upon me as a person who is tired.
+קלני – I am not light-headed.
+ולא זה בלבד – he transgresses the negative commandment of (Deuteronomy 21:23 – “you must not let his corpse remain on the stake overnight, but must bury him the same day…”) if you delayed his burial.
+לא היו קוברין אותו בקברות אבותיהן – because we do not bury a wicked person next to a righteous one.
+שני קברות היו מתוקנין לבית דין – because we don’t bury a person who was liable for a more stringent death penalty near one who was liable for a lesser death [penalty], and the Halakha is known well by two and not by four.
+
+Mishnah 6
+
+נתעכל הבשר – he already was pardoned by his death and his disgrace.
+מלקטין את העצמות – and bury them in the graves of their ancestors.
+ולא היו מתאבלים – in order that their disgrace is atonement for them. And there are those who say: because the mourning devolves upon whomever closes the tomb with the stone placed on top of a burial cave.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+ארבע מיתות. סקילה שריפה הרג וחנק – stoning is more severe than burning and both of them [are more severe] than decapitation and the three of them [are more severe] than execution by strangulation. And we derive from it that he who is liable for two death [penalties], we establish that he is judged by the more severe [of the two].
+רבי שמעון אומר וכו' – but Halakah is not according to Rabbi Shimon.
+זו מצות הנסקלין – this is explained in the above chapter (i.e., Chapter six, Mishnah four).
+
+Mishnah 2
+
+משקעין אותו – that he won’t turn himself around this way and that way, and the string will not all on to his skin.
+קשה לתוך הרכה – wrap a hard scarf inside the soft one; the hard one from the inside to choke and the soft one from the outside to balance
+את הפתילה – he kindles the string of the limb and squeeze it into his mouth.
+וחומרת – shrinks/curls – the language of (Lamentations 2:11): “My heart is in tumult”; and we derive it from the sons of Aaron as it says concerning them (Leviticus 10:6): “all the house of Israel shall bewail the burning [that the LORD has wrought],” but their bodies were not burned, for it is written (Leviticus 10:5): “They came forward and carried the out of the camp by their tunics…” Here too the command if burning is fulfilled even though only their bowels were burned alone, and this is more preferable as is it written (Leviticus 19:18): “Love your fellow as yourself…,,” it is clear to him a nice death.
+אף הוא אם מת בידם – that is to say, if he dies at their hands by their choking before throwing in the string.
+לא היו מקיימים מצות שריפה – therefore, they do not choke him.
+אלא פותחים את פיו בצבת – Tanalovia – in the foreign language; and the Halakha is not according to Rabbi Yehudah.
+שלא היה ב"ד של אותה שעה בקי – they were Sadducees, for they lack the analogy but [only] the Bible [as understood] literally.
+
+Mishnah 3
+
+רבי יהודה אומר ניוול הוא זה – that he kills him while standing and he falls.
+סדן – a thick piece of wood inserted into the ground like that of smiths, and they explained it like the Baraitha (Talmud Sanhedrin 52b), that the reason that Rabbi Yehuda disputes the Sages, since the Torah states (Leviticus 18:3): “…nor shall you follow their laws,” to which the Rabbis responded to him since it is written with a sword in the Torah and the Biblical verse stated (Exodus 21:20): “[When a man strikes his slave, male or female, with a rod, and he dies there an then], he must be avenged,” so we don’t derive it from them, and the Halakha is according to the Sages.
+
+Mishnah 4
+
+אלו הן הנסקלין – there are from among them, that it is written concerning them explicitly “stoning,” and those that are not written on them “stoning,” are written concerning them, “his blood be upon him,” or “their blood will be upon them,” for every place where it says, “is blood be upon him,” or “their blood will be upon them” – is none other than stoning, as we derive from the cited ghost and soothsayer, as it is written (Leviticus 20:27): “…they shall be pelted with stones – their bloodguilt shall be upon them.”
+והנותן מזרעו למולך – For this Tanna holds that Molekh (the fire-god of the Canaanites) is not idolatry, but is a statute of the nations in general, since he teaches in the Mishnah “idolatry”, and also teaches in the Mishnah “Molekh.”
+והמקלל אביו ואמו – which is worse than striking [his father and/or his mother]. For there are two [forms of] degradation of his father and mother – as well as taking the Name of Heaven in vain, and it is taught in the Mishnah that he is not liable until he curses them by name.
+והמסית – individuals.
+והמדיח – The apostate city.
+מכשף – as it is written (Exodus 22:17): “You shall not tolerate a sorceress,” and near it (next verse, 18): “Whoever lies with a beast shall be put to death.” Just as the one who lies with a beast [shall be put to death] by stoning, so too, the sorceress, [shall be put to death] by stoning.
+הבא על האם חייב עליה – two sins, and with all of them [which deal with] incest [it is written concerning them "כרת" / extirpation and it is written concerning them] a separation of sins, and even with one body, and such is the Halakha.
+בין מן האירוסין – for since he betrothed her, she is his wife, as it is written (Leviticus 20:14): “If a man marries a woman….” From the time of his taking, she is called “his wife.” And this “taking” is Kiddushin/Sanctification, as we derive "קיחה"\קיחה" – from the field of Ephron (via an analogy – Leviticus 20:14 and Genesis 23:13 – “accept it from me, that I may bury my dead there”).
+
+Mishnah 5
+
+עד שיפרש את השם – and he will blaspheme the name of God by name, as it states (Leviticus 24:16): “If he also pronounces the name LORD, [he shall be put to death. The whole community shall stone him;] if he has thus pronounced the Name [he shall be put to death],” that he pronounces God’s name, by Name.
+בכל יום – all the time that there is give-and-take in the examination of the witnesses.
+היו דנין אותן בכינוי – any person who perverts matters and speaks like he is cursing and attaches to another is called a substitute in the language of the Sages, and in the language of the Bible (Job 32:22): “For I do not know how to temper my speech – [My Maker would soon carry me off!].”
+יכה יוסי את יוסי – AI heard because it is four letters [in length], and in Gematria, equals “Elo’him”/”God” (i.e., 86), therefore we use as a nickname, the name of four letters for “Yosi.”
+נגמר הדין – and the Jewish court comes to state that he is guilty, they are not able to kill him based upon this testimony that they heard, for they did not hear from their lips other than the curse by nickname.
+אלא מוציאים את כל האדם לחוץ – for it is a disgrace/obscenity to announce blasphemy in public.
+וקורעין ולא מאיחין – forever, [and specifically] and Alexandrian seam where the tear is not recognized, but other forms of sewing are permitted.
+אף אני לא שמעתי כמוהו – and he does not have to mention the blaspheming by Name.
+והשלישי אומר – and he brings it like one who says: just as two are one testimony, also three are one testimony.
+
+Mishnah 6
+
+אחד העובד – idolatry in the way that it is the manner to do so.
+אחד הזובח – and even though it is not the manner of its worship like one of these four kinds of worship, he liable and all of the other forms of worship outside of these, one is not liable until one worships in the manner of these kinds of worship.
+והמקבלו עליו לאלוה – even by merely saying it. And there is an analogy by close textual association to sacrificing, as it is written (Exodus 32:8): “…and sacrificed to it, saying, ‘This is your god….”
+והאומר לו אלי אתה – in its presence, and the end section [of the Mishnah] comes to reveal the beginning [part of the Mishnah], for if the Mishnah had only taught the first section, I would think that these words [only] were in its presence, but not in its presence, I would not, therefore, the Mishnah teaches at the end, “in its presence,” so that it follows that at the beginning is “not in its presence” – and even so, he is liable.
+המגדף – embrace
+עובר בלא תעשה – an extra “you shall not serve them” is written (Exodus 20:5 and Deuteronomy 5:8).
+הנודר בשמו – a vow of abstinence (i.e., in place of a sacrifice and for consecration of an object – see Mishnah Nedarim, Chapter 1, Mishnah 2) from all the fruits of the world in the name of the such-and-such idol worship.
+המקיים – swears
+עובר בלא תעשה – (Exodus 23:13): “Make no mention of the names of other gods: [they shall not be heard on your lips].”
+הפוער עצמו – to splash excrement before it.
+וזו היא עבודתו – and even if he intended to despise it, for since this is its worship, he is liable for a sin-offering.
+והזורק אבל למרקוליס – that we worship him with the throwing of stones, and the removing a stone from before him is also liable, for we also worship him by the removal of stones.
+מרקוליס – the reverse of praise; “bitter” is the language of reversal, such as: Master of the charm formula, or instead of the ritually slaughtered hen, praise/decry, praise/disgrace.
+זו היא עבודתו – and even if he intended to stone him, he is liable for a sin-offering.
+
+Mishnah 7
+
+שימסור למולך – transmit it in the hands of the [idolatrous] priests.
+ויעביר באש – pass him from one side to the other.
+עד שימסור ויעביר באש – as it says (Leviticus 18:21): “[Do not allow any of your offspring] to be offered up [to Molech, and do not profane the name of your God: I am the LORD],” and it is written there (Deuteronomy 18:10): “Let no one be found among you who consigns his son or daughter to the fire…” Just as consigning stated there is by fire, so to the consigning mentioned here is by fire.
+אוב זה פיתום – to take the skull of the dead after the flesh had been consumed and make an idolatrous offering of incense with it and divine from it future events and it responds.
+והמדבר משחיו – there are those who do it whereby the dead will respond via the arm-pit.
+ידעוני – a creature whose name is known and its form is like that of a human being in its face, hands and feet, and it is attached at its navel to a cord that goes out from the root that is rooted in the ground and from there is its life, and when we wish to hunt it, we shoot arrows to the cord until it is broken and it dies immediately. And it is called in the language of the Sages, “a human being of the mountain” [for divination].
+והנשאל בהם – who comes and ask to know through them and to tell him something of the future such as Saul (see I Samuel, chapter 28, where Saul consults with the witch of Endor).
+באזהרה – (Leviticus 19:31): “Do not turn to ghosts [and do not inquire of familiar spirits, to be defiled by them: I the LORD am your God].”
+
+Mishnah 8
+
+עד שיקללם בשם – with one of the special names.
+קללם בכינוי – “merciful,” “gracious,” “slow to anger” (see Exodus 34:7).
+
+Mishnah 9
+
+עד שתהא נערה – and not a female minor younger than the age of twelve years and one day, nor an adult woman who has passed twelve years, sixth months and a day.
+בתולה – and not a woman who is no longer a virgin, and if she had intercourse in an unnatural manner, she is still a virgin, and even if ten men came upon her altogether in an unnatural manner, they would all be punished by stoning.
+מאורסה – but not married.
+והיא בבית אביה – but if the father sent [her] to the agents of the husband, and he came upon her afterwards, [his punishment] is not by stoning, but by choking.
+
+Mishnah 10
+
+זה ההדיוט המסית – specifically an ordinary person who beguiles, as a prophet who beguiles, his death is by choking.
+והמסית את ההדיוט – not exactly, for we found no distinction between a person who entices an ordinary person to those who entices a prophet, but to exclude those who entice the many, such as those who lead astray a city in Israel, that their deaths are by choking.
+מכמינין – the language of lying in wait.
+אם היה המסית ערום ואינו יכול לדבר בפניהם – that is to say, he says to the enticed that he cannot speak in their presence because of fear of the Jewish court.
+ביחוד – that is to say, there is no person with us and you can say now what you have told me already.
+האומר אעבוד – in one of these linguistic formulations, he is an enticer and is liable.
+המדיח – if he led the many astray, he is not guilty until he says in the plural form: “let us go and worship.”
+
+Mishnah 11
+
+העושה מעשה – an actual [deed], [is punished] by stoning.
+ולא האוחז את העינים – shows to other creatures as if he is doing, but is not actually doing anything.
+שנים לוקטים קשואים – through witchcraft in our presence. One of them harvested and is liable for the death penalty, and his fellow harvested and is exempt from death. How so? He wo performed the deed of harvesting actually through witchcraft, is liable. האוחז את העינים – he showed us as if they were all gathered together in one place and the cucumbers did not move from their places. פטור – [exempt] from the death penalty.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+בן סורר ומורה. משיביא שתי שערות – when he brings forth two [pubic] hairs, and he is thirteen years of age and one day old, for before this, the hairs are not a sign, but rather an estimation.
+עד שיקיף זקן התחתון – this “beard” that the Rabbis speak about, the lower one they spoke about that the hair surrounds the membrum virile.
+ולא העליון – the beard itself.
+שנאמר בן ולא איש – where the lower “beard” surrounds it, it is a man, and even though from his youth he is called a son, we do not find him to be liable before he brings for two [pubic] hairs for a minor is exempt [from being a stubborn and rebellious son], for he has not come in to the general [category] of the commandments; therefore, they obligate him after this. And this is what the Bible (Deuteronomy 21:18) states: “When a man has a [wayward and stubborn] son…,” a son who is close to his might as an adult male, at the beginning of his manhood, the Bible makes liable, and when his lower “beard” surrounds [it], he is a complete [adult] man.
+
+Mishnah 2
+
+טרטימר – one-half a Maneh (according to Sanhedrin 70a), and that is meat that is cooked and not cooked (-semi-cooked), in the manner that the robbers eat.
+מן היין האיטלקי – which is praiseworthy and prolongs [the meal] after it, and it is one that a person drinks mixed [with water] and not mixed [with water] (-semi-moxed).
+רבי יוסי אומר כו' – But the Halakha is not according to Rabbi Yosi.
+אבל בחבורת מצוה – in a meal [celebrating the performance] of a Mitzvah.
+אבל עיבור החדש – even though we do not serve for that meal other than bread and pulse/beans/peas, and he offers meat and wine, since he is involved in performing a Mitzvah, he doesn’t continue.
+אבל מעשר שני בירושלים – since it is the manner of the Mitzvah, as it is written regarding the Second Tithe (Deuteronomy 14:26): “[And spend the money on anything you want] – cattle, sheep, wine or other intoxicant – [or anything you may desire….],” and he doesn’t continue.
+נבילות וטריפות שקצים ורמשים – as it is written (Deuteronomy 21:20): “[This son of ours is disloyal and defiant;] he does not heed us…,” and it is not this, for even does not listen to the voice of God.
+דבר שהוא מצוה – of the Rabbis, which includes comforting the bereaved, for if it were from the beginning of the Mishnah, I would think that an association formed for a religious duty, that is, Kohanim who eat their sacred portions or the consumption of the Passover offering.
+ודבר שהוא עבירה – to include a community fast, whose prohibition is from the words of the Scribes.
+
+Mishnah 3
+
+גנב משל אביו ואכל ברשות אביו – even though it is frequent for him to steal from his father, since and he ate in his father’s domain, he is afraid of and agitated by his father, lest he see him and not continue.
+גנב משל אחרים – it is not frequent for him that he would be able at any time to steal from others, and he doesn’t continue.
+עד שיגנוב משל אביו – since it is frequent for him to steal at all times.
+ויאכל ברשות אחרים – for he is not agitated there from his father, in a such a manner, and with a certainty, he continues.
+ומשל אמו – from the possessions that she has that his father has no control over them, such as if another person gave her possessions as a gift on the condition that her husband has no control over them. But the Halakha is not according to Rabbi Yosi B’Rabbi Yehuda.
+
+Mishnah 4
+
+ראויה לאביו – equivalent and similar to his father in voice, in appearance and in stature, as it is written (Deuteronomy 21:20): “…he does not heed us,” since it is not written [in the Torah]: “in our voices.” We learn from this, one voice for both. And from the voice, we require that it be equivalent. Appearance and stature also we require equivalence. But the Halakha is not according to Rabbi Yehuda.
+גידם – his hand is lopped off.
+בננו זה – implying that we cause to see him.
+חרשים – if he said to them: “I don’t accept [this] from you and they do not hear him. And even though they see afterwards, that he does not fulfill their commands. Nevertheless, the Torah stated (Deuteronomy 21:20): “...he does not heed us,” which implies at the time of voice when they speak, that he doesn’t listen, since they heard him say, “I do not accept [this] from you.
+ומתרין בו בפני שלשה– This is how this should be understood: And they warn him before two [witnesses] that he should not become accustomed, and if he did not listen, they would flog him with a Jewish court of three, as is taught [in the Mishnah] of the first chapter [of Sanhedrin] (Mishnah 2): “Flogging – through a court of three. That (Deuteronomy 21:18): “even after they discipline him,” which is stated in the case of the wayward and defiant son [refers to] flogging. It is written here (Deuteronomy 21:18): “A wayward and defiant son” and it is written there (Deuteronomy 25:2): “If the guilty one is to be flogged…”
+זה הוא שלקה בפניכם – and even though this is required for excluding blind person, if there is for this thing alone that he comes, for this one that he is flogged in their presence, [the Bible] should have written, “he is our son.” What is “this son of ours” (Deuteronomy 21:20)? You learn two things from it:
+ןאח"כ הקיף זקן התחתון פטור – since that he had ac ted now, he is not guilty of a capital crime.
+ואם משנגמר דינו ברכח – he is like a man who is to be put to death, and is guilty, even after a few years.
+
+Mishnah 5
+
+נדון על שם סופו – at the end when he uses up the money of his father and requests what he is accustomed to and he cannot find and sits at the intersections and robs people. The Torah stated that he should die innocent and should not die guilty.
+הנאה להן – that they do not add to sin.
+והנאה לעולם – the whole world became quiet.
+רע להן – that they would add merits.
+ורע לעולם – that they would defend their generation and reprove the generation
+יין ושינה לרשעים – all that time that they drink and sleep, they don’t sin and they don’t do evil things to other people.
+לצדיקים רע להן – that they do not engage in Torah [study].
+ורע לעולם – when they are idle, retribution comes to the world.
+פיזור – when they are separated one from the other and they are unable to advise and help one another.
+
+Mishnah 6
+
+הבא במחתרת – The Torah stated (Exodus 22:1, Sanhedrin 72a) that he should be killed (i.e., beaten to death).
+נדון על שם סופו – that his end is to kill the house owner if he should against him to save what is his.,
+אם יש לו דמים חייב – such as when the father comes in the breach over his son, and it is known that the father has compassion on his son. Therefore, the son is not permitted to kill him, and if the father broke the barrel, he is obligated to pay.
+אין לו דמים פטור – and all other peole who go into the breach, if the house owner did not kill him, he has no bloodguilt.. And if he broker the barrel, he is exempt from payment, since he was liable for his life, he is exempt from payment, for a person does not both die and make payment. (Note: the punishment that is made is the more severe: (קם ליה מדרבה מיניה).
+
+Mishnah 7
+
+ואלו שמצילין אותן בנפשן – that we save them from [committing] sin. בנפשן – for permission is granted to every person to kill them to save them from [committing] sin.
+הרודף אחר חבירו להרגו – as it is written regarding the engaged maiden (Deuteronomy 22:26): “[But you shall do nothing to the girl. The girl did not incur the death penalty,] for this case is like that of a man attacking another and murdering him.” An analogy is made [between] the killer and the betrothed maiden. Just as the betrothed maiden is given/intended to have her purity saved by killing the rapists, so too in the case of a killer the persecuted person is given to be saved by killing the killers. And the betrothed maiden is derived from Scripture as it is written (Deuteronomy 22:27): “[He came upon her in the open;] though the engaged girl cried for help, there was no one to save her,” behold there is someone to save her, one is obligated to save her in any manner that one can save her.
+ואחד הזכור – we derive it as it says in Scripture (Deuteronomy 22:26): “But you shall do nothing to the girl.” The word "נער" /”girl” is written missing a [letter] "ה"/”hei.” This is the male, and the same law applies for all though liable for extirpation and death by the Jewish court for forbidden sexual relations that we save them, as it is written (Deuteronomy 22:26): “[The girl did not] incur the death penalty…” [The word] "חטא"/”sin”/penalty – these are the ones liable for extirpation; [the word] "מות"/”death,” – these are ones liable to death by the Jewish court.
+אבל הרודף אחר הבהמה – even though it is similar to incest/consanguinity.
+והמחלל שבת והעובד עבודה זרה – even though that both of them deny the essence [of God].
+אין מצילין אותם בנפשן – And all the more so, the rest of those who are liable to extirpation and death at the hands of the Jewish court which are not incest/consanguinity, which we do not save them (from sin) by killing them, and it is not permitted to kill them at all until they transgress a sin with witnesses [testifying] and would be liable to death by the Jewish court.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+אלו הן הנשרפין. הבא על אשה ובתה – on a woman whose daughter has already married, that is his mother-in-law.
+ובת כהן – and the daughter of a Kohen who ran about as a prostitute/was unchaste, [whose punishment] is by swallowing molten liquid.
+יש בכלל אשה ובתה – that is to say, with a mother and her daughter, it is explicitly written "שריפה"/burning (Leviticus 20:14): “If a man marries a woman and her mother….they shall be put to the fire/"באש תשרפו" …,” and from it we derive that all of these also and it is they are [punished] by burning.
+בתו – from an outraged woman, for she is not the daughter of his wife, and he is liable on her because of his wife’s daughter, but she is not his wife’s daughter.
+בת בתו ובת בנו – for they were his from his being a victim of unavoidably prevented accident.
+בת אשתו – whether she is his daughter or whether she is his step-daughter.
+וחמותו – even though that it [the Mishnah] explicitly taught at the first section – he who has relations with a woman who has married her daughter, and it is does not come from a derivation, for since it was taught regarding these a general principle – for the mother of his mother-in-law and the mother of his father-in-law, that come from a derivation, the Mishnah also taught, by the way,  regarding his mother-in-law with them.
+כבש עליו – he grabbed the head of his fellow and held him firmly in the water so that he wasn’t able to raise his head.
+שיסה – incite/let loose
+השיך – that he held the snake in his hand and led him and the tenth of the snake reached the body of his fellow.
+רבי יהודה מחייב – that he holds that the poison of the snake in its teeth stands, and since that the tenth of the snake arrived in the skin of his fellow, it is as if he had killed him, and is liable.
+וחכמים פוטרין – for they hold that the snake himself vomits his poison; therefore, it was not he that killed him but rather a mere indirect effect and he is exempt. And the Halakha is according to the Sages.
+ואמדוהו למיתה – but we appraise him first for life. Even to the Rabbis, he is exempt.
+
+שרגלים לדבר – that he didn’t die on account of that wound.
+
+Mishnah 2
+
+והיה בה כדי להמית על לבו ומת פטור – That both are necessary, that he intends to wound [to cause] death and also that they should stripe him a wound [to cause] death.
+ר"ש אומר אפילו נתכוין להרוג את זה. – this does not refer to the end of the matter of the first Tanna, on that which the first Tanna [mentioned]– that he had the intention to wound the large individual but if it struck the small individual and he died, he is liable. For it is upon this that it refers, Rabbi Shimon exempts this person, is needed to be said, and why should he retract and explain that even if he intended to kill this one and killed that one, as the first Tanna explicitly stated this, what is the purpose of the word “even?” But, Rabbi Shimon is referring to the beginning – that if he intended to kill the animal and [instead] killed a person, he is exempt; but if he intended to kill a [particular] person but [instead] killed another person, he is liable. And on this, Rabbi Shimon comments – even if he intended to kill this one and killed [instead] that one, he is exempt. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 3
+
+רוצח שנתערב באחרים – such as two people who were standing and an arrow came out from between them and killed, both of them are exempt, and even if one of the two of them was presumed for his righteousness and it was known that he did not shoot the arrow, even so, they don’t make him liabler for other by this presumption.
+רבי יהודה אומר כונסין אותן לכיפה – Our Mishnah is deficient and this is how it should be read as follows: An ox whose proceedings are finished (i.e., the sentence was pronounced) that it was mixed up with other oxen , they stone them, for perforce, all of them forbidden to derive benefit from them and even if they were one-thousand, because of this ox that was mixed up with others, therefore we stone all of them in order that the Mitzvah of stoning can be fulfilled with the one who was liable for it. [Rabbi Yehuda states]: They put them all in prison., and there is no need to stone them, but rather, put them in a room and they will die of hunger. But the Halakha is not according to Rabbi Yehuda.
+ר' שמעון אומר בסייף – for choking is more stringent.
+וחכמים אומרים בחנק – for the sword is more stringent.
+
+Mishnah 4
+
+מי שנתחייב שתי מיתות – such as the case where a person committed a minor transgression and when the proceedings were finished (i.e., the sentence was pronounced), he went and committed a major transgression; one might think that since the proceedings were finished for the minor transgression, that he is a man to be put to death, this comes to teach us that this is not the case.
+עבר עבירה ישי בה שתי מיתות – such as the case of his mother-in-law, and she is a married woman.
+נידון בחמורה – with burning (i.e., swallowing a molten-liquid), because she is his mother-in-law, and not like [for a transgression] with a married woman which is [punishable] by choking.
+נדון בזיקה הראשונה – with that prohibited act that he was obligated to regard first to be careful to separate himself from he is judged, but not on the prohibition that he comes upon last, even though it is the more stringent, for Rabbi Yosi holds that one prohibition does not take effect on another, and even the more stringent upon the lenient, and if he married the daughter of a widow, who was first his mother-in-law when she was a free-woman and after that she married, he is judged with burning (i.e., swallowing a molten-liquid). And if she was a married woman and afterwards became his mother-in-law, she is judged with choking, like the death of a married woman that she was at first. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 5
+
+מי שלקה ושנה – he was flogged twice on a transgression that he would be liable for extirpation, for all those who are liable for extirpation are flogged, and when he would come back and perform that same transgression a third time.
+מכניסין אותו לכיפה – a place that is measured like the stature (i.e. height) of a person and not more, and they would feed him first the bread of adversity (i.e., scanty rations) and water of distress/affliction until his intestines shrink (Sanhedrin 81b), and afterwards they would feed him barley that would blow up his intestines until his belly explodes.
+שלא בעדים – for it is not through testimony that he will be liable for death. And nevertheless, it is known to the Jewish court that the matter is true and that he certainly killed, but the witnesses were contradicted in their examinations or that there was a doubtful warning.
+ומאכילין אותו לחם צר ומים לחץ – first and afterwards we feed him barley until his stomach explodes, and that is the first part [of the Mishnah] and what this part was lacking, the other part revealed.
+
+Mishnah 6
+
+הגונב את הקסוה – one of the service vessels (see Talmud Sanhedrin 81b), from the language (Numbers 4:7): “and the libation jugs.”
+המקלל בקוסם – who blasphemes the name [of God] in the name of idolatry.
+והבועל ארמית – a heathen woman.
+קנאים פוגעים בו – those who are zealous with the zealousness of God would kill him. And it would be a heathen woman the daughter of those who worship idols, and at the time of the act, and before ten [men] of Israel (i.e., the community) , and if one of these conditions is missing, it is prohibited to kill him. But, his punishment is explained by the prophet (Malachi 2:12): “May the LORD leave to him who does this no descendants [dwelling in the tents of Jacob and presenting offerings to the LORD of Hosts].” And we flog him four times from the words of the Scribes: because of her being a menstruant woman, because she is a maid-servant, because she is a heathen and because she is a harlot.
+פרחי כהונה – boys whose hair of their beards begin to flower on them.
+בגזירין – logs of wood.
+רבי עקיבא אמור בחנק – it is stated here (Numbers 1:51): “Any foreigner who encroaches (the Tabernacle) shall be put to death,” and it is stated there (Deuteronomy 13:6): “As for that prophet or dream-diviner, he shall be put to death…” Just as there, [his death] is by choking, so also here by choking.
+וחכמים אומרים בידי שמים – It is stated here, “he shall be put to death” (Numbers 1:51) and it is stated further on (Numbers 17:28): “Everyone who so as much as ventures near the LORD’s Tabernacle must die…” Just as further on, it as at the hands of Heaven, so here too at the hands of Heaven. And the Halakha is according to the Sages. But death at the hand of Heaven is less than from extirpation, for extirpation has upon it a punishment after death if he did not repent appropriately. But[regarding] death at the hands of Heaven, there is nothing after it at all. And Rashi wrote in the chapter “With what do we kindle [Shabbat lights]” (chapter two of Tractate Shabbat, 25a): that death at the hands of Heaven, his days are shortened and he does not go childless. Extirpation has two [things associated with it]: His days are cut off and he goes (i.e., dies) childless. And those who are liable to death at the hand of Heaven on the matters of the Sanctuary and the holy things are eleven, and they are: He who eats eatables forbidden pending the separation of sacred gifts, a ritually impure Kohen who eats pure priest’s due, and the foreigner (i.e., the non-Kohen) who eats priest’s due, and the foreigner, the impure and the ritual impurity of one who immersed during the daytime but does not attain ritual purity until the evening – who served [in the Sanctuary] , and those [Kohanim] lacking atonement, those [Kohanim] lacking priestly garments, and who did not sanctify their hands and feet and those who are intoxicated with wine and had overgrown hair. Some of them it says [the punishment of] death regarding them explicitly and some of them our Rabbis learned from the received tradition by verbal analogy and by juxtaposition.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+כל ישראל יש להם חלק לעולם הבא – even those who were convicted for death by the Jewish court because of their wickedness, they have a share in the World to Come. And the World to Come spoken of here is the World to Come after the Resurrection of the Dead, who would be destined to live and to stand with their bodies and souls living eternally, like the sun, and the moon and the stars, as is brought in the Gemara in this chapter (Sanhedrin 90b), the dead who are destined to live do not return to the dust. And in the World to Come, there is no eating or drinking, and even though it has a body and inner-body (i.e., membrum), but the Righteous sit and their crowns are on their heads and they enjoy the splendor of God’s presence. And because all Israel is not equivalent in this, but rather the great according to their greatness and the small before his smallness. Because of this, it is taught that they have a share [in the World to Come].
+האומר אין תחיית המתים מן התורה – In the Gemara (Sanhedrin 90a) it states, and so much why, as it is taught: he denied the Resurrection of the Dead. Therefore, he will not have a share in the Resurrection of the Dead. And from here, I prove that the World to Come that is mentioned in this Mishnah is not the world in which the souls are placed at this time, but rather, the world of the Resurrection of the Dead as I have mentioned.
+אפיקורוס – that despises the Sages and all the more despises the Torah itself.
+בספרים החיצונים – the books of the sectarians, such as the books of Aristotle the Greek and his colleagues. And included in this – a person who reads the chronicles of the heathen kings, “songs of sensuality” [=erotic poems], and “writings of desire” [=novels] that have no wisdom in them or purpose other than a waste of time alone.
+והלוחש על המכה – and with spitting alone that he has not share in the World to Come, for he does not mention the name of Heaven on the spitting (Sanhedrin 101a).
+וההוגה את השם – of four letters like it is written.
+
+Mishnah 2
+
+שלשה מלכים וארבעה הדיוטות – even though they were great men and Sages.
+אין להם חלק לעוה"ב – for their belief was not complete. And even though that Balaam was from the nations of the world, and it is taught [in Mishnah 1], "all Israel have a share in the world to come", because we hold that the righteous of the nations of the world have a share in the world to come, [the Mishnah] comes to teach us that Balaam was not from the righteous of the nations of the world.
+
+Mishnah 3
+
+שנאמר לא ידון רוחי באדם לא דין ולא רוח – for they do not stand in judgment and they have no spirit to live with the righteous that have a share.
+כורתי בריתי עלי זבח – for they made a covenant with God over sacrifice and peace offerings, as it is written (Exodus 24:5): “[He designated some young men among the Israelites,’ and they offered burnt offerings and [sacrificed bulls] as offerings of well-being [to the LORD],” and it is written (Exodus 24:8): “[Moses took the blood] and dashed it on the people and said, ‘This the blood of the covenant [that the LORD now makes with you concerning all these commands].’”
+אין עתידים לחזור – from the place where they were exiled. For we have said that Jeremiah brought them back and Josiah the son of Amon ruled over them, for not all of them came back, but rather part of them.
+
+Mishnah 4
+
+יצאו אנשים בני בליעל – children that do not rise up at the [time of the] Resurrection of the Dead. And those who are led astray are like those who lead astray.
+עד שיהיו מדיחים מאותה העיר – as it is written (Deuteronomy 13:14): “…and subverted the inhabitants of their town…,” but not the inhabitants of another town.
+ומאותו השבט – as it is written (Deuteronomy 13:14): “[that some scoundrels] from among you…” from the midst of that tribe itself.
+ועד שיודח רובה – of the city, as it is written (Deuteronomy 13:14): “of their town” – which implies the settlement of that city, which means the majority.
+הרי אלו כיחידים – as individuals who served idolatry and are judged with stoning and their property is spared.
+וצריכים – the men of the Apostate City.
+שני עדים והתראה לכל אחד ואחד – for they had increased the number of courts, and every person who was found to have worshipped idolatry with witnesses and warning, we separate them until they see if they are a majority of the city, we would bring them to the Great Jewish Court and complete their judgment there and kill them with the sword and their property would be lost. But if they did not find the majority of [the residents of] the city, we would judge them with stoning and their property would be spared.
+
+Mishnah 5
+
+החמרת והגמלת – a caravan of donkeys and of camels that were delayed in the city for thirty days, they are included in those who are the dwellers of their city.
+הרי אלו מצילין – If most of the people of the city were led astray and a minority were not led astray, and [a caravan of] ass- and camel-drivers which were not led astray overturned the minority to become a majority, they save [the city] – thus the property is spared, and [the sinners] are judged as individuals. And the same is true that [a caravan] may cause [a city] to be rendered as an Apostate City if they were subverted with them to form a majority, however, the tanna is searching for [scenarios of] acquittal. Furthermore, [the tanna considered] this [scenario] more decisive, as typically, a caravan of ass- and camel-drivers is not well disposed towards the people of the city to be led astray with them.
+
+Mishnah 6
+
+היתה רחובה חוצה לה – if the place of gathering the people of the city is outside of it, we bring them together into the city, for it is necessary to make for it a road inside it.
+רחוב – a large thoroughfare.
+הקדשות שבתוכה יפדו – that is to say, that they are not burned but the rquire redemption like the rest of the holy/dedicated objects.
+ותרומות ירקבו – In the Gemara (Sanhedrin 112b) we establish it concerning priest’s due in the hands of a Kohen, for it is the money of the Kohen and a prohibition of the Apostate City takes effect upon it. However, the priest’s due is not burned like the rest of its booty, for we do not denigrate it all that much. Therefore, it should decay/rot, and if the priest’s due is in the hands of an Israelite, it is the booty of “On High” (i.e., God) and should be given to a Kohen that is in another city.
+ומעשר שני – even though it is the money of an Israelite, for it is eaten by an Israelite, since it is called, “holy” (see Deuteronomy 26:13), it should not be burned, but rather hidden away.
+כליל לה' אלהיך – Rabbi Shimon said, we read [in our Mishnah] and we don’t read: “as it states, “every whit unto the LORD your God” (Deuteronomy 13:17).
+לא תיעשה גנות ופרדסים – that furthermore, completely, is implied.
+כמו שהיתה – with the settlement in houses.
+אבל נעשית היא גנות ופרדסים – And the Halakha is according to Rabbi Akiva.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+אלו הן הנחנקין. ממרא על פי בית דין – he rebels against the words of the Great Jewish court that was in the Chamber of the Hewn Stones.
+זוממי בת כהן – even though they come to make her liable for [the punishment] of burning [by drinking a molten-liquid], they are not judged other than through the death that they were making liable those who engaged in sexual intercourse with her, which is by strangulation, like the others who come upon a married woman, as it is written (Leviticus 21:9): “she shall be put to the fire,” she and not the person who engaged in sexual intercourse with her, and those who falsely testified [through scheming] against her, we derive from (Deuteronomy 19:19): “[You shall do to him] as he schemed to do to his fellow,” but not to his sister.
+ובועלה – the daughter of a Kohen when she is married, but an engaged one, he and her sexual partner [are punished] by stoning.
+שהמקלל לאחר מיתה חייב – as it is written (Leviticus 20:9): “he has insulted his father and his mother. [His bloodguilt is upon him].” And the extra verse is to include after death.
+והמכה לאחר מיתה פטור – for he is not liable until he makes in him a wound, but there is no wound after death.
+עד שיכניסנו לרשותו – as it is written (Exodus 21:16): “or if he be found in his hand”, and “his hand” means his domain.  And similarly, it says (Numbers 21:26): “and taken all his land out of his hand,…”
+וישתמש בו – usage that has the value of the equivalent of a Perutah/penny. And the first Tanna obligates him even with usage tha tis less than the equivalent of a penny. And the Halakha is according to the First Tanna.
+הגונב את בנו – the reason that the Rabbis exempt him, as it is written (Exodus 21:16): “or is still holding him,” and it is an extra verse, for it is written (Deuteronomy 24:7): “If a man is found [to have kidnapped a fellow Israelite…]”, to extrapolate from it, and exclude this one, who is  already in his power. And the Halakha is according to the Sages.
+רבי יהודה מחייב – as it is written (Deuteronomy 24:7): “of his brethren of the children of Israel” – “of his brethren”, to exclude slaves, “of the children of Israel” – if it had written “of Israel”, we would have excluded someone who is half a servant and half a free-man. Now that it is written, from “of the children of Israel”, this is another exclusion, and where there is a double exclusion it indicates an exemplification (see Bava Kamma 86b). But the Rabbis hold, that “of his brethren” does not come to exclude slaves, for they are “brothers” in the commandments. Rather, the words “the children of Israel” excludes slaves; “of [the children of Israel]” excludes someone who is half-slave and half a free-man (see Mishnah Eduyot, Chapter 1, Mishnah 13 and Mishnah Gittin 4:5 which deals specifically with the case of someone who is a half-slave and half a free-man). And the Halakha is according to the Sages. 
+
+Mishnah 2
+
+שלשה בתי דינין היו שם – In Jerusalem that Scripture is talking about (Deuteronomy 17:8): “you shall promptly repair [to the place that the LORD your God will have chosen…]”.
+אחד יושב על פתח הר הבית – it is the eastern gate that is inside from the חיל /the place within the fortification of the Temple, in front of the women’s court.
+ואחד יושב – above him, when they have passed the women’s court and come to the door of the Israelite court.
+ואחד בלשכת הגזית – which is built in the midst of the court, half of it in sanctified [area] and half of it in non-sacred [area].
+באים לזה שעל פתח הר הבית – this elder who taught in his city, and the Jewish court that was in his city disputed with him and the Written [Torah] requires him to go up to Jerusalem. They come – he and the Jewish court that is in his city to this Jewish court at the entrance of the Temple Mount, for they first make contact with him.
+תלמיד שהורה לעשות – a student who had not arrived at being an authorized teacher, and disputed with the Jewish court that was in his city and they came to the Great Jewish court and asked and he returned to his city and he taught as at first, he is exempt, as they don’t have to rely upon his teaching, and the Torah did not make liable other than someone who is distinguished and expert to the Jewish court, as we derive it (Deuteronomy 17:8): “If a case is too baffling for you…” with the distinguished one of the Jewish court, Scripture speaks.
+נמצא חומרו קולו – the stringency of the transgression that he committed and he taught, even though he had not yet arrived at being an authorized teacher, is added to the contempt of court (i.e., rebelliousness) that he disregarded the authority of the Supreme Court, and it became for him a leniency to exempt him from death, for if he had been an elder who had arrived at being an authorized teacher, and disregarded the authority of the Supreme Court, he would be liable to death.
+
+Mishnah 3
+
+האומר אין תפילין, וכו' פ טור – this is not instruction, for [it is a case of] “go, call the school of the Rabbi.”
+חמש טוטפות – there is instruction. For event though this matter [only comes] to add to the words of the Scribes, he is liable, for in the Midrash of the scribes, it is written,[ "לטטפת" /L’Totafat – as a frontlet (see Exodus 13:16); "לטטפת"/L’Totafat – as a frontlet] (see Deuteronomy 6:8) (the first two are written as singular words; the last one is a plural construction); "לטוטפת" /L’Totafot – as frontlets (see Deuteronomy 11:18), here we have four portions.
+
+Mishnah 4
+
+ולא בב"ד שביבנה – for they asked the Jewish court that was in the Chamber of the Hewn Stones, and they said to him and he returned to his city and delayed there for many days until the Great Sanhedrin was exiled to Yavneh, and afterwards, it taught as at first, they do not put him to death in Yavneh, even though the Great Sanhedrin was there, and even if the Temple still existed, since the Great Sanhedrin does not sit in its place in the Chamber of the Hewn Stones.
+
+Mishnah 5
+
+מה שלא שמע – what was not said in the prophecy to a single prophet in the world, and what was said to his fellow and not to him, and he heard it from his fellow and came and said what was related to him, both of these two are false prophets and their deaths are by strangulation, as it is written (Deuteronomy 18:20): “But any prophet who presumes to speak in My name [an oracle that I did not command him to utter…]” This is one who prophesizes something that he never heard, “that I did not command him to utter,” but his friend I commanded. The one who prophesizes what was not said to him and it was said to his fellow, and it is written (ibid.) “that prophet shall die.” And any death that is mentioned in the Torah undefined is not other than through strangulation.
+מיתתן בידי שמים – as it is written (Deuteronomy 18:19): “And if anybody fails to heed the words he speaks [in My name]…,” we call him “he does not heed,” and we call him “he should not proclaim” and we call him, “he himself does not heed My words,” all three are included, and it is written (ibid.): “I myself will call him to account,” by the hands of Heaven.
+
+Mishnah 6
+
+לרשות הבעל – such as the father who handed her over to the agents of the husband and still is still on the way, furthermore, we don’t call refer to her as “the house of her father.”
+לאותה מיתה – that they make the judged liable for.
+ובועלה – that is to say, all of those who those [men] who have sexual intercourse are judged like the death of the one (i.e., the woman) who had sexual intercourse, except for the case of a person who has sexual intercourse with the daughter of a Kohen – as she is [punished] by burning [by drinking a molten-liquid] and he [is punished] by strangulation.
\ No newline at end of file
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+Bartenura on Mishnah Sanhedrin
+ברטנורא על משנה סנהדרין
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה סנהדרין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>דיני ממונות.</b> דהיינו הודאות והלואות:
+<b>בשלשה.</b> הדיוטות. ולא אצרכוהו רבנן לשלשה מומחין, שלא תנעול דלת בפני לוין, שמא יכפור הלוה ולא ימצא מומחין לכופו לדין אלא יחיד מומחה או שלשה הדיוטות. אבל גזילות וחבלות בשלשה מומחין, דאלהים כתיב בפרשת שומרים בואלה המשפטים שלש פעמים. ומינה ילפינן שלשה מומחין:
+<b>נזק.</b> אדם או שור המועד שהזיקו דמשלמים נזק שלם:
+<b>חצי נזק.</b> שור תם שהזיק. ואע״ג דהיינו חבלות, איידי דבעי למיתני תשלומי כפל ותשלומי ארבעה וחמשה שאינו משלם כמו מה שהזיק, שמשלם יותר, תנא נמי חצי נזק שאינו משלם כמו שהזיק שהרי משלם פחות. ואיידי דתנא חצי נזק תנא נמי נזק:
+<b>והמוציא שם רע.</b> לא מצאתי לבתך בתולים וענשו אותו מאה כסף:
+<b>דיני נפשות.</b> דאם אמת היה הדבר וזנתה תחתיו וסקלוה. ודיני נפשות בעשרים ושלשה כדלקמן. והלכה כחכמים:
+
+Mishnah 2
+
+<b>מכות.</b> מלקות ארבעים:
+<b>בשלשה.</b> דכתיב (דברים כ״ה:א׳) ונגשו אל המשפט ושפטום, שנים, ואין ב״ד שקול מוסיפין עליהם עוד אחד, הרי כאן שלשה:
+<b>רבי ישמעאל אומר בעשרים ושלשה.</b> אתיא רשע רשע, כתיב הכא (שם) והרשיעו את הרשע, וכתיב התם (במדבר ל״ה:ל״א) אשר הוא רשע למות. מה להלן בעשרים ושלשה אף כאן בעשרים ושלשה:
+<b>עיבור החודש.</b> קידוש החודש. ואיידי דבעי למתני עיבור שנה תנא נמי עיבור החודש:
+<b>בשלשה מתחילין.</b> לראות אם יש להושיב ב״ד על כך. אם אחד מהשלשה אומר צריך ב״ד לישב ולעיין אם צריכה [ה]שנה לעבר, מפני התקופה והאביב והפירות, ושנים אומרים אין צריך, שאין כאן ספק דודאי אינה צריכה עיבור, בטל יחיד במיעוטו. שנים אומרים לישב ואחד אומר שלא לישב, הולכין אחר השנים, ומוסיפין עוד שנים אחרים שישאו ויתנו בדבר, והרי כאן חמשה. שנים אומרים צריך לעבר ושלשה אומרים אין צריך, בטלו שנים במיעוטן. שנים אומרים אינה צריכה ושלשה אומרים צריכה, הולכים אחר הרוב, ומוסיפין עוד שנים שיהיו שבעה ומעברין אותה. ובגמרא מפרש, דהני שלשה חמשה ושבעה כנגד ברכת כהנים, שיש בפסוק ראשון שלש תיבות, ובשני חמשה, ובשלישי שבעה. והלכה כרבן שמעון ב״ג:  
+
+Mishnah 3
+
+<b>סמיכת זקנים.</b> על ראש פר העלם דבר של צבור. ויש במשמעות הדברים גם מינוי הדיין, שהגדול הסומך צריך שיצרף עמו שנים כשרוצה לסמוך חכם כדי שיקרא רבי וידון דיני קנסות. ולשון סמיכה, משום דכתיב (במדבר כ״ז:כ״ג) ויסמוך את ידיו עליו. ולאו דבעי מסמך ידיה עליה אלא בשמא קרו ליה רבי. ואין סמיכה בחוצה לארץ, אלא צריך שהסומך והנסמך יהיו כולן בארץ ישראל, ואז יהיה לו רשות לדון דיני קנסות ואפילו בחוץ לארץ, לפי שסנהדרין נוהגת בין בארץ בין בחוץ לארץ, אחר שנסמכו בארץ. וכתב הרמב״ם שנראה לו שבזמן הזה שאין לנו סמוך איש מפי איש עד משה רבינו, אם היו מסכימים כל החכמים שבא״י לסמוך יחיד או רבים, הרי אלו סמוכים ויכולים לדון דיני קנסות ויש להן לסמוך לאחרים. והדבר צריך הכרע:
+<b>ועריפת העגלה בשלשה.</b> דכתיב (ויקרא ד׳:ט״ו) זקני העדה, מיעוט זקני שנים, ואין ב״ד שקול, הוסיף עליהם עוד אחד הרי שלשה:
+<b>ורבי יהודה אומר בחמשה.</b> וסמכו, שנים. זקני, שנים. ואין בית דין שקול, הוסיף עליהם עוד אחד, הרי חמשה. והלכה כרבי יהודה:
+<b>מצות חליצה בשלשה.</b> דכתיב (דברים כ״ה:ט׳) ונגשה יבמתו אליו לעיני הזקנים, זקנים, שנים. ואין ב״ד שקול, הוסיף עליהם עוד אחד, הרי שלשה. ושנים אחרים שמוסיפים אינו אלא לפרסומי מילתא:
+<b>מיאונין.</b> קטנה יתומה שהשיאוה אמה ואחיה לדעתה ויוצאה במיאון שממאנת בבעלה, צריך שיהיה בשלשה. וביבמות מוכח דמיאון בפני שנים מספיק:
+<b>נטע רבעי.</b> אם בא לחללו על המעות, וכן מעשר שני, ואין דמיהן ידועים. כגון פירות והרקיבו שאין להם שער ידוע:
+<b>ההקדשות.</b> הבא לפדותן צריך שלשה לשומן:
+<b>הערכין המיטלטלין.</b> הרי שאמר ערך פלוני עלי, ואין לו מעות ליתן כפי הדמים הקצובים בפרשה ובא ליתן מטלטלין, צריך שלשה לשום אותן מטלטלים:
+<b>אחד מהן כהן.</b> דבערכין כהן כתיב (ויקרא כ״ז) כערכך הכהן:
+<b>והקרקעות.</b> ואם אין לו מיטלטלין ובא ליתן קרקע, צריך שישומו עשרה אנשים ואחד מהן כהן אותה קרקע שיהיה כפי הערך שיש עליו ליתן:
+<b>ואדם כיוצא בהן.</b> ואם אמר דמי פלוני עלי ששמין אותו כמה הוא יפה לימכר בשוק ונותן דמיו, צריך גם כן שיהיו עשרה ואחד מהן כהן בשומא זו:  
+
+Mishnah 4
+
+<b>והרגת את האשה ואת הבהמה.</b> היינו רובע. ואתקש לאשה, מה אשה בעשרים ושלשה אף בהמה בעשרים ושלשה:
+<b>ואומר ואת הבהמה תהרוגו.</b> בנרבע כתיב. למדנו רובע ונרבע:
+<b>כמיתת הבעלים.</b> כלומר כמו שהיה הבעל נדון בעשרים ושלשה, אם היה חייב מיתה:
+<b>כל הקודם להורגן זכה.</b> כשהמיתו את האדם. ואין צריך להביאם לב״ד:
+<b>רבי עקיבא אומר וכו׳</b> בגמרא מפרש דאיכא בין תנא קמא לרבי עקיבא, נחש. דלת״ק נחש מיתתו בכ״ג, ולרבי עקיבא הזאב והארי והדוב והנמר והברדלס מיתתן בעשרים ושלשה, אבל נחש, הקודם להרגו זכה, שסילק המזיק מן העולם. והלכה כר׳ עקיבא:
+
+Mishnah 5
+
+<b>את השבט.</b> רובו של שבט שעבדו עבודה זרה במזיד, אין דנין אלא בב״ד של שבעים ואחד. דכתיב (דברים י״ז:ה׳) והוצאת את האיש ההוא או את האשה ההיא אל שעריך, איש ואשה אתה מוציא אל שעריך, ואי אתה מוציא את השבט אל שעריך, אלא בבית דין הגדול:
+<b>ולא את נביא השקר.</b> גמר דבר דבר מזקן ממרא, כתיב הכא (שם י״ח) אשר יזיד לדבר דבר, וכתיב בזקן ממרא (שם י״ז) כי יפלא ממך דבר, מה זקן ממרא בב״ד הגדול דכתיב (שם). וקמת ועלית, אף נביא שקר בב״ד הגדול:
+<b>ולא את כהן גדול.</b> דאמר קרא (שמות י״ח:כ״ב) את הדבר הגדול יביאו אליך, דבריו של גדול יביאו אליך. ומשה במקום שבעים ואחד קאי:
+<b>ואין מוציאין למלחמת הרשות.</b> כל מלחמה חוץ ממלחמת שבעה עממין ומלחמת עמלק, קרויה מלחמת הרשות:
+<b>אלא בבית דין של שבעים ואחד.</b> דכתיב בדוד (ד״ה א׳ כ״ז) ואחרי אחיתופל בניהו בן יהוידע. אחיתופל זה יועץ, בניהו בן יהוידע זו סנהדרין, שהיה מופלא שבכולן וכולן נגררים אחריו:
+<b>על העיר.</b> ירושלים. שקדושתה גדולה משאר קדושת ארץ ישראל:
+<b>והעזרות.</b> קדושתן גדולה מקדושת ירושלים. ואי אפשר לחדש קדושה אלא בבית דין של שבעים ואחד, דאמר קרא (שמות כ״ה:ט׳) ככל אשר אני מראה אותך וגו׳ וכן תעשו, לדורות. מה משכן קדוש על פי משה שהוא במקום סנהדרי גדולה, אך לתוספת עיר ועז. רות על פי סנהדרי גדולה:
+<b>ואין עושין סנהדראות לשבטים כו׳</b> כדאשכחן במשה דאוקי סנהדראות ומשה במקום שבעים ואחד קאי:
+<b>אין עושין עיר הנדחת כו׳</b> דכתיב (דברים י״ז:ה׳) והוצאת את האיש ההוא או את האשה ההיא, איש ואשה אתה מוציא אל שעריך, לבית דין שבעירך, ואי אתה מוציא את כל העיר אל שעריך, אלא לשער המיוחד:
+<b>בספר.</b> עיר המבדלת בין ארץ ישראל לארץ העמים, דכתיב מקרבך, ולא מן הספר. וטעמא דקרא, שמא ישמעו נכרים ויבואו ויחריבו ארץ ישראל, לפיכך אין מניחין העיר תל עולם כמשפט עיר הנדחת אבל הורגין את יושביה בלבד:
+<b>ולא שלש.</b> עיירות. עיר הנדחת בב״ד אחד ובמקום אחד, כלומר קרובים זו לזו. אבל בשנים ושלשה מקומות עושים:
+
+Mishnah 6
+
+<b>ומשה על גביהם הרי שבעים ואחד.</b> דאמר קרא (במדבר י״א:י״ז) ונשאו אתך, ואת בהדייהו:
+<b>רבי יהודה אומר שבעים.</b> דדריש אתך, בדומין לך, ולא שיהיה הוא יושב עמהן בדין. ואין הלכה כרבי יהודה:
+<b>עדה שופטת.</b> עשרה מחייבין:
+<b>עדה מצלת.</b> עשרה מזכין. ושמעינן מינה דצריך שיהיו עשרים שאם יחלקו יהיו עשרה מחייבין ועשרה מזכין:
+<b>הטייתך לרעה על פי שנים.</b> והכי קאמר קרא, לא תהיה אחרי רבים לרעות, לחייב על פי אחד שיהיה יתר על המזכין. אבל אחרי רבים, להטות בשנים, אפילו לרעות, כשיהיו שנים מחייבין יותר על המזכין. הלכך על כרחך עשרים ושלשה בעינן, דבציר מעשרה מזכין ליכא למימר, דהא כתיב והצילו העדה, ותו לא משכחת חובה בבציר משנים עשר:
+<b>ואין בית דין שקול.</b> אין עושין בית דין זוגות, שאם יחלקו לחצאים הוי להו פלגא ופלגא ולא משכחת לה הטייתך לטובה על פי אחד. הלכך מוסיפין עליהם עוד אחד והוו להו עשרים ושלשה:
+<b>מאה ועשרים.</b> מפרש בגמרא, עשרים ושלשה, סנהדרי קטנה. ושלש שורות של עשרים ושלש עשרים ושלש יושבים לפניהם, שאם הוצרכו להוסיף על הדיינים מוסיפים מהם. ועשרה בטלנים, עשרה בני אדם בטלים מכל מלאכה שיושבים תמיד בבית המדרש. ושני סופרים לכתוב דברי המזכין ודברי המחייבין. ושני חזנים, שמשי בית דין להלקות החייב ולהזמין בעלי הדין. ושני בעלי דינין. ושני עדים. ושני זוממין. ושני זוממי זוממין. ושני גבאים, ושלישי לחלק הצדקה, שצדקה נגבית בשנים ומתחלקת בשלשה. ורופא אומן להקיז דם. ולבלר. ומלמד תינוקות. הרי מאה ועשרים:
+<b>מאתים ושלשים כנגד שרי עשרות.</b> דהיינו עשרים ושלשה עשיריות, שיהא כל דיין שר של עשרה. דבציר משרי עשרה לא אשכחן שררה. ואין הלכה כרבי נחמיה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כהן גדול.</b> אינו יוצא אחר המטה. דלמא אתי למנגע מתוך טרדתו, ורחמנא אמר (ויקרא כ״א:י״א) ועל כל נפשות מת לא יבוא:
+<b>הן נכסין והוא נגלה.</b> כיון שנתכסו נושאי המטה מן המבוי כלומר שיצאו ממנו, הוא נגלה ונכנס בתוכו. אבל כל זמן שהן נגלין ונראין במבוי, הוא נכסה ממנו שאינו נכנס לתוכו:
+<b>ויוצא עמהן עד פתח העיר.</b> שבעיר מצויין מבואות ויכול להתכסות מהן. אבל חוץ לעיר ליכא הכירא:
+<b>שנאמר ומן המקדש לא יצא.</b> רבי יהודה דריש ומן המקדש לא יצא כל עיקר. ור׳ מאיר דריש ומקדושתו לא יצא, כלומר יזדהר שלא יבא לידי מגע, ובתוך העיר שיש מבואות איכא היכרא ומזדהר. והלכה כרבי יהודה:
+<b>וכשהוא מנחם את אחרים.</b> דבמת שאינו שלו כולי עלמא מודו דיכול הוא לילך, דלא טריד ולא אתי למנגע. וכשחוזרין מן הקברות ועומדין בשורה לנחם האבלים וכל העם עוברים זה אחר זה ומנחמין האבל שעומד במעמדו וכל אחד אומר לו תתנחם מן השמים:
+<b>והממונה ממצעו.</b> שהוא הולך לימין כהן גדול וכל העם משמאלו, נמצא כהן גדול באמצע:
+<b>הממונה.</b> הוא הסגן, שהוא ממונה לעבוד תחת כהן גדול אם יארע פסול בכהן גדול ביום הכפורים:
+<b>אנו כפרתך.</b> בנו תתכפר אתה ואנחנו תחתיך לכל הראוי לבא עליך:
+<b>וכשמברין אותו.</b> שאבל אסור לאכול סעודה ראשונה משלו, וקרוביו ואוהביו מאכילין אותו:
+<b>מסובין על הארץ.</b> הן מצירין ומתאבלין בצערו:
+<b>והוא מיסב.</b> בכבוד על הספסל:
+
+Mishnah 2
+
+<b>המלך לא דן ולא דנין אותו.</b> ודוקא מלכי ישראל שאינם נשמעים לדברי חכמים. אבל מלך ממלכי בית דוד. דן ודנין אותו, שנאמר (ירמיהו כ״א:י״ב) בית דוד כה אמר ה׳ דינו לבוקר משפט:
+<b>אין שומעין לו.</b> דמלך שמחל על כבודו אין כבודו מחול, וגנאי הוא לו שתחלוץ וירקה בפניו. וכל שאינה בת חליצה אינה בת יבום. וכן הלכה:
+<b>מלך נושא אלמנתו של מלך.</b> והלכה כר׳ יהודה בהא:
+
+Mishnah 3
+
+<b>אינו יוצא מפתח פלטרין שלו.</b> שגנאי הוא למלך להראות עגמת נפש לפני העם:
+<b>לפייס את העם.</b> כדי שיכירו שלא בעצת דוד הרג יואב את אבנר. ואין הלכה כרבי יהודה:
+<b>דרגש.</b> מטה:
+
+Mishnah 4
+
+<b>למלחמת הרשות.</b> מלחמת שאר אומות חוץ ממלחמת עמלק ומלחמת שבעה עממין:
+<b>ופורץ.</b> גדר של אחרים:
+<b>לעשות לו דרך.</b> ללכת לכרמו ולשדהו:
+<b>ואין ממחין בידו.</b> אין מעכבין עליו:
+<b>חלק בראש.</b> חלק היפה בורר ראשון. ונוטל מחצה מכל הבזה:
+<b>אלא שמונה עשרה.</b> שהרי דוד היו לו שש נשים וקאמר ליה נביא ואם מעט ואוסיפה לך כהנה וכהנה, כהנה קמא שית, בתרא שית, הרי שמונה עשר:
+<b>מרבה הוא לו.</b> יותר מי״ח. ושלש מחלוקות יש בדבר. ת״ק סבר נושא י״ח ואפילו פרוצות, ויותר מי״ח לא ישא ואפילו כשרות, שכך הוא גזירת הכתוב. ר׳ יהודה סבר נושא י״ח ואפילו פרוצות, ויותר מי״ח פרוצות לא ישא, וכשרות והגונות ישא כמו שירצה. ופליג אתנא קמא בחדא. ר׳ שמעון סבר אפילו אחת פרוצה לא ישא, וכשרות והגונות לא ישא יותר משמונה עשרה. ופליג אתנא קמא בחדא ואדרבי יהודה בתרתי. והלכה כת״ק:
+<b>אלא כדי מרכבתו.</b> דוקא סוסים בטלים להרחיב דעתו ולהתגדל ברוב סוסים [אסור]. אבל כדי רכבו ופרשיו להלחם באויביו מותר:
+<b>אספניא.</b> שכר חיילות הנכנסים ויוצאים עמו כל השנה:
+<b>וכותב לו ס״ת לשמו.</b> חוץ מס״ת שחייב כל אדם מישראל להיות לו ספר תורה, והוא מונח בבית גנזיו. וספר תורה שכותב לשמו כשהוא מלך נכנס ויוצא עמו תמיד:
+<b>מיסב.</b> על השלחן:
+
+Mishnah 5
+
+<b>כשהוא מסתפר.</b> כשמגלח שער ראשו:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>זה בורר לו אחד.</b> אחד מהבעלי דינין בורר לו דיין אחד לדונו ולהפוך בזכותו, וכן השני בורר לו דיין אחד. ושני הבעלי דינים ביחד בוררים להם עוד דיין שלישי, ומתוך כך יצא דין אמת לאמתו דצייתי בעלי דינים דינא ואמרי קושטא קא דייני לן, דסבר החייב הרי אני בעצמי ביררתי האחד ואם היה יכול להפך בזכותי היה מהפך. והדיין השלישי בעצמו נוח לו להפך בזכות שניהם, מפני ששניהם ביררו אותו:
+<b>וחכמים אומרים שני הדיינים בוררים להם אחד.</b> בלא דעת הבעלי דינים. כדי שלא יהיה לבו של זה השלישי נוטה אצל אחד מהן. והלכה כחכמים:
+<b>זה פוסל דיינו של זה.</b> יכול הוא לומר לא אדון לפני בית דין שביררת:
+<b>בזמן שהביא עליהן ראיה.</b> שזה מביא ראיה על דיין שבירר זה, לפוסלו:
+<b>אבל אם הם כשרים ומומחים.</b> הכי קאמר, אבל אם היו כשרים שאינן לא קרובים ולא פסולים, אע״פ שהם יושבי קרנות נעשו כמומחין ואינו יכול לפוסלן. ופסק ההלכה בזה, כשקיבלו בעלי הדין מי שידין להם בין יחיד בין רבים, ופסק עליהם את הדין, דינו דין ואין סותרין דינו ואע״פ שאינו מומחה לרבים. ואם נודע שטעה, אם בדבר משנה טעה או בדבר המפורש בגמרא, מחזירים הדבר כשהיה ודנין בו כהלכה. ואם אי אפשר להחזיר כגון שהלך זה שנטל הממון שלא כדין למדינת הים, פטור הדיין מלשלם מאחר שקיבלוהו עליהם, שאף על פי שגרם להזיק, לא נתכוין להזיק. ואם טעה בשיקול הדעת, והוא בדבר שנחלקו בו תנאים או אמוראים או גאונים, וסוגיא דעלמא כחד מנייהו ודן זה הדיין כדברי אותו הגאון שאין סוגיית העולם כמותו, אם לא נשא ונתן ביד יחזור הדין, ואם א״א להחזיר ישלם מביתו, ואם נשא ונתן ביד, מה שעשה עשוי וישלם מביתו. ודיין שלא קיבלו אותו בעלי הדין אלא שעמד מאליו או מינה אותו המלך או קצת זקני הקהל העמידוהו, אם אינו מומחה לרבים, אע״פ שנטל רשות מראש הגולה, אין דיניו דין, בין טעה בין לא טעה, ואינו בכלל הדיינין אלא בכלל בעלי זרוע, וכל אחד מבעלי דינין אם רצה סותר דינו וחוזר ודן בפני ב״ד. ואם טעה ולא נשא ונתן ביד יחזיר הדין, ואם א״א להחזיר ישלם מביתו כדין כל גורם להזיק, ואם נשא ונתן ביד ישלם מביתו וחוזר ונוטל מבעל דין זה שנתן לו שלא כהלכה. ומומחה לרבים שקיבלו אותו בעלי דינים או שנטל רשות מראש גולה אע״פ שלא קיבלו אותו בעלי דינים, הואיל והוא מומחה, אם טעה בין בדבר משנה בין בשיקול הדעת וא״א להחזיר הדין, פטור מלשלם. ומומחה שנטל רשות מראש גולה יש לו לכוף לבעלי הדין שידונו לפניו, בין רצו בין לא רצו בין בארץ בין בחו״ל. ומי שנטל רשות מן הנשיא שבא״י אינו יכול לכוף לבעלי הדין אלא בא״י בלבד. ומומחה הוא, מי שלמד בתורה שבכתב ושבע״פ ויודע לסבור להקיש ולהבין דבר מתוך דבר (הוא הנקרא מומחה). וכשהוא ניכר וידוע ויצא טבעו אל אנשי דורו נקרא מומחה לרבים, והוא יכול לדון יחידי ואפילו לא נקט רשות מראש הגולה:
+<b>זה פוסל עדיו של זה.</b> פלוגתיהו דר״מ ורבנן מוקי לה בגמרא, כשאמר בעל דין יש לי שתי כתי עדים בדבר והביא כת ראשונה ועמד בעל דין שכנגדו עם אחר ואמר פסולין הן, ר״מ אומר יכול הוא עם אחר לפוסלן, ולאו נוגע בעדות הוא שהרי אמר יש לי כת אחרת. ואם בקש ולא מצא, יפסיד. ורבנן סברי אע״ג דאמר תחלה יש לי שתי כתי עדים יכול לחזור ולומר אין לי אלא אלו, ונמצא זה שבא לפסלן נוגע בעדות הוא, ולא מפסלי אפומיה. והלכה כחכמים:  
+
+Mishnah 2
+
+<b>נאמן עלי אבא.</b> להיות דיין. אף על פי שהוא פסול מן התורה לדונני לא לזכות ולא לחובה, כדנפקא לן מלא יומתו אבות על בנים:
+<b>נאמנים עלי שלשה רועי בקר.</b> לדון. דאילו לעדות, רועי בקר כשרים הן:
+<b>רבי מאיר אומר יכול לחזור בו.</b> אפילו לאחר גמר דין, לאחר שקבל הדיין העדות ואמר איש פלוני אתה זכאי:
+<b>אינו יכול לחזור בו.</b> לאחר גמר דין בלבד הוא דפליגי רבנן עליה דר״מ. דאילו קודם גמר דין מודים חכמים לר״מ דיכול לחזור בו. ואם קנו מידו נמי שמקבל עליו עדות איש פלוני או דינו של איש פלוני, אפילו קודם גמר דין אינו יכול לחזור בו, שאין לאחר קנין כלום. וכן הלכה:
+<b>דור לי בחיי ראשך.</b> נדור לי בחיי ראשך ואתן לך מה שאתה תובע. ואין צריך לומר ומחול לך מה שיש לי אצלך. ונדר לו או קנו מידו, אע״פ שעדיין לא נדר, אינו יכול לחזור בו, כדברי חכמים. וכן הלכה:
+
+Mishnah 3
+
+<b>ואלו הן הפסולים.</b> לדון ולהעיד:
+<b>המשחק בקוביא.</b> פסול לעדות. לפי שאינו מתעסק בישובו של עולם, ואסור לאדם שיתעסק בעולמו אלא או בתורה וגמילות חסדים, או בסחורה ואומנות ומלאכה שיש בהן ישובו של עולם:
+<b>והמלוה בריבית.</b> אחד הלוה ואחד המלוה שניהם פסולין, דקיימא לן המלוה והלוה שניהם עוברים בלא תעשה:
+<b>ומפריחי יונים.</b> אית דמפרשי, מין ממיני השחוק, אם תקדים יונתך ליונתי אתן לך כך וכך. ואית דמפרשי, שמגדל יונה מלומדת להביא יונים לבית בעליה בעל כרחן. ויש בהן גזל מפני דרכי שלום ולא גזל גמור:
+<b>וסוחרי שביעית.</b> עושין סחורה בפירות שביעית. והתורה אמרה (ויקרא כ״ה:ו׳) והיתה שבת הארץ לכם לאכלה, ולא לסחורה: 
+<b>רבי שמעון אומר וכו׳</b> בגמרא מפרש מלתיה דר״ש הכי, בתחלה היו קוראים אותם אוספי שביעית כלומר אוספי פירות שביעית לעצמן היו פסולים לעדות כמו סוחרי פירות שביעית:
+<b>משרבו האנסין.</b> השואלין מנת המלך כך וכך כורין תבואה בכל שנה, והיו צריכין לאסוף תבואה של שביעית לפרוע ממנה מנת המלך, חזרו לומר סוחרי פירות שביעית בלבד הם פסולים, אבל אוספי תבואת שביעית לתת למלך כשרים לעדות, כיון שאין אוספים לאצור לעצמן. ולענין פסק הלכה, כל מי שעבר עברה שחייב עליה מיתת ב״ד או כרת או מלקות, פסול לעדות. דמחוייב מיתה נקרא רשע, דכתיב (במדבר ל״ה:ל״א) אשר הוא רשע למות, ובחייבי מלקות כתיב (דברים כ״ה:ב׳) והיה אם בן הכות הרשע, והתורה אמרה (שמות כ״ג:א׳) אל תשת ידך עם רשע להיות עד חמס, ודרשינן אל תשת רשע עד. ואם לקה חזר להכשרו, דכתיב ונקלה אחיך לעיניך, כיון שלקה הרי הוא כאחיך. ואם לקח ממון שלא כדין, אע״פ שאינו חייב ביה לא מיתה ולא מלקות, פסול לעדות, כגון גנב וגזלן ומלוה ברבית. ואם לקח ממון שיש בו איסור דרבנן, פסול לעדות מדרבנן, כגון מפריחי יונים, וחמסן דיהיב דמי ולוקח החפץ שאין הבעלים רוצים למכרו, והגבאים והמוכסים שלוקחים לעצמן, ומקבלי צדקה מן הנכרים בפרהסיא, אלו וכיוצא בהן פסולין לעדות מדרבנן, ואין עדותן בטלה עד שיכריזו עליהם ויפרסמו אותן. אבל פסולי עדות של תורה אין צריכין הכרזה. וכל הפסולין לעדות בין של תורה בין של דבריהם, אם נודע מענינם שעשו תשובה גמורה והממון שלקחו שלא כדין החזירוהו ועשו סייג וגדר לעצמן באותו דבר שחטאו בו שלא יוסיפו לעשותו עוד, הרי אלו חזרו להכשרן. ומשחקי בקוביא אע״פ שאין בזה גזל אפילו מדבריהם, הם פסולים לעדות, לפי שאין מתעסקין בישובו של עולם ואין בהם יראת שמים. ודוקא שאין להם מלאכה ואומנות אלא היא. כדברי רבי יהודה. וכן הלכה. ואימתי חזרתן, משישברו פספסיהן ויקבלו עליהם דאפילו בחנם לא עבדי:
+
+Mishnah 4
+
+<b>ובעל אחותו וכו׳</b> משום דבעל כאשתו:
+<b>וגיסו.</b> בעל אחות אשתו:
+<b>הם ובניהן וחתניהן.</b> ודוקא בנים ובנות שיש לו לגיסו מאחות אשתו. אבל אם יש לו בנים מאשה אחרת, או חתנים נשואים לבנות שיש לו מאשה אחרת, אינן חשובין קרובין:
+<b>וחורגו.</b> בן אשתו מאיש אחר. הוא בלבד חשוב קרוב, אבל בן חורגו וחתן חורגו לא. ואשת חורגו לא יעיד לה, דאשה כבעלה. והאחים זה עם זה, בין מן האב בין מן האם, הרי הן ראשון בראשון. ובניהם זה עם זה, שני בשני. ובני בניהם זה עם זה, שלישי בשלישי. ולעולם שלישי בראשון כשר. ואין צריך לומר שלישי בשני. אבל שני בשני ואין צריך לומר שני בראשון, שניהם פסולים. וכדרך שאתה מונה בזכרים כך אתה מונה בנקבות, וכל אשה שאתה פסול לה כך אתה פסול לבעלה, וכל איש שאתה פסול לו כך אתה פסול לאשתו:
+<b>אבל משנה ראשונה דודו ובן דודו.</b> ואין הלכה כמשנה ראשונה:
+<b>וכל הראוי ליורשו.</b> תשלום משנתו של ר״ע היא ולא ממשנה ראשונה. וכל הראוי ליורשו, דהיינו קרובי האב. אבל קרובי האם כגון אחי אמו שהזכרנו, כשר לו, שהרי אין אחי אמו ראוי ליורשו. אבל הוא ראוי לירש אחי אמו, לפיכך הוא פסול להעיד לו:
+<b>היה קרוב.</b> כגון חתנו וראוי ליורשו מחמת אשתו:
+<b>ונתרחק.</b> שמתה אשתו קודם שראה עדות זו:
+<b>ר״י אומר וכו׳</b> ואין הלכה כר׳ יהודה:
+
+Mishnah 5
+
+<b>שושבינו.</b> רעהו בימי חופתו, פסול לו כל ימי החופה:
+<b>לא נחשדו ישראל על כך.</b> להעיד שקר משום איבה ואהבה. וכן הלכה. ודוקא בעדות פליגי רבנן עליה. אבל בדין מודו רבנן דפסול לו לדון, דאי רחים ליה אינו רואה לו חובה, ואי סני ליה לא מצי לאפוכי בזכותיה:  
+
+Mishnah 6
+
+<b>ומאיימין עליהם.</b> מודיעים אותם שהשוכרים עדי שקר הן עצמן מבזין אותן וקוראים להן רשעים, דכתיב (במלכים א כ״א:י׳) בנבות, והושיבו שנים אנשים בני בליעל נגדו, שיועצי המלך שהיו יועצים לשכרן קוראים להן בני בליעל:
+<b>הוא אמר לי.</b> הלוה אמר לי:
+<b>לא אמר כלום.</b> דעביד איניש דאמר פלוני נושה בי, כדי שלא יחזיקוהו עשיר:
+<b>הודה לו.</b> שהיו שניהם בפנינו ולהודות לו נתכוין, להיות לו עדים בדבר: 
+<b>אפילו שנים מזכין או מחייבים ואחד אומר איני יודע יוסיפו דיינים.</b> אע״ג דאי הוה פליג עלייהו הוה בטל במיעוטו, כי אמר איני יודע הוי כמו שלא ישב בדין, נמצא הדין בשנים ואנן שלש בעינן:  
+
+Mishnah 7
+
+<b>היו מכניסין אותן.</b> לבעלי דינין. שלאחר ששמעו טענותיהן היו מוציאין אותן לחוץ כדי שישאו ויתנו בדבר ולא ישמעו הבעלי דינים מי מחייב ומי מזכה:
+
+Mishnah 8
+
+<b>הבא ראיה.</b> שטר זכות:
+<b>הרי זה אינו כלום.</b> שהרי אמר אין לי. וחיישינן שמא זייף. או שכר עדי שקר:
+<b>אמר רבן שמעון בן גמליאל וכו׳</b> ואין הלכה כרשב״ג:
+<b>קרבו פלוני ופלוני והעידוני.</b> בהא אפילו רשב״ג מודה. דכיון שהיה יודע בהן ואמר אין לי, ודאי שקרן הוא. אבל הטוען יש לי עדים או ראיה במדינת הים, אין שומעין לו לענות הדין עד שישלח למדינת הים, אלא פוסקין את הדין כפי מה שרואין ממנו עכשיו, וכשיביא עדים או ראיה סותר את הדין וחוזרים ודנים כפי העדים או הראיה שהביא:
+<b>אפונדתו.</b> חגורתו. ואית דמפרשי מלבוש הסמוך לבשרו:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>אחד דיני ממונות וכו׳</b> שנאמר משפט אחד יהיה לכם. ובדיני נפשות כתיב (דברים י״ג:ט״ו) ודרשת וחקרת. וזהו דין תורה. אבל אמרו חכמים שאין מאריכין בדרישה וחקירה בדיני ממונות, שלא תנעול דלת בפני לוין. אלא אם כן ראו בית דין שהדין מרומה. ודרישה וחקירה הוא השאלה בענין בעצמו, כגון כמה הלוהו ומתי הלוהו ובאיזה ענין הלוהו ובאיזה מקום הלוהו. ויש מין אחר מן השאלה שנקראת בדיקה ואינו בענין בעצמו, כגון שישאלו לו מה היה לבוש, כלים שחורים או כלים לבנים, עומד היה או יושב בשעה שהלוהו:
+<b>פותחים.</b> משאו ומתנו של דין. בין לזכות בין לחובה:
+<b>מחזירין.</b> סותרין את הדין אחר שגמרוהו וידעו שטעו:
+<b>ואין הכל מלמדין חובה.</b> שאם אמר אחד מן התלמידים יש לי ללמד עליו חובה אין שומעין לו:
+<b>דנים ביום וגומרין בלילה.</b> דכתיב (שמות י״ח) ושפטו את העם בכל עת, וכתיב (דברים כ״א) והיה ביום הנחילו את בניו, הא כיצד, יום לתחילת דין, ולילה לגמר דין:
+<b>דנין ביום וגומרין ביום.</b> דכתיב (במדבר כ״ה) והוקע אותם לה׳ נגד השמש:
+<b>גומרים בו ביום בין לזכות בין לחובה (וכו׳)</b> דאמר קרא (ישעיה א׳) מלאתי משפט צדק ילין בה:
+<b>לפיכר אין דנים לא בערב שבת.</b> שנמצא גמר דינו בשבת, ולהשהותו אחר שבת אי אפשר מפני עינוי הדין, ולדונו בו ביום אי אפשר שאין ארבע מיתות ב״ד דוחין את השבת, שנאמר (שמות ל״ה) לא תבערו אש בכל מושבותיכם ביום השבת, לימד על מחוייבי שריפה שאין שורפין אותן בשבת, והוא הדין לשאר חייבי מיתות:
+
+Mishnah 2
+
+<b>מן הצד.</b> מן הקטנים בחכמה שהיו יושבים בצד. דאמר קרא (שם כ״ג) לא תענה על ריב. וכתיב רב, כלומר לא תענה על מופלא שבבית דין ולנטות מדבריו, לפיכך אין שומעין דבריו אלא בסוף:
+<b>הכל כשרים לדון.</b> ואפילו גר. והוא שתהא אמו מישראל. וממזר נמי כשר לדון דיני ממונות:
+<b>ואין הכל כשרים לדון דיני נפשות.</b> דכתיב (שמות י״ח:כ״ב) והקל מעליך ונשאו אתך, בדומין לך, מה משה רבינו מיוחס אף בי״ד מיוחסים:
+
+Mishnah 3
+
+<b>כחצי גורן עגולה כדי שיהו רואים זה את זה</b>. דאמר קרא (שיר השירים ז׳:ג׳) שררך אגן הסהר. שררך אגן זו סנהדרין שיושבת בטבורו של עולם ומגינה על כל העולם כולו, והיא דומה לסהר, שיושבים בעגול כחצי ירח. תרגום ירח, סיהרא. ובעגולה שלימה אין יושבים מפני שצריכים בעלי דינים והעדים ליכנס ולדבר בפני כולם:
+<b>רבי יהודה אומר שלשה היו.</b> כדי שיהיו שני עדים על המזכין ושני עדים על המחייבין. ואין הלכה כר״י:
+
+Mishnah 4
+
+<b>ושלש שורות.</b> וכל שורה של כ״ג ת״ח. שמא יחלקו הדיינים ויהיו רובן מחייבין ומיעוטן מזכין, והטיה לרעה אינה על פי אחד כדכתיב (שמות כ״ג:ב׳) לא תהיה אחרי רבים לרעות, וצריך להוסיף שנים שנים עד שבעים ואחד, שלעולם אין מוסיפין על הדיינים יותר משבעים ואחד, הלכך צריך להושיב לפניהם ארבעים ושמונה להשלמת שבעים ואחד. ולאו אורח ארעא לעשות שורות תלמידים מרובה משל דיינים, הלכך עבדינן שלש שורות:
+<b>וכל אחד מכיר את מקומו.</b> לפי שכסדר חכמתם היו מושיבים אותם, לפיכך היה כל אחד צריך להכיר את מקומו:
+<b>הוצרכו לסמוך.</b> כגון שמת אחד מן הדיינים:
+<b>ולא היה יושב במקומו של ראשון.</b> ולא היה אותו שנברר מן הקהל יושב במקומו של ראשון, אלא במקום הראוי לו בסוף שורה השלישית. לפי שהקטן מן התלמידים שבשורות גדול מן הגדול שבקהל:
+
+Mishnah 5
+
+<b>מאיימין על העדים.</b> שלא יעידו שקר:
+<b>מאומד.</b> שהדעת נוטה שהוא כן:
+<b>דיני ממונות.</b> אם העיד לחייב לזה ממון שלא כדין, מחזירו לו ומתכפר:
+<b>לפיכך נברא יחידי.</b> להראותך שמאדם אחד נתישב מלואו של עולם:
+<b>רשויות הרבה.</b> אלהות הרבה יש וכל אחד ברא את שלו:
+<b>מה לנו ולצרה הזאת.</b> להכניס ראשנו בדאגה זו ואפילו על האמת:
+<b>והלא כבר נאמר והוא עד.</b> וחייבין אתם להגיד מה שראיתם:
+<b>ושמא תאמרו מה לנו לחוב.</b> להיות מחוייבים בדמו של זה, נוח לנו לעמוד באם לא יגיד:
+<b>הרי הוא אומר ובאבוד רשעים רנה.</b> ואם רשע הוא אין כאן עון כלל:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>היו בודקין אותן.</b> אחר שאיימו עליהן היו בודקין אותן, בשבע חקירות. כנגד שבעה לשונות שנאמרו במקרא בחייבי מיתות ב״ד, ודרשת וחקרת ושאלת היטב (דברים י״ג:ט״ו) הרי כאן שלשה. ושאלת אינו מן המנין שממנו למדנו בדיקות. ובמקום אחר הוא אומר (שם י״ז) והוגד לך ושמעת ודרשת היטב, יש כאן שנים אחרים, הרי לך חמשה, ובמקום אחר אומר (שם י״ט) ודרשו השופטים היטב, שנים אחרים, הרי כאן שבעה:
+<b>באיזה שבוע.</b> של יובל:
+<b>באיזו שנה.</b> של שבוע:
+<b>באיזה יום.</b> של שבת:
+<b>באיזו שעה.</b> של יום. שכל שבע חקירות הללו מביאות אותן לידי הזמה, ושמא אין עדים להזימן לכל היום ויש עדים להזימן לאותה שעה:
+<b>רבי יוסי אומר.</b> אין צריך אלא שלש חקירות, באיזה יום באיזו שעה באיזה מקום. ואין הלכה כר׳ יוסי, אלא אפילו אמרו העדים אתמול הרגו, בודקין אותן בשבע חקירות, כדי שתטרף דעתן עליהן ויודו אם יש פסול בעדותן:
+<b>מכירין אתם אותו.</b> ההרוג. שמא נכרי הוא. וזו אינה מן החקירות שמביאות לידי הזמה, אלא כשאר בדיקות שאינן אלא לעשות העדות מוכחשת שמא לא יאמר האחד כדברי חבירו. והוא והן יהיו פטורים:
+<b>את מי עבד.</b> לפעור או למרקוליס:
+<b>ובמה עבד.</b> בזיבוח או בהשתחויה:
+
+Mishnah 2
+
+<b>בן זכאי.</b> רבן יוחנן בן זכאי. ותלמיד דן לפני רבו היה באותה שעה, לכך קוראו בן זכאי:
+<b>בעוקצי תאנים.</b> שהיו מעידים עליו שהרגו תחת התאנה. ובדק בן זכאי, תאנה זו עוקציה דקים או גסים. עוקץ, זנב הפרי מקום חיבורו לאילן:
+<b>אמר אחד איני יודע עדותן בטלה.</b> דשוב אי אתה יכול להזימן באותה חקירה, וכל זמן שאי אפשר לקיים תורת הזמה באחד מן העדים, כל העדות בטלה, ואפילו הן מאה, דאין העדים נעשים זוממים עד שיזומו כולן:
+<b>בדיקות.</b> אפילו אמרו כולן אין אנו יודעים, מצות הזמה ראויה להתקיים, דאין הזמה תלויה אלא בחקירה לומר עמנו הייתם באותה שעה במקום אחר:
+<b>עדותן בטלה.</b> כל עדותן בטלה. [שבגמרא], הוא והן פטורים:
+
+Mishnah 3
+
+<b>שזה ידע בעיבורו של חודש.</b> זה שאמר בשנים ידע שהחודש שעבר מלא היה, ויום ראשון של חודש שהוא יום שלשים, מחודש שעבר היה. ודוקא עד חצי החודש, אבל מחצי החודש ואילך עדותן בטילה, שחזקה אין עובר חצי החודש עד שכל העולם יודעים מתי קדשו בית דין החודש:
+<b>רבי יהודה אומר קיימת.</b> דעביד אינש דטעי כולי האי:
+<b>חמה במזרח.</b> ממקום זריחת החמה עד אמצע הרקיע קרוי מזרח, ומאמצע הרקיע עד מקום השקיעה קרוי מערב:  
+
+Mishnah 4
+
+<b>נמצאו דבריהם מכוונים.</b> ומעתה צריכין לישא וליתן בדבר:
+<b>פותחין בזכות.</b> אם לא עברת אל תירא:
+<b>אמר אחד מן העדים יש לי ללמד עליו זכות.</b> אפילו זכות, וכ״ש חובה. משתקים אותו, דכתיב (במדבר ל״ה) ועד אחד לא יענה, בין לזכות בין לחובה:
+<b>אמר אחד מן התלמידים.</b> היושבים לפני הדיינים. יש לי ללמד עליו חובה:
+<b>משתקין אותו.</b> דכתיב (שם) ועד אחד לא יענה בנפש למות, למות הוא דאינו עונה, הא לזכות עונה:
+<b>אינו יורד משם כל היום.</b> ואפילו שאין ממש בדבריו. אבל יש ממש בדבריו, אינו יורד משם לעולם:
+
+Mishnah 5
+
+<b>מעבירין אותו למחר.</b> מעבירין את הדין עד למחר, משום הלנת הדין:
+<b>שנים עשר מחייבין ואחד עשר מזכין.</b> והטייתך לרעה על פי אחד ליתא, הלכך יוסיפו דיינים: 
+<b>ואפילו שנים ועשרים מזכין או מחייבין ואחד אומר איני יודע יוסיפו דיינים.</b> דהאי דאמר איני יודע כמאן דליתא דמי, ואין דנין דיני נפשות לא לזכות ולא לחובה בפחות משלשה ועשרים. 
+<b>שנים שנים.</b> אם נתחלקו השנים שהוסיפו זה לכאן וזה לכאן, דאכתי ליכא הטיה לא לטובה על פי אחד ולא לרעה על פי שנים, צריך להוסיף עוד שנים. וכן עד שבעים ואחד:
+<b>עד שיראה אחד מן המחייבים דברי המזכין.</b> דאיכא הטיה לטובה על פי אחד. והוא הדין אם יראה אחד מן המזכים דברי המחייבים. דבשעת גמר דין קיימא לן דאף המלמד זכות יכול ללמד חובה. והאי דלא תני או עד שיראה אחד מן המזכין דברי המחייבין, דתנא אזכות קמהדר:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>נגמר הדין.</b> חוץ לבית דין. רחוק מבית דין שמא בעוד שמוליכין אותו לבית הסקילה, ימצאו לו זכות ויפטר:
+<b>והסודרין בידו.</b> להניף. והוא סימן להחזירו:
+<b>ובלבד שיהא ממש בדבריו.</b> ואם אין ממש בדבריו, פעם ראשונה ושניה בלבד מחזירין אותו, דלמא מחמת בעתותא נסתתמו טענותיו ואולי תתישב דעתו עליו ויזכור טענותיו, יותר על כך אין מחזירין אותו. ומוסרין לו שני תלמידי חכמים שיעיינו אם יש ממש בדבריו שאז מחזירין אותו ארבע וחמש פעמים:
+<b>ופלוני ופלוני עדיו.</b> שעבר עבירה פלונית ביום פלוני בשעה פלונית. במקום פלוני. דלמא איכא דמזים להו:
+
+Mishnah 2
+
+<b>היה רחוק מבית הסקילה.</b> דקרוב לבית הסקילה שמא תטרף דעתו ולא יכול להתודות:
+<b>ותן לו תודה.</b> ואע״ג דאין אדם נהרג על פי עצמו, הריגת עכן הוראת שעה היתה:
+<b>כזאת וכזאת עשיתי.</b> בגמרא מפרש שמעל בחרמים בימי משה:
+<b>שהוא מזומם.</b> שעדיו הן זוממין:
+<b>לנקות את עצמן.</b> מן הבריות ויוציאו לעז על הדיינים ועל העדים. ואין הלכה כר״י:
+
+Mishnah 3
+
+<b>מפשיטין את בגדיו.</b> דכתיב (ויקרא כ״ד:י״ד) ורגמו אותו, ולא כסותו:
+<b>מכסין אותו מלפניו.</b> פרק אחד כלומר מעט ממנו מלפניו. ואין הלכה כר״י:
+
+Mishnah 4
+
+<b>היה גבוה שתי קומות.</b> ומפילו משם לארץ:
+<b>הופכו על מתניו.</b> שכשהוא מושכב פרקדן מגונה יותר:
+<b>המגדף.</b> מברך את ה׳:
+<b>והעובד עבודה זרה.</b> נמי מגדף הוא. דכתיב (במדבר ט״ו:ל׳) והנפש אשר תעשה ביד רמה וגו׳ את ה׳ הוא מגדף, ואותה פרשה בעבודה זרה מדברת:
+<b>ואין דנין שנים ביום אחד.</b> בבית דין אחד. משום דלא מצי לאפוכי בזכותייהו דכל חד וחד. אלא תלייתן של נשים הללו הוראת שעה היתה ואין למדים ממנה. ואין הלכה כרבי אליעזר:
+<b>משקעין.</b> נועצים:
+<b>והעץ יוצא ממנה.</b> כמין יתד היה יוצא מן הקורה סמוך לראשה:
+<b>ומקיף.</b> סומך זו אצל זו. כמו לתרום שלא מן המוקף [עירובין ל״ב]:
+<b>ותולין אותו.</b> בידיו:
+<b>הקורה מוטה על הכותל.</b> לא היתה נעוצה בארץ אלא ראשה אחד על הארץ וראשה אחד מוטה ונסמך על הכותל. וטעמא דרבי יוסי, לפי שהעץ שנתלה עליו נקבר עמו, ואמרה תורה כי קבור תקברנו, מי שאינו מחוסר אלא קבורה, יצא זה שמחוסר חפירה תלישה וקבורה. ורבנן, חפירה לאו כלום היא, ולא מיעטה תורה אלא שלא יהיה העץ במחובר מעיקרו. והלכה כחכמים:
+
+Mishnah 5
+
+<b>בזמן שאדם מצטער.</b> שפורענות באה עליו בעונו:
+<b>מה לשון אומרת.</b> באיזה לשון שכינה קובלת ומנודדת עליו:
+<b>קלני מראשי.</b> ראשי כבד עלי וזרועי כבד עלי. כאדם שהוא עיף:
+<b>קלני.</b> איני קל מראשי:
+<b>ולא זה בלבד.</b> עובר בלא תעשה אם הלינו:
+<b>לא היו קוברין אותן בקברות אבותיהן.</b> לפי שאין קוברין רשע אצל צדיק:
+<b>שני קברות היו מתוקנין לבית דין.</b> לפי שאין קוברים מי שנתחייב מיתה חמורה אצל מי שנתחייב מיתה קלה. והלכתא גמירא לה שנים ולא ארבעה:
+
+Mishnah 6
+
+<b>נתעכל הבשר.</b> כבר נתכפר לו במיתתו ובבזיונו:
+<b>מלקטין את העצמות.</b> וקוברים אותן בקברות אבותן:
+<b>ולא היו מתאבלים.</b> כדי שיהא בזיונן כפרה להם. ואית דאמרי, לפי שהאבלות חלה משיסתם הגולל, ובאותה שעה אין מתאבלים עליהם שלא נגמרה כפרתן עד שיתעכל הבשר, והואיל ואדחי האבלות אדחי:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>ארבע מיתות.</b> סקילה שרפה הרג וחנק. סקילה חמורה משרפה, ושתיהן מהרג, ושלשתן מחנק. ונפקא מינה למי שנתחייב שתי מיתות, דקיימא לן דנדון בחמורה:
+<b>רבי שמעון אומר וכו׳</b> ואין הלכה כר׳ שמעון:
+<b>זו מצות הנסקלין.</b> הא דפרישנא בפרקין דלעיל:
+
+Mishnah 2
+
+<b>משקעין אותו.</b> שלא יתהפך אנה ואנה ותפול הפתילה על בשרו:
+<b>קשה לתור הרכה.</b> כורכים סודר קשה לתוך הרכה. קשה מבפנים לחנוק, ורכה מבחוץ להגין:
+<b>את הפתילה.</b> פתילה של אבר מדליק. ומתיך לתוך פיו:
+<b>וחומרת.</b> כווצת. לשון חמרמרו מעי (איכה א). וילפינן מבני אהרן שנאמר בהם (ויקרא י׳:ו׳) וכל בית ישראל יבכו את השרפה, ולא נשרפו גופתם דהא כתיב (שם) ויקרבו וישאום בכותנותם, הכא נמי מתקיימת מצות שרפה אף על פי שאין נשרפים אלא בני מעים בלבד. והכי עדיף טפי, דכתיב (שם י״ט) ואהבת לרעך כמוך, ברור לו מיתה יפה:
+<b>אף הוא אם מת בידם.</b> כלומר אם היה מת בידם על ידי חניקתם קודם זריקת הפתילה:
+<b>לא היו מקיימים מצות שרפה.</b> לפיכך לא היו חונקים אותו:
+<b>אלא פותחים את פיו בצבת.</b> טנאלוויי״א בלע״ז. ואין הלכה כר׳ יהודה:
+<b>שלא היה ב״ד של אותה שעה בקי.</b> צדוקין היו, שאין להם גזירה שוה אלא קרא כמשמעו:
+
+Mishnah 3
+
+<b>רבי יהודה אומר ניוול הוא זה.</b> שהורגו מעומד ונופל:
+<b>סדן.</b> עץ עבה תקוע בארץ כמות של נפחים. ובברייתא פירשו, דטעמא דפליג ר׳ יהודה אדרבנן, מפני שאמרה תורה (שם י״ח) ובחוקותיהם לא תלכו. ואמרי ליה רבנן, כיון דכתיב סייף באורייתא, דאמר קרא נקום ינקם (שמות כ״א:כ׳), לא מינייהו גמרינן. והלכה כחכמים:
+
+Mishnah 4
+
+<b>אלו הן הנסקלין.</b> אית מינייהו דכתיב בהו סקילה בהדיא, והנך דלא כתיבא בהו סקילה כתיב בהו דמיו בו דמיהם בם, וכל מקום שנאמר דמיו בו דמיהם בם אינו אלא סקילה, דילפינן מאוב וידעוני דכתיב (ויקרא כ׳:כ״ז) באבן ירגמו אותם דמיהם בם:
+<b>והנותן מזרעו למולך.</b> קסבר האי תנא מולך לאו עבודה זרה הוא אלא חוק האומות בעלמא הוא. מדתנא עבודה זרה, ותנא מולך:
+<b>והמקלל אביו ואמו.</b> חמור ממכה, דאיכא תרתי קלון אביו ואמו ומוציא שם שמים לבטלה, דהא תנן אינו חייב עד שיקללם בשם:
+<b>והמסית.</b> את היחידים:
+<b>והמדיח.</b> עיר הנידחת:
+<b>והמכשף.</b> דכתיב (שמות כ״כ) מכשפה לא תחיה, וסמיך ליה כל שוכב עם בהמה מות יומת, מה שוכב עם בהמה בסקילה, אף מכשפה בסקילה:
+<b>הבא על האם חייב עליה.</b> שתי חטאות. דבכולהו עריות [כתיב בהו כרת וכתיב בהו חילוק חטאות]. ואפילו בגוף אחד. וכן הלכה:
+<b>בין מן האירוסין.</b> דכיון שקידשה, אשתו היא, דכתיב (ויקרא כ׳) ואיש כי יקח אשה, משעת לקיחה נקראת אשתו. והך קיחה קדושין הן, דגמר קיחה קיחה משדה עפרון:
+
+Mishnah 5
+
+<b>עד שיפרש את השם.</b> ויברך השם בשם. שנאמר (שם כ״ד) ונוקב שם ה׳ בנקבו שם, שינקוב השם בשם:
+<b>בכל יום.</b> כל זמן שהיו נושאים ונותנים בבדיקת העדים:
+<b>היו דנין אותן בכינוי.</b> כל אדם שמהפך דבר ומדבר כמי שמקלל ותולה באחר קרוי כינוי בלשון חכמים. ובלשון מקרא, כי לא ידעתי אכנה (איוב ל״ב:כ״ב):
+<b>יכה יוסי את יוסי.</b> אני שמעתי מפני שהוא בן ארבע אותיות ועולה בגימטריא אלהי״ם, לכך מכנה שם בן ארבע אותיות ליוסי:
+<b>נגמר הדין.</b> ובאים ב״ד לומר חייב הוא, לא היו יכולים להרגו על פי עדות זו ששמעו, שהרי לא שמעו מפיהם אלא קללת כינוי:
+<b>אלא מוציאים את כל האדם לחוץ.</b> דגנאי הוא להשמיע ברכת השם לרבים:
+<b>וקורעין ולא מאחין.</b> עולמית. תפירה אלכסנדרית שאין הקריעה ניכרת, אבל שאר תפירות מותר:
+<b>אף אני שמעתי כמוהו.</b> ואינו צריך להזכיר ברכת שם בשם:
+<b>והשלישי אומר.</b> אתיא כמאן דאמר מה שנים עדות אחת אף שלשה עדות אחת:
+
+Mishnah 6
+
+<b>אחד העובד.</b> עבודה זרה בדבר שדרך עבודתו בכך:
+<b>ואחד הזובח כו׳</b> ואע״פ שאין דרך עבודתה באחת מארבע עבודות הללו, חייב. וכל שאר עבודות חוץ מאלו, אינו חייב עד שיעבוד כדרך עבודתה:
+<b>והמקבלו עליו לאלוה.</b> אפי׳ באמירה בעלמא. דאתקש לזביחה, דכתיב (שמות ל״ב:ח׳) ויזבחו לו ויאמרו אלה אלהיך:
+<b>והאומר לו אלי אתה.</b> בפניו. ואתא סיפא לגלויי רישא. דאי תנא רישא הוה אמינא הני מילי בפניו אבל שלא בפניו לא, תנא סיפא בפניו, מכלל דרישא שלא בפניו ואפילו הכי חייב:
+<b>המגפף.</b> מחבק:
+<b>עובר בלא תעשה.</b> לא תעבדם יתירה כתיב:
+<b>הנודר בשמו.</b> קונם עלי כל פירות שבעולם בשם עבודה זרה פלוני:
+<b>המקיים.</b> נשבע:
+<b>עובר בלא תעשה.</b> ושם אלהים אחרים לא תזכירו (שם כ״ג):
+<b>הפוער עצמו.</b> מתריז רעי לפניו:
+<b>זו היא עבודתו.</b> ואפילו נתכוין לבזותו, הואיל וזו היא עבודתו חייב חטאת:
+<b>והזורק אבן למרקוליס.</b> שעובדים אותו בזריקת אבנים. והמסלק אבן מלפניו נמי חייב, שעובדים אותו נמי בסילוק אבנים:
+<b>מרקוליס.</b> חילוף השבח. מר לשון חלוף הוא, כמו במר דכנתא. במר דשחוטה. קלוס, שבח:
+<b>זו היא עבודתו.</b> ואפילו נתכוין לרוגמו, חייב חטאת:
+
+Mishnah 7
+
+<b>שימסור למולך.</b> מוסרו ביד הכומרים:
+<b>ויעביר באש.</b> מעבירו מצד זה לצד זה:
+<b>עד שימסור ויעביר באש.</b> שנאמר (ויקרא י״ח:כ״א) לא תתן להעביר, וכתיב התם (דברים י״ח:י׳) לא ימצא בך מעביר בנו ובתו באש, מה העברה האמורה שם באש, אף העברה האמורה כאן באש:
+<b>אוב זה פיתום.</b> לוקח גולגולת של מת לאחר שנתאכל הבשר ומקטיר לה ושואל ממנה עתידות והיא משיבה:
+<b>והמדבר משחיו.</b> ויש שעושים שישיב המת דרך בית השחי:
+<b>וידעוני.</b> חיה ששמה ידוע. וצורתה כצורת אדם בפניה וידיה ורגליה, והיא מחוברת בטבורה לחבל היוצא מן השורש שנשרש בארץ שמשם חיותה, וכשרוצים לצוד אותה מורים בחצים אל החבל עד שהוא נפסק והיא מתה מיד. והיא קרויה בלשון חכמים בר נש דטור:
+<b>והנשאל בהם.</b> שבא ושואל בהם להגיד לו דבר העתיד כגון שאול:
+<b>באזהרה.</b> דאל תפנו אל האובות:
+
+Mishnah 8
+
+<b>עד שיקללם בשם.</b> באחד מן השמות המיוחדים:
+<b>קללם בכינוי.</b> רחום, חנון, ארך אפים:
+
+Mishnah 9
+
+<b>עד שתהא נערה.</b> ולא קטנה פחותה מבת שתים עשרה שנה ויום אחד, ולא בוגרת שעברו עליה שתים עשרה שנה וששה חדשים ויום אחד:
+<b>בתולה.</b> ולא בעולה. ואם נבעלה שלא כדרכה עדיין בתולה היא. ואפילו באו עליה עשרה בני אדם כולם שלא כדרכה כולם בסקילה:
+<b>מאורסה.</b> ולא נשואה:
+<b>והיא בבית אביה.</b> שאם מסר האב לשלוחי הבעל, הבא עליה אח״כ אינו בסקילה אלא בחנק:
+
+Mishnah 10
+
+<b>זה הדיוט שהסית.</b> דוקא הדיוט שהסית. שנביא המסית מיתתו בחנק:
+<b>והמסית את ההדיוט.</b> לאו דוקא, שלא מצינו חילוק בין מסית את ההדיוט למסית את הנביא. אלא למעוטי מסית את הרבים, כגון מדיחי עיר מישראל שמיתתן בחנק:
+<b>מכמינין.</b> לשון מארב:
+<b>אם היה המסית ערום ואינו יכול לדבר בפניהם.</b> כלומר אומר לניסת שאינו יכול לדבר בפניהם מפני יראת בית דין:
+<b>ביחוד.</b> כלומר, אין איש עמנו ויכול אתה לומר עתה מה שאמרת לי כבר:
+<b>האומר אעבוד.</b> באחד מכל הלשונות הללו הוי מסית וחייב:
+<b>המדיח.</b> ואם מדיח את הרבים הוא, אינו חייב עד שיאמר בלשון רבים נלך ונעבוד:  
+
+Mishnah 11
+
+<b>העושה מעשה.</b> ממש, בסקילה:
+<b>ולא האוחז את העינים.</b> מראה לבריות כאילו עושה ואינו עושה כלום:
+<b>שנים לוקטים קשואים.</b> במכשפות בפנינו, אחד מהן ליקט וחייב מיתה, וחבירו ליקט ופטור מן המיתה. כיצד, העושה מעשה שליקט ממש בכשפים, חייב. והאוחז את העינים, הראה לנו כאילו נתקבצו כולן למקום אחד והקשואים לא זזו ממקומן, פטור מן המיתה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>בן סורר ומורה.</b> משיביא שתי שערות. והוא בן י״ג שנה ויום אחד. דמקמי הכי אין השערות סימן אלא שומא:
+<b>עד שיקיף זקן התחתון.</b> האי זקן דאמור רבנן, התחתון אמרו, שיקיף השער סביבות הגיד:
+<b>ולא העליון.</b> זקן ממש:
+<b>שנאמר בן ולא איש.</b> משהקיף זקן התחתון איש הוא. ואע״ג דמקטנותו הוא קרוי בן, לא מצינו לחייבו מקמי שיביא שתי שערות, דקטן פטור, שלא בא לכלל המצות, הלכך חיוביה בתר הכי הוא. והכי קאמר קרא, כי יהיה לאיש בן, בן הסמוך לגבוו. תו של איש, בתחלת אישותו חייביה קרא. ומשהקיף זקן התחתון, איש גמור הוא:
+
+Mishnah 2
+
+<b>טרטימר.</b> חצי מנה. והוא שיהיה הבשר בשיל ולא בשיל, כדרך שהלסטים אוכלים:
+<b>מן היין האיטלקי.</b> שהוא משובח וממשיך בתריה. והוא דשתי ליה מזיג ולא מזיג:
+<b>רבי יוסי אומר כו׳</b> ואין הלכה כר׳ יוסי:
+<b>אכל בחבורת מצוה.</b> בסעודה של מצוה:
+<b>אכל בעיבור החדש.</b> אע״ג דאין עולין לאותה סעודה אלא בפת וקטנית בלבד ואיהו אסיק בשר ויין, הואיל ובמצוה קעסיק לא ממשיך:
+<b>אכל מעשר שני בירושלים.</b> כיון דכדרך מצותו הוא, דכתיב במעשר שני (דברים י״ד:כ״ו) בבקר ובצאן וביין ובשכר, לא ממשיך:
+<b>נבלות וטריפות שקצים ורמשים.</b> דכתיב איננו שומע בקולנו, ולא זה שאפילו בקולו של המקום ברוך הוא אינו שומע:
+<b>דבר שהוא מצוה.</b> דרבנן, לאתויי תנחומי אבלים. דאי מרישא, הוה אמינא חבורת מצוה היינו כהנים שאוכלים קדשים או אכילת פסחים:
+<b>ודבר שהוא עבירה.</b> לאתויי תענית. צבור שאיסורו מדברי סופרים:
+
+Mishnah 3
+
+<b>גנב משל אביו ואכל ברשות אביו.</b> אע״ג דשכיח ליה לגנוב משל אביו, הואיל ואכל ברשות אביו מתפחד ומתבעת מאביו שמא יראנו ולא ממשיך:
+<b>גנב משל אחרים.</b> לא שכיח ליה שיוכל בכל עת לגנוב משל אחרים, ולא ממשיך:
+<b>עד שיגנוב משל אביו.</b> דשכיח ליה לגנוב בכל עת:
+<b>ויאכל ברשות אחרים.</b> שאינו מתבעת שם מאביו, דבכהאי גוונא ודאי ממשיך:
+<b>ומשל אמו.</b> מנכסים שיש לה שאין לאביו רשות בהן. כגון שנתן לה אחר נכסים במתנה על מנת שאין לבעלה רשות בהן. ואין הלכה כר׳ יוסי ברבי יהודה:
+
+Mishnah 4
+
+<b>ראויה לאביו.</b> שוה ודומה לאביו בקול במראה וקומה. דכתיב איננו שומע בקולנו, מדלא כתיב בקולותינו, שמע מינה קול אחד לשניהם. ומדקול בעינן שוים, מראה וקומה נמי בעינן שוים. ואין הלכה כרבי יהודה:
+<b>גידם.</b> ידו קטועה:
+<b>בננו זה.</b> משמע שמראין אותו:
+<b>חרשים.</b> אם אמר להם איני מקבל מכם אינם שומעים אותו. ואע״פ שרואים אח״כ שאינו מקיים מצותן, מ״מ התורה אמרה איננו שומע בקולנו, דמשמע דבשעת הקול קאמרי דלא שמע, ששמעוהו שאמר איני מקבל מכם:
+<b>ומתרין בו בפני שלשה.</b> הכי קאמר, ומתרין בו בפני שנים שלא ירגיל. ואם לא שמע, מלקין אותו בבית דין של שלשה, כדתנן בפרק קמא, מכות בשלשה. דויסרו אותו האמור בבן סורר ומורה מלקות הוא, כתיב הכא (דברים כ״א:י״ח) בן סורר ומורה, וכתיב התם (שם כ״ח) והיה אם בן הכות הרשע:
+<b>זה הוא שלקה בפניכם.</b> ואע״ג דמיבעי ליה זה ולא סומין, אי איתא דלהך מלתא לחוד אתא, לזה הוא שלקה בפניכם, לכתוב בננו הוא, מאי בננו זה שמעת מינה תרתי:
+<b>ואח״כ הקיף זקן התחתון פטור.</b> כיון דאילו עביד השתא לאו בר קטלא הוא:
+<b>ואם משנגמר דינו ברח.</b> הוי כגברא קטילא וחייב אפילו לאחר כמה שנים:
+
+Mishnah 5
+
+<b>נדון על שם סופו.</b> סוף שמכלה ממון אביו ומבקש מה שהורגל בו ואינו מוצא ויושב בפרשת דרכים ומלסטם את הבריות, אמרה תורה ימות זכאי ואל ימות חייב:
+<b>הנאה להן.</b> שאינן מוסיפין לחטוא:
+<b>והנאה לעולם.</b> שקטה כל הארץ:
+<b>רע להן.</b> שהיו מוסיפים זכיות:
+<b>ורע לעולם.</b> שהיו מגינים על דורן ומוכיחין את הדור:
+<b>יין ושינה לרשעים.</b> כל זמן ששותים וישנים אין חוטאין ואין מריעין לבריות:
+<b>לצדיקים רע להן.</b> שאינם עוסקין בתורה:
+<b>ורע לעולם.</b> שכשהן מתבטלים, פורענות באה לעולם:
+<b>פיזור.</b> שהן נפרדים זה מזה ואין יכולים להועץ ולסייע זה את זה:
+
+Mishnah 6
+
+<b>הבא במחתרת.</b> שאמרה תורה יהרג:
+<b>נדון על שם סופו.</b> שסופו להרוג את בעל הבית אם יעמוד כנגדו להציל את שלו:
+<b>אם יש לו דמים חייב.</b> כגון האב הבא במחתרת על הבן, בידוע שרחמי האב על הבן, לפיכך אין הבן רשאי להרגו. ואם שבר האב החבית, חייב לשלם:
+<b>אין לו דמים פטור.</b> ושאר כל אדם הבא במחתרת שאם הרגו בעל הבית אין לו דמים, אם שבר את החבית פטור מלשלם. שכיון שהוא מתחייב בנפשו פטור מן התשלומין, שאין אדם מת ומשלם:
+
+Mishnah 7
+
+<b>ואלו הן שמצילין אותן בנפשן.</b> שמצילין אותן מן העבירה בנפשן, שניתן רשות לכל אדם להרגם כדי להצילן מן העבירה:
+<b>הרודף אחר חבירו להרגו.</b> דכתיב אצל נערה המאורסה (דברים כ״ב) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה, מקיש רוצח לנערה מאורסה, מה נערה מאורסה ניתן להצילה בנפשו, אף רוצח ניתן להצילו בנפשו. ונערה מאורסה נפקא לן מקרא דכתיב (שם) צעקה הנערה המאורשה ואין מושיע לה, הא יש מושיע לה חייב להושיעה בכל דבר שיכול להצילה:
+<b>ואחר הזכור.</b> נפקא לן דאמר קרא (שם) ולנערה לא תעשה דבר, נער כתיב חסר ה״א, זה זכור. וה״ה לכל חייבי כריתות ומיתות ב״ד שבעריות, שמצילין אותן בנפשן, דכתיב (שם) חטא מות. חטא, אלו חייבי כריתות. מות, אלו חייבי מיתות ב״ד:
+<b>אבל הרודף אחר הבהמה.</b> אע״פ שדומה לעריות:
+<b>והמחלל את השבת והעובד עבודה זרה.</b> אף על פי ששניהם כופרים בעיקר:
+<b>אין מצילין אותם בנפשן.</b> וכ״ש שאר חייבי כריתות ומיתות בית דין שאינן של עריות, שאין מצילין אותם בנפשם, ואין מותר להרגן כלל עד שיעברו עבירה בעדים ויהיו חייבים מיתה בבית דין:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>ואלו הן הנשרפים.</b> הבא על אשה ובתה. על אשה שכבר נשא בתה, דהיינו חמותו:
+<b>ובת כהן.</b> וכן בת כהן שזנתה היא בשריפה:
+<b>יש בכלל אשה ובתה.</b> כלומר באשה ובתה כתיבא שריפה בהדיא (ויקרא כ׳) ואיש אשר יקח את אשה ואת אמה וגו׳ באש ישרפו, ומינה ילפינן כולהו הנך נמי, דאיתנהו בשרפה:
+<b>בתו.</b> מאנוסתו, דלאו בת אשתו היא דלחייב עליה משום בת אשתו. דהא לאו בת אשתו היא:
+<b>בת בתו ובת בנו.</b> שהיו לו מאנוסתו:
+<b>בת אשתו.</b> בין שהיא בתו בין שהיא חורגתו:
+<b>וחמותו.</b> אע״ג דתנא לה רישא בהדיא הבא על אשה שנשא בתה, ולא מדרשא אתיא, איידי דתני בהך כללא אם חמותו ואם חמיו דאתיא מדרשא, תנא נמי אגב ריהטא חמותו בהדייהו:
+<b>כבש עליו.</b> אחז ראשו של חברו ותקפו בתוך המים שלא יוכל להרים ראשו:
+<b>שיסה.</b> גירה:
+<b>השיך.</b> שאחז הנחש בידו והוליכו והגיע שיני הנחש לגוף של חבירו:
+<b>רבי יהודה מחייב.</b> דסבר ארס נחש בשיניו עומד, ומכיון שהגיע שיני הנחש בבשרו של חברו הוי כאילו הרגו וחייב:
+<b>וחכמים פוטרין.</b> דקא סברי ארס נחש מעצמו הוא מקיא, הלכך לאו איהו קטליה אלא גרמא בעלמא הוא ופטור. והלכה כחכמים:
+<b>ואמדוהו למיתה.</b> אבל אמדוהו תחלה לחיים, אפילו לרבנן פטור:
+<b>והוקל ממה שהיה.</b> וחזרו ואמדוהו לחיים:
+<b>שרגלים לדבר.</b> שלא מת מחמת מכה זו:
+
+Mishnah 2
+
+<b>והיה בה כדי להמית על לבו ומת פטור.</b> דתרתי בעינן, שיהא מתכוין למכת מיתה וגם שיכנו מכת מיתה:
+<b>ר״ש אומר אפילו נתכוין להרוג את זה.</b> לאו אסיפא דמלתא דתנא קמא קאי, אהא דקאמר תנא קמא נתכוין להכות את הגדול והיה בה כדי להמית את הגדול והלכה על הקטן ומת חייב, דאי אהא קאי, רבי שמעון פוטר מיבעי ליה, ולמה ליה למהדר ולפרושי אפילו נתכוין להרוג את זה והרג את זה, הא בפירוש אמרו ת״ק, ומאי אפילו. אלא ר״ש ארישא קאי, נתכוין להרוג את הבהמה והרג את האדם פטור, הא נתכוין להרוג את האדם והרג אדם אחר חייב, ועלה קאמר ר״ש אפילו נתכוין להרוג את זה והרג את זה פטור. והלכה כרבי שמעון:
+
+Mishnah 3
+
+<b>רוצח שנתערב באחרים.</b> כגון שנים שהיו עומדים ויצא חץ מביניהם והרג, שניהם פטורים. ואפילו אחד משניהם מוחזק בחסידות ובידוע שהוא לא זרק החץ, אפילו הכי לא מחייבין ליה לאידך בחזקה זו:
+<b>רבי יהודה אומר כונסין אותן לכיפה.</b> מתניתין חסורי מחסרא והכי קתני, ושור שנגמר דינו שנתערב בשוורים אחרים, סוקלים אותם, דהא על כרחך כולהו אסורים בהנאה ואפילו הן אלף, מפני זה המעורב בהן, הלכך סוקלין את כולם כדי שתתקיים מצות סקילה במחוייב בה. [ר׳ יהודה אומר] כונסין אותן לכיפה. ואין צריך לסקלן, אלא כונסין אותן לחדר והן מתים ברעב. ואין הלכה כר׳ יהודה:
+<b>ר׳ שמעון אומר בסייף.</b> שהחנק חמור:
+<b>וחכמים אומרים בחנק.</b> שהסייף חמור:
+
+Mishnah 4
+
+<b>מי שנתחייב שתי מיתות.</b> כגון שעבר עבירה קלה ונגמר דינו לעבירה קלה, וחזר ועבר עבירה חמורה, סלקא דעתך אמינא כיון דנגמר דינו לעבירה קלה, האי גברא קטילא הוא, קמשמע לן:
+<b>עבר עבירה שיש בה שתי מיתות.</b> כגון חמותו, והיא אשת איש:
+<b>נידון בחמורה.</b> בשריפה. מפני שהיא חמותו. ולא כאשת איש שהיא בחנק:
+<b>נדון בזיקה הראשונה.</b> באותו איסור שהוזקק תחלה להזהר ולפרוש ממנו הוא נידון. אבל לא באיסור הבא עליו אחרון, ואע״פ שהוא חמור, דקסבר ר׳ יוסי אין איסור חל על איסור, ואפילו חמור על הקל. ואם נשא בת אלמנה, שהיתה תחלה חמותו כשהיתה פנויה ואחר כך נישאת, נידון בשריפה. ואם היתה אשת איש ואח״כ נעשית חמותו, נידון בחנק כמיתה של אשת איש שהיתה תחלה. ואין הלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>מי שלקה.</b> ושנה. שלקה שני פעמים על עבירה שחייבים עליה כרת, שכל חייבי כריתות לוקים. כשיחזור ויעשה אותה עבירה עצמה פעם שלישית:
+<b>מכניסין אותו לכיפה.</b> מקום כשיעור קומת אדם ולא יותר. ומאכילין אותו תחלה לחם צר ומים לחץ עד שיוקטנו בני מעיו, והדר מאכילין אותו שעורים שנופחות במעיו עד שכריסו נבקעת:
+<b>שלא בעדים.</b> שלא בעדות שיהיה מחוייב עליה מיתה. ומכל מקום ידוע לבית דין שהדבר אמת שבודאי הרג, אלא שהוכחשו העדים בבדיקות או שלא היתה שם התראה מספקת:
+<b>ומאכילין אותו לחם צר ומים לחץ.</b> תחלה, ואח״כ מאכילין אותו שעורים עד שכריסו נבקעת. והיינו רישא. ומה שחיסר זה גלה זה:
+
+Mishnah 6
+
+<b>הגונב את הקסוה.</b> אחד מכלי שרת. מלשון קשות הנסך (במדבר ד׳):
+<b>והמקלל בקוסם.</b> המברך את השם בשם עבודה זרה:
+<b>והבועל ארמית.</b> נכרית:
+<b>קנאים פוגעים בו.</b> המקנאים קנאתו של מקום היו הורגים אותו. והוא שתהיה הנכרית בת נכרית, ובשעת מעשה, ובפני עשרה מישראל. ואם חסר אחד מן התנאים הללו אסור להרגו. אבל ענשו מפורש על פי נביא, יכרת ה׳ לאיש אשר יעשנה. ומלקין אותו ארבע מלקיות מדברי סופרים, משום נדה, משום שפחה משום נכרית, משום זונה:
+<b>פרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח בהם:
+<b>בגזירין.</b> בקעיות של עצים:
+<b>רבי עקיבא אומר בחנק.</b> נאמר כאן (במדבר א׳:נ״א) והזר הקרב יומת. ונאמר להלן (דברים י״ג:ו׳) והנביא ההוא או חולם החלום ההוא יומת, מה להלן בחנק אף באן בחנק:
+<b>וחכמים אומרים בידי שמים.</b> נאמר כאן יומת, ונאמר להלן (במדבר י״ז:כ״ח) כל הקרב הקרב אל משכן ה׳ ימות, מה להלן בידי שמים אף כאן בידי שמים. והלכה כחכמים. ומיתה בידי שמים הוא פחות מן הכרת, שהכרת יש עליו עונש לאחר מיתה אם לא עשה תשובה כראוי, ומיתה בידי שמים אין לאחר מיתה עליו כלום. ורש״י כתב בפרק במה מדליקין (שבת דף כ״ה) דמיתה בידי שמים ימיו נקצרים ואינו הולך ערירי, כרת אית ביה תרתי, ימיו נכרתים והולך ערירי. ומחוייבי מיתה בידי שמים שעל עסקי מקדש וקדשים הם אחד עשר, ואלו הן, האוכל טבל, וכהן טמא שאכל תרומה טהורה, וזר שאכל תרומה, וזר וטמא וטבול יום ששמשו, ומחוסר כפורים, ומחוסר בגדים, ושלא קידש ידים ורגלים, ושתויי יין, ופרועי ראש. קצת מהם נאמר מיתה בהם בפירוש, וקצתם למדום רבותינו מפי הקבלה בגזירה שוה ובהיקש:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>כל ישראל יש להם חלק לעולם הבא.</b> אפילו אלו שנתחייבו מיתה בב״ד מפני רשעתן, יש להם חלק לעולם הבא. ועולם הבא האמור כאן הוא העולם הבא אחר תחיית המתים, שעתידים לחיות ולעמוד בגופם ובנפשם חיים נצחיים, כחמה וכלבנה וככוכבים, כדמייתי בגמרא בהאי פרקא, מתים שעתידים לחיות אין חוזרין לעפרן. והעולם הבא אין בו לא אכילה ולא שתיה ואע״פ שיש בו גוף וגויה, אלא צדיקים יושבין ועטרותיהן בראשיהן ונהנין מזיו שכינה. ומפני שאין כל ישראל שוין בו, אלא הגדול לפי גדלו והקטן לפני קטנו, משום הכי קתני יש להם חלק:
+<b>האומר אין תחיית המתים מן התורה.</b> בגמרא קאמר, וכל כך למה, תנא, הוא כפר בתחיית המתים לפיכך לא יהיה לו חלק בתחיית המתים. ומכאן אני מוכיח שעולם הבא האמור במשנה זו אינו העולם שהנשמות מונחות בו בזמן הזה, אלא העולם של תחיית המתים כדפרישית:
+<b>אפיקורוס.</b> שמבזה תלמידי חכמים. וכל שכן המבזה התורה עצמה:
+<b>בספרים החיצונים.</b> ספרי מינים, כגון ספרי אריסט״ו היוני וחביריו. ובכלל זה הקורא בספר דברי הימים של מלכי נכרים ובשירים של עגבים ודברי חשק שאין בהם חכמה ולא תועלת אלא איבוד זמן בלבד:
+<b>והלוחש על המכה.</b> וברוקק בלבד הוא דאין לו חלק לעולם הבא, לפי שאין מזכירין שם שמים על הרקיקה:
+<b>וההוגה את השם.</b> של ארבע אותיות כמו שהוא נכתב:
+
+Mishnah 2
+
+<b>שלשה מלכים וארבעה הדיוטות.</b> אע״פ שגדולים וחכמים היו. אין להם חלק לעוה״ב:
+<b>שלא היתה אמונתם שלימה.</b> ואע״ג דבלעם מאומות העולם הוה, ואנן כל ישראל יש להם חלק לעולם הבא תנן, משום דקיימא לן חסידי אומות העולם יש להם חלק לעוה״ב, אשמועינן דבלעם לאו מחסידי אומות העולם הוא:
+
+Mishnah 3
+
+<b>שנאמר לא ידון רוחי באדם לא דין ולא רוח.</b> שאין עומדים בדין ואין להם רוח לחיות עם הצדיקים שיש להם חלק:
+<b>כורתי בריתי עלי זבח.</b> שכרתו ברית עם המקום עלי זבחים ושלמים, דכתיב (שמות כ״ד) ויזבחו זבחים שלמים, וכתיב (שם) ויזרוק על העם ויאמר הנה דם הברית:
+<b>אין עתידים לחזור.</b> ממקום שגלו. והא דאמרינן שירמיה החזירן ויאשיהו בן אמון מלך עליהם, לא כולן חזרו אלא מקצתן:
+
+Mishnah 4
+
+<b>יצאו אנשים בני בליעל.</b> בנים שאינם עולים בתחיית המתים, ונדחין כמדיחין:
+<b>עד שיהיו מדיחיה מאותה העיר.</b> דכתיב וידיחו את יושבי עירם, ולא יושבי עיר אחרת:
+<b>ומאותו השבט.</b> דכתיב מקרבך, מקרב השבט עצמו:
+<b>ועד שיודח רובה.</b> של עיר. דכתיב יושבי עירם, דמשמע ישובה של עיר דהיינו רובה:
+<b>הרי אלו כיחידים.</b> שעבדו עבודה זרה. וידונו בסקילה וממונן פלט:
+<b>וצריכים.</b> אנשי עיר הנדחת:
+<b>שני עדים והתראה לכל אחד ואחד.</b> שהיו מרבים להם בתי דינין, וכל מי שנמצא שעבד עבודה זרה בעדים והתראה מפרישים אותן עד שיראו אם הם רובה של עיר מביאין אותן לבית דין הגדול וגומרין דינן שם והורגים אותם בסייף וממונן אבד. ואם לא נמצאו רובה של עיר, דנין אותן בסקילה וממונן פלט:
+
+Mishnah 5
+
+<b>החמרת והגמלת.</b> שיירא של חמרים ושל גמלים שנשתהו בעיר שלשים יום, הוי להו בכלל יושבי עירם:
+<b>הרי אלו מצילין.</b> אם רוב אנשי העיר הודחו ומיעוט לא הודחו, וחמרים וגמלים שלא הודחו משלימין את המועט לעשות רוב, הרי אלו מצילין, שאין ממונן אבד אלא נדונין כיחידים. והוא הדין דגורמין נמי לעשות עיר הנדחת, אם הודחו עמם לעשותם רוב, אלא דתנא אזכותא קא מהדר. ועוד דהא פסיקא ליה טפי, דסתם חמרת וגמלת אין דעתן מעורבת עם בני העיר שיהיו נדחין עמהן:
+
+Mishnah 6
+
+<b>היתה רחובה חוצה לה.</b> אם מקום קיבוץ בני העיר היה חוצה לה, כונסים אותה לתוך העיר, שצריך לעשות לה רחוב בתוכה:
+<b>רחוב.</b> פלטיא גדולה:
+<b>הקדשות שבתוכה יפדו.</b> כלומר אין נשרפים אלא צריכים פדייה כשאר כל ההקדשות:
+<b>ותרומות ירקבו.</b> בגמרא מוקמינן לה בתרומה ביד כהן, דממון כהן הוא וחל עליה איסור דעיר הנדחת. ומיהו לא היו התרומות נשרפים כשאר שללה, דלא מזלזלינן בה כולי האי, לפיכך ירקבו. ואם תרומה ביד ישראל היא, שלל גבוה הוא ותנתן לכהן שבעיר אחרת:
+<b>ומעשר שני.</b> אע״ג דממון ישראל הוא שהרי הוא נאכל לישראל, הואיל וקודש אקרי, לא ישרף אלא יגנז:
+<b>כליל לה׳ אלהיך.</b> אמר רבי שמעון וכו׳ גרסינן. ולא גרסינן שנאמר כליל לה׳ אלהיך:
+<b>לא תיעשה גנות ופרדסים.</b> דעוד, לגמרי משמע:
+<b>כמו שהיתה.</b> בישוב בתים:
+<b>אבל נעשית היא גנות ופרדסים.</b> והלכה כר״ע:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>אלו הן הנחנקין.</b> ממרא על פי בית דין. שמסרב על דברי בית דין הגדול שבלשכת הגזית:
+<b>וזוממי בת כהן.</b> אע״פ שהם באים לחייבה שריפה, אין נדונים אלא במיתה שהיו מחייבים את בועלה שהוא בחנק, כשאר הבא על אשת איש, דכתיב (ויקרא כ״א:ט׳) היא באש תשרף, היא ולא בועלה. וזוממיה ילפינן מכאשר זמם לעשות לאחיו, ולא לאחותו:
+<b>ובועלה.</b> לבת כהן כשהיא נשואה. אבל ארוסה, היא ובועלה בסקילה:
+<b>שהמקלל לאחר מיתה חייב.</b> דכתיב (שם כ׳) אביו ואמו קלל, וקרא יתירא הוא לרבות לאחר מיתה:
+<b>והמכה לאחר מיתה פטור.</b> דהא לא מחייב עד שיעשה בו חבורה, ואין חבורה לאחר מיתה:
+<b>עד שיכניסנו לרשותו.</b> דכתיב (שמות כ״א) ונמצא בידו, ואין ידו אלא רשותו, וכן הוא אומר (במדבר כ״א) ויקח את כל ארצו מידו:
+<b>וישתמש בו.</b> תשמיש שיש בו שוה פרוטה. ות״ק מחייב אפילו בתשמיש שהוא פחות משוה פרוטה. והלכה כת״ק:
+<b>הגונב את בנו.</b> טעמייהו דרבנן דפטרי, דכתיב ונמצא בידו, וקרא יתירא הוא, דהא כתיב (דברים כ״ד:ז׳) כי ימצא איש, אלא למדרש מינה פרט לזה שהוא מצוי. והלכה כחכמים:
+<b>רבי יהודה מחייב.</b> דכתיב (שם) מאחיו מבני ישראל, מאחיו למעוטי עבדים, מבני ישראל, אי כתב בני ישראל הוה ממעטינן מי שחציו עבד וחציו בן חורין, השתא דכתיב מבני ישראל, מיעוטא אחרינא, ואין מיעוט אחר מיעוט אלא לרבות. ורבנן סברי, מאחיו לאו למעוטי עבדים, דהא אחים הם במצות, אלא, בני ישראל למעוטי עבדים, מבני ישראל, למעוטי מי שחציו עבד וחציו בן חורין. והלכה כחכמים:
+
+Mishnah 2
+
+<b>שלשה בתי דינין היו שם.</b> בירושלים דמשתעי בה קרא וקמת ועלית:
+<b>אחד יושב על פתח הר הבית.</b> הוא שער מזרחי שלפנים מן החיל, לפני עזרת נשים:
+<b>ואחד יושב.</b> למעלה הימנו, כשעברו עזרת נשים ובאים לפתח עזרת ישראל:
+<b>ואחד יושב בלשכת הגזית.</b> שהיא בנויה בתוך העזרה חציה בקודש וחציה בחול:
+<b>באים לזה שעל פתח הר הבית.</b> זקן זה שהורה בעירו ונחלקו ב״ד שבעירו עליו והזקיקן הכתוב לעלות לירושלים, באים הוא וב״ד שבעירו לזה ב״ד שעל פתח הר הבית, שהרי בו פוגעים תחלה:
+<b>תלמיד שהורה לעשות.</b> תלמיד שלא הגיע להוראה ונחלק על ב״ד שבעירו ובאו לב״ד הגדול ושאלו וחזר לעירו והורה כבתחלה, פטור, שאין להם לסמוך על הוראתו, והתורה לא חייבה אלא מופלא ומומחה לב״ד, כדילפינן מכי יפלא ממך, במופלא שבב״ד הכתוב מדבר:
+<b>נמצא חומרו קולו.</b> חומר העבירה שעבר והורה אע״פ שלא הגיע להוראה מוסף על ההמראה שהמרה על פי בית דין, היא נעשית לו קולא לפוטרו מן המיתה, שאם היה זקן שהגיע להוראה והמרה על פי בית דין היה חייב מיתה:
+
+Mishnah 3
+
+<b>האומר אין תפילין, וכו׳ פטור: שאין זו הוראה.</b> דזיל קרי בי רב הוא:
+<b>חמש טוטפות.</b> יש הוראה. ואע״פ שאין דבר זה אלא להוסיף על דברי סופרים, חייב, שבמדרש סופרים, [לטטפת לטטפת] לטוטפת כתיב, הרי כאן ארבע פרשיות:
+
+Mishnah 4
+
+<b>ולא בב״ד שביבנה.</b> שאלו לב״ד שבלשכת הגזית ואמרו לו, וחזר לעירו ושהה שם ימים רבים עד שגלתה סנהדרי גדולה ליבנה ואח״כ הורה כבתחלה, אין ממיתין אותו ביבנה. אע״פ שסנהדרי גדולה שם, ואע״פ שעדיין הבית קיים, כיון שסנהדרי גדולה אינה יושבת במקומה בלשכת הגזית:
+
+Mishnah 5
+
+<b>מה שלא שמע.</b> מה שלא נאמר בנבואה לשום נביא בעולם. ומה שנאמר לחבירו ולא לו, ושמעה מפי חבירו ובא ואמר שנאמרה לו, שני אלו נביאי השקר הם ומיתתן בחנק. דכתיב (דברים י״ח) אך הנביא אשר יזיד לדבר דבר בשמי, זה המתנבא מה שלא שמע מעולם. אשר לא צויתיו, הא לחבירו צויתי, זה המתנבא מה שלא נאמר לו ונאמר לחברו. וכתיב ומת הנביא ההוא, וכל מיתה האמורה בתורה סתם אינה אלא חנק:
+<b>מיתתן בידי שמים.</b> דכתיב (שם) והיה האיש אשר לא ישמע אל דברי, קרי ביה לא ישמע, וקרי ביה לא ישמיע, וקרי ביה לא ישמע הוא עצמו אל דברי, הרי שלשתן בכלל. וכתיב (שם) אנכי אדרוש מעמו, בידי שמים:
+
+Mishnah 6
+
+<b>לרשות הבעל.</b> כגון שמסר האב לשלוחי הבעל ועדיין היא בדרך, תו לא קרינא בה בית אביה:
+<b>לאותה מיתה.</b> שהיו מחייבין את הנידון:
+<b>ובועלה.</b> כלומר, וכל הבועלים נידונים כמיתת הנבעלת, חוץ מבועל בת כהן שהיא בשריפה והוא בחנק:
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+Bartenura on Mishnah Sanhedrin
+ברטנורא על משנה סנהדרין
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Sanhedrin
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה סנהדרין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>דיני ממונות.</b> דהיינו הודאות והלואות:
+<b>בשלשה.</b> הדיוטות. ולא אצרכוהו רבנן לשלשה מומחין, שלא תנעול דלת בפני לוין, שמא יכפור הלוה ולא ימצא מומחין לכופו לדין אלא יחיד מומחה או שלשה הדיוטות. אבל גזילות וחבלות בשלשה מומחין, דאלהים כתיב בפרשת שומרים בואלה המשפטים שלש פעמים. ומינה ילפינן שלשה מומחין:
+<b>נזק.</b> אדם או שור המועד שהזיקו דמשלמים נזק שלם:
+<b>חצי נזק.</b> שור תם שהזיק. ואע״ג דהיינו חבלות, איידי דבעי למיתני תשלומי כפל ותשלומי ארבעה וחמשה שאינו משלם כמו מה שהזיק, שמשלם יותר, תנא נמי חצי נזק שאינו משלם כמו שהזיק שהרי משלם פחות. ואיידי דתנא חצי נזק תנא נמי נזק:
+<b>והמוציא שם רע.</b> לא מצאתי לבתך בתולים וענשו אותו מאה כסף:
+<b>דיני נפשות.</b> דאם אמת היה הדבר וזנתה תחתיו וסקלוה. ודיני נפשות בעשרים ושלשה כדלקמן. והלכה כחכמים:
+
+Mishnah 2
+
+<b>מכות.</b> מלקות ארבעים:
+<b>בשלשה.</b> דכתיב (דברים כ״ה:א׳) ונגשו אל המשפט ושפטום, שנים, ואין ב״ד שקול מוסיפין עליהם עוד אחד, הרי כאן שלשה:
+<b>רבי ישמעאל אומר בעשרים ושלשה.</b> אתיא רשע רשע, כתיב הכא (שם) והרשיעו את הרשע, וכתיב התם (במדבר ל״ה:ל״א) אשר הוא רשע למות. מה להלן בעשרים ושלשה אף כאן בעשרים ושלשה:
+<b>עיבור החודש.</b> קידוש החודש. ואיידי דבעי למתני עיבור שנה תנא נמי עיבור החודש:
+<b>בשלשה מתחילין.</b> לראות אם יש להושיב ב״ד על כך. אם אחד מהשלשה אומר צריך ב״ד לישב ולעיין אם צריכה [ה]שנה לעבר, מפני התקופה והאביב והפירות, ושנים אומרים אין צריך, שאין כאן ספק דודאי אינה צריכה עיבור, בטל יחיד במיעוטו. שנים אומרים לישב ואחד אומר שלא לישב, הולכין אחר השנים, ומוסיפין עוד שנים אחרים שישאו ויתנו בדבר, והרי כאן חמשה. שנים אומרים צריך לעבר ושלשה אומרים אין צריך, בטלו שנים במיעוטן. שנים אומרים אינה צריכה ושלשה אומרים צריכה, הולכים אחר הרוב, ומוסיפין עוד שנים שיהיו שבעה ומעברין אותה. ובגמרא מפרש, דהני שלשה חמשה ושבעה כנגד ברכת כהנים, שיש בפסוק ראשון שלש תיבות, ובשני חמשה, ובשלישי שבעה. והלכה כרבן שמעון ב״ג:  
+
+Mishnah 3
+
+<b>סמיכת זקנים.</b> על ראש פר העלם דבר של צבור. ויש במשמעות הדברים גם מינוי הדיין, שהגדול הסומך צריך שיצרף עמו שנים כשרוצה לסמוך חכם כדי שיקרא רבי וידון דיני קנסות. ולשון סמיכה, משום דכתיב (במדבר כ״ז:כ״ג) ויסמוך את ידיו עליו. ולאו דבעי מסמך ידיה עליה אלא בשמא קרו ליה רבי. ואין סמיכה בחוצה לארץ, אלא צריך שהסומך והנסמך יהיו כולן בארץ ישראל, ואז יהיה לו רשות לדון דיני קנסות ואפילו בחוץ לארץ, לפי שסנהדרין נוהגת בין בארץ בין בחוץ לארץ, אחר שנסמכו בארץ. וכתב הרמב״ם שנראה לו שבזמן הזה שאין לנו סמוך איש מפי איש עד משה רבינו, אם היו מסכימים כל החכמים שבא״י לסמוך יחיד או רבים, הרי אלו סמוכים ויכולים לדון דיני קנסות ויש להן לסמוך לאחרים. והדבר צריך הכרע:
+<b>ועריפת העגלה בשלשה.</b> דכתיב (ויקרא ד׳:ט״ו) זקני העדה, מיעוט זקני שנים, ואין ב״ד שקול, הוסיף עליהם עוד אחד הרי שלשה:
+<b>ורבי יהודה אומר בחמשה.</b> וסמכו, שנים. זקני, שנים. ואין בית דין שקול, הוסיף עליהם עוד אחד, הרי חמשה. והלכה כרבי יהודה:
+<b>מצות חליצה בשלשה.</b> דכתיב (דברים כ״ה:ט׳) ונגשה יבמתו אליו לעיני הזקנים, זקנים, שנים. ואין ב״ד שקול, הוסיף עליהם עוד אחד, הרי שלשה. ושנים אחרים שמוסיפים אינו אלא לפרסומי מילתא:
+<b>מיאונין.</b> קטנה יתומה שהשיאוה אמה ואחיה לדעתה ויוצאה במיאון שממאנת בבעלה, צריך שיהיה בשלשה. וביבמות מוכח דמיאון בפני שנים מספיק:
+<b>נטע רבעי.</b> אם בא לחללו על המעות, וכן מעשר שני, ואין דמיהן ידועים. כגון פירות והרקיבו שאין להם שער ידוע:
+<b>ההקדשות.</b> הבא לפדותן צריך שלשה לשומן:
+<b>הערכין המיטלטלין.</b> הרי שאמר ערך פלוני עלי, ואין לו מעות ליתן כפי הדמים הקצובים בפרשה ובא ליתן מטלטלין, צריך שלשה לשום אותן מטלטלים:
+<b>אחד מהן כהן.</b> דבערכין כהן כתיב (ויקרא כ״ז) כערכך הכהן:
+<b>והקרקעות.</b> ואם אין לו מיטלטלין ובא ליתן קרקע, צריך שישומו עשרה אנשים ואחד מהן כהן אותה קרקע שיהיה כפי הערך שיש עליו ליתן:
+<b>ואדם כיוצא בהן.</b> ואם אמר דמי פלוני עלי ששמין אותו כמה הוא יפה לימכר בשוק ונותן דמיו, צריך גם כן שיהיו עשרה ואחד מהן כהן בשומא זו:  
+
+Mishnah 4
+
+<b>והרגת את האשה ואת הבהמה.</b> היינו רובע. ואתקש לאשה, מה אשה בעשרים ושלשה אף בהמה בעשרים ושלשה:
+<b>ואומר ואת הבהמה תהרוגו.</b> בנרבע כתיב. למדנו רובע ונרבע:
+<b>כמיתת הבעלים.</b> כלומר כמו שהיה הבעל נדון בעשרים ושלשה, אם היה חייב מיתה:
+<b>כל הקודם להורגן זכה.</b> כשהמיתו את האדם. ואין צריך להביאם לב״ד:
+<b>רבי עקיבא אומר וכו׳</b> בגמרא מפרש דאיכא בין תנא קמא לרבי עקיבא, נחש. דלת״ק נחש מיתתו בכ״ג, ולרבי עקיבא הזאב והארי והדוב והנמר והברדלס מיתתן בעשרים ושלשה, אבל נחש, הקודם להרגו זכה, שסילק המזיק מן העולם. והלכה כר׳ עקיבא:
+
+Mishnah 5
+
+<b>את השבט.</b> רובו של שבט שעבדו עבודה זרה במזיד, אין דנין אלא בב״ד של שבעים ואחד. דכתיב (דברים י״ז:ה׳) והוצאת את האיש ההוא או את האשה ההיא אל שעריך, איש ואשה אתה מוציא אל שעריך, ואי אתה מוציא את השבט אל שעריך, אלא בבית דין הגדול:
+<b>ולא את נביא השקר.</b> גמר דבר דבר מזקן ממרא, כתיב הכא (שם י״ח) אשר יזיד לדבר דבר, וכתיב בזקן ממרא (שם י״ז) כי יפלא ממך דבר, מה זקן ממרא בב״ד הגדול דכתיב (שם). וקמת ועלית, אף נביא שקר בב״ד הגדול:
+<b>ולא את כהן גדול.</b> דאמר קרא (שמות י״ח:כ״ב) את הדבר הגדול יביאו אליך, דבריו של גדול יביאו אליך. ומשה במקום שבעים ואחד קאי:
+<b>ואין מוציאין למלחמת הרשות.</b> כל מלחמה חוץ ממלחמת שבעה עממין ומלחמת עמלק, קרויה מלחמת הרשות:
+<b>אלא בבית דין של שבעים ואחד.</b> דכתיב בדוד (ד״ה א׳ כ״ז) ואחרי אחיתופל בניהו בן יהוידע. אחיתופל זה יועץ, בניהו בן יהוידע זו סנהדרין, שהיה מופלא שבכולן וכולן נגררים אחריו:
+<b>על העיר.</b> ירושלים. שקדושתה גדולה משאר קדושת ארץ ישראל:
+<b>והעזרות.</b> קדושתן גדולה מקדושת ירושלים. ואי אפשר לחדש קדושה אלא בבית דין של שבעים ואחד, דאמר קרא (שמות כ״ה:ט׳) ככל אשר אני מראה אותך וגו׳ וכן תעשו, לדורות. מה משכן קדוש על פי משה שהוא במקום סנהדרי גדולה, אך לתוספת עיר ועז. רות על פי סנהדרי גדולה:
+<b>ואין עושין סנהדראות לשבטים כו׳</b> כדאשכחן במשה דאוקי סנהדראות ומשה במקום שבעים ואחד קאי:
+<b>אין עושין עיר הנדחת כו׳</b> דכתיב (דברים י״ז:ה׳) והוצאת את האיש ההוא או את האשה ההיא, איש ואשה אתה מוציא אל שעריך, לבית דין שבעירך, ואי אתה מוציא את כל העיר אל שעריך, אלא לשער המיוחד:
+<b>בספר.</b> עיר המבדלת בין ארץ ישראל לארץ העמים, דכתיב מקרבך, ולא מן הספר. וטעמא דקרא, שמא ישמעו נכרים ויבואו ויחריבו ארץ ישראל, לפיכך אין מניחין העיר תל עולם כמשפט עיר הנדחת אבל הורגין את יושביה בלבד:
+<b>ולא שלש.</b> עיירות. עיר הנדחת בב״ד אחד ובמקום אחד, כלומר קרובים זו לזו. אבל בשנים ושלשה מקומות עושים:
+
+Mishnah 6
+
+<b>ומשה על גביהם הרי שבעים ואחד.</b> דאמר קרא (במדבר י״א:י״ז) ונשאו אתך, ואת בהדייהו:
+<b>רבי יהודה אומר שבעים.</b> דדריש אתך, בדומין לך, ולא שיהיה הוא יושב עמהן בדין. ואין הלכה כרבי יהודה:
+<b>עדה שופטת.</b> עשרה מחייבין:
+<b>עדה מצלת.</b> עשרה מזכין. ושמעינן מינה דצריך שיהיו עשרים שאם יחלקו יהיו עשרה מחייבין ועשרה מזכין:
+<b>הטייתך לרעה על פי שנים.</b> והכי קאמר קרא, לא תהיה אחרי רבים לרעות, לחייב על פי אחד שיהיה יתר על המזכין. אבל אחרי רבים, להטות בשנים, אפילו לרעות, כשיהיו שנים מחייבין יותר על המזכין. הלכך על כרחך עשרים ושלשה בעינן, דבציר מעשרה מזכין ליכא למימר, דהא כתיב והצילו העדה, ותו לא משכחת חובה בבציר משנים עשר:
+<b>ואין בית דין שקול.</b> אין עושין בית דין זוגות, שאם יחלקו לחצאים הוי להו פלגא ופלגא ולא משכחת לה הטייתך לטובה על פי אחד. הלכך מוסיפין עליהם עוד אחד והוו להו עשרים ושלשה:
+<b>מאה ועשרים.</b> מפרש בגמרא, עשרים ושלשה, סנהדרי קטנה. ושלש שורות של עשרים ושלש עשרים ושלש יושבים לפניהם, שאם הוצרכו להוסיף על הדיינים מוסיפים מהם. ועשרה בטלנים, עשרה בני אדם בטלים מכל מלאכה שיושבים תמיד בבית המדרש. ושני סופרים לכתוב דברי המזכין ודברי המחייבין. ושני חזנים, שמשי בית דין להלקות החייב ולהזמין בעלי הדין. ושני בעלי דינין. ושני עדים. ושני זוממין. ושני זוממי זוממין. ושני גבאים, ושלישי לחלק הצדקה, שצדקה נגבית בשנים ומתחלקת בשלשה. ורופא אומן להקיז דם. ולבלר. ומלמד תינוקות. הרי מאה ועשרים:
+<b>מאתים ושלשים כנגד שרי עשרות.</b> דהיינו עשרים ושלשה עשיריות, שיהא כל דיין שר של עשרה. דבציר משרי עשרה לא אשכחן שררה. ואין הלכה כרבי נחמיה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כהן גדול.</b> אינו יוצא אחר המטה. דלמא אתי למנגע מתוך טרדתו, ורחמנא אמר (ויקרא כ״א:י״א) ועל כל נפשות מת לא יבוא:
+<b>הן נכסין והוא נגלה.</b> כיון שנתכסו נושאי המטה מן המבוי כלומר שיצאו ממנו, הוא נגלה ונכנס בתוכו. אבל כל זמן שהן נגלין ונראין במבוי, הוא נכסה ממנו שאינו נכנס לתוכו:
+<b>ויוצא עמהן עד פתח העיר.</b> שבעיר מצויין מבואות ויכול להתכסות מהן. אבל חוץ לעיר ליכא הכירא:
+<b>שנאמר ומן המקדש לא יצא.</b> רבי יהודה דריש ומן המקדש לא יצא כל עיקר. ור׳ מאיר דריש ומקדושתו לא יצא, כלומר יזדהר שלא יבא לידי מגע, ובתוך העיר שיש מבואות איכא היכרא ומזדהר. והלכה כרבי יהודה:
+<b>וכשהוא מנחם את אחרים.</b> דבמת שאינו שלו כולי עלמא מודו דיכול הוא לילך, דלא טריד ולא אתי למנגע. וכשחוזרין מן הקברות ועומדין בשורה לנחם האבלים וכל העם עוברים זה אחר זה ומנחמין האבל שעומד במעמדו וכל אחד אומר לו תתנחם מן השמים:
+<b>והממונה ממצעו.</b> שהוא הולך לימין כהן גדול וכל העם משמאלו, נמצא כהן גדול באמצע:
+<b>הממונה.</b> הוא הסגן, שהוא ממונה לעבוד תחת כהן גדול אם יארע פסול בכהן גדול ביום הכפורים:
+<b>אנו כפרתך.</b> בנו תתכפר אתה ואנחנו תחתיך לכל הראוי לבא עליך:
+<b>וכשמברין אותו.</b> שאבל אסור לאכול סעודה ראשונה משלו, וקרוביו ואוהביו מאכילין אותו:
+<b>מסובין על הארץ.</b> הן מצירין ומתאבלין בצערו:
+<b>והוא מיסב.</b> בכבוד על הספסל:
+
+Mishnah 2
+
+<b>המלך לא דן ולא דנין אותו.</b> ודוקא מלכי ישראל שאינם נשמעים לדברי חכמים. אבל מלך ממלכי בית דוד. דן ודנין אותו, שנאמר (ירמיהו כ״א:י״ב) בית דוד כה אמר ה׳ דינו לבוקר משפט:
+<b>אין שומעין לו.</b> דמלך שמחל על כבודו אין כבודו מחול, וגנאי הוא לו שתחלוץ וירקה בפניו. וכל שאינה בת חליצה אינה בת יבום. וכן הלכה:
+<b>מלך נושא אלמנתו של מלך.</b> והלכה כר׳ יהודה בהא:
+
+Mishnah 3
+
+<b>אינו יוצא מפתח פלטרין שלו.</b> שגנאי הוא למלך להראות עגמת נפש לפני העם:
+<b>לפייס את העם.</b> כדי שיכירו שלא בעצת דוד הרג יואב את אבנר. ואין הלכה כרבי יהודה:
+<b>דרגש.</b> מטה:
+
+Mishnah 4
+
+<b>למלחמת הרשות.</b> מלחמת שאר אומות חוץ ממלחמת עמלק ומלחמת שבעה עממין:
+<b>ופורץ.</b> גדר של אחרים:
+<b>לעשות לו דרך.</b> ללכת לכרמו ולשדהו:
+<b>ואין ממחין בידו.</b> אין מעכבין עליו:
+<b>חלק בראש.</b> חלק היפה בורר ראשון. ונוטל מחצה מכל הבזה:
+<b>אלא שמונה עשרה.</b> שהרי דוד היו לו שש נשים וקאמר ליה נביא ואם מעט ואוסיפה לך כהנה וכהנה, כהנה קמא שית, בתרא שית, הרי שמונה עשר:
+<b>מרבה הוא לו.</b> יותר מי״ח. ושלש מחלוקות יש בדבר. ת״ק סבר נושא י״ח ואפילו פרוצות, ויותר מי״ח לא ישא ואפילו כשרות, שכך הוא גזירת הכתוב. ר׳ יהודה סבר נושא י״ח ואפילו פרוצות, ויותר מי״ח פרוצות לא ישא, וכשרות והגונות ישא כמו שירצה. ופליג אתנא קמא בחדא. ר׳ שמעון סבר אפילו אחת פרוצה לא ישא, וכשרות והגונות לא ישא יותר משמונה עשרה. ופליג אתנא קמא בחדא ואדרבי יהודה בתרתי. והלכה כת״ק:
+<b>אלא כדי מרכבתו.</b> דוקא סוסים בטלים להרחיב דעתו ולהתגדל ברוב סוסים [אסור]. אבל כדי רכבו ופרשיו להלחם באויביו מותר:
+<b>אספניא.</b> שכר חיילות הנכנסים ויוצאים עמו כל השנה:
+<b>וכותב לו ס״ת לשמו.</b> חוץ מס״ת שחייב כל אדם מישראל להיות לו ספר תורה, והוא מונח בבית גנזיו. וספר תורה שכותב לשמו כשהוא מלך נכנס ויוצא עמו תמיד:
+<b>מיסב.</b> על השלחן:
+
+Mishnah 5
+
+<b>כשהוא מסתפר.</b> כשמגלח שער ראשו:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>זה בורר לו אחד.</b> אחד מהבעלי דינין בורר לו דיין אחד לדונו ולהפוך בזכותו, וכן השני בורר לו דיין אחד. ושני הבעלי דינים ביחד בוררים להם עוד דיין שלישי, ומתוך כך יצא דין אמת לאמתו דצייתי בעלי דינים דינא ואמרי קושטא קא דייני לן, דסבר החייב הרי אני בעצמי ביררתי האחד ואם היה יכול להפך בזכותי היה מהפך. והדיין השלישי בעצמו נוח לו להפך בזכות שניהם, מפני ששניהם ביררו אותו:
+<b>וחכמים אומרים שני הדיינים בוררים להם אחד.</b> בלא דעת הבעלי דינים. כדי שלא יהיה לבו של זה השלישי נוטה אצל אחד מהן. והלכה כחכמים:
+<b>זה פוסל דיינו של זה.</b> יכול הוא לומר לא אדון לפני בית דין שביררת:
+<b>בזמן שהביא עליהן ראיה.</b> שזה מביא ראיה על דיין שבירר זה, לפוסלו:
+<b>אבל אם הם כשרים ומומחים.</b> הכי קאמר, אבל אם היו כשרים שאינן לא קרובים ולא פסולים, אע״פ שהם יושבי קרנות נעשו כמומחין ואינו יכול לפוסלן. ופסק ההלכה בזה, כשקיבלו בעלי הדין מי שידין להם בין יחיד בין רבים, ופסק עליהם את הדין, דינו דין ואין סותרין דינו ואע״פ שאינו מומחה לרבים. ואם נודע שטעה, אם בדבר משנה טעה או בדבר המפורש בגמרא, מחזירים הדבר כשהיה ודנין בו כהלכה. ואם אי אפשר להחזיר כגון שהלך זה שנטל הממון שלא כדין למדינת הים, פטור הדיין מלשלם מאחר שקיבלוהו עליהם, שאף על פי שגרם להזיק, לא נתכוין להזיק. ואם טעה בשיקול הדעת, והוא בדבר שנחלקו בו תנאים או אמוראים או גאונים, וסוגיא דעלמא כחד מנייהו ודן זה הדיין כדברי אותו הגאון שאין סוגיית העולם כמותו, אם לא נשא ונתן ביד יחזור הדין, ואם א״א להחזיר ישלם מביתו, ואם נשא ונתן ביד, מה שעשה עשוי וישלם מביתו. ודיין שלא קיבלו אותו בעלי הדין אלא שעמד מאליו או מינה אותו המלך או קצת זקני הקהל העמידוהו, אם אינו מומחה לרבים, אע״פ שנטל רשות מראש הגולה, אין דיניו דין, בין טעה בין לא טעה, ואינו בכלל הדיינין אלא בכלל בעלי זרוע, וכל אחד מבעלי דינין אם רצה סותר דינו וחוזר ודן בפני ב״ד. ואם טעה ולא נשא ונתן ביד יחזיר הדין, ואם א״א להחזיר ישלם מביתו כדין כל גורם להזיק, ואם נשא ונתן ביד ישלם מביתו וחוזר ונוטל מבעל דין זה שנתן לו שלא כהלכה. ומומחה לרבים שקיבלו אותו בעלי דינים או שנטל רשות מראש גולה אע״פ שלא קיבלו אותו בעלי דינים, הואיל והוא מומחה, אם טעה בין בדבר משנה בין בשיקול הדעת וא״א להחזיר הדין, פטור מלשלם. ומומחה שנטל רשות מראש גולה יש לו לכוף לבעלי הדין שידונו לפניו, בין רצו בין לא רצו בין בארץ בין בחו״ל. ומי שנטל רשות מן הנשיא שבא״י אינו יכול לכוף לבעלי הדין אלא בא״י בלבד. ומומחה הוא, מי שלמד בתורה שבכתב ושבע״פ ויודע לסבור להקיש ולהבין דבר מתוך דבר (הוא הנקרא מומחה). וכשהוא ניכר וידוע ויצא טבעו אל אנשי דורו נקרא מומחה לרבים, והוא יכול לדון יחידי ואפילו לא נקט רשות מראש הגולה:
+<b>זה פוסל עדיו של זה.</b> פלוגתיהו דר״מ ורבנן מוקי לה בגמרא, כשאמר בעל דין יש לי שתי כתי עדים בדבר והביא כת ראשונה ועמד בעל דין שכנגדו עם אחר ואמר פסולין הן, ר״מ אומר יכול הוא עם אחר לפוסלן, ולאו נוגע בעדות הוא שהרי אמר יש לי כת אחרת. ואם בקש ולא מצא, יפסיד. ורבנן סברי אע״ג דאמר תחלה יש לי שתי כתי עדים יכול לחזור ולומר אין לי אלא אלו, ונמצא זה שבא לפסלן נוגע בעדות הוא, ולא מפסלי אפומיה. והלכה כחכמים:  
+
+Mishnah 2
+
+<b>נאמן עלי אבא.</b> להיות דיין. אף על פי שהוא פסול מן התורה לדונני לא לזכות ולא לחובה, כדנפקא לן מלא יומתו אבות על בנים:
+<b>נאמנים עלי שלשה רועי בקר.</b> לדון. דאילו לעדות, רועי בקר כשרים הן:
+<b>רבי מאיר אומר יכול לחזור בו.</b> אפילו לאחר גמר דין, לאחר שקבל הדיין העדות ואמר איש פלוני אתה זכאי:
+<b>אינו יכול לחזור בו.</b> לאחר גמר דין בלבד הוא דפליגי רבנן עליה דר״מ. דאילו קודם גמר דין מודים חכמים לר״מ דיכול לחזור בו. ואם קנו מידו נמי שמקבל עליו עדות איש פלוני או דינו של איש פלוני, אפילו קודם גמר דין אינו יכול לחזור בו, שאין לאחר קנין כלום. וכן הלכה:
+<b>דור לי בחיי ראשך.</b> נדור לי בחיי ראשך ואתן לך מה שאתה תובע. ואין צריך לומר ומחול לך מה שיש לי אצלך. ונדר לו או קנו מידו, אע״פ שעדיין לא נדר, אינו יכול לחזור בו, כדברי חכמים. וכן הלכה:
+
+Mishnah 3
+
+<b>ואלו הן הפסולים.</b> לדון ולהעיד:
+<b>המשחק בקוביא.</b> פסול לעדות. לפי שאינו מתעסק בישובו של עולם, ואסור לאדם שיתעסק בעולמו אלא או בתורה וגמילות חסדים, או בסחורה ואומנות ומלאכה שיש בהן ישובו של עולם:
+<b>והמלוה בריבית.</b> אחד הלוה ואחד המלוה שניהם פסולין, דקיימא לן המלוה והלוה שניהם עוברים בלא תעשה:
+<b>ומפריחי יונים.</b> אית דמפרשי, מין ממיני השחוק, אם תקדים יונתך ליונתי אתן לך כך וכך. ואית דמפרשי, שמגדל יונה מלומדת להביא יונים לבית בעליה בעל כרחן. ויש בהן גזל מפני דרכי שלום ולא גזל גמור:
+<b>וסוחרי שביעית.</b> עושין סחורה בפירות שביעית. והתורה אמרה (ויקרא כ״ה:ו׳) והיתה שבת הארץ לכם לאכלה, ולא לסחורה: 
+<b>רבי שמעון אומר וכו׳</b> בגמרא מפרש מלתיה דר״ש הכי, בתחלה היו קוראים אותם אוספי שביעית כלומר אוספי פירות שביעית לעצמן היו פסולים לעדות כמו סוחרי פירות שביעית:
+<b>משרבו האנסין.</b> השואלין מנת המלך כך וכך כורין תבואה בכל שנה, והיו צריכין לאסוף תבואה של שביעית לפרוע ממנה מנת המלך, חזרו לומר סוחרי פירות שביעית בלבד הם פסולים, אבל אוספי תבואת שביעית לתת למלך כשרים לעדות, כיון שאין אוספים לאצור לעצמן. ולענין פסק הלכה, כל מי שעבר עברה שחייב עליה מיתת ב״ד או כרת או מלקות, פסול לעדות. דמחוייב מיתה נקרא רשע, דכתיב (במדבר ל״ה:ל״א) אשר הוא רשע למות, ובחייבי מלקות כתיב (דברים כ״ה:ב׳) והיה אם בן הכות הרשע, והתורה אמרה (שמות כ״ג:א׳) אל תשת ידך עם רשע להיות עד חמס, ודרשינן אל תשת רשע עד. ואם לקה חזר להכשרו, דכתיב ונקלה אחיך לעיניך, כיון שלקה הרי הוא כאחיך. ואם לקח ממון שלא כדין, אע״פ שאינו חייב ביה לא מיתה ולא מלקות, פסול לעדות, כגון גנב וגזלן ומלוה ברבית. ואם לקח ממון שיש בו איסור דרבנן, פסול לעדות מדרבנן, כגון מפריחי יונים, וחמסן דיהיב דמי ולוקח החפץ שאין הבעלים רוצים למכרו, והגבאים והמוכסים שלוקחים לעצמן, ומקבלי צדקה מן הנכרים בפרהסיא, אלו וכיוצא בהן פסולין לעדות מדרבנן, ואין עדותן בטלה עד שיכריזו עליהם ויפרסמו אותן. אבל פסולי עדות של תורה אין צריכין הכרזה. וכל הפסולין לעדות בין של תורה בין של דבריהם, אם נודע מענינם שעשו תשובה גמורה והממון שלקחו שלא כדין החזירוהו ועשו סייג וגדר לעצמן באותו דבר שחטאו בו שלא יוסיפו לעשותו עוד, הרי אלו חזרו להכשרן. ומשחקי בקוביא אע״פ שאין בזה גזל אפילו מדבריהם, הם פסולים לעדות, לפי שאין מתעסקין בישובו של עולם ואין בהם יראת שמים. ודוקא שאין להם מלאכה ואומנות אלא היא. כדברי רבי יהודה. וכן הלכה. ואימתי חזרתן, משישברו פספסיהן ויקבלו עליהם דאפילו בחנם לא עבדי:
+
+Mishnah 4
+
+<b>ובעל אחותו וכו׳</b> משום דבעל כאשתו:
+<b>וגיסו.</b> בעל אחות אשתו:
+<b>הם ובניהן וחתניהן.</b> ודוקא בנים ובנות שיש לו לגיסו מאחות אשתו. אבל אם יש לו בנים מאשה אחרת, או חתנים נשואים לבנות שיש לו מאשה אחרת, אינן חשובין קרובין:
+<b>וחורגו.</b> בן אשתו מאיש אחר. הוא בלבד חשוב קרוב, אבל בן חורגו וחתן חורגו לא. ואשת חורגו לא יעיד לה, דאשה כבעלה. והאחים זה עם זה, בין מן האב בין מן האם, הרי הן ראשון בראשון. ובניהם זה עם זה, שני בשני. ובני בניהם זה עם זה, שלישי בשלישי. ולעולם שלישי בראשון כשר. ואין צריך לומר שלישי בשני. אבל שני בשני ואין צריך לומר שני בראשון, שניהם פסולים. וכדרך שאתה מונה בזכרים כך אתה מונה בנקבות, וכל אשה שאתה פסול לה כך אתה פסול לבעלה, וכל איש שאתה פסול לו כך אתה פסול לאשתו:
+<b>אבל משנה ראשונה דודו ובן דודו.</b> ואין הלכה כמשנה ראשונה:
+<b>וכל הראוי ליורשו.</b> תשלום משנתו של ר״ע היא ולא ממשנה ראשונה. וכל הראוי ליורשו, דהיינו קרובי האב. אבל קרובי האם כגון אחי אמו שהזכרנו, כשר לו, שהרי אין אחי אמו ראוי ליורשו. אבל הוא ראוי לירש אחי אמו, לפיכך הוא פסול להעיד לו:
+<b>היה קרוב.</b> כגון חתנו וראוי ליורשו מחמת אשתו:
+<b>ונתרחק.</b> שמתה אשתו קודם שראה עדות זו:
+<b>ר״י אומר וכו׳</b> ואין הלכה כר׳ יהודה:
+
+Mishnah 5
+
+<b>שושבינו.</b> רעהו בימי חופתו, פסול לו כל ימי החופה:
+<b>לא נחשדו ישראל על כך.</b> להעיד שקר משום איבה ואהבה. וכן הלכה. ודוקא בעדות פליגי רבנן עליה. אבל בדין מודו רבנן דפסול לו לדון, דאי רחים ליה אינו רואה לו חובה, ואי סני ליה לא מצי לאפוכי בזכותיה:  
+
+Mishnah 6
+
+<b>ומאיימין עליהם.</b> מודיעים אותם שהשוכרים עדי שקר הן עצמן מבזין אותן וקוראים להן רשעים, דכתיב (במלכים א כ״א:י׳) בנבות, והושיבו שנים אנשים בני בליעל נגדו, שיועצי המלך שהיו יועצים לשכרן קוראים להן בני בליעל:
+<b>הוא אמר לי.</b> הלוה אמר לי:
+<b>לא אמר כלום.</b> דעביד איניש דאמר פלוני נושה בי, כדי שלא יחזיקוהו עשיר:
+<b>הודה לו.</b> שהיו שניהם בפנינו ולהודות לו נתכוין, להיות לו עדים בדבר: 
+<b>אפילו שנים מזכין או מחייבים ואחד אומר איני יודע יוסיפו דיינים.</b> אע״ג דאי הוה פליג עלייהו הוה בטל במיעוטו, כי אמר איני יודע הוי כמו שלא ישב בדין, נמצא הדין בשנים ואנן שלש בעינן:  
+
+Mishnah 7
+
+<b>היו מכניסין אותן.</b> לבעלי דינין. שלאחר ששמעו טענותיהן היו מוציאין אותן לחוץ כדי שישאו ויתנו בדבר ולא ישמעו הבעלי דינים מי מחייב ומי מזכה:
+
+Mishnah 8
+
+<b>הבא ראיה.</b> שטר זכות:
+<b>הרי זה אינו כלום.</b> שהרי אמר אין לי. וחיישינן שמא זייף. או שכר עדי שקר:
+<b>אמר רבן שמעון בן גמליאל וכו׳</b> ואין הלכה כרשב״ג:
+<b>קרבו פלוני ופלוני והעידוני.</b> בהא אפילו רשב״ג מודה. דכיון שהיה יודע בהן ואמר אין לי, ודאי שקרן הוא. אבל הטוען יש לי עדים או ראיה במדינת הים, אין שומעין לו לענות הדין עד שישלח למדינת הים, אלא פוסקין את הדין כפי מה שרואין ממנו עכשיו, וכשיביא עדים או ראיה סותר את הדין וחוזרים ודנים כפי העדים או הראיה שהביא:
+<b>אפונדתו.</b> חגורתו. ואית דמפרשי מלבוש הסמוך לבשרו:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>אחד דיני ממונות וכו׳</b> שנאמר משפט אחד יהיה לכם. ובדיני נפשות כתיב (דברים י״ג:ט״ו) ודרשת וחקרת. וזהו דין תורה. אבל אמרו חכמים שאין מאריכין בדרישה וחקירה בדיני ממונות, שלא תנעול דלת בפני לוין. אלא אם כן ראו בית דין שהדין מרומה. ודרישה וחקירה הוא השאלה בענין בעצמו, כגון כמה הלוהו ומתי הלוהו ובאיזה ענין הלוהו ובאיזה מקום הלוהו. ויש מין אחר מן השאלה שנקראת בדיקה ואינו בענין בעצמו, כגון שישאלו לו מה היה לבוש, כלים שחורים או כלים לבנים, עומד היה או יושב בשעה שהלוהו:
+<b>פותחים.</b> משאו ומתנו של דין. בין לזכות בין לחובה:
+<b>מחזירין.</b> סותרין את הדין אחר שגמרוהו וידעו שטעו:
+<b>ואין הכל מלמדין חובה.</b> שאם אמר אחד מן התלמידים יש לי ללמד עליו חובה אין שומעין לו:
+<b>דנים ביום וגומרין בלילה.</b> דכתיב (שמות י״ח) ושפטו את העם בכל עת, וכתיב (דברים כ״א) והיה ביום הנחילו את בניו, הא כיצד, יום לתחילת דין, ולילה לגמר דין:
+<b>דנין ביום וגומרין ביום.</b> דכתיב (במדבר כ״ה) והוקע אותם לה׳ נגד השמש:
+<b>גומרים בו ביום בין לזכות בין לחובה (וכו׳)</b> דאמר קרא (ישעיה א׳) מלאתי משפט צדק ילין בה:
+<b>לפיכר אין דנים לא בערב שבת.</b> שנמצא גמר דינו בשבת, ולהשהותו אחר שבת אי אפשר מפני עינוי הדין, ולדונו בו ביום אי אפשר שאין ארבע מיתות ב״ד דוחין את השבת, שנאמר (שמות ל״ה) לא תבערו אש בכל מושבותיכם ביום השבת, לימד על מחוייבי שריפה שאין שורפין אותן בשבת, והוא הדין לשאר חייבי מיתות:
+
+Mishnah 2
+
+<b>מן הצד.</b> מן הקטנים בחכמה שהיו יושבים בצד. דאמר קרא (שם כ״ג) לא תענה על ריב. וכתיב רב, כלומר לא תענה על מופלא שבבית דין ולנטות מדבריו, לפיכך אין שומעין דבריו אלא בסוף:
+<b>הכל כשרים לדון.</b> ואפילו גר. והוא שתהא אמו מישראל. וממזר נמי כשר לדון דיני ממונות:
+<b>ואין הכל כשרים לדון דיני נפשות.</b> דכתיב (שמות י״ח:כ״ב) והקל מעליך ונשאו אתך, בדומין לך, מה משה רבינו מיוחס אף בי״ד מיוחסים:
+
+Mishnah 3
+
+<b>כחצי גורן עגולה כדי שיהו רואים זה את זה</b>. דאמר קרא (שיר השירים ז׳:ג׳) שררך אגן הסהר. שררך אגן זו סנהדרין שיושבת בטבורו של עולם ומגינה על כל העולם כולו, והיא דומה לסהר, שיושבים בעגול כחצי ירח. תרגום ירח, סיהרא. ובעגולה שלימה אין יושבים מפני שצריכים בעלי דינים והעדים ליכנס ולדבר בפני כולם:
+<b>רבי יהודה אומר שלשה היו.</b> כדי שיהיו שני עדים על המזכין ושני עדים על המחייבין. ואין הלכה כר״י:
+
+Mishnah 4
+
+<b>ושלש שורות.</b> וכל שורה של כ״ג ת״ח. שמא יחלקו הדיינים ויהיו רובן מחייבין ומיעוטן מזכין, והטיה לרעה אינה על פי אחד כדכתיב (שמות כ״ג:ב׳) לא תהיה אחרי רבים לרעות, וצריך להוסיף שנים שנים עד שבעים ואחד, שלעולם אין מוסיפין על הדיינים יותר משבעים ואחד, הלכך צריך להושיב לפניהם ארבעים ושמונה להשלמת שבעים ואחד. ולאו אורח ארעא לעשות שורות תלמידים מרובה משל דיינים, הלכך עבדינן שלש שורות:
+<b>וכל אחד מכיר את מקומו.</b> לפי שכסדר חכמתם היו מושיבים אותם, לפיכך היה כל אחד צריך להכיר את מקומו:
+<b>הוצרכו לסמוך.</b> כגון שמת אחד מן הדיינים:
+<b>ולא היה יושב במקומו של ראשון.</b> ולא היה אותו שנברר מן הקהל יושב במקומו של ראשון, אלא במקום הראוי לו בסוף שורה השלישית. לפי שהקטן מן התלמידים שבשורות גדול מן הגדול שבקהל:
+
+Mishnah 5
+
+<b>מאיימין על העדים.</b> שלא יעידו שקר:
+<b>מאומד.</b> שהדעת נוטה שהוא כן:
+<b>דיני ממונות.</b> אם העיד לחייב לזה ממון שלא כדין, מחזירו לו ומתכפר:
+<b>לפיכך נברא יחידי.</b> להראותך שמאדם אחד נתישב מלואו של עולם:
+<b>רשויות הרבה.</b> אלהות הרבה יש וכל אחד ברא את שלו:
+<b>מה לנו ולצרה הזאת.</b> להכניס ראשנו בדאגה זו ואפילו על האמת:
+<b>והלא כבר נאמר והוא עד.</b> וחייבין אתם להגיד מה שראיתם:
+<b>ושמא תאמרו מה לנו לחוב.</b> להיות מחוייבים בדמו של זה, נוח לנו לעמוד באם לא יגיד:
+<b>הרי הוא אומר ובאבוד רשעים רנה.</b> ואם רשע הוא אין כאן עון כלל:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>היו בודקין אותן.</b> אחר שאיימו עליהן היו בודקין אותן, בשבע חקירות. כנגד שבעה לשונות שנאמרו במקרא בחייבי מיתות ב״ד, ודרשת וחקרת ושאלת היטב (דברים י״ג:ט״ו) הרי כאן שלשה. ושאלת אינו מן המנין שממנו למדנו בדיקות. ובמקום אחר הוא אומר (שם י״ז) והוגד לך ושמעת ודרשת היטב, יש כאן שנים אחרים, הרי לך חמשה, ובמקום אחר אומר (שם י״ט) ודרשו השופטים היטב, שנים אחרים, הרי כאן שבעה:
+<b>באיזה שבוע.</b> של יובל:
+<b>באיזו שנה.</b> של שבוע:
+<b>באיזה יום.</b> של שבת:
+<b>באיזו שעה.</b> של יום. שכל שבע חקירות הללו מביאות אותן לידי הזמה, ושמא אין עדים להזימן לכל היום ויש עדים להזימן לאותה שעה:
+<b>רבי יוסי אומר.</b> אין צריך אלא שלש חקירות, באיזה יום באיזו שעה באיזה מקום. ואין הלכה כר׳ יוסי, אלא אפילו אמרו העדים אתמול הרגו, בודקין אותן בשבע חקירות, כדי שתטרף דעתן עליהן ויודו אם יש פסול בעדותן:
+<b>מכירין אתם אותו.</b> ההרוג. שמא נכרי הוא. וזו אינה מן החקירות שמביאות לידי הזמה, אלא כשאר בדיקות שאינן אלא לעשות העדות מוכחשת שמא לא יאמר האחד כדברי חבירו. והוא והן יהיו פטורים:
+<b>את מי עבד.</b> לפעור או למרקוליס:
+<b>ובמה עבד.</b> בזיבוח או בהשתחויה:
+
+Mishnah 2
+
+<b>בן זכאי.</b> רבן יוחנן בן זכאי. ותלמיד דן לפני רבו היה באותה שעה, לכך קוראו בן זכאי:
+<b>בעוקצי תאנים.</b> שהיו מעידים עליו שהרגו תחת התאנה. ובדק בן זכאי, תאנה זו עוקציה דקים או גסים. עוקץ, זנב הפרי מקום חיבורו לאילן:
+<b>אמר אחד איני יודע עדותן בטלה.</b> דשוב אי אתה יכול להזימן באותה חקירה, וכל זמן שאי אפשר לקיים תורת הזמה באחד מן העדים, כל העדות בטלה, ואפילו הן מאה, דאין העדים נעשים זוממים עד שיזומו כולן:
+<b>בדיקות.</b> אפילו אמרו כולן אין אנו יודעים, מצות הזמה ראויה להתקיים, דאין הזמה תלויה אלא בחקירה לומר עמנו הייתם באותה שעה במקום אחר:
+<b>עדותן בטלה.</b> כל עדותן בטלה. [שבגמרא], הוא והן פטורים:
+
+Mishnah 3
+
+<b>שזה ידע בעיבורו של חודש.</b> זה שאמר בשנים ידע שהחודש שעבר מלא היה, ויום ראשון של חודש שהוא יום שלשים, מחודש שעבר היה. ודוקא עד חצי החודש, אבל מחצי החודש ואילך עדותן בטילה, שחזקה אין עובר חצי החודש עד שכל העולם יודעים מתי קדשו בית דין החודש:
+<b>רבי יהודה אומר קיימת.</b> דעביד אינש דטעי כולי האי:
+<b>חמה במזרח.</b> ממקום זריחת החמה עד אמצע הרקיע קרוי מזרח, ומאמצע הרקיע עד מקום השקיעה קרוי מערב:  
+
+Mishnah 4
+
+<b>נמצאו דבריהם מכוונים.</b> ומעתה צריכין לישא וליתן בדבר:
+<b>פותחין בזכות.</b> אם לא עברת אל תירא:
+<b>אמר אחד מן העדים יש לי ללמד עליו זכות.</b> אפילו זכות, וכ״ש חובה. משתקים אותו, דכתיב (במדבר ל״ה) ועד אחד לא יענה, בין לזכות בין לחובה:
+<b>אמר אחד מן התלמידים.</b> היושבים לפני הדיינים. יש לי ללמד עליו חובה:
+<b>משתקין אותו.</b> דכתיב (שם) ועד אחד לא יענה בנפש למות, למות הוא דאינו עונה, הא לזכות עונה:
+<b>אינו יורד משם כל היום.</b> ואפילו שאין ממש בדבריו. אבל יש ממש בדבריו, אינו יורד משם לעולם:
+
+Mishnah 5
+
+<b>מעבירין אותו למחר.</b> מעבירין את הדין עד למחר, משום הלנת הדין:
+<b>שנים עשר מחייבין ואחד עשר מזכין.</b> והטייתך לרעה על פי אחד ליתא, הלכך יוסיפו דיינים: 
+<b>ואפילו שנים ועשרים מזכין או מחייבין ואחד אומר איני יודע יוסיפו דיינים.</b> דהאי דאמר איני יודע כמאן דליתא דמי, ואין דנין דיני נפשות לא לזכות ולא לחובה בפחות משלשה ועשרים. 
+<b>שנים שנים.</b> אם נתחלקו השנים שהוסיפו זה לכאן וזה לכאן, דאכתי ליכא הטיה לא לטובה על פי אחד ולא לרעה על פי שנים, צריך להוסיף עוד שנים. וכן עד שבעים ואחד:
+<b>עד שיראה אחד מן המחייבים דברי המזכין.</b> דאיכא הטיה לטובה על פי אחד. והוא הדין אם יראה אחד מן המזכים דברי המחייבים. דבשעת גמר דין קיימא לן דאף המלמד זכות יכול ללמד חובה. והאי דלא תני או עד שיראה אחד מן המזכין דברי המחייבין, דתנא אזכות קמהדר:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>נגמר הדין.</b> חוץ לבית דין. רחוק מבית דין שמא בעוד שמוליכין אותו לבית הסקילה, ימצאו לו זכות ויפטר:
+<b>והסודרין בידו.</b> להניף. והוא סימן להחזירו:
+<b>ובלבד שיהא ממש בדבריו.</b> ואם אין ממש בדבריו, פעם ראשונה ושניה בלבד מחזירין אותו, דלמא מחמת בעתותא נסתתמו טענותיו ואולי תתישב דעתו עליו ויזכור טענותיו, יותר על כך אין מחזירין אותו. ומוסרין לו שני תלמידי חכמים שיעיינו אם יש ממש בדבריו שאז מחזירין אותו ארבע וחמש פעמים:
+<b>ופלוני ופלוני עדיו.</b> שעבר עבירה פלונית ביום פלוני בשעה פלונית. במקום פלוני. דלמא איכא דמזים להו:
+
+Mishnah 2
+
+<b>היה רחוק מבית הסקילה.</b> דקרוב לבית הסקילה שמא תטרף דעתו ולא יכול להתודות:
+<b>ותן לו תודה.</b> ואע״ג דאין אדם נהרג על פי עצמו, הריגת עכן הוראת שעה היתה:
+<b>כזאת וכזאת עשיתי.</b> בגמרא מפרש שמעל בחרמים בימי משה:
+<b>שהוא מזומם.</b> שעדיו הן זוממין:
+<b>לנקות את עצמן.</b> מן הבריות ויוציאו לעז על הדיינים ועל העדים. ואין הלכה כר״י:
+
+Mishnah 3
+
+<b>מפשיטין את בגדיו.</b> דכתיב (ויקרא כ״ד:י״ד) ורגמו אותו, ולא כסותו:
+<b>מכסין אותו מלפניו.</b> פרק אחד כלומר מעט ממנו מלפניו. ואין הלכה כר״י:
+
+Mishnah 4
+
+<b>היה גבוה שתי קומות.</b> ומפילו משם לארץ:
+<b>הופכו על מתניו.</b> שכשהוא מושכב פרקדן מגונה יותר:
+<b>המגדף.</b> מברך את ה׳:
+<b>והעובד עבודה זרה.</b> נמי מגדף הוא. דכתיב (במדבר ט״ו:ל׳) והנפש אשר תעשה ביד רמה וגו׳ את ה׳ הוא מגדף, ואותה פרשה בעבודה זרה מדברת:
+<b>ואין דנין שנים ביום אחד.</b> בבית דין אחד. משום דלא מצי לאפוכי בזכותייהו דכל חד וחד. אלא תלייתן של נשים הללו הוראת שעה היתה ואין למדים ממנה. ואין הלכה כרבי אליעזר:
+<b>משקעין.</b> נועצים:
+<b>והעץ יוצא ממנה.</b> כמין יתד היה יוצא מן הקורה סמוך לראשה:
+<b>ומקיף.</b> סומך זו אצל זו. כמו לתרום שלא מן המוקף [עירובין ל״ב]:
+<b>ותולין אותו.</b> בידיו:
+<b>הקורה מוטה על הכותל.</b> לא היתה נעוצה בארץ אלא ראשה אחד על הארץ וראשה אחד מוטה ונסמך על הכותל. וטעמא דרבי יוסי, לפי שהעץ שנתלה עליו נקבר עמו, ואמרה תורה כי קבור תקברנו, מי שאינו מחוסר אלא קבורה, יצא זה שמחוסר חפירה תלישה וקבורה. ורבנן, חפירה לאו כלום היא, ולא מיעטה תורה אלא שלא יהיה העץ במחובר מעיקרו. והלכה כחכמים:
+
+Mishnah 5
+
+<b>בזמן שאדם מצטער.</b> שפורענות באה עליו בעונו:
+<b>מה לשון אומרת.</b> באיזה לשון שכינה קובלת ומנודדת עליו:
+<b>קלני מראשי.</b> ראשי כבד עלי וזרועי כבד עלי. כאדם שהוא עיף:
+<b>קלני.</b> איני קל מראשי:
+<b>ולא זה בלבד.</b> עובר בלא תעשה אם הלינו:
+<b>לא היו קוברין אותן בקברות אבותיהן.</b> לפי שאין קוברין רשע אצל צדיק:
+<b>שני קברות היו מתוקנין לבית דין.</b> לפי שאין קוברים מי שנתחייב מיתה חמורה אצל מי שנתחייב מיתה קלה. והלכתא גמירא לה שנים ולא ארבעה:
+
+Mishnah 6
+
+<b>נתעכל הבשר.</b> כבר נתכפר לו במיתתו ובבזיונו:
+<b>מלקטין את העצמות.</b> וקוברים אותן בקברות אבותן:
+<b>ולא היו מתאבלים.</b> כדי שיהא בזיונן כפרה להם. ואית דאמרי, לפי שהאבלות חלה משיסתם הגולל, ובאותה שעה אין מתאבלים עליהם שלא נגמרה כפרתן עד שיתעכל הבשר, והואיל ואדחי האבלות אדחי:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>ארבע מיתות.</b> סקילה שרפה הרג וחנק. סקילה חמורה משרפה, ושתיהן מהרג, ושלשתן מחנק. ונפקא מינה למי שנתחייב שתי מיתות, דקיימא לן דנדון בחמורה:
+<b>רבי שמעון אומר וכו׳</b> ואין הלכה כר׳ שמעון:
+<b>זו מצות הנסקלין.</b> הא דפרישנא בפרקין דלעיל:
+
+Mishnah 2
+
+<b>משקעין אותו.</b> שלא יתהפך אנה ואנה ותפול הפתילה על בשרו:
+<b>קשה לתור הרכה.</b> כורכים סודר קשה לתוך הרכה. קשה מבפנים לחנוק, ורכה מבחוץ להגין:
+<b>את הפתילה.</b> פתילה של אבר מדליק. ומתיך לתוך פיו:
+<b>וחומרת.</b> כווצת. לשון חמרמרו מעי (איכה א). וילפינן מבני אהרן שנאמר בהם (ויקרא י׳:ו׳) וכל בית ישראל יבכו את השרפה, ולא נשרפו גופתם דהא כתיב (שם) ויקרבו וישאום בכותנותם, הכא נמי מתקיימת מצות שרפה אף על פי שאין נשרפים אלא בני מעים בלבד. והכי עדיף טפי, דכתיב (שם י״ט) ואהבת לרעך כמוך, ברור לו מיתה יפה:
+<b>אף הוא אם מת בידם.</b> כלומר אם היה מת בידם על ידי חניקתם קודם זריקת הפתילה:
+<b>לא היו מקיימים מצות שרפה.</b> לפיכך לא היו חונקים אותו:
+<b>אלא פותחים את פיו בצבת.</b> טנאלוויי״א בלע״ז. ואין הלכה כר׳ יהודה:
+<b>שלא היה ב״ד של אותה שעה בקי.</b> צדוקין היו, שאין להם גזירה שוה אלא קרא כמשמעו:
+
+Mishnah 3
+
+<b>רבי יהודה אומר ניוול הוא זה.</b> שהורגו מעומד ונופל:
+<b>סדן.</b> עץ עבה תקוע בארץ כמות של נפחים. ובברייתא פירשו, דטעמא דפליג ר׳ יהודה אדרבנן, מפני שאמרה תורה (שם י״ח) ובחוקותיהם לא תלכו. ואמרי ליה רבנן, כיון דכתיב סייף באורייתא, דאמר קרא נקום ינקם (שמות כ״א:כ׳), לא מינייהו גמרינן. והלכה כחכמים:
+
+Mishnah 4
+
+<b>אלו הן הנסקלין.</b> אית מינייהו דכתיב בהו סקילה בהדיא, והנך דלא כתיבא בהו סקילה כתיב בהו דמיו בו דמיהם בם, וכל מקום שנאמר דמיו בו דמיהם בם אינו אלא סקילה, דילפינן מאוב וידעוני דכתיב (ויקרא כ׳:כ״ז) באבן ירגמו אותם דמיהם בם:
+<b>והנותן מזרעו למולך.</b> קסבר האי תנא מולך לאו עבודה זרה הוא אלא חוק האומות בעלמא הוא. מדתנא עבודה זרה, ותנא מולך:
+<b>והמקלל אביו ואמו.</b> חמור ממכה, דאיכא תרתי קלון אביו ואמו ומוציא שם שמים לבטלה, דהא תנן אינו חייב עד שיקללם בשם:
+<b>והמסית.</b> את היחידים:
+<b>והמדיח.</b> עיר הנידחת:
+<b>והמכשף.</b> דכתיב (שמות כ״כ) מכשפה לא תחיה, וסמיך ליה כל שוכב עם בהמה מות יומת, מה שוכב עם בהמה בסקילה, אף מכשפה בסקילה:
+<b>הבא על האם חייב עליה.</b> שתי חטאות. דבכולהו עריות [כתיב בהו כרת וכתיב בהו חילוק חטאות]. ואפילו בגוף אחד. וכן הלכה:
+<b>בין מן האירוסין.</b> דכיון שקידשה, אשתו היא, דכתיב (ויקרא כ׳) ואיש כי יקח אשה, משעת לקיחה נקראת אשתו. והך קיחה קדושין הן, דגמר קיחה קיחה משדה עפרון:
+
+Mishnah 5
+
+<b>עד שיפרש את השם.</b> ויברך השם בשם. שנאמר (שם כ״ד) ונוקב שם ה׳ בנקבו שם, שינקוב השם בשם:
+<b>בכל יום.</b> כל זמן שהיו נושאים ונותנים בבדיקת העדים:
+<b>היו דנין אותן בכינוי.</b> כל אדם שמהפך דבר ומדבר כמי שמקלל ותולה באחר קרוי כינוי בלשון חכמים. ובלשון מקרא, כי לא ידעתי אכנה (איוב ל״ב:כ״ב):
+<b>יכה יוסי את יוסי.</b> אני שמעתי מפני שהוא בן ארבע אותיות ועולה בגימטריא אלהי״ם, לכך מכנה שם בן ארבע אותיות ליוסי:
+<b>נגמר הדין.</b> ובאים ב״ד לומר חייב הוא, לא היו יכולים להרגו על פי עדות זו ששמעו, שהרי לא שמעו מפיהם אלא קללת כינוי:
+<b>אלא מוציאים את כל האדם לחוץ.</b> דגנאי הוא להשמיע ברכת השם לרבים:
+<b>וקורעין ולא מאחין.</b> עולמית. תפירה אלכסנדרית שאין הקריעה ניכרת, אבל שאר תפירות מותר:
+<b>אף אני שמעתי כמוהו.</b> ואינו צריך להזכיר ברכת שם בשם:
+<b>והשלישי אומר.</b> אתיא כמאן דאמר מה שנים עדות אחת אף שלשה עדות אחת:
+
+Mishnah 6
+
+<b>אחד העובד.</b> עבודה זרה בדבר שדרך עבודתו בכך:
+<b>ואחד הזובח כו׳</b> ואע״פ שאין דרך עבודתה באחת מארבע עבודות הללו, חייב. וכל שאר עבודות חוץ מאלו, אינו חייב עד שיעבוד כדרך עבודתה:
+<b>והמקבלו עליו לאלוה.</b> אפי׳ באמירה בעלמא. דאתקש לזביחה, דכתיב (שמות ל״ב:ח׳) ויזבחו לו ויאמרו אלה אלהיך:
+<b>והאומר לו אלי אתה.</b> בפניו. ואתא סיפא לגלויי רישא. דאי תנא רישא הוה אמינא הני מילי בפניו אבל שלא בפניו לא, תנא סיפא בפניו, מכלל דרישא שלא בפניו ואפילו הכי חייב:
+<b>המגפף.</b> מחבק:
+<b>עובר בלא תעשה.</b> לא תעבדם יתירה כתיב:
+<b>הנודר בשמו.</b> קונם עלי כל פירות שבעולם בשם עבודה זרה פלוני:
+<b>המקיים.</b> נשבע:
+<b>עובר בלא תעשה.</b> ושם אלהים אחרים לא תזכירו (שם כ״ג):
+<b>הפוער עצמו.</b> מתריז רעי לפניו:
+<b>זו היא עבודתו.</b> ואפילו נתכוין לבזותו, הואיל וזו היא עבודתו חייב חטאת:
+<b>והזורק אבן למרקוליס.</b> שעובדים אותו בזריקת אבנים. והמסלק אבן מלפניו נמי חייב, שעובדים אותו נמי בסילוק אבנים:
+<b>מרקוליס.</b> חילוף השבח. מר לשון חלוף הוא, כמו במר דכנתא. במר דשחוטה. קלוס, שבח:
+<b>זו היא עבודתו.</b> ואפילו נתכוין לרוגמו, חייב חטאת:
+
+Mishnah 7
+
+<b>שימסור למולך.</b> מוסרו ביד הכומרים:
+<b>ויעביר באש.</b> מעבירו מצד זה לצד זה:
+<b>עד שימסור ויעביר באש.</b> שנאמר (ויקרא י״ח:כ״א) לא תתן להעביר, וכתיב התם (דברים י״ח:י׳) לא ימצא בך מעביר בנו ובתו באש, מה העברה האמורה שם באש, אף העברה האמורה כאן באש:
+<b>אוב זה פיתום.</b> לוקח גולגולת של מת לאחר שנתאכל הבשר ומקטיר לה ושואל ממנה עתידות והיא משיבה:
+<b>והמדבר משחיו.</b> ויש שעושים שישיב המת דרך בית השחי:
+<b>וידעוני.</b> חיה ששמה ידוע. וצורתה כצורת אדם בפניה וידיה ורגליה, והיא מחוברת בטבורה לחבל היוצא מן השורש שנשרש בארץ שמשם חיותה, וכשרוצים לצוד אותה מורים בחצים אל החבל עד שהוא נפסק והיא מתה מיד. והיא קרויה בלשון חכמים בר נש דטור:
+<b>והנשאל בהם.</b> שבא ושואל בהם להגיד לו דבר העתיד כגון שאול:
+<b>באזהרה.</b> דאל תפנו אל האובות:
+
+Mishnah 8
+
+<b>עד שיקללם בשם.</b> באחד מן השמות המיוחדים:
+<b>קללם בכינוי.</b> רחום, חנון, ארך אפים:
+
+Mishnah 9
+
+<b>עד שתהא נערה.</b> ולא קטנה פחותה מבת שתים עשרה שנה ויום אחד, ולא בוגרת שעברו עליה שתים עשרה שנה וששה חדשים ויום אחד:
+<b>בתולה.</b> ולא בעולה. ואם נבעלה שלא כדרכה עדיין בתולה היא. ואפילו באו עליה עשרה בני אדם כולם שלא כדרכה כולם בסקילה:
+<b>מאורסה.</b> ולא נשואה:
+<b>והיא בבית אביה.</b> שאם מסר האב לשלוחי הבעל, הבא עליה אח״כ אינו בסקילה אלא בחנק:
+
+Mishnah 10
+
+<b>זה הדיוט שהסית.</b> דוקא הדיוט שהסית. שנביא המסית מיתתו בחנק:
+<b>והמסית את ההדיוט.</b> לאו דוקא, שלא מצינו חילוק בין מסית את ההדיוט למסית את הנביא. אלא למעוטי מסית את הרבים, כגון מדיחי עיר מישראל שמיתתן בחנק:
+<b>מכמינין.</b> לשון מארב:
+<b>אם היה המסית ערום ואינו יכול לדבר בפניהם.</b> כלומר אומר לניסת שאינו יכול לדבר בפניהם מפני יראת בית דין:
+<b>ביחוד.</b> כלומר, אין איש עמנו ויכול אתה לומר עתה מה שאמרת לי כבר:
+<b>האומר אעבוד.</b> באחד מכל הלשונות הללו הוי מסית וחייב:
+<b>המדיח.</b> ואם מדיח את הרבים הוא, אינו חייב עד שיאמר בלשון רבים נלך ונעבוד:  
+
+Mishnah 11
+
+<b>העושה מעשה.</b> ממש, בסקילה:
+<b>ולא האוחז את העינים.</b> מראה לבריות כאילו עושה ואינו עושה כלום:
+<b>שנים לוקטים קשואים.</b> במכשפות בפנינו, אחד מהן ליקט וחייב מיתה, וחבירו ליקט ופטור מן המיתה. כיצד, העושה מעשה שליקט ממש בכשפים, חייב. והאוחז את העינים, הראה לנו כאילו נתקבצו כולן למקום אחד והקשואים לא זזו ממקומן, פטור מן המיתה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>בן סורר ומורה.</b> משיביא שתי שערות. והוא בן י״ג שנה ויום אחד. דמקמי הכי אין השערות סימן אלא שומא:
+<b>עד שיקיף זקן התחתון.</b> האי זקן דאמור רבנן, התחתון אמרו, שיקיף השער סביבות הגיד:
+<b>ולא העליון.</b> זקן ממש:
+<b>שנאמר בן ולא איש.</b> משהקיף זקן התחתון איש הוא. ואע״ג דמקטנותו הוא קרוי בן, לא מצינו לחייבו מקמי שיביא שתי שערות, דקטן פטור, שלא בא לכלל המצות, הלכך חיוביה בתר הכי הוא. והכי קאמר קרא, כי יהיה לאיש בן, בן הסמוך לגבוו. תו של איש, בתחלת אישותו חייביה קרא. ומשהקיף זקן התחתון, איש גמור הוא:
+
+Mishnah 2
+
+<b>טרטימר.</b> חצי מנה. והוא שיהיה הבשר בשיל ולא בשיל, כדרך שהלסטים אוכלים:
+<b>מן היין האיטלקי.</b> שהוא משובח וממשיך בתריה. והוא דשתי ליה מזיג ולא מזיג:
+<b>רבי יוסי אומר כו׳</b> ואין הלכה כר׳ יוסי:
+<b>אכל בחבורת מצוה.</b> בסעודה של מצוה:
+<b>אכל בעיבור החדש.</b> אע״ג דאין עולין לאותה סעודה אלא בפת וקטנית בלבד ואיהו אסיק בשר ויין, הואיל ובמצוה קעסיק לא ממשיך:
+<b>אכל מעשר שני בירושלים.</b> כיון דכדרך מצותו הוא, דכתיב במעשר שני (דברים י״ד:כ״ו) בבקר ובצאן וביין ובשכר, לא ממשיך:
+<b>נבלות וטריפות שקצים ורמשים.</b> דכתיב איננו שומע בקולנו, ולא זה שאפילו בקולו של המקום ברוך הוא אינו שומע:
+<b>דבר שהוא מצוה.</b> דרבנן, לאתויי תנחומי אבלים. דאי מרישא, הוה אמינא חבורת מצוה היינו כהנים שאוכלים קדשים או אכילת פסחים:
+<b>ודבר שהוא עבירה.</b> לאתויי תענית. צבור שאיסורו מדברי סופרים:
+
+Mishnah 3
+
+<b>גנב משל אביו ואכל ברשות אביו.</b> אע״ג דשכיח ליה לגנוב משל אביו, הואיל ואכל ברשות אביו מתפחד ומתבעת מאביו שמא יראנו ולא ממשיך:
+<b>גנב משל אחרים.</b> לא שכיח ליה שיוכל בכל עת לגנוב משל אחרים, ולא ממשיך:
+<b>עד שיגנוב משל אביו.</b> דשכיח ליה לגנוב בכל עת:
+<b>ויאכל ברשות אחרים.</b> שאינו מתבעת שם מאביו, דבכהאי גוונא ודאי ממשיך:
+<b>ומשל אמו.</b> מנכסים שיש לה שאין לאביו רשות בהן. כגון שנתן לה אחר נכסים במתנה על מנת שאין לבעלה רשות בהן. ואין הלכה כר׳ יוסי ברבי יהודה:
+
+Mishnah 4
+
+<b>ראויה לאביו.</b> שוה ודומה לאביו בקול במראה וקומה. דכתיב איננו שומע בקולנו, מדלא כתיב בקולותינו, שמע מינה קול אחד לשניהם. ומדקול בעינן שוים, מראה וקומה נמי בעינן שוים. ואין הלכה כרבי יהודה:
+<b>גידם.</b> ידו קטועה:
+<b>בננו זה.</b> משמע שמראין אותו:
+<b>חרשים.</b> אם אמר להם איני מקבל מכם אינם שומעים אותו. ואע״פ שרואים אח״כ שאינו מקיים מצותן, מ״מ התורה אמרה איננו שומע בקולנו, דמשמע דבשעת הקול קאמרי דלא שמע, ששמעוהו שאמר איני מקבל מכם:
+<b>ומתרין בו בפני שלשה.</b> הכי קאמר, ומתרין בו בפני שנים שלא ירגיל. ואם לא שמע, מלקין אותו בבית דין של שלשה, כדתנן בפרק קמא, מכות בשלשה. דויסרו אותו האמור בבן סורר ומורה מלקות הוא, כתיב הכא (דברים כ״א:י״ח) בן סורר ומורה, וכתיב התם (שם כ״ח) והיה אם בן הכות הרשע:
+<b>זה הוא שלקה בפניכם.</b> ואע״ג דמיבעי ליה זה ולא סומין, אי איתא דלהך מלתא לחוד אתא, לזה הוא שלקה בפניכם, לכתוב בננו הוא, מאי בננו זה שמעת מינה תרתי:
+<b>ואח״כ הקיף זקן התחתון פטור.</b> כיון דאילו עביד השתא לאו בר קטלא הוא:
+<b>ואם משנגמר דינו ברח.</b> הוי כגברא קטילא וחייב אפילו לאחר כמה שנים:
+
+Mishnah 5
+
+<b>נדון על שם סופו.</b> סוף שמכלה ממון אביו ומבקש מה שהורגל בו ואינו מוצא ויושב בפרשת דרכים ומלסטם את הבריות, אמרה תורה ימות זכאי ואל ימות חייב:
+<b>הנאה להן.</b> שאינן מוסיפין לחטוא:
+<b>והנאה לעולם.</b> שקטה כל הארץ:
+<b>רע להן.</b> שהיו מוסיפים זכיות:
+<b>ורע לעולם.</b> שהיו מגינים על דורן ומוכיחין את הדור:
+<b>יין ושינה לרשעים.</b> כל זמן ששותים וישנים אין חוטאין ואין מריעין לבריות:
+<b>לצדיקים רע להן.</b> שאינם עוסקין בתורה:
+<b>ורע לעולם.</b> שכשהן מתבטלים, פורענות באה לעולם:
+<b>פיזור.</b> שהן נפרדים זה מזה ואין יכולים להועץ ולסייע זה את זה:
+
+Mishnah 6
+
+<b>הבא במחתרת.</b> שאמרה תורה יהרג:
+<b>נדון על שם סופו.</b> שסופו להרוג את בעל הבית אם יעמוד כנגדו להציל את שלו:
+<b>אם יש לו דמים חייב.</b> כגון האב הבא במחתרת על הבן, בידוע שרחמי האב על הבן, לפיכך אין הבן רשאי להרגו. ואם שבר האב החבית, חייב לשלם:
+<b>אין לו דמים פטור.</b> ושאר כל אדם הבא במחתרת שאם הרגו בעל הבית אין לו דמים, אם שבר את החבית פטור מלשלם. שכיון שהוא מתחייב בנפשו פטור מן התשלומין, שאין אדם מת ומשלם:
+
+Mishnah 7
+
+<b>ואלו הן שמצילין אותן בנפשן.</b> שמצילין אותן מן העבירה בנפשן, שניתן רשות לכל אדם להרגם כדי להצילן מן העבירה:
+<b>הרודף אחר חבירו להרגו.</b> דכתיב אצל נערה המאורסה (דברים כ״ב) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה, מקיש רוצח לנערה מאורסה, מה נערה מאורסה ניתן להצילה בנפשו, אף רוצח ניתן להצילו בנפשו. ונערה מאורסה נפקא לן מקרא דכתיב (שם) צעקה הנערה המאורשה ואין מושיע לה, הא יש מושיע לה חייב להושיעה בכל דבר שיכול להצילה:
+<b>ואחר הזכור.</b> נפקא לן דאמר קרא (שם) ולנערה לא תעשה דבר, נער כתיב חסר ה״א, זה זכור. וה״ה לכל חייבי כריתות ומיתות ב״ד שבעריות, שמצילין אותן בנפשן, דכתיב (שם) חטא מות. חטא, אלו חייבי כריתות. מות, אלו חייבי מיתות ב״ד:
+<b>אבל הרודף אחר הבהמה.</b> אע״פ שדומה לעריות:
+<b>והמחלל את השבת והעובד עבודה זרה.</b> אף על פי ששניהם כופרים בעיקר:
+<b>אין מצילין אותם בנפשן.</b> וכ״ש שאר חייבי כריתות ומיתות בית דין שאינן של עריות, שאין מצילין אותם בנפשם, ואין מותר להרגן כלל עד שיעברו עבירה בעדים ויהיו חייבים מיתה בבית דין:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>ואלו הן הנשרפים.</b> הבא על אשה ובתה. על אשה שכבר נשא בתה, דהיינו חמותו:
+<b>ובת כהן.</b> וכן בת כהן שזנתה היא בשריפה:
+<b>יש בכלל אשה ובתה.</b> כלומר באשה ובתה כתיבא שריפה בהדיא (ויקרא כ׳) ואיש אשר יקח את אשה ואת אמה וגו׳ באש ישרפו, ומינה ילפינן כולהו הנך נמי, דאיתנהו בשרפה:
+<b>בתו.</b> מאנוסתו, דלאו בת אשתו היא דלחייב עליה משום בת אשתו. דהא לאו בת אשתו היא:
+<b>בת בתו ובת בנו.</b> שהיו לו מאנוסתו:
+<b>בת אשתו.</b> בין שהיא בתו בין שהיא חורגתו:
+<b>וחמותו.</b> אע״ג דתנא לה רישא בהדיא הבא על אשה שנשא בתה, ולא מדרשא אתיא, איידי דתני בהך כללא אם חמותו ואם חמיו דאתיא מדרשא, תנא נמי אגב ריהטא חמותו בהדייהו:
+<b>כבש עליו.</b> אחז ראשו של חברו ותקפו בתוך המים שלא יוכל להרים ראשו:
+<b>שיסה.</b> גירה:
+<b>השיך.</b> שאחז הנחש בידו והוליכו והגיע שיני הנחש לגוף של חבירו:
+<b>רבי יהודה מחייב.</b> דסבר ארס נחש בשיניו עומד, ומכיון שהגיע שיני הנחש בבשרו של חברו הוי כאילו הרגו וחייב:
+<b>וחכמים פוטרין.</b> דקא סברי ארס נחש מעצמו הוא מקיא, הלכך לאו איהו קטליה אלא גרמא בעלמא הוא ופטור. והלכה כחכמים:
+<b>ואמדוהו למיתה.</b> אבל אמדוהו תחלה לחיים, אפילו לרבנן פטור:
+<b>והוקל ממה שהיה.</b> וחזרו ואמדוהו לחיים:
+<b>שרגלים לדבר.</b> שלא מת מחמת מכה זו:
+
+Mishnah 2
+
+<b>והיה בה כדי להמית על לבו ומת פטור.</b> דתרתי בעינן, שיהא מתכוין למכת מיתה וגם שיכנו מכת מיתה:
+<b>ר״ש אומר אפילו נתכוין להרוג את זה.</b> לאו אסיפא דמלתא דתנא קמא קאי, אהא דקאמר תנא קמא נתכוין להכות את הגדול והיה בה כדי להמית את הגדול והלכה על הקטן ומת חייב, דאי אהא קאי, רבי שמעון פוטר מיבעי ליה, ולמה ליה למהדר ולפרושי אפילו נתכוין להרוג את זה והרג את זה, הא בפירוש אמרו ת״ק, ומאי אפילו. אלא ר״ש ארישא קאי, נתכוין להרוג את הבהמה והרג את האדם פטור, הא נתכוין להרוג את האדם והרג אדם אחר חייב, ועלה קאמר ר״ש אפילו נתכוין להרוג את זה והרג את זה פטור. והלכה כרבי שמעון:
+
+Mishnah 3
+
+<b>רוצח שנתערב באחרים.</b> כגון שנים שהיו עומדים ויצא חץ מביניהם והרג, שניהם פטורים. ואפילו אחד משניהם מוחזק בחסידות ובידוע שהוא לא זרק החץ, אפילו הכי לא מחייבין ליה לאידך בחזקה זו:
+<b>רבי יהודה אומר כונסין אותן לכיפה.</b> מתניתין חסורי מחסרא והכי קתני, ושור שנגמר דינו שנתערב בשוורים אחרים, סוקלים אותם, דהא על כרחך כולהו אסורים בהנאה ואפילו הן אלף, מפני זה המעורב בהן, הלכך סוקלין את כולם כדי שתתקיים מצות סקילה במחוייב בה. [ר׳ יהודה אומר] כונסין אותן לכיפה. ואין צריך לסקלן, אלא כונסין אותן לחדר והן מתים ברעב. ואין הלכה כר׳ יהודה:
+<b>ר׳ שמעון אומר בסייף.</b> שהחנק חמור:
+<b>וחכמים אומרים בחנק.</b> שהסייף חמור:
+
+Mishnah 4
+
+<b>מי שנתחייב שתי מיתות.</b> כגון שעבר עבירה קלה ונגמר דינו לעבירה קלה, וחזר ועבר עבירה חמורה, סלקא דעתך אמינא כיון דנגמר דינו לעבירה קלה, האי גברא קטילא הוא, קמשמע לן:
+<b>עבר עבירה שיש בה שתי מיתות.</b> כגון חמותו, והיא אשת איש:
+<b>נידון בחמורה.</b> בשריפה. מפני שהיא חמותו. ולא כאשת איש שהיא בחנק:
+<b>נדון בזיקה הראשונה.</b> באותו איסור שהוזקק תחלה להזהר ולפרוש ממנו הוא נידון. אבל לא באיסור הבא עליו אחרון, ואע״פ שהוא חמור, דקסבר ר׳ יוסי אין איסור חל על איסור, ואפילו חמור על הקל. ואם נשא בת אלמנה, שהיתה תחלה חמותו כשהיתה פנויה ואחר כך נישאת, נידון בשריפה. ואם היתה אשת איש ואח״כ נעשית חמותו, נידון בחנק כמיתה של אשת איש שהיתה תחלה. ואין הלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>מי שלקה.</b> ושנה. שלקה שני פעמים על עבירה שחייבים עליה כרת, שכל חייבי כריתות לוקים. כשיחזור ויעשה אותה עבירה עצמה פעם שלישית:
+<b>מכניסין אותו לכיפה.</b> מקום כשיעור קומת אדם ולא יותר. ומאכילין אותו תחלה לחם צר ומים לחץ עד שיוקטנו בני מעיו, והדר מאכילין אותו שעורים שנופחות במעיו עד שכריסו נבקעת:
+<b>שלא בעדים.</b> שלא בעדות שיהיה מחוייב עליה מיתה. ומכל מקום ידוע לבית דין שהדבר אמת שבודאי הרג, אלא שהוכחשו העדים בבדיקות או שלא היתה שם התראה מספקת:
+<b>ומאכילין אותו לחם צר ומים לחץ.</b> תחלה, ואח״כ מאכילין אותו שעורים עד שכריסו נבקעת. והיינו רישא. ומה שחיסר זה גלה זה:
+
+Mishnah 6
+
+<b>הגונב את הקסוה.</b> אחד מכלי שרת. מלשון קשות הנסך (במדבר ד׳):
+<b>והמקלל בקוסם.</b> המברך את השם בשם עבודה זרה:
+<b>והבועל ארמית.</b> נכרית:
+<b>קנאים פוגעים בו.</b> המקנאים קנאתו של מקום היו הורגים אותו. והוא שתהיה הנכרית בת נכרית, ובשעת מעשה, ובפני עשרה מישראל. ואם חסר אחד מן התנאים הללו אסור להרגו. אבל ענשו מפורש על פי נביא, יכרת ה׳ לאיש אשר יעשנה. ומלקין אותו ארבע מלקיות מדברי סופרים, משום נדה, משום שפחה משום נכרית, משום זונה:
+<b>פרחי כהונה.</b> בחורים שמתחיל שער זקנם לפרוח בהם:
+<b>בגזירין.</b> בקעיות של עצים:
+<b>רבי עקיבא אומר בחנק.</b> נאמר כאן (במדבר א׳:נ״א) והזר הקרב יומת. ונאמר להלן (דברים י״ג:ו׳) והנביא ההוא או חולם החלום ההוא יומת, מה להלן בחנק אף באן בחנק:
+<b>וחכמים אומרים בידי שמים.</b> נאמר כאן יומת, ונאמר להלן (במדבר י״ז:כ״ח) כל הקרב הקרב אל משכן ה׳ ימות, מה להלן בידי שמים אף כאן בידי שמים. והלכה כחכמים. ומיתה בידי שמים הוא פחות מן הכרת, שהכרת יש עליו עונש לאחר מיתה אם לא עשה תשובה כראוי, ומיתה בידי שמים אין לאחר מיתה עליו כלום. ורש״י כתב בפרק במה מדליקין (שבת דף כ״ה) דמיתה בידי שמים ימיו נקצרים ואינו הולך ערירי, כרת אית ביה תרתי, ימיו נכרתים והולך ערירי. ומחוייבי מיתה בידי שמים שעל עסקי מקדש וקדשים הם אחד עשר, ואלו הן, האוכל טבל, וכהן טמא שאכל תרומה טהורה, וזר שאכל תרומה, וזר וטמא וטבול יום ששמשו, ומחוסר כפורים, ומחוסר בגדים, ושלא קידש ידים ורגלים, ושתויי יין, ופרועי ראש. קצת מהם נאמר מיתה בהם בפירוש, וקצתם למדום רבותינו מפי הקבלה בגזירה שוה ובהיקש:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>כל ישראל יש להם חלק לעולם הבא.</b> אפילו אלו שנתחייבו מיתה בב״ד מפני רשעתן, יש להם חלק לעולם הבא. ועולם הבא האמור כאן הוא העולם הבא אחר תחיית המתים, שעתידים לחיות ולעמוד בגופם ובנפשם חיים נצחיים, כחמה וכלבנה וככוכבים, כדמייתי בגמרא בהאי פרקא, מתים שעתידים לחיות אין חוזרין לעפרן. והעולם הבא אין בו לא אכילה ולא שתיה ואע״פ שיש בו גוף וגויה, אלא צדיקים יושבין ועטרותיהן בראשיהן ונהנין מזיו שכינה. ומפני שאין כל ישראל שוין בו, אלא הגדול לפי גדלו והקטן לפני קטנו, משום הכי קתני יש להם חלק:
+<b>האומר אין תחיית המתים מן התורה.</b> בגמרא קאמר, וכל כך למה, תנא, הוא כפר בתחיית המתים לפיכך לא יהיה לו חלק בתחיית המתים. ומכאן אני מוכיח שעולם הבא האמור במשנה זו אינו העולם שהנשמות מונחות בו בזמן הזה, אלא העולם של תחיית המתים כדפרישית:
+<b>אפיקורוס.</b> שמבזה תלמידי חכמים. וכל שכן המבזה התורה עצמה:
+<b>בספרים החיצונים.</b> ספרי מינים, כגון ספרי אריסט״ו היוני וחביריו. ובכלל זה הקורא בספר דברי הימים של מלכי נכרים ובשירים של עגבים ודברי חשק שאין בהם חכמה ולא תועלת אלא איבוד זמן בלבד:
+<b>והלוחש על המכה.</b> וברוקק בלבד הוא דאין לו חלק לעולם הבא, לפי שאין מזכירין שם שמים על הרקיקה:
+<b>וההוגה את השם.</b> של ארבע אותיות כמו שהוא נכתב:
+
+Mishnah 2
+
+<b>שלשה מלכים וארבעה הדיוטות.</b> אע״פ שגדולים וחכמים היו. אין להם חלק לעוה״ב:
+<b>שלא היתה אמונתם שלימה.</b> ואע״ג דבלעם מאומות העולם הוה, ואנן כל ישראל יש להם חלק לעולם הבא תנן, משום דקיימא לן חסידי אומות העולם יש להם חלק לעוה״ב, אשמועינן דבלעם לאו מחסידי אומות העולם הוא:
+
+Mishnah 3
+
+<b>שנאמר לא ידון רוחי באדם לא דין ולא רוח.</b> שאין עומדים בדין ואין להם רוח לחיות עם הצדיקים שיש להם חלק:
+<b>כורתי בריתי עלי זבח.</b> שכרתו ברית עם המקום עלי זבחים ושלמים, דכתיב (שמות כ״ד) ויזבחו זבחים שלמים, וכתיב (שם) ויזרוק על העם ויאמר הנה דם הברית:
+<b>אין עתידים לחזור.</b> ממקום שגלו. והא דאמרינן שירמיה החזירן ויאשיהו בן אמון מלך עליהם, לא כולן חזרו אלא מקצתן:
+
+Mishnah 4
+
+<b>יצאו אנשים בני בליעל.</b> בנים שאינם עולים בתחיית המתים, ונדחין כמדיחין:
+<b>עד שיהיו מדיחיה מאותה העיר.</b> דכתיב וידיחו את יושבי עירם, ולא יושבי עיר אחרת:
+<b>ומאותו השבט.</b> דכתיב מקרבך, מקרב השבט עצמו:
+<b>ועד שיודח רובה.</b> של עיר. דכתיב יושבי עירם, דמשמע ישובה של עיר דהיינו רובה:
+<b>הרי אלו כיחידים.</b> שעבדו עבודה זרה. וידונו בסקילה וממונן פלט:
+<b>וצריכים.</b> אנשי עיר הנדחת:
+<b>שני עדים והתראה לכל אחד ואחד.</b> שהיו מרבים להם בתי דינין, וכל מי שנמצא שעבד עבודה זרה בעדים והתראה מפרישים אותן עד שיראו אם הם רובה של עיר מביאין אותן לבית דין הגדול וגומרין דינן שם והורגים אותם בסייף וממונן אבד. ואם לא נמצאו רובה של עיר, דנין אותן בסקילה וממונן פלט:
+
+Mishnah 5
+
+<b>החמרת והגמלת.</b> שיירא של חמרים ושל גמלים שנשתהו בעיר שלשים יום, הוי להו בכלל יושבי עירם:
+<b>הרי אלו מצילין.</b> אם רוב אנשי העיר הודחו ומיעוט לא הודחו, וחמרים וגמלים שלא הודחו משלימין את המועט לעשות רוב, הרי אלו מצילין, שאין ממונן אבד אלא נדונין כיחידים. והוא הדין דגורמין נמי לעשות עיר הנדחת, אם הודחו עמם לעשותם רוב, אלא דתנא אזכותא קא מהדר. ועוד דהא פסיקא ליה טפי, דסתם חמרת וגמלת אין דעתן מעורבת עם בני העיר שיהיו נדחין עמהן:
+
+Mishnah 6
+
+<b>היתה רחובה חוצה לה.</b> אם מקום קיבוץ בני העיר היה חוצה לה, כונסים אותה לתוך העיר, שצריך לעשות לה רחוב בתוכה:
+<b>רחוב.</b> פלטיא גדולה:
+<b>הקדשות שבתוכה יפדו.</b> כלומר אין נשרפים אלא צריכים פדייה כשאר כל ההקדשות:
+<b>ותרומות ירקבו.</b> בגמרא מוקמינן לה בתרומה ביד כהן, דממון כהן הוא וחל עליה איסור דעיר הנדחת. ומיהו לא היו התרומות נשרפים כשאר שללה, דלא מזלזלינן בה כולי האי, לפיכך ירקבו. ואם תרומה ביד ישראל היא, שלל גבוה הוא ותנתן לכהן שבעיר אחרת:
+<b>ומעשר שני.</b> אע״ג דממון ישראל הוא שהרי הוא נאכל לישראל, הואיל וקודש אקרי, לא ישרף אלא יגנז:
+<b>כליל לה׳ אלהיך.</b> אמר רבי שמעון וכו׳ גרסינן. ולא גרסינן שנאמר כליל לה׳ אלהיך:
+<b>לא תיעשה גנות ופרדסים.</b> דעוד, לגמרי משמע:
+<b>כמו שהיתה.</b> בישוב בתים:
+<b>אבל נעשית היא גנות ופרדסים.</b> והלכה כר״ע:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>אלו הן הנחנקין.</b> ממרא על פי בית דין. שמסרב על דברי בית דין הגדול שבלשכת הגזית:
+<b>וזוממי בת כהן.</b> אע״פ שהם באים לחייבה שריפה, אין נדונים אלא במיתה שהיו מחייבים את בועלה שהוא בחנק, כשאר הבא על אשת איש, דכתיב (ויקרא כ״א:ט׳) היא באש תשרף, היא ולא בועלה. וזוממיה ילפינן מכאשר זמם לעשות לאחיו, ולא לאחותו:
+<b>ובועלה.</b> לבת כהן כשהיא נשואה. אבל ארוסה, היא ובועלה בסקילה:
+<b>שהמקלל לאחר מיתה חייב.</b> דכתיב (שם כ׳) אביו ואמו קלל, וקרא יתירא הוא לרבות לאחר מיתה:
+<b>והמכה לאחר מיתה פטור.</b> דהא לא מחייב עד שיעשה בו חבורה, ואין חבורה לאחר מיתה:
+<b>עד שיכניסנו לרשותו.</b> דכתיב (שמות כ״א) ונמצא בידו, ואין ידו אלא רשותו, וכן הוא אומר (במדבר כ״א) ויקח את כל ארצו מידו:
+<b>וישתמש בו.</b> תשמיש שיש בו שוה פרוטה. ות״ק מחייב אפילו בתשמיש שהוא פחות משוה פרוטה. והלכה כת״ק:
+<b>הגונב את בנו.</b> טעמייהו דרבנן דפטרי, דכתיב ונמצא בידו, וקרא יתירא הוא, דהא כתיב (דברים כ״ד:ז׳) כי ימצא איש, אלא למדרש מינה פרט לזה שהוא מצוי. והלכה כחכמים:
+<b>רבי יהודה מחייב.</b> דכתיב (שם) מאחיו מבני ישראל, מאחיו למעוטי עבדים, מבני ישראל, אי כתב בני ישראל הוה ממעטינן מי שחציו עבד וחציו בן חורין, השתא דכתיב מבני ישראל, מיעוטא אחרינא, ואין מיעוט אחר מיעוט אלא לרבות. ורבנן סברי, מאחיו לאו למעוטי עבדים, דהא אחים הם במצות, אלא, בני ישראל למעוטי עבדים, מבני ישראל, למעוטי מי שחציו עבד וחציו בן חורין. והלכה כחכמים:
+
+Mishnah 2
+
+<b>שלשה בתי דינין היו שם.</b> בירושלים דמשתעי בה קרא וקמת ועלית:
+<b>אחד יושב על פתח הר הבית.</b> הוא שער מזרחי שלפנים מן החיל, לפני עזרת נשים:
+<b>ואחד יושב.</b> למעלה הימנו, כשעברו עזרת נשים ובאים לפתח עזרת ישראל:
+<b>ואחד יושב בלשכת הגזית.</b> שהיא בנויה בתוך העזרה חציה בקודש וחציה בחול:
+<b>באים לזה שעל פתח הר הבית.</b> זקן זה שהורה בעירו ונחלקו ב״ד שבעירו עליו והזקיקן הכתוב לעלות לירושלים, באים הוא וב״ד שבעירו לזה ב״ד שעל פתח הר הבית, שהרי בו פוגעים תחלה:
+<b>תלמיד שהורה לעשות.</b> תלמיד שלא הגיע להוראה ונחלק על ב״ד שבעירו ובאו לב״ד הגדול ושאלו וחזר לעירו והורה כבתחלה, פטור, שאין להם לסמוך על הוראתו, והתורה לא חייבה אלא מופלא ומומחה לב״ד, כדילפינן מכי יפלא ממך, במופלא שבב״ד הכתוב מדבר:
+<b>נמצא חומרו קולו.</b> חומר העבירה שעבר והורה אע״פ שלא הגיע להוראה מוסף על ההמראה שהמרה על פי בית דין, היא נעשית לו קולא לפוטרו מן המיתה, שאם היה זקן שהגיע להוראה והמרה על פי בית דין היה חייב מיתה:
+
+Mishnah 3
+
+<b>האומר אין תפילין, וכו׳ פטור: שאין זו הוראה.</b> דזיל קרי בי רב הוא:
+<b>חמש טוטפות.</b> יש הוראה. ואע״פ שאין דבר זה אלא להוסיף על דברי סופרים, חייב, שבמדרש סופרים, [לטטפת לטטפת] לטוטפת כתיב, הרי כאן ארבע פרשיות:
+
+Mishnah 4
+
+<b>ולא בב״ד שביבנה.</b> שאלו לב״ד שבלשכת הגזית ואמרו לו, וחזר לעירו ושהה שם ימים רבים עד שגלתה סנהדרי גדולה ליבנה ואח״כ הורה כבתחלה, אין ממיתין אותו ביבנה. אע״פ שסנהדרי גדולה שם, ואע״פ שעדיין הבית קיים, כיון שסנהדרי גדולה אינה יושבת במקומה בלשכת הגזית:
+
+Mishnah 5
+
+<b>מה שלא שמע.</b> מה שלא נאמר בנבואה לשום נביא בעולם. ומה שנאמר לחבירו ולא לו, ושמעה מפי חבירו ובא ואמר שנאמרה לו, שני אלו נביאי השקר הם ומיתתן בחנק. דכתיב (דברים י״ח) אך הנביא אשר יזיד לדבר דבר בשמי, זה המתנבא מה שלא שמע מעולם. אשר לא צויתיו, הא לחבירו צויתי, זה המתנבא מה שלא נאמר לו ונאמר לחברו. וכתיב ומת הנביא ההוא, וכל מיתה האמורה בתורה סתם אינה אלא חנק:
+<b>מיתתן בידי שמים.</b> דכתיב (שם) והיה האיש אשר לא ישמע אל דברי, קרי ביה לא ישמע, וקרי ביה לא ישמיע, וקרי ביה לא ישמע הוא עצמו אל דברי, הרי שלשתן בכלל. וכתיב (שם) אנכי אדרוש מעמו, בידי שמים:
+
+Mishnah 6
+
+<b>לרשות הבעל.</b> כגון שמסר האב לשלוחי הבעל ועדיין היא בדרך, תו לא קרינא בה בית אביה:
+<b>לאותה מיתה.</b> שהיו מחייבין את הנידון:
+<b>ובועלה.</b> כלומר, וכל הבועלים נידונים כמיתת הנבעלת, חוץ מבועל בת כהן שהיא בשריפה והוא בחנק:
\ No newline at end of file
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+Bartenura on Mishnah Shevuot
+ברטנורא על משנה שבועות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+sefaria.org
+
+Bartenura on Mishnah Shevuot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שבועות שתים – it is written in Scripture explicitly (Leviticus 5:4): “Or when a person utters an oath to bad or good purpose.” If he eats, it is for a good purpose; if he doesn’t eat, it is for a bad purpose, for he afflicts himself, and the same law applies for everything that is yes/positive or no/negative in the future, for to do bad or to do good in the future is implied.
+שהן ארבע – one includes two others that are not written, and they are, yes/positive and no/negative that is of the past, such as “I ate or I did not eat, or I did not eat and I ate.
+יעידות הטומאה – (Leviticus 5:2): “Or when a person touches an unclean thing” that is stated in Leviticus near the defiling of the Temple and its holy objects.
+שתים – are written in the Biblical verse, as it is written (Leviticus 5:2): “and the fact has escaped him, and then, being unclean, [he realizes his guilt],” implying that the defilement that escaped from him, and through that act of forgetfulness/having escaped from him, he ate holy meat, which is one [sin], or entered into the Sanctuary, which is two.
+שהן ארבע – one can include another two obligations. The escaping from him of holiness and the escaping of him of the Sanctuary and he remembered the defilement.
+יציאות שבת – removal from the private domain to the public domain, [whereby] we derive it from the Biblical verse (Exodus 36:6): “Moses thereupon had this proclamation made throughout the camp: [‘Let no man or woman make further effort towards gifts for the sanctuary!’]; you should not remove from the private domain to the public domain.
+אחת – one – to the person who stands outside and stretches his hand inside and took the object and removed it, and the other for the person who stands inside and takes the object from his place and takes it outside.
+שהן ארבע – one can add another two of bringing in, even though they are not written, for just as the Torah was strict from domain to domain regarding removing/taking out, so it was strict on bringing inside, one for the purpose standing inside and removing his hand to outside and taking the object and bringing [it] inside, and the other – for the person who stands outside and takes the object from his place and stretches [his hand] inside and places it [within].
+מראות נגעים שתים – it is written in Scripture (Leviticus 13:2): “a swelling, [a rash], or a discoloration, [and it develops into a scaly affection on the skin of his body.”
+שהן ארבע – the subspecies of a swelling and the subspecies of a discoloration, and they are not written explicitly in Scripture.
+
+Mishnah 2
+
+שיש בה ידיעה בתחלה – this refers to awareness of uncleanness, for since small/trifle things are explained in the opening clause [of the Mishnah] and it goes back and explains oaths which are large mattes, and the transporting [of objects on the Sabbath] and appearances [of plagues] , each and every one is explained in its own tractate, therefore, he (i.e., the Tanna) does not explain them in this Tractate, and they are not taught here other than because they are similar to each other in two sorets which yield four subdivisions.
+וידיעה בתחלה – that he knew that he became defiled.
+וידיעה בסוף – from when he ate the Holy thing in an act of forgetfulness/that it escaped him, or entered into the Sanctuary in act of forgetfulness/that it escaped him and he left, and it became known to him that in defilement he ate or that in defilement he entered [into the Sanctuary].
+ןהעלם בינתיים– when he ate the Holy food, the defilement or the sanctity [of the place] in act of forgetfulness/that it escaped him or he entered into the Sanctuary and in an act of forgetfulness/that it escaped him, the defilement or the Sanctuary.
+הרי זה בעולה ויורד – a burnt offering for a wealthy individual and something of lesser value for a poor person. The wealthy person brings a sin-offering of cattle, and a poor person the sin offering of fowl, and the poorest of he poor, one tenth of an Ephah, which is a meal offering of sinner that is mentioned in every place.
+שעיר הנעשה בפנים – the goat of Yom Kippur that he brings from its blood inside.
+תולה – to protect him from suffering/trials.
+עד שיודע לו – that he ate Holy things in a state of ritual impurity, and he brings the Sacrifice of Higher or -11; Tractate Shevuot 21a).
+
+Mishnah 3
+
+אין בה ידיעה בתחלה – he did not know about this ritual defilement at all, this does not into the category of [a required] sacrifice ever, for the sacrifice dos not come other than when he has awareness [of ritual impurity] at the beginning.
+שעיר הנעשה בחוץ – that is offered on the outer altar [which yields blood to be sprinkled] during the Musaf of Yom Kippur.
+ויום הכיפורים – itself atones with the goat.
+שנאמר – regarding the goat that is offered on the outer altar (Numbers 29:11): “And there shall be one goat for a sin offering, in addition to the sin offering of expiation,” for the sin offering of expiation is the goat that is offered inside and Scripture juxtaposed them, to teach you just as one expiates/atones, so too the other atones/expiates; the inside [goat] doesn’t come other than with a matter about which there is awareness, and what is this awareness? At the outset, as we derive from Scripture, as it is written (Leviticus 16:21): “[Aaron shall lay both his hands upon the head of the live goat and confess over all the iniquities and transgressions of the Israelites,] whatever their sins, [putting them on the head of the goat],” which implies that for those that come within the category of sin - , that they should have awareness of them at the conclusion, and it is impossible that to come within the category of sin-offering other than if they had awareness at the outset, even the goat that is offered outside does not atone other than if he as awareness of it, and what is it? Awareness at the conclusion and not at the beginning, for they are not included in the category of sacrifice, and this atoning is complete atonement/expiation without doubt.
+
+Mishnah 4
+
+שעירי הרגלים – On all the Festivals, it was stated, “the oats as a sin offering”” (see, for example, Numbers 28:22 for Passover).
+ושעירי ראשי חדשים מכפרים – as it is written with regard to the goat on the New Moon/Rosh Hodesh (Numbers 28:15): “And there shall be one goat as a sin offering,” a sin that one doesn’t recognize other than God [Himself], this goat will atone, and that means that he has no awareness neither at the beginning nor at the end. And the goats of the Festivals, we learn from the goat for the New Moon through a juxtaposition, for “goat” could have been written in all the Festivals, and it (i.e., the Torah) wrote, “and a goat”, and the VAV adds on the first matter, to make the juxtaposition that just as this one expiates/atones, so all of the others atone.
+כל השעירים כפרתן שוה – all the goats of the Musaf [sacrificial] service, whether they are the goats of the festival or the goat of the New Moon, whether the goat that is offered outside on Yom Kippur, their expiation/atonement is equivalent, for they atone whether there was no awareness at the at the beginning but there is awareness at the end, or whether there is no awareness either neither at the beginning nor at the end, whether about someone pure who ate something ritually impure, and we derive from it, for a defilement that occurred whether for one or the other. But a goat that is prepared for sacrifice inside on Yom Kippur, they did not disagree about, for it is assigned to the case where he has awareness at the beginning but does not have awareness of it at the end, as we have stated.
+היה רבי שמעון אומר – this is for one who retracted, that it [i.e., the Mishnah] took it, because it was necessary to state that they said to him: what is the Halakha if they are offered together?
+מהו שיקרבו – if he lost a goat that was set aside for Yom Kippur, and they were expiated with another [goat] and this one (i.e., the original goat) was found on the Festival (i.e. Sukkot) or on Rosh Hodesh, what is the law regarding that it be offered for the purpose of the goat [of the sin offering] of that day?
+אמרו לו הואיל ואין כפרתן שוה – It is Rabbi Meir who says to Rabbi Shimon, it is all well if you said that all of them their expiation is equivalent, then let it be offered, for all of them are atone for one expiation, but according to you, this one that was set aside/separated to expiate for a case where he had no awareness at first, and there is awareness of it at the conclusion, how can he sacrifice [it] on the Festival to expiate where he had no awareness [of having sinned through uncleanness] either at the beginning or at the conclusion, or on Rosh Hodesh to atne for a pure person who ate something impure/unclean?
+לכפר על טומאת מקדש וקדשיו – because in this, they are equivalent, even though their expiations are divided, he can offer it up.
+
+Mishnah 5
+
+משמו – of Rabbi Shimon. And the anonymous Rabbi Shimon (without his patronymic) is Rabbi Shimon bar Yohai.
+
+Mishnah 6
+
+ועל זדון טומאת מקדש וכו' – the anonymous section of the Talmud took this.
+שעיר הנעשה בפנים ויום הכפורים מכפרים – as it is written (Leviticus 16:21): “and transgressions of the Israelites, whatever their sins, [putting them on the head of the goat.” But the transgressions are the rebellious acts (as opposed to sins of passion).
+החמורות והקלות וכו' – Our entire Mishnah is explained in the Gemara in the following manner (Tractate Shevuot 12b): whether minor or serious whether the act were perpetrated willfully or inadvertently, those that were done inadvertently, whether he was aware of the doubt concerning them or not aware of the doubt, meaning to say, whether he was aware that there came to his hand something that was doubtfully forbidden fat and he ate it, whether he did not know that something was doubtfully forbidden fat. And which are the minor [transgressions], whether they are positive or negative commandments, and which are the stringent cases, for extirpation or death at the hands of the Jewish court [The goat that is sent away provides atonement].
+
+Mishnah 7
+
+אחד ישראל ואחד כהנים – this is what he said: [It effects atonement all the same] whether one is an Israelite or whether one is a Kohen or whether one is an anointed priest, the goat that is sent away atones in the rest of the sins and there is no distinction between them.
+אלא שדם הפר מכפר על הכהנים על טומאת מקדש וקדשיו – all that the inner goat expiates for the Jewish people (i.e., non-Kohanim), meaning/it is identical with the suspense/doubt of the Israelites depend upon an awareness [of sin] at the beginning but there isn’t awareness at the end, and willful defilement of the Sanctuary and its Holy Things, and similarly the atonement of the outer goat, the bullock of the High Priest that is sacrificed on Yom Kippur which atones for the Kohanim.
+רבי שמעון אומר כשם – that you admit regarding the blood of the inner goat that atones for the Israelites, an expiation without confession, for there is no confession regarding the inner goat, other than the goat which is sent away, so too, the blood of the bullock without any confession atones for the Kohanim on their defilement of the Sanctuary and its Holy Things, one adds for him his confessions of the bullock in place of the confession of the goat that is sent away to expiate for the Kohanim with the rest of the sins, for they have no atonement with the goat that is sent away.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+ידיעות הטומאה. נטמא וידע – [that he became defiled and was aware] that he became defiled at the time of of defilement or afterwards.
+נעלמה ממנו טומאה – and through that same act of forgetfulness/lack of awareness, he ate Holy Things, which is one [count], and he entered into the Sanctuary/Temple, which is two [counts], as it is written (Leviticus 5:4): “and the fact has escaped him,” and he is unclean/defiled, which implies that the defilement escaped him. But because he is not liable for it other than if he was aware at the beginning that he had become defiled/unclean and afterwards, it escaped him, because of this, it (i.e., the Mishnah) calls it: ידיעות הטמאה/awareness (plural) of uncleanness.
+ונעלם ממנו הקודש – or the Temple/Sanctuary, but if he ate Holy Things or entered into the Temple, and he was mindful of defilement, there are two other [counts] that are not written [in the Bible].
+נעלם ממנו זה וזה – it is not from the numbers of awareness, but it comes to tell us that even though that at the time of eating Holy Things or entering into the Temple, he was not mindful neither of defilement nor of the holiness [of the Temple], and he Is liable for the sliding-scale offering (depending upon his financial situation).
+
+Mishnah 2
+
+אחד הנכנס לעזרה – [to the courtyard] first.
+ואחר הנכנס תוספת – that they added to it afterwards.
+שאין מוספין וכו' – therefore, this is holy like the first (i.e., the courtyard).
+אלא במלך – as Scripture states (Exodus 25:9): “Exactly as I show you – the pattern of the Tabernacle and the pattern of all its furnishings – so shall you make it,” this is an additional verse for expounding for the generations. For in the days of Moses, he was King and Prophet and his brother (i.e. Aaron) was the High Priest, and there were there Urim and Thumim (in the High Priest’s breast plate) and seventy elders, even so also all generations.
+ובשתי תודות – with two loaves of thanksgiving offerings, and they would carry them in the circumference around until the end of the border that they sanctify, and there they consume (that is inside) and burn the second (which is outside) , and by the word of the prophet, it is consumed and by the word of the prophet it is burned, and that is exactly what is taught in the Mishnah: “the one offered inside is eaten and the one offered outside is burned.” But from Nehemiah ben Chakhliah, he completed it as it is written regarding him (Nehemiah 12:31): “and I appointed two large thanksgiving [choirs] and processions.”
+ובשיר – the song that they would recite (Psalms 30:2): “I extol You, O LORD, for you have lifted me up,” But during the Second Temple period, even though there was no King and no Urim and Thumim, the Holiness that Solomon sanctified of the First Temple was a holiness for its time period and a holiness for the time to come. But the service of Nehemiah ben Chakhliah was for mere memory.
+
+Mishnah 3
+
+נטמא בעזרה – and he knew that he was defiled and prostrated himself with this act that escaped him towards the inside, even though he did wait/delay, or prostrated towards the outside, and he who delayed/waited in order to prostrate. But the measure of the prostration is in order that a person can read this Biblical verse in their inhabitable condition (restoration) (II Chronicles 7:12): “they knelt with their faces to the ground and prostrated themselves, praising the LORD, ‘For He is good, for His steadfast love is eternal,” and this is the Biblical verse.
+או שבא לו בארוכה (if he went out by the longer way, he is liable) – hat he left through the longer path, for there is something shorter than It, and even if he did not first wait/delay, he is liable.
+ובקצרה פטור – where he didn’t prostrate, and did not wait, and left the shorter route, he is exempt.
+זו היא מצוה עשה שבמקדש – for there is here (Numbers 5:2): “[Instruct the Israelites] to remove from camp…anyone defiled [by a corpse].”
+שאין חייבין עליה – the Jewish court, the bull for an unwitting communal sin, for if they erred unwittingly and error in this teaching, and taught to him that he should leave by the longer way, hey don’t bring on the inadvertent error of this teaching a bull for an unwitting communal sin.
+
+Mishnah 4
+
+ואיזו היא מצות עשה שבנדה – which is similar to that which in the Sanctuary, that defilement occurred to him when he came with legal permission to entrance [into the Temple], if the Jewish court erred in this teaching , they are liable for a bull for an unwitting communal sin (as a result of an erroneous Halakhic decision handed down by the Great Sanhedrin).
+היה משמש עם הטהורה – that [his penis] entered [her vagina] with legal permission and she said to him: ‘I have become ritually defiled now,” and he removed it immediately while his limb was hard, he is liable. But rather, he should stand without coitus until the limb dies and he can remove it without difficulty, and this is the positive commandment regarding the menstruating woman.
+
+Mishnah 5
+
+רבי אליעזר אומר השרץ ונעלם – as it states in Scripture (Leviticus 5:2): “or the carcass of an unclean creeping thing – and the fact has escaped him,” it is an additional Biblical verse, for above, it is written, “or when a person touches any unclean thing” (Leviticus 5:2), and the creeping thing is included in the unclean thing, but rather, to teach you that if he knew that he had certainly been defiled, but he doesn’t know if it was a creeping thing or if it was through a carcass, he is not liable for a sacrifice if he ate Holy Things until he has awareness at the beginning if it was through a creeping thing that he was defiled or through a carcass that he was defiled. But Rabbi Akiva holds that since he definitely knew that he was defiled, even though it was not made clear to him if the defilement that he sustained was with a creeping thing or a carcass, he is liable. And both of them exempt him from unawareness of the Temple (i.e., that he entered the Temple while ritually impure, aware that he was ritually impure, but unaware that he has entered the Temple. He is liable for a sin-offering as atonement). Rabbi Yishmael requires [the sacrifice] and the Halakha is according to Rabbi Yishmael.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+שבועות שתים. שאוכל ושלא אוכל – these are the two which are explained, as it is written (Leviticus 5:4): “[Or when a man utters an oath] to bad or good purpose –[whatever a man may utter in an oath] that implies in the future, I will not eat for a bad purpose. I will eat for a good purpose.
+שאכלתי ושלא אכלתי – these are additional two from the exposition of the Sages.
+מדבר ומביא קרבן – because of the abrogation/nullification of his speech, and since it is because of the abrogation of his speech, even this is an abrogation of his speech for when he says: “I will not eat”, his intention is to prohibit himself from any amount.
+שבועה שלא אוכל ואכל ושתה – evn though that drinking is included with eating, he is not liable other than for one [sacrifice], for it is to him like eating and he goes back and eats in one act of forgetfulness [as the cause of the transgression].
+שלא אוכל ושלא אשתה – these are two oaths to them. And even though when he stated “I will not eat,” he also forbids himself to drink, for drinking is included with eating, and he then retraced and stated: “and furthermore, I will not drink,” he should have said that an oath does not take effect on another oath, it is different here since he said at the outset [in the first part of the Mishnah], “I will not eat.” And then afterwards stated, “I will not drink,” he has revealed his intention that the “eating” that he stated at the outset [at the beginning of the Mishnah] was only for eating [and not anything else].
+
+Mishnah 2
+
+חייב על כל אחת ואחת – for since he stated, “bread” and “bread of each and every species,” one learns from it to allot/assign, for if it is to prohibit upon him these species and no others, he would have had to state, bread [made from] wheat, and similarly that of barley and that of spelt.
+
+Mishnah 3
+
+שבועה שלא אשתה יין ושמן ודבש – In the Gemara (Tractate Shevuot 23b) it establishes it as, for example, when his fellow urges him and says to him: “Come and drink with me wine, oil and honey. He should have said to him an oath that he I would not drink with you and nothing further. For when he took an oath, why did he urge him that I will take an oath regarding wine, oil and honey.” We learn from it that he comes to allot/assign (i.e., to divide).
+
+Mishnah 4
+
+ואכל נבלות חייב – that they are appropriate for eating, for if not, for the All-Merciful forbad them.
+ר"ש פור – that was subjected to an oath and he stands over them, and the dispute between Rabbi Shimon and the first Tanna/teacher [concerns] including things that are permitted with things that are forbidden, as for example when one states an oath “that I will not eat slaughtered and meat of animals torn, the First Teacher holds that since the oath takes effect with that which is slaughtered, it also takes effect on that of torn animals, for the prohibition can take legal hold where another prohibition already exists regarding a more comprehensive prohibition (i.e., having a wider range of prohibited objects), but Rabbi Shimon holds that one prohibition can take no legal hold where another prohibition already exists (i.e., you can punish, or impose sacrificial expiation only for the first one) But the Halakha is not according to Rabbi Shimon.
+אשתו אסורה – for he ate food, and even according to Rabbi Shimon. For the reason that he is exempt in the first [oath] is not because they are not things eaten, but rather, that the oath doesn’t take effect on something that is forbidden.
+
+Mishnah 5
+
+ואחד דברם של אחרים – as he explains that I will give [something] to so-and-so.
+שאין בהן ממש – it implies two ways, as, for example, he changed and implies that he changed it and it implies that there is no benefit in them, as for example, “that I will throw a stone into the sea.”
+מרבוי הכתוב (from an extension supplied by Scripture) – (Leviticus 5:4): “whatever a man may utter in an oath [- and, though he has known it, the fact has escaped him].” But there is a dispute between Rabbi Akiva and Rabbi Yishmael, for Rabbi Akiva expounds throughout the Torah extensions [of the scope of Biblical texts] and limitations of Biblical texts, but Rabbi Yishmael expounds general rules/principles and specifications; Rabbi Akiva expounds (Leviticus 5:4): “Or when a person utters an oath” is an extension, “to a bad or good purpose” is a limitation. What is an extension. What is an extension of scope? An extension are all words of what he did in the past like what will take place in the future; and what is a limitation? He limits the matter of a commandment. But Rabbi Yishmael expounds (Leviticus 5:4): “Or when a man utters an oath,” is a generalization; “to a bad or good purpose” (Leviticus 5:4) is a specification; “whatever a man may utter by an oath” (Leviticus 5:4), he once again states a generalization: “a generalization and a specification and [followed by] a generalization, one is guided by what the specification implies; just as the specification is interpreted for what happens in the future, so also everything regarding what will happen in the future. But the Halakha is according to Rabbi Akiva.
+
+Mishnah 6
+
+נשבע לבטל את המצוה – because of the oath on a statement [to reinforce a promise or an obligation or to confirm the veracity of a story], but he is flogged because of an oath taken in vain.
+שהיה בדין שיהיה חייב. כדברי ר' יהודה בן בתירא – meaning to say, that whereas according to the words of Rabbi Yehuda ben Beteira, he is liable because of an oath on a statement for Rabbi Yehuda ben Beteira would say: “Now if concerning matters of free choice, etc.”
+שלא עשה בה לאו כהן – and in the Biblical verse it is written (Leviticus 5:4): “[Or when a person utters with his lips an oath] to bad or good purpose,” which implies a matter which has a positive (i.e., yes) and a negative (i.e., no), but the Halakha is not according to Rabbi Yehuda ben Beteira.
+
+Mishnah 7
+
+שבועה שלא אוכל ככר זו. שבועה שלא אוכלנה – the reason that he said that “I will not eat” and then he repeats saying that I won’t eat it, he is not liable other than one [count], for the oath does not take effect on [another] oath, but if he stated first that he would not eat it and then repeats that he will not eat it and then repeats saying that he will not eat and he eats all of it, he is liable for two [counts], for if he stated that he will not eat it, he is not liable until he eats all of it, and if he repeats and states that he will not eat, since he ate from an olive’s [bulk], he is liable, therefore, the final oath takes effect and makes him liable when he eats from it an olive’s [bulk]. And when he repeats and eats all of it, he is liable because of the concluding oath.
+שבועה שלא אוכלנה שבועה שלא אוכלנה – even though that from the second oath “that I will not eat it,” we learn that an oath does not take effect on [another] oat, The Mishnah teaches us a third oath to inform us that is an obligation for there isn’t in the last oaths but these oaths and they did not go to idleness but if they found a place, they would take place and if he did consulted with a Sage [for absolution] on the first [oath]. The second [oath] is neutralized in its place and he is forbidden in the manner because of the second oath, and similarly, if he consulted [with a Sage] on he two [oaths], the third takes effect, because the Sage uproots the vow from its essence and it is like he had not taken an oath and the second one takes effect retroactively for the first [oath] is like he it didn’t exist and similarly, when he consults [with a Sage] about the two [oaths], it is like they didn’t exist and the third [oath] takes effect retroactively.
+
+Mishnah 8
+
+אם לא ראיתי גמל פורח באויר – meaning to say, they will forbid all produce/fruit that is in the world if I didn’t see, etc. [i.e., a camel flying in the air].
+נחש כקורת בית הבד – like the shape of the beam of an olive press and its form. As if like the thickness of the beam of olive press, this would not be an oath taken in vain/false oath, asserting something impossible, where there a lot [of them].
+שבועה שלא נדיעך – it is the abrogation/nullification of a commandment, for he is obligated to testify as it states (Leviticus 5;1): “he does not give information – so that he is subject to punishment.”
+
+Mishnah 9
+
+אכלה עבר על שבועת שוא – this is what he said: if he ate it , he has violated a oath taken in vain alone. If he didn’t eat it, he violated even an oath on a statement/rash oath (i.e., an oath taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story – and is liable to bring a sing-offering). For once he swore that he would eat this loaf, he is obligated to eat it, and when he then took another oath [afterwards] that he would not eat it, he swore to abrogate/nullify the Mitzvah, and is flogged eause of the oath taken in vain, whether he would eat it or whether he would eat it, and if he did not eat it, he would be liable for two [violations], because of an oath taken in vain and because of oath on a statement/rash oath.
+
+Mishnah 10
+
+באנשים ובנשים – since it was necessary to teach [in the Mishnah] that the oath of testimony (i.e., that witnesses have information supporting his case and the plaintiff requests that they testify on his behalf, and they refuse, and deny that they have this information, they have to take an oath to this effect) applies to men and not to women, etc. (see Tractate Shevuot, Chapter 4, Mishnayot 1-4), it teaches that the oath of a statement/rash oath that applies to all of these (i.e., both men and women, etc.).
+ברחוקים ובקרובים – as, for example, I will give to so-and-so, whether he is not related or is related.
+בכשרים ובקרובים – with someone who is fit to give testimony and t one who is unfit/ineligible.
+מפי עצמו – that he himself uttered an oath from his own mouth, but if others made him swear that he ate but he didn’t eat, and he said, “I will not eat” but he ate or the reverse, he is exempt if he did not respond “Amen.” But if he responded “Amen,” after his fellow made him take an oath, it is as if he swore out of his own mouth.
+
+Mishnah 11
+
+שבועת שוא, ברחוקים ובקרובים – he swears concerning a man that he is a woman, whether he is not related or whether he is related.
+אחת זו ואחת זו – the oath taken in vain/false oath and the oath of testimony are one and the same, if others forced him to take an oath he is liable if he responded, “Amen.”
+
+Chapter 4
+
+
+
+Mishnah 1
+
+שבועות העדות נוהגת באנשים ולא בנשים – as it is written (Leviticus 5:1): “[If a person incurs guilt—when he heard a public imprecation and -] although able to testify [as one who has either seen or learned of the matter- he does not give information, so that he is subject to punishment],” the Biblical verse speaks of one who is fit to give testimony, as it is written (Deuteronomy 19:17): “the two parties to the dispute/ועמדו שני האנשים (literally, the two men)[shall appear before the LORD],” men and not women. And this Biblical verse is written [concerning] witnesses; It is stated here, “two” and it is stated above “two” (Deuteronomy 17:6): “[A person shall be put to death only on] the testimony of two or [more] witnesses; he must not be put to death on the testimony of a single witness].”
+ולא בקרובין – for they are unfit/disqualified to provide testimony , as it is written (Deuteronomy 24:16): “Parents shall not be put to death for children, [nor children be put to death for parents],” with the testimony of children, and the same law applies to other relatives.
+ולא בפסולים – as, for example, those who are liable for death and/or liable for stripes and the thief, for they are called wicked, and the Torah stated (Exodus 23:1): “you shall not join hands with the guilty [to act as a malicious witness].”
+ואינה נוהגת אלא בראויין להעיד – to exclude the king who does not testify (see Tractate Sanhedrin, Chapter 2, Mishnah 2) , and those who are unfit/disqualified from giving testimony according to the Rabbis such as those who are dice players and pigeon racers (see Tractate Sanhedrin, Chapter 3, Mishnah 3 and Tractate Rosh Hashanah, Chapter 1, Mishnah 8).
+בפני בית דין ושלא בפני בית דין מפי עצמו (out of his own mouth)- if it is from his own mouth that he swore an oath that I don’t know any testimony concerning you, he is liable, whether he took at oath before a court or not before a court.
+ומפי אחרים (or from the mouth of others) – as, for example, I adjure you that you should come and testify against me , and they said to him: We don’t know any testimony in your case.
+אינם חייבין עד שיכפרו בית דין (when they have denied -their knowledge – in court) – as it is written (Leviticus 5:1): “he does not give information, so that he is subject o punishment,” in a place where he would state it would have effect, but the Biblical verse is written concerning one who is sworn on other people’s demands (as a supposed witness that claims ignorance).
+
+Mishnah 2
+
+וחייבין – a sliding-scale offering (this offering is made when there are one of three transgressions where the financial situation of the sinner is taken into account in determining the nature of the sin-offering that he brings: violating an oath, taking a false oath to avoid giving testimony and entering the Temple or partaking of sacrifices while ritually impure. The sinner generally brings a sin-offering of a female lamb or goat, but if he cannot afford it, he may instead bring a pair of doves, one as burnt offering and the other as a sin-offering or a if he cannot afford even that, he may instead bring a meal-offering).
+על זדון השבועה – for it did not state concerning it "ונעלם" /that he concealed or hid one’s self.
+ועל שגגתה עם זדון העדות – that they known that the this oath was forbidden but they did not know that they are liable for a sacrifice for it.
+ואין חייבים על שגגתה – if they are completely in error inadvertently, for they were forced, we don’t call them "ונשבע על השקר"/that they swore falsely.
+
+Mishnah 3
+
+ובאו לבית דין והודו פטורים – and even if they denied [that they had testimony about so-and-so] outside of the Jewish court on each oath for no denial outside the Jewish court is considered denial.
+כפרו בב"ד חייבין על כל אחת ואחת – as the Biblical verse states (Leviticus 5:5): “When he realizes his guilt in any of these matters,[he shall confess that wherein he has sinned],” to be liable for each and every one.
+מה טעם – that they are not liable other than for one [sacrifice] even if they were silent and denied [their knowing anything] at the end, and we don’t say that a denial exists for all of them to make them liable for each and every one (i.e., testimony).
+הואיל – but whereas if they denied in the Jewish court the first time, they would not be able to retract and confess, for they already stated that they don’t know any testimony about him, and furthermore, they do not retract and state [testimony]; therefore, even though that they didn’t deny [knowing anything about so-and-so] until the end, all of the oaths were abrogated, except for the first one. For he fact that they were silent initially is denial, they are not worthy to be made to take an oath and if it is not denial, they are sworn in as standing witnesses. And what is an oath upon an oath? By force, when it is written (in Leviticus 5:5): “in any of these matters” – to be liable for each and every one, referring to an oath taken outside the Jewish court and they denied it in the Jewish court as it is written [in Scripture] that he would administer an oath to them when they would come to the Jewish court and they would testify and they would not leave in idleness, and it is appropriate for them to divide if they denied there at first, it would be appropriate to retract and to administer to them an oath.
+
+Mishnah 4
+
+כפרו שניהם כאחת – in an interval equivalent to the time of speaking (“Greetings to you, My teacher.”).
+בזה אחר זה – that there was between [the testimony of] this one and [the testimony of] that one more than an interval equivalent to the time of speaking.
+הראשון חייב – but the second is exempt, for since the first one denied, the second one is furthermore not appropriate to testify because he is an individual (and testimony requires two or more individuals).
+שתיהן חייבות – in the Gemara (Tractate Shevuot 32b-33a) raises the objection – why is the first [set of witnesses] liable, for the second set [of witnesses] exists? For what have the first [set of witnesses] lost through their denial? And it answers that that the our Mishnah is speaking about q case where the witnesses of the second group were related through their wives (see Rashi’s comment: they married two sisters and are not valid as a singular testimony, and they were not valid to testify when the first set [of witnesses] denied [that they knew anything to testify] and their wives were on their deathbeds, for you might have thought that we hold that most people on their deathbeds will die, it was for them as if they [i.e., their wives) had died and the first set [of witnesses] were exempt but the second set exists. It comes to tell us now however that he is not dead. But it is found that only the first set [of witnesses] alone was there at the time of the denial, and therefore, they are liable.
+
+Mishnah 5
+
+תשומת יד – a loan, that he placed money in his hand.
+
+חטין ושעורין וכוסמין – the first clause [of the Mishnah] teaches us of one species and disputed claims, and the concluding clause [of the Mishnah] teaches us of one claim all of them are deposits, and disputed species.
+
+Mishnah 6
+
+נזק וחצי נזק – with one-half indirect damages [caused by an animal: e.g., inadvertently kicking up pebbles or clods of earth in the course of walking causing damage) that is a due indemnity but not a fine/penalty, for we state in testimony of a fine/penalty that we don’t obligate.
+תשלומי כפל ושומי ארבעה וחמשה – because of the principal.
+ושאנס איש פלוני ופיתה את בתי – because of humiliation and deterioration, that is monetary.
+ושהכני בני – a striking/beating which causes no wound for which he is not liable of the death [penalty] for it, and because there isn’t death, there is a monetary [fine].
+ושחבל בי חברי ביוה"כ – [and the Mishnah] took that [example] for even though it is punishable with extirpation, he is liable for a monetary [paymenbt].
+
+Mishnah 7
+
+שאני כהן – they are exempt, for witnesses are not liable other than when they denied in a mater where there is the claim of money.
+שאנס איש פלוני או פיתה בתו של פלוני – “and his daughter” is taught, regarding a certain individual who is a Kohen who is referred to above, [that is taught above this in the Mishnah that it refers to that a certain individual is a Kohen or a Levite, or is not the son of a divorced woman], or that he made them take an oath that a certain individual raped his daughter of that that same individual that they were speaking of him until now, they are exempt, for we require that they should hear from the mouth of the one making the claim. And in the Gemara (Tractate Shevuot 33b) it establishes it when he comes before the court with a power of attorney, for if it is the monetary claim of another [person], they would be liable, and I comes to tell us that it is not considered the inheritance of the litigant in this like the rest of money [matters], for since it is a monetary [matter] that he is asking about, it never reached his hand at all, he is not able to write a power of attorney upon it.
+ושחבל בי בני – injury/mayhem is wounding, they are exempt, for if they testified against him, he would be liable for death and not monetary [restitution].
+ושחבל בי חברי ושהדלק את גדישי בשבת – for both of them are liable for death, and exempt from monetary [restitution].
+
+Mishnah 8
+
+שאמר איש פלוני ליתן לי וכו' פטורים – as it is written regarding an oath of testimony (Leviticus 5:1): “[If a person] incurs guilt,” and it is written regarding the oath of a deposit (Leviticus 5:21): “When a person sins [and commits a trespass against the LORD by dealing deceiptfully with his fellow in the matter of a deposit or a pledge],” just as the oath of a deposit is on the claim of money that he has against his neighbor, also the oath of testimony – there must be on the claim of money that he has has of his, and the individual who claims that a certain person said to give me two-hundred zuz is not a monetary claim that he has against his fellow, for even if it is according to his words that his fellow said to him to give him two hundred zuz, his fellow is not liable to him athing on account of this statement.
+
+Mishnah 9
+
+מפני שקדמה שבועה לדעות – for the All-Merciful (I.e., God) said (Leviticus 5:1): “When he has heard a public imprecation (against one who withholds testimony) and- although able to testify as one who has either seen or heard of he matter – [he does not give information, so that he is subject to punishment],” for the testimony preceded the oath and the oath did not precede the testimony.
+
+Mishnah 10
+
+/אם יודעים לי עדות וכו' פטורין – as it is written (Leviticus 5:1): “although able to testify” util he specifies his witnesses.
+
+Mishnah 11
+
+הם יודים לו דות ד מפי ד וכו' פטורים – for if they testified about him, their testimony would not be worth him anything.
+
+Mishnah 12
+
+עד שישמעו מפי התובע – as it is written (Leviticus 5:1): “he does not give information/"אם – לוא יגיד" [written] fully with a VAV and and ALEPH is expounded upon thusly: if to hi he will not tell, meaning to say, the plaintiff, "ונשא עונו"/”so that he is subject to punishment (Leviticus 5:1), but if he said it to another,-“ he does not give information,” he is exempt [from punishment].
+
+Mishnah 13
+
+מצוה אני עליכם וכו' - and he when he says, “I command you,” in an oath.
+המקלל בכולם – when he blasphemes God with one of them.
+ר' מאיר מחייב – [the punishment of] stoning.
+וחכמים פוטרין – for specifically on the unique name [of God], with stoning, as it written (Leviticus 24:16): “if he pronounces the name LORD [he shall be put to death. The whole community shall stone him.], and on the euphemisms, with the explicit prohibition in the Torah [required for punishing trespassers] of (Exodus 22:27):”You shall not revile God [nor put a curse upon a chieftain among your people].” But with the oath of testimony, the Sages agree with Rabbi Meir that he is liable on the euphemisms like he is liable on the explicit name [God] for in the oath [of testimony] it is written (Leviticus 5:1): “When he has heard a public imprecation (against one who withholds testimony).
+המקלל עצמו – as it written (Deuteronomy 4:9): “[But] take utmost care and watch yourselves scrupulously” and all "השמר לך" /”take utmost care” and "פן" /lest or "אל"/do not (see Talmud Zevahim 106a) introduces nothing other than a prohibitory law.
+והמקלל חבירו – as it is written (Leviticus 19:14): “You shall not insult (literally, “curse”) the deaf [or place a stumbling block before the blind],” even a deaf person (the Rabbis understand this as “deaf and mute”- see Tractate Terumot, Chapter 1, Mishnah 2) who does not hear [only], and he is not strict with his insult/curse of “you shall not insult (literally curse)” , and all the more so, all other people who heard and he is strict about.
+יככה אלהים וכן יככה אלהים – if he said to witnesses, “may God smite you if you do not testify on my behalf. Or that he heard a person who was reading the curses that are in the Torah (see Deuteronomy 28:27-28,35): “May the LORD strike you with the Egyptian inflammation:” “The LORD will strike you with madness, blindness and dismay;” “The LORD will afflict you at the knees and thighs with a severe inflammation,” and he said to the witnesses, “”May God strike you if you do not testify on my behalf” or he said, “May God not strike you if you testify on my behalf,” or “May God bless you if you testify on my behalf,” or “May it go well with you if you testify on my behalf,” in all of these, Rabbi Meir declares liable, [by implication] “from ‘no’ you understand ‘yes’” (see Tractate Nedarim 11a), “”God should not strike you down if you testify o my behalf”, but if you don’t testify on my behalf, God will strike you. And similarly, “God will bless you if you testify on my behalf,” but if you you will not testify on my behalf, He will curse you. But in all of these, the Halakha is not according to Rabbi Meir.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+שבועת הפקדון. באנשים ובנשים – since the Tanna/teacher [of the Mishnah] taught regarding the oath of testimony (see Tractate Shevuot, Chapter 4, Mishnah 1) that it applies to men, but not to women, he taught here that it applies to everyone.
+בקרובים – that the owner of the deposit is a relative of the one with whom the deposit is [placed].
+בפני בית דין ושלא בפני ב"ד – if from his own mouth he took an oath, that he uttered an oath from his mouth or answered “amen” after an an oath and afterwards admitted to hit, he is liable for a sacrifice, as it is written (Leviticus 5:21): “by dealing deceitfully with his fellow in the matter of a deposit” of any sort.
+ומי אחרים – but he did not answer, “Amen,” as for example, “I impose an oath on you that you restore to me my pledge,” and he said: “I have nothing of yours in my hand,” he is not liable until he denies in the Jewish court.
+וחכמים אומרים – And the Halakha is according to the Sages.
+וחייב על זדון השבועה (one is liable if he deliberately took a false oath) – as it is not written concerning it, “it is concealed,” deliberate taking of a false oath , that he recalls about he bailment and knws that he is liable a sacrifice for his denial of it.
+ועל שגגתה עם זדון הפקדון (or took an oath in error, while deliberately denying bailment) – that he did not know that he is liable a sacrifice for this oath, he remembered that the bailment is with him.
+בכסף שקלים – that is purchased with two Selaim, for this is written concerning the ram of the guilt offering (Leviticus 5:15): “convertible into payment by silver by the sanctuary weight, [as a guilt offering].”
+
+Mishnah 2
+
+מפני שיכוך לחזור ולהודות – after denial, and it is found that in each oath, he denies the money.
+
+Mishnah 3
+
+שבועה באחרונה – You have nothing in my hand, nor you, nor you,” in an oath, and now there exists an oath for all of them, But the Halakha is not according to Rabbi Eliezer nor according to Rabbi Eliezer nor according to Rabbi Shimon.
+אפילו אמר חטה ושעורה וכוסמת – for Rabbi Meir held that a person who makes a claim [in court] of wheat from his fellow, a species of wheat is mentioned, and similarly barley, and similarly spelt, as it is written (Exodus 9:32): “but the wheat and the emmer (a kind of wheat) [were not hurt, for they ripen late].” For it is as if they made the claim of wheat and barley and spelt. But the Rabbis held that one grain/berry of wheat and of barley and of barley is mentioned. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 4
+
+שאינו משלם קנס על פי עצמו (he does not pay a fine on the basis of his own testimony) – and since he admitted, he is not liable but if he denied it also, he did not deny monetary payment.
+אבל משלם בושת ופגם – therefore, he denied the monetary [payment], but it is dispute between the Rabbis and Rabbi Shimon, for Rabbi Shimon holds that when if he said to him: ‘You raped or seduced my daughter,” he can claim a fine from him whose monetary amount is fixed at fifty silver, but he cannot claim from him humiliation and deterioration, whose monetary [figure] is not fixed, for a person will not forego the claim of a definite quantity, and demand something undefined (requiring appraisement) (see Tractate Ketubot 43a), therefore, he has denied a fine and is exempt. But the Rabbis hold that humiliation and deterioration he also claims from him, for a person will not forego something when he admits to it and will not be exempt and when he makes a claim on something when he admits to it, he is exempt; therefore, when he denies it, he has denied him monetary [payment] and he is liable. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+המית שורך את עבדי – it is a fine, that he pays thirty Selaim, even if it is not worth other a Denar.
+אמר לו עבדו הפלת את שיני – it is fine that he should set his servant free because of one of his limbs.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+שבועת הדיינין – the oath that the judges impose through a partial admission of the claim, it is necessary that the claim not be less than two M’ah of silver, which is one-third of a Denar, and the Denar is six Maot and it has the weight of ninety six [pieces] of intermediate [sized] barley, and it was found that the weight of two Maot were thirty two [pieces/panacles of] barley.
+וההודאה – that [the judges] obligate him to take an oath on should not be less than the worthy of a equivalent of a penny, for iif what he denies to him is less than two siver [coins], or what he admitted was less than the value of the equivalent of a penny, he is not obligated for an oath according to the Torah. But, we impose an oathupon him an oath of inducement (an oath instituted by the Sages in a case where a defendant completely denies a claim, in order to clear himself of suspicion).according to the words of the Soferim/Scribes . And one who is liable for an oath according to the Torah takes an object in his hand, as for example, a Torah scroll or Tefillin (i.e., phylacteries) when he is taking anoath. But the person who is liable for an oath of inducement does not take an object in his hand, but rather, the Hannan of the synagogue or the one administering the oath takes an object in his hand at the time when his fellow swears to him. And there are three kinds of oaths according to the Torah, and not mor. He who admits to part of the claim, and [the case] of where one witness testifies against him, that he takes an oath to contradict the witness, and the oath of the bailees. But all of the rest of the oaths that are mentioned in the Mishnah are through the ordinance of the Sages, and they are like that of the Torah in the taking up of an object. And there is no difference between the oath of the Torah to the oaths that are mentioned in the Mishnah, bother than that the one who is liable to take an oath of the Torah and di dnot want to swear, the Jewish court goes into his possessions and collects from them in full payment. But the one who is one who I s liable to an oath from their words (i.e., from the Rabbis), with the ordinance of the Sages andhe doesn’t want to swear, we excommunicate him until he pays or until he swears. And if he stands in his excommunication for thirty days and does not want to take an oath nor pay, we flog him with the flogging of rebelliousness and we release him from his excommunication and he goes on his way, and we don’t descend into his possessions.
+אין לך בידי אלא פרוטה פטור – for the admission is not from the species of the claim, for this claimed silver and the other admitted to him copper. And especially that he claimed against him a silver coin – for he admitted to him with a coin.
+שתי כסף ופרוטה – for holds that he claimed against him for wheat and bareley and he admitted to him on one of these, he is liable.
+מפני שהוא כמשיב אבידה – and is exempt from an oath, as is taught [Tractate Gittin, Chapter 5, Mishnah 3] – that aperson who finds an o object should not take an oath because of the repair of the world. And especially when the son does not claim with certainty that the Manah of his father is in your hands, but rather perhaps. But if he made a definitive claim against him, and he said, that he did not have anything other than fifty, he is liable for a Torah-based oath, for that is not restoring a lost objec
+
+Mishnah 2
+
+מנה לי בידך ואמר לו הן – in the presence of witnesses, and as for example when he said to them, “you are my witnesses” for he can no longer is able to claim that he was demented/raged in this.
+פטור – [exempt] from a Torah-based oath, but we make him take the oath of inducement [to clear him of suspicion, if he completely denied the case].
+אין לך בידי – there was never anything [concerning having anything in my hand].
+חייב – [he is liable] to pay, and is not considered believable with an oath, for he is presumed to be a denier, and he denied it in the Jewish court, but not before a Jewish court, he is not presumed to be a denier.
+
+Mishnah 3
+
+אלא ליטרא כסף פטור – for there isn’t here a homogeneity of the admission with the claim [of the defendant].
+לתך – one-half Kor fifteen Se’ah.
+
+
+הואיל והודה במקצת הטענה – for it is to him like his claim was for wheat and barley and he admitted to him in one of them. And the Halakha is according to Admon, but the Halakha is not according to Rabban Gamaliel that obligates in his claim wheat and he (i.e., the defendant) admitted to him regarding barley.
+פטור – from the oath from the Torah, not on the land and not on the utensils,f or the admission of land does not bring him to [requiring taking] an oath, for there is no law regarding an oath regarding land.
+הודה במקצת כלים – for there is admission and denial [with things] that are not property.
+חייב – to take an oath even on property through an oath by implication (i.e., the rule permitting the court to insert in an oath an affirmation to which the person concerned cold not have been compelled directly).
+זוקקין – causes, affects.(i.e., binds – movable chattel binds the immovable with the reference to the obligation of making oath, the two claims peferrred in one suit are considered as one lawsuit, and theoath must refer to both).
+
+Mishnah 4
+
+אין נשבעין על טענת חרש – as, for example, when the deaf-mute makes a claim against him with a gesture, for the deaf-mute/חרש that the Sages spoke of in every place is one who does not hear and does not speak (see Tractate Terumot, Chapter 1, Mishnah 2).
+וטענת קטן – as, for example, when the minor makes a claim against him. For Scripture states (Exodus 22:6): “When a man gives [money or goods] to a another [for safekeeping],” but the giving of a minor is not anything. [And the deaf-mute] and the imbecile is like a minor. And specifically the oath of the Torah is that which they do not impose on the claim of a minor, but the oath of inducement (i.e., where a defendant totally denies a claim to clear himself of suspicion) he is liable to take on his claim.’
+אבל נשבעין לקטן ולהקדש – he who comes to collect from the property of a minor, he should not collect other than through an oath. And similar one who consecrates his property [to the Temple] and a document of liability is issued against him and the owner of the liability comes to collect from the property of that which has been consecrated [to the Temple], requires an oath.
+
+Mishnah 5
+
+העבדים והשטרות והקרקעות וכו' – as it is written (Exodus 22:8): “In all charges of misappropriation” – generalization; “pertaining to an ox, an ass, a sheep a garment,” – specification; “or any other loss” - he has returned and made a generalization. If a generalization is followed by a specification and this in turn, by a generalization, one must be guided by what the specification implies. Just as the specification is explanation by something that is movable and its essence is monetary, so also everything that movable and its essence is monetary, excluding real estate which are not movable ,excluding slaves which were compared to real estate, excluding documents for even though they are movables, their essence is not financial. For all of these we don’t impose oaths upon a thing dedicated [to the Temple] we don’t take an oath, as it is written, (Exodus 22:6): “When a person gives [money or goods] to another [for safekeeping,” and not of something dedicated [to the Temple].
+אין בהן תשלמי כפל – for in these, especially that we use an additional word for the purpose of intimating something not otherwise included (i.e., the widen the scope of a law), something like the specification as it is written in that portion (Exodus 22:8): “[he whom God declares guilty] shall pay double to his neighbor,” and not of something dedicated [to the Temple].
+ולא תשלומי ארבעה וחמישה – for wherever that there is not’s double paymenr, he doesn’t pay four-times or five-times [the base amount], for since there isn’t double payment, the would have would have three-time or four-time [the base] payment, but the All-Merciful stated (Exodus 22:37): “[When a man steals an ox or a sheep, and slaughters it or sells it,] he shall pay five oxen for the ox, and four sheep for the sheep,” and not three or four-fold payment.
+שומר חנם אינו נשבע – the unpaid bailee only has upon him an oath, as it is written (Exodus 22:7): “the owner of the house shall depose before God that he has not laid hands [on the other’s property],” and the entire portion is stated concerning the unpaid bailee,. But he does not take an oath regarding slaves and real-estate and on documents, for we derive it from what is written (Exodus 22:6): “When a man gives…to another” – a generalization; “money or goods” – a specification; “”for safekeeping,”- he returns and makes a generalization; if a generalization is followed by a specification and this in turn, by a generalization, one must be guided by what the specification implies. Just as the specification is explained as something movable and its essence is money, even all things, etc., excluding real estate which are not movables, etc. But all of these that we stated regarding them, one does not take an oath, especially the oath of the Torah, but we require the oath of inducement.
+נושא שכר אינו משלם – theft and loss which is written in it, to be liable, as it is written (Exodus 22:11): “But if [the animal] was stolen from him, he shall make restitution to its owner.” But slaves, and real estate and documents, he does not pay, as it is written regarding the paid bailee (Exodus 22:9): “When a man gives to another” – a generalization; “an ass, an ox, a sheep or any other animal” – a specification; “to guard” – he returns and makes a generalization, etc., as we have stated above. The [term] רעהו/to another – is written with regard to an unpaid bailee and a paid bailee, that implies, “another person” and not dedicated [to the Temple], but the borrower and the renter (i.e., the other two bailees) are not mentioned here, to exlude from them slaves and real estate and documents and dedication [to the Temple], for a borrower does not belong with real estate and not with documents for the most part, and all the more so, renters do not belong with documents, and similarly, the borrower and renters do not belong with things dedicated [to the Temple] for it is forbidden to lend and to rent that which is dedicated [to the Temple].
+
+Mishnah 6
+
+רבי מאיר אומר יש דברים שהם כקרקע – grapes that are about to be cut down is what distinguishes between the Sages and Rabbi Meir, for Rabbi Meir holds that gapes that are about to be cut are considered as [already] cut/harvested, but the Sages hold that they are not like they are cut/harvested. But the Halakha is according to the Sages. And especially in the law [relating to] the bailees, but regarding buying and selling, and overcharging and admitting to part of the claim, , in all of these, we hold that something about to be cut/harvested is like it was cut already, and such is the Halakha.
+עד הזיז (an attachment, a projection from the door frame serving as a shed over the entrance) – beam of a upper story that projects from the house, and the general principle of the matter, is that he is always not liable for an oath according to the Torah until he makes a claim against him with something specifying a concrete measure, or a weight or a measure, and he admits to him part of his measure or part of the weight or part of the number.
+
+Mishnah 7
+
+המלוה את חבירו על משכון – he becomes upon it a paid bailee, and there is no difference if he took a pledge at the time of his loan, nr whether he took a pledge not at the time of his loan. But if he lost [it] or it was stolen, and the pledge was corresponding to the lien, his pledge is expended for his debt, and they don’t have anything against each other. But if the lien is greater [in value] than the pledge, the debtor/borrower pays the creditor what the debt was of greater worth. But if the pledge was greater [in value] than the lien, the creditor pays the debtor/borrower. But if it was lost by accident where a paid bailee is exempt, the lender is also exempt, and he takes an oath that through this accident [the object lent] was lost, and he collects the entire lien.
+שקל – one half a Sela.
+לא כי – it was not like this.
+אלא סלע הלויתני עליו ושלשה דינרים היה כו' – for he admitted part of the claim, for the Sela is worth four Denarim. And lince the borrower/debtor is liable to take an oath on how much his pledge was worth, and the creditor/lender is liable to take an oath concerning the pledge that is not in his possession, and even though he pays its value because we suspect that his eye was upon it, the Jewish Court has the creditor take an oath first that the pledge is not in his possession/domain, and afterwards it has the borrower/debtor take an oath how much it was worth, lest the borrower take an other first and he is not exact as to its appraisement/estimated value and the creditor produces the pledge which will make him ineligible for testimony and for an oath. But what we teach in the concluding clause [of the Mishnah]: “And upon whom is the oath imposed,” it is stated, upon whom is the oath first imposed?
+מי שהפקדון אצלו – the creditor/lender with whom the pledge was with takes an oath that the pledge was not in his possession/in his domain.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+כל הנשבעין. נשבעין ולא משלמין – The Torah did not institute for the person making a claim to take an oath and to take/regain their due, but rather for the one investigated that he takes an oath and does not pay, as it is written (Exodus 22:10): “[an oath before the LORD shall decide between the two of them that one has not laid hands on the property of the other;] the owner must acquiesce, and no restitution shall be made.” Whomever that it is upon him to pay is the one who must take an oath.
+ואלו נשבעין ונוטלין – that the Sages established for them to take an oath and to regain their due. And all of this is explained further on in our Mishnah.
+השכיר – The Sages established for him to take an oath and to take his due because the owner of the house/employer is preoccupied with all of his workers and does not remember. And these words are when he makes a claim at the present time. The hired day laborer (see Tractate Bava Metzia, Chapter 9, Mishnah 12) his present time is all day long that is after him , but if they made a claim against him after his time, the owner of the house takes an equitable oath (which is applied if one is sued for a debt, denies the later entirely (כופר הכל), in contradistinction to the legal oath which is required when the defendant admits a part of the time ( מודה במקצת) . It being presumed that nobody will go to the law unless he has a claim, it is a matter of equity to put the opponent to an oath, to which he may in return put the claimant (see Talmud Shevuot 40b) – that he paid him and departed, but if he had been hired without witnesses being present, also, the hired person cannot take an oath and take his due because he (i.e., the owner of the house/employer) can say to him: “I never hired you.” He also can say to him: “I hired you and gave you your wages.”
+והוא אומר נתתי – but he said to him: “I stipulated/agreed upon two [Zuz] and he (i.e., the employer) says, “I stipulated for you only one (see Talmud Shevuot 45b). The owner takes the oath of the Torah that it is according to his words, and he only gives him one.
+
+Mishnah 2
+
+למשכנו שלא ברשות – as in the case where witnesses saw that he entered into the house of his fellow, and there was nothing in his hand and he left from there with utensils inserted under his arms.
+הרי זה נשבע ונוטל – for the words are proven that the witnesses testify that he had a pledge taken without permission,. And what he was carrying was something where one is believed to be wealthy. But if he was carrying a silver cup, or something like it, it is a matter that they would not have believed him to be wealthy. Is it not within his powers to take an oath and take his rightful due? But rather, the person whom the claim is made against should take an oath and be exempt.
+
+Mishnah 3
+
+הרי זה נשבע ונוטל – and specifically when the wound is in a place where it is possible that he wounded himself, and because of this, it requires an oath. But if it is in a place where he cannot wound himself, and it is recognized that others did it to him, as for example, when a bite occurred to him on his back, and there is no one else there, for he is able to say, perhaps another [person] did it, he takes [his compensation] without an oath [being administered].
+
+Mishnah 4
+
+שבועת שוא – needless to say/not only t an oath of testimony and an oath of deposit which have in them the denial of money which is bad/evil for Heaven (k.e., God) and for humanity, but even an oath taken in vain, which is only bad regarding Heaven, for corresponding to it, he takes an oath and takes [his payment]. But the oath on a statement (i.e., taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story) is not taught, for the oath on a statement is regarding the future, as for example, “I will eat or I won’t eat,” one could say that when he took the oath, he took that oath truthfully, for it was his intention to fulfill it, and even though his inclination compelled him and he transgressed upon it, he is not suspected upon this through the oath. But [an oath] of statement of the past [action], “I ate, I ate,” it is similar to an oath taken in vain, for he pronounced a false oath form his lips.
+היה אחד מהן משחק בקוביא – {The Mishnah] taught those who are ineligible from the Torah and also taught those who are ineligible according to the Rabbis (see Tractate Rosh Hashanah, Chapter 1, Mishnah 8 and Tractate Sanhedrin, Chapter 3, Mishnah 3, for similar listings to that found in our Mishnah).
+ומפריחי יונים – there are those who interpret, if your dove will come before my dove, I will give you such-and-such, which is equivalent to gambling, and there are those who explain that he raises a knowledgeable pigeon who to bring pigeons to the house of its owner, and there with these theft because of the ways of peace.
+וסוחרי שביעית – they do business with Seventh-year produce, and the Torah stated (Leviticus 25:6): “[But you may] eat [whatever the land during its sabbath will produce,” but not for business.
+חזרה שבועה למקומה – There are those who interpret in the Gemara (Tractate Shevuot 47a) that it returned to Sinai, to the oath at Mount Sinai that the Holy One, Blessed be He caused the Isralites to swear that they would not steal , and he He will collect from the indemnity the money for his fellow, but the Jewish court has no need neither for the an oath nor for collection. But there are those who interpret that the oath returned to the one liable for it, on that he admitted to part, and since he cannot take an oath, he is suspect and he must pay.
+
+Mishnah 5
+
+שניהם נשבעים ונוטלין מבעל הבית (i.e., the storekeeper and the workers) – the storekeeper said to hi, the workers are not believable to me with an oath; you declare them as trustworthy for you did not say to me with witnesses, “give to them.” And similarly, the workers say to him: “The storekeeper is not believable to us with an oath.” But when both (i.e., the storekeeper and the workers) take an oath frand take from the owner of the house, they take an oath, one in the presence of the other, that just as that the storekeeper is frightened from the workers or the workers [are frightened] from the storekeeper.
+אלו ואלו באין לידי שבועת שוא – for perforce, one of them takes a false oath and it is found that the name of Heaven is profaned. But rather, both of these (i.e., the storekeeper and the workers) take their money without an oath. But the Halakha is not according to Ben Nanos.
+
+Mishnah 6
+
+ולא נתן לו – and the produce are piled up and placed in the public domain and are not held in possession either by he storekeeper nor by the house owner.
+ונתתו באנפליא (in the merchant’s money chest into which receipts are dropped through a slit) – a casing/sheath that is made for money.
+ישבע בעל הבית – an oath like that of the Torah, and he will take [the money], for since the storekeeper admits that he sold , and the produce are outside of his store, the owner of the house takes an oath and takes it.
+רמק לו נתתים לך. והלכתן לתוך ביתך – and this piled up produce that is left [in the public domain] are mine, that I gave here to sell them, and the other claims, they are the produce that you sold me for a Denar. Since the purchaser admits to the transaction/sale and the storekeeper denies that he sold those [particular produce], the storekeeper takes an oath aan other like that of the Torah and takes [the money].
+רבי יהודה אומר וכו' – Rabbi Yehuda is disputing the concluding clause [of the Mishnah], and stated, whether this or whether that, the owner of the house takes an oath and takes [his produce]. For since the produce are outside of the store, they are as if the produce are in the hands of the owner of the house, and whomever has the produce in hand – his hand is on top/has the advantage and he takes an oath and takes [them].
+אמר לשולחני וכו' – The Tanna/teacher [of the Mishnah] comes to tell us that the dispute of Rabbi Yehuda and the Rabbis, whether with regard to the money of the money changer, or with regard to produce of the storekeeper, for if [the Mishnah] had taught [only] the dispute regarding the storekeeper, , I would state that the Rabbis spoke of the produce, and when he (i.e., the storekeeper) said to him (i.e., the purchaser, the house owner), “I gave them to you, and you took them into your house,” the storekeeper should take an oath and take [his money], because the storekeeper customarily gives the produce prior to taking the Denar, but the money changer does not customarily give the Issarim prior to taking the Denar, I would say that he agrees with Rabbi Yehudah, that the house owner always takes an oath and takes [his produce]. And if it was said with this, it was with this that Rabbi Yehuda stated it, for always the house owner takes an oath and takes [his produce], because the money changer does not customarily hand over Issarim until he takes the Denar. But the storekeeper, who customarily gives the produce prior to his taking the Money, I would say that he agrees with the Rabbis. Both [opinions] are necessary. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+הפוגמת כתובתה – she produces the document of her Ketubah/marriage contract and it admits that it has been partially received.
+לא תפרע אלא בשבועה – if the husband claims that she received all of it.
+עד אחד אומר וכו'. ומנסכים משועבדים ומנכסי היתומים כו'. ונפרעת שלא בפניו – all of this is as it is exists., just as not one of these is collected other than through an oath, thus orphans do not collect other than through an oath. Orphans who collect from the orphans do not collect other than through an oath. But our Mishnah is speaking of a case where the orphans that come to collect from them state: “Se don’t know if our father paid off this lien or not,” but if they claimed: “Our father told us that he did not borrow these money and did not ever obligate himself in this lien, the orphans who produce a lien document on these orphans collect from them without an oath, for anyone who says, “I did not borrow” is like someone who says I did not pay the debt, and they are not able to contradict the witnesses who testify that their father borrowed these funds. And they did not teach that through an oath, at least, the orphans took from orphans, but rather that the lender/creditor died during the life of the borrower/debtor, but if the debtor/borrower died during the life of the borrower, the lender was already liable to take an oath to the children of the borrower that nothing had been received, that he had collected from the orphans even with a document that requires an oath, for a person does not bequeath money that he is liable for an oath to his children, for the children are not able to take an oath that their father had obligated himself to. And even though this is the law, if a judge decides that the orphans should take an oath that father did not give us instructions nor pay back from the monies that the other orphans through this oath. What is done is done.
+שלא פקדנו אבא – at the time of [his] death.
+ושלא אמר לנו [that he did not tell us anything] prior to this, that this document was paid off.
+הרי זה נשבע – that he did not find among his father’s documents that this document was paid off. And such is the Halakha.
+רבן שמעון בן גמליאל אומר – And the Halakha is according to Rabban Shimon ben Gamaliel [that at the time of death, the document had not been paid off, the son may collect the debt without taking an oath].
+
+Mishnah 8
+
+שלא בטענה – without an evident/sure claim, but rather a possible [alternative] claim, for he claims that perhaps you withheld from me. But because of of these teach a permitted action for themselves because they were busy with property, because of this, the Rabbis placed an oath upon them.
+והאפוטרופסים – that were in engaged in the money of a person to earn and to spend and to engage in business. But the guardian/administrator of orphans, if the Jewish court appointed him, he does not take an oath.
+והאשה הנושאת ונותנת בתוך הבית – her husband placed her as a storekeeper or administrator/guardian over his possessions.
+ובן בית – one of the brothers who was engaged with property when their father died.
+חלקו – but they did not have him take an oath at the time of the division [of property].
+נתגלגלה לו שבועה – with them afterwards. They impose nupon him als this [oath] upon him, in the same manner that impose upon the oath of the Torah and with an oath that is similar to that of the Torah; so they impose upon him the oath of inducement.
+והשביעית משמטת את השבועה – this not referring to the oath of partners, for the Seventh Year does not release partners nor its oath, but rather, from a borrower/debtor and its oath [the Seventh Year] releases.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+ארבעה שומרים הם – [and their laws are three].
+נושא שכר – bailee with payment
+נשבע על הכל – that he was not negligent.
+משלם על הכל – all those that we taught in our Mishnah, taken captive, and/or injured and/or who died and/or was something stolen and/or lost. But if it (i.e., the animal) had died on account of the labor [done], he does not pay, because this cannot be established as a measure of the borrowing. But this Mishnah is explained in [Bava Metzia, Chapter 7] “One who Hires Workers”/”HaSokher Et HaPoalim.”
+
+Mishnah 2
+
+ואמר אמן פטור – for if he had admitted it, he would not pay anything; it is found there is no denial of money [owed], and even though he had taken a false oath, the Torah did not obligate him a sacrifice for the oath other than where he denied money [owed]. Similarly, the judge cannot make him take an oath other than on a matter that if he admitted, he would be liable to pay money.
+
+Mishnah 3
+
+היכן שורי – He (i.e., the owner) said to the unpaid bailee, “where is my ox?” He said to him: “It was lost.”
+משביעך אני ואמר אמן והעדים מעידים אותו שאכלו משלם את הקרן – [he pays the principle] but not the double-payment, but if he admitted it on his own prior to the witnesses coming, he would pay the principle plus one-fifth and a make a guilt-offering, like the law of the oath of a deposit, which does not come until he admits and repents from his wickedness and come to be forgiven/expiated.
+אמר ליה נגנב משביעך אני וכו' – since an unpaid bailee who exempts himself with the claim of the thief and takes an oath and witnesses came, he pays double, as it is written (Exodus 22:7): “If the thief is not caught, [the owner of the house shall depose before God that he has not laid hands on the other’s property].” “if the thief was not caught” – like as he said, but that he himself had stolen it, he should pay double. But if he came to exempt himself with the claim that it was lost, he does not pay double.
+הודה מעצמו משלם קרן וחומש ואשם – but not the double payment, for a person who admits to a fine is exempt.
+
+Mishnah 4
+
+אמר לאחד מן השוק – here we do not have the reading “I impose an oath upon you.” Because without an oath, he would be liable for double payment. For this one is an actual thief, and regarding a thief, it is written (Exodus 22:6): “[if the thief is caught,] he shall pay double,” and he does not need an oath.
+עדים שממשמשין ובאין – it is teaching us something remarkable – for even though on account of fright of the witnesses, he admits, even so, the admission is a benefit and he is exempted from the double payment. And since there is no double payment, he is exempt even from the slaughtering that he denied that and the witnesses came that he had stolen, and slaughtered or sold. For wherever there is no double payment, there is no liability for slaughtering, for the All-Merciful mentioned “four-fold payment or five-fold payment” (see Exodus 21:37: “When a man steals an ox or a sheep, and slaughters it or sells it, he shall pay five oxen for the ox, and four sheep for the sheep.”), and not “three-fold payment for four-fold payment,” and because there is not double-payment, less than this is one.
+
+Mishnah 5
+
+אמר לשואל וכו' פטור – for behold even when he was sworn to a lie, he obligated himself in payments and this oath is not a denial of money [owed].
+
+Mishnah 6
+
+חייב – for behold, he denied the money [owed] , for had he admitted, he would be make himself liable.
+מת והוא נשבר וכו' פטור – for it had admitted [to it], he would not pay. And similar, if [he said] that it had been stolen but [in reality] he lost it, or if [he said that] he lost it [but in reality] it had been stolen, he is exempt, for behold he changed from one liability to another and didn’t deny [that he owed] money in this oath.
+אמר לו אבד או נגנב והוא שמת או נשבה וכו' פטור – for behold, he changed from something exempt to a liability and he lost out in his oath.
\ No newline at end of file
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+Bartenura on Mishnah Shevuot
+ברטנורא על משנה שבועות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Shevuot
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-sefaria.org
+
+Bartenura on Mishnah Shevuot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שבועות שתים – it is written in Scripture explicitly (Leviticus 5:4): “Or when a person utters an oath to bad or good purpose.” If he eats, it is for a good purpose; if he doesn’t eat, it is for a bad purpose, for he afflicts himself, and the same law applies for everything that is yes/positive or no/negative in the future, for to do bad or to do good in the future is implied.
+שהן ארבע – one includes two others that are not written, and they are, yes/positive and no/negative that is of the past, such as “I ate or I did not eat, or I did not eat and I ate.
+יעידות הטומאה – (Leviticus 5:2): “Or when a person touches an unclean thing” that is stated in Leviticus near the defiling of the Temple and its holy objects.
+שתים – are written in the Biblical verse, as it is written (Leviticus 5:2): “and the fact has escaped him, and then, being unclean, [he realizes his guilt],” implying that the defilement that escaped from him, and through that act of forgetfulness/having escaped from him, he ate holy meat, which is one [sin], or entered into the Sanctuary, which is two.
+שהן ארבע – one can include another two obligations. The escaping from him of holiness and the escaping of him of the Sanctuary and he remembered the defilement.
+יציאות שבת – removal from the private domain to the public domain, [whereby] we derive it from the Biblical verse (Exodus 36:6): “Moses thereupon had this proclamation made throughout the camp: [‘Let no man or woman make further effort towards gifts for the sanctuary!’]; you should not remove from the private domain to the public domain.
+אחת – one – to the person who stands outside and stretches his hand inside and took the object and removed it, and the other for the person who stands inside and takes the object from his place and takes it outside.
+שהן ארבע – one can add another two of bringing in, even though they are not written, for just as the Torah was strict from domain to domain regarding removing/taking out, so it was strict on bringing inside, one for the purpose standing inside and removing his hand to outside and taking the object and bringing [it] inside, and the other – for the person who stands outside and takes the object from his place and stretches [his hand] inside and places it [within].
+מראות נגעים שתים – it is written in Scripture (Leviticus 13:2): “a swelling, [a rash], or a discoloration, [and it develops into a scaly affection on the skin of his body.”
+שהן ארבע – the subspecies of a swelling and the subspecies of a discoloration, and they are not written explicitly in Scripture.
+
+Mishnah 2
+
+שיש בה ידיעה בתחלה – this refers to awareness of uncleanness, for since small/trifle things are explained in the opening clause [of the Mishnah] and it goes back and explains oaths which are large mattes, and the transporting [of objects on the Sabbath] and appearances [of plagues] , each and every one is explained in its own tractate, therefore, he (i.e., the Tanna) does not explain them in this Tractate, and they are not taught here other than because they are similar to each other in two sorets which yield four subdivisions.
+וידיעה בתחלה – that he knew that he became defiled.
+וידיעה בסוף – from when he ate the Holy thing in an act of forgetfulness/that it escaped him, or entered into the Sanctuary in act of forgetfulness/that it escaped him and he left, and it became known to him that in defilement he ate or that in defilement he entered [into the Sanctuary].
+ןהעלם בינתיים– when he ate the Holy food, the defilement or the sanctity [of the place] in act of forgetfulness/that it escaped him or he entered into the Sanctuary and in an act of forgetfulness/that it escaped him, the defilement or the Sanctuary.
+הרי זה בעולה ויורד – a burnt offering for a wealthy individual and something of lesser value for a poor person. The wealthy person brings a sin-offering of cattle, and a poor person the sin offering of fowl, and the poorest of he poor, one tenth of an Ephah, which is a meal offering of sinner that is mentioned in every place.
+שעיר הנעשה בפנים – the goat of Yom Kippur that he brings from its blood inside.
+תולה – to protect him from suffering/trials.
+עד שיודע לו – that he ate Holy things in a state of ritual impurity, and he brings the Sacrifice of Higher or -11; Tractate Shevuot 21a).
+
+Mishnah 3
+
+אין בה ידיעה בתחלה – he did not know about this ritual defilement at all, this does not into the category of [a required] sacrifice ever, for the sacrifice dos not come other than when he has awareness [of ritual impurity] at the beginning.
+שעיר הנעשה בחוץ – that is offered on the outer altar [which yields blood to be sprinkled] during the Musaf of Yom Kippur.
+ויום הכיפורים – itself atones with the goat.
+שנאמר – regarding the goat that is offered on the outer altar (Numbers 29:11): “And there shall be one goat for a sin offering, in addition to the sin offering of expiation,” for the sin offering of expiation is the goat that is offered inside and Scripture juxtaposed them, to teach you just as one expiates/atones, so too the other atones/expiates; the inside [goat] doesn’t come other than with a matter about which there is awareness, and what is this awareness? At the outset, as we derive from Scripture, as it is written (Leviticus 16:21): “[Aaron shall lay both his hands upon the head of the live goat and confess over all the iniquities and transgressions of the Israelites,] whatever their sins, [putting them on the head of the goat],” which implies that for those that come within the category of sin - , that they should have awareness of them at the conclusion, and it is impossible that to come within the category of sin-offering other than if they had awareness at the outset, even the goat that is offered outside does not atone other than if he as awareness of it, and what is it? Awareness at the conclusion and not at the beginning, for they are not included in the category of sacrifice, and this atoning is complete atonement/expiation without doubt.
+
+Mishnah 4
+
+שעירי הרגלים – On all the Festivals, it was stated, “the oats as a sin offering”” (see, for example, Numbers 28:22 for Passover).
+ושעירי ראשי חדשים מכפרים – as it is written with regard to the goat on the New Moon/Rosh Hodesh (Numbers 28:15): “And there shall be one goat as a sin offering,” a sin that one doesn’t recognize other than God [Himself], this goat will atone, and that means that he has no awareness neither at the beginning nor at the end. And the goats of the Festivals, we learn from the goat for the New Moon through a juxtaposition, for “goat” could have been written in all the Festivals, and it (i.e., the Torah) wrote, “and a goat”, and the VAV adds on the first matter, to make the juxtaposition that just as this one expiates/atones, so all of the others atone.
+כל השעירים כפרתן שוה – all the goats of the Musaf [sacrificial] service, whether they are the goats of the festival or the goat of the New Moon, whether the goat that is offered outside on Yom Kippur, their expiation/atonement is equivalent, for they atone whether there was no awareness at the at the beginning but there is awareness at the end, or whether there is no awareness either neither at the beginning nor at the end, whether about someone pure who ate something ritually impure, and we derive from it, for a defilement that occurred whether for one or the other. But a goat that is prepared for sacrifice inside on Yom Kippur, they did not disagree about, for it is assigned to the case where he has awareness at the beginning but does not have awareness of it at the end, as we have stated.
+היה רבי שמעון אומר – this is for one who retracted, that it [i.e., the Mishnah] took it, because it was necessary to state that they said to him: what is the Halakha if they are offered together?
+מהו שיקרבו – if he lost a goat that was set aside for Yom Kippur, and they were expiated with another [goat] and this one (i.e., the original goat) was found on the Festival (i.e. Sukkot) or on Rosh Hodesh, what is the law regarding that it be offered for the purpose of the goat [of the sin offering] of that day?
+אמרו לו הואיל ואין כפרתן שוה – It is Rabbi Meir who says to Rabbi Shimon, it is all well if you said that all of them their expiation is equivalent, then let it be offered, for all of them are atone for one expiation, but according to you, this one that was set aside/separated to expiate for a case where he had no awareness at first, and there is awareness of it at the conclusion, how can he sacrifice [it] on the Festival to expiate where he had no awareness [of having sinned through uncleanness] either at the beginning or at the conclusion, or on Rosh Hodesh to atne for a pure person who ate something impure/unclean?
+לכפר על טומאת מקדש וקדשיו – because in this, they are equivalent, even though their expiations are divided, he can offer it up.
+
+Mishnah 5
+
+משמו – of Rabbi Shimon. And the anonymous Rabbi Shimon (without his patronymic) is Rabbi Shimon bar Yohai.
+
+Mishnah 6
+
+ועל זדון טומאת מקדש וכו' – the anonymous section of the Talmud took this.
+שעיר הנעשה בפנים ויום הכפורים מכפרים – as it is written (Leviticus 16:21): “and transgressions of the Israelites, whatever their sins, [putting them on the head of the goat.” But the transgressions are the rebellious acts (as opposed to sins of passion).
+החמורות והקלות וכו' – Our entire Mishnah is explained in the Gemara in the following manner (Tractate Shevuot 12b): whether minor or serious whether the act were perpetrated willfully or inadvertently, those that were done inadvertently, whether he was aware of the doubt concerning them or not aware of the doubt, meaning to say, whether he was aware that there came to his hand something that was doubtfully forbidden fat and he ate it, whether he did not know that something was doubtfully forbidden fat. And which are the minor [transgressions], whether they are positive or negative commandments, and which are the stringent cases, for extirpation or death at the hands of the Jewish court [The goat that is sent away provides atonement].
+
+Mishnah 7
+
+אחד ישראל ואחד כהנים – this is what he said: [It effects atonement all the same] whether one is an Israelite or whether one is a Kohen or whether one is an anointed priest, the goat that is sent away atones in the rest of the sins and there is no distinction between them.
+אלא שדם הפר מכפר על הכהנים על טומאת מקדש וקדשיו – all that the inner goat expiates for the Jewish people (i.e., non-Kohanim), meaning/it is identical with the suspense/doubt of the Israelites depend upon an awareness [of sin] at the beginning but there isn’t awareness at the end, and willful defilement of the Sanctuary and its Holy Things, and similarly the atonement of the outer goat, the bullock of the High Priest that is sacrificed on Yom Kippur which atones for the Kohanim.
+רבי שמעון אומר כשם – that you admit regarding the blood of the inner goat that atones for the Israelites, an expiation without confession, for there is no confession regarding the inner goat, other than the goat which is sent away, so too, the blood of the bullock without any confession atones for the Kohanim on their defilement of the Sanctuary and its Holy Things, one adds for him his confessions of the bullock in place of the confession of the goat that is sent away to expiate for the Kohanim with the rest of the sins, for they have no atonement with the goat that is sent away.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+ידיעות הטומאה. נטמא וידע – [that he became defiled and was aware] that he became defiled at the time of of defilement or afterwards.
+נעלמה ממנו טומאה – and through that same act of forgetfulness/lack of awareness, he ate Holy Things, which is one [count], and he entered into the Sanctuary/Temple, which is two [counts], as it is written (Leviticus 5:4): “and the fact has escaped him,” and he is unclean/defiled, which implies that the defilement escaped him. But because he is not liable for it other than if he was aware at the beginning that he had become defiled/unclean and afterwards, it escaped him, because of this, it (i.e., the Mishnah) calls it: ידיעות הטמאה/awareness (plural) of uncleanness.
+ונעלם ממנו הקודש – or the Temple/Sanctuary, but if he ate Holy Things or entered into the Temple, and he was mindful of defilement, there are two other [counts] that are not written [in the Bible].
+נעלם ממנו זה וזה – it is not from the numbers of awareness, but it comes to tell us that even though that at the time of eating Holy Things or entering into the Temple, he was not mindful neither of defilement nor of the holiness [of the Temple], and he Is liable for the sliding-scale offering (depending upon his financial situation).
+
+Mishnah 2
+
+אחד הנכנס לעזרה – [to the courtyard] first.
+ואחר הנכנס תוספת – that they added to it afterwards.
+שאין מוספין וכו' – therefore, this is holy like the first (i.e., the courtyard).
+אלא במלך – as Scripture states (Exodus 25:9): “Exactly as I show you – the pattern of the Tabernacle and the pattern of all its furnishings – so shall you make it,” this is an additional verse for expounding for the generations. For in the days of Moses, he was King and Prophet and his brother (i.e. Aaron) was the High Priest, and there were there Urim and Thumim (in the High Priest’s breast plate) and seventy elders, even so also all generations.
+ובשתי תודות – with two loaves of thanksgiving offerings, and they would carry them in the circumference around until the end of the border that they sanctify, and there they consume (that is inside) and burn the second (which is outside) , and by the word of the prophet, it is consumed and by the word of the prophet it is burned, and that is exactly what is taught in the Mishnah: “the one offered inside is eaten and the one offered outside is burned.” But from Nehemiah ben Chakhliah, he completed it as it is written regarding him (Nehemiah 12:31): “and I appointed two large thanksgiving [choirs] and processions.”
+ובשיר – the song that they would recite (Psalms 30:2): “I extol You, O LORD, for you have lifted me up,” But during the Second Temple period, even though there was no King and no Urim and Thumim, the Holiness that Solomon sanctified of the First Temple was a holiness for its time period and a holiness for the time to come. But the service of Nehemiah ben Chakhliah was for mere memory.
+
+Mishnah 3
+
+נטמא בעזרה – and he knew that he was defiled and prostrated himself with this act that escaped him towards the inside, even though he did wait/delay, or prostrated towards the outside, and he who delayed/waited in order to prostrate. But the measure of the prostration is in order that a person can read this Biblical verse in their inhabitable condition (restoration) (II Chronicles 7:12): “they knelt with their faces to the ground and prostrated themselves, praising the LORD, ‘For He is good, for His steadfast love is eternal,” and this is the Biblical verse.
+או שבא לו בארוכה (if he went out by the longer way, he is liable) – hat he left through the longer path, for there is something shorter than It, and even if he did not first wait/delay, he is liable.
+ובקצרה פטור – where he didn’t prostrate, and did not wait, and left the shorter route, he is exempt.
+זו היא מצוה עשה שבמקדש – for there is here (Numbers 5:2): “[Instruct the Israelites] to remove from camp…anyone defiled [by a corpse].”
+שאין חייבין עליה – the Jewish court, the bull for an unwitting communal sin, for if they erred unwittingly and error in this teaching, and taught to him that he should leave by the longer way, hey don’t bring on the inadvertent error of this teaching a bull for an unwitting communal sin.
+
+Mishnah 4
+
+ואיזו היא מצות עשה שבנדה – which is similar to that which in the Sanctuary, that defilement occurred to him when he came with legal permission to entrance [into the Temple], if the Jewish court erred in this teaching , they are liable for a bull for an unwitting communal sin (as a result of an erroneous Halakhic decision handed down by the Great Sanhedrin).
+היה משמש עם הטהורה – that [his penis] entered [her vagina] with legal permission and she said to him: ‘I have become ritually defiled now,” and he removed it immediately while his limb was hard, he is liable. But rather, he should stand without coitus until the limb dies and he can remove it without difficulty, and this is the positive commandment regarding the menstruating woman.
+
+Mishnah 5
+
+רבי אליעזר אומר השרץ ונעלם – as it states in Scripture (Leviticus 5:2): “or the carcass of an unclean creeping thing – and the fact has escaped him,” it is an additional Biblical verse, for above, it is written, “or when a person touches any unclean thing” (Leviticus 5:2), and the creeping thing is included in the unclean thing, but rather, to teach you that if he knew that he had certainly been defiled, but he doesn’t know if it was a creeping thing or if it was through a carcass, he is not liable for a sacrifice if he ate Holy Things until he has awareness at the beginning if it was through a creeping thing that he was defiled or through a carcass that he was defiled. But Rabbi Akiva holds that since he definitely knew that he was defiled, even though it was not made clear to him if the defilement that he sustained was with a creeping thing or a carcass, he is liable. And both of them exempt him from unawareness of the Temple (i.e., that he entered the Temple while ritually impure, aware that he was ritually impure, but unaware that he has entered the Temple. He is liable for a sin-offering as atonement). Rabbi Yishmael requires [the sacrifice] and the Halakha is according to Rabbi Yishmael.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+שבועות שתים. שאוכל ושלא אוכל – these are the two which are explained, as it is written (Leviticus 5:4): “[Or when a man utters an oath] to bad or good purpose –[whatever a man may utter in an oath] that implies in the future, I will not eat for a bad purpose. I will eat for a good purpose.
+שאכלתי ושלא אכלתי – these are additional two from the exposition of the Sages.
+מדבר ומביא קרבן – because of the abrogation/nullification of his speech, and since it is because of the abrogation of his speech, even this is an abrogation of his speech for when he says: “I will not eat”, his intention is to prohibit himself from any amount.
+שבועה שלא אוכל ואכל ושתה – evn though that drinking is included with eating, he is not liable other than for one [sacrifice], for it is to him like eating and he goes back and eats in one act of forgetfulness [as the cause of the transgression].
+שלא אוכל ושלא אשתה – these are two oaths to them. And even though when he stated “I will not eat,” he also forbids himself to drink, for drinking is included with eating, and he then retraced and stated: “and furthermore, I will not drink,” he should have said that an oath does not take effect on another oath, it is different here since he said at the outset [in the first part of the Mishnah], “I will not eat.” And then afterwards stated, “I will not drink,” he has revealed his intention that the “eating” that he stated at the outset [at the beginning of the Mishnah] was only for eating [and not anything else].
+
+Mishnah 2
+
+חייב על כל אחת ואחת – for since he stated, “bread” and “bread of each and every species,” one learns from it to allot/assign, for if it is to prohibit upon him these species and no others, he would have had to state, bread [made from] wheat, and similarly that of barley and that of spelt.
+
+Mishnah 3
+
+שבועה שלא אשתה יין ושמן ודבש – In the Gemara (Tractate Shevuot 23b) it establishes it as, for example, when his fellow urges him and says to him: “Come and drink with me wine, oil and honey. He should have said to him an oath that he I would not drink with you and nothing further. For when he took an oath, why did he urge him that I will take an oath regarding wine, oil and honey.” We learn from it that he comes to allot/assign (i.e., to divide).
+
+Mishnah 4
+
+ואכל נבלות חייב – that they are appropriate for eating, for if not, for the All-Merciful forbad them.
+ר"ש פור – that was subjected to an oath and he stands over them, and the dispute between Rabbi Shimon and the first Tanna/teacher [concerns] including things that are permitted with things that are forbidden, as for example when one states an oath “that I will not eat slaughtered and meat of animals torn, the First Teacher holds that since the oath takes effect with that which is slaughtered, it also takes effect on that of torn animals, for the prohibition can take legal hold where another prohibition already exists regarding a more comprehensive prohibition (i.e., having a wider range of prohibited objects), but Rabbi Shimon holds that one prohibition can take no legal hold where another prohibition already exists (i.e., you can punish, or impose sacrificial expiation only for the first one) But the Halakha is not according to Rabbi Shimon.
+אשתו אסורה – for he ate food, and even according to Rabbi Shimon. For the reason that he is exempt in the first [oath] is not because they are not things eaten, but rather, that the oath doesn’t take effect on something that is forbidden.
+
+Mishnah 5
+
+ואחד דברם של אחרים – as he explains that I will give [something] to so-and-so.
+שאין בהן ממש – it implies two ways, as, for example, he changed and implies that he changed it and it implies that there is no benefit in them, as for example, “that I will throw a stone into the sea.”
+מרבוי הכתוב (from an extension supplied by Scripture) – (Leviticus 5:4): “whatever a man may utter in an oath [- and, though he has known it, the fact has escaped him].” But there is a dispute between Rabbi Akiva and Rabbi Yishmael, for Rabbi Akiva expounds throughout the Torah extensions [of the scope of Biblical texts] and limitations of Biblical texts, but Rabbi Yishmael expounds general rules/principles and specifications; Rabbi Akiva expounds (Leviticus 5:4): “Or when a person utters an oath” is an extension, “to a bad or good purpose” is a limitation. What is an extension. What is an extension of scope? An extension are all words of what he did in the past like what will take place in the future; and what is a limitation? He limits the matter of a commandment. But Rabbi Yishmael expounds (Leviticus 5:4): “Or when a man utters an oath,” is a generalization; “to a bad or good purpose” (Leviticus 5:4) is a specification; “whatever a man may utter by an oath” (Leviticus 5:4), he once again states a generalization: “a generalization and a specification and [followed by] a generalization, one is guided by what the specification implies; just as the specification is interpreted for what happens in the future, so also everything regarding what will happen in the future. But the Halakha is according to Rabbi Akiva.
+
+Mishnah 6
+
+נשבע לבטל את המצוה – because of the oath on a statement [to reinforce a promise or an obligation or to confirm the veracity of a story], but he is flogged because of an oath taken in vain.
+שהיה בדין שיהיה חייב. כדברי ר' יהודה בן בתירא – meaning to say, that whereas according to the words of Rabbi Yehuda ben Beteira, he is liable because of an oath on a statement for Rabbi Yehuda ben Beteira would say: “Now if concerning matters of free choice, etc.”
+שלא עשה בה לאו כהן – and in the Biblical verse it is written (Leviticus 5:4): “[Or when a person utters with his lips an oath] to bad or good purpose,” which implies a matter which has a positive (i.e., yes) and a negative (i.e., no), but the Halakha is not according to Rabbi Yehuda ben Beteira.
+
+Mishnah 7
+
+שבועה שלא אוכל ככר זו. שבועה שלא אוכלנה – the reason that he said that “I will not eat” and then he repeats saying that I won’t eat it, he is not liable other than one [count], for the oath does not take effect on [another] oath, but if he stated first that he would not eat it and then repeats that he will not eat it and then repeats saying that he will not eat and he eats all of it, he is liable for two [counts], for if he stated that he will not eat it, he is not liable until he eats all of it, and if he repeats and states that he will not eat, since he ate from an olive’s [bulk], he is liable, therefore, the final oath takes effect and makes him liable when he eats from it an olive’s [bulk]. And when he repeats and eats all of it, he is liable because of the concluding oath.
+שבועה שלא אוכלנה שבועה שלא אוכלנה – even though that from the second oath “that I will not eat it,” we learn that an oath does not take effect on [another] oat, The Mishnah teaches us a third oath to inform us that is an obligation for there isn’t in the last oaths but these oaths and they did not go to idleness but if they found a place, they would take place and if he did consulted with a Sage [for absolution] on the first [oath]. The second [oath] is neutralized in its place and he is forbidden in the manner because of the second oath, and similarly, if he consulted [with a Sage] on he two [oaths], the third takes effect, because the Sage uproots the vow from its essence and it is like he had not taken an oath and the second one takes effect retroactively for the first [oath] is like he it didn’t exist and similarly, when he consults [with a Sage] about the two [oaths], it is like they didn’t exist and the third [oath] takes effect retroactively.
+
+Mishnah 8
+
+אם לא ראיתי גמל פורח באויר – meaning to say, they will forbid all produce/fruit that is in the world if I didn’t see, etc. [i.e., a camel flying in the air].
+נחש כקורת בית הבד – like the shape of the beam of an olive press and its form. As if like the thickness of the beam of olive press, this would not be an oath taken in vain/false oath, asserting something impossible, where there a lot [of them].
+שבועה שלא נדיעך – it is the abrogation/nullification of a commandment, for he is obligated to testify as it states (Leviticus 5;1): “he does not give information – so that he is subject to punishment.”
+
+Mishnah 9
+
+אכלה עבר על שבועת שוא – this is what he said: if he ate it , he has violated a oath taken in vain alone. If he didn’t eat it, he violated even an oath on a statement/rash oath (i.e., an oath taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story – and is liable to bring a sing-offering). For once he swore that he would eat this loaf, he is obligated to eat it, and when he then took another oath [afterwards] that he would not eat it, he swore to abrogate/nullify the Mitzvah, and is flogged eause of the oath taken in vain, whether he would eat it or whether he would eat it, and if he did not eat it, he would be liable for two [violations], because of an oath taken in vain and because of oath on a statement/rash oath.
+
+Mishnah 10
+
+באנשים ובנשים – since it was necessary to teach [in the Mishnah] that the oath of testimony (i.e., that witnesses have information supporting his case and the plaintiff requests that they testify on his behalf, and they refuse, and deny that they have this information, they have to take an oath to this effect) applies to men and not to women, etc. (see Tractate Shevuot, Chapter 4, Mishnayot 1-4), it teaches that the oath of a statement/rash oath that applies to all of these (i.e., both men and women, etc.).
+ברחוקים ובקרובים – as, for example, I will give to so-and-so, whether he is not related or is related.
+בכשרים ובקרובים – with someone who is fit to give testimony and t one who is unfit/ineligible.
+מפי עצמו – that he himself uttered an oath from his own mouth, but if others made him swear that he ate but he didn’t eat, and he said, “I will not eat” but he ate or the reverse, he is exempt if he did not respond “Amen.” But if he responded “Amen,” after his fellow made him take an oath, it is as if he swore out of his own mouth.
+
+Mishnah 11
+
+שבועת שוא, ברחוקים ובקרובים – he swears concerning a man that he is a woman, whether he is not related or whether he is related.
+אחת זו ואחת זו – the oath taken in vain/false oath and the oath of testimony are one and the same, if others forced him to take an oath he is liable if he responded, “Amen.”
+
+Chapter 4
+
+
+
+Mishnah 1
+
+שבועות העדות נוהגת באנשים ולא בנשים – as it is written (Leviticus 5:1): “[If a person incurs guilt—when he heard a public imprecation and -] although able to testify [as one who has either seen or learned of the matter- he does not give information, so that he is subject to punishment],” the Biblical verse speaks of one who is fit to give testimony, as it is written (Deuteronomy 19:17): “the two parties to the dispute/ועמדו שני האנשים (literally, the two men)[shall appear before the LORD],” men and not women. And this Biblical verse is written [concerning] witnesses; It is stated here, “two” and it is stated above “two” (Deuteronomy 17:6): “[A person shall be put to death only on] the testimony of two or [more] witnesses; he must not be put to death on the testimony of a single witness].”
+ולא בקרובין – for they are unfit/disqualified to provide testimony , as it is written (Deuteronomy 24:16): “Parents shall not be put to death for children, [nor children be put to death for parents],” with the testimony of children, and the same law applies to other relatives.
+ולא בפסולים – as, for example, those who are liable for death and/or liable for stripes and the thief, for they are called wicked, and the Torah stated (Exodus 23:1): “you shall not join hands with the guilty [to act as a malicious witness].”
+ואינה נוהגת אלא בראויין להעיד – to exclude the king who does not testify (see Tractate Sanhedrin, Chapter 2, Mishnah 2) , and those who are unfit/disqualified from giving testimony according to the Rabbis such as those who are dice players and pigeon racers (see Tractate Sanhedrin, Chapter 3, Mishnah 3 and Tractate Rosh Hashanah, Chapter 1, Mishnah 8).
+בפני בית דין ושלא בפני בית דין מפי עצמו (out of his own mouth)- if it is from his own mouth that he swore an oath that I don’t know any testimony concerning you, he is liable, whether he took at oath before a court or not before a court.
+ומפי אחרים (or from the mouth of others) – as, for example, I adjure you that you should come and testify against me , and they said to him: We don’t know any testimony in your case.
+אינם חייבין עד שיכפרו בית דין (when they have denied -their knowledge – in court) – as it is written (Leviticus 5:1): “he does not give information, so that he is subject o punishment,” in a place where he would state it would have effect, but the Biblical verse is written concerning one who is sworn on other people’s demands (as a supposed witness that claims ignorance).
+
+Mishnah 2
+
+וחייבין – a sliding-scale offering (this offering is made when there are one of three transgressions where the financial situation of the sinner is taken into account in determining the nature of the sin-offering that he brings: violating an oath, taking a false oath to avoid giving testimony and entering the Temple or partaking of sacrifices while ritually impure. The sinner generally brings a sin-offering of a female lamb or goat, but if he cannot afford it, he may instead bring a pair of doves, one as burnt offering and the other as a sin-offering or a if he cannot afford even that, he may instead bring a meal-offering).
+על זדון השבועה – for it did not state concerning it "ונעלם" /that he concealed or hid one’s self.
+ועל שגגתה עם זדון העדות – that they known that the this oath was forbidden but they did not know that they are liable for a sacrifice for it.
+ואין חייבים על שגגתה – if they are completely in error inadvertently, for they were forced, we don’t call them "ונשבע על השקר"/that they swore falsely.
+
+Mishnah 3
+
+ובאו לבית דין והודו פטורים – and even if they denied [that they had testimony about so-and-so] outside of the Jewish court on each oath for no denial outside the Jewish court is considered denial.
+כפרו בב"ד חייבין על כל אחת ואחת – as the Biblical verse states (Leviticus 5:5): “When he realizes his guilt in any of these matters,[he shall confess that wherein he has sinned],” to be liable for each and every one.
+מה טעם – that they are not liable other than for one [sacrifice] even if they were silent and denied [their knowing anything] at the end, and we don’t say that a denial exists for all of them to make them liable for each and every one (i.e., testimony).
+הואיל – but whereas if they denied in the Jewish court the first time, they would not be able to retract and confess, for they already stated that they don’t know any testimony about him, and furthermore, they do not retract and state [testimony]; therefore, even though that they didn’t deny [knowing anything about so-and-so] until the end, all of the oaths were abrogated, except for the first one. For he fact that they were silent initially is denial, they are not worthy to be made to take an oath and if it is not denial, they are sworn in as standing witnesses. And what is an oath upon an oath? By force, when it is written (in Leviticus 5:5): “in any of these matters” – to be liable for each and every one, referring to an oath taken outside the Jewish court and they denied it in the Jewish court as it is written [in Scripture] that he would administer an oath to them when they would come to the Jewish court and they would testify and they would not leave in idleness, and it is appropriate for them to divide if they denied there at first, it would be appropriate to retract and to administer to them an oath.
+
+Mishnah 4
+
+כפרו שניהם כאחת – in an interval equivalent to the time of speaking (“Greetings to you, My teacher.”).
+בזה אחר זה – that there was between [the testimony of] this one and [the testimony of] that one more than an interval equivalent to the time of speaking.
+הראשון חייב – but the second is exempt, for since the first one denied, the second one is furthermore not appropriate to testify because he is an individual (and testimony requires two or more individuals).
+שתיהן חייבות – in the Gemara (Tractate Shevuot 32b-33a) raises the objection – why is the first [set of witnesses] liable, for the second set [of witnesses] exists? For what have the first [set of witnesses] lost through their denial? And it answers that that the our Mishnah is speaking about q case where the witnesses of the second group were related through their wives (see Rashi’s comment: they married two sisters and are not valid as a singular testimony, and they were not valid to testify when the first set [of witnesses] denied [that they knew anything to testify] and their wives were on their deathbeds, for you might have thought that we hold that most people on their deathbeds will die, it was for them as if they [i.e., their wives) had died and the first set [of witnesses] were exempt but the second set exists. It comes to tell us now however that he is not dead. But it is found that only the first set [of witnesses] alone was there at the time of the denial, and therefore, they are liable.
+
+Mishnah 5
+
+תשומת יד – a loan, that he placed money in his hand.
+
+חטין ושעורין וכוסמין – the first clause [of the Mishnah] teaches us of one species and disputed claims, and the concluding clause [of the Mishnah] teaches us of one claim all of them are deposits, and disputed species.
+
+Mishnah 6
+
+נזק וחצי נזק – with one-half indirect damages [caused by an animal: e.g., inadvertently kicking up pebbles or clods of earth in the course of walking causing damage) that is a due indemnity but not a fine/penalty, for we state in testimony of a fine/penalty that we don’t obligate.
+תשלומי כפל ושומי ארבעה וחמשה – because of the principal.
+ושאנס איש פלוני ופיתה את בתי – because of humiliation and deterioration, that is monetary.
+ושהכני בני – a striking/beating which causes no wound for which he is not liable of the death [penalty] for it, and because there isn’t death, there is a monetary [fine].
+ושחבל בי חברי ביוה"כ – [and the Mishnah] took that [example] for even though it is punishable with extirpation, he is liable for a monetary [paymenbt].
+
+Mishnah 7
+
+שאני כהן – they are exempt, for witnesses are not liable other than when they denied in a mater where there is the claim of money.
+שאנס איש פלוני או פיתה בתו של פלוני – “and his daughter” is taught, regarding a certain individual who is a Kohen who is referred to above, [that is taught above this in the Mishnah that it refers to that a certain individual is a Kohen or a Levite, or is not the son of a divorced woman], or that he made them take an oath that a certain individual raped his daughter of that that same individual that they were speaking of him until now, they are exempt, for we require that they should hear from the mouth of the one making the claim. And in the Gemara (Tractate Shevuot 33b) it establishes it when he comes before the court with a power of attorney, for if it is the monetary claim of another [person], they would be liable, and I comes to tell us that it is not considered the inheritance of the litigant in this like the rest of money [matters], for since it is a monetary [matter] that he is asking about, it never reached his hand at all, he is not able to write a power of attorney upon it.
+ושחבל בי בני – injury/mayhem is wounding, they are exempt, for if they testified against him, he would be liable for death and not monetary [restitution].
+ושחבל בי חברי ושהדלק את גדישי בשבת – for both of them are liable for death, and exempt from monetary [restitution].
+
+Mishnah 8
+
+שאמר איש פלוני ליתן לי וכו' פטורים – as it is written regarding an oath of testimony (Leviticus 5:1): “[If a person] incurs guilt,” and it is written regarding the oath of a deposit (Leviticus 5:21): “When a person sins [and commits a trespass against the LORD by dealing deceiptfully with his fellow in the matter of a deposit or a pledge],” just as the oath of a deposit is on the claim of money that he has against his neighbor, also the oath of testimony – there must be on the claim of money that he has has of his, and the individual who claims that a certain person said to give me two-hundred zuz is not a monetary claim that he has against his fellow, for even if it is according to his words that his fellow said to him to give him two hundred zuz, his fellow is not liable to him athing on account of this statement.
+
+Mishnah 9
+
+מפני שקדמה שבועה לדעות – for the All-Merciful (I.e., God) said (Leviticus 5:1): “When he has heard a public imprecation (against one who withholds testimony) and- although able to testify as one who has either seen or heard of he matter – [he does not give information, so that he is subject to punishment],” for the testimony preceded the oath and the oath did not precede the testimony.
+
+Mishnah 10
+
+/אם יודעים לי עדות וכו' פטורין – as it is written (Leviticus 5:1): “although able to testify” util he specifies his witnesses.
+
+Mishnah 11
+
+הם יודים לו דות ד מפי ד וכו' פטורים – for if they testified about him, their testimony would not be worth him anything.
+
+Mishnah 12
+
+עד שישמעו מפי התובע – as it is written (Leviticus 5:1): “he does not give information/"אם – לוא יגיד" [written] fully with a VAV and and ALEPH is expounded upon thusly: if to hi he will not tell, meaning to say, the plaintiff, "ונשא עונו"/”so that he is subject to punishment (Leviticus 5:1), but if he said it to another,-“ he does not give information,” he is exempt [from punishment].
+
+Mishnah 13
+
+מצוה אני עליכם וכו' - and he when he says, “I command you,” in an oath.
+המקלל בכולם – when he blasphemes God with one of them.
+ר' מאיר מחייב – [the punishment of] stoning.
+וחכמים פוטרין – for specifically on the unique name [of God], with stoning, as it written (Leviticus 24:16): “if he pronounces the name LORD [he shall be put to death. The whole community shall stone him.], and on the euphemisms, with the explicit prohibition in the Torah [required for punishing trespassers] of (Exodus 22:27):”You shall not revile God [nor put a curse upon a chieftain among your people].” But with the oath of testimony, the Sages agree with Rabbi Meir that he is liable on the euphemisms like he is liable on the explicit name [God] for in the oath [of testimony] it is written (Leviticus 5:1): “When he has heard a public imprecation (against one who withholds testimony).
+המקלל עצמו – as it written (Deuteronomy 4:9): “[But] take utmost care and watch yourselves scrupulously” and all "השמר לך" /”take utmost care” and "פן" /lest or "אל"/do not (see Talmud Zevahim 106a) introduces nothing other than a prohibitory law.
+והמקלל חבירו – as it is written (Leviticus 19:14): “You shall not insult (literally, “curse”) the deaf [or place a stumbling block before the blind],” even a deaf person (the Rabbis understand this as “deaf and mute”- see Tractate Terumot, Chapter 1, Mishnah 2) who does not hear [only], and he is not strict with his insult/curse of “you shall not insult (literally curse)” , and all the more so, all other people who heard and he is strict about.
+יככה אלהים וכן יככה אלהים – if he said to witnesses, “may God smite you if you do not testify on my behalf. Or that he heard a person who was reading the curses that are in the Torah (see Deuteronomy 28:27-28,35): “May the LORD strike you with the Egyptian inflammation:” “The LORD will strike you with madness, blindness and dismay;” “The LORD will afflict you at the knees and thighs with a severe inflammation,” and he said to the witnesses, “”May God strike you if you do not testify on my behalf” or he said, “May God not strike you if you testify on my behalf,” or “May God bless you if you testify on my behalf,” or “May it go well with you if you testify on my behalf,” in all of these, Rabbi Meir declares liable, [by implication] “from ‘no’ you understand ‘yes’” (see Tractate Nedarim 11a), “”God should not strike you down if you testify o my behalf”, but if you don’t testify on my behalf, God will strike you. And similarly, “God will bless you if you testify on my behalf,” but if you you will not testify on my behalf, He will curse you. But in all of these, the Halakha is not according to Rabbi Meir.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+שבועת הפקדון. באנשים ובנשים – since the Tanna/teacher [of the Mishnah] taught regarding the oath of testimony (see Tractate Shevuot, Chapter 4, Mishnah 1) that it applies to men, but not to women, he taught here that it applies to everyone.
+בקרובים – that the owner of the deposit is a relative of the one with whom the deposit is [placed].
+בפני בית דין ושלא בפני ב"ד – if from his own mouth he took an oath, that he uttered an oath from his mouth or answered “amen” after an an oath and afterwards admitted to hit, he is liable for a sacrifice, as it is written (Leviticus 5:21): “by dealing deceitfully with his fellow in the matter of a deposit” of any sort.
+ומי אחרים – but he did not answer, “Amen,” as for example, “I impose an oath on you that you restore to me my pledge,” and he said: “I have nothing of yours in my hand,” he is not liable until he denies in the Jewish court.
+וחכמים אומרים – And the Halakha is according to the Sages.
+וחייב על זדון השבועה (one is liable if he deliberately took a false oath) – as it is not written concerning it, “it is concealed,” deliberate taking of a false oath , that he recalls about he bailment and knws that he is liable a sacrifice for his denial of it.
+ועל שגגתה עם זדון הפקדון (or took an oath in error, while deliberately denying bailment) – that he did not know that he is liable a sacrifice for this oath, he remembered that the bailment is with him.
+בכסף שקלים – that is purchased with two Selaim, for this is written concerning the ram of the guilt offering (Leviticus 5:15): “convertible into payment by silver by the sanctuary weight, [as a guilt offering].”
+
+Mishnah 2
+
+מפני שיכוך לחזור ולהודות – after denial, and it is found that in each oath, he denies the money.
+
+Mishnah 3
+
+שבועה באחרונה – You have nothing in my hand, nor you, nor you,” in an oath, and now there exists an oath for all of them, But the Halakha is not according to Rabbi Eliezer nor according to Rabbi Eliezer nor according to Rabbi Shimon.
+אפילו אמר חטה ושעורה וכוסמת – for Rabbi Meir held that a person who makes a claim [in court] of wheat from his fellow, a species of wheat is mentioned, and similarly barley, and similarly spelt, as it is written (Exodus 9:32): “but the wheat and the emmer (a kind of wheat) [were not hurt, for they ripen late].” For it is as if they made the claim of wheat and barley and spelt. But the Rabbis held that one grain/berry of wheat and of barley and of barley is mentioned. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 4
+
+שאינו משלם קנס על פי עצמו (he does not pay a fine on the basis of his own testimony) – and since he admitted, he is not liable but if he denied it also, he did not deny monetary payment.
+אבל משלם בושת ופגם – therefore, he denied the monetary [payment], but it is dispute between the Rabbis and Rabbi Shimon, for Rabbi Shimon holds that when if he said to him: ‘You raped or seduced my daughter,” he can claim a fine from him whose monetary amount is fixed at fifty silver, but he cannot claim from him humiliation and deterioration, whose monetary [figure] is not fixed, for a person will not forego the claim of a definite quantity, and demand something undefined (requiring appraisement) (see Tractate Ketubot 43a), therefore, he has denied a fine and is exempt. But the Rabbis hold that humiliation and deterioration he also claims from him, for a person will not forego something when he admits to it and will not be exempt and when he makes a claim on something when he admits to it, he is exempt; therefore, when he denies it, he has denied him monetary [payment] and he is liable. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+המית שורך את עבדי – it is a fine, that he pays thirty Selaim, even if it is not worth other a Denar.
+אמר לו עבדו הפלת את שיני – it is fine that he should set his servant free because of one of his limbs.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+שבועת הדיינין – the oath that the judges impose through a partial admission of the claim, it is necessary that the claim not be less than two M’ah of silver, which is one-third of a Denar, and the Denar is six Maot and it has the weight of ninety six [pieces] of intermediate [sized] barley, and it was found that the weight of two Maot were thirty two [pieces/panacles of] barley.
+וההודאה – that [the judges] obligate him to take an oath on should not be less than the worthy of a equivalent of a penny, for iif what he denies to him is less than two siver [coins], or what he admitted was less than the value of the equivalent of a penny, he is not obligated for an oath according to the Torah. But, we impose an oathupon him an oath of inducement (an oath instituted by the Sages in a case where a defendant completely denies a claim, in order to clear himself of suspicion).according to the words of the Soferim/Scribes . And one who is liable for an oath according to the Torah takes an object in his hand, as for example, a Torah scroll or Tefillin (i.e., phylacteries) when he is taking anoath. But the person who is liable for an oath of inducement does not take an object in his hand, but rather, the Hannan of the synagogue or the one administering the oath takes an object in his hand at the time when his fellow swears to him. And there are three kinds of oaths according to the Torah, and not mor. He who admits to part of the claim, and [the case] of where one witness testifies against him, that he takes an oath to contradict the witness, and the oath of the bailees. But all of the rest of the oaths that are mentioned in the Mishnah are through the ordinance of the Sages, and they are like that of the Torah in the taking up of an object. And there is no difference between the oath of the Torah to the oaths that are mentioned in the Mishnah, bother than that the one who is liable to take an oath of the Torah and di dnot want to swear, the Jewish court goes into his possessions and collects from them in full payment. But the one who is one who I s liable to an oath from their words (i.e., from the Rabbis), with the ordinance of the Sages andhe doesn’t want to swear, we excommunicate him until he pays or until he swears. And if he stands in his excommunication for thirty days and does not want to take an oath nor pay, we flog him with the flogging of rebelliousness and we release him from his excommunication and he goes on his way, and we don’t descend into his possessions.
+אין לך בידי אלא פרוטה פטור – for the admission is not from the species of the claim, for this claimed silver and the other admitted to him copper. And especially that he claimed against him a silver coin – for he admitted to him with a coin.
+שתי כסף ופרוטה – for holds that he claimed against him for wheat and bareley and he admitted to him on one of these, he is liable.
+מפני שהוא כמשיב אבידה – and is exempt from an oath, as is taught [Tractate Gittin, Chapter 5, Mishnah 3] – that aperson who finds an o object should not take an oath because of the repair of the world. And especially when the son does not claim with certainty that the Manah of his father is in your hands, but rather perhaps. But if he made a definitive claim against him, and he said, that he did not have anything other than fifty, he is liable for a Torah-based oath, for that is not restoring a lost objec
+
+Mishnah 2
+
+מנה לי בידך ואמר לו הן – in the presence of witnesses, and as for example when he said to them, “you are my witnesses” for he can no longer is able to claim that he was demented/raged in this.
+פטור – [exempt] from a Torah-based oath, but we make him take the oath of inducement [to clear him of suspicion, if he completely denied the case].
+אין לך בידי – there was never anything [concerning having anything in my hand].
+חייב – [he is liable] to pay, and is not considered believable with an oath, for he is presumed to be a denier, and he denied it in the Jewish court, but not before a Jewish court, he is not presumed to be a denier.
+
+Mishnah 3
+
+אלא ליטרא כסף פטור – for there isn’t here a homogeneity of the admission with the claim [of the defendant].
+לתך – one-half Kor fifteen Se’ah.
+
+
+הואיל והודה במקצת הטענה – for it is to him like his claim was for wheat and barley and he admitted to him in one of them. And the Halakha is according to Admon, but the Halakha is not according to Rabban Gamaliel that obligates in his claim wheat and he (i.e., the defendant) admitted to him regarding barley.
+פטור – from the oath from the Torah, not on the land and not on the utensils,f or the admission of land does not bring him to [requiring taking] an oath, for there is no law regarding an oath regarding land.
+הודה במקצת כלים – for there is admission and denial [with things] that are not property.
+חייב – to take an oath even on property through an oath by implication (i.e., the rule permitting the court to insert in an oath an affirmation to which the person concerned cold not have been compelled directly).
+זוקקין – causes, affects.(i.e., binds – movable chattel binds the immovable with the reference to the obligation of making oath, the two claims peferrred in one suit are considered as one lawsuit, and theoath must refer to both).
+
+Mishnah 4
+
+אין נשבעין על טענת חרש – as, for example, when the deaf-mute makes a claim against him with a gesture, for the deaf-mute/חרש that the Sages spoke of in every place is one who does not hear and does not speak (see Tractate Terumot, Chapter 1, Mishnah 2).
+וטענת קטן – as, for example, when the minor makes a claim against him. For Scripture states (Exodus 22:6): “When a man gives [money or goods] to a another [for safekeeping],” but the giving of a minor is not anything. [And the deaf-mute] and the imbecile is like a minor. And specifically the oath of the Torah is that which they do not impose on the claim of a minor, but the oath of inducement (i.e., where a defendant totally denies a claim to clear himself of suspicion) he is liable to take on his claim.’
+אבל נשבעין לקטן ולהקדש – he who comes to collect from the property of a minor, he should not collect other than through an oath. And similar one who consecrates his property [to the Temple] and a document of liability is issued against him and the owner of the liability comes to collect from the property of that which has been consecrated [to the Temple], requires an oath.
+
+Mishnah 5
+
+העבדים והשטרות והקרקעות וכו' – as it is written (Exodus 22:8): “In all charges of misappropriation” – generalization; “pertaining to an ox, an ass, a sheep a garment,” – specification; “or any other loss” - he has returned and made a generalization. If a generalization is followed by a specification and this in turn, by a generalization, one must be guided by what the specification implies. Just as the specification is explanation by something that is movable and its essence is monetary, so also everything that movable and its essence is monetary, excluding real estate which are not movable ,excluding slaves which were compared to real estate, excluding documents for even though they are movables, their essence is not financial. For all of these we don’t impose oaths upon a thing dedicated [to the Temple] we don’t take an oath, as it is written, (Exodus 22:6): “When a person gives [money or goods] to another [for safekeeping,” and not of something dedicated [to the Temple].
+אין בהן תשלמי כפל – for in these, especially that we use an additional word for the purpose of intimating something not otherwise included (i.e., the widen the scope of a law), something like the specification as it is written in that portion (Exodus 22:8): “[he whom God declares guilty] shall pay double to his neighbor,” and not of something dedicated [to the Temple].
+ולא תשלומי ארבעה וחמישה – for wherever that there is not’s double paymenr, he doesn’t pay four-times or five-times [the base amount], for since there isn’t double payment, the would have would have three-time or four-time [the base] payment, but the All-Merciful stated (Exodus 22:37): “[When a man steals an ox or a sheep, and slaughters it or sells it,] he shall pay five oxen for the ox, and four sheep for the sheep,” and not three or four-fold payment.
+שומר חנם אינו נשבע – the unpaid bailee only has upon him an oath, as it is written (Exodus 22:7): “the owner of the house shall depose before God that he has not laid hands [on the other’s property],” and the entire portion is stated concerning the unpaid bailee,. But he does not take an oath regarding slaves and real-estate and on documents, for we derive it from what is written (Exodus 22:6): “When a man gives…to another” – a generalization; “money or goods” – a specification; “”for safekeeping,”- he returns and makes a generalization; if a generalization is followed by a specification and this in turn, by a generalization, one must be guided by what the specification implies. Just as the specification is explained as something movable and its essence is money, even all things, etc., excluding real estate which are not movables, etc. But all of these that we stated regarding them, one does not take an oath, especially the oath of the Torah, but we require the oath of inducement.
+נושא שכר אינו משלם – theft and loss which is written in it, to be liable, as it is written (Exodus 22:11): “But if [the animal] was stolen from him, he shall make restitution to its owner.” But slaves, and real estate and documents, he does not pay, as it is written regarding the paid bailee (Exodus 22:9): “When a man gives to another” – a generalization; “an ass, an ox, a sheep or any other animal” – a specification; “to guard” – he returns and makes a generalization, etc., as we have stated above. The [term] רעהו/to another – is written with regard to an unpaid bailee and a paid bailee, that implies, “another person” and not dedicated [to the Temple], but the borrower and the renter (i.e., the other two bailees) are not mentioned here, to exlude from them slaves and real estate and documents and dedication [to the Temple], for a borrower does not belong with real estate and not with documents for the most part, and all the more so, renters do not belong with documents, and similarly, the borrower and renters do not belong with things dedicated [to the Temple] for it is forbidden to lend and to rent that which is dedicated [to the Temple].
+
+Mishnah 6
+
+רבי מאיר אומר יש דברים שהם כקרקע – grapes that are about to be cut down is what distinguishes between the Sages and Rabbi Meir, for Rabbi Meir holds that gapes that are about to be cut are considered as [already] cut/harvested, but the Sages hold that they are not like they are cut/harvested. But the Halakha is according to the Sages. And especially in the law [relating to] the bailees, but regarding buying and selling, and overcharging and admitting to part of the claim, , in all of these, we hold that something about to be cut/harvested is like it was cut already, and such is the Halakha.
+עד הזיז (an attachment, a projection from the door frame serving as a shed over the entrance) – beam of a upper story that projects from the house, and the general principle of the matter, is that he is always not liable for an oath according to the Torah until he makes a claim against him with something specifying a concrete measure, or a weight or a measure, and he admits to him part of his measure or part of the weight or part of the number.
+
+Mishnah 7
+
+המלוה את חבירו על משכון – he becomes upon it a paid bailee, and there is no difference if he took a pledge at the time of his loan, nr whether he took a pledge not at the time of his loan. But if he lost [it] or it was stolen, and the pledge was corresponding to the lien, his pledge is expended for his debt, and they don’t have anything against each other. But if the lien is greater [in value] than the pledge, the debtor/borrower pays the creditor what the debt was of greater worth. But if the pledge was greater [in value] than the lien, the creditor pays the debtor/borrower. But if it was lost by accident where a paid bailee is exempt, the lender is also exempt, and he takes an oath that through this accident [the object lent] was lost, and he collects the entire lien.
+שקל – one half a Sela.
+לא כי – it was not like this.
+אלא סלע הלויתני עליו ושלשה דינרים היה כו' – for he admitted part of the claim, for the Sela is worth four Denarim. And lince the borrower/debtor is liable to take an oath on how much his pledge was worth, and the creditor/lender is liable to take an oath concerning the pledge that is not in his possession, and even though he pays its value because we suspect that his eye was upon it, the Jewish Court has the creditor take an oath first that the pledge is not in his possession/domain, and afterwards it has the borrower/debtor take an oath how much it was worth, lest the borrower take an other first and he is not exact as to its appraisement/estimated value and the creditor produces the pledge which will make him ineligible for testimony and for an oath. But what we teach in the concluding clause [of the Mishnah]: “And upon whom is the oath imposed,” it is stated, upon whom is the oath first imposed?
+מי שהפקדון אצלו – the creditor/lender with whom the pledge was with takes an oath that the pledge was not in his possession/in his domain.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+כל הנשבעין. נשבעין ולא משלמין – The Torah did not institute for the person making a claim to take an oath and to take/regain their due, but rather for the one investigated that he takes an oath and does not pay, as it is written (Exodus 22:10): “[an oath before the LORD shall decide between the two of them that one has not laid hands on the property of the other;] the owner must acquiesce, and no restitution shall be made.” Whomever that it is upon him to pay is the one who must take an oath.
+ואלו נשבעין ונוטלין – that the Sages established for them to take an oath and to regain their due. And all of this is explained further on in our Mishnah.
+השכיר – The Sages established for him to take an oath and to take his due because the owner of the house/employer is preoccupied with all of his workers and does not remember. And these words are when he makes a claim at the present time. The hired day laborer (see Tractate Bava Metzia, Chapter 9, Mishnah 12) his present time is all day long that is after him , but if they made a claim against him after his time, the owner of the house takes an equitable oath (which is applied if one is sued for a debt, denies the later entirely (כופר הכל), in contradistinction to the legal oath which is required when the defendant admits a part of the time ( מודה במקצת) . It being presumed that nobody will go to the law unless he has a claim, it is a matter of equity to put the opponent to an oath, to which he may in return put the claimant (see Talmud Shevuot 40b) – that he paid him and departed, but if he had been hired without witnesses being present, also, the hired person cannot take an oath and take his due because he (i.e., the owner of the house/employer) can say to him: “I never hired you.” He also can say to him: “I hired you and gave you your wages.”
+והוא אומר נתתי – but he said to him: “I stipulated/agreed upon two [Zuz] and he (i.e., the employer) says, “I stipulated for you only one (see Talmud Shevuot 45b). The owner takes the oath of the Torah that it is according to his words, and he only gives him one.
+
+Mishnah 2
+
+למשכנו שלא ברשות – as in the case where witnesses saw that he entered into the house of his fellow, and there was nothing in his hand and he left from there with utensils inserted under his arms.
+הרי זה נשבע ונוטל – for the words are proven that the witnesses testify that he had a pledge taken without permission,. And what he was carrying was something where one is believed to be wealthy. But if he was carrying a silver cup, or something like it, it is a matter that they would not have believed him to be wealthy. Is it not within his powers to take an oath and take his rightful due? But rather, the person whom the claim is made against should take an oath and be exempt.
+
+Mishnah 3
+
+הרי זה נשבע ונוטל – and specifically when the wound is in a place where it is possible that he wounded himself, and because of this, it requires an oath. But if it is in a place where he cannot wound himself, and it is recognized that others did it to him, as for example, when a bite occurred to him on his back, and there is no one else there, for he is able to say, perhaps another [person] did it, he takes [his compensation] without an oath [being administered].
+
+Mishnah 4
+
+שבועת שוא – needless to say/not only t an oath of testimony and an oath of deposit which have in them the denial of money which is bad/evil for Heaven (k.e., God) and for humanity, but even an oath taken in vain, which is only bad regarding Heaven, for corresponding to it, he takes an oath and takes [his payment]. But the oath on a statement (i.e., taken by a person to reinforce a promise or an obligation or to confirm the veracity of a story) is not taught, for the oath on a statement is regarding the future, as for example, “I will eat or I won’t eat,” one could say that when he took the oath, he took that oath truthfully, for it was his intention to fulfill it, and even though his inclination compelled him and he transgressed upon it, he is not suspected upon this through the oath. But [an oath] of statement of the past [action], “I ate, I ate,” it is similar to an oath taken in vain, for he pronounced a false oath form his lips.
+היה אחד מהן משחק בקוביא – {The Mishnah] taught those who are ineligible from the Torah and also taught those who are ineligible according to the Rabbis (see Tractate Rosh Hashanah, Chapter 1, Mishnah 8 and Tractate Sanhedrin, Chapter 3, Mishnah 3, for similar listings to that found in our Mishnah).
+ומפריחי יונים – there are those who interpret, if your dove will come before my dove, I will give you such-and-such, which is equivalent to gambling, and there are those who explain that he raises a knowledgeable pigeon who to bring pigeons to the house of its owner, and there with these theft because of the ways of peace.
+וסוחרי שביעית – they do business with Seventh-year produce, and the Torah stated (Leviticus 25:6): “[But you may] eat [whatever the land during its sabbath will produce,” but not for business.
+חזרה שבועה למקומה – There are those who interpret in the Gemara (Tractate Shevuot 47a) that it returned to Sinai, to the oath at Mount Sinai that the Holy One, Blessed be He caused the Isralites to swear that they would not steal , and he He will collect from the indemnity the money for his fellow, but the Jewish court has no need neither for the an oath nor for collection. But there are those who interpret that the oath returned to the one liable for it, on that he admitted to part, and since he cannot take an oath, he is suspect and he must pay.
+
+Mishnah 5
+
+שניהם נשבעים ונוטלין מבעל הבית (i.e., the storekeeper and the workers) – the storekeeper said to hi, the workers are not believable to me with an oath; you declare them as trustworthy for you did not say to me with witnesses, “give to them.” And similarly, the workers say to him: “The storekeeper is not believable to us with an oath.” But when both (i.e., the storekeeper and the workers) take an oath frand take from the owner of the house, they take an oath, one in the presence of the other, that just as that the storekeeper is frightened from the workers or the workers [are frightened] from the storekeeper.
+אלו ואלו באין לידי שבועת שוא – for perforce, one of them takes a false oath and it is found that the name of Heaven is profaned. But rather, both of these (i.e., the storekeeper and the workers) take their money without an oath. But the Halakha is not according to Ben Nanos.
+
+Mishnah 6
+
+ולא נתן לו – and the produce are piled up and placed in the public domain and are not held in possession either by he storekeeper nor by the house owner.
+ונתתו באנפליא (in the merchant’s money chest into which receipts are dropped through a slit) – a casing/sheath that is made for money.
+ישבע בעל הבית – an oath like that of the Torah, and he will take [the money], for since the storekeeper admits that he sold , and the produce are outside of his store, the owner of the house takes an oath and takes it.
+רמק לו נתתים לך. והלכתן לתוך ביתך – and this piled up produce that is left [in the public domain] are mine, that I gave here to sell them, and the other claims, they are the produce that you sold me for a Denar. Since the purchaser admits to the transaction/sale and the storekeeper denies that he sold those [particular produce], the storekeeper takes an oath aan other like that of the Torah and takes [the money].
+רבי יהודה אומר וכו' – Rabbi Yehuda is disputing the concluding clause [of the Mishnah], and stated, whether this or whether that, the owner of the house takes an oath and takes [his produce]. For since the produce are outside of the store, they are as if the produce are in the hands of the owner of the house, and whomever has the produce in hand – his hand is on top/has the advantage and he takes an oath and takes [them].
+אמר לשולחני וכו' – The Tanna/teacher [of the Mishnah] comes to tell us that the dispute of Rabbi Yehuda and the Rabbis, whether with regard to the money of the money changer, or with regard to produce of the storekeeper, for if [the Mishnah] had taught [only] the dispute regarding the storekeeper, , I would state that the Rabbis spoke of the produce, and when he (i.e., the storekeeper) said to him (i.e., the purchaser, the house owner), “I gave them to you, and you took them into your house,” the storekeeper should take an oath and take [his money], because the storekeeper customarily gives the produce prior to taking the Denar, but the money changer does not customarily give the Issarim prior to taking the Denar, I would say that he agrees with Rabbi Yehudah, that the house owner always takes an oath and takes [his produce]. And if it was said with this, it was with this that Rabbi Yehuda stated it, for always the house owner takes an oath and takes [his produce], because the money changer does not customarily hand over Issarim until he takes the Denar. But the storekeeper, who customarily gives the produce prior to his taking the Money, I would say that he agrees with the Rabbis. Both [opinions] are necessary. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+הפוגמת כתובתה – she produces the document of her Ketubah/marriage contract and it admits that it has been partially received.
+לא תפרע אלא בשבועה – if the husband claims that she received all of it.
+עד אחד אומר וכו'. ומנסכים משועבדים ומנכסי היתומים כו'. ונפרעת שלא בפניו – all of this is as it is exists., just as not one of these is collected other than through an oath, thus orphans do not collect other than through an oath. Orphans who collect from the orphans do not collect other than through an oath. But our Mishnah is speaking of a case where the orphans that come to collect from them state: “Se don’t know if our father paid off this lien or not,” but if they claimed: “Our father told us that he did not borrow these money and did not ever obligate himself in this lien, the orphans who produce a lien document on these orphans collect from them without an oath, for anyone who says, “I did not borrow” is like someone who says I did not pay the debt, and they are not able to contradict the witnesses who testify that their father borrowed these funds. And they did not teach that through an oath, at least, the orphans took from orphans, but rather that the lender/creditor died during the life of the borrower/debtor, but if the debtor/borrower died during the life of the borrower, the lender was already liable to take an oath to the children of the borrower that nothing had been received, that he had collected from the orphans even with a document that requires an oath, for a person does not bequeath money that he is liable for an oath to his children, for the children are not able to take an oath that their father had obligated himself to. And even though this is the law, if a judge decides that the orphans should take an oath that father did not give us instructions nor pay back from the monies that the other orphans through this oath. What is done is done.
+שלא פקדנו אבא – at the time of [his] death.
+ושלא אמר לנו [that he did not tell us anything] prior to this, that this document was paid off.
+הרי זה נשבע – that he did not find among his father’s documents that this document was paid off. And such is the Halakha.
+רבן שמעון בן גמליאל אומר – And the Halakha is according to Rabban Shimon ben Gamaliel [that at the time of death, the document had not been paid off, the son may collect the debt without taking an oath].
+
+Mishnah 8
+
+שלא בטענה – without an evident/sure claim, but rather a possible [alternative] claim, for he claims that perhaps you withheld from me. But because of of these teach a permitted action for themselves because they were busy with property, because of this, the Rabbis placed an oath upon them.
+והאפוטרופסים – that were in engaged in the money of a person to earn and to spend and to engage in business. But the guardian/administrator of orphans, if the Jewish court appointed him, he does not take an oath.
+והאשה הנושאת ונותנת בתוך הבית – her husband placed her as a storekeeper or administrator/guardian over his possessions.
+ובן בית – one of the brothers who was engaged with property when their father died.
+חלקו – but they did not have him take an oath at the time of the division [of property].
+נתגלגלה לו שבועה – with them afterwards. They impose nupon him als this [oath] upon him, in the same manner that impose upon the oath of the Torah and with an oath that is similar to that of the Torah; so they impose upon him the oath of inducement.
+והשביעית משמטת את השבועה – this not referring to the oath of partners, for the Seventh Year does not release partners nor its oath, but rather, from a borrower/debtor and its oath [the Seventh Year] releases.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+ארבעה שומרים הם – [and their laws are three].
+נושא שכר – bailee with payment
+נשבע על הכל – that he was not negligent.
+משלם על הכל – all those that we taught in our Mishnah, taken captive, and/or injured and/or who died and/or was something stolen and/or lost. But if it (i.e., the animal) had died on account of the labor [done], he does not pay, because this cannot be established as a measure of the borrowing. But this Mishnah is explained in [Bava Metzia, Chapter 7] “One who Hires Workers”/”HaSokher Et HaPoalim.”
+
+Mishnah 2
+
+ואמר אמן פטור – for if he had admitted it, he would not pay anything; it is found there is no denial of money [owed], and even though he had taken a false oath, the Torah did not obligate him a sacrifice for the oath other than where he denied money [owed]. Similarly, the judge cannot make him take an oath other than on a matter that if he admitted, he would be liable to pay money.
+
+Mishnah 3
+
+היכן שורי – He (i.e., the owner) said to the unpaid bailee, “where is my ox?” He said to him: “It was lost.”
+משביעך אני ואמר אמן והעדים מעידים אותו שאכלו משלם את הקרן – [he pays the principle] but not the double-payment, but if he admitted it on his own prior to the witnesses coming, he would pay the principle plus one-fifth and a make a guilt-offering, like the law of the oath of a deposit, which does not come until he admits and repents from his wickedness and come to be forgiven/expiated.
+אמר ליה נגנב משביעך אני וכו' – since an unpaid bailee who exempts himself with the claim of the thief and takes an oath and witnesses came, he pays double, as it is written (Exodus 22:7): “If the thief is not caught, [the owner of the house shall depose before God that he has not laid hands on the other’s property].” “if the thief was not caught” – like as he said, but that he himself had stolen it, he should pay double. But if he came to exempt himself with the claim that it was lost, he does not pay double.
+הודה מעצמו משלם קרן וחומש ואשם – but not the double payment, for a person who admits to a fine is exempt.
+
+Mishnah 4
+
+אמר לאחד מן השוק – here we do not have the reading “I impose an oath upon you.” Because without an oath, he would be liable for double payment. For this one is an actual thief, and regarding a thief, it is written (Exodus 22:6): “[if the thief is caught,] he shall pay double,” and he does not need an oath.
+עדים שממשמשין ובאין – it is teaching us something remarkable – for even though on account of fright of the witnesses, he admits, even so, the admission is a benefit and he is exempted from the double payment. And since there is no double payment, he is exempt even from the slaughtering that he denied that and the witnesses came that he had stolen, and slaughtered or sold. For wherever there is no double payment, there is no liability for slaughtering, for the All-Merciful mentioned “four-fold payment or five-fold payment” (see Exodus 21:37: “When a man steals an ox or a sheep, and slaughters it or sells it, he shall pay five oxen for the ox, and four sheep for the sheep.”), and not “three-fold payment for four-fold payment,” and because there is not double-payment, less than this is one.
+
+Mishnah 5
+
+אמר לשואל וכו' פטור – for behold even when he was sworn to a lie, he obligated himself in payments and this oath is not a denial of money [owed].
+
+Mishnah 6
+
+חייב – for behold, he denied the money [owed] , for had he admitted, he would be make himself liable.
+מת והוא נשבר וכו' פטור – for it had admitted [to it], he would not pay. And similar, if [he said] that it had been stolen but [in reality] he lost it, or if [he said that] he lost it [but in reality] it had been stolen, he is exempt, for behold he changed from one liability to another and didn’t deny [that he owed] money in this oath.
+אמר לו אבד או נגנב והוא שמת או נשבה וכו' פטור – for behold, he changed from something exempt to a liability and he lost out in his oath.
\ No newline at end of file
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+Bartenura on Mishnah Shevuot
+ברטנורא על משנה שבועות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה שבועות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שבועות, שתים.</b> כתיבי בקרא בהדיא (ויקרא ה׳:ד׳) או נפש כי תשבע לבטא בשפתים להרע או להיטיב. אוכל, להיטיב. לא אוכל, להרע, שמענה את עצמו. וה״ה לכל דבר שהוא הן ולאו להבא, דלהרע או להיטיב להבא משמע:
+<b>שהן ארבע.</b> יש לרבות עוד שתים אחרים דלא כתיבי. והן, הן ולאו דלשעבר. כמו אכלתי ולא אכל, או לא אכלתי ואכל:
+<b>ידיעות הטומאה.</b> או נפש אשר תגע בכל דבר טמא (שם), האמור בויקרא אצל טומאת מקדש וקדשיו:
+<b>שתים.</b> כתיבי בקרא. דכתיב (שם) ונעלם ממנו והוא טמא, משמע שנעלמה ממנו טומאה ועל ידי אותו העלם אכל בשר קודש, הרי אחת. או נכנס למקדש, הרי שתים:
+<b>שהן ארבע.</b> יש לרבות עוד שנים חיובים אחרים. העלם קודש, והעלם מקדש וזכור הוא את הטומאה:
+<b>יציאות השבת.</b> הוצאה מרשות היחיד לרשות הרבים, ילפינן מקרא מן ויצו משה ויעבירו קול במחנה וגו׳ (שמות ל״ז), לא תפיקו מרשות היחיד לרשות הרבים:
+<b>שתים.</b> אחת לעומד בחוץ והושיט ידו לפנים ונטל החפץ והוציאו, ואחת לעומד בפנים ונטל החפץ ממקומו והוציאו לחוץ:
+<b>שהן ארבע.</b> יש להוסיף עוד שתים דהכנסה, אע״ג דלא כתיבי. שכשם שהקפידה תורה מרשות לרשות בהוצאה, כך הקפידה על ההכנסה. אחת לעומד בפנים והוציא ידו לחוץ ונטל חפץ והכניס, ואחת לעומד בחוץ ונטל חפץ ממקומו והושיטו לפנים והניחו:
+<b>מראות נגעים שנים.</b> כתיבי בקרא (ויקרא י״ג), שאת ובהרת:
+<b>שהן ארבעה.</b> תולדה דשאת ותולדה דבהרת, דלא כתיבי בקרא בהדיא:
+
+Mishnah 2
+
+<b>שיש בה ידיעה בתחלה.</b> אידיעות הטומאה קאי. ואיידי דזוטרי מילייהו מפרש להו ברישא והדר מפרש שבועות דנפישי מילייהו. ויציאות ומראות, כל חדא וחדא מיפרשא במסכת דידיה, להכי לא פרשינהו בהאי מסכתא. ולא תנינהו הכא אלא משום דדמו להדדי בשתים שהן ארבע:
+<b>ידיעה בתחלה.</b> שידע שנטמא:
+<b>וידיעה בסוף.</b> משאכל את הקודש בהעלם או נכנס למקדש בהעלם ויצא, נודע לו שבטומאה אכל או בטומאה נכנס:
+<b>והעלם בינתיים.</b> בשאכל את הקודש נעלמה ממנו טומאה או קודש, או נכנס למקדש ונעלמה ממנו טומאה או מקדש:
+<b>הרי זה בעולה ויורד.</b> עולה לעשיר, ויורד לעני. עשיר מביא חטאת בהמה, ועני חטאת העוף, ודל שבדלים עשירית האיפה, והיא מנחת חוטא האמורה בכל מקום:
+<b>שעיר הנעשה בפנים.</b> שעיר של יום הכפורים שמביא מדמו לפנים:
+<b>תולה.</b> להגין עליו מן היסורין:
+<b>עד שיודע לו.</b> שאכל קודש בטומאה ויביא קרבן עולה ויורד:
+
+Mishnah 3
+
+<b>אין בה ידיעה בתחלה.</b> שלא ידע בטומאה זו מימיו, זה לא בא לכלל קרבן עוד לעולם. שהרי אין קרבן בא אלא על שיש בו ידיעה בתחלה:
+<b>שעיר הנעשה בחוץ.</b> הקרב במזבח החיצון במוספין של יוה״כ:
+<b>ויום הכיפורים.</b> עצמו מכפר עם השעיר:
+<b>שנאמר.</b> בשעיר הנעשה בחוץ (במדבר כ״ט:י״א) שעיר עזים אחד חטאת מלבד חטאת הכפורים, וחטאת הכפורים הוא השעיר הנעשה בפנים, והקישן הכתוב, ללמדך שעל מה שזה מכפר זה מכפר. מה פנימי אינו בא אלא על דבר שיש בו ידיעה, ומאי ניהו ידיעה, בתחלה, כדילפינן מקרא דכתיב לכל חטאתם, דמשמע לאותם שיבואו לכלל חטאת כשתהיה להם ידיעה בסוף, ואי אפשר לבא לכלל חטאת אא״כ היתה לו ידיעה בתחלה, אף שעיר הנעשה בחוץ אינו מכפר אלא על שיש בו ידיעה, ומאי ניהו, ידיעה בסוף ולא בתחלה דלא אתיא לכלל קרבן, ומכפר זה כפרה גמורה בלא תליה:
+
+Mishnah 4
+
+<b>שעירי הרגלים.</b> בכל הרגלים נאמרו שעירי חטאת במוספין:
+<b>ושעירי ראשי חדשים מכפרים.</b> דכתיב בשעיר ראש חודש (שם כ״ה) לחטאת לה׳, חטא שאין מכיר בו אלא ה׳ שעיר זה יהא מכפר, והיינו שאין בו ידיעה לא בתחלה ולא בסוף. ושעירי רגלים ילפינן משעיר ר״ח בהיקש, דשעיר הוה מצי למכתב בכולהו רגלים, וכתב ושעיר, וא״ו מוסיף על ענין ראשון, להקיש שעל מה שזה מכפר אלו מכפרים:
+<b>כל השעירים כפרתן שוה.</b> כל שעירי המוספין, בין שעירי רגלים בין שעיר ר״ח בין שעיר הנעשה בחוץ ביוה״כ, כפרתן שוה, שהם מכפרין בין על שאין בה ידיעה בתחלה ויש בה ידיעה בסוף בין על שאין בה ידיעה לא בתחלה ולא בסוף, בין על טהור שאכל את הטמא, ונפקא מינה לטומאה שאירעה בין זו לזו. אבל שעיר הנעשה בפנים ביום הכיפורים לא נחלקו עליו שהוא תולה על שיש בה ידיעה בתחלה ואין בה ידיעה בסוף, כדאמרינן:
+<b>היה ר׳ שמעון אומר.</b> האי דהדר נקט לה, משום דבעי למימר אמרו לו מהו שיקרבו זה בזה:
+<b>מהו שיקרבו.</b> אם אבד שעיר שהופרש ליום הכפורים, ונתכפרו באחר, ונמצא זה ברגל או בר״ח, מהו שיקריב לשם שעירו של יום:
+<b>אמרו לו הואיל ואין כפרתן שוה.</b> ר׳ מאיר הוא דקאמר ליה לרבי שמעון, בשלמא אי אמרת כולן כפרתם שוה, יקרב, שהרי כולן כפרה אחת הן מכפרים, אלא לדידך, זו שהופרשה לכפר על שאין בה ידיעה בתחלה ויש בה ידיעה בסוף היאך יקרב ברגל לכפר על שאין בה ידיעה לא בתחלה ולא בסוף, או בר״ח לכפר על הטהור שאכל את הטמא:
+<b>לכפר על טומאת מקדש וקדשיו.</b> וכיון דבזה שוין, אע״פ שכפרתן חלוקות יכול הוא ליקרב:  
+
+Mishnah 5
+
+<b>משמו.</b> של ר׳ שמעון. וסתם ר׳ שמעון הוא ר׳ שמעון בן יוחאי:
+
+Mishnah 6
+
+<b>ועל זדון טומאת מקדש וכו׳</b> סתמא דתלמודא נקיט לה:
+<b>שעיר הנעשה בפנים ויוה״כ מכפר.</b> דכתיב (ויקרא ט״ז:ט״ז) ומפשעיהם לכל חטאתם, ופשעים אלו מרדים:
+<b>החמורות והקלות וכו׳</b> כולה מתניתין מפרשה בגמרא הכי, בין קלות בין חמורות בין שעשאן במזיד בין שעשאן בשוגג, אותן שעשאן בשוגג בין נודע לו ספיקן בין לא נודע לו ספיקן, כלומר בין נודע לו שבא לידו ספק חלב ואכלו בין שלא נודע לו שבא לידו ספק חלב. ואלו הן קלות, עשה ולא תעשה. ואלו הן חמורות, כריתות ומיתות ב״ד:
+
+Mishnah 7
+
+<b>אחד ישראל ואחד כהנים.</b> הכי קאמר, אחד ישראל ואחד כהנים ואחד כהן משוח מתכפרים בשעיר המשתלח בשאר עבירות, ואין חילוק ביניהם:
+<b>אלא שדם הפר מכפר על הכהנים על טומאת מקדש וקדשיו.</b> כל מה ששעיר הפנימי מכפר על ישראל, דהיינו תליית ישראל על שיש בה ידיעה בתחלה ואין בה ידיעה בסוף וזדון טומאת מקדש וקדשיו, וכן כפרת שעיר החיצון פרו של כהן גדול הקרב ביוה״כ מכפר על הכהנים:
+<b>ר״ש אומר כשם.</b> שאתה מודה בדם השעיר הפנימי שמכפר על ישראל כפרתו בלא שום וידוי, שאין וידוי בשעיר הפנימי אלא בשעיר המשתלח, כך דם הפר בלא שום וידוי מכפר על הכהנים על טומאת מקדש וקדשיו. אייתר ליה וידויו של פר במקום וידוי של שעיר המשתלח לכפר על הכהנים בשאר עבירות, ואין להם כפרה בשעיר המשתלח:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>ידיעות הטומאה.</b> נטמא וידע שנטמא. בשעת טומאה או אחרי כן:
+<b>נעלמה ממנו טומאה.</b> וע״י אותו העלם אכל קודש, הרי אחת. ונכנס למקדש, הרי שתים. דכתיב ונעלם ממנו והוא טמא, משמע שנתעלמה ממנו טומאה. ולפי שאינו חייב עליה אלא א״כ ידע בתחלה שנטמא ואח״כ נעלמה ממנו, משום הכי קרי לה ידיעות:
+<b>נעלם ממנו הקודש.</b> או המקדש, ואכל קודש או נכנס למקדש, וזכור לטומאה. הרי שתים אחרות דלא כתיבי:
+<b>נעלם ממנו זה וזה.</b> אינו ממנין הידיעות. אלא הא קמשמע לן דאע״ג דבשעת אכילת קודש או כניסת מקדש אינו זכור לא לטומאה ולא לקודש, חייב קרבן עולה ויורד:
+
+Mishnah 2
+
+<b>אחד הנכנס לעזרה.</b> ראשונה:
+<b>ואחד הנכנס לתוספת.</b> שהוסיפו עליה אחרי כן:
+<b>שאין מוסיפין וכו׳</b> לפיכך היא קדושה כראשונה:
+<b>אלא במלך.</b> דאמר קרא (שמות כ״ח) ככל אשר אני מראה אותך את תבנית המשכן ואת תבנית כל כליו וכן תעשו, קרא יתירא הוא למדרש לדורות. ובימי משה הוא מלך ונביא ואחיו כהן גדול והיו שם אורים ותומים ושבעים זקנים, אף לדורות כן:
+<b>ובשתי תודות.</b> בשני לחמי תודה. והיו נושאים אותן בהיקף סביב עד סוף הגבול שמקדשים, ושם אוכלים האחת ושורפים השניה, ועל פי נביא נאכלת ועל פי נביא נשרפת. והיינו דתנן הפנימית נאכלת והחיצונה נשרפת. ומנחמיה בן חכליה גמר, דכתיב ביה (נחמיה י״ב:ל״א) ואעמידה שתי תודות גדולות:
+<b>ובשיר.</b> השיר שהיו אומרים ארוממך ה׳ כי דליתני (תהילים ל׳:ב׳). ובית שני אע״פ שלא היה שם לא מלך ולא אורים ותומים, הקדושה שקידש שלמה הבית בראשונה קדשה לשעתה וקדשה לעתיד לבא. ועבודה דנחמיה בן חכליה לזכר בעלמא הוה:
+
+Mishnah 3
+
+<b>נטמא בעזרה.</b> וידע שנטמא והשתחוה בהעלם זה כלפי פנים, אע״פ שלא שהה. או השתחוה כלפי חוץ, והוא דשהה כדי השתחואה. ושיעור השתחויה היא כדי שיקרא אדם פסוק זה בישוב, ויכרעו אפים ארצה על הרצפה וישתחוו להודות לה׳ כי טוב כי לעולם חסדו. והוא פסוק בדברי הימים (ב׳ ז׳):
+<b>או שבא לו בארוכה.</b> שיצא לו דרך ארוכה שיש קצרה ממנו לצאת, ואפילו לא שהה תחלה, חייב:
+<b>ובקצרה פטור.</b> היכא דלא השתחוה ולא שהה, ויצא לו דרך קצרה, פטור:
+<b>זו היא מצות עשה שבמקדש.</b> דיש כאן וישלחו מן המחנה כל טמא:
+<b>שאין חייבין עליה בית דין, פר העלם דבר.</b> שאם שגגו וטעו בהוראה זו, והורו לו שיצא בארוכה, אין מביאין על שגגת הוראה זו פר העלם דבר של צבור:
+
+Mishnah 4
+
+<b>ואיזו הוא מצות עשה שבנדה.</b> שדומה לזו שבמקדש, שאירע לו הטומאה משבא בהיתר לידי כניסה אם שגגו ב״ד בהוראה זו חייבים עליה פר העלם דבר:
+<b>היה משמש עם הטהורה.</b> שנכנס בהיתר ואמרה לו נטמאתי עכשיו, ופירש מיד בקושי האבר, חייב. אלא יעמוד בלא דישה עד שימות האבר ויפרוש בלא קושי. וזהו העשה שבנדה:
+
+Mishnah 5
+
+<b>ר׳ אליעזר אומר השרץ ונעלם.</b> דאמר קרא (ויקרא ה׳:ב׳) או בנבלת שרץ טמא ונעלם ממנו, וקרא יתירה הוא, דהא לעיל כתיב או נפש אשר תגע בכל דבר טמא, ושרץ בכלל דבר טמא הוא, אלא ללמדך שאם ידע שנטמא ודאי ואינו יודע אם בשרץ אם בנבילה אינו חייב קרבן אם אכל קודש עד שתהיה לו ידיעה בתחלה אם בשרץ נטמא או בנבילה נטמא. ור״ע סבר, דכיון דידע ודאי שנטמא אע״ג דלא אתברירא ליה הטומאה שנטמא אם בשרץ או בנבלה, חייב. ותרווייהו פטרי על העלם מקדש. ור׳ ישמעאל מחייב. והלכה כרבי ישמעאל:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>שבועות שתים.</b> שאוכל ושלא אוכל. הם השתים המפורשות, דכתיב (ויקרא ה׳:ד׳) להרע או להיטיב, דמשמע להבא. לא אוכל, להרע. אוכל, להיטיב:
+<b>שאכלתי ושלא אכלתי.</b> הם השתים הנוספות ממדרש חכמים:
+<b>מדבר ומביא קרבן.</b> בשביל בטול דבורו. וכיון דמשום בטול דבורו הוא, אף זה בטול דבורו הוא. שהאומר לא אוכל, דעתו לאסור עצמו בכל שהוא:
+<b>שבועה שלא אוכל ואכל ושתה.</b> אע״ג דשתייה בכלל אכילה אינו חייב אלא אחת, דהוי ליה כאוכל וחוזר ואוכל בהעלם אחד:
+<b>שלא אוכל ושלא אשתה.</b> הוו להו שתי שבועות. ואע״ג דמכי אמר לא אוכל אתסר ליה בשתיה, דשתיה בכלל אכילה, וכי הדר ואמר תו לא אשתה הוה לן למימר דאין שבועה חלה על שבועה, שאני הכא, כיון דאמר ברישא לא אוכל והדר אמר לא אשתה גלי דעתיה דהך אכילה דאמר ברישא אכילה גרידתא היא:
+
+Mishnah 2
+
+<b>חייב על כל אחת ואחת.</b> מדקאמר פת ופת על כל מין ומין, שמע מינה לחלק. דאי לאסור עליו מינים הללו ותו לא, הוה ליה למימר פת חטים וכן של שעורים וכן של כוסמין:
+
+Mishnah 3
+
+<b>שבועה שלא אשתה יין ושמן ודבש.</b> בגמרא מוקי לה כגון שהיה חברו מסרב בו ואומר לו בא ושתה עמי יין ושמן ודבש. היה לו לומר שבועה שלא אשתה עמך ותו לא, דכי אשתבע, אמאי דמסרב בו אשתבע, יין ושמן ודבש למה לי, שמע מינה לחלק:
+
+Mishnah 4
+
+<b>ואכל נבילות חייב.</b> דראויין לאכילה הן אי לאו דרחמנא אסרינהו:
+<b>ר׳ שמעון פוטר.</b> דמושבע ועומד הוא עליהם. ופלוגתא דר׳ שמעון ותנא קמא בכולל דברים המותרים עם דברים האסורים, כגון באומר שבועה שלא אוכל שחוטות וטריפות. ת״ק סבר מגו דחיילא שבועה אשחוטות חיילא נמי אטריפות. דאיסור חל על איסור באיסור כולל. ור׳ שמעון סבר אין איסור חל על איסור באיסור כולל. ואין הלכה כר׳ שמעון:
+<b>אשתו אסורה.</b> שהרי אכל אוכלים. ואפילו לר׳ שמעון. דטעמא דפטור בקמייתא לאו משום דלאו בני אכילה נינהו, אלא שאין שבועה חלה על דבר איסור:
+
+Mishnah 5
+
+<b>ואחד דברים של אחרים.</b> כדמפרש שאתן לפלוני:
+<b>שאין בהן ממש.</b> תרי גווני משמע, כגון שינה, ומשמע שאין בהם הנאה כגון שאזרוק צרור לים:
+<b>מריבוי הכתוב.</b> לכל אשר יבטא האדם. ופלוגתא דר׳ עקיבא ור׳ ישמעאל, דר״ע דריש בכל התורה רבויי ומעוטי, ורבי ישמעאל דריש כללי ופרטי. ר״ע דריש או נפש כי תשבע ריבה, להרע או להיטיב מיעט, לכל אשר יבטא חזר וריבה ריבה. ומיעט וריבה, ריבה הכל. מאי ריבה, ריבה כל מילי לשעבר כלהבא. ומאי מיעט, מיעט דבר מצוה. ור׳ ישמעאל דריש, או נפש כי תשבע כלל, להרע או להטיב פרט, לכל אשר יבטא חזר וכלל. כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש להבא, אף כל להבא. והלכה כר״ע:
+
+Mishnah 6
+
+<b>נשבע לבטל את המצוה וכו׳ פטור, משום שבועת ביטוי.</b> אבל לוקה הוא משום שבועת שוא:
+<b>שהיה בדין שיהיה חייב כדברי רבי יהודה בן בתירא.</b> כלומר שאילו לדברי ר׳ יהודה בן בתירא הוא חייב משום שבועת ביטוי, שהיה ר׳ יהודה בן בתירא אומר מה אם הרשות וכו׳:
+<b>שלא עשה בה לאו כהן.</b> וקרא כתיב להרע או להטיב, דמשמע דבר שיש בו הן ולאו. ואין הלכה כר׳ יהודה בן בתירא:
+
+Mishnah 7
+
+<b>שבועה שלא אוכל ככר זו שבועה שלא אוכלנה.</b> טעמא דאמר שלא אוכל והדר אמר שלא אוכלנה הוא דאינו חייב אלא אחת, שאין שבועה חלה על שבועה. אבל אמר תחלה שלא אוכלנה והדר אמר שלא אוכל ואכלה כולה חייב שתים, דכי אמר שלא אוכלנה אינו חייב עד שיאכל כולה וכי הדר אמר שלא אוכל כיון שאכל ממנה כזית חייב, הלכך השבועה האחרונה חיילא, ומחייב כי אכיל מינה כזית, וכי הדר אכל כולה מחייב משום שבועה ראשונה:
+<b>שבועה שלא אוכלנה שבועה שלא אוכלנה.</b> אע״ג דמשבועה שלא אוכלנה שניה שמעינן דאין שבועה חלה על שבועה, תנא לן שבועה שלישית לאשמועינן דחיובא הוא דליכא אשבועות בתרייתא, הא שבועות הן ולא יצאו לבטלה, ואם ימצאו מקום יחולו, שאם נשאל לחכם על הראשונה עלתה שניה תחתיה ונאסר בדבר משום שבועה שניה, וכן אם נשאל על השתים חלה השלישית. לפי שהחכם עוקר הנדר מעיקרו והוי כמי שלא נדר וחלה השניה למפרע, שהרי הראשונה כמי שאינה הואיל ונשאל עליה, וכן כשנשאל על השתים הרי כאילו אינם וחלה השלישית למפרע:
+
+Mishnah 8
+
+<b>אם לא ראיתי גמל פורח באויר.</b> כלומר יאסרו כל פירות שבעולם עלי אם לא ראיתי וכו׳:
+<b>נחש כקורת בית הבד.</b> כתבנית קורת בית הבד וצורתה. דאילו כעובי קורת בית הבד לא הוי שבועת שוא, דאיכא טובא:
+<b>שבועה שלא נעידך.</b> ביטול מצוה היא, דהא חייב להעיד שנאמר (ויקרא ה׳:א׳) אם לא יגיד ונשא עונו:
+
+Mishnah 9
+
+<b>אכלה עבר על שבועת שוא.</b> הכי קאמר, אכלה, עבר על שבועת שוא לחודא. לא אכלה, עבר אף אשבועת ביטוי. דמכי נשבע שאוכל ככר זו חייב לאכלה, וכי הדר נשבע שלא יאכלנה הרי נשבע לבטל את המצוה, ולוקה משום שבועת שוא בין יאכל בין לא יאכל, ואי לא אכיל לה חייב שתים, משום שבועת שוא ואף משום שבועת ביטוי:
+
+Mishnah 10
+
+<b>באנשים ובנשים.</b> איידי דבעי למתני שבועת העדות נוהגת באנשים ולא בנשים כו׳ תנא בשבועת ביטוי שנוהגת בכל אלו:
+<b>ברחוקים ובקרובים.</b> כגון שאתן לפלוני. בין רחוק בין קרוב:
+<b>בכשרים ובפסולים.</b> בכשר לעדות ופסול:
+<b>מפי עצמו.</b> שהוציא הוא שבועה מפיו. אבל אם השביעוהו אחרים אכלת ולא אכלת, ואמר לא אכלתי ואכל או להיפך. פטור אם לא ענה אמן. ואם ענה אמן אחר שהשביעו חבירו, הוי כנשבע מפי עצמו וחייב:
+
+Mishnah 11
+
+<b>שבועת שוא כו׳ ברחוקים ובקרובים.</b> נשבע על איש שהוא אשה, בין רחוק בין קרוב:
+<b>אחת זו ואחת זו.</b> אחת שבועת שוא ואחת שבועת ביטוי, מושבע מפי אחרים חייב בדעני אמן:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>שבועת העדות נוהגת באנשים ולא בנשים.</b> דכתיב (ויקרא ה) והוא עד, בראוי להעיד הכתוב מדבר, ואשה אינה ראויה להעיד, דכתיב (דברים י״ט:י״ז) ועמדו שני האנשים, אנשים ולא נשים. וההוא קרא בעדים הוא דכתיב, נאמר כאן שנים ונאמר להלן שנים, על פי שנים עדים (שם י״ז]:
+<b>ולא בקרובים.</b> דפסולי עדות נינהו, דכתיב (שם כ״ד) לא יומתו אבות על בנים, בעדות בנים. והוא הדין לשאר קרובים:
+<b>ולא בפסולים.</b> כגון חייבי מיתות וחייבי מלקיות וגזלן. דאיקרו רשעים, והתורה אמרה אל תשת רשע עד:
+<b>ואינה נוהגת אלא בראויין להעיד.</b> לאפוקי מלך שאינו מעיד, והפסולים לעדות מדרבנן כגון משחקי בקוביא ומפריחי יונה:
+<b>בפני ב״ד ושלא בפני ב״ד מפי עצמו.</b> אם מפי עצמו נשבע שבועה שאיני יודע לך עדות, חייב, בין נשבע בפני ב״ד בין שלא בפני ב״ד:
+<b>ומפי אחרים.</b> כגון משביע אני עליכם שתבואו ותעידוני, ואמרו לו אין אנו יודעים לך עדות:
+<b>אינם חייבין עד שיכפרו בב״ד.</b> דכתיב (ויקרא ה׳:א׳) אם לא יגיד ונשא עונו, במקום שאילו היה מגיד היה מועיל. וקרא במושבע מפי אחרים כתיב. ואין הלכה כר׳ מאיר:
+
+Mishnah 2
+
+<b>וחייבין.</b> קרבן עולה ויורד:
+<b>על זדון השבועה.</b> שהרי לא נאמר בה ונעלם:
+<b>ועל שגגתה עם זדון העדות.</b> שיודעים ששבועה זו אסורה אבל אין יודעים שחייבים עליה קרבן:
+<b>ואין חייבים על שגגתה.</b> אם שוגגים הם לגמרי, כסבורים שאין יודעין לו עדות ואח״כ נזכרו. שהרי הן אנוסים ולא קרינן בהו ונשבע על שקר:
+
+Mishnah 3
+
+<b>ובאו לב״ד והודו פטורים.</b> ואפילו כפרו חוץ לבית דין על כל שבועה. שאין כפירה חוץ לב״ד חשובה כפירה:
+<b>כפרו בב״ד חייבין על כל אחת ואחת.</b> דאמר קרא (ויקרא ה׳:ה׳) והיה כי יאשם לאחת מאלה, לחייב על כל אחת ואחת:
+<b>מה טעם.</b> אין חייבים אלא אחת אפילו שתקו וכפרו לבסוף, ולא אמרינן כפירה קיימא אכולהו לחייבם על כל אחת ואחת:
+<b>הואיל.</b> ואילו כפרו בב״ד בפעם ראשונה שוב לא היו יכולין לחזור ולהודות, שכבר הגידו שאינם יודעים לו שום עדות ושוב אין חוזרים ומגידים. הלכך אע״ג דלא כפרו אלא לבסוף, כל השבועות היו לבטלה חוץ מן הראשונה. דאם מה ששתקו בראשונה כפירה היא, שוב אינם ראויים להשביען, ואם אינה כפירה הרי מושבעין ועומדין, ומה זו שבועה על שבועה. על כרחך כי כתיב לאחת לחייב על כל אחת ואחת, אשבועת חוץ לבית דין וכפרו בב״ד כתיב, דשבועות חוץ לבית דין שהיה משביען שיבואו לבית דין ויעידו לא יצאו לבטלה, וראויות לחלק שאם כפרו שם בראשונה היה ראוי לחזור ולהשביען:
+
+Mishnah 4
+
+<b>כפרו שניהם כאחד.</b> בתוך כדי דיבור:
+<b>בזה אחר זה.</b> שהיה בין זה לזה יותר מכדי דיבור:
+<b>הראשון חייב.</b> אבל השני פטור, שכיון שכפר הראשון שוב אין השני ראוי להעיד, שהוא יחידי:
+<b>שתיהן חייבות.</b> בגמרא פריך, ראשונה אמאי חייבת הא קיימא כת שניה, ומה הפסידוהו הראשונים בכפירתם. ומשני, דמתניתין איירי כגון שהיו העדים של כת שניה קרובים בנשותיהן, שלא היו כשרים להעיד כשכפרה כת ראשונה, ונשותיהן גוססות. מהו דתימא כיון דקיי״ל רוב גוססים למיתה הוו להו כאילו מתו ותפטר כת ראשונה דהא קיימא שניה, קמ״ל השתא מיהא לא שכוב ונמצא שלא היה שם בשעת כפירה אלא כת ראשונה בלבד, ולפיכך חייבין:
+
+Mishnah 5
+
+<b>תשומת יד.</b> הלואה. ששם בידו ממון:
+<b>ואבידה.</b> שמצא אבידתי:
+<b>חטין ושעורין וכוסמין.</b> רישא אשמועינן מין אחד ותביעות חלוקות. וסיפא אשמועינן תביעה אחת כולם פקדון, ומינין חלוקים:
+
+Mishnah 6
+
+<b>נזק וחצי נזק.</b> בחצי נזק צרורות דממונא הוא ולא קנסא. דאמרינן בעדות של קנס אין חייבין:
+<b>תשלומי כפל ותשלומי ארבעה וחמשה.</b> משום קרנא:
+<b>ושאנס איש פלוני ופיתה את בתי.</b> משום בושת ופגם דממונא הוא:
+<b>ושהכני בני.</b> הכאה שאין בה חבורה שאינו חייב עליה מיתה. וכיון דליכא מיתה איכא ממון:
+<b>ושחבל בי חברי ביוה״כ.</b> ונקט לה, דאע״ג דענוש כרת חייב ממון:
+
+Mishnah 7
+
+<b>שאני כהן.</b> פטורין, שאין העדים חייבין אלא כשכפרו בדבר שיש בו תביעות ממון:
+<b>שאנס איש פלוני או פיתה בתו של פלוני.</b> ובתו דקתני, אאיש פלוני כהן דלעיל קאי, [דתנא לעיל מיניה שאיש פלוני כהן או לוי ואינו בן גרושה, ועליה קאי] או שהשביען שאנס איש פלוני את בתו של אותו פלוני דאיירי ביה עד השתא. פטורים, דבעינן שישמעו מפי התובע. ובגמרא מוקי לה בבא בהרשאה. ואי תביעת ממון אחר הוי, היו חייבים. ואשמועינן דאין נחשב המורשה בעל דין בזה כשאר ממון, דכיון דממון שהוא שואל לא מטא לידיה מעולם, לא מצי למכתב הרשאה עליה:
+<b>ושחבל בי בני.</b> חבלה היא חבורה. פטורין, שאם העידוהו היה מתחייב מיתה ולא ממון:
+<b>ושחבל בי חברי ושהדליק את גדישי בשבת.</b> דתרוייהו חיוב מיתה נינהו ופטורים מן הממון:
+
+Mishnah 8
+
+<b>שאמר איש פלוני ליתן לי וכו׳ פטורים.</b> דכתיב בשבועת העדות תחטא, וכתיב בשבועת הפקדון תחטא, מה שבועת הפקדון על תביעת ממון שיש לו על חבירו, אף שבועת העדות צריך שתהיה על תביעת ממון שיש לו עליו, וזה שטוען שאמר איש פלוני ליתן לי מאתים זוז אינה תביעת ממון שיש לו על חברו, שאפילו הוא כדבריו שאמר לו חברו שיתן לו מאתים זוז אין חברו חייב בו כלום בשביל אמירה זו:
+
+Mishnah 9
+
+<b>מפני שקדמה שבועה לעדות.</b> ורחמנא אמר (ויקרא ה׳:א׳) ושמעה קול אלה והוא עד או ראה או ידע, שקדמה העדות לשבועה ולא שקדמה שבועה לעדות:
+
+Mishnah 10
+
+<b>אם יודעים אתם לי עדות וכו׳ פטורין.</b> דכתיב והוא עד, עד שייחד את עדיו:
+
+Mishnah 11
+
+<b>והם יודעים לו עדות עד מפי עד וכו׳ פטורים.</b> שאם העידוהו לא היתה עדותן מועלת לו כלום:
+
+Mishnah 12
+
+<b>עד שישמעו מפי התובע.</b> דכתיב (שם) אם לוא יגיד, מלא בוי״ו ואל״ף. למדרש הכי, אם לו לא יגיד, כלומר לתובע, ונשא עונו, הא אם לאחר לא יגיד פטור:
+
+Mishnah 13
+
+<b>מצוה אני עליכם וכו׳</b> והוא שיאמר מצוה אני עליכם בשבועה, אוסרכם אני בשבועה:
+<b>המקלל בכולם.</b> מברך את השם באחד מהם:
+<b>ר׳ מאיר מחייב.</b> סקילה:
+<b>וחכמים פוטרין.</b> דעל שם המיוחד דוקא בסקילה, דכתיב (ויקרא כ״ד:ט״ז) בנקבו, שם יומת. ועל הכינויים באזהרה דאלהים לא תקלל (שמות כ״ב). ובשבועת העדות מודים חכמים לר״מ דחייב על הכינויים כמו שחייב על השם המיוחד. דבשבועת [עדות] כתיב (ויקרא ה׳:א׳) ושמעה קול אלה:
+<b>המקלל עצמו.</b> דכתיב (דברים ד׳:ט׳) השמר לך ושמור נפשך מאד, וכל השמר פן ואל אינו אלא לא תעשה:
+<b>והמקלל חבירו.</b> דכתיב (ויקרא י״ט:י״ד) לא תקלל חרש, אפילו חרש שאינו שומע ולא קפיד אקללתו לא תקלל, וכל שכן שאר כל אדם דשמע וקפיד:
+<b>יככה אלהים וכן יככה אלהים.</b> אם אמר לעדים יככה אלהים אם לא תעידוני. או ששמע אחד שקורא בקללות שבתורה יככה אלהים, ואמר הוא לעדים וכן יככה אלהים אם לא תעידוני. או שאמר אל יככה אלהים אם תעידוני. או יברכך ה׳ אם תעידוני. וייטיב לך אלהים אם תעידוני. בכל אלו ר״מ מחייב, דמכלל לאו אתה שומע הן, אל יככה אלהים אם תעידוני, הא אם לא תעידוני יככה. וכן יברכך אלהים אם תעידוני, הא אם לא תעידוני יקללך. ובכל אלו אין הלכה כר״מ:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>שבועת הפקדון.</b> באנשים ובנשים. איידי דתנא בשבועת העדות באנשים ולא בנשים, תנא נמי הכא לכולהו:
+<b>בקרובים.</b> שבעל הפקדון קרוב לזה שהפקדון אצלו:
+<b>בפני בית דין ושלא בפני ב״ד.</b> אם מפי עצמו נשבע, שהוציא שבועה מפיו או שענה אמן אחר השבועה ואח״כ הודה, חייב קרבן. דכתיב (ויקרא ה׳:כ״א) וכיחש בעמיתו, כל דהו:
+<b>ומפי אחרים.</b> ולא ענה אמן. כגון משביע אני עליך שתחזיר לי פקדוני, ואמר אין לך בידי כלום, אינו חייב עד שיכפור בב״ד:
+<b>וחכמים אומרים וכו׳</b> והלכה כחכמים:
+<b>וחייב על זדון השבועה.</b> דלא כתיב בה ונעלם. זדון השבועה, שזכור על הפקדון ויודע שמתחייב על כפירתו קרבן:
+<b>ועל שגגתה עם זדון הפקדון.</b> שאינו יודע שחייב בשבועה זו קרבן, אבל זכור הוא שהפקדון אצלו:
+<b>בכסף שקלים.</b> הקנוי בשני סלעים. דהכי כתיב גבי איל אשם (ויקרא ה׳:ט״ו), בערכך כסף שקלים:
+
+Mishnah 2
+
+<b>מפני שיכול לחזור ולהודות.</b> אחר כפירה. נמצא שבכל שבועה הוא כופר ממון:
+
+Mishnah 3
+
+<b>שבועה באחרונה.</b> אין לך בידי, ולא לך ולא לך בשבועה. והשתא קיימא שבועה אכולהו. ואין הלכה לא כרבי אליעזר ולא כר׳ שמעון:
+<b>אפילו אמר חטה ושעורה וכוסמת.</b> דסבר ר׳ מאיר הטוען את חבירו חטה, מין חטה קאמר. וכן שעורה, וכן כוסמת, דכתיב (שמות ט׳:ל״ב) והחטה והכוסמת. והוי כאילו טענו חטין ושעורין וכוסמין. ורבנן סברי, גרגיר אחד של חטה ושל שעורה ושל כוסמת קאמר. ואין הלכה כרבי מאיר:
+
+Mishnah 4
+
+<b>שאינו משלם קנס על פי עצמו.</b> וכיון דכי אודי לא מחייב, כי כפר נמי לאו ממונא כפר ליה:
+<b>אבל משלם בושת ופגם.</b> הלכך ממונא כפר. ופלוגתא דרבנן ור׳ שמעון, דר׳ שמעון סבר כי אמר ליה אנסת או פיתית את בתי, קנסא קתבע מיניה שדמיו קצובין חמשים כסף, ולא קא תבע מיניה בושת ופגם שאין דמיו קצובים, דלא שביק אינש מידי דקייץ ותבע מידי דלא קייץ, הלכך קנסא כפר ליה ופטור. ורבנן סברי, בושת ופגם קא תבע ליה, דלא שביק איניש מידי דכי מודה ביה לא מפטר ותבע מידי דכי מודה ביה מפטר, הלכך כי כפר ליה, ממונא כפר ליה וחייב. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>המית שורך את עבדי.</b> קנסא הוא, דמשלם שלשים סלעים אפילו אינו שוה אלא דינר:
+<b>אמר לו עבדו הפלת את שיני.</b> קנסא הוא שיוציא עבדו לחירות בשביל אחד מאבריו:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שבועת הדיינין.</b> השבועה שהדיינים משביעים ע״י הודאה במקצת הטענה, צריך שלא תהא הטענה פחות משתי מעות כסף, שהוא שליש דינר, שהדינר שש מעות והוא משקל צ״ו שעורות בינוניות, נמצאו שתי מעות משקל שלשים ושתים שעורות:
+<b>וההודאה.</b> שמחייבתו לישבע, לא תהא פחות משוה פרוטה. שאם היה מה שכפר לו פחות משתי כסף, או מה שהודה פחות משוה פרוטה, אינו חייב שבועה דאורייתא. אבל משביעין אותו שבועת היסת מדברי סופרים. והמחוייב שבועה דאורייתא נקיט חפצא בידיה כגון ספר תורה או תפילין כשנשבע. והמחוייב שבועת היסת לא נקיט הנשבע חפצא בידיה, אלא חזן הכנסת או המשביעו נקיט. חפצא בידיה בשעה שחבירו נשבע לו. ושלשה מיני שבועות הן דאורייתא, ולא יותר. המודה במקצת הטענה, ומי שעד אחד מעיד כנגדו שהוא נשבע להכחיש העד, ושבועת השומרים. וכל שאר שבועות הנזכרים במשנה, הם בתקנת חכמים והם כעין של תורה בנקיטת חפץ. ואין הפרש בין שבועה דאורייתא לשבועות הנזכרות במשנה, אלא שהמחוייב שבועה דאורייתא ולא רצה לישבע, ב״ד יורדין לנכסיו ונפרעים ממנו משלם. והמחוייב שבועה מדבריהם בתקנת חכמים ולא רצה לישבע, משמתין אותו עד שיפרע או עד שישבע. ואם עמד בנדויו שלשים יום ולא רצה לישבע ולא לשלם, מכין אותו מכת מרדות ומתירין לו נדויו והולך לו, ואין יורדין לנכסיו:
+<b>אין לך בידי אלא פרוטה פטור.</b> שאין ההודאה ממין הטענה, שזה טענו כסף וזה הודה לו נחושת. ודוקא שלא טענו אלא משקל שתי מעות כסף או יותר, אבל אם טענו מטבע כסף, הרי הודה לו במטבע:
+<b>שתי כסף ופרוטה.</b> קא סבר טענו חטים ושעורים והודה לו על אחת מהן חייב:
+<b>מפני שהוא כמשיב אבידה.</b> שהוא פטור משבועה, כדתנן [גיטין דף מ״ח] המוצא מציאה לא ישבע מפני תקון העולם. ודוקא כשאין הבן טוען ודאי מנה לאבא בידך, אלא שמא. אבל טענו ודאי, ואמר הוא לא היה לו אצלו אלא חמשים, חייב שבועה דאורייתא, דאין זה משיב אבידה:
+
+Mishnah 2
+
+<b>מנה לי בידך ואמר לו הן.</b> בפני עדים. וכגון שאמר אתם עדי, דשוב אינו יכול לטעון משטה הייתי בך:
+<b>פטור.</b> משבועה דאורייתא. אבל משביעין אותו היסת:
+<b>אין לך בידי.</b> לא היו דברים מעולם:
+<b>חייב.</b> לשלם. ואינו נאמן בשבועה, שהרי הוחזק כפרן. והוא שכפר בבית דין, אבל שלא בב״ד לא הוחזק כפרן:
+
+Mishnah 3
+
+<b>אלא ליטרא כסף פטור.</b> שאין כאן הודאה ממין הטענה:
+<b>לתך.</b> חצי כור. ט״ו סאין:
+<b>כדי שמן.</b> כדים מלאים שמן:
+<b>והודה לו בקנקנים.</b> כדים רקים בלא שמן:
+<b>הואיל והודה במקצת הטענה.</b> דהוה ליה כמו טענו חטין ושעורין והודה לו באחד מהן. והלכה כאדמון, אבל אין הלכה כרבן גמליאל דמחייב בטענו חטין והודה לו בשעורים:
+<b>פטור.</b> משבועה דאורייתא, לא על הקרקעות ולא על הכלים. שאין הודאת קרקעות מביאתו לידי שבועה, שאין דין שבועה בקרקעות:
+<b>הודה במקצת כלים.</b> דאיכא הודאה וכפירה בלאו קרקעות.
+<b>חייב.</b> לישבע אף על הקרקעות על ידי גלגול שבועה:
+<b>זוקקין.</b> גוררין:
+
+Mishnah 4
+
+<b>אין נשבעין על טענת חרש.</b> כגון שטוענו חרש ברמיזה. דחרש שאמרו חכמים בכל מקום, אינו שומע ואינו מדבר:
+<b>וטענת קטן.</b> כגון שטוענו קטן. דאמר קרא כי יתן איש אל רעהו, ואין בנתינת קטן כלום. [והחרש] והשוטה כקטן הוא. ודוקא שבועה דאורייתא הוא שאין נשבעין על טענת קטן, אבל שבועת היסת חייבין לישבע על טענתו:
+<b>אבל נשבעין לקטן ולהקדש.</b> הבא ליפרע מנכסי קטן, לא יפרע אלא בשבועה. וכן המקדיש נכסיו ויצא עליו שטר חוב ובא בעל חוב ליפרע מן הנכסים של הקדש, צריך שבועה:
+
+Mishnah 5
+
+<b>העבדים והשטרות והקרקעות וכו׳</b> דכתיב (שמות כ״ב) על כל דבר פשע, כלל. על שור על חמור על שה על שלמה, פרט. על כל אבידה, חזר וכלל. כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש דבר המיטלטל וגופו ממון, אף כל דבר המיטלטל וגופו ממון, יצאו קרקעות שאינן מיטלטלין, יצאו עבדים שהוקשו לקרקעות, יצאו שטרות שאע״פ שהם מיטלטלין אין גופן ממון. שכל אלו אין נשבעין עליהן. והקדש אין נשבעין עליו דכתיב (שם) כי יתן איש אל רעהו, ולא של הקדש:
+<b>אין בהן תשלומי כפל.</b> דבהני דוקא דמרבינן כעין הפרט דכתיב באותה הפרשה ישלם שנים:
+<b>ולא תשלומי ארבעה וחמשה.</b> דכל היכא דליכא כפל אינו משלם ארבעה וחמשה, דכיון דליכא כפל הוו להו תשלומי שלשה וארבעה, ותשלומי ארבעה וחמשה אמר רחמנא ולא תשלומי שלשה וארבעה:
+<b>שומר חנם אינו נשבע.</b> שומר חנם אין לו עליו אלא שבועה, דכתיב (שם) ונקרב בעל הבית אל האלהים אם לא שלח ידו, ואותה הפרשה בשומר חנם נאמרה. ועל העבדים ועל הקרקעות ועל השטרות אינו נשבע, דילפינן לה מדכתיב כי יתן איש אל רעהו, כלל. כסף או כלים, פרט. לשמור, חזר וכלל. כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש דבר המיטלטל וגופו ממון, אף כל וכו׳, יצאו קרקעות דלאו מטלטלים וכו׳. וכל הני דאמרינן בהו אינו נשבע, דוקא שבועה דאורייתא, אבל שבועת היסת לעולם חייבין לישבע:
+<b>נושא שכר אינו משלם.</b> גניבה ואבידה הכתוב בו לחיוב, דכתיב (שם) אם גנוב יגנב מעמו ישלם לבעליו. ועבדים וקרקעות ושטרות אינו משלם, דכתיב בשומר שכר (שם) כי יתן איש אל רעהו, כלל. חמור או שור או שה וכל בהמה, פרט. לשמור, חזר וכלל וכו׳, כדאמרינן לעיל. רעהו כתיב בשומר חנם ובשומר שכר, דמשמע רעהו ולא הקדש. ושואל ושוכר לא הוזכרו כאן למעוטי בהו עבדים וקרקעות ושטרות והקדשות, דלא שייך שאלה בקרקעות, ולא בשטרות על הרוב, וכל שכן שכירות שאינו שייך בשטרות, וכן לא שייך שאלה ושכירות בהקדש שאסור להשאיל ולהשכיר ההקדשות:
+
+Mishnah 6
+
+<b>רבי מאיר אומר יש דברים שהם כקרקע.</b> ענבים העומדות ליבצר הוא דאיכא בין חכמים לרבי מאיר, דרבי מאיר סבר ענבים העומדות ליבצר כבצורות דמיין, וחכמים סברי לאו כבצורות דמיין. והלכה כחכמים. ודוקא בדין שומרים, אבל גבי מקח וממכר ואונאה ומודה במקצת הטענה, בכל הני קיי״ל דדבר העומד ליבצר כבצור דמי. וכן הלכה:
+<b>עד הזיז.</b> קורה של עליה הבולטת מתוך הבית. וכללא דמלתא, לעולם אינו חייב שבועה דאורייתא עד שיטעננו דבר שבמדה או שבמשקל או שבמנין, ויודה לו במקצת המדה או במקצת המשקל או מקצת מנין:
+
+Mishnah 7
+
+<b>המלוה את חבירו על המשכון.</b> נעשה עליו שומר שכר, לא שנא משכנו בשעת הלואתו, לא שנא משכנו שלא בשעת הלואתו. ואם אבד או נגנב והיה המשכון כנגד החוב, יצא משכונו בחובו ואין להם זה על זה כלום. ואם החוב יתר על המשכון, משלם לוה למלוה מה שהיה החוב יותר. ואם המשכון יותר על החוב, משלם מלוה ללוה. ואם נאבד באונס ששומר שכר פטור, גם המלוה פטור, ונשבע שבאונס נאבד וגובה חובו כולו:
+<b>שקל.</b> חצי סלע:
+<b>לא כי.</b> לא כן היה:
+<b>אלא סלע הלויתני עליו ושלשה דינרים היה שוה חייב.</b> שהרי הוא הודה במקצת הטענה, שהסלע שוה ארבעה דינרין. וכיון שהלוה חייב לישבע כמה היה שוה המשכון שלו, והמלוה חייב לישבע על המשכון שאינו ברשותו ואע״פ שמשלם דמיו משום דחיישינן שמא עיניו נתן בו, ב״ד משביעין את המלוה תחלה שאין המשכון ברשותו, ואח״כ משביעין את הלוה כמה היה שוה. שמא ישבע הלוה תחלה ולא דקדק בשומא ויוציא המלוה את המשכון ויפסלנו לעדות ולשבועה. והא דתנינן בסיפא מי נשבע, מי נשבע תחלה קאמר:
+<b>מי שהפקדון אצלו.</b> המלוה שהיה המשכון אצלו נשבע שאין המשכון ברשותו:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כל הנשבעין.</b> נשבעין ולא משלמין. לא תקנה תורה לתובע לישבע וליטול, אלא לנתבע שישבע ולא ישלם, דכתיב (שמות כ״ב:י׳) ולקח בעליו ולא ישלם, מי שעליו לשלם הוא נשבע:
+<b>ואלו נשבעין ונוטלין.</b> שתקנו להם חכמים לישבע וליטול. וכולהו מפרש להו לקמן במתניתין:
+<b>השכיר.</b> תקנו לו חכמים לישבע וליטול, מפני שבעל הבית טרוד בפועליו ואינו נזכר. והני מילי כשתובעו בזמנו, שכיר יום זמנו כל הלילה שאחריו, ושכיר לילה זמנו כל היום שלאחריו. אבל תבעו לאחר זמנו, בעל הבית נשבע היסת שפרעו ונפטר. ואם שכרו שלא בעדים, נמי אין השכיר נשבע ונוטל, דמתוך שיכול לומר לו לא שכרתיך מעולם, יכול לומר לו נמי שכרתיך ונתתי לך שכרך:
+<b>הוא אומר נתתי.</b> אבל אמר לו שנים קצצת לי והוא אומר לא קצצתי לך אלא אחד, נשבע בעל הבית שבועת התורה שהוא כדבריו ואינו נותן לו אלא אחד:
+<b>ר׳ יהודה אומר.</b> ואין הלכה כר׳ יהודה לא בשכיר ולא בנגזל ולא בנחבל:
+
+Mishnah 2
+
+<b>למשכנו שלא ברשות.</b> וכגון שראוהו עדים שנכנס לבית חבירו ואין בידו כלום ויצא משם וכלים תחובים לו תחת כנפיו:
+<b>הרי זה נשבע ונוטל.</b> שהרי הדברים מוכיחים, שהעדים מעידים שמשכנו שלא ברשות. והוא דטעין ליה האיך במידי דאמיד ביה, אבל אם טען ליה בכסא דכספא וכי האי גונא במידי דלא אמיד ביה, לאו כל כמיניה לישבע וליטול, אלא ישבע הנתבע ויפטר:
+
+Mishnah 3
+
+<b>הרי זה נשבע ונוטל.</b> ודוקא שהחבלה במקום שאפשר שחבל בעצמו, משום הכי צריך שבועה. אבל במקום שאינו יכול לחבול בעצמו וניכר שאחרים עשו לו, כגון שעלתה לו נשיכה בגבו, ואין שם אחר, שיוכל לומר שמא אחר עשה, נוטל בלא שבועה:
+
+Mishnah 4
+
+<b>ואפילו שבועת שוא.</b> לא מבעיא שבועת עדות ושבועת הפקדון דאית בהו כפירת ממון דהוי רע לשמים ולבריות, אלא אפילו שבועת שוא, דאינו אלא רע לשמים, שכנגדו נשבע ונוטל. ושבועת ביטוי לא קתני, דשבועת ביטוי דלהבא כגון אוכל ולא אוכל, איכא למימר כי אישתבע בקושטא אישתבע, שבדעתו היה לקיימו, ואע״פ שכפאו יצרו ועבר עליה אינו חשוד בכך על השבועה. אבל ביטוי דלשעבר, אבלתי ולא אכלתי, דמי לשבועת שוא, שהרי הוציא שבועת שקר מפיו:
+<b>היה אחד מהן משחק בקוביא.</b> תנא פסולא דאורייתא וקתני פסולא דרבנן:
+<b>מפריחי יונים.</b> אית דמפרשי, אם תקדים יונתך ליונתי אתן לך כך וכך, והיינו שחוק. ואית דמפרשי, שמגדל יונה מלומדת להביא יונים לבית בעליה, ויש בהן גזל מפני דרכי שלום:
+<b>וסוחרי שביעית.</b> עושים סחורה מפירות שביעית, והתורה אמרה לאכלה ולא לסחורה:
+<b>חזרה שבועה למקומה.</b> אית דמפרשי בגמרא, חזרה לסיני, לשבועת הר סיני שהשביע הקב״ה את ישראל לא תגזול, והוא יפרע מן הכופר ממון לחברו, אבל ב״ד אין נזקקין לא לשבועה ולא לפרעון. ואית דמפרשי, חזרה שבועה למחויב לה, על זה שהודה במקצת, וכיון שאינו יכול לישבע שהרי חשוד הוא, ישלם:
+
+Mishnah 5
+
+<b>[שניהן נשבעין ונוטלין מבעל הבית.</b> דאמר ליה חנוני, פועלים לא מהימנו לי בשבועה], את האמנתינהו דלא אמרת לי בסהדי הב להו. וכן פועלים אמרי ליה, חנוני לא מהימן לן בשבועה. וכששניהם נשבעין ונוטלים מבעל הבית, נשבעים זה בפני זה, כי היכי דליכסוף חנוני מפועלים או פועלים מחנוני:
+<b>אלו ואלו באין לידי שבועת שוא.</b> שהרי על כרחך אחד מהן נשבע לשוא ונמצא שם שמים מתחלל. אלא אלו ואלו נוטלין בלא שבועה. ואין הלכה כבן ננס:
+
+Mishnah 6
+
+<b>ונתן לו.</b> והפירות צבורין ומונחים ברה״ר ואין מוחזק בהן לא חנוני ולא בעל הבית:
+<b>ונתתו באנפלי.</b> תיק העשוי למעות:
+<b>ישבע בעל הבית.</b> שבועה כעין של תורה, ויטול. דכיון דחנוני מודה שמכר, והפירות הם חוץ לחנותו, בעה״ב נשבע ונוטל:
+<b>אמר לו נתתים לך.</b> והולכתן לתוך ביתך. ואלו הפירות הצבורין ומונחים שלי הם שנתתי כאן למוכרן, והלה טוען אלו הם הפירות שמכרת לי בדינר. הואיל והלוקח מודה במקח והחנוני כופר שלא מכר את אלו, ישבע החנוני שבועה כעין של תורה ויטול:
+<b>רבי יהודה אומר וכו׳</b> רבי יהודה אסיפא פליג, ואמר דבין בזו בין בזו בעל הבית נשבע ונוטל. דכיון שהפירות הם חוץ לחנות הוי כאילו הפירות הם ביד בעל הבית, וכל שהפירות בידו, ידו על העליונה והוא נשבע ונוטל:
+<b>אמר לשולחני וכו׳</b> אשמעינן תנא פלוגתא דר׳ יהודה ורבנן בין במעות של שולחני בין בפירות של חנוני. דאי אשמעינן פלוגתייהו בחנוני, הוה אמינא בפירות אמרו רבנן דכי אמר לו נתתים לך והולכתן לתוך ביתך ישבע החנוני ויטול, לפי שהחנוני עשוי ליתן פירות קודם שיקח הדינר, אבל בשולחני שאינו עשוי ליתן האיסרין קודם שיקח הדינר, אימא מודו ליה לר׳ יהודה דלעולם בעל הבית נשבע ונוטל. ואי איתמר בהא, בהא קאמר ר׳ יהודה דלעולם בעל הבית נשבע ונוטל, מפני שאין השולחני עשוי ליתן האיסרין עד שיקח הדינר, אבל בחנוני שהוא עשוי ליתן הפירות קודם שיקח המעות אימא מודה להו לרבנן, צריכא. ואין הלכה כר׳ יהודה:
+
+Mishnah 7
+
+<b>הפוגמת כתובתה.</b> שמוציאה שטר כתובתה ומודה שנתקבלה מקצתה:
+<b>לא תפרע אלא בשבועה.</b> אם טוען הבעל נתקבלה כולה:
+<b>עד אחד אומר וכו׳</b> ומנכסים משועבדים ומנכסי יתומים כו׳. ונפרעת שלא בפניו. כולהו אכשם קיימי, כשם שאין אחד מאלו נפרע אלא בשבועה, כך היתומים אינם נפרעים אלא בשבועה. יתומים הנפרעים מן היתומים לא יפרעו אלא בשבועה. ומיירי מתניתין כגון שאלו היתומים שבאים להפרע מהן אומרים אין אנו יודעים אם פרע אבינו זה החוב אם לאו, אבל אם טענו אמר לנו אבינו שלא לוה מעות הללו ולא נתחייב בחוב זה מעולם, הרי היתומים שמוציאים שטר חוב על היתומים הללו נפרעים מהם שלא בשבועה, שכל האומר לא לויתי כאומר לא פרעתי דמי, והם אינם יכולים להכחיש העדים שמעידים שאביהם לוה המעות הללו. ולא שנו דבשבועה מיהת שקלי יתומים מן היתומים, אלא שמת מלוה בחיי לוה, אבל מת לוה בחיי מלוה, כבר נתחייב מלוה שבועה לבני לוה שלא נתקבל כלום, שהנפרע מן היתומים אפילו בשטר צריך שבועה, ואין אדם מוריש ממון שהוא חייב עליו שבועה לבניו, לפי שאין הבנים יכולים לישבע שבועה שנתחייב אביהם. ואע״פ שכן הדין, אם דיין אחד דן שישבעו היתומים שבועה שלא פקדנו אבא ויפרעו מממון היתומים האחרים בשבועה זו, מה שעשוי עשוי:
+<b>שלא פקדנו אבא.</b> בשעת מיתה:
+<b>ושלא אמר לנו קודם לכן.</b> ששטר זה פרוע:
+<b>הרי זה נשבע.</b> שלא מצא בין שטרותיו של אביו ששטר זה פרוע. וכן הלכה:
+<b>רבן שמעון בן גמליאל אומר.</b> והלכה כרשב״ג:
+
+Mishnah 8
+
+<b>שלא בטענה.</b> שלא בטענת ברי אלא בטענת שמא, שטוענו שמא עכבת משלי. ומשום דכל הני מורו היתר לעצמם לפי שטרחו בנכסים, משום הכי רמו רבנן שבועה עלייהו:
+<b>והאפוטרופים.</b> שנתעסקו בממון אדם להכניס ולהוציא ולישא וליתן. אבל באפוטרופוס של יתומים, אם מינהו ב״ד ישבע, ואם אבי יתומים מינהו לא ישבע:
+<b>והאשה הנושאת ונותנת בתוך הבית.</b> שהושיבה בעלה חנונית או אפטרופא על נכסיו:
+<b>ובן הבית.</b> אחד מן האחין שנתעסק בנכסים משמת אביהן:
+<b>חלקו.</b> ולא השביעוהו בשעת החלוקה:
+<b>נתגלגלה לו שבועה.</b> אצלם אחרי כן, מגלגלין גם את זו עליו. וכדרך שמגלגלין בשבועת התורה ובשבועה שהיא כעין של תורה, כך מגלגלין בשבועת היסת:
+<b>והשביעית משמטת את השבועה.</b> לאו אהנך שבועות דשותפין קאי, דהא אין שביעית משמטת שותפות ולא שבועתה. אלא מלוה ושבועתה היא משמטת:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>ארבעה שומרים הם.</b> ודיניהן שלשה:
+<b>נושא שכר.</b> שומר בשכר:
+<b>נשבע על הכל.</b> שלא פשע:
+<b>משלם את הכל.</b> כל הנך דתנינן במתניתין, שבויה ושבורה ומתה וגניבה ואבדה. אבל מתה מחמת מלאכה, אינו משלם, דלאו לאוקמה בכילתא שאלה. והמשנה הזאת מפורשת בהשוכר את הפועלים:
+
+Mishnah 2
+
+<b>ואמר אמן פטור.</b> שאילו הודה לא היה משלם כלום, נמצא שאין כאן כפירת ממון. ואע״פ שנשבע לשקר, לא חייבה תורה קרבן שבועה אלא היכא שכפרו ממון. וכן הדיין אינו יכול להשביע אלא על דבר שאם הודה היה חייב לשלם ממון:
+
+Mishnah 3
+
+<b>היכן שורי אמר לו אבד.</b> אמר לשומר חנם היכן שורי אמר ליה אבד. 
+<b>משביעך אני ואמר אמן והעדים מעידים אותו שאכלו משלם את הקרן.</b> ולא כפל. ואם הודה לו מעצמו עד שלא באו עדים, משלם קרן וחומש ואשם, כדין שבועת הפקדון, דאינה באה עד שמודה ושב מרשעתו ובא להתכפר:
+<b>אמר ליה נגנב משביעך אני וכו׳</b> דשומר חנם הפוטר עצמו בטענת גנב ונשבע ובאו עדים, משלם כפל, דכתיב (שמות כ״ב:ז׳) אם לא ימצא הגנב, אם לא ימצא כמו שאמר, אלא שהוא עצמו גנבו, ישלם שנים. אבל אם בא לפטור עצמו בטענת אבד, אינו משלם כפל:
+<b>הודה מעצמו משלם קרן וחומש ואשם.</b> אבל כפל לא, דמודה בקנס פטור:
+
+Mishnah 4
+
+<b>אמר לאחד מן השוק וכו׳</b> הכא לא גרסינן משביעך אני, דהא בלא שבועה מיחייב כפל. שזה גנב ממש הוא, ובגנב כתיב ישלם שנים, ואין צריך שבועה:
+<b>עדים שממשמשין ובאין.</b> רבותא אשמעינן, דאע״ג דמחמת ביעתותא דעדים מודה, אפ״ה מהניא הודאה ונפטר מן הכפל. וכיון דאין כפל, פטור אף מן הטביחה שכפר בה ובאו עדים שגנב וטבח ומכר, דכל היכא דליכא כפל ליכא חיוב טביחה, דתשלומי ארבעה וחמשה אמר רחמנא, ולא תשלומי שלשה וארבעה, וכיון דכפל ליכא, בציר ליה חד:
+
+Mishnah 5
+
+<b>אמר לשואל וכו׳ פטור.</b> שהרי אף כשנשבע לשקר חייב את עצמו בתשלומין ואין בשבועה זו כפירת ממון:
+
+Mishnah 6
+
+<b>חייב.</b> שהרי כפר ממון, שאילו הודה היה מתחייב:
+<b>מת והוא נשבר וכו׳ פטור.</b> שאם הודה לא היה משלם. וכן נגנב והוא שאבד, או אבד והוא שנגנב, פטור, שהרי שינה מחובה לחובה ולא כפר ממון בשבועה זו:
+<b>א״ל אבד או נגנב והוא שמת או נשבה וכו׳ פטור.</b> שהרי שינה מפטור לחובה והפסיד בשבועתו:
\ No newline at end of file
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@@ -0,0 +1,452 @@
+Bartenura on Mishnah Shevuot
+ברטנורא על משנה שבועות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Shevuot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה שבועות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שבועות, שתים.</b> כתיבי בקרא בהדיא (ויקרא ה׳:ד׳) או נפש כי תשבע לבטא בשפתים להרע או להיטיב. אוכל, להיטיב. לא אוכל, להרע, שמענה את עצמו. וה״ה לכל דבר שהוא הן ולאו להבא, דלהרע או להיטיב להבא משמע:
+<b>שהן ארבע.</b> יש לרבות עוד שתים אחרים דלא כתיבי. והן, הן ולאו דלשעבר. כמו אכלתי ולא אכל, או לא אכלתי ואכל:
+<b>ידיעות הטומאה.</b> או נפש אשר תגע בכל דבר טמא (שם), האמור בויקרא אצל טומאת מקדש וקדשיו:
+<b>שתים.</b> כתיבי בקרא. דכתיב (שם) ונעלם ממנו והוא טמא, משמע שנעלמה ממנו טומאה ועל ידי אותו העלם אכל בשר קודש, הרי אחת. או נכנס למקדש, הרי שתים:
+<b>שהן ארבע.</b> יש לרבות עוד שנים חיובים אחרים. העלם קודש, והעלם מקדש וזכור הוא את הטומאה:
+<b>יציאות השבת.</b> הוצאה מרשות היחיד לרשות הרבים, ילפינן מקרא מן ויצו משה ויעבירו קול במחנה וגו׳ (שמות ל״ז), לא תפיקו מרשות היחיד לרשות הרבים:
+<b>שתים.</b> אחת לעומד בחוץ והושיט ידו לפנים ונטל החפץ והוציאו, ואחת לעומד בפנים ונטל החפץ ממקומו והוציאו לחוץ:
+<b>שהן ארבע.</b> יש להוסיף עוד שתים דהכנסה, אע״ג דלא כתיבי. שכשם שהקפידה תורה מרשות לרשות בהוצאה, כך הקפידה על ההכנסה. אחת לעומד בפנים והוציא ידו לחוץ ונטל חפץ והכניס, ואחת לעומד בחוץ ונטל חפץ ממקומו והושיטו לפנים והניחו:
+<b>מראות נגעים שנים.</b> כתיבי בקרא (ויקרא י״ג), שאת ובהרת:
+<b>שהן ארבעה.</b> תולדה דשאת ותולדה דבהרת, דלא כתיבי בקרא בהדיא:
+
+Mishnah 2
+
+<b>שיש בה ידיעה בתחלה.</b> אידיעות הטומאה קאי. ואיידי דזוטרי מילייהו מפרש להו ברישא והדר מפרש שבועות דנפישי מילייהו. ויציאות ומראות, כל חדא וחדא מיפרשא במסכת דידיה, להכי לא פרשינהו בהאי מסכתא. ולא תנינהו הכא אלא משום דדמו להדדי בשתים שהן ארבע:
+<b>ידיעה בתחלה.</b> שידע שנטמא:
+<b>וידיעה בסוף.</b> משאכל את הקודש בהעלם או נכנס למקדש בהעלם ויצא, נודע לו שבטומאה אכל או בטומאה נכנס:
+<b>והעלם בינתיים.</b> בשאכל את הקודש נעלמה ממנו טומאה או קודש, או נכנס למקדש ונעלמה ממנו טומאה או מקדש:
+<b>הרי זה בעולה ויורד.</b> עולה לעשיר, ויורד לעני. עשיר מביא חטאת בהמה, ועני חטאת העוף, ודל שבדלים עשירית האיפה, והיא מנחת חוטא האמורה בכל מקום:
+<b>שעיר הנעשה בפנים.</b> שעיר של יום הכפורים שמביא מדמו לפנים:
+<b>תולה.</b> להגין עליו מן היסורין:
+<b>עד שיודע לו.</b> שאכל קודש בטומאה ויביא קרבן עולה ויורד:
+
+Mishnah 3
+
+<b>אין בה ידיעה בתחלה.</b> שלא ידע בטומאה זו מימיו, זה לא בא לכלל קרבן עוד לעולם. שהרי אין קרבן בא אלא על שיש בו ידיעה בתחלה:
+<b>שעיר הנעשה בחוץ.</b> הקרב במזבח החיצון במוספין של יוה״כ:
+<b>ויום הכיפורים.</b> עצמו מכפר עם השעיר:
+<b>שנאמר.</b> בשעיר הנעשה בחוץ (במדבר כ״ט:י״א) שעיר עזים אחד חטאת מלבד חטאת הכפורים, וחטאת הכפורים הוא השעיר הנעשה בפנים, והקישן הכתוב, ללמדך שעל מה שזה מכפר זה מכפר. מה פנימי אינו בא אלא על דבר שיש בו ידיעה, ומאי ניהו ידיעה, בתחלה, כדילפינן מקרא דכתיב לכל חטאתם, דמשמע לאותם שיבואו לכלל חטאת כשתהיה להם ידיעה בסוף, ואי אפשר לבא לכלל חטאת אא״כ היתה לו ידיעה בתחלה, אף שעיר הנעשה בחוץ אינו מכפר אלא על שיש בו ידיעה, ומאי ניהו, ידיעה בסוף ולא בתחלה דלא אתיא לכלל קרבן, ומכפר זה כפרה גמורה בלא תליה:
+
+Mishnah 4
+
+<b>שעירי הרגלים.</b> בכל הרגלים נאמרו שעירי חטאת במוספין:
+<b>ושעירי ראשי חדשים מכפרים.</b> דכתיב בשעיר ראש חודש (שם כ״ה) לחטאת לה׳, חטא שאין מכיר בו אלא ה׳ שעיר זה יהא מכפר, והיינו שאין בו ידיעה לא בתחלה ולא בסוף. ושעירי רגלים ילפינן משעיר ר״ח בהיקש, דשעיר הוה מצי למכתב בכולהו רגלים, וכתב ושעיר, וא״ו מוסיף על ענין ראשון, להקיש שעל מה שזה מכפר אלו מכפרים:
+<b>כל השעירים כפרתן שוה.</b> כל שעירי המוספין, בין שעירי רגלים בין שעיר ר״ח בין שעיר הנעשה בחוץ ביוה״כ, כפרתן שוה, שהם מכפרין בין על שאין בה ידיעה בתחלה ויש בה ידיעה בסוף בין על שאין בה ידיעה לא בתחלה ולא בסוף, בין על טהור שאכל את הטמא, ונפקא מינה לטומאה שאירעה בין זו לזו. אבל שעיר הנעשה בפנים ביום הכיפורים לא נחלקו עליו שהוא תולה על שיש בה ידיעה בתחלה ואין בה ידיעה בסוף, כדאמרינן:
+<b>היה ר׳ שמעון אומר.</b> האי דהדר נקט לה, משום דבעי למימר אמרו לו מהו שיקרבו זה בזה:
+<b>מהו שיקרבו.</b> אם אבד שעיר שהופרש ליום הכפורים, ונתכפרו באחר, ונמצא זה ברגל או בר״ח, מהו שיקריב לשם שעירו של יום:
+<b>אמרו לו הואיל ואין כפרתן שוה.</b> ר׳ מאיר הוא דקאמר ליה לרבי שמעון, בשלמא אי אמרת כולן כפרתם שוה, יקרב, שהרי כולן כפרה אחת הן מכפרים, אלא לדידך, זו שהופרשה לכפר על שאין בה ידיעה בתחלה ויש בה ידיעה בסוף היאך יקרב ברגל לכפר על שאין בה ידיעה לא בתחלה ולא בסוף, או בר״ח לכפר על הטהור שאכל את הטמא:
+<b>לכפר על טומאת מקדש וקדשיו.</b> וכיון דבזה שוין, אע״פ שכפרתן חלוקות יכול הוא ליקרב:  
+
+Mishnah 5
+
+<b>משמו.</b> של ר׳ שמעון. וסתם ר׳ שמעון הוא ר׳ שמעון בן יוחאי:
+
+Mishnah 6
+
+<b>ועל זדון טומאת מקדש וכו׳</b> סתמא דתלמודא נקיט לה:
+<b>שעיר הנעשה בפנים ויוה״כ מכפר.</b> דכתיב (ויקרא ט״ז:ט״ז) ומפשעיהם לכל חטאתם, ופשעים אלו מרדים:
+<b>החמורות והקלות וכו׳</b> כולה מתניתין מפרשה בגמרא הכי, בין קלות בין חמורות בין שעשאן במזיד בין שעשאן בשוגג, אותן שעשאן בשוגג בין נודע לו ספיקן בין לא נודע לו ספיקן, כלומר בין נודע לו שבא לידו ספק חלב ואכלו בין שלא נודע לו שבא לידו ספק חלב. ואלו הן קלות, עשה ולא תעשה. ואלו הן חמורות, כריתות ומיתות ב״ד:
+
+Mishnah 7
+
+<b>אחד ישראל ואחד כהנים.</b> הכי קאמר, אחד ישראל ואחד כהנים ואחד כהן משוח מתכפרים בשעיר המשתלח בשאר עבירות, ואין חילוק ביניהם:
+<b>אלא שדם הפר מכפר על הכהנים על טומאת מקדש וקדשיו.</b> כל מה ששעיר הפנימי מכפר על ישראל, דהיינו תליית ישראל על שיש בה ידיעה בתחלה ואין בה ידיעה בסוף וזדון טומאת מקדש וקדשיו, וכן כפרת שעיר החיצון פרו של כהן גדול הקרב ביוה״כ מכפר על הכהנים:
+<b>ר״ש אומר כשם.</b> שאתה מודה בדם השעיר הפנימי שמכפר על ישראל כפרתו בלא שום וידוי, שאין וידוי בשעיר הפנימי אלא בשעיר המשתלח, כך דם הפר בלא שום וידוי מכפר על הכהנים על טומאת מקדש וקדשיו. אייתר ליה וידויו של פר במקום וידוי של שעיר המשתלח לכפר על הכהנים בשאר עבירות, ואין להם כפרה בשעיר המשתלח:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>ידיעות הטומאה.</b> נטמא וידע שנטמא. בשעת טומאה או אחרי כן:
+<b>נעלמה ממנו טומאה.</b> וע״י אותו העלם אכל קודש, הרי אחת. ונכנס למקדש, הרי שתים. דכתיב ונעלם ממנו והוא טמא, משמע שנתעלמה ממנו טומאה. ולפי שאינו חייב עליה אלא א״כ ידע בתחלה שנטמא ואח״כ נעלמה ממנו, משום הכי קרי לה ידיעות:
+<b>נעלם ממנו הקודש.</b> או המקדש, ואכל קודש או נכנס למקדש, וזכור לטומאה. הרי שתים אחרות דלא כתיבי:
+<b>נעלם ממנו זה וזה.</b> אינו ממנין הידיעות. אלא הא קמשמע לן דאע״ג דבשעת אכילת קודש או כניסת מקדש אינו זכור לא לטומאה ולא לקודש, חייב קרבן עולה ויורד:
+
+Mishnah 2
+
+<b>אחד הנכנס לעזרה.</b> ראשונה:
+<b>ואחד הנכנס לתוספת.</b> שהוסיפו עליה אחרי כן:
+<b>שאין מוסיפין וכו׳</b> לפיכך היא קדושה כראשונה:
+<b>אלא במלך.</b> דאמר קרא (שמות כ״ח) ככל אשר אני מראה אותך את תבנית המשכן ואת תבנית כל כליו וכן תעשו, קרא יתירא הוא למדרש לדורות. ובימי משה הוא מלך ונביא ואחיו כהן גדול והיו שם אורים ותומים ושבעים זקנים, אף לדורות כן:
+<b>ובשתי תודות.</b> בשני לחמי תודה. והיו נושאים אותן בהיקף סביב עד סוף הגבול שמקדשים, ושם אוכלים האחת ושורפים השניה, ועל פי נביא נאכלת ועל פי נביא נשרפת. והיינו דתנן הפנימית נאכלת והחיצונה נשרפת. ומנחמיה בן חכליה גמר, דכתיב ביה (נחמיה י״ב:ל״א) ואעמידה שתי תודות גדולות:
+<b>ובשיר.</b> השיר שהיו אומרים ארוממך ה׳ כי דליתני (תהילים ל׳:ב׳). ובית שני אע״פ שלא היה שם לא מלך ולא אורים ותומים, הקדושה שקידש שלמה הבית בראשונה קדשה לשעתה וקדשה לעתיד לבא. ועבודה דנחמיה בן חכליה לזכר בעלמא הוה:
+
+Mishnah 3
+
+<b>נטמא בעזרה.</b> וידע שנטמא והשתחוה בהעלם זה כלפי פנים, אע״פ שלא שהה. או השתחוה כלפי חוץ, והוא דשהה כדי השתחואה. ושיעור השתחויה היא כדי שיקרא אדם פסוק זה בישוב, ויכרעו אפים ארצה על הרצפה וישתחוו להודות לה׳ כי טוב כי לעולם חסדו. והוא פסוק בדברי הימים (ב׳ ז׳):
+<b>או שבא לו בארוכה.</b> שיצא לו דרך ארוכה שיש קצרה ממנו לצאת, ואפילו לא שהה תחלה, חייב:
+<b>ובקצרה פטור.</b> היכא דלא השתחוה ולא שהה, ויצא לו דרך קצרה, פטור:
+<b>זו היא מצות עשה שבמקדש.</b> דיש כאן וישלחו מן המחנה כל טמא:
+<b>שאין חייבין עליה בית דין, פר העלם דבר.</b> שאם שגגו וטעו בהוראה זו, והורו לו שיצא בארוכה, אין מביאין על שגגת הוראה זו פר העלם דבר של צבור:
+
+Mishnah 4
+
+<b>ואיזו הוא מצות עשה שבנדה.</b> שדומה לזו שבמקדש, שאירע לו הטומאה משבא בהיתר לידי כניסה אם שגגו ב״ד בהוראה זו חייבים עליה פר העלם דבר:
+<b>היה משמש עם הטהורה.</b> שנכנס בהיתר ואמרה לו נטמאתי עכשיו, ופירש מיד בקושי האבר, חייב. אלא יעמוד בלא דישה עד שימות האבר ויפרוש בלא קושי. וזהו העשה שבנדה:
+
+Mishnah 5
+
+<b>ר׳ אליעזר אומר השרץ ונעלם.</b> דאמר קרא (ויקרא ה׳:ב׳) או בנבלת שרץ טמא ונעלם ממנו, וקרא יתירה הוא, דהא לעיל כתיב או נפש אשר תגע בכל דבר טמא, ושרץ בכלל דבר טמא הוא, אלא ללמדך שאם ידע שנטמא ודאי ואינו יודע אם בשרץ אם בנבילה אינו חייב קרבן אם אכל קודש עד שתהיה לו ידיעה בתחלה אם בשרץ נטמא או בנבילה נטמא. ור״ע סבר, דכיון דידע ודאי שנטמא אע״ג דלא אתברירא ליה הטומאה שנטמא אם בשרץ או בנבלה, חייב. ותרווייהו פטרי על העלם מקדש. ור׳ ישמעאל מחייב. והלכה כרבי ישמעאל:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>שבועות שתים.</b> שאוכל ושלא אוכל. הם השתים המפורשות, דכתיב (ויקרא ה׳:ד׳) להרע או להיטיב, דמשמע להבא. לא אוכל, להרע. אוכל, להיטיב:
+<b>שאכלתי ושלא אכלתי.</b> הם השתים הנוספות ממדרש חכמים:
+<b>מדבר ומביא קרבן.</b> בשביל בטול דבורו. וכיון דמשום בטול דבורו הוא, אף זה בטול דבורו הוא. שהאומר לא אוכל, דעתו לאסור עצמו בכל שהוא:
+<b>שבועה שלא אוכל ואכל ושתה.</b> אע״ג דשתייה בכלל אכילה אינו חייב אלא אחת, דהוי ליה כאוכל וחוזר ואוכל בהעלם אחד:
+<b>שלא אוכל ושלא אשתה.</b> הוו להו שתי שבועות. ואע״ג דמכי אמר לא אוכל אתסר ליה בשתיה, דשתיה בכלל אכילה, וכי הדר ואמר תו לא אשתה הוה לן למימר דאין שבועה חלה על שבועה, שאני הכא, כיון דאמר ברישא לא אוכל והדר אמר לא אשתה גלי דעתיה דהך אכילה דאמר ברישא אכילה גרידתא היא:
+
+Mishnah 2
+
+<b>חייב על כל אחת ואחת.</b> מדקאמר פת ופת על כל מין ומין, שמע מינה לחלק. דאי לאסור עליו מינים הללו ותו לא, הוה ליה למימר פת חטים וכן של שעורים וכן של כוסמין:
+
+Mishnah 3
+
+<b>שבועה שלא אשתה יין ושמן ודבש.</b> בגמרא מוקי לה כגון שהיה חברו מסרב בו ואומר לו בא ושתה עמי יין ושמן ודבש. היה לו לומר שבועה שלא אשתה עמך ותו לא, דכי אשתבע, אמאי דמסרב בו אשתבע, יין ושמן ודבש למה לי, שמע מינה לחלק:
+
+Mishnah 4
+
+<b>ואכל נבילות חייב.</b> דראויין לאכילה הן אי לאו דרחמנא אסרינהו:
+<b>ר׳ שמעון פוטר.</b> דמושבע ועומד הוא עליהם. ופלוגתא דר׳ שמעון ותנא קמא בכולל דברים המותרים עם דברים האסורים, כגון באומר שבועה שלא אוכל שחוטות וטריפות. ת״ק סבר מגו דחיילא שבועה אשחוטות חיילא נמי אטריפות. דאיסור חל על איסור באיסור כולל. ור׳ שמעון סבר אין איסור חל על איסור באיסור כולל. ואין הלכה כר׳ שמעון:
+<b>אשתו אסורה.</b> שהרי אכל אוכלים. ואפילו לר׳ שמעון. דטעמא דפטור בקמייתא לאו משום דלאו בני אכילה נינהו, אלא שאין שבועה חלה על דבר איסור:
+
+Mishnah 5
+
+<b>ואחד דברים של אחרים.</b> כדמפרש שאתן לפלוני:
+<b>שאין בהן ממש.</b> תרי גווני משמע, כגון שינה, ומשמע שאין בהם הנאה כגון שאזרוק צרור לים:
+<b>מריבוי הכתוב.</b> לכל אשר יבטא האדם. ופלוגתא דר׳ עקיבא ור׳ ישמעאל, דר״ע דריש בכל התורה רבויי ומעוטי, ורבי ישמעאל דריש כללי ופרטי. ר״ע דריש או נפש כי תשבע ריבה, להרע או להיטיב מיעט, לכל אשר יבטא חזר וריבה ריבה. ומיעט וריבה, ריבה הכל. מאי ריבה, ריבה כל מילי לשעבר כלהבא. ומאי מיעט, מיעט דבר מצוה. ור׳ ישמעאל דריש, או נפש כי תשבע כלל, להרע או להטיב פרט, לכל אשר יבטא חזר וכלל. כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש להבא, אף כל להבא. והלכה כר״ע:
+
+Mishnah 6
+
+<b>נשבע לבטל את המצוה וכו׳ פטור, משום שבועת ביטוי.</b> אבל לוקה הוא משום שבועת שוא:
+<b>שהיה בדין שיהיה חייב כדברי רבי יהודה בן בתירא.</b> כלומר שאילו לדברי ר׳ יהודה בן בתירא הוא חייב משום שבועת ביטוי, שהיה ר׳ יהודה בן בתירא אומר מה אם הרשות וכו׳:
+<b>שלא עשה בה לאו כהן.</b> וקרא כתיב להרע או להטיב, דמשמע דבר שיש בו הן ולאו. ואין הלכה כר׳ יהודה בן בתירא:
+
+Mishnah 7
+
+<b>שבועה שלא אוכל ככר זו שבועה שלא אוכלנה.</b> טעמא דאמר שלא אוכל והדר אמר שלא אוכלנה הוא דאינו חייב אלא אחת, שאין שבועה חלה על שבועה. אבל אמר תחלה שלא אוכלנה והדר אמר שלא אוכל ואכלה כולה חייב שתים, דכי אמר שלא אוכלנה אינו חייב עד שיאכל כולה וכי הדר אמר שלא אוכל כיון שאכל ממנה כזית חייב, הלכך השבועה האחרונה חיילא, ומחייב כי אכיל מינה כזית, וכי הדר אכל כולה מחייב משום שבועה ראשונה:
+<b>שבועה שלא אוכלנה שבועה שלא אוכלנה.</b> אע״ג דמשבועה שלא אוכלנה שניה שמעינן דאין שבועה חלה על שבועה, תנא לן שבועה שלישית לאשמועינן דחיובא הוא דליכא אשבועות בתרייתא, הא שבועות הן ולא יצאו לבטלה, ואם ימצאו מקום יחולו, שאם נשאל לחכם על הראשונה עלתה שניה תחתיה ונאסר בדבר משום שבועה שניה, וכן אם נשאל על השתים חלה השלישית. לפי שהחכם עוקר הנדר מעיקרו והוי כמי שלא נדר וחלה השניה למפרע, שהרי הראשונה כמי שאינה הואיל ונשאל עליה, וכן כשנשאל על השתים הרי כאילו אינם וחלה השלישית למפרע:
+
+Mishnah 8
+
+<b>אם לא ראיתי גמל פורח באויר.</b> כלומר יאסרו כל פירות שבעולם עלי אם לא ראיתי וכו׳:
+<b>נחש כקורת בית הבד.</b> כתבנית קורת בית הבד וצורתה. דאילו כעובי קורת בית הבד לא הוי שבועת שוא, דאיכא טובא:
+<b>שבועה שלא נעידך.</b> ביטול מצוה היא, דהא חייב להעיד שנאמר (ויקרא ה׳:א׳) אם לא יגיד ונשא עונו:
+
+Mishnah 9
+
+<b>אכלה עבר על שבועת שוא.</b> הכי קאמר, אכלה, עבר על שבועת שוא לחודא. לא אכלה, עבר אף אשבועת ביטוי. דמכי נשבע שאוכל ככר זו חייב לאכלה, וכי הדר נשבע שלא יאכלנה הרי נשבע לבטל את המצוה, ולוקה משום שבועת שוא בין יאכל בין לא יאכל, ואי לא אכיל לה חייב שתים, משום שבועת שוא ואף משום שבועת ביטוי:
+
+Mishnah 10
+
+<b>באנשים ובנשים.</b> איידי דבעי למתני שבועת העדות נוהגת באנשים ולא בנשים כו׳ תנא בשבועת ביטוי שנוהגת בכל אלו:
+<b>ברחוקים ובקרובים.</b> כגון שאתן לפלוני. בין רחוק בין קרוב:
+<b>בכשרים ובפסולים.</b> בכשר לעדות ופסול:
+<b>מפי עצמו.</b> שהוציא הוא שבועה מפיו. אבל אם השביעוהו אחרים אכלת ולא אכלת, ואמר לא אכלתי ואכל או להיפך. פטור אם לא ענה אמן. ואם ענה אמן אחר שהשביעו חבירו, הוי כנשבע מפי עצמו וחייב:
+
+Mishnah 11
+
+<b>שבועת שוא כו׳ ברחוקים ובקרובים.</b> נשבע על איש שהוא אשה, בין רחוק בין קרוב:
+<b>אחת זו ואחת זו.</b> אחת שבועת שוא ואחת שבועת ביטוי, מושבע מפי אחרים חייב בדעני אמן:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>שבועת העדות נוהגת באנשים ולא בנשים.</b> דכתיב (ויקרא ה) והוא עד, בראוי להעיד הכתוב מדבר, ואשה אינה ראויה להעיד, דכתיב (דברים י״ט:י״ז) ועמדו שני האנשים, אנשים ולא נשים. וההוא קרא בעדים הוא דכתיב, נאמר כאן שנים ונאמר להלן שנים, על פי שנים עדים (שם י״ז]:
+<b>ולא בקרובים.</b> דפסולי עדות נינהו, דכתיב (שם כ״ד) לא יומתו אבות על בנים, בעדות בנים. והוא הדין לשאר קרובים:
+<b>ולא בפסולים.</b> כגון חייבי מיתות וחייבי מלקיות וגזלן. דאיקרו רשעים, והתורה אמרה אל תשת רשע עד:
+<b>ואינה נוהגת אלא בראויין להעיד.</b> לאפוקי מלך שאינו מעיד, והפסולים לעדות מדרבנן כגון משחקי בקוביא ומפריחי יונה:
+<b>בפני ב״ד ושלא בפני ב״ד מפי עצמו.</b> אם מפי עצמו נשבע שבועה שאיני יודע לך עדות, חייב, בין נשבע בפני ב״ד בין שלא בפני ב״ד:
+<b>ומפי אחרים.</b> כגון משביע אני עליכם שתבואו ותעידוני, ואמרו לו אין אנו יודעים לך עדות:
+<b>אינם חייבין עד שיכפרו בב״ד.</b> דכתיב (ויקרא ה׳:א׳) אם לא יגיד ונשא עונו, במקום שאילו היה מגיד היה מועיל. וקרא במושבע מפי אחרים כתיב. ואין הלכה כר׳ מאיר:
+
+Mishnah 2
+
+<b>וחייבין.</b> קרבן עולה ויורד:
+<b>על זדון השבועה.</b> שהרי לא נאמר בה ונעלם:
+<b>ועל שגגתה עם זדון העדות.</b> שיודעים ששבועה זו אסורה אבל אין יודעים שחייבים עליה קרבן:
+<b>ואין חייבים על שגגתה.</b> אם שוגגים הם לגמרי, כסבורים שאין יודעין לו עדות ואח״כ נזכרו. שהרי הן אנוסים ולא קרינן בהו ונשבע על שקר:
+
+Mishnah 3
+
+<b>ובאו לב״ד והודו פטורים.</b> ואפילו כפרו חוץ לבית דין על כל שבועה. שאין כפירה חוץ לב״ד חשובה כפירה:
+<b>כפרו בב״ד חייבין על כל אחת ואחת.</b> דאמר קרא (ויקרא ה׳:ה׳) והיה כי יאשם לאחת מאלה, לחייב על כל אחת ואחת:
+<b>מה טעם.</b> אין חייבים אלא אחת אפילו שתקו וכפרו לבסוף, ולא אמרינן כפירה קיימא אכולהו לחייבם על כל אחת ואחת:
+<b>הואיל.</b> ואילו כפרו בב״ד בפעם ראשונה שוב לא היו יכולין לחזור ולהודות, שכבר הגידו שאינם יודעים לו שום עדות ושוב אין חוזרים ומגידים. הלכך אע״ג דלא כפרו אלא לבסוף, כל השבועות היו לבטלה חוץ מן הראשונה. דאם מה ששתקו בראשונה כפירה היא, שוב אינם ראויים להשביען, ואם אינה כפירה הרי מושבעין ועומדין, ומה זו שבועה על שבועה. על כרחך כי כתיב לאחת לחייב על כל אחת ואחת, אשבועת חוץ לבית דין וכפרו בב״ד כתיב, דשבועות חוץ לבית דין שהיה משביען שיבואו לבית דין ויעידו לא יצאו לבטלה, וראויות לחלק שאם כפרו שם בראשונה היה ראוי לחזור ולהשביען:
+
+Mishnah 4
+
+<b>כפרו שניהם כאחד.</b> בתוך כדי דיבור:
+<b>בזה אחר זה.</b> שהיה בין זה לזה יותר מכדי דיבור:
+<b>הראשון חייב.</b> אבל השני פטור, שכיון שכפר הראשון שוב אין השני ראוי להעיד, שהוא יחידי:
+<b>שתיהן חייבות.</b> בגמרא פריך, ראשונה אמאי חייבת הא קיימא כת שניה, ומה הפסידוהו הראשונים בכפירתם. ומשני, דמתניתין איירי כגון שהיו העדים של כת שניה קרובים בנשותיהן, שלא היו כשרים להעיד כשכפרה כת ראשונה, ונשותיהן גוססות. מהו דתימא כיון דקיי״ל רוב גוססים למיתה הוו להו כאילו מתו ותפטר כת ראשונה דהא קיימא שניה, קמ״ל השתא מיהא לא שכוב ונמצא שלא היה שם בשעת כפירה אלא כת ראשונה בלבד, ולפיכך חייבין:
+
+Mishnah 5
+
+<b>תשומת יד.</b> הלואה. ששם בידו ממון:
+<b>ואבידה.</b> שמצא אבידתי:
+<b>חטין ושעורין וכוסמין.</b> רישא אשמועינן מין אחד ותביעות חלוקות. וסיפא אשמועינן תביעה אחת כולם פקדון, ומינין חלוקים:
+
+Mishnah 6
+
+<b>נזק וחצי נזק.</b> בחצי נזק צרורות דממונא הוא ולא קנסא. דאמרינן בעדות של קנס אין חייבין:
+<b>תשלומי כפל ותשלומי ארבעה וחמשה.</b> משום קרנא:
+<b>ושאנס איש פלוני ופיתה את בתי.</b> משום בושת ופגם דממונא הוא:
+<b>ושהכני בני.</b> הכאה שאין בה חבורה שאינו חייב עליה מיתה. וכיון דליכא מיתה איכא ממון:
+<b>ושחבל בי חברי ביוה״כ.</b> ונקט לה, דאע״ג דענוש כרת חייב ממון:
+
+Mishnah 7
+
+<b>שאני כהן.</b> פטורין, שאין העדים חייבין אלא כשכפרו בדבר שיש בו תביעות ממון:
+<b>שאנס איש פלוני או פיתה בתו של פלוני.</b> ובתו דקתני, אאיש פלוני כהן דלעיל קאי, [דתנא לעיל מיניה שאיש פלוני כהן או לוי ואינו בן גרושה, ועליה קאי] או שהשביען שאנס איש פלוני את בתו של אותו פלוני דאיירי ביה עד השתא. פטורים, דבעינן שישמעו מפי התובע. ובגמרא מוקי לה בבא בהרשאה. ואי תביעת ממון אחר הוי, היו חייבים. ואשמועינן דאין נחשב המורשה בעל דין בזה כשאר ממון, דכיון דממון שהוא שואל לא מטא לידיה מעולם, לא מצי למכתב הרשאה עליה:
+<b>ושחבל בי בני.</b> חבלה היא חבורה. פטורין, שאם העידוהו היה מתחייב מיתה ולא ממון:
+<b>ושחבל בי חברי ושהדליק את גדישי בשבת.</b> דתרוייהו חיוב מיתה נינהו ופטורים מן הממון:
+
+Mishnah 8
+
+<b>שאמר איש פלוני ליתן לי וכו׳ פטורים.</b> דכתיב בשבועת העדות תחטא, וכתיב בשבועת הפקדון תחטא, מה שבועת הפקדון על תביעת ממון שיש לו על חבירו, אף שבועת העדות צריך שתהיה על תביעת ממון שיש לו עליו, וזה שטוען שאמר איש פלוני ליתן לי מאתים זוז אינה תביעת ממון שיש לו על חברו, שאפילו הוא כדבריו שאמר לו חברו שיתן לו מאתים זוז אין חברו חייב בו כלום בשביל אמירה זו:
+
+Mishnah 9
+
+<b>מפני שקדמה שבועה לעדות.</b> ורחמנא אמר (ויקרא ה׳:א׳) ושמעה קול אלה והוא עד או ראה או ידע, שקדמה העדות לשבועה ולא שקדמה שבועה לעדות:
+
+Mishnah 10
+
+<b>אם יודעים אתם לי עדות וכו׳ פטורין.</b> דכתיב והוא עד, עד שייחד את עדיו:
+
+Mishnah 11
+
+<b>והם יודעים לו עדות עד מפי עד וכו׳ פטורים.</b> שאם העידוהו לא היתה עדותן מועלת לו כלום:
+
+Mishnah 12
+
+<b>עד שישמעו מפי התובע.</b> דכתיב (שם) אם לוא יגיד, מלא בוי״ו ואל״ף. למדרש הכי, אם לו לא יגיד, כלומר לתובע, ונשא עונו, הא אם לאחר לא יגיד פטור:
+
+Mishnah 13
+
+<b>מצוה אני עליכם וכו׳</b> והוא שיאמר מצוה אני עליכם בשבועה, אוסרכם אני בשבועה:
+<b>המקלל בכולם.</b> מברך את השם באחד מהם:
+<b>ר׳ מאיר מחייב.</b> סקילה:
+<b>וחכמים פוטרין.</b> דעל שם המיוחד דוקא בסקילה, דכתיב (ויקרא כ״ד:ט״ז) בנקבו, שם יומת. ועל הכינויים באזהרה דאלהים לא תקלל (שמות כ״ב). ובשבועת העדות מודים חכמים לר״מ דחייב על הכינויים כמו שחייב על השם המיוחד. דבשבועת [עדות] כתיב (ויקרא ה׳:א׳) ושמעה קול אלה:
+<b>המקלל עצמו.</b> דכתיב (דברים ד׳:ט׳) השמר לך ושמור נפשך מאד, וכל השמר פן ואל אינו אלא לא תעשה:
+<b>והמקלל חבירו.</b> דכתיב (ויקרא י״ט:י״ד) לא תקלל חרש, אפילו חרש שאינו שומע ולא קפיד אקללתו לא תקלל, וכל שכן שאר כל אדם דשמע וקפיד:
+<b>יככה אלהים וכן יככה אלהים.</b> אם אמר לעדים יככה אלהים אם לא תעידוני. או ששמע אחד שקורא בקללות שבתורה יככה אלהים, ואמר הוא לעדים וכן יככה אלהים אם לא תעידוני. או שאמר אל יככה אלהים אם תעידוני. או יברכך ה׳ אם תעידוני. וייטיב לך אלהים אם תעידוני. בכל אלו ר״מ מחייב, דמכלל לאו אתה שומע הן, אל יככה אלהים אם תעידוני, הא אם לא תעידוני יככה. וכן יברכך אלהים אם תעידוני, הא אם לא תעידוני יקללך. ובכל אלו אין הלכה כר״מ:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>שבועת הפקדון.</b> באנשים ובנשים. איידי דתנא בשבועת העדות באנשים ולא בנשים, תנא נמי הכא לכולהו:
+<b>בקרובים.</b> שבעל הפקדון קרוב לזה שהפקדון אצלו:
+<b>בפני בית דין ושלא בפני ב״ד.</b> אם מפי עצמו נשבע, שהוציא שבועה מפיו או שענה אמן אחר השבועה ואח״כ הודה, חייב קרבן. דכתיב (ויקרא ה׳:כ״א) וכיחש בעמיתו, כל דהו:
+<b>ומפי אחרים.</b> ולא ענה אמן. כגון משביע אני עליך שתחזיר לי פקדוני, ואמר אין לך בידי כלום, אינו חייב עד שיכפור בב״ד:
+<b>וחכמים אומרים וכו׳</b> והלכה כחכמים:
+<b>וחייב על זדון השבועה.</b> דלא כתיב בה ונעלם. זדון השבועה, שזכור על הפקדון ויודע שמתחייב על כפירתו קרבן:
+<b>ועל שגגתה עם זדון הפקדון.</b> שאינו יודע שחייב בשבועה זו קרבן, אבל זכור הוא שהפקדון אצלו:
+<b>בכסף שקלים.</b> הקנוי בשני סלעים. דהכי כתיב גבי איל אשם (ויקרא ה׳:ט״ו), בערכך כסף שקלים:
+
+Mishnah 2
+
+<b>מפני שיכול לחזור ולהודות.</b> אחר כפירה. נמצא שבכל שבועה הוא כופר ממון:
+
+Mishnah 3
+
+<b>שבועה באחרונה.</b> אין לך בידי, ולא לך ולא לך בשבועה. והשתא קיימא שבועה אכולהו. ואין הלכה לא כרבי אליעזר ולא כר׳ שמעון:
+<b>אפילו אמר חטה ושעורה וכוסמת.</b> דסבר ר׳ מאיר הטוען את חבירו חטה, מין חטה קאמר. וכן שעורה, וכן כוסמת, דכתיב (שמות ט׳:ל״ב) והחטה והכוסמת. והוי כאילו טענו חטין ושעורין וכוסמין. ורבנן סברי, גרגיר אחד של חטה ושל שעורה ושל כוסמת קאמר. ואין הלכה כרבי מאיר:
+
+Mishnah 4
+
+<b>שאינו משלם קנס על פי עצמו.</b> וכיון דכי אודי לא מחייב, כי כפר נמי לאו ממונא כפר ליה:
+<b>אבל משלם בושת ופגם.</b> הלכך ממונא כפר. ופלוגתא דרבנן ור׳ שמעון, דר׳ שמעון סבר כי אמר ליה אנסת או פיתית את בתי, קנסא קתבע מיניה שדמיו קצובין חמשים כסף, ולא קא תבע מיניה בושת ופגם שאין דמיו קצובים, דלא שביק אינש מידי דקייץ ותבע מידי דלא קייץ, הלכך קנסא כפר ליה ופטור. ורבנן סברי, בושת ופגם קא תבע ליה, דלא שביק איניש מידי דכי מודה ביה לא מפטר ותבע מידי דכי מודה ביה מפטר, הלכך כי כפר ליה, ממונא כפר ליה וחייב. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>המית שורך את עבדי.</b> קנסא הוא, דמשלם שלשים סלעים אפילו אינו שוה אלא דינר:
+<b>אמר לו עבדו הפלת את שיני.</b> קנסא הוא שיוציא עבדו לחירות בשביל אחד מאבריו:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שבועת הדיינין.</b> השבועה שהדיינים משביעים ע״י הודאה במקצת הטענה, צריך שלא תהא הטענה פחות משתי מעות כסף, שהוא שליש דינר, שהדינר שש מעות והוא משקל צ״ו שעורות בינוניות, נמצאו שתי מעות משקל שלשים ושתים שעורות:
+<b>וההודאה.</b> שמחייבתו לישבע, לא תהא פחות משוה פרוטה. שאם היה מה שכפר לו פחות משתי כסף, או מה שהודה פחות משוה פרוטה, אינו חייב שבועה דאורייתא. אבל משביעין אותו שבועת היסת מדברי סופרים. והמחוייב שבועה דאורייתא נקיט חפצא בידיה כגון ספר תורה או תפילין כשנשבע. והמחוייב שבועת היסת לא נקיט הנשבע חפצא בידיה, אלא חזן הכנסת או המשביעו נקיט. חפצא בידיה בשעה שחבירו נשבע לו. ושלשה מיני שבועות הן דאורייתא, ולא יותר. המודה במקצת הטענה, ומי שעד אחד מעיד כנגדו שהוא נשבע להכחיש העד, ושבועת השומרים. וכל שאר שבועות הנזכרים במשנה, הם בתקנת חכמים והם כעין של תורה בנקיטת חפץ. ואין הפרש בין שבועה דאורייתא לשבועות הנזכרות במשנה, אלא שהמחוייב שבועה דאורייתא ולא רצה לישבע, ב״ד יורדין לנכסיו ונפרעים ממנו משלם. והמחוייב שבועה מדבריהם בתקנת חכמים ולא רצה לישבע, משמתין אותו עד שיפרע או עד שישבע. ואם עמד בנדויו שלשים יום ולא רצה לישבע ולא לשלם, מכין אותו מכת מרדות ומתירין לו נדויו והולך לו, ואין יורדין לנכסיו:
+<b>אין לך בידי אלא פרוטה פטור.</b> שאין ההודאה ממין הטענה, שזה טענו כסף וזה הודה לו נחושת. ודוקא שלא טענו אלא משקל שתי מעות כסף או יותר, אבל אם טענו מטבע כסף, הרי הודה לו במטבע:
+<b>שתי כסף ופרוטה.</b> קא סבר טענו חטים ושעורים והודה לו על אחת מהן חייב:
+<b>מפני שהוא כמשיב אבידה.</b> שהוא פטור משבועה, כדתנן [גיטין דף מ״ח] המוצא מציאה לא ישבע מפני תקון העולם. ודוקא כשאין הבן טוען ודאי מנה לאבא בידך, אלא שמא. אבל טענו ודאי, ואמר הוא לא היה לו אצלו אלא חמשים, חייב שבועה דאורייתא, דאין זה משיב אבידה:
+
+Mishnah 2
+
+<b>מנה לי בידך ואמר לו הן.</b> בפני עדים. וכגון שאמר אתם עדי, דשוב אינו יכול לטעון משטה הייתי בך:
+<b>פטור.</b> משבועה דאורייתא. אבל משביעין אותו היסת:
+<b>אין לך בידי.</b> לא היו דברים מעולם:
+<b>חייב.</b> לשלם. ואינו נאמן בשבועה, שהרי הוחזק כפרן. והוא שכפר בבית דין, אבל שלא בב״ד לא הוחזק כפרן:
+
+Mishnah 3
+
+<b>אלא ליטרא כסף פטור.</b> שאין כאן הודאה ממין הטענה:
+<b>לתך.</b> חצי כור. ט״ו סאין:
+<b>כדי שמן.</b> כדים מלאים שמן:
+<b>והודה לו בקנקנים.</b> כדים רקים בלא שמן:
+<b>הואיל והודה במקצת הטענה.</b> דהוה ליה כמו טענו חטין ושעורין והודה לו באחד מהן. והלכה כאדמון, אבל אין הלכה כרבן גמליאל דמחייב בטענו חטין והודה לו בשעורים:
+<b>פטור.</b> משבועה דאורייתא, לא על הקרקעות ולא על הכלים. שאין הודאת קרקעות מביאתו לידי שבועה, שאין דין שבועה בקרקעות:
+<b>הודה במקצת כלים.</b> דאיכא הודאה וכפירה בלאו קרקעות.
+<b>חייב.</b> לישבע אף על הקרקעות על ידי גלגול שבועה:
+<b>זוקקין.</b> גוררין:
+
+Mishnah 4
+
+<b>אין נשבעין על טענת חרש.</b> כגון שטוענו חרש ברמיזה. דחרש שאמרו חכמים בכל מקום, אינו שומע ואינו מדבר:
+<b>וטענת קטן.</b> כגון שטוענו קטן. דאמר קרא כי יתן איש אל רעהו, ואין בנתינת קטן כלום. [והחרש] והשוטה כקטן הוא. ודוקא שבועה דאורייתא הוא שאין נשבעין על טענת קטן, אבל שבועת היסת חייבין לישבע על טענתו:
+<b>אבל נשבעין לקטן ולהקדש.</b> הבא ליפרע מנכסי קטן, לא יפרע אלא בשבועה. וכן המקדיש נכסיו ויצא עליו שטר חוב ובא בעל חוב ליפרע מן הנכסים של הקדש, צריך שבועה:
+
+Mishnah 5
+
+<b>העבדים והשטרות והקרקעות וכו׳</b> דכתיב (שמות כ״ב) על כל דבר פשע, כלל. על שור על חמור על שה על שלמה, פרט. על כל אבידה, חזר וכלל. כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש דבר המיטלטל וגופו ממון, אף כל דבר המיטלטל וגופו ממון, יצאו קרקעות שאינן מיטלטלין, יצאו עבדים שהוקשו לקרקעות, יצאו שטרות שאע״פ שהם מיטלטלין אין גופן ממון. שכל אלו אין נשבעין עליהן. והקדש אין נשבעין עליו דכתיב (שם) כי יתן איש אל רעהו, ולא של הקדש:
+<b>אין בהן תשלומי כפל.</b> דבהני דוקא דמרבינן כעין הפרט דכתיב באותה הפרשה ישלם שנים:
+<b>ולא תשלומי ארבעה וחמשה.</b> דכל היכא דליכא כפל אינו משלם ארבעה וחמשה, דכיון דליכא כפל הוו להו תשלומי שלשה וארבעה, ותשלומי ארבעה וחמשה אמר רחמנא ולא תשלומי שלשה וארבעה:
+<b>שומר חנם אינו נשבע.</b> שומר חנם אין לו עליו אלא שבועה, דכתיב (שם) ונקרב בעל הבית אל האלהים אם לא שלח ידו, ואותה הפרשה בשומר חנם נאמרה. ועל העבדים ועל הקרקעות ועל השטרות אינו נשבע, דילפינן לה מדכתיב כי יתן איש אל רעהו, כלל. כסף או כלים, פרט. לשמור, חזר וכלל. כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש דבר המיטלטל וגופו ממון, אף כל וכו׳, יצאו קרקעות דלאו מטלטלים וכו׳. וכל הני דאמרינן בהו אינו נשבע, דוקא שבועה דאורייתא, אבל שבועת היסת לעולם חייבין לישבע:
+<b>נושא שכר אינו משלם.</b> גניבה ואבידה הכתוב בו לחיוב, דכתיב (שם) אם גנוב יגנב מעמו ישלם לבעליו. ועבדים וקרקעות ושטרות אינו משלם, דכתיב בשומר שכר (שם) כי יתן איש אל רעהו, כלל. חמור או שור או שה וכל בהמה, פרט. לשמור, חזר וכלל וכו׳, כדאמרינן לעיל. רעהו כתיב בשומר חנם ובשומר שכר, דמשמע רעהו ולא הקדש. ושואל ושוכר לא הוזכרו כאן למעוטי בהו עבדים וקרקעות ושטרות והקדשות, דלא שייך שאלה בקרקעות, ולא בשטרות על הרוב, וכל שכן שכירות שאינו שייך בשטרות, וכן לא שייך שאלה ושכירות בהקדש שאסור להשאיל ולהשכיר ההקדשות:
+
+Mishnah 6
+
+<b>רבי מאיר אומר יש דברים שהם כקרקע.</b> ענבים העומדות ליבצר הוא דאיכא בין חכמים לרבי מאיר, דרבי מאיר סבר ענבים העומדות ליבצר כבצורות דמיין, וחכמים סברי לאו כבצורות דמיין. והלכה כחכמים. ודוקא בדין שומרים, אבל גבי מקח וממכר ואונאה ומודה במקצת הטענה, בכל הני קיי״ל דדבר העומד ליבצר כבצור דמי. וכן הלכה:
+<b>עד הזיז.</b> קורה של עליה הבולטת מתוך הבית. וכללא דמלתא, לעולם אינו חייב שבועה דאורייתא עד שיטעננו דבר שבמדה או שבמשקל או שבמנין, ויודה לו במקצת המדה או במקצת המשקל או מקצת מנין:
+
+Mishnah 7
+
+<b>המלוה את חבירו על המשכון.</b> נעשה עליו שומר שכר, לא שנא משכנו בשעת הלואתו, לא שנא משכנו שלא בשעת הלואתו. ואם אבד או נגנב והיה המשכון כנגד החוב, יצא משכונו בחובו ואין להם זה על זה כלום. ואם החוב יתר על המשכון, משלם לוה למלוה מה שהיה החוב יותר. ואם המשכון יותר על החוב, משלם מלוה ללוה. ואם נאבד באונס ששומר שכר פטור, גם המלוה פטור, ונשבע שבאונס נאבד וגובה חובו כולו:
+<b>שקל.</b> חצי סלע:
+<b>לא כי.</b> לא כן היה:
+<b>אלא סלע הלויתני עליו ושלשה דינרים היה שוה חייב.</b> שהרי הוא הודה במקצת הטענה, שהסלע שוה ארבעה דינרין. וכיון שהלוה חייב לישבע כמה היה שוה המשכון שלו, והמלוה חייב לישבע על המשכון שאינו ברשותו ואע״פ שמשלם דמיו משום דחיישינן שמא עיניו נתן בו, ב״ד משביעין את המלוה תחלה שאין המשכון ברשותו, ואח״כ משביעין את הלוה כמה היה שוה. שמא ישבע הלוה תחלה ולא דקדק בשומא ויוציא המלוה את המשכון ויפסלנו לעדות ולשבועה. והא דתנינן בסיפא מי נשבע, מי נשבע תחלה קאמר:
+<b>מי שהפקדון אצלו.</b> המלוה שהיה המשכון אצלו נשבע שאין המשכון ברשותו:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כל הנשבעין.</b> נשבעין ולא משלמין. לא תקנה תורה לתובע לישבע וליטול, אלא לנתבע שישבע ולא ישלם, דכתיב (שמות כ״ב:י׳) ולקח בעליו ולא ישלם, מי שעליו לשלם הוא נשבע:
+<b>ואלו נשבעין ונוטלין.</b> שתקנו להם חכמים לישבע וליטול. וכולהו מפרש להו לקמן במתניתין:
+<b>השכיר.</b> תקנו לו חכמים לישבע וליטול, מפני שבעל הבית טרוד בפועליו ואינו נזכר. והני מילי כשתובעו בזמנו, שכיר יום זמנו כל הלילה שאחריו, ושכיר לילה זמנו כל היום שלאחריו. אבל תבעו לאחר זמנו, בעל הבית נשבע היסת שפרעו ונפטר. ואם שכרו שלא בעדים, נמי אין השכיר נשבע ונוטל, דמתוך שיכול לומר לו לא שכרתיך מעולם, יכול לומר לו נמי שכרתיך ונתתי לך שכרך:
+<b>הוא אומר נתתי.</b> אבל אמר לו שנים קצצת לי והוא אומר לא קצצתי לך אלא אחד, נשבע בעל הבית שבועת התורה שהוא כדבריו ואינו נותן לו אלא אחד:
+<b>ר׳ יהודה אומר.</b> ואין הלכה כר׳ יהודה לא בשכיר ולא בנגזל ולא בנחבל:
+
+Mishnah 2
+
+<b>למשכנו שלא ברשות.</b> וכגון שראוהו עדים שנכנס לבית חבירו ואין בידו כלום ויצא משם וכלים תחובים לו תחת כנפיו:
+<b>הרי זה נשבע ונוטל.</b> שהרי הדברים מוכיחים, שהעדים מעידים שמשכנו שלא ברשות. והוא דטעין ליה האיך במידי דאמיד ביה, אבל אם טען ליה בכסא דכספא וכי האי גונא במידי דלא אמיד ביה, לאו כל כמיניה לישבע וליטול, אלא ישבע הנתבע ויפטר:
+
+Mishnah 3
+
+<b>הרי זה נשבע ונוטל.</b> ודוקא שהחבלה במקום שאפשר שחבל בעצמו, משום הכי צריך שבועה. אבל במקום שאינו יכול לחבול בעצמו וניכר שאחרים עשו לו, כגון שעלתה לו נשיכה בגבו, ואין שם אחר, שיוכל לומר שמא אחר עשה, נוטל בלא שבועה:
+
+Mishnah 4
+
+<b>ואפילו שבועת שוא.</b> לא מבעיא שבועת עדות ושבועת הפקדון דאית בהו כפירת ממון דהוי רע לשמים ולבריות, אלא אפילו שבועת שוא, דאינו אלא רע לשמים, שכנגדו נשבע ונוטל. ושבועת ביטוי לא קתני, דשבועת ביטוי דלהבא כגון אוכל ולא אוכל, איכא למימר כי אישתבע בקושטא אישתבע, שבדעתו היה לקיימו, ואע״פ שכפאו יצרו ועבר עליה אינו חשוד בכך על השבועה. אבל ביטוי דלשעבר, אבלתי ולא אכלתי, דמי לשבועת שוא, שהרי הוציא שבועת שקר מפיו:
+<b>היה אחד מהן משחק בקוביא.</b> תנא פסולא דאורייתא וקתני פסולא דרבנן:
+<b>מפריחי יונים.</b> אית דמפרשי, אם תקדים יונתך ליונתי אתן לך כך וכך, והיינו שחוק. ואית דמפרשי, שמגדל יונה מלומדת להביא יונים לבית בעליה, ויש בהן גזל מפני דרכי שלום:
+<b>וסוחרי שביעית.</b> עושים סחורה מפירות שביעית, והתורה אמרה לאכלה ולא לסחורה:
+<b>חזרה שבועה למקומה.</b> אית דמפרשי בגמרא, חזרה לסיני, לשבועת הר סיני שהשביע הקב״ה את ישראל לא תגזול, והוא יפרע מן הכופר ממון לחברו, אבל ב״ד אין נזקקין לא לשבועה ולא לפרעון. ואית דמפרשי, חזרה שבועה למחויב לה, על זה שהודה במקצת, וכיון שאינו יכול לישבע שהרי חשוד הוא, ישלם:
+
+Mishnah 5
+
+<b>[שניהן נשבעין ונוטלין מבעל הבית.</b> דאמר ליה חנוני, פועלים לא מהימנו לי בשבועה], את האמנתינהו דלא אמרת לי בסהדי הב להו. וכן פועלים אמרי ליה, חנוני לא מהימן לן בשבועה. וכששניהם נשבעין ונוטלים מבעל הבית, נשבעים זה בפני זה, כי היכי דליכסוף חנוני מפועלים או פועלים מחנוני:
+<b>אלו ואלו באין לידי שבועת שוא.</b> שהרי על כרחך אחד מהן נשבע לשוא ונמצא שם שמים מתחלל. אלא אלו ואלו נוטלין בלא שבועה. ואין הלכה כבן ננס:
+
+Mishnah 6
+
+<b>ונתן לו.</b> והפירות צבורין ומונחים ברה״ר ואין מוחזק בהן לא חנוני ולא בעל הבית:
+<b>ונתתו באנפלי.</b> תיק העשוי למעות:
+<b>ישבע בעל הבית.</b> שבועה כעין של תורה, ויטול. דכיון דחנוני מודה שמכר, והפירות הם חוץ לחנותו, בעה״ב נשבע ונוטל:
+<b>אמר לו נתתים לך.</b> והולכתן לתוך ביתך. ואלו הפירות הצבורין ומונחים שלי הם שנתתי כאן למוכרן, והלה טוען אלו הם הפירות שמכרת לי בדינר. הואיל והלוקח מודה במקח והחנוני כופר שלא מכר את אלו, ישבע החנוני שבועה כעין של תורה ויטול:
+<b>רבי יהודה אומר וכו׳</b> רבי יהודה אסיפא פליג, ואמר דבין בזו בין בזו בעל הבית נשבע ונוטל. דכיון שהפירות הם חוץ לחנות הוי כאילו הפירות הם ביד בעל הבית, וכל שהפירות בידו, ידו על העליונה והוא נשבע ונוטל:
+<b>אמר לשולחני וכו׳</b> אשמעינן תנא פלוגתא דר׳ יהודה ורבנן בין במעות של שולחני בין בפירות של חנוני. דאי אשמעינן פלוגתייהו בחנוני, הוה אמינא בפירות אמרו רבנן דכי אמר לו נתתים לך והולכתן לתוך ביתך ישבע החנוני ויטול, לפי שהחנוני עשוי ליתן פירות קודם שיקח הדינר, אבל בשולחני שאינו עשוי ליתן האיסרין קודם שיקח הדינר, אימא מודו ליה לר׳ יהודה דלעולם בעל הבית נשבע ונוטל. ואי איתמר בהא, בהא קאמר ר׳ יהודה דלעולם בעל הבית נשבע ונוטל, מפני שאין השולחני עשוי ליתן האיסרין עד שיקח הדינר, אבל בחנוני שהוא עשוי ליתן הפירות קודם שיקח המעות אימא מודה להו לרבנן, צריכא. ואין הלכה כר׳ יהודה:
+
+Mishnah 7
+
+<b>הפוגמת כתובתה.</b> שמוציאה שטר כתובתה ומודה שנתקבלה מקצתה:
+<b>לא תפרע אלא בשבועה.</b> אם טוען הבעל נתקבלה כולה:
+<b>עד אחד אומר וכו׳</b> ומנכסים משועבדים ומנכסי יתומים כו׳. ונפרעת שלא בפניו. כולהו אכשם קיימי, כשם שאין אחד מאלו נפרע אלא בשבועה, כך היתומים אינם נפרעים אלא בשבועה. יתומים הנפרעים מן היתומים לא יפרעו אלא בשבועה. ומיירי מתניתין כגון שאלו היתומים שבאים להפרע מהן אומרים אין אנו יודעים אם פרע אבינו זה החוב אם לאו, אבל אם טענו אמר לנו אבינו שלא לוה מעות הללו ולא נתחייב בחוב זה מעולם, הרי היתומים שמוציאים שטר חוב על היתומים הללו נפרעים מהם שלא בשבועה, שכל האומר לא לויתי כאומר לא פרעתי דמי, והם אינם יכולים להכחיש העדים שמעידים שאביהם לוה המעות הללו. ולא שנו דבשבועה מיהת שקלי יתומים מן היתומים, אלא שמת מלוה בחיי לוה, אבל מת לוה בחיי מלוה, כבר נתחייב מלוה שבועה לבני לוה שלא נתקבל כלום, שהנפרע מן היתומים אפילו בשטר צריך שבועה, ואין אדם מוריש ממון שהוא חייב עליו שבועה לבניו, לפי שאין הבנים יכולים לישבע שבועה שנתחייב אביהם. ואע״פ שכן הדין, אם דיין אחד דן שישבעו היתומים שבועה שלא פקדנו אבא ויפרעו מממון היתומים האחרים בשבועה זו, מה שעשוי עשוי:
+<b>שלא פקדנו אבא.</b> בשעת מיתה:
+<b>ושלא אמר לנו קודם לכן.</b> ששטר זה פרוע:
+<b>הרי זה נשבע.</b> שלא מצא בין שטרותיו של אביו ששטר זה פרוע. וכן הלכה:
+<b>רבן שמעון בן גמליאל אומר.</b> והלכה כרשב״ג:
+
+Mishnah 8
+
+<b>שלא בטענה.</b> שלא בטענת ברי אלא בטענת שמא, שטוענו שמא עכבת משלי. ומשום דכל הני מורו היתר לעצמם לפי שטרחו בנכסים, משום הכי רמו רבנן שבועה עלייהו:
+<b>והאפוטרופים.</b> שנתעסקו בממון אדם להכניס ולהוציא ולישא וליתן. אבל באפוטרופוס של יתומים, אם מינהו ב״ד ישבע, ואם אבי יתומים מינהו לא ישבע:
+<b>והאשה הנושאת ונותנת בתוך הבית.</b> שהושיבה בעלה חנונית או אפטרופא על נכסיו:
+<b>ובן הבית.</b> אחד מן האחין שנתעסק בנכסים משמת אביהן:
+<b>חלקו.</b> ולא השביעוהו בשעת החלוקה:
+<b>נתגלגלה לו שבועה.</b> אצלם אחרי כן, מגלגלין גם את זו עליו. וכדרך שמגלגלין בשבועת התורה ובשבועה שהיא כעין של תורה, כך מגלגלין בשבועת היסת:
+<b>והשביעית משמטת את השבועה.</b> לאו אהנך שבועות דשותפין קאי, דהא אין שביעית משמטת שותפות ולא שבועתה. אלא מלוה ושבועתה היא משמטת:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>ארבעה שומרים הם.</b> ודיניהן שלשה:
+<b>נושא שכר.</b> שומר בשכר:
+<b>נשבע על הכל.</b> שלא פשע:
+<b>משלם את הכל.</b> כל הנך דתנינן במתניתין, שבויה ושבורה ומתה וגניבה ואבדה. אבל מתה מחמת מלאכה, אינו משלם, דלאו לאוקמה בכילתא שאלה. והמשנה הזאת מפורשת בהשוכר את הפועלים:
+
+Mishnah 2
+
+<b>ואמר אמן פטור.</b> שאילו הודה לא היה משלם כלום, נמצא שאין כאן כפירת ממון. ואע״פ שנשבע לשקר, לא חייבה תורה קרבן שבועה אלא היכא שכפרו ממון. וכן הדיין אינו יכול להשביע אלא על דבר שאם הודה היה חייב לשלם ממון:
+
+Mishnah 3
+
+<b>היכן שורי אמר לו אבד.</b> אמר לשומר חנם היכן שורי אמר ליה אבד. 
+<b>משביעך אני ואמר אמן והעדים מעידים אותו שאכלו משלם את הקרן.</b> ולא כפל. ואם הודה לו מעצמו עד שלא באו עדים, משלם קרן וחומש ואשם, כדין שבועת הפקדון, דאינה באה עד שמודה ושב מרשעתו ובא להתכפר:
+<b>אמר ליה נגנב משביעך אני וכו׳</b> דשומר חנם הפוטר עצמו בטענת גנב ונשבע ובאו עדים, משלם כפל, דכתיב (שמות כ״ב:ז׳) אם לא ימצא הגנב, אם לא ימצא כמו שאמר, אלא שהוא עצמו גנבו, ישלם שנים. אבל אם בא לפטור עצמו בטענת אבד, אינו משלם כפל:
+<b>הודה מעצמו משלם קרן וחומש ואשם.</b> אבל כפל לא, דמודה בקנס פטור:
+
+Mishnah 4
+
+<b>אמר לאחד מן השוק וכו׳</b> הכא לא גרסינן משביעך אני, דהא בלא שבועה מיחייב כפל. שזה גנב ממש הוא, ובגנב כתיב ישלם שנים, ואין צריך שבועה:
+<b>עדים שממשמשין ובאין.</b> רבותא אשמעינן, דאע״ג דמחמת ביעתותא דעדים מודה, אפ״ה מהניא הודאה ונפטר מן הכפל. וכיון דאין כפל, פטור אף מן הטביחה שכפר בה ובאו עדים שגנב וטבח ומכר, דכל היכא דליכא כפל ליכא חיוב טביחה, דתשלומי ארבעה וחמשה אמר רחמנא, ולא תשלומי שלשה וארבעה, וכיון דכפל ליכא, בציר ליה חד:
+
+Mishnah 5
+
+<b>אמר לשואל וכו׳ פטור.</b> שהרי אף כשנשבע לשקר חייב את עצמו בתשלומין ואין בשבועה זו כפירת ממון:
+
+Mishnah 6
+
+<b>חייב.</b> שהרי כפר ממון, שאילו הודה היה מתחייב:
+<b>מת והוא נשבר וכו׳ פטור.</b> שאם הודה לא היה משלם. וכן נגנב והוא שאבד, או אבד והוא שנגנב, פטור, שהרי שינה מחובה לחובה ולא כפר ממון בשבועה זו:
+<b>א״ל אבד או נגנב והוא שמת או נשבה וכו׳ פטור.</b> שהרי שינה מפטור לחובה והפסיד בשבועתו:
\ No newline at end of file
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@@ -0,0 +1,732 @@
+Bartenura on Pirkei Avot
+ברטנורא על משנה אבות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+https://www.sefaria.org
+
+Bartenura on Pirkei Avot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+משה קבל תורה מסיני – I state, for since this tractate is not based on the explanation of a commandment from the commandments of the Torah like the rest of the Tractates that are in the Mishnah, but all of it is ethics and [personal] qualities/morality, and the Sages of the nations of the world also formulated books like that which are formulated from their hearts like the paths of ethics how a person should behave with his friend, therefore, the Tanna/teacher begins in this Tractate, “Moses received the Torah at Sinai”, to tell you that the [personal] qualities and ethics/morality that are in this Tractate were not formulated in the hearts of the Mishnaic Sages but even these were stated at Sinai.
+מסיני – from that which was revealed at Sinai.
+לזקנים – who lived long lives after Joshua, and those elders to other elders until they reached to the beginnings of the [period of the] Prophets, which are Eli the priest and Samuel Haramati (i.e., from Ramah).
+לאנשי כנסת הגדולה – there were one-hundred and twenty elders. Zerubavel, his princes, Ra’alyah, Mordecai Bilshan, who were in the days of Ezra when they ascended from the Diaspora [back to the Land of Israel] in [the period of] the Second Temple, and among them, Haggai, Zechariah and Malachi and Nehemiah the son of Hachliah and their colleagues. And they were called the Great Assembly, because they returned the crown [of the Torah] to its former greatness (Talmud Yoma 89b), for Moses had said (Deuteronomy 10:17): “The great, mighty and awesome God”, but Jeremiah and Daniel came and said that we don’t say “the mighty and awesome,” but they (i.e., the Men of the Great Assembly) restored it as it was at first, since they said, these are God’s mighty [acts] and these are God’s awesome, for where it not so, how would a nation like this would be able to be established in the face of several nations.
+הם אמרו שלשה דברים – they said many things, but these three things which they said [are those] through which there is the establishment of the Torah.
+הוו מתונים בדין – if a legal case comes before you once, and a second and third time, do not say that say that this legal case already came before me and I repeated time and again [what I decided], but be deliberate, that is to say, delay/wait prior to your deciding the law [in this case].
+והעמידו תלמידים הרבה – to exclude/take exception to Rabban Gamaliel who said (Talmud Berakhot 28a) that every student whose inside (i.e., inner personality and commitments) is not like his outside (i.e., appearance) should not enter into the House of Study, which comes to teach us, that we teach Torah to all individuals and we don’t need to check after them, as long as it will not become known from his matter that his deeds are corrupt and whose reputation people disliked (see Talmud Moed Katan 17a); alternatively, we learn (Talmud Yevamot 62b) that if he produced students in their youth, he should produce students in his old age, as it is written (Ecclesiastes 11:6): “Sow your seed in the morning, and don’t hold back your hand in the evening, [since you don’t know which is going to succeed, the one or the other, or if both are equally good].”
+ועשו סייג לתורה – a fence that he would not touch that which is prohibited by the Torah, such as second-level illicit sexual relationships, and actions forbidden by the Rabbis as being out of harmony with the celebration of Shabbat, as it is written (Leviticus 18:30): “You shall keep My charge…,” you should make a charge for My charge.
+
+Mishnah 2
+
+משיירי – from the remnants, for after all of them died, the tradition remained in his hand, and he was the Kohen Gadol/High Priest after Ezra.
+הוא היה אומר – that is to say, this was always regularly in his mouth, and similarly, every particular individual Rabbi says, he would say, that are in this Tractate, their explanation was something regularly mentioned at all times.
+העולם עומד – The world was not created other than for these three things.
+על התורה – for had not the Jewish people accepted the Torah, heaven and earth would not have been created, as it is written (Jeremiah 33:25): “As surely as I have established My covenant with day and night – the laws of heaven of earth” (Tractate Shabbat 88a).
+ועל העבודה – the Divine service of the sacrifices, for such is taught in the Tractate Taanit (27b), for were it not for the posts/divisions of popular representatives deputed to accompany the daily services in the Temple with prayers (i.e., prayer meetings), heaven and earth would not have been established, and we found that on account of the sacrifices that Noah offered, [the Holy One, Blessed be He] swore that he would not bring a flood to the world, for the world exists for the sacrifices.
+ועל גמילות חסדים – as it is written (Psalms 89:3): “Your steadfast love is confirmed forever” and it is deeds of lovingkindness [such as] to rejoice with grooms, and to comfort the bereaved and to visit the sick and to bury the dead and other such things.
+
+Mishnah 3
+
+פרס – it is the language of valuation, as in “convertible [into payment in silver by the sanctuary weight]” (Leviticus 5:15), which we translate into Aramaic as assessment/valuation, which is what a person gives to an individual who served him and he is not liable by law to give him anything, such as what a person gives to his minor son or to his wife or to his servant because of satisfaction that they have provided him, and even for the hope of a prize/reward like this, a person would not serve his Creator, other than out of love alone.
+ויהי מורא שמים עליכם – even though you serve out of love, also serve out of fear/awe, for a person who serves out of love is zealous in positive commandments, but the person who serves [God] out of fear/awe is careful from negative commandments, and it is found that his service [of God] is complete, and so said the Rabbis, that one who serves out of love should serve from fear/awe. Serving out of love, for if one comes to hate, know that you can love, and someone who loves does not hate. Servicing [God] out of awe/fear, for it one comes to resist/reject, know that you fear [God] and a person who fears does not resist/reject.
+
+Mishnah 4
+
+יוסי בן יועזר איש צרידה ויוסי בן יוחנן איש ירושלים – all the Tannaim/Mishnaic teachers that are mentioned in this chapter pair by pair, so-and-so and so-and-so received [the Tradition] from so-and-so and so-and-so, the first of them is the Nasi/Prince/Patriarch, and the second is Av Bet Din/President of the Court.
+יהי ביתך בית ועד לחכמים – when the Sages wanted to gather together and to meet, your house should be ready for this thing, that you would be accustomed to say, “let us gather together in the house of so-and-so”, for it is impossible that you would not learn from them some thing of wisdom. The Rabbis spoke metaphorically – to what can this be compared? To a a person who enters into store of spices/perfumes, even though he didn’t purchase anything, nevertheless, he absorbed a good smell and he took it out with him.
+והוי מתאבק בעפר רגליהם – that is to say, that you should go after them. For a person who walks raises the dust with his feet, and the person who walks behind him is filled from the dust that he raises with his feet. Another explanation: that they should sit with their feet on the ground, for such is how they would practice, that the Rabbi sits on the bench and the students sit at his feet on the ground.
+והוי שותה בצמא את דבריהם – like a person who is thirsty who drinks to satisfy his appetite, and not like a person who is satiated who is sick of his food that he despises it, even with words that are pleasant and good.
+
+Mishnah 5
+
+יהי ביתך פתוח לרוחה – like the home of our father Abraham, of blessed memory, which was open to the four directions of the world, in order that guests would not need to go around to find the opening.
+ויהיו עניים בני ביתך – that he should acquire slaves to serve him, for it is better that a Jew should benefit from his possessions and not the seed of the accursed Canaanites.
+באשתו אמרו – for since it said with the woman/האשה and it did not say with a woman, we learned that they spoke of one’s wife. There are those who explain [that it refers] only to his menstruant wife, so that he should not become accustomed to sin, and from the words of the Mishnah it appears, that even one’s pure wife [is referred to]. And similarly, our Rabbis of blessed memory (Tractate Hagigah 5b) tells a person what is is conversation, for even a light conversation between a man and his wife, we inform him at the time of judgment, other than to if he needs to appease her for a the matter of [the performance of] a commandment, such as a Rabbi who spoke [with his wife] and [engaged in] sexual foreplay and performed his [sexual] needs.
+מכאן אמרו חכמים – Our Holy Rabbi (Rabbi Judah the Prince) who arranged the Mishnayot wrpte, from the words of this Sage who said “and a person should not engage in lengthy conversation with one’s wife,” the Sages learned to state, that whenever a person engages in lengthy conversation with one’s wife, it causes evil to himself. I found written, that a person tells his wife the events that such-and-such occurred to me with so-and-so, it teaches him to stir up strife, such as Korah who told his wife what Moses had done when he waves the Levites, and this brought him with her words to dispute. Alternatively, because he tells her hat his colleagues shamed him and embarrassed him, even she despises him in her heart, and this causes evil to himself.
+ובוטל מדברי תורה – since he is drawn after idle words and does not engage in [the study of] Torah.
+
+Mishnah 6
+
+עשה לך רב – Maimonides explained that even though he is not worthy of being a Rabbi/teacher for you, make him a teacher for you but don’t study on your own. And I heard, “Make for yourself a teacher” means that he should accept for himself one Rabbi that he will always learn from him, and not that he would learn from one [Rabbi] today and tomorrow from the other. But even though in the Tractate Avodah Zarah 19a, they stated, that a person who learns Torah from Rabbi does not see a sign of blessing, they have already explained and stated these words regarding a logical deduction, for it is good for him to hear the logical arguments of many, but regarding the matter of learning/Gemara, from one Rabbi is preferable, in order that he not cause damage to his learning.
+וקנה לך חבר – and even if he needs to purchase him with [his] dear funds and to disperse monies in order that he can acquire his love. But regarding a Rabbi/teacher, it does not belong to say: “Acquire for yourself a Rabbi/teacher”, for the Rabbi/teacher must teach for free.
+והוי דן את כל האדם לכף זכות – when the matter is on the scales, and it has no decision to either side, such as the case of a person of whom we do not know of his deeds, if he is righteous or if he is wicked and he performed an action where it is possible to judge him favorably or it is possible to judge for condemnation, it is the measure of righteousness to judge him favorably, but a person who is presumed to be wicked, it is permissible to judge him for condemnation, for we did not say this other than for whose who suspect those who are religiously fit, are flogged on his body (Shabbat 97a), for it follows that someone who is suspicious of the wicked is not flogged.
+
+Mishnah 7
+
+הרחק משכן רע – so that you should not learn from his actions. And furthermore, that you should not be afflicted with him in his downfall, for woe to the wicked and woe to his neighbor.
+ואל תתחבר לרשע – for the Sages said such, that anyone who attaches himself to the wicked, even though he does not act according to their deeds, he receives reward, in a similar manner. What can this be compared to? To a person who enters the home of a tanner, even though he did not take anything with him, nevertheless, he absorbed the evil smell and removed it with him.
+ואל תתיאש מן הפורענות – so that he should not say that as this wicked person is successful in his deeds, I will go and cleave with him, since the hour smiles upon him (i.e., he is in luck) therefore, [the Tanna] stated that he should not despair of retribution, that is to say, he should know that retribution will come upon him quickly and all of a sudden, his time will come.
+
+Mishnah 8
+
+אל תעש עצמך כעורכי הדיינין – like those individuals who arrange and order the claims of the litigants before the judges, for it is prohibited for a person to reveal his judgment to one of the litigates and to say to him, “do this,” because you will be be innocent in your case, and even though the law is with him. Another explanation, like those who arrange the judges, like the greatest of the judges. But a student who sits before his Rabbi/teacher speaks, that he should not make himself like the greatest of the judges to speak before his Rabbi/teacher as one who decides the law. עורכי – the language of the courts of the heathens (Talmud Gittin 9b), the courts of the House of David. And from others I heard, you should not make yourself like the greatest of the judges to force litigants to come before you for judgment.
+יהיו בעיניך כרשעים – in order that your heart not be inclined to one of them to say that so-and-so is an important person and not that he should make a false claim. For if you say this, you are not able to see him as [potentially] guilty.
+כשקבלו עליהם את הדין – so that the guilty person should not suspect to say that he was a thief, but he should say, perhaps he was in error and he did not intend to steal. Alternatively, if one of them was liable to take an oath and he swore, he should not say that he swore falsely.
+
+Mishnah 9
+
+והוי זהיר בדבריך – so that the Judge should not say lest such-and-such was the action, of if the matter was such, a certain person would be innocent, or from these words the litigant or the witnesses would learn to say that a certain thing never happened.
+
+Mishnah 10
+
+שמעיה ואבטליון – they were righteous converts, and were from the descendants of Sennacherib. And I heard that because Avtalyon was the head of the court, he was called by this name, for its explanation is father to minors. For in Aramaic, the word טליא means young, such as (Talmud Megillah 5b) Rabbi Yohanan who said: When I was young, when I was small, let them bring a young boy and a young girl. Even here, Avtalyon was the father of minor orphans.
+אהוב את המלאכה – even if he has from what to support himself, he is obligated to engage in work, for idleness leads to dull-mindedness (Tractate Ketubot 59b).
+ושנא את הרבנות – and a person should not say that I am a great person, and it is a disgrace for me o engage in work. As Rav said to Rav Kahana (Tractate Pesahim 113a), “flay a carcass in the street and earn a living, and do not say that I am Kohen, [or] I am a great man, and this matter is hateful to me.” Another explanation to “and hate the Rabbinate”, distance yourself from exercising rulership over a community, for the Rabbinate/leadership buries those who engage in it.
+ולא תתודע לרשות – in order to take leadership through his hand. Alternatively, do not make yourself a partisan of a foreign government, so that you should not transgress on the knowledge of your Creator, like what occurred to Doeg the Edomite. לרשות – authority is called the secular government, since the secular government has the permission to act according to its will.
+
+Mishnah 11
+
+הזהרו בדבריכם – so as to not leave a place for sectarians to err with their words.
+שמא תחובו חובת גלות – that is to say, even though that in the place you are in, there are no sectarians, there is a suspicion lest it causes sin and that you will become liable for exile, and you will be exiled to a place where there are people who make a clear argument in Torah that is not according to the Halakha, and they are a nickname for evil waters, for you will understand from their words things that are not appropriate and the coming students will drink after them from those things which are the words of heresy and they will die in their sin.
+ונצא שם שמים מתחלל – they will leave those opinions idle in the world, such as what occurred to Antignos of Socho with Tzadok and Baitos his students, as he said to them: Do not be like servants who serve their master in order to receive a reward, and they said (Avot D’Rabbi Nattan chapter 5), it is possible for a worker to perform work all day long and work hard and in the evening he does not receive his reward, and they went out to heresy – them and their students, and they are called Sadducees and Boethusians until today.
+
+Mishnah 12
+
+הוי מתלמידיו של אהרן אוהב שולם ורודף שלום – It was explained in Avot D’Rabbi Natan, how was Aaron one who loves peace? When he would see two people quarreling, he would go to each one of them, without the knowledge of his fellow, and say to him: “See your friend, how he regrets and beats himself on the fact he sinned against you and he says to me, when I come to you, you should forgive him.” And as a result of this, when they would meet each other, they would kiss each other. And how would he bring human creatures to Torah? When he would know of a person who committed a sin, he would befriend him and show him a shining face, and that person would be embarrassed and say: “Had I known this righteous individual, my evil deeds would distance him from me, and as a result of this, he would return to the good. This is what the prophet (Malachi) testifies about (Malachi 2:6): “He served me with complete loyalty and held the many back from iniquity.”
+
+Mishnah 13
+
+נגד שמא אבד שמא – He whose name is followed at a great distance because of rulership and Rabbinic office, will quickly lose his name, since the Rabbinic office buries its owners. This is against the language of “pulling.” The Aramaic translation of משכו/pulls him is long-suffering.
+ודלא מוסיף – The individual who does not add to his learning.
+יסיף – it will diminish from his lips what he has already learned and he will forget his learning. And there are those who have the reading יאסף/will exterminate, that is to say, he will be gathered unto his people not at the appropriate time.
+ודלא יליף – this is more difficult than someone who does not add/increase [to his learning], therefore he liable for death, that is to say, he is worthy to be killed, as It states (Talmud Pesahim 49b). An ignoramus is permitted to tear him like a fish and to seize him.
+ודישתמש בתגא – The individual who uses the crown of the Torah is like a person who uses its vessels who has passed on from the world. IT is taught in the language of Ishmael (Arabic) a crown. But there are those who interpret תג"א as an abbreviation for “the last male student,” as it is prohibited for a person to use students who are not his students. And I have heard that [the phrase] ודישתמש בתגא [means] using the Divine name, who passes on and is no more, for he has no share in the world to come.
+
+Mishnah 14
+
+אם אין אני לי – if I do no not merit (i.e., advocate) for myself, who will advocate for me?
+וכשאני לעצמי – and even if I advocated for myself, what is this merit, and through what will I be thought of as opposed to what I am obligated to do?
+ואם לא עכשיו – in this world.
+אימתי – for after death, it is impossible to attain additional merit. Another explanation, if not now in the days of youth, when, lest in the days of my old age, [the opportunity] will not arise.
+
+Mishnah 15
+
+עשה תורתך קבע – that Torah should be the essence of your engagement in the day and in the night, and when you become weary from the study, do work, and not that work should be your primary engagement, and when you turn aside form work, engage in Torah study. And I found it written, “Make your Torah study fixed, that you should not be strict with yourself and lenient with others, or strict with others and lenient with yourself, but that your Torah study should be fixed for you like with others, for it says in Ezra (7:10): “For Ezra had dedicated himself to study the Teaching of the LORD so as to observe it, and to teach laws and rules to Israel,” just as he dedicated himself to do thus, he would would teach the Children of Israel.
+
+Mishnah 16
+
+עשה לך רב – regarding the manner of instruction it speaks now. If a judgement comes before you and you have difficulty with it, get for yourself a teacher/Rabbi. והסתלק מן הספק – and you do not make a legal decision upon it yourself, for that which is for the community, for it they brought something torn/unkosher before him for he would assemble to the general public for the Kallah (i.e., the assembly of students in the months of Elul and Adar) the ritual slaughterers of Matta Mehasia for just as they arrive, that it should come from Keshorah.
+ואל תרבה לעשר אומדות – for when he separates the tithes from an estimate, he is not saved from the corruption/disgrace if he gives less from what is appropriate to give from his tithes correctly prepared and the young poultry are disgraced. But if he gives more than what it would be appropriate to give, his fruits are correctly prepared but his tithes are disgraced.
+
+Mishnah 17
+
+ולא מצאתי לגוף טוב אלא שתיקה – he who hears his disgrace and is silent.
+ולא המדרש הוא עיקר אלא המעשה – and you should know that the silence is good. And even the Rabbinic explanation and the commentary and the speaking of Torah, there is no measure greater than this for there is no principle of the receiving of a reward other than for the action, for a person who expounds but does not fulfill it, it would be better for him if he would be silent and not expound it.
+וכל המרבה דברים מביא חטא – for such we found with Ever who increased words and said, “God said not to eat of it and not to touch it” (Genesis 3:3), for she added touching which was not forbidden to her, and the serpent urged her until she touched it for it (i.e., the serpent) said to her, just as there is no [punishment of] death for touching it, so too, there is no [punishment of] death for eating of it. And through this, she came to sin for she ate from the fruit for didn’t Solomon state (Proverbs 30:6), “do not increase your words lest it prove you to be a liar.”
+
+Mishnah 18
+
+העולם עומד – the public welfare of humans is maintained, and this not like the “world standing” above (in Mishnah 2 of this chapter).
+על הדין – to acquit the innocent and to make the guilty liable.
+ועל האמת – that people should not lie to their fellow.
+ועל השלום – between kingdoms and between a person and his fellow.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+רבי אומר שיבור – that he should make clear/ascertain.
+כל שהיא תפארת לעושה ותפארת לו מן האדם – it will be pleasing for him and the other people will benefit from him. And this is what it will be when he will walk among all the measures in the middle path and will not lean towards one of the two extremes, for if he is most stingy, it is a glory for him, for he will amass much funds but people don’t glorify him in this measure, but it is not glorious to those who practice it and it is not pleasant for him, but if he disperses more than is worthy, the people who receive it from him glorify him, but it is not glorious to those who practice it and it is not pleasant for him, for he comes to poverty on account of this. But the measure of generosity which is the middle ground between stinginess and dispersion [of funds] which is glorious for its practitioner, for he guards his money and does not disperse it more than is worthy, and is glorious for him from other people, for people glorify him that he gives like it is worthy for him to give, and similarly, is the law in all other qualities.
+שאין אתה יודע מתן שכרן של מצות – it is not explained in the Torah the reward for fulfilling a positive commandment, nor the punishment for someone who neglects from doing them, for had the punishments for negative commandments had been explained, stoning, burning, killing and decapitation, extirpation and death at the hand of heaven and stripes. The lighter punishment is for lighter sin, ad the more stringent [punishment] for the more serious [transgression].
+והוי מחשב הפסד מצוה – what you lose from your business and your money because of engagement with the [performance of] a commandment, as opposed to the reward that will accrue to you from it in this world or in the world-to-come, which will be more than that loss.
+ושכר עבירה – the benefit that you will enjoy from the sin [committed] as opposed to the loss that will eventually come to you from it.
+
+Mishnah 2
+
+
+שיגיעת שניהם משכחת עון – Since the [study of] Torah weakens the strength of a person and work crushes and breaks the body and as a result, the evil inclination disappears from him.
+וכל תורה שאין עמה מלאכה – and if you say that you should always be laboring in Torah, and its weariness causes sin to be forgotten, for what is the need for work, therefore, it was necessary to state that any Torah [study] that lacks work [accompanying it] leads to idleness, for it is impossible for him [to exist] without sustenance (i.e., food) to attack and rob people and cause them to forget their learning.
+יהיו עוסקין עמהם לשם שמים – and not in order to take the wreath/crown and to say: Such-and-such I have done for the community.
+שזכות אבותם מסייעתן – for the merit of the fathers of the community and their righteousness which exists forever is what assists those who engage with them to bring their righteousness to light, and not from the good side of the striving of those who are engaging them.
+ואתם מעלה אני עליכם שכר – even though the matter does not come to a good completion from the perspective of your actions, other than because of the merit of the deeds of the community fathers, I credit you worthy of reward as if you had performed a great salvation in Israel because you are engaged in this for the sake of Heaven. Another interpretation: All who engage with the community to compel or force the community towards [the fulfillment of] a certain commandment for charitable purposes or to redeem the captive, you will engage with them for the sake of Heaven, for the righteousness of the community fathers assists them to give what was legislated upon them, and even at great cost, and the acts of charity will stand for them forever. And you are engaged to compel the community for [the performance of] this Mitzvah, I credit you as if you have performed this Mitzvah from your own actual financial resources. But Maimonides explains that for you, I credit you with a reward as if you have performed this [commandment] for at the time that you are engaged with the community, you have been interrupted from the performance of some other commandment for the sake of the needs of the community, I credit you with a reward as if you had performed that commandment that you had been interrupted from.
+
+Mishnah 3
+
+הוו זהירים ברשות – you who engage with the needs of the community, even though you need to consult with the authorities in order to care for the needs of the many, be careful, etc.
+
+Mishnah 4
+
+עשה רצונו כצונך – disperse your money for the needs of Heaven, according to your will, as if you have dispersed them for your needs, for if you have done so, He will make your will like His will, He will grant you good will.
+כדי יבטל רצון אחרים – that He (i.e., God) will invalidate the counsel of all who rise up against you for evil. But I heard that this is none other than a matter of honor/respect towards what is above (i.e., God), for it is as if it is written that He will annul His will for the sake of your will, like that which they said (Chapter 6) Tractate Shabbat 63a במה אשה /”In what does a woman go out (on Shabbat):” Anyone who performs a Mitzvah in the proper manner even a decree of seventy years is cancelled on his behalf.
+אל תפרוש מן הציבור – but rather, join [with them] in their troubles, for the person who separates himself from the community does not [merit to] see the comfort of the community (Tractate Taanit 11a).
+ואל תאמן עצמך עד יום מותך – For Yohanan who served in the High Priesthood for eighty years, at the end became a Sadducee (Tractate Berakhot 29a).
+ואל תדין את חברך עד שתגיע למקומו – If you see you fellow who comes to a trial and falter, do not judge him for guilt until you yourself come to a trial like his and are rescued.
+ואל תאמר דבר שאי אפשר לשמוע וסופו להשמע – that is to say, your words should not be doubtful that it is impossible to understand from the outset and at first examination [of them], nor rely that if the listener will [examine them] deeply, that he will eventually understand them, for this will bring people to error with your words, lest they err and go to heresy through you. Another explanation: Do not reveal your secrets even with your own self, saying that there is no one that would hear you, for someday it will be heard, for the bird of the heaven will transport the voice (i.e., “the walls hear”), for according to this commentary, the reading is that it will ultimately be heard. But Rashi has the reading: “Don’t say something that is possible to hear, that will in the end be heard, and regarding words of Torah, do not say regarding words of Torah that you can hear now that you will ultimately hear them at the end, but rather, incline your ear and hear it immediately.
+לכשאפנה – from my business, I will engage in [the study of] Torah.
+
+Mishnah 5
+
+בור – empty from every thing and even the nature of give-and-take he does not know, and he is worse than the Am HaAretz/ignoramus. The Aramaic translation of (Genesis 47:19): “that the land may not become a waste” – that the land will not be a waste/uncultivated.
+ולא עם הארץ חסיד – but it is possible that he will be a person who fears sin, for he is a specialist in the nature of give-and-take.
+ולא הביישן למד – for a person who is bashful to ask lest they mock him will remain with his doubts.
+ולא הקפדן – the teacher/Rabbi who is strict with his students when they ask him will not teach properly, but he needs to explain the manner of interpretation of Halakha to his students.
+ולא כל המרבה בסחורה מחכים – as it is written (Deuteronomy 30:13): “Neither is it beyond the sea.” The Torah is not found with those who go beyond the sea (Tractate Eruvin 55a).
+ובמקום שאין אנשים – to sit at the head [of the class] and to give instruction.
+
+Mishnah 6
+
+על דאטיפת אטיפוך – you were evil, plundering humanity and causing them to float on the river and in the same manner, they measured you.
+וסוף מטיפיך יטופון – the matter was not given over to their hands to kill you but rather to a court of Jewish law, and the Holy One, blessed be He gives you over to their hands when they assess guilt on the guilty, and in the future, He will claim from them your death.
+
+Mishnah 7
+
+מרבה בשר מרבה רימה – The individual who overeats and overdrinks until he becomes fat and of much flesh, increases upon himself worms in the grave and worms are difficult to the dead as a needle in the flesh of the living. And this Tanna comes to teach us that are excesses are difficult for a person other than an excess of Torah and knowledge and tzedakah.
+מרבה דאגה – lest he steal it or lest robbers come upon him and kill him. And one pious person would pray that God would save me from the scattering of the soul, and they asked of him, “what is the scattering of the soul?” He said to them that his many possessions would be scattered in many places and one would have to scatter his soul to think about here and there.
+מרבה נשים מרבה כשפים – He took a Mishnaic lesson and continued – that at the beginning, a person decorates himself and eats and drinks and gains weight, and afterwards desires to increase his possession and after he has increased his possessions and sees that he has enough to support many wives, he increases [the number of] his wives, and after he has increased [the number of] his wives, each one requires a maidservant who will serve her, hence he has increased his maidservants; and since he has many members of his household, he needs fields and vineyards to provide wine and food to the members of his household, and he increases [the number of] his slaves to work the fields and the vineyards. For this purpose, it is taught in this Order of the Mishnah.
+מרבה תורה מרבה חיים – as it is written (Deuteronomy 30:20): “For thereby you shall have life and shall long endure upon the soil [that the LORD swore to your ancestors, Abraham, Isaac and Jacob, to give to them].”
+מרבה חכמה – that he gives a reason for his words and his explanations gratify the hearts of those who listen; 
+“the more sitting” – many students gather together and come to hear his logical arguments. And there are those who have the reading: “The more sitting, the more wisdom” – for he who increases his students, his students sharpen him, and add and increase to his wisdom.
+מרבה עצה – he who increases to take advice, increases [his] understanding; he understands a matter from the midst of that matter, from advice that his advisers give him.
+מרבה צדקה מרבה שלום – as it states (Isaiah 32:17): “For the work of righteousness shall be peace.”
+
+Mishnah 8
+
+אל תחזיק טובה לעצמך – to say that I have studied much Torah and because he did not leave aside neither Bible nor Mishnah, nor Halakha nor Aggadah that he did not learn (Tractate Sukkah 28a; Tractate Bava Batra 134a), he would say this.
+בור סוד – We have the reading "בור סוד" and not "בור סיד" – that is to say, like a cistern plastered with lime/plaster.
+שאינו מאבד טפה – such is he that he does not forget a single thing from his learning.
+אשרי יולדתו – he is happy with good qualities until the entire world says about him: “Happy is the one who gave birth to him.” But there are those who say: “on account of the fact that she caused him that he would be wise,” for she would go around to all of the Houses of Study that were in her city, and she would say to them: “I pray thee – have compassion on this fetus that is in my womb that he will be wise, and from the day that he is born, she did not remove his bed from the House of Study, in order that nothing would enter his ears other than words of Torah.
+חסיד – for he practices equity/inside the line of the law.
+ירא חטא – He who is stringent upon himself and forbids himself things that are permitted from his fear lest he come to sin, for if this were not the case, what advantage to him would it be for even an ignoramus can become an individual who fears sin.
+מעין המתגבר – his heart is wide and he adds logical interpretations and dialectics from his own mind.
+אבא שאול אומר משמו – of Rabban Yohanan ben Zakkai.
+ואלעזר בן ערך בכף השניה – I found it written that Abba Shaul never disputed the first teacher [of the Mishnah], and both of the things were said by Rabban Yohanan ben Zakkai and both of them are true, for in the matter of expertise and memory, Rabbi Eliezer outweighs him, but in the matter of acuteness/quickness and dialectics, Rabbi Eleazar ben Arakh outweighs him.
+
+Mishnah 9
+
+עין טובה – he is satisfied with what he has and does not request additional things and is not jealous when he sees that his friends have more than him.
+חבר טוב – when he reproves him when he sees hm doing something not worthy.
+
+הרואה את הנולד – looks forward and glances at what will become and from that, he finds that he considers the loss of a Mitzvah corresponding to its reward, and the reward of a sin corresponding to its loss.
+לב טוב – for the heard is that which presents all o the other powers and I is the source from which flows all of the activities, and even though there are activities for special limbs, nevertheless, the power which animates all movements is the heart, therefore, Rabbi Eleazar said: “a good heart.” And because of this, Rabban Yohanan ben Zakkai stated : I prefer the words of Eleezar ben Arakh to your words.”
+איזו היא דרך רעה שיתרחק ממנה האדם – it was made necessary to ask from this, for he did not comprehend from their first words that the evil path is the opposite of the good path, for not all that is good is the opposite of what is bad, for the measures of piety are that of equity which is good, and whomever is not pious and establishes his words on the laws of the Torah is not evil. For it is possible to say that with satisfaction and it is that the good eye is the good way. The request of the advantages is not the evil path, for he does not damage any individual through this and similarly with the other qualities. Therefore, it was necessary to ask of them – what is the evil path that a person should distance himself from.
+הלוה ואינו משלם – It is the reverse of one who can foresee the future, for if he does not pay, he will not find anyone who will [ever] lend him [anything], and he will lie in hunger, but he did not say merely, “he who does not see the result” because it is possible for an individual that will not see the result, so that he not come to a stumbling block, and he will save himself from the coming of this result.
+וצדיק חונן ונותן – The Holy One, blessed be He is the righteous one of he world who is gracious and gives to the lender what was borrowed from him and not repaid, hence the borrower remains liable to God.
+
+Mishnah 10
+
+הם אמרו שלשה דברים – in civility an din ethics and qualities, for in the areas of the forbidden and the permitted and the exempt and the obligatory, many things were said; alternatively, these three things should always be things accustomed to say.
+יהי כבוד חברך חביב עליך כשלך – and when should this be? that he will not be easily angered. For if you are easily angered, it is impossible that you will not despise the honor of your fellow, which is one word. “Repent one day before your death/demise” is two. And the third is that “you should warm yourself before the light of the Sages”, etc.
+שוב יום אחד לפני מיתתך – since a person does not know when he will die, he should do acts of repentance today lest he die on the morrow.
+והוי זהיר בגחלתן – you should not act with them in an irreverent manner.
+שלא תכוה – so tht you will not be punished at their hand.
+נשיכת שועל – its cure is difficult for its teeth are thin, curved and crooked and the physician needs to cut the flesh with a surgeon’s knife and to widen the bite.
+עקיצת עקרב – worse than a snake’s bite.
+ולחישתן – their speech.
+לחישת שרף – that the vapor that comes from the mouth of the venomous serpent at the time that it hisses/whispers. Another explanation: This venomous serpent does not receive a whisper like other snakes as it is written (Psalms 58:6): “So as not to hear the voice of charmers [or the expert mutterer of spells],” so a Sage if he provokes him and comes to appease him, he will not receive his appeasement.
+
+Mishnah 11
+
+עין הרע – like the evil eye/עין רעה – that he is not satisfied with what he has, and runs after other things. But there are those who interpret עין הרע /the evil eye who brings in the evil eye into the finances of his fellow or his children and causes him harm.
+ושנאת הבריות – baseless hatred. An Maimonides explains that that he detests the community of other human beings and loves to dwell alone. But I heard that a difficult person who brings upon himself the hatred of humanity and causes that everyone hates him.
+
+Mishnah 12
+
+התקן עצמך ללמוד תורה – that he should not say that since my father is a Sage and that the father of my father is a Sage, for Torah scholarship likes to come around to its in again (to be hereditary in the family – see Tractate Bava Metzia 85a), and I don’t have to seek after it.
+וכל מעשיך יהיו לשם שמים – even at the hour when you are engaged in eating ad drinking and good manners/pursuit of a trade, don’t intend to benefit your body but rather, you should be healthy to perform the will of your Creator.
+
+Mishnah 13
+
+הוי זהיר בקרית שמע – to recite it at its appropriate time, and similarly regarding the Amidah to recite each and every Amidah/prayer at its appropriate occasion.
+קבע – like a person who has upon him an obligation – something fixed and states: When will I unload from myself this obligation. Alternatively – [the word] קבע – like a person who has establishes a set time to read a specific chapter, one Torah portion – that he says while merely studying, and does not say in the language of supplication, like a person requesting mercy.
+כי אל חנון ורחום הוא – who wants with supplication and through these supplication he is comforted immediately.
+ואל תהי רשע בפני עצמך – don’t do something that today or tomorrow you will do harm to yourself through it. And Maimonides explained אל תהי רשע בעיניך/do not be evil in your own eyes – that is to say, do not account evil to yourself – for through this you will go out to an evil culture completely. But I heard : do not be evil in this matter – that you will separate yourself from the community and you will stand all by yourself.
+
+Mishnah 14
+
+לאפיקורוס – the language of being ownerless, who despises the Torah and considers it as if it is ownerless. Alternatively, he places himself like someone ownerless and does not have compassion on his soul fearing lest evil come upon him because he despises the Torah or those who study it.
+ודע לפני מי אתה עמל – in this response that you make to an Epicurean – that he will not seduce your heart to turn to his opinion.
+
+Mishnah 15
+
+היום קצר – the life of this world is short.
+והמלאכה מרובה – The Torah is longer than the land by a measure.
+ובעל הבית דוחק – as it states (Joshua 1:8): “but recite it day and night.”
+
+Mishnah 16
+
+לא עליך המלאכה לגמור – your reward [from] God is not to complete all of it in order that you will lose your reward if you don’t complete it. For lest you say, I do not engage in study and I do not take a reward, you will not be a free person to be idle, for by force, the yoke lies upon you to serve/worship.
+לעתיד לבא – in the world to come.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+עקביא. מטפה סרוחה – a drop of effusion of semen; but even though at the time of conception it is not putrid/decomposed for it does not decay in the womb of the woman until after three days and when it becomes putrid, it is not worthy of being emit semen, nevertheless, it is called a טפה סרוחה/ a putrid drop because it is close to becoming putrid immediately when it is outside the womb of the woman, and the one who looks at it when it comes from a putrid drop is saved from pride. And a person who looks at the future to go to the place of dust and any kind of worm is saved from desires and the lust for money. And he who looks at the future to provide a judgement and [final] accounting separates himself from sin and does not stumble if he becomes a victim of sin.
+
+Mishnah 2
+
+בשלומה של מלכות – and even all of the nations of the world.
+חיים בלעו – as it is written (Habakkuk 1:8): “You have made mankind like the fish of the sea,” (Tractate Avodah Zarah 4b). Just as the fish in the sea – all who are larger than their fellow swallow up their fellow, so too human beings. And wee it not for the fear of the kindom, all who is greater than his fellow swallows up his fellow.
+יראי ה' איש אל רעהו – here are two.
+וידום – the language of the “a soft murmuring sound/a still, small voice” (I Kings 19:12), in the manner of teaching something individually when he teaches it in a whisper.
+כל נטל עליו – as if the giving of all of the entire Torah was for his sake alone.
+
+Mishnah 3
+
+לא אמרו עליו דברי תורה – and during the Blessing after the Meals when they make the blessing over the table, they fulfill their religious obligations and it is considered as if they had recited over it words of Torah. Such is what I heard.
+מזבחי מתים – an idolatrous offering, as it is written (Psalms 106:28): “They attached themselves to Baal Peor, ate sacrifices offered to the dead.”
+מלאו קיא וצואה – idolatrous worship is called excrement as it is written (Isaiah 30:22): “’Out!’ you will call to them.”
+בלי מקום – so that they do not mention the name of God [Praised be He] on the table.
+שנאמר וידבר אלי זה השלחן אשר לפני ה' – immediately when he speaks words of Torah it is called the table that is before God. And there are those who say more the beginning of the verse he goes out, as it is written (Ezekiel 41:22): “A wooden altar three cubits high [and two cubits long and having inner corners; and its length and its walls were of wood. And he said to me, ‘This is the table that stands before the LORD.’].” Do not read the word אמות /cubits but as אמות /mothers of the nations, as there is the traditional reading where the vowels guide us; three corresponding to Torah, Prophets and Writings, and we say that Bible, Mishnah and Talmud – a person must speak of them at the table, for this is what is called the table before the Lord. Such is what Rashi explained.
+
+Mishnah 4
+
+הנעור בלילה ומהלך בדרך יחידי – and someone who considers in heart words of exaggeration.
+הרי זה מתחייב בנפשו – because the nighttime is an occasion for those who do damage, and a person who walks on a path alone is in danger because of robbers and several evil occurrences, but if he would be considering the words of Torah, his Torah would protect him.
+
+Mishnah 5
+
+עול מלכות – the burden of the king and officers.
+דרך ארץ – labor and the trouble of making a living in order that his work will be blessed.
+הפורק ממנו עול תורה – a person who says that the yoke of Torah is difficult and I cannot suffer it.
+
+Mishnah 6
+
+עשרה שהיו יושבים בדין – we have this reading.
+בעדת אל – no community is less than ten as it states concerning the spies (Numbers 14:27): “How much longer shall that wicked community [keep muttering against Me]?” This excludes Joshua and Caleb which makes ten.
+ומנין אפילו חמשה שנאמר בקרב אלהים ישפוט – three judges and two litigants.
+ומנין אפילו שלשה. שנאמר ואגודתו על ארץ יסדה – the fire and the air and the water, which are three. (Amos 9:6: “[Who built His chambers in heaven] and founded His vault on the earth,”] “and founded His vault on the earth” – on the foundation of the world he surrounded them, these are three that are called vaults; alternatively, we found three that are vaults: a bunch of hyssop which are three stalks, and there are books in which it is written: And from where [do we learn] even five, as it states (Amos 9:6): “and founded His vault on the earth,” for a person ties up in his hand one which has five fingers, and the total of the fingers of the hand is called אגודה/band/bunch/bundle. And at the beginning of the verse (i.e., Amos 9:6) he states: “Who built His chambers in heaven” – that is to say, the Divine Presence goes down below to the world when there is a band engaged in Torah. And from where [do we learn] that even three, as it states (Psalms 82:1): “among the divine beings He pronounces judgment.” – that there are three judges.
+כי נטל עליו – it is the language of סכך/covering. The Aramaic translation of “And you will cover and take, that is to say, that God’s Divine Presence covers over him.
+
+Mishnah 7
+
+תן לו משלו – do not be prevented from engaging in the needs of heaven, whether from your body or from your money, that you don’t give of what is yours – not from your body and not from your money for you and your money is His (i.e. God’s).
+מה נאה אילן זה מה נאה ניר זה – this is the law regarding all idle conversations, but that it spoke in the ordinary manner, for it is the manner of those who walk on the path to speak about what their eyes see. But there are those who say that it comes to teach us something extra for even though that it is an individual opinion, a person recites the blessing: “Praised is God for such as is in the world,” even though we consider it as if he has forfeited his soul because he stopped from his studies.
+ניר – a ridge of the plough, like (Jeremiah 4:3): “Break up the untilled ground [and do not sow among thorns].”
+
+Mishnah 8
+
+כל השוכח דבר אחד ממשנתו – on account because he did not review it, we consider it as if he is liable for death and because of his forgetfulness, he comes to permit what is forbidden and is found that a stumbling block has come to him, and his inadvertent error counts as something done on purpose. Alternatively, he becomes liable for his own soul because that Mishnah would have preserved him, and because he forgot it, it does not protect him.
+תקפה עליו משנתו – for it was difficult for him and through the difficulty in it, he forgot [his learning].
+
+Mishnah 9
+
+כל שיראת חטאו קודמת לחכמתו – I learned that in his thoughts he places the fear of sin to his wisdom, for he thinks in his heart: “I will learn so that I will become one who fears sin,” and that is because they said that the beginning of thought is the conclusion of the deed.
+חכמתו מתקיימת – for wisdom brings him to what his heart desires, and he enjoys it.
+וכל שחכמתו קודמת ליראת חטאו – that he doesn’t learn in order to do, for since his heart does not turn to be someone who fears sin, his wisdom does not endure and because it prevents him from going after his stubbornness, there is an end to it, which he detests and sets aside.
+
+כל שמעשיו מרובים מחכמתו – here we are speaking of someone who is zealous to perform a positive commandment, and above [when speaking of] where his fear of sin precedes his wisdom, we are speaking of his being careful with negative commandments.
+
+Mishnah 10
+
+כל שרוח הבריות נוחה הימנו – whomever is beloved below knows that he is beloved above (i.e., with God).
+שינה של שחרית – he who continues to sleep until the period for the recitation of the Shema passes.
+ויין של צהרים – which pulls at the heart of man, as it is written (Ecclesiastes 2:3): “I ventured to tempt my flesh with wine” and to bring myself to drunkenness.
+ושיחת הילדים – which idles their fathers from engaging in [the study of] Torah.
+וישיבת כנסיות של עמי הארץ – who gather together and speak of idle things.
+
+Mishnah 11
+
+המחלל את הקדשים – A person who brings the Holy things of the Altar to become a rejected sacrifice in consequence of an improper intention in the mind of the officiating priest or a portion of the sacrifices left over beyond the legal time and bound to be burned or ritually impure, or a person who commits a religious transgression and derives benefit, whether of the Holy things of the altar or the Holy things of the Temple treasury.
+והמבזה את המועדות – he does work on the Intermediate Days of the Festival, or acts on them like a weekday while eating and drinking.
+והמלבין פני חבירו ברבים – He who is embarrassed, his face is at first red and afterwards, white, for the soul has two movements – one towards the outside and one towards the inside. For when we embarrass someone, at first the spirit shakes towards the outer side like one who is filled with rage and his face reddens, and when he cannot find a rational how he can remove the embarrassment from his face, he worries on the inside and the spirit enters his inner side because of he the pain, and his face becomes pale and white. And this is what they said (Tractate Bava Metzia 58b) concerning the whitening – that it goes from red and becomes white.
+והמפר בריתו – that he did not circumcise or that he did circumcise but he pulled his foreskin to cover over his circumcision in order that he should not appear that he is circumcised.
+והמגלה פנים בתורה – he perverts the interpretation of the Torah to be not in accordance with its accepted understanding, like the person who translates (Leviticus 16:21): “Do not allow any of your offspring to be offered up to Molech,” – and from your offspring you shall not give to become with child in Romedom (i.e., identifying Molech with Rome and misinterpreting "להעביר" for the purpose of making it applicable to sexual connection with Romans). But this is not the plain meaning of the Biblical verse, and in the same manner who makes tainted interpretations. Another explanation of someone who perverts the interpretation of the Torah who dares to transgress the words of the Torah in public with a high hand, and he has no embarrassment [at doing so].
+אע"פ שיש בידו תורה ומעשים טובים – and he did not return in repentance from one of these sins that were in his hand. Even though all these sufferings came upon him and he died from his sufferings, he has no share in the World to Come. But if he returned in repentance prior to his death, there is nothing that stands in the way of repentance.
+
+Mishnah 12
+
+הוי קל לראש – before a great, elderly man who sits at the head of the Yeshiva/academy, be easy to perform his duties and serve before him.
+ונוח לתשחורת – to a young man whose hair is black, you don’t have to make it easy upon yourself so much but stand before him with pleasantness and calmness.
+והוי מקבל וכו' – corresponding to all people, whether the head or the young, stand in joy, “receive” like paying respects to, visiting upon, from the Aramaic translation corresponding to accept. Another explanation: be easy to the head of your leaders when you are young, make it easy to perform the will of your Creator. And in your elder years, when your face has become blackened from age, be pleasant to him.
+
+Mishnah 13
+
+מסורת סייג לתורה – The tradition that the Sages passed to us with its defective and plene [letters] (see Talmud Kiddushin 30a) that are in the Torah are a fence and a strengthening to the Written Torah., for through their hands, we understand how many commandments there are and how to do them, like [the example] בסכת בסכת בסכות/the word “Sukkot” (Leviticus 23:42-43) written twice “defectively” and once full – for from it we learn to validate a Sukkah with three walls, and like the passage "מועדי ה' אשר תקראו אתם" /”[these are] the set times of the LORD that you shall celebrate as sacred occasions” (Leviticus 23:37; see also verses 2 and 4 of this chapter) which is written defectively in three places, to teach – אתם/them – even if they are sinning inadvertently, even if they are sinning wantonly, even if they are in the minority.
+מעשרות סייג לעושר – as it is written (Deuteronomy 14:22): “You shall set aside every year a tenth part”. Set aside a tenth part so that you shall be coming wealthy (Tractate Taanit 9a).
+נדרים סייג לפרישות – at the time when a person begins abstinence/self-restraint and is fearful that he should not transgress, he accepts upon himself in the language of a vow that he will not do such and such. And through this, he conquers his inclination.
+סייג לחכמה שתיקה – in what we establish, if through silence from words of Torah, it is already written: (Joshua 1:8) “You shall meditate on it [day and night]” etc., or by silence from gossip and slander and these are a curse from the Torah. But he should not speak other than being silent in those words that are permitted between a person and his fellow that a person should limit speaking of them all that is possible. And on them, Solomon said (Proverbs 17:28): “Even a fool, if he keeps silent is deemed wise, [Intelligent, if he seals his lips].”
+
+Mishnah 14
+
+חבה יתירה נודעת לו – Maimonides explained a great love God showed humanity when he informed him and said to him: “see that I have created you in the image [of God” for when a person does good to his fellow and informs him of the good that he did with him. For it is necessary to explain the great love that was made known to them. Love is revealed and divulged that God did not only have concealed love that God [may He be blessed], has with humanity, for even a revealed and known love for all.
+שנאמר כי לקח טוב – all of the story of Creation, as it is stated in it: “And God saw that this was good” (Genesis 1:10,18,21,25). It (i.e., the world) was not created other than for the Torah which is called a gift (see Tractate Taanit 7a), just as the Torah states (Deuteronomy 32:2): “May my discourse come down as the rain.”
+
+Mishnah 15
+
+הכל צפוי – all that a person does in his remotest recesses is revealed before Him (i.e., God).
+והרשות נתונה – it is in the hand of a person to do good or evil, as it is written (Deuteronomy 30:15): “See, I set before you this day [life and prosperity, death and adversity].”
+ובטוב העולם נדון – with the quality of mercy and despite this, not everything is equal in this quality because everything is according to the multitude of action. A person who increases the doing of good deeds we give him great mercy, and the individual who lessens [the doing of] good deeds, we lessen for him mercy. Another explanation: “And everything is according to the majority of the actions” – since through the majority of a person’s actions he is judged, if most are merits, he is innocent, and if most are wrong-doings, he is guilty. But Maimonides explained “Everything is foreseen” – all the deeds of a human beings what he did and what he will do in the future, everything is revealed before Him (i.e., God), and you should not say that since the Holy One, blessed be He knows what a person will do, if so, he is forced through his deeds that he will be righteous or wicked, since free will is given in his hand to give good or evil and there is nothing that will force him at all, and since this is the case, the world is judged through its goodness, to be called to account from the wicked and to give a good reward to the righteous. For since the sinner sins willingly, he is worthy of being punished and the righteous was righteous willingly and is worthy of receiving a reward. And everything is according to the majority of his deeds, according to how a person continuously strives to do good, so his reward is great for he is not like someone who distributes one-hundred gold coins to tzedakah on one-hundred occasions to one who gives them on one occasion, and this is the reading of Maimonides. And everything is according to the majority of his deeds, but not according to the deed.
+
+Mishnah 16
+
+הכל נתון בערבון – the feet of a person are a surety to him, for wherever he wants to go, they will lead him” (Tractate Sukkah 53a).
+ומצודה פרושה – suffering and death.
+החנות פתוחה – and people enter there and take debts for merchandise that are payable at certain seasons.
+והחנוני מקיף – and he believes all who come to take; such it is that people sin every day and the Holy One, blessed be He, waits for them until their time comes [to die].
+הפנקס פתוחה – to write in it the debts for merchandise so that he won’t forget.
+והיד כותבת – so that you would not say that even though the ledger is open, sometimes, the storekeeper is preoccupied and he doesn’t write down everything, therefore, it (i.e., the Mishnah) states that hand is writing.
+וכל הרוצה ללוות וכו' – that is free will is granted as stated [in Mishnah 15] above, for no one is forced to borrow against his will.
+והגבאים – suffering and evil occurrences.
+לדעתו – sometimes he remembers is obligations and says that it is beautiful that I judged.
+ושלא לדעתו – sometimes he forgot and calls a travelling salesman corresponding to the judgment of the Holy One [blessed be He].
+ויש להם על מה שיסמוכו – on the notebook and on the storekeeper who Is faithful regarding his notebook; such are these sufferings which are adjoined to the deeds of a human being that are mentioned before the Holy One [blessed be He], even though they are forgotten by man.
+והדין דין אמת – The Holy One, blessed be He, does not deal despotically with His creatures (Tractate Avodah Zarah 3a).
+והכל מתוקן לסעודה – both the righteous and the wicked have a share in the World to Come after their obligations have been collected from them.
+
+Mishnah 17
+
+אם אין תורה וכו' – his give-and-take is not pleasant with humanity.
+אין דרך ארץ – his Torah will be end up being forgotten.
+אם אין דעת וכו' – knowledge is that is finds a rationale for the matter. And understanding – he understands the matter from within the matter but doesn’t show him the reasoning. But if there is no knowledge to give the reasoning for the matter, there is no understanding, for after he did not know the reason for something, it is as if he did not know it. But nevertheless, understanding precedes, therefore, if there is no understanding, there is no knowledge.
+אם אין קמח אין תורה – whomever lacks what to eat, how can he engage in Torah study?
+אם אין תורה אין קמח – what value does it serve if he has the wheat in his hands but he lacks Torah? It would be better for him if he didn’t have wheat and he died from hunger.
+
+Mishnah 18
+
+קנין – the sacrifices of fowl which ae called “nest” – referring to the nest of a bird. And there are within it (i.e., the Tractate) stringent Halakhot such as if an obligatory offering got combined with a freewill donation or a burnt-offering whose action is performed above, together with a sin-offering whose action is performed below.
+ופתחי נדה – the laws of the menstruant woman/Niddah who lost track of her menstruation cycle and needs to watch until the starting time of her menstruation. And sometimes, she is required to immerse [in the Mikveh] ninety-five immersions according to the one who states that immersion at the appropriate time is a Mitzvah.
+הן הן גופי הלכות – the principles of the Oral Tradition, for which we receive for it a reward.
+תקופות – the matter of the movement of the constellations [in the sky].
+וגמטריאות – the value of the letters.
+פרפראות לחכמה – like the auxiliary dessert that is customary to eat at the conclusion of the meal to conclude in a joyful manner – so too these auxiliary forms of wisdom which give honor to their owners in the eyes of humanity.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בן זומא – because he did not live long, he was never ordained that he would be called “Rabbi.” They called him by the name of his father, and similarly, Ben Azzai, and both of their names were Shimon.
+איזהו חכם – this is how it should be read: How should a Sage who is worthy that he should glory in his wisdom.
+הלמד מכל אדם – and even though he is younger than him, for since he doesn’t care for his honor and learns from those younger than him. Things are recognized that his wisdom is for the sake of Heaven, and not to be arrogant or to glorify himself.
+שנאמר מכל מלמדי השכלתי – and at the end of the verse (Psalms 119:99): “[I have gained more insight than all my teachers,] for Your decrees are my study,” that is to say, I would study Torah from all of my teachers, even from those younger than me, and I would not be concerned for my honor, for your decrees are my study, for my intentions are for Heaven alone. And similarly… איזהו גבור – who is worthy that he should glory in his courage; he who conquers/masters his passions.
+שנאמר טוב ארך אפים מגבור – this is the explanation of the Biblical verse (Proverbs 16:32): “Better to be forbearing [than mighty],” he who comes from side of might of the conquest of the [evil] impulse, not from the side of softness of nature and similarly, “to have self-control than to conquer a city” – from the king who after he has conquered the city and the people rebelling against hm come to his hand, he has self-control and doesn’t kill them.
+איזהו עשיר – who is worthy to glorify in his riches, he is happy with his portion.
+איזהו מכובד – since all three of these good things which are mentioned above which are the wisdom and the courage and the wealth. He who is worthy of them is honored from himself in the eyes of God and mankind, and even if humanity doesn’t honor him on account of these, therefore, the Tanna attached to them and said: Whomever has these qualities and is honored through himself, what should he do, for he will be honored from others as he honors humanity.
+וכי מכבדי אכבד – These things are a Kal VaHomer/an inference a minori, for just as the Holy One, blessed be He who is the King of Glory and everything that He created in His world, He did not create other than for His honor and He honors those who honor Him, all the more so for flesh and blood (i.e., humanity).
+ובוזי יקלו – we learned from the modesty of the Holy One, blessed be He. He did not say, “those who despise Me I shall curse”, but rather, they will be cursed on their own (“but those who spurn Me shall be dishonored” – I Samuel 2:30). But regarding the honor of the righteous, he was stricter, as it states (Genesis 12:3): “And curse him that curses you.”
+
+Mishnah 2
+
+שמצוה גוררת מצוה – such is the manner of the world – for he who does one Mitzvah, it is pleasant for him to do others, and one who starts with a sin, it is difficult to separate [himself] from them. And furthermore, the reward for a Mitzvah is [another] Mitzvah, for from Heaven you receive assistance and you designate by hand whomever had performed one Mitzvah that he will do another in order to give him a reward for both, and similarly, the “reward” for a transgression/sin, etc. Another explanation: that the reward for a Mitzvah is a Mitzvah, for all that a person is rewarded and derives joy in the performance of a Mitzvah is considered for him like a Mitzvah in and of itself. And he takes a reward on the Mitzvah that he did and for the joy and benefit that he enjoyed while doing it.
+ושכר עבירה עבורה – For the reward and the benefit that arrives to a person in the performance of a transgression is considered to him as transgression in and of itself. But he is whipped for the transgression that he performed and on the “reward” and “enjoyment” that he receives for doing it.
+
+Mishnah 3
+
+אל תהי בז לכל אדם – to state what can so-and-so actual do to harm me?
+ואל תהי מפליג – he distances himself from all matters that he has to concern himself with, he should not say that it is far away and that he doesn’t have to worry about it.
+
+Mishnah 4
+
+מאד מאד הוי שפל רוח – even though that in other qualities, the middle ground is the most praised, the quality of pride is not like this, but rather, he should incline to the furthest pole of humbleness of spirit, for pride is the most detestable, and further, most human beings fail in this and no one is exempt from it. Therefore, one must make an additional distance [from this].
+
+Mishnah 5
+
+הלמד על מנת ללמד מספיקין בידו ללמוד וללמד – This is our reading, and this is its explanation: He who studies in order to be able to always engage in Torah [study], he doesn’t have it in his mind to perform deeds of lovingkindness for humanity is like Rabbah (Tractate Rosh Hashanah 18a) who engaged in Torah but did not perform deeds of lovingkindness even though that he wanted to engage in deeds of lovingkindness, nevertheless, he is enabled to study and to teach, and his thought is fulfilled. But a person who studies in order to perform [commandments], for he wants to engage in Torah and to also be able to engage in deeds of lovingkindness like Abaye (there – Tractate Rosh Hashanah 18a), who engaged in Torah and in deeds of lovingkindness, he is enabled to complete his thought process and become worthy to study and to teach and to observe and to perform [deeds of lovingkindness]. But there are those who explain that a person who studies in order to be able to teach in order that he be called “Rabbi,” and we have the reading that he is not enabled to study and to teach, and in most of the books, I have found like the first reading, which is the essential.
+אל תעשם עטרה להתגדל בהם – you should not say that I will study in order that I will be called “rabbi” and he will be will refute me on my head, but rather, learn from love and the honor will eventually come.
+ולא קרדום לחפור בהם – and not the study of Torah in order to render from it work that one supports oneself through it like making the words of the Torah a spade to dig with them (the means for selfish ends). And the individual who does this religiously desecrates the holiness of the Torah and is liable for death at the hands of Heaven, for he has benefited from that which has been sanctified. But those who teach young children take their reward from the protection of the young ones alone, for they protect them so that they do not transgress and cause damage and the renumeration for teaching the values of punctuation signs or accents. But the reward for study, it is forbidden to take, as it is written (Deuteronomy 4:14): “At the same time the LORD commanded me to impart to you laws and rules for you to observe [in the land that you are about to cross into and occupy]” that the Lord my God commanded me – jus as I do it for free, so you do it for free. And such is that law that it is forbidden to take renumeration for teaching the law, but the renumeration for idleness alone [is permitted] – something that is recognized – how much he would lose from being idle from his work in order to hear the claims of the litigants, as long as he takes the same from both of them, but if he were to take more from this one, his judgments are nullified. And just as the Torah permitted a Torah scholar to benefit from the words of the Torah is that he his wares should be sold in the marketplace prior to other people and also that he would be exempt from taxes and taxes from crops and other farmer’s products delivered in kind. And even the capitation tax the community is obligated to give for him, and even if he is rich and has a lot of money and he can request from the court to exempt him. But if the Torah scholar is sick and afflictions have come upon him and many people bring him large portions of food because of the honor of his Torah, it is a Mitzvah upon him that he should take these. But this not suitable from the words of the Torah, for it is impossible for him to sustain himself in another manner. And similarly, a Torah scholar that the community appointed him over them as a leader of the community or as head of the school. But the person who engages in the needs of the community is permitted to take from them a reward, and even more money than he needs to support himself, in order that his meals be healthy. And through this, he will be great and appropriate and be desirable in their eyes, as we find with regard to the High Priest (Tractate Yoma 18a) that it is written regarding him that he is greater than his brothers and he Sages expounded that they make him greater than his brothers – that his brother Kohanim who make him rich from their own and the early Sages who were prevented from this possessed a quality of piety but this is not from the law.
+
+Mishnah 6
+
+כל המכבד את התורה – He who expounds upon the defective writing/omission of the vowel letters and the addition of letters that are in the Torah, demonstrating the reason for each and every stroke on the letters to say that there is no irrelevant argument, you have no greater honor to the Torah than this. Alternatively, [it means] he who honors the Torah scroll and honors those who study Torah and engage in it, all these are included within those who honor the Torah.
+
+Mishnah 7
+
+החושך עצמו מן הדין – in a place where there is someone greater that him; alternatively, he states to the litigants that they should compromise.
+פורק ממנו איבה – that a person leaving from the court trial guilty hates the judge for he says in his heart, but not the opposite if I am acquitted.
+וגזל perhaps the acquitted with be found guilt as it is found that the stolen [object] comes into his hand.
+ושבועת שוא – perhaps he will be required to take an oath to the individual who is not liable for one, and it is found that he is comes to a false oath; alternatively, the Tanna calls a lying oath a false oath such as the person who says I did not borrow and the borrower, at the time of his oath had a false oath come from his mouth.
+והגס לבו בהוראה – without examination and without delay.
+
+Mishnah 8
+
+אל תהי דן יחידי – even though the individual is an expert/specialist, one can judge. But it is the manner of piety that even if he is an expert/specialist, he should not serve as judge alone, and especially if the litigants have not accepted him upon themselves as a judge; but if the litigants accepted him upon themselves as a judge, he may judge singularly and even according to the manner of piety.
+שאין דן יחידי אלא אחד – the Holy One, blessed be He, who is singular/unique in His world.
+ואל תאמר – to your fellows who are disagreeing with you, “accept my opinion,” that I am an expert and without your participation/fusion, I would be able to judge.
+שהן ראשין ולא אתה – for since you combined them with you, it is appropriate that he will decide the law for the majority.
+
+Mishnah 9
+
+המקיים את תורה מעוני – that he is pressed for food and is exempted from his work in order to engage in [the study of] Torah.
+המבטל את התורה מעושר – on account of the great financial resources, he has to give attention to here occasionally and to there occasionally and he has no time to engage in [the study of] Torah.
+
+Mishnah 10
+
+הוי ממעט בעסק – lessen the engagement in your business and your work so that your primary engagement with be with [the study of] Torah.
+והוי שפל רוח בפני כל אדם – to learn even from one who is lesser than you in wisdom.
+יש לך בטלים הרבה כנגדך – that will assist you in your idleness. Another explanation: there are in the world several idle individuals who are wicked and evil beasts who are idle and through them, the Holy One, blessed be He will bring retribution upon you.
+ואם עסקת בתורה – It (i.e., the Torah) will pay your reward and not via an agent, and through that, the good quality is greater than the quality of retribution.
+
+Mishnah 11
+
+פרקליט – an angel who is a good advocate.
+קטיגור – an evil advocate/prosecutor and the word קטיגור is calling a vendor. But סניגור/advocate is the opposite of קטיגור. Its explanation is someone who hates vendors.
+
+Mishnah 12
+
+יהי כבוד תלמידך חביב עליך כשלך – for such we found with Moss who said to Joshua his student (Exodus 17:9): “Pick some men for us [and go out and do battle with Amalek],” he made him equal to him.
+וכבוד חבירך כמורא רבך – for Aaron said to Moses (Numbers 12:11): “O, my lord, [account not to us the sin which committed in our folly].” But he (i.e., Aaron) was his older broker in age, and he called him, “My lord.”
+ומורא רבך כמורא שמים – as it is written (Numbers 11:28): “My lord Moses, restrain them!” – all of them from the Torah since they rebelled against you, it is as if they rebelled against the Holy One, blessed be He and they are liable for destruction.
+
+Mishnah 13
+
+הוי זהיר בתלמוד – that your study should be in the details and according to Halakha.
+שגגת תלמוד עולה זדון – if you error in your teaching because our wee not exact in your studies and you come to permit what is forbidden, the Holy One, blessed be He will consider it for you as if you had done it wantonly.
+שלשה כתרים הם – that are written in the Torah that the Torah obligates that you act towards them with respect/honor.
+כתר תורה – it is written concerning it (Leviticus 19:32): “[You shall rise before the age] and show deference to the old,” that individual who has acquired wisdom.
+כתר כהונה – it is written concerning it (Leviticus 21:8): “and you must treat them as holy, [since they offer the food of your God;] they shall be holy to you, [for I the LORD who sanctify you am holy.”
+כתר מלכות – it is written concerning it (Deuteronomy 17:15): “you shall be free to set a king over yourself,” that your fear of him be upon you.
+וכתר שם טוב – He who possesses in his hand good deeds and his reputation is good on account of his deed, we did not find the crown of the Torah in him, that we would be obligated to grant him honor, for it is greater than all of them, for the other three “crowns” require it, for if he is a Torah scholar but those who have heard him hate him, it is permissible to despise him, and if he is a High Priest, we state in Tractate Yoma (71b): The children of the nations will come to peace for they perform the actions of Aaron [who loved peace and pursued peace], but the sons of Aaron will not come to peace if they don’t perform the deeds of Aaron,” and if he is a king, it is written (Exodus 23:27): “[You shall not revile God,] nor put a curse upon a chieftain among your people,” while doing the deeds of your people.
+
+Mishnah 14
+
+הוי גולה למקום תורה – if there are no Sages/Torah scholars in your place.
+ואל תאמר שתבוא אחרי – That Sages/Torah scholars will come here.
+שחביריך יקיימוה בידך – and do not rely that when your friends come from the house of the Rabbi/teacher, that they should fulfill the Torah from your hand, that you will learn from them what they learned from the Rabbi/teacher, but rather you should exile yourself to the place of the Rabbi/teacher for hearing it from the student is not the same as hearing it from the Rabbi/teacher. Another explanation: that your fellows will fulfill it from your hand – what am I telling you? Exile yourself to a place of Torah so that your fellows will fulfill it from your hand – for even if you are exceptionally sharp and a master of dialectics, the Torah will not be fulfilled through you – other than through your fellows when you engage in give-and-take with them that is to say, at its conclusion, and do not lean upon your understanding alone.
+
+Mishnah 15
+
+אין בידינו – like, it was not in his hand (Tractate Yevamot 105a), that is to say, the matter is not known to us why the ricked prosper and for what reason the righteous suffer afflictions. Another interpretation: We do not have in our time in the Diaspora neither from the ease and quiet that the Holy One, blessed be He regularly gives to the wicked in order to banish them from the World to Come. But not even from the special afflictions for the righteous which are afflictions out of love which lack the neglect of the study of the Torah, that is to say, we have departed from the community of wicked individuals for we don’t have the ease that the wicked have but we have not arrived to the community of the righteous, for our afflictions are not of love as are the afflictions of the righteous.
+הוי מקדים שלום לכל אדם – and even to the idolaters in the marketplace.
+הוי זנב לאריות – to those greater than you.
+ולא ראש לשועלים – to those lesser/smaller than you.
+
+Mishnah 16
+
+פרוזדור – gate house, which in Aramaic translation is vestibule room.
+טרקלין – the place of the seat of the king. So,you prepare yourself in this world in our that you be worthy for the World to Come.
+
+Mishnah 17
+
+יפה שעה אחת בתשובה – for the needs of repentance and good deeds.
+מכל חיי העולם הבא – because at that same time, repentance and good deeds do not benefit a person for the World to Come is not other than to receive the reward for what a person fulfilled in this world.
+
+Mishnah 18
+
+אל תרצה את חברך בשעת כעסו – as it is written (Exodus 33:14): “I will go in the lead and will lighten your burden.” [Berakhot 7a]: God said to Moses: Wait until my face of anger passes.
+ואל תנחמנו בשעה שמתו מוטל לפניו – for at the time of the Destruction [of the Temple], God, as it were was mourning, he requested of his ministering angels to comfort Him, and the Holy Spirit answered them: “don’t rush to comfort Me.”
+ואל תשאל בשעת נדרו – to find an opening to permit him [the fulfillment of] his vow, because then each and every opening that you will find for him, as we found that when the Holy One, blessed be He swore to Moses that he would not enter the Land, he did not supplicate immediately but waited and afterwards he began to supplicate.
+בשעת קלקלתו – when he was ruined by sin/collapsed under influence of corporal punishment, because he was embarrassed from everyone, and such you find when the first man (i.e., Adam) sinned, God did not appear to them until they had made apparel, as it is written (Genesis 3:7): “and made themselves loincloths,” and afterwards (verse 8): “They heard the sound of the LORD God [moving about in the garden at the breezy time of the day].”
+
+Mishnah 19
+
+בנפול אויבך אל תשמח – this verse is in Proverbs (24: 17), but Samuel the Small was accustomed to reprove people with this quality.
+פן יראה ה' ורע בעיניו – as if He is your agent to fulfill your desires.
+והשיב מעליו אפו – (verse 18) – and as it is not written ושב/turns but rather והשיב/averts – which implies that He will remove you from your enemies and will return to you.
+
+Mishnah 20
+
+על נייר חדש – which exists/is established. This is the reading of [what one learns] in one’s youth is not forgotten.
+ענבים קהות – that did not fully ripen and they blunt the teeth. Thus is the wisdom of the youth that had not completely settled, his words are not accepted and not settled upon the heart.
+יין מגתו – that its sediment/lees are combined in it. Such is the wisdom of youth which contain a mixture of doubts.
+רבי אומר אל תסתכל בקנקן – Rebbe (i.e.. Rabbi Judah the Patriarch) disagrees with Rabbi Yosi the son of Rabbi Yehuda and says that just as there is a new vessel full of old wine, so there is a child whose flavor is that of the elders, and there are elders who have less than the level of the wisdom of the child.
+
+Mishnah 21
+
+והתאוה – the individual who requests to fulfill his desires in eating, drinking and sexual activity, and so forth.
+והכבוד – that people should honor him.
+
+Mishnah 22
+
+הילודים למות – those who are already born will in the future die.
+והמתים – will in the future live and stand for the Day of Judgment – these for the World to Come and these for shame and eternal damnation.
+וחיים לדון – stand to be judged on the Day of Judgment.
+
+ולהודיע – [and to inform] to others.
+ולהודע – to understand on his own.
+הוא היוצר – that the entire world is in His hand like clay in the hand of the potter (see Jeremiah 18:6). And what is the reason? Because He is the Creator who created the entire world from nothing; therefore, He can do according to His will.
+הוא המבין הוא הדיין – after He has understood all of their deeds, He brings them to judgement before Him.
+הוא בעל דין – for He summons the sinners.
+והוא עתיד לדון – in the World to Come.
+ולא משא פנים ולא מקח שוחד – that he does not play favorites even to someone entirely righteous that He will not punish him for a light sin that comes to his hand. And He does not take bribe for the commandment because of the sin, but He gives a reward for [the performance of] a Mitzvah and Punishes for a transgression. Such has Maimonides explained.
+ודע שהכל בא לפי חשבון – penny by penny combines to a large sum; so also light transgressions when they are many add up to a large amount.
+שעל כרחך אתה נוצר – for when the soul does not want to depart from the curtain of heaven – a pure place where the souls are placed, and to enter into the womb of the woman in a defiled place, but an angel comes and removes it against its will and brings it into the womb of the woman.
+ועל כרחך אתה נולד – at the time of the birth, it does not want to leave, and an angel removes it against its will.
+ועל כרחך אתה חי – there is a person who is depressed from his afflictions and wants to die, but cannot.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+בעשרה מאמרות – [the phrase] ויאמר /and He (i.e., God) said is found in the Creation [narrative, it is also a statement as it is written (Psalms 33:6): “By the word of the LORD the heavens were made.”
+שמאבדים את העולם – for whomever destroys one soul from Israel is as if he has destroyed an entire world (see Tractate Sanhedrin, Chapter 4, Mishnah 5 – though the textual reading probably should NOT be נפש אחת מישראל – but rather, נפש אחת – giving his phrase even greater power). But the wicked of the world destroy their souls as if they destroy the world. This is what I have found. But it appears to me that they actually destroy the world, for they cast the deciding vote of the entire world to the balance of evil, and is found that the world is destroyed/lost on their account.
+שנברא בעשרה מאמרות – but it is not similar to one who destroys the work that had been done in one day to work that had been done over several days.
+
+Mishnah 2
+
+להודיע כמה ארך אפים לפניו – even you should not be astonished that he prolonged for the idolaters all these years that they would subjugate his children that is greater that he prolonged for the generations. That from Adam until Noah and afterwards they were swept away/drowned [by the Flood].
+וקבל עליו שכר כולם – he (i.e., Abraham) performed many good deeds corresponding to that that all of them would have been worthy of accomplishing. Therefore, all of them wee saved through his merit. And because he took upon himself the Yoke of the Commandments in this world corresponding to all of them, so he received in the World to Come the reward corresponding to all of them. For every person has two portions: One in the Garden of Eden and one in Gehenna; if he merited, he takes his portion and the portion of his fellow in the Garden of Eden. If he was found guilty, he takes his portion and the portion of his fellow in Gehenna.
+
+Mishnah 3
+
+עשרה נסיונות – 1) Ur of the Chaldees when Nimrod cast Abraham into a fiery furnace (note: this is Midrash and not found at all in the text of Genesis); 2) (Genesis 12:1): “Go forth from your native land [and from your father’s house to the land that I will show you]”; 3) (Genesis 12:10): “There was a famine in the land, [and Abram went down to Egypt to sojourn there, for the famine was severe in the land]”; 4) (Genesis 12:15): “and the woman was taken into Pharaoh’s palace.”; 5) The battle of the Kings (Chapter 14); 6) the presence of [The Covenant] between the pieces (Genesis 15) where He (i.e., God) showed him (i.e., Abraham) the subjugation of the kingdoms [of the world]; 7) Circumcision (Genesis 17:9-14); 8) (Genesis 18:2): “So King Abimelech of Gerar had Sarah brought to him.”; 9) (Genesis 21:10): “Cast out that slave-woman (i.e., Hagar) and her son (i.e., Ishmael).”; 10) The Binding of Isaac (Genesis 22).
+
+Mishnah 4
+
+עשרה נסים נעשו לאבותינו במצרים – that they were saved from ten plagues. And all of them were on the Egyptians and not the Israelites.
+ועשרה על הים – 1) (Exodus 14:21): “The waters were split”; 2) That the sea became like a kind of tent, and the Israelites entered into it, as it is written (Habbakuk 3:14): “You will crack [his] skull with Your bludgeon,”; 3) that the bottom of the sea became dry without mortar and mud as it is written (Exodus 14:29): “But the Israelites had marched through the sea on dry ground.”; 4) That the bottom of the sea that the Egyptians tread through when they were chasing after them (i.e., the Israelites) became moistened and became mortar and mud, as it is written (Habbakuk 3:15): “Stirring the mighty waters.”; 5) that the waters that were curdled/made thick in the bottom of the sea were not of one piece, but rather like small bricks and the stones of a building that were arranged one next to the other, as it is written (Psalms 74:13): “It was You who drove back the sea with Your might,” that it was made similar to crumbs; 6): that the curdled/thickening waters became hard/stiff like stones, as it is written (Psalms 74:13): “who smashed the heads of the monsters in the waters,” and the Egyptians were called sea-monsters; 7) That twelve decrees were made on the sea in order that each and every tribe could pass through in its own path. And this is as it is written (Psalms 136:13): “Who split apart the Sea of Reeds,”; 8) that the water curdled/coagulated like a sapphire, lapis lazuli and glass/crystals in order that the tribes could see each other, for the pillar of fire would enlighten it for them. And this is what is written (Psalms 18:13): “dark thunderheads, dense clouds of the sky [were His pavilion round about Him],” that is to say, the gathering of the waters were like the dense clouds of the sky like essence of the heavens in purity; 9) that sweet waters came out from it that they would drink them. And that is when it says (Exodus 15:8): “the floods stood straight like a wall,” (see also Jeremiah 18:14 and Psalms 16:16); 10) that after they drank from them (i.e., the waters) what they wanted, the rest of them would curdle and become piles, as it is written (Exodus 15:8): “At the blast of Your nostrils the waters piled up, the floods stood straight like a wall.”
+עשר מכות הביא הקב"ה על המצריים במצרים – [the abbreviations for the ten plagues used in the Passover Haggadah:] דצ"ך עד"ש באח"ב.
+ועשרה על הים – these correspond to the ten “fallings” that are in the Song of the Sea of Reeds (Exodus Chapter 15): 1) (Exodus 14:30): “Thus the LORD delivered”; 2) (Exodus 15:1): “He has hurled into the sea,” 3) (Exodus 15:4): “He has cast into the sea,”; 4) (Exodus 15:4): “[And the pick of his officers] are drowned in the Sea of Reeds.”; 5) (Exodus 15:5): “They went down into the depths [like a stone],” 6) (Exodus 15:6): “[Your right hand, O LORD,] shatters the foe!].” ; 7) (Exodus 15:7): “[In your great triumph] you break Your opponents,” ; 8) (Exodus 15:7): “[You send forth Your fury], it consumes them like straw,” ; 9) (Exodus 15:10): “[You have made Your wind blow,] the sea covered them,” ; 10) (Exodus 15:10): They sank like led [in the majestic waters].” These are the ten fallings. But (Exodus 15:12): “[You put out Your right hand,] the earth swallowed them” is not part of the count of fallings, for this is for their good in that they were worthy of burial.
+עשר נסיונות נסו אבותינו להקב"ה במדבר – two were at the sea, one while going down there. It is stated (Exodus 14:11): “[And they said to Moses:] ‘Was it not for want of graves in Egypt [that you brought us to die in the wilderness’]” and one when they went up (Exodus 15:23-24): “They came to Marah, [but they could not drink the water of Marah because it was bitter…And the people grumbled against Moses,”; one in Rephidim (Exodus 17:2): “The people quarreled with Moses.” Two in connection with the Manna: (Exodus 16:25): “Eat it today, for today is a Sabbath of the LORD; you will not find it today on the plain.” (Exodus 16:27): “Yet some of the people went out on the seventh day to gather, but they found nothing.” (Exodus 16:19-20): “Let no one leave any of it over until morning. But they paid no attention to Moses; some of them left of it until morning.” Two with regard to the quails. The first [of these - (Exodus 16:3): “when we sat by the fleshpots, [when we ate our fill of bread],” with the quails and the second (Numbers 11:4): “The riffraff in their midst [felt a gluttonous craving].” One with the [Golden] Calf and one with the with people bitterly complaining (see Numbers 11:1) and one with [the story of the Spies (Numbers 13-14). And this is the tenth as there it states (Numbers 14:22): “and who tried Me these many times (literally, “ten”) and have disobeyed Me.”
+
+Mishnah 5
+
+ולא אירע קרי לכה"ג – because it is a defilement that comes out from his body. This thing was more reprehensible and repulsive than the rest of the defilements.
+
+ולא כבו גשמים אש של עצי המערכה – and even though the altar was in an open place
+ולא נמצא פסול בעומר ובשתי הלחם ובלחם הפנים – for if there was found in them something invalid prior to the Mitzvah being performed, it was not possible to offer up others in their places. For the Omer is harvested at night and they would not harvest a great deal. But the two loaves [of bread] were baked from the eve of the Festival and its baking does not supersede the Festival, and similarly, the shewbread is baked from the Eve of the Sabbath (i.e., Friday).
+צפופים – the language of “floating on the water” (see Tractate Sotah, Chapter 9, Mishnah 2 and Tractate Parah, Chapter 6, Mishnah 2) from the great numbers of the congregation/community are confined/pressed each person to his fellow, until their feet are taken from the ground and they are standing in the air.
+ומשתחוים רוחים – at the time of the bowing, a miracle happened to them and they are bowing with a distance of four cubits from his fellow, in order that a person who would not hear his fellow when he confesses and mentions his transgressions.
+צר לי המקום שאלין בירושלים – we have the reading. Because the place would prepare for them their sustenance, for no one would need to leave from there and stated, my sustenance [is scarce] and I am unable to live in Jerusalem, but there are books in which it is written "כשאלין"/when I will lodge, and this is stated for those who come up [to Jerusalem] for the Pilgrimage [Festivals], for not of them of them would be in distress when he would lodge in Jerusalem on account of the crowds of the place like (Isaiah 49:20): “The place is too crowded for me; Make room for me to settle.”
+
+Mishnah 6
+
+בין השמשות – on the eve of the Sabbath of Creation prior to the creation being completed.
+פי הארץ – to swallow Korah and his band/congregation.
+פי הבאר – the well of Miriam that would walk with Israel in the wilderness in all of the journeys/stations. But there are those who say that it opened its mouth and sang songs, as it is stated (Numbers 21:17): “Spring up, O well – sing to it.”
+פי האתון – at twilight, it was decreed that it (i.e., the donkey) would speak with Balaam.
+
+והמן – that fell for Israel for forty years in the wilderness.
+והמטה – that the signs (i.e., miracles of the plagues) were performed with it and it (i.e., the staff of Moses) was of sapphire/lapis lazuli.
+והשמיר – a sort of worm whose creation is like a barley-corn that when they would show it on the stones that were marked in ink, they would be split on their own and through it, they opened the stones of the Ephod and the breastplate as it is written regarding them (Exodus 28:20): “[They shall be framed with gold] in their mountings.”
+הכתב – the form of the letters that were engraved in the tablets [of the Ten Commandments].
+והמכתב – that they would be read from all four sides.
+והלוחות – they were of sapphire/lapis lazuli, their length six and their width six and their thickness three like one stones whose length and width and thickness are equivalent, and they were divided into two and rolled and hewed from the revolution of the sun.
+אף המזיקין – these are the demons that after the Holy One, Blessed be He created Adam and Eve, he was engaged in their creation, and when he created their spirits, he did not allow an opportunity to create their bodies until he sanctified the [Sabbath] day, and they remained as spirits without a bodfy.
+ואילו של אברהם אבינו – it was decreed upon it (i.e., the ram Abraham found in the story of the Binding of Isaac, Genesis, chapter 22) that it would be (verse 13): “caught by the thicket by its horns” at the time of the Binding of Isaac.
+אף צבת בצבת עשויה – it is the Aramaic translation of two pairs of tongs – the two pairs of tongues were not made other than from another pair of tongs. But the first – who made them? By force, they were made by Heaven on their own and they were created at twilight. But this is pushed aside in the Gemara (Tractate Pesahim 54a) in the chapter, “In a place where they had the practice/custom”/מקום שנהגו – and they stated that the first tongs were made in a frame/mold that they melted the copper in fire, and they poured it into the frame/mold and it became tongs immediately.
+
+Mishnah 7
+
+גולם – the language of roughly shaped; utensils which had not been completely formed. Such is the person who is not completely finished in his mind, not in qualities and not in wisdom, is called a גולם/clod.
+אינו מדבר בפני מי שגדול ממנו בחכמה – for such we found with Eleazar and Itamar who did not want to speak in the presence of their father, Moses got angry with them, and Aaron responded.
+ואינו נכנס לתוך דברי חברו – that he will not [disturb him], as it is written (Numbers 12:6): “and He (i.e., God) said, ‘Hear these my words: [When a prophet of the LORD arises among, I make Myself known to him in a vision, I speak with him in a dream],” wait for e until I speak, all the more so for a commoner.
+ואינו נבהל להשיב – in order that his answer/response will be according to Halakha. And similarly with Elihu he says (Job 36:2 – the printer made a mistake in the text indicating that the passage comes from chapter 32): “Wait a little and let me hold forth; [There is still more to say for God].”
+שואל כענין ומשיב כהלכה – to one thing he is appointed here and this is its explanation: the student asks according to the matter, meaning to say, in the same subject that they are engaged in, and then the Rabbi/Teacher responds according to the law. But if the student asks not according to the subject [at hand], he brings to the Rabbi that he will respond not in accordance with the law in the manner that Rabbi Hiyya said to Rav (Tractate Shabbat 3b): When Rabbi [Judah the Prince] was “holding” in that tractate, don’t ask him from another tractate and similarly, when you find people who were ritual defiled to the soul of a human being who saw Moses engaged in the laws of Passover, and asked him about this matter (i.e., ritual defilement).
+ואומר על ראשון ראשון – and similarly we saw with the Holy One, Blessed be He, that Moses said to him (Exodus 3:11): “Whom am I that I should go to Pharaoh,” is the first [matter]; “and free the Israelites from Egypt” (Exodus 3:11) is the second. But God responded on the first [matter] (Exodus 3:12): “I will be with you,” and on the second: “And when you have freed the people from Egypt, you shall worship God at this mountain” (Exodus 3:12).
+ועל מה שלא שמע אומר לא שמעתי – if he decides law from the logic of his mind, he should not say, “Such I have learned from my Rabbis/teachers.” For we found with the men of Haran when Jacob asked from them (Genesis 29:6): “He (i.e., Jacob) continued: ‘Is he (i.e., Laban) well?’ They answered, ‘Yes, he is, and there is his daughter Rachel coming with the flock,’” meaning to say this we now and if you ask more, here is Rachel is daughter coming with the sheep. And she will tell you, for we don’t know more than this.
+ומודה על האמת – and even though he is able to affirm his words though the claims that are in his hand. And similarly, we found with Moses when Aaron kept silent and he (i.e., Moses) said to him: If you heard that in [regard to] the Holy Things of the [immediate] hour, you cannot be lenient with the Holy Things of the generations (Leviticus 10:20): “And when Moses heard this, he approved.” (i.e., examine also the previous verse when Aaron says to him: “See this day they brought their purification offering and their burnt offering before the LORD, and such things (i.e., the death of Nadav and Avihu) have befallen me! Had I eaten purification offering today, would the LORD have approved?”).
+וחלופיהן בגולם – the reverse of these things, that their opposite is a Golem/clod.
+
+Mishnah 8
+
+רעב של בצורת – the rains are few and because of this the market price becomes more expensive.
+רעב של מהומה – because of the ravaging troops/invaders, it is not possible to collect the grain.
+רעב של כליה – the heavens are like iron and the earth is like copper.
+שלא נמסרו לב"ד – they did not make a Rabbinic court of laws with them.
+ועל פירות שביעית – that they do business with them and do not act towards them with the holiness of the seventh year [when the land is supposed to lie fallow].
+ענוי הדין – that they know which way the law is tending and they delay and don’t make the final decision.
+עוות הדין – to make the guilty innocent and the innocent guilty.
+ועל המורים בתורה שלא כהלכה – to prohibit that which is permitted and to permit that which is prohibited.
+
+Mishnah 9
+
+שבועת שוא – in vain without any need.
+חלול השם – he who transgresses in public wantonly. Alternatively, that people see and learn from his actions.
+ועל השמטת הארץ – that they plow and sow in the Seventh year.
+מפני מעשר עני שבשלישי – that in place of the Second Tithe that they separate in the other years of the seven year cycle. In the third and sixth years, they separate the Tithe for the Poor.
+גזל מתנות עניים – gleanings, forgotten sheaves, and the corner of the field, single grapes and small, incompletely formed clusters of grapes.
+
+Mishnah 10
+
+שלי שלך ושלך שלךI - I do not want to provide you benefit and I hope that you will not benefit me.
+ד"א זו מדת סדום – the matter is close to coming to that of the nature/disposition of Sodom that since he is accustomed to this, even with a matter where his fellow benefits and he [himself] is not lacking [anything], he would not want to provide benefit to his fellow, and this is the nature/disposition of Sodom for they intend to destroy civility amongst them but even though that the land before them was vast and they were not lacking anything.
+שלי שלך ושלך שלי עם הארץ – that he benefits and causes benefit in equal measure, and this is the cultivation of the world, but he does not know Scripture, as it is written (Proverbs 15:27): “He who spurns (literally: “hates”) gifts will live long.” But this is the language of an ignoramus that is stated in every place that he wants the repair of the world, but he lacks the wisdom to distinguish appropriate repair.
+שלי שלך ושלך שלך – humanity benefits from his possessions and he does not benefit from others.
+חסיד – that he goes beyond the letter of the law.
+
+Mishnah 11
+
+נוח לכעוס ונוח לרצות יצא שכרו בהפסדו. קשה לכעוס וקשה לרצות יצא הפסדו בשכרו – a person who gets angry rapidly on everything, even though he returns and is becomes appeased/reconciled quickly, his loss is greater than his reward. For most of his actions are corrupted/ruined after he is easily angered on each and every thing, but one who is difficult to get angry even though he has the evil quality that he is hard/difficult to appease, his small loss that he difficult to appease is cancelled by his great reward that he is difficult to anger and most of his deeds are proper. But there are those who have the reading that is the reverse, and this reading appears to me to be the essence.
+
+Mishnah 12
+
+מהר לשמוע ומהר לאבד יצא שכרו בהפסדו – for after that he forgets what he learns what benefit there is in what he rapidly hears (i.e., learns), it is found that his loss is greater than his reward/gain.
+קשה לשמוע וקשה לאבד יצא הפסדו בשכרו – that there is a good measure that there is in it that is greater than the measure that is lost for since, what that he heard (i.e., learned) after the difficulty [in retaining what he heard], he remembers and does not forget. What the result from this is that if there are two students, and we don’t have to provide sustenance other than to one of them, we will advance the one for whom it is difficult to lose (i.e., forget) over the individual who quickly hears/learns [but forgets quickly].
+זה חלק רע – it does not belong to teach here, a righteous or wicked person, for this thing is not dependent upon his choice but rather on the lack that he had in him from the essence of his creation.
+
+Mishnah 13
+
+ארבע מידות בנותני צדקה – meaning to say, in the giving of Tzedakah but not in those who give Tzedakah in actually, for there are among them those who do not give, and similarly, close by (see Mishnah 14),
+עינו רעה בשל אחרים – for he knows that Tzedakah enriches. But he does not want that others will become wealthy. Another explanation: there are those who are more concerned/care for the money of their relatives than their own money. And even though he gives [Tzedakah], he does not want that his relatives will give so that they don’t lose their money. And he begrudges that of others which is similar that he begrudges what is his that is in the concluding clause.
+
+Mishnah 14
+
+הולך ואינו עושה – he goes to the House of study to hear but does not review nor learn nor understand.
+עושה ואינו הולך – he studies and reviews in the House of Study that is in his home.
+
+Mishnah 15
+
+ביושבים לפני חכמים – above (Mishnah 12) with the regard to the four qualities of students, it speaks of the matter the memory and the forgetfulness and now it speaks with regard to the matter of the straight logic and making something clear that is righteous from that which is not [completely] righteous.
+סופג – it absorbs the water whether it is turbid or whether it is clear, so there is a person whose heart is wide and receives everything that he hears but he lacks the strength/power to sift the truth from the falsehood.
+משפך – a utensil that we place on top of the jug or on top of the leather bottle when we want to fill it up with wine or oil.
+שמכניס בזו ומוציא בזו – so [too], there is a person who receives everything that he learns and like he absorbs it, he discharges it [immediately].
+משמרת – he removes everything that he hears in the House of Study and retains matters of vanity/idleness.
+נפה – after he removes the bran-flour/flour of the second course and the coarse bran from the ground flour and there remains the thin flour with the choice thick flour, and it is the most important, we remove it with a very thin sieve/winnow which is a kind of white sandy matter in grain and there [yet] remains the important thick choice flour and similarly, they would use it for meal offerings, so also there are those individuals that have the strength/power to sift and to refine that which he learns and he absorbs the truth from the falsehoods and vanity.
+
+Mishnah 16
+
+כל אהבה שהיא תלויה בדבר בטל – that does not endure and that when the matter is removed, that there was a reason for that love, also that love ceases to exist, but any love that is not dependent upon a thing that ceases to exist but rather on a matter that exists, as for example, he love of the righteous and he Sages never ceases to exist, just as that the matter which is the reason for that love does not cease, so too, the love does not cease to exist.
+אהבת אמנון ותמר – because of her beauty.
+אהבת דוד ויהונתן – to complete the will of their Creator (i.e., God), that Jonathan said to David: “Yyou will be king over Israel and I will be your second-in-command.
+
+Mishnah 17
+
+כל מחלוקת שהיא לשם שמים סופה להתקיים – that is to say that the people engaged in the dispute exist and do not perish, like the dispute of/between Hillel and Shammai, for neither the students of the School of Shammai nor the School of Hillel did not perish, but Korah and his congregation perished. But I heard an explanation: its end is its desired destruction from its matter and that the dispute that is for the sake of Heaven – the object and desired end from that dispute is to attain the truth. And this endures as it is written from the disagreement the truth will be ascertained and just as it is made clear in the disputes of Hillel and Shammai that the Halakha is according to the School of Hillel. But the dispute that is not for he sake of Heaven, the desired end in it is the striving for power and the love of victory, this is the end and does not endure, like we saw in the dispute of Korah and his congregation that the end and conclusion of their intention was the striving for honor and rule, and they were the opposite.
+
+Mishnah 18
+
+אין חטא בה על ידו – in order that he will not be in Gehenna and his students in the Garden of Eden.
+אין מספיקין בידו לעשות תשובה – that he will not be in the Garden of Eden and his students in Gehenna.
+וזיכה את הריבה – that he taught Torah to all of Israel.
+צדקת ה' עשה ומשפטיו עם ישראל – that his judgments of the Jewish people will be as if he did them.
+אשר חטא ואשר החטיא את ישראל – following from the fact that it does not state [in the Biblical verse quoted in the Mishnah from I Kings 15:30] “on the sins of Jeroboam and Israel,” learn from it that everything is dependent upon Jeroboam..
+
+Mishnah 19
+
+מתלמידיו של אברהם אבינו – he learned from him and walks in his ways/paths.
+עין טובה – he is satisfied with what he has and doesn’t covet the money of others, for so we found with Abraham who said to the King of Sodom (Genesis 14:23): “I will not take so much as a thread or a sandal strap of what is yours.”
+ורוח נמוכה – greater modesty. And similarly, we found Abraham who says (Genesis 18:27): “I who am but dust and ashes.”
+ונפש שפלה – carefulness and separation from [sexual] desires. And we found this in regard to Abraham, as it is written (Genesis 12:11): “I know what a beautiful woman you are,” for until now he did not know her from his great modesty, but regarding Balaam, we find an evil eye, for he would know that he was evil in the eyes of God that he would go to Balak and he would go in order to take a payment, as it is written (Numbers 22:18): “Though Balak were to give me his house full of silver and gold.”
+ורוח גבוהה – that he (i.e., Balaam) said (Numbers 24:4): “Word of him who hears God’s speech” and he knows the knowledge of On High.
+ונפש רחבה – if he were not the master of his [sexual] desires, he would not advise to declare ownerless the daughters of Moab for fornication. And the Sages stated (Sanhedrin 108a): “Balaam had sexual intercourse with his ass.”
+להנחיל לאוהבי יש – Abraham is called Lover, as it is written (Isaiah 41:8): “[But you, Israel, M servant, Jacob, whom I have chosen], Seed of Abraham My friend (i.e., literally, lover). "יש" / substance – in the world to come, "ואוצרותיהם אמלא"/that I may fill their treasures – in this world.
+אנשי דמים – Balaam is called אנשי דמים/bloodthirsty, for he caused the destruction through his counsel of twenty-four thousand from Israel.
+
+Mishnah 20
+
+עז כנמר – this tiger was born from a pig in the forest and a lioness. For at the time of the heat (i.e., sexually) of the lions, the lioness places her head in the net-work/web of the forest and makes a noise and claims the male, but the pig hears her voice and copulates with her. And a tiger comes out between the two of them and because he is a “Mamzer”/illegitimate creature, he is insolent/impudent even though he has not that much bravery in him, so you should be strong and not be embarrassed to ask from your Rabbi/teacher what you didn’t understand, like that which we taught [in the Mishnah – see Tractate Avot, Chapter 2, Mishnah 5]: “That the bashful person does not learn.”
+וקל כנשר – to review after your studies and not become weary as it is written (Isaiah 40:31): “As eagles grow new plumes: They shall run and not grow weary.”
+ורץ כצבי – to presume after the portions.
+וגבור כארי – to conquer your inclinations from the transgressions.
+עז פנים – because insolence/impudence is recognized internally, as it is written (Proverbs 21:29): “The wicked one is brazen-faced; therefore he is called impudent/insolent.
+שתבנה עירך במהרה בימינו – meaning to say, that just as that You have granted us this quality that is sign for the seed of Abraham who are bashful, compassionate and performing acts of lovingkindness, so may it be Your will that You will rebuild Your city.
+
+Mishnah 21
+
+בן חמש שנים למקרא – we derive it from Orlah/fruit that grows during the first three years after a tree was planted, as it is written (Leviticus 19:23-24): “Three years is shall be forbidden for you, not to be eaten In the fourth year all its fruit shall set aside for jubilation [before the LORD].” That his (i.e., the child’s) father teaches him the form of the letters and recognition of the vowel signs. (Leviticus 19:25): “And in the fifth year may you use its fruit – that its yield to you may be increased,” from here on feeds him [with knowledge] like an ox (see Talmud Bava Batra 21a).
+בן עשר למשנה – that he studies Scripture for five hears, and five years [he studies] Mishnah and five years he studies Gemara, for the Master stated, any student who did not see a good sign in his studies for five years, will not ever see it, as it is written (Numbers 8:24): “This is the rule for the Levites. From twenty-five years of age up they shall participate in the work force [in the service of the Tent of Meeting].” That he comes and learns the laws of Temple Service for five years, and at age thirty he works.
+בן שלש עשרה למצות – as it is written (Numbers 5:6): “When a man or woman commits any wrong toward a fellow man.” And regarding Shechem it is written (Genesis 34:25): “Simeon and Levi, two of Jacob’s sons, brothers of Dinah, took each his sword,” and Levi at that period was thirteen years old and they call him a “man”/איש .
+בן שמונה עשרה לחופה – nineteen [times] the word Adam (i.e., the first human) is written in the portion of Genesis/Beresheet from (Genesis 1:26): “Let us make man in our image, after our likeness,” until (Genesis 2:22): “And the LORD God fashioned the rib [that He had taken from the man into a woman].” One is for itself, there remains eighteen for homiletical expounding.
+בן עשרים לרדוף – after sustenance (i.e., food on his table) after he learned Scripture, Mishnah and Gemara and got married and gave birth to children, he needs to return and to search for sustenance. Another explanation: to pursue him from heaven and to punish him on his deeds, for the Jewish court on High does not punish for someone younger than twenty.
+בן שלשים לכח – that the Levites would put up the Tabernacle and take it apart and load up the wagons and carry by shoulder from age twenty years and older.
+בן ארבעים לבינה – that after forty years, that the Israel was in the wilderness, Moses said to them (Deuteronomy 29:3): “Yet to this day the LORD has not given you a mind to understand or eyes to see or ears to hear.”
+בן חמשים לעצה – as it is stated regarding the Levites (Numbers 8:25-26): “But at the age of fifty they shall retire from the work force and shall serve no more. They may assist their brother Levites…, and what is the service? That he should give them advice.
+בן ששים לזקנה – as it is written (Job 5:26): “You shall come to the grave in ripe old age.” [The word] בכל"ח – in Gematria is sixty.
+בן שבעים לשיבה – as it is written in regard to David (I Chronicles 29:28): “He (i.e., David) died at a ripe old age, [having enjoyed a long life],” and lthe days of his life were seventy.
+בן שמונים לגבורה – as it is written (Psalms 90:10): [“The span of our life is seventy years,] or given the strength, eighty years.”
+בן תשעים לשוח – he goes bent and bowed. But there are those who say, it is the language of )Proverbs 23:27): “A harlot is a deep pit.”
+
+Mishnah 22
+
+הפוך בה והפוך בה – in Torah.
+דכולה בה – that you will find everything in it.
+וסיב ובלה בה – also until old age and hoary age you will not leave it (i.e., Torah).
+ומינה לא תזוע – that you will not say, “I studied the wisdom of Israel, I [now] will go and study from the wisdom of idolaters for it is not permitted to study the wisdom of idolaters other than in a place where it is prohibited to think about/meditate upon words of Torah, as for example in the bathhouse and in the toilet, for they asked Rabbi Yehoshua [ben Hananiah]: What is the law about a person teaching his son the wisdom of idolaters? He said to them: “He can teach it at a time that is neither day nor night, for such is written (Joshua 1:8): “[Let not this Book of the Teaching cease from your lips,] but recite it day and night [so that you may observe faithfully all that is written in it].”
+
+Mishnah 23
+
+לשום צערא אגרא – according to the multitude of pain that you suffer in studying Torah and the performance of the commandment, so will be your greater reward.
\ No newline at end of file
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+Bartenura on Pirkei Avot
+ברטנורא על משנה אבות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Pirkei Avot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>Moshe received the Torah from Sinai:</b> I say: Since this tractate is not founded on the exegesis of commandments from among the Torah’s commandments, like the rest of the tractates which are in the Mishna, but is rather wholly morals and principles, and whereas the sages of the (other) nations of the world have also composed books according to the fabrication of their hearts, concerning moral paths, how a person should behave with his fellow; therefore, in this tractate the tanna began "Moshe received Torah from Sinai," to tell you that the principles and morals which are in this tractate were not fabricated by the hearts of the Mishna’s sages; rather, they too were stated at Sinai.
+<b>from Sinai:</b> From the One who was revealed at Sinai.
+<b>to the elders:</b> who lived long after Yehoshua, and those elders (passed it) to other elders until they reached the beginning of the prophets, who are Eli the priest and Shmuel of Ramah.
+<b>to the men of the Great Assembly:</b> There were 120 elders, (including) Zerubavel, Seraiah, Re’elaiah, Mordekhai, Bilshan,  who in the days of Ezra were the ones who emigrated from the diaspora in (the period of) the second Temple. Included among them were Haggai, Zechariah and Malachi and Nechemiah ben Chachliah and their associates. They were called the Great Assembly since they restored the crown to its original splendor (Yoma 69b),  for Moses said “The great, mighty and awesome God (Deut. 10:17).”  Jeremiah and Daniel came but did not say, “Mighty and awesome (Jer. 32:18) (Dan. 9:4),”  but they restored it as in the beginning, since they indeed stated both his might and his awesomeness.  For were it not so, how could a nation such as this be able to endure in the presence of so many nations.
+<b>they stated three things:</b> They stated many things; rather, they said these three things because they contain within them the preservation of the Torah.
+<b>"Be discerning in judgment":</b> Where if a case comes before you one, two or three (times), do not say "This case already came before me, and (I ruled) a second and a third time." Rather, "Be discerning," which is to say deliberate before you decide the case. 
+<b>"stand up many students":</b> (This is meant) to exclude (the words of) Rabban Gamliel, who said "Any student whose exterior is not like his interior shall not enter the Beit Midrash (Berakhot 28a)."  We derive from this that we teach Torah to every person; there is no need to inquire after him. [This is the case] so long as it not be known from his way that his actions are corrupt or that he has a bad reputation. Alternately, we may derive that if he raises up disciples in his youth, he should [also] do so in his old age, as is written (Ecclesiastes 11:6), “Sow your seed in the morning, and in the evening do not hold back your hand (Yevamot 62b).”  
+<b>"and establish a fence for the Torah":</b> A hedge, in order that he not come into contact with a Torah prohibition, such as second degree sexual relationships or rabbinic fences to protect the Shabbat  as is written (Lev. 18:30), “You shall keep my guard;” [meaning,] ‘Make a safeguard for my safeguard.’ 
+
+Mishnah 2
+
+<b>From the remnants:</b> From those remaining, for after they had all died, the tradition remained in his possession. He was High Priest following Ezra.
+<b>He would say:</b> Which is to say that he was accustomed to say.  And so too every (instance) of "Rabbi x says" (or) "He would say" which is in this tractate; their meaning is "He was accustomed to saying such a thing constantly."
+<b>"The world stands":</b> The world was only created for the sake of these three things.
+<b>"on the Torah":</b> Had Israel not received Torah, the heavens and the earth would not have been created, as is written (Jeremiah 33:25), "Were it not for my covenant day and night, also the laws of the heavens and the earth I would not have set."  (Shabbat 88a)
+<b>"on the [Temple] service":</b> The service of the sacrifices. For such have we taught in tractate Taanit, "Were it not for the groupings [involved in the sacrifices] the heavens and the earth would not have endured (Taanit 27b)." And we have found that on account of the sacrifices that Noah brought, the Holy One, blessed be He, swore that He would never bring a flood.  So it is that the world stands upon the sacrifices. 
+<b>"and on acts of lovingkindness":</b> As it is written (Ps. 89:3), “The world is built up by your kindness."  And lovingkindness is to regale grooms and to comfort mourners, to visit the sick and inter the dead, and the like.
+
+Mishnah 3
+
+<b>"Reward (<i>peras</i>)":</b> is a term of valuation. “For your valuation,” we have translated  "For his <i>poreis</i>." It is what a person gives to someone who served him, when he is not legally obligated to give him anything, such as what a man would give to his minor son or to his wife or to his servant, because of the satisfaction they have given him. A person should not serve his Creator even for the hope of a reward such as this, but rather out of love alone.
+<b>"and may the fear of Heaven be upon you":</b> Even though you serve out of love, also serve out of fear. For the one who serves out of love is quick concerning positive commandment, and the one who serves out of fear is careful concerning negative commandments, resulting in his service being complete. So said our sages, may their memory be blessed, (Jerusalem Talmud Sotah 25a:3), "Serve out of love, serve out of fear: Serve out of love, so if you verge on hating, know that you are a person who loves, for one that loves does not hate. Serve out of fear, for if you verge on rejecting, know that you fearful, for one who is fearful does not reject."
+
+Mishnah 4
+
+<b>Yose ben Yoezer, man of Tsreida and Yose ben Yochanan, man of Jerusalem:</b> All the Tannaim (early teachers) mentioned in this chapter by pairs, ‘(Rabbi) x and (Rabbi) y, who received from (Rabbi) a and (Rabbi) b,’ the first of them is nassi,  and the second is the head of the court.
+<b>"May your house be a meeting place for the sages":</b> When the sages wish to gather together or to meet, let your house be ready for this purpose, so that they will become accustomed to saying "Let us gather at so and so’s house." For it is not possible that you will not learn some bit of wisdom from them. They stated allegorically," To what can this be compared? To one who entered a perfumer’s shop; though he did not purchase anything, in any case he soaked up a good scent and brought it out with him. "
+<b>"and become dirty in the dust of their feet":</b> Which is to say that you should walk behind them, for one who walks about raises dust with his feet, and one who walks behind him is filled with the dust which [the former] raises with his feet. Another explanation: That you should sit at their feet on the ground. For so were they accustomed, that the master sits on a bench and the students sit at his feet on the ground.
+<b>"and drink their words thirstily":</b> Like a thirsty person who drinks to his fill, and not like a satiated person who abhors his food, who loathes even pleasing and good things.
+
+Mishnah 5
+
+<b>"May your home be open wide":</b> Like the home of Avraham, our father, may peace be upon him, which was open to the world’s four directions, so that guests would not need to go around to find the entrance.
+<b>"may the poor be members of your household":</b> And he should not acquire slaves to serve him. It is better that a Jew should benefit from his assets, and not the seed of the accursed Canaan. 
+<b>They so stated with his wife:</b> Since he said "with the woman" and did not say "with a woman," we learn that they so stated concerning his wife. Some explain, "With his menstruating wife only, so that he should not come to be accustomed to transgression." But from the words of the Mishnah, it appears that [this applies] even when his wife is ritually pure. So too have our sages, may their memory be blessed, stated, "[God] tells a man what his conversation is, even light conversation between a man and his wife is told to him at the time of judgment,"  unless he needs to appease her for the sake of the commandment, such as Rav, who conversed and jested and fulfilled his needs (Hag. 5b).
+<b>from this, the sages said:</b> Our holy master (Rabbi), who arranged the mishnahs, wrote [this]:  From the words of this sage, who said, "Do not increase conversation with the woman," the sages learned to say, "Every time that a man increases conversation with the woman he causes evil for himself." I have found written, "When a man says to his wife his doings, ‘Such and such befell me with so and so,’ she teaches him to stir up trouble, like Korah, who told his wife what Moshe did, when he waved the Levites as a wave-offering, and her words brought him to an argument." And also (another possibility is) when he tells her that his colleagues insulted him and shamed him, she too despises him in her heart, and this causes evil for himself.
+<b>"and neglects the words of Torah":</b> As he is drawn after idle matters and does not occupy himself with Torah.
+
+Mishnah 6
+
+<b>"Make for yourself a (Torah) mentor":</b> Rambam explained, “Even though he is not fit to be your teacher, make him into your teacher and do not learn on your own.” And I heard, “'Make for yourself a teacher,' [meaning] that he should take on one teacher from which always to learn – and not learn from one today and from another one tomorrow." And even though they stated in tractate Avodah Zara 19, “One who learns from [only] one teacher will not see a sign of blessing;” they have already explained and said, “this applies to reasoning” - as it is good for him to hear the reasoning of the many - “but with concern to [memorization of traditional teachings], it is better from one teacher, so that [the student's] elocution not be damaged."
+<b>"acquire for yourself a friend":</b> And even if you need to acquire him for a large sum and to spend money upon him in order to acquire his love. But with a mentor, it is not applicable to say, "Acquire for yourself a mentor," as a [teacher of Torah] must teach for free.
+<b>"and judge every person as meritorious":</b> when the matter is hanging in the balance and there is no way to decide it in this way or that way. For example, a man from whose actions we do not know if he is righteous or wicked, who preforms an act that is possible to judge favorably and possible to judge unfavorably, it is pious to judge him favorably. But it is permissible to judge a man who is established to be evil unfavorably. As they only stated (Shabbat 97), “one who suspects righteous people is afflicted on his body” - [and so] it is implied [from this] that one who suspects evildoers is not afflicted.  
+
+Mishnah 7
+
+<b>"Distance [yourself] from a bad neighbor":</b> That you not learn from his actions. And also, that you should not be struck with him in his downfall, for 'woe is to the evildoer, woe is to his neighbor.'
+<b>"do not befriend an evildoer":</b> As thus stated the sages, "Anyone who clings to evildoers - even though he does not act like them - gets retribution similar to them. To what is this matter like? To one who enters the house of a tanner - even though he doesn't take anything with him, nonetheless, he absorbed the foul smell and brings it out with him."
+<b>"and do not despair of punishment":</b> That you should not say, "the actions of this evildoer are succeeding - I will go and cling to him, since fortune is smiling at him." Therefore, it states, "do not despair of punishment," meaning to say, know that punishment will come upon him quickly, as his calamity will come suddenly.
+
+Mishnah 8
+
+"<b>Do not make yourself like the judges' advisers":</b> like those people that set up and arrange the claims of a litigant before the judges. As it is forbidden for a person to reveal the judgment to one of the litigants and to say to him, “Do the following so that you will win your case” - even though he knows that [this litigant] should win the case. Another explanation: “Like the judges' advisers” [meaning] like the great judges. And it is referring to a student sitting in front of his teacher – that he should not make himself like the great judges, to speak in front of his teacher as [if he were] someone who is deciding the case. (<i>Orkhei</i>) is an expression [like that used in the term], tribunals (<i>arkaot</i>) of the gentiles (Gittin 9b, 10b), and tribunals of the House of David. And from others, I have heard, “Do not make yourself like the great judges, to force the litigants to  come in front of you.” 
+<b>"they should be like evildoers in your eyes":</b> so that your heart not incline to one of them, saying, “Such and such a one is important, he is; and he would not make a false claim.” Since if you say this, you cannot see him as guilty. 
+<b>"when they received the judgment":</b> such that you should not suspect the guilty party saying, “This one was a robber.” But [rather] say, “maybe he was mistaken and did  not intend to rob." And also (another possibility is) if one of them became obligated to make an oath [as a result of testimony], do not say, "He made a false oath." 
+
+Mishnah 9
+
+<b>"But be careful with your words":</b> That the judge not say, "Maybe the act was like so and so;" or "If the matter had been like so, x would be innocent" - and from these words, the litigant or the witnesses learn to say something that did not [happen]. 
+
+Mishnah 10
+
+<b>Shamaya and Avtalyon:</b> were righteous converts and were from the descendants of Sancheriv. And I have heard that it is because Avtalyon was the head (<i>av</i>) of the court that he was called by this name, as its meaning is 'father (head - <i>av</i>) to the small ones.' As <i>talya</i> in Aramaic is small, like (Megillah 5b), “Rabbi Yochanan said, 'When I was <i>talya</i>'” - when I was small; (Yevamot 114a) “let them bring a <i>talya</i> and a <i>talyatta</i>” - let them bring a small male and a small female. Here too, Avtalyon was the father of small orphans.
+<b>"Love work":</b> Even if he has from what to sustain himself, he is obligated to work, as idleness leads to distraction (Ketuvot 59b)
+<b>"hate lordship":</b> and do not say, “I am a great man and it is a disgrace for me to work" - since Rav said to Rav Kahana (Pesachim 113a), "Flay a carcass in the market and take your pay, and do not say, 'I am a priest, I am a great man and the matter is a disgrace to me.'" Another explanation: “hate lordship,” [meaning] distance yourself from the taking of authority over the public, as lordship buries those that have it.
+<b>"and do not become familiar with the government":</b> in order to receive lordship through it. And also (another possibility is) “do not become familiar with the government” so that they will not make you transgress the doctrine of your Maker, as happened with Doeg the Edomite. <b>"with the government" (<i>rishut</i> which literally means permission):</b> Dominion is called permission, as the government has permission in its hand to do according to its will. 
+
+Mishnah 11
+
+<b>"Be careful with your words":</b> such that you don't leave room for the heretics to make a mistake about your words.
+<b>"lest you will be punished with exile":</b> which is to say that even though in the place that you are, there are no heretics, one must be concerned lest sin will bring about that you will be obligated to be exiled. And you will be exiled to a place where there are people that show sides of the Torah that are not like the law (<i>halakha</i>), and this is a term for 'evil waters.' And they will understand improper things from your words and the students that come after them will drink words of heresy from these words and they will die from their sins.
+<b>"and thus the name of the Heavens will be profaned":</b> such that these idle opinions will remain in the world, as happened to Antigonos, the man of Socho, with his students, Tsadok and Beitos. Since he told them, “Do not be like slaves that serve the master for the sake of receiving a reward.” And they said, “Is it possible that a laborer works the whole day and toils and in the evening he does not get a reward?” And they and their students became heretics, and they are called Saducees (<i>tsedukim</i>) and Boethusians (<i>beitusim</i>) to this day. 
+
+Mishnah 12
+
+<b>"Be of the disciples of Aharon, loving peace and pursuing peace":</b> They explained in Avot DeRabbi Natan how Aharon loved peace: When he would see two people quarreling, he would go to each one of them without the knowledge of his fellow and say to him, “Behold how your fellow is regretting and afflicting himself that he sinned against you; and he told me that I should come to you so that you will forgive him.  And as a result of this, when they bumped into each other, they would kiss each other. And how would he bring people closer to the Torah? When he would know about someone that he committed a sin, he would befriend him and show him a friendly demeanor; and that man would be embarrassed and say [to himself], “If that righteous man would know my evil deeds, how much would he distance himself from me? And as a result of this, [that man] would change for the better. And this is what the prophet testifies about [Aharon] (Malachi 2), “In peace and in straightness did he walk with Me and he brought back many from sinning." 
+
+Mishnah 13
+
+<b>"Spread (<i>Negad</i>) a name, lose his name":</b>  He who extends his name far by way of authority and lordship will quickly lose his name, since lordship buries those that have it. <i>Negad</i> is a term for extension. The [Aramaic] translation of 'they extended' is '<i>nagidu</i>.'
+<b>"And one who does not add":</b> He who does not add to his study. 
+<b>"ceases":</b> What he already learned will cease from his mouth and he will forget his learning. And there are those that have the textual variant, “will be gathered,” meaning to say he will be gathered to his people and die before his time.
+<b>"And one who does not learn":</b> is worse than one who does not add, Therefore he is liable for death; which is to say that it would be fitting that they kill him, as it is stated (Pesachim 49b), “It is permissible to tear apart an ignoramus like a fish – and from the back."
+<b>"And one uses the <i>taga</i> (crown)":</b> One who makes use of the crown of Torah in the way a man uses his tools, passes and leaves the world. And there are those that explain <i>taga</i> to be the initials of <i>talmid gavra acharina</i> (the student of another man), as it is forbidden to take service from students that are not his students. And I have heard, "'And one uses the <i>taga</i>,' meaning to say one who makes use of [God's] explicit name passes and is lost, as he does not have a share in the world to come."
+
+Mishnah 14
+
+<b>”If I am not for myself”:</b> If I do not merit for myself, who will merit for me?
+<b>”And if I am for myself”:</b> And even if have merited for myself, what is this merit and what is it worth compared to what it is that I am obligated to do?
+<b>”And if not now":</b> in this world.
+<b>”when?”:</b> Since after death, it is impossible to merit any more. Another explanation: “If not now” in the days of youth, “when,” lest in the days of old age, I will not succeed. 
+
+Mishnah 15
+
+<b>”Make your Torah fixed”:</b> such that your main occupation during the day and the night be Torah [study] and when you are weary from study, do work. And not that your main occupation be work and when you are free from work, you involve yourself in Torah. And I have found it written, “'Make your Torah fixed' such that you are not strict on yourself and lenient on others or strict on others and lenient on yourself, but [rather] your Torah should be fixed, for yourself like for others. And so is it stated in Ezra 7:10, 'Since Ezra prepared his heart to expound the Torah of the Lord and to do [it] and to teach the Children of Israel; as he prepared his heart to do, so too did he teach the Children of Israel.'"
+<b>”say little and do much”:</b> as we find by Avraham, our father, peace be upon him, who first said (Genesis 18), “and I will get a morsel of bread,” and in the end, “and he took a tender and good young cow."
+<b>"and receive every person with a pleasant countenance":</b> When you bring in guests to your home, do not give to them while 'your face is buried in the ground;' as anyone who gives and 'his face is buried in the ground' - even if he gave all of the gifts in the world - it is counted for him as if he did not give anything. Shammai gave three warnings, corresponding to three virtues that Yirmiyahu mentioned: wise, strong and wealthy. Corresponding to wise, he said, ”Make your Torah fixed;” corresponding to wealthy, he said, ”say little and do much;” and corresponding to strong, he said, "receive every person with a pleasant countenance" - that he should conquer his inclination [to do bad] and fight against his wicked heart. And we have learned, "Who is a mighty one? The one who conquers his inclination."  
+
+Mishnah 16
+
+<b>”Make for yourself a mentor:”:</b> It is now speaking concerning the matter of jurisdiction. If a case comes in front of you and you are in doubt about it, make for yourself a mentor, and remove yourself from doubt. And do not decide upon it by yourself; as it was with Rava: when a possibly unfit animal was brought to him, he would gather all of the slaughterers of Mata Machsia – he would say, “So that we will [all only] receive a chip of the beam."
+<b>"and do not frequently tithe by estimation":</b> as the one who separates his tithes by estimation is not spared from disarray: if he reduces from what needs to be given, his tithes are made adequate but his fruit are disarrayed; if he adds upon what is fitting to give, his fruits are rendered adequate and his tithes are disarrayed. 
+
+Mishnah 17
+
+<b>"And I did not find anything good for the body except silence":</b> One who hears his disgrace and is silent.
+<b>"and it is not the study which is the main thing but rather the deed":</b> And you should know that silence is better for him, since even interpretation, homily and discussion of Torah – of which there is nothing greater – the main attainment of reward is for the action. And someone who teaches but does not practice [what he teaches], it would have been better if he had been silent and had not taught.
+<b>"and anyone who increases words, brings sin":</b> As such have we found with Chava, who increased words and said, “God said, 'Do not eat from it and do not touch it,'” and added touching, about which she was not forbidden. And the snake pushed her until she touched it and said to her, “In the same way as there is no death from touching, so [too] is there no death from eating.” And from this, she came to sin, as she ate from the fruit. This is what Shlomo said (Proverbs 30:6), “Do not add to His words, lest He reprove you and you be found a liar."
+
+Mishnah 18
+
+<b>"The world stands":</b> [Meaning] the settlement of people is preserved. And this is not like "the world stands" of above.
+<b>"on judgment":</b> [Meaning] to render innocent the innocent and guilty the guilty.
+<b>"and on truth":</b> [Meaning] that a man should not lie to his fellow.
+<b>"and on peace":</b> [Meaning] between governments and between a man and his fellow.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>Rabbi [Yehuda haNasi] said, "...<i>sheyivor</i>":</b> [is the same as] <i>sheyivror</i> (that he should choose).
+<b>"Which is the right path that a person should choose for himself? Whichever [path] that is [itself] praiseworthy for the person adopting [it]":</b> that it should be pleasant for him and pleasant to people from him. And this will be when he walks in the middle path in all of this character traits and not veer to one of the two extremes. For if he is very stingy, it is praiseworthy for him, as he gathers much money together, but people do not praise him for this trait. And if he throws [money] around beyond what is fitting, the people that receive it from him praise him, but it is not praiseworthy for [him] and it is not pleasant for him, as he will come to poverty because of it. But rather, the trait of generosity - which is the middle [trait] between stinginess and throwing [money] around - is praiseworthy for him, as he keeps his money and does not throw it around more than is fitting; and it is praiseworthy for others from [such] a man; as people praise him, that he gives as is fitting for him to give. And so is the case with all of the other traits.
+<b>"for you do not know the reward given [for the fulfillment] of [the respective] commandments":</b> The reward of one who performs a positive commandment and the punishment of one who refrains from doing them is not explained in the Torah. As if it were [referring to] the punishment of negative commandments, they are explicit in the Torah: stoning, burning, killing (decapitation), strangulation, being cut off and death by the hand of the Heavens and lashes. The lightest punishment is for lightest sin, and the weightiest one is for the weightiest.
+<b>"Also, weigh the loss [that may be sustained through the fulfillment] of a commandment":</b> that which you lose from your merchandise and your money because of the involvement in the commandment in contrast with the reward that will accrue to you from it in this world or the world to come, which will be more than that loss.
+ <b>"and [weigh] the gain [that may be obtained through the committing] of a transgression":</b> the benefit that you gain from a transgression in contrast with the loss that will come to you in the future from it.
+
+Mishnah 2
+
+<b>"Worldly occupation (<i>derekh erets</i>, literally the way of the world)":</b> A craft or business.
+<b>"For the exertion [expended] in both of them causes sin to be forgotten":</b> As Torah [study] dulls the strength of a man and work pulls apart and breaks the body, and as a result of this the evil impulse is rendered idle for him. 
+<b>"And all [study of the] Torah in the absence of a worldly occupation":</b> And if one might ask, let him work in Torah [study] and its exertion will cause sin to be forgotten, therefore it is required to say, "all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end." As it is impossible for him without food, and [so] he will rob the creatures and forget his study.
+<b>"let them work for the [sake of the] name of Heaven":</b> and not in order to take a crown [for themselves], to say, "I did such and such for the community."  
+<b>"for the merit of their ancestors sustains them":</b> For the merit and righteousness (<i>tsidkatan</i>) of the ancestors of the community - which stands forever - sustains those that work with them, to bring their righteousness to the fore. And it is not from the angle of the efforts of those that work [for the community]. 
+<b>"And as for you [who work for the community], [God says:] I credit you with a reward":</b> Even though the thing does not come to a good end from the angle of your deeds but rather because of the merit of the ancestors of the community, "I credit you with a reward" as if you had accomplished this salvation in Israel, as a result of your doing it for the sake of Heaven. A different explanation: All who are involved with the community to force and coerce the community for the matter of a commandment - for charity or the ransom of captives - let them do it for the sake of Heaven. As the merit of the ancestors of the community will sustain them to give that which they have assigned them, and even if it is much money, and [the merit of] the charity (<i>tsedekah</i>) will endure for them forever. And for you that are involved with them to coerce the community  to [do] this commandment, I credit you the reward as if you actually done this commandment with your own money. And Rambam explained, "And as for you [who work for the community], [God says:] I credit you with a reward... as if you had done it" - If at the time that they were involved with the community, they were prevented from the fulfillment of a commandment on account of community matters, I credit you reward as if you had done that commandment from which you were prevented.
+
+Mishnah 3
+
+<b>"Be careful about the government":</b> You, who are involved with the needs of the community: even though you need to be acquainted with the authorities in order to supervise communal matters, "be careful, etc." 
+
+Mishnah 4
+
+<b>"Make His [God's] will like your will":</b> Spread your money on 'things of Heaven' "like your will," [meaning] as if you were spreading them for your [own] things. As if you will do this, "He will make His will like your will," meaning to say that He will give you the good with 'a generous eye.'
+<b>"so that He will nullify the will of others":</b> He will undo the counsel of all those that come towards you to [do you] bad. And I have heard that this is only a respectful euphemism towards the Higher One. And behold, it is as if it was written, "so that He nullify His will to your will; like that which they said in the chapter [entitled] Bemeh Eesha (Shabbat 63a), "Anyone who does a commandment as it is established (properly), even a decree of seventy years is nullified before him."
+<b>"Do not separate yourself from the congregation":</b> but rather share in their troubles. As anyone who separates from the congregation will not [live to] see the consolation of the congregation (Taanit 11a).
+<b>"Do not believe in yourself until the day of your death":</b> As behold, Yonatan the High Priest served in the high priesthood eighty years and in the end he became a Sadducee (Berakhot 29a). 
+<b>"Do not judge your fellow until you come to his place":</b> If you see your fellow come to a test and fail, do not judge him unfavorably until a test like it comes to you and you overcome [it].
+<b>"Do not say something that cannot be heard, for in the end it will be heard":</b> That is to say, do not let your words be unclear, such that it is impossible to understand them immediately and at first perusal; and [do not] rely on that if the listener wants to look into them, in the end, he will understand them. As this will bring people to err from your words, lest they err and come to heresy because of you. Another explanation: Do not reveal your secret, even [saying it aloud] only to yourself, as in the end it will be heard, "since the birds of the sky make the voice travel." And the [correct] textual variant according to this explanation is, "for in the end it will be heard." But Rashi had the variant, "Do not say, 'something that can be heard, in the end it will be heard.'" And [according to this,] it is speaking about the words of Torah: Do not say about a Torah teaching that you can hear now, that you will hear it in the end (later), but rather extend your ears and hear it immediately. 
+<b>"'When I will be available'":</b> from my business, I will involve [myself] in Torah [study].
+
+Mishnah 5
+
+<b>"A boor (<i>bur</i>)":</b> is empty of everything, and does not even know the nature of buying and selling; and he is worse than an ignorant person. The [Aramaic] translation of (Genesis 47:19) "and the land will not become destroyed" is <i>vearaa la tevur</i>.
+<b>"An ignorant person cannot be pious":</b> But it is possible for him to fear sin, as behold, he is an expert in the nature of buying and selling.
+<b>"A person prone to being ashamed cannot learn":</b> Since one who is embarrassed to ask, lest they will make fun of him, will always remain with his questions.
+<b>"An impatient (exacting) person":</b> A teacher who is impatient with his students when they ask him [questions] cannot teach properly; but rather he needs to cheerfully explain the Halakha (law) to his students.
+<b>"Not all who engage in a lot of business become wise":</b> As it is written (Deuteronomy 30:13), "And it is not across the sea" - the Torah is not found among those that travel across the sea (Eruvin 55a). 
+<b>"In a place where there is no man":</b> to sit at the head and to issue decisions.
+
+Mishnah 6
+
+<b>"Since you drowned [others, others] drowned you":</b> You were an evildoer and you robbed the creatures and drowned them in the river. And with that same measure (treatment), you were measured (treated).
+<b>"And in the end, those that drowned you will be drowned":</b> As the matter was not given to their hands to kill you, but rather to the court. And the Holy One, blessed be He, give you over to their hands, 'as guilt is passed on to the guilty,' and [so] He will afterwards require [the punishment for] your death from them.
+
+Mishnah 7
+
+<b>"The more flesh, the more worms":</b> One who engages in much eating and drinking to the point that he becomes fat and fleshy, increases the worms upon himself in the grave; and worms are as hard for the dead as a needle is for living flesh. And this teacher let us understand that all increase is difficult for a man except for the increase of Torah, wisdom and charity.
+<b>"the more worry":</b> Lest they rob him on behalf of the king's estate or lest bandits come upon him and kill him. And a certain pious man would pray, "May the Ominpresent save me from the spreading of the soul." And they inquired from him, "What is the spreading of the soul?" He said [back] to them that it [means] that his possessions should be numerous and spread out in many places, and [so] he would have to spread his soul to think in [this direction and that direction].
+<b>"The more wives, the more witchcraft":</b> He went and mentioned it in order: At first, a man adorns himself and eats and drinks and engages in eating much meat; and afterwards he seeks to acquire much property; and after he has acquired much property and he sees that he has enough in his hand to support many wives, he [marries] many wives; and after he [marries] many wives, each one needs a maidservant to serve her - behold, this is "the more maidservants;" and since he has so many members of his household, he needs fields and vineyards to supply wine and food to the members of his household, and [so] acquires many slaves to work the fields and vineyards. Hence, they are learned in this order.
+<b>The more Torah, the more life":</b> As it is written (Deuteronomy 30:20), "for it is your life and the length of your days."
+<b>"the more wisdom":</b> As he gives reasons for his words and his reasoning sits well with the heart of the listeners. 
+<b>"The more sitting [and studying]":</b> Many students gather and come to hear his analyses. And some have the textual variant, "the more sitting, the more wisdom" - one who [teaches] many students [has] the students sharpen him and add and increase to his wisdom. 
+<b>"The more counsel":</b> One who frequently takes counsel, increases understanding - he understands one thing from another, from the counsels that his advisers have given him.
+<b>"The more charity (<i>tsedekah</i>)":</b> as it is stated (Isaiah 32:17), "And the act of righteousness (<i>tsedekah</i>) will be peace."
+
+Mishnah 8
+
+<b>"Do not credit it favorably for yourself":</b> to say, "I have learned much Torah." And since he did not leave a verse nor a mishnah, halakha (law) or aggada (homily) that the did not learn (Sukkah 28a, Bava Batra 134a), he said this.
+<b>"a pit covered in plaster (<i>sud</i>)":</b> is the [correct] version that we have - and not a pit of plaster (<i>sid</i>) - meaning to say, like a pit sealed with plaster.
+<b>"that does not lose a drop":</b> Thus does he not forget a [single] thing from his study. 
+<b>"happy is the one who gave birth to him":</b> Rendered happy by good character traits is one who the whole world says about him, "happy is the one who gave birth to him." And some say, because she caused him to be a sage. For she would go out to all of the study halls in her town and say to them, "I request from you that you should seek mercy (pray) for this embryo that is in my innards, that he should be a sage." And from the day that he was born, she did not remove his crib from the study hall, so that only words of Torah would enter his ears.
+<b>"pious":</b> [One] who does beyond the letter of the law.
+<b>"fears sin":</b> [He is] strict upon himself and forbids upon himself things that are permissible out of his fear, lest he come to do a sin. As if it is not like this, what is the novelty - even an ignorant man can be one that fears sin.
+<b>"an ever-strengthening fountain":</b> His heart (mind) is broad and he adds analysis and reasoning from his own knowledge.
+<b>Abba Shaul says in his name:</b> of Rabban Yochanan ben Zakkai.
+<b>"and Rabbi Elazar ben Arakh were on the other side""</b> I have found it written that Abba Shaul is not arguing with the first teacher [in this mishnah] and Rabban Yochanan ben Zakkai said both things; and both of them are true, as concerning expertise and memory Rabbi Eliezer would outweigh [them], and concerning sharpness and analysis, Rabbi Elazar ben Arakh would outweigh them.
+
+Mishnah 9
+
+<b>"A good eye":</b> One who suffices with what he has and does not seek extraneous things - and is not envious when he sees that his fellow has more than him.
+<b>"A good friend":</b> who rebukes him when he sees him doing something that is improper.
+<b>"A good neighbor":</b> who is found near him, whether by day or by night; whereas a good friend is not found near him all the time. 
+<b>"Seeing the consequences of one's actions":</b> One who looks out and sees what will be in the future. And through this, he calculates the loss [engendered by doing] a commandment versus its reward and the reward [engendered by doing] a sin versus its loss. 
+<b>"A good heart":</b> Since the heart is the generator of all the other forces and it is the source from which emanate all of the actions. And even though there are specific limbs for [different] actions, nonetheless, the place of the force that animates all of the actions is in the heart. Therefore, Rabbi Elazar ben Arakh said, "A good heart." And for this reason, Rabbi Yochanan ben Zakkai said, "I see the words of Rabbi Elazar ben Arakh [as better than] all of yours."  
+<b>"what is an evil path that a person should distance himself from":</b> He needed to ask them this, as he did not understand from their first words that the evil path is the opposite of the good path [that they each suggested], since not with all that is good is its opposite evil. As [for example] piety - and that is going beyond the letter of the law - is good, but one who is not pious and holds his actions according to the law of the Torah is not evil. And it may have been possible to say, if sufficing - and that is a good eye - is the good path, the seeking of extraneous things is not the evil path, as he does not hurt any person with this. And so [too] with the other traits. Therefore, he had to ask them, "what is the evil path that a person should distance himself from."
+<b>"One who borrows but does not repay":</b> And this is the opposite of "seeing the consequences of one's actions;" as if he does not repay, who will [now] lend to him and he will be stuck in [his] famine. And he did not say just, "not seeing the consequences of one's actions," as it is possible for a person who does not see the consequences of his actions not to come to a mishap, as he will be able to rescue himself when that consequence comes to him.
+<b>"'but the righteous one gives graciously'":</b> [It is] speaking about the Holy One, blessed be He, who is the righteous One of the world, Who gives graciously to the lender what this one borrowed from him and did not repay him. It comes out that the borrower is in debt to the Omnipresent.
+
+Mishnah 10
+
+<b>They said three things:</b> about proper comportment (<i>derekh erets</i>), ethics and character traits. As they said many things regarding the matter of what is forbidden and what is permissible, and what is exempt and what is liable. And also (another explanation is), these three things they would be accustomed to always have in their mouths.
+<b>"The honor of your friend should be as dear to you as your own":</b> And when is this? When you are not easy to anger. As if you are easy to anger, it is impossible that you will not degrade the honor of your friend. Behold that is one saying.  "And repent one day before your death" - behold two. And the third is "warm yourself by the fire of the Sages, etc."
+<b>"repent one day before your death":</b> Since a person does not know when he will die, he should repent today, lest he will die tomorrow.
+<b>"be cautious around their coals":</b> not to treat them with lightheartedness.
+<b>"that you should not be burned":</b> such that you not be punished through them.
+<b>"the bite of a fox":</b> Its healing is difficult, as its teeth are thin, crooked and twisted. And [so] the physician must take out the flesh [that was bitten] with a scalpel, and enlarge the [scar of the] bite.
+<b>"the sting of a scorpion":</b> [which is] worse than a snake's bite.
+<b>"their hiss":</b> [meaning,] their words.
+<b>"the hiss of a Seraph":</b> It is like the breath that comes form the mouth of a Seraph, which burns while he hisses. A different explanation: this seraph-snake does not accept hisses (to charm him) like other snakes, as it written (Psalms 58:6), "Which will not listen to the voice of charmers." Thus [too] is the Torah scholar - if you upset him and come to appease him, he will not accept appeasement.
+
+Mishnah 11
+
+<b>"The evil eye":</b> [This is] like "an evil eye," which does not suffice with what he has and seeks other things. And some explain, "the evil eye" - that he inserts the evil eye into the money of his friend or his children and hurts him.
+<b>"and hatred of the creations":</b> baseless hatred. And Rambam explains that he despises the company of the creations and loves to sit alone. And I heard, [this is referring to] a hard man, who brings the hatred of the creations upon him and causes all to hate him.
+
+Mishnah 12
+
+<b>"Prepare yourself to study Torah":</b> Such that you not say, "Since my father was a sage and the father of my father was a sage, the Torah will come back to its lodgings, and I do not need to seek after it."
+<b>"All of your actions should be for the sake of Heaven":</b> even at the time that you are involved in eating and drinking and in the way of the world (<i>derekh erets</i>), do not have the intention to give pleasure to your body, but rather that you should be healthy [in order] to do the will of your Creator.
+
+Mishnah 13
+
+<b>"Be careful in the reciting of Shema":</b> to recite it at its time. And so [too] with prayer, to pray each and every prayer in its time. 
+<b>"fixed":</b> like a person who has something fixed that he is obligated in and says, "When will I unload this obligation from upon me?" And also (another explanation is) "fixed" - like a person for whom it is fixed that he read a chapter and a section which he says only as a recitation and does not say in the language of supplications, as a person who is requesting mercy [would use].
+<b>"'For He is gracious and merciful'":</b> He wants supplications, and through the supplications, He immediately has mercy.
+<b>"And do not be wicked in your own eyes":</b> Do not do something that will cause you to consider yourself wicked today and tomorrow. And Rambam explained, "do not be wicked in your own eyes" - that is to say, don't consider yourself wicked, as from such you would completely go out to the culture of delinquency. And I heard, "do not be wicked" in [the previous] matter that you separate yourself from the community and stand on your own. 
+
+Mishnah 14
+
+<b>"To one who denigrates the Torah (<i>apikoros</i>)":</b> [It] is an expression of being ownerless (<i>hefker</i>), as he disgraces the Torah and treats it as if it is ownerless. And also (another explanation is) he makes himself ownerless and is not concerned for his soul, lest evil will come to him as a result of his disgracing the Torah or those that study it.
+<b>"Know before Whom you labor":</b> in this response that you give to the one who denigrates the Torah, such that your heart not be seduced to inclining towards his opinion.
+
+Mishnah 15
+
+<b>"The day is short":</b> The life in this world is short.
+<b>"and the work is much":</b> The Torah's 'measure is longer than the earth.'
+<b>"and the Master of the house is pressing":</b> as it is stated, (Joshua 1:8), "and you shall contemplate it day and night."
+
+Mishnah 16
+
+<b>"It is not your responsibility to finish the work":</b> The Holy One, blessed be He, did not hire you to finish it all, so that you would lose your wage if you do not finish it. And lest you say, "I will not study [Torah], and I will not take the wage," [it states,] "but neither are you free to desist " - against your will is the yoke placed upon you to labor. 
+<b>"in the future to come":</b> In the world to come.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>Akavia: "From a putrid (spoiled) drop":</b> A drop of semen. And even though at the time of conception, it is not spoiled - as it does not become spoiled in the womb of a woman until after three days, and when it is spoiled it is no longer fit to fertilize - nonetheless, he called it a spoiled drop because it is close to spoiling immediately when it is outside of the innards of the woman. And one who keeps his eye on that which he came from a putrid drop will be saved from pride. And one who keeps his eye on that which he is destined to go "to a place of dust, worms, and maggots," will be saved from desire, and from lust for money. And one who keeps his eye on that which he is destined to "give an account and a reckoning," will separate [himself] from sin, and will not stumble in iniquity.   
+
+Mishnah 2
+
+<b>"For the welfare of the government:"</b> and even [that] of the nations of the world.
+<b>"would swallow alive:"</b> As it is written (Habakkuk 1:14) "And you make man like the fish of the sea" - just like the fish of the sea, each one that is bigger than his fellow swallows his fellow; so too people, were it not for the fear of the government, each one who is bigger than his fellow would swallow his fellow (Avodah Zarah 4a).
+<b>“'those who feared the Lord one with another'":</b> Behold, there are two here [that this verse is speaking about].
+<b>“'and is silent (<i>vayidom</i>'":</b> It is a term [related to the usage], <i>kol demamah dakah</i> (a still-small voice). As the way of one who learns alone is to learn while whispering. 
+<b>"'since he takes [a reward] for it'”:</b> As if the giving of the entire Torah was for his sake alone.
+
+Mishnah 3
+
+<b>"And did not say upon it words of Torah":</b> And with the Grace after Meals that we bless upon the table, we fulfill our obligation. And it is considered as if we said words of Torah upon it. So have I heard.
+<b>"from the offerings of the dead":</b> [This means] the sacrifices of idol worship, as it is written (Psalms 106:28), "And they became attached to Baal Peor and they ate from the offerings of the dead."
+<b>"'full of vomit and feces'":</b> And idol worship is called feces, as is stated (Isaiah 30:22), "feces shall you say to him."
+<b>"'without the Omnipresent'":</b> Because they did not mention the name of the Omnipresent, may he be blessed, upon the table.
+<b>"as it is said (Ezekiel 41:22), 'And he said to me, this is the table that is before the Lord'":</b> Immediately when he speaks words of Torah, it is called a "table that is before the Lord." And some say that it comes out from the beginning of the verse, as it is written, "The altar is three amot" - do not read [it as] amot, but rather <i>eemot</i> (mothers or foundations), as in, there is a foundation (priority) to how a verse is written. Three corresponds to Torah, Prophets and Writings; and some say to Sripture, Mishnah and Talmud - [meaning] that a person must speak about them over the table, and then it is called "a table that is before the Lord." So explained Rashi.
+
+Mishnah 4
+
+<b>"He who stays awake at night, and who wanders on a road alone":</b> and thinks about idle things in his heart.
+<b>"this one is liable for [forfeiture of] his life":</b> As night is the time of demons, and one who wanders on a road alone is in danger because of the brigands and several [other] bad occurrences; and if he had been thinking about words of Torah, it would have guarded him.
+
+Mishnah 5
+
+<b>"The yoke of government":</b> [meaning] the burden [placed upon him by] a king and ministers.  
+<b>"the way of the world (<i>derekh erets</i>)":</b> [meaning] the toil and strain of a livelihood. [He is released from this,] because his work becomes blessed. 
+<b>"And one who casts from himself the yoke of Torah":</b> One who says, "The yolk of Torah is too hard and I cannot endure it.  
+
+Mishnah 6
+
+<b>"Ten who are sitting in judgement":</b> is the textual variant we [follow]. 
+<b>:"'in the congregation of God'”:</b> And there is no 'congregation' (<i>edah</i>) that is less than ten. As it is stated with the [twelve] scouts (Numbers 14:27), "Until when will this evil congregation": subtracting Yehoshua and Calev, behold, ten.
+<b>"And from where [is there proof that this is true] even [when there are only] five? As it is said (Psalms 82:1), 'In the midst of judges He judges'”:</b> Three judges and two litigants.
+<b>"And from where even three? As it is said, 'And He has founded His band upon the earth'”: </b> Fire and air and water - which are three - "He has founded upon the earth;" [as they] surround the fundamental element of earth. Behold to you, three are called a "band." And also (another explanation is) we have found that three are called a band [with] a "band of hyssop," which are three stalks. And some books have written in them, "From where [is there proof that this is true] even [when there are only] five? As it is said (Amos 9:6), 'and He has founded His band upon the earth'”; as a man bands together [things] into his one hand, which has five fingers; and [so] the group of fingers in the hand is called a band. And in the beginning of the verse it states, "He Who builds His upper chambers in the heavens," which is to say [that] the Divine Presence - which is in the heavens - comes down to the earth when there is a band there, that is involved with Torah. [And the continuation of this textual variant is:] "From where even three? As it is said (Psalms 82:1), 'In the midst of judges He judges.'”
+ <b>"'since he takes (<i>natal</i>) for it'”:</b> [It is] an expression of covering: the [Aramaic] translation of (Exodus 40:3) "and you will cover" is '<i>vetatel</i>;' which is to say the Divine Presence hovers upon him. 
+
+Mishnah 7
+
+<b>"Give Him from what is His":</b> Do not prevent yourself from being involved in matters of Heaven, whether with your body or whether with your money (as you are not giving from yours, not from your body and not form your money), as you and your money are His.
+<b>"'How lovely is this tree! And how lovely is this newly plowed field'":</b> This is true of all idle talk, but it is speaking according to what is common; as it is the way of wayfarers to speak about what they see with their eyes. And some say that it comes to make us understand a novelty: that even though through this, he will make the blessing, 'Blessed is He, Who it is like this in His world;' nonetheless, Scripture considers it as if he was liable for his life, because he interrupted his study.
+<b>"'<i>nir</i> (newly plowed field)'":</b> The furrow of a plow, as in (Jeremiah 4:3), "plow for yourselves a furrow."
+
+Mishnah 8
+
+<b>"Anyone who forgets one matter from his studies":</b> Since he did not review it, it is considered "as if he is liable for his life;" as from his forgetting, he will come to permit the forbidden. And it will come out that a calamity will come through him and his mistake will be counted as a willful transgression. And also (another explanation is), it is "as if he is liable for his life" - since that teaching was guarding him and now he forgot it, it no [longer] guards him.
+<b>"whose studies have overpowered him":</b> As it was difficult for him, and on account of the difficulty in it, he forgot it.
+
+Mishnah 9
+
+<b>"Anyone whose fear of sin precedes his wisdom":</b> I heard that [it means that] he makes his fear of sin precede his wisdom in his thought - that he thinks in his heart, "I will study in order that I will be one who fears sin." And this is in the way that they said, 'the beginning of thought is the end of the action.'
+<b>"his wisdom endures":</b> as wisdom brings him to what his heart desires, and he derives benefit from it.
+<b>"And anyone whose wisdom precedes his fear of sin":</b> who does not study in order to do, since his heart does not aspire to be afraid of sin.
+<b>"his wisdom does not endure:"</b> Since [his wisdom] prevents him from following the whims of his heart, he despises it and is fed up with it and leaves it. 
+<b>"Anyone whose actions are more plentiful than his wisdom":</b> Here it speaks about  him being eager [to do] positive commandments; and above, in "anyone whose fear of sin precedes his wisdom," it is speaking about him being careful about negative commandments. 
+
+Mishnah 10
+
+<b>"Anyone from whom the spirit of creations find pleasure":</b> [About] anyone who is beloved below, it is certain that he is beloved above. 
+<b>"[Late] morning sleep":</b> As he continues to sleep until the time of the recitation of the Shema passes.
+<b>"midday wine":</b> [It] draws the heart of  a person - as it is written (Ecclesiastes 2:3), "to draw my flesh with wine" - and brings him to drunkenness.
+<b>"chatter of children":</b> prevents their fathers from being involved in Torah [study].
+<b>"and sitting in the assembly houses of the <i>Am Ha'arets</i> (unlearned people, who are lax in observing tithes and purity laws)":</b> who come together and speak about idle matters.
+
+Mishnah 11
+
+<b>"One who profanes the Kodeshim (sacred material)":</b> One who brings Kodeshim of the altar to [a state of] <i>pigul</i> (a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time), <i>notar</i> (a sacrifice that becomes unfit, due to being left unconsumed after its time limit) or [of becoming] impure; or he misappropriates and benefits either from Kodeshim of the altar or Kodeshim of the Temple maintenance fund.
+<b>"one who desecrates the holidays":</b> the intermediate days of the festival. He does work on them or treats them according to what is customary to eat and drink on a common day. 
+<b>"one who whitens (embarrasses) the face of another in public":</b> The face of one who is embarrassed turns red first and then white, as the spirit [of a person] has two movements, one outwards and one inwards. And when one embarrasses a person, at first the breath moves outwards, like one who is full of anger and his face turns red. And when he does not find a solution how to get rid of this embarrassment from on his face, he worries inside himself and the breath goes inwards because of the pain, and his face turns yellow and [then] white. And this is what they said (Bava Metzia 58b) about the matter of whitening: "when the red leaves, the white comes."
+<b>"one who nullifies the covenant":</b> who did not circumcise [himself] or who did circumcise but pulled the foreskin to cover the circumcision, in order that it not be visible that he is circumcised. 
+<b>"one who reveals meanings (literally, faces) in the Torah":</b> who shows meanings and explanations that do not conform with the halacha (law). For example, one who translates "And from your seed do not give to pass to Molekh" (Leviticus 18:21) as "And from your seed do not give to impregnate an Aramean woman." (Mishnah Megillah 4:9) And this is not the simple meaning of the text. And included within this is teaching worthless homiletical interpretations. A different explanation: "reveals faces" - he makes his face brazen to transgress words of the Torah publicly 'with a high hand' and he is not shame-faced. 
+ <b>"even though he has Torah knowledge and good deeds":</b> and he did not repent from one of these sins that he has in his hand - even though afflictions came to him and he died with afflictions - he does not have a share in the world to come. But if he repented before his death, there is nothing that stands in front of repentance. 
+
+Mishnah 12
+
+<b>"Be yielding to an elder (<i>rosh</i>, literally, head)":</b> In front of a great sage who sits at the head of the yeshiva, be yielding (nimble) to do his bidding and to serve in front of him.
+ <b>"pleasant to a youth (literally, a black one)":</b> To a young man whose hair is black, you do not need to make yourself so nimble, but rather stand in front of him at ease and self-collected.
+<b>"and greet (<i>mekabel</i>, literally, receive) every person with joy":</b> Across from every person - whether an elder or a youth - stand with joy. "Receive" [here] is like to receive someone. "Across from" is translated [into Aramaic] as <i>kabal</i>. Another explantation: "Be yielding to a head (which also means beginning)" - at your beginning, when you are a young man, be nimble to do the will of your Creator. And in your old age, when your face has blackened because of age, be pleasant to Him. 
+
+Mishnah 13
+
+<b>"Tradition is a safeguarding fence around Torah":</b> The tradition that the sages passed down to us about the missing and extra letters of the Torah is a fence and a strengthening of the written Torah; as through them, we understand how to do several commandments. As with, [the tradition that in the Torah it is written,] "<i>basukkot... basukkat... basukkat</i>" - two [of these words] missing [letters], and one complete - from which we learn [how to] make a fit <i>sukkah</i> (booth) with three partitions. And, for example, "the appointed times of the Lord which you shall declare" - which is written missing [a letter] in three places (rendering the word, "them," into "you," "<i>otam</i>" into "<i>atem</i>") - to teach [that the intercalation of the month is binding, and dependent upon] "you, even if you err without volition; you, even if you err with volition; you, even if you are mistaken."
+<b>"Tithes are a safeguarding fence around wealth":</b> As it is written (Deuteronomy 14:22), "<i>aser taaser</i> (you shall surely tithe)," [which is interpreted as] "tithe (<i>taaser</i>) so that you will become rich (<i>titaasher</i>)." (Taanit 9a) 
+<b>"Vows are a safeguarding fence around abstinence":</b> When a person begins abstinence and is afraid, lest he violate [that abstinence], he should accept [it] upon himself with the language of a vow that he should not do such and such; and through this, he will conquer his [evil] impulse. 
+<b>"A safeguarding fence around wisdom is silence":</b> What do we establish [these words] to be referring to? If it is about silence from words of Torah, behold, it is already written (Joshua 1:8), "and you shall reason it, etc."; if it is about silence from talebearing, evil speech and curses, they are [prohibited] from the Torah. Hence it is only speaking about optional words between a man and his fellow, in which a person should minimize his speech as much as possible. And about them Shlomo said (Proverbs 17:28), "A fool who is silenced is also considered a wise man."  
+
+Mishnah 14
+
+<b>"A deeper love - it is revealed to him":</b> Rambam explained: A deeper love did the Holy One, blessed be He, show to man, as he informed and said  to him, "See, I have made you in the Divine image." Because one who benefits his friend and informs him of the good that he has done for him, shows a deeper love than if he had benefited him but it is not important [enough] in his eyes to inform him of the good that he has done for him. And it can be explained, "A deeper love - it is revealed to him;" a revealed and publicized love. As not only did the Omnipresent have a secret love for man but rather even a love that was revealed and known to all. 
+<b>"as it says (Proverbs 4:2) 'For a good lesson'":</b> All of the acts of creation - about which it is stated, "And God saw that it was good" - were only created for the sake of the Torah, which is called a lesson, as you say (Deuteronomy 32:2), "My lesson drops like the rain." 
+
+Mishnah 15
+
+<b>"Everything is foreseen":</b> Everything that a man does in the innermost rooms is revealed in front of Him.
+<b>"and freewill is given":</b> into the hand of man to do good and evil, as it is written (Deuteronomy 30:15), : "See, I have given in front of you today life, etc."
+<b>"and with goodness the world is judged":</b> with the attribute of mercy. And nonetheless, not everyone is equal in this trait, since, "all is in accordance to the majority of the deed:" One who does many good deeds is given much mercy, and one who does few good deeds is given a little mercy. A different explanation:  "all is in accordance to the majority of the deed" - according to the majority of a person's deeds is he judged, if the majority are merits, he is exonerated; if the majority are sins, he is liable. And Rambam explained, "Everything is foreseen": Every action of people - that which he has done and that which he will do in the future - is revealed in front of Him. And do not say, "Since the Holy One, blessed be He, knows what a person will do - if so, he is compelled in his actions to be righteous or evil." As "freewill is given" into his hand  to do good and evil and there is nothing there that compels him at all. And since this is so, "with goodness (or properly) the world is judged," to collect [punishment] from the evildoers and to give a good reward to the righteous ones. As since the sinner sinned willingly, it is fitting that he be punished; and since the righteous one was willingly righteous, it is fitting that he receive a reward.
+<b>"all is in accordance to the majority of the deed":</b> According to what a person repeats and is constant in the doing of good, his reward will be multiplied. As one who distributes a hundred gold coins to charity [giving out one coin at a time] is not similar to one who gives them out [all] at one time. And the textual variant of Rambam is, "all is in accordance to the majority of the deed"; and not "as per the deed."
+
+Mishnah 16
+
+<b>"Everything is given as collateral (with guarantors)":</b> "The feet of a man, they are guarantors for him - to the place that he is requested, there do they take him." (Sukkah 53a)
+<b>"and a net is cast":</b> Afflictions and death. 
+<b>"The shop is open":</b> and people come in there and buy on credit.
+<b>"and the shopkeeper grants credit":</b> and trusts all who come to take [it]. And so [too] do people sin and the Holy One, blessed be He, waits for them until their time comes.
+<b>"and the accounting ledger is open":</b> to write down [the debts] in it, so that [the storekeeper] not forget.
+<b>"and the hand writes":</b> Lest you say, "Even thought the ledger is open, there are times when the storekeeper is preoccupied and does not write everything"; therefore he said, "and the hand writes."
+<b>"and everyone who wants to borrow, etc.":</b> And this is [the meaning of] "freewill is given" above - that no person is forced to borrow against his will. 
+<b>"and the collectors":</b> Afflictions and bad occurrences.
+<b>"with his knowledge":</b> There are times when he remembers his debt and says, "You have judged me well."
+<b>"or without his knowledge":</b> There are times when he forgot and cries out against the judgement of the Omnipresent, may He be blessed.
+<b>"and they have that upon which to rely":</b> [They rely] upon the ledger and upon the shopkeeper who is trustworthy about his ledger. So [too] these afflictions rely upon the deeds of man that are remembered in front of the Omnipresent, may He be blessed, even though they are forgotten from man.
+<b>"and the judgement is true judgement":</b> As the Holy One, blessed be He, does not deal despotically with His creatures." (Avodah Zarah 3a)
+<b>"and everything is prepared for the feast":</b> Both the righteous and the wicked have a portion in the world to come, after their debt has been collected from them. 
+
+Mishnah 17
+
+<b>"If there is no Torah, etc.":</b> [then] his give and take is not well with the creatures.
+<b>"if there is no worldly occupation, etc.":</b> in the end, his Torah will be forgotten from him. 
+<b>"if there is no knowledge, etc.":</b> Knowledge is the finding of the reason for a thing and understanding is to figure out one thing from [another] thing, but without seeing its reason. And if there is no knowledge to give the reason for a thing, there is no understanding, since if he does not know the reason of a thing, it is as if he doesn't know it. But nevertheless, understanding is first, hence "if there is no understanding, there is no knowledge."
+<b>"If there is no flour, there is no Torah":</b> How will one who does not have what to eat, inolve himself in Torah [study]?
+<b>"if there is no Torah, there is no flour":</b> Of what good to him is the flour that is in his hand; since he does not have Torah, it would have been better for him that he did not have flour and that would have died from starvation. 
+
+Mishnah 18
+
+<b>"<i>Kinin</i>:"</b> Bird offerings are called <i>Kinin</i>, which is a term related to <i>kan tsippor</i> (bird's nest). And it has strict laws, for example, if obligatory and voluntary offerings get mixed; or an <i>olah</i> which is performed higher [on the altar] and a <i>chatat</i>, which is performed lower.
+<b>"and the beginnings of <i>Niddah</i> (menstruation)":</b> The laws of a menstruant who has lost her cycle and needs to guard [for the possibility of bleeding] until she goes back to the beginning [of a new cycle]. And sometimes, she is required to immerse ninety-five [times], according to the [opinion] that holds immersion at its proper time is a commandment.
+<b>"these are the body of the laws (<i>halakhot</i>)":</b> The essence of the Oral Law, for which one receives reward.
+<b>"Astronomical calculations":</b> The matter of the movement of constellations. 
+<b>"and Gematria [numerical calculations]":</b> The calculation of the [numerical value of the] letters.
+ <b>"condiments to wisdom":</b> Just like the condiments, that [people] are accustomed to eat at the end of the meal for dessert in the manner of a treat, honor their owners in the eyes of the creatures; so [too] do these wisdoms.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>Ben Zoma:</b> Since he did not have length of days and was not ordained to be called, 'Rabbi,' they would call him according to his father's name. And so [too] Ben Azzai. And both of their names were Shimon.
+<b>"Who is the wise one":</b> This is what it is saying: Who is wise, who is fitting to be lauded by his wisdom?
+<b>"He who learns from all men":</b> And even though [that person that he learns from] is lesser than he. As since he is not concerned about his honor and learns from the lesser ones, [it shows] that his wisdom is for the sake of Heaven and not to boast and revel in.
+<b>"as it says, 'I have acquired understanding from all my teachers'":</b> And the end of the verse is, "since your testimonies are my conversation" - which means to say, "I would learn Torah from all my teachers, and even from those that are lesser than I, and I would not be concerned about my honor; as all of my intentions were for Heaven alone." And so [too], "who is the mighty one," [means] who is fitting to be lauded by his might? "He who conquers his impulse." 
+<b>"as it says, 'slowness to anger is better than a mighty person' (but it can also be read as, 'good is slowness to anger from might')":</b> Thus is the explanation of the verse: Good is slowness to anger that comes from the angle of the might [involved in] conquering the impulse, and not from the angle of [having] a soft nature." And so [too, the rest of the verse, "and one who governs his passion than the conqueror of a city" which can also be read as, "and one who governs his passion from the conqueror of a city," is to be understood as "good] is the conquering of the spirit when it comes from the conqueror of a city; [meaning] from a king, when after he conquers a city and the people rebelling against him come to his hand, he governs his passions and does not kill them." 
+<b>"Who is the rich one":</b> who is fitting to be lauded by his riches? "He who is happy with his lot." 
+<b>"Who is honored":</b> Because [of the fact] that one who merits to have these three things that are mentioned above - which are wisdom, might and riches - is automatically honored in the eyes of God and man, even if the [people] do not [fully] honor him on their account; hence the teacher appended [the following] to this and said, "Someone who has these traits and is honored automatically, what can he do to be [properly] honored by others? He should honor others."
+<b>"'For, those who honor Me, I will honor'":</b> And the matter is an a fortiori argument (<i>kal ve'chomer</i>): Just like the Holy One, blessed be He - who is the King of honor and everything that He created in His world, He created for His honor - honors those who honor Him; all the more so should flesh and blood [do so].
+<b>"'and those who despise Me will be held in little esteem'":</b>  We learn [from here] the humility of the Holy One, blessed be He: He did not say, "and those who despise Me I will curse," but rather "will be held in little esteem" - automatically. And with the honor of the righteous ones He was more exacting, as it says (Genesis 12), "and those that curse you, I will malign." 
+
+Mishnah 2
+
+<b>"Since one commandment leads to another commandment":</b> That is the way of the world, that one who does one commandment finds it easier to do others; and one who starts to do sins will find it difficult to separate from them. And also, <b>"since the reward for a commandment is [another] commandment;"</b> [meaning it] is from the Heavens that the one who does one commandment is helped and another commandment is placed in front of him to [also] do, in order to give him the reward for both of them. And so too, <b>"the reward of a sin, etc."</b> Another explanation: <b>"since the reward for a commandment is [another] commandment;"</b> Since all that a person is rewarded and derives enjoyment while doing a commandment is itself considered a commandment for him. And [so] he gets reward for the commandment that he did and for the enjoyment and benefit that he experienced in doing it. 
+<b>"and the reward for one sin is another sin":</b> And the reward and benefit that one derives from doing a sin is considered like a sin itself for him. And [so] he is [punished] for the sin that he committed and for the reward and benefit that he received by doing it.
+
+Mishnah 3
+
+<b>"Do not disparage anyone":</b> by saying, "What can x do to harm me."
+<b>"and do not shun any thing":</b> [One should] make distance from anything that one should be concerned about. [And] do not say, "It will stay far and there is no reason to worry about it." 
+
+Mishnah 4
+
+<b>"Be very, very humble in spirit":</b> Even though the middle path is praiseworthy with other character traits, it is not like this concerning the trait of pride. Rather one should lean to the other extreme of lowliness of spirit - as pride is extremely disgusting. And also since most people stumble in it and people do not separate themselves from it, therefore one has to make an extra distancing. 
+
+Mishnah 5
+
+<b>"One who studies Torah in order to teach will be given the opportunity both to study and to teach":</b> is the textual variant that we have. And this is its explanation: one who studies in order to always be involved in Torah study and does not have in mind to do kindness with the creations - like Rabbah (Rosh Hashanah 18a), who was involved in Torah study and was not involved with doing kindness - even though he needs to be involved in doing kindness, nonetheless he is afforded [the time] to teach and to learn and [so] his plan will be fulfilled. <b>"But the one who studies in order to observe"</b> who wants to be involved in Torah study and to also be doing kindness - like Abbaye (Ibid.) who was involved in Torah study and in doing kindness - is afforded [the time] to fulfill his plan and he will merit <b>"to study, to teach, to observe, and to practice."</b> And there are some commentaries that [understand], "One who studies in order to teach," [to mean] in order to be called Rabbi, and they have the textual variant, "he is not given the opportunity to study and teach." But in most books, I have found the first variant, and it is the main one.
+<b>"Do not make [the Torah] into a crown with which to aggrandize yourself":</b> such that you should not say, "I will study so that I will be called, 'my Rabbi' and they will have me placed at the head," but rather learn out of love and in the end the honor will come.  
+<b>"and don't use it as a spade with which to dig":</b> And do not study Torah in order to make from it a craft from which to earn a living, like a spade to dig with. As one that does this misappropriates the sanctity of the Torah and is liable for the death penalty from the Heavens, like one who derives [tangible] benefit form holy things (<i>hekdesh</i>). And teachers of small children receive payment for watching the children so that they will not err and cause damage; and payment for breaking up the cantillation, as a [Torah] teacher is not responsible to exert himself and to teach the students the breaking up of cantillation. But payment for teaching is forbidden to take, as it is written, (Deuteronomy 4:14), "And I did the Lord command at that time to teach you the statutes and the judgments, like the Lord, my God commanded me" - just like I [was taught] for free, so too are you [to be taught] for free. And so [too] is a judge forbidden to take payment for his legal decisions, but rather only for [not doing something else at that time] -  [for] something that it is clear how much he would lose from the cessation of his work in order to hear the claims of the litigants, and [this is] only if he takes from both of them equally. But if he takes more than this, his decisions are nullified. And that which the Torah permitted the Torah scholar to derive [tangible] benefit from the words of Torah is that he may sell his merchandise in the marketplace before any [other] man, and also that he should be exempt from all taxes, yokes and property assessments. And the public is obligated to even give the poll tax for him. And even if he is wealthy and has much money, he is able to legally request that they exempt him. And if a Torah scholar is sick and suffering from afflictions and people bring many large portions for him on account of the honor of the Torah, he is [obligated] to accept, since it is impossible for him to earn a livelihood in another way. And so [too] a Torah scholar who the [community] appoints upon itself [as an] officer or the head of the group and he involves himself in the needs of the [community], it is permissible for him to  take a reward from them; and even much more payment then he needs for his livelihood, so that his foods should be healthy. And through this, he will be great and feared and awesome in their eyes, as we find with the high priest, about whom it is written, "high (great) from his brothers" - and the sages expounded (Yoma 18a), "They should make him great from his brothers, such that his brothers, the priests, should make him wealthy from their [assets]. And the early sages who would abstain from this [were doing so out of piety] but not according to the [letter of the] law.
+
+Mishnah 6
+
+<b>"Anyone who honors the Torah":</b> There is no greater honor of the Torah than the one who expounds on all the missing letters and extra letters in the Torah, and gives a reason for each and every embellishment on [its letters]; to say that there is nothing purposeless in it. And also (another explanation) is, the one who honors a Torah scroll and honors those that study the Torah and those occupied with it - all of these are included in "one who honors the Torah."  
+
+Mishnah 7
+
+<b>"One who withholds himself from judging":</b> in a place that there is someone greater than he. And also (another explanation is) [that] he tells the litigants that they should compromise.
+ <b>"removes from himself enmity":</b> Since one who leaves a court guilty hates the judge, as he says in his heart, "He did not [properly] look for my innocence."
+<b>"theft":</b> Lest he declared the innocent guilty, and it comes out that theft came about through him.
+<b>"and a false (literally, vain) oath":</b> Lest he obligate someone who is not obligated to take an oath [to do so, such] that it comes out that he brings him to a vain oath. And also (another explanation is) that the teacher [of the mishnah] is calling a false oath, a vain oath; for example, one who says, "I did not borrow," and he borrowed, as at the time of the oath, it came out of his mouth in vain.
+<b>"One who is nonchalant:"</b> without research and without deliberation.
+
+Mishnah 8
+
+<b>"Don't be a lone judge":</b> Even though an expert may judge alone, it is from the way of piety that even an expert should not judge alone. [And that is] only when the litigants have not accepted him upon themselves as a judge; but if they accepted him upon themselves, he can judge alone even in the way of piety.
+<b>"for there is no lone judge aside from the One [God]":</b> The Holy One, blessed be He, who is alone (unique) in His world.
+<b>"And don't say":</b> to your colleagues that disagree with him, "Accept my opinion, since I am an expert and I could have judged without your association."
+<b>"for they are permitted and not you":</b> Given that you have joined them to you, it is fitting that he should decide according to the majority.  
+
+Mishnah 9
+
+<b>"One who implements the Torah in poverty":</b> who is pressed for food and abstains from his work to be involved in Torah [studies].
+<b>"One that disregards the Torah in wealth":</b> Due to abundance of his [assets], he needs to put his attention sometimes to this, sometimes to that, and [so] has no free time to be involved in Torah [studies].
+
+Mishnah 10
+
+<b>"Minimize business":</b> Minimize occupation with your merchandise and your craft, and let your main occupation be in Torah [study]. 
+<b>"Be humble of spirit before everyone":</b> to learn even from someone lesser than you in wisdom.
+<b>"many reasons for neglecting it (<i>batelim</i>) will be presented to you":</b> that will assist to have you neglect it. Another explanation [which understands the word, <i>batelim</i>, as idle ones]: There are several idle ones in the world, which are the evildoers and bad animals which are idle ones; and through them, the Holy One, blessed be He, will bring punishments to you.
+<b>"And if you labor in Torah":</b> He, Himself will pay your reward, and not through an agent. And in this, the measure of good is greater than the measure of punishment. 
+
+Mishnah 11
+
+<b>"Defender":</b> A good interceding angel.
+<b>"prosecutor (<i>katigor</i>)":</b> A bad interceder. And the expression <i>katigor</i> is [from] <i>koreh tagar</i> (one who calls out complaints). And the explanation of <i>sanigor</i>, which is the opposite of <i>katigor</i>, is <i>soneh tagar</i> (one who hates complaints).
+
+Mishnah 12
+
+<b>"Let the honor of your student be dear to you as your own":</b> As so do we find with Moshe, who said to Yehoshua, his student (Exodus 17:9), "choose for us men" - he made him equal to him.
+<b>"and the honor of your fellow like the reverence of your teacher":</b> As Aharon said to Moshe (Numbers 12:11), "my apologies to my master" - his brother was older than him in years and he [still] called him, "my master." 
+<b>"and the reverence of your teacher like the reverence of Heaven":</b> As it is written (Numbers 11:28), "my master Moshe, destroy them" - destroy them from the world. [He meant by this to say,] "Since they rebelled against you, it is as if they rebelled against the Holy One, blessed be He and they are liable for destruction."
+
+Mishnah 13
+
+<b>"Be careful in study":</b> such that your study should be exact and according to the law.
+<b>"for an error in study is considered an intentional transgression":</b> If you err in a legal decision from your not being exact in your study, and you come to permit the forbidden; the Holy One, blessed be He, considers it for you as if you had done it intentionally. 
+ <b>"There are three crowns:"</b> that are written in the Torah, that the Torah obligates to treat with honor.
+<b>"the crown of Torah":</b> About it is written (Leviticus 19:32), "and you shall respect the face of the elder (<i>zaken</i>)" - the one who has acquired wisdom  (the first letters of these words, <i>zeh [she]kanah chochmah</i>, spell out <i>zaken</i>).
+<b>"the crown of priesthood":</b> About it is written (Leviticus 21:8), "And you shall sanctify him" - he shall be holy to you.
+<b>"and the crown of the monarchy":</b> About it is written (Deuteronomy 17:15), "Surely place upon yourself a king" - that his fear should be upon you.
+<b>"but the crown of a good name":</b> Whoever has in his hand good deeds and a good reputation because of his deeds - we have not found a crown for him in the Torah such that one is obligated to honor [its bearer]. But it <b>rides on top of them all,</b> as all three of the crowns require it. Since if he is a Torah scholar and his reputation is hateful, it is permissible to disgrace him. And if he is the high priest, we say in Yoma 71b, "Let the children of the nations come in peace who are doing the deeds of Aharon and let not the sons of Aharon come in peace who are not doing the acts of Aharon. And if he is a king, it is written (Exodus 22:27), "and a prince among your people you shall not curse" - when he does the actions of your people.
+
+Mishnah 14
+
+<b>"Exile yourself to a place of Torah":</b> if there are no Torah scholars in your place.
+<b>"and do not say that it will follow after you":</b> Torah scholars will come here. 
+<b>"that your colleagues will make it yours":</b> And do not rely upon your colleagues when they return from the house of the teacher that they will make it yours, such that you will learn from them what they learned from the teacher. But rather, exile yourself - you yourself - to the place of the teacher, since learning from the mouth of the student is not the same as learning from the mouth of the teacher. Another explanation: "as your colleagues will make it yours" - Why do I say to you, "Exile yourself to a place of Torah?" Because "your colleagues will make it yours;" as even if you are sharp and extremely analytical, the Torah will only be yours through your colleagues with whom you give and take. And that is [the reason] that it ends, <b>"Do not rely on your understanding."</b>
+
+Mishnah 15
+
+<b>"We do not have in our hands":</b> Like (Yevamot 105a), "it was not in his hand;" meaning to say this matter is not known to us, why the way of the wicked is successful and for what reason the righteous are suffering with afflictions. Another explanation: During the time of the exile, we do not have any of the tranquility and quiet that the Holy One, blessed be He, is accustomed to give to the wicked in order to drive them out of the world to come; and not even any of the afflictions that are designated for the righteous, which are the 'afflictions of love,' which do not entail the squandering of Torah [study]. This is to say, we have left the category of the wicked, as we do not have the tranquility that the wicked have; but we have not reached the category of the righteous, as our afflictions are not ['afflictions] of love,' like the afflictions of the righteous.  
+<b>"Be the first to greet every person":</b> and even to a gentile in the marketplace.
+<b>"and be a tail to lions":</b> [meaning] to those greater than you.
+<b>"and do not be a head to foxes":</b> [meaning] to those lesser than you.
+
+Mishnah 16
+
+<b>"Hallway (<i>prozdor</i>)":</b> A gatehouse. The [Aramaic] translation of chamber is <i>prozdora</i>.
+<b>"drawing room":</b> The place where the king sits. So [too], you should fix yourself in this world so that you will merit the world to come. 
+
+Mishnah 17
+
+<b>"Better is one hour of repentance":</b> [meaning] for the sake of repentance and good deeds.
+<b>"than all the time in the world to come":</b> Because at that time, repentance and good deeds do not benefit a person, as the world to come is only for the receiving of reward for that which he observed in this world.
+
+Mishnah 18
+
+<b>"Do not try to assuage the anger of your friend at the time of his anger":</b> As it is written (Exodus 33:14), "My presence (literally, face) will go and I will give you to rest" - said the Holy One, blessed be He, to Moshe, "Wait until My face of anger passes" (Berakhot 7a).
+<b>"do not console him at the time when his deceased lies before him":</b> As at the time of the [Temple's] destruction - as if it were possible - the Holy One, blessed be He, was mourning. [When] the ministering angels tried to console Him, the holy spirit answered them, "Do not rush to console Me."
+<b>"do not question him at the time of his vow":</b> to find an opening (loophole) to annul his vow. Because then, on each and every opening that you find for him, he will say, "I made the vow with that in mind [meaning that he wanted the vow to be operative in spite of the loophole]" - and then you will no longer be able to find him an opening. And we have found that when the Holy One, blessed be He, swore to Moshe that he should not enter the Land, he did not plead immediately, but rather waited and afterwards began to plead.
+ <b>"at the time of his humiliation":</b> when he is humiliated by sin, as he is embarrassed from everyone. And so [too] do you find that when Adam sinned, the Holy One, blessed be He, did not reveal Himself to them until they made loincloths, as it is written (Genesis 3:7), "and they made for themselves loincloths," and afterwards, "and they heard the voice of the Lord God."
+
+Mishnah 19
+
+<b>"'When your enemy falls, do not be happy'":</b> It is a verse in Proverbs, but Shmuel the Younger was accustomed to rebuking people with this attribute.
+<b>"'Lest God see and it be bad in His eyes'":</b> that you have made Him in your heart as if He is your agent to fulfill your desire. 
+<b>"'and He turn from him [the enemy] His anger'":</b> Since it did not write, "and He return (<i>veshav</i>) but rather, and He turn (<i>veheshiv</i>), it is implied that He removes it from your enemy and turns it upon you.
+
+Mishnah 20
+
+<b>"On new parchment":</b> [upon which the writing] lasts. So [too], the memorized teaching of youth is not forgotten. 
+<b>"unripe grapes":</b> which have not completely ripened and [so] set the teeth on edge. So [too], the wisdom of the child is not completely ripened and [so] his words are not accepted and don't sit well with the heart.
+ <b>"wine from its press":</b> in which sediment is mixed in. So [too], the wisdom of the child has a mixture of questions in it.
+<b>Rebbi says, "Do not look at the jug":</b> Rebbi disagrees with Rabbi Yose bar Yehuda and said that just like there is a new jug full of old wine, so [too] there is a child whose reasoning is like the reasoning of the elders and there are elders who are lower in their level of wisdom than children.
+
+Mishnah 21
+
+<b>"And lust":</b> One who wants to fill his lust by eating and drinking and sexual intercourse and similar things.
+ <b>"and honor":</b> That people should honor him.
+
+Mishnah 22
+
+<b>"Those that are born will die":</b> Whoever is already born, he will die in the future.
+<b>"and those that are dead":</b> will live [again] in the future and stand [trial] at the day of judgement, these to [receive] eternal life and those to [receive] disgrace and eternal shame.
+<b>"and the living to judge":</b> They are standing to be judged on the day of judgement. 
+<b>"[It is necessary] to know":</b> from others.
+<b>"to make known":</b> to others.
+<b>"and to become conscious":</b> to understand on his own.
+<b>"He is the Maker":</b> As the whole world is in His hand like clay in the hand of the [craftsman]. And what is the reason? Because <b> "He is the Creator"</b> that created the whole world ex nihilo. Therefore He can do with it according to His will.
+<b>"He is the Understander, He is the Judge":</b> Since he understands all of their deeds, He brings them to judgment in front of Him.
+<b>"He is the Litigant":</b> as he prosecutes the sinners.
+<b>"and He is destined to judge:"</b> in the world to come. 
+<b>"no respect of persons, no taking of bribes":</b> as he does not have respect of persons, even for the completely righteous; that he should not punish him for the light sin that came to his hand. And he does not take the bribe of [the fulfillment of] a commandment for the sin, but rather gives the  reward for the commandment and the punishment for the sin. So explained Rambam.
+<b>"And know that everything is according to the reckoning":</b> All the small amounts join together to a large sum. So when light sins are numerous, they add up to a large sum. 
+<b>"because against your will you were created":</b> As the soul does not want to exit from [behind] the curtain - the holy place where the souls repose - and to enter the innards of a woman in an impure place. And an angel comes and brings it out against its will and places it in the innards of the woman.
+<b>"and against your will you were born":</b> At the time of birth, [the baby] does not want to go out and the angel brings it out against its will.
+<b>"and against your will you live":</b> There is [the case of] a man who is suffering with afflictions and wants to die but cannot.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>With ten utterances:</b> Nine [times in the creation story does it state] "and He said"; and "In the beginning" is also an utterance, as it is written (Psalms 33:6), "With the word of the Lord were the heavens made."
+<b>who destroy the world:</b> Since 'anyone that destroys one soul of Israel is as if they destroyed an entire world,' and [since] the wicked destroy their souls because of their sins, it is as if they destroy the world. So have I found. And it appears to me that they literally destroy the world, as they tip the scales of the whole world towards guilt, and it comes out that the world is destroyed on their account.
+<b>that was created with ten utterances:</b> And one who destroys work that was done in one day is not similar to one who destroys work that was done in many days.
+
+Mishnah 2
+
+<b>To demonstrate the great extent of [God's] patience:</b> You too should not be surprised that he has been patient with the nations of the world all of these years that they are subjugating His childeren, since He was more patient with the generations from Adam to Noah. And afterwards, they were washed away [with the flood].
+<b>and received the reward of them all:</b> He did good deeds corresponding to what was fitting for all of them to do, hence they were all saved in his merit. And just like he took upon himself the yoke of the commandments in this world corresponding to all of them, so did receive reward in the world to come corresponding to all of them. As each person has two portions, one in the Garden of Eden and one in <i>gehinnom</i> - if he merits, he takes his portion and the portion of his fellow in the Garden of Eden; if he is guilty, he takes his portion and the portion of his fellow in <i>gehinnom</i>. (Chagigah 15b)
+
+Mishnah 3
+
+<b>Ten tests:</b> One - Ur Kasdim, when Nimrod cast him into the fiery furnace; the second - "'Go out from your land'" (Genesis 12:1); the third - "and there was a famine" (Genesis 12:10); the fourth - "and the woman was taken to the house of Pharaoh" (Genesis 12:15); the fifth - the war of the kings; the sixth - the stand between the pieces, where he was shown the subjugation of [his descendants by] the nations; the seventh - the circumcision; the eighth - "and Avimelekh sent... and he took Sarah" (Genesis 20:2); the ninth - "'Expel this maidservant and her son'" (Genesis 21:10); the tenth - the binding [of Isaac]. 
+
+Mishnah 4
+
+<b>Ten miracles were performed for our ancestors in Egypt:</b> as they were spared from the ten plagues. And they were all against the Egyptians and not against Israel.
+<b>And ten [miracles were performed] at the [Reed] Sea:</b> One - "and the water split" (Exodus 14:21); the second - that the sea turned into a type of of tent and Israel went into it, as it is written (Habakuk 3:14), "You have pierced with his rods, the head of his rulers"; the third - that the sea floor became dry without clay and mud, as it is written (Exodus 14:29), "And the children of Israel walked on dry land"; the fourth - that the sea floor, that the Egyptians that chased after Israel trod upon, dampened and became clay and mud, as it is written (Habakuk 3:14), "the clay of great waters"; the fifth - that the water that congealed on the sea floor did not become one piece, but rather [many] small pieces, similar to bricks and building stones arranged one next to the other, as it is written (Psalms 74:13), "You crumbled the sea with Your power," [meaning] that it turned into a type of [surface made up of] crumbs; the sixth - that the water that congealed hardened and became as hard as boulders, as it is written (Psalms 74:13), "you broke the head of the 'sea monsters' upon the waters," and the Egyptians were called sea monsters;  the seventh - that the sea was split into twelve pieces so that each and every tribe could cross by itself in [its own] path, and that is [the meaning] of that which is written (Psalms 136:13), "To tear the Reed Sea into pieces"; the eighth - that the waters congealed [with the appearance  of] sapphire and onyx and glass, so that the tribes would see each other, since the pillar of fire was giving them light, and this is what is stated (Psalms 18:12), "the darkness of the waters, the clouds of the sky," which is to say that the gathering of waters was like clouds of the sky, 'like the essence of the sky in purity'; the ninth - that sweet water would  come out from it, such that they would drink it, and this is what is stated (Exodus 15:8), "flowing"; the tenth - that after they drank what they wanted from it, the remainder would congeal and turn into piles, as it is written (Exodus 15:8), "the waters piled up, they stood up like a flowing stack."
+<b>Ten plagues did the Holy One, blessed be He, bring upon the Egyptians in Egypt:</b> <i>Detsakh</i> (the Hebrew initials of the first three plagues) <i>Adash</i> (the Hebrew initials of the second three plagues), <i>Beachav</i> (the Hebrew initials of the last four plagues).
+<b>and ten [miracles were performed] at the [Reed] Sea:</b> These correspond to the ten downfalls in the Song "And God Saved" (Exodus 14:30 - 15:19): "He threw into the sea"; "He cast into the sea"; "they drowned in the Reed Sea"; "The depths covered them"; "they descended into the depths"; "You crushed the enemy"; "You destroyed your enemy"; "it consumed them like straw"; " they sank like lead" - behold ten falls. And "the earth swallowed them" is not in the calculation of the downfalls, as this is to their benefit - that they merited a burial.
+<b>[With] ten trials did our ancestors test the Holy One, blessed be He, in the Wilderness:</b> Two at the sea - one in going down, where it states (Exodus 14:11), "'Are there no graves in Egypt,'" and one in coming up (Exodus 15:23-24), "And they came to Marah... And they complained"; one at Refidim (Exodus 17:2), "And the people argued with Moshe"; two with the manna - [Moshe said] "do not go out" and they went out, and (Exodus 16:19-20) "no man should leave over from it... and they left over"; two with the quail - with the first [incident of quail] (Exodus 16:3), "'about our sitting over the pot of meat,'" with the second [incident of] quail (Numbers 11:4), "And the mixed multitude that was within them"; one with the [golden] calf; one with the grumblers (Numbers 11:1); and with the spies, and that is the tenth - there it states (Numbers 14:22), "and they have tried Me these ten times and they did not listen to My voice."
+
+Mishnah 5
+
+<b>A High Priest did not have an accidental emission:</b> Since this is an impurity that comes out from his body, this thing was more disgraceful and ugly than other impurities.
+<b>and rain did not extinguish the fire of the wood pile:</b> and even though the altar was in an exposed place.
+<b>and the wind did not overpower the pillar of smoke:</b> that it should not asecnd and go up [vertically].
+<b>and there was not found a disqualification in the omer or in the two breads or in the showbreads:</b> As if a disqualification was found in [the omer offerings] before their commanded [time], it would not have been possible to offer others in their place; as the omer was cut at night and they would not cut a lot. And the two breads were baked on the eve of the holiday, and their baking does not push off [the restrictions of] the holidy [forbidding their baking]. And so [too], the showbreads were baked on the eve of Shabbat.
+<b>crowded (<i>tsefufim</i>):</b> [It is like] the expression, float (<i>tsaf</i>) on the face of the waters. From the large size of the crowd, they would be pushing one man up against his fellow, until their feet were lifted off the ground and they would stand in the air.
+<b>and bow down with [enough] space:</b> At the time of bowing down, a miracle was performed for them and they would bow down with space, [such that] each one was a distance of four <i>amot</i> from his fellow; so that he not hear his friend when [the latter] was confessing and mentioning his sins.
+<b>"The place is too cramped that I should lodge in Jerusalem":</b> is the textual variant that we [follow]. As the Omnipresent would provide for their livelihood and none of them would have to leave from there and say, "My livelihood (is tight) and I cannot live in Jerusalem." And there are books that have written in them, "when I lodge." And it is said about the holiday pilgrims; such that none of them was cramped when he was lodging in Jerusalem because of the tightness of the place - as in (Isaiah 49:20), "The place is tight for me, give me and I will dwell." 
+
+Mishnah 6
+
+<b>At twilight:</b> on the eve of the Shabbat of creation, before the creation was completed.
+<b>The mouth of the earth:</b> to swallow Korach and his congregation.
+<b>and the mouth of the well:</b> The well of Miriam that went with Israel in the wilderness on all of the journeys. And some say, that it opened its mouth and uttered song, as it stated (Numbers 21:17), "rise up, O well; answer it." 
+<b>and the mouth of the donkey:</b> At twilight it was decreed about it that it should speak with Bilaam.
+<b>and the rainbow:</b> as a sign of the covenant that there would not be another flood.
+<b>and the manna:</b> that descended for Israel for forty years in the wilderness.
+<b>and the staff [of Moshe]:</b> with which the signs were preformed. And it was [made] of sapphire.
+<b>and the <i>shamir</i>:</b> It is like a type of worm, the [size of a grain of] barley in its entirety. When they would [place] it on the stones that were marked with ink [to demark what they wanted cut, the stones] would become indented on their own. And with it did they engrave the stones of the vest (<i>ephod</i>) and the breastplate, as it is written about them, "in their fullness."
+<b>the letters:</b> The shape of the letters that were engraved on the tablets;
+<b>the writing:</b> that they could be read from all four sides.
+<b>the tablets:</b> were [made] of sapphire. Their length was six and their width was six and their thickness was three, like a stone whose length, width and thickness are equal and it was split into two. And they were soft and they were quarried from the ball of the sun. 
+<b>also the destructive spirits:</b> These are the <i>shedim</i> (demons). As after the Holy One, blessed be He, created Adam and Chava, he was involved in their creation. And when He created their spirits, He did not suffice to create their bodies before the [Shabbat] day was sanctified (began), and they remained spirits without a body.
+<b>and the ram of Avraham, our father:</b> It was decreed about it at twilight that it would be stuck in the thicket by its horns at the time of the binding [of Yitschak].  
+<b>also the tongs (<i>tsevat</i>), made with tongs:</b> The [Aramaic] translation of (Numbers 4:9) "its tongs" is <i>tsivtaha</i>. The tongs can only be made with other tongs - and [so,] who made the first ones? Perforce they were made by themselves by the hand of Heaven; and they were created at twilight. And this was pushed off in the gemara in the chapter [entitled] Makom she'Nahagu (Pesachim 54a); and they said it is possible that the first tongs were made in a mold, as they cut the copper [for the tongs] with fire and cast it into the mold and it immediately became tongs. 
+
+Mishnah 7
+
+<b>An unformed person (<i>golem</i>):</b> This is an expression as per [its usage in the phrase,] "unformed vessels (<i>golmei kelim</i>)." So [too] is a man who is not finished in his intellect - not in his character traits and not in his wisdom - called unformed (<i>golem</i>).
+<b>does not speak in front of someone who is greater than him in wisdom:</b> As so have we found with Elazar and Itamar, who did not want to speak in front of their father, when Moshe became angry with them; and [instead] Aharon responded.
+<b>and he does not interrupt the words of his fellow:</b> that he not mix him up. As it is written (Numbers 12:6), "'listen to my words,'" [meaning] listen to me until I [have spoken]. All the more so with simple people [is there a concern that it will mix them up].
+<b>and is not impulsive in answering:</b> so that his answer be as is proper. And so was it with Elihu, he said (Job 36:2), "Wait for me a little and I will tell you."
+<b>and he asks to the point and answers as is proper:</b> It is counted as one thing here, and this is its explanation: The student asks to the point, which is to say about the topic with which they are involved, and then the teacher will answer him as is proper. But if the student asks not to the point, he brings the teacher to answer as is not proper. [This is] in the way of what Rabbi Chiya said to Rav (Shabbat 3b), "When Rabbi is in this tractate, do not ask him about another tractate." And so [too] do you find with the people that were impure from [contact with a dead] soul, who saw that Moshe was involved with the laws of Pesach and asked him about that same topic.
+<b>and he speaks to the first [point] first:</b> And so did we find with the Holy One, blessed be He; since Moshe said to Him (Numbers 3:11), "'Who am I that I should go to Pharaoh'" - that is the first - "'and that I should bring out the Children of Israel'" - behold, the second. And the Holy One, blessed be He, answered about the first (Numbers 3:12), "'Since I will be with you'"; and about the second, "'in your bringing the people out from Egypt, you will serve God.'"
+<b>and about that which he has not heard [anything], says, "I have not heard [anything]":</b> If he is deciding a legal case from the analysis of his own mind, he should not say, "So have I heard from my teachers." And we found with the men of Charan (Genesis 29:6) when Jacob asked them, "Is there peace (wellness) with him," they answered him, "there is peace and behold his daughter, Rachel, is coming with the flock"; which is to say, "This we know, but if you ask more, behold Rachel, his daughter, is coming with the flock and she will tell you, as we do not know more than this."
+<b>and he concedes to the truth:</b> And even though he can uphold his words with claims that he [can produce]. And so did we find with Moshe when Aharon pushed him and said to him, "If you have heard [the law] with regards to temporary [sacrifices], you should not be lenient [with it] with regards to permanent sacrifices. "And Moshe heard and it was good in his eyes" (Leviticus 10:20). He conceded to him and he was not embarrassed [so as] to say, "I didn't hear [this]"; but rather [he said,] "I have heard [this] and I had forgotten [it]."
+<b>And their opposites [are the case] with an unformed person:</b> The opposite of these things that are in the wise man are [found] in the unformed person.
+
+Mishnah 8
+
+<b>A famine from drought:</b> [This is when] the rains are few and, from that, the [prices for food go up].
+<b>a famine from tumult:</b> [This is when] they are not able to gather the produce because of the [enemy] troops.
+<b>a famine of annihilation:</b> [This is when] the skies are like iron and the earth is like copper.
+<b>that are not given over to the court [to carry out]:</b> [such] that they did not perform a Torah judgement (<i>din Torah</i>) on them.
+<b>and for [violation of the laws governing] the produce of the Sabbatical year:</b> They are doing business with [this produce] and they are not treating it with the holiness of the Sabbatical year.
+<b>the delay of justice:</b> They know to [which side] the judgement is leaning and they do not decide upon it.
+<b>the perversion of justice:</b> [meaning] to render the guilty innocent and the innocent guilty.
+<b>and because of those who interpret the Torah counter to the accepted law:</b> [meaning] to render the permissible forbidden and the forbidden permissible.
+
+Mishnah 9
+
+<b>False oaths:</b> in vain, that are unneccesary. 
+<b>desecration of God's name:</b> One who commits a sin publicly with a high hand. And also (another explanation is) that people see and learn from his [sinful] actions.
+<b>and because of [the violation] of the resting of the earth:</b> when they plow and plant on the Sabbatical year.
+<b>it is because of [negligence] of the tithe to the poor in the third [year]:</b> As in place of the second tithe that they put aside in other years of the Sabbatical cycle; on the third and the seventh, they put aside the tithe to the poor. 
+<b>the theft of gifts to the poor:</b> The gleanings, the produce that is forgotten, the produce that is in the corner of the field, the fallen grapes and the single strands of grapes.
+
+Mishnah 10
+
+<b>"What is mine is mine, and what is yours is yours":</b> "I do not want to give you benefit, and would you only not benefit me."
+<b> And there are some who say that is the temperament of Sodom:</b> The thing is close to coming to the temperament of Sodom. As since he gets accustomed to this, he will not want to give benefit to his fellow - even with something that benefits his fellow and he does not [lose anything as a result]. And this was the temperament of Sodom. As they were intending to stop sojourners from among them, even though the land was broad-shouldered in front of them and they did not lack anything.
+<b>"what is mine is yours, and what is yours is mine" -- [that's an] <i>am ha'arets</i> (uneducated person, literally the people of the land):</b> who benefits and gives benefit equally, and this is [for] the  [advancement of] the inhabitation of the land. But he doesn't know the verse (Proverbs 15:27) which writes, "and the one hates gifts will live." And this is the [meaning] of the expression, <i>am ha'arets</i>, in every place - that he wants the refinement of the land but he does not have the wisdom to distinguish  [what are] proper refinements.  
+<b>"what is mine is yours, and what is yours is yours":</b> He gives benefit to the creatures from his possessions, but he does not benefit from others.
+<b> a pious person:</b> that goes beyond the [letter of the] law.
+
+Mishnah 11
+
+<b>This is the textual variant that we [follow]: [a person who is] easy to anger and easy to appease -- his gain is canceled by his loss. [A person who is] hard to anger but [also] hard to appease -- his loss is canceled by his gain:</b> A man who get angry quickly about everything - even though he goes back and is quickly appeased - his loss is greater than his reward; as most of his deeds are spoiled, since he is easy to anger about each and every thing. But [if he is] hard to anger - even though he has a bad trait [in] that he is hard to appease - his great reward [in] that he is hard to anger cancels out his small loss [in] that he is hard to appease, and most of his deeds are refined. And some [follow] the variant [that has] the opposite, and [the first] variant seems more like the main [one].
+
+Mishnah 12
+
+<b>Quick to understand and quick to forget -- his gain is canceled by his loss:</b> As since he forgets what he learns, what benefit is there in that which he is quick to understand? It comes out that his loss is greater than his gain.
+<b>[A student who is] slow to understand and slow to forget -- his loss is canceled by his gain:</b> As the good trait in him exceeds the negative trait; since that which he understands after the difficulty, he remembers and does not forget. And what comes out from it (the practical difference) is that if we have two students in front of us and we only have enough sustenance to [support] one of them, we prioritize the one that is slow to forget.
+<b>that is a bad portion:</b> It would not be relevant to learn here, "pious" or "evil," as this is not something that is dependent upon the choice of a person, but rather is a disadvantage that was in him from the beginning of his creation.
+
+Mishnah 13
+
+<b>There are four temperaments among givers of charity:</b> meaning to say in the giving of charity, and not literally among givers of charity. As behold, there is among them the one who does not give. And so [too] in the adjacent [mishnah], "among those who attend the House of Study," is in the going to the House of Study.
+<b>he has an evil eye with respect to others:</b> As it is known that [giving] charity makes one wealthy and he does not want others to get wealthy. Another explanation: There [exists] one who is concerned about the money of his relatives more than about his own money. And even though he gives, he does not want his relatives to give, so that they not lose their money. And [this explanation makes] "he has an evil eye with respect to others" similar to "he has an evil eye with respect to himself" at the end [of this part of the mishnah].  
+
+Mishnah 14
+
+<b>[One who] goes but does not do:</b> He goes to the House of Study to listen but he does not review and study and does not understand.
+<b>[One who] does but does not go:</b> He studies and reviews in the House of Study which is in his [own] home.
+
+Mishnah 15
+
+<b>Among those who sit before the sages:</b> Earlier with the "four temperaments among students," it was speaking about the topic of memory and forgetting. And now it is speaking about the topic of proper analysis and separating a thing that is right from that which is not right.
+<b>the sponge:</b> It absorbs the water, whether it is muddy or clear. So [too], there is one whose heart is broad and he receives everything that he hears [but] does not have the ability to separate the truth from the falsehood.
+<b>the funnel:</b> A vessel that is put at the opening of a barrel or at the opening of a pouch when one wants to fill it with wine or oil.
+<b>because it lets in at [one end] and lets out at [the other]:</b> So [too], there is one who receives everything that he learns; [but] in the way that he  absorbs it, so does he [relinquish] it. 
+<b>The strainer:</b> He lets out all that he has heard in the House of Study and collects a wasteful matter.
+<b>The sieve:</b> After we take out the bran and the bruised grain from the ground flour, the  [inferior powdery] flour is left with the coarse fine flour, and [the latter] is the [more] important one; we pass it through a very fine sieve. And all of the [powdery] flour - which is like white dust - falls from it, and the coarse important flour remains. And so would they do with grain offerings. So [too], there is one who has the ability to separate and to cleanse his teachings and take the truth from the false and wasteful.
+
+Mishnah 16
+
+<b>Any love that is dependent on something transient:</b> that does not last. When the thing that was the cause for that love perishes, the love will also perish. But any love that is not dependent on something transient, but rather on something lasting - for example, the love of the righteous men and the sages - never perishes. In the same way that the thing which is the cause of that love does not perish, so [too] does the love not perish.
+<b>the love of Amnon and Tamar:</b> [which was] because of her beauty.
+<b>the love of David and Jonathan:</b> [which was] to fulfill the will of their Maker. As Jonathan said to David, "You will be the king over Israel and I will be your second."
+
+Mishnah 17
+
+<b>Every argument that is for [the sake of] heaven's name, it is destined (literally, its end is) to endure:</b> That is to say that the [parties to] the argument are destined to endure and not perish, as with the argument between Hillel and Shammai, [whereby] neither the students of the School of Hillel nor the students of the School of Shammai perished. But Korach and his congregation perished. And I heard the explanation of “its end” is its purpose that is sought from its subject. And [with] the argument which is for the sake of Heaven, the purpose and aim that is sought from that argument is to arrive at the truth, and this endures; like that which they said, "From a dispute the truth will be clarified," and as it became elucidated from the argument between Hillel and Shammai - that the law was like the school of Hillel. And [with] argument which is not for the sake of Heaven, its desired purpose is to achieve power and the love of contention, and its end will not endure; as we found in the argument of Korach and his congregation - that their aim and ultimate intent was to achieve honor and power, and the opposite was [achieved]. 
+
+Mishnah 18
+
+<b>Sin does not result from him:</b> So that he will not be in <i>gehinnom</i> and his students in the Garden of Eden.
+<b>is not given enough [time] to repent:</b> So that he not be in the Garden of Eden and his students in <i>gehinnom</i>.
+<b>and brought merit to the many:</b> since he taught Torah to all of Israel.
+<b>"He fulfilled the righteousness of God and His statutes with Israel":</b> [Meaning] and His statutes that are with Israel, as if he had [also] done them. 
+<b>who sinned and caused the many to sin:</b> From that which it did not state, "for the sins of Jeroboam and Israel"; we understand from it that all was dependent upon Jeroboam  
+
+Mishnah 19
+
+<b>From the students of Abraham, our father:</b> He has learned from him and walks in his ways.
+<b>a good eye:</b> He is satisfied with that which he has and does not covet the money of others. As so did we find with Abraham, who said to the king of Sodom (Genesis 14:23), "'That not from a thread to a shoe strap and that I will not take from all that is yours.'"
+<b>a humble spirit:</b> Extra humility. And so did we find Abraham say (Genesis 18:27), "'and I am dust and ashes.'"  
+<b>and a small appetite:</b> Cautiousness and separation from the desires. And we found this in Abraham, as it is written (Genesis 12:11), "'behold now I know that you are a woman of beautiful appearance'" - that until now, he did not recognize [this] from [his] extensive modesty. And with Bilaam, we find an evil eye, as he knew that it was bad in the eyes of the Omnipresent that he should go to Balak, and he went [regardless] in order to take payment, as it is written (Numbers 22:18), "'if Balak give me the fill of his house [with] silver and gold.'"
+<b>a haughty spirit:</b> since he said (Numbers 24:16), "'Speaks the one who hears the utterances of God and knows the thought of the Most High.'" 
+<b>and a broad appetite:</b> As if he did not have great desire, he would not have counseled to release the daughters of Moav to promiscuity. And the sages said (Sanhedrin 105a), Bilaam had sexual intercourse with his donkey.
+<b>"There is what for those that love Me to inherit":</b> Abraham is called a lover [of God], as it is written (Isaiah 41:8), "the seed of Abraham, who loves me." "There is" - in the world to come; "and their treasuries will I fill" - in this world.
+<b>"people of blood":</b> Bilaam is called a man of blood, as he brought down twenty four thousand [men] of Israel with his counsel.
+
+Mishnah 20
+
+<b>"Be brazen like the leopard":</b> This leopard is born from a wild boar and a lioness. As when it is the season for lions to be in heat, the lioness inserts its head into the brush of the forest and moans and summons the male, but [sometimes] the boar hears its voice and copulates [with] it and a leopard comes out from [the combination of] the two of them. And because it a bastard, it is brazen-faced, even though it does not have so much courage. You too, be brazen and do not be ashamed to ask your teacher what you did not understand, like that which we have learned, "one that is ashamed will not learn."
+<b>"light like the eagle":</b> to pursue after your studies. And you will not get exhausted, as it is written (Isaiah 40:31), "they shall raise wings like eagles, they will run and not be exhausted."
+<b>"swift like the deer":</b> to run towards the commandments.
+<b>"and mighty like the lion":</b> to conquer your impulse from [the doing of] sins.
+<b>"brazen-faced":</b> Since brazenness is noticeable in the face, as it is written (Proverbs 21:29), "The brazenness of an evil man is in his face": therefore he is called brazen-faced. 
+<b>"that Your city be rebuilt, speedily and in our days":</b> Meaning to say, in the same way that You have graced us with this trait - since it is a sign [of people being] of the seed of Abraham that they are [easily] ashamed, merciful and doers of acts of loving-kindness (Yevamot 79a) - so may it be Your will that Your city be rebuilt, etc. 
+
+Mishnah 21
+
+<b>"Five years [is the age] for [the study of] Scripture":</b> We learn it from <i>orlah</i> (the prohibition to eat fruit from a new tree), as it is written (Leviticus 19:23-25), "three years will they be <i>orlah</i>, etc. And in the fourth year all of its fruit will be holy praises" - that his father should teach him the shape of the letters and recognition of the vowels [in the child's fourth year]. "And in the fifth year you shall eat its fruit; [so that] you will add to your produce" - from here and onward, stuff him like an ox. 
+<b>"Ten [is the age] for [the study of] Mishnah":</b> As he studies Scripture five years, and Mishnah for five years, and Talmud for five years, as the Master said (Chullin 24a), "Any student who has not seen a positive sign in his study for five years will not see one further [than that]" - as it is written (Numbers 8:24), "This is [the rule] among the Levites; from twenty-five years and above, he should come to be of the service," that he should come to learn the laws of the service for five years and at thirty, he should serve. 
+<b>"Thirteen [is the age] for [observing] commandments":</b> As is written (Numbers 5:6), "a man or a women who have done from all of the sins of man." And regarding Shekhem, it is written (Genesis 34:25), "and the two sons of Yaakov, Shimon and Levi, took - each man - his sword." And at that time, Levi was thirteen years old, and [still, the verse] calls him a man.
+<b>"Eighteen [is the age] for the [wedding] canopy":</b> [The word,] man is written nineteen times in Parshat Bereshit (the beginning of Genesis) from, "And God said, 'let us make man'"  (Genesis 1:26), until "And the Lord God built the side"  (Genesis 2:22, when Eve was created). One [use of the word, man] is for itself [such that] eighteen remain to be expounded [in this way].
+<b>"Twenty [is the age] for pursuit":</b> of his sustenance. After he has studied Scripture, Mishnah and Talmud, and married a woman and produced children, he must seek out sustenance. A different explanation: Twenty [is the age] of his being pursued from the Heavens and to punish him for his deeds; as the court Above does not punish [someone] less than twenty years old. 
+<b>"Thirty [is the age] for [full] strength":</b> As the Levites would put up and take down the Tabernacle and load the carts and carry on their shoulders from [the age] of thirty and above.
+<b>"Forty [is the age] for understanding":</b> Since after forty years that Israel was in the wilderness, Moshe said to them (Deuteronomy 29:3), "'And the Lord did not give you a heart to know and eyes to see and ears to hear until this day.'"
+<b>"Fifty [is the age] for [giving] counsel":</b> As it is stated with the Levites (Numbers 8:25), "And from fifty years, he shall return from service and not serve more; and serve his brothers, etc." - and what is the service? That he give them counsel. 
+<b>"Sixty [is the age] for mature age":</b> As is written (Job 5:26), "You will come in your old age (<i>bekhelach</i>) to the grave." The numerical equivalent of [the letters in] <i>bekhelach</i> is sixty.
+<b>"Seventy [is the age] for a hoary head:"</b> As is written about David (I Chronicles 29:28), "And he died with a good hoary head"; and the days of his life were seventy years.
+<b>"Eighty [is the age] for [superadded] strength (<i>gevurot</i>)":</b> As is written (Psalms 90:10), "and if with great strength (<i>gevurot</i>), eighty years."
+<b>"Ninety [is the age] for [a] bending [stature]":</b> He walks stooping and bent over. And some say, it is an expression [similar to its usage in Proverbs 22:14], "A deep pit."
+
+Mishnah 22
+
+<b>"Search in it and search in it":</b> in the Torah.
+<b>"since everything is in it":</b> as you will find everything in it. 
+<b>and grow old and be worn in it":</b> Even until your old age and hoary-headedness, do not leave it.
+<b>"and from it do not move":</b> [such] that you not say, "I have learned the wisdom of Israel, I will [now] go and learn Greek wisdom." As it is not permissible to learn Greek wisdom, except in a place that is forbidden to contemplate words of Torah - for example, in a bathhouse or in a bathroom. As they asked Rabbi Yehoshua, "What is [the law regarding] teaching one's son Greek wisdom?" He said to them, "He should teach it at a time which is  not day and not night, as behold, it is written, 'and you will meditate upon them day and night.'" 
+
+Mishnah 23
+
+<b>"According to the pain is the reward":</b> According to the greatness of the pain, that you endure in the study of Torah and in the performance of the commandments, will your reward be great.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+
+
+Mishnah 11
+
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/English/merged.txt
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+Bartenura on Pirkei Avot
+ברטנורא על משנה אבות
+merged
+https://www.sefaria.org/Bartenura_on_Pirkei_Avot
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Bartenura on Pirkei Avot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>Moshe received the Torah from Sinai:</b> I say: Since this tractate is not founded on the exegesis of commandments from among the Torah’s commandments, like the rest of the tractates which are in the Mishna, but is rather wholly morals and principles, and whereas the sages of the (other) nations of the world have also composed books according to the fabrication of their hearts, concerning moral paths, how a person should behave with his fellow; therefore, in this tractate the tanna began "Moshe received Torah from Sinai," to tell you that the principles and morals which are in this tractate were not fabricated by the hearts of the Mishna’s sages; rather, they too were stated at Sinai.
+<b>from Sinai:</b> From the One who was revealed at Sinai.
+<b>to the elders:</b> who lived long after Yehoshua, and those elders (passed it) to other elders until they reached the beginning of the prophets, who are Eli the priest and Shmuel of Ramah.
+<b>to the men of the Great Assembly:</b> There were 120 elders, (including) Zerubavel, Seraiah, Re’elaiah, Mordekhai, Bilshan,  who in the days of Ezra were the ones who emigrated from the diaspora in (the period of) the second Temple. Included among them were Haggai, Zechariah and Malachi and Nechemiah ben Chachliah and their associates. They were called the Great Assembly since they restored the crown to its original splendor (Yoma 69b),  for Moses said “The great, mighty and awesome God (Deut. 10:17).”  Jeremiah and Daniel came but did not say, “Mighty and awesome (Jer. 32:18) (Dan. 9:4),”  but they restored it as in the beginning, since they indeed stated both his might and his awesomeness.  For were it not so, how could a nation such as this be able to endure in the presence of so many nations.
+<b>they stated three things:</b> They stated many things; rather, they said these three things because they contain within them the preservation of the Torah.
+<b>"Be discerning in judgment":</b> Where if a case comes before you one, two or three (times), do not say "This case already came before me, and (I ruled) a second and a third time." Rather, "Be discerning," which is to say deliberate before you decide the case. 
+<b>"stand up many students":</b> (This is meant) to exclude (the words of) Rabban Gamliel, who said "Any student whose exterior is not like his interior shall not enter the Beit Midrash (Berakhot 28a)."  We derive from this that we teach Torah to every person; there is no need to inquire after him. [This is the case] so long as it not be known from his way that his actions are corrupt or that he has a bad reputation. Alternately, we may derive that if he raises up disciples in his youth, he should [also] do so in his old age, as is written (Ecclesiastes 11:6), “Sow your seed in the morning, and in the evening do not hold back your hand (Yevamot 62b).”  
+<b>"and establish a fence for the Torah":</b> A hedge, in order that he not come into contact with a Torah prohibition, such as second degree sexual relationships or rabbinic fences to protect the Shabbat  as is written (Lev. 18:30), “You shall keep my guard;” [meaning,] ‘Make a safeguard for my safeguard.’ 
+
+Mishnah 2
+
+<b>From the remnants:</b> From those remaining, for after they had all died, the tradition remained in his possession. He was High Priest following Ezra.
+<b>He would say:</b> Which is to say that he was accustomed to say.  And so too every (instance) of "Rabbi x says" (or) "He would say" which is in this tractate; their meaning is "He was accustomed to saying such a thing constantly."
+<b>"The world stands":</b> The world was only created for the sake of these three things.
+<b>"on the Torah":</b> Had Israel not received Torah, the heavens and the earth would not have been created, as is written (Jeremiah 33:25), "Were it not for my covenant day and night, also the laws of the heavens and the earth I would not have set."  (Shabbat 88a)
+<b>"on the [Temple] service":</b> The service of the sacrifices. For such have we taught in tractate Taanit, "Were it not for the groupings [involved in the sacrifices] the heavens and the earth would not have endured (Taanit 27b)." And we have found that on account of the sacrifices that Noah brought, the Holy One, blessed be He, swore that He would never bring a flood.  So it is that the world stands upon the sacrifices. 
+<b>"and on acts of lovingkindness":</b> As it is written (Ps. 89:3), “The world is built up by your kindness."  And lovingkindness is to regale grooms and to comfort mourners, to visit the sick and inter the dead, and the like.
+
+Mishnah 3
+
+<b>"Reward (<i>peras</i>)":</b> is a term of valuation. “For your valuation,” we have translated  "For his <i>poreis</i>." It is what a person gives to someone who served him, when he is not legally obligated to give him anything, such as what a man would give to his minor son or to his wife or to his servant, because of the satisfaction they have given him. A person should not serve his Creator even for the hope of a reward such as this, but rather out of love alone.
+<b>"and may the fear of Heaven be upon you":</b> Even though you serve out of love, also serve out of fear. For the one who serves out of love is quick concerning positive commandment, and the one who serves out of fear is careful concerning negative commandments, resulting in his service being complete. So said our sages, may their memory be blessed, (Jerusalem Talmud Sotah 25a:3), "Serve out of love, serve out of fear: Serve out of love, so if you verge on hating, know that you are a person who loves, for one that loves does not hate. Serve out of fear, for if you verge on rejecting, know that you fearful, for one who is fearful does not reject."
+
+Mishnah 4
+
+<b>Yose ben Yoezer, man of Tsreida and Yose ben Yochanan, man of Jerusalem:</b> All the Tannaim (early teachers) mentioned in this chapter by pairs, ‘(Rabbi) x and (Rabbi) y, who received from (Rabbi) a and (Rabbi) b,’ the first of them is nassi,  and the second is the head of the court.
+<b>"May your house be a meeting place for the sages":</b> When the sages wish to gather together or to meet, let your house be ready for this purpose, so that they will become accustomed to saying "Let us gather at so and so’s house." For it is not possible that you will not learn some bit of wisdom from them. They stated allegorically," To what can this be compared? To one who entered a perfumer’s shop; though he did not purchase anything, in any case he soaked up a good scent and brought it out with him. "
+<b>"and become dirty in the dust of their feet":</b> Which is to say that you should walk behind them, for one who walks about raises dust with his feet, and one who walks behind him is filled with the dust which [the former] raises with his feet. Another explanation: That you should sit at their feet on the ground. For so were they accustomed, that the master sits on a bench and the students sit at his feet on the ground.
+<b>"and drink their words thirstily":</b> Like a thirsty person who drinks to his fill, and not like a satiated person who abhors his food, who loathes even pleasing and good things.
+
+Mishnah 5
+
+<b>"May your home be open wide":</b> Like the home of Avraham, our father, may peace be upon him, which was open to the world’s four directions, so that guests would not need to go around to find the entrance.
+<b>"may the poor be members of your household":</b> And he should not acquire slaves to serve him. It is better that a Jew should benefit from his assets, and not the seed of the accursed Canaan. 
+<b>They so stated with his wife:</b> Since he said "with the woman" and did not say "with a woman," we learn that they so stated concerning his wife. Some explain, "With his menstruating wife only, so that he should not come to be accustomed to transgression." But from the words of the Mishnah, it appears that [this applies] even when his wife is ritually pure. So too have our sages, may their memory be blessed, stated, "[God] tells a man what his conversation is, even light conversation between a man and his wife is told to him at the time of judgment,"  unless he needs to appease her for the sake of the commandment, such as Rav, who conversed and jested and fulfilled his needs (Hag. 5b).
+<b>from this, the sages said:</b> Our holy master (Rabbi), who arranged the mishnahs, wrote [this]:  From the words of this sage, who said, "Do not increase conversation with the woman," the sages learned to say, "Every time that a man increases conversation with the woman he causes evil for himself." I have found written, "When a man says to his wife his doings, ‘Such and such befell me with so and so,’ she teaches him to stir up trouble, like Korah, who told his wife what Moshe did, when he waved the Levites as a wave-offering, and her words brought him to an argument." And also (another possibility is) when he tells her that his colleagues insulted him and shamed him, she too despises him in her heart, and this causes evil for himself.
+<b>"and neglects the words of Torah":</b> As he is drawn after idle matters and does not occupy himself with Torah.
+
+Mishnah 6
+
+<b>"Make for yourself a (Torah) mentor":</b> Rambam explained, “Even though he is not fit to be your teacher, make him into your teacher and do not learn on your own.” And I heard, “'Make for yourself a teacher,' [meaning] that he should take on one teacher from which always to learn – and not learn from one today and from another one tomorrow." And even though they stated in tractate Avodah Zara 19, “One who learns from [only] one teacher will not see a sign of blessing;” they have already explained and said, “this applies to reasoning” - as it is good for him to hear the reasoning of the many - “but with concern to [memorization of traditional teachings], it is better from one teacher, so that [the student's] elocution not be damaged."
+<b>"acquire for yourself a friend":</b> And even if you need to acquire him for a large sum and to spend money upon him in order to acquire his love. But with a mentor, it is not applicable to say, "Acquire for yourself a mentor," as a [teacher of Torah] must teach for free.
+<b>"and judge every person as meritorious":</b> when the matter is hanging in the balance and there is no way to decide it in this way or that way. For example, a man from whose actions we do not know if he is righteous or wicked, who preforms an act that is possible to judge favorably and possible to judge unfavorably, it is pious to judge him favorably. But it is permissible to judge a man who is established to be evil unfavorably. As they only stated (Shabbat 97), “one who suspects righteous people is afflicted on his body” - [and so] it is implied [from this] that one who suspects evildoers is not afflicted.  
+
+Mishnah 7
+
+<b>"Distance [yourself] from a bad neighbor":</b> That you not learn from his actions. And also, that you should not be struck with him in his downfall, for 'woe is to the evildoer, woe is to his neighbor.'
+<b>"do not befriend an evildoer":</b> As thus stated the sages, "Anyone who clings to evildoers - even though he does not act like them - gets retribution similar to them. To what is this matter like? To one who enters the house of a tanner - even though he doesn't take anything with him, nonetheless, he absorbed the foul smell and brings it out with him."
+<b>"and do not despair of punishment":</b> That you should not say, "the actions of this evildoer are succeeding - I will go and cling to him, since fortune is smiling at him." Therefore, it states, "do not despair of punishment," meaning to say, know that punishment will come upon him quickly, as his calamity will come suddenly.
+
+Mishnah 8
+
+"<b>Do not make yourself like the judges' advisers":</b> like those people that set up and arrange the claims of a litigant before the judges. As it is forbidden for a person to reveal the judgment to one of the litigants and to say to him, “Do the following so that you will win your case” - even though he knows that [this litigant] should win the case. Another explanation: “Like the judges' advisers” [meaning] like the great judges. And it is referring to a student sitting in front of his teacher – that he should not make himself like the great judges, to speak in front of his teacher as [if he were] someone who is deciding the case. (<i>Orkhei</i>) is an expression [like that used in the term], tribunals (<i>arkaot</i>) of the gentiles (Gittin 9b, 10b), and tribunals of the House of David. And from others, I have heard, “Do not make yourself like the great judges, to force the litigants to  come in front of you.” 
+<b>"they should be like evildoers in your eyes":</b> so that your heart not incline to one of them, saying, “Such and such a one is important, he is; and he would not make a false claim.” Since if you say this, you cannot see him as guilty. 
+<b>"when they received the judgment":</b> such that you should not suspect the guilty party saying, “This one was a robber.” But [rather] say, “maybe he was mistaken and did  not intend to rob." And also (another possibility is) if one of them became obligated to make an oath [as a result of testimony], do not say, "He made a false oath." 
+
+Mishnah 9
+
+<b>"But be careful with your words":</b> That the judge not say, "Maybe the act was like so and so;" or "If the matter had been like so, x would be innocent" - and from these words, the litigant or the witnesses learn to say something that did not [happen]. 
+
+Mishnah 10
+
+<b>Shamaya and Avtalyon:</b> were righteous converts and were from the descendants of Sancheriv. And I have heard that it is because Avtalyon was the head (<i>av</i>) of the court that he was called by this name, as its meaning is 'father (head - <i>av</i>) to the small ones.' As <i>talya</i> in Aramaic is small, like (Megillah 5b), “Rabbi Yochanan said, 'When I was <i>talya</i>'” - when I was small; (Yevamot 114a) “let them bring a <i>talya</i> and a <i>talyatta</i>” - let them bring a small male and a small female. Here too, Avtalyon was the father of small orphans.
+<b>"Love work":</b> Even if he has from what to sustain himself, he is obligated to work, as idleness leads to distraction (Ketuvot 59b)
+<b>"hate lordship":</b> and do not say, “I am a great man and it is a disgrace for me to work" - since Rav said to Rav Kahana (Pesachim 113a), "Flay a carcass in the market and take your pay, and do not say, 'I am a priest, I am a great man and the matter is a disgrace to me.'" Another explanation: “hate lordship,” [meaning] distance yourself from the taking of authority over the public, as lordship buries those that have it.
+<b>"and do not become familiar with the government":</b> in order to receive lordship through it. And also (another possibility is) “do not become familiar with the government” so that they will not make you transgress the doctrine of your Maker, as happened with Doeg the Edomite. <b>"with the government" (<i>rishut</i> which literally means permission):</b> Dominion is called permission, as the government has permission in its hand to do according to its will. 
+
+Mishnah 11
+
+<b>"Be careful with your words":</b> such that you don't leave room for the heretics to make a mistake about your words.
+<b>"lest you will be punished with exile":</b> which is to say that even though in the place that you are, there are no heretics, one must be concerned lest sin will bring about that you will be obligated to be exiled. And you will be exiled to a place where there are people that show sides of the Torah that are not like the law (<i>halakha</i>), and this is a term for 'evil waters.' And they will understand improper things from your words and the students that come after them will drink words of heresy from these words and they will die from their sins.
+<b>"and thus the name of the Heavens will be profaned":</b> such that these idle opinions will remain in the world, as happened to Antigonos, the man of Socho, with his students, Tsadok and Beitos. Since he told them, “Do not be like slaves that serve the master for the sake of receiving a reward.” And they said, “Is it possible that a laborer works the whole day and toils and in the evening he does not get a reward?” And they and their students became heretics, and they are called Saducees (<i>tsedukim</i>) and Boethusians (<i>beitusim</i>) to this day. 
+
+Mishnah 12
+
+<b>"Be of the disciples of Aharon, loving peace and pursuing peace":</b> They explained in Avot DeRabbi Natan how Aharon loved peace: When he would see two people quarreling, he would go to each one of them without the knowledge of his fellow and say to him, “Behold how your fellow is regretting and afflicting himself that he sinned against you; and he told me that I should come to you so that you will forgive him.  And as a result of this, when they bumped into each other, they would kiss each other. And how would he bring people closer to the Torah? When he would know about someone that he committed a sin, he would befriend him and show him a friendly demeanor; and that man would be embarrassed and say [to himself], “If that righteous man would know my evil deeds, how much would he distance himself from me? And as a result of this, [that man] would change for the better. And this is what the prophet testifies about [Aharon] (Malachi 2), “In peace and in straightness did he walk with Me and he brought back many from sinning." 
+
+Mishnah 13
+
+<b>"Spread (<i>Negad</i>) a name, lose his name":</b>  He who extends his name far by way of authority and lordship will quickly lose his name, since lordship buries those that have it. <i>Negad</i> is a term for extension. The [Aramaic] translation of 'they extended' is '<i>nagidu</i>.'
+<b>"And one who does not add":</b> He who does not add to his study. 
+<b>"ceases":</b> What he already learned will cease from his mouth and he will forget his learning. And there are those that have the textual variant, “will be gathered,” meaning to say he will be gathered to his people and die before his time.
+<b>"And one who does not learn":</b> is worse than one who does not add, Therefore he is liable for death; which is to say that it would be fitting that they kill him, as it is stated (Pesachim 49b), “It is permissible to tear apart an ignoramus like a fish – and from the back."
+<b>"And one uses the <i>taga</i> (crown)":</b> One who makes use of the crown of Torah in the way a man uses his tools, passes and leaves the world. And there are those that explain <i>taga</i> to be the initials of <i>talmid gavra acharina</i> (the student of another man), as it is forbidden to take service from students that are not his students. And I have heard, "'And one uses the <i>taga</i>,' meaning to say one who makes use of [God's] explicit name passes and is lost, as he does not have a share in the world to come."
+
+Mishnah 14
+
+<b>”If I am not for myself”:</b> If I do not merit for myself, who will merit for me?
+<b>”And if I am for myself”:</b> And even if have merited for myself, what is this merit and what is it worth compared to what it is that I am obligated to do?
+<b>”And if not now":</b> in this world.
+<b>”when?”:</b> Since after death, it is impossible to merit any more. Another explanation: “If not now” in the days of youth, “when,” lest in the days of old age, I will not succeed. 
+
+Mishnah 15
+
+<b>”Make your Torah fixed”:</b> such that your main occupation during the day and the night be Torah [study] and when you are weary from study, do work. And not that your main occupation be work and when you are free from work, you involve yourself in Torah. And I have found it written, “'Make your Torah fixed' such that you are not strict on yourself and lenient on others or strict on others and lenient on yourself, but [rather] your Torah should be fixed, for yourself like for others. And so is it stated in Ezra 7:10, 'Since Ezra prepared his heart to expound the Torah of the Lord and to do [it] and to teach the Children of Israel; as he prepared his heart to do, so too did he teach the Children of Israel.'"
+<b>”say little and do much”:</b> as we find by Avraham, our father, peace be upon him, who first said (Genesis 18), “and I will get a morsel of bread,” and in the end, “and he took a tender and good young cow."
+<b>"and receive every person with a pleasant countenance":</b> When you bring in guests to your home, do not give to them while 'your face is buried in the ground;' as anyone who gives and 'his face is buried in the ground' - even if he gave all of the gifts in the world - it is counted for him as if he did not give anything. Shammai gave three warnings, corresponding to three virtues that Yirmiyahu mentioned: wise, strong and wealthy. Corresponding to wise, he said, ”Make your Torah fixed;” corresponding to wealthy, he said, ”say little and do much;” and corresponding to strong, he said, "receive every person with a pleasant countenance" - that he should conquer his inclination [to do bad] and fight against his wicked heart. And we have learned, "Who is a mighty one? The one who conquers his inclination."  
+
+Mishnah 16
+
+<b>”Make for yourself a mentor:”:</b> It is now speaking concerning the matter of jurisdiction. If a case comes in front of you and you are in doubt about it, make for yourself a mentor, and remove yourself from doubt. And do not decide upon it by yourself; as it was with Rava: when a possibly unfit animal was brought to him, he would gather all of the slaughterers of Mata Machsia – he would say, “So that we will [all only] receive a chip of the beam."
+<b>"and do not frequently tithe by estimation":</b> as the one who separates his tithes by estimation is not spared from disarray: if he reduces from what needs to be given, his tithes are made adequate but his fruit are disarrayed; if he adds upon what is fitting to give, his fruits are rendered adequate and his tithes are disarrayed. 
+
+Mishnah 17
+
+<b>"And I did not find anything good for the body except silence":</b> One who hears his disgrace and is silent.
+<b>"and it is not the study which is the main thing but rather the deed":</b> And you should know that silence is better for him, since even interpretation, homily and discussion of Torah – of which there is nothing greater – the main attainment of reward is for the action. And someone who teaches but does not practice [what he teaches], it would have been better if he had been silent and had not taught.
+<b>"and anyone who increases words, brings sin":</b> As such have we found with Chava, who increased words and said, “God said, 'Do not eat from it and do not touch it,'” and added touching, about which she was not forbidden. And the snake pushed her until she touched it and said to her, “In the same way as there is no death from touching, so [too] is there no death from eating.” And from this, she came to sin, as she ate from the fruit. This is what Shlomo said (Proverbs 30:6), “Do not add to His words, lest He reprove you and you be found a liar."
+
+Mishnah 18
+
+<b>"The world stands":</b> [Meaning] the settlement of people is preserved. And this is not like "the world stands" of above.
+<b>"on judgment":</b> [Meaning] to render innocent the innocent and guilty the guilty.
+<b>"and on truth":</b> [Meaning] that a man should not lie to his fellow.
+<b>"and on peace":</b> [Meaning] between governments and between a man and his fellow.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>Rabbi [Yehuda haNasi] said, "...<i>sheyivor</i>":</b> [is the same as] <i>sheyivror</i> (that he should choose).
+<b>"Which is the right path that a person should choose for himself? Whichever [path] that is [itself] praiseworthy for the person adopting [it]":</b> that it should be pleasant for him and pleasant to people from him. And this will be when he walks in the middle path in all of this character traits and not veer to one of the two extremes. For if he is very stingy, it is praiseworthy for him, as he gathers much money together, but people do not praise him for this trait. And if he throws [money] around beyond what is fitting, the people that receive it from him praise him, but it is not praiseworthy for [him] and it is not pleasant for him, as he will come to poverty because of it. But rather, the trait of generosity - which is the middle [trait] between stinginess and throwing [money] around - is praiseworthy for him, as he keeps his money and does not throw it around more than is fitting; and it is praiseworthy for others from [such] a man; as people praise him, that he gives as is fitting for him to give. And so is the case with all of the other traits.
+<b>"for you do not know the reward given [for the fulfillment] of [the respective] commandments":</b> The reward of one who performs a positive commandment and the punishment of one who refrains from doing them is not explained in the Torah. As if it were [referring to] the punishment of negative commandments, they are explicit in the Torah: stoning, burning, killing (decapitation), strangulation, being cut off and death by the hand of the Heavens and lashes. The lightest punishment is for lightest sin, and the weightiest one is for the weightiest.
+<b>"Also, weigh the loss [that may be sustained through the fulfillment] of a commandment":</b> that which you lose from your merchandise and your money because of the involvement in the commandment in contrast with the reward that will accrue to you from it in this world or the world to come, which will be more than that loss.
+ <b>"and [weigh] the gain [that may be obtained through the committing] of a transgression":</b> the benefit that you gain from a transgression in contrast with the loss that will come to you in the future from it.
+
+Mishnah 2
+
+<b>"Worldly occupation (<i>derekh erets</i>, literally the way of the world)":</b> A craft or business.
+<b>"For the exertion [expended] in both of them causes sin to be forgotten":</b> As Torah [study] dulls the strength of a man and work pulls apart and breaks the body, and as a result of this the evil impulse is rendered idle for him. 
+<b>"And all [study of the] Torah in the absence of a worldly occupation":</b> And if one might ask, let him work in Torah [study] and its exertion will cause sin to be forgotten, therefore it is required to say, "all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end." As it is impossible for him without food, and [so] he will rob the creatures and forget his study.
+<b>"let them work for the [sake of the] name of Heaven":</b> and not in order to take a crown [for themselves], to say, "I did such and such for the community."  
+<b>"for the merit of their ancestors sustains them":</b> For the merit and righteousness (<i>tsidkatan</i>) of the ancestors of the community - which stands forever - sustains those that work with them, to bring their righteousness to the fore. And it is not from the angle of the efforts of those that work [for the community]. 
+<b>"And as for you [who work for the community], [God says:] I credit you with a reward":</b> Even though the thing does not come to a good end from the angle of your deeds but rather because of the merit of the ancestors of the community, "I credit you with a reward" as if you had accomplished this salvation in Israel, as a result of your doing it for the sake of Heaven. A different explanation: All who are involved with the community to force and coerce the community for the matter of a commandment - for charity or the ransom of captives - let them do it for the sake of Heaven. As the merit of the ancestors of the community will sustain them to give that which they have assigned them, and even if it is much money, and [the merit of] the charity (<i>tsedekah</i>) will endure for them forever. And for you that are involved with them to coerce the community  to [do] this commandment, I credit you the reward as if you actually done this commandment with your own money. And Rambam explained, "And as for you [who work for the community], [God says:] I credit you with a reward... as if you had done it" - If at the time that they were involved with the community, they were prevented from the fulfillment of a commandment on account of community matters, I credit you reward as if you had done that commandment from which you were prevented.
+
+Mishnah 3
+
+<b>"Be careful about the government":</b> You, who are involved with the needs of the community: even though you need to be acquainted with the authorities in order to supervise communal matters, "be careful, etc." 
+
+Mishnah 4
+
+<b>"Make His [God's] will like your will":</b> Spread your money on 'things of Heaven' "like your will," [meaning] as if you were spreading them for your [own] things. As if you will do this, "He will make His will like your will," meaning to say that He will give you the good with 'a generous eye.'
+<b>"so that He will nullify the will of others":</b> He will undo the counsel of all those that come towards you to [do you] bad. And I have heard that this is only a respectful euphemism towards the Higher One. And behold, it is as if it was written, "so that He nullify His will to your will; like that which they said in the chapter [entitled] Bemeh Eesha (Shabbat 63a), "Anyone who does a commandment as it is established (properly), even a decree of seventy years is nullified before him."
+<b>"Do not separate yourself from the congregation":</b> but rather share in their troubles. As anyone who separates from the congregation will not [live to] see the consolation of the congregation (Taanit 11a).
+<b>"Do not believe in yourself until the day of your death":</b> As behold, Yonatan the High Priest served in the high priesthood eighty years and in the end he became a Sadducee (Berakhot 29a). 
+<b>"Do not judge your fellow until you come to his place":</b> If you see your fellow come to a test and fail, do not judge him unfavorably until a test like it comes to you and you overcome [it].
+<b>"Do not say something that cannot be heard, for in the end it will be heard":</b> That is to say, do not let your words be unclear, such that it is impossible to understand them immediately and at first perusal; and [do not] rely on that if the listener wants to look into them, in the end, he will understand them. As this will bring people to err from your words, lest they err and come to heresy because of you. Another explanation: Do not reveal your secret, even [saying it aloud] only to yourself, as in the end it will be heard, "since the birds of the sky make the voice travel." And the [correct] textual variant according to this explanation is, "for in the end it will be heard." But Rashi had the variant, "Do not say, 'something that can be heard, in the end it will be heard.'" And [according to this,] it is speaking about the words of Torah: Do not say about a Torah teaching that you can hear now, that you will hear it in the end (later), but rather extend your ears and hear it immediately. 
+<b>"'When I will be available'":</b> from my business, I will involve [myself] in Torah [study].
+
+Mishnah 5
+
+<b>"A boor (<i>bur</i>)":</b> is empty of everything, and does not even know the nature of buying and selling; and he is worse than an ignorant person. The [Aramaic] translation of (Genesis 47:19) "and the land will not become destroyed" is <i>vearaa la tevur</i>.
+<b>"An ignorant person cannot be pious":</b> But it is possible for him to fear sin, as behold, he is an expert in the nature of buying and selling.
+<b>"A person prone to being ashamed cannot learn":</b> Since one who is embarrassed to ask, lest they will make fun of him, will always remain with his questions.
+<b>"An impatient (exacting) person":</b> A teacher who is impatient with his students when they ask him [questions] cannot teach properly; but rather he needs to cheerfully explain the Halakha (law) to his students.
+<b>"Not all who engage in a lot of business become wise":</b> As it is written (Deuteronomy 30:13), "And it is not across the sea" - the Torah is not found among those that travel across the sea (Eruvin 55a). 
+<b>"In a place where there is no man":</b> to sit at the head and to issue decisions.
+
+Mishnah 6
+
+<b>"Since you drowned [others, others] drowned you":</b> You were an evildoer and you robbed the creatures and drowned them in the river. And with that same measure (treatment), you were measured (treated).
+<b>"And in the end, those that drowned you will be drowned":</b> As the matter was not given to their hands to kill you, but rather to the court. And the Holy One, blessed be He, give you over to their hands, 'as guilt is passed on to the guilty,' and [so] He will afterwards require [the punishment for] your death from them.
+
+Mishnah 7
+
+<b>"The more flesh, the more worms":</b> One who engages in much eating and drinking to the point that he becomes fat and fleshy, increases the worms upon himself in the grave; and worms are as hard for the dead as a needle is for living flesh. And this teacher let us understand that all increase is difficult for a man except for the increase of Torah, wisdom and charity.
+<b>"the more worry":</b> Lest they rob him on behalf of the king's estate or lest bandits come upon him and kill him. And a certain pious man would pray, "May the Ominpresent save me from the spreading of the soul." And they inquired from him, "What is the spreading of the soul?" He said [back] to them that it [means] that his possessions should be numerous and spread out in many places, and [so] he would have to spread his soul to think in [this direction and that direction].
+<b>"The more wives, the more witchcraft":</b> He went and mentioned it in order: At first, a man adorns himself and eats and drinks and engages in eating much meat; and afterwards he seeks to acquire much property; and after he has acquired much property and he sees that he has enough in his hand to support many wives, he [marries] many wives; and after he [marries] many wives, each one needs a maidservant to serve her - behold, this is "the more maidservants;" and since he has so many members of his household, he needs fields and vineyards to supply wine and food to the members of his household, and [so] acquires many slaves to work the fields and vineyards. Hence, they are learned in this order.
+<b>The more Torah, the more life":</b> As it is written (Deuteronomy 30:20), "for it is your life and the length of your days."
+<b>"the more wisdom":</b> As he gives reasons for his words and his reasoning sits well with the heart of the listeners. 
+<b>"The more sitting [and studying]":</b> Many students gather and come to hear his analyses. And some have the textual variant, "the more sitting, the more wisdom" - one who [teaches] many students [has] the students sharpen him and add and increase to his wisdom. 
+<b>"The more counsel":</b> One who frequently takes counsel, increases understanding - he understands one thing from another, from the counsels that his advisers have given him.
+<b>"The more charity (<i>tsedekah</i>)":</b> as it is stated (Isaiah 32:17), "And the act of righteousness (<i>tsedekah</i>) will be peace."
+
+Mishnah 8
+
+<b>"Do not credit it favorably for yourself":</b> to say, "I have learned much Torah." And since he did not leave a verse nor a mishnah, halakha (law) or aggada (homily) that the did not learn (Sukkah 28a, Bava Batra 134a), he said this.
+<b>"a pit covered in plaster (<i>sud</i>)":</b> is the [correct] version that we have - and not a pit of plaster (<i>sid</i>) - meaning to say, like a pit sealed with plaster.
+<b>"that does not lose a drop":</b> Thus does he not forget a [single] thing from his study. 
+<b>"happy is the one who gave birth to him":</b> Rendered happy by good character traits is one who the whole world says about him, "happy is the one who gave birth to him." And some say, because she caused him to be a sage. For she would go out to all of the study halls in her town and say to them, "I request from you that you should seek mercy (pray) for this embryo that is in my innards, that he should be a sage." And from the day that he was born, she did not remove his crib from the study hall, so that only words of Torah would enter his ears.
+<b>"pious":</b> [One] who does beyond the letter of the law.
+<b>"fears sin":</b> [He is] strict upon himself and forbids upon himself things that are permissible out of his fear, lest he come to do a sin. As if it is not like this, what is the novelty - even an ignorant man can be one that fears sin.
+<b>"an ever-strengthening fountain":</b> His heart (mind) is broad and he adds analysis and reasoning from his own knowledge.
+<b>Abba Shaul says in his name:</b> of Rabban Yochanan ben Zakkai.
+<b>"and Rabbi Elazar ben Arakh were on the other side""</b> I have found it written that Abba Shaul is not arguing with the first teacher [in this mishnah] and Rabban Yochanan ben Zakkai said both things; and both of them are true, as concerning expertise and memory Rabbi Eliezer would outweigh [them], and concerning sharpness and analysis, Rabbi Elazar ben Arakh would outweigh them.
+
+Mishnah 9
+
+<b>"A good eye":</b> One who suffices with what he has and does not seek extraneous things - and is not envious when he sees that his fellow has more than him.
+<b>"A good friend":</b> who rebukes him when he sees him doing something that is improper.
+<b>"A good neighbor":</b> who is found near him, whether by day or by night; whereas a good friend is not found near him all the time. 
+<b>"Seeing the consequences of one's actions":</b> One who looks out and sees what will be in the future. And through this, he calculates the loss [engendered by doing] a commandment versus its reward and the reward [engendered by doing] a sin versus its loss. 
+<b>"A good heart":</b> Since the heart is the generator of all the other forces and it is the source from which emanate all of the actions. And even though there are specific limbs for [different] actions, nonetheless, the place of the force that animates all of the actions is in the heart. Therefore, Rabbi Elazar ben Arakh said, "A good heart." And for this reason, Rabbi Yochanan ben Zakkai said, "I see the words of Rabbi Elazar ben Arakh [as better than] all of yours."  
+<b>"what is an evil path that a person should distance himself from":</b> He needed to ask them this, as he did not understand from their first words that the evil path is the opposite of the good path [that they each suggested], since not with all that is good is its opposite evil. As [for example] piety - and that is going beyond the letter of the law - is good, but one who is not pious and holds his actions according to the law of the Torah is not evil. And it may have been possible to say, if sufficing - and that is a good eye - is the good path, the seeking of extraneous things is not the evil path, as he does not hurt any person with this. And so [too] with the other traits. Therefore, he had to ask them, "what is the evil path that a person should distance himself from."
+<b>"One who borrows but does not repay":</b> And this is the opposite of "seeing the consequences of one's actions;" as if he does not repay, who will [now] lend to him and he will be stuck in [his] famine. And he did not say just, "not seeing the consequences of one's actions," as it is possible for a person who does not see the consequences of his actions not to come to a mishap, as he will be able to rescue himself when that consequence comes to him.
+<b>"'but the righteous one gives graciously'":</b> [It is] speaking about the Holy One, blessed be He, who is the righteous One of the world, Who gives graciously to the lender what this one borrowed from him and did not repay him. It comes out that the borrower is in debt to the Omnipresent.
+
+Mishnah 10
+
+<b>They said three things:</b> about proper comportment (<i>derekh erets</i>), ethics and character traits. As they said many things regarding the matter of what is forbidden and what is permissible, and what is exempt and what is liable. And also (another explanation is), these three things they would be accustomed to always have in their mouths.
+<b>"The honor of your friend should be as dear to you as your own":</b> And when is this? When you are not easy to anger. As if you are easy to anger, it is impossible that you will not degrade the honor of your friend. Behold that is one saying.  "And repent one day before your death" - behold two. And the third is "warm yourself by the fire of the Sages, etc."
+<b>"repent one day before your death":</b> Since a person does not know when he will die, he should repent today, lest he will die tomorrow.
+<b>"be cautious around their coals":</b> not to treat them with lightheartedness.
+<b>"that you should not be burned":</b> such that you not be punished through them.
+<b>"the bite of a fox":</b> Its healing is difficult, as its teeth are thin, crooked and twisted. And [so] the physician must take out the flesh [that was bitten] with a scalpel, and enlarge the [scar of the] bite.
+<b>"the sting of a scorpion":</b> [which is] worse than a snake's bite.
+<b>"their hiss":</b> [meaning,] their words.
+<b>"the hiss of a Seraph":</b> It is like the breath that comes form the mouth of a Seraph, which burns while he hisses. A different explanation: this seraph-snake does not accept hisses (to charm him) like other snakes, as it written (Psalms 58:6), "Which will not listen to the voice of charmers." Thus [too] is the Torah scholar - if you upset him and come to appease him, he will not accept appeasement.
+
+Mishnah 11
+
+<b>"The evil eye":</b> [This is] like "an evil eye," which does not suffice with what he has and seeks other things. And some explain, "the evil eye" - that he inserts the evil eye into the money of his friend or his children and hurts him.
+<b>"and hatred of the creations":</b> baseless hatred. And Rambam explains that he despises the company of the creations and loves to sit alone. And I heard, [this is referring to] a hard man, who brings the hatred of the creations upon him and causes all to hate him.
+
+Mishnah 12
+
+<b>"Prepare yourself to study Torah":</b> Such that you not say, "Since my father was a sage and the father of my father was a sage, the Torah will come back to its lodgings, and I do not need to seek after it."
+<b>"All of your actions should be for the sake of Heaven":</b> even at the time that you are involved in eating and drinking and in the way of the world (<i>derekh erets</i>), do not have the intention to give pleasure to your body, but rather that you should be healthy [in order] to do the will of your Creator.
+
+Mishnah 13
+
+<b>"Be careful in the reciting of Shema":</b> to recite it at its time. And so [too] with prayer, to pray each and every prayer in its time. 
+<b>"fixed":</b> like a person who has something fixed that he is obligated in and says, "When will I unload this obligation from upon me?" And also (another explanation is) "fixed" - like a person for whom it is fixed that he read a chapter and a section which he says only as a recitation and does not say in the language of supplications, as a person who is requesting mercy [would use].
+<b>"'For He is gracious and merciful'":</b> He wants supplications, and through the supplications, He immediately has mercy.
+<b>"And do not be wicked in your own eyes":</b> Do not do something that will cause you to consider yourself wicked today and tomorrow. And Rambam explained, "do not be wicked in your own eyes" - that is to say, don't consider yourself wicked, as from such you would completely go out to the culture of delinquency. And I heard, "do not be wicked" in [the previous] matter that you separate yourself from the community and stand on your own. 
+
+Mishnah 14
+
+<b>"To one who denigrates the Torah (<i>apikoros</i>)":</b> [It] is an expression of being ownerless (<i>hefker</i>), as he disgraces the Torah and treats it as if it is ownerless. And also (another explanation is) he makes himself ownerless and is not concerned for his soul, lest evil will come to him as a result of his disgracing the Torah or those that study it.
+<b>"Know before Whom you labor":</b> in this response that you give to the one who denigrates the Torah, such that your heart not be seduced to inclining towards his opinion.
+
+Mishnah 15
+
+<b>"The day is short":</b> The life in this world is short.
+<b>"and the work is much":</b> The Torah's 'measure is longer than the earth.'
+<b>"and the Master of the house is pressing":</b> as it is stated, (Joshua 1:8), "and you shall contemplate it day and night."
+
+Mishnah 16
+
+<b>"It is not your responsibility to finish the work":</b> The Holy One, blessed be He, did not hire you to finish it all, so that you would lose your wage if you do not finish it. And lest you say, "I will not study [Torah], and I will not take the wage," [it states,] "but neither are you free to desist " - against your will is the yoke placed upon you to labor. 
+<b>"in the future to come":</b> In the world to come.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>Akavia: "From a putrid (spoiled) drop":</b> A drop of semen. And even though at the time of conception, it is not spoiled - as it does not become spoiled in the womb of a woman until after three days, and when it is spoiled it is no longer fit to fertilize - nonetheless, he called it a spoiled drop because it is close to spoiling immediately when it is outside of the innards of the woman. And one who keeps his eye on that which he came from a putrid drop will be saved from pride. And one who keeps his eye on that which he is destined to go "to a place of dust, worms, and maggots," will be saved from desire, and from lust for money. And one who keeps his eye on that which he is destined to "give an account and a reckoning," will separate [himself] from sin, and will not stumble in iniquity.   
+
+Mishnah 2
+
+<b>"For the welfare of the government:"</b> and even [that] of the nations of the world.
+<b>"would swallow alive:"</b> As it is written (Habakkuk 1:14) "And you make man like the fish of the sea" - just like the fish of the sea, each one that is bigger than his fellow swallows his fellow; so too people, were it not for the fear of the government, each one who is bigger than his fellow would swallow his fellow (Avodah Zarah 4a).
+<b>“'those who feared the Lord one with another'":</b> Behold, there are two here [that this verse is speaking about].
+<b>“'and is silent (<i>vayidom</i>'":</b> It is a term [related to the usage], <i>kol demamah dakah</i> (a still-small voice). As the way of one who learns alone is to learn while whispering. 
+<b>"'since he takes [a reward] for it'”:</b> As if the giving of the entire Torah was for his sake alone.
+
+Mishnah 3
+
+<b>"And did not say upon it words of Torah":</b> And with the Grace after Meals that we bless upon the table, we fulfill our obligation. And it is considered as if we said words of Torah upon it. So have I heard.
+<b>"from the offerings of the dead":</b> [This means] the sacrifices of idol worship, as it is written (Psalms 106:28), "And they became attached to Baal Peor and they ate from the offerings of the dead."
+<b>"'full of vomit and feces'":</b> And idol worship is called feces, as is stated (Isaiah 30:22), "feces shall you say to him."
+<b>"'without the Omnipresent'":</b> Because they did not mention the name of the Omnipresent, may he be blessed, upon the table.
+<b>"as it is said (Ezekiel 41:22), 'And he said to me, this is the table that is before the Lord'":</b> Immediately when he speaks words of Torah, it is called a "table that is before the Lord." And some say that it comes out from the beginning of the verse, as it is written, "The altar is three amot" - do not read [it as] amot, but rather <i>eemot</i> (mothers or foundations), as in, there is a foundation (priority) to how a verse is written. Three corresponds to Torah, Prophets and Writings; and some say to Sripture, Mishnah and Talmud - [meaning] that a person must speak about them over the table, and then it is called "a table that is before the Lord." So explained Rashi.
+
+Mishnah 4
+
+<b>"He who stays awake at night, and who wanders on a road alone":</b> and thinks about idle things in his heart.
+<b>"this one is liable for [forfeiture of] his life":</b> As night is the time of demons, and one who wanders on a road alone is in danger because of the brigands and several [other] bad occurrences; and if he had been thinking about words of Torah, it would have guarded him.
+
+Mishnah 5
+
+<b>"The yoke of government":</b> [meaning] the burden [placed upon him by] a king and ministers.  
+<b>"the way of the world (<i>derekh erets</i>)":</b> [meaning] the toil and strain of a livelihood. [He is released from this,] because his work becomes blessed. 
+<b>"And one who casts from himself the yoke of Torah":</b> One who says, "The yolk of Torah is too hard and I cannot endure it.  
+
+Mishnah 6
+
+<b>"Ten who are sitting in judgement":</b> is the textual variant we [follow]. 
+<b>:"'in the congregation of God'”:</b> And there is no 'congregation' (<i>edah</i>) that is less than ten. As it is stated with the [twelve] scouts (Numbers 14:27), "Until when will this evil congregation": subtracting Yehoshua and Calev, behold, ten.
+<b>"And from where [is there proof that this is true] even [when there are only] five? As it is said (Psalms 82:1), 'In the midst of judges He judges'”:</b> Three judges and two litigants.
+<b>"And from where even three? As it is said, 'And He has founded His band upon the earth'”: </b> Fire and air and water - which are three - "He has founded upon the earth;" [as they] surround the fundamental element of earth. Behold to you, three are called a "band." And also (another explanation is) we have found that three are called a band [with] a "band of hyssop," which are three stalks. And some books have written in them, "From where [is there proof that this is true] even [when there are only] five? As it is said (Amos 9:6), 'and He has founded His band upon the earth'”; as a man bands together [things] into his one hand, which has five fingers; and [so] the group of fingers in the hand is called a band. And in the beginning of the verse it states, "He Who builds His upper chambers in the heavens," which is to say [that] the Divine Presence - which is in the heavens - comes down to the earth when there is a band there, that is involved with Torah. [And the continuation of this textual variant is:] "From where even three? As it is said (Psalms 82:1), 'In the midst of judges He judges.'”
+ <b>"'since he takes (<i>natal</i>) for it'”:</b> [It is] an expression of covering: the [Aramaic] translation of (Exodus 40:3) "and you will cover" is '<i>vetatel</i>;' which is to say the Divine Presence hovers upon him. 
+
+Mishnah 7
+
+<b>"Give Him from what is His":</b> Do not prevent yourself from being involved in matters of Heaven, whether with your body or whether with your money (as you are not giving from yours, not from your body and not form your money), as you and your money are His.
+<b>"'How lovely is this tree! And how lovely is this newly plowed field'":</b> This is true of all idle talk, but it is speaking according to what is common; as it is the way of wayfarers to speak about what they see with their eyes. And some say that it comes to make us understand a novelty: that even though through this, he will make the blessing, 'Blessed is He, Who it is like this in His world;' nonetheless, Scripture considers it as if he was liable for his life, because he interrupted his study.
+<b>"'<i>nir</i> (newly plowed field)'":</b> The furrow of a plow, as in (Jeremiah 4:3), "plow for yourselves a furrow."
+
+Mishnah 8
+
+<b>"Anyone who forgets one matter from his studies":</b> Since he did not review it, it is considered "as if he is liable for his life;" as from his forgetting, he will come to permit the forbidden. And it will come out that a calamity will come through him and his mistake will be counted as a willful transgression. And also (another explanation is), it is "as if he is liable for his life" - since that teaching was guarding him and now he forgot it, it no [longer] guards him.
+<b>"whose studies have overpowered him":</b> As it was difficult for him, and on account of the difficulty in it, he forgot it.
+
+Mishnah 9
+
+<b>"Anyone whose fear of sin precedes his wisdom":</b> I heard that [it means that] he makes his fear of sin precede his wisdom in his thought - that he thinks in his heart, "I will study in order that I will be one who fears sin." And this is in the way that they said, 'the beginning of thought is the end of the action.'
+<b>"his wisdom endures":</b> as wisdom brings him to what his heart desires, and he derives benefit from it.
+<b>"And anyone whose wisdom precedes his fear of sin":</b> who does not study in order to do, since his heart does not aspire to be afraid of sin.
+<b>"his wisdom does not endure:"</b> Since [his wisdom] prevents him from following the whims of his heart, he despises it and is fed up with it and leaves it. 
+<b>"Anyone whose actions are more plentiful than his wisdom":</b> Here it speaks about  him being eager [to do] positive commandments; and above, in "anyone whose fear of sin precedes his wisdom," it is speaking about him being careful about negative commandments. 
+
+Mishnah 10
+
+<b>"Anyone from whom the spirit of creations find pleasure":</b> [About] anyone who is beloved below, it is certain that he is beloved above. 
+<b>"[Late] morning sleep":</b> As he continues to sleep until the time of the recitation of the Shema passes.
+<b>"midday wine":</b> [It] draws the heart of  a person - as it is written (Ecclesiastes 2:3), "to draw my flesh with wine" - and brings him to drunkenness.
+<b>"chatter of children":</b> prevents their fathers from being involved in Torah [study].
+<b>"and sitting in the assembly houses of the <i>Am Ha'arets</i> (unlearned people, who are lax in observing tithes and purity laws)":</b> who come together and speak about idle matters.
+
+Mishnah 11
+
+<b>"One who profanes the Kodeshim (sacred material)":</b> One who brings Kodeshim of the altar to [a state of] <i>pigul</i> (a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time), <i>notar</i> (a sacrifice that becomes unfit, due to being left unconsumed after its time limit) or [of becoming] impure; or he misappropriates and benefits either from Kodeshim of the altar or Kodeshim of the Temple maintenance fund.
+<b>"one who desecrates the holidays":</b> the intermediate days of the festival. He does work on them or treats them according to what is customary to eat and drink on a common day. 
+<b>"one who whitens (embarrasses) the face of another in public":</b> The face of one who is embarrassed turns red first and then white, as the spirit [of a person] has two movements, one outwards and one inwards. And when one embarrasses a person, at first the breath moves outwards, like one who is full of anger and his face turns red. And when he does not find a solution how to get rid of this embarrassment from on his face, he worries inside himself and the breath goes inwards because of the pain, and his face turns yellow and [then] white. And this is what they said (Bava Metzia 58b) about the matter of whitening: "when the red leaves, the white comes."
+<b>"one who nullifies the covenant":</b> who did not circumcise [himself] or who did circumcise but pulled the foreskin to cover the circumcision, in order that it not be visible that he is circumcised. 
+<b>"one who reveals meanings (literally, faces) in the Torah":</b> who shows meanings and explanations that do not conform with the halacha (law). For example, one who translates "And from your seed do not give to pass to Molekh" (Leviticus 18:21) as "And from your seed do not give to impregnate an Aramean woman." (Mishnah Megillah 4:9) And this is not the simple meaning of the text. And included within this is teaching worthless homiletical interpretations. A different explanation: "reveals faces" - he makes his face brazen to transgress words of the Torah publicly 'with a high hand' and he is not shame-faced. 
+ <b>"even though he has Torah knowledge and good deeds":</b> and he did not repent from one of these sins that he has in his hand - even though afflictions came to him and he died with afflictions - he does not have a share in the world to come. But if he repented before his death, there is nothing that stands in front of repentance. 
+
+Mishnah 12
+
+<b>"Be yielding to an elder (<i>rosh</i>, literally, head)":</b> In front of a great sage who sits at the head of the yeshiva, be yielding (nimble) to do his bidding and to serve in front of him.
+ <b>"pleasant to a youth (literally, a black one)":</b> To a young man whose hair is black, you do not need to make yourself so nimble, but rather stand in front of him at ease and self-collected.
+<b>"and greet (<i>mekabel</i>, literally, receive) every person with joy":</b> Across from every person - whether an elder or a youth - stand with joy. "Receive" [here] is like to receive someone. "Across from" is translated [into Aramaic] as <i>kabal</i>. Another explantation: "Be yielding to a head (which also means beginning)" - at your beginning, when you are a young man, be nimble to do the will of your Creator. And in your old age, when your face has blackened because of age, be pleasant to Him. 
+
+Mishnah 13
+
+<b>"Tradition is a safeguarding fence around Torah":</b> The tradition that the sages passed down to us about the missing and extra letters of the Torah is a fence and a strengthening of the written Torah; as through them, we understand how to do several commandments. As with, [the tradition that in the Torah it is written,] "<i>basukkot... basukkat... basukkat</i>" - two [of these words] missing [letters], and one complete - from which we learn [how to] make a fit <i>sukkah</i> (booth) with three partitions. And, for example, "the appointed times of the Lord which you shall declare" - which is written missing [a letter] in three places (rendering the word, "them," into "you," "<i>otam</i>" into "<i>atem</i>") - to teach [that the intercalation of the month is binding, and dependent upon] "you, even if you err without volition; you, even if you err with volition; you, even if you are mistaken."
+<b>"Tithes are a safeguarding fence around wealth":</b> As it is written (Deuteronomy 14:22), "<i>aser taaser</i> (you shall surely tithe)," [which is interpreted as] "tithe (<i>taaser</i>) so that you will become rich (<i>titaasher</i>)." (Taanit 9a) 
+<b>"Vows are a safeguarding fence around abstinence":</b> When a person begins abstinence and is afraid, lest he violate [that abstinence], he should accept [it] upon himself with the language of a vow that he should not do such and such; and through this, he will conquer his [evil] impulse. 
+<b>"A safeguarding fence around wisdom is silence":</b> What do we establish [these words] to be referring to? If it is about silence from words of Torah, behold, it is already written (Joshua 1:8), "and you shall reason it, etc."; if it is about silence from talebearing, evil speech and curses, they are [prohibited] from the Torah. Hence it is only speaking about optional words between a man and his fellow, in which a person should minimize his speech as much as possible. And about them Shlomo said (Proverbs 17:28), "A fool who is silenced is also considered a wise man."  
+
+Mishnah 14
+
+<b>"A deeper love - it is revealed to him":</b> Rambam explained: A deeper love did the Holy One, blessed be He, show to man, as he informed and said  to him, "See, I have made you in the Divine image." Because one who benefits his friend and informs him of the good that he has done for him, shows a deeper love than if he had benefited him but it is not important [enough] in his eyes to inform him of the good that he has done for him. And it can be explained, "A deeper love - it is revealed to him;" a revealed and publicized love. As not only did the Omnipresent have a secret love for man but rather even a love that was revealed and known to all. 
+<b>"as it says (Proverbs 4:2) 'For a good lesson'":</b> All of the acts of creation - about which it is stated, "And God saw that it was good" - were only created for the sake of the Torah, which is called a lesson, as you say (Deuteronomy 32:2), "My lesson drops like the rain." 
+
+Mishnah 15
+
+<b>"Everything is foreseen":</b> Everything that a man does in the innermost rooms is revealed in front of Him.
+<b>"and freewill is given":</b> into the hand of man to do good and evil, as it is written (Deuteronomy 30:15), : "See, I have given in front of you today life, etc."
+<b>"and with goodness the world is judged":</b> with the attribute of mercy. And nonetheless, not everyone is equal in this trait, since, "all is in accordance to the majority of the deed:" One who does many good deeds is given much mercy, and one who does few good deeds is given a little mercy. A different explanation:  "all is in accordance to the majority of the deed" - according to the majority of a person's deeds is he judged, if the majority are merits, he is exonerated; if the majority are sins, he is liable. And Rambam explained, "Everything is foreseen": Every action of people - that which he has done and that which he will do in the future - is revealed in front of Him. And do not say, "Since the Holy One, blessed be He, knows what a person will do - if so, he is compelled in his actions to be righteous or evil." As "freewill is given" into his hand  to do good and evil and there is nothing there that compels him at all. And since this is so, "with goodness (or properly) the world is judged," to collect [punishment] from the evildoers and to give a good reward to the righteous ones. As since the sinner sinned willingly, it is fitting that he be punished; and since the righteous one was willingly righteous, it is fitting that he receive a reward.
+<b>"all is in accordance to the majority of the deed":</b> According to what a person repeats and is constant in the doing of good, his reward will be multiplied. As one who distributes a hundred gold coins to charity [giving out one coin at a time] is not similar to one who gives them out [all] at one time. And the textual variant of Rambam is, "all is in accordance to the majority of the deed"; and not "as per the deed."
+
+Mishnah 16
+
+<b>"Everything is given as collateral (with guarantors)":</b> "The feet of a man, they are guarantors for him - to the place that he is requested, there do they take him." (Sukkah 53a)
+<b>"and a net is cast":</b> Afflictions and death. 
+<b>"The shop is open":</b> and people come in there and buy on credit.
+<b>"and the shopkeeper grants credit":</b> and trusts all who come to take [it]. And so [too] do people sin and the Holy One, blessed be He, waits for them until their time comes.
+<b>"and the accounting ledger is open":</b> to write down [the debts] in it, so that [the storekeeper] not forget.
+<b>"and the hand writes":</b> Lest you say, "Even thought the ledger is open, there are times when the storekeeper is preoccupied and does not write everything"; therefore he said, "and the hand writes."
+<b>"and everyone who wants to borrow, etc.":</b> And this is [the meaning of] "freewill is given" above - that no person is forced to borrow against his will. 
+<b>"and the collectors":</b> Afflictions and bad occurrences.
+<b>"with his knowledge":</b> There are times when he remembers his debt and says, "You have judged me well."
+<b>"or without his knowledge":</b> There are times when he forgot and cries out against the judgement of the Omnipresent, may He be blessed.
+<b>"and they have that upon which to rely":</b> [They rely] upon the ledger and upon the shopkeeper who is trustworthy about his ledger. So [too] these afflictions rely upon the deeds of man that are remembered in front of the Omnipresent, may He be blessed, even though they are forgotten from man.
+<b>"and the judgement is true judgement":</b> As the Holy One, blessed be He, does not deal despotically with His creatures." (Avodah Zarah 3a)
+<b>"and everything is prepared for the feast":</b> Both the righteous and the wicked have a portion in the world to come, after their debt has been collected from them. 
+
+Mishnah 17
+
+<b>"If there is no Torah, etc.":</b> [then] his give and take is not well with the creatures.
+<b>"if there is no worldly occupation, etc.":</b> in the end, his Torah will be forgotten from him. 
+<b>"if there is no knowledge, etc.":</b> Knowledge is the finding of the reason for a thing and understanding is to figure out one thing from [another] thing, but without seeing its reason. And if there is no knowledge to give the reason for a thing, there is no understanding, since if he does not know the reason of a thing, it is as if he doesn't know it. But nevertheless, understanding is first, hence "if there is no understanding, there is no knowledge."
+<b>"If there is no flour, there is no Torah":</b> How will one who does not have what to eat, inolve himself in Torah [study]?
+<b>"if there is no Torah, there is no flour":</b> Of what good to him is the flour that is in his hand; since he does not have Torah, it would have been better for him that he did not have flour and that would have died from starvation. 
+
+Mishnah 18
+
+<b>"<i>Kinin</i>:"</b> Bird offerings are called <i>Kinin</i>, which is a term related to <i>kan tsippor</i> (bird's nest). And it has strict laws, for example, if obligatory and voluntary offerings get mixed; or an <i>olah</i> which is performed higher [on the altar] and a <i>chatat</i>, which is performed lower.
+<b>"and the beginnings of <i>Niddah</i> (menstruation)":</b> The laws of a menstruant who has lost her cycle and needs to guard [for the possibility of bleeding] until she goes back to the beginning [of a new cycle]. And sometimes, she is required to immerse ninety-five [times], according to the [opinion] that holds immersion at its proper time is a commandment.
+<b>"these are the body of the laws (<i>halakhot</i>)":</b> The essence of the Oral Law, for which one receives reward.
+<b>"Astronomical calculations":</b> The matter of the movement of constellations. 
+<b>"and Gematria [numerical calculations]":</b> The calculation of the [numerical value of the] letters.
+ <b>"condiments to wisdom":</b> Just like the condiments, that [people] are accustomed to eat at the end of the meal for dessert in the manner of a treat, honor their owners in the eyes of the creatures; so [too] do these wisdoms.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>Ben Zoma:</b> Since he did not have length of days and was not ordained to be called, 'Rabbi,' they would call him according to his father's name. And so [too] Ben Azzai. And both of their names were Shimon.
+<b>"Who is the wise one":</b> This is what it is saying: Who is wise, who is fitting to be lauded by his wisdom?
+<b>"He who learns from all men":</b> And even though [that person that he learns from] is lesser than he. As since he is not concerned about his honor and learns from the lesser ones, [it shows] that his wisdom is for the sake of Heaven and not to boast and revel in.
+<b>"as it says, 'I have acquired understanding from all my teachers'":</b> And the end of the verse is, "since your testimonies are my conversation" - which means to say, "I would learn Torah from all my teachers, and even from those that are lesser than I, and I would not be concerned about my honor; as all of my intentions were for Heaven alone." And so [too], "who is the mighty one," [means] who is fitting to be lauded by his might? "He who conquers his impulse." 
+<b>"as it says, 'slowness to anger is better than a mighty person' (but it can also be read as, 'good is slowness to anger from might')":</b> Thus is the explanation of the verse: Good is slowness to anger that comes from the angle of the might [involved in] conquering the impulse, and not from the angle of [having] a soft nature." And so [too, the rest of the verse, "and one who governs his passion than the conqueror of a city" which can also be read as, "and one who governs his passion from the conqueror of a city," is to be understood as "good] is the conquering of the spirit when it comes from the conqueror of a city; [meaning] from a king, when after he conquers a city and the people rebelling against him come to his hand, he governs his passions and does not kill them." 
+<b>"Who is the rich one":</b> who is fitting to be lauded by his riches? "He who is happy with his lot." 
+<b>"Who is honored":</b> Because [of the fact] that one who merits to have these three things that are mentioned above - which are wisdom, might and riches - is automatically honored in the eyes of God and man, even if the [people] do not [fully] honor him on their account; hence the teacher appended [the following] to this and said, "Someone who has these traits and is honored automatically, what can he do to be [properly] honored by others? He should honor others."
+<b>"'For, those who honor Me, I will honor'":</b> And the matter is an a fortiori argument (<i>kal ve'chomer</i>): Just like the Holy One, blessed be He - who is the King of honor and everything that He created in His world, He created for His honor - honors those who honor Him; all the more so should flesh and blood [do so].
+<b>"'and those who despise Me will be held in little esteem'":</b>  We learn [from here] the humility of the Holy One, blessed be He: He did not say, "and those who despise Me I will curse," but rather "will be held in little esteem" - automatically. And with the honor of the righteous ones He was more exacting, as it says (Genesis 12), "and those that curse you, I will malign." 
+
+Mishnah 2
+
+<b>"Since one commandment leads to another commandment":</b> That is the way of the world, that one who does one commandment finds it easier to do others; and one who starts to do sins will find it difficult to separate from them. And also, <b>"since the reward for a commandment is [another] commandment;"</b> [meaning it] is from the Heavens that the one who does one commandment is helped and another commandment is placed in front of him to [also] do, in order to give him the reward for both of them. And so too, <b>"the reward of a sin, etc."</b> Another explanation: <b>"since the reward for a commandment is [another] commandment;"</b> Since all that a person is rewarded and derives enjoyment while doing a commandment is itself considered a commandment for him. And [so] he gets reward for the commandment that he did and for the enjoyment and benefit that he experienced in doing it. 
+<b>"and the reward for one sin is another sin":</b> And the reward and benefit that one derives from doing a sin is considered like a sin itself for him. And [so] he is [punished] for the sin that he committed and for the reward and benefit that he received by doing it.
+
+Mishnah 3
+
+<b>"Do not disparage anyone":</b> by saying, "What can x do to harm me."
+<b>"and do not shun any thing":</b> [One should] make distance from anything that one should be concerned about. [And] do not say, "It will stay far and there is no reason to worry about it." 
+
+Mishnah 4
+
+<b>"Be very, very humble in spirit":</b> Even though the middle path is praiseworthy with other character traits, it is not like this concerning the trait of pride. Rather one should lean to the other extreme of lowliness of spirit - as pride is extremely disgusting. And also since most people stumble in it and people do not separate themselves from it, therefore one has to make an extra distancing. 
+
+Mishnah 5
+
+<b>"One who studies Torah in order to teach will be given the opportunity both to study and to teach":</b> is the textual variant that we have. And this is its explanation: one who studies in order to always be involved in Torah study and does not have in mind to do kindness with the creations - like Rabbah (Rosh Hashanah 18a), who was involved in Torah study and was not involved with doing kindness - even though he needs to be involved in doing kindness, nonetheless he is afforded [the time] to teach and to learn and [so] his plan will be fulfilled. <b>"But the one who studies in order to observe"</b> who wants to be involved in Torah study and to also be doing kindness - like Abbaye (Ibid.) who was involved in Torah study and in doing kindness - is afforded [the time] to fulfill his plan and he will merit <b>"to study, to teach, to observe, and to practice."</b> And there are some commentaries that [understand], "One who studies in order to teach," [to mean] in order to be called Rabbi, and they have the textual variant, "he is not given the opportunity to study and teach." But in most books, I have found the first variant, and it is the main one.
+<b>"Do not make [the Torah] into a crown with which to aggrandize yourself":</b> such that you should not say, "I will study so that I will be called, 'my Rabbi' and they will have me placed at the head," but rather learn out of love and in the end the honor will come.  
+<b>"and don't use it as a spade with which to dig":</b> And do not study Torah in order to make from it a craft from which to earn a living, like a spade to dig with. As one that does this misappropriates the sanctity of the Torah and is liable for the death penalty from the Heavens, like one who derives [tangible] benefit form holy things (<i>hekdesh</i>). And teachers of small children receive payment for watching the children so that they will not err and cause damage; and payment for breaking up the cantillation, as a [Torah] teacher is not responsible to exert himself and to teach the students the breaking up of cantillation. But payment for teaching is forbidden to take, as it is written, (Deuteronomy 4:14), "And I did the Lord command at that time to teach you the statutes and the judgments, like the Lord, my God commanded me" - just like I [was taught] for free, so too are you [to be taught] for free. And so [too] is a judge forbidden to take payment for his legal decisions, but rather only for [not doing something else at that time] -  [for] something that it is clear how much he would lose from the cessation of his work in order to hear the claims of the litigants, and [this is] only if he takes from both of them equally. But if he takes more than this, his decisions are nullified. And that which the Torah permitted the Torah scholar to derive [tangible] benefit from the words of Torah is that he may sell his merchandise in the marketplace before any [other] man, and also that he should be exempt from all taxes, yokes and property assessments. And the public is obligated to even give the poll tax for him. And even if he is wealthy and has much money, he is able to legally request that they exempt him. And if a Torah scholar is sick and suffering from afflictions and people bring many large portions for him on account of the honor of the Torah, he is [obligated] to accept, since it is impossible for him to earn a livelihood in another way. And so [too] a Torah scholar who the [community] appoints upon itself [as an] officer or the head of the group and he involves himself in the needs of the [community], it is permissible for him to  take a reward from them; and even much more payment then he needs for his livelihood, so that his foods should be healthy. And through this, he will be great and feared and awesome in their eyes, as we find with the high priest, about whom it is written, "high (great) from his brothers" - and the sages expounded (Yoma 18a), "They should make him great from his brothers, such that his brothers, the priests, should make him wealthy from their [assets]. And the early sages who would abstain from this [were doing so out of piety] but not according to the [letter of the] law.
+
+Mishnah 6
+
+<b>"Anyone who honors the Torah":</b> There is no greater honor of the Torah than the one who expounds on all the missing letters and extra letters in the Torah, and gives a reason for each and every embellishment on [its letters]; to say that there is nothing purposeless in it. And also (another explanation) is, the one who honors a Torah scroll and honors those that study the Torah and those occupied with it - all of these are included in "one who honors the Torah."  
+
+Mishnah 7
+
+<b>"One who withholds himself from judging":</b> in a place that there is someone greater than he. And also (another explanation is) [that] he tells the litigants that they should compromise.
+ <b>"removes from himself enmity":</b> Since one who leaves a court guilty hates the judge, as he says in his heart, "He did not [properly] look for my innocence."
+<b>"theft":</b> Lest he declared the innocent guilty, and it comes out that theft came about through him.
+<b>"and a false (literally, vain) oath":</b> Lest he obligate someone who is not obligated to take an oath [to do so, such] that it comes out that he brings him to a vain oath. And also (another explanation is) that the teacher [of the mishnah] is calling a false oath, a vain oath; for example, one who says, "I did not borrow," and he borrowed, as at the time of the oath, it came out of his mouth in vain.
+<b>"One who is nonchalant:"</b> without research and without deliberation.
+
+Mishnah 8
+
+<b>"Don't be a lone judge":</b> Even though an expert may judge alone, it is from the way of piety that even an expert should not judge alone. [And that is] only when the litigants have not accepted him upon themselves as a judge; but if they accepted him upon themselves, he can judge alone even in the way of piety.
+<b>"for there is no lone judge aside from the One [God]":</b> The Holy One, blessed be He, who is alone (unique) in His world.
+<b>"And don't say":</b> to your colleagues that disagree with him, "Accept my opinion, since I am an expert and I could have judged without your association."
+<b>"for they are permitted and not you":</b> Given that you have joined them to you, it is fitting that he should decide according to the majority.  
+
+Mishnah 9
+
+<b>"One who implements the Torah in poverty":</b> who is pressed for food and abstains from his work to be involved in Torah [studies].
+<b>"One that disregards the Torah in wealth":</b> Due to abundance of his [assets], he needs to put his attention sometimes to this, sometimes to that, and [so] has no free time to be involved in Torah [studies].
+
+Mishnah 10
+
+<b>"Minimize business":</b> Minimize occupation with your merchandise and your craft, and let your main occupation be in Torah [study]. 
+<b>"Be humble of spirit before everyone":</b> to learn even from someone lesser than you in wisdom.
+<b>"many reasons for neglecting it (<i>batelim</i>) will be presented to you":</b> that will assist to have you neglect it. Another explanation [which understands the word, <i>batelim</i>, as idle ones]: There are several idle ones in the world, which are the evildoers and bad animals which are idle ones; and through them, the Holy One, blessed be He, will bring punishments to you.
+<b>"And if you labor in Torah":</b> He, Himself will pay your reward, and not through an agent. And in this, the measure of good is greater than the measure of punishment. 
+
+Mishnah 11
+
+<b>"Defender":</b> A good interceding angel.
+<b>"prosecutor (<i>katigor</i>)":</b> A bad interceder. And the expression <i>katigor</i> is [from] <i>koreh tagar</i> (one who calls out complaints). And the explanation of <i>sanigor</i>, which is the opposite of <i>katigor</i>, is <i>soneh tagar</i> (one who hates complaints).
+
+Mishnah 12
+
+<b>"Let the honor of your student be dear to you as your own":</b> As so do we find with Moshe, who said to Yehoshua, his student (Exodus 17:9), "choose for us men" - he made him equal to him.
+<b>"and the honor of your fellow like the reverence of your teacher":</b> As Aharon said to Moshe (Numbers 12:11), "my apologies to my master" - his brother was older than him in years and he [still] called him, "my master." 
+<b>"and the reverence of your teacher like the reverence of Heaven":</b> As it is written (Numbers 11:28), "my master Moshe, destroy them" - destroy them from the world. [He meant by this to say,] "Since they rebelled against you, it is as if they rebelled against the Holy One, blessed be He and they are liable for destruction."
+
+Mishnah 13
+
+<b>"Be careful in study":</b> such that your study should be exact and according to the law.
+<b>"for an error in study is considered an intentional transgression":</b> If you err in a legal decision from your not being exact in your study, and you come to permit the forbidden; the Holy One, blessed be He, considers it for you as if you had done it intentionally. 
+ <b>"There are three crowns:"</b> that are written in the Torah, that the Torah obligates to treat with honor.
+<b>"the crown of Torah":</b> About it is written (Leviticus 19:32), "and you shall respect the face of the elder (<i>zaken</i>)" - the one who has acquired wisdom  (the first letters of these words, <i>zeh [she]kanah chochmah</i>, spell out <i>zaken</i>).
+<b>"the crown of priesthood":</b> About it is written (Leviticus 21:8), "And you shall sanctify him" - he shall be holy to you.
+<b>"and the crown of the monarchy":</b> About it is written (Deuteronomy 17:15), "Surely place upon yourself a king" - that his fear should be upon you.
+<b>"but the crown of a good name":</b> Whoever has in his hand good deeds and a good reputation because of his deeds - we have not found a crown for him in the Torah such that one is obligated to honor [its bearer]. But it <b>rides on top of them all,</b> as all three of the crowns require it. Since if he is a Torah scholar and his reputation is hateful, it is permissible to disgrace him. And if he is the high priest, we say in Yoma 71b, "Let the children of the nations come in peace who are doing the deeds of Aharon and let not the sons of Aharon come in peace who are not doing the acts of Aharon. And if he is a king, it is written (Exodus 22:27), "and a prince among your people you shall not curse" - when he does the actions of your people.
+
+Mishnah 14
+
+<b>"Exile yourself to a place of Torah":</b> if there are no Torah scholars in your place.
+<b>"and do not say that it will follow after you":</b> Torah scholars will come here. 
+<b>"that your colleagues will make it yours":</b> And do not rely upon your colleagues when they return from the house of the teacher that they will make it yours, such that you will learn from them what they learned from the teacher. But rather, exile yourself - you yourself - to the place of the teacher, since learning from the mouth of the student is not the same as learning from the mouth of the teacher. Another explanation: "as your colleagues will make it yours" - Why do I say to you, "Exile yourself to a place of Torah?" Because "your colleagues will make it yours;" as even if you are sharp and extremely analytical, the Torah will only be yours through your colleagues with whom you give and take. And that is [the reason] that it ends, <b>"Do not rely on your understanding."</b>
+
+Mishnah 15
+
+<b>"We do not have in our hands":</b> Like (Yevamot 105a), "it was not in his hand;" meaning to say this matter is not known to us, why the way of the wicked is successful and for what reason the righteous are suffering with afflictions. Another explanation: During the time of the exile, we do not have any of the tranquility and quiet that the Holy One, blessed be He, is accustomed to give to the wicked in order to drive them out of the world to come; and not even any of the afflictions that are designated for the righteous, which are the 'afflictions of love,' which do not entail the squandering of Torah [study]. This is to say, we have left the category of the wicked, as we do not have the tranquility that the wicked have; but we have not reached the category of the righteous, as our afflictions are not ['afflictions] of love,' like the afflictions of the righteous.  
+<b>"Be the first to greet every person":</b> and even to a gentile in the marketplace.
+<b>"and be a tail to lions":</b> [meaning] to those greater than you.
+<b>"and do not be a head to foxes":</b> [meaning] to those lesser than you.
+
+Mishnah 16
+
+<b>"Hallway (<i>prozdor</i>)":</b> A gatehouse. The [Aramaic] translation of chamber is <i>prozdora</i>.
+<b>"drawing room":</b> The place where the king sits. So [too], you should fix yourself in this world so that you will merit the world to come. 
+
+Mishnah 17
+
+<b>"Better is one hour of repentance":</b> [meaning] for the sake of repentance and good deeds.
+<b>"than all the time in the world to come":</b> Because at that time, repentance and good deeds do not benefit a person, as the world to come is only for the receiving of reward for that which he observed in this world.
+
+Mishnah 18
+
+<b>"Do not try to assuage the anger of your friend at the time of his anger":</b> As it is written (Exodus 33:14), "My presence (literally, face) will go and I will give you to rest" - said the Holy One, blessed be He, to Moshe, "Wait until My face of anger passes" (Berakhot 7a).
+<b>"do not console him at the time when his deceased lies before him":</b> As at the time of the [Temple's] destruction - as if it were possible - the Holy One, blessed be He, was mourning. [When] the ministering angels tried to console Him, the holy spirit answered them, "Do not rush to console Me."
+<b>"do not question him at the time of his vow":</b> to find an opening (loophole) to annul his vow. Because then, on each and every opening that you find for him, he will say, "I made the vow with that in mind [meaning that he wanted the vow to be operative in spite of the loophole]" - and then you will no longer be able to find him an opening. And we have found that when the Holy One, blessed be He, swore to Moshe that he should not enter the Land, he did not plead immediately, but rather waited and afterwards began to plead.
+ <b>"at the time of his humiliation":</b> when he is humiliated by sin, as he is embarrassed from everyone. And so [too] do you find that when Adam sinned, the Holy One, blessed be He, did not reveal Himself to them until they made loincloths, as it is written (Genesis 3:7), "and they made for themselves loincloths," and afterwards, "and they heard the voice of the Lord God."
+
+Mishnah 19
+
+<b>"'When your enemy falls, do not be happy'":</b> It is a verse in Proverbs, but Shmuel the Younger was accustomed to rebuking people with this attribute.
+<b>"'Lest God see and it be bad in His eyes'":</b> that you have made Him in your heart as if He is your agent to fulfill your desire. 
+<b>"'and He turn from him [the enemy] His anger'":</b> Since it did not write, "and He return (<i>veshav</i>) but rather, and He turn (<i>veheshiv</i>), it is implied that He removes it from your enemy and turns it upon you.
+
+Mishnah 20
+
+<b>"On new parchment":</b> [upon which the writing] lasts. So [too], the memorized teaching of youth is not forgotten. 
+<b>"unripe grapes":</b> which have not completely ripened and [so] set the teeth on edge. So [too], the wisdom of the child is not completely ripened and [so] his words are not accepted and don't sit well with the heart.
+ <b>"wine from its press":</b> in which sediment is mixed in. So [too], the wisdom of the child has a mixture of questions in it.
+<b>Rebbi says, "Do not look at the jug":</b> Rebbi disagrees with Rabbi Yose bar Yehuda and said that just like there is a new jug full of old wine, so [too] there is a child whose reasoning is like the reasoning of the elders and there are elders who are lower in their level of wisdom than children.
+
+Mishnah 21
+
+<b>"And lust":</b> One who wants to fill his lust by eating and drinking and sexual intercourse and similar things.
+ <b>"and honor":</b> That people should honor him.
+
+Mishnah 22
+
+<b>"Those that are born will die":</b> Whoever is already born, he will die in the future.
+<b>"and those that are dead":</b> will live [again] in the future and stand [trial] at the day of judgement, these to [receive] eternal life and those to [receive] disgrace and eternal shame.
+<b>"and the living to judge":</b> They are standing to be judged on the day of judgement. 
+<b>"[It is necessary] to know":</b> from others.
+<b>"to make known":</b> to others.
+<b>"and to become conscious":</b> to understand on his own.
+<b>"He is the Maker":</b> As the whole world is in His hand like clay in the hand of the [craftsman]. And what is the reason? Because <b> "He is the Creator"</b> that created the whole world ex nihilo. Therefore He can do with it according to His will.
+<b>"He is the Understander, He is the Judge":</b> Since he understands all of their deeds, He brings them to judgment in front of Him.
+<b>"He is the Litigant":</b> as he prosecutes the sinners.
+<b>"and He is destined to judge:"</b> in the world to come. 
+<b>"no respect of persons, no taking of bribes":</b> as he does not have respect of persons, even for the completely righteous; that he should not punish him for the light sin that came to his hand. And he does not take the bribe of [the fulfillment of] a commandment for the sin, but rather gives the  reward for the commandment and the punishment for the sin. So explained Rambam.
+<b>"And know that everything is according to the reckoning":</b> All the small amounts join together to a large sum. So when light sins are numerous, they add up to a large sum. 
+<b>"because against your will you were created":</b> As the soul does not want to exit from [behind] the curtain - the holy place where the souls repose - and to enter the innards of a woman in an impure place. And an angel comes and brings it out against its will and places it in the innards of the woman.
+<b>"and against your will you were born":</b> At the time of birth, [the baby] does not want to go out and the angel brings it out against its will.
+<b>"and against your will you live":</b> There is [the case of] a man who is suffering with afflictions and wants to die but cannot.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>With ten utterances:</b> Nine [times in the creation story does it state] "and He said"; and "In the beginning" is also an utterance, as it is written (Psalms 33:6), "With the word of the Lord were the heavens made."
+<b>who destroy the world:</b> Since 'anyone that destroys one soul of Israel is as if they destroyed an entire world,' and [since] the wicked destroy their souls because of their sins, it is as if they destroy the world. So have I found. And it appears to me that they literally destroy the world, as they tip the scales of the whole world towards guilt, and it comes out that the world is destroyed on their account.
+<b>that was created with ten utterances:</b> And one who destroys work that was done in one day is not similar to one who destroys work that was done in many days.
+
+Mishnah 2
+
+<b>To demonstrate the great extent of [God's] patience:</b> You too should not be surprised that he has been patient with the nations of the world all of these years that they are subjugating His childeren, since He was more patient with the generations from Adam to Noah. And afterwards, they were washed away [with the flood].
+<b>and received the reward of them all:</b> He did good deeds corresponding to what was fitting for all of them to do, hence they were all saved in his merit. And just like he took upon himself the yoke of the commandments in this world corresponding to all of them, so did receive reward in the world to come corresponding to all of them. As each person has two portions, one in the Garden of Eden and one in <i>gehinnom</i> - if he merits, he takes his portion and the portion of his fellow in the Garden of Eden; if he is guilty, he takes his portion and the portion of his fellow in <i>gehinnom</i>. (Chagigah 15b)
+
+Mishnah 3
+
+<b>Ten tests:</b> One - Ur Kasdim, when Nimrod cast him into the fiery furnace; the second - "'Go out from your land'" (Genesis 12:1); the third - "and there was a famine" (Genesis 12:10); the fourth - "and the woman was taken to the house of Pharaoh" (Genesis 12:15); the fifth - the war of the kings; the sixth - the stand between the pieces, where he was shown the subjugation of [his descendants by] the nations; the seventh - the circumcision; the eighth - "and Avimelekh sent... and he took Sarah" (Genesis 20:2); the ninth - "'Expel this maidservant and her son'" (Genesis 21:10); the tenth - the binding [of Isaac]. 
+
+Mishnah 4
+
+<b>Ten miracles were performed for our ancestors in Egypt:</b> as they were spared from the ten plagues. And they were all against the Egyptians and not against Israel.
+<b>And ten [miracles were performed] at the [Reed] Sea:</b> One - "and the water split" (Exodus 14:21); the second - that the sea turned into a type of of tent and Israel went into it, as it is written (Habakuk 3:14), "You have pierced with his rods, the head of his rulers"; the third - that the sea floor became dry without clay and mud, as it is written (Exodus 14:29), "And the children of Israel walked on dry land"; the fourth - that the sea floor, that the Egyptians that chased after Israel trod upon, dampened and became clay and mud, as it is written (Habakuk 3:14), "the clay of great waters"; the fifth - that the water that congealed on the sea floor did not become one piece, but rather [many] small pieces, similar to bricks and building stones arranged one next to the other, as it is written (Psalms 74:13), "You crumbled the sea with Your power," [meaning] that it turned into a type of [surface made up of] crumbs; the sixth - that the water that congealed hardened and became as hard as boulders, as it is written (Psalms 74:13), "you broke the head of the 'sea monsters' upon the waters," and the Egyptians were called sea monsters;  the seventh - that the sea was split into twelve pieces so that each and every tribe could cross by itself in [its own] path, and that is [the meaning] of that which is written (Psalms 136:13), "To tear the Reed Sea into pieces"; the eighth - that the waters congealed [with the appearance  of] sapphire and onyx and glass, so that the tribes would see each other, since the pillar of fire was giving them light, and this is what is stated (Psalms 18:12), "the darkness of the waters, the clouds of the sky," which is to say that the gathering of waters was like clouds of the sky, 'like the essence of the sky in purity'; the ninth - that sweet water would  come out from it, such that they would drink it, and this is what is stated (Exodus 15:8), "flowing"; the tenth - that after they drank what they wanted from it, the remainder would congeal and turn into piles, as it is written (Exodus 15:8), "the waters piled up, they stood up like a flowing stack."
+<b>Ten plagues did the Holy One, blessed be He, bring upon the Egyptians in Egypt:</b> <i>Detsakh</i> (the Hebrew initials of the first three plagues) <i>Adash</i> (the Hebrew initials of the second three plagues), <i>Beachav</i> (the Hebrew initials of the last four plagues).
+<b>and ten [miracles were performed] at the [Reed] Sea:</b> These correspond to the ten downfalls in the Song "And God Saved" (Exodus 14:30 - 15:19): "He threw into the sea"; "He cast into the sea"; "they drowned in the Reed Sea"; "The depths covered them"; "they descended into the depths"; "You crushed the enemy"; "You destroyed your enemy"; "it consumed them like straw"; " they sank like lead" - behold ten falls. And "the earth swallowed them" is not in the calculation of the downfalls, as this is to their benefit - that they merited a burial.
+<b>[With] ten trials did our ancestors test the Holy One, blessed be He, in the Wilderness:</b> Two at the sea - one in going down, where it states (Exodus 14:11), "'Are there no graves in Egypt,'" and one in coming up (Exodus 15:23-24), "And they came to Marah... And they complained"; one at Refidim (Exodus 17:2), "And the people argued with Moshe"; two with the manna - [Moshe said] "do not go out" and they went out, and (Exodus 16:19-20) "no man should leave over from it... and they left over"; two with the quail - with the first [incident of quail] (Exodus 16:3), "'about our sitting over the pot of meat,'" with the second [incident of] quail (Numbers 11:4), "And the mixed multitude that was within them"; one with the [golden] calf; one with the grumblers (Numbers 11:1); and with the spies, and that is the tenth - there it states (Numbers 14:22), "and they have tried Me these ten times and they did not listen to My voice."
+
+Mishnah 5
+
+<b>A High Priest did not have an accidental emission:</b> Since this is an impurity that comes out from his body, this thing was more disgraceful and ugly than other impurities.
+<b>and rain did not extinguish the fire of the wood pile:</b> and even though the altar was in an exposed place.
+<b>and the wind did not overpower the pillar of smoke:</b> that it should not asecnd and go up [vertically].
+<b>and there was not found a disqualification in the omer or in the two breads or in the showbreads:</b> As if a disqualification was found in [the omer offerings] before their commanded [time], it would not have been possible to offer others in their place; as the omer was cut at night and they would not cut a lot. And the two breads were baked on the eve of the holiday, and their baking does not push off [the restrictions of] the holidy [forbidding their baking]. And so [too], the showbreads were baked on the eve of Shabbat.
+<b>crowded (<i>tsefufim</i>):</b> [It is like] the expression, float (<i>tsaf</i>) on the face of the waters. From the large size of the crowd, they would be pushing one man up against his fellow, until their feet were lifted off the ground and they would stand in the air.
+<b>and bow down with [enough] space:</b> At the time of bowing down, a miracle was performed for them and they would bow down with space, [such that] each one was a distance of four <i>amot</i> from his fellow; so that he not hear his friend when [the latter] was confessing and mentioning his sins.
+<b>"The place is too cramped that I should lodge in Jerusalem":</b> is the textual variant that we [follow]. As the Omnipresent would provide for their livelihood and none of them would have to leave from there and say, "My livelihood (is tight) and I cannot live in Jerusalem." And there are books that have written in them, "when I lodge." And it is said about the holiday pilgrims; such that none of them was cramped when he was lodging in Jerusalem because of the tightness of the place - as in (Isaiah 49:20), "The place is tight for me, give me and I will dwell." 
+
+Mishnah 6
+
+<b>At twilight:</b> on the eve of the Shabbat of creation, before the creation was completed.
+<b>The mouth of the earth:</b> to swallow Korach and his congregation.
+<b>and the mouth of the well:</b> The well of Miriam that went with Israel in the wilderness on all of the journeys. And some say, that it opened its mouth and uttered song, as it stated (Numbers 21:17), "rise up, O well; answer it." 
+<b>and the mouth of the donkey:</b> At twilight it was decreed about it that it should speak with Bilaam.
+<b>and the rainbow:</b> as a sign of the covenant that there would not be another flood.
+<b>and the manna:</b> that descended for Israel for forty years in the wilderness.
+<b>and the staff [of Moshe]:</b> with which the signs were preformed. And it was [made] of sapphire.
+<b>and the <i>shamir</i>:</b> It is like a type of worm, the [size of a grain of] barley in its entirety. When they would [place] it on the stones that were marked with ink [to demark what they wanted cut, the stones] would become indented on their own. And with it did they engrave the stones of the vest (<i>ephod</i>) and the breastplate, as it is written about them, "in their fullness."
+<b>the letters:</b> The shape of the letters that were engraved on the tablets;
+<b>the writing:</b> that they could be read from all four sides.
+<b>the tablets:</b> were [made] of sapphire. Their length was six and their width was six and their thickness was three, like a stone whose length, width and thickness are equal and it was split into two. And they were soft and they were quarried from the ball of the sun. 
+<b>also the destructive spirits:</b> These are the <i>shedim</i> (demons). As after the Holy One, blessed be He, created Adam and Chava, he was involved in their creation. And when He created their spirits, He did not suffice to create their bodies before the [Shabbat] day was sanctified (began), and they remained spirits without a body.
+<b>and the ram of Avraham, our father:</b> It was decreed about it at twilight that it would be stuck in the thicket by its horns at the time of the binding [of Yitschak].  
+<b>also the tongs (<i>tsevat</i>), made with tongs:</b> The [Aramaic] translation of (Numbers 4:9) "its tongs" is <i>tsivtaha</i>. The tongs can only be made with other tongs - and [so,] who made the first ones? Perforce they were made by themselves by the hand of Heaven; and they were created at twilight. And this was pushed off in the gemara in the chapter [entitled] Makom she'Nahagu (Pesachim 54a); and they said it is possible that the first tongs were made in a mold, as they cut the copper [for the tongs] with fire and cast it into the mold and it immediately became tongs. 
+
+Mishnah 7
+
+<b>An unformed person (<i>golem</i>):</b> This is an expression as per [its usage in the phrase,] "unformed vessels (<i>golmei kelim</i>)." So [too] is a man who is not finished in his intellect - not in his character traits and not in his wisdom - called unformed (<i>golem</i>).
+<b>does not speak in front of someone who is greater than him in wisdom:</b> As so have we found with Elazar and Itamar, who did not want to speak in front of their father, when Moshe became angry with them; and [instead] Aharon responded.
+<b>and he does not interrupt the words of his fellow:</b> that he not mix him up. As it is written (Numbers 12:6), "'listen to my words,'" [meaning] listen to me until I [have spoken]. All the more so with simple people [is there a concern that it will mix them up].
+<b>and is not impulsive in answering:</b> so that his answer be as is proper. And so was it with Elihu, he said (Job 36:2), "Wait for me a little and I will tell you."
+<b>and he asks to the point and answers as is proper:</b> It is counted as one thing here, and this is its explanation: The student asks to the point, which is to say about the topic with which they are involved, and then the teacher will answer him as is proper. But if the student asks not to the point, he brings the teacher to answer as is not proper. [This is] in the way of what Rabbi Chiya said to Rav (Shabbat 3b), "When Rabbi is in this tractate, do not ask him about another tractate." And so [too] do you find with the people that were impure from [contact with a dead] soul, who saw that Moshe was involved with the laws of Pesach and asked him about that same topic.
+<b>and he speaks to the first [point] first:</b> And so did we find with the Holy One, blessed be He; since Moshe said to Him (Numbers 3:11), "'Who am I that I should go to Pharaoh'" - that is the first - "'and that I should bring out the Children of Israel'" - behold, the second. And the Holy One, blessed be He, answered about the first (Numbers 3:12), "'Since I will be with you'"; and about the second, "'in your bringing the people out from Egypt, you will serve God.'"
+<b>and about that which he has not heard [anything], says, "I have not heard [anything]":</b> If he is deciding a legal case from the analysis of his own mind, he should not say, "So have I heard from my teachers." And we found with the men of Charan (Genesis 29:6) when Jacob asked them, "Is there peace (wellness) with him," they answered him, "there is peace and behold his daughter, Rachel, is coming with the flock"; which is to say, "This we know, but if you ask more, behold Rachel, his daughter, is coming with the flock and she will tell you, as we do not know more than this."
+<b>and he concedes to the truth:</b> And even though he can uphold his words with claims that he [can produce]. And so did we find with Moshe when Aharon pushed him and said to him, "If you have heard [the law] with regards to temporary [sacrifices], you should not be lenient [with it] with regards to permanent sacrifices. "And Moshe heard and it was good in his eyes" (Leviticus 10:20). He conceded to him and he was not embarrassed [so as] to say, "I didn't hear [this]"; but rather [he said,] "I have heard [this] and I had forgotten [it]."
+<b>And their opposites [are the case] with an unformed person:</b> The opposite of these things that are in the wise man are [found] in the unformed person.
+
+Mishnah 8
+
+<b>A famine from drought:</b> [This is when] the rains are few and, from that, the [prices for food go up].
+<b>a famine from tumult:</b> [This is when] they are not able to gather the produce because of the [enemy] troops.
+<b>a famine of annihilation:</b> [This is when] the skies are like iron and the earth is like copper.
+<b>that are not given over to the court [to carry out]:</b> [such] that they did not perform a Torah judgement (<i>din Torah</i>) on them.
+<b>and for [violation of the laws governing] the produce of the Sabbatical year:</b> They are doing business with [this produce] and they are not treating it with the holiness of the Sabbatical year.
+<b>the delay of justice:</b> They know to [which side] the judgement is leaning and they do not decide upon it.
+<b>the perversion of justice:</b> [meaning] to render the guilty innocent and the innocent guilty.
+<b>and because of those who interpret the Torah counter to the accepted law:</b> [meaning] to render the permissible forbidden and the forbidden permissible.
+
+Mishnah 9
+
+<b>False oaths:</b> in vain, that are unneccesary. 
+<b>desecration of God's name:</b> One who commits a sin publicly with a high hand. And also (another explanation is) that people see and learn from his [sinful] actions.
+<b>and because of [the violation] of the resting of the earth:</b> when they plow and plant on the Sabbatical year.
+<b>it is because of [negligence] of the tithe to the poor in the third [year]:</b> As in place of the second tithe that they put aside in other years of the Sabbatical cycle; on the third and the seventh, they put aside the tithe to the poor. 
+<b>the theft of gifts to the poor:</b> The gleanings, the produce that is forgotten, the produce that is in the corner of the field, the fallen grapes and the single strands of grapes.
+
+Mishnah 10
+
+<b>"What is mine is mine, and what is yours is yours":</b> "I do not want to give you benefit, and would you only not benefit me."
+<b> And there are some who say that is the temperament of Sodom:</b> The thing is close to coming to the temperament of Sodom. As since he gets accustomed to this, he will not want to give benefit to his fellow - even with something that benefits his fellow and he does not [lose anything as a result]. And this was the temperament of Sodom. As they were intending to stop sojourners from among them, even though the land was broad-shouldered in front of them and they did not lack anything.
+<b>"what is mine is yours, and what is yours is mine" -- [that's an] <i>am ha'arets</i> (uneducated person, literally the people of the land):</b> who benefits and gives benefit equally, and this is [for] the  [advancement of] the inhabitation of the land. But he doesn't know the verse (Proverbs 15:27) which writes, "and the one hates gifts will live." And this is the [meaning] of the expression, <i>am ha'arets</i>, in every place - that he wants the refinement of the land but he does not have the wisdom to distinguish  [what are] proper refinements.  
+<b>"what is mine is yours, and what is yours is yours":</b> He gives benefit to the creatures from his possessions, but he does not benefit from others.
+<b> a pious person:</b> that goes beyond the [letter of the] law.
+
+Mishnah 11
+
+<b>This is the textual variant that we [follow]: [a person who is] easy to anger and easy to appease -- his gain is canceled by his loss. [A person who is] hard to anger but [also] hard to appease -- his loss is canceled by his gain:</b> A man who get angry quickly about everything - even though he goes back and is quickly appeased - his loss is greater than his reward; as most of his deeds are spoiled, since he is easy to anger about each and every thing. But [if he is] hard to anger - even though he has a bad trait [in] that he is hard to appease - his great reward [in] that he is hard to anger cancels out his small loss [in] that he is hard to appease, and most of his deeds are refined. And some [follow] the variant [that has] the opposite, and [the first] variant seems more like the main [one].
+
+Mishnah 12
+
+<b>Quick to understand and quick to forget -- his gain is canceled by his loss:</b> As since he forgets what he learns, what benefit is there in that which he is quick to understand? It comes out that his loss is greater than his gain.
+<b>[A student who is] slow to understand and slow to forget -- his loss is canceled by his gain:</b> As the good trait in him exceeds the negative trait; since that which he understands after the difficulty, he remembers and does not forget. And what comes out from it (the practical difference) is that if we have two students in front of us and we only have enough sustenance to [support] one of them, we prioritize the one that is slow to forget.
+<b>that is a bad portion:</b> It would not be relevant to learn here, "pious" or "evil," as this is not something that is dependent upon the choice of a person, but rather is a disadvantage that was in him from the beginning of his creation.
+
+Mishnah 13
+
+<b>There are four temperaments among givers of charity:</b> meaning to say in the giving of charity, and not literally among givers of charity. As behold, there is among them the one who does not give. And so [too] in the adjacent [mishnah], "among those who attend the House of Study," is in the going to the House of Study.
+<b>he has an evil eye with respect to others:</b> As it is known that [giving] charity makes one wealthy and he does not want others to get wealthy. Another explanation: There [exists] one who is concerned about the money of his relatives more than about his own money. And even though he gives, he does not want his relatives to give, so that they not lose their money. And [this explanation makes] "he has an evil eye with respect to others" similar to "he has an evil eye with respect to himself" at the end [of this part of the mishnah].  
+
+Mishnah 14
+
+<b>[One who] goes but does not do:</b> He goes to the House of Study to listen but he does not review and study and does not understand.
+<b>[One who] does but does not go:</b> He studies and reviews in the House of Study which is in his [own] home.
+
+Mishnah 15
+
+<b>Among those who sit before the sages:</b> Earlier with the "four temperaments among students," it was speaking about the topic of memory and forgetting. And now it is speaking about the topic of proper analysis and separating a thing that is right from that which is not right.
+<b>the sponge:</b> It absorbs the water, whether it is muddy or clear. So [too], there is one whose heart is broad and he receives everything that he hears [but] does not have the ability to separate the truth from the falsehood.
+<b>the funnel:</b> A vessel that is put at the opening of a barrel or at the opening of a pouch when one wants to fill it with wine or oil.
+<b>because it lets in at [one end] and lets out at [the other]:</b> So [too], there is one who receives everything that he learns; [but] in the way that he  absorbs it, so does he [relinquish] it. 
+<b>The strainer:</b> He lets out all that he has heard in the House of Study and collects a wasteful matter.
+<b>The sieve:</b> After we take out the bran and the bruised grain from the ground flour, the  [inferior powdery] flour is left with the coarse fine flour, and [the latter] is the [more] important one; we pass it through a very fine sieve. And all of the [powdery] flour - which is like white dust - falls from it, and the coarse important flour remains. And so would they do with grain offerings. So [too], there is one who has the ability to separate and to cleanse his teachings and take the truth from the false and wasteful.
+
+Mishnah 16
+
+<b>Any love that is dependent on something transient:</b> that does not last. When the thing that was the cause for that love perishes, the love will also perish. But any love that is not dependent on something transient, but rather on something lasting - for example, the love of the righteous men and the sages - never perishes. In the same way that the thing which is the cause of that love does not perish, so [too] does the love not perish.
+<b>the love of Amnon and Tamar:</b> [which was] because of her beauty.
+<b>the love of David and Jonathan:</b> [which was] to fulfill the will of their Maker. As Jonathan said to David, "You will be the king over Israel and I will be your second."
+
+Mishnah 17
+
+<b>Every argument that is for [the sake of] heaven's name, it is destined (literally, its end is) to endure:</b> That is to say that the [parties to] the argument are destined to endure and not perish, as with the argument between Hillel and Shammai, [whereby] neither the students of the School of Hillel nor the students of the School of Shammai perished. But Korach and his congregation perished. And I heard the explanation of “its end” is its purpose that is sought from its subject. And [with] the argument which is for the sake of Heaven, the purpose and aim that is sought from that argument is to arrive at the truth, and this endures; like that which they said, "From a dispute the truth will be clarified," and as it became elucidated from the argument between Hillel and Shammai - that the law was like the school of Hillel. And [with] argument which is not for the sake of Heaven, its desired purpose is to achieve power and the love of contention, and its end will not endure; as we found in the argument of Korach and his congregation - that their aim and ultimate intent was to achieve honor and power, and the opposite was [achieved]. 
+
+Mishnah 18
+
+<b>Sin does not result from him:</b> So that he will not be in <i>gehinnom</i> and his students in the Garden of Eden.
+<b>is not given enough [time] to repent:</b> So that he not be in the Garden of Eden and his students in <i>gehinnom</i>.
+<b>and brought merit to the many:</b> since he taught Torah to all of Israel.
+<b>"He fulfilled the righteousness of God and His statutes with Israel":</b> [Meaning] and His statutes that are with Israel, as if he had [also] done them. 
+<b>who sinned and caused the many to sin:</b> From that which it did not state, "for the sins of Jeroboam and Israel"; we understand from it that all was dependent upon Jeroboam  
+
+Mishnah 19
+
+<b>From the students of Abraham, our father:</b> He has learned from him and walks in his ways.
+<b>a good eye:</b> He is satisfied with that which he has and does not covet the money of others. As so did we find with Abraham, who said to the king of Sodom (Genesis 14:23), "'That not from a thread to a shoe strap and that I will not take from all that is yours.'"
+<b>a humble spirit:</b> Extra humility. And so did we find Abraham say (Genesis 18:27), "'and I am dust and ashes.'"  
+<b>and a small appetite:</b> Cautiousness and separation from the desires. And we found this in Abraham, as it is written (Genesis 12:11), "'behold now I know that you are a woman of beautiful appearance'" - that until now, he did not recognize [this] from [his] extensive modesty. And with Bilaam, we find an evil eye, as he knew that it was bad in the eyes of the Omnipresent that he should go to Balak, and he went [regardless] in order to take payment, as it is written (Numbers 22:18), "'if Balak give me the fill of his house [with] silver and gold.'"
+<b>a haughty spirit:</b> since he said (Numbers 24:16), "'Speaks the one who hears the utterances of God and knows the thought of the Most High.'" 
+<b>and a broad appetite:</b> As if he did not have great desire, he would not have counseled to release the daughters of Moav to promiscuity. And the sages said (Sanhedrin 105a), Bilaam had sexual intercourse with his donkey.
+<b>"There is what for those that love Me to inherit":</b> Abraham is called a lover [of God], as it is written (Isaiah 41:8), "the seed of Abraham, who loves me." "There is" - in the world to come; "and their treasuries will I fill" - in this world.
+<b>"people of blood":</b> Bilaam is called a man of blood, as he brought down twenty four thousand [men] of Israel with his counsel.
+
+Mishnah 20
+
+<b>"Be brazen like the leopard":</b> This leopard is born from a wild boar and a lioness. As when it is the season for lions to be in heat, the lioness inserts its head into the brush of the forest and moans and summons the male, but [sometimes] the boar hears its voice and copulates [with] it and a leopard comes out from [the combination of] the two of them. And because it a bastard, it is brazen-faced, even though it does not have so much courage. You too, be brazen and do not be ashamed to ask your teacher what you did not understand, like that which we have learned, "one that is ashamed will not learn."
+<b>"light like the eagle":</b> to pursue after your studies. And you will not get exhausted, as it is written (Isaiah 40:31), "they shall raise wings like eagles, they will run and not be exhausted."
+<b>"swift like the deer":</b> to run towards the commandments.
+<b>"and mighty like the lion":</b> to conquer your impulse from [the doing of] sins.
+<b>"brazen-faced":</b> Since brazenness is noticeable in the face, as it is written (Proverbs 21:29), "The brazenness of an evil man is in his face": therefore he is called brazen-faced. 
+<b>"that Your city be rebuilt, speedily and in our days":</b> Meaning to say, in the same way that You have graced us with this trait - since it is a sign [of people being] of the seed of Abraham that they are [easily] ashamed, merciful and doers of acts of loving-kindness (Yevamot 79a) - so may it be Your will that Your city be rebuilt, etc. 
+
+Mishnah 21
+
+<b>"Five years [is the age] for [the study of] Scripture":</b> We learn it from <i>orlah</i> (the prohibition to eat fruit from a new tree), as it is written (Leviticus 19:23-25), "three years will they be <i>orlah</i>, etc. And in the fourth year all of its fruit will be holy praises" - that his father should teach him the shape of the letters and recognition of the vowels [in the child's fourth year]. "And in the fifth year you shall eat its fruit; [so that] you will add to your produce" - from here and onward, stuff him like an ox. 
+<b>"Ten [is the age] for [the study of] Mishnah":</b> As he studies Scripture five years, and Mishnah for five years, and Talmud for five years, as the Master said (Chullin 24a), "Any student who has not seen a positive sign in his study for five years will not see one further [than that]" - as it is written (Numbers 8:24), "This is [the rule] among the Levites; from twenty-five years and above, he should come to be of the service," that he should come to learn the laws of the service for five years and at thirty, he should serve. 
+<b>"Thirteen [is the age] for [observing] commandments":</b> As is written (Numbers 5:6), "a man or a women who have done from all of the sins of man." And regarding Shekhem, it is written (Genesis 34:25), "and the two sons of Yaakov, Shimon and Levi, took - each man - his sword." And at that time, Levi was thirteen years old, and [still, the verse] calls him a man.
+<b>"Eighteen [is the age] for the [wedding] canopy":</b> [The word,] man is written nineteen times in Parshat Bereshit (the beginning of Genesis) from, "And God said, 'let us make man'"  (Genesis 1:26), until "And the Lord God built the side"  (Genesis 2:22, when Eve was created). One [use of the word, man] is for itself [such that] eighteen remain to be expounded [in this way].
+<b>"Twenty [is the age] for pursuit":</b> of his sustenance. After he has studied Scripture, Mishnah and Talmud, and married a woman and produced children, he must seek out sustenance. A different explanation: Twenty [is the age] of his being pursued from the Heavens and to punish him for his deeds; as the court Above does not punish [someone] less than twenty years old. 
+<b>"Thirty [is the age] for [full] strength":</b> As the Levites would put up and take down the Tabernacle and load the carts and carry on their shoulders from [the age] of thirty and above.
+<b>"Forty [is the age] for understanding":</b> Since after forty years that Israel was in the wilderness, Moshe said to them (Deuteronomy 29:3), "'And the Lord did not give you a heart to know and eyes to see and ears to hear until this day.'"
+<b>"Fifty [is the age] for [giving] counsel":</b> As it is stated with the Levites (Numbers 8:25), "And from fifty years, he shall return from service and not serve more; and serve his brothers, etc." - and what is the service? That he give them counsel. 
+<b>"Sixty [is the age] for mature age":</b> As is written (Job 5:26), "You will come in your old age (<i>bekhelach</i>) to the grave." The numerical equivalent of [the letters in] <i>bekhelach</i> is sixty.
+<b>"Seventy [is the age] for a hoary head:"</b> As is written about David (I Chronicles 29:28), "And he died with a good hoary head"; and the days of his life were seventy years.
+<b>"Eighty [is the age] for [superadded] strength (<i>gevurot</i>)":</b> As is written (Psalms 90:10), "and if with great strength (<i>gevurot</i>), eighty years."
+<b>"Ninety [is the age] for [a] bending [stature]":</b> He walks stooping and bent over. And some say, it is an expression [similar to its usage in Proverbs 22:14], "A deep pit."
+
+Mishnah 22
+
+<b>"Search in it and search in it":</b> in the Torah.
+<b>"since everything is in it":</b> as you will find everything in it. 
+<b>and grow old and be worn in it":</b> Even until your old age and hoary-headedness, do not leave it.
+<b>"and from it do not move":</b> [such] that you not say, "I have learned the wisdom of Israel, I will [now] go and learn Greek wisdom." As it is not permissible to learn Greek wisdom, except in a place that is forbidden to contemplate words of Torah - for example, in a bathhouse or in a bathroom. As they asked Rabbi Yehoshua, "What is [the law regarding] teaching one's son Greek wisdom?" He said to them, "He should teach it at a time which is  not day and not night, as behold, it is written, 'and you will meditate upon them day and night.'" 
+
+Mishnah 23
+
+<b>"According to the pain is the reward":</b> According to the greatness of the pain, that you endure in the study of Torah and in the performance of the commandments, will your reward be great.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+
+
+Mishnah 11
+
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/On Your Way.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/On Your Way.txt
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+Bartenura on Pirkei Avot
+ברטנורא על משנה אבות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה אבות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>משה קבל תורה מסיני.</b> אומר אני, לפי שמסכת זו אינה מיוסדת על פירוש מצוה ממצות התורה כשאר מסכתות שבמשנה, אלא כולה מוסרים ומדות, וחכמי אומות העולם ג״כ חברו ספרים כמו שבדו מלבם בדרכי המוסר כיצד יתנהג האדם עם חבירו, לפיכך התחיל התנא במסכת זו משה קבל תורה מסיני, לומר לך שהמדות והמוסרים שבזו המסכתא לא בדו אותם חכמי המשנה מלבם אלא אף אלו נאמרו בסיני:
+<b>מסיני.</b> ממי שנגלה בסיני:
+<b>לזקנים.</b> שהאריכו ימים אחרי יהושע. ואותם הזקנים לזקנים אחרים עד שהגיעו לתחלתם של נביאים שהן עלי הכהן ושמואל הרמתי:
+<b>לאנשי כנסת הגדולה.</b> מאה ועשרים זקנים היו. זרובבל שריה רעליה מרדכי בלשן, שהיו בימי עזרא כשעלו מן הגולה בבית שני. ומכללם, חגי זכריה ומלאכי ונחמיה בן חכליה וחבריהם. ונקראו כנסת הגדולה לפי שהחזירו העטרה ליושנה [יומא ס״ט ע״ב] שמשה אמר (דברים י׳) האל הגדול הגבור והנורא, באו ירמיה ודניאל ולא אמרו גבור ונורא, והם החזירום כבתחלה, לפי שאמרו הן הן גבורותיו הן הן נוראותיו, שאלמלא כן היאך אומה כזו יכולה להתקיים בפני כמה אומות:
+<b>הם אמרו שלשה דברים.</b> הרבה דברים אמרו, אלא שלשה דברים הללו אמרו [הן] שיש בהם קיום התורה:
+<b>הוו מתונים בדין.</b> שאם בא דין לפניך פעם ושתים ושלש, לא תאמר דין זה כבר בא לפני ושניתי ושלשתי בו, אלא הוו מתונים, כלומר ממתינים קודם שתפסקו הדין:
+<b>והעמידו תלמידים הרבה.</b> לאפוקי מרבן גמליאל דאמר [ברכות כ״ח ע״א] כל תלמיד שאין תוכו כברו אל יכנס לבית המדרש, קמ״ל שמלמדין תורה לכל אדם ואין צריך לבדוק אחריו. ובלבד שלא יהיה ידוע מענינו שמעשיו מקולקלים וסאני שומעניה. אי נמי אשמועינן [יבמות ס״ב ע״ב] שאם העמיד תלמידים בבחרותו יעמיד תלמידים בזקנותו, דכתיב (קהלת י״א) בבוקר זרע זרעך ולערב אל תנח ידך:
+<b>ועשו סייג לתורה.</b> גדר שלא יבא ליגע באיסור תורה, כגון שניות לעריות, ושבות לשבת. דכתיב (ויקרא י״ח) ושמרתם את משמרתי, עשו משמרת למשמרתי: 
+
+Mishnah 2
+
+<b>משיירי.</b> משיורי. שלאחר שמתו כולן נשתיירה הקבלה בידו. והוא היה כהן גדול אחר עזרא:
+<b>הוא היה אומר.</b> כלומר כך היה מרגלא בפומיה תמיד. וכן כל רבי פלוני אומר, הוא היה אומר, שבמסכתא זו, פירושן היה רגיל לומר כן תמיד:
+<b>העולם עומד.</b> לא נברא העולם אלא בשביל שלשה דברים הללו:
+<b>על התורה.</b> שאלמלי לא קבלו ישראל את התורה לא נבראו שמים וארץ, דכתיב (ירמיה ל״ג) אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי [שבת פ״ח ע״א]:
+<b>ועל העבודה.</b> עבודת הקרבנות. שכך שנינו במסכת תענית [כ״ז ע״ב], שאלמלא מעמדות לא נתקיימו שמים וארץ. ומצינו שבשביל הקרבנות שהקריב נח נשבע [הקדוש ברוך הוא] שלא יביא מבול לעולם. הרי שהעולם עומד על הקרבנות:
+<b>ועל גמילות חסדים.</b> דכתיב (תהלים פ״ט) עולם חסד יבנה. וגמילות חסדים הוא, לשמח חתנים, ולנחם אבלים, ולבקר חולים, ולקבור מתים, וכיוצא בזה:
+
+
+
+Mishnah 3
+
+<b>פרס.</b> לשון ערך. בערכך, מתרגמינן פורסניה. והוא מה שאדם נותן למי שעבד אותו והוא אינו חייב בדין ליתן לו כלום, כמו מה שיתן אדם לבנו קטן או לאשתו או לעבדו מפני קורת רוח שעשו לו. ואפילו לתקות פרס כזה לא יעבוד אדם את בוראו, אלא מאהבה בלבד:
+<b>ויהי מורא שמים עליכם.</b> אע״פ שאתה עובד מאהבה עבוד ג״כ מיראה. שהעובד מאהבה זריז במצות עשה, והעובד מיראה נזהר ממצות לא תעשה, ונמצאת דעבודתו שלימה. וכן אמרו חז״ל, עבוד מאהבה עבוד מיראה. עבוד מאהבה, שאם באת לשנוא דע שאתה אוהב ואין אוהב שונא. עבוד מיראה, שאם באת לבעוט דע שאתה ירא ואין ירא בועט:
+
+
+
+Mishnah 4
+
+<b>יוסי בן יועזר איש צרידה ויוסי בן יוחנן איש ירושלים.</b> כל התנאים הנזכרים בפרק זה זוג זוג פלוני ופלוני קבלו מפלוני ופלוני, הראשון מהם נשיא והשני אב בית דין:
+<b>יהי ביתך בית ועד לחכמים.</b> כשירצו החכמים להתקבץ ולהוועד, יהיה ביתך מוכן לדבר זה, שיהיו רגילים לומר נתקבץ בבית של פלוני. שאי אפשר שלא תלמוד מהם איזה דבר חכמה. משלו משל למה הדבר דומה, לנכנס לחנותו של בשם, אע״פ שלא לקח כלום, מ״מ ריח טוב קלט והוציא עמו:
+<b>והוי מתאבק בעפר רגליהם.</b> כלומר שתלך אחריהם. שהמהלך מעלה אבק ברגליו, וההולך אחריו מתמלא מאבק שהוא מעלה ברגליו. פירוש אחר, שתשב לרגליהם על הארץ. שכך היו נוהגים שהרב יושב על הספסל והתלמידים יושבים לרגליו על גבי קרקע:
+<b>והוי שותה בצמא את דבריהם.</b> כאדם צמא ששותה לתאבון, ולא כאדם שבע שקץ במזונו שמואס אפילו בדברים הערבים וטובים: 
+
+Mishnah 5
+
+<b>יהי ביתך פתוח לרוחה.</b> כביתו של אברהם אבינו ע״ה שהיה פתוח לארבע רוחות העולם, כדי שלא יצטרכו האורחים להקיף למצוא הפתח:
+<b>ויהיו עניים בני ביתך.</b> ולא יקנה עבדים לשמשו. מוטב שיהנו ישראל מנכסיו ולא זרע כנען הארור:
+<b>באשתו אמרו.</b> מדקאמר עם האשה ולא אמר עם אשה, למדנו שבאשתו אמרו. אית דמפרשי, באשתו נדה בלבד, שלא יבוא לידי הרגל עבירה. ומדברי המשנה נראה, דאפילו באשתו טהורה. וכן אמרו חז״ל [חגיגה ה׳] מגיד לאדם מה שיחו, אפילו שיחה קלה שבין איש לאשתו מגידין לו בשעת הדין. אלא א״כ צריך לפייסה לדבר מצוה, כגון רב דשח ושחק ועשה צרכיו:
+<b>מכאן אמרו חכמים.</b> רבינו הקדוש שסידר המשניות כתבה, מדברי חכם זה שאמר ואל תרבה שיחה עם האשה למדו חכמים לומר, כל זמן שאדם מרבה שיחה עם האשה גורם רעה לעצמו. מצאתי כתוב, כשאדם מספר לאשתו קורותיו כך וכך אירע לי עם פלוני, היא מלמדתו לחרחר ריב, כגון קורח שסיפר לאשתו מה שעשה משה שהניף את הלוים תנופה, והביאתו בדבריה לידי מחלוקת. אי נמי, מתוך שהוא מספר לה שחבריו גינוהו וביישוהו אף היא מבזה אותו בלבה, וזה גורם רעה לעצמו:
+<b>ובוטל מדברי תורה.</b> שנמשך אחר דברים בטלים ואינו עוסק בתורה:
+
+
+
+Mishnah 6
+
+<b>עשה לך רב.</b> רמב״ם פירש, אע״פ שאינו ראוי להיות לך רב, עשה אותו רב עליך ולא תלמוד בינך לבין עצמך. ואני שמעתי, עשה לך רב, שיקבל לו רב אחד שילמוד ממנו תמיד, ולא ילמוד היום מאחד ולמחר מן האחר. ואע״ג דבמסכת עבודה זרה [דף י״ט] אמרו הלומד תורה מרב אחד אינו רואה סימן ברכה, כבר פירשו ואמרו הני מילי בסברא, שטוב לו לשמוע סברת הרבים, אבל לענין גמרא, מחד רב מעלי, כי היכי דלא לפגום לישניה:
+<b>וקנה לך חבר.</b> ואפילו אתה צריך לקנותו בדמים יקרים ולפזר עליו ממון כדי שתקנה אהבתו. אבל ברב לא שייך לומר קנה לך רב, שהרב צריך ללמד בחנם:
+<b>והוי דן את כל האדם לכף זכות.</b> כשהדבר בכף מאזנים ואין לו הכרע לכאן ולכאן. כגון אדם שאין אנו יודעים ממעשיו אם צדיק אם רשע ועשה מעשה שאפשר לדונו לזכות ואפשר לדונו לחובה, מדת חסידות היא לדונו לכף זכות. אבל אדם שהוחזק ברשע, מותר לדונו לחובה, שלא אמרו אלא החושד בכשרים לוקה בגופו [שבת צ״ז], מכלל שהחושד ברשעים אינו לוקה:  
+
+Mishnah 7
+
+<b>הרחק משכן רע.</b> שלא תלמוד ממעשיו. ועוד, שלא תלקה עמו במפלתו, דאוי לרשע ואוי לשכנו:
+<b>ואל תתחבר לרשע.</b> שכך אמרו חכמים, כל המתדבק לרשעים אף על פי שאינו עושה כמעשיהם נוטל שכר כיוצא בהם. למה הדבר דומה, לנכנס לביתו של בורסי, אע״פ שלא לקח ממנו כלום מ״מ ריח רע קלט והוציא עמו:
+<b>ואל תתיאש מן הפורענות.</b> שלא תאמר רשע זה מעשיו מצליחין אלך ואדבק עמו הואיל והשעה משחקת לו, לכך אמר ואל תתיאש מן הפורענות, כלומר דע שמהרה תבא עליו פורענות כי פתאום יבוא אידו:
+
+
+
+Mishnah 8
+
+<b>אל תעש עצמך כעורכי הדיינין.</b> כאותן אנשים שעורכים ומסדרים טענות בעלי הדין לפני הדיינים. שאסור לאדם לגלות דינו לאחד מבעלי הדין ולומר לו עשה כך בשביל שתזכה בדינך, ואע״פ שיודע שהדין עמו. פירוש אחר, כעורכי הדיינין, כגדולי הדיינין. ובתלמיד היושב לפני רבו מדבר, שלא יעשה עצמו כגדולי הדיינים לדבר לפני רבו כפוסק את הדין. עורכי, לשון ערכאות של נכרים [גיטין ט׳ ע״ב י׳ ע״ב] ערכאות של בית דוד. ומפי אחרים שמעתי, אל תעש עצמך כגדולי הדיינים לכוף בעלי דינים שיבואו לדין לפניך:
+<b>יהיו בעיניך כרשעים.</b> שלא יטה לבך לאחד מהם לומר איש פלוני חשוב הוא ולא יטעון טענת שקר. שאם אתה אומר כן, אין אתה רואה לו חובה:
+<b>כשקבלו עליהם את הדין.</b> שלא תחשוד החייב לומר גזלן היה זה. אלא תאמר שמא טועה היה ולא נתכוין לגזול. אי נמי, נתחייב אחד מהם שבועה ונשבע, לא תאמר לשקר נשבע:
+
+
+
+Mishnah 9
+
+<b>והוי זהיר בדבריך.</b> שלא יאמר הדיין שמא כך וכך היה מעשה, או אם היה הדבר כך היה פלוני זכאי, ומתוך דברים הללו לומד בעל הדין או העדים לומר דבר שלא היה:
+
+
+
+Mishnah 10
+
+<b>שמעיה ואבטליון.</b> גרי צדק היו, ומבני בניו של סנחריב הם. ושמעתי שמפני שהיה אבטליון אב בית דין נקרא בשם זה, שפירושו אב לקטנים. כי טליא בלשון ארמי, קטן, כמו [מגילה ה׳. ע״ב] א״ר יוחנן כד הוינא טליא, כשהייתי קטן. לייתו טליא וטלייתא [יבמות קי״ד ע״א] יביאו קטן וקטנה. אף כאן אבטליון אביהן של יתומים קטנים:
+<b>אהוב את המלאכה.</b> אפילו יש לו במה להתפרנס, חייב לעסוק במלאכה. שהבטלה מביאה לידי שיעמום [כתובות נ״ט ע״ב]:
+<b>ושנא את הרבנות.</b> ולא תאמר אדם גדול אני וגנאי לי לעסוק במלאכה. דאמר ליה רב לרב כהנא [פסחים קי״ג ע״א], פשוט נבלתא בשוק וטול אגרא, ולא תימא כהנא אנא גברא רבא אנא וסניא בי מלתא. פירוש אחר, ושנא את הרבנות, התרחק מלנהוג שררה על צבור, שהרבנות מקברת את בעליה:
+<b>ואל תתודע לרשות.</b> כדי ליטול רבנות על ידיה. אי נמי, אל תתודע לרשות, שלא יעבירוך על דעת קונך, כמו שאירע לדואג האדומי. לרשות. השררה קרויה רשות, מפני שהרשות בידה לעשות כרצונה:
+
+
+
+Mishnah 11
+
+<b>הזהרו בדבריכם.</b> שלא תניחו מקום למינים לטעות בדבריכם:
+<b>שמא תחובו חובת גלות.</b> כלומר, אע״פ שבמקום שאתם בו אין שם מינים, יש לחוש שמא יגרום החטא ותתחייבו גלות, ותגלו למקום שיש שם אנשים שמראים פנים בתורה שלא כהלכה, והם כינוי למים הרעים, ויבינו מתוך דבריכם דברים שאינם הגונים וישתו התלמידים הבאים אחריכם מאותם דברים דברי מינות וימותו בעונם:
+<b>ונמצא שם שמים מתחלל.</b> שישארו אותן דעות בטלות בעולם. כמו שקרה לאנטיגנוס איש סוכו עם צדוק ובייתוס תלמידיו, שאמר להם אל תהיו כעבדים המשמשים את הרב על מנת לקבל פרס, ואמרו הם, אפשר פועל עושה מלאכה כל היום וטורח ולערב אינו מקבל פרס. ויצאו למינות הם ותלמידיהם, ונקראים צדוקים ובייתוסים עד היום:  
+
+Mishnah 12
+
+<b>הוי מתלמידיו של אהרן אוהב שלום ורודף שלום.</b> פירשו באבות דרבי נתן, כיצד היה אהרן אוהב שלום, כשהיה רואה שני בני אדם מתקוטטים היה הולך לכל אחד מהם שלא מדעת חברו ואומר לו, ראה חברך איך הוא מתחרט ומכה את עצמו על שחטא לך והוא אמר לי שאבא אליך שתמחול לו, ומתוך כך כשהיי פוגעים זה בזה היו מנשקים זה את זה. וכיצד היה מקרב את הבריות לתורה, כשהיה יודע באדם שעבר עבירה היה מתחבר עמו ומראה לו פנים צהובות, והיה אותו אדם מתבייש ואומר אילו היה יודע צדיק זה מעשי הרעים כמה היה מתרחק ממני, ומתוך כך היה חוזר למוטב. הוא שהנביא מעיד עליו (מלאכי ב׳) בשלום ובמישור הלך אתי ורבים השיב מעון:
+
+
+
+Mishnah 13
+
+<b>נגד שמא אבד שמיה.</b> מי שנמשך שמו למרחוק מתוך שררה ורבנות, מהרה יאבד שמו, שהרבנות מקברת את בעליה. נגד לשון משיכה. תרגום משכו, נגידו:
+<b>ודלא מוסיף.</b> מי שאינו מוסיף על לימודו:
+<b>יסיף.</b> יסוף מפיו מה שכבר למד וישכח תלמודו. ויש שגורסין יאסף, כלומר יאסף אל עמיו וימות בלא עתו:
+<b>ודלא יליף.</b> קשה מדלא מוסיף, הלכך קטלא חייב, כלומר ראוי הוא שיהרגוהו, כמו שאמרו [פסחים מ״ט:] עם הארץ מותר לקרעו כדג, ומגבו:
+<b>ודישתמש בתגא.</b> המשתמש בכתרה של תורה כאדם המשתמש בכליו, חלף ועבר מן העולם. תגא בלשון ישמעאל כתר. ויש מפרשים, תג״א ר״ת ת׳למיד ג׳ברא א׳חרינא. שאסור לאדם להשתמש בתלמידים שאינן תלמידיו. ואני שמעתי, ודישתמש בתגא, המשתמש בשם המפורש, חלף ואבד, שאין לו חלק לעולם הבא:
+
+
+
+Mishnah 14
+
+<b>אם אין אני לי.</b> אם אין אני זוכה לעצמי מי יזכה בשבילי:
+<b>וכשאני לעצמי.</b> ואפילו זכיתי לעצמי, מה הוא הזכות הזה ובמה נחשב הוא כנגד מה שאני חייב לעשות:
+<b>ואם לא עכשיו.</b> בעולם הזה:
+<b>אימתי.</b> כי אחר המות אי אפשר לזכות עוד. פירוש אחר, אם לא עכשיו בימי הבחרות, אימתי, שמא בימי הזקנה לא יעלה לידי:
+
+
+
+Mishnah 15
+
+<b>עשה תורתך קבע.</b> שיהיה עיקר עסקך ביום ובלילה בתורה, וכשתהיה יגע מן הלמוד תעשה מלאכה. ולא שיהיה עיקר עסקך במלאכה וכשתפנה מן המלאכה תעסוק בתורה. ומצאתי כתוב, עשה תורתך קבע, שלא תחמיר לעצמך ותקל לאחרים, או תחמיר לאחרים ותקל לעצמך, אלא תהא תורתך קבע לך כמו לאחרים, וכן הוא אומר בעזרא [ז׳ י׳] כי עזרא הכין לבבו לדרוש את תורת ה׳ ולעשות וללמד לבני ישראל, כמו שהכין לבו לעשות כך היה מלמד לבני ישראל:
+<b>אמור מעט ועשה הרבה.</b> כמו שמצינו באברהם אבינו ע״ה, שאמר תחלה (בראשית י״ח) ואקחה פת לחם, ובסוף ויקח בן בקר רך וטוב:
+<b>והוי מקבל את כל האדם.</b> כשאתה מכניס אורחים לביתך לא תתן להם ופניך כבושות בקרקע, שכל הנותן ופניו כבושות בקרקע אפילו נתן כל מתנות שבעולם מעלין עליו כאילו לא נתן כלום. שלש אזהרות הזהיר שמאי, כנגד שלש מעלות שהזכיר ירמיה, חכם גבור ועשיר. כנגד חכם אמר עשה תורתך קבע, כנגד עשיר אמר אמור מעט ועשה הרבה, כנגד גבור אמר הוי מקבל את כל האדם בסבר פנים יפות, שיכבוש יצרו וילחום כנגד לבו הרע, ושנינו איזהו גבור הכובש את יצרו: 
+
+Mishnah 16
+
+<b>עשה לך רב.</b> לענין הוראה מדבר עכשיו, אם בא דין לפניך ונסתפקת בו, עשה לך רב, והסתלק מן הספק. ולא תפסוק עליו אתה לבדו. כי הא דרבא כי הוי אתי טרפתא לגביה הוי מכניף לכולהו טבחי דמתא מחסיא, אמר, כי היכי דלמטיין שיבא מכשורא:
+<b>ואל תרבה לעשר אומדות.</b> שהמפריש מעשרות מאומד אינו ניצול מן הקלקלה. אם פוחת ממה שראוי ליתן, מעשרותיו מתוקנים ופירותיו מקולקלים. ואם העדיף על שהיה ראוי ליתן, פירותיו מתוקנים ומעשרותיו מקולקלים:
+
+
+
+Mishnah 17
+
+<b>ולא מצאתי לגוף טוב אלא שתיקה.</b> מי ששומע חרפתו ושותק:
+<b>ולא המדרש הוא העיקר אלא המעשה.</b> ותדע לך שהשתיקה טובה, שאפילו המדרש והדרש והדיבור בתורה שאין לך מדה טובה הימנה, אין עיקר קיבול השכר אלא בשביל המעשה, והדורש ואינו מקיים, נוח לו אם היה שותק ולא היה דורש:
+<b>וכל המרבה דברים מביא חטא.</b> שכן מצינו בחוה שהרבתה דברים, ואמרה, אמר אלהים לא תאכלו ממנו ולא תגעו בו, והוסיפה נגיעה שלא נאסרה בה, ודחפה נחש עד שנגעה בו, ואמר לה, כשם שאין מיתה בנגיעה כך אין מיתה באכילה, ומתוך כך באת לידי חטא שאכלה מן הפרי. הוא ששלמה אומר (משלי ל׳) אל תוסף על דבריו פן יוכיח בך ונכזבת:
+
+
+
+Mishnah 18
+
+<b>העולם עומד.</b> ישובן של בני אדם מתקיים. אין זה כמו העולם עומד דלעיל:
+<b>על הדין.</b> לזכות את הזכאי ולחייב את החייב:
+<b>ועל האמת.</b> שלא ישקרו איש בעמיתו:
+<b>ועל השלום.</b> בין המלכיות, ובין אדם לחבירו:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>רבי אומר.</b> שיבור. שיברור:
+<b>כל שהיא תפארת לעושיה ותפארת לו מן האדם.</b> שיהא נוח לו, ויהיו נוחין בני אדם ממנו. וזה יהיה, כשילך בכל המדות בדרך האמצעי ולא יטה לאחד משני הקצוות. שאם הוא כילי ביותר, יש תפארת לו, שאוסף ממון הרבה, אבל אין בני אדם מפארין אותו במדה זו. ואם הוא מפזר יותר מן הראוי, בני אדם המקבלים ממנו מפארים אותו, אבל אינו תפארת לעושיה ואינו נוח לו, שהוא בא לידי עניות בשביל כך. אבל מדת הנדיבות שהיא אמצעית בין הכילות והפיזור, היא תפארת לעושיה, ששומר את ממונו ואינו מפזר יותר מן הראוי. ותפארת לו מן האדם, שבני אדם מפארים אותו שנותן כמו שראוי לו ליתן. וכן הדין בכל שאר המדות:
+<b>שאין אתה יודע מתן שכרן של מצות.</b> לא נתפרש בתורה שכר המקיים מצות עשה, ולא עונש המבטל מעשותן. דאילו עונשן של מצות לא תעשה מפורשין הן, סקילה, שריפה, הרג, וחנק, כרת, ומיתה בידי שמים, ומלקות. העונש הקל לעבירה קלה, והחמור לחמורה:
+<b>והוי מחשב הפסד מצוה.</b> מה שאתה מפסיד מסחורתך וממונך מפני עסק המצוה, כנגד השכר שיעלה לך ממנה בעולם הזה או בעולם הבא, שיהיה יותר מאותו הפסד:
+<b>ושכר עבירה.</b> הנאה שאתה נהנה בעבירה, כנגד הפסד שעתיד לבוא לך ממנה:
+
+
+
+Mishnah 2
+
+<b>דרך ארץ.</b> מלאכה או סחורה:
+<b>שיגיעת שניהם משכחת עון.</b> שהתורה מתשת כחו של אדם, והמלאכה מפרכת ומשברת את הגוף, ומתוך כך יצר הרע בטל ממנו:
+<b>וכל תורה שאין עמה מלאכה.</b> ואם תאמר יהא עמל בתורה תמיד ויגיעתה תהא משכחת עון, ומה צורך למלאכה, לכך הוזקק לומר וכל תורה שאין עמה מלאכה סופה בטלה, לפי שאי אפשר לו בלא מזונות, ומלסטם את הבריות ומשכח תלמודו:
+<b>יהיו עוסקין עמהם לשם שמים.</b> ולא כדי ליטול עטרה לומר כך וכך עשיתי בשביל הציבור:
+<b>שזכות אבותם מסייעתן.</b> שזכות אבותן של ציבור וצדקתן העומדת לעד היא המסייעת אל העוסקין עמהן להוציא לאור צדקן, ולא מצד טוב השתדלותן של העוסקים:
+<b>ואתם מעלה אני עליכם שכר.</b> אע״פ שאין הדבר בא לידי גמר טוב מצד מעשיכם אלא בשביל זכות אבותם של ציבור, מעלה אני עליכם שכר כאילו אתם עשיתם הישועה הזאת בישראל, הואיל ואתם עוסקים לשם שמים. פירוש אחר, כל העוסקים עם הציבור להכריח ולכוף את הצבור לדבר מצוה לצדקה או לפדיון שבויים, יהיו עוסקים עמהם לשם שמים, שזכות אבות של צבור מסייעתן לתת מה שפסקו עליהם ואפילו ממון הרבה, והצדקה שיעשו תעמוד להם לעד. ואתם המתעסקים לכוף את הצבור למצוה זו, מעלה אני עליכם שכר כאילו עשיתם זאת המצוה מממונכם ממש. ורמב״ם פירש, ואתם מעלה אני עליכם שכר כאילו עשיתם, אם בשעה שאתם עוסקים עם הציבור נתבטלתם מעשיית איזו מצוה בשביל עסקי הציבור, מעלה אני עליכם שכר כאילו עשיתם אותה מצוה שנתבטלתם ממנה:
+
+
+
+Mishnah 3
+
+<b>הוו זהירים ברשות.</b> אתם המתעסקים בצרכי ציבור, אע״פ שאתם צריכים להתוודע לרשות כדי לפקח על עסקי רבים, הוו זהירים וכו׳:
+
+
+
+Mishnah 4
+
+<b>עשה רצונו כרצונך.</b> פזר ממונך בחפצי שמים, כרצונך, כאילו פזרת אותם בחפציך. שאם עשית כן יעשה רצונך כרצונו, כלומר יתן לך טובה בעין יפה:
+<b>כדי שיבטל רצון אחרים.</b> יפר עצת כל הקמים עליך לרעה. ואני שמעתי, שאין זה אלא דרך כבוד כלפי מעלה, והרי הוא כאילו כתוב כדי שיבטל רצונו מפני רצונך. כאותה שאמרו בפרק במה אשה (שבת דף ס״ג ע״א) כל העושה מצוה כתקנה אפילו גזר דין של שבעים שנה מתבטל מעליו:
+<b>אל תפרוש מן הציבור.</b> אלא השתתף בצרתם. שכל הפורש מן הציבור אינו רואה בנחמת הציבור [תענית י״א ע״א]:
+<b>ואל תאמן בעצמך עד יום מותך.</b> שהרי יוחנן כהן גדול שימש בכהונה גדולה שמונים שנה ולבסוף נעשה צדוקי [ברכות כ״ט ע״א]:
+<b>ואל תדין את חברך עד שתגיע למקומו.</b> אם ראית חברך שבא לידי נסיון ונכשל, אל תדינהו לחובה עד שתגיע לידי נסיון כמותו ותנצל:
+<b>ואל תאמר דבר שאי אפשר לשמוע וסופו להשמע.</b> כלומר, לא יהיו דבריך מסופקים שאי אפשר להבינם בתחלה ובעיון ראשון, ותסמוך שאם יעמיק השומע בהם לבסוף יבינם. כי זה יביא בני אדם לטעות בדבריך, שמא יטעו ויצאו למינות על ידך. פירוש אחר, לא תגלה סודך אפילו בינך לבין עצמך ותאמר שאין כאן מי שישמעך, לפי שסופו להשמע, כי עוף השמים יוליך את הקול. והגירסא היא לפי פירוש זה, שסופו להשמע. אבל רש״י גורס, ואל תאמר דבר שאפשר לשמוע שסופו להשמע. ובדברי תורה מדבר, אל תאמר על דבר תורה שאתה יכול לשמוע עכשיו שתשמע אותו לבסוף, אלא הט אזניך ושמע מיד:
+<b>לכשאפנה.</b> מעסקי, אעסוק בתורה: 
+
+Mishnah 5
+
+<b>בור.</b> ריק מכל דבר, ואפילו בטיב משא ומתן אינו יודע. והוא גרוע מעם הארץ. תרגום והאדמה לא תשם [בראשית מ״ז], וארעא לא תבור:
+<b>ולא עם הארץ חסיד.</b> אבל ירא חטא אפשר שיהיה, שהרי הוא בקי בטיב משא ומתן:
+<b>ולא הביישן למד.</b> שהמתבייש לשאול שמא ילעיגו עליו, ישאר תמיד בספקותיו:
+<b>ולא הקפדן.</b> הרב שמקפיד על התלמידים כששואלים אותו, לא ילמד כראוי. אלא צריך שיסביר פנים בהלכה לתלמידיו:
+<b>ולא כל המרבה בסחורה מחכים.</b> דכתיב (דברים ל), ולא מעבר לים היא, אין התורה מצויה באותם שהולכים מעבר לים [עירובין נ״ה ע״א]:
+<b>ובמקום שאין אנשים.</b> לישב בראש ולהורות הוראות:
+
+Mishnah 6
+
+<b>על דאטפת אטפוך.</b> רשע היית ומלסטם את הבריות ומציפן בנהר, ובאותה מדה מדדו לך:
+<b>וסוף מטיפיך יטופון.</b> שלא היה הדבר מסור בידן להרגך, אלא לבית דין, והקב״ה מסרך בידן שמגלגלים חובה ע״י חייב, ועתיד הוא אח״כ לתבוע מהן מיתתך:
+
+
+
+Mishnah 7
+
+<b>מרבה בשר מרבה רמה.</b> המרבה באכילה ושתיה עד שנעשה שמן ובעל בשר, מרבה עליו רמה בקבר, וקשה רמה למת כמחט בבשר החי. וקמשמע לן האי תנא, שכל ריבויין קשים לאדם חוץ מריבוי תורה וחכמה וצדקה:
+<b>מרבה דאגה.</b> שמא יגזלוהו מבית המלך או שמא יבואו עליו לסטים ויהרגוהו. וחסיד אחד היה מתפלל, המקום יצילני מפיזור הנפש. ושאלו ממנו מהו פיזור הנפש, אמר להם שיהיו לו נכסים מרובים מפוזרים במקומות הרבה וצריו לפזר נפשו לחשוב לכאן ולכאן:
+<b>מרבה נשים מרבה כשפים.</b> סדרא נקיט ואזיל. בתחלה אדם מקשט עצמו ואוכל ושותה ומרבה בשר, ואח״כ מבקש להרבות נכסים, ולאחר שהרבה נכסים ורואה שיש בידו סיפוק לפרנס נשים רבות הוא מרבה לו נשים, ולאחר שהרבה נשים כל אחת צריכה שפחה שתשמשנה הרי מרבה שפחות, וכיון שיש לו בני בית מרובין צריך לשדות וכרמים לספק יין ומזון לבני ביתו ומרבה עבדים לעבוד השדות והכרמים. לכך הן שנויין בסדר זה:
+<b>מרבה תורה מרבה חיים.</b> דכתיב (דברים ל׳) כי היא חייך ואורך ימיך:
+<b>מרבה חכמה.</b> שנותן טעם לדבריו, והסברות שלו מתישבות על לב השומעין:
+<b>מרבה ישיבה.</b> הרבה תלמידים מתקבצים ובאים לשמוע סברותיו. ואית דגרסי, מרבה ישיבה מרבה חכמה, מי שמרבה בתלמידים, התלמידים מחדדים אותו ומרבין ומוסיפין על חכמתו:
+<b>מרבה עצה.</b> מי שמרבה ליטול עצה. מרבה תבונה. מבין דבר מתוך דבר מעצות שיועציו נותנים לו:
+<b>מרבה צדקה מרבה שלום.</b> שנאמר (ישעיה ל״ב) והיה מעשה הצדקה שלום:
+
+Mishnah 8
+
+<b>אל תחזיק טובה לעצמך.</b> לומר הרבה תורה למדתי. ולפי שהוא לא הניח לא מקרא ולא משנה הלכה ואגדה שלא למד [סוכה כ״ח ע״א, בבא בתרא קל״ד ע״א] היה אומר כן:
+<b>בור סוד.</b> גרסינן, ולא בור סיד. כלומר, כבור טוח בסיד:
+<b>שאינו מאבד טפה.</b> כך הוא אינו שוכח דבר אחד מתלמודו:
+<b>אשרי יולדתו.</b> מאושר במדות טובות עד שכל העולם אומרים עליו אשרי מי שילדתו. ויש אומרים, על שם שהיא גרמה לו שיהא חכם, שהיתה מחזרת על כל בתי מדרשות שבעירה ואומרת להם בבקשה מכם בקשו רחמים על העובר הזה שבמעי שיהיה חכם, ומיום שנולד לא הוציאה ערשתו מבית המדרש כדי שלא יכנסו באזניו אלא דברי תורה:
+<b>חסיד.</b> שעושה לפנים משורת הדין:
+<b>ירא חטא.</b> מחמיר על עצמו ואוסר עליו דברים המותרים, מיראתו שמא יבא לידי חטא. דאם לא כן מאי רבותיה, אפילו עם הארץ אפשר להיות ירא חטא:
+<b>מעין המתגבר.</b> לבו רחב ומוסיף פלפול וסברות מדעתו:
+<b>אבא שאול אומר משמו.</b> של רבן יוחנן בן זכאי:
+<b>ואלעזר בן ערך בכף שניה.</b> מצאתי כתוב, דאבא שאול לא נחלק על ת״ק, ושני הדברים אמרם רבן יוחנן בן זכאי, ושניהם אמת, דלענין הבקיאות והזכרון היה רבי אליעזר מכריע, ולענין החריפות והפלפול היה רבי אלעזר בן ערך מכריע:  
+
+Mishnah 9
+
+<b>עין טובה.</b> מסתפק במה שיש לו ואינו מבקש דברים יתירים ואינו מקנא כשרואה שיש לחבריו יותר ממנו:
+<b>חבר טוב.</b> שמוכיחו כשרואה אותו עושה דבר שאינו הגון:
+<b>שכן טוב.</b> מצוי אצלו בין ביום בין בלילה, ואילו חבר טוב אינו מצוי אצלו בכל עת:
+<b>הרואה את הנולד.</b> צופה ומביט במה שעתיד להיות, ומתוך כך נמצא מחשב הפסד מצוה כנגד שכרה ושכר עבירה כנגד הפסדה:
+<b>לב טוב.</b> לפי שהלב הוא המניע לכל שאר הכוחות והוא המקור שממנו נובעים כל הפעולות. ואע״פ שיש לפעולות איברים מיוחדים, מכל מקום הכח המעורר לכל התנועות הוא בלב, לפיכך אמר ר׳ אלעזר לב טוב. ומפני זה אמר ר׳ יוחנן בן זכאי רואה אני את דברי אלעזר בן ערך מדבריכם:
+<b>איזו היא דרך רעה שיתרחק ממנה האדם.</b> הוצרך לשאול מהם זה, ולא הבין מתוך דבריהם הראשונים שהדרך הרעה היא הפך הדרך הטובה, לפי שלא כל מה שהוא טוב יהיה הפכו רע, כי מדת החסידות והוא העושה לפנים משורת הדין היא טובה, ומי שאינו חסיד ומעמיד דבריו על דין תורה אינו רע, ואפשר היה לומר, שאם ההסתפקות והיא עין טובה היא דרך טובה, בקשת היתרונות אינו דרך רעה, לפי שאינו מזיק לשום אדם בזה, וכן בשאר המדות. לפיכך הוצרך לשאול מהם איזו היא דרך רעה שיתרחק ממנה האדם:
+<b>הלוה ואינו משלם.</b> הוא הפך הרואה את הנולד, שאם לא ישלם לא ימצא מי שילונו ויהיה מוטל ברעב. ולא אמר סתם, מי שאינו רואה את הנולד, לפי שאפשר לאדם שאינו רואה את הנולד שלא יבוא לידי תקלה, שיציל עצמו בבוא הנולד ההוא:
+<b>וצדיק חונן ונותן.</b> הקב״ה שהוא צדיקו של עולם חונן ונותן למלוה מה שלוה זה ממנו ולא פרע לו, נמצא הלוה נשאר חייב למקום: 
+
+Mishnah 10
+
+<b>הם אמרו שלשה דברים.</b> בדרך ארץ ובמוסרים ובמדות. דאילו בענין האסור והמותר והפטור והחייב, דברים הרבה אמרו. אי נמי, אלו השלשה דברים הוי מרגלא בפומייהו תמיד:
+<b>יהי כבוד חברך חביב עליך כשלך.</b> ואימתי יהא זה כשלא תהי נוח לכעוס, שאם אתה נוח לכעוס אי אפשר שלא תזלזל בכבוד חברך. הרי דבור אחד. ושוב יום אחד לפני מיתתך, הרי שנים. והשלישי, הוי מתחמם כנגד אורן של חכמים וכו׳:
+<b>שוב יום אחד לפני מיתתך.</b> לפי שאין אדם יודע אימתי ימות, יעשה תשובה היום שמא ימות למחר:
+<b>והוי זהיר בגחלתן.</b> שלא תנהג בהן קלות ראש:
+<b>שלא תכוה.</b> שלא תיענש על ידן:
+<b>נשיכת שועל.</b> רפואתו קשה, לפי ששיניו דקות עקומות ועקושות וצריך הרופא לחתוך הבשר. באזמל ולהרחיב הנשיכה:
+<b>עקיצת עקרב.</b> קשה מנשיכת נחש:
+<b>ולחישתן.</b> דיבורן:
+<b>לחישת שרף.</b> כהבל היוצא מפי השרף, ששורף בשעה שהוא לוחש. פירוש אחר, השרף הזה אינו מקבל לחש כשאר נחשים, כדכתיב (תהלים נ״ח) אשר לא ישמע לקול מלחשים, כך תלמיד חכם אם תקניטנו ותבוא לפייסו אינו מקבל פיוס: 
+
+Mishnah 11
+
+<b>עין הרע.</b> כמו עין רעה. שאינו מסתפק במה שיש לו ומחזר אחר דברים אחרים. ויש מפרשים עין הרע, שמכניס עין הרע בממון חבירו או בבניו ומזיק לו:
+<b>ושנאת הבריות.</b> שנאת חנם. ורמב״ם פירש, שמואס חברת הבריות ואוהב לישב יחידי. ואני שמעתי, אדם קשה שמביא עליו שנאת הבריות וגורם שהכל שונאים אותו: 
+
+Mishnah 12
+
+<b>התקן עצמך ללמוד תורה.</b> שלא תאמר הואיל ואבי חכם ואבי אבי חכם, תורה חוזרת לאכסניא שלה ואיני צריך לבקש אחריה:
+<b>וכל מעשיך יהיו לשם שמים.</b> אף בשעה שאתה עוסק באכילה ושתיה ובדרך ארץ לא תתכוין לההנות גופך, אלא שתהיה בריא לעשות רצון קונך:
+
+
+
+Mishnah 13
+
+<b>הוי זהיר בקריאת שמע.</b> לקרותו בעונתו. וכן בתפלה, להתפלל כל תפלה ותפלה בעונתה:
+<b>קבע.</b> כאדם שיש עליו חובה דבר קבוע ואומר אימתי אפרוק מעלי חוב זה. אי נמי, קבע, כאדם שקבוע לו לקרוא פרק אחד פרשה אחת, שאומר אותה בקריאה בעלמא, ואינו אומרה בלשון תחנונים כאדם שמבקש רחמים:
+<b>כי אל חנון ורחום הוא.</b> רוצה בתחנונים, ועל ידי התחנונים הוא מרחם מיד:
+<b>ואל תהי רשע בפני עצמך.</b> אל תעשה דבר שהיום ולמחר תרשיע את עצמך בו. והרמב״ם פירש, אל תהי רשע בעיניך כלומר לא תחזיק עצמך כרשע, שמתוך כך אתה יוצא לתרבות רעה לגמרי. ואני שמעתי, אל תהי רשע בדבר זה שתפרוש מן הצבור ותעמוד בפני עצמך:
+
+
+
+Mishnah 14
+
+<b>לאפיקורוס.</b> לשון הפקר, שמבזה את התורה ומחשיבה כאילו היא הפקר. אי נמי, משים עצמו כהפקר ואינו חס על נפשו לחוש שמא תבוא עליו רעה על שמבזה את התורה או לומדיה:
+<b>ודע לפני מי אתה עמל.</b> בתשובה זו שאתה משיב לאפיקורוס. שלא יפתה לבך לנטות לדעתו:
+
+
+
+Mishnah 15
+
+<b>היום קצר.</b> חיי העולם הזה קצרים הם:
+<b>והמלאכה מרובה.</b> התורה ארוכה מארץ מדה:
+<b>ובעל הבית דוחק.</b> שנאמר (יהושע א׳) והגית בו יומם ולילה:
+
+
+
+Mishnah 16
+
+<b>לא עליך המלאכה לגמור.</b> לא שכרך הקב״ה לגמור את כולה כדי שתפסיד שכרך אם לא תגמרנה. ושמא תאמר איני לומד ואיני נוטל שכר, ולא אתה בן חורין ליבטל. על כרחך העול מוטל עליך לעבוד:
+<b>לעתיד לבוא.</b> לעולם הבא:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>עקביא.</b> מטפה סרוחה. טפת שכבת זרע. ואע״פ שבשעת העבור אינה סרוחה, שאינה מסרחת ברחם האשה עד לאחר שלשה ימים וכשתסריח אינה ראויה להזריע, מכל מקום קרי לה טפה סרוחה מפני שהיא קרובה להסריח מיד כשהיא חוץ למעי האשה. והמסתכל שבא מטפה סרוחה, ניצול מן הגאוה. והמסתכל שעתיד לילך למקום עפר רמה ותולעה, ניצול מן התאוה והחמדה אל הממון. והמסתכל שעתיד ליתן דין וחשבון, פורש מן החטא ואינו נכשל בעבירה:
+
+
+
+Mishnah 2
+
+<b>בשלומה של מלכות.</b> ואפילו של אומות העולם:
+<b>חיים בלעו.</b> דכתיב (חבקוק א׳) ותעשה אדם כדגי הים, מה דגים שבים כל הגדול מחבירו בולע את חבירו, אף בני אדם אלמלא מוראה של מלכות כל הגדול מחברו בולע את חבירו [עבודה זרה דף נד ע״ב]:
+<b>יראי ה׳ איש אל רעהו.</b> הרי כאן שנים:
+<b>וידום.</b> לשון קול דממה דקה, כדרך השונה יחידי שהוא שונה בלחש:
+<b>כי נטל עליו.</b> כאילו נתינת כל התורה כולה היתה בעבורו בלבד:
+
+Mishnah 3
+
+<b>ולא אמרו עליו דברי תורה.</b> ובברכת המזון שמברכים על השלחן, יוצאין ידי חובתן, וחשוב כאילו אמרו עליו דברי תורה. כך שמעתי:
+<b>מזבחי מתים.</b> תקרובת עבודה זרה. דכתיב (תהלים ק״ו) ויצמדו לבעל פעור ויאכלו זבחי מתים:
+<b>מלאו קיא צואה.</b> ועבודה זרה קרויה צואה, דכתיב (ישעיה ל׳) צא תאמר לו:
+<b>בלי מקום.</b> בשביל שלא הזכירו שמו של מקום ברוך הוא על השלחן:
+<b>שנאמר וידבר אלי זה השלחן אשר לפני ה׳</b> מיד כשדיבר בדברי תורה נקרא שלחן אשר לפני ה׳. ויש אומרים מראשו של מקרא הוא יוצא, דכתיב והמזבח עץ שלש אמות, אל תקרי אמות אלא אמות, כמו יש אם למקרא. שלש כנגד תורה נביאים וכתובים, ואמרי לה מקרא משנה ותלמוד. שצריך אדם לדבר בהן על השלחן, ואז קרוי שלחן אשר לפני ה׳. כך פירש רש״י:
+
+
+
+Mishnah 4
+
+<b>הנעור בלילה והמהלך בדרך יחידי.</b> ומחשב בלבו דברי הבאי:
+<b>הרי זה מתחייב בנפשו.</b> לפי שלילה הוא זמן למזיקים, והמהלך בדרך יחידי הוא בסכנה מפני הליסטים וכמה פגעים רעים, ואם היה מחשב בדברי תורה היתה משמרתו:
+
+
+
+Mishnah 5
+
+<b>עול מלכות.</b> משא מלך ושרים:
+<b>דרך ארץ.</b> עמל וטורח הפרנסה, לפי שמלאכתו מתברכת:
+<b>הפורק ממנו עול תורה.</b> האומר קשה עולה של תורה ואיני יכול לסובלה:
+
+
+
+Mishnah 6
+
+<b>עשרה שהיו יושבים בדין.</b> גרסינן:
+<b>בעדת אל.</b> ואין עדה פחותה מעשרה, שנאמר במרגלים (במדבר י״ד) עד מתי לעדה הרעה הזאת, יצאו יהושע וכלב, הרי עשרה:
+<b>ומנין אפילו חמשה שנאמר בקרב אלהים ישפוט.</b> שלשה דיינים ושני בעלי דינים:
+<b>ומנין אפילו שלשה שנאמר ואגודתו על ארץ יסדה.</b> האש והאויר והמים שהם שלשה, על ארץ יסדה, על יסוד הארץ הם מקיפים. הרי לך ששלשה קרויין אגודה. אי נמי, מצינו שלשה קרוין אגודה, אגודת אזוב שהם שלשה קלחים. ויש ספרים שכתוב בהן ומנין אפילו חמשה שנאמר ואגודתו על ארץ יסדה, שאדם אוגד בידו אחת שיש בה חמש אצבעות, וכלל אצבעות שביד קרויין אגודה. ובראש המקרא הוא אומר, הבונה בשמים מעלותיו, כלומר השכינה שהיא בשמים יורדת למטה לארץ כשיש שם אגודה עוסקים בתורה. ומנין אפילו שלשה שנאמר בקרב אלהים ישפוט, שהדיינים הם שלשה:
+<b>כי נטל עליו.</b> לשון סכך. תרגום וסכות (שמות מ, ג), ותטל, כלומר שהשכינה סוככת עליו: 
+
+Mishnah 7
+
+<b>תן לו משלו.</b> לא תמנע מלהתעסק בחפצי שמים בין בגופך בין בממונך, [שאינך נותן משלך, לא מגופך ולא מממונך], שאתה וממונך שלו:
+<b>מה נאה אילן זה מה נאה ניר זה.</b> הוא הדין לכל שיחה בטלה, אלא שדבר בהווה שדרך הולכי דרכים לדבר במה שרואים בעיניהם. ויש אומרים, דאשמועינן רבותא דאע״ג דעל ידי כן הוא מברך ברוך שככה לו בעולמו, אעפ״כ מעלין עליו כאילו מתחייב בנפשו, מפני שהפסיק ממשנתו:
+<b>ניר.</b> תלם המחרישה, כמו נירו לכם ניר (ירמיה ד,ג): 
+
+Mishnah 8
+
+<b>כל השוכח דבר אחד ממשנתו.</b> בשביל שלא חזר עליה, מעלין עליו כאילו מתחייב בנפשו. שמתוך שכחתו הוא בא להתיר את האסור ונמצאת תקלה באה על ידו, ושגגתו עולה זדון. אי נמי כאילו מתחייב בנפשו, לפי שאותה משנה היתה משמרתו ועכשיו ששכחה אינה משמרתו:
+<b>תקפה עליו משנתו.</b> שהיתה קשה עליו ומתוך הקושי שבה שכחה:
+
+
+
+Mishnah 9
+
+<b>כל שיראת חטאו קודמת לחכמתו.</b> אני שמעתי, שמקדים במחשבתו יראת חטאו לחכמתו, שהוא חושב בלבו אלמוד בשביל שאהיה ירא חטא. וזה על דרך שאמרו תחלת המחשבה [היא] סוף המעשה:
+<b>חכמתו מתקיימת.</b> שהחכמה מביאתו למה שלבו חפץ והוא נהנה בה:
+<b>וכל שחכמתו קודמת ליראת חטאו.</b> שאינו לומד על מנת לעשות, הואיל ואין לבבו פונה להיות ירא חטא:
+<b>אין חכמתו מתקיימת.</b> שמתוך שהיא מונעת אותו מללכת אחרי שרירות לבו הוא קץ בה ומואסה ומניחה:
+<b>כל שמעשיו מרובים מחכמתו.</b> הכא מיירי שזריז במצות עשה, ולעיל בכל שיראת חטאו קודמת לחכמתו איירי שנזהר במצות לא תעשה: 
+
+Mishnah 10
+
+<b>כל שרוח הבריות נוחה הימנו.</b> כל מי שאהוב למטה בידוע שהוא אהוב למעלה:
+<b>שינה של שחרית.</b> שהולך וישן עד שעונת קריאת שמע עוברת:
+<b>ויין של צהרים.</b> מושך לבו של אדם, דכתיב [קהלת ב, ג] למשוך ביין את בשרי, ומביא אותו לידי שכרות:
+<b>ושיחת הילדים.</b> מבטלת את אבותיהם מלעסוק בתורה:
+<b>וישיבת בתי כנסיות של עמי הארץ.</b> שמתכנסים ומדברים בדברים בטלים:
+
+Mishnah 11
+
+<b>המחלל את הקדשים.</b> המביא קדשי המזבח לידי פגול ונותר וטמא, או המועל ונהנה בין בקדשי מזבח בין בקדשי בדק הבית:
+<b>והמבזה את המועדות.</b> ימים של חול המועד, עושה בהן מלאכה או נוהג בהן מנהג חול באכילה ושתיה:
+<b>והמלבין פני חבירו ברבים.</b> המתבייש פניו מאדימות תחלה ואח״כ מתלבנות, שהנפש יש לה שתי תנועות אחת לחוץ ואחת לפנים, וכשמביישין את האדם, בתחלה הרוח מתנועע לצד חוץ כמי שמתמלא חמה ופניו מאדימות, וכשאינו מוצא טענה כיצד יסיר הבושת ההוא מעל פניו, הוא דואג בקרבו ונכנס הרוח לצד פניו מפני הצער. ופניו מתכרכמים ומתלבנים. וזהו שאמרו [בבא מציעא נ״ח ע״ב] בענין ההלבנה, דאזיל סומקא ואתי חיורא:
+<b>והמפר בריתו.</b> שלא מל, או שמל ומושך ערלתו לכסות המילה כדי שלא יראה שהוא מהול:
+<b>והמגלה פנים בתורה.</b> שמראה פנים ופירושים בתורה שלא כהלכה. כגון המתרגם ומזרעך לא תתן להעביר למולך, ומזרעך לא תתן לאעברא לארמיותא. ואין זה פשוטו של מקרא. ובכלל זה הדורש דרשות של דופי. פירוש אחר, מגלה פנים, שמעיז פניו לעבור על דברי תורה בפרהסיא ביד רמה ואין לו בושת פנים:
+<b>אע״פ שיש בידו תורה ומעשים טובים.</b> ולא חזר בתשובה מאחת מעבירות הללו שבידו, אע״פ שבאו עליו יסורים ומת ביסורים, אין לו חלק לעולם הבא. אבל אם חזר בתשובה קודם מותו, אין לך דבר שעומד בפני התשובה: 
+
+Mishnah 12
+
+<b>הוי קל לראש.</b> לפני אדם גדול זקן ויושב בראש בישיבה, הוי קל לעבוד עבודתו ולשמש לפניו:
+<b>ונוח.</b> לתשחורת. לאדם בחור ששערותיו שחורות אינך צריך להקל עצמך כל כך, אלא תעמוד לפניו בנחת ובישוב:
+<b>והוי מקבל וכו׳</b> נגד כל אדם בין ראש בין תשחורת תעמוד בשמחה. מקבל, כמו מקביל. מתורגם נגד, קבל. פירוש אחר, הוי קל לראש, בראשיתך כשאתה בחור הוי קל לעשות רצון בוראך, ובזקנותך כשהושחרו פניך מפני הזקנה תהא נוח לו:
+
+
+
+Mishnah 13
+
+<b>מסורת סייג לתורה.</b> המסורת שמסרו לנו חכמים בחסרות ויתרות שבתורה, הם גדר וחיזוק לתורה שבכתב, שעל ידיהם אנו מבינים כמה מצות איך יעשו אותם. כמו בסכות בסכת בסכת, שנים חסרים ואחד מלא, שממנו אנו לומדים להכשיר סוכה בשלש דפנות. וכגון מועדי ה׳ אשר תקראו אתם, שנכתב חסר בשלשה מקומות, ללמד, אתם אפילו שוגגים, אתם אפילו מזידים, אתם אפילו מוטעים:
+<b>מעשרות סייג לעושר.</b> דכתיב עשר תעשר, עשר בשביל שתתעשר [תענית ט׳]:
+<b>נדרים סייג לפרישות.</b> בזמן שאדם מתחיל בפרישות ומתיירא שלא יעבור, מקבל עליו בלשון נדר שלא יעשה כך וכך, ועל ידי כן הוא כובש את יצרו:
+<b>סייג לחכמה שתיקה.</b> במה אנן קיימין, אי בשתיקה מדברי תורה, הרי כבר כתיב והגית בו וגו״, אי בשתיקה מרכילות ולשון הרע וקללה, דאורייתא נינהו. הא אינו מדבר אלא בשתיקה מדברי הרשות שבין אדם לחברו, שיש לו לאדם למעט הדבור בהם כל מה שאפשר. ועליהם אמר שלמה (משלי י״ז) גם אויל מחריש חכם יחשב: 
+
+Mishnah 14
+
+<b>חבה יתירה נודעת לו.</b> רמב״ם פירש, חבה יתירה הראה הקב״ה לאדם שהודיעו ואמר לו ראה שבראתיך בצלם, שהמטיב לחברו ומודיעו הטובה שעשה עמו, מראה חבה יתירה יותר משאילו הטיב עמו ואינו חשוב בעיניו להודיעו הטובה שעשה עמו. ויש לפרש, חבה יתירה נודעת לו, חבה גלויה ומפורסמת, שלא בלבד אהבה מסותרת היה לו למקום ברוך הוא עם האדם אלא אף חבה גלויה וידועה לכל:
+<b>שנאמר כי לקח טוב.</b> כל מעשה בראשית שנאמר בו וירא אלהים כי טוב, לא נברא אלא בשביל התורה שנקראת לקח, כמה דאת אמר (דברים ל״ב) יערוף כמטר לקחי: 
+
+Mishnah 15
+
+<b>הכל צפוי.</b> כל מה שאדם עושה בחדרי חדרים גלוי לפניו:
+<b>והרשות נתונה.</b> בידו של אדם לעשות טוב ורע, כדכתיב (שם ל׳) ראה נתתי לפניך היום את החיים וגו׳:
+<b>ובטוב העולם נדון.</b> במדת רחמים. ואעפ״כ אין הכל שוין במדה זו, לפי שהכל לפי רוב המעשה. המרבה במעשים טובים נותנים לו רחמים מרובים, והממעיט במעשים טובים ממעטים לו ברחמים. פירוש אחר, והכל לפי רוב המעשה, לפי רוב מעשיו של אדם הוא נדון, אם רוב זכיות זכאי, אם רוב עונות חייב. ורמב״ם פירש, הכל צפוי, כל מעשה בני אדם מה שעשה ומה שעתיד לעשות הכל גלוי לפניו, ולא תאמר כיון שהקב״ה יודע מה שיעשה האדם א״כ הוא מוכרח במעשיו שיהיה צדיק או רשע, כי הרשות נתונה בידו לעשות טוב ורע ואין שם דבר שיכריחהו כלל, וכיון שכן הוא, בטוב העולם נדון, להפרע מן הרשעים וליתן שכר טוב לצדיקים. שהחוטא חטא ברצונו, ראוי שיענש. והצדיק היה צדיק ברצונו, וראוי שיקבל שכר:
+<b>והכל לפי רוב המעשה.</b> לפי מה שאדם כופל ומתמיד בעשיית הטוב כך שכרו מרובה. שאינו דומה המחלק מאה זהובים לצדקה במאה פעמים, לנותן אותם בפעם אחת. וגרסת רמב״ם היא, והכל לפי רוב המעשה, אבל לא על פי המעשה: 
+
+Mishnah 16
+
+<b>הכל נתון בערבון.</b> רגלוהי דבר נש אינון ערבין ביה [סוכה נ״ג ע״א.] לאתר דמתבעי תמן מובילין יתיה:
+<b>ומצודה פרוסה.</b> יסורין ומיתה:
+<b>החנות פתוחה.</b> ובני אדם נכנסים שם ולוקחים בהקפה:
+<b>והחנוני מקיף.</b> ומאמין לכל הבא ליטול. כך בני אדם חוטאים בכל יום והקב״ה ממתין להם עד בא עתם:
+<b>והפנקס פתוח.</b> לכתוב בה ההקפות כדי שלא ישכח:
+<b>והיד כותבת.</b> שלא תאמר אף על פי שהפנקס פתוח פעמים שהחנוני טרוד ואינו כותב הכל, לכך אמר והיד כותבת:
+<b>וכל הרוצה ללוות וכו׳</b> היינו והרשות נתונה דלעיל, שאין שום אדם מוכרח ללוות שלא ברצונו:
+<b>והגבאים.</b> יסורים ופגעים רעים:
+<b>לדעתו.</b> פעמים שזוכר את חובו ואומר יפה דנתני:
+<b>ושלא לדעתו.</b> פעמים ששכח וקורא תגר כנגד דינו של מקום ברוך הוא:
+<b>ויש להם על מה שיסמוכו.</b> על הפנקס, ועל החנוני שהוא נאמן על פנקסו. כך היסורים הללו הן נסמכים על מעשיו של אדם הנזכרים לפני המקום ברוך הוא, אף על פי שהם נשכחים מן האדם:
+<b>והדין דין אמת.</b> שאין הקב״ה בא בטרוניא עם בריותיו [ע״ז ג׳ ע״א]:
+<b>והכל מתוקן לסעודה.</b> אחד צדיקים ואחד רשעים יש להם חלק לעולם הבא לאחר שגבו מהן את חובן:
+
+
+
+Mishnah 17
+
+<b>אם אין תורה וכו׳</b> אין משאו ומתנו יפה עם הבריות:
+<b>אם אין דרך ארץ וכו׳</b> סוף שתורתו משתכחת ממנו:
+<b>אם אין דעת וכו׳</b> דעת, הוא שמוצא טעם לדבר. ובינה, הוא שמבין דבר מתוך דבר אבל אינו מראה לו טעם. ואם אין דעת לתת טעם לדבר אין בינה, אחר שלא ידע טעמו של דבר כאילו לא ידעו. ומכל מקום הבינה היא קודמת, לפיכך אם אין בינה אין דעת:
+<b>אם אין קמח אין תורה.</b> מי שאין לו מה יאכל היאך יעסוק בתורה:
+<b>אם אין תורה אין קמח.</b> מה יועיל לו הקמח שבידו, הואיל ואין בו תורה, נוח לו שלא היה לו קמח והיה מת ברעב: 
+
+Mishnah 18
+
+<b>קינין.</b> קרבנות העוף קרויין קינין, לשון קן צפור. ויש בהן הלכות חמורות, כגון אם נתערבו חובה בנדבה, או עולה שמעשיה למעלה בחטאת שמעשיה למטה:
+<b>ופתחי נדה.</b> הלכות נדה שאבדה וסתה וצריכה לשמור עד שתחזור לפתחה. ופעמים שהיא צריכה לטבול צ״ה טבילות לדברי האומר טבילה בזמנה מצוה:
+<b>הן הן גופי הלכות.</b> עיקר תורה שבעל פה, שמקבלים עליה שכר:
+<b>תקופות.</b> ענין מהלך המזלות:
+<b>וגמטריאות.</b> חשבון האותיות:
+<b>פרפראות לחכמה.</b> כמו הפרפראות שרגילין לאכול בסוף הסעודה לקנוח דרך תענוג, כך החכמות הללו מכבדות את בעליהם בעיני הבריות:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בן זומא.</b> לפי שלא האריך ימים ולא נסמך שיקרא רבי, היו קורין אותו על שם אביו. וכן בן עזאי. ושניהם שמם שמעון:
+<b>איזהו חכם.</b> הכי קאמר, איזהו חכם שראוי שיתהלל בחכמתו:
+<b>הלומד מכל אדם.</b> ואע״פ שהוא קטן ממנו. שכיון שאינו חס על כבודו ולומד מן הקטנים, ניכרים הדברים שחכמתו הוא לשם שמים ולא להתיהר ולהתפאר בה:
+<b>שנאמר מכל מלמדי השכלתי.</b> וסיפא דקרא כי עדותיך שיחה לי, כלומר הייתי לומד תורה מכל מלמדי ואפילו מן הקטנים ממני ולא הייתי חושש לכבודי, כי עדותיך שיחה לי, שכל כוונתי היתה לשמים בלבד. וכן איזהו גבור, שראוי שיתהלל בגבורתו, הכובש את יצרו:
+<b>שנאמר טוב ארך אפים מגבור.</b> הכי הוי פירושא דקרא, טוב ארך אפים הבא מצד הגבורה של כבוש היצר, לא מצד רכות הטבע. וכן מושל ברוחו כשבא מלוכד עיר, מן המלך שלאחר שכבש את העיר ובאו לידו האנשים המורדים בו, מושל ברוחו ואינו הורגן:
+<b>איזהו עשיר.</b> הראוי לו להתהלל בעשרו. השמח בחלקו:
+<b>איזהו מכובד.</b> לפי ששלשה דברים טובים הללו שנזכרו לעיל, שהם החכמה והגבורה והעושר, הזוכה בהם הוא נכבד מעצמו בעיני אלהים ואדם, ואף אם הבריות לא יכבדוהו בעבורם, לכך חיבר התנא לזה ואמר מי שיש בו המדות הללו והוא נכבד בעצמו, מה יעשה ויהיה מכובד מאחרים, יכבד את הבריות:
+<b>כי מכבדי אכבד.</b> והדברים ק״ו, ומה הקב״ה שהוא מלך הכבוד וכל מה שברא בעולמו לא ברא אלא לכבודו, מכבד את מכבדיו, ק״ו לבשר ודם:
+<b>ובוזי יקלו.</b> למדנו ענותנותו של הקב״ה. לא אמר ובוזי אקלל, אלא יקלו מעצמם. ובכבוד הצדיקים הקפיד יותר, שנאמר (בראשית י״ב) ומקללך אאור: 
+
+Mishnah 2
+
+<b>שמצוה גוררת מצוה.</b> כך מנהגו של עולם, העושה מצוה אחת נוח לו לעשות אחרות, והמתחיל בעבירות קשה לפרוש מהם. ועוד, ששכר מצוה מצוה. שמן השמים מסייעין ומזמינים ביד מי שעשה מצוה אחת שיעשה אחרת כדי לתת לו שכר על שתיהן. וכן שכר עבירה וכו׳. פירוש אחר, ששכר מצוה מצוה, שכל מה שאדם משתכר ומתענג בעשיית המצוה נחשב לו למצוה בפני עצמה, ונוטל שכר על המצוה שעשה ועל העונג וההנאה שנהנה בעשייתה:
+<b>ושכר עבירה עבירה.</b> והשכר וההנאה שמגעת לו לאדם בעשיית העבירה נחשב לו כעבירה בפני עצמה, ולוקה על העבירה שעשה ועל השכר וההנאה שמקבל בעשייתה:
+
+
+
+Mishnah 3
+
+<b>אל תהי בז לכל אדם.</b> לומר מה יוכל פלוני להזיק לי:
+<b>ואל תהי מפליג.</b> מרחיק לכל דבר שיש לחוש עליו, אל תאמר רחוק הוא שיהיה ואין לדאוג ממנו:
+
+
+
+Mishnah 4
+
+<b>מאד מאד הוי שפל רוח.</b> אע״פ שבשאר מדות הדרך האמצעית היא המשובחת, במדת הגאוה אינו כן, אלא יטה לקצה האחרון של שפלות הרוח. לפי שהגאוה היא מאוסה ביותר, ועוד שרוב בני אדם נכשלים בה ולא בדילי אינשי מינה, לכך צריך לעשות לה הרחקה יתירה:
+
+
+
+Mishnah 5
+
+<b>הלומד על מנת ללמד מספיקין בידו ללמוד וללמד.</b> גרסינן. והכי פירושו, הלומד על מנת להיות תמיד עוסק בתורה ואין בדעתו להיות גומל חסדים עם הבריות, כרבה [ר״ה י״ח ע״א] דעסק בתורה ולא עסק בגמילות חסדים, אע״ג דאיבעי ליה לאעסוקי בגמילות חסדים, מכל מקום מספיקין בידו ללמוד וללמד, ותהיה מחשבתו נעשית. והלומד על מנת לעשות, שהוא רוצה לעסוק בתורה ולהיות ג״כ גומל חסדים, כאביי [שם] דעסק בתורה ובגמילות חסדים, מספיקין בידו להשלים מחשבתו, ויזכה ללמוד וללמד לשמור ולעשות. ויש מפרשים הלומד על מנת ללמד, בשביל שיקרא רב, וגורסין אין מספיקין בידו ללמוד וללמד. וברוב הספרים מצאתי כגירסא ראשונה, ועיקר:
+<b>אל תעשם עטרה להתגדל בהם.</b> שלא תאמר אלמוד בשביל שאקרא רבי ויושיבוני בראש, אלא למוד מאהבה וסוף הכבוד לבוא:
+<b>ולא קרדום לחפור בהם.</b> ולא תלמוד תורה כדי לעשות ממנה מלאכה שתתפרנס בה, כמו קרדום לחפור בה, שהעושה כן מועל בקדושתה של תורה וחייב מיתה בידי שמים כמי שנהנה מן ההקדש. ומלמדי תינוקות נוטלין שכר שימור התינוקות בלבד, שמשמרין אותן שלא יפשעו ויזיקו, ושכר פיסוק טעמים, שאין הרב חייב לטרוח וללמד לתלמידים פיסוק הטעמים. אבל שכר לימוד אסור ליטול, דכתיב (דברים ד׳) ואותי צוה ה׳ בעת ההיא ללמד אתכם חקים ומשפטים כאשר צוני ה׳ אלהי, מה אני בחנם, אף אתם בחנם. וכן הדיין אסור ליקח שכר פסק הדין, אלא שכר בטלה בלבד, דבר שהוא ניכר כמה מפסיד מביטול מלאכתו כדי לשמוע טענות בעלי הדין. ובלבד שיטול משניהם בשוה, ואם נוטל יותר מזה, דיניו בטלים. ומה שהתירה תורה לתלמיד חכם ליהנות מדברי תורה, הוא, שתמכר סחורתו בשוק קודם כל אדם, וגם שיפטר מכל מסים ועולים וארנוניות. ואפילו כסף גולגלתא חייבין הצבור ליתן עליו, ואפילו הוא עשיר ויש לו ממון הרבה יכול הוא לשאול בדין שיפטרוהו. ואם תלמיד חכם חולה הוא ומדוכא ביסורין ומרבין העם להביא מנות גדולות מפני כבוד תורתו, מצוה עליו שיטול, ואין זה בכלל נאות מדברי תורה, הואיל ואי אפשר לו להתפרנס בדרך אחרת. וכן תלמיד חכם שמינו אותו הצבור עליהם פרנס או ראש הסדר ומתעסק בצרכי ציבור, מותר לו ליקח מהם פרס ואפילו שכר הרבה יותר מכדי פרנסתו, כדי שיהיו מזונותיו בריוח ומתוך כך יהיה גדול ויראוי ומאויים בעיניהם. כדאשכחן בכהן גדול דכתיב ביה הגדול מאחיו, ודרשו חכמים [יומא י״ח ע״א] גדלהו מאחיו, שיהיו אחיו הכהנים מעשירים אותו משלהן. וחכמים הראשונים שהיו נמנעים מזה, מדת חסידות היתה בהם, אבל לא מן הדין:
+
+
+
+Mishnah 6
+
+<b>כל המכבד את התורה.</b> הדורש החסרות והיתרות שבתורה ומראה טעם על כל קוץ וקוץ לומר שאין בה דבר לבטלה, אין לך כבוד תורה גדול מזה. אי נמי, המכבד ספר תורה ומכבד לומדי התורה והעוסקים בה, כל אלו בכלל מכבד את התורה הן:
+
+
+
+Mishnah 7
+
+<b>החושך עצמו מן הדין.</b> במקום שיש גדול ממנו. אי נמי, אומר לבעלי הדין שיתפשרו:
+<b>פורק ממנו איבה.</b> שהיוצא מבית דין חייב, שונא לדיין, שאומר בלבו לא היפך בזכותי:
+<b>וגזל.</b> שמא יחייב הזכאי ונמצא שגזל בא על ידו:
+<b>ושבועת שוא.</b> שמא יחייב שבועה למי שאינו חייב בה ונמצא מביא לידי שבועת שוא. אי נמי, קרי תנא לשבועת שקר שבועת שוא, כגון האומר לא לויתי ולוה, דבשעת שבועה יצאה מפיו לשוא:
+<b>והגס לבו בהוראה.</b> בלא עיון ובלא המתנה:
+
+
+
+Mishnah 8
+
+<b>אל תהי דן יחידי.</b> אע״פ שיחיד מומחה יכול לדון, מדרכי החסידות הוא שאפילו מומחה לא יהי דן יחידי. ודוקא כשלא קבלוהו בעלי הדין עליהם לדיין, אבל קבלוהו בעלי הדין עליהם, דן יחידי ואפילו מדרך חסידות:
+<b>שאין דן יחידי אלא אחד.</b> הקב״ה שהוא יחיד בעולמו:
+<b>ואל תאמר.</b> לחבריך החולקים עליו. קבלו דעתי. שאני מומחה ובלא הצירוף שלכם הייתי יכול לדון:
+<b>שהן רשאין ולא אתה.</b> הואיל וצירפת אותם עמך ראוי שיפסק הדין על פי הרבים:
+
+Mishnah 9
+
+<b>המקיים את התורה מעוני.</b> שהוא דחוק למזונות ומתבטל ממלאכתו כדי לעסוק בתורה:
+<b>המבטל את התורה מעושר.</b> מחמת רוב הממון צריך ליתן לבו פעם לכאן ופעם לכאן ואין לו פנאי לעסוק בתורה:
+
+
+
+Mishnah 10
+
+<b>הוי ממעט בעסק.</b> המעט בעסק סחורתך ומלאכתך, ויהיה עיקר עסקך בתורה:
+<b>והוי שפל רוח בפני כל אדם.</b> ללמוד אפילו ממי שהוא קטן ממך בחכמה:
+<b>יש לך בטלים הרבה כנגדך.</b> שיסייעו לבטלך. פירוש אחר, יש בעולם כמה בטלים שהם הרשעים וחיות רעות שהם בטלים, ועל ידם הקב״ה יביא עליך פורענות:
+<b>ואם עסקת בתורה.</b> הוא עצמו ישלם שכרך ולא על ידי שליח. ובזה יתירה מדה טובה על מדת פורענות:
+
+
+
+Mishnah 11
+
+<b>פרקליט.</b> מלאך מליץ טוב:
+<b>קטיגור.</b> מליץ רע. ולשון קטיגור, קורא תגר. וסניגור שהוא הפך קטיגור, פירושו שונא תגר:
+
+
+
+Mishnah 12
+
+<b>יהי כבוד תלמידך חביב עליך כשלך.</b> שכן מצינו במשה שאמר ליהושע תלמידו בחר לנו אנשים, (שמות י״ז) עשאו שוה לו:
+<b>וכבוד חברך כמורא רבך.</b> דא״ל אהרן למשה בי אדוני, (במדבר י״ב) ואחיו גדול ממנו בשנים היה וקרי ליה אדוני:
+<b>ומורא רבך כמורא שמים.</b> דכתיב (שם י״א) אדוני משה כלאם, כלם מן העולם, כיון שמרדו בך כאילו מרדו בהקב״ה וחייבים כליה: 
+
+Mishnah 13
+
+<b>הוי זהיר בתלמוד.</b> שיהא תלמודך בדקדוק וכהלכה:
+<b>ששגגת תלמוד עולה זדון.</b> אם תטעה בהוראה מתוך שלא דקדקת בתלמודך ותבוא להתיר את האסור, הקב״ה מעלה על ידך כאילו עשית מזיד:
+<b>שלשה כתרים הם.</b> הכתובים בתורה, שחייבה התורה לנהוג בהם כבוד:
+<b>כתר תורה.</b> כתיב ביה (ויקרא י״ט) והדרת פני זקן, זה שקנה חכמה:
+<b>כתר כהונה.</b> כתיב ביה (שם כ״א) וקדשתו קדוש יהיה לך:
+<b>כתר מלכות.</b> כתיב ביה (דברים י״ז) שום תשים עליך מלך, שתהא אימתו עליך:
+<b>וכתר שם טוב.</b> מי שיש בידו מעשים טובים ושמועתו טובה מחמת מעשיו, לא מצינו לו כתר בתורה שיהיו חייבים לנהוג בו כבוד, והוא עולה על גבי כולן, שכל השלשה כתיים צריכים לו. שאם תלמיד חכם הוא וסני שומעניה שרי לבזוייה. ואם כהן גדול הוא, אמרינן ביומא (דף ע״א:) ייתון בני עממיא לשלם דעבדין עובדי אהרן, ולא ייתון בני אהרן לשלם דלא עבדין עובדי אהרן. ואם מלך הוא, כתיב (שמות כ״ב) ונשיא בעמך לא תאור, בעושה מעשה עמך:
+
+
+
+Mishnah 14
+
+<b>הוי גולה למקום תורה.</b> אם אין תלמידי חכמים במקומך:
+<b>ואל תאמר שהיא תבוא אחריך.</b> תלמידי חכמים יבואו לכאן:
+<b>שחבריך יקיימוה בידך.</b> ואל תסמוך שחבריך כשיבואו מבית הרב יקיימו התורה בידך, שתלמוד מהם מה שלמדו הם מן הרב. אלא הוי גולה אתה בעצמך למקום הרב, שאינו דומה שומע מפי תלמיד לשומע מפי הרב. פירוש אחר, שחבריך יקיימוה בידך, מפני מה אני אומר לך הוי גולה למקום תורה, שחבריך יקיימוה בידך, שאפילו אתה חריף ומפולפל ביותר לא תתקיים התורה בך אלא על ידי חבריך שתשא ותתן עמהם, והיינו דמסיים ואל בינתך אל תשען:
+
+
+
+Mishnah 15
+
+<b>אין בידינו.</b> כמו לא הוה בידיה [יבמות ק״ה ע״א]. כלומר אין הדבר הזה ידוע לנו מדוע דרך רשעים צלחה ומפני מה הצדיקים מדוכאים ביסורין. פירוש אחר, אין לנו בזמן הגלות לא משלוה והשקט שרגיל הקב״ה לתת לרשעים כדי לטרדן מן העוה״ב, ואף לא מן היסורים המיוחדים לצדיקים שהן יסורים של אהבה שאין בהן בטול תורה. כלומר יצאנו מכלל רשעים שאין לנו השלוה שיש לרשעים, ולכלל צדיקים לא הגענו, שהיסורים שלנו אינן של אהבה כיסורי הצדיקים:
+<b>הוי מקדים שלום לכל אדם.</b> ואפילו לנכרי בשוק:
+<b>והוי זנב לאריות.</b> לגדולים ממך:
+<b>ולא ראש לשועלים.</b> לקטנים ממך:
+
+Mishnah 16
+
+<b>בפרוזדור.</b> בית שער. תרגום אולם, פרוזדורא:
+<b>טרקלין.</b> מקום מושב המלך. כך אתה התקן עצמך בעוה״ז כדי שתזכה לעולם הבא:
+
+Mishnah 17
+
+<b>יפה שעה אחת בתשובה.</b> לצורך תשובה ומעשים טובים:
+<b>מכל חיי העולם הבא.</b> לפי שבאותו זמן אין התשובה ומעשים טובים מהנים לאדם, שאין העולם הבא אלא לקבל שכר על מה שקיים בעולם הזה:
+
+
+
+Mishnah 18
+
+<b>אל תרצה את חברך בשעת כעסו.</b> דכתיב (שמות ל״ג) פני ילכו והנחותי לך, אמר לו הקב״ה למשה המתן עד שיעברו פנים של זעם [ברכית ז׳ ע״א]:
+<b>ואל תנחמנו בשעה שמתו מוטל לפניו.</b> שבשעת החורבן כביכול היה הקב״ה מתאבל, בקשו מלאכי השרת לנחמו, ורוח הקודש משיבן אל תאיצו לנחמני:
+<b>ואל תשאל לו בשעת נדרו.</b> למצוא פתחים להתיר לו את נדרו. מפני שאז על כל פתח ופתח שתמצא לו יאמר אדעתא דהכי נדרתי, ושוב לא תמצא לו פתח. ומצינו כשנשבע הקב״ה למשה שלא יכנס לארץ לא התחנן מיד אלא המתין ואח״כ התחיל להתחנן:
+<b>בשעת קלקלתו.</b> כשנתקלקל בחטא. לפי שהוא מתבייש מכל אדם. וכן אתה מוצא כשחטא אדם הראשון לא נגלה עליהם הקב״ה עד שעשו חגורות, דכתיב (בראשית ג׳) ויעשו להם חגורות, ואח״כ וישמעו את קול ה׳ אלהים: 
+
+Mishnah 19
+
+<b>בנפול אויבד אל תשמח.</b> פסוק הוא במשלי, אלא ששמואל הקטן היה רגיל להוכיח בני אדם במדה זו:
+<b>פן יראה ה׳ ורע בעיניו.</b> שעשיתו בלבבך כאילו הוא שלוחך למלאות תאותך:
+<b>והשיב מעליו אפו.</b> מדלא כתיב ושב אלא והשיב, משמע יסירהו מעל אויביך וישיבהו עליך: 
+
+Mishnah 20
+
+<b>על נייר חדש.</b> שהוא מתקיים. כך גירסת הילדות אינה משתכחת:
+<b>ענבים קהות.</b> שלא נתבשלו כל צרכן ומקהות את השינים. כך חכמת הילד לא נתישבה כל צרכה ואין דבריו מתקבלים ומתישבים על הלב:
+<b>יין מגתו.</b> ששמריו מעורבים בתוכו. כך חכמת הילד תערובת ספיקות יש בה:
+<b>רבי אומר אל תסתכל בקנקן.</b> רבי פליג אדרבי יוסי בר׳ יהודה, ואמר כי כמו שיש קנקן חדש מלא יין ישן כך יש ילד שטעמו כטעם זקנים, ויש זקנים פחותים במעלת החכמה מן הילדים:
+
+
+
+Mishnah 21
+
+<b>והתאוה.</b> המבקש למלאות תאותו באכילה ושתיה ובעילה וכיוצא בהן:
+<b>והכבוד.</b> שיכבדוהו בני אדם:
+
+
+
+Mishnah 22
+
+<b>הילודים למות.</b> מי שנולד כבר עתיד הוא למות:
+<b>והמתים.</b> עתידים לחיות ולעמוד ליום הדין, אלה לחיי עולם, ואלה לחרפות ולדראון עולם:
+<b>וחיים לדון.</b> עומדין להיות נדונים ליום הדין:
+<b>לידע.</b> מאחרים:
+<b>ולהודיע.</b> לאחרים:
+<b>ולהודע.</b> להבין מעצמו:
+<b>הוא היוצר.</b> שכל העולם הוא בידו כחומר ביד היוצר. ומה טעם, לפי שהוא הבורא שברא את כל העולם כולו מאין, לפיכך יכול לעשות בו כרצונו:
+<b>הוא המבין הוא הדיין.</b> אחר שהבין כל מעשיהם מביאן בדין לפניו:
+<b>הוא בעל דין.</b> שהוא תובע את החוטאים:
+<b>והוא עתיד לדון.</b> לעולם הבא:
+<b>ולא משוא פנים ולא מקח שוחד.</b> שאינו נושא פנים אפילו לצדיק גמור שלא יענישו על עבירה קלה שבאת לידו. ואינו לוקח שוחד המצוה בשביל העבירה. אלא נותן שכר על המצוה ועונש על העבירה. כך פירש הרמב״ם:
+<b>ודע שהכל בא לפי חשבון.</b> פרוטה ופרוטה מצטרפת לחשבון גדול. כך עבירות קלות כשהן מרובות עולות לחשבון גדול:
+<b>שעל כרחך אתה נוצר.</b> שהנשמה אינה רוצה לצאת מן הפרגוד, מקום טהור שהנשמות מונחות שם, וליכנס במעי אשה במקום טמא, ומלאך בא ומוציאה בעל כרחה ומכניסה במעי האשה:
+<b>ועל כרחר אתה נולד.</b> בשעת הלידה אינו רוצה לצאת, ומלאך מוציאו בעל כרחו:
+<b>ועל כרחך אתה חי.</b> יש אדם מדוכא ביסורים ורוצה למות ואינו יכול:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>בעשרה מאמרות.</b> תשעה ויאמר, ובראשית נמי מאמר הוא, דכתיב (תהלים ל״ג) בדבר ה׳ שמים נעשו:
+<b>שמאבדים את העולם.</b> שכל המאבד נפש אחת מישראל כאילו איבד עולם מלא, והרשעים שבעונם מאבדים את נפשם כאילו מאבדים את העולם. כך מצאתי. ולי נראה, שמאבדין את העולם ממש, שמכריעים את כל העולם כולו לכף חובה, ונמצא העולם אבד בשבילם:
+<b>שנברא בעשרה מאמרות.</b> ואינו דומה המאבד מלאכה שהיא נעשית ביום אחד למלאכה שהיא נעשית בהרבה ימים:
+
+
+
+Mishnah 2
+
+<b>להודיע כמה ארך אפים לפניו.</b> אף אתה אל תתמה שהאריך לאומות העולם כל השנים הללו שהן משתעבדין בבניו, שיותר האריך לדורות שמאדם ועד נח, ואח״כ נשטפו:
+<b>וקבל עליו שכר כולם.</b> עשה מעשים טובים כנגד מה שהיה ראוי שיעשו כולם, לפיכך ניצולו כולם בזכותו. וכמו שנטל עליו עול מצות בעוה״ז כנגד כולם כך קבל בעוה״ב שכר כנגד כולם, שכל אדם יש לו שני חלקים אחד בגן עדן ואחד בגיהנם, זכה נוטל חלקו וחלק חבירו בגן עדן, נתחייב, נוטל חלקו וחלק חבירו בגיהנם [חגיגה ט״ו ע״ב]:
+
+
+
+Mishnah 3
+
+<b>עשרה נסיונות.</b> אחד, אור כשדים, שהשליכו נמרוד לכבשן האש. שני, לך לך מארצך. שלישי, ויהי רעב. רביעי, ותוקח האשה בית פרעה. חמישי, מלחמת המלכים. שישי, מעמד בין הבתרים, שהראהו שעבוד מלכיות. שביעי, המילה. שמיני, וישלח אבימלך ויקח את שרה. תשיעי, גרש האמה הזאת ואת בנה. עשירי, העקידה:
+
+
+
+Mishnah 4
+
+<b>עשרה נסים נעשו לאבותינו במצרים.</b> שניצולו מעשר מכות. וכולם היו במצריים ולא בישראל:
+<b>ועשרה על הים.</b> אחד, ויבקעו המים. שני, שנעשה הים כמין אוהל ונכנסו ישראל לתוכו, דכתיב [חבקוק ג׳] נקבת במטיו ראש פרזיו. שלישי, שנעשה קרקעית הים יבש בלא חומר וטיט, דכתיב (שמות י״ד) ובני ישראל הלכו ביבשה. רביעי, שקרקעית הים שדרכו בו המצריים שהיו רודפים אחרי ישראל נתלחלח ונעשה חומר וטיט, דכתיב (חבקוק ג׳) חומר מים רבים. חמישי, שהמים הנקפאים בקרקע הים לא היו חתיכה אחת אלא חתיכות קטנות, כעין לבינים ואבני הבנין מסודרים זה אצל זה, כדכתיב (תהלים ע״ד) אתה פוררת בעזך ים, שנעשה כעין פירורים. שישי, שנתקשו המים הנקפאים ונעשו קשים כסלעים, כדכתיב (שם) שברת ראשי תנינים על המים, והמצריים נקראו תנינים. שביעי, שנגזר הים לשנים עשר גזרים כדי שיעברו כל שבט ושבט בדרך אחד לבדו, והיינו דכתיב (שם קל״ו) לגוזר ים סוף לגזרים. שמיני, שקפאו המים כספיר ושוהם וזכוכית, כדי שיראו השבטים אלו את אלו, שעמוד האש היה מאיר להם, וזהו שנאמר (שם י״ח) חשכת מים עבי שחקים, כלומר קבוץ המים היה כעבי שחקים כעצם השמים לטוהר. תשיעי, שהיו יוצאים ממנו מים מתוקים שהיו שותים אותם, וזהו שנאמר נוזלים. עשירי, שלאחר ששתו מהם מה שרצו, הנותרים מהם היו נקפאים ונעשים ערימות, דכתיב (שמות ט״ו) נערמו מים נצבו כמו נד נוזלים:
+<b>עשר מכות הביא הקב״ה על המצריים במצרים.</b> דצ״ך עד״ש באח״ב:
+<b>ועשר על הים.</b> הן כנגד עשר נפילות שבשירת ויושע. רמה בים, ירה בים, טבעו בים סוף, תהומות יכסיומו, ירדו במצולות, תרעץ אויב, תהרוס קמיך, יאכלמו כקש, כסמו ים, צללו כעופרת, הרי עשר נפילות. ותבלעמו ארץ אינו בחשבון הנפילות, שזו היא טובתן שזכו לקבורה:
+<b>עשרה נסיונות נסו אבותינו להקב״ה במדבר.</b> שנים בים, אחד בירידה, שם נאמר (שם י״ד) המבלי אין קברים במצרים, ואחד בעלייה, ויבואו מרתה וילונו. אחד ברפידים, וירב העם עם משה. שנים במן, לא תצאו ויצאו, איש אל יותר ממנו ויותירו. שנים בשליו, בראשון בשבתנו על סיר הבשר, בשליו השני והאספסוף אשר בקרבו. אחד בעגל. ואחד במתאוננים. ובמרגלים. והוא עשירי, שם נאמר וינסו אותי זה עשר פעמים ולא שמעו בקולי: 
+
+Mishnah 5
+
+<b>ולא אירע קרי לכהן גדול.</b> לפי שהיא טומאה היוצאה מגופו, היה הדבר מגונה ומכוער יותר משאר טומאות:
+<b>ולא כבו גשמים אש עצי המערכה.</b> ואף על פי שהמזבח במקום מגולה היה:
+<b>ולא נצחה הרוח את עמוד העשן.</b> שלא יהא מתמר ועולה:
+<b>ולא נמצא פסול בעומר ובשתי הלחם ובלחם הפנים.</b> שאם היה נמצא בהם פסול קודם מצותן לא היה אפשר להקריב אחרים תחתם. שהעומר נקצר בלילה ולא היו מרבים לקצור. ושתי הלחם נאפים מערב יום טוב ואין אפייתן דוחה יום טוב. וכן לחם הפנים נאפה מערב שבת:
+<b>צפופים.</b> לשון צף על פני המים. מרוב הקהל היו נדחקים איש באחיו עד שהיו רגליהם נטולות מן הארץ ועומדים באויר:
+<b>ומשתחוים רוחים.</b> בשעת השתחויה נעשה להם נס ומשתחוים בריוח כל אחד רחוק מחברו ארבע אמות, כדי שלא ישמע את חברו כשהוא מתודה ומזכיר עונותיו:
+<b>צר לי המקום שאלין בירושלים, גרסינן.</b> לפי שהיה המקום מזמין להם פרנסתן ולא הוצרך אחד מהם לצאת משם ולומר פרנסתי [דחוקה] ואיני יכול לדור בירושלים. ויש ספרים שכתוב בהן כשאלין. ועל העולים לרגל נאמר, שלא היה אחד מהם מיצר כשהיה לן בירושלים מחמת דוחק המקום. כמו צר לי המקום גשה לי ואשבה (ישעיה מ״ט):
+
+
+
+Mishnah 6
+
+<b>בין השמשות.</b> בערב שבת בראשית קודם שנשלמה הבריאה:
+<b>פי הארץ.</b> לבלוע קורח ועדתו:
+<b>ופי הבאר.</b> בארה של מרים שהיתה הולכת עם ישראל במדבר בכל המסעות. ויש אומרים, שפתחה פיה ואמרה שירה, שנאמר (במדבר כ״א) עלי באר ענו לה:
+<b>פי האתון.</b> בין השמשות נגזר עליה שתדבר עם בלעם:
+<b>והקשת.</b> לאות ברית שלא יהיה עוד מבול:
+<b>והמן.</b> שירד לישראל ארבעים שנה במדבר:
+<b>והמטה.</b> שנעשו בו האותות. ושל סנפרינון היה:
+<b>והשמיר.</b> כמין תולעת, ברייתו כשעורה. כשהיו מראים אותו על האבנים הרשומות בדיו, הן נבקעות מאליהן. ובו פיתחו אבני האפוד והחושן, דכתיב בהו במלואותם:
+<b>הכתב.</b> צורת האותיות שהיו חקוקים בלוחות:
+<b>והמכתב.</b> שהיו נקראים מכל הארבעה צדדים:
+<b>והלוחות.</b> של סנפרינון היו, ארכן ששה, ורחבן ששה, ועוביין שלשה. כאבן אחת שארכה ורחבה ועוביה שוין. ונחלקה לשתים ונגללים היו וחצובים מגלגל חמה:
+<b>אף המזיקין.</b> אלו השדים. שלאחר שברא הקדוש ברוך הוא אדם וחוה היה מתעסק בבריאתן, וכשברא רוחותיהן לא הספיק לברוא גופויהן עד שקדש היום, ונשארו רוחות בלא גוף:
+<b>ואילו של אברהם אבינו.</b> נגזר עליו בין השמשות שיהיה נאחז בסבך בקרניו בשעת העקידה:
+<b>אף צבת בצבת עשויה.</b> תרגום מלקחיה צביתהא. הצבת אינה נעשית אלא בצבת אחרת, וראשונה מי עשאה, על כרחך מאליה נעשית בידי שמים, ונבראת בין השמשות. וזה נדחה בגמרא בפרק מקום שנהגו (פסחים דף נד:), ואמרו, אפשר שהצבת הראשונה נעשית בדפוס שהתיכו הנחושת באש והציקוהו בתוך הדפוס ונעשית הצבת מיד: 
+
+Mishnah 7
+
+<b>גולם.</b> לשון גולמי כלים, שלא נגמרה מלאכתן. כך אדם שאינו נגמר בדעתו לא במדות ולא בחכמה קרוי גולם:
+<b>אינו מדבר לפני מי שגדול ממנו בחכמה.</b> שכן מצינו באלעזר ואיתמר שלא רצו לדבר בפני אביהן כשקצף עליהם משה, והשיב אהרן:
+<b>ואינו נכנס לתוך דברי חבירו.</b> שלא [יערבבנו]. דכתיב (במדבר י״ב) שמעו נא דברי, המתינו לי עד שאדבר. קל וחומר להדיוט:
+<b>ואינו נבהל להשיב.</b> כדי שתהא תשובתו כהלכה. וכן באליהוא הוא אומר (איוב ל״ו) כתר לי זעיר ואחוך:
+<b>שואל כענין ומשיב כהלכה.</b> לדבר אחד הוא נמנה כאן. והכי פירושו, התלמיד שואל כענין כלומר באותו ענין שהם עסוקים בו, ואז הרב משיב כהלכה. אבל אם ישאל התלמיד שלא כענין, הוא מביא לרב שישיב שלא כהלכה. על דרך שאמר רבי חייא לרב (שבת דף ג׳) כי קאי רבי בהאי מסכתא לא תשייליה במסכתא אחריתי. וכן אתה מוצא באנשים אשר היו טמאים לנפש אדם שראו את משה עוסק בהלכות הפסח ושאלו לו באותה ענין:
+<b>ואומר על ראשון ראשון.</b> וכן מצינו בהקב״ה שאמר לו משה (שמות ג׳) מי אנכי כי אלך אל פרעה, היא הראשונה. וכי אוציא את בני ישראל, הרי שניה. והשיבו הקב״ה על הראשונה כי אהיה עמך, ועל השניה, בהוציאך את העם ממצרים תעבדון את האלהים:
+<b>ועל מה שלא שמע אומר לא שמעתי.</b> אם פוסק דין מן הסברא מדעתו לא יאמר כך שמעתי מרבותי. ומצינו באנשי חרן (בראשית כ״ט) כששאל מהם יעקב השלום לו, אמרו לו שלום, והנה רחל בתו באה עם הצאן, כלומר, זה אנו יודעים, ואם תשאל יותר, הנה רחל בתו באה עם הצאן והיא תגיד לך, כי אנחנו לא ידענו יותר מזה:
+<b>ומודה על האמת.</b> ואע״פ שיכול להעמיד את דבריו על ידי טענות שבידו. וכן מצינו במשה (ויקרא י׳), כשסלקו אהרן ואמר לו, אם שמעת בקדשי שעה אין לך להקל בקדשי דורות, וישמע משה וייטב בעיניו, הודה ולא בוש לומר לא שמעתי, אלא שמעתי ושכחתי:
+<b>וחלופיהן בגולם.</b> חלוף הדברים הללו שבחכם הם בגולם:
+
+Mishnah 8
+
+<b>רעב של בצורת.</b> הגשמים מועטים ומתוך כך השער מתיקר:
+<b>רעב של מהומה.</b> מפני הגייסות אין יכולין לאסוף התבואה:
+<b>רעב של כליה.</b> השמים כברזל והארץ כנחושה:
+<b>שלא נמסרו לב״ד.</b> שלא עשו בהן דין תורה:
+<b>ועל פירות שביעית.</b> שעושים בהן סחורה ואין נוהגין בהן קדושת שביעית:
+<b>ענוי הדין.</b> שיודעים להיכן הדין נוטה ומעכבין ואין פוסקין אותו:
+<b>עוות הדין.</b> לזכות את החייב ולחייב את הזכאי:
+<b>ועל המורים בתורה שלא כהלכה.</b> לאסור את המותר ולהתיר את האסור:
+
+
+
+Mishnah 9
+
+<b>שבועת שוא.</b> לבטלה, שלא לצורך:
+<b>חלול השם.</b> העובר עבירה בפרהסיא ביד רמה. אי נמי, שבני אדם רואים ולומדים ממעשיו:
+<b>ועל השמטת הארץ.</b> שחורשים וזורעים בשביעית:
+<b>מפני מעשר עני שבשלישית.</b> שבמקום מעשר שני שמפרישים בשאר שנים של שמטה, בשלישית ובששית מפרישין מעשר עני:
+<b>גזל מתנות עניים.</b> לקט שכחה ופאה פרט ועוללות:
+
+
+
+Mishnah 10
+
+<b>שלי שלי ושלך שלך.</b> איני רוצה להנותך, והלואי שלא תהנה אותי:
+<b>ויש אומרים זו מדת סדום.</b> קרוב הדבר לבוא לידי מדת סדום. שמתוך שהוא רגיל בכך, אפילו בדבר שחבירו נהנה. והוא אינו חסר לא ירצה להנות את חבירו, וזו היתה מדת סדום שהיו מתכוונים לכלות הרגל מביניהם, ואע״פ שהיתה הארץ רחבת ידים לפניהם ולא היו חסרים כלום:
+<b>שלי שלך ושלך שלי עם הארץ.</b> שנהנה ומהנה בשוה, וזהו ישובה של הארץ, אבל אינו יודע קרא דכתיב (משלי ט״ו) ושונא מתנות יחיה. וזהו לשון עם הארץ האמור בכל מקום, שרוצה בתקונה של הארץ אבל אין בו חכמה להבדיל בתקונין הראויין:
+<b>שלי שלך ושלך שלך.</b> מהנה את הבריות מנכסיו, והוא אינו נהנה מאחרים:
+<b>חסיד.</b> שעושה לפנים משורת הדין:
+
+
+
+Mishnah 11
+
+<b>הכי גרסינן נוח לכעוס ונוח לרצות יצא שכרו בהפסדו, קשה לכעוס וקשה לרצות יצא הפסדו בשכרו.</b> אדם שכועס מהר על כל דבר, אע״פ שהוא חוזר ומתרצה מהרה הפסדו מרובה משכרו, שרוב מעשיו מקולקלים מאחר שהוא נוח לכעוס על כל דבר ודבר. אבל הקשה לכעוס, אע״פ שיש לו מדה רעה שהוא קשה לרצות, יצא הפסדו המועט שהוא קשה לרצות בשכרו המרובה שהוא קשה לכעוס, ורוב מעשיו מתוקנים. ואית דגרסי איפכא. וגרסא זו נראית לי עיקר:
+
+
+
+Mishnah 12
+
+<b>מהר לשמוע ומהר לאבד יצא שכרו בהפסדו.</b> דמאחר ששוכח מה שלומד מה הנאה יש במה שהוא מהר לשמוע, נמצא הפסדו גדול משכרו:
+<b>קשה לשמוע וקשה לאבד יצא הפסדו בשכרו.</b> שמדה טובה שיש בו יתירה על המדה הנפסדת, הואיל ומה ששמע אחר הקושי הוא זוכר ואינו שוכח. ונפקא מינה, שאם יש לפנינו שני תלמידים ואין לנו לספק מזון אלא לאחד מהם, נקדים הקשה לאבד על המהר לשמוע:
+<b>זה חלק רע.</b> לא הוה שייך למתני הכא חסיד או רשע, שאין זה דבר התלוי בבחירתו של אדם, אלא חסרון שהיה בו מעיקר ברייתו:
+
+
+
+Mishnah 13
+
+<b>ארבע מדות בנותני צדקה.</b> כלומר בנתינת הצדקה. ולא בנותני צדקה ממש, דהא איכא בהו מי שאינו נותן. וכן בסמוך בהולכי לבית המדרש, היינו בהליכת בית המדרש:
+<b>עינו רעה בשל אחרים.</b> דיודע שהצדקה מעשרת ואינו רוצה שאחרים יתעשרו. פירוש אחר, יש מי שחס על ממון קרוביו יותר מעל ממונו, ואע״פ שהוא נותן אינו רוצה שקרוביו יתנו, שלא יאבדו את ממונם, והיינו עינו רעה בשל אחרים דומיא דעינו רעה בשלו דבסיפא:
+
+
+
+Mishnah 14
+
+<b>הולך ואינו עושה.</b> הולך לבית המדרש לשמוע ואינו שונה ולומד ולא מבין:
+<b>עושה ואינו הולך.</b> לומד ושונה בבית המדרש שבביתו:
+
+
+
+Mishnah 15
+
+<b>ביושבים לפני חכמים.</b> לעיל בארבע מדות בתלמידים איירי בענין הזכרון והשכחה, והשתא מיירי בענין הסברא הישרה וברירת הדבר הצודק מהבלתי צודק:
+<b>ספוג.</b> הוא סופג את המים, בין עכורים בין צלולים, כך יש מי שלבו רחב ומקבל כל מה ששומע, ואין בו כח לברור האמת מן השקר:
+<b>משפך.</b> כלי שנותנים על פי חבית או על פי הנוד כשרוצים למלאותו יין או שמן:
+<b>שמכניס בזו ומוציא בזו.</b> כך יש מי שמקבל כל מה שלומד וכבולעו כך פולטו:
+<b>משמרת.</b> מוציא כל מה ששומע בבית המדרש, וקולט דבר של בטלה:
+<b>נפה.</b> לאחר שמוציאים הסובין והמורסן מן הקמח הנטחן ונשאר הקמח הדק עם הסולת הגס והוא החשוב, מעבירין אותו בנפה דקה מאד ויורד ממנה כל אותו הקמח הדק שהוא כעין עפרורית לבנה ונשאר הסולת הגס החשוב. וכן היו עושין למנחות. כך יש מי שיש בו כח לברר וללבן שמועותיו, וקולט האמת מן השקר והבטל: 
+
+Mishnah 16
+
+<b>כל אהבה שהיא תלויה בדבר בטל.</b> שאינו מתקיים, כשיתבטל הדבר שהיה סבה לאותה אהבה, גם האהבה בטלה. וכל אהבה שאינה תלויה בדבר בטל אלא בדבר קיים, כגון אהבת הצדיקים והחכמים, אינה בטלה לעולם. כשם שהדבר שהוא סבה לאותה אהבה אינה בטל, כך אין האהבה בטלה:
+<b>אהבת אמנון ותמר.</b> מפני יפיה:
+<b>אהבת דוד ויונתן.</b> להשלים רצון קונם. דאמר לו יהונתן לדוד אתה תהיה למלך על ישראל ואני אהיה לך למשנה:
+
+
+
+Mishnah 17
+
+<b>כל מחלוקת שהיא לשם שמים סופה להתקיים.</b> כלומר שאנשי המחלוקת ההיא מתקיימים ואינם אובדין, כמחלוקת הלל ושמאי שלא אבדו לא תלמידי בית שמאי ולא תלמידי בית הלל. אבל קורח ועדתו אבדו. ואני שמעתי, פירוש סופה, תכליתה המבוקש מענינה. והמחלוקת שהיא לשם שמים, התכלית והסוף המבוקש מאותה מחלוקת להשיג האמת, וזה מתקיים, כמו שאמרו מתוך הויכוח יתברר האמת, וכמו שנתבאר במחלוקת הלל ושמאי שהלכה כבית הלל. ומחלוקת שאינה לשם שמים, תכלית הנרצה בה היא בקשת השררה ואהבת הניצוח, וזה הסוף אינו מתקיים, כמו שמצינו במחלוקת קורח ועדתו שתכלית וסוף כוונתם היתה בקשת הכבוד והשררה והיו להיפך:
+
+
+
+Mishnah 18
+
+<b>אין חטא בא על ידו.</b> כדי שלא יהא הוא בגיהנם ותלמידיו בגן עדן:
+<b>אין מספיקין בידו לעשות תשובה.</b> שלא יהא הוא בגן עדן ותלמידיו בגיהנם:
+<b>וזיכה את הרבים.</b> שלימד תורה לכל ישראל:
+<b>צדקת ה׳ עשה ומשפטיו עם ישראל.</b> ומשפטיו שעם ישראל כאילו הוא עשאן:
+<b>אשר חטא ואשר החטיא את ישראל.</b> מדלא קאמר על חטאת ירבעם וישראל, שמע מינה שהכל תלוי בירבעם:
+
+
+
+Mishnah 19
+
+<b>מתלמידיו של אברהם אבינו.</b> למד ממנו והולך בדרכיו:
+<b>עין טובה.</b> מסתפק במה שיש לו ואינו חומד ממון אחרים. שכן מצינו באברהם שאמר למלך סדום (בראשית י״ד) אם מחוט ועד שרוך נעל ואם אקח מכל אשר לך:
+<b>ורוח נמוכה.</b> ענוה יתירה. וכן מצינו אברהם אומר (שם י״ח) ואנכי עפר ואפר:
+<b>ונפש שפלה.</b> זהירות והפרישה מן התאוות. ומצינו זה באברהם, דכתיב (שם י״ב) הנה נא ידעתי כי אשה יפת מראה את, שעד עכשיו לא הכיר בה מרוב צניעות. ובבלעם אשכחן עין רעה, שהיה יודע שהיה רע בעיני המקום שילך אצל בלק והיה הולך כדי ליטול שכר, דכתיב (במדבר כ״ב) אם יתן לי בלק מלא ביתו כסף וזהב:
+<b>ורוח גבוהה.</b> דאמר (שם כ״ד) נאם שומע אמרי אל ויודע דעת עליון:
+<b>ונפש רחבה.</b> שאם לא היה רב התאוה לא היה יועץ להפקיר בנות מואב לזנות. ואמרו חכמים [סנהדרין ק״ה ע״א] בלעם בועל אתונו היה:
+<b>להנחיל אוהבי יש.</b> אברהם אקרי אוהב, דכתיב (ישעיה מ״א) זרע אברהם אוהבי. יש, בעוה״ב. ואוצרותיהם אמלא, בעוה״ז:
+<b>אנשי דמים.</b> בלעם איקרי איש דמים, שהפיל בעצתו עשרים וארבעה אלפים מישראל: 
+
+Mishnah 20
+
+<b>עז כנמר.</b> הנמר הזה נולד מן חזיר היער והלביאה, כי בעת יחם האריות הלביאה מכנסת ראשה בסבכי היער ונוהמת ותובעת את הזכר, והחזיר שומע קולה ורובעה, ונמר יוצא מבין שניהן. ולפי שהוא ממזר הוא עז פנים, אע״פ שאין בו גבורה כל כך. אף אתה הוי עז ולא תתבייש לשאול מרבך מה שלא הבנת, כאותה ששנינו לא הביישן למד:
+<b>וקל כנשר </b>לחזור אחר תלמודך, ולא תיגע כדכתיב (שם מ׳) יעלו אבר כנשרים ירוצו ולא ייגעו:
+<b>ורץ כצבי.</b> לרדוף אחר המצות:
+<b>וגבור כארי.</b> לכבוש את יצרך מן העבירות:
+<b>עז פנים.</b> לפי שהעזות ניכר בפנים כדכתיב (משלי כ״א) העז איש רשע בפניו, לפיכך נקרא עז פנים:
+<b>שתבנה עירך במהרה בימינו.</b> כלומר, כשם שחוננתנו זאת המדה, שסימן לזרע אברהם ביישנים רחמנים וגומלי חסדים [יבמות ע״ט ע״א], כן יהי רצון שתבנה עירך וכו׳: 
+
+Mishnah 21
+
+<b>בן חמש שנים למקרא.</b> מערלה ילפינן, דכתיב (ויקרא י״ט) שלש שנים יהיה לכם ערלים וגו׳ ובשנה הרביעית יהיה כל פריו קודש הלולים, שאביו מלמדו צורת האותיות והיכר הנקודות. ובשנה החמישית תאכלו את פריו להוסיף לכם תבואתו, מכאן ואילך ספי ליה כתורא:
+<b>בן עשר למשנה.</b> שלומד מקרא חמש שנים, וחמש שנים משנה, וחמש שנים גמרא. דאמר מר [חולין כ״ד ע״א] כל תלמיד שלא ראה סימן יפה במשנתו חמש שנים שוב אינו רואה, דכתיב (במדבר ח׳) זאת אשר ללוים מבן חמש ועשרים שנה ומעלה יבא לצבוא צבא, שבא ולומד הלכות עבודה חמש שנים, ובן שלשים עובד:
+<b>בן שלש עשרה למצות.</b> דכתיב (שם ה׳) איש או אשה כי יעשו מכל חטאת האדם, וגבי שכם כתיב (בראשית ל״ד) ויקחו שני בני יעקב שמעון ולוי אחי דינה איש חרבו. ולוי באותו פרק בן שלשה עשר שנה היה, וקרי ליה איש:
+<b>בן שמונה עשרה לחופה.</b> י״ט אדם כתובים בפרשת בראשית מן ויאמר אלהים נעשה אדם עד ויבן ה׳ אלהים את הצלע, חד לגופיה, פשו ליה שמונה עשר לדרשא:
+<b>בן עשרים לרדוף.</b> אחר מזונותיו. לאחר שלמד מקרא משנה וגמרא ונשא אשה והוליד בנים, צריך הוא לחזור ולבקש אחר מזונות. פירוש אחר, בן עשרים לרדוף אותו מן השמים ולהענישו על מעשיו, שאין ב״ד של מעלה מענישין פחות מבן עשרים:
+<b>בן שלשים לכח.</b> שהלוים היו מקימים את המשכן ומפרקין וטוענין את העגלות ונושאין בכתף מבן שלשים שנה ומעלה:
+<b>בן ארבעים לבינה.</b> שלאחר ארבעים שנה שהיו ישראל במדבר אמר להם משה (דברים כ״ט) ולא נתן ה׳ לכם לב לדעת ועינים לראות ואזנים לשמוע עד היום הזה:
+<b>בן חמשים לעצה.</b> שנאמר בלוים (במדבר ח׳) ומבן חמשים שנה ישוב מצבא העבודה ולא יעבוד עוד ושרת את אחיו וגו׳ ומהו השירות, שיתן להם עצה:
+<b>בן ששים לזקנה.</b> דכתיב (איוב ה׳) תבא בכלח אלי קבר. בכל״ח בגימטריא ששים:
+<b>בן שבעים לשיבה.</b> דכתיב בדוד (דברי הימים א כ״ט) וימת בשיבה טובה, וימי חייו היו שבעים שנה:
+<b>בן שמונים לגבורות.</b> דכתיב (תהלים צ׳) ואם בגבורות שמונים שנה:
+<b>בן תש ים לשוח.</b> הולך שחוח וכפוף. ויש אומרים, לשון שוחה עמוקה: 
+
+Mishnah 22
+
+<b>הפוך בה והפוך בה.</b> בתורה:
+<b>דכולה בה.</b> שהכל תמצא בה:
+<b>וסיב ובלה בה.</b> גם עד זקנה ושיבה לא תעזבנה:
+<b>ומינה לא תזוע.</b> שלא תאמר למדתי חכמת ישראל אלך ואלמוד חכמת יונית, שאין מותר ללמוד חכמת יונית אלא במקום שאסור להרהר בדברי תורה, כגון בבית המרחץ או בבית הכסא. ששאלו את ר׳ יהושע מהו ללמד אדם את בנו חכמת יונית, אמר להם ילמדנו בשעה שאינו לא יום ולא לילה, דהא כתיב והגית בו יומם ולילה:  
+
+Mishnah 23
+
+<b>לפום צערא אגרא.</b> כפי רוב הצער שאתה סובל בלמוד התורה ועשיית המצוה, יהיה שכרך מרובה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+
+
+Mishnah 12
+
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/ToratEmet.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/ToratEmet.txt
new file mode 100644
index 0000000000000000000000000000000000000000..a990080f50ee95c808fd5aa0b0bab2b863ec804f
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/ToratEmet.txt	
@@ -0,0 +1,825 @@
+Bartenura on Pirkei Avot
+ברטנורא על משנה אבות
+ToratEmet
+http://www.toratemetfreeware.com/online/f_01313.html
+
+ברטנורא על משנה אבות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי.</b> אוֹמֵר אֲנִי, לְפִי שֶׁמַּסֶּכֶת זוֹ אֵינָהּ מְיֻסֶּדֶת עַל פֵּרוּשׁ מִצְוָה מִמִּצְוֹת הַתּוֹרָה כִּשְׁאָר מַסֶּכְתּוֹת שֶׁבַּמִּשְׁנָה, אֶלָּא כֻּלָּהּ מוּסָרִים וּמִדּוֹת, וְחַכְמֵי אֻמּוֹת הָעוֹלָם גַּם כֵּן חִבְּרוּ סְפָרִים כְּמוֹ שֶׁבָּדוּ מִלִּבָּם בְּדַרְכֵי הַמּוּסָר כֵּיצַד יִתְנַהֵג הָאָדָם עִם חֲבֵרוֹ, לְפִיכָךְ הִתְחִיל הַתַּנָּא בְּמַסֶּכֶת זוֹ מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי, לוֹמַר לְךָ שֶׁהַמִּדּוֹת וְהַמּוּסָרִים שֶׁבְּזוֹ הַמַּסֶּכְתָּא לֹא בָּדוּ אוֹתָם חַכְמֵי הַמִּשְׁנָה מִלִּבָּם, אֶלָּא אַף אֵלּוּ נֶאֶמְרוּ בְּסִינַי: 
+<b>מִסִּינַי.</b> מִמִּי שֶׁנִּגְלָה בְּסִינַי:
+<b>לִזְקֵנִים.</b> שֶׁהֶאֱרִיכוּ יָמִים אַחֲרֵי יְהוֹשֻׁעַ. וְאוֹתָם הַזְּקֵנִים לִזְקֵנִים אֲחֵרִים עַד שֶׁהִגִּיעוּ לִתְחִלָּתָם שֶׁל נְבִיאִים שֶׁהֵן עֵלִי הַכֹּהֵן וּשְׁמוּאֵל הָרָמָתִי:
+<b>לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה.</b> מֵאָה וְעֶשְׂרִים זְקֵנִים הָיוּ. זְרֻבָּבֶל שְׂרָיָה רְעֵלָיָה מָרְדְּכַי בִּלְשָׁן, שֶׁהָיוּ בִּימֵי עֶזְרָא כְשֶׁעָלוּ מִן הַגּוֹלָה בְּבַיִת שֵׁנִי. וּמִכְּלָלָם, חַגַּי זְכַרְיָה וּמַלְאָכִי וּנְחֶמְיָה בֶּן חֲכַלְיָה וְחַבְרֵיהֶם. וְנִקְרְאוּ כְּנֶסֶת הַגְּדוֹלָה לְפִי שֶׁהֶחֱזִירוּ הָעֲטָרָה לְיָשְׁנָהּ (יומא סט:) שֶׁמֹּשֶׁה אָמַר (דברים י) הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא, בָּאוּ יִרְמְיָה וְדָנִיֵּאל וְלֹא אָמְרוּ גִּבּוֹר וְנוֹרָא, וְהֵם הֶחֱזִירוּם כְּבַתְּחִלָּה, לְפִי שֶׁאָמְרוּ הֵן הֵן גְּבוּרוֹתָיו הֵן הֵן נוֹרְאוֹתָיו, שֶׁאִלְמָלֵא כֵן הֵיאַךְ אֻמָּה כָּזוֹ יְכוֹלָה לְהִתְקַיֵּם בִּפְנֵי כַּמָּה אֻמּוֹת: 
+<b>הֵם אָמְרוּ שְׁלֹשָׁה דְבָרִים.</b> הַרְבֵּה דְּבָרִים אָמְרוּ, אֶלָּא שְׁלֹשָׁה דְּבָרִים הַלָּלוּ אָמְרוּ [הֵן] שֶׁיֵּשׁ בָּהֶם קִיּוּם הַתּוֹרָה: 
+<b>הֱווּ מְתוּנִים בַּדִּין.</b> שֶׁאִם בָּא דִּין לְפָנֶיךָ פַּעַם וּשְׁתַּיִם וְשָׁלֹשׁ, לֹא תֹאמַר דִּין זֶה כְּבָר בָּא לְפָנַי וְשָׁנִיתִי וְשִׁלַּשְׁתִּי בּוֹ, אֶלָּא הֱווּ מְתוּנִים, כְּלוֹמַר מַמְתִּינִים קֹדֶם שֶׁתִּפְסְקוּ הַדִּין: 
+<b>וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה.</b> לַאֲפוֹקֵי מֵרַבָּן גַּמְלִיאֵל דְּאָמַר (ברכות כח.) כָּל תַּלְמִיד שֶׁאֵין תּוֹכוֹ כְּבָרוֹ אַל יִכָּנֵס לְבֵית הַמִּדְרָשׁ, קָא מַשְׁמַע לָן שֶׁמְּלַמְּדִין תּוֹרָה לְכָל אָדָם וְאֵין צָרִיךְ לִבְדֹּק אַחֲרָיו, וּבִלְבַד שֶׁלֹּא יִהְיֶה יָדוּעַ מֵעִנְיָנוֹ שֶׁמַּעֲשָׂיו מְקֻלְקָלִים וְסָאנֵי שׁוּמְעָנֵיהּ. אִי נַמִּי אַשְׁמוֹעִינַן (יבמות סב:) שֶׁאִם הֶעֱמִיד תַּלְמִידִים בְּבַחֲרוּתוֹ יַעֲמִיד תַּלְמִידִים בְּזִקְנוּתוֹ, דִּכְתִיב (קהלת יא) בַּבֹּקֶר זְרַע זַרְעֶךָ וְלָעֶרֶב אַל תַּנַּח יָדֶךָ: 
+<b>וַעֲשׂוּ סְיָג לַתּוֹרָה.</b> גָּדֵר שֶׁלֹּא יָבֹא לִגַּע בְּאִסּוּר תּוֹרָה, כְּגוֹן שְׁנִיּוֹת לָעֲרָיוֹת, וּשְׁבוּת לְשַׁבָּת. דִּכְתִיב (ויקרא יח) וּשְׁמַרְתֶּם אֶת מִשְׁמַרְתִּי, עֲשׂוּ מִשְׁמֶרֶת לְמִשְׁמַרְתִּי: 
+
+Mishnah 2
+
+<b>מִשְּׁיָרֵי.</b> מִשִּׁיּוּרֵי. שֶׁלְּאַחַר שֶׁמֵּתוּ כֻּלָּן נִשְׁתַּיְּרָה הַקַּבָּלָה בְּיָדוֹ. וְהוּא הָיָה כֹּהֵן גָּדוֹל אַחַר עֶזְרָא:
+<b>הוּא הָיָה אוֹמֵר.</b> כְּלוֹמַר כָּךְ הָיָה מְרַגְּלָא בְּפוּמֵיהּ תָּמִיד. וְכֵן כָּל רַבִּי פְּלוֹנִי אוֹמֵר, הוּא הָיָה אוֹמֵר, שֶׁבְּמַסֶּכְתָּא זוֹ, פֵּרוּשָׁן הָיָה רָגִיל לוֹמַר כֵּן תָּמִיד: 
+<b>הָעוֹלָם עוֹמֵד.</b> לֹא נִבְרָא הָעוֹלָם אֶלָּא בִּשְׁבִיל שְׁלֹשָׁה דְּבָרִים הַלָּלוּ:
+<b>עַל הַתּוֹרָה.</b> שֶׁאִלְמָלֵי לֹא קִבְּלוּ יִשְׂרָאֵל אֶת הַתּוֹרָה לֹא נִבְרְאוּ שָׁמַיִם וָאָרֶץ, דִּכְתִיב (ירמיה לג) אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי (שבת פח.): 
+<b>וְעַל הָעֲבוֹדָה.</b> עֲבוֹדַת הַקָּרְבָּנוֹת. שֶׁכָּךְ שָׁנִינוּ בְּמַסֶּכֶת תַּעֲנִית (כז:), שֶׁאִלְמָלֵא מַעֲמָדוֹת לֹא נִתְקַיְּמוּ שָׁמַיִם וָאָרֶץ. וּמָצִינוּ שֶׁבִּשְׁבִיל הַקָּרְבָּנוֹת שֶׁהִקְרִיב נֹחַ נִשְׁבַּע [הַקָּדוֹשׁ בָּרוּךְ הוּא] שֶׁלֹּא יָבִיא מַבּוּל לָעוֹלָם. הֲרֵי שֶׁהָעוֹלָם עוֹמֵד עַל הַקָּרְבָּנוֹת: 
+<b>וְעַל גְּמִילוּת חֲסָדִים.</b> דִּכְתִיב (תהלים פט) עוֹלָם חֶסֶד יִבָּנֶה. וּגְמִילוּת חֲסָדִים, הוּא לְשַׂמֵּחַ חֲתָנִים, וּלְנַחֵם אֲבֵלִים, וּלְבַקֵּר חוֹלִים, וְלִקְבֹּר מֵתִים, וְכַיּוֹצֵא בָזֶה:
+
+Mishnah 3
+
+<b>פְּרָס.</b> לְשׁוֹן עֶרֶךְ. בְּעֶרְכֶּךָ, מְתַרְגְּמִינַן פּוּרְסָנֵיהּ. וְהוּא מַה שֶּׁאָדָם נוֹתֵן לְמִי שֶׁעָבַד אוֹתוֹ וְהוּא אֵינוֹ חַיָּב בַּדִּין לִתֵּן לוֹ כְּלוּם, כְּמוֹ מַה שֶּׁיִּתֵּן אָדָם לִבְנוֹ קָטָן אוֹ לְאִשְׁתּוֹ אוֹ לְעַבְדּוֹ מִפְּנֵי קוֹרַת רוּחַ שֶׁעָשׂוּ לוֹ. וַאֲפִלּוּ לְתִקְוַת פְּרָס כָּזֶה לֹא יַעֲבֹד אָדָם אֶת בּוֹרְאוֹ, אֶלָּא מֵאַהֲבָה בִּלְבַד: 
+<b>וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם.</b> אַף עַל פִּי שֶׁאַתָּה עוֹבֵד מֵאַהֲבָה עֲבֹד גַּם כֵּן מִיִּרְאָה. שֶׁהָעוֹבֵד מֵאַהֲבָה זָרִיז בְּמִצְוֹת עֲשֵׂה, וְהָעוֹבֵד מִיִּרְאָה נִזְהָר מִמִּצְוֹת לֹא תַעֲשֶׂה, וְנִמְצֵאת דַּעֲבוֹדָתוֹ שְׁלֵמָה. וְכֵן אָמְרוּ חֲזַ"ל, עֲבֹד מֵאַהֲבָה עֲבֹד מִיִּרְאָה. עֲבֹד מֵאַהֲבָה, שֶׁאִם בָּאתָ לִשְׂנֹא דַּע שֶׁאַתָּה אוֹהֵב וְאֵין אוֹהֵב שׂוֹנֵא. עֲבֹד מִיִּרְאָה, שֶׁאִם בָּאתָ לִבְעֹט דַּע שֶׁאַתָּה יָרֵא וְאֵין יָרֵא בּוֹעֵט: 
+
+Mishnah 4
+
+<b>יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם.</b> כָּל הַתַּנָּאִים הַנִּזְכָּרִים בְּפֶרֶק זֶה זוּג זוּג פְּלוֹנִי וּפְלוֹנִי קִבְּלוּ מִפְּלוֹנִי וּפְלוֹנִי, הָרִאשׁוֹן מֵהֶם נָשִׂיא וְהַשֵּׁנִי אַב בֵּית דִּין: 
+<b>יְהִי בֵיתְךָ בֵית וַעַד לַחֲכָמִים.</b> כְּשֶׁיִּרְצוּ הַחֲכָמִים לְהִתְקַבֵּץ וּלְהִוָּעֵד, יִהְיֶה בֵּיתְךָ מוּכָן לְדָבָר זֶה, שֶׁיִּהְיוּ רְגִילִים לוֹמַר נִתְקַבֵּץ בַּבַּיִת שֶׁל פְּלוֹנִי. שֶׁאִי אֶפְשָׁר שֶׁלֹּא תִּלְמֹד מֵהֶם אֵיזֶה דְּבַר חָכְמָה. מָשְׁלוּ מָשָׁל לְמַה הַדָּבָר דּוֹמֶה, לְנִכְנָס לַחֲנוּתוֹ שֶׁל בַּשָּׂם, אַף עַל פִּי שֶׁלֹּא לָקַח כְּלוּם, מִכָּל מָקוֹם רֵיחַ טוֹב קָלַט וְהוֹצִיא עִמּוֹ: 
+<b>וֶהֱוֵי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם.</b> כְּלוֹמַר שֶׁתֵּלֵךְ אַחֲרֵיהֶם. שֶׁהַמְהַלֵּךְ מַעֲלֶה אָבָק בְּרַגְלָיו, וְהַהוֹלֵךְ אַחֲרָיו מִתְמַלֵּא מֵאָבָק שֶׁהוּא מַעֲלֶה בְּרַגְלָיו. פֵּרוּשׁ אַחֵר, שֶׁתֵּשֵׁב לְרַגְלֵיהֶם עַל הָאָרֶץ. שֶׁכָּךְ הָיוּ נוֹהֲגִים, שֶׁהָרַב יוֹשֵׁב עַל הַסַּפְסָל וְהַתַּלְמִידִים יוֹשְׁבִים לְרַגְלָיו עַל גַּבֵּי קַרְקַע: 
+<b>וֶהֱוֵי שׁוֹתֶה בְצָמָא אֶת דִּבְרֵיהֶם.</b> כְּאָדָם צָמֵא שֶׁשּׁוֹתֶה לְתֵאָבוֹן, וְלֹא כְּאָדָם שָׂבֵעַ שֶׁקָּץ בִּמְזוֹנוֹ שֶׁמּוֹאֵס אֲפִלּוּ בִּדְבָרִים הָעֲרֵבִים וְטוֹבִים: 
+
+
+Mishnah 5
+
+<b>יְהִי בֵיתְךָ פָתוּחַ לִרְוָחָה.</b> כְּבֵיתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם שֶׁהָיָה פָּתוּחַ לְאַרְבַּע רוּחוֹת הָעוֹלָם, כְּדֵי שֶׁלֹּא יִצְטָרְכוּ הָאוֹרְחִים לְהַקִּיף לִמְצֹא הַפֶּתַח: 
+<b>וְיִהְיוּ עֲנִיִּים בְּנֵי בֵיתְךָ.</b> וְלֹא יִקְנֶה עֲבָדִים לְשַׁמְּשׁוֹ. מוּטָב שֶׁיֵּהָנוּ יִשְׂרָאֵל מִנְּכָסָיו וְלֹא זֶרַע כְּנַעַן הָאָרוּר:
+<b>בְּאִשְׁתּוֹ אָמְרוּ.</b> מִדְּקָאָמַר עִם הָאִשָּׁה וְלֹא אָמַר עִם אִשָּׁה, לָמַדְנוּ שֶׁבְּאִשְׁתּוֹ אָמְרוּ. אִית דִּמְפָרְשֵׁי, בְּאִשְׁתּוֹ נִדָּה בִּלְבַד, שֶׁלֹּא יָבֹא לִידֵי הֶרְגֵּל עֲבֵרָה. וּמִדִּבְרֵי הַמִּשְׁנָה נִרְאֶה, דַּאֲפִלּוּ בְּאִשְׁתּוֹ טְהוֹרָה. וְכֵן אָמְרוּ חֲזַ"ל (חגיגה ה') מַגִּיד לְאָדָם מַה שֵּׂחוֹ, אֲפִלּוּ שִׂיחָה קַלָּה שֶׁבֵּין אִישׁ לְאִשְׁתּוֹ מַגִּידִין לוֹ בִּשְׁעַת הַדִּין. אֶלָּא אִם כֵּן צָרִיךְ לְפַיְּסָהּ לִדְבַר מִצְוָה, כְּגוֹן רַב דְּשָׂח וְשָׂחַק וְעָשָׂה צְרָכָיו: 
+<b>מִכָּאן אָמְרוּ חֲכָמִים.</b> רַבֵּנוּ הַקָּדוֹשׁ שֶׁסִּדֵּר הַמִּשְׁנָיוֹת כְּתָבָהּ, מִדִּבְרֵי חָכָם זֶה שֶׁאָמַר וְאַל תַּרְבֶּה שִׂיחָה עִם הָאִשָּׁה לָמְדוּ חֲכָמִים לוֹמַר, כָּל זְמַן שֶׁאָדָם מַרְבֶּה שִׂיחָה עִם הָאִשָּׁה גּוֹרֵם רָעָה לְעַצְמוֹ. מָצָאתִי כָּתוּב, כְּשֶׁאָדָם מְסַפֵּר לְאִשְׁתּוֹ קוֹרוֹתָיו כָּךְ וְכָךְ אֵרַע לִי עִם פְּלוֹנִי, הִיא מְלַמֶּדְתּוֹ לְחַרְחֵר רִיב, כְּגוֹן קֹרַח שֶׁסִּפֵּר לְאִשְׁתּוֹ מַה שֶּׁעָשָׂה מֹשֶׁה שֶׁהֵנִיף אֶת הַלְּוִיִּים תְּנוּפָה, וֶהֱבִיאַתּוּ בִּדְבָרֶיהָ לִידֵי מַחֲלֹקֶת. אִי נַמִּי, מִתּוֹךְ שֶׁהוּא מְסַפֵּר לָהּ שֶׁחֲבֵרָיו גִּנּוּהוּ וּבִיְּשׁוּהוּ אַף הִיא מְבַזָּה אוֹתוֹ בְּלִבָּהּ, וְזֶה גּוֹרֵם רָעָה לְעַצְמוֹ: 
+<b>וּבוֹטֵל מִדִּבְרֵי תוֹרָה.</b> שֶׁנִּמְשַׁךְ אַחַר דְּבָרִים בְּטֵלִים וְאֵינוֹ עוֹסֵק בַּתּוֹרָה: 
+
+
+Mishnah 6
+
+<b>עֲשֵׂה לְךָ רַב.</b> רַמְבַּ"ם פֵּרֵשׁ, אַף עַל פִּי שֶׁאֵינוֹ רָאוּי לִהְיוֹת לְךָ רַב, עֲשֵׂה אוֹתוֹ רַב עָלֶיךָ וְלֹא תִּלְמֹד בֵּינְךָ לְבֵין עַצְמְךָ. וַאֲנִי שָׁמַעְתִּי, עֲשֵׂה לְךָ רַב, שֶׁיְּקַבֵּל לוֹ רַב אֶחָד שֶׁיִּלְמֹד מִמֶּנּוּ תָּמִיד, וְלֹא יִלְמֹד הַיּוֹם מֵאֶחָד וּלְמָחָר מִן הָאַחֵר. וְאַף עַל גַּב דִּבְמַסֶּכֶת עֲבוֹדָה זָרָה (דף י"ט) אָמְרוּ הַלּוֹמֵד תּוֹרָה מֵרַב אֶחָד אֵינוֹ רוֹאֶה סִימַן בְּרָכָה, כְּבָר פֵּרְשׁוּ וְאָמְרוּ הָנֵי מִלֵּי בִּסְבָרָא, שֶׁטּוֹב לוֹ לִשְׁמֹעַ סְבָרַת הָרַבִּים, אֲבָל לְעִנְיַן גְּמָרָא, מֵחַד רַב מְעַלֵּי, כִּי הֵיכִי דְּלֹא לִפְגֹּם לִשָׁנֵיהּ: 
+<b>וּקְנֵה לְךָ חָבֵר.</b> וַאֲפִלּוּ אַתָּה צָרִיךְ לִקְנוֹתוֹ בְּדָמִים יְקָרִים וּלְפַזֵּר עָלָיו מָמוֹן כְּדֵי שֶׁתִּקְנֶה אַהֲבָתוֹ. אֲבָל בְּרַב לֹא שַׁיָּךְ לוֹמַר קְנֵה לְךָ רַב, שֶׁהָרַב צָרִיךְ לְלַמֵּד בְּחִנָּם: 
+<b>וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת.</b> כְּשֶׁהַדָּבָר בְּכַף מֹאזְנַיִם וְאֵין לוֹ הֶכְרֵעַ לְכָאן וּלְכָאן, כְּגוֹן אָדָם שֶׁאֵין אָנוּ יוֹדְעִים מִמַּעֲשָׂיו אִם צַדִּיק אִם רָשָׁע וְעָשָׂה מַעֲשֶׂה שֶׁאֶפְשָׁר לְדוּנוֹ לִזְכוּת וְאֶפְשָׁר לְדוּנוֹ לְחוֹבָה, מִדַּת חֲסִידוּת הִיא לְדוּנוֹ לְכַף זְכוּת. אֲבָל אָדָם שֶׁהֻחְזַק בְּרָשָׁע, מֻתָּר לְדוּנוֹ לְחוֹבָה, שֶׁלֹּא אָמְרוּ אֶלָּא הַחוֹשֵׁד בִּכְשֵׁרִים לוֹקֶה בְּגוּפוֹ (שבת צז.), מִכְּלָל שֶׁהַחוֹשֵׁד בִּרְשָׁעִים אֵינוֹ לוֹקֶה: 
+
+
+Mishnah 7
+
+<b>הַרְחֵק מִשָּׁכֵן רָע.</b> שֶׁלֹּא תִּלְמֹד מִמַּעֲשָׂיו. וְעוֹד, שֶׁלֹּא תִּלְקֶה עִמּוֹ בְּמַפַּלְתּוֹ, דְּאוֹי לָרָשָׁע וְאוֹי לִשְׁכֵנוֹ: 
+<b>וְאַל תִּתְחַבֵּר לָרָשָׁע.</b> שֶׁכָּךְ אָמְרוּ חֲכָמִים, כָּל הַמִּתְדַּבֵּק לָרְשָׁעִים אַף עַל פִּי שֶׁאֵינוֹ עוֹשֶׂה כְּמַעֲשֵׂיהֶם נוֹטֵל שָׂכָר כַּיּוֹצֵא בָּהֶם. לְמַה הַדָּבָר דּוֹמֶה, לְנִכְנָס לְבֵיתוֹ שֶׁל בּוּרְסִי, אַף עַל פִּי שֶׁלֹּא לָקַח מִמֶּנּוּ כְּלוּם, מִכָּל מָקוֹם רֵיחַ רַע קָלַט וְהוֹצִיא עִמּוֹ: 
+<b>וְאַל תִּתְיָאֵשׁ מִן הַפֻּרְעָנוּת.</b> שֶׁלֹּא תֹּאמַר רָשָׁע זֶה מַעֲשָׂיו מַצְלִיחִין אֵלֵךְ וְאֶדָּבֵק עִמּוֹ הוֹאִיל וְהַשָּׁעָה מְשַׂחֶקֶת לוֹ, לְכָךְ אָמַר וְאַל תִּתְיָאֵשׁ מִן הַפֻּרְעָנוּת, כְּלוֹמַר דַּע שֶׁמְּהֵרָה תָּבֹא עָלָיו פֻּרְעָנוּת כִּי פִּתְאֹם יָבֹא אֵידוֹ: 
+
+
+Mishnah 8
+
+<b>אַל תַּעַשׂ עַצְמְךָ כְעוֹרְכֵי הַדַּיָּנִין.</b> כְּאוֹתָן אֲנָשִׁים שֶׁעוֹרְכִים וּמְסַדְּרִים טַעֲנוֹת בַּעֲלֵי הַדִּין לִפְנֵי הַדַּיָּנִים. שֶׁאָסוּר לָאָדָם לְגַלּוֹת דִּינוֹ לְאֶחָד מִבַּעֲלֵי הַדִּין וְלוֹמַר לוֹ עֲשֵׂה כָּךְ בִּשְׁבִיל שֶׁתִּזְכֶּה בְּדִינְךָ, וְאַף עַל פִּי שֶׁיּוֹדֵעַ שֶׁהַדִּין עִמּוֹ. פֵּרוּשׁ אַחֵר, כְּעוֹרְכֵי הַדַּיָּנִין, כִּגְדוֹלֵי הַדַּיָּנִין. וּבְתַלְמִיד הַיּוֹשֵׁב לִפְנֵי רַבּוֹ מְדַבֵּר, שֶׁלֹּא יַעֲשֶׂה עַצְמוֹ כִּגְדוֹלֵי הַדַּיָּנִים לְדַבֵּר לִפְנֵי רַבּוֹ כְּפוֹסֵק אֶת הַדִּין. עוֹרְכֵי, לְשׁוֹן עַרְכָּאוֹת שֶׁל נָכְרִים (גיטין ט:), עַרְכָּאוֹת שֶׁל בֵּית דָּוִד. וּמִפִּי אֲחֵרִים שָׁמַעְתִּי, אַל תַּעַשׂ עַצְמְךָ כִּגְדוֹלֵי הַדַּיָּנִים לָכוֹף בַּעֲלֵי דִּינִים שֶׁיָּבֹאוּ לַדִּין לְפָנֶיךָ: 
+<b>יִהְיוּ בְעֵינֶיךָ כִרְשָׁעִים.</b> שֶׁלֹּא יַטֶּה לִבְּךָ לְאֶחָד מֵהֶם לוֹמַר אִישׁ פְּלוֹנִי חָשׁוּב הוּא וְלֹא יִטְעֹן טַעֲנַת שֶׁקֶר. שֶׁאִם אַתָּה אוֹמֵר כֵּן, אֵין אַתָּה רוֹאֶה לוֹ חוֹבָה: 
+<b>כְּשֶׁקִּבְּלוּ עֲלֵיהֶם אֶת הַדִּין.</b> שֶׁלֹּא תַּחְשֹׁד הַחַיָּב לוֹמַר גַּזְלָן הָיָה זֶה, אֶלָּא תֹּאמַר שֶׁמָּא טוֹעֶה הָיָה וְלֹא נִתְכַּוֵּן לִגְזֹל. אִי נַמִּי, נִתְחַיֵּב אֶחָד מֵהֶם שְׁבוּעָה וְנִשְׁבַּע, לֹא תֹּאמַר לַשֶּׁקֶר נִשְׁבַּע:
+
+Mishnah 9
+
+<b>וֶהֱוֵי זָהִיר בִּדְבָרֶיךָ.</b> שֶׁלֹּא יֹאמַר הַדַּיָּן שֶׁמָּא כָּךְ וְכָךְ הָיָה מַעֲשֶׂה, אוֹ אִם הָיָה הַדָּבָר כָּךְ הָיָה פְּלוֹנִי זַכַּאי, וּמִתּוֹךְ דְּבָרִים הַלָּלוּ לוֹמֵד בַּעַל הַדִּין אוֹ הָעֵדִים לוֹמַר דָּבָר שֶׁלֹּא הָיָה: 
+
+
+Mishnah 10
+
+<b>שְׁמַעְיָה וְאַבְטַלְיוֹן.</b> גֵּרֵי צֶדֶק הָיוּ, וּמִבְּנֵי בָּנָיו שֶׁל סַנְחֵרִיב הֵם. וְשָׁמַעְתִּי שֶׁמִּפְּנֵי שֶׁהָיָה אַבְטַלְיוֹן אַב בֵּית דִּין נִקְרָא בְּשֵׁם זֶה, שֶׁפֵּרוּשׁוֹ אַב לַקְּטַנִּים. כִּי טַלְיָא בִּלְשׁוֹן אֲרַמִּי, קָטָן, כְּמוֹ (מגילה ה:) אָמַר רַב יוֹחָנָן כַּד הֲוֵינָא טַלְיָא, כְּשֶׁהָיִיתִי קָטָן. לֵיתוּ טַלְיָא וְטַלְיָתָא (יבמות קיד.) יָבִיאוּ קָטָן וּקְטַנָּה. אַף כָּאן אַבְטַלְיוֹן אֲבִיהֶן שֶׁל יְתוֹמִים קְטַנִּים: 
+<b>אֱהֹב אֶת הַמְּלָאכָה.</b> אֲפִלּוּ יֵשׁ לוֹ בְּמַה לְּהִתְפַּרְנֵס, חַיָּב לַעֲסֹק בִּמְלָאכָה. שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי שִׁעֲמוּם (כתובות נט:): 
+<b>וּשְׂנָא אֶת הָרַבָּנוּת.</b> וְלֹא תֹּאמַר אָדָם גָּדוֹל אֲנִי וּגְנַאי לִי לַעֲסֹק בִּמְלָאכָה, דְּאָמַר לֵיהּ רַב לְרַב כַּהֲנָא (פסחים קיג.), פְּשֹׁט נְבֵלְתָא בַּשּׁוּק וְטֹל אַגְרָא, וְלֹא תֵימָא כַּהֲנָא אֲנָא גַּבְרָא רַבָּא אֲנָא וְסַנְיָא בִּי מִלְּתָא. פֵּרוּשׁ אַחֵר, וּשְׂנָא אֶת הָרַבָּנוּת, הִתְרַחֵק מִלִּנְהֹג שְׂרָרָה עַל צִבּוּר, שֶׁהָרַבָּנוּת מְקַבֶּרֶת אֶת בְּעָלֶיהָ: 
+<b>וְאַל תִּתְוַדַּע לָרָשׁוּת.</b> כְּדֵי לִטֹּל רַבָּנוּת עַל יָדֶיהָ. אִי נַמִּי, אַל תִּתְוַדַּע לָרָשׁוּת, שֶׁלֹּא יַעֲבִירוּךָ עַל דַּעַת קוֹנְךָ, כְּמוֹ שֶׁאֵרַע לְדוֹאֵג הָאֲדוֹמִי. לָרָשׁוּת, הַשְּׂרָרָה קְרוּיָה רָשׁוּת, מִפְּנֵי שֶׁהָרְשׁוּת בְּיָדָהּ לַעֲשׂוֹת כִּרְצוֹנָהּ: 
+
+
+Mishnah 11
+
+<b>הִזָּהֲרוּ בְדִבְרֵיכֶם.</b> שֶׁלֹּא תַּנִּיחוּ מָקוֹם לַמִּינִים לִטְעוֹת בְּדִבְרֵיכֶם:
+<b>שֶׁמָּא תָחוּבוּ חוֹבַת גָּלוּת.</b> כְּלוֹמַר, אַף עַל פִּי שֶׁבַּמָּקוֹם שֶׁאַתֶּם בּוֹ אֵין שָׁם מִינִים, יֵשׁ לָחוּשׁ שֶׁמָּא יִגְרֹם הַחֵטְא וְתִתְחַיְּבוּ גָּלוּת, וְתִגְלוּ לְמָקוֹם שֶׁיֵּשׁ שָׁם אֲנָשִׁים שֶׁמַּרְאִים פָּנִים בַּתּוֹרָה שֶׁלֹּא כַּהֲלָכָה, וְהֵם כִּנּוּי לַמַּיִם הָרָעִים, וְיָבִינוּ מִתּוֹךְ דִּבְרֵיכֶם דְּבָרִים שֶׁאֵינָם הֲגוּנִים, וְיִשְׁתּוּ הַתַּלְמִידִים הַבָּאִים אַחֲרֵיכֶם מֵאוֹתָם דְּבָרִים דִּבְרֵי מִינוּת וְיָמוּתוּ בַּעֲוֹנָם: 
+<b>וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל.</b> שֶׁיִּשָּׁאֲרוּ אוֹתָן דֵּעוֹת בְּטֵלוֹת בָּעוֹלָם. כְּמוֹ שֶׁקָּרָה לְאַנְטִיגְנוֹס אִישׁ סוֹכוֹ עִם צָדוֹק וּבַיְתּוֹס תַּלְמִידָיו, שֶׁאָמַר לָהֶם אַל תִּהְיוּ כַּעֲבָדִים הַמְשַׁמְּשִׁים אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, וְאָמְרוּ הֵם, אֶפְשָׁר פּוֹעֵל עוֹשֶׂה מְלָאכָה כָּל הַיּוֹם וְטוֹרֵחַ וְלָעֶרֶב אֵינוֹ מְקַבֵּל פְּרָס. וְיָצְאוּ לְמִינוּת הֵם וְתַלְמִידֵיהֶם, וְנִקְרָאִים צְדוֹקִים וּבַיְתּוֹסִים עַד הַיּוֹם: 
+
+
+Mishnah 12
+
+<b>הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם.</b> פֵּרְשׁוּ בְּאָבוֹת דְּרַבִּי נָתָן, כֵּיצַד הָיָה אַהֲרֹן אוֹהֵב שָׁלוֹם, כְּשֶׁהָיָה רוֹאֶה שְׁנֵי בְּנֵי אָדָם מִתְקוֹטְטִים הָיָה הוֹלֵךְ לְכָל אֶחָד מֵהֶם שֶׁלֹּא מִדַּעַת חֲבֵרוֹ, וְאוֹמֵר לוֹ רְאֵה חֲבֵרְךָ אֵיךְ הוּא מִתְחָרֵט וּמַכֶּה אֶת עַצְמוֹ עַל שֶׁחָטָא לְךָ, וְהוּא אָמַר לִי שֶׁאָבֹא אֵלֶיךָ שֶׁתִּמְחַל לוֹ, וּמִתּוֹךְ כָּךְ כְּשֶׁהָיוּ פּוֹגְעִים זֶה בָּזֶה הָיוּ מְנַשְּׁקִים זֶה אֶת זֶה. וְכֵיצַד הָיָה מְקָרֵב אֶת הַבְּרִיּוֹת לַתּוֹרָה, כְּשֶׁהָיָה יוֹדֵעַ בְּאָדָם שֶׁעָבַר עֲבֵרָה הָיָה מִתְחַבֵּר עִמּוֹ וּמַרְאֶה לוֹ פָּנִים צְהֻבּוֹת, וְהָיָה אוֹתוֹ אָדָם מִתְבַּיֵּשׁ וְאוֹמֵר אִלּוּ הָיָה יוֹדֵעַ צַדִּיק זֶה מַעֲשַׂי הָרָעִים כַּמָּה הָיָה מִתְרַחֵק מִמֶּנִּי, וּמִתּוֹךְ כָּךְ הָיָה חוֹזֵר לַמּוּטָב. הוּא שֶׁהַנָּבִיא מֵעִיד עָלָיו (מלאכי ב׳:ו׳) בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי וְרַבִּים הֵשִׁיב מֵעָוֹן: 
+
+
+Mishnah 13
+
+<b>נָגֵד שְׁמָא אָבֵד שְׁמֵהּ.</b> מִי שֶׁנִּמְשַׁךְ שְׁמוֹ לְמֵרָחוֹק מִתּוֹךְ שְׂרָרָה וְרַבָּנוּת, מְהֵרָה יֵאָבֵד שְׁמוֹ, שֶׁהָרַבָּנוּת מְקַבֶּרֶת אֶת בְּעָלֶיהָ. נָגֵד לְשׁוֹן מְשִׁיכָה. תִּרְגּוּם מִשְׁכוּ, נְגִידוּ: 
+<b>וּדְלֹא מוֹסִיף.</b> מִי שֶׁאֵינוֹ מוֹסִיף עַל לִמּוּדוֹ:
+<b>יָסֵף.</b> יָסוּף מִפִּיו מַה שֶּׁכְּבָר לָמַד וְיִשְׁכַּח תַּלְמוּדוֹ. וְיֵשׁ שֶׁגּוֹרְסִין יֵאָסֵף, כְּלוֹמַר יֵאָסֵף אֶל עַמָּיו וְיָמוּת בְּלֹא עִתּוֹ: 
+<b>וּדְלֹא יָלֵיף.</b> קָשֶׁה מִדְּלֹא מוֹסִיף, הִלְכָּךְ קְטָלָא חַיָּב, כְּלוֹמַר רָאוּי הוּא שֶׁיַּהַרְגוּהוּ, כְּמוֹ שֶׁאָמְרוּ (פסחים מט) עַם הָאָרֶץ מֻתָּר לְקָרְעוֹ כְּדָג, וּמִגַּבּוֹ: 
+<b>וּדְאִשְׁתַּמֵּשׁ בְּתָגָא.</b> הַמִּשְׁתַּמֵּשׁ בְּכִתְרָהּ שֶׁל תּוֹרָה כְּאָדָם הַמִּשְׁתַּמֵּשׁ בְּכֵלָיו, חָלַף וְעָבַר מִן הָעוֹלָם. תָּגָא בִּלְשׁוֹן יִשְׁמָעֵאל כֶּתֶר. וְיֵשׁ מְפָרְשִׁים, תג"א רָאשֵׁי תֵּבוֹת תַּ'לְמִיד גַּ'בְרָא אַ'חֲרִינָא. שֶׁאָסוּר לָאָדָם לְהִשְׁתַּמֵּשׁ בְּתַלְמִידִים שֶׁאֵינָן תַּלְמִידָיו. וַאֲנִי שָׁמַעְתִּי, וּדְיִשְׁתַּמֵּשׁ בְּתָגָא, הַמִּשְׁתַּמֵּשׁ בַּשֵּׁם הַמְפֹרָשׁ, חָלַף וְאָבַד, שֶׁאֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא: 
+
+
+Mishnah 14
+
+<b>אִם אֵין אֲנִי לִי.</b> אִם אֵין אֲנִי זוֹכֶה לְעַצְמִי, מִי יִזְכֶּה בִּשְׁבִילִי: 
+<b>וּכְשֶׁאֲנִי לְעַצְמִי.</b> וַאֲפִלּוּ זָכִיתִי לְעַצְמִי, מַה הוּא הַזְּכוּת הַזֶּה וּבַמֶּה נֶחְשַׁב הוּא כְּנֶגֶד מַה שֶּׁאֲנִי חַיָּב לַעֲשׂוֹת: 
+<b>וְאִם לֹא עַכְשָׁיו.</b> בָּעוֹלָם הַזֶּה:
+<b>אֵימָתָי.</b> כִּי אַחַר הַמָּוֶת אִי אֶפְשָׁר לִזְכּוֹת עוֹד. פֵּרוּשׁ אַחֵר, אִם לֹא עַכְשָׁיו בִּימֵי הַבַּחֲרוּת, אֵימָתַי, שֶׁמָּא בִּימֵי הַזִּקְנָה לֹא יַעֲלֶה לְיָדִי: 
+
+
+Mishnah 15
+
+<b>עֲשֵׂה תּוֹרָתְךָ קֶבַע.</b> שֶׁיִּהְיֶה עִקַּר עִסְקְךָ בַּיּוֹם וּבַלַּיְלָה בַּתּוֹרָה, וּכְשֶׁתִּהְיֶה יָגֵעַ מִן הַלִּמּוּד תַּעֲשֶׂה מְלָאכָה. וְלֹא שֶׁיִּהְיֶה עִקַּר עִסְקְךָ בַּמְּלָאכָה וּכְשֶׁתִּפְנֶה מִן הַמְּלָאכָה תַּעֲסֹק בַּתּוֹרָה. וּמָצָאתִי כָּתוּב, עֲשֵׂה תּוֹרָתְךָ קֶבַע, שֶׁלֹּא תַּחְמִיר לְעַצְמְךָ וְתָקֵל לָאֲחֵרִים, אוֹ תַּחְמִיר לַאֲחֵרִים וְתָקֵל לְעַצְמְךָ, אֶלָּא תְּהֵא תּוֹרָתְךָ קֶבַע לְךָ כְּמוֹ לַאֲחֵרִים, וְכֵן הוּא אוֹמֵר בְּעֶזְרָא (ז) כִּי עֶזְרָא הֵכִין לְבָבוֹ לִדְרֹשׁ אֶת תּוֹרַת ה' וְלַעֲשׂוֹת וּלְלַמֵּד לִבְנֵי יִשְׂרָאֵל, כְּמוֹ שֶׁהֵכִין לִבּוֹ לַעֲשׂוֹת כָּךְ הָיָה מְלַמֵּד לִבְנֵי יִשְׂרָאֵל: 
+<b>אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה.</b> כְּמוֹ שֶׁמָּצִינוּ בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, שֶׁאָמַר תְּחִלָּה (בראשית יד) וְאֶקְּחָה פַת לֶחֶם, וּבַסּוֹף וַיִקַּח בֶּן בָּקָר רַךְ וָטוֹב: 
+<b>וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם.</b> כְּשֶׁאַתָּה מַכְנִיס אוֹרְחִים לְבֵיתְךָ לֹא תִּתֵּן לָהֶם וּפָנֶיךָ כְּבוּשׁוֹת בַּקַּרְקַע, שֶׁכָּל הַנּוֹתֵן וּפָנָיו כְּבוּשׁוֹת בַּקַּרְקַע אֲפִלּוּ נָתַן כָּל מַתָּנוֹת שֶׁבָּעוֹלָם מַעֲלִין עָלָיו כְּאִלּוּ לֹא נָתַן כְּלוּם. שָׁלֹשׁ אַזְהָרוֹת הִזְהִיר שַׁמַּאי, כְּנֶגֶד שָׁלֹשׁ מַעֲלוֹת שֶׁהִזְכִּיר יִרְמְיָה, חָכָם גִּבּוֹר וְעָשִׁיר. כְּנֶגֶד חָכָם אָמַר עֲשֵׂה תּוֹרָתְךָ קֶבַע, כְּנֶגֶד עָשִׁיר אָמַר אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה, כְּנֶגֶד גִּבּוֹר אָמַר הֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת, שֶׁיִּכְבֹּשׁ יִצְרוֹ וְיִלָּחֵם כְּנֶגֶד לִבּוֹ הָרַע, וְשָׁנִינוּ (לקמן פ"ד מ"א) אֵיזֶהוּ גִּבּוֹר הַכּוֹבֵשׁ אֶת יִצְרוֹ:
+
+
+Mishnah 16
+
+<b>עֲשֵׂה לְךָ רַב.</b> לְעִנְיַן הוֹרָאָה מְדַבֵּר עַכְשָׁיו, אִם בָּא דִּין לְפָנֶיךָ וְנִסְתַּפַּקְתָּ בּוֹ, עֲשֵׂה לְךָ רַב, וְהִסְתַּלֵּק מִן הַסָּפֵק. וְלֹא תִּפְסֹק עָלָיו אַתָּה לְבַדְּךָ. כִּי הָא דְרָבָא כִּי הֲוֵי אָתֵי טְרֵפְתָא לְגַבֵּיהּ הֲוֵי מְכַנֵּיף לְכֻלְּהוּ טַבָּחֵי דְּמָתָא מַחְסַיָּא, אָמַר, כִּי הֵיכִי דְלִמְטְיַן שִׁיבָא מִכְּשׁוּרָא:
+<b>וְאַל תַּרְבֶּה לְעַשֵּׂר אֹמָדוֹת.</b> שֶׁהַמַּפְרִישׁ מַעַשְׂרוֹת מֵאֹמֶד אֵינוֹ נִצּוֹל מִן הַקַּלְקָלָה. אִם פּוֹחֵת מִמַּה שֶּׁרָאוּי לִתֵּן מַעַשְׂרוֹתָיו מְתֻקָּנִים וּפֵרוֹתָיו מְקֻלְקָלִים. וְאִם הֶעֱדִיף עַל שֶׁהָיָה רָאוּי לִתֵּן, פֵּרוֹתָיו מְתֻקָּנִים וּמַעַשְׂרוֹתָיו מְקֻלְקָלִים:
+
+
+Mishnah 17
+
+<b>וְלֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה.</b> מִי שֶׁשּׁוֹמֵעַ חֶרְפָּתוֹ וְשׁוֹתֵק:
+<b>וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר אֶלָּא הַמַּעֲשֶׂה.</b> וְתֵדַע לְךָ שֶׁהַשְּׁתִיקָה טוֹבָה, שֶׁאֲפִלּוּ הַמִּדְרָשׁ וְהַדְּרָשׁ וְהַדִּבּוּר בַּתּוֹרָה שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה, אֵין עִקַּר קִבּוּל הַשָּׂכָר אֶלָּא בִּשְׁבִיל הַמַּעֲשֶׂה, וְהַדּוֹרֵשׁ וְאֵינוֹ מְקַיֵּם, נוֹחַ לוֹ אִם הָיָה שׁוֹתֵק וְלֹא הָיָה דּוֹרֵשׁ: 
+<b>וְכָל הַמַּרְבֶּה דְבָרִים מֵבִיא חֵטְא.</b> שֶׁכֵּן מָצִינוּ בְּחַוָּה שֶׁהִרְבְּתָה דְּבָרִים, וְאָמְרָה, אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְעוּ בּוֹ, וְהוֹסִיפָה נְגִיעָה שֶׁלֹּא נֶאֶסְרָה בָּהּ, וּדְחָפָהּ נָחָשׁ עַד שֶׁנָּגְעָה בּוֹ, וְאָמַר לָהּ, כְּשֵׁם שֶׁאֵין מִיתָה בִּנְגִיעָה כָּךְ אֵין מִיתָה בָּאֲכִילָה, וּמִתּוֹךְ כָּךְ בָּאָת לִידֵי חֵטְא, שֶׁאָכְלָה מִן הַפְּרִי. הוּא שֶׁשְּׁלֹמֹה אוֹמֵר (משלי ל) אַל תּוֹסֵף עַל דְּבָרָיו פֶּן יוֹכִיחַ בְּךָ וְנִכְזָבְתָּ: 
+
+
+Mishnah 18
+
+<b>הָעוֹלָם עוֹמֵד.</b> יִשּׁוּבָן שֶׁל בְּנֵי אָדָם מִתְקַיֵּם. אֵין זֶה כְּמוֹ הָעוֹלָם עוֹמֵד דִּלְעֵיל:
+<b>עַל הַדִּין.</b> לְזַכּוֹת אֶת הַזַּכַּאי וּלְחַיֵּב אֶת הַחַיָּב:
+<b>וְעַל הָאֱמֶת.</b> שֶׁלֹּא יְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ:
+<b>וְעַל הַשָּׁלוֹם.</b> בֵּין הַמַּלְכֻיּוֹת, וּבֵין אָדָם לַחֲבֵרוֹ: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>רַבִּי אוֹמֵר.</b> שֶׁיָּבֹר. שֶׁיִּבְרֹר:
+<b>כָּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם.</b> שֶׁיְּהֵא נוֹחַ לוֹ, וְיִהְיוּ נוֹחִין בְּנֵי אָדָם מִמֶּנּוּ. וְזֶה יִהְיֶה, כְּשֶׁיֵּלֵךְ בְּכָל הַמִּדּוֹת בַּדֶּרֶךְ הָאֶמְצָעִי וְלֹא יִטֶּה לְאֶחָד מִשְּׁנֵי הַקְּצָווֹת. שֶׁאִם הוּא כִּילַי בְּיוֹתֵר, יֵשׁ תִּפְאֶרֶת לוֹ, שֶׁאוֹסֵף מָמוֹן הַרְבֵּה, אֲבָל אֵין בְּנֵי אָדָם מְפָאֲרִין אוֹתוֹ בְּמִדָּה זוֹ. וְאִם הוּא מְפַזֵּר יוֹתֵר מִן הָרָאוּי, בְּנֵי אָדָם הַמְקַבְּלִים מִמֶּנּוּ מְפָאֲרִים אוֹתוֹ, אֲבָל אֵינוֹ תִפְאֶרֶת לְעוֹשֶׂיהָ וְאֵינוֹ נוֹחַ לוֹ, שֶׁהוּא בָּא לִידֵי עֲנִיּוּת בִּשְׁבִיל כָּךְ. אֲבָל מִדַּת הַנְּדִיבוּת שֶׁהִיא אֶמְצָעִית בֵּין הַכִּילוּת וְהַפִּזּוּר, הִיא תִּפְאֶרֶת לְעוֹשֶׂיהָ, שֶׁשּׁוֹמֵר אֶת מָמוֹנוֹ וְאֵינוֹ מְפַזֵּר יוֹתֵר מִן הָרָאוּי. וְתִפְאֶרֶת לוֹ מִן הָאָדָם, שֶׁבְּנֵי אָדָם מְפָאֲרִים אוֹתוֹ, שֶׁנּוֹתֵן כְּמוֹ שֶׁרָאוּי לוֹ לִתֵּן. וְכֵן הַדִּין בְּכָל שְׁאָר הַמִּדּוֹת: 
+<b>שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת.</b> לֹא נִתְפָּרֵשׁ בַּתּוֹרָה שְׂכַר הַמְקַיֵּם מִצְוֹת עֲשֵׂה, וְלֹא עֹנֶשׁ הַמְבַטֵּל מֵעֲשׂוֹתָן. דְּאִלּוּ עָנְשָׁן שֶׁל מִצְוֹת לֹא תַּעֲשֶׂה מְפֹרָשִׁין הֵן, סְקִילָה, שְׂרֵפָה, הֶרֶג, וְחֶנֶק, כָּרֵת, וּמִיתָה בִּידֵי שָׁמַיִם, וּמַלְקוֹת. הָעֹנֶשׁ הַקַּל לַעֲבֵרָה קַלָּה וְהֶחָמוּר לַחֲמוּרָה: 
+<b>וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה.</b> מַה שֶּׁאַתָּה מַפְסִיד מִסְּחוֹרָתְךָ וּמָמוֹנְךָ מִפְּנֵי עֵסֶק הַמִּצְוָה, כְּנֶגֶד הַשָּׂכָר שֶׁיַּעֲלֶה לְךָ מִמֶּנָּהּ בָּעוֹלָם הַזֶּה אוֹ בָּעוֹלָם הַבָּא, שֶׁיִּהְיֶה יוֹתֵר מֵאוֹתוֹ הֶפְסֵד: 
+<b>וּשְׂכַר עֲבֵרָה.</b> הֲנָאָה שֶׁאַתָּה נֶהֱנֶה בָּעֲבֵרָה, כְּנֶגֶד הֶפְסֵד שֶׁעָתִיד לָבֹא לְךָ מִמֶּנָּהּ: 
+
+
+Mishnah 2
+
+<b>דֶּרֶךְ אֶרֶץ.</b> מְלָאכָה אוֹ סְחוֹרָה:
+<b>שֶׁיְּגִיעַת שְׁנֵיהֶם מְשַׁכַּחַת עָוֹן.</b> שֶׁהַתּוֹרָה מַתֶּשֶׁת כֹּחוֹ שֶׁל אָדָם, וְהַמְּלָאכָה מְפָרֶכֶת וּמְשַׁבֶּרֶת אֶת הַגּוּף, וּמִתּוֹךְ כָּךְ יֵצֶר הָרַע בָּטֵל מִמֶּנּוּ: 
+<b>וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה.</b> וְאִם תֹּאמַר יְהֵא עָמֵל בַּתּוֹרָה תָּמִיד וִיגִיעָתָהּ תְּהֵא מְשַׁכַּחַת עָוֹן, וּמַה צֹּרֶךְ לַמְּלָאכָה, לְכָךְ הֻזְקַק לוֹמַר וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה סוֹפָהּ בְּטֵלָה, לְפִי שֶׁאִי אֶפְשָׁר לוֹ בְּלֹא מְזוֹנוֹת, וּמְלַסְטֵם אֶת הַבְּרִיּוֹת וּמְשַׁכֵּחַ תַּלְמוּדוֹ: 
+<b>יִהְיוּ עוֹסְקִין עִמָּהֶם לְשֵׁם שָׁמַיִם.</b> וְלֹא כְּדֵי לִטֹּל עֲטָרָה לוֹמַר כָּךְ וְכָךְ עָשִׂיתִי בִּשְׁבִיל הַצִּבּוּר:
+<b>שֶׁזְּכוּת אֲבוֹתָם מְסַיַּעְתָּן.</b> שֶׁזְּכוּת אֲבוֹתָן שֶׁל צִבּוּר וְצִדְקָתָן הָעוֹמֶדֶת לָעַד הִיא הַמְסַיַּעַת אֶל הָעוֹסְקִין עִמָּהֶן לְהוֹצִיא לָאוֹר צִדְקָן, וְלֹא מִצַּד טוּב הִשְׁתַּדְּלוּתָן שֶׁל הָעוֹסְקִים: 
+<b>וְאַתֶּם מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר.</b> אַף עַל פִּי שֶׁאֵין הַדָּבָר בָּא לִידֵי גְמַר טוֹב מִצַּד מַעֲשֵׂיכֶם אֶלָּא בִּשְׁבִיל זְכוּת אֲבוֹתָם שֶׁל צִבּוּר, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ אַתֶּם עֲשִׂיתֶם הַיְשׁוּעָה הַזֹּאת בְּיִשְׂרָאֵל, הוֹאִיל וְאַתֶּם עוֹסְקִים לְשֵׁם שָׁמַיִם. פֵּרוּשׁ אַחֵר, כָּל הָעוֹסְקִים עִם הַצִּבּוּר לְהַכְרִיחַ וְלָכוֹף אֶת הַצִּבּוּר לִדְבַר מִצְוָה לִצְדָקָה אוֹ לְפִדְיוֹן שְׁבוּיִים, יִהְיוּ עוֹסְקִים עִמָּהֶם לְשֵׁם שָׁמַיִם, שֶׁזְּכוּת אָבוֹת שֶׁל צִבּוּר מְסַיַּעְתָּן לָתֵת מַה שֶּׁפָּסְקוּ עֲלֵיהֶם וַאֲפִלּוּ מָמוֹן הַרְבֵּה, וְהַצְּדָקָה שֶׁיַּעֲשׂוּ תַּעֲמֹד לָהֶם לָעַד. וְאַתֶּם הַמִּתְעַסְּקִים לָכוֹף אֶת הַצִּבּוּר לְמִצְוָה זוֹ, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ עֲשִׂיתֶם זֹאת הַמִּצְוָה מִמָּמוֹנְכֶם מַמָּשׁ. וְרַמְבַּ"ם פֵּרֵשׁ, וְאַתֶּם מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ עֲשִׂיתֶם, אִם בְּשָׁעָה שֶׁאַתֶּם עוֹסְקִים עִם הַצִּבּוּר נִתְבַּטַּלְתֶּם מֵעֲשִׂיַּת אֵיזוֹ מִצְוָה בִּשְׁבִיל עִסְקֵי הַצִּבּוּר, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ עֲשִׂיתֶם אוֹתָהּ מִצְוָה שֶׁנִּתְבַּטַּלְתֶּם מִמֶּנָּהּ: 
+
+
+Mishnah 3
+
+<b>הֱווּ זְהִירִים בָּרָשׁוּת.</b> אַתֶּם הַמִּתְעַסְּקִים בְּצָרְכֵי צִבּוּר, אַף עַל פִּי שֶׁאַתֶּם צְרִיכִים לְהִתְוַדֵּעַ לָרָשׁוּת כְּדֵי לְפַקֵּחַ עַל עִסְקֵי רַבִּים, הֱווּ זְהִירִים וְכוּ': 
+
+
+Mishnah 4
+
+<b>עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ.</b> פַּזֵּר מָמוֹנְךָ בְּחֶפְצֵי שָׁמַיִם, כִּרְצוֹנְךָ, כְּאִלּוּ פִּזַּרְתָּ אוֹתָם בַּחֲפָצֶיךָ. שֶׁאִם עָשִׂיתָ כֵן יַעֲשֶׂה רְצוֹנְךָ כִּרְצוֹנוֹ, כְּלוֹמַר יִתֵּן לְךָ טוֹבָה בְּעַיִן יָפָה: 
+<b>כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים.</b> יָפֵר עֲצַת כָּל הַקָּמִים עָלֶיךָ לְרָעָה. וַאֲנִי שָׁמַעְתִּי, שֶׁאֵין זֶה אֶלָּא דֶּרֶךְ כָּבוֹד כְּלַפֵּי מַעֲלָה, וַהֲרֵי הוּא כְּאִלּוּ כָּתוּב כְּדֵי שֶׁיְּבַטֵּל רְצוֹנוֹ מִפְּנֵי רְצוֹנְךָ. כְּאוֹתָהּ שֶׁאָמְרוּ בְּפֶרֶק בַּמֶּה אִשָּׁה (שבת סג.) כָּל הָעוֹשֶׂה מִצְוָה כְּתִקְנָהּ אֲפִלּוּ גְּזַר דִּין שֶׁל שִׁבְעִים שָׁנָה מִתְבַּטֵּל מֵעָלָיו: 
+<b>אַל תִּפְרֹשׁ מִן הַצִּבּוּר.</b> אֶלָּא הִשְׁתַּתֵּף בְּצָרָתָם. שֶׁכָּל הַפּוֹרֵשׁ מִן הַצִּבּוּר אֵינוֹ רוֹאֶה בְּנֶחָמַת הַצִּבּוּר (תענית יא.):
+<b>וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ.</b> שֶׁהֲרֵי יוֹחָנָן כֹּהֵן גָּדוֹל שִׁמֵּשׁ בִּכְהֻנָּה גְּדוֹלָה שְׁמֹנִים שָׁנָה וּלְבַסּוֹף נַעֲשָׂה צְדוֹקִי (ברכות כט.):
+<b>וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ.</b> אִם רָאִיתָ חֲבֵרְךָ שֶׁבָּא לִידֵי נִסָּיוֹן וְנִכְשַׁל, אַל תְּדִינֵהוּ לְחוֹבָה עַד שֶׁתַּגִּיעַ לִידֵי נִסָּיוֹן כְּמוֹתוֹ וְתִנָּצֵל: 
+<b>וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ וְסוֹפוֹ לְהִשָּׁמֵעַ.</b> כְּלוֹמַר, לֹא יִהְיוּ דְּבָרֶיךָ מְסֻפָּקִים שֶׁאִי אֶפְשָׁר לְהָבִינָם בִּתְחִלָּה וּבְעִיּוּן רִאשׁוֹן, וְתִסְמֹךְ שֶׁאִם יַעֲמִיק הַשּׁוֹמֵעַ בָּהֶם לְבַסּוֹף יְבִינֵם. כִּי זֶה יָבִיא בְּנֵי אָדָם לִטְעוֹת בִּדְבָרֶיךָ, שֶׁמָּא יִטְעוּ וְיֵצְאוּ לְמִינוּת עַל יָדְךָ. פֵּרוּשׁ אַחֵר, לֹא תְּגַלֶּה סוֹדְךָ אֲפִלּוּ בֵּינְךָ לְבֵין עַצְמְךָ וְתֹאמַר שֶׁאֵין כָּאן מִי שֶׁיִּשְׁמָעֲךָ, לְפִי שֶׁסּוֹפוֹ לְהִשָּׁמַע, כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל. וְהַגִּרְסָא הִיא לְפִי פֵּרוּשׁ זֶה, שֶׁסּוֹפוֹ לְהִשָּׁמַע. אֲבָל רַשִׁ"י גּוֹרֵס, וְאַל תֹּאמַר דָּבָר שֶׁאֶפְשָׁר לִשְׁמֹעַ שֶׁסּוֹפוֹ לְהִשָּׁמַע. וּבְדִבְרֵי תּוֹרָה מְדַבֵּר, אַל תֹּאמַר עַל דְּבַר תּוֹרָה שֶׁאַתָּה יָכוֹל לִשְׁמֹעַ עַכְשָׁיו שֶׁתִּשְׁמַע אוֹתוֹ לְבַסּוֹף, אֶלָּא הַט אָזְנֶיךָ וּשְׁמַע מִיָּד: 
+<b>לִכְשֶׁאִפָּנֶה.</b> מֵעֲסָקַי, אֶעֱסֹק בַּתּוֹרָה: 
+
+
+Mishnah 5
+
+<b>בּוּר.</b> רֵיק מִכָּל דָּבָר, וַאֲפִלּוּ בְּטִיב מַשָּׂא וּמַתָּן אֵינוֹ יוֹדֵעַ. וְהוּא גָּרוּעַ מֵעַם הָאָרֶץ. תַּרְגּוּם וְהָאֲדָמָה לֹא תֵשָׁם (בראשית מז), וְאַרְעָא לֹא תְּבוּר: 
+<b>וְלֹא עַם הָאָרֶץ חָסִיד.</b> אֲבָל יְרֵא חֵטְא אֶפְשָׁר שֶׁיִּהְיֶה, שֶׁהֲרֵי הוּא בָּקִי בְּטִיב מַשָּׂא וּמַתָּן: 
+<b>וְלֹא הַבַּיְשָׁן לָמֵד.</b> שֶׁהַמִּתְבַּיֵּשׁ לִשְׁאֹל שֶׁמָּא יַלְעִיגוּ עָלָיו, יִשָּׁאֵר תָּמִיד בִּסְפֵקוֹתָיו: 
+<b>וְלֹא הַקַּפְּדָן.</b> הָרַב שֶׁמַּקְפִּיד עַל הַתַּלְמִידִים כְּשֶׁשּׁוֹאֲלִים אוֹתוֹ, לֹא יְלַמֵּד כָּרָאוּי. אֶלָּא צָרִיךְ שֶׁיַּסְבִּיר פָּנִים בַּהֲלָכָה לְתַלְמִידָיו: 
+<b>וְלֹא כָל הַמַּרְבֶּה בִסְחוֹרָה מַחְכִּים.</b> דִּכְתִיב (דברים ל) וְלֹא מֵעֵבֶר לַיָּם הִיא, אֵין הַתּוֹרָה מְצוּיָה בְּאוֹתָם שֶׁהוֹלְכִים מֵעֵבֶר לַיָּם (ערובין נה.): 
+<b>וּבְמָקוֹם שֶׁאֵין אֲנָשִׁים.</b> לֵישֵׁב בָּרֹאשׁ וּלְהוֹרוֹת הוֹרָאוֹת: 
+
+
+Mishnah 6
+
+<b>עַל דַּאֲטֵפְתְּ אַטְפוּךְ.</b> רָשָׁע הָיִיתָ וּמְלַסְטֵם אֶת הַבְּרִיּוֹת וּמְצִיפָן בַּנָּהָר, וּבְאוֹתָהּ מִדָּה מָדְדוּ לְךָ: 
+<b>וְסוֹף מְטִיפַיִךְ יְטוּפוּן.</b> שֶׁלֹּא הָיָה הַדָּבָר מָסוּר בְּיָדָן לְהָרְגְךָ, אֶלָּא לְבֵית דִּין, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְסָרְךָ בְּיָדָן, שֶׁמְּגַלְגְּלִים חוֹבָה עַל יְדֵי חַיָּב, וְעָתִיד הוּא אַחַר כָּךְ לִתְבֹּעַ מֵהֶן מִיתָתְךָ: 
+
+
+Mishnah 7
+
+<b>מַרְבֶּה בָשָׂר מַרְבֶּה רִמָּה.</b> הַמַּרְבֶּה בַּאֲכִילָה וּשְׁתִיָּה עַד שֶׁנַּעֲשֶׂה שָׁמֵן וּבַעַל בָּשָׂר, מַרְבֶּה עָלָיו רִמָּה בַּקֶּבֶר, וְקָשָׁה רִמָּה לַמֵּת כְּמַחַט בִּבְשַׂר הַחַי. וְקָמַשְׁמַע לַן הַאי תַּנָּא, שֶׁכָּל רִבּוּיִין קָשִׁים לָאָדָם חוּץ מֵרִבּוּי תּוֹרָה וְחָכְמָה וּצְדָקָה: 
+<b>מַרְבֶּה דְאָגָה.</b> שֶׁמָּא יִגְזְלוּהוּ מִבֵּית הַמֶּלֶךְ אוֹ שֶׁמָּא יָבֹאוּ עָלָיו לִסְטִים וְיַהַרְגוּהוּ. וְחָסִיד אֶחָד הָיָה מִתְפַּלֵּל, הַמָּקוֹם יַצִּילֵנִי מִפִּזּוּר הַנֶּפֶשׁ. וְשָׁאֲלוּ מִמֶּנּוּ מַהוּ פִּזּוּר הַנֶּפֶשׁ, אָמַר לָהֶם שֶׁיִּהְיוּ לוֹ נְכָסִים מְרֻבִּים מְפֻזָּרִים בִּמְקוֹמוֹת הַרְבֵּה וְצָרִיךְ לְפַזֵּר נַפְשׁוֹ לַחֲשֹׁב לְכָאן וּלְכָאן: 
+<b>מַרְבֶּה נָשִׁים מַרְבֶּה כְשָׁפִים.</b> סִדְרָא נָקֵיט וְאָזֵיל. בִּתְחִלָּה אָדָם מְקַשֵּׁט עַצְמוֹ וְאוֹכֵל וְשׁוֹתֶה וּמַרְבֶּה בָּשָׂר, וְאַחַר כָּךְ מְבַקֵּשׁ לְהַרְבּוֹת נְכָסִים, וּלְאַחַר שֶׁהִרְבָּה נְכָסִים וְרוֹאֶה שֶׁיֵּשׁ בְּיָדוֹ סִפּוּק לְפַרְנֵס נָשִׁים רַבּוֹת הוּא מַרְבֶּה לוֹ נָשִׁים, וּלְאַחַר שֶׁהִרְבָּה נָשִׁים כָּל אַחַת צְרִיכָה שִׁפְחָה שֶׁתְּשַׁמְּשֶׁנָּהּ, הֲרֵי מַרְבֶּה שְׁפָחוֹת, וְכֵיוָן שֶׁיֵּשׁ לוֹ בְנֵי בַּיִת מְרֻבִּין צָרִיךְ לְשָׂדוֹת וּכְרָמִים לְסַפֵּק יַיִן וּמָזוֹן לִבְנֵי בֵּיתוֹ, וּמַרְבֶּה עֲבָדִים לַעֲבֹד הַשָּׂדוֹת וְהַכְּרָמִים. לְכָךְ הֵן שְׁנוּיִין בְּסֵדֶר זֶה: 
+<b>מַרְבֶּה תוֹרָהּ מַרְבֶּה חַיִּים.</b> דִּכְתִיב (דברים ל) כִּי הִיא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ:
+<b>מַרְבֶּה חָכְמָה.</b> שֶׁנּוֹתֵן טַעַם לִדְבָרָיו וְהַסְּבָרוֹת שֶׁלּוֹ מִתְיַשְּׁבוֹת עַל לֵב הַשּׁוֹמְעִין:
+<b>מַרְבֶּה יְשִׁיבָה.</b> הַרְבֵּה תַּלְמִידִים מִתְקַבְּצִים וּבָאִים לִשְׁמֹעַ סְבָרוֹתָיו. וְאִית דְּגַרְסֵי, מַרְבֶּה יְשִׁיבָה מַרְבֶּה חָכְמָה, מִי שֶׁמַּרְבֶּה בְּתַלְמִידִים, הַתַּלְמִידִים מְחַדְּדִים אוֹתוֹ וּמַרְבִּין וּמוֹסִיפִין עַל חָכְמָתוֹ: 
+<b>מַרְבֶּה עֵצָה.</b> מִי שֶׁמַּרְבֶּה לִטֹּל עֵצָה <b>מַרְבֶּה תְבוּנָה</b> מֵבִין דָּבָר מִתּוֹךְ דָּבָר מֵעֵצוֹת שֶׁיּוֹעֲצָיו נוֹתְנִים לוֹ:
+<b>מַרְבֶּה צְדָקָה מַרְבֶּה שָׁלוֹם.</b> שֶׁנֶּאֱמַר (ישעיה לב) וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם: 
+
+
+Mishnah 8
+
+<b>אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ.</b> לוֹמַר הַרְבֵּה תּוֹרָה לָמַדְתִּי. וּלְפִי שֶׁהוּא לֹא הִנִּיחַ לֹא מִקְרָא וְלֹא מִשְׁנָה הֲלָכָה וְאַגָּדָה שֶׁלֹּא לָמַד (סכה כח., בבא בתרא קלד.), הָיָה אוֹמֵר כֵּן: 
+<b>בּוֹר סוּד.</b> גָּרְסִינַן, וְלֹא בּוֹר סִיד. כְּלוֹמַר, כְּבוֹר טוּחַ בְּסִיד: 
+<b>שֶׁאֵינוֹ מְאַבֵּד טִפָּה.</b> כָּךְ הוּא אֵינוֹ שׁוֹכֵחַ דָּבָר אֶחָד מִתַּלְמוּדוֹ:
+<b>אַשְׁרֵי יוֹלַדְתּוֹ.</b> מְאֻשָּׁר בְּמִדּוֹת טוֹבוֹת עַד שֶׁכָּל הָעוֹלָם אוֹמְרִים עָלָיו אַשְׁרֵי מִי שֶׁיְּלָדַתּוּ. וְיֵשׁ אוֹמְרִים, עַל שֵׁם שֶׁהִיא גָּרְמָה לוֹ שֶׁיְּהֵא חָכָם, שֶׁהָיְתָה מְחַזֶּרֶת עַל כָּל בָּתֵּי מִדְרָשׁוֹת שֶׁבְּעִירָהּ וְאוֹמֶרֶת לָהֶם בְּבַקָּשָׁה מִכֶּם בַּקְּשׁוּ רַחֲמִים עַל הָעֻבָּר הַזֶּה שֶׁבְּמֵעַי שֶׁיִּהְיֶה חָכָם, וּמִיּוֹם שֶׁנּוֹלַד לֹא הוֹצִיאָה עֲרַשְׂתּוֹ מִבֵּית הַמִּדְרָשׁ כְּדֵי שֶׁלֹּא יִכָּנְסוּ בְּאָזְנָיו אֶלָּא דִּבְרֵי תּוֹרָה: 
+<b>חָסִיד.</b> שֶׁעוֹשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין:
+<b>יְרֵא חֵטְא.</b> מַחְמִיר עַל עַצְמוֹ וְאוֹסֵר עָלָיו דְּבָרִים הַמֻּתָּרִים, מִיִּרְאָתוֹ שֶׁמָּא יָבֹא לִידֵי חֵטְא. דְּאִם לֹא כֵן מַאי רְבוּתֵיהּ, אֲפִלּוּ עַם הָאָרֶץ אֶפְשָׁר לִהְיוֹת יְרֵא חֵטְא: 
+<b>מַעְיָן הַמִּתְגַּבֵּר.</b> לִבּוֹ רָחָב וּמוֹסִיף פִּלְפּוּל וּסְבָרוֹת מִדַּעְתּוֹ:
+<b>אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ.</b> שֶׁל רַבָּן יוֹחָנָן בֶּן זַכַּאי:
+<b>וְאֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה.</b> מָצָאתִי כָּתוּב, דְּאַבָּא שָׁאוּל לֹא נֶחְלַק עַל תַּנָּא קַמָּא, וּשְׁנֵי הַדְּבָרִים אֲמָרָם רַבָּן יוֹחָנָן בֶּן זַכַּאי, וּשְׁנֵיהֶם אֱמֶת, דִּלְעִנְיַן הַבְּקִיאוּת וְהַזִּכָּרוֹן הָיָה רַבִּי אֱלִיעֶזֶר מַכְרִיעַ, וּלְעִנְיַן הַחֲרִיפוּת וְהַפִּלְפּוּל הָיָה רַבִּי אֶלְעָזָר בֶּן עֲרָךְ מַכְרִיעַ: 
+
+
+Mishnah 9
+
+<b>עַיִן טוֹבָה.</b> מִסְתַּפֵּק בְּמַה שֶּׁיֵּשׁ לוֹ וְאֵינוֹ מְבַקֵּשׁ דְּבָרִים יְתֵרִים וְאֵינוֹ מְקַנֵּא כְּשֶׁרוֹאֶה שֶׁיֵּשׁ לַחֲבֵרָיו יוֹתֵר מִמֶּנּוּ:
+<b>חָבֵר טוֹב.</b> שֶׁמּוֹכִיחוֹ כְּשֶׁרוֹאֶה אוֹתוֹ עוֹשֶׂה דָּבָר שֶׁאֵינוֹ הָגוּן:
+<b>שָׁכֵן טוֹב.</b> מָצוּי אֶצְלוֹ בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה, וְאִלּוּ חָבֵר טוֹב אֵינוֹ מָצוּי אֶצְלוֹ בְּכָל עֵת: 
+<b>הָרוֹאֶה אֶת הַנּוֹלָד.</b> צוֹפֶה וּמַבִּיט בְּמַה שֶּׁעָתִיד לִהְיוֹת, וּמִתּוֹךְ כָּךְ נִמְצָא מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ וּשְׂכַר עֲבֵרָה כְּנֶגֶד הֶפְסֵדָהּ: 
+<b>לֵב טוֹב.</b> לְפִי שֶׁהַלֵּב הוּא הַמֵּנִיעַ לְכָל שְׁאָר הַכֹּחוֹת וְהוּא הַמָּקוֹר שֶׁמִּמֶּנּוּ נוֹבְעִים כָּל הַפְּעֻלּוֹת. וְאַף עַל פִּי שֶׁיֵּשׁ לַפְּעֻלּוֹת אֵבָרִים מְיֻחָדִים, מִכָּל מָקוֹם הַכֹּחַ הַמְעוֹרֵר לְכָל הַתְּנוּעוֹת הוּא בַּלֵּב, לְפִיכָךְ אָמַר רַבִּי אֶלְעָזָר לֵב טוֹב. וּמִפְנֵי זֶה אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם: 
+<b>אֵיזוֹ הִיא דֶּרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם.</b> הֻצְרַךְ לִשְׁאֹל מֵהֶם זֶה, וְלֹא הֵבִין מִתּוֹךְ דִּבְרֵיהֶם הָרִאשׁוֹנִים שֶׁהַדֶּרֶךְ הָרָעָה הִיא הֵפֶךְ הַדֶּרֶךְ הַטּוֹבָה, לְפִי שֶׁלֹּא כָּל מַה שֶּׁהוּא טוֹב יִהְיֶה הֶפְכוֹ רַע, כִּי מִדַּת הַחֲסִידוּת וְהוּא הָעוֹשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין הִיא טוֹבָה, וּמִי שֶׁאֵינוֹ חָסִיד וּמַעֲמִיד דְּבָרָיו עַל דִּין תּוֹרָה אֵינוֹ רַע, וְאֶפְשָׁר הָיָה לוֹמַר, שֶׁאִם הַהִסְתַּפְּקוּת וְהִיא עַיִן טוֹבָה הִיא דֶּרֶךְ טוֹבָה, בַּקָּשַׁת הַיִּתְרוֹנוֹת אֵינוֹ דֶּרֶךְ רָעָה, לְפִי שֶׁאֵינוֹ מַזִּיק לְשׁוּם אָדָם בָּזֶה, וְכֵן בִּשְׁאָר הַמִּדּוֹת. לְפִיכָךְ הֻצְרַךְ לִשְׁאֹל מֵהֶם אֵיזוֹ הִיא דֶּרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם: 
+<b>הַלּוֶֹה וְאֵינוֹ מְשַׁלֵּם.</b> הוּא הֵפֶךְ הָרוֹאֶה אֶת הַנּוֹלָד, שֶׁאִם לֹא יְשַׁלֵּם לֹא יִמְצָא מִי שֶׁיַּלְוֶנּוּ וְיִהְיֶה מֻטָּל בָּרָעָב. וְלֹא אָמַר סְתָם מִי שֶׁאֵינוֹ רוֹאֶה אֶת הַנּוֹלָד, לְפִי שֶׁאֶפְשָׁר לָאָדָם שֶׁאֵינוֹ רוֹאֶה אֶת הַנּוֹלָד שֶׁלֹּא יָבֹא לִידֵי תַּקָּלָה, שֶׁיַּצִּיל עַצְמוֹ בְּבֹא הַנּוֹלָד הַהוּא: 
+<b>וְצַדִּיק חוֹנֵן וְנוֹתֵן.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא צַדִּיקוֹ שֶׁל עוֹלָם חוֹנֵן וְנוֹתֵן לַמַּלְוֶה מַה שֶּׁלָּוָה זֶה מִמֶּנּוּ וְלֹא פָּרַע לוֹ, נִמְצָא הַלּוֶֹה נִשְׁאַר חַיָּב לַמָּקוֹם: 
+
+
+Mishnah 10
+
+<b>הֵם אָמְרוּ שְׁלֹשָׁה דְּבָרִים.</b> בְּדֶרֶךְ אֶרֶץ וּבְמוּסָרִים וּבְמִדּוֹת. דְּאִלּוּ בְּעִנְיַן הָאָסוּר וְהַמֻּתָּר וְהַפְּטוּר וְהַחִיּוּב דְּבָרִים הַרְבֵּה אָמְרוּ. אִי נַמִּי, אֵלּוּ הַשְּׁלֹשָׁה דְּבָרִים הֲוֵי מַרְגְּלָא בְּפוּמַיְהוּ תָּמִיד: 
+<b>יְהִי כְבוֹד חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ.</b> וְאֵימָתַי יְהֵא זֶה, כְּשֶׁלֹּא תְּהִי נוֹחַ לִכְעֹס, שֶׁאִם אַתָּה נוֹחַ לִכְעֹס אִי אֶפְשָׁר שֶׁלֹּא תְּזַלְזֵל בִּכְבוֹד חֲבֵרְךָ. הֲרֵי דִּבּוּר אֶחָד. וְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ, הֲרֵי שְׁנַיִם. וְהַשְּׁלִישִׁי, הֱוֵי מִתְחַמֵּם כְּנֶגֶד אוּרָן שֶׁל חֲכָמִים וְכוּ': 
+<b>שׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתֶךָ.</b> וּלְפִי שֶׁאֵין אָדָם יוֹדֵעַ אֵימָתַי יָמוּת, יַעֲשֶׂה תְּשׁוּבָה הַיּוֹם שֶׁמָּא יָמוּת לְמָחָר: 
+<b>וֶהֱוֵי זָהִיר בְּגַחַלְתָּן.</b> שֶׁלֹּא תִּנְהַג בָּהֶן קַלּוּת רֹאשׁ:
+<b>שֶׁלֹּא תִכָּוֶה.</b> שֶׁלֹּא תֵּעָנֵשׁ עַל יָדָן:
+<b>נְשִׁיכַת שׁוּעָל.</b> רְפוּאָתוֹ קָשָׁה, לְפִי שֶׁשִּׁנָּיו דַּקּוֹת עֲקֻמּוֹת וַעֲקֻשּׁוֹת וְצָרִיךְ הָרוֹפֵא לַחְתֹּךְ הַבָּשָׂר בְּאִזְמֵל וּלְהַרְחִיב הַנְּשִׁיכָה: 
+<b>עֲקִיצַת עַקְרָב.</b> קָשָׁה מִנְּשִׁיכַת נָחָשׁ:
+<b>וּלְחִישָׁתָן.</b> דִּבּוּרָן:
+<b>לְחִישַׁת שָׂרָף.</b> כְּהֶבֶל הַיּוֹצֵא מִפִּי הַשָּׂרָף, שֶׁשּׂוֹרֵף בְּשָׁעָה שֶׁהוּא לוֹחֵשׁ. פֵּרוּשׁ אַחֵר, הַשָּׂרָף הַזֶּה אֵינוֹ מְקַבֵּל לַחַשׁ כִּשְׁאָר נְחָשִׁים, כְּדִכְתִיב (תהלים נח) אֲשֶׁר לֹא יִשְׁמַע לְקוֹל מְלַחֲשִׁים, כָּךְ תַּלְמִיד חָכָם אִם תַּקְנִיטֶנּוּ וְתָבֹא לְפַיְּסוֹ אֵינוֹ מְקַבֵּל פִּיּוּס: 
+
+
+Mishnah 11
+
+<b>עַיִן הָרָע.</b> כְּמוֹ עַיִן רָעָה, שֶׁאֵינוֹ מִסְתַּפֵּק בְּמַה שֶּׁיֵּשׁ לוֹ וּמְחַזֵּר אַחַר דְּבָרִים אֲחֵרִים. וְיֵשׁ מְפָרְשִׁים עַיִן הָרַע, שֶׁמַּכְנִיס עַיִן הָרַע בְּמָמוֹן חֲבֵרוֹ אוֹ בְּבָנָיו וּמַזִּיק לוֹ: 
+<b>וְשִׂנְאַת הַבְּרִיּוֹת.</b> שִׂנְאַת חִנָּם. וְרַמְבַּ"ם פֵּרֵשׁ, שֶׁמּוֹאֵס חֶבְרַת הַבְּרִיּוֹת וְאוֹהֵב לֵישֵׁב יְחִידִי. וַאֲנִי שָׁמַעְתִּי, אָדָם קָשֶׁה שֶׁמֵּבִיא עָלָיו שִׂנְאַת הַבְּרִיּוֹת וְגוֹרֵם שֶׁהַכֹּל שׂוֹנְאִים אוֹתוֹ: 
+
+
+Mishnah 12
+
+<b>הַתְקֵן עַצְמְךָ לִלְמֹד תּוֹרָה.</b> שֶׁלֹּא תֹּאמַר הוֹאִיל וְאָבִי חָכָם וַאֲבִי אָבִי חָכָם, תּוֹרָה חוֹזֶרֶת לְאַכְסַנְיָא שֶׁלָּהּ וְאֵינִי צָרִיךְ לְבַקֵּשׁ אַחֲרֶיהָ: 
+<b>וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמָיִם.</b> אַף בְּשָׁעָה שֶׁאַתָּה עוֹסֵק בַּאֲכִילָה וּשְׁתִיָּה וּבְדֶרֶךְ אֶרֶץ לֹא תִּתְכַּוֵּן לְהַהֲנוֹת גּוּפְךָ, אֶלָּא שֶׁתִּהְיֶה בָּרִיא לַעֲשׂוֹת רְצוֹן קוֹנְךָ: 
+
+
+Mishnah 13
+
+<b>הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע.</b> לִקְרוֹתוֹ בְּעוֹנָתוֹ. וְכֵן בַּתְּפִלָּה, לְהִתְפַּלֵּל כָּל תְּפִלָּה וּתְפִלָּה בְּעוֹנָתָהּ: 
+<b>קֶבַע.</b> כְּאָדָם שֶׁיֵּשׁ עָלָיו חוֹבָה דָּבָר קָבוּעַ וְאוֹמֵר אֵימָתַי אֶפְרֹק מֵעָלַי חוֹב זֶה. אִי נַמִּי, קֶבַע, כְּאָדָם שֶׁקָּבוּעַ לוֹ לִקְרֹא פֶּרֶק אֶחָד פָּרָשָׁה אַחַת, שֶׁאוֹמֵר אוֹתָהּ בִּקְרִיאָה בְּעָלְמָא, וְאֵינוֹ אוֹמְרָהּ בִּלְשׁוֹן תַּחֲנוּנִים כְּאָדָם שֶׁמְּבַקֵּשׁ רַחֲמִים: 
+<b>כִּי אֵל חַנּוּן וְרַחוּם הוּא.</b> רוֹצֶה בְּתַחֲנוּנִים, וְעַל יְדֵי הַתַּחֲנוּנִים הוּא מְרַחֵם מִיָּד: 
+<b>וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ.</b> אַל תַּעֲשֶׂה דָּבָר שֶׁהַיּוֹם וּלְמָחָר תַּרְשִׁיעַ אֶת עַצְמְךָ בּוֹ. וְהָרַמְבַּ"ם פֵּרֵשׁ, אַל תְּהִי רָשָׁע בְּעֵינֶיךָ כְּלוֹמַר לֹא תַּחֲזִיק עַצְמְךָ כְּרָשָׁע, שֶׁמִּתּוֹךְ כָּךְ אַתָּה יוֹצֵא לְתַרְבּוּת רָעָה לְגַמְרֵי. וַאֲנִי שָׁמַעְתִּי, אַל תְּהִי רָשָׁע בְּדָבָר זֶה שֶׁתִּפְרֹשׁ מִן הַצִּבּוּר וְתַעֲמֹד בִּפְנֵי עַצְמְךָ: 
+
+
+Mishnah 14
+
+<b>לְאֶפִּיקוֹרוֹס.</b> לְשׁוֹן הֶפְקֵר, שֶׁמְּבַזֶּה אֶת הַתּוֹרָה וּמַחְשִׁיבָהּ כְּאִלּוּ הִיא הֶפְקֵר. אִי נַמִּי, מֵשִׂים עַצְמוֹ כְּהֶפְקֵר וְאֵינוֹ חָס עַל נַפְשׁוֹ לָחוּשׁ שֶׁמָּא תָּבֹא עָלָיו רָעָה עַל שֶׁמְּבַזֶּה אֶת הַתּוֹרָה אוֹ לוֹמְדֶיהָ: 
+<b>וְדַע לִפְנֵי מִי אַתָּה עָמֵל.</b> בִּתְשׁוּבָה זוֹ שֶׁאַתָּה מֵשִׁיב לְאֶפִּיקוֹרוֹס, שֶׁלֹּא יִפְתֶּה לִבְּךָ לִנְטוֹת לְדַעְתּוֹ: 
+
+
+Mishnah 15
+
+<b>הַיּוֹם קָצָר.</b> חַיֵּי הָעוֹלָם הַזֶּה קְצָרִים הֵם:
+<b>וְהַמְּלָאכָה מְרֻבָּה.</b> הַתּוֹרָה אֲרֻכָּה מֵאֶרֶץ מִדָּהּ:
+<b>וּבַעַל הַבַּיִת דּוֹחֵק.</b> שֶׁנֶּאֱמָר (יהושע א) וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה: 
+
+
+Mishnah 16
+
+<b>לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר.</b> לֹא שְׂכָרְךָ הַקָּדוֹשׁ בָּרוּךְ הוּא לִגְמֹר אֶת כֻּלָּהּ כְּדֵי שֶׁתַּפְסִיד שְׂכָרְךָ אִם לֹא תִּגְמְרֶנָּהּ. וְשֶׁמָּא תֹּאמַר אֵינִי לוֹמֵד וְאֵינִי נוֹטֵל שָׂכָר, וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל. עַל כָּרְחֲךָ הָעֹל, מֻטָּל עָלֶיךָ לַעֲבֹד: 
+<b>לֶעָתִיד לָבֹא.</b> לָעוֹלָם הַבָּא: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>עֲקַבְיָא.</b> מִטִּפָּה סְרוּחָה. טִפַּת שִׁכְבַת זֶרַע. וְאַף עַל פִּי שֶׁבִּשְׁעַת הָעִבּוּר אֵינָהּ סְרוּחָה, שֶׁאֵינָהּ מַסְרַחַת בְּרֶחֶם הָאִשָּׁה עַד לְאַחַר שְׁלֹשָׁה יָמִים וּכְשֶׁתַּסְרִיחַ אֵינָהּ רְאוּיָה לְהַזְרִיעַ, מִכָּל מָקוֹם קָרֵי לָהּ טִפָּה סְרוּחָה מִפְּנֵי שֶׁהִיא קְרוֹבָה לְהַסְרִיחַ מִיָּד כְּשֶׁהִיא חוּץ לִמְעֵי הָאִשָּׁה. וְהַמִּסְתַּכֵּל שֶׁבָּא מִטִּפָּה סְרוּחָה, נִצּוֹל מִן הַגַּאֲוָה. וְהַמִּסְתַּכֵּל שֶׁעָתִיד לֵילֵךְ לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה, נִצּוֹל מִן הַתַּאֲוָה וְהַחֶמְדָּה אֶל הַמָּמוֹן. וְהַמִּסְתַּכֵּל שֶׁעָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, פּוֹרֵשׁ מִן הַחֵטְא וְאֵינוֹ נִכְשָׁל בָּעֲבֵרָה: 
+
+
+Mishnah 2
+
+<b>בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת.</b> וַאֲפִלּוּ שֶׁל אֻמּוֹת הָעוֹלָם:
+<b>חַיִּים בְּלָעוֹ.</b> דִּכְתִיב (חבקוק א) וַתַּעֲשֶׂה אָדָם כִּדְגֵי הַיָּם, מַה דָּגִים שֶׁבַּיָּם כָּל הַגָּדוֹל מֵחֲבֵרוֹ בּוֹלֵעַ אֶת חֲבֵרוֹ, אַף בְּנֵי אָדָם אִלְמָלֵא מוֹרָאָהּ שֶׁל מַלְכוּת כָּל הַגָּדוֹל מֵחֲבֵרוֹ בּוֹלֵעַ אֶת חֲבֵרוֹ (עבודה זרה ד.): 
+<b>יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ.</b> הֲרֵי כָּאן שְׁנַיִם:
+<b>וְיִדֹּם.</b> לְשׁוֹן קוֹל דְּמָמָה דַּקָּה, כְּדֶרֶךְ הַשּׁוֹנֶה יְחִידִי שֶׁהוּא שׁוֹנֶה בְּלַחַשׁ: 
+<b>כִּי נָטַל עָלָיו.</b> כְּאִלּוּ נְתִינַת כָּל הַתּוֹרָה כֻּלָּהּ הָיְתָה בַּעֲבוּרוֹ בִּלְבַד:  
+
+Mishnah 3
+
+<b>וְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה.</b> וּבְבִרְכַּת הַמָּזוֹן שֶׁמְּבָרְכִים עַל הַשֻּׁלְחָן, יוֹצְאִין יְדֵי חוֹבָתָן, וְחָשׁוּב כְּאִלּוּ אָמְרוּ עָלָיו דִּבְרֵי תּוֹרָה. כָּךְ שָׁמַעְתִּי: 
+<b>מִזִּבְחֵי מֵתִים.</b> תִּקְרֹבֶת עֲבוֹדָה זָרָה, דִּכְתִיב (תהלים קו) וַיִּצָּמְדוּ לְבַעַל פְּעוֹר וַיֹּאכְלוּ זִבְחֵי מֵתִים: 
+<b>מָלְאוּ קִיא צֹאָה.</b> וַעֲבוֹדָה זָרָה קְרוּיָה צֹאָה, דִּכְתִיב (ישעיה ל) צֵא תֹּאמַר לוֹ: 
+<b>בְּלִי מָקוֹם.</b> בִּשְׁבִיל שֶׁלֹּא הִזְכִּירוּ שְׁמוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא עַל הַשֻּׁלְחָן:
+<b>שֶׁנֶּאֱמָר וַיְּדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה'.</b> מִיָּד כְּשֶׁדִּבֵּר בְּדִבְרֵי תּוֹרָה נִקְרָא שֻׁלְחָן אֲשֶׁר לִפְנֵי ה'. וְיֵשׁ אוֹמְרִים מֵרֹאשׁוֹ שֶׁל מִקְרָא הוּא יוֹצֵא, דִּכְתִיב וְהַמִּזְבֵּחַ עֵץ שָׁלֹשׁ אַמּוֹת, אַל תִּקְרֵי אַמּוֹת אֶלָּא אִמּוֹת, כְּמוֹ יֵשׁ אֵם לַמִּקְרָא, שָׁלֹשׁ כְּנֶגֶד תּוֹרָה נְבִיאִים וּכְתוּבִים, וְאָמְרֵי לַהּ מִקְרָא מִשְׁנָה וְתַלְמוּד. שֶׁצָּרִיךְ אָדָם לְדַבֵּר בָּהֶן עַל הַשֻּׁלְחָן, וְאָז קָרוּי שֻׁלְחָן אֲשֶׁר לִפְנֵי ה'. כָּךְ פֵּרֵשׁ רַשִׁ"י: 
+
+
+Mishnah 4
+
+<b>הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי.</b> וּמְחַשֵּׁב בְּלִבּוֹ דִּבְרֵי הֲבַאי:
+<b>הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ.</b> לְפִי שֶׁלַּיְלָה הוּא זְמַן לַמַּזִּיקִים, וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי הוּא בְּסַכָּנָה מִפְּנֵי הַלִּסְטִים וְכַמָּה פְּגָעִים רָעִים, וְאִם הָיָה מְחַשֵּׁב בְּדִבְרֵי תּוֹרָה הָיְתָה מְשַׁמַּרְתּוֹ: 
+
+
+Mishnah 5
+
+<b>עֹל מַלְכוּת.</b> מַשָּׂא מֶלֶךְ וְשָׂרִים:
+<b>דֶּרֶךְ אֶרֶץ.</b> עֲמַל וְטֹרַח הַפַּרְנָסָה, לְפִי שֶׁמְּלַאכְתּוֹ מִתְבָּרֶכֶת: 
+<b>הַפּוֹרֵק מִמֶּנּוּ עֹל תּוֹרָה.</b> הָאוֹמֵר קָשֶׁה עֻלָּהּ שֶׁל תּוֹרָה וְאֵינִי יָכוֹל לְסוֹבְלָהּ: 
+
+
+Mishnah 6
+
+<b>עֲשָׂרָה שֶׁהָיוּ יוֹשְׁבִים בַּדִּין.</b> גָּרְסִינַן:
+<b>בַּעֲדַת אֵל.</b> וְאֵין עֵדָה פְּחוּתָה מֵעֲשָׂרָה, שֶׁנֶּאֱמַר בַּמְרַגְּלִים (במדבר יד) עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת, יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב, הֲרֵי עֲשָׂרָה: 
+<b>וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה שֶׁנֶּאֱמַר בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט.</b> שְׁלֹשָׁה דַּיָּנִים וּשְׁנֵי בַּעֲלֵי דִּינִים:
+<b>וּמִנַּיִן אֲפִלּוּ שְׁלֹשָׁה שֶׁנֶּאֱמַר וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ.</b> הָאֵשׁ וְהָאֲוִיר וְהַמַּיִם שֶׁהֵם שְׁלֹשָׁה, עַל אֶרֶץ יְסָדָהּ, עַל יְסוֹד הָאָרֶץ הֵם מַקִּיפִים. הֲרֵי לְךָ שֶׁשְּׁלֹשָׁה קְרוּיִין אֲגֻדָּה. אִי נַמִּי, מָצִינוּ שְׁלֹשָׁה קְרוּיִין אֲגֻדָּה, אֲגֻדַּת אֵזוֹב שֶׁהֵם שְׁלֹשָׁה קְלָחִים. וְיֵשׁ סְפָרִים שֶׁכָּתוּב בָּהֵן וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה שֶׁנֶּאֱמַר וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ, שֶׁאָדָם אוֹגֵד בְּיָדוֹ אַחַת שֶׁיֵּשׁ בָּהּ חָמֵשׁ אֶצְבָּעוֹת, וּכְלַל אֶצְבָּעוֹת שֶׁבַּיָּד קְרוּיִין אֲגֻדָּה. וּבְרֹאשׁ הַמִּקְרָא הוּא אוֹמֵר, הַבּוֹנֶה בַּשָּׁמַיִם מַעֲלוֹתָיו, כְּלוֹמַר הַשְּׁכִינָה שֶׁהִיא בַּשָּׁמַיִם יוֹרֶדֶת לְמַטָּה לָאָרֶץ כְּשֶׁיֵּשׁ שָׁם אֲגֻדָּה עוֹסְקִים בַּתּוֹרָה. וּמִנַּיִן אֲפִלּוּ שְׁלֹשָׁה שֶׁנֶּאֱמַר בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט, שֶׁהַדַּיָּנִים הֵם שְׁלֹשָׁה: 
+<b>כִּי נָטַל עָלָיו.</b> לְשׁוֹן סְכָךְ. תַּרְגּוּם וְסַכּוֹתָ, וְתַטֵּל, כְּלוֹמַר שֶׁהַשְּׁכִינָה סוֹכֶכֶת עָלָיו: 
+
+
+Mishnah 7
+
+<b>תֵּן לוֹ מִשֶּׁלּוֹ.</b> לֹא תִּמָּנַע מִלְּהִתְעַסֵּק בְּחֶפְצֵי שָׁמַיִם בֵּין בְּגוּפְךָ בֵּין בְּמָמוֹנְךָ, [שֶׁאֵינְךָ נוֹתֵן מִשֶּׁלְּךָ, לֹא מִגּוּפְךָ וְלֹא מִמָּמוֹנְךָ], שֶׁאַתָּה וּמָמוֹנְךָ שֶׁלּוֹ: 
+<b>מַה נָּאֶה אִילָן זֶה מַה נָּאֶה נִיר זֶה.</b> הוּא הַדִּין לְכָל שִׂיחָה בְּטֵלָה, אֶלָּא שֶׁדִּבֵּר בַּהֹוֶה שֶׁדֶּרֶךְ הוֹלְכֵי דְּרָכִים לְדַבֵּר בְּמַה שֶּׁרוֹאִים בְּעֵינֵיהֶם. וְיֵשׁ אוֹמְרִים, דְּאַשְׁמוֹעִינַן רְבוּתָא דְּאַף עַל גַּב דְּעַל יְדֵי כֵן הוּא מְבָרֵךְ בָּרוּךְ שֶׁכָּכָה לוֹ בְּעוֹלָמוֹ, אַף עַל פִּי כֵן מַעֲלִין עָלָיו כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, מִפְּנֵי שֶׁהִפְסִיק מִמִּשְׁנָתוֹ: 
+<b>נִיר.</b> תֶּלֶם הַמַּחֲרֵשָׁה, כְּמוֹ נִירוּ לָכֶם נִיר (ירמיה ד): 
+
+
+Mishnah 8
+
+<b>כָּל הַשּׁוֹכֵחַ דָּבָר אֶחָד מִמִּשְׁנָתוֹ.</b> בִּשְׁבִיל שֶׁלֹּא חָזַר עָלֶיהָ, מַעֲלִין עָלָיו כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ. שֶׁמִּתּוֹךְ שִׁכְחָתוֹ הוּא בָּא לְהַתִּיר אֶת הָאָסוּר וְנִמְצֵאת תַּקָּלָה בָּאָה עַל יָדוֹ, וְשִׁגְגָתוֹ עוֹלָה זָדוֹן. אִי נַמִּי כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, לְפִי שֶׁאוֹתָהּ מִשְׁנָה הָיְתָה מְשַׁמַּרְתּוֹ וְעַכְשָׁיו שֶׁשְּׁכָחָהּ אֵינָהּ מְשַׁמַּרְתּוֹ: 
+<b>תָּקְפָה עָלָיו מִשְׁנָתוֹ.</b> שֶׁהָיְתָה קָשָׁה עָלָיו וּמִתּוֹךְ הַקֹּשִׁי שֶׁבָּהּ שְׁכָחָהּ: 
+
+
+Mishnah 9
+
+<b>כָּל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ.</b> אֲנִי שָׁמַעְתִּי, שֶׁמַּקְדִּים בְּמַחֲשַׁבְתּוֹ יִרְאַת חֶטְאוֹ לְחָכְמָתוֹ, שֶׁהוּא חוֹשֵׁב בְּלִבּוֹ אֶלְמַד בִּשְׁבִיל שֶׁאֶהְיֶה יְרֵא חֵטְא. וְזֶה עַל דֶּרֶךְ שֶׁאָמְרוּ תְּחִלַּת הַמַּחֲשָׁבָה [הִיא] סוֹף הַמַּעֲשֶׂה: 
+<b>חָכְמָתוֹ מִתְקַיֶּמֶת.</b> שֶׁהַחָכְמָה מְבִיאָתוֹ לְמַה שֶּׁלִּבּוֹ חָפֵץ וְהוּא נֶהֱנֶה בָּהּ:
+<b>וְכָל שֶׁחָכְמָתוֹ קוֹדֶמֶת לְיִרְאַת חֶטְאוֹ.</b> שֶׁאֵינוֹ לוֹמֵד עַל מְנָת לַעֲשׂוֹת, הוֹאִיל וְאֵין לְבָבוֹ פּוֹנֶה לִהְיוֹת יְרֵא חֵטְא: 
+<b>אֵין חָכְמָתוֹ מִתְקַיֶּמֶת.</b> שֶׁמִּתּוֹךְ שֶׁהִיא מוֹנַעַת אוֹתוֹ מִלָּלֶכֶת אַחֲרֵי שְׁרִירוּת לִבּוֹ הוּא קָץ בָּהּ וּמוֹאֲסָהּ וּמַנִּיחָהּ:
+<b>כָּל שֶׁמַּעֲשָׂיו מְרֻבִּים מֵחָכְמָתוֹ.</b> הָכָא מַיְרֵי שֶׁזָּרִיז בְּמִצְוֹת עֲשֵׂה, וּלְעֵיל בְּכָל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ אַיְרֵי שֶׁנִּזְהָר בְּמִצְוֹת לֹא תַעֲשֶׂה: 
+
+
+Mishnah 10
+
+<b>כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ.</b> כָּל מִי שֶׁאָהוּב לְמַטָּה בְּיָדוּעַ שֶׁהוּא אָהוּב לְמַעְלָה:
+<b>שֵׁנָה שֶׁל שַׁחֲרִית.</b> שֶׁהוֹלֵךְ וְיָשֵׁן עַד שֶׁעוֹנַת קְרִיאַת שְׁמַע עוֹבֶרֶת:
+<b>וְיַיִן שֶׁל צָהֳרַיִם.</b> מוֹשֵׁךְ לִבּוֹ שֶׁל אָדָם, דִּכְתִיב (קהלת ב) לִמְשֹׁךְ בַּיַּיִן אֶת בְּשָׂרִי, וּמֵבִיא אוֹתוֹ לִידֵי שִׁכְרוּת: 
+<b>וְשִׂיחַת הַיְלָדִים.</b> מְבַטֶּלֶת אֶת אֲבוֹתֵיהֶם מִלַּעֲסֹק בַּתּוֹרָה:
+<b>וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ.</b> שֶׁמִּתְכַּנְּסִים וּמְדַבְּרִים בִּדְבָרִים בְּטֵלִים: 
+
+
+Mishnah 11
+
+<b>הַמְחַלֵּל אֶת הַקָּדָשִׁים.</b> הַמֵּבִיא קָדְשֵׁי הַמִּזְבֵּחַ לִידֵי פִּגּוּל וְנוֹתָר וְטָמֵא, אוֹ הַמּוֹעֵל וְנֶהֱנֶה בֵּין בְּקָדְשֵׁי מִזְבֵּחַ בֵּין בְּקָדְשֵׁי בֶּדֶק הַבַּיִת: 
+<b>וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת.</b> יָמִים שֶׁל חֹל הַמּוֹעֵד, עוֹשֶׂה בָּהֶן מְלָאכָה אוֹ נוֹהֵג בָּהֶן מִנְהַג חֹל בַּאֲכִילָה וּשְׁתִיָּה: 
+<b>וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָרַבִּים.</b> הַמִּתְבַּיֵּשׁ פָּנָיו מַאֲדִימוֹת תְּחִלָּה וְאַחַר כָּךְ מִתְלַבְּנוֹת, שֶׁהַנֶּפֶשׁ יֵשׁ לָהּ שְׁתֵּי תְּנוּעוֹת אַחַת לַחוּץ וְאַחַת לִפְנִים, וּכְשֶׁמְּבַיְּשִׁין אֶת הָאָדָם בִּתְחִלָּה הָרוּחַ מִתְנוֹעֵעַ לְצַד חוּץ כְּמִי שֶׁמִּתְמַלֵּא חֵמָה וּפָנָיו מַאֲדִימוֹת, וּכְשֶׁאֵינוֹ מוֹצֵא טַעֲנָה כֵּיצַד יָסִיר הַבֹּשֶׁת הַהוּא מֵעַל פָּנָיו, הוּא דּוֹאֵג בְּקִרְבּוֹ וְנִכְנַס הָרוּחַ לְצַד פָּנָיו מִפְּנֵי הַצַּעַר, וּפָנָיו מִתְכַּרְכְּמִים וּמִתְלַבְּנִים. וְזֶהוּ שֶׁאָמְרוּ (בבא מציעא נח:) בְּעִנְיַן הַהַלְבָּנָה, דְּאַזִּיל סוּמְקָא וְאָתִי חִיוְרָא: 
+<b>וְהַמֵּפֵר בְּרִיתוֹ.</b> שֶׁלֹּא מָל, אוֹ שֶׁמָּל וּמוֹשֵׁךְ עָרְלָתוֹ לְכַסּוֹת הַמִּילָה כְּדֵי שֶׁלֹּא יֵרָאֶה שֶׁהוּא מָהוּל: 
+<b>וְהַמְגַלֶּה פָנִים בַּתּוֹרָה.</b> שֶׁמַּרְאֶה פָּנִים וּפֵרוּשִׁים בַּתּוֹרָה שֶׁלֹּא כַּהֲלָכָה. כְּגוֹן הַמְתַרְגֵּם וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמּוֹלֵךְ, וּמִזַּרְעֲךָ לֹא תִתֵּן לְאַעֲבָרָא לְאַרְמִיּוּתָא. וְאֵין זֶה פְּשׁוּטוֹ שֶׁל מִקְרָא. וּבִכְלָל זֶה הַדּוֹרֵשׁ דְּרָשׁוֹת שֶׁל דֹּפִי. פֵּרוּשׁ אַחֵר, מְגַלֶּה פָּנִים, שֶׁמֵּעֵז פָּנָיו לַעֲבֹר עַל דִּבְרֵי תּוֹרָה בְּפַרְהֶסְיָא בְּיָד רָמָה וְאֵין לוֹ בּשֶׁת פָּנִים: 
+<b>אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תּוֹרָה וּמַעֲשִׂים טוֹבִים.</b> וְלֹא חָזַר בִּתְשׁוּבָה מֵאַחַת מֵעֲבֵרוֹת הַלָּלוּ שֶׁבְּיָדוֹ, אַף עַל פִּי שֶׁבָּאוּ עָלָיו יִסּוּרִים וּמֵת בַּיִּסּוּרִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא. אֲבָל אִם חָזַר בִּתְשׁוּבָה קֹדֶם מוֹתוֹ, אֵין לְךָ דָּבָר שֶׁעוֹמֵד בִּפְנֵי הַתְּשׁוּבָה: 
+
+
+Mishnah 12
+
+<b>הֱוֵי קַל לְרֹאשׁ.</b> לִפְנֵי אָדָם גָּדוֹל זָקֵן וְיוֹשֵׁב בָּרֹאשׁ בַּיְּשִׁיבָה, הֱוֵי קַל לַעֲבֹד עֲבוֹדָתוֹ וּלְשַׁמֵּשׁ לְפָנָיו: 
+<b>וְנוֹחַ לְתִשְׁחֹרֶת.</b> לְאָדָם בָּחוּר שֶׁשַּׂעֲרוֹתָיו שְׁחֹרוֹת אֵינְךָ צָרִיךְ לְהָקֵל עַצְמְךָ כָּל כָּךְ, אֶלָּא תַּעֲמֹד לְפָנָיו בְּנַחַת וּבְיִשּׁוּב: 
+<b>וֶהֱוֵי מְקַבֵּל וְכוּ'.</b> נֶגֶד כָּל אָדָם בֵּין רֹאשׁ בֵּין תִּשְׁחֹרֶת תַּעֲמֹד בְּשִׂמְחָה. מְקַבֵּל, כְּמוֹ מַקְבִּיל. מִתַּרְגּוּם נֶגֶד, קֳבֵל. פֵּרוּשׁ אַחֵר, הֱוֵי קַל לְרֹאשׁ, בְּרֵאשִׁיתְךָ כְּשֶׁאַתָּה בָּחוּר הֱוֵי קַל לַעֲשׂוֹת רְצוֹן בּוֹרַאֲךָ, וּבְזִקְנוּתְךָ כְּשֶׁהֻשְׁחֲרוּ פָּנֶיךָ מִפְּנֵי הַזִּקְנָה תְּהֵא נוֹחַ לוֹ: 
+
+
+Mishnah 13
+
+<b>מָסֹרֶת סְיָג לַתּוֹרָה.</b> הַמָּסֹרֶת שֶׁמָּסְרוּ לָנוּ חֲכָמִים בַּחֲסֵרוֹת וִיתֵרוֹת שֶׁבַּתּוֹרָה, הֵם גָּדֵר וְחִזּוּק לַתּוֹרָה שֶׁבִּכְתָב, שֶׁעַל יְדֵיהֶם אָנוּ מְבִינִים כַּמָּה מִצְוֹת אֵיךְ יַעֲשׂוּ אוֹתָם. כְּמוֹ בַּסֻּכּוֹת בַּסֻּכֹּת בַּסֻּכֹּת, שְׁנַיִם חֲסֵרִים וְאֶחָד מָלֵא, שֶׁמִּמֶּנּוּ אָנוּ לוֹמְדִים לְהַכְשִׁיר סֻכָּה בְּשָׁלֹשׁ דְּפָנוֹת. וּכְגוֹן מוֹעֲדֵי ה' אֲשֶׁר תִּקְרְאוּ אֹתָם, שֶׁנִּכְתָּב חָסֵר בִּשְׁלֹשָׁה מְקוֹמוֹת, לְלַמֵּד, אַתֶּם אֲפִלּוּ שׁוֹגְגִים, אַתֶּם אֲפִלּוּ מְזִידִים, אַתֶּם אֲפִלּוּ מֻטְעִים: 
+<b>מַעַשְׂרוֹת סְיָג לָעֹשֶׁר.</b> דִּכְתִיב עַשֵּׂר תְּעַשֵּׂר, עַשֵּׂר בִּשְׁבִיל שֶׁתִּתְעַשֵּׁר (תענית ט): 
+<b>נְדָרִים סְיָג לַפְּרִישׁוּת.</b> בִּזְמַן שֶׁאָדָם מַתְחִיל בִּפְרִישׁוּת וּמִתְיָרֵא שֶׁלֹּא יַעֲבֹר, מְקַבֵּל עָלָיו בִּלְשׁוֹן נֶדֶר שֶׁלֹּא יַעֲשֶׂה כָּךְ וְכָךְ, וְעַל יְדֵי כֵן הוּא כּוֹבֵשׁ אֶת יִצְרוֹ: 
+<b>סְיָג לַחָכְמָה שְׁתִיקָה.</b> בְּמַה אֲנַן קָיְמִין, אִי בִּשְׁתִיקָה מִדִּבְרֵי תּוֹרָה, הֲרֵי כְּבָר כְּתִיב וְהָגִיתָ בּוֹ וְגוֹ', אִי בִּשְׁתִיקָה מֵרְכִילוּת וְלָשׁוֹן הָרָע וּקְלָלָה, דְּאוֹרַיְתָא נִינְהוּ. הָא אֵינוֹ מְדַבֵּר אֶלָּא בִּשְׁתִיקָה מִדִּבְרֵי הָרְשׁוּת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, שֶׁיֵּשׁ לוֹ לָאָדָם לְמַעֵט הַדִּבּוּר בָּהֶם כָּל מַה שֶּׁאֶפְשָׁר. וַעֲלֵיהֶם אָמַר שְׁלֹמֹה (משלי יז) גַּם אֱוִיל מַחֲרִישׁ חָכָם יֵחָשֵׁב: 
+
+
+Mishnah 14
+
+<b>חִבָּה יְתֵרָה נוֹדַעַת לוֹ.</b> רַמְבַּ"ם פֵּרֵשׁ, חִבָּה יְתֵרָה הֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לָאָדָם שֶׁהוֹדִיעוֹ וְאָמַר לוֹ רְאֵה שֶׁבְּרָאתִיךָ בְּצֶלֶם, שֶׁהַמֵּטִיב לַחֲבֵרוֹ וּמוֹדִיעוֹ הַטּוֹבָה שֶׁעָשָׂה עִמּוֹ, מַרְאֶה חִבָּה יְתֵרָה יוֹתֵר מִשֶּׁאִלּוּ הֵטִיב עִמּוֹ וְאֵינוֹ חָשׁוּב בְּעֵינָיו לְהוֹדִיעוֹ הַטּוֹבָה שֶׁעָשָׂה עִמּוֹ. וְיֵשׁ לְפָרֵשׁ, חִבָּה יְתֵרָה נוֹדַעַת לוֹ, חִבָּה גְּלוּיָה וּמְפֻרְסֶמֶת, שֶׁלֹּא בִּלְבַד אַהֲבָה מְסֻתֶּרֶת הָיָה לוֹ לַמָּקוֹם בָּרוּךְ הוּא עִם הָאָדָם אֶלָּא אַף חִבָּה גְּלוּיָה וִידוּעָה לַכֹּל: 
+<b>שֶׁנֶּאֱמַר כִּי לֶקַח טוֹב.</b> כָּל מַעֲשֵׂה בְרֵאשִׁית שֶׁנֶּאֱמַר בּוֹ וַיַּרְא אֱלֹהִים כִּי טוֹב, לֹא נִבְרָא אֶלָּא בִּשְׁבִיל הַתּוֹרָה שֶׁנִּקְרֵאת לֶקַח, כְּמַה דְּאַתְּ אָמַר (דברים לב) יַעֲרֹף כַּמָּטָר לִקְחִי: 
+
+
+Mishnah 15
+
+<b>הַכֹּל צָפוּי.</b> כָּל מַה שֶּׁאָדָם עוֹשֶׂה בְּחַדְרֵי חֲדָרִים גָּלוּי לְפָנָיו:
+<b>וְהָרְשׁוּת נְתוּנָה.</b> בְּיָדוֹ שֶׁל אָדָם לַעֲשׂוֹת טוֹב וָרַע, כְּדִכְתִיב (שם ל) רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת הַחַיִּים וְגוֹ': 
+<b>וּבְטוֹב הָעוֹלָם נִדּוֹן.</b> בְּמִדַּת רַחֲמִים. וְאַף עַל פִּי כֵן אֵין הַכֹּל שָׁוִין בְּמִדָּה זוֹ, לְפִי שֶׁהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה. הַמַּרְבֶּה בְּמַעֲשִׂים טוֹבִים נוֹתְנִים לוֹ רַחֲמִים מְרֻבִּים, וְהַמַּמְעִיט בְּמַעֲשִׂים טוֹבִים מְמַעֲטִים לוֹ בְּרַחֲמִים. פֵּרוּשׁ אַחֵר, וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה, לְפִי רֹב מַעֲשָׂיו שֶׁל אָדָם הוּא נִדּוֹן, אִם רֹב זְכֻיּוֹת זַכַּאי, אִם רֹב עֲוֹנוֹת חַיָּב. וְרַמְבַּ"ם פֵּרֵשׁ, הַכֹּל צָפוּי, כָּל מַעֲשֵׂה בְנֵי אָדָם מַה שֶּׁעָשָׂה וּמַה שֶּׁעָתִיד לַעֲשׂוֹת הַכֹּל גָּלוּי לְפָנָיו, וְלֹא תֹּאמַר כֵּיוָן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹדֵעַ מַה שֶּׁיַּעֲשֶׂה הָאָדָם אִם כֵּן הוּא מֻכְרָח בְּמַעֲשָׂיו שֶׁיִּהְיֶה צַדִּיק אוֹ רָשָׁע, כִּי הָרְשׁוּת נְתוּנָה בְּיָדוֹ לַעֲשׂוֹת טוֹב וָרַע וְאֵין שׁוּם דָּבָר שֶׁיַּכְרִיחֵהוּ כְּלָל, וְכֵיוָן שֶׁכֵּן הוּא, בְּטוֹב הָעוֹלָם נִדּוֹן, לְהִפָּרַע מִן הָרְשָׁעִים וְלִתֵּן שָׂכָר טוֹב לַצַּדִּיקִים. שֶׁהַחוֹטֵא חָטָא בִּרְצוֹנוֹ, רָאוּי שֶׁיֵּעָנֵשׁ. וְהַצַּדִּיק הָיָה צַדִּיק בִּרְצוֹנוֹ, וְרָאוּי שֶׁיְּקַבֵּל שָׂכָר: 
+<b>וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה.</b> לְפִי מַה שֶּׁאָדָם כּוֹפֵל וּמַתְמִיד בַּעֲשִׂיַּת הַטּוֹב כָּךְ שְׂכָרוֹ מְרֻבֶּה. שֶׁאֵינוֹ דּוֹמֶה הַמְחַלֵּק מֵאָה זְהוּבִים לִצְדָקָה בְּמֵאָה פְּעָמִים, לְנוֹתֵן אוֹתָם בְּפַעַם אַחַת. וְגִרְסַת רַמְבַּ"ם הִיא, וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה, אֲבָל לֹא עַל פִּי הַמַּעֲשֶׂה: 
+
+
+Mishnah 16
+
+<b>הַכֹּל נָתוּן בְּעֵרָבוֹן.</b> רַגְלוֹהִי דְּבַר נַשׁ אִינוּן עֲרֵבִין בֵּיהּ (סכה נג.) לַאֲתַר דְּמִתְבָּעֵי תָּמָן מוֹבִילִין יָתֵיהּ:
+<b>וּמְצוּדָה פְרוּסָה.</b> יִסּוּרִין וּמִיתָה:
+<b>הַחֲנוּת פְּתוּחָה.</b> וּבְנֵי אָדָם נִכְנָסִים שָׁם וְלוֹקְחִים בַּהַקָּפָה:
+<b>וְהַחֶנְוָנִי מֵקִיף.</b> וּמַאֲמִין לְכָל הַבָּא לִטֹּל. כָּךְ בְּנֵי אָדָם חוֹטְאִים בְּכָל יוֹם וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַמְתִּין לָהֶם עַד בֹּא עִתָּם:
+<b>וְהַפִּנְקָס פָּתוּחַ.</b> לִכְתֹּב בָּהּ הַהַקָּפוֹת כְּדֵי שֶׁלֹּא יִשָׁכַח:
+<b>וְהַיָּד כּוֹתֶבֶת.</b> שֶׁלֹּא תֹּאמַר אַף עַל פִּי שֶׁהַפִּנְקָס פָּתוּחַ פְּעָמִים שֶׁהַחֶנְוָנִי טָרוּד וְאֵינוֹ כּוֹתֵב הַכֹּל, לְכָךְ אָמַר וְהַיָּד כּוֹתֶבֶת: 
+<b>וְכָל הָרוֹצֶה לִלְווֹת וְכוּ'.</b> הַיְנוּ וְהָרְשׁוּת נְתוּנָה דִּלְעֵיל, שֶׁאֵין שׁוּם אָדָם מֻכְרָח לִלְווֹת שֶׁלֹּא בִּרְצוֹנוֹ: 
+<b>וְהַגַּבָּאִים.</b> יִסּוּרִים וּפְגָעִים רָעִים:
+<b>לְדַעְתּוֹ.</b> פְּעָמִים שֶׁזּוֹכֵר אֶת חוֹבוֹ וְאוֹמֵר יָפֶה דַּנְתַּנִי:
+<b>וְשֶׁלֹּא לְדַעְתּוֹ.</b> פְּעָמִים שֶׁשָּׁכַח וְקוֹרֵא תִּגָּר כְּנֶגֶד דִּינוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא:
+<b>וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ.</b> עַל הַפִּנְקָס, וְעַל הַחֶנְוָנִי שֶׁהוּא נֶאֱמָן עַל פִּנְקָסוֹ. כָּךְ הַיִּסּוּרִים הַלָּלוּ הֵן נִסְמָכִים עַל מַעֲשָׂיו שֶׁל אָדָם הַנִּזְכָּרִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, אַף עַל פִּי שֶׁהֵם נִשְׁכָּחִים מִן הָאָדָם: 
+<b>וְהַדִּין דִּין אֱמֶת.</b> שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו (עבודה זרה ג.):
+<b>וְהַכֹּל מְתֻקָּן לַסְּעוּדָה.</b> אֶחָד צַדִּיקִים וְאֶחָד רְשָׁעִים יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא לְאַחַר שֶׁגָּבוּ מֵהֶן אֶת חוֹבָן: 
+
+
+Mishnah 17
+
+<b>אִם אֵין תּוֹרָה וְכוּ'.</b> אֵין מַשָּׂאוֹ וּמַתָּנוֹ יָפֶה עִם הַבְּרִיּוֹת:
+<b>אִם אֵין דֶּרֶךְ אֶרֶץ וְכוּ'.</b> סוֹף שֶׁתּוֹרָתוֹ מִשְׁתַּכַּחַת מִמֶּנּוּ:
+<b>אִם אֵין דַּעַת וְכוּ'.</b> דַּעַת, הוּא שֶׁמּוֹצֵא טַעַם לַדָּבָר. וּבִינָה, הוּא שֶׁמֵּבִין דָּבָר מִתּוֹךְ דָּבָר אֲבָל אֵינוֹ מַרְאֶה לוֹ טַעַם. וְאִם אֵין דַּעַת לָתֵת טַעַם לַדָּבָר אֵין בִּינָה, אַחַר שֶׁלֹּא יָדַע טַעֲמוֹ שֶׁל דָּבָר כְּאִלּוּ לֹא יְדָעוֹ. וּמִכָּל מָקוֹם הַבִּינָה הִיא קוֹדֶמֶת, לְפִיכָךְ אִם אֵין בִּינָה אֵין דַּעַת: 
+<b>אִם אֵין קֶמַח אֵין תּוֹרָה.</b> מִי שֶׁאֵין לוֹ מַה יֹּאכַל הֵיאַךְ יַעֲסֹק בַּתּוֹרָה:
+<b>אִם אֵין תּוֹרָה אֵין קֶמַח.</b> מַה יּוֹעִיל לוֹ הַקֶּמַח שֶׁבְּיָדוֹ, הוֹאִיל וְאֵין בּוֹ תּוֹרָה, נוֹחַ לוֹ שֶׁלֹּא הָיָה לוֹ קֶמַח וְהָיָה מֵת בָּרָעָב: 
+
+
+Mishnah 18
+
+<b>קִנִּין.</b> קָרְבְּנוֹת הָעוֹף קְרוּיִין קִנִּין, לְשׁוֹן קַן צִפּוֹר. וְיֵשׁ בָּהֶן הֲלָכוֹת חֲמוּרוֹת, כְּגוֹן אִם נִתְעָרְבוּ חוֹבָה בִנְדָבָה, אוֹ עוֹלָה שֶׁמַּעֲשֶׂיהָ לְמַעְלָה בְּחַטָּאת שֶׁמַּעֲשֶׂיהָ לְמַטָּה: 
+<b>וּפִתְחֵי נִּדָּה.</b> הִלְכוֹת נִדָּה שֶׁאִבְּדָה וִסְתָּהּ וּצְרִיכָה לִשְׁמֹר עַד שֶׁתַּחְזֹר לְפִתְחָהּ. וּפְעָמִים שֶׁהִיא צְרִיכָה לִטְבֹּל צ"ה טְבִילוֹת לְדִבְרֵי הָאוֹמֵר טְבִילָה בִּזְמַנָּהּ מִצְוָה: 
+<b>הֵן הֵן גּוּפֵי הֲלָכוֹת.</b> עִקַּר תּוֹרָה שֶׁבְּעַל פֶּה, שֶׁמְּקַבְּלִים עָלֶיהָ שָׂכָר: 
+<b>תְּקוּפוֹת.</b> עִנְיַן מַהֲלַךְ הַמַּזָּלוֹת:
+<b>וְגִימַטְרִיאוֹת.</b> חֶשְׁבּוֹן הָאוֹתִיּוֹת:
+<b>פַּרְפְּרָאוֹת לַחָכְמָה.</b> כְּמוֹ הַפַּרְפְּרָאוֹת שֶׁרְגִילִין לֶאֱכֹל בְּסוֹף הַסְּעוּדָה לְקִנּוּחַ דֶּרֶךְ תַּעֲנוּג, כָּךְ הַחָכְמוֹת הַלָּלוּ מְכַבְּדוֹת אֶת בַּעֲלֵיהֶם בְּעֵינֵי הַבְּרִיּוֹת: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בֶּן זוֹמָא.</b> לְפִי שֶׁלֹּא הֶאֱרִיךְ יָמִים וְלֹא נִסְמַךְ שֶׁיִּקָּרֵא רַבִּי, הָיוּ קוֹרִין אוֹתוֹ עַל שֵׁם אָבִיו. וְכֵן בֶּן עַזַּאי. וּשְׁנֵיהֶם שְׁמָם שִׁמְעוֹן: 
+<b>אֵיזֶהוּ חָכָם.</b> הָכִי קָאָמַר, אֵיזֶהוּ חָכָם שֶׁרָאוּי שֶׁיִּתְהַלֵּל בְּחָכְמָתוֹ: 
+<b>הַלּוֹמֵד מִכָּל אָדָם.</b> וְאַף עַל פִּי שֶׁהוּא קָטָן מִמֶּנּוּ. שֶׁכֵּיוָן שֶׁאֵינוֹ חָס עַל כְּבוֹדוֹ וְלוֹמֵד מִן הַקְּטַנִּים, נִכָּרִים הַדְּבָרִים שֶׁחָכְמָתוֹ הוּא לְשֵׁם שָׁמַיִם וְלֹא לְהִתְיַהֵר וּלְהִתְפָּאֵר בָּהּ: 
+<b>שֶׁנֶּאֱמַר מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי.</b> וְסֵיפָא דִּקְרָא כִּי עֵדְוֹתֶיךָ שִׂיחָה לִי, כְּלוֹמַר הָיִיתִי לוֹמֵד תּוֹרָה מִכָּל מְלַמְּדַי וַאֲפִלּוּ מִן הַקְּטַנִּים מִמֶּנִּי וְלֹא הָיִיתִי חוֹשֵׁשׁ לִכְבוֹדִי, כִּי עֵדְוֹתֶיךָ שִׂיחָה לִי, שֶׁכָּל כַּוָּנָתִי הָיְתָה לַשָּׁמַיִם בִּלְבַד. וְכֵן אֵיזֶהוּ גִּבּוֹר שֶׁרָאוּי שֶׁיִּתְהַלֵּל בִּגְבוּרָתוֹ, הַכּוֹבֵשׁ אֶת יִצְרוֹ: 
+<b>שֶׁנֶּאֱמַר טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר.</b> הָכִי הֲוֵי פֵּרוּשָׁא דִּקְרָא, טוֹב אֶרֶךְ אַפַּיִם הַבָּא מִצַּד הַגְּבוּרָה שֶׁל כִּבּוּשׁ הַיֵּצֶר, לֹא מִצַּד רַכּוּת הַטֶּבַע. וְכֵן מוֹשֵׁל בְּרוּחוֹ כְּשֶׁבָּא מִלּוֹכֵד עִיר, מִן הַמֶּלֶךְ שֶׁלְּאַחַר שֶׁכָּבַשׁ אֶת הָעִיר וּבָאוּ לְיָדוֹ הָאֲנָשִׁים הַמּוֹרְדִים בּוֹ, מוֹשֵׁל בְּרוּחוֹ וְאֵינוֹ הוֹרְגָן: 
+<b>אֵיזֶהוּ עָשִׁיר.</b> הָרָאוּי לוֹ לְהִתְהַלֵּל בְּעָשְׁרוֹ, הַשָּׂמֵחַ בְּחֶלְקוֹ: 
+<b>אֵיזֶהוּ מְכֻבָּד.</b> לְפִי שֶׁשְּׁלֹשָׁה דְּבָרִים טוֹבִים הַלָּלוּ שֶׁנִּזְכְּרוּ לְעֵיל, שֶׁהֵם הַחָכְמָה וְהַגְּבוּרָה וְהָעֹשֶׁר, הַזּוֹכֶה בָּהֶם הוּא נִכְבָּד מֵעַצְמוֹ בְּעֵינֵי אֱלֹהִים וְאָדָם, וְאַף אִם הַבְּרִיּוֹת לֹא יְכַבְּדוּהוּ בַּעֲבוּרָם, לְכָךְ חִבֵּר הַתַּנָּא לְזֶה וְאָמַר מִי שֶׁיֵּשׁ בּוֹ הַמִּדּוֹת הַלָּלוּ וְהוּא נִכְבָּד בְּעַצְמוֹ, מַה יַּעֲשֶׂה וְיִהְיֶה מְכֻבָּד מֵאֲחֵרִים, יְכַבֵּד אֶת הַבְּרִיּוֹת: 
+<b>כִּי מְכַבְּדַי אֲכַבֵּד.</b> וְהַדְּבָרִים קַל וָחֹמֶר, וּמַה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא מֶלֶךְ הַכָּבוֹד וְכָל מַה שֶּׁבָּרָא בְּעוֹלָמוֹ לֹא בָּרָא אֶלָּא לִכְבוֹדוֹ, מְכַבֵּד אֶת מְכַבְּדָיו, קַל וָחֹמֶר לְבָשָׂר וָדָם: 
+<b>וּבֹזַי יֵקָלּוּ.</b> לָמַדְנוּ עַנְוְתָנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. לֹא אָמַר וּבֹזַי אֲקַלֵּל, אֶלָּא יֵקַלּוּ מֵעַצְמָם. וּבִכְבוֹד הַצַּדִּיקִים הִקְפִּיד יוֹתֵר, שֶׁנֶּאֱמַר (בראשית יב) וּמְקַלֶּלְךָ אָאֹר: 
+
+
+Mishnah 2
+
+<b>שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה.</b> כָּךְ מִנְהָגוֹ שֶׁל עוֹלָם, הָעוֹשֶׂה מִצְוָה אַחַת נוֹחַ לוֹ לַעֲשׂוֹת אֲחֵרוֹת, וְהַמַתְחִיל בַּעֲבֵרוֹת קָשֶׁה לִפְרֹשׁ מֵהֶם. וְעוֹד, שֶׁשְּׂכַר מִצְוָה מִצְוָה. שֶׁמִּן הַשָּׁמַיִם מְסַיְּעִין וּמַזְמִינִים בְּיַד מִי שֶׁעָשָׂה מִצְוָה אַחַת שֶׁיַּעֲשֶׂה אַחֶרֶת כְּדֵי לָתֵת לוֹ שָׂכָר עַל שְׁתֵּיהֶן. וְכֵן שְׂכַר עֲבֵרָה וְכוּ'. פֵּרוּשׁ אַחֵר, שֶׁשְּׂכַר מִצְוָה מִצְוָה, שֶׁכָּל מַה שֶּׁאָדָם מִשְׂתַּכֵּר וּמִתְעַנֵּג בַּעֲשִׂיַּת הַמִּצְוָה נֶחְשַׁב לוֹ לְמִצְוָה בִּפְנֵי עַצְמָהּ, וְנוֹטֵל שָׂכָר עַל הַמִּצְוָה שֶׁעָשָׂה וְעַל הָעֹנֶג וְהַהֲנָאָה שֶׁנֶּהֱנָה בַּעֲשִׂיָּתָה: 
+<b>וּשְׂכַר עֲבֵרָה עֲבֵרָה.</b> וְהַשָּׂכָר וְהַהֲנָאָה שֶׁמַּגַּעַת לוֹ לָאָדָם בַּעֲשִׂיַּת הָעֲבֵרָה נֶחְשָׁב לוֹ כַּעֲבֵרָה בִּפְנֵי עַצְמָהּ, וְלוֹקֶה עַל הָעֲבֵרָה שֶׁעָשָׂה וְעַל הַשָּׂכָר וְהַהֲנָאָה שֶׁמְּקַבֵּל בַּעֲשִׂיָּתָהּ: 
+
+
+Mishnah 3
+
+<b>אַל תְּהִי בָז לְכָל אָדָם.</b> לוֹמַר מַה יּוּכַל פְּלוֹנִי לְהַזִּיק לִי:
+<b>וְאַל תְּהִי מַפְלִיג.</b> מַרְחִיק לְכָל דָּבָר שֶׁיֵּשׁ לָחוּשׁ עָלָיו, אַל תֹּאמַר רָחוֹק הוּא שֶׁיִּהְיֶה וְאֵין לִדְאֹג מִמֶּנּוּ: 
+
+
+Mishnah 4
+
+<b>מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ.</b> אַף עַל פִּי שֶׁבִּשְׁאָר מִדּוֹת הַדֶּרֶךְ הָאֶמְצָעִית הִיא הַמְשֻׁבַּחַת, בְּמִדַּת הַגַּאֲוָה אֵינוֹ כֵן, אֶלָּא יִטֶּה לַקָּצֶה הָאַחֲרוֹן שֶׁל שִׁפְלוּת הָרוּחַ. לְפִי שֶׁהַגַּאֲוָה הִיא מְאוּסָה בְּיוֹתֵר, וְעוֹד שֶׁרֹב בְּנֵי אָדָם נִכְשָׁלִים בָּהּ וְלֹא בְּדִילֵי אֱינָשֵׁי מִנַּהּ, לְכָךְ צָרִיךְ לַעֲשׂוֹת לָהּ הַרְחָקָה יְתֵרָה: 
+
+
+Mishnah 5
+
+<b>הַלּוֹמֵד עַל מְנָת לְלַמֵּד מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד.</b> גָּרְסִינַן. וְהָכִי פֵּרוּשׁוֹ, הַלּוֹמֵד עַל מְנָת לִהְיוֹת תָּמִיד עוֹסֵק בַּתּוֹרָה וְאֵין בְּדַעְתּוֹ לִהְיוֹת גּוֹמֵל חֲסָדִים עִם הַבְּרִיּוֹת, כְּרַבָּה (ראש השנה יח.) דְּעָסַק בַּתּוֹרָה וְלֹא עָסַק בִּגְמִילוּת חֲסָדִים, אַף עַל גַּב דְּאִבָּעֵי לֵיהּ לְאִעַסּוֹקֵי נַמִּי בִּגְמִילוּת חֲסָדִים, מִכָּל מָקוֹם מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד, וְתִהְיֶה מַחֲשַׁבְתּוֹ נַעֲשֵׂית. וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, שֶׁהוּא רוֹצֶה לַעֲסֹק בַּתּוֹרָה וְלִהְיוֹת גַּם כֵּן גּוֹמֵל חֲסָדִים, כְּאַבַּיֵי (שם) דְּעָסַק בַּתּוֹרָה וּבִגְמִילוּת חֲסָדִים, מַסְפִּיקִין בְּיָדוֹ לְהַשְׁלִים מַחֲשַׁבְתּוֹ, וְיִזְכֶּה לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת. וְיֵשׁ מְפָרְשִׁים הַלּוֹמֵד עַל מְנָת לְלַמֵּד, בִּשְׁבִיל שֶׁיִּקָּרֵא רַב, וְגוֹרְסִין אֵין מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד. וּבְרֹב הַסְּפָרִים מָצָאתִי כְּגִרְסָא רִאשׁוֹנָה, וְעִקָּר: 
+<b>אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם.</b> שֶׁלֹּא תֹּאמַר אֶלְמַד בִּשְׁבִיל שֶׁאֶקָּרֵא רַבִּי וְיוֹשִׁיבוּנִי בָּרֹאשׁ, אֶלָּא לְמַד מֵאַהֲבָה וְסוֹף הַכָּבוֹד לָבֹא: 
+<b>וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶם.</b> וְלֹא תִּלְמַד תּוֹרָה כְּדֵי לַעֲשׂוֹת מִמֶּנָּה מְלָאכָה שֶׁתִּתְפַּרְנֵס בָּהּ, כְּמוֹ קַרְדֹּם לַחְפֹּר בָּהּ, שֶׁהָעוֹשֶׂה כֵן מוֹעֵל בִּקְדֻשָּׁתָהּ שֶׁל תּוֹרָה וְחַיָּב מִיתָה בִּידֵי שָׁמַיִם כְּמִי שֶׁנֶּהֱנֶה מִן הַהֶקְדֵּשׁ. וּמְלַמְּדֵי תִּינוֹקוֹת נוֹטְלִין שְׂכָר שִׁמּוּר הַתִּינוֹקוֹת בִּלְבַד, שֶׁמְּשַׁמְּרִין אוֹתָן שֶׁלֹּא יִפְשְׁעוּ וְיַזִּיקוּ, וּשְׂכַר פִּסּוּק טְעָמִים, שֶׁאֵין הָרַב חַיָּב לִטְרֹחַ וּלְלַמֵּד לַתַּלְמִידִים פִּסּוּק הַטְּעָמִים. אֲבָל שְׂכַר לִמּוּד אָסוּר לִטֹּל, דִּכְתִיב (דברים ד) וְאוֹתִי צִוָּה ה' בָּעֵת הַהִיא לְלַמֵּד אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים כַּאֲשֶׁר צִוַּנִי ה' אֱלֹהַי, מָה אֲנִי בְּחִנָּם, אַף אַתֶּם בְּחִנָּם. וְכֵן הַדַּיָּן אָסוּר לִקַּח שְׂכַר פְּסַק הַדִּין, אֶלָּא שְׂכַר בַּטָּלָה בִּלְבַד, דָּבָר שֶׁהוּא נִכָּר כַּמָּה מַפְסִיד מִבִּטּוּל מְלַאכְתוֹ כְּדֵי לִשְׁמֹעַ טַעֲנוֹת בַּעֲלֵי הַדִּין, וּבִלְבַד שֶׁיִּטֹּל מִשְּׁנֵיהֶם בְּשָׁוֶה, וְאִם נוֹטֵל יוֹתֵר מִזֶּה, דִּינָיו בְּטֵלִים. וּמַה שֶּׁהִתִּירָה תּוֹרָה לְתַלְמִיד חָכָם לֵהָנוֹת מִדִּבְרֵי תּוֹרָה, הוּא, שֶׁתִּמָּכֵר סְחוֹרָתוֹ בַּשּׁוּק קֹדֶם כָּל אָדָם, וְגַם שֶׁיִּפָּטֵר מִכָּל מִסִּים וְעֻלִּים וְאַרְנוֹנִיּוֹת, וַאֲפִלּוּ כֶּסֶף גּוּלְגַלְתָּא חַיָּבִין הַצִּבּוּר לִתֵּן עָלָיו, וַאֲפִלּוּ הוּא עָשִׁיר וְיֵשׁ לוֹ מָמוֹן הַרְבֵּה יָכוֹל הוּא לִשְׁאֹל בַּדִּין שֶׁיִּפְטְרוּהוּ. וְאִם תַּלְמִיד חָכָם חוֹלֶה הוּא וּמְדֻכָּא בְּיִסּוּרִין וּמַרְבִּין הָעָם לְהָבִיא מָנוֹת גְּדוֹלוֹת מִפְּנֵי כְּבוֹד תּוֹרָתוֹ, מִצְוָה עָלָיו שֶׁיִּטֹּל, וְאֵין זֶה בִּכְלָל נֵאוֹת מִדִּבְרֵי תּוֹרָה, הוֹאִיל וְאִי אֶפְשָׁר לוֹ לְהִתְפַּרְנֵס בְּדֶרֶךְ אַחֶרֶת. וְכֵן תַּלְמִיד חָכָם שֶׁמִּנּוּ אוֹתוֹ הַצִּבּוּר עֲלֵיהֶם פַּרְנָס אוֹ רֹאשׁ הַסֵּדֶר וּמִתְעַסֵּק בְּצָרְכֵי צִבּוּר, מֻתָּר לוֹ לִקַּח מֵהֶם פְּרָס וַאֲפִלּוּ שָׂכָר הַרְבֵּה יוֹתֵר מִכְּדֵי פַּרְנָסָתוֹ, כְּדֵי שֶׁיִּהְיוּ מְזוֹנוֹתָיו בְּרֶוַח וּמִתּוֹךְ כָּךְ יִהְיֶה גָּדוֹל וְיָרְאוּי וּמְאוּיָּם בְּעֵינֵיהֶם. כִּדְאַשְׁכְּחָן בְּכֹהֵן גָּדוֹל דִּכְתִיב בֵּיהּ הַגָּדוֹל מֵאֶחָיו, וְדָרְשׁוּ חֲכָמִים (יומא יח.) גַּדְּלֵהוּ מֵאֶחָיו, שֶׁיִּהְיוּ אֶחָיו הַכֹּהֲנִים מַעֲשִׁירִים אוֹתוֹ מִשֶּׁלָּהֶן. וַחֲכָמִים הָרִאשׁוֹנִים שֶׁהָיוּ נִמְנָעִים מִזֶּה, מִדַּת חֲסִידוּת הָיְתָה בָּהֶם, אֲבָל לֹא מִן הַדִּין: 
+
+
+Mishnah 6
+
+<b>כָּל הַמְכַבֵּד אֶת הַתּוֹרָה.</b> הַדּוֹרֵשׁ הַחֲסֵרוֹת וְהַיְתֵרוֹת שֶׁבַּתּוֹרָה וּמַרְאֶה טַעַם עַל כָּל קוֹץ וְקוֹץ לוֹמַר שֶׁאֵין בָּהּ דָּבָר לְבַטָּלָה, אֵין לְךָ כְּבוֹד תּוֹרָה גָּדוֹל מִזֶּה. אִי נַמִּי, הַמְכַבֵּד סֵפֶר תּוֹרָה וּמְכַבֵּד לוֹמְדֵי הַתּוֹרָה וְהָעוֹסְקִים בָּהּ, כָּל אֵלּוּ בִּכְלָל מְכַבֵּד אֶת הַתּוֹרָה הֵן: 
+
+
+Mishnah 7
+
+<b>הַחוֹשֵׁךְ עַצְמוֹ מִן הַדִּין.</b> בְּמָקוֹם שֶׁיֵּשׁ גָּדוֹל מִמֶּנּוּ. אִי נַמִּי, אוֹמֵר לְבַעֲלֵי הַדִּין שֶׁיִּתְפַּשְּׁרוּ: 
+<b>פּוֹרֵק מִמֶּנּוּ אֵיבָה.</b> שֶׁהַיּוֹצֵא מִבֵּית דִּין חַיָּב, שׂוֹנֵא לַדַּיָּן, שֶׁאוֹמֵר בְּלִבּוֹ לֹא הִפֵּךְ בִּזְכוּתִי: 
+<b>וְגָזֵל.</b> שֶׁמָּא יְחַיֵּב הַזַּכַּאי וְנִמְצָא שֶׁגָּזֵל בָּא עַל יָדוֹ:
+<b>וּשְׁבוּעַת שָׁוְא.</b> שֶׁמָּא יְחַיֵּב שְׁבוּעָה לְמִי שֶׁאֵינוֹ חַיָּב בָּהּ וְנִמְצָא מֵבִיא לִידֵי שְׁבוּעַת שָׁוְא. אִי נַמִּי, קָרֵי תַּנָּא לִשְׁבוּעַת שֶׁקֶר שְׁבוּעַת שָׁוְא, כְּגוֹן הָאוֹמֵר לֹא לָוִיתִי וְלָוָה, דְּבִשְׁעַת שְׁבוּעָה יָצְאָה מִפִּיו לַשָּׁוְא: 
+<b>וְהַגַּס לִבּוֹ בַהוֹרָאָה.</b> בְּלֹא עִיּוּן וּבְלֹא הַמְתָּנָה: 
+
+
+Mishnah 8
+
+<b>אַל תְּהִי דָּן יְחִידִי.</b> אַף עַל פִּי שֶׁיָּחִיד מֻמְחֶה יָכוֹל לָדוּן, מִדַּרְכֵי הַחֲסִידוּת הוּא שֶׁאֲפִלּוּ מֻמְחֶה לֹא יְהִי דָּן יְחִידִי. וְדַוְקָא כְּשֶׁלֹּא קִבְּלוּהוּ בַּעֲלֵי הַדִּין עֲלֵיהֶם לְדִין, אֲבָל קִבְּלוּהוּ בַּעֲלֵי הַדִּין עֲלֵיהֶם, דָּן יְחִידִי וַאֲפִלּוּ מִדֶּרֶךְ חֲסִידוּת: 
+<b>שֶׁאֵין דָּן יְחִידִי אֶלָּא אֶחָד.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא יָחִיד בְּעוֹלָמוֹ:
+<b>וְאַל תֹּאמַר.</b> לַחֲבֵרֶיךָ הַחוֹלְקִים עָלֶיךָ <b>קַבְּלוּ דַּעְתִּי</b> שֶׁאֲנִי מֻמְחֶה וּבְלֹא הַצֵּרוּף שֶׁלָּכֶם הָיִיתִי יָכוֹל לָדוּן:
+<b>שֶׁהֵן רַשָּׁאִין וְלֹא אַתָּה.</b> הוֹאִיל וְצֵרַפְתָּ אוֹתָם עִמְּךָ רָאוּי שֶׁיִּפָּסֵק הַדִּין עַל פִּי הָרַבִּים: 
+
+
+Mishnah 9
+
+<b>הַמְקַיֵּם אֶת הַתּוֹרָה מֵעֹנִי.</b> שֶׁהוּא דָּחוּק לִמְזוֹנוֹת וּמִתְבַּטֵּל מִמְּלַאכְתּוֹ כְּדֵי לַעֲסֹק בַּתּוֹרָה:
+<b>הַמְבַטֵּל אֶת הַתּוֹרָה מֵעֹשֶׁר.</b> מֵחֲמַת רֹב הַמָּמוֹן צָרִיךְ לִתֵּן לִבּוֹ פַּעַם לְכָאן וּפַעַם לְכָאן וְאֵין לוֹ פְּנַאי לַעֲסֹק בַּתּוֹרָה: 
+
+
+Mishnah 10
+
+<b>הֱוֵי מְמַעֵט בְּעֵסֶק.</b> הַמְעֵט בְּעֵסֶק סְחוֹרָתְךָ וּמְלַאכְתְּךָ, וְיִהְיֶה עִקַּר עִסְקְךָ בַּתּוֹרָה: 
+<b>וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם.</b> לִלְמֹד אֲפִלּוּ מִמִּי שֶׁהוּא קָטָן מִמְּךָ בְּחָכְמָה:
+<b>יֵשׁ לְךָ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ.</b> שֶׁיְּסַיְּעוּ לְבַטֶּלְךָ. פֵּרוּשׁ אַחֵר, יֵשׁ בָּעוֹלָם כַּמָּה בְּטֵלִים שֶׁהֵם הָרְשָׁעִים וְחַיּוֹת רָעוֹת שֶׁהֵם בְּטֵלִים, וְעַל יָדָם הַקָּדוֹשׁ בָּרוּךְ הוּא יָבִיא עָלֶיךָ פֻּרְעָנוּת: 
+<b>וְאִם עָסַקְתָּ בַתּוֹרָה.</b> הוּא עַצְמוֹ יְשַׁלֵּם שְׂכָרְךָ וְלֹא עַל יְדֵי שָׁלִיחַ. וּבְזֶה יְתֵרָה מִדָּה טוֹבָה עַל מִדַּת פֻּרְעָנוּת: 
+
+
+Mishnah 11
+
+<b>פְּרַקְלִיט.</b> מַלְאַךְ מֵלִיץ טוֹב:
+<b>קַטֵּגוֹר.</b> מֵלִיץ רַע. וּלְשׁוֹן קַטֵּגוֹר, קוֹרֵא תִּגָּר. וְסַנֵּגוֹר שֶׁהוּא הֵפֶךְ קַטֵּגוֹר, פֵּרוּשׁוֹ שׂוֹנֵא תִּגָּר: 
+
+
+Mishnah 12
+
+<b>יְהִי כְבוֹד תַּלְמִידְךָ חָבִיב עָלֶיךָ כְּשֶׁלְּךָ.</b> שֶׁכֵּן מָצִינוּ בְּמֹשֶׁה שֶׁאָמַר לִיהוֹשֻׁעַ תַּלְמִידוֹ בְּחַר לָנוּ אֲנָשִׁים (שמות יז), עֲשָׂאוֹ שָׁוֶה לוֹ: 
+<b>וּכְבוֹד חֲבֵרְךָ כְּמוֹרָא רַבְּךָ.</b> דְּאָמַר לֵיהּ אַהֲרֹן לְמֹשֶׁה בִּי אֲדֹנִי (במדבר יב), וְאָחִיו גָּדוֹל מִמֶּנּוּ בְּשָׁנִים הָיָה וְקָרֵי לֵיהּ אֲדֹנִי: 
+<b>וּמוֹרָא רַבְּךָ כְּמוֹרָא שָׁמָיִם.</b> דִּכְתִיב (שם י"א) אֲדֹנִי מֹשֶׁה כְּלָאֵם, כָּלֵּם מִן הָעוֹלָם, כֵּיוָן שֶׁמָּרְדוּ בְּךָ כְּאִלּוּ מָרְדוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְחַיָּבִים כְּלָיָה: 
+
+
+Mishnah 13
+
+<b>הֱוֵי זָהִיר בַּתַּלְמוּד.</b> שֶׁיְּהֵא תַּלְמוּדְךָ בְּדִקְדּוּק וְכַהֲלָכָה:
+<b>שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן.</b> אִם תִּטְעֶה בְּהוֹרָאָה מִתּוֹךְ שֶׁלֹּא דִּקְדַּקְתָּ בְּתַלְמוּדְךָ וְתָבֹא לְהַתִּיר אֶת הָאָסוּר, הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה עַל יָדְךָ כְּאִלּוּ עָשִׂיתָ מֵזִיד: 
+<b>שְׁלֹשָׁה כְתָרִים הֵם.</b> הַכְּתוּבִים בַּתּוֹרָה, שֶׁחִיְּבָה הַתּוֹרָה לִנְהֹג בָּהֶם כָּבוֹד: 
+<b>כֶּתֶר תּוֹרָה.</b> כְּתִיב בֵּיהּ (ויקרא יט) וְהָדַרְתָּ פְּנֵי זָקֵן, זֶה שֶׁקָּנָה חָכְמָה: 
+<b>כֶּתֶר כְּהֻנָּה.</b> כְּתִיב בֵּיהּ (שם כ"א) וְקִדַּשְׁתּוֹ קָדוֹשׁ יִהְיֶה לָךְ: 
+<b>כֶּתֶר מַלְכוּת.</b> כְּתִיב בֵּיהּ (דברים י"ז) שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ, שֶׁתְּהֵא אֵימָתוֹ עָלֶיךָ: 
+<b>וְכֶתֶר שֵׁם טוֹב.</b> מִי שֶׁיֵּשׁ בְּיָדוֹ מַעֲשִׂים טוֹבִים וּשְׁמוּעָתוֹ טוֹבָה מֵחֲמַת מַעֲשָׂיו, לֹא מָצִינוּ לוֹ כֶּתֶר בַּתּוֹרָה שֶׁיִּהְיוּ חַיָּבִים לִנְהֹג בּוֹ כָּבוֹד, וְהוּא עוֹלֶה עַל גַּבֵּי כֻּלָּן, שֶׁכָּל הַשְּׁלֹשָׁה כְּתָרִים צְרִיכִים לוֹ. שֶׁאִם תַּלְמִיד חָכָם הוּא וְסַנִּי שׁוּמְעָנֵיהּ, שָׁרֵי לְבִזּוּיֵהּ. וְאִם כֹּהֵן גָּדוֹל הוּא, אָמְרִינַן בְּיוֹמָא (דף ע"א) יֵיתוֹן בְּנֵי עַמְמַיָא לִשְׁלָם דְּעָבְדִין עוּבְדֵי אַהֲרֹן, וְלֹא יֵיתוֹן בְּנֵי אַהֲרֹן לִשְׁלָם דְּלֹא עָבְדִין עוּבְדֵי אַהֲרֹן. וְאִם מֶלֶךְ הוּא, כְּתִיב (שמות כב) וְנָשִׂיא בְּעַמְּךָ לֹא תָאֹר, בְּעוֹשֶׂה מַעֲשֶׂה עַמְּךָ: 
+
+
+Mishnah 14
+
+<b>הֱוֵי גּוֹלֶה לִמְקוֹם תּוֹרָה.</b> אִם אֵין תַּלְמִידֵי חֲכָמִים בִּמְקוֹמְךָ:
+<b>וְאַל תֹּאמַר שֶׁהִיא תָּבֹא אַחֲרֶיךָ.</b> תַּלְמִידֵי חֲכָמִים יָבֹאוּ לְכָאן:
+<b>שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְיָדֶךָ.</b> וְאַל תִּסְמֹךְ שֶׁחֲבֵרֶיךָ כְּשֶׁיָּבֹאוּ מִבֵּית הָרַב יְקַיְּמוּ הַתּוֹרָה בְּיָדְךָ, שֶׁתִּלְמֹד מֵהֶם מַה שֶּׁלָּמְדוּ הֵם מִן הָרַב. אֶלָּא הֱוֵי גּוֹלֶה אַתָּה בְעַצְמְךָ לִמְקוֹם הָרַב, שֶׁאֵינוֹ דּוֹמֶה שׁוֹמֵעַ מִפִּי תַּלְמִיד לְשׁוֹמֵעַ מִפִּי הָרַב. פֵּרוּשׁ אַחֵר, שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְּיָדֶךָ, מִפְּנֵי מָה אֲנִי אוֹמֵר לְךָ הֱוֵי גּוֹלֶה לִמְקוֹם תּוֹרָה, שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְּיָדֶךָ, שֶׁאֲפִלּוּ אַתָּה חָרִיף וּמְפֻלְפָּל בְּיוֹתֵר לֹא תִּתְקַיֵּם הַתּוֹרָה בְּךָ אֶלָּא עַל יְדֵי חֲבֵרֶיךָ שֶׁתִּשָּׂא וְתִתֵּן עִמָּהֶם, וְהַיְנוּ דִּמְסַיֵּם וְאֶל בִּינָתְךָ אַל תִּשָּׁעֵן: 
+
+
+Mishnah 15
+
+<b>אֵין בְּיָדֵינוּ.</b> כְּמוֹ לֹא הֲוָה בְּיָדֵיהּ (יבמות קה.). כְּלוֹמַר אֵין הַדָּבָר הַזֶּה יָדוּעַ לָנוּ מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה וּמִפְּנֵי מָה הַצַּדִּיקִים מְדֻכָּאִים בְּיִסּוּרִין. פֵּרוּשׁ אַחֵר, אֵין לָנוּ בִּזְמַן הַגָּלוּת לֹא מִשַּׁלְוָה וְהַשְׁקֵט שֶׁרָגִיל הַקָּדוֹשׁ בָּרוּךְ הוּא לָתֵת לָרְשָׁעִים כְּדֵי לְטָרְדָן מִן הָעוֹלָם הַבָּא, וְאַף לֹא מִן הַיִּסּוּרִים הַמְיֻחָדִים לַצַּדִּיקִים שֶׁהֵן יִסּוּרִים שֶׁל אַהֲבָה שֶׁאֵין בָּהֵן בִּטּוּל תּוֹרָה. כְּלוֹמַר יָצָאנוּ מִכְּלָל רְשָׁעִים, שֶׁאֵין לָנוּ הַשַּׁלְוָה שֶׁיֵּשׁ לָרְשָׁעִים, וְלִכְלַל צַדִּיקִים לֹא הִגַּעְנוּ, שֶׁהַיִּסּוּרִים שֶׁלָּנוּ אֵינָן שֶׁל אַהֲבָה כְּיִסּוּרֵי הַצַּדִּיקִים: 
+<b>הֱוֵי מַקְדִּים שָׁלוֹם לְכָל אָדָם.</b> וַאֲפִלּוּ לְנָכְרִי בַּשּׁוּק:
+<b>וֶהֱוֵי זָנָב לָאֲרָיוֹת.</b> לִגְדוֹלִים מִמְּךָ:
+<b>וְלֹא רֹאשׁ לַשּׁוּעָלִים.</b> לַקְּטַנִּים מִמְּךָ: 
+
+
+Mishnah 16
+
+<b>בַּפְּרוֹזְדוֹר.</b> בֵּית שַׁעַר. תַּרְגּוּם אוּלָם, פְּרוֹזְדוֹרָא: 
+<b>טְרַקְלִין.</b> מְקוֹם מוֹשַׁב הַמֶּלֶךְ. כָּךְ אַתָּה הַתְקֵן עַצְמְךָ בָּעוֹלָם הַזֶּה כְּדֵי שֶׁתִּזְכֶּה לָעוֹלָם הַבָּא: 
+
+
+Mishnah 17
+
+<b>יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה.</b> לְצֹרֶךְ תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים:
+<b>מִכָּל חַיֵּי הָעוֹלָם הַבָּא.</b> לְפִי שֶׁבְּאוֹתוֹ זְמַן אֵין הַתְּשׁוּבָה וּמַעֲשִׂים טוֹבִים מְהַנִּים לָאָדָם, שֶׁאֵין הָעוֹלָם הַבָּא אֶלָּא לְקַבֵּל שָׂכָר עַל מַה שֶּׁקִּיֵּם בָּעוֹלָם הַזֶּה: 
+
+
+Mishnah 18
+
+<b>אַל תְּרַצֶּה אֶת חֲבֵרְךָ בִשְׁעַת כַּעֲסוֹ.</b> דִּכְתִיב (שמות לג) פָּנַי יֵלֵכוּ וַהֲנִחוֹתִי לָךְ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, הַמְתֵּן עַד שֶׁיַּעַבְרוּ פָּנִים שֶׁל זַעַם (ברכות ז.): 
+<b>וְאַל תְּנַחֲמֶנּוּ בְשָׁעָה שֶׁמֵּתוֹ מֻטָּל לְפָנָיו.</b> שֶׁבִּשְׁעַת הַחֻרְבָּן כִּבְיָכוֹל הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַבֵּל, בִּקְּשׁוּ מַלְאֲכֵי הַשָּׁרֵת לְנַחֲמוֹ, וְרוּחַ הַקֹּדֶשׁ מְשִׁיבָן (ישעיהו כ״ב:ד׳) אַל תָּאִיצוּ לְנַחֲמֵנִי: 
+<b>וְאַל תִּשְׁאַל לוֹ בִשְׁעַת נִדְרוֹ.</b> לִמְצֹא פְּתָחִים לְהַתִּיר לוֹ אֶת נִדְרוֹ. מִפְּנֵי שֶׁאָז עַל כָּל פֶּתַח וּפֶתַח שֶׁתִּמְצָא לוֹ יֹאמַר אַדַּעְתָּא דְהָכִי נָדַרְתִּי, וְשׁוּב לֹא תִּמְצָא לוֹ פֶּתַח. וּמָצִינוּ כְּשֶׁנִּשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה שֶׁלֹּא יִכָּנֵס לָאָרֶץ לֹא הִתְחַנֵּן מִיָּד אֶלָּא הִמְתִּין וְאַחַר כָּךְ הִתְחִיל לְהִתְחַנֵּן: 
+<b>בִּשְׁעַת קַלְקָלָתוֹ.</b> כְּשֶׁנִּתְקַלְקֵל בְּחֵטְא. לְפִי שֶׁהוּא מִתְבַּיֵּשׁ מִכָּל אָדָם. וְכֵן אַתָּה מוֹצֵא כְּשֶׁחָטָא אָדָם הָרִאשׁוֹן לֹא נִגְלָה עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁעָשׂוּ חֲגוֹרוֹת, דִּכְתִיב (בראשית ג) וַיַּעֲשׂוּ לָהֶם חֲגוֹרוֹת, וְאַחַר כָּךְ וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים: 
+
+
+Mishnah 19
+
+<b>בִּנְפֹל אוֹיִבְךָ אַל תִּשְׂמָח.</b> פָּסוּק הוּא בְּמִשְׁלֵי, אֶלָּא שֶׁשְּׁמוּאֵל הַקָּטָן הָיָה רָגִיל לְהוֹכִיחַ בְּנֵי אָדָם בְּמִדָּה זוֹ: 
+<b>פֶּן יִרְאֶה ה' וְרַע בְּעֵינָיו.</b> שֶׁעֲשִׂיתוֹ בִּלְבָבְךָ כְּאִלּוּ הוּא שְׁלוּחֲךָ לְמַלְאוֹת תַּאֲוָתְךָ:
+<b>וְהֵשִׁיב מֵעָלָיו אַפּוֹ.</b> מִדְּלֹא כְּתִיב וְשָׁב אֶלָּא וְהֵשִׁיב, מַשְׁמַע יַסִּירֵהוּ מֵעַל אוֹיְבֶיךָ וִישִׁיבֵהוּ עָלֶיךָ: 
+
+
+Mishnah 20
+
+<b>עַל נְיָר חָדָשׁ.</b> שֶׁהוּא מִתְקַיֵּם. כָּךְ גִּרְסַת הַיַּלְדוּת אֵינָהּ מִשְׁתַּכַּחַת:
+<b>עֲנָבִים קֵהוֹת.</b> שֶׁלֹּא נִתְבַּשְּׁלוּ כָּל צָרְכָּן וּמַקְהוֹת אֶת הַשִּׁינַיִם. כָּךְ חָכְמַת הַיֶּלֶד לֹא נִתְיַשְּׁבָה כָּל צָרְכָּהּ וְאֵין דְּבָרָיו מִתְקַבְּלִים וּמִתְיַשְּׁבִים עַל הַלֵּב:
+<b>יַיִן מִגִּתּוֹ.</b> שֶׁשְּׁמָרָיו מְעֹרָבִים בְּתוֹכוֹ. כָּךְ חָכְמַת הַיֶּלֶד תַּעֲרֹבֶת סְפֵקוֹת יֵשׁ בָּהּ:
+<b>רַבִּי אוֹמֵר אַל תִּסְתַּכֵּל בַּקַּנְקַן.</b> רַבִּי פָּלֵיג אַדְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, וְאָמַר כִּי כְּמוֹ שֶׁיֵּשׁ קַנְקַן חָדָשׁ מָלֵא יַיִן יָשָׁן כָּךְ יֵשׁ יֶלֶד שֶׁטַּעֲמוֹ כְּטַעַם זְקֵנִים, וְיֵשׁ זְקֵנִים פְּחוּתִים בְּמַעֲלַת הַחָכְמָה מִן הַיְלָדִים: 
+
+
+Mishnah 21
+
+<b>וְהַתַּאֲוָה.</b> הַמְבַקֵּשׁ לְמַלְאוֹת תַּאֲוָתוֹ בַּאֲכִילָה וּשְׁתִיָּה וּבְעִילָה וְכַיּוֹצֵא בָּהֶן:
+<b>וְהַכָּבוֹד.</b> שֶׁיְּכַבְּדוּהוּ בְּנֵי אָדָם: 
+
+
+Mishnah 22
+
+<b>הַיִלּוֹדִים לָמוּת.</b> מִי שֶׁנּוֹלַד כְּבָר עָתִיד הוּא לָמוּת:
+<b>וְהַמֵּתִים.</b> עֲתִידִים לִחְיוֹת וְלַעֲמֹד לְיוֹם הַדִּין, אֵלֶּה לְחַיֵּי עוֹלָם, וְאֵלֶּה לַחֲרָפוֹת וּלְדִרְאוֹן עוֹלָם: 
+<b>וְחַיִּים לִדּוֹן.</b> עוֹמְדִין לִהְיוֹת נִדּוֹנִים לְיוֹם הַדִּין:
+<b>לֵידַע.</b> מֵאֲחֵרִים:
+<b>וּלְהוֹדִיעַ.</b> לַאֲחֵרִים:
+<b>וּלְהִוָּדַע.</b> לְהָבִין מֵעַצְמוֹ:
+<b>הוּא הַיּוֹצֵר.</b> שֶׁכָּל הָעוֹלָם הוּא בְּיָדוֹ כְּחֹמֶר בְּיַד הַיּוֹצֵר. וּמַה טַּעַם, לְפִי שֶׁהוּא הַבּוֹרֵא שֶׁבָּרָא אֶת כָּל הָעוֹלָם כֻּלּוֹ מֵאַיִן, לְפִיכָךְ יָכוֹל לַעֲשׂוֹת בּוֹ כִּרְצוֹנוֹ: 
+<b>הוּא הַמֵּבִין הוּא הַדַּיָּן.</b> אַחַר שֶׁהֵבִין כָּל מַעֲשֵׂיהֶם מְבִיאָן בַּדִּין לְפָנָיו:
+<b>הוּא בַעַל דִּין.</b> שֶׁהוּא תּוֹבֵעַ אֶת הַחוֹטְאִים:
+<b>וְהוּא עָתִיד לָדוּן.</b> לָעוֹלָם הַבָּא:
+<b>וְלֹא מַשּׂוֹא פָנִים וְלֹא מִקַּח שֹׁחַד.</b> שֶׁאֵינוֹ נוֹשֵׂא פָנִים אֲפִלּוּ לְצַדִּיק גָּמוּר שֶׁלֹּא יַעֲנִישׁוֹ עַל עֲבֵרָה קַלָּה שֶׁבָּאת לְיָדוֹ. וְאֵינוֹ לוֹקֵחַ שֹׁחַד הַמִּצְוָה בִּשְׁבִיל הָעֲבֵרָה. אֶלָּא נוֹתֵן שָׂכָר עַל הַמִּצְוָה וְעֹנֶשׁ עַל הָעֲבֵרָה. כָּךְ פֵּרֵשׁ הָרַמְבַּ"ם: 
+<b>וְדַע שֶׁהַכֹּל בָּא לְפִי חֶשְׁבּוֹן.</b> פְּרוּטָה וּפְרוּטָה מִצְטָרֶפֶת לְחֶשְׁבּוֹן גָּדוֹל. כָּךְ עֲבֵרוֹת קַלּוֹת כְּשֶׁהֵן מְרֻבּוֹת עוֹלוֹת לְחֶשְׁבּוֹן גָּדוֹל:
+<b>שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר.</b> שֶׁהַנְּשָׁמָה אֵינָהּ רוֹצָה לָצֵאת מִן הַפַּרְגּוֹד, מָקוֹם טָהוֹר שֶׁהַנְּשָׁמוֹת מֻנָּחוֹת שָׁם, וְלִכָּנֵס בִּמְעֵי אִשָּׁה בְּמָקוֹם טָמֵא, וּמַלְאָךְ בָּא וּמוֹצִיאָהּ בְּעַל כָּרְחָהּ וּמַכְנִיסָהּ בִּמְעֵי הָאִשָּׁה: 
+<b>וְעַל כָּרְחֲךָ אַתָּה נוֹלָד.</b> בִּשְׁעַת הַלֵּידָה אֵינוֹ רוֹצֶה לָצֵאת, וּמַלְאָךְ מוֹצִיאוֹ בְּעַל כָּרְחוֹ: 
+<b>וְעַל כָּרְחֲךָ אַתָּה חַי.</b> יֵשׁ אָדָם מְדֻכָּא בְּיִסּוּרִים וְרוֹצֶה לָמוּת וְאֵינוֹ יָכוֹל: 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>בַּעֲשָׂרָה מַאֲמָרוֹת.</b> תִּשְׁעָה וַיֹּאמֶר, וּבְרֵאשִׁית נַמִּי מַאֲמָר הוּא, דִּכְתִיב (תהלים לג) בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ: 
+<b>שֶׁמְּאַבְּדִים אֶת הָעוֹלָם.</b> שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא, וְהָרְשָׁעִים שֶׁבַּעֲוֹנָם מְאַבְּדִים אֶת נַפְשָׁם כְּאִלּוּ מְאַבְּדִים אֶת הָעוֹלָם. כָּךְ מָצָאתִי. וְלִי נִרְאֶה, שֶׁמְּאַבְּדִין אֶת הָעוֹלָם מַמָּשׁ, שֶׁמַּכְרִיעִים אֶת כָּל הָעוֹלָם כֻּלּוֹ לְכַף חוֹבָה, וְנִמְצָא הָעוֹלָם אָבֵד בִּשְׁבִילָם: 
+<b>שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת.</b> וְאֵינוֹ דּוֹמֶה הַמְאַבֵּד מְלָאכָה שֶׁהִיא נַעֲשֵׂית בְּיוֹם אֶחָד לִמְלָאכָה שֶׁהִיא נַעֲשֵׂית בְּהַרְבֵּה יָמִים: 
+
+
+Mishnah 2
+
+<b>לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו.</b> אַף אַתָּה אַל תִּתְמַהּ שֶׁהֶאֱרִיךְ לְאֻמּוֹת הָעוֹלָם כָּל הַשָּׁנִים הַלָּלוּ שֶׁהֵן מִשְׁתַּעַבְּדִין בְּבָנָיו, שֶׁיּוֹתֵר הֶאֱרִיךְ לַדּוֹרוֹת שֶׁמֵּאָדָם וְעַד נֹחַ, וְאַחַר כָּךְ נִשְׁטְפוּ: 
+<b>וְקִבֵּל עָלָיו שְׂכַר כֻּלָּם.</b> עָשָׂה מַעֲשִׂים טוֹבִים כְּנֶגֶד מַה שֶּׁהָיָה רָאוּי שֶׁיַּעֲשׂוּ כֻּלָּם, לְפִיכָךְ נִצּוֹלוּ כֻּלָּם בִּזְכוּתוֹ. וּכְמוֹ שֶׁנָּטַל עָלָיו עֹל מִצְוֹת בָּעוֹלָם הַזֶּה כְּנֶגֶד כֻּלָּם כָּךְ קִבֵּל בָּעוֹלָם הַבָּא שָׂכָר כְּנֶגֶד כֻּלָּם, שֶׁכָּל אָדָם יֵשׁ לוֹ שְׁנֵי חֲלָקִים, אֶחָד בְּגַן עֵדֶן וְאֶחָד בַּגֵּיהִנֹם, זָכָה נוֹטֵל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בְּגַן עֵדֶן, נִתְחַיֵּב, נוֹטֵל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בַּגֵּיהִנֹם (חגיגה טו:): 
+
+
+Mishnah 3
+
+<b>עֲשָׂרָה נִסְיוֹנוֹת.</b> אֶחָד, אוּר כַּשְׂדִים, שֶׁהִשְׁלִיכוֹ נִמְרוֹד לְכִבְשַׁן הָאֵשׁ. שֵׁנִי, לֶךְ לְךָ מֵאַרְצְךָ. שְׁלִישִׁי, וַיְהִי רָעָב. רְבִיעִי, וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה. חֲמִישִׁי, מִלְחֶמֶת הַמְּלָכִים. שִׁשִּׁי, מַעֲמַד בֵּין הַבְּתָרִים, שֶׁהֶרְאָהוּ שִׁעְבּוּד מַלְכֻיּוֹת. שְׁבִיעִי, הַמִּילָה. שְׁמִינִי, וַיִּשְׁלַח אֲבִימֶלֶךְ וַיִקַּח אֶת שָׂרָה. תְּשִׁיעִי, גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת בְּנָהּ. עֲשִׂירִי, הָעֲקֵדָה: 
+
+
+Mishnah 4
+
+<b>עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּמִצְרַיִם.</b> שֶׁנִּצּוֹלוּ מֵעֶשֶׂר מַכּוֹת. וְכֻלָּם הָיוּ בַּמִּצְרִיִּים וְלֹא בְּיִשְׂרָאֵל:
+<b>וַעֲשָׂרָה עַל הַיָּם.</b> אֶחָד, וַיִּבָּקְעוּ הַמָּיִם. שֵׁנִי, שֶׁנַּעֲשָׂה הַיָּם כְּמִין אֹהֶל וְנִכְנְסוּ יִשְׂרָאֵל לְתוֹכוֹ, דִּכְתִיב (חבקוק ג) נָקַבְתָּ בְמַטָּיו רֹאשׁ פְּרָזָיו. שְׁלִישִׁי, שֶׁנַּעֲשָׂה קַרְקָעִית הַיָּם יָבֵשׁ בְּלֹא חֹמֶר וְטִיט, דִּכְתִיב (שמות יד) וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה. רְבִיעִי, שֶׁקַּרְקָעִית הַיָּם שֶׁדָּרְכוּ בּוֹ הַמִּצְרִיִּים שֶׁהָיוּ רוֹדְפִים אַחֲרֵי יִשְׂרָאֵל נִתְחַלְחֵל וְנַעֲשָׂה חֹמֶר וְטִיט, דִּכְתִיב (חבקוק ג) חֹמֶר מַיִם רַבִּים. חֲמִישִׁי, שֶׁהַמַּיִם הַנִּקְפָּאִים בְּקַרְקַע הַיָּם לֹא הָיוּ חֲתִיכָה אַחַת אֶלָּא חֲתִיכוֹת קְטַנּוֹת, כְּעֵין לְבֵנִים וְאַבְנֵי הַבִּנְיָן מְסֻדָּרִים זֶה אֵצֶל זֶה, כְּדִכְתִיב (תהלים עד) אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם, שֶׁנַּעֲשָׂה כְּעֵין פֵּרוּרִים. שִׁשִּׁי, שֶׁנִּתְקַשּׁוּ הַמַּיִם הַנִּקְפָּאִים וְנַעֲשׂוּ קָשִׁים כִּסְלָעִים, כְּדִכְתִיב (שם) שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם, וְהַמִּצְרִיִּים נִקְרְאוּ תַּנִּינִים. שְׁבִיעִי, שֶׁנִּגְזַר הַיָּם לִשְׁנֵים עָשָׂר גְּזָרִים כְּדֵי שֶׁיַּעַבְרוּ כָּל שֵׁבֶט וְשֵׁבֶט בְּדֶרֶךְ אֶחָד לְבַדּוֹ, וְהַיְנוּ דִּכְתִיב (שם קלו) לְגוֹזֵר יַם סוּף לִגְזָרִים. שְׁמִינִי, שֶׁקָּפְאוּ הַמַּיִם כְּסַפִּיר וְשֹׁהַם וּזְכוּכִית, כְּדֵי שֶׁיִּרְאוּ הַשְּׁבָטִים אֵלּוּ אֶת אֵלּוּ, שֶׁעַמּוּד הָאֵשׁ הָיָה מֵאִיר לָהֶם, וְזֶהוּ שֶׁנֶּאֱמַר (שם יח) חֶשְׁכַת מַיִם עָבֵי שְׁחָקִים, כְּלוֹמַר קִבּוּץ הַמַּיִם הָיָה כָּעֳבִי שְׁחָקִים כְּעֶצֶם הַשָּׁמַיִם לָטֹהַר. תְּשִׁיעִי, שֶׁהָיוּ יוֹצְאִים מִמֶּנּוּ מַיִם מְתוּקִים שֶׁהָיוּ שׁוֹתִים אוֹתָם, וְזֶהוּ שֶׁנֶּאֱמַר נוֹזְלִים. עֲשִׂירִי, שֶׁלְּאַחַר שֶׁשָּׁתוּ מֵהֶם מַה שֶּׁרָצוּ, הַנּוֹתָרִים מֵהֶם הָיוּ נִקְפָּאִים וְנַעֲשִׂים עֲרֵמוֹת, דִּכְתִיב (שמות טו) נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ נֵד נוֹזְלִים: 
+<b>עֶשֶׂר מַכּוֹת הֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִּים בְּמִצְרַיִם.</b> דצ"ך עד"ש באח"ב: 
+<b>וְעֶשֶׂר עַל הַיָּם.</b> הֵן כְּנֶגֶד עֶשֶׂר נְפִילוֹת שֶׁבְּשִׁירַת וַיּוֹשַׁע. רָמָה בַיָּם, יָרָה בַיָּם, טֻבְּעוּ בְיַם סוּף, תְּהוֹמוֹת יְכַסְיֻמוּ, יָרְדוּ בִמְצוֹלוֹת, תִּרְעַץ אוֹיֵב, תַּהֲרֹס קָמֶיךָ, יֹאכְלֵמוֹ כַּקַּשׁ, כִּסָּמוֹ יָם, צָלְלוּ כַּעוֹפֶרֶת, הֲרֵי עֶשֶׂר נְפִילוֹת. וְתִבְלָעֵמוֹ אָרֶץ אֵינוֹ בְּחֶשְׁבּוֹן הַנְּפִילוֹת, שֶׁזּוֹ הִיא טוֹבָתָן שֶׁזָּכוּ לִקְבוּרָה: 
+<b>עֲשָׂרָה נִסְיוֹנוֹת נִסּוּ אֲבוֹתֵינוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בַמִּדְבָּר.</b> שְׁנַיִם בַּיָּם, אֶחָד בַּיְרִידָה, שָׁם נֶאֱמָר (שם יד) הֲמִבְּלִי אֵין קְבָרִים בְּמִצְרַיִם, וְאֶחָד בָּעֲלִיָּה, וַיָּבֹאוּ מָרָתָה וַיִּלוֹנוּ. אֶחָד בִּרְפִידִים, וַיָּרֶב הָעָם עִם מֹשֶׁה. שְׁנַיִם בַּמָּן, לֹא תֵצְאוּ וְיָצְאוּ, אִישׁ אַל יוֹתֵר מִמֶּנּוּ וַיּוֹתִירוּ. שְׁנַיִם בַּשְּׂלָו, בָּרִאשׁוֹן בְּשִׁבְתֵּנוּ עַל סִיר הַבָּשָׂר, בַּשְּׂלָו הַשֵּׁנִי וְהָאסַפְסוּף אֲשֶׁר בְּקִרְבּוֹ. אֶחָד בָּעֵגֶל. וְאֶחָד בַּמִּתְאוֹנְנִים. וּבַמְרַגְּלִים, וְהוּא עֲשִׂירִי, שָׁם נֶאֱמָר וַיְּנַסּוּ אוֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי: 
+
+
+Mishnah 5
+
+<b>וְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל.</b> לְפִי שֶׁהִיא טֻמְאָה הַיּוֹצְאָה מִגּוּפוֹ, הָיָה הַדָּבָר מְגֻנֶּה וּמְכֹעָר יוֹתֵר מִשְּׁאָר טֻמְאוֹת: 
+<b>וְלֹא כִּבּוּ גְשָׁמִים אֵשׁ עֲצֵי הַמַּעֲרָכָה.</b> וְאַף עַל פִּי שֶׁהַמִּזְבֵּחַ בְּמָקוֹם מְגֻלֶּה הָיָה:
+<b>וְלֹא נָצְחָה הָרוּחַ אֶת עַמּוּד הֶעָשָׁן.</b> שֶׁלֹּא יְהֵא מִתַּמֵּר וְעוֹלֶה:
+<b>וְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים.</b> שֶׁאִם הָיָה נִמְצָא בָּהֶם פְּסוּל קֹדֶם מִצְוָתָן לֹא הָיָה אֶפְשָׁר לְהַקְרִיב אֲחֵרִים תַּחְתָּם. שֶׁהָעֹמֶר נִקְצַר בַּלַּיְלָה וְלֹא הָיוּ מַרְבִּים לִקְצֹר. וּשְׁתֵּי הַלֶּחֶם נֶאֱפִים מֵעֶרֶב יוֹם טוֹב וְאֵין אֲפִיָּתָן דּוֹחָה יוֹם טוֹב. וְכֵן לֶחֶם הַפָּנִים נֶאֱפָה מֵעֶרֶב שַׁבָּת:
+<b>צְפוּפִים.</b> לְשׁוֹן צָף עַל פְּנֵי הַמַּיִם. מֵרֹב הַקָּהָל הָיוּ נִדְחָקִים אִישׁ בְּאָחִיו עַד שֶׁהָיוּ רַגְלֵיהֶם נְטוּלוֹת מִן הָאָרֶץ וְעוֹמְדִים בָּאֲוִיר:
+<b>וּמִשְׁתַּחֲוִים רְוָחִים.</b> בִּשְׁעַת הִשְׁתַּחֲוָיָה נַעֲשָׂה לָהֶם נֵס וּמִשְׁתַּחֲוִים בְּרֶוַח כָּל אֶחָד רָחוֹק מֵחֲבֵרוֹ אַרְבַּע אַמּוֹת, כְּדֵי שֶׁלֹּא יִשְׁמַע אֶת חֲבֵרוֹ כְּשֶׁהוּא מִתְוַדֶּה וּמַזְכִּיר עֲוֹנוֹתָיו: 
+<b>צַר לִי הַמָּקוֹם שֶׁאָלִין בִּירוּשָׁלַיִם.</b> גָּרְסִינַן. לְפִי שֶׁהָיָה הַמָּקוֹם מַזְמִין לָהֶם פַּרְנָסָתָן וְלֹא הֻצְרַךְ אֶחָד מֵהֶם לָצֵאת מִשָּׁם וְלוֹמַר פַּרְנָסָתִי [דְּחוּקָה] וְאֵינִי יָכוֹל לָדוּר בִּירוּשָׁלַיִם. וְיֵשׁ סְפָרִים שֶׁכָּתוּב בָּהֶן כְּשֶׁאָלִין. וְעַל הָעוֹלִים לָרֶגֶל נֶאֱמָר, שֶׁלֹּא הָיָה אֶחָד מֵהֶם מֵצֵר כְּשֶׁהָיָה לָן בִּירוּשָׁלַיִם מֵחֲמַת דֹּחַק הַמָּקוֹם. כְּמוֹ צַר לִי הַמָּקוֹם גְּשָׁה לִי וְאֵשֵׁבָה (ישעיה מט): 
+
+
+Mishnah 6
+
+<b>בֵּין הַשְּׁמָשׁוֹת.</b> בְּעֶרֶב שַׁבָּת בְּרֵאשִׁית קֹדֶם שֶׁנִּשְׁלְמָה הַבְּרִיאָה:
+<b>פִּי הָאָרֶץ.</b> לִבְלֹעַ קֹרַח וַעֲדָתוֹ:
+<b>וּפִי הַבְּאֵר.</b> בְּאֵרָהּ שֶׁל מִרְיָם שֶׁהָיְתָה הוֹלֶכֶת עִם יִשְׂרָאֵל בַּמִּדְבָּר בְּכָל הַמַּסָּעוֹת. וְיֵשׁ אוֹמְרִים, שֶׁפָּתְחָה פִּיהָ וְאָמְרָה שִׁירָה, שֶׁנֶּאֱמַר (במדבר כא) עֲלִי בְאֵר עֱנוּ לָהּ: 
+<b>פִּי הָאָתוֹן.</b> בֵּין הַשְּׁמָשׁוֹת נִגְזַר עָלֶיהָ שֶׁתְּדַבֵּר עִם בִּלְעָם:
+<b>וְהַקֶּשֶׁת.</b> לְאוֹת בְּרִית שֶׁלֹּא יִהְיֶה עוֹד מַבּוּל:
+<b>וְהַמָּן.</b> שֶׁיָּרַד לְיִשְׂרָאֵל אַרְבָּעִים שָׁנָה בַּמִּדְבָּר:
+<b>וְהַמַּטֶּה.</b> שֶׁנַּעֲשׂוּ בּוֹ הָאוֹתוֹת. וְשֶׁל סְנַפִּרִינוֹן הָיָה:
+<b>וְהַשָּׁמִיר.</b> כְּמִין תּוֹלַעַת, בְּרִיָּתוֹ כִּשְׂעֹרָה, כְּשֶׁהָיוּ מַרְאִים אוֹתוֹ עַל הָאֲבָנִים הָרְשׁוּמוֹת בַּדְּיוֹ, הֵן נִבְקָעוֹת מֵאֲלֵיהֶן. וּבוֹ פִּתְּחוּ אַבְנֵי הָאֵפוֹד וְהַחֹשֶׁן, דִּכְתִיב בְּהוּ בְּמִלֻאוֹתָם: 
+<b>הַכְּתָב.</b> צוּרַת הָאוֹתִיּוֹת שֶׁהָיוּ חֲקוּקִים בַּלּוּחוֹת:
+<b>וְהַמִּכְתָּב.</b> שֶׁהָיוּ נִקְרָאִים מִכָּל הָאַרְבָּעָה צְדָדִים:
+<b>וְהַלּוּחוֹת.</b> שֶׁל סְנַפִּרִינוֹן הָיוּ, אָרְכָּן שִׁשָּׁה, וְרָחְבָּן שִׁשָּׁה, וְעָבְיָן שְׁלֹשָׁה. כְּאֶבֶן אַחַת שֶׁאָרְכָּהּ וְרָחְבָּהּ וְעָבְיָהּ שָׁוִין, וְנֶחְלְקָה לִשְׁתַּיִם. וְנִגְלָלִים הָיוּ, וַחֲצוּבִים מִגַּלְגַּל חַמָּה: 
+<b>אַף הַמַּזִּיקִין.</b> אֵלּוּ הַשֵּׁדִים. שֶׁלְּאַחַר שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם וְחַוָּה הָיָה מִתְעַסֵּק בִּבְרִיאָתָן, וּכְשֶׁבָּרָא רוּחוֹתֵיהֶן לֹא הִסְפִּיק לִבְרֹא גּוּפֵיהֶן עַד שֶׁקִּדַּשׁ הַיּוֹם, וְנִשְׁאֲרוּ רוּחוֹת בְּלֹא גּוּף: 
+<b>וְאֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ.</b> נִגְזַר עָלָיו בֵּין הַשְּׁמָשׁוֹת שֶׁיִּהְיֶה נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו בִּשְׁעַת הָעֲקֵדָה:
+<b>אַף צְבָת בִּצְבָת עֲשׂוּיָה.</b> תַּרְגּוּם מֶלְקָחֶיהָ צִבְיָתָהָא. הַצְּבָת אֵינָהּ נַעֲשֵׂית אֶלָּא בִּצְבָת אַחֶרֶת, וְרִאשׁוֹנָה מִי עֲשָׂאָהּ, עַל כָּרְחֲךָ מֵאֵלֶיהָ נַעֲשֵׂית בִּידֵי שָׁמַיִם, וְנִבְרֵאת בֵּין הַשְּׁמָשׁוֹת. וְזֶה נִדְחָה בַּגְּמָרָא בְּפֶרֶק מָקוֹם שֶׁנָּהֲגוּ (פסחים דף נד), וְאָמְרוּ, אֶפְשָׁר שֶׁהַצְּבָת הָרִאשׁוֹנָה נַעֲשֵׂית בִּדְפוּס, שֶׁהִתִּיכוּ הַנְּחֹשֶׁת בָּאֵשׁ וְהִצִּיקוּהוּ בְּתוֹךְ הַדְּפוּס וְנַעֲשֵׂית הַצְּבָת מִיָּד: 
+
+
+Mishnah 7
+
+<b>גֹּלֶם.</b> לְשׁוֹן גָּלְמֵי כֵּלִים, שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן. כָּךְ אָדָם שֶׁאֵינוֹ נִגְמָר בְּדַעְתּוֹ לֹא בְּמִדּוֹת וְלֹא בְּחָכְמָה קָרוּי גֹּלֶם: 
+<b>אֵינוֹ מְדַבֵּר לִפְנֵי מִי שֶׁגָּדוֹל מִמֶּנּוּ בְחָכְמָה.</b> שֶׁכֵּן מָצִינוּ בְּאֶלְעָזָר וְאִיתָמָר שֶׁלֹּא רָצוּ לְדַבֵּר בִּפְנֵי אֲבִיהֶן כְּשֶׁקָּצַף עֲלֵיהֶם מֹשֶׁה, וְהֵשִׁיב אַהֲרֹן: 
+<b>וְאֵינוֹ נִכְנָס לְתוֹךְ דִּבְרֵי חֲבֵרוֹ.</b> שֶׁלֹּא [יְעַרְבְּבֶנּוּ]. דִּכְתִיב (במדבר יב) שִׁמְעוּ נָא דְּבָרָי, הַמְתִּינוּ לִי עַד שֶׁאֲדַבֵּר. קַל וָחֹמֶר לְהֶדְיוֹט: 
+<b>וְאֵינוֹ נִבְהָל לְהָשִׁיב.</b> כְּדֵי שֶׁתְּהֵא תְּשׁוּבָתוֹ כַּהֲלָכָה. וְכֵן בֶּאֱלִיהוּא הוּא אוֹמֵר (איוב לו) כַּתַּר לִי זְעֵיר וַאֲחַוֶּךָ:
+<b>שׁוֹאֵל כָּעִנְיָן וּמֵשִׁיב כַּהֲלָכָה.</b> לְדָבָר אֶחָד הוּא נִמְנָה כָּאן. וְהָכִי פֵּרוּשׁוֹ, הַתַּלְמִיד שׁוֹאֵל כָּעִנְיָן כְּלוֹמַר בְּאוֹתוֹ עִנְיָן שֶׁהֵם עֲסוּקִים בּוֹ, וְאָז הָרַב מֵשִׁיב כַּהֲלָכָה. אֲבָל אִם יִשְׁאַל הַתַּלְמִיד שֶׁלֹּא כְּעִנְיָן, הוּא מֵבִיא לָרַב שֶׁיָּשִׁיב שֶׁלֹּא כַּהֲלָכָה. עַל דֶּרֶךְ שֶׁאָמַר רַבִּי חִיָּא לְרַב (שבת דף ג) כִּי קָאֵי רַבִּי בְּהַאי מַסֶּכְתָּא לֹא תְשַׁיְלֵיהּ בְּמַסֶּכְתָּא אַחֲרִיתִי. וְכֵן אַתָּה מוֹצֵא בָּאֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם שֶׁרָאוּ אֶת מֹשֶׁה עוֹסֵק בְּהִלְכוֹת הַפֶּסַח וְשָׁאֲלוּ לוֹ בְּאוֹתוֹ עִנְיָן: 
+<b>וְאוֹמֵר עַל רִאשׁוֹן רִאשׁוֹן.</b> וְכֵן מָצִינוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאָמַר לוֹ מֹשֶׁה (שמות ג) מִי אָנֹכִי כִּי אֵלֵךְ אֶל פַּרְעֹה, הִיא הָרִאשׁוֹנָה. וְכִי אוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל, הֲרֵי שְׁנִיָּה. וְהֵשִׁיבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הָרִאשׁוֹנָה כִּי אֶהְיֶה עִמָּךְ, וְעַל הַשְּׁנִיָּה, בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת הָאֱלֹהִים: 
+<b>וְעַל מַה שֶּׁלֹּא שָׁמַע אוֹמֵר לֹא שָׁמָעְתִּי.</b> אִם פּוֹסֵק דִּין מִן הַסְּבָרָא מִדַּעְתּוֹ לֹא יֹאמַר כָּךְ שָׁמַעְתִּי מֵרַבּוֹתַי. וּמָצִינוּ בְּאַנְשֵׁי חָרָן (בראשית כט) כְּשֶׁשָּׁאַל מֵהֶם יַעֲקֹב הֲשָׁלוֹם לוֹ, אָמְרוּ לוֹ שָׁלוֹם, וְהִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן, כְּלוֹמַר, זֶה אָנוּ יוֹדְעִים, וְאִם תִּשְׁאַל יוֹתֵר, הִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן וְהִיא תַּגִּיד לְךָ, כִּי אֲנַחְנוּ לֹא יָדַעְנוּ יוֹתֵר מִזֶּה: 
+<b>וּמוֹדֶה עַל הָאֱמֶת.</b> וְאַף עַל פִּי שֶׁיָּכוֹל לְהַעֲמִיד אֶת דְּבָרָיו עַל יְדֵי טְעָנוֹת שֶׁבְּיָדוֹ. וְכֵן מָצִינוּ בְּמֹשֶׁה (ויקרא י), כְּשֶׁסִּלְּקוֹ אַהֲרֹן וְאָמַר לוֹ, אִם שָׁמַעְתָּ בְּקָדְשֵׁי שָׁעָה אֵין לְךָ לְהָקֵל בְּקָדְשֵׁי דּוֹרוֹת, וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו, הוֹדָה וְלֹא בּוֹשׁ לוֹמַר לֹא שָׁמַעְתִּי, אֶלָּא שָׁמַעְתִּי וְשָׁכַחְתִּי: 
+<b>וְחִלּוּפֵיהֶן בַּגֹּלֶם.</b> חִלּוּף הַדְּבָרִים הַלָּלוּ שֶׁבֶּחָכָם הֵם בַּגֹּלֶם: 
+
+
+Mishnah 8
+
+<b>רָעָב שֶׁל בַּצֹּרֶת.</b> הַגְּשָׁמִים מֻעָטִים וּמִתּוֹךְ כָּךְ הַשַּׁעַר מִתְיַקֵּר:
+<b>רָעָב שֶׁל מְהוּמָה.</b> מִפְּנֵי הַגְּיָסוֹת אֵין יְכוֹלִין לֶאֱסֹף הַתְּבוּאָה:
+<b>רָעָב שֶׁל כְּלָיָה.</b> הַשָּׁמַיִם כַּבַּרְזֶל וְהָאָרֶץ כַּנְּחוּשָׁה:
+<b>שֶׁלֹּא נִמְסְרוּ לְבֵית דִּין.</b> שֶׁלֹּא עָשׂוּ בָּהֶן דִּין תּוֹרָה:
+<b>וְעַל פֵּרוֹת שְׁבִיעִית.</b> שֶׁעוֹשִׂים בָּהֶן סְחוֹרָה וְאֵין נוֹהֲגִין בָּהֶן קְדֻשַּׁת שְׁבִיעִית:
+<b>עִנּוּי הַדִּין.</b> שֶׁיּוֹדְעִים לְהֵיכָן הַדִּין נוֹטֶה וּמְעַכְּבִין וְאֵין פּוֹסְקִין אוֹתוֹ:
+<b>עִוּוּת הַדִּין.</b> לְזַכּוֹת אֶת הַחַיָּב וּלְחַיֵּב אֶת הַזַּכַּאי:
+<b>וְעַל הַמּוֹרִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה.</b> לֶאֱסֹר אֶת הַמֻּתָּר וּלְהַתִּיר אֶת הָאָסוּר: 
+
+
+Mishnah 9
+
+<b>שְׁבוּעַת שָׁוְא.</b> לְבַטָּלָה, שֶׁלֹּא לְצֹרֶךְ: 
+<b>חִלּוּל הַשֵּׁם.</b> הָעוֹבֵר עֲבֵרָה בְּפַרְהֶסְיָא בְּיָד רָמָה. אִי נַמִּי, שֶׁבְּנֵי אָדָם רוֹאִים וְלוֹמְדִים מִמַּעֲשָׂיו: 
+<b>וְעַל הַשְׁמָטַת הָאָרֶץ.</b> שֶׁחוֹרְשִׁים וְזוֹרְעִים בַּשְּׁבִיעִית:
+<b>מִפְּנֵי מַעֲשַׂר עָנִי שֶׁבַּשְּׁלִישִׁית.</b> שֶׁבִּמְקוֹם מַעֲשֵׂר שֵׁנִי שֶׁמַּפְרִישִׁים בִּשְׁאָר שָׁנִים שֶׁל שְׁמִיטָה, בַּשְּׁלִישִׁית וּבַשִּׁשִּׁית מַפְרִישִׁין מַעֲשַׂר עָנִי: 
+<b>גֶּזֶל מַתְּנוֹת עֲנִיִּים.</b> לֶקֶט שִׁכְחָה וּפֵאָה פֶּרֶט וְעוֹלְלוֹת: 
+
+
+Mishnah 10
+
+<b>שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלָּךְ.</b> אֵינִי רוֹצֶה לְהַנּוֹתְךָ, וְהַלְוַאי שֶׁלֹּא תְּהַנֶּה אוֹתִי: 
+<b>וְיֵשׁ אוֹמְרִים זוֹ מִדַּת סְדוֹם.</b> קָרוֹב הַדָּבָר לָבֹא לִידֵי מִדַּת סְדוֹם, שֶׁמִּתּוֹךְ שֶׁהוּא רָגִיל בְּכָךְ, אֲפִלּוּ בְּדָבָר שֶׁחֲבֵרוֹ נֶהֱנֶה וְהוּא אֵינוֹ חָסֵר לֹא יִרְצֶה לְהַנּוֹת אֶת חֲבֵרוֹ, וְזוֹ הָיְתָה מִדַּת סְדוֹם, שֶׁהָיוּ מִתְכַּוְּנִים לְכַלּוֹת הָרֶגֶל מִבֵּינֵיהֶם, וְאַף עַל פִּי שֶׁהָיְתָה הָאָרֶץ רַחֲבַת יָדַיִם לִפְנֵיהֶם וְלֹא הָיוּ חֲסֵרִים כְּלוּם: 
+<b>שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלִּי עַם הָאָרֶץ.</b> שֶׁנֶּהֱנֶה וּמְהַנֶּה בְּשָׁוֶה, וְזֶהוּ יִשּׁוּבָהּ שֶׁל הָאָרֶץ, אֲבָל אֵינוֹ יוֹדֵעַ קְרָא דִּכְתִיב (משלי טו) וְשׂוֹנֵא מַתָּנוֹת יִחְיֶה. וְזֶהוּ לְשׁוֹן עַם הָאָרֶץ הָאָמוּר בְּכָל מָקוֹם, שֶׁרוֹצֶה בְּתִקּוּנָהּ שֶׁל הָאָרֶץ אֲבָל אֵין בּוֹ חָכְמָה לְהַבְדִּיל בַּתִּקּוּנִין הָרְאוּיִין: 
+<b>שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלָּךְ.</b> מְהַנֶּה אֶת הַבְּרִיּוֹת מִנְּכָסָיו, וְהוּא אֵינוֹ נֶהֱנֶה מֵאֲחֵרִים: 
+<b>חָסִיד.</b> שֶׁעוֹשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין: 
+
+
+Mishnah 11
+
+הָכִי גָּרְסִינַן נוֹחַ לִכְעֹס וְנוֹחַ לִרְצוֹת יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ, קָשֶׁה לִכְעֹס וְקָשֶׁה לִרְצוֹת יָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ. אָדָם שֶׁכּוֹעֵס מַהֵר עַל כָּל דָּבָר, אַף עַל פִּי שֶׁהוּא חוֹזֵר וּמִתְרַצֶּה מְהֵרָה, הֶפְסֵדוֹ מְרֻבֶּה מִשְּׂכָרוֹ, שֶׁרֹב מַעֲשָׂיו מְקֻלְקָלִים מֵאַחַר שֶׁהוּא נוֹחַ לִכְעֹס עַל כָּל דָּבָר וְדָבָר. אֲבָל הַקָּשֶׁה לִכְעֹס, אַף עַל פִּי שֶׁיֵּשׁ לוֹ מִדָּה רָעָה שֶׁהוּא קָשֶׁה לִרְצוֹת, יָצָא הֶפְסֵדוֹ הַמֻּעָט שֶׁהוּא קָשֶׁה לִרְצוֹת בִּשְׂכָרוֹ הַמְרֻבֶּה שֶׁהוּא קָשֶׁה לִכְעֹס, וְרֹב מַעֲשָׂיו מְתֻקָּנִים. וְאִית דְּגַרְסֵי אִפְּכָא. וְגִרְסָא זוֹ נִרְאֵית לִי עִקָּר: 
+
+
+Mishnah 12
+
+<b>מַהֵר לִשְׁמֹעַ וּמַהֵר לְאַבֵּד יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ.</b> דְּמֵאַחַר שֶׁשּׁוֹכֵחַ מַה שֶּׁלּוֹמֵד מַה הֲנָאָה יֵשׁ בְּמַה שֶּׁהוּא מַהֵר לִשְׁמֹעַ, נִמְצָא הֶפְסֵדוֹ גָּדוֹל מִשְּׂכָרוֹ: 
+<b>קָשֶׁה לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד יָצָא הֶפְסֵדוֹ בִשְׁכָרוֹ.</b> שֶׁמִּדָּה טוֹבָה שֶׁיֵּשׁ בּוֹ יְתֵרָה עַל הַמִּדָּה הַנִּפְסֶדֶת, הוֹאִיל וּמַה שֶּׁשָּׁמַע אַחַר הַקֹּשִׁי הוּא זוֹכֵר וְאֵינוֹ שׁוֹכֵחַ. וְנָפְקָא מִנַּהּ, שֶׁאִם יֵשׁ לְפָנֵינוּ שְׁנֵי תַּלְמִידִים וְאֵין לָנוּ לְסַפֵּק מָזוֹן אֶלָּא לְאֶחָד מֵהֶם, נַקְדִּים הַקָּשֶׁה לְאַבֵּד עַל הַמַּהֵר לִשְׁמֹעַ: 
+<b>זֶה חֵלֶק רָע.</b> לֹא הֲוָה שַׁיָּךְ לְמִתְנֵי הָכָא חָסִיד אוֹ רָשָׁע, שֶׁאֵין זֶה דָּבָר הַתָּלוּי בִּבְחִירָתוֹ שֶׁל אָדָם, אֶלָּא חִסָּרוֹן שֶׁהָיָה בּוֹ מֵעִקַּר בְּרִיָּתוֹ: 
+
+
+Mishnah 13
+
+<b>אַרְבַּע מִדּוֹת בְּנוֹתְנֵי צְדָקָה.</b> כְּלוֹמַר בִּנְתִינַת הַצְּדָקָה, וְלֹא בְּנוֹתְנֵי צְדָקָה מַמָּשׁ, דְּהָא אִיכָּא בְּהוּ מִי שֶׁאֵינוֹ נוֹתֵן. וְכֵן בְּסָמוּךְ בְּהוֹלְכֵי לְבֵית הַמִּדְרָשׁ, הַיְנוּ בַּהֲלִיכַת בֵּית הַמִּדְרָשׁ: 
+<b>עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים.</b> דְּיוֹדֵעַ שֶׁהַצְּדָקָה מְעַשֶּׁרֶת וְאֵינוֹ רוֹצֶה שֶׁאֲחֵרִים יִתְעַשְּׁרוּ. פֵּרוּשׁ אַחֵר, יֵשׁ מִי שֶׁחָס עַל מָמוֹן קְרוֹבָיו יוֹתֵר מֵעַל מָמוֹנוֹ, וְאַף עַל פִּי שֶׁהוּא נוֹתֵן אֵינוֹ רוֹצֶה שֶׁקְּרוֹבָיו יִתְּנוּ, שֶׁלֹּא יְאַבְּדוּ אֶת מָמוֹנָם, וְהַיְנוּ עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים דּוּמְיָא דְּעֵינוֹ רָעָה בְּשֶׁלּוֹ דִּבְסֵיפָא: 
+
+
+Mishnah 14
+
+<b>הוֹלֵךְ וְאֵינוֹ עוֹשֶׂה.</b> הוֹלֵךְ לְבֵית הַמִּדְרָשׁ לִשְׁמֹעַ וְאֵינוֹ שׁוֹנֶה וְלוֹמֵד וְלֹא מֵבִין:
+<b>עוֹשֶׂה וְאֵינוֹ הוֹלֵךְ.</b> לוֹמֵד וְשׁוֹנֶה בְּבֵית הַמִּדְרָשׁ שֶׁבְּבֵיתוֹ: 
+
+
+Mishnah 15
+
+<b>בְּיוֹשְׁבִים לִפְנֵי חֲכָמִים.</b> לְעֵיל בְּאַרְבַּע מִדּוֹת בַּתַּלְמִידִים אַיְרֵי בְּעִנְיַן הַזִּכָּרוֹן וְהַשִּׁכְחָה, וְהַשְׁתָּא מַיְרֵי בְּעִנְיַן הַסְּבָרָא הַיְשָׁרָה וּבְרֵרַת הַדָּבָר הַצּוֹדֵק מֵהַבִּלְתִּי צוֹדֵק: 
+<b>סְפוֹג.</b> הוּא סוֹפֵג אֶת הַמַּיִם, בֵּין עֲכוּרִים בֵּין צְלוּלִים, כָּךְ יֵשׁ מִי שֶׁלִּבּוֹ רָחָב וּמְקַבֵּל כָּל מַה שֶּׁשּׁוֹמֵעַ, וְאֵין בּוֹ כֹּחַ לִבְרֹר הָאֱמֶת מִן הַשֶּׁקֶר: 
+<b>מַשְׁפֵּךְ.</b> כְּלִי שֶׁנּוֹתְנִים עַל פִּי חָבִית אוֹ עַל פִּי הַנּוֹד כְּשֶׁרוֹצִים לְמַלְאוֹתוֹ יַיִן אוֹ שֶׁמֶן:
+<b>שֶׁמַּכְנִיס בְּזוֹ וּמוֹצִיא בְזוֹ.</b> כָּךְ יֵשׁ מִי שֶׁמְּקַבֵּל כָּל מַה שֶּׁלּוֹמֵד וּכְבוֹלְעוֹ כָּךְ פּוֹלְטוֹ:
+<b>מְשַׁמֶּרֶת.</b> מוֹצִיא כָּל מַה שֶּׁשּׁוֹמֵעַ בְּבֵית הַמִּדְרָשׁ, וְקוֹלֵט דָּבָר שֶׁל בַּטָּלָה: 
+<b>נָפָה.</b> לְאַחַר שֶׁמּוֹצִיאִים הַסֻּבִּין וְהַמֻּרְסָן מִן הַקֶּמַח הַנִּטְחָן וְנִשְׁאַר הַקֶּמַח הַדַּק עִם הַסֹּלֶת הַגַּס וְהוּא הֶחָשׁוּב, מַעֲבִירִין אוֹתוֹ בְּנָפָה דַּקָּה מְאֹד וְיוֹרֵד מִמֶּנָּה כָּל אוֹתוֹ הַקֶּמַח הַדַּק שֶׁהוּא כְּעֵין עַפְרוּרִית לְבָנָה וְנִשְׁאַר הַסֹּלֶת הַגַּס הֶחָשׁוּב. וְכֵן הָיוּ עוֹשִׂין לַמְּנָחוֹת. כָּךְ יֵשׁ מִי שֶׁיֵּשׁ בּוֹ כֹּחַ לִבְרֹר וּלְלַבֵּן שְׁמוּעוֹתָיו, וְקוֹלֵט הָאֱמֶת מִן הַשֶּׁקֶר וְהַבָּטֵל: 
+
+
+Mishnah 16
+
+<b>כָּל אַהֲבָה שֶׁהִיא תְלוּיָה בְדָבָר בָּטֵל.</b> שֶׁאֵינוֹ מִתְקַיֵּם, כְּשֶׁיִּתְבַּטֵּל הַדָּבָר שֶׁהָיָה סִבָּה לְאוֹתָהּ אַהֲבָה, גַּם הָאַהֲבָה בְּטֵלָה. וְכָל אַהֲבָה שֶׁאֵינָהּ תְּלוּיָה בְּדָבָר בָּטֵל אֶלָּא בְּדָבָר קַיָּם, כְּגוֹן אַהֲבַת הַצַּדִּיקִים וְהַחֲכָמִים, אֵינָהּ בְּטֵלָה לְעוֹלָם. כְּשֵׁם שֶׁהַדָּבָר שֶׁהוּא סִבָּה לְאוֹתָהּ אַהֲבָה אֵינָהּ בָּטֵל, כָּךְ אֵין הָאַהֲבָה בְּטֵלָה: 
+<b>אַהֲבַת אַמְנוֹן וְתָמָר.</b> מִפְּנֵי יָפְיָהּ:
+<b>אַהֲבַת דָּוִד וְיוֹנָתָן.</b> לְהַשְׁלִים רְצוֹן קוֹנָם. דְּאָמַר לוֹ יְהוֹנָתָן לְדָוִד אַתָּה תִּהְיֶה לְמֶלֶךְ עַל יִשְׂרָאֵל וַאֲנִי אֶהֱיֶה לְךָ לְמִשְׁנֶה: 
+
+
+Mishnah 17
+
+<b>כָּל מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם סוֹפָהּ לְהִתְקַיֵּם.</b> כְּלוֹמַר שֶׁאַנְשֵׁי הַמַּחֲלֹקֶת הַהִיא מִתְקַיְּמִים וְאֵינָם אוֹבְדִין, כְּמַחֲלֹקֶת הִלֵּל וְשַׁמַּאי שֶׁלֹּא אָבְדוּ לֹא תַּלְמִידֵי בֵּית שַׁמַּאי וְלֹא תַּלְמִידֵי בֵּית הִלֵּל. אֲבָל קֹרַח וַעֲדָתוֹ אָבְדוּ. וַאֲנִי שָׁמַעְתִּי, פֵּרוּשׁ סוֹפָהּ, תַּכְלִיתָהּ הַמְבֻקָּשׁ מֵעִנְיָנָהּ. וְהַמַּחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, הַתַּכְלִית וְהַסּוֹף הַמְבֻקָּשׁ מֵאוֹתָהּ מַחֲלֹקֶת לְהַשִּׂיג הָאֱמֶת, וְזֶה מִתְקַיֵּם, כְּמוֹ שֶׁאָמְרוּ מִתּוֹךְ הַוִּכּוּחַ יִתְבָּרֵר הָאֱמֶת, וּכְמוֹ שֶׁנִּתְבָּאֵר בְּמַחֲלֹקֶת הִלֵּל וְשַׁמַּאי שֶׁהֲלָכָה כְּבֵית הִלֵּל. וּמַחֲלֹקֶת שֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, תַּכְלִית הַנִּרְצֶה בָּהּ הִיא בַּקָּשַׁת הַשְּׂרָרָה וְאַהֲבַת הַנִּצּוּחַ, וְזֶה הַסּוֹף אֵינוֹ מִתְקַיֵּם, כְּמוֹ שֶׁמָּצִינוּ בְּמַחֲלֹקֶת קֹרַח וַעֲדָתוֹ שֶׁתַּכְלִית וְסוֹף כַּוָּנָתָם הָיְתָה בַּקָּשַׁת הַכָּבוֹד וְהַשְּׂרָרָה וְהָיוּ לְהֶפֶךְ: 
+
+
+Mishnah 18
+
+<b>אֵין חֵטְא בָּא עַל יָדוֹ.</b> כְּדֵי שֶׁלֹּא יְהֵא הוּא בַּגֵּיהִנֹּם וְתַלְמִידָיו בְּגַן עֵדֶן:
+<b>אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה.</b> שֶׁלֹּא יְהֵא הוּא בְּגַן עֵדֶן וְתַלְמִידָיו בַּגֵּיהִנֹּם:
+<b>וְזִכָּה אֶת הָרַבִּים.</b> שֶׁלִּמֵּד תּוֹרָה לְכָל יִשְׂרָאֵל:
+<b>צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל.</b> וּמִשְׁפָּטָיו שֶׁעִם יִשְׂרָאֵל כְּאִלּוּ הוּא עֲשָׂאָן:
+<b>אֲשֶׁר חָטָא וַאֲשֶׁר הֶחֱטִיא אֶת יִשְׂרָאֵל.</b> מִדְּלֹא קָאָמַר עַל חַטֹּאת יָרָבְעָם וְיִשְׂרָאֵל, שְׁמַע מִנַּהּ שֶׁהַכֹּל תָּלוּי בְּיָרָבְעָם: 
+
+
+Mishnah 19
+
+<b>מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ.</b> לָמֵד מִמֶּנּוּ וְהוֹלֵךְ בִּדְרָכָיו:
+<b>עַיִן טוֹבָה.</b> מִסְתַּפֵּק בְּמַה שֶּׁיֵּשׁ לוֹ וְאֵינוֹ חוֹמֵד מָמוֹן אֲחֵרִים. שֶׁכֵּן מָצִינוּ בְּאַבְרָהָם שֶׁאָמַר לְמֶלֶךְ סְדוֹם (בראשית יד) אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל וְאִם אֶקַּח מִכָּל אֲשֶׁר לְךָ:
+<b>וְרוּחַ נְמוּכָה.</b> עֲנָוָה יְתֵרָה. וְכֵן מָצִינוּ אַבְרָהָם אוֹמֵר (שם יח) וְאָנֹכִי עָפָר וָאֵפֶר:
+<b>וְנֶפֶשׁ שְׁפָלָה.</b> זְהִירוּת וְהַפְּרִישָׁה מִן הַתַּאֲווֹת. וּמָצִינוּ זֶה בְּאַבְרָהָם, דִּכְתִיב (שם יב) הִנֵּה נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת מַרְאֶה אָתְּ, שֶׁעַד עַכְשָׁיו לֹא הִכִּיר בָּהּ מֵרֹב צְנִיעוּת. וּבְבִלְעָם אַשְׁכְּחַן עַיִן רָעָה, שֶׁהָיָה יוֹדֵעַ שֶׁהָיָה רַע בְּעֵינֵי הַמָּקוֹם שֶׁיֵּלֵךְ אֵצֶל בָּלָק וְהָיָה הוֹלֵךְ כְּדֵי לִטֹּל שָׂכָר, דִּכְתִיב (במדבר כב) אִם יִתֶּן לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב: 
+<b>וְרוּחַ גְּבוֹהָה.</b> דְּאָמַר (שם כד) נְאוּם שׁוֹמֵעַ אִמְרֵי אֵל וְיוֹדֵעַ דַּעַת עֶלְיוֹן:
+<b>וְנֶפֶשׁ רְחָבָה.</b> שֶׁאִם לֹא הָיָה רַב הַתַּאֲוָה לֹא הָיָה יוֹעֵץ לְהַפְקִיר בְּנוֹת מוֹאָב לִזְנוּת. וְאָמְרוּ חֲכָמִים (סנהדרין קה.) בִּלְעָם בּוֹעֵל אֲתוֹנוֹ הָיָה:
+<b>לְהַנְחִיל אֹהֲבַי יֵשׁ.</b> אַבְרָהָם אִקְּרֵי אוֹהֵב, דִּכְתִיב (ישעיה מא) זֶרַע אַבְרָהָם אוֹהֲבִי. יֵשׁ, בָּעוֹלָם הַבָּא, וְאוֹצְרוֹתֵיהֶם אֲמַלֵּא, בָּעוֹלָם הַזֶּה: 
+<b>אַנְשֵׁי דָמִים.</b> בִּלְעָם אִקְּרֵי אִישׁ דָּמִים, שֶׁהִפִּיל בַּעֲצָתוֹ עֶשְׂרִים וְאַרְבָּעָה אֲלָפִים מִיִּשְׂרָאֵל: 
+
+
+Mishnah 20
+
+<b>עַז כַּנָּמֵר.</b> הַנָּמֵר הַזֶּה נוֹלַד מִן חֲזִיר הַיַּעַר וְהַלְּבִיאָה, כִּי בְּעֵת יַחֵם הָאֲרָיוֹת הַלְּבִיאָה מַכְנֶסֶת רֹאשָׁהּ בְּסִבְכֵי הַיַּעַר וְנוֹהֶמֶת וְתוֹבַעַת אֶת הַזָּכָר, וְהַחֲזִיר שׁוֹמֵעַ קוֹלָהּ וְרוֹבְעָהּ, וְנָמֵר יוֹצֵא מִבֵּין שְׁנֵיהֶן. וּלְפִי שֶׁהוּא מַמְזֵר הוּא עַז פָּנִים, אַף עַל פִּי שֶׁאֵין בּוֹ גְּבוּרָה כָּל כָּךְ. אַף אַתָּה הֱוֵי עַז וְלֹא תִּתְבַּיֵּשׁ לִשְׁאֹל מֵרַבְּךָ מַה שֶּׁלֹּא הֵבַנְתָּ, כְּאוֹתָהּ שֶׁשָּׁנִינוּ לֹא הַבַּיְשָׁן לָמֵד: 
+<b>וְקַל כַּנֶּשֶׁר.</b> לַחֲזֹר אַחַר תַּלְמוּדְךָ, וְלֹא תִיגַע. כְּדִכְתִיב (ישעיה מ) יַעֲלוּ אֵבֶר כַּנְּשָׁרִים יָרוּצוּ וְלֹא יִיגָעוּ: 
+<b>וְרָץ כַּצְּבִי.</b> לִרְדֹּף אַחַר הַמִּצְוֹת:
+<b>וְגִבּוֹר כָּאֲרִי.</b> לִכְבֹּשׁ אֶת יִצְרְךָ מִן הָעֲבֵרוֹת:
+<b>עַז פָּנִים.</b> לְפִי שֶׁהָעַזּוּת נִכָּר בַּפָּנִים כְּדִכְתִיב (משלי כא) הֵעֵז אִישׁ רָשָׁע בְּפָנָיו, לְפִיכָךְ נִקְרָא עַז פָּנִים: 
+<b>שֶׁתִּבְנֶה עִירְךָ בִּמְהֵרָה בְיָמֵינוּ.</b> כְּלוֹמַר, כְּשֵׁם שֶׁחוֹנַנְתָּנוּ זֹאת הַמִּדָּה, שֶׁסִּימָן לְזֶרַע אַבְרָהָם בַּיְשָׁנִים רַחֲמָנִים וְגוֹמְלֵי חֲסָדִים (יבמות עט.), כֵּן יְהִי רָצוֹן שֶׁתִּבְנֶה עִירְךָ וְכוּ': 
+
+
+Mishnah 21
+
+<b>בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא.</b> מֵעָרְלָה יָלְפִינַן, דִּכְתִיב (ויקרא יט) שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים וְגוֹ' וּבַשָּׁנָה הָרְבִיעִית יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים, שֶׁאָבִיו מְלַמְּדוֹ צוּרַת הָאוֹתִיּוֹת וְהֶכֵּר הַנְּקֻדּוֹת. וּבַשָּׁנָה הַחֲמִישִׁית תֹּאכְלוּ אֶת פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ, מִכָּאן וְאֵילָךְ סְפֵי לֵיהּ כְּתוֹרָא: 
+<b>בֶּן עֶשֶׂר לַמִּשְׁנָה.</b> שֶׁלּוֹמֵד מִקְרָא חָמֵשׁ שָׁנִים, וְחָמֵשׁ שָׁנִים מִשְׁנָה, וְחָמֵשׁ שָׁנִים גְּמָרָא. דְּאָמַר מַר (חולין כד.) כָּל תַּלְמִיד שֶׁלֹּא רָאָה סִימָן יָפֶה בְּמִשְׁנָתוֹ חָמֵשׁ שָׁנִים שׁוּב אֵינוֹ רוֹאֶה, דִּכְתִיב (במדבר ח) זֹאת אֲשֶׁר לַלְוִיִּם מִבֶּן חָמֵשׁ וְעֶשְׂרִים שָׁנָה וָמַעְלָה יָבֹא לִצְבֹא צָבָא, שֶׁבָּא וְלוֹמֵד הִלְכוֹת עֲבוֹדָה חָמֵשׁ שָׁנִים, וּבֶן שְׁלֹשִׁים עוֹבֵד: 
+<b>בֶּן שְׁלֹשׁ עֶשְׂרֵה לַמִּצְוֹת.</b> דִּכְתִיב (שם ה) אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ מִכָּל חַטֹּאת הָאָדָם, וְגַבֵּי שְׁכֶם כְּתִיב (בראשית לד) וַיִּקְחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה אִישׁ חַרְבּוֹ, וְלֵוִי בְּאוֹתוֹ פֶּרֶק בֶּן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה הָיָה, וְקָרֵי לֵיהּ אִישׁ: 
+<b>בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה.</b> תְּשַׁע עֶשְׂרֵה אָדָם כְּתוּבִים בְּפָרָשַׁת בְּרֵאשִׁית מִן וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם עַד וַיִּבֶן ה' אֱלֹהִים אֶת הַצֵּלָע, חַד לְגוּפֵיהּ, פָּשׁוּ לֵיהּ שְׁמֹנָה עָשָׂר לִדְרָשָׁא: 
+<b>בֶּן עֶשְׂרִים לִרְדֹּף.</b> אַחַר מְזוֹנוֹתָיו. לְאַחַר שֶׁלָּמַד מִקְרָא מִשְׁנָה וּגְמָרָא וְנָשָׂא אִשָּׁה וְהוֹלִיד בָּנִים, צָרִיךְ הוּא לַחֲזֹר וּלְבַקֵּשׁ אַחַר מְזוֹנוֹת. פֵּרוּשׁ אַחֵר, בֶּן עֶשְׂרִים לִרְדֹּף אוֹתוֹ מִן הַשָּׁמַיִם וּלְהַעֲנִישׁוֹ עַל מַעֲשָׂיו, שֶׁאֵין בֵּית דִּין שֶׁל מַעֲלָה מַעֲנִישִׁין פָּחוֹת מִבֶּן עֶשְׂרִים: 
+<b>בֶּן שְׁלֹשִׁים לַכֹּחַ.</b> שֶׁהַלְוִיִּם הָיוּ מְקִימִים אֶת הַמִּשְׁכָּן וּמְפָרְקִין וְטוֹעֲנִין אֶת הָעֲגָלוֹת וְנוֹשְׂאִין בַּכָּתֵף מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה:
+<b>בֶּן אַרְבָּעִים לַבִּינָה.</b> שֶׁלְּאַחַר אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אָמַר לָהֶם מֹשֶׁה (דברים כט) וְלֹא נָתַן ה' לָכֶם לֵב לָדַעַת וְעֵינַיִם לִרְאוֹת וְאָזְנַיִם לִשְׁמֹעַ עַד הַיּוֹם הַזֶּה:
+<b>בֶּן חֲמִשִּׁים לָעֵצָה.</b> שֶׁנֶּאֱמַר בַּלְּוִיִּם (במדבר ח) וּמִבֶּן חֲמִשִּׁים שָׁנָה יָשׁוּב מִצְּבָא הָעֲבוֹדָה וְלֹא יַעֲבֹד עוֹד וְשֵׁרֵת אֶת אֶחָיו וְגוֹ', וּמַהוּ הַשֵּׁרוּת, שֶׁיִּתֵּן לָהֶם עֵצָה: 
+<b>בֶּן שִׁשִּׁים לַזִּקְנָה.</b> דִּכְתִיב (איוב ה) תָּבֹא בְכֶלַח אֱלֵי קָבֶר. בכל"ח בַּגִּימַטְרִיָּא שִׁשִּׁים: 
+<b>בֶּן שִׁבְעִים לַשֵּׁיבָה.</b> דִּכְתִיב בְּדָוִד (דברי הימים א כט) וַיָּמָת בְּשֵׂיבָה טוֹבָה, וִימֵי חַיָּיו הָיוּ שִׁבְעִים שָׁנָה: 
+<b>בֶּן שְׁמֹנִים לִגְבוּרוֹת.</b> דִּכְתִיב (תהלים צ) וְאִם בִּגְבוּרוֹת שְׁמֹנִים שָׁנָה:
+<b>בֶּן תִּשְׁעִים לָשׁוּחַ.</b> הוֹלֵךְ שָׁחוּחַ וְכָפוּף. וְיֵשׁ אוֹמְרִים, לְשׁוֹן שׁוּחָה עֲמֻקָּה: 
+
+
+Mishnah 22
+
+<b>הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ.</b> בַּתּוֹרָה:
+<b>דְּכֹלָּא בָהּ.</b> שֶׁהַכֹּל תִּמְצָא בָּהּ:
+<b>וְסִיב וּבְלֵה בָהּ.</b> גַּם עַד זִקְנָה וְשֵׂיבָה לֹא תַּעַזְבֶנָּה:
+<b>וּמִנַּהּ לֹא תָּזוּעַ.</b> שֶׁלֹּא תֹּאמַר לָמַדְתִּי חָכְמַת יִשְׂרָאֵל אֵלֵךְ וְאֶלְמַד חָכְמַת יְוָנִית, שֶׁאֵין מֻתָּר לִלְמֹד חָכְמַת יְוָנִית אֶלָּא בְּמָקוֹם שֶׁאָסוּר לְהַרְהֵר בְּדִבְרֵי תּוֹרָה, כְּגוֹן בְּבֵית הַמֶּרְחָץ אוֹ בְּבֵית הַכִּסֵּא. שֶׁשָּׁאֲלוּ אֶת רַבִּי יְהוֹשֻׁעַ מַהוּ לְלַמֵּד אָדָם אֶת בְּנוֹ חָכְמַת יְוָנִית, אָמַר לָהֶם יְלַמְּדֶנּוּ בְּשָׁעָה שֶׁאֵינוֹ לֹא יוֹם וְלֹא לַיְלָה, דְּהָא כְּתִיב וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה: 
+
+
+Mishnah 23
+
+<b>לְפוּם צַעֲרָא אַגְרָא.</b> כְּפִי רֹב הַצַּעַר שֶׁאַתָּה סוֹבֵל בְּלִמּוּד הַתּוֹרָה וַעֲשִׂיַּת הַמִּצְוָה, יִהְיֶה שְׂכָרְךָ מְרֻבֶּה: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..a765ae329831a6e40406832951854d51c5221894
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Nezikin/Bartenura on Pirkei Avot/Hebrew/merged.txt	
@@ -0,0 +1,880 @@
+Bartenura on Pirkei Avot
+ברטנורא על משנה אבות
+merged
+https://www.sefaria.org/Bartenura_on_Pirkei_Avot
+This file contains merged sections from the following text versions:
+-ToratEmet
+-http://www.toratemetfreeware.com/online/f_01313.html
+
+ברטנורא על משנה אבות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי.</b> אוֹמֵר אֲנִי, לְפִי שֶׁמַּסֶּכֶת זוֹ אֵינָהּ מְיֻסֶּדֶת עַל פֵּרוּשׁ מִצְוָה מִמִּצְוֹת הַתּוֹרָה כִּשְׁאָר מַסֶּכְתּוֹת שֶׁבַּמִּשְׁנָה, אֶלָּא כֻּלָּהּ מוּסָרִים וּמִדּוֹת, וְחַכְמֵי אֻמּוֹת הָעוֹלָם גַּם כֵּן חִבְּרוּ סְפָרִים כְּמוֹ שֶׁבָּדוּ מִלִּבָּם בְּדַרְכֵי הַמּוּסָר כֵּיצַד יִתְנַהֵג הָאָדָם עִם חֲבֵרוֹ, לְפִיכָךְ הִתְחִיל הַתַּנָּא בְּמַסֶּכֶת זוֹ מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי, לוֹמַר לְךָ שֶׁהַמִּדּוֹת וְהַמּוּסָרִים שֶׁבְּזוֹ הַמַּסֶּכְתָּא לֹא בָּדוּ אוֹתָם חַכְמֵי הַמִּשְׁנָה מִלִּבָּם, אֶלָּא אַף אֵלּוּ נֶאֶמְרוּ בְּסִינַי: 
+<b>מִסִּינַי.</b> מִמִּי שֶׁנִּגְלָה בְּסִינַי:
+<b>לִזְקֵנִים.</b> שֶׁהֶאֱרִיכוּ יָמִים אַחֲרֵי יְהוֹשֻׁעַ. וְאוֹתָם הַזְּקֵנִים לִזְקֵנִים אֲחֵרִים עַד שֶׁהִגִּיעוּ לִתְחִלָּתָם שֶׁל נְבִיאִים שֶׁהֵן עֵלִי הַכֹּהֵן וּשְׁמוּאֵל הָרָמָתִי:
+<b>לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה.</b> מֵאָה וְעֶשְׂרִים זְקֵנִים הָיוּ. זְרֻבָּבֶל שְׂרָיָה רְעֵלָיָה מָרְדְּכַי בִּלְשָׁן, שֶׁהָיוּ בִּימֵי עֶזְרָא כְשֶׁעָלוּ מִן הַגּוֹלָה בְּבַיִת שֵׁנִי. וּמִכְּלָלָם, חַגַּי זְכַרְיָה וּמַלְאָכִי וּנְחֶמְיָה בֶּן חֲכַלְיָה וְחַבְרֵיהֶם. וְנִקְרְאוּ כְּנֶסֶת הַגְּדוֹלָה לְפִי שֶׁהֶחֱזִירוּ הָעֲטָרָה לְיָשְׁנָהּ (יומא סט:) שֶׁמֹּשֶׁה אָמַר (דברים י) הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא, בָּאוּ יִרְמְיָה וְדָנִיֵּאל וְלֹא אָמְרוּ גִּבּוֹר וְנוֹרָא, וְהֵם הֶחֱזִירוּם כְּבַתְּחִלָּה, לְפִי שֶׁאָמְרוּ הֵן הֵן גְּבוּרוֹתָיו הֵן הֵן נוֹרְאוֹתָיו, שֶׁאִלְמָלֵא כֵן הֵיאַךְ אֻמָּה כָּזוֹ יְכוֹלָה לְהִתְקַיֵּם בִּפְנֵי כַּמָּה אֻמּוֹת: 
+<b>הֵם אָמְרוּ שְׁלֹשָׁה דְבָרִים.</b> הַרְבֵּה דְּבָרִים אָמְרוּ, אֶלָּא שְׁלֹשָׁה דְּבָרִים הַלָּלוּ אָמְרוּ [הֵן] שֶׁיֵּשׁ בָּהֶם קִיּוּם הַתּוֹרָה: 
+<b>הֱווּ מְתוּנִים בַּדִּין.</b> שֶׁאִם בָּא דִּין לְפָנֶיךָ פַּעַם וּשְׁתַּיִם וְשָׁלֹשׁ, לֹא תֹאמַר דִּין זֶה כְּבָר בָּא לְפָנַי וְשָׁנִיתִי וְשִׁלַּשְׁתִּי בּוֹ, אֶלָּא הֱווּ מְתוּנִים, כְּלוֹמַר מַמְתִּינִים קֹדֶם שֶׁתִּפְסְקוּ הַדִּין: 
+<b>וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה.</b> לַאֲפוֹקֵי מֵרַבָּן גַּמְלִיאֵל דְּאָמַר (ברכות כח.) כָּל תַּלְמִיד שֶׁאֵין תּוֹכוֹ כְּבָרוֹ אַל יִכָּנֵס לְבֵית הַמִּדְרָשׁ, קָא מַשְׁמַע לָן שֶׁמְּלַמְּדִין תּוֹרָה לְכָל אָדָם וְאֵין צָרִיךְ לִבְדֹּק אַחֲרָיו, וּבִלְבַד שֶׁלֹּא יִהְיֶה יָדוּעַ מֵעִנְיָנוֹ שֶׁמַּעֲשָׂיו מְקֻלְקָלִים וְסָאנֵי שׁוּמְעָנֵיהּ. אִי נַמִּי אַשְׁמוֹעִינַן (יבמות סב:) שֶׁאִם הֶעֱמִיד תַּלְמִידִים בְּבַחֲרוּתוֹ יַעֲמִיד תַּלְמִידִים בְּזִקְנוּתוֹ, דִּכְתִיב (קהלת יא) בַּבֹּקֶר זְרַע זַרְעֶךָ וְלָעֶרֶב אַל תַּנַּח יָדֶךָ: 
+<b>וַעֲשׂוּ סְיָג לַתּוֹרָה.</b> גָּדֵר שֶׁלֹּא יָבֹא לִגַּע בְּאִסּוּר תּוֹרָה, כְּגוֹן שְׁנִיּוֹת לָעֲרָיוֹת, וּשְׁבוּת לְשַׁבָּת. דִּכְתִיב (ויקרא יח) וּשְׁמַרְתֶּם אֶת מִשְׁמַרְתִּי, עֲשׂוּ מִשְׁמֶרֶת לְמִשְׁמַרְתִּי: 
+
+Mishnah 2
+
+<b>מִשְּׁיָרֵי.</b> מִשִּׁיּוּרֵי. שֶׁלְּאַחַר שֶׁמֵּתוּ כֻּלָּן נִשְׁתַּיְּרָה הַקַּבָּלָה בְּיָדוֹ. וְהוּא הָיָה כֹּהֵן גָּדוֹל אַחַר עֶזְרָא:
+<b>הוּא הָיָה אוֹמֵר.</b> כְּלוֹמַר כָּךְ הָיָה מְרַגְּלָא בְּפוּמֵיהּ תָּמִיד. וְכֵן כָּל רַבִּי פְּלוֹנִי אוֹמֵר, הוּא הָיָה אוֹמֵר, שֶׁבְּמַסֶּכְתָּא זוֹ, פֵּרוּשָׁן הָיָה רָגִיל לוֹמַר כֵּן תָּמִיד: 
+<b>הָעוֹלָם עוֹמֵד.</b> לֹא נִבְרָא הָעוֹלָם אֶלָּא בִּשְׁבִיל שְׁלֹשָׁה דְּבָרִים הַלָּלוּ:
+<b>עַל הַתּוֹרָה.</b> שֶׁאִלְמָלֵי לֹא קִבְּלוּ יִשְׂרָאֵל אֶת הַתּוֹרָה לֹא נִבְרְאוּ שָׁמַיִם וָאָרֶץ, דִּכְתִיב (ירמיה לג) אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי (שבת פח.): 
+<b>וְעַל הָעֲבוֹדָה.</b> עֲבוֹדַת הַקָּרְבָּנוֹת. שֶׁכָּךְ שָׁנִינוּ בְּמַסֶּכֶת תַּעֲנִית (כז:), שֶׁאִלְמָלֵא מַעֲמָדוֹת לֹא נִתְקַיְּמוּ שָׁמַיִם וָאָרֶץ. וּמָצִינוּ שֶׁבִּשְׁבִיל הַקָּרְבָּנוֹת שֶׁהִקְרִיב נֹחַ נִשְׁבַּע [הַקָּדוֹשׁ בָּרוּךְ הוּא] שֶׁלֹּא יָבִיא מַבּוּל לָעוֹלָם. הֲרֵי שֶׁהָעוֹלָם עוֹמֵד עַל הַקָּרְבָּנוֹת: 
+<b>וְעַל גְּמִילוּת חֲסָדִים.</b> דִּכְתִיב (תהלים פט) עוֹלָם חֶסֶד יִבָּנֶה. וּגְמִילוּת חֲסָדִים, הוּא לְשַׂמֵּחַ חֲתָנִים, וּלְנַחֵם אֲבֵלִים, וּלְבַקֵּר חוֹלִים, וְלִקְבֹּר מֵתִים, וְכַיּוֹצֵא בָזֶה:
+
+Mishnah 3
+
+<b>פְּרָס.</b> לְשׁוֹן עֶרֶךְ. בְּעֶרְכֶּךָ, מְתַרְגְּמִינַן פּוּרְסָנֵיהּ. וְהוּא מַה שֶּׁאָדָם נוֹתֵן לְמִי שֶׁעָבַד אוֹתוֹ וְהוּא אֵינוֹ חַיָּב בַּדִּין לִתֵּן לוֹ כְּלוּם, כְּמוֹ מַה שֶּׁיִּתֵּן אָדָם לִבְנוֹ קָטָן אוֹ לְאִשְׁתּוֹ אוֹ לְעַבְדּוֹ מִפְּנֵי קוֹרַת רוּחַ שֶׁעָשׂוּ לוֹ. וַאֲפִלּוּ לְתִקְוַת פְּרָס כָּזֶה לֹא יַעֲבֹד אָדָם אֶת בּוֹרְאוֹ, אֶלָּא מֵאַהֲבָה בִּלְבַד: 
+<b>וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם.</b> אַף עַל פִּי שֶׁאַתָּה עוֹבֵד מֵאַהֲבָה עֲבֹד גַּם כֵּן מִיִּרְאָה. שֶׁהָעוֹבֵד מֵאַהֲבָה זָרִיז בְּמִצְוֹת עֲשֵׂה, וְהָעוֹבֵד מִיִּרְאָה נִזְהָר מִמִּצְוֹת לֹא תַעֲשֶׂה, וְנִמְצֵאת דַּעֲבוֹדָתוֹ שְׁלֵמָה. וְכֵן אָמְרוּ חֲזַ"ל, עֲבֹד מֵאַהֲבָה עֲבֹד מִיִּרְאָה. עֲבֹד מֵאַהֲבָה, שֶׁאִם בָּאתָ לִשְׂנֹא דַּע שֶׁאַתָּה אוֹהֵב וְאֵין אוֹהֵב שׂוֹנֵא. עֲבֹד מִיִּרְאָה, שֶׁאִם בָּאתָ לִבְעֹט דַּע שֶׁאַתָּה יָרֵא וְאֵין יָרֵא בּוֹעֵט: 
+
+Mishnah 4
+
+<b>יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם.</b> כָּל הַתַּנָּאִים הַנִּזְכָּרִים בְּפֶרֶק זֶה זוּג זוּג פְּלוֹנִי וּפְלוֹנִי קִבְּלוּ מִפְּלוֹנִי וּפְלוֹנִי, הָרִאשׁוֹן מֵהֶם נָשִׂיא וְהַשֵּׁנִי אַב בֵּית דִּין: 
+<b>יְהִי בֵיתְךָ בֵית וַעַד לַחֲכָמִים.</b> כְּשֶׁיִּרְצוּ הַחֲכָמִים לְהִתְקַבֵּץ וּלְהִוָּעֵד, יִהְיֶה בֵּיתְךָ מוּכָן לְדָבָר זֶה, שֶׁיִּהְיוּ רְגִילִים לוֹמַר נִתְקַבֵּץ בַּבַּיִת שֶׁל פְּלוֹנִי. שֶׁאִי אֶפְשָׁר שֶׁלֹּא תִּלְמֹד מֵהֶם אֵיזֶה דְּבַר חָכְמָה. מָשְׁלוּ מָשָׁל לְמַה הַדָּבָר דּוֹמֶה, לְנִכְנָס לַחֲנוּתוֹ שֶׁל בַּשָּׂם, אַף עַל פִּי שֶׁלֹּא לָקַח כְּלוּם, מִכָּל מָקוֹם רֵיחַ טוֹב קָלַט וְהוֹצִיא עִמּוֹ: 
+<b>וֶהֱוֵי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם.</b> כְּלוֹמַר שֶׁתֵּלֵךְ אַחֲרֵיהֶם. שֶׁהַמְהַלֵּךְ מַעֲלֶה אָבָק בְּרַגְלָיו, וְהַהוֹלֵךְ אַחֲרָיו מִתְמַלֵּא מֵאָבָק שֶׁהוּא מַעֲלֶה בְּרַגְלָיו. פֵּרוּשׁ אַחֵר, שֶׁתֵּשֵׁב לְרַגְלֵיהֶם עַל הָאָרֶץ. שֶׁכָּךְ הָיוּ נוֹהֲגִים, שֶׁהָרַב יוֹשֵׁב עַל הַסַּפְסָל וְהַתַּלְמִידִים יוֹשְׁבִים לְרַגְלָיו עַל גַּבֵּי קַרְקַע: 
+<b>וֶהֱוֵי שׁוֹתֶה בְצָמָא אֶת דִּבְרֵיהֶם.</b> כְּאָדָם צָמֵא שֶׁשּׁוֹתֶה לְתֵאָבוֹן, וְלֹא כְּאָדָם שָׂבֵעַ שֶׁקָּץ בִּמְזוֹנוֹ שֶׁמּוֹאֵס אֲפִלּוּ בִּדְבָרִים הָעֲרֵבִים וְטוֹבִים: 
+
+
+Mishnah 5
+
+<b>יְהִי בֵיתְךָ פָתוּחַ לִרְוָחָה.</b> כְּבֵיתוֹ שֶׁל אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם שֶׁהָיָה פָּתוּחַ לְאַרְבַּע רוּחוֹת הָעוֹלָם, כְּדֵי שֶׁלֹּא יִצְטָרְכוּ הָאוֹרְחִים לְהַקִּיף לִמְצֹא הַפֶּתַח: 
+<b>וְיִהְיוּ עֲנִיִּים בְּנֵי בֵיתְךָ.</b> וְלֹא יִקְנֶה עֲבָדִים לְשַׁמְּשׁוֹ. מוּטָב שֶׁיֵּהָנוּ יִשְׂרָאֵל מִנְּכָסָיו וְלֹא זֶרַע כְּנַעַן הָאָרוּר:
+<b>בְּאִשְׁתּוֹ אָמְרוּ.</b> מִדְּקָאָמַר עִם הָאִשָּׁה וְלֹא אָמַר עִם אִשָּׁה, לָמַדְנוּ שֶׁבְּאִשְׁתּוֹ אָמְרוּ. אִית דִּמְפָרְשֵׁי, בְּאִשְׁתּוֹ נִדָּה בִּלְבַד, שֶׁלֹּא יָבֹא לִידֵי הֶרְגֵּל עֲבֵרָה. וּמִדִּבְרֵי הַמִּשְׁנָה נִרְאֶה, דַּאֲפִלּוּ בְּאִשְׁתּוֹ טְהוֹרָה. וְכֵן אָמְרוּ חֲזַ"ל (חגיגה ה') מַגִּיד לְאָדָם מַה שֵּׂחוֹ, אֲפִלּוּ שִׂיחָה קַלָּה שֶׁבֵּין אִישׁ לְאִשְׁתּוֹ מַגִּידִין לוֹ בִּשְׁעַת הַדִּין. אֶלָּא אִם כֵּן צָרִיךְ לְפַיְּסָהּ לִדְבַר מִצְוָה, כְּגוֹן רַב דְּשָׂח וְשָׂחַק וְעָשָׂה צְרָכָיו: 
+<b>מִכָּאן אָמְרוּ חֲכָמִים.</b> רַבֵּנוּ הַקָּדוֹשׁ שֶׁסִּדֵּר הַמִּשְׁנָיוֹת כְּתָבָהּ, מִדִּבְרֵי חָכָם זֶה שֶׁאָמַר וְאַל תַּרְבֶּה שִׂיחָה עִם הָאִשָּׁה לָמְדוּ חֲכָמִים לוֹמַר, כָּל זְמַן שֶׁאָדָם מַרְבֶּה שִׂיחָה עִם הָאִשָּׁה גּוֹרֵם רָעָה לְעַצְמוֹ. מָצָאתִי כָּתוּב, כְּשֶׁאָדָם מְסַפֵּר לְאִשְׁתּוֹ קוֹרוֹתָיו כָּךְ וְכָךְ אֵרַע לִי עִם פְּלוֹנִי, הִיא מְלַמֶּדְתּוֹ לְחַרְחֵר רִיב, כְּגוֹן קֹרַח שֶׁסִּפֵּר לְאִשְׁתּוֹ מַה שֶּׁעָשָׂה מֹשֶׁה שֶׁהֵנִיף אֶת הַלְּוִיִּים תְּנוּפָה, וֶהֱבִיאַתּוּ בִּדְבָרֶיהָ לִידֵי מַחֲלֹקֶת. אִי נַמִּי, מִתּוֹךְ שֶׁהוּא מְסַפֵּר לָהּ שֶׁחֲבֵרָיו גִּנּוּהוּ וּבִיְּשׁוּהוּ אַף הִיא מְבַזָּה אוֹתוֹ בְּלִבָּהּ, וְזֶה גּוֹרֵם רָעָה לְעַצְמוֹ: 
+<b>וּבוֹטֵל מִדִּבְרֵי תוֹרָה.</b> שֶׁנִּמְשַׁךְ אַחַר דְּבָרִים בְּטֵלִים וְאֵינוֹ עוֹסֵק בַּתּוֹרָה: 
+
+
+Mishnah 6
+
+<b>עֲשֵׂה לְךָ רַב.</b> רַמְבַּ"ם פֵּרֵשׁ, אַף עַל פִּי שֶׁאֵינוֹ רָאוּי לִהְיוֹת לְךָ רַב, עֲשֵׂה אוֹתוֹ רַב עָלֶיךָ וְלֹא תִּלְמֹד בֵּינְךָ לְבֵין עַצְמְךָ. וַאֲנִי שָׁמַעְתִּי, עֲשֵׂה לְךָ רַב, שֶׁיְּקַבֵּל לוֹ רַב אֶחָד שֶׁיִּלְמֹד מִמֶּנּוּ תָּמִיד, וְלֹא יִלְמֹד הַיּוֹם מֵאֶחָד וּלְמָחָר מִן הָאַחֵר. וְאַף עַל גַּב דִּבְמַסֶּכֶת עֲבוֹדָה זָרָה (דף י"ט) אָמְרוּ הַלּוֹמֵד תּוֹרָה מֵרַב אֶחָד אֵינוֹ רוֹאֶה סִימַן בְּרָכָה, כְּבָר פֵּרְשׁוּ וְאָמְרוּ הָנֵי מִלֵּי בִּסְבָרָא, שֶׁטּוֹב לוֹ לִשְׁמֹעַ סְבָרַת הָרַבִּים, אֲבָל לְעִנְיַן גְּמָרָא, מֵחַד רַב מְעַלֵּי, כִּי הֵיכִי דְּלֹא לִפְגֹּם לִשָׁנֵיהּ: 
+<b>וּקְנֵה לְךָ חָבֵר.</b> וַאֲפִלּוּ אַתָּה צָרִיךְ לִקְנוֹתוֹ בְּדָמִים יְקָרִים וּלְפַזֵּר עָלָיו מָמוֹן כְּדֵי שֶׁתִּקְנֶה אַהֲבָתוֹ. אֲבָל בְּרַב לֹא שַׁיָּךְ לוֹמַר קְנֵה לְךָ רַב, שֶׁהָרַב צָרִיךְ לְלַמֵּד בְּחִנָּם: 
+<b>וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת.</b> כְּשֶׁהַדָּבָר בְּכַף מֹאזְנַיִם וְאֵין לוֹ הֶכְרֵעַ לְכָאן וּלְכָאן, כְּגוֹן אָדָם שֶׁאֵין אָנוּ יוֹדְעִים מִמַּעֲשָׂיו אִם צַדִּיק אִם רָשָׁע וְעָשָׂה מַעֲשֶׂה שֶׁאֶפְשָׁר לְדוּנוֹ לִזְכוּת וְאֶפְשָׁר לְדוּנוֹ לְחוֹבָה, מִדַּת חֲסִידוּת הִיא לְדוּנוֹ לְכַף זְכוּת. אֲבָל אָדָם שֶׁהֻחְזַק בְּרָשָׁע, מֻתָּר לְדוּנוֹ לְחוֹבָה, שֶׁלֹּא אָמְרוּ אֶלָּא הַחוֹשֵׁד בִּכְשֵׁרִים לוֹקֶה בְּגוּפוֹ (שבת צז.), מִכְּלָל שֶׁהַחוֹשֵׁד בִּרְשָׁעִים אֵינוֹ לוֹקֶה: 
+
+
+Mishnah 7
+
+<b>הַרְחֵק מִשָּׁכֵן רָע.</b> שֶׁלֹּא תִּלְמֹד מִמַּעֲשָׂיו. וְעוֹד, שֶׁלֹּא תִּלְקֶה עִמּוֹ בְּמַפַּלְתּוֹ, דְּאוֹי לָרָשָׁע וְאוֹי לִשְׁכֵנוֹ: 
+<b>וְאַל תִּתְחַבֵּר לָרָשָׁע.</b> שֶׁכָּךְ אָמְרוּ חֲכָמִים, כָּל הַמִּתְדַּבֵּק לָרְשָׁעִים אַף עַל פִּי שֶׁאֵינוֹ עוֹשֶׂה כְּמַעֲשֵׂיהֶם נוֹטֵל שָׂכָר כַּיּוֹצֵא בָּהֶם. לְמַה הַדָּבָר דּוֹמֶה, לְנִכְנָס לְבֵיתוֹ שֶׁל בּוּרְסִי, אַף עַל פִּי שֶׁלֹּא לָקַח מִמֶּנּוּ כְּלוּם, מִכָּל מָקוֹם רֵיחַ רַע קָלַט וְהוֹצִיא עִמּוֹ: 
+<b>וְאַל תִּתְיָאֵשׁ מִן הַפֻּרְעָנוּת.</b> שֶׁלֹּא תֹּאמַר רָשָׁע זֶה מַעֲשָׂיו מַצְלִיחִין אֵלֵךְ וְאֶדָּבֵק עִמּוֹ הוֹאִיל וְהַשָּׁעָה מְשַׂחֶקֶת לוֹ, לְכָךְ אָמַר וְאַל תִּתְיָאֵשׁ מִן הַפֻּרְעָנוּת, כְּלוֹמַר דַּע שֶׁמְּהֵרָה תָּבֹא עָלָיו פֻּרְעָנוּת כִּי פִּתְאֹם יָבֹא אֵידוֹ: 
+
+
+Mishnah 8
+
+<b>אַל תַּעַשׂ עַצְמְךָ כְעוֹרְכֵי הַדַּיָּנִין.</b> כְּאוֹתָן אֲנָשִׁים שֶׁעוֹרְכִים וּמְסַדְּרִים טַעֲנוֹת בַּעֲלֵי הַדִּין לִפְנֵי הַדַּיָּנִים. שֶׁאָסוּר לָאָדָם לְגַלּוֹת דִּינוֹ לְאֶחָד מִבַּעֲלֵי הַדִּין וְלוֹמַר לוֹ עֲשֵׂה כָּךְ בִּשְׁבִיל שֶׁתִּזְכֶּה בְּדִינְךָ, וְאַף עַל פִּי שֶׁיּוֹדֵעַ שֶׁהַדִּין עִמּוֹ. פֵּרוּשׁ אַחֵר, כְּעוֹרְכֵי הַדַּיָּנִין, כִּגְדוֹלֵי הַדַּיָּנִין. וּבְתַלְמִיד הַיּוֹשֵׁב לִפְנֵי רַבּוֹ מְדַבֵּר, שֶׁלֹּא יַעֲשֶׂה עַצְמוֹ כִּגְדוֹלֵי הַדַּיָּנִים לְדַבֵּר לִפְנֵי רַבּוֹ כְּפוֹסֵק אֶת הַדִּין. עוֹרְכֵי, לְשׁוֹן עַרְכָּאוֹת שֶׁל נָכְרִים (גיטין ט:), עַרְכָּאוֹת שֶׁל בֵּית דָּוִד. וּמִפִּי אֲחֵרִים שָׁמַעְתִּי, אַל תַּעַשׂ עַצְמְךָ כִּגְדוֹלֵי הַדַּיָּנִים לָכוֹף בַּעֲלֵי דִּינִים שֶׁיָּבֹאוּ לַדִּין לְפָנֶיךָ: 
+<b>יִהְיוּ בְעֵינֶיךָ כִרְשָׁעִים.</b> שֶׁלֹּא יַטֶּה לִבְּךָ לְאֶחָד מֵהֶם לוֹמַר אִישׁ פְּלוֹנִי חָשׁוּב הוּא וְלֹא יִטְעֹן טַעֲנַת שֶׁקֶר. שֶׁאִם אַתָּה אוֹמֵר כֵּן, אֵין אַתָּה רוֹאֶה לוֹ חוֹבָה: 
+<b>כְּשֶׁקִּבְּלוּ עֲלֵיהֶם אֶת הַדִּין.</b> שֶׁלֹּא תַּחְשֹׁד הַחַיָּב לוֹמַר גַּזְלָן הָיָה זֶה, אֶלָּא תֹּאמַר שֶׁמָּא טוֹעֶה הָיָה וְלֹא נִתְכַּוֵּן לִגְזֹל. אִי נַמִּי, נִתְחַיֵּב אֶחָד מֵהֶם שְׁבוּעָה וְנִשְׁבַּע, לֹא תֹּאמַר לַשֶּׁקֶר נִשְׁבַּע:
+
+Mishnah 9
+
+<b>וֶהֱוֵי זָהִיר בִּדְבָרֶיךָ.</b> שֶׁלֹּא יֹאמַר הַדַּיָּן שֶׁמָּא כָּךְ וְכָךְ הָיָה מַעֲשֶׂה, אוֹ אִם הָיָה הַדָּבָר כָּךְ הָיָה פְּלוֹנִי זַכַּאי, וּמִתּוֹךְ דְּבָרִים הַלָּלוּ לוֹמֵד בַּעַל הַדִּין אוֹ הָעֵדִים לוֹמַר דָּבָר שֶׁלֹּא הָיָה: 
+
+
+Mishnah 10
+
+<b>שְׁמַעְיָה וְאַבְטַלְיוֹן.</b> גֵּרֵי צֶדֶק הָיוּ, וּמִבְּנֵי בָּנָיו שֶׁל סַנְחֵרִיב הֵם. וְשָׁמַעְתִּי שֶׁמִּפְּנֵי שֶׁהָיָה אַבְטַלְיוֹן אַב בֵּית דִּין נִקְרָא בְּשֵׁם זֶה, שֶׁפֵּרוּשׁוֹ אַב לַקְּטַנִּים. כִּי טַלְיָא בִּלְשׁוֹן אֲרַמִּי, קָטָן, כְּמוֹ (מגילה ה:) אָמַר רַב יוֹחָנָן כַּד הֲוֵינָא טַלְיָא, כְּשֶׁהָיִיתִי קָטָן. לֵיתוּ טַלְיָא וְטַלְיָתָא (יבמות קיד.) יָבִיאוּ קָטָן וּקְטַנָּה. אַף כָּאן אַבְטַלְיוֹן אֲבִיהֶן שֶׁל יְתוֹמִים קְטַנִּים: 
+<b>אֱהֹב אֶת הַמְּלָאכָה.</b> אֲפִלּוּ יֵשׁ לוֹ בְּמַה לְּהִתְפַּרְנֵס, חַיָּב לַעֲסֹק בִּמְלָאכָה. שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי שִׁעֲמוּם (כתובות נט:): 
+<b>וּשְׂנָא אֶת הָרַבָּנוּת.</b> וְלֹא תֹּאמַר אָדָם גָּדוֹל אֲנִי וּגְנַאי לִי לַעֲסֹק בִּמְלָאכָה, דְּאָמַר לֵיהּ רַב לְרַב כַּהֲנָא (פסחים קיג.), פְּשֹׁט נְבֵלְתָא בַּשּׁוּק וְטֹל אַגְרָא, וְלֹא תֵימָא כַּהֲנָא אֲנָא גַּבְרָא רַבָּא אֲנָא וְסַנְיָא בִּי מִלְּתָא. פֵּרוּשׁ אַחֵר, וּשְׂנָא אֶת הָרַבָּנוּת, הִתְרַחֵק מִלִּנְהֹג שְׂרָרָה עַל צִבּוּר, שֶׁהָרַבָּנוּת מְקַבֶּרֶת אֶת בְּעָלֶיהָ: 
+<b>וְאַל תִּתְוַדַּע לָרָשׁוּת.</b> כְּדֵי לִטֹּל רַבָּנוּת עַל יָדֶיהָ. אִי נַמִּי, אַל תִּתְוַדַּע לָרָשׁוּת, שֶׁלֹּא יַעֲבִירוּךָ עַל דַּעַת קוֹנְךָ, כְּמוֹ שֶׁאֵרַע לְדוֹאֵג הָאֲדוֹמִי. לָרָשׁוּת, הַשְּׂרָרָה קְרוּיָה רָשׁוּת, מִפְּנֵי שֶׁהָרְשׁוּת בְּיָדָהּ לַעֲשׂוֹת כִּרְצוֹנָהּ: 
+
+
+Mishnah 11
+
+<b>הִזָּהֲרוּ בְדִבְרֵיכֶם.</b> שֶׁלֹּא תַּנִּיחוּ מָקוֹם לַמִּינִים לִטְעוֹת בְּדִבְרֵיכֶם:
+<b>שֶׁמָּא תָחוּבוּ חוֹבַת גָּלוּת.</b> כְּלוֹמַר, אַף עַל פִּי שֶׁבַּמָּקוֹם שֶׁאַתֶּם בּוֹ אֵין שָׁם מִינִים, יֵשׁ לָחוּשׁ שֶׁמָּא יִגְרֹם הַחֵטְא וְתִתְחַיְּבוּ גָּלוּת, וְתִגְלוּ לְמָקוֹם שֶׁיֵּשׁ שָׁם אֲנָשִׁים שֶׁמַּרְאִים פָּנִים בַּתּוֹרָה שֶׁלֹּא כַּהֲלָכָה, וְהֵם כִּנּוּי לַמַּיִם הָרָעִים, וְיָבִינוּ מִתּוֹךְ דִּבְרֵיכֶם דְּבָרִים שֶׁאֵינָם הֲגוּנִים, וְיִשְׁתּוּ הַתַּלְמִידִים הַבָּאִים אַחֲרֵיכֶם מֵאוֹתָם דְּבָרִים דִּבְרֵי מִינוּת וְיָמוּתוּ בַּעֲוֹנָם: 
+<b>וְנִמְצָא שֵׁם שָׁמַיִם מִתְחַלֵּל.</b> שֶׁיִּשָּׁאֲרוּ אוֹתָן דֵּעוֹת בְּטֵלוֹת בָּעוֹלָם. כְּמוֹ שֶׁקָּרָה לְאַנְטִיגְנוֹס אִישׁ סוֹכוֹ עִם צָדוֹק וּבַיְתּוֹס תַּלְמִידָיו, שֶׁאָמַר לָהֶם אַל תִּהְיוּ כַּעֲבָדִים הַמְשַׁמְּשִׁים אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, וְאָמְרוּ הֵם, אֶפְשָׁר פּוֹעֵל עוֹשֶׂה מְלָאכָה כָּל הַיּוֹם וְטוֹרֵחַ וְלָעֶרֶב אֵינוֹ מְקַבֵּל פְּרָס. וְיָצְאוּ לְמִינוּת הֵם וְתַלְמִידֵיהֶם, וְנִקְרָאִים צְדוֹקִים וּבַיְתּוֹסִים עַד הַיּוֹם: 
+
+
+Mishnah 12
+
+<b>הֱוֵי מִתַּלְמִידָיו שֶׁל אַהֲרֹן אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם.</b> פֵּרְשׁוּ בְּאָבוֹת דְּרַבִּי נָתָן, כֵּיצַד הָיָה אַהֲרֹן אוֹהֵב שָׁלוֹם, כְּשֶׁהָיָה רוֹאֶה שְׁנֵי בְּנֵי אָדָם מִתְקוֹטְטִים הָיָה הוֹלֵךְ לְכָל אֶחָד מֵהֶם שֶׁלֹּא מִדַּעַת חֲבֵרוֹ, וְאוֹמֵר לוֹ רְאֵה חֲבֵרְךָ אֵיךְ הוּא מִתְחָרֵט וּמַכֶּה אֶת עַצְמוֹ עַל שֶׁחָטָא לְךָ, וְהוּא אָמַר לִי שֶׁאָבֹא אֵלֶיךָ שֶׁתִּמְחַל לוֹ, וּמִתּוֹךְ כָּךְ כְּשֶׁהָיוּ פּוֹגְעִים זֶה בָּזֶה הָיוּ מְנַשְּׁקִים זֶה אֶת זֶה. וְכֵיצַד הָיָה מְקָרֵב אֶת הַבְּרִיּוֹת לַתּוֹרָה, כְּשֶׁהָיָה יוֹדֵעַ בְּאָדָם שֶׁעָבַר עֲבֵרָה הָיָה מִתְחַבֵּר עִמּוֹ וּמַרְאֶה לוֹ פָּנִים צְהֻבּוֹת, וְהָיָה אוֹתוֹ אָדָם מִתְבַּיֵּשׁ וְאוֹמֵר אִלּוּ הָיָה יוֹדֵעַ צַדִּיק זֶה מַעֲשַׂי הָרָעִים כַּמָּה הָיָה מִתְרַחֵק מִמֶּנִּי, וּמִתּוֹךְ כָּךְ הָיָה חוֹזֵר לַמּוּטָב. הוּא שֶׁהַנָּבִיא מֵעִיד עָלָיו (מלאכי ב׳:ו׳) בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי וְרַבִּים הֵשִׁיב מֵעָוֹן: 
+
+
+Mishnah 13
+
+<b>נָגֵד שְׁמָא אָבֵד שְׁמֵהּ.</b> מִי שֶׁנִּמְשַׁךְ שְׁמוֹ לְמֵרָחוֹק מִתּוֹךְ שְׂרָרָה וְרַבָּנוּת, מְהֵרָה יֵאָבֵד שְׁמוֹ, שֶׁהָרַבָּנוּת מְקַבֶּרֶת אֶת בְּעָלֶיהָ. נָגֵד לְשׁוֹן מְשִׁיכָה. תִּרְגּוּם מִשְׁכוּ, נְגִידוּ: 
+<b>וּדְלֹא מוֹסִיף.</b> מִי שֶׁאֵינוֹ מוֹסִיף עַל לִמּוּדוֹ:
+<b>יָסֵף.</b> יָסוּף מִפִּיו מַה שֶּׁכְּבָר לָמַד וְיִשְׁכַּח תַּלְמוּדוֹ. וְיֵשׁ שֶׁגּוֹרְסִין יֵאָסֵף, כְּלוֹמַר יֵאָסֵף אֶל עַמָּיו וְיָמוּת בְּלֹא עִתּוֹ: 
+<b>וּדְלֹא יָלֵיף.</b> קָשֶׁה מִדְּלֹא מוֹסִיף, הִלְכָּךְ קְטָלָא חַיָּב, כְּלוֹמַר רָאוּי הוּא שֶׁיַּהַרְגוּהוּ, כְּמוֹ שֶׁאָמְרוּ (פסחים מט) עַם הָאָרֶץ מֻתָּר לְקָרְעוֹ כְּדָג, וּמִגַּבּוֹ: 
+<b>וּדְאִשְׁתַּמֵּשׁ בְּתָגָא.</b> הַמִּשְׁתַּמֵּשׁ בְּכִתְרָהּ שֶׁל תּוֹרָה כְּאָדָם הַמִּשְׁתַּמֵּשׁ בְּכֵלָיו, חָלַף וְעָבַר מִן הָעוֹלָם. תָּגָא בִּלְשׁוֹן יִשְׁמָעֵאל כֶּתֶר. וְיֵשׁ מְפָרְשִׁים, תג"א רָאשֵׁי תֵּבוֹת תַּ'לְמִיד גַּ'בְרָא אַ'חֲרִינָא. שֶׁאָסוּר לָאָדָם לְהִשְׁתַּמֵּשׁ בְּתַלְמִידִים שֶׁאֵינָן תַּלְמִידָיו. וַאֲנִי שָׁמַעְתִּי, וּדְיִשְׁתַּמֵּשׁ בְּתָגָא, הַמִּשְׁתַּמֵּשׁ בַּשֵּׁם הַמְפֹרָשׁ, חָלַף וְאָבַד, שֶׁאֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא: 
+
+
+Mishnah 14
+
+<b>אִם אֵין אֲנִי לִי.</b> אִם אֵין אֲנִי זוֹכֶה לְעַצְמִי, מִי יִזְכֶּה בִּשְׁבִילִי: 
+<b>וּכְשֶׁאֲנִי לְעַצְמִי.</b> וַאֲפִלּוּ זָכִיתִי לְעַצְמִי, מַה הוּא הַזְּכוּת הַזֶּה וּבַמֶּה נֶחְשַׁב הוּא כְּנֶגֶד מַה שֶּׁאֲנִי חַיָּב לַעֲשׂוֹת: 
+<b>וְאִם לֹא עַכְשָׁיו.</b> בָּעוֹלָם הַזֶּה:
+<b>אֵימָתָי.</b> כִּי אַחַר הַמָּוֶת אִי אֶפְשָׁר לִזְכּוֹת עוֹד. פֵּרוּשׁ אַחֵר, אִם לֹא עַכְשָׁיו בִּימֵי הַבַּחֲרוּת, אֵימָתַי, שֶׁמָּא בִּימֵי הַזִּקְנָה לֹא יַעֲלֶה לְיָדִי: 
+
+
+Mishnah 15
+
+<b>עֲשֵׂה תּוֹרָתְךָ קֶבַע.</b> שֶׁיִּהְיֶה עִקַּר עִסְקְךָ בַּיּוֹם וּבַלַּיְלָה בַּתּוֹרָה, וּכְשֶׁתִּהְיֶה יָגֵעַ מִן הַלִּמּוּד תַּעֲשֶׂה מְלָאכָה. וְלֹא שֶׁיִּהְיֶה עִקַּר עִסְקְךָ בַּמְּלָאכָה וּכְשֶׁתִּפְנֶה מִן הַמְּלָאכָה תַּעֲסֹק בַּתּוֹרָה. וּמָצָאתִי כָּתוּב, עֲשֵׂה תּוֹרָתְךָ קֶבַע, שֶׁלֹּא תַּחְמִיר לְעַצְמְךָ וְתָקֵל לָאֲחֵרִים, אוֹ תַּחְמִיר לַאֲחֵרִים וְתָקֵל לְעַצְמְךָ, אֶלָּא תְּהֵא תּוֹרָתְךָ קֶבַע לְךָ כְּמוֹ לַאֲחֵרִים, וְכֵן הוּא אוֹמֵר בְּעֶזְרָא (ז) כִּי עֶזְרָא הֵכִין לְבָבוֹ לִדְרֹשׁ אֶת תּוֹרַת ה' וְלַעֲשׂוֹת וּלְלַמֵּד לִבְנֵי יִשְׂרָאֵל, כְּמוֹ שֶׁהֵכִין לִבּוֹ לַעֲשׂוֹת כָּךְ הָיָה מְלַמֵּד לִבְנֵי יִשְׂרָאֵל: 
+<b>אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה.</b> כְּמוֹ שֶׁמָּצִינוּ בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, שֶׁאָמַר תְּחִלָּה (בראשית יד) וְאֶקְּחָה פַת לֶחֶם, וּבַסּוֹף וַיִקַּח בֶּן בָּקָר רַךְ וָטוֹב: 
+<b>וֶהֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם.</b> כְּשֶׁאַתָּה מַכְנִיס אוֹרְחִים לְבֵיתְךָ לֹא תִּתֵּן לָהֶם וּפָנֶיךָ כְּבוּשׁוֹת בַּקַּרְקַע, שֶׁכָּל הַנּוֹתֵן וּפָנָיו כְּבוּשׁוֹת בַּקַּרְקַע אֲפִלּוּ נָתַן כָּל מַתָּנוֹת שֶׁבָּעוֹלָם מַעֲלִין עָלָיו כְּאִלּוּ לֹא נָתַן כְּלוּם. שָׁלֹשׁ אַזְהָרוֹת הִזְהִיר שַׁמַּאי, כְּנֶגֶד שָׁלֹשׁ מַעֲלוֹת שֶׁהִזְכִּיר יִרְמְיָה, חָכָם גִּבּוֹר וְעָשִׁיר. כְּנֶגֶד חָכָם אָמַר עֲשֵׂה תּוֹרָתְךָ קֶבַע, כְּנֶגֶד עָשִׁיר אָמַר אֱמֹר מְעַט וַעֲשֵׂה הַרְבֵּה, כְּנֶגֶד גִּבּוֹר אָמַר הֱוֵי מְקַבֵּל אֶת כָּל הָאָדָם בְּסֵבֶר פָּנִים יָפוֹת, שֶׁיִּכְבֹּשׁ יִצְרוֹ וְיִלָּחֵם כְּנֶגֶד לִבּוֹ הָרַע, וְשָׁנִינוּ (לקמן פ"ד מ"א) אֵיזֶהוּ גִּבּוֹר הַכּוֹבֵשׁ אֶת יִצְרוֹ:
+
+
+Mishnah 16
+
+<b>עֲשֵׂה לְךָ רַב.</b> לְעִנְיַן הוֹרָאָה מְדַבֵּר עַכְשָׁיו, אִם בָּא דִּין לְפָנֶיךָ וְנִסְתַּפַּקְתָּ בּוֹ, עֲשֵׂה לְךָ רַב, וְהִסְתַּלֵּק מִן הַסָּפֵק. וְלֹא תִּפְסֹק עָלָיו אַתָּה לְבַדְּךָ. כִּי הָא דְרָבָא כִּי הֲוֵי אָתֵי טְרֵפְתָא לְגַבֵּיהּ הֲוֵי מְכַנֵּיף לְכֻלְּהוּ טַבָּחֵי דְּמָתָא מַחְסַיָּא, אָמַר, כִּי הֵיכִי דְלִמְטְיַן שִׁיבָא מִכְּשׁוּרָא:
+<b>וְאַל תַּרְבֶּה לְעַשֵּׂר אֹמָדוֹת.</b> שֶׁהַמַּפְרִישׁ מַעַשְׂרוֹת מֵאֹמֶד אֵינוֹ נִצּוֹל מִן הַקַּלְקָלָה. אִם פּוֹחֵת מִמַּה שֶּׁרָאוּי לִתֵּן מַעַשְׂרוֹתָיו מְתֻקָּנִים וּפֵרוֹתָיו מְקֻלְקָלִים. וְאִם הֶעֱדִיף עַל שֶׁהָיָה רָאוּי לִתֵּן, פֵּרוֹתָיו מְתֻקָּנִים וּמַעַשְׂרוֹתָיו מְקֻלְקָלִים:
+
+
+Mishnah 17
+
+<b>וְלֹא מָצָאתִי לַגּוּף טוֹב אֶלָּא שְׁתִיקָה.</b> מִי שֶׁשּׁוֹמֵעַ חֶרְפָּתוֹ וְשׁוֹתֵק:
+<b>וְלֹא הַמִּדְרָשׁ הוּא הָעִקָּר אֶלָּא הַמַּעֲשֶׂה.</b> וְתֵדַע לְךָ שֶׁהַשְּׁתִיקָה טוֹבָה, שֶׁאֲפִלּוּ הַמִּדְרָשׁ וְהַדְּרָשׁ וְהַדִּבּוּר בַּתּוֹרָה שֶׁאֵין לְךָ מִדָּה טוֹבָה הֵימֶנָּה, אֵין עִקַּר קִבּוּל הַשָּׂכָר אֶלָּא בִּשְׁבִיל הַמַּעֲשֶׂה, וְהַדּוֹרֵשׁ וְאֵינוֹ מְקַיֵּם, נוֹחַ לוֹ אִם הָיָה שׁוֹתֵק וְלֹא הָיָה דּוֹרֵשׁ: 
+<b>וְכָל הַמַּרְבֶּה דְבָרִים מֵבִיא חֵטְא.</b> שֶׁכֵּן מָצִינוּ בְּחַוָּה שֶׁהִרְבְּתָה דְּבָרִים, וְאָמְרָה, אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְעוּ בּוֹ, וְהוֹסִיפָה נְגִיעָה שֶׁלֹּא נֶאֶסְרָה בָּהּ, וּדְחָפָהּ נָחָשׁ עַד שֶׁנָּגְעָה בּוֹ, וְאָמַר לָהּ, כְּשֵׁם שֶׁאֵין מִיתָה בִּנְגִיעָה כָּךְ אֵין מִיתָה בָּאֲכִילָה, וּמִתּוֹךְ כָּךְ בָּאָת לִידֵי חֵטְא, שֶׁאָכְלָה מִן הַפְּרִי. הוּא שֶׁשְּׁלֹמֹה אוֹמֵר (משלי ל) אַל תּוֹסֵף עַל דְּבָרָיו פֶּן יוֹכִיחַ בְּךָ וְנִכְזָבְתָּ: 
+
+
+Mishnah 18
+
+<b>הָעוֹלָם עוֹמֵד.</b> יִשּׁוּבָן שֶׁל בְּנֵי אָדָם מִתְקַיֵּם. אֵין זֶה כְּמוֹ הָעוֹלָם עוֹמֵד דִּלְעֵיל:
+<b>עַל הַדִּין.</b> לְזַכּוֹת אֶת הַזַּכַּאי וּלְחַיֵּב אֶת הַחַיָּב:
+<b>וְעַל הָאֱמֶת.</b> שֶׁלֹּא יְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ:
+<b>וְעַל הַשָּׁלוֹם.</b> בֵּין הַמַּלְכֻיּוֹת, וּבֵין אָדָם לַחֲבֵרוֹ: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>רַבִּי אוֹמֵר.</b> שֶׁיָּבֹר. שֶׁיִּבְרֹר:
+<b>כָּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם.</b> שֶׁיְּהֵא נוֹחַ לוֹ, וְיִהְיוּ נוֹחִין בְּנֵי אָדָם מִמֶּנּוּ. וְזֶה יִהְיֶה, כְּשֶׁיֵּלֵךְ בְּכָל הַמִּדּוֹת בַּדֶּרֶךְ הָאֶמְצָעִי וְלֹא יִטֶּה לְאֶחָד מִשְּׁנֵי הַקְּצָווֹת. שֶׁאִם הוּא כִּילַי בְּיוֹתֵר, יֵשׁ תִּפְאֶרֶת לוֹ, שֶׁאוֹסֵף מָמוֹן הַרְבֵּה, אֲבָל אֵין בְּנֵי אָדָם מְפָאֲרִין אוֹתוֹ בְּמִדָּה זוֹ. וְאִם הוּא מְפַזֵּר יוֹתֵר מִן הָרָאוּי, בְּנֵי אָדָם הַמְקַבְּלִים מִמֶּנּוּ מְפָאֲרִים אוֹתוֹ, אֲבָל אֵינוֹ תִפְאֶרֶת לְעוֹשֶׂיהָ וְאֵינוֹ נוֹחַ לוֹ, שֶׁהוּא בָּא לִידֵי עֲנִיּוּת בִּשְׁבִיל כָּךְ. אֲבָל מִדַּת הַנְּדִיבוּת שֶׁהִיא אֶמְצָעִית בֵּין הַכִּילוּת וְהַפִּזּוּר, הִיא תִּפְאֶרֶת לְעוֹשֶׂיהָ, שֶׁשּׁוֹמֵר אֶת מָמוֹנוֹ וְאֵינוֹ מְפַזֵּר יוֹתֵר מִן הָרָאוּי. וְתִפְאֶרֶת לוֹ מִן הָאָדָם, שֶׁבְּנֵי אָדָם מְפָאֲרִים אוֹתוֹ, שֶׁנּוֹתֵן כְּמוֹ שֶׁרָאוּי לוֹ לִתֵּן. וְכֵן הַדִּין בְּכָל שְׁאָר הַמִּדּוֹת: 
+<b>שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת.</b> לֹא נִתְפָּרֵשׁ בַּתּוֹרָה שְׂכַר הַמְקַיֵּם מִצְוֹת עֲשֵׂה, וְלֹא עֹנֶשׁ הַמְבַטֵּל מֵעֲשׂוֹתָן. דְּאִלּוּ עָנְשָׁן שֶׁל מִצְוֹת לֹא תַּעֲשֶׂה מְפֹרָשִׁין הֵן, סְקִילָה, שְׂרֵפָה, הֶרֶג, וְחֶנֶק, כָּרֵת, וּמִיתָה בִּידֵי שָׁמַיִם, וּמַלְקוֹת. הָעֹנֶשׁ הַקַּל לַעֲבֵרָה קַלָּה וְהֶחָמוּר לַחֲמוּרָה: 
+<b>וֶהֱוֵי מְחַשֵּׁב הֶפְסֵד מִצְוָה.</b> מַה שֶּׁאַתָּה מַפְסִיד מִסְּחוֹרָתְךָ וּמָמוֹנְךָ מִפְּנֵי עֵסֶק הַמִּצְוָה, כְּנֶגֶד הַשָּׂכָר שֶׁיַּעֲלֶה לְךָ מִמֶּנָּהּ בָּעוֹלָם הַזֶּה אוֹ בָּעוֹלָם הַבָּא, שֶׁיִּהְיֶה יוֹתֵר מֵאוֹתוֹ הֶפְסֵד: 
+<b>וּשְׂכַר עֲבֵרָה.</b> הֲנָאָה שֶׁאַתָּה נֶהֱנֶה בָּעֲבֵרָה, כְּנֶגֶד הֶפְסֵד שֶׁעָתִיד לָבֹא לְךָ מִמֶּנָּהּ: 
+
+
+Mishnah 2
+
+<b>דֶּרֶךְ אֶרֶץ.</b> מְלָאכָה אוֹ סְחוֹרָה:
+<b>שֶׁיְּגִיעַת שְׁנֵיהֶם מְשַׁכַּחַת עָוֹן.</b> שֶׁהַתּוֹרָה מַתֶּשֶׁת כֹּחוֹ שֶׁל אָדָם, וְהַמְּלָאכָה מְפָרֶכֶת וּמְשַׁבֶּרֶת אֶת הַגּוּף, וּמִתּוֹךְ כָּךְ יֵצֶר הָרַע בָּטֵל מִמֶּנּוּ: 
+<b>וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה.</b> וְאִם תֹּאמַר יְהֵא עָמֵל בַּתּוֹרָה תָּמִיד וִיגִיעָתָהּ תְּהֵא מְשַׁכַּחַת עָוֹן, וּמַה צֹּרֶךְ לַמְּלָאכָה, לְכָךְ הֻזְקַק לוֹמַר וְכָל תּוֹרָה שֶׁאֵין עִמָּהּ מְלָאכָה סוֹפָהּ בְּטֵלָה, לְפִי שֶׁאִי אֶפְשָׁר לוֹ בְּלֹא מְזוֹנוֹת, וּמְלַסְטֵם אֶת הַבְּרִיּוֹת וּמְשַׁכֵּחַ תַּלְמוּדוֹ: 
+<b>יִהְיוּ עוֹסְקִין עִמָּהֶם לְשֵׁם שָׁמַיִם.</b> וְלֹא כְּדֵי לִטֹּל עֲטָרָה לוֹמַר כָּךְ וְכָךְ עָשִׂיתִי בִּשְׁבִיל הַצִּבּוּר:
+<b>שֶׁזְּכוּת אֲבוֹתָם מְסַיַּעְתָּן.</b> שֶׁזְּכוּת אֲבוֹתָן שֶׁל צִבּוּר וְצִדְקָתָן הָעוֹמֶדֶת לָעַד הִיא הַמְסַיַּעַת אֶל הָעוֹסְקִין עִמָּהֶן לְהוֹצִיא לָאוֹר צִדְקָן, וְלֹא מִצַּד טוּב הִשְׁתַּדְּלוּתָן שֶׁל הָעוֹסְקִים: 
+<b>וְאַתֶּם מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר.</b> אַף עַל פִּי שֶׁאֵין הַדָּבָר בָּא לִידֵי גְמַר טוֹב מִצַּד מַעֲשֵׂיכֶם אֶלָּא בִּשְׁבִיל זְכוּת אֲבוֹתָם שֶׁל צִבּוּר, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ אַתֶּם עֲשִׂיתֶם הַיְשׁוּעָה הַזֹּאת בְּיִשְׂרָאֵל, הוֹאִיל וְאַתֶּם עוֹסְקִים לְשֵׁם שָׁמַיִם. פֵּרוּשׁ אַחֵר, כָּל הָעוֹסְקִים עִם הַצִּבּוּר לְהַכְרִיחַ וְלָכוֹף אֶת הַצִּבּוּר לִדְבַר מִצְוָה לִצְדָקָה אוֹ לְפִדְיוֹן שְׁבוּיִים, יִהְיוּ עוֹסְקִים עִמָּהֶם לְשֵׁם שָׁמַיִם, שֶׁזְּכוּת אָבוֹת שֶׁל צִבּוּר מְסַיַּעְתָּן לָתֵת מַה שֶּׁפָּסְקוּ עֲלֵיהֶם וַאֲפִלּוּ מָמוֹן הַרְבֵּה, וְהַצְּדָקָה שֶׁיַּעֲשׂוּ תַּעֲמֹד לָהֶם לָעַד. וְאַתֶּם הַמִּתְעַסְּקִים לָכוֹף אֶת הַצִּבּוּר לְמִצְוָה זוֹ, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ עֲשִׂיתֶם זֹאת הַמִּצְוָה מִמָּמוֹנְכֶם מַמָּשׁ. וְרַמְבַּ"ם פֵּרֵשׁ, וְאַתֶּם מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ עֲשִׂיתֶם, אִם בְּשָׁעָה שֶׁאַתֶּם עוֹסְקִים עִם הַצִּבּוּר נִתְבַּטַּלְתֶּם מֵעֲשִׂיַּת אֵיזוֹ מִצְוָה בִּשְׁבִיל עִסְקֵי הַצִּבּוּר, מַעֲלֶה אֲנִי עֲלֵיכֶם שָׂכָר כְּאִלּוּ עֲשִׂיתֶם אוֹתָהּ מִצְוָה שֶׁנִּתְבַּטַּלְתֶּם מִמֶּנָּהּ: 
+
+
+Mishnah 3
+
+<b>הֱווּ זְהִירִים בָּרָשׁוּת.</b> אַתֶּם הַמִּתְעַסְּקִים בְּצָרְכֵי צִבּוּר, אַף עַל פִּי שֶׁאַתֶּם צְרִיכִים לְהִתְוַדֵּעַ לָרָשׁוּת כְּדֵי לְפַקֵּחַ עַל עִסְקֵי רַבִּים, הֱווּ זְהִירִים וְכוּ': 
+
+
+Mishnah 4
+
+<b>עֲשֵׂה רְצוֹנוֹ כִרְצוֹנְךָ.</b> פַּזֵּר מָמוֹנְךָ בְּחֶפְצֵי שָׁמַיִם, כִּרְצוֹנְךָ, כְּאִלּוּ פִּזַּרְתָּ אוֹתָם בַּחֲפָצֶיךָ. שֶׁאִם עָשִׂיתָ כֵן יַעֲשֶׂה רְצוֹנְךָ כִּרְצוֹנוֹ, כְּלוֹמַר יִתֵּן לְךָ טוֹבָה בְּעַיִן יָפָה: 
+<b>כְּדֵי שֶׁיְּבַטֵּל רְצוֹן אֲחֵרִים.</b> יָפֵר עֲצַת כָּל הַקָּמִים עָלֶיךָ לְרָעָה. וַאֲנִי שָׁמַעְתִּי, שֶׁאֵין זֶה אֶלָּא דֶּרֶךְ כָּבוֹד כְּלַפֵּי מַעֲלָה, וַהֲרֵי הוּא כְּאִלּוּ כָּתוּב כְּדֵי שֶׁיְּבַטֵּל רְצוֹנוֹ מִפְּנֵי רְצוֹנְךָ. כְּאוֹתָהּ שֶׁאָמְרוּ בְּפֶרֶק בַּמֶּה אִשָּׁה (שבת סג.) כָּל הָעוֹשֶׂה מִצְוָה כְּתִקְנָהּ אֲפִלּוּ גְּזַר דִּין שֶׁל שִׁבְעִים שָׁנָה מִתְבַּטֵּל מֵעָלָיו: 
+<b>אַל תִּפְרֹשׁ מִן הַצִּבּוּר.</b> אֶלָּא הִשְׁתַּתֵּף בְּצָרָתָם. שֶׁכָּל הַפּוֹרֵשׁ מִן הַצִּבּוּר אֵינוֹ רוֹאֶה בְּנֶחָמַת הַצִּבּוּר (תענית יא.):
+<b>וְאַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ.</b> שֶׁהֲרֵי יוֹחָנָן כֹּהֵן גָּדוֹל שִׁמֵּשׁ בִּכְהֻנָּה גְּדוֹלָה שְׁמֹנִים שָׁנָה וּלְבַסּוֹף נַעֲשָׂה צְדוֹקִי (ברכות כט.):
+<b>וְאַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ.</b> אִם רָאִיתָ חֲבֵרְךָ שֶׁבָּא לִידֵי נִסָּיוֹן וְנִכְשַׁל, אַל תְּדִינֵהוּ לְחוֹבָה עַד שֶׁתַּגִּיעַ לִידֵי נִסָּיוֹן כְּמוֹתוֹ וְתִנָּצֵל: 
+<b>וְאַל תֹּאמַר דָּבָר שֶׁאִי אֶפְשָׁר לִשְׁמֹעַ וְסוֹפוֹ לְהִשָּׁמֵעַ.</b> כְּלוֹמַר, לֹא יִהְיוּ דְּבָרֶיךָ מְסֻפָּקִים שֶׁאִי אֶפְשָׁר לְהָבִינָם בִּתְחִלָּה וּבְעִיּוּן רִאשׁוֹן, וְתִסְמֹךְ שֶׁאִם יַעֲמִיק הַשּׁוֹמֵעַ בָּהֶם לְבַסּוֹף יְבִינֵם. כִּי זֶה יָבִיא בְּנֵי אָדָם לִטְעוֹת בִּדְבָרֶיךָ, שֶׁמָּא יִטְעוּ וְיֵצְאוּ לְמִינוּת עַל יָדְךָ. פֵּרוּשׁ אַחֵר, לֹא תְּגַלֶּה סוֹדְךָ אֲפִלּוּ בֵּינְךָ לְבֵין עַצְמְךָ וְתֹאמַר שֶׁאֵין כָּאן מִי שֶׁיִּשְׁמָעֲךָ, לְפִי שֶׁסּוֹפוֹ לְהִשָּׁמַע, כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל. וְהַגִּרְסָא הִיא לְפִי פֵּרוּשׁ זֶה, שֶׁסּוֹפוֹ לְהִשָּׁמַע. אֲבָל רַשִׁ"י גּוֹרֵס, וְאַל תֹּאמַר דָּבָר שֶׁאֶפְשָׁר לִשְׁמֹעַ שֶׁסּוֹפוֹ לְהִשָּׁמַע. וּבְדִבְרֵי תּוֹרָה מְדַבֵּר, אַל תֹּאמַר עַל דְּבַר תּוֹרָה שֶׁאַתָּה יָכוֹל לִשְׁמֹעַ עַכְשָׁיו שֶׁתִּשְׁמַע אוֹתוֹ לְבַסּוֹף, אֶלָּא הַט אָזְנֶיךָ וּשְׁמַע מִיָּד: 
+<b>לִכְשֶׁאִפָּנֶה.</b> מֵעֲסָקַי, אֶעֱסֹק בַּתּוֹרָה: 
+
+
+Mishnah 5
+
+<b>בּוּר.</b> רֵיק מִכָּל דָּבָר, וַאֲפִלּוּ בְּטִיב מַשָּׂא וּמַתָּן אֵינוֹ יוֹדֵעַ. וְהוּא גָּרוּעַ מֵעַם הָאָרֶץ. תַּרְגּוּם וְהָאֲדָמָה לֹא תֵשָׁם (בראשית מז), וְאַרְעָא לֹא תְּבוּר: 
+<b>וְלֹא עַם הָאָרֶץ חָסִיד.</b> אֲבָל יְרֵא חֵטְא אֶפְשָׁר שֶׁיִּהְיֶה, שֶׁהֲרֵי הוּא בָּקִי בְּטִיב מַשָּׂא וּמַתָּן: 
+<b>וְלֹא הַבַּיְשָׁן לָמֵד.</b> שֶׁהַמִּתְבַּיֵּשׁ לִשְׁאֹל שֶׁמָּא יַלְעִיגוּ עָלָיו, יִשָּׁאֵר תָּמִיד בִּסְפֵקוֹתָיו: 
+<b>וְלֹא הַקַּפְּדָן.</b> הָרַב שֶׁמַּקְפִּיד עַל הַתַּלְמִידִים כְּשֶׁשּׁוֹאֲלִים אוֹתוֹ, לֹא יְלַמֵּד כָּרָאוּי. אֶלָּא צָרִיךְ שֶׁיַּסְבִּיר פָּנִים בַּהֲלָכָה לְתַלְמִידָיו: 
+<b>וְלֹא כָל הַמַּרְבֶּה בִסְחוֹרָה מַחְכִּים.</b> דִּכְתִיב (דברים ל) וְלֹא מֵעֵבֶר לַיָּם הִיא, אֵין הַתּוֹרָה מְצוּיָה בְּאוֹתָם שֶׁהוֹלְכִים מֵעֵבֶר לַיָּם (ערובין נה.): 
+<b>וּבְמָקוֹם שֶׁאֵין אֲנָשִׁים.</b> לֵישֵׁב בָּרֹאשׁ וּלְהוֹרוֹת הוֹרָאוֹת: 
+
+
+Mishnah 6
+
+<b>עַל דַּאֲטֵפְתְּ אַטְפוּךְ.</b> רָשָׁע הָיִיתָ וּמְלַסְטֵם אֶת הַבְּרִיּוֹת וּמְצִיפָן בַּנָּהָר, וּבְאוֹתָהּ מִדָּה מָדְדוּ לְךָ: 
+<b>וְסוֹף מְטִיפַיִךְ יְטוּפוּן.</b> שֶׁלֹּא הָיָה הַדָּבָר מָסוּר בְּיָדָן לְהָרְגְךָ, אֶלָּא לְבֵית דִּין, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְסָרְךָ בְּיָדָן, שֶׁמְּגַלְגְּלִים חוֹבָה עַל יְדֵי חַיָּב, וְעָתִיד הוּא אַחַר כָּךְ לִתְבֹּעַ מֵהֶן מִיתָתְךָ: 
+
+
+Mishnah 7
+
+<b>מַרְבֶּה בָשָׂר מַרְבֶּה רִמָּה.</b> הַמַּרְבֶּה בַּאֲכִילָה וּשְׁתִיָּה עַד שֶׁנַּעֲשֶׂה שָׁמֵן וּבַעַל בָּשָׂר, מַרְבֶּה עָלָיו רִמָּה בַּקֶּבֶר, וְקָשָׁה רִמָּה לַמֵּת כְּמַחַט בִּבְשַׂר הַחַי. וְקָמַשְׁמַע לַן הַאי תַּנָּא, שֶׁכָּל רִבּוּיִין קָשִׁים לָאָדָם חוּץ מֵרִבּוּי תּוֹרָה וְחָכְמָה וּצְדָקָה: 
+<b>מַרְבֶּה דְאָגָה.</b> שֶׁמָּא יִגְזְלוּהוּ מִבֵּית הַמֶּלֶךְ אוֹ שֶׁמָּא יָבֹאוּ עָלָיו לִסְטִים וְיַהַרְגוּהוּ. וְחָסִיד אֶחָד הָיָה מִתְפַּלֵּל, הַמָּקוֹם יַצִּילֵנִי מִפִּזּוּר הַנֶּפֶשׁ. וְשָׁאֲלוּ מִמֶּנּוּ מַהוּ פִּזּוּר הַנֶּפֶשׁ, אָמַר לָהֶם שֶׁיִּהְיוּ לוֹ נְכָסִים מְרֻבִּים מְפֻזָּרִים בִּמְקוֹמוֹת הַרְבֵּה וְצָרִיךְ לְפַזֵּר נַפְשׁוֹ לַחֲשֹׁב לְכָאן וּלְכָאן: 
+<b>מַרְבֶּה נָשִׁים מַרְבֶּה כְשָׁפִים.</b> סִדְרָא נָקֵיט וְאָזֵיל. בִּתְחִלָּה אָדָם מְקַשֵּׁט עַצְמוֹ וְאוֹכֵל וְשׁוֹתֶה וּמַרְבֶּה בָּשָׂר, וְאַחַר כָּךְ מְבַקֵּשׁ לְהַרְבּוֹת נְכָסִים, וּלְאַחַר שֶׁהִרְבָּה נְכָסִים וְרוֹאֶה שֶׁיֵּשׁ בְּיָדוֹ סִפּוּק לְפַרְנֵס נָשִׁים רַבּוֹת הוּא מַרְבֶּה לוֹ נָשִׁים, וּלְאַחַר שֶׁהִרְבָּה נָשִׁים כָּל אַחַת צְרִיכָה שִׁפְחָה שֶׁתְּשַׁמְּשֶׁנָּהּ, הֲרֵי מַרְבֶּה שְׁפָחוֹת, וְכֵיוָן שֶׁיֵּשׁ לוֹ בְנֵי בַּיִת מְרֻבִּין צָרִיךְ לְשָׂדוֹת וּכְרָמִים לְסַפֵּק יַיִן וּמָזוֹן לִבְנֵי בֵּיתוֹ, וּמַרְבֶּה עֲבָדִים לַעֲבֹד הַשָּׂדוֹת וְהַכְּרָמִים. לְכָךְ הֵן שְׁנוּיִין בְּסֵדֶר זֶה: 
+<b>מַרְבֶּה תוֹרָהּ מַרְבֶּה חַיִּים.</b> דִּכְתִיב (דברים ל) כִּי הִיא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ:
+<b>מַרְבֶּה חָכְמָה.</b> שֶׁנּוֹתֵן טַעַם לִדְבָרָיו וְהַסְּבָרוֹת שֶׁלּוֹ מִתְיַשְּׁבוֹת עַל לֵב הַשּׁוֹמְעִין:
+<b>מַרְבֶּה יְשִׁיבָה.</b> הַרְבֵּה תַּלְמִידִים מִתְקַבְּצִים וּבָאִים לִשְׁמֹעַ סְבָרוֹתָיו. וְאִית דְּגַרְסֵי, מַרְבֶּה יְשִׁיבָה מַרְבֶּה חָכְמָה, מִי שֶׁמַּרְבֶּה בְּתַלְמִידִים, הַתַּלְמִידִים מְחַדְּדִים אוֹתוֹ וּמַרְבִּין וּמוֹסִיפִין עַל חָכְמָתוֹ: 
+<b>מַרְבֶּה עֵצָה.</b> מִי שֶׁמַּרְבֶּה לִטֹּל עֵצָה <b>מַרְבֶּה תְבוּנָה</b> מֵבִין דָּבָר מִתּוֹךְ דָּבָר מֵעֵצוֹת שֶׁיּוֹעֲצָיו נוֹתְנִים לוֹ:
+<b>מַרְבֶּה צְדָקָה מַרְבֶּה שָׁלוֹם.</b> שֶׁנֶּאֱמַר (ישעיה לב) וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם: 
+
+
+Mishnah 8
+
+<b>אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ.</b> לוֹמַר הַרְבֵּה תּוֹרָה לָמַדְתִּי. וּלְפִי שֶׁהוּא לֹא הִנִּיחַ לֹא מִקְרָא וְלֹא מִשְׁנָה הֲלָכָה וְאַגָּדָה שֶׁלֹּא לָמַד (סכה כח., בבא בתרא קלד.), הָיָה אוֹמֵר כֵּן: 
+<b>בּוֹר סוּד.</b> גָּרְסִינַן, וְלֹא בּוֹר סִיד. כְּלוֹמַר, כְּבוֹר טוּחַ בְּסִיד: 
+<b>שֶׁאֵינוֹ מְאַבֵּד טִפָּה.</b> כָּךְ הוּא אֵינוֹ שׁוֹכֵחַ דָּבָר אֶחָד מִתַּלְמוּדוֹ:
+<b>אַשְׁרֵי יוֹלַדְתּוֹ.</b> מְאֻשָּׁר בְּמִדּוֹת טוֹבוֹת עַד שֶׁכָּל הָעוֹלָם אוֹמְרִים עָלָיו אַשְׁרֵי מִי שֶׁיְּלָדַתּוּ. וְיֵשׁ אוֹמְרִים, עַל שֵׁם שֶׁהִיא גָּרְמָה לוֹ שֶׁיְּהֵא חָכָם, שֶׁהָיְתָה מְחַזֶּרֶת עַל כָּל בָּתֵּי מִדְרָשׁוֹת שֶׁבְּעִירָהּ וְאוֹמֶרֶת לָהֶם בְּבַקָּשָׁה מִכֶּם בַּקְּשׁוּ רַחֲמִים עַל הָעֻבָּר הַזֶּה שֶׁבְּמֵעַי שֶׁיִּהְיֶה חָכָם, וּמִיּוֹם שֶׁנּוֹלַד לֹא הוֹצִיאָה עֲרַשְׂתּוֹ מִבֵּית הַמִּדְרָשׁ כְּדֵי שֶׁלֹּא יִכָּנְסוּ בְּאָזְנָיו אֶלָּא דִּבְרֵי תּוֹרָה: 
+<b>חָסִיד.</b> שֶׁעוֹשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין:
+<b>יְרֵא חֵטְא.</b> מַחְמִיר עַל עַצְמוֹ וְאוֹסֵר עָלָיו דְּבָרִים הַמֻּתָּרִים, מִיִּרְאָתוֹ שֶׁמָּא יָבֹא לִידֵי חֵטְא. דְּאִם לֹא כֵן מַאי רְבוּתֵיהּ, אֲפִלּוּ עַם הָאָרֶץ אֶפְשָׁר לִהְיוֹת יְרֵא חֵטְא: 
+<b>מַעְיָן הַמִּתְגַּבֵּר.</b> לִבּוֹ רָחָב וּמוֹסִיף פִּלְפּוּל וּסְבָרוֹת מִדַּעְתּוֹ:
+<b>אַבָּא שָׁאוּל אוֹמֵר מִשְּׁמוֹ.</b> שֶׁל רַבָּן יוֹחָנָן בֶּן זַכַּאי:
+<b>וְאֶלְעָזָר בֶּן עֲרָךְ בְּכַף שְׁנִיָּה.</b> מָצָאתִי כָּתוּב, דְּאַבָּא שָׁאוּל לֹא נֶחְלַק עַל תַּנָּא קַמָּא, וּשְׁנֵי הַדְּבָרִים אֲמָרָם רַבָּן יוֹחָנָן בֶּן זַכַּאי, וּשְׁנֵיהֶם אֱמֶת, דִּלְעִנְיַן הַבְּקִיאוּת וְהַזִּכָּרוֹן הָיָה רַבִּי אֱלִיעֶזֶר מַכְרִיעַ, וּלְעִנְיַן הַחֲרִיפוּת וְהַפִּלְפּוּל הָיָה רַבִּי אֶלְעָזָר בֶּן עֲרָךְ מַכְרִיעַ: 
+
+
+Mishnah 9
+
+<b>עַיִן טוֹבָה.</b> מִסְתַּפֵּק בְּמַה שֶּׁיֵּשׁ לוֹ וְאֵינוֹ מְבַקֵּשׁ דְּבָרִים יְתֵרִים וְאֵינוֹ מְקַנֵּא כְּשֶׁרוֹאֶה שֶׁיֵּשׁ לַחֲבֵרָיו יוֹתֵר מִמֶּנּוּ:
+<b>חָבֵר טוֹב.</b> שֶׁמּוֹכִיחוֹ כְּשֶׁרוֹאֶה אוֹתוֹ עוֹשֶׂה דָּבָר שֶׁאֵינוֹ הָגוּן:
+<b>שָׁכֵן טוֹב.</b> מָצוּי אֶצְלוֹ בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה, וְאִלּוּ חָבֵר טוֹב אֵינוֹ מָצוּי אֶצְלוֹ בְּכָל עֵת: 
+<b>הָרוֹאֶה אֶת הַנּוֹלָד.</b> צוֹפֶה וּמַבִּיט בְּמַה שֶּׁעָתִיד לִהְיוֹת, וּמִתּוֹךְ כָּךְ נִמְצָא מְחַשֵּׁב הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ וּשְׂכַר עֲבֵרָה כְּנֶגֶד הֶפְסֵדָהּ: 
+<b>לֵב טוֹב.</b> לְפִי שֶׁהַלֵּב הוּא הַמֵּנִיעַ לְכָל שְׁאָר הַכֹּחוֹת וְהוּא הַמָּקוֹר שֶׁמִּמֶּנּוּ נוֹבְעִים כָּל הַפְּעֻלּוֹת. וְאַף עַל פִּי שֶׁיֵּשׁ לַפְּעֻלּוֹת אֵבָרִים מְיֻחָדִים, מִכָּל מָקוֹם הַכֹּחַ הַמְעוֹרֵר לְכָל הַתְּנוּעוֹת הוּא בַּלֵּב, לְפִיכָךְ אָמַר רַבִּי אֶלְעָזָר לֵב טוֹב. וּמִפְנֵי זֶה אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם: 
+<b>אֵיזוֹ הִיא דֶּרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם.</b> הֻצְרַךְ לִשְׁאֹל מֵהֶם זֶה, וְלֹא הֵבִין מִתּוֹךְ דִּבְרֵיהֶם הָרִאשׁוֹנִים שֶׁהַדֶּרֶךְ הָרָעָה הִיא הֵפֶךְ הַדֶּרֶךְ הַטּוֹבָה, לְפִי שֶׁלֹּא כָּל מַה שֶּׁהוּא טוֹב יִהְיֶה הֶפְכוֹ רַע, כִּי מִדַּת הַחֲסִידוּת וְהוּא הָעוֹשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין הִיא טוֹבָה, וּמִי שֶׁאֵינוֹ חָסִיד וּמַעֲמִיד דְּבָרָיו עַל דִּין תּוֹרָה אֵינוֹ רַע, וְאֶפְשָׁר הָיָה לוֹמַר, שֶׁאִם הַהִסְתַּפְּקוּת וְהִיא עַיִן טוֹבָה הִיא דֶּרֶךְ טוֹבָה, בַּקָּשַׁת הַיִּתְרוֹנוֹת אֵינוֹ דֶּרֶךְ רָעָה, לְפִי שֶׁאֵינוֹ מַזִּיק לְשׁוּם אָדָם בָּזֶה, וְכֵן בִּשְׁאָר הַמִּדּוֹת. לְפִיכָךְ הֻצְרַךְ לִשְׁאֹל מֵהֶם אֵיזוֹ הִיא דֶּרֶךְ רָעָה שֶׁיִּתְרַחֵק מִמֶּנָּה הָאָדָם: 
+<b>הַלּוֶֹה וְאֵינוֹ מְשַׁלֵּם.</b> הוּא הֵפֶךְ הָרוֹאֶה אֶת הַנּוֹלָד, שֶׁאִם לֹא יְשַׁלֵּם לֹא יִמְצָא מִי שֶׁיַּלְוֶנּוּ וְיִהְיֶה מֻטָּל בָּרָעָב. וְלֹא אָמַר סְתָם מִי שֶׁאֵינוֹ רוֹאֶה אֶת הַנּוֹלָד, לְפִי שֶׁאֶפְשָׁר לָאָדָם שֶׁאֵינוֹ רוֹאֶה אֶת הַנּוֹלָד שֶׁלֹּא יָבֹא לִידֵי תַּקָּלָה, שֶׁיַּצִּיל עַצְמוֹ בְּבֹא הַנּוֹלָד הַהוּא: 
+<b>וְצַדִּיק חוֹנֵן וְנוֹתֵן.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא צַדִּיקוֹ שֶׁל עוֹלָם חוֹנֵן וְנוֹתֵן לַמַּלְוֶה מַה שֶּׁלָּוָה זֶה מִמֶּנּוּ וְלֹא פָּרַע לוֹ, נִמְצָא הַלּוֶֹה נִשְׁאַר חַיָּב לַמָּקוֹם: 
+
+
+Mishnah 10
+
+<b>הֵם אָמְרוּ שְׁלֹשָׁה דְּבָרִים.</b> בְּדֶרֶךְ אֶרֶץ וּבְמוּסָרִים וּבְמִדּוֹת. דְּאִלּוּ בְּעִנְיַן הָאָסוּר וְהַמֻּתָּר וְהַפְּטוּר וְהַחִיּוּב דְּבָרִים הַרְבֵּה אָמְרוּ. אִי נַמִּי, אֵלּוּ הַשְּׁלֹשָׁה דְּבָרִים הֲוֵי מַרְגְּלָא בְּפוּמַיְהוּ תָּמִיד: 
+<b>יְהִי כְבוֹד חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלָּךְ.</b> וְאֵימָתַי יְהֵא זֶה, כְּשֶׁלֹּא תְּהִי נוֹחַ לִכְעֹס, שֶׁאִם אַתָּה נוֹחַ לִכְעֹס אִי אֶפְשָׁר שֶׁלֹּא תְּזַלְזֵל בִּכְבוֹד חֲבֵרְךָ. הֲרֵי דִּבּוּר אֶחָד. וְשׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ, הֲרֵי שְׁנַיִם. וְהַשְּׁלִישִׁי, הֱוֵי מִתְחַמֵּם כְּנֶגֶד אוּרָן שֶׁל חֲכָמִים וְכוּ': 
+<b>שׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתֶךָ.</b> וּלְפִי שֶׁאֵין אָדָם יוֹדֵעַ אֵימָתַי יָמוּת, יַעֲשֶׂה תְּשׁוּבָה הַיּוֹם שֶׁמָּא יָמוּת לְמָחָר: 
+<b>וֶהֱוֵי זָהִיר בְּגַחַלְתָּן.</b> שֶׁלֹּא תִּנְהַג בָּהֶן קַלּוּת רֹאשׁ:
+<b>שֶׁלֹּא תִכָּוֶה.</b> שֶׁלֹּא תֵּעָנֵשׁ עַל יָדָן:
+<b>נְשִׁיכַת שׁוּעָל.</b> רְפוּאָתוֹ קָשָׁה, לְפִי שֶׁשִּׁנָּיו דַּקּוֹת עֲקֻמּוֹת וַעֲקֻשּׁוֹת וְצָרִיךְ הָרוֹפֵא לַחְתֹּךְ הַבָּשָׂר בְּאִזְמֵל וּלְהַרְחִיב הַנְּשִׁיכָה: 
+<b>עֲקִיצַת עַקְרָב.</b> קָשָׁה מִנְּשִׁיכַת נָחָשׁ:
+<b>וּלְחִישָׁתָן.</b> דִּבּוּרָן:
+<b>לְחִישַׁת שָׂרָף.</b> כְּהֶבֶל הַיּוֹצֵא מִפִּי הַשָּׂרָף, שֶׁשּׂוֹרֵף בְּשָׁעָה שֶׁהוּא לוֹחֵשׁ. פֵּרוּשׁ אַחֵר, הַשָּׂרָף הַזֶּה אֵינוֹ מְקַבֵּל לַחַשׁ כִּשְׁאָר נְחָשִׁים, כְּדִכְתִיב (תהלים נח) אֲשֶׁר לֹא יִשְׁמַע לְקוֹל מְלַחֲשִׁים, כָּךְ תַּלְמִיד חָכָם אִם תַּקְנִיטֶנּוּ וְתָבֹא לְפַיְּסוֹ אֵינוֹ מְקַבֵּל פִּיּוּס: 
+
+
+Mishnah 11
+
+<b>עַיִן הָרָע.</b> כְּמוֹ עַיִן רָעָה, שֶׁאֵינוֹ מִסְתַּפֵּק בְּמַה שֶּׁיֵּשׁ לוֹ וּמְחַזֵּר אַחַר דְּבָרִים אֲחֵרִים. וְיֵשׁ מְפָרְשִׁים עַיִן הָרַע, שֶׁמַּכְנִיס עַיִן הָרַע בְּמָמוֹן חֲבֵרוֹ אוֹ בְּבָנָיו וּמַזִּיק לוֹ: 
+<b>וְשִׂנְאַת הַבְּרִיּוֹת.</b> שִׂנְאַת חִנָּם. וְרַמְבַּ"ם פֵּרֵשׁ, שֶׁמּוֹאֵס חֶבְרַת הַבְּרִיּוֹת וְאוֹהֵב לֵישֵׁב יְחִידִי. וַאֲנִי שָׁמַעְתִּי, אָדָם קָשֶׁה שֶׁמֵּבִיא עָלָיו שִׂנְאַת הַבְּרִיּוֹת וְגוֹרֵם שֶׁהַכֹּל שׂוֹנְאִים אוֹתוֹ: 
+
+
+Mishnah 12
+
+<b>הַתְקֵן עַצְמְךָ לִלְמֹד תּוֹרָה.</b> שֶׁלֹּא תֹּאמַר הוֹאִיל וְאָבִי חָכָם וַאֲבִי אָבִי חָכָם, תּוֹרָה חוֹזֶרֶת לְאַכְסַנְיָא שֶׁלָּהּ וְאֵינִי צָרִיךְ לְבַקֵּשׁ אַחֲרֶיהָ: 
+<b>וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמָיִם.</b> אַף בְּשָׁעָה שֶׁאַתָּה עוֹסֵק בַּאֲכִילָה וּשְׁתִיָּה וּבְדֶרֶךְ אֶרֶץ לֹא תִּתְכַּוֵּן לְהַהֲנוֹת גּוּפְךָ, אֶלָּא שֶׁתִּהְיֶה בָּרִיא לַעֲשׂוֹת רְצוֹן קוֹנְךָ: 
+
+
+Mishnah 13
+
+<b>הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע.</b> לִקְרוֹתוֹ בְּעוֹנָתוֹ. וְכֵן בַּתְּפִלָּה, לְהִתְפַּלֵּל כָּל תְּפִלָּה וּתְפִלָּה בְּעוֹנָתָהּ: 
+<b>קֶבַע.</b> כְּאָדָם שֶׁיֵּשׁ עָלָיו חוֹבָה דָּבָר קָבוּעַ וְאוֹמֵר אֵימָתַי אֶפְרֹק מֵעָלַי חוֹב זֶה. אִי נַמִּי, קֶבַע, כְּאָדָם שֶׁקָּבוּעַ לוֹ לִקְרֹא פֶּרֶק אֶחָד פָּרָשָׁה אַחַת, שֶׁאוֹמֵר אוֹתָהּ בִּקְרִיאָה בְּעָלְמָא, וְאֵינוֹ אוֹמְרָהּ בִּלְשׁוֹן תַּחֲנוּנִים כְּאָדָם שֶׁמְּבַקֵּשׁ רַחֲמִים: 
+<b>כִּי אֵל חַנּוּן וְרַחוּם הוּא.</b> רוֹצֶה בְּתַחֲנוּנִים, וְעַל יְדֵי הַתַּחֲנוּנִים הוּא מְרַחֵם מִיָּד: 
+<b>וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ.</b> אַל תַּעֲשֶׂה דָּבָר שֶׁהַיּוֹם וּלְמָחָר תַּרְשִׁיעַ אֶת עַצְמְךָ בּוֹ. וְהָרַמְבַּ"ם פֵּרֵשׁ, אַל תְּהִי רָשָׁע בְּעֵינֶיךָ כְּלוֹמַר לֹא תַּחֲזִיק עַצְמְךָ כְּרָשָׁע, שֶׁמִּתּוֹךְ כָּךְ אַתָּה יוֹצֵא לְתַרְבּוּת רָעָה לְגַמְרֵי. וַאֲנִי שָׁמַעְתִּי, אַל תְּהִי רָשָׁע בְּדָבָר זֶה שֶׁתִּפְרֹשׁ מִן הַצִּבּוּר וְתַעֲמֹד בִּפְנֵי עַצְמְךָ: 
+
+
+Mishnah 14
+
+<b>לְאֶפִּיקוֹרוֹס.</b> לְשׁוֹן הֶפְקֵר, שֶׁמְּבַזֶּה אֶת הַתּוֹרָה וּמַחְשִׁיבָהּ כְּאִלּוּ הִיא הֶפְקֵר. אִי נַמִּי, מֵשִׂים עַצְמוֹ כְּהֶפְקֵר וְאֵינוֹ חָס עַל נַפְשׁוֹ לָחוּשׁ שֶׁמָּא תָּבֹא עָלָיו רָעָה עַל שֶׁמְּבַזֶּה אֶת הַתּוֹרָה אוֹ לוֹמְדֶיהָ: 
+<b>וְדַע לִפְנֵי מִי אַתָּה עָמֵל.</b> בִּתְשׁוּבָה זוֹ שֶׁאַתָּה מֵשִׁיב לְאֶפִּיקוֹרוֹס, שֶׁלֹּא יִפְתֶּה לִבְּךָ לִנְטוֹת לְדַעְתּוֹ: 
+
+
+Mishnah 15
+
+<b>הַיּוֹם קָצָר.</b> חַיֵּי הָעוֹלָם הַזֶּה קְצָרִים הֵם:
+<b>וְהַמְּלָאכָה מְרֻבָּה.</b> הַתּוֹרָה אֲרֻכָּה מֵאֶרֶץ מִדָּהּ:
+<b>וּבַעַל הַבַּיִת דּוֹחֵק.</b> שֶׁנֶּאֱמָר (יהושע א) וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה: 
+
+
+Mishnah 16
+
+<b>לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר.</b> לֹא שְׂכָרְךָ הַקָּדוֹשׁ בָּרוּךְ הוּא לִגְמֹר אֶת כֻּלָּהּ כְּדֵי שֶׁתַּפְסִיד שְׂכָרְךָ אִם לֹא תִּגְמְרֶנָּהּ. וְשֶׁמָּא תֹּאמַר אֵינִי לוֹמֵד וְאֵינִי נוֹטֵל שָׂכָר, וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל. עַל כָּרְחֲךָ הָעֹל, מֻטָּל עָלֶיךָ לַעֲבֹד: 
+<b>לֶעָתִיד לָבֹא.</b> לָעוֹלָם הַבָּא: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>עֲקַבְיָא.</b> מִטִּפָּה סְרוּחָה. טִפַּת שִׁכְבַת זֶרַע. וְאַף עַל פִּי שֶׁבִּשְׁעַת הָעִבּוּר אֵינָהּ סְרוּחָה, שֶׁאֵינָהּ מַסְרַחַת בְּרֶחֶם הָאִשָּׁה עַד לְאַחַר שְׁלֹשָׁה יָמִים וּכְשֶׁתַּסְרִיחַ אֵינָהּ רְאוּיָה לְהַזְרִיעַ, מִכָּל מָקוֹם קָרֵי לָהּ טִפָּה סְרוּחָה מִפְּנֵי שֶׁהִיא קְרוֹבָה לְהַסְרִיחַ מִיָּד כְּשֶׁהִיא חוּץ לִמְעֵי הָאִשָּׁה. וְהַמִּסְתַּכֵּל שֶׁבָּא מִטִּפָּה סְרוּחָה, נִצּוֹל מִן הַגַּאֲוָה. וְהַמִּסְתַּכֵּל שֶׁעָתִיד לֵילֵךְ לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה, נִצּוֹל מִן הַתַּאֲוָה וְהַחֶמְדָּה אֶל הַמָּמוֹן. וְהַמִּסְתַּכֵּל שֶׁעָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, פּוֹרֵשׁ מִן הַחֵטְא וְאֵינוֹ נִכְשָׁל בָּעֲבֵרָה: 
+
+
+Mishnah 2
+
+<b>בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת.</b> וַאֲפִלּוּ שֶׁל אֻמּוֹת הָעוֹלָם:
+<b>חַיִּים בְּלָעוֹ.</b> דִּכְתִיב (חבקוק א) וַתַּעֲשֶׂה אָדָם כִּדְגֵי הַיָּם, מַה דָּגִים שֶׁבַּיָּם כָּל הַגָּדוֹל מֵחֲבֵרוֹ בּוֹלֵעַ אֶת חֲבֵרוֹ, אַף בְּנֵי אָדָם אִלְמָלֵא מוֹרָאָהּ שֶׁל מַלְכוּת כָּל הַגָּדוֹל מֵחֲבֵרוֹ בּוֹלֵעַ אֶת חֲבֵרוֹ (עבודה זרה ד.): 
+<b>יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ.</b> הֲרֵי כָּאן שְׁנַיִם:
+<b>וְיִדֹּם.</b> לְשׁוֹן קוֹל דְּמָמָה דַּקָּה, כְּדֶרֶךְ הַשּׁוֹנֶה יְחִידִי שֶׁהוּא שׁוֹנֶה בְּלַחַשׁ: 
+<b>כִּי נָטַל עָלָיו.</b> כְּאִלּוּ נְתִינַת כָּל הַתּוֹרָה כֻּלָּהּ הָיְתָה בַּעֲבוּרוֹ בִּלְבַד:  
+
+Mishnah 3
+
+<b>וְלֹא אָמְרוּ עָלָיו דִּבְרֵי תוֹרָה.</b> וּבְבִרְכַּת הַמָּזוֹן שֶׁמְּבָרְכִים עַל הַשֻּׁלְחָן, יוֹצְאִין יְדֵי חוֹבָתָן, וְחָשׁוּב כְּאִלּוּ אָמְרוּ עָלָיו דִּבְרֵי תּוֹרָה. כָּךְ שָׁמַעְתִּי: 
+<b>מִזִּבְחֵי מֵתִים.</b> תִּקְרֹבֶת עֲבוֹדָה זָרָה, דִּכְתִיב (תהלים קו) וַיִּצָּמְדוּ לְבַעַל פְּעוֹר וַיֹּאכְלוּ זִבְחֵי מֵתִים: 
+<b>מָלְאוּ קִיא צֹאָה.</b> וַעֲבוֹדָה זָרָה קְרוּיָה צֹאָה, דִּכְתִיב (ישעיה ל) צֵא תֹּאמַר לוֹ: 
+<b>בְּלִי מָקוֹם.</b> בִּשְׁבִיל שֶׁלֹּא הִזְכִּירוּ שְׁמוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא עַל הַשֻּׁלְחָן:
+<b>שֶׁנֶּאֱמָר וַיְּדַבֵּר אֵלַי זֶה הַשֻּׁלְחָן אֲשֶׁר לִפְנֵי ה'.</b> מִיָּד כְּשֶׁדִּבֵּר בְּדִבְרֵי תּוֹרָה נִקְרָא שֻׁלְחָן אֲשֶׁר לִפְנֵי ה'. וְיֵשׁ אוֹמְרִים מֵרֹאשׁוֹ שֶׁל מִקְרָא הוּא יוֹצֵא, דִּכְתִיב וְהַמִּזְבֵּחַ עֵץ שָׁלֹשׁ אַמּוֹת, אַל תִּקְרֵי אַמּוֹת אֶלָּא אִמּוֹת, כְּמוֹ יֵשׁ אֵם לַמִּקְרָא, שָׁלֹשׁ כְּנֶגֶד תּוֹרָה נְבִיאִים וּכְתוּבִים, וְאָמְרֵי לַהּ מִקְרָא מִשְׁנָה וְתַלְמוּד. שֶׁצָּרִיךְ אָדָם לְדַבֵּר בָּהֶן עַל הַשֻּׁלְחָן, וְאָז קָרוּי שֻׁלְחָן אֲשֶׁר לִפְנֵי ה'. כָּךְ פֵּרֵשׁ רַשִׁ"י: 
+
+
+Mishnah 4
+
+<b>הַנֵּעוֹר בַּלַּיְלָה וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי.</b> וּמְחַשֵּׁב בְּלִבּוֹ דִּבְרֵי הֲבַאי:
+<b>הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ.</b> לְפִי שֶׁלַּיְלָה הוּא זְמַן לַמַּזִּיקִים, וְהַמְהַלֵּךְ בַּדֶּרֶךְ יְחִידִי הוּא בְּסַכָּנָה מִפְּנֵי הַלִּסְטִים וְכַמָּה פְּגָעִים רָעִים, וְאִם הָיָה מְחַשֵּׁב בְּדִבְרֵי תּוֹרָה הָיְתָה מְשַׁמַּרְתּוֹ: 
+
+
+Mishnah 5
+
+<b>עֹל מַלְכוּת.</b> מַשָּׂא מֶלֶךְ וְשָׂרִים:
+<b>דֶּרֶךְ אֶרֶץ.</b> עֲמַל וְטֹרַח הַפַּרְנָסָה, לְפִי שֶׁמְּלַאכְתּוֹ מִתְבָּרֶכֶת: 
+<b>הַפּוֹרֵק מִמֶּנּוּ עֹל תּוֹרָה.</b> הָאוֹמֵר קָשֶׁה עֻלָּהּ שֶׁל תּוֹרָה וְאֵינִי יָכוֹל לְסוֹבְלָהּ: 
+
+
+Mishnah 6
+
+<b>עֲשָׂרָה שֶׁהָיוּ יוֹשְׁבִים בַּדִּין.</b> גָּרְסִינַן:
+<b>בַּעֲדַת אֵל.</b> וְאֵין עֵדָה פְּחוּתָה מֵעֲשָׂרָה, שֶׁנֶּאֱמַר בַּמְרַגְּלִים (במדבר יד) עַד מָתַי לָעֵדָה הָרָעָה הַזֹּאת, יָצְאוּ יְהוֹשֻׁעַ וְכָלֵב, הֲרֵי עֲשָׂרָה: 
+<b>וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה שֶׁנֶּאֱמַר בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט.</b> שְׁלֹשָׁה דַּיָּנִים וּשְׁנֵי בַּעֲלֵי דִּינִים:
+<b>וּמִנַּיִן אֲפִלּוּ שְׁלֹשָׁה שֶׁנֶּאֱמַר וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ.</b> הָאֵשׁ וְהָאֲוִיר וְהַמַּיִם שֶׁהֵם שְׁלֹשָׁה, עַל אֶרֶץ יְסָדָהּ, עַל יְסוֹד הָאָרֶץ הֵם מַקִּיפִים. הֲרֵי לְךָ שֶׁשְּׁלֹשָׁה קְרוּיִין אֲגֻדָּה. אִי נַמִּי, מָצִינוּ שְׁלֹשָׁה קְרוּיִין אֲגֻדָּה, אֲגֻדַּת אֵזוֹב שֶׁהֵם שְׁלֹשָׁה קְלָחִים. וְיֵשׁ סְפָרִים שֶׁכָּתוּב בָּהֵן וּמִנַּיִן אֲפִלּוּ חֲמִשָּׁה שֶׁנֶּאֱמַר וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ, שֶׁאָדָם אוֹגֵד בְּיָדוֹ אַחַת שֶׁיֵּשׁ בָּהּ חָמֵשׁ אֶצְבָּעוֹת, וּכְלַל אֶצְבָּעוֹת שֶׁבַּיָּד קְרוּיִין אֲגֻדָּה. וּבְרֹאשׁ הַמִּקְרָא הוּא אוֹמֵר, הַבּוֹנֶה בַּשָּׁמַיִם מַעֲלוֹתָיו, כְּלוֹמַר הַשְּׁכִינָה שֶׁהִיא בַּשָּׁמַיִם יוֹרֶדֶת לְמַטָּה לָאָרֶץ כְּשֶׁיֵּשׁ שָׁם אֲגֻדָּה עוֹסְקִים בַּתּוֹרָה. וּמִנַּיִן אֲפִלּוּ שְׁלֹשָׁה שֶׁנֶּאֱמַר בְּקֶרֶב אֱלֹהִים יִשְׁפֹּט, שֶׁהַדַּיָּנִים הֵם שְׁלֹשָׁה: 
+<b>כִּי נָטַל עָלָיו.</b> לְשׁוֹן סְכָךְ. תַּרְגּוּם וְסַכּוֹתָ, וְתַטֵּל, כְּלוֹמַר שֶׁהַשְּׁכִינָה סוֹכֶכֶת עָלָיו: 
+
+
+Mishnah 7
+
+<b>תֵּן לוֹ מִשֶּׁלּוֹ.</b> לֹא תִּמָּנַע מִלְּהִתְעַסֵּק בְּחֶפְצֵי שָׁמַיִם בֵּין בְּגוּפְךָ בֵּין בְּמָמוֹנְךָ, [שֶׁאֵינְךָ נוֹתֵן מִשֶּׁלְּךָ, לֹא מִגּוּפְךָ וְלֹא מִמָּמוֹנְךָ], שֶׁאַתָּה וּמָמוֹנְךָ שֶׁלּוֹ: 
+<b>מַה נָּאֶה אִילָן זֶה מַה נָּאֶה נִיר זֶה.</b> הוּא הַדִּין לְכָל שִׂיחָה בְּטֵלָה, אֶלָּא שֶׁדִּבֵּר בַּהֹוֶה שֶׁדֶּרֶךְ הוֹלְכֵי דְּרָכִים לְדַבֵּר בְּמַה שֶּׁרוֹאִים בְּעֵינֵיהֶם. וְיֵשׁ אוֹמְרִים, דְּאַשְׁמוֹעִינַן רְבוּתָא דְּאַף עַל גַּב דְּעַל יְדֵי כֵן הוּא מְבָרֵךְ בָּרוּךְ שֶׁכָּכָה לוֹ בְּעוֹלָמוֹ, אַף עַל פִּי כֵן מַעֲלִין עָלָיו כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, מִפְּנֵי שֶׁהִפְסִיק מִמִּשְׁנָתוֹ: 
+<b>נִיר.</b> תֶּלֶם הַמַּחֲרֵשָׁה, כְּמוֹ נִירוּ לָכֶם נִיר (ירמיה ד): 
+
+
+Mishnah 8
+
+<b>כָּל הַשּׁוֹכֵחַ דָּבָר אֶחָד מִמִּשְׁנָתוֹ.</b> בִּשְׁבִיל שֶׁלֹּא חָזַר עָלֶיהָ, מַעֲלִין עָלָיו כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ. שֶׁמִּתּוֹךְ שִׁכְחָתוֹ הוּא בָּא לְהַתִּיר אֶת הָאָסוּר וְנִמְצֵאת תַּקָּלָה בָּאָה עַל יָדוֹ, וְשִׁגְגָתוֹ עוֹלָה זָדוֹן. אִי נַמִּי כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, לְפִי שֶׁאוֹתָהּ מִשְׁנָה הָיְתָה מְשַׁמַּרְתּוֹ וְעַכְשָׁיו שֶׁשְּׁכָחָהּ אֵינָהּ מְשַׁמַּרְתּוֹ: 
+<b>תָּקְפָה עָלָיו מִשְׁנָתוֹ.</b> שֶׁהָיְתָה קָשָׁה עָלָיו וּמִתּוֹךְ הַקֹּשִׁי שֶׁבָּהּ שְׁכָחָהּ: 
+
+
+Mishnah 9
+
+<b>כָּל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ.</b> אֲנִי שָׁמַעְתִּי, שֶׁמַּקְדִּים בְּמַחֲשַׁבְתּוֹ יִרְאַת חֶטְאוֹ לְחָכְמָתוֹ, שֶׁהוּא חוֹשֵׁב בְּלִבּוֹ אֶלְמַד בִּשְׁבִיל שֶׁאֶהְיֶה יְרֵא חֵטְא. וְזֶה עַל דֶּרֶךְ שֶׁאָמְרוּ תְּחִלַּת הַמַּחֲשָׁבָה [הִיא] סוֹף הַמַּעֲשֶׂה: 
+<b>חָכְמָתוֹ מִתְקַיֶּמֶת.</b> שֶׁהַחָכְמָה מְבִיאָתוֹ לְמַה שֶּׁלִּבּוֹ חָפֵץ וְהוּא נֶהֱנֶה בָּהּ:
+<b>וְכָל שֶׁחָכְמָתוֹ קוֹדֶמֶת לְיִרְאַת חֶטְאוֹ.</b> שֶׁאֵינוֹ לוֹמֵד עַל מְנָת לַעֲשׂוֹת, הוֹאִיל וְאֵין לְבָבוֹ פּוֹנֶה לִהְיוֹת יְרֵא חֵטְא: 
+<b>אֵין חָכְמָתוֹ מִתְקַיֶּמֶת.</b> שֶׁמִּתּוֹךְ שֶׁהִיא מוֹנַעַת אוֹתוֹ מִלָּלֶכֶת אַחֲרֵי שְׁרִירוּת לִבּוֹ הוּא קָץ בָּהּ וּמוֹאֲסָהּ וּמַנִּיחָהּ:
+<b>כָּל שֶׁמַּעֲשָׂיו מְרֻבִּים מֵחָכְמָתוֹ.</b> הָכָא מַיְרֵי שֶׁזָּרִיז בְּמִצְוֹת עֲשֵׂה, וּלְעֵיל בְּכָל שֶׁיִּרְאַת חֶטְאוֹ קוֹדֶמֶת לְחָכְמָתוֹ אַיְרֵי שֶׁנִּזְהָר בְּמִצְוֹת לֹא תַעֲשֶׂה: 
+
+
+Mishnah 10
+
+<b>כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ.</b> כָּל מִי שֶׁאָהוּב לְמַטָּה בְּיָדוּעַ שֶׁהוּא אָהוּב לְמַעְלָה:
+<b>שֵׁנָה שֶׁל שַׁחֲרִית.</b> שֶׁהוֹלֵךְ וְיָשֵׁן עַד שֶׁעוֹנַת קְרִיאַת שְׁמַע עוֹבֶרֶת:
+<b>וְיַיִן שֶׁל צָהֳרַיִם.</b> מוֹשֵׁךְ לִבּוֹ שֶׁל אָדָם, דִּכְתִיב (קהלת ב) לִמְשֹׁךְ בַּיַּיִן אֶת בְּשָׂרִי, וּמֵבִיא אוֹתוֹ לִידֵי שִׁכְרוּת: 
+<b>וְשִׂיחַת הַיְלָדִים.</b> מְבַטֶּלֶת אֶת אֲבוֹתֵיהֶם מִלַּעֲסֹק בַּתּוֹרָה:
+<b>וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ.</b> שֶׁמִּתְכַּנְּסִים וּמְדַבְּרִים בִּדְבָרִים בְּטֵלִים: 
+
+
+Mishnah 11
+
+<b>הַמְחַלֵּל אֶת הַקָּדָשִׁים.</b> הַמֵּבִיא קָדְשֵׁי הַמִּזְבֵּחַ לִידֵי פִּגּוּל וְנוֹתָר וְטָמֵא, אוֹ הַמּוֹעֵל וְנֶהֱנֶה בֵּין בְּקָדְשֵׁי מִזְבֵּחַ בֵּין בְּקָדְשֵׁי בֶּדֶק הַבַּיִת: 
+<b>וְהַמְבַזֶּה אֶת הַמּוֹעֲדוֹת.</b> יָמִים שֶׁל חֹל הַמּוֹעֵד, עוֹשֶׂה בָּהֶן מְלָאכָה אוֹ נוֹהֵג בָּהֶן מִנְהַג חֹל בַּאֲכִילָה וּשְׁתִיָּה: 
+<b>וְהַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָרַבִּים.</b> הַמִּתְבַּיֵּשׁ פָּנָיו מַאֲדִימוֹת תְּחִלָּה וְאַחַר כָּךְ מִתְלַבְּנוֹת, שֶׁהַנֶּפֶשׁ יֵשׁ לָהּ שְׁתֵּי תְּנוּעוֹת אַחַת לַחוּץ וְאַחַת לִפְנִים, וּכְשֶׁמְּבַיְּשִׁין אֶת הָאָדָם בִּתְחִלָּה הָרוּחַ מִתְנוֹעֵעַ לְצַד חוּץ כְּמִי שֶׁמִּתְמַלֵּא חֵמָה וּפָנָיו מַאֲדִימוֹת, וּכְשֶׁאֵינוֹ מוֹצֵא טַעֲנָה כֵּיצַד יָסִיר הַבֹּשֶׁת הַהוּא מֵעַל פָּנָיו, הוּא דּוֹאֵג בְּקִרְבּוֹ וְנִכְנַס הָרוּחַ לְצַד פָּנָיו מִפְּנֵי הַצַּעַר, וּפָנָיו מִתְכַּרְכְּמִים וּמִתְלַבְּנִים. וְזֶהוּ שֶׁאָמְרוּ (בבא מציעא נח:) בְּעִנְיַן הַהַלְבָּנָה, דְּאַזִּיל סוּמְקָא וְאָתִי חִיוְרָא: 
+<b>וְהַמֵּפֵר בְּרִיתוֹ.</b> שֶׁלֹּא מָל, אוֹ שֶׁמָּל וּמוֹשֵׁךְ עָרְלָתוֹ לְכַסּוֹת הַמִּילָה כְּדֵי שֶׁלֹּא יֵרָאֶה שֶׁהוּא מָהוּל: 
+<b>וְהַמְגַלֶּה פָנִים בַּתּוֹרָה.</b> שֶׁמַּרְאֶה פָּנִים וּפֵרוּשִׁים בַּתּוֹרָה שֶׁלֹּא כַּהֲלָכָה. כְּגוֹן הַמְתַרְגֵּם וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמּוֹלֵךְ, וּמִזַּרְעֲךָ לֹא תִתֵּן לְאַעֲבָרָא לְאַרְמִיּוּתָא. וְאֵין זֶה פְּשׁוּטוֹ שֶׁל מִקְרָא. וּבִכְלָל זֶה הַדּוֹרֵשׁ דְּרָשׁוֹת שֶׁל דֹּפִי. פֵּרוּשׁ אַחֵר, מְגַלֶּה פָּנִים, שֶׁמֵּעֵז פָּנָיו לַעֲבֹר עַל דִּבְרֵי תּוֹרָה בְּפַרְהֶסְיָא בְּיָד רָמָה וְאֵין לוֹ בּשֶׁת פָּנִים: 
+<b>אַף עַל פִּי שֶׁיֵּשׁ בְּיָדוֹ תּוֹרָה וּמַעֲשִׂים טוֹבִים.</b> וְלֹא חָזַר בִּתְשׁוּבָה מֵאַחַת מֵעֲבֵרוֹת הַלָּלוּ שֶׁבְּיָדוֹ, אַף עַל פִּי שֶׁבָּאוּ עָלָיו יִסּוּרִים וּמֵת בַּיִּסּוּרִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא. אֲבָל אִם חָזַר בִּתְשׁוּבָה קֹדֶם מוֹתוֹ, אֵין לְךָ דָּבָר שֶׁעוֹמֵד בִּפְנֵי הַתְּשׁוּבָה: 
+
+
+Mishnah 12
+
+<b>הֱוֵי קַל לְרֹאשׁ.</b> לִפְנֵי אָדָם גָּדוֹל זָקֵן וְיוֹשֵׁב בָּרֹאשׁ בַּיְּשִׁיבָה, הֱוֵי קַל לַעֲבֹד עֲבוֹדָתוֹ וּלְשַׁמֵּשׁ לְפָנָיו: 
+<b>וְנוֹחַ לְתִשְׁחֹרֶת.</b> לְאָדָם בָּחוּר שֶׁשַּׂעֲרוֹתָיו שְׁחֹרוֹת אֵינְךָ צָרִיךְ לְהָקֵל עַצְמְךָ כָּל כָּךְ, אֶלָּא תַּעֲמֹד לְפָנָיו בְּנַחַת וּבְיִשּׁוּב: 
+<b>וֶהֱוֵי מְקַבֵּל וְכוּ'.</b> נֶגֶד כָּל אָדָם בֵּין רֹאשׁ בֵּין תִּשְׁחֹרֶת תַּעֲמֹד בְּשִׂמְחָה. מְקַבֵּל, כְּמוֹ מַקְבִּיל. מִתַּרְגּוּם נֶגֶד, קֳבֵל. פֵּרוּשׁ אַחֵר, הֱוֵי קַל לְרֹאשׁ, בְּרֵאשִׁיתְךָ כְּשֶׁאַתָּה בָּחוּר הֱוֵי קַל לַעֲשׂוֹת רְצוֹן בּוֹרַאֲךָ, וּבְזִקְנוּתְךָ כְּשֶׁהֻשְׁחֲרוּ פָּנֶיךָ מִפְּנֵי הַזִּקְנָה תְּהֵא נוֹחַ לוֹ: 
+
+
+Mishnah 13
+
+<b>מָסֹרֶת סְיָג לַתּוֹרָה.</b> הַמָּסֹרֶת שֶׁמָּסְרוּ לָנוּ חֲכָמִים בַּחֲסֵרוֹת וִיתֵרוֹת שֶׁבַּתּוֹרָה, הֵם גָּדֵר וְחִזּוּק לַתּוֹרָה שֶׁבִּכְתָב, שֶׁעַל יְדֵיהֶם אָנוּ מְבִינִים כַּמָּה מִצְוֹת אֵיךְ יַעֲשׂוּ אוֹתָם. כְּמוֹ בַּסֻּכּוֹת בַּסֻּכֹּת בַּסֻּכֹּת, שְׁנַיִם חֲסֵרִים וְאֶחָד מָלֵא, שֶׁמִּמֶּנּוּ אָנוּ לוֹמְדִים לְהַכְשִׁיר סֻכָּה בְּשָׁלֹשׁ דְּפָנוֹת. וּכְגוֹן מוֹעֲדֵי ה' אֲשֶׁר תִּקְרְאוּ אֹתָם, שֶׁנִּכְתָּב חָסֵר בִּשְׁלֹשָׁה מְקוֹמוֹת, לְלַמֵּד, אַתֶּם אֲפִלּוּ שׁוֹגְגִים, אַתֶּם אֲפִלּוּ מְזִידִים, אַתֶּם אֲפִלּוּ מֻטְעִים: 
+<b>מַעַשְׂרוֹת סְיָג לָעֹשֶׁר.</b> דִּכְתִיב עַשֵּׂר תְּעַשֵּׂר, עַשֵּׂר בִּשְׁבִיל שֶׁתִּתְעַשֵּׁר (תענית ט): 
+<b>נְדָרִים סְיָג לַפְּרִישׁוּת.</b> בִּזְמַן שֶׁאָדָם מַתְחִיל בִּפְרִישׁוּת וּמִתְיָרֵא שֶׁלֹּא יַעֲבֹר, מְקַבֵּל עָלָיו בִּלְשׁוֹן נֶדֶר שֶׁלֹּא יַעֲשֶׂה כָּךְ וְכָךְ, וְעַל יְדֵי כֵן הוּא כּוֹבֵשׁ אֶת יִצְרוֹ: 
+<b>סְיָג לַחָכְמָה שְׁתִיקָה.</b> בְּמַה אֲנַן קָיְמִין, אִי בִּשְׁתִיקָה מִדִּבְרֵי תּוֹרָה, הֲרֵי כְּבָר כְּתִיב וְהָגִיתָ בּוֹ וְגוֹ', אִי בִּשְׁתִיקָה מֵרְכִילוּת וְלָשׁוֹן הָרָע וּקְלָלָה, דְּאוֹרַיְתָא נִינְהוּ. הָא אֵינוֹ מְדַבֵּר אֶלָּא בִּשְׁתִיקָה מִדִּבְרֵי הָרְשׁוּת שֶׁבֵּין אָדָם לַחֲבֵרוֹ, שֶׁיֵּשׁ לוֹ לָאָדָם לְמַעֵט הַדִּבּוּר בָּהֶם כָּל מַה שֶּׁאֶפְשָׁר. וַעֲלֵיהֶם אָמַר שְׁלֹמֹה (משלי יז) גַּם אֱוִיל מַחֲרִישׁ חָכָם יֵחָשֵׁב: 
+
+
+Mishnah 14
+
+<b>חִבָּה יְתֵרָה נוֹדַעַת לוֹ.</b> רַמְבַּ"ם פֵּרֵשׁ, חִבָּה יְתֵרָה הֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לָאָדָם שֶׁהוֹדִיעוֹ וְאָמַר לוֹ רְאֵה שֶׁבְּרָאתִיךָ בְּצֶלֶם, שֶׁהַמֵּטִיב לַחֲבֵרוֹ וּמוֹדִיעוֹ הַטּוֹבָה שֶׁעָשָׂה עִמּוֹ, מַרְאֶה חִבָּה יְתֵרָה יוֹתֵר מִשֶּׁאִלּוּ הֵטִיב עִמּוֹ וְאֵינוֹ חָשׁוּב בְּעֵינָיו לְהוֹדִיעוֹ הַטּוֹבָה שֶׁעָשָׂה עִמּוֹ. וְיֵשׁ לְפָרֵשׁ, חִבָּה יְתֵרָה נוֹדַעַת לוֹ, חִבָּה גְּלוּיָה וּמְפֻרְסֶמֶת, שֶׁלֹּא בִּלְבַד אַהֲבָה מְסֻתֶּרֶת הָיָה לוֹ לַמָּקוֹם בָּרוּךְ הוּא עִם הָאָדָם אֶלָּא אַף חִבָּה גְּלוּיָה וִידוּעָה לַכֹּל: 
+<b>שֶׁנֶּאֱמַר כִּי לֶקַח טוֹב.</b> כָּל מַעֲשֵׂה בְרֵאשִׁית שֶׁנֶּאֱמַר בּוֹ וַיַּרְא אֱלֹהִים כִּי טוֹב, לֹא נִבְרָא אֶלָּא בִּשְׁבִיל הַתּוֹרָה שֶׁנִּקְרֵאת לֶקַח, כְּמַה דְּאַתְּ אָמַר (דברים לב) יַעֲרֹף כַּמָּטָר לִקְחִי: 
+
+
+Mishnah 15
+
+<b>הַכֹּל צָפוּי.</b> כָּל מַה שֶּׁאָדָם עוֹשֶׂה בְּחַדְרֵי חֲדָרִים גָּלוּי לְפָנָיו:
+<b>וְהָרְשׁוּת נְתוּנָה.</b> בְּיָדוֹ שֶׁל אָדָם לַעֲשׂוֹת טוֹב וָרַע, כְּדִכְתִיב (שם ל) רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת הַחַיִּים וְגוֹ': 
+<b>וּבְטוֹב הָעוֹלָם נִדּוֹן.</b> בְּמִדַּת רַחֲמִים. וְאַף עַל פִּי כֵן אֵין הַכֹּל שָׁוִין בְּמִדָּה זוֹ, לְפִי שֶׁהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה. הַמַּרְבֶּה בְּמַעֲשִׂים טוֹבִים נוֹתְנִים לוֹ רַחֲמִים מְרֻבִּים, וְהַמַּמְעִיט בְּמַעֲשִׂים טוֹבִים מְמַעֲטִים לוֹ בְּרַחֲמִים. פֵּרוּשׁ אַחֵר, וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה, לְפִי רֹב מַעֲשָׂיו שֶׁל אָדָם הוּא נִדּוֹן, אִם רֹב זְכֻיּוֹת זַכַּאי, אִם רֹב עֲוֹנוֹת חַיָּב. וְרַמְבַּ"ם פֵּרֵשׁ, הַכֹּל צָפוּי, כָּל מַעֲשֵׂה בְנֵי אָדָם מַה שֶּׁעָשָׂה וּמַה שֶּׁעָתִיד לַעֲשׂוֹת הַכֹּל גָּלוּי לְפָנָיו, וְלֹא תֹּאמַר כֵּיוָן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יוֹדֵעַ מַה שֶּׁיַּעֲשֶׂה הָאָדָם אִם כֵּן הוּא מֻכְרָח בְּמַעֲשָׂיו שֶׁיִּהְיֶה צַדִּיק אוֹ רָשָׁע, כִּי הָרְשׁוּת נְתוּנָה בְּיָדוֹ לַעֲשׂוֹת טוֹב וָרַע וְאֵין שׁוּם דָּבָר שֶׁיַּכְרִיחֵהוּ כְּלָל, וְכֵיוָן שֶׁכֵּן הוּא, בְּטוֹב הָעוֹלָם נִדּוֹן, לְהִפָּרַע מִן הָרְשָׁעִים וְלִתֵּן שָׂכָר טוֹב לַצַּדִּיקִים. שֶׁהַחוֹטֵא חָטָא בִּרְצוֹנוֹ, רָאוּי שֶׁיֵּעָנֵשׁ. וְהַצַּדִּיק הָיָה צַדִּיק בִּרְצוֹנוֹ, וְרָאוּי שֶׁיְּקַבֵּל שָׂכָר: 
+<b>וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה.</b> לְפִי מַה שֶּׁאָדָם כּוֹפֵל וּמַתְמִיד בַּעֲשִׂיַּת הַטּוֹב כָּךְ שְׂכָרוֹ מְרֻבֶּה. שֶׁאֵינוֹ דּוֹמֶה הַמְחַלֵּק מֵאָה זְהוּבִים לִצְדָקָה בְּמֵאָה פְּעָמִים, לְנוֹתֵן אוֹתָם בְּפַעַם אַחַת. וְגִרְסַת רַמְבַּ"ם הִיא, וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה, אֲבָל לֹא עַל פִּי הַמַּעֲשֶׂה: 
+
+
+Mishnah 16
+
+<b>הַכֹּל נָתוּן בְּעֵרָבוֹן.</b> רַגְלוֹהִי דְּבַר נַשׁ אִינוּן עֲרֵבִין בֵּיהּ (סכה נג.) לַאֲתַר דְּמִתְבָּעֵי תָּמָן מוֹבִילִין יָתֵיהּ:
+<b>וּמְצוּדָה פְרוּסָה.</b> יִסּוּרִין וּמִיתָה:
+<b>הַחֲנוּת פְּתוּחָה.</b> וּבְנֵי אָדָם נִכְנָסִים שָׁם וְלוֹקְחִים בַּהַקָּפָה:
+<b>וְהַחֶנְוָנִי מֵקִיף.</b> וּמַאֲמִין לְכָל הַבָּא לִטֹּל. כָּךְ בְּנֵי אָדָם חוֹטְאִים בְּכָל יוֹם וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַמְתִּין לָהֶם עַד בֹּא עִתָּם:
+<b>וְהַפִּנְקָס פָּתוּחַ.</b> לִכְתֹּב בָּהּ הַהַקָּפוֹת כְּדֵי שֶׁלֹּא יִשָׁכַח:
+<b>וְהַיָּד כּוֹתֶבֶת.</b> שֶׁלֹּא תֹּאמַר אַף עַל פִּי שֶׁהַפִּנְקָס פָּתוּחַ פְּעָמִים שֶׁהַחֶנְוָנִי טָרוּד וְאֵינוֹ כּוֹתֵב הַכֹּל, לְכָךְ אָמַר וְהַיָּד כּוֹתֶבֶת: 
+<b>וְכָל הָרוֹצֶה לִלְווֹת וְכוּ'.</b> הַיְנוּ וְהָרְשׁוּת נְתוּנָה דִּלְעֵיל, שֶׁאֵין שׁוּם אָדָם מֻכְרָח לִלְווֹת שֶׁלֹּא בִּרְצוֹנוֹ: 
+<b>וְהַגַּבָּאִים.</b> יִסּוּרִים וּפְגָעִים רָעִים:
+<b>לְדַעְתּוֹ.</b> פְּעָמִים שֶׁזּוֹכֵר אֶת חוֹבוֹ וְאוֹמֵר יָפֶה דַּנְתַּנִי:
+<b>וְשֶׁלֹּא לְדַעְתּוֹ.</b> פְּעָמִים שֶׁשָּׁכַח וְקוֹרֵא תִּגָּר כְּנֶגֶד דִּינוֹ שֶׁל מָקוֹם בָּרוּךְ הוּא:
+<b>וְיֵשׁ לָהֶם עַל מַה שֶּׁיִּסְמֹכוּ.</b> עַל הַפִּנְקָס, וְעַל הַחֶנְוָנִי שֶׁהוּא נֶאֱמָן עַל פִּנְקָסוֹ. כָּךְ הַיִּסּוּרִים הַלָּלוּ הֵן נִסְמָכִים עַל מַעֲשָׂיו שֶׁל אָדָם הַנִּזְכָּרִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, אַף עַל פִּי שֶׁהֵם נִשְׁכָּחִים מִן הָאָדָם: 
+<b>וְהַדִּין דִּין אֱמֶת.</b> שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בִּטְרוּנְיָא עִם בְּרִיּוֹתָיו (עבודה זרה ג.):
+<b>וְהַכֹּל מְתֻקָּן לַסְּעוּדָה.</b> אֶחָד צַדִּיקִים וְאֶחָד רְשָׁעִים יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא לְאַחַר שֶׁגָּבוּ מֵהֶן אֶת חוֹבָן: 
+
+
+Mishnah 17
+
+<b>אִם אֵין תּוֹרָה וְכוּ'.</b> אֵין מַשָּׂאוֹ וּמַתָּנוֹ יָפֶה עִם הַבְּרִיּוֹת:
+<b>אִם אֵין דֶּרֶךְ אֶרֶץ וְכוּ'.</b> סוֹף שֶׁתּוֹרָתוֹ מִשְׁתַּכַּחַת מִמֶּנּוּ:
+<b>אִם אֵין דַּעַת וְכוּ'.</b> דַּעַת, הוּא שֶׁמּוֹצֵא טַעַם לַדָּבָר. וּבִינָה, הוּא שֶׁמֵּבִין דָּבָר מִתּוֹךְ דָּבָר אֲבָל אֵינוֹ מַרְאֶה לוֹ טַעַם. וְאִם אֵין דַּעַת לָתֵת טַעַם לַדָּבָר אֵין בִּינָה, אַחַר שֶׁלֹּא יָדַע טַעֲמוֹ שֶׁל דָּבָר כְּאִלּוּ לֹא יְדָעוֹ. וּמִכָּל מָקוֹם הַבִּינָה הִיא קוֹדֶמֶת, לְפִיכָךְ אִם אֵין בִּינָה אֵין דַּעַת: 
+<b>אִם אֵין קֶמַח אֵין תּוֹרָה.</b> מִי שֶׁאֵין לוֹ מַה יֹּאכַל הֵיאַךְ יַעֲסֹק בַּתּוֹרָה:
+<b>אִם אֵין תּוֹרָה אֵין קֶמַח.</b> מַה יּוֹעִיל לוֹ הַקֶּמַח שֶׁבְּיָדוֹ, הוֹאִיל וְאֵין בּוֹ תּוֹרָה, נוֹחַ לוֹ שֶׁלֹּא הָיָה לוֹ קֶמַח וְהָיָה מֵת בָּרָעָב: 
+
+
+Mishnah 18
+
+<b>קִנִּין.</b> קָרְבְּנוֹת הָעוֹף קְרוּיִין קִנִּין, לְשׁוֹן קַן צִפּוֹר. וְיֵשׁ בָּהֶן הֲלָכוֹת חֲמוּרוֹת, כְּגוֹן אִם נִתְעָרְבוּ חוֹבָה בִנְדָבָה, אוֹ עוֹלָה שֶׁמַּעֲשֶׂיהָ לְמַעְלָה בְּחַטָּאת שֶׁמַּעֲשֶׂיהָ לְמַטָּה: 
+<b>וּפִתְחֵי נִּדָּה.</b> הִלְכוֹת נִדָּה שֶׁאִבְּדָה וִסְתָּהּ וּצְרִיכָה לִשְׁמֹר עַד שֶׁתַּחְזֹר לְפִתְחָהּ. וּפְעָמִים שֶׁהִיא צְרִיכָה לִטְבֹּל צ"ה טְבִילוֹת לְדִבְרֵי הָאוֹמֵר טְבִילָה בִּזְמַנָּהּ מִצְוָה: 
+<b>הֵן הֵן גּוּפֵי הֲלָכוֹת.</b> עִקַּר תּוֹרָה שֶׁבְּעַל פֶּה, שֶׁמְּקַבְּלִים עָלֶיהָ שָׂכָר: 
+<b>תְּקוּפוֹת.</b> עִנְיַן מַהֲלַךְ הַמַּזָּלוֹת:
+<b>וְגִימַטְרִיאוֹת.</b> חֶשְׁבּוֹן הָאוֹתִיּוֹת:
+<b>פַּרְפְּרָאוֹת לַחָכְמָה.</b> כְּמוֹ הַפַּרְפְּרָאוֹת שֶׁרְגִילִין לֶאֱכֹל בְּסוֹף הַסְּעוּדָה לְקִנּוּחַ דֶּרֶךְ תַּעֲנוּג, כָּךְ הַחָכְמוֹת הַלָּלוּ מְכַבְּדוֹת אֶת בַּעֲלֵיהֶם בְּעֵינֵי הַבְּרִיּוֹת: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בֶּן זוֹמָא.</b> לְפִי שֶׁלֹּא הֶאֱרִיךְ יָמִים וְלֹא נִסְמַךְ שֶׁיִּקָּרֵא רַבִּי, הָיוּ קוֹרִין אוֹתוֹ עַל שֵׁם אָבִיו. וְכֵן בֶּן עַזַּאי. וּשְׁנֵיהֶם שְׁמָם שִׁמְעוֹן: 
+<b>אֵיזֶהוּ חָכָם.</b> הָכִי קָאָמַר, אֵיזֶהוּ חָכָם שֶׁרָאוּי שֶׁיִּתְהַלֵּל בְּחָכְמָתוֹ: 
+<b>הַלּוֹמֵד מִכָּל אָדָם.</b> וְאַף עַל פִּי שֶׁהוּא קָטָן מִמֶּנּוּ. שֶׁכֵּיוָן שֶׁאֵינוֹ חָס עַל כְּבוֹדוֹ וְלוֹמֵד מִן הַקְּטַנִּים, נִכָּרִים הַדְּבָרִים שֶׁחָכְמָתוֹ הוּא לְשֵׁם שָׁמַיִם וְלֹא לְהִתְיַהֵר וּלְהִתְפָּאֵר בָּהּ: 
+<b>שֶׁנֶּאֱמַר מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי.</b> וְסֵיפָא דִּקְרָא כִּי עֵדְוֹתֶיךָ שִׂיחָה לִי, כְּלוֹמַר הָיִיתִי לוֹמֵד תּוֹרָה מִכָּל מְלַמְּדַי וַאֲפִלּוּ מִן הַקְּטַנִּים מִמֶּנִּי וְלֹא הָיִיתִי חוֹשֵׁשׁ לִכְבוֹדִי, כִּי עֵדְוֹתֶיךָ שִׂיחָה לִי, שֶׁכָּל כַּוָּנָתִי הָיְתָה לַשָּׁמַיִם בִּלְבַד. וְכֵן אֵיזֶהוּ גִּבּוֹר שֶׁרָאוּי שֶׁיִּתְהַלֵּל בִּגְבוּרָתוֹ, הַכּוֹבֵשׁ אֶת יִצְרוֹ: 
+<b>שֶׁנֶּאֱמַר טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר.</b> הָכִי הֲוֵי פֵּרוּשָׁא דִּקְרָא, טוֹב אֶרֶךְ אַפַּיִם הַבָּא מִצַּד הַגְּבוּרָה שֶׁל כִּבּוּשׁ הַיֵּצֶר, לֹא מִצַּד רַכּוּת הַטֶּבַע. וְכֵן מוֹשֵׁל בְּרוּחוֹ כְּשֶׁבָּא מִלּוֹכֵד עִיר, מִן הַמֶּלֶךְ שֶׁלְּאַחַר שֶׁכָּבַשׁ אֶת הָעִיר וּבָאוּ לְיָדוֹ הָאֲנָשִׁים הַמּוֹרְדִים בּוֹ, מוֹשֵׁל בְּרוּחוֹ וְאֵינוֹ הוֹרְגָן: 
+<b>אֵיזֶהוּ עָשִׁיר.</b> הָרָאוּי לוֹ לְהִתְהַלֵּל בְּעָשְׁרוֹ, הַשָּׂמֵחַ בְּחֶלְקוֹ: 
+<b>אֵיזֶהוּ מְכֻבָּד.</b> לְפִי שֶׁשְּׁלֹשָׁה דְּבָרִים טוֹבִים הַלָּלוּ שֶׁנִּזְכְּרוּ לְעֵיל, שֶׁהֵם הַחָכְמָה וְהַגְּבוּרָה וְהָעֹשֶׁר, הַזּוֹכֶה בָּהֶם הוּא נִכְבָּד מֵעַצְמוֹ בְּעֵינֵי אֱלֹהִים וְאָדָם, וְאַף אִם הַבְּרִיּוֹת לֹא יְכַבְּדוּהוּ בַּעֲבוּרָם, לְכָךְ חִבֵּר הַתַּנָּא לְזֶה וְאָמַר מִי שֶׁיֵּשׁ בּוֹ הַמִּדּוֹת הַלָּלוּ וְהוּא נִכְבָּד בְּעַצְמוֹ, מַה יַּעֲשֶׂה וְיִהְיֶה מְכֻבָּד מֵאֲחֵרִים, יְכַבֵּד אֶת הַבְּרִיּוֹת: 
+<b>כִּי מְכַבְּדַי אֲכַבֵּד.</b> וְהַדְּבָרִים קַל וָחֹמֶר, וּמַה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא מֶלֶךְ הַכָּבוֹד וְכָל מַה שֶּׁבָּרָא בְּעוֹלָמוֹ לֹא בָּרָא אֶלָּא לִכְבוֹדוֹ, מְכַבֵּד אֶת מְכַבְּדָיו, קַל וָחֹמֶר לְבָשָׂר וָדָם: 
+<b>וּבֹזַי יֵקָלּוּ.</b> לָמַדְנוּ עַנְוְתָנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. לֹא אָמַר וּבֹזַי אֲקַלֵּל, אֶלָּא יֵקַלּוּ מֵעַצְמָם. וּבִכְבוֹד הַצַּדִּיקִים הִקְפִּיד יוֹתֵר, שֶׁנֶּאֱמַר (בראשית יב) וּמְקַלֶּלְךָ אָאֹר: 
+
+
+Mishnah 2
+
+<b>שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה.</b> כָּךְ מִנְהָגוֹ שֶׁל עוֹלָם, הָעוֹשֶׂה מִצְוָה אַחַת נוֹחַ לוֹ לַעֲשׂוֹת אֲחֵרוֹת, וְהַמַתְחִיל בַּעֲבֵרוֹת קָשֶׁה לִפְרֹשׁ מֵהֶם. וְעוֹד, שֶׁשְּׂכַר מִצְוָה מִצְוָה. שֶׁמִּן הַשָּׁמַיִם מְסַיְּעִין וּמַזְמִינִים בְּיַד מִי שֶׁעָשָׂה מִצְוָה אַחַת שֶׁיַּעֲשֶׂה אַחֶרֶת כְּדֵי לָתֵת לוֹ שָׂכָר עַל שְׁתֵּיהֶן. וְכֵן שְׂכַר עֲבֵרָה וְכוּ'. פֵּרוּשׁ אַחֵר, שֶׁשְּׂכַר מִצְוָה מִצְוָה, שֶׁכָּל מַה שֶּׁאָדָם מִשְׂתַּכֵּר וּמִתְעַנֵּג בַּעֲשִׂיַּת הַמִּצְוָה נֶחְשַׁב לוֹ לְמִצְוָה בִּפְנֵי עַצְמָהּ, וְנוֹטֵל שָׂכָר עַל הַמִּצְוָה שֶׁעָשָׂה וְעַל הָעֹנֶג וְהַהֲנָאָה שֶׁנֶּהֱנָה בַּעֲשִׂיָּתָה: 
+<b>וּשְׂכַר עֲבֵרָה עֲבֵרָה.</b> וְהַשָּׂכָר וְהַהֲנָאָה שֶׁמַּגַּעַת לוֹ לָאָדָם בַּעֲשִׂיַּת הָעֲבֵרָה נֶחְשָׁב לוֹ כַּעֲבֵרָה בִּפְנֵי עַצְמָהּ, וְלוֹקֶה עַל הָעֲבֵרָה שֶׁעָשָׂה וְעַל הַשָּׂכָר וְהַהֲנָאָה שֶׁמְּקַבֵּל בַּעֲשִׂיָּתָהּ: 
+
+
+Mishnah 3
+
+<b>אַל תְּהִי בָז לְכָל אָדָם.</b> לוֹמַר מַה יּוּכַל פְּלוֹנִי לְהַזִּיק לִי:
+<b>וְאַל תְּהִי מַפְלִיג.</b> מַרְחִיק לְכָל דָּבָר שֶׁיֵּשׁ לָחוּשׁ עָלָיו, אַל תֹּאמַר רָחוֹק הוּא שֶׁיִּהְיֶה וְאֵין לִדְאֹג מִמֶּנּוּ: 
+
+
+Mishnah 4
+
+<b>מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ.</b> אַף עַל פִּי שֶׁבִּשְׁאָר מִדּוֹת הַדֶּרֶךְ הָאֶמְצָעִית הִיא הַמְשֻׁבַּחַת, בְּמִדַּת הַגַּאֲוָה אֵינוֹ כֵן, אֶלָּא יִטֶּה לַקָּצֶה הָאַחֲרוֹן שֶׁל שִׁפְלוּת הָרוּחַ. לְפִי שֶׁהַגַּאֲוָה הִיא מְאוּסָה בְּיוֹתֵר, וְעוֹד שֶׁרֹב בְּנֵי אָדָם נִכְשָׁלִים בָּהּ וְלֹא בְּדִילֵי אֱינָשֵׁי מִנַּהּ, לְכָךְ צָרִיךְ לַעֲשׂוֹת לָהּ הַרְחָקָה יְתֵרָה: 
+
+
+Mishnah 5
+
+<b>הַלּוֹמֵד עַל מְנָת לְלַמֵּד מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד.</b> גָּרְסִינַן. וְהָכִי פֵּרוּשׁוֹ, הַלּוֹמֵד עַל מְנָת לִהְיוֹת תָּמִיד עוֹסֵק בַּתּוֹרָה וְאֵין בְּדַעְתּוֹ לִהְיוֹת גּוֹמֵל חֲסָדִים עִם הַבְּרִיּוֹת, כְּרַבָּה (ראש השנה יח.) דְּעָסַק בַּתּוֹרָה וְלֹא עָסַק בִּגְמִילוּת חֲסָדִים, אַף עַל גַּב דְּאִבָּעֵי לֵיהּ לְאִעַסּוֹקֵי נַמִּי בִּגְמִילוּת חֲסָדִים, מִכָּל מָקוֹם מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד, וְתִהְיֶה מַחֲשַׁבְתּוֹ נַעֲשֵׂית. וְהַלּוֹמֵד עַל מְנָת לַעֲשׂוֹת, שֶׁהוּא רוֹצֶה לַעֲסֹק בַּתּוֹרָה וְלִהְיוֹת גַּם כֵּן גּוֹמֵל חֲסָדִים, כְּאַבַּיֵי (שם) דְּעָסַק בַּתּוֹרָה וּבִגְמִילוּת חֲסָדִים, מַסְפִּיקִין בְּיָדוֹ לְהַשְׁלִים מַחֲשַׁבְתּוֹ, וְיִזְכֶּה לִלְמֹד וּלְלַמֵּד לִשְׁמֹר וְלַעֲשׂוֹת. וְיֵשׁ מְפָרְשִׁים הַלּוֹמֵד עַל מְנָת לְלַמֵּד, בִּשְׁבִיל שֶׁיִּקָּרֵא רַב, וְגוֹרְסִין אֵין מַסְפִּיקִין בְּיָדוֹ לִלְמֹד וּלְלַמֵּד. וּבְרֹב הַסְּפָרִים מָצָאתִי כְּגִרְסָא רִאשׁוֹנָה, וְעִקָּר: 
+<b>אַל תַּעֲשֵׂם עֲטָרָה לְהִתְגַּדֵּל בָּהֶם.</b> שֶׁלֹּא תֹּאמַר אֶלְמַד בִּשְׁבִיל שֶׁאֶקָּרֵא רַבִּי וְיוֹשִׁיבוּנִי בָּרֹאשׁ, אֶלָּא לְמַד מֵאַהֲבָה וְסוֹף הַכָּבוֹד לָבֹא: 
+<b>וְלֹא קַרְדֹּם לַחְפֹּר בָּהֶם.</b> וְלֹא תִּלְמַד תּוֹרָה כְּדֵי לַעֲשׂוֹת מִמֶּנָּה מְלָאכָה שֶׁתִּתְפַּרְנֵס בָּהּ, כְּמוֹ קַרְדֹּם לַחְפֹּר בָּהּ, שֶׁהָעוֹשֶׂה כֵן מוֹעֵל בִּקְדֻשָּׁתָהּ שֶׁל תּוֹרָה וְחַיָּב מִיתָה בִּידֵי שָׁמַיִם כְּמִי שֶׁנֶּהֱנֶה מִן הַהֶקְדֵּשׁ. וּמְלַמְּדֵי תִּינוֹקוֹת נוֹטְלִין שְׂכָר שִׁמּוּר הַתִּינוֹקוֹת בִּלְבַד, שֶׁמְּשַׁמְּרִין אוֹתָן שֶׁלֹּא יִפְשְׁעוּ וְיַזִּיקוּ, וּשְׂכַר פִּסּוּק טְעָמִים, שֶׁאֵין הָרַב חַיָּב לִטְרֹחַ וּלְלַמֵּד לַתַּלְמִידִים פִּסּוּק הַטְּעָמִים. אֲבָל שְׂכַר לִמּוּד אָסוּר לִטֹּל, דִּכְתִיב (דברים ד) וְאוֹתִי צִוָּה ה' בָּעֵת הַהִיא לְלַמֵּד אֶתְכֶם חֻקִּים וּמִשְׁפָּטִים כַּאֲשֶׁר צִוַּנִי ה' אֱלֹהַי, מָה אֲנִי בְּחִנָּם, אַף אַתֶּם בְּחִנָּם. וְכֵן הַדַּיָּן אָסוּר לִקַּח שְׂכַר פְּסַק הַדִּין, אֶלָּא שְׂכַר בַּטָּלָה בִּלְבַד, דָּבָר שֶׁהוּא נִכָּר כַּמָּה מַפְסִיד מִבִּטּוּל מְלַאכְתוֹ כְּדֵי לִשְׁמֹעַ טַעֲנוֹת בַּעֲלֵי הַדִּין, וּבִלְבַד שֶׁיִּטֹּל מִשְּׁנֵיהֶם בְּשָׁוֶה, וְאִם נוֹטֵל יוֹתֵר מִזֶּה, דִּינָיו בְּטֵלִים. וּמַה שֶּׁהִתִּירָה תּוֹרָה לְתַלְמִיד חָכָם לֵהָנוֹת מִדִּבְרֵי תּוֹרָה, הוּא, שֶׁתִּמָּכֵר סְחוֹרָתוֹ בַּשּׁוּק קֹדֶם כָּל אָדָם, וְגַם שֶׁיִּפָּטֵר מִכָּל מִסִּים וְעֻלִּים וְאַרְנוֹנִיּוֹת, וַאֲפִלּוּ כֶּסֶף גּוּלְגַלְתָּא חַיָּבִין הַצִּבּוּר לִתֵּן עָלָיו, וַאֲפִלּוּ הוּא עָשִׁיר וְיֵשׁ לוֹ מָמוֹן הַרְבֵּה יָכוֹל הוּא לִשְׁאֹל בַּדִּין שֶׁיִּפְטְרוּהוּ. וְאִם תַּלְמִיד חָכָם חוֹלֶה הוּא וּמְדֻכָּא בְּיִסּוּרִין וּמַרְבִּין הָעָם לְהָבִיא מָנוֹת גְּדוֹלוֹת מִפְּנֵי כְּבוֹד תּוֹרָתוֹ, מִצְוָה עָלָיו שֶׁיִּטֹּל, וְאֵין זֶה בִּכְלָל נֵאוֹת מִדִּבְרֵי תּוֹרָה, הוֹאִיל וְאִי אֶפְשָׁר לוֹ לְהִתְפַּרְנֵס בְּדֶרֶךְ אַחֶרֶת. וְכֵן תַּלְמִיד חָכָם שֶׁמִּנּוּ אוֹתוֹ הַצִּבּוּר עֲלֵיהֶם פַּרְנָס אוֹ רֹאשׁ הַסֵּדֶר וּמִתְעַסֵּק בְּצָרְכֵי צִבּוּר, מֻתָּר לוֹ לִקַּח מֵהֶם פְּרָס וַאֲפִלּוּ שָׂכָר הַרְבֵּה יוֹתֵר מִכְּדֵי פַּרְנָסָתוֹ, כְּדֵי שֶׁיִּהְיוּ מְזוֹנוֹתָיו בְּרֶוַח וּמִתּוֹךְ כָּךְ יִהְיֶה גָּדוֹל וְיָרְאוּי וּמְאוּיָּם בְּעֵינֵיהֶם. כִּדְאַשְׁכְּחָן בְּכֹהֵן גָּדוֹל דִּכְתִיב בֵּיהּ הַגָּדוֹל מֵאֶחָיו, וְדָרְשׁוּ חֲכָמִים (יומא יח.) גַּדְּלֵהוּ מֵאֶחָיו, שֶׁיִּהְיוּ אֶחָיו הַכֹּהֲנִים מַעֲשִׁירִים אוֹתוֹ מִשֶּׁלָּהֶן. וַחֲכָמִים הָרִאשׁוֹנִים שֶׁהָיוּ נִמְנָעִים מִזֶּה, מִדַּת חֲסִידוּת הָיְתָה בָּהֶם, אֲבָל לֹא מִן הַדִּין: 
+
+
+Mishnah 6
+
+<b>כָּל הַמְכַבֵּד אֶת הַתּוֹרָה.</b> הַדּוֹרֵשׁ הַחֲסֵרוֹת וְהַיְתֵרוֹת שֶׁבַּתּוֹרָה וּמַרְאֶה טַעַם עַל כָּל קוֹץ וְקוֹץ לוֹמַר שֶׁאֵין בָּהּ דָּבָר לְבַטָּלָה, אֵין לְךָ כְּבוֹד תּוֹרָה גָּדוֹל מִזֶּה. אִי נַמִּי, הַמְכַבֵּד סֵפֶר תּוֹרָה וּמְכַבֵּד לוֹמְדֵי הַתּוֹרָה וְהָעוֹסְקִים בָּהּ, כָּל אֵלּוּ בִּכְלָל מְכַבֵּד אֶת הַתּוֹרָה הֵן: 
+
+
+Mishnah 7
+
+<b>הַחוֹשֵׁךְ עַצְמוֹ מִן הַדִּין.</b> בְּמָקוֹם שֶׁיֵּשׁ גָּדוֹל מִמֶּנּוּ. אִי נַמִּי, אוֹמֵר לְבַעֲלֵי הַדִּין שֶׁיִּתְפַּשְּׁרוּ: 
+<b>פּוֹרֵק מִמֶּנּוּ אֵיבָה.</b> שֶׁהַיּוֹצֵא מִבֵּית דִּין חַיָּב, שׂוֹנֵא לַדַּיָּן, שֶׁאוֹמֵר בְּלִבּוֹ לֹא הִפֵּךְ בִּזְכוּתִי: 
+<b>וְגָזֵל.</b> שֶׁמָּא יְחַיֵּב הַזַּכַּאי וְנִמְצָא שֶׁגָּזֵל בָּא עַל יָדוֹ:
+<b>וּשְׁבוּעַת שָׁוְא.</b> שֶׁמָּא יְחַיֵּב שְׁבוּעָה לְמִי שֶׁאֵינוֹ חַיָּב בָּהּ וְנִמְצָא מֵבִיא לִידֵי שְׁבוּעַת שָׁוְא. אִי נַמִּי, קָרֵי תַּנָּא לִשְׁבוּעַת שֶׁקֶר שְׁבוּעַת שָׁוְא, כְּגוֹן הָאוֹמֵר לֹא לָוִיתִי וְלָוָה, דְּבִשְׁעַת שְׁבוּעָה יָצְאָה מִפִּיו לַשָּׁוְא: 
+<b>וְהַגַּס לִבּוֹ בַהוֹרָאָה.</b> בְּלֹא עִיּוּן וּבְלֹא הַמְתָּנָה: 
+
+
+Mishnah 8
+
+<b>אַל תְּהִי דָּן יְחִידִי.</b> אַף עַל פִּי שֶׁיָּחִיד מֻמְחֶה יָכוֹל לָדוּן, מִדַּרְכֵי הַחֲסִידוּת הוּא שֶׁאֲפִלּוּ מֻמְחֶה לֹא יְהִי דָּן יְחִידִי. וְדַוְקָא כְּשֶׁלֹּא קִבְּלוּהוּ בַּעֲלֵי הַדִּין עֲלֵיהֶם לְדִין, אֲבָל קִבְּלוּהוּ בַּעֲלֵי הַדִּין עֲלֵיהֶם, דָּן יְחִידִי וַאֲפִלּוּ מִדֶּרֶךְ חֲסִידוּת: 
+<b>שֶׁאֵין דָּן יְחִידִי אֶלָּא אֶחָד.</b> הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא יָחִיד בְּעוֹלָמוֹ:
+<b>וְאַל תֹּאמַר.</b> לַחֲבֵרֶיךָ הַחוֹלְקִים עָלֶיךָ <b>קַבְּלוּ דַּעְתִּי</b> שֶׁאֲנִי מֻמְחֶה וּבְלֹא הַצֵּרוּף שֶׁלָּכֶם הָיִיתִי יָכוֹל לָדוּן:
+<b>שֶׁהֵן רַשָּׁאִין וְלֹא אַתָּה.</b> הוֹאִיל וְצֵרַפְתָּ אוֹתָם עִמְּךָ רָאוּי שֶׁיִּפָּסֵק הַדִּין עַל פִּי הָרַבִּים: 
+
+
+Mishnah 9
+
+<b>הַמְקַיֵּם אֶת הַתּוֹרָה מֵעֹנִי.</b> שֶׁהוּא דָּחוּק לִמְזוֹנוֹת וּמִתְבַּטֵּל מִמְּלַאכְתּוֹ כְּדֵי לַעֲסֹק בַּתּוֹרָה:
+<b>הַמְבַטֵּל אֶת הַתּוֹרָה מֵעֹשֶׁר.</b> מֵחֲמַת רֹב הַמָּמוֹן צָרִיךְ לִתֵּן לִבּוֹ פַּעַם לְכָאן וּפַעַם לְכָאן וְאֵין לוֹ פְּנַאי לַעֲסֹק בַּתּוֹרָה: 
+
+
+Mishnah 10
+
+<b>הֱוֵי מְמַעֵט בְּעֵסֶק.</b> הַמְעֵט בְּעֵסֶק סְחוֹרָתְךָ וּמְלַאכְתְּךָ, וְיִהְיֶה עִקַּר עִסְקְךָ בַּתּוֹרָה: 
+<b>וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם.</b> לִלְמֹד אֲפִלּוּ מִמִּי שֶׁהוּא קָטָן מִמְּךָ בְּחָכְמָה:
+<b>יֵשׁ לְךָ בְטֵלִים הַרְבֵּה כְנֶגְדָּךְ.</b> שֶׁיְּסַיְּעוּ לְבַטֶּלְךָ. פֵּרוּשׁ אַחֵר, יֵשׁ בָּעוֹלָם כַּמָּה בְּטֵלִים שֶׁהֵם הָרְשָׁעִים וְחַיּוֹת רָעוֹת שֶׁהֵם בְּטֵלִים, וְעַל יָדָם הַקָּדוֹשׁ בָּרוּךְ הוּא יָבִיא עָלֶיךָ פֻּרְעָנוּת: 
+<b>וְאִם עָסַקְתָּ בַתּוֹרָה.</b> הוּא עַצְמוֹ יְשַׁלֵּם שְׂכָרְךָ וְלֹא עַל יְדֵי שָׁלִיחַ. וּבְזֶה יְתֵרָה מִדָּה טוֹבָה עַל מִדַּת פֻּרְעָנוּת: 
+
+
+Mishnah 11
+
+<b>פְּרַקְלִיט.</b> מַלְאַךְ מֵלִיץ טוֹב:
+<b>קַטֵּגוֹר.</b> מֵלִיץ רַע. וּלְשׁוֹן קַטֵּגוֹר, קוֹרֵא תִּגָּר. וְסַנֵּגוֹר שֶׁהוּא הֵפֶךְ קַטֵּגוֹר, פֵּרוּשׁוֹ שׂוֹנֵא תִּגָּר: 
+
+
+Mishnah 12
+
+<b>יְהִי כְבוֹד תַּלְמִידְךָ חָבִיב עָלֶיךָ כְּשֶׁלְּךָ.</b> שֶׁכֵּן מָצִינוּ בְּמֹשֶׁה שֶׁאָמַר לִיהוֹשֻׁעַ תַּלְמִידוֹ בְּחַר לָנוּ אֲנָשִׁים (שמות יז), עֲשָׂאוֹ שָׁוֶה לוֹ: 
+<b>וּכְבוֹד חֲבֵרְךָ כְּמוֹרָא רַבְּךָ.</b> דְּאָמַר לֵיהּ אַהֲרֹן לְמֹשֶׁה בִּי אֲדֹנִי (במדבר יב), וְאָחִיו גָּדוֹל מִמֶּנּוּ בְּשָׁנִים הָיָה וְקָרֵי לֵיהּ אֲדֹנִי: 
+<b>וּמוֹרָא רַבְּךָ כְּמוֹרָא שָׁמָיִם.</b> דִּכְתִיב (שם י"א) אֲדֹנִי מֹשֶׁה כְּלָאֵם, כָּלֵּם מִן הָעוֹלָם, כֵּיוָן שֶׁמָּרְדוּ בְּךָ כְּאִלּוּ מָרְדוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְחַיָּבִים כְּלָיָה: 
+
+
+Mishnah 13
+
+<b>הֱוֵי זָהִיר בַּתַּלְמוּד.</b> שֶׁיְּהֵא תַּלְמוּדְךָ בְּדִקְדּוּק וְכַהֲלָכָה:
+<b>שֶׁשִּׁגְגַת תַּלְמוּד עוֹלָה זָדוֹן.</b> אִם תִּטְעֶה בְּהוֹרָאָה מִתּוֹךְ שֶׁלֹּא דִּקְדַּקְתָּ בְּתַלְמוּדְךָ וְתָבֹא לְהַתִּיר אֶת הָאָסוּר, הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲלֶה עַל יָדְךָ כְּאִלּוּ עָשִׂיתָ מֵזִיד: 
+<b>שְׁלֹשָׁה כְתָרִים הֵם.</b> הַכְּתוּבִים בַּתּוֹרָה, שֶׁחִיְּבָה הַתּוֹרָה לִנְהֹג בָּהֶם כָּבוֹד: 
+<b>כֶּתֶר תּוֹרָה.</b> כְּתִיב בֵּיהּ (ויקרא יט) וְהָדַרְתָּ פְּנֵי זָקֵן, זֶה שֶׁקָּנָה חָכְמָה: 
+<b>כֶּתֶר כְּהֻנָּה.</b> כְּתִיב בֵּיהּ (שם כ"א) וְקִדַּשְׁתּוֹ קָדוֹשׁ יִהְיֶה לָךְ: 
+<b>כֶּתֶר מַלְכוּת.</b> כְּתִיב בֵּיהּ (דברים י"ז) שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ, שֶׁתְּהֵא אֵימָתוֹ עָלֶיךָ: 
+<b>וְכֶתֶר שֵׁם טוֹב.</b> מִי שֶׁיֵּשׁ בְּיָדוֹ מַעֲשִׂים טוֹבִים וּשְׁמוּעָתוֹ טוֹבָה מֵחֲמַת מַעֲשָׂיו, לֹא מָצִינוּ לוֹ כֶּתֶר בַּתּוֹרָה שֶׁיִּהְיוּ חַיָּבִים לִנְהֹג בּוֹ כָּבוֹד, וְהוּא עוֹלֶה עַל גַּבֵּי כֻּלָּן, שֶׁכָּל הַשְּׁלֹשָׁה כְּתָרִים צְרִיכִים לוֹ. שֶׁאִם תַּלְמִיד חָכָם הוּא וְסַנִּי שׁוּמְעָנֵיהּ, שָׁרֵי לְבִזּוּיֵהּ. וְאִם כֹּהֵן גָּדוֹל הוּא, אָמְרִינַן בְּיוֹמָא (דף ע"א) יֵיתוֹן בְּנֵי עַמְמַיָא לִשְׁלָם דְּעָבְדִין עוּבְדֵי אַהֲרֹן, וְלֹא יֵיתוֹן בְּנֵי אַהֲרֹן לִשְׁלָם דְּלֹא עָבְדִין עוּבְדֵי אַהֲרֹן. וְאִם מֶלֶךְ הוּא, כְּתִיב (שמות כב) וְנָשִׂיא בְּעַמְּךָ לֹא תָאֹר, בְּעוֹשֶׂה מַעֲשֶׂה עַמְּךָ: 
+
+
+Mishnah 14
+
+<b>הֱוֵי גּוֹלֶה לִמְקוֹם תּוֹרָה.</b> אִם אֵין תַּלְמִידֵי חֲכָמִים בִּמְקוֹמְךָ:
+<b>וְאַל תֹּאמַר שֶׁהִיא תָּבֹא אַחֲרֶיךָ.</b> תַּלְמִידֵי חֲכָמִים יָבֹאוּ לְכָאן:
+<b>שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְיָדֶךָ.</b> וְאַל תִּסְמֹךְ שֶׁחֲבֵרֶיךָ כְּשֶׁיָּבֹאוּ מִבֵּית הָרַב יְקַיְּמוּ הַתּוֹרָה בְּיָדְךָ, שֶׁתִּלְמֹד מֵהֶם מַה שֶּׁלָּמְדוּ הֵם מִן הָרַב. אֶלָּא הֱוֵי גּוֹלֶה אַתָּה בְעַצְמְךָ לִמְקוֹם הָרַב, שֶׁאֵינוֹ דּוֹמֶה שׁוֹמֵעַ מִפִּי תַּלְמִיד לְשׁוֹמֵעַ מִפִּי הָרַב. פֵּרוּשׁ אַחֵר, שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְּיָדֶךָ, מִפְּנֵי מָה אֲנִי אוֹמֵר לְךָ הֱוֵי גּוֹלֶה לִמְקוֹם תּוֹרָה, שֶׁחֲבֵרֶיךָ יְקַיְּמוּהָ בְּיָדֶךָ, שֶׁאֲפִלּוּ אַתָּה חָרִיף וּמְפֻלְפָּל בְּיוֹתֵר לֹא תִּתְקַיֵּם הַתּוֹרָה בְּךָ אֶלָּא עַל יְדֵי חֲבֵרֶיךָ שֶׁתִּשָּׂא וְתִתֵּן עִמָּהֶם, וְהַיְנוּ דִּמְסַיֵּם וְאֶל בִּינָתְךָ אַל תִּשָּׁעֵן: 
+
+
+Mishnah 15
+
+<b>אֵין בְּיָדֵינוּ.</b> כְּמוֹ לֹא הֲוָה בְּיָדֵיהּ (יבמות קה.). כְּלוֹמַר אֵין הַדָּבָר הַזֶּה יָדוּעַ לָנוּ מַדּוּעַ דֶּרֶךְ רְשָׁעִים צָלֵחָה וּמִפְּנֵי מָה הַצַּדִּיקִים מְדֻכָּאִים בְּיִסּוּרִין. פֵּרוּשׁ אַחֵר, אֵין לָנוּ בִּזְמַן הַגָּלוּת לֹא מִשַּׁלְוָה וְהַשְׁקֵט שֶׁרָגִיל הַקָּדוֹשׁ בָּרוּךְ הוּא לָתֵת לָרְשָׁעִים כְּדֵי לְטָרְדָן מִן הָעוֹלָם הַבָּא, וְאַף לֹא מִן הַיִּסּוּרִים הַמְיֻחָדִים לַצַּדִּיקִים שֶׁהֵן יִסּוּרִים שֶׁל אַהֲבָה שֶׁאֵין בָּהֵן בִּטּוּל תּוֹרָה. כְּלוֹמַר יָצָאנוּ מִכְּלָל רְשָׁעִים, שֶׁאֵין לָנוּ הַשַּׁלְוָה שֶׁיֵּשׁ לָרְשָׁעִים, וְלִכְלַל צַדִּיקִים לֹא הִגַּעְנוּ, שֶׁהַיִּסּוּרִים שֶׁלָּנוּ אֵינָן שֶׁל אַהֲבָה כְּיִסּוּרֵי הַצַּדִּיקִים: 
+<b>הֱוֵי מַקְדִּים שָׁלוֹם לְכָל אָדָם.</b> וַאֲפִלּוּ לְנָכְרִי בַּשּׁוּק:
+<b>וֶהֱוֵי זָנָב לָאֲרָיוֹת.</b> לִגְדוֹלִים מִמְּךָ:
+<b>וְלֹא רֹאשׁ לַשּׁוּעָלִים.</b> לַקְּטַנִּים מִמְּךָ: 
+
+
+Mishnah 16
+
+<b>בַּפְּרוֹזְדוֹר.</b> בֵּית שַׁעַר. תַּרְגּוּם אוּלָם, פְּרוֹזְדוֹרָא: 
+<b>טְרַקְלִין.</b> מְקוֹם מוֹשַׁב הַמֶּלֶךְ. כָּךְ אַתָּה הַתְקֵן עַצְמְךָ בָּעוֹלָם הַזֶּה כְּדֵי שֶׁתִּזְכֶּה לָעוֹלָם הַבָּא: 
+
+
+Mishnah 17
+
+<b>יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה.</b> לְצֹרֶךְ תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים:
+<b>מִכָּל חַיֵּי הָעוֹלָם הַבָּא.</b> לְפִי שֶׁבְּאוֹתוֹ זְמַן אֵין הַתְּשׁוּבָה וּמַעֲשִׂים טוֹבִים מְהַנִּים לָאָדָם, שֶׁאֵין הָעוֹלָם הַבָּא אֶלָּא לְקַבֵּל שָׂכָר עַל מַה שֶּׁקִּיֵּם בָּעוֹלָם הַזֶּה: 
+
+
+Mishnah 18
+
+<b>אַל תְּרַצֶּה אֶת חֲבֵרְךָ בִשְׁעַת כַּעֲסוֹ.</b> דִּכְתִיב (שמות לג) פָּנַי יֵלֵכוּ וַהֲנִחוֹתִי לָךְ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, הַמְתֵּן עַד שֶׁיַּעַבְרוּ פָּנִים שֶׁל זַעַם (ברכות ז.): 
+<b>וְאַל תְּנַחֲמֶנּוּ בְשָׁעָה שֶׁמֵּתוֹ מֻטָּל לְפָנָיו.</b> שֶׁבִּשְׁעַת הַחֻרְבָּן כִּבְיָכוֹל הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַבֵּל, בִּקְּשׁוּ מַלְאֲכֵי הַשָּׁרֵת לְנַחֲמוֹ, וְרוּחַ הַקֹּדֶשׁ מְשִׁיבָן (ישעיהו כ״ב:ד׳) אַל תָּאִיצוּ לְנַחֲמֵנִי: 
+<b>וְאַל תִּשְׁאַל לוֹ בִשְׁעַת נִדְרוֹ.</b> לִמְצֹא פְּתָחִים לְהַתִּיר לוֹ אֶת נִדְרוֹ. מִפְּנֵי שֶׁאָז עַל כָּל פֶּתַח וּפֶתַח שֶׁתִּמְצָא לוֹ יֹאמַר אַדַּעְתָּא דְהָכִי נָדַרְתִּי, וְשׁוּב לֹא תִּמְצָא לוֹ פֶּתַח. וּמָצִינוּ כְּשֶׁנִּשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה שֶׁלֹּא יִכָּנֵס לָאָרֶץ לֹא הִתְחַנֵּן מִיָּד אֶלָּא הִמְתִּין וְאַחַר כָּךְ הִתְחִיל לְהִתְחַנֵּן: 
+<b>בִּשְׁעַת קַלְקָלָתוֹ.</b> כְּשֶׁנִּתְקַלְקֵל בְּחֵטְא. לְפִי שֶׁהוּא מִתְבַּיֵּשׁ מִכָּל אָדָם. וְכֵן אַתָּה מוֹצֵא כְּשֶׁחָטָא אָדָם הָרִאשׁוֹן לֹא נִגְלָה עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁעָשׂוּ חֲגוֹרוֹת, דִּכְתִיב (בראשית ג) וַיַּעֲשׂוּ לָהֶם חֲגוֹרוֹת, וְאַחַר כָּךְ וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים: 
+
+
+Mishnah 19
+
+<b>בִּנְפֹל אוֹיִבְךָ אַל תִּשְׂמָח.</b> פָּסוּק הוּא בְּמִשְׁלֵי, אֶלָּא שֶׁשְּׁמוּאֵל הַקָּטָן הָיָה רָגִיל לְהוֹכִיחַ בְּנֵי אָדָם בְּמִדָּה זוֹ: 
+<b>פֶּן יִרְאֶה ה' וְרַע בְּעֵינָיו.</b> שֶׁעֲשִׂיתוֹ בִּלְבָבְךָ כְּאִלּוּ הוּא שְׁלוּחֲךָ לְמַלְאוֹת תַּאֲוָתְךָ:
+<b>וְהֵשִׁיב מֵעָלָיו אַפּוֹ.</b> מִדְּלֹא כְּתִיב וְשָׁב אֶלָּא וְהֵשִׁיב, מַשְׁמַע יַסִּירֵהוּ מֵעַל אוֹיְבֶיךָ וִישִׁיבֵהוּ עָלֶיךָ: 
+
+
+Mishnah 20
+
+<b>עַל נְיָר חָדָשׁ.</b> שֶׁהוּא מִתְקַיֵּם. כָּךְ גִּרְסַת הַיַּלְדוּת אֵינָהּ מִשְׁתַּכַּחַת:
+<b>עֲנָבִים קֵהוֹת.</b> שֶׁלֹּא נִתְבַּשְּׁלוּ כָּל צָרְכָּן וּמַקְהוֹת אֶת הַשִּׁינַיִם. כָּךְ חָכְמַת הַיֶּלֶד לֹא נִתְיַשְּׁבָה כָּל צָרְכָּהּ וְאֵין דְּבָרָיו מִתְקַבְּלִים וּמִתְיַשְּׁבִים עַל הַלֵּב:
+<b>יַיִן מִגִּתּוֹ.</b> שֶׁשְּׁמָרָיו מְעֹרָבִים בְּתוֹכוֹ. כָּךְ חָכְמַת הַיֶּלֶד תַּעֲרֹבֶת סְפֵקוֹת יֵשׁ בָּהּ:
+<b>רַבִּי אוֹמֵר אַל תִּסְתַּכֵּל בַּקַּנְקַן.</b> רַבִּי פָּלֵיג אַדְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, וְאָמַר כִּי כְּמוֹ שֶׁיֵּשׁ קַנְקַן חָדָשׁ מָלֵא יַיִן יָשָׁן כָּךְ יֵשׁ יֶלֶד שֶׁטַּעֲמוֹ כְּטַעַם זְקֵנִים, וְיֵשׁ זְקֵנִים פְּחוּתִים בְּמַעֲלַת הַחָכְמָה מִן הַיְלָדִים: 
+
+
+Mishnah 21
+
+<b>וְהַתַּאֲוָה.</b> הַמְבַקֵּשׁ לְמַלְאוֹת תַּאֲוָתוֹ בַּאֲכִילָה וּשְׁתִיָּה וּבְעִילָה וְכַיּוֹצֵא בָּהֶן:
+<b>וְהַכָּבוֹד.</b> שֶׁיְּכַבְּדוּהוּ בְּנֵי אָדָם: 
+
+
+Mishnah 22
+
+<b>הַיִלּוֹדִים לָמוּת.</b> מִי שֶׁנּוֹלַד כְּבָר עָתִיד הוּא לָמוּת:
+<b>וְהַמֵּתִים.</b> עֲתִידִים לִחְיוֹת וְלַעֲמֹד לְיוֹם הַדִּין, אֵלֶּה לְחַיֵּי עוֹלָם, וְאֵלֶּה לַחֲרָפוֹת וּלְדִרְאוֹן עוֹלָם: 
+<b>וְחַיִּים לִדּוֹן.</b> עוֹמְדִין לִהְיוֹת נִדּוֹנִים לְיוֹם הַדִּין:
+<b>לֵידַע.</b> מֵאֲחֵרִים:
+<b>וּלְהוֹדִיעַ.</b> לַאֲחֵרִים:
+<b>וּלְהִוָּדַע.</b> לְהָבִין מֵעַצְמוֹ:
+<b>הוּא הַיּוֹצֵר.</b> שֶׁכָּל הָעוֹלָם הוּא בְּיָדוֹ כְּחֹמֶר בְּיַד הַיּוֹצֵר. וּמַה טַּעַם, לְפִי שֶׁהוּא הַבּוֹרֵא שֶׁבָּרָא אֶת כָּל הָעוֹלָם כֻּלּוֹ מֵאַיִן, לְפִיכָךְ יָכוֹל לַעֲשׂוֹת בּוֹ כִּרְצוֹנוֹ: 
+<b>הוּא הַמֵּבִין הוּא הַדַּיָּן.</b> אַחַר שֶׁהֵבִין כָּל מַעֲשֵׂיהֶם מְבִיאָן בַּדִּין לְפָנָיו:
+<b>הוּא בַעַל דִּין.</b> שֶׁהוּא תּוֹבֵעַ אֶת הַחוֹטְאִים:
+<b>וְהוּא עָתִיד לָדוּן.</b> לָעוֹלָם הַבָּא:
+<b>וְלֹא מַשּׂוֹא פָנִים וְלֹא מִקַּח שֹׁחַד.</b> שֶׁאֵינוֹ נוֹשֵׂא פָנִים אֲפִלּוּ לְצַדִּיק גָּמוּר שֶׁלֹּא יַעֲנִישׁוֹ עַל עֲבֵרָה קַלָּה שֶׁבָּאת לְיָדוֹ. וְאֵינוֹ לוֹקֵחַ שֹׁחַד הַמִּצְוָה בִּשְׁבִיל הָעֲבֵרָה. אֶלָּא נוֹתֵן שָׂכָר עַל הַמִּצְוָה וְעֹנֶשׁ עַל הָעֲבֵרָה. כָּךְ פֵּרֵשׁ הָרַמְבַּ"ם: 
+<b>וְדַע שֶׁהַכֹּל בָּא לְפִי חֶשְׁבּוֹן.</b> פְּרוּטָה וּפְרוּטָה מִצְטָרֶפֶת לְחֶשְׁבּוֹן גָּדוֹל. כָּךְ עֲבֵרוֹת קַלּוֹת כְּשֶׁהֵן מְרֻבּוֹת עוֹלוֹת לְחֶשְׁבּוֹן גָּדוֹל:
+<b>שֶׁעַל כָּרְחֲךָ אַתָּה נוֹצָר.</b> שֶׁהַנְּשָׁמָה אֵינָהּ רוֹצָה לָצֵאת מִן הַפַּרְגּוֹד, מָקוֹם טָהוֹר שֶׁהַנְּשָׁמוֹת מֻנָּחוֹת שָׁם, וְלִכָּנֵס בִּמְעֵי אִשָּׁה בְּמָקוֹם טָמֵא, וּמַלְאָךְ בָּא וּמוֹצִיאָהּ בְּעַל כָּרְחָהּ וּמַכְנִיסָהּ בִּמְעֵי הָאִשָּׁה: 
+<b>וְעַל כָּרְחֲךָ אַתָּה נוֹלָד.</b> בִּשְׁעַת הַלֵּידָה אֵינוֹ רוֹצֶה לָצֵאת, וּמַלְאָךְ מוֹצִיאוֹ בְּעַל כָּרְחוֹ: 
+<b>וְעַל כָּרְחֲךָ אַתָּה חַי.</b> יֵשׁ אָדָם מְדֻכָּא בְּיִסּוּרִים וְרוֹצֶה לָמוּת וְאֵינוֹ יָכוֹל: 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>בַּעֲשָׂרָה מַאֲמָרוֹת.</b> תִּשְׁעָה וַיֹּאמֶר, וּבְרֵאשִׁית נַמִּי מַאֲמָר הוּא, דִּכְתִיב (תהלים לג) בִּדְבַר ה' שָׁמַיִם נַעֲשׂוּ: 
+<b>שֶׁמְּאַבְּדִים אֶת הָעוֹלָם.</b> שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא, וְהָרְשָׁעִים שֶׁבַּעֲוֹנָם מְאַבְּדִים אֶת נַפְשָׁם כְּאִלּוּ מְאַבְּדִים אֶת הָעוֹלָם. כָּךְ מָצָאתִי. וְלִי נִרְאֶה, שֶׁמְּאַבְּדִין אֶת הָעוֹלָם מַמָּשׁ, שֶׁמַּכְרִיעִים אֶת כָּל הָעוֹלָם כֻּלּוֹ לְכַף חוֹבָה, וְנִמְצָא הָעוֹלָם אָבֵד בִּשְׁבִילָם: 
+<b>שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת.</b> וְאֵינוֹ דּוֹמֶה הַמְאַבֵּד מְלָאכָה שֶׁהִיא נַעֲשֵׂית בְּיוֹם אֶחָד לִמְלָאכָה שֶׁהִיא נַעֲשֵׂית בְּהַרְבֵּה יָמִים: 
+
+
+Mishnah 2
+
+<b>לְהוֹדִיעַ כַּמָּה אֶרֶךְ אַפַּיִם לְפָנָיו.</b> אַף אַתָּה אַל תִּתְמַהּ שֶׁהֶאֱרִיךְ לְאֻמּוֹת הָעוֹלָם כָּל הַשָּׁנִים הַלָּלוּ שֶׁהֵן מִשְׁתַּעַבְּדִין בְּבָנָיו, שֶׁיּוֹתֵר הֶאֱרִיךְ לַדּוֹרוֹת שֶׁמֵּאָדָם וְעַד נֹחַ, וְאַחַר כָּךְ נִשְׁטְפוּ: 
+<b>וְקִבֵּל עָלָיו שְׂכַר כֻּלָּם.</b> עָשָׂה מַעֲשִׂים טוֹבִים כְּנֶגֶד מַה שֶּׁהָיָה רָאוּי שֶׁיַּעֲשׂוּ כֻּלָּם, לְפִיכָךְ נִצּוֹלוּ כֻּלָּם בִּזְכוּתוֹ. וּכְמוֹ שֶׁנָּטַל עָלָיו עֹל מִצְוֹת בָּעוֹלָם הַזֶּה כְּנֶגֶד כֻּלָּם כָּךְ קִבֵּל בָּעוֹלָם הַבָּא שָׂכָר כְּנֶגֶד כֻּלָּם, שֶׁכָּל אָדָם יֵשׁ לוֹ שְׁנֵי חֲלָקִים, אֶחָד בְּגַן עֵדֶן וְאֶחָד בַּגֵּיהִנֹם, זָכָה נוֹטֵל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בְּגַן עֵדֶן, נִתְחַיֵּב, נוֹטֵל חֶלְקוֹ וְחֵלֶק חֲבֵרוֹ בַּגֵּיהִנֹם (חגיגה טו:): 
+
+
+Mishnah 3
+
+<b>עֲשָׂרָה נִסְיוֹנוֹת.</b> אֶחָד, אוּר כַּשְׂדִים, שֶׁהִשְׁלִיכוֹ נִמְרוֹד לְכִבְשַׁן הָאֵשׁ. שֵׁנִי, לֶךְ לְךָ מֵאַרְצְךָ. שְׁלִישִׁי, וַיְהִי רָעָב. רְבִיעִי, וַתֻּקַּח הָאִשָּׁה בֵּית פַּרְעֹה. חֲמִישִׁי, מִלְחֶמֶת הַמְּלָכִים. שִׁשִּׁי, מַעֲמַד בֵּין הַבְּתָרִים, שֶׁהֶרְאָהוּ שִׁעְבּוּד מַלְכֻיּוֹת. שְׁבִיעִי, הַמִּילָה. שְׁמִינִי, וַיִּשְׁלַח אֲבִימֶלֶךְ וַיִקַּח אֶת שָׂרָה. תְּשִׁיעִי, גָּרֵשׁ הָאָמָה הַזֹּאת וְאֶת בְּנָהּ. עֲשִׂירִי, הָעֲקֵדָה: 
+
+
+Mishnah 4
+
+<b>עֲשָׂרָה נִסִּים נַעֲשׂוּ לַאֲבוֹתֵינוּ בְּמִצְרַיִם.</b> שֶׁנִּצּוֹלוּ מֵעֶשֶׂר מַכּוֹת. וְכֻלָּם הָיוּ בַּמִּצְרִיִּים וְלֹא בְּיִשְׂרָאֵל:
+<b>וַעֲשָׂרָה עַל הַיָּם.</b> אֶחָד, וַיִּבָּקְעוּ הַמָּיִם. שֵׁנִי, שֶׁנַּעֲשָׂה הַיָּם כְּמִין אֹהֶל וְנִכְנְסוּ יִשְׂרָאֵל לְתוֹכוֹ, דִּכְתִיב (חבקוק ג) נָקַבְתָּ בְמַטָּיו רֹאשׁ פְּרָזָיו. שְׁלִישִׁי, שֶׁנַּעֲשָׂה קַרְקָעִית הַיָּם יָבֵשׁ בְּלֹא חֹמֶר וְטִיט, דִּכְתִיב (שמות יד) וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה. רְבִיעִי, שֶׁקַּרְקָעִית הַיָּם שֶׁדָּרְכוּ בּוֹ הַמִּצְרִיִּים שֶׁהָיוּ רוֹדְפִים אַחֲרֵי יִשְׂרָאֵל נִתְחַלְחֵל וְנַעֲשָׂה חֹמֶר וְטִיט, דִּכְתִיב (חבקוק ג) חֹמֶר מַיִם רַבִּים. חֲמִישִׁי, שֶׁהַמַּיִם הַנִּקְפָּאִים בְּקַרְקַע הַיָּם לֹא הָיוּ חֲתִיכָה אַחַת אֶלָּא חֲתִיכוֹת קְטַנּוֹת, כְּעֵין לְבֵנִים וְאַבְנֵי הַבִּנְיָן מְסֻדָּרִים זֶה אֵצֶל זֶה, כְּדִכְתִיב (תהלים עד) אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם, שֶׁנַּעֲשָׂה כְּעֵין פֵּרוּרִים. שִׁשִּׁי, שֶׁנִּתְקַשּׁוּ הַמַּיִם הַנִּקְפָּאִים וְנַעֲשׂוּ קָשִׁים כִּסְלָעִים, כְּדִכְתִיב (שם) שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל הַמָּיִם, וְהַמִּצְרִיִּים נִקְרְאוּ תַּנִּינִים. שְׁבִיעִי, שֶׁנִּגְזַר הַיָּם לִשְׁנֵים עָשָׂר גְּזָרִים כְּדֵי שֶׁיַּעַבְרוּ כָּל שֵׁבֶט וְשֵׁבֶט בְּדֶרֶךְ אֶחָד לְבַדּוֹ, וְהַיְנוּ דִּכְתִיב (שם קלו) לְגוֹזֵר יַם סוּף לִגְזָרִים. שְׁמִינִי, שֶׁקָּפְאוּ הַמַּיִם כְּסַפִּיר וְשֹׁהַם וּזְכוּכִית, כְּדֵי שֶׁיִּרְאוּ הַשְּׁבָטִים אֵלּוּ אֶת אֵלּוּ, שֶׁעַמּוּד הָאֵשׁ הָיָה מֵאִיר לָהֶם, וְזֶהוּ שֶׁנֶּאֱמַר (שם יח) חֶשְׁכַת מַיִם עָבֵי שְׁחָקִים, כְּלוֹמַר קִבּוּץ הַמַּיִם הָיָה כָּעֳבִי שְׁחָקִים כְּעֶצֶם הַשָּׁמַיִם לָטֹהַר. תְּשִׁיעִי, שֶׁהָיוּ יוֹצְאִים מִמֶּנּוּ מַיִם מְתוּקִים שֶׁהָיוּ שׁוֹתִים אוֹתָם, וְזֶהוּ שֶׁנֶּאֱמַר נוֹזְלִים. עֲשִׂירִי, שֶׁלְּאַחַר שֶׁשָּׁתוּ מֵהֶם מַה שֶּׁרָצוּ, הַנּוֹתָרִים מֵהֶם הָיוּ נִקְפָּאִים וְנַעֲשִׂים עֲרֵמוֹת, דִּכְתִיב (שמות טו) נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ נֵד נוֹזְלִים: 
+<b>עֶשֶׂר מַכּוֹת הֵבִיא הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַמִּצְרִיִּים בְּמִצְרַיִם.</b> דצ"ך עד"ש באח"ב: 
+<b>וְעֶשֶׂר עַל הַיָּם.</b> הֵן כְּנֶגֶד עֶשֶׂר נְפִילוֹת שֶׁבְּשִׁירַת וַיּוֹשַׁע. רָמָה בַיָּם, יָרָה בַיָּם, טֻבְּעוּ בְיַם סוּף, תְּהוֹמוֹת יְכַסְיֻמוּ, יָרְדוּ בִמְצוֹלוֹת, תִּרְעַץ אוֹיֵב, תַּהֲרֹס קָמֶיךָ, יֹאכְלֵמוֹ כַּקַּשׁ, כִּסָּמוֹ יָם, צָלְלוּ כַּעוֹפֶרֶת, הֲרֵי עֶשֶׂר נְפִילוֹת. וְתִבְלָעֵמוֹ אָרֶץ אֵינוֹ בְּחֶשְׁבּוֹן הַנְּפִילוֹת, שֶׁזּוֹ הִיא טוֹבָתָן שֶׁזָּכוּ לִקְבוּרָה: 
+<b>עֲשָׂרָה נִסְיוֹנוֹת נִסּוּ אֲבוֹתֵינוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בַמִּדְבָּר.</b> שְׁנַיִם בַּיָּם, אֶחָד בַּיְרִידָה, שָׁם נֶאֱמָר (שם יד) הֲמִבְּלִי אֵין קְבָרִים בְּמִצְרַיִם, וְאֶחָד בָּעֲלִיָּה, וַיָּבֹאוּ מָרָתָה וַיִּלוֹנוּ. אֶחָד בִּרְפִידִים, וַיָּרֶב הָעָם עִם מֹשֶׁה. שְׁנַיִם בַּמָּן, לֹא תֵצְאוּ וְיָצְאוּ, אִישׁ אַל יוֹתֵר מִמֶּנּוּ וַיּוֹתִירוּ. שְׁנַיִם בַּשְּׂלָו, בָּרִאשׁוֹן בְּשִׁבְתֵּנוּ עַל סִיר הַבָּשָׂר, בַּשְּׂלָו הַשֵּׁנִי וְהָאסַפְסוּף אֲשֶׁר בְּקִרְבּוֹ. אֶחָד בָּעֵגֶל. וְאֶחָד בַּמִּתְאוֹנְנִים. וּבַמְרַגְּלִים, וְהוּא עֲשִׂירִי, שָׁם נֶאֱמָר וַיְּנַסּוּ אוֹתִי זֶה עֶשֶׂר פְּעָמִים וְלֹא שָׁמְעוּ בְּקוֹלִי: 
+
+
+Mishnah 5
+
+<b>וְלֹא אֵרַע קֶרִי לְכֹהֵן גָּדוֹל.</b> לְפִי שֶׁהִיא טֻמְאָה הַיּוֹצְאָה מִגּוּפוֹ, הָיָה הַדָּבָר מְגֻנֶּה וּמְכֹעָר יוֹתֵר מִשְּׁאָר טֻמְאוֹת: 
+<b>וְלֹא כִּבּוּ גְשָׁמִים אֵשׁ עֲצֵי הַמַּעֲרָכָה.</b> וְאַף עַל פִּי שֶׁהַמִּזְבֵּחַ בְּמָקוֹם מְגֻלֶּה הָיָה:
+<b>וְלֹא נָצְחָה הָרוּחַ אֶת עַמּוּד הֶעָשָׁן.</b> שֶׁלֹּא יְהֵא מִתַּמֵּר וְעוֹלֶה:
+<b>וְלֹא נִמְצָא פְסוּל בָּעֹמֶר וּבִשְׁתֵּי הַלֶּחֶם וּבְלֶחֶם הַפָּנִים.</b> שֶׁאִם הָיָה נִמְצָא בָּהֶם פְּסוּל קֹדֶם מִצְוָתָן לֹא הָיָה אֶפְשָׁר לְהַקְרִיב אֲחֵרִים תַּחְתָּם. שֶׁהָעֹמֶר נִקְצַר בַּלַּיְלָה וְלֹא הָיוּ מַרְבִּים לִקְצֹר. וּשְׁתֵּי הַלֶּחֶם נֶאֱפִים מֵעֶרֶב יוֹם טוֹב וְאֵין אֲפִיָּתָן דּוֹחָה יוֹם טוֹב. וְכֵן לֶחֶם הַפָּנִים נֶאֱפָה מֵעֶרֶב שַׁבָּת:
+<b>צְפוּפִים.</b> לְשׁוֹן צָף עַל פְּנֵי הַמַּיִם. מֵרֹב הַקָּהָל הָיוּ נִדְחָקִים אִישׁ בְּאָחִיו עַד שֶׁהָיוּ רַגְלֵיהֶם נְטוּלוֹת מִן הָאָרֶץ וְעוֹמְדִים בָּאֲוִיר:
+<b>וּמִשְׁתַּחֲוִים רְוָחִים.</b> בִּשְׁעַת הִשְׁתַּחֲוָיָה נַעֲשָׂה לָהֶם נֵס וּמִשְׁתַּחֲוִים בְּרֶוַח כָּל אֶחָד רָחוֹק מֵחֲבֵרוֹ אַרְבַּע אַמּוֹת, כְּדֵי שֶׁלֹּא יִשְׁמַע אֶת חֲבֵרוֹ כְּשֶׁהוּא מִתְוַדֶּה וּמַזְכִּיר עֲוֹנוֹתָיו: 
+<b>צַר לִי הַמָּקוֹם שֶׁאָלִין בִּירוּשָׁלַיִם.</b> גָּרְסִינַן. לְפִי שֶׁהָיָה הַמָּקוֹם מַזְמִין לָהֶם פַּרְנָסָתָן וְלֹא הֻצְרַךְ אֶחָד מֵהֶם לָצֵאת מִשָּׁם וְלוֹמַר פַּרְנָסָתִי [דְּחוּקָה] וְאֵינִי יָכוֹל לָדוּר בִּירוּשָׁלַיִם. וְיֵשׁ סְפָרִים שֶׁכָּתוּב בָּהֶן כְּשֶׁאָלִין. וְעַל הָעוֹלִים לָרֶגֶל נֶאֱמָר, שֶׁלֹּא הָיָה אֶחָד מֵהֶם מֵצֵר כְּשֶׁהָיָה לָן בִּירוּשָׁלַיִם מֵחֲמַת דֹּחַק הַמָּקוֹם. כְּמוֹ צַר לִי הַמָּקוֹם גְּשָׁה לִי וְאֵשֵׁבָה (ישעיה מט): 
+
+
+Mishnah 6
+
+<b>בֵּין הַשְּׁמָשׁוֹת.</b> בְּעֶרֶב שַׁבָּת בְּרֵאשִׁית קֹדֶם שֶׁנִּשְׁלְמָה הַבְּרִיאָה:
+<b>פִּי הָאָרֶץ.</b> לִבְלֹעַ קֹרַח וַעֲדָתוֹ:
+<b>וּפִי הַבְּאֵר.</b> בְּאֵרָהּ שֶׁל מִרְיָם שֶׁהָיְתָה הוֹלֶכֶת עִם יִשְׂרָאֵל בַּמִּדְבָּר בְּכָל הַמַּסָּעוֹת. וְיֵשׁ אוֹמְרִים, שֶׁפָּתְחָה פִּיהָ וְאָמְרָה שִׁירָה, שֶׁנֶּאֱמַר (במדבר כא) עֲלִי בְאֵר עֱנוּ לָהּ: 
+<b>פִּי הָאָתוֹן.</b> בֵּין הַשְּׁמָשׁוֹת נִגְזַר עָלֶיהָ שֶׁתְּדַבֵּר עִם בִּלְעָם:
+<b>וְהַקֶּשֶׁת.</b> לְאוֹת בְּרִית שֶׁלֹּא יִהְיֶה עוֹד מַבּוּל:
+<b>וְהַמָּן.</b> שֶׁיָּרַד לְיִשְׂרָאֵל אַרְבָּעִים שָׁנָה בַּמִּדְבָּר:
+<b>וְהַמַּטֶּה.</b> שֶׁנַּעֲשׂוּ בּוֹ הָאוֹתוֹת. וְשֶׁל סְנַפִּרִינוֹן הָיָה:
+<b>וְהַשָּׁמִיר.</b> כְּמִין תּוֹלַעַת, בְּרִיָּתוֹ כִּשְׂעֹרָה, כְּשֶׁהָיוּ מַרְאִים אוֹתוֹ עַל הָאֲבָנִים הָרְשׁוּמוֹת בַּדְּיוֹ, הֵן נִבְקָעוֹת מֵאֲלֵיהֶן. וּבוֹ פִּתְּחוּ אַבְנֵי הָאֵפוֹד וְהַחֹשֶׁן, דִּכְתִיב בְּהוּ בְּמִלֻאוֹתָם: 
+<b>הַכְּתָב.</b> צוּרַת הָאוֹתִיּוֹת שֶׁהָיוּ חֲקוּקִים בַּלּוּחוֹת:
+<b>וְהַמִּכְתָּב.</b> שֶׁהָיוּ נִקְרָאִים מִכָּל הָאַרְבָּעָה צְדָדִים:
+<b>וְהַלּוּחוֹת.</b> שֶׁל סְנַפִּרִינוֹן הָיוּ, אָרְכָּן שִׁשָּׁה, וְרָחְבָּן שִׁשָּׁה, וְעָבְיָן שְׁלֹשָׁה. כְּאֶבֶן אַחַת שֶׁאָרְכָּהּ וְרָחְבָּהּ וְעָבְיָהּ שָׁוִין, וְנֶחְלְקָה לִשְׁתַּיִם. וְנִגְלָלִים הָיוּ, וַחֲצוּבִים מִגַּלְגַּל חַמָּה: 
+<b>אַף הַמַּזִּיקִין.</b> אֵלּוּ הַשֵּׁדִים. שֶׁלְּאַחַר שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם וְחַוָּה הָיָה מִתְעַסֵּק בִּבְרִיאָתָן, וּכְשֶׁבָּרָא רוּחוֹתֵיהֶן לֹא הִסְפִּיק לִבְרֹא גּוּפֵיהֶן עַד שֶׁקִּדַּשׁ הַיּוֹם, וְנִשְׁאֲרוּ רוּחוֹת בְּלֹא גּוּף: 
+<b>וְאֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ.</b> נִגְזַר עָלָיו בֵּין הַשְּׁמָשׁוֹת שֶׁיִּהְיֶה נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו בִּשְׁעַת הָעֲקֵדָה:
+<b>אַף צְבָת בִּצְבָת עֲשׂוּיָה.</b> תַּרְגּוּם מֶלְקָחֶיהָ צִבְיָתָהָא. הַצְּבָת אֵינָהּ נַעֲשֵׂית אֶלָּא בִּצְבָת אַחֶרֶת, וְרִאשׁוֹנָה מִי עֲשָׂאָהּ, עַל כָּרְחֲךָ מֵאֵלֶיהָ נַעֲשֵׂית בִּידֵי שָׁמַיִם, וְנִבְרֵאת בֵּין הַשְּׁמָשׁוֹת. וְזֶה נִדְחָה בַּגְּמָרָא בְּפֶרֶק מָקוֹם שֶׁנָּהֲגוּ (פסחים דף נד), וְאָמְרוּ, אֶפְשָׁר שֶׁהַצְּבָת הָרִאשׁוֹנָה נַעֲשֵׂית בִּדְפוּס, שֶׁהִתִּיכוּ הַנְּחֹשֶׁת בָּאֵשׁ וְהִצִּיקוּהוּ בְּתוֹךְ הַדְּפוּס וְנַעֲשֵׂית הַצְּבָת מִיָּד: 
+
+
+Mishnah 7
+
+<b>גֹּלֶם.</b> לְשׁוֹן גָּלְמֵי כֵּלִים, שֶׁלֹּא נִגְמְרָה מְלַאכְתָּן. כָּךְ אָדָם שֶׁאֵינוֹ נִגְמָר בְּדַעְתּוֹ לֹא בְּמִדּוֹת וְלֹא בְּחָכְמָה קָרוּי גֹּלֶם: 
+<b>אֵינוֹ מְדַבֵּר לִפְנֵי מִי שֶׁגָּדוֹל מִמֶּנּוּ בְחָכְמָה.</b> שֶׁכֵּן מָצִינוּ בְּאֶלְעָזָר וְאִיתָמָר שֶׁלֹּא רָצוּ לְדַבֵּר בִּפְנֵי אֲבִיהֶן כְּשֶׁקָּצַף עֲלֵיהֶם מֹשֶׁה, וְהֵשִׁיב אַהֲרֹן: 
+<b>וְאֵינוֹ נִכְנָס לְתוֹךְ דִּבְרֵי חֲבֵרוֹ.</b> שֶׁלֹּא [יְעַרְבְּבֶנּוּ]. דִּכְתִיב (במדבר יב) שִׁמְעוּ נָא דְּבָרָי, הַמְתִּינוּ לִי עַד שֶׁאֲדַבֵּר. קַל וָחֹמֶר לְהֶדְיוֹט: 
+<b>וְאֵינוֹ נִבְהָל לְהָשִׁיב.</b> כְּדֵי שֶׁתְּהֵא תְּשׁוּבָתוֹ כַּהֲלָכָה. וְכֵן בֶּאֱלִיהוּא הוּא אוֹמֵר (איוב לו) כַּתַּר לִי זְעֵיר וַאֲחַוֶּךָ:
+<b>שׁוֹאֵל כָּעִנְיָן וּמֵשִׁיב כַּהֲלָכָה.</b> לְדָבָר אֶחָד הוּא נִמְנָה כָּאן. וְהָכִי פֵּרוּשׁוֹ, הַתַּלְמִיד שׁוֹאֵל כָּעִנְיָן כְּלוֹמַר בְּאוֹתוֹ עִנְיָן שֶׁהֵם עֲסוּקִים בּוֹ, וְאָז הָרַב מֵשִׁיב כַּהֲלָכָה. אֲבָל אִם יִשְׁאַל הַתַּלְמִיד שֶׁלֹּא כְּעִנְיָן, הוּא מֵבִיא לָרַב שֶׁיָּשִׁיב שֶׁלֹּא כַּהֲלָכָה. עַל דֶּרֶךְ שֶׁאָמַר רַבִּי חִיָּא לְרַב (שבת דף ג) כִּי קָאֵי רַבִּי בְּהַאי מַסֶּכְתָּא לֹא תְשַׁיְלֵיהּ בְּמַסֶּכְתָּא אַחֲרִיתִי. וְכֵן אַתָּה מוֹצֵא בָּאֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם שֶׁרָאוּ אֶת מֹשֶׁה עוֹסֵק בְּהִלְכוֹת הַפֶּסַח וְשָׁאֲלוּ לוֹ בְּאוֹתוֹ עִנְיָן: 
+<b>וְאוֹמֵר עַל רִאשׁוֹן רִאשׁוֹן.</b> וְכֵן מָצִינוּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאָמַר לוֹ מֹשֶׁה (שמות ג) מִי אָנֹכִי כִּי אֵלֵךְ אֶל פַּרְעֹה, הִיא הָרִאשׁוֹנָה. וְכִי אוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל, הֲרֵי שְׁנִיָּה. וְהֵשִׁיבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הָרִאשׁוֹנָה כִּי אֶהְיֶה עִמָּךְ, וְעַל הַשְּׁנִיָּה, בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת הָאֱלֹהִים: 
+<b>וְעַל מַה שֶּׁלֹּא שָׁמַע אוֹמֵר לֹא שָׁמָעְתִּי.</b> אִם פּוֹסֵק דִּין מִן הַסְּבָרָא מִדַּעְתּוֹ לֹא יֹאמַר כָּךְ שָׁמַעְתִּי מֵרַבּוֹתַי. וּמָצִינוּ בְּאַנְשֵׁי חָרָן (בראשית כט) כְּשֶׁשָּׁאַל מֵהֶם יַעֲקֹב הֲשָׁלוֹם לוֹ, אָמְרוּ לוֹ שָׁלוֹם, וְהִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן, כְּלוֹמַר, זֶה אָנוּ יוֹדְעִים, וְאִם תִּשְׁאַל יוֹתֵר, הִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן וְהִיא תַּגִּיד לְךָ, כִּי אֲנַחְנוּ לֹא יָדַעְנוּ יוֹתֵר מִזֶּה: 
+<b>וּמוֹדֶה עַל הָאֱמֶת.</b> וְאַף עַל פִּי שֶׁיָּכוֹל לְהַעֲמִיד אֶת דְּבָרָיו עַל יְדֵי טְעָנוֹת שֶׁבְּיָדוֹ. וְכֵן מָצִינוּ בְּמֹשֶׁה (ויקרא י), כְּשֶׁסִּלְּקוֹ אַהֲרֹן וְאָמַר לוֹ, אִם שָׁמַעְתָּ בְּקָדְשֵׁי שָׁעָה אֵין לְךָ לְהָקֵל בְּקָדְשֵׁי דּוֹרוֹת, וַיִּשְׁמַע מֹשֶׁה וַיִּיטַב בְּעֵינָיו, הוֹדָה וְלֹא בּוֹשׁ לוֹמַר לֹא שָׁמַעְתִּי, אֶלָּא שָׁמַעְתִּי וְשָׁכַחְתִּי: 
+<b>וְחִלּוּפֵיהֶן בַּגֹּלֶם.</b> חִלּוּף הַדְּבָרִים הַלָּלוּ שֶׁבֶּחָכָם הֵם בַּגֹּלֶם: 
+
+
+Mishnah 8
+
+<b>רָעָב שֶׁל בַּצֹּרֶת.</b> הַגְּשָׁמִים מֻעָטִים וּמִתּוֹךְ כָּךְ הַשַּׁעַר מִתְיַקֵּר:
+<b>רָעָב שֶׁל מְהוּמָה.</b> מִפְּנֵי הַגְּיָסוֹת אֵין יְכוֹלִין לֶאֱסֹף הַתְּבוּאָה:
+<b>רָעָב שֶׁל כְּלָיָה.</b> הַשָּׁמַיִם כַּבַּרְזֶל וְהָאָרֶץ כַּנְּחוּשָׁה:
+<b>שֶׁלֹּא נִמְסְרוּ לְבֵית דִּין.</b> שֶׁלֹּא עָשׂוּ בָּהֶן דִּין תּוֹרָה:
+<b>וְעַל פֵּרוֹת שְׁבִיעִית.</b> שֶׁעוֹשִׂים בָּהֶן סְחוֹרָה וְאֵין נוֹהֲגִין בָּהֶן קְדֻשַּׁת שְׁבִיעִית:
+<b>עִנּוּי הַדִּין.</b> שֶׁיּוֹדְעִים לְהֵיכָן הַדִּין נוֹטֶה וּמְעַכְּבִין וְאֵין פּוֹסְקִין אוֹתוֹ:
+<b>עִוּוּת הַדִּין.</b> לְזַכּוֹת אֶת הַחַיָּב וּלְחַיֵּב אֶת הַזַּכַּאי:
+<b>וְעַל הַמּוֹרִים בַּתּוֹרָה שֶׁלֹּא כַהֲלָכָה.</b> לֶאֱסֹר אֶת הַמֻּתָּר וּלְהַתִּיר אֶת הָאָסוּר: 
+
+
+Mishnah 9
+
+<b>שְׁבוּעַת שָׁוְא.</b> לְבַטָּלָה, שֶׁלֹּא לְצֹרֶךְ: 
+<b>חִלּוּל הַשֵּׁם.</b> הָעוֹבֵר עֲבֵרָה בְּפַרְהֶסְיָא בְּיָד רָמָה. אִי נַמִּי, שֶׁבְּנֵי אָדָם רוֹאִים וְלוֹמְדִים מִמַּעֲשָׂיו: 
+<b>וְעַל הַשְׁמָטַת הָאָרֶץ.</b> שֶׁחוֹרְשִׁים וְזוֹרְעִים בַּשְּׁבִיעִית:
+<b>מִפְּנֵי מַעֲשַׂר עָנִי שֶׁבַּשְּׁלִישִׁית.</b> שֶׁבִּמְקוֹם מַעֲשֵׂר שֵׁנִי שֶׁמַּפְרִישִׁים בִּשְׁאָר שָׁנִים שֶׁל שְׁמִיטָה, בַּשְּׁלִישִׁית וּבַשִּׁשִּׁית מַפְרִישִׁין מַעֲשַׂר עָנִי: 
+<b>גֶּזֶל מַתְּנוֹת עֲנִיִּים.</b> לֶקֶט שִׁכְחָה וּפֵאָה פֶּרֶט וְעוֹלְלוֹת: 
+
+
+Mishnah 10
+
+<b>שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלָּךְ.</b> אֵינִי רוֹצֶה לְהַנּוֹתְךָ, וְהַלְוַאי שֶׁלֹּא תְּהַנֶּה אוֹתִי: 
+<b>וְיֵשׁ אוֹמְרִים זוֹ מִדַּת סְדוֹם.</b> קָרוֹב הַדָּבָר לָבֹא לִידֵי מִדַּת סְדוֹם, שֶׁמִּתּוֹךְ שֶׁהוּא רָגִיל בְּכָךְ, אֲפִלּוּ בְּדָבָר שֶׁחֲבֵרוֹ נֶהֱנֶה וְהוּא אֵינוֹ חָסֵר לֹא יִרְצֶה לְהַנּוֹת אֶת חֲבֵרוֹ, וְזוֹ הָיְתָה מִדַּת סְדוֹם, שֶׁהָיוּ מִתְכַּוְּנִים לְכַלּוֹת הָרֶגֶל מִבֵּינֵיהֶם, וְאַף עַל פִּי שֶׁהָיְתָה הָאָרֶץ רַחֲבַת יָדַיִם לִפְנֵיהֶם וְלֹא הָיוּ חֲסֵרִים כְּלוּם: 
+<b>שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלִּי עַם הָאָרֶץ.</b> שֶׁנֶּהֱנֶה וּמְהַנֶּה בְּשָׁוֶה, וְזֶהוּ יִשּׁוּבָהּ שֶׁל הָאָרֶץ, אֲבָל אֵינוֹ יוֹדֵעַ קְרָא דִּכְתִיב (משלי טו) וְשׂוֹנֵא מַתָּנוֹת יִחְיֶה. וְזֶהוּ לְשׁוֹן עַם הָאָרֶץ הָאָמוּר בְּכָל מָקוֹם, שֶׁרוֹצֶה בְּתִקּוּנָהּ שֶׁל הָאָרֶץ אֲבָל אֵין בּוֹ חָכְמָה לְהַבְדִּיל בַּתִּקּוּנִין הָרְאוּיִין: 
+<b>שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלָּךְ.</b> מְהַנֶּה אֶת הַבְּרִיּוֹת מִנְּכָסָיו, וְהוּא אֵינוֹ נֶהֱנֶה מֵאֲחֵרִים: 
+<b>חָסִיד.</b> שֶׁעוֹשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין: 
+
+
+Mishnah 11
+
+הָכִי גָּרְסִינַן נוֹחַ לִכְעֹס וְנוֹחַ לִרְצוֹת יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ, קָשֶׁה לִכְעֹס וְקָשֶׁה לִרְצוֹת יָצָא הֶפְסֵדוֹ בִשְׂכָרוֹ. אָדָם שֶׁכּוֹעֵס מַהֵר עַל כָּל דָּבָר, אַף עַל פִּי שֶׁהוּא חוֹזֵר וּמִתְרַצֶּה מְהֵרָה, הֶפְסֵדוֹ מְרֻבֶּה מִשְּׂכָרוֹ, שֶׁרֹב מַעֲשָׂיו מְקֻלְקָלִים מֵאַחַר שֶׁהוּא נוֹחַ לִכְעֹס עַל כָּל דָּבָר וְדָבָר. אֲבָל הַקָּשֶׁה לִכְעֹס, אַף עַל פִּי שֶׁיֵּשׁ לוֹ מִדָּה רָעָה שֶׁהוּא קָשֶׁה לִרְצוֹת, יָצָא הֶפְסֵדוֹ הַמֻּעָט שֶׁהוּא קָשֶׁה לִרְצוֹת בִּשְׂכָרוֹ הַמְרֻבֶּה שֶׁהוּא קָשֶׁה לִכְעֹס, וְרֹב מַעֲשָׂיו מְתֻקָּנִים. וְאִית דְּגַרְסֵי אִפְּכָא. וְגִרְסָא זוֹ נִרְאֵית לִי עִקָּר: 
+
+
+Mishnah 12
+
+<b>מַהֵר לִשְׁמֹעַ וּמַהֵר לְאַבֵּד יָצָא שְׂכָרוֹ בְהֶפְסֵדוֹ.</b> דְּמֵאַחַר שֶׁשּׁוֹכֵחַ מַה שֶּׁלּוֹמֵד מַה הֲנָאָה יֵשׁ בְּמַה שֶּׁהוּא מַהֵר לִשְׁמֹעַ, נִמְצָא הֶפְסֵדוֹ גָּדוֹל מִשְּׂכָרוֹ: 
+<b>קָשֶׁה לִשְׁמֹעַ וְקָשֶׁה לְאַבֵּד יָצָא הֶפְסֵדוֹ בִשְׁכָרוֹ.</b> שֶׁמִּדָּה טוֹבָה שֶׁיֵּשׁ בּוֹ יְתֵרָה עַל הַמִּדָּה הַנִּפְסֶדֶת, הוֹאִיל וּמַה שֶּׁשָּׁמַע אַחַר הַקֹּשִׁי הוּא זוֹכֵר וְאֵינוֹ שׁוֹכֵחַ. וְנָפְקָא מִנַּהּ, שֶׁאִם יֵשׁ לְפָנֵינוּ שְׁנֵי תַּלְמִידִים וְאֵין לָנוּ לְסַפֵּק מָזוֹן אֶלָּא לְאֶחָד מֵהֶם, נַקְדִּים הַקָּשֶׁה לְאַבֵּד עַל הַמַּהֵר לִשְׁמֹעַ: 
+<b>זֶה חֵלֶק רָע.</b> לֹא הֲוָה שַׁיָּךְ לְמִתְנֵי הָכָא חָסִיד אוֹ רָשָׁע, שֶׁאֵין זֶה דָּבָר הַתָּלוּי בִּבְחִירָתוֹ שֶׁל אָדָם, אֶלָּא חִסָּרוֹן שֶׁהָיָה בּוֹ מֵעִקַּר בְּרִיָּתוֹ: 
+
+
+Mishnah 13
+
+<b>אַרְבַּע מִדּוֹת בְּנוֹתְנֵי צְדָקָה.</b> כְּלוֹמַר בִּנְתִינַת הַצְּדָקָה, וְלֹא בְּנוֹתְנֵי צְדָקָה מַמָּשׁ, דְּהָא אִיכָּא בְּהוּ מִי שֶׁאֵינוֹ נוֹתֵן. וְכֵן בְּסָמוּךְ בְּהוֹלְכֵי לְבֵית הַמִּדְרָשׁ, הַיְנוּ בַּהֲלִיכַת בֵּית הַמִּדְרָשׁ: 
+<b>עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים.</b> דְּיוֹדֵעַ שֶׁהַצְּדָקָה מְעַשֶּׁרֶת וְאֵינוֹ רוֹצֶה שֶׁאֲחֵרִים יִתְעַשְּׁרוּ. פֵּרוּשׁ אַחֵר, יֵשׁ מִי שֶׁחָס עַל מָמוֹן קְרוֹבָיו יוֹתֵר מֵעַל מָמוֹנוֹ, וְאַף עַל פִּי שֶׁהוּא נוֹתֵן אֵינוֹ רוֹצֶה שֶׁקְּרוֹבָיו יִתְּנוּ, שֶׁלֹּא יְאַבְּדוּ אֶת מָמוֹנָם, וְהַיְנוּ עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים דּוּמְיָא דְּעֵינוֹ רָעָה בְּשֶׁלּוֹ דִּבְסֵיפָא: 
+
+
+Mishnah 14
+
+<b>הוֹלֵךְ וְאֵינוֹ עוֹשֶׂה.</b> הוֹלֵךְ לְבֵית הַמִּדְרָשׁ לִשְׁמֹעַ וְאֵינוֹ שׁוֹנֶה וְלוֹמֵד וְלֹא מֵבִין:
+<b>עוֹשֶׂה וְאֵינוֹ הוֹלֵךְ.</b> לוֹמֵד וְשׁוֹנֶה בְּבֵית הַמִּדְרָשׁ שֶׁבְּבֵיתוֹ: 
+
+
+Mishnah 15
+
+<b>בְּיוֹשְׁבִים לִפְנֵי חֲכָמִים.</b> לְעֵיל בְּאַרְבַּע מִדּוֹת בַּתַּלְמִידִים אַיְרֵי בְּעִנְיַן הַזִּכָּרוֹן וְהַשִּׁכְחָה, וְהַשְׁתָּא מַיְרֵי בְּעִנְיַן הַסְּבָרָא הַיְשָׁרָה וּבְרֵרַת הַדָּבָר הַצּוֹדֵק מֵהַבִּלְתִּי צוֹדֵק: 
+<b>סְפוֹג.</b> הוּא סוֹפֵג אֶת הַמַּיִם, בֵּין עֲכוּרִים בֵּין צְלוּלִים, כָּךְ יֵשׁ מִי שֶׁלִּבּוֹ רָחָב וּמְקַבֵּל כָּל מַה שֶּׁשּׁוֹמֵעַ, וְאֵין בּוֹ כֹּחַ לִבְרֹר הָאֱמֶת מִן הַשֶּׁקֶר: 
+<b>מַשְׁפֵּךְ.</b> כְּלִי שֶׁנּוֹתְנִים עַל פִּי חָבִית אוֹ עַל פִּי הַנּוֹד כְּשֶׁרוֹצִים לְמַלְאוֹתוֹ יַיִן אוֹ שֶׁמֶן:
+<b>שֶׁמַּכְנִיס בְּזוֹ וּמוֹצִיא בְזוֹ.</b> כָּךְ יֵשׁ מִי שֶׁמְּקַבֵּל כָּל מַה שֶּׁלּוֹמֵד וּכְבוֹלְעוֹ כָּךְ פּוֹלְטוֹ:
+<b>מְשַׁמֶּרֶת.</b> מוֹצִיא כָּל מַה שֶּׁשּׁוֹמֵעַ בְּבֵית הַמִּדְרָשׁ, וְקוֹלֵט דָּבָר שֶׁל בַּטָּלָה: 
+<b>נָפָה.</b> לְאַחַר שֶׁמּוֹצִיאִים הַסֻּבִּין וְהַמֻּרְסָן מִן הַקֶּמַח הַנִּטְחָן וְנִשְׁאַר הַקֶּמַח הַדַּק עִם הַסֹּלֶת הַגַּס וְהוּא הֶחָשׁוּב, מַעֲבִירִין אוֹתוֹ בְּנָפָה דַּקָּה מְאֹד וְיוֹרֵד מִמֶּנָּה כָּל אוֹתוֹ הַקֶּמַח הַדַּק שֶׁהוּא כְּעֵין עַפְרוּרִית לְבָנָה וְנִשְׁאַר הַסֹּלֶת הַגַּס הֶחָשׁוּב. וְכֵן הָיוּ עוֹשִׂין לַמְּנָחוֹת. כָּךְ יֵשׁ מִי שֶׁיֵּשׁ בּוֹ כֹּחַ לִבְרֹר וּלְלַבֵּן שְׁמוּעוֹתָיו, וְקוֹלֵט הָאֱמֶת מִן הַשֶּׁקֶר וְהַבָּטֵל: 
+
+
+Mishnah 16
+
+<b>כָּל אַהֲבָה שֶׁהִיא תְלוּיָה בְדָבָר בָּטֵל.</b> שֶׁאֵינוֹ מִתְקַיֵּם, כְּשֶׁיִּתְבַּטֵּל הַדָּבָר שֶׁהָיָה סִבָּה לְאוֹתָהּ אַהֲבָה, גַּם הָאַהֲבָה בְּטֵלָה. וְכָל אַהֲבָה שֶׁאֵינָהּ תְּלוּיָה בְּדָבָר בָּטֵל אֶלָּא בְּדָבָר קַיָּם, כְּגוֹן אַהֲבַת הַצַּדִּיקִים וְהַחֲכָמִים, אֵינָהּ בְּטֵלָה לְעוֹלָם. כְּשֵׁם שֶׁהַדָּבָר שֶׁהוּא סִבָּה לְאוֹתָהּ אַהֲבָה אֵינָהּ בָּטֵל, כָּךְ אֵין הָאַהֲבָה בְּטֵלָה: 
+<b>אַהֲבַת אַמְנוֹן וְתָמָר.</b> מִפְּנֵי יָפְיָהּ:
+<b>אַהֲבַת דָּוִד וְיוֹנָתָן.</b> לְהַשְׁלִים רְצוֹן קוֹנָם. דְּאָמַר לוֹ יְהוֹנָתָן לְדָוִד אַתָּה תִּהְיֶה לְמֶלֶךְ עַל יִשְׂרָאֵל וַאֲנִי אֶהֱיֶה לְךָ לְמִשְׁנֶה: 
+
+
+Mishnah 17
+
+<b>כָּל מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם סוֹפָהּ לְהִתְקַיֵּם.</b> כְּלוֹמַר שֶׁאַנְשֵׁי הַמַּחֲלֹקֶת הַהִיא מִתְקַיְּמִים וְאֵינָם אוֹבְדִין, כְּמַחֲלֹקֶת הִלֵּל וְשַׁמַּאי שֶׁלֹּא אָבְדוּ לֹא תַּלְמִידֵי בֵּית שַׁמַּאי וְלֹא תַּלְמִידֵי בֵּית הִלֵּל. אֲבָל קֹרַח וַעֲדָתוֹ אָבְדוּ. וַאֲנִי שָׁמַעְתִּי, פֵּרוּשׁ סוֹפָהּ, תַּכְלִיתָהּ הַמְבֻקָּשׁ מֵעִנְיָנָהּ. וְהַמַּחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, הַתַּכְלִית וְהַסּוֹף הַמְבֻקָּשׁ מֵאוֹתָהּ מַחֲלֹקֶת לְהַשִּׂיג הָאֱמֶת, וְזֶה מִתְקַיֵּם, כְּמוֹ שֶׁאָמְרוּ מִתּוֹךְ הַוִּכּוּחַ יִתְבָּרֵר הָאֱמֶת, וּכְמוֹ שֶׁנִּתְבָּאֵר בְּמַחֲלֹקֶת הִלֵּל וְשַׁמַּאי שֶׁהֲלָכָה כְּבֵית הִלֵּל. וּמַחֲלֹקֶת שֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, תַּכְלִית הַנִּרְצֶה בָּהּ הִיא בַּקָּשַׁת הַשְּׂרָרָה וְאַהֲבַת הַנִּצּוּחַ, וְזֶה הַסּוֹף אֵינוֹ מִתְקַיֵּם, כְּמוֹ שֶׁמָּצִינוּ בְּמַחֲלֹקֶת קֹרַח וַעֲדָתוֹ שֶׁתַּכְלִית וְסוֹף כַּוָּנָתָם הָיְתָה בַּקָּשַׁת הַכָּבוֹד וְהַשְּׂרָרָה וְהָיוּ לְהֶפֶךְ: 
+
+
+Mishnah 18
+
+<b>אֵין חֵטְא בָּא עַל יָדוֹ.</b> כְּדֵי שֶׁלֹּא יְהֵא הוּא בַּגֵּיהִנֹּם וְתַלְמִידָיו בְּגַן עֵדֶן:
+<b>אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה.</b> שֶׁלֹּא יְהֵא הוּא בְּגַן עֵדֶן וְתַלְמִידָיו בַּגֵּיהִנֹּם:
+<b>וְזִכָּה אֶת הָרַבִּים.</b> שֶׁלִּמֵּד תּוֹרָה לְכָל יִשְׂרָאֵל:
+<b>צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל.</b> וּמִשְׁפָּטָיו שֶׁעִם יִשְׂרָאֵל כְּאִלּוּ הוּא עֲשָׂאָן:
+<b>אֲשֶׁר חָטָא וַאֲשֶׁר הֶחֱטִיא אֶת יִשְׂרָאֵל.</b> מִדְּלֹא קָאָמַר עַל חַטֹּאת יָרָבְעָם וְיִשְׂרָאֵל, שְׁמַע מִנַּהּ שֶׁהַכֹּל תָּלוּי בְּיָרָבְעָם: 
+
+
+Mishnah 19
+
+<b>מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ.</b> לָמֵד מִמֶּנּוּ וְהוֹלֵךְ בִּדְרָכָיו:
+<b>עַיִן טוֹבָה.</b> מִסְתַּפֵּק בְּמַה שֶּׁיֵּשׁ לוֹ וְאֵינוֹ חוֹמֵד מָמוֹן אֲחֵרִים. שֶׁכֵּן מָצִינוּ בְּאַבְרָהָם שֶׁאָמַר לְמֶלֶךְ סְדוֹם (בראשית יד) אִם מִחוּט וְעַד שְׂרוֹךְ נַעַל וְאִם אֶקַּח מִכָּל אֲשֶׁר לְךָ:
+<b>וְרוּחַ נְמוּכָה.</b> עֲנָוָה יְתֵרָה. וְכֵן מָצִינוּ אַבְרָהָם אוֹמֵר (שם יח) וְאָנֹכִי עָפָר וָאֵפֶר:
+<b>וְנֶפֶשׁ שְׁפָלָה.</b> זְהִירוּת וְהַפְּרִישָׁה מִן הַתַּאֲווֹת. וּמָצִינוּ זֶה בְּאַבְרָהָם, דִּכְתִיב (שם יב) הִנֵּה נָא יָדַעְתִּי כִּי אִשָּׁה יְפַת מַרְאֶה אָתְּ, שֶׁעַד עַכְשָׁיו לֹא הִכִּיר בָּהּ מֵרֹב צְנִיעוּת. וּבְבִלְעָם אַשְׁכְּחַן עַיִן רָעָה, שֶׁהָיָה יוֹדֵעַ שֶׁהָיָה רַע בְּעֵינֵי הַמָּקוֹם שֶׁיֵּלֵךְ אֵצֶל בָּלָק וְהָיָה הוֹלֵךְ כְּדֵי לִטֹּל שָׂכָר, דִּכְתִיב (במדבר כב) אִם יִתֶּן לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב: 
+<b>וְרוּחַ גְּבוֹהָה.</b> דְּאָמַר (שם כד) נְאוּם שׁוֹמֵעַ אִמְרֵי אֵל וְיוֹדֵעַ דַּעַת עֶלְיוֹן:
+<b>וְנֶפֶשׁ רְחָבָה.</b> שֶׁאִם לֹא הָיָה רַב הַתַּאֲוָה לֹא הָיָה יוֹעֵץ לְהַפְקִיר בְּנוֹת מוֹאָב לִזְנוּת. וְאָמְרוּ חֲכָמִים (סנהדרין קה.) בִּלְעָם בּוֹעֵל אֲתוֹנוֹ הָיָה:
+<b>לְהַנְחִיל אֹהֲבַי יֵשׁ.</b> אַבְרָהָם אִקְּרֵי אוֹהֵב, דִּכְתִיב (ישעיה מא) זֶרַע אַבְרָהָם אוֹהֲבִי. יֵשׁ, בָּעוֹלָם הַבָּא, וְאוֹצְרוֹתֵיהֶם אֲמַלֵּא, בָּעוֹלָם הַזֶּה: 
+<b>אַנְשֵׁי דָמִים.</b> בִּלְעָם אִקְּרֵי אִישׁ דָּמִים, שֶׁהִפִּיל בַּעֲצָתוֹ עֶשְׂרִים וְאַרְבָּעָה אֲלָפִים מִיִּשְׂרָאֵל: 
+
+
+Mishnah 20
+
+<b>עַז כַּנָּמֵר.</b> הַנָּמֵר הַזֶּה נוֹלַד מִן חֲזִיר הַיַּעַר וְהַלְּבִיאָה, כִּי בְּעֵת יַחֵם הָאֲרָיוֹת הַלְּבִיאָה מַכְנֶסֶת רֹאשָׁהּ בְּסִבְכֵי הַיַּעַר וְנוֹהֶמֶת וְתוֹבַעַת אֶת הַזָּכָר, וְהַחֲזִיר שׁוֹמֵעַ קוֹלָהּ וְרוֹבְעָהּ, וְנָמֵר יוֹצֵא מִבֵּין שְׁנֵיהֶן. וּלְפִי שֶׁהוּא מַמְזֵר הוּא עַז פָּנִים, אַף עַל פִּי שֶׁאֵין בּוֹ גְּבוּרָה כָּל כָּךְ. אַף אַתָּה הֱוֵי עַז וְלֹא תִּתְבַּיֵּשׁ לִשְׁאֹל מֵרַבְּךָ מַה שֶּׁלֹּא הֵבַנְתָּ, כְּאוֹתָהּ שֶׁשָּׁנִינוּ לֹא הַבַּיְשָׁן לָמֵד: 
+<b>וְקַל כַּנֶּשֶׁר.</b> לַחֲזֹר אַחַר תַּלְמוּדְךָ, וְלֹא תִיגַע. כְּדִכְתִיב (ישעיה מ) יַעֲלוּ אֵבֶר כַּנְּשָׁרִים יָרוּצוּ וְלֹא יִיגָעוּ: 
+<b>וְרָץ כַּצְּבִי.</b> לִרְדֹּף אַחַר הַמִּצְוֹת:
+<b>וְגִבּוֹר כָּאֲרִי.</b> לִכְבֹּשׁ אֶת יִצְרְךָ מִן הָעֲבֵרוֹת:
+<b>עַז פָּנִים.</b> לְפִי שֶׁהָעַזּוּת נִכָּר בַּפָּנִים כְּדִכְתִיב (משלי כא) הֵעֵז אִישׁ רָשָׁע בְּפָנָיו, לְפִיכָךְ נִקְרָא עַז פָּנִים: 
+<b>שֶׁתִּבְנֶה עִירְךָ בִּמְהֵרָה בְיָמֵינוּ.</b> כְּלוֹמַר, כְּשֵׁם שֶׁחוֹנַנְתָּנוּ זֹאת הַמִּדָּה, שֶׁסִּימָן לְזֶרַע אַבְרָהָם בַּיְשָׁנִים רַחֲמָנִים וְגוֹמְלֵי חֲסָדִים (יבמות עט.), כֵּן יְהִי רָצוֹן שֶׁתִּבְנֶה עִירְךָ וְכוּ': 
+
+
+Mishnah 21
+
+<b>בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא.</b> מֵעָרְלָה יָלְפִינַן, דִּכְתִיב (ויקרא יט) שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים וְגוֹ' וּבַשָּׁנָה הָרְבִיעִית יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים, שֶׁאָבִיו מְלַמְּדוֹ צוּרַת הָאוֹתִיּוֹת וְהֶכֵּר הַנְּקֻדּוֹת. וּבַשָּׁנָה הַחֲמִישִׁית תֹּאכְלוּ אֶת פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ, מִכָּאן וְאֵילָךְ סְפֵי לֵיהּ כְּתוֹרָא: 
+<b>בֶּן עֶשֶׂר לַמִּשְׁנָה.</b> שֶׁלּוֹמֵד מִקְרָא חָמֵשׁ שָׁנִים, וְחָמֵשׁ שָׁנִים מִשְׁנָה, וְחָמֵשׁ שָׁנִים גְּמָרָא. דְּאָמַר מַר (חולין כד.) כָּל תַּלְמִיד שֶׁלֹּא רָאָה סִימָן יָפֶה בְּמִשְׁנָתוֹ חָמֵשׁ שָׁנִים שׁוּב אֵינוֹ רוֹאֶה, דִּכְתִיב (במדבר ח) זֹאת אֲשֶׁר לַלְוִיִּם מִבֶּן חָמֵשׁ וְעֶשְׂרִים שָׁנָה וָמַעְלָה יָבֹא לִצְבֹא צָבָא, שֶׁבָּא וְלוֹמֵד הִלְכוֹת עֲבוֹדָה חָמֵשׁ שָׁנִים, וּבֶן שְׁלֹשִׁים עוֹבֵד: 
+<b>בֶּן שְׁלֹשׁ עֶשְׂרֵה לַמִּצְוֹת.</b> דִּכְתִיב (שם ה) אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ מִכָּל חַטֹּאת הָאָדָם, וְגַבֵּי שְׁכֶם כְּתִיב (בראשית לד) וַיִּקְחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה אִישׁ חַרְבּוֹ, וְלֵוִי בְּאוֹתוֹ פֶּרֶק בֶּן שְׁלֹשׁ עֶשְׂרֵה שָׁנָה הָיָה, וְקָרֵי לֵיהּ אִישׁ: 
+<b>בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה.</b> תְּשַׁע עֶשְׂרֵה אָדָם כְּתוּבִים בְּפָרָשַׁת בְּרֵאשִׁית מִן וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם עַד וַיִּבֶן ה' אֱלֹהִים אֶת הַצֵּלָע, חַד לְגוּפֵיהּ, פָּשׁוּ לֵיהּ שְׁמֹנָה עָשָׂר לִדְרָשָׁא: 
+<b>בֶּן עֶשְׂרִים לִרְדֹּף.</b> אַחַר מְזוֹנוֹתָיו. לְאַחַר שֶׁלָּמַד מִקְרָא מִשְׁנָה וּגְמָרָא וְנָשָׂא אִשָּׁה וְהוֹלִיד בָּנִים, צָרִיךְ הוּא לַחֲזֹר וּלְבַקֵּשׁ אַחַר מְזוֹנוֹת. פֵּרוּשׁ אַחֵר, בֶּן עֶשְׂרִים לִרְדֹּף אוֹתוֹ מִן הַשָּׁמַיִם וּלְהַעֲנִישׁוֹ עַל מַעֲשָׂיו, שֶׁאֵין בֵּית דִּין שֶׁל מַעֲלָה מַעֲנִישִׁין פָּחוֹת מִבֶּן עֶשְׂרִים: 
+<b>בֶּן שְׁלֹשִׁים לַכֹּחַ.</b> שֶׁהַלְוִיִּם הָיוּ מְקִימִים אֶת הַמִּשְׁכָּן וּמְפָרְקִין וְטוֹעֲנִין אֶת הָעֲגָלוֹת וְנוֹשְׂאִין בַּכָּתֵף מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה:
+<b>בֶּן אַרְבָּעִים לַבִּינָה.</b> שֶׁלְּאַחַר אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אָמַר לָהֶם מֹשֶׁה (דברים כט) וְלֹא נָתַן ה' לָכֶם לֵב לָדַעַת וְעֵינַיִם לִרְאוֹת וְאָזְנַיִם לִשְׁמֹעַ עַד הַיּוֹם הַזֶּה:
+<b>בֶּן חֲמִשִּׁים לָעֵצָה.</b> שֶׁנֶּאֱמַר בַּלְּוִיִּם (במדבר ח) וּמִבֶּן חֲמִשִּׁים שָׁנָה יָשׁוּב מִצְּבָא הָעֲבוֹדָה וְלֹא יַעֲבֹד עוֹד וְשֵׁרֵת אֶת אֶחָיו וְגוֹ', וּמַהוּ הַשֵּׁרוּת, שֶׁיִּתֵּן לָהֶם עֵצָה: 
+<b>בֶּן שִׁשִּׁים לַזִּקְנָה.</b> דִּכְתִיב (איוב ה) תָּבֹא בְכֶלַח אֱלֵי קָבֶר. בכל"ח בַּגִּימַטְרִיָּא שִׁשִּׁים: 
+<b>בֶּן שִׁבְעִים לַשֵּׁיבָה.</b> דִּכְתִיב בְּדָוִד (דברי הימים א כט) וַיָּמָת בְּשֵׂיבָה טוֹבָה, וִימֵי חַיָּיו הָיוּ שִׁבְעִים שָׁנָה: 
+<b>בֶּן שְׁמֹנִים לִגְבוּרוֹת.</b> דִּכְתִיב (תהלים צ) וְאִם בִּגְבוּרוֹת שְׁמֹנִים שָׁנָה:
+<b>בֶּן תִּשְׁעִים לָשׁוּחַ.</b> הוֹלֵךְ שָׁחוּחַ וְכָפוּף. וְיֵשׁ אוֹמְרִים, לְשׁוֹן שׁוּחָה עֲמֻקָּה: 
+
+
+Mishnah 22
+
+<b>הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ.</b> בַּתּוֹרָה:
+<b>דְּכֹלָּא בָהּ.</b> שֶׁהַכֹּל תִּמְצָא בָּהּ:
+<b>וְסִיב וּבְלֵה בָהּ.</b> גַּם עַד זִקְנָה וְשֵׂיבָה לֹא תַּעַזְבֶנָּה:
+<b>וּמִנַּהּ לֹא תָּזוּעַ.</b> שֶׁלֹּא תֹּאמַר לָמַדְתִּי חָכְמַת יִשְׂרָאֵל אֵלֵךְ וְאֶלְמַד חָכְמַת יְוָנִית, שֶׁאֵין מֻתָּר לִלְמֹד חָכְמַת יְוָנִית אֶלָּא בְּמָקוֹם שֶׁאָסוּר לְהַרְהֵר בְּדִבְרֵי תּוֹרָה, כְּגוֹן בְּבֵית הַמֶּרְחָץ אוֹ בְּבֵית הַכִּסֵּא. שֶׁשָּׁאֲלוּ אֶת רַבִּי יְהוֹשֻׁעַ מַהוּ לְלַמֵּד אָדָם אֶת בְּנוֹ חָכְמַת יְוָנִית, אָמַר לָהֶם יְלַמְּדֶנּוּ בְּשָׁעָה שֶׁאֵינוֹ לֹא יוֹם וְלֹא לַיְלָה, דְּהָא כְּתִיב וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה: 
+
+
+Mishnah 23
+
+<b>לְפוּם צַעֲרָא אַגְרָא.</b> כְּפִי רֹב הַצַּעַר שֶׁאַתָּה סוֹבֵל בְּלִמּוּד הַתּוֹרָה וַעֲשִׂיַּת הַמִּצְוָה, יִהְיֶה שְׂכָרְךָ מְרֻבֶּה: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+
+
+Mishnah 12
+
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+Bartenura on Mishnah Kelim
+ברטנורא על משנה כלים
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022
+https://www.sefaria.org/texts
+
+Bartenura on Mishnah Kelim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+אבות הטומאה. השרץ – there are eight reptiles that are written in the [Torah] portion of Shemini (Leviticus 11:29-30): החלד/the mole and עכבר/the mouse [and the צב/lizard; the ענקה/gecko; the כח/land crocodile; the לטאה/lizard; the חמט/sand lizard and the תנשמת/chameleon],” they are the primary sources of ritual impurity to defile humans and utensils/vessels that come in contact with them when they are dead. And their measurements for defiling is like that of a lentil (though we are informed in Tractate Kelim, Chapter 17, Mishnah 8, that whenever a lentil is spoken of, it means…the Egyptian lentil). For the sand lizard/חמט at the beginning of its creation is like that of lentil (see Tractate Nazir 52a). But the limbs have no measure, for even less that of a lentil of a reptile defiles (see Tractate Ohalot, Chapter 1, Mishnah 7). And especially when it is moist, the reptile defiles, but it does not defile when dry, as it is written (Leviticus 11:32): “And anything on which one of them falls when dead [shall be impure: be it any article of wood, or a cloth, or a skin, or a sack – any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure],” similar to their being dead (see Tractate Niddah 56a).
+ושכבת זרע – Specifically the semen of an adult Israelite , but that of a heathen does not defile, even according to the Rabbis, for the nocturnal pollution of a heathen is completely pure. And similarly, the semen of a minor also does not defile, as it is written (Leviticus 15:16): “When a man has an emission of semen, [he shall bathe his whole body in water and remain impure until evening],” a man/איש, but not a minor/קטן who is younger than nine-years and one-day old, for [prior to the age of nine-years and one-day] his act of sexual intercourse is not coition. And its measurement to the observer is a little bit, even similar to a mustard seed, and to contact/touching, like that of a lentil. And specifically moist semen that defiles, as it is written (Leviticus 15:16): “[When a man has] an emission of semen/כי תצא ממנו שכבת זרע,” he who is appropriate for emitting semen, for since the teacher of our Mishnah did not consider a בעל קרי/one who experienced a seminal emission (see Leviticus 15:16-18) as one of the primary sources of defilement, we learn from this that it is none other than first degree of ritual defilement, and this is taught at the conclusion of Tractate Zavim (Chapter 5, Mishnah 11), that a person who experienced a seminal emission is like one who came in contact with a reptile, and is not seen as other than first [degree of ritual defilement].
+וטמא מת – a person who became defiled through contact with the dead. But utensils/vessels that came in contact with the dead are like the dead itself, and whatever comes in contact with them is made into a primary source of ritual defilement. But utensils/vessels which came in contact with a person who was defiled through contact with the dead or a person who came in contact with utensils/vessels that had been in contact with the dead, they are primary sources of ritual defilement and are defiled for seven days like a person, as is taught in the Mishnah of the first chapter of Ohalot [Mishnah 2]. But earthenware and foods and liquids that came in contact with the dead do not become primary sources of ritual defilement. And especially an Israelite becomes a primary source of ritual defilement when he touched a dead person. But an idolater and similarly a non-viable birth/premature that was born at the age of a month is not susceptible to become ritually impure if he came in contact with the dead.
+ומצורע בימי ספרו – A confirmed leper (declared ritually impure by a Kohen. All the laws applying to a quarantined leper apply to a confirmed leper – who must grow his hair long and rend his garments; to purify himself when healed, he must shave all his hair, and bring a special purification offering) and who is fitted for Levitical uncleanness with [his bringing] [two] birds, and cedar wood and hyssop and two scarlet-dyed yarn and shaving, and he sits from outside his tent for seven days and one the eighth [day] brings his sacrifices (see Leviticus 14:8), and on those seven days are called the days of his counting, and he defiles humans, and it is stated “the washing of his clothing “ (“The one to be purified shall was his clothing” – Leviticus 14:8) on the day of final decision [by a Kohen] and it is stated, “the washing of his clothes” on the days of his counting (Leviticus 14:9: “[On the seventh day he shall shave off all his hair…]he shall wash his clothes [and bathe his body in water; then he shall be pure],” just as there he defiles a human being, so here [also] he defiles a human being.
+ומי חטאת שאין בהם כדי הזייה – defiles him through contact. But if they have enough in order to sprinkle [of the water of the purification upon the unclean] it defiles even through carrying, to defile humans and clothing, as it is written (Numbers 19:21): “Further, he who sprinkled the water of lustration shall wash his clothes, and whoever touches the water of lustration shall be impure until evening.” But our Rabbis/teachers learned that the person who sprinkles is pure, and the Biblical verse does not come other than to give a measure to the person carrying [the waters of the sin-offering of the Red Heifer] that there must be enough for sprinkling , and the Biblical verse divided between the two kinds of water, to inform you that water where there is enough for sprinkling defiles a person to defile clothing, but where there isn’t enough [water] for sprinkling, it defiles a person to defile food and liquids but not to defile clothing.
+וכלי חרס באויר – when his defilement fell in the airspace of an earthenware vessel, whether it touched ,the vessel or whether it did not touch it, the vessel is defiled. But if it the defilement touched the vessel from the outside, it was not defiled by this contact, as it is written (Leviticus 11:33): “And if any of those (i.e., an article of wood, or a cloth, or a skin, or a sack) falls into an earthen vessel, everything inside it shall be impure [and the vessel itself you shall break],” from inside it/within it, it becomes defiled, but it is not defiled from outside of it.
+ואינם מטמאין במשא – that all of these primary sources of ritual defilement that are considered here are written concerning them "הנוגע"/someone who comes in contact with them and it is not written: "הנושא"/he who carries them.
+
+Mishnah 2
+
+מטמאים את האדם במשא – when he lifts one of them whether by his hand or his fellow lifts it upon his shoulder, and even if he [himself] did not make contact with the defiling substance, or that the defiling substance was tied with a rope and the defiling agent was lifted via the rope. Since he moved the weight of the impure thing on his own, the person is defiled by ritual impurity imparted by carrying [even when not touching them directly] to defile the clothing that is upon him, or all of the garments/clothing and vessels/utensils that he comes in contact with, except for earthenware, all the while that the defiling matter is upon his back. But after he withdrew from the defilement, he does not defile utensils/vessels through touching/contact, for whomever carries the defilement, after he has withdrawn from it is not ought but first degree of ritual impurity, but utensils/vessels do not become susceptible to receive defilement other than from a primary source of ritual impurity. But even at the time that he carries the defilement, he does not defile humans nor earthenware vessels, but rather only other utensils/vessels. And you do not have something that is defiled with ritual impurity imparted by carrying other than a human being alone, but not utensils/vessels and not food and liquids, for if there were may utensils/vessels one on top of the other and a carrion or the waters of lustration in the upper-most vessel, the lower vessels are not defiled by carrying all the while that they did not touch/come in contact with the carrion or with the waters of lustration. And similarly, food and liquids are not defiled with the ritual impurity imparted by carrying, for concerning the ritual impurity imparted by carrying, it is written "לכם" (see Leviticus 11:39: “If an animal that you may eat has died/וכי ימות מן-הבהמה אשר-היא לכם לאכלה [anyone who touches its carcass shall be impure until evening]),” and we expound [the word] "לכם"/that you – that they defile through carrying but they do not defile vessels nor foods and liquids through carrying. And just as carrion defiles through carrying, so it also defiles through movement/ היסט (i.e., by means of a lever, without actually coming in contact with it – and this applies to impurity imparted by someone with gonorrhea, a woman in flux, a menstruating woman or a woman after childbirth), for movement is from the category/species of carrying, as for example, that there was wood placed at the tope of a tree or at the top of a wall and a carrion was at one end of the wood and a person comes and puts the knee of the balance down on the second/opposite end, since he lifted the end on which the carrion on is on account of his additional weight, it is defiled with the ritual impurity of movement, which is like carrying.
+וחשוכי בגדים במגע (and to make unclean the persons alone but not their clothes) – meaning to say, the clothes are prevented from defilement if there is contact without carrying, for the person who comes in contact/touches the carrion or the waters of lustration but does not carry them does not defile even the clothing that is upon him, as it written (Leviticus 11:39, though this verse, which is brought by the commentary of Rabbi Pinchas Kahati on this Mishnah does NOT exactly express what Bartenura writes – perhaps he is referring to Leviticus 11:27): “anyone who touches its carcass shall be impure until evening” (and see verse 27: “whoever touches their carcasses/הנוגע בנבלתם shall be impure until evening. [They are impure for you/טמאים המה לכם”), and the washing of clothing is not mentioned there, and with the waters of lustration, it is also written (Numbers 19:21 – and this verse does not match the Hebrew text brought by the Bartenura commentary, but is also referred to by the commentary of Rabbi Pinchas Kahati where he mentions that in both places, the washing of clothing is not mentioned: “Whatever that impure person touches shall be impure until evening/והנוגע במי הנדה יטמא עד-הערב”. On the other hand, use of the Bar Ilan Responsa project takes the reader to Numbers 31:24: “On the seventh day you shall wash your clothes and be pure, and after that you may enter the camp.”). [The word] חשוכי – is the language of prevention, like (Genesis 22:16): “Because [you have done this] and have not withheld your son/ולא חשכת את-בנך, [your favored one].”
+
+Mishnah 3
+
+בועל נדה – It is written concerning them (Leviticus 15:24): “[And if a man lies with her,] her menstrual impurity is communicated to him/ותהי נדתה עליו; [he shall be impure seven days, and any bedding on which he lies shall become impure],” we learned that he, like a menstruating woman, defiles surfaces designated for lying and sitting, and it is written after this (Leviticus 15:24): “and any bedding on which he lies shall become impure/כל משכב אשר-ישכב עליו יטמא,” but it is not necessary to state this, but rather it comes to explain, “her menstrual impurity is communicated to him,” of the first clause [of the Mishnah], and this is what he said: this [phrase], “her menstrual impurity is communicated to him,” that I stated to you, I did not say other than in regard to the matter that he would be a primary source of ritual impurity like a menstruating woman, that just as she defiles a person and an earthenware vessel, even he defiles a person and an earthenware vessel, but [also] to make a surface designated for lying and sitting [impure], that “and any bedding on which he lies shall become impure,” but that he does not defile a person and vessels like the bedding of a menstruant woman who defiles a person and vessels/utensils, but he has the first degree of defilement that he defiles food and liquids alone.
+משכב תחתון כעליון (the lower surface upon which one lies is like the upper one)– that is to say, the lower surface upon which the man who has intercourse with a menstruating woman is like the upper one of a person with gonorrhea, that just as the upper surface of a person with gonorrhea, and that is vessels that are above the person with gonorrhea, such as ten couches one on top of the other and all of them are on top of the person with gonorrhea, whether the person with gonorrhea was in contact with them or not are ritually impure and they defile food and liquids but not humans nor vessels, so also the lower surface of a person who has intercourse with a menstruating woman, that is, the couches that are under him defile food and liquids but not humans and utensils/vessels. Whereas the lower surface below a person with gonorrhea or a woman with a flux or a menstruating woman or a woman after childbirth, even ten couches one on top of the other, and one of these defiled [couches] are above, all of them that are below/the lower surface are impure and defile humans and utensils/vessels.
+למעלה מהן זובו של זב כו' – because these that are important and move defile I ay amount through contact and lifting, but a person having sexual intercourse with a menstruating woman does not defile until he raises [her] entirely, because of this it is taught [in the Mishnah], “above them/למעלה מהן,” meaning to say that these are considered are above/more important than someone who has intercourse with a menstruating woman because they defile with any amount, what is not the case with someone who has sexual intercourse with a menstruating woman.
+שהם מטמאים במגע ובמשא – that their contact is equivalent to their lifting, that whether through contact or through lifting, they defile humans to defile clothing and vessels other than a person and vessels.
+מרכב (riding) – the piece of wood fastened to a saddle, which is grasped on mounting of the saddle is called מרכב/riding – that the saddle itself that a person rides upon is impure because of sitting, and its piece of wood fastened to the saddle, which is grasped on mounting of the saddle is impure because of מרכב/riding.
+שהוא מטמא תחת אבן מסמא (that it defiles underneath a stone used for closing a pit – that the corpse was put on a closing – immovable-stone – under which there is a cavity- see Tractate Niddah 69b) – a large and heavy stone, as it is written (Daniel 6:18): “A rock was brought and placed over the mouth of the den; [the king sealed it with his signet and with the signet of the nobles, so that nothing might be altered concerning Daniel].” But if there was a large stone on top of the piece of wood fastened to a saddle, which is grasped on mounting of the riding and a person with gonorrhea grabs hold of it, even though the weight of the person with gonorrhea is not recognized on the riding seat, the piece of wood fastened to the saddle that is under the stone is defiled because of the riding seat.
+למעלה מן המרכב משכב – for the stone used for closing a pit that the corpse was put on a closing (immovable) stone defiles lying as it does riding. And more stringent than this is that its coming in contact/touching is equivalent to carrying it to defile a person which defiles his clothing. His coming in contact/touching is explicitly written (Leviticus 15:5): “Anyone who touches his bedding shall wash his clothes, [bathe in water, and remain impure until evening].” And his carrying, that after Scripture mentioned the law of touching by lying and the law of touching by riding it states (Leviticus 15:9-10): “[Any means for riding that one with a discharge has mounted shall be impure; whoever touches anything that was under him shall be impure until evening;] and whoever carries such things shall wash his clothes, [bathe in water, and remain impure until evening],” so we see that regarding lying, whether through contact/touching – whether through carrying, requires the washing of clothing, but concerning riding, Scripture divides between coming in contact with/touching and carrying as it is written (Leviticus 15:9): “Any means for riding that one with a discharge has mounted shall be impure,” whereas that he should wash his clothes, is not written.
+ואין משכב עושה משכב – as it is written (Leviticus 15:4): “Any bedding on which the one with a discharge lies shall be impure,” the man with a discharge/gonorrhea makes the bedding [impure] but the bedding does not make the bedding [impure]. Therefore, if the bedding of person with gonorrhea touched/came in contact with vessels/utensils, they are not other than first degree of ritual defilement. It is found that the man with gonorrhea is [on a] higher [level of impurity] than that of bedding.
+
+Mishnah 4
+
+שהיא מטמאה את בועלה – seven [days] of uncleanness. For regarding a menstruating woman, it is written (Leviticus 15:24): “[And if a man lies with her,] her menstrual impurity is communicated to him and he shall be impure seen days” and it is also written regarding a woman with flux (Leviticus 15:25): “she shall be impure, as though at the time of her menstrual impurity, as long as her discharge lasts,” and we expound upon "תהיה טמאה היא"/she shall be impure – to include the man who had sexual intercourse with her. [The word] "היא"/she – that she defiles the man who had sexual intercourse with her but the person with gonorrhea does not defile whomever he has had sexual intercourse with for [a period of] seven [days], but only the defilement of contact/touching and carrying.
+למעלה מן הזבה מצורע – a leper [defiles] by lying and sitting like a woman with a flux. But more stringent than her, he defiles through entering [a place]. When he comes to the house, everything that is in the house is impure, even though he did not touch it/come in contact with it, as it is written (Leviticus 13:46): “[He shall be impure as long as the disease is upon him. Being impure, he shall dwell apart;] his dwelling shall be outside the camp,” which teaches that is dwelling is impure. From here, they (i.e., the Rabbis) stated that a leper that sits underneath the tree and a pure person passes by, the pure person is defiled. But if a pure person sits underneath the tree and a leper passes by, the pure person is not defiled. And similarly leprous clothing and with a leprous stone. And especially concerning a leper during the days of his receiving final judgment following probationary enclosure, but during the days of his counting, that is, after shaving/cutting off all of his hair and [the offering of] the birds, he does not defile by entering and he does not defile by lying and sitting.
+למעלה מן המצורע עצם כשעורה שהוא מטמא טומאת שבעה – as it is written (Numbers 31:24): “On the seventh day you shall wash your clothes and be pure, [and after that you may enter the camp],” all defilements that you become defiled through [contact with] the dead will not be less than seven [days]. But even though that the leper is more stringent than a bone the size of a barley corn, for the leper defiles everything that is in the tent when he comes to the tent, but the bone the size of barley corn does not defile in the tent, nevertheless, on this level, however, the bone the size of a barley corn is more stringent as it defiles an uncleanness of seven[days]. And similarly, all of these are of [increasingly] higher levels that are considered not for every matter it is stated that the second is more stringent than the first, for many of them have a stringency in the first [mentioned] that is not [found] in the second, but for that [higher] level that he counts alone it is stated that the second is more stringent.
+חמור מכולם מת – there are those of them [listed] that are more stringent than a corpse, for a man with gonorrhea and a woman with flux makes [defilement] through lying and sitting and defile with the very heavy stone, but a corpse does not [defile] through lying and sitting and doesn’t defile with a very heavy stone. But nevertheless, on this [higher] level, a corpse is more stringent than all of them, as it defiles by overshadowing. For just as a leper causes defilement through entrance, his defilement is not like the defilement of overshadowing, for if he brought his hand into a leprous house, it is pure, and even if he completely entered except for his nose, he is pure, for partial entering is not called entering. And even a partition saves in a house where the leper is, as is taught in the Mishnah of [Tractate] Negaim at the end of the thirteenth chapter [Mishnah 12]: “If he entered the synagogue, they make a partition for him ten handbreadths high [by four cubits wide]. He enters first and leaves last.” And all in a similar manner concerning a corpse that defiles in a tent. Alternatively, there is a division between a sitting leper and a passing leper, as I have explained above, what is not the case regarding a corpse.
+
+Mishnah 5
+
+עשר טמאות פורשות מן האדם – there are ten levels/degrees of uncleanness one above the other that emanate from the human.
+מחוסר כפורים (lacking atonement) – as for example the confirmed leper (whom must grow his hair long and rend his garments), and the male with gonorrhea who has had three appearances of flux, and the woman with flux and the woman following childbirth, who immersed in the ritual bath and when their [seventh day’s] suns have set, they are prohibited to eat Holy Things until they bring their atonement. And then [if they are Kohanim or married to them] are permitted to eat heave-offering/Terumah.
+חזר להיות טבול יום – an impure person who has immersed in the ritual bath/Mikveh but his sunset has not come.
+אסור בקודש ובתרומה – and he disqualifies/invalidates them if he comes in contact with/touches them.
+חזר להיות בעל קרי – that effusion of semen came out from him and he didn’t immerse in a Mikveh.
+חזר להיות בועל נדה – but surely that it (i.e., the Mishnah) did not teach that he became unclean through contact with a corpse which is more severe than someone who experienced a seminal emission, for a person who comes in contact with a corpse is a primary source of ritual impurity, but someone who experienced a seminal emission is only a first-degree of ritual impurity, and it (i.e., the Mishnah) returns to teach that he returned to become someone who had sexual intercourse with a menstruating woman which is more severe than someone who became unclean through contact with a corpse that he defiles the lower surface upon which he lies which is like the upper one. And because these ten defilements emanate from the human being, this is defilement through contact.
+משכב תחתון כעליון (the lower surface upon which one lies is like the upper one) – the bedding underneath the man who engages in sexual intercourse with a menstruating woman is like the upper one of a man with gonorrhea/flux. Just as what is above a man with gonorrhea is unclean to defile food and liquids but not a person nor vessels, even what is below the man who has sexual intercourse with a menstruating woman is impure to defile food and liquids, but not humans or vessels/utensils.
+שראה שתי ראיות מטמא משכב ומושב (renders unclean the couch and the chair he sits upon) – and he needs to count seven clean [days]. For this is taught in the Mishnah in the first chapter of [Tractate] Megillah (Mishnah 7): “There is no difference between a person with gonorrhea/Zab who suffers two appearances of flux and one who suffers three except the requirement of a sacrifice/offering [for the latter].
+וצריך ביאת מים חיים – as it is written concerning a man with gonorrhea/flux (Leviticus 15:13): “[When one with a discharge becomes purified of his discharge, he shall count off seven days for his purification, wash his clothes, [and bathe his body in fresh water/מים חיים; [then he shall be pure],” but the rest of all of those who are impure, the waters of the Mikveh are sufficient for them.
+חייב קרבן – that is stated in the Torah portion of Metzora regarding a man with gonorrhea/flux (Leviticus 15:14-15). And all the time that he didn’t bring a sacrifice, he is lacking atonement.
+מצורע מוסגר (quarantined leper) – that the Kohen quarantines him for seven days to see if he will produce signs/symptoms of defilement.
+מטמא בביאה – if he comes into the house, everything that is in the house is defiled.
+ופטור מן הפריעה ומן הפרימה (and he is exempt from letting the hair grow and rending his garments) – for the Torah did not say that his clothing should be rent/torn and that [the hair on] his head will be neglected (i.e., allowed to grow wildly).
+ומן התגלחת ומן הצפורים – that a confirmed [leper] that healed brings birds and shaves all of his hair off but a quarantined [leper] does not [do these things].
+שאין עליו בשר כראוי – as is explained in the concluding clause [of the Mishnah] in order to produce new flesh/skin on a healing wound.
+מטמא במגע ובמשא ואינו מטמא באוהל – that regarding contact/touching, it is written (Numbers 19:18): “[and on] him who touched the bones [or the person who was killed or died naturally or the grave],”implying, whether he has appropriate flesh or whether he lacks appropriate flesh. And regarding the defilement in a tent, it is written (Numbers 19:16): “or human bone, or a grave, [shall be impure seven days],” and human bone implies until there will be upon him flesh and sinews and bones.
+במקום אחד כדי להקיפו בחוט ערב (in one place enough [flesh] to surround the member with [the thickness] of the thread of the woof) – if he would cut the flesh that is on the limb to thread that have in their thickness like the thread of the woof, which is thicker by double than the thread of the warp, and there will be in them enough to surround the member, while knowing that through this, it is producing new flesh/skin on a healing wound. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+עשר קדושות הן – since we speak about the degrees/ of defilement – one above the other, it (i.e., the Mishnah) also teaches the degrees/ascents of holiness, one above from the other.
+שמביאין ממנה העומר – as it is written (Leviticus 23:10): “[When you enter the land that I am giving to you] and you reap its harvest, you shall bring the first sheaf [of your harvest to the priest],” reaping the harvest [in the land of Israel] but not the harvest outside the Land.
+והבכורים – as it is written (Deuteronomy 26:2): “You shall take some of every first fruit of the soil, which you harvest from the land [that the LORD your God is giving you].”
+ושתי הלחם – as it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bread [as an elevation offering].” (Also see Tractate Kiddushin, Chapter 1, Mishnah 7: “Every commandment that is dependent upon/tied to the land [of Israel] is not observed other than in the Land [of Israel.].”
+
+Mishnah 7
+
+עיירות המוקפות חומה –[cities surrounded by a wall] from the days of Joshua son of Nun. That regarding a leper it is written (Leviticus 13:46): “[He shall be impure as long as the disease is on him. Being impure, he shall dwell apart;] his dwelling shall be outside the camp,” outside of the camp of Israel. But when Joshua conquered the Land, he sanctified the cities/towns that were surround by a wall in his days that they would be like the camp of Israel to send off from there the lepers.
+ומסבבים לתוכן מת – it is permitted to carry it (i.e., the corpse) in the city from place to place until the place that the representatives of the town wish to bury him there.
+יצא – if the corpse [left] the city.
+אין מחזירים אותו – [they don’t bring him back] into the city to bury him there and even if the representatives of the town wished it. For since the defilement departed from the city, we don’t bring it back inside [the city].
+
+Mishnah 8
+
+לפנים מן החומה – from the wall of Jerusalem.
+שאוכלים שם קדשים קלים ומעשר שני – as it is written (Deuteronomy 12:5-6): “[But only to the site that the LORD your God will choose amidst all your tribes as His habitation, to establish His name there.] There you are to go, and there you are to bring [your burnt-offerings and other sacrifices], and it is written (Deuteronomy 12:17): “You may not partake in your settlements [of the tithes of your new grain or wine or oil].” (see also Tractate Makkot, Chapter 3, Mishnah 3).
+הר הבית – it was five-hundred cubits by five-hundred cubits, and in it the Temple was built, and from there begins the Levitical camp and its measurement [is] until the Nicanor Gate, from the Nicanor Gate inward is the camp of God’s presence, and from the Temple Mount towards the outside until the wall of Jerusalem is the camp of Israel (see also Tractate Middot, Chapter 2, Mishnah 12).
+שאין זבים וזבות נדות ויולדות נכנסים לשם – as it is written (Numbers 5:2): “[Instruct the Israelites] to remove from camp anyone with an eruption or a discharge and anyone defiled by a corpse,” I hear that all three (i.e., a man with gonorrhea/a woman with a flux, menstruating women and women after childbirth) go out to one place, the inference teaches us regarding a leper (Leviticus 13:46): “[He shall be impure as long as the disease is on him. Being impure,] he shall dwell apart,” so we see that he is not sent to the place that the man with gonorrhea/flux and someone defiled to a corpse are sent, and just as a leper whose defilement is more severe, his banishment from the banishment of his fellow as it is written (Leviticus 13:46): “his dwelling shall be outside the camp,” therefore he is exiled outside of Jerusalem, even those men with gonorrhea or women with flux, menstruating women and women following childbirth whose defilement is graver than the defilement of coming in contact with a corpse, that make [defilement by] lying and sitting and the very heavy stone (leading to that which is beneath it becoming ritually impure) which is not the case for someone defiled through contact with a corpse, their exile is greater than the exile of their fellows. It is found that one states, that a leper is exiled outside of Jerusalem which is opposite the camp of Israel. Men with gonorrhea/flux and women with a flux and menstruating women and women after childbirth are exiled from the Temple Mount. That this is the camp of the Levites, but they are permitted in Jerusalem. A person defiled by contact with a corpse and even the corpse itself are permitted on the Temple Mount and is exiled from Nicanor Gate and within, which is the camp of the Divine Presence/Shekhina.
+החיל (the rampart – a low wall surrounding the Temple courtyard and he buildings within it) – inside from the Temple Mount wall was a wall ten handbreadths high and it is called סורג/one of the approaches of the Temple fortification (see Tractate Middot, Chapter 2, Mishnah 3), and ten cubits inside from this is the rampart/חיל.
+שאין נכרים וטמאי מתים נכנסים לשם – even though that the Rabbis decreed regarding the heathens that they will be like people with gonorrhea/flux for all their things, for the matter of exile from the camps, they did not decree anything upon them other than that they are like those who have been defiled through contact with a corpse. And this – that those who have been defiled through contact with a corpse they do not enter from the rampart/חיל and [further] inside, that is from the Rabbis. But according to the Torah-law, even in the Women’s Courtyard/עזרת נשים (which was the largest in the Temple, demarcated from the Israelite’s courtyard by the Gate of Nicanor – which was square: 135 cubits by 135 cubits. Men and women stood there and its sanctity was greater than that of the rampart and the Temple Mount). For all this was the Levite’s Camp until the Israelite courtyard where the Gate of Nicanor was.
+עזרת נשים – inside from the rampart/חיל it was 135 cubits by 135 cubits.
+שאין טבול יום נכנס לשם – Jehoshaphat and his legal court decreed (see Tractate Yevamot 7a and Tractate Pesahim 92a) on the one who immersed that day/טבול יום (but a Kohen who had just immersed following a period of impurity cannot partake of heave-offering/Terumah until after nightfall; see Tractate Berakhot, Chapter 1, Mishnah 1) that he/she should not enter into the Women’s Courtyard. As it is written (II Chronicles 20:5): “Jehoshaphat stood in the congregation of Judah and Jerusalem in the House of the LORD at the front of the new court.” And they stated in the Gemara (see above): “What is the new court?” That they renewed things in it and stated, that a person who has just immersed following a period of impurity/טבול יום cannot enter into the Levite camp, but not in all of the Levite camp, but rather only [not] in the Women’s Court alone. And they decreed on the person who has just immersed following a period of impurity but did not make a decree on someone lacking atonement/מחוסר כפורים, because a person who has just immersed following a period of impurity is prohibited to [partake of] heave-offering/Terumah, but someone lacking atonement (i.e., a sacrifice) is permitted to [partake of] heave-offering/Terumah (if that individual is a Kohen or married to one). And all whose defilement is more serious than that of his fellow, his banishment/exile is more severe than that of his fellow.
+עזרת ישראל – it was inside from the Women’s Courtyard, its length was one-hundred and thirty-five by a width of eleven [cubits]. And similarly, the Courtyard of the Priests had a length of one-hundred and thirty-five by a width of eleven [cubits], and the cut and polished stone block/mosaic would divide between the Israelite courtyard and the Courtyard of the Priests.
+שאין מחוסר כפורים נכנס לשם – and the same law applies that it (i.e., the Mishnah) is able to teach that a ritually pure person is not able to enter there until he immerses [in a Mikveh], for this is taught [in the Mishnah] in the chapter "אמר להם הממונה"/The supervisor said to them [Tractate Yoma, Chapter 3, Mishnah 3]: “No pure person enters the Temple courtyard until he immerses [in a Mikveh” [Talmud Yoma 30a].
+וחייבים עליה חטאת – the impure who entered there inadvertently.
+לסמיכה – to press his hand on the head of his sacrifice (to indicate ownership) and that is impossible other than its owners, as it is written (Leviticus 3:8): “and lay his hand [upon the head of his offering], and not the hand of his agent.
+לשחיטה – that slaughter can be done by a foreigner (i.e., non-Kohen), and even though that it is possible for Kohanim [to perform the slaughter], it is also possible for a “foreigner” to slaughter in the Israelite courtyard, nevertheless they did not prohibit an Israelite to enter into the Priest’s Courtyard to slaughter the sacrifice.
+ולתנופה – that the Kohen places his hand under the hand of the owners and waves it.
+
+Mishnah 9
+
+בין אולם ולמזבח מקודש ממנו שאין פרועי ראש ובעלי מומין נכנסים לשם – In the Gemara (Tractate Menahot, Chapter 3, 27b proves that all of these gradations that are taught here, as for example, a person who enters the Priest’s Courtyard without need and similarly, those [Kohanim] with physical defects/בעלי מומין and those [Kohanim] with overgrown hair/פרועי ראש that entered between the entrance hall/אולם and the altar. All of them are the gradations of the Rabbis. And such is what I received from my Rabbis/teaches. But Maimonides holds that all of them are from the Torah, those [Kohanim]with physical defects/deformities, as it is written (Leviticus 21:21): “No man among the offspring of Aaron the priest who has a defect [he shall not be qualified to offer the food of his God],” (but the way that the Bartenura commentary quotes this verse: "כי כל איש אשר בו מום לא יקרב" – the last two words – “that he shall not offer it” are NOT found in this verse – though the words, "לא יקרב" are found in verse 16). And [priests] with overgrown hair, as the All-Merciful states to Aaron and his sons who were in the Tabernacle (Leviticus 10:8): “[And Moses said to Aaron and to his sons Eleazar and Ithamar:] ‘Do not bare your heads/dishevel your hair’ [and do not rend your clothes, lest you die and anger strike the whole community].” But even though the language of the Tosefta (Tractate Kelim Bava Kamma, Chapter 1, Halakha 11) supports the words of Maimonides, the tradition of my Rabbis appears to me to be essential, and that the first Tanna/teacher [of the Mishnah] does not consider those [Kohanim] who are intoxicated with wine and who had not washed their hands and feet together with those with physical defects and those [Kohanim] whose hair is overgrown as Rabbi Yossi considers them in the concluding clause [of the Mishnah] because those [Kohanim] with physical defects and overgrown hair, their invalidation is in their bodies, therefore, their exile is severe, but those [Kohanim] who are intoxicated with wine and those who have not washed their hands and their feet , their invalidation is on account of another matter, therefore, he was not strict regarding their exile so much.
+אלא כהן גדול ביום הכפורים – as it is written (Leviticus 16:2-3): “[Tell your brother Aaron] that he is ot to come at will into the Shrine behind the curtain [in front of the cover that is upon the ark, lest he die; for I appear in the cloud over the cover.] Thus only shall Aaron enter the Shrine.”
+בשעת עבודה – for times, he (i.e., the High Priest) enters there, 1): to offer up incense; 2) to sprinkle from the blood of the bullock; 3) to sprinkle from the blood of the goat; 4) to remove the spoon and the coal-pan, but if he enters into it five times, he is liable for death (see Tosefta Kelim Bava Kamma, Chapter 1, Halakha 7).
+ופורשים בין האולם ולמזבח בשעת הקטרה (and they keep distant [from the area] between the porch and the altar at the time of [offering up] the incense – whether at the time that they offer up the incense on the Golden Altar that is in the Sanctuary, or at the time that the High Priest offers up incense In the innermost part of the Temple precincts (i.e., the Holy of Holies) , all of the people keep distant from between the porch and the altar and one does not need to mention, from the Sanctuary. But the first Tanna/teacher disputes on that of Rabbi Yossi and holds that at the time that they offer up incense in the Sanctuary is only when they keep distant and not been the porch and the Altar. And the Halakha is according to the first Tanna/teacher. And the ten Holy [locations] that are taught in our Mishnah, these are [actually] eleven, the Gaonim that the Land of Israel is not from the number of Holy Places, because in the remainder of the Holy Places, there is within them honor to the place that prevents from them some of the defilements or prevents from some of the people from entering to it. And this holiness is not found merely within the Land of Israel. But the bringing of First Fruits, and the Omer and the two loaves and the shewbread are not like these Holy Things. But there are those who explain that the first Tanna/teacher that considers ten Holy Things is Rabbi Yossi, and he holds that between the porch and the Altar is equivalent to the Sanctuary in five matters, and for him, they are there weren’t any other than ten.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כלי עץ כלי עור כלי עצם – in the Torah portion of n , it is written (Numbers 31:20): “You shall also purify every cloth, every article of skin, everything made of goats’ hair and every object of wood,” and we extend the scope from, “everything made of goats’ hair”/וכל מעשה עזים to include anything that comes from the goats – from the horns and from the hoofs, that is the vessels of bone and it is juxtaposed to vessels of leather and vessels of wood. And in the Torah portion of Shemini, there is juxtaposition of vessels of leather and vessels of wood to a sack (see Leviticus 11:32: “[And anything on which one of them falls when dead shall be impure:] be it any article of wood, or a cloth, or a skin, or a sack [-any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure].” Therefore, their flat vessels are pure, that we require something similar to a sack that is carried full and/or empty. But an earthenware vessel, even though when flat are pure, it cannot be taught together with these, because all of these are pure when they don’t have a receptacle even though they have an inside, as for example, a wood jug which does not a rim at the bottom and is perforated from side to side is pure, but an earthenware vessel in the same manner is impure because the All-Merciful made it dependent upon its inside and behold it has an inside even though it does not have a receptacle. But their flat surfaces are pure as it is taught in the Mishnah here, that is, according to the Torah, but the Sages decreed impurity upon all flat wooden vessels and leather and bone as is proven in the Gemara of Bava Batra [66a]. But according to the Torah also, they are not pure other than from defilement through contact with a corpse or defilement by a reptile, but they are defiled through the defilement of lying and sitting if they are appropriate for lying and sitting.
+וכלי זכוכית – the Rabbis decreed defilement upon them (i.e., glass utensils) since the beginning of their creation/formation is from the sand then they are earthenware vessels, and they are [more] stringent than earthenware utensils that are not susceptible to receive defilement from what is upon it, but glass utensils/vessels are defiled from what is upon them, since their inside appears like their outside. But the flat surfaces of glass vessels are pure, even according to the Rabbis, for the Rabbis made a distinction (a somewhat different law) regarding glassware (see Tractate Shabbat 16a) for just as they don’t burn upon them heave offering and Holy Things.
+מקבלין טומאה מכאן ולהבא – but they don’t return to their old defilement, for the Rabbis did not decree that if he made from them [new] vessels they return to their old defilement, but rather only a metal utensils/vessel.
+כלי נתר (vessels made from alum crystals)– vessels that are made from earth that they dig from it alum crystals. ALUMI in the foreign language.
+מיטמאין ומטמאין באויר (they are both unclean and convey uncleanness through their contained airspace) – it the defilement is suspended in the airspace of the vessel, the vessel is unclean. If he went back and suspended food in their airspace, he defiles the food, even though they did not touch, as it is written (Leviticus 11:33): “[And if any of those falls into an earthen vessel,] everything inside it shall be pure [and – the vessel – itself you shall break].” And even the size of a mustard seed that does not touch the walls of the vessel.
+ומיטמאין מאחוריהן (they impart uncleanness from their outer sides) – vessels that hollowed out/shaped a receptacle from their place of sitting in the manner that they make for silver cups, and sometimes they turn them upside down on their mouths and use their receptacles from their outer side. If it came in contact with defilement with that receptacle, the earthenware utensil is defiled. But if they did not mix them and repeat it they are defiled and defile from their airspace an from their outer sides, we learn from it that they are defiled from the airspace from the outer side, for we don’t consider the inside that is on the outer side as a complete inside of the Torah, to be defiled from its airspace, but it is defiled if it the defilement came in contact with the same hollowing out that is on its outer side.
+ואין מיטמאין מגביהן – as it is written (Leviticus 11:33): “Any if any of those falls into an earthen vessel (i.e., an article of wood, a cloth, a skin, or a sack), [everything inside it shall be impure and – the vessel- itself you shall break],” from inside it becomes defiles but it does become defiled from outside it. But all of the other vessels excluding an earthenware vessel and a vessel of alum crystal are not defiled from their airspace until the defilement touches/comes in contact with the essence of the vessel, but when the defilement touches the essence of the vessel, whether from the outside or from the inside, it is impure, as is taught in the Mishnah in the first chapter of [Tractate] Hullin (Chapter 1, Mishnah 6): “What is clean (insusceptible to uncleanness[ in the case of earthenware vessels is unclean [susceptible in the case of all [other] vessels. What is clean in the case of all [other utensils] is unclean in the case of the earthenware utensils.”
+ושבירתן היא טהרתן = all of vessels/utensils, breaking them is their purification, but earthenware vessels and vessels of alum crystal breaking them alone purifies them, but they have no purification through ritual immersion other than through breaking [them] alone.
+
+Mishnah 2
+
+הדקין שבכלי חרס – thin and small earthenware vessels, whether they themselves cannot support/hold other than only up the anointing of a small [finger of a child] or whether they were broken and their rimmed bottom remained, an explanation: like their rimmed bottoms of a vessel, that is the rim that is towards the ground, or their walls/sides which remained and alone are able to sit without supports, are still vessels. And if they hold enough oil to anoint a small thing, that is to say, the anointing of a small finger of a day-old baby, they are impure. And this is explained in the Tractate Shabbat [77b] (and also Tractate Eduyot, Chapter 4, Mishnah 6 – as explained by Tosefot Yom Tov), the anointing of a minor, one small limb of a minor of the age of one-day old.
+עד לוג – this measurement of the anointing of a minor, for the shards of a vessel that had not been from its outset other than a LOG (i.e., a LOG is the equivalent of the liquid displaced by six eggs). But if there was from the outset more than a LOG, we need a larger measure for the shards, more than in order to anoint [the small limb of] a minor [who is one day-old].
+מלוג ועד סאה – a vessel that would at its outset hold from a LOG and more than a LOG until a SESAH, the measure of its shards is one-quarter of a LOG. And for more than a SEAH until two SEAH, the measurement of its shards is one-half a LOG and similarly for all of them.
+אני איני נותן בהם מדה – according to the largeness of the vessel or its smallness, but according to the places where it is customarily done and according to the structure/form of the utensils.
+אלא הדקין שבכלי חרס וכו' – that they don’t have the form of pots and they. But when the reach to be like the form of small pots, their measure is one-quarter of a LOG.
+חביות לודיות – jugs that are made in Lod/Lydda.
+לחמיות – [jugs] that are made in Bethlehem. But they are larger than the ones that are made in Lod/Lydda.
+חצבים גדולים (stone pitchers/earthen jugs) – large pitchers all that is possible.
+הפכים הגלילים (flasks/jars with a narrow neck) – that are made in the land of the Galilee.
+והחביונות (small vessel, flask with flat sides) – small jugs, and these are thin ones of earthenware vessels.
+ואין להן דפנות – that specifically their rims are impure if there remains in them the amount of oil to anoint the small finger of a child, but their sides are pure And the Halakha is according to Rabbi Akiva.
+
+Mishnah 3
+
+הטהורים שבכלי חרס – flat earthenware vessels (without a receptacle) which are pure, as it is written concerning them (Leviticus 11:33): “And if any of those (i.e., an article of wood, or a cloth, or a skin, or a sack – see previous verse) falls into [an earthen vessel, everything inside it shall be impure and -the vessel – itself you shall break],” that which has an inside is impure; that which lacks an inside is pure.
+טבלא שאין לו לזבז (a tray without a rim/edge) – a smooth board that lacks a rim around it.
+ומחתה (a coal-pan) – that they take coals out with a pan.
+פרוצה (the rims of are broken off) – that it does not have sides/walls.
+אבוב של קלאים (an iron tube for roasting grain) – earthenware vessel that they roast pulse/peas over a fire. And it is flat/plain without a receptacle and is perforated like a basket used as a sieve on its rims in order that the heat [of the fire] can have power over it. 
+[The word] קלאים/parched ears is parched by fire.
+סילונות – tubes/spouts.
+אף על פי כפופין – even though they are bent from their two sides. And this is which they did not shape a receptacle surrounding them.
+כבכב (an arched round vessel) – a vessel in which they cover bread baskets (but not as a receptacle). And there are those who have the reading of כפכף – that they cover it on top of the basket. But even if it has a receptacle, it is [ritually] pure for all who use something bent with an earthenware vessel is [ritually] pure.
+והטפי (vessel with a narrow neck – made with intention of using it for grapes) – it is an earthenware vessel that has a receptacle and is susceptible to receive defilement, and this is proven further on in the other chapter (Tractate Kelim, Chapter 3, Mishnah 2). But this is [ritually] pure here, because they (i.e., the Rabbis) prepared it as a cover for grapes and they made a change in it, which proves that they require it for covering graves and it was not made for reception.
+חבית של שייטין (swimmers’ bottle used for practicing) – like a hallowed out jug, and it is closed and doesn’t have a mouth (i.e., opening), in order that It would not sink in the water. And they lean upon it and learn to swim by it. But it even though it has a receptacle, it is not designed for receiving anything And anything which is not made for receiving anything even though it has a receptacle is not susceptible to receiving defilement.
+וחבית דפונה בשולי המחץ (an attachment in the shape of a jar fitted into the projecting rims of a vessel – to serve as a handle) – a ladle for filling vessels out of the well or wine or oil-pit which is a large earthenware vessel and it is a kind of jar made at its rim that a person can place his hand into it when he wants to lift the ladle, and because of this, the jar was not made for reception, and is not susceptible to receive defilement.
+דפונה – fitted into.
+המטה והכסא והספסל – all of these are not designed for reception.
+והספינה – and even though it was made for reception and even though it is earthenware, it is pure. And in the Tractate Shabbat 9b, we derive it, as it is written (Proverbs 30:19): “[How an eagle makes its way over the sky; How a snake makes its way over a rock;] How a ship makes its way through the high seas; [How a man has his way with a maiden],” and it is obvious that a ship is on the high seas, but rather to inform you that just as the high seas are [ritually] pure, so also the ship is [ritually] pure.
+כל שאין לו תוך בכלי חרס אין לו אחוריים – And the Sages decreed on [ritually] impure liquids that defile vessels, and even though the liquids were not defiled other than on account of an unclean reptile, for now they are first-degree of ritual impurity, they defile vessels/utensils from the words of the Scribes, and if they came in contact with/touched the back of the vessel, its outside is defiled, but the inside is not defiled. But now we hold that the defilement of the outside does not take effect other than with an earthenware vessel that has an inside. But all that lacks an inside, there is no defilement of the outside, שsand if impure liquids came in contact with it from the outside, they did not defile the outside of the vessel.
+
+Mishnah 4
+
+פנס – a kind of earthenware lantern that is perforated in its walls/sides that from them the light goes out, and we place the candle inside it so that wind does not extinguish it.
+שאין בו – a receptacle for oil. Even though it has a receptacle for a candle.
+טהור – for a receptacle for a lantern has no inside other than the candle/lantern that is laid upon it.
+מגופת היוצרים (potter’s mould) – it is similar to stones of earthenware that the potters make the vessels upon them.
+את שהוא פוחת בה (begins to shape the clay) – meaning to say, the mould that the potter casts upon it the plaster and engraves upon it with his hands the form of the vessel.
+טהורה – because it lacks a rim/border around it and there is no inside here.
+ושהוא גומר בה – and the stopper that he places upon the vessel after its form has been completed has an “inside,” and therefore, it is impure. But my Rabbis/teachers explained, that that there is a vessel/utensil for potters that is called a מגופה/stopper or bung and some of them have narrow openings and some have wide openings; that which he opens it by, meaning to say, that he will eventually widen its opening, is pure, that its work has not yet been completed, and it is like the lump/shapeless earthenware vessel. But when he completes it, that he places as such at the narrow opening, it is impure. But our Mishnah is according to Rabbi Meir who stated (Tractate Betza 32a and Tosefta Kelim Bava Kamma, Chapter 3, Halakha 13) : When do earthenware vessels become susceptible to receiving impurity? From the time when their manufacture is complete.” But not according to the Rabbis who state (Tractate Kelim, Chapter 4, Mishnah 4): “from when they are fired in the furnace.” And the first explanation appears to me to be essential.
+משפך – a vessel/utensil that we place on the mouth of a jug or on the mouth of a leather bottle/skin when we want to fill it with wine or oil.
+ושל רוכלין – which is small and made to bring in oil to small flasks. And it holds a LOG or two LOGS and the peddler places his finger from underneath it corresponding to the hole/perforation and measures with it the oil, and removes his finger and the oil descends to the vessels of the purchaser. And it is made for reception and is susceptible to receive impurity.
+רבי עקיבא אומר מפני שמטהו על צדו – that is to say even if it is not of a measure, the funnel of a peddler always is defiled because he turns it on its side to receive in it a bit in order that the purchase can smell from it m and it is found that it is made to [be susceptible to] receive defilement. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 5
+
+כיסוי כדי יין וכו' – and all who use the covering with earthenware vessels, is pure, for it is written (Leviticus 11:33): “And anything on which one of them (i.e., an article of wood, or a cloth, or a skin or a sack) falls into/תוכו an earthenware vessel, everything inside it shall be unclean,” but this is not inside it.
+וכיסוי חביות נייריות (and covers of a papyrus jars) – for the sake of their place, and for something remarkable it was taken, because it was for a covering of their jars a receptacle, and there are those who have the reading "והניירות"/and for the papyrus, that is to say, the papyrus that they bring into them the mouth of the flask (i.e., bottle with a wide belly and a narrow neck).
+הלפס – like a tightly-covered stew-pot/אלפס. A large pan that they cook meat and vegetables in it. And they use it as a covering for earthenware. But when it is perforated, it is not appropriate for anything, and even when it is not perforated, but it (i.e., the lid) has a pointed knob (which prevents the use of it separately as a receptacle) it is not able to sit because of the pointed knob, but when it is not perforated, even if it doesn’t have a pointed knob, it is impure, for it is appropriate to turn it over and to cause it to stand, and a woman places into it vegetables to filter/drain it and to drain the water from it.
+הרונקי (contents of a pot upturned and emptied – on a flat vessel to cool off) – the vegetables after they have been cooked and attached to each other and they have become one body, are called רונקי, and it is a Greek word.
+
+Mishnah 6
+
+גסטרא (a defective vessel – handles broken off or cracked) – fragments/broken earthenware vessels. And the thing divided into two, it is called גיסטרא /defective vessel (see Tractate Kelim, Chapter 4, Mishnah 3 for a definition: כל שנטלו אזניה/when its handles are split/broken off. And the language of גיסטרא is divided into two.
+שנמצאת בכבשן – and we don’t know if it was broken prior to its being baked in the kiln/furnace and at the time when its manufacture was complete it did not have the status of a utensil/vessel upon it and not further on, it does defile because it is a defective vessel, or afterwards it was broken and defiles. But how do we verify the matter? We see if its shards are equivalent and its inside grows red, it is known that its manufacture was completed [first] and afterwards it became broken, and it defiles, for it was made to be a receptacle, for it is the manner to place a defective vessel underneath the jug/arched, pouched vessel to receive the liquid that drips from it.
+טיטרוס (a perforated vessel, strainer, sprinkler) – a vessel which is perforated from below with many thin holes like the size of the hole of a needle and from above one hole like the size of a reed, that is a spindle that the women spin on, and when they fill it with water and a person places his finger in the hole from above so that the wind will not reach it no drop of water goes out from the small holes from below, but when he removes his finger, the water comes out.
+ר' אלעזר בר צדוק מטהר – because it is perforated where the liquid enters.
+ורבי יוסי מטמא – for this is the manner of how it is used, and it is considered a receptacle since the waters stand through the placing of the finger, but even without the placing of the finger, the water doesn’t leave other than like removing coins little by little, drop after drop., and because of this, it is not considered perforated like when brings in liquid to be purified through this And the Halakha is according to Rabbi Yossi.
+
+Mishnah 7
+
+טבלא שיש לה לזבז ומחתה שלימה (a tray which has a rim and a complete firepan) – that it has sides/walls, they are impure, that they have a receptacle. But from the first clause [of the Mishnah] that the pure things are in an earthenware vessel, we would learn that these are impure, but it is the manner that they taught it as such, as is taught [in the Mishnah] in the Chapter “These are the Terefah [carcasses] among Cattle”/אלו טרפות (Chapter 3 in Tractate Hullin) [43a] and there are many in the Mishnah.
+טבלא – of earthenware.
+מלאה קערות (which is full of plates) – that is made of plate after plate, and the plates/dishes are from its body and are attached to (i.e., the tray).
+ואם יש לה לזבז עודף (overhanging rim) – if the rim of the tray surrounding the overhang and rises up beyond the lip of the plates/dishes.
+נטמאת אחת מהן נטמאו כולן – that when the unclean reptile/creeping thing enters into the lip of the dish, it has already entered the airspace of the overhanging rim all around, and all of the tray is defiled, for earthenware vessels are defiled from its airspace, and when the entire tray is defiled, all of the plates which are part of it are defiled.
+בית התבלין (spice pot) – earthenware vessel made squarely, to give in each square one species of spaces so that they will not become combined with each other.
+קלמרים המתואמות (the double inkstand) – a vessel that is made to place in it the ink and the reed/writing utensil and the utensils that the scribe needs. And it is also made as a double square, and in our lands, there are many of them, and we call them KALMARI in the foreign tongue.
+בית תבלין של עץ – that is also made squarely, but it does not have an overhanging rim.
+שנטמא אחד מהן במשקה – for the Rabbis decreed on liquids that come on account of a creeping thing/unclean reptile to defile vessels as a decree because of the liquid of the man and/or woman with a flux, who defile vessels according to the Torah. And especially when it was defiled with liquids, its fellow is not defiled, for when a vessel that its outsides/backsides were defiled by liquids, its inside is not defiled, therefore when one of them with liquids, there is a wall/side of impurity on its backside of its neighbor but its neighbor is not defiled. But with the regarding the defilement of a creeping thing/unclean reptile according to the Torah, wherever it came in contact with/touched the vessel whether from its backside or whether from its inside, all of it is defiled, if one of them is defiled, its neighbor/fellow is defiled, for the defilement touches it from its outside/backside. But an earthenware vessel is not susceptible to receive defilement from its outside, but only from its inside, even with the defilement of a creeping thing/unclean reptile, if one of them was defiled, its neighbor is not defiled, for the inside of this one becomes the backside/outside of its neighbor for earthenware vessels are not defiled from its outside but not regarding the defilement of liquids that all of it is defiled.
+חולקין את עוביו (they divide its thickness) – a thick and wide wall that is between two squares, we cast half to this side and half to that side with the defilement of liquids according to the Rabbis, but the half of the thickness of the wall that is from the side that is pure is pure. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 8
+
+הלפיד – it is similar to a dish of earthenware sharpened at the bottom and they insert pointed projections/prongs at the top of a pole and it enlightens from afar, but because it is sharpened/pointed and is not able to stand on its own, you might think I would say that it is not defiled. It comes to tell us that since it is a prepared and designated place for sitting to place at the top of the pole, this would be defiled.
+ובית שקעו של נר (reservoir of the lamp) – an earthenware vessel made to be the torch is sitting and sunk within it.
+מטמא באויר – that it is considered like the inside to defile by airspace, even though the entire torch is not sunk within it other than only a small amount of it.
+מסרק של צרצור (comb of the water cooler – if an unclean object touches the comb of a cooler) – an earthenware vessel that they make at its mouth a net-work/mat like a kind of netting/lattice-work and one who empties from it pours the water from many places. But most of the vessels that they drink water from in the Islamic countries are made like this, and surrounding that net-work/mat protrudes teeth like the teeth of a comb, that they make them for beauty. And if an unclean creature/reptile was suspended in the airspace of those teeth, Rabbi Yossi and the Sages dispute if it is considered the inside of an earthenware vessel or not. But the Halakha is according to the Sages that they consider it as an inside [of the vessel] and that it defiles.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+שיעור כלי חרס ליטהר (the measure – of the perforation/hole in an earthenware vessel to render it clean) – that it further not be susceptible to receive defilement. And if it was impure, it was purified as if it was broken entirely, that further it is not appropriate/fit for its matter and its inside is not considered. Even if it was an arched, pouched vessel/jug for dried figs and/or nuts and it was perforated when removing olives, it is pure, all the while that he did not go back and designate it afterwards to receive in it pomegranates and things like them. But if he went back and designated it to receive in it pomegranates, it is impure until a perforation is made when removing a pomegranate, and from when it was perforated while removing a pomegranate, it no longer becomes susceptible to receiving [ritual] impurity.
+שיעורו במשקין – the hole/perforation that when they place the vessel over the liquids, the liquids enter through that hole into the vessel, and it is a larger hole from that which releases liquids.
+לכך ולכך – such as a pot that they cook meat in, even though they don’t place in it food without liquid, for the liquid is not recognized for it was perforated for the entrance of liquid, even so, we follow the stringent position, that it is not [ritually] pure until it will be perforated for the removal of olives.
+
+Mishnah 2
+
+חבית שיעורה בגרוגרות – it was the regular practice that they would place dried figs in a jar.
+רבי מאיר אומר בזיתים – like the anonymous Mishnah of above (i.e., Tractate Kelim, Chapter 3, Mishnah 1). And this is anonymous Mishnah followed by a dispute (i.e., between Rabbis Shimon, Yehuda and Meir) but the Halakha is not according to the anonymous [Mishnah]. But the Halakha is according to Rabbi Yehuda (i.e., the measurement is with nuts).
+הלפס והקדרה (the stew-pot/tightly covered pot and cooking pot) – to be stringent, as is explained above (see Mishnah 1 of this chapter).
+הפך והטפי (oil cruise and the vessel with a narrow neck/dripper) – they are utensils for oil, but the mouth of the ewer/dripper is very narrow, for this [reason], it is called a טפי/dripper for it (i.e., the oil) only descends from it drop by drop and the טפי/dripper as it is taught in the Mishnah in the chapter above (see Tractate Kelim, Chapter 2, Mishnah 3) is [ritually] pure, that is, that they (i.e., the Sages), ordained to cover with it a basket of grapes as we explained above (see Tractate Kelim, Chapter 2, Mishnah 3).
+בשמן – that is the would bring in the liquid of oil [of olives]. But its measurement is not equivalent to that of water, for that which is of oil is thin, for the vessel that holds water or wine does not hold oil.
+הצרצור (stone vessel containing a strainer and having an indented – comb-like- rim/a sort of cooler) – a vessel made to drink water from it and through its mouth, is a matting/net-work so that nothing bad can enter into it and soil the liquids.
+שלשתן – the oil cruise and the dripper and the comb-like cooler, their measure is with a hole that lets out seeds, like beans. For Rabbi Shimon holds that they are also made for seeds, and they are like that which is made for this and that, like above (see Chapter 3, Mishnah 1), they subject it for the more stringent rule. But the Halakha is not according to Rabbi Shimon.
+נר שיעורו בשמן – when one brings in liquid of [olive] oil. For a mere lamp is designed for oil.
+רבי שמעון אומר בפרוטה קטנה – that he held that it was made to place in it פרוטות/drops (see Mishnah 6 of this chapter) and they pour it for its stringency. But the Halakha is not according to Rabbi Shimon.
+נר שנטל פיו – the designation of lamp is nullified.
+ושל אדמה – it is not susceptible to receive defilement all the while that it is not smelt in a kiln. But even though that the nozzle of the lamp is burned by the wick, this is not considered as if it was smelt in a kiln, and it is pure.
+
+Mishnah 3
+
+חבת שניקבה – when it releases olive [oil]. And it is pure, and when it was repaired with pitch, it becomes susceptible to receive defilement from here onwards.
+חזרה ונשברה – into many pieces. That shard which has in it pitch holding one-quarter [of a LOG] and it sits without being supported/propped up is impure. But are dealing with a jar that holds from a LOG to a SEAH [the uncleanness will persist if the remnant will hold] a quarter of a LOG as is taught in the Mishnah in the previous Chapter (Tractate Kelim, Chapter 2, Mishnah 2). But even though the closing up (through repair with pitch) has no effect on the hole that comes after breakage, this closing up is different because it was done prior to having nullifying the designation of a vessel from it, for a jug that was perforated, its designation as a jug is upon it even though it is pure, but earthenware that departs from the jug, nullifies the designation of the name of a vessel from it even though it is not perforated. Therefore, closing up its hole has no benefit.
+
+Mishnah 4
+
+חבית שנתרועעה – like a broken/shattered wall. That is earthenware did not fall out, but it is so cracked that if he carried it and one-half of a KAB of dried figs that are in it would break completely. And it is [ritually] pure as we state in the other (i.e., next) chapter (i.e., Tractate Kelim, Chapter 4) [Mishnah 2].
+וטפלה (to paste/plaster) – that he plastered its facing.
+בגללים – in order that the potter’s clay would not fall off.
+נשברה – that the earthenware fell off and he glued the shards with the glue that scribes use (to paste together strips of papyrus – see Tractate Pesahim, Chapter 3, Mishnah 1). Or that he brought potter’s clay from another place and glued them and afterwards plastered them over with dung, it is pure, and the same law applies when he plastered them with clay/mud, all the while that he did not go back and smelt it in a kiln.
+חרס מחזיק רביעית – and such as that the earthenware comes from a jar [that is susceptible to become impure] that holds from a LOG until a SEAH, that its measurement is with a quarter-of-a-LOG as was explained above (see Tractate Kelim, Chapter 2, Mishnah 2).
+כולן מטמאין במגע – and all of them are made into a handle for that potsherd and defile because of that handle. And [the part] opposite it only defiles through its airspace, for there is no airspace to the handle of an earthenware vessel.
+
+Mishnah 5
+
+כלי חרס הבריא – that is not shattered or broken.
+מטמאין – if the vessel is defiled from its airspace, food and liquids that came in contact with its plaster are impure, because it is considered like the vessel itself (according to Rabbi Shimon and Rabbi Meir).
+הטופל את הבריא טהור – that specifically the vessel that is shattered that needs that plastering, that one (i.e., the vessel) is where the plastering is like the vessel and the foods that came in contact with it are defiled when the vessel is impure. But the plastering of a healthy/whole vessel is not considered like a vessel. And the Halakha is according to the Rabbis.
+וכן בחידוק קרויה (the lining of a pumpkin that has been hollowed out – to be used as a drawing vessel – i.e., the earthen vessel or clay that has been fitted as a protection) – just as Rabbi Meir and Rabbi Shimon disputed with the Sages with the plastering of a whole vessel, so they disputed with regard to the lining of a pumpkin that has been hollowed out, and this is a dry and hollow gourd that they draw water with, and they regularly fasten around it in a circle of wood or of iron in order that it would not break if it is corked with a stone. For Rabbi Meir and Rabbi Shimon who make unclean the plastering of a whole [earthenware vessel] (i.e., unbroken or unshattered) also make unclean even this, and even if it was a pure pumpkin-shell used as a drawing vessel.  But the Sages state that if it was a pure pumpkin-shell used as a drawing vessel and it doesn’t have a need for this hoop, this hoop is not like the body of the pure pumpkin-shell used as a drawing vessel, and if the pure pumpkin-shell became defiled, the hoop did not become defiled.
+
+Mishnah 6
+
+יבלית (a pulp made of Cynodon leaves and used for lining large water vessels) – a kind/species of grass that its name is יבלא/a species of grass (Cynodon. And they regularly plaster with it the large jugs so that the wine will not escape when it drips.
+פטסין (large cylindrical vessel, cash or tub of earthen material) – large jugs, like those (the first to leave the lecture room) who are owners of tubs of wine that is in Tractate Betzah 15b.
+
+Mishnah 7
+
+מיחם – a vessel that they heat water in (i.e., a boiler).
+בחומר- thick plaster.
+חרסית (potter’s clay) – thin like earthenware. But there are those who explain/interpret it as crushing/pounding of earthenware.
+הנוגע בחומר טמא – because it Is joined and attached to the kettle and is considered like the essence of the vessel. Therefore, if the boiler is defiled, the thick plaster surrounding it is defiled like it, and those eating who touch the thick plaster are impure.
+ובחרסית טהור – for the potter’s clay is not joined but is scraped/peeled and falls off, and is not considered like the essence of the vessel.
+קומקום (kettle) – it is larger than a boiler, and in the foreign language, they call it a KUMKUMO.
+שאינו יכול לקבל את החמין – for the pitch is smelted and melts/dissolves in hot water, and even though it is able to hold the cold water, it is not considered as a vessel and is pure.
+וכן היה אומר בכלי זפת – vessels that are made from pitch itself, which are pure, since they are not able to hold the hot like they can the cold. But my Rabbis explained, regarding vessels lined with pitch, in pitch vessels of pitch, and it explains further on [in this Mishnah], how so? Vessels of copper that were lined with pitch are pure. If the vessels were impure and a person or foods or liquids touched/came in contact with pitch, they are pure, for the pitch does not combine and is not considered like the essence of the vessel.
+ואם ליין – if he lined them with pitch from the outset to place in them wine and it was not his intention to use them for hot liquids at all.
+טמאין – for the vessel requires pitch and the pitch is attached/joined.
+
+Mishnah 8
+
+יותר מצרכה – corresponding to the hole/perforation it needs it, and what is not corresponding to the hole/perforation is more than its needs, and it is not considered an attachment/joining, since it is not needed for the jar. But Maimonides explained that more that is its need as for example that he made the closure most thick until one would be able to remove from it and it would remain closed, and even if everything is corresponding to the hole/perforation.
+זפת שנטפה על החבית (pitch which dripped on the jar) – that is not perforated.
+הנוגע בה – with the drop of pitch.
+טהור – even though the jar is impure. For the pitch is not in a connection/attachment to the jar, since the jar does not require it.
+שפקקן בזפת – he closed up the mouth of the hole/perforation of the funnel that is made to bring wine from it into the jar.
+רבי אלעזר בן עזריה מטמא – because it (i.e., the pitch) is considered for it as a closure, whether of wood or whether of earthenware.
+ר"ע מטמא בשל עץ – because the pitch is of its [same] species/kind, for the pitch comes out from the tree.
+ומטהר בשל חרס – which is not its kind/species and is not considered an attachment. And the closing of the mouth of a funnel is not similar to the closing of the perforation of a jug which is considered an attachment, because the perforation in the mouth of the funnel that was made by the artisan from the outset was smooth and the pitch was peeled from it and does not endure, but the jug that was perforated after it was heated in a kiln, it is impossible to perforate to be smooth and even, and the pitch is not peeled from it, or alternatively, the perforation that is at the mouth of the funnel, its function is to remove its covering/closure when he wants to pour wine from the jug. Therefore, it is not considered a closing other than with a wooden funnel because it is its kind/species, but a jug that is perforated, its function is not to remove the closure.
+רבי יוסי מטהר בשניהם – for the closing of the mouth of the funnel is not considered a closure, and it is as if it was not closed and lacks a receptacle. But the Halakha is according to Rabbi Akiva.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+החרס שאינו יכול לעמוד – such as a shard that separates from the jug or from the pot in the place of the ear/handle, and it is not able to stand without support because of the weight of the ear/handle that makes it heavy and outweighs it, or because it had in it a pointed knob which is sharp at its bottom and it cannot sit [straight] without being supported.
+נטלה האוזן טהור – for an earthenware vessel that is pure for one hour, it furthermore will not ever have defilement.
+ור' יהודה מטמא – for he doesn’t hold this reasoning.
+או שנחלקה –[or that was split] lengthwise like two troughs, and is unable to sit on its bottom other than on its sides.
+רבי יהודה מטהר – for Rabbi Yehuda holds that as it is taught in the Mishnah (Tractate Kelim, Chapter 2, Mishnah 2): “The smallest/thinnest of earthenware vessels that sits without supports are impure, that is from the rims and not from the sides, that there needs to be a shard of the of the vessel sitting on its rim in the manner that it sits when it is whole.
+וחכמים מטמאין – for they hold that vessels that are made to set them on their sides periodically.
+
+Mishnah 2
+
+ואינה יכולה להטלטל בחצי קב גרוגרות – because it is cracked/broken, and the dried figs weigh down upon the broken parts completely while being carried. And therefore, its measure is one-half-of-a-Kab, which is the measure of one meal. For a Kab of dried figs is the measure for two meals as it is proven at the end of the Tractate Peah (Chapter 8, Mishnah 5): “[When dispensing poor man’s tithe], they may give to the por at the threshing floor no less than…one Kab of dried figs.” But everything that is not worthy to carry in it the measure of one meal is like something that is broken.
+גיסטרא (see Tractate Kelim, Chapter 2, Mishnah 6 – something defective/broken) – an earthenware vessel that is split into two, and it becomes two sides.
+שאין שיריים לשיריים – we have compassion upon a complete vessel and because of a small crack, we don’t pour into it [liquids] and we bring the remnants of the vessel, that is the shards of a vessel and place them underneath it. But the shards of a vessel when it is cracked it releases liquid we throw it out, for we don’t say: bring a shard of one vessel to place underneath the shard of this vessel.
+
+Mishnah 3
+
+כל שנטלו אזניה – [when its handles have been removed] – it is considered defective/broken, fo since it lacks handles to carry it from place to place, and if it was cracked, its measure is like as it releases liquid.
+היו בה חדודים (if there were prongs projecting from the bottom of the misshaped vessel) – a mere earthenware [vessel] that was broken, there projects from [its bottom] prongs, as [it states in] (Job 41:22): “His underpart is jagged shards; [It spreads a threshing sledge on the mud].”
+כל המקבל עמה בזיתים – if an olive does not protrude between each prong, it is considered as “inside” like the גיסטרא/defective receptacle itself and defiles even the airspace, but if the olive does not protrude from between them, it does not defile airspace, but it does defile through contact by reason of the hand.
+היתה מוטה על צדה – that it was split by length like a kind of trough and doesn’t sit other than upon its sides/walls and it has prongs projecting.
+כל המקבל עמה בזיתים – in the manner that it defiles when it is sitting on its rim, so also it defiles while sitting on its side. But our anonymous Mishnah is according to the Sages of above (see Tractate Kelim, Chapter 4, Mishnah 1) that defiles regarding a jar that was split like two troughs.
+קתדרא – a seat of women that walk on the wagon (see Tractate Kelim, Chapter 24, Mishnah 2).
+קורפיות – on account of their place. But they are sharp vessels that they do not sit upon without support.
+וקוסימן – the language of )Numbers 4:7): “[Over the table of display they shall spread a blue cloth; they shall place upon it the bowls, the ladles, the jars,] and the libation jugs.” But in [Tractate] Sanhedrin [Chapter 9, Mishnah 8] “a person who steals the vessel for libation,” and this is the name for the sacred vessels, and קוסים/rough-edged cups are kinds of vessels that their bottoms are sharp and when they cook in them, they place them on an iron vessel that they call TRIPIDI in the foreign language, and when hey lower them, they support them in he ashes of the portable stove on feet.
+הצידונין – that are made in Sidon.
+
+Mishnah 4
+
+שפאיות – from the language of שפה/rim, border. That it has three rims for its mouth and airspace in-between them. Between each rim.
+הפנימית עודפת הכל טהור (if the inner one is largest – in height) – everything that is outside from it is considered like the back of the utensil/vessel and an earthenware vessel cannot be made impure from its outside. But what is within on the inside is impure.
+החיצונה עודפת הכל אמא – for that which is outside it is like on the back of the utensil/vessel, and what is in front of it is considered the inside. And similarly, if the middle [rim] is highest, from it and outward is considered on top of and what is inward is considered inside, for the vessel is filled until is highest part.
+היו שוות – that none of the rims is larger than its neighbor.
+וחכמים אומרים הכל טהור – the rim that the defilement fell upon in its airspace alone is impure, but the remainder is all pure. And this is the Halakha.
+משיצרפם בכבשן – but prior to smelting it is a vessel of earth and does not become defiled.
+והוא גמר מלאכה – but even though that after smelting the furnace, it requires repair for washing, to smooth them and to even out their borders, nevertheless, from when they are fired in the furnace, it is considered that their manufacture has been completed and they can become defiled.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+תנור תחלתו ארבע – an undefined oven is made like a larger pot which lacks a rim at the bottom of the vessel, and they fasten it with plaster on the ground, and the floor of the ground is the bottom of the oven. But even though that of itself it lacks a receptacle, it is nevertheless impure, for the All-Merciful assigned it by its insides, and behold it has an inside.
+תחלתו ארבעה – the height of the oven is not less than four handbreadths.
+ושייריו – if it was large and it became defiled and afterwards was broken, it would not be purified until there would not be in its remnants four [handbreadths].
+במה דברים אמורים – that its beginning and its remnants would be four [handbreadths].
+בגדול – that is made to bake and to roast with it in the manner of overs.
+אבל בקטן – that is made for young children to play in.
+תחלתו כל שהוא – but not exactly any small amount, for less than a handbreadth is not anything (see Talmud Hullin 124a).
+ושייריו ברובו – In the Gemara in the chapter: “The Hide and the Grease”/העור והרוטב [Chapter 9 of Tractate Hullin 124a] it raises a question on our Mishnah that is here, that less than a handbreadth, of what is it worth? And it (i.e., the Gemara) answers, that the “remnant” that is referred to is the majority of the large [oven], and it is not about the small over. And We raise the objection, that with a large [oven]. And we raise the objection, regarding a large [oven], surely it states “and its remnants” are four [handbreadths], for it surely teaches: “Under what circumstances?” with a large [oven], implying that the Sages did not dispute with the first Tanna/teacher (i.e., Rabbi Meir) regarding a large [oven] at all. And it answers: This one is speaking about an oven of seven [handbreadths] and that one is [speaking of] an oven of nine [handbreadths], that is to say, something of seven [handbreadths] whose remnants are the majority/larger part, and even though there aren’t four [handbreadths] and there is no oven with less than four [handbreadths], for since, from its outset, it was an important vessel which used its remnants, even though they were not so worthy, and with an oven of nine [handbreadths] where its majority/larger part is a large measure, it defiles with its remnants with four [handbreadths] at its outset.
+משתגמר מלאכתו – it refers to the beginning of the oven. From when does the oven become defiled? From when its manufacture is complete.
+משיסיקנו (from when he will heat it – sufficiently] – even though that with the rest of earthenware vessels, it is sufficient for them with the smelting of the kiln (as seen at the conclusion of Chapter 4, Mishnah 4 of Tractate Kelim) an oven that requires to attach/glue it with plaster to be interwoven in order to contain its heat, its manufacture is not complete until it can heat sufficiently. But however, it doesn’t require large heating in order to bake bread in it, but rather in order to bake cakes made of spongy dough, dough that its mixture is soft that is made like a sponge and only a small amount of heating is sufficient for it.
+משיסיק את החדש כדי לאפות בישן – that the new [oven] in order to bae in it cakes made of spongy dough requires greater heating from the old [oven]. But if the new [oven] was heated with a lesser/smaller heating, that with a heating like this, the old [oven] would be appropriate to bake in it the cakes made of spongy dough, that is when its manufacture is complete. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+כירה (a portable stove on feet with caves for two pots) – a place of placing over the fire two pots. But sometimes they place the pots to cook within it and sometimes on top of it.
+תחלתה שלש – its height is no less than three fingers-breadth.
+משתיגמר מלאכתה- from when it become defiled initially, from when its manufacture is complete.
+ביצה קלה – the egg of a chicken. But why do they call it a light (easily boiling) egg? That this is easier to cook more than all the eggs.
+טרופה – that it is beaten and broken in a bowl (i.e., scrambled).
+ונתונה באלפס (and placed in a tightly-covered pot) – that was already warmed, for it is boiled quickly.
+הכופח – the measurement of the placing over the fire of one pot, and its heat is greater than the heat of the portable stove with caves for two pots, and sometimes they bake bread in it.
+שיעורו כתנור – in order to bake cakes made of spongy dough (i.e., four handbreadths).
+שיעורו ככירה – to make a light boiled egg.
+האבן היוצא – they are used to attaching a stone to the oven that projects outward from it in order that it will be for it a handle, and it is compared to an oven. But if the oven is defiled, the stone is [also] defiled, and the bread that came in contact with it is defiled because it is a handle for the oven, as it is written (Leviticus 11:35): “[Everything on which the carcass of any of them falls shall be impure:] an oven or stove shall be smashed. They are impure and impure they shall remain for you,” for everything that is in your needs, to include the handles which are needed for the vessel.
+לא אמרו – that more than a handbreadth for an oven and from three fingers-breadth for a portable stove on feet with caves for two pots is not considered an attachment, other than when the stone is between the stove and the wall. Because it hinders it for one cannot bring the oven near to the wall and it presses the house, therefore, more than a handbreadth stands to be taken. But at the side of the house, even larger than the handle is to the oven. But the Halakah is not according to Rabbi Yehuda.
+והשאר טהור – as it is taught in the Sifra/Torat Kohanim (i.e., the Halakhic Midrash on the Book of Leviticus), it is possible that I earn more than that of its measure, as the inference teaches us, “they are impure” (Leviticus 11:35).
+
+Mishnah 3
+
+עטרת כירה – round building made on the top of the portable stove on feet with caves for two pots/כירה in order to preserve its heat.
+טהורה – but if the portable stone on feet with caves for two pots became impure, the crown did not become impure, for the crown is not considered as attached to the portable stove with caves for two pots.
+טירת התנור (the surrounding of an oven/brick-work/fender) – the courtyard of the oven, it is the language of (Genesis 25:16): “[These are the sons of Ishmael and these are their names] by their villages and their encampments: [twelve chieftains of as many tribes].” It is ap lace in front of the oven that is surrounded by partitions where they place in it the bread when they detach/ shovel out bread from [where it sticks to] the oven.
+בזמן שהוא גבוהה ארבעה – as the measure of the height of the oven (which is four handbreadths) at its outset.
+אפילו על שלש אבנים – that its attachment/connection was not done well but rather, it is lying only on three stones and is glued the oven, it is considered an attachment.
+בית הפך (socket/cruse) – a place that is made on the sides of the portable stove on feet with caves for two pots that they place upon it a cruse of oil to make tepid/cool.
+בית תבלין – a place where they place in it the spices.
+בית הנר – a place where they place in it the lamp.
+מיטמאין במגע – if an unclean reptile came in contact within the portable stove on feet with caves for two pots, these places became unclean through the defilement of the portable stove on feet with caves for two pots. And similarly, if one of these places became defiled through contact with the unclean reptile, the portable stove on feet with caves for two pots became impure with them, for they are considered like the portable stove on feet with caves for two pots and they are one thing regarding the matter of defilement through physical contact.
+ואין מיטמאין באויר – if an unclean reptile was suspended in the airspace of the portable stove on feet with caves for two pots but did not come in contact with it, even though it is defiled, for an earthenware vessel becomes defiled through airspace, they are [ritually] pure, for they are not attached to it other than through the matter of physical contact. Because from the Torah, they are not attached to it, but the Rabbis decreed upon them defilement, as the Rabbis made an indication/sign not to defile it by airspace, in order that they not burn upon them heave-offering and Holy Things.
+ור' שמעון מטהר – [Rabb Shimon declares it pure] even through physical contact. Every place where defilement did not come in contact with it for each and every vessel is separate/independent. And the Halakha is according to Rabbi Meir.
+
+Mishnah 4
+
+תנור שהוסק מאחוריו – that the oven does not become susceptible to receive defilement until it is heated, and if it is not heated from the inside, but rather from the outside, it is considered heating.
+או הוסק שלא לדעתו – [even from the inside].
+או שהוסק בבית האומן – prior to the completion of the manufacture of its being made.
+טמא – we have the reading. But there are books that we have the reading, that it is pure, and this is a blunder/confusion.
+
+Mishnah 5
+
+מוסף התנור (chimney-piece of the oven) – the addition of the oven that they at its top in order to preserve its heat.
+מפני שהוא סומך עליו את השפוד (because it supports the roasting-spit on it) – of meat, for they regularly roast meat on it, and it is a thing that is necessary for the oven. And the All-Merciful states (Leviticus 11:35): “and unclean they shall remain for you,” to everything that are your needs, as we expounded above [in Mishnah 2 of Chapter 5 of Tractate Kelim].
+מפני שהוא אופה בו כשהוא נדחק – when he has many forced laborers and he the need for a great deal of bread. But for Rabbi Yohanan [HaSandlar], the reason of the first Tanna/teacher is not sufficient for him because he rests the roasting-spin upon it, and he holds that we require that the additional usage would like the usage of the body of the oven.
+מוסף היורה של שולקי זיתים (rim around a boiler in the ground of olive seethers) – it is the manner of those who seethe/thoroughly boil olives and dyers that have large boilers and they make for them a rim of plaster on the border that water will rise upon it at the time of their foaming. But the seething of olives is unclean/impure, because addition/rim Is needed for the vessel and we use it.
+ושל צבעים טהור – for they don’t use it in order that they don’t use its dye. But the Halakha is not according to Rabbi Yohanan HaSandlar.
+
+Mishnah 6
+
+מעפר ולמטן מיטמא במגע – if the unclean reptile touched/came in contact with the oven from within above from the dirt, what is below from the dirt is defile. But if the unclean reptile was suspended in the airspace and did not touch the walls of the oven from inside it, it did not defile anything other than what is above from the dirt [-line].
+בור (cistern) – a pit below the earth.
+דות (cellar) – it is made like a cistern, but it is a building that is above from the ground.
+ונתן שם אבן – between the pit and the wall of the oven, to support the oven that it should not fall into the pit/cistern.
+אם מסיק מלמטה – if when he kindles the flame from below within the cistern, the oven is heated from its insides from above through its rims, it is impure. But if not, that it is not heated from the heating of the flame that is below within the cistern, it Is pure. But the disagreement of Rabbi Yehuda and the Rabbis is specifically through the first heating which is the completion of the construction of the oven and through that heating, it is susceptible to receiving defilement, Rabbi Yehuda holds that the oven should be attached to the ground with the first heating, as it is written (Leviticus 11:35): “[And if any of those falls into an earthen vessel,] everything inside it shall be unclean and – the vessel – itself you shall break,” but the language of נתיצה/breaking up (as in Leviticus 11:35 – תנור וכירים יותץ /and [the vessel] itself you shall break) other than that which is attached to the round, for when something falls that is carried, it is the language of שבירה/breaking but not the language of נתיצה/cutting out or breaking up, therefore, if the oven is heated through its rim from the heating that is within the cistern, it is considered as attached to the cistern and we call it יותץ/broken up/cut out, but if it is not heated from the heating of the cistern, it is chipped off and standing and it is impossible to apply to it further יותץ/broken up/cut out.
+וחכמים אומרים הואיל וניסוק מכל מקום טמא (since it is heated from any place, it is unclean) – as it stated in Scripture (Leviticus 11:35): “and unclean they shall remain for you/וטמאים יהיו לכם,” nevertheless, but even if he heated it when it is suspended upon the neck of a camel, it is heated, and its construction has been completed with that. But everyone admits that with the second heating after its construction has been completed, that it is defiled even on the neck of the camel. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+תנור שנטמא – an oven that is made like large pot that lacks rims and is carried, when one comes to affix it, one attaches it to the ground and affixes plaster from the outside and makes it thick in order that it will preserve its heat/warmth, and we call it plastering that he plasters it and attaches it.
+כיצד מטהרים אותו – how much should be its breaking so that it purifies it.
+חולקו לשלשה – to the vessel itself from the inside. For if it is into two parts, the larger part is impure, for it is the majority.
+וגורר את הטפילה – [he scrapes off the plaster] that is glued to it, for it is also attaches it.
+עד שיהא בארץ – meaning to say, he lowers it down until the ground. Alternatively, it refers to dividing it, and it is not sufficient when dividing it until its majority, but dividing until it reaches the ground.
+ולא עד שיהא בארץ – but not to divide it until below it is near the ground.
+אלא ממעטו מבפנים – unitl there should not remain four handbreadths which is the measure of the beginning of the oven. But the Halakha is not according to Rabbi Meir.
+צריך להסיעו – even though he divided it, he did not purify it until he separates the parts from each other. But the Halakha is not according to Rabbi Shimon.
+הגדול טמא- because there is the majority of the oven.
+
+Mishnah 8
+
+חתכו חוליות לרחבו (if he burned clay of an oven into tiles breadthwise) – like he cuts the tube of a reed.
+פחות מארבעה טפחים – if there is in the burned clay less than for handbreadths and it comes from a large oven where there isn’t a majority. But if there is four handbreadths, it is impure, even though it is a minority.
+מרחו בטיט (if he smeared plaster over it) – it requires heating like a new oven.
+הרחיק ממנו את הטפלה (if he removed from it the plaster) – paste of plaster that he made, and he did not attach it to the oven, but rather, removed [the plaster] from it.
+שנתן חול או צרור –[and he placed sand or stones] between the plaster and the oven, and through this the oven preserves its warmth and one we bake in it.
+הנדה והטהורה אופות בו – for the plastering is not considered an attachment to the oven, since it is distanced from it.
+והוא טהור – and it is not susceptible to receive [ritual] impurity .
+
+Mishnah 9
+
+תנור שבא מחותך – that the artisan made it board/plank by board/plank in order to attach them together through rims, and they are crowns/wreaths that they call TZIRKELAAH, like the kind that we make for jugs when we place in them wine. And for those crowns/wreaths and rims – the Tanna/teacher calls למודין/frames.
+ונתנן עליו והוא טהור נטמא – after he placed upon it the frame and the oven was pure from the outset because it was a series of boards/planks and there was no attachment. It returned to be susceptible to receive defilement through these frames when they attach them.
+סילק את למודיו – and the boards/planks were taken apart one from the other, there is no greater breaking up/cutting out than this, and the oven becomes pure, even though he restored the frames a second time, they do not receive [ritual] impurity for the frames do not bring defilement other than only the first time when it comes in pieces from the house of the artisan.
+מרחו בטיט [he plastered it with plaster] – for this oven for the frames do not bring him the defilement, but it defiles through the plastering with plaster.
+ואין צריך להסיקו – [he doesn’t need to heat it] like all the other ovens, for it doesn’t become susceptible to receive defilement until he heats them, because it was already heated the first time when it comes in pieces from the house of the artisan.
+
+Mishnah 10
+
+חתכו חוליות – when he cut it for the oven breadthwise into pieces, and placed one tile on top of another tile.
+ונתן חול בסין חוליא לחוליא – and plastered it with plaster and made it plaster in the manner that they that make for ovens.
+ר' אליעזר מטהר – for since there is sand between the fissures, it is like it is broken.
+וחכמים מטמאין – for the plaster makes all of it one and connects/attaches all of the fissures, and even though there is sand between each tile.
+וזהו תנורו של עכנאי – therefore it is called “The Oven of Akhnai,” that they encircled it with Halakhot like this snake and defiled it (see Tractate Berakhot 19a and Tractate Bava Metzia 59b). עכנא is a snake, that its custom is to make itself like a circle and to have its tail enter into its mouth, such is how they surrounded with responses and proofs of Rabbi Eliezer and the Sages each with the other, on this oven. And at the end, because Rabbi Eliezer was an individual [opinion] against the majority (i.e., the Sages), the law was decided like the Sages and not according to Rabbi Eliezer. And they brought all of the pure things that Rabbi Eliezer declared pure and burned them in fire and the decided to excommunicate him, because he encouraged dispute against the majority view.
+יורות הערביין (cauldrons/improvised fire places of the Arabs/a cavity in the ground laid out with clay) – they are made to break bread, as will be explained further on.
+של בן דינאי – My Rabbis explained the name of a person who would make these ovens (see Tractate Sotah, Chapter 9, Mishnah 9). And I heard that is on account of the fact that they judged many laws.
+
+Mishnah 11
+
+של אבן ושל מתכת טהור – [an oven] that is of stone is completely pure, and that of metal is pure from the law of an earthenware vessel, which does not defile from its airspace, and it has purity.
+וטמא משום כלי מתכות – that it becomes susceptible to receive defilement from its outside and becomes a primary source of ritual impurity. But if it is attached to the ground, it does not defile, for all that is attached to the ground, behold it is like the ground, except for an oven and a portable stove on feet with caves for two pots which are of earthenware, as it is written concerning them (Leviticus 11:35): “[Everything on which the carcass of any of them falls shall be unclean:] an oven or stove shall be smashed,” that which has breaking up/cutting out.
+ניקב נפגם נסדק – and he made a treatment of plaster to close up the perforation or the damage or the crack. Or he made at its mouth a supplement of plaster, it is impure, like the law of an earthenware oven.
+וכן בכירה – and similarly, the measurement of a perforation of a portable stove on feet with caves for two pots, in order that the flame can exude through it, like the measurement of the earthenware oven.
+ועשה לה פטפוטין (if he made legs for the stove – so that it no longer rests immediately on the ground) – here it does not teach: “that he made for it plaster/paste” [because] they don’t make plaster/paste for a portable stove on feet with caves for two pots that was perforated, damaged or cracked like they do for an oven, but rather, when it was perforated or damaged, the portable stove on feet with caves for two pots is in the place of the perforation to make legs for the stove, they are the legs of the portable stove on feet with caves for two pots, like TRIPID in the foreign language, that the portable stove on feet with caves for two pots sits on these legs for the stove.
+מרחה בטיט – [if he spread plaster over it] it is pure, for the spreading/smearing of plaster on it, has no effect other than with an oven that they bread read inside it, but not with a portable stove on feet with caves for two pots, because they don’t bake or cook within this portable stove on feet with caves for two pots itself, but they leave it it within it or on top of the pot. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+העושה שלשה פטפוטים – three legs/,pins that sit/rest on the land.
+וחיברן בטיט – above their head, like a kind of iron vessel that they call TRIPID.
+קבע שלשה מסמרים – that he inserted them into the ground.
+טהורות – for metal vessels that are attached to the ground are like the ground itself, and they are not susceptible to receive [ritual] defilement.
+וחיברם בטיט טמאה – it is like a portable stove on feet with caves for two pots/כירה of earthenware, that the plaster/clay on their head makes it the designation of earthenware.
+עד שיעשה שלישית – similar to three clay pins forming a sort of tripod for the support of a pot.
+או עד שיסמוך לכותל – that the wall will sort the pot from one side.
+אחת בטיט – one is fastened/attached to its neighbor with plaster/clay at its top.
+ואחת שלא בטיט – that the third one is not attached/fastened. And this is [the opinion of] Rabbi Yehuda, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+האבן שהיה שופת עליה ועל התנור (the stone that he was placing the cooking pot over/by the fire as well as on the oven) – land the stone was attached with plaster/clay.
+עליה ועל האבן – that is one that is [affixed] with plaster and one that is not [affixed] with plaster.
+ועל הסלע – that is attached from the Six Days of Creation.
+טהורה – as it is written (Leviticus 11:35): “[an oven or stove] shall be smashed. They are impure [and impure they shall remain for you],” that which has a breaking up/cutting out has [ritual] defilement; that which does not have breaking up/cutting out does not have [ritual] defilement. From here, they (i.e., the Rabbis) stated that a stone that he was placing the cooking pot over and on the oven, or on it and on the portable stove on feet with caves for two pots , or on it and on the small stove with room for only one pot, are impure, because they have a breaking up/cutting out; [but] upon it and on the stone, upon it and upon a rock, upon it and upon the wall, it is [ritually] pure, because they don’t have breaking up/cutting out.
+כירת הנזירים – to cook the peace offerings of a Nazir that the Kohen takes from them the cooked shoulder (see Deuteronomy 18:3 and Tractate Hullin, Chapter 10, Mishnah 1).
+כירת טבחים – that they sell to the masses and they arrange many stones one after another and places the upon them many pots, where there is found one stone for two pots, but when one [of the stones] is defiled, the others are pure, this is a matter that is like the double inkstand that is taught in the Mishnah above in Chapter 2 [Mishnah 7], that if one of them is defiled, the other rest of them are not defiled.
+
+Mishnah 3
+
+שלש אבנים שעשאן שתין כירים – and the middle stone services both this one (i.e., the portable stove with caves for two pots) and that one (i.e., the other portable stove with caves for two pots).
+האמצעית המשמשת את הטמאה – half of the middle one (i.e., stove) that services the outer one which is [ritually] impure is impure. But the half that services the outer one that is pure is pure.
+נחלטה האמצעית לטמאה – and all of it (i.e., all three stones) are impure.
+לשפות עליהן – [to set upon] the two outer ones (i.e., stones).
+החזירה – [if he restored] the middle one (i.e., stone)
+טהורה – for the first portable stove on feet with caves for two pots/כירה is abolished and it is as if he placed on it the large pot of the cauldron/kettle.
+מקבלת טומאה משיסיקנה – for it (if plastered) requires heating like a new portable stove on feet with caves for two pots.
+
+Mishnah 4
+
+סמך לזו אבן אחת מכאן ולו אבן אחת מכאן – and they were found now three portable stoves with caves for two pots, the middle one is [ritually] impure and the outer ones are pure. Therefore, the two middle stones – half of this one and half of that one [of the pure side] is pure and he uses the pure [sections].
+ניטלו החיצונות הטהורות – the middle ones return to their impurity as at the beginning, and all of them are impure, for behold there isn’t here any used for purity.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+הקלתות של בעלי בתים (the fire-place under a portable stove of householders) – a stand that is made for a portable stove with caves for two pots and the place of its sitting, which is called a קלת/fire-place.
+שנפחתה (that was diminished) – its bottom. And the depth of the cavity was less than three handbreadths, the portable stove with caves for two pots/כירה receives defilement, for if he would heat with less from the bottom, the pot that is on the portable stove with caves for two pots would boil from above.
+יתר מכאן – if the cavity was deeper than three handbreadths.
+טהורה – for the fire is further from the pot that is on the portable stove with caves for two pots and does not boil.
+נתן אבן או צרור – on the place of the cavity in order that the depth of the cavity would not be three handbreadths, it is pure, because it is not considered from the bottom of the portable stove with caves for two pots.
+מרחה (if he plastered it) – to this stone with clay/plaster.
+מקבלת טומאה – the portable stove with caves for two pots [is susceptible to receive defilement] from now on. For this stone is considered as from the bottom of the portable stove with caves for two pots, hence the depth of the cavity is not three handbreadths.
+וזו היא תשובת רבי יהודה – when Rabbi Yehuda and the Sages disputed above in the Chapter “The Oven” (Chapter 5, Mishnah 6) that its beginning is four handbreadths.
+בתנור שנתנו על פי הבור ועל פי הדות – from here, Rabbi Yehuda brought proof for his words. For just as that we require here that he heats from below and the pot cooks from above, so also we require it there (see Tractate Kelim, Chapter 5, Mishnah 6).
+
+Mishnah 2
+
+דכון (elevated spot in the kitchen for vessels/a stand fixed to the stove or portable oven) – it is the language of a place/stand, like “in a certain place/בדוך פלן” [Berakhot 18b]. And this is a place that projects/protrudes from the portable oven with caves for two pots/כירה, that when they remove the pot from the portable oven with caves for two pots, they set it down on this projection/protrusion but sometimes it has a receptacle for two or three pots.
+טהור משום כירה – that if the portable oven with caves for two pots became [ritually] impure, it (i.e., the pot) did not become impure [on account of the portable oven]; alternatively, it does not defile what is attached like a portable oven with caves for two pots.
+הצדדים שלו – the walls of the stand fixed to the stove or portable oven that are not part of the portable oven.
+הרחב שלו (its wide side) – this is the wall of the portable stove with caves for two pots itself to the side of the receptacle of the stand fixed to the stove/portable oven. But because the stand fixed to the stove/portable oven continually widens to the side of the portable oven, it is called רחב/its wide side.
+רבי מאיר מטהר – for it is not considered like the portable oven with caves for two pots (see Tractate Kelim, Chapter 6, Mishnah 3).
+ורבי יהודה מטמא – that it is considered like the portable oven with caves for two pots. And the Halakha is according to Rabbi Yehuda.
+וכן הכופה את הסל – and built the portable stove with caves for two pots on its back/on top of it (i.e., the basket), and it protrudes beyond the portable stove. But the basket is what defiles because it is a wooden utensil, but when he built upon it the portable stove and the width of the basket protrudes beyond the walls of the portable stove and they place the pots on that protrusion, the law is like the stand fixed to the stove/portable oven.
+
+Mishnah 3
+
+כירה שנחלקה לארכה טהורה – a portable stove with caves for two pots that opened for two pots. But when it is divided lengthwise, the two placings on/over the fire were eliminated, but if it was divided widthwise, the two placings over the fire remain, this one alone and that one alone.
+כופח – a place where there is an opening for one pot. But whether it is cracked lengthwise or whether it is cracked widthwise, all of the place where the pot is placed on/over the fire is eliminated.
+חצר הכירה – like a kind of large, earthenware pan [without a lid] and the portable oven with caves for two pots sits in the middle attached to the courtyard.
+שלש אצבעות – that the walls of the courtyard are three fingers high. For just as the measure of the portable stove with caves for two pots, is three fingers at the outset, as is it is taught above in the Mishnah (Tractate Kelim, Chapter 5, Mishnah 2) in the Chapter “The Oven.” So as well is the measurement of the courtyard of the double stove, its height is not less than three fingers, but less than three [fingers], its airspace is not considered important. However, according to the Rabbis it defiles through contact. Alternatively, because there is something like a handle for the double stove, and the handle has contact, but not airspace.
+כיצד משערין אותה – because a portable stove with caves for two pots is a great deal higher than the courtyard and we must measure what is considered the airspace of the courtyard.
+נותן את השפוד – one end on the lowest wall of the courtyard and the other end on the highest wall of the double stove, and everything that is below from the spit, if one suspended there an unclean reptile, even though it is a above from the walls of the courtyard as if it is suspended below, for all of this is considered the airspace of the courtyard.
+לא נטמאת הכירה – for the court [of the stove] is subsidiary to the portable stove with caves for two pots, but the portable double stove is not subsidiary to the court [of the stove]. But the Halakha is not according to Rabbi Eliezer ben Yaakov.
+
+Mishnah 4
+
+היתה מופרשת – that the artisan did not build from the outset the court/fender[of the stove] and the portable stove with caves for two pots being attached together, but rather, the one is on its own and the other is on its own.
+חלקה (smooth) – without a receptacle at all. It is taught this, but you don’t have to mention that.
+פטפוטי כירה (clay pins forming a sort of tripod for the double stove) – the feet of the portable stove with caves for two pots, which are three feet, and they are three fingers high, and they are considered like the double stove, and become susceptible to [ritual] defilement through contact and through airspace like the double stove itself. And all the more so if they are less than three fingers, they are judged like the portable stove with caves for two pots/כירה.
+ואפילו הן ארבעה – [four] feet. They are judged lie the portable stove with caves for two pots.
+
+Mishnah 5
+
+נטל אחד מהן – there were three [legs/props] and one of them was taken from them, they still appear partially able to place the cooking vessel over or by the fire and it is considered as chipped off/torn down and [also] not as chipped off/torn down. Therefore, it becomes susceptible to being defiled through contact does it does not become defiled through airspace.
+ורבי שמעון מטהר – for Rabbi Shimon would state that all of the pins forming a sort of tripod for the support of a portable stove with caves for two pots that are not susceptible to being defiled through airspace are not made unclean through contact. But the Halakha is not according to Rabbi Shimon.
+עשה שנים – the artisan from the outset made the portable stove with caves for two stoves with two legs/pins.
+מיטמאים במגע ובאויר – that they are like two stones that were made into a portable stove with caves for two pots, as it is taught in the Mishnah above (see Tractate Kelim, Chapter 6, Mishnah 1), that it is impure.
+היו גבוהים – the legs/pins.
+ור' שמעון מטהר – that surplus above the three fingers and above, whether through contact or – thorough airspace. For every leg/pin that is above three fingers [in height] is not considered like a portable stove with caves for two pots.
+היו משוכים מן שפה (if they were withdrawn from the lip/rim) – like projections made in the body of the portable stove with caves for two pots. And from those projections, their legs/pins are stretched/conducted which are the feet of the portable stove with caves for two pots, and no, the legs/pins are found outside from the rim, but what there is of them that are within three [fingers] of the rim are considered like the portable stove with caves for two pots itself and become defiled through contact and through airspaces, but what there is of them outside of/beyond the three [fingers] is what Rabbi Meir and Rabbi Shimon dispute. And in all of them, the Halakha is according to Rabbi Meir.
+
+Mishnah 6
+
+כיצד משערין אותם – because the legs/pins are far from each other, and when an unclean reptile is found between them, we are not able to know if it is within the three [fingers] to the rim/lip and impure, or beyond the three [fingers] to the rim and pure for airspace for Rabbi Meir and for Rabbi Shimon, whether for contact and/or for airspace, therefore, one measures to this leg/pin three fingers from the rim/lip and similarly to the second and placer the cubit and draw [tracing] lines of the boundaries between them from one to the other, and this is called a כנה/putting a ruler between, measuring a straight line (or putting the base of the stone between them) and he draws lines, and from the tracing lines and inward is impure, that is, the place of the straight/ruled line, and from the tracing lines and outward is pure.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+התנור שחצצו (the oven that was divided [by hangings/boards]) – that he made a partition in its mid-section and divided it until above from its top-most layer.
+הכל טמא – even foods that are in the second side of the partition.
+כוורת פחותה ופקוקה בקש (a defective bee-hive, which was repaired with stuffing of straw) – for this purpose, it (i.e., the Mishnah) took [the term] פחותה/defective, for it is not a vessel, for if were complete/full it would protect over the foods that are within it, for even a vessel that drips protects/saves, but here not it is not a vessel, it is a mere partition, and [the term] פקוקה בקש/stopped up with stuffing of straw – is taken [by the Mishnah] to add something new, for even though its defectiveness is stuffed with straw, it is not a vessel, and doesn’t protect the foods that are within it.
+ומשולשת – hanging.
+אם הצילה במת החמור – for a defective bee-hive that is repaired with the stuffing of straw divides in the face of defilement that is in the tent of a corpse, but even though its defilement is more grave than the defilement to a person or to vessels for a seven day defilement [period].
+לא תציל בכלי חרס הקל – which does not defile other than foods and liquids.
+שכן חולקים אהלים – for it is the manner for people to divide tents with partitions; therefore, the bee-hive is like a partition that saves/protects the tent of a corpse from defilement.
+שאין חולקים כלי חרס – for there is no way to divide an earthenware vessel with a partition. Another explanation and essential: that we do divide tents for the dividing of tents with a partition has effect, for it is taught in the Mishnah in the Tractate Ohalot, in the Chapter סגוס עבה/A Thick Cloak (Chapter 15, Mishnah 4): “A house that was divided with boards or curtains, from the sides or from the roof beams – uncleanness is in the house; utensils that are within the partitioned-off area are clean.” But the division of the partition has no effect with earthenware vessels, for it is taught [in the Mishnah] regarding an oven here that was divided with boards or curtains, if an unclean reptile is found in one part, everything is impure. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 2
+
+היתה שלימה – the bee-hive.
+התנור טהור – as it is written (Leviticus 11:33): “And if any of those (i.e., any article of wood, or a cloth or a skin, or a sack) falls into an earthen vessel, [everything inside it shall be impure and – the vessel – itself you shall break],” but not אל תוך תוכו/to what is inside of it [already], and we are speaking of when its mouth/topmost layer is above from the oven, for if all of it is sunk in the oven, it is like one thing within it.
+אוכלים שתוכה טהורין – as it is written (Leviticus 11:33): “everything inside it shall be impure,” and not שבתוך תוכו/what is already inside it.
+ניקבו – the perforation that purifies them from their impurities, furthermore they no longer have the status of a vessel and they don’t divide/separate whether it is an oven or whether what is inside of it, and how much is the perforation that purifies them from their defilements.
+העשוי לאוכלים – its measurement is like bringing forth/removing olives.
+העשוי לכך ולכך – for food and liquids.
+מטילין אותו לחומרו (they subject it to its more stringent [measure]) – but if he made the incision according to the measurement of liquids which is less than the measurement that is made for foods, he further is not able to save it because of the defilement.
+בכונס משקה (with the capacity to admit liquid) – when they place the vessel from the side of the perforation, the water enters through the perforation into the vessel, and it is larger than that which liquid leaves/is removed.
+
+Mishnah 3
+
+סרידא (stuffed matting used for stoppers of stones, bag) – a kind of small kneading trough that the baker uses to knead in it and it lacks a receptacle. But Maimonides states that it is a board of perforated earthenware thar is made like a kind of net-work/mat, a netting, which we translate in Aramaic as עובד סרדתא/a person who works in netting.
+גפיים – rims and handles.
+שאין מצילים מיד כלי חרס (do not save from the power of earthenware vessels/utensils – lacking an inner part) – from being susceptible to defilement from the airspace of an earthenware vessel.
+אלא כלים – and this, for since it does not have handles, it is not considered a vessel.
+נחושתו של תנור (from the copper rim of the stove) – its bottom and lowest point. And similar to it is found in Ezekiel (16:36): “Because of your brazen effrontery/יען השפך נחשתך, [offering your nakedness to your lovers for harlotry – just like the blood of your children, which you gave to all your abominable fetishes].”
+החבית והמשקין טהורים – that they did not enter into its (i.e., the unclean reptile’s) airspace, for they stand below the copper rim of the stove, and even if the jar is open and enters from the airspace of the oven at its mouth, the wine is not defiled through this, for the airspace of an earthenware vessel does not defile neither above nor below other than within.
+היתה כפויה – the jug [was turned upside down] on its lip and placed on the lip of the oven which has an unclean reptile in it, and on the rim of the jar the moisture of wine that is in it, moist enough in order to moisten other objects, this moisture is not defiled on account of the airspace of the oven that enters into the jar, because the moisture of the wine was not within the oven.
+
+Mishnah 4
+
+הקדרה טהורה – and it is case where the unclean reptile did not see the airspace of the pot when it fell into the oven.
+נטמא – the liquid [is defiled if dripping liquid was in the pot] and it returned and defiled the pot, according to the law that all liquids are impure when they defile vessels.
+מטמאיך לא טמאוני (those things which made you unclean did not make me unclean) – the pot says to the liquids, the airspace of the earthenware vessel that you received the defilement from it did not defile me, for an earthenware vessel becomes defiled from the airspace of an earthenware vessel.
+ואתה טמאתני – that he pot was defiled on account of the impure liquids.
+
+Mishnah 5
+
+ונפל אויר התנור טהור – all the time that the chicken is alive, the defilement was absorbed and does not defile.
+ואם מת טמא – and it (i.e., the unclean reptile/insect) did not tarry in order to be consumed from the time it was swallowed until it (i.e., the chicken) died. And the measurement in order for it to be consumed (i.e., fully digested) in fowl, is from the time of twenty-four astronomical hours.
+הפת שבתוכו שניה – that we don’t view the oven like one that is filled with defilement and it is as if the unclean reptile came in contact with the bread, but rather, the oven is first degree, for the unclean reptile is a primary source of ritual defilement fell into inside and made it first-degree of ritual impurity. And the oven which is first degree, in turn, defiled the bread and made it second-degree of ritual impurity.
+
+Mishnah 6
+
+בית שאור המוקף צמיד פתיל (a clay leaven pot with an airtight lid) – we ae dealing with an earthenware vessel, that saves in the airspace of the oven with an airtight lid in the manner that it saves in the tent of a corpse (as only the space within an earthenware vessel can contract ritual impurity – and everything within it remains ritually pure), as it is written (Leviticus 11:34): “As to any food that may be eaten, [it shall become impure if it came in contact with water; as to any liquid that may be drunk, it shall become impure if it was inside any vessel,” but not all of the food, excluding that which is surrounded with an airtight lid on an earthenware vessel and placed inside the oven that does not become defiled from the airspace of the oven. But a vessel that requires only rinsing to be restored to Levitical cleanness (see Tractate Hullin 25a; Tractate Zevakhim 3b) does not save with an airtight lid on the foods that are within it, as this is taught in the Halakhic Midrash (Sifra) to the Book of Leviticus, [All] the food, including that which is surrounded by an airtight lid with a vessel that requires only rinsing to be restored to Levitical cleanness and placed within the oven, that it does not save it from the hand of an earthenware vessel [and makes it impure].
+השאור והשרץ בתוכו והקרץ בינתים – as for example, that this vessel has two receptacles, and the partition that divides between receptacle and its fellow is called a קרץ/[squeezed-in] partition; it is the language of (Job 33:6): "מחמר קרצתי גם-אני"/[You and I are the same before God;] I too was nipped from clay,” and the partition reaches until its rim, and the leaven from one side and the unclean reptile/insect from the other and the partition is the divider that separates between them, but if the entire vessel is surrounded with an airtight lid, that it is found that the leaven and the unclean insect are surrounded by an airtight lid.
+התנור טמא – on account of the unclean insect/reptile that is within the airtight lid. For the airtight lid saves/protects those pure things that are within from becoming susceptible to receiving ritual impurity, but it doesn’t save those unclean things found within from defiling other things.
+והשאור טהור – for it is surrounded by an airtight lid by itself.
+ואם היה שם פותח טפח – that the partition that was between the leaven and an olive’s bulk from a corpse was beached with an opening of a square handbreadth [in length, breadth and height].
+הכל טמא – that a handbreadth by a handbreadth that is open brings in the defilement.
+
+Mishnah 7
+
+בעין של תנור – it is a hole similar to an eye that one makes in the oven to remove the smoke, and when they bring the bread into the oven, they stop up/close it so that they heat does not escape, and it is not considered as the inside of the oven.
+אם היה באויר – in an uncovered place that was not underneath the tent, even an olive’s bulk from the corpse is placed in the eye/vent/outlet, the oven is ritually pure, for the defilement does not enter into it since the eye/outlet/vent is not open a [square] handbreadth [in length, breadth and height].
+ואם יש בו פותח טפח – that the thickness of the rim of the outer eye/vent protrudes and overshadows on an olive’s bulk from the corpse by a square handbreadth.
+הכל טמא – the eye/vent/outlet and the oven [are impure] for a square handbreadth of the tent brings in the defilement.
+
+Mishnah 8
+
+נמצא מקום הנחת העצים – the insect/unclean reptile is found in the place where they place in it the fire and the wood/logs in the portable stove with caves for two pots/כירה, and it is the place which they throw from it the fire from the lowest point of the hearth.
+מן השפה החיצונים ולפנים טמא – that the thickness of the walls of the portable stove with caves for two pots is considered as it is inside and as if it is within the double stove.
+וחכמים אומרים – the thickness of the walls of the portable stove with caves for two pots is not considered other than like the outside, and it is not like the inside of the portable stove with caves for two pots. And the Halakha is according to the Sages.
+מכנגד שפיתת הקדרה (from the place where the pot is placed and inside – towards the fire) – from the place where one begins to close up the airspace of the portable stove with caves for two pots.
+נמצא – the insect/unclean reptile.
+מקום ישיבת הבלן – in the place where the person who heats up the water for the bathhouse (i.e., the bathhouse attendant).
+אין טמא אלא מן הסתימה ולפנים – from the stopped-up part of the pot which has water in it or the dyer or the olive seethers. But in the Tosefta (Tractate Kelim Bava Kamma 6:15) it is proven that it is not impure other than from the stopped-up part and inside, as it states here, that is, when the insect/impure reptile is suspended in the airspace but doesn’t make contact, but with the defilement of contact, it defiles, even from the stopped-up part and outwards.
+
+Mishnah 9
+
+בור שיש בו בית שפיתה (a smelting pot which has a bottom or foot on which it can rest – a hole in the ground with an arrangement for putting a pot over fire) – a person who digs in the ground and plasters over the spot over with clay/mud and the plaster can stand (or form a vessel) on its own, such as the oven the son of Dinai, as is taught in the Mishnah above in the chapter “A Baking Oven, its Beginning/"תנור תחלתו" (see Tractate Kelim, Chapter 5, Mishnah 10 at the conclusion- who, according to Bartenura, states that he was a robber and would bake his bread in an oven like this and make these kinds of ovens, or a place where trials took place frequently; see also Tractate Sotah, Chapter 9, Mishnah 9, where this name also appears). But there are those who have the reading of כור/smelting pot with the letter כ'/Kaf (and not the ב'./Bet – as found in our editions of the Mishnah) – and it is a utensil/vessel in which they smelt in it gold and the silver and metals, he language of an iron furnace/כור ברזל. But to me, it appears that it is an oven of a blacksmith.
+פורנה (a stationary large baking oven) – a large earthenware oven and its opening is at its side like our eye. But it is pure, because it is used with the ground, as is taught in the Tosefta (Tractate Kelim Bava Kamma, Chapter 6, Halakha 17).
+לזבז – a thick rim.
+אסטגיות (rims, moldings around a stove) – perforations similar to those that they make for ovens.
+שפיות – a thin rim. But the Halakha is according to the first Tanna/teacher. But my Rabbis explained that a לזבז/thick rim and אסאגיות/rims, moldings around a stove and שפיות/thin rims are all one [thing]. But they do not disagree other than that each one was different according to the language that he heard from his master, and a person is obligated to state [something] according to the language of his teacher (see also Tractate Eduyot, Chapter 1, Mishnah 3).
+
+Mishnah 10
+
+מגע טמא מת – a person who came in contact with something defiled by the dead and becomes first [degree of ritual impurity], that the person defiled through contact with the dead is a primary source of ritual impurity and makes the individual who has contact first [degree of ritual impurity], and liquids and foods that are in his mouth defile the oven when they entered into its airspace. But even though he himself does not defile them, for a vessel does not become susceptible to receive ritual impurity other than from a primary source of ritual impurity. Behold this person states: “what rendered you unclean did not defile me, but you defiled me,”(see also Tractate Kelim 8:4)) as it is taught in the Mishnah in Tractate Parah ]Chapter 8, Mishnayot 2-7], that the Rabbis decreed regarding liquids that they would defile vessels, as a degree because the משקה זב וזבהliquid of a person with gonorrhea/זב and woman suffering from a flux/זבה as was stated in the Tractate Shabbat (which I could not locate. But using the Bar Ilan Responsa Project 25 plus, I was able to locate one mention of a passage with the words"משקה זב וזבה"are found only in Tractate Bekhorot 38a. I stand to be corrected). But the [word] “foods” that is taken here, it (i.e., the Mishnah) refers to it just by the way, without specific reason, for food does not defile a vessel, but only liquids defile vessels. But the closing of his lips does not save [from contracting defilement] for an airtight lid does not save/protect from the defilement that is within from defiling others as is taught in the Mishnah above (see Tractate Kelim, Chapter 8, Mishnah 6), and outside from the law , that which is taught in the Tosefta of Tractate Kelim [Bava Kamma, Chapter 6, Halakha 5]: “Everything affords protection from the power of a clay utensil, even a utensil made of dung or a utensil made of stones or a utensil made of dirt – except for man” (see The Tosefta, Jacob Neusner, Volume 2). Therefore, something pure that food and liquids were inside of its mouth and he brought his head into the airspace of the oven which is [ritually] impure, were defiled. But a man cannot save with an airtight lid from the earthenware vessel/utensil.
+בידים מסואבות – hands which are second-degree of ritual impurity and which invalidate the heave-offering/Terumah.
+הכניס ידו לתוך פיו – to take the pit that is in his mouth or everything.
+ר' מאיר מטמא – the cake of ground figs. For since his hands are unclean/repulsive, the spittle was defiled to become first [degree of ritual impurity] because it is liquid, and the spittle defiled the cake of ground figs, for something that is first-degree [of ritual impurity] makes something else second in non-holy things.
+ור' יהודה מטהר – he holds that all the while that the spittle did not leave from the mouth, it is not considered liquid.
+ור' יוסי מטמא – that he turned over the cake of ground figs from this side to the other side within his mouth, that the spittle was uprooted. And it purifies without turning it over [in his mouth], whenever it is not uprooted, it is not considered liquid. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 11
+
+האשה שנטף חלב מדדיה – and she is [ritually] impure, and the milk that drips from her breasts is like liquid that came in contact with her and became first-degree [of ritual impurity] (See also Tractate Tevul Yom, Chapter 2, Mishnah 1).
+שהמשקה מטמא לרצון ושלא ברצון – but even though that the milk that drips from her breasts it was not by her intent/desire, for it is not satisfactory to her, nevertheless, the oven is defiled. But with regard to the fitness of seats we especially require that is satisfactory to him, but not to defile.
+היתה גורפתו – that she was sweeping the impure oven out to remove its ashes.
+והכה קוץ ויצא ממנה דם – and the blood of the wound is considered liquid.
+ונתנה אצבעה תוך פיה – in the manner that those who are burned in their fingers that they place their fingers in their mouths.
+נטמא – we have as a reading. Meaning to say, the oven is defiled on account of the spittle and the blood.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+מחט או טבעת – an impure/unclean [needle or ring] (from corpse uncleanness).
+שנמצאו בנחושתו של תנור (that were found in the copper rim of the oven) – on the floor of the ground that the oven is attached to.
+נראין – in the oven.
+אבל לא יוצאין – in the airspace of the oven. As for example, that they are absorbed in the thickness of the floor of the ground and appear in the airspace of the oven but do not project/protrude into it.
+אם אופה הוא את הבצק – if at the time that he fastens the bread into it, the dough comes in contact with the needle or the ring, it is considered like the airspace of the oven and it defiles it. But if not, it is a pure, for the All-Merciful wrote "תוכו" (Leviticus 11:33 – “And if any of those fall into/תוכו an earthen vessel, everything inside it shall be unclean and – the vessel – itself you shall break), and this is not “inside it”/תוכו. As for example, that they were absorbed there in the floor prior to attaching the oven there, for if they brought them in through the mouth of the oven, when they entered into its airspace, the oven was defiled.
+בבצק הבינוני – not that its mixture is soft, that it descended below to the cracks. But not that its mixture was hard, that it does not affixed/attached.
+בטפילת התנור (in the plaster of the oven) – it is the plaster of clay/mud that they place around the oven to thicken it so that it can hold/contain its heat.
+מוקף צמיד פתיל – and it is placed in the tent of the corpse.
+בטמא – if the oven is unclean/impure.
+טמאים – the needle and the ring that are found in the plaster of the oven.
+ובטהור טהורים – for since the oven is surrounded by an airtight lid and is saved/protected, these also are protected with it, for in regard to the plaster, they are neutralized.
+נמצאו במגופת החבית (if they are found in the bung/stopper of the jar) – in the plaster that they regularly make for it as a cover over the mouth of the jar.
+מצדיה – of the jar.
+טמאים – for the sides of the jar do not need the plaster.
+מכנגד פיה – if the needle and the ring are drawn opposite its mouth.
+טהורין – provided/as long as that they will be within the plaster of the bung/stopper and not be brought into the airspace of the jar. But even though they appear from its inside, since they don’t enter into its airspace, they are clean/pure.
+שוקעים בתוכה ותחתיהן כקליפת השום (if they sink into it and under them is [plaster] about as much as a garlic peel) – if there was between the needle and/or the ring and between the airspace of the jar a thin divider like the garlic peel, that it is found that they protrude into the bung/stopper, but it does not enter into the airspace of the jar at all, the are pure, for they are nullified concerning the bung/stopper. But if they enter within the jar, they are impure/unclean, for the airtight lid does not save/protect in the tent of a corpse other than in an earthenware vessel for food and liquids, things that have no purification in a Mikveh/ritual bath. But on metal vessels, such as a needle and/or a ring, they have purification in a Mikveh, the airtight lid does not protect them, therefore if they enter into the airspace of the jar, the are not nullified regarding the bung/stopper and are not protected/saved by the airtight lid. Such appears in my eyes the explanation of this Mishnah. But my Teachers/Rabbis did not explain it thusly. But their explanation I did not know how to justify/maintain it and therefore I did not write it.
+
+Mishnah 2
+
+ומניקת בתוכה (and a syphon/tube is in it) – like a kind of hollow reed made from metal, that they place one head in the perforation of the jar and he sucks/drains with his mouth from the other head, and all of the liquids that are in the jar go out through this syphon/tube.
+החבית והמשקין טהורים והמניקת טמאה – the earthenware jar, but the syphon/tube that is within it is of metal. Therefore, the jar and the liquids that have no purification if the Mikveh, but if it purifies them and they belong to a commoner/uneducated person [who is not careful in the observance of laws of ritual purity], a Haver/member of a group dedicated to the punctilious observance of the commandments should not come to use them, for they are separated from their contact and if it is not, it would be so that all of its food is impure, the Rabbis did not make a decree concerning this, and they are protected/saved by an airtight lid, but a metal syphon/tube that has purification in a Mikveh/ritual bath, if one would purify it, a Haver/member of a group dedicated to the punctilious observance of the commandments would come to use it and he would borrow it from a common/uneducated person [who is not careful in the observance of the laws of ritual purity and immerse it [in a Mikveh] and when its sun had set (i.e., a sunset had passed for this object), he would use it, thinking that there is nothing in it other than because of contact with something impure, but he did not know that it had been in the tent of a corpse and it requires sprinkling [of a mixture of the ashes of the red heifer with waters of purification on the third and seventh days to purify it from the impurity imparted by a corpse, but even though it was in an earthenware vessel that is covered with an airtight lid, the airtight lid of vessels of a commoner/uneducated person [who is not careful in the observance of the laws of ritual purity] save/protect it from the defilement with a Haver, for all of the vessels of a commoner/uneducated person are under the presumption of defilement concerning a Haver, and an impure vessel does not protect/save with an airtight lid, for an airtight lid only protects/saves for a pure earthenware vessel alone. But whereas the Sages came to make a decree that the no earthenware vessel belonging to a common/uneducated person [who is not careful in the observance of the laws of ritual purity] does not protect [even] with an airtight lid, the people of the lands would not accept it from them. Because they would hold that they are expert and preserve their vessels/utensils in purity. Therefore regarding earthenware vessels and food and liquids which do not attain purity in a ritual bath/Mikveh, when they were within an airtight lid of a utensil belonging to a common/uneducated person, they say to them that they are pure and they would use them for they hold their vessels/utensils to be under the presumption of ritual purity, they should not be concerned lest the Haver should borrow from them, for they are, concerning him, in the presumption of being ritually impure and they don’t have purity ever, but a vessel that requires only rinsing in order to be restored to Levitical cleanness where there is a concern that perhaps the Haver will borrow it from them and he will immerse them [in a ritual bath] and use them without sprinkling [of a mixture of the ashes of the red heifer with waters of purification] on the third and seventh days [to purify it from the impurity imparted by a corpse], they made the law equivalent for all and stated that a vessel requiring only rinsing in order to be restored to Levitical cleanness is protected/saved by an airtight lid.
+ובית הלל אומרים אף מניקת טהורה – prior to their having heard the reasoning of the School of Shammai they did not know for what reason foods and liquids that are within an airtight lid are pure and metal vessels are impure, but after they heard their reasoning as we have explained, they (i.e., the School of Hillel) retracted to teach according to the words of the School of Shammai.
+
+Mishnah 3
+
+למטה מנחושתו של תנור – the block pavement that they place the oven on, for the oven is made like a kind of large pot that lacks rims, and they prepare for it a block pavement on the ground and place it there, and that block pavement is the ground of the oven.
+חי נפל – [it fell while alive] but the oven was not defiled, for if it had fallen when dead, the oven would have been defiled in its airspace when it fell through the mouth of the oven. For this we don’t leave in doubt lest it was there prior that they placed the oven there, because sometimes, the unclean reptile is found moist and it is recognized that it just died and the oven has many days that they placed it there, but now it is impossible to say that the unclean reptile preceded the oven there, for if so, from the heat of the fire, it (i.e., the unclean reptile) would have been burned up and would have come ashes, but we leave in doubt that perhaps it fell while living, for it is the manner of unclean reptiles to make pits in the ground to be hidden/preserved there therefore it is found below the copper bottom or rim of the stove.
+שם היו עד שלא בא התנור – prior to their placing it (i.e., the oven) there and it did not see the airspace of the oven.
+באפר מקלה (calcined ashes/wood ashes) – in the ashes that are made on account of the burning of the fire. But this is above in the cavity of the oven. For because we find dust that we call ashes, and here it is the ashes of burning that is referred to, because of this, it (i.e., the Mishnah) teaches the wood ashes/calcined ashes which is the language of קלוי באש/roasted in fire (see Leviticus 2:14: “[If you bring a grain offering of first fruits to the LORD, you shall bring new ears] parched with fire, [grits of the fresh grain, as your grain offering of first fruits].”
+
+Mishnah 4
+
+ונפל לאויר התנור טמא – for impure liquids defile a vessel. But even though the liquids are absorbed within the sponge, they are like they are discharged/escaped, because the sponge is made to bring in and to release/expunge [the water] through it.
+וכן חתיכה של לפת ושל גמי – they are like a sponge. Because through the reed grass we examine through it the wine and it too is made to bring in and to release/expunge like a sponge. But the Halakha is not according to Rabbi Shimon [who permits the turnip and the reed grass].
+
+Mishnah 5
+
+חרסים שנשתמש בהן משקין טמאים (potsherds that had been used with unclean liquids) – as for example, a large vessel for the collection of urine (for manufacturing purposes) of a man who has gonorrhea or a woman with a flux that was broken and its potsherds absorbed their urine. But we are speaking about, for example that they rinsed them in water three times in order that there should not remain in them unclean liquid. For if he did not rinse them, the oven is defiled on account of the liquids that are attached to their walls as if they are visible to the eye.
+שסוף משקה לצאת – that is to say, it is the manner of liquid to exit through heating of the potsherds, and since that these potsherds were in the oven at the time of heating, the liquids left them and defiled the oven from its airspace.
+גפת – the refuse of olives (i.e., peat) after they removed their oils.
+חדשה – within twelve months.
+ישנה – after twelve months, that all of the liquid that was in them left on their own.
+
+Mishnah 6
+
+והלכו עליהם טמאים – ritually impure people [walked on them].
+טהורים – they were not defiled through their treading/walking [on them], since they were not ever called/referred to as defiled.
+כוש (reed used as a spindle) – a spindle that a woman spins on it and there is a curved/winding iron tool at its head and its name is צנורא /hook and sometimes the iron tool is sunk within the wood and all it is covered by the wood.
+מלמד (ox-goad/handle – in which the iron point was driven in so that nothing could be seen of it) – a long staff and at its head is something similar to a thin nail/pin, and they direct with it the cow to its furrow/ridge, therefore, it is called מלמד בקר/it trains the cattle. But the nail/pin that is at its head is called a goad/the iron point on the staff, like (Ecclesiastes 12:11): “The sayings of the wise are like goads.”
+ולבנה שבלעה את הטבעת (the clay brick which swallowed up the ring) – that the ring was kneaded in the plaster of the brick and smelted with it in the furnace/kiln.
+נכנסו לאוהל המת – when they are absorbed and hidden within the reed or within the ox-goad or within the brick.
+נטמאו – for the tent of a corpse does not protect/save them and similarly from the hand of an earthenware vessel but rather a vessel that has an inside. But this is not similar other than a bone like the size of a barley corn that is wrapped in fibrous substance (i.e., bast of a palm tree).
+הסיטן הזב (if the man with gonorrhea shook/shifted – to move it from its place) – even though he did not come in contact with them but that he overbalanced/outweighed them.
+נטמאו – for the person with gonorrhea defiles through shaking an object so as to move it from place to place. Even that which is surrounded by an airtight lid defiles through shaking, all the more so this.
+נגע בהן ככר של תרומה – when they are absorbed.
+טהור – the loaf [is pure]. But even though it is of heave-offering and something of second-degree [of ritual uncleanness] defiles it, and even the iron that is absorbed/swallowed which is the primary source of ritual impurity we don’t say that we make the wood that covers it first [degree of ritual uncleanness] or second [degree of ritual uncleanness] and the loaf will be third [degree of ritual uncleanness] and be defiled, but it defiles the oven, and even though they are absorbed/swallowed, because the oven is defiled through its airspace and even if the defiling object did not come in contact with it, and the defilement that is absorbed from its defilement is as we explained in our chapter above (see Tractate Kelim, Chapter 8, Mishnah 5).
+
+Mishnah 7
+
+סרידה (stuffed matting/ slightly hollow perforated tile used for stoppers of stoves, bags/colander) – like a kind of small kneading trough that the baker uses, and it is stretched and is not susceptible to receive defilement.
+שהיא נתונה על פי התנור – and it is crushed in plaster in order to surround it with an airtight lid and the oven will not become defiled in the tent of a corpse.
+נסדק מן תנור לסרידה (was cracked from the oven to the colander) – that is, the shaping was cracked.
+מלוא פי מרדע שלא נכנס (its measure is the tip of an ox-goad that cannot enter) – the ox-goad is that trains the cattle, and there is in its circumference a handbreadth, and its thickness is three handbreadths, for all that is of one-handbreadth in its thickness, there is in its circumference three handbreadths, and the measure of the crack when the smearing is cracked, according to the Rabbis, its measure is the tip of an ox-goad is equivalent, and even though the incision is not large when the tip of an ox enters, for since the crack is equivalent to the tip of an ox-goad, there isn’t here an airtight lid, but according to Rabbi Yehuda, there always is an airtight lid until the crack will be large enough that the tip of an ox-goad can enter.
+נסדקה סרידה עצמה – according to the Rabbis, an enclosure/compartment once the pile of plaster is cracked , but according to Rabbi Yehuda, an enclosure/compartment that when the pile of plaster is cracked, from when the small kneading trough is itself cracked. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+שנקב מעינו – the eye of the oven, this is the perforation/incision that one makes in it in order that the smoke can go out, and they seal the eye with plaster and close it up and make a perforation afterwards in the place of the plastering.
+נכנס ויוצא דולק – that the perforation is wide and the spindle staff enters and goes out in a wide space.
+ניקב מצדו – of the wood.
+וכן היה אומר במגופת החבית – and so would Rabbi Shimon say with all of these, that their law is that from the middle one enters, but from the side one does not enter. But the Halakha is not according to Rabbi Shimon.
+מלא מיצה שניה של שיפון (is the thickness of the second joint of a stem of oats) – this thickness of the second knot of the reed of oats, that the second is thinner than the first but more thick than the third, that the reed is thick from the bottom and becomes thinner as one ascends. שיפון is VIINEH in the foreign tongue.
+לשאר משקין – as for example, oil, honey and milk.
+אפילו כל שהן טמאים – even the slightest perforation does not protect with an airtight lid and they are defiled.
+שלא נעשו בידי אדם – that they were not perforated with intention, but that it happened on its own.
+ניקבו העשוי לאוכלים שיעורו בזיתים – now we are speaking of when the utensil itself was hollowed out/broken through and perforated. And all of these measurements that are above is when the closure/cover was hollowed out in its opening.
+שיעורן בזיתים – if it was hollowed out when they remove the olive, it requires plastering/leveling, but less than this, it does not require plastering. And in the Gemara in Tractate Shabbat [96a] it proves that when a large vessel that was perforated when they remove the pomegranate and a small vessel that was hallowed out in its majority, the plastering and closing it up have no effect, and furthermore, it does not protect with an airtight lid since it it no longer has the status of a vessel. But if they plastered it, it becomes like foodstuffs that were kneaded with plaster that the plaster does not protect/save them.
+שיעורן במשקין – when one brings in liquids.
+העשוי לכך ולכך – for liquids and for foods.
+מטילין אותו לחומרו – but if he perforated at the place where the liquids enter, he does not save/protect it with an airtight lid until it is plastered over.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+אלו כלים. כלי גללים – of the dung of cattle.
+כלי אבנים וכלי אדמה – for all of these they lack defilement whether from the words of the Torah or from the words of the Scribes/סופרים, and therefore they protect/save [from defilement in the airspace of a tent with a corpse] with an airtight lid. But even though that every open vessel (see Numbers 19:15), Scripture is speaking of an earthenware vessel, in a vessel that the defilement precedes its opening that is an earthenware vessel that becomes defiled from its airspace, nevertheless, we include the rest of the utensils that protect/save, as it is written (Numbers 19:15): "וכל כלי פתוח"/”And every open vessel, [with no lid fastened down, shall be impure].”
+ועצמות הדג – if he made a vessel/utensil from the bones of creatures that are in the sea, they save/protect. Since they are not susceptible to receive defilement, as it is taught in the Mishnah of [Tractate Kelim] Chapter 17 [Mishnah 13]: “Everything that is in the sea is pure”/כל שבים טהור. And vessels [made] from the bones of fowl are pure, as it is written (Numbers 31:20): “[You shall also purify every cloth, every article of skin,] everything made of goats’ hair/וכל מעשה עזים, [and every object of wood],” excluding fowl.
+כלי עץ הטהורים – as for example large vessels that come in a measure that contains forty Seah in liquid measure which is equal to two KOR in dry measure (see Tractate Kelim, Chapter 15, Mishnah 1), that are not susceptible to receive defilement, for we require something similar to a sackcloth that can be carried full and/or empty, and since they are so large, they are not carried full, and they protect/save with an airtight lid.
+מפיהן – that the airtight lid is in their mouth/at their opening.
+מצדיהן – if they were perforated at their sides and were surrounded with an airtight lid.
+ר' אליעזר מטמא – for he holds that something that is turned upside down does not save/protect, and even it was smoothed into an even pile below the ground, as it states (Numbers 19:15): “[with no] lid fastened down,” and with no airtight lid on top of it. But the Halakha is not according to Rabbi Yossi.
+על הכל מצילין – all of these utensils that are taught in our Mishnah, they save/protect on everything that is within them, whether there were in them vessels only requiring rinsing in order to be restored to Levitical cleanness or whether earthenware vessels or whether clothes or whether foods or liquids.
+חוץ מכלי חרס – that they don’t protect/save other than on foods and liquids and earthenware vessels that are within them, things that have no purification in a Mikveh/ritual bath, and not on metal utensils and clothing, which have purification in a Mikveh. And the reason I explained in the chapter above (see Tractate Kelim, Chapter 9, Mishnah 2). But this Mishnah is after the School of Hillel retracted to teach according to the words of the School of Shammai.
+
+Mishnah 2
+
+במה מקיפים – with what do they stop up the mouth of a vessel or seal up the covering upon the mouth of the vessel that it be considered an airtight lid?
+גפסים (gypsum) – is a kind of plaster/lime, but it is more white than plaster and is burned in an oven like the plaster.
+חרסית (potter’s clay/clay-ground) – the crushing/pounding of potter’s clay and they knead it in water.
+בעץ (tin) – it is making a separation/partition, that which separates. We translate it in Aramaic as that which is tin. And the Aramaic translation in the Jerusalem Talmud is בעצא – tin.
+שהוא פתיל ואינו צמיד (because it is a covering [i.e., the neck of the vessel] but it is not airtight [i.e., the lid]) – meaning to say that it is a covering, but it is not attached and glued well to the mouth of the vessel.
+לא בדבילה שמינה ולא בבצק שנלוש במי פירות – even though they protect/save for they were not susceptible to receive defilement, nevertheless they don’t stop them up with them, as a decree lest they become susceptible that liquids fall upon them that make them susceptible , for nothing that is impure can protect/save.
+ואם הקיף – and water does not come upon them or one of the liquids that make them susceptible [for Levitical uncleanness], they save/protect.
+
+Mishnah 3
+
+המחלחלת (the stopper of a jar/keg which can be moved round, without, however, falling out of itself) – that moves about in different directions and shakes, the language of (Esther 4:4): “the queen was greatly agitated.”
+רבי יהודה אומר מצלת – that he considers it an airtight lid, since it does not go out.
+וחכמים אומרים אינה מצלת – for since it moves in different directions/shakes , it is not an airtight lid. And the Halakha is according to the Sages.
+היה בית אצבע (if its finger hold/stall) – of the stopper was sunk and entered into the jug, it is considered that the unclean insect that is within it is as if it is within the jug. And the finger-hold is the place from the stopper that a person places his finger into it.
+אוכלים שבתוכה – that are within the finger-hold/stall that sunk and entered into the jar.
+טמאים – for the stopper of the jar is like the jar itself.
+
+Mishnah 4
+
+הכדור – in the foreign tongue PALUTA.
+הפקעת של גמי (coil of rope made of reed grass) – moist [and] long that they wrap it one with the other and make it round like coils of weaving (in the longitudinal direction/warp). GLUMURSH in the foreign language.
+עד שימרח (until he plasters) – from below the ball or of the coil and above, in order that it would cover anything, because it is hollow.
+וכן מטלית של בגד (and similarly a patch of cloth/woven stuff) – for all of these are hollow, and all of them do not protect other than when they don’t have the measure to receive defilement.
+וקשרה במשיחה (and tied it with a cord) – with a thin thread like they do when they cover the mouth of the skin/leather bottle in a cloth or in a piece of paper when they tie it, and added on to the tie requires also plastering from the sides.
+
+Mishnah 5
+
+חבית שנתקלפה (an earthen jug which is peeled off – crumbled away – the pitch lining standing by itself) – a jug that is lined with pitch from the inside and the earthenware was taken from it from the outside and the pitch stands opposite it from the inside.
+קבותים (pots of pickle which are lined with pitch up to the rim – so that the lid does not touch the body of the vessel itself) – cans of earthenware in which they place in them brine/pickle [containing fish-hash] are called קבותים/pots of pickle [lined with pitch up to the rim].
+שגפסן (that they paste them [with gypsum to make them airtight]) – that he covers them with a a kind of plaster that they call plaster that they call גפסים/gypsum as is taught in the Mishnah above that they the surround it.
+עם השפה – below from the lip of the vessel, that is found that airtight lid from the inside and the lip is revealed from the outside.
+ר' יהודה אומר אין מצילין – for he holds that that it is written (Numbers 19:15): “a lid fastened down”/"צמיד פתיל עליו", but not a lid fastened from within. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+וסתמוה שמרים הצילוה (and the wine-lees have stopped up) – the anonymous teaching is like the [teaching of] the Sages that there is an airtight lid from the inside.
+עד שימרח – around the vine-shoot from the sides. But on the vine-shoot itself, it doesn’t require plastering.
+נסר (boards) – it is plain, flat pieces of wood.
+סינים – that he placed between each board thin husks of clay.
+או בשגמין (or with hinges/joints) – thin husks of joints/hinges (Maimonides says with bamboo). But those shells/peelings he placed between each board in order to attach them.
+
+Mishnah 7
+
+תנור ישן – that was heated in order to bake in it cakes made of spongy dough (i.e., a sort of crackers) that this is its completion of work to be considered a vessel susceptible to receive ritual impurity.
+חדש – that was not heated and is not susceptible to receive ritual impurity.
+וסרידא על פי הישן (and a colander is over the mouth of the old) – but it is not spread with plaster, and there is no airtight lid here.
+ניטל הישן וסרידא נופלת – that it is not adjoined on the mouth of the new oven.
+הכל טמא – for the old (i.e., oven) one that the colander is upon is considered a vessel and it does not protect other than with an airtight lid, and behold, there isn’t an airtight lid here. But the new (i.e., oven) one that is not a vessel would interpose in the face of the defilement because of the tent if the colander was adjoined upon it, for all that protects/saves because of a tent formed does not require an airtight lid. But at the time when the colander is not adjoined upon it, there isn’t a tent here, therefore everything is impure.
+אם אין בין חדש לסדירא פותח טפח – if it is not one handbreadth high between the covering that is on the old (i.e., oven) one to the mouth of the new oven, the covering that is upon the old one is considered as if it is in the mouth of he news, and the new becomes a tent which protrudes before the defilement and all that is within it is ritually pure (see also Tractate Ohalot, Chapter 3, Mishnah 7 and Chapter 12, Mishnah1).
+
+Mishnah 8
+
+לפסין (tightly covered pot/stew-pot) – like אלפסין/tightly covered pots. Large iron pans – that they cook in them.
+ושפתותיהן שוות – that one rim from them is no higher than its neighbor.
+בעליונה – this is the inner one for the outer one is underneath it.
+היא טמאה – if the unclean reptile/insect is in the upper [saucepan], foods that are in the lower one are clean/pure, for the All-Merciful stated (Leviticus 11:33): “And if any of those falls into an earthen vessel/כל אשר יפול אל תוכו” and not "אל תוך תוכו"/within that which it is into, but the unclean insect/reptile that is in the upper [saucepan] is within that which it is into – of the lower [saucepan]. But if the unclean insect in the lower [saucepan], the foods that are in the upper [saucepan] are not are not made impure, for the All-Merciful stated (Leviticus 11:33): "כל אשר בתוכו/everything inside it [shall be impure and -the vessel -itself you shall break],” but not that which is within it.
+היו בכונס משקה ([if] they were [so damaged] that liquids could penetrate) – meaning to say, perforated so that liquids could penetrate that is, in order [to preserve] their ritual purity, for tightly covered pots are made for liquids and food-stuff, and we place upon them for stringency when liquids penetrate.
+השרץ בעליונה – that is, the inner [saucepan].
+כולן טמאות – for we see the unclean insect as if it is each one [of the pans], since they are perforated where the liquids penetrate.
+בתחתונה – which is the outer [saucepan].
+היא טמאה וכולן טהורות – for the defilement does not enter through its rims. But however, if there were food and liquids in the inner [saucepan], they were defiled, since the incision was not plastered over as is it is proven above in Chapter 8 [Mishnah 2]. And this is the reason, because he made a perforation in order [to preserve] its ritual purity, it is considered like the airspace of the outer vessel, and food-stuffs and liquids are made ritually impure from the airspace of an earthenware vessel, and neither people nor vessels are defiled from the airspace of earthenware vessels.
+השרץ בעליונה – now we are speaking about complete stew-pots.
+היא והתחתנה טמאה – since it is like as if it is placed within it since it (i.e., the bottom saucepan) exceeds [the others in height], but the middle one is ritually pure, for a utensil does not become defiled through the airspace of an earthenware vessel.
+כל שיש בו משקה טופח טמא (each one in which here is moist liquid is unclean) – the moist liquid that is within the middle vessel is defiled from the airspace of the earthenware vessel, and the liquid returned and defiled the utensils. For the Rabbis decreed on liquids that it would defile a utensil, as a decree because of the liquid of a man with gonorrhea and a woman with a flux . And the same law applies where one is able to inform us of this novel [concept] of moist liquid in the first clause [of the Mishnah] that the unclean insect in the upper and lower [saucepans] exceeds [the others] and there is moist liquid in the middle [pan].
+
+Chapter 11
+
+
+
+Mishnah 1
+
+כלי מתכות פשוטיהן טמאים (metal vessels: their flat parts are impure) – for there is no analogy to a sack (see Leviticus 11:32; “And anything on which one of them falls when dead shall be impure: be it any article of wood, or a cloth, or a skin or a sack – any such article that can be put to use shall be dipped in water and it shall remain impure until evening; then it shall be pure; also see Tractate Kelim, Chapter 2, Mishnah 1: “Vessels of wood, and vessels of leather, and vessels of bone and vessels of glass: when they are flat, they are clean, and when they form receptacles, they are [susceptible of becoming] unclean.”).
+חזרו לטומאתן הישנה – The Sages made a decree regarding metal vessels that he melted them and made from them new vessels, that they return to their former defilement/uncleanness. This is a decree lest they say that the breaking of these utensils purifies them and their immersion [in a Mikveh] purifies them. Just as their breakage does not require the coming of sunset, for behold, we use them the entire day that they were defiled and he broke them and he returned and made of hem new [vessels], so [also] their being immersed does not require the coming of sunset, and it comes to make the heave offering and Holy Things in vessels that their sunset had not as yet arrived (see Talmud Shabbat 16b – this is the ordinance of Shimon ben Shetach).
+לא לכל טומאה אלא לטומאת נפש – Rabban Shimon ben Gamaliel holds that the reason that they (i.e., the Rabbis) decreed regarding metal vessels that they return to the former uncleanness is not other than a decree lest the law of the waters of purification be forgotten from the vessels, for there isn’t a person that waits seven days but rather he breaks them immediately and makes from them (i.e., the vessels) anew, therefore, they didn’t decree other than regarding defilement from a corpse alone that requires sprinkling [of a mixture of ashes of the red heifer with special water] on the third and seventh days (see Numbers 19:12: “He shall purify himself with it on the third day and on the seventh day, and then be pure.”). But the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 2
+
+שיש לו שם בפני עצמו – that is known and recognized and unique with its name.
+טמא – whether it has a receptacle or it doesn’t have a receptacle [it is impure].
+הנגר (door-bolt, pin fitting into sockets top and bottom) – an iron peg whose one head one wedges into the ground and the other head in back of the door. Alternatively, it is similar to a pillar that closes and bolts the door from one end to the other.
+מנעול – anything that locks and closes the door is called מנעול /a lock. And its example in Scripture is in the Song of Songs (5:5): “על כפות המנעול”/”Upon the handles of the bolt.”
+פותה (socket of the door-pin/the hole under the hinge) – it is similar to small cup of iron that they affix in the ground and the hinge of the door surrounds it in order that it is easy to open and to close. And an example of this in Scripture (I Kings 7:50): “and the hinge sockets for the doors on the innermost part of the House”/".והפותות לדלתות הבית הפנימית"
+והצינור (door-socket/pivot) – KANALI in the foreign tongue.
+שנעשו לקרקע – to use the ground. For everything that is attached to the ground is like the ground and is not susceptible to receive ritual impurity.
+
+Mishnah 3
+
+העשת (wrought metal) –a piece of iron when they remove it from the quarry/mine.
+חררה (a ball of iron ore before it is smelted) – after they smelt the iron they make of it a round mold/loaf like a cake.
+סובב על גלגל (the iron hoop of a wheel) – the wheel of a wagon of wood, they make around it a foil or other plating material of iron that won’t break on the stony/rugged ground or rocks.
+טסין (foil, plate) –(Exodus 39:3): “They hammered out sheets of gold,” which we translate into Aramaic: “And they beat out/hammer foils of gold.”
+כני כלים – the bases of utensils. The language of "את כנו" /”and its stand” (Exodus 30:28), which we translate into Aramaic, “and its stand.”
+הוגני כלים (basin/אוגני of vessels) – like a necklace/chain that surrounds the rim of the vessels.
+אזני כלים – handle that they grab hold of the vessel.
+השחלת (metal filings/shavings) – what remains from the vessel after it is made. The language of כמשחל בניתא מחלבא/(One’s death is like) drawing out hair from milk – /in Berakhot 8a and we translate [into Aramaic the passage](Exodus 2:10): “I drew him (Moses) out of the water,” I drew out the lion from the water.
+גרודות – that is scraped from the utensil at the time that it is made. The language is stated from Job 2:8): "[ויקח-לו חרש] להתגרר בו [ישב התוך-האפר]."/”[He took a potsherd] to scratch himself [as he sat in ashes].”
+טהורים – for we are not concerned in all of these that perhaps they came from an impure vessel and he returned and made from them [another] vessel, they returned to their earlier defilement, for all of these did not appear to be able to receive defilement ever, because they are unfinished vessels [lacking a receptacle], and unfinished metal vessels are not susceptible to receive defilement. And this is taught in the Tosefta (see Tosafot Yom Tov on this entry which referred me to Kelim Bava Metzia 2:17: “And what are the unfinished wooden objects which are unclean? Whatever one is destined to smooth, to scrape, to hollow out or to plane. [If] they lacked a cup, a border, an ear, or a hand, they are unclean. [If] they lacked hollowing, they are clean” (see also Tractate Kelim, Chapter 12, Mishnah 8). And which are those unfinished metal vessels? That which are destined to smooth, to adorn with designs, to scrape/plane, to make a rim by hollowing out the center/rounding off, and to beat with a mallet, that which is missing a chain surrounding the rim of the vessel or a handle is pure.
+אף מן הקצוצות (even from the cut metal, strip, wire) – if he cut the vessels in pieces, the vessels that are made from those pieces did not return to their earlier defilement. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+גרוטאות – vessels that were broken because of their usage and were made into small pieces after their aging are called גרוטות /fragments of vessels. But they are smaller than shards of vessels/shattered iron.
+ומן המסמרות שידוע שנעשו מכלים (and from nails known to have been made from other vessels) – even though we don’t know if they came from pure vessels or from the impure ones.
+טמאין – the vessels made from them are impure, for we are concerned that perhaps they came from impure vessels and returned to their former state of impurity.
+מן המסמרות – undefined. That we don’t know if they were made from utensils or from the wrought iron.
+בית שמאי מטמאין – that they decreed that these are on account of those.
+ובית הלל מטהרין – that they didn’t decree.
+
+Mishnah 4
+
+ברזל טמא – that came from shards of vessels.
+שבללו – that he mixed/scraped with each other and smelt them and made from both of them a vessel.
+ברזל טהור – that came from the wrought iron or from the ball of iron ore, etc.
+אם רוב מן הטמא טמא – that it returns to its original impurity.
+חלמא (a sort of cement used for making vessels) – plaster that cleaves like the white of an egg.
+ומן הגללים – that he combined the plaster with the excrement of cattle and made from them vessels and smelt them in a furnace/kiln. If a majority are from a sort of cement used for making vessels. For utensils of excrement are not susceptible to receive defilement.
+קלוסטרא (fastening, lock/bar) – the door-bolt/pin of the door. And it is a peg that they lock the door with as was explained above, it is customary to make at its head like a kind of apple/door-bolt and it is called a גלוסטרא. But if it was made from iron, it is impure, as it returns to its original state of impurity, because it is appropriate to crush the garlic in the mortar.
+מצפה טהורה (plated wood with metal) – if it was from pure iron and covered with impure metal, it is pure, for we follow after that which is essential but not after the covering that is of impure metal.
+הפין והפורנא (pivots and the skeleton-key /clutch and cross-piece) – the fixed teeth in the lock (i.e., socket and pivot) and the pivot goes into the lock.
+שומטה מפתח זה ותולה בחבירו – through dragging alone, for it is carrying from the side. But complete carrying is not [permitted]. But Rabbi Tarfon permits even complete carrying like his guest, but perhaps the Tanna comes to teach us that here, with the impure lock that is taught in the first clause of the Mishnah, is not the opinion of all but rather the dispute between Rabbi Yehoshua and Rabbi Tarfon, for according to Rabbi Yehoshua it is pure, for in order that he does not compare it [to a vessel] with regard to the Sabbath, so here too, he does not compare it [to a vessel] with regard to defilement.
+
+Mishnah 5
+
+עקרב של פרומביא (bit of the halter/bridle) – reins and the bridle and the halter are one thing. And the iron that enters in the mouth of the animal is called the עקרב/bit.
+ולחיים (the cheeks) – that are attached to the bit like two embroidered foils, one from here and one from there on the cheeks of the animal that are made for beauty. And they are pure when they are on their own, for they are the decorations of the animal, and the decorations of the animal are not susceptible to receive defilement.
+
+Mishnah 6
+
+פיקה (whorl/spindle knob) – like a small ball that is perforated in the middle that women place at the top of the spindle when they spin with it in order that it becomes heavy.
+רבי עקיבא מטמא – for it is a metal vessel that has a designation/name of its own, and it is ritually impure, as it is taught in the Mishnah at the beginning of the chapter (Tractate Kelim, Chapter 11, Mishnah 2).
+וחכמים מטהרין – that it doesn’t have a designation/name of its own but rather an epithet, a spindle knob of reed used as a spindle, or a spindle knob of a that same thing that it uses. And the Halakha is according to the Sages.
+ומצפה (and if it is overlaid) – if it was of wood and it is overlaid with metal, it is ritually impure.
+טהורה – that after the essence we follow, but not after the covering/overlaying which is of metal which is ritually impure.
+כוש – a spindle that the women spin on.
+והמקל (and the staff) – of metal which is rituall impure, for since a person chastises the animal with it, it is considered like a vessel that is made for the use by a person.
+סמפוניא (a wind instrument) – a kind of musical instrument, as it is written in Daniel (3:5): "פסנתרין סומפניה [וכל הני זמרא]"/”psaltery, bagpipe, [and all other types of instruments].”
+וחליל – even it is a kind of musical instrument, and it is hollowed out and its sound is heard from a [great] distance.
+ומצופין אהורים – if it is of wood and is overlaid with ritually impure copper, it is [considered] ritually pure. For we follow after the essence of the vessel which is of wood. And if it has a receptacle, it is not considered, even though it is hollow, since it is not made for the receptacle. ‘
+אם יש לה בית קיבול כפנים (if it has a receptacle for the wings [= bags of the bagpipe]) – small thin vessels in the image of wings, which we put into the wind instrument (i.e., bagpipe), that assist in projecting the sound of the music, if they made it within the place of the receptacle of these wings (i.e., the bags of the bagpipe), it is considered a receptacle.
+ובין כך ובין כך – whether it is overlaid or whether it is not overlaid, it is ritually impure.
+
+Mishnah 7
+
+קרן עגולה וקרן פשוטה (a round metal horn and a plain, straight horn) – a trumpet from the horns of cattle that are made attached section by section, but rather that one of them is made round and the other is [made] straight. But the connection of the sections of the round metal horns is hard and requires an artisan more than the connection of the sections of the plain, straight horn, and because of this, they (i.e., the Sages) said that a person who returns a round metal horn on the Sabbath is liable for sin-offering, which is not the case with a plain, straight horn.
+קרן עגולה טמאה – that it has a receptacle. But the plain, straight horn is ritually pure, for it lacks a receptacle. And the horns have the law of the boney utensils, for their flat, level surfaces are ritually pure like flat wooden implements.
+מצופות (overlaid mouthpiece of a musical instrument) – the place where the mouth is placed, and it is the narrow part of it. It is from the language of "עומדים צפופים" /standing crowded together (see Tractate Avot, Chapter 5, Mishnah 5).
+טמאה – for we consider it as a metal vessel, and even though it is plain/straight, it is susceptible to receiving ritual impurity.
+הקב שלה (the cavity, the lower part of the trumpet/horn) – the wide side that is on it, if it is made of metal.
+ר' טרפון מטמא וחכים מטהרים – But the Halakha is according to the Sages.
+קני מנורה טהורים – that they lack a name a name of their own, and it is taught in the Mishnah at the beginning of this chapter (see Tractate Kelim, Chapter 11, Mishnah 2), that metal vessels that have a name of its own is ritually impure.
+הפרח – the place where the candle sits that is at the top of the candelabrum, is called by the name of פרח/calyx (an ornament in the shape of a flower).
+בסיס – the feet of the candelabrum/Menorah that it sits on them (i.e., the base).
+
+Mishnah 8
+
+קסדא – the bronze hat that the men of war place on their heads.
+ולחיים – tin foil or other plating material of bronze that they place on their cheeks.
+ואם יש בהן בית קיבול מים – that they drink water in them during war.
+כידון (light spear/javelin) – a small spear that is in the hands of the officers and the kings.
+ניקון (iron point of a javelin) – like a canon. It is the language of (II Samuel 21:16): “[And Ishbi-benob tried to kill David – He was a descendant of the Rapha (a race of ghosts)]; his bronze spear [weighed three hundred shekels and he wore new armor].” And it is the bronze that is within the spear.
+מגפיים (metal leggings, greaves) – bronze upper part of the leg that men of war carry [into battle].
+תכשיטי נשים – even though they are not made for work but rather for beauty/ornamentation, we derive from Scripture as it is written (Numbers 31:23): “and anything that cannot withstand fire you must pass through water.”
+עיר של זהב – like a diadem/tiara that women place on their heads in the shape of Jerusalem.
+קטליות (necklace – a chain the links of which are of metal and strung on a linen or woolen thread) – golden threads that they (i.e., the women) place around the neck. But because the woman chokes herself with them in order that she should appear with much flesh, therefore, we call them קטליות (that act as something that kills).
+ונזמים – there are those of them that are nose rings and there are those of them that are earrings.
+בחוט של פשתן – that the links of which are perforated and they filled from them the thread.
+החוליות טמאות – each one of them is considered on its own as a working vessel.
+של אבנים – that there were jewels/pearls and stones perforated and they filed from them the thread.
+טמא – the thread, since it is of metal.
+כמלוא צואר קטנה – encompass the neck of a small girl.
+
+Mishnah 9
+
+כקדרה מלמטה (like a pot-shape from the bottom) – wide from below and it has a receptacle.
+וכעדשה מלמעלה – on the top of the earring from the above, it has a globule/kernel of gold or of silver made like a lentil.
+ונפרק (dislocated) – the lentil from the pot.
+הקדירה טמאה – for it has a receptacle. But not because it is women’s ornaments, for it is not worthy of being an ornament as it is.
+
+צינורא (hook of a detached earring) – the top of the earring that enters into the incision in the ear or the incision of the nose. And because it is made like a fork, it is called a צנורא. The Aramaic translation of מזלגותיו (see Exodus 27:3)/flesh hooks is צנורייתיה/its hooks.
+טהורה – because it does not have a name of its own.
+העשוי כמין אשכול – an earring made like four or five globules/kernels one on top of another like a kind of cluster.
+ונפרק טהור – because each globule/kernel does not have a name of its own and it is not worthy of use from when it became detached.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+טבעת אדם – as for example the ring of a finger. But the ring that they established to gird his loins and to and to tie it between his shoulders is ritually pure, and that is a ring of vessels. And the reason is because Scripture did not include anything other than ornaments of a man, but not the ornaments of an animal and vessels.
+קורת החצים (beam of arrows) – there are those who interpret the dung heap that the arrows are placed upon. And there are those who interpret the target of the arrow.
+ושל אסירין (and that of prisoners) – that they make like a kind of notch in the beam to bring into it the foot of a man [and they place a long piece of wood on top of it] and one is not able to go out/escape. And in the language of Scripture, they call it a סד/stocks (Job 13:27 – though the verse is slightly misquoted by Bartenura who writes: וישם בסד רגלי – while the Biblical text writes): "ותשם בסד רגלי"/”that You put my feet in the stocks [and watch all my ways].” But the beams of arrows and of prisoners that are mentioned here are of metal and not of wood.
+קולר (prisoner’s chain/collar around the neck) – that they place on the neck of prisons. [And it closes]. The Aramaic translation of "ויתנהו בסוגר" (Ezekiel 19:9)/”With hooks he was put in a cage, [They carried him off to the king of Babylon and confined him in a fortress],” with the prisoner’s chain/collar around the neck, and because the prisoner’s collar was made that he would carry with him in every place that he goes, it is considered a usable vessel more than the beam of prisoners which does not move with it from its place. Therefore, the prisoner’s collar/chain is ritually impure.
+שיש בה בית נעילה – they make for the chain a lock-piece [and place them on the foot of the horses, and close them with a key, and it is considered a vessel.
+לכפיתה (for binding, color-band for animals) – chains that they bind with them the money and the cubs/young animals of small dogs. And they are made for the adornment/beauty and they are an ornament of animals and do not ritually defile.
+סיטונות (wholesale provision dealers – of wheat) – large merchants who sell in big measure. And they have a chain that they affix at one end of the measure, a Seah or a dry measure of three Kabs/Tarkab, and its second end they place in a ring that is I the door or in the beam and close it with a key in order that the measure not be stolen.
+ושל בעלי בתים טהורים – for it is merely made for adornment/beauty and it is an ornament for the vessel.
+מפתח אחד – from one link. People don’t make use of a chain in one link, and it is not a vessel.
+או שקשר חלזון בראשה – like the image of snail which is a fish in the see that from its blood they dye the Tekhelet [for the ritual fringes of the Tallit]– he ties it by its head which is made of iron, and it is like a vessel.
+
+Mishnah 2
+
+קנה מאזנים של סרוקות (the beam of the balance of wool combers/dealers in hatchelled wool) – those who hatchel wool or flax, and sell it a number of liters/measures of capacity, when they want to weigh, they have a long wooden rod and it is suspended at its head like a ring from above., and hooks of iron are suspended from below in a chain, made like hooks and their heads are bent from above. And there is for that rod another ring that goes over the face of the rod and one is not able to go out from it, and it is like a polished block/bar of iron or of thick and heavy copper suspended in that ring, and when he comes to weigh a bag of wool or of yarn, e inserts the hook in the sack and holds the ring that corresponds to it above and raises it in the air, and the ring that has the bar/polished block of iron is suspended removed from the ring that holds it, and it weighs down on the beam until it comes straight and does not bend to any side more, and because the distance of the ring that contains bar/polished block of iron, he knows the number/accounting of the weight, which has symbols on a rod, until here is one Liter, until there, ten, until there – one hundred, and this is called in the language of Scripture פלס , as it is written (Isaiah 40:12): “And weighed the mountains with a scale [and the hills with a balance],” [and] (Proverbs 16:11): “Honest scales and weights are the LORD’s; [All the weights in the bag are His work].”
+ושל בעלי בתים – they don’t regularly place in it hooks which are the hooks that they insert in a sake to raise it, but without hooks, they tie it with a rope and suspend it on a pole. We have the reading אונקליות but we don’t have the reading אונקיות.
+אונקלי של כתפין (hooks of porters/carriers) – a long piece of wood like a kind of balancing pole/staff that the porter places on his shoulder and suspends on it two bags – one in front of him and another behind him with two iron hooks that are inserted in the balancing pole/staff on its two sides.
+של רוכלין – those who sell spices and women’s perfumes.
+טמאה – because it has a receptacle.
+שלפניו טמאה – because he uses it.
+ושלאחריו טהורה – that he doesn’t use it other than for protection, so that the burden will not fall from behind him, but the Halakha is not according to Rabbi Yehuda.
+דרגש (footstool in front of a high bed/state bed with its footstool) – a small bed of leather and they suspend straps at the rim of the leather around and there are iron hooks along the length of the bed and when they wish to stretch it they intertwine/fasten by means of a loop with those hooks.
+נקליטין (poles of the bedstead, connected by a cross-pole over which a net is spread to form a slanting cover/curtain frame) – two pillars/posts that they place in the middle of the walls of the bed, one from its head and the other from its feet, and it is forked/split at their head, and they place a beam from this side to that and spread over it a sheet. But sometimes the pillars are not forked/split, but it is like two hooks that they place at the top of the poles of the bedstead/curtain frame, and these are hooks.
+שידה – a small chest.
+אקון (reed basket) – a chest that hunters make to hunt fish with.
+כל המחובר לטמא – a hook that is attached to a vessel that is susceptible to receive ritual impurity is impure.
+לטהור – as for example, a wooden candelabrum which is ritually pure is pure.
+אחת אחת בפני עצמה – every hook that is separated from tis vessel.
+טהורה – because it doesn’t have a name of its own.
+
+Mishnah 3
+
+טני (metal cover of a box) – it is a metal vessel that holds three Kab. And it is from the language of "ושמת בטנא" (Deuteronomy 26:2): “put it in a basket.” And owners of homes use it when they place there the rubbish of fragments/shards from metal vessels.
+רבן גמליאל מטמא – for he holds that thee cover is considered a vessel since it has a receptacle.
+וחכמים מטהרין – for they hold that a cover is not considered a vessel. But the Halakha is according to the Sages.
+ושל רופאים טמא – according to everyone. This is because doctors place drugs in them.
+מגדל – a storehouse of wood. In the foreign language ARMARIO. And in Arabic ALMENSAR.
+ושל רופאים טמאה – because they place upon it a compress/rag and suspends on it the scissors.
+יתוכין – tongs that they take the vessel with them when he cast/poured on it the silver to empty it into another vessel.
+הפריכין (the bars of a grate through which poking is done) – in the Tosefta (see Tosefta Kelim Bava Metzia 2:10) it explains what are the bars of a grate through which the poking is done? That are established as iron tools for crowding olives into the vat. But my teachers did not explain it to me.
+עקרב בית הבד(the iron-shod part of the pressbeam) – curved iron that is similar to a scorpion, that is affixed in the beam of the olive press when they press the olives.
+אונקלי שבכתלים – iron hooks that are affixed in the walls to suspend vessels on them.
+טהורים – for their use is only with the ground.
+
+Mishnah 4
+
+מסמר הגרע (the nail of the bloodletter) – the cutting tool/surgeon’s knife of an artisan who lets blood flow (i.e., old-time, low-class doctors), and he is called a blood letter because he diminishes the blood. But there are those who interpret the nail of blacksmiths for they had a nail affixed on the block, when they remove a piece of iron from the fire and they want to cut from it, they place it on a nail and beat it with a mallet and it is reduced.
+אבן השעות (sundial) – a rock/stone that has upon it lines and inscriptions upon them of the names of the hours, and nails are inserted I it and through them, they determine the hours.
+מסמר הגרדים (weaver’s nail/pin) – a long nail that the weaver brings into a thin reed and attaches yarn on the reed.
+ארון של גרוסות (ark of the grist dealer) – those who make pounded beans in their millstones, they have a kind of wooden ark/chest.
+רבי צדוק מטמא – that ark/chest, for it has the law of a vessel upon it.
+וחכמים מטהרין – for a wooden vessel is made for pleasure and is not made to be carried. But Rabbi Tzadok holds, sometimes, hey carry it to repair it. But the Halakha is not according to Rabbi Tzadok.
+היתה עגלה – that the ark was placed upon it, of metal.
+טמאה – for it is made for usage.
+
+Mishnah 5
+
+שהתקינו – that its head is curved or that he sharpened it in order that he would open and close it.
+העשוי לשמירה – as a sign to see if a person enters there or not, for if they don’t find it like he placed it, it is known that a person came there.
+עד שיצרפנו (until he smelted/forged it anew) – in fire for this purpose/need. And the Halakha is according to the Sages.
+מסמר השלחני – a nail that is establish on a pillar that is in front of the moneychanger to set up the shutters of the store, and when they remove the shutters, the nail remains there. But the Rabbis declare it ritually pure because its use is with the ground. And the Halakha is according to the Sages (note: this is already taught in Tractate Eduyot, Chapter 3, Mishnah 8).
+
+Mishnah 6
+
+ותלוי המגרדות (hanger of a strigil) – in bathhouses, they hang metal strigils and those who enter there each take a strigil and rubs with it his feet.
+וגולמי כלי מתכות (unfinished metal vessels) – vessels that one needs to rub, to comb and to beat with a mallet, or if he is missing a rim of a vessel or a handle, they are not ritually impure according to the words of the Sages until their work is completed.
+וטבלא שנחלקה לשנים – an earthenware tray that has a vertical rims/edges (by which a flat utensil is made into a vessel-like receptacle) and is made into two equal pieces. For not one of them is bigger than its neighbor. In this, Rabban Gamaliel and the Sages dispute. But the Halakha is according to the Sages.
+
+Mishnah 7
+
+דינר שנפסל – that the kingdom defiled it or the country, or that it was lacking [its appropriate weight].
+והתקינו – that he pierced it in order that he could suspend it on the neck or his son or his daughter.
+סלע – four Denarim.
+והתקינה להיות שוקל בה – silver or gold. For these are a thing that is joined/affixed as for example meat and/or wine, for behold it is taught in a Baraita in the Chapter “He who sells a boat” (Tractate Bava Batra, Chapter 5) [folio 89b]: “They don’t make weights of metal to weigh on them a thing that is attached/affixed.”
+עד שני דינרים – which is one Shekel. And it is one-half of a Selah.
+פחות מכאן יקוץ – so that people will not be deceived with it that they will think that it is a Shekel. And similarly, if it is more than a Shekel, it should also be cut up so that they don’t error with it and purchase it for a Selah.
+
+Mishnah 8
+
+האולר (a penknife) – like a kind of metal scissors that they prepare with it the writing pen/reed.
+והקולמוס – of bronze and iron or of silver.
+מטוטלת (plumb-line) – iron and lead that is hanging from a rope that the builder holds in his hand to see that the wall will not come to be curved.
+והמשקלות – a liter or a half-liter.
+והכירון (iron tool for crowding olives into the vat) – an iron vessel in which they insert the olives in an adze that they stop them in it. – 
+והכן והכנא (measuring rod/ruler and measuring table) – the cubit that they draw lines/rule on books/scrolls, and the table that is underneath it. So the Arukh explained.
+גולמי כלי עץ (unfinished wooden utensils) – that their work [in forming them] was not completed. As for example that they are missing a rim or a handle, or their base when they sit upon it, or that tone needs to divide them and to compare them, they are called גולמים/unfinished.
+חוץ משל אשכרוע (except for the ones made from boxwood/ebony) – We have this reading. And it is a kind of cedar, תאשור which we translate into Aramaic as boxwood/ebony. And unfinished vessels that were made from this wood, are pure, because its husk/skin is thick and hard, but they are not considered vessels until their husks are removed and the work [in creating/forming them] is completed. But the reading of the Tosefta is: חוץ משל פירשע/except for ebony or box wood (see Tosefta Kelim Bava Metzia 2:19), because they are lacking boiling [before they can be used]. And פירשע/ebony or boxwood is a resinous wood. But vessels made from it – their work is not [considered to be] completed other than through boiling, that we bring them into the fire and we remove seething, overboiled matter and furthermore, they are not fearful that perhaps they will split.
+גרופית של זית (a vessel made out of a piece of an olive tree) – a branch of an olive is called a גרופית/a vessel made out of a piece of it, like that of a fig which is called a young shoot [of a fig tree]. But if they made a vessel from a piece of an olive tree, it is an unfinished product and it does not become accessible to receive ritual impurity.
+עד שישלק – until we bring them into the fire that will remove their seething/overboiled matter. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 13
+
+
+
+Mishnah 1
+
+הסיף והסכין והפגיון – a knife that has two mouths is called a dagger.
+מגל יד (an implement combining a knife and saw) – a smooth implement made to break bones and to cut wood.
+מגל קציר (sickle/scythe – a implement with indentations) – filled with notches and ridges.
+השחור (hair-pinchers or razor) – they are small scissors that one shaves with them. And they are called שחור because they remove the hair, that removing and blackening is one thing, and so we state in the chapter "משילין פירות"/ They let down pieces of produce (Tractate Betzah 35b) that the one who taught “you may let fruit slide down [through an aperture in the roof}/משחילין is not erroneous (see also Tractate Bekhorot, Chapter 6, Mishnah 7). But there are those who interpret השחור is a razor.
+והזוג של ספרים – larger scissors than the hair-pincher [or] razor.
+שנחלקו – that they are of links and they take them apart from each other. And similarly, the razor has those whose handle is not attached and they remove it.
+הסמוך ליד – that it is appropriate for work more, but near the head, he fears lest it wound his hand. But the Halakha is not according to Rabbi Yossi.
+מספורת שנחלקה (shears which are divided [into two]) – they are women’s scissors, and when they are divided, each one is fit for cutting.
+וחכמים מטהרין – since it was broken. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+קוליגריפון (name of a batter’s tool resembling the stylus with one pointed end to pick up the bread called, “the tooth” and one flat and broad end to scrape the ashes out) – a utensil that at its one head is like teeth that we insert in bread or in meat when we remove it from the oven, And with the other head, we scrape out the coals and ashes from the oven.
+ניטלה כפה (that has lost is palm – the flat and broad end – is susceptible to uncleanness on account of its tooth) – the wide side that is made like a spoon that that we scrape the ashes out with it.
+טמאה – because the second head that has in it teeth that are appropriate for their use.
+מכחול (a painting staff the spoon-shaped side of which is broken off) – its one head is pointed/sharp like a kind of thin and pointed side of a double tool to paint the eye with, and the other head is wide to clean the ear with it.
+מכתב (stylus/writing tool) – one head is pointed/sharp to write on a notebook of wax and the other head is thick and smooth to erase/rub out the writing that is engraved in the way and to smoothen it, in order that it would appropriate to return and to write once again on it.
+זומלסטרא (soup-ladle – with a spoon on one side and a fork on the other) – one head is a spoon, made to receive the filth/smell from the pot and to remove it and the other head is a kind of fork to bring out the meat.
+וכן השן של מעדר (the tooth of the mattock/share of the plough) – at its one head they turn over the soil and at the other head the attach the vessel of the plough one with the other.
+שיעור כולן – if the one head was removed that it is necessary that there would remain of the second head in order to be the measurement of the handle that it would be appropriate to do the work.
+
+Mishnah 3
+
+חרחור (coulter, inserted into the horizontal pole/מרדע in front of the ploughshare/דרבן ) – a vessel made like a hoe that we dig up the ground, and its iron is more pointed/sharp to sever the roots so that it will not detain the plough.
+שינטל רובו – most of the iron or most of the steel-coating of the cutting tools/steel-edge.
+מקופו (the eye of the coulter for the insertion of the horizontal pole) – a hole in which they insert the handle/helve like [Talmud Berakhot 55b]: “the hole of the needle.”
+טהור – for further it is not appropriate for work since one is not able to bring in a handle.
+קרדום (hatchet) – that is pointed/sharp and cuts from its two sides. The one side is wide and carpenters use it and it is called its cutting edge. The Aramaic translation of the strigil is called its cutting edge. But the second side is short and it is called that part of the spade (or shovel) that is used for chopping, because it is on that side that homeowners cut/split wood. And in the Gemara in Tractate Betza [folio 31b] it calls the wide side its broadside of a double tool. But the short side is called the thin and pointed side of the double tool [of the hatchet used for splitting].
+
+Mishnah 4
+
+מגריפה (ladle/shovel) – made to remove the ashes from the double-stove and from the oven, but when its blade was removed, its handle remained which is made in the form of a mallet of blacksmiths. But the Halakha is not according to Rabbi Meir.
+מגירה (saw) – it is a fattened ox (see Psalms 69:32 and many other examples throughout Scripture) in the language of Scripture, SIGA in the foreign tongue.
+אחת מבינתיים טהורה – if he removed from one tooth from all that have two teeth, it is impossible to anymore to drag any further, therefore it is is ritually pure and is not appropriate for use.
+נשתייר בה – from the complete teeth the measurement of a סיט/the distance between the tip of the thumb and the index finger when held apart in one place.
+טמאה – the saw [is ritually impure]. For with that full extent of the distance between the tip of the thumb and the index finger when held apart which is complete is appropriate for dragging. And the measurement of the full extent of the distance between the tip of the thumb and the index finger when held apart, all what is possible for a person to distance between the finger and the forearm.
+מעצד (adze)– an iron vessel that the carpenter planes the boards.. DOLDORA in the foreign language.
+איזמל – a small razor that one circumcises a baby with. The Aramaic translation of חרבות צורים/flint knives (see Joshua 5:2-3) which is “sharp knives.”
+והמפסלת (plane/sculptor’s chisel) – sharp/pointed iron that is fixed within wood and they take it and bring it over the board and smooth it out. It is the [Scriptural] language of (Exodus 34:1): “"פסל לך/”Carve for yourself.”
+מקדח (borer – used by carpenters) – a vessel/utensil that they make holes/perforate boards.
+שנפגמו (which have been damaged) – that were split/broken apart.
+ניטל חיסומן (if their steel-edge is worn off) – in the mouth of the sword and in the mouth of the knife and in the mouth of a hatchet/mattock and in the thin part of the borer they place good and considered iron, ATZALAV in the foreign tongue, and they muzzle their mouths with it in order that it will be sharp/pointed to cut/sever well, and this is called, חיסומן/their steel-edge.
+והרוקני (the plane [the wooden body] by itself) – the wood that the sculptor’s chisel/plane is fixed in it is called רוקני. But if the iron was worn off that makes ritually impure and smoothens, and the wood remains alone without iron, it is ritually pure.
+
+Mishnah 5
+
+חרירה (the eye-needle) – like its hole. The hole that one threads/brings the thread through (see also Tractate Shabbat 52b for a similar expression).
+עוקצה (whose point is broken off) – the sharp head that they bring into the clothing when they sew. Like the peduncle of a fig (that is attached to the tree when it is cut off).
+אם המתינה למתוח (if he made it into a stretching pin) – it is the manner of weavers that take a broken needle and place it into the rim of the cloth in order to stretch its rims.
+מחט של סקאים (sack-maker’s needle) – a large needle that they sew with it the sacks that are made from the hair of goats and similar animals from the thick clothing.
+שהוא כותב בה – on a tablet of wax.
+של מתוח – if he prepared to stretch with it the rim of the cloth in the manner that the weavers do.
+בין כך ובין כך טמאה – for it is appropriate for stretching without its point and without its eye [of the needle].
+אם מעכבת את התפירה – that he is unable to sew with it because of the rust. But there are those who interpret, all the while that the rust makes a known impression in the cloth, that is the delaying of sewing, and it is ritually pure, and this is implied in the Chapter [Five of Tractate Shabbat], “With what does a beast [go out on the Sabbath – folio 52b].”
+צנורא – a curved small fork at its head and it is customary to turn over the meat with it over the coals, but some of them are small that they trim the wicks with them and cleanse/wipe off the candles. But when it is straightened/flattened it is like a needle whose needle-eye or point is removed and it is ritually pure.
+
+Mishnah 6
+
+הפין (bit of a key) – the teeth of a key with which they open the door. And this form of this key is known in the Egyptian kingdom and throughout the land of Israel.
+אפילו אחת טמאה – and even though that the teeth on their own without a lock are ritually pure, they (i.e., the Sages) established it that with a lock they are ritually impure , nevertheless the teeth are considered as essential and the lock serves [the teeth].
+אלמוג (coral- a species of cedar tree) – KORALI in the foreign language, and it grows in the depth of the sea. And its beginning is soft prior to the air making it float/become thick and they open with it something sealed. And in Scripture, it is עצי אלמוגים (I Kings 10:11): “[Moreover, Hiram’s fleet, which carried gold from Ophir, brought in from Ophir a huge quanity] of almog wood/sandalwood [and precious stones].”
+השן שבטס (the key-ward fastened to a thin plate) – it is not similar to the bit of a key of that which opens for the tooth is used on its own, what is not the case with the bit of the key. Therefore, it is ritually impure on its own.
+
+Mishnah 7
+
+הכדומין (a sort of lever with which a pitcher is fished out of the wall/grappling iron) – a big long piece of wood and hooks come out from it here and there and they suspend on those hooks flasks of water in the air in order to cool them off. But Maimonides explained, that is a kind of seed-pot with hooks all around them and on it they raise the utensils that fell into the pit.
+האשקלונין – that are made in Ashkelon.
+המעבר והמזרה ומגוב (pitchfork – for the first stage of winnowing – passing the grain from one side to the other; winnowing fan; rake – an agricultural implement with many teeth, forming a sort of sieve to separate the grain from the chaff) – utensils that are made to clean the grain from the straw and to transfer the straw from place ot place. The pitchfork/המעבר has teeth and it is similar to the hand of humans, and with it, they transfer the straw from place to place. And the winnowing fan they winnow the wheat in the granary/threshing floor , therefore it is called a מזרה/winnowing fan, and its teeth are greater in umber than the teeth of the pitchfork. And the מגוב/rake has even more teeth than that of the winnowing fan, and with it, they separate/sift the grain after they winnowed it with the winnowing fan.
+דבר חדש חידשו סופרים – they were appropriate to be ritually pure, for they are straight/flat wooden vessels, but because of one metal tooth, they were not put down as defiled.
+ואין לי מה להשיב – for what reason did they say this [to the critics].
+
+Mishnah 8
+
+מסרק של פשתן – it has multiple teeth like long needles that are inserted in wood, and through it, they comb the flax.
+ונשתייר בו שתים טמא – if there did not remain on it anything other than two teeth alone, the comb is ritually impure, for it is still worthy for their work.
+אחת אחת בפני עצמו טמאות – each and every tooth on its own that had been removed from the comb is ritually impure, for it is worthy to write with it in a wax tablet.
+ושל צמר – a wool comb.
+אחת מבינתיים – from every three adjacent [teeth], the middle one was removed, it furthermore is not worthy [for use].
+היה החיצונה אחת מהן טהור – the outer tooth of the comb is wide and is not appropriate to comb with it, for it is like the outer [tooth] that is on the head of our com, therefore, if the outer [tooth] is one from the three that remained, the comb is ritualluy pure, for it is not appropriate to comb with it for there are only two teeth here.
+ועשאן למלקטת (he makes use of them as pinchers) – to gather the hair in them.
+והתקינה לנר – to remove the wick and/or to cleanse the lamp through it.
+ולמיתוח (stretching pin) – We have the reading [מיתוח], that is to stretch the rim of he cloth in the manner of the weavers who [insert] a needle in the rim of the cloth in order that they can stretch its rims.
+
+Chapter 14
+
+
+
+Mishnah 1
+
+כלי מתכות – that became defective/cracked or broken.
+כמה הוא שיעורן – how much will be the measurement of the break/fracture that remains from them and that he can call it that it is doing of the nature of its labor and will be considered as vessels to be [susceptible to be] made impure.
+מיחם (usually, a vessel for heating water – but here used for keeping coins in it – see Tosefta Bava Metziah 4:1) – that they warm up water in it. But it is larger than a kettle.
+כדי לקבל סלעים – for each Selah is four denarim.
+הלבס (a cauldron) – And there those who have the reading הלפס . And it is a larger copper vessel that they boil water in it and place in it small ladles to rinse them in it.
+כולן בפרוטות – in all of them they estimate if they have in their crack/broken part enough to receive coins. But the Halakha did not according to Rabbi Eliezer.
+המחוסר הגפה טמא (missing the fragment of a vessel in order to be used/trimming) – Rabbi Akiva is speaking of the beginning of the formation of the vessels, and is speaking of, that vessels lacking their coverings are ritually impure, for they are called as having been completed for their usage. [The word] הגפה from the language (Nehemiah 7:3): “let the doors be closed and barred.” And there are many in the Mishnah [where this word appears – specifically in Tractate Avodah Zarah, Chapter 5, Mishnayot 3, 4 and 5]: “[time sufficient] to open [the jar] and stop it up and for the clay to dry.” Even if he corked them, he didn’t acquire them, that is in Tractate Maaser Sheni [Chapter 3, Mishnah 12], it explains, that he covered them with a bung/cork.
+ומחוסר לטישה טהור – that it is considered unfinished metal vessels that are not susceptible to receive ritual impurity. [The word] לטישה/hammering, furbishing, is the language of (Genesis 4:22): “who forged all implements of copper and iron.”
+
+Mishnah 2
+
+חזינא (a cane with a metal knob) – it is the practice to make at the top of a staff [something] like a ball of iron and it is called a חזינא.  And all the servants of the king of Egypt today carry in their hands these staffs. And we call them ALDBOM in Arabic. But sometimes when they stick in them nails, in order that they would strike with them a hard and mighty blow.
+שלשה סדרים – [three rows] of nails, and then it is considered a vessel. But the Halakha is not according to Rabbi Shimon.
+שעשאן לנוי (which one affixed for ornament) – as for example, that he made it with thin, sculpted nails in order to make the staff beautiful.
+טהור – it is metal that serves the wood, as it is taught above [Tractate Kelim, Chapter 13, Mishnah 6: “metal that serves the wood] is pure.” But when he made them to beat and/or to strike, this is wood that serves the metal, and it is ritually impure.
+מניקת (metal siphon) – like a kind of metal tube and inserted the staff in it.
+וכן בדלת – under the door in order that it not eat into the ground.
+היתה כלי – that this tube was a vessel on its own, and he attached it to the staff and after that it was attached, it is appropriate to use it as a vessel.
+[טמאה – it is susceptible to receive ritual impurity, and it is impure as it was].
+מאימתי היא טהרתה – the metal siphon that was defiled, from when does it become pure and leaves its [state of] defilement.
+משיחבל (from the moment he batters – the tube, for fitting it into the top of the staff) – from when he ruins it and lessens its form/shape.
+משיחבר – from when he attaches it to the door or to a staff and affixes it with nails, that it will no longer be used on the vessel, it has already cancelled the name of a vessel from it, and it has left its [state of] spiritual uncleanness.
+
+Mishnah 3
+
+הקנטר של בנאי (te builder’s pronged tool, bit or auger) – they explained it that it is a iron rod or staff that the builders cut the wall with.
+הדקור (the chisel of carpenters) – peg. Like “he would dig with a pronged tool/mattock and covers it up [i.e., the blood] as it is taught in the Mishnah in the first chapter of [Tractate] Betzah [Mishnah 2 – expressed by the School of Shammai].
+חרש – carpenter.
+יתדות אוהלים – they wedge-in iron pegs in the ground and extend/stretch tents and tie cords with pegs. But this is not usage via the ground, for it is for movables that hey are using it.
+ויתדות המשוחות (pegs of land measurers/surveyors) – measurers of the ground for the division for the brothers, they wedge-in pegs in the ground and tie a rope to them and measure.
+שלשלת של משוחות טמאה (surveyors’ measuring chains) – since through the measuring of a cord there is perversion/fault. Sometimes that it stretches to this side more than to that, therefore, they regularly make a chain to measure it.
+עשויה לעצים – to tie with it a bundle of wood, or to measure wood with it, for there are places where they sell wood with the measurement of as much as cord. But the special chain for this is ritually pure, for it is metal that serves the wood.
+ארבעה טפחים – but more than this is not considered a handle.
+חמור של נפחים (the smiths’ ass –on which the smith sits while using its head as an anvil) – the wood smithy rides upon is called a חמור. That is how my Rabbis explained it. But in another place I found that it is an iron vessel like the form of a donkey, and the artisan rides upon one end and beats/strikes the other end, and they do this when they want to strike all the large vessels whose rims are tall and very large.
+מגרה (saw) – a tool with rough edges or teeth that they plane/saw boards with, that became defiled, and they put its teeth into the hole of the door, it did not leave its state of ritual impurity, for it is impure as it was, until they affix the door with a nail. And this is how it is explained in the Tosefta )Tractate Kelim Bava Metzia 4:10).
+עשאה מלמטה למעלה – that he revised it and placed it upside-down in the hole of the door.
+טהורה – even though he did not affix it with a nail.
+כל הכיסויין טהורין – because the coverings do not have their own name.
+חוץ משל מיחם – and all those similar to it, that have a name of their own, and we use them on their own, like the covering of the physician’s medicine box as is taught above in [Tractate Kelim] Chapter 12 [Mishnah 3] “The Ring of the Man” which is ritually impure according to everyone, because it leaves dyes/artist’s materials.
+
+Mishnah 4
+
+העול של מתכת טמא – that flat metal vessels are susceptible to receive ritual impurity.
+קטרב (a cross-piece in front of yoked animals or the pin fastening the ropes of the yokes to the poles) – there are two pieces of wood – from this side from the yoke and from that side from the yoke, and they are perforated, and they bring into that perforation a piece of wood which is called a קטרב, and they tie it so that they cattle will not be detached/loosened. But Maimonides explained, that a קטרב is wood hat that is stretched on the two sides of the animals, and the yoke is in the middle.
+והכנפיים (wings/side pieces that hold up the straps) – they are two ends of a קטרב. From the language of על כנפי בגדיהם/”on the corners of heir garments”(Numbers 15:38) and they are of iron.
+המקבלות את הרצועות – that is to say, if the ends of the קרטב were made to receive the straps, they are ritually impure, for they are considered a vessel. But if they were made for adornment, they are ritually pure, because it is metal that is servicing the wood.
+והברזל שתחת צוארי בהמה – they tie iron on the necks of the animals in order that they should not choke with the cord that they tie upon it the קטרב.
+הסומך (the pin for attaching the pole to the wagon – or the ring suspended from the yoke and pulled over the front end of the pole) – in the middle of the yoke there is a kind of large ring, and through it enters the head of the plough/strigil and the head of the wagon, and that ring is called a סומך.
+מחגר (the rope around the neck of the animal tied to the wagon – or the prin fastening the yoke to the pole to prevent the wagon from vacillating) – a cord that they tie underneath the neck of the ox. And there are those who have the reading והמסגר (enclosure), and it is a peg that they place at the end of the yoke in order that the wagon not deteriorate/be perverted because of the length of the yoke.
+תמחויות (the partitions in a wagon for freight or baggage; a cavity in the yoke) – like a kind of small dishes of the yoke and they are called תמחויות.
+ענבל (clapper of a bell) – it is the iron that strikes within the body of the bell/clapper.
+צנורא (hook, pin) – a hook that they insert in a load that is on the wagon so that it doesn’t fall.
+ומסמר המחבר את כולם – that is to say, every nail that is made to attach the sections/links of the wagon one to the other. This excludes the nails that are not made to attach, but are only for adornment. For those do not defile.
+
+Mishnah 5
+
+העול המצופה – [the yoke that is plated] with iron. It is ritually pure, because it is metal that services the wood.
+ושפופרות – like a kind of tube of a hollow reed that they customarily make from metal to produce sound.
+והאבר – lead that they place on the side of the neck of animals for adornment.
+והסובב של גלגל (the iron hoop of a wheel) – the wooden wheel of a wagon that they make surround it with iron so that it doesn’t break on crags and on rocks.
+טסין – small boards. Golden plates and we translate it in Aramaic as golden plates.
+סנדל בהמה של מתכות טמאין – because they are made to have the fighting men drink from them during war.
+שעם (bamboo) – a kind of reed-grass/bulrushes.
+הסייף מאימתי מקבל טומאה – we are speaking of a sword that was brought up rust/mold, which is ritually pure, but when is it susceptible to receive ritual defilement?
+משישופנו (from when one polished it) – the goldsmith/smelter and those metal artisans who have vessels that are called הצורפים/smelters, goldsmiths in the language of Scripture, and its Aramaic translation is שופינא and they smelt and smooth the vessels that had rust come upon them to remove their rust.
+משישחיזנו (from when he whetted it) – with his whetting implement of stone or wood to remove its rust.
+
+Mishnah 6
+
+כיסוי של טני של מתכת (covering of a metal basket) – of house owners, is ritually pure, according to the words of Sages who dispute on that of Rabban Gamaliel above in Chapter 12 [Mishnah 6] (of Tractate Kelim). But if he cleansed it and polished it and made from it a mirror, ר' יהודה מטהר – for he holds that a mirror is not worth to him anything.
+וחכמים מטמאין – for a mirror is worth to him something. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+כלי מתכות מיטמאין ומהרין שבורים – metal utensils/vessels that were defiled through [contact with] a corpse and were broken, and he returned and made [new] utensils/vessels on that selfsame day, that they returned to their former [status of] ritual impurity, since he sprinkled [on the third and seventh days ashes from the red heifer mixed in water] upon them while they were whole and they became broken, one does not have to wait until the second sprinkling until the seventh [day], but rather even on one day, he sprinkles twice, one prior to breaking [them] and one after breaking [them] and they are ritually pure immediately. For Rabbi Eliezer holds like Rabban Shimon ben Gamaliel, who said above in Chapter 11 [Mishnah 1] that they didn’t say that the returned to their former [status of] ritual impurity, but rather, only [those] vessels that were defiled through the uncleanness of the soul alone, and the reason for this decree is because of the fence of the waters of the sin-offering as was explained above, therefore, they were not concerned other than that there would be here two [ritual] sprinklings [of the mixture of the water and ashes of the red heifer]. But however, while they are still broken, [ritual] sprinkling is not effective, for sprinkling is not connected with broken [utensils]. But it also requires that the breaking interrupts between each [ritual] sprinkling, because here is an interruption of days between the sprinkling of the third [day] and the sprinkling of the seventh [day]. But they did not want to be stringent in the return of the former ritual defilement which is according to the Rabbis, and they were lenient so that the sprinkling would be effective even that both sprinklings occurred on one day.
+ר' יהושע אומר אין הזאה פחות משלישי ושביעי – for they established it like that of the Torah [legislation]. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 8
+
+מפתח של ארכובה (a key with a joint – broken at the joint) – that is scraped/cut at the knee/joint with the leg, that is made like our bent [letter] Nun. And most of the keys that are in the Land of Israel are like this.
+רבי יהודה מטמא – But the Halakha is not according to Rabbi Yehuda.
+ושל גם – like the Greek [letter] gamma which is like the inverted [letter] Nun.
+היו בו חפין (if it had teeth – of the bit) – when it was broken within its junction, if there remained in it teeth of the bit and gaps/holes, the חפין are the teeth, the gaps/holes are what the teeth of the lock enter into, that sometimes the key has teeth and they enter into the gaps of the lock and open up [the door], and sometimes there are holes in the key and he brings those gaps/holes into the teeth of the lock and opens up [the door].
+או שפרצו זה לתוך זה (or merged one into the other) – that the teeth were not removed and the gaps/holes were not blocked, but rather that they merged, as for example, when the teeth were curved or the gaps/holes widened and they touched each other.
+מסננת של חרדל (mustard mixture in the strainer – see also Tractate Shabbat, Chapter 20, Mishnah 2) – a kind of metal winnow that the mustard is placed in it and it strains and collects the refuse.
+מלמטן – in the rim of the strainer from when three holes merged and all three of them became one hole/gap, more than this, it is not appropriate to filter/strain in it.
+אפרכס (clepsydra) – a vessel of the millstone that is wide from above and gradually narrows from below, and we place it wheat in it and it issues them bit by bit in the millstone.
+
+Chapter 15
+
+
+
+Mishnah 1
+
+כלי עץ – this Mishnah is taught above in Chapter 2 [of Tractate Kelim, Mishnah 1], and it teaches it once again here because of the law of wooden vessels/utensils and leather vessels/utensils that is necessary to teach about them in this chapter.
+השידה (chest/strong box) – like an ark/chest.
+והתיבה – the chest of the money-changers.
+והמגדל (and the tower/turret/cupboard) – a wooden treasure/store house, ARMREEOV in the foreign language and ALMNSAR in Arabic.
+כוורת הקש (receptacle made of straw or weeds) – it is considered like a wooden vessel, because it is made from the tails of ears of grain which are hard.
+ובור ספינה אלכסנדרית (tank of sweet water in Alexandrian merchantmen) – a large ship that sets sail on the Mediterranean Sea which is called the Alexandrian ship, because one does not set sail on the sea from the land of Israel to Alexandria other than in a large ship. But because the waters are salty, and are not appropriate for drinking, they make a kind of wooden tank on large ships and fill it with sweet water that is appropriate for drinking.
+שיש להם שולים – that their bottoms are not sharp from the bottom, but rather wide and sits on the ground.
+כורים – sixty Seah.
+ביבש – as for example grain and rows of plants in one bed/seeds and produce.
+טהורין – and there is an analogy made [based upon being in close proximity in the same verse – see Leviticus 11:32) regarding wooden vessels and leather vessels, to a sack that is carried full or empty, and this is not carried full, because it is too large, for if it were carried full, it would break.
+בין מקבלים בין שאינן מקבלים – whether they hold more than forty Seah, whether they don’t hold other than less [than forty Seah].carry
+דרדור עגלה (a water tank on wheels) – a round wooden barrel that is made in tablets, like those that they make in the land of Rome. But even though it is large, since it is for a wagon, it is carried full or empty, for this Tanna/teacher (i.e., Rabbi Yehuda) holds that carrying by bulls/oxen is called carrying.
+וקסטות המלכים (the provision boxes of kings) – like a kind of wooden turret/chest made into various rooms, and they place in it kinds of foods and drinking vessels. And the kings bring it on the wagon tat they travel in.
+ועריבת העבדנים (trough used by tanners) – a wooden trough that the tanners soak in it their skins.
+אע"פ שמקבלין טמאים – that is to say, even though it holds forty Seah or more.
+טמאין, they are ritually impure. As it explains the reason that they do not carry other than what is within them, when they are full, it is their custom to be carried.
+עריבת בעל הבית – according to Rabbi Meir it is ritually impure, for it is considered ritually pure, to state that these are specifically pure, but the rest are ritually impure. According to Rabbi Yehuda, they are ritually pure, for Rabbi Yehuda considers them impure, to say that these specifically are impure, but the rest are ritually pure. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 2
+
+ארובות של נחתומים (long ranging boards used by the bakers) – boards that the bakers arrange the bread upon. And there are books that have the reading עריבות/troughs.
+טמאות – because they are made in the shape of a vessel, and even though they are flat wooden vessels, they are ritually impure from the words of the Scribes.
+ושל בעלי בתים טהורות – that they don’t have the shape of a vessel.
+סרקן (painted/colored them red) – beautify them with red paint, and it is ששר/red paint, vermillion in the language of Scripture, and "משוח בששר"/painted with vermillion (Jeremiah 22:14). In Arabic it is ZANGPOR and in the foreign language it is MINIV.
+כרכמן – colored them saffron.
+דף של נחתונים (baker’s board) – a metal board, for if it were a wooden board, plain wooden boards are not susceptible to receive ritual impurity. But even though they are impure according to the Rabbis, when it is affixed on the wall, it is ritually pure according to the words of all.
+ר' אליעזר מטהר – but the Halakha is not according to Rabbi Eliezer.
+סרוד (frame) it is סרידה/the coarse web or matting/stuffed matting used for stoppers of stoves as is taught in the Mishnah above (see Tractate Kelim, Chapter 8, Mishnah 3, Chapter 9, Mishnah 7 and Chapter 10, Mishnah 7) in several places, and it is a small trough that the bakers use, as it we translate in Aramaic for "את בגדי השרד" /”the service/plaited vestments”(Exodus 31:10) ית לבושי שימושא/the clothing that is used in service/ministration.
+גיפפו (to attach a rim) – he made for him a rim around it. It is the Aramaic translation of ויחבק וגפיף/to embrace/surround.
+אם התקינו – for the frame of house-owners.
+להיות קורץ עליו – that is to say, to make an incision of the dough on it. It is the language of (Job 33:6): “I too was nipped from clay.”
+טמא – for Rabbi Shimon holds because just as the frame of the baker is ritually impure that they nip upon it the dough and cast upon it from that which is nipped to the oven, also of those belonging to house-owners, if they arranged it so that he would be separating upon it the dough and to carry up on it from that which is nipped to the oven, it would be ritually impure. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+ים נפה (receiver of flour at sifting or in the mill) – a woven curtain from the gate to remove the clean fine flour from the bran flour. But because there is surrounding the curtain a crown of a tall board, it is called a ים/a receiver of flour at sifting, like there is dry land surrounding the sea.
+של סלתים – they sift the fine flour.
+גודלת (sieve-like receptacle of the hair-dresser) – the woman who dresses and ties the women’s hair.
+מפני שהבנות – the young women who have their heads dressed they place them within the receiver of flour at sifting or in the mill, to receive what might fall from their heads from the sandy matter in grain and the tangles and scabs of the head formed through uncleanliness. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 4
+
+כל התלויין – that are made for a utensil/vessel to hang upon it. כברת גרנות
+טמאין – because they are an attachment to the vessel.
+כברת גרנות (large sieve of the threshing floor) – that is made to remove the wheat and to retain the chaff, and they place the sieve on two pieces of wood and sift it, and when they are tired, they put their hands on its hanger and sift, which is what it teaches [in the Mishnah] that they assist at the time of work.
+מקל הבלשין (the commissioner’s pointed staff) – that he searches within the vessels to see if there is something appropriate to give from it as a taxes to the king. The Aramaic translation of “and he searches” is ובלש/and he searches, examines [for concealed goods].
+שהם מסייעים בשעת מלאכה – they bring their hands in on something hanging when they want to use a vessel, and they support with it to perform their work. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+רחת (shovel) – that they winnow the grain and beans with. In Arabic it is ALRAKHA, and in the foreign tongue PALA.
+הגרוסות (grist-grinders) – that make pounded beans.
+טמאה – because it has a receptacle and is made to be entered into millstone.
+ושל אוצרות (and of storerooms) – made to collect in it the wheat which is from the sides from here and there, and to cleanse it when it settles in the storeroom.
+ושל גיתית (and of winepresses) – to cast off the shells of grapes and the pomace of grapes outside of the winepress.
+לכינוס (for gathering) – from the place of their scattering, but not to receive into it.
+
+Mishnah 6
+
+נבלי השירה – harps that they sing with them. The language of lyre and harp (i.e., secular music).
+טמאין – that the lyres and harps are profane and are perforated to the side of the strings in order to produce the sound of the melody. And it is the manner of those of play to leave within them the money that they collect from people who come to listen. And it is carried both full and empty.
+נבלי בני לוי – who play on the platform [of the Temple].
+טהורין – they are not made to place money in them, and they are not made to receive anything.
+כל המשקין טמאין – each one of the seven liquids which are water, wine, oil, honey, milk, blood [and] dew, are susceptible to receive ritual defilement, and make fit the seeds to receive ritual defilement.
+ומשקה בית מטבחיא – the water and the blood that are in the slaughterhouse that is in the Temple courtyard.
+
+כל הספרים מטמאין את הידים – because at the outset, they would hide the food of the heave-offering with the Torah scrolls, for they said: “this is holy, and that is holy,” since they saw that these Scrolls came to a loss, that the mice that would be found near the foods would cause loss to them, they (i.e., the Sages) decreed that all Scrolls of all Holy Writings defile the heave-offering through their contact, they decreed further that the hands that touch the Scrolls would be second-level of ritual defilement and would invalidate the heave-offering [for the Kohanim].
+מספר העזרה – The Torah scroll that the High Priest reads from in the Women’s Court on Yom Kippur, for one should not be concerned lest they place food-stuffs of heave-offering near it, because of his fear and its importance.
+מרכוף (name of a musical instrument made stationary) – a wooden horse that the jesters/scoffers make to ride upon to make fun of.
+הבטנון (a sort of bagpipe, cittern fastened around the body; workingman’s pinafore, lute) – a large musical instrument, that the player rests on his stomach. And they call it TZITRA in the foreign language.
+הנקטמון – a kind of musical instrument made in the form of a leg of wood that a person makes whose leg was cut/severed.
+הארוס (drum) – made like a kind of sieve whose walls are round and they stretch thin leather over its mouth and strike it with a mallet and it produces a clear sound. TAMBOROV in the foreign tongue (i.e., tambourine).
+טמא מושב – if a person with gonorrhea or a woman with a flux, a menstruating woman or a woman who gave birth to a child sat upon it, it becomes a primary form of Levitical impurity to ritually defile people [and] to ritually defile clothing. For it is a vessel that is special for sitting.
+שהאלית – that is to say those [women] who sing dirges and howl sit upon it, for they would regularly eulogize and sing dirges through the melody of that instrument. And such is the custom today in the countries of the Ishmaelites.
+אלית (the female wailer) – it is the language of (Joel 1:8): “Lament – like a maiden girt with sackcloth [for the husband of her youth!]"אלי כבתולה חגרת-שק [על-בעל נעוריה]". But the Halakha is not according to Rabbi Yehuda.
+מצודת החולדה טמאה – because it has upon it the form of a vessel, which is not the case regarding the trap of the mouse.
+
+Chapter 16
+
+
+
+Mishnah 1
+
+כל כלי עץ. שלחן הכפול – it is made by links/segment of earth cut out in digging a pit and piled up on its border or sections, and after they remove it, they fold the segments or sections one top of the other, and each segment is a vessel on its own.
+תמחוי המזנון (a plate with many partitions – each of which, if separated, may be a receptacle) – a very large dish and within it are small dishes, and they place on each of the smaller dishes a course of cooked food. And because there is within it many different kinds, it is called תמחוי המזנון/a plate with many partitions. And in Aramaic translation it is called למינו לזנוהי.
+אפיפורין (saddle cloth – protuberance/shape of the human buttock) – the seat of limbs.
+המגס (tray, plate, dish) – the Aramaic translation of קערה מגיסתא/a dish from a tray.
+קוד הבבלי (wooden Babylonian bowl – fragments of which may be used as a receptacle) – like a kind of wooden dish. And it is the language of the Sages, as it is explained, of a מקדה בזויה/fragment of a degraded vessel used for carrying fire. And all of these vessels, even though they were divided, remained in each section of them the form of a vessel. But the Halakha is not according to Rabbi Yehuda.
+משישופם בעור הדג (from when he rubs them with fish skin) – to remove the chips that are in them. For prior to this, they are not appropriate for the work, that they wound the skin. But if they are not lacking anything other than the rubbing of glistening and scouring/washing, we hold [see Tractate Hullin 25a]: “unfinished wood vessels that is to be adorned with designs and polished are ritually impure.”
+גמר שלא לשוף – he determined in his heart to use them even though he will not polish/rub them any further.
+שלשה בתים – when they make a partition by means of net-work/like lattices to the bed with ropes, between each rope it is called a בית/row. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 2
+
+הסלים של עץ – from when is the completion of their manufacture?
+משיחסום (to form the rim of basketwork or of a leather bag) – when a person makes a large vessel or a basket and completes the rim/peels them, this is החסימה/forming of the rim of a basket.
+ויקנב (trimmed them – pinched off the projecting pricks) – after he completes the rim, when there remained the chips at the head of the protruding skin-like, scaly envelope of reed, he cuts and lops them off. And this is קניבה/trimming
+תמרה – baskets made from dried branches/twigs of palm-trees.
+שכן מקיימין – without trimming.
+כלכלה (basket – containing chosen fruits-designated for use) – a basket made of bulrushes.
+
+בית הלגינים (case of wickerwork for flasks) – a vessel in which they place flasks for preservation.
+בית הכוסות – a vessel that they hide cups In it
+
+Mishnah 3
+
+הקנונין – a reed basket that they select in it pulse. And it is made from the twigs of palm trees.
+קלתות (vase-shaped basket/woman’s work basket) – small vessels.
+סוגים – large vessels [with partitions].
+שני דורים לרוחב שלהן (two wreaths on their width) – after they wove the rims of the vessel, they weave around it circles according to what they want to be the width of the walls in its height, and those round/circular bands/walls are called דורים/wreaths.
+וכן של מאזנים – the base on which they place upon it the balance.
+דור אחד – from when he lifts up the rim by one circular band.
+שתי צפירות (two circuits/circles) – two goings-around.
+והערק (a long and flat vessel made of rush/bamboo) – that its rim is not as tall as the rim of the large vessel.
+משיעשה צפירה אחת טמא – and the long and flat vessel made of bamboo and its length is greater than its width, the writing of shoe-makers/saddlers is called ערק/long and flat vessel made of bamboo. It is the Aramaic translation of (Genesis 14:23): “[I will not take] so much as a thread or a sandal strap [of what is yours]” until the sandal strap. But because it is a bulrush and shoe, they have the law of a wooden vessel, therefore, we teach them together with wooden vessels.
+
+Mishnah 4
+
+תורמל ([leather] bag) – a large leather pouch/bag that the shepherd places food and all things. And it is similar to it, but not the shepherd with his sack/bag.
+קיחותיו (shepherd’s bag) – its rims, like kinds of small ears/handles surrounding the leather bag, and he puts into those handles ropes that they close it with.
+סקורטיא (leather coat, apron, table cover) – leather that the tanners wear at the time of their work.
+ציציתה (show-fringe) – like a kind of ritual fringes/Tzitzit of a Tallit/prayer shawl. So, we make the threads on its corners to tie attach them. But Maimonides explained, that סקורטיא, is leather that we eat upon, and its show-fringes is in the middle of the leather that we place upon it a foil/plate of metal for adornment, the language of the golden front plate (ציץ הזהב), which is a foil/plate of gold.
+טבעותיה – a copper or iron ring that they place on the edge of the leather coat.
+קטבליא (leather curtain, spread, cover – hide spread over the bed frame) – leather that they spread over the bed. And they call it NATAH in Arabic. And flat leather vessels are susceptible to receive ritual defilement from the Rabbis alone, like flat wooden utensils, and their law is similar in that they are not susceptible to receive ritual defilement from Torah, but rather from the Rabbis in all of the rest of the defilements except for the uncleanness caused by an unclean person lying o an object and the uncleanness caused by an unclean person’s sitting (i.e., the unclean seat) which ae made uncleanness by lying and uncleanness by sitting from the Torah when they are designated for this.
+הכר והכסת – a mattress is smaller than a cushion, and is made to place under their heads. But the cushion [is made to be placed] underneath all of his body.
+פחות מחמשה טפחים – they leave over/reserve because of the opening to bring in from there the hackled wool/lint/soft spongy substance to fill the mattress and the cushion.
+
+Mishnah 5
+
+פטיליא (wicker work – a sort of bale for packing dates, figs, etc.) – a basket made from species of trough, and they store in it dried figs.
+וחסינה (a wicker work used for purposes of storage) – like a kind of basket made from thorns, and they place plaster/clay upon it.
+סוגניות (loosely woven mats made of leaves [for covering up fruit]) – it is the language of סוגה בשושנים/”hedged about with lilies (Song of Songs 7:3). They make a kind of small basket of osier from the leaves and they cover fruits with it, but it is not other than a temporary construction.
+נצרים (sprouts, shoots) – from the band made of palm-bark (i.e., wicker).
+חותל (a bale which you can add to or take from – without cutting it open/wrapper of reed-matting) – a vessel that we make from the dried branches of the palm, and we place in it moist palm and they ripen in it.
+נותן לתוכו ונוטל מתוכו – but if he is not able to remove the date-palms unless he tears it or loosens his dried palm branches, it is pure, for since he tears it or loosens it/unties it, he casts it into the dunghill/trash for it is of temporary use.
+
+Mishnah 6
+
+קסייא (a sort of glove for laborers) – a leather glove.
+של זורי גרנות והולכי דרכים ושל עושי פשתן טמאה – for since it is made in order to hold the thing in his hand well so that it not become detached from him, or in order that a thorn not become inserted/stuck in his hand, it is called made for reception, for since the thing that he is holding on to lies on the glove and receives it.
+של גרוסות (of grist-makers) – that make pounded beans in the millstone.
+מפני הזיעה – to absorb the perspiration in order to cool off his skin that he not perspire. Alternatively, the sweat of his hands will soil the thing that he is holding on to.
+טהור – for it is considered temporary usage.
+
+Mishnah 7
+
+מלקוט (the bag – for receiving the excrements of working cattle) – leather that they place in the eyes of the cow in order that it should turn around and thresh.
+החסום (muzzle) – like a kind of small net/trap of ropes that muzzle the in it the mouth of the cow in order that it cannot eat.
+מדף של דבורים (vessel used for smoking the bees out) – a vessel that they place in it fire and the dung of cattle and they fumigate in order that the swarms of bees from the beehive will flee and he will take the honey. [This is] from the language of (Psalms 1:4): “[they are like the chaff] that wind blows away/אשר-תדפנו רוח.”
+והמנפה (and the fan) – a vessel/utensil that they wave on the hot days to bring the wind.
+קופסא (the lid of a box) – a kind of small box/chest that the woman places in it her ornaments and places upon it a cover from above.
+קמטרא – a chest that they protect clothing in it. We translate in Aramaic [the Biblical phrase] (2 Kings 10:22): “[He said to the man in charge] of the wardrobe, [‘Bring out the vestments for all the worshipers of Baal]” as on the chest protecting the clothing.
+והמכבש (the carpenter’s vise – for straightening wood) – [every wood carpenter/artisan] has, according his trade a place that he stores and gathers the wood that is crooked and curved until he straightens it out.
+והקמרון (arched lid) – the cover that is upon the chest that is made like a kind of arched compartment.
+אנליגין (reading desk/pulpit) – a leather case that they make for a Scroll and they place it inside of it.
+בית הנגר (door-bolt socket) – a leather case that the carpenter puts inside of it, which is the peg that they place on the back of the door.
+ובית המנעול (lock-socket)– the leather case that they place in it the lock that locks the door.
+ובית המזוזה – the metal beam that they place the Mezuzah in.
+והאמום של גודלי מצנפות (the block of the cap-makers) – a frame like a kind of head of a person that they prepare for him the priest’s turban.
+והמרכוף (name of a musical instrument for he accompaniment of songs) – it is like a kind of wooden horse that the jesters/scoffers play with. But there are those who interpret/explain this, a wooden utensil of cedar that is made for music.
+ורביעית של אליית (wailer’s musical instrument) – and “with sistrums and cymbals,”(see II Samuel 6:5) that we translate in the Aramaic: “a sistra and cymbals.”
+של אליית – of the female wailers. Like (Joel 1:8): “Lament – like a maiden girt with sackcloth [for the husband of her youth!].”
+
+וסמוכות המטה (supports/pillars of the bed) – beams that support the bed that it would not fall.
+טפוס של תפילין (block on which the case of the Tefillin is shaped) – like the frame of the Tefillin.
+אמום של עושי סאגוס (model/frame of dressmakers) – frame of those who make chains. That they make them on top of a model/frame, that is [on top of] a block. But Maimonides has the reading, עושי סותות/those who make dresses. It is the language of (Genesis 49:11): “His robe in blood of grapes.” And it is a wooden frame that one sews clothing upon it.
+משמשי משמשיו של אדם (all accessory items of essential equipment) – as for example, the coverings of utensils/vessels and the cases of vessels, which are made to serve the utensils that human beings use.
+בשעת מלאכה ושלא בשעת מלאכה – at the time when the covering services the vessel to protect what is within it, which is at the time of its service. But when there is nothing inside the vessel, that it doesn’t require a covering, it is called, not at the time of its service. But there are vessels that they always place the covering upon them whether it is full or whether it is empty, even though the covering is not attached to it, since it us generally always upon it. And this general principle of Rabbi Yossi refers to flat wooden vessels that service the vessels, but receptacles defile in every matter. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 8
+
+הפגיון (dagger) – a knife that has wo mouths.
+תיק מכוחל (a chest containing a staff used for painting the eye) – the case of a utensil that they paint the eye with it.
+ובית הכחול (case for the eye paint) – the vessel that protects the eye-paint that is in it.
+מכתב (stylus, writing tool) – a bronze and iron writing pen/reed.
+תרונתיק (trident, fork used in writing – probably for leveling the paper) – two cases. And it is one vessel and inside are many divided cases/sheaths, for reeds, knives and scissors. And the doctors of the associations/communities use this vessel a great deal. And in the foreign language, PINAROL.
+פגושות (catapult) – wide arrows and they wound those who receive them and we translate it in Aramaic ומחת פגושוהי/and he wounds with a battering projectile.
+מצדו טהור – that all that one he brings into it from the side is not considered a case but rather a mere covering.
+סמפוניא – a [molten] metal musical instrument.
+האלה (wrapping of a lance] – a copper staff and at its top is a circle like a ball, and pegs that are similar to almonds come out from it. In Arabi they call is DVUS.
+העשוי לחיפוי – for covering. It is the Aramaic translation of cover/roofing.
+טהור – as it is taught in a Baraita, it is possible that I increase the covering of vessels for impurity, as the inference teaches us (Leviticus 11:32): “[And anything on which one of them falls when dead shall be impure: be it any article of wood, or a cloth or a skin, or a sack – ] any such article that can be put to use [shall be dipped in water, and it shall remain impure until evening; then it shall be pure].”
+
+Chapter 17
+
+
+
+Mishnah 1
+
+כל כלי בעלי בתים שיעורן ברמונים – if they made an incision while removing a pomegranate, they are ritually pure.
+ר' אליעזר אומר במה שהן – all the vessel, their measure is when they are not appropriate to use them in the form the usage that they would initially use them. As for example, vessels that are designated for figs, their measure is when they remove a fig, and those which are designated for olives, their measure is when one removes an olive. But the Halakha is not according to Rabbi Eliezer.
+קופות הגננים – baskets that those who own the gardens that they are used to place vegetables in them.
+שיעורן במוציא אגודות ירק  and in this, the first Tanna/teacher agrees with Rabbi Eliezer that their measure is not when removing a pomegranate.
+בתבן – when removing straw.
+גבבא – thin straw mixed in manure. It is the Aramaic translation of (Exodus 5:12): “[Then the people scattered throughout the land of Egypt] to gather stubble for straw,” raking stubble/straw [that is rounded]. But the bathing attendants, that is, the owners of the bathhouses burn it in the bathhouses.
+כולן ברמונים – whether they are of those who own homes or those who are gardeners. But the Halakha is not according to Rabbi Yehoshua.
+
+Mishnah 2
+
+פקעיות של שתי (measured by ordinary size of warp/longitudinal clews) – the yarn of the warp/longitudinal clews is thinner than that of the latitudinal ones, as is found in [Tractate] Ketubot 64b, in Chapter [Five]"אף על פי" /Even though. And the longitudinal/warp clews are smaller than the latitudinal/woof clews. And the explanation of פקעיות is GLOMARI in the foreign tongue. Alternatively, MATASI in the foreign tongue.
+אע"פ שמקבלת של ערב טמאה – this is what he said: But even though it does not receive warp clews, if it receives woof clews, it is ritually unclean. That its measure is the removal of the woof, which is larger than removing the warp. And similarly, even though it holds trays, it is ritually impure, that is to say, even though the incision is large and it doesn’t hold/receive the dishes, if it holds/receives the trays which are larger than the dishes, it is still called worthy of its first usage and is ritually impure.
+אע"פ שמקבל את הרעי – even though it (i.e., a night chamber/chamber pot) [which is too defective] does not receive/retain the liquids, if it retains solid excrement, like the chamber pot/night chamber, it is ritually impure. The digestive organ, like the night chamber/chamber pot. A vessel that one eases oneself in and it has excrement and urine in it.
+מפני שאין מקיימין אותו – is our reading (“because they do not keep it”). But there are those who have the reading of “because they keep it.” But it refers to the matter of the first Tanna/teacher, who stated, that if it keeps the woof and the trays and the digestive organ is ritually impure, because they keep it and protect it, since it is appropriate for this. But the Halakha is not according to Rabban Gamaliel.
+
+Mishnah 3
+
+שיעורן בככרות של פת – the measure of their breakage through the removal of loaves of bread.
+אפיפיירות (frames for hangings – to which reeds were fastened from the bottom upwards – crosswise – for support) – a woven utensil made from reeds or vine-shoots.
+שעשה לה קנים מלמטה למעלה – that their borders/rims were opened and they brought in reeds from the bottom to the top to strength the rims at the bottom of the vessel.
+גפים (handles) – that they attached as a rim. [It is] the Aramaic translation of ויחבק/and he embraced and throw arms around. Another explanation: arms/handles – that he made for them handles.
+אם אינה יכולה לינטל גפים – that when he holds the handles, the vessel does not go up with him (and it is not susceptible to receiving ritual defilement).
+
+Mishnah 4
+
+הרמונים שאמרו – that which is taught at the beginning of our chapter, “All Utensils of householders – their measure [is] with pomegranates” (Chapter 17, Mishnah 1), when there would be three pomegranates fastened with each other, and one came out through the path of an incision, this is the measure of someone removing a pomegranate.
+כדי שיטול ויהלך (sufficient in order that one may take and shake) – that through the waving/shaking of taking it and shaking it – the pomegranate speedily leaves through the incision.
+ובקופה כדי שיפשיל לאחוריו – that through hanging it behind him, he quickens the [pomegranate’s] leaving.
+שאינן יכולים לקבל רמונים – that they are small.
+כגון הרובע – a quarter of a Kab.
+שיעורן ברובן – since the majority was reduced/lowered, it is ritually pure.
+נפרצו (if they were broken through) they were lessened and missing.
+נגממו (if they are worn off – i.e., the sides of the vessel after becoming too thin) – at theirat their borders/rims.
+שיעורן כמה שהן – if there remains In them to receive/retain any amount, they are ritually impure. But the Halakha is according to Rabbi Shimon.
+
+Mishnah 5
+
+הרמון שאמרו – that a vessel that is perforated with the removal of a pomegranate is ritually pure.
+ולמה הוזכרו רמוני בדאן – because we don’t estimate through them, other than through an intermediate-sized pomegranate.
+שיהו מקדשים בהם – that if one of the pomegranates of Baddan are Orlah/fruit that grows during the first three years after a tree was planted or of food crops in a vineyard (i.e., it is forbidden to plant or maintain other crops in a vineyard – rendering the entire vineyard forbidden) that is mixed up/combined with one-thousand pomegranates that are permitted, all of them are sanctified/dedicated and forbidden, which is not the case with the pomegranates of other places. 
+Baddan is the name of a place.
+לשער בו את הכלים (to measure utensils with them) – for he holds that a person who removes a pomegranate of vessels, the pomegranates of Baddan measure them.
+אמר ר' יהודה לא הוזכרו רמוני בדאין וכו' – but in regard to sanctification, there is no distinction between the pomegranates of Baddan and the rest of the pomegranates, for all are sanctified. For Rabbi Yehuda holds that everything whose manner is to be counted is sanctified. In the Chapter of the Mixtures (Chapter 8 of Tractate Zevakhim), and at the beginning of the Tractate Betzah (3a).
+בדאן וגבע – two places of Cutheans, and the pomegranates and leeks of these places [from Rimon and Hatzir] of the rest of the places. But the Cutheans definitely do not tithe what they sell to others, and they are not anxious regarding [the Biblical verse in Leviticus 19:16): “place a stumbling block before the blind,” for even though for themselves they tithe, therefore, they definitely tithe in every place (previously certainly untithed).
+חצירי – leeks are called PURUSH in the foreign tongue, like (Numbers 11:5): “the leeks and the onions.”
+
+Mishnah 6
+
+בביצה שאמרו – regarding the ritual impurity of food, that they do not defile with less than an egg’s bulk.
+ונותן לתוך מים – he fills a cup of water, and places into the largest of the large ones and the smallest of the small ones (i.e., eggs), and divides the volume of the water coming out into two parts and the one part is the measurement of an egg.
+וכי מי מודיעני – that is to say, that when a person takes the largest of the large ones, perhaps there is one larger than [even] that one. And similarly, the smallest of the small, perhaps thee is something smaller than it.
+הכל לפי דעתו של רואה – according to the estimate of his mind, which is the intermediate according to his eyesight. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 7
+
+כגרוגרת שאמרו – for the removal [of foodstuffs] on Shabbat and to the merging of alleyways. But the Halakha is not according to Rabbi Yehuda (see also Tractate Shabbat, Chapter Seven, Mishnah Four and Tractate Eruvin, Chapter 7, Mishnah 8).
+
+Mishnah 8
+
+כזית שאמרו – as for example, like an olive’s bulk from the dead or from the carrion that ritually defiles, and most of the measurements that are in the Torah are like an olive’s bulk.
+אגורי (fit for storage, of good quality) – whose oil is stored within it (see Tractate Berakhot 39a).
+כשעורה שאמרו – a bone like a barleycorn (see also Tractate Negaim, Chapter Four, Mishnah Six).
+כעדשה שאמרו – a creeping thing defiles like that of a lentil, and is sustenance like that of a lentil.
+מביאין טומאה – upon a person who carries them.
+בעובי המרדע (like the thickness of an ox goad) – that is from the study of cattle, and its thickness is one finger and a third-of a finger in size, which are two fingers in smallness. And the handbreadth is four fingers in size, which are six small fingers. And it is found that its circumference is a handbreadth. For everything that is its width of a handbreadth there is in its circumference three handbreadths, but they (i.e., the Rabbis) decreed on that which has a circumference of a handbreadth, on account of that whose thickness is a handbreadth, that he brings the ritual defilement from the Torah.
+
+Mishnah 9
+
+האמה שאמרו – to the matters of Shabbat and Eruvin and Sukkah and the measurements [of the Temple] and Kilayim/mixed seeds.
+באמה בינונית – this cubit is six handbreadths long. For there is a cubit that is five [handbreadths] [that is smaller than it]. And there is larger cubit that is six [handbreadths] and a finger in length. But the cubit that is six [handbreadths] is the medium-sized one.
+שתי אמות – two measurements that with them they measure the cubits, and each one of them is a cubit.
+בשושן הבירה – one room is built on the eastern gate of the courtyard, and upon it, the capital city of Shushan is painted on it, in order that the fear of the kingdom be upon them.
+על של משה – on the cubit that is six handbreadths long.
+שהאומנין נוטלים בקטנה – that the treasurer/manager would make a condition with the artisans – such-and-such cubits they would make in the building for the keeping of the Temple in repair, from the cubits of Moses, such and such a costs, and they would return to him by a finger (see Tractate Menahot 98a) the measurement of the longer cubit upon it, in order that they would add from their own on their condition, lest they make it less, and it is found that they come to commit a religious sacrilege that they benefited from that which was dedicated to the Temple. And why two? One for silver and gold, that when they make a condition with those who smelt gold and silver to make a tablet of four or five cubits in the cubit of Moses, they restore to the extra measure of it a half-finger, not for the additional measurement upon it of a finger, since the artistry is costly and they don’t cause them to lose so much.
+
+Mishnah 10
+
+כל האמות היו בינונית – which a cubit that is six handbreadths in length.
+חוץ ממזבח הזהב – that was a cubit by a cubit.
+והקרן – of the bronze altar. For it had on its four corners four stones of a cubit in height and a cubit by a cubit in thickness. And that cubit was with the cubit that was five [handbreadths in length].
+והסובב והיסוד – of the bronze altar. And in the third chapter of [Tractate] Middot, they are explained (see Tractate Middot, Chapter three, Mishnah one).
+אמת בנין – such as the wall of the Temple and the altar of the burnt-offering.
+אמת כלים – such as the Ark, and the table and the Golden Altar. And the Halakha is according to Rabbi Meir.
+
+Mishnah 11
+
+במדה דקה (a smaller measure) – of the wilderness, it is called the smaller measure, because there is the Jerusalem wilderness and the Tzipori/Sepphoris [measurement] (in the Upper Galilee), but the wilderness one is smaller than all of them.
+מדות הלח – a Hin (i.e., twelve LOG or 72 egg bulks) and one-half of a Hin.
+והיבש – the Issaron (i.e., one-tenth of an Ephah) and the half-Issaron.
+באיטלקי in the Italian measurement of Greece, and this is the wilderness one that existed at the time of Moses.
+כפי מה שהוא אדם – whether small or large [as in the size of the person].
+קומץ המנחה (the handful of the meal-offering) – as it is written (Leviticus 2:2): “[The priest] shall scoop out of it a handful [of its choice flour and oil, as well as all of its frankincense].”
+וחפני קטורת (and he takes both hands full of incense) – of Yom Kippur, as it is written (Leviticus 16:12): “and two handfuls of finely ground aromatic incense.”
+כמלוא לוגמיו ([and drinks] a mouthful ) – if he drank a mouthful on Yom Kippur, he is liable. And according to the mouthful of the person who drinks we measure/estimate.
+כמזון שתי סעודות ולעירוב – the joining of borders is not with less than food for two meals.
+מזונו לחול – like the food for two meals of a weekday when he eats a little bit, but not like the food for two meals on Shabbat that he eats more because of the sweetness of his cooking, it is found that for delicacies there is always room.
+לשבת אבל לא לחול – for on the contrary, two meals of the Sabbath day are less than two meals of the weekday, because a person eats three meals on Shabbat and he doesn’t increase his eating at each meal.
+ואלו ואלו מתכוונים להקל (these and those intend to give the more lenient ruling) – each one of them intendents to lessen the loaf of the Eruv.
+משתי ידות לככר משלש לקב ([it should consist] of two-thirds of a loaf [of a size] three to the Kab)-it is enough for an Eruv with two-thirds of loaf of [a size] three loaves to the Kab. It is found that a complete loaf is one-third of a Kab, and its two-thirds of a loaf is a loaf of the Eruv.
+מככר בפונדיון – a loaf that is purchased with a Pundiyon/Dupondium (a Roman coin equal to two I ssar/16 Perutot) from the baker when four Seah of what are worth one Sela. And four Seah are twenty-four Kab that each Seah is six Kabim. And the Sela is four Denarim and the Denar is worth six Ma’ah, and he Ma’ah is worth two Pundiyonim, therefore, the loaf that is sold for Pundiyon is one-half of Kab. But because the shopkeeper wishes to make a profit, and the costs of baking and grinding , the loaf will not be sold for a Pundiyon when they are sold four Seah for a Sela, but rather one-quarter of a Kab, and the other one-quarter goes to the profit of the shopkeeper and the expenses of baking and grinding. Therefore, a loaf that is purchased for a Pundiyon is one-quarter of a Kab, which is six eggs, and it is the measurement of two meals, which is the loaf of the Eruv. And this is the Halakha (according to Rabbi Yohanan ben Beroka).
+
+Mishnah 12
+
+מלא תרווד רקב (a ladleful of corpse mold) – see also – Tractate Nazir, Chapter 7, Mishnah 2 (a spoonful of Rakab) – he filled a spoon of sandy-matter of grain from the corpse after all the moistness has been depleted.
+מלא תרווד גדול של רופאים (filled a large spoon of the physicians – two handfuls) – which is larger than all the ladles, and its measure is two handfuls.
+כגריס הקלקי (like the Cilician split bean) – it is a bean that comes from a place whose name is Kilki, and the beans there are larger than all other beans. And the measure of the place of the Cilician split bean is nine lentils, three-by-three square. And the place of the lentil, is four hairs, and it is found that the place of split bean is thirty-six hairs.
+כותבת הגסה (a large date of a certain species) – larger than other date-palms, and its measure is a bit less than that of an egg.
+כמוה וכגרעינתה (the like of it together with its kernel of the stone fruit) – that one must crush its open space.
+ונודות יין ושמן (and bags of wine and oil) – of leather that were perforated, the measure of their perforation.
+כפיקה גדולה (like a large coil or tuft used as a stopper) – that they place in the spindle that women spin with.
+ומאור – it is a kind of window from which the light enters into the house.
+שלא נעשה בידי אדם – as for example a cavity/hole that water or reptiles make, or that the dirt fell on its own and a perforation was made there. But if he did not think of it for use or for as a source of light, its measure to bring the defilement from the tent of the corpse to the house through the path of the incision.
+באגרופו של בן אבטיח – that is a man known among them and Ben Batiach is his name, that he had a large fist.
+ושנעשה בידן אדם – or that a person made it to bring in the light.
+נירונית (Neronian) – a coin of Nero Caesar.
+כמלוא נקב בשעול (the hole in a yoke) – like [the hole made by] the larger carpenters’ borer kept in the Temple cell. And the Italian Pundiyon and the Neronian stone, and the hole in a yoke, all of them is one measurement. But there are places where they knew about one of them, but not the other, Therefore, we teach all of them.
+
+Mishnah 13
+
+כל שבים טהור – all the creatures that are I the sea, if he made vessels from their skin, they do not receive defilement, as it is written (Leviticus 11:32): “[And anything on which one of them falls when dead shall be impure: be it any article of wood,] or a cloth, or a skin, or a sack –[any such article that can be put to use shall be dipped in water, and it shall remain impure until evening, then it shall be pure],” just as cloth is from something that grows from the earth, even too the skin that that which grows in the earth.
+חוץ מכלב המים – because all the rest of the creatures of the sea – not one of them flees to the dry land when [hunters] come to hunt them, other than the sea dog alone, therefore, it is included within the skins of the dry land, and if he made a vessel from its skin, it is susceptible to receive defilement. And the Halakha is according to Rabbi Akiva.
+אפילו חוט אפילו משיחה (even a thread or a cord) – and as long as he connects them for himself on the road that if both of them were from what grows on the land are attached with a connection like this, the one would become defiled when its partner was defiled.
+
+Mishnah 14
+
+יש במה שנברא יום הראשון טומאה – this is what he said: There are things that were created on the First Day [of the Creation of the world], that one who makes vessels from them, they have ritual defilement, such as the land which was created on the first day, and earthenware vessels that are made from it are ritually defiled.
+בשני אין בו טומאה – for on it, the firmament was created and it lacks ritual defilement.
+בשלישי – [on the third day] trees were created, and wood vessels made from them are susceptible to receive ritual defilement.
+ברביעי – the heavenly lights were suspended [in the sky], and they lack ritual defilement.
+בחמישי – [on the Fifth day] birds and fish [were created], and if he made vessels from them, they are not susceptible to receive ritual defilement.
+חוץ מכנף העוז (except for the wing of the black eagle) – the wing of the black eagle, for the Rabbis decreed ritual defilement with vessels made from her, for one can come to switch it with other vessels.
+וביצת הנעמית המצופה (the glazed shell of an ostrich egg) – we translate into Aramaic the בת היענה (see Leviticus 11:16) – the egg of an ostrich is called נעמיתא/an ostrich egg. But the Rabbis decreed ritual defilement on its egg when it is a glazed shell, since without he covering, it also stands, but the rest of the eggs, even with a glazed shell, they did not make a decree, since it is not covered, it doesn’t exist at all.
+כל שנברא ביום הששי טמא – beasts and animals and reptiles and mankind [were created on the Sixth day of Creation], if one made vessels from their bones or from their skins, they are susceptible to receive ritual defilement.
+
+Mishnah 15
+
+העושה כלי קבול מכל מקום – and even if he did not make it, it is worthy to receive [ritual defilement] other than something.
+משכב ומושב (surface designated for lying and sitting) – for sitting a little bit, as for example, that he was leaning or suspended upon it.
+מעור המצה (from an untanned hide) – that it was not pickled nor its hides dressed with flour, nor tanned [with gall-nut].
+ומן הנייר – that is made from grasses.
+דיש להן מעשה – since they hollowed them out [to shape a vessel].
+ואין להם מחשבה (they lack the capacity to effect intention) – if they thought to fashion the dirt as it fashioned on is own, but they didn’t do any work, their intention does not bring them to ritual defilement.
+
+Mishnah 16
+
+קנה המאזנים (the beam of the balance) – The deceivers make it hollowed out and place in the hallowed out section, pure silver, and when they weigh it, it diverts/perverts the beam a bit and the live silver goes to the side of the thing that is being weighted and makes it heavy and overwhelms it.
+והמחוק (an instrument for levelling a measure of grain/a strike) – that blots out the measurement when it is heaped up. But if they make it of gourds/cucumbers and similar things like it from the light things which lighten it and are bad for the seller, but if one makes of metal which makes it heavy and bad for the purchaser. But one makes it of olives and nuts and of box-tree/ebony tree. But the deceiver makes the instrument for levelling a measure of grain of olive and of hallowed out nuts, and when he sells it, he brings in metal in order that it would be made heavy, but when he purchases, he removes it.
+והאסל (a carrying yoke – in which there is a hidden receptacle for money) – a balancing pole/staff that they carry it on the shoulder. But when there are many workers, after he has received his payment/compensation, he places the compensation in the receptacle that is in the balancing pole/staff, and states to the house owner (i.e., the boss), “You did not give me my compensation,” and when they search him, they don’t give attention to search there [in the carrying pole].
+קנה של עני שיש בו בית קבול מים – and he drinks from them, and when they ask him if he tasted anything, he states, “I am fasting today.” But My Rabbis explained, a receptacle for water is a receptacle for liquids, and when he is busy [with his work] with the owner/the boss in the olive press, he steals from the oil there.
+מקל שיש לו בית קיבול מזוזה ומרגליות – and they use them as such in order to steal in it the taxes/tolls.
+אוי לי אם אומר – perhaps/lest that people learn from me to deceive [others].
+אוי לי אם לא אומר – perhaps/lest the deceivers will say that the Sages are not experts in the work of our hands, and through this they will come to deceive even more. And why did he say [these things]? Because it is written (Hosea 14:10): “For the paths of the LORD are smooth; The righteous can walk on them, while sinners stumble on them.”
+
+Mishnah 17
+
+תחתית הצורפים (the goldsmith’s anvil) – those who smelter gold and silver, their bottoms/base are a vessel which is called a frame in which an anvil is set. And it is made to place within it silver and/or gold rubbish/broken ware. But that of a smith is not made to receive, and it is not made explicitly also for sitting.
+משחזת (whetting implement of stone or wood) – of wood that they sharpen/whet the knives. And they make for it a receptacle for oil that they smear [the implements] with oil to sharpen them.
+פנקס של שעוה – that the storekeeper has and the money changer that he writes upon it with a stylus/engraving tool.
+קש – the tails of the ears of grain, and make mats out of them.
+ושפופרת הקש – which is hollow and it has a receptacle.
+רבי עקיבא מטמא – and even though its receptacle is small, for it is taught in the Mishnah above (see Tractate Kelim, Chapter 17, Mishnah 15), “that a person who makes a receptacle of any sort – it is ritually defiled.” And there is a difference of opinion if it is thing that is standing or not, for there is nothing unclean/defiled other than if it stands on its own. But Rabbi Akiva considers something that is standing, whereas Rabbi Yohanan ben Nuri does not consider for himself something that is standing. But the Halakha is according to Rabbi Akiva.
+פקועות (bitter-apple/a gourd) – a desert gourd. But there are those who say, small, bitter melons. And their reed is hollow like the tube of straw.
+חלף (rush/shoot) – it is a kind of grass and they make from it shoots/rush and mats. And they call it CHALFA in Arabic.
+טהורה – from the ritual defilement of a reptile, but not from laying and sitting, for according to the Torah, if it is not made for overhanging boughs or twigs.
+קנה שחתכו לקבלה – to place in it powder for painting the eye-lids/stibium.
+הככי (pith/a web-like reed pith that has substance) – the white marrow that is withing the reed. But prior to this, the reed does no have susceptibility to receive defilement, and even according to the words of the Scribes.
+
+Chapter 18
+
+
+
+Mishnah 1
+
+השידה. נמדדת מבפנים – as it is taught in the Mishnah above (Tractate Kelim, Chapter 15, Mishnah 1), all wooden utensils that hold forty Seah in something moist, which are iron tools for crowding olives into the vat when dry, is ritually pure, that is a cubit by a cubit by a height of three cubits. And here there is a matter of dispute – how does one measure it? According to the School of Shammai, they measure the hollow that is within, and not the thickness of the walls and rims. But according to the School of Hillel, they measure except from the thickness of the legs and the vertical rim/edge (by which a flat vessel is made into a vessel-like receptacle) which he pressed/molded on the rim. And according to Rabi Yossi, hey measure the thickness of the legs of the chest and the vertical rim. But according to Rabbi Shimon, if its legs are not a handbreadth high, they measure even the airspace that is between each leg. But the Halakha is according to the School of Hillel in accordance with the first Tanna/teacher.
+
+Mishnah 2
+
+המוכני (the machine for lifting weights, wheel-work) – it is a wheel, like a sort of wheels of a wagon, and since the chest is carried upon it, it is called a מוכני/wheel-work. It is the language of (Exodus 30:28): “and the laver and its stand.”
+בזמן שהיא נשמטת(at the time when it may slipped off) – that a person may remove it from the wheel.
+אינה חבור לה (and it is not connected to it) – and it is considered a vessel to itself. But if is a chest with a receptacle, it is a defilement that does not hold forty Seah, and the chest is defiled, but the wheel-work is not defiled, but if it is not a receptacle, it is defilement, and the defilement came in contact with the wheel-work, the wheel-work is ritually impure, because it is not considered from the chest, and it is carried full and empty and there is a receptacle.
+ואינה נמדדת עמה – in the accounting of a cubit by a cubit at the height of three cubits, for it is considered like the thickness of the legs, and even according to Rabbi Yossi, it is not measured with it.
+ואינה מצלת עמה באוהל המת (and does not offer protection with it in the tent of the corpse) – for if the chest is in the cemetery, it protects over the vessels that are within it, since it supports/strengthens forty Seah. But if vessels protrude from it corresponding [to the height] of the wheel-work from above, the wheel-work does not protect it, for a wheel-work is susceptible to receive defilement and does not interpose before the defilement.
+בזמן שבתוכה מעות – it is a vessel of is own accord, and is the base for a prohibited thing, but it is permitted if it is not detached, for after that they were not within the chest which is the essence of the vessel.
+קמרון (arched lid) – like a kind of arched compartment over the chest.
+נמדד עמה – to complete the forty Seah.
+מודדים אותו – when it is fixed.
+ראש תור (how is an arched top-piece measured? By drawing an equilateral triangle circumscribing the curve) – a diagonal line. For this arched lid does not correspond to the entire chest, but rather it covers over part of the empty space, and he comes to measure the airspace, we view it as if a chord is placed in the diagonal line from the wall of the chest until the top of the arch, and the empty space that is below it is measured.
+אם אינה יכולה לעמוד בפני עצמה – the chest without the arched lid that is fixed in it.
+טהורה – even though it does not hold forty Seah. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+אע"פ שמקבלים (even though they contain/retain) – that is to say, even though they did not make an incision while taking the legs, and they have a receptacle as at the outset.
+טהורין – that since he took one of their legs off, they were no longer regarded as a vessel, because they do not receive/retain in their manner, but rather lean to one side and are like they are broken.
+ר' יוסי מטמא – since no incision had been made in them with the removal of one of their legs. But the Halakah is not according to Rabbi Yossi. But Maimonides had a different reading:"ושאינן מקבלים כדרכן ר' יוסי מטמא." (i.e., instead of saying: “even though that they do not contain something according to their usual fashion. Rabbi Yossi declares ritually impure/unclean,” Maimonides’ version of the text states, “they do not contain something according to their usual fashion.”). But it is something for itself, and this is how he understood it. A chest, a box and a turret which do not contain forty Seah when they sit in the prescribed manner, if one tilts them/causes them to lean, they contain forty Seah, Rabbi Yossi declares them unclean/impure since they don’t contain according to their usual fashion, but the Sages state for since that they do contain/retain, nevertheless, they are considered and containing forty Seah and are pure.
+נקליטי המטה (poles of the bed) – two pillars, one from about the head of the bed and one at its foot and they place a staff from one to the other and cast a sheet over it and it becomes a tent.
+וחמור (a stand on which the bedstead is placed) – under the frame of the bed, they place a hallow piece of wood that he frame is lying upon, and it is called a חמור/a stand.
+וחפוי (a covering) – as for example, a covering that cover the bed and its poles.
+טהורים – that is metal which serves the wood.
+מלבן (frame) – hollow tablets made to be placed under the legs of the bed so that they do not rot from the moistness of the ground, and they are carried with the bed, therefore they are ritually impure, for they are similar to the bed.
+ומלבני בני לוי טהורין – because they would regularly go to Jerusalem and would go from city to city and they don’t bring the beds with them but they do bring the frames, therefore, even though they are fixed in the bottoms of the bed, for since they will ultimately be taken up, they are not considered like the bed.
+
+Mishnah 4
+
+מלבן שנתנו על לשונות – wood made like a longue that the bed frame is lying upon.
+ר' מאיר ור' יהודה מטמאין – that even this is carried with the bed like the frame.
+ר' יוסי ור' שמעון מטהרין – that it is not carried with the bed all that much. And the Halakha is according to Rabbi Yossi and Rabbi Shimon.
+שמלבני בני לוי טהורין – for even though that they are fixed in the legs of the bed, since that ultimately they are taken off, they are ritually pure, these tongues are also sometimes removed from the frames of the bed, and are not considered like the bed.
+
+Mishnah 5
+
+מטה שהיתה טמאה מדרס (a bed that was ritually impure through treading) – that a person with gonorrhea who lay on it or was suspending from it or leaning on it.
+קצרה (the short board, the board at the head and at the foot of the bed) – those pieces of wood that are at the width of the bed to the side from its head or from its feet.
+ארוכה – those pieces of wood that are at the length of the bed from the right or from the left, and they are called ארוכות המטה/long board, long side of the bedstead.
+טהורה – for they further are not proper and they are like shards of vessels that are ritually pure.
+ר' נחמיה מטמא – But the Halakha is not according to Rabbi Nehemiah.
+גדר – he severed and broke off (i.e., cut) like cut down a tree.
+שתי לשונות לוכסן (two tongues diagonally – two pieces of wood that are made like a tongue, that the frames of the bed are placed upon them, he cuts them with crosswise/diagonally, one that is in the southeastern corner and one that is in the northwest corner, are ritually pure, for they are not appropriate. And similarly if he cut two legs a handbreadth by a handbreadth diagonally, from the leg that is in the southeast corner he cut a handbreadth, and from the leg in the northwest corner he cut a handbreadth, it is like it is broken.
+או מיעטה מטפח (or he diminished it by a handbreadth) – that he cut its legs and there is no handbreadth from the bed to the ground, it is not considered [of value, and hence is pure].
+
+Mishnah 6
+
+ותיקנה טמאה מדרס – it still stands in its defilement/impurity, since the second side exists.
+טהורה מן המדרס – even though the first was repaired prior to the second side being broken. Nevertheless, it is ritually pure/clean, for new faces had appeared here, for after it went down through the defilement of treading/Midras, these faces renewed themselves and this is not the first, for after it had been ruined enough in order that it be voided.
+אבל טמאה מגע מדרס – because the long side of the bedstead was first when it was broken and fixed and he brought a new long side in place of the broken one and attached it below, it became defiled through contact via treading/Midras, for it (the person with gonorrhea) had touched the bed who was impure through treading, and when the second [board] was broken, that it sprouting from it the defilement of treading, there remained in it the defilement of contact, for the entire bed is connected to the first board when it was fixed.
+עד שנשברה שניה טהורה ([if one did not have the time to repair the first] before the second was broken – it – the bed is pure) – for since the two long bedsteads were broken, they are no longer fit for use. And it is not similar to where it was taken apart and all of it exists, for there, it will be eventually be put back together with its fellow parts.
+
+Mishnah 7
+
+כרע – [leg] of a bed which was impure with defilement by treading. That the person with gonorrhea tread on the bed leg when he was on its own and it was not connected to the med.
+כולה טמאה מדרס – for attachment was done to it, as if it is all one body.
+היתה טמאה טומאת שבעה – such as, for example, that it came in contact with a corpse.
+טומאת ערב – that it came in contact with someone who was defiled through contact with a corpse.
+והמטה טהורה – that it (8.e. the bed) was not defiled through contact of the leg [of the bed]. For it was first [degree of ritual impurity], and a person nor vessels are susceptible to defilement other than from a primary source of defilement.
+מעדר (mattock, share of the plough/pitchfork for the first stage of winnowing – passing the grain from one side to the other) – a wooden vessel/utensil that has teeth that turn over the straw, and its teeth are metal. And because the teeth are of joints inserted therein, its law is like that of a bed which is of links. And this and similar to it, it is referring to the defilement for seven days, for the share of the plough does not defile through treading.
+
+Mishnah 8
+
+תפלה – it is speaking of the Tefillin of the head that came in contact with a corpse, for it has four compartments, and every compartment is called a קציצה/capsule, compartment.
+התיר קציצה (he untied/loosened the compartment) – he removed one compartment and brought another in its place.
+טמאה טמא מת – that their connection/attachment makes them one body.
+וכן שניה וכן שלישית – all the time that the fourth [compartment] exists. On account that it is attached to the fourth [compartment]. But when he removed also the fourth and exchanged it for another, the defilement from [contact with] the dead flies out from it, and there remains in the three compartments/capsules [of the Tefillin of the head] the defilement from contact with something which had been defiled through contact with a corpse, for it came in contact with the fourth [capsule/compartment] when they attached them and it still exists. But the Fourth [capsule/compartment], when it was switched out, there is no defilement in its body at all, for if it was because it come in contact with the three [other] compartments, contact [uncleanness] does not cause contact uncleanness, since the first three [compartments] are new, that came in contact with someone who had been in contact with a corpse, the new forth [compartment] does not receive defilement from them, and there is no defilement in the new fourth [compartment] other than on account that is attached to the three which are defiled through contact. Therefore, when he return and switched out the three [compartments] a second time, all of them are pure, and there is no contact [with defilement] in them.
+
+Mishnah 9
+
+טהורה – and even where there is a longboard/bedside and two legs, but it is not their intention to restore, and where they benefit, is specifically in a place that everything belongs to one person.
+מקבלת טומאה מכאן ולהבא – but not retroactively, for when they (i.e., the brothers or joint owners) divided it half, the defilement flew off from it.
+מיטמאה חבילה (becomes unclean only when combined) – if the leg [of the bed] was removed from the longboard/beside and stands with the short board/the board at the head and at the foot of the bed, it is combined/connected, but if the leg is defiled, the longboard is defiled. For just as when it is complete/whole, if one of its pieces is defiled, all of it is defiled, so also when they remove the leg from the longboard and it stands with the shortboard, and when the leg is defiled, the shortboard is defiled as well.
+ומטהרת חבילה – and if he immersed the leg [of the bed] in a Mikveh/ritual bath with the shortboard of the bed, the shortboard does not interpose upon it, for just as it does not interpose upon it when we immerse it (i.e., the bed) when it is whole/complete.
+וחכמים אומרים מטמא איברים – and not when combined, that if the leg [of the bed] had become defiled, it [alone] is defiled and not the shortboard [of the bed], for it is not combined like something whole/complete.
+ומטהרת אברים – when he comes to immerse it [in a Mikveh/ritual bath], the leg is by itself, and not the combination with the short board [of the bed] for the short board interposes upon it. That which is not connected is like a whole [bed], for when one immerses a whole bed [in the Mikveh] it is ritually pure even though he did not break it apart, but now that it separated the leg from the long board, it is not combined with the shortboard, and it is necessary to immerse it [in a Mikveh] on its own. The Halakha is according to the Sages. So it appeared that the explanation of this Mishnah is from the Tosefta (Tractate Kelim Bava Metzia, Chapter 8, Halakha 8), such is how my teachers/Rabbis explained it.
+
+Chapter 19
+
+
+
+Mishnah 1
+
+המפרק את המטה להטבילה – even though it had become defiled while it was whole/complete, sometimes, on occasion when it is large and is unable to enter the Mikveh [whole], and one needs to take it apart.
+והנוגע בחבלים – this is our reading. Meaning to say, whether one takes it (i.e., the bed) apart or one touches the ropes, one is ritually pure. But we are speaking about a bed that was defiled through contact with a corpse or though a person with gonorrhea lying on it, and as for example, that is no on the bed a long board and two legs, even though, it is necessary to immerse it [in a Mikveh], in order that it not return to its defilement when it is connected. But the person who touches the ropes is ritually pure, for since he took it (i.e., the bed) apart, the ropes are no longer connected.
+החבל מאימתי חיבור – at the outset when a person makes a partition by means of net-work/makes a zig-zag completely and girds it with three [rows of] meshes with it, and the rope still remains very long. If the bed became defiled, the rope is defiled. And a person who touches the rope, is impure. For it is all connected/attached, for ultimately, one is making a partition by means of net-work.
+מן הקשר ולפנים – if he tied another rope to this rope that he is making a lattice-work with, the other rope is not attached from the knot and outward.
+נימי הקשר (fringes of a knot) – when they tie in a knot two ropes with one another, they leave a bit from the heads of the ropes from this side and from that side they exit beyond the knot, and they are called the “fringes of a knot.”
+הנוגע בצורכו – for since there is a need to tie them in a knot, that if the knot at the actual top of the of the rope was an extra knot, it is found that these fringes establish the knot an they are like the knot itself.
+רבי יהודה אומר שלש אצבעות – is an attachment/connection, and he requires the knot, but not more.
+
+Mishnah 2
+
+החבל היוצא מן המטה – what remains from it [hangs over the bed] after he completed the plaiting.
+עד חמשה טפחים טהור – for it is not appropriate for the needs of the bed, and it is not considered a handle.
+מחמשה ועד עשרה טמא – for it is appropriate to knot with it the Passover sacrifices. For they would regularly tie up the Passover sacrifices with a rope that is on the leg of the bed in order that it be ready for them. And it was appropriate also to let it down [over the side of the bed] , that is to say, to lower it from the attic to the roof. Alternatively, to lower it to the ritual bath to immerse it when it became defiled.
+מעשרה ולחוץ טהור – for what there is on a rope more than ten [handbreadths] he does not use at all for the purposes of the bed.
+
+Mishnah 3
+
+המיזרן (girth, hanging from the bed – a strap of cloth which is wound over the bed to keep the covering in position) – a kind of girdle or woven belt that they tie around the bed in order to attach its joints/links. But sometimes it is too large and it drags and extends beyond the bed.
+היוצא מן המטה – and the bed is impure from treading.
+כל שהוא – even if it extends outward a few cubits beyond the bed, everything is impure.
+ר' יוסי אומר עד עשרה טפחים – it is impure through the defilement of the bed. From ten [handbreadths] and beyond it is pure. And the Halakha is according to Rabbi Yossi.
+שיירי מיזרן – a girth that was worn out or torn, whatever that will remain from it, and it will be ritually impure.
+שבעה טפחים – for less than this, it is not appropriate for anything and it is not considered a vessel.
+חבק (a band with which the saddle or housing of an animal is fastened around its belly) – there are those who explain/interpret , a thick and hard piece of cloth that they place on the donkey when it comes from the road and it is sweating, , in order that it not catch cold when they remove the saddle from it. And there are those who explain, that they place it on the burden of the donkey in order that it not be lost if rains fell upon it.
+
+Mishnah 4
+
+נישא הזב על המטה ועל המיזרן (if the person with gonorrhea was carried on the bed and on the girth) – not exactly carried on the bed girth, but rather that the person with gonorrhea was carried on the bed that the girth is tied around it and extends from it.
+מטמא שנים ופוסל אחד דברי ר' מאיר – Rabbi Meir according to his reason that he stated above (see previous Mishnah, Tractate Kelim, Chapter 19, Mishnah 3), that even if the bed birth extends from the bed a little bit, and even more, it is attached/connected to the bed, and the two are made impure and renders [the heave-offering] unit, like the bed itself. For all that the person with gonorrhea is carried upon and acts of lying and sitting are performed by the person with gonorrhea, which is a primary category of ritual impurity, and the person who touches is first degree [level of ritual impurity], and something that is first-degree [level of ritual impurity] makes something else second [degree level of ritual impurity] , and something that is second degree [level of ritual impurity] makes something third [degree level of ritual impurity] to invalidate the heave-offering/priest’s due alone, but not to make it impure. And this is where he defiles two degrees, which are first [degree of ritual impurity] and second [degree of ritual impurity] and he invalidates one and it is third [degree level of impurity] and it is invalid for heave offering alone. And the bed girth all the while that it was not removed from the bed is considered like a primary source of ritual impurity, and it defiles two and invalidates one, but after he removes it, it is nothing other than a derivative of the defilement which defiles one and invalidates one, according to the law of a person who touches that which the person with gonorrhea lies upon.
+ר' יוסי אומר = Rabbi Yossi according to his reasoning, who stated above (in Tractate Kelim, Chapter 19, Mishnah 3) ten handbreadths and not further. Therefore, that which is within ten [handbreadths] is considered a connection/attachment to lying [by a person with gonorrhea], and it defiles two and invalidates one all the while that he did not remove it. But what is beyond ten [handbreadths] is not considered an attachment to the lying [by a person with gonorrhea], and its law is as it was explained, that it defiles one and invalidates one.
+נישא על המזרן מעשרה ולפנים טמאה – this is our reading (i.e., טמאה). But we don’t have the reading of טמא/impure. And this is an explanation: if the person with gonorrhea was carried on the bed girth that extends from the bed, if he was carried from ten [handbreadths] and within to the side of the bed, the bed is impure through treading/Midras, for since all ten [handbreadths] are considered an attachment to the bed, but from ten [handbreadths] and beyond it is not an attachment/connection to the bed, and the bed is pure and its not defiled [with the defilement] of the bed girth. Such it appears in my eyes an explanation/commentary on this Mishnah. And the reading of my Teachers/Rabbis who have the [textual] reading "טמא וטהור" /impure and pure and their explanation, but it was not acceptable to me. And similarly the words of Maimonides who wrote in his commentary to this Mishnah did not enter my eyes are all. And I investigated afterwards in his work (i.e., the Mishneh Torah) in the Laws of Kelim/Vessels, Chapter 21 [Halakha 9] – it appears to me that there he retracted and explained this Mishnah as I explained it here.
+
+Mishnah 5
+
+כולה טמאה מדרס – ;and all the time that he did not remove the bed girth from the bed, it is like the bed itself, as I have explained.
+והמזרן מגע מדרס – and it defiles one and invalids one, like the law of all who touch/come in contact with a primary category of ritual impurity.
+
+Mishnah 6
+
+ונגע בהן המת – when they are wrapped together.
+טמאים טומאת שבעה – in this, Rabbi Yossi does not dispute. For especially in the defilement of treading/Midras it is stated, up until ten handbreadths it is impure; from ten [handbreadths] and beyond it is ritually pure. But concerning the rest of the defilements, even one hundred cubits all together is an attachment, such as the bed girth which is wrapped on a bed and the bed enters into the tent of a corpse or that it touched a reptile, and similarly if a piece from the bed girth enters into the tent of a corpse or touched a reptile, if the bed is defiled, the bed girth is defiled; if the bed girth is defiled, the bed is defiled, and even if the bed birth extends from the bed for one-hundred cubits.
+פירשו טמאים טומאת שבעה – and they are not like vessels that were broken, since each one of them is a vessel in its own right. Even though that regarding the matter of acquiring defilement they are considered like one vessel, and when defilement touched one of them, the other was defiled [as well].
+שניטלו שתי ארוכות – its [two long pieces], and they did not beak. And they are appropriate to be restored to their places, therefore, the bed was not purified from its defilement with the taking of the long pieces.
+נשתברו חדשות טמאה – for since the old ones and the sockets/perforations were not changed, and when he removed each part of the bedstead and all of its bedsteads are whole. But when the old ones were broken, they are pure, because the old ones were on the bed when it became defiled, and when they were broken, the bed is a broken vessel, for it is not appropriate without the long pieces.
+
+Mishnah 7
+
+תיבה שנפחתה מלמעלן )a box which was damaged from above) – its covering.
+טמאה אמא מת – because its rim/bottom still exists, it is worthy for use. And specifically, defilement through contact with the dead, but not defilement by treading, for it is not appropriate for sitting.
+נפחתה מלמטן – at its rims/bottoms, its receptacle was annulled and it is completely pure.
+מגורות שלה (its drawers [in a chest]) – the treasures/storehouse within, that is the rooms that are in it that were not damaged with it, are impure.
+
+Mishnah 8
+
+התורמל (bag – the inside pocket of which has become defective) -a large leather pocket that the shepherd puts his belongings into, and within the bag, there are small pockets like the drawers in a box.
+חמת (bottle – of a skin of a he-goat/wether) – leather skin or bottle.
+שהביצים שלה מקבלות עמה when they flay/shed the skin of the male rams and wethers/he-goats, there remains the leather that is in place of the genitals/testicles, like a small pocket, but if they were damaged, they are ritually pure, for their receptacle has been nullified.
+
+Mishnah 9
+
+שפתחה מצדה (that was damaged from its side) – When it was damaged from above, it was not impure by treading, for if he sat upon it and comes to use it, they say to him: “Stand and let us do our work.” But when it was damaged from the side, it is possible to use it even though he sits upon it.
+בזמן שאינה גבוהה עשרה טפחים – when it is ten [handbreadths] high, it is not appropriate for sitting all that much.
+או שאין לה לזבז (or when it does not have a vertical rim/edge – buy which a flat vessel is made into a vessel-like receptacle) – when it has a vertical rim which damages the person who sits upon it.
+נפתחה מלמטן – at its rim/bottom. It is not appropriate for use, but is appropriate for sitting.
+מפני שבטל העקר (because the primary purpose was annulled) – the primary purpose of the box is that its made to support its rim what one places within it, and through that, it is called a vessel. But because its rim was damaged and it was nullified, also its walls from above are nullified and it no longer receives any form of defilement. And the Halakha is according to the Sages.
+
+Mishnah 10
+
+משפלת (a wicker basket carried on a pole over the shoulder) – a large basket that they carry the manure and the trash.
+שנפחתה מלקבל רמונים – for this is its measure to become purified, when an incision is made when removing pomegranates.
+ר' מאיר מטמא – even though it is more pure than all of the other defilement things, it is impure from treading, which is appropriate for sitting.
+וחכמים מטהרין – And the Halakha is according to the Sages [for when the primary purpose is annulled, the secondary purpose is annulled].
+
+Chapter 20
+
+
+
+Mishnah 1
+
+הכרים (mattresses) – made to be filled with wool or feathers/down, a a person places them underneath his head.
+והכסתות (cushions) – they ae like mattresses, but they are long and large, and the entire body of a person lies on them.
+מרצופין (packing bags, leather bags, sacks – adapted for ship-loads) – like a species of large leather sacks that they place in them goods that they take on ships.
+הרי אלו טמאים מדרס – fo all of these are used also for lying.
+קלוסטור (basket – fodder basked used instead of a muzzle) – a kind of folded basket that they suspend in the mouth of an animal, and they put in it fodder and barley-corn and the animal eats when it is walking.
+תורמל – a large leather pocket that the shepherd places there all of his belongings.
+כריתית (a leather bag containing one Se’ah) – a small leather bag.
+רבצל (small bag for perfumes, spices) – small leather bag that they place spices in.
+מזודה (traveling bag containing provisions) – a vessel that they place in it food/provisions for travel. The Aramaic translation of "צידה" – is "זוודין" – travel bag.
+הרי אלו טמאים מדרס – all of these that are taught in the Mishnah, if each of them has the measurement that is explained with them or more, they defile through treading/Midras, and they are used for lying with their work/task. But not with less than the defined measure [of the Mishnah].
+נפחתו טהורין – for all of these are made to receive/hold things, that the receptacle prepares them and designates them to be fit for lying and sitting, and when it becomes damaged/worn out, the primary purpose which is reception is annulled , and for that purpose it was called a vessel.
+ובטלה הטפלה – which is defilement by treading.
+
+Mishnah 2
+
+חמת חלילין (bagpipe) – a bag that is full of wind and they place the flutes in he mouth of the bag and the wind exits through the incisions/holes and produces from the flutes a sound of song.
+טהורה מן המדרס – for it is not fit for lying.
+עריבת פיסונות (a trough for mixing mortar) – a trough that they bring into it small stones and clods of earth in order to provide a mold filled with earth or rubble of ethe building. And [the word] פיפוסנות is the language of “he took up a lump [of brittle stone] and threw it at it (the idolatrous statue)” as we state in the Gemara in [Tractate] Sanhedrin 64a concerning Mercurius (name of the Roman divinity, identified with the Grecian Hermes).
+בית שמאי אומרים מדרס – for they hold that they use it for lying with their work. But the School of Hillel holds that they don’t use it.
+שנסדקה טמאה מדרס (which was split is impure through treading) – but if it was not split, it not impure through treading, for we say to him: “Stand and let us do our work.” But when it was split and liquids come out, it is not worthy other than for lying. But less than two LOG or more than nine Kab, is not ritually impure through treading and even if it was split.
+ונתפחה (and it swelled up) – on account of the rains the wood swells and the split is closed up.
+טמאה טומאת מת – as it was at the outset before it became split, because it has a receptacle. But it is not impure from treading, for it is not designated to lie upon it, for they use it in kneading.
+בקדים ונסדקה – after the wood had swelled up and the split had closed up, he placed it in an east wind and it split.
+טמאה מדרס – that it returned to being fit for lying but not to knead with it.
+זה חומר בשיירי כלי עץ – that at their outset they are not impure through treading, but when they are split, they are impure through treading.
+כלי נצרים – baskets made of wickerwork of willows and of similar things.
+עד שיתחסמו (until they be sealed/glazed) – when their upper rim/lip is completed.
+אע"פ שנשרו שפתותיהן כל שהן – that their lips fell and there doesn’t remain anything of their lips to any degree at all, they are ritually impure.
+
+Mishnah 3
+
+מקל – merely [a wooden] staff that a handle/heft for a hatchet according to the time [of use], but did not fit it [permanently] within it.
+חיבור לטומאה בשעת מלאכה (is a connector for uncleanness at the time of its use) – even though that on its own, it is a plain wooden vessel, it does not receive ritual uncleanness; but here it is a sleeve, and handles increased through the Torah of the defilement of the vessel or the food, and if the ax/hatchet became defiled, the handle became defiled, and similarly, if the defilment came in contact with the handle, it is defiled, and the ax/hatchet became defiled with it. And specifically, at the time of work there is a connector/attachment to defilement, but not during the time when not working., for when it is not the time of work, a person generally would throw them among the wood.
+דיוסטר (the transverse staff of the upright loom/pole reaching from end to end) – a vessel that one uses for two sides. [The word דיוסטר – is now broken down into its component parts. "דיו" is “two;” "סטר" is “sides,” as we translate in Aramaic, “to one side.” And it is a staff that has two incisions, one from the bottom and the other from the top, and two handles are inserted in them, one from the east to the west and one from the north and the south, and the women roll the yarn that is in the spindle, and we call it NASPA in the foreign language. And sometimes they make these handles from iron and they receive ritual impurity.
+קבעו בכלונס (if he inserted the transverse staff of the loom in the beam/yarn winder) – if he inserted the transverse staff of the pole reaching from end to end), that is the staff with its two handles/pegs in the beam, which is a long and large piece of wood that is fastened into the ground.
+טמא – the traverse staff of the upright loom reaching from end to end is impure from this side and that, if the defilement came in contact with it, for it is an attached staff to the handles/pegs whether at the time of work or not at the time of work, since it was affixed, a person is not likely to throw it among the wood, but the traverse staff of the loom in the beam, it is not attached to it, and the rest of it whether above or below is ritually pure, for the staff of the loom in the beam is long and large.
+
+
+כסא – that is made, and it is affixed into the traverse staff of the loom in the beam, the chair is impure through treading, but the traverse staff of the loom in the beam is not attached to it to be made impure through treading like it.
+עשה בו כסא –from the traverse staff of the loom in the beam, he made a chair.
+אין טמא אלא במקומו – that is, the need of the sitting. But the rest of the traverse staff of the loom in the beam is pure.
+קבע הכסא בקורת בית הבד (if he affixed the chair onto a beam in the olive press) – that gathers/stores away the il from the olives, the chair is ritually impure through treading, but the beam is not attached and is a pure. But if from the wood of the beam itself the chair is made at one end, even the chair is pure, for we say to him: “Stand and let us do our work.” And it is taught in a Baraitha in Torat Kohanim [i.e., the Sifra, the Halakhic Midrash on the Book of Leviticus): “[Any bedding on which the one with the discharge lies shall be unclean, and every object] on which he sits shall be unclean” (Leviticus 15:4) – “it includes even one who sat on a stone or on the beam, the inference teaches us, a vessel, but not a stone nor a beam, and I will not exclude the vessels of stone, the vessels of excrement or vessels of earth, the inference teaches us the vessel, the vessel that is designated to receive impurity, but these vessels do not receive defilement ever (see Sifra Metzora, Parshat Zahav, portion 4, beginning of the seventh chapter, letter 10). I lack all other than a chair or a bench or a chair with a back/soft seat that is designated for sitting , from where is the chest of the bath attendant, a chest that opened from its side, a trough from two LOG until nine Kab that was chipped, he is unable to wash his foot in it, the inference teaches us, “and all the vessel,” which is an extension. It is possible even if he covered a Seah and sat upon it, a field requiring three Kab of seed and he sat upon it, the inference teaches us, “on which he sits” (Leviticus 15:4), that which is designated for sitting, we don’t say to him: “Stand up, and let us do our work” (see Talmud Shabbat 59a).
+
+Mishnah 4
+
+עד שיקצע (until he smooths/cuts off/trims the rough parts) – that he would cut it off and establish it for sitting. And the Halakha is according to the Sages.
+אע"פ שקבעה בכותל טמאה – through defilement through a corpse or a reptile. But it is not annulled from being a vessel, and we don’t say a vessel that is attached to the ground is like the ground itself, but rather only when it was attached/connected to the ground at its outset, or that it was made in order to serve the ground.
+
+Mishnah 5
+
+כופת (a stool/a block with a concave top to sit upon) – a vessel designated for sitting. And it is of date-palm.
+שקבעו בנדבך (that was fixed into a course of the wall, course of bricks/stones) – in the row of the building.
+בנה עליו ולא קבעו (built upon it but did not fix it) – in the manner that the artisans do when building an arch/doorway over the boards and afterwards sawing them.
+טמא – if he person with gonorrhea sat on the building that he is upon, the stool/block with a concave top to sit on that is under the building is defiled. For the person with gonorrhea defiles that which he sits upon and that which he lies upon that is under the stone used for closing a pit (which may be over a corpse). And similarly, they fixed it but did not build upon it and the person with gonorrhea sat upon it when it is fixed, it is ritually impure, but it is not nullified in this. But when he fixed it and built upon it, it is nullified in regard to the wall, and it is like a wall.
+מפץ (a mat of reeds, bark, the poor man’s mattress) – like the species of matting made from reeds or from bulrushes/reed-grass.
+על גבי הקורות – of the attic.
+מעזיבה (a concrete of stone chippings, clay) – plaster and pebbles of stones that one places on the room. And all the while that one did not fix the mat of reeds in the walls and the person with gonorrhea sat on the concrete of stone chippings, the mat is defiled that is below it, but it is not annulled from the laws of a vessels, for if he wanted, he could take it. And similarly, if he fixed it but did not place upon it the concrete of stones and the person with gonorrhea sat upon it, it is impure from sitting. But it is not annulled until he fixes it and places the concrete of stone chippings upon it.
+כדרך קבלתה – its rims below.
+כדרך שלא קבלתה – its rims above.
+
+Mishnah 6
+
+סדין שהוא טמא מדרס – and it is appropriate to be defiled through treading, as it states, but it is not actually defiled through treading. For if so, as it is taught in the concluding section ‘of the Mishnah] “that is susceptible to uncleanness from corpse uncleanness,” let it be taught “but it is impure through contact with treading, as it is taught in the third chapter of Tractate Menahot (הקומץ רבה) [see also Tosefta Tractate Kelim Bava Metzia, Chapter 11, Halakha 9].
+ועשאו וילון – a curtain for the opening, or a curtain for a ship. And specifically, when he made it through a change in action, but thought [alone] does not remove it from defilement that it was appropriate for it.
+אבל טמא טמא מת – because the sun warms it (see Talmud Betzah 14a) it (i.e., the sheet) is wrapped in its rims periodically, therefore, it is not annulled from the laws of a vessel.
+מאימתי טהרתו – that the law of treading is annulled from it.
+משיתפר – In the Tosefta it is proven that the School of Shammai (see above, Tractate Kelim Bava Metzia 11:6) requires when it is torn and one fixes it to the measure of the opening, and one sews on it loops/couplings to hang it on a curtain or on a ship. But the School of Hillel states: “when he ties it up” and it doesn’t require tearing. But rather, one he ties on it the loops/couplings in order to suspend them upon them. And there are books that have the reading: “The School of Shammai states from when it is broken,” and that this is the reading, meaning to say, that when he breaks it and tears it in order to sew it to the measure of the opening.
+ר' עקיבא אומר משיקבע – from the time that he will hang it on the opening or on the ship. And the Halakha is according to the School of Hillel.
+
+Mishnah 7
+
+לארכה טהורה – the length of the reed corresponding to the length of the matting [of straw], is pure, but it is not appropriate for lying, for the reeds damage the person lying down, but they are not appropriate for anything other than interlacing.
+כמין כי – the Greek [letter]. That is akin to the reverse of our [letter] "כ". Meaning to say, it is always impure util he pulss the reeds from three sides. And the Halakha is according to the Sages.
+עשאם לרחבה – the length of the reed to the width of the matting.
+ד' טפחים – when there is between each reed four handbreadths, it is appropriate to lie upon between the two reeds.
+נחלקה לרחבה – and its reeds were broken in-half.
+רבי יהודה מטהר – for it is not appropriate for lying. But the Halakha is not according to Rabbi Yehuda.
+המתיר ראשי מעדנים (he who loosens the tops of reed matting) – it is custom of those who make matting that when they complete the mat, there remains a kind of border/hem. And they raise it in all two handbreadths a twisted thread and tie it so that the web will not be destroyed. For if it remains, it stands to be destroyed and would be annulled from the notion of being a vessel, and is pure. 
+Reed matting, ties, like (I Samuel 15:32): “Agag approached him (i.e., Samuel) with faltering steps,” meaning to say, it is tied in the manner that forbidden things are tied, and similarly (Job 38:31): “Cast you tie cords to Pleiades.”
+שהם של ששה טפחים – two handbreadths between each reed matting, and a handbreadth from here and a handbreadth from there.
+משתקנב (when it will have been trimmed) – that he will sever/cut and lop off the heads of the protruding membrane, and this is cutting/trimming.
+
+Chapter 21
+
+
+
+Mishnah 1
+
+הנוגע בכובד העליון (he who touches the upper beam from which the warp depends) –the weaver has two round pieces of wood, the first that the warp (i.e., longitudinal) thread is wrapped around, and the second that is in front of it that all the while that he continues to weave, he wraps the woven curtain. And because they are heavy, they are called כובד.  And the upper beam from which the warp depends is what is in front of him, and the lower beam (כובד התחתון – the roller on which the web is wound as it advances) is distant one from him for all the warp (longitudinal thread) is wrapped on it.
+הנירין (the cross-beam of the loom – the leashes or thrums to which the threads of the warp are attached) – they are the woven threads on the reed, and for them, they raise slightly the threads and make a path that the weaving of the thread goes.
+קירום (the row of slips or thrums in the loom to which the threads of the warp are attached) – comb/strigil that one strikes on the weaving and fastens the threads
+בחוט שהעבירו על גבי ארגמן – after the embroidered garment is made, they place threads on it that it should not become soiled, and those threads were not attached to the cloth.
+ובעירא (white substance, undyed wool or cotton – this is the "אירא" /undyed wool or cotton that is mentioned in the first chapter of [Tractate] Shabbat [11b]: "ולא גדרי באירא שבאזנו"/nor a common weaver with undyed wool in his ear. And this is a small piece, from wool or flax or from wool of the vine that they weave within the wraps for beauty, and he throws it into the warp/longitudinal direction of the latitudinal direction/woof that is wrapped within it, and there are some of them that are black and red, and if it will not be eventually restored, such as for example that it is red and now he wants to bring in undyed black wool, and even those it has not split the cloth, there was no attachment/combination.
+בנפש המסכת (the woof) – the threads of the woof/latitudinal direction that go within the warp/longitudinal direction within the body [of the garment], and every thing that the weaver places within the woof to repair his weaving is called "נפש" /the soul of the woof, and when he comes in contact with them it is coming into contact with the clothes – which is attachment.
+שתי העומד (the warp of the standing loom) – that he needs still for the clothing and stands to be woven.
+וככפול שהעבירו על גבי ארגמן (the double/folded over thread which one passed over fine purple) – a piece of the cloth that they sew on the purple so that it doesn’t become soiled, it is like it is attached to the cloth.
+עירא שעתיד להחזירה (the spool which is going to be returned [to the web]) – as I have explained above.
+בצמר שעל האימה (with the wool that is on the distaff) – there are those who have the reading [of the word אימה as] עימה with an "ע" and it is all the same. And it is a long staff or a reed that the women tie up the wool and spin.
+באשוויא (the staff around the which the wool is put, spool) – the wool that is on the spool, and the distaff and/or the spool both of them are made for spilling, but each is different from the other in their shape/form.
+טהור – for it is not attached.
+פיקה (whorl, spinner) – a kind of small round piece of metal that has an incision, that the women put into the top of the spindle/distaff to make it heavy, and they call it a POSROLAV in the foreign language.
+עד שלא פירעה (until they didn’t lay it bare) – before releasing it.
+משפירעה – once he released it.
+
+Mishnah 2
+
+קטרב (cross-piece in front of yoked animals; the pin fastening the ropes of the yoke to the pole) – it is explained above in Chapter “Metal Vessels” (Tractate Kelim, Chapter 14, Mishnah 4) which are two pieces of wood from two sides of the yoke in which incisions have been made , and they bring into this incision a piece of wood called a קטרג /cross-piece in front of yoked animals/the pin fastening the ropes of the yoke to the pole, and tie it so that the cattle will not become detached/slip away.
+בעין (ring-shaped pad around the animal’s neck – a halter of soft material) – a woolen or leather pad or sack that they tie on the neck of the animal and the yoke is upon it.
+עבות (chain or rope for fastening the yoke of the animal to the plough – the pole tied to the yoke by means of a knotted rope) – a long and thick piece of wood tha tis in the plough, that enters into the yoke.
+החרב (the sword-shaped handle of a plough) – a piece of wood made in the shape of a sword that catches in the wild-growing bushes.
+והכורך (part of a plough containing a receptacle out of which the seed falls during the ploughing) – a curved piece of wood similar to a saddle/handle of a saddle and it is sunk in the ground at the time of the ploughing.
+ביצול (in the cross-piece or handle of the plough) – a piece of wood that the person who ploughs holds in his hand, and he strikes the plough on each side when he wants. The explanation of – [the word] "יצול" – is a staff [as in] (Deuteronomy 16:19): “you shall not judge unfairly,” which we translate into Aramaic, “you shall not pervert the law.”
+עין של מתכת – the metal ring.
+לחיים (cheek pieces/plough guides) – two pieces of wood that are in the incisions of the yoke.
+עריים (iron-tipped ploughshare) – made like a kind of vessel of chiseling stones and with it breaks up clods of dirt. And it is called עריים from the language of (Jeremiah 51:58): “[Babylon’s broad wall] shall be knocked down,” (Psalms 137:7): “Strip her, Strip her to her very foundations!” But the Halakha is not according to Rabbi Yehuda who declares the cheek pieces/plough guides to be pure [used to increase the soil].
+
+Mishnah 3
+
+מגרה (saw) – iron filled with notches that we saw with it the tablets and boards. And in the foreign language it is SIGA. And the saw has two pieces of wood, one from this side and another from the other side, and through them the carpenter/artisan captures wood and at the time that he saws the tablets, and these pieces of wood are a handle for the saw. But if the saw became defiled, a person who comes in contact with/touches them is impure, for they are handles to it.
+בחוט ובמשיחה (the string and the rope of the saw) – at the top of these pieces of wood which are handles, they tie a string or a rope or a rope’s length that goes over the length of the saw and attaches between its teeth and preserves it.
+באמה (crosspiece) – a long piece of wood that is the middle of these two pieces of wood and goes throughout the length of the saw is called an אמה".”
+בסניפין (the side-pieces of the saw which hold the blade, and the wedge with which the cord is twisted) – a small piece of wood that is placed from the string and the rope of the saw until the crosspiece, and upon it, it twists and makes a fringe of the string and the rope of the saw, and one head is within the thread and the other is within the crosspiece, and sometimes he would put two there.
+מכבש (carpenter’s vise for straightening wood) – it is a place that the carpenter has for wood that he presses and detains the curved pieces of wood and the curved tablets/boards and the crooked pieces in order to straighten them, and similarly, he detains there the wood and the boards that they should not move this way or that until he repairs them for his work.
+קשטנית (bow=shaped handle of a borer, “bow-drill”) – like a kind of small bow of wood that they insert in it the iron of a borer when he wants to bore/penetrate into it, but when a person holds the bow and rolls the iron in it, but if the iron is impure, the bow is not defiled, for it is not considered an attachment, for it was their practice to not attach the bow to the iron.
+מסר הגדול – large saw that is made to saw beams, and they make it like a kind of square from thin pieces of wood and the saw is in the middle and that square is called a frame.
+טהור – the part that is impure is only that of the place of the holding of the handle alone. But the Halakha is not according to Rabbi Yehuda.
+יתר (bow-string) – the cord of the bow. It is the language of (Psalms 11:2): “they set their arrow on the string.”
+אע"פ שהיא מתחוה (even though it is stretched out) – even though the arrow in the bow-string and in the bow is stretched to shoot it, and the arrow is is defiled, the bow and the bow-string are not defiled, for the arrow is not connected/attached to the bow and the bow-string.
+אישות (mole) – it is a creature that has no eyes. And the owl, we translate into Aramaic as moles, and we hunt it because it destroys the fields.
+טהורה – that it is not considered a vessel.
+כל זמן שהיא מתוחה – and an iron arrow is in it. If the arrow is defiled, the [mole] trap is defiled. Ut the Halakha is not according to Rabbi Yehuda.
+
+Chapter 22
+
+
+
+Mishnah 1
+
+השלחן והדלפק (the table and the delphica/a three-legged table used as a toilet table or a waiter) – a wooden vessel that they place upon it flasks and jugs and food and liquids, and from it, they take and place it on the table.
+ושייר בהן מקום הנחת כוסות – which was not damaged or that was not covered [with marble], for if all it were covered with marble, it would be pure like a stone vessel, for we follow after its covering.
+מקום הנחת חתיכות – of [pieces of] bread and meat. For if there was no place on the table for the placing of pieces [of bread and meat], it is not a table and it is not a delphica/three-legged table used as a waiter. But the Halakha Is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+שניטלה אחת מרגליו טהור – for it is not fit as a table, for it is not appropriate to eat upon it.
+ניטלה שלישית טמא – for it is appropriate to eat upon it like on top of a board. And it is something that he would consider to eat upon.
+אינו צריך מחשבה – for since it is appropriate to eat upon it, it is susceptible to receive defilement.
+וכן הדולפקי (and similarly the delphica) – its law is like that of the table. And just as there was disagreement regarding a table, so there was disagreement regarding the delphica. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+ספסל – a wide and long board/plank, its one end/head/ is fastened with a a high board/plank and similarly its second head/end, in order to left it up from the group that it would be appropriate to sit upon.
+ניטל השני טהור – for it is not similar to a table that if the removed three legs it is impure, for a bench whose two ends/heads were broken is not appropriate for sitting, for a person who sits upon it is like sitting on the ground.
+אם יש בו גובה טפח אמא – that the board/plank is a handbreadth thick it is appropriate for sitting.
+שרפרף (a sort of camp stool/footstool) – a bench for the footstool of a person.
+הכסא שלפני קתדרא (stool that is before the throne/chair with a back) – its law is like that of a footstool.
+
+Mishnah 4
+
+שניטלו חפויט (that its seat boards/coverings were removed) – it is the language of covering that opens, like a kind of teeth that extend outward from all sides of the chair of the bride, and are made in order to support them.
+בית שמאי מטמאין – for they are still fit for sitting.
+ובית הלל מטהרין – for they are not fit for the bride, for it is like it is broken.
+אף מלבן הכסא טמא – meaning to say, that even the frame of the chair on its own, without the seat and without its cover is impure, all the more so that he chair without its covering is impure. The frame, is the form of square brick they make on the chair and they sit upon it.
+כסא שקבעו בעריבה (a chair that one affixed to a trough) – they brought a chair from another place and affixed it in a trough in the manner of his sitting. But the trough is not impure through treading. For it is appropriate for kneading.
+בית שמאי מטמאין – for it did not annul the seat concerning the trough.
+ובית הלל מטהרין – [makes it pure] from [impurity through] treading, for the seat is nullified concerning the trough. But concerning a seat made in the trough itself, the School of Shammai agrees with the School of Hillel that it is pure.
+ושמאי אומר – even the sea that is made inside the trough itself is impure through treading.
+
+Mishnah 5
+
+כסא שלא היו חפויו יוצאין – that the boards/planks do not protrude outside of the chair. That the chair is made from four [pieces of] wood and planks fixed from three directions of the chair stands high under the wood that is fastened with each other, and from above the wood, tablets are made to sit upon them. But if the tablets are broken that are made for sitting, one can tip the chair to each side that one wishes and to sit upon those boards that are affixed from the three sides of the chair, but when they protrude outward, he is not able to tip it on its side. And the covers/seat boards mentioned here are not like the covers/seat boards mentioned in the first part of the Mishnah, for they are like protruding teeth, but rather for the boards that cover the wood are called חפויו/upholstered seat.
+
+Mishnah 6
+
+שניטל חפויו האמצעי – that the middle board/tablet was removed and there remains a board from here and a board from there.
+טמא – for it is appropriate for sitting.
+אם היה רחב טפח – it would be appropriate for sitting, but if is not, it is not [appropriate for sitting].
+
+Mishnah 7
+
+שנים מחפויו – from the tablets that are made for sitting.
+רבי עקיבא מטמא – But the Halakha is not according to Rabbi Akiba.
+ונשתייר בו בית קבלה – that is slightly hollow and appropriate to receive pomegranates is pure, and we don’t defile it because it has a receptacle.
+מפני שבטל העקיר – for is made for the primary purpose of sitting and not as a receptacle , for since the primary purpose was nullified, and on whose account it was considered a vessel, the secondary purpose was annulled, but it was not nullified for the reason that it has a receptacle. And this is the Halakha. And this is taught above in the chapter “Who takes apart/loosens” (Tractate Kelim, Chapter 19, Mishnah 10) and in the chapter “Mattresses and Pillows” (Tractate Kelim, Chapter 20, Mishnah 2).
+
+Mishnah 8
+
+שידה (chest, strong box) – made like a kind of ark. And we are speaking of a chest that does not hold forty Se’ah, which is susceptible to receive ritual impurity.
+שניטל העליון – the covering that is over it.
+התחתון – its rim.
+ניטל העליון והתחתון – but the planks that are on the sides remained.
+וחכמים מטהרין – And the Halakha is according to the Sages.
+הסתת (stone-cutter, chiseler) – who cuts/chisels stones. And he prepares for him a place to sit on one end of the stone when he is cutting/chiseling the other end.
+
+Mishnah 9
+
+כופת (a block with a concave top to sit upon/bolster, stool) – a thick and wide piece of wood, and this is implied in his explanation in the Tosefta (see Tosefta Demai, Chapter 1, Halakha 11 and see also Tosefta Kelim Bava Batra, Chapter 2, Halakha 1).
+סרקו – which was painted.
+וכרכמו (which was varnished) – which was colored with crocus/saffron.
+ועשאו פנים (or was polished) – he invalidated it with an adze and made it smooth with a tool for planning wood, that it should have a nice appearance.
+רבי עקיבא מטמא – for it is for sitting.
+וחכמים מטהרין – for it is considered like a plain piece of wood.
+עד שיחק בו (until he will make a hollow on it) – until he hollows out a place of sitting.
+התקינו לישיבה – from impurity through treading/Midras, because they are not made for sitting and knowledge of it was abolished among all people.
+סרגן בגמי (if he plaited them over with reed-grass) – on their openings, in the manner that they plait the beds.
+טמאין – that the straw and the hackled wool/a soft spongy substance won’t be able to fall, and they are appropriate for sitting.
+
+Mishnah 10
+
+האסלא (privy/toilet; iron frame of a privy-stool covered with leather) – place of sitting of iron which is covered with leather, and they sit upon it in the toilet.
+פירשה (if it was separated) – the leather from the iron.
+העור טמא מדרס – that the leather by itself is appropriate for sitting, but the iron without the leather is not appropriate for sitting, but it is appropriate for other usages.
+טרסקל (basket) – a small basket made from peeled willows, and they eat bread upon it.
+והטרסקל טהור מכלום (a chair on three legs, a camp-chair is clean of all) – that because of its being small, it is not appropriate for sitting , and neither for the rest of the usages, for it has no walls.
+ספסלים שבמרחץ – they are of marble.
+ששתי רגליו של עץ טמא – if the person with gonorrhea sat upon it, the legs of wood are unclean because of uncleanness through sitting. But the bench itself is ritually pure, for the stone vessels have no defilement at all, neither from the words of the Torah nor from the words of the Scribes.
+ואחת של אבן טהור – for it is as if the bench is completely made from stone.
+ששיגמן (which one planed; or that one joined with bamboo) – that had become unfit and were repaired with a tool to plane wood/a chisel.
+שיהו המים הולכים תחתיהן – but they are not made for sitting, but people sit there in order that they not be soiled from the water of bath-houses that come out. And the Halakha is according to the Sages.
+קנקילין (perforated vessel for fumigation) – a vessel that they place fire and sulfur underneath them in order to fumigate the clothing that is upon it.
+שיש לה בית קבלה כסות – that it has a receptacle to receive the clothing that is upon it.
+ככוורת – that it is perforated from its two sides.
+
+Chapter 23
+
+
+
+Mishnah 1
+
+הכדור – PLOTA in the foreign language.
+והאימום (model, shoe-maker’s last) – frame of a shoe. And all of these their outer sections are leather and they filled from the inside with hair or hackled wool/a spongy substance.
+והקמיע והתפילין (the [parchment] amulet and the phylactery) – there is within the housing of leather [Biblical] portions written on parchment.
+ובמה שבתוכן טהור – if one of these was defiled through [contact with] a corpse and afterwards was torn, and a person came in contact with what is within them, he is ritually pure, because there isn’t any attachment with what is within them, and there isn’t anything that is within them that is ritually impure like them.
+הכאוף – like אוכף/saddle.
+הנוגע במה שבתוכו טמא – if the saddle was defiled through [contact with] a corpse, just as what touches it is ritually impure, so the person who coms in contact with what is within it is also ritually impure.
+מפני שהתפר מחברו (because the stitching connects it – the covering to the stuffing) – and makes it one, that which is within with the outer part.
+
+Mishnah 2
+
+זריז האשקלוני (the Ashkelonian saddle) – a wide belt in which harness/saddle the cattle. It is the Aramaic translation of (Genesis 22:3): “And he (i.e., Abraham) saddled his ass,” and he saddled it. And in Ashkelon they make it of wood, and it is called the Ashkelonian saddle on account of their place.
+מדוכה המדית (a Median mortar – on the protruding handles of which the pounders ride when at work) – a mortar that is made in Median. They take a large, thick, and long piece of wood, and they hollow it out/shape a receptacle in its middle, and ride upon it from here and from there and pound it/crush it. Therefore, it has upon it the law of מרכב/riding upon it.
+עביט של גמל (the cushion on the camel’s back) – It is the Aramaic translation of the camel bearing for the first time, the cushion on the camel’s back (Genesis 31:34): “[Rachel, meanwhile, יhad taken the idols and placed them] In the camel cushion [and sat on them].”
+טפיטן של סוס (horse-cloth, housing) – the saddle that is upon the horse in the language of eh Mishnah it is called טפיטן/horse-cloth, housing, and for a camel, its name is a cushion/עביט, and of a נאקה/camel it is called a saddle, each one has its name upon it. And all of them are for riding, but there are from them that sometimes they are made to sit upon them.
+טפיטן של סוס טמא משום מושב – but it is not ritually impure through riding other than which is designated for riding through spreading of the feet, but it is not made for sitting at all.
+בקונפון (plain for exercise and amusement – because soldiers and sports stand upon it) – a field that the kings play there, and they regularly sit on the horse-cloth/housing of the horse to see the playing of the king, therefore it is impure through sitting. קןנפון is a field, KANPO in the foreign tongue. But the Halakha is not according to Rabbi Yossi.
+אבל אוכף של נאקה טמא – Maimonides explained, that it is impure through sitting. And the first Tanna/teacher said it, for he argues concerning the horse-cloth of a horse, but agrees regarding the saddle of a camel that it is ritually impure through sitting. But my teachers/Rabbis explained, but a saddle of a camel is impure through riding. But Rabbi Yossi stated that, for he agrees with the first Tanna/teacher regarding the saddle of a camel that it is not designated other than for riding.
+
+Mishnah 3
+
+חלק מגעו ממשאו (distinguished touching it from carrying it) – for a person who carries [something] defiles clothing but the one who touches it does not defile clothing.
+תפית של חמור (saddle of a sumpter-ass – consisting of wooden frames) wood that we place on top of the donkey to attach and to tie upon them the load, but they are not appropriate either for riding nor for sitting.
+שינה אתת הנקבים (if one changed the width between the spaces) – that through the change of their incisions/spaces, one gives place for a person to sit there.
+או פרצן (or broke them into one another) – that he removed them from their places and put them one at the side of the other. And there are those who interpret: the saddle of a sumpter-ass is pure because there isn’t a handbreadth of width, and all where there isn’t a handbreadth of width is not appropriate for sitting, and when he changed the width between the spaces, that is, that he widened the place for sitting or that he broken them into one another, and it became a place of sitting that was a handbreadth wide, it is ritually impure.
+
+Mishnah 4
+
+המטה והכר והכסת (the bed and the mattress and the cushion) – even though that the corpse does not defile through treading, and these are made for a corpse but not to sit upon, even so, they defile through treading, because the women sit upon them [and bewail their dead] (see Tosefta Kelim Bava Batra, Chapter 2, Halakha 8).
+ומשבר של חיה (the travailing chair of the midwife) – the sitting place of the woman who is giving birth. We translate into Aramaic that of (Exodus 1:16): “[When you deliver the Hebrew women, look] at the birthstool: on the travailing chair/על מתברא.
+שהוא כורם עליו (upon which he piles the clothes – to press them) – we have this reading. Meaning to say, that he folds and repairs there the clothing.
+אמר ר' יוסי אין בהן משום מושב – and our Mishnah of the chapter that is above (Tractate Kelim, Chapter 22, Mishnah 7) where it is taught: "כסא של כלה שנטלו חפויו"/”Also a chair of the bride whose seat boards have been removed” which implies that if the seat boards had not been removed it is ritually impure. This is in conflict with Rabbi Yossi. But the Halakha is not in accordance with Rabbi Yossi.
+
+Mishnah 5
+
+החרם (the fish net) – it is the language of (Ecclesiastes 7:26): “[Now, I find woman more bitter than death;] she is all traps, [her hands are fetters and her heart is snares].” A net is made from threads that are tied one to the other, and in it are many incisions, but that there is a bit at the bottom of the net that is woven like clothing which is called זוטו/a catch, a bag-like receptacle for catch in the fisher’s net;/the solid web of the net-work (being a receptacle of solid web). And the entire net is susceptible to receiving defilement because of the webbing like clothing that is at its bottom.
+הרשתות והמכמרות (the nets and the traps) – kinds of traps that they hunt wild beasts, and birds and fish.
+מדף (clap-board, trap for birds) – the hunters that hunt birds bring a board of wood and place underneath the board [pieces of] wheat or broken pieces [of barley] , and the bird comes to eat them and the board falls upon it and it is captured.
+פלצור (a kind of snare, press) – a kind of wooden trap.
+הסכרין (the skeins of the fisherman/water-locks for fishing purposes) – that close up and dam in/bar the water, it is the language of (Genesis 8:2): “The fountains of the deep [and the floodgates of the sky] were stopped up.”
+טמאים – they are susceptible to receive defilement if the came in contact with a corpse or a reptile.
+אקון (reed basket used as a fisher’s cauf) – a basket that they hunt in it fish.
+רטוב (basket made of green twigs, used as a bird’s trap) – a basket that they hunt birds with.
+כלוב (shed, coop, twisted together) – it is made from wicker of a folded willow or from reed-grass, and there is a cavity in the center, or less between each wicker, and they place birds there. And we call it GEVIAH in the foreign tongue. And in Scripture (Jeremiah 5:27): “As a cage is full of birds, [so their houses are full of guile;].”
+
+Chapter 24
+
+
+
+Mishnah 1
+
+שלשה תריסין הן – there are three laws divided/disputed from each other regarding shields, which are protecting.
+תריס הכפוף (bent shield) – which is found with us, that surround a person from three directions.
+טמא מדרס – that is made for lying, that we lie upon it during war, and all the more so, that it defiles through that which is impure through contact with a corpse, that we hold that all who are impure through treading are defiled through contact with a corpse.
+שמשחקין בו בקומפון (with which they play in the field/plain for exercise and amusement) – in the field of the king’s valley, two come, each one with his sword in his hand sand a small round shield that is not bent in his left hand, and each of them learn to defend with his shield so that his fellow doesn’t strike him. And we call it ASHGARIMER in the foreign language.
+טמא טמא מת –and the same law applies when he is defiled from the defilement of a reptile or from a carrion and the rest of the defilements together, except for treading, which is not made one of the original causes of Levitical uncleanness if a person with gonorrhea lay on it or sat upon it, but rather first degree [of Levitical uncleanness] like when having contact with someone with gonorrhea.
+ודיצת הערביין (a shield used at Arabian sports) – the smallest shield that the Arabs use for dancing/rejoicing and for joy and sport, but it is not a vessel of use [and is clean of all uncleanness].
+
+Mishnah 2
+
+בקתדרא (of a throne) – which is short and surrounded from three sides.
+טמאה מדרס – that it is designated for sitting.
+כמטה – which is long and designated for placing on it wares/goods. And a person who lies on it, we say to him, “Stand up and let us do our work.”
+ושל אבנים – that is made to carry stones on it.
+טהורה מכלום – because it is breached from its bottom with large incisions like one that produces a pomegranate.
+
+Mishnah 3
+
+שנסדקה טמאה מדרס – for since it became chipped off/cut into and is not appropriate for kneading, we designate it for sitting.
+טמאה טמא מת – for it is a vessel of usage.
+הבאה במדה (holds prescribed measure) – that it holds forty Se’ah in moist which are two Kor dry.
+טהורה מכלום – that because of its heaviness and size it doesn’t carry full, but we require something similar to a sack that carries full and empty.
+
+Mishnah 4
+
+תיבה שפתחה מצדה – it is used for sitting with its work/task, that we are able to use I when he is sitting, at the time when its opening is on its side. Which is not the case when its opening is from above. And [the words]: "הבאה במדה"/ that which holds the prescribed measure that are taught in our Mishnah that it is clean of all, refers to that it is not designated for Midras/treading uncleanness, for that which is unclean through treading – is even when it holds the prescribed measure, it is always impure.
+
+Mishnah 5
+
+תרבוסים (dressers/counters) – leather vessels similar to chests.
+ספרים – who engage in blood letting.
+טמא מדרס – it is large and appropriate for sitting or to mix wine upon it.וש
+שאוכלים עליו – it is a vessel of usage.
+ושל זיתים – to press on it the olives. It is not considered a vessel for human usage.
+
+Mishnah 6
+
+בסיסאות (stands) – (Exodus 30:28) “and its stand” which we translate into Aramaic as "וית בסיסיה"/and its stand.
+ושל דלפקי (delphica – a three-legged table used as a waiter or toilet table) – a wooden vessel that one places upon it flasks/bottles with a wide belly and a narrow neck and jugs and food and drinks, and from it, we take and place on the table. But the base that is in front of it is not for sitting, but it has the status of a vessel.
+ושל מגדל (turret, cupboard) – a wooden storehouse. ARMRIAV in the foreign language.
+טהור מכלום – it is not a vessel and its shape proves it.
+
+Mishnah 7
+
+שלש פנקסיות הן (three kinds of writing tablets) – that are made to write uppn them, like the shopkeeper on his writing tablet.
+אפיפורין (papyrus) (see Tractate Kelim, Chapter 16, Mishnah 1) – a board that they place upon it the powder of the dust and they write upon it purchases. And it is large and appropriate for sitting.
+שיש לה בית קבלו שעוה – a board that the grind its face in wax and mark on the wax with a chisel.
+וחלקה (smooth one) – that has no wax on it, and they write upon it with ink, and it has no receptacle.
+
+Mishnah 8
+
+של זגגים (frame of the glass-makers used to put their wares on) – they place upon it glass vessels.
+סרגין (frame of the netmakers) – those who make harnesses/riding seats. In Arabic they call מרכב/riding seat a SIREG. And there are those who interpret/explain that they strap (in zig-zag)/girth the lattice-work/mesh, and it is pure from everything, because it is not from what a person uses.
+
+Mishnah 9
+
+משפלות (wicker baskets carried on a pole over the shoulder – see also Tractate Kelim, chapter 19, Mishnah 10) – baskets made to bring out manure to the fields.
+של זבל טמאה מדרס – for It is appropriate for sitting.
+והפוחלץ (a bale made of a net of ropes with wide meshes , containing the freight of camels) – it is made similar to sieve made of netting and its incisions are wider than that of wicker baskets of straw , and it is not fit for even to receive straw, since its incisions are so wide, and it is also not fit for sitting , for its ropes are hard and they are not fit for sitting upon the, therefore they are pure from everything.
+
+Mishnah 10
+
+מפצים (mat of reeds/poor man’s mattress) – like a kind of matting made from a species of rush (so named from its sharp edges) and from fibrous substance and reed and bulrush/papyrus and similar kinds of things.
+ושל צבעים (and of dyers) – that the dyers put them upon them clothing.
+טמא טמא מת – that they are not designated for sitting , but they have the status of a vessel.
+ושל גתות (and of winepresses) – that are made to cover grapes and olives with them.
+
+Mishnah 11
+
+חמתות (goatskins drawn off the body without opening the belly and sewed up and pitched at the ends where the legs and the tail were cut off) – leather skins.
+תורמלין (three kinds of bags – with regard to Levitical uncleanness) – large leather pouches that the shepherd places his belongings into (see also Tractate Kelim, Chapter 20, Mishnah 1).
+המקבלים כשעור (those that hold the prescribed quantity) – That is explained above at the beginning of the Chapter כרים/Mattresses (Chapter 20 of Tractate Kelim, Mishnah 1). The goatskin of seven Kab, and the shepherd’s bag of five Kab. And all the more so, if it holds more, it can be used for sitting with its work, but not with less than this.
+ושל עור הדג טהורים מכלום – for all that comes from live creatures that are in the ocean is pure.
+
+Mishnah 12
+
+לשטיח (rug) – to stretch/spread on the ground to sit upon it.
+לתכריך הכלים (as a wrapper for vessels/utensils) – to wrap up the utensils,, as for example, knives and scissors and needles in order to preserve them.
+ושל רצועות ושל סנדלים – leather that stands to cut from it straps and sandals, is ritually pure from everything, for it is not used for work. But straps that are already prepared, are ritually impure, as is explained in Tractate Negaim, Chapter 11.
+
+Mishnah 13
+
+לוילון טמא טמא מת (that is used for a curtain – is susceptible to corpse uncleanness) – that is made for a curtain/screen in front of the opening is ritually impure, because the attendant wraps himself up in its rims on occasion and warms himself in it.
+של צורות (for shapes, images) – clothing that is in the hand of the embroiderer, and there are many images in it in order to see it to make something like it in another cloth.
+
+Mishnah 14
+
+של ידים טמאה נדרס – because that sometimes they place it (i.e., the napkin) on the cushion and he sits upon it.
+ושל תכריך נבלי בני לוי – that the Levites would wrap their musical instruments in bands/wrappers. And it was the manner of the rest of the people to do so with a leather casing, and even they are ritually pure.
+
+Mishnah 15
+
+פרקלינין (greaves/leggings) – in the form of a hand made of leather that they carry the hunted birds when they catch the bid in their hands, that they call ASHTOR and ASHPAROIR. And with it they go out to hunt wild animals or birds.
+טמא מדרס – because he leans upon it.
+ושל חגבים (and that of locust catchers) – those who go to hunt locusts and place them in it.
+ושל קוצים – to collect thorns. But there those who have the reading of “summer fruit,” that the summer fruit had dried, such as those who make dried figs and raisons in the field.
+
+Mishnah 16
+
+סבכות (head-nets) – a cap that women carry on their heads, made similar to a netting that has in it thin incisions.
+של ילדה – that is appropriate for sitting, and therefore is ritually impure through treading.
+ושל זקנה – her actions prove upon her that it is not fit for sitting. But in the Tosefta (Tractate Kelim Bava Batra, Chapaer 2, Halakha 10 – which teaches the reverse) it is taught that of an old woman it is susceptible for uncleanness from treading (as opposed to uncleanness from contact with a corpse), that she does not strict/particular about it and sometimes she sits upon it. But that of a young girl who is strict/particular about her vessels, does not sit upon it, and therefore it is susceptible to the impurity of contact with corpse uncleanness.
+ושל יוצאות החוץ (that of a whore) – a kerchief that women put on their heads when they go outside. But thee are those who explain/interpret "יוצאות חוץ"/as a whole. It is the Aramaic translation of a whore, a female prostitute, meaning to say, the head-dress of whores.
+טהורות – because they are not considered a vessel. Another explanation. Head-dresses that were torn and most of the hair of woman extends outward, for they do not hold the majority of the hair of woman’s head.
+
+Mishnah 17
+
+מהוהה (threadbare shred) – an old and worn-out cloth.
+שטלייה (that is patched) – like that is patched. From the language of patch upon patch (see Tractate Berakhot 43b), that is to say, that he placed the old shred/patch on the new one.
+הולכים אחר הבריאה (they follow – the status in respect of uncleanness – of the sound one) – we judge it according to the law/status of the healthy one/sound one. If [that one] is impure, it is impure, but if it is pure, it is pure.
+קטנה על גדולה – whether they are both threadbare shreds or both of them are sound.
+הולכין אחר הגדולה – and if the larger one is perforated, like that of one which removes/emits pomegranates that that is breaking like this is purified, also the small one that is attached to it is pure, even though it is whole/complete. But if the larger one is complete, and behold it is susceptible to receive Levitical uncleanness, even the small one (i.e., patch) attached with it is impure, even though it is perforated like that which emits a pomegranate.
+הולכים אחר הפנימית – if the inner one is ritually impure, the outer one is ritually impure, and if the inner one is ritually pure, the outer one is also ritually pure.
+ר' שמעון אומר כף מאזים (Rabbi Shimon says: The cup of the balance) – it comes to explain [the words] of the first Tanna/teacher, and it is speaking of the cup of a metal balance that is ritually impure, for if one patched on the bottom of the vessel for heating water from the inside, the vessel for heating water is impure. But if he patched from the outside, the vessel for heating water is ritually pure.
+טלייה על צידה (if he patched it on its side) – that he attached the patch on ethe walls of the vessel for heating water, not on its bottom, whether from the outside or whether from the inside, it is ritually pure. But the upshot/final result of the entire chapter and the reason that everything is ritually impure through treading or ritually impure through contact with a corpse or pure from everything that are mentioned here, is that it and everything thing that is fit for lying, or that will be made for lying for or sitting or for sitting or for leaning upon is ritually impure through treading. Excepting if it is an earthenware vessel that does not defile by treading, and this we derive from Scripture, as it is written (Leviticus 15:5): “Anyone who touches his bedding [shall wash his clothes, bathe in water, and remain impure until evening],” [The Rabbis] make an analogy between “his bedding” and himself, just as he has purity in a ritual bath/Mikveh, even his bedding has purification in a ritual bath, excluding an earthenware vessel which does not have purity in a ritual bath. But the mat of reeds/poor-man’s mattress which is made for lying, even though it doesn’t have ritual purity in a Mikveh, from what is written (Leviticus 11:32): “any such article that can be put to use shall be dipped in water,” but this is not a utensil/article, nevertheless it is impure through treading as we expand upon from Scripture as it is written (Leviticus 15:4): “Any bedding [on which the one with the discharge lies shall be impure],” [the word] “Any” includes the mat of reeds/poor-man’s mattress , but it ha no ritual purity/cleanliness until it is cut/severed and there remains from it less than six [handbreadths] by six [handbreadths]. But stone vessels and vessels of baked ordure and vessels of earth, are pure from everything. And similarly, everything that comes from the ocean is pure. And wooden vessels that hold the prescribed measurements, that contain forty Se’ah moist which are two Kor in dry, are also pure from everything, because they are not carried full. And similarly, anything which does not have the designation of a vessel, or that is the designation of a vessel but is not from things used by human beings, but are used by those who serve his users, is pure, such as the dresser in which olives are spread and the matting of winepresses and the sheet of frames, that we stated in our Mishnah that they are pure from everything, for they are not considered vessels that are attendant upon humans.
+
+Chapter 25
+
+
+
+Mishnah 1
+
+כל הכלים יש להם אחוריים ותוך – vessels that were defiled through impure liquids, if the liquids came in contact from the vessel’s outsides, their outsides where defiled but not their insides, because the defilement of liquids to defile vessels is not from the Torah, the Sages were lenient in their defilement. But if their inside was defiled, as for example, that the impure liquids touched their insides, their outsides are also defied. And this is what is taught [in our Mishnah[“"יש להן אחוריים ותוך/“they have outsides and an inside,” meaning to say that the law of the outsides is separate from the law of the insides.
+כגון הכרים והכסתות – and even though that we use their insides and their outsides, and that it is fit to reverse them and to make their insides outsides and their outsides insides, nevertheless, the law of their outsides is separate from the law of their insides.
+מרצופין (packing bags, leather bags – adapted for ship-loads) – large leather sacks that they cary in them wares on ships.
+כל שיש לו תוברות (all that have loops/hems/hangers) – loops, couplings, like that of undergarments/drawers, that are sewn on the outsides of the clothing.
+יש לו אחוריים ותוך – for since it has loops/couplings, it is not fit to turn inside out, and its inside is separate from its outside, but when they don’t have loops/couplings/hems, it is fit to turn them inside out, for its inside is not separate from its outside, but rather, when impure liquids came in contact with it whether from its outside or whether from its inside, everything is ritually impure/unclean. And the Halakha is according to Rabbi Yehuda.
+השלחן והדלפקי – For Rabbi Yehuda holds, since its walls are slanted and separate, their insides are judged as insides. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 2
+
+מרדע (handle of the plough-having on one end a broad iron blade/חרחור and on the other a spud/דרבן) – It is a long, round staff that is a third of a handbreadth thick. And at its one end, is a wide piece of sharpened iron to sever/cut the roots, and its name is חרחור/broad iron blade, and its other end is a piece of iron like an awl/borer, whose name is דרבן /spud/point, through which leads the heifer to its furrow/ridge.
+משבעה לחרחור מארבעה לדרבן – if impure liquids fell upon the broad iron blade, it is not impure from the handle of the plough other than seven handbreadths, but if they fell on the spud/point, it is not impure other than four-handbreadths. But Maimonides explained/expounded, that if if impure liquids fell on the handle of the plough seven handbreadths outside from the broad iron blade or outside four handbreadths from the spuds, it is like a vessel whose outsides had been defiled, but its inside was not defiled, and those seven handbreadths that are next to the broad iron blade and the four [handbreadths] that are next to the spud were not defiled.
+אלא לשיריים – when the Sages gave measurements for the broad iron blade of seven [handbreadths] and for the spud four [handbreadths], it was not given other than regarding this matter that if the handle of the plough was broken and there remained next to/adjacent to the broad iron blade seven handbreadths, or adjacent to the spud four [handbreadths, it is impure, because it is appropriate to do some kind of its work. Less than this, it is like the shards of a vessel and is pure. But the Halakha is according to Rabbi Yehuda.
+
+Mishnah 3
+
+זומא ליסארא (soup-ladle, with a spoon on one side and a fork on the other) – a vessel that on one head is a spoon and the other head is a fork; with the spoon one raises the soup from the bowl, and with the fork one lifts with it the meat.
+ר' יהודה אומר אין להם – an outside and inside. The reasoning of Rabbi Yehuda, because that all of these vessels have on their outsides engraved a receptacle similar to what they do for a silver vessel, and sometimes, that they bend it on its opening and use the hollowed out area on the backside.
+ר' שמעון אומר יש להם – regarding the matter of what is inside the vessel, they have the law of outside and inside, for if its outsides were defiled, what was inside the vessel was not defiled But reading the matter of the vessel itself, there is no separation of the law of its outside from the law of its inside, for if the outsides had been defiled, one must immerse all of it [In a Mikveh] as if the inside was defiled. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 4
+
+הרובע וחצי רוצע – as for example, a piece of wood that is thick and long, and it has two measurements engraved one next to the other, one holds a quarter and the other holds half-a quarter, and there is a wall that separates between this one and that one.
+כלי שנטמא תוכו – in astonishment! For if a vessel whose inside was defiled, its outsides were not defiled., but why does it teach in the Mishnah that one-half of the quarter was not defiled? For isn’t its outside the quarter?
+[שלות] קודמין היא (is this the class of those that takes precedence?) – each one of them, takes precedence over its partner, meaning to say, that none has precedence over the other. And just as you say that one-half of a quarter of its backsides to a quarter, so you should say that the quarter is backsides to one-half of quarter. And when the quarter is defiled, its backside of the one-half quarter is defiled but not its insides. But the reading of my teachers/Rabbis is that each group/band takes precedence, because the groups of the students would sit before him (i.e., the teacher) in rows, he asked to them this question already which was asked of me by the group of students that sits in the first row, and such is how I responded them, or perhaps [the quarter’s backside to the half-quarter], etc.
+
+Mishnah 5
+
+הרובע ואחוריו טמאים – the quarter – that is the inside. And the backsides are the walls that surround the quarter from outside. But the wall that forms a partition between both of them, is included in the inside of the half-quarter, and it is pure to the side that is towards the one-half quarter. And similarly, when the one-half quarter is defiled, the half-quarter and its outsides are impure. The half-quarter is the insides, and the outsides are the walls that surround that half-quarter from the outside, but the wall that forms a partition, the side that is towards the quarter is included with the inside of the quarter.
+נטמאו אחורי הרובע – that is, the walls that surround from the outside.
+אין חולקין את הגביים (they do not divide the hind parts/outside parts [of the utensil] – that is the outside parts, for all the outside parts are impure when one of the outside parts became impure.
+מטביל את כולו – the quarter and one-half of the quarter. But the Halakha is not according to Rabbi Meir. And the law of the middle wall is explained above at the end of Chapter Two (Tractate Kelim, Chapter 2, Mishnah 7) for “Rabbi Yohanan ben Nuri says: They divide its thickness.  The [half that] serves the unclean [portion] is unclean; the [half that] serves the clean [part] is clean.”
+
+Mishnah 6
+
+כני הכלים – the bases of the vessels. The phrase (Exodus 30:28): “and its stand,” we translate into Aramaic, “and its base.”
+והוגניהן – just likeואוגניהן /its border, that is to say, its rim.
+ואזניהן (its hangers) – the place where they insert a handle in it.
+המקבלין – that have an inside.
+מנגבן והן טהורין – and these are not considered attached to bring the defilement of liquids for a vessel that has a receptacle. And drying is enough. But for a vessel that does not have an inside, it requires ritual immersion.
+ואזניו וידיו טהורין – The Rabbis made this for recognition, for just as/in order that it won’t burn upon them heave-offering [for the Kohanim] and Holy Things, especially, it was made as a recognition for Terumah/heave-offering, but not for Holy Things, as is taught in the Mishnah further on in our chapter (see Mishnah 9).
+
+Mishnah 7
+
+בית הצביטה (that part of the vessel by which it is seized, handle, neck, cavity for the fingers) – We have the reading [בית הצביטה ] )whereas the Mishnah has the reading of "בית הצביעה"). It is the place where we hold the vessel, when we move it to and fro. It is the language of (Ruth 2:14): “He (i.e., Boaz) handed her roasted grain, [and she ate her fill and had some left over],” whose meaning is that he handed to her. And there are those who have the reading "בית הצביעה", the place where one holds it with his finger.
+ויש להן בית צביטה – if the backsides were defiled, the place of the handle is ritually pure. But if the handle became defiled, its backsides are ritually pure.
+לערבה גדולה של עץ [(the distinction in the outer parts applies] only in a large wooden trough) – it has a part of the vessel by which it is seized. But not with the rest of the vessels. That the large trough has a separation between the place where it is seized and its backsides, that if there are liquids on the backsides of the trough and his hands are impure, he holds on to the part of the vessel by which it is seized, and he doesn’t worry lest he come in contact with the liquids on its backside, and once again defile the trough.
+ר' עקיבא אומר לכוסות – even for cups they have a place where he grabs hold of the vessel.
+לידים הטמאות והטהורות – there is a distinction between the place where one grabs hold of the vessel and its backsides, for impure hands, as has been explained. But for pure hands, it is as it explains further on how so (see the next Mishnah). But Rabbi Yossi holds that for pure hands alone we should not be concerned, but for impure hands, we should be concerned. And the Halakha is according to the first Tanna/teacher, as Rabbi Yossi explains.
+
+Mishnah 8
+
+היו ידיו טהורות – and upon them was dripping liquid.
+אינו חושש שמא נטמאו – that liquid that was on his hands [were defiled] on the outside of the cup and will return and defile the hands.
+
+Mishnah 9
+
+אין להם אחוריים ותוך – that a person who comes in contact with [a Holy Vessel] is like one who comes in contact with all of it. And they do have an outside and an inside as is taught in the Mishnah above (see Mishnah 7 of this chapter), and especially for heave-offering [for the Kohanim].
+ואין מטבילין כלים לתוך כלים – when both of them are ritually impure, because of the heaviness of an interposing vessel. And they were worried/concerned about Holy Things more than with the heave-offering.
+יורדים לידי טומאתן במחשבה (see also Tractate Kelim, Chapter 12, Mishnah 1) as for example, the ring of an animal is not susceptible to receive ritual defilement, if he thought to place it on the finger of a person, it receives ritual defilement from here onwards by this thought. But, the ring of a person that he thought about to give it to an animal, it always is susceptible to receive ritual defilement, until he performs a change of action to change its form.
+ומחשבה אינה מבטלת לא מיד מעשה ולא מיד מחשבה – if after he thought about the ring of an animal to make it for a person that it is susceptible to receive ritual impurity though this thought, he retracted and thought about returning it to the animal, this second thought does not lift it from the status of defilement that it descended to in the first thought.
+
+Chapter 26
+
+
+
+Mishnah 1
+
+סנדל עמקי (sandals worn in valleys) – Sandals that are made in a valley village.
+כיס של שנצות (a bag which is closed by means of laces) – like a species of straps inserted in loops at the rim of the pouch and we pull them this way and that and the pouch/bag is closed from itself.
+כפיפה מצרית (an Egyptian basket made of palm twigs) – a basket made from the bands made of palm-bark. They bring willows and palm-leaves and tear them and make from them threads and make from them a basket of osier and rope.
+סנדל לדיקי (a Laodicean sandal) – that the people of Laodicea make.
+הרי אלו מיטהרין ומיטמאין שלא באומן – because all of thee have straps and there is no need to tie them, but he stretches them and they are closed from on their own, and similarly, they open from on their own through other straps that pull them. Like the kind that they make for purses in our places. But if those straps were left over, then they are further not appropriate to close and open with, they are pure. But Rabbi Yossi holds that even though they are permitted, they are impure, since a non-specialist can restore them. Except for the basket of osier, for even the artisan is not able to restore them. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 2
+
+שניטלו שנציו (whose laces were removed) – to the Rabbis, we are speaking about that they were not removed completely, but rather that torn loose from the loops, and are still hanging in the bag. But according to Rabbi Yossi, even if they were removed completely, because a non-specialist is able to restore them.
+נפשט(when it – the bag – is straightened out – so as to be a plain piece of leather) – the bag and it became like a kind of smooth piece of leather that has no receptacle, it is pure.
+טלה עליו את המטלת (if he underlined the bag with a patch on the bottom) – he placed a patch on its rim, that is to say, a small piece of leather that he attached to it from the bottom, for the it is the manner of bags to bring in a small piece of leather between the stitches and when he stretches it out, the the leather remains and it does not annul its receptacle.
+לא נטמא חברו – for defilement by liquids to defile vessels is not according to the Torah and is not considered an attachment.
+צרור המרגלית (a piece of leather in which jewels are bound up) – they place the pearl within the leather to be protected there and they tie it, and when they remove the pearl, the leather remains like a bag until one goes to the trouble and straightens it out [by stretching it] , on account of that pearl that stood for many days and was tied up.
+צרור המעות (a piece of leather in which money is bound up) – like the piece of leather in which jewels are bound up. And the reason that the piece of leather in jewels is bound up defiles more, because it is the manner of the piece of leather in which jewels are bound up to stand more than the piece of leather in which money is bound up, for the piece of leather in which money is bound up is loosened all the time, because it was given for spending. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+כף לוקטי קוצים (glove of thorn pickers) – like a kind of leather hand-glove that thorn pickers catch in their hands, so that they don’t puncture their hands with thorns.
+טהורה – that it is not made for receiving.
+הזון (girdle, laborer’s apron) – a girdle/belt like a kind of belt. And in the Greek language, we call this belt ZONI.
+ברכייר (brick-layer’s cushion – on which he kneels at work; stone-setter’s knee-band) – a leather frame that is placed on the knees, in order that they would be able to stand on their knees.
+טמאין – for they are made for reception.
+שרוולים (workingman’s leather sleeve/chest protector in hot weather) – like a kind of pressed leather narrow handle that artisans place on their arms, in order that their wide clothing will not fall on their hands and annul them from their work.
+פרקמינין (greaves, leggings) – we have the reading [פרקמינין] and it is a thing that wraps up/bandages and ties up his forehead.
+בית אצבעות (finger holes) – like a kind of leather hand made to put in his fingers into it.
+קייצין – those who pick thorns. Another explanation, those who pick the summer fruit.
+האוג (red berry of the Venus’ summachtree) – a red fruit that is found on a tee that grows in the forest on its own. And sometimes when they pick the thorns in the forests, they pick the red berry of the Venus’ summachtree and they place it in the finger-holes, as it is found that it is made for reception.
+
+Mishnah 4
+
+ותקנה טמאה מדרס – it still stands in its defilement, because the second strap/handle exists.
+טהור מן המדרס – even though the first one was repaired prior to the second one breaking, nevertheless, it is pure, for new faces came to here, for after it went down into defilement by treading, these faces were renewed, and this is not the first after it already had ben ruined in order to annul it.
+אבל טמא מגע מדרס – because the first strap/handle, when it was broken/snapped, and it was repaired, that he brought another strap in place of the broken one and attached it to the sandal, it became defiled through contact with treading, for it touched the sandal that was impure through treading, but when the second strap snapped and their flowered from it the defilement of Midras/treading, there remained in it the defilement of contact, for the entire sandal was attached to the first strap that had been repaired.
+עד שנפסקה – the second strap.
+טהורה – for since the two straps were broken, it further was not appropriate for anything.
+מפסק עקבו (if its heel was torn) – the leather of the sandal that covers the height of the foot that is corresponding to the foreleg from its backside.
+חוטמו (toe piece, knotted strapplngs of a shoe) – that goes up corresponding to the toes of the foot from in front of him.
+טהור – [pure] from retroactive defilement, but it is susceptible to receive ritual defilement from here and onwards.
+סוליים (sole, slipper) – the leather that is underneath the toes of the foot along. That it lacks a heel, and in the foreign language, SOLA.
+האמום (shoe-makers last) – the frame of the shoe that is made from leather filled with hair.
+ר' אליעזר מטהר – that he holds that the work of the shoe/foot-covering is not completed until it is detached from the shoe maker’s last.
+וחכמים מטמאין – for they consider that the work was completed. And the Halakha is according to the Sages.
+כל חמתות צרורות (all tied up goatskin) – leather skins that were perforated with an incision that removes them from their defilement and ties up the incision.
+טהורין – as they were, because he will eventually loosen the knot.
+חוץ מקשר של ערביים – which is not easy to untie.
+צרור שעה (tied up for a time) – a knot that is made according to the hour and stands to be loosened.
+צרור עולם – a knot that is made to exist forever.
+כל המתות צרורות טהורות (all tied up goatskins are pure) – whether an eternal knot or a temporary knot, and even of that of the Arabs. But the Halakha is according to the first Tanna/teacher (see also Tractate Eduyot, Chapter 5, Mishnah 1).
+
+Mishnah 5
+
+לשטיח (for a rug) – to stretch/spread on the ground and to sit upon it.
+סקורטיא (leather coat, leather apron, table cover) – leather that the tanners wear at the time of their work.
+קטבליא (hide spread over the bed-frame – see Tractate Kelim, Chapter 16, Mishnah 4) – leather that they spread over the bed and lie upon it.
+עור החמר (hide of an ass driver) – this is our reading But we don’t have the reading of עור החמור/the hide of the ass. That is to say, the leather that the ass-driver places on his clothes when he loads up his ass.
+עור הכתן (leather of the flax beater) – the leather that the flax artisans place before them in order that the hatchelled flax doesn’t stick to their clothing.
+עור הכתף (the leather of the porter/carrier) – the porter places on his shoulder in order that the load/burden that is on his shoulder not damage him.
+עור הרופא – the doctor of the societies places before him leather so that his clothing will not be soiled with the blood of the wounds.
+עור העריסה (hide of the crib) – that the place on the crib of a small baby.
+עור הלב של קטן – it was customary to gird leather on the loins of a young child opposite his heart , so that the cat will not strike him on his heart and he will die.
+עור הכר והכסת – of a bed.
+עור הסרוק (leather of the dealer in hatchelled wool) – the leather that the artisans of combers gird on their loins.
+עור הסורק – artisans who comb flax.
+ר' אליעזר אומר מדרס – and all the more so, someone who came in contact with someone defiled by a corpse. For it taught in the Mishnah in chapter בא סימן/The Sign comes [Tractate] Niddah, (Chapter 6), Folio 49a (Mishnah 3): “Whatever is susceptible to Midras/treading uncleanness is susceptible to corpse uncleanness.”
+וחכמים אומרים טמא מת – but not corpse uncleanness, or they are not made to be sat upon. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+עב כסות (thick clothing) – felt-cloaks (i.e., thick, fulled or felted stuff made of wool and hair) that one made from them clothing. This is the thick clothing. And similarly, the thick purple, to cloth that is colored purple. This is what my teachers/Rabbis explained. But I heard, “thick clothing” hide that they cover up the clothing. Thick purple – is the hide that they cover up with purple.
+תכריך כסות (wrapper for garments) – hide that they wrap up the clothing.
+תכריך ארגמן (wrapper for purple) – hide that they wrap up the purple
+חפוי – cover. The Aramaic translation of cover is חופאה/cover.
+טהור – and such is taught in a Baraita, it is possible that I increase covering for vessels for defilement, as the inference teaches us (Leviticus 11:32): “any such article that can be put to use [shall be dipped in water,, and it shall remain unclean until evening],” excluding the covering of vessels.
+למשקלות – but it is taught in the Mishnah above at the conclusion of the Chapter [16], “Every wooden vessel that has been divided into two is clean” (Mishnah 8): “This is the general rule: [That which is made for a case is unclean.] And that which is made for a cover is clean.” But the cover of weights is different, because it is made for receiving, and the weights itself are not a vessel. But the Halakah is according to the first Tanna/teacher.
+
+Mishnah 7
+
+שיש חסרון מלאכה – that there still is lacking action, but afterwards [the thought] is actualized.
+העוצבה (fur trimmed of its ends, robe, cover) – even though it is missing work, the though defiles it, because they are not strict on its missing work. And עוצבה/fur trimmed of its ends, robe, cover is the hide that covers the riding seat/saddle, which doesn’t require trimming the ends of a skin, for since it is made for a cover, we don’t worry about trimming the ends of a skin.
+
+Mishnah 8
+
+של בעל הבית – that are not made to sell them (i.e., the hides), and he makes from them beds and delphicas and tablets [for writing]. He intended for them for something that are appropriate for hm without the loss of work, they are susceptible to receive ritual impurity immediately.
+ושל עבדן (that belonging to a tanner) – that is made to sell, intention does not defile them, for he makes and in tends to sell them and the purchaser will make shoes from them, but their work had not yet been completed for this.
+של גנב מחשבה מטמאתן – that he acquired them through despair. For he (i.e., the first Tanna) holds that mere theft is despair of the honors, for they do not know from whom to make a claim.
+ושל גזלן מחשבה מטמאתן (but of a robber, intention does not make them susceptible to uncleanness) – for even though he thought of them (i.e., the hides) for something where there is no loss of work, for a mere robbery there is no despair of the owners, for since he knew who stole from him, he goes and makes a claim against him in court.
+חילוף הדברים – (see also Talmud Bava Kamma 114a) – there is despair for a mere robbery. For according to his viewpoint, he (i.e., the robber) took from and it is fit and proper for he (i.e., the robber) is a strong/violent man and he despairs, but a mere theft, he (i.e., the owner) holds that the item I is found with the thief and he will make a claim against him in court and will not despair. But the Halakha is according to the first Tanna/teacher.
+
+Mishnah 9
+
+עור שהוא טמא מדרס – as for example a rug and things similar to it.
+אף העושה מטפחת מן העור – which is impure through treading.
+טמאה – the towel/kerchief, for the towel/kerchief is similar to the rug, for sometimes he sits upon it. But if he cut the ritually impure chairs of hide and made of them towels/kerchiefs, since ) (it is something from vessels that were broken. But however, they are susceptible to receive ritual impurity from here onwards, as is taught in the Mishnah about in Chapter 24 [Mishnah 12].
+
+Chapter 27
+
+
+
+Mishnah 1
+
+הבגד מיטמא משום חמשה שמות – as it is explained further on: because of receptacle, because of sitting, because of overshadowing [of a tent], because of a web [and] because of three fingerbreadths square. And each one of them, its measurement is different one from the other. How so? A cloth [of wool or linen] that has a receptacle, such as the piece of leather in which jewels are bound up, that is taught In the Mishnah above (Tractate Kelim, Chapter 26, Mishnah 2), or a receptacle of [olive] oil or a receptacle of wax, its measure is with a little bit., [and because of defilement by sitting, if it was defiled] though the treading of a person with gonorrhea, its measure is not less than three handbreadths by three handbreadths square. But if it became a tent of overshadowing for a corpse, as it is written (Numbers 19:18): “[A person who is pure shall take hyssop, dip it in the water,] and sprinkle on the tent [and on all the vessels and people who were there],” there is no defiling with less than a handbreadth by a handbreadth square. But if it is a belt/אבנט or a girdle/חגור, it becomes defiled because of the web, even though it does not have the measurement to be fit to be called a cloth, for it does not have the width of three fingers, even so, it is impure because it is a web. And we derive it from a sack. Just as a sack is spun and woven, even all that is spun and woven. And all of the rest of the defilements, the cloth is not defiled nor does it defile with less than three fingers square, for it is not important neither to the poor nor the rich and is not called a cloth.
+
+משום ארבעה שמות – that it lacks the measurement of three fingerbreadths square.
+העור משום שלשה – for it lacks [the measurement] because of three fingerbreadths square and because of a web.
+העץ משום שנים – that it lacks the defilement of tents, as it is taught I the Mishnah in [Tractate Shabbat, Chapter 2, Mishnah 3] the Chapter במה מדליקין/With what do we kindle [Shabbat candles]? “No product from a tree can contract “tent” uncleanness [except for flax].” And it also doesn’t have because of a web, and also because of three fingerbreadths square.
+החרס משום אחד – because it is a receptacle alone But it doesn’t have all of these that we have mentioned (of the rest of the five). And it also does not have [defilement through] treading, as it is written concerning the treading of a person with gonorrhea (Leviticus 15:5): “Anyone who touches his bedding [shall wash his clothes, bathe in water, and remain impure until evening].” He makes an analogy between “his bedding” to him, just as he who has ritual purity in the ritual bath/Mikveh, even all who have purity in the ritual bath, excluding earthenware that does not have purity in a ritual bath that does not become lying for a person with gonorrhea/a flux.
+איל לו אחרויים – that an earthenware vessel is not susceptible to receive ritual impurity from its outside, as it is written (Leviticus 11:33): “And if any of hose fall into an earthen vessel, everything inside shall be impure [and -the vessel – itself you shall break].” If it came in contact with defilement from its outside, it was not defiled at all.
+שהוא מיטמא משום אריג – which is not the case with a hide, for even if he cut it into thin straps and wove them, it is not considered a web/weaving.
+
+Mishnah 2
+
+הבגד מימטמא – for becoming defiled through contact with a corpse and for all the rest of the defilements except for that of treading, because of three fingerbreadth square, because it is appropriate for poor people, and it is derived by implication from as is it written (Leviticus 13:47): “[When an eruptive affection occurs in] a cloth, [of wool or linen fabric].” But for uncleanness by treading, we require something that is appropriate for sitting, and with less than three handbreadths by three handbreadths, it is not appropriate for seating.
+השק – that is woven from hair or feathers of goats, its measure whether for someone who had been defiled through contact with a corpse or for treading is not less than four handbreadths by four handbreadths.
+ושוין – to defile through defilement of treading/Midras and through defilement by contact with a corpse. A sack, or a hide or a mat.
+שייריו ארבעה – regarding this matter, it is stated [by Rabbi Meir] that its remnants are four [handbreadths]. When it became worn out and torn and there remained from it a measurement of four handbreadths, but at the beginning of its weaving, it doesn’t become susceptible to receive ritual defilement until it is completely woven. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 3
+
+היה ושה שנים מן הבגד – two handbreadths.
+ואחד מן השק – one handbreadth.
+טהור – for that which is inferior does not complete the measurement of that which is important, that the inferior’s measurement is greater. But the more highly regarded completes the measurement of the inferior, for even a little bit of that which is highly regarded is susceptible to receive ritual impurity.
+מן החמור (more stringent) – that it is sufficient for it in a small measurement.
+מן הקל (from a category more lenient) – that requires a greater measurement. And especially like this arrangement that is written in the Mishnah, they combine to the [more] lenient of them: the cloth and the sack, the sack and the hide, the hide and the matting. But the cloth and the hide or the cloth and the matting, or the sack and matting do not combine, for one who attaches them, has annulled his thinking with regard to every person. But however, to make of them a patch on the pack-saddle/cushion – consisting of patches – of a donkey, all of them combine, that from whichever of them will trim a handbreadth and make it a path on the pack-saddle/cushion of a donkey, they combine, for he is not strict for there, if it is from two species.
+
+Mishnah 4
+
+מכולם – from any of them that he will trim (from the list provided in the first two Mishnayot of this chapter) one handbreadth by one handbreadth, it is appropriate to become defiled through sitting, For those measurements that are taught in the Mishnah above, the cloth is three [handbreadths] by three [handbreadths] square for uncleanness through treading and the sack is four [handbreadths] by four [handbreadths] square, etc., it would not other than with a piece of cloth or sack or hide or matting that was not cut or repaired for sitting. But trimming, that is cutting and repair from one of all of them one-handbreadth by one-handbreadth square in order to sit upon it, is impure through sitting, for occasionally one trims and makes patches from one of them for the pack-saddle/cushion of a donkey and sits upon it, but it will not be other than a handbreadth by a handbreadth.
+מכל מקום – and even from the sides. But Rabbi Shimon holds that from the sides is not appropriate for sitting. But the Halakha is not according to Rabbi Shimon [but according to the Sages – anyone who trims anywhere one-handbreadth by one-handbreadth, it is impure.].
+
+Mishnah 5
+
+נפה וכברה (sifter or a sieve) – they are [made] of [leather] hides. And sometimes we make a sifter from hair, and its law is like the law for a sack. And similarly, sometimes they make a sieve from ropes of parings/shavings used for basket work and of bulrushes/reed-grass, and its law is like that of matting.
+עד שיקצע (until one trims it/cuts off rough ends) – that he will cut and repair for sitting (see Tractate Kelim, Chapter 20, Mishnah 4). And the Halakha is according to the Sages.
+אע"פ שאין בו גבוה טפח – and even though it is [the seat] of an adult, it does not become susceptible to receive ritual purity until it is less than a handbreadth, as is taught in the Mishnah above in the Chapter “The Table and the Delphica” [Chapter 22, Mishnah 3], a seat for a child is appropriate for sitting even with less than a handbreadth. [Without legs, the seat is unsusceptible.]
+עד שיהיו בו כעשיר – if it is from cloth – until it will be three-handbreadths by three-handbreadths square, according to the measurement of the defilement of a cloth for uncleanness through treading.
+ונמדד כפול – three [handbreadths] in front of him, and three [handbreadths] in back of him, I is found that when he stretches it out, it is six [handbreadths] in length by three [handbreadths] in width square, and its length is double its width.
+
+Mishnah 6
+
+אלו נמדדים כפולים – that it needs the measurement to be from two sides. Since it is their manner to use them from two sides, if the measurement is from one side, it is not effective. Another explanation, that it is measured double, that a cloth in the place of cut, it is the manner that the threads go out from it and it becomes ruined and is easily torn, and it is the manner of sewers to double a bit around the cut and sew. And this is measured double as it has been taught, for after it is doubled, there needs to be enough in order to its measurement, but if there isn’t enough for its measurement, even though that if one would loosen the stitch and stretch it out, there would be enough for its measurement. It is not effective.
+אנפליא (socks) – socks that reach until the knee. Whether they are of cloth or of hide/leather.
+פמוליניא (knee breeches/long stockings) – like a kind of large undergarments/trousers that go from the loins until the thighs, and they have straps.
+כובע – that is on the head.
+וכיס של פונדא (money belt) – a region that is hollow, and it is similar to a pocket that is made for receiving.
+מטלית – patch.
+שטלייה על השפה – that one sewed on the hem around the neck.
+אם פשוטה (if it is flat) – that it is not sewn from both sides but rather either from in front or from behind. And for the second explanation, that it is not doubled from the thread surrounding the seam.
+
+Mishnah 7
+
+הבגד שארג בו שלשה טפחים על שלשה טפחים (the cloth on which one wove three by three square handbreadths) – in close confinement, which is the measurement to be susceptible to uncleanness through treading. But after they were defiled through treading when they are closely confined, he competed upon it the weaving of all of the cloth, and now all of the cloth is impure through treading which is an attachment of three [handbreadths] by three [handbreadths] square that were defiled prior to the weaving of all the cloth.
+נטל חוט אחד מתחלתו – from the first three [handbreadths] by three [handbreadths] square that were defiled by treading.
+טהור – the entire cloth [is pure] from uncleanness of treading.
+אבל טמא מגע מדרס – because it came in contact with the first three [handbreadths] by three [handbreadths] square prior to its measure being reduced/diminished.
+נטל חוט אחד מתחילתו ואח"כ השלים עליו את כל הבגד טמא מגע מדרס – and even though it reduced/diminished its measure prior to completing the entire cloth, nevertheless, the entire cloth is impure through contact with Midrash/treading uncleanness. For this Tanna/teacher holds that a cloth of three [handbreadths] by three [handbreadths] square that was divided after it was defiled through treading, is impure through contact with treading, as is found later on in our chapter (see Mishnah 10 of this chapter). Therefore, when it reduced/diminished its measurement of three [handbreadths] by three [handbreadths] square, it remained impure through contact with treading uncleanness, and when he completed the entire cloth, the cloth is attached to impurity through contact of treading, and all that is attached/connected to something impure, is impure like it.
+
+Mishnah 8
+
+וכן בגד שארג בו שלש אצבעות – in close confinement, that this is its measure to be defilement in all of the defilements together except for that of leaning, but with this, it is not defiled in any defilement that is in the world.
+שלש על שלש שנתמעט טהור – it is completely [pure], and is not appropriate for anything, neither for the poor nor the rich, therefore, it is pure from all defilements.
+
+Mishnah 9
+
+ועשאו וילון – a curtain that is front of the opening, as for example, that he made something that by means of it is pure from uncleanness through treading, according to the School of Shammai from when it is sewn, but according to the School of Hillel, from when it is tied up. But according to Rabbi Akiba, from when one fixed it, as is taught in the Mishnah above in [Tractate Kelim] the Chapter, “The Mattresses and the Pillows”/"הכרים והכסתות" (Chapter 20) [Mishnah 6[.
+טהור מן המדרס – that it is annulled from the law of lying and sitting, but it is appropriate to the defilement of contact, because the attendant warms himself in it and wraps himself in his rims.
+וכי באיזה מדרס נגע זה – meaning to say, since it is ritually pure from the defilement of treading when he made it into a curtain, it is completely pure and there doesn’t remain in it any defilement. For anything that were shards of vessels are pure from their defilement completely.
+אלא אם כן נגע בו הזב – if the person with gonorrhea/flux came in contact with this curtain, he defiles it with the defilement of the contact of a person with gonorrhea. But from the power of defilement of treading that was in it initially, there is no defilement here at all. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 10
+
+שלשה על שלשה שנחלק – a cloth which has in it three handbreadths by three handbreadths which had been defiled by treading uncleanness of a person with gonorrhea, and afterwards, it was divided, and there isn’t in any one of them by the way of the measurement of defilement by treading, in this, there is a dispute between the first Tanna/teacher and Rabbi Yossi, that the first Tanna/teacher holds that he is impure through contact with treading, but Rabbi Yossi holds that he is pure completely. But the cloth of three [handbreadths] by three [handbreadths] that that was separated from a large cloth that was [defiled] through treading, everyone admits that at the time of their separation from their “father”, it received the defilement from their “father.” And the Halakha is not according to Rabbi Yossi.
+
+Mishnah 11
+
+בריא וצורר מלח (sound and capable of wrapping up salt) – this is our reading. A cloth that is placed in the trash is voided from the designation/nature of a cloth, unless it has two things: that it is sound and strong and appropriate to wrap in it a quarter Kab of salt. But if it is found in the house, since it wasn’t thrown in the garbage, it is still valuable/regarded but one qualification is enough, either it is sound/firm even though it is not capable of wrapping up salt or it wraps up salt even though it is not sound/firm.
+ר' יהודה אומר בדקה – always it does not become defiled until it wraps up a quarter [of a Kab] of fine salt.
+וחכמים אומרים – it does not become susceptible to impurity until it wraps up coarse salt.
+אלו ואלו מתכוונים להקל – Rabbi Yehuda holds that fine [salt] must be wrapped in a sound and very strong cloth, because of its heaviness, that it is heavier than the coarse salt. Therefore, he estimates until it holds the fine salt, to be lenient regarding it so that it does not become defiled. But the Rabbis hold that coarse salt requires a cloth that is even more sound, because of its pointed projections and horns that protrude. Therefore, they estimate with the coarse salt to be susceptible to be defiled, in order to be lenient on the cloth that holds the thin salt that it should not become defiled.
+שוין שלשה על שלשה באשפה לשלש על שלש בבית – just the three [handbreadth] by three [handbreadth cloth] in the house is defiled through corpse uncleanness and are not defiled through treading/Midras uncleanness, so the three [handbreadth] by three [handbreadth cloth] that is in the garbage become defiled through corpse uncleanness and are not defiled through treading. For their importance has been invalidated after he threw it into the trash. And the Halakha is according to the Sages alone.
+
+Mishnah 12
+
+שלשה על שלשה שנקרע – and the tears were not divided from each other (i.e., they were attached).
+ובשרו נוגע בכסא – if the tear is so large under that when they place the cloth upon the chair and he sat upon it, his flesh would come in contact/touch the chair.
+טהור – that he nullified it from the category of a piece of cloth.
+ואם לאו – that the tear is not so great that his skin would come in contact with/touch the chair, it did not void it from the category of a piece of cloth, and he is ritually impure.
+שנמהה ממנו (to be tattered/to fall to pieces from it) – that [one thread] wore out from it, and its example of something tattered that was hanging over a healthy piece, as is taught in the Mishnah above at the end of chapter twenty-four (Mishnah 17) "שלשה תריסין הן"/There are three kinds of shields”: “A worn out basket in which one patched to a sound one – they follow the status of the sound one.” And when one thread wore out from a piece of cloth of three [handbreadths] by three-handbreadths squeezed in, the measurement was lessened and it is ritually pure.
+או שני חוטין מתאימין (or two threads running alongside) – My teachers/Rabbis explained, that [the word] מתאימין/running alongside/adjoining refers to the knot. And such it is taught, that if there found in it two knots that are adjoining each other or two threads adjoining each other. Because if two threads that are tied one to the other in the cloth, there is no way to leave them, and this what we said in the Gemara in [Tractate Shabbat 74b) in the chapter, “The Great Principle”/כלל גדול, if it happens that there are two knots next to one another, one is loosened and the other is knotted. Two threads that run along one another, for it is the manner of the weaving that the woof enters into the warp, two threads do not enter at the same time, but rather in a place where this one enters and that one leaves, and when both of them are equivalent, the one is thought to be like the one that doesn’t exist.
+החזירה – to the house.
+טמאה – for he retracted in his intention/thought.
+לעולם השלכתה מטהרתה וחזרתה מטמאתה (always does throwing it out purify it and recovering it renders it unclean) – meaning to say in that manner/way, it becomes susceptible for being defiled and becomes purified ten times a day.
+ארגמן וזהורית טובה (purple and fine crimson silk) – it is considered but it is not nullified [from the category of cloth]. And the good crimson is colored silk CRAMIZI in the foreign language.
+אף מטלית חדשה כיוצא בהן (even a new patch of that stuff) – its law is like the law of purple and fine crimson [silk], and the trash does not invalidate it from the category of a cloth.
+כולן טהורין – if it was thrown into the trash, even the purple and the fine crimson [silk].
+לא הוזכרו – purple and good crimson [silk] to be separated/divided from the rest of the clothing.
+אלא מפני השבת אבידה – that if he found them in the trash, we don’t say that he threw them there knowingly, and they require public announcement for because of their importance, the owner do not despair [of recovering it]. But the rest of the clothing is not important, that if he found them in the garbage/trash, they don’t require public announcement. And the Halakah is according to the first Tanna/teacher.
+
+Chapter 28
+
+
+
+Mishnah 1
+
+שלש על שלש שנתנה בכדור – a cloth of three fingerbreadths by three-fingerbreadths that was placed within a ball, PLOTA in the foreign language.
+או שעשאה כדור – that he took a cloth and wrapped it up round like a kind of ball, like the young children do, and sewed it.
+טהורה – that it became voided when it it was placed in a ball, and all the more so, when he made a ball of it by itself that it became voided through sewing.
+אבל שלשה על שלשה (but three – handbreadths—by three – handbreadths) – it was not voiced through its being placed within the ball, because it is preserved there. But if he made of it a ball by itself, it is ritually pure, because the sewing diminishes it, and it is pure from treading/Midras uncleanness. But it is impure in all of the other defilements according to the law of all three-handbreadths by three-handbreadth objects that were diminished.
+
+Mishnah 2
+
+לפוק\ (to fill up a gap) – to stop up holes that are in the bath house so that the heat doesn’t leave.
+ולנער בו את הקדרה (to empty out the contents of the pot/dish) – to hold on to the pot in order to pour from it into a dish or into a tray.
+בין מוכן בין שאינו מוכן (whether kept in readiness or not) – in the Chapter, “With what [wicks] do we kindle [Sabbath lights]” {Tractate Shabbat folio 29a--b, chapter 2) it proves that when he places it in a box, everyone doesn’t argue about it that it is ritually impure, for it is his intention. But when he throws it into the trash, everyone doesn’t argue about it that it is ritually pure, for he has voided it. Where they argue is where he suspended it upon a frame to spread clothes on, KOYLIYA in the foreign language, or left it behind the door. Rabbi Eliezer holds that whether he left it upon a frame to spread clothes on, that it appears as ready to throw it in the garbage, or whether he left it behind the door, that it appears that is not ready concerning leaving it in a box, it is always impure as long as he didn’t throw it into the garbage. But Rabbi Yehoshua holds that it is always pure all the time that he did not put it in a box. But Rabbi Akiba holds that suspending it upon a fame to spread clothes on, it is [considered] ready and it is as if he placed it in a box and it is impure, but if he left it behind the door, it is [considered] that it is not ready, for it is as if he threw it into the garbage and it is ritually pure. But there (in Tractate Shabbat 29a-b), it concludes that Rabbi Akiba retracted in favor of the opinion of Rabbi Yehoshua. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 3
+
+אספלנית (plaster) – a bandage/dressing that they make from milk, and wax and butter and [olive] oil and similar things. And they strike a plaster/rub a salve on the cloth or on the [leather] hide or they place it on the wound and it is repulsive, for the cloth nor the hide are appropriate any longer for sitting or for any other use.
+מלוגמא (poultice/plaster) – a bandage/dressing that is made from flour and figs and similar things, that a person chews and places upon the wound. And an explanation [of the word] מלוגמא is a mouthful/quantity of liquid filling one cheek.
+בבגד טהור – because the cloth is repulsive and is voided and is further not appropriate for use.
+ובעור טמא – because the poultice does not cling on the hide like on the cloth, and the hide is not voided through this.
+מפני שהיא ננערת (because it is shaken off) – after it dried up from upon the cloth, it is shaken off and is detached on its own from upon the cloth and all the soiling departs. But the Halakha is not according to Rabbi Shimon ben Gamaliel.
+
+Mishnah 4
+
+מצויירות טהורות – for their form proves upon them that they are designated for Scrolls alone, and not for the use of a person, and all that is not for usage of a person, is ritually pure.
+ואינן מצוירות – designated also for the rest of the usages, therefore they are ritually impure. But the School of Shammai who [states] that they defile, whether they are painted [with figures] or not, because coverings for [Torah] Scrolls are considered for the usage of humans, that they are made to be used by them always.
+אלו ואלו טהורות – for since they were designated for [Torah] scrolls, it is further not for human usage. But the Halakha is not according to Rabban Gamaliel.
+
+Mishnah 5
+
+כיפה – a wrap that is on the head of a woman. And it has defilement through treading, for sometimes she sits upon it.
+ונתנו על הספר – if he designated it for a Scroll and wrapped it upon it (i.e., the Scroll).
+טהור מן המדרס – but it is impure regarding other defilements.
+חמת (waterskin) – a bottle made of [leather] hide.
+שעשאו שטיח – a hide stretched on the ground to sit upon it. And a waterskin and a rug are both impure through treading/Midras, and even so, since they are different one from the other, and even without the change of action, it is like a vessel that is broken and is pure, but it is susceptible to receive defilement from here onwards.
+
+כסת שעשאו מטפחת ומטפחת שעשאו כסת טהור (a bolster/cushion that one made into a wrap and a wrap that one made into a bolster/cushion is pure) – And we don’t have the reading of טמא/impure [as does the Mishnah]. And this is the reading of my Rabbis/teachers. And similarly, I found in an accurate Mishnah. And this is proved from the Tosefta (see Tosefta Kelim Bava Batra, Chapter 6, Halakha 1), and the reason that in all of them, it is pure, as is taught in the Mishnah close by (our Mishnah): “This is the general principle: Anything which one changed for [something] in its own category is impure, and for [something in] another category is pure./"זה הכלל: כל ששנהו לשמו – טמא, לשם אחר – טהור"’, and it explains in the Tosefta: for something in its own category – from a flat vessel to a flat vessel, as for example, from a rug to a wrap or from a wrap to a rug, and in another category, from a simple vessel to a receptacle or from a receptacle to a simply vessel, and also from one receptacle to another receptacle, everything that is a change that is not in its own category is ritually pure. And if so, the waterskin that was made into a bag that he changed it from one [kind of] receptacle to another kind of receptacle is also ritually pure. But if you raise the question, why didn’t they combine them and teach them [together] a waterskin that was made into a rug and a rug that was made into a waterskin at the same time, since all of them are ritually pure. But it is not difficult, because he needed to go back and teach [waterskin] another time, as it taught the waterskin that was made into a bag, and he would have had to teach a waterskin that was made into a rug or a bag, and he didn’t want to change fro the order of the other things. But most of the books have the reading of "טמא"/impure, and I don’t know how to resolve this “reading” correspondingly.
+
+Mishnah 6
+
+מטלית (a patch) – which is impure through treading, and one batched it onto a basket. But the basket is not something that can become impure by treading, but when he placed the patch on the basket, the basket was defiled, because it came in contact with the patch that is impure through treading, and this is contact of treading. But the patch, when the patching had been completed, the defilement of treading flew off from it, because it was voided concerning the basket and a basket is not suitable for treading uncleanness.
+מטמאה אחד ופוסלת אחד (renders unclean at first remove and renders unfit at one) – like the law of vessels that came in contact with treading uncleanness, and they explained, that it is taught in the Mishnah at the end of [Tractate] Zabim (Chapter 5, Mishnah 6): "הנוגע במשכב מטמא שנים ופוסל אחד"/If a person touched a bed (i.e., the uncleanness caused by an unclean person lying on a object) imparts uncleanness at two removes (at one step and this in turn at another)and renders [heave-offering] unfit at one further remove,” he explained imparting uncleanness at two removes and rendering [heave-offering] unit at one remove, that all the while that the vessel touches the [object] that is unclean through treading, we consider it as a primary source of ritual uncleanness regarding foods to make them first and second degree uncleanness for profane things and third-level of uncleanness for heave offering. But when he separated himself, it is like the offspring of uncleanness (i.e., acquired through contact with any primary source of uncleanness or derivative uncleanness of such) which makes it second-degree of ritual uncleanness for profane things and third-level uncleanness for heave offering alone, which is that it defiles by one degree and invalidates by one degree.
+הפרישה (if he removed/separated it) – the patch from the basket, the asked is an offspring of uncleanness, like it was prior to his removing it, but the patch is pure, for since he patched it on the basked, it became like the basket, and it is like a piece of the wall that he took from the basket that the piece is ritually pure. But however, if after its removal from the basket he considered it for sitting, it receives impurity from he onwards if had in it like the measure [for impurity].
+טלאה על הבגד (if he patched it on to the cloth) – not that it had been voided from the uncleanness of treading, for he defiles the cloth in two counts and invalidates it in one like the law of vessels that touch uncleanness through treading all the while that he did not remove it.
+הפרישה מן הבגד – the law of cloth is like that of vessels that came in contact with [defilement] and then separated/removed it. It defiles at one remove and invalidates at one remove, for the patch, it is like it was, that it had never been voided, and defiles at two removes and invalidates at one.
+וכן הטולה (and similarly one who patches) – a patch.
+על השק או על העור – like patching on the cloth and it is not voided [and remains unclean].
+ר' שמעון מטהר – for he holds that the sack and the hide it is voided, for it is not of its kind. But Rabbi Yossi holds, that with a sack that is woven like it is not voided, but on a hide, since it is not woven, is voided. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 7
+
+שלש על שלש שאמרו (three-fingerbreadths by three-fingerbreadths – that they spoke of) – that it is susceptible to corpse defilement and reptile and carrion.
+חוץ מן המלל – what the weaver leaves over at the top of he cloth, like the measure of two fingerbreadths, and it is branch/locks of the cloth, which is called מלל/hem. And since it is the warp/longitudinal direction alone and there is no woof/latitudinal direction, it does not combine for weaving. But my Teachers/Rabbis explain [the word] מלל, just as he hems and doubles the stitch in the place of he incision, because it is the manner of the threads to extend where they shouldn’t extend and the sewing is ruined.
+מכוונות (exactly)– and the hem is included in all of this.
+טלייה על הבגד מרוח אחת – the path is impure through treading and he sewed it on the the cloth in the middle from one direction [only], but from three directions, it is suspending and not attached to the cloth.
+אינו חיבור- and the cloth is not impure through treading uncleanness.
+משתי רוחות זו כנגד זו (from two directions – one opposite the other) – as for example, that it is sewn from the east and the west, but it is not sewn from the north and south. Or its reverse. This is a connection and the cloth is impure through treading uncleanness.
+כמין גאם – that it is sewn east and south, or west and north.
+במה דברים אמורים – that it is not a connector other than from two directions/sides, one opposite the other.
+בטלית – for it is not the manner of dress/clothing other than that wrapping upon it alone.
+אבל בחלוק (but a shirt) – that we wear, is always a connector, unless the upper rim/hem is sewn. And the Halakha is according to the Sages.
+
+Mishnah 8
+
+בגדי עניים – which are made from small individual pieces, and there isn’t in all of them one whole piece that has three [fingerbreadths] by three [fingerbreadths].
+הרי אלו טמאים מדרס – for since there is in all of the cloth as a whole three handbreadths by three handbreadths or more, the entire cloth is impure with treading uncleanness.;
+כיון שנקרע רובה אינו חיבור – but if the one end is defiled, the other end is not defiled.
+העבים והרכים – the most thick and huge clothing, such as the thick, full or felted stuff and the large ones. And the most soft and thin, such as that of silk and that which is hatchelled.
+אין בהן משום שלש על שלש – and they are not defiled through corpse defilement nor the rest of the defilements until there they will have three-handbreadths or more, because [less than] three [fingerbreadths] by three [fingerbreadths] is not worth anything.
+
+Mishnah 9
+
+כסת הסבלין (the cushion which load-carriers wear on their heads) – that carry loads on their shoulders or on their heads, there is small cushion on their heads or upon their shoulders so that the load doesn’t damage them, and sometimes they sit upon it.
+משמרת של יין אין בה משום מושב (the strainer for wine is not susceptible to sitting uncleanness) – for we don’t sit on it because of the sediment.
+סבכה של זקנה טמאה מושב (the head-dress/net of an old woman is not susceptible to sitting uncleanness) – because of what is taught in the chapter “Three Shields”/שלשה תריסין (Tractate Kelim, Chapter 24, Mishnah 16), that the head-dress/net of an elderly woman is defiled through corpse uncleanness, that is implies, but not because of seating, it is necessary to explain that there are two kinds of head-dress/nets for elderly women, one that is not appropriate for sitting up and it is defiled through corpse uncleanness, and the other head-dress/net, sometimes she sits upon it, and the Mishnah here comes t to teach that it is susceptible to sitting.
+חלוק של יוצאת החוץ – it is the Aramaic translation of a whore – a creature that goes out.
+עשוי כדבכה – it has many windows like the making of a net and her skin can be seen outside.
+מן החרם (from the net) – from the net-work. And his skin is seen, therefore it is pure.
+מן זוטו (from the fishing net/solid web of network) – there is at the bottom of the netting a bit that is woven made in the cloth. And it is called זוטו של רשת /webbing of the net.
+וכפלו (and doubled it up) – and he doubled up the netting and sewed it, and his skin is not seen from within it.
+טמא – for it is considered a cloth. But the Halakha is not according to Rabbi Eliezer ben Yaakov.
+
+Mishnah 10
+
+קורקורקתה (lower border of a web) – the hem and the bottom, like the rimmed bottom of the vessels.
+עד שיגמור את פיה (until he completes its hem) – its upper rim/hem, that does not descend into defilement until he completes all of its work.
+שביס שלה (the band of the net) – from the language of “the bands and the enclosed places.” It is a painting that one makes on the hairnet for beauty. It stands on her forehead and surrounds it from eat to ear. And it is also considered on its own, that it is made to remove it from there, and to place it in another hairnet.
+טמאים משום חיבור – that if the hairnet is defiled, all the stings are defiled with it. For it were strings/threads without the hairnet, it would not be susceptible to receive ritual defilement.
+אם אינה מקבלת את רוב השער – of the head, it is pure/clean.
+
+Chapter 29
+
+
+
+Mishnah 1
+
+נומי הסדין (threads/fringes of the sheet) –fringes that extend from the sheet. And they are threads that regularly extend from something woven, whether from the sides, whether from above or whether from below. If a reptile touched the fringes, the sheet is defiled. And it should touch within the measurement that is explained in our Mishnah (i.e., six fingerbreadths). And similarly, if a reptile touched a sheet, all of the fringes are defiled up to the point of the explained measurement. But from there and outward, they are pure, for the fringes are not a connector to the entire cloth but rather only up to the point of the measurement that is explained about them.
+טרטין – like kinds of hats.
+פליון – a sheet that one wraps oneself in entirely.
+אפקרסין (underwear) – like his undershirt forms no check (but must likewise be rent) that is the third chapter of [Tractate] Moed Katan אלו מגלחין/Which are those who may shave? [Moed Katan 22b] and it is the underclothing and it is open from its shoulders, and when he wears it, he ties it up.
+סגוס (a coarse woolen blanket – often mentioned a s a mattress to sleep on) – a thick cloth of wool and all it is fringes, and they call it ALBORNUS in Aramic.
+רדיד (female’s wrap of fine texture, veil) – a thin that woman covers here head. The Aramaic Jerusalem translation of "ותכס בצעיף"/”And she (Tamar) covered her face with a veil” (Genesis 38:14) is רדידא.
+גומדין (a veil of a square gomed/a cubit less the hand’s length, the arm) – a cloth that is a cubit by a cubit, and the Arabs cover heir noses and their mouths in the cold weather. And the explanation of a גומד is a cubit, as it is written (Judges 3:16): “[So Ehud made for himself] a two-edged dagger, a GOMED in length, [which he girded on his right side under his cloak].”
+קלקין (Cicilian goat hair cloth) – woven of hair and it has fringes.
+פונדא (money bag, hollow belt) – there are those who explain it as a hollow and wide girdle/belt. And there are those who explain it as the underwear that one places on one’s flesh to preserve the rest of the clothing so that they will not be soiled through sweat.
+מעפורת (apron, any garment for the protection of clothes) – It is the Aramaic translation of (I Kings 20:38): “[Then the prophet,] disguised by a cloth over his eyes, [went and waited for the king by the road],” and it is taught regarding a מעפרא/a cloak with a hood. A kerchief that one wraps one’s head in.
+פרגוד – a curtain that one hangs over the entrances of the kings.
+כל שהן (any length) – whether great or a little, it is connector. And all of them, the last ones that the measures are explained, like the measurement that is a connection – whatever that remains from that of the measure, is not a connector, neither for defilement nor for sprinkling.
+
+Mishnah 2
+
+שלש כסתות של צמר (three woolen cushions) – that are sewn this one with that one like washers’ materials loosely stitched together (see also Tractate Shabbat 48b). Alternatively, woven together, similar to those who weave napkins whose manner is to leave a separation between each napkin and they are connected with threads of the warp/in the longitudinal direction and it has no woof/latitudinal direction. And all of these are taught in the Mishnah, here each one according to its number or less is a connection, but if defilement came in contact with one of them, all of them are defiled. But if they were impure, and dust was sprinkled from the [Red] Heifer on one of them, all of them are purified. But more than this number, there is no connection, not for defilement nor for sprinkling.
+סבריקין (a sort of trousers) – there are those who teach [the word as] ספריקין. There are those who explain it as trousers/undergarments, drawers. And there are those who explain as a kind of gloves made from wool that we dress the hands in them and cover the arms until the joint which touches the rib/elbow.
+גלופקרין (woolly bed-covers, blankets) – thick covering of wood that they wear at the time of the cold [weather].
+חיבור לטומאה ואינו חיבור להזאה – for a stringency. If defilement came in contact with one them, it is a connection and all of them were defiled. But if one of them was sprinkled, it is not a connection, and he didn’t purify anything other than that one that was sprinkled upon alone.
+ר' יוסי אומר אף לא לטומאה – but the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+חוט המשקולת (plumb-line) – The builders take hold of a thread/cord In their hands, and at its top is lead and they lower it opposite the wall to see that it should not be curved.
+חרשין – carpenters of wood.
+ושל בנאים – those who build high and large walls, and a plumb-line [mentioned] in the first clause [of the Mishnah] is aught other than twelve [handbreadths], we are speaking of something designated for small buildings.
+יתר מכאן – more than these measurements that the Sages counted for each and every one, even though that he desires their existence, the excess over the measurement is ritually pure and it is not a connector to the vessel.
+ושל סיידים (that of plasterers) – who plaster the face of the walls with lime/plaster, and they also require [the use of] a plumb-line, and similarly the painters who paint images on the walls.
+כל שהן – whether a lot or a little, it is a connector.
+
+Mishnah 4
+
+חוט המאזנים (cord of the balance) – the chord that holds in it the balance at the time that they weigh them.
+ר' יוסי אומר טפח טהור – if the handle of the ax is so large that it extends a handbreadth from the back of his hand, it is not considered a handle, because it damages him while he is working, and every handle is completely pure. This is what my teacher explained. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 5
+
+יד הקרדום מלפניו (the handle of the ax at its front) – the manner that a person grasps hold on the handle of the ax when he wants to sever/cut with it, he doesn’t hold it actually at the top of the handle/helve lest it slip and fall from his hand, but rather he leaves a it of in back of his hand, and the measurement that there is between the hand of a person and the iron he calls from in front of him. But the person who goes out from the back of his hand he calls from in back of him in the other clause [of the Mishnah]. But that it doesn’t explain in this clause , the law of what is in front of him and what is behind him, because here, it considers theses those that their measurement is a handbreadth, but in the other clause [of the Mishnah], those whose measurement is three fingerbreadths.
+פרגל (a pair of compasses) – drawing figures in he air/gesturing. CUMPASU in the foreign language. And the artisans need to make round forms with it.
+מקבת (stone-cutter’s mallet) – an iron hammer that its one end is sharp and with it they bore/perforate and with it they cut/hew the stones. And on account of this it is called מקבת. And stone-cutter’s mallets and the ax/hatchel are all vessels of iron (First Kings, Chapter 6, Verse 7): “When the House (i.e., the First Temple) was built, only finished stones cut at the quarry were used,] so that no hammer or ax or any iron tool was heard in the House [while it was being built].”
+מפתחי אבנים (the shaft of a stonemason’s chisel) – "פתוחי חותם" /”[On the two stones you shall make] seal engravings – [the work of a lapidary”] (Exodus 28:11).
+
+Mishnah 6
+
+של צמרים – those who sell wool, and he reason for these is there measurements of two handbreadths, because he grabs hold of them with two hands, and that is also the reason that all of these handles that are coming up, their measurement is with two handbreadths. And all of those whose measurement was a handbreadth, is because it was his manner to grab hold of them with [only] one hand.
+מקור (beak, a tool for whetting millstones) – a sharp mallet/smith’s hammer that they bore/chisel the millstone. And on account of the fact that they bore/chisel with it, it is called a מקור.
+יד המעצד של לגיונות (the handle of the adze of the legions) – we have the reading. And it is a vessel from the vessels of the murderers, its head is round and warriors carry them in war. And in Arabic, we call it TAVRIZIN.
+של זהבים – they strike on gold to make thin plated objects (i.e., the goldsmith’s hammer)
+ושל חרשים – of iron.
+
+Mishnah 7
+
+שיירי הדרבן מלמעלן (the remnants [of the shaft] about the point of the ox goad) – the handle of the plough (called in the Bible a דרבן and/or a מלמד) at one end it has iron similar to an awl/borer that with it leads/teaches the heifer to its furrow, and it called a דרבן/ox goad, and on its second end is a wide piece of sharpened iron to sever the roots, and its name is חרחור/coulter [inserted into the horizontal pole/מרדע in front of the ploughshare/דרבן). And the measurement of the handle of the horizontal pole/מרדע is higher on the side of the דרבן/ox goad four handbreadths and it is considered as a connector, but below, to the side of the coulter/חרחור is seven handbreadths which are adjacent to it is a connector, as we see further on. And what is more than the four [handbreadths] to the side of the ploughshare and seven [handbreadths] to the side of the coulter is not a connector and if impurity/defilement came in contact there, it is not defiled, neither the coulter nor the ox goad.
+
+של נכוש (the ax used for lopping trees) – a hammer that they strike with it on the stones and break them.
+בן פטיש (small hammer) – the small hammer is called בן פטיש and the large is called a פטיש/hammer.
+של בקוע (that part of the spade used for chopping) – a spade/hatchet that they chop trees with.
+ושל עדור (hoeing) – that they dig/hollow out the ground for seeding, like (Isaiah 7:25): “[But the perils of thornbush and thistle shall not spread to any of the hills] that could only be tilled with a hoe; [and here cattle shall be let loose, and sheep and goats shall tramp about].”
+של סתתין (stone-cutter’s ax) – hewing stones and those who trim them level them off.
+
+Mishnah 8
+
+מגריפה (ladle – of the household) – that they remove/sweep ashes/coals from the oven and double stove, or the plaster/clay. The Aramaic translation of (Numbers 4:14): “[Upon I they shall place all the vessels that are used in its service: the fire pans, the flesh hooks,] the scrapers/יעים [and the basins – all the vessels of the altar – and over it they shall spread a covering of dolphin skin;]”is מגרופייתא /from ladles.
+ושל סיידים (of plasterers) – that they remove the plaster/lime.
+יתר מכן – more than these measures that the Sages counted in the hand of the ladle, if he wants this preservation of the extra length.
+טמא – if the vessel is defiled, and similarly, if the defilement came in contact with all of this length of the handle, the vessel is defiled with it, for it is a connector to the vessel.
+יד משמשי אור (shaft of fire implements) – such as the handle of the spit and the lattice-work of a fire place and the deep and covered plan, and other vessels and their utensils/implements through the fire.
+
+Chapter 30
+
+
+
+Mishnah 1
+
+כלי זכוכית – This Mishnah is taught above in Chapter 2 [Mishnah 1] and Chapter 15 [Mishnah 1] and since it was necessary to teach the law of these vessels of glass, he returns and teaches them once again here.
+טבלא – table.
+אסקוטלא (a salver or a waiter of nearly square form) – in the foreign language, we call a dish SHEKOTILA. But here we are speaking of a flat dish, which does not have a receptacle, but rather that from underneath it, a small receptacle is connected to it that serves when we turn it upside down on its face, similar to what our silver and glass cups have.
+יש להן לבזבז (they have a vertical rim/edge – by which a flat vessel is made into a vessel—like receptacle) – a rim all around, the vertical rim makes it a vessel that has a receptacle.
+שולי קערה ושולי אסקוטלא (bottoms of a flat dish) – when the place of their usage is broken, there remains a small receptacle and he turns it over and uses it, but nevertheless they are ritually pure, for the rims are not considered a vessel, because the place of the break that injuries the hands when they hold it.
+קרטסן או שפן (if he scraped them or filed them) – he repaired them and made them smooth until their were appropriate to be used in the same receptacle, they are impure, for they are no longer the shards of a vessel.
+בשופין (with files) – a vessel that that refines and iron artisans remove the rust/mold and smooth/level the vessels. The Aramaic translation of הצריפים/those who smelt, refine is שופינא/file. LIMA in the foreign language.
+
+Mishnah 2
+
+אספקלריא (window-glass) – a glass mirror that a woman sees her face in. And in the foreign language ISPAKLAV. But even if it has a receptacle, it is ritually pure, for it is not used to receive anything, but only to look at the shape/form of the face.
+תמחוי – like a kind of large glass tray.
+תרוד (spoon – pointed on top and curved at the end) – a glass spoon.
+ואם לאו – if when he places it on the table or on a flat surface it rolls to here and there and what is in it spills, because it is sharp underneath and does not stand.
+ר' עקיבא מטמא – for since it has a receptacle. And the Halakha is according to Rabbi Akiba.
+
+Mishnah 3
+
+כוס – of glass.
+שנפגם רובו טהור (that the majority of which is cracked/broken off) – that it is considered a broken vessel/fragment of a vessel.
+מפגם בו שלש ברובו – that the three notches/cracks stand in the majority of the cup but not in its minority.
+
+אם מפזר הוא את רוב המים טהור (if it scatters/disperses the majority of the water – it is pure) – but with a minority, it is ritually impure. But the Halakha is not according to Rabbi Shimon.
+בבעץ – with tin.
+רבי יוסי אומר בבעץ טמא – for everything follows after what restores it/preserves it, and it is considered like a metal vessel. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 4
+
+צלוחית – that is similar to our glass flash that has a long neck.
+שניטל פיה – whose neck was removed.
+ובגדולה – that is not able to be carried with one hand, but only with two hands is called a large [flask], but that which can be carried with one hand is called a small [flask].
+של פלייטון (an ointment or oil prepared from leaves of spikenard) – of balsam oil.
+
+מפני שהיא סורחת את היד (because it lacerates/catches the hand – when you attempt to get the aromatic unguent out) – one who goes to place his hand inside to take from the ointment of spikenard to smell it, his hand is lacerated and scratched and torn, [The word] סורחת like [the word] סורכת with [the letter] "כ" is the language of an adhesion/סרכא.
+לגינין (bottle, flask/flagon – smaller than a pitcher but larger than a cup) – like large pitchers.
+מתקנין לכבשים (repairs them for use for pickled/preserved things) – when they pickle in them a vegetable in salt and in vinegar and leave the there to be established.
+אפרכס (the hopper, grain-receiver on top of the millstone) – a vessel that is made for the millstone, wide from the top and narrow from the bottom at its rims, and they place in it a lot of wheat at one time and they (i.e., the wheat kernels) go down gradually into the millstone and they are ground there. And an example of this we found at the beginning of [Tractate] Hagigah [3a]: “Make your ear like the hopper to receive the teaching,” for one brings in a lot and it produces a little.
+אשריך כלים – Tractate Kelim.
+שנכנסת בטומאה ויצאת בטהרה – it begins with the primary sources of uncleanness and the glass hopper/grain-receive on top of the receiver concludes in purity.
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+Bartenura on Mishnah Kelim
+ברטנורא על משנה כלים
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Kelim
+
+
+
+Chapter 1
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+
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+Chapter 2
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+Chapter 3
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+Chapter 4
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+Chapter 5
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+Chapter 6
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+Chapter 7
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+Chapter 8
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+Chapter 9
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+Chapter 10
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+Mishnah 1
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+Mishnah 2
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+Mishnah 3
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+Mishnah 4
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+הכדור – pelote (a small ball) in the foreign language (Old French).
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+Bartenura on Mishnah Kelim
+ברטנורא על משנה כלים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Kelim
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022
+-https://www.sefaria.org/texts
+
+Bartenura on Mishnah Kelim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+אבות הטומאה. השרץ – there are eight reptiles that are written in the [Torah] portion of Shemini (Leviticus 11:29-30): החלד/the mole and עכבר/the mouse [and the צב/lizard; the ענקה/gecko; the כח/land crocodile; the לטאה/lizard; the חמט/sand lizard and the תנשמת/chameleon],” they are the primary sources of ritual impurity to defile humans and utensils/vessels that come in contact with them when they are dead. And their measurements for defiling is like that of a lentil (though we are informed in Tractate Kelim, Chapter 17, Mishnah 8, that whenever a lentil is spoken of, it means…the Egyptian lentil). For the sand lizard/חמט at the beginning of its creation is like that of lentil (see Tractate Nazir 52a). But the limbs have no measure, for even less that of a lentil of a reptile defiles (see Tractate Ohalot, Chapter 1, Mishnah 7). And especially when it is moist, the reptile defiles, but it does not defile when dry, as it is written (Leviticus 11:32): “And anything on which one of them falls when dead [shall be impure: be it any article of wood, or a cloth, or a skin, or a sack – any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure],” similar to their being dead (see Tractate Niddah 56a).
+ושכבת זרע – Specifically the semen of an adult Israelite , but that of a heathen does not defile, even according to the Rabbis, for the nocturnal pollution of a heathen is completely pure. And similarly, the semen of a minor also does not defile, as it is written (Leviticus 15:16): “When a man has an emission of semen, [he shall bathe his whole body in water and remain impure until evening],” a man/איש, but not a minor/קטן who is younger than nine-years and one-day old, for [prior to the age of nine-years and one-day] his act of sexual intercourse is not coition. And its measurement to the observer is a little bit, even similar to a mustard seed, and to contact/touching, like that of a lentil. And specifically moist semen that defiles, as it is written (Leviticus 15:16): “[When a man has] an emission of semen/כי תצא ממנו שכבת זרע,” he who is appropriate for emitting semen, for since the teacher of our Mishnah did not consider a בעל קרי/one who experienced a seminal emission (see Leviticus 15:16-18) as one of the primary sources of defilement, we learn from this that it is none other than first degree of ritual defilement, and this is taught at the conclusion of Tractate Zavim (Chapter 5, Mishnah 11), that a person who experienced a seminal emission is like one who came in contact with a reptile, and is not seen as other than first [degree of ritual defilement].
+וטמא מת – a person who became defiled through contact with the dead. But utensils/vessels that came in contact with the dead are like the dead itself, and whatever comes in contact with them is made into a primary source of ritual defilement. But utensils/vessels which came in contact with a person who was defiled through contact with the dead or a person who came in contact with utensils/vessels that had been in contact with the dead, they are primary sources of ritual defilement and are defiled for seven days like a person, as is taught in the Mishnah of the first chapter of Ohalot [Mishnah 2]. But earthenware and foods and liquids that came in contact with the dead do not become primary sources of ritual defilement. And especially an Israelite becomes a primary source of ritual defilement when he touched a dead person. But an idolater and similarly a non-viable birth/premature that was born at the age of a month is not susceptible to become ritually impure if he came in contact with the dead.
+ומצורע בימי ספרו – A confirmed leper (declared ritually impure by a Kohen. All the laws applying to a quarantined leper apply to a confirmed leper – who must grow his hair long and rend his garments; to purify himself when healed, he must shave all his hair, and bring a special purification offering) and who is fitted for Levitical uncleanness with [his bringing] [two] birds, and cedar wood and hyssop and two scarlet-dyed yarn and shaving, and he sits from outside his tent for seven days and one the eighth [day] brings his sacrifices (see Leviticus 14:8), and on those seven days are called the days of his counting, and he defiles humans, and it is stated “the washing of his clothing “ (“The one to be purified shall was his clothing” – Leviticus 14:8) on the day of final decision [by a Kohen] and it is stated, “the washing of his clothes” on the days of his counting (Leviticus 14:9: “[On the seventh day he shall shave off all his hair…]he shall wash his clothes [and bathe his body in water; then he shall be pure],” just as there he defiles a human being, so here [also] he defiles a human being.
+ומי חטאת שאין בהם כדי הזייה – defiles him through contact. But if they have enough in order to sprinkle [of the water of the purification upon the unclean] it defiles even through carrying, to defile humans and clothing, as it is written (Numbers 19:21): “Further, he who sprinkled the water of lustration shall wash his clothes, and whoever touches the water of lustration shall be impure until evening.” But our Rabbis/teachers learned that the person who sprinkles is pure, and the Biblical verse does not come other than to give a measure to the person carrying [the waters of the sin-offering of the Red Heifer] that there must be enough for sprinkling , and the Biblical verse divided between the two kinds of water, to inform you that water where there is enough for sprinkling defiles a person to defile clothing, but where there isn’t enough [water] for sprinkling, it defiles a person to defile food and liquids but not to defile clothing.
+וכלי חרס באויר – when his defilement fell in the airspace of an earthenware vessel, whether it touched ,the vessel or whether it did not touch it, the vessel is defiled. But if it the defilement touched the vessel from the outside, it was not defiled by this contact, as it is written (Leviticus 11:33): “And if any of those (i.e., an article of wood, or a cloth, or a skin, or a sack) falls into an earthen vessel, everything inside it shall be impure [and the vessel itself you shall break],” from inside it/within it, it becomes defiled, but it is not defiled from outside of it.
+ואינם מטמאין במשא – that all of these primary sources of ritual defilement that are considered here are written concerning them "הנוגע"/someone who comes in contact with them and it is not written: "הנושא"/he who carries them.
+
+Mishnah 2
+
+מטמאים את האדם במשא – when he lifts one of them whether by his hand or his fellow lifts it upon his shoulder, and even if he [himself] did not make contact with the defiling substance, or that the defiling substance was tied with a rope and the defiling agent was lifted via the rope. Since he moved the weight of the impure thing on his own, the person is defiled by ritual impurity imparted by carrying [even when not touching them directly] to defile the clothing that is upon him, or all of the garments/clothing and vessels/utensils that he comes in contact with, except for earthenware, all the while that the defiling matter is upon his back. But after he withdrew from the defilement, he does not defile utensils/vessels through touching/contact, for whomever carries the defilement, after he has withdrawn from it is not ought but first degree of ritual impurity, but utensils/vessels do not become susceptible to receive defilement other than from a primary source of ritual impurity. But even at the time that he carries the defilement, he does not defile humans nor earthenware vessels, but rather only other utensils/vessels. And you do not have something that is defiled with ritual impurity imparted by carrying other than a human being alone, but not utensils/vessels and not food and liquids, for if there were may utensils/vessels one on top of the other and a carrion or the waters of lustration in the upper-most vessel, the lower vessels are not defiled by carrying all the while that they did not touch/come in contact with the carrion or with the waters of lustration. And similarly, food and liquids are not defiled with the ritual impurity imparted by carrying, for concerning the ritual impurity imparted by carrying, it is written "לכם" (see Leviticus 11:39: “If an animal that you may eat has died/וכי ימות מן-הבהמה אשר-היא לכם לאכלה [anyone who touches its carcass shall be impure until evening]),” and we expound [the word] "לכם"/that you – that they defile through carrying but they do not defile vessels nor foods and liquids through carrying. And just as carrion defiles through carrying, so it also defiles through movement/ היסט (i.e., by means of a lever, without actually coming in contact with it – and this applies to impurity imparted by someone with gonorrhea, a woman in flux, a menstruating woman or a woman after childbirth), for movement is from the category/species of carrying, as for example, that there was wood placed at the tope of a tree or at the top of a wall and a carrion was at one end of the wood and a person comes and puts the knee of the balance down on the second/opposite end, since he lifted the end on which the carrion on is on account of his additional weight, it is defiled with the ritual impurity of movement, which is like carrying.
+וחשוכי בגדים במגע (and to make unclean the persons alone but not their clothes) – meaning to say, the clothes are prevented from defilement if there is contact without carrying, for the person who comes in contact/touches the carrion or the waters of lustration but does not carry them does not defile even the clothing that is upon him, as it written (Leviticus 11:39, though this verse, which is brought by the commentary of Rabbi Pinchas Kahati on this Mishnah does NOT exactly express what Bartenura writes – perhaps he is referring to Leviticus 11:27): “anyone who touches its carcass shall be impure until evening” (and see verse 27: “whoever touches their carcasses/הנוגע בנבלתם shall be impure until evening. [They are impure for you/טמאים המה לכם”), and the washing of clothing is not mentioned there, and with the waters of lustration, it is also written (Numbers 19:21 – and this verse does not match the Hebrew text brought by the Bartenura commentary, but is also referred to by the commentary of Rabbi Pinchas Kahati where he mentions that in both places, the washing of clothing is not mentioned: “Whatever that impure person touches shall be impure until evening/והנוגע במי הנדה יטמא עד-הערב”. On the other hand, use of the Bar Ilan Responsa project takes the reader to Numbers 31:24: “On the seventh day you shall wash your clothes and be pure, and after that you may enter the camp.”). [The word] חשוכי – is the language of prevention, like (Genesis 22:16): “Because [you have done this] and have not withheld your son/ולא חשכת את-בנך, [your favored one].”
+
+Mishnah 3
+
+בועל נדה – It is written concerning them (Leviticus 15:24): “[And if a man lies with her,] her menstrual impurity is communicated to him/ותהי נדתה עליו; [he shall be impure seven days, and any bedding on which he lies shall become impure],” we learned that he, like a menstruating woman, defiles surfaces designated for lying and sitting, and it is written after this (Leviticus 15:24): “and any bedding on which he lies shall become impure/כל משכב אשר-ישכב עליו יטמא,” but it is not necessary to state this, but rather it comes to explain, “her menstrual impurity is communicated to him,” of the first clause [of the Mishnah], and this is what he said: this [phrase], “her menstrual impurity is communicated to him,” that I stated to you, I did not say other than in regard to the matter that he would be a primary source of ritual impurity like a menstruating woman, that just as she defiles a person and an earthenware vessel, even he defiles a person and an earthenware vessel, but [also] to make a surface designated for lying and sitting [impure], that “and any bedding on which he lies shall become impure,” but that he does not defile a person and vessels like the bedding of a menstruant woman who defiles a person and vessels/utensils, but he has the first degree of defilement that he defiles food and liquids alone.
+משכב תחתון כעליון (the lower surface upon which one lies is like the upper one)– that is to say, the lower surface upon which the man who has intercourse with a menstruating woman is like the upper one of a person with gonorrhea, that just as the upper surface of a person with gonorrhea, and that is vessels that are above the person with gonorrhea, such as ten couches one on top of the other and all of them are on top of the person with gonorrhea, whether the person with gonorrhea was in contact with them or not are ritually impure and they defile food and liquids but not humans nor vessels, so also the lower surface of a person who has intercourse with a menstruating woman, that is, the couches that are under him defile food and liquids but not humans and utensils/vessels. Whereas the lower surface below a person with gonorrhea or a woman with a flux or a menstruating woman or a woman after childbirth, even ten couches one on top of the other, and one of these defiled [couches] are above, all of them that are below/the lower surface are impure and defile humans and utensils/vessels.
+למעלה מהן זובו של זב כו' – because these that are important and move defile I ay amount through contact and lifting, but a person having sexual intercourse with a menstruating woman does not defile until he raises [her] entirely, because of this it is taught [in the Mishnah], “above them/למעלה מהן,” meaning to say that these are considered are above/more important than someone who has intercourse with a menstruating woman because they defile with any amount, what is not the case with someone who has sexual intercourse with a menstruating woman.
+שהם מטמאים במגע ובמשא – that their contact is equivalent to their lifting, that whether through contact or through lifting, they defile humans to defile clothing and vessels other than a person and vessels.
+מרכב (riding) – the piece of wood fastened to a saddle, which is grasped on mounting of the saddle is called מרכב/riding – that the saddle itself that a person rides upon is impure because of sitting, and its piece of wood fastened to the saddle, which is grasped on mounting of the saddle is impure because of מרכב/riding.
+שהוא מטמא תחת אבן מסמא (that it defiles underneath a stone used for closing a pit – that the corpse was put on a closing – immovable-stone – under which there is a cavity- see Tractate Niddah 69b) – a large and heavy stone, as it is written (Daniel 6:18): “A rock was brought and placed over the mouth of the den; [the king sealed it with his signet and with the signet of the nobles, so that nothing might be altered concerning Daniel].” But if there was a large stone on top of the piece of wood fastened to a saddle, which is grasped on mounting of the riding and a person with gonorrhea grabs hold of it, even though the weight of the person with gonorrhea is not recognized on the riding seat, the piece of wood fastened to the saddle that is under the stone is defiled because of the riding seat.
+למעלה מן המרכב משכב – for the stone used for closing a pit that the corpse was put on a closing (immovable) stone defiles lying as it does riding. And more stringent than this is that its coming in contact/touching is equivalent to carrying it to defile a person which defiles his clothing. His coming in contact/touching is explicitly written (Leviticus 15:5): “Anyone who touches his bedding shall wash his clothes, [bathe in water, and remain impure until evening].” And his carrying, that after Scripture mentioned the law of touching by lying and the law of touching by riding it states (Leviticus 15:9-10): “[Any means for riding that one with a discharge has mounted shall be impure; whoever touches anything that was under him shall be impure until evening;] and whoever carries such things shall wash his clothes, [bathe in water, and remain impure until evening],” so we see that regarding lying, whether through contact/touching – whether through carrying, requires the washing of clothing, but concerning riding, Scripture divides between coming in contact with/touching and carrying as it is written (Leviticus 15:9): “Any means for riding that one with a discharge has mounted shall be impure,” whereas that he should wash his clothes, is not written.
+ואין משכב עושה משכב – as it is written (Leviticus 15:4): “Any bedding on which the one with a discharge lies shall be impure,” the man with a discharge/gonorrhea makes the bedding [impure] but the bedding does not make the bedding [impure]. Therefore, if the bedding of person with gonorrhea touched/came in contact with vessels/utensils, they are not other than first degree of ritual defilement. It is found that the man with gonorrhea is [on a] higher [level of impurity] than that of bedding.
+
+Mishnah 4
+
+שהיא מטמאה את בועלה – seven [days] of uncleanness. For regarding a menstruating woman, it is written (Leviticus 15:24): “[And if a man lies with her,] her menstrual impurity is communicated to him and he shall be impure seen days” and it is also written regarding a woman with flux (Leviticus 15:25): “she shall be impure, as though at the time of her menstrual impurity, as long as her discharge lasts,” and we expound upon "תהיה טמאה היא"/she shall be impure – to include the man who had sexual intercourse with her. [The word] "היא"/she – that she defiles the man who had sexual intercourse with her but the person with gonorrhea does not defile whomever he has had sexual intercourse with for [a period of] seven [days], but only the defilement of contact/touching and carrying.
+למעלה מן הזבה מצורע – a leper [defiles] by lying and sitting like a woman with a flux. But more stringent than her, he defiles through entering [a place]. When he comes to the house, everything that is in the house is impure, even though he did not touch it/come in contact with it, as it is written (Leviticus 13:46): “[He shall be impure as long as the disease is upon him. Being impure, he shall dwell apart;] his dwelling shall be outside the camp,” which teaches that is dwelling is impure. From here, they (i.e., the Rabbis) stated that a leper that sits underneath the tree and a pure person passes by, the pure person is defiled. But if a pure person sits underneath the tree and a leper passes by, the pure person is not defiled. And similarly leprous clothing and with a leprous stone. And especially concerning a leper during the days of his receiving final judgment following probationary enclosure, but during the days of his counting, that is, after shaving/cutting off all of his hair and [the offering of] the birds, he does not defile by entering and he does not defile by lying and sitting.
+למעלה מן המצורע עצם כשעורה שהוא מטמא טומאת שבעה – as it is written (Numbers 31:24): “On the seventh day you shall wash your clothes and be pure, [and after that you may enter the camp],” all defilements that you become defiled through [contact with] the dead will not be less than seven [days]. But even though that the leper is more stringent than a bone the size of a barley corn, for the leper defiles everything that is in the tent when he comes to the tent, but the bone the size of barley corn does not defile in the tent, nevertheless, on this level, however, the bone the size of a barley corn is more stringent as it defiles an uncleanness of seven[days]. And similarly, all of these are of [increasingly] higher levels that are considered not for every matter it is stated that the second is more stringent than the first, for many of them have a stringency in the first [mentioned] that is not [found] in the second, but for that [higher] level that he counts alone it is stated that the second is more stringent.
+חמור מכולם מת – there are those of them [listed] that are more stringent than a corpse, for a man with gonorrhea and a woman with flux makes [defilement] through lying and sitting and defile with the very heavy stone, but a corpse does not [defile] through lying and sitting and doesn’t defile with a very heavy stone. But nevertheless, on this [higher] level, a corpse is more stringent than all of them, as it defiles by overshadowing. For just as a leper causes defilement through entrance, his defilement is not like the defilement of overshadowing, for if he brought his hand into a leprous house, it is pure, and even if he completely entered except for his nose, he is pure, for partial entering is not called entering. And even a partition saves in a house where the leper is, as is taught in the Mishnah of [Tractate] Negaim at the end of the thirteenth chapter [Mishnah 12]: “If he entered the synagogue, they make a partition for him ten handbreadths high [by four cubits wide]. He enters first and leaves last.” And all in a similar manner concerning a corpse that defiles in a tent. Alternatively, there is a division between a sitting leper and a passing leper, as I have explained above, what is not the case regarding a corpse.
+
+Mishnah 5
+
+עשר טמאות פורשות מן האדם – there are ten levels/degrees of uncleanness one above the other that emanate from the human.
+מחוסר כפורים (lacking atonement) – as for example the confirmed leper (whom must grow his hair long and rend his garments), and the male with gonorrhea who has had three appearances of flux, and the woman with flux and the woman following childbirth, who immersed in the ritual bath and when their [seventh day’s] suns have set, they are prohibited to eat Holy Things until they bring their atonement. And then [if they are Kohanim or married to them] are permitted to eat heave-offering/Terumah.
+חזר להיות טבול יום – an impure person who has immersed in the ritual bath/Mikveh but his sunset has not come.
+אסור בקודש ובתרומה – and he disqualifies/invalidates them if he comes in contact with/touches them.
+חזר להיות בעל קרי – that effusion of semen came out from him and he didn’t immerse in a Mikveh.
+חזר להיות בועל נדה – but surely that it (i.e., the Mishnah) did not teach that he became unclean through contact with a corpse which is more severe than someone who experienced a seminal emission, for a person who comes in contact with a corpse is a primary source of ritual impurity, but someone who experienced a seminal emission is only a first-degree of ritual impurity, and it (i.e., the Mishnah) returns to teach that he returned to become someone who had sexual intercourse with a menstruating woman which is more severe than someone who became unclean through contact with a corpse that he defiles the lower surface upon which he lies which is like the upper one. And because these ten defilements emanate from the human being, this is defilement through contact.
+משכב תחתון כעליון (the lower surface upon which one lies is like the upper one) – the bedding underneath the man who engages in sexual intercourse with a menstruating woman is like the upper one of a man with gonorrhea/flux. Just as what is above a man with gonorrhea is unclean to defile food and liquids but not a person nor vessels, even what is below the man who has sexual intercourse with a menstruating woman is impure to defile food and liquids, but not humans or vessels/utensils.
+שראה שתי ראיות מטמא משכב ומושב (renders unclean the couch and the chair he sits upon) – and he needs to count seven clean [days]. For this is taught in the Mishnah in the first chapter of [Tractate] Megillah (Mishnah 7): “There is no difference between a person with gonorrhea/Zab who suffers two appearances of flux and one who suffers three except the requirement of a sacrifice/offering [for the latter].
+וצריך ביאת מים חיים – as it is written concerning a man with gonorrhea/flux (Leviticus 15:13): “[When one with a discharge becomes purified of his discharge, he shall count off seven days for his purification, wash his clothes, [and bathe his body in fresh water/מים חיים; [then he shall be pure],” but the rest of all of those who are impure, the waters of the Mikveh are sufficient for them.
+חייב קרבן – that is stated in the Torah portion of Metzora regarding a man with gonorrhea/flux (Leviticus 15:14-15). And all the time that he didn’t bring a sacrifice, he is lacking atonement.
+מצורע מוסגר (quarantined leper) – that the Kohen quarantines him for seven days to see if he will produce signs/symptoms of defilement.
+מטמא בביאה – if he comes into the house, everything that is in the house is defiled.
+ופטור מן הפריעה ומן הפרימה (and he is exempt from letting the hair grow and rending his garments) – for the Torah did not say that his clothing should be rent/torn and that [the hair on] his head will be neglected (i.e., allowed to grow wildly).
+ומן התגלחת ומן הצפורים – that a confirmed [leper] that healed brings birds and shaves all of his hair off but a quarantined [leper] does not [do these things].
+שאין עליו בשר כראוי – as is explained in the concluding clause [of the Mishnah] in order to produce new flesh/skin on a healing wound.
+מטמא במגע ובמשא ואינו מטמא באוהל – that regarding contact/touching, it is written (Numbers 19:18): “[and on] him who touched the bones [or the person who was killed or died naturally or the grave],”implying, whether he has appropriate flesh or whether he lacks appropriate flesh. And regarding the defilement in a tent, it is written (Numbers 19:16): “or human bone, or a grave, [shall be impure seven days],” and human bone implies until there will be upon him flesh and sinews and bones.
+במקום אחד כדי להקיפו בחוט ערב (in one place enough [flesh] to surround the member with [the thickness] of the thread of the woof) – if he would cut the flesh that is on the limb to thread that have in their thickness like the thread of the woof, which is thicker by double than the thread of the warp, and there will be in them enough to surround the member, while knowing that through this, it is producing new flesh/skin on a healing wound. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+עשר קדושות הן – since we speak about the degrees/ of defilement – one above the other, it (i.e., the Mishnah) also teaches the degrees/ascents of holiness, one above from the other.
+שמביאין ממנה העומר – as it is written (Leviticus 23:10): “[When you enter the land that I am giving to you] and you reap its harvest, you shall bring the first sheaf [of your harvest to the priest],” reaping the harvest [in the land of Israel] but not the harvest outside the Land.
+והבכורים – as it is written (Deuteronomy 26:2): “You shall take some of every first fruit of the soil, which you harvest from the land [that the LORD your God is giving you].”
+ושתי הלחם – as it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bread [as an elevation offering].” (Also see Tractate Kiddushin, Chapter 1, Mishnah 7: “Every commandment that is dependent upon/tied to the land [of Israel] is not observed other than in the Land [of Israel.].”
+
+Mishnah 7
+
+עיירות המוקפות חומה –[cities surrounded by a wall] from the days of Joshua son of Nun. That regarding a leper it is written (Leviticus 13:46): “[He shall be impure as long as the disease is on him. Being impure, he shall dwell apart;] his dwelling shall be outside the camp,” outside of the camp of Israel. But when Joshua conquered the Land, he sanctified the cities/towns that were surround by a wall in his days that they would be like the camp of Israel to send off from there the lepers.
+ומסבבים לתוכן מת – it is permitted to carry it (i.e., the corpse) in the city from place to place until the place that the representatives of the town wish to bury him there.
+יצא – if the corpse [left] the city.
+אין מחזירים אותו – [they don’t bring him back] into the city to bury him there and even if the representatives of the town wished it. For since the defilement departed from the city, we don’t bring it back inside [the city].
+
+Mishnah 8
+
+לפנים מן החומה – from the wall of Jerusalem.
+שאוכלים שם קדשים קלים ומעשר שני – as it is written (Deuteronomy 12:5-6): “[But only to the site that the LORD your God will choose amidst all your tribes as His habitation, to establish His name there.] There you are to go, and there you are to bring [your burnt-offerings and other sacrifices], and it is written (Deuteronomy 12:17): “You may not partake in your settlements [of the tithes of your new grain or wine or oil].” (see also Tractate Makkot, Chapter 3, Mishnah 3).
+הר הבית – it was five-hundred cubits by five-hundred cubits, and in it the Temple was built, and from there begins the Levitical camp and its measurement [is] until the Nicanor Gate, from the Nicanor Gate inward is the camp of God’s presence, and from the Temple Mount towards the outside until the wall of Jerusalem is the camp of Israel (see also Tractate Middot, Chapter 2, Mishnah 12).
+שאין זבים וזבות נדות ויולדות נכנסים לשם – as it is written (Numbers 5:2): “[Instruct the Israelites] to remove from camp anyone with an eruption or a discharge and anyone defiled by a corpse,” I hear that all three (i.e., a man with gonorrhea/a woman with a flux, menstruating women and women after childbirth) go out to one place, the inference teaches us regarding a leper (Leviticus 13:46): “[He shall be impure as long as the disease is on him. Being impure,] he shall dwell apart,” so we see that he is not sent to the place that the man with gonorrhea/flux and someone defiled to a corpse are sent, and just as a leper whose defilement is more severe, his banishment from the banishment of his fellow as it is written (Leviticus 13:46): “his dwelling shall be outside the camp,” therefore he is exiled outside of Jerusalem, even those men with gonorrhea or women with flux, menstruating women and women following childbirth whose defilement is graver than the defilement of coming in contact with a corpse, that make [defilement by] lying and sitting and the very heavy stone (leading to that which is beneath it becoming ritually impure) which is not the case for someone defiled through contact with a corpse, their exile is greater than the exile of their fellows. It is found that one states, that a leper is exiled outside of Jerusalem which is opposite the camp of Israel. Men with gonorrhea/flux and women with a flux and menstruating women and women after childbirth are exiled from the Temple Mount. That this is the camp of the Levites, but they are permitted in Jerusalem. A person defiled by contact with a corpse and even the corpse itself are permitted on the Temple Mount and is exiled from Nicanor Gate and within, which is the camp of the Divine Presence/Shekhina.
+החיל (the rampart – a low wall surrounding the Temple courtyard and he buildings within it) – inside from the Temple Mount wall was a wall ten handbreadths high and it is called סורג/one of the approaches of the Temple fortification (see Tractate Middot, Chapter 2, Mishnah 3), and ten cubits inside from this is the rampart/חיל.
+שאין נכרים וטמאי מתים נכנסים לשם – even though that the Rabbis decreed regarding the heathens that they will be like people with gonorrhea/flux for all their things, for the matter of exile from the camps, they did not decree anything upon them other than that they are like those who have been defiled through contact with a corpse. And this – that those who have been defiled through contact with a corpse they do not enter from the rampart/חיל and [further] inside, that is from the Rabbis. But according to the Torah-law, even in the Women’s Courtyard/עזרת נשים (which was the largest in the Temple, demarcated from the Israelite’s courtyard by the Gate of Nicanor – which was square: 135 cubits by 135 cubits. Men and women stood there and its sanctity was greater than that of the rampart and the Temple Mount). For all this was the Levite’s Camp until the Israelite courtyard where the Gate of Nicanor was.
+עזרת נשים – inside from the rampart/חיל it was 135 cubits by 135 cubits.
+שאין טבול יום נכנס לשם – Jehoshaphat and his legal court decreed (see Tractate Yevamot 7a and Tractate Pesahim 92a) on the one who immersed that day/טבול יום (but a Kohen who had just immersed following a period of impurity cannot partake of heave-offering/Terumah until after nightfall; see Tractate Berakhot, Chapter 1, Mishnah 1) that he/she should not enter into the Women’s Courtyard. As it is written (II Chronicles 20:5): “Jehoshaphat stood in the congregation of Judah and Jerusalem in the House of the LORD at the front of the new court.” And they stated in the Gemara (see above): “What is the new court?” That they renewed things in it and stated, that a person who has just immersed following a period of impurity/טבול יום cannot enter into the Levite camp, but not in all of the Levite camp, but rather only [not] in the Women’s Court alone. And they decreed on the person who has just immersed following a period of impurity but did not make a decree on someone lacking atonement/מחוסר כפורים, because a person who has just immersed following a period of impurity is prohibited to [partake of] heave-offering/Terumah, but someone lacking atonement (i.e., a sacrifice) is permitted to [partake of] heave-offering/Terumah (if that individual is a Kohen or married to one). And all whose defilement is more serious than that of his fellow, his banishment/exile is more severe than that of his fellow.
+עזרת ישראל – it was inside from the Women’s Courtyard, its length was one-hundred and thirty-five by a width of eleven [cubits]. And similarly, the Courtyard of the Priests had a length of one-hundred and thirty-five by a width of eleven [cubits], and the cut and polished stone block/mosaic would divide between the Israelite courtyard and the Courtyard of the Priests.
+שאין מחוסר כפורים נכנס לשם – and the same law applies that it (i.e., the Mishnah) is able to teach that a ritually pure person is not able to enter there until he immerses [in a Mikveh], for this is taught [in the Mishnah] in the chapter "אמר להם הממונה"/The supervisor said to them [Tractate Yoma, Chapter 3, Mishnah 3]: “No pure person enters the Temple courtyard until he immerses [in a Mikveh” [Talmud Yoma 30a].
+וחייבים עליה חטאת – the impure who entered there inadvertently.
+לסמיכה – to press his hand on the head of his sacrifice (to indicate ownership) and that is impossible other than its owners, as it is written (Leviticus 3:8): “and lay his hand [upon the head of his offering], and not the hand of his agent.
+לשחיטה – that slaughter can be done by a foreigner (i.e., non-Kohen), and even though that it is possible for Kohanim [to perform the slaughter], it is also possible for a “foreigner” to slaughter in the Israelite courtyard, nevertheless they did not prohibit an Israelite to enter into the Priest’s Courtyard to slaughter the sacrifice.
+ולתנופה – that the Kohen places his hand under the hand of the owners and waves it.
+
+Mishnah 9
+
+בין אולם ולמזבח מקודש ממנו שאין פרועי ראש ובעלי מומין נכנסים לשם – In the Gemara (Tractate Menahot, Chapter 3, 27b proves that all of these gradations that are taught here, as for example, a person who enters the Priest’s Courtyard without need and similarly, those [Kohanim] with physical defects/בעלי מומין and those [Kohanim] with overgrown hair/פרועי ראש that entered between the entrance hall/אולם and the altar. All of them are the gradations of the Rabbis. And such is what I received from my Rabbis/teaches. But Maimonides holds that all of them are from the Torah, those [Kohanim]with physical defects/deformities, as it is written (Leviticus 21:21): “No man among the offspring of Aaron the priest who has a defect [he shall not be qualified to offer the food of his God],” (but the way that the Bartenura commentary quotes this verse: "כי כל איש אשר בו מום לא יקרב" – the last two words – “that he shall not offer it” are NOT found in this verse – though the words, "לא יקרב" are found in verse 16). And [priests] with overgrown hair, as the All-Merciful states to Aaron and his sons who were in the Tabernacle (Leviticus 10:8): “[And Moses said to Aaron and to his sons Eleazar and Ithamar:] ‘Do not bare your heads/dishevel your hair’ [and do not rend your clothes, lest you die and anger strike the whole community].” But even though the language of the Tosefta (Tractate Kelim Bava Kamma, Chapter 1, Halakha 11) supports the words of Maimonides, the tradition of my Rabbis appears to me to be essential, and that the first Tanna/teacher [of the Mishnah] does not consider those [Kohanim] who are intoxicated with wine and who had not washed their hands and feet together with those with physical defects and those [Kohanim] whose hair is overgrown as Rabbi Yossi considers them in the concluding clause [of the Mishnah] because those [Kohanim] with physical defects and overgrown hair, their invalidation is in their bodies, therefore, their exile is severe, but those [Kohanim] who are intoxicated with wine and those who have not washed their hands and their feet , their invalidation is on account of another matter, therefore, he was not strict regarding their exile so much.
+אלא כהן גדול ביום הכפורים – as it is written (Leviticus 16:2-3): “[Tell your brother Aaron] that he is ot to come at will into the Shrine behind the curtain [in front of the cover that is upon the ark, lest he die; for I appear in the cloud over the cover.] Thus only shall Aaron enter the Shrine.”
+בשעת עבודה – for times, he (i.e., the High Priest) enters there, 1): to offer up incense; 2) to sprinkle from the blood of the bullock; 3) to sprinkle from the blood of the goat; 4) to remove the spoon and the coal-pan, but if he enters into it five times, he is liable for death (see Tosefta Kelim Bava Kamma, Chapter 1, Halakha 7).
+ופורשים בין האולם ולמזבח בשעת הקטרה (and they keep distant [from the area] between the porch and the altar at the time of [offering up] the incense – whether at the time that they offer up the incense on the Golden Altar that is in the Sanctuary, or at the time that the High Priest offers up incense In the innermost part of the Temple precincts (i.e., the Holy of Holies) , all of the people keep distant from between the porch and the altar and one does not need to mention, from the Sanctuary. But the first Tanna/teacher disputes on that of Rabbi Yossi and holds that at the time that they offer up incense in the Sanctuary is only when they keep distant and not been the porch and the Altar. And the Halakha is according to the first Tanna/teacher. And the ten Holy [locations] that are taught in our Mishnah, these are [actually] eleven, the Gaonim that the Land of Israel is not from the number of Holy Places, because in the remainder of the Holy Places, there is within them honor to the place that prevents from them some of the defilements or prevents from some of the people from entering to it. And this holiness is not found merely within the Land of Israel. But the bringing of First Fruits, and the Omer and the two loaves and the shewbread are not like these Holy Things. But there are those who explain that the first Tanna/teacher that considers ten Holy Things is Rabbi Yossi, and he holds that between the porch and the Altar is equivalent to the Sanctuary in five matters, and for him, they are there weren’t any other than ten.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כלי עץ כלי עור כלי עצם – in the Torah portion of n , it is written (Numbers 31:20): “You shall also purify every cloth, every article of skin, everything made of goats’ hair and every object of wood,” and we extend the scope from, “everything made of goats’ hair”/וכל מעשה עזים to include anything that comes from the goats – from the horns and from the hoofs, that is the vessels of bone and it is juxtaposed to vessels of leather and vessels of wood. And in the Torah portion of Shemini, there is juxtaposition of vessels of leather and vessels of wood to a sack (see Leviticus 11:32: “[And anything on which one of them falls when dead shall be impure:] be it any article of wood, or a cloth, or a skin, or a sack [-any such article that can be put to use shall be dipped in water, and it shall remain impure until evening; then it shall be pure].” Therefore, their flat vessels are pure, that we require something similar to a sack that is carried full and/or empty. But an earthenware vessel, even though when flat are pure, it cannot be taught together with these, because all of these are pure when they don’t have a receptacle even though they have an inside, as for example, a wood jug which does not a rim at the bottom and is perforated from side to side is pure, but an earthenware vessel in the same manner is impure because the All-Merciful made it dependent upon its inside and behold it has an inside even though it does not have a receptacle. But their flat surfaces are pure as it is taught in the Mishnah here, that is, according to the Torah, but the Sages decreed impurity upon all flat wooden vessels and leather and bone as is proven in the Gemara of Bava Batra [66a]. But according to the Torah also, they are not pure other than from defilement through contact with a corpse or defilement by a reptile, but they are defiled through the defilement of lying and sitting if they are appropriate for lying and sitting.
+וכלי זכוכית – the Rabbis decreed defilement upon them (i.e., glass utensils) since the beginning of their creation/formation is from the sand then they are earthenware vessels, and they are [more] stringent than earthenware utensils that are not susceptible to receive defilement from what is upon it, but glass utensils/vessels are defiled from what is upon them, since their inside appears like their outside. But the flat surfaces of glass vessels are pure, even according to the Rabbis, for the Rabbis made a distinction (a somewhat different law) regarding glassware (see Tractate Shabbat 16a) for just as they don’t burn upon them heave offering and Holy Things.
+מקבלין טומאה מכאן ולהבא – but they don’t return to their old defilement, for the Rabbis did not decree that if he made from them [new] vessels they return to their old defilement, but rather only a metal utensils/vessel.
+כלי נתר (vessels made from alum crystals)– vessels that are made from earth that they dig from it alum crystals. ALUMI in the foreign language.
+מיטמאין ומטמאין באויר (they are both unclean and convey uncleanness through their contained airspace) – it the defilement is suspended in the airspace of the vessel, the vessel is unclean. If he went back and suspended food in their airspace, he defiles the food, even though they did not touch, as it is written (Leviticus 11:33): “[And if any of those falls into an earthen vessel,] everything inside it shall be pure [and – the vessel – itself you shall break].” And even the size of a mustard seed that does not touch the walls of the vessel.
+ומיטמאין מאחוריהן (they impart uncleanness from their outer sides) – vessels that hollowed out/shaped a receptacle from their place of sitting in the manner that they make for silver cups, and sometimes they turn them upside down on their mouths and use their receptacles from their outer side. If it came in contact with defilement with that receptacle, the earthenware utensil is defiled. But if they did not mix them and repeat it they are defiled and defile from their airspace an from their outer sides, we learn from it that they are defiled from the airspace from the outer side, for we don’t consider the inside that is on the outer side as a complete inside of the Torah, to be defiled from its airspace, but it is defiled if it the defilement came in contact with the same hollowing out that is on its outer side.
+ואין מיטמאין מגביהן – as it is written (Leviticus 11:33): “Any if any of those falls into an earthen vessel (i.e., an article of wood, a cloth, a skin, or a sack), [everything inside it shall be impure and – the vessel- itself you shall break],” from inside it becomes defiles but it does become defiled from outside it. But all of the other vessels excluding an earthenware vessel and a vessel of alum crystal are not defiled from their airspace until the defilement touches/comes in contact with the essence of the vessel, but when the defilement touches the essence of the vessel, whether from the outside or from the inside, it is impure, as is taught in the Mishnah in the first chapter of [Tractate] Hullin (Chapter 1, Mishnah 6): “What is clean (insusceptible to uncleanness[ in the case of earthenware vessels is unclean [susceptible in the case of all [other] vessels. What is clean in the case of all [other utensils] is unclean in the case of the earthenware utensils.”
+ושבירתן היא טהרתן = all of vessels/utensils, breaking them is their purification, but earthenware vessels and vessels of alum crystal breaking them alone purifies them, but they have no purification through ritual immersion other than through breaking [them] alone.
+
+Mishnah 2
+
+הדקין שבכלי חרס – thin and small earthenware vessels, whether they themselves cannot support/hold other than only up the anointing of a small [finger of a child] or whether they were broken and their rimmed bottom remained, an explanation: like their rimmed bottoms of a vessel, that is the rim that is towards the ground, or their walls/sides which remained and alone are able to sit without supports, are still vessels. And if they hold enough oil to anoint a small thing, that is to say, the anointing of a small finger of a day-old baby, they are impure. And this is explained in the Tractate Shabbat [77b] (and also Tractate Eduyot, Chapter 4, Mishnah 6 – as explained by Tosefot Yom Tov), the anointing of a minor, one small limb of a minor of the age of one-day old.
+עד לוג – this measurement of the anointing of a minor, for the shards of a vessel that had not been from its outset other than a LOG (i.e., a LOG is the equivalent of the liquid displaced by six eggs). But if there was from the outset more than a LOG, we need a larger measure for the shards, more than in order to anoint [the small limb of] a minor [who is one day-old].
+מלוג ועד סאה – a vessel that would at its outset hold from a LOG and more than a LOG until a SESAH, the measure of its shards is one-quarter of a LOG. And for more than a SEAH until two SEAH, the measurement of its shards is one-half a LOG and similarly for all of them.
+אני איני נותן בהם מדה – according to the largeness of the vessel or its smallness, but according to the places where it is customarily done and according to the structure/form of the utensils.
+אלא הדקין שבכלי חרס וכו' – that they don’t have the form of pots and they. But when the reach to be like the form of small pots, their measure is one-quarter of a LOG.
+חביות לודיות – jugs that are made in Lod/Lydda.
+לחמיות – [jugs] that are made in Bethlehem. But they are larger than the ones that are made in Lod/Lydda.
+חצבים גדולים (stone pitchers/earthen jugs) – large pitchers all that is possible.
+הפכים הגלילים (flasks/jars with a narrow neck) – that are made in the land of the Galilee.
+והחביונות (small vessel, flask with flat sides) – small jugs, and these are thin ones of earthenware vessels.
+ואין להן דפנות – that specifically their rims are impure if there remains in them the amount of oil to anoint the small finger of a child, but their sides are pure And the Halakha is according to Rabbi Akiva.
+
+Mishnah 3
+
+הטהורים שבכלי חרס – flat earthenware vessels (without a receptacle) which are pure, as it is written concerning them (Leviticus 11:33): “And if any of those (i.e., an article of wood, or a cloth, or a skin, or a sack – see previous verse) falls into [an earthen vessel, everything inside it shall be impure and -the vessel – itself you shall break],” that which has an inside is impure; that which lacks an inside is pure.
+טבלא שאין לו לזבז (a tray without a rim/edge) – a smooth board that lacks a rim around it.
+ומחתה (a coal-pan) – that they take coals out with a pan.
+פרוצה (the rims of are broken off) – that it does not have sides/walls.
+אבוב של קלאים (an iron tube for roasting grain) – earthenware vessel that they roast pulse/peas over a fire. And it is flat/plain without a receptacle and is perforated like a basket used as a sieve on its rims in order that the heat [of the fire] can have power over it. 
+[The word] קלאים/parched ears is parched by fire.
+סילונות – tubes/spouts.
+אף על פי כפופין – even though they are bent from their two sides. And this is which they did not shape a receptacle surrounding them.
+כבכב (an arched round vessel) – a vessel in which they cover bread baskets (but not as a receptacle). And there are those who have the reading of כפכף – that they cover it on top of the basket. But even if it has a receptacle, it is [ritually] pure for all who use something bent with an earthenware vessel is [ritually] pure.
+והטפי (vessel with a narrow neck – made with intention of using it for grapes) – it is an earthenware vessel that has a receptacle and is susceptible to receive defilement, and this is proven further on in the other chapter (Tractate Kelim, Chapter 3, Mishnah 2). But this is [ritually] pure here, because they (i.e., the Rabbis) prepared it as a cover for grapes and they made a change in it, which proves that they require it for covering graves and it was not made for reception.
+חבית של שייטין (swimmers’ bottle used for practicing) – like a hallowed out jug, and it is closed and doesn’t have a mouth (i.e., opening), in order that It would not sink in the water. And they lean upon it and learn to swim by it. But it even though it has a receptacle, it is not designed for receiving anything And anything which is not made for receiving anything even though it has a receptacle is not susceptible to receiving defilement.
+וחבית דפונה בשולי המחץ (an attachment in the shape of a jar fitted into the projecting rims of a vessel – to serve as a handle) – a ladle for filling vessels out of the well or wine or oil-pit which is a large earthenware vessel and it is a kind of jar made at its rim that a person can place his hand into it when he wants to lift the ladle, and because of this, the jar was not made for reception, and is not susceptible to receive defilement.
+דפונה – fitted into.
+המטה והכסא והספסל – all of these are not designed for reception.
+והספינה – and even though it was made for reception and even though it is earthenware, it is pure. And in the Tractate Shabbat 9b, we derive it, as it is written (Proverbs 30:19): “[How an eagle makes its way over the sky; How a snake makes its way over a rock;] How a ship makes its way through the high seas; [How a man has his way with a maiden],” and it is obvious that a ship is on the high seas, but rather to inform you that just as the high seas are [ritually] pure, so also the ship is [ritually] pure.
+כל שאין לו תוך בכלי חרס אין לו אחוריים – And the Sages decreed on [ritually] impure liquids that defile vessels, and even though the liquids were not defiled other than on account of an unclean reptile, for now they are first-degree of ritual impurity, they defile vessels/utensils from the words of the Scribes, and if they came in contact with/touched the back of the vessel, its outside is defiled, but the inside is not defiled. But now we hold that the defilement of the outside does not take effect other than with an earthenware vessel that has an inside. But all that lacks an inside, there is no defilement of the outside, שsand if impure liquids came in contact with it from the outside, they did not defile the outside of the vessel.
+
+Mishnah 4
+
+פנס – a kind of earthenware lantern that is perforated in its walls/sides that from them the light goes out, and we place the candle inside it so that wind does not extinguish it.
+שאין בו – a receptacle for oil. Even though it has a receptacle for a candle.
+טהור – for a receptacle for a lantern has no inside other than the candle/lantern that is laid upon it.
+מגופת היוצרים (potter’s mould) – it is similar to stones of earthenware that the potters make the vessels upon them.
+את שהוא פוחת בה (begins to shape the clay) – meaning to say, the mould that the potter casts upon it the plaster and engraves upon it with his hands the form of the vessel.
+טהורה – because it lacks a rim/border around it and there is no inside here.
+ושהוא גומר בה – and the stopper that he places upon the vessel after its form has been completed has an “inside,” and therefore, it is impure. But my Rabbis/teachers explained, that that there is a vessel/utensil for potters that is called a מגופה/stopper or bung and some of them have narrow openings and some have wide openings; that which he opens it by, meaning to say, that he will eventually widen its opening, is pure, that its work has not yet been completed, and it is like the lump/shapeless earthenware vessel. But when he completes it, that he places as such at the narrow opening, it is impure. But our Mishnah is according to Rabbi Meir who stated (Tractate Betza 32a and Tosefta Kelim Bava Kamma, Chapter 3, Halakha 13) : When do earthenware vessels become susceptible to receiving impurity? From the time when their manufacture is complete.” But not according to the Rabbis who state (Tractate Kelim, Chapter 4, Mishnah 4): “from when they are fired in the furnace.” And the first explanation appears to me to be essential.
+משפך – a vessel/utensil that we place on the mouth of a jug or on the mouth of a leather bottle/skin when we want to fill it with wine or oil.
+ושל רוכלין – which is small and made to bring in oil to small flasks. And it holds a LOG or two LOGS and the peddler places his finger from underneath it corresponding to the hole/perforation and measures with it the oil, and removes his finger and the oil descends to the vessels of the purchaser. And it is made for reception and is susceptible to receive impurity.
+רבי עקיבא אומר מפני שמטהו על צדו – that is to say even if it is not of a measure, the funnel of a peddler always is defiled because he turns it on its side to receive in it a bit in order that the purchase can smell from it m and it is found that it is made to [be susceptible to] receive defilement. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 5
+
+כיסוי כדי יין וכו' – and all who use the covering with earthenware vessels, is pure, for it is written (Leviticus 11:33): “And anything on which one of them (i.e., an article of wood, or a cloth, or a skin or a sack) falls into/תוכו an earthenware vessel, everything inside it shall be unclean,” but this is not inside it.
+וכיסוי חביות נייריות (and covers of a papyrus jars) – for the sake of their place, and for something remarkable it was taken, because it was for a covering of their jars a receptacle, and there are those who have the reading "והניירות"/and for the papyrus, that is to say, the papyrus that they bring into them the mouth of the flask (i.e., bottle with a wide belly and a narrow neck).
+הלפס – like a tightly-covered stew-pot/אלפס. A large pan that they cook meat and vegetables in it. And they use it as a covering for earthenware. But when it is perforated, it is not appropriate for anything, and even when it is not perforated, but it (i.e., the lid) has a pointed knob (which prevents the use of it separately as a receptacle) it is not able to sit because of the pointed knob, but when it is not perforated, even if it doesn’t have a pointed knob, it is impure, for it is appropriate to turn it over and to cause it to stand, and a woman places into it vegetables to filter/drain it and to drain the water from it.
+הרונקי (contents of a pot upturned and emptied – on a flat vessel to cool off) – the vegetables after they have been cooked and attached to each other and they have become one body, are called רונקי, and it is a Greek word.
+
+Mishnah 6
+
+גסטרא (a defective vessel – handles broken off or cracked) – fragments/broken earthenware vessels. And the thing divided into two, it is called גיסטרא /defective vessel (see Tractate Kelim, Chapter 4, Mishnah 3 for a definition: כל שנטלו אזניה/when its handles are split/broken off. And the language of גיסטרא is divided into two.
+שנמצאת בכבשן – and we don’t know if it was broken prior to its being baked in the kiln/furnace and at the time when its manufacture was complete it did not have the status of a utensil/vessel upon it and not further on, it does defile because it is a defective vessel, or afterwards it was broken and defiles. But how do we verify the matter? We see if its shards are equivalent and its inside grows red, it is known that its manufacture was completed [first] and afterwards it became broken, and it defiles, for it was made to be a receptacle, for it is the manner to place a defective vessel underneath the jug/arched, pouched vessel to receive the liquid that drips from it.
+טיטרוס (a perforated vessel, strainer, sprinkler) – a vessel which is perforated from below with many thin holes like the size of the hole of a needle and from above one hole like the size of a reed, that is a spindle that the women spin on, and when they fill it with water and a person places his finger in the hole from above so that the wind will not reach it no drop of water goes out from the small holes from below, but when he removes his finger, the water comes out.
+ר' אלעזר בר צדוק מטהר – because it is perforated where the liquid enters.
+ורבי יוסי מטמא – for this is the manner of how it is used, and it is considered a receptacle since the waters stand through the placing of the finger, but even without the placing of the finger, the water doesn’t leave other than like removing coins little by little, drop after drop., and because of this, it is not considered perforated like when brings in liquid to be purified through this And the Halakha is according to Rabbi Yossi.
+
+Mishnah 7
+
+טבלא שיש לה לזבז ומחתה שלימה (a tray which has a rim and a complete firepan) – that it has sides/walls, they are impure, that they have a receptacle. But from the first clause [of the Mishnah] that the pure things are in an earthenware vessel, we would learn that these are impure, but it is the manner that they taught it as such, as is taught [in the Mishnah] in the Chapter “These are the Terefah [carcasses] among Cattle”/אלו טרפות (Chapter 3 in Tractate Hullin) [43a] and there are many in the Mishnah.
+טבלא – of earthenware.
+מלאה קערות (which is full of plates) – that is made of plate after plate, and the plates/dishes are from its body and are attached to (i.e., the tray).
+ואם יש לה לזבז עודף (overhanging rim) – if the rim of the tray surrounding the overhang and rises up beyond the lip of the plates/dishes.
+נטמאת אחת מהן נטמאו כולן – that when the unclean reptile/creeping thing enters into the lip of the dish, it has already entered the airspace of the overhanging rim all around, and all of the tray is defiled, for earthenware vessels are defiled from its airspace, and when the entire tray is defiled, all of the plates which are part of it are defiled.
+בית התבלין (spice pot) – earthenware vessel made squarely, to give in each square one species of spaces so that they will not become combined with each other.
+קלמרים המתואמות (the double inkstand) – a vessel that is made to place in it the ink and the reed/writing utensil and the utensils that the scribe needs. And it is also made as a double square, and in our lands, there are many of them, and we call them KALMARI in the foreign tongue.
+בית תבלין של עץ – that is also made squarely, but it does not have an overhanging rim.
+שנטמא אחד מהן במשקה – for the Rabbis decreed on liquids that come on account of a creeping thing/unclean reptile to defile vessels as a decree because of the liquid of the man and/or woman with a flux, who defile vessels according to the Torah. And especially when it was defiled with liquids, its fellow is not defiled, for when a vessel that its outsides/backsides were defiled by liquids, its inside is not defiled, therefore when one of them with liquids, there is a wall/side of impurity on its backside of its neighbor but its neighbor is not defiled. But with the regarding the defilement of a creeping thing/unclean reptile according to the Torah, wherever it came in contact with/touched the vessel whether from its backside or whether from its inside, all of it is defiled, if one of them is defiled, its neighbor/fellow is defiled, for the defilement touches it from its outside/backside. But an earthenware vessel is not susceptible to receive defilement from its outside, but only from its inside, even with the defilement of a creeping thing/unclean reptile, if one of them was defiled, its neighbor is not defiled, for the inside of this one becomes the backside/outside of its neighbor for earthenware vessels are not defiled from its outside but not regarding the defilement of liquids that all of it is defiled.
+חולקין את עוביו (they divide its thickness) – a thick and wide wall that is between two squares, we cast half to this side and half to that side with the defilement of liquids according to the Rabbis, but the half of the thickness of the wall that is from the side that is pure is pure. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 8
+
+הלפיד – it is similar to a dish of earthenware sharpened at the bottom and they insert pointed projections/prongs at the top of a pole and it enlightens from afar, but because it is sharpened/pointed and is not able to stand on its own, you might think I would say that it is not defiled. It comes to tell us that since it is a prepared and designated place for sitting to place at the top of the pole, this would be defiled.
+ובית שקעו של נר (reservoir of the lamp) – an earthenware vessel made to be the torch is sitting and sunk within it.
+מטמא באויר – that it is considered like the inside to defile by airspace, even though the entire torch is not sunk within it other than only a small amount of it.
+מסרק של צרצור (comb of the water cooler – if an unclean object touches the comb of a cooler) – an earthenware vessel that they make at its mouth a net-work/mat like a kind of netting/lattice-work and one who empties from it pours the water from many places. But most of the vessels that they drink water from in the Islamic countries are made like this, and surrounding that net-work/mat protrudes teeth like the teeth of a comb, that they make them for beauty. And if an unclean creature/reptile was suspended in the airspace of those teeth, Rabbi Yossi and the Sages dispute if it is considered the inside of an earthenware vessel or not. But the Halakha is according to the Sages that they consider it as an inside [of the vessel] and that it defiles.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+שיעור כלי חרס ליטהר (the measure – of the perforation/hole in an earthenware vessel to render it clean) – that it further not be susceptible to receive defilement. And if it was impure, it was purified as if it was broken entirely, that further it is not appropriate/fit for its matter and its inside is not considered. Even if it was an arched, pouched vessel/jug for dried figs and/or nuts and it was perforated when removing olives, it is pure, all the while that he did not go back and designate it afterwards to receive in it pomegranates and things like them. But if he went back and designated it to receive in it pomegranates, it is impure until a perforation is made when removing a pomegranate, and from when it was perforated while removing a pomegranate, it no longer becomes susceptible to receiving [ritual] impurity.
+שיעורו במשקין – the hole/perforation that when they place the vessel over the liquids, the liquids enter through that hole into the vessel, and it is a larger hole from that which releases liquids.
+לכך ולכך – such as a pot that they cook meat in, even though they don’t place in it food without liquid, for the liquid is not recognized for it was perforated for the entrance of liquid, even so, we follow the stringent position, that it is not [ritually] pure until it will be perforated for the removal of olives.
+
+Mishnah 2
+
+חבית שיעורה בגרוגרות – it was the regular practice that they would place dried figs in a jar.
+רבי מאיר אומר בזיתים – like the anonymous Mishnah of above (i.e., Tractate Kelim, Chapter 3, Mishnah 1). And this is anonymous Mishnah followed by a dispute (i.e., between Rabbis Shimon, Yehuda and Meir) but the Halakha is not according to the anonymous [Mishnah]. But the Halakha is according to Rabbi Yehuda (i.e., the measurement is with nuts).
+הלפס והקדרה (the stew-pot/tightly covered pot and cooking pot) – to be stringent, as is explained above (see Mishnah 1 of this chapter).
+הפך והטפי (oil cruise and the vessel with a narrow neck/dripper) – they are utensils for oil, but the mouth of the ewer/dripper is very narrow, for this [reason], it is called a טפי/dripper for it (i.e., the oil) only descends from it drop by drop and the טפי/dripper as it is taught in the Mishnah in the chapter above (see Tractate Kelim, Chapter 2, Mishnah 3) is [ritually] pure, that is, that they (i.e., the Sages), ordained to cover with it a basket of grapes as we explained above (see Tractate Kelim, Chapter 2, Mishnah 3).
+בשמן – that is the would bring in the liquid of oil [of olives]. But its measurement is not equivalent to that of water, for that which is of oil is thin, for the vessel that holds water or wine does not hold oil.
+הצרצור (stone vessel containing a strainer and having an indented – comb-like- rim/a sort of cooler) – a vessel made to drink water from it and through its mouth, is a matting/net-work so that nothing bad can enter into it and soil the liquids.
+שלשתן – the oil cruise and the dripper and the comb-like cooler, their measure is with a hole that lets out seeds, like beans. For Rabbi Shimon holds that they are also made for seeds, and they are like that which is made for this and that, like above (see Chapter 3, Mishnah 1), they subject it for the more stringent rule. But the Halakha is not according to Rabbi Shimon.
+נר שיעורו בשמן – when one brings in liquid of [olive] oil. For a mere lamp is designed for oil.
+רבי שמעון אומר בפרוטה קטנה – that he held that it was made to place in it פרוטות/drops (see Mishnah 6 of this chapter) and they pour it for its stringency. But the Halakha is not according to Rabbi Shimon.
+נר שנטל פיו – the designation of lamp is nullified.
+ושל אדמה – it is not susceptible to receive defilement all the while that it is not smelt in a kiln. But even though that the nozzle of the lamp is burned by the wick, this is not considered as if it was smelt in a kiln, and it is pure.
+
+Mishnah 3
+
+חבת שניקבה – when it releases olive [oil]. And it is pure, and when it was repaired with pitch, it becomes susceptible to receive defilement from here onwards.
+חזרה ונשברה – into many pieces. That shard which has in it pitch holding one-quarter [of a LOG] and it sits without being supported/propped up is impure. But are dealing with a jar that holds from a LOG to a SEAH [the uncleanness will persist if the remnant will hold] a quarter of a LOG as is taught in the Mishnah in the previous Chapter (Tractate Kelim, Chapter 2, Mishnah 2). But even though the closing up (through repair with pitch) has no effect on the hole that comes after breakage, this closing up is different because it was done prior to having nullifying the designation of a vessel from it, for a jug that was perforated, its designation as a jug is upon it even though it is pure, but earthenware that departs from the jug, nullifies the designation of the name of a vessel from it even though it is not perforated. Therefore, closing up its hole has no benefit.
+
+Mishnah 4
+
+חבית שנתרועעה – like a broken/shattered wall. That is earthenware did not fall out, but it is so cracked that if he carried it and one-half of a KAB of dried figs that are in it would break completely. And it is [ritually] pure as we state in the other (i.e., next) chapter (i.e., Tractate Kelim, Chapter 4) [Mishnah 2].
+וטפלה (to paste/plaster) – that he plastered its facing.
+בגללים – in order that the potter’s clay would not fall off.
+נשברה – that the earthenware fell off and he glued the shards with the glue that scribes use (to paste together strips of papyrus – see Tractate Pesahim, Chapter 3, Mishnah 1). Or that he brought potter’s clay from another place and glued them and afterwards plastered them over with dung, it is pure, and the same law applies when he plastered them with clay/mud, all the while that he did not go back and smelt it in a kiln.
+חרס מחזיק רביעית – and such as that the earthenware comes from a jar [that is susceptible to become impure] that holds from a LOG until a SEAH, that its measurement is with a quarter-of-a-LOG as was explained above (see Tractate Kelim, Chapter 2, Mishnah 2).
+כולן מטמאין במגע – and all of them are made into a handle for that potsherd and defile because of that handle. And [the part] opposite it only defiles through its airspace, for there is no airspace to the handle of an earthenware vessel.
+
+Mishnah 5
+
+כלי חרס הבריא – that is not shattered or broken.
+מטמאין – if the vessel is defiled from its airspace, food and liquids that came in contact with its plaster are impure, because it is considered like the vessel itself (according to Rabbi Shimon and Rabbi Meir).
+הטופל את הבריא טהור – that specifically the vessel that is shattered that needs that plastering, that one (i.e., the vessel) is where the plastering is like the vessel and the foods that came in contact with it are defiled when the vessel is impure. But the plastering of a healthy/whole vessel is not considered like a vessel. And the Halakha is according to the Rabbis.
+וכן בחידוק קרויה (the lining of a pumpkin that has been hollowed out – to be used as a drawing vessel – i.e., the earthen vessel or clay that has been fitted as a protection) – just as Rabbi Meir and Rabbi Shimon disputed with the Sages with the plastering of a whole vessel, so they disputed with regard to the lining of a pumpkin that has been hollowed out, and this is a dry and hollow gourd that they draw water with, and they regularly fasten around it in a circle of wood or of iron in order that it would not break if it is corked with a stone. For Rabbi Meir and Rabbi Shimon who make unclean the plastering of a whole [earthenware vessel] (i.e., unbroken or unshattered) also make unclean even this, and even if it was a pure pumpkin-shell used as a drawing vessel.  But the Sages state that if it was a pure pumpkin-shell used as a drawing vessel and it doesn’t have a need for this hoop, this hoop is not like the body of the pure pumpkin-shell used as a drawing vessel, and if the pure pumpkin-shell became defiled, the hoop did not become defiled.
+
+Mishnah 6
+
+יבלית (a pulp made of Cynodon leaves and used for lining large water vessels) – a kind/species of grass that its name is יבלא/a species of grass (Cynodon. And they regularly plaster with it the large jugs so that the wine will not escape when it drips.
+פטסין (large cylindrical vessel, cash or tub of earthen material) – large jugs, like those (the first to leave the lecture room) who are owners of tubs of wine that is in Tractate Betzah 15b.
+
+Mishnah 7
+
+מיחם – a vessel that they heat water in (i.e., a boiler).
+בחומר- thick plaster.
+חרסית (potter’s clay) – thin like earthenware. But there are those who explain/interpret it as crushing/pounding of earthenware.
+הנוגע בחומר טמא – because it Is joined and attached to the kettle and is considered like the essence of the vessel. Therefore, if the boiler is defiled, the thick plaster surrounding it is defiled like it, and those eating who touch the thick plaster are impure.
+ובחרסית טהור – for the potter’s clay is not joined but is scraped/peeled and falls off, and is not considered like the essence of the vessel.
+קומקום (kettle) – it is larger than a boiler, and in the foreign language, they call it a KUMKUMO.
+שאינו יכול לקבל את החמין – for the pitch is smelted and melts/dissolves in hot water, and even though it is able to hold the cold water, it is not considered as a vessel and is pure.
+וכן היה אומר בכלי זפת – vessels that are made from pitch itself, which are pure, since they are not able to hold the hot like they can the cold. But my Rabbis explained, regarding vessels lined with pitch, in pitch vessels of pitch, and it explains further on [in this Mishnah], how so? Vessels of copper that were lined with pitch are pure. If the vessels were impure and a person or foods or liquids touched/came in contact with pitch, they are pure, for the pitch does not combine and is not considered like the essence of the vessel.
+ואם ליין – if he lined them with pitch from the outset to place in them wine and it was not his intention to use them for hot liquids at all.
+טמאין – for the vessel requires pitch and the pitch is attached/joined.
+
+Mishnah 8
+
+יותר מצרכה – corresponding to the hole/perforation it needs it, and what is not corresponding to the hole/perforation is more than its needs, and it is not considered an attachment/joining, since it is not needed for the jar. But Maimonides explained that more that is its need as for example that he made the closure most thick until one would be able to remove from it and it would remain closed, and even if everything is corresponding to the hole/perforation.
+זפת שנטפה על החבית (pitch which dripped on the jar) – that is not perforated.
+הנוגע בה – with the drop of pitch.
+טהור – even though the jar is impure. For the pitch is not in a connection/attachment to the jar, since the jar does not require it.
+שפקקן בזפת – he closed up the mouth of the hole/perforation of the funnel that is made to bring wine from it into the jar.
+רבי אלעזר בן עזריה מטמא – because it (i.e., the pitch) is considered for it as a closure, whether of wood or whether of earthenware.
+ר"ע מטמא בשל עץ – because the pitch is of its [same] species/kind, for the pitch comes out from the tree.
+ומטהר בשל חרס – which is not its kind/species and is not considered an attachment. And the closing of the mouth of a funnel is not similar to the closing of the perforation of a jug which is considered an attachment, because the perforation in the mouth of the funnel that was made by the artisan from the outset was smooth and the pitch was peeled from it and does not endure, but the jug that was perforated after it was heated in a kiln, it is impossible to perforate to be smooth and even, and the pitch is not peeled from it, or alternatively, the perforation that is at the mouth of the funnel, its function is to remove its covering/closure when he wants to pour wine from the jug. Therefore, it is not considered a closing other than with a wooden funnel because it is its kind/species, but a jug that is perforated, its function is not to remove the closure.
+רבי יוסי מטהר בשניהם – for the closing of the mouth of the funnel is not considered a closure, and it is as if it was not closed and lacks a receptacle. But the Halakha is according to Rabbi Akiva.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+החרס שאינו יכול לעמוד – such as a shard that separates from the jug or from the pot in the place of the ear/handle, and it is not able to stand without support because of the weight of the ear/handle that makes it heavy and outweighs it, or because it had in it a pointed knob which is sharp at its bottom and it cannot sit [straight] without being supported.
+נטלה האוזן טהור – for an earthenware vessel that is pure for one hour, it furthermore will not ever have defilement.
+ור' יהודה מטמא – for he doesn’t hold this reasoning.
+או שנחלקה –[or that was split] lengthwise like two troughs, and is unable to sit on its bottom other than on its sides.
+רבי יהודה מטהר – for Rabbi Yehuda holds that as it is taught in the Mishnah (Tractate Kelim, Chapter 2, Mishnah 2): “The smallest/thinnest of earthenware vessels that sits without supports are impure, that is from the rims and not from the sides, that there needs to be a shard of the of the vessel sitting on its rim in the manner that it sits when it is whole.
+וחכמים מטמאין – for they hold that vessels that are made to set them on their sides periodically.
+
+Mishnah 2
+
+ואינה יכולה להטלטל בחצי קב גרוגרות – because it is cracked/broken, and the dried figs weigh down upon the broken parts completely while being carried. And therefore, its measure is one-half-of-a-Kab, which is the measure of one meal. For a Kab of dried figs is the measure for two meals as it is proven at the end of the Tractate Peah (Chapter 8, Mishnah 5): “[When dispensing poor man’s tithe], they may give to the por at the threshing floor no less than…one Kab of dried figs.” But everything that is not worthy to carry in it the measure of one meal is like something that is broken.
+גיסטרא (see Tractate Kelim, Chapter 2, Mishnah 6 – something defective/broken) – an earthenware vessel that is split into two, and it becomes two sides.
+שאין שיריים לשיריים – we have compassion upon a complete vessel and because of a small crack, we don’t pour into it [liquids] and we bring the remnants of the vessel, that is the shards of a vessel and place them underneath it. But the shards of a vessel when it is cracked it releases liquid we throw it out, for we don’t say: bring a shard of one vessel to place underneath the shard of this vessel.
+
+Mishnah 3
+
+כל שנטלו אזניה – [when its handles have been removed] – it is considered defective/broken, fo since it lacks handles to carry it from place to place, and if it was cracked, its measure is like as it releases liquid.
+היו בה חדודים (if there were prongs projecting from the bottom of the misshaped vessel) – a mere earthenware [vessel] that was broken, there projects from [its bottom] prongs, as [it states in] (Job 41:22): “His underpart is jagged shards; [It spreads a threshing sledge on the mud].”
+כל המקבל עמה בזיתים – if an olive does not protrude between each prong, it is considered as “inside” like the גיסטרא/defective receptacle itself and defiles even the airspace, but if the olive does not protrude from between them, it does not defile airspace, but it does defile through contact by reason of the hand.
+היתה מוטה על צדה – that it was split by length like a kind of trough and doesn’t sit other than upon its sides/walls and it has prongs projecting.
+כל המקבל עמה בזיתים – in the manner that it defiles when it is sitting on its rim, so also it defiles while sitting on its side. But our anonymous Mishnah is according to the Sages of above (see Tractate Kelim, Chapter 4, Mishnah 1) that defiles regarding a jar that was split like two troughs.
+קתדרא – a seat of women that walk on the wagon (see Tractate Kelim, Chapter 24, Mishnah 2).
+קורפיות – on account of their place. But they are sharp vessels that they do not sit upon without support.
+וקוסימן – the language of )Numbers 4:7): “[Over the table of display they shall spread a blue cloth; they shall place upon it the bowls, the ladles, the jars,] and the libation jugs.” But in [Tractate] Sanhedrin [Chapter 9, Mishnah 8] “a person who steals the vessel for libation,” and this is the name for the sacred vessels, and קוסים/rough-edged cups are kinds of vessels that their bottoms are sharp and when they cook in them, they place them on an iron vessel that they call TRIPIDI in the foreign language, and when hey lower them, they support them in he ashes of the portable stove on feet.
+הצידונין – that are made in Sidon.
+
+Mishnah 4
+
+שפאיות – from the language of שפה/rim, border. That it has three rims for its mouth and airspace in-between them. Between each rim.
+הפנימית עודפת הכל טהור (if the inner one is largest – in height) – everything that is outside from it is considered like the back of the utensil/vessel and an earthenware vessel cannot be made impure from its outside. But what is within on the inside is impure.
+החיצונה עודפת הכל אמא – for that which is outside it is like on the back of the utensil/vessel, and what is in front of it is considered the inside. And similarly, if the middle [rim] is highest, from it and outward is considered on top of and what is inward is considered inside, for the vessel is filled until is highest part.
+היו שוות – that none of the rims is larger than its neighbor.
+וחכמים אומרים הכל טהור – the rim that the defilement fell upon in its airspace alone is impure, but the remainder is all pure. And this is the Halakha.
+משיצרפם בכבשן – but prior to smelting it is a vessel of earth and does not become defiled.
+והוא גמר מלאכה – but even though that after smelting the furnace, it requires repair for washing, to smooth them and to even out their borders, nevertheless, from when they are fired in the furnace, it is considered that their manufacture has been completed and they can become defiled.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+תנור תחלתו ארבע – an undefined oven is made like a larger pot which lacks a rim at the bottom of the vessel, and they fasten it with plaster on the ground, and the floor of the ground is the bottom of the oven. But even though that of itself it lacks a receptacle, it is nevertheless impure, for the All-Merciful assigned it by its insides, and behold it has an inside.
+תחלתו ארבעה – the height of the oven is not less than four handbreadths.
+ושייריו – if it was large and it became defiled and afterwards was broken, it would not be purified until there would not be in its remnants four [handbreadths].
+במה דברים אמורים – that its beginning and its remnants would be four [handbreadths].
+בגדול – that is made to bake and to roast with it in the manner of overs.
+אבל בקטן – that is made for young children to play in.
+תחלתו כל שהוא – but not exactly any small amount, for less than a handbreadth is not anything (see Talmud Hullin 124a).
+ושייריו ברובו – In the Gemara in the chapter: “The Hide and the Grease”/העור והרוטב [Chapter 9 of Tractate Hullin 124a] it raises a question on our Mishnah that is here, that less than a handbreadth, of what is it worth? And it (i.e., the Gemara) answers, that the “remnant” that is referred to is the majority of the large [oven], and it is not about the small over. And We raise the objection, that with a large [oven]. And we raise the objection, regarding a large [oven], surely it states “and its remnants” are four [handbreadths], for it surely teaches: “Under what circumstances?” with a large [oven], implying that the Sages did not dispute with the first Tanna/teacher (i.e., Rabbi Meir) regarding a large [oven] at all. And it answers: This one is speaking about an oven of seven [handbreadths] and that one is [speaking of] an oven of nine [handbreadths], that is to say, something of seven [handbreadths] whose remnants are the majority/larger part, and even though there aren’t four [handbreadths] and there is no oven with less than four [handbreadths], for since, from its outset, it was an important vessel which used its remnants, even though they were not so worthy, and with an oven of nine [handbreadths] where its majority/larger part is a large measure, it defiles with its remnants with four [handbreadths] at its outset.
+משתגמר מלאכתו – it refers to the beginning of the oven. From when does the oven become defiled? From when its manufacture is complete.
+משיסיקנו (from when he will heat it – sufficiently] – even though that with the rest of earthenware vessels, it is sufficient for them with the smelting of the kiln (as seen at the conclusion of Chapter 4, Mishnah 4 of Tractate Kelim) an oven that requires to attach/glue it with plaster to be interwoven in order to contain its heat, its manufacture is not complete until it can heat sufficiently. But however, it doesn’t require large heating in order to bake bread in it, but rather in order to bake cakes made of spongy dough, dough that its mixture is soft that is made like a sponge and only a small amount of heating is sufficient for it.
+משיסיק את החדש כדי לאפות בישן – that the new [oven] in order to bae in it cakes made of spongy dough requires greater heating from the old [oven]. But if the new [oven] was heated with a lesser/smaller heating, that with a heating like this, the old [oven] would be appropriate to bake in it the cakes made of spongy dough, that is when its manufacture is complete. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+כירה (a portable stove on feet with caves for two pots) – a place of placing over the fire two pots. But sometimes they place the pots to cook within it and sometimes on top of it.
+תחלתה שלש – its height is no less than three fingers-breadth.
+משתיגמר מלאכתה- from when it become defiled initially, from when its manufacture is complete.
+ביצה קלה – the egg of a chicken. But why do they call it a light (easily boiling) egg? That this is easier to cook more than all the eggs.
+טרופה – that it is beaten and broken in a bowl (i.e., scrambled).
+ונתונה באלפס (and placed in a tightly-covered pot) – that was already warmed, for it is boiled quickly.
+הכופח – the measurement of the placing over the fire of one pot, and its heat is greater than the heat of the portable stove with caves for two pots, and sometimes they bake bread in it.
+שיעורו כתנור – in order to bake cakes made of spongy dough (i.e., four handbreadths).
+שיעורו ככירה – to make a light boiled egg.
+האבן היוצא – they are used to attaching a stone to the oven that projects outward from it in order that it will be for it a handle, and it is compared to an oven. But if the oven is defiled, the stone is [also] defiled, and the bread that came in contact with it is defiled because it is a handle for the oven, as it is written (Leviticus 11:35): “[Everything on which the carcass of any of them falls shall be impure:] an oven or stove shall be smashed. They are impure and impure they shall remain for you,” for everything that is in your needs, to include the handles which are needed for the vessel.
+לא אמרו – that more than a handbreadth for an oven and from three fingers-breadth for a portable stove on feet with caves for two pots is not considered an attachment, other than when the stone is between the stove and the wall. Because it hinders it for one cannot bring the oven near to the wall and it presses the house, therefore, more than a handbreadth stands to be taken. But at the side of the house, even larger than the handle is to the oven. But the Halakah is not according to Rabbi Yehuda.
+והשאר טהור – as it is taught in the Sifra/Torat Kohanim (i.e., the Halakhic Midrash on the Book of Leviticus), it is possible that I earn more than that of its measure, as the inference teaches us, “they are impure” (Leviticus 11:35).
+
+Mishnah 3
+
+עטרת כירה – round building made on the top of the portable stove on feet with caves for two pots/כירה in order to preserve its heat.
+טהורה – but if the portable stone on feet with caves for two pots became impure, the crown did not become impure, for the crown is not considered as attached to the portable stove with caves for two pots.
+טירת התנור (the surrounding of an oven/brick-work/fender) – the courtyard of the oven, it is the language of (Genesis 25:16): “[These are the sons of Ishmael and these are their names] by their villages and their encampments: [twelve chieftains of as many tribes].” It is ap lace in front of the oven that is surrounded by partitions where they place in it the bread when they detach/ shovel out bread from [where it sticks to] the oven.
+בזמן שהוא גבוהה ארבעה – as the measure of the height of the oven (which is four handbreadths) at its outset.
+אפילו על שלש אבנים – that its attachment/connection was not done well but rather, it is lying only on three stones and is glued the oven, it is considered an attachment.
+בית הפך (socket/cruse) – a place that is made on the sides of the portable stove on feet with caves for two pots that they place upon it a cruse of oil to make tepid/cool.
+בית תבלין – a place where they place in it the spices.
+בית הנר – a place where they place in it the lamp.
+מיטמאין במגע – if an unclean reptile came in contact within the portable stove on feet with caves for two pots, these places became unclean through the defilement of the portable stove on feet with caves for two pots. And similarly, if one of these places became defiled through contact with the unclean reptile, the portable stove on feet with caves for two pots became impure with them, for they are considered like the portable stove on feet with caves for two pots and they are one thing regarding the matter of defilement through physical contact.
+ואין מיטמאין באויר – if an unclean reptile was suspended in the airspace of the portable stove on feet with caves for two pots but did not come in contact with it, even though it is defiled, for an earthenware vessel becomes defiled through airspace, they are [ritually] pure, for they are not attached to it other than through the matter of physical contact. Because from the Torah, they are not attached to it, but the Rabbis decreed upon them defilement, as the Rabbis made an indication/sign not to defile it by airspace, in order that they not burn upon them heave-offering and Holy Things.
+ור' שמעון מטהר – [Rabb Shimon declares it pure] even through physical contact. Every place where defilement did not come in contact with it for each and every vessel is separate/independent. And the Halakha is according to Rabbi Meir.
+
+Mishnah 4
+
+תנור שהוסק מאחוריו – that the oven does not become susceptible to receive defilement until it is heated, and if it is not heated from the inside, but rather from the outside, it is considered heating.
+או הוסק שלא לדעתו – [even from the inside].
+או שהוסק בבית האומן – prior to the completion of the manufacture of its being made.
+טמא – we have the reading. But there are books that we have the reading, that it is pure, and this is a blunder/confusion.
+
+Mishnah 5
+
+מוסף התנור (chimney-piece of the oven) – the addition of the oven that they at its top in order to preserve its heat.
+מפני שהוא סומך עליו את השפוד (because it supports the roasting-spit on it) – of meat, for they regularly roast meat on it, and it is a thing that is necessary for the oven. And the All-Merciful states (Leviticus 11:35): “and unclean they shall remain for you,” to everything that are your needs, as we expounded above [in Mishnah 2 of Chapter 5 of Tractate Kelim].
+מפני שהוא אופה בו כשהוא נדחק – when he has many forced laborers and he the need for a great deal of bread. But for Rabbi Yohanan [HaSandlar], the reason of the first Tanna/teacher is not sufficient for him because he rests the roasting-spin upon it, and he holds that we require that the additional usage would like the usage of the body of the oven.
+מוסף היורה של שולקי זיתים (rim around a boiler in the ground of olive seethers) – it is the manner of those who seethe/thoroughly boil olives and dyers that have large boilers and they make for them a rim of plaster on the border that water will rise upon it at the time of their foaming. But the seething of olives is unclean/impure, because addition/rim Is needed for the vessel and we use it.
+ושל צבעים טהור – for they don’t use it in order that they don’t use its dye. But the Halakha is not according to Rabbi Yohanan HaSandlar.
+
+Mishnah 6
+
+מעפר ולמטן מיטמא במגע – if the unclean reptile touched/came in contact with the oven from within above from the dirt, what is below from the dirt is defile. But if the unclean reptile was suspended in the airspace and did not touch the walls of the oven from inside it, it did not defile anything other than what is above from the dirt [-line].
+בור (cistern) – a pit below the earth.
+דות (cellar) – it is made like a cistern, but it is a building that is above from the ground.
+ונתן שם אבן – between the pit and the wall of the oven, to support the oven that it should not fall into the pit/cistern.
+אם מסיק מלמטה – if when he kindles the flame from below within the cistern, the oven is heated from its insides from above through its rims, it is impure. But if not, that it is not heated from the heating of the flame that is below within the cistern, it Is pure. But the disagreement of Rabbi Yehuda and the Rabbis is specifically through the first heating which is the completion of the construction of the oven and through that heating, it is susceptible to receiving defilement, Rabbi Yehuda holds that the oven should be attached to the ground with the first heating, as it is written (Leviticus 11:35): “[And if any of those falls into an earthen vessel,] everything inside it shall be unclean and – the vessel – itself you shall break,” but the language of נתיצה/breaking up (as in Leviticus 11:35 – תנור וכירים יותץ /and [the vessel] itself you shall break) other than that which is attached to the round, for when something falls that is carried, it is the language of שבירה/breaking but not the language of נתיצה/cutting out or breaking up, therefore, if the oven is heated through its rim from the heating that is within the cistern, it is considered as attached to the cistern and we call it יותץ/broken up/cut out, but if it is not heated from the heating of the cistern, it is chipped off and standing and it is impossible to apply to it further יותץ/broken up/cut out.
+וחכמים אומרים הואיל וניסוק מכל מקום טמא (since it is heated from any place, it is unclean) – as it stated in Scripture (Leviticus 11:35): “and unclean they shall remain for you/וטמאים יהיו לכם,” nevertheless, but even if he heated it when it is suspended upon the neck of a camel, it is heated, and its construction has been completed with that. But everyone admits that with the second heating after its construction has been completed, that it is defiled even on the neck of the camel. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+תנור שנטמא – an oven that is made like large pot that lacks rims and is carried, when one comes to affix it, one attaches it to the ground and affixes plaster from the outside and makes it thick in order that it will preserve its heat/warmth, and we call it plastering that he plasters it and attaches it.
+כיצד מטהרים אותו – how much should be its breaking so that it purifies it.
+חולקו לשלשה – to the vessel itself from the inside. For if it is into two parts, the larger part is impure, for it is the majority.
+וגורר את הטפילה – [he scrapes off the plaster] that is glued to it, for it is also attaches it.
+עד שיהא בארץ – meaning to say, he lowers it down until the ground. Alternatively, it refers to dividing it, and it is not sufficient when dividing it until its majority, but dividing until it reaches the ground.
+ולא עד שיהא בארץ – but not to divide it until below it is near the ground.
+אלא ממעטו מבפנים – unitl there should not remain four handbreadths which is the measure of the beginning of the oven. But the Halakha is not according to Rabbi Meir.
+צריך להסיעו – even though he divided it, he did not purify it until he separates the parts from each other. But the Halakha is not according to Rabbi Shimon.
+הגדול טמא- because there is the majority of the oven.
+
+Mishnah 8
+
+חתכו חוליות לרחבו (if he burned clay of an oven into tiles breadthwise) – like he cuts the tube of a reed.
+פחות מארבעה טפחים – if there is in the burned clay less than for handbreadths and it comes from a large oven where there isn’t a majority. But if there is four handbreadths, it is impure, even though it is a minority.
+מרחו בטיט (if he smeared plaster over it) – it requires heating like a new oven.
+הרחיק ממנו את הטפלה (if he removed from it the plaster) – paste of plaster that he made, and he did not attach it to the oven, but rather, removed [the plaster] from it.
+שנתן חול או צרור –[and he placed sand or stones] between the plaster and the oven, and through this the oven preserves its warmth and one we bake in it.
+הנדה והטהורה אופות בו – for the plastering is not considered an attachment to the oven, since it is distanced from it.
+והוא טהור – and it is not susceptible to receive [ritual] impurity .
+
+Mishnah 9
+
+תנור שבא מחותך – that the artisan made it board/plank by board/plank in order to attach them together through rims, and they are crowns/wreaths that they call TZIRKELAAH, like the kind that we make for jugs when we place in them wine. And for those crowns/wreaths and rims – the Tanna/teacher calls למודין/frames.
+ונתנן עליו והוא טהור נטמא – after he placed upon it the frame and the oven was pure from the outset because it was a series of boards/planks and there was no attachment. It returned to be susceptible to receive defilement through these frames when they attach them.
+סילק את למודיו – and the boards/planks were taken apart one from the other, there is no greater breaking up/cutting out than this, and the oven becomes pure, even though he restored the frames a second time, they do not receive [ritual] impurity for the frames do not bring defilement other than only the first time when it comes in pieces from the house of the artisan.
+מרחו בטיט [he plastered it with plaster] – for this oven for the frames do not bring him the defilement, but it defiles through the plastering with plaster.
+ואין צריך להסיקו – [he doesn’t need to heat it] like all the other ovens, for it doesn’t become susceptible to receive defilement until he heats them, because it was already heated the first time when it comes in pieces from the house of the artisan.
+
+Mishnah 10
+
+חתכו חוליות – when he cut it for the oven breadthwise into pieces, and placed one tile on top of another tile.
+ונתן חול בסין חוליא לחוליא – and plastered it with plaster and made it plaster in the manner that they that make for ovens.
+ר' אליעזר מטהר – for since there is sand between the fissures, it is like it is broken.
+וחכמים מטמאין – for the plaster makes all of it one and connects/attaches all of the fissures, and even though there is sand between each tile.
+וזהו תנורו של עכנאי – therefore it is called “The Oven of Akhnai,” that they encircled it with Halakhot like this snake and defiled it (see Tractate Berakhot 19a and Tractate Bava Metzia 59b). עכנא is a snake, that its custom is to make itself like a circle and to have its tail enter into its mouth, such is how they surrounded with responses and proofs of Rabbi Eliezer and the Sages each with the other, on this oven. And at the end, because Rabbi Eliezer was an individual [opinion] against the majority (i.e., the Sages), the law was decided like the Sages and not according to Rabbi Eliezer. And they brought all of the pure things that Rabbi Eliezer declared pure and burned them in fire and the decided to excommunicate him, because he encouraged dispute against the majority view.
+יורות הערביין (cauldrons/improvised fire places of the Arabs/a cavity in the ground laid out with clay) – they are made to break bread, as will be explained further on.
+של בן דינאי – My Rabbis explained the name of a person who would make these ovens (see Tractate Sotah, Chapter 9, Mishnah 9). And I heard that is on account of the fact that they judged many laws.
+
+Mishnah 11
+
+של אבן ושל מתכת טהור – [an oven] that is of stone is completely pure, and that of metal is pure from the law of an earthenware vessel, which does not defile from its airspace, and it has purity.
+וטמא משום כלי מתכות – that it becomes susceptible to receive defilement from its outside and becomes a primary source of ritual impurity. But if it is attached to the ground, it does not defile, for all that is attached to the ground, behold it is like the ground, except for an oven and a portable stove on feet with caves for two pots which are of earthenware, as it is written concerning them (Leviticus 11:35): “[Everything on which the carcass of any of them falls shall be unclean:] an oven or stove shall be smashed,” that which has breaking up/cutting out.
+ניקב נפגם נסדק – and he made a treatment of plaster to close up the perforation or the damage or the crack. Or he made at its mouth a supplement of plaster, it is impure, like the law of an earthenware oven.
+וכן בכירה – and similarly, the measurement of a perforation of a portable stove on feet with caves for two pots, in order that the flame can exude through it, like the measurement of the earthenware oven.
+ועשה לה פטפוטין (if he made legs for the stove – so that it no longer rests immediately on the ground) – here it does not teach: “that he made for it plaster/paste” [because] they don’t make plaster/paste for a portable stove on feet with caves for two pots that was perforated, damaged or cracked like they do for an oven, but rather, when it was perforated or damaged, the portable stove on feet with caves for two pots is in the place of the perforation to make legs for the stove, they are the legs of the portable stove on feet with caves for two pots, like TRIPID in the foreign language, that the portable stove on feet with caves for two pots sits on these legs for the stove.
+מרחה בטיט – [if he spread plaster over it] it is pure, for the spreading/smearing of plaster on it, has no effect other than with an oven that they bread read inside it, but not with a portable stove on feet with caves for two pots, because they don’t bake or cook within this portable stove on feet with caves for two pots itself, but they leave it it within it or on top of the pot. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+העושה שלשה פטפוטים – three legs/,pins that sit/rest on the land.
+וחיברן בטיט – above their head, like a kind of iron vessel that they call TRIPID.
+קבע שלשה מסמרים – that he inserted them into the ground.
+טהורות – for metal vessels that are attached to the ground are like the ground itself, and they are not susceptible to receive [ritual] defilement.
+וחיברם בטיט טמאה – it is like a portable stove on feet with caves for two pots/כירה of earthenware, that the plaster/clay on their head makes it the designation of earthenware.
+עד שיעשה שלישית – similar to three clay pins forming a sort of tripod for the support of a pot.
+או עד שיסמוך לכותל – that the wall will sort the pot from one side.
+אחת בטיט – one is fastened/attached to its neighbor with plaster/clay at its top.
+ואחת שלא בטיט – that the third one is not attached/fastened. And this is [the opinion of] Rabbi Yehuda, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+האבן שהיה שופת עליה ועל התנור (the stone that he was placing the cooking pot over/by the fire as well as on the oven) – land the stone was attached with plaster/clay.
+עליה ועל האבן – that is one that is [affixed] with plaster and one that is not [affixed] with plaster.
+ועל הסלע – that is attached from the Six Days of Creation.
+טהורה – as it is written (Leviticus 11:35): “[an oven or stove] shall be smashed. They are impure [and impure they shall remain for you],” that which has a breaking up/cutting out has [ritual] defilement; that which does not have breaking up/cutting out does not have [ritual] defilement. From here, they (i.e., the Rabbis) stated that a stone that he was placing the cooking pot over and on the oven, or on it and on the portable stove on feet with caves for two pots , or on it and on the small stove with room for only one pot, are impure, because they have a breaking up/cutting out; [but] upon it and on the stone, upon it and upon a rock, upon it and upon the wall, it is [ritually] pure, because they don’t have breaking up/cutting out.
+כירת הנזירים – to cook the peace offerings of a Nazir that the Kohen takes from them the cooked shoulder (see Deuteronomy 18:3 and Tractate Hullin, Chapter 10, Mishnah 1).
+כירת טבחים – that they sell to the masses and they arrange many stones one after another and places the upon them many pots, where there is found one stone for two pots, but when one [of the stones] is defiled, the others are pure, this is a matter that is like the double inkstand that is taught in the Mishnah above in Chapter 2 [Mishnah 7], that if one of them is defiled, the other rest of them are not defiled.
+
+Mishnah 3
+
+שלש אבנים שעשאן שתין כירים – and the middle stone services both this one (i.e., the portable stove with caves for two pots) and that one (i.e., the other portable stove with caves for two pots).
+האמצעית המשמשת את הטמאה – half of the middle one (i.e., stove) that services the outer one which is [ritually] impure is impure. But the half that services the outer one that is pure is pure.
+נחלטה האמצעית לטמאה – and all of it (i.e., all three stones) are impure.
+לשפות עליהן – [to set upon] the two outer ones (i.e., stones).
+החזירה – [if he restored] the middle one (i.e., stone)
+טהורה – for the first portable stove on feet with caves for two pots/כירה is abolished and it is as if he placed on it the large pot of the cauldron/kettle.
+מקבלת טומאה משיסיקנה – for it (if plastered) requires heating like a new portable stove on feet with caves for two pots.
+
+Mishnah 4
+
+סמך לזו אבן אחת מכאן ולו אבן אחת מכאן – and they were found now three portable stoves with caves for two pots, the middle one is [ritually] impure and the outer ones are pure. Therefore, the two middle stones – half of this one and half of that one [of the pure side] is pure and he uses the pure [sections].
+ניטלו החיצונות הטהורות – the middle ones return to their impurity as at the beginning, and all of them are impure, for behold there isn’t here any used for purity.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+הקלתות של בעלי בתים (the fire-place under a portable stove of householders) – a stand that is made for a portable stove with caves for two pots and the place of its sitting, which is called a קלת/fire-place.
+שנפחתה (that was diminished) – its bottom. And the depth of the cavity was less than three handbreadths, the portable stove with caves for two pots/כירה receives defilement, for if he would heat with less from the bottom, the pot that is on the portable stove with caves for two pots would boil from above.
+יתר מכאן – if the cavity was deeper than three handbreadths.
+טהורה – for the fire is further from the pot that is on the portable stove with caves for two pots and does not boil.
+נתן אבן או צרור – on the place of the cavity in order that the depth of the cavity would not be three handbreadths, it is pure, because it is not considered from the bottom of the portable stove with caves for two pots.
+מרחה (if he plastered it) – to this stone with clay/plaster.
+מקבלת טומאה – the portable stove with caves for two pots [is susceptible to receive defilement] from now on. For this stone is considered as from the bottom of the portable stove with caves for two pots, hence the depth of the cavity is not three handbreadths.
+וזו היא תשובת רבי יהודה – when Rabbi Yehuda and the Sages disputed above in the Chapter “The Oven” (Chapter 5, Mishnah 6) that its beginning is four handbreadths.
+בתנור שנתנו על פי הבור ועל פי הדות – from here, Rabbi Yehuda brought proof for his words. For just as that we require here that he heats from below and the pot cooks from above, so also we require it there (see Tractate Kelim, Chapter 5, Mishnah 6).
+
+Mishnah 2
+
+דכון (elevated spot in the kitchen for vessels/a stand fixed to the stove or portable oven) – it is the language of a place/stand, like “in a certain place/בדוך פלן” [Berakhot 18b]. And this is a place that projects/protrudes from the portable oven with caves for two pots/כירה, that when they remove the pot from the portable oven with caves for two pots, they set it down on this projection/protrusion but sometimes it has a receptacle for two or three pots.
+טהור משום כירה – that if the portable oven with caves for two pots became [ritually] impure, it (i.e., the pot) did not become impure [on account of the portable oven]; alternatively, it does not defile what is attached like a portable oven with caves for two pots.
+הצדדים שלו – the walls of the stand fixed to the stove or portable oven that are not part of the portable oven.
+הרחב שלו (its wide side) – this is the wall of the portable stove with caves for two pots itself to the side of the receptacle of the stand fixed to the stove/portable oven. But because the stand fixed to the stove/portable oven continually widens to the side of the portable oven, it is called רחב/its wide side.
+רבי מאיר מטהר – for it is not considered like the portable oven with caves for two pots (see Tractate Kelim, Chapter 6, Mishnah 3).
+ורבי יהודה מטמא – that it is considered like the portable oven with caves for two pots. And the Halakha is according to Rabbi Yehuda.
+וכן הכופה את הסל – and built the portable stove with caves for two pots on its back/on top of it (i.e., the basket), and it protrudes beyond the portable stove. But the basket is what defiles because it is a wooden utensil, but when he built upon it the portable stove and the width of the basket protrudes beyond the walls of the portable stove and they place the pots on that protrusion, the law is like the stand fixed to the stove/portable oven.
+
+Mishnah 3
+
+כירה שנחלקה לארכה טהורה – a portable stove with caves for two pots that opened for two pots. But when it is divided lengthwise, the two placings on/over the fire were eliminated, but if it was divided widthwise, the two placings over the fire remain, this one alone and that one alone.
+כופח – a place where there is an opening for one pot. But whether it is cracked lengthwise or whether it is cracked widthwise, all of the place where the pot is placed on/over the fire is eliminated.
+חצר הכירה – like a kind of large, earthenware pan [without a lid] and the portable oven with caves for two pots sits in the middle attached to the courtyard.
+שלש אצבעות – that the walls of the courtyard are three fingers high. For just as the measure of the portable stove with caves for two pots, is three fingers at the outset, as is it is taught above in the Mishnah (Tractate Kelim, Chapter 5, Mishnah 2) in the Chapter “The Oven.” So as well is the measurement of the courtyard of the double stove, its height is not less than three fingers, but less than three [fingers], its airspace is not considered important. However, according to the Rabbis it defiles through contact. Alternatively, because there is something like a handle for the double stove, and the handle has contact, but not airspace.
+כיצד משערין אותה – because a portable stove with caves for two pots is a great deal higher than the courtyard and we must measure what is considered the airspace of the courtyard.
+נותן את השפוד – one end on the lowest wall of the courtyard and the other end on the highest wall of the double stove, and everything that is below from the spit, if one suspended there an unclean reptile, even though it is a above from the walls of the courtyard as if it is suspended below, for all of this is considered the airspace of the courtyard.
+לא נטמאת הכירה – for the court [of the stove] is subsidiary to the portable stove with caves for two pots, but the portable double stove is not subsidiary to the court [of the stove]. But the Halakha is not according to Rabbi Eliezer ben Yaakov.
+
+Mishnah 4
+
+היתה מופרשת – that the artisan did not build from the outset the court/fender[of the stove] and the portable stove with caves for two pots being attached together, but rather, the one is on its own and the other is on its own.
+חלקה (smooth) – without a receptacle at all. It is taught this, but you don’t have to mention that.
+פטפוטי כירה (clay pins forming a sort of tripod for the double stove) – the feet of the portable stove with caves for two pots, which are three feet, and they are three fingers high, and they are considered like the double stove, and become susceptible to [ritual] defilement through contact and through airspace like the double stove itself. And all the more so if they are less than three fingers, they are judged like the portable stove with caves for two pots/כירה.
+ואפילו הן ארבעה – [four] feet. They are judged lie the portable stove with caves for two pots.
+
+Mishnah 5
+
+נטל אחד מהן – there were three [legs/props] and one of them was taken from them, they still appear partially able to place the cooking vessel over or by the fire and it is considered as chipped off/torn down and [also] not as chipped off/torn down. Therefore, it becomes susceptible to being defiled through contact does it does not become defiled through airspace.
+ורבי שמעון מטהר – for Rabbi Shimon would state that all of the pins forming a sort of tripod for the support of a portable stove with caves for two pots that are not susceptible to being defiled through airspace are not made unclean through contact. But the Halakha is not according to Rabbi Shimon.
+עשה שנים – the artisan from the outset made the portable stove with caves for two stoves with two legs/pins.
+מיטמאים במגע ובאויר – that they are like two stones that were made into a portable stove with caves for two pots, as it is taught in the Mishnah above (see Tractate Kelim, Chapter 6, Mishnah 1), that it is impure.
+היו גבוהים – the legs/pins.
+ור' שמעון מטהר – that surplus above the three fingers and above, whether through contact or – thorough airspace. For every leg/pin that is above three fingers [in height] is not considered like a portable stove with caves for two pots.
+היו משוכים מן שפה (if they were withdrawn from the lip/rim) – like projections made in the body of the portable stove with caves for two pots. And from those projections, their legs/pins are stretched/conducted which are the feet of the portable stove with caves for two pots, and no, the legs/pins are found outside from the rim, but what there is of them that are within three [fingers] of the rim are considered like the portable stove with caves for two pots itself and become defiled through contact and through airspaces, but what there is of them outside of/beyond the three [fingers] is what Rabbi Meir and Rabbi Shimon dispute. And in all of them, the Halakha is according to Rabbi Meir.
+
+Mishnah 6
+
+כיצד משערין אותם – because the legs/pins are far from each other, and when an unclean reptile is found between them, we are not able to know if it is within the three [fingers] to the rim/lip and impure, or beyond the three [fingers] to the rim and pure for airspace for Rabbi Meir and for Rabbi Shimon, whether for contact and/or for airspace, therefore, one measures to this leg/pin three fingers from the rim/lip and similarly to the second and placer the cubit and draw [tracing] lines of the boundaries between them from one to the other, and this is called a כנה/putting a ruler between, measuring a straight line (or putting the base of the stone between them) and he draws lines, and from the tracing lines and inward is impure, that is, the place of the straight/ruled line, and from the tracing lines and outward is pure.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+התנור שחצצו (the oven that was divided [by hangings/boards]) – that he made a partition in its mid-section and divided it until above from its top-most layer.
+הכל טמא – even foods that are in the second side of the partition.
+כוורת פחותה ופקוקה בקש (a defective bee-hive, which was repaired with stuffing of straw) – for this purpose, it (i.e., the Mishnah) took [the term] פחותה/defective, for it is not a vessel, for if were complete/full it would protect over the foods that are within it, for even a vessel that drips protects/saves, but here not it is not a vessel, it is a mere partition, and [the term] פקוקה בקש/stopped up with stuffing of straw – is taken [by the Mishnah] to add something new, for even though its defectiveness is stuffed with straw, it is not a vessel, and doesn’t protect the foods that are within it.
+ומשולשת – hanging.
+אם הצילה במת החמור – for a defective bee-hive that is repaired with the stuffing of straw divides in the face of defilement that is in the tent of a corpse, but even though its defilement is more grave than the defilement to a person or to vessels for a seven day defilement [period].
+לא תציל בכלי חרס הקל – which does not defile other than foods and liquids.
+שכן חולקים אהלים – for it is the manner for people to divide tents with partitions; therefore, the bee-hive is like a partition that saves/protects the tent of a corpse from defilement.
+שאין חולקים כלי חרס – for there is no way to divide an earthenware vessel with a partition. Another explanation and essential: that we do divide tents for the dividing of tents with a partition has effect, for it is taught in the Mishnah in the Tractate Ohalot, in the Chapter סגוס עבה/A Thick Cloak (Chapter 15, Mishnah 4): “A house that was divided with boards or curtains, from the sides or from the roof beams – uncleanness is in the house; utensils that are within the partitioned-off area are clean.” But the division of the partition has no effect with earthenware vessels, for it is taught [in the Mishnah] regarding an oven here that was divided with boards or curtains, if an unclean reptile is found in one part, everything is impure. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 2
+
+היתה שלימה – the bee-hive.
+התנור טהור – as it is written (Leviticus 11:33): “And if any of those (i.e., any article of wood, or a cloth or a skin, or a sack) falls into an earthen vessel, [everything inside it shall be impure and – the vessel – itself you shall break],” but not אל תוך תוכו/to what is inside of it [already], and we are speaking of when its mouth/topmost layer is above from the oven, for if all of it is sunk in the oven, it is like one thing within it.
+אוכלים שתוכה טהורין – as it is written (Leviticus 11:33): “everything inside it shall be impure,” and not שבתוך תוכו/what is already inside it.
+ניקבו – the perforation that purifies them from their impurities, furthermore they no longer have the status of a vessel and they don’t divide/separate whether it is an oven or whether what is inside of it, and how much is the perforation that purifies them from their defilements.
+העשוי לאוכלים – its measurement is like bringing forth/removing olives.
+העשוי לכך ולכך – for food and liquids.
+מטילין אותו לחומרו (they subject it to its more stringent [measure]) – but if he made the incision according to the measurement of liquids which is less than the measurement that is made for foods, he further is not able to save it because of the defilement.
+בכונס משקה (with the capacity to admit liquid) – when they place the vessel from the side of the perforation, the water enters through the perforation into the vessel, and it is larger than that which liquid leaves/is removed.
+
+Mishnah 3
+
+סרידא (stuffed matting used for stoppers of stones, bag) – a kind of small kneading trough that the baker uses to knead in it and it lacks a receptacle. But Maimonides states that it is a board of perforated earthenware thar is made like a kind of net-work/mat, a netting, which we translate in Aramaic as עובד סרדתא/a person who works in netting.
+גפיים – rims and handles.
+שאין מצילים מיד כלי חרס (do not save from the power of earthenware vessels/utensils – lacking an inner part) – from being susceptible to defilement from the airspace of an earthenware vessel.
+אלא כלים – and this, for since it does not have handles, it is not considered a vessel.
+נחושתו של תנור (from the copper rim of the stove) – its bottom and lowest point. And similar to it is found in Ezekiel (16:36): “Because of your brazen effrontery/יען השפך נחשתך, [offering your nakedness to your lovers for harlotry – just like the blood of your children, which you gave to all your abominable fetishes].”
+החבית והמשקין טהורים – that they did not enter into its (i.e., the unclean reptile’s) airspace, for they stand below the copper rim of the stove, and even if the jar is open and enters from the airspace of the oven at its mouth, the wine is not defiled through this, for the airspace of an earthenware vessel does not defile neither above nor below other than within.
+היתה כפויה – the jug [was turned upside down] on its lip and placed on the lip of the oven which has an unclean reptile in it, and on the rim of the jar the moisture of wine that is in it, moist enough in order to moisten other objects, this moisture is not defiled on account of the airspace of the oven that enters into the jar, because the moisture of the wine was not within the oven.
+
+Mishnah 4
+
+הקדרה טהורה – and it is case where the unclean reptile did not see the airspace of the pot when it fell into the oven.
+נטמא – the liquid [is defiled if dripping liquid was in the pot] and it returned and defiled the pot, according to the law that all liquids are impure when they defile vessels.
+מטמאיך לא טמאוני (those things which made you unclean did not make me unclean) – the pot says to the liquids, the airspace of the earthenware vessel that you received the defilement from it did not defile me, for an earthenware vessel becomes defiled from the airspace of an earthenware vessel.
+ואתה טמאתני – that he pot was defiled on account of the impure liquids.
+
+Mishnah 5
+
+ונפל אויר התנור טהור – all the time that the chicken is alive, the defilement was absorbed and does not defile.
+ואם מת טמא – and it (i.e., the unclean reptile/insect) did not tarry in order to be consumed from the time it was swallowed until it (i.e., the chicken) died. And the measurement in order for it to be consumed (i.e., fully digested) in fowl, is from the time of twenty-four astronomical hours.
+הפת שבתוכו שניה – that we don’t view the oven like one that is filled with defilement and it is as if the unclean reptile came in contact with the bread, but rather, the oven is first degree, for the unclean reptile is a primary source of ritual defilement fell into inside and made it first-degree of ritual impurity. And the oven which is first degree, in turn, defiled the bread and made it second-degree of ritual impurity.
+
+Mishnah 6
+
+בית שאור המוקף צמיד פתיל (a clay leaven pot with an airtight lid) – we ae dealing with an earthenware vessel, that saves in the airspace of the oven with an airtight lid in the manner that it saves in the tent of a corpse (as only the space within an earthenware vessel can contract ritual impurity – and everything within it remains ritually pure), as it is written (Leviticus 11:34): “As to any food that may be eaten, [it shall become impure if it came in contact with water; as to any liquid that may be drunk, it shall become impure if it was inside any vessel,” but not all of the food, excluding that which is surrounded with an airtight lid on an earthenware vessel and placed inside the oven that does not become defiled from the airspace of the oven. But a vessel that requires only rinsing to be restored to Levitical cleanness (see Tractate Hullin 25a; Tractate Zevakhim 3b) does not save with an airtight lid on the foods that are within it, as this is taught in the Halakhic Midrash (Sifra) to the Book of Leviticus, [All] the food, including that which is surrounded by an airtight lid with a vessel that requires only rinsing to be restored to Levitical cleanness and placed within the oven, that it does not save it from the hand of an earthenware vessel [and makes it impure].
+השאור והשרץ בתוכו והקרץ בינתים – as for example, that this vessel has two receptacles, and the partition that divides between receptacle and its fellow is called a קרץ/[squeezed-in] partition; it is the language of (Job 33:6): "מחמר קרצתי גם-אני"/[You and I are the same before God;] I too was nipped from clay,” and the partition reaches until its rim, and the leaven from one side and the unclean reptile/insect from the other and the partition is the divider that separates between them, but if the entire vessel is surrounded with an airtight lid, that it is found that the leaven and the unclean insect are surrounded by an airtight lid.
+התנור טמא – on account of the unclean insect/reptile that is within the airtight lid. For the airtight lid saves/protects those pure things that are within from becoming susceptible to receiving ritual impurity, but it doesn’t save those unclean things found within from defiling other things.
+והשאור טהור – for it is surrounded by an airtight lid by itself.
+ואם היה שם פותח טפח – that the partition that was between the leaven and an olive’s bulk from a corpse was beached with an opening of a square handbreadth [in length, breadth and height].
+הכל טמא – that a handbreadth by a handbreadth that is open brings in the defilement.
+
+Mishnah 7
+
+בעין של תנור – it is a hole similar to an eye that one makes in the oven to remove the smoke, and when they bring the bread into the oven, they stop up/close it so that they heat does not escape, and it is not considered as the inside of the oven.
+אם היה באויר – in an uncovered place that was not underneath the tent, even an olive’s bulk from the corpse is placed in the eye/vent/outlet, the oven is ritually pure, for the defilement does not enter into it since the eye/outlet/vent is not open a [square] handbreadth [in length, breadth and height].
+ואם יש בו פותח טפח – that the thickness of the rim of the outer eye/vent protrudes and overshadows on an olive’s bulk from the corpse by a square handbreadth.
+הכל טמא – the eye/vent/outlet and the oven [are impure] for a square handbreadth of the tent brings in the defilement.
+
+Mishnah 8
+
+נמצא מקום הנחת העצים – the insect/unclean reptile is found in the place where they place in it the fire and the wood/logs in the portable stove with caves for two pots/כירה, and it is the place which they throw from it the fire from the lowest point of the hearth.
+מן השפה החיצונים ולפנים טמא – that the thickness of the walls of the portable stove with caves for two pots is considered as it is inside and as if it is within the double stove.
+וחכמים אומרים – the thickness of the walls of the portable stove with caves for two pots is not considered other than like the outside, and it is not like the inside of the portable stove with caves for two pots. And the Halakha is according to the Sages.
+מכנגד שפיתת הקדרה (from the place where the pot is placed and inside – towards the fire) – from the place where one begins to close up the airspace of the portable stove with caves for two pots.
+נמצא – the insect/unclean reptile.
+מקום ישיבת הבלן – in the place where the person who heats up the water for the bathhouse (i.e., the bathhouse attendant).
+אין טמא אלא מן הסתימה ולפנים – from the stopped-up part of the pot which has water in it or the dyer or the olive seethers. But in the Tosefta (Tractate Kelim Bava Kamma 6:15) it is proven that it is not impure other than from the stopped-up part and inside, as it states here, that is, when the insect/impure reptile is suspended in the airspace but doesn’t make contact, but with the defilement of contact, it defiles, even from the stopped-up part and outwards.
+
+Mishnah 9
+
+בור שיש בו בית שפיתה (a smelting pot which has a bottom or foot on which it can rest – a hole in the ground with an arrangement for putting a pot over fire) – a person who digs in the ground and plasters over the spot over with clay/mud and the plaster can stand (or form a vessel) on its own, such as the oven the son of Dinai, as is taught in the Mishnah above in the chapter “A Baking Oven, its Beginning/"תנור תחלתו" (see Tractate Kelim, Chapter 5, Mishnah 10 at the conclusion- who, according to Bartenura, states that he was a robber and would bake his bread in an oven like this and make these kinds of ovens, or a place where trials took place frequently; see also Tractate Sotah, Chapter 9, Mishnah 9, where this name also appears). But there are those who have the reading of כור/smelting pot with the letter כ'/Kaf (and not the ב'./Bet – as found in our editions of the Mishnah) – and it is a utensil/vessel in which they smelt in it gold and the silver and metals, he language of an iron furnace/כור ברזל. But to me, it appears that it is an oven of a blacksmith.
+פורנה (a stationary large baking oven) – a large earthenware oven and its opening is at its side like our eye. But it is pure, because it is used with the ground, as is taught in the Tosefta (Tractate Kelim Bava Kamma, Chapter 6, Halakha 17).
+לזבז – a thick rim.
+אסטגיות (rims, moldings around a stove) – perforations similar to those that they make for ovens.
+שפיות – a thin rim. But the Halakha is according to the first Tanna/teacher. But my Rabbis explained that a לזבז/thick rim and אסאגיות/rims, moldings around a stove and שפיות/thin rims are all one [thing]. But they do not disagree other than that each one was different according to the language that he heard from his master, and a person is obligated to state [something] according to the language of his teacher (see also Tractate Eduyot, Chapter 1, Mishnah 3).
+
+Mishnah 10
+
+מגע טמא מת – a person who came in contact with something defiled by the dead and becomes first [degree of ritual impurity], that the person defiled through contact with the dead is a primary source of ritual impurity and makes the individual who has contact first [degree of ritual impurity], and liquids and foods that are in his mouth defile the oven when they entered into its airspace. But even though he himself does not defile them, for a vessel does not become susceptible to receive ritual impurity other than from a primary source of ritual impurity. Behold this person states: “what rendered you unclean did not defile me, but you defiled me,”(see also Tractate Kelim 8:4)) as it is taught in the Mishnah in Tractate Parah ]Chapter 8, Mishnayot 2-7], that the Rabbis decreed regarding liquids that they would defile vessels, as a degree because the משקה זב וזבהliquid of a person with gonorrhea/זב and woman suffering from a flux/זבה as was stated in the Tractate Shabbat (which I could not locate. But using the Bar Ilan Responsa Project 25 plus, I was able to locate one mention of a passage with the words"משקה זב וזבה"are found only in Tractate Bekhorot 38a. I stand to be corrected). But the [word] “foods” that is taken here, it (i.e., the Mishnah) refers to it just by the way, without specific reason, for food does not defile a vessel, but only liquids defile vessels. But the closing of his lips does not save [from contracting defilement] for an airtight lid does not save/protect from the defilement that is within from defiling others as is taught in the Mishnah above (see Tractate Kelim, Chapter 8, Mishnah 6), and outside from the law , that which is taught in the Tosefta of Tractate Kelim [Bava Kamma, Chapter 6, Halakha 5]: “Everything affords protection from the power of a clay utensil, even a utensil made of dung or a utensil made of stones or a utensil made of dirt – except for man” (see The Tosefta, Jacob Neusner, Volume 2). Therefore, something pure that food and liquids were inside of its mouth and he brought his head into the airspace of the oven which is [ritually] impure, were defiled. But a man cannot save with an airtight lid from the earthenware vessel/utensil.
+בידים מסואבות – hands which are second-degree of ritual impurity and which invalidate the heave-offering/Terumah.
+הכניס ידו לתוך פיו – to take the pit that is in his mouth or everything.
+ר' מאיר מטמא – the cake of ground figs. For since his hands are unclean/repulsive, the spittle was defiled to become first [degree of ritual impurity] because it is liquid, and the spittle defiled the cake of ground figs, for something that is first-degree [of ritual impurity] makes something else second in non-holy things.
+ור' יהודה מטהר – he holds that all the while that the spittle did not leave from the mouth, it is not considered liquid.
+ור' יוסי מטמא – that he turned over the cake of ground figs from this side to the other side within his mouth, that the spittle was uprooted. And it purifies without turning it over [in his mouth], whenever it is not uprooted, it is not considered liquid. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 11
+
+האשה שנטף חלב מדדיה – and she is [ritually] impure, and the milk that drips from her breasts is like liquid that came in contact with her and became first-degree [of ritual impurity] (See also Tractate Tevul Yom, Chapter 2, Mishnah 1).
+שהמשקה מטמא לרצון ושלא ברצון – but even though that the milk that drips from her breasts it was not by her intent/desire, for it is not satisfactory to her, nevertheless, the oven is defiled. But with regard to the fitness of seats we especially require that is satisfactory to him, but not to defile.
+היתה גורפתו – that she was sweeping the impure oven out to remove its ashes.
+והכה קוץ ויצא ממנה דם – and the blood of the wound is considered liquid.
+ונתנה אצבעה תוך פיה – in the manner that those who are burned in their fingers that they place their fingers in their mouths.
+נטמא – we have as a reading. Meaning to say, the oven is defiled on account of the spittle and the blood.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+מחט או טבעת – an impure/unclean [needle or ring] (from corpse uncleanness).
+שנמצאו בנחושתו של תנור (that were found in the copper rim of the oven) – on the floor of the ground that the oven is attached to.
+נראין – in the oven.
+אבל לא יוצאין – in the airspace of the oven. As for example, that they are absorbed in the thickness of the floor of the ground and appear in the airspace of the oven but do not project/protrude into it.
+אם אופה הוא את הבצק – if at the time that he fastens the bread into it, the dough comes in contact with the needle or the ring, it is considered like the airspace of the oven and it defiles it. But if not, it is a pure, for the All-Merciful wrote "תוכו" (Leviticus 11:33 – “And if any of those fall into/תוכו an earthen vessel, everything inside it shall be unclean and – the vessel – itself you shall break), and this is not “inside it”/תוכו. As for example, that they were absorbed there in the floor prior to attaching the oven there, for if they brought them in through the mouth of the oven, when they entered into its airspace, the oven was defiled.
+בבצק הבינוני – not that its mixture is soft, that it descended below to the cracks. But not that its mixture was hard, that it does not affixed/attached.
+בטפילת התנור (in the plaster of the oven) – it is the plaster of clay/mud that they place around the oven to thicken it so that it can hold/contain its heat.
+מוקף צמיד פתיל – and it is placed in the tent of the corpse.
+בטמא – if the oven is unclean/impure.
+טמאים – the needle and the ring that are found in the plaster of the oven.
+ובטהור טהורים – for since the oven is surrounded by an airtight lid and is saved/protected, these also are protected with it, for in regard to the plaster, they are neutralized.
+נמצאו במגופת החבית (if they are found in the bung/stopper of the jar) – in the plaster that they regularly make for it as a cover over the mouth of the jar.
+מצדיה – of the jar.
+טמאים – for the sides of the jar do not need the plaster.
+מכנגד פיה – if the needle and the ring are drawn opposite its mouth.
+טהורין – provided/as long as that they will be within the plaster of the bung/stopper and not be brought into the airspace of the jar. But even though they appear from its inside, since they don’t enter into its airspace, they are clean/pure.
+שוקעים בתוכה ותחתיהן כקליפת השום (if they sink into it and under them is [plaster] about as much as a garlic peel) – if there was between the needle and/or the ring and between the airspace of the jar a thin divider like the garlic peel, that it is found that they protrude into the bung/stopper, but it does not enter into the airspace of the jar at all, the are pure, for they are nullified concerning the bung/stopper. But if they enter within the jar, they are impure/unclean, for the airtight lid does not save/protect in the tent of a corpse other than in an earthenware vessel for food and liquids, things that have no purification in a Mikveh/ritual bath. But on metal vessels, such as a needle and/or a ring, they have purification in a Mikveh, the airtight lid does not protect them, therefore if they enter into the airspace of the jar, the are not nullified regarding the bung/stopper and are not protected/saved by the airtight lid. Such appears in my eyes the explanation of this Mishnah. But my Teachers/Rabbis did not explain it thusly. But their explanation I did not know how to justify/maintain it and therefore I did not write it.
+
+Mishnah 2
+
+ומניקת בתוכה (and a syphon/tube is in it) – like a kind of hollow reed made from metal, that they place one head in the perforation of the jar and he sucks/drains with his mouth from the other head, and all of the liquids that are in the jar go out through this syphon/tube.
+החבית והמשקין טהורים והמניקת טמאה – the earthenware jar, but the syphon/tube that is within it is of metal. Therefore, the jar and the liquids that have no purification if the Mikveh, but if it purifies them and they belong to a commoner/uneducated person [who is not careful in the observance of laws of ritual purity], a Haver/member of a group dedicated to the punctilious observance of the commandments should not come to use them, for they are separated from their contact and if it is not, it would be so that all of its food is impure, the Rabbis did not make a decree concerning this, and they are protected/saved by an airtight lid, but a metal syphon/tube that has purification in a Mikveh/ritual bath, if one would purify it, a Haver/member of a group dedicated to the punctilious observance of the commandments would come to use it and he would borrow it from a common/uneducated person [who is not careful in the observance of the laws of ritual purity and immerse it [in a Mikveh] and when its sun had set (i.e., a sunset had passed for this object), he would use it, thinking that there is nothing in it other than because of contact with something impure, but he did not know that it had been in the tent of a corpse and it requires sprinkling [of a mixture of the ashes of the red heifer with waters of purification on the third and seventh days to purify it from the impurity imparted by a corpse, but even though it was in an earthenware vessel that is covered with an airtight lid, the airtight lid of vessels of a commoner/uneducated person [who is not careful in the observance of the laws of ritual purity] save/protect it from the defilement with a Haver, for all of the vessels of a commoner/uneducated person are under the presumption of defilement concerning a Haver, and an impure vessel does not protect/save with an airtight lid, for an airtight lid only protects/saves for a pure earthenware vessel alone. But whereas the Sages came to make a decree that the no earthenware vessel belonging to a common/uneducated person [who is not careful in the observance of the laws of ritual purity] does not protect [even] with an airtight lid, the people of the lands would not accept it from them. Because they would hold that they are expert and preserve their vessels/utensils in purity. Therefore regarding earthenware vessels and food and liquids which do not attain purity in a ritual bath/Mikveh, when they were within an airtight lid of a utensil belonging to a common/uneducated person, they say to them that they are pure and they would use them for they hold their vessels/utensils to be under the presumption of ritual purity, they should not be concerned lest the Haver should borrow from them, for they are, concerning him, in the presumption of being ritually impure and they don’t have purity ever, but a vessel that requires only rinsing in order to be restored to Levitical cleanness where there is a concern that perhaps the Haver will borrow it from them and he will immerse them [in a ritual bath] and use them without sprinkling [of a mixture of the ashes of the red heifer with waters of purification] on the third and seventh days [to purify it from the impurity imparted by a corpse], they made the law equivalent for all and stated that a vessel requiring only rinsing in order to be restored to Levitical cleanness is protected/saved by an airtight lid.
+ובית הלל אומרים אף מניקת טהורה – prior to their having heard the reasoning of the School of Shammai they did not know for what reason foods and liquids that are within an airtight lid are pure and metal vessels are impure, but after they heard their reasoning as we have explained, they (i.e., the School of Hillel) retracted to teach according to the words of the School of Shammai.
+
+Mishnah 3
+
+למטה מנחושתו של תנור – the block pavement that they place the oven on, for the oven is made like a kind of large pot that lacks rims, and they prepare for it a block pavement on the ground and place it there, and that block pavement is the ground of the oven.
+חי נפל – [it fell while alive] but the oven was not defiled, for if it had fallen when dead, the oven would have been defiled in its airspace when it fell through the mouth of the oven. For this we don’t leave in doubt lest it was there prior that they placed the oven there, because sometimes, the unclean reptile is found moist and it is recognized that it just died and the oven has many days that they placed it there, but now it is impossible to say that the unclean reptile preceded the oven there, for if so, from the heat of the fire, it (i.e., the unclean reptile) would have been burned up and would have come ashes, but we leave in doubt that perhaps it fell while living, for it is the manner of unclean reptiles to make pits in the ground to be hidden/preserved there therefore it is found below the copper bottom or rim of the stove.
+שם היו עד שלא בא התנור – prior to their placing it (i.e., the oven) there and it did not see the airspace of the oven.
+באפר מקלה (calcined ashes/wood ashes) – in the ashes that are made on account of the burning of the fire. But this is above in the cavity of the oven. For because we find dust that we call ashes, and here it is the ashes of burning that is referred to, because of this, it (i.e., the Mishnah) teaches the wood ashes/calcined ashes which is the language of קלוי באש/roasted in fire (see Leviticus 2:14: “[If you bring a grain offering of first fruits to the LORD, you shall bring new ears] parched with fire, [grits of the fresh grain, as your grain offering of first fruits].”
+
+Mishnah 4
+
+ונפל לאויר התנור טמא – for impure liquids defile a vessel. But even though the liquids are absorbed within the sponge, they are like they are discharged/escaped, because the sponge is made to bring in and to release/expunge [the water] through it.
+וכן חתיכה של לפת ושל גמי – they are like a sponge. Because through the reed grass we examine through it the wine and it too is made to bring in and to release/expunge like a sponge. But the Halakha is not according to Rabbi Shimon [who permits the turnip and the reed grass].
+
+Mishnah 5
+
+חרסים שנשתמש בהן משקין טמאים (potsherds that had been used with unclean liquids) – as for example, a large vessel for the collection of urine (for manufacturing purposes) of a man who has gonorrhea or a woman with a flux that was broken and its potsherds absorbed their urine. But we are speaking about, for example that they rinsed them in water three times in order that there should not remain in them unclean liquid. For if he did not rinse them, the oven is defiled on account of the liquids that are attached to their walls as if they are visible to the eye.
+שסוף משקה לצאת – that is to say, it is the manner of liquid to exit through heating of the potsherds, and since that these potsherds were in the oven at the time of heating, the liquids left them and defiled the oven from its airspace.
+גפת – the refuse of olives (i.e., peat) after they removed their oils.
+חדשה – within twelve months.
+ישנה – after twelve months, that all of the liquid that was in them left on their own.
+
+Mishnah 6
+
+והלכו עליהם טמאים – ritually impure people [walked on them].
+טהורים – they were not defiled through their treading/walking [on them], since they were not ever called/referred to as defiled.
+כוש (reed used as a spindle) – a spindle that a woman spins on it and there is a curved/winding iron tool at its head and its name is צנורא /hook and sometimes the iron tool is sunk within the wood and all it is covered by the wood.
+מלמד (ox-goad/handle – in which the iron point was driven in so that nothing could be seen of it) – a long staff and at its head is something similar to a thin nail/pin, and they direct with it the cow to its furrow/ridge, therefore, it is called מלמד בקר/it trains the cattle. But the nail/pin that is at its head is called a goad/the iron point on the staff, like (Ecclesiastes 12:11): “The sayings of the wise are like goads.”
+ולבנה שבלעה את הטבעת (the clay brick which swallowed up the ring) – that the ring was kneaded in the plaster of the brick and smelted with it in the furnace/kiln.
+נכנסו לאוהל המת – when they are absorbed and hidden within the reed or within the ox-goad or within the brick.
+נטמאו – for the tent of a corpse does not protect/save them and similarly from the hand of an earthenware vessel but rather a vessel that has an inside. But this is not similar other than a bone like the size of a barley corn that is wrapped in fibrous substance (i.e., bast of a palm tree).
+הסיטן הזב (if the man with gonorrhea shook/shifted – to move it from its place) – even though he did not come in contact with them but that he overbalanced/outweighed them.
+נטמאו – for the person with gonorrhea defiles through shaking an object so as to move it from place to place. Even that which is surrounded by an airtight lid defiles through shaking, all the more so this.
+נגע בהן ככר של תרומה – when they are absorbed.
+טהור – the loaf [is pure]. But even though it is of heave-offering and something of second-degree [of ritual uncleanness] defiles it, and even the iron that is absorbed/swallowed which is the primary source of ritual impurity we don’t say that we make the wood that covers it first [degree of ritual uncleanness] or second [degree of ritual uncleanness] and the loaf will be third [degree of ritual uncleanness] and be defiled, but it defiles the oven, and even though they are absorbed/swallowed, because the oven is defiled through its airspace and even if the defiling object did not come in contact with it, and the defilement that is absorbed from its defilement is as we explained in our chapter above (see Tractate Kelim, Chapter 8, Mishnah 5).
+
+Mishnah 7
+
+סרידה (stuffed matting/ slightly hollow perforated tile used for stoppers of stoves, bags/colander) – like a kind of small kneading trough that the baker uses, and it is stretched and is not susceptible to receive defilement.
+שהיא נתונה על פי התנור – and it is crushed in plaster in order to surround it with an airtight lid and the oven will not become defiled in the tent of a corpse.
+נסדק מן תנור לסרידה (was cracked from the oven to the colander) – that is, the shaping was cracked.
+מלוא פי מרדע שלא נכנס (its measure is the tip of an ox-goad that cannot enter) – the ox-goad is that trains the cattle, and there is in its circumference a handbreadth, and its thickness is three handbreadths, for all that is of one-handbreadth in its thickness, there is in its circumference three handbreadths, and the measure of the crack when the smearing is cracked, according to the Rabbis, its measure is the tip of an ox-goad is equivalent, and even though the incision is not large when the tip of an ox enters, for since the crack is equivalent to the tip of an ox-goad, there isn’t here an airtight lid, but according to Rabbi Yehuda, there always is an airtight lid until the crack will be large enough that the tip of an ox-goad can enter.
+נסדקה סרידה עצמה – according to the Rabbis, an enclosure/compartment once the pile of plaster is cracked , but according to Rabbi Yehuda, an enclosure/compartment that when the pile of plaster is cracked, from when the small kneading trough is itself cracked. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+שנקב מעינו – the eye of the oven, this is the perforation/incision that one makes in it in order that the smoke can go out, and they seal the eye with plaster and close it up and make a perforation afterwards in the place of the plastering.
+נכנס ויוצא דולק – that the perforation is wide and the spindle staff enters and goes out in a wide space.
+ניקב מצדו – of the wood.
+וכן היה אומר במגופת החבית – and so would Rabbi Shimon say with all of these, that their law is that from the middle one enters, but from the side one does not enter. But the Halakha is not according to Rabbi Shimon.
+מלא מיצה שניה של שיפון (is the thickness of the second joint of a stem of oats) – this thickness of the second knot of the reed of oats, that the second is thinner than the first but more thick than the third, that the reed is thick from the bottom and becomes thinner as one ascends. שיפון is VIINEH in the foreign tongue.
+לשאר משקין – as for example, oil, honey and milk.
+אפילו כל שהן טמאים – even the slightest perforation does not protect with an airtight lid and they are defiled.
+שלא נעשו בידי אדם – that they were not perforated with intention, but that it happened on its own.
+ניקבו העשוי לאוכלים שיעורו בזיתים – now we are speaking of when the utensil itself was hollowed out/broken through and perforated. And all of these measurements that are above is when the closure/cover was hollowed out in its opening.
+שיעורן בזיתים – if it was hollowed out when they remove the olive, it requires plastering/leveling, but less than this, it does not require plastering. And in the Gemara in Tractate Shabbat [96a] it proves that when a large vessel that was perforated when they remove the pomegranate and a small vessel that was hallowed out in its majority, the plastering and closing it up have no effect, and furthermore, it does not protect with an airtight lid since it it no longer has the status of a vessel. But if they plastered it, it becomes like foodstuffs that were kneaded with plaster that the plaster does not protect/save them.
+שיעורן במשקין – when one brings in liquids.
+העשוי לכך ולכך – for liquids and for foods.
+מטילין אותו לחומרו – but if he perforated at the place where the liquids enter, he does not save/protect it with an airtight lid until it is plastered over.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+אלו כלים. כלי גללים – of the dung of cattle.
+כלי אבנים וכלי אדמה – for all of these they lack defilement whether from the words of the Torah or from the words of the Scribes/סופרים, and therefore they protect/save [from defilement in the airspace of a tent with a corpse] with an airtight lid. But even though that every open vessel (see Numbers 19:15), Scripture is speaking of an earthenware vessel, in a vessel that the defilement precedes its opening that is an earthenware vessel that becomes defiled from its airspace, nevertheless, we include the rest of the utensils that protect/save, as it is written (Numbers 19:15): "וכל כלי פתוח"/”And every open vessel, [with no lid fastened down, shall be impure].”
+ועצמות הדג – if he made a vessel/utensil from the bones of creatures that are in the sea, they save/protect. Since they are not susceptible to receive defilement, as it is taught in the Mishnah of [Tractate Kelim] Chapter 17 [Mishnah 13]: “Everything that is in the sea is pure”/כל שבים טהור. And vessels [made] from the bones of fowl are pure, as it is written (Numbers 31:20): “[You shall also purify every cloth, every article of skin,] everything made of goats’ hair/וכל מעשה עזים, [and every object of wood],” excluding fowl.
+כלי עץ הטהורים – as for example large vessels that come in a measure that contains forty Seah in liquid measure which is equal to two KOR in dry measure (see Tractate Kelim, Chapter 15, Mishnah 1), that are not susceptible to receive defilement, for we require something similar to a sackcloth that can be carried full and/or empty, and since they are so large, they are not carried full, and they protect/save with an airtight lid.
+מפיהן – that the airtight lid is in their mouth/at their opening.
+מצדיהן – if they were perforated at their sides and were surrounded with an airtight lid.
+ר' אליעזר מטמא – for he holds that something that is turned upside down does not save/protect, and even it was smoothed into an even pile below the ground, as it states (Numbers 19:15): “[with no] lid fastened down,” and with no airtight lid on top of it. But the Halakha is not according to Rabbi Yossi.
+על הכל מצילין – all of these utensils that are taught in our Mishnah, they save/protect on everything that is within them, whether there were in them vessels only requiring rinsing in order to be restored to Levitical cleanness or whether earthenware vessels or whether clothes or whether foods or liquids.
+חוץ מכלי חרס – that they don’t protect/save other than on foods and liquids and earthenware vessels that are within them, things that have no purification in a Mikveh/ritual bath, and not on metal utensils and clothing, which have purification in a Mikveh. And the reason I explained in the chapter above (see Tractate Kelim, Chapter 9, Mishnah 2). But this Mishnah is after the School of Hillel retracted to teach according to the words of the School of Shammai.
+
+Mishnah 2
+
+במה מקיפים – with what do they stop up the mouth of a vessel or seal up the covering upon the mouth of the vessel that it be considered an airtight lid?
+גפסים (gypsum) – is a kind of plaster/lime, but it is more white than plaster and is burned in an oven like the plaster.
+חרסית (potter’s clay/clay-ground) – the crushing/pounding of potter’s clay and they knead it in water.
+בעץ (tin) – it is making a separation/partition, that which separates. We translate it in Aramaic as that which is tin. And the Aramaic translation in the Jerusalem Talmud is בעצא – tin.
+שהוא פתיל ואינו צמיד (because it is a covering [i.e., the neck of the vessel] but it is not airtight [i.e., the lid]) – meaning to say that it is a covering, but it is not attached and glued well to the mouth of the vessel.
+לא בדבילה שמינה ולא בבצק שנלוש במי פירות – even though they protect/save for they were not susceptible to receive defilement, nevertheless they don’t stop them up with them, as a decree lest they become susceptible that liquids fall upon them that make them susceptible , for nothing that is impure can protect/save.
+ואם הקיף – and water does not come upon them or one of the liquids that make them susceptible [for Levitical uncleanness], they save/protect.
+
+Mishnah 3
+
+המחלחלת (the stopper of a jar/keg which can be moved round, without, however, falling out of itself) – that moves about in different directions and shakes, the language of (Esther 4:4): “the queen was greatly agitated.”
+רבי יהודה אומר מצלת – that he considers it an airtight lid, since it does not go out.
+וחכמים אומרים אינה מצלת – for since it moves in different directions/shakes , it is not an airtight lid. And the Halakha is according to the Sages.
+היה בית אצבע (if its finger hold/stall) – of the stopper was sunk and entered into the jug, it is considered that the unclean insect that is within it is as if it is within the jug. And the finger-hold is the place from the stopper that a person places his finger into it.
+אוכלים שבתוכה – that are within the finger-hold/stall that sunk and entered into the jar.
+טמאים – for the stopper of the jar is like the jar itself.
+
+Mishnah 4
+
+הכדור – in the foreign tongue PALUTA.
+הפקעת של גמי (coil of rope made of reed grass) – moist [and] long that they wrap it one with the other and make it round like coils of weaving (in the longitudinal direction/warp). GLUMURSH in the foreign language.
+עד שימרח (until he plasters) – from below the ball or of the coil and above, in order that it would cover anything, because it is hollow.
+וכן מטלית של בגד (and similarly a patch of cloth/woven stuff) – for all of these are hollow, and all of them do not protect other than when they don’t have the measure to receive defilement.
+וקשרה במשיחה (and tied it with a cord) – with a thin thread like they do when they cover the mouth of the skin/leather bottle in a cloth or in a piece of paper when they tie it, and added on to the tie requires also plastering from the sides.
+
+Mishnah 5
+
+חבית שנתקלפה (an earthen jug which is peeled off – crumbled away – the pitch lining standing by itself) – a jug that is lined with pitch from the inside and the earthenware was taken from it from the outside and the pitch stands opposite it from the inside.
+קבותים (pots of pickle which are lined with pitch up to the rim – so that the lid does not touch the body of the vessel itself) – cans of earthenware in which they place in them brine/pickle [containing fish-hash] are called קבותים/pots of pickle [lined with pitch up to the rim].
+שגפסן (that they paste them [with gypsum to make them airtight]) – that he covers them with a a kind of plaster that they call plaster that they call גפסים/gypsum as is taught in the Mishnah above that they the surround it.
+עם השפה – below from the lip of the vessel, that is found that airtight lid from the inside and the lip is revealed from the outside.
+ר' יהודה אומר אין מצילין – for he holds that that it is written (Numbers 19:15): “a lid fastened down”/"צמיד פתיל עליו", but not a lid fastened from within. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+וסתמוה שמרים הצילוה (and the wine-lees have stopped up) – the anonymous teaching is like the [teaching of] the Sages that there is an airtight lid from the inside.
+עד שימרח – around the vine-shoot from the sides. But on the vine-shoot itself, it doesn’t require plastering.
+נסר (boards) – it is plain, flat pieces of wood.
+סינים – that he placed between each board thin husks of clay.
+או בשגמין (or with hinges/joints) – thin husks of joints/hinges (Maimonides says with bamboo). But those shells/peelings he placed between each board in order to attach them.
+
+Mishnah 7
+
+תנור ישן – that was heated in order to bake in it cakes made of spongy dough (i.e., a sort of crackers) that this is its completion of work to be considered a vessel susceptible to receive ritual impurity.
+חדש – that was not heated and is not susceptible to receive ritual impurity.
+וסרידא על פי הישן (and a colander is over the mouth of the old) – but it is not spread with plaster, and there is no airtight lid here.
+ניטל הישן וסרידא נופלת – that it is not adjoined on the mouth of the new oven.
+הכל טמא – for the old (i.e., oven) one that the colander is upon is considered a vessel and it does not protect other than with an airtight lid, and behold, there isn’t an airtight lid here. But the new (i.e., oven) one that is not a vessel would interpose in the face of the defilement because of the tent if the colander was adjoined upon it, for all that protects/saves because of a tent formed does not require an airtight lid. But at the time when the colander is not adjoined upon it, there isn’t a tent here, therefore everything is impure.
+אם אין בין חדש לסדירא פותח טפח – if it is not one handbreadth high between the covering that is on the old (i.e., oven) one to the mouth of the new oven, the covering that is upon the old one is considered as if it is in the mouth of he news, and the new becomes a tent which protrudes before the defilement and all that is within it is ritually pure (see also Tractate Ohalot, Chapter 3, Mishnah 7 and Chapter 12, Mishnah1).
+
+Mishnah 8
+
+לפסין (tightly covered pot/stew-pot) – like אלפסין/tightly covered pots. Large iron pans – that they cook in them.
+ושפתותיהן שוות – that one rim from them is no higher than its neighbor.
+בעליונה – this is the inner one for the outer one is underneath it.
+היא טמאה – if the unclean reptile/insect is in the upper [saucepan], foods that are in the lower one are clean/pure, for the All-Merciful stated (Leviticus 11:33): “And if any of those falls into an earthen vessel/כל אשר יפול אל תוכו” and not "אל תוך תוכו"/within that which it is into, but the unclean insect/reptile that is in the upper [saucepan] is within that which it is into – of the lower [saucepan]. But if the unclean insect in the lower [saucepan], the foods that are in the upper [saucepan] are not are not made impure, for the All-Merciful stated (Leviticus 11:33): "כל אשר בתוכו/everything inside it [shall be impure and -the vessel -itself you shall break],” but not that which is within it.
+היו בכונס משקה ([if] they were [so damaged] that liquids could penetrate) – meaning to say, perforated so that liquids could penetrate that is, in order [to preserve] their ritual purity, for tightly covered pots are made for liquids and food-stuff, and we place upon them for stringency when liquids penetrate.
+השרץ בעליונה – that is, the inner [saucepan].
+כולן טמאות – for we see the unclean insect as if it is each one [of the pans], since they are perforated where the liquids penetrate.
+בתחתונה – which is the outer [saucepan].
+היא טמאה וכולן טהורות – for the defilement does not enter through its rims. But however, if there were food and liquids in the inner [saucepan], they were defiled, since the incision was not plastered over as is it is proven above in Chapter 8 [Mishnah 2]. And this is the reason, because he made a perforation in order [to preserve] its ritual purity, it is considered like the airspace of the outer vessel, and food-stuffs and liquids are made ritually impure from the airspace of an earthenware vessel, and neither people nor vessels are defiled from the airspace of earthenware vessels.
+השרץ בעליונה – now we are speaking about complete stew-pots.
+היא והתחתנה טמאה – since it is like as if it is placed within it since it (i.e., the bottom saucepan) exceeds [the others in height], but the middle one is ritually pure, for a utensil does not become defiled through the airspace of an earthenware vessel.
+כל שיש בו משקה טופח טמא (each one in which here is moist liquid is unclean) – the moist liquid that is within the middle vessel is defiled from the airspace of the earthenware vessel, and the liquid returned and defiled the utensils. For the Rabbis decreed on liquids that it would defile a utensil, as a decree because of the liquid of a man with gonorrhea and a woman with a flux . And the same law applies where one is able to inform us of this novel [concept] of moist liquid in the first clause [of the Mishnah] that the unclean insect in the upper and lower [saucepans] exceeds [the others] and there is moist liquid in the middle [pan].
+
+Chapter 11
+
+
+
+Mishnah 1
+
+כלי מתכות פשוטיהן טמאים (metal vessels: their flat parts are impure) – for there is no analogy to a sack (see Leviticus 11:32; “And anything on which one of them falls when dead shall be impure: be it any article of wood, or a cloth, or a skin or a sack – any such article that can be put to use shall be dipped in water and it shall remain impure until evening; then it shall be pure; also see Tractate Kelim, Chapter 2, Mishnah 1: “Vessels of wood, and vessels of leather, and vessels of bone and vessels of glass: when they are flat, they are clean, and when they form receptacles, they are [susceptible of becoming] unclean.”).
+חזרו לטומאתן הישנה – The Sages made a decree regarding metal vessels that he melted them and made from them new vessels, that they return to their former defilement/uncleanness. This is a decree lest they say that the breaking of these utensils purifies them and their immersion [in a Mikveh] purifies them. Just as their breakage does not require the coming of sunset, for behold, we use them the entire day that they were defiled and he broke them and he returned and made of hem new [vessels], so [also] their being immersed does not require the coming of sunset, and it comes to make the heave offering and Holy Things in vessels that their sunset had not as yet arrived (see Talmud Shabbat 16b – this is the ordinance of Shimon ben Shetach).
+לא לכל טומאה אלא לטומאת נפש – Rabban Shimon ben Gamaliel holds that the reason that they (i.e., the Rabbis) decreed regarding metal vessels that they return to the former uncleanness is not other than a decree lest the law of the waters of purification be forgotten from the vessels, for there isn’t a person that waits seven days but rather he breaks them immediately and makes from them (i.e., the vessels) anew, therefore, they didn’t decree other than regarding defilement from a corpse alone that requires sprinkling [of a mixture of ashes of the red heifer with special water] on the third and seventh days (see Numbers 19:12: “He shall purify himself with it on the third day and on the seventh day, and then be pure.”). But the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 2
+
+שיש לו שם בפני עצמו – that is known and recognized and unique with its name.
+טמא – whether it has a receptacle or it doesn’t have a receptacle [it is impure].
+הנגר (door-bolt, pin fitting into sockets top and bottom) – an iron peg whose one head one wedges into the ground and the other head in back of the door. Alternatively, it is similar to a pillar that closes and bolts the door from one end to the other.
+מנעול – anything that locks and closes the door is called מנעול /a lock. And its example in Scripture is in the Song of Songs (5:5): “על כפות המנעול”/”Upon the handles of the bolt.”
+פותה (socket of the door-pin/the hole under the hinge) – it is similar to small cup of iron that they affix in the ground and the hinge of the door surrounds it in order that it is easy to open and to close. And an example of this in Scripture (I Kings 7:50): “and the hinge sockets for the doors on the innermost part of the House”/".והפותות לדלתות הבית הפנימית"
+והצינור (door-socket/pivot) – KANALI in the foreign tongue.
+שנעשו לקרקע – to use the ground. For everything that is attached to the ground is like the ground and is not susceptible to receive ritual impurity.
+
+Mishnah 3
+
+העשת (wrought metal) –a piece of iron when they remove it from the quarry/mine.
+חררה (a ball of iron ore before it is smelted) – after they smelt the iron they make of it a round mold/loaf like a cake.
+סובב על גלגל (the iron hoop of a wheel) – the wheel of a wagon of wood, they make around it a foil or other plating material of iron that won’t break on the stony/rugged ground or rocks.
+טסין (foil, plate) –(Exodus 39:3): “They hammered out sheets of gold,” which we translate into Aramaic: “And they beat out/hammer foils of gold.”
+כני כלים – the bases of utensils. The language of "את כנו" /”and its stand” (Exodus 30:28), which we translate into Aramaic, “and its stand.”
+הוגני כלים (basin/אוגני of vessels) – like a necklace/chain that surrounds the rim of the vessels.
+אזני כלים – handle that they grab hold of the vessel.
+השחלת (metal filings/shavings) – what remains from the vessel after it is made. The language of כמשחל בניתא מחלבא/(One’s death is like) drawing out hair from milk – /in Berakhot 8a and we translate [into Aramaic the passage](Exodus 2:10): “I drew him (Moses) out of the water,” I drew out the lion from the water.
+גרודות – that is scraped from the utensil at the time that it is made. The language is stated from Job 2:8): "[ויקח-לו חרש] להתגרר בו [ישב התוך-האפר]."/”[He took a potsherd] to scratch himself [as he sat in ashes].”
+טהורים – for we are not concerned in all of these that perhaps they came from an impure vessel and he returned and made from them [another] vessel, they returned to their earlier defilement, for all of these did not appear to be able to receive defilement ever, because they are unfinished vessels [lacking a receptacle], and unfinished metal vessels are not susceptible to receive defilement. And this is taught in the Tosefta (see Tosafot Yom Tov on this entry which referred me to Kelim Bava Metzia 2:17: “And what are the unfinished wooden objects which are unclean? Whatever one is destined to smooth, to scrape, to hollow out or to plane. [If] they lacked a cup, a border, an ear, or a hand, they are unclean. [If] they lacked hollowing, they are clean” (see also Tractate Kelim, Chapter 12, Mishnah 8). And which are those unfinished metal vessels? That which are destined to smooth, to adorn with designs, to scrape/plane, to make a rim by hollowing out the center/rounding off, and to beat with a mallet, that which is missing a chain surrounding the rim of the vessel or a handle is pure.
+אף מן הקצוצות (even from the cut metal, strip, wire) – if he cut the vessels in pieces, the vessels that are made from those pieces did not return to their earlier defilement. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+גרוטאות – vessels that were broken because of their usage and were made into small pieces after their aging are called גרוטות /fragments of vessels. But they are smaller than shards of vessels/shattered iron.
+ומן המסמרות שידוע שנעשו מכלים (and from nails known to have been made from other vessels) – even though we don’t know if they came from pure vessels or from the impure ones.
+טמאין – the vessels made from them are impure, for we are concerned that perhaps they came from impure vessels and returned to their former state of impurity.
+מן המסמרות – undefined. That we don’t know if they were made from utensils or from the wrought iron.
+בית שמאי מטמאין – that they decreed that these are on account of those.
+ובית הלל מטהרין – that they didn’t decree.
+
+Mishnah 4
+
+ברזל טמא – that came from shards of vessels.
+שבללו – that he mixed/scraped with each other and smelt them and made from both of them a vessel.
+ברזל טהור – that came from the wrought iron or from the ball of iron ore, etc.
+אם רוב מן הטמא טמא – that it returns to its original impurity.
+חלמא (a sort of cement used for making vessels) – plaster that cleaves like the white of an egg.
+ומן הגללים – that he combined the plaster with the excrement of cattle and made from them vessels and smelt them in a furnace/kiln. If a majority are from a sort of cement used for making vessels. For utensils of excrement are not susceptible to receive defilement.
+קלוסטרא (fastening, lock/bar) – the door-bolt/pin of the door. And it is a peg that they lock the door with as was explained above, it is customary to make at its head like a kind of apple/door-bolt and it is called a גלוסטרא. But if it was made from iron, it is impure, as it returns to its original state of impurity, because it is appropriate to crush the garlic in the mortar.
+מצפה טהורה (plated wood with metal) – if it was from pure iron and covered with impure metal, it is pure, for we follow after that which is essential but not after the covering that is of impure metal.
+הפין והפורנא (pivots and the skeleton-key /clutch and cross-piece) – the fixed teeth in the lock (i.e., socket and pivot) and the pivot goes into the lock.
+שומטה מפתח זה ותולה בחבירו – through dragging alone, for it is carrying from the side. But complete carrying is not [permitted]. But Rabbi Tarfon permits even complete carrying like his guest, but perhaps the Tanna comes to teach us that here, with the impure lock that is taught in the first clause of the Mishnah, is not the opinion of all but rather the dispute between Rabbi Yehoshua and Rabbi Tarfon, for according to Rabbi Yehoshua it is pure, for in order that he does not compare it [to a vessel] with regard to the Sabbath, so here too, he does not compare it [to a vessel] with regard to defilement.
+
+Mishnah 5
+
+עקרב של פרומביא (bit of the halter/bridle) – reins and the bridle and the halter are one thing. And the iron that enters in the mouth of the animal is called the עקרב/bit.
+ולחיים (the cheeks) – that are attached to the bit like two embroidered foils, one from here and one from there on the cheeks of the animal that are made for beauty. And they are pure when they are on their own, for they are the decorations of the animal, and the decorations of the animal are not susceptible to receive defilement.
+
+Mishnah 6
+
+פיקה (whorl/spindle knob) – like a small ball that is perforated in the middle that women place at the top of the spindle when they spin with it in order that it becomes heavy.
+רבי עקיבא מטמא – for it is a metal vessel that has a designation/name of its own, and it is ritually impure, as it is taught in the Mishnah at the beginning of the chapter (Tractate Kelim, Chapter 11, Mishnah 2).
+וחכמים מטהרין – that it doesn’t have a designation/name of its own but rather an epithet, a spindle knob of reed used as a spindle, or a spindle knob of a that same thing that it uses. And the Halakha is according to the Sages.
+ומצפה (and if it is overlaid) – if it was of wood and it is overlaid with metal, it is ritually impure.
+טהורה – that after the essence we follow, but not after the covering/overlaying which is of metal which is ritually impure.
+כוש – a spindle that the women spin on.
+והמקל (and the staff) – of metal which is rituall impure, for since a person chastises the animal with it, it is considered like a vessel that is made for the use by a person.
+סמפוניא (a wind instrument) – a kind of musical instrument, as it is written in Daniel (3:5): "פסנתרין סומפניה [וכל הני זמרא]"/”psaltery, bagpipe, [and all other types of instruments].”
+וחליל – even it is a kind of musical instrument, and it is hollowed out and its sound is heard from a [great] distance.
+ומצופין אהורים – if it is of wood and is overlaid with ritually impure copper, it is [considered] ritually pure. For we follow after the essence of the vessel which is of wood. And if it has a receptacle, it is not considered, even though it is hollow, since it is not made for the receptacle. ‘
+אם יש לה בית קיבול כפנים (if it has a receptacle for the wings [= bags of the bagpipe]) – small thin vessels in the image of wings, which we put into the wind instrument (i.e., bagpipe), that assist in projecting the sound of the music, if they made it within the place of the receptacle of these wings (i.e., the bags of the bagpipe), it is considered a receptacle.
+ובין כך ובין כך – whether it is overlaid or whether it is not overlaid, it is ritually impure.
+
+Mishnah 7
+
+קרן עגולה וקרן פשוטה (a round metal horn and a plain, straight horn) – a trumpet from the horns of cattle that are made attached section by section, but rather that one of them is made round and the other is [made] straight. But the connection of the sections of the round metal horns is hard and requires an artisan more than the connection of the sections of the plain, straight horn, and because of this, they (i.e., the Sages) said that a person who returns a round metal horn on the Sabbath is liable for sin-offering, which is not the case with a plain, straight horn.
+קרן עגולה טמאה – that it has a receptacle. But the plain, straight horn is ritually pure, for it lacks a receptacle. And the horns have the law of the boney utensils, for their flat, level surfaces are ritually pure like flat wooden implements.
+מצופות (overlaid mouthpiece of a musical instrument) – the place where the mouth is placed, and it is the narrow part of it. It is from the language of "עומדים צפופים" /standing crowded together (see Tractate Avot, Chapter 5, Mishnah 5).
+טמאה – for we consider it as a metal vessel, and even though it is plain/straight, it is susceptible to receiving ritual impurity.
+הקב שלה (the cavity, the lower part of the trumpet/horn) – the wide side that is on it, if it is made of metal.
+ר' טרפון מטמא וחכים מטהרים – But the Halakha is according to the Sages.
+קני מנורה טהורים – that they lack a name a name of their own, and it is taught in the Mishnah at the beginning of this chapter (see Tractate Kelim, Chapter 11, Mishnah 2), that metal vessels that have a name of its own is ritually impure.
+הפרח – the place where the candle sits that is at the top of the candelabrum, is called by the name of פרח/calyx (an ornament in the shape of a flower).
+בסיס – the feet of the candelabrum/Menorah that it sits on them (i.e., the base).
+
+Mishnah 8
+
+קסדא – the bronze hat that the men of war place on their heads.
+ולחיים – tin foil or other plating material of bronze that they place on their cheeks.
+ואם יש בהן בית קיבול מים – that they drink water in them during war.
+כידון (light spear/javelin) – a small spear that is in the hands of the officers and the kings.
+ניקון (iron point of a javelin) – like a canon. It is the language of (II Samuel 21:16): “[And Ishbi-benob tried to kill David – He was a descendant of the Rapha (a race of ghosts)]; his bronze spear [weighed three hundred shekels and he wore new armor].” And it is the bronze that is within the spear.
+מגפיים (metal leggings, greaves) – bronze upper part of the leg that men of war carry [into battle].
+תכשיטי נשים – even though they are not made for work but rather for beauty/ornamentation, we derive from Scripture as it is written (Numbers 31:23): “and anything that cannot withstand fire you must pass through water.”
+עיר של זהב – like a diadem/tiara that women place on their heads in the shape of Jerusalem.
+קטליות (necklace – a chain the links of which are of metal and strung on a linen or woolen thread) – golden threads that they (i.e., the women) place around the neck. But because the woman chokes herself with them in order that she should appear with much flesh, therefore, we call them קטליות (that act as something that kills).
+ונזמים – there are those of them that are nose rings and there are those of them that are earrings.
+בחוט של פשתן – that the links of which are perforated and they filled from them the thread.
+החוליות טמאות – each one of them is considered on its own as a working vessel.
+של אבנים – that there were jewels/pearls and stones perforated and they filed from them the thread.
+טמא – the thread, since it is of metal.
+כמלוא צואר קטנה – encompass the neck of a small girl.
+
+Mishnah 9
+
+כקדרה מלמטה (like a pot-shape from the bottom) – wide from below and it has a receptacle.
+וכעדשה מלמעלה – on the top of the earring from the above, it has a globule/kernel of gold or of silver made like a lentil.
+ונפרק (dislocated) – the lentil from the pot.
+הקדירה טמאה – for it has a receptacle. But not because it is women’s ornaments, for it is not worthy of being an ornament as it is.
+
+צינורא (hook of a detached earring) – the top of the earring that enters into the incision in the ear or the incision of the nose. And because it is made like a fork, it is called a צנורא. The Aramaic translation of מזלגותיו (see Exodus 27:3)/flesh hooks is צנורייתיה/its hooks.
+טהורה – because it does not have a name of its own.
+העשוי כמין אשכול – an earring made like four or five globules/kernels one on top of another like a kind of cluster.
+ונפרק טהור – because each globule/kernel does not have a name of its own and it is not worthy of use from when it became detached.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+טבעת אדם – as for example the ring of a finger. But the ring that they established to gird his loins and to and to tie it between his shoulders is ritually pure, and that is a ring of vessels. And the reason is because Scripture did not include anything other than ornaments of a man, but not the ornaments of an animal and vessels.
+קורת החצים (beam of arrows) – there are those who interpret the dung heap that the arrows are placed upon. And there are those who interpret the target of the arrow.
+ושל אסירין (and that of prisoners) – that they make like a kind of notch in the beam to bring into it the foot of a man [and they place a long piece of wood on top of it] and one is not able to go out/escape. And in the language of Scripture, they call it a סד/stocks (Job 13:27 – though the verse is slightly misquoted by Bartenura who writes: וישם בסד רגלי – while the Biblical text writes): "ותשם בסד רגלי"/”that You put my feet in the stocks [and watch all my ways].” But the beams of arrows and of prisoners that are mentioned here are of metal and not of wood.
+קולר (prisoner’s chain/collar around the neck) – that they place on the neck of prisons. [And it closes]. The Aramaic translation of "ויתנהו בסוגר" (Ezekiel 19:9)/”With hooks he was put in a cage, [They carried him off to the king of Babylon and confined him in a fortress],” with the prisoner’s chain/collar around the neck, and because the prisoner’s collar was made that he would carry with him in every place that he goes, it is considered a usable vessel more than the beam of prisoners which does not move with it from its place. Therefore, the prisoner’s collar/chain is ritually impure.
+שיש בה בית נעילה – they make for the chain a lock-piece [and place them on the foot of the horses, and close them with a key, and it is considered a vessel.
+לכפיתה (for binding, color-band for animals) – chains that they bind with them the money and the cubs/young animals of small dogs. And they are made for the adornment/beauty and they are an ornament of animals and do not ritually defile.
+סיטונות (wholesale provision dealers – of wheat) – large merchants who sell in big measure. And they have a chain that they affix at one end of the measure, a Seah or a dry measure of three Kabs/Tarkab, and its second end they place in a ring that is I the door or in the beam and close it with a key in order that the measure not be stolen.
+ושל בעלי בתים טהורים – for it is merely made for adornment/beauty and it is an ornament for the vessel.
+מפתח אחד – from one link. People don’t make use of a chain in one link, and it is not a vessel.
+או שקשר חלזון בראשה – like the image of snail which is a fish in the see that from its blood they dye the Tekhelet [for the ritual fringes of the Tallit]– he ties it by its head which is made of iron, and it is like a vessel.
+
+Mishnah 2
+
+קנה מאזנים של סרוקות (the beam of the balance of wool combers/dealers in hatchelled wool) – those who hatchel wool or flax, and sell it a number of liters/measures of capacity, when they want to weigh, they have a long wooden rod and it is suspended at its head like a ring from above., and hooks of iron are suspended from below in a chain, made like hooks and their heads are bent from above. And there is for that rod another ring that goes over the face of the rod and one is not able to go out from it, and it is like a polished block/bar of iron or of thick and heavy copper suspended in that ring, and when he comes to weigh a bag of wool or of yarn, e inserts the hook in the sack and holds the ring that corresponds to it above and raises it in the air, and the ring that has the bar/polished block of iron is suspended removed from the ring that holds it, and it weighs down on the beam until it comes straight and does not bend to any side more, and because the distance of the ring that contains bar/polished block of iron, he knows the number/accounting of the weight, which has symbols on a rod, until here is one Liter, until there, ten, until there – one hundred, and this is called in the language of Scripture פלס , as it is written (Isaiah 40:12): “And weighed the mountains with a scale [and the hills with a balance],” [and] (Proverbs 16:11): “Honest scales and weights are the LORD’s; [All the weights in the bag are His work].”
+ושל בעלי בתים – they don’t regularly place in it hooks which are the hooks that they insert in a sake to raise it, but without hooks, they tie it with a rope and suspend it on a pole. We have the reading אונקליות but we don’t have the reading אונקיות.
+אונקלי של כתפין (hooks of porters/carriers) – a long piece of wood like a kind of balancing pole/staff that the porter places on his shoulder and suspends on it two bags – one in front of him and another behind him with two iron hooks that are inserted in the balancing pole/staff on its two sides.
+של רוכלין – those who sell spices and women’s perfumes.
+טמאה – because it has a receptacle.
+שלפניו טמאה – because he uses it.
+ושלאחריו טהורה – that he doesn’t use it other than for protection, so that the burden will not fall from behind him, but the Halakha is not according to Rabbi Yehuda.
+דרגש (footstool in front of a high bed/state bed with its footstool) – a small bed of leather and they suspend straps at the rim of the leather around and there are iron hooks along the length of the bed and when they wish to stretch it they intertwine/fasten by means of a loop with those hooks.
+נקליטין (poles of the bedstead, connected by a cross-pole over which a net is spread to form a slanting cover/curtain frame) – two pillars/posts that they place in the middle of the walls of the bed, one from its head and the other from its feet, and it is forked/split at their head, and they place a beam from this side to that and spread over it a sheet. But sometimes the pillars are not forked/split, but it is like two hooks that they place at the top of the poles of the bedstead/curtain frame, and these are hooks.
+שידה – a small chest.
+אקון (reed basket) – a chest that hunters make to hunt fish with.
+כל המחובר לטמא – a hook that is attached to a vessel that is susceptible to receive ritual impurity is impure.
+לטהור – as for example, a wooden candelabrum which is ritually pure is pure.
+אחת אחת בפני עצמה – every hook that is separated from tis vessel.
+טהורה – because it doesn’t have a name of its own.
+
+Mishnah 3
+
+טני (metal cover of a box) – it is a metal vessel that holds three Kab. And it is from the language of "ושמת בטנא" (Deuteronomy 26:2): “put it in a basket.” And owners of homes use it when they place there the rubbish of fragments/shards from metal vessels.
+רבן גמליאל מטמא – for he holds that thee cover is considered a vessel since it has a receptacle.
+וחכמים מטהרין – for they hold that a cover is not considered a vessel. But the Halakha is according to the Sages.
+ושל רופאים טמא – according to everyone. This is because doctors place drugs in them.
+מגדל – a storehouse of wood. In the foreign language ARMARIO. And in Arabic ALMENSAR.
+ושל רופאים טמאה – because they place upon it a compress/rag and suspends on it the scissors.
+יתוכין – tongs that they take the vessel with them when he cast/poured on it the silver to empty it into another vessel.
+הפריכין (the bars of a grate through which poking is done) – in the Tosefta (see Tosefta Kelim Bava Metzia 2:10) it explains what are the bars of a grate through which the poking is done? That are established as iron tools for crowding olives into the vat. But my teachers did not explain it to me.
+עקרב בית הבד(the iron-shod part of the pressbeam) – curved iron that is similar to a scorpion, that is affixed in the beam of the olive press when they press the olives.
+אונקלי שבכתלים – iron hooks that are affixed in the walls to suspend vessels on them.
+טהורים – for their use is only with the ground.
+
+Mishnah 4
+
+מסמר הגרע (the nail of the bloodletter) – the cutting tool/surgeon’s knife of an artisan who lets blood flow (i.e., old-time, low-class doctors), and he is called a blood letter because he diminishes the blood. But there are those who interpret the nail of blacksmiths for they had a nail affixed on the block, when they remove a piece of iron from the fire and they want to cut from it, they place it on a nail and beat it with a mallet and it is reduced.
+אבן השעות (sundial) – a rock/stone that has upon it lines and inscriptions upon them of the names of the hours, and nails are inserted I it and through them, they determine the hours.
+מסמר הגרדים (weaver’s nail/pin) – a long nail that the weaver brings into a thin reed and attaches yarn on the reed.
+ארון של גרוסות (ark of the grist dealer) – those who make pounded beans in their millstones, they have a kind of wooden ark/chest.
+רבי צדוק מטמא – that ark/chest, for it has the law of a vessel upon it.
+וחכמים מטהרין – for a wooden vessel is made for pleasure and is not made to be carried. But Rabbi Tzadok holds, sometimes, hey carry it to repair it. But the Halakha is not according to Rabbi Tzadok.
+היתה עגלה – that the ark was placed upon it, of metal.
+טמאה – for it is made for usage.
+
+Mishnah 5
+
+שהתקינו – that its head is curved or that he sharpened it in order that he would open and close it.
+העשוי לשמירה – as a sign to see if a person enters there or not, for if they don’t find it like he placed it, it is known that a person came there.
+עד שיצרפנו (until he smelted/forged it anew) – in fire for this purpose/need. And the Halakha is according to the Sages.
+מסמר השלחני – a nail that is establish on a pillar that is in front of the moneychanger to set up the shutters of the store, and when they remove the shutters, the nail remains there. But the Rabbis declare it ritually pure because its use is with the ground. And the Halakha is according to the Sages (note: this is already taught in Tractate Eduyot, Chapter 3, Mishnah 8).
+
+Mishnah 6
+
+ותלוי המגרדות (hanger of a strigil) – in bathhouses, they hang metal strigils and those who enter there each take a strigil and rubs with it his feet.
+וגולמי כלי מתכות (unfinished metal vessels) – vessels that one needs to rub, to comb and to beat with a mallet, or if he is missing a rim of a vessel or a handle, they are not ritually impure according to the words of the Sages until their work is completed.
+וטבלא שנחלקה לשנים – an earthenware tray that has a vertical rims/edges (by which a flat utensil is made into a vessel-like receptacle) and is made into two equal pieces. For not one of them is bigger than its neighbor. In this, Rabban Gamaliel and the Sages dispute. But the Halakha is according to the Sages.
+
+Mishnah 7
+
+דינר שנפסל – that the kingdom defiled it or the country, or that it was lacking [its appropriate weight].
+והתקינו – that he pierced it in order that he could suspend it on the neck or his son or his daughter.
+סלע – four Denarim.
+והתקינה להיות שוקל בה – silver or gold. For these are a thing that is joined/affixed as for example meat and/or wine, for behold it is taught in a Baraita in the Chapter “He who sells a boat” (Tractate Bava Batra, Chapter 5) [folio 89b]: “They don’t make weights of metal to weigh on them a thing that is attached/affixed.”
+עד שני דינרים – which is one Shekel. And it is one-half of a Selah.
+פחות מכאן יקוץ – so that people will not be deceived with it that they will think that it is a Shekel. And similarly, if it is more than a Shekel, it should also be cut up so that they don’t error with it and purchase it for a Selah.
+
+Mishnah 8
+
+האולר (a penknife) – like a kind of metal scissors that they prepare with it the writing pen/reed.
+והקולמוס – of bronze and iron or of silver.
+מטוטלת (plumb-line) – iron and lead that is hanging from a rope that the builder holds in his hand to see that the wall will not come to be curved.
+והמשקלות – a liter or a half-liter.
+והכירון (iron tool for crowding olives into the vat) – an iron vessel in which they insert the olives in an adze that they stop them in it. – 
+והכן והכנא (measuring rod/ruler and measuring table) – the cubit that they draw lines/rule on books/scrolls, and the table that is underneath it. So the Arukh explained.
+גולמי כלי עץ (unfinished wooden utensils) – that their work [in forming them] was not completed. As for example that they are missing a rim or a handle, or their base when they sit upon it, or that tone needs to divide them and to compare them, they are called גולמים/unfinished.
+חוץ משל אשכרוע (except for the ones made from boxwood/ebony) – We have this reading. And it is a kind of cedar, תאשור which we translate into Aramaic as boxwood/ebony. And unfinished vessels that were made from this wood, are pure, because its husk/skin is thick and hard, but they are not considered vessels until their husks are removed and the work [in creating/forming them] is completed. But the reading of the Tosefta is: חוץ משל פירשע/except for ebony or box wood (see Tosefta Kelim Bava Metzia 2:19), because they are lacking boiling [before they can be used]. And פירשע/ebony or boxwood is a resinous wood. But vessels made from it – their work is not [considered to be] completed other than through boiling, that we bring them into the fire and we remove seething, overboiled matter and furthermore, they are not fearful that perhaps they will split.
+גרופית של זית (a vessel made out of a piece of an olive tree) – a branch of an olive is called a גרופית/a vessel made out of a piece of it, like that of a fig which is called a young shoot [of a fig tree]. But if they made a vessel from a piece of an olive tree, it is an unfinished product and it does not become accessible to receive ritual impurity.
+עד שישלק – until we bring them into the fire that will remove their seething/overboiled matter. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 13
+
+
+
+Mishnah 1
+
+הסיף והסכין והפגיון – a knife that has two mouths is called a dagger.
+מגל יד (an implement combining a knife and saw) – a smooth implement made to break bones and to cut wood.
+מגל קציר (sickle/scythe – a implement with indentations) – filled with notches and ridges.
+השחור (hair-pinchers or razor) – they are small scissors that one shaves with them. And they are called שחור because they remove the hair, that removing and blackening is one thing, and so we state in the chapter "משילין פירות"/ They let down pieces of produce (Tractate Betzah 35b) that the one who taught “you may let fruit slide down [through an aperture in the roof}/משחילין is not erroneous (see also Tractate Bekhorot, Chapter 6, Mishnah 7). But there are those who interpret השחור is a razor.
+והזוג של ספרים – larger scissors than the hair-pincher [or] razor.
+שנחלקו – that they are of links and they take them apart from each other. And similarly, the razor has those whose handle is not attached and they remove it.
+הסמוך ליד – that it is appropriate for work more, but near the head, he fears lest it wound his hand. But the Halakha is not according to Rabbi Yossi.
+מספורת שנחלקה (shears which are divided [into two]) – they are women’s scissors, and when they are divided, each one is fit for cutting.
+וחכמים מטהרין – since it was broken. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+קוליגריפון (name of a batter’s tool resembling the stylus with one pointed end to pick up the bread called, “the tooth” and one flat and broad end to scrape the ashes out) – a utensil that at its one head is like teeth that we insert in bread or in meat when we remove it from the oven, And with the other head, we scrape out the coals and ashes from the oven.
+ניטלה כפה (that has lost is palm – the flat and broad end – is susceptible to uncleanness on account of its tooth) – the wide side that is made like a spoon that that we scrape the ashes out with it.
+טמאה – because the second head that has in it teeth that are appropriate for their use.
+מכחול (a painting staff the spoon-shaped side of which is broken off) – its one head is pointed/sharp like a kind of thin and pointed side of a double tool to paint the eye with, and the other head is wide to clean the ear with it.
+מכתב (stylus/writing tool) – one head is pointed/sharp to write on a notebook of wax and the other head is thick and smooth to erase/rub out the writing that is engraved in the way and to smoothen it, in order that it would appropriate to return and to write once again on it.
+זומלסטרא (soup-ladle – with a spoon on one side and a fork on the other) – one head is a spoon, made to receive the filth/smell from the pot and to remove it and the other head is a kind of fork to bring out the meat.
+וכן השן של מעדר (the tooth of the mattock/share of the plough) – at its one head they turn over the soil and at the other head the attach the vessel of the plough one with the other.
+שיעור כולן – if the one head was removed that it is necessary that there would remain of the second head in order to be the measurement of the handle that it would be appropriate to do the work.
+
+Mishnah 3
+
+חרחור (coulter, inserted into the horizontal pole/מרדע in front of the ploughshare/דרבן ) – a vessel made like a hoe that we dig up the ground, and its iron is more pointed/sharp to sever the roots so that it will not detain the plough.
+שינטל רובו – most of the iron or most of the steel-coating of the cutting tools/steel-edge.
+מקופו (the eye of the coulter for the insertion of the horizontal pole) – a hole in which they insert the handle/helve like [Talmud Berakhot 55b]: “the hole of the needle.”
+טהור – for further it is not appropriate for work since one is not able to bring in a handle.
+קרדום (hatchet) – that is pointed/sharp and cuts from its two sides. The one side is wide and carpenters use it and it is called its cutting edge. The Aramaic translation of the strigil is called its cutting edge. But the second side is short and it is called that part of the spade (or shovel) that is used for chopping, because it is on that side that homeowners cut/split wood. And in the Gemara in Tractate Betza [folio 31b] it calls the wide side its broadside of a double tool. But the short side is called the thin and pointed side of the double tool [of the hatchet used for splitting].
+
+Mishnah 4
+
+מגריפה (ladle/shovel) – made to remove the ashes from the double-stove and from the oven, but when its blade was removed, its handle remained which is made in the form of a mallet of blacksmiths. But the Halakha is not according to Rabbi Meir.
+מגירה (saw) – it is a fattened ox (see Psalms 69:32 and many other examples throughout Scripture) in the language of Scripture, SIGA in the foreign tongue.
+אחת מבינתיים טהורה – if he removed from one tooth from all that have two teeth, it is impossible to anymore to drag any further, therefore it is is ritually pure and is not appropriate for use.
+נשתייר בה – from the complete teeth the measurement of a סיט/the distance between the tip of the thumb and the index finger when held apart in one place.
+טמאה – the saw [is ritually impure]. For with that full extent of the distance between the tip of the thumb and the index finger when held apart which is complete is appropriate for dragging. And the measurement of the full extent of the distance between the tip of the thumb and the index finger when held apart, all what is possible for a person to distance between the finger and the forearm.
+מעצד (adze)– an iron vessel that the carpenter planes the boards.. DOLDORA in the foreign language.
+איזמל – a small razor that one circumcises a baby with. The Aramaic translation of חרבות צורים/flint knives (see Joshua 5:2-3) which is “sharp knives.”
+והמפסלת (plane/sculptor’s chisel) – sharp/pointed iron that is fixed within wood and they take it and bring it over the board and smooth it out. It is the [Scriptural] language of (Exodus 34:1): “"פסל לך/”Carve for yourself.”
+מקדח (borer – used by carpenters) – a vessel/utensil that they make holes/perforate boards.
+שנפגמו (which have been damaged) – that were split/broken apart.
+ניטל חיסומן (if their steel-edge is worn off) – in the mouth of the sword and in the mouth of the knife and in the mouth of a hatchet/mattock and in the thin part of the borer they place good and considered iron, ATZALAV in the foreign tongue, and they muzzle their mouths with it in order that it will be sharp/pointed to cut/sever well, and this is called, חיסומן/their steel-edge.
+והרוקני (the plane [the wooden body] by itself) – the wood that the sculptor’s chisel/plane is fixed in it is called רוקני. But if the iron was worn off that makes ritually impure and smoothens, and the wood remains alone without iron, it is ritually pure.
+
+Mishnah 5
+
+חרירה (the eye-needle) – like its hole. The hole that one threads/brings the thread through (see also Tractate Shabbat 52b for a similar expression).
+עוקצה (whose point is broken off) – the sharp head that they bring into the clothing when they sew. Like the peduncle of a fig (that is attached to the tree when it is cut off).
+אם המתינה למתוח (if he made it into a stretching pin) – it is the manner of weavers that take a broken needle and place it into the rim of the cloth in order to stretch its rims.
+מחט של סקאים (sack-maker’s needle) – a large needle that they sew with it the sacks that are made from the hair of goats and similar animals from the thick clothing.
+שהוא כותב בה – on a tablet of wax.
+של מתוח – if he prepared to stretch with it the rim of the cloth in the manner that the weavers do.
+בין כך ובין כך טמאה – for it is appropriate for stretching without its point and without its eye [of the needle].
+אם מעכבת את התפירה – that he is unable to sew with it because of the rust. But there are those who interpret, all the while that the rust makes a known impression in the cloth, that is the delaying of sewing, and it is ritually pure, and this is implied in the Chapter [Five of Tractate Shabbat], “With what does a beast [go out on the Sabbath – folio 52b].”
+צנורא – a curved small fork at its head and it is customary to turn over the meat with it over the coals, but some of them are small that they trim the wicks with them and cleanse/wipe off the candles. But when it is straightened/flattened it is like a needle whose needle-eye or point is removed and it is ritually pure.
+
+Mishnah 6
+
+הפין (bit of a key) – the teeth of a key with which they open the door. And this form of this key is known in the Egyptian kingdom and throughout the land of Israel.
+אפילו אחת טמאה – and even though that the teeth on their own without a lock are ritually pure, they (i.e., the Sages) established it that with a lock they are ritually impure , nevertheless the teeth are considered as essential and the lock serves [the teeth].
+אלמוג (coral- a species of cedar tree) – KORALI in the foreign language, and it grows in the depth of the sea. And its beginning is soft prior to the air making it float/become thick and they open with it something sealed. And in Scripture, it is עצי אלמוגים (I Kings 10:11): “[Moreover, Hiram’s fleet, which carried gold from Ophir, brought in from Ophir a huge quanity] of almog wood/sandalwood [and precious stones].”
+השן שבטס (the key-ward fastened to a thin plate) – it is not similar to the bit of a key of that which opens for the tooth is used on its own, what is not the case with the bit of the key. Therefore, it is ritually impure on its own.
+
+Mishnah 7
+
+הכדומין (a sort of lever with which a pitcher is fished out of the wall/grappling iron) – a big long piece of wood and hooks come out from it here and there and they suspend on those hooks flasks of water in the air in order to cool them off. But Maimonides explained, that is a kind of seed-pot with hooks all around them and on it they raise the utensils that fell into the pit.
+האשקלונין – that are made in Ashkelon.
+המעבר והמזרה ומגוב (pitchfork – for the first stage of winnowing – passing the grain from one side to the other; winnowing fan; rake – an agricultural implement with many teeth, forming a sort of sieve to separate the grain from the chaff) – utensils that are made to clean the grain from the straw and to transfer the straw from place ot place. The pitchfork/המעבר has teeth and it is similar to the hand of humans, and with it, they transfer the straw from place to place. And the winnowing fan they winnow the wheat in the granary/threshing floor , therefore it is called a מזרה/winnowing fan, and its teeth are greater in umber than the teeth of the pitchfork. And the מגוב/rake has even more teeth than that of the winnowing fan, and with it, they separate/sift the grain after they winnowed it with the winnowing fan.
+דבר חדש חידשו סופרים – they were appropriate to be ritually pure, for they are straight/flat wooden vessels, but because of one metal tooth, they were not put down as defiled.
+ואין לי מה להשיב – for what reason did they say this [to the critics].
+
+Mishnah 8
+
+מסרק של פשתן – it has multiple teeth like long needles that are inserted in wood, and through it, they comb the flax.
+ונשתייר בו שתים טמא – if there did not remain on it anything other than two teeth alone, the comb is ritually impure, for it is still worthy for their work.
+אחת אחת בפני עצמו טמאות – each and every tooth on its own that had been removed from the comb is ritually impure, for it is worthy to write with it in a wax tablet.
+ושל צמר – a wool comb.
+אחת מבינתיים – from every three adjacent [teeth], the middle one was removed, it furthermore is not worthy [for use].
+היה החיצונה אחת מהן טהור – the outer tooth of the comb is wide and is not appropriate to comb with it, for it is like the outer [tooth] that is on the head of our com, therefore, if the outer [tooth] is one from the three that remained, the comb is ritualluy pure, for it is not appropriate to comb with it for there are only two teeth here.
+ועשאן למלקטת (he makes use of them as pinchers) – to gather the hair in them.
+והתקינה לנר – to remove the wick and/or to cleanse the lamp through it.
+ולמיתוח (stretching pin) – We have the reading [מיתוח], that is to stretch the rim of he cloth in the manner of the weavers who [insert] a needle in the rim of the cloth in order that they can stretch its rims.
+
+Chapter 14
+
+
+
+Mishnah 1
+
+כלי מתכות – that became defective/cracked or broken.
+כמה הוא שיעורן – how much will be the measurement of the break/fracture that remains from them and that he can call it that it is doing of the nature of its labor and will be considered as vessels to be [susceptible to be] made impure.
+מיחם (usually, a vessel for heating water – but here used for keeping coins in it – see Tosefta Bava Metziah 4:1) – that they warm up water in it. But it is larger than a kettle.
+כדי לקבל סלעים – for each Selah is four denarim.
+הלבס (a cauldron) – And there those who have the reading הלפס . And it is a larger copper vessel that they boil water in it and place in it small ladles to rinse them in it.
+כולן בפרוטות – in all of them they estimate if they have in their crack/broken part enough to receive coins. But the Halakha did not according to Rabbi Eliezer.
+המחוסר הגפה טמא (missing the fragment of a vessel in order to be used/trimming) – Rabbi Akiva is speaking of the beginning of the formation of the vessels, and is speaking of, that vessels lacking their coverings are ritually impure, for they are called as having been completed for their usage. [The word] הגפה from the language (Nehemiah 7:3): “let the doors be closed and barred.” And there are many in the Mishnah [where this word appears – specifically in Tractate Avodah Zarah, Chapter 5, Mishnayot 3, 4 and 5]: “[time sufficient] to open [the jar] and stop it up and for the clay to dry.” Even if he corked them, he didn’t acquire them, that is in Tractate Maaser Sheni [Chapter 3, Mishnah 12], it explains, that he covered them with a bung/cork.
+ומחוסר לטישה טהור – that it is considered unfinished metal vessels that are not susceptible to receive ritual impurity. [The word] לטישה/hammering, furbishing, is the language of (Genesis 4:22): “who forged all implements of copper and iron.”
+
+Mishnah 2
+
+חזינא (a cane with a metal knob) – it is the practice to make at the top of a staff [something] like a ball of iron and it is called a חזינא.  And all the servants of the king of Egypt today carry in their hands these staffs. And we call them ALDBOM in Arabic. But sometimes when they stick in them nails, in order that they would strike with them a hard and mighty blow.
+שלשה סדרים – [three rows] of nails, and then it is considered a vessel. But the Halakha is not according to Rabbi Shimon.
+שעשאן לנוי (which one affixed for ornament) – as for example, that he made it with thin, sculpted nails in order to make the staff beautiful.
+טהור – it is metal that serves the wood, as it is taught above [Tractate Kelim, Chapter 13, Mishnah 6: “metal that serves the wood] is pure.” But when he made them to beat and/or to strike, this is wood that serves the metal, and it is ritually impure.
+מניקת (metal siphon) – like a kind of metal tube and inserted the staff in it.
+וכן בדלת – under the door in order that it not eat into the ground.
+היתה כלי – that this tube was a vessel on its own, and he attached it to the staff and after that it was attached, it is appropriate to use it as a vessel.
+[טמאה – it is susceptible to receive ritual impurity, and it is impure as it was].
+מאימתי היא טהרתה – the metal siphon that was defiled, from when does it become pure and leaves its [state of] defilement.
+משיחבל (from the moment he batters – the tube, for fitting it into the top of the staff) – from when he ruins it and lessens its form/shape.
+משיחבר – from when he attaches it to the door or to a staff and affixes it with nails, that it will no longer be used on the vessel, it has already cancelled the name of a vessel from it, and it has left its [state of] spiritual uncleanness.
+
+Mishnah 3
+
+הקנטר של בנאי (te builder’s pronged tool, bit or auger) – they explained it that it is a iron rod or staff that the builders cut the wall with.
+הדקור (the chisel of carpenters) – peg. Like “he would dig with a pronged tool/mattock and covers it up [i.e., the blood] as it is taught in the Mishnah in the first chapter of [Tractate] Betzah [Mishnah 2 – expressed by the School of Shammai].
+חרש – carpenter.
+יתדות אוהלים – they wedge-in iron pegs in the ground and extend/stretch tents and tie cords with pegs. But this is not usage via the ground, for it is for movables that hey are using it.
+ויתדות המשוחות (pegs of land measurers/surveyors) – measurers of the ground for the division for the brothers, they wedge-in pegs in the ground and tie a rope to them and measure.
+שלשלת של משוחות טמאה (surveyors’ measuring chains) – since through the measuring of a cord there is perversion/fault. Sometimes that it stretches to this side more than to that, therefore, they regularly make a chain to measure it.
+עשויה לעצים – to tie with it a bundle of wood, or to measure wood with it, for there are places where they sell wood with the measurement of as much as cord. But the special chain for this is ritually pure, for it is metal that serves the wood.
+ארבעה טפחים – but more than this is not considered a handle.
+חמור של נפחים (the smiths’ ass –on which the smith sits while using its head as an anvil) – the wood smithy rides upon is called a חמור. That is how my Rabbis explained it. But in another place I found that it is an iron vessel like the form of a donkey, and the artisan rides upon one end and beats/strikes the other end, and they do this when they want to strike all the large vessels whose rims are tall and very large.
+מגרה (saw) – a tool with rough edges or teeth that they plane/saw boards with, that became defiled, and they put its teeth into the hole of the door, it did not leave its state of ritual impurity, for it is impure as it was, until they affix the door with a nail. And this is how it is explained in the Tosefta )Tractate Kelim Bava Metzia 4:10).
+עשאה מלמטה למעלה – that he revised it and placed it upside-down in the hole of the door.
+טהורה – even though he did not affix it with a nail.
+כל הכיסויין טהורין – because the coverings do not have their own name.
+חוץ משל מיחם – and all those similar to it, that have a name of their own, and we use them on their own, like the covering of the physician’s medicine box as is taught above in [Tractate Kelim] Chapter 12 [Mishnah 3] “The Ring of the Man” which is ritually impure according to everyone, because it leaves dyes/artist’s materials.
+
+Mishnah 4
+
+העול של מתכת טמא – that flat metal vessels are susceptible to receive ritual impurity.
+קטרב (a cross-piece in front of yoked animals or the pin fastening the ropes of the yokes to the poles) – there are two pieces of wood – from this side from the yoke and from that side from the yoke, and they are perforated, and they bring into that perforation a piece of wood which is called a קטרב, and they tie it so that they cattle will not be detached/loosened. But Maimonides explained, that a קטרב is wood hat that is stretched on the two sides of the animals, and the yoke is in the middle.
+והכנפיים (wings/side pieces that hold up the straps) – they are two ends of a קטרב. From the language of על כנפי בגדיהם/”on the corners of heir garments”(Numbers 15:38) and they are of iron.
+המקבלות את הרצועות – that is to say, if the ends of the קרטב were made to receive the straps, they are ritually impure, for they are considered a vessel. But if they were made for adornment, they are ritually pure, because it is metal that is servicing the wood.
+והברזל שתחת צוארי בהמה – they tie iron on the necks of the animals in order that they should not choke with the cord that they tie upon it the קטרב.
+הסומך (the pin for attaching the pole to the wagon – or the ring suspended from the yoke and pulled over the front end of the pole) – in the middle of the yoke there is a kind of large ring, and through it enters the head of the plough/strigil and the head of the wagon, and that ring is called a סומך.
+מחגר (the rope around the neck of the animal tied to the wagon – or the prin fastening the yoke to the pole to prevent the wagon from vacillating) – a cord that they tie underneath the neck of the ox. And there are those who have the reading והמסגר (enclosure), and it is a peg that they place at the end of the yoke in order that the wagon not deteriorate/be perverted because of the length of the yoke.
+תמחויות (the partitions in a wagon for freight or baggage; a cavity in the yoke) – like a kind of small dishes of the yoke and they are called תמחויות.
+ענבל (clapper of a bell) – it is the iron that strikes within the body of the bell/clapper.
+צנורא (hook, pin) – a hook that they insert in a load that is on the wagon so that it doesn’t fall.
+ומסמר המחבר את כולם – that is to say, every nail that is made to attach the sections/links of the wagon one to the other. This excludes the nails that are not made to attach, but are only for adornment. For those do not defile.
+
+Mishnah 5
+
+העול המצופה – [the yoke that is plated] with iron. It is ritually pure, because it is metal that services the wood.
+ושפופרות – like a kind of tube of a hollow reed that they customarily make from metal to produce sound.
+והאבר – lead that they place on the side of the neck of animals for adornment.
+והסובב של גלגל (the iron hoop of a wheel) – the wooden wheel of a wagon that they make surround it with iron so that it doesn’t break on crags and on rocks.
+טסין – small boards. Golden plates and we translate it in Aramaic as golden plates.
+סנדל בהמה של מתכות טמאין – because they are made to have the fighting men drink from them during war.
+שעם (bamboo) – a kind of reed-grass/bulrushes.
+הסייף מאימתי מקבל טומאה – we are speaking of a sword that was brought up rust/mold, which is ritually pure, but when is it susceptible to receive ritual defilement?
+משישופנו (from when one polished it) – the goldsmith/smelter and those metal artisans who have vessels that are called הצורפים/smelters, goldsmiths in the language of Scripture, and its Aramaic translation is שופינא and they smelt and smooth the vessels that had rust come upon them to remove their rust.
+משישחיזנו (from when he whetted it) – with his whetting implement of stone or wood to remove its rust.
+
+Mishnah 6
+
+כיסוי של טני של מתכת (covering of a metal basket) – of house owners, is ritually pure, according to the words of Sages who dispute on that of Rabban Gamaliel above in Chapter 12 [Mishnah 6] (of Tractate Kelim). But if he cleansed it and polished it and made from it a mirror, ר' יהודה מטהר – for he holds that a mirror is not worth to him anything.
+וחכמים מטמאין – for a mirror is worth to him something. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+כלי מתכות מיטמאין ומהרין שבורים – metal utensils/vessels that were defiled through [contact with] a corpse and were broken, and he returned and made [new] utensils/vessels on that selfsame day, that they returned to their former [status of] ritual impurity, since he sprinkled [on the third and seventh days ashes from the red heifer mixed in water] upon them while they were whole and they became broken, one does not have to wait until the second sprinkling until the seventh [day], but rather even on one day, he sprinkles twice, one prior to breaking [them] and one after breaking [them] and they are ritually pure immediately. For Rabbi Eliezer holds like Rabban Shimon ben Gamaliel, who said above in Chapter 11 [Mishnah 1] that they didn’t say that the returned to their former [status of] ritual impurity, but rather, only [those] vessels that were defiled through the uncleanness of the soul alone, and the reason for this decree is because of the fence of the waters of the sin-offering as was explained above, therefore, they were not concerned other than that there would be here two [ritual] sprinklings [of the mixture of the water and ashes of the red heifer]. But however, while they are still broken, [ritual] sprinkling is not effective, for sprinkling is not connected with broken [utensils]. But it also requires that the breaking interrupts between each [ritual] sprinkling, because here is an interruption of days between the sprinkling of the third [day] and the sprinkling of the seventh [day]. But they did not want to be stringent in the return of the former ritual defilement which is according to the Rabbis, and they were lenient so that the sprinkling would be effective even that both sprinklings occurred on one day.
+ר' יהושע אומר אין הזאה פחות משלישי ושביעי – for they established it like that of the Torah [legislation]. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 8
+
+מפתח של ארכובה (a key with a joint – broken at the joint) – that is scraped/cut at the knee/joint with the leg, that is made like our bent [letter] Nun. And most of the keys that are in the Land of Israel are like this.
+רבי יהודה מטמא – But the Halakha is not according to Rabbi Yehuda.
+ושל גם – like the Greek [letter] gamma which is like the inverted [letter] Nun.
+היו בו חפין (if it had teeth – of the bit) – when it was broken within its junction, if there remained in it teeth of the bit and gaps/holes, the חפין are the teeth, the gaps/holes are what the teeth of the lock enter into, that sometimes the key has teeth and they enter into the gaps of the lock and open up [the door], and sometimes there are holes in the key and he brings those gaps/holes into the teeth of the lock and opens up [the door].
+או שפרצו זה לתוך זה (or merged one into the other) – that the teeth were not removed and the gaps/holes were not blocked, but rather that they merged, as for example, when the teeth were curved or the gaps/holes widened and they touched each other.
+מסננת של חרדל (mustard mixture in the strainer – see also Tractate Shabbat, Chapter 20, Mishnah 2) – a kind of metal winnow that the mustard is placed in it and it strains and collects the refuse.
+מלמטן – in the rim of the strainer from when three holes merged and all three of them became one hole/gap, more than this, it is not appropriate to filter/strain in it.
+אפרכס (clepsydra) – a vessel of the millstone that is wide from above and gradually narrows from below, and we place it wheat in it and it issues them bit by bit in the millstone.
+
+Chapter 15
+
+
+
+Mishnah 1
+
+כלי עץ – this Mishnah is taught above in Chapter 2 [of Tractate Kelim, Mishnah 1], and it teaches it once again here because of the law of wooden vessels/utensils and leather vessels/utensils that is necessary to teach about them in this chapter.
+השידה (chest/strong box) – like an ark/chest.
+והתיבה – the chest of the money-changers.
+והמגדל (and the tower/turret/cupboard) – a wooden treasure/store house, ARMREEOV in the foreign language and ALMNSAR in Arabic.
+כוורת הקש (receptacle made of straw or weeds) – it is considered like a wooden vessel, because it is made from the tails of ears of grain which are hard.
+ובור ספינה אלכסנדרית (tank of sweet water in Alexandrian merchantmen) – a large ship that sets sail on the Mediterranean Sea which is called the Alexandrian ship, because one does not set sail on the sea from the land of Israel to Alexandria other than in a large ship. But because the waters are salty, and are not appropriate for drinking, they make a kind of wooden tank on large ships and fill it with sweet water that is appropriate for drinking.
+שיש להם שולים – that their bottoms are not sharp from the bottom, but rather wide and sits on the ground.
+כורים – sixty Seah.
+ביבש – as for example grain and rows of plants in one bed/seeds and produce.
+טהורין – and there is an analogy made [based upon being in close proximity in the same verse – see Leviticus 11:32) regarding wooden vessels and leather vessels, to a sack that is carried full or empty, and this is not carried full, because it is too large, for if it were carried full, it would break.
+בין מקבלים בין שאינן מקבלים – whether they hold more than forty Seah, whether they don’t hold other than less [than forty Seah].carry
+דרדור עגלה (a water tank on wheels) – a round wooden barrel that is made in tablets, like those that they make in the land of Rome. But even though it is large, since it is for a wagon, it is carried full or empty, for this Tanna/teacher (i.e., Rabbi Yehuda) holds that carrying by bulls/oxen is called carrying.
+וקסטות המלכים (the provision boxes of kings) – like a kind of wooden turret/chest made into various rooms, and they place in it kinds of foods and drinking vessels. And the kings bring it on the wagon tat they travel in.
+ועריבת העבדנים (trough used by tanners) – a wooden trough that the tanners soak in it their skins.
+אע"פ שמקבלין טמאים – that is to say, even though it holds forty Seah or more.
+טמאין, they are ritually impure. As it explains the reason that they do not carry other than what is within them, when they are full, it is their custom to be carried.
+עריבת בעל הבית – according to Rabbi Meir it is ritually impure, for it is considered ritually pure, to state that these are specifically pure, but the rest are ritually impure. According to Rabbi Yehuda, they are ritually pure, for Rabbi Yehuda considers them impure, to say that these specifically are impure, but the rest are ritually pure. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 2
+
+ארובות של נחתומים (long ranging boards used by the bakers) – boards that the bakers arrange the bread upon. And there are books that have the reading עריבות/troughs.
+טמאות – because they are made in the shape of a vessel, and even though they are flat wooden vessels, they are ritually impure from the words of the Scribes.
+ושל בעלי בתים טהורות – that they don’t have the shape of a vessel.
+סרקן (painted/colored them red) – beautify them with red paint, and it is ששר/red paint, vermillion in the language of Scripture, and "משוח בששר"/painted with vermillion (Jeremiah 22:14). In Arabic it is ZANGPOR and in the foreign language it is MINIV.
+כרכמן – colored them saffron.
+דף של נחתונים (baker’s board) – a metal board, for if it were a wooden board, plain wooden boards are not susceptible to receive ritual impurity. But even though they are impure according to the Rabbis, when it is affixed on the wall, it is ritually pure according to the words of all.
+ר' אליעזר מטהר – but the Halakha is not according to Rabbi Eliezer.
+סרוד (frame) it is סרידה/the coarse web or matting/stuffed matting used for stoppers of stoves as is taught in the Mishnah above (see Tractate Kelim, Chapter 8, Mishnah 3, Chapter 9, Mishnah 7 and Chapter 10, Mishnah 7) in several places, and it is a small trough that the bakers use, as it we translate in Aramaic for "את בגדי השרד" /”the service/plaited vestments”(Exodus 31:10) ית לבושי שימושא/the clothing that is used in service/ministration.
+גיפפו (to attach a rim) – he made for him a rim around it. It is the Aramaic translation of ויחבק וגפיף/to embrace/surround.
+אם התקינו – for the frame of house-owners.
+להיות קורץ עליו – that is to say, to make an incision of the dough on it. It is the language of (Job 33:6): “I too was nipped from clay.”
+טמא – for Rabbi Shimon holds because just as the frame of the baker is ritually impure that they nip upon it the dough and cast upon it from that which is nipped to the oven, also of those belonging to house-owners, if they arranged it so that he would be separating upon it the dough and to carry up on it from that which is nipped to the oven, it would be ritually impure. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+ים נפה (receiver of flour at sifting or in the mill) – a woven curtain from the gate to remove the clean fine flour from the bran flour. But because there is surrounding the curtain a crown of a tall board, it is called a ים/a receiver of flour at sifting, like there is dry land surrounding the sea.
+של סלתים – they sift the fine flour.
+גודלת (sieve-like receptacle of the hair-dresser) – the woman who dresses and ties the women’s hair.
+מפני שהבנות – the young women who have their heads dressed they place them within the receiver of flour at sifting or in the mill, to receive what might fall from their heads from the sandy matter in grain and the tangles and scabs of the head formed through uncleanliness. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 4
+
+כל התלויין – that are made for a utensil/vessel to hang upon it. כברת גרנות
+טמאין – because they are an attachment to the vessel.
+כברת גרנות (large sieve of the threshing floor) – that is made to remove the wheat and to retain the chaff, and they place the sieve on two pieces of wood and sift it, and when they are tired, they put their hands on its hanger and sift, which is what it teaches [in the Mishnah] that they assist at the time of work.
+מקל הבלשין (the commissioner’s pointed staff) – that he searches within the vessels to see if there is something appropriate to give from it as a taxes to the king. The Aramaic translation of “and he searches” is ובלש/and he searches, examines [for concealed goods].
+שהם מסייעים בשעת מלאכה – they bring their hands in on something hanging when they want to use a vessel, and they support with it to perform their work. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+רחת (shovel) – that they winnow the grain and beans with. In Arabic it is ALRAKHA, and in the foreign tongue PALA.
+הגרוסות (grist-grinders) – that make pounded beans.
+טמאה – because it has a receptacle and is made to be entered into millstone.
+ושל אוצרות (and of storerooms) – made to collect in it the wheat which is from the sides from here and there, and to cleanse it when it settles in the storeroom.
+ושל גיתית (and of winepresses) – to cast off the shells of grapes and the pomace of grapes outside of the winepress.
+לכינוס (for gathering) – from the place of their scattering, but not to receive into it.
+
+Mishnah 6
+
+נבלי השירה – harps that they sing with them. The language of lyre and harp (i.e., secular music).
+טמאין – that the lyres and harps are profane and are perforated to the side of the strings in order to produce the sound of the melody. And it is the manner of those of play to leave within them the money that they collect from people who come to listen. And it is carried both full and empty.
+נבלי בני לוי – who play on the platform [of the Temple].
+טהורין – they are not made to place money in them, and they are not made to receive anything.
+כל המשקין טמאין – each one of the seven liquids which are water, wine, oil, honey, milk, blood [and] dew, are susceptible to receive ritual defilement, and make fit the seeds to receive ritual defilement.
+ומשקה בית מטבחיא – the water and the blood that are in the slaughterhouse that is in the Temple courtyard.
+
+כל הספרים מטמאין את הידים – because at the outset, they would hide the food of the heave-offering with the Torah scrolls, for they said: “this is holy, and that is holy,” since they saw that these Scrolls came to a loss, that the mice that would be found near the foods would cause loss to them, they (i.e., the Sages) decreed that all Scrolls of all Holy Writings defile the heave-offering through their contact, they decreed further that the hands that touch the Scrolls would be second-level of ritual defilement and would invalidate the heave-offering [for the Kohanim].
+מספר העזרה – The Torah scroll that the High Priest reads from in the Women’s Court on Yom Kippur, for one should not be concerned lest they place food-stuffs of heave-offering near it, because of his fear and its importance.
+מרכוף (name of a musical instrument made stationary) – a wooden horse that the jesters/scoffers make to ride upon to make fun of.
+הבטנון (a sort of bagpipe, cittern fastened around the body; workingman’s pinafore, lute) – a large musical instrument, that the player rests on his stomach. And they call it TZITRA in the foreign language.
+הנקטמון – a kind of musical instrument made in the form of a leg of wood that a person makes whose leg was cut/severed.
+הארוס (drum) – made like a kind of sieve whose walls are round and they stretch thin leather over its mouth and strike it with a mallet and it produces a clear sound. TAMBOROV in the foreign tongue (i.e., tambourine).
+טמא מושב – if a person with gonorrhea or a woman with a flux, a menstruating woman or a woman who gave birth to a child sat upon it, it becomes a primary form of Levitical impurity to ritually defile people [and] to ritually defile clothing. For it is a vessel that is special for sitting.
+שהאלית – that is to say those [women] who sing dirges and howl sit upon it, for they would regularly eulogize and sing dirges through the melody of that instrument. And such is the custom today in the countries of the Ishmaelites.
+אלית (the female wailer) – it is the language of (Joel 1:8): “Lament – like a maiden girt with sackcloth [for the husband of her youth!]"אלי כבתולה חגרת-שק [על-בעל נעוריה]". But the Halakha is not according to Rabbi Yehuda.
+מצודת החולדה טמאה – because it has upon it the form of a vessel, which is not the case regarding the trap of the mouse.
+
+Chapter 16
+
+
+
+Mishnah 1
+
+כל כלי עץ. שלחן הכפול – it is made by links/segment of earth cut out in digging a pit and piled up on its border or sections, and after they remove it, they fold the segments or sections one top of the other, and each segment is a vessel on its own.
+תמחוי המזנון (a plate with many partitions – each of which, if separated, may be a receptacle) – a very large dish and within it are small dishes, and they place on each of the smaller dishes a course of cooked food. And because there is within it many different kinds, it is called תמחוי המזנון/a plate with many partitions. And in Aramaic translation it is called למינו לזנוהי.
+אפיפורין (saddle cloth – protuberance/shape of the human buttock) – the seat of limbs.
+המגס (tray, plate, dish) – the Aramaic translation of קערה מגיסתא/a dish from a tray.
+קוד הבבלי (wooden Babylonian bowl – fragments of which may be used as a receptacle) – like a kind of wooden dish. And it is the language of the Sages, as it is explained, of a מקדה בזויה/fragment of a degraded vessel used for carrying fire. And all of these vessels, even though they were divided, remained in each section of them the form of a vessel. But the Halakha is not according to Rabbi Yehuda.
+משישופם בעור הדג (from when he rubs them with fish skin) – to remove the chips that are in them. For prior to this, they are not appropriate for the work, that they wound the skin. But if they are not lacking anything other than the rubbing of glistening and scouring/washing, we hold [see Tractate Hullin 25a]: “unfinished wood vessels that is to be adorned with designs and polished are ritually impure.”
+גמר שלא לשוף – he determined in his heart to use them even though he will not polish/rub them any further.
+שלשה בתים – when they make a partition by means of net-work/like lattices to the bed with ropes, between each rope it is called a בית/row. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 2
+
+הסלים של עץ – from when is the completion of their manufacture?
+משיחסום (to form the rim of basketwork or of a leather bag) – when a person makes a large vessel or a basket and completes the rim/peels them, this is החסימה/forming of the rim of a basket.
+ויקנב (trimmed them – pinched off the projecting pricks) – after he completes the rim, when there remained the chips at the head of the protruding skin-like, scaly envelope of reed, he cuts and lops them off. And this is קניבה/trimming
+תמרה – baskets made from dried branches/twigs of palm-trees.
+שכן מקיימין – without trimming.
+כלכלה (basket – containing chosen fruits-designated for use) – a basket made of bulrushes.
+
+בית הלגינים (case of wickerwork for flasks) – a vessel in which they place flasks for preservation.
+בית הכוסות – a vessel that they hide cups In it
+
+Mishnah 3
+
+הקנונין – a reed basket that they select in it pulse. And it is made from the twigs of palm trees.
+קלתות (vase-shaped basket/woman’s work basket) – small vessels.
+סוגים – large vessels [with partitions].
+שני דורים לרוחב שלהן (two wreaths on their width) – after they wove the rims of the vessel, they weave around it circles according to what they want to be the width of the walls in its height, and those round/circular bands/walls are called דורים/wreaths.
+וכן של מאזנים – the base on which they place upon it the balance.
+דור אחד – from when he lifts up the rim by one circular band.
+שתי צפירות (two circuits/circles) – two goings-around.
+והערק (a long and flat vessel made of rush/bamboo) – that its rim is not as tall as the rim of the large vessel.
+משיעשה צפירה אחת טמא – and the long and flat vessel made of bamboo and its length is greater than its width, the writing of shoe-makers/saddlers is called ערק/long and flat vessel made of bamboo. It is the Aramaic translation of (Genesis 14:23): “[I will not take] so much as a thread or a sandal strap [of what is yours]” until the sandal strap. But because it is a bulrush and shoe, they have the law of a wooden vessel, therefore, we teach them together with wooden vessels.
+
+Mishnah 4
+
+תורמל ([leather] bag) – a large leather pouch/bag that the shepherd places food and all things. And it is similar to it, but not the shepherd with his sack/bag.
+קיחותיו (shepherd’s bag) – its rims, like kinds of small ears/handles surrounding the leather bag, and he puts into those handles ropes that they close it with.
+סקורטיא (leather coat, apron, table cover) – leather that the tanners wear at the time of their work.
+ציציתה (show-fringe) – like a kind of ritual fringes/Tzitzit of a Tallit/prayer shawl. So, we make the threads on its corners to tie attach them. But Maimonides explained, that סקורטיא, is leather that we eat upon, and its show-fringes is in the middle of the leather that we place upon it a foil/plate of metal for adornment, the language of the golden front plate (ציץ הזהב), which is a foil/plate of gold.
+טבעותיה – a copper or iron ring that they place on the edge of the leather coat.
+קטבליא (leather curtain, spread, cover – hide spread over the bed frame) – leather that they spread over the bed. And they call it NATAH in Arabic. And flat leather vessels are susceptible to receive ritual defilement from the Rabbis alone, like flat wooden utensils, and their law is similar in that they are not susceptible to receive ritual defilement from Torah, but rather from the Rabbis in all of the rest of the defilements except for the uncleanness caused by an unclean person lying o an object and the uncleanness caused by an unclean person’s sitting (i.e., the unclean seat) which ae made uncleanness by lying and uncleanness by sitting from the Torah when they are designated for this.
+הכר והכסת – a mattress is smaller than a cushion, and is made to place under their heads. But the cushion [is made to be placed] underneath all of his body.
+פחות מחמשה טפחים – they leave over/reserve because of the opening to bring in from there the hackled wool/lint/soft spongy substance to fill the mattress and the cushion.
+
+Mishnah 5
+
+פטיליא (wicker work – a sort of bale for packing dates, figs, etc.) – a basket made from species of trough, and they store in it dried figs.
+וחסינה (a wicker work used for purposes of storage) – like a kind of basket made from thorns, and they place plaster/clay upon it.
+סוגניות (loosely woven mats made of leaves [for covering up fruit]) – it is the language of סוגה בשושנים/”hedged about with lilies (Song of Songs 7:3). They make a kind of small basket of osier from the leaves and they cover fruits with it, but it is not other than a temporary construction.
+נצרים (sprouts, shoots) – from the band made of palm-bark (i.e., wicker).
+חותל (a bale which you can add to or take from – without cutting it open/wrapper of reed-matting) – a vessel that we make from the dried branches of the palm, and we place in it moist palm and they ripen in it.
+נותן לתוכו ונוטל מתוכו – but if he is not able to remove the date-palms unless he tears it or loosens his dried palm branches, it is pure, for since he tears it or loosens it/unties it, he casts it into the dunghill/trash for it is of temporary use.
+
+Mishnah 6
+
+קסייא (a sort of glove for laborers) – a leather glove.
+של זורי גרנות והולכי דרכים ושל עושי פשתן טמאה – for since it is made in order to hold the thing in his hand well so that it not become detached from him, or in order that a thorn not become inserted/stuck in his hand, it is called made for reception, for since the thing that he is holding on to lies on the glove and receives it.
+של גרוסות (of grist-makers) – that make pounded beans in the millstone.
+מפני הזיעה – to absorb the perspiration in order to cool off his skin that he not perspire. Alternatively, the sweat of his hands will soil the thing that he is holding on to.
+טהור – for it is considered temporary usage.
+
+Mishnah 7
+
+מלקוט (the bag – for receiving the excrements of working cattle) – leather that they place in the eyes of the cow in order that it should turn around and thresh.
+החסום (muzzle) – like a kind of small net/trap of ropes that muzzle the in it the mouth of the cow in order that it cannot eat.
+מדף של דבורים (vessel used for smoking the bees out) – a vessel that they place in it fire and the dung of cattle and they fumigate in order that the swarms of bees from the beehive will flee and he will take the honey. [This is] from the language of (Psalms 1:4): “[they are like the chaff] that wind blows away/אשר-תדפנו רוח.”
+והמנפה (and the fan) – a vessel/utensil that they wave on the hot days to bring the wind.
+קופסא (the lid of a box) – a kind of small box/chest that the woman places in it her ornaments and places upon it a cover from above.
+קמטרא – a chest that they protect clothing in it. We translate in Aramaic [the Biblical phrase] (2 Kings 10:22): “[He said to the man in charge] of the wardrobe, [‘Bring out the vestments for all the worshipers of Baal]” as on the chest protecting the clothing.
+והמכבש (the carpenter’s vise – for straightening wood) – [every wood carpenter/artisan] has, according his trade a place that he stores and gathers the wood that is crooked and curved until he straightens it out.
+והקמרון (arched lid) – the cover that is upon the chest that is made like a kind of arched compartment.
+אנליגין (reading desk/pulpit) – a leather case that they make for a Scroll and they place it inside of it.
+בית הנגר (door-bolt socket) – a leather case that the carpenter puts inside of it, which is the peg that they place on the back of the door.
+ובית המנעול (lock-socket)– the leather case that they place in it the lock that locks the door.
+ובית המזוזה – the metal beam that they place the Mezuzah in.
+והאמום של גודלי מצנפות (the block of the cap-makers) – a frame like a kind of head of a person that they prepare for him the priest’s turban.
+והמרכוף (name of a musical instrument for he accompaniment of songs) – it is like a kind of wooden horse that the jesters/scoffers play with. But there are those who interpret/explain this, a wooden utensil of cedar that is made for music.
+ורביעית של אליית (wailer’s musical instrument) – and “with sistrums and cymbals,”(see II Samuel 6:5) that we translate in the Aramaic: “a sistra and cymbals.”
+של אליית – of the female wailers. Like (Joel 1:8): “Lament – like a maiden girt with sackcloth [for the husband of her youth!].”
+
+וסמוכות המטה (supports/pillars of the bed) – beams that support the bed that it would not fall.
+טפוס של תפילין (block on which the case of the Tefillin is shaped) – like the frame of the Tefillin.
+אמום של עושי סאגוס (model/frame of dressmakers) – frame of those who make chains. That they make them on top of a model/frame, that is [on top of] a block. But Maimonides has the reading, עושי סותות/those who make dresses. It is the language of (Genesis 49:11): “His robe in blood of grapes.” And it is a wooden frame that one sews clothing upon it.
+משמשי משמשיו של אדם (all accessory items of essential equipment) – as for example, the coverings of utensils/vessels and the cases of vessels, which are made to serve the utensils that human beings use.
+בשעת מלאכה ושלא בשעת מלאכה – at the time when the covering services the vessel to protect what is within it, which is at the time of its service. But when there is nothing inside the vessel, that it doesn’t require a covering, it is called, not at the time of its service. But there are vessels that they always place the covering upon them whether it is full or whether it is empty, even though the covering is not attached to it, since it us generally always upon it. And this general principle of Rabbi Yossi refers to flat wooden vessels that service the vessels, but receptacles defile in every matter. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 8
+
+הפגיון (dagger) – a knife that has wo mouths.
+תיק מכוחל (a chest containing a staff used for painting the eye) – the case of a utensil that they paint the eye with it.
+ובית הכחול (case for the eye paint) – the vessel that protects the eye-paint that is in it.
+מכתב (stylus, writing tool) – a bronze and iron writing pen/reed.
+תרונתיק (trident, fork used in writing – probably for leveling the paper) – two cases. And it is one vessel and inside are many divided cases/sheaths, for reeds, knives and scissors. And the doctors of the associations/communities use this vessel a great deal. And in the foreign language, PINAROL.
+פגושות (catapult) – wide arrows and they wound those who receive them and we translate it in Aramaic ומחת פגושוהי/and he wounds with a battering projectile.
+מצדו טהור – that all that one he brings into it from the side is not considered a case but rather a mere covering.
+סמפוניא – a [molten] metal musical instrument.
+האלה (wrapping of a lance] – a copper staff and at its top is a circle like a ball, and pegs that are similar to almonds come out from it. In Arabi they call is DVUS.
+העשוי לחיפוי – for covering. It is the Aramaic translation of cover/roofing.
+טהור – as it is taught in a Baraita, it is possible that I increase the covering of vessels for impurity, as the inference teaches us (Leviticus 11:32): “[And anything on which one of them falls when dead shall be impure: be it any article of wood, or a cloth or a skin, or a sack – ] any such article that can be put to use [shall be dipped in water, and it shall remain impure until evening; then it shall be pure].”
+
+Chapter 17
+
+
+
+Mishnah 1
+
+כל כלי בעלי בתים שיעורן ברמונים – if they made an incision while removing a pomegranate, they are ritually pure.
+ר' אליעזר אומר במה שהן – all the vessel, their measure is when they are not appropriate to use them in the form the usage that they would initially use them. As for example, vessels that are designated for figs, their measure is when they remove a fig, and those which are designated for olives, their measure is when one removes an olive. But the Halakha is not according to Rabbi Eliezer.
+קופות הגננים – baskets that those who own the gardens that they are used to place vegetables in them.
+שיעורן במוציא אגודות ירק  and in this, the first Tanna/teacher agrees with Rabbi Eliezer that their measure is not when removing a pomegranate.
+בתבן – when removing straw.
+גבבא – thin straw mixed in manure. It is the Aramaic translation of (Exodus 5:12): “[Then the people scattered throughout the land of Egypt] to gather stubble for straw,” raking stubble/straw [that is rounded]. But the bathing attendants, that is, the owners of the bathhouses burn it in the bathhouses.
+כולן ברמונים – whether they are of those who own homes or those who are gardeners. But the Halakha is not according to Rabbi Yehoshua.
+
+Mishnah 2
+
+פקעיות של שתי (measured by ordinary size of warp/longitudinal clews) – the yarn of the warp/longitudinal clews is thinner than that of the latitudinal ones, as is found in [Tractate] Ketubot 64b, in Chapter [Five]"אף על פי" /Even though. And the longitudinal/warp clews are smaller than the latitudinal/woof clews. And the explanation of פקעיות is GLOMARI in the foreign tongue. Alternatively, MATASI in the foreign tongue.
+אע"פ שמקבלת של ערב טמאה – this is what he said: But even though it does not receive warp clews, if it receives woof clews, it is ritually unclean. That its measure is the removal of the woof, which is larger than removing the warp. And similarly, even though it holds trays, it is ritually impure, that is to say, even though the incision is large and it doesn’t hold/receive the dishes, if it holds/receives the trays which are larger than the dishes, it is still called worthy of its first usage and is ritually impure.
+אע"פ שמקבל את הרעי – even though it (i.e., a night chamber/chamber pot) [which is too defective] does not receive/retain the liquids, if it retains solid excrement, like the chamber pot/night chamber, it is ritually impure. The digestive organ, like the night chamber/chamber pot. A vessel that one eases oneself in and it has excrement and urine in it.
+מפני שאין מקיימין אותו – is our reading (“because they do not keep it”). But there are those who have the reading of “because they keep it.” But it refers to the matter of the first Tanna/teacher, who stated, that if it keeps the woof and the trays and the digestive organ is ritually impure, because they keep it and protect it, since it is appropriate for this. But the Halakha is not according to Rabban Gamaliel.
+
+Mishnah 3
+
+שיעורן בככרות של פת – the measure of their breakage through the removal of loaves of bread.
+אפיפיירות (frames for hangings – to which reeds were fastened from the bottom upwards – crosswise – for support) – a woven utensil made from reeds or vine-shoots.
+שעשה לה קנים מלמטה למעלה – that their borders/rims were opened and they brought in reeds from the bottom to the top to strength the rims at the bottom of the vessel.
+גפים (handles) – that they attached as a rim. [It is] the Aramaic translation of ויחבק/and he embraced and throw arms around. Another explanation: arms/handles – that he made for them handles.
+אם אינה יכולה לינטל גפים – that when he holds the handles, the vessel does not go up with him (and it is not susceptible to receiving ritual defilement).
+
+Mishnah 4
+
+הרמונים שאמרו – that which is taught at the beginning of our chapter, “All Utensils of householders – their measure [is] with pomegranates” (Chapter 17, Mishnah 1), when there would be three pomegranates fastened with each other, and one came out through the path of an incision, this is the measure of someone removing a pomegranate.
+כדי שיטול ויהלך (sufficient in order that one may take and shake) – that through the waving/shaking of taking it and shaking it – the pomegranate speedily leaves through the incision.
+ובקופה כדי שיפשיל לאחוריו – that through hanging it behind him, he quickens the [pomegranate’s] leaving.
+שאינן יכולים לקבל רמונים – that they are small.
+כגון הרובע – a quarter of a Kab.
+שיעורן ברובן – since the majority was reduced/lowered, it is ritually pure.
+נפרצו (if they were broken through) they were lessened and missing.
+נגממו (if they are worn off – i.e., the sides of the vessel after becoming too thin) – at theirat their borders/rims.
+שיעורן כמה שהן – if there remains In them to receive/retain any amount, they are ritually impure. But the Halakha is according to Rabbi Shimon.
+
+Mishnah 5
+
+הרמון שאמרו – that a vessel that is perforated with the removal of a pomegranate is ritually pure.
+ולמה הוזכרו רמוני בדאן – because we don’t estimate through them, other than through an intermediate-sized pomegranate.
+שיהו מקדשים בהם – that if one of the pomegranates of Baddan are Orlah/fruit that grows during the first three years after a tree was planted or of food crops in a vineyard (i.e., it is forbidden to plant or maintain other crops in a vineyard – rendering the entire vineyard forbidden) that is mixed up/combined with one-thousand pomegranates that are permitted, all of them are sanctified/dedicated and forbidden, which is not the case with the pomegranates of other places. 
+Baddan is the name of a place.
+לשער בו את הכלים (to measure utensils with them) – for he holds that a person who removes a pomegranate of vessels, the pomegranates of Baddan measure them.
+אמר ר' יהודה לא הוזכרו רמוני בדאין וכו' – but in regard to sanctification, there is no distinction between the pomegranates of Baddan and the rest of the pomegranates, for all are sanctified. For Rabbi Yehuda holds that everything whose manner is to be counted is sanctified. In the Chapter of the Mixtures (Chapter 8 of Tractate Zevakhim), and at the beginning of the Tractate Betzah (3a).
+בדאן וגבע – two places of Cutheans, and the pomegranates and leeks of these places [from Rimon and Hatzir] of the rest of the places. But the Cutheans definitely do not tithe what they sell to others, and they are not anxious regarding [the Biblical verse in Leviticus 19:16): “place a stumbling block before the blind,” for even though for themselves they tithe, therefore, they definitely tithe in every place (previously certainly untithed).
+חצירי – leeks are called PURUSH in the foreign tongue, like (Numbers 11:5): “the leeks and the onions.”
+
+Mishnah 6
+
+בביצה שאמרו – regarding the ritual impurity of food, that they do not defile with less than an egg’s bulk.
+ונותן לתוך מים – he fills a cup of water, and places into the largest of the large ones and the smallest of the small ones (i.e., eggs), and divides the volume of the water coming out into two parts and the one part is the measurement of an egg.
+וכי מי מודיעני – that is to say, that when a person takes the largest of the large ones, perhaps there is one larger than [even] that one. And similarly, the smallest of the small, perhaps thee is something smaller than it.
+הכל לפי דעתו של רואה – according to the estimate of his mind, which is the intermediate according to his eyesight. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 7
+
+כגרוגרת שאמרו – for the removal [of foodstuffs] on Shabbat and to the merging of alleyways. But the Halakha is not according to Rabbi Yehuda (see also Tractate Shabbat, Chapter Seven, Mishnah Four and Tractate Eruvin, Chapter 7, Mishnah 8).
+
+Mishnah 8
+
+כזית שאמרו – as for example, like an olive’s bulk from the dead or from the carrion that ritually defiles, and most of the measurements that are in the Torah are like an olive’s bulk.
+אגורי (fit for storage, of good quality) – whose oil is stored within it (see Tractate Berakhot 39a).
+כשעורה שאמרו – a bone like a barleycorn (see also Tractate Negaim, Chapter Four, Mishnah Six).
+כעדשה שאמרו – a creeping thing defiles like that of a lentil, and is sustenance like that of a lentil.
+מביאין טומאה – upon a person who carries them.
+בעובי המרדע (like the thickness of an ox goad) – that is from the study of cattle, and its thickness is one finger and a third-of a finger in size, which are two fingers in smallness. And the handbreadth is four fingers in size, which are six small fingers. And it is found that its circumference is a handbreadth. For everything that is its width of a handbreadth there is in its circumference three handbreadths, but they (i.e., the Rabbis) decreed on that which has a circumference of a handbreadth, on account of that whose thickness is a handbreadth, that he brings the ritual defilement from the Torah.
+
+Mishnah 9
+
+האמה שאמרו – to the matters of Shabbat and Eruvin and Sukkah and the measurements [of the Temple] and Kilayim/mixed seeds.
+באמה בינונית – this cubit is six handbreadths long. For there is a cubit that is five [handbreadths] [that is smaller than it]. And there is larger cubit that is six [handbreadths] and a finger in length. But the cubit that is six [handbreadths] is the medium-sized one.
+שתי אמות – two measurements that with them they measure the cubits, and each one of them is a cubit.
+בשושן הבירה – one room is built on the eastern gate of the courtyard, and upon it, the capital city of Shushan is painted on it, in order that the fear of the kingdom be upon them.
+על של משה – on the cubit that is six handbreadths long.
+שהאומנין נוטלים בקטנה – that the treasurer/manager would make a condition with the artisans – such-and-such cubits they would make in the building for the keeping of the Temple in repair, from the cubits of Moses, such and such a costs, and they would return to him by a finger (see Tractate Menahot 98a) the measurement of the longer cubit upon it, in order that they would add from their own on their condition, lest they make it less, and it is found that they come to commit a religious sacrilege that they benefited from that which was dedicated to the Temple. And why two? One for silver and gold, that when they make a condition with those who smelt gold and silver to make a tablet of four or five cubits in the cubit of Moses, they restore to the extra measure of it a half-finger, not for the additional measurement upon it of a finger, since the artistry is costly and they don’t cause them to lose so much.
+
+Mishnah 10
+
+כל האמות היו בינונית – which a cubit that is six handbreadths in length.
+חוץ ממזבח הזהב – that was a cubit by a cubit.
+והקרן – of the bronze altar. For it had on its four corners four stones of a cubit in height and a cubit by a cubit in thickness. And that cubit was with the cubit that was five [handbreadths in length].
+והסובב והיסוד – of the bronze altar. And in the third chapter of [Tractate] Middot, they are explained (see Tractate Middot, Chapter three, Mishnah one).
+אמת בנין – such as the wall of the Temple and the altar of the burnt-offering.
+אמת כלים – such as the Ark, and the table and the Golden Altar. And the Halakha is according to Rabbi Meir.
+
+Mishnah 11
+
+במדה דקה (a smaller measure) – of the wilderness, it is called the smaller measure, because there is the Jerusalem wilderness and the Tzipori/Sepphoris [measurement] (in the Upper Galilee), but the wilderness one is smaller than all of them.
+מדות הלח – a Hin (i.e., twelve LOG or 72 egg bulks) and one-half of a Hin.
+והיבש – the Issaron (i.e., one-tenth of an Ephah) and the half-Issaron.
+באיטלקי in the Italian measurement of Greece, and this is the wilderness one that existed at the time of Moses.
+כפי מה שהוא אדם – whether small or large [as in the size of the person].
+קומץ המנחה (the handful of the meal-offering) – as it is written (Leviticus 2:2): “[The priest] shall scoop out of it a handful [of its choice flour and oil, as well as all of its frankincense].”
+וחפני קטורת (and he takes both hands full of incense) – of Yom Kippur, as it is written (Leviticus 16:12): “and two handfuls of finely ground aromatic incense.”
+כמלוא לוגמיו ([and drinks] a mouthful ) – if he drank a mouthful on Yom Kippur, he is liable. And according to the mouthful of the person who drinks we measure/estimate.
+כמזון שתי סעודות ולעירוב – the joining of borders is not with less than food for two meals.
+מזונו לחול – like the food for two meals of a weekday when he eats a little bit, but not like the food for two meals on Shabbat that he eats more because of the sweetness of his cooking, it is found that for delicacies there is always room.
+לשבת אבל לא לחול – for on the contrary, two meals of the Sabbath day are less than two meals of the weekday, because a person eats three meals on Shabbat and he doesn’t increase his eating at each meal.
+ואלו ואלו מתכוונים להקל (these and those intend to give the more lenient ruling) – each one of them intendents to lessen the loaf of the Eruv.
+משתי ידות לככר משלש לקב ([it should consist] of two-thirds of a loaf [of a size] three to the Kab)-it is enough for an Eruv with two-thirds of loaf of [a size] three loaves to the Kab. It is found that a complete loaf is one-third of a Kab, and its two-thirds of a loaf is a loaf of the Eruv.
+מככר בפונדיון – a loaf that is purchased with a Pundiyon/Dupondium (a Roman coin equal to two I ssar/16 Perutot) from the baker when four Seah of what are worth one Sela. And four Seah are twenty-four Kab that each Seah is six Kabim. And the Sela is four Denarim and the Denar is worth six Ma’ah, and he Ma’ah is worth two Pundiyonim, therefore, the loaf that is sold for Pundiyon is one-half of Kab. But because the shopkeeper wishes to make a profit, and the costs of baking and grinding , the loaf will not be sold for a Pundiyon when they are sold four Seah for a Sela, but rather one-quarter of a Kab, and the other one-quarter goes to the profit of the shopkeeper and the expenses of baking and grinding. Therefore, a loaf that is purchased for a Pundiyon is one-quarter of a Kab, which is six eggs, and it is the measurement of two meals, which is the loaf of the Eruv. And this is the Halakha (according to Rabbi Yohanan ben Beroka).
+
+Mishnah 12
+
+מלא תרווד רקב (a ladleful of corpse mold) – see also – Tractate Nazir, Chapter 7, Mishnah 2 (a spoonful of Rakab) – he filled a spoon of sandy-matter of grain from the corpse after all the moistness has been depleted.
+מלא תרווד גדול של רופאים (filled a large spoon of the physicians – two handfuls) – which is larger than all the ladles, and its measure is two handfuls.
+כגריס הקלקי (like the Cilician split bean) – it is a bean that comes from a place whose name is Kilki, and the beans there are larger than all other beans. And the measure of the place of the Cilician split bean is nine lentils, three-by-three square. And the place of the lentil, is four hairs, and it is found that the place of split bean is thirty-six hairs.
+כותבת הגסה (a large date of a certain species) – larger than other date-palms, and its measure is a bit less than that of an egg.
+כמוה וכגרעינתה (the like of it together with its kernel of the stone fruit) – that one must crush its open space.
+ונודות יין ושמן (and bags of wine and oil) – of leather that were perforated, the measure of their perforation.
+כפיקה גדולה (like a large coil or tuft used as a stopper) – that they place in the spindle that women spin with.
+ומאור – it is a kind of window from which the light enters into the house.
+שלא נעשה בידי אדם – as for example a cavity/hole that water or reptiles make, or that the dirt fell on its own and a perforation was made there. But if he did not think of it for use or for as a source of light, its measure to bring the defilement from the tent of the corpse to the house through the path of the incision.
+באגרופו של בן אבטיח – that is a man known among them and Ben Batiach is his name, that he had a large fist.
+ושנעשה בידן אדם – or that a person made it to bring in the light.
+נירונית (Neronian) – a coin of Nero Caesar.
+כמלוא נקב בשעול (the hole in a yoke) – like [the hole made by] the larger carpenters’ borer kept in the Temple cell. And the Italian Pundiyon and the Neronian stone, and the hole in a yoke, all of them is one measurement. But there are places where they knew about one of them, but not the other, Therefore, we teach all of them.
+
+Mishnah 13
+
+כל שבים טהור – all the creatures that are I the sea, if he made vessels from their skin, they do not receive defilement, as it is written (Leviticus 11:32): “[And anything on which one of them falls when dead shall be impure: be it any article of wood,] or a cloth, or a skin, or a sack –[any such article that can be put to use shall be dipped in water, and it shall remain impure until evening, then it shall be pure],” just as cloth is from something that grows from the earth, even too the skin that that which grows in the earth.
+חוץ מכלב המים – because all the rest of the creatures of the sea – not one of them flees to the dry land when [hunters] come to hunt them, other than the sea dog alone, therefore, it is included within the skins of the dry land, and if he made a vessel from its skin, it is susceptible to receive defilement. And the Halakha is according to Rabbi Akiva.
+אפילו חוט אפילו משיחה (even a thread or a cord) – and as long as he connects them for himself on the road that if both of them were from what grows on the land are attached with a connection like this, the one would become defiled when its partner was defiled.
+
+Mishnah 14
+
+יש במה שנברא יום הראשון טומאה – this is what he said: There are things that were created on the First Day [of the Creation of the world], that one who makes vessels from them, they have ritual defilement, such as the land which was created on the first day, and earthenware vessels that are made from it are ritually defiled.
+בשני אין בו טומאה – for on it, the firmament was created and it lacks ritual defilement.
+בשלישי – [on the third day] trees were created, and wood vessels made from them are susceptible to receive ritual defilement.
+ברביעי – the heavenly lights were suspended [in the sky], and they lack ritual defilement.
+בחמישי – [on the Fifth day] birds and fish [were created], and if he made vessels from them, they are not susceptible to receive ritual defilement.
+חוץ מכנף העוז (except for the wing of the black eagle) – the wing of the black eagle, for the Rabbis decreed ritual defilement with vessels made from her, for one can come to switch it with other vessels.
+וביצת הנעמית המצופה (the glazed shell of an ostrich egg) – we translate into Aramaic the בת היענה (see Leviticus 11:16) – the egg of an ostrich is called נעמיתא/an ostrich egg. But the Rabbis decreed ritual defilement on its egg when it is a glazed shell, since without he covering, it also stands, but the rest of the eggs, even with a glazed shell, they did not make a decree, since it is not covered, it doesn’t exist at all.
+כל שנברא ביום הששי טמא – beasts and animals and reptiles and mankind [were created on the Sixth day of Creation], if one made vessels from their bones or from their skins, they are susceptible to receive ritual defilement.
+
+Mishnah 15
+
+העושה כלי קבול מכל מקום – and even if he did not make it, it is worthy to receive [ritual defilement] other than something.
+משכב ומושב (surface designated for lying and sitting) – for sitting a little bit, as for example, that he was leaning or suspended upon it.
+מעור המצה (from an untanned hide) – that it was not pickled nor its hides dressed with flour, nor tanned [with gall-nut].
+ומן הנייר – that is made from grasses.
+דיש להן מעשה – since they hollowed them out [to shape a vessel].
+ואין להם מחשבה (they lack the capacity to effect intention) – if they thought to fashion the dirt as it fashioned on is own, but they didn’t do any work, their intention does not bring them to ritual defilement.
+
+Mishnah 16
+
+קנה המאזנים (the beam of the balance) – The deceivers make it hollowed out and place in the hallowed out section, pure silver, and when they weigh it, it diverts/perverts the beam a bit and the live silver goes to the side of the thing that is being weighted and makes it heavy and overwhelms it.
+והמחוק (an instrument for levelling a measure of grain/a strike) – that blots out the measurement when it is heaped up. But if they make it of gourds/cucumbers and similar things like it from the light things which lighten it and are bad for the seller, but if one makes of metal which makes it heavy and bad for the purchaser. But one makes it of olives and nuts and of box-tree/ebony tree. But the deceiver makes the instrument for levelling a measure of grain of olive and of hallowed out nuts, and when he sells it, he brings in metal in order that it would be made heavy, but when he purchases, he removes it.
+והאסל (a carrying yoke – in which there is a hidden receptacle for money) – a balancing pole/staff that they carry it on the shoulder. But when there are many workers, after he has received his payment/compensation, he places the compensation in the receptacle that is in the balancing pole/staff, and states to the house owner (i.e., the boss), “You did not give me my compensation,” and when they search him, they don’t give attention to search there [in the carrying pole].
+קנה של עני שיש בו בית קבול מים – and he drinks from them, and when they ask him if he tasted anything, he states, “I am fasting today.” But My Rabbis explained, a receptacle for water is a receptacle for liquids, and when he is busy [with his work] with the owner/the boss in the olive press, he steals from the oil there.
+מקל שיש לו בית קיבול מזוזה ומרגליות – and they use them as such in order to steal in it the taxes/tolls.
+אוי לי אם אומר – perhaps/lest that people learn from me to deceive [others].
+אוי לי אם לא אומר – perhaps/lest the deceivers will say that the Sages are not experts in the work of our hands, and through this they will come to deceive even more. And why did he say [these things]? Because it is written (Hosea 14:10): “For the paths of the LORD are smooth; The righteous can walk on them, while sinners stumble on them.”
+
+Mishnah 17
+
+תחתית הצורפים (the goldsmith’s anvil) – those who smelter gold and silver, their bottoms/base are a vessel which is called a frame in which an anvil is set. And it is made to place within it silver and/or gold rubbish/broken ware. But that of a smith is not made to receive, and it is not made explicitly also for sitting.
+משחזת (whetting implement of stone or wood) – of wood that they sharpen/whet the knives. And they make for it a receptacle for oil that they smear [the implements] with oil to sharpen them.
+פנקס של שעוה – that the storekeeper has and the money changer that he writes upon it with a stylus/engraving tool.
+קש – the tails of the ears of grain, and make mats out of them.
+ושפופרת הקש – which is hollow and it has a receptacle.
+רבי עקיבא מטמא – and even though its receptacle is small, for it is taught in the Mishnah above (see Tractate Kelim, Chapter 17, Mishnah 15), “that a person who makes a receptacle of any sort – it is ritually defiled.” And there is a difference of opinion if it is thing that is standing or not, for there is nothing unclean/defiled other than if it stands on its own. But Rabbi Akiva considers something that is standing, whereas Rabbi Yohanan ben Nuri does not consider for himself something that is standing. But the Halakha is according to Rabbi Akiva.
+פקועות (bitter-apple/a gourd) – a desert gourd. But there are those who say, small, bitter melons. And their reed is hollow like the tube of straw.
+חלף (rush/shoot) – it is a kind of grass and they make from it shoots/rush and mats. And they call it CHALFA in Arabic.
+טהורה – from the ritual defilement of a reptile, but not from laying and sitting, for according to the Torah, if it is not made for overhanging boughs or twigs.
+קנה שחתכו לקבלה – to place in it powder for painting the eye-lids/stibium.
+הככי (pith/a web-like reed pith that has substance) – the white marrow that is withing the reed. But prior to this, the reed does no have susceptibility to receive defilement, and even according to the words of the Scribes.
+
+Chapter 18
+
+
+
+Mishnah 1
+
+השידה. נמדדת מבפנים – as it is taught in the Mishnah above (Tractate Kelim, Chapter 15, Mishnah 1), all wooden utensils that hold forty Seah in something moist, which are iron tools for crowding olives into the vat when dry, is ritually pure, that is a cubit by a cubit by a height of three cubits. And here there is a matter of dispute – how does one measure it? According to the School of Shammai, they measure the hollow that is within, and not the thickness of the walls and rims. But according to the School of Hillel, they measure except from the thickness of the legs and the vertical rim/edge (by which a flat vessel is made into a vessel-like receptacle) which he pressed/molded on the rim. And according to Rabi Yossi, hey measure the thickness of the legs of the chest and the vertical rim. But according to Rabbi Shimon, if its legs are not a handbreadth high, they measure even the airspace that is between each leg. But the Halakha is according to the School of Hillel in accordance with the first Tanna/teacher.
+
+Mishnah 2
+
+המוכני (the machine for lifting weights, wheel-work) – it is a wheel, like a sort of wheels of a wagon, and since the chest is carried upon it, it is called a מוכני/wheel-work. It is the language of (Exodus 30:28): “and the laver and its stand.”
+בזמן שהיא נשמטת(at the time when it may slipped off) – that a person may remove it from the wheel.
+אינה חבור לה (and it is not connected to it) – and it is considered a vessel to itself. But if is a chest with a receptacle, it is a defilement that does not hold forty Seah, and the chest is defiled, but the wheel-work is not defiled, but if it is not a receptacle, it is defilement, and the defilement came in contact with the wheel-work, the wheel-work is ritually impure, because it is not considered from the chest, and it is carried full and empty and there is a receptacle.
+ואינה נמדדת עמה – in the accounting of a cubit by a cubit at the height of three cubits, for it is considered like the thickness of the legs, and even according to Rabbi Yossi, it is not measured with it.
+ואינה מצלת עמה באוהל המת (and does not offer protection with it in the tent of the corpse) – for if the chest is in the cemetery, it protects over the vessels that are within it, since it supports/strengthens forty Seah. But if vessels protrude from it corresponding [to the height] of the wheel-work from above, the wheel-work does not protect it, for a wheel-work is susceptible to receive defilement and does not interpose before the defilement.
+בזמן שבתוכה מעות – it is a vessel of is own accord, and is the base for a prohibited thing, but it is permitted if it is not detached, for after that they were not within the chest which is the essence of the vessel.
+קמרון (arched lid) – like a kind of arched compartment over the chest.
+נמדד עמה – to complete the forty Seah.
+מודדים אותו – when it is fixed.
+ראש תור (how is an arched top-piece measured? By drawing an equilateral triangle circumscribing the curve) – a diagonal line. For this arched lid does not correspond to the entire chest, but rather it covers over part of the empty space, and he comes to measure the airspace, we view it as if a chord is placed in the diagonal line from the wall of the chest until the top of the arch, and the empty space that is below it is measured.
+אם אינה יכולה לעמוד בפני עצמה – the chest without the arched lid that is fixed in it.
+טהורה – even though it does not hold forty Seah. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+אע"פ שמקבלים (even though they contain/retain) – that is to say, even though they did not make an incision while taking the legs, and they have a receptacle as at the outset.
+טהורין – that since he took one of their legs off, they were no longer regarded as a vessel, because they do not receive/retain in their manner, but rather lean to one side and are like they are broken.
+ר' יוסי מטמא – since no incision had been made in them with the removal of one of their legs. But the Halakah is not according to Rabbi Yossi. But Maimonides had a different reading:"ושאינן מקבלים כדרכן ר' יוסי מטמא." (i.e., instead of saying: “even though that they do not contain something according to their usual fashion. Rabbi Yossi declares ritually impure/unclean,” Maimonides’ version of the text states, “they do not contain something according to their usual fashion.”). But it is something for itself, and this is how he understood it. A chest, a box and a turret which do not contain forty Seah when they sit in the prescribed manner, if one tilts them/causes them to lean, they contain forty Seah, Rabbi Yossi declares them unclean/impure since they don’t contain according to their usual fashion, but the Sages state for since that they do contain/retain, nevertheless, they are considered and containing forty Seah and are pure.
+נקליטי המטה (poles of the bed) – two pillars, one from about the head of the bed and one at its foot and they place a staff from one to the other and cast a sheet over it and it becomes a tent.
+וחמור (a stand on which the bedstead is placed) – under the frame of the bed, they place a hallow piece of wood that he frame is lying upon, and it is called a חמור/a stand.
+וחפוי (a covering) – as for example, a covering that cover the bed and its poles.
+טהורים – that is metal which serves the wood.
+מלבן (frame) – hollow tablets made to be placed under the legs of the bed so that they do not rot from the moistness of the ground, and they are carried with the bed, therefore they are ritually impure, for they are similar to the bed.
+ומלבני בני לוי טהורין – because they would regularly go to Jerusalem and would go from city to city and they don’t bring the beds with them but they do bring the frames, therefore, even though they are fixed in the bottoms of the bed, for since they will ultimately be taken up, they are not considered like the bed.
+
+Mishnah 4
+
+מלבן שנתנו על לשונות – wood made like a longue that the bed frame is lying upon.
+ר' מאיר ור' יהודה מטמאין – that even this is carried with the bed like the frame.
+ר' יוסי ור' שמעון מטהרין – that it is not carried with the bed all that much. And the Halakha is according to Rabbi Yossi and Rabbi Shimon.
+שמלבני בני לוי טהורין – for even though that they are fixed in the legs of the bed, since that ultimately they are taken off, they are ritually pure, these tongues are also sometimes removed from the frames of the bed, and are not considered like the bed.
+
+Mishnah 5
+
+מטה שהיתה טמאה מדרס (a bed that was ritually impure through treading) – that a person with gonorrhea who lay on it or was suspending from it or leaning on it.
+קצרה (the short board, the board at the head and at the foot of the bed) – those pieces of wood that are at the width of the bed to the side from its head or from its feet.
+ארוכה – those pieces of wood that are at the length of the bed from the right or from the left, and they are called ארוכות המטה/long board, long side of the bedstead.
+טהורה – for they further are not proper and they are like shards of vessels that are ritually pure.
+ר' נחמיה מטמא – But the Halakha is not according to Rabbi Nehemiah.
+גדר – he severed and broke off (i.e., cut) like cut down a tree.
+שתי לשונות לוכסן (two tongues diagonally – two pieces of wood that are made like a tongue, that the frames of the bed are placed upon them, he cuts them with crosswise/diagonally, one that is in the southeastern corner and one that is in the northwest corner, are ritually pure, for they are not appropriate. And similarly if he cut two legs a handbreadth by a handbreadth diagonally, from the leg that is in the southeast corner he cut a handbreadth, and from the leg in the northwest corner he cut a handbreadth, it is like it is broken.
+או מיעטה מטפח (or he diminished it by a handbreadth) – that he cut its legs and there is no handbreadth from the bed to the ground, it is not considered [of value, and hence is pure].
+
+Mishnah 6
+
+ותיקנה טמאה מדרס – it still stands in its defilement/impurity, since the second side exists.
+טהורה מן המדרס – even though the first was repaired prior to the second side being broken. Nevertheless, it is ritually pure/clean, for new faces had appeared here, for after it went down through the defilement of treading/Midras, these faces renewed themselves and this is not the first, for after it had been ruined enough in order that it be voided.
+אבל טמאה מגע מדרס – because the long side of the bedstead was first when it was broken and fixed and he brought a new long side in place of the broken one and attached it below, it became defiled through contact via treading/Midras, for it (the person with gonorrhea) had touched the bed who was impure through treading, and when the second [board] was broken, that it sprouting from it the defilement of treading, there remained in it the defilement of contact, for the entire bed is connected to the first board when it was fixed.
+עד שנשברה שניה טהורה ([if one did not have the time to repair the first] before the second was broken – it – the bed is pure) – for since the two long bedsteads were broken, they are no longer fit for use. And it is not similar to where it was taken apart and all of it exists, for there, it will be eventually be put back together with its fellow parts.
+
+Mishnah 7
+
+כרע – [leg] of a bed which was impure with defilement by treading. That the person with gonorrhea tread on the bed leg when he was on its own and it was not connected to the med.
+כולה טמאה מדרס – for attachment was done to it, as if it is all one body.
+היתה טמאה טומאת שבעה – such as, for example, that it came in contact with a corpse.
+טומאת ערב – that it came in contact with someone who was defiled through contact with a corpse.
+והמטה טהורה – that it (8.e. the bed) was not defiled through contact of the leg [of the bed]. For it was first [degree of ritual impurity], and a person nor vessels are susceptible to defilement other than from a primary source of defilement.
+מעדר (mattock, share of the plough/pitchfork for the first stage of winnowing – passing the grain from one side to the other) – a wooden vessel/utensil that has teeth that turn over the straw, and its teeth are metal. And because the teeth are of joints inserted therein, its law is like that of a bed which is of links. And this and similar to it, it is referring to the defilement for seven days, for the share of the plough does not defile through treading.
+
+Mishnah 8
+
+תפלה – it is speaking of the Tefillin of the head that came in contact with a corpse, for it has four compartments, and every compartment is called a קציצה/capsule, compartment.
+התיר קציצה (he untied/loosened the compartment) – he removed one compartment and brought another in its place.
+טמאה טמא מת – that their connection/attachment makes them one body.
+וכן שניה וכן שלישית – all the time that the fourth [compartment] exists. On account that it is attached to the fourth [compartment]. But when he removed also the fourth and exchanged it for another, the defilement from [contact with] the dead flies out from it, and there remains in the three compartments/capsules [of the Tefillin of the head] the defilement from contact with something which had been defiled through contact with a corpse, for it came in contact with the fourth [capsule/compartment] when they attached them and it still exists. But the Fourth [capsule/compartment], when it was switched out, there is no defilement in its body at all, for if it was because it come in contact with the three [other] compartments, contact [uncleanness] does not cause contact uncleanness, since the first three [compartments] are new, that came in contact with someone who had been in contact with a corpse, the new forth [compartment] does not receive defilement from them, and there is no defilement in the new fourth [compartment] other than on account that is attached to the three which are defiled through contact. Therefore, when he return and switched out the three [compartments] a second time, all of them are pure, and there is no contact [with defilement] in them.
+
+Mishnah 9
+
+טהורה – and even where there is a longboard/bedside and two legs, but it is not their intention to restore, and where they benefit, is specifically in a place that everything belongs to one person.
+מקבלת טומאה מכאן ולהבא – but not retroactively, for when they (i.e., the brothers or joint owners) divided it half, the defilement flew off from it.
+מיטמאה חבילה (becomes unclean only when combined) – if the leg [of the bed] was removed from the longboard/beside and stands with the short board/the board at the head and at the foot of the bed, it is combined/connected, but if the leg is defiled, the longboard is defiled. For just as when it is complete/whole, if one of its pieces is defiled, all of it is defiled, so also when they remove the leg from the longboard and it stands with the shortboard, and when the leg is defiled, the shortboard is defiled as well.
+ומטהרת חבילה – and if he immersed the leg [of the bed] in a Mikveh/ritual bath with the shortboard of the bed, the shortboard does not interpose upon it, for just as it does not interpose upon it when we immerse it (i.e., the bed) when it is whole/complete.
+וחכמים אומרים מטמא איברים – and not when combined, that if the leg [of the bed] had become defiled, it [alone] is defiled and not the shortboard [of the bed], for it is not combined like something whole/complete.
+ומטהרת אברים – when he comes to immerse it [in a Mikveh/ritual bath], the leg is by itself, and not the combination with the short board [of the bed] for the short board interposes upon it. That which is not connected is like a whole [bed], for when one immerses a whole bed [in the Mikveh] it is ritually pure even though he did not break it apart, but now that it separated the leg from the long board, it is not combined with the shortboard, and it is necessary to immerse it [in a Mikveh] on its own. The Halakha is according to the Sages. So it appeared that the explanation of this Mishnah is from the Tosefta (Tractate Kelim Bava Metzia, Chapter 8, Halakha 8), such is how my teachers/Rabbis explained it.
+
+Chapter 19
+
+
+
+Mishnah 1
+
+המפרק את המטה להטבילה – even though it had become defiled while it was whole/complete, sometimes, on occasion when it is large and is unable to enter the Mikveh [whole], and one needs to take it apart.
+והנוגע בחבלים – this is our reading. Meaning to say, whether one takes it (i.e., the bed) apart or one touches the ropes, one is ritually pure. But we are speaking about a bed that was defiled through contact with a corpse or though a person with gonorrhea lying on it, and as for example, that is no on the bed a long board and two legs, even though, it is necessary to immerse it [in a Mikveh], in order that it not return to its defilement when it is connected. But the person who touches the ropes is ritually pure, for since he took it (i.e., the bed) apart, the ropes are no longer connected.
+החבל מאימתי חיבור – at the outset when a person makes a partition by means of net-work/makes a zig-zag completely and girds it with three [rows of] meshes with it, and the rope still remains very long. If the bed became defiled, the rope is defiled. And a person who touches the rope, is impure. For it is all connected/attached, for ultimately, one is making a partition by means of net-work.
+מן הקשר ולפנים – if he tied another rope to this rope that he is making a lattice-work with, the other rope is not attached from the knot and outward.
+נימי הקשר (fringes of a knot) – when they tie in a knot two ropes with one another, they leave a bit from the heads of the ropes from this side and from that side they exit beyond the knot, and they are called the “fringes of a knot.”
+הנוגע בצורכו – for since there is a need to tie them in a knot, that if the knot at the actual top of the of the rope was an extra knot, it is found that these fringes establish the knot an they are like the knot itself.
+רבי יהודה אומר שלש אצבעות – is an attachment/connection, and he requires the knot, but not more.
+
+Mishnah 2
+
+החבל היוצא מן המטה – what remains from it [hangs over the bed] after he completed the plaiting.
+עד חמשה טפחים טהור – for it is not appropriate for the needs of the bed, and it is not considered a handle.
+מחמשה ועד עשרה טמא – for it is appropriate to knot with it the Passover sacrifices. For they would regularly tie up the Passover sacrifices with a rope that is on the leg of the bed in order that it be ready for them. And it was appropriate also to let it down [over the side of the bed] , that is to say, to lower it from the attic to the roof. Alternatively, to lower it to the ritual bath to immerse it when it became defiled.
+מעשרה ולחוץ טהור – for what there is on a rope more than ten [handbreadths] he does not use at all for the purposes of the bed.
+
+Mishnah 3
+
+המיזרן (girth, hanging from the bed – a strap of cloth which is wound over the bed to keep the covering in position) – a kind of girdle or woven belt that they tie around the bed in order to attach its joints/links. But sometimes it is too large and it drags and extends beyond the bed.
+היוצא מן המטה – and the bed is impure from treading.
+כל שהוא – even if it extends outward a few cubits beyond the bed, everything is impure.
+ר' יוסי אומר עד עשרה טפחים – it is impure through the defilement of the bed. From ten [handbreadths] and beyond it is pure. And the Halakha is according to Rabbi Yossi.
+שיירי מיזרן – a girth that was worn out or torn, whatever that will remain from it, and it will be ritually impure.
+שבעה טפחים – for less than this, it is not appropriate for anything and it is not considered a vessel.
+חבק (a band with which the saddle or housing of an animal is fastened around its belly) – there are those who explain/interpret , a thick and hard piece of cloth that they place on the donkey when it comes from the road and it is sweating, , in order that it not catch cold when they remove the saddle from it. And there are those who explain, that they place it on the burden of the donkey in order that it not be lost if rains fell upon it.
+
+Mishnah 4
+
+נישא הזב על המטה ועל המיזרן (if the person with gonorrhea was carried on the bed and on the girth) – not exactly carried on the bed girth, but rather that the person with gonorrhea was carried on the bed that the girth is tied around it and extends from it.
+מטמא שנים ופוסל אחד דברי ר' מאיר – Rabbi Meir according to his reason that he stated above (see previous Mishnah, Tractate Kelim, Chapter 19, Mishnah 3), that even if the bed birth extends from the bed a little bit, and even more, it is attached/connected to the bed, and the two are made impure and renders [the heave-offering] unit, like the bed itself. For all that the person with gonorrhea is carried upon and acts of lying and sitting are performed by the person with gonorrhea, which is a primary category of ritual impurity, and the person who touches is first degree [level of ritual impurity], and something that is first-degree [level of ritual impurity] makes something else second [degree level of ritual impurity] , and something that is second degree [level of ritual impurity] makes something third [degree level of ritual impurity] to invalidate the heave-offering/priest’s due alone, but not to make it impure. And this is where he defiles two degrees, which are first [degree of ritual impurity] and second [degree of ritual impurity] and he invalidates one and it is third [degree level of impurity] and it is invalid for heave offering alone. And the bed girth all the while that it was not removed from the bed is considered like a primary source of ritual impurity, and it defiles two and invalidates one, but after he removes it, it is nothing other than a derivative of the defilement which defiles one and invalidates one, according to the law of a person who touches that which the person with gonorrhea lies upon.
+ר' יוסי אומר = Rabbi Yossi according to his reasoning, who stated above (in Tractate Kelim, Chapter 19, Mishnah 3) ten handbreadths and not further. Therefore, that which is within ten [handbreadths] is considered a connection/attachment to lying [by a person with gonorrhea], and it defiles two and invalidates one all the while that he did not remove it. But what is beyond ten [handbreadths] is not considered an attachment to the lying [by a person with gonorrhea], and its law is as it was explained, that it defiles one and invalidates one.
+נישא על המזרן מעשרה ולפנים טמאה – this is our reading (i.e., טמאה). But we don’t have the reading of טמא/impure. And this is an explanation: if the person with gonorrhea was carried on the bed girth that extends from the bed, if he was carried from ten [handbreadths] and within to the side of the bed, the bed is impure through treading/Midras, for since all ten [handbreadths] are considered an attachment to the bed, but from ten [handbreadths] and beyond it is not an attachment/connection to the bed, and the bed is pure and its not defiled [with the defilement] of the bed girth. Such it appears in my eyes an explanation/commentary on this Mishnah. And the reading of my Teachers/Rabbis who have the [textual] reading "טמא וטהור" /impure and pure and their explanation, but it was not acceptable to me. And similarly the words of Maimonides who wrote in his commentary to this Mishnah did not enter my eyes are all. And I investigated afterwards in his work (i.e., the Mishneh Torah) in the Laws of Kelim/Vessels, Chapter 21 [Halakha 9] – it appears to me that there he retracted and explained this Mishnah as I explained it here.
+
+Mishnah 5
+
+כולה טמאה מדרס – ;and all the time that he did not remove the bed girth from the bed, it is like the bed itself, as I have explained.
+והמזרן מגע מדרס – and it defiles one and invalids one, like the law of all who touch/come in contact with a primary category of ritual impurity.
+
+Mishnah 6
+
+ונגע בהן המת – when they are wrapped together.
+טמאים טומאת שבעה – in this, Rabbi Yossi does not dispute. For especially in the defilement of treading/Midras it is stated, up until ten handbreadths it is impure; from ten [handbreadths] and beyond it is ritually pure. But concerning the rest of the defilements, even one hundred cubits all together is an attachment, such as the bed girth which is wrapped on a bed and the bed enters into the tent of a corpse or that it touched a reptile, and similarly if a piece from the bed girth enters into the tent of a corpse or touched a reptile, if the bed is defiled, the bed girth is defiled; if the bed girth is defiled, the bed is defiled, and even if the bed birth extends from the bed for one-hundred cubits.
+פירשו טמאים טומאת שבעה – and they are not like vessels that were broken, since each one of them is a vessel in its own right. Even though that regarding the matter of acquiring defilement they are considered like one vessel, and when defilement touched one of them, the other was defiled [as well].
+שניטלו שתי ארוכות – its [two long pieces], and they did not beak. And they are appropriate to be restored to their places, therefore, the bed was not purified from its defilement with the taking of the long pieces.
+נשתברו חדשות טמאה – for since the old ones and the sockets/perforations were not changed, and when he removed each part of the bedstead and all of its bedsteads are whole. But when the old ones were broken, they are pure, because the old ones were on the bed when it became defiled, and when they were broken, the bed is a broken vessel, for it is not appropriate without the long pieces.
+
+Mishnah 7
+
+תיבה שנפחתה מלמעלן )a box which was damaged from above) – its covering.
+טמאה אמא מת – because its rim/bottom still exists, it is worthy for use. And specifically, defilement through contact with the dead, but not defilement by treading, for it is not appropriate for sitting.
+נפחתה מלמטן – at its rims/bottoms, its receptacle was annulled and it is completely pure.
+מגורות שלה (its drawers [in a chest]) – the treasures/storehouse within, that is the rooms that are in it that were not damaged with it, are impure.
+
+Mishnah 8
+
+התורמל (bag – the inside pocket of which has become defective) -a large leather pocket that the shepherd puts his belongings into, and within the bag, there are small pockets like the drawers in a box.
+חמת (bottle – of a skin of a he-goat/wether) – leather skin or bottle.
+שהביצים שלה מקבלות עמה when they flay/shed the skin of the male rams and wethers/he-goats, there remains the leather that is in place of the genitals/testicles, like a small pocket, but if they were damaged, they are ritually pure, for their receptacle has been nullified.
+
+Mishnah 9
+
+שפתחה מצדה (that was damaged from its side) – When it was damaged from above, it was not impure by treading, for if he sat upon it and comes to use it, they say to him: “Stand and let us do our work.” But when it was damaged from the side, it is possible to use it even though he sits upon it.
+בזמן שאינה גבוהה עשרה טפחים – when it is ten [handbreadths] high, it is not appropriate for sitting all that much.
+או שאין לה לזבז (or when it does not have a vertical rim/edge – buy which a flat vessel is made into a vessel-like receptacle) – when it has a vertical rim which damages the person who sits upon it.
+נפתחה מלמטן – at its rim/bottom. It is not appropriate for use, but is appropriate for sitting.
+מפני שבטל העקר (because the primary purpose was annulled) – the primary purpose of the box is that its made to support its rim what one places within it, and through that, it is called a vessel. But because its rim was damaged and it was nullified, also its walls from above are nullified and it no longer receives any form of defilement. And the Halakha is according to the Sages.
+
+Mishnah 10
+
+משפלת (a wicker basket carried on a pole over the shoulder) – a large basket that they carry the manure and the trash.
+שנפחתה מלקבל רמונים – for this is its measure to become purified, when an incision is made when removing pomegranates.
+ר' מאיר מטמא – even though it is more pure than all of the other defilement things, it is impure from treading, which is appropriate for sitting.
+וחכמים מטהרין – And the Halakha is according to the Sages [for when the primary purpose is annulled, the secondary purpose is annulled].
+
+Chapter 20
+
+
+
+Mishnah 1
+
+הכרים (mattresses) – made to be filled with wool or feathers/down, a a person places them underneath his head.
+והכסתות (cushions) – they ae like mattresses, but they are long and large, and the entire body of a person lies on them.
+מרצופין (packing bags, leather bags, sacks – adapted for ship-loads) – like a species of large leather sacks that they place in them goods that they take on ships.
+הרי אלו טמאים מדרס – fo all of these are used also for lying.
+קלוסטור (basket – fodder basked used instead of a muzzle) – a kind of folded basket that they suspend in the mouth of an animal, and they put in it fodder and barley-corn and the animal eats when it is walking.
+תורמל – a large leather pocket that the shepherd places there all of his belongings.
+כריתית (a leather bag containing one Se’ah) – a small leather bag.
+רבצל (small bag for perfumes, spices) – small leather bag that they place spices in.
+מזודה (traveling bag containing provisions) – a vessel that they place in it food/provisions for travel. The Aramaic translation of "צידה" – is "זוודין" – travel bag.
+הרי אלו טמאים מדרס – all of these that are taught in the Mishnah, if each of them has the measurement that is explained with them or more, they defile through treading/Midras, and they are used for lying with their work/task. But not with less than the defined measure [of the Mishnah].
+נפחתו טהורין – for all of these are made to receive/hold things, that the receptacle prepares them and designates them to be fit for lying and sitting, and when it becomes damaged/worn out, the primary purpose which is reception is annulled , and for that purpose it was called a vessel.
+ובטלה הטפלה – which is defilement by treading.
+
+Mishnah 2
+
+חמת חלילין (bagpipe) – a bag that is full of wind and they place the flutes in he mouth of the bag and the wind exits through the incisions/holes and produces from the flutes a sound of song.
+טהורה מן המדרס – for it is not fit for lying.
+עריבת פיסונות (a trough for mixing mortar) – a trough that they bring into it small stones and clods of earth in order to provide a mold filled with earth or rubble of ethe building. And [the word] פיפוסנות is the language of “he took up a lump [of brittle stone] and threw it at it (the idolatrous statue)” as we state in the Gemara in [Tractate] Sanhedrin 64a concerning Mercurius (name of the Roman divinity, identified with the Grecian Hermes).
+בית שמאי אומרים מדרס – for they hold that they use it for lying with their work. But the School of Hillel holds that they don’t use it.
+שנסדקה טמאה מדרס (which was split is impure through treading) – but if it was not split, it not impure through treading, for we say to him: “Stand and let us do our work.” But when it was split and liquids come out, it is not worthy other than for lying. But less than two LOG or more than nine Kab, is not ritually impure through treading and even if it was split.
+ונתפחה (and it swelled up) – on account of the rains the wood swells and the split is closed up.
+טמאה טומאת מת – as it was at the outset before it became split, because it has a receptacle. But it is not impure from treading, for it is not designated to lie upon it, for they use it in kneading.
+בקדים ונסדקה – after the wood had swelled up and the split had closed up, he placed it in an east wind and it split.
+טמאה מדרס – that it returned to being fit for lying but not to knead with it.
+זה חומר בשיירי כלי עץ – that at their outset they are not impure through treading, but when they are split, they are impure through treading.
+כלי נצרים – baskets made of wickerwork of willows and of similar things.
+עד שיתחסמו (until they be sealed/glazed) – when their upper rim/lip is completed.
+אע"פ שנשרו שפתותיהן כל שהן – that their lips fell and there doesn’t remain anything of their lips to any degree at all, they are ritually impure.
+
+Mishnah 3
+
+מקל – merely [a wooden] staff that a handle/heft for a hatchet according to the time [of use], but did not fit it [permanently] within it.
+חיבור לטומאה בשעת מלאכה (is a connector for uncleanness at the time of its use) – even though that on its own, it is a plain wooden vessel, it does not receive ritual uncleanness; but here it is a sleeve, and handles increased through the Torah of the defilement of the vessel or the food, and if the ax/hatchet became defiled, the handle became defiled, and similarly, if the defilment came in contact with the handle, it is defiled, and the ax/hatchet became defiled with it. And specifically, at the time of work there is a connector/attachment to defilement, but not during the time when not working., for when it is not the time of work, a person generally would throw them among the wood.
+דיוסטר (the transverse staff of the upright loom/pole reaching from end to end) – a vessel that one uses for two sides. [The word דיוסטר – is now broken down into its component parts. "דיו" is “two;” "סטר" is “sides,” as we translate in Aramaic, “to one side.” And it is a staff that has two incisions, one from the bottom and the other from the top, and two handles are inserted in them, one from the east to the west and one from the north and the south, and the women roll the yarn that is in the spindle, and we call it NASPA in the foreign language. And sometimes they make these handles from iron and they receive ritual impurity.
+קבעו בכלונס (if he inserted the transverse staff of the loom in the beam/yarn winder) – if he inserted the transverse staff of the pole reaching from end to end), that is the staff with its two handles/pegs in the beam, which is a long and large piece of wood that is fastened into the ground.
+טמא – the traverse staff of the upright loom reaching from end to end is impure from this side and that, if the defilement came in contact with it, for it is an attached staff to the handles/pegs whether at the time of work or not at the time of work, since it was affixed, a person is not likely to throw it among the wood, but the traverse staff of the loom in the beam, it is not attached to it, and the rest of it whether above or below is ritually pure, for the staff of the loom in the beam is long and large.
+
+
+כסא – that is made, and it is affixed into the traverse staff of the loom in the beam, the chair is impure through treading, but the traverse staff of the loom in the beam is not attached to it to be made impure through treading like it.
+עשה בו כסא –from the traverse staff of the loom in the beam, he made a chair.
+אין טמא אלא במקומו – that is, the need of the sitting. But the rest of the traverse staff of the loom in the beam is pure.
+קבע הכסא בקורת בית הבד (if he affixed the chair onto a beam in the olive press) – that gathers/stores away the il from the olives, the chair is ritually impure through treading, but the beam is not attached and is a pure. But if from the wood of the beam itself the chair is made at one end, even the chair is pure, for we say to him: “Stand and let us do our work.” And it is taught in a Baraitha in Torat Kohanim [i.e., the Sifra, the Halakhic Midrash on the Book of Leviticus): “[Any bedding on which the one with the discharge lies shall be unclean, and every object] on which he sits shall be unclean” (Leviticus 15:4) – “it includes even one who sat on a stone or on the beam, the inference teaches us, a vessel, but not a stone nor a beam, and I will not exclude the vessels of stone, the vessels of excrement or vessels of earth, the inference teaches us the vessel, the vessel that is designated to receive impurity, but these vessels do not receive defilement ever (see Sifra Metzora, Parshat Zahav, portion 4, beginning of the seventh chapter, letter 10). I lack all other than a chair or a bench or a chair with a back/soft seat that is designated for sitting , from where is the chest of the bath attendant, a chest that opened from its side, a trough from two LOG until nine Kab that was chipped, he is unable to wash his foot in it, the inference teaches us, “and all the vessel,” which is an extension. It is possible even if he covered a Seah and sat upon it, a field requiring three Kab of seed and he sat upon it, the inference teaches us, “on which he sits” (Leviticus 15:4), that which is designated for sitting, we don’t say to him: “Stand up, and let us do our work” (see Talmud Shabbat 59a).
+
+Mishnah 4
+
+עד שיקצע (until he smooths/cuts off/trims the rough parts) – that he would cut it off and establish it for sitting. And the Halakha is according to the Sages.
+אע"פ שקבעה בכותל טמאה – through defilement through a corpse or a reptile. But it is not annulled from being a vessel, and we don’t say a vessel that is attached to the ground is like the ground itself, but rather only when it was attached/connected to the ground at its outset, or that it was made in order to serve the ground.
+
+Mishnah 5
+
+כופת (a stool/a block with a concave top to sit upon) – a vessel designated for sitting. And it is of date-palm.
+שקבעו בנדבך (that was fixed into a course of the wall, course of bricks/stones) – in the row of the building.
+בנה עליו ולא קבעו (built upon it but did not fix it) – in the manner that the artisans do when building an arch/doorway over the boards and afterwards sawing them.
+טמא – if he person with gonorrhea sat on the building that he is upon, the stool/block with a concave top to sit on that is under the building is defiled. For the person with gonorrhea defiles that which he sits upon and that which he lies upon that is under the stone used for closing a pit (which may be over a corpse). And similarly, they fixed it but did not build upon it and the person with gonorrhea sat upon it when it is fixed, it is ritually impure, but it is not nullified in this. But when he fixed it and built upon it, it is nullified in regard to the wall, and it is like a wall.
+מפץ (a mat of reeds, bark, the poor man’s mattress) – like the species of matting made from reeds or from bulrushes/reed-grass.
+על גבי הקורות – of the attic.
+מעזיבה (a concrete of stone chippings, clay) – plaster and pebbles of stones that one places on the room. And all the while that one did not fix the mat of reeds in the walls and the person with gonorrhea sat on the concrete of stone chippings, the mat is defiled that is below it, but it is not annulled from the laws of a vessels, for if he wanted, he could take it. And similarly, if he fixed it but did not place upon it the concrete of stones and the person with gonorrhea sat upon it, it is impure from sitting. But it is not annulled until he fixes it and places the concrete of stone chippings upon it.
+כדרך קבלתה – its rims below.
+כדרך שלא קבלתה – its rims above.
+
+Mishnah 6
+
+סדין שהוא טמא מדרס – and it is appropriate to be defiled through treading, as it states, but it is not actually defiled through treading. For if so, as it is taught in the concluding section ‘of the Mishnah] “that is susceptible to uncleanness from corpse uncleanness,” let it be taught “but it is impure through contact with treading, as it is taught in the third chapter of Tractate Menahot (הקומץ רבה) [see also Tosefta Tractate Kelim Bava Metzia, Chapter 11, Halakha 9].
+ועשאו וילון – a curtain for the opening, or a curtain for a ship. And specifically, when he made it through a change in action, but thought [alone] does not remove it from defilement that it was appropriate for it.
+אבל טמא טמא מת – because the sun warms it (see Talmud Betzah 14a) it (i.e., the sheet) is wrapped in its rims periodically, therefore, it is not annulled from the laws of a vessel.
+מאימתי טהרתו – that the law of treading is annulled from it.
+משיתפר – In the Tosefta it is proven that the School of Shammai (see above, Tractate Kelim Bava Metzia 11:6) requires when it is torn and one fixes it to the measure of the opening, and one sews on it loops/couplings to hang it on a curtain or on a ship. But the School of Hillel states: “when he ties it up” and it doesn’t require tearing. But rather, one he ties on it the loops/couplings in order to suspend them upon them. And there are books that have the reading: “The School of Shammai states from when it is broken,” and that this is the reading, meaning to say, that when he breaks it and tears it in order to sew it to the measure of the opening.
+ר' עקיבא אומר משיקבע – from the time that he will hang it on the opening or on the ship. And the Halakha is according to the School of Hillel.
+
+Mishnah 7
+
+לארכה טהורה – the length of the reed corresponding to the length of the matting [of straw], is pure, but it is not appropriate for lying, for the reeds damage the person lying down, but they are not appropriate for anything other than interlacing.
+כמין כי – the Greek [letter]. That is akin to the reverse of our [letter] "כ". Meaning to say, it is always impure util he pulss the reeds from three sides. And the Halakha is according to the Sages.
+עשאם לרחבה – the length of the reed to the width of the matting.
+ד' טפחים – when there is between each reed four handbreadths, it is appropriate to lie upon between the two reeds.
+נחלקה לרחבה – and its reeds were broken in-half.
+רבי יהודה מטהר – for it is not appropriate for lying. But the Halakha is not according to Rabbi Yehuda.
+המתיר ראשי מעדנים (he who loosens the tops of reed matting) – it is custom of those who make matting that when they complete the mat, there remains a kind of border/hem. And they raise it in all two handbreadths a twisted thread and tie it so that the web will not be destroyed. For if it remains, it stands to be destroyed and would be annulled from the notion of being a vessel, and is pure. 
+Reed matting, ties, like (I Samuel 15:32): “Agag approached him (i.e., Samuel) with faltering steps,” meaning to say, it is tied in the manner that forbidden things are tied, and similarly (Job 38:31): “Cast you tie cords to Pleiades.”
+שהם של ששה טפחים – two handbreadths between each reed matting, and a handbreadth from here and a handbreadth from there.
+משתקנב (when it will have been trimmed) – that he will sever/cut and lop off the heads of the protruding membrane, and this is cutting/trimming.
+
+Chapter 21
+
+
+
+Mishnah 1
+
+הנוגע בכובד העליון (he who touches the upper beam from which the warp depends) –the weaver has two round pieces of wood, the first that the warp (i.e., longitudinal) thread is wrapped around, and the second that is in front of it that all the while that he continues to weave, he wraps the woven curtain. And because they are heavy, they are called כובד.  And the upper beam from which the warp depends is what is in front of him, and the lower beam (כובד התחתון – the roller on which the web is wound as it advances) is distant one from him for all the warp (longitudinal thread) is wrapped on it.
+הנירין (the cross-beam of the loom – the leashes or thrums to which the threads of the warp are attached) – they are the woven threads on the reed, and for them, they raise slightly the threads and make a path that the weaving of the thread goes.
+קירום (the row of slips or thrums in the loom to which the threads of the warp are attached) – comb/strigil that one strikes on the weaving and fastens the threads
+בחוט שהעבירו על גבי ארגמן – after the embroidered garment is made, they place threads on it that it should not become soiled, and those threads were not attached to the cloth.
+ובעירא (white substance, undyed wool or cotton – this is the "אירא" /undyed wool or cotton that is mentioned in the first chapter of [Tractate] Shabbat [11b]: "ולא גדרי באירא שבאזנו"/nor a common weaver with undyed wool in his ear. And this is a small piece, from wool or flax or from wool of the vine that they weave within the wraps for beauty, and he throws it into the warp/longitudinal direction of the latitudinal direction/woof that is wrapped within it, and there are some of them that are black and red, and if it will not be eventually restored, such as for example that it is red and now he wants to bring in undyed black wool, and even those it has not split the cloth, there was no attachment/combination.
+בנפש המסכת (the woof) – the threads of the woof/latitudinal direction that go within the warp/longitudinal direction within the body [of the garment], and every thing that the weaver places within the woof to repair his weaving is called "נפש" /the soul of the woof, and when he comes in contact with them it is coming into contact with the clothes – which is attachment.
+שתי העומד (the warp of the standing loom) – that he needs still for the clothing and stands to be woven.
+וככפול שהעבירו על גבי ארגמן (the double/folded over thread which one passed over fine purple) – a piece of the cloth that they sew on the purple so that it doesn’t become soiled, it is like it is attached to the cloth.
+עירא שעתיד להחזירה (the spool which is going to be returned [to the web]) – as I have explained above.
+בצמר שעל האימה (with the wool that is on the distaff) – there are those who have the reading [of the word אימה as] עימה with an "ע" and it is all the same. And it is a long staff or a reed that the women tie up the wool and spin.
+באשוויא (the staff around the which the wool is put, spool) – the wool that is on the spool, and the distaff and/or the spool both of them are made for spilling, but each is different from the other in their shape/form.
+טהור – for it is not attached.
+פיקה (whorl, spinner) – a kind of small round piece of metal that has an incision, that the women put into the top of the spindle/distaff to make it heavy, and they call it a POSROLAV in the foreign language.
+עד שלא פירעה (until they didn’t lay it bare) – before releasing it.
+משפירעה – once he released it.
+
+Mishnah 2
+
+קטרב (cross-piece in front of yoked animals; the pin fastening the ropes of the yoke to the pole) – it is explained above in Chapter “Metal Vessels” (Tractate Kelim, Chapter 14, Mishnah 4) which are two pieces of wood from two sides of the yoke in which incisions have been made , and they bring into this incision a piece of wood called a קטרג /cross-piece in front of yoked animals/the pin fastening the ropes of the yoke to the pole, and tie it so that the cattle will not become detached/slip away.
+בעין (ring-shaped pad around the animal’s neck – a halter of soft material) – a woolen or leather pad or sack that they tie on the neck of the animal and the yoke is upon it.
+עבות (chain or rope for fastening the yoke of the animal to the plough – the pole tied to the yoke by means of a knotted rope) – a long and thick piece of wood tha tis in the plough, that enters into the yoke.
+החרב (the sword-shaped handle of a plough) – a piece of wood made in the shape of a sword that catches in the wild-growing bushes.
+והכורך (part of a plough containing a receptacle out of which the seed falls during the ploughing) – a curved piece of wood similar to a saddle/handle of a saddle and it is sunk in the ground at the time of the ploughing.
+ביצול (in the cross-piece or handle of the plough) – a piece of wood that the person who ploughs holds in his hand, and he strikes the plough on each side when he wants. The explanation of – [the word] "יצול" – is a staff [as in] (Deuteronomy 16:19): “you shall not judge unfairly,” which we translate into Aramaic, “you shall not pervert the law.”
+עין של מתכת – the metal ring.
+לחיים (cheek pieces/plough guides) – two pieces of wood that are in the incisions of the yoke.
+עריים (iron-tipped ploughshare) – made like a kind of vessel of chiseling stones and with it breaks up clods of dirt. And it is called עריים from the language of (Jeremiah 51:58): “[Babylon’s broad wall] shall be knocked down,” (Psalms 137:7): “Strip her, Strip her to her very foundations!” But the Halakha is not according to Rabbi Yehuda who declares the cheek pieces/plough guides to be pure [used to increase the soil].
+
+Mishnah 3
+
+מגרה (saw) – iron filled with notches that we saw with it the tablets and boards. And in the foreign language it is SIGA. And the saw has two pieces of wood, one from this side and another from the other side, and through them the carpenter/artisan captures wood and at the time that he saws the tablets, and these pieces of wood are a handle for the saw. But if the saw became defiled, a person who comes in contact with/touches them is impure, for they are handles to it.
+בחוט ובמשיחה (the string and the rope of the saw) – at the top of these pieces of wood which are handles, they tie a string or a rope or a rope’s length that goes over the length of the saw and attaches between its teeth and preserves it.
+באמה (crosspiece) – a long piece of wood that is the middle of these two pieces of wood and goes throughout the length of the saw is called an אמה".”
+בסניפין (the side-pieces of the saw which hold the blade, and the wedge with which the cord is twisted) – a small piece of wood that is placed from the string and the rope of the saw until the crosspiece, and upon it, it twists and makes a fringe of the string and the rope of the saw, and one head is within the thread and the other is within the crosspiece, and sometimes he would put two there.
+מכבש (carpenter’s vise for straightening wood) – it is a place that the carpenter has for wood that he presses and detains the curved pieces of wood and the curved tablets/boards and the crooked pieces in order to straighten them, and similarly, he detains there the wood and the boards that they should not move this way or that until he repairs them for his work.
+קשטנית (bow=shaped handle of a borer, “bow-drill”) – like a kind of small bow of wood that they insert in it the iron of a borer when he wants to bore/penetrate into it, but when a person holds the bow and rolls the iron in it, but if the iron is impure, the bow is not defiled, for it is not considered an attachment, for it was their practice to not attach the bow to the iron.
+מסר הגדול – large saw that is made to saw beams, and they make it like a kind of square from thin pieces of wood and the saw is in the middle and that square is called a frame.
+טהור – the part that is impure is only that of the place of the holding of the handle alone. But the Halakha is not according to Rabbi Yehuda.
+יתר (bow-string) – the cord of the bow. It is the language of (Psalms 11:2): “they set their arrow on the string.”
+אע"פ שהיא מתחוה (even though it is stretched out) – even though the arrow in the bow-string and in the bow is stretched to shoot it, and the arrow is is defiled, the bow and the bow-string are not defiled, for the arrow is not connected/attached to the bow and the bow-string.
+אישות (mole) – it is a creature that has no eyes. And the owl, we translate into Aramaic as moles, and we hunt it because it destroys the fields.
+טהורה – that it is not considered a vessel.
+כל זמן שהיא מתוחה – and an iron arrow is in it. If the arrow is defiled, the [mole] trap is defiled. Ut the Halakha is not according to Rabbi Yehuda.
+
+Chapter 22
+
+
+
+Mishnah 1
+
+השלחן והדלפק (the table and the delphica/a three-legged table used as a toilet table or a waiter) – a wooden vessel that they place upon it flasks and jugs and food and liquids, and from it, they take and place it on the table.
+ושייר בהן מקום הנחת כוסות – which was not damaged or that was not covered [with marble], for if all it were covered with marble, it would be pure like a stone vessel, for we follow after its covering.
+מקום הנחת חתיכות – of [pieces of] bread and meat. For if there was no place on the table for the placing of pieces [of bread and meat], it is not a table and it is not a delphica/three-legged table used as a waiter. But the Halakha Is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+שניטלה אחת מרגליו טהור – for it is not fit as a table, for it is not appropriate to eat upon it.
+ניטלה שלישית טמא – for it is appropriate to eat upon it like on top of a board. And it is something that he would consider to eat upon.
+אינו צריך מחשבה – for since it is appropriate to eat upon it, it is susceptible to receive defilement.
+וכן הדולפקי (and similarly the delphica) – its law is like that of the table. And just as there was disagreement regarding a table, so there was disagreement regarding the delphica. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+ספסל – a wide and long board/plank, its one end/head/ is fastened with a a high board/plank and similarly its second head/end, in order to left it up from the group that it would be appropriate to sit upon.
+ניטל השני טהור – for it is not similar to a table that if the removed three legs it is impure, for a bench whose two ends/heads were broken is not appropriate for sitting, for a person who sits upon it is like sitting on the ground.
+אם יש בו גובה טפח אמא – that the board/plank is a handbreadth thick it is appropriate for sitting.
+שרפרף (a sort of camp stool/footstool) – a bench for the footstool of a person.
+הכסא שלפני קתדרא (stool that is before the throne/chair with a back) – its law is like that of a footstool.
+
+Mishnah 4
+
+שניטלו חפויט (that its seat boards/coverings were removed) – it is the language of covering that opens, like a kind of teeth that extend outward from all sides of the chair of the bride, and are made in order to support them.
+בית שמאי מטמאין – for they are still fit for sitting.
+ובית הלל מטהרין – for they are not fit for the bride, for it is like it is broken.
+אף מלבן הכסא טמא – meaning to say, that even the frame of the chair on its own, without the seat and without its cover is impure, all the more so that he chair without its covering is impure. The frame, is the form of square brick they make on the chair and they sit upon it.
+כסא שקבעו בעריבה (a chair that one affixed to a trough) – they brought a chair from another place and affixed it in a trough in the manner of his sitting. But the trough is not impure through treading. For it is appropriate for kneading.
+בית שמאי מטמאין – for it did not annul the seat concerning the trough.
+ובית הלל מטהרין – [makes it pure] from [impurity through] treading, for the seat is nullified concerning the trough. But concerning a seat made in the trough itself, the School of Shammai agrees with the School of Hillel that it is pure.
+ושמאי אומר – even the sea that is made inside the trough itself is impure through treading.
+
+Mishnah 5
+
+כסא שלא היו חפויו יוצאין – that the boards/planks do not protrude outside of the chair. That the chair is made from four [pieces of] wood and planks fixed from three directions of the chair stands high under the wood that is fastened with each other, and from above the wood, tablets are made to sit upon them. But if the tablets are broken that are made for sitting, one can tip the chair to each side that one wishes and to sit upon those boards that are affixed from the three sides of the chair, but when they protrude outward, he is not able to tip it on its side. And the covers/seat boards mentioned here are not like the covers/seat boards mentioned in the first part of the Mishnah, for they are like protruding teeth, but rather for the boards that cover the wood are called חפויו/upholstered seat.
+
+Mishnah 6
+
+שניטל חפויו האמצעי – that the middle board/tablet was removed and there remains a board from here and a board from there.
+טמא – for it is appropriate for sitting.
+אם היה רחב טפח – it would be appropriate for sitting, but if is not, it is not [appropriate for sitting].
+
+Mishnah 7
+
+שנים מחפויו – from the tablets that are made for sitting.
+רבי עקיבא מטמא – But the Halakha is not according to Rabbi Akiba.
+ונשתייר בו בית קבלה – that is slightly hollow and appropriate to receive pomegranates is pure, and we don’t defile it because it has a receptacle.
+מפני שבטל העקיר – for is made for the primary purpose of sitting and not as a receptacle , for since the primary purpose was nullified, and on whose account it was considered a vessel, the secondary purpose was annulled, but it was not nullified for the reason that it has a receptacle. And this is the Halakha. And this is taught above in the chapter “Who takes apart/loosens” (Tractate Kelim, Chapter 19, Mishnah 10) and in the chapter “Mattresses and Pillows” (Tractate Kelim, Chapter 20, Mishnah 2).
+
+Mishnah 8
+
+שידה (chest, strong box) – made like a kind of ark. And we are speaking of a chest that does not hold forty Se’ah, which is susceptible to receive ritual impurity.
+שניטל העליון – the covering that is over it.
+התחתון – its rim.
+ניטל העליון והתחתון – but the planks that are on the sides remained.
+וחכמים מטהרין – And the Halakha is according to the Sages.
+הסתת (stone-cutter, chiseler) – who cuts/chisels stones. And he prepares for him a place to sit on one end of the stone when he is cutting/chiseling the other end.
+
+Mishnah 9
+
+כופת (a block with a concave top to sit upon/bolster, stool) – a thick and wide piece of wood, and this is implied in his explanation in the Tosefta (see Tosefta Demai, Chapter 1, Halakha 11 and see also Tosefta Kelim Bava Batra, Chapter 2, Halakha 1).
+סרקו – which was painted.
+וכרכמו (which was varnished) – which was colored with crocus/saffron.
+ועשאו פנים (or was polished) – he invalidated it with an adze and made it smooth with a tool for planning wood, that it should have a nice appearance.
+רבי עקיבא מטמא – for it is for sitting.
+וחכמים מטהרין – for it is considered like a plain piece of wood.
+עד שיחק בו (until he will make a hollow on it) – until he hollows out a place of sitting.
+התקינו לישיבה – from impurity through treading/Midras, because they are not made for sitting and knowledge of it was abolished among all people.
+סרגן בגמי (if he plaited them over with reed-grass) – on their openings, in the manner that they plait the beds.
+טמאין – that the straw and the hackled wool/a soft spongy substance won’t be able to fall, and they are appropriate for sitting.
+
+Mishnah 10
+
+האסלא (privy/toilet; iron frame of a privy-stool covered with leather) – place of sitting of iron which is covered with leather, and they sit upon it in the toilet.
+פירשה (if it was separated) – the leather from the iron.
+העור טמא מדרס – that the leather by itself is appropriate for sitting, but the iron without the leather is not appropriate for sitting, but it is appropriate for other usages.
+טרסקל (basket) – a small basket made from peeled willows, and they eat bread upon it.
+והטרסקל טהור מכלום (a chair on three legs, a camp-chair is clean of all) – that because of its being small, it is not appropriate for sitting , and neither for the rest of the usages, for it has no walls.
+ספסלים שבמרחץ – they are of marble.
+ששתי רגליו של עץ טמא – if the person with gonorrhea sat upon it, the legs of wood are unclean because of uncleanness through sitting. But the bench itself is ritually pure, for the stone vessels have no defilement at all, neither from the words of the Torah nor from the words of the Scribes.
+ואחת של אבן טהור – for it is as if the bench is completely made from stone.
+ששיגמן (which one planed; or that one joined with bamboo) – that had become unfit and were repaired with a tool to plane wood/a chisel.
+שיהו המים הולכים תחתיהן – but they are not made for sitting, but people sit there in order that they not be soiled from the water of bath-houses that come out. And the Halakha is according to the Sages.
+קנקילין (perforated vessel for fumigation) – a vessel that they place fire and sulfur underneath them in order to fumigate the clothing that is upon it.
+שיש לה בית קבלה כסות – that it has a receptacle to receive the clothing that is upon it.
+ככוורת – that it is perforated from its two sides.
+
+Chapter 23
+
+
+
+Mishnah 1
+
+הכדור – PLOTA in the foreign language.
+והאימום (model, shoe-maker’s last) – frame of a shoe. And all of these their outer sections are leather and they filled from the inside with hair or hackled wool/a spongy substance.
+והקמיע והתפילין (the [parchment] amulet and the phylactery) – there is within the housing of leather [Biblical] portions written on parchment.
+ובמה שבתוכן טהור – if one of these was defiled through [contact with] a corpse and afterwards was torn, and a person came in contact with what is within them, he is ritually pure, because there isn’t any attachment with what is within them, and there isn’t anything that is within them that is ritually impure like them.
+הכאוף – like אוכף/saddle.
+הנוגע במה שבתוכו טמא – if the saddle was defiled through [contact with] a corpse, just as what touches it is ritually impure, so the person who coms in contact with what is within it is also ritually impure.
+מפני שהתפר מחברו (because the stitching connects it – the covering to the stuffing) – and makes it one, that which is within with the outer part.
+
+Mishnah 2
+
+זריז האשקלוני (the Ashkelonian saddle) – a wide belt in which harness/saddle the cattle. It is the Aramaic translation of (Genesis 22:3): “And he (i.e., Abraham) saddled his ass,” and he saddled it. And in Ashkelon they make it of wood, and it is called the Ashkelonian saddle on account of their place.
+מדוכה המדית (a Median mortar – on the protruding handles of which the pounders ride when at work) – a mortar that is made in Median. They take a large, thick, and long piece of wood, and they hollow it out/shape a receptacle in its middle, and ride upon it from here and from there and pound it/crush it. Therefore, it has upon it the law of מרכב/riding upon it.
+עביט של גמל (the cushion on the camel’s back) – It is the Aramaic translation of the camel bearing for the first time, the cushion on the camel’s back (Genesis 31:34): “[Rachel, meanwhile, יhad taken the idols and placed them] In the camel cushion [and sat on them].”
+טפיטן של סוס (horse-cloth, housing) – the saddle that is upon the horse in the language of eh Mishnah it is called טפיטן/horse-cloth, housing, and for a camel, its name is a cushion/עביט, and of a נאקה/camel it is called a saddle, each one has its name upon it. And all of them are for riding, but there are from them that sometimes they are made to sit upon them.
+טפיטן של סוס טמא משום מושב – but it is not ritually impure through riding other than which is designated for riding through spreading of the feet, but it is not made for sitting at all.
+בקונפון (plain for exercise and amusement – because soldiers and sports stand upon it) – a field that the kings play there, and they regularly sit on the horse-cloth/housing of the horse to see the playing of the king, therefore it is impure through sitting. קןנפון is a field, KANPO in the foreign tongue. But the Halakha is not according to Rabbi Yossi.
+אבל אוכף של נאקה טמא – Maimonides explained, that it is impure through sitting. And the first Tanna/teacher said it, for he argues concerning the horse-cloth of a horse, but agrees regarding the saddle of a camel that it is ritually impure through sitting. But my teachers/Rabbis explained, but a saddle of a camel is impure through riding. But Rabbi Yossi stated that, for he agrees with the first Tanna/teacher regarding the saddle of a camel that it is not designated other than for riding.
+
+Mishnah 3
+
+חלק מגעו ממשאו (distinguished touching it from carrying it) – for a person who carries [something] defiles clothing but the one who touches it does not defile clothing.
+תפית של חמור (saddle of a sumpter-ass – consisting of wooden frames) wood that we place on top of the donkey to attach and to tie upon them the load, but they are not appropriate either for riding nor for sitting.
+שינה אתת הנקבים (if one changed the width between the spaces) – that through the change of their incisions/spaces, one gives place for a person to sit there.
+או פרצן (or broke them into one another) – that he removed them from their places and put them one at the side of the other. And there are those who interpret: the saddle of a sumpter-ass is pure because there isn’t a handbreadth of width, and all where there isn’t a handbreadth of width is not appropriate for sitting, and when he changed the width between the spaces, that is, that he widened the place for sitting or that he broken them into one another, and it became a place of sitting that was a handbreadth wide, it is ritually impure.
+
+Mishnah 4
+
+המטה והכר והכסת (the bed and the mattress and the cushion) – even though that the corpse does not defile through treading, and these are made for a corpse but not to sit upon, even so, they defile through treading, because the women sit upon them [and bewail their dead] (see Tosefta Kelim Bava Batra, Chapter 2, Halakha 8).
+ומשבר של חיה (the travailing chair of the midwife) – the sitting place of the woman who is giving birth. We translate into Aramaic that of (Exodus 1:16): “[When you deliver the Hebrew women, look] at the birthstool: on the travailing chair/על מתברא.
+שהוא כורם עליו (upon which he piles the clothes – to press them) – we have this reading. Meaning to say, that he folds and repairs there the clothing.
+אמר ר' יוסי אין בהן משום מושב – and our Mishnah of the chapter that is above (Tractate Kelim, Chapter 22, Mishnah 7) where it is taught: "כסא של כלה שנטלו חפויו"/”Also a chair of the bride whose seat boards have been removed” which implies that if the seat boards had not been removed it is ritually impure. This is in conflict with Rabbi Yossi. But the Halakha is not in accordance with Rabbi Yossi.
+
+Mishnah 5
+
+החרם (the fish net) – it is the language of (Ecclesiastes 7:26): “[Now, I find woman more bitter than death;] she is all traps, [her hands are fetters and her heart is snares].” A net is made from threads that are tied one to the other, and in it are many incisions, but that there is a bit at the bottom of the net that is woven like clothing which is called זוטו/a catch, a bag-like receptacle for catch in the fisher’s net;/the solid web of the net-work (being a receptacle of solid web). And the entire net is susceptible to receiving defilement because of the webbing like clothing that is at its bottom.
+הרשתות והמכמרות (the nets and the traps) – kinds of traps that they hunt wild beasts, and birds and fish.
+מדף (clap-board, trap for birds) – the hunters that hunt birds bring a board of wood and place underneath the board [pieces of] wheat or broken pieces [of barley] , and the bird comes to eat them and the board falls upon it and it is captured.
+פלצור (a kind of snare, press) – a kind of wooden trap.
+הסכרין (the skeins of the fisherman/water-locks for fishing purposes) – that close up and dam in/bar the water, it is the language of (Genesis 8:2): “The fountains of the deep [and the floodgates of the sky] were stopped up.”
+טמאים – they are susceptible to receive defilement if the came in contact with a corpse or a reptile.
+אקון (reed basket used as a fisher’s cauf) – a basket that they hunt in it fish.
+רטוב (basket made of green twigs, used as a bird’s trap) – a basket that they hunt birds with.
+כלוב (shed, coop, twisted together) – it is made from wicker of a folded willow or from reed-grass, and there is a cavity in the center, or less between each wicker, and they place birds there. And we call it GEVIAH in the foreign tongue. And in Scripture (Jeremiah 5:27): “As a cage is full of birds, [so their houses are full of guile;].”
+
+Chapter 24
+
+
+
+Mishnah 1
+
+שלשה תריסין הן – there are three laws divided/disputed from each other regarding shields, which are protecting.
+תריס הכפוף (bent shield) – which is found with us, that surround a person from three directions.
+טמא מדרס – that is made for lying, that we lie upon it during war, and all the more so, that it defiles through that which is impure through contact with a corpse, that we hold that all who are impure through treading are defiled through contact with a corpse.
+שמשחקין בו בקומפון (with which they play in the field/plain for exercise and amusement) – in the field of the king’s valley, two come, each one with his sword in his hand sand a small round shield that is not bent in his left hand, and each of them learn to defend with his shield so that his fellow doesn’t strike him. And we call it ASHGARIMER in the foreign language.
+טמא טמא מת –and the same law applies when he is defiled from the defilement of a reptile or from a carrion and the rest of the defilements together, except for treading, which is not made one of the original causes of Levitical uncleanness if a person with gonorrhea lay on it or sat upon it, but rather first degree [of Levitical uncleanness] like when having contact with someone with gonorrhea.
+ודיצת הערביין (a shield used at Arabian sports) – the smallest shield that the Arabs use for dancing/rejoicing and for joy and sport, but it is not a vessel of use [and is clean of all uncleanness].
+
+Mishnah 2
+
+בקתדרא (of a throne) – which is short and surrounded from three sides.
+טמאה מדרס – that it is designated for sitting.
+כמטה – which is long and designated for placing on it wares/goods. And a person who lies on it, we say to him, “Stand up and let us do our work.”
+ושל אבנים – that is made to carry stones on it.
+טהורה מכלום – because it is breached from its bottom with large incisions like one that produces a pomegranate.
+
+Mishnah 3
+
+שנסדקה טמאה מדרס – for since it became chipped off/cut into and is not appropriate for kneading, we designate it for sitting.
+טמאה טמא מת – for it is a vessel of usage.
+הבאה במדה (holds prescribed measure) – that it holds forty Se’ah in moist which are two Kor dry.
+טהורה מכלום – that because of its heaviness and size it doesn’t carry full, but we require something similar to a sack that carries full and empty.
+
+Mishnah 4
+
+תיבה שפתחה מצדה – it is used for sitting with its work/task, that we are able to use I when he is sitting, at the time when its opening is on its side. Which is not the case when its opening is from above. And [the words]: "הבאה במדה"/ that which holds the prescribed measure that are taught in our Mishnah that it is clean of all, refers to that it is not designated for Midras/treading uncleanness, for that which is unclean through treading – is even when it holds the prescribed measure, it is always impure.
+
+Mishnah 5
+
+תרבוסים (dressers/counters) – leather vessels similar to chests.
+ספרים – who engage in blood letting.
+טמא מדרס – it is large and appropriate for sitting or to mix wine upon it.וש
+שאוכלים עליו – it is a vessel of usage.
+ושל זיתים – to press on it the olives. It is not considered a vessel for human usage.
+
+Mishnah 6
+
+בסיסאות (stands) – (Exodus 30:28) “and its stand” which we translate into Aramaic as "וית בסיסיה"/and its stand.
+ושל דלפקי (delphica – a three-legged table used as a waiter or toilet table) – a wooden vessel that one places upon it flasks/bottles with a wide belly and a narrow neck and jugs and food and drinks, and from it, we take and place on the table. But the base that is in front of it is not for sitting, but it has the status of a vessel.
+ושל מגדל (turret, cupboard) – a wooden storehouse. ARMRIAV in the foreign language.
+טהור מכלום – it is not a vessel and its shape proves it.
+
+Mishnah 7
+
+שלש פנקסיות הן (three kinds of writing tablets) – that are made to write uppn them, like the shopkeeper on his writing tablet.
+אפיפורין (papyrus) (see Tractate Kelim, Chapter 16, Mishnah 1) – a board that they place upon it the powder of the dust and they write upon it purchases. And it is large and appropriate for sitting.
+שיש לה בית קבלו שעוה – a board that the grind its face in wax and mark on the wax with a chisel.
+וחלקה (smooth one) – that has no wax on it, and they write upon it with ink, and it has no receptacle.
+
+Mishnah 8
+
+של זגגים (frame of the glass-makers used to put their wares on) – they place upon it glass vessels.
+סרגין (frame of the netmakers) – those who make harnesses/riding seats. In Arabic they call מרכב/riding seat a SIREG. And there are those who interpret/explain that they strap (in zig-zag)/girth the lattice-work/mesh, and it is pure from everything, because it is not from what a person uses.
+
+Mishnah 9
+
+משפלות (wicker baskets carried on a pole over the shoulder – see also Tractate Kelim, chapter 19, Mishnah 10) – baskets made to bring out manure to the fields.
+של זבל טמאה מדרס – for It is appropriate for sitting.
+והפוחלץ (a bale made of a net of ropes with wide meshes , containing the freight of camels) – it is made similar to sieve made of netting and its incisions are wider than that of wicker baskets of straw , and it is not fit for even to receive straw, since its incisions are so wide, and it is also not fit for sitting , for its ropes are hard and they are not fit for sitting upon the, therefore they are pure from everything.
+
+Mishnah 10
+
+מפצים (mat of reeds/poor man’s mattress) – like a kind of matting made from a species of rush (so named from its sharp edges) and from fibrous substance and reed and bulrush/papyrus and similar kinds of things.
+ושל צבעים (and of dyers) – that the dyers put them upon them clothing.
+טמא טמא מת – that they are not designated for sitting , but they have the status of a vessel.
+ושל גתות (and of winepresses) – that are made to cover grapes and olives with them.
+
+Mishnah 11
+
+חמתות (goatskins drawn off the body without opening the belly and sewed up and pitched at the ends where the legs and the tail were cut off) – leather skins.
+תורמלין (three kinds of bags – with regard to Levitical uncleanness) – large leather pouches that the shepherd places his belongings into (see also Tractate Kelim, Chapter 20, Mishnah 1).
+המקבלים כשעור (those that hold the prescribed quantity) – That is explained above at the beginning of the Chapter כרים/Mattresses (Chapter 20 of Tractate Kelim, Mishnah 1). The goatskin of seven Kab, and the shepherd’s bag of five Kab. And all the more so, if it holds more, it can be used for sitting with its work, but not with less than this.
+ושל עור הדג טהורים מכלום – for all that comes from live creatures that are in the ocean is pure.
+
+Mishnah 12
+
+לשטיח (rug) – to stretch/spread on the ground to sit upon it.
+לתכריך הכלים (as a wrapper for vessels/utensils) – to wrap up the utensils,, as for example, knives and scissors and needles in order to preserve them.
+ושל רצועות ושל סנדלים – leather that stands to cut from it straps and sandals, is ritually pure from everything, for it is not used for work. But straps that are already prepared, are ritually impure, as is explained in Tractate Negaim, Chapter 11.
+
+Mishnah 13
+
+לוילון טמא טמא מת (that is used for a curtain – is susceptible to corpse uncleanness) – that is made for a curtain/screen in front of the opening is ritually impure, because the attendant wraps himself up in its rims on occasion and warms himself in it.
+של צורות (for shapes, images) – clothing that is in the hand of the embroiderer, and there are many images in it in order to see it to make something like it in another cloth.
+
+Mishnah 14
+
+של ידים טמאה נדרס – because that sometimes they place it (i.e., the napkin) on the cushion and he sits upon it.
+ושל תכריך נבלי בני לוי – that the Levites would wrap their musical instruments in bands/wrappers. And it was the manner of the rest of the people to do so with a leather casing, and even they are ritually pure.
+
+Mishnah 15
+
+פרקלינין (greaves/leggings) – in the form of a hand made of leather that they carry the hunted birds when they catch the bid in their hands, that they call ASHTOR and ASHPAROIR. And with it they go out to hunt wild animals or birds.
+טמא מדרס – because he leans upon it.
+ושל חגבים (and that of locust catchers) – those who go to hunt locusts and place them in it.
+ושל קוצים – to collect thorns. But there those who have the reading of “summer fruit,” that the summer fruit had dried, such as those who make dried figs and raisons in the field.
+
+Mishnah 16
+
+סבכות (head-nets) – a cap that women carry on their heads, made similar to a netting that has in it thin incisions.
+של ילדה – that is appropriate for sitting, and therefore is ritually impure through treading.
+ושל זקנה – her actions prove upon her that it is not fit for sitting. But in the Tosefta (Tractate Kelim Bava Batra, Chapaer 2, Halakha 10 – which teaches the reverse) it is taught that of an old woman it is susceptible for uncleanness from treading (as opposed to uncleanness from contact with a corpse), that she does not strict/particular about it and sometimes she sits upon it. But that of a young girl who is strict/particular about her vessels, does not sit upon it, and therefore it is susceptible to the impurity of contact with corpse uncleanness.
+ושל יוצאות החוץ (that of a whore) – a kerchief that women put on their heads when they go outside. But thee are those who explain/interpret "יוצאות חוץ"/as a whole. It is the Aramaic translation of a whore, a female prostitute, meaning to say, the head-dress of whores.
+טהורות – because they are not considered a vessel. Another explanation. Head-dresses that were torn and most of the hair of woman extends outward, for they do not hold the majority of the hair of woman’s head.
+
+Mishnah 17
+
+מהוהה (threadbare shred) – an old and worn-out cloth.
+שטלייה (that is patched) – like that is patched. From the language of patch upon patch (see Tractate Berakhot 43b), that is to say, that he placed the old shred/patch on the new one.
+הולכים אחר הבריאה (they follow – the status in respect of uncleanness – of the sound one) – we judge it according to the law/status of the healthy one/sound one. If [that one] is impure, it is impure, but if it is pure, it is pure.
+קטנה על גדולה – whether they are both threadbare shreds or both of them are sound.
+הולכין אחר הגדולה – and if the larger one is perforated, like that of one which removes/emits pomegranates that that is breaking like this is purified, also the small one that is attached to it is pure, even though it is whole/complete. But if the larger one is complete, and behold it is susceptible to receive Levitical uncleanness, even the small one (i.e., patch) attached with it is impure, even though it is perforated like that which emits a pomegranate.
+הולכים אחר הפנימית – if the inner one is ritually impure, the outer one is ritually impure, and if the inner one is ritually pure, the outer one is also ritually pure.
+ר' שמעון אומר כף מאזים (Rabbi Shimon says: The cup of the balance) – it comes to explain [the words] of the first Tanna/teacher, and it is speaking of the cup of a metal balance that is ritually impure, for if one patched on the bottom of the vessel for heating water from the inside, the vessel for heating water is impure. But if he patched from the outside, the vessel for heating water is ritually pure.
+טלייה על צידה (if he patched it on its side) – that he attached the patch on ethe walls of the vessel for heating water, not on its bottom, whether from the outside or whether from the inside, it is ritually pure. But the upshot/final result of the entire chapter and the reason that everything is ritually impure through treading or ritually impure through contact with a corpse or pure from everything that are mentioned here, is that it and everything thing that is fit for lying, or that will be made for lying for or sitting or for sitting or for leaning upon is ritually impure through treading. Excepting if it is an earthenware vessel that does not defile by treading, and this we derive from Scripture, as it is written (Leviticus 15:5): “Anyone who touches his bedding [shall wash his clothes, bathe in water, and remain impure until evening],” [The Rabbis] make an analogy between “his bedding” and himself, just as he has purity in a ritual bath/Mikveh, even his bedding has purification in a ritual bath, excluding an earthenware vessel which does not have purity in a ritual bath. But the mat of reeds/poor-man’s mattress which is made for lying, even though it doesn’t have ritual purity in a Mikveh, from what is written (Leviticus 11:32): “any such article that can be put to use shall be dipped in water,” but this is not a utensil/article, nevertheless it is impure through treading as we expand upon from Scripture as it is written (Leviticus 15:4): “Any bedding [on which the one with the discharge lies shall be impure],” [the word] “Any” includes the mat of reeds/poor-man’s mattress , but it ha no ritual purity/cleanliness until it is cut/severed and there remains from it less than six [handbreadths] by six [handbreadths]. But stone vessels and vessels of baked ordure and vessels of earth, are pure from everything. And similarly, everything that comes from the ocean is pure. And wooden vessels that hold the prescribed measurements, that contain forty Se’ah moist which are two Kor in dry, are also pure from everything, because they are not carried full. And similarly, anything which does not have the designation of a vessel, or that is the designation of a vessel but is not from things used by human beings, but are used by those who serve his users, is pure, such as the dresser in which olives are spread and the matting of winepresses and the sheet of frames, that we stated in our Mishnah that they are pure from everything, for they are not considered vessels that are attendant upon humans.
+
+Chapter 25
+
+
+
+Mishnah 1
+
+כל הכלים יש להם אחוריים ותוך – vessels that were defiled through impure liquids, if the liquids came in contact from the vessel’s outsides, their outsides where defiled but not their insides, because the defilement of liquids to defile vessels is not from the Torah, the Sages were lenient in their defilement. But if their inside was defiled, as for example, that the impure liquids touched their insides, their outsides are also defied. And this is what is taught [in our Mishnah[“"יש להן אחוריים ותוך/“they have outsides and an inside,” meaning to say that the law of the outsides is separate from the law of the insides.
+כגון הכרים והכסתות – and even though that we use their insides and their outsides, and that it is fit to reverse them and to make their insides outsides and their outsides insides, nevertheless, the law of their outsides is separate from the law of their insides.
+מרצופין (packing bags, leather bags – adapted for ship-loads) – large leather sacks that they cary in them wares on ships.
+כל שיש לו תוברות (all that have loops/hems/hangers) – loops, couplings, like that of undergarments/drawers, that are sewn on the outsides of the clothing.
+יש לו אחוריים ותוך – for since it has loops/couplings, it is not fit to turn inside out, and its inside is separate from its outside, but when they don’t have loops/couplings/hems, it is fit to turn them inside out, for its inside is not separate from its outside, but rather, when impure liquids came in contact with it whether from its outside or whether from its inside, everything is ritually impure/unclean. And the Halakha is according to Rabbi Yehuda.
+השלחן והדלפקי – For Rabbi Yehuda holds, since its walls are slanted and separate, their insides are judged as insides. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 2
+
+מרדע (handle of the plough-having on one end a broad iron blade/חרחור and on the other a spud/דרבן) – It is a long, round staff that is a third of a handbreadth thick. And at its one end, is a wide piece of sharpened iron to sever/cut the roots, and its name is חרחור/broad iron blade, and its other end is a piece of iron like an awl/borer, whose name is דרבן /spud/point, through which leads the heifer to its furrow/ridge.
+משבעה לחרחור מארבעה לדרבן – if impure liquids fell upon the broad iron blade, it is not impure from the handle of the plough other than seven handbreadths, but if they fell on the spud/point, it is not impure other than four-handbreadths. But Maimonides explained/expounded, that if if impure liquids fell on the handle of the plough seven handbreadths outside from the broad iron blade or outside four handbreadths from the spuds, it is like a vessel whose outsides had been defiled, but its inside was not defiled, and those seven handbreadths that are next to the broad iron blade and the four [handbreadths] that are next to the spud were not defiled.
+אלא לשיריים – when the Sages gave measurements for the broad iron blade of seven [handbreadths] and for the spud four [handbreadths], it was not given other than regarding this matter that if the handle of the plough was broken and there remained next to/adjacent to the broad iron blade seven handbreadths, or adjacent to the spud four [handbreadths, it is impure, because it is appropriate to do some kind of its work. Less than this, it is like the shards of a vessel and is pure. But the Halakha is according to Rabbi Yehuda.
+
+Mishnah 3
+
+זומא ליסארא (soup-ladle, with a spoon on one side and a fork on the other) – a vessel that on one head is a spoon and the other head is a fork; with the spoon one raises the soup from the bowl, and with the fork one lifts with it the meat.
+ר' יהודה אומר אין להם – an outside and inside. The reasoning of Rabbi Yehuda, because that all of these vessels have on their outsides engraved a receptacle similar to what they do for a silver vessel, and sometimes, that they bend it on its opening and use the hollowed out area on the backside.
+ר' שמעון אומר יש להם – regarding the matter of what is inside the vessel, they have the law of outside and inside, for if its outsides were defiled, what was inside the vessel was not defiled But reading the matter of the vessel itself, there is no separation of the law of its outside from the law of its inside, for if the outsides had been defiled, one must immerse all of it [In a Mikveh] as if the inside was defiled. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 4
+
+הרובע וחצי רוצע – as for example, a piece of wood that is thick and long, and it has two measurements engraved one next to the other, one holds a quarter and the other holds half-a quarter, and there is a wall that separates between this one and that one.
+כלי שנטמא תוכו – in astonishment! For if a vessel whose inside was defiled, its outsides were not defiled., but why does it teach in the Mishnah that one-half of the quarter was not defiled? For isn’t its outside the quarter?
+[שלות] קודמין היא (is this the class of those that takes precedence?) – each one of them, takes precedence over its partner, meaning to say, that none has precedence over the other. And just as you say that one-half of a quarter of its backsides to a quarter, so you should say that the quarter is backsides to one-half of quarter. And when the quarter is defiled, its backside of the one-half quarter is defiled but not its insides. But the reading of my teachers/Rabbis is that each group/band takes precedence, because the groups of the students would sit before him (i.e., the teacher) in rows, he asked to them this question already which was asked of me by the group of students that sits in the first row, and such is how I responded them, or perhaps [the quarter’s backside to the half-quarter], etc.
+
+Mishnah 5
+
+הרובע ואחוריו טמאים – the quarter – that is the inside. And the backsides are the walls that surround the quarter from outside. But the wall that forms a partition between both of them, is included in the inside of the half-quarter, and it is pure to the side that is towards the one-half quarter. And similarly, when the one-half quarter is defiled, the half-quarter and its outsides are impure. The half-quarter is the insides, and the outsides are the walls that surround that half-quarter from the outside, but the wall that forms a partition, the side that is towards the quarter is included with the inside of the quarter.
+נטמאו אחורי הרובע – that is, the walls that surround from the outside.
+אין חולקין את הגביים (they do not divide the hind parts/outside parts [of the utensil] – that is the outside parts, for all the outside parts are impure when one of the outside parts became impure.
+מטביל את כולו – the quarter and one-half of the quarter. But the Halakha is not according to Rabbi Meir. And the law of the middle wall is explained above at the end of Chapter Two (Tractate Kelim, Chapter 2, Mishnah 7) for “Rabbi Yohanan ben Nuri says: They divide its thickness.  The [half that] serves the unclean [portion] is unclean; the [half that] serves the clean [part] is clean.”
+
+Mishnah 6
+
+כני הכלים – the bases of the vessels. The phrase (Exodus 30:28): “and its stand,” we translate into Aramaic, “and its base.”
+והוגניהן – just likeואוגניהן /its border, that is to say, its rim.
+ואזניהן (its hangers) – the place where they insert a handle in it.
+המקבלין – that have an inside.
+מנגבן והן טהורין – and these are not considered attached to bring the defilement of liquids for a vessel that has a receptacle. And drying is enough. But for a vessel that does not have an inside, it requires ritual immersion.
+ואזניו וידיו טהורין – The Rabbis made this for recognition, for just as/in order that it won’t burn upon them heave-offering [for the Kohanim] and Holy Things, especially, it was made as a recognition for Terumah/heave-offering, but not for Holy Things, as is taught in the Mishnah further on in our chapter (see Mishnah 9).
+
+Mishnah 7
+
+בית הצביטה (that part of the vessel by which it is seized, handle, neck, cavity for the fingers) – We have the reading [בית הצביטה ] )whereas the Mishnah has the reading of "בית הצביעה"). It is the place where we hold the vessel, when we move it to and fro. It is the language of (Ruth 2:14): “He (i.e., Boaz) handed her roasted grain, [and she ate her fill and had some left over],” whose meaning is that he handed to her. And there are those who have the reading "בית הצביעה", the place where one holds it with his finger.
+ויש להן בית צביטה – if the backsides were defiled, the place of the handle is ritually pure. But if the handle became defiled, its backsides are ritually pure.
+לערבה גדולה של עץ [(the distinction in the outer parts applies] only in a large wooden trough) – it has a part of the vessel by which it is seized. But not with the rest of the vessels. That the large trough has a separation between the place where it is seized and its backsides, that if there are liquids on the backsides of the trough and his hands are impure, he holds on to the part of the vessel by which it is seized, and he doesn’t worry lest he come in contact with the liquids on its backside, and once again defile the trough.
+ר' עקיבא אומר לכוסות – even for cups they have a place where he grabs hold of the vessel.
+לידים הטמאות והטהורות – there is a distinction between the place where one grabs hold of the vessel and its backsides, for impure hands, as has been explained. But for pure hands, it is as it explains further on how so (see the next Mishnah). But Rabbi Yossi holds that for pure hands alone we should not be concerned, but for impure hands, we should be concerned. And the Halakha is according to the first Tanna/teacher, as Rabbi Yossi explains.
+
+Mishnah 8
+
+היו ידיו טהורות – and upon them was dripping liquid.
+אינו חושש שמא נטמאו – that liquid that was on his hands [were defiled] on the outside of the cup and will return and defile the hands.
+
+Mishnah 9
+
+אין להם אחוריים ותוך – that a person who comes in contact with [a Holy Vessel] is like one who comes in contact with all of it. And they do have an outside and an inside as is taught in the Mishnah above (see Mishnah 7 of this chapter), and especially for heave-offering [for the Kohanim].
+ואין מטבילין כלים לתוך כלים – when both of them are ritually impure, because of the heaviness of an interposing vessel. And they were worried/concerned about Holy Things more than with the heave-offering.
+יורדים לידי טומאתן במחשבה (see also Tractate Kelim, Chapter 12, Mishnah 1) as for example, the ring of an animal is not susceptible to receive ritual defilement, if he thought to place it on the finger of a person, it receives ritual defilement from here onwards by this thought. But, the ring of a person that he thought about to give it to an animal, it always is susceptible to receive ritual defilement, until he performs a change of action to change its form.
+ומחשבה אינה מבטלת לא מיד מעשה ולא מיד מחשבה – if after he thought about the ring of an animal to make it for a person that it is susceptible to receive ritual impurity though this thought, he retracted and thought about returning it to the animal, this second thought does not lift it from the status of defilement that it descended to in the first thought.
+
+Chapter 26
+
+
+
+Mishnah 1
+
+סנדל עמקי (sandals worn in valleys) – Sandals that are made in a valley village.
+כיס של שנצות (a bag which is closed by means of laces) – like a species of straps inserted in loops at the rim of the pouch and we pull them this way and that and the pouch/bag is closed from itself.
+כפיפה מצרית (an Egyptian basket made of palm twigs) – a basket made from the bands made of palm-bark. They bring willows and palm-leaves and tear them and make from them threads and make from them a basket of osier and rope.
+סנדל לדיקי (a Laodicean sandal) – that the people of Laodicea make.
+הרי אלו מיטהרין ומיטמאין שלא באומן – because all of thee have straps and there is no need to tie them, but he stretches them and they are closed from on their own, and similarly, they open from on their own through other straps that pull them. Like the kind that they make for purses in our places. But if those straps were left over, then they are further not appropriate to close and open with, they are pure. But Rabbi Yossi holds that even though they are permitted, they are impure, since a non-specialist can restore them. Except for the basket of osier, for even the artisan is not able to restore them. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 2
+
+שניטלו שנציו (whose laces were removed) – to the Rabbis, we are speaking about that they were not removed completely, but rather that torn loose from the loops, and are still hanging in the bag. But according to Rabbi Yossi, even if they were removed completely, because a non-specialist is able to restore them.
+נפשט(when it – the bag – is straightened out – so as to be a plain piece of leather) – the bag and it became like a kind of smooth piece of leather that has no receptacle, it is pure.
+טלה עליו את המטלת (if he underlined the bag with a patch on the bottom) – he placed a patch on its rim, that is to say, a small piece of leather that he attached to it from the bottom, for the it is the manner of bags to bring in a small piece of leather between the stitches and when he stretches it out, the the leather remains and it does not annul its receptacle.
+לא נטמא חברו – for defilement by liquids to defile vessels is not according to the Torah and is not considered an attachment.
+צרור המרגלית (a piece of leather in which jewels are bound up) – they place the pearl within the leather to be protected there and they tie it, and when they remove the pearl, the leather remains like a bag until one goes to the trouble and straightens it out [by stretching it] , on account of that pearl that stood for many days and was tied up.
+צרור המעות (a piece of leather in which money is bound up) – like the piece of leather in which jewels are bound up. And the reason that the piece of leather in jewels is bound up defiles more, because it is the manner of the piece of leather in which jewels are bound up to stand more than the piece of leather in which money is bound up, for the piece of leather in which money is bound up is loosened all the time, because it was given for spending. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+כף לוקטי קוצים (glove of thorn pickers) – like a kind of leather hand-glove that thorn pickers catch in their hands, so that they don’t puncture their hands with thorns.
+טהורה – that it is not made for receiving.
+הזון (girdle, laborer’s apron) – a girdle/belt like a kind of belt. And in the Greek language, we call this belt ZONI.
+ברכייר (brick-layer’s cushion – on which he kneels at work; stone-setter’s knee-band) – a leather frame that is placed on the knees, in order that they would be able to stand on their knees.
+טמאין – for they are made for reception.
+שרוולים (workingman’s leather sleeve/chest protector in hot weather) – like a kind of pressed leather narrow handle that artisans place on their arms, in order that their wide clothing will not fall on their hands and annul them from their work.
+פרקמינין (greaves, leggings) – we have the reading [פרקמינין] and it is a thing that wraps up/bandages and ties up his forehead.
+בית אצבעות (finger holes) – like a kind of leather hand made to put in his fingers into it.
+קייצין – those who pick thorns. Another explanation, those who pick the summer fruit.
+האוג (red berry of the Venus’ summachtree) – a red fruit that is found on a tee that grows in the forest on its own. And sometimes when they pick the thorns in the forests, they pick the red berry of the Venus’ summachtree and they place it in the finger-holes, as it is found that it is made for reception.
+
+Mishnah 4
+
+ותקנה טמאה מדרס – it still stands in its defilement, because the second strap/handle exists.
+טהור מן המדרס – even though the first one was repaired prior to the second one breaking, nevertheless, it is pure, for new faces came to here, for after it went down into defilement by treading, these faces were renewed, and this is not the first after it already had ben ruined in order to annul it.
+אבל טמא מגע מדרס – because the first strap/handle, when it was broken/snapped, and it was repaired, that he brought another strap in place of the broken one and attached it to the sandal, it became defiled through contact with treading, for it touched the sandal that was impure through treading, but when the second strap snapped and their flowered from it the defilement of Midras/treading, there remained in it the defilement of contact, for the entire sandal was attached to the first strap that had been repaired.
+עד שנפסקה – the second strap.
+טהורה – for since the two straps were broken, it further was not appropriate for anything.
+מפסק עקבו (if its heel was torn) – the leather of the sandal that covers the height of the foot that is corresponding to the foreleg from its backside.
+חוטמו (toe piece, knotted strapplngs of a shoe) – that goes up corresponding to the toes of the foot from in front of him.
+טהור – [pure] from retroactive defilement, but it is susceptible to receive ritual defilement from here and onwards.
+סוליים (sole, slipper) – the leather that is underneath the toes of the foot along. That it lacks a heel, and in the foreign language, SOLA.
+האמום (shoe-makers last) – the frame of the shoe that is made from leather filled with hair.
+ר' אליעזר מטהר – that he holds that the work of the shoe/foot-covering is not completed until it is detached from the shoe maker’s last.
+וחכמים מטמאין – for they consider that the work was completed. And the Halakha is according to the Sages.
+כל חמתות צרורות (all tied up goatskin) – leather skins that were perforated with an incision that removes them from their defilement and ties up the incision.
+טהורין – as they were, because he will eventually loosen the knot.
+חוץ מקשר של ערביים – which is not easy to untie.
+צרור שעה (tied up for a time) – a knot that is made according to the hour and stands to be loosened.
+צרור עולם – a knot that is made to exist forever.
+כל המתות צרורות טהורות (all tied up goatskins are pure) – whether an eternal knot or a temporary knot, and even of that of the Arabs. But the Halakha is according to the first Tanna/teacher (see also Tractate Eduyot, Chapter 5, Mishnah 1).
+
+Mishnah 5
+
+לשטיח (for a rug) – to stretch/spread on the ground and to sit upon it.
+סקורטיא (leather coat, leather apron, table cover) – leather that the tanners wear at the time of their work.
+קטבליא (hide spread over the bed-frame – see Tractate Kelim, Chapter 16, Mishnah 4) – leather that they spread over the bed and lie upon it.
+עור החמר (hide of an ass driver) – this is our reading But we don’t have the reading of עור החמור/the hide of the ass. That is to say, the leather that the ass-driver places on his clothes when he loads up his ass.
+עור הכתן (leather of the flax beater) – the leather that the flax artisans place before them in order that the hatchelled flax doesn’t stick to their clothing.
+עור הכתף (the leather of the porter/carrier) – the porter places on his shoulder in order that the load/burden that is on his shoulder not damage him.
+עור הרופא – the doctor of the societies places before him leather so that his clothing will not be soiled with the blood of the wounds.
+עור העריסה (hide of the crib) – that the place on the crib of a small baby.
+עור הלב של קטן – it was customary to gird leather on the loins of a young child opposite his heart , so that the cat will not strike him on his heart and he will die.
+עור הכר והכסת – of a bed.
+עור הסרוק (leather of the dealer in hatchelled wool) – the leather that the artisans of combers gird on their loins.
+עור הסורק – artisans who comb flax.
+ר' אליעזר אומר מדרס – and all the more so, someone who came in contact with someone defiled by a corpse. For it taught in the Mishnah in chapter בא סימן/The Sign comes [Tractate] Niddah, (Chapter 6), Folio 49a (Mishnah 3): “Whatever is susceptible to Midras/treading uncleanness is susceptible to corpse uncleanness.”
+וחכמים אומרים טמא מת – but not corpse uncleanness, or they are not made to be sat upon. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+עב כסות (thick clothing) – felt-cloaks (i.e., thick, fulled or felted stuff made of wool and hair) that one made from them clothing. This is the thick clothing. And similarly, the thick purple, to cloth that is colored purple. This is what my teachers/Rabbis explained. But I heard, “thick clothing” hide that they cover up the clothing. Thick purple – is the hide that they cover up with purple.
+תכריך כסות (wrapper for garments) – hide that they wrap up the clothing.
+תכריך ארגמן (wrapper for purple) – hide that they wrap up the purple
+חפוי – cover. The Aramaic translation of cover is חופאה/cover.
+טהור – and such is taught in a Baraita, it is possible that I increase covering for vessels for defilement, as the inference teaches us (Leviticus 11:32): “any such article that can be put to use [shall be dipped in water,, and it shall remain unclean until evening],” excluding the covering of vessels.
+למשקלות – but it is taught in the Mishnah above at the conclusion of the Chapter [16], “Every wooden vessel that has been divided into two is clean” (Mishnah 8): “This is the general rule: [That which is made for a case is unclean.] And that which is made for a cover is clean.” But the cover of weights is different, because it is made for receiving, and the weights itself are not a vessel. But the Halakah is according to the first Tanna/teacher.
+
+Mishnah 7
+
+שיש חסרון מלאכה – that there still is lacking action, but afterwards [the thought] is actualized.
+העוצבה (fur trimmed of its ends, robe, cover) – even though it is missing work, the though defiles it, because they are not strict on its missing work. And עוצבה/fur trimmed of its ends, robe, cover is the hide that covers the riding seat/saddle, which doesn’t require trimming the ends of a skin, for since it is made for a cover, we don’t worry about trimming the ends of a skin.
+
+Mishnah 8
+
+של בעל הבית – that are not made to sell them (i.e., the hides), and he makes from them beds and delphicas and tablets [for writing]. He intended for them for something that are appropriate for hm without the loss of work, they are susceptible to receive ritual impurity immediately.
+ושל עבדן (that belonging to a tanner) – that is made to sell, intention does not defile them, for he makes and in tends to sell them and the purchaser will make shoes from them, but their work had not yet been completed for this.
+של גנב מחשבה מטמאתן – that he acquired them through despair. For he (i.e., the first Tanna) holds that mere theft is despair of the honors, for they do not know from whom to make a claim.
+ושל גזלן מחשבה מטמאתן (but of a robber, intention does not make them susceptible to uncleanness) – for even though he thought of them (i.e., the hides) for something where there is no loss of work, for a mere robbery there is no despair of the owners, for since he knew who stole from him, he goes and makes a claim against him in court.
+חילוף הדברים – (see also Talmud Bava Kamma 114a) – there is despair for a mere robbery. For according to his viewpoint, he (i.e., the robber) took from and it is fit and proper for he (i.e., the robber) is a strong/violent man and he despairs, but a mere theft, he (i.e., the owner) holds that the item I is found with the thief and he will make a claim against him in court and will not despair. But the Halakha is according to the first Tanna/teacher.
+
+Mishnah 9
+
+עור שהוא טמא מדרס – as for example a rug and things similar to it.
+אף העושה מטפחת מן העור – which is impure through treading.
+טמאה – the towel/kerchief, for the towel/kerchief is similar to the rug, for sometimes he sits upon it. But if he cut the ritually impure chairs of hide and made of them towels/kerchiefs, since ) (it is something from vessels that were broken. But however, they are susceptible to receive ritual impurity from here onwards, as is taught in the Mishnah about in Chapter 24 [Mishnah 12].
+
+Chapter 27
+
+
+
+Mishnah 1
+
+הבגד מיטמא משום חמשה שמות – as it is explained further on: because of receptacle, because of sitting, because of overshadowing [of a tent], because of a web [and] because of three fingerbreadths square. And each one of them, its measurement is different one from the other. How so? A cloth [of wool or linen] that has a receptacle, such as the piece of leather in which jewels are bound up, that is taught In the Mishnah above (Tractate Kelim, Chapter 26, Mishnah 2), or a receptacle of [olive] oil or a receptacle of wax, its measure is with a little bit., [and because of defilement by sitting, if it was defiled] though the treading of a person with gonorrhea, its measure is not less than three handbreadths by three handbreadths square. But if it became a tent of overshadowing for a corpse, as it is written (Numbers 19:18): “[A person who is pure shall take hyssop, dip it in the water,] and sprinkle on the tent [and on all the vessels and people who were there],” there is no defiling with less than a handbreadth by a handbreadth square. But if it is a belt/אבנט or a girdle/חגור, it becomes defiled because of the web, even though it does not have the measurement to be fit to be called a cloth, for it does not have the width of three fingers, even so, it is impure because it is a web. And we derive it from a sack. Just as a sack is spun and woven, even all that is spun and woven. And all of the rest of the defilements, the cloth is not defiled nor does it defile with less than three fingers square, for it is not important neither to the poor nor the rich and is not called a cloth.
+
+משום ארבעה שמות – that it lacks the measurement of three fingerbreadths square.
+העור משום שלשה – for it lacks [the measurement] because of three fingerbreadths square and because of a web.
+העץ משום שנים – that it lacks the defilement of tents, as it is taught I the Mishnah in [Tractate Shabbat, Chapter 2, Mishnah 3] the Chapter במה מדליקין/With what do we kindle [Shabbat candles]? “No product from a tree can contract “tent” uncleanness [except for flax].” And it also doesn’t have because of a web, and also because of three fingerbreadths square.
+החרס משום אחד – because it is a receptacle alone But it doesn’t have all of these that we have mentioned (of the rest of the five). And it also does not have [defilement through] treading, as it is written concerning the treading of a person with gonorrhea (Leviticus 15:5): “Anyone who touches his bedding [shall wash his clothes, bathe in water, and remain impure until evening].” He makes an analogy between “his bedding” to him, just as he who has ritual purity in the ritual bath/Mikveh, even all who have purity in the ritual bath, excluding earthenware that does not have purity in a ritual bath that does not become lying for a person with gonorrhea/a flux.
+איל לו אחרויים – that an earthenware vessel is not susceptible to receive ritual impurity from its outside, as it is written (Leviticus 11:33): “And if any of hose fall into an earthen vessel, everything inside shall be impure [and -the vessel – itself you shall break].” If it came in contact with defilement from its outside, it was not defiled at all.
+שהוא מיטמא משום אריג – which is not the case with a hide, for even if he cut it into thin straps and wove them, it is not considered a web/weaving.
+
+Mishnah 2
+
+הבגד מימטמא – for becoming defiled through contact with a corpse and for all the rest of the defilements except for that of treading, because of three fingerbreadth square, because it is appropriate for poor people, and it is derived by implication from as is it written (Leviticus 13:47): “[When an eruptive affection occurs in] a cloth, [of wool or linen fabric].” But for uncleanness by treading, we require something that is appropriate for sitting, and with less than three handbreadths by three handbreadths, it is not appropriate for seating.
+השק – that is woven from hair or feathers of goats, its measure whether for someone who had been defiled through contact with a corpse or for treading is not less than four handbreadths by four handbreadths.
+ושוין – to defile through defilement of treading/Midras and through defilement by contact with a corpse. A sack, or a hide or a mat.
+שייריו ארבעה – regarding this matter, it is stated [by Rabbi Meir] that its remnants are four [handbreadths]. When it became worn out and torn and there remained from it a measurement of four handbreadths, but at the beginning of its weaving, it doesn’t become susceptible to receive ritual defilement until it is completely woven. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 3
+
+היה ושה שנים מן הבגד – two handbreadths.
+ואחד מן השק – one handbreadth.
+טהור – for that which is inferior does not complete the measurement of that which is important, that the inferior’s measurement is greater. But the more highly regarded completes the measurement of the inferior, for even a little bit of that which is highly regarded is susceptible to receive ritual impurity.
+מן החמור (more stringent) – that it is sufficient for it in a small measurement.
+מן הקל (from a category more lenient) – that requires a greater measurement. And especially like this arrangement that is written in the Mishnah, they combine to the [more] lenient of them: the cloth and the sack, the sack and the hide, the hide and the matting. But the cloth and the hide or the cloth and the matting, or the sack and matting do not combine, for one who attaches them, has annulled his thinking with regard to every person. But however, to make of them a patch on the pack-saddle/cushion – consisting of patches – of a donkey, all of them combine, that from whichever of them will trim a handbreadth and make it a path on the pack-saddle/cushion of a donkey, they combine, for he is not strict for there, if it is from two species.
+
+Mishnah 4
+
+מכולם – from any of them that he will trim (from the list provided in the first two Mishnayot of this chapter) one handbreadth by one handbreadth, it is appropriate to become defiled through sitting, For those measurements that are taught in the Mishnah above, the cloth is three [handbreadths] by three [handbreadths] square for uncleanness through treading and the sack is four [handbreadths] by four [handbreadths] square, etc., it would not other than with a piece of cloth or sack or hide or matting that was not cut or repaired for sitting. But trimming, that is cutting and repair from one of all of them one-handbreadth by one-handbreadth square in order to sit upon it, is impure through sitting, for occasionally one trims and makes patches from one of them for the pack-saddle/cushion of a donkey and sits upon it, but it will not be other than a handbreadth by a handbreadth.
+מכל מקום – and even from the sides. But Rabbi Shimon holds that from the sides is not appropriate for sitting. But the Halakha is not according to Rabbi Shimon [but according to the Sages – anyone who trims anywhere one-handbreadth by one-handbreadth, it is impure.].
+
+Mishnah 5
+
+נפה וכברה (sifter or a sieve) – they are [made] of [leather] hides. And sometimes we make a sifter from hair, and its law is like the law for a sack. And similarly, sometimes they make a sieve from ropes of parings/shavings used for basket work and of bulrushes/reed-grass, and its law is like that of matting.
+עד שיקצע (until one trims it/cuts off rough ends) – that he will cut and repair for sitting (see Tractate Kelim, Chapter 20, Mishnah 4). And the Halakha is according to the Sages.
+אע"פ שאין בו גבוה טפח – and even though it is [the seat] of an adult, it does not become susceptible to receive ritual purity until it is less than a handbreadth, as is taught in the Mishnah above in the Chapter “The Table and the Delphica” [Chapter 22, Mishnah 3], a seat for a child is appropriate for sitting even with less than a handbreadth. [Without legs, the seat is unsusceptible.]
+עד שיהיו בו כעשיר – if it is from cloth – until it will be three-handbreadths by three-handbreadths square, according to the measurement of the defilement of a cloth for uncleanness through treading.
+ונמדד כפול – three [handbreadths] in front of him, and three [handbreadths] in back of him, I is found that when he stretches it out, it is six [handbreadths] in length by three [handbreadths] in width square, and its length is double its width.
+
+Mishnah 6
+
+אלו נמדדים כפולים – that it needs the measurement to be from two sides. Since it is their manner to use them from two sides, if the measurement is from one side, it is not effective. Another explanation, that it is measured double, that a cloth in the place of cut, it is the manner that the threads go out from it and it becomes ruined and is easily torn, and it is the manner of sewers to double a bit around the cut and sew. And this is measured double as it has been taught, for after it is doubled, there needs to be enough in order to its measurement, but if there isn’t enough for its measurement, even though that if one would loosen the stitch and stretch it out, there would be enough for its measurement. It is not effective.
+אנפליא (socks) – socks that reach until the knee. Whether they are of cloth or of hide/leather.
+פמוליניא (knee breeches/long stockings) – like a kind of large undergarments/trousers that go from the loins until the thighs, and they have straps.
+כובע – that is on the head.
+וכיס של פונדא (money belt) – a region that is hollow, and it is similar to a pocket that is made for receiving.
+מטלית – patch.
+שטלייה על השפה – that one sewed on the hem around the neck.
+אם פשוטה (if it is flat) – that it is not sewn from both sides but rather either from in front or from behind. And for the second explanation, that it is not doubled from the thread surrounding the seam.
+
+Mishnah 7
+
+הבגד שארג בו שלשה טפחים על שלשה טפחים (the cloth on which one wove three by three square handbreadths) – in close confinement, which is the measurement to be susceptible to uncleanness through treading. But after they were defiled through treading when they are closely confined, he competed upon it the weaving of all of the cloth, and now all of the cloth is impure through treading which is an attachment of three [handbreadths] by three [handbreadths] square that were defiled prior to the weaving of all the cloth.
+נטל חוט אחד מתחלתו – from the first three [handbreadths] by three [handbreadths] square that were defiled by treading.
+טהור – the entire cloth [is pure] from uncleanness of treading.
+אבל טמא מגע מדרס – because it came in contact with the first three [handbreadths] by three [handbreadths] square prior to its measure being reduced/diminished.
+נטל חוט אחד מתחילתו ואח"כ השלים עליו את כל הבגד טמא מגע מדרס – and even though it reduced/diminished its measure prior to completing the entire cloth, nevertheless, the entire cloth is impure through contact with Midrash/treading uncleanness. For this Tanna/teacher holds that a cloth of three [handbreadths] by three [handbreadths] square that was divided after it was defiled through treading, is impure through contact with treading, as is found later on in our chapter (see Mishnah 10 of this chapter). Therefore, when it reduced/diminished its measurement of three [handbreadths] by three [handbreadths] square, it remained impure through contact with treading uncleanness, and when he completed the entire cloth, the cloth is attached to impurity through contact of treading, and all that is attached/connected to something impure, is impure like it.
+
+Mishnah 8
+
+וכן בגד שארג בו שלש אצבעות – in close confinement, that this is its measure to be defilement in all of the defilements together except for that of leaning, but with this, it is not defiled in any defilement that is in the world.
+שלש על שלש שנתמעט טהור – it is completely [pure], and is not appropriate for anything, neither for the poor nor the rich, therefore, it is pure from all defilements.
+
+Mishnah 9
+
+ועשאו וילון – a curtain that is front of the opening, as for example, that he made something that by means of it is pure from uncleanness through treading, according to the School of Shammai from when it is sewn, but according to the School of Hillel, from when it is tied up. But according to Rabbi Akiba, from when one fixed it, as is taught in the Mishnah above in [Tractate Kelim] the Chapter, “The Mattresses and the Pillows”/"הכרים והכסתות" (Chapter 20) [Mishnah 6[.
+טהור מן המדרס – that it is annulled from the law of lying and sitting, but it is appropriate to the defilement of contact, because the attendant warms himself in it and wraps himself in his rims.
+וכי באיזה מדרס נגע זה – meaning to say, since it is ritually pure from the defilement of treading when he made it into a curtain, it is completely pure and there doesn’t remain in it any defilement. For anything that were shards of vessels are pure from their defilement completely.
+אלא אם כן נגע בו הזב – if the person with gonorrhea/flux came in contact with this curtain, he defiles it with the defilement of the contact of a person with gonorrhea. But from the power of defilement of treading that was in it initially, there is no defilement here at all. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 10
+
+שלשה על שלשה שנחלק – a cloth which has in it three handbreadths by three handbreadths which had been defiled by treading uncleanness of a person with gonorrhea, and afterwards, it was divided, and there isn’t in any one of them by the way of the measurement of defilement by treading, in this, there is a dispute between the first Tanna/teacher and Rabbi Yossi, that the first Tanna/teacher holds that he is impure through contact with treading, but Rabbi Yossi holds that he is pure completely. But the cloth of three [handbreadths] by three [handbreadths] that that was separated from a large cloth that was [defiled] through treading, everyone admits that at the time of their separation from their “father”, it received the defilement from their “father.” And the Halakha is not according to Rabbi Yossi.
+
+Mishnah 11
+
+בריא וצורר מלח (sound and capable of wrapping up salt) – this is our reading. A cloth that is placed in the trash is voided from the designation/nature of a cloth, unless it has two things: that it is sound and strong and appropriate to wrap in it a quarter Kab of salt. But if it is found in the house, since it wasn’t thrown in the garbage, it is still valuable/regarded but one qualification is enough, either it is sound/firm even though it is not capable of wrapping up salt or it wraps up salt even though it is not sound/firm.
+ר' יהודה אומר בדקה – always it does not become defiled until it wraps up a quarter [of a Kab] of fine salt.
+וחכמים אומרים – it does not become susceptible to impurity until it wraps up coarse salt.
+אלו ואלו מתכוונים להקל – Rabbi Yehuda holds that fine [salt] must be wrapped in a sound and very strong cloth, because of its heaviness, that it is heavier than the coarse salt. Therefore, he estimates until it holds the fine salt, to be lenient regarding it so that it does not become defiled. But the Rabbis hold that coarse salt requires a cloth that is even more sound, because of its pointed projections and horns that protrude. Therefore, they estimate with the coarse salt to be susceptible to be defiled, in order to be lenient on the cloth that holds the thin salt that it should not become defiled.
+שוין שלשה על שלשה באשפה לשלש על שלש בבית – just the three [handbreadth] by three [handbreadth cloth] in the house is defiled through corpse uncleanness and are not defiled through treading/Midras uncleanness, so the three [handbreadth] by three [handbreadth cloth] that is in the garbage become defiled through corpse uncleanness and are not defiled through treading. For their importance has been invalidated after he threw it into the trash. And the Halakha is according to the Sages alone.
+
+Mishnah 12
+
+שלשה על שלשה שנקרע – and the tears were not divided from each other (i.e., they were attached).
+ובשרו נוגע בכסא – if the tear is so large under that when they place the cloth upon the chair and he sat upon it, his flesh would come in contact/touch the chair.
+טהור – that he nullified it from the category of a piece of cloth.
+ואם לאו – that the tear is not so great that his skin would come in contact with/touch the chair, it did not void it from the category of a piece of cloth, and he is ritually impure.
+שנמהה ממנו (to be tattered/to fall to pieces from it) – that [one thread] wore out from it, and its example of something tattered that was hanging over a healthy piece, as is taught in the Mishnah above at the end of chapter twenty-four (Mishnah 17) "שלשה תריסין הן"/There are three kinds of shields”: “A worn out basket in which one patched to a sound one – they follow the status of the sound one.” And when one thread wore out from a piece of cloth of three [handbreadths] by three-handbreadths squeezed in, the measurement was lessened and it is ritually pure.
+או שני חוטין מתאימין (or two threads running alongside) – My teachers/Rabbis explained, that [the word] מתאימין/running alongside/adjoining refers to the knot. And such it is taught, that if there found in it two knots that are adjoining each other or two threads adjoining each other. Because if two threads that are tied one to the other in the cloth, there is no way to leave them, and this what we said in the Gemara in [Tractate Shabbat 74b) in the chapter, “The Great Principle”/כלל גדול, if it happens that there are two knots next to one another, one is loosened and the other is knotted. Two threads that run along one another, for it is the manner of the weaving that the woof enters into the warp, two threads do not enter at the same time, but rather in a place where this one enters and that one leaves, and when both of them are equivalent, the one is thought to be like the one that doesn’t exist.
+החזירה – to the house.
+טמאה – for he retracted in his intention/thought.
+לעולם השלכתה מטהרתה וחזרתה מטמאתה (always does throwing it out purify it and recovering it renders it unclean) – meaning to say in that manner/way, it becomes susceptible for being defiled and becomes purified ten times a day.
+ארגמן וזהורית טובה (purple and fine crimson silk) – it is considered but it is not nullified [from the category of cloth]. And the good crimson is colored silk CRAMIZI in the foreign language.
+אף מטלית חדשה כיוצא בהן (even a new patch of that stuff) – its law is like the law of purple and fine crimson [silk], and the trash does not invalidate it from the category of a cloth.
+כולן טהורין – if it was thrown into the trash, even the purple and the fine crimson [silk].
+לא הוזכרו – purple and good crimson [silk] to be separated/divided from the rest of the clothing.
+אלא מפני השבת אבידה – that if he found them in the trash, we don’t say that he threw them there knowingly, and they require public announcement for because of their importance, the owner do not despair [of recovering it]. But the rest of the clothing is not important, that if he found them in the garbage/trash, they don’t require public announcement. And the Halakah is according to the first Tanna/teacher.
+
+Chapter 28
+
+
+
+Mishnah 1
+
+שלש על שלש שנתנה בכדור – a cloth of three fingerbreadths by three-fingerbreadths that was placed within a ball, PLOTA in the foreign language.
+או שעשאה כדור – that he took a cloth and wrapped it up round like a kind of ball, like the young children do, and sewed it.
+טהורה – that it became voided when it it was placed in a ball, and all the more so, when he made a ball of it by itself that it became voided through sewing.
+אבל שלשה על שלשה (but three – handbreadths—by three – handbreadths) – it was not voiced through its being placed within the ball, because it is preserved there. But if he made of it a ball by itself, it is ritually pure, because the sewing diminishes it, and it is pure from treading/Midras uncleanness. But it is impure in all of the other defilements according to the law of all three-handbreadths by three-handbreadth objects that were diminished.
+
+Mishnah 2
+
+לפוק\ (to fill up a gap) – to stop up holes that are in the bath house so that the heat doesn’t leave.
+ולנער בו את הקדרה (to empty out the contents of the pot/dish) – to hold on to the pot in order to pour from it into a dish or into a tray.
+בין מוכן בין שאינו מוכן (whether kept in readiness or not) – in the Chapter, “With what [wicks] do we kindle [Sabbath lights]” {Tractate Shabbat folio 29a--b, chapter 2) it proves that when he places it in a box, everyone doesn’t argue about it that it is ritually impure, for it is his intention. But when he throws it into the trash, everyone doesn’t argue about it that it is ritually pure, for he has voided it. Where they argue is where he suspended it upon a frame to spread clothes on, KOYLIYA in the foreign language, or left it behind the door. Rabbi Eliezer holds that whether he left it upon a frame to spread clothes on, that it appears as ready to throw it in the garbage, or whether he left it behind the door, that it appears that is not ready concerning leaving it in a box, it is always impure as long as he didn’t throw it into the garbage. But Rabbi Yehoshua holds that it is always pure all the time that he did not put it in a box. But Rabbi Akiba holds that suspending it upon a fame to spread clothes on, it is [considered] ready and it is as if he placed it in a box and it is impure, but if he left it behind the door, it is [considered] that it is not ready, for it is as if he threw it into the garbage and it is ritually pure. But there (in Tractate Shabbat 29a-b), it concludes that Rabbi Akiba retracted in favor of the opinion of Rabbi Yehoshua. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 3
+
+אספלנית (plaster) – a bandage/dressing that they make from milk, and wax and butter and [olive] oil and similar things. And they strike a plaster/rub a salve on the cloth or on the [leather] hide or they place it on the wound and it is repulsive, for the cloth nor the hide are appropriate any longer for sitting or for any other use.
+מלוגמא (poultice/plaster) – a bandage/dressing that is made from flour and figs and similar things, that a person chews and places upon the wound. And an explanation [of the word] מלוגמא is a mouthful/quantity of liquid filling one cheek.
+בבגד טהור – because the cloth is repulsive and is voided and is further not appropriate for use.
+ובעור טמא – because the poultice does not cling on the hide like on the cloth, and the hide is not voided through this.
+מפני שהיא ננערת (because it is shaken off) – after it dried up from upon the cloth, it is shaken off and is detached on its own from upon the cloth and all the soiling departs. But the Halakha is not according to Rabbi Shimon ben Gamaliel.
+
+Mishnah 4
+
+מצויירות טהורות – for their form proves upon them that they are designated for Scrolls alone, and not for the use of a person, and all that is not for usage of a person, is ritually pure.
+ואינן מצוירות – designated also for the rest of the usages, therefore they are ritually impure. But the School of Shammai who [states] that they defile, whether they are painted [with figures] or not, because coverings for [Torah] Scrolls are considered for the usage of humans, that they are made to be used by them always.
+אלו ואלו טהורות – for since they were designated for [Torah] scrolls, it is further not for human usage. But the Halakha is not according to Rabban Gamaliel.
+
+Mishnah 5
+
+כיפה – a wrap that is on the head of a woman. And it has defilement through treading, for sometimes she sits upon it.
+ונתנו על הספר – if he designated it for a Scroll and wrapped it upon it (i.e., the Scroll).
+טהור מן המדרס – but it is impure regarding other defilements.
+חמת (waterskin) – a bottle made of [leather] hide.
+שעשאו שטיח – a hide stretched on the ground to sit upon it. And a waterskin and a rug are both impure through treading/Midras, and even so, since they are different one from the other, and even without the change of action, it is like a vessel that is broken and is pure, but it is susceptible to receive defilement from here onwards.
+
+כסת שעשאו מטפחת ומטפחת שעשאו כסת טהור (a bolster/cushion that one made into a wrap and a wrap that one made into a bolster/cushion is pure) – And we don’t have the reading of טמא/impure [as does the Mishnah]. And this is the reading of my Rabbis/teachers. And similarly, I found in an accurate Mishnah. And this is proved from the Tosefta (see Tosefta Kelim Bava Batra, Chapter 6, Halakha 1), and the reason that in all of them, it is pure, as is taught in the Mishnah close by (our Mishnah): “This is the general principle: Anything which one changed for [something] in its own category is impure, and for [something in] another category is pure./"זה הכלל: כל ששנהו לשמו – טמא, לשם אחר – טהור"’, and it explains in the Tosefta: for something in its own category – from a flat vessel to a flat vessel, as for example, from a rug to a wrap or from a wrap to a rug, and in another category, from a simple vessel to a receptacle or from a receptacle to a simply vessel, and also from one receptacle to another receptacle, everything that is a change that is not in its own category is ritually pure. And if so, the waterskin that was made into a bag that he changed it from one [kind of] receptacle to another kind of receptacle is also ritually pure. But if you raise the question, why didn’t they combine them and teach them [together] a waterskin that was made into a rug and a rug that was made into a waterskin at the same time, since all of them are ritually pure. But it is not difficult, because he needed to go back and teach [waterskin] another time, as it taught the waterskin that was made into a bag, and he would have had to teach a waterskin that was made into a rug or a bag, and he didn’t want to change fro the order of the other things. But most of the books have the reading of "טמא"/impure, and I don’t know how to resolve this “reading” correspondingly.
+
+Mishnah 6
+
+מטלית (a patch) – which is impure through treading, and one batched it onto a basket. But the basket is not something that can become impure by treading, but when he placed the patch on the basket, the basket was defiled, because it came in contact with the patch that is impure through treading, and this is contact of treading. But the patch, when the patching had been completed, the defilement of treading flew off from it, because it was voided concerning the basket and a basket is not suitable for treading uncleanness.
+מטמאה אחד ופוסלת אחד (renders unclean at first remove and renders unfit at one) – like the law of vessels that came in contact with treading uncleanness, and they explained, that it is taught in the Mishnah at the end of [Tractate] Zabim (Chapter 5, Mishnah 6): "הנוגע במשכב מטמא שנים ופוסל אחד"/If a person touched a bed (i.e., the uncleanness caused by an unclean person lying on a object) imparts uncleanness at two removes (at one step and this in turn at another)and renders [heave-offering] unfit at one further remove,” he explained imparting uncleanness at two removes and rendering [heave-offering] unit at one remove, that all the while that the vessel touches the [object] that is unclean through treading, we consider it as a primary source of ritual uncleanness regarding foods to make them first and second degree uncleanness for profane things and third-level of uncleanness for heave offering. But when he separated himself, it is like the offspring of uncleanness (i.e., acquired through contact with any primary source of uncleanness or derivative uncleanness of such) which makes it second-degree of ritual uncleanness for profane things and third-level uncleanness for heave offering alone, which is that it defiles by one degree and invalidates by one degree.
+הפרישה (if he removed/separated it) – the patch from the basket, the asked is an offspring of uncleanness, like it was prior to his removing it, but the patch is pure, for since he patched it on the basked, it became like the basket, and it is like a piece of the wall that he took from the basket that the piece is ritually pure. But however, if after its removal from the basket he considered it for sitting, it receives impurity from he onwards if had in it like the measure [for impurity].
+טלאה על הבגד (if he patched it on to the cloth) – not that it had been voided from the uncleanness of treading, for he defiles the cloth in two counts and invalidates it in one like the law of vessels that touch uncleanness through treading all the while that he did not remove it.
+הפרישה מן הבגד – the law of cloth is like that of vessels that came in contact with [defilement] and then separated/removed it. It defiles at one remove and invalidates at one remove, for the patch, it is like it was, that it had never been voided, and defiles at two removes and invalidates at one.
+וכן הטולה (and similarly one who patches) – a patch.
+על השק או על העור – like patching on the cloth and it is not voided [and remains unclean].
+ר' שמעון מטהר – for he holds that the sack and the hide it is voided, for it is not of its kind. But Rabbi Yossi holds, that with a sack that is woven like it is not voided, but on a hide, since it is not woven, is voided. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 7
+
+שלש על שלש שאמרו (three-fingerbreadths by three-fingerbreadths – that they spoke of) – that it is susceptible to corpse defilement and reptile and carrion.
+חוץ מן המלל – what the weaver leaves over at the top of he cloth, like the measure of two fingerbreadths, and it is branch/locks of the cloth, which is called מלל/hem. And since it is the warp/longitudinal direction alone and there is no woof/latitudinal direction, it does not combine for weaving. But my Teachers/Rabbis explain [the word] מלל, just as he hems and doubles the stitch in the place of he incision, because it is the manner of the threads to extend where they shouldn’t extend and the sewing is ruined.
+מכוונות (exactly)– and the hem is included in all of this.
+טלייה על הבגד מרוח אחת – the path is impure through treading and he sewed it on the the cloth in the middle from one direction [only], but from three directions, it is suspending and not attached to the cloth.
+אינו חיבור- and the cloth is not impure through treading uncleanness.
+משתי רוחות זו כנגד זו (from two directions – one opposite the other) – as for example, that it is sewn from the east and the west, but it is not sewn from the north and south. Or its reverse. This is a connection and the cloth is impure through treading uncleanness.
+כמין גאם – that it is sewn east and south, or west and north.
+במה דברים אמורים – that it is not a connector other than from two directions/sides, one opposite the other.
+בטלית – for it is not the manner of dress/clothing other than that wrapping upon it alone.
+אבל בחלוק (but a shirt) – that we wear, is always a connector, unless the upper rim/hem is sewn. And the Halakha is according to the Sages.
+
+Mishnah 8
+
+בגדי עניים – which are made from small individual pieces, and there isn’t in all of them one whole piece that has three [fingerbreadths] by three [fingerbreadths].
+הרי אלו טמאים מדרס – for since there is in all of the cloth as a whole three handbreadths by three handbreadths or more, the entire cloth is impure with treading uncleanness.;
+כיון שנקרע רובה אינו חיבור – but if the one end is defiled, the other end is not defiled.
+העבים והרכים – the most thick and huge clothing, such as the thick, full or felted stuff and the large ones. And the most soft and thin, such as that of silk and that which is hatchelled.
+אין בהן משום שלש על שלש – and they are not defiled through corpse defilement nor the rest of the defilements until there they will have three-handbreadths or more, because [less than] three [fingerbreadths] by three [fingerbreadths] is not worth anything.
+
+Mishnah 9
+
+כסת הסבלין (the cushion which load-carriers wear on their heads) – that carry loads on their shoulders or on their heads, there is small cushion on their heads or upon their shoulders so that the load doesn’t damage them, and sometimes they sit upon it.
+משמרת של יין אין בה משום מושב (the strainer for wine is not susceptible to sitting uncleanness) – for we don’t sit on it because of the sediment.
+סבכה של זקנה טמאה מושב (the head-dress/net of an old woman is not susceptible to sitting uncleanness) – because of what is taught in the chapter “Three Shields”/שלשה תריסין (Tractate Kelim, Chapter 24, Mishnah 16), that the head-dress/net of an elderly woman is defiled through corpse uncleanness, that is implies, but not because of seating, it is necessary to explain that there are two kinds of head-dress/nets for elderly women, one that is not appropriate for sitting up and it is defiled through corpse uncleanness, and the other head-dress/net, sometimes she sits upon it, and the Mishnah here comes t to teach that it is susceptible to sitting.
+חלוק של יוצאת החוץ – it is the Aramaic translation of a whore – a creature that goes out.
+עשוי כדבכה – it has many windows like the making of a net and her skin can be seen outside.
+מן החרם (from the net) – from the net-work. And his skin is seen, therefore it is pure.
+מן זוטו (from the fishing net/solid web of network) – there is at the bottom of the netting a bit that is woven made in the cloth. And it is called זוטו של רשת /webbing of the net.
+וכפלו (and doubled it up) – and he doubled up the netting and sewed it, and his skin is not seen from within it.
+טמא – for it is considered a cloth. But the Halakha is not according to Rabbi Eliezer ben Yaakov.
+
+Mishnah 10
+
+קורקורקתה (lower border of a web) – the hem and the bottom, like the rimmed bottom of the vessels.
+עד שיגמור את פיה (until he completes its hem) – its upper rim/hem, that does not descend into defilement until he completes all of its work.
+שביס שלה (the band of the net) – from the language of “the bands and the enclosed places.” It is a painting that one makes on the hairnet for beauty. It stands on her forehead and surrounds it from eat to ear. And it is also considered on its own, that it is made to remove it from there, and to place it in another hairnet.
+טמאים משום חיבור – that if the hairnet is defiled, all the stings are defiled with it. For it were strings/threads without the hairnet, it would not be susceptible to receive ritual defilement.
+אם אינה מקבלת את רוב השער – of the head, it is pure/clean.
+
+Chapter 29
+
+
+
+Mishnah 1
+
+נומי הסדין (threads/fringes of the sheet) –fringes that extend from the sheet. And they are threads that regularly extend from something woven, whether from the sides, whether from above or whether from below. If a reptile touched the fringes, the sheet is defiled. And it should touch within the measurement that is explained in our Mishnah (i.e., six fingerbreadths). And similarly, if a reptile touched a sheet, all of the fringes are defiled up to the point of the explained measurement. But from there and outward, they are pure, for the fringes are not a connector to the entire cloth but rather only up to the point of the measurement that is explained about them.
+טרטין – like kinds of hats.
+פליון – a sheet that one wraps oneself in entirely.
+אפקרסין (underwear) – like his undershirt forms no check (but must likewise be rent) that is the third chapter of [Tractate] Moed Katan אלו מגלחין/Which are those who may shave? [Moed Katan 22b] and it is the underclothing and it is open from its shoulders, and when he wears it, he ties it up.
+סגוס (a coarse woolen blanket – often mentioned a s a mattress to sleep on) – a thick cloth of wool and all it is fringes, and they call it ALBORNUS in Aramic.
+רדיד (female’s wrap of fine texture, veil) – a thin that woman covers here head. The Aramaic Jerusalem translation of "ותכס בצעיף"/”And she (Tamar) covered her face with a veil” (Genesis 38:14) is רדידא.
+גומדין (a veil of a square gomed/a cubit less the hand’s length, the arm) – a cloth that is a cubit by a cubit, and the Arabs cover heir noses and their mouths in the cold weather. And the explanation of a גומד is a cubit, as it is written (Judges 3:16): “[So Ehud made for himself] a two-edged dagger, a GOMED in length, [which he girded on his right side under his cloak].”
+קלקין (Cicilian goat hair cloth) – woven of hair and it has fringes.
+פונדא (money bag, hollow belt) – there are those who explain it as a hollow and wide girdle/belt. And there are those who explain it as the underwear that one places on one’s flesh to preserve the rest of the clothing so that they will not be soiled through sweat.
+מעפורת (apron, any garment for the protection of clothes) – It is the Aramaic translation of (I Kings 20:38): “[Then the prophet,] disguised by a cloth over his eyes, [went and waited for the king by the road],” and it is taught regarding a מעפרא/a cloak with a hood. A kerchief that one wraps one’s head in.
+פרגוד – a curtain that one hangs over the entrances of the kings.
+כל שהן (any length) – whether great or a little, it is connector. And all of them, the last ones that the measures are explained, like the measurement that is a connection – whatever that remains from that of the measure, is not a connector, neither for defilement nor for sprinkling.
+
+Mishnah 2
+
+שלש כסתות של צמר (three woolen cushions) – that are sewn this one with that one like washers’ materials loosely stitched together (see also Tractate Shabbat 48b). Alternatively, woven together, similar to those who weave napkins whose manner is to leave a separation between each napkin and they are connected with threads of the warp/in the longitudinal direction and it has no woof/latitudinal direction. And all of these are taught in the Mishnah, here each one according to its number or less is a connection, but if defilement came in contact with one of them, all of them are defiled. But if they were impure, and dust was sprinkled from the [Red] Heifer on one of them, all of them are purified. But more than this number, there is no connection, not for defilement nor for sprinkling.
+סבריקין (a sort of trousers) – there are those who teach [the word as] ספריקין. There are those who explain it as trousers/undergarments, drawers. And there are those who explain as a kind of gloves made from wool that we dress the hands in them and cover the arms until the joint which touches the rib/elbow.
+גלופקרין (woolly bed-covers, blankets) – thick covering of wood that they wear at the time of the cold [weather].
+חיבור לטומאה ואינו חיבור להזאה – for a stringency. If defilement came in contact with one them, it is a connection and all of them were defiled. But if one of them was sprinkled, it is not a connection, and he didn’t purify anything other than that one that was sprinkled upon alone.
+ר' יוסי אומר אף לא לטומאה – but the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+חוט המשקולת (plumb-line) – The builders take hold of a thread/cord In their hands, and at its top is lead and they lower it opposite the wall to see that it should not be curved.
+חרשין – carpenters of wood.
+ושל בנאים – those who build high and large walls, and a plumb-line [mentioned] in the first clause [of the Mishnah] is aught other than twelve [handbreadths], we are speaking of something designated for small buildings.
+יתר מכאן – more than these measurements that the Sages counted for each and every one, even though that he desires their existence, the excess over the measurement is ritually pure and it is not a connector to the vessel.
+ושל סיידים (that of plasterers) – who plaster the face of the walls with lime/plaster, and they also require [the use of] a plumb-line, and similarly the painters who paint images on the walls.
+כל שהן – whether a lot or a little, it is a connector.
+
+Mishnah 4
+
+חוט המאזנים (cord of the balance) – the chord that holds in it the balance at the time that they weigh them.
+ר' יוסי אומר טפח טהור – if the handle of the ax is so large that it extends a handbreadth from the back of his hand, it is not considered a handle, because it damages him while he is working, and every handle is completely pure. This is what my teacher explained. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 5
+
+יד הקרדום מלפניו (the handle of the ax at its front) – the manner that a person grasps hold on the handle of the ax when he wants to sever/cut with it, he doesn’t hold it actually at the top of the handle/helve lest it slip and fall from his hand, but rather he leaves a it of in back of his hand, and the measurement that there is between the hand of a person and the iron he calls from in front of him. But the person who goes out from the back of his hand he calls from in back of him in the other clause [of the Mishnah]. But that it doesn’t explain in this clause , the law of what is in front of him and what is behind him, because here, it considers theses those that their measurement is a handbreadth, but in the other clause [of the Mishnah], those whose measurement is three fingerbreadths.
+פרגל (a pair of compasses) – drawing figures in he air/gesturing. CUMPASU in the foreign language. And the artisans need to make round forms with it.
+מקבת (stone-cutter’s mallet) – an iron hammer that its one end is sharp and with it they bore/perforate and with it they cut/hew the stones. And on account of this it is called מקבת. And stone-cutter’s mallets and the ax/hatchel are all vessels of iron (First Kings, Chapter 6, Verse 7): “When the House (i.e., the First Temple) was built, only finished stones cut at the quarry were used,] so that no hammer or ax or any iron tool was heard in the House [while it was being built].”
+מפתחי אבנים (the shaft of a stonemason’s chisel) – "פתוחי חותם" /”[On the two stones you shall make] seal engravings – [the work of a lapidary”] (Exodus 28:11).
+
+Mishnah 6
+
+של צמרים – those who sell wool, and he reason for these is there measurements of two handbreadths, because he grabs hold of them with two hands, and that is also the reason that all of these handles that are coming up, their measurement is with two handbreadths. And all of those whose measurement was a handbreadth, is because it was his manner to grab hold of them with [only] one hand.
+מקור (beak, a tool for whetting millstones) – a sharp mallet/smith’s hammer that they bore/chisel the millstone. And on account of the fact that they bore/chisel with it, it is called a מקור.
+יד המעצד של לגיונות (the handle of the adze of the legions) – we have the reading. And it is a vessel from the vessels of the murderers, its head is round and warriors carry them in war. And in Arabic, we call it TAVRIZIN.
+של זהבים – they strike on gold to make thin plated objects (i.e., the goldsmith’s hammer)
+ושל חרשים – of iron.
+
+Mishnah 7
+
+שיירי הדרבן מלמעלן (the remnants [of the shaft] about the point of the ox goad) – the handle of the plough (called in the Bible a דרבן and/or a מלמד) at one end it has iron similar to an awl/borer that with it leads/teaches the heifer to its furrow, and it called a דרבן/ox goad, and on its second end is a wide piece of sharpened iron to sever the roots, and its name is חרחור/coulter [inserted into the horizontal pole/מרדע in front of the ploughshare/דרבן). And the measurement of the handle of the horizontal pole/מרדע is higher on the side of the דרבן/ox goad four handbreadths and it is considered as a connector, but below, to the side of the coulter/חרחור is seven handbreadths which are adjacent to it is a connector, as we see further on. And what is more than the four [handbreadths] to the side of the ploughshare and seven [handbreadths] to the side of the coulter is not a connector and if impurity/defilement came in contact there, it is not defiled, neither the coulter nor the ox goad.
+
+של נכוש (the ax used for lopping trees) – a hammer that they strike with it on the stones and break them.
+בן פטיש (small hammer) – the small hammer is called בן פטיש and the large is called a פטיש/hammer.
+של בקוע (that part of the spade used for chopping) – a spade/hatchet that they chop trees with.
+ושל עדור (hoeing) – that they dig/hollow out the ground for seeding, like (Isaiah 7:25): “[But the perils of thornbush and thistle shall not spread to any of the hills] that could only be tilled with a hoe; [and here cattle shall be let loose, and sheep and goats shall tramp about].”
+של סתתין (stone-cutter’s ax) – hewing stones and those who trim them level them off.
+
+Mishnah 8
+
+מגריפה (ladle – of the household) – that they remove/sweep ashes/coals from the oven and double stove, or the plaster/clay. The Aramaic translation of (Numbers 4:14): “[Upon I they shall place all the vessels that are used in its service: the fire pans, the flesh hooks,] the scrapers/יעים [and the basins – all the vessels of the altar – and over it they shall spread a covering of dolphin skin;]”is מגרופייתא /from ladles.
+ושל סיידים (of plasterers) – that they remove the plaster/lime.
+יתר מכן – more than these measures that the Sages counted in the hand of the ladle, if he wants this preservation of the extra length.
+טמא – if the vessel is defiled, and similarly, if the defilement came in contact with all of this length of the handle, the vessel is defiled with it, for it is a connector to the vessel.
+יד משמשי אור (shaft of fire implements) – such as the handle of the spit and the lattice-work of a fire place and the deep and covered plan, and other vessels and their utensils/implements through the fire.
+
+Chapter 30
+
+
+
+Mishnah 1
+
+כלי זכוכית – This Mishnah is taught above in Chapter 2 [Mishnah 1] and Chapter 15 [Mishnah 1] and since it was necessary to teach the law of these vessels of glass, he returns and teaches them once again here.
+טבלא – table.
+אסקוטלא (a salver or a waiter of nearly square form) – in the foreign language, we call a dish SHEKOTILA. But here we are speaking of a flat dish, which does not have a receptacle, but rather that from underneath it, a small receptacle is connected to it that serves when we turn it upside down on its face, similar to what our silver and glass cups have.
+יש להן לבזבז (they have a vertical rim/edge – by which a flat vessel is made into a vessel—like receptacle) – a rim all around, the vertical rim makes it a vessel that has a receptacle.
+שולי קערה ושולי אסקוטלא (bottoms of a flat dish) – when the place of their usage is broken, there remains a small receptacle and he turns it over and uses it, but nevertheless they are ritually pure, for the rims are not considered a vessel, because the place of the break that injuries the hands when they hold it.
+קרטסן או שפן (if he scraped them or filed them) – he repaired them and made them smooth until their were appropriate to be used in the same receptacle, they are impure, for they are no longer the shards of a vessel.
+בשופין (with files) – a vessel that that refines and iron artisans remove the rust/mold and smooth/level the vessels. The Aramaic translation of הצריפים/those who smelt, refine is שופינא/file. LIMA in the foreign language.
+
+Mishnah 2
+
+אספקלריא (window-glass) – a glass mirror that a woman sees her face in. And in the foreign language ISPAKLAV. But even if it has a receptacle, it is ritually pure, for it is not used to receive anything, but only to look at the shape/form of the face.
+תמחוי – like a kind of large glass tray.
+תרוד (spoon – pointed on top and curved at the end) – a glass spoon.
+ואם לאו – if when he places it on the table or on a flat surface it rolls to here and there and what is in it spills, because it is sharp underneath and does not stand.
+ר' עקיבא מטמא – for since it has a receptacle. And the Halakha is according to Rabbi Akiba.
+
+Mishnah 3
+
+כוס – of glass.
+שנפגם רובו טהור (that the majority of which is cracked/broken off) – that it is considered a broken vessel/fragment of a vessel.
+מפגם בו שלש ברובו – that the three notches/cracks stand in the majority of the cup but not in its minority.
+
+אם מפזר הוא את רוב המים טהור (if it scatters/disperses the majority of the water – it is pure) – but with a minority, it is ritually impure. But the Halakha is not according to Rabbi Shimon.
+בבעץ – with tin.
+רבי יוסי אומר בבעץ טמא – for everything follows after what restores it/preserves it, and it is considered like a metal vessel. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 4
+
+צלוחית – that is similar to our glass flash that has a long neck.
+שניטל פיה – whose neck was removed.
+ובגדולה – that is not able to be carried with one hand, but only with two hands is called a large [flask], but that which can be carried with one hand is called a small [flask].
+של פלייטון (an ointment or oil prepared from leaves of spikenard) – of balsam oil.
+
+מפני שהיא סורחת את היד (because it lacerates/catches the hand – when you attempt to get the aromatic unguent out) – one who goes to place his hand inside to take from the ointment of spikenard to smell it, his hand is lacerated and scratched and torn, [The word] סורחת like [the word] סורכת with [the letter] "כ" is the language of an adhesion/סרכא.
+לגינין (bottle, flask/flagon – smaller than a pitcher but larger than a cup) – like large pitchers.
+מתקנין לכבשים (repairs them for use for pickled/preserved things) – when they pickle in them a vegetable in salt and in vinegar and leave the there to be established.
+אפרכס (the hopper, grain-receiver on top of the millstone) – a vessel that is made for the millstone, wide from the top and narrow from the bottom at its rims, and they place in it a lot of wheat at one time and they (i.e., the wheat kernels) go down gradually into the millstone and they are ground there. And an example of this we found at the beginning of [Tractate] Hagigah [3a]: “Make your ear like the hopper to receive the teaching,” for one brings in a lot and it produces a little.
+אשריך כלים – Tractate Kelim.
+שנכנסת בטומאה ויצאת בטהרה – it begins with the primary sources of uncleanness and the glass hopper/grain-receive on top of the receiver concludes in purity.
\ No newline at end of file
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+Bartenura on Mishnah Kelim
+ברטנורא על משנה כלים
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה כלים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>אבות הטומאות.</b> השרץ. שמונה שרצים הכתובים בפרשת ויהי ביום השמיני, החולד והעכבר וכו׳, הן אבות הטומאות לטמא אדם וכלים הנוגעים בהם במותם. ושיעורן לטמא בכעדשה. שכן החומט תחלת ברייתו בכעדשה אבל האברים אין להם שיעור, אפילו פחות מכעדשה מן השרץ מטמאין. ודוקא כשהוא לח השרץ מטמא, ואינו מטמא יבש, דכתיב (ויקרא י״א:ל״ב) וכל אשר יפול עליו מהם במותם, כעין מותם:
+<b>ושכבת זרע.</b> דוקא ש״ז דישראל וגדול, אבל דנכרי אינה מטמאה אפילו מדרבנן, דקריו של נכרי טהור גמור. וכן שכבת זרע של קטן נמי לא מטמאה, דכתיב (שם ט״ו) ואיש כי תצא ממנו שכבת זרע, איש ולא קטן פחות מבן תשע שנים ויום אחד דאין ביאתו ביאה. ושיעורה לרואה, במשהו, אפילו כעין חרדל. ולנוגע, בכעדשה. ודוקא ש״ז לחה מטמאה, דכתיב שכבת זרע, בראויה להזריע. ומדלא קחשיב תנא דידן בעל קרי בהדי אבות הטומאות, שמע מינה דאינו אלא ראשון לטומאה, והכי תנן בסוף מסכת זבים, בעל קרי כמגע שרץ, דלא הוי אלא ראשון:
+<b>וטמא מת.</b> אדם שנטמא במת. אבל כלים שנגעו במת הן כמת עצמו, והנוגע בהן נעשה אב הטומאה. וכלים שנגעו באדם שנטמא במת או באדם שנגע בכלים שנגעו במת, הוו אב הטומאה וטמאים טומאת שבעה כאדם, כדתנן פרק קמא דאהלות. אבל כלי חרס ואוכלים ומשקים שנגעו במת אין נעשים אב הטומאה. ודוקא ישראל נעשה אב הטומאה כשנגע במת. אבל לא נכרי וכן נפל שנולד בן ח׳ אינו מקבל טומאה אם נגע במת:
+<b>ומצורע בימי ספרו.</b> מצורע שהוחלט באחד מן הנגעים ונתרפא, והוכשר בצפורים ועץ ארז ואזוב ושני תולעת ותגלחת, וישב מחוץ לאהלו שבעת ימים ובשמיני מביא קרבנותיו, ואותם שבעת ימים קרויין ימי ספרו, ומטמא אדם, דנאמר כבוס בגדים בימי חלוטו ונאמר כבוס בגדים בימי ספרו, מה להלן מטמא אדם אף כאן מטמא אדם:
+<b>ומי חטאת שאין בהם כדי הזיה.</b> מטמאו במגע. ואם יש בהן כדי הזיה, מטמאו אף במשא, לטמא אדם לטמא בגדים. דכתיב (במדבר י״ט:כ״א) ומזה מי הנדה יכבס בגדיו והנוגע במי הנדה יטמא עד הערב, ורבותינו למדו שהמזה טהור, ולא בא הכתוב אלא ליתן שיעור לנושא שצריך שיהיה בו כדי הזאה. וחילק הכתוב בין מים למים, לומר לך מים שיש בהן כדי הזייה מטמאים אדם לטמא בגדים, ושאין בהן כדי הזייה מטמאים אדם לטמא אוכלים ומשקין ולא לטמא בגדים:
+<b>וכלי חרס באויר.</b> כשנפלה טומאה באויר כלי חרס, בין נגעה בכלי בין לא נגעה, נטמא הכלי. ואם נגעה הטומאה בכלי מבחוץ, לא נטמא בנגיעה זו, דכתיב (ויקרא י״א:ל״ג) וכל כלי חרש אשר יפול מהם אל תוכו וגו׳ יטמא, מתוכו נטמא ואינו נטמא מאחוריו:
+<b>ואינם מטמאין במשא.</b> דכל הנך אבות הטומאות דחשיבי הכא כתיב בהו הנוגע ולא כתיב בהו הנושא:
+
+Mishnah 2
+
+<b>מטמאים את האדם במשא.</b> משהגביה אחד מהן בין בידו בין שהגביהו חבירו על כתיפו. ואפילו שלא נגע הוא בטומאה, או שהיתה הטומאה קשורה בחבל והגביה הטומאה ע״י החבל. כיון שהניע כובד הדבר הטמא בעצמו נטמא האדם טומאת משא לטמא בגדים שעליו, או כל בגדים וכלים שהוא נוגע בהן, חוץ מכלי חרס, כל זמן שהטומאה על גביו. אבל לאחר שפירש מן הטומאה אינו מטמא כלים בנגיעה, לפי שהנושא את הטומאה, לאחר שפירש ממנה אינו אלא ראשון לטומאה, ואין כלים מקבלים טומאה אלא מאב הטומאה. ואפילו בזמן שהוא נושא את הטומאה אינו מטמא אדם וכלי חרס, אלא שאר כלים בלבד. ואין לך טמא טומאת משא אלא האדם בלבד, ולא כלים ולא אוכלים ומשקים, שאם היו כלים רבים זה על גב זה ונבלה או מי נדה בכלי העליון, לא נטמאו הכלים התחתונים במשא כל זמן שלא נגעו בנבלה או במי הנדה. וכן אוכלים ומשקים אין טמאים טומאת משא, דגבי טומאת משא כתיב לכם, ודרשינן לכם הם מטמאים במשא ואין מטמאים לא כלים ולא אוכלים ומשקים במשא. וכשם שהנבלה מטמאה במשא, כך מטמאה בהיסט, שהיסט ממין משא הוא, כגון שהיה עץ מונח בראש האילן או בראש הכותל ונבלה בקצה אחד של העץ ובא אדם והכריע בקצה השני, כיון שהגביה הקצה שבו הנבלה מחמת הכרעתו, נטמא טומאת היסט, דהוי כנושא:
+<b>וחשוכי בגדים במגע.</b> כלומר מנועים הבגדים מטומאה אי איכא מגע בלא משא, שהנוגע בנבלה או במי הנדה ואינו נושאם אינו מטמא אפילו בגדים שעליו, כדכתיב (ויקרא י״א) הנוגע בנבלתם יטמא עד הערב, ולא נזכר שם כיבוס בגדים, ובמי הנדה נמי כתיב (במדבר י״ט) והנפש הנוגעת תטמא עד הערב. חשוכי, לשון מניעה. כמו ולא חשכת את בנך (בראשית כ״ב):
+
+Mishnah 3
+
+<b>בועל נדה.</b> כתיב ביה (ויקרא ט״ו:כ״ד) ותהי נדתה עליו, למדנו שהוא מטמא משכב ומושב כנדה, וכתיב בתריה וכל המשכב אשר ישכב עליו יטמא, ואין צריך לומר, אלא לפרושי ותהי נדתה עליו דרישא אתא, והכי קאמר, האי ותהי נדתה עליו שאמרתי לך, לא אמרתי אלא לענין שיהיה אב הטומאה כנדה, מה היא מטמאה אדם וכלי חרס אף הוא מטמא אדם וכלי חרס, אבל לעשות משכב ומושב כל אשר ישכב עליו יטמא הוא, ולא יטמא אדם וכלים כמשכב הנדה שמטמא אדם וכלים, אלא דין ראשון לטומאה יש לו שמטמא אוכלים ומשקין בלבד:
+<b>משכב תחתון כעליון.</b> כלומר, משכב תחתון של בועל נדה כעליונו של זב, מה עליונו של זב היינו כלים שעל גבי הזב כגון עשר מצעות זו על גב זו וכולן על גבי הזב בין שנגע בהן הזב בין שלא נגע, טמאין ומטמאין אוכלין ומשקין אבל לא אדם וכלים, אף תחתונו של בועל נדה דהיינו המצעות שתחתיו מטמאין אוכלים ומשקין ולא אדם וכלים. דאילו תחתונו של זב וזבה ונדה ויולדת, אפילו עשר מצעות זו על גב זו ואחד מן הטמאין הללו בעליון, כולן שתחתיו טמאין ומטמאין אדם וכלים:
+<b>למעלה מהן זובו של זב וכו׳</b> משום דהנך דחשיב ואזיל מטמאין בכל שהן במגע ובמשא, ובועל נדה אין מטמא עד שישא את כולו, משום הכי קתני למעלה מהן, כלומר דהנך דחשיב הן למעלה מבועל נדה, לפי שהן מטמאין בכל שהן מה שאין כן בבועל נדה:
+<b>שהם מטמאין במגע ובמשא.</b> ששוה מגען למשאן, דבין במגע בין במשא מטמאין אדם לטמא בגדים וכלים חוץ מאדם וכלי חרס:
+<b>מרכב.</b> התפוס של אוכף קרוי מרכב. שהאוכף עצמו שאדם רוכב עליו טמא משום מושב, והתפוס שלו טמא משום מרכב:
+<b>שהוא מטמא תחת אבן מסמא.</b> אבן גדולה וכבדה. כדכתיב (דניאל ו׳ י״ח) והיתית אבן חדא ושומת על פום גובא. ואם היתה אבן גדולה ע״ג התפוס של מרכב והזב תופס בה, אע״פ שאין כובדו של זב ניכר על המרכב, נטמא התפוס שתחת האבן משום מרכב:
+<b>למעלה מן המרכב משכב.</b> דבאבן מסמא מטמא משכב כמו מרכב, ועוד חמור ממנו דשוה מגעו למשאו לטמא אדם לטמא בגדים. מגעו בהדיא כתיב ביה (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו יכבס בגדיו. ומשאו, דלאחר שהזכיר. הכתוב דין מגע המשכב ודין מגע של מרכב נאמר והנושא אותם יכבס בגדיו, אלמא במשכב בין מגע בין משא טעונים כבוס בגדים, אבל במרכב חילק הכתוב בין מגע למשא דכתיב (שם) וכל המרכב אשר ירכב עליו הזב יטמא, ואילו יכבס בגדיו לא כתיב:
+<b>ואין משכב עושה משכב.</b> דכתיב (שם) כל המשכב אשר ישכב עליו הזב יטמא, זב עושה משכב ואין משכב עושה משכב. והילכך אם נגע משכב הזב בכלים אינם אלא ראשון לטומאה. נמצא זב למעלה ממשכב: 
+
+Mishnah 4
+
+<b>שהיא מטמאה את בועלה.</b> טומאת שבעה. דגבי נדה כתיב (שם) ותהי נדתה עליו וטמא שבעת ימים, וכתיב נמי גבי זבה (שם) כימי נדתה תהיה טמאה היא, ודרשינן תהיה טמאה, לרבות את בועלה. היא, היא מטמאה את בועלה ואין הזב מטמא את מה שבועל טומאת שבעה, אלא טומאת מגע ומשא:
+<b>למעלה מן הזבה מצורע.</b> דמצורע עושה משכב ומושב כזבה, וחמור ממנה שהוא מטמא בביאה. כשבא אל הבית טמא כל מה שבבית ואע״פ שלא נגע, דכתיב (שם י״ג) מחוץ למחנה מושבו, מלמד שמושבו טמא. מכאן אמרו מצורע שיושב תחת האילן וטהור עובר נטמא הטהור. ואם טהור יושב תחת האילן ומצורע עובר, לא נטמא הטהור. וכן בבגד המנוגע ובאבן המנוגעת. ודוקא מצורע בימי חלוטו, אבל בימי ספרו דהיינו לאחר תגלחת וצפורים אינו מטמא בביאה ואינו מטמא במשכב ומושב:
+<b>למעלה מן המצורע עצם כשעורה שהוא מממא מומאת שבעה.</b> דכתיב (במדבר ל״א:כ״ד) וכבסתם בגדיכם ביום השביעי וטהרתם, כל הטומאות שאתם מיטמאין במת לא יהיו פחותים משבעה. ואע״ג דמצורע חמור מעצם כשעורה, דמצורע מטמא כל אשר באוהל כשבא אל האוהל, ועצם כשעורה אינו מטמא באוהל, מ״מ במעלה זו מיהא עצם כשעורה חמור שמטמא טומאת שבעה. וכן כל הני למעלה למעלה דחשיב לאו לכל מילי קאמר דחמור בשני מן הראשון, דהרבה מהן יש שיש חומרא בראשון שאינה בשני, אלא לאותה מעלה שהוא מונה בלבד קאמר שהשני חמור:
+<b>חמור מכולם מת.</b> יש מהן חמורים ממת, שזב וזבה עושים משכב ומושב ומטמאין באבן מסמא, ומת אינו עושה משכב ומושב ואינו מטמא באבן מסמא, ומכל מקום במעלה זו מת חמור מכולן שמטמא באוהל. ומה שמצורע מטמא בביאה אין טומאתו כטומאת אוהל, דאם הכניס ידו לבית המנוגע, טהור, ואפילו נכנס כולו חוץ מחוטמו, טהור, דביאה במקצת לאו שמה ביאה. ואפילו מחיצה מצלת בבית שהמצורע שם, כדתנן בנגעים סוף פרק י״ג נכנס לבית הכנסת עושים לו מחיצה גבוה עשרה טפחים, נכנס ראשון ויוצא אחרון. וכל כהאי גוונא במת מטמא באוהל. אי נמי יש חילוק בין מצורע יושב למצורע עובר כדפרישנא לעיל, מה שאין כן במת: 
+
+Mishnah 5
+
+<b>עשר טומאות פורשות מן האדם.</b> עשר מעלות זו למעלה מזו יש בטומאות הפורשות מן האדם:
+<b>מחוסר כפורים.</b> כגון מצורע מוחלט, וזב בעל שלש ראיות, וזבה, ויולדת, שטבלו והעריב שמשן, אסורין לאכול קדשים עד שיביאו כפרתן. ומותרין בתרומה:
+<b>חזר להיות טבול יום.</b> טמא שטבל ולא העריב שמשו:
+<b>אסור בקודש ובתרומה.</b> ופוסל אותם אם נגע בהן:
+<b>חזר להיות בעל קרי.</b> שיצא ממנו שכבת זרע ולא טבל:
+<b>חזר להיות בועל נדה.</b> והא דלא תני חזר להיות טמא מת שהוא חמור מבעל קרי, דטמא מת אב הטומאה ובעל קרי אינו אלא ראשון, והדר לתני חזר להיות בועל נדה דחמור מטמא מת שמטמא משכב התחתון כעליון. משום דהנך עשר טומאות פורשות מן האדם, וזו טומאת מגע היא:
+<b>משכב תחתון כעליון.</b> משכב התחתון של בועל נדה כעליונו של זב, מה עליונו של זב טמא לטמא אוכלים ומשקין אבל לא אדם וכלים, אף תחתונו של בועל נדה טמא לטמא אוכלים ומשקין לא אדם וכלים:
+<b>שרואה שתי ראיות מטמא משכב ומושב.</b> וצריך לספור שבעה נקיים. דהכי תנן פרק קמא דמגילה (משנה ג׳) אין בין זב הרואה שתי ראיות לזב שראה שלש ראיות אלא קרבן:
+<b>וצריך ביאת מים חיים.</b> דכתיב בזב (ויקרא ט״ו:י״ג) ורחץ בשרו במים חיים, אבל שאר כל הטמאים סגי להו במי מקוה:
+<b>חייב בקרבן.</b> האמור בפרשת מצורע גבי זב. וכל זמן שלא הביא קרבן הוי מחוסר כפורים:
+<b>מצורע מוסגר.</b> שמסגירו הכהן שבעת ימים לראות אם יוולדו בו סימני טומאה:
+<b>מטמא בביאה.</b> אם בא אל הבית נטמא כל אשר בבית:
+<b>ופטור מן הפריעה ומן הפרימה.</b> דלא אמרה תורה בגדיו יהיו פרומים וראשו יהיה פרוע. אלא במצורע מוחלט:
+<b>ומן התגלחת ומן הצפרים.</b> דמוחלט שנתרפא מביא צפרים ומגלח את כל שערו, ומוסגר לא:
+<b>שאין עליו בשר כראוי.</b> כדמפרש בסיפא כדי להעלות ארוכה:
+<b>מטמא במגע ובמשא ואינו מטמא באוהל.</b> דבמגע כתיב (במדבר י״ט:י״ח) [ועל] הנוגע בעצם, משמע בין יש בו בשר כראוי בין אין בו בשר כראוי. ובטומאת אוהל כתיב, או בעצם אדם או בקבר, ועצם אדם משמע עד שיהיה בו בשר וגידים ועצמות:
+<b>במקום אחד כדי להקיפו בחוט ערב.</b> שאם יחתוך הבשר שעל האבר לחוטים שיש בעביין כחוט ערב, שהוא יותר עב מחוט השתי כפלים, ויהיה בהן כדי להקיף את האבר, בידוע דבהכי הוא מעלה ארוכה. ואין הלכה כרבי יהודה:
+
+Mishnah 6
+
+<b>עשר קדושות הן.</b> איידי דאיירי לעיל במעלות של טומאות זו למעלה מזו, תנא נמי הכא מעלות של קדושות זו למעלה מזו:
+<b>שמביאין ממנה העומר.</b> דכתיב (ויקרא כ״ג) וקצרתם את קצירה והבאתם את עומר, קצירה ולא קציר חוצה לארץ:
+<b>והבכורים.</b> דכתיב (דברים כ״ו:ב׳) ולקחת מראשית כל פרי האדמה אשר תביא מארצך:
+<b>ושתי הלחם.</b> דכתיב (ויקרא כ״ג:י״ז) ממושבותיכם תביאו לחם:
+
+Mishnah 7
+
+<b>עיירות המוקפות חומה.</b> מימות יהושע בן נון. דבמצורע כתיב (שם י״ג) מחוץ למחנה מושבו, חוץ למחנה ישראל. וכשכבש יהושע את הארץ קידש העיירות שהיו מוקפות חומה בימיו שיהיו כמחנה ישראל להשתלח משם מצורעים:
+<b>ומסבבים לתוכן מת.</b> מותר לנושאו בעיר ממקום למקום עד מקום שירצו טובי העיר לקוברו שם:
+<b>יצא.</b> המת מן העיר:
+<b>אין מחזירים אותו.</b> בעיר לקברו שם ואפילו רצו טובי העיר. דכיון דיצאה טומאה מן העיר אין מכניסין אותה בתוכה:
+
+Mishnah 8
+
+<b>לפנים מן החומה.</b> מחומת ירושלים:
+<b>שאוכלים שם קדשים קלים ומעשר שני.</b> דכתיב (דברים י״ב:ה׳-ו׳) ובאת שמה והבאתם שמה וגו׳ וכתיב (שם) לא תוכל לאכול בשעריך וגו׳:
+<b>הר הבית.</b> חמש מאות אמה על חמש מאות אמה היה, ובו היה בית המקדש בנוי, ומשם מתחיל מחנה לויה ושיעורו עד שער ניקנור, משער ניקנור ולפנים מחנה שכינה, ומהר הבית ולחוץ עד חומת ירושלים מחנה ישראל:
+<b>שאין זבים וזבות נדות ויולדות נכנסים לשם.</b> דכתיב (במדבר ה׳:ב׳) וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש, שומע אני ששלשתן יוצאים למקום אחד, תלמוד לומר במצורע בדד ישב, אלמא אינו משולח למקום שזב וטמא מת משולחים, ומה מצורע שטומאתו חמורה חמור שילוחו משילוח חבירו דכתיב (ויקרא י״ג:מ״ו) מחוץ למחנה מושבו, לפיכך משולח חוץ לירושלים, אף זבים וזבות נדות ויולדות שטומאתן חמורה מטומאת מת, שעושות משכב ומושב ומטמאות באבן מסמא מה שאין כן בטומאת מת, חמור שילוחן משילוח חבירן. נמצאת אומר, מצורע משולח חוץ לירושלים שהיא כנגד מחנה ישראל, וזבים וזבות נדות ויולדות משולחות מהר הבית, שהוא מחנה לויה, ומותרות בירושלים. טמא מת ואפילו מת עצמו מותר בהר הבית ומשולח משער ניקנור ולפנים, שהוא מחנה שכינה:
+<b>החיל.</b> לפנים מחומת הר הבית היה כותל גבוה עשרה טפחים והוא נקרא סורג, ולפנים ממנו החיל עשר אמות:
+<b>שאין נכרים וטמאי מתים נכנסים לשם.</b> אע״ג דרבנן גזור על הנכרים שיהיו כזבים לכל דבריהם, לענין שילוח מחנות לא גזור עלייהו אלא כטמאי מתים. והאי דטמאי מתים אין נכנסים מן החיל ולפנים, היינו מדרבנן. דמדאורייתא אפילו בעזרת נשים שרו, שכל זה מחנה לויה עד עזרת ישראל ששם שער ניקנור:
+<b>עזרת נשים.</b> לפנים מן החיל היתה אורך מאה ושלשים וחמש על רוחב מאה ושלשים וחמש:
+<b>שאין טבול יום נכנס לשם.</b> יהושפט ובית דינו גזרו על טבול יום שלא יכנס לעזרת נשים. דכתיב (דברי הימים ב כ׳:ה׳-ו׳) ויעמוד יהושפט בקהל יהודה וגו׳ לפני החצר החדשה, ואמרו בגמרא מאי החצר החדשה, שחידשו בה דברים ואמרו טבול יום אל יכנס במחנה לויה, ולא בכל מחנה לויה גזרו אלא בעזרת נשים בלבד. וגזרו על טבול יום ולא גזרו על מחוסר כפורים, לפי שטבול יום אסור בתרומה ומחוסר כפורים מותר בתרומה, וכל שטומאתו חמורה מחברו חמור שילוחו משילוח חברו:
+<b>עזרת ישראל.</b> לפנים מעזרת נשים היתה, אורך מאה ושלשים וחמש על רוחב אחת עשרה. וכן עזרת כהנים היתה אורך קל״ה על רוחב אחת עשרה, וראשי פספסין היו מבדילים בין עזרת ישראל לעזרת הכהנים:
+<b>שאין מחוסר כפורים נכנס לשם.</b> הוא הדין דהוה מצי למתני שאין טהור נכנס לשם עד שיטבול, דהכי תנן בפרק אמר להן הממונה [ל.], אין אדם טהור נכנס לעזרה עד שיטבול:
+<b>וחייבין עליה חטאת.</b> הטמאים שנכנסו שם בשגגה:
+<b>לסמיכה.</b> לסמוך ידו על ראש קרבנו. ואי אפשר אלא בבעלים, דכתיב וסמך את ידו, ולא יד שלוחו:
+<b>לשחיטה.</b> שהשחיטה כשרה בזר. ואע״פ שאפשר בכהנים, ואפשר נמי לזר לשחוט בעזרת ישראל, אפ״ה לא אסרו לישראל ליכנס בעזרת כהנים לשחוט הקרבן:
+<b>ולתנופה.</b> דכהן מניח ידו תחת יד הבעלים ומניף:
+
+Mishnah 9
+
+<b>בין האולם ולמזבח מקודש ממנה שאין פרועי ראש ובעלי מומין נכנסים לשם.</b> בגמרא בהקומץ רבה [דף כ״ז] מוכיח דכל הני מעלות דתני השתא כגון הנכנס לעזרת כהנים שלא לצורך וכן בעלי מומין ופרועי ראש שנכנסו בין האולם ולמזבח, כולהו מעלות דרבנן הן. וכך קבלתיה מרבותי. אבל רמב״ם סבירא ליה דכולהו מדאורייתא, בעלי מומין דכתיב (ויקרא כ״א:י״ח) כי כל איש אשר בו מום לא יקרב. ופרועי ראש, דאמר רחמנא לאהרן ולבניו שהיו במשכן (שם י׳) ראשיכם אל תפרעו. ואע״פ שלשון התוספתא מסייע לדברי הרמב״ם, קבלת רבותי נראית לי עיקר. והאי דלא חשיב תנא קמא שתויי יין ושלא רחוץ ידים ורגלים בהדי בעלי מומים ופרועי ראש כדחשיב להו רבי יוסי בסיפא, משום דבעלי מומין ופרועי ראש פסולן בגופן, הלכך שילוחן חמור, אבל שתויי יין ושלא רחוץ ידים ורגלים פסולן מחמת דבר אחר הלכך לא החמיר בשילוחן כל כך:
+<b>אלא כהן גדול ביום הכפורים.</b> דכתיב (שם ט״ז) ואל יבוא בכל עת אל הקודש בזאת יבוא וכו׳:
+<b>בשעת העבודה.</b> ארבע פעמים נכנס שם, אחת להקטיר קטורת, שניה להזות מדם הפר, שלישית להזות מדם השעיר, רביעית להוציא הכך והמחתה ואם נכנס חמש פעמים חייב מיתה:
+<b>ופורשין בין האולם ולמזבח בשעת הקטרה.</b> בין בשעה שמקטירים קטורת במזבח הזהב שבהיכל, בין בשעה שכהן גדול מקטיר קטורת לפני ולפנים, כל העם פורשים מבין האולם ולמזבח ואין צריך לומר מן ההיכל. ותנא קמא פליג אדרבי יוסי וסבר דבשעה שמקטירין קטורת בהיכל הוא דפרשי מבין האולם ולמזבח, אבל כשמקטיר קטורת לפני ולפנים אין העם פורשים אלא מן ההיכל בלבד ולא מבין האולם ולמזבח. והלכה כת״ק. ועשר קדושות דתנן במתניתין והנך אחד עשר נינהו, פירשו הגאונים דארץ ישראל אינה ממנין הקדושות, לפי שבשאר קדושות יש בהן כבוד למקום שמונעים ממנו קצת טומאות או שמונעים מקצת בני אדם ליכנס אליו, ואין בסתם ארץ ישראל קדושה זו. והבאת בכורים ועומר ושתי הלחם ולחם הפנים אינם כקדושות הללו. ואית דמפרשי דתנא קמא דחשיב עשר קדושות ר׳ יוסי היא, דאית ליה דבין האולם ולמזבח שוה להיכל בחמשה דברים, ולדידיה לא הוו אלא עשר:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כלי עץ כלי עור כלי עצם.</b> בפרשת מטות כתיב וכל בגד וכל בלי עור וכל מעשה עזים וכל כלי עץ תתחטאו, ומרבינן מוכל מעשה עזים לרבות דבר הבא מן העזים מן הקרנים ומן הטלפים, דהיינו כלי עצם, ואיתקש לכלי עור וכלי עץ. ובפרשת שמיני איתקוש כלי עור וכלי עץ לשק, דכתיב מכל כלי עץ או בגד או עור או שק. הלכך פשוטיהן טהורים, דבעינן דומיא דשק דמיטלטל מלא וריקן. וכלי חרס אע״ג דפשוטיהן טהורים לא מצי למתני בהדי הנך, משום דכל הני טהורים כשאין להם בית קבול אע״פ שיש להן תוך, כגון חבית של עץ שאין לה שולים ומפולשת מעבר אל עבר טהורה, ובכלי חרס כהאי גוונא טמא, משום דבתוכו תלה רחמנא והרי יש לו תוך אע״פ שאין לו בית קבול. ופשוטיהן טהורים דתנן הכא, היינו מדאורייתא, אבל חכמים גזרו טומאה על פשוטי כלי עץ ועור ועצם, כדמוכח בגמרא בבא בתרא [דף סו]. ומדאורייתא נמי אינן טהורים אלא מטומאת מת או טומאת שרץ, אבל טמאים טומאת משכב ומושב אם הן ראויין למשכב ומושב:
+<b>וכלי זכוכית.</b> רבנן גזרו עליהן טומאה, הואיל ותחלת ברייתן מן החול הוו ככלי חרס, וחמירי מכלי חרס שאינו מקבל טומאה מגבו, וכלי זכוכית מטמאין מגבן הואיל ונראה תוכן כברן. ופשוטיהן של כלי זכוכית טהורים אפילו מדרבנן, דעבדו רבנן היכרא כי היכי דלא לשרוף עלייהו תרומה וקדשים:
+<b>מקבלין טומאה מכאן ולהבא.</b> אבל לא חזרו לטומאתן ישנה, דלא גזור רבנן שאם עשה מהם כלים חזרו לטומאתן ישנה אלא בכלי מתכות בלבד:
+<b>כלי נתר.</b> כלים העשויין מאדמה שחופרים ממנה צריף. אלומ״י בלע״ז:
+<b>מיטמאין ומטמאין באויר.</b> אם נתלית טומאה באויר הכלי, נטמא הכלי. חזר ותלה אוכלים באוירן, מטמאין את האוכלים אע״פ שלא נגעו, דכתיב (ויקרא י״א:ל״ג) כל אשר בתוכו יטמא. ואפילו מלא חרדל שאינו נוגע בדפנות הכלי:
+<b>ומיטמאין מאחוריהן.</b> כלים שחקק בית מושבם מבחוץ כדרך שעושים לכוסות של כסף, ופעמים כופין אותן על פיהן ומשתמשין בבית קיבול שבאחוריהן. אם נגעה טומאה באותו בית קיבול, נטמא הכלי חרס. ומדלא ערבינהו ותנינהו, מיטמאין ומטמאין מאויריהן ואחוריהן, שמע מינה דאין מיטמא מאויר אחוריו, דלא חשיב תוך של אחוריו תוך גמור דאורייתא ליטמא מאוירו, אבל מיטמא אם נגעה טומאה באותו חקק של אחוריו:
+<b>ואין מיטמאין מגביהן.</b> דכתיב (שם) וכלי חרש אשר יפול מהם אל תוכו, מתוכו הוא מיטמא ואינו מיטמא מגבו. ושאר כל הכלים חוץ מכלי חרס וכלי נתר אין מיטמאין מאוירן עד שתגע הטומאה בעצמו של כלי, וכשנגעה הטומאה בעצמו של כלי בין מגבו בין מתוכו טמא. והיינו דתנן בפ״ק דחולין, הטהור בכלי חרס טמא בכל הכלים, הטהור בכל הכלים טמא בכלי חרס:
+<b>ושבירתן היא טהרתן.</b> וכולהו כלים נמי שבירתן היא טהרתן. אלא כלי חרס וכלי נתר שבירתן בלבד מטהרתן, שאין להם טהרה בטבילה אלא בשבירה בלבד:
+
+Mishnah 2
+
+<b>הדקין שבכלי חרס.</b> כלי חרס הדקין וקטנים, בין שהן עצמן אינן מחזיקין אלא כדי סיכת קטן, בין שנשברו ונשארו קרקרותיהן, פירוש, כמו קרקעותיהן דהיינו שולים שכלפי הקרקע, או נשארו דפנותיהן ויכולים לבדן לישב בלא סמיכה, עדיין כלים הן. ואם מחזיקין שמן כדי סיכת קטן, כלומר כדי סיכת אצבע קטנה של קטן בן יומו, טמאין. והכי מפורש במסכת שבת, סיכת קטן, אבר קטן של קטן בן יומו:
+<b>עד לוג.</b> שיעור זה של סיכת קטן, לשברי כלי שלא היה מתחלתו אלא לוג. דאם היה תחלתו יותר מלוג, בעינן שיעור גדול לשבריו יותר מכדי סיכת קטן:
+<b>מלוג ועד סאה.</b> כלי שהיה מתחלתו מחזיק מלוג ויותר מלוג עד סאה, שיעור שבריו ברביעית הלוג. וליתר מסאה עד סאתים, שיעור שבריו בחצי לוג. וכן כולם:
+<b>אני איני נותן בהם מדה.</b> לפי גודל הכלי וקטנו, אלא לפי המקומות שרגילין לעשותן ולפי צורת הכלים:
+<b>אלא הדקין שבכלי חרס וכו׳</b> שאין להם צורת קדירות והם קטנים ביותר, שיעור שבריהן כדי סיכת קטן. ומשהגיעו להיות כתבנית קדרות קטנות, שיעורן ברביעית:
+<b>חביות לודיות.</b> חביות שנעשות בלוד:
+<b>לחמיות.</b> שנעשות בבית לחם. והן גדולות מאותן שנעשות בלוד:
+<b>חצבים גדולים.</b> כדות גדולות כל מה שאפשר:
+<b>הפכין הגלילים.</b> שנעשים בארץ הגליל:
+<b>והחביונות.</b> חביות קטנות. והיינו דקין שבכלי חרס:
+<b>ואין להן דפנות.</b> דדוקא השולים טמאות אם נשאר בהן כדי סיכת קטן, אבל הדפנות טהורות. והלכה כר״ע:
+
+Mishnah 3
+
+<b>הטהורים שבכלי חרס.</b> פשוטי כלי חרס שהן טהורים, דכתיב בהו (ויקרא י״א:ל״ג) אשר יפול מהם אל תוכו, את שיש לו תוך טמא את שאין לו תוך טהור:
+<b>טבלה שאין לה לזבז.</b> לוח חלק שאין לו שפה סביב:
+<b>ומחתה.</b> שחותים בה גחלים:
+<b>פרוצה.</b> שאין לה דפנות:
+<b>אבוב של קלאים.</b> כלי חרס שקולים בו קטניות על גבי האש. ופשוט הוא בלא בית קיבול, ומנוקב ככברה בשוליו כדי שתהא האור שולטת בו:
+<b>קלאים.</b> כמו קלוי באש:
+<b>וסילונות.</b> מרזבות:
+<b>אף על פי כפופין.</b> אף על פי שכפופין משני צדיהן. והוא שלא חקק בהן בית קיבול צרורות:
+<b>כבכב.</b> כלי שמכסים בו סלים של פת. ויש גורסין כפכף. שכופין אותו על גבי הסל. ואפילו יש לו בית קיבול, טהור. שכל המשמש כפוי בכלי חרס, טהור:
+<b>והטפי.</b> הוא כלי חרס שיש לו בית קיבול ומקבל טומאה, דהכי מוכח לקמן באידך פרקא. והאי דטהור הכא, משום דהתקינו לענבים ועשה בו שינוי, מוכיח דלכסות בו ענבים קא בעי ליה ולא נעשה לקבלה:
+<b>חבית של שייטין.</b> כמין חבית חלולה, וסתומה היא ואין לה פה, כדי שלא תהא נשקעת במים. ונשענים עליה ולמדין לשוט בה. ואע״פ שיש לה בית קיבול, אינה עשויה לקבלה. וכל שאינו עשוי לקבלה אע״פ שיש לו בית קיבול אינו מקבל טומאה:
+<b>וחבית דפונה בשולי המחץ.</b> מחץ הוא כלי גדול של חרס, וכעין חבית עשוי לו בשוליו שאדם משים ידו לתוכה כשרוצה להגביה המחץ. ולפי שלא נעשית חבית זו לקבלה, אינה מקבלת טומאה:
+<b>דפונה.</b> טמונה:
+<b>והמטה והכסא והספסל.</b> כל אלו אין עשויין לקבלה:
+<b>והספינה.</b> אע״פ שעשויה לקבלה ואפילו היא של חרס, טהורה. ובמסכת שבת ילפינן לה דכתיב (משלי ל׳:י״ט) דרך אניה בלב ים, ופשיטא דאניה בים היא, אלא לומר לך מה ים טהור אף אניה טהורה:
+<b>כל שאין לו תוך בכלי חרס אין לו אחוריים.</b> חכמים גזרו על משקין טמאין שיטמאו כלים, ואע״פ שלא נטמאו המשקין אלא מחמת שרץ דהשתא הן ראשון לטומאה, מטמאים כלים מדברי סופרים ואם נגעו באחורי הכלי נטמאו אחוריו ולא נטמא תוכו. והשתא קמ״ל דאין טומאת אחוריים נוהגת אלא בכלי חרס שיש לו תוך. אבל כל שאין לו תוך אין לו טומאת אחוריים, ואם נגעו משקין טמאים מאחוריו לא נטמאו אחורי הכלי: 
+
+Mishnah 4
+
+<b>פנס.</b> כמין עששית של חרס עשויה נקבים בדפנותיה שמהן האורה יוצאת, ומניחים הנר בתוכה שלא יכבנה הרוח:
+<b>שאין לו.</b> בית קיבול שמן. אע״פ שיש לו בית קיבול נר:
+<b>טהור.</b> שבית קיבול נר אין לו תוך, אלא הנר מונח עליו:
+<b>מגופת היוצרים.</b> כעין אבנים של חרס שהיוצרים עושים הכלים עליהן:
+<b>את שהוא פותח בה.</b> כלומר המגופה שהיוצר משליך עליה הטיט ומפתח עליה בידיו צורת הכלי:
+<b>טהורה.</b> לפי שאין לה שפה סביב ואין כאן תוך:
+<b>ושהוא גומר בה.</b> והמגופה שמעמיד עליה הכלי לאחר שנגמרה צורתו יש לו תוך, ולכך היא טמאה. ורבותי פירשו, שיש כלי ליוצרים שנקרא מגופה ויש מהן שפתחיהן צר ויש שפתחיהן רחב, את שהוא פותח בה כלומר שעתיד להרחיב פתחה, טהורה, שעדיין לא נגמרה מלאכתה והויא כגולמי כלי חרס. ושהוא גומר בה, שמניחה כך בפתח צר, טמאה. ומתניתין רבי מאיר היא דאמר כלי חרס מאימתי מקבלים טומאה משעה שנגמרה מלאכתן. ולא כרבנן דאמרי משיצרפו בכבשן. ופירוש ראשון נראה לי עיקר:
+<b>משפך.</b> כלי שנותנין על פי חבית או על פי הנוד כשרוצין למלאותו יין או שמן:
+<b>ושל רוכלין.</b> שהוא קטן ועשוי להכניס שמן לפכין קטנים, ומחזיק לוג או שני לוגים והרוכל מניח אצבעו מתחתיו כנגד הנקב ומודד בו שמן, ומסיר אצבעו והשמן יורד לכליו של לוקח. ועשוי לקבלה הוא ומקבל טומאה:
+<b>רבי עקיבא אומר מפני שהוא מטהו על צדו.</b> כלומר אפילו אינו של מדה, משפך של רוכלים לעולם [מיטמא], מפני שמטהו על צדו לקבל בו מעט כדי שיריח בו הלוקח, ונמצא עשוי לקבלה. והלכה כרבי עקיבא:
+
+Mishnah 5
+
+<b>כיסוי כדי יין וכו׳</b> וכל המשמש כיסוי בכלי חרס, טהור, דתוכו כתיב, והאי לאו תוך דידיה הוא:
+<b>וכסוי חביות נייריות.</b> על שם מקומן. ולרבותא נקטינהו, מפני שהיה לכיסוי חביות שלהן בית קיבול. ואית דגרסי והניירות, כלומר, הניירות שמכסים בהן פי הצלוחית:
+<b>הלפס.</b> כמו אלפס. מחבת גדולה שמבשלים בה בשר וירק, ועושים לה כסוי של חרס. וכשהוא נקוב אינו ראוי לכלום, ואפילו אינו נקוב ויש לו חידוד אין יכול לישב מפני החידוד, אבל כשאינו נקוב ואף אין לו חידוד, טמא, שראוי להפכו ולהושיבו, ואשה נותנת בתוכו ירק לסננו להמצות ממנו המים:
+<b>הרונקי.</b> הירקות לאחר שנתבשלו ודבוקים זה בזה ונעשים גוף אחד נקראים רונקי. והיא מלה יונית:
+
+Mishnah 6
+
+<b>גסטרא.</b> שבר כלי חרס. ודבר שנחלק לשנים קרוי גסטרא. ולשון גסטרא, גיסי תרי:
+<b>שנמצאת בכבשן.</b> ולא ידעינן אם נשבר קודם שנצרף בכבשן ובשעה שנגמרה מלאכתו לא היה תורת כלי עליו ותו לא מטמא משום גסטרא, או אחר כך נשבר ומטמא. וכיצד מבררים את הדבר, רואין אם היו שבריה שוין ותוכה מאדים, בידוע שנגמרה מלאכתה ואח״כ נשברה, ומטמאה, דעביד לקיבול, שדרך לתת גסטרא תחת החבית לקבל המשקה הנוטף ממנה:
+<b>טיטרוס.</b> כלי שהוא מנוקב מלמטה נקבים הרבה דקים כמלוא נקב מחט ומלמעלה נקב אחד כמלוא כוש, דהיינו פלך שהנשים טוות בו, וכשממלאים אותו מים ואדם משים אצבעו בנקב מלמעלה שלא ישלוט בו הרוח אין טפה אחת יוצאת מן הנקבים דקים שלמטה, וכשמסיר אצבעו המים יוצאים:
+<b>ר׳ אליעזר בר צדוק מטהר.</b> לפי שנקוב בכונס משקה:
+<b>ורבי יוסי מטמא.</b> שכך הוא דרך תשמישו, וחשיב בית קיבול הואיל והמים עומדים על ידי הנחת אצבע, ואפילו בלא הנחת אצבע אין המים יוצאים אלא כמוציא פרוטות מעט מעט טפה אחר טפה, ומשום הכי לא חשיב נקוב ככונס משקה ליטהר בכך. והלכה כר׳ יוסי:
+
+Mishnah 7
+
+<b>טבלא שיש לה לזבז ומחתה שלימה.</b> שיש לה דפנות, טמאים, שיש להן בית קיבול. ומרישא דהטהורים שבכלי חרס הוה שמעינן דהנך טמאים, אלא אורחיה דתנא הכי, כדתנן בפרק ואלו טריפות [דף מ״ג] ואלו כשרות, והכי איכא טובא במשנה:
+<b>טבלא.</b> של חרס:
+<b>שהיא מלאה קערות.</b> שהיא עשויה קערות קערות, והקערות הן מגופה ומחוברין בה:
+<b>ואם יש לה לזבז עודף.</b> אם שפת הטבלא סביב עודף ועולה למעלה יותר מפיהן של קערות:
+<b>נטמאה אחת מהן נטמאו כולן.</b> דכשנכנס השרץ בפי הקערה כבר נכנס באויר הלזבז העודף סביב, ונטמאת כל הטבלא, דכלי חרס מטמא מאוירו, וכשנטמאת הטבלא כולה נטמאו כל הקערות שהן מגופה:
+<b>בית התבלין.</b> כלי חרס עשוי רבועים רבועים, לתת בכל רבוע ורבוע מין אחד של תבלין ולא יתערבו זה בזה:
+<b>קלמרים המתואמות.</b> כלי עשוי לתת בתוכו הדיו והקולמוס והכלים הצריכים לסופר. ועשוי גם הוא רבועים רבועים תאומים, ובארצנו מהם הרבה, וקורים להם בלע״ז קלמר״י:
+<b>בית תבלין של עץ.</b> שעשוי גם הוא רבועים רבועים ואין לו לזבז עודף:
+<b>שנטמא אחד מהן במשקה.</b> דרבנן גזרו על המשקים הבאים מחמת שרץ לטמא כלים, גזירה משום משקה זב וזבה, שהם מטמאים כלים דאורייתא. ודוקא כשנטמא במשקה לא נטמא חברו, שכלי שנטמאו אחוריו במשקים לא נטמא תוכו, הלכך כשנטמא אחד מהן במשקין הוי דופן של הטמא אחוריו של חברו ולא נטמא חברו. אבל בטומאת שרץ דאורייתא דכל היכא דנגע בכלי עץ בין מאחוריו בין מתוכו נטמא כולו, אם נטמא אחד מהן נטמא חברו, שהטומאה נוגעת בו מאחוריו. ובכלי חרס דאינו מקבל טומאה מגבו אלא מתוכו, אפילו בטומאת שרץ אם נטמא אחד מהן לא נטמא חבירו, דתוכו של זה נעשה גב לחבירו, וכלי חרס אין מיטמא מגבו. אבל כלי עץ מיטמא מגבו בטומאת שרץ, אבל לא בטומאת משקין להיות נטמא כולו:
+<b>חולקים את עביו.</b> דופן עב ורחב שבין שני הרבועים, רמינן פלגא להאי גיסא ופלגא להאי גיסא בטומאת משקים דרבנן, וחצי עובי הדופן שלצד הטהור טהור. ואין הלכה כר׳ יוחנן בן נורי:
+
+Mishnah 8
+
+<b>הלפיד.</b> כעין קערה של חרס מחודדת מלמטה ותוחבים חידודה בראש קונדס, ובתוך אותה קערה נותנים חתיכות בגד ושמן ועטרן ומדליקין ומגביהין למעלה והיא מאירה למרחוק. ומפני שהיא מחודדת ואינה יכולה לעמוד בפני עצמה סלקא דעתך אמינא שלא תיטמא, קמ״ל. דהואיל ומקום מושבה מתוקן ומיוחד להושיבה בראש הקונדס הרי זו מיטמאה:
+<b>ובית שקעו של נר.</b> כלי חרס עשוי להיות הנר יושב ומשוקע בו:
+<b>מטמא באויר.</b> דחשיב כתוך לטמא באויר, אף על פי שאין כל הנר משוקע בו כי אם מעט ממנו:
+<b>המסרק של צרצור.</b> כלי חרס שעושים על פיו שבכה כמין מכבר מעשה רשת והמערה ממנו מטיל המים ממקומות הרבה, ורוב הכלים ששותין בהם מים בארץ ישמעאל עשויים כך, וסביב אותה שבכה בולטים שינים כשיני המסרק, שעושים אותן לנוי. ואם נתלה שרץ באויר אותן שינים פליגי בה רבי אליעזר ורבנן אי חשיב תוך כלי חרס אי לא. והלכה כחכמים דחשבי לה תוך ומטמאין:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>שיעור כלי חרס ליטהר.</b> דתו לא מקבל טומאה, ואם היה טמא טהור כאילו נשבר כולו, דתו לא חזי למילתיה ולא חשוב תוך דידיה. אפילו היתה חבית זו מיוחדת לגרוגרות ולאגוזים, וניקבה במוציא זית, טהורה, כל זמן שלא חזר ויחדה אח״כ לקבל בה רמונים וכיוצא בהן, אבל חזר ויחדה לקבל בה רמונים, טמאה עד שתנקב במוציא רמון, ומשניקבה במוציא רמון שוב אינה מקבלת טומאה:
+<b>שיעורו במשקין.</b> בנקב שכשמשימין הכלי על גבי משקין נכנסין המשקין דרך אותו נקב לתוך הכלי, והוא נקב גדול ממוציא משקה:
+<b>לכך ולכך.</b> כגון קדרה שמבשלים בה בשר. אע״פ שאין מניחין בה אוכל בלא משקה, ולמשקה לא חזיא שהרי ניקבה בכונס משקה, אפילו הכי אזלינן בה לחומרא, ואינה טהורה עד שתנקב במוציא זיתים:
+
+Mishnah 2
+
+<b>חבית שיעורה בגרוגרות.</b> רגילים היו להניח גרוגרות בחבית:
+<b>רבי מאיר אומר בזיתים.</b> כסתם מתניתין דלעיל. והוי סתם ואחר כך מחלוקת ואין הלכה כסתם. והלכה כרבי יהודה:
+<b>הלפס והקדירה שיעורן בזיתים.</b> להחמיר. כדפרישנא לעיל:
+<b>הפך והטפי.</b> כלי שמן הן. אלא שהטפי פיו צר מאד, לכך נקרא טפי שאין יורד ממנו אלא טפין טפין. וטפי דתנן בפרקין דלעיל שהוא טהור, היינו כשהתקינו לכסות בו סל של ענבים כדפרישנא לעיל:
+<b>בשמן.</b> היינו כונס משקה של שמן. ואין שיעורו שוה למים, דשל שמן דק שהרי כלי שמחזיק מים או יין אינו מחזיק שמן:
+<b>הצרצור.</b> כלי עשוי לשתות בו מים ועל פיו שבכה כמעשה רשת שלא יכנס לתוכו דבר רע ויטנפו המשקין:
+<b>שלשתן.</b> הפך והטפי והצרצור, שיעורן בנקב מוציא זרעונים, כגון האפונים. דסבר רבי שמעון דלזרעונים נמי עבידי, והוו כמו העשוי לכך ולכך דלעיל דמטילין אותו לחומרו. ואין הלכה כרבי שמעון:
+<b>נר שיעורו בשמן.</b> בכונס משקה של שמן. דסתם נר לשמן עביד:
+<b>רבי שמעון אומר בפרוטה קטנה.</b> דסבר עביד נמי לאנוחי ביה פרוטות, ומטילין אותו לחומרו. ואין הלכה כרבי שמעון:
+<b>נר שנטל פיו.</b> בטל שם נר ממנו:
+<b>ושל אדמה.</b> אינו מקבל טומאה כל זמן שלא נצרף בכבשן. ואע״פ שהוסק פי הנר בפתילה הדולקת, לא חשיב בכך כאילו נצרף בכבשן, וטהור:
+
+Mishnah 3
+
+<b>חבית שניקבה.</b> במוציא זית, וטהרה, כשחזר ועשאה בזפת, מקבלת טומאה מכאן ולהבא:
+<b>חזרה ונשברה.</b> לשברים הרבה. ואותו השבר שיש בו הזפת מחזיק רביעית ויושב שלא מסומך, טמא. ובחבית המחזקת מלוג ועד סאה עסקינן, כדתנן בפרקין דלעיל מלוג ועד סאה ברביעית. ואע״פ שאין סתימה מועלת לנקב הבא לאחר שבירה, שאני הך סתימה שנעשית קודם שבטל שם כלי ממנה. דחבית שניקבה שם חבית עליה אע״פ שטהרה, אבל חרס הפורש מן החבית בטל שם כלי מעליו אע״פ שלא ניקב, לפיכך אין מועלת סתימה בנקב שלו:
+
+Mishnah 4
+
+<b>חבית שנתרועעה.</b> כמו כותל רעוע. שלא נפלו חרסיה אבל היא רעועה כל כך שאם יטלטלוה וחצי קב גרוגרות בתוכה תשבר לגמרי. וטהורה היא כדאמרינן לקמן באידך פרקין [מ״ב]:
+<b>וטפלה.</b> שטח פניה:
+<b>בגללים.</b> כדי שלא יפלו החרסים:
+<b>נשברה.</b> שנפלו החרסים ודיבק השברים בקולן של סופרים. או שהביא חרסים ממקום אחר ודבקן ואחר כך טפלן בגללים, טהורה. והוא הדין טפלן בטיט, כל זמן שלא חזר וצרפה בכבשן:
+<b>חרס מחזיק רביעית.</b> וכגון שהחרס באה מחבית המחזקת מלוג ועד סאה, דשיעורה ברביעית כדפרישנא לעיל:
+<b>כולן מטמאין במגע.</b> דכולן נעשים יד לאותו חרס, ומטמאין משום יד. וכנגדו בלבד מטמא באויר, דאין אויר ליד כלי חרס:
+
+Mishnah 5
+
+<b>כלי חרס הבריא.</b> שאינו לא רעוע ולא שבור:
+<b>מטמאין.</b> אם נטמא הכלי מאוירו, טמאים אוכלים ומשקים שנגעו בטפילה, מפני שהיא חשובה ככלי עצמו:
+<b>הטופל את הבריא טהור.</b> דדוקא הכלי רעוע שצריך לאותה טפילה הוא דחשיבה הטפלה ככלי ונטמאו האוכלים הנוגעים בה כשהכלי טמא, אבל טפילת הבריא אינה חשובה ככלי. והלכה כחכמים:
+<b>וכן בחידוק קרויה.</b> כשם שנחלקו רבי מאיר ורבי שמעון עם חכמים בטפילת הבריא כך נחלקו בחידוק קרויה, והיא דלעת יבשה וחלולה ששואבין בה מים, ורגילים להדק סביבותיה בעגול של עץ או של ברזל כדי שלא תשבר אם תגוף באבן. דרבי מאיר ורבי שמעון דמטמאין בטפילת הבריא מטמאין אף בזו, ואפילו היתה הקרויה בריאה. וחכמים אומרים אם היתה הקרויה בריאה ואינה צריכה לעוגל זה לא חשיב העוגל כגופה של קרויה, ואם נטמאת הקרויה לא נטמא העוגל:
+
+Mishnah 6
+
+<b>יבלית.</b> מין עשב ששמו יבלא. ורגילין לטוח בו הכדות הגדולות שלא יפלטו היין שמזיעין:
+<b>פטסין.</b> כדות גדולות. כמו הללו בעלי פטסין דבמסכת ביצה [דף טו.]:
+
+Mishnah 7
+
+<b>מיחם.</b> כלי שמחממים בו המים:
+<b>בחומר.</b> טיט עב:
+<b>חרסית.</b> דק כחרס. ויש מפרשים, כתישת חרסים:
+<b>הנוגע בחומר טמא.</b> לפי שהוא נדבק ומתחבר במיחם וחשוב כעצמו של כלי, הלכך אם נטמא המיחם נטמא החומר שסביבו כמותו, והאוכלים הנוגעים בחומר טמאים:
+<b>ובחרסית טהור.</b> דחרסית אינו נדבק ומפריך ונפיל, ולא חשיב כעצמו של כלי:
+<b>קומקום.</b> יותר גדול ממיחם. ובלע״ז קוראין לו קומקומ״ו:
+<b>שאינו יכול לקבל את החמין.</b> שהזפת ניתך ונמס במים חמין. ואע״פ שיכול לקבל את הצונן אינו חשוב כלי וטהור:
+<b>וכן היה אומר בכלי זפת.</b> כלים העשויין מן הזפת עצמו, שהן טהורין, הואיל ואין יכולין לקבל את החמין כצונן. ורבותי פירשו בכלי זפת, בכלים הזפותים, ומפרש ואזיל כיצד, כלי נחושת שזפתן טהורים. אם היו הכלים טמאים ונגע אדם או אוכלין ומשקין בזפת, טהורים, דאין הזפת חיבור ואינו נחשב כעצמו של כלי:
+<b>ואם ליין.</b> ואם זפתן מתחלה לשום בתוכן יין ואין דעתו להשתמש בהן בחמין כלל:
+<b>טמאין.</b> דאז הוי הכלי צריך לזפת והוי זפת חיבור:
+
+Mishnah 8
+
+<b>יותר מצרכה.</b> כנגד הנקב הוא צורכה, ומה שהוא שלא כנגד הנקב הוי יותר מצרכה, ולא חשיב חיבור, כיון דלא צריך לחבית. ורמב״ם פירש, יותר מצרכה כגון שעשה הסתימה עבה ביותר עד שיוכל להנטל ממנה ותשאר סתומה, ואפילו הכל כנגד הנקב:
+<b>זפת שנטפה על החבית.</b> שאינה נקובה:
+<b>הנוגע בה.</b> בטיפת הזפת:
+<b>טהור.</b> אע״פ שהחבית טמאה. שאין הזפת חיבור לחבית כיון שאין החבית צריכה לה:
+<b>שפקקו בזפת.</b> שסתם פי הנקב של המשפך העשוי להכניס ממנו יין לחבית:
+<b>רבי אלעזר בן עזריה מטמא.</b> דחשיב ליה סתימה, בין בשל עץ בין בשל חרס:
+<b>ור״ע מטמא בשל עץ.</b> מפני שהזפת הוא מינו, שהזפת יוצא מן העץ:
+<b>ומטהר בשל חרס.</b> שאינו מינו ולא חשיב חיבור. ולא דמי סתימת פי המשפך לסתימת נקב החבית דחשיב חיבור, לפי שהנקב שבפי המשפך שעשאו היוצר מתחלה חלק הוא ונקלף הזפת ממנו ואינו מתקיים, אבל חבית שניקבה לאחר שהוסקה בכבשן אי אפשר לנקב להיות חלק ושוה ואין הזפת נקלף ממנו אי נמי, נקב שבפי המשפך סופו להסיר סתימתו כשירצה לשפוך יין בחבית, הלכך לא חשיבא סתימה אלא במשפך של עץ לפי שהוא מינו, אבל חבית שניקבה אין סופו להסיר הסתימה:
+<b>רבי יוסי מטהר בשניהם.</b> דסתימת פי המשפך לא חשיבא סתימה, והרי הוא כאילו לא נסתם ואין לו בית קבול. והלכה כר״ע:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>החרס שאינו יכול לעמוד.</b> כגון חרס הפורש מן החבית ומן הקדירה במקום האוזן, ואינו יכול לעמוד בלא סמיכה מפני כובד האוזן שמכביד ומכריעו, או מפני שהיה בו חידוד שהוא חד בתחתיתו ואינו יכול לשבת שלא מסומך:
+<b>נטלה האוזן טהור.</b> דכלי חרס כיון שטהר שעה אחת שוב אין לו טומאה לעולם:
+<b>ור׳ יהודה מטמא.</b> דלית ליה הך סברא:
+<b>או שנחלקה.</b> לארכה כמין שתי עריבות, ואינה יכולה לישב על תחתיה אלא על דפנותיה:
+<b>רבי יהודה מטהר.</b> דסבר ר׳ יהודה דהא דתנן הדקים שבכלי חרס יושבים שלא מסומכים שהן טמאים, היינו מן השוליים ולא מן הדפנות, שצריך שיהיה שבר הכלי יושב על שוליו כדרך שיושב כשהוא שלם:
+<b>וחכמים מטמאין.</b> דסברי כלים עשויין להושיבן על דפנותיהן לפרקים:
+
+Mishnah 2
+
+<b>ואינה יכולה להטלטל בחצי קב גרוגרות.</b> מתוך שהיא רעועה והגרוגרות מכבידים נשברת לגמרי בטלטולה. ולכך שיערו בחצי קב, דהוא שיעור סעודה אחת. דקב גרוגרות הוא שיעור שתי סעודות, כדמוכח בסוף מסכת פאה גבי אין פוחתין לעני בגורן מקב גרוגרות. וכל דלא חזיא לטלטל בה שיעור סעודה אחת כשבורה דמיא:
+<b>גיסטרא.</b> כלי חרס שנחלק לשנים. ונעשה גיסי תרי:
+<b>שאין שיריים לשיריים.</b> כלי שלם חסים עליו ומשום סדק פורתא לא שדו ליה ומביאין שיריים של כלי דהיינו שבר כלי ומשימין תחתיו, אבל שבר כלי מכי נסדק במוציא משקה משדא שדו ליה, שאין אומרים הבא שבר כלי אחר להניח תחת שבר כלי זה:
+
+Mishnah 3
+
+<b>כל שניטלו אזניה.</b> חשובה גיסטרא, ואפילו היא שלימה, הואיל ואין לה אזנים לטלטלה ממקום למקום. ואם נתרועעה, שיעורה כמוציא משקה:
+<b>היו בה חדודים.</b> סתם חרס שנשבר יוצאין ממנו חידודים. כמו [איוב מ״א כ״ב] חדודי חרס:
+<b>כל המקבל עמה בזיתים.</b> אם אין כזית יוצא בין חידוד לחידוד, חשוב תוך כמו הגסטרא עצמה ומטמא אפילו באויר. אבל אם יוצא זית מבינתים, אינו מטמא באויר. אבל מטמא במגע מטעם יד:
+<b>היתה מוטה על צדה.</b> שנחלקה לארכה כמין עריבה ואינה יושבת אלא על דפנותיה ויש לה חידודים:
+<b>כל המקבל עמה בזיתים.</b> כדרך שמטמאה כשיושבת על שוליה כך מטמאה יושבת על צדה. וסתם מתניתין כחכמים דלעיל דמטמאין בחבית שנחלקה כמין שני עריבות:
+<b>קתדרא.</b> כסא של נשים ההולכות על העגלה:
+<b>קורפיות.</b> על שם מקומן. והן כלים חדים שאין יושבים שלא מסומכין:
+<b>וקוסים.</b> לשון קשות הנסך. ובסנהדרין הגונב את הקסוא והוא שם לכלי שרת. וקוסין הן מיני כלים ששוליהן חדין וכשמבשלים בהן מניחין אותן על כלי ברזל שקורין טריפיד״י בלע״ז, וכשמורידים אותן סומכין אותן באפר הכירה:
+<b>הצידונין.</b> שנעשים בצידון:
+
+Mishnah 4
+
+<b>שפיות.</b> מלשון שפה. שיש לו שלש שפתות לפיו, ואויר בינתים בין שפה לשפה:
+<b>הפנימית עודפת הכל טהור.</b> כל מה שהוא חוץ ממנה נחשב כגבו של כלי ואין כלי חרס מיטמא מגבו. אבל מה שבתוך הפנימית טמא:
+<b>החיצונה עודפת הכל טמא.</b> דהוי חוצה לה כגבו של כלי ולפנים ממנה חשוב תוך. וכן אם אמצעית גבוהה, ממנה ולחוץ חשוב גב ולפנים חשוב תוך, שהכלי מתמלא עד הגבוהה:
+<b>היו שוות.</b> שאין אחת מן השפתות עודפת על חברתה:
+<b>וחכמים אומרים הכל טהור.</b> השפה שנפלה הטומאה באוירה בלבד היא טמאה, והשאר הכל טהור. וכן הלכה:
+<b>משיצרפם בכבשן.</b> וקודם צירוף הן כלי אדמה ואין מיטמאין:
+<b>והוא גמר מלאכתן.</b> ואע״ג דלאחר צירוף הכבשן צריכין תיקון למרחן להחליקן ולהשוות שפתן, אעפ״כ משיצרפם בכבשן חשיב נגמרה מלאכתן ומיטמאין:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>תנור תחלתו ארבעה.</b> סתם תנור עשוי כמין קדירה גדולה שאין לה שוליים, ומחברים אותו בטיט על גבי קרקע, ורצפת הקרקע היא תחתיתו של תנור. ואע״פ שמעצמו אין לו בית קבול אף על פי כן טמא, דבתוכו תלה רחמנא והרי יש לו תוך:
+<b>תחלתו ארבעה.</b> אין גובהו של תנור פחות מארבעה טפחים:
+<b>ושייריו.</b> אם היה גדול ונטמא ואחר כך נשבר, לא טהר עד שלא יהיה בשבריו ארבעה:
+<b>במה דברים אמורים.</b> דתחלתו ושייריו ארבעה:
+<b>בגדול.</b> העשוי לאפות ולצלות בו כדרך התנורים:
+<b>אבל בקטן.</b> העשוי לתינוקות לצחק בו:
+<b>תחלתו כל שהוא.</b> ולאו דוקא כל שהוא, דבציר מטפח לא הוי:
+<b>ושייריו ברובו.</b> בגמרא בפרק העור והרוטב (חולין דף קכ״ד) מקשה על מתניתין דהכא, ובציר מטפח למאי חזי. ומשני, האי ושייריו ברובו אגדול קאי, ולא אתנור קטן. ומותבינן, בגדול, הא קאמר ושייריו ארבעה, דהא קתני במה דברים אמורים בגדול משמע דלא פליגי חכמים על תנא קמא בגדול כלל. ומשני, הא בתנור בר שבעה הא בתנור בר תשעה, כלומר בר שבעה שייריו ברובו, ואע״פ דלא הוו ארבעה ואין תנור פחות מארבעה, הואיל ומתחלתו היה כלי חשוב משתמשין בשייריו אע״פ שאינן ראויין כל כך, ובתנור של תשעה דרובו הוי שיעור גדול, מטמא בשייריו בארבעה כתחלתו:
+<b>משתגמר מלאכתו.</b> אתחלת תנור קאי. מאימתי התנור מיטמא, משתגמר מלאכתו:
+<b>משיסיקנו.</b> אע״ג דשאר כלי חרס סגי להו בצירוף כבשן, תנור דבעי לדבק בו טיט לעבותו להחזיק חומו לא נגמרה מלאכתו עד שיסיקנו. ומיהו לא בעי היסק גדול כדי לאפות בו פת, אלא כדי לאפות בו סופגנים, פת שבלילתה רכה העשויה כספוג, דבהיסק מועט סגי לה:
+<b>משיסיק את החדש כדי לאפות בישן.</b> דחדש כדי לאפות בו סופגנים בעי היסק מרובה מן הישן. ואם הוסק החדש היסק מועט דבהיסק כזה היה ישן ראוי לאפות בו סופגנים, היינו גמר מלאכתו. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>כירה.</b> מקום שפיתת שתי קדירות. ופעמים שנותנים הקדירות לבשל בתוכה ופעמים על גבה:
+<b>תחלתה שלש.</b> גובהה אין פחות משלש אצבעות:
+<b>משתגמר מלאכתה.</b> מאימתי מיטמאה תחלתה, משתגמר מלאכתה:
+<b>ביצה קלה.</b> ביצת תרנגולת. ואמאי קרי לה ביצה קלה, שהיא קלה לבשל יותר מכל הביצים:
+<b>טרופה.</b> כשהיא טרופה ושבורה בקערה:
+<b>ונתונה באלפס.</b> שהוחם כבר, שהיא ממהרת להתבשל:
+<b>הכופח.</b> שיעור שפיתת קדרה אחת. וחומו רב מחום הכירה ופעמים שאופין בו פת:
+<b>שיעורו כתנור.</b> כדי לאפות סופגנים:
+<b>שיעורו ככירה.</b> לבשל בו ביצה קלה:
+<b>האבן היוצא.</b> רגילים לחבר אבן בתנור שבולטת ממנו לחוץ כדי שיהיה לו לבית אחיזה, וכתנור דמיא. ואם נטמא התנור נטמאת האבן, ונטמא הפת שנגע בה, מפני שהוא יד לתנור, וכתיב (ויקרא י״א:י״א) תנור וכירים יותץ וגו׳ טמאים יהיו לכם, לכל שבצרכיכם, לרבות את הידות שהן צורך לכלי:
+<b>לא אמרו.</b> דיותר מטפח בתנור ומשלש אצבעות בכירה לא הוי חיבור, אלא כשהאבן בין התנור ולכותל. מפני שמעכבת שאין יכולין לקרב התנור לכותל ודוחק את הבית, הלכך יותר מטפח עומדת לינטל היא. אבל לצד הבית, אפילו גדולה הרבה יד היא לתנור. ואין הלכה כרבי יהודה:
+<b>והשאר טהור.</b> דתניא בתורת כהנים, יכול שאני מרבה יותר מכשיעור, תלמוד לומר טמאים הם:
+
+Mishnah 3
+
+<b>עטרת כירה.</b> בנין עגול עשוי על ראש הכירה כדי לשמור חומה:
+<b>טהורה.</b> ואם נטמאת הכירה לא נטמאת העטרת, דלא חשיבא עטרת חיבור לכירה:
+<b>טירת התנור.</b> חצר התנור, לשון בחצריהם ובטירותם. מקום לפני התנור מוקף מחיצות שנותנים בו הלחם כשרודין אותו מן התנור:
+<b>בזמן שהיא גבוהה ארבעה.</b> כשיעור גבהו של תנור שתחילתו ארבעה:
+<b>אפילו על שלש אבנים.</b> שלא היתה מחוברת חיבור יפה אלא מונחת על שלש אבנים בלבד ודבוקה לתנור, חשיבא חיבור:
+<b>בית הפך.</b> מקום עשוי בצדי הכירה שמניחין בו פך שמן להפשיר:
+<b>בית התבלין.</b> מקום שמניחין בו את התבלין:
+<b>בית הנר.</b> מקום שמניחין בו הנר:
+<b>מיטמאין במגע.</b> אם נגע שרץ בתוך הכירה נטמאו המקומות הללו בטומאת הכירה. וכן אם נטמא אחד מן המקומות הללו במגע שרץ נטמאת הכירה עמהם, דחשיבי ככירה והם דבר אחד לענין טומאת מגע:
+<b>ואין מיטמאין באויר.</b> אם נתלה שרץ באויר כירה ולא נגע בה. אע״פ שהיא טמאה דכלי חרס מיטמא באויר, הן טהורין, שאינם חיבור לה אלא לענין מגע. משום דמן התורה אינם חבור לה, ורבנן הוא דגזור עלייהו טומאה, ועבדו רבנן הכירא דלא לטמאו באויר, כי היכי דלא לשרפו עלייהו. תרומה וקדשים:
+<b>ור׳ שמעון מטהר.</b> אפילו במגע, כל מקום שלא נגעה בו טומאה, דכל חד וחד כלי באנפי נפשיה. הוא. והלכה כר׳ מאיר:
+
+Mishnah 4
+
+<b>תנור שהוסק מאחוריו.</b> שאין התנור מקבל טומאה עד שיסיקנו, ואם לא הוסק מבפנים אלא מבחוץ חשיב היסק:
+<b>או שהוסק שלא לדעתו.</b> [אפילו מבפנים]:
+<b>או שהוסק בבית האומן.</b> קודם שנגמר מלאכת עשייתו:
+<b>טמא.</b> גרסינן. ויש ספרים שגורסין טהור, ושיבוש הוא:
+
+Mishnah 5
+
+<b>מוסף התנור.</b> תוספתו של תנור שמוסיפין בגבהו כדי לשמור חומו:
+<b>מפני שהוא סומך עליו את השפוד.</b> של בשר, שרגילים לצלות בו בשר, והוי דבר צורך לתנור. ורחמנא אמר וטמאים יהיו לכם, לכל שבצרכיכם, כדדרשינן לעיל [במשנה ב׳]:
+<b>מפני שהוא אופה בו כשהוא נדחק.</b> כשיש לו אוכלוסין מרובין וצריך לפת מרובה. ור׳ יוחנן לא סגי ליה בטעמא דתנא קמא מפני שהוא סומך עליו את השפוד, דסבירא ליה דבעינן שיהא תשמיש התוספת כעין תשמיש גופו של תנור:
+<b>מוסף היורה של שולקי זיתים.</b> דרך שולקי זיתים וצבעים שיש להם יורות גדולות ועושים להם תוספת טיט על שפתם שיעלו בה המים בעת רתיחתם. ושל שולקי זיתים טמא, לפי שאותה תוספת צריכה לכלי ומשתמשים בה:
+<b>ושל צבעים טהור.</b> דלא משתמש ביה כי היכי דלא לפסיד צבעיה. ואין הלכה כרבי יוחנן הסנדלר:
+
+Mishnah 6
+
+<b>מעפר ולמטן מיטמא במגע.</b> אם נגע שרץ בתנור מתוכו למעלה מן העפר נטמא מה שלמטה מן העפר. אבל אם נתלה השרץ באויר ולא נגע בדופני התנור מתוכו, לא נטמא אלא מה שלמעלה מן העפר:
+<b>בור.</b> חפירה למטה בארץ:
+<b>דות.</b> כבור הוא עשוי, אלא שהוא בנין למעלה מן הקרקע:
+<b>ונתן שם אבן.</b> בין הבור ובין דופן התנור, להחזיק התנור שלא יפול לתוך הבור:
+<b>אם מסיק מלמטה.</b> אם כשמסיק האור מלמטה בתוך הבור, התנור ניסוק מתוכו למעלה דרך שוליו, טמא. ואם לאו, שאינו ניסק מהיסק האור שלמטה בתוך הבור, טהור. ופלוגתא דר׳ יהודה ורבנן דוקא בהיסק ראשון שהוא גמר מלאכתו של תנור וע״י אותו היסק הוא מקבל טומאה, ר׳ יהודה סבר צריך שיהא התנור מחובר לארץ בהיסק ראשון, דכתיב תנור וכירים יותץ, ואין שייך לשון נתיצה אלא במחובר לקרקע, דבמיטלטל נופל לשון שבירה לא לשון נתיצה, הלכך אם התנור ניסק דרך שוליו מהיסק שבתוך הבור, חשיב כמחובר לבור וקרינן ביה יותץ, ואם אינו ניסוק מהיסק הבור הרי הוא נתוץ ועומד ואי אפשר לקיים בו תו יותץ:
+<b>וחכמים אומרים הואיל והוא ניסוק מכל מקום טמא.</b> דאמר קרא וטמאים יהיו לכם, מכל מקום, ואפילו אם מסיקו כשהוא תלוי בצואר הגמל הוי היסק ונגמרה מלאכתו בכך. והכל מודים בהיסק שני לאחר שנגמרה מלאכתו שהוא מיטמא אפילו בצואר הגמל. והלכה כחכמים:
+
+Mishnah 7
+
+<b>תנור שנטמא.</b> התנור עשוי כקדירה גדולה שאין לה שולים ומיטלטל, וכשבא לקבעו מחברו בארץ ומדבק טיט מבחוץ ומעבהו כדי שישמור חומו, וקרי לה טפילה שמטפלה ומחברה לו:
+<b>כיצד מטהרים אותו.</b> כמה תהא שבירתו ותהא מטהרתו:
+<b>חולקו לשלשה.</b> לכלי עצמו מבפנים. דאי לשנים, הגדול טמא, דאיכא רובא:
+<b>וגורר את הטפילה.</b> שדבק עליו, שגם היא מחברתו:
+<b>עד שיהא בארץ.</b> כלומר מפילה עד הקרקע. אי נמי, אחולקו קאי, דלא סגי בחלוקה עד רובו, אלא חולק עד שיגיע לקרקע:
+<b>ולא עד שיהא בארץ.</b> ולא לחלקו עד למטה סמוך לארץ:
+<b>אלא ממעטו מבפנים.</b> עד שלא ישאר ארבעה טפחים שהוא שיעור תחלתו של תנור. ואין הלכה כר׳ מאיר:
+<b>צריך להסיעו.</b> אע״פ שחלקו, לא טהר עד שיפריד החלקים זה מזה. ואין הלכה כר׳ שמעון:
+<b>הגדול טמא.</b> משום דאיכא רובו של תנור:
+
+Mishnah 8
+
+<b>חתכו חוליות לרחבו.</b> כמו שחותך שפופרת של קנה:
+<b>פחות מארבעה טפחים.</b> אם יש בחוליא פחות מארבעה טפחים ובאה מתנור גדול דליכא רובא, טהור. אבל איכא ארבעה טפחים, טמא, אע״ג דהוי מיעוט:
+<b>מרחו בטיט.</b> בעי היסק כתנור חדש:
+<b>הרחיק ממנו את הטפלה.</b> טפול של טיט שעשה, לא חיברו לתנור אלא רחוק ממנו:
+<b>ונתן חול או צרור.</b> בין הטפילה לתנור, וע״י כך התנור מקיים חומו ואופים בו:
+<b>הנדה והטהורה אופות בו.</b> דלא חשיבא הטפלה חיבור לתנור, כיון שהיא מרוחקת ממנו:
+<b>והוא טהור.</b> שאינו מקבל טומאה:
+
+Mishnah 9
+
+<b>תנור שבא מחותך.</b> שעשאו האומן דפים דפים כדי לחברן יחד ע״י מסגרות, הן זירים שקורין צירקלא״ש, כעין שאנו עושים לחביות שנותנים בהן יין. ולאותן זירים ומסגרות קורא התנא למודין:
+<b>ונתנן עליו והוא טהור נטמא.</b> לאחר שנתן עליו הלמודים והיה התנור טהור מתחלה לפי שהיה דפים דפים ולא היה מחובר, חזר להיות מקבל טומאה ע״י הלמודים הללו שמחברים אותו:
+<b>סילק את למודיו.</b> ונתפרקו הדפין זה מזה, אין לך נתיצה גדולה מזו, ונטהר התנור. ואע״פ שהחזיר הלמודים פעם שניה שוב אינו מקבל טומאה, שאין הלמודים מביאין לו הטומאה אלא בפעם ראשונה בלבד כשבא מחותך מבית האומן:
+<b>מרחו בטיט.</b> לתנור זה שאין הלמודים מביאין לו הטומאה, טמא על ידי מריחת הטיט.
+<b>ואין צריך להסיקו.</b> כשאר כל תנורים שאין מקבלין טומאה עד שיסיקם, לפי שכבר הוסק בפעם ראשונה כשבא מחותך מבית האומן:
+
+Mishnah 10
+
+<b>חתכו חוליות.</b> שחתכו לתנור ברחבו לחוליות, והניח חוליא על גבי חוליא:
+<b>ונתן חול בין חוליא לחוליא.</b> וטח אותו בטיט ועשה לו טפילה כדרך שעושין לתנורים:
+<b>ר׳ אליעזר מטהר.</b> דכיון דיש חול בין הסדקים, כשבור דמי:
+<b>וחכמים מטמאין.</b> שהטפילה עושה את כולו אחד ומחברת את הסדקים, ואע״פ שיש חול בין חוליא לחוליא:
+<b>וזהו תנורו של עכנאי.</b> לכך נקרא תנורו של עכנאי, שהקיפוהו הלכות כעכנא זו וטמאוהו. עכנא, נחש שדרכו לעשות כעגולה להכניס זנבו לתוך פיו, כך הקיפו בתשובה וראיות ר׳ אליעזר וחכמים זה את זה, על תנור זה. ולבסוף מפני שהיה ר׳ אליעזר יחיד כנגד רבים, נפסקה ההלכה כרבים דלא כר׳ אליעזר. והביאו כל טהרות שטיהר ר׳ אליעזר ושרפום באש ונמנו וברכוהו, מפני שהיה מחזיק במחלוקת כנגד רבים:
+<b>יורות הערביין.</b> לאפות פת הן עשויין. כדמפרש ואזיל:
+<b>של בן דינאי.</b> רבותי פירשו שם אדם שהיה עושה תנורים הללו. ואני שמעתי על שם שדנו בו דינים הרבה:
+
+Mishnah 11
+
+<b>של אבן ושל מתכת טהור.</b> של אבן טהור לגמרי. ושל מתכת טהור מדין כלי חרס, שאינו מטמא מאוירו ויש לו טהרה במקוה:
+<b>וטמא משום כלי מתכות.</b> שמקבל טומאה מגבו ונעשה אב הטומאה. ואם הוא מחובר לקרקע אינו מטמא, דכל המחובר לקרקע הרי הוא כקרקע, חוץ מתנור וכירים של חרס דכתיב בהו (ויקרא י״א:ל״ה) תנור וכירים יותץ, את שיש בו נתיצה:
+<b>ניקב נפגם נסדק.</b> ועשה טפול של סיד לסתום הנקב והפגם והסדק. או שעשה על פיו תוספת של טיט, טמא, כדין תנור של חרס:
+<b>וכן בכירה.</b> וכן שיעור נקב של כירה, כדי שיצא ממנו האור, כשיעור נקב של תנור:
+<b>ועשה לה פטפוטין.</b> הכא לא תני ועשה לה טפילה, [לפי] שאין עושין טפלה לכירה שניקבה או נפגמה כמו שעושין לתנור, אלא כשניקבה או נפגמה הכירה במקום מושבה רגילין במקום הנקב לעשות פטפוטין, הן רגלי הכירה כמו טריפי״ד בלע״ז, שהכירה יושבת על אותן פטפוטין:
+<b>מרחה בטיט.</b> טהורה. שאין מירוח של טיט מועיל אלא בתנור שאופין הלחם בתוכו, אבל לא בכירה, לפי שאין אופין ומבשלין בתוך הכירה עצמה אלא מניחין בתוכה או על גבה הקדרה. ואין הלכה כר׳ יהודה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>העושה שלשה פטפוטים.</b> שלשה רגלים יושבים בארץ:
+<b>וחברם בטיט.</b> למעלה בראשם, כעין כלי ברזל שקורין טריפי״ד:
+<b>קבע שלשה מסמרים.</b> שנעץ אותם בקרקע:
+<b>טהורה.</b> דכלי מתכות המחוברים לקרקע כקרקע דמו ואין מקבלים טומאה:
+<b>וחברם בטיט טמאה.</b> ככירה של חרס, שהטיט שבראשן נותן להן תורת חרס:
+<b>עד שיעשה שלישית.</b> כעין שלשה פטפוטין:
+<b>או עד שיסמוך לכותל.</b> שהכותל יסמוך את הקדירה מצד אחד:
+<b>אחת בטיט.</b> אחת חיבר לחברתה בטיט בראשה:
+<b>ואחת שלא בטיט.</b> שהשלישית לא חיבר. ור׳ יהודה היא, ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>האבן שהיה שופת עליה ועל התנור.</b> והאבן מחוברת בטיט:
+<b>עליה ועל האבן.</b> היינו אחת בטיט ואחת שלא בטיט:
+<b>ועל הסלע.</b> המחובר מששת ימי בראשית:
+<b>טהורה.</b> דכתיב יותץ טמאים הם, את שיש לו נתיצה יש לו טומאה, את שאין לו נתיצה אין לו טומאה. מכאן אמרו, אבן שהיה שופת עליה ועל התנור, עליה ועל הכירה, עליה ועל הכופח, טמאה, מפני שיש להן נתיצה. עליה ועל האבן, עליה ועל הסלע, עליה ועל הכותל, טהורה, מפני שאין להן נתיצה:
+<b>כירת הנזירים.</b> לבשל שלמי נזיר שלוקח מהן הכהן הזרוע בשלה:
+<b>כירת הטבחים.</b> שמוכרים לרבים, ומסדרים הרבה אבנים זו אחר זו ושופתין עליהן קדירות הרבה, שנמצאת אבן אחת לשתי קדירות, וכשנטמאת האחת האחרות טהורות מידי דהוה אקלמרין המתואמות דתנן לעיל בפרק ב [משנה ז׳] שאם נטמאה אחת מהן לא נטמאו כולן:
+
+Mishnah 3
+
+<b>שלש אבנים שעשאן שתי כירים.</b> שהאבן האמצעית משמשת לזו ולזו:
+<b>האמצעית המשמשת לטמאה.</b> חציה של האמצעית המשמשת לחיצונה שהיא טמאה, טמאה. וחציה המשמשת לחיצונה שהיא טהורה, טהורה:
+<b>נחלטה האמצעית לטמאה.</b> וכולה טמאה:
+<b>לשפות עליהן.</b> על שתי החיצונות:
+<b>החזירה.</b> לאמצעית:
+<b>טהורה.</b> שבטלה כירה ראשונה וכאילו נתץ כירת היורה הגדולה:
+<b>מקבלת טומאה משיסיקנה.</b> דבעי היסק ככירה חדשה:
+
+Mishnah 4
+
+<b>סמך לזו אבן אחת מכאן ולזו אבן אחת מכאן.</b> ונמצאו עכשיו שלש כירות, האמצעית טמאה והחיצונות טהורות. הלכך שתי אבנים אמצעיות חציה של זו וחציה של זו [של צד הטהור] טהור, שמשמש לטהור:
+<b>ניטלו החיצונות הטהורות.</b> חזרו אמצעיות לטומאתן כבתחלה, וכולן טמאות, שהרי אין כאן משמש לטהור:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>הקלתות של בעלי בתים.</b> בסיס העשוי לכירה ומקום מושבה נקרא קלת:
+<b>שנפחתה.</b> קרקעיתה. והיה עומק הפחת פחות משלשה טפחים, הרי הכירה מקבלת טומאה, שאם יסיק בפחת מלמטה תתבשל הקדירה שבכירה מלמעלה:
+<b>יתר מכאן.</b> אם היה הפחת עמוקה יותר משלשה טפחים:
+<b>טהורה.</b> שהרי האש רחוקה מן הקדירה שבכירה ואינה מתבשלת:
+<b>נתן אבן או צרור.</b> על מקום הפחת כדי שלא יהיה עומק הפחת שלשה טפחים, טהורה, לפי שאינה חשובה מקרקעית הכירה:
+<b>מרחה.</b> לאבן זו בטיט:
+<b>מקבלת טומאה.</b> הכירה, מכאן ולהבא. שאבן זו מקרקעית הכירה היא נחשבת, והרי אין עומק הפחת שלשה טפחים:
+<b>וזו היא תשובת רבי יהודה.</b> כשנחלקו ר׳ יהודה וחכמים לעיל בפרק תנור תחלתו ארבעה:
+<b>בתנור שנתנו על פי הבור או על פי הדות.</b> מכאן הביא ר׳ יהודה ראיה לדבריו, דכי היכי דבעינן הכא שיהא מסיק מלמטה וקדירה בשלה מלמעלה, הכי נמי בעינן התם:
+
+Mishnah 2
+
+<b>דכון.</b> לשון מקום. כמו דוך פלן [ברכות יח:<b>]</b> והוא מקום בולט מן הכירה שכשמוציאין הקדרה מן הכירה מושיבין אותה על אותה הבליטה, ופעמים יש לו בית קבול שתי קדירות או שלש:
+<b>טהור משום כירה.</b> דאם נטמאת הכירה לא נטמא הוא. אי נמי, אינו מטמא במחובר ככירה:
+<b>הצדדים שלו.</b> כותליו של דכון שאינן מן הכירה:
+<b>הרחב שלו.</b> הוא כותל הכירה עצמה לצד בית קיבולו של דכון. ולפי שהדכון מרחיב והולך לצד הכירה קרי לה רחב:
+<b>רבי מאיר מטהר.</b> דלא חשיב ככירה:
+<b>ורבי יהודה מטמא.</b> דחשיב ככירה. והלכה כרבי יהודה:
+<b>וכן הכופה את הסל.</b> ובנה על גביו כירה, ובולט חוץ לכירה. והסל הוא מיטמא משום כלי עץ, וכשבנה עליו כירה ורוחב הסל בולט חוץ לדופני הכירה ושופתים קדירות על אותה הבליטה, דינו כדכון: 
+
+Mishnah 3
+
+<b>כירה שנחלקה לארכה טהורה.</b> כירה מקום שפיתת שתי קדרות. וכשנחלקה לארכה בטלו שתי שפיתות, ואם נחלקה לרחבה שתי שפיתות קיימות זו לבדה וזו לבדה:
+<b>כופח.</b> מקום שפיתת קדרה אחת. ובין שנסדק לארכו בין שנסדק לרחבו בטל מקום השפיתה:
+<b>חצר הכירה.</b> כעין מחבת גדולה של חרס והכירה יושבת באמצע מחוברת לחצר:
+<b>שלש אצבעות.</b> שכותלי החצר גבוהים שלש אצבעות. כשם ששיעור כירה תחלתה שלש, כדתנן לעיל בפרק התנור, כך שיעור חצר הכירה גבהו אין פחות משלש, ופחות משלש אין אויר שלה חשוב. ומיהו מטמאה במגע מדרבנן. אי נמי, משום דהוי כמו יד לכירה, ויד יש לו מגע ואין לו אויר:
+<b>כיצד משערין אותה.</b> משום דכירה גבוהה מחצר הרבה וצריכים אנו לשער מה נחשב אויר החצר:
+<b>נותן את השפוד.</b> ראשו אחד על כותל החצר הנמוך וראשו אחר על כותל הכירה הגבוה, וכל שלמטה מן השפוד אם נתלה שם שרץ אע״פ שהוא למעלה מכותלי החצר כאילו נתלה למטה, דכל זה נחשב אויר החצר:
+<b>לא נטמאת הכירה.</b> דחצר טפלה לכירה, ואין כירה טפלה לחצר. ואין הלכה כראב״י:
+
+Mishnah 4
+
+<b>היתה מופרשת.</b> שלא בנה האומן מתחלה החצר והכירה מחוברים יחד, אלא זו לעצמה וזו לעצמה:
+<b>חלקה.</b> בלא בית קיבול כלל. וזו ואין צריך לומר זו קתני:
+<b>פטפוטי כירה.</b> רגלי הכירה, שהם שלשה רגלים והם גבוהים שלש אצבעות, נחשבים ככירה ומיטמאים במגע ובאויר ככירה עצמה, וכל שכן אם הן פחותים משלש אצבעות שהם נידונים ככירה:
+<b>ואפילו הן ארבעה.</b> רגלים, נידונים ככירה:
+
+Mishnah 5
+
+<b>ניטל אחד מהן.</b> היו שלשה וניטל אחד מהן, אכתי חזו קצת להיות שופת עליהם את הקדירה וחשיב כנתוץ ולא כנתוץ, הלכך מיטמאים במגע ואין מיטמאין באויר:
+<b>ור״ש מטהר.</b> שהיה ר״ש אומר כל פטפוטי כירה שאין מיטמאין באויר אין מיטמאין במגע. ואין הלכה כרבי שמעון:
+<b>עשה שנים.</b> עשה האומן מתחלתה הכירה בשני פטפוטין:
+<b>מיטמאים במגע ובאויר.</b> דהוו להו כשתי אבנים שעשאן כירה, דתנן לעיל שהיא טמאה:
+<b>היו גבוהים.</b> הפטפוטים:
+<b>ור׳ שמעון מטהר.</b> אותו העודף על שלש אצבעות ולמעלה, בין במגע בין באויר. דכל פטפוט למעלה משלש אצבעות לא חשיב ככירה:
+<b>היו משוכים מן השפה.</b> כמין בליטות עשויין בגוף הכירה, ומאותן בליטות נמשכין הפטפוטין שהן רגלי הכירה, והשתא נמצאים הפטפוטים חוץ מן השפה, ומה שיש מהן בתוך שלש לשפה נחשב ככירה עצמה ומיטמא במגע ובאויר, ובמה שיש מהן מחוץ לשלש בהא פליגי ר׳ מאיר ור׳ שמעון. ובכולהו הלכה כר׳ מאיר:
+
+Mishnah 6
+
+<b>כיצד משערין אותן.</b> לפי שהפטפוטים רחוקים זה מזה, וכשנמצא שרץ ביניהם אין אנו יכולים לדעת אם הוא בתוך שלש לשפה וטמא, או חוץ לשלש וטהור לר׳ מאיר באויר ולר׳ שמעון בין במגע בין באויר, הלכך מודד לפטפוט זה שלש אצבעות מן השפה וכן לשני ונותן האמה שמסרגלים בה את הספרים בינתים מזה לזה, והיא נקראת כנה, ומסרגל, ומן הסרגל ולפנים טמא, דהיינו נמי מקום הכנה, ומן הסרגל ולחוץ טהור:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>התנור שחצצו.</b> שעשה מחיצה באמצעיתו וחלקו עד למעלה מפיו:
+<b>הכל טמא.</b> אפילו אוכלים שבעבר השני של מחיצה:
+<b>כוורת פחותה ופקוקה בקש.</b> להכי נקט פחותה, דלאו כלי היא, דאי הוה שלימה היתה מצלת על אוכלים שבתוכה, דאפילו כלי שטף מציל, אבל השתא דלאו כלי היא הויא כמחיצה בעלמא. ופקוקה בקש לרבותא נקטה, דאע״ג דפחיתתה פקוקה בקש לא הויא כלי ואין מצלת על אוכלים שבתוכה:
+<b>ומשולשלת.</b> תלויה:
+<b>אם הצילה במת החמור.</b> דכוורת פחותה ופקוקה בקש חוצצת בפני הטומאה באוהל המת, ואע״פ שטומאתו חמורה לטמא אדם וכלים טומאת שבעה:
+<b>לא תציל בכלי חרס הקל.</b> שאינו מטמא אלא אוכלים ומשקים:
+<b>שכן חולקים אהלים.</b> שדרך בני אדם לחלוק אוהלים במחיצה, הלכך הויא כוורת כמחיצה ומצלת באוהל המת מן הטומאה:
+<b>שאין חולקים כלי חרס.</b> שאין דרך לחלוק כלי חרס במחיצה. פירוש אחר ועיקר, שכן חולקים אוהלים, שמועלת חלוקת מחיצה באוהלים, דהא תנן במסכת אהלות פרק סגוס עבה, בית שחצצו בנסרים או ביריעות, טומאה בבית, כלים שבתוך המחיצה טהורים. ואין חלוקת המחיצה מועלת בכלי חרס, דגבי תנור תנן הכא תנור שחצצו בנסרים או ביריעות, נמצא שרץ במקום אחד הכל טמא. ואין הלכה כרבי אליעזר:
+
+Mishnah 2
+
+<b>היתה שלימה.</b> הכוורת:
+<b>התנור טהור.</b> דכתיב (ויקרא י״א:ל״ג) אשר יפול מהם אל תוכו, ולא אל תוך תוכו. ובפיה למעלה מן התנור איירי, דאי כולה משוקעת בתנור כחד תוך דמי:
+<b>אוכלין שבתוכה טהורין.</b> דכתיב (שם) כל אשר בתוכו יטמא, ולא שבתוך תוכו:
+<b>ניקבו.</b> נקב המטהר אותן מידי טומאתן, שוב אין תורת כלי עליהן ואינן חוצצים בין התנור ובין מה שבתוכן. וכמה הוא נקב המטהר אותן מטומאתן:
+<b>העשוי לאוכלים.</b> שיעורו כמוציא זיתים:
+<b>העשוי לכך ולכך.</b> לאוכלים ולמשקים:
+<b>מטילין אותו לחומרו.</b> ואם ניקב כשיעור של משקין שהיא פחות משיעור העשוי לאוכלים, שוב אינו מציל מפני הטומאה:
+<b>בכונס משקה.</b> כשמשימין הכלי מצד הנקב על המים נכנסים המים דרך הנקב בתוך הכלי. והוא גדול ממוציא משקה:
+
+Mishnah 3
+
+<b>סרידא.</b> כמין עריבה קטנה שהנחתום משתמש ללוש בה ואין לה בית קיבול. ורמב״ם אומר שהוא לוח של חרס נקובה עשויה כעין שבכה. מעשה רשת, מתרגמינן עובד סרדתא:
+<b>גפיים.</b> אוגנים ואזנים:
+<b>שאין מצילים מיד כלי חרס.</b> מליטמא באויר כלי חרס:
+<b>אלא כלים.</b> וזו הואיל ואין לה אזנים אינה חשובה כלי:
+<b>נחושתו של תנור.</b> קרקעיתו ותחתיתו. ודומה לו ביחזקאל (ט״ז ל״ו) יען השפך נחושתך:
+<b>החבית והמשקין טהורים.</b> דלא נכנסו לאוירו, דהא למטה מנחושתו קיימי. ואפילו מחובר אויר התנור באויר החבית ואפילו החבית פתוחה ונכנס מאויר התנור בפיה, לא נטמא היין בכך, שאין אויר כלי חרס מטמא לא למעלה ולא למטה אלא בתוכו:
+<b>היתה כפויה.</b> החבית על פיה ונתונה על פיו של תנור שיש בו שרץ, ויש בשולי החבית לחלוחית יין שיש בה טופח על מנת להטפיח, לא נטמאת אותה הלחלוחית מפני אויר התנור שנכנס לתוך החבית, כיון שלא היתה לחלוחית היין בתוך התנור:
+
+Mishnah 4
+
+<b>הקדרה טהורה.</b> והוא שלא ראה השרץ אויר הקדירה כשנפל בתנור:
+<b>נטמא.</b> המשקה, וחזר וטימא את הקדרה, כדין כל משקין טמאין שמטמאים כלים:
+<b>מטמאיך לא טמאוני.</b> הקדרה אומרת למשקין, אויר כלי חרס שקיבלת ממנו הטומאה לא טמאוני, דאין כלי חרס מיטמא מאויר כלי חרס:
+<b>ואתה טמאתני.</b> שנטמאת הקדירה מחמת משקים טמאים:
+
+Mishnah 5
+
+<b>ונפל לאויר התנור טהור.</b> כל זמן שהתרנגול חי. דטומאה בלועה היה ואינה מטמאה:
+<b>ואם מת טמא.</b> והוא שלא שהה כדי עיכול משעה שבלע עד שמת. ושיעור כדי עיכול בעופות, מעת לעת:
+<b>הפת שבתוכו שניה.</b> דלא חזינן לתנור כמאן דמלא טומאה וכאילו נגע השרץ בפת, אלא התנור תחילה, שהשרץ [ש] הוא אב הטומאה נפל אל תוכו ועשאו ראשון, וחזר התנור שהוא ראשון וטימא את הפת ונעשית שניה:
+
+Mishnah 6
+
+<b>בית שאור מוקף צמיד פתיל.</b> בכלי חרס עסקינן, שמציל באויר התנור בצמיד פתיל כדרך שמציל באוהל המת, דכתיב (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל, ולא כל האוכל, פרט למוקף צמיד פתיל בכלי חרס ונתון לתוך התנור שאינו מיטמא מאויר התנור. אבל כלי שטף אינו מציל בצמיד פתיל על אוכלים שבתוכו, דהכי תני בתורת כהנים, [כל] האוכל, להביא המוקף צמיד פתיל בכלי שטף ונתון לתוך התנור, שאינו מציל מיד כלי חרס:
+<b>השאור והשרץ בתוכו והקרץ בינתים.</b> כגון שיש לכלי זה שני קיבולין, והמחיצה המפסקת בין בית קיבול לחבירו נקראת קרץ, לשון מחומר קורצתי גם אני (איוב ל״ג ו׳), והמחיצה מגעת עד שפתו, והשאור מצד אחד והשרץ מצד אחר והקרץ היא המחיצה החוצצת בינתים, ומוקף הכלי כולו צמיד פתיל, דנמצאו השאור והשרץ שניהם מוקפים צמיד פתיל:
+<b>התנור טמא.</b> מחמת השרץ שבתוך הצמיד פתיל. שצמיד פתיל מציל על הטהרות שבתוכו מלקבל טומאה, ואינו מציל על הטומאה שבתוכו שלא לטמא את אחרים:
+<b>והשאור טהור.</b> דהרי הוא מוקף צמיד פתיל בפני עצמו:
+<b>ואם היה שם פותח טפח.</b> שנפרצה המחיצה שבין השאור ובין כזית מן המת בפותח טפח:
+<b>הכל טמא.</b> דטפח על טפח פתוח מביא את הטומאה:
+
+Mishnah 7
+
+<b>בעין של תנור.</b> הוא חור כעין עין שעושים בתנור להוציא העשן, וכשמכניסים הפת לתנור סותמים אותו שלא יצא החום, ואינו חשוב כתוכו של תנור:
+<b>אם היה באויר.</b> במקום מגולה שלא היה תחת האוהל, אפילו כזית מן המת נתון בעינו, טהור התנור, דאין טומאה נכנסת לתוכו כיון שאין בעין פותח טפח:
+<b>ואם יש בו פותח טפח.</b> שעובי שפת העין החיצונה בולטת ומאהלת על כזית מן המת בטפח על טפח:
+<b>הכל טמא.</b> העין והתנור. שטפח על טפח אוהל מביא את הטומאה:
+
+Mishnah 8
+
+<b>נמצא במקום הנחת העצים.</b> נמצא השרץ במקום שמניחין בו אש ועצים בכירה, והוא המקום שמשליכין ממנו האש משפל המוקד:
+<b>מן השפה החיצונה ולפנים טמא.</b> דעובי כותלי הכירה נחשב כלפנים וכאילו הוא תוך הכירה:
+<b>וחכמים אומרים.</b> אין עובי כותלי הכירה נחשב אלא כלחוץ ואינו כתוכה של כירה. והלכה כחכמים:
+<b>מכנגד שפיתת הקדרה.</b> ממקום שמתחיל לסתום אויר הכירה:
+<b>נמצא.</b> השרץ:
+<b>מקום ישיבת הבלן.</b> במקום שיושב המחמם את המים למרחץ:
+<b>אין טמא אלא מן הסתימה ולפנים.</b> מסתימת הקדירה שיש בו המים או הצבע או שליקת הזיתים. ובתוספתא מוכח דאין טמא אלא מן הסתימה ולפנים דקאמר הכא, היינו כשנתלה השרץ באויר ולא נגע, אבל בטומאת מגע מטמא אפילו מן הסתימה ולחוץ:
+
+Mishnah 9
+
+<b>בור שיש בו בית שפיתה.</b> החופר בקרקע וטח בטיט והטיח יכול לעמוד מאליו, כגון תנורו של בן דינאי דתנן לעיל בפרק תנור תחלתו ארבעה. ואית דגרסי כור בכ״ף, והוא כלי שמתיכין בו הזהב והכסף והמתכות, לשון כור הברזל. ולי נראה שהוא תנור של נפחים:
+<b>פורנה.</b> תנור גדול של חרס ופתחו בצדו כעין שלנו. וטהור, משום דמשמש עם הקרקע, כדקתני בתוספתא:
+<b>לזבז.</b> שפה עבה:
+<b>אסטגיות.</b> נקבים כעין אותן שעושים לתנורים:
+<b>שפיות.</b> שפה דקה. והלכה כתנא קמא. ורבותי פירשו, דלזבז ואסטגיות ושפיות הכל אחד, ולא פליגי אלא שכל אחד היה שונה כפי הלשון ששמע מרבו, שחייב אדם לומר כלשון רבו:
+
+Mishnah 10
+
+<b>מגע טמא מת.</b> אדם שנגע בטמא מת ונעשה ראשון, דטמא מת הוי אב הטומאה ועושה הנוגע בו ראשון, ומשקין שבתוך פיו מטמאין את התנור כשנכנסו לאוירו. ואע״ג דהוא עצמו אינו מטמאו דאין כלי מקבל טומאה אלא מאב הטומאה, הרי זה אומר מטמאיך לא טמאוני ואתה טמאתני, כדתנן במסכת פרה דרבנן גזרו על המשקים שיהיו מטמאים כלים, גזירה משום משקה זב וזבה כדאמרינן במסכת שבת. ואוכלים דנקט הכא, כדי נסבא. שהרי אין אוכל מטמא כלי, אלא משקים בלבד מטמאים כלים. וקפיצת פיו אינה מצלת, דאין צמיד פתיל מציל על הטומאה שבתוכו מלטמא אחרים כדתנן לעיל, ובר מן דין הא תניא בתוספתא דכלים הכל מצילים מיד כלי חרס אפילו כלי גללים וכלי אדמה חוץ מן האדם. הלכך, טהור שהיו אוכלים ומשקים לתוך פיו והכניס ראשו לאויר התנור שהוא טמא, נטמאו. דאין האדם מציל בצמיד פתיל מיד כלי חרס:
+<b>בידים מסואבות.</b> ידים שהם שניות לטומאה ופוסלות את התרומה:
+<b>הכניס ידו לתוך פיו.</b> ליטול את הצרור שבפיו, או כל מידי:
+<b>ר׳ מאיר מטמא.</b> הדבילה. לפי שהידים מסואבות טמאו את הרוק להיות תחלה מפני שהוא משקה, והרוק טימא את הדבילה, דראשון עושה שני בחולין:
+<b>ורבי יהודה מטהר.</b> סבר כל זמן שלא יצא הרוק מן הפה לא חשיב משקה:
+<b>ורבי יוסי מטמא.</b> כשהיפך הדבילה מצד זה לצד זה בתוך פיו, שנעקר הרוק. ומטהר בלא היפך, שכל זמן שלא נעקר לא נחשב משקה. והלכה כר׳ יוסי:
+
+Mishnah 11
+
+<b>האשה שנטף חלב מדדיה.</b> והיא טמאה, וחלב הנוטף מדדיה הוי כמשקה שנגע בה ונעשה תחילה:
+<b>שהמשקה מטמא לרצון ושלא לרצון.</b> ואע״ג דחלב הנוטף מדדיה שלא לרצונה היה, דלא ניחא לה, אפילו הכי נטמא התנור. דלענין הכשר זרעים דוקא בעינן דניחא ליה, אבל לא לטמא:
+<b>היתה גורפתו.</b> שהיתה גורפת התנור הטמא להוציא אפרו:
+<b>והכה קוץ ויצא ממנה דם.</b> ודם המכה חשיב משקה:
+<b>ונתנה אצבעה לתוך פיה.</b> כדרך הנכוים באצבעם שנותנים אצבעם בפיהם:
+<b>נטמא.</b> גרסינן. כלומר נטמא התנור מחמת הרוק והדם:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>מחט או טבעת.</b> טמא:
+<b>שנמצאו בנחושתו של תנור.</b> ברצפת הקרקע שהתנור מחובר בה:
+<b>נראין.</b> בתנור:
+<b>אבל לא יוצאין.</b> בחלל. התנור. כגון שבלועים בעובי הרצפה של הקרקע ונראין באוירו של תנור אבל אין בולטין לתוכו:
+<b>אם אופה הוא את הבצק.</b> אם בשעה שמדביק הפת לתוכו נוגע הבצק במחט או בטבעת, נח. שב כאוירו של תנור וטמאוהו. ואם לאו, טהור, דתוכו כתב רחמנא, והאי לאו תוכו הוא. וכגון שהיו שם בלועים ברצפה קודם שחיברו התנור שם, דאם הכניסו אותם דרך פיו של תנור, משנכנסו לאוירו נטמא התנור:
+<b>בבצק הבינוני.</b> לא שבלילתו רכה, שירד למטה לסדקין. ולא שבלילתו קשה, שאינו נדבק:
+<b>בטפילת התנור.</b> היא הטפילה של טיט שעושים סביב התנור לעבותו כדי שיחזיק חומו:
+<b>מוקף צמיד פתיל.</b> ומונח באוהל המת:
+<b>בטמא.</b> אם התנור טמא:
+<b>טמאים.</b> המחט והטבעת הנמצאים בטפילה של תנור:
+<b>ובטהור טהורים.</b> דכיון שהתנור מוקף צמיד פתיל וניצול, גם הם ניצולים עמו, דבטילי לגבי טפילה:
+<b>נמצאו במגופת החבית.</b> בטיט שרגילין לעשות בו כיסוי על פי החבית:
+<b>מצדיה.</b> של חבית:
+<b>טמאים.</b> שאין צדי החבית צריכים לטיט:
+<b>מכנגד פיה.</b> אם המחט והטבעת נמשכים כנגד פי החבית:
+<b>טהורין.</b> ובלבד שיהיו בתוך הטיט של מגופה ולא יכנסהו לאויר החבית. ואע״פ שהם נראים מתוכה, הואיל ואין נכנסין לאוירה טהורין:
+<b>שוקעים בתוכה ותחתיהן כקליפת השום.</b> אם היה בין המחט והטבעת ובין אויר החבית מחיצה דקה כקליפת השום, שנמצא שהן בלועים לתוך המגופה ואין נכנס לאויר החבית כלל, טהורים, דבטילי לגבי המגופה. אבל אם נכנסים לתוך החבית, טמאים, שאין צמיד פתיל מציל באוהל המת אלא על כלי חרס ואוכלים ומשקים, דברים שאין להם טהרה במקוה, אבל על כלי מתכות כגון מחט וטבעת שיש להן טהרה במקוה, אין צמיד פתיל מציל בהן, הלכך אם נכנסים בתוך אויר החבית, שאין בטלים לגבי מגופה, אין ניצולים בצמיד פתיל. כך נראית בעיני פירוש משנה זו. ורבותי לא פירשוה כך. ופירושם לא ידעתי להעמידו מכוון ולכך לא כתבתיו:
+
+Mishnah 2
+
+<b>ומניקת בתוכה.</b> כמין קנה חלול עשוי ממתכת. שנותנים ראשו אחד בנקב החבית ומוצץ בפיו מראשו השני ויוצאין כל המשקין שבחבית דרך אותה מניקת:
+<b>החבית והמשקין טהורים ומניקת טמאה.</b> החבית של חרס, ומניקת שבתוכה של מתכת. הלכך החבית והמשקין שאין להם טהרה במקוה, ואי מטהרת להו והם של עם הארץ לא אתי חבר לאשתמושי בהו, שהרי הם בדלים ממגעם ובלאו הכי נמי כל מאכלם טמא, לא גזרו בהו רבנן, ונצולים בצמיד פתיל, אבל מניקת של מתכת שיש לה טהרה במקוה, אם תטהרנה אתי חבר לאשתמושי בה, שישאלנה מעם הארץ ויטבילנה ויעריב שמשה וישתמש בה, כסבור אין בה אלא משום מגע טמא, והוא לא ידע שהיתה באוהל המת וצריכה הזאה שלישי ושביעי, ואע״פ שהיתה בכלי חרס המוקף צמיד פתיל, אין צמיד פתיל של כלי של עם הארץ מצילין מן הטומאה אצל חבר, שכל כליו של עם הארץ הם בחזקת טומאה אצל חבר, וכלי טמא אינו מציל בצמיד פתיל, שאין מציל בצמיד פתיל אלא כלי חרס הטהור בלבד. ואילו באו חכמים לגזור שלא יציל שום כלי חרס של עם הארץ בצמיד פתיל, לא היו עמי הארצות מקבלין מהן, לפי שהן סבורין שהן בקיאין ושומרין כליהן בטהרה. הלכך בכלי חרס ואוכלים ומשקין שאין להן טהרה במקוה, כשהיו בתוך צמיד פתיל של כלי עם הארץ אומרים להן טהורים הן וישתמשו בהן הן שמחזיקין כליהן בחזקת טהורים, ואין לחוש שמא ישאל החבר מהן, שהרי הן אצלו בחזקת טמאין ואין להן טהרה עולמית, אבל בכלי שטף דאיכא למיחש שמא ישאל החבר מהם ויטבילם וישתמש בהם בלא הזאה שלישי ושביעי, עשו דין שוה לכל ואמרו דאין כלי שטף ניצול בצמיד פתיל:
+<b>ובית הלל אומרים אף מניקת טהורה.</b> קודם ששמעו טעמן של בית שמאי לא היו יודעים מפני מה אוכלים ומשקין שבתוך צמיד פתיל טהורין וכלי מתכת טמאים, ולאחר ששמעו טעמן כדפרשינן חזרו להורות כדברי בית שמאי:
+
+Mishnah 3
+
+<b>למטה מנחושתו של תנור.</b> רצפה שמושיבין שם התנור. שהתנור עשוי כמין קדירה גדולה שאין לה שולים, ומתקנים לו רצפה בקרקע ומושיבין אותו שם, ואותה רצפה היא נחושתו של תנור:
+<b>חי נפל.</b> ולא נטמא התנור. דאי מת נפל, היה התנור מיטמא באויר כשנפל דרך פיו של תנור. והא דלא תלינן שמא שם היה קודם שהושיבו שם התנור, לפי שלפעמים נמצא השרץ לח וניכר שמחדש מת והתנור יש ימים מרובים שהושיבוהו שם, והשתא אי אפשר לומר שהשרץ קדם שם לתנור, דא״כ מחום האש היה נשרף ונעשה אפר, אלא תלינן שמא חי נפל, ודרך שרצים לעשות חפירות בקרקע להטמן שם לפיכך נמצא למטה מנחושתו:
+<b>שם היו עד שלא בא התנור.</b> קודם שהושיבוהו שם ולא ראה אויר התנור:
+<b>באפר מקלה.</b> שנעשה מחמת שריפת האש. והיינו למעלה בחלל התנור. ומשום דאשכחן עפר דאקרי אפר והכא באפר של שריפה משתעי, משום הכי תנא אפר מקלה לשון קלוי באש:
+
+Mishnah 4
+
+<b>ונפל לאויר התנור טמא.</b> דמשקין טמאין מטמאין כלי. ואע״פ שהמשקין בלועין לתוך הספוג, כפלוטים דמו, לפי שספוג עשוי להכניס ולהוציא בו:
+<b>וכן חתיכה של לפת ושל גמי.</b> הוו כספוג לפי שבגמי בודקין בו את היין והוי גם הוא עשוי להכניס ולהוציא כספוג. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>חרסים שנשתמש בהן משקין טמאים.</b> כגון עביט של מימי רגלים של זב ושל זבה שנשבר וחרסיו בלעו מימי רגליהם. ומיירי כגון שהדיחום במים שלש פעמים שלא נשאר בהן משקה טמא. דאי לא הדיחום, נטמא התנור מחמת המשקים הדבוקין בדפנותיו כאילו הן בעין:
+<b>שסוף משקה לצאת.</b> כלומר, דרך משקה לצאת ע״י ליבון החרסים, וכיון שהיו אלו החרסים בתנור בשעת הסיקו יצאו המשקין מהן וטמאו התנור מאוירו:
+<b>גפת.</b> פסולת של זיתים לאחר שהוציאו שמנן:
+<b>חדשה.</b> תוך שנים עשר חודש:
+<b>ישנה.</b> לאחר שנים עשר חודש, דבסתמא יצא כל המשקה שבהן:
+
+Mishnah 6
+
+<b>והלכו עליהן טמאים.</b> בני אדם טמאים:
+<b>טהורים.</b> שלא נטמאו בדריסתן, כיון שלא נקרא עליהם שם טומאה בעולם:
+<b>כוש.</b> פלך שהאשה טווה בו ויש ברזל עקום בראשו ושמו צינורא, ופעמים נשקע הברזל בתוך העץ וכולו מכוסה בעץ:
+<b>מלמד.</b> מקל ארוך ובראשו כעין מסמר דק, ומדריכים בו הפרה לתלמיה, לכך הוא קרוי מלמד הבקר. והמסמר שבראשו קרוי דרבן, כמו דברי חכמים כדרבונות (קהלת י״ב:י״א):
+<b>ולבינה שבלעה את הטבעת.</b> שגבל הטבעת בטיט הלבינה ונצרפה עמה בכבשן:
+<b>נכנסו לאוהל המת.</b> כשהן בלועים וטמונים בתוך הכוש או בתוך המלמד או בתוך הלבינה:
+<b>נטמאו.</b> שאין מציל באוהל המת וכן מיד כלי חרס אלא כלי שיש לו תוך, והאי לא דמי אלא לעצם כשעורה הכרוך בסיב:
+<b>הסיטן הזב.</b> אע״פ שלא נגע בהן אלא שהכריען:
+<b>נטמאו.</b> שהזב מטמא בהיסט. אפילו המוקף צמיד פתיל מיטמא בהיסט, כל שכן האי:
+<b>נגע בהן ככר של תרומה.</b> כשהן בלועין:
+<b>טהור.</b> הככר. ואע״פ שהוא של תרומה ושני פוסל בו. ואפילו הברזל הבלוע הוא אב הטומאה לא אמרינן נעשה העץ המכסה אותו ראשון או שני ויהיה הככר שלישי ונפסל, אבל מטמאים את התנור ואע״פ שהן בלועין, לפי שהתנור מיטמא מאוירו ואפילו לא נגעה הטומאה בו, וטומאה בלועה מטמאתו כדפרישנא בפרקין דלעיל:
+
+Mishnah 7
+
+<b>סרידה.</b> כמין עריבה קטנה שהנחתום משתמש בה, והיא פשוטה ואינה מקבלת טומאה:
+<b>שהיא נתונה על פי התנור.</b> וממורחת בטיט כדי להקיף בצמיד פתיל ולא יטמא התנור באוהל המת:
+<b>נסדק מן תנור לסרידה.</b> היינו שנסדק המירוח:
+<b>מלוא פי מרדע שלא נכנס.</b> המרדע הוא מלמד הבקר, ויש בהיקפו טפח ועביו שליש טפח, שכל שיש בעביו טפח יש בהקיפו שלשה טפחים. ושעור הסדק כשנסדק המירוח, לרבנן מלוא פי המרדע בשוה, ואע״פ שאין הנקב גדול שיכנס פי מרדע במלואו, הואיל ושוה הסדק מלוא פי המרדע אין כאן צמיד פתיל, ולר׳ יהודה לעולם הוי צמיד פתיל עד שיהיה הסדק גדול שיכנס בו פי המרדע:
+<b>נסדקה סרידה עצמה.</b> לרבנן קיל מכשנסדק המירוח, ולרבי יהודה קיל כשנסדק המירוח מכשנסדקה סרידה עצמה. ואין הלכה כר׳ יהודה:
+
+Mishnah 8
+
+<b>שנקב מעינו.</b> עין של תנור, הוא הנקב שעושים בו כדי שיצא ממנו העשן. ומירחו עינו בטיט וסתמוהו וניקב אח״כ במקום המירוח:
+<b>נכנס ויוצא דולק.</b> שהנקב רחב והכוש נכנס ויוצא בריוח:
+<b>ניקב מצדו.</b> של עין:
+<b>וכן היה אומר במגופת החבית.</b> וכן היה ר׳ שמעון אומר בכל הני, דדינם מן האמצע נכנס ומן הצד אינו נכנס. ואין הלכה כר׳ שמעון:
+<b>מלוא מיצה שניה של שיפון.</b> מלוא קשר שני של קנה של שיפון, שהשני דק מן הראשון ועבה יותר מן השלשה, שהקנה עב מלמטה ומתדקדק ועולה. שיפון, ויינ״א בלע״ז:
+<b>לשאר משקין.</b> כגון שמן דבש וחלב:
+<b>אפילו כל שהן טמאים.</b> אפילו נקב כל שהן אין מצילין בצמיד פתיל וטמאים:
+<b>שלא נעשו בידי אדם.</b> שלא ניקבו במתכוין אלא מאליהן:
+<b>ניקבו העשוי לאוכלים שיעורו בזיתים.</b> השתא מיירי בשנפחת הכלי עצמו וניקב. וכל הנך שיעורים דלעיל כשנפחתה סתימה שבפתחו:
+<b>שיעורן בזיתים.</b> אם נפחת במוציא זית בעי מירוח, ובפחות מכאן לא בעי מירוח. ובגמרא במסכת שבת [צו] מוכיח דכלי גדול שניקב במוציא רמון, וכלי קטן שנפחת ברובו אין מירוח וסתימה מועילין בו, ושוב אינו מציל בצמיד פתיל כיון דבטל מתורת כלי. ואם מירחו נעשה כאוכלים שגבלן בטיט שאין הטיט מצילן:
+<b>שיעורן במשקין.</b> בכונס משקה:
+<b>העשוי לכך ולכר.</b> למשקין ולאוכלין:
+<b>מטילין אותו לחומרו.</b> ואם ניקב בכונס משקה אינו מציל בצמיד פתיל עד שיומרח:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>אלו כלים.</b> כלי גללים. של צפיעי בקר:
+<b>כלי אבנים וכלי אדמה.</b> דכל הני אין להם טומאה לא מדברי תורה ולא מדברי סופרים, ולכך מצילין בצמיד פתיל. ואע״ג דכל כלי פתוח, בכלי חרס משתעי קרא, בכלי שטומאה קודמת לפתחו דהיינו כלי חרס שמיטמא מאוירו, מכל מקום שאר כלים נמי מרבינן שמצילים, מדכתיב וכל:
+<b>ועצמות הדג.</b> אם עשה כלי מעצמות בריות שבים, מצילים. לפי שאין מקבלים טומאה, כדתנן לקמן בפרק י״ז כל שבים טהור. וכל כלים מעצמות העוף טהורים, דכתיב (במדבר ל״א:כ׳) וכל מעשה עזים, פרט לעופות:
+<b>כלי עץ הטהורים.</b> כגון כלים גדולים הבאים במדה שמחזיקים ארבעים סאה בלח שהן כוריים ביבש, דלא מקבלי טומאה. דבעינן דומיא דשק שמיטלטל מלא וריקן, וכיון שהן גדולים כל כך אין מיטלטלים מלאים, ומצילים בצמיד פתיל:
+<b>מפיהן.</b> שהצמיד פתיל בפיהן:
+<b>מצדיהן.</b> אם ניקבו בצדיהן והקיפן צמיד פתיל:
+<b>ר׳ אליעזר מטמא.</b> קסבר כפוי אינו מציל, ואפילו מירחו למטה בקרקע. שנאמר צמיד פתיל עליו, ולא צמיד פתיל על גבו. ואין הלכה כרבי אליעזר:
+<b>על הכל מצילים.</b> כל הני כלים דתנן במתניתין, מצילין על כל מה שבתוכן בין היו בתוכן כלי שטף בין כלי חרס בין בגדים בין אוכלים ומשקים:
+<b>חוץ מכלי חרס.</b> שאין מצילים אלא על אוכלים ומשקים וכלי חרס שבתוכן, דברים שאין להן טהרה במקוה, ולא על כלי מתכות ובגדים. שיש להם טהרה במקוה. וטעמא פרישנא בפרקין דלעיל. ומשנה זו לאחר חזרה שחזרו ב״ה להויות כדברי בית שמאי:
+
+Mishnah 2
+
+<b>במה מקיפין.</b> במה סותמים פי הכלי או מדבקים הכיסוי על פי הכלי ויחשב צמיד פתיל:
+<b>גפסים.</b> מין סיד הוא, ויותר לבן מסיד ונשרף בכבשן כמו הסיד:
+<b>חרסית.</b> כתישת חרסים, ולשים אותה במים:
+<b>בעץ.</b> הוא בדיל. את הבדיל, מתרגמינן ית אבצא. ותרגום ירושלמי בעצא:
+<b>שהוא פתיל ואינו צמיד.</b> כלומר כיסוי הוא, אבל אינו מחובר ומדובק יפה על פי הכלי:
+<b>לא בדבילה שמינה ולא בבצק שנלוש במי פירות.</b> ואע״ג דמצילים שהרי לא הוכשרו לקבל טומאה, אעפ״כ לכתחילה אין מקיפין בהן, גזירה שמא יוכשרו שיפלו עליהן משקין המכשירים, ואין דבר טמא מציל:
+<b>ואם הקיף.</b> ולא בא עליהן מים או אחד מן המשקין המכשירין, הצילו:
+
+Mishnah 3
+
+<b>המתחלחלת.</b> מתנענעת ומתנדנדת. לשון ותתחלחל המלכה:
+<b>רבי יהודה אומר מצלת.</b> דחשיב לה צמיד פתיל הואיל ואינה יוצאת:
+<b>וחכמים אומרים אינה מצלת.</b> דכיון דמתחלחלת לאו צמיד פתיל הוא. והלכה כחכמים:
+<b>היה בית אצבע.</b> של מגופה משוקע ונכנס לתוך החבית, חשיב השרץ שבתוכה כאילו הוא בתוך החבית. ובית אצבע הוא המקום מן המגופה שאדם מכניס אצבעו לתוכו:
+<b>אוכלים שבתוכה.</b> שבתוך בית אצבע השוקע ונכנס לתוך החבית:
+<b>טמאים.</b> דמגופת החבית כחבית דמיא:
+
+Mishnah 4
+
+<b>הכדור.</b> פלוט״א בלע״ז:
+<b>הפקעת של גמי.</b> לח ארוך שכורכים אותו זה עם זה ועושים אותו עגול כמין פקעיות של שתי. גלומור״ש בלע״ז:
+<b>עד שימרח.</b> מלמטה של כדור או של פקעת ולמעלה, כדי שיכסה כולו, מפני שהוא חלול:
+<b>וכן מטלית של בגד.</b> דכל הני חלולים נינהו. וכולהו אין מצילין אלא כשאין בהם שיעור לקבל טומאה:
+<b>וקשרה במשיחה.</b> בחוט דק כדרך שעושים כשמכסים פי הנוד בבגד או בנייר שקושרים אותו, ומוסף על הקשירה בעי נמי מריחה מן הצדדין: 
+
+Mishnah 5
+
+<b>חבית שנתקלפה.</b> חבית זפותה מבפנים וניטל חרס ממנה מבחוץ, והזפת עומד כנגדו מבפנים:
+<b>קבותים.</b> קנקנים של חרס שמניחין בהן מורייס נקראים קבותים:
+<b>שגפתן.</b> שכסה אותן במין סיד שקורין גפסים דתנן לעיל שמקיפין בו:
+<b>עם השפה.</b> למטה משפת הכלי, שנמצא הצמיד פתיל מבפנים והשפה מגולה מבחוץ:
+<b>ר׳ יהודה אומר אין מצילין.</b> דקסבר צמיד פתיל עליו כתיב. ולא צמיד פתיל מתוכו. ואין הלכה כר׳ יהודה:
+
+Mishnah 6
+
+<b>וסתמוה שמרים הצילוה.</b> סתמא כחכמים דיש צמיד פתיל מבפנים:
+<b>עד שימרח.</b> סביב לזמורה מן הצדדים. אבל על הזמורה עצמה לא בעי מירוח:
+<b>נסר.</b> פשוטי כלי עץ הוא:
+<b>בסינים.</b> שנתן בין נסר לנסר קליפות דקות של סנה:
+<b>או בשגמין.</b> קליפי עץ של שגמין. ואותן קליפין נתן בין נסר לנסר כדי לחברן:
+
+Mishnah 7
+
+<b>תנור ישן.</b> שהוסק כדי לאפות בו סופגנים. שזו היא גמר מלאכתו להיות חשוב כלי לקבל טומאה:
+<b>חדש.</b> שלא הוסק ואינו מקבל טומאה:
+<b>וסרידא על פי הישן.</b> ואינה ממורחת בטיט, ואין כאן צמיד פתיל:
+<b>ניטל הישן וסרידא נופלת.</b> שאינה נסמכת על פי החדש:
+<b>הכל טמא.</b> שהישן שעליו הסרידא חשוב כלי ואינו מציל אלא בצמיד פתיל, והרי אין כאן צמיד פתיל. והחדש שאינו כלי היה חוצץ בפני הטומאה משום אוהל אם היתה הסרידא נסמכת עליו, דכל המציל משום אהל אינו צריך לצמיד פתיל. אבל בזמן שאין הסרידא נסמכת עליו אין כאן אוהל, הלכך הכל טמא:
+<b>אם אין בין חדש לסרידא פותח טפח.</b> אם אין גובה טפח בין הכיסוי שעל הישן לפה של התנור החדש, נחשב הכיסוי שעל הישן כאילו הוא בפי החדש, ונעשה החדש אוהל וחוצץ בפני הטומאה וכל מה שבתוכו טהור:
+
+Mishnah 8
+
+<b>לפסין.</b> כמו אלפסין. מחבות גדולות של ברזל שמבשלין בהן:
+<b>ושפתותיהן שוות.</b> שאין שפת אחת מהן גבוהה מחברתה:
+<b>בעליונה.</b> היא הפנימית שהחיצונה תחתיה:
+<b>היא טמאה כו׳</b> אם השרץ בעליונה, אוכלין שבתחתונה טהורין, דרחמנא אמר (ויקרא י״א:ל״ג) כל אשר יפול אל תוכו, ולא אל תוך תוכו, והשרץ שבעליונה תוך תוכו דתחתונה הוא. ואם השרץ בתחתונה, לא נטמאו האוכלים שבעליונה, דרחמנא אמר (שם) כל אשר בתוכו יטמא, ולא שבתוך תוכו:
+<b>היו בכונס משקה.</b> כלומר נקובים בכונס משקה דהיינו כדי טהרתן, דאלפסין עשויין למשקים ולאוכלין, ומטילין אותו לחומרו בכונס משקה:
+<b>השרץ בעליונה.</b> דהיינו הפנימית:
+<b>כולן טמאות.</b> דרואין את השרץ כאילו הוא בכל אחת, כיון דנקובות בכונס משקה:
+<b>בתחתונה.</b> דהיא החיצונה:
+<b>היא טמאה וכולן טהורות.</b> דאין טומאה נכנסת דרך שוליו. ומיהו אם היו אוכלים ומשקים בפנימית, נטמאו, כיון דלא מירח הנקב כדמוכח לעיל בפרק שמיני. והיינו טעמא, משום דניקב בכדי טהרתו נחשב כאויר של חיצונה, ואוכלים ומשקין מיטמאין מאויר כלי חרס ואין אדם וכלים מיטמאין מאויר כלי חרס:
+<b>השרץ בעליונה.</b> השתא מיירי בלפסין שלימות:
+<b>היא והתחתונה טמאה.</b> דכמונח בתוכה דמי כיון דעודפת. אבל אמצעית טהורה, דאין כלי מיטמא באויר כלי חרס:
+<b>כל שיש בו משקה טופח טמא.</b> נטמא משקה טופח שבתוך הכלי האמצעי מאויר כלי חרס, וחזר המשקה וטימא את הכלים. דרבנן גזרו על משקה שיטמא כלי, גזירה משום משקה זב וזבה. והוא הדין דהוה מצי לאשמועינן חידוש זה של משקה טופח ברישא כשהשרץ בעליונה והתחתונה עודפת ויש משקה טופח באמצעי:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>כלי מתכות פשוטיהן טמאים.</b> דלא איתקש לשק:
+<b>חזרו לטומאתן הישנה.</b> חכמים גזרו על כלי מתכות שהתיכן ועשה מהן כלים חדשים, שיחזרו לטומאתן הישנה. גזירה שמא יאמרו שבירתן של כלים מטהרתן וטבילתן מטהרתן. מה שבירתן אינה טעונה הערב שמש, שהרי משתמשין בהן באותו היום שנטמאו ושברן וחזר ועשאן חדשים, אף טבילתן אינה טעונה הערב שמש, ואתיא למיעבד תרומה וקדשים בכלים שלא העריב שמשן:
+<b>לא לכל טומאה אלא לטומאת נפש.</b> רבן שמעון בן גמליאל סבר דטעמא דגזרו על כלי מתכות שיחזרו לטומאתן ישנה אינה אלא גזירה שמא תשתכח תורת מי חטאת מן הכלים, שאין לך אדם ממתין שבעת ימים אלא שוברן מיד וחוזר ועושה אותן חדשים, הילכך לא חזרו אלא לטומאת מת בלבד שצריכים הזאת שלישי ושביעי. ואין הלכה כרשב״ג:
+
+Mishnah 2
+
+<b>שיש לו שם בפני עצמו.</b> שהוא ידוע וניכר ומיוחד בשמו:
+<b>טמא.</b> בין יש לו בית קבול בין אין לו בית קבול:
+<b>הנגר.</b> יתד של ברזל שנועץ ראשו אחד בקרקע וראשו השני אחורי הדלת. אי נמי, כמין עמוד שסוגר ומבריח הדלת מן הקצה אל הקצה:
+<b>מנעול.</b> כל דבר שנועלים וסוגרים בו הדלת נקרא מנעול. ודוגמתו במקרא בשיר השירים (ה׳ ה׳) על כפות המנעול:
+<b>פותה.</b> כמין כוס קטן של ברזל קובעים בארץ, וציר הדלת סובב עליו כדי שיהא נוח להפתח ולהסגר. ודוגמתו במקרא (מלכים א ז׳ נ׳) והפותות לדלתות הבית הפנימית:
+<b>והצנור.</b> קנאל״י בלע״ז:
+<b>שנעשו לקרקע.</b> להשתמש בקרקע. וכל המחובר לקרקע הרי הוא כקרקע ואינו מקבל טומאה:
+
+Mishnah 3
+
+<b>העשת.</b> חתיכה של ברזל כשמוציאים אותו מן המחצב:
+<b>חררה.</b> לאחר שמתיכים הברזל עושים ממנו עיגול כמין עוגה:
+<b>סובב של גלגל.</b> גלגל העגלה של עץ, עושים סביבו טס של ברזל שלא ישבר בטרשים ובסלעים:
+<b>טסין.</b> וירקעו את פחי הזהב (שמות ל״ט:ג׳), מתרגמינן ורדידו ית טסי דדהבא:
+<b>כני כלים.</b> בסיסי כלים. לשון ואת כנו (שם), דמתרגמינן וית בסיסיה:
+<b>הוגני כלים.</b> כמין ענק סביבות שפת הכלים:
+<b>אזני כלים.</b> בית יד שאוחזים בו הכלי:
+<b>השחולות.</b> מה שנשתייר מן הכלי לאחר שנעשה. לשון כמשחל בניתא מחלבא (ברכות דף ח.) כי מן המים משיתיהו (שמות ב׳:י׳), מתרגמינן ארי מן מיא שחלתיה:
+<b>גרודות.</b> שנגרד מן הכלי בשעת עשייתו. לשון להתגרד בו האמור באיוב (ב׳ ח׳):
+<b>טהורים.</b> דלא חיישינן בכל הני שמא מכלי טמא באו וכשחזר ועשה מהן כלי חזרו לטומאתן ישנה, דכל הני לא נראו לקבל טומאה מעולם, משום דגולמי כלי מתכות נינהו, וגולמי כלי מתכות אין מקבלין טומאה. והכי תניא בתוספתא, גולמי כלי מתכות טהורים, ואלו הן גולמי כלי מתכות, כל שעתיד לשוף, לשבץ, לגרד. ולכרכב, ולהקיש בקורנס, מחוסר אוגן או אוזן. טהור:
+<b>אף מן הקצוצות.</b> אם קצץ כלים לחתיכות, כלים הנעשים מאותן חתיכות לא חזרו לטומאתן ישנה. ואין הלכה כר׳ יוחנן בן נורי:
+<b>גרוטאות.</b> כלים שנשתברו מפני תשמישן ונעשה בהן חתיכות קטנות אחרי בלותן נקראים גרוטות. והן קטנים משכרי כלים:
+<b>ומן המסמרות שידוע שנעשו מכלים.</b> אע״ג דלא ידעינן אם מכלים טהורים באו או מן הטמאין:
+<b>טמאין.</b> טמאים הכלים הנעשים מהם. דחיישינן שמא מכלים טמאין באו וחזרו לטומאתן הישנה:
+<b>מן המסמרות.</b> סתם. דלא ידעינן אם נעשו מכלים או מן העשת:
+<b>בית שמאי מטמאין.</b> דגזרו הני אטו הני:
+<b>ובית הלל מטהרין.</b> דלא גזרו:
+
+Mishnah 4
+
+<b>ברזל טמא.</b> שבא משברי כלים:
+<b>שבללו.</b> שטרפן זה בזה והתיכן ועשה משניהם כלי:
+<b>ברזל טהור.</b> שבא מן העשת ומן החררה וכו׳:
+<b>אם רוב מן הטמא טמא.</b> דחוזר לטומאתו הישנה:
+<b>החלמא.</b> טיט הדבק כלובן ביצה:
+<b>ומן הגללים.</b> שעירב הטיט עם גללי הבקר ועשה מהן כלים וצרפן בכבשן. אם רוב מן החלמא. מקבלים טומאה כדין כלי חרס. ואם רוב מן הגללים, טהורים, דכלי גללים אין מקבלין טומאה:
+<b>קלוסטרא.</b> הנגר של הדלת. והוא היתד שנועלים בו הדלת כדפרישנא לעיל, רגילים לעשות בראשו כמין תפוח, והוא נקרא גלוסטרא. ואם נעשה מברזל טמא, חוזר לטומאתו הישנה, לפי שראוי לדוך בו שומין במדוכה:
+<b>ומצופה טהורה.</b> אם היתה של ברזל טהור ומצופה של מתכת טמא, טהורה. דבתר עיקרא אזלינן ולא בתר הציפוי שהוא של מתכת טמא:
+<b>הפין והפורנא.</b> שינים הקבועים בפותחת, והפין נכנס בתוך הפורנא:
+<b>שומטה מפתח זה ותולה בחבירו.</b> ע״י גרירה בלבד, דטלטול מן הצד הוא. אבל טלטול גמור, לא. ור׳ טרפון שרי אפילו טלטול גמור כי ארחיה. ושמא אתא תנא לאשמעינן הכא דקלוסטרא טמאה דתנן ברישא לאו דברי הכל היא אלא פלוגתא דרבי יהושע ור׳ טרפון, דלר׳ יהושע טהורה, דכי היכי דלא משוי לה מנא לענין שבת הכי נמי לא משוי לה מנא לענין טומאה:
+
+Mishnah 5
+
+<b>עקרב של פרומביא.</b> מתג ורסן ופרומביא, אחד הן. והברזל הנכנס בפי הבהמה נקרא עקרב:
+<b>ולחיים.</b> מחוברים לעקרב כמין שני טסין מצויירים, אחד מכאן ואחד מכאן על לחיי הבהמה עשויין לנוי. והן טהורין כשהן בפני עצמן, דתכשיטי בהמה נינהו, ותכשיטי בהמה וכלים אין מקבלים טומאה:
+
+Mishnah 6
+
+<b>פיקה.</b> כמין כדור קטן נקוב באמצע שמשימות הנשים בראש הפלך שטוות בו כדי שיכבד:
+<b>ר׳ עקיבא מטמא.</b> דכלי מתכות שיש לו שם בפני עצמו הוא, וטמא, כדתנן בריש פרקין:
+<b>וחכמים מטהרין.</b> דאין לו שם בפני עצמו אלא שם לווי, פיקא של כוש, או פיקה של אותו דבר שהיא משמשת לו. והלכה כחכמים:
+<b>ומצופה.</b> אם היא של עץ ומצופה במתכת טמא:
+<b>טהורה.</b> דבתר עיקרא אזלינן, ולא בתר הציפוי שהוא של מתכת טמא:
+<b>כוש.</b> פלך שהנשים טוות בו:
+<b>והמקל.</b> של מתכת טמא. הואיל ואדם רודה בו את הבהמה, ככלי עשוי לתשמיש אדם הוא חשוב:
+<b>סמפוניא.</b> מין כלי זמר הוא, כדכתיב בדניאל {ג׳} פסנתרין וסמפוניא:
+<b>וחליל.</b> אף הוא מין של כלי זמר, וחלול הוא וקולו נשמע עד למרחוק:
+<b>ומצופין טהורים.</b> אם [הוא] של עץ ומצופה נחושת טמא, טהור הוא. דבתר עיקר הכלי אזלינן שהוא של עץ. ולא חשיב יש לו בית קיבול אע״פ שהוא חלול. כיון שאינו עשוי לבית קיבול:
+<b>אם יש לה בית קיבול כנפים.</b> כלים דקים קטנים כדמות כנפים נותנים בתוך הסמפוניא. שמסייעים להשמעת קול הניגון. ואם עשו בתוכה מקום לבית קיבול של כנפים הללו, חשיב בית קיבול:
+<b>ובין כך ובין כך.</b> בין שהיא מצופה ובין שאינה מצופה, טמאה:
+
+Mishnah 7
+
+<b>קרן עגולה וקרן פשוטה.</b> חצוצרות מקרני הבהמות עשויות פרקים פרקים מחוברים, אלא שאחת מהן צורתה עגולה ואחרת פשוטה. וחיבור הפרקים של עגולה קשים וצריכים אומן יותר מחיבור הפרקים של פשוטה, ומפני זה אמרו המחזיר קרן עגולה בשבת חייב חטאת, משא״כ בפשוטה:
+<b>קרן עגולה טמאה.</b> שיש לה בית קיבול. וקרן פשוטה טהורה, שאין לה בית קיבול. וקרנים דין כלי עצם יש להן, שפשוטיהן טהורים כפשוטי כלי עץ:
+<b>מצופות.</b> מקום הנחת הפה, והוא הקצר שבה. מלשון עומדים צפופים:
+<b>טמאה.</b> דחשבינן לה ככלי מתכות, ואף על פי שהיא פשוטה מקבלת טומאה:
+<b>הקו שלה.</b> הצד הרחב שבה אם היה של מתכות:
+<b>ר׳ טרפון מטמא וחכמים מטהרים.</b> והלכה כחכמים:
+<b>קני מנורה טהורים.</b> שאין להם שם בפני עצמן, ותנן לעיל בריש פרקין כל כלי מתכות שיש לו שם בפני עצמו, טמא:
+<b>הפרח.</b> מקום מושב הנר שבראש המנורה פרח שמו:
+<b>בסיס.</b> רגלי המנורה שהיא יושבת עליהן:
+
+Mishnah 8
+
+<b>קסדא.</b> כובע נחשת שנותנים אנשי המלחמה על ראשן:
+<b>ולחיים.</b> טסין של ברזל שנותנים על לחייהן:
+<b>אם יש בהן בית קיבול מים.</b> ששותין בהם מים במלחמה:
+<b>כידון.</b> רומח קטן שביד השרים והמלכים:
+<b>ניקון.</b> כמו קינון. לשון ומשקל קינו (שמואל ב׳ כ״א). והוא הברזל שבתוך הרומח:
+<b>מגפיים.</b> בתי שוקים של ברזל שנושאין אנשי המלחמה:
+<b>תכשיטי נשים.</b> אף על פי שאין עשויין למלאכה אלא לנוי, מרבינן להו מקרא דכתיב (במדבר ל״א) וכל אשר לא יבוא באש תעבירו במים:
+<b>עיר של זהב.</b> כמין עטרה נותנות הנשים בראשן עשויה כצורת ירושלים:
+<b>קטליות.</b> חוטים של זהב שנותנות סביב הצואר. ומפני שהאשה חונקת עצמה בהן כדי שתיראה בעלת בשר, לכך נקראים קטליות:
+<b>ונזמים.</b> יש מהן נזמי האף ויש מהן נזמי האוזן:
+<b>בחוט של פשתן.</b> שהיו החוליות נקובות ומלאו מהן החוט:
+<b>החוליות טמאות.</b> דכל חדא באנפי נפשא חשיבא כלי מעשה:
+<b>של אבנים.</b> שהיו מרגליות ואבנים נקובות ומלאו מהן החוט:
+<b>טמא.</b> החוט, הואיל ושל מתכת הוא:
+<b>כמלוא צואר קטנה.</b> כמלוא צואר של בת קטנה:
+
+Mishnah 9
+
+<b>כקדרה מלמטה.</b> רחב מלמטה ויש לו בית קיבול:
+<b>וכעדשה מלמעלה.</b> על ראש הנזם מלמעלה יש לו גרעין של זהב או של כסף עשוי כעדשה:
+<b>ונפרק.</b> העדשה מן הקדירה:
+<b>הקדירה טמאה.</b> שהרי יש לה בית קיבול. ולא מפני שהיא מתכשיטי נשים, שהרי אינה ראויה לתכשיט כמות שהיא:
+<b>והעדשה טמאה.</b> שיש לה שם בפני עצמה:
+<b>צינורא.</b> ראש הנזם הנכנס בנקב האוזן או בנקב האף. ולפי שהוא עשוי כמזלג קרוי צנורא. תרגום מזלגותיו צנורייתיה:
+<b>טהורה.</b> שאין לה שם בפני עצמה:
+<b>העשוי כמין אשכול.</b> נזם העשוי ארבעה או חמשה גרגרין זה על גבי זה כמין אשכול:
+<b>ונפרק טהור.</b> שאין לכל גרגיר וגרגיר שם בפני עצמו, והוא אינו ראוי לתשמיש משנפרק:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>טבעת אדם.</b> כגון טבעת של אצבע. אבל טבעת שהתקינה לחגור בו מתניו ולקשור בה בין כתפיו, טהורה, והיינו טבעת כלים. וטעמא, משום דלא רבי קרא לטומאה אלא תכשיטי אדם ולא תכשיטי בהמה וכלים:
+<b>קורת החצים.</b> אית דמפרשי אשפה שהחצים מונחים בה, ואית דמפרשי המטרה לחץ:
+<b>ושל אסירין.</b> עושין כמין פגימה בקורה להכניס בה רגל אדם [ומניחין עץ ארוך על גבה] ואין יכול לצאת. ובלשון מקרא קורהו סד, וישם בסד רגלי (איוב י״ג:כ״ז). וקורות של חצים ושל אסירין האמורין כאן, דמתכת נינהו ולא של עץ:
+<b>קולר.</b> שנותנים בצואר האסירים. [והוא סוגר]. תרגום ויתנהו בסוגר (יחזקאל י״ט:ט׳), בקולרין. ומשום דקולר עשוי שישאנו עמו בכל מקום שהולך, חשוב כלי מעשה טפי מקורת האסירים שאינו זז בה ממקומו, הלכך קולר טמא:
+<b>שיש בה בית נעילה.</b> עושים לשלשלת בית נעילה [ונותנים אותה ברגל הסוסים] וסוגרים במפתח, וחשיבא כלי:
+<b>לכפיתה.</b> שלשלאות שכופתים בהן הקוף וגורי הכלבים הקטנים. ולנוי הן עשויין והוו תכשיט דבהמה ולא מיטמא:
+<b>סיטונות.</b> סוחרים גדולים שמוכרים במדה גסה. ויש להן שלשלת שקובעים בראשה אחד המדה, סאה או תרקב, וראשה השני נותנים בטבעת שבדלת או בקורה, וסוגרים עליה במפתח כדי שלא תגנב המדה:
+<b>ושל בעלי בתים טהורה.</b> דסתמא עשויה לנוי ותכשיט לכלי:
+<b>מפתח אחד.</b> מחוליא אחת. דשלשלת בחוליא אחת לא עבדי אינשי, ולא חשיבא כלי:
+<b>או שקשר חלזון בראשה.</b> כדמות חלזון שהוא דג שבים שמדמו צובעים התכלת קשר לה בראשה עשוי מברזל, והוא משוי לה מנא:
+
+Mishnah 2
+
+<b>קנה מאזנים של סרוקות.</b> סורקי צמר ופשתים, ומוכרים אותו במנין ליטראות, כשרוצין לשקול יש להם מקל ארוך של עץ ותלוי בראשו כמין טבעת מלמעלה, ואונקליות של ברזל תלוין מלמטה בשלשלת, עשויין כמין ווין וראשיהם כפופים מלמעלה, ויש לאותו מקל טבעת אחרת שמהלכת על פני כל המקל ואינה יכולה לצאת ממנו, וכמין עשת של ברזל או של נחושת עב וכבד תלוי באותה טבעת, וכשבא לשקול שק של צמר או של מטוה, תוחב את האונקלי בשק ואוחז בטבעת שכנגדו למעלה ומעלהו באויר, והטבעת שבו העשת של ברזל תלוי מרחיקה מטבעת שאוחז בה, ומכבדת על הקנה עד שיבוא ביושר שלא יכריע לשום צד יותר, ולפי הרחקת הטבעת שבו העשת של ברזל יודע חשבון המשקל, שיש סימנים במקל, עד כאן ליטרא אחת, עד כאן עשרה, עד כאן מאה. וזה נקרא פלס בלשון מקרא, כדכתיב (ישעיהו מ׳:י״ב,) ושקל בפלס הרים. פלס ומאזני משפט לה׳ (משלי ט״ז:י״א):
+<b>ושל בעלי בתים.</b> אין רגילים לתת בו אונקליות שהן אותן הווין שתוחבים בשק להעלותו, אלא בלא אונקליות קושרים בחבל ותולין בקנה. אונקליות גרסינן, ולא גרסינן אונקיות:
+<b>אונקלי של כתפין.</b> עץ ארוך כעין מוט שהכתף מניח על כתפו ותולה בו שני שקים אחד לפניו ואחד מאחריו בשני אונקליות של ברזל התחובות במוט על שני קצותיו:
+<b>של רוכלים.</b> מוכרי בשמים ותמרוקי נשים:
+<b>טמאה.</b> מפני שיש לה בית קיבול:
+<b>שלפניו טמאה.</b> לפי שהוא משתמש בה:
+<b>ושלאחריו טהורה.</b> שאינו משתמש בה אלא לשמירה, שלא יפול המשאוי מאחריו. ואין הלכה כר׳ יהודה:
+<b>דרגש.</b> מטה קטנה של עור ותולין רצועות בשפת העור סביב ויש אונקליות של ברזל בארוכות המטה וכשרוצים לנטותה עונבין הרצועות באותן אונקליות:
+<b>נקליטין.</b> שני עמודים שמעמידין באמצע דופני המטה, אחד מראשותיה ואחד במרגלותיה, ומפוצלין בראשיהן, ומניחין קנה מזה לזה ופורסים עליו סדין. ופעמים שאין העמודים מפוצלים, אלא כעין שני ווין מניחין בראשי הנקליטין, והוא אונקלי:
+<b>שידה.</b> תיבה קטנה:
+<b>אקון.</b> תיבה שעושין הציידים לצוד בה דגים:
+<b>כל המחובר לטמא.</b> אונקלי המחוברת לכלי המקבל טומאה, טמא:
+<b>לטהור.</b> כגון מנורת העץ שהיא טהורה, טהורה:
+<b>אחת אחת בפני עצמן.</b> כל אונקלי שפירשה מכלי:
+<b>טהורה.</b> לפי שאין לה שם בפני עצמו:
+
+Mishnah 3
+
+<b>טני.</b> הוא כלי של מתכת מחזיק שלשה קבים. והוא מלשון ושמת בטנא. ובעלי בתים משתמשין בו שמניחין שם גרוטאות משברי כלי מתכות:
+<b>רבן גמליאל מטמא.</b> דסבר כיסוי חשוב כלי הואיל ויש לו בית קיבול:
+<b>וחכמים מטהרין.</b> דסברי אין כיסוי חשיב כלי. והלכה כחכמים:
+<b>ושל רופאים טמא.</b> לדברי הכל. מפני שהרופאים מניחין בו סממנים:
+<b>מגדל.</b> בית האוצר של עץ. ארמריא״ו בלע״ז. ובערבי אלמנס״ר:
+<b>ושל רופאים טמאה.</b> מפני שנותן עליה את האספלנית ותולה בה המספרים:
+<b>הייתוכין.</b> מלקחיים שנוטל בהם הכלי שהתיך בו את הכסף, להריקו לתוך כלי אחר:
+<b>והפריכין.</b> בתוספתא מפרש אלו הן פרכין, הקבועים בכירים. ורבותי לא פירשוה לי:
+<b>עקרב בית הבד.</b> ברזל עקום דומה לעקרב, הקבוע בקורת בית הבד שדורכים בה הזיתים:
+<b>אונקלי שבכתלים.</b> ווין של ברזל הקבועים בכתלים לתלות בהם כלים:
+<b>טהורה.</b> דאין תשמישן אלא עם הקרקע:
+
+Mishnah 4
+
+<b>מסמר הגרע.</b> איזמל של אומן המקיז דם. ונקרא גרע על שם שמגרע את הדם. ויש מפרשים, מסמר של נפחים שקבוע להן מסמר בסדן, כשמסלקים חתיכה של ברזל מן האש ורוצה לחתוך ממנה מניחה על המסמר ומכה בקורנס ונגרעת:
+<b>אבן השעות.</b> אבן שיש בה קוים ורשומים עליהם שמות השעות, ומסמרים תחובים בה שבהם מכוונים את השעות:
+<b>מסמר הגרדים.</b> מסמר ארוך שהאורג מכניס בקנה דק ומחבר על הקנה את המטוה:
+<b>ארון של גרוסות.</b> העושין גריסין של פול בריחיים שלהן יש להן כמין ארון של עץ:
+<b>רבי צדוק מטמא.</b> אותו ארון, דתורת כלי עליו:
+<b>וחכמים מטהרין.</b> דכלי עץ העשוי לנחת הוא ואינו עשוי ליטלטל. ור׳ צדוק סבר, פעמים מטלטלין אותו לתקנו. ואין הלכה כר׳ צדוק:
+<b>היתה עגלה.</b> שהארון מונח עליה, של מתכת:
+<b>טמאה.</b> שהרי היא עשויה לתשמיש:
+
+Mishnah 5
+
+<b>שהתקינו.</b> שעיקם ראשו או חידדו כדי שיהיה פותח ונועל בו:
+<b>העשוי לשמירה.</b> לסימן לראות אם נכנס שם אדם אם לאו, שאם לא ימצאנו כמו שהניחו בידוע שאדם בא לשם:
+<b>עד שיצרפנו.</b> באש לצורך זה. והלכה כחכמים:
+<b>מסמר השלחני.</b> מסמר קבוע בעמוד שלפני השלחני להעמיד בו תריסי החנות, וכשמסלק התריסים נשאר שם המסמר. ומטהרין רבנן משום דתשמישו עם הקרקע. והלכה כחכמים:
+
+Mishnah 6
+
+<b>ותלוי המגרדות.</b> בבתי מרחצאות תולין מגרדות של מתכות והנכנסים שם כל אחד לוקח מגרדת ומתגרד בה רגליו:
+<b>וגולמי כלי מתכות.</b> כלים שצריך לשוף לגרד ולהקיש בקורנס, או שמחוסר אוגן, או אוזן, אינם טמאים לדברי חכמים עד שתגמר מלאכתן:
+<b>וטבלא שנחלקה לשנים.</b> טבלא של חרס שיש בה לבזבזים ונעשית שתי חתיכות שוות. שאין אחת מהן גדולה מחברתה. בהא פליגי רבן גמליאל וחכמים. והלכה כחכמים:
+
+Mishnah 7
+
+<b>דינר שנפסל.</b> שפסלתו מלכות או מדינה, או שנחסר:
+<b>והתקינו.</b> שנקבו כדי שיתלנו בצואר בנו או בצואר בתו:
+<b>סלע.</b> ד׳ דינרים:
+<b>והתקינה להיות שוקל בה.</b> כסף או זהב. דאילו דבר הנדבק כגון בשר ויין, הא תניא בפרק המוכר את הספינה (בבא בתרא דף פט) שאין עושין משקלות של מתכת לשקול בהן דבר הנדבק:
+<b>עד שני דינרים.</b> שהוא שקל אחד. והוא חצי סלע:
+<b>פחות מכאן יקוץ.</b> שלא ירמו בה בני אדם שיחשבו שהוא שקל. וכן אם הוא יותר משקל נמי יקוץ שלא יטעו בו ויקחוהו בסלע:
+
+Mishnah 8
+
+<b>האולר.</b> כעין מספריים של מתכת שמתקנים בו הקולמסין:
+<b>והקולמוס.</b> של נחושת וברזל או של כסף:
+<b>מטוטלת.</b> [חתיכת] ברזל ועופרת שתלוי בחבל שתופס הבנאי בידו לראות שלא יבוא הכותל עקום:
+<b>והמשקלות.</b> ליטרא וחצי ליטרא:
+<b>הכירון.</b> כלי ברזל שבו תוחבים הזיתים במעצר שעוצרים אותן בו:
+<b>והכן והכנא.</b> האמה שמסרגלים בה הספרים, והלוח שתחתיה. כן פירש הערוך:
+<b>גולמי כלי עץ.</b> שלא נשלמה מלאכתן. כגון שחסרים אוגן, או אוזן, או הבסיס שלהן שהן יושבים עליו, או שצריך להחליקן ולהשוותן, נקראים גולמים:
+<b>חוץ משל אשכרוע.</b> גרסינן. והוא מין ארז. תאשור, מתרגמינן אשכרוע. וגולמי כלים שנעשו מעץ זה, טהורין, לפי שקליפתו עבה וקשה, ואין חשובין כלים עד שתוסר קליפתם ותגמר מלאכתם. וגירסת התוספתא, חוץ משל פירשע, מפני שהן מחוסרים שליקה. ופירשע הוא עצי גופר. וכלים הנעשים ממנו אין מלאכתן נגמרת אלא בשליקה, שמכניסים אותן באש ומוציאין שלק ושוב אין יראים שמא יסדקו:
+<b>גרופית של זית.</b> ענף של זית קרוי גרופית. כמו של תאנה דנקרא יחור. ואם עשו כלי מן הגרופית, גולם הוא ואינו מקבל טומאה:
+<b>עד שישלק.</b> שיכניסו אותן באש עד שיוציאו השלק שלהן. ואין הלכה כר׳ יהודה:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>הסייף והסכין והפגיון.</b> סכין שיש לו שני, פיות קרוי פגיון:
+<b>מגל יד.</b> מגל חלק עשוי לשבר עצמות ולחתוך עצים:
+<b>מגל קציר.</b> מלא פגימות ותלמים:
+<b>השחור.</b> הם מספריים קטנים שמגלחין בהם. ונקראים שחור לפי שהם משירין את השער, דמשירין ומשחירין חד הוא, והכי אמרינן בפרק משילין פירות [ביצה לה] מאן דתני משחילין לא משתבש. ויש מפרשים, השחור, תער:
+<b>והזוג של ספרים.</b> מספריים גדולים מן השחור:
+<b>שנחלקו.</b> שהן של חוליות ומפרקים אותן זה מזה. וכן התער יש שאין בית יד שלו מחובר, ומפרקין אותו:
+<b>הסמוך ליד.</b> חזי למלאכה טפי. אבל הסמוך לראש, ירא שמא יחתוך ידו. ואין הלכה כר׳ יוסי:
+<b>מספורת שנחלקה.</b> הם מספריים של נשים, וכשנחלקה אכתי כל חד חזי לחתוך:
+<b>וחכמים מטהרין.</b> כיון שנשברה. והלכה כחכמים:
+
+Mishnah 2
+
+<b>קוליגריפון.</b> כלי שבראשו האחד כמין שינים שתוחבין בפת או בבשר ומוציאין אותו מן התנור, ובראשו האחר גורפין בו גחלים ואפר מן התנור:
+<b>ניטלה כפה.</b> הצד הרחב העשוי ככף שגורפין בו האפר:
+<b>טמאה.</b> מפני הראש השני שיש בו השינים שראויין לתשמישן:
+<b>מכחול.</b> ראשו אחד חד כעין זכרות לכחול בו את העין, וראשו האחר רחב לנקות בו את האוזן:
+<b>מכתב.</b> ראשו אחד חד כמחט לכתוב על פנקס של שעוה, וראשו האחר עב וחלק למחוק בו הכתב החקוק בשעוה ולהחליקה, כדי שיהא ראוי לחזור ולכתוב בו:
+<b>זומלסטרא.</b> ראשו אחד כף עשוי לקבל את הזוהמא מן הקדרה ולהעבירה, וראשו האחר כעין מזלג להעלות הבשר:
+<b>וכן השן של מעדר.</b> בראשו אחד הופכים את הקרקע, ובראשו אחר מחברים כלי המחרישה זה עם זה:
+<b>שיעור כולן.</b> אם ניטל הראש האחד שצריך שישאר בראש השני כדי שיעור בית אחיזה שיהיה ראוי לעשות מלאכתו:
+
+Mishnah 3
+
+<b>חרחור.</b> כלי עשוי כמין מרה שחופרים בו את הקרקע, וברזל שלו מחודד טפי לחתוך בו השרשים שלא יעכבו את המחרישה:
+<b>שינטל רובו.</b> רוב הברזל או רוב חיסומו:
+<b>מקופו.</b> חור שמכניס בו הקתא. כמו [ברכות נ״ה] קופא דמחטא:
+<b>טהור.</b> דתו לא חזי למלאכה כיון שאין יכול להכניס בו בית יד:
+<b>קרדום.</b> מחודד וחותך משני צדדיו. הצד האחד רחב ומשתמשין בו הנגרים וקרוי עשפו, תרגום מחרשתו עשפיה. והצד השני קצר וקרוי בית בקעו לפי שבאותו צד בעלי בתים מבקעים עצים. ובגמרא במסכת ביצה [דף ל״א] קורא לצד הרחב נקבות שלו, ולצד הקצר זכרות שלו:
+
+Mishnah 4
+
+<b>מגריפה.</b> עשויה לגרוף את האפר מן הכירה ומן התנור, וכשהוסרה כפה נשאר הבית יד שלה עשוי כעין קורנס של נפחים, ואין הלכה כר״מ:
+<b>מגירה.</b> היא משור בלשון מקרא. סיג״א בלע״ז:
+<b>אחת מבינתיים טהורה.</b> אם ניטל מכל בין שתי שינים שן אחת, אי אפשר יותר לגרר בה, הלכך, טהורה דלא חזיא לתשמישה:
+<b>נשתייר בה.</b> מן השינים השלימים שיעור הסיט במקום אחד:
+<b>טמאה המגירה.</b> דבאותו מלוא הסיט שהוא שלם חזיא לגרר. ושיעור מלוא הסיט, כל מה שאפשר לאדם להרחיב בין אצבע לאמה:
+<b>מעצד.</b> כלי ברזל שהחרש מנסר בו הנסרים. דולדור״א בלע״ז:
+<b>איזמל.</b> תער קטן שמלין בו את התינוק. תרגום חרבות צורים, איזמלין חריפין:
+<b>והמפסלת.</b> ברזל מחודד קבוע בתוך עץ, ומוליכין ומביאין אותו על הלוח ומחליקין אותו. לשון פסל לך:
+<b>מקדח.</b> כלי שבו מנקבים הלוחות:
+<b>שנפגמו.</b> נתבקעו:
+<b>ניטל חיסומן.</b> בפי החרב ובפי הסכין ובפי הקרדום ובחודו של מקדח נותנים ברזל טוב ונחשב, אצאל״ו בלע״ז, וחוסמין פיהן בו כדי שיהא חד לחתוך יפה, וזה קרוי חיסומן:
+<b>והרוקני.</b> העץ שהמפסלת קבועה בו קרוי רוקני. ואם ניטל הברזל שפוסל ומחליק ונשאר העץ לבדו בלא הברזל, טהור:
+
+Mishnah 5
+
+<b>חרירה.</b> כמו חורה. החור שמכניסין בו החוט:
+<b>עוקצה.</b> הראש החד שמכניסים בבגד כשתופרין. כמו עוקצי תאנים, שהוא החד שבתאנים:
+<b>אם התקינה למתוח.</b> דרך האורגים שלוקחים מחט שבורה ונותנים אותה בשפת הבגד כדי שימתחו שפתותיה:
+<b>מחט של סקאים.</b> מחט גדול שתופרים בו השקים העשויים משער עזים, וכיוצא בהן מן הבגדים הגסין:
+<b>שהוא כותב בה.</b> בפנקס של שעוה:
+<b>של מתוח.</b> אם התקינה למתוח בה שפת הבגד כדרך שהאורגים עושים:
+<b>בין כך ובין כך טמאה.</b> שהרי היא ראויה למתוח בלא עוקצה ובלא חרירה:
+<b>אם מעכבת את התפירה.</b> שאינו יכול לתפור בה מפני החלודה. ויש מפרשים, דכל זמן שרושם החלודה ניכרת בבגד, היינו עיכוב התפירה וטהורה, דהכי משמע בפרק במה בהמה (שבת דף נ״ב):
+<b>צנורא.</b> מזלג קטן עקום בראשו, ורגילין להפך בו בשר על גבי גחלים. ויש מהן קטנים שמוחטין בהן פתילות ומקנחים בהן נרות. וכשפשטה הוי כמחט שניטל חרירה ועוקצה וטהורה:
+
+Mishnah 6
+
+<b>והפין.</b> שינים של מפתח שבהן פותחים הדלת. וצורת זה המפתח ידוע במלכות מצרים ובכל ארץ ישראל:
+<b>אפילו אחת טמאה.</b> ואע״ג דהשינים בפני עצמן בלא פותחת טהורים, קבען בפותחת טמאים, מ״מ השינים חשובים עיקר והפותחת משמשת:
+<b>אלמוג.</b> קוראל״י בלע״ז, והוא צומח במצולת ים, ותחילתו רך קודם שיקפאהו האויר, ומפתחים בו חותם. ובמקרא, עצי אלמוגים:
+<b>השן שבטס.</b> לא דמי לפין של פותחת, שהשן משמשת בפני עצמה, משא״כ בפין, הלכך טמאה בפני עצמה:
+
+Mishnah 7
+
+<b>הכדומין.</b> עץ גדול ארוך ויוצאים ממנו אונקליות אילך ואילך, ותולין באותן אונקליות צלוחיות של מים באויר כדי לצננן. ורמב״ם פירש, כמין זיר ואונקליות סביבותיו ובו מעלין הכלים שנפלו לבור:
+<b>האשקלונין.</b> שנעשים באשקלון:
+<b>המעבר והמזרה והמגוג.</b> כלים עשויין לנקות התבואה מן התבן ולהעביר התבן ממקום למקום. המעבר יש לו שינים ודומה ליד של בני אדם, ובו מעבירין התבן ממקום למקום. והמזרה בו זורין החטין בגורן, לפיכך נקרא מזרה, ושיניו מרובות משיני המעבר. והמגוג, שיניו מרובות משיני המזרה, ובו בוררים התבואה אחר שזרו אותה במזרה:
+<b>דבר חדש חידשו סופרים.</b> ראויין היו להיות טהורים, דפשוטי כלי עץ נינהו, ומשום שן אחת של מתכת לא נחתא להו טומאה:
+<b>ואין לי מה להשיב.</b> מפני מה אמרו כן:
+
+Mishnah 8
+
+<b>מסרק של פשתן.</b> יש לו שינים מרובות כעין מחטים ארוכים תחובים בעץ, ובו סורקים הפשתן:
+<b>ונשתייר בו שתים טמא.</b> אם לא נשתיירו בו אלא שתי שינים בלבד, טמא המסרק, דאכתי חזו למלאכתן:
+<b>אחת אחת בפני עצמן טמאות.</b> כל שן ושן בפני עצמה שנטלה מן המסרק, טמאה, דחזיא לכתוב בה בפנקס של שעוה:
+<b>ושל צמר.</b> מסרק של צמר:
+<b>אחת מבינתיים.</b> שמכל שלש הסמוכות נטלה האמצעית, תו לא חזי:
+<b>היתה החיצונה אחת מהן טהור.</b> השן החיצונה של המסרק היא רחבה ואינה ראויה לסרוק בה, כעין החיצונה שבמסרק הראש שלנו. הלכך אם החיצונה אחת מן השלש שנשארו, טהור המסרק, שאינה ראויה לסרוק בה שאין כאן אלא שתי שינים:
+<b>ועשאן למלקטת.</b> ללקט בהן את השער:
+<b>והתקינה לנר.</b> להוציא בה הפתילה ולהיטיב בה את הנר:
+<b>ולמיתוח.</b> גרסינן. כלומר למתוח בה שפת הבגד כדרך האורגים [שתוחבים] מחט בשפת הבגד כדי שימתחו שפתותיה:
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>כלי מתכות.</b> שנתרועעו ונשברו:
+<b>כמה הוא שיעורן.</b> כמה יהיה שיעור השבר הנשאר מהן ויקרא עושה מעין מלאכתו ויהיו חשובים כלים ליטמא:
+<b>מיחם.</b> שמחממין בו מים. והוא גדול מקומקום:
+<b>כדי לקבל סלעים.</b> שכל סלע ארבעים דינרין:
+<b>הלבס.</b> אית דגרסי הלפס. והוא כלי נחושת גדול שמרתיחים בתוכו מים ונותנים בו קיתונות קטנים להדיחן בתוכו:
+<b>כולן בפרוטות.</b> כולן משערים אם יש בשבר שלהן כדי לקבל פרוטות. ואין הלכה כר׳ אליעזר:
+<b>המחוסר הגפה טמא.</b> ר׳ עקיבא מיירי בתחלת עשייתן של כלים, וקאמר, דכלים המחוסרים הכיסוי שלהן, טמאין, דמקרו נגמרה מלאכתן. הגפה, מלשון יגיפו הדלתות (נחמיה ז׳, ג'). והרבה יש במשנה, כדי שיפתח ויגוף ותיגוב. אע״פ שגפן לא קנה דבמסכת מעשר שני [פרק ג׳ משנה י״ב] פירוש, שכיסה אותן במגופה:
+<b>ומחוסר לטישה טהור.</b> שהוא חשוב גולמי כלי מתכות שאינן מקבלין טומאה. לטישה, לשון לוטש כל חורש נחושת וברזל (בראשית ד׳): 
+
+Mishnah 2
+
+<b>חזינא.</b> נוהגים לעשות בראש המקל כמין תפוח של ברזל והוא הנקרא חזינא. וכל עבדי מלך מצרים היום נושאים בידם מקלות הללו, וקורין להם אלדבו״ס. ופעמים שנועצים בהם מסמרים כדי שיכו בהם מכה רבה וקשה:
+<b>שלשה סדרים.</b> של מסמרים, ואז חשוב כלי. ואין הלכה כר׳ שמעון:
+<b>עשאן לנוי.</b> כגון שעשאו במסמרים דקים מצויירים כדי ליפות את המקל:
+<b>טהור.</b> דהוי מתכת המשמש את העץ, דתנן לעיל שהוא טהור. אבל כשעשאו להכות ולחבוט, הרי עץ משמש את המתכת וטמא:
+<b>מניקת.</b> כמין שפופרת של מתכת, והכניס בה את המקל:
+<b>וכן בדלת.</b> תחת הדלת כדי שלא תאכלנה הארץ:
+<b>היתה כלי.</b> היתה שפופרת זו כלי בפני עצמה וחיברה למקל ואחר שחיברה ראוי להשתמש בה בכלי:
+<b>[טמאה.</b> מקבלת טומאה, וטמאה כמו שהיתה]:
+<b>מאימתי היא טהרתה.</b> מניקת שנטמאה מאימתי תטהר ותצא מידי טומאתה:
+<b>משיחבל.</b> משישחיתנה ויפחות צורתה:
+<b>משיחבר.</b> משיחברנה בדלת או במקל ויקבענה במסמרים שלא תשמש עוד בכלי, כבר בטל שם כלי ממנה ויצאה מידי טומאתה:
+
+Mishnah 3
+
+<b>הקנטר של בנאי.</b> פירשו בו שהוא שבט ומטה של ברזל שהבנאים חותכים בו את הכותל:
+<b>הדקור.</b> יתד. כמו יחפור בדקר ויכסה דתנן בריש פרק קמא דביצה:
+<b>חרש.</b> נגר:
+<b>יתדות אוהלים.</b> נועצים יתדות של ברזל בארץ ומותחים אוהלים וקושרים מיתרים ביתדות. ואין זה תשמישו, על ידי קרקע. שהרי לדבר המיטלטל הן משמשים:
+<b>ויתדות המשוחות.</b> מודדי הקרקע לחלוקת אחים, נועצים יתדות בקרקע וקושרים בו חבל ומודדים:
+<b>שלשלת של משוחות טמאה.</b> לפי שבמדידת החבל יש עול. פעמים שמותח לזה יותר מזה, לפיכך רגילים לעשות שלשלת למדוד בה:
+<b>עשויה לעצים.</b> לקשור בה חבילה של עצים, או למדוד בה עצים, שיש מקומות שמוכרים עצים במדה מלוא חבל. והשלשלת המיוחדת לכך טהורה, דהויא כמתכת המשמשת את העץ:
+<b>ארבעה טפחים.</b> ויותר מכן לא חשיב יד:
+<b>חמור של נפחים.</b> העץ שהמפוח של נפחים רוכב עליו נקרא חמור. כך פירשוה לי רבותי. ובמקום אחר מצאתי שהוא כלי ברזל כצורת חמור, והאומן רוכב על הקצה האחד ומכה על הקצה השני, ועושים כך כשרוצים להכות על הכלים הגדולים ששפתן גבוהה וגדולה מאד:
+<b>מגירה.</b> המסר שנוסרים בה הלוחות, שנטמאת, ועשה שיניה בתוך החור של דלת, לא יצאה מידי טומאה, והרי היא טמאה כמו שהיתה, עד שיקבענה בדלת במסמר. והכי מפורש בתוספתא:
+<b>עשאה מלמטה למעלה.</b> שהפכה ונתנה הפוכה בחור הדלת:
+<b>טהורה.</b> אע״פ שלא קבעה במסמר:
+<b>כל הכיסויין טהורין.</b> לפי שאין לכיסויין שם בפני עצמן:
+<b>חוץ משל מיחם.</b> וכל כיוצא בו שיש לו שם בפני עצמו ומשתמשין בו בפני עצמו, כמו כיסוי טני של רופאים דתנן לעיל פרק טבעת אדם [משנה ג׳] דטמא לדברי הכל, לפי שמניחין בו סממנים:
+
+Mishnah 4
+
+<b>העול של מתכת טמא.</b> דפשוטי כלי מתכות מקבלין טומאה:
+<b>קטרב.</b> שני עצים יש, מצד זה מן העול ומצד זה מן העול, והן נקובים, ומכניסין בתוך אותו נקב עץ ושמו קטרב, וקושרים אותו שלא ישמטו הבקר. ורמב״ם פירש, שהקטרב הוא העץ שנמשך על שני צדדי הבהמות, והעול באמצעו:
+<b>והכנפיים.</b> הם שני קצוות של קטרב. מלשון על כנפי בגדיהם. והם של ברזל:
+<b>המקבלות את הרצועות.</b> כלומר, אם נעשו הקצוות של קטרב לקבל בהם את הרצועות, הן טמאים, שחשובין כלי. אבל אם נעשו לנוי, טהורים, לפי שהיא מתכת המשמשת את העץ:
+<b>והברזל שתחת צוארי בהמה.</b> קושרים על צוארי בהמה ברזל כדי שלא תיחנק בחבל שקושרים בו הקטרב:
+<b>הסומך.</b> יש באמצע העול כמין טבעת גדולה ובו נכנס ראש המחרישה וראש העגלה, ואותו טבעת קרוי סומך:
+<b>מחגר.</b> חבל שקושרים תחת צואר השור. ואית דגרסי והמסגר, והוא יתד [של ברזל] שנותנים בקצה העול שלא תתעוות העגלה מפני אורך העול:
+<b>תמחויות.</b> כמין קערות קטנות של עול, וקרויין תמחויות:
+<b>ענבל.</b> הוא הברזל המקשקש בתוך הזוג:
+<b>צנורא.</b> אונקלי שתוחבים במשאוי שבעגלה שלא יפול:
+<b>ומסמר המחבר את כולם.</b> כלומר, כל מסמר שנעשה לחבר הפרקין של עגלה זו בזו. לאפוקי המסמרים שאינן עשויין לחבר, אלא לנוי. שאלו אין מטמאין: 
+
+Mishnah 5
+
+<b>העול המצופה.</b> ברזל טהור לפי שהוא מתכת שמשמש את העץ:
+<b>ושפופרות.</b> כמין שפופרת של קנה חלול רגילין לעשות ממתכות להשמיע קול:
+<b>והאבר.</b> עופרת שנותנין בצד צוארי בהמה לנוי:
+<b>והסובב של גלגל.</b> גלגל עגלה של עץ עושים סביבותיה של ברזל שלא ישבר בטרשים ובסלעים:
+<b>טסין.</b> לוחות דקות. פחי הזהב, מתרגמינן טסי דדהבא:
+<b>סנדלי בהמה של מתכות טמאין.</b> לפי שעשויין לשתות בהן אנשי החיל במלחמה:
+<b>שעם.</b> מין גמי:
+<b>הסייף מאימתי מקבל טומאה.</b> בסייך שהעלה חלודה מיירי שהוא טהור. ומאימתי מקבל טומאה:
+<b>משישופנו.</b> כלי יש לצורפין ולחרשי ברזל שקרוי הצורפים בלשון מקרא, ותרגומו שופינא, ובו שפין ומחליקין את הכלים שהעלו חלודה להסיר חלודתן:
+<b>משישחיזנו.</b> במשחזת שלו להסיר חלודתו:
+
+Mishnah 6
+
+<b>כיסוי טני של מתכת.</b> של בעלי בתים טהור, כדברי חכמים דפליגי עליה דרבן גמליאל לעיל בפרק י״ב [משנה ו׳]. ואם מירקו ולטשו ועשה ממנו מראה <b>ר׳ יהודה מטהר.</b> דסבירא ליה מראה לא משוי ליה מנא:
+<b>וחכמים מטמאין.</b> דמראה משוי, ליה מנא. והלכה כחכמים:
+
+Mishnah 7
+
+<b>כלי מתכות מיטמאין ומיטהרין שבורים.</b> כלי מתכות שנטמאו במת ונשברו, וחזר ועשה מהן כלים בו ביום, שחזרו לטומאתן ישנה, כיון שהזה עליהן בעודן שלימים ונשברו, אין צריך להמתין להזאה שניה עד השביעי, אלא אפילו ביום אחד מזה שתי הזאות, אחת קודם שבירה ואחת לאחר שבירה, והן טהורין מיד. דר״א כרשב״ג סבירא ליה, דאמר לעיל בפרק י״א דלא אמרו חזרו לטומאתן ישנה אלא לכלים שנטמאו בטומאת נפש בלבד, וטעם גזירה זו משום גדר מי חטאת כדפרישנא לעיל, הלכך לא חשו אלא שיהא כאן שתי הזאות. ומיהו בעודן שבורים לא מהני הזאה, דלא שייכא הזאה בשברים. ובעי נמי שתהא שבירה מפסקת בין הזאה להזאה, לפי שיש הפסק ימים בין הזאת שלישי להזאת שביעי. ולא רצו להחמיר בחזרת טומאה ישנה, שהיא דרבנן, והקלו שתועיל בה הזאה אפילו שתיהן ההזאות ביום אחד:
+<b>ר׳ יהושע אומר אין הזאה פחות משלישי ושביעי.</b> דתקון כעין דאורייתא. והלכה כרבי יהושע:
+
+Mishnah 8
+
+<b>מפתח של ארכובה.</b> שמתקפל כארכובה עם השוק. שעשוי כמין נו״ן כפופה שלנו. ורוב מפתחות שבארץ ישמעאל הם כן:
+<b>רבי יהודה מטמא.</b> ואין הלכה כר׳ יהודה:
+<b>ושל גם.</b> כמין ג״ם יוונית שהיא כמין נו״ן הפוכה:
+<b>היו בו חפין.</b> כשנשבר מתוך גומו, נשתיירו בו חפין או נקבין. חפין הם השינים. נקבין, שנכנסים בהן שיני המנעול, שפעמים יש במפתח שינים והן נכנסים בנקבי המנעול ופותחים, ופעמים יש נקבים במפתח ומכניס אותן נקבים בשיני המנעול ופותח:
+<b>או שפרצו זה לתוך זה.</b> שלא ניטלו החפין ולא נסתמו הנקבין, אלא שפרצו, כגון שנעקמו החפין ונתרחבו הנקבין שנוגעים זה בזה:
+<b>מסננת של חרדל.</b> כמין נפה של מתכת שהחרדל נתון בה ומסתנן וקולטת את הפסולת:
+<b>מלמטן.</b> בשולי המסננת משנפרצו בה שלשה נקבין ונעשו שלשתן נקב אחד, תו לא חזיא לסנן בה:
+<b>אפרכס.</b> כלי של ריחיים רחב מלמעלה ומיצר והולך מלמטה, ונותנים בו חטים והוא מוציא אותם קמעא קמעא בריחיים:
+
+Chapter 15
+
+
+
+Mishnah 1
+
+<b>כלי עץ.</b> משנה זו שנויה למעלה בפרק ב׳, והדר תניא הכא משום דינא דכלי עץ וכלי עור דבעי לאורויי בהו בהנך פרקין:
+<b>השידה.</b> כמין ארון:
+<b>והתיבה.</b> תיבת השולחנין:
+<b>והמגדל.</b> בית האוצר של עץ. בלע״ז ארמריא״ו, ובערבי אלמנס״ר:
+<b>וכוורת הקש.</b> חשובה ככלי עץ, לפי שעשויה מזנבות השבולין שהן קשין:
+<b>ובור ספינה אלכסנדרית.</b> ספינה גדולה שפורשין בה לים הגדול, קרויה ספינה אלכסנדרית, לפי שאין פורשים בים מארץ ישראל לאלכסנדריא אלא בספינה גדולה. ומפני שמי הים מלוחים ואין ראויין לשתיה, עושים בספינות גדולות כעין בור של עץ וממלאים אותו מים מתוקין הראויין לשתיה:
+<b>שיש להם שולים.</b> שאין תחתיהן חד מלמטה, אלא רחב ויושב על הקרקע:
+<b>כורים.</b> ששים סאה:
+<b>ביבש.</b> כגון התבואה וזרעונים ופירות:
+<b>טהורין.</b> דאתקש כלי עץ וכלי עור, לשק המיטלטל מלא וריקן, וזה אינו מיטלטל מלא, לפי שגדול יותר מדאי, ואם יטלטלוהו מלא ישבר:
+<b>בין מקבלים בין שאינן מקבלים.</b> בין שמקבלין יותר מארבעים סאה, בין שאין מקבלין אלא פחות:
+<b>דרדור עגלה.</b> חבית של עץ עגולה עשויה לוחות, כעין אותן שעושין בארץ רומ״י. ואע״פ שהיא גדולה, כיון שהיא לעגלה, מיטלטלת מלאה וריקנית, דסבר האי תנא טלטול על ידי שוורים שמיה טלטול:
+<b>וקסטות המלכים.</b> כמין מגדל של עץ עשוי חדרים חדרים, שנותנים בו מיני מאכל וכלים של משקה. והמלכים מוליכין אותו בעגלה שהולכים בה:
+<b>ועריבת העבדנים.</b> עריבה של עץ שהעבדנים שורין בה עורותיהן:
+<b>אע״פ שמקבלין טמאין.</b> כלומר, אע״פ שמקבלין מ׳ סאה או יותר:
+<b>טמאין.</b> כדמפרש טעמא, שאין מיטלטלים אלא במה שבתוכן, כשהן מלאים דרכן ליטלטל:
+<b>עריבת בעל הבית.</b> לר׳ מאיר טמאה, דהוא טהורין קחשיב, למימרא דהני דוקא טהורין, והשאר טמאין. לר׳ יהודה טהורה, דר׳ יהודה טמאים קחשיב, למימרא דהני דוקא טמאין, והשאר טהורין. והלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>ארובות של נחתומים.</b> לוחות שהנחתומים עורכים עליהן את הלחם. ואית ספרים דגרסי עריבות:
+<b>טמאות.</b> לפי שעשויין בצורת כלי. ואע״ג דפשוטי כלי עץ נינהו, טמאות מדברי סופרים:
+<b>של בעלי בתים טהורות.</b> שאין עליהן צורת כלי:
+<b>סרקן.</b> יפן בסריקון. והוא ששר בלשון מקרא. ומשוח בששר (ירמיהו כ״ב:י״ד). בערבי זנגפו״ר. ובלע״ז מיני״ו:
+<b>כרכמן.</b> צבען בכרכום:
+<b>דף של נחתומין.</b> דף של מתכת. דאילו דף של עץ, פשוטי כלי עץ אין מקבלין טומאה. ואע״ג דטמא מדרבנן, כשקבעו בכותל טהור לדברי הכל:
+<b>ר׳ אליעזר מטהר.</b> ואין הלכה כר׳ אליעזר:
+<b>סרוד.</b> היא סרידא דתנן לעיל בכמה דוכתי. והיא עריבה קטנה שהנחתום משתמש בה. כדמתרגמינן את בגדי השרד (שמות ל״א:י׳) ית לבושי שימושא:
+<b>גיפפו.</b> עשה לו מסגרת סביב. תרגום ויחבק, וגפיף:
+<b>אם התקינו.</b> לסרוד של בעלי בתים:
+<b>להיות קורץ עליו.</b> כלומר לחתוך עליו הבצק. לשון מחומר קורצתי (איוב ל״ג):
+<b>טמא.</b> דסבירא ליה לר׳ שמעון, מפני מה סרוד של נחתומים טמא, מפני שקורץ עליו את הבצק ומוליך עליו מקרצות לתנור, ושל בעלי בתים נמי אם התקינו להיות קורץ עליו את הבצק ולהוליך עליו מקרצות לתנור, טמא. ואין הלכה כר״ש:
+
+Mishnah 3
+
+<b>ים נפה.</b> יריעה ארוגה משער להוציא את הסולת נקי מן הסובין. ולפי שיש סביב היריעה זר של לוח גבוה, נקרא ים, כמו שיש סביב הים יבשה:
+<b>של סלתים.</b> בוררים הסולת:
+<b>גודלת.</b> האשה שגודלת וקושרת שער הנשים:
+<b>מפני שהבנות.</b> הנערות בשעה שגודלות ראשן מושיבות אותן בתוך ים נפה, לקבל שם מה שיפול מראשן מן העפרורית וערבוביתא דרישא. והלכה כר׳ יהודה:
+
+Mishnah 4
+
+<b>כל התלויים.</b> העשויין לכלי לתלותו בו:
+<b>טמאין.</b> דהוו חיבור לכלי:
+<b>כברת גרנות.</b> עשויה להוציא החטים ולקלוט המוץ, ומניחים הכברה על שני עצים ומנהלין, וכשהן יגעים מכניסים ידיהן בתלוי שלה ומנהלין, והיינו דקתני דמסייעין בשעת מלאכה:
+<b>מקל הבלשין.</b> המחפשין בתוך הכלים לראות אם יש בו דבר שראוי ליתן ממנו מכס למלך. תרגום ויחפש, ובלש:
+<b>שהם מסייעים בשעת מלאכה.</b> מכניסין ידיהם בתלוי כשרוצים להשתמש בכלי, ומסתייעים בו לעשות מלאכתן. והלכה כחכמים:
+
+Mishnah 5
+
+<b>רחת.</b> שזורים בה תבואה וקטניות. בערבי אלרח״ה, ובלע״ז פאל״א:
+<b>הגרוסות.</b> העושים גריסים של פול:
+<b>טמאה.</b> לפי שיש לה בית קיבול ועשויה להכניס בה לרחיים:
+<b>ושל אוצרות.</b> עשויה ללקט בה החטה שהיא מן הצדדים מכאן ומכאן. ולנקותה שתתישב באוצר:
+<b>ושל גיתות.</b> להשליך החרצנים והזגין חוץ מן הגת:
+<b>לכינוס.</b> ממקופ פזורן, אבל לא לקבל בתוכו:
+
+Mishnah 6
+
+<b>נבלי השרה.</b> נבלים שמשוררים בהם. לשון נבל וכנור:
+<b>טמאין.</b> שהנבלים והכנורות חלולים הם ומנוקבים לצד הנימין להשמיע קול הנגון, ודרך המנגנים להניח בתוכן המעות שמקב. צין מבני אדם הבאים לשמוע, והוי ליה מיטלטל מלא וריקן:
+<b>נבלי בני לוי.</b> המנגנים על הדוכן:
+<b>טהורין.</b> שאינן עשויין לתת בתוכן מעות, ואין עשויין לקבל:
+<b>כל המשקין טמאין.</b> כל אחד משבעה משקין. שהן, מים יין שמן דבש חלב דם טל, מקבלין טומאה, ומכשירין הזרעים לקבל טומאה:
+<b>ומשקה בית מטבחיא.</b> המים והדם שבבית המטבחים שבעזרה:
+<b>טהורין.</b> שהם אינם מקבלין טומאה, ולא מכשירין האוכלים לקבל טומאה:
+<b>כל הספרים מטמאין את הידים.</b> לפי שבתחלה היו מצניעים אוכלים של תרומה אצל ס״ת, דאמרי האי קודש והאי קודש, כיון דחזו דקאתו ספרים לידי פסידא, שהעכברים שהיו מצויין אצל האוכלים היו מפסידים אותן, גזרו שיהיו הספרים כל כתבי הקודש פוסלים את התרומה במגען, וגזרו עוד שהידים הנוגעות בספרים יהיו שניות לטומאה ופוסלות את התרומה:
+<b>מספר העזרה.</b> ספר תורה שכהן גדול קורא בו בעזרת נשים ביום הכיפורים. דליכא למיחש שמא ישימו אוכלים של תרומה אצלו, מפני מוראו וחשיבותו:
+<b>מרכוף.</b> סוס של עץ שעושים הליצנים לרכוב עליו לצחק בו:
+<b>הבטנון.</b> כלי נגון גדול, שהמנגן בו סומכו על בטנו. וקורים לו בלע״ז ציטר״א:
+<b>הנקטמון.</b> מין כלי של נגון עשוי בצורת רגל של עץ שעושה מי שנחתכה רגלו:
+<b>והארוס.</b> עשוי כמין נפה שדפנותיה עגולות ושוטחין על פיו עור דק, ומכין עליו במקל ומוציא קול צלול. ובלע״ז טמבור״ו:
+<b>טמא מושב.</b> אם ישב עליו זב וזבה נדה ויולדת, נעשה אב הטומאה לטמא אדם לטמא בגדים. דכלי המיוחד לישיבה הוא:
+<b>שהאליית.</b> כלומר המקוננת ומיללת יושבת עליו, לפי שרגילין לספוד ולקונן ע״י נגון של אותו כלי. וכן המנהג היום בארצות הישמעאלים:
+<b>אליית.</b> לשון אלי כבתולה חגורת שק (יואל א׳:ח׳). ואין הלכה כר׳ יהודה:
+<b>מצודת החולדה טמאה.</b> שיש עליה צורת כלי. משא״כ למצודת עכבר:
+
+Chapter 16
+
+
+
+Mishnah 1
+
+<b>כל כלי עץ.</b> שלחן הכפול. עשוי חוליות או פרקים, ולאחר שמסירים אותו כופלים חוליותיו או פרקיו זו על זו, וכל חוליא הויא כלי בפני עצמה:
+<b>ותמחוי המזנון.</b> קערה גדולה מאוד ובתוכה קערות קטנות, ונותנים בכל קערה מן הקטנות מין אחד של תבשיל. ולפי שיש בתוכה מינים הרבה, נקרא תמחוי המזנון. תרגום למינו לזנוהי:
+<b>אפיפורין.</b> כסא של פרקים:
+<b>המגס.</b> תרגום קערה מגיסתא:
+<b>וקוד הבבלי.</b> כמין קערה של עץ. ולשון חכמים הוא. במקדה בזויה, פירוש קערה בזויה. וכל הכלים הללו, אע״פ שנחלקו, נשאר לכל חלק מהם צורת כלי. ואין הלכה כר׳ יהודה:
+<b>משישופם בעור הדג.</b> להסיר קסמין שבהם, דקודם לכן לא חזו למלאכתן, שמשרטים את הבשר. אבל אם אינן מחוסרין אלא שיפה של צחצוח ומריקה, הא קיימא לן [חולין כ״ה] דגולמי כלי עץ שעתיד לשבץ ולשוף טמאין:
+<b>גמר שלא לשוף.</b> שגמר בלבו להשתמש בהם אע״פ שלא ישוף עוד:
+<b>שלשה בתים.</b> כשמסרגים המטה בחבלים, בין כל חבל לחבל קרוי בית. ואין הלכה כר׳ מאיר:
+
+Mishnah 2
+
+<b>הסלים של עץ.</b> מאימתי גמר מלאכתן:
+<b>שיחסום.</b> כשאדם עושה קופה או סל וגומר את שפתו זו היא חסימה:
+<b>ויקנב.</b> לאחר שגומר השפה, ונשתיירו קסמין ראשי קרומיות הבולטין, פוסקן וקוטמן, וזו היא קניבה:
+<b>של תמרה.</b> סלים העשויין מחריות של דקל:
+<b>שכן מקיימין.</b> בלא קניבה:
+<b>כלכלה.</b> סל של גמי:
+<b>התלויה.</b> שיגמור החבל שתולה בה:
+<b>בית הלגינים.</b> כלי שמניחין בו לגינין לשמור:
+<b>בית הכוסות.</b> כלי שמצניעין בו כוסות:
+
+Mishnah 3
+
+<b>הקנונין.</b> קנון שבוררים בו קטנית. והוא נעשה מחריות של דקל:
+<b>קלתות.</b> קופות קטנות:
+<b>סוגים.</b> קופות גדולות:
+<b>שני דורים לרוחב שלהן.</b> לאחר שארגו שולי הקופה, אורגים סביבותיה עיגולים כפי מה שרוצה שתהיה רחבה בדפנותיה בגבהה, ואותן עיגולים של דפנות קרויין דורים:
+<b>וכן של מאזנים.</b> הבסיס שנותנים עליו המאזנים:
+<b>דור אחד.</b> משיגביה על שפתו עיגול אחד:
+<b>שתי צפירות.</b> שתי סיבובים:
+<b>והערק.</b> שאין שפתו גבוהה כשפת הקופה:
+<b>משיעשה צפירה אחת טמא.</b> וערק עשוי משעם וארכו יותר מרחבו, כתיבה של רצענים. וקרוי ערק. ועד שרוך נעל (בראשית י״ד:כ״ג), תרגום ועד ערקת מסאנא. ומשום דכלי גמי ושעם דין כלי עץ יש להם, הלכך תנינהו גבי הדדי עם כלי עץ:
+
+Mishnah 4
+
+<b>תורמל.</b> כיס של עור גדול, שהרועה נותן בו מזונות וכל דבר. ודומה לו, ולא הרועה בתרמילו:
+<b>קיחותיו.</b> מסגרותיו, כמין אזנים קטנות סביבות התורמל, ומכניסים באותן אזנים חבלים שסוגרים אותו:
+<b>סקורטיא.</b> עור שלובשים העבדנים בשעת מלאכתן:
+<b>ציצתה.</b> כעין ציצית של טלית, כך עושין לה פתילים על כנפים לקשרם בהן. ורמב״ם פירש, סקורטיא עור שאוכלים עליו, וציציתה. הוא אמצע העור שנותנים בו טס של מתכת לנוי, לשון ציץ הזהב, שהוא טס של זהב:
+<b>טבעותיה.</b> טבעת נחשת או ברזל שנותנים בקצה הסקורטיא:
+<b>קטבוליא.</b> עור שמציעים על גבי מטה. וקורים לו בערבי נט״ע, ופשוטי כלי עור מקבלים טומאה מדרבנן בלבד, כפשוטי כלי עץ, ודינן בזה שוה שאין מקבלים טומאה מדאורייתא אלא מדרבנן בכל שאר טומאות, חוץ ממשכב ומושב שהן נעשים משכב ומושב מדאורייתא כשהן מיוחדים לכך:
+<b>הכר והכסת.</b> כר קטן מכסת, ועשוי להניח תחת מראשותיו. וכסת תחת כל גופו:
+<b>פחות מחמשה טפחים.</b> משיירים משום פתח להכניס משם המוך למלאות הכר והכסת:
+
+Mishnah 5
+
+<b>פטיליא.</b> קופה עשויה ממינים של ערבה, ואוצרים בה גרוגרות:
+<b>וחסינה.</b> כמין קופה עשויה מקוצים, ומשימין בה טיט:
+<b>סוגניות.</b> לשון סוגה בשושנים, עושין כמין כפיפה קטנה מן העלים ומכסים בה פירות, ואינה אלא מלאכת עראי:
+<b>נצרים.</b> מצורי הדקל:
+<b>חותל.</b> כלי שעושים מחריות של דקל, ומניחין בו תמרים לחים והן מתבשלים בתוכו:
+<b>נותן לתוכו ונוטל מתוכו.</b> אבל אם אינו יכול להוציא התמרים אלא א״כ יקרענו או יתיר החריות שלו, טהור. דכיון דקורעו או מתירו משליכו לאשפה והוי לתשמיש עראי:
+
+Mishnah 6
+
+<b>קסייה.</b> בית יד של עור:
+<b>של זורי גרנות והולכי דרכים ושל עושי פשתן טמאה.</b> דכיון דהיא עשויה כדי לאחוז הדבר בידו יפה שלא ישמט ממנו, או כדי שלא יתחוב לו קוץ בידו, מקרי עשוי לקבלה, כיון שהדבר שהוא אוחז בו נשען על הבית יד ומקבלו:
+<b>של גרוסות.</b> העושים גריסות של פול בריחיים:
+<b>מפני הזיעה.</b> לשאוב את הזיעה כדי להקר בשרו שלא יזיע. אי נמי, שלא תטנף זיעת ידיו הדבר שהוא אוחז בו:
+<b>טהור.</b> דתשמיש עראי חשוב:
+
+Mishnah 7
+
+<b>מלקוט.</b> עור שמשימין בעיני הפרה כדי שתסבב ותדוש:
+<b>החסום.</b> כמין מצודה קטנה של חבלים שחוסמים בה פי הפרה שלא תאכל:
+<b>מדף של דבורים.</b> כלי שמשימים בו אש וגללי בקר ומעשנים כדי שיברחו הנחילים של דבורים מן הכוורת ויקח הדבש. מלשון אשר תדפנו רוח (תהילים א׳:ד׳):
+<b>והמנפה.</b> כלי שמניפין בו בימות החמה להביא הרוח:
+<b>קופסא.</b> כמין ארגז קטן שהאשה נותנת בו תכשיטיה ונותנת עליו כסות מלמעלה:
+<b>קמטרא.</b> תיבה ששומרים בה הבגדים. על המלתחה (מלכים ב י׳), מתרגמינן על קומטרה:
+<b>והמכבש.</b> [כל חרש עצים] לפי מלאכתו יש לו מקום שכובש ועוצר העץ כשהוא מעוות ועקום עד שמישרו:
+<b>והקמרון.</b> המכסה שעל התיבה העשוי כעין קובה:
+<b>אנגילין.</b> נרתיק של עור שעושין לספר ומכניסים אותו בתוכו:
+<b>בית הנגר.</b> נרתיק של עור שנותנים בתוכו הנגר, הוא היתד שמשימים אחורי הדלת:
+<b>ובית המנעול.</b> נרתיק של עור שנותנים בו המנעול שנועלים בו הדלת:
+<b>ובית המזוזה.</b> קנה של מתכות שנותנים בו המזוזה:
+<b>והאמום של גודלי מצנפת.</b> דפוס כעין ראש של אדם שמתקנים עליו המצנפת:
+<b>והמרכוף.</b> כמין סוס של עץ שהליצנים משחקים בו. ואית דמפרשי, כלי של עץ ארז העשוי לזמר:
+<b>ורביעית של אליית.</b> ובמנענעים ובמצלצלין, מתרגמינן וברביעין ובצלצלין:
+<b>של אליית.</b> של המקוננת. כמו (יואל א, ח) אלי כבתולה חגורת שק:
+<b>גנוגנת העני.</b> תרמילו של עני:
+<b>וסמוכות המטה.</b> קורות שסומכין בהן המטה שלא תפול:
+<b>טפוס של תפילין.</b> כמו דפוס של תפילין:
+<b>אמום של עושי סאגוס.</b> דפוס של עושי שלשלאות. שעושין אותן על גבי אימום היינו [על גבי] דפוס. ורמב״ם גריס, עושי סותות, לשון ובדם ענבים סותו (בראשית מ״ט:י״א), והוא הדפוס של עץ שאורגין עליו הבגדים:
+<b>משמשי משמשיו של אדם.</b> כגון כיסויי כלים ונרתיקי כלים, שהם נעשו לשמש הכלים המשמשים את האדם:
+<b>בשעת מלאכה ושלא בשעת מלאכה.</b> בזמן שהכיסוי משמש את הכלי לשמור מה שבתוכו, והיינו שעת מלאכה דידיה, וכשאין כלום בכלי שאינו צריך לכיסוי קרי ליה שלא בשעת מלאכה. ויש כלים שמניחים עליהן הכיסוי תמיד בין כשהוא מלא בין כשהוא ריקן, אע״פ שאין הכיסוי מחובר בו, חשיב ככלי גופיה לקבל טומאה אפילו בזמן שאינו מחובר בו, כיון שרגיל להיות תמיד עליו. והאי כללא דר, יוסי, אפשוטי כלי עץ המשמשין את הכלים קאי. אבל כלי קיבול, מיטמאין בכל ענין. והלכה כר׳ יהודה:
+
+Mishnah 8
+
+<b>הפגיון.</b> סכין שיש לו שתי פיות:
+<b>תיק מכחול.</b> תיק הכלי שבו כוחלין העין:
+<b>ובית הכחול.</b> הכלי ששומרים בו את הכחול:
+<b>מכתב.</b> קולמוס של נחושת וברזל:
+<b>תרונתיק.</b> תרין תיק. והוא כלי אחד ובו תיקין הרבה חלוקים, לקולמוס ולסכין ולמספריים. ורופאי החבורות משתמשים בכלי זה הרבה. ובלע״ז פינארו״ל:
+<b>פגושות.</b> חצים רחבים. ומחי קבלו, מתרגמינן ומחת פגושוהי:
+<b>סמפוניא.</b> כלי זמר של מתכת:
+<b>מצדו טהור.</b> שכל שמכניסו מן הצד אינו חשוב נרתיק, אלא מכסה בעלמא:
+<b>האלה.</b> שבט של ברזל ובראשו עיגול כמו כדור, ויוצאים בו יתדות שדומות לשקדים, בערבי קורין לו דבו״ס, ובלע״ז מאצ״א:
+<b>העשוי לחיפוי.</b> למכסה. תרגום מכסה, חופאה:
+<b>טהור.</b> דתניא, יכול שאני מרבה חיפוי כלים לטומאה, תלמוד לומר (ויקרא י״א:ל״ב) אשר יעשה מלאכה בהם, פרט לחיפוי כלים:
+
+Chapter 17
+
+
+
+Mishnah 1
+
+<b>כל כלי בעלי בתים שיעורן ברמונים.</b> אם ניקבו במוציא רמון, טהורים:
+<b>ר׳ אליעזר אומר במה שהן.</b> כל הכלים שיעורן כשאין ראויין להשתמש בהן מעין התשמיש שהיו משתמשים בהן תחלה, כגון כלים המיוחדים לתאנים שיעורן במוציא תאנה, והמיוחדים לזיתים שיעורן במוציא זית. ואין הלכה כרבי אליעזר:
+<b>קופות הגננים.</b> קופות בעלי הגנות שעשויין ליתן בהם ירקות:
+<b>שיעורן במוציא אגודות ירק.</b> בהא מודה תנא קמא לר׳ אליעזר דאין שיעורן במוציא רמון:
+<b>בתבן.</b> במוציא תבן:
+<b>גבבא.</b> תבן דק מעורב בזבל. תרגום לקושש קש (שמות ה׳:י״ב), לגבבא גילא. והבלנים דהיינו בעלי המרחצאות שורפין אותו במרחצאות:
+<b>כולן ברמונים.</b> בין של בעלי בתים בין של גננים. ואין הלכה כר׳ יהושע:
+
+Mishnah 2
+
+<b>בפקעיות של שתי.</b> מטוה השתי דק משל ערב. כדמוכח בכתובות בפרק אף על פי (כתובות דף ס״ד). ופקעיות של שתי הן קטנים מפקעיות של ערב. ופירוש פקעיות, גלוממור״י בלע״ז. אי נמי מטאס״י בלע״ז:
+<b>אע״פ שמקבלת של ערב טמאה.</b> הכי קאמר, ואף על פי שאינה מקבלת של שתי אם מקבלת של ערב טמאה. ששיעורה במוציא ערב, שהוא גדול ממוציא שתי. וכן אע״פ שמקבל את התמחויין טמא, כלומר אע״פ שהנקב גדול שאינה מקבלת את הקערות, אם מקבל את התמחויין שהן גדולים מן הקערות, עדיין מקרי חזי לתשמישו הראשון וטמא:
+<b>אע״פ שמקבל את הרעי.</b> אע״פ שאינו מקבל את המשקין, אם מקבל את הרעי טמא. בית הראי, כמו בית הרעי. כלי שנפנה בו ויש בו צואה ומי רגלים:
+<b>מפני שאין מקיימין אותו.</b> גרסינן. ואית דגרסי, מפני שהן מקיימין אותו, ואמלתא דת״ק קאי, דאמר, אם מקבל את הערב ואת התמחויין ואת הרעי טמא, מפני שהן מקיימין ושומרים אותו, כיון דחזי להכי. ואין הלכה כר׳ גמליאל:
+
+Mishnah 3
+
+<b>שיעורן בככרות של פת.</b> שיעור שבירתן, במוציא ככרות של פת:
+<b>אפיפירות.</b> כלי ארוג מקנים או זמורות:
+<b>שעשה לה קנים מלמטה למעלה.</b> שנפחתו שוליהן והכניס קנים ממטה למעלה להחזיק השולים:
+<b>גפים.</b> שגיפפה סביב. תרגום ויחבק, וגפיף. פירוש אחר, גפים, שעשה לה אזנים:
+<b>אם אינה יכולה לינטל בגפים.</b> שכשאוחז בגפים אין הכלי עולה עמו:
+
+Mishnah 4
+
+<b>הרמונים שאמרו.</b> הא דתנן בריש פרקין כל כלי בעלי בתים שיעורן ברמונים, כשיהיו שלשה רמונים אחוזים זה בזה ויצא האחד דרך הנקב, זהו שיעור של מוציא רמון:
+<b>כדי שיטול ויהלך.</b> שמתוך נענוע של נטילה והילוך ממהר הרמון לצאת דרך הנקב:
+<b>ובקופה כדי שיפשיל לאחוריו.</b> שמתוך הפשלה לאחוריו הוא ממהר לצאת:
+<b>שאינן יכולים לקבל רמונים.</b> שהן קטנים:
+<b>כגון הרובע.</b> רובע הקב:
+<b>שיעורן ברובן.</b> כיון דנפחת רובו, טהור:
+<b>נפרצו.</b> נפחתו וחסרו:
+<b>נגממו.</b> בשפתותיהן:
+<b>שיעורן במה שהן.</b> אם נשאר בהן כדי לקבל כל שהוא, טמאין. והלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>הרמון שאמרו.</b> דכלי שניקב במוציא רמון טהור:
+<b>ולמה הוזכרו רמוני בדאן.</b> כיון שאין משערין בהן, אלא ברמון בינוני:
+<b>שיהו מקדשים בהן.</b> שאם אחד מרמוני בדאן של ערלה או של כלאי הכרם נתערב עם אלף רמונים של היתר, נתקדשו כולן ונאסרו. משא״כ ברמונים של שאר מקומות:
+<b>בדאן.</b> שם מקום:
+<b>לשער בו את הכלים.</b> קסבר דמוציא רמון דכלים, ברמוני בדאן משערינן:
+<b>אמר ר׳ יהודה לא הוזכרו רמוני בדאן וכו׳</b> אבל לענין קידוש אין חילוק בין רמוני בדאן לשאר רמונים, דכולן מקדשים, דסבר ר׳ יהודה כל שדרכו לימנות מקדש. בפרק התערובות ובריש מסכת ביצה:
+<b>בדאן וגבע.</b> שני מקומות של כותים הן, וניכרים היו רמונים וחציר של מקומות הללו [מרמון וחציר] של שאר מקומות. וכותאי ודאי לא מעשרי מאי דמזבני לאחריני, דלא חיישי אלפני עור לא תתן מכשול, אך על גב דלנפשייהו מעשרי. הלכך מתעשרים ודאי בכל מקום:
+<b>חצירי.</b> כרתי פורו״ש בלע״ז. כמו את החציר ואת הבצלים (במדבר י״א:ה׳):
+
+Mishnah 6
+
+<b>כביצה שאמרו.</b> גבי טומאת אוכלים, שאין מטמאין בפחות מכביצה:
+<b>נותן לתוך המים.</b> ממלא כוס מים, ונותן לתוכו גדולה שבגדולות וקטנה שבקטנות, וחולק המים היוצאין לשני חלקים, והחלק האחד הוא שיעור ביצה:
+<b>וכי מי מודיעני.</b> כלומר, כשלוקח גדולה שבגדולות שמא יש יותר גדולה הימנה. וכן קטנה שבקטנות שמא יש יותר קטנה ממנה:
+<b>הכל לפי דעתו של רואה.</b> לפי אומד דעתו שהיא בינונית למראה עיניו. והלכה כר׳ יוסי:
+
+Mishnah 7
+
+<b>כגרוגרת שאמרו.</b> להוצאת שבת, ולשיתופי מבואות. ואין הלכה כר״י:
+
+Mishnah 8
+
+<b>כזית שאמרו.</b> כגון כזית מן המת ומן הנבלה שמטמא, ורוב שיעורים שבתורה בכזית:
+<b>אגורי.</b> ששמנו אגור בתוכו:
+<b>כשעורה שאמרו.</b> עצם כשעורה:
+<b>כעדשה שאמרו.</b> שרץ מטמא בכעדשה, ומחיה בכעדשה:
+<b>מביאין טומאה.</b> על אדם הנושאן:
+<b>בעובי המרדע.</b> דהיינו מלמד הבקר. ועביו אצבע ושליש אצבע בגודל, שהם שתי אצבעות בקטנות. שהטפח ארבע אצבעות בגודל, שהם שש אצבעות קטנות. ונמצא הקפו טפח. שכל שיש ברחבו טפח יש בהקפו שלשה טפחים. וגזרו על שיש בהקפו טפח, אטו על שיש בעביו טפח שהוא מביא את הטומאה מן התורה:
+
+Mishnah 9
+
+<b>האמה שאמרו.</b> לענין שבת ועירובין וסוכה ומדות וכלאים:
+<b>באמה בינונית.</b> היא אמה בת ששה טפחים. דאיכא אמה בת חמשה [קטנה ממנה], ואיכא אמה גדולה בת ששה ואצבע, ואמה בת ששה היא הבינונית:
+<b>שתי אמות.</b> שתי מדות שבהן מודדים האמות, וכל אחת מהן אמה:
+<b>בשושן הבירה.</b> חדר אחד בנוי על שער מזרחי של עזרה, ועליו שושן הבירה מצויירת, כדי שתהא עליהם אימת מלכות:
+<b>על של משה.</b> על אמה בת ששה טפחים:
+<b>שהאומנין נוטלים בקטנה.</b> שהיה הגזבר מתנה עם האומנים, כך וכך אמות בנין תעשו לבדק הבית מאמות של משה, בכך וכך דמים, ומחזירים לו במדת האמה היתירה עליה אצבע, כדי שיוסיפו משלהם על תנאם, פן יפחתו ונמצאו באין לידי מעילה שנהנו מן ההקדש. ולמה שתים, חדא לכספא ודהבא, שכשמתנים עם צורפי זהב וכסף לעשות טבלא בת ארבע וחמש אמות באמה של משה, מחזירים למדה היתרה עליה חצי אצבע, לא למדה היתרה עליה אצבע, לפי שאומנות יקרה היא ואין מפסידין אותן כל כך:
+
+Mishnah 10
+
+<b>כל האמות היו בינוניות.</b> באמה בת ששה:
+<b>חוץ ממזבח הזהב.</b> שהיה אמה על אמה:
+<b>והקרן.</b> של מזבח הנחושת. שהיו לו על ארבע פנותיו ארבע אבנים של אמה גובה, ואמה על אמה עובי. ואותה אמה היתה באמה בת חמשה:
+<b>והסובב והיסוד.</b> של מזבח הנחושת. ובפרק ג׳ דמסכת מדות הן מפורשים:
+<b>אמת בנין.</b> כגון חומת הבית ומזבח העולה:
+<b>אמת כלים.</b> כגון ארון ושלחן ומזבח הזהב. והלכה כר׳ מאיר:
+
+Mishnah 11
+
+<b>במדה דקה.</b> של מדבר קרויה מדה דקה. לפי שיש מדברית ירושלמית וציפורית, ומדברית קטנה שבכולן:
+<b>מדות הלח.</b> הין וחצי הין:
+<b>והיבש.</b> עשרון וחצי עשרון:
+<b>באיטלקי.</b> במדה של איטליאה של יון. וזו היא מדברית שהיתה בימי משה:
+<b>כפי מה שהוא אדם.</b> בין קטן ובין גדול:
+<b>קומץ המנחה.</b> דכתיב (ויקרא ב׳:ב׳) וקמץ ממנו מלוא קומצו:
+<b>וחפני קטורת.</b> של יוה״כ, דכתיב (שם ט״ז) ומלא חפניו קטורת סמים דקה:
+<b>כמלוא לוגמיו.</b> אם שתה מלוא לוגמיו ביוה״כ חייב. ולפי לוגמיו של שותה משערינן:
+<b>כמזון שתי סעודות לעירוב.</b> עירובי תחומין אינו בפחות ממזון שתי סעודות:
+<b>מזונו לחול.</b> כמזון לשתי סעודות של חול שאוכל מעט, ולא כמזון שתי סעודות של שבת דאכיל טפי, משום דבסים תבשיליה, ורווחא לבסומי שכיח:
+<b>לשבת אבל לא לחול.</b> דאדרבה, שתי סעודות של שבת פחותים משתי סעודות של חול, כיון דבשבת סעיד שלש סעודות, אינו מרבה לאכול בכל סעודה:
+<b>ואלו ואלו מתכוונים להקל.</b> כל אחד מהן מתכוין למעט בככר של עירוב:
+<b>משתי ידות לככר משלש לקב.</b> די לעירוב בשתי ידות של ככר של שלש ככרות לקב, נמצא ככר שלם שלישית הקב, ושתי ידותיה הוי ככר של עירוב:
+<b>מככר בפונדיון.</b> ככר הלקוח בפונדיון מן הנחתום כשנמכרים ארבע סאים בסלע. וארבע סאים הן עשרים וארבעה קבין שכל סאה היא ששה קבין, והסלע היא ארבעה דינרים, והדינר שש מעין, נמצא הסלע עשרים וארבע מעין, ונמצא כ״ד קבין לכ״ד מעין קב לכל מעה, והמעה שני פונדיונים, הרי הככר הנמכר בפונדיון הוא חצי קב, אבל מפני שהחנוני רוצה להשתכר, ויציאת האפיה והטחינה, לא יהיה הככר הנמכר בפונדיון כשנמכרים ארבע סאין בסלע אלא רובע קב, והרובע האחר הולך בשכר החנוני ויציאת האפיה והטחינה. הרי ככר הלקוח בפונדיון הוא רובע הקב, דהיינו שש ביצים, והוא שיעור שתי סעודות, והיינו ככר של עירוב. וכן הלכה: 
+
+Mishnah 12
+
+<b>מלוא תרווד רקב.</b> מלוא כך עפרורית מן המת אחר שכלה כל ליחות שבו:
+<b>מלוא תרווד גדול של רופאים.</b> שהוא גדול משאר תרוודים. ושיעורו מלוא חפניים:
+<b>כגריס הקלקי.</b> כחצי פול הבא ממקום ששמו קלקי, והפולים שבו גדולים משאר פולים. ושיעור מקום גריס הקלקי, תשע עדשות שלש על שלש מרובעות. ומקום עדשה, ארבע שערות, נמצא מקום הגריס שלשים ושש שערות:
+<b>כותבת הגסה.</b> גדולה משאר תמרים. ושיעורה מעט פחות מכביצה:
+<b>כמוה וכגרעינתה.</b> שצריך למעך חללה:
+<b>ונודות יין ושמן.</b> של עור שניקבו, שיעור הנקב שלהן.
+<b>כפיקה גדולה.</b> שמשימים בפלך כשהנשים טוות בו:
+<b>ומאור.</b> כמין חלון שממנו האורה נכנסת לבית:
+<b>שלא נעשה בידי אדם.</b> כגון חור שחררוהו מים או שרצים, או שנפל העפר מאליו ונעשה שם נקב. ואם לא חשב עליו לתשמיש או למאור, שיעורו להביא את הטומאה מאהל המת לבית לדרך הנקב.
+<b>כאגרופו של בן בטיח.</b> דהיינו אדם ידוע אצלם, ובן בטיח שמו, שהיה אגרופו גדול:
+<b>ושנעשה בידי אדם.</b> שעשאו אדם להכניס את האורה:
+<b>נירונית.</b> מטבע של נירון קיסר:
+<b>כמלוא נקב שבעול.</b> מלוא מקדח של לשכה. ופונדיון האיטלקי וסלע הנירונית ומלוא נקב שבעול, כולן שיעור אחד להן. ויש מקומות שהיו יודעים באחד מהן ולא באחר, הלכך תנינהו לכולהו:
+
+Mishnah 13
+
+<b>כל שבים טהור.</b> כל בריות שבים אם עשה מעורן כלים, אין מקבלין טומאה, דכתיב (ויקרא י״א:ל״ב) או בגד או עור או שק, מה בגד מן הגדל מן הארץ, אף עור מן הגדל מן הארץ:
+<b>חוץ מכלב המים.</b> לפי שכל שאר בריות שבים אין אחד מהם בורח ליבשה כשבאים לצוד אותם, אלא כלב הים בלבד, הלכך הוי בכלל עורות היבשה, ואם עשה כלי מעורו מקבל טומאה. והלכה כרבי עקיבא:
+<b>אפילו חוט אפילו משיחה.</b> ובלבד שיחברנו לו בדרך שאם היו שניהם מן הגדל בארץ מחוברים בחבור כזה היה טמא האחד כשנטמא חבירו:
+
+Mishnah 14
+
+<b>יש במה שנברא ביום הראשון טומאה.</b> הכי קאמר, יש דברים שנבראו ביום ראשון שהעושה כלי מהם יש בהם טומאה, כגון הארץ שנבראת ביום ראשון, וכלי חרס הנעשים ממנה טמאים:
+<b>בשני אין בו טומאה.</b> שבו נברא רקיע ואין בו טומאה:
+<b>בשלישי.</b> נבראו אילנות, וכלי עץ הנעשים מהם מקבלים טומאה:
+<b>ברביעי.</b> נתלו המאורות, ואין בהם טומאה:
+<b>בחמישי.</b> עופות ודגים, ואם עשה מהן כלים אין מקבלים טומאה:
+<b>חוץ מכנף העוז.</b> כנף העזניה. דרבנן גזרו טומאה בכלים הנעשים ממנה דאתי לאחלופי בשאר כלים:
+<b>וביצה הנעמית המצופה.</b> בת היענה מתרגמינן נעמיתא. ורבנן גזרו טומאה בביצתה כשהיא מצופה, כיון דבלא ציפוי נמי עומדת. אבל בשאר ביצים, אפילו במצופה לא גזרו, כיון דבאינה מצופה לא קיימא כלל:
+<b>כל שנברא ביום הששי טמא.</b> חיות ובהמות ושרצים ואדם. אם עשה כלים מעצמותיהן או מעורותיהן, מקבלים טומאה:
+
+Mishnah 15
+
+<b>העושה כלי קבול מכל מקום.</b> ואפילו לא עשאו ראוי לקבל אלא משהו:
+<b>משכב ומושב מכל מקום.</b> לישיבה מועטת. כגון שהיה נשען, או נתלה בו:
+<b>מעור המצה.</b> דלא מליח ולא קמיח ולא עפיץ:
+<b>ומן הנייר.</b> העשוי מעשבים:
+<b>שיש להן מעשה.</b> כיון שחקקום:
+<b>ואין להם מחשבה.</b> אם חשבו למוד בהן עפר כמות שהן חקוקים מאליהן ולא עשו בהן מלאכה, אין מחשבתן מביאתן לידי טומאה:
+
+Mishnah 16
+
+<b>קנה המאזנים.</b> הרמאים עושין אותו חלול ומניחין בחללו כסף חי, וכששוקלין מטין בקנה מעט והולך הכסף חי לצד הדבר הנשקל ומכביד ומכריעו:
+<b>והמחוק.</b> שמוחקין בו המדה כשהיא גדושה. ואם עושין אותה של דלעת וכיוצא בה מן הדברים הקלים, הוא מיקל, ורע למוכר. ואם עושים אותו ממתכת, הוא מכביד, ורע ללוקח. אבל עושים אותו של זית ושל אגוז ושל אשכרוע. והרמאי עושה המחוק של זית ושל אגוז חלול, כשהוא מוכר מכניס בו מתכת כדי שיכביד, וכשהוא קונה מסלקו:
+<b>והאסל.</b> מוט שנושאים בו בכתף. וכשיש פועלים מרובים, לאחר שקבל שכר משים בבית קיבול שבמוט את שכרו, ואומר לבעה״ב לא נתת לי שכרי, וכשמחפשים אותו אין נותנים לב לחפש שם:
+<b>קנה של עני שיש בו בית קבול מים.</b> ושותה מהן, וכששואלים אותו אם טעם כלום, אומר אני מתענה היום. ורבותי פירשו, בית קיבול מים, בית קיבול משקין, וכשטורח אצל בעל הבית בבית הבד גונב בו מן השמן:
+<b>מקל שיש לו בית קיבול מזוזה ומרגלית.</b> ועושין כן כדי לגנוב בו את המכס:
+<b>אוי לי אם אומר.</b> שמא ילמדו ממני בני אדם לרמות:
+<b>ואוי לי אם לא אומר.</b> שמא יאמרו הרמאין, אין תלמידי חכמים בקיאים במעשה ידינו, ומתוך כך יבואו לרמות יותר. ולמה אמרם, משום דכתיב (הושע י״ד:י׳) כי ישרים דרכי ה׳ צדיקים ילכו בם ופושעים יכשלו בם:
+
+Mishnah 17
+
+<b>תחתית הצורפים.</b> צורפי זהב וכסף יש תחתיהם כלי ששמו תחתית והוא עשוי לתת בתוכו גרוטאות של כסף ושל זהב. אבל של נפחים אין עשוי לקבל ולא מיוחד נמי לישיבה:
+<b>משחזת.</b> של עץ שמשחיזין בה את הסכין. ועושין לה בית קבול שמן שמושחין בה שמן להשחיז:
+<b>פנקס של שעוה.</b> שיש לחנוני ולשולחני שכותב עליו בחרט:
+<b>קש.</b> זנבות השבולים. ועושים מהם מחצלאות:
+<b>ושפופרת הקש.</b> שהוא חלול ויש לו בית קיבול:
+<b>רבי עקיבא מטמא.</b> ואע״פ שקיבולו מועט. דהא תנן לעיל העושה כלי קבול מכל מקום טמא, קמיפלגי אי הוי דבר העומד אי לא, דאין טמא אלא דבר העומד מאליו. ור״ע חשיב ליה דבר העומד, ור׳ יוחנן בן נורי לא חשיב ליה דבר העומד. והלכה כר׳ עקיבא:
+<b>פקועות.</b> דלעת מדברית. וי״א אבטיחים קטנים מרים, וקנה שלהן חלול כשפופרת של קש:
+<b>חלף.</b> מין עשב הוא ועושים ממנו חלפים ומחצלאות. וקורין לו בערבי חלפ״ה:
+<b>טהורה.</b> מטומאת שרץ. אבל לא ממשכב ומושב. שהיא מטמאה משכב ומושב דאורייתא אם אינה עשויה לסכך:
+<b>קנה שחתכו לקבלה.</b> לתת בו כחול וכיוצא בו:
+<b>הככי.</b> המוח הלבן שבתוך הקנה. וקודם לכן אין לקנה טומאה ואפילו מדברי סופרים:
+
+Chapter 18
+
+
+
+Mishnah 1
+
+<b>השידה.</b> נמדדת מבפנים. דתנן לעיל (פרק ט״ו) כלי עץ שהמחזיק ארבעים סאה בלח שהן כוריים ביבש, טהור, והיינו אמה על אמה ברום שלש אמות. והכא קמיפלגי כיצד מודדים, לבית שמאי מודדין חלל שבפנים, ולא עובי הדפנות והשולים. ולבית הלל הכל מודדין, חוץ מעובי הרגלים ולבזבזים שהוא הזיר שעל השפה. ולר׳ יוסי מודדים אף עובי רגלי השידה והלבזבזים. ולר׳ שמעון אם אין רגליה גבוהים טפח מודדים אף האויר שבין רגל לרגל. והלכה כבית הלל אליבא דתנא קמא:
+
+Mishnah 2
+
+<b>המוכני.</b> אופן כעין אופני העגלה. ולפי שהשידה נישאת עליה קרויה מוכני. לשון את הכיור ואת כנו (שמות ל׳:כ״ח):
+<b>בזמן שהיא נשמטת.</b> שאדם יכול לסלקה מן העגלה:
+<b>אינה חבור לה.</b> והיא חשובה כלי לעצמה. ואי שידה בת קבולי טומאה שאינה מחזקת ארבעים סאה ונטמאת השידה לא נטמאת המוכני, ואי לאו בת קיבולי טומאה היא ונגעה טומאה במוכני, המוכני טמאה, דלא חשיבא מן השידה והיא מיטלטלת מלאה ורקנית ויש לה בית קיבול:
+<b>ואינה נמדדת עמה.</b> בחשבון אמה על אמה ברום שלש אמות. דלא חשיבא כעובי הרגלים, ואפילו לר׳ יוסי אינה נמדדת עמה:
+<b>ואינה מצלת עמה באוהל המת.</b> שאם השידה בבית הקברות מצלת על כלים שבתוכה, כיון דמחזקת מ׳ סאה. ואם בולטים ממנה כלים כנגד [גובה] המוכני מלמעלה, אין המוכני מצלת עליה, דמוכני מקבלת טומאה ואינה חוצצת בפני הטומאה:
+<b>בזמן שבתוכה מעות.</b> דכלי בפני עצמה היא, ובסיס לדבר האסור. אבל אם אינה נשמטת שרי, מאחר דלא הוו בתוך השידה שהיא עיקר הכלי:
+<b>קמרון.</b> כעין קובא שעושין על גבי השידה:
+<b>נמדד עמה.</b> להשלים ארבעים סאה:
+<b>כיצד מודדים אותו.</b> כשהוא קבוע:
+<b>ראש תור.</b> באלכסון. דהאי קמרון אינו כנגד כל השידה אלא כיפה כנגד מקצת חללה, וכשבא למדוד אוירה רואין כאילו חוט נתון באלכסון מכותל השידה עד ראש הכיפה, וחלל שתחתיו נמדד:
+<b>אם אינה יכולה לעמוד בפני עצמה.</b> השידה בלא הקמרון הקבוע בה:
+<b>טהורה.</b> אע״פ שאינה מחזקת ארבעים סאה. ואין הלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>אע״פ שמקבלים.</b> כלומר אע״פ שלא ניקבו בנטילת הרגלים ויש להן בית קיבול כבתחלה.
+<b>טהורין.</b> שכיון שנטל אחת מן רגליהן שוב אינן חשובין כלי, לפי שאינן מקבלין כדרכן אלא נוטין לצד אחד וכשבורים דמו:
+<b>ר׳ יוסי מטמא.</b> כיון שלא ניקבו בנטילת אחת מרגליהן. ואין הלכה כר׳ יוסי. ורמב״ם גריס, ושאינן מקבלים כדרכן ר׳ יוסי מטמא. ומלתא באנפי נפשה היא, והכי קאמר, שידה תיבה ומגדל שאינן מקבלין ארבעים סאה כשהן יושבין כדרכן ואם מטין אותן מקבלין ארבעים סאה, ר׳ יוסי מטמא כיון שאין מקבלים כדרכן, וחכמים אומרים הואיל ומקבלים מכל מקום, חשיבי מחזיקים ארבעים סאה וטהורין:
+<b>ונקליטי המטה.</b> שני עמודים אחד מראשותי המטה ואחד במרגלותיה ומשימין מקל מזה לזה ומשליכין עליו סדין ונעשה אוהל:
+<b>וחמור.</b> תחת מלבן המטה משימין עץ חלול שהמלבן מונח עליו ונקרא חמור:
+<b>וחפוי.</b> כגון ציפוי שמצפים המטה ונקליטיה:
+<b>טהורים.</b> דהוי מתכת המשמש לעץ:
+<b>מלבן.</b> לוחות חלולים עשוים להניח תחת כרעי המטה שלא ירקבו מלחלוחית הקרקע. ומיטלטלים עם המטה, הלכך טמאים, דכמטה דמו:
+<b>ומלבני בני לוי טהורין.</b> לפי שרגילין לעלות לירושלים והולכים מעיר לעיר, ואין מוליכין המטות עמהן ומוליכין המלבנים, הלכך אפילו קבועים בקרקעי המטה הואיל וסופן לינטל לאו כמטה חשיבי:
+
+Mishnah 4
+
+<b>מלבן שנתנו על לשונות.</b> עץ העשוי כעין לשון שהמלבן מונח עליו:
+<b>ר׳ מאיר ור׳ יהודה מטמאין.</b> שאף הוא מיטלטל עם המטה כמו מלבן:
+<b>ר׳ יוסי ור׳ שמעון מטהרין.</b> דלא מיטלטל בהדי מטה כולי האי. והלכה כר׳ יוסי ור׳ שמעון:
+<b>שמלבני בני לוי טהורין.</b> ואע״ג דקביעי בכרעי המטה הואיל וסופן לינטל טהורים, הני לשונות נמי פעמים ניטלים ממלבני המטה ולאו כמטה חשיבי: 
+
+Mishnah 5
+
+<b>מטה שהיתה טמאה מדרס.</b> ששכב עליה זב, או נתלה או נשען:
+<b>קצרה.</b> אותן עצים שברוחב המטה לצד מראשותיה או מרגלותיה:
+<b>ארוכה.</b> אותן עצים שבאורך המטה מימין או משמאל, והם נקראים ארוכות המטה:
+<b>טהורה.</b> דתו לא חזיא והויא כשברי כלים שהן טהורים:
+<b>ר׳ נחמיה מטמא.</b> ואין הלכה כר׳ נחמיה:
+<b>גדד.</b> חתך וקטע. כמו גודו אילנא:
+<b>שתי לשונות לוכסן.</b> שני עצים העשויין כלשון, שמלבני המטה מונחים עליהן. חתכן באלכסון, אחד שבמקצוע מזרחית דרומית ואחד שבמקצוע מערבית צפונית, טהורה, דתו לא חזיא. וכן אם גדד שתי כרעים טפח על טפח לוכסן, מכרע שבמקצוע מזרחית דרומית גדד טפח, ומכרע שבמקצוע מערבית צפונית גדד טפח, כשבורה דמיא:
+<b>או שמיעטה מטפח.</b> שגדד רגליה ואין טפח מן המטה לארץ, לא חשיבא:
+
+Mishnah 6
+
+<b>ותיקנה טמאה מדרס.</b> עדיין עומדת בטומאתה, כיון דקיימא שניה:
+<b>טהורה מן המדרס.</b> אע״ג דנתקנה ראשונה קודם שנשברה שניה. מכל מקום טהורה, דפנים חדשות באו לכאן, שלאחר שירדה לה טומאת מדרס נתחדשו לה פנים הללו ואין זו הראשונה, מאחר שכבר נתקלקל בה כדי ביטולה:
+<b>אבל טמאה מגע מדרס.</b> משום דארוכה ראשונה כשנשברה ותקנה שהביא ארוכה אחרת תחת השבורה וחברה למטה, נטמאת מגע מדרס, שהרי נגעה במטה הטמאה מדרס, וכי נשברה שניה דפרח מינה טומאת מדרס, אשתייר בה טומאת מגע, דכל המטה מחוברת לראשונה שנתקנה:
+<b>עד שנשברה שניה טהורה.</b> דכיון דנשברו שתי הארוכות, תו לא חזיא. ולא דמי להיכא דנתפרקה וכולה קיימת, דהתם סופו להחזיר פרקיה ולחברה: 
+
+Mishnah 7
+
+<b>כרע.</b> של מטה שהיתה טמאה מדרס. שדרס הזב על הכרע כשהיה בפני עצמו שלא היה מחובר למטה:
+<b>כולה טמאה מדרס.</b> דחיבור עביד לה כאילו כולה גוף אחד:
+<b>היתה טמאה טומאת שבעה.</b> כגון שנגעה במת:
+<b>טומאת ערב.</b> כגון שנגעה בטמא מת:
+<b>והמטה טהורה.</b> דלא נטמאת בנגיעת הכרע. דראשון הוה, ואין אדם וכלים מקבלין טומאה אלא מאב הטומאה:
+<b>מעדר.</b> כלי עץ שיש לו שינים ומהפכים בו את התבן, ושיניו של מתכת. ולפי שהשינים של פרקים ונעוצים בו, דינו כדין מטה שהיא של פרקים. והאי וכן, אטומאת שבעה קאי, דאין מעדר מטמא מדרס: 
+
+Mishnah 8
+
+<b>תפלה.</b> בתפילין של ראש שנגעו במת איירי, שיש בהן ארבעה בתים, וכל בית נקראת קציצה:
+<b>התיר קציצה.</b> דעביר בית אחד והביא אחר תחתיו:
+<b>טמאה טמא מת.</b> דחיבורן משוי להו גוף אחד:
+<b>וכן שניה וכן שלישית.</b> כל זמן שהרביעית קיימת. מחמת שמחוברת לרביעית. אבל כשהעביר גם הרביעית והחליפה באחרת, פרחה מינייהו טומאת מת, ונשתייר בשלש קציצות טומאת מגע טמא מת, שהרי נגעו ברביעית כשחיברן והיא עדיין קיימת. אבל רביעית כשהוחלפה, אין בגופה טומאה כלל, דאי משום דנגעה בשלש, אין מגע עושה מגע, שהשלש ראשונות חדשות נינהו שנגעו בטמא מת, ואין הרביעית החדשה מקבלת מהן טומאה, ואין טומאה ברביעית החדשה אלא מחמת שמחוברת לשלש הטמאות מגע. הלכך כשחזר והחליף השלש פעם שניה, טהרו כולן ואפילו מגע לית בהו:
+
+Mishnah 9
+
+<b>טהורה.</b> ואפילו איכא ארוכה ושתי כרעים, הואיל ואין בדעתם להחזיר. וכי מהני, דוקא במקום שהכל לאדם אחד:
+<b>מקבלת טומאה מכאן ולהבא.</b> אבל למפרע לא, דכיון דחלקוה פרחה טומאה מינה:
+<b>מיטמאת חבילה.</b> אם פירשה הכרע מן הארוכה ועומדת עם הקצרה, הוי חבור, ואם נטמאת הכרע נטמאת הקצרה. כשם שכשכולה שלימה אם נטמא אחד מאיבריה נטמאת כולה, כך נמי כשפירש הכרע מן הארוכה ועומדת עם הקצרה, נעשית חבילה עם הקצרה, וכשנטמאת הכרע נטמאת הקצרה עמה:
+<b>ומטהרת חבילה.</b> שאם הטביל הכרע עם הקצרה אין הקצרה חוצצת עליה, כי היכי דלא חייצה עליה כשמטבילה כשהיא שלימה:
+<b>וחכ"א מטמא איברים.</b> ולא חבילה. דאם נטמאת כרע, היא טמאה ולא קצרה, דאינה חיבור כשלימה:
+<b>ומטהרת אברים.</b> כשבא להטבילה מטביל הכרע בפני עצמה, ולא חבילה עם הקצרה, שהקצרה חוצצת עליה. דאינה חיבור כשלימה דמטביל מטה שלימה טהורה אע״פ שלא פירקה, אבל השתא דפירשה הכרע מן הארוכה לא הוי חבילה עם הקצרה, וצריך להטבילה בפני עצמה. והלכה כחכמים. כך נראית פירוש משנה זו מן התוספתא, וכך פירשוה רבותי:
+
+Chapter 19
+
+
+
+Mishnah 1
+
+<b>המפרק את המטה להטבילה.</b> אע״פ שמיטהרת כשהיא שלימה, פעמים שהיא גדולה ואינה יכולה ליכנס במקוה וצריך לפרקה:
+<b>והנוגע בחבלים</b> גרסינן. כלומר, בין מפרק בין נוגע בחבלים טהור. ובמטה שנטמאת במת או במשכב הזב איירי, וכגון שאין במטה ארוכה ושתי כרעים, ואפילו הכי צריך להטבילה, כדי שלא תחזור לטומאתה כשיחברנה. והנוגע בחבלים טהור, דמכיון שפירקה שוב אין החבלים חיבור:
+<b>החבל מאימתי חיבור.</b> בתחלה כשאדם מסרג את המטה שלימה וסורג בה שלשה בתים ועדיין נשאר החבל ארוך הרבה. נטמאת המטה נטמא החבל. והנוגע בחבל, טמא. דכולו חיבור הואיל וסופו לסרגו:
+<b>מן הקשר ולפנים.</b> אם קשר חבל אחר לזה החבל שסורג בו, אין החבל האחר חיבור מן הקשר ולחוץ:
+<b>נימי הקשר.</b> כשקושרים שני חבלים זה בזה מניחין מעט מראשי החבלים מזה ומזה יוצאים חוץ לקשר, והן נקראים נימי הקשר:
+<b>הנוגע בצורכו טמא.</b> דכיון דצורך לקשר הם, שאם היה קושר בראש החבל ממש היה הקשר ניתר, נמצא שאלו הנימין מעמידים הקשר וכקשר דמו:
+<b>רבי יהודה אומר שלש אצבעות.</b> הוו חבור, דהוא צורך הקשר. טפי לא: 
+
+Mishnah 2
+
+<b>החבל היוצא מן המטה.</b> מה שנשאר ממנו לאחר שגמר הסירוג:
+<b>עד חמשה טפחים טהור.</b> דלא חזי למידי לצורך המטה, ולא חשיב לה יד:
+<b>מחמשה ועד עשרה טמא.</b> דחזי לקשור בה הפסחים. שהיו רגילים לקשור שם הפסח בחבל שבכרעי המטה כדי שיהיה מזומן להם. וחזי נמי לשלשל בו את המטה, כלומר. להורידה מן העליה לגג, אי נמי להורידה אל המקוה להטבילה כשנטמאת:
+<b>מעשרה ולחוץ טהור.</b> דמה שיש בחבל יותר מעשרה אינו משמש לצורך המטה כלום:
+
+Mishnah 3
+
+<b>המיזרן.</b> כמין אזור או אבנט של אריג שכורכים אותו סביב המטה כדי לחבר פרקיה. ופעמים שהוא גדול הרבה ונגרר ויוצא חוץ מן המטה:
+<b>היוצא מן המטה.</b> והמטה טמאה מדרס:
+<b>כל שהוא.</b> אפילו יוצא כמה אמות חוץ למטה, הכל טמא:
+<b>ר׳ יוסי אומר עד עשרה טפחים.</b> טמא בטומאת המטה. מעשרה ולמעלה טהור. והלכה כר׳ יוסי:
+<b>שיירי מיזרן.</b> מיזרן שבלה ונקרע, כמה ישתייר ממנו ויהיה טמא:
+<b>שבעה טפחים.</b> דבציר מהכי לא חזי למידי ולא חשיב כלי:
+<b>חבק.</b> יש מפרשים, בגד עב וקשה שמשימים על החמור כשבא מן הדרך והוא מזיע, כדי שלא יצטנן לאחר שמסירין ממנו האוכף. ויש מפרשים, שמשימים אותו על משאוי החמור כדי שלא יפסד אם ירדו עליו גשמים:
+
+Mishnah 4
+
+<b>נישא הזב על המטה ועל המיזרן.</b> לאו דוקא נישא על המיזרן, אלא נישא הזב על המטה שהמיזרן כרוך סביבותיה ויוצא ממנה:
+<b>מטמא שנים ופוסל אחד דברי ר׳ מאיר.</b> ר׳ מאיר לטעמיה דאמר לעיל דאפילו המיזרן יוצא מן המטה כל שהוא ואפילו טובא הוי חבור למטה ומטמא שנים ופוסל אחד, כמטה עצמה. שכל שהזב נישא עליו ונעשה משכב ומושב של זב, הוי אב הטומאה, והנוגע בו הוי ראשון, וראשון עושה שני, ושני עושה שלישי לפסול את התרומה בלבד אבל לא לטמא. והיינו מטמא שנים דהיינו ראשון ושני, ופוסל אחד והוא שלישי שהוא פסול בתרומה בלבד, והמיזרן כל זמן שלא פירש מן המטה חשיב כאב הטומאה ומטמא שנים ופוסל אחד, אבל לאחר שפירש לא הוי אלא כולד הטומאה ומטמא אחד ופוסל אחד, כדין נוגע במשכב הזב:
+<b>ר׳ יוסי אומר וכו׳</b> ר׳ יוסי לטעמיה דאמר לעיל [עד] עשרה טפחים ותו לא. הלכך זה שבתוך עשרה חשוב חיבור למשכב ומטמא שנים ופוסל אחד כל זמן שלא פירש, אבל מה שחוץ לעשרה לא חשוב חיבור למשכב, ודינו כפירש, דמטמא אחד ופוסל אחד:
+<b>נישא על המזרן מעשרה ולפנים טמאה גרסינן.</b> ולא גרסינן טמא. והכי פירושא, נישא הזב על המיזרן היוצא מן המטה, אם נישא מעשרה ולפנים לצד המטה, המטה טמאה מדרס, דכיון דכל עשרה חשיבי חבור למטה, כשנטמא מזרן נטמאת המטה. אבל מעשרה ולחוץ דלא הוו חבור למיטה, טהורה המטה ולא נטמאת [בטומאת] המיזרן. כך נראית בעיני פירוש משנה זו. וגירסת רבותי דגרסי טמא וטהור ופירושן, לא נתקבל לי. וכן דברי הרמב״ם שכתב בפירוש משנה זו לא נכנסו באזני כלל. ודקדקתי אחר כך בחבורו בהלכות כלים פרק כ״א [הלכה ט׳] נראה לי ששם חזר בו ופירש משנה זו כמו שפירשתיה כאן:
+
+Mishnah 5
+
+<b>כולה טמאה מדרס.</b> וכל זמן שלא פירש המזרן מן המטה הוי כמטה עצמה כדפרישית:
+<b>והמזרן מגע מדרס.</b> ומטמא אחד ופוסל אחד, כדין כל נוגע באב הטומאה:
+
+Mishnah 6
+
+<b>ונגע בהן המת.</b> כשהן כרוכים יחד:
+<b>טמאים טומאת שבעה.</b> בהא לא פליג ר׳ יוסי. דדוקא בטומאת מדרס קאמר עד עשרה טפחים טמא מעשרה ולחוץ טהור, אבל לשאר טומאות, אפילו מאה אמה כולו חיבור. כגון מזרן שהוא כרוך על המטה ונכנסה המטה לאוהל המת או נגעה בשרץ, וכן אם נכנס קצה מן המזרן לאוהל המת או נגע בשרץ, נטמאת המטה נטמא המזרן, נטמא המזרן נטמאת המטה, ואפילו היה המזרן יוצא מן המטה מאה אמה:
+<b>פירשו טמאים טומאת שבעה.</b> ולא הוו ככלים שנשתברו, כיון דכל אחד מהן כלי בפני עצמו. אע״ג דלענין קבלת טומאה חשובים ככלי אחד וכשנגעה טומאה באחד מהן נטמא האחר:
+<b>שניטלו שתי ארוכות שלה, ולא נשתברו.</b> והן ראויות להחזירן למקומן, הלכך לא טהרה המטה מטומאתה בנטילת הארוכות:
+<b>נשתברו חדשות טמאה.</b> שהרי הישנות קיימות ולא נשתנו הנקבים, והוי כנתפרקה אבר אבר וכל אבריה שלמים. אבל נשתברו הישנות, טהורה, לפי שהישנות הן שהיו במטה כשנטמאת, וכשנשתברו הוי המטה שבר כלי, דלא חזיא בלא ארוכות: 
+
+Mishnah 7
+
+<b>תיבה שנפחתה מלמעלן.</b> הכסוי שלה:
+<b>טמאה טמא מת.</b> דכיון דשוליה קיימים אכתי חזיא לתשמיש. ודוקא טומאת מת. אבל לא טומאת מדרס, דלא חזיא לישיבה:
+<b>נפחתה מלמטן בשוליה.</b> בטל בית קיבול שלה וטהורה לגמרי:
+<b>מגורות שלה.</b> אוצרות שבה, דהיינו חדרים שבתוכה שלא נפחתו עמה, טמאות:
+
+Mishnah 8
+
+<b>התורמל.</b> כיס גדול של עור שהרועה נותן חפציו לתוכו, ובתוך התורמל יש כיסין קטנים כמו המגורות בתיבה:
+<b>החמת.</b> נאד של עור:
+<b>שהביצים שלה מקבלות עמה.</b> כשמפשיטין עורות האילים והתישים הזכרים נשאר העור שבמקום הביצים כמין כיס קטן, ואם נפחתו טהורות, דבטל בית קיבול שלהן:
+
+Mishnah 9
+
+<b>שפתחה מצדה.</b> כשפתחה מלמעלה אינה טמאה מדרס, דאם ישב עליה ובאים להשתמש בה אומרים לו עמוד ונעשה מלאכתנו. אבל כשפתחה מן הצד, יכול להשתמש אע״פ שיושב עליה:
+<b>בזמן שאינה גבוהה עשרה טפחים.</b> כשגבוהה עשרה לא חזיא לישיבה כולי האי:
+<b>או שאין לה לזבז.</b> דכשיש לה לזבז מזיק ליושב:
+<b>נפחתה מלמטן.</b> בשוליה. לא חזיא לתשמיש, אבל חזיא לישיבה:
+<b>מפני שבטל העקר.</b> עיקר התיבה היא עשויה להחזיק בשוליה מה שמשימים בתוכה. ועל ידם היא נקראת כלי. וכיון שנפחתו שוליה ובטלו, בטלו גם דפנותיה מלמעלן ושוב אינה מקבלת שום טומאה. והלכה כחכמים:
+
+Mishnah 10
+
+<b>משפלת.</b> קופה גדולה שמוליכין בה הזבל והאשפה:
+<b>שנפחתה מלקבל רמונים.</b> שזהו שיעורה ליטהר כשניקבה במוציא רמון:
+<b>ר׳ מאיר מטמא.</b> אע״פ שהיא טהורה משאר טומאות, טמאה היא מדרס, שראויה לישיבה:
+<b>וחכמים מטהרין.</b> והלכה כחכמים:
+
+Chapter 20
+
+
+
+Mishnah 1
+
+<b>הכרים.</b> עשויין למלאותן צמר או נוצה, ואדם נותנן תחת מראשותיו:
+<b>והכסתות.</b> כמו כרים הן, אלא שהן ארוכים וגדולים וכל גופו של אדם שוכב עליהן:
+<b>מרצופין.</b> כמין שקים של עור גדולים שנותנים בהן סחורות שמוליכין בספינות:
+<b>הרי אלו טמאים מדרס.</b> דכל הני עבידי נמי לשכיבה:
+<b>קלוסטור.</b> כמין סל וכפיפה שתולין בפי הבהמה, ונותנים בה מספוא ושעורים והבהמה אוכלת כשהיא מהלכת:
+<b>תורמל.</b> כיס גדול של עור שהרועה נותן שם כל חפציו:
+<b>כריתית.</b> שק של עור קטן:
+<b>רבצל.</b> חמת קטן של עור שמשימים בו בשמים:
+<b>מזודה.</b> כלי שנותנים בו צידה לדרך. תרגום צידה זוודין:
+<b>הרי אלו טמאים מדרס.</b> כל אלו השנויים במשנה, אם יש בכולן השיעור המפורש בהן או יותר, מטמאין מדרס, דמשמשין שכיבה עם מלאכתן. אבל בפחות מכשיעור המפורש בהן לא:
+<b>נפחתו טהורין.</b> שכל אלו עשויין לקבל, שהקיבול ההוא מכינם ומזמינם להיות ראויין למשכב ומושב, וכשנפחת בטל העיקר שהוא הקיבול שבעבורו היה קרוי כלי.
+<b>ובטלה הטפלה.</b> שהיא טומאת מדרס:
+
+Mishnah 2
+
+<b>חמת חלילין.</b> חמת מלא רוח ומשימין החלילים בפי החמת והרוח יוצא דרך הנקבים ומוציא מן החלילים קול של שיר:
+<b>טהורה מן המדרס.</b> דלא חזיא לשכיבה:
+<b>עריבת פיסונות.</b> עריבה שמביאין בה אבנים קטנות ורגבי אדמה כדי לתת בנדבכים של בנין. ופיסונות לשון שקל פיסא שדא ביה דאמרינן בגמרא בסנהדרין גבי מרקוליס:
+<b>בית שמאי אומרים מדרס.</b> קסברי, משמשת שכיבה עם מלאכתה. ובית הלל סברי אינה משמשת:
+<b>שנסדקה טמאה מדרס.</b> ואם לא נסדקה אינה טמאה מדרס, דאומרין לו עמוד ונעשה מלאכתנו. אבל כשנסדקה ומוציאה משקין, אינה ראויה אלא לשכיבה. ופחותה מב׳ לוגים, או יתירה מתשעה קבין, אינה טמאה מדרס ואפילו נסדקה:
+<b>ונתפחה.</b> מחמת גשמים מתנפח העץ ונסתם הסדק:
+<b>טמאה טומאת מת.</b> כמו שהיתה בתחלה קודם שנסדקה, מפני שיש לה בית קיבול. ואינה טמאה מדרס, דאינה מיוחדת לשכב עליה, הואיל ומשתמשין בה בלישה:
+<b>בקדים ונסדקה.</b> לאחר שנתפח העץ ונסתם הסדק, הניחה ברוח קדים ונסדקה:
+<b>טמאה מדרס.</b> דחזרה להיות ראויה לשכיבה ולא ללוש בה:
+<b>זה חומר בשיירי כלי עץ.</b> דתחלתן אין טמאין מדרס, וכשנסדקו טמאים מדרס:
+<b>כלי נצרים.</b> סלים עשויין מנצרים של ערבה וכיוצא בהן:
+<b>עד שיתחסמו.</b> שתגמר שפתן העליונה:
+<b>אע״פ שנשרו שפתותיהן כל שהן.</b> שנפלו שפתותיהן ולא נשאר בשפתותיהן אלא כל שהן, טמא:
+
+Mishnah 3
+
+<b>מקל.</b> של עץ בעלמא שעשאו בית יד לקרדום לפי שעה, שלא קבעו בתוכו:
+<b>חיבור לטומאה בשעת מלאכה.</b> דאע״ג דבאפי נפשיה פשוטי כלי עץ לא מקבלי טומאה, הכא בית יד הוא, וידות נתרבו לכל תורת טומאת הכלי או האוכל, ואם נטמא הקרדום נטמא הבית יד, וכן אם נגעה טומאה בבית יד נטמא הוא ונטמא הקרדום עמו. ודוקא בשעת מלאכה הוי חבור לטומאה, שלא בשעת מלאכה לא, דשלא בשעת מלאכה אדם עשוי לזרקו לבין העצים:
+<b>דיוסטר.</b> כלי המשמש לשני צדדים. דיו, שנים. סטר, צד. כדמתרגמינן לסטר חד. והוא מקל שיש בו שני נקבים אחד מלמטה ואחד מלמעלה, ושתי יתדות תחובות בהן אחת ממזרח למערב ואחת מצפון לדרום, והנשים מסיכות בו את המטוה שבפלך, וקורין לו נספ״א בלע״ז. ופעמים שעושין אותן ידות מברזל ומקבלין טומאה:
+<b>קבעו בכלונס.</b> קבע הדיוסטר דהיינו המקל עם שתי יתדותיו בכלונס, דהיינו עץ ארוך וגדול התקוע בארץ:
+<b>טמא.</b> הדיוסטר מכאן ואילך, אם נגעה בו טומאה, דהוי המקל חיבור ליתדות בין בשעת מלאכה בין שלא בשעת מלאכה, כיון שנקבע, שאין אדם עשוי לזרקו לבין העצים, אבל הכלונס עצמו אינו חיבור לו, שאם נגעה טומאה בכלונס לא נטמא הדיוסטר:
+<b>עשה בו הדיוסטר.</b> שקבע שתי היתדות בגופו של כלונס:
+<b>אין טמא.</b> מן הכלונס אלא מה שהוא לצורך היתדות להסך את המטוה, והשאר בין מלמעלה בין מלמטה טהור, שהכלונס ארוך הוא וגדול:
+<b>כסא.</b> שהוא עשוי, וקבעו בכלונס, הכסא טמא מדרס, ואין הכלונס חיבור לו להיות מיטמא מדרס כמותו:
+<b>עשה בו כסא.</b> מן הכלונס עצמו עשה כסא:
+<b>אין טמא אלא מקומו.</b> דהיינו צורך הישיבה. ושאר הכלונס טהור:
+<b>קבע הכסא בקורת בית הבד.</b> שעוצרים בה השמן מן הזיתים. הכסא טמא מדרס, והקורה אינה חיבור וטהורה. ואם מעץ הקורה עצמה הכסא עשוי בראשה האחד, אף הכסא טהור, דאומרים לו עמוד ונעשה מלאכתנו. ותניא בתורת כהנים, אשר ישב עליו יטמא, יכול אפילו ישב על האבן ועל הקורה, תלמוד לומר, כלי, ולא אבן ולא קורה. אוציא את אלו, ולא אוציא כלי אבנים כלי גללים כלי אדמה, תלמוד לומר הכלי, כלי המיוחד לקבל טומאה, וכלים הללו אין מקבלים טומאה לעולם. אין לי אלא כסא וספסל וקתדרא המיוחדים לישיבה, מנין תיבת הבלנים, תיבה שפתחה מצדה, עריבה משני לוג עד תשעה קבין שנסדקה ואינו יכול לרחוץ בה רגלו אחת, תלמוד לומר וכל הכלי, ריבה. יכול אפילו כפה סאה וישב עליה, תרקב וישב עליו, תלמוד לומר אשר ישב, המיוחד לישיבה, לא שאומרים לו עמוד ונעשה מלאכתנו:
+
+Mishnah 4
+
+<b>עד שיקצע.</b> שיחתכנה ויתקננה לישיבה. והלכה כחכמים:
+<b>אע״פ שקבעה בכותל טמאה.</b> טומאת מת או שרץ. ולא בטלה מתורת כלי ולא אמרינן כלי המחובר לקרקע כקרקע דמי אלא כשהיה מחובר לקרקע מתחלתו, או שנעשה כדי לשמש את הקרקע:
+
+Mishnah 5
+
+<b>כופת.</b> כלי המיוחד לישיבה, ושל תמרה הוא:
+<b>שקבעו בנדבך.</b> בשורת הבנין:
+<b>בנה עליו ולא קבעו.</b> כדרך שהאומנים עושים שבונים כיפה על גבי נסרים ואח״כ מסירים אותם:
+<b>טמא.</b> אם ישב הזב על הבנין שעליו, נטמא הכופת שתחת הבנין, שהזב מטמא את המשכב ואת המושב שתחת אבן מסמא. וכן כשקבעו ולא בנה עליו וישב הזב עליו כשהוא קבוע, טמא, דלא נתבטל בהכי. אבל כשקבעו ובנה עליו, בטל לגבי כותל וככותל דמי:
+<b>מפץ.</b> כמין מחצלת עשויה מקנים או מגמי:
+<b>על גבי הקורות.</b> של עליה:
+<b>מעזיבה.</b> טיט וצרורות של אבנים שנותנים על גבי התקרה. וכל כמה שלא קבע המפץ בקורות וישב הזב על המעזיבה, נטמא המפץ שתחתיה ולא בטל מתורת כלי, דאי בעי שקיל ליה. וכן אם קבעו ולא נתן עליו מעזיבה וישב הזב עליו, טמא מושב. ולא בטיל עד שיקבע ויתן עליו המעזיבה:
+<b>כדרך קבלתה.</b> שוליה למטה:
+<b>שלא כדרך קבלתה.</b> שוליה למעלה:
+
+Mishnah 6
+
+<b>סדין שהוא טמא מדרס.</b> שראוי לטמא מדרס קאמר, ולא שנטמא מדרס ממש. דא״כ אדתני סיפא אבל טמא טמא מת, ליתני אבל טמא מגע מדרס, כדתני בהקומץ רבה:
+<b>ועשאו וילון.</b> מסך לפתח, או וילון לספינה. ודוקא שעשה בו שינוי מעשה, אבל מחשבה אינה מוציאתו מידי טומאה שהיו ראוין לה:
+<b>אבל טמא טמא מת.</b> מפני שהשמש מתחמם כנגדו ומתעטף בשוליו לפעמים, הלכך לא בטיל מתורת כלי:
+<b>מאימתי טהרתו.</b> שבטל תורת מדרס ממנו:
+<b>משיתפר.</b> בתוספתא מוכח דבית שמאי בעו שיקרענו ויתקננו למדת הפתח, ויתפור בו לולאות לתלותו במסך או בספינה. ובית הלל דאמרי משיקשור, לא בעו קריעה, אלא משיקשור בו הלולאות כדי לתלותו בהם. ואית ספרים דגרסי, בית שמאי אומרים משיתבר. והיא היא. כלומר משישברוהו ויקרעוהו כדי לתפרו למדת הפתח:
+<b>ר׳ עקיבא אומר משיקבע.</b> מעת שיתלה אותו על הפתח או על הספינה. והלכה כבית הלל:
+
+Mishnah 7
+
+<b>לארכה טהורה.</b> אור״ך הקנה לאורך המחצלת, טהורה. דלא חזיא לשכיבה, שהקנים מזיקין לשוכב, ולא חזיא כי אם לסיכוך:
+<b>כמין כי.</b> יונית. שהיא כמין כ׳ הפוכה שלנו. כלומר, לעולם היא טמאה עד שימשוך הקנים משלשה צדדים. והלכה כחכמים:
+<b>עשאם לרחבה.</b> אורך הקנה לרוחב המחצלת:
+<b>ד׳ טפחים.</b> כשיש בין קנה לקנה ד׳ טפחים, חזיא לשכב בין שני הקנים:
+<b>נחלקה לרחבה.</b> ונשברו הקנים שלה לחצי:
+<b>רבי יהודה מטהר.</b> דלא חזיא לשכיבה. ואין הלכה כר׳ יהודה:
+<b>המתיר ראשי המעדנים.</b> מנהג עושי מחצלאות כשמשלימין המחצלת נשאר כמין מלל, וגודלים אותו בכל שני טפחים גדיל אחד וקושרו שלא יסתר האריג. ואם ניתר עומד לסתירה ונתבטל מתורת כלי וטהורה:
+<b>מעדנים.</b> קשרים. כמו וילך אליו אגג מעדנות (שמואל א׳ ט״ו), כלומר, קשור כדרך שקושרים האסורים. וכן התקשר מעדנות כימה (איוב ל״ח:ל״א):
+<b>שהם של ששה טפחים.</b> שני טפחים בין מעדן למעדן וטפח מכאן וטפח מכאן:
+<b>משתקנב.</b> משיחתוך ויקטום ראשי קרומים הבולטים. וזו היא קניבה:
+
+Chapter 21
+
+
+
+Mishnah 1
+
+<b>הנוגע בכובד העליון.</b> שני עצים עגולים יש לאורג, האחד שחוט השתי כרוך בו, והשני שלפניו שכל זמן שאורג והולך כורך בו היריעה הנארגת. ולפי שהם כבדים, נקראים כובד. וכובד העליון הוא שלפניו, וכובד התחתון הוא הרחוק ממנו שכל השתי כרוך בו:
+<b>בנירים.</b> הן חוטים הארוגין על הקנה, ובעבורן מגביהין קצת החוטים ועושין דרך שילך בו הארג בחוט:
+<b>וקירוס.</b> מסרק שבו מכים על האריגה ומחברים החוטים:
+<b>בחוט שהעבירו על גבי ארגמן.</b> לאחר שנעשית הרקמה משימין חוטין עליה שלא תתלכלך, ואותן חוטין לא הוו חיבור לבגד:
+<b>ובעירה.</b> הוא אירא האמור בפרק קמא דשבת (דף י״א) ולא גרדי באירא שבאזנו. והיא חתיכה קטנה מצמר או מפשתן או מצמר גפן שאורגים בתוך המטפחות לנוי, וזורק אותו בתוך השתי וחוט של ערב כרוך בתוכה, ויש מהן שחורים ואדומים. ואם אינו עתיד להחזירה, כגון שהיא אדומה ועתה רוצה להכניס אירא שחורה, אע״פ שלא פסקה מן הבגד לא הויא חיבור:
+<b>בנפש המסכת.</b> חוטי הערב שהולכים בתוך המסכת כנפש בתוך הגוף, וכל דבר שהאורג נותן בתוך המסכת לתקן אריגתו, קרוי נפש. והנוגע בהן כנוגע בבגד דהוו חיבור:
+<b>שתי העומד.</b> שצריך עדיין לבגד ועומד ליארג:
+<b>ובכפול שהעבירו על גבי ארגמן.</b> חתיכת בגד שתופרים על הארגמן שלא יתלכלך, הוי חיבור לבגד:
+<b>עירה שעתיד להחזירה.</b> כדפרישנא לעיל:
+<b>בצמר שעל האימה.</b> ויש שגורסים העימה בעי״ן והכל אחד. והוא מקל ארוך או קנה שהנשים כורכות בו את הצמר וטוות:
+<b>באשוויא.</b> בצמר שעל האשוויא. ואימא ואשוויא שתיהן לטוות עשויות, אלא שמשונות זו מזו בצורתן:
+<b>טהור.</b> דאינו חיבור:
+<b>פיקה.</b> כמין עיגול קטן של מתכת ויש בו נקב, והנשים נותנות אותו בראש הפלך להכבידו. וקורים לו בלע״ז פוסרול״ו:
+<b>עד שלא פירעה.</b> קודם שיתירנה:
+<b>משפירעה.</b> לאחר שהתירה:
+
+Mishnah 2
+
+<b>קטרב.</b> מפורש למעלה פרק כלי מתכות, שהן שני עצים משני צדי העול והן נקובים, ומכניסים בתוך אותו נקב עץ ושמו קטרב, וקושרים אותו שלא ישמטו הבקר:
+<b>בעין.</b> בגד של צמר או עור או שק שכורכים על צואר הבהמה והעול עליו:
+<b>עבות.</b> עץ ארוך ועב שבמחרישה, שנכנס בתוך העול:
+<b>והחרב.</b> עץ עשוי כדמות חרב שתופס בו החורש:
+<b>והכורך.</b> עץ עקום דומה למרכב והוא הנטוש על הקרקע בעת החרישה:
+<b>ביצול.</b> עץ שתופס אותו החורש בידו, ובו מטה המחרישה לכל צד שירצה. ופירוש יצול, מטה. לא תטה משפט (דברים ט״ז:י״ט), מתרגמינן לא תצלי דין:
+<b>עין של מתכת.</b> טבעת של מתכת:
+<b>לחיים.</b> שני עצים שבנקבי העול:
+<b>עריין.</b> עשוי כמין כלי של מסתת אבנים ובו משבר גושים של עפר. וקרוי עריין, מלשון ערער תתערער (ירמיהו נ״א:נ״ח), ערו ערו עד היסוד בה (תהילים קל״ז:ז׳) ואין הלכה כרבי יהודה שמטהר בלחיים:
+
+Mishnah 3
+
+<b>מגרה.</b> ברזל מלא פגימות שמנסרים בו הלוחות והנסרים. ובלע״ז סיג״א. ויש למגרה שני עצים, אחד מצד זה ואחד מצד זה, שבהם תופס חרש עצים בשעה שמנסר הלוחות, והעצים הללו הן בית יד למגרה. ואם נטמאת המגרה, הנוגע בהן טמא, דהוו לה ידות:
+<b>בחוט ובמשיחה.</b> בראש העצים הללו שהן בית יד, קושרין חוט ומשיחה וחבל שהולך על אורך המגירה ומחבר בין שניהן ומעמידו:
+<b>באמה.</b> עץ ארוך שבאמצע אלו השני עצים והולך על אורך המגרה, קרוי אמה:
+<b>ובסניפין.</b> עץ קטן נתון מן החוט והמשיחה עד האמה, ובו פותלין וגודלין החוט והמשיחה, וראשו אחד בתוך החוט וראשו אחד באמה. ופעמים ישים שנים:
+<b>מכבש.</b> מקום יש לו לחרש עצים שכובש ועוצר שם העצים העקומים והלוחות העקומות והעקושות כדי שיתישרו, וכן עוצר שם העצים והנסרים שלא יתנועעו לכאן ולכאן עד שיתקנם למלאכתו:
+<b>קשטנית.</b> כמין קשת קטן של עץ שתוחבים בו ברזל של מקדח כשרוצה לקדוח בו, והאדם אוחז בקשת ומגלגל בו את הברזל. ואם הברזל טמא לא נטמא הקשת, דלא הוי חיבור, שדרכם היה שלא לחבר הקשת בברזל:
+<b>מסר הגדול.</b> מגירה גדולה שעשויה לנסר קורות, ועושים לה כמין מרובע מעצים דקים, והמגירה באמצע, ואותו המרובע קרוי מלבן:
+<b>טהור.</b> שאין טמא אלא מקום אחיזת בית יד בלבד. ואין הלכה כר׳ יהודה:
+<b>ביתר.</b> חבל הקשת. לשון כוננו חצם על יתר (שם י״א):
+<b>אע״פ שהיא מתוחה.</b> אע״פ שהחץ ביתר ובקשת ומתוחה לירות בה ונטמא החץ, לא נטמא הקשת והיתר, שאין החץ חיבור לקשת ויתר:
+<b>אישות.</b> בריה שאין לה עינים. התנשמת מתרגמינן אישותא. וצדין אותה לפי שמפסדת את השדות:
+<b>טהורה.</b> שאינה חשובה כלי:
+<b>כל זמן שהיא מתוחה.</b> והחץ של ברזל בה. אם נטמא החץ נטמאת המצודה. ואין הלכה כר׳ יהודה:
+
+Chapter 22
+
+
+
+Mishnah 1
+
+<b>השלחן והדלפקי.</b> כלי עץ שמשימין בו צלוחיות ואשישות ואוכלין ומשקין, וממנו נוטלין ומשימין על השלחן:
+<b>ושייר בהן מקום הנחת הכוסות.</b> שלא נפחת או שלא חיפן. דאי הוה כולו מחופה שיש, היה טהור ככלי אבנים, דבתר חפויו אזלינן:
+<b>מקום הנחת חתיכות.</b> של לחם ושל בשר. דאם אין בשלחן מקום הנחת חתיכות, לאו שלחן הוא ולאו דולפקי הוא. ואין הלכה כר׳ יהודה: 
+
+Mishnah 2
+
+<b>ניטלה אחת מרגליו טהור.</b> דלא חזי לשלחן, שהרי אינו ראוי לאכול עליו:
+<b>ניטלה שלישית טמא.</b> שראוי לאכול עליו כמו על גבי טבלא. והוא שיחשוב לאכול עליו:
+<b>אינו צריך מחשבה.</b> דכיון שראוי לאכול עליו הרי הוא מקבל טומאה:
+<b>וכן הדלופקי.</b> דינו כדין השלחן, וכשם שנחלקו בשלחן כך נחלקו בדלופקי. ואין הלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>ספסל.</b> דף רחב וארוך, בראשו אחד תקוע מתחתיו דף גבוה וכן בראשו השני, כדי להגביהו מן הקרקע שיהיה ראוי לישב עליו:
+<b>ניטל השני טהור.</b> ולא דמי לשלחן דכשניטלו שלש רגליו טמא, דספסל שנשברו שני ראשיו לא חזי לישיבה, שהיושב עליו כיושב על גבי קרקע:
+<b>אם יש בו גובה טפח טמא.</b> שהדף העב טפח חזי לישיבה:
+<b>שרפרף.</b> ספסל להדום רגליו של אדם:
+<b>הכסא שלפני קתדרא.</b> דינו כשרפרף:
+
+Mishnah 4
+
+<b>שניטלו חפויו.</b> לשון חפי פותחת, כמין שינים יוצאים מכל צד בכסא של כלה, ועשויין כדי שיסמכו עליהן:
+<b>בית שמאי מטמאין.</b> דאכתי חזי לישיבה:
+<b>ובית הלל מטהרין.</b> דלא חזי לכלה, והוי כנשבר:
+<b>אף מלבן הכסא טמא.</b> כלומר, אף מלבן הכסא בפני עצמו בלא הכסא ובלא חפויו טמא, כל שכן שהכסא בלא חפויו טמא. מלבן, צורת לבינה מרובעת עושים על הכסא ויושבים עליו:
+<b>כסא שקבעו בעריבה.</b> הביא כסא ממקום אחר וקבעו בעריבה דרך ישיבתו. ועריבה אינה טמאה מדרס, דחזיא ללישה:
+<b>בית שמאי מטמאין.</b> דלא בטל כסא לגבי עריבה:
+<b>ובית הלל מטהרין.</b> ממדרס דבטל כסא לגבי עריבה. אבל כסא העשוי בעריבה עצמה מודו בית שמאי לבית הלל דטהור:
+<b>ושמאי אומר.</b> אף כסא העשוי בעריבה עצמה טמא מדרס:
+
+Mishnah 5
+
+<b>כסא שלא היו חפויו יוצאים.</b> שאין הנסרים בולטים חוץ מן הכסא. שהכסא עשוי מארבע עצים ונסרים קבועין משלש רוחות הכסא עומדין גבוהים תחת העצים מהודקים זה אצל זה, וממעל לעצים לוחות עשויין לישב עליהן. ואם נשברו הלוחות העשויות למושב, יכול להטות הכסא לכל צד שירצה ולישב על אותן הנסרים הקבועים בשלש רוחות של כסא, אבל כשהן בולטים לחוץ אינו יכול להטותו על צדו. וחפויו דהכא לאו כחפויו דרישא שהן כמו שינים בולטים, אלא לנסרים שמחפין העצים קרי חפויו:
+
+Mishnah 6
+
+<b>שניטל חפויו האמצעי.</b> שניטל לוח האמצעי ונשאר לוח מכאן ולוח מכאן:
+<b>טמא.</b> דחזי לישיבה:
+<b>אם היה רחב טפח.</b> חזי לישיבה. ואם לא, לא:
+
+Mishnah 7
+
+<b>שנים מחפויו.</b> מלוחות העשויות למושב:
+<b>רבי עקיבא מטמא.</b> ואין הלכה כר׳ עקיבא:
+<b>ונשתייר בו בית קבלה.</b> שהוא חלול קצת וראוי לקבל רמונים, טהור. ולא מטמאינן ליה מפני שיש לו בית קיבול.
+<b>מפני שבטל העיקר.</b> דעיקרו לישיבה עביד ולא לבית קיבול, והואיל ונתבטל העיקר שבעבורו היה חשוב כלי, בטלה הטפילה, ולא מטמא מטעם שיש לו בית קיבול. וכן הלכה. דהכי תנן לעיל פרק המפרק, גבי משפלת. ובפרק כרים וכסתות גבי חמת:
+
+Mishnah 8
+
+<b>שידה.</b> עשויה כמין ארון. ובשידה שאינה מחזקת ארבעים סאה מיירי, שהיא מקבלת טומאה:
+<b>שניטל העליון.</b> הכיסוי שעליה:
+<b>התחתון.</b> שוליה:
+<b>ניטל העליון והתחתון.</b> והדפין שבצדדין נשארו:
+<b>וחכמים מטהרין.</b> והלכה כחכמים:
+<b>הסתת.</b> מסתת אבנים. והוא מתקן לו מקום לשבת בקצה האחד מהאבן כשמסתת בקצה השני:
+
+Mishnah 9
+
+<b>כופת.</b> חתיכת עץ עבה ורחבה. והכי משמע פירושו בתוספתא:
+<b>סרקו.</b> ציירו:
+<b>וכרכמו.</b> צבעו בכרכום:
+<b>ועשה בו פנים.</b> פסלו במעצד והשוהו ברהיטני, שיהיו נראים לו פנים יפים:
+<b>רבי עקיבא מטמא.</b> דמושב הוא:
+<b>וחכמים מטהרין.</b> דכחתיכת עץ בעלמא חשיב:
+<b>עד שיחוק.</b> שיחקוק בו מקום ישיבה:
+<b>התקינן לישיבה טהורים.</b> ממדרס. לפי שאין עשויין לישיבה ובטלה דעתו אצל כל אדם:
+<b>סירגן בגמי.</b> על פיהן, כדרך שמסרגין את המטות:
+<b>טמאין.</b> דאין התבן והמוכין יכולין ליפול, וחזי לישיבה:
+
+Mishnah 10
+
+<b>האסלא.</b> בית מושב של ברזל מכוסה עור, ויושבים עליו בבית הכסא:
+<b>פירשה.</b> העור מן הברזל:
+<b>העור טמא מדרס.</b> דעור בפני עצמו חזי לישיבה, והברזל בלא עור לא חזי לישיבה, וחזי לשאר תשמישים:
+<b>טרסקל.</b> סל קטן עשוי מערבה קלופה, ואוכלים עליו לחם:
+<b>והטרסקל טהור מכלום.</b> דמפני קטנו לא חזי לישיבה. ולא לשאר תשמישין, שאין לו דפנות:
+<b>ספסלים שבמרחץ.</b> של שיש הן:
+<b>ששתי רגליו של עץ, טמא.</b> אם ישב הזב עליו טמאין הרגלים של עץ משום מושב. אבל הספסל עצמו טהור, דכלי אבנים אין להם טומאה כלל לא מדברי תורה ולא מדברי סופרים:
+<b>ואחת של אבן טהור.</b> דהוי כאילו הספסל כולו מאבן:
+<b>ששיגמן.</b> שפסלן ותקנן ברהיטני:
+<b>שיהו המים הולכים תחתיהן.</b> ולאו לישיבה עבידי, אבל בני אדם יושבים שם כדי שלא יטנפו ממי המרחצאות היוצאים. והלכה כחכמים:
+<b>קנקילין.</b> כלי שמשימין תחתיו אש וגפרית כדי לעשן הבגדים שעליו:
+<b>שיש בה בית קבלת כסות.</b> שיש לה בית קיבול לקבל הבגדים שעליה:
+<b>ככוורת.</b> מפולשת משני צדדים:
+
+Chapter 23
+
+
+
+Mishnah 1
+
+<b>הכדור.</b> פלוט״א בלע״ז:
+<b>והאימום.</b> דפוס של מנעל. וכל אלו חיצוניהם עור ומלאין מבפנים שער או מוכין:
+<b>והקמיע והתפילין.</b> יש בתוך הבתים של עור פרשיות כתובות בקלף:
+<b>ובמה שבתוכן טהור.</b> אם נטמא אחת מאלו במת ואח״כ נקרע, ונגע אחד במה שבתוכן, טהור, לפי שאין מה שבתוכן חיבור להן ואין מה שבתוכן טמא כמותן:
+<b>הכאוף.</b> כמו אוכף:
+<b>הנוגע במה שבתוכו טמא.</b> אם נטמא האוכף במת. כשם שהנוגע בו טמא, כך הנוגע במה שבתוכו טמא:
+<b>מפני שהתפר מחברו.</b> ועושהו אחד, זה שבפנים עם החיצון:
+
+Mishnah 2
+
+<b>זריז האשקלוני.</b> חגורה רחבה שבה חובשים את הבהמה. תרגום ויחבוש את חמורו, וזריז (בראשית כ״ב:ג׳). ובאשקלון עושים אותן של עץ, וקרויין זריז אשקלוני על שם מקומן:
+<b>מדוכה המדית.</b> מכתשת העשויה במדי. לוקחים חתיכת עץ גדולה עבה וארוכה, וחוקקים כמין מכתשת באמצעה, ורוכבים עליה מכאן ומכאן וכותשים. ולפיכך יש עליו תורת מרכב:
+<b>עביט של גמל.</b> תרגום בכר הגמל, בעביטא דגמלא (שם ל״א):
+<b>טפיטן של סוס.</b> אוכף שעל הסוס בלשון משנה טפיטן שמו, ושל גמל עביט שמו, ושל נאקה אוכף שמו, כל אחד שמו עליו. וכולן מרכב הן, אלא שיש מהן שפעמים עשויין לישב עליהן:
+<b>טפיטן של סוס טמא מושב.</b> דאין טמא מרכב אלא המיוחד לרכיבה כפיסוק רגלים, ואינו עשוי לישיבה כלל:
+<b>בקונפון.</b> שדה ששוחקים שם המלכים, ורגילים לשבת על הטפיטן של סוס לראות בשחוק המלך, הלכך טמא מושב. קונפון, שדה, בלשון לע״ז קנפ״ו. ואין הלכה כר׳ יוסי:
+<b>אבל אוכף של נאקה טמא.</b> רמב״ם פירש, טמא מושב. ות״ק קאמר לה, דפליג אטפיטן של סוס ומודה באוכף של נאקה שהוא טמא מושב. ורבותי פירשו, אבל אוכף של נאקה טמא מרכב. ורבי יוסי קאמר לה, דמודה לת״ק באוכף של נאקה שאינו מיוחד אלא לרכיבה: 
+
+Mishnah 3
+
+<b>חלק מגעו ממשאו.</b> דנושא מטמא בגדים ואין נוגע מטמא בגדים:
+<b>תפית של חמור.</b> עצים שנותנים על גב החמור לחבר ולקשור עליהם המשא. ואינן ראויין לא לרכיבה ולא לישיבה:
+<b>שינה את הנקבים.</b> דבשינוי נקביהן נותן מקום לאדם לישב שם:
+<b>או שפרצן.</b> שהסירם ממקומם ונתנן זה לצד זה. ויש מפרשים, תפית של חמור טהורה לפי שאין ברחבה טפח, וכל שאין ברחבה טפח לא חזי לישיבה, וכששינה את הנקבים דהיינו שהרחיב מקום המושב או שפירצן ונעשה מקום המושב רחב טפח, טמאה: 
+
+Mishnah 4
+
+<b>המטה והכר והכסת של מת.</b> אע״ג דמת אינו מטמא מדרס והנך למת עשויין ולא לישב עליהן, אפ״ה טמאים מדרס, מפני שהנשים יושבות עליהן [ומבכות את מתיהן]:
+<b>ומשבר של חיה.</b> מושב האשה היולדת. על האבנים (שמות א׳) מתרגמינן על מתברא:
+<b>שהוא כורם עליו.</b> גרסינן. כלומר מקפל ומתקן שם את הבגדים:
+<b>אמר ר׳ יוסי אין בהן משום מושב.</b> ומתני׳ דפרקין דלעיל דתנן כסא של כלה שנטלו חפויו דמשמע הא לא נטלו חפויו טמא. פליגא אדר׳ יוסי. ואין הלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>החרם.</b> לשון מצודים וחרמים (קהלת ז׳). רשת עשויה מחוטים נקשרים זה בזה ובו נקבים נקבים, אלא שיש מעט בתחתית הרשת שהוא ארוג כבגד, וקרוי זוטו. והרשת כולה מקבלת טומאה מפני הארוג כבגד שבתחתיתה:
+<b>הרשתות והמכמרות.</b> מיני מצודות שצדין בהן חיות ועופות ודגים:
+<b>מדף.</b> הציידין שצדין עופות מביאין לוח של עץ ומניחים תחת הלוח חטין או פתיתים, והעוף בא לאכול אותם ונופל הדף עליו ונתפס:
+<b>פלצור.</b> מין מצודה של עץ:
+<b>הסכרין.</b> הסותמים וסוכרים את המים. לשון ויסכרו מעינות תהום (בראשית ח׳:ב׳):
+<b>טמאים.</b> מקבלים טומאה אם נגעו במת או שרץ:
+<b>אקון.</b> סל שצדים בו דגים:
+<b>רטוב.</b> סל שצדים בו עופות:
+<b>כלוב.</b> עשוי מנצרים של ערבה קלופה או מגמי, ויש חלל כאצבע או פחות בין נצר לנצר, ומניחים שם עופות. וקורים לו בלע״ז גביא״ה. ובמקרא, ככלוב מלא עוף (ירמיה ה׳ כ״ז):
+
+Chapter 24
+
+
+
+Mishnah 1
+
+<b>שלשה תריסין הן.</b> שלשה דינים חלוקין זה מזה יש בתריסין דהיינו מגינים:
+<b>תריס הכפוף.</b> המצויין אצלנו, שמקיפים את האדם משלש רוחות:
+<b>טמא מדרס.</b> דעשוי לשכיבה, ששוכבים עליו במלחמה. וכל שכן שטמא טמא מת, דקיימא לן כל הטמא מדרס טמא טמא מת:
+<b>שמשחקים בו בקומפון.</b> בשדה של עמק המלך, באים שנים כל אחד חרבו בידו ותריס קטן עגול שאינו כפוף בידו השמאלית, ולמדין להגן כל אחד במגינו שלא יכהו חבירו. וקורין לו אשגרימ״ר בלע״ז:
+<b>טמא טמא מת.</b> והוא הדין שטמא טומאת שרץ ונבילה ושאר טומאות כולן, חוץ ממדרס, שאינו נעשה אב הטומאה אם שכב עליו הזב או ישב, אלא ראשון כמגעו של זב:
+<b>ודיצת הערביין.</b> תריס קטן ביותר שהערביים עושים לדיצה ולשמחה ולשחוק, ואינו כלי של תשמיש:
+
+Mishnah 2
+
+<b>כקתדרא.</b> שהיא קצרה ומוקפת משלש רוחות:
+<b>טמאה מדרס.</b> דמיוחדת לישיבה:
+<b>כמטה.</b> שהיא ארוכה ומיוחדת להניח בה פרקמטיא, והשוכב בה אומרים לו עמוד ונעשה מלאכתנו:
+<b>ושל אבנים.</b> העשויה להוליך בה אבנים:
+<b>טהורה מכלום.</b> לפי שפרוצה מתחתיתה נקבים גדולים כמוציא רמון:
+
+Mishnah 3
+
+<b>שנסדקה טמאה מדרס.</b> דכיון שנסדקה ואינה ראויה ללישה, מיחדין אותה לישיבה:
+<b>טמאה טמא מת.</b> דכלי תשמיש היא:
+<b>הבאה במדה.</b> שמחזקת ארבעים סאה בלח שהן כוריים ביבש:
+<b>טהורה מכלום.</b> שמפני כובדה וגודלה אינה מיטלטלת מלאה, ואנן דומיא דשק בעינן דמיטלטל מלא וריקן:
+
+Mishnah 4
+
+<b>תיבה שפתחה מצדה.</b> משמשת ישיבה עם מלאכתה, שיכולים להשתמש בה כשהוא יושב, בזמן שפתחה מצדה. משא״כ כשפתחה מלמעלן. והבאה במדה דתנינן במתניתין שהיא טהורה מכלום, אאינה מיוחדת למדרס קאי, דהטמאה מדרס אפילו באה במדה לעולם היא טמאה:
+
+Mishnah 5
+
+<b>תרבוסים.</b> כלים של עור כעין ארגזים:
+<b>של ספרים.</b> מקיזים דם:
+<b>טמא מדרס.</b> גדול הוא וחזי לישיבה או למזגא עליה:
+<b>שאוכלים עליו.</b> כלי תשמיש הוא:
+<b>ושל זיתים.</b> שסוחטין בו הזיתים, לא חשיב כלי של משמשי אדם:
+
+Mishnah 6
+
+<b>בסיסאות.</b> ואת כנו מתרגמינן וית בסיסיה:
+<b>ושל דלפקי.</b> כלי עץ שמשימים בו צלוחיות ואשישות ואוכלים ומשקים, וממנו נוטלים ונותנים על השלחן. והבסיס שלפניו אינו לישיבה, אבל תורת כלי עליו:
+<b>ושל מגדל.</b> אוצר של עץ. ארמריא״ו בלע״ז:
+<b>טהור מכלום.</b> דלאו כלי הוא וצורתו מוכחת עליו:
+
+Mishnah 7
+
+<b>שלש פנקסיות הן.</b> העשוין לכתוב בהן. כמו חנוני על פנקסו:
+<b>אפיפורין.</b> לוח שמניחים עליו אבק של עפר וכותבים בו חשבונות. וגדול הוא וחזי לישיבה:
+<b>שיש לה בית קבול שעוה.</b> לוח שטחין פניו בדונג ורושמין על הדונג בחרט:
+<b>וחלקה.</b> שאין בה שעוה, וכותבים עליה בדיו, ואין לה בית קיבול:
+
+Mishnah 8
+
+<b>של זגגים.</b> שמניחים עליה כלי זכוכית:
+<b>סרגין.</b> עושי המרכבות. בערבי קורין למרכב, סירג. ויש מפרשים, שמסרגים את השבכות. וטהורה מכלום לפי שאינה ממשמשי אדם:
+
+Mishnah 9
+
+<b>משפלות.</b> קופות עשויות להוציא בהם זבלים לשדות:
+<b>של זבל טמאה מדרס.</b> לפי שראויה לישיבה:
+<b>והפוחלץ.</b> עשוי כעין מכבר מעשה רשת, והנקבים שלו רחבים יותר ממשפלת של תבן. ואינה ראויה אפילו לקבל תבן, שנקביה רחבים ביותר, וגם אינה ראויה לישיבה, שחבלים שלה קשים ואין ראויין לישב עליהן, הלכך טהורה מכלום:
+
+Mishnah 10
+
+<b>מפצים.</b> כמין מחצלאות עשויות מחילף ומסיב וקנה וגומא וגמי וכיוצא בהן:
+<b>ושל צבעים.</b> שהצבעים נותנים עליהם הבגדים:
+<b>טמא טמא מת.</b> שאינם מיוחדים לישיבה, אבל תורת כלים יש להן:
+<b>ושל גתות.</b> העשויות לכסות בהן ענבים וזיתים:
+
+Mishnah 11
+
+<b>חמתות.</b> נאדות של עור:
+<b>תורמלין.</b> כיסין גדולים של עור, שהרועה מניח חפציו לתוכן:
+<b>המקבלים כשיעור.</b> המפורש למעלה בריש פרק כרים. החמת של שבעת קבים. והתורמל של חמשת קבין. וכל שכן אם מחזיקים יותר, דאז משמשים ישיבה עם מלאכתן. אבל פחות מכאן לא:
+<b>ושל עור הדג טהורים מכלום.</b> דכל הבא מבריות שבים, טהור:
+
+Mishnah 12
+
+<b>לשטיח.</b> לשטוח בארץ לישב עליו:
+<b>לתכריך הכלים.</b> לכרוך בו את הכלים, כגון סכינים ומספריים ומחטים כדי לשמרן:
+<b>ושל רצועות ושל סנדלים.</b> עור העומד לחתוך ממנו רצועות וסנדלים, טהור מכלום, דמחוסר מלאכה הוא. אבל רצועות המתוקנות כבר, טמאות, כדמוכח במסכת נגעים פרק י״א:
+
+Mishnah 13
+
+<b>לוילון טמא טמא מת.</b> העשוי למסך לפני הפתח, טמא, לפי שהשמש מתעטף בשוליו לפעמים ומתחמם בו:
+<b>של צורות.</b> בגד שהוא ביד רוקם ובו מיני צורות כדי לראות בו לעשות כמותו בבגד אחר:
+
+Mishnah 14
+
+<b>של ידים טמאה מדרס.</b> לפי שפעמים נותנה על הכסת וישן עליה:
+<b>ושל תכריך נבלי בני לוי.</b> שהיו הלוים כורכים כלי השיר שלהן במטפחת. ודרך שאר בני אדם לעשות להן תיק של עור, ואף הן טהורים:
+
+Mishnah 15
+
+<b>פרקלינין.</b> צורת יד של עור שנושאים ציידי עופות כשתופסים בידיהן העוף, שקורין אשטו״ר ואשפרוי״ר, ובו יוצאים לצוד חיה או עוף:
+<b>טמא מדרס.</b> לפי שנשען עליו:
+<b>ושל חגבים.</b> ההולכים לצוד חגבים ונותנים אותם בו:
+<b>ושל קוצים.</b> ללקט קוצים. ואית דגרסי של קייצים, המייבשים פירות הקיץ, כגון העושים גרוגרות וצמוקים בשדה:
+
+Mishnah 16
+
+<b>סבכות.</b> כיפה שנושאות הנשים על ראשן, עשויה כעין רשת שיש בה נקבים דקין:
+<b>של ילדה.</b> ראוי לישיבה, ולכך טמאה מדרס:
+<b>של זקנה.</b> מעשיה מוכיחים עליה שאינה ראויה לישיבה. ובתוספתא תניא, של זקנה טמאה מדרס, שאינה מקפדת עליה ופעמים יושבת עליה. ושל ילדה שמקפדת על כליה, אינה יושבת עליה, ולכך טמאה טמא מת:
+<b>ושל יוצאות החוץ.</b> סודר שנותנות הנשים על ראשן כשיוצאות לחוץ. ויש מפרשים, יוצאות החוץ, תרגום זונה נפקת ברא, כלומר סבכות של זונות:
+<b>טהורות.</b> לפי שאינן חשובות כלי. פירוש אחר, סבכות שנקרעו ורוב שער האשה יוצא לחוץ, שאינן מקבלות רוב שער ראשה של אשה:
+
+Mishnah 17
+
+<b>מהוהה.</b> בגד ישן ובלוי:
+<b>שטלייה.</b> כמו שטלאה. מלשון טלאי על גבי טלאי. כלומר ששם הישנה טלאי על החדשה:
+<b>הולכים אחר הבריאה.</b> דנין אותה כדין הבריאה, אם טמאה טמאה, ואם טהורה טהורה:
+<b>קטנה על הגדולה.</b> בין שתיהן מהוהות בין שתיהן בריאות:
+<b>הולכים אחר הגדולה.</b> ואם הגדולה נקובה כמוציא רמון שבשבירה כזו נטהרה, גם הקטנה המחוברת עמה טהורה אע״פ שהיא שלימה. ואם הגדולה שלימה והרי היא מקבלת טומאה, אף הקטנה המחוברת עמה טמאה אע״פ שהיא נקובה במוציא רמון:
+<b>הולכים אחר הפנימית.</b> אם טמאה הפנימית טמאה החיצונה, ואם הפנימית טהורה החיצונה נמי טהורה:
+<b>ר׳ שמעון אומר כף מאזנים.</b> לפרושי מלתא דתנא קמא קאתי. ובכף מאזנים של מתכות טמאה איירי, דאם טלאה בתחתית המיחם מבפנים, טמא המיחם, ואם טלאה מבחוץ, טהור המיחם:
+<b>טלייה על צידה.</b> שהדביק הטלאי על דפנות המיחם לא בתחתיתו, בין מבחוץ בין מבפנים טהור. ומסקנא דכולה פרקין וטעמא דכולהו טמא מדרס וטמא טמא מת וטהור מכלום האמורים כאן הוא, דכל דבר הראוי לשכיבה, והוא שיהיה עשוי לשכיבה או לישיבה או להשען עליו, טמא מדרס. לבד אם הוא כלי חרס דאינו מטמא מדרס, דהכי ילפינן מקרא דכתיב (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו, מקיש משכבו לו, מה הוא יש לו טהרה במקוה אף משכבו שיש לו טהרה במקוה, יצא כלי חרס שאין לו טהרה במקוה. והמפץ העשוי לשכיבה, אע״פ שאין לו טהרה במקוה מדכתיב (שם י״א) כל כלי אשר יעשה מלאכה בהם במים יובא, והאי לאו כלי הוא, מכל מקום טמא מדרס, דמרבינן ליה מקרא דכתיב כל המשכב, כל לרבות את המפץ, ואין לו טהרה עד שיחתך וישאר ממנו פחות מששה על ששה. וכלי אבנים וכלי גללים וכלי אדמה, טהורים מכלום. וכן כל דבר הבא מן הים, טהור. וכלי עץ הבא במדה, שמחזיק ארבעים סאה בלח שהם כוריים ביבש, נמי טהור מכלום, לפי שאינו מיטלטל מלא. וכן דבר שאין עליו תורת כלי, או שיש לו תורת כלי ואינו ממשמשי אדם אלא משמשי משמשיו, טהור, כגון תרבוס של זיתים ומפץ של גתות וסדין של צורות, דאמרינן במתניתין שהן טהורין מכלום, דלא חשיבי כלים של משמשי אדם:
+
+Chapter 25
+
+
+
+Mishnah 1
+
+<b>כל הכלים יש להם אחוריים ותוך.</b> כלים שנטמאו במשקין טמאים, אם נגעו המשקין מאחוריהן של כלים נטמאו אחוריהן ולא נטמא תוכן, משום דטומאת משקים לטמא כלים לאו דאורייתא, הקלו חכמים בטומאתן. אבל אם נטמא תוכן, כגון שנגעו משקין טמאין בתוכן, נטמאו אחוריהם. והיינו דתנן יש להן אחוריים ותוך, כלומר שחלוק דין אחוריהם מדין תוכן:
+<b>כגון הכרים והכסתות.</b> ואע״פ שמשתמשים בהן בתוכן ובאחוריהן, שראוי להפכן ולעשות תוכן אחוריהן ואחוריהן תוכן, אע״פ כן חלוק דין תוכן מדין אחוריהן:
+<b>מרצופין.</b> שקין גדולים של עור שמוליכים בהן סחורות בספינות:
+<b>כל שיש לו תוברות.</b> לולאות, כמו שיש למכנסים, תפורות לאחוריו של בגד:
+<b>יש לו אחוריים ותוך.</b> דכיון דיש לו תוברות לא חזי להפכו, ותוכו חלוק מאחוריו. אבל כשאין לו תוברות, דחזי להפכו, אין תוכו חלוק מאחוריו, אלא כשנגעו משקים טמאים בין מאחוריו בין מתוכו נטמא כולו. והלכה כר׳ יהודה:
+<b>השלחן והדלפקי.</b> קסבר ר׳ יהודה, כיון דפניו משופים וחלקין, הפנים ההם נדונים תוכו. והלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>מרדע.</b> הוא מקל ארוך עגול ועב שליש טפח, ובראשו האחד ברזל רחב מחודד לחתוך בו שרשים, ושמו חרחור, ובראשו השני ברזל כמו מרצע, ושמו דרבן, שבו מלמד הפרה לתלמיה:
+<b>משבעה לחרחור מארבעה לדרבן.</b> אם נפלו משקין טמאים על החרחור, אין טמא מן המרדע אלא שבעה טפחים ואם על הדרבן נפלו, אין טמא אלא ארבעה. ורמב״ם פירש, שאם נפלו משקין טמאין במרדע חוץ לשבעה טפחים מן החרחור או חוץ לארבעה טפחים מן הדרבן, הוי ככלי שנטמאו אחוריו ולא נטמא תוכו, ואותן שבעה טפחים הסמוכים לחרחור והארבעה הסמוכים לדרבן לא נטמאו:
+<b>אלא לשיריים.</b> כשנתנו חכמים שיעור לחרחור שבעה ולדרבן ארבעה, לא נתנו אלא לענין זה שאם נשבר המרדע ונשאר סמוך לחרחור שבעה טפחים או סמוך לדרבן ארבעה, טמא, מפני שראוי לעשות מעין מלאכתו. פחות מכאן, הוי כשברי כלי וטהור. והלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>זומא ליסטרא.</b> כלי שראשו אחד כף וראשו האחר מזלג בכף מעלין בו מרק מן הקדרה ובמזלג מעלין בו בשר:
+<b>ר׳ יהודה אומר אין להם.</b> אחוריים ותוך. טעמא דר׳ יהודה, משום דכל הני כלים יש מאחוריהן חקק בית מושב כעין שעושים לכלי כסף, ופעמים שכופהו על פיו ומשתמש בחקק שבאחוריו:
+<b>ר׳ שמעון אומר יש להם.</b> לענין מה שבתוך הכלי יש להן דין אחוריים ותוך, שאם נטמאו אחוריו לא נטמא מה שבתוך הכלי. אבל לענין הכלי עצמו אין חלוק דין אחוריו מדין תוכו, שאם נטמאו אחוריו צריך להטביל את כולו כאילו נטמא תוכו. והלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>הרובע וחצי הרובע.</b> כגון חתיכת עץ עבה וארוכה ובו שתי מדות חקוקות זו אצל זו, אחד מחזיק רובע ואחד מחזיק חצי רובע, ודופן מפסיק בין זו לזו:
+<b>כלי שנטמא תוכו.</b> בתמיה. וכי כלי שנטמא תוכו לא נטמאו אחוריו, ואמאי תנן לא נטמא חצי רובע, והלא אחוריו של רובע היא:
+<b>[שלות] קודמין היא.</b> כל אחת מהן לותה הקדימה מחברתה, כלומר שאין להם קדימה זו על זו. וכשם שאתה אומר שחצי רובע אחוריים לרובע, כך תאמר שהרובע אחוריים לחצי רובע. וכשנטמא הרובע, אחוריו של חצי רובע נטמאו ולא תוכו. וגירסת רבותי, של כת קודמים היא, לפי שכתות של תלמידים היו יושבים לפניו שורות, אמר להם שאלה זו כבר שאלוה ממני הכת של תלמידים יושבים בשורה הקודמת, וכך השבתי להם או שמא וכו׳:
+
+Mishnah 5
+
+<b>הרובע ואחוריו טמאים.</b> הרובע היינו תוכו, ואחוריו היינו הדפנות המקיפות את הרובע מבחוץ. אבל דופן המפסיק בין שניהם, בכלל תוכו של חצי רובע, וטהור צד שכלפי חצי רובע. וכן כשנטמא חצי הרובע, חצי רובע ואחוריו טמאין. חצי הרובע היינו תוכו, ואחוריו היינו דפנות המקיפות חצי הרובע מבחוץ, ודופן המפסיק, צד של כלפי הרובע בכלל תוכו של רובע:
+<b>נטמאו אחורי הרובע.</b> היינו דפנות המקיפות מבחוץ:
+<b>אין חולקין את הגביים.</b> היינו האחוריים, וכל האחוריים טמאין כשנטמא אחד מן האחוריים:
+<b>מטביל את כולו.</b> רובע וחצי רובע. ואין הלכה כרבי מאיר. ודין דופן האמצעי מפורש לעיל בסוף פרק ב׳, דר׳ יוחנן בן נורי אומר חולקין את עביו, המשמש לטמא טמא והמשמש לטהור טהור:
+
+Mishnah 6
+
+<b>כני הכלים.</b> בסיסי הכלים. לשון ואת כנו, דמתרגמינן וית בסיסיה:
+<b>והוגניהן.</b> כמו ואוגניהן, כלומר שפתותיהן:
+<b>ואזניהן.</b> מקום שתוחבין בו הבית יד:
+<b>המקבלין.</b> שיש להן תוך:
+<b>מנגבן והן טהורין.</b> דלא חשיבי הני חיבור להביא טומאת משקין לכלי שיש בו בית קבול, וסגי בניגוב. אבל לכלי שאין לו תוך בעי טבילה:
+<b>ואזניו וידיו טהורין.</b> עבדו רבנן ביה הכירא, כי היכי דלא לשרוף עלייהו תרומה וקדשים. ודוקא בתרומה עבדו הכירא אבל לא בקדשים, כדתנן לקמן בפרקין:
+
+Mishnah 7
+
+<b>בית הצביטה.</b> גרסינן. מקום שאוחזין הכלי כשמושיטין אותו מזה לזה. לשון ויצבט לה קלי (רות ב׳:י״ד) שפירושו ויושט. ואית דגרסי, בית הצביעה, מקום שאוחז בו באצבעו:
+<b>ויש להן בית הצביטה.</b> שאם נטמאו אחוריו, בית הצביטה טהור. ואם נטמא בית הצביטה אחוריו טהורין:
+<b>לעריבה גדולה של עץ.</b> יש לה בית צביטה. אבל לשאר כלים, לא. שבעריבה גדולה יש הפרש בין בית הצביטה לאחוריים, שאם יש משקים באחורי העריבה וידיו טמאות, אוחז בבית הצביטה ואין חושש שמא יגע במשקין שבאחוריו ויחזרו ויטמאו את העריבה:
+<b>ר׳ עקיבא אומר לכוסות.</b> אף לכוסות יש להן בית צביטה:
+<b>לידים הטמאות והטהורות.</b> יש הפרש בין בית הצביטה לאחוריים, לידים הטמאות כדפרישית, ולטהורות כדמפרש לקמן כיצד. ור׳ יוסי סבר לידים טהורות בלבד לא חיישינן, אבל לידים טמאות חיישינן. והלכה כתנא קמא וכדמפרש ר׳ יוסי:
+
+Mishnah 8
+
+<b>היו ידיו טהורות.</b> ועליהם משקה טופח:
+<b>אינו חושש שמא נטמאו.</b> משקין שעל ידיו באחורי הכוס ויחזרו ויטמאו את הידים:
+
+Mishnah 9
+
+<b>אין להם אחוריים ותוך.</b> דהנוגע באחד מהן כנוגע בכולו. ויש להן אחוריים ותוך דתנן לעיל, דוקא לתרומה:
+<b>ואין מטבילין כלים לתוך כלים.</b> כששניהם טמאים, מפני שכבדו של כלי חוצץ. וחשו לקודש יותר מבתרומה:
+<b>יורדים לידי טומאתן במחשבה.</b> כגון טבעת בהמה שאינה מקבלת טומאה, חשב עליה ליתנה באצבע אדם, מקבלת טומאה מכאן ואילך במחשבה זו. אבל טבעת אדם שחשב עליה ליתנה לבהמה, לעולם היא מקבלת טומאה, עד שיעשה בה שינוי מעשה לשנות צורתה:
+<b>ומחשבה אינה מבטלת לא מיד מעשה ולא מיד מחשבה.</b> אם לאחר שחשב על טבעת בהמה לעשותה לאדם שהיא מקבלת טומאה במחשבה זו חזר וחשב עליה להחזירה לבהמה, אין מחשבה זו השניה מעלה מידי טומאה שירדה לה במחשבה הראשונה:
+
+Chapter 26
+
+
+
+Mishnah 1
+
+<b>סנדל עמקי.</b> סנדלים הנעשות בכפר עמקי:
+<b>כיס של שנצות.</b> כמין רצועות תחובות בלולאות בשפת הכיס ומושכים אותן אילך ואילך והכיס נסגר מאליו:
+<b>כפיפה מצרית.</b> סל עשוי מצורי הדקל. מביאין נצרים והוצין וקורעין אותן ועושים מהן כמין חוטין ועושין מהן כפיפה וחבלים:
+<b>סנדל לדיקי.</b> סנדל שעושים אנשי לדיקיא:
+<b>הרי אלו מיטהרין ומיטמאין שלא באומן.</b> משום דכל הני יש להן רצועות ואין צריך לקשרן, אלא מותח ברצועות והן נסגרים מאליהן, וכן נפתחין מאליהן על ידי רצועות אחרות שמושך בהן, כעין שעושין לכיסין במקומנו. ואם הותרו אותן הרצועות דשוב אין ראויין לסגור ולפתוח, טהורים. ורבי יוסי סבר דאף על פי שהן מותרים, טמאין, כיון דהדיוט יכול להחזירם. חוץ מן הכפיפה, דאף האומן אינו יכול להחזירם. והלכה כר׳ יוסי:
+
+Mishnah 2
+
+<b>שניטלו שנציו.</b> לרבנן מיירי שלא ניטלו לגמרי אלא שניתקו מן הלולאות ועדיין תלויות בכיס. ולרבי יוסי אפילו ניטלו לגמרי, מפני שהדיוט יכול להחזירם:
+<b>נפשט.</b> הכיס ונעשה כמין עור חלק שאין לו בית קיבול, טהור:
+<b>טלה עליו מטלית.</b> נתן בשוליו טלאי, כלומר חתיכה קטנה של עור חיבר בו מלמטה, דדרך הכיסים מכניסים עור קטן בין התפירה וכשפושטו נשאר אותו העור ולא בטל קיבולו:
+<b>לא נטמא חברו.</b> דטומאת משקין לטמא כלים לאו דאורייתא ולא חשיב חיבור:
+<b>צרור המרגלית.</b> מניחין מרגלית בתוך עור להיות שמורה שם וקושרים אותו, וכשמוציאין המרגלית נשאר העור כמו כיס עד שיטרח ויפשט, מחמת אותה מרגלית שעמדה ימים רבים ונצרר:
+<b>צרור המעות.</b> כמו צרור המרגלית. וטעמא דצרור המרגלית מטמא טפי, משום דדרך צרור המרגלית לעמוד יותר מצרור המעות, שצרור המעות רגילים להתיר תמיד, משום דלהוצאה ניתנו. והלכה כחכמים:
+
+Mishnah 3
+
+<b>כף לוקטי קוצים.</b> כמין כף יד של עור תופשים מלקטי קוצים בידיהן, שלא ינקבו ידיהן בקוצים:
+<b>טהורה.</b> דאינה עשויה לקבלה:
+<b>הזון.</b> אזור כמין אבנט. ובלשון יוני קורין לחגור זוני:
+<b>ברכייר.</b> דפוס של עור נתון על הברכיים, כדי שיוכלו לעמוד על ברכיהן:
+<b>טמאים.</b> דעשויים לקבלה:
+<b>שרוולים.</b> כמין בית יד של עור דחוק וצר שנותנים בעלי אומנות בזרועותיהן, כדי שלא יפלו בגדיהן הרחבים על ידן ויבטלו אותן ממלאכתן:
+<b>פרקמינין.</b> גרסינן. והוא דבר שמחתל וקושר בו פדחתו:
+<b>בית אצבעות.</b> כמין יד של עור עשוי להכניס אצבעותיו לתוכו:
+<b>קייצין.</b> מלקטי קוצים. פירוש אחר, מלקטי פירות הקיץ:
+<b>האוג.</b> פרי אדום המצוי באילן שגדל ביער מאליו. ופעמים שהמלקטים קוצים ביערים מלקטים האוג ונותנים אותו בבית אצבעות, נמצא שהוא עשוי לקבלה:
+
+Mishnah 4
+
+<b>ותקנה טמא מדרס.</b> עדיין עומד בטומאתו, כיון דאוזן שניה קיימא:
+<b>טהור מן המדרס.</b> אע״פ דנתקנה ראשונה קודם שנשברה שניה, מכל מקום טהור, דפנים חדשות באו לכאן, שלאחר שירדה לה טומאת מדרס נתחדשו לה פנים הללו, ואין זו הראשונה מאחר שכבר נתקלקל בה כדי בטולה:
+<b>אבל טמא מגע מדרס.</b> משום דאוזן ראשונה כשנשברה, ותיקנה שהביא אוזן אחרת תחת השבורה וחיברה לסנדל, נטמאת מגע מדרס, שהרי נגעה בסנדל הטמא מדרס, וכי נשברה אוזן שניה דפרח מינה טומאת מדרס אשתייר ביה טומאת מגע, דכל הסנדל מחובר לאוזן ראשונה שנתקנה:
+<b>עד שנפסקה.</b> אוזן שניה.
+<b>טהורה.</b> דכיון דנשברו שתי אזנים תו לא חזי למידי:
+<b>עקבו.</b> עור של סנדל המכסה את גובה הרגל שכנגד שוקו מאחוריו:
+<b>חוטמו.</b> שעולה כנגד אצבעות הרגל מלפניו:
+<b>טהור.</b> מטומאה דלמפרע, אבל מקבל טומאה מכאן ולהבא:
+<b>סוליים.</b> עור שתחת פרסת הרגל בלבד. שאין לו עקב. ובלע״ז סול״א:
+<b>האמום.</b> דפוס של מנעל עשוי מעור מלא שער:
+<b>ר׳ אליעזר מטהר.</b> דסבר לא נגמרה מלאכתו של מנעל עד שישמטנה מעל גבי האמום:
+<b>וחכמים מטמאין.</b> דחשבי ליה נגמרה מלאכתו. והלכה כחכמים:
+<b>כל חמתות צרורות.</b> נאדות שניקבו נקב המוציאן מידי טומאתן וקשר הנקב:
+<b>טהורין.</b> כמו שהיו, מפני שעתיד להתיר הקשר:
+<b>חוץ מקשר של ערביים.</b> שאינו נוח להתיר:
+<b>צרור שעה.</b> קשר העשוי לפי שעה ועומד להתיר:
+<b>צרור עולם.</b> קשר העשוי להיות קיים לעולם:
+<b>כל חמתות צרורות טהורות.</b> בין צרור עולם בין צרור שעה, ואפילו של ערביים. והלכה כתנא קמא:
+
+Mishnah 5
+
+<b>לשטיח.</b> לשטוח על גבי קרקע ולישב עליו:
+<b>סקורטיא.</b> עור שלובשים העבדנים בשעת מלאכתן:
+<b>קטבליא.</b> עור שמציעין על גבי המטה ושוכבים עליו:
+<b>עור החמר.</b> גרסינן. ולא גרסינן עור החמור. כלומר עור שמשים החמר על בגדיו כשמחמר אחר בהמתו:
+<b>עור הכתן.</b> עור שנותנים לפניהם אומני פשתן כדי שלא ידבק הנעורת של פשתן בבגדיהם:
+<b>עור הכתף.</b> שמשים הכתף בכתפו שלא יזיק לו המשאוי שעל כתפו:
+<b>עור הרופא.</b> רופא החבורות נותן לפניו עור שלא יטנפו בגדיו בדם הפצעים:
+<b>עור העריסה.</b> שמשימים על עריסה של קטן:
+<b>עור הלב של קטן.</b> רגילים היו לחגור עור על מתני הקטן כנגד לבו, שלא יכנו החתול על לבו וימות:
+<b>עור הכר והכסת.</b> של מטה:
+<b>עור הסרוק.</b> עור שחוגרים אומני המסרקות על מתניהן:
+<b>עור הסורק.</b> אומנים הסורקים פשתן:
+<b>ר׳ אליעזר אומר מדרס.</b> וכל שכן טמא מת. דהא תנן בפרק בא סימן [נדה דף מ״ט] כל הטמא מדרס מיטמא טמא מת:
+<b>וחכמים אומרים טמא מת.</b> ולא מדרס, שאין עשויין לישב עליהן. והלכה כחכמים:
+
+Mishnah 6
+
+<b>עב כסות.</b> כגון לבדין שעשה מהן כסות, זהו עב כסות. וכן עב ארגמן, לבד צבוע ארגמן. כך פירשו רבותי. ואני שמעתי, עב כסות, עור שמכסים בו הבגדים. עב ארגמן, עור שמכסים בו ארגמן:
+<b>תכריך כסות.</b> עור שכורכים בו הבגדים:
+<b>תכריך ארגמן.</b> עור שכורכים בו ארגמן:
+<b>חפוי.</b> מכסה. תרגום מכסה, חופאה:
+<b>טהור.</b> דהכי תניא, יכול שאני מרבה חפויי כלים לטומאה, תלמוד לומר (ויקרא י״א:ל״ב) אשר יעשה מלאכה בהם, פרט לחפויי כלים:
+<b>ולמשקלות טמא.</b> והא דתנן לעיל סוף פרק כל כלי עץ שנחלק, זה הכלל וכו׳ העשוי לחיפוי טהור, חיפוי דמשקלות שאני, לפי שהוא עשוי לקבלה, והמשקלות עצמה אינה כלי. והלכה כתנא קמא: 
+
+Mishnah 7
+
+<b>שיש חסרון מלאכה.</b> שעדיין חסרה מעשה ואחר כך תתקיים [המחשבה]:
+<b>אלא העוצבה.</b> שאע״פ שחסרה מלאכה, מחשבה מטמאתה, לפי שאין מקפידין על חסרון מלאכה שלה. ועוצבה הוא עור המכסה את המרכב, ואינה צריכה קיצוע, דכיון דעשויה לכיסוי אינו חושש לקיצוע:
+
+Mishnah 8
+
+<b>של בעל הבית.</b> דאינו עשוי למכרן, ועושה מהן מטות ודולפקאות וטבלאות. חשב עליהן לדבר שראויין לו בלא חסרון מלאכה, מקבלים טומאה מיד:
+<b>ושל עבדן.</b> דעשוי למכור, אין המחשבה מטמאתן. דעביד דממליך ומוכרן והלוקח יעשה מהן מנעלים, ועדיין לא נגמרה מלאכתן לכך:
+<b>של גנב מחשבה מטמאתן.</b> דקננהו ביאוש. דקסבר סתם גניבה יאוש בעלים הוא, דלא ידעי ממאן לתבעו:
+<b>ושל גזלן אין מחשבה מטמאתן.</b> ואע״פ שחשב עליהן לדבר שאין בו חסרון מלאכה. דסתם גזילה אין בו יאוש בעלים, דכיון דידע מאן גזליה אזיל ותבע ליה בדינא:
+<b>חילוף הדברים.</b> סתם גזילה איכא יאוש, דלעיניה שקל מיניה ומחזא חזא דאינש אלמא הוא ומיאש, אבל סתם גניבה, סבר משכחנא ליה לגנב ותבענא ליה לדינא ולא מיאש. והלכה כתנא קמא:
+
+Mishnah 9
+
+<b>עור שהוא טמא מדרס.</b> כגון שטיח וכיוצא בו:
+<b>אף העושה מטפחת מן העור.</b> שהוא טמא מדרס:
+<b>טמאה.</b> המטפחת, שהמטפחת דומה לשטיח, דפעמים שהוא יושב עליה. אבל אם קצץ הכסתות של עור הטמאות ועשה מהן מטפחות, טהורות, מידי דהוי אכלים שנשברו. ומיהו מקבלות טומאה מכאן ולהבא, כדתנן לעיל בפרק כ״ד:
+
+Chapter 27
+
+
+
+Mishnah 1
+
+<b>הבגד מיטמא משום חמשה שמות.</b> כדמפרש ואזיל. משום כלי קיבול, משום מושב, משום אוהלים, משום אריג, משום שלש על שלש. וכל אחד מהם משונה שיעורו זה מזה. כיצד, בגד שיש לו בית קיבול, כגון צרור מרגלית דתנן לעיל, או בית קיבול שמן, או בית קבול שעוה, שיעורו בכל שהוא. [ומשום מושב, אם נטמא] במדרס הזב, שיעורו אין פחות משלשה טפחים על שלשה טפחים. ואם נעשה אוהל למת דכתיב (במדבר י״ט:י״ח) והזה על האוהל, אין טמא בפחות מטפח על טפח. ואם הוא אבנט או חגור, מיטמא משום אריג, אע״פ שאין בו שיעור שיהיה ראוי להקרא בגד, שאין ברחבו שלש אצבעות, אפילו הכי טמא מפני שהוא אריג. וילפינן ליה משק, מה שק טווי ואריג אף כל טווי ואריג. וכל שאר טומאות אין בגד מיטמא ולא מטמא בפחות משלשה אצבעות על שלש אצבעות, דאינו חשוב לא לעניים ולא לעשירים ואינו קרוי בגד:
+<b>השק.</b> הוא האריג משער ונוצה של עזים:
+<b>משום ארבעה שמות.</b> דשיעור שלש אצבעות [על שלש אצבעות] אין בו:
+<b>העור משום שלשה.</b> דלית ביה משום שלש על שלש, ולית ביה נמי משום אריג:
+<b>העץ משום שנים.</b> דלית ביה טומאת אוהלים, כדתנן בפרק במה מדליקין, כל היוצא מן העץ אינו מיטמא טומאת אוהלים. ולית ביה נמי משום אריג, ולא משום שלש על שלש:
+<b>החרס משום אחד.</b> משום בית קיבול בלבד. דלית ביה כל הני דאמרינן. ומדרס נמי לית ביה, דכתיב במדרס הזב (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו, מקיש משכבו לו, מה הוא שיש לו טהרה במקוה אף כל שיש לו טהרה במקוה, פרט לחרס שאין לו טהרה במקוה שאינו נעשה משכב לזב:
+<b>אין לו אחוריים.</b> שאין כלי חרס מקבל טומאה מאחוריו, כדכתיב (ויקרא י״א:ל״ג) וכל כלי חרש אשר יפול מהם אל תוכו וגו׳. ואם נגעה טומאה מאחוריו לא נטמא כלל:
+<b>שהוא מיטמא משום אריג.</b> מה שאין כן בעור, דאפילו חתכו לרצועות דקות וארגן אינו חשוב אריג:
+
+Mishnah 2
+
+<b>הבגד מיטמא.</b> לטמא מת ולכל שאר טומאות חוץ ממדרס, משום שלש אצבעות על שלש אצבעות. משום דחזי לעניים, ואתרבי מדכתיב והבגד. אבל למדרס בעינן מידי דחזי לישיבה, ובפחות משלשה טפחים על שלשה טפחים לא חזי למושב:
+<b>השק.</b> הארוג משער ונוצה של עזים, שיעורו בין לטמא מת בין למדרס אין פחות מארבעה טפחים על ארבעה טפחים:
+<b>שוין.</b> לטמא טומאת מדרס וטמא מת. שק ועור. ומפץ:
+<b>שייריו ארבעה.</b> לענין זה נאמר שיעורו בארבעה, כשבלה ונקרע ונשתייר ממנו שיעור ארבעה טפחים. אבל בתחלת אריגתו אינו מקבל טומאה עד שיארג כולו. ואין הלכה כרבי מאיר:
+
+Mishnah 3
+
+<b>היה עושה שנים מן הבגד.</b> שני טפחים:
+<b>ואחד מן השק.</b> טפח אחד:
+<b>טהור.</b> דאין הגרוע משלים שיעורו של חשוב, דהגרוע שיעורו מרובה. אבל החשוב משלים שיעורו של גרוע, דאפילו בשיעור מועט החשוב מקבל טומאה:
+<b>מן החמור.</b> דסגי ליה בשיעור מועט:
+<b>מן הקל.</b> דבעי שיעור מרובה. ודוקא כסדר הזה הכתוב במשנה מצטרפין לקל שבהן, הבגד והשק, השק והעור, העור והמפץ. אבל בגד ועור, או בגד ומפץ, או שק ומפץ, אין מצטרפין, דהמחברן בטלה דעתו אצל כל אדם. ומיהו לעשות מהן טלאי על גבי מרדעת של חמור, כולן מצטרפין, דמאיזה מהן שיקצע טפח ויעשה אותו טלאי למרדעת של חמור, מצטרף, דאינו מקפיד לשם אם הוא משני מינים:
+
+Mishnah 4
+
+<b>מכולם.</b> מאיזה מהן שיקצע טפח על טפח ראוי לטמא מושב. דהני שיעורי דתנן לעיל, הבגד שלשה על שלשה למדרס והשק ארבעה על ארבעה וכו׳, לא הוי אלא בחתיכת בגד או שק או עור או מפץ שלא חתכה ותקנה לישיבה, אבל המקצע דהיינו המחתך והמתקן מאחד מכולן טפח על טפח כדי לישב עליו, טמא מושב, שכן לפעמים מקציעין ועושים טלאי מאחד מהן למרדעת של חמור ויושבים עליו, ולא הוי אלא טפח על טפח:
+<b>מכל מקום.</b> ואפילו מן הצדדים. ור׳ שמעון סבר דמן הצדדים לא חזי למושב. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>נפה וכברה.</b> של עור הם. ופעמים עושים נפה משער, ודינה כדין שק. וכן פעמים עושים כברה מחבלים של שיפה ושל גמי, ודינה כדין מפץ:
+<b>עד שיקצע.</b> שיחתוך ויתקן למושב. והלכה כחכמים:
+<b>אע״פ שאין בו גבוה טפח.</b> ואע״ג דשל גדול לא מיטמא בבציר מטפח, כדתנן לעיל בפרק השלחן והדלפקי [משנה ג׳], כסא של קטן חזי לישיבה אפילו בבציר מטפח:
+<b>עד שיהיה בו כשיעור.</b> אם הוא מבגד עד שיהיה שלשה על שלשה, כשיעור טומאת הבגד למדרס:
+<b>ונמדד כפול.</b> שלשה לפניו ושלשה לאחריו, נמצא כשפושטו שהוא ששה אורך על שלשה רוחב, ארכו כפלים כרחבו:
+
+Mishnah 6
+
+<b>אלו נמדדים כפולין.</b> דצריך שיהיה השיעור משני צדדים. כיון דאורחייהו להשתמש בהן משני צדדים, אי הוי השיעור מצד אחד לא מהני. פירוש אחר, נמדדים כפולים, שכל בגד במקום החתך דרך החוטים לצאת ממנו ומתקלקל ונוח ליקרע, ודרך התופרים לכפול מעט סביב החתך ותופר, והיינו נמדד כפול דקתני, דלאחר שנכפל צריך שיהיה בו כדי מדתו, ואי ליכא כדי מדתו אע״פ שאם היה מתיר התפירה ופושטו היה בו כדי מדתו, לא מהני:
+<b>אנפליא.</b> מנעל המגיע עד הארכובה. בין של בגד בין של עור:
+<b>פמוליניא.</b> כמין מכנסים גדולים ממתנים ועד יריכים, ויש להן שנצים:
+<b>וכובע.</b> שבראש:
+<b>וכיס של פונדא </b>. אזור חלול, והוא כעין כיס העשוי לקבל:
+<b>מטלית.</b> טלאי:
+<b>שטלייה על השפה.</b> שתפרה על השפה סביב לצואר:
+<b>אם פשוטה.</b> שאינה תפורה משני צדדים אלא או מלפניו או מאחריו. ולפירוש השני, שלא נכפל מן החוט סביב התפירה: 
+
+Mishnah 7
+
+<b>הבגד שארג בו שלשה טפחים על שלשה טפחים.</b> מצומצמות, שהוא שיעור ליטמא מדרס. ואחר שנטמאו במדרס כשהן מצומצמות השלים עליו אריגת כל הבגד, והשתא כל הבגד טמא מדרס דהוי חיבור לשלשה על שלשה שנטמאו קודם אריגת כל הבגד:
+<b>נטל חוט אחד מתחלתו.</b> משלשה על שלשה ראשונים שנטמאו מדרס:
+<b>טהור.</b> כל הבגד מן המדרס:
+<b>אבל טמא מגע מדרס.</b> לפי שנגע בשלשה על שלשה ראשונים קודם שנתמעט שיעורו:
+<b>נטל חוט אחד מתחלתו ואח״כ השלים עליו את כל הבגד טמא מגע מדרס.</b> ואע״ג דנתמעט שיעורו קודם שהשלים עליו את כל הבגד, אעפ״כ טמא כל הבגד מגע מדרס. דהאי תנא סבירא ליה בגד שלשה על שלשה שנחלק אחר שנטמא במדרס, טמא מגע מדרס, כדלקמן בפרקין. הלכך כשנתמעט שיעורו דשלשה על שלשה, נשאר טמא מגע מדרס, וכשהשלים עליו את כל הבגד הוי הבגד מחובר לטמא מגע מדרס, וכל המחובר לטמא, טמא כמותו:
+
+Mishnah 8
+
+<b>וכן בגד שארג בו שלש אצבעות על שלש אצבעות.</b> מצומצמות, שזה שיעורו ליטמא בכל הטומאות כולן חוץ ממדרס, ובבציר מהכי לא מיטמא בשום טומאה שבעולם:
+<b>שלש על שלש שנתמעט טהור.</b> לגמרי. דלא חזי למידי לא לעניים ולא לעשירים, הילכך טהור מכל הטומאות:
+
+Mishnah 9
+
+<b>ועשאו וילון.</b> מסך לפני הפתח. כגון שעשה בו מעשה שעל ידי כן טהור מן המדרס, לבית שמאי משיתחבר, ולבית הלל משיקשר. ולר׳ עקיבא משיקבע. כדתנן לעיל בפרק הכרים והכסתות [משנה ו׳]:
+<b>טהור מן המדרס.</b> דבטל מתורת משכב ומושב. אבל לטומאת מגע חזי, מפני שהשמש מתחמם בו ומתעטף בשוליו:
+<b>וכי באיזה מדרס נגע זה.</b> כלומר, הואיל וטהור מטומאת מדרס כשעשאהו וילון, הרי טהור לגמרי ולא נשאר בו טומאה כלל, מידי דהוה אשברי כלים שהם טהורים מטומאתן לגמרי:
+<b>אלא אם כן נגע בו הזב.</b> אם נגע הזב בוילון זה, מטמאו טומאת מגע הזב. אבל מכח טומאת מדרס שהיתה בו תחלה, אין כאן טומאה כלל. ואין הלכה כרבי יוסי:
+
+Mishnah 10
+
+<b>שלשה על שלשה שנחלק.</b> בגד שיש בו שלשה טפחים על שלשה טפחים שנטמא במדרס הזב, ואח״כ נחלק ואין באחד מהן כדי שיעור טומאת מדרס, בהא פליגי תנא קמא ור׳ יוסי, דתנא קמא סבר טמא מגע מדרס, ור׳ יוסי סבר טהור לגמרי. אבל בגד של שלש. על שלש שפירש מבגד גדול שהיה מדרס, הכל מודים שבשעת פרישתן מאביהן מקבלות טומאה מאביהן. ואין הלכה כר׳ יוסי:
+
+Mishnah 11
+
+<b>בריא וצורר מלח.</b> גרסינן. בגד המוטל באשפות בטל ליה מתורת בגד, אלא אם כן אית ביה תרתי, שיהא בריא וחזק. וראוי לצרור בו רובע קב מלח. אבל הנמצא בבית, הואיל ואינה מושלכת באשפה עדיין חשוב הוא ובחד גרידא סגי, או בריא אע״פ שאינו צורר מלח, או צורר מלח אע״פ שאינו בריא:
+<b>ר׳ יהודה אומר בדקה.</b> לעולם אינו מיטמא עד שיהא צורר רובע מלח דקה:
+<b>וחכמים אומרים.</b> אינו מיטמא עד שיהא צורר בגסה:
+<b>אלו ואלו מתכוונים להקל.</b> ר׳ יהודה סבר דקה צריכה לצרור בבגד בריא וחזק טפי, מפני כבדה, שהיא כבדה יותר מן הגסה, הלכך משער עד שתהא מחזקת בדקה, להקל עליה שלא תטמא. ורבנן סברי גסה צריכה בגד יותר בריא, מפני חידודה וקרנותיה בולטים, הלכך משערים בגסה ליטמא, כדי להקל על הבגד המחזיק מלח דקה שלא יטמא:
+<b>שוין שלשה על שלשה באשפה לשלש על שלש בבית.</b> כשם ששלש על שלש בבית מטמאות טמא מת ואין מטמאות מדרס, כך שלשה על שלשה באשפה מטמאות טמא מת ואין מטמאות מדרס, דבטלה חשיבותן מאחר שהשליכה לאשפה. והלכה כחכמים בלבד:
+
+Mishnah 12
+
+<b>שלשה על שלשה שנקרע.</b> ולא נחלקו הקרעים זו מזו:
+<b>ובשרו נוגע בכסא.</b> אם הקרע כל כך גדול עד שכשמשימים הבגד על הכסא וישב עליו בשרו נוגע בכסא:
+<b>טהור.</b> דבטל ליה מתורת בגד:
+<b>ואם לאו.</b> שאין הקרע כל כך שיגע בשרו בכסא, לא בטל מתורת בגד, וטמא:
+<b>שנמהה ממנו.</b> שבלה ממנו. ודוגמתו מהוהה שטלייה על גבי בריאה דתנן לעיל בסוף פרק שלשה תריסין. וכשבלה חוט אחד מבגד שלש על שלש מצומצמות, נתמעט שיעורו וטהור:
+<b>או שני חוטין מתאימין.</b> פירשו רבותי, דמתאימין קאי נמי אקשר. והכי קתני, נמצאו בה שני קשרים מתאימין או שני חוטים מתאימין. משום דאם שני חוטים קשורים זה אצל זה בבגד אין דרך להניחם, והכי אמרינן בגמרא פרק כלל גדול [שבת דף ע״ד] אי מתרמי תרי קטרי בהדי הדדי שרי חד וקטר חד. ושני חוטים המתאימין, שדרך האריגה שהערב נכנס לתוך השתי אין שני חוטים נכנסים בסדר אחד אלא במקום שזה נכנס זה יוצא, וכששניהם שוין נחשב האחד כמי שאינו:
+<b>החזירה.</b> לבית.
+<b>טמאה.</b> דהא הדר אחשבה:
+<b>לעולם השלכתה מטהרתה.</b> כלומר כי האי גוונא מיטמאה ומיטהרת אפילו עשר פעמים ביום:
+<b>ארגמן וזהורית טובה.</b> חשיבי ולא מבטלה להו [מתורת בגד]. וזהורית טובה הוא המשי הצבוע כרמיז״י בלע״ז:
+<b>אף מטלית חדשה כיוצא בהן.</b> דינה כדין ארגמן וזהורית טובה, ולא מבטלה לה אשפה מתורת בגד:
+<b>כולן טהורין.</b> אם הושלכו לאשפה אפילו ארגמן וזהורית טובה:
+<b>לא הוזכרו.</b> ארגמן וזהורית טובה ליחלק משאר בגדים:
+<b>אלא מפני השבת אבידה.</b> דאם מצאם באשפה לא אמרינן מדעת השליכם, ובעו הכרזה, דמפני חשיבותייהו לא מייאשי הבעלים. ושאר בגדים דלא חשיבי, אם מצאם באשפה לא בעו הכרזה. והלכה כת״ק:
+
+Chapter 28
+
+
+
+Mishnah 1
+
+<b>שלש על שלש שנתנה בכדור.</b> בגד של שלש אצבעות על שלש אצבעות שנתנה בתוך כדור, פלוט״א בלע״ז:
+<b>או שעשאה כדור.</b> שלקח הבגד וכרכו עגול כמין כדור, כמו שעושים לתינוקות ותפרו:
+<b>טהורה.</b> שנתבטלה כשנתנה בכדור, וכל שכן כשעשאה כדור בפני עצמה שנתבטלה בתפירה:
+<b>אבל שלשה על שלשה.</b> לא מבטלה בנתינתה לתוך הכדור, לפי שהיא שמורה שם. אבל אם עשאה כדור בפני עצמה ; טהורה, לפי שהתפירה ממעטה, וטהורה ממדרס, אבל טמאה בכל שאר טומאות כדין כל שלשה על שלשה שנתמעט:
+
+Mishnah 2
+
+<b>לפוק.</b> לסתום נקבין שבמרחץ שלא יצא החום:
+<b>ולנער בו את הקדירה.</b> לאחוז בו את הקדירה כדי לערות ממנה לתוך הקערה או לתוך התמחוי:
+<b>בין מן המוכן בין שאינו מן המוכן.</b> בפרק במה מדליקין מוכיח, דבהניחו בקופסא כולי עלמא לא פליגי דטמא, דהא אחשביה. ובזרקו לאשפה כולי עלמא לא פליגי דטהור, דהא בטליה. כי פליגי, היכא דתלה אותו במגוד, קויליי״א בלע״ז, או הניחו אחורי הדלת. ר׳ אליעזר סבר בין הניחו במגוד שנראה כמוכן לגבי זרקו באשפה, בין הניחו אחורי הדלת שנראה כאינו מוכן לגבי הניחו בקופסא, לעולם טמא כל זמן שלא זרקו באשפה. ורבי יהושע סבר, לעולם טהור כל זמן שלא הניחו בקופסא. ורבי עקיבא סבר, דתלאו במגוד מוכן הוא והוי כאילו הניחו בקופסא וטמא, והניחו אחורי הדלת דהוי שלא מן המוכן, הרי הוא כאילו זרקו באשפה וטהור. והתם מסיק דהדר ביה ר׳ עקיבא לגבי ר׳ יהושע. והלכה כר׳ יהושע: 
+
+Mishnah 3
+
+<b>אספלנית.</b> תחבושת שעושים מחלב ושעוה וחמאה ושמן וכיוצא בזה, וממרחים אותה על הבגד או על העור ונותנים על המכה והיא נמאסת, ואין הבגד והעור ראויין עוד לישיבה ולא לתשמיש אחר:
+<b>מלוגמא.</b> תחבושת עשויה מקמח ותאנים וכיוצא בהן, שאדם לועס ונותן על גב המכה. ופירוש מלוגמא, מלא לוגמא:
+<b>בבגד טהורה.</b> לפי שהבגד נמאס ומתבטל ותו לא חזי לתשמיש:
+<b>ובעור טמא.</b> שאין המלוגמא מתדבקת על העור כמו על הבגד, ואין העור מתבטל בכך:
+<b>מפני שהיא ננערת.</b> לאחר שנתיבשה מעל הבגד היא ננערת ונשמטח מאיליה מעל הבגד והולך כל הלכלוך. ואין הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 4
+
+<b>מצויירות טהורות.</b> דצורתן מוכחת עליהן שהן מיוחדים לספרים בלבד ואינן משמשי אדם, וכל שאינו משמשי אדם, טהור:
+<b>ושאינן מצויירות.</b> מיוחדים נמי. לשאר תשמישין, הלכך טמאות. ובית שמאי דמטמאין בין מצויירות בין שאינן מצויירות, משום דמחשבי מטפחות ספרים משמשי אדם, שעשויין למשמש בהם תמיד:
+<b>אלו ואלו טהורות.</b> דכיון שייחדן לספרים תו לא הוו משמשי אדם. ואין הלכה כרבן גמליאל:
+
+Mishnah 5
+
+<b>כיפה.</b> מטפחת שבראש האשה. ויש לה טומאת מדרס, שפעמים שהיא יושבת עליה:
+<b>ונתנו על הספר.</b> אם יחד אותו לספר וכרך אותו עליו:
+<b>טהור מן המדרס.</b> אבל טמא שאר טומאות:
+<b>חמת.</b> נאד של עור:
+<b>שעשאו שטיח.</b> עור שטוח על הארץ לישב עליו. וחמת ושטיח תרוייהו טמאין מדרס, ואפילו הכי כיון דשינה מזה לזה ואפילו בלא שינוי מעשה הוה ליה ככלי שנשבר וטהור, אבל מקבל טומאה מכאן ולהבא:
+<b>תורמל.</b> כלי עור שהרועה מניח כליו לתוכו:
+<b>הכי גרסינן, כסת שעשאו מטפחת ומטפחת שעשאה כסת טהור.</b> ולא גרסינן טמא. וכך היא גירסת רבותי. וכן מצאתי במשנה דווקנית. והכי מוכח מן התוספתא. וטעמא דבכולהו טהור, כדתנן בסמוך, זה הכלל לשמו טמא לשם אחר טהור, ומפרש בתוספתא, לשמו מכלי פשוט לכלי פשוט, כגון משטיח למטפחת או ממטפחת לשטיח, ושלא לשמו מכלי פשוט לכלי קבול ומכלי קבול לכלי פשוט, ומכלי קבול לכלי קבול נמי, הכל שינוי שלא לשמו וטהור. ואם כן חמת שעשאה תורמל דשינהו מקבול לקבול נמי טהור, וכר שעשאו סדין וסדין שעשאו כר דהוי שינוי מקבול לפשוט ומפשוט לקבול נמי טהור. ואי קשיא, אמאי לא ערבינהו ותנינהו חמת שעשאה שטיח ושטיח שעשאו חמת בהדי הנך, כיון דכולהו טהור הוא. הא לא קשיא, משום דקא בעי למיהדר ולמתני [חמת] זמנא אחריתי כדתני חמת שעשאה תורמל והוה צריך למתני חמת שעשאה שטיח או תורמל, ואינו רוצה לשנות מסדר האחרים. ורוב ספרים גורסים טמא, ואיני יודע ליישב גירסא זו מכוונת:
+
+Mishnah 6
+
+<b>מטלית.</b> שהיא טמאה מדרס, וטלאה בקופה. וקופה לאו בת מדרס היא, ומיהו כשטלאה בקופה נטמאת הקופה, לפי שנגעה במטלית הטמאה מדרס, והרי היא מגע מדרס. והמטלית כשנגמרה טלייתה פרח מינה טומאת מדרס, משום דבטלה לגבי קופה וקופה לא חזיא למדרס:
+<b>מטמאה אחד ופוסלת אחד.</b> כדין כלים שנגעו במדרס ופירשו, דתנן בסוף זבים הנוגע במשכב מטמא שנים ופוסל אחד, פירש מטמא אחד ופוסל אחד, דכל זמן שהכלי נוגע במדרס חשבינן ליה כאב הטומאה לענין אוכלים לעשות ראשון ושני בחולין ושלישי בתרומה, אבל כשפירש הוי ליה כולד הטומאה ועושה שני בחולין ושלישי בתרומה בלבד, דהיינו מטמא אחד ופוסל אחד:
+<b>הפרישה.</b> למטלית מן הקופה, הוי לה הקופה ולד הטומאה כמו שהיתה קודם שהפרישה, אבל המטלית טהורה, דמכיון שטלאה בקופה נעשית כקופה והויא לה כחתיכת דופן שניטלה מן הקופה דטהורה החתיכה. ומיהו אם אחר פרישתה מן הקופה חישב עליה לישיבה, מקבלת טומאה מכאן ולהבא אם יש בה כשיעור:
+<b>טלאה על הבגד.</b> לא נתבטלה מטומאת מדרס, ומטמא הבגד שנים ופוסל אחד כדין כלים הנוגעים במדרס כל זמן שלא פירשו:
+<b>הפרישה מן הבגד.</b> דין הבגד ככלים שנגעו ופירשו, מטמא אחד ופוסל אחד, והמטלית הרי היא כמו שהיתה, דלעולם לא נתבטלה, ומטמאה שנים ופוסלת אחד:
+<b>וכן הטולה.</b> מטלית:
+<b>על השק או על העור.</b> כטולה על הבגד ואינה מתבטלת:
+<b>ור׳ שמעון מטהר.</b> קסבר בשק ובעור מתבטלת, הואיל ולאו מינה. ורבי יוסי סבר, דבשק דאריג כמותה, אינה מתבטלת. אבל בעור, דלאו אריג הוא, מתבטלת. והלכה כרבי יוסי:
+
+Mishnah 7
+
+<b>שלש על שלש שאמרו.</b> דמיטמא לענין טומאת מת ושרץ ונבילה:
+<b>חוץ מן המלל.</b> מה שמשייר האורג בראש הבגד כשיעור שתי אצבעות, והוא ענף של בגד, קרוי מלל. וכיון ששתי לבדו הוא ואין בו ערב, אין מצטרף לאריג. ורבותי מפרשים מלל, מה שמולל וכופל התופר מקום החתך, מפני החוטים שדרכן לצאת שלא יצאו ותתקלקל התפירה:
+<b>מכוונת.</b> והמלל בכלל:
+<b>טלייה על הבגד מרוח אחת.</b> מטלית שהיא טמאה מדרס ותפר אותה על הבגד באמצעו מרוח אחת, ומשלש רוחות תלויה ואינה מחוברת בבגד:
+<b>אינו חיבור.</b> ואין הבגד טמא מדרס:
+<b>משתי רוחות זו כנגד זו.</b> כגון שהיא תפורה מזרח ומערב, ודרום וצפון אינה תפורה. או איפכא. הרי זה חיבור והבגד טמא מדרס:
+<b>כמין גאם.</b> שתפורה מזרח ודרום, או מערב וצפון:
+<b>במה דברים אמורים.</b> דלא הוי חיבור אלא בשתי רוחות זו כנגד זו:
+<b>בטלית.</b> שאינה דרך מלבוש אלא שכורכה עליו בלבד:
+<b>אבל בחלוק.</b> שלובשים אותו, לעולם הוי חיבור, אא״כ תפורה השפה העליונה. והלכה כחכמים:
+
+Mishnah 8
+
+<b>בגדי עניים.</b> שהם עשויים מחתיכות חתיכות קטנות ואין בכולן חתיכה אחת שיהיה בה שלש על שלש:
+<b>הרי אלו טמאים מדרס.</b> הואיל ויש בכל הבגד בכללו שלשה טפחים על שלשה טפחים או יותר, הרי הבגד כולו טמא מדרס:
+<b>כיון שנקרע רובה אינו חיבור.</b> ואם נטמא הקצה האחד לא נטמא הקצה האחר:
+<b>העבים והרכים.</b> הבגדים העבים והגסים ביותר, כגון הלבדין והמגוסין. והרכים ודקין ביותר, כגון השיראין והסריקין:
+<b>אין בהן משום שלש על שלש.</b> ואין טמאין טמא מת ולא שאר טומאות עד שיהיה בהן ג׳ טפחים או יותר, משום דשלש על שלש מהן לא חזי למידי:
+
+Mishnah 9
+
+<b>כסת הסבלין.</b> הנושאים משאות על כתפן או על ראשן יש להן כסת קטן בראשן או בכתפן שלא יזיק להן המשאוי, ופעמים יושבים עליו:
+<b>משמרת של יין אין בה משום מושב.</b> שאין יושבים עליה מפני השמרים:
+<b>סבכה של זקנה טמאה מושב.</b> לפי מאי דתנן לעיל בפרק שלשה תריסין דסבכה של זקנה טמאה טמא מת דמשמע אבל לא משום מושב, צריך לפרש דשני מיני סבכות יש לזקנה, אחת שאינה ראויה לישב עליה והיא טמאה טמא מת, וסבכה אחרת שפעמים יושבת עליה, ובה תנן הכא שהיא מטמאה משום מושב:
+<b>חלוק של יוצאת החוץ.</b> תרגום זונה נפקת ברא:
+<b>עשוי כסבכה.</b> שיש בה חלונות חלונות מעשה רשת ובשרה נראה לחוץ:
+<b>מן החרם.</b> מן הרשת. ובשרו נראה, לפיכך טהור:
+<b>מזוטו.</b> יש בתחתית הרשת מעט אריג עשוי כבגד, וקרוי זוטו של רשת:
+<b>וכפלו.</b> שכפל את הרשת ותפרה ואין בשרו נראה מתוכה:
+<b>טמא.</b> דחשיב בגד. ואין הלכה כר׳ אליעזר בן יעקב:
+
+Mishnah 10
+
+<b>קורקורתה.</b> שולים ותחתית, כמו קרקרות הכלים:
+<b>עד שיגמור את פיה.</b> שפתה העליונה. שאינה יורדת לטומאה עד שיגמור את כל מלאכתה:
+<b>שביס שלה.</b> מלשון השביסים והשהרונים. ציור שעושים על הסבכה לנוי, עומד על מצחה ומקיף מאוזן לאוזן. ובפני עצמו נמי חשיב, שהוא עשוי להסירו משם ולתת אותו בסבכה אחרת:
+<b>החוטין שלה.</b> שבהן קושרים הסבכה על הראש:
+<b>טמאים משום חיבור.</b> שאם נטמאת הסבכה נטמאו החוטים עמה. דאילו החוטים בלא סבכה לא היו מקבלים טומאה: אם אינה מקבלת את רוב השער של הראש, טהורה:
+
+Chapter 29
+
+
+
+Mishnah 1
+
+<b>נומי הסדין.</b> נימין היוצאים מן הסדין, והן חוטים שרגילים לצאת מן האריג בין מן הצדדים בין מלמעלה בין מלמטה. אם נגע שרץ בנימין, נטמא הסדין. והוא שיגע בתוך השיעור המפורש במתניתין. וכן אם נגע שרץ בסדין, נטמאו הנימין עד מקום השיעור המפורש. ומשם ולחוץ טהורים, שאין הנימין חיבור לכל בגד אלא עד מקום השיעור המפורש בהן:
+<b>טרטין.</b> כמין כובעים:
+<b>פליון.</b> סדין שמתעטף בו כולו:
+<b>אפקרסין.</b> כמו אפקרסותו אינה מעכבת דפרק ואלו מגלחים [מועד קטן כ״ב:] והוא לבוש התחתון ופתוח מכתפיו וכשלובשו קושרו:
+<b>סגוס.</b> בגד של צמר עב וכולו ציציות, וקורים לו בערבי אלבורנו״ס:
+<b>רדיד.</b> צעיף דק שהאשה מכסה בו ראשה. ותכס בצעיף, תרגום ירושלמי רדידא:
+<b>גומדין.</b> בגד שהוא אמה על אמה, ומכסין הערבים חוטמן ופיהם בזמן הקור. ופירוש גומד אמה, כדכתיב (שופטים ג ט״ז) ולה שתי פיות גומד ארכה:
+<b>קלקין.</b> אריג של שער ויש לו נימין:
+<b>פונדא.</b> יש מפרשים אזור חלול ורחב. ויש מפרשים הבגד התחתון שנותנים על הבשר לשמור שאר הבגדים שלא יטנפו בזיעה:
+<b>מעפורת.</b> תרגום ויתחפש באפר (מלכים א כ״ד) ואשתני במעפרא. סודר שמעטפים בו הראש:
+<b>פרגוד.</b> מסך שתולין על פתחי המלכים:
+<b>כל שהן.</b> בין רב בין מעט הוי חיבור. וכולהו אחריני ששיעורן מפורש, כשיעור הוי חיבור מה שיתר מכשיעור לא הוי חיבור לא לטומאה ולא להזאה:
+
+Mishnah 2
+
+<b>שלש כסתות של צמר.</b> תפורות זו עם זו כשלל של כובסין. אי נמי, ארוגות יחד, כעין האורגים מפות שדרכן להניח הפרש בין מפה למפה ומחוברות בחוטי השתי ואין בו ערב. וכל הני דתנן הכא, כל אחד במנינו או פחות הוי חיבור, ואם נגעה טומאה באחד מהן נטמאו כולן, ואם היו טמאין והוזה מאפר הפרה באחד מהן נטהרו כולן. ויותר על מנין זה לא הוי חיבור לא לטומאה ולא להזאה:
+<b>סובריקין.</b> אית דתני ספריקין. אית דמפרשי מכנסים, ואית דמפרשי כמין בתי ידים מצמר שמלבישים בהם את הידים ומכסים בהם הזרועות עד האצילים:
+<b>גלופקרין.</b> כסות עבה של צמר שלובשים בעת הקרירות:
+<b>חיבור לטומאה ואינו חיבור להזאה.</b> לחומרא. אם נגעה טומאה באחד מהן הוי חיבור ונטמאו כולן, ואם הוזה אחד מהן לא הוי חיבור, ולא טהר אלא אותו שהוזה עליו בלבד:
+<b>ר׳ יוסי אומר אף לא לטומאה.</b> ואין הלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>חוט המשקולת.</b> הבנאים מחזיקים בידם חוט ובראשו עופרת ומורידים אותו כנגד הכותל לראות שלא יהא עקום:
+<b>חרשין.</b> נגרין של עץ:
+<b>ושל בנאים.</b> הבונים החומות הגבוהות והגדולות. וחוט המשקולת דרישא דלא הוי אלא שנים עשר, מיירי במיוחד לבנינים קטנים:
+<b>יתר מכן.</b> יותר ממדות אלו שמנו חכמים בכל אחד ואחד, אע״פ שהוא רוצה בקיומן, טהור אותו העודף על המדה ולא הוי חבור לכלי:
+<b>ושל סיידים.</b> הטחים פני הכותל בסיד וגם הם צריכים למשקולת, וכן הציירים שמציירים צורה בכתלים:
+<b>כל שהן.</b> בין רב בין מעט הוי חיבור:
+
+Mishnah 4
+
+<b>חוט מאזנים.</b> חוט שאוחזים בו המאזנים בשעה ששוקלים בהן:
+<b>ר׳ יוסי אומר טפח טהור.</b> אם יד הקרדום גדול כל כך שיוצא טפח לאחר ידו, לא חשיב יד, לפי שמזיק לו למלאכתו, וכל היד כולו טהור. כך פירש מורי. ואין הלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>יד הקרדום מלפניו.</b> דרך האוחז ביד הקרדום כשרוצה לחתוך בו אינו אוחז ממש בראש הקתא שמא יחליק ויפול מידו אלא מניח מעט לאחר ידו, והשיעור שיש בין יד האדם לברזל קורא מלפניו, והיוצא לאחר ידו קורא מאחריו באידך בבא. והא דלא מפרש בבבא זו דין שלפניו ושל אחריו, משום דהכא חשיב הנך דשיעורן טפח, ובאידך בבא חשיב הנהו דשיעורן שלש אצבעות:
+<b>פרגל.</b> מחוגה. קומפש״ו בלע״ז. והחרשים צריכים לעשות בו צורות עגולות:
+<b>מקבת.</b> פטיש של ברזל שראשו אחד חד ובו נוקבים ופוסלים את האבנים, ועל שם כך נקרא מקבת. ולשון מקרא הוא, ומקבות והגרזן כל כלי ברזל (מלכים א ו׳ ז׳):
+<b>מפתחי אבנים.</b> לשון פתוחי חותם:
+
+Mishnah 6
+
+<b>של צמרים.</b> מוכרי צמר. וטעמא דהנך שיעורן בטפחיים, מפני שתופס בהן בשתי ידיו. והיינו נמי טעמא דכל הנך ידות דלקמן ששיעורן בטפחיים. וכל אותן ששיעורן טפח, לפי שדרכו לאחוז בהן בידו אחת:
+<b>מקור.</b> קורנס חד שמנקרים בו הרחים. ועל שם שמנקרים בו קרוי מקור:
+<b>יד המעצד של לגיונות.</b> גרסינן. והוא כלי מכלי הרוצחים, ראשו עגול, ונושאים אותו אנשי החיל במלחמה. ובערבי קורים לו טבריזי״ן:
+<b>של זהבים.</b> המכים על זהב לעשות טסין דקין:
+<b>ושל חרשים.</b> של ברזל:
+
+Mishnah 7
+
+<b>שיירי הדרבן מלמעלן.</b> המרדע ראשו אחד יש בו ברזל כעין מרצע שבו מלמד הפרה לתלמיה והוא קרוי דרבן, ובראשו השני ברזל רחב מחודד לחתוך בו שרשים ושמו חרחור. ושיעור יד המרדע, למעלה לצד הדרבן ארבעה טפחים חשובים חיבור, ולמטה לצד החרחור שבעה טפחים הסמוכים לו הוו חיבור, כדלקמן. ומה שהוא יותר מארבעה לצד הדרבן ושבעה לצד החרחור אינו חיבור, ואם נגע שם טומאה לא נטמא לא החרחור ולא הדרבן:
+<b>בדיד.</b> כלי ברזל שבו חופרים גומות סביב האילן כדי שיחזיקו מימיהן. ועל שם הגומות שקרוין בדידין נקרא הכלי החופר בהן, בדיד:
+<b>של נכוש.</b> פטיש שמקישים בו על האבנים ומשברים אותן:
+<b>בן פטיש.</b> הפטיש הקטן קרוי בן פטיש, והגדול שמו פטיש:
+<b>של בקוע.</b> קרדום שמבקעים בו עצים:
+<b>של עדור.</b> שחופרים בו הקרקע לזריעה. כמו אשר במעדר יעדרון (ישעיהו ז׳:כ״ה):
+<b>של סתתים.</b> חוצבי אבנים והמקצעים ומשוין אותן:
+
+Mishnah 8
+
+<b>מגריפה.</b> שגורפים בה תנור וכירים או הטיט. תרגום יעים, מגרופייתא:
+<b>ושל סיידים.</b> שגורפים בה את הסיד:
+<b>יתר מכן.</b> יותר ממדות אלו שמנו חכמים ביד המגריפה, אם רוצה בקיום זה האורך היתר:
+<b>טמא.</b> אם נטמא הכלי. וכן אם נגעה טומאה בכל זה האורך של יד, נטמא הכלי עמו, דהוי חיבור לכלי:
+<b>יד משמשי האור.</b> כגון יד של שפוד ואסכלה ומרחשת ושאר כלים שתשמישן על ידי האור:
+
+Chapter 30
+
+
+
+Mishnah 1
+
+<b>כלי זכוכית.</b> הך מתניתין תנינן לעיל בפרק ב׳ ובפרק ט״ו. ואיידי דבעי למתני דין הנך כלים של זכוכית הדר תנא לה הכא:
+<b>טבלא.</b> שולחן:
+<b>אסקוטלא.</b> בלשון לע״ז קורים לקערה שקוטיל״א. והכא מיירי בקערה פשוטה שאין לה בית קיבול, אלא שמתחתיה מחובר לה בית קיבול קטן המשמש כשכופין הכלי על פניו, כעין שיש לכוסות של כסף ושל זכוכית שלנו:
+<b>יש להן לבזבז.</b> שפה סביב, הלבזבז עושהו כלי שיש בו בית קיבול:
+<b>שולי קערה ושולי אסקוטלא.</b> כשנשבר מקום תשמישן נשאר הבית קיבול קטן והופכו ומשתמש בו, ואפילו הכי טהורים, דלא חשיבי השולים כלי, מפני מקום השבר שמזיק לידים כשאוחזים בו:
+<b>קרטסן או שפן.</b> תיקנם ועשאן חלקים עד שראויין להשתמש באותו בית קיבול, טמאים, דלא הוו תו שבר כלי:
+<b>בשופין.</b> כלי שצורפין וחרשי ברזל מסירים בו החלודה ומחליקים בו הכלים. תרגום הצריפים, שופינא. לימ״א בלע״ז:
+
+Mishnah 2
+
+<b>אספקלריא.</b> מראה של זכוכית שהאשה רואה בה את פניה. ובלע״ז אספקל״ו. ואפילו יש לה בית קיבול טהורה, לפי שאינה עשויה לקבל אלא לראות צורת הפנים:
+<b>תמחוי.</b> כמין קערה גדולה של זכוכית:
+<b>תרווד.</b> כף של זכוכית:
+<b>ואם לאו.</b> אם כשנותנו על השלחן או על דבר פשוט הוא מתגלגל לכאן ולכאן ונשפך מה שבתוכו, לפי שתחתיו חד ואינו עומד:
+<b>ר׳ עקיבא מטמא.</b> הואיל ויש לו בית קיבול. והלכה כר״ע:
+
+Mishnah 3
+
+<b>כוס.</b> של זכוכית:
+<b>שנפגם רובו טהור.</b> דחשיב שבר כלי:
+<b>נפגם בו שלש ברובו.</b> שהשלש פגימות עומדות ברובו של כוס ולא במיעוטו:
+<b>טהור.</b> אע״פ שאינו מפזר את רוב המים:
+<b>אם מפזר הוא את רוב המים טהור.</b> אבל במיעוט, טמא. ואין הלכה כר״ש:
+<b>בבעץ.</b> בבדיל:
+<b>רבי יוסי אומר בבעץ טמא.</b> דהכל הולך אחר המעמיד, וחשיב ככלי מתכות. ואין הלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>צלוחית.</b> כעין צלוחיות של זכוכית שלנו שיש להן צואר ארוך:
+<b>שניטל פיה.</b> שניטל צוארה:
+<b>ובגדולה.</b> שאינה יכולה לינטל בידו אחת אלא בשתי ידיו קרויה גדולה, ושיכולה לינטל בידו אחת קרויה קטנה:
+<b>של פלייטון.</b> של שמן אפרסמון:
+<b>טהורה.</b> דתו לא חזיא למלאכתה:
+<b>מפני שהיא סורחת את היד.</b> הבא לתת ידו לתוכה לקחת מן הפלייטין להריח בו, ידו נסרכת ונשרטת ונקרעת, סורחת, כמו סורכת בכ״ף, לשון סרכא:
+<b>לגינין גדולים.</b> כמו כדין גדולים:
+<b>מתקנן לכבשים.</b> שכובשים בהן ירק במלח ובחומץ ומניחין אותן שם להתקיים:
+<b>אפרכס.</b> כלי עשוי לרחים, שרחב מלמעלה וקצר מלמטה בשוליו, ונותנים בו חטין הרבה בפעם אחת והן יורדים מעט מעט לתוך הרחים ונטחנים שם ודוגמתו מצינו בריש חגיגה (דף ג׳) עשה אזנך כאפרכסת, שמכניס הרבה ומוציא קמעה:
+<b>אשריך כלים.</b> מסכת כלים:
+<b>שנכנסת בטומאה ויצאת בטהרה.</b> מתחלת באבות הטומאות, ומסיימת הארפכס של זכוכית טהורה:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/Hebrew/merged.txt
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+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Kelim/Hebrew/merged.txt	
@@ -0,0 +1,2609 @@
+Bartenura on Mishnah Kelim
+ברטנורא על משנה כלים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Kelim
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה כלים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>אבות הטומאות.</b> השרץ. שמונה שרצים הכתובים בפרשת ויהי ביום השמיני, החולד והעכבר וכו׳, הן אבות הטומאות לטמא אדם וכלים הנוגעים בהם במותם. ושיעורן לטמא בכעדשה. שכן החומט תחלת ברייתו בכעדשה אבל האברים אין להם שיעור, אפילו פחות מכעדשה מן השרץ מטמאין. ודוקא כשהוא לח השרץ מטמא, ואינו מטמא יבש, דכתיב (ויקרא י״א:ל״ב) וכל אשר יפול עליו מהם במותם, כעין מותם:
+<b>ושכבת זרע.</b> דוקא ש״ז דישראל וגדול, אבל דנכרי אינה מטמאה אפילו מדרבנן, דקריו של נכרי טהור גמור. וכן שכבת זרע של קטן נמי לא מטמאה, דכתיב (שם ט״ו) ואיש כי תצא ממנו שכבת זרע, איש ולא קטן פחות מבן תשע שנים ויום אחד דאין ביאתו ביאה. ושיעורה לרואה, במשהו, אפילו כעין חרדל. ולנוגע, בכעדשה. ודוקא ש״ז לחה מטמאה, דכתיב שכבת זרע, בראויה להזריע. ומדלא קחשיב תנא דידן בעל קרי בהדי אבות הטומאות, שמע מינה דאינו אלא ראשון לטומאה, והכי תנן בסוף מסכת זבים, בעל קרי כמגע שרץ, דלא הוי אלא ראשון:
+<b>וטמא מת.</b> אדם שנטמא במת. אבל כלים שנגעו במת הן כמת עצמו, והנוגע בהן נעשה אב הטומאה. וכלים שנגעו באדם שנטמא במת או באדם שנגע בכלים שנגעו במת, הוו אב הטומאה וטמאים טומאת שבעה כאדם, כדתנן פרק קמא דאהלות. אבל כלי חרס ואוכלים ומשקים שנגעו במת אין נעשים אב הטומאה. ודוקא ישראל נעשה אב הטומאה כשנגע במת. אבל לא נכרי וכן נפל שנולד בן ח׳ אינו מקבל טומאה אם נגע במת:
+<b>ומצורע בימי ספרו.</b> מצורע שהוחלט באחד מן הנגעים ונתרפא, והוכשר בצפורים ועץ ארז ואזוב ושני תולעת ותגלחת, וישב מחוץ לאהלו שבעת ימים ובשמיני מביא קרבנותיו, ואותם שבעת ימים קרויין ימי ספרו, ומטמא אדם, דנאמר כבוס בגדים בימי חלוטו ונאמר כבוס בגדים בימי ספרו, מה להלן מטמא אדם אף כאן מטמא אדם:
+<b>ומי חטאת שאין בהם כדי הזיה.</b> מטמאו במגע. ואם יש בהן כדי הזיה, מטמאו אף במשא, לטמא אדם לטמא בגדים. דכתיב (במדבר י״ט:כ״א) ומזה מי הנדה יכבס בגדיו והנוגע במי הנדה יטמא עד הערב, ורבותינו למדו שהמזה טהור, ולא בא הכתוב אלא ליתן שיעור לנושא שצריך שיהיה בו כדי הזאה. וחילק הכתוב בין מים למים, לומר לך מים שיש בהן כדי הזייה מטמאים אדם לטמא בגדים, ושאין בהן כדי הזייה מטמאים אדם לטמא אוכלים ומשקין ולא לטמא בגדים:
+<b>וכלי חרס באויר.</b> כשנפלה טומאה באויר כלי חרס, בין נגעה בכלי בין לא נגעה, נטמא הכלי. ואם נגעה הטומאה בכלי מבחוץ, לא נטמא בנגיעה זו, דכתיב (ויקרא י״א:ל״ג) וכל כלי חרש אשר יפול מהם אל תוכו וגו׳ יטמא, מתוכו נטמא ואינו נטמא מאחוריו:
+<b>ואינם מטמאין במשא.</b> דכל הנך אבות הטומאות דחשיבי הכא כתיב בהו הנוגע ולא כתיב בהו הנושא:
+
+Mishnah 2
+
+<b>מטמאים את האדם במשא.</b> משהגביה אחד מהן בין בידו בין שהגביהו חבירו על כתיפו. ואפילו שלא נגע הוא בטומאה, או שהיתה הטומאה קשורה בחבל והגביה הטומאה ע״י החבל. כיון שהניע כובד הדבר הטמא בעצמו נטמא האדם טומאת משא לטמא בגדים שעליו, או כל בגדים וכלים שהוא נוגע בהן, חוץ מכלי חרס, כל זמן שהטומאה על גביו. אבל לאחר שפירש מן הטומאה אינו מטמא כלים בנגיעה, לפי שהנושא את הטומאה, לאחר שפירש ממנה אינו אלא ראשון לטומאה, ואין כלים מקבלים טומאה אלא מאב הטומאה. ואפילו בזמן שהוא נושא את הטומאה אינו מטמא אדם וכלי חרס, אלא שאר כלים בלבד. ואין לך טמא טומאת משא אלא האדם בלבד, ולא כלים ולא אוכלים ומשקים, שאם היו כלים רבים זה על גב זה ונבלה או מי נדה בכלי העליון, לא נטמאו הכלים התחתונים במשא כל זמן שלא נגעו בנבלה או במי הנדה. וכן אוכלים ומשקים אין טמאים טומאת משא, דגבי טומאת משא כתיב לכם, ודרשינן לכם הם מטמאים במשא ואין מטמאים לא כלים ולא אוכלים ומשקים במשא. וכשם שהנבלה מטמאה במשא, כך מטמאה בהיסט, שהיסט ממין משא הוא, כגון שהיה עץ מונח בראש האילן או בראש הכותל ונבלה בקצה אחד של העץ ובא אדם והכריע בקצה השני, כיון שהגביה הקצה שבו הנבלה מחמת הכרעתו, נטמא טומאת היסט, דהוי כנושא:
+<b>וחשוכי בגדים במגע.</b> כלומר מנועים הבגדים מטומאה אי איכא מגע בלא משא, שהנוגע בנבלה או במי הנדה ואינו נושאם אינו מטמא אפילו בגדים שעליו, כדכתיב (ויקרא י״א) הנוגע בנבלתם יטמא עד הערב, ולא נזכר שם כיבוס בגדים, ובמי הנדה נמי כתיב (במדבר י״ט) והנפש הנוגעת תטמא עד הערב. חשוכי, לשון מניעה. כמו ולא חשכת את בנך (בראשית כ״ב):
+
+Mishnah 3
+
+<b>בועל נדה.</b> כתיב ביה (ויקרא ט״ו:כ״ד) ותהי נדתה עליו, למדנו שהוא מטמא משכב ומושב כנדה, וכתיב בתריה וכל המשכב אשר ישכב עליו יטמא, ואין צריך לומר, אלא לפרושי ותהי נדתה עליו דרישא אתא, והכי קאמר, האי ותהי נדתה עליו שאמרתי לך, לא אמרתי אלא לענין שיהיה אב הטומאה כנדה, מה היא מטמאה אדם וכלי חרס אף הוא מטמא אדם וכלי חרס, אבל לעשות משכב ומושב כל אשר ישכב עליו יטמא הוא, ולא יטמא אדם וכלים כמשכב הנדה שמטמא אדם וכלים, אלא דין ראשון לטומאה יש לו שמטמא אוכלים ומשקין בלבד:
+<b>משכב תחתון כעליון.</b> כלומר, משכב תחתון של בועל נדה כעליונו של זב, מה עליונו של זב היינו כלים שעל גבי הזב כגון עשר מצעות זו על גב זו וכולן על גבי הזב בין שנגע בהן הזב בין שלא נגע, טמאין ומטמאין אוכלין ומשקין אבל לא אדם וכלים, אף תחתונו של בועל נדה דהיינו המצעות שתחתיו מטמאין אוכלים ומשקין ולא אדם וכלים. דאילו תחתונו של זב וזבה ונדה ויולדת, אפילו עשר מצעות זו על גב זו ואחד מן הטמאין הללו בעליון, כולן שתחתיו טמאין ומטמאין אדם וכלים:
+<b>למעלה מהן זובו של זב וכו׳</b> משום דהנך דחשיב ואזיל מטמאין בכל שהן במגע ובמשא, ובועל נדה אין מטמא עד שישא את כולו, משום הכי קתני למעלה מהן, כלומר דהנך דחשיב הן למעלה מבועל נדה, לפי שהן מטמאין בכל שהן מה שאין כן בבועל נדה:
+<b>שהם מטמאין במגע ובמשא.</b> ששוה מגען למשאן, דבין במגע בין במשא מטמאין אדם לטמא בגדים וכלים חוץ מאדם וכלי חרס:
+<b>מרכב.</b> התפוס של אוכף קרוי מרכב. שהאוכף עצמו שאדם רוכב עליו טמא משום מושב, והתפוס שלו טמא משום מרכב:
+<b>שהוא מטמא תחת אבן מסמא.</b> אבן גדולה וכבדה. כדכתיב (דניאל ו׳ י״ח) והיתית אבן חדא ושומת על פום גובא. ואם היתה אבן גדולה ע״ג התפוס של מרכב והזב תופס בה, אע״פ שאין כובדו של זב ניכר על המרכב, נטמא התפוס שתחת האבן משום מרכב:
+<b>למעלה מן המרכב משכב.</b> דבאבן מסמא מטמא משכב כמו מרכב, ועוד חמור ממנו דשוה מגעו למשאו לטמא אדם לטמא בגדים. מגעו בהדיא כתיב ביה (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו יכבס בגדיו. ומשאו, דלאחר שהזכיר. הכתוב דין מגע המשכב ודין מגע של מרכב נאמר והנושא אותם יכבס בגדיו, אלמא במשכב בין מגע בין משא טעונים כבוס בגדים, אבל במרכב חילק הכתוב בין מגע למשא דכתיב (שם) וכל המרכב אשר ירכב עליו הזב יטמא, ואילו יכבס בגדיו לא כתיב:
+<b>ואין משכב עושה משכב.</b> דכתיב (שם) כל המשכב אשר ישכב עליו הזב יטמא, זב עושה משכב ואין משכב עושה משכב. והילכך אם נגע משכב הזב בכלים אינם אלא ראשון לטומאה. נמצא זב למעלה ממשכב: 
+
+Mishnah 4
+
+<b>שהיא מטמאה את בועלה.</b> טומאת שבעה. דגבי נדה כתיב (שם) ותהי נדתה עליו וטמא שבעת ימים, וכתיב נמי גבי זבה (שם) כימי נדתה תהיה טמאה היא, ודרשינן תהיה טמאה, לרבות את בועלה. היא, היא מטמאה את בועלה ואין הזב מטמא את מה שבועל טומאת שבעה, אלא טומאת מגע ומשא:
+<b>למעלה מן הזבה מצורע.</b> דמצורע עושה משכב ומושב כזבה, וחמור ממנה שהוא מטמא בביאה. כשבא אל הבית טמא כל מה שבבית ואע״פ שלא נגע, דכתיב (שם י״ג) מחוץ למחנה מושבו, מלמד שמושבו טמא. מכאן אמרו מצורע שיושב תחת האילן וטהור עובר נטמא הטהור. ואם טהור יושב תחת האילן ומצורע עובר, לא נטמא הטהור. וכן בבגד המנוגע ובאבן המנוגעת. ודוקא מצורע בימי חלוטו, אבל בימי ספרו דהיינו לאחר תגלחת וצפורים אינו מטמא בביאה ואינו מטמא במשכב ומושב:
+<b>למעלה מן המצורע עצם כשעורה שהוא מממא מומאת שבעה.</b> דכתיב (במדבר ל״א:כ״ד) וכבסתם בגדיכם ביום השביעי וטהרתם, כל הטומאות שאתם מיטמאין במת לא יהיו פחותים משבעה. ואע״ג דמצורע חמור מעצם כשעורה, דמצורע מטמא כל אשר באוהל כשבא אל האוהל, ועצם כשעורה אינו מטמא באוהל, מ״מ במעלה זו מיהא עצם כשעורה חמור שמטמא טומאת שבעה. וכן כל הני למעלה למעלה דחשיב לאו לכל מילי קאמר דחמור בשני מן הראשון, דהרבה מהן יש שיש חומרא בראשון שאינה בשני, אלא לאותה מעלה שהוא מונה בלבד קאמר שהשני חמור:
+<b>חמור מכולם מת.</b> יש מהן חמורים ממת, שזב וזבה עושים משכב ומושב ומטמאין באבן מסמא, ומת אינו עושה משכב ומושב ואינו מטמא באבן מסמא, ומכל מקום במעלה זו מת חמור מכולן שמטמא באוהל. ומה שמצורע מטמא בביאה אין טומאתו כטומאת אוהל, דאם הכניס ידו לבית המנוגע, טהור, ואפילו נכנס כולו חוץ מחוטמו, טהור, דביאה במקצת לאו שמה ביאה. ואפילו מחיצה מצלת בבית שהמצורע שם, כדתנן בנגעים סוף פרק י״ג נכנס לבית הכנסת עושים לו מחיצה גבוה עשרה טפחים, נכנס ראשון ויוצא אחרון. וכל כהאי גוונא במת מטמא באוהל. אי נמי יש חילוק בין מצורע יושב למצורע עובר כדפרישנא לעיל, מה שאין כן במת: 
+
+Mishnah 5
+
+<b>עשר טומאות פורשות מן האדם.</b> עשר מעלות זו למעלה מזו יש בטומאות הפורשות מן האדם:
+<b>מחוסר כפורים.</b> כגון מצורע מוחלט, וזב בעל שלש ראיות, וזבה, ויולדת, שטבלו והעריב שמשן, אסורין לאכול קדשים עד שיביאו כפרתן. ומותרין בתרומה:
+<b>חזר להיות טבול יום.</b> טמא שטבל ולא העריב שמשו:
+<b>אסור בקודש ובתרומה.</b> ופוסל אותם אם נגע בהן:
+<b>חזר להיות בעל קרי.</b> שיצא ממנו שכבת זרע ולא טבל:
+<b>חזר להיות בועל נדה.</b> והא דלא תני חזר להיות טמא מת שהוא חמור מבעל קרי, דטמא מת אב הטומאה ובעל קרי אינו אלא ראשון, והדר לתני חזר להיות בועל נדה דחמור מטמא מת שמטמא משכב התחתון כעליון. משום דהנך עשר טומאות פורשות מן האדם, וזו טומאת מגע היא:
+<b>משכב תחתון כעליון.</b> משכב התחתון של בועל נדה כעליונו של זב, מה עליונו של זב טמא לטמא אוכלים ומשקין אבל לא אדם וכלים, אף תחתונו של בועל נדה טמא לטמא אוכלים ומשקין לא אדם וכלים:
+<b>שרואה שתי ראיות מטמא משכב ומושב.</b> וצריך לספור שבעה נקיים. דהכי תנן פרק קמא דמגילה (משנה ג׳) אין בין זב הרואה שתי ראיות לזב שראה שלש ראיות אלא קרבן:
+<b>וצריך ביאת מים חיים.</b> דכתיב בזב (ויקרא ט״ו:י״ג) ורחץ בשרו במים חיים, אבל שאר כל הטמאים סגי להו במי מקוה:
+<b>חייב בקרבן.</b> האמור בפרשת מצורע גבי זב. וכל זמן שלא הביא קרבן הוי מחוסר כפורים:
+<b>מצורע מוסגר.</b> שמסגירו הכהן שבעת ימים לראות אם יוולדו בו סימני טומאה:
+<b>מטמא בביאה.</b> אם בא אל הבית נטמא כל אשר בבית:
+<b>ופטור מן הפריעה ומן הפרימה.</b> דלא אמרה תורה בגדיו יהיו פרומים וראשו יהיה פרוע. אלא במצורע מוחלט:
+<b>ומן התגלחת ומן הצפרים.</b> דמוחלט שנתרפא מביא צפרים ומגלח את כל שערו, ומוסגר לא:
+<b>שאין עליו בשר כראוי.</b> כדמפרש בסיפא כדי להעלות ארוכה:
+<b>מטמא במגע ובמשא ואינו מטמא באוהל.</b> דבמגע כתיב (במדבר י״ט:י״ח) [ועל] הנוגע בעצם, משמע בין יש בו בשר כראוי בין אין בו בשר כראוי. ובטומאת אוהל כתיב, או בעצם אדם או בקבר, ועצם אדם משמע עד שיהיה בו בשר וגידים ועצמות:
+<b>במקום אחד כדי להקיפו בחוט ערב.</b> שאם יחתוך הבשר שעל האבר לחוטים שיש בעביין כחוט ערב, שהוא יותר עב מחוט השתי כפלים, ויהיה בהן כדי להקיף את האבר, בידוע דבהכי הוא מעלה ארוכה. ואין הלכה כרבי יהודה:
+
+Mishnah 6
+
+<b>עשר קדושות הן.</b> איידי דאיירי לעיל במעלות של טומאות זו למעלה מזו, תנא נמי הכא מעלות של קדושות זו למעלה מזו:
+<b>שמביאין ממנה העומר.</b> דכתיב (ויקרא כ״ג) וקצרתם את קצירה והבאתם את עומר, קצירה ולא קציר חוצה לארץ:
+<b>והבכורים.</b> דכתיב (דברים כ״ו:ב׳) ולקחת מראשית כל פרי האדמה אשר תביא מארצך:
+<b>ושתי הלחם.</b> דכתיב (ויקרא כ״ג:י״ז) ממושבותיכם תביאו לחם:
+
+Mishnah 7
+
+<b>עיירות המוקפות חומה.</b> מימות יהושע בן נון. דבמצורע כתיב (שם י״ג) מחוץ למחנה מושבו, חוץ למחנה ישראל. וכשכבש יהושע את הארץ קידש העיירות שהיו מוקפות חומה בימיו שיהיו כמחנה ישראל להשתלח משם מצורעים:
+<b>ומסבבים לתוכן מת.</b> מותר לנושאו בעיר ממקום למקום עד מקום שירצו טובי העיר לקוברו שם:
+<b>יצא.</b> המת מן העיר:
+<b>אין מחזירים אותו.</b> בעיר לקברו שם ואפילו רצו טובי העיר. דכיון דיצאה טומאה מן העיר אין מכניסין אותה בתוכה:
+
+Mishnah 8
+
+<b>לפנים מן החומה.</b> מחומת ירושלים:
+<b>שאוכלים שם קדשים קלים ומעשר שני.</b> דכתיב (דברים י״ב:ה׳-ו׳) ובאת שמה והבאתם שמה וגו׳ וכתיב (שם) לא תוכל לאכול בשעריך וגו׳:
+<b>הר הבית.</b> חמש מאות אמה על חמש מאות אמה היה, ובו היה בית המקדש בנוי, ומשם מתחיל מחנה לויה ושיעורו עד שער ניקנור, משער ניקנור ולפנים מחנה שכינה, ומהר הבית ולחוץ עד חומת ירושלים מחנה ישראל:
+<b>שאין זבים וזבות נדות ויולדות נכנסים לשם.</b> דכתיב (במדבר ה׳:ב׳) וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש, שומע אני ששלשתן יוצאים למקום אחד, תלמוד לומר במצורע בדד ישב, אלמא אינו משולח למקום שזב וטמא מת משולחים, ומה מצורע שטומאתו חמורה חמור שילוחו משילוח חבירו דכתיב (ויקרא י״ג:מ״ו) מחוץ למחנה מושבו, לפיכך משולח חוץ לירושלים, אף זבים וזבות נדות ויולדות שטומאתן חמורה מטומאת מת, שעושות משכב ומושב ומטמאות באבן מסמא מה שאין כן בטומאת מת, חמור שילוחן משילוח חבירן. נמצאת אומר, מצורע משולח חוץ לירושלים שהיא כנגד מחנה ישראל, וזבים וזבות נדות ויולדות משולחות מהר הבית, שהוא מחנה לויה, ומותרות בירושלים. טמא מת ואפילו מת עצמו מותר בהר הבית ומשולח משער ניקנור ולפנים, שהוא מחנה שכינה:
+<b>החיל.</b> לפנים מחומת הר הבית היה כותל גבוה עשרה טפחים והוא נקרא סורג, ולפנים ממנו החיל עשר אמות:
+<b>שאין נכרים וטמאי מתים נכנסים לשם.</b> אע״ג דרבנן גזור על הנכרים שיהיו כזבים לכל דבריהם, לענין שילוח מחנות לא גזור עלייהו אלא כטמאי מתים. והאי דטמאי מתים אין נכנסים מן החיל ולפנים, היינו מדרבנן. דמדאורייתא אפילו בעזרת נשים שרו, שכל זה מחנה לויה עד עזרת ישראל ששם שער ניקנור:
+<b>עזרת נשים.</b> לפנים מן החיל היתה אורך מאה ושלשים וחמש על רוחב מאה ושלשים וחמש:
+<b>שאין טבול יום נכנס לשם.</b> יהושפט ובית דינו גזרו על טבול יום שלא יכנס לעזרת נשים. דכתיב (דברי הימים ב כ׳:ה׳-ו׳) ויעמוד יהושפט בקהל יהודה וגו׳ לפני החצר החדשה, ואמרו בגמרא מאי החצר החדשה, שחידשו בה דברים ואמרו טבול יום אל יכנס במחנה לויה, ולא בכל מחנה לויה גזרו אלא בעזרת נשים בלבד. וגזרו על טבול יום ולא גזרו על מחוסר כפורים, לפי שטבול יום אסור בתרומה ומחוסר כפורים מותר בתרומה, וכל שטומאתו חמורה מחברו חמור שילוחו משילוח חברו:
+<b>עזרת ישראל.</b> לפנים מעזרת נשים היתה, אורך מאה ושלשים וחמש על רוחב אחת עשרה. וכן עזרת כהנים היתה אורך קל״ה על רוחב אחת עשרה, וראשי פספסין היו מבדילים בין עזרת ישראל לעזרת הכהנים:
+<b>שאין מחוסר כפורים נכנס לשם.</b> הוא הדין דהוה מצי למתני שאין טהור נכנס לשם עד שיטבול, דהכי תנן בפרק אמר להן הממונה [ל.], אין אדם טהור נכנס לעזרה עד שיטבול:
+<b>וחייבין עליה חטאת.</b> הטמאים שנכנסו שם בשגגה:
+<b>לסמיכה.</b> לסמוך ידו על ראש קרבנו. ואי אפשר אלא בבעלים, דכתיב וסמך את ידו, ולא יד שלוחו:
+<b>לשחיטה.</b> שהשחיטה כשרה בזר. ואע״פ שאפשר בכהנים, ואפשר נמי לזר לשחוט בעזרת ישראל, אפ״ה לא אסרו לישראל ליכנס בעזרת כהנים לשחוט הקרבן:
+<b>ולתנופה.</b> דכהן מניח ידו תחת יד הבעלים ומניף:
+
+Mishnah 9
+
+<b>בין האולם ולמזבח מקודש ממנה שאין פרועי ראש ובעלי מומין נכנסים לשם.</b> בגמרא בהקומץ רבה [דף כ״ז] מוכיח דכל הני מעלות דתני השתא כגון הנכנס לעזרת כהנים שלא לצורך וכן בעלי מומין ופרועי ראש שנכנסו בין האולם ולמזבח, כולהו מעלות דרבנן הן. וכך קבלתיה מרבותי. אבל רמב״ם סבירא ליה דכולהו מדאורייתא, בעלי מומין דכתיב (ויקרא כ״א:י״ח) כי כל איש אשר בו מום לא יקרב. ופרועי ראש, דאמר רחמנא לאהרן ולבניו שהיו במשכן (שם י׳) ראשיכם אל תפרעו. ואע״פ שלשון התוספתא מסייע לדברי הרמב״ם, קבלת רבותי נראית לי עיקר. והאי דלא חשיב תנא קמא שתויי יין ושלא רחוץ ידים ורגלים בהדי בעלי מומים ופרועי ראש כדחשיב להו רבי יוסי בסיפא, משום דבעלי מומין ופרועי ראש פסולן בגופן, הלכך שילוחן חמור, אבל שתויי יין ושלא רחוץ ידים ורגלים פסולן מחמת דבר אחר הלכך לא החמיר בשילוחן כל כך:
+<b>אלא כהן גדול ביום הכפורים.</b> דכתיב (שם ט״ז) ואל יבוא בכל עת אל הקודש בזאת יבוא וכו׳:
+<b>בשעת העבודה.</b> ארבע פעמים נכנס שם, אחת להקטיר קטורת, שניה להזות מדם הפר, שלישית להזות מדם השעיר, רביעית להוציא הכך והמחתה ואם נכנס חמש פעמים חייב מיתה:
+<b>ופורשין בין האולם ולמזבח בשעת הקטרה.</b> בין בשעה שמקטירים קטורת במזבח הזהב שבהיכל, בין בשעה שכהן גדול מקטיר קטורת לפני ולפנים, כל העם פורשים מבין האולם ולמזבח ואין צריך לומר מן ההיכל. ותנא קמא פליג אדרבי יוסי וסבר דבשעה שמקטירין קטורת בהיכל הוא דפרשי מבין האולם ולמזבח, אבל כשמקטיר קטורת לפני ולפנים אין העם פורשים אלא מן ההיכל בלבד ולא מבין האולם ולמזבח. והלכה כת״ק. ועשר קדושות דתנן במתניתין והנך אחד עשר נינהו, פירשו הגאונים דארץ ישראל אינה ממנין הקדושות, לפי שבשאר קדושות יש בהן כבוד למקום שמונעים ממנו קצת טומאות או שמונעים מקצת בני אדם ליכנס אליו, ואין בסתם ארץ ישראל קדושה זו. והבאת בכורים ועומר ושתי הלחם ולחם הפנים אינם כקדושות הללו. ואית דמפרשי דתנא קמא דחשיב עשר קדושות ר׳ יוסי היא, דאית ליה דבין האולם ולמזבח שוה להיכל בחמשה דברים, ולדידיה לא הוו אלא עשר:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כלי עץ כלי עור כלי עצם.</b> בפרשת מטות כתיב וכל בגד וכל בלי עור וכל מעשה עזים וכל כלי עץ תתחטאו, ומרבינן מוכל מעשה עזים לרבות דבר הבא מן העזים מן הקרנים ומן הטלפים, דהיינו כלי עצם, ואיתקש לכלי עור וכלי עץ. ובפרשת שמיני איתקוש כלי עור וכלי עץ לשק, דכתיב מכל כלי עץ או בגד או עור או שק. הלכך פשוטיהן טהורים, דבעינן דומיא דשק דמיטלטל מלא וריקן. וכלי חרס אע״ג דפשוטיהן טהורים לא מצי למתני בהדי הנך, משום דכל הני טהורים כשאין להם בית קבול אע״פ שיש להן תוך, כגון חבית של עץ שאין לה שולים ומפולשת מעבר אל עבר טהורה, ובכלי חרס כהאי גוונא טמא, משום דבתוכו תלה רחמנא והרי יש לו תוך אע״פ שאין לו בית קבול. ופשוטיהן טהורים דתנן הכא, היינו מדאורייתא, אבל חכמים גזרו טומאה על פשוטי כלי עץ ועור ועצם, כדמוכח בגמרא בבא בתרא [דף סו]. ומדאורייתא נמי אינן טהורים אלא מטומאת מת או טומאת שרץ, אבל טמאים טומאת משכב ומושב אם הן ראויין למשכב ומושב:
+<b>וכלי זכוכית.</b> רבנן גזרו עליהן טומאה, הואיל ותחלת ברייתן מן החול הוו ככלי חרס, וחמירי מכלי חרס שאינו מקבל טומאה מגבו, וכלי זכוכית מטמאין מגבן הואיל ונראה תוכן כברן. ופשוטיהן של כלי זכוכית טהורים אפילו מדרבנן, דעבדו רבנן היכרא כי היכי דלא לשרוף עלייהו תרומה וקדשים:
+<b>מקבלין טומאה מכאן ולהבא.</b> אבל לא חזרו לטומאתן ישנה, דלא גזור רבנן שאם עשה מהם כלים חזרו לטומאתן ישנה אלא בכלי מתכות בלבד:
+<b>כלי נתר.</b> כלים העשויין מאדמה שחופרים ממנה צריף. אלומ״י בלע״ז:
+<b>מיטמאין ומטמאין באויר.</b> אם נתלית טומאה באויר הכלי, נטמא הכלי. חזר ותלה אוכלים באוירן, מטמאין את האוכלים אע״פ שלא נגעו, דכתיב (ויקרא י״א:ל״ג) כל אשר בתוכו יטמא. ואפילו מלא חרדל שאינו נוגע בדפנות הכלי:
+<b>ומיטמאין מאחוריהן.</b> כלים שחקק בית מושבם מבחוץ כדרך שעושים לכוסות של כסף, ופעמים כופין אותן על פיהן ומשתמשין בבית קיבול שבאחוריהן. אם נגעה טומאה באותו בית קיבול, נטמא הכלי חרס. ומדלא ערבינהו ותנינהו, מיטמאין ומטמאין מאויריהן ואחוריהן, שמע מינה דאין מיטמא מאויר אחוריו, דלא חשיב תוך של אחוריו תוך גמור דאורייתא ליטמא מאוירו, אבל מיטמא אם נגעה טומאה באותו חקק של אחוריו:
+<b>ואין מיטמאין מגביהן.</b> דכתיב (שם) וכלי חרש אשר יפול מהם אל תוכו, מתוכו הוא מיטמא ואינו מיטמא מגבו. ושאר כל הכלים חוץ מכלי חרס וכלי נתר אין מיטמאין מאוירן עד שתגע הטומאה בעצמו של כלי, וכשנגעה הטומאה בעצמו של כלי בין מגבו בין מתוכו טמא. והיינו דתנן בפ״ק דחולין, הטהור בכלי חרס טמא בכל הכלים, הטהור בכל הכלים טמא בכלי חרס:
+<b>ושבירתן היא טהרתן.</b> וכולהו כלים נמי שבירתן היא טהרתן. אלא כלי חרס וכלי נתר שבירתן בלבד מטהרתן, שאין להם טהרה בטבילה אלא בשבירה בלבד:
+
+Mishnah 2
+
+<b>הדקין שבכלי חרס.</b> כלי חרס הדקין וקטנים, בין שהן עצמן אינן מחזיקין אלא כדי סיכת קטן, בין שנשברו ונשארו קרקרותיהן, פירוש, כמו קרקעותיהן דהיינו שולים שכלפי הקרקע, או נשארו דפנותיהן ויכולים לבדן לישב בלא סמיכה, עדיין כלים הן. ואם מחזיקין שמן כדי סיכת קטן, כלומר כדי סיכת אצבע קטנה של קטן בן יומו, טמאין. והכי מפורש במסכת שבת, סיכת קטן, אבר קטן של קטן בן יומו:
+<b>עד לוג.</b> שיעור זה של סיכת קטן, לשברי כלי שלא היה מתחלתו אלא לוג. דאם היה תחלתו יותר מלוג, בעינן שיעור גדול לשבריו יותר מכדי סיכת קטן:
+<b>מלוג ועד סאה.</b> כלי שהיה מתחלתו מחזיק מלוג ויותר מלוג עד סאה, שיעור שבריו ברביעית הלוג. וליתר מסאה עד סאתים, שיעור שבריו בחצי לוג. וכן כולם:
+<b>אני איני נותן בהם מדה.</b> לפי גודל הכלי וקטנו, אלא לפי המקומות שרגילין לעשותן ולפי צורת הכלים:
+<b>אלא הדקין שבכלי חרס וכו׳</b> שאין להם צורת קדירות והם קטנים ביותר, שיעור שבריהן כדי סיכת קטן. ומשהגיעו להיות כתבנית קדרות קטנות, שיעורן ברביעית:
+<b>חביות לודיות.</b> חביות שנעשות בלוד:
+<b>לחמיות.</b> שנעשות בבית לחם. והן גדולות מאותן שנעשות בלוד:
+<b>חצבים גדולים.</b> כדות גדולות כל מה שאפשר:
+<b>הפכין הגלילים.</b> שנעשים בארץ הגליל:
+<b>והחביונות.</b> חביות קטנות. והיינו דקין שבכלי חרס:
+<b>ואין להן דפנות.</b> דדוקא השולים טמאות אם נשאר בהן כדי סיכת קטן, אבל הדפנות טהורות. והלכה כר״ע:
+
+Mishnah 3
+
+<b>הטהורים שבכלי חרס.</b> פשוטי כלי חרס שהן טהורים, דכתיב בהו (ויקרא י״א:ל״ג) אשר יפול מהם אל תוכו, את שיש לו תוך טמא את שאין לו תוך טהור:
+<b>טבלה שאין לה לזבז.</b> לוח חלק שאין לו שפה סביב:
+<b>ומחתה.</b> שחותים בה גחלים:
+<b>פרוצה.</b> שאין לה דפנות:
+<b>אבוב של קלאים.</b> כלי חרס שקולים בו קטניות על גבי האש. ופשוט הוא בלא בית קיבול, ומנוקב ככברה בשוליו כדי שתהא האור שולטת בו:
+<b>קלאים.</b> כמו קלוי באש:
+<b>וסילונות.</b> מרזבות:
+<b>אף על פי כפופין.</b> אף על פי שכפופין משני צדיהן. והוא שלא חקק בהן בית קיבול צרורות:
+<b>כבכב.</b> כלי שמכסים בו סלים של פת. ויש גורסין כפכף. שכופין אותו על גבי הסל. ואפילו יש לו בית קיבול, טהור. שכל המשמש כפוי בכלי חרס, טהור:
+<b>והטפי.</b> הוא כלי חרס שיש לו בית קיבול ומקבל טומאה, דהכי מוכח לקמן באידך פרקא. והאי דטהור הכא, משום דהתקינו לענבים ועשה בו שינוי, מוכיח דלכסות בו ענבים קא בעי ליה ולא נעשה לקבלה:
+<b>חבית של שייטין.</b> כמין חבית חלולה, וסתומה היא ואין לה פה, כדי שלא תהא נשקעת במים. ונשענים עליה ולמדין לשוט בה. ואע״פ שיש לה בית קיבול, אינה עשויה לקבלה. וכל שאינו עשוי לקבלה אע״פ שיש לו בית קיבול אינו מקבל טומאה:
+<b>וחבית דפונה בשולי המחץ.</b> מחץ הוא כלי גדול של חרס, וכעין חבית עשוי לו בשוליו שאדם משים ידו לתוכה כשרוצה להגביה המחץ. ולפי שלא נעשית חבית זו לקבלה, אינה מקבלת טומאה:
+<b>דפונה.</b> טמונה:
+<b>והמטה והכסא והספסל.</b> כל אלו אין עשויין לקבלה:
+<b>והספינה.</b> אע״פ שעשויה לקבלה ואפילו היא של חרס, טהורה. ובמסכת שבת ילפינן לה דכתיב (משלי ל׳:י״ט) דרך אניה בלב ים, ופשיטא דאניה בים היא, אלא לומר לך מה ים טהור אף אניה טהורה:
+<b>כל שאין לו תוך בכלי חרס אין לו אחוריים.</b> חכמים גזרו על משקין טמאין שיטמאו כלים, ואע״פ שלא נטמאו המשקין אלא מחמת שרץ דהשתא הן ראשון לטומאה, מטמאים כלים מדברי סופרים ואם נגעו באחורי הכלי נטמאו אחוריו ולא נטמא תוכו. והשתא קמ״ל דאין טומאת אחוריים נוהגת אלא בכלי חרס שיש לו תוך. אבל כל שאין לו תוך אין לו טומאת אחוריים, ואם נגעו משקין טמאים מאחוריו לא נטמאו אחורי הכלי: 
+
+Mishnah 4
+
+<b>פנס.</b> כמין עששית של חרס עשויה נקבים בדפנותיה שמהן האורה יוצאת, ומניחים הנר בתוכה שלא יכבנה הרוח:
+<b>שאין לו.</b> בית קיבול שמן. אע״פ שיש לו בית קיבול נר:
+<b>טהור.</b> שבית קיבול נר אין לו תוך, אלא הנר מונח עליו:
+<b>מגופת היוצרים.</b> כעין אבנים של חרס שהיוצרים עושים הכלים עליהן:
+<b>את שהוא פותח בה.</b> כלומר המגופה שהיוצר משליך עליה הטיט ומפתח עליה בידיו צורת הכלי:
+<b>טהורה.</b> לפי שאין לה שפה סביב ואין כאן תוך:
+<b>ושהוא גומר בה.</b> והמגופה שמעמיד עליה הכלי לאחר שנגמרה צורתו יש לו תוך, ולכך היא טמאה. ורבותי פירשו, שיש כלי ליוצרים שנקרא מגופה ויש מהן שפתחיהן צר ויש שפתחיהן רחב, את שהוא פותח בה כלומר שעתיד להרחיב פתחה, טהורה, שעדיין לא נגמרה מלאכתה והויא כגולמי כלי חרס. ושהוא גומר בה, שמניחה כך בפתח צר, טמאה. ומתניתין רבי מאיר היא דאמר כלי חרס מאימתי מקבלים טומאה משעה שנגמרה מלאכתן. ולא כרבנן דאמרי משיצרפו בכבשן. ופירוש ראשון נראה לי עיקר:
+<b>משפך.</b> כלי שנותנין על פי חבית או על פי הנוד כשרוצין למלאותו יין או שמן:
+<b>ושל רוכלין.</b> שהוא קטן ועשוי להכניס שמן לפכין קטנים, ומחזיק לוג או שני לוגים והרוכל מניח אצבעו מתחתיו כנגד הנקב ומודד בו שמן, ומסיר אצבעו והשמן יורד לכליו של לוקח. ועשוי לקבלה הוא ומקבל טומאה:
+<b>רבי עקיבא אומר מפני שהוא מטהו על צדו.</b> כלומר אפילו אינו של מדה, משפך של רוכלים לעולם [מיטמא], מפני שמטהו על צדו לקבל בו מעט כדי שיריח בו הלוקח, ונמצא עשוי לקבלה. והלכה כרבי עקיבא:
+
+Mishnah 5
+
+<b>כיסוי כדי יין וכו׳</b> וכל המשמש כיסוי בכלי חרס, טהור, דתוכו כתיב, והאי לאו תוך דידיה הוא:
+<b>וכסוי חביות נייריות.</b> על שם מקומן. ולרבותא נקטינהו, מפני שהיה לכיסוי חביות שלהן בית קיבול. ואית דגרסי והניירות, כלומר, הניירות שמכסים בהן פי הצלוחית:
+<b>הלפס.</b> כמו אלפס. מחבת גדולה שמבשלים בה בשר וירק, ועושים לה כסוי של חרס. וכשהוא נקוב אינו ראוי לכלום, ואפילו אינו נקוב ויש לו חידוד אין יכול לישב מפני החידוד, אבל כשאינו נקוב ואף אין לו חידוד, טמא, שראוי להפכו ולהושיבו, ואשה נותנת בתוכו ירק לסננו להמצות ממנו המים:
+<b>הרונקי.</b> הירקות לאחר שנתבשלו ודבוקים זה בזה ונעשים גוף אחד נקראים רונקי. והיא מלה יונית:
+
+Mishnah 6
+
+<b>גסטרא.</b> שבר כלי חרס. ודבר שנחלק לשנים קרוי גסטרא. ולשון גסטרא, גיסי תרי:
+<b>שנמצאת בכבשן.</b> ולא ידעינן אם נשבר קודם שנצרף בכבשן ובשעה שנגמרה מלאכתו לא היה תורת כלי עליו ותו לא מטמא משום גסטרא, או אחר כך נשבר ומטמא. וכיצד מבררים את הדבר, רואין אם היו שבריה שוין ותוכה מאדים, בידוע שנגמרה מלאכתה ואח״כ נשברה, ומטמאה, דעביד לקיבול, שדרך לתת גסטרא תחת החבית לקבל המשקה הנוטף ממנה:
+<b>טיטרוס.</b> כלי שהוא מנוקב מלמטה נקבים הרבה דקים כמלוא נקב מחט ומלמעלה נקב אחד כמלוא כוש, דהיינו פלך שהנשים טוות בו, וכשממלאים אותו מים ואדם משים אצבעו בנקב מלמעלה שלא ישלוט בו הרוח אין טפה אחת יוצאת מן הנקבים דקים שלמטה, וכשמסיר אצבעו המים יוצאים:
+<b>ר׳ אליעזר בר צדוק מטהר.</b> לפי שנקוב בכונס משקה:
+<b>ורבי יוסי מטמא.</b> שכך הוא דרך תשמישו, וחשיב בית קיבול הואיל והמים עומדים על ידי הנחת אצבע, ואפילו בלא הנחת אצבע אין המים יוצאים אלא כמוציא פרוטות מעט מעט טפה אחר טפה, ומשום הכי לא חשיב נקוב ככונס משקה ליטהר בכך. והלכה כר׳ יוסי:
+
+Mishnah 7
+
+<b>טבלא שיש לה לזבז ומחתה שלימה.</b> שיש לה דפנות, טמאים, שיש להן בית קיבול. ומרישא דהטהורים שבכלי חרס הוה שמעינן דהנך טמאים, אלא אורחיה דתנא הכי, כדתנן בפרק ואלו טריפות [דף מ״ג] ואלו כשרות, והכי איכא טובא במשנה:
+<b>טבלא.</b> של חרס:
+<b>שהיא מלאה קערות.</b> שהיא עשויה קערות קערות, והקערות הן מגופה ומחוברין בה:
+<b>ואם יש לה לזבז עודף.</b> אם שפת הטבלא סביב עודף ועולה למעלה יותר מפיהן של קערות:
+<b>נטמאה אחת מהן נטמאו כולן.</b> דכשנכנס השרץ בפי הקערה כבר נכנס באויר הלזבז העודף סביב, ונטמאת כל הטבלא, דכלי חרס מטמא מאוירו, וכשנטמאת הטבלא כולה נטמאו כל הקערות שהן מגופה:
+<b>בית התבלין.</b> כלי חרס עשוי רבועים רבועים, לתת בכל רבוע ורבוע מין אחד של תבלין ולא יתערבו זה בזה:
+<b>קלמרים המתואמות.</b> כלי עשוי לתת בתוכו הדיו והקולמוס והכלים הצריכים לסופר. ועשוי גם הוא רבועים רבועים תאומים, ובארצנו מהם הרבה, וקורים להם בלע״ז קלמר״י:
+<b>בית תבלין של עץ.</b> שעשוי גם הוא רבועים רבועים ואין לו לזבז עודף:
+<b>שנטמא אחד מהן במשקה.</b> דרבנן גזרו על המשקים הבאים מחמת שרץ לטמא כלים, גזירה משום משקה זב וזבה, שהם מטמאים כלים דאורייתא. ודוקא כשנטמא במשקה לא נטמא חברו, שכלי שנטמאו אחוריו במשקים לא נטמא תוכו, הלכך כשנטמא אחד מהן במשקין הוי דופן של הטמא אחוריו של חברו ולא נטמא חברו. אבל בטומאת שרץ דאורייתא דכל היכא דנגע בכלי עץ בין מאחוריו בין מתוכו נטמא כולו, אם נטמא אחד מהן נטמא חברו, שהטומאה נוגעת בו מאחוריו. ובכלי חרס דאינו מקבל טומאה מגבו אלא מתוכו, אפילו בטומאת שרץ אם נטמא אחד מהן לא נטמא חבירו, דתוכו של זה נעשה גב לחבירו, וכלי חרס אין מיטמא מגבו. אבל כלי עץ מיטמא מגבו בטומאת שרץ, אבל לא בטומאת משקין להיות נטמא כולו:
+<b>חולקים את עביו.</b> דופן עב ורחב שבין שני הרבועים, רמינן פלגא להאי גיסא ופלגא להאי גיסא בטומאת משקים דרבנן, וחצי עובי הדופן שלצד הטהור טהור. ואין הלכה כר׳ יוחנן בן נורי:
+
+Mishnah 8
+
+<b>הלפיד.</b> כעין קערה של חרס מחודדת מלמטה ותוחבים חידודה בראש קונדס, ובתוך אותה קערה נותנים חתיכות בגד ושמן ועטרן ומדליקין ומגביהין למעלה והיא מאירה למרחוק. ומפני שהיא מחודדת ואינה יכולה לעמוד בפני עצמה סלקא דעתך אמינא שלא תיטמא, קמ״ל. דהואיל ומקום מושבה מתוקן ומיוחד להושיבה בראש הקונדס הרי זו מיטמאה:
+<b>ובית שקעו של נר.</b> כלי חרס עשוי להיות הנר יושב ומשוקע בו:
+<b>מטמא באויר.</b> דחשיב כתוך לטמא באויר, אף על פי שאין כל הנר משוקע בו כי אם מעט ממנו:
+<b>המסרק של צרצור.</b> כלי חרס שעושים על פיו שבכה כמין מכבר מעשה רשת והמערה ממנו מטיל המים ממקומות הרבה, ורוב הכלים ששותין בהם מים בארץ ישמעאל עשויים כך, וסביב אותה שבכה בולטים שינים כשיני המסרק, שעושים אותן לנוי. ואם נתלה שרץ באויר אותן שינים פליגי בה רבי אליעזר ורבנן אי חשיב תוך כלי חרס אי לא. והלכה כחכמים דחשבי לה תוך ומטמאין:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>שיעור כלי חרס ליטהר.</b> דתו לא מקבל טומאה, ואם היה טמא טהור כאילו נשבר כולו, דתו לא חזי למילתיה ולא חשוב תוך דידיה. אפילו היתה חבית זו מיוחדת לגרוגרות ולאגוזים, וניקבה במוציא זית, טהורה, כל זמן שלא חזר ויחדה אח״כ לקבל בה רמונים וכיוצא בהן, אבל חזר ויחדה לקבל בה רמונים, טמאה עד שתנקב במוציא רמון, ומשניקבה במוציא רמון שוב אינה מקבלת טומאה:
+<b>שיעורו במשקין.</b> בנקב שכשמשימין הכלי על גבי משקין נכנסין המשקין דרך אותו נקב לתוך הכלי, והוא נקב גדול ממוציא משקה:
+<b>לכך ולכך.</b> כגון קדרה שמבשלים בה בשר. אע״פ שאין מניחין בה אוכל בלא משקה, ולמשקה לא חזיא שהרי ניקבה בכונס משקה, אפילו הכי אזלינן בה לחומרא, ואינה טהורה עד שתנקב במוציא זיתים:
+
+Mishnah 2
+
+<b>חבית שיעורה בגרוגרות.</b> רגילים היו להניח גרוגרות בחבית:
+<b>רבי מאיר אומר בזיתים.</b> כסתם מתניתין דלעיל. והוי סתם ואחר כך מחלוקת ואין הלכה כסתם. והלכה כרבי יהודה:
+<b>הלפס והקדירה שיעורן בזיתים.</b> להחמיר. כדפרישנא לעיל:
+<b>הפך והטפי.</b> כלי שמן הן. אלא שהטפי פיו צר מאד, לכך נקרא טפי שאין יורד ממנו אלא טפין טפין. וטפי דתנן בפרקין דלעיל שהוא טהור, היינו כשהתקינו לכסות בו סל של ענבים כדפרישנא לעיל:
+<b>בשמן.</b> היינו כונס משקה של שמן. ואין שיעורו שוה למים, דשל שמן דק שהרי כלי שמחזיק מים או יין אינו מחזיק שמן:
+<b>הצרצור.</b> כלי עשוי לשתות בו מים ועל פיו שבכה כמעשה רשת שלא יכנס לתוכו דבר רע ויטנפו המשקין:
+<b>שלשתן.</b> הפך והטפי והצרצור, שיעורן בנקב מוציא זרעונים, כגון האפונים. דסבר רבי שמעון דלזרעונים נמי עבידי, והוו כמו העשוי לכך ולכך דלעיל דמטילין אותו לחומרו. ואין הלכה כרבי שמעון:
+<b>נר שיעורו בשמן.</b> בכונס משקה של שמן. דסתם נר לשמן עביד:
+<b>רבי שמעון אומר בפרוטה קטנה.</b> דסבר עביד נמי לאנוחי ביה פרוטות, ומטילין אותו לחומרו. ואין הלכה כרבי שמעון:
+<b>נר שנטל פיו.</b> בטל שם נר ממנו:
+<b>ושל אדמה.</b> אינו מקבל טומאה כל זמן שלא נצרף בכבשן. ואע״פ שהוסק פי הנר בפתילה הדולקת, לא חשיב בכך כאילו נצרף בכבשן, וטהור:
+
+Mishnah 3
+
+<b>חבית שניקבה.</b> במוציא זית, וטהרה, כשחזר ועשאה בזפת, מקבלת טומאה מכאן ולהבא:
+<b>חזרה ונשברה.</b> לשברים הרבה. ואותו השבר שיש בו הזפת מחזיק רביעית ויושב שלא מסומך, טמא. ובחבית המחזקת מלוג ועד סאה עסקינן, כדתנן בפרקין דלעיל מלוג ועד סאה ברביעית. ואע״פ שאין סתימה מועלת לנקב הבא לאחר שבירה, שאני הך סתימה שנעשית קודם שבטל שם כלי ממנה. דחבית שניקבה שם חבית עליה אע״פ שטהרה, אבל חרס הפורש מן החבית בטל שם כלי מעליו אע״פ שלא ניקב, לפיכך אין מועלת סתימה בנקב שלו:
+
+Mishnah 4
+
+<b>חבית שנתרועעה.</b> כמו כותל רעוע. שלא נפלו חרסיה אבל היא רעועה כל כך שאם יטלטלוה וחצי קב גרוגרות בתוכה תשבר לגמרי. וטהורה היא כדאמרינן לקמן באידך פרקין [מ״ב]:
+<b>וטפלה.</b> שטח פניה:
+<b>בגללים.</b> כדי שלא יפלו החרסים:
+<b>נשברה.</b> שנפלו החרסים ודיבק השברים בקולן של סופרים. או שהביא חרסים ממקום אחר ודבקן ואחר כך טפלן בגללים, טהורה. והוא הדין טפלן בטיט, כל זמן שלא חזר וצרפה בכבשן:
+<b>חרס מחזיק רביעית.</b> וכגון שהחרס באה מחבית המחזקת מלוג ועד סאה, דשיעורה ברביעית כדפרישנא לעיל:
+<b>כולן מטמאין במגע.</b> דכולן נעשים יד לאותו חרס, ומטמאין משום יד. וכנגדו בלבד מטמא באויר, דאין אויר ליד כלי חרס:
+
+Mishnah 5
+
+<b>כלי חרס הבריא.</b> שאינו לא רעוע ולא שבור:
+<b>מטמאין.</b> אם נטמא הכלי מאוירו, טמאים אוכלים ומשקים שנגעו בטפילה, מפני שהיא חשובה ככלי עצמו:
+<b>הטופל את הבריא טהור.</b> דדוקא הכלי רעוע שצריך לאותה טפילה הוא דחשיבה הטפלה ככלי ונטמאו האוכלים הנוגעים בה כשהכלי טמא, אבל טפילת הבריא אינה חשובה ככלי. והלכה כחכמים:
+<b>וכן בחידוק קרויה.</b> כשם שנחלקו רבי מאיר ורבי שמעון עם חכמים בטפילת הבריא כך נחלקו בחידוק קרויה, והיא דלעת יבשה וחלולה ששואבין בה מים, ורגילים להדק סביבותיה בעגול של עץ או של ברזל כדי שלא תשבר אם תגוף באבן. דרבי מאיר ורבי שמעון דמטמאין בטפילת הבריא מטמאין אף בזו, ואפילו היתה הקרויה בריאה. וחכמים אומרים אם היתה הקרויה בריאה ואינה צריכה לעוגל זה לא חשיב העוגל כגופה של קרויה, ואם נטמאת הקרויה לא נטמא העוגל:
+
+Mishnah 6
+
+<b>יבלית.</b> מין עשב ששמו יבלא. ורגילין לטוח בו הכדות הגדולות שלא יפלטו היין שמזיעין:
+<b>פטסין.</b> כדות גדולות. כמו הללו בעלי פטסין דבמסכת ביצה [דף טו.]:
+
+Mishnah 7
+
+<b>מיחם.</b> כלי שמחממים בו המים:
+<b>בחומר.</b> טיט עב:
+<b>חרסית.</b> דק כחרס. ויש מפרשים, כתישת חרסים:
+<b>הנוגע בחומר טמא.</b> לפי שהוא נדבק ומתחבר במיחם וחשוב כעצמו של כלי, הלכך אם נטמא המיחם נטמא החומר שסביבו כמותו, והאוכלים הנוגעים בחומר טמאים:
+<b>ובחרסית טהור.</b> דחרסית אינו נדבק ומפריך ונפיל, ולא חשיב כעצמו של כלי:
+<b>קומקום.</b> יותר גדול ממיחם. ובלע״ז קוראין לו קומקומ״ו:
+<b>שאינו יכול לקבל את החמין.</b> שהזפת ניתך ונמס במים חמין. ואע״פ שיכול לקבל את הצונן אינו חשוב כלי וטהור:
+<b>וכן היה אומר בכלי זפת.</b> כלים העשויין מן הזפת עצמו, שהן טהורין, הואיל ואין יכולין לקבל את החמין כצונן. ורבותי פירשו בכלי זפת, בכלים הזפותים, ומפרש ואזיל כיצד, כלי נחושת שזפתן טהורים. אם היו הכלים טמאים ונגע אדם או אוכלין ומשקין בזפת, טהורים, דאין הזפת חיבור ואינו נחשב כעצמו של כלי:
+<b>ואם ליין.</b> ואם זפתן מתחלה לשום בתוכן יין ואין דעתו להשתמש בהן בחמין כלל:
+<b>טמאין.</b> דאז הוי הכלי צריך לזפת והוי זפת חיבור:
+
+Mishnah 8
+
+<b>יותר מצרכה.</b> כנגד הנקב הוא צורכה, ומה שהוא שלא כנגד הנקב הוי יותר מצרכה, ולא חשיב חיבור, כיון דלא צריך לחבית. ורמב״ם פירש, יותר מצרכה כגון שעשה הסתימה עבה ביותר עד שיוכל להנטל ממנה ותשאר סתומה, ואפילו הכל כנגד הנקב:
+<b>זפת שנטפה על החבית.</b> שאינה נקובה:
+<b>הנוגע בה.</b> בטיפת הזפת:
+<b>טהור.</b> אע״פ שהחבית טמאה. שאין הזפת חיבור לחבית כיון שאין החבית צריכה לה:
+<b>שפקקו בזפת.</b> שסתם פי הנקב של המשפך העשוי להכניס ממנו יין לחבית:
+<b>רבי אלעזר בן עזריה מטמא.</b> דחשיב ליה סתימה, בין בשל עץ בין בשל חרס:
+<b>ור״ע מטמא בשל עץ.</b> מפני שהזפת הוא מינו, שהזפת יוצא מן העץ:
+<b>ומטהר בשל חרס.</b> שאינו מינו ולא חשיב חיבור. ולא דמי סתימת פי המשפך לסתימת נקב החבית דחשיב חיבור, לפי שהנקב שבפי המשפך שעשאו היוצר מתחלה חלק הוא ונקלף הזפת ממנו ואינו מתקיים, אבל חבית שניקבה לאחר שהוסקה בכבשן אי אפשר לנקב להיות חלק ושוה ואין הזפת נקלף ממנו אי נמי, נקב שבפי המשפך סופו להסיר סתימתו כשירצה לשפוך יין בחבית, הלכך לא חשיבא סתימה אלא במשפך של עץ לפי שהוא מינו, אבל חבית שניקבה אין סופו להסיר הסתימה:
+<b>רבי יוסי מטהר בשניהם.</b> דסתימת פי המשפך לא חשיבא סתימה, והרי הוא כאילו לא נסתם ואין לו בית קבול. והלכה כר״ע:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>החרס שאינו יכול לעמוד.</b> כגון חרס הפורש מן החבית ומן הקדירה במקום האוזן, ואינו יכול לעמוד בלא סמיכה מפני כובד האוזן שמכביד ומכריעו, או מפני שהיה בו חידוד שהוא חד בתחתיתו ואינו יכול לשבת שלא מסומך:
+<b>נטלה האוזן טהור.</b> דכלי חרס כיון שטהר שעה אחת שוב אין לו טומאה לעולם:
+<b>ור׳ יהודה מטמא.</b> דלית ליה הך סברא:
+<b>או שנחלקה.</b> לארכה כמין שתי עריבות, ואינה יכולה לישב על תחתיה אלא על דפנותיה:
+<b>רבי יהודה מטהר.</b> דסבר ר׳ יהודה דהא דתנן הדקים שבכלי חרס יושבים שלא מסומכים שהן טמאים, היינו מן השוליים ולא מן הדפנות, שצריך שיהיה שבר הכלי יושב על שוליו כדרך שיושב כשהוא שלם:
+<b>וחכמים מטמאין.</b> דסברי כלים עשויין להושיבן על דפנותיהן לפרקים:
+
+Mishnah 2
+
+<b>ואינה יכולה להטלטל בחצי קב גרוגרות.</b> מתוך שהיא רעועה והגרוגרות מכבידים נשברת לגמרי בטלטולה. ולכך שיערו בחצי קב, דהוא שיעור סעודה אחת. דקב גרוגרות הוא שיעור שתי סעודות, כדמוכח בסוף מסכת פאה גבי אין פוחתין לעני בגורן מקב גרוגרות. וכל דלא חזיא לטלטל בה שיעור סעודה אחת כשבורה דמיא:
+<b>גיסטרא.</b> כלי חרס שנחלק לשנים. ונעשה גיסי תרי:
+<b>שאין שיריים לשיריים.</b> כלי שלם חסים עליו ומשום סדק פורתא לא שדו ליה ומביאין שיריים של כלי דהיינו שבר כלי ומשימין תחתיו, אבל שבר כלי מכי נסדק במוציא משקה משדא שדו ליה, שאין אומרים הבא שבר כלי אחר להניח תחת שבר כלי זה:
+
+Mishnah 3
+
+<b>כל שניטלו אזניה.</b> חשובה גיסטרא, ואפילו היא שלימה, הואיל ואין לה אזנים לטלטלה ממקום למקום. ואם נתרועעה, שיעורה כמוציא משקה:
+<b>היו בה חדודים.</b> סתם חרס שנשבר יוצאין ממנו חידודים. כמו [איוב מ״א כ״ב] חדודי חרס:
+<b>כל המקבל עמה בזיתים.</b> אם אין כזית יוצא בין חידוד לחידוד, חשוב תוך כמו הגסטרא עצמה ומטמא אפילו באויר. אבל אם יוצא זית מבינתים, אינו מטמא באויר. אבל מטמא במגע מטעם יד:
+<b>היתה מוטה על צדה.</b> שנחלקה לארכה כמין עריבה ואינה יושבת אלא על דפנותיה ויש לה חידודים:
+<b>כל המקבל עמה בזיתים.</b> כדרך שמטמאה כשיושבת על שוליה כך מטמאה יושבת על צדה. וסתם מתניתין כחכמים דלעיל דמטמאין בחבית שנחלקה כמין שני עריבות:
+<b>קתדרא.</b> כסא של נשים ההולכות על העגלה:
+<b>קורפיות.</b> על שם מקומן. והן כלים חדים שאין יושבים שלא מסומכין:
+<b>וקוסים.</b> לשון קשות הנסך. ובסנהדרין הגונב את הקסוא והוא שם לכלי שרת. וקוסין הן מיני כלים ששוליהן חדין וכשמבשלים בהן מניחין אותן על כלי ברזל שקורין טריפיד״י בלע״ז, וכשמורידים אותן סומכין אותן באפר הכירה:
+<b>הצידונין.</b> שנעשים בצידון:
+
+Mishnah 4
+
+<b>שפיות.</b> מלשון שפה. שיש לו שלש שפתות לפיו, ואויר בינתים בין שפה לשפה:
+<b>הפנימית עודפת הכל טהור.</b> כל מה שהוא חוץ ממנה נחשב כגבו של כלי ואין כלי חרס מיטמא מגבו. אבל מה שבתוך הפנימית טמא:
+<b>החיצונה עודפת הכל טמא.</b> דהוי חוצה לה כגבו של כלי ולפנים ממנה חשוב תוך. וכן אם אמצעית גבוהה, ממנה ולחוץ חשוב גב ולפנים חשוב תוך, שהכלי מתמלא עד הגבוהה:
+<b>היו שוות.</b> שאין אחת מן השפתות עודפת על חברתה:
+<b>וחכמים אומרים הכל טהור.</b> השפה שנפלה הטומאה באוירה בלבד היא טמאה, והשאר הכל טהור. וכן הלכה:
+<b>משיצרפם בכבשן.</b> וקודם צירוף הן כלי אדמה ואין מיטמאין:
+<b>והוא גמר מלאכתן.</b> ואע״ג דלאחר צירוף הכבשן צריכין תיקון למרחן להחליקן ולהשוות שפתן, אעפ״כ משיצרפם בכבשן חשיב נגמרה מלאכתן ומיטמאין:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>תנור תחלתו ארבעה.</b> סתם תנור עשוי כמין קדירה גדולה שאין לה שוליים, ומחברים אותו בטיט על גבי קרקע, ורצפת הקרקע היא תחתיתו של תנור. ואע״פ שמעצמו אין לו בית קבול אף על פי כן טמא, דבתוכו תלה רחמנא והרי יש לו תוך:
+<b>תחלתו ארבעה.</b> אין גובהו של תנור פחות מארבעה טפחים:
+<b>ושייריו.</b> אם היה גדול ונטמא ואחר כך נשבר, לא טהר עד שלא יהיה בשבריו ארבעה:
+<b>במה דברים אמורים.</b> דתחלתו ושייריו ארבעה:
+<b>בגדול.</b> העשוי לאפות ולצלות בו כדרך התנורים:
+<b>אבל בקטן.</b> העשוי לתינוקות לצחק בו:
+<b>תחלתו כל שהוא.</b> ולאו דוקא כל שהוא, דבציר מטפח לא הוי:
+<b>ושייריו ברובו.</b> בגמרא בפרק העור והרוטב (חולין דף קכ״ד) מקשה על מתניתין דהכא, ובציר מטפח למאי חזי. ומשני, האי ושייריו ברובו אגדול קאי, ולא אתנור קטן. ומותבינן, בגדול, הא קאמר ושייריו ארבעה, דהא קתני במה דברים אמורים בגדול משמע דלא פליגי חכמים על תנא קמא בגדול כלל. ומשני, הא בתנור בר שבעה הא בתנור בר תשעה, כלומר בר שבעה שייריו ברובו, ואע״פ דלא הוו ארבעה ואין תנור פחות מארבעה, הואיל ומתחלתו היה כלי חשוב משתמשין בשייריו אע״פ שאינן ראויין כל כך, ובתנור של תשעה דרובו הוי שיעור גדול, מטמא בשייריו בארבעה כתחלתו:
+<b>משתגמר מלאכתו.</b> אתחלת תנור קאי. מאימתי התנור מיטמא, משתגמר מלאכתו:
+<b>משיסיקנו.</b> אע״ג דשאר כלי חרס סגי להו בצירוף כבשן, תנור דבעי לדבק בו טיט לעבותו להחזיק חומו לא נגמרה מלאכתו עד שיסיקנו. ומיהו לא בעי היסק גדול כדי לאפות בו פת, אלא כדי לאפות בו סופגנים, פת שבלילתה רכה העשויה כספוג, דבהיסק מועט סגי לה:
+<b>משיסיק את החדש כדי לאפות בישן.</b> דחדש כדי לאפות בו סופגנים בעי היסק מרובה מן הישן. ואם הוסק החדש היסק מועט דבהיסק כזה היה ישן ראוי לאפות בו סופגנים, היינו גמר מלאכתו. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>כירה.</b> מקום שפיתת שתי קדירות. ופעמים שנותנים הקדירות לבשל בתוכה ופעמים על גבה:
+<b>תחלתה שלש.</b> גובהה אין פחות משלש אצבעות:
+<b>משתגמר מלאכתה.</b> מאימתי מיטמאה תחלתה, משתגמר מלאכתה:
+<b>ביצה קלה.</b> ביצת תרנגולת. ואמאי קרי לה ביצה קלה, שהיא קלה לבשל יותר מכל הביצים:
+<b>טרופה.</b> כשהיא טרופה ושבורה בקערה:
+<b>ונתונה באלפס.</b> שהוחם כבר, שהיא ממהרת להתבשל:
+<b>הכופח.</b> שיעור שפיתת קדרה אחת. וחומו רב מחום הכירה ופעמים שאופין בו פת:
+<b>שיעורו כתנור.</b> כדי לאפות סופגנים:
+<b>שיעורו ככירה.</b> לבשל בו ביצה קלה:
+<b>האבן היוצא.</b> רגילים לחבר אבן בתנור שבולטת ממנו לחוץ כדי שיהיה לו לבית אחיזה, וכתנור דמיא. ואם נטמא התנור נטמאת האבן, ונטמא הפת שנגע בה, מפני שהוא יד לתנור, וכתיב (ויקרא י״א:י״א) תנור וכירים יותץ וגו׳ טמאים יהיו לכם, לכל שבצרכיכם, לרבות את הידות שהן צורך לכלי:
+<b>לא אמרו.</b> דיותר מטפח בתנור ומשלש אצבעות בכירה לא הוי חיבור, אלא כשהאבן בין התנור ולכותל. מפני שמעכבת שאין יכולין לקרב התנור לכותל ודוחק את הבית, הלכך יותר מטפח עומדת לינטל היא. אבל לצד הבית, אפילו גדולה הרבה יד היא לתנור. ואין הלכה כרבי יהודה:
+<b>והשאר טהור.</b> דתניא בתורת כהנים, יכול שאני מרבה יותר מכשיעור, תלמוד לומר טמאים הם:
+
+Mishnah 3
+
+<b>עטרת כירה.</b> בנין עגול עשוי על ראש הכירה כדי לשמור חומה:
+<b>טהורה.</b> ואם נטמאת הכירה לא נטמאת העטרת, דלא חשיבא עטרת חיבור לכירה:
+<b>טירת התנור.</b> חצר התנור, לשון בחצריהם ובטירותם. מקום לפני התנור מוקף מחיצות שנותנים בו הלחם כשרודין אותו מן התנור:
+<b>בזמן שהיא גבוהה ארבעה.</b> כשיעור גבהו של תנור שתחילתו ארבעה:
+<b>אפילו על שלש אבנים.</b> שלא היתה מחוברת חיבור יפה אלא מונחת על שלש אבנים בלבד ודבוקה לתנור, חשיבא חיבור:
+<b>בית הפך.</b> מקום עשוי בצדי הכירה שמניחין בו פך שמן להפשיר:
+<b>בית התבלין.</b> מקום שמניחין בו את התבלין:
+<b>בית הנר.</b> מקום שמניחין בו הנר:
+<b>מיטמאין במגע.</b> אם נגע שרץ בתוך הכירה נטמאו המקומות הללו בטומאת הכירה. וכן אם נטמא אחד מן המקומות הללו במגע שרץ נטמאת הכירה עמהם, דחשיבי ככירה והם דבר אחד לענין טומאת מגע:
+<b>ואין מיטמאין באויר.</b> אם נתלה שרץ באויר כירה ולא נגע בה. אע״פ שהיא טמאה דכלי חרס מיטמא באויר, הן טהורין, שאינם חיבור לה אלא לענין מגע. משום דמן התורה אינם חבור לה, ורבנן הוא דגזור עלייהו טומאה, ועבדו רבנן הכירא דלא לטמאו באויר, כי היכי דלא לשרפו עלייהו. תרומה וקדשים:
+<b>ור׳ שמעון מטהר.</b> אפילו במגע, כל מקום שלא נגעה בו טומאה, דכל חד וחד כלי באנפי נפשיה. הוא. והלכה כר׳ מאיר:
+
+Mishnah 4
+
+<b>תנור שהוסק מאחוריו.</b> שאין התנור מקבל טומאה עד שיסיקנו, ואם לא הוסק מבפנים אלא מבחוץ חשיב היסק:
+<b>או שהוסק שלא לדעתו.</b> [אפילו מבפנים]:
+<b>או שהוסק בבית האומן.</b> קודם שנגמר מלאכת עשייתו:
+<b>טמא.</b> גרסינן. ויש ספרים שגורסין טהור, ושיבוש הוא:
+
+Mishnah 5
+
+<b>מוסף התנור.</b> תוספתו של תנור שמוסיפין בגבהו כדי לשמור חומו:
+<b>מפני שהוא סומך עליו את השפוד.</b> של בשר, שרגילים לצלות בו בשר, והוי דבר צורך לתנור. ורחמנא אמר וטמאים יהיו לכם, לכל שבצרכיכם, כדדרשינן לעיל [במשנה ב׳]:
+<b>מפני שהוא אופה בו כשהוא נדחק.</b> כשיש לו אוכלוסין מרובין וצריך לפת מרובה. ור׳ יוחנן לא סגי ליה בטעמא דתנא קמא מפני שהוא סומך עליו את השפוד, דסבירא ליה דבעינן שיהא תשמיש התוספת כעין תשמיש גופו של תנור:
+<b>מוסף היורה של שולקי זיתים.</b> דרך שולקי זיתים וצבעים שיש להם יורות גדולות ועושים להם תוספת טיט על שפתם שיעלו בה המים בעת רתיחתם. ושל שולקי זיתים טמא, לפי שאותה תוספת צריכה לכלי ומשתמשים בה:
+<b>ושל צבעים טהור.</b> דלא משתמש ביה כי היכי דלא לפסיד צבעיה. ואין הלכה כרבי יוחנן הסנדלר:
+
+Mishnah 6
+
+<b>מעפר ולמטן מיטמא במגע.</b> אם נגע שרץ בתנור מתוכו למעלה מן העפר נטמא מה שלמטה מן העפר. אבל אם נתלה השרץ באויר ולא נגע בדופני התנור מתוכו, לא נטמא אלא מה שלמעלה מן העפר:
+<b>בור.</b> חפירה למטה בארץ:
+<b>דות.</b> כבור הוא עשוי, אלא שהוא בנין למעלה מן הקרקע:
+<b>ונתן שם אבן.</b> בין הבור ובין דופן התנור, להחזיק התנור שלא יפול לתוך הבור:
+<b>אם מסיק מלמטה.</b> אם כשמסיק האור מלמטה בתוך הבור, התנור ניסוק מתוכו למעלה דרך שוליו, טמא. ואם לאו, שאינו ניסק מהיסק האור שלמטה בתוך הבור, טהור. ופלוגתא דר׳ יהודה ורבנן דוקא בהיסק ראשון שהוא גמר מלאכתו של תנור וע״י אותו היסק הוא מקבל טומאה, ר׳ יהודה סבר צריך שיהא התנור מחובר לארץ בהיסק ראשון, דכתיב תנור וכירים יותץ, ואין שייך לשון נתיצה אלא במחובר לקרקע, דבמיטלטל נופל לשון שבירה לא לשון נתיצה, הלכך אם התנור ניסק דרך שוליו מהיסק שבתוך הבור, חשיב כמחובר לבור וקרינן ביה יותץ, ואם אינו ניסוק מהיסק הבור הרי הוא נתוץ ועומד ואי אפשר לקיים בו תו יותץ:
+<b>וחכמים אומרים הואיל והוא ניסוק מכל מקום טמא.</b> דאמר קרא וטמאים יהיו לכם, מכל מקום, ואפילו אם מסיקו כשהוא תלוי בצואר הגמל הוי היסק ונגמרה מלאכתו בכך. והכל מודים בהיסק שני לאחר שנגמרה מלאכתו שהוא מיטמא אפילו בצואר הגמל. והלכה כחכמים:
+
+Mishnah 7
+
+<b>תנור שנטמא.</b> התנור עשוי כקדירה גדולה שאין לה שולים ומיטלטל, וכשבא לקבעו מחברו בארץ ומדבק טיט מבחוץ ומעבהו כדי שישמור חומו, וקרי לה טפילה שמטפלה ומחברה לו:
+<b>כיצד מטהרים אותו.</b> כמה תהא שבירתו ותהא מטהרתו:
+<b>חולקו לשלשה.</b> לכלי עצמו מבפנים. דאי לשנים, הגדול טמא, דאיכא רובא:
+<b>וגורר את הטפילה.</b> שדבק עליו, שגם היא מחברתו:
+<b>עד שיהא בארץ.</b> כלומר מפילה עד הקרקע. אי נמי, אחולקו קאי, דלא סגי בחלוקה עד רובו, אלא חולק עד שיגיע לקרקע:
+<b>ולא עד שיהא בארץ.</b> ולא לחלקו עד למטה סמוך לארץ:
+<b>אלא ממעטו מבפנים.</b> עד שלא ישאר ארבעה טפחים שהוא שיעור תחלתו של תנור. ואין הלכה כר׳ מאיר:
+<b>צריך להסיעו.</b> אע״פ שחלקו, לא טהר עד שיפריד החלקים זה מזה. ואין הלכה כר׳ שמעון:
+<b>הגדול טמא.</b> משום דאיכא רובו של תנור:
+
+Mishnah 8
+
+<b>חתכו חוליות לרחבו.</b> כמו שחותך שפופרת של קנה:
+<b>פחות מארבעה טפחים.</b> אם יש בחוליא פחות מארבעה טפחים ובאה מתנור גדול דליכא רובא, טהור. אבל איכא ארבעה טפחים, טמא, אע״ג דהוי מיעוט:
+<b>מרחו בטיט.</b> בעי היסק כתנור חדש:
+<b>הרחיק ממנו את הטפלה.</b> טפול של טיט שעשה, לא חיברו לתנור אלא רחוק ממנו:
+<b>ונתן חול או צרור.</b> בין הטפילה לתנור, וע״י כך התנור מקיים חומו ואופים בו:
+<b>הנדה והטהורה אופות בו.</b> דלא חשיבא הטפלה חיבור לתנור, כיון שהיא מרוחקת ממנו:
+<b>והוא טהור.</b> שאינו מקבל טומאה:
+
+Mishnah 9
+
+<b>תנור שבא מחותך.</b> שעשאו האומן דפים דפים כדי לחברן יחד ע״י מסגרות, הן זירים שקורין צירקלא״ש, כעין שאנו עושים לחביות שנותנים בהן יין. ולאותן זירים ומסגרות קורא התנא למודין:
+<b>ונתנן עליו והוא טהור נטמא.</b> לאחר שנתן עליו הלמודים והיה התנור טהור מתחלה לפי שהיה דפים דפים ולא היה מחובר, חזר להיות מקבל טומאה ע״י הלמודים הללו שמחברים אותו:
+<b>סילק את למודיו.</b> ונתפרקו הדפין זה מזה, אין לך נתיצה גדולה מזו, ונטהר התנור. ואע״פ שהחזיר הלמודים פעם שניה שוב אינו מקבל טומאה, שאין הלמודים מביאין לו הטומאה אלא בפעם ראשונה בלבד כשבא מחותך מבית האומן:
+<b>מרחו בטיט.</b> לתנור זה שאין הלמודים מביאין לו הטומאה, טמא על ידי מריחת הטיט.
+<b>ואין צריך להסיקו.</b> כשאר כל תנורים שאין מקבלין טומאה עד שיסיקם, לפי שכבר הוסק בפעם ראשונה כשבא מחותך מבית האומן:
+
+Mishnah 10
+
+<b>חתכו חוליות.</b> שחתכו לתנור ברחבו לחוליות, והניח חוליא על גבי חוליא:
+<b>ונתן חול בין חוליא לחוליא.</b> וטח אותו בטיט ועשה לו טפילה כדרך שעושין לתנורים:
+<b>ר׳ אליעזר מטהר.</b> דכיון דיש חול בין הסדקים, כשבור דמי:
+<b>וחכמים מטמאין.</b> שהטפילה עושה את כולו אחד ומחברת את הסדקים, ואע״פ שיש חול בין חוליא לחוליא:
+<b>וזהו תנורו של עכנאי.</b> לכך נקרא תנורו של עכנאי, שהקיפוהו הלכות כעכנא זו וטמאוהו. עכנא, נחש שדרכו לעשות כעגולה להכניס זנבו לתוך פיו, כך הקיפו בתשובה וראיות ר׳ אליעזר וחכמים זה את זה, על תנור זה. ולבסוף מפני שהיה ר׳ אליעזר יחיד כנגד רבים, נפסקה ההלכה כרבים דלא כר׳ אליעזר. והביאו כל טהרות שטיהר ר׳ אליעזר ושרפום באש ונמנו וברכוהו, מפני שהיה מחזיק במחלוקת כנגד רבים:
+<b>יורות הערביין.</b> לאפות פת הן עשויין. כדמפרש ואזיל:
+<b>של בן דינאי.</b> רבותי פירשו שם אדם שהיה עושה תנורים הללו. ואני שמעתי על שם שדנו בו דינים הרבה:
+
+Mishnah 11
+
+<b>של אבן ושל מתכת טהור.</b> של אבן טהור לגמרי. ושל מתכת טהור מדין כלי חרס, שאינו מטמא מאוירו ויש לו טהרה במקוה:
+<b>וטמא משום כלי מתכות.</b> שמקבל טומאה מגבו ונעשה אב הטומאה. ואם הוא מחובר לקרקע אינו מטמא, דכל המחובר לקרקע הרי הוא כקרקע, חוץ מתנור וכירים של חרס דכתיב בהו (ויקרא י״א:ל״ה) תנור וכירים יותץ, את שיש בו נתיצה:
+<b>ניקב נפגם נסדק.</b> ועשה טפול של סיד לסתום הנקב והפגם והסדק. או שעשה על פיו תוספת של טיט, טמא, כדין תנור של חרס:
+<b>וכן בכירה.</b> וכן שיעור נקב של כירה, כדי שיצא ממנו האור, כשיעור נקב של תנור:
+<b>ועשה לה פטפוטין.</b> הכא לא תני ועשה לה טפילה, [לפי] שאין עושין טפלה לכירה שניקבה או נפגמה כמו שעושין לתנור, אלא כשניקבה או נפגמה הכירה במקום מושבה רגילין במקום הנקב לעשות פטפוטין, הן רגלי הכירה כמו טריפי״ד בלע״ז, שהכירה יושבת על אותן פטפוטין:
+<b>מרחה בטיט.</b> טהורה. שאין מירוח של טיט מועיל אלא בתנור שאופין הלחם בתוכו, אבל לא בכירה, לפי שאין אופין ומבשלין בתוך הכירה עצמה אלא מניחין בתוכה או על גבה הקדרה. ואין הלכה כר׳ יהודה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>העושה שלשה פטפוטים.</b> שלשה רגלים יושבים בארץ:
+<b>וחברם בטיט.</b> למעלה בראשם, כעין כלי ברזל שקורין טריפי״ד:
+<b>קבע שלשה מסמרים.</b> שנעץ אותם בקרקע:
+<b>טהורה.</b> דכלי מתכות המחוברים לקרקע כקרקע דמו ואין מקבלים טומאה:
+<b>וחברם בטיט טמאה.</b> ככירה של חרס, שהטיט שבראשן נותן להן תורת חרס:
+<b>עד שיעשה שלישית.</b> כעין שלשה פטפוטין:
+<b>או עד שיסמוך לכותל.</b> שהכותל יסמוך את הקדירה מצד אחד:
+<b>אחת בטיט.</b> אחת חיבר לחברתה בטיט בראשה:
+<b>ואחת שלא בטיט.</b> שהשלישית לא חיבר. ור׳ יהודה היא, ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>האבן שהיה שופת עליה ועל התנור.</b> והאבן מחוברת בטיט:
+<b>עליה ועל האבן.</b> היינו אחת בטיט ואחת שלא בטיט:
+<b>ועל הסלע.</b> המחובר מששת ימי בראשית:
+<b>טהורה.</b> דכתיב יותץ טמאים הם, את שיש לו נתיצה יש לו טומאה, את שאין לו נתיצה אין לו טומאה. מכאן אמרו, אבן שהיה שופת עליה ועל התנור, עליה ועל הכירה, עליה ועל הכופח, טמאה, מפני שיש להן נתיצה. עליה ועל האבן, עליה ועל הסלע, עליה ועל הכותל, טהורה, מפני שאין להן נתיצה:
+<b>כירת הנזירים.</b> לבשל שלמי נזיר שלוקח מהן הכהן הזרוע בשלה:
+<b>כירת הטבחים.</b> שמוכרים לרבים, ומסדרים הרבה אבנים זו אחר זו ושופתין עליהן קדירות הרבה, שנמצאת אבן אחת לשתי קדירות, וכשנטמאת האחת האחרות טהורות מידי דהוה אקלמרין המתואמות דתנן לעיל בפרק ב [משנה ז׳] שאם נטמאה אחת מהן לא נטמאו כולן:
+
+Mishnah 3
+
+<b>שלש אבנים שעשאן שתי כירים.</b> שהאבן האמצעית משמשת לזו ולזו:
+<b>האמצעית המשמשת לטמאה.</b> חציה של האמצעית המשמשת לחיצונה שהיא טמאה, טמאה. וחציה המשמשת לחיצונה שהיא טהורה, טהורה:
+<b>נחלטה האמצעית לטמאה.</b> וכולה טמאה:
+<b>לשפות עליהן.</b> על שתי החיצונות:
+<b>החזירה.</b> לאמצעית:
+<b>טהורה.</b> שבטלה כירה ראשונה וכאילו נתץ כירת היורה הגדולה:
+<b>מקבלת טומאה משיסיקנה.</b> דבעי היסק ככירה חדשה:
+
+Mishnah 4
+
+<b>סמך לזו אבן אחת מכאן ולזו אבן אחת מכאן.</b> ונמצאו עכשיו שלש כירות, האמצעית טמאה והחיצונות טהורות. הלכך שתי אבנים אמצעיות חציה של זו וחציה של זו [של צד הטהור] טהור, שמשמש לטהור:
+<b>ניטלו החיצונות הטהורות.</b> חזרו אמצעיות לטומאתן כבתחלה, וכולן טמאות, שהרי אין כאן משמש לטהור:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>הקלתות של בעלי בתים.</b> בסיס העשוי לכירה ומקום מושבה נקרא קלת:
+<b>שנפחתה.</b> קרקעיתה. והיה עומק הפחת פחות משלשה טפחים, הרי הכירה מקבלת טומאה, שאם יסיק בפחת מלמטה תתבשל הקדירה שבכירה מלמעלה:
+<b>יתר מכאן.</b> אם היה הפחת עמוקה יותר משלשה טפחים:
+<b>טהורה.</b> שהרי האש רחוקה מן הקדירה שבכירה ואינה מתבשלת:
+<b>נתן אבן או צרור.</b> על מקום הפחת כדי שלא יהיה עומק הפחת שלשה טפחים, טהורה, לפי שאינה חשובה מקרקעית הכירה:
+<b>מרחה.</b> לאבן זו בטיט:
+<b>מקבלת טומאה.</b> הכירה, מכאן ולהבא. שאבן זו מקרקעית הכירה היא נחשבת, והרי אין עומק הפחת שלשה טפחים:
+<b>וזו היא תשובת רבי יהודה.</b> כשנחלקו ר׳ יהודה וחכמים לעיל בפרק תנור תחלתו ארבעה:
+<b>בתנור שנתנו על פי הבור או על פי הדות.</b> מכאן הביא ר׳ יהודה ראיה לדבריו, דכי היכי דבעינן הכא שיהא מסיק מלמטה וקדירה בשלה מלמעלה, הכי נמי בעינן התם:
+
+Mishnah 2
+
+<b>דכון.</b> לשון מקום. כמו דוך פלן [ברכות יח:<b>]</b> והוא מקום בולט מן הכירה שכשמוציאין הקדרה מן הכירה מושיבין אותה על אותה הבליטה, ופעמים יש לו בית קבול שתי קדירות או שלש:
+<b>טהור משום כירה.</b> דאם נטמאת הכירה לא נטמא הוא. אי נמי, אינו מטמא במחובר ככירה:
+<b>הצדדים שלו.</b> כותליו של דכון שאינן מן הכירה:
+<b>הרחב שלו.</b> הוא כותל הכירה עצמה לצד בית קיבולו של דכון. ולפי שהדכון מרחיב והולך לצד הכירה קרי לה רחב:
+<b>רבי מאיר מטהר.</b> דלא חשיב ככירה:
+<b>ורבי יהודה מטמא.</b> דחשיב ככירה. והלכה כרבי יהודה:
+<b>וכן הכופה את הסל.</b> ובנה על גביו כירה, ובולט חוץ לכירה. והסל הוא מיטמא משום כלי עץ, וכשבנה עליו כירה ורוחב הסל בולט חוץ לדופני הכירה ושופתים קדירות על אותה הבליטה, דינו כדכון: 
+
+Mishnah 3
+
+<b>כירה שנחלקה לארכה טהורה.</b> כירה מקום שפיתת שתי קדרות. וכשנחלקה לארכה בטלו שתי שפיתות, ואם נחלקה לרחבה שתי שפיתות קיימות זו לבדה וזו לבדה:
+<b>כופח.</b> מקום שפיתת קדרה אחת. ובין שנסדק לארכו בין שנסדק לרחבו בטל מקום השפיתה:
+<b>חצר הכירה.</b> כעין מחבת גדולה של חרס והכירה יושבת באמצע מחוברת לחצר:
+<b>שלש אצבעות.</b> שכותלי החצר גבוהים שלש אצבעות. כשם ששיעור כירה תחלתה שלש, כדתנן לעיל בפרק התנור, כך שיעור חצר הכירה גבהו אין פחות משלש, ופחות משלש אין אויר שלה חשוב. ומיהו מטמאה במגע מדרבנן. אי נמי, משום דהוי כמו יד לכירה, ויד יש לו מגע ואין לו אויר:
+<b>כיצד משערין אותה.</b> משום דכירה גבוהה מחצר הרבה וצריכים אנו לשער מה נחשב אויר החצר:
+<b>נותן את השפוד.</b> ראשו אחד על כותל החצר הנמוך וראשו אחר על כותל הכירה הגבוה, וכל שלמטה מן השפוד אם נתלה שם שרץ אע״פ שהוא למעלה מכותלי החצר כאילו נתלה למטה, דכל זה נחשב אויר החצר:
+<b>לא נטמאת הכירה.</b> דחצר טפלה לכירה, ואין כירה טפלה לחצר. ואין הלכה כראב״י:
+
+Mishnah 4
+
+<b>היתה מופרשת.</b> שלא בנה האומן מתחלה החצר והכירה מחוברים יחד, אלא זו לעצמה וזו לעצמה:
+<b>חלקה.</b> בלא בית קיבול כלל. וזו ואין צריך לומר זו קתני:
+<b>פטפוטי כירה.</b> רגלי הכירה, שהם שלשה רגלים והם גבוהים שלש אצבעות, נחשבים ככירה ומיטמאים במגע ובאויר ככירה עצמה, וכל שכן אם הן פחותים משלש אצבעות שהם נידונים ככירה:
+<b>ואפילו הן ארבעה.</b> רגלים, נידונים ככירה:
+
+Mishnah 5
+
+<b>ניטל אחד מהן.</b> היו שלשה וניטל אחד מהן, אכתי חזו קצת להיות שופת עליהם את הקדירה וחשיב כנתוץ ולא כנתוץ, הלכך מיטמאים במגע ואין מיטמאין באויר:
+<b>ור״ש מטהר.</b> שהיה ר״ש אומר כל פטפוטי כירה שאין מיטמאין באויר אין מיטמאין במגע. ואין הלכה כרבי שמעון:
+<b>עשה שנים.</b> עשה האומן מתחלתה הכירה בשני פטפוטין:
+<b>מיטמאים במגע ובאויר.</b> דהוו להו כשתי אבנים שעשאן כירה, דתנן לעיל שהיא טמאה:
+<b>היו גבוהים.</b> הפטפוטים:
+<b>ור׳ שמעון מטהר.</b> אותו העודף על שלש אצבעות ולמעלה, בין במגע בין באויר. דכל פטפוט למעלה משלש אצבעות לא חשיב ככירה:
+<b>היו משוכים מן השפה.</b> כמין בליטות עשויין בגוף הכירה, ומאותן בליטות נמשכין הפטפוטין שהן רגלי הכירה, והשתא נמצאים הפטפוטים חוץ מן השפה, ומה שיש מהן בתוך שלש לשפה נחשב ככירה עצמה ומיטמא במגע ובאויר, ובמה שיש מהן מחוץ לשלש בהא פליגי ר׳ מאיר ור׳ שמעון. ובכולהו הלכה כר׳ מאיר:
+
+Mishnah 6
+
+<b>כיצד משערין אותן.</b> לפי שהפטפוטים רחוקים זה מזה, וכשנמצא שרץ ביניהם אין אנו יכולים לדעת אם הוא בתוך שלש לשפה וטמא, או חוץ לשלש וטהור לר׳ מאיר באויר ולר׳ שמעון בין במגע בין באויר, הלכך מודד לפטפוט זה שלש אצבעות מן השפה וכן לשני ונותן האמה שמסרגלים בה את הספרים בינתים מזה לזה, והיא נקראת כנה, ומסרגל, ומן הסרגל ולפנים טמא, דהיינו נמי מקום הכנה, ומן הסרגל ולחוץ טהור:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>התנור שחצצו.</b> שעשה מחיצה באמצעיתו וחלקו עד למעלה מפיו:
+<b>הכל טמא.</b> אפילו אוכלים שבעבר השני של מחיצה:
+<b>כוורת פחותה ופקוקה בקש.</b> להכי נקט פחותה, דלאו כלי היא, דאי הוה שלימה היתה מצלת על אוכלים שבתוכה, דאפילו כלי שטף מציל, אבל השתא דלאו כלי היא הויא כמחיצה בעלמא. ופקוקה בקש לרבותא נקטה, דאע״ג דפחיתתה פקוקה בקש לא הויא כלי ואין מצלת על אוכלים שבתוכה:
+<b>ומשולשלת.</b> תלויה:
+<b>אם הצילה במת החמור.</b> דכוורת פחותה ופקוקה בקש חוצצת בפני הטומאה באוהל המת, ואע״פ שטומאתו חמורה לטמא אדם וכלים טומאת שבעה:
+<b>לא תציל בכלי חרס הקל.</b> שאינו מטמא אלא אוכלים ומשקים:
+<b>שכן חולקים אהלים.</b> שדרך בני אדם לחלוק אוהלים במחיצה, הלכך הויא כוורת כמחיצה ומצלת באוהל המת מן הטומאה:
+<b>שאין חולקים כלי חרס.</b> שאין דרך לחלוק כלי חרס במחיצה. פירוש אחר ועיקר, שכן חולקים אוהלים, שמועלת חלוקת מחיצה באוהלים, דהא תנן במסכת אהלות פרק סגוס עבה, בית שחצצו בנסרים או ביריעות, טומאה בבית, כלים שבתוך המחיצה טהורים. ואין חלוקת המחיצה מועלת בכלי חרס, דגבי תנור תנן הכא תנור שחצצו בנסרים או ביריעות, נמצא שרץ במקום אחד הכל טמא. ואין הלכה כרבי אליעזר:
+
+Mishnah 2
+
+<b>היתה שלימה.</b> הכוורת:
+<b>התנור טהור.</b> דכתיב (ויקרא י״א:ל״ג) אשר יפול מהם אל תוכו, ולא אל תוך תוכו. ובפיה למעלה מן התנור איירי, דאי כולה משוקעת בתנור כחד תוך דמי:
+<b>אוכלין שבתוכה טהורין.</b> דכתיב (שם) כל אשר בתוכו יטמא, ולא שבתוך תוכו:
+<b>ניקבו.</b> נקב המטהר אותן מידי טומאתן, שוב אין תורת כלי עליהן ואינן חוצצים בין התנור ובין מה שבתוכן. וכמה הוא נקב המטהר אותן מטומאתן:
+<b>העשוי לאוכלים.</b> שיעורו כמוציא זיתים:
+<b>העשוי לכך ולכך.</b> לאוכלים ולמשקים:
+<b>מטילין אותו לחומרו.</b> ואם ניקב כשיעור של משקין שהיא פחות משיעור העשוי לאוכלים, שוב אינו מציל מפני הטומאה:
+<b>בכונס משקה.</b> כשמשימין הכלי מצד הנקב על המים נכנסים המים דרך הנקב בתוך הכלי. והוא גדול ממוציא משקה:
+
+Mishnah 3
+
+<b>סרידא.</b> כמין עריבה קטנה שהנחתום משתמש ללוש בה ואין לה בית קיבול. ורמב״ם אומר שהוא לוח של חרס נקובה עשויה כעין שבכה. מעשה רשת, מתרגמינן עובד סרדתא:
+<b>גפיים.</b> אוגנים ואזנים:
+<b>שאין מצילים מיד כלי חרס.</b> מליטמא באויר כלי חרס:
+<b>אלא כלים.</b> וזו הואיל ואין לה אזנים אינה חשובה כלי:
+<b>נחושתו של תנור.</b> קרקעיתו ותחתיתו. ודומה לו ביחזקאל (ט״ז ל״ו) יען השפך נחושתך:
+<b>החבית והמשקין טהורים.</b> דלא נכנסו לאוירו, דהא למטה מנחושתו קיימי. ואפילו מחובר אויר התנור באויר החבית ואפילו החבית פתוחה ונכנס מאויר התנור בפיה, לא נטמא היין בכך, שאין אויר כלי חרס מטמא לא למעלה ולא למטה אלא בתוכו:
+<b>היתה כפויה.</b> החבית על פיה ונתונה על פיו של תנור שיש בו שרץ, ויש בשולי החבית לחלוחית יין שיש בה טופח על מנת להטפיח, לא נטמאת אותה הלחלוחית מפני אויר התנור שנכנס לתוך החבית, כיון שלא היתה לחלוחית היין בתוך התנור:
+
+Mishnah 4
+
+<b>הקדרה טהורה.</b> והוא שלא ראה השרץ אויר הקדירה כשנפל בתנור:
+<b>נטמא.</b> המשקה, וחזר וטימא את הקדרה, כדין כל משקין טמאין שמטמאים כלים:
+<b>מטמאיך לא טמאוני.</b> הקדרה אומרת למשקין, אויר כלי חרס שקיבלת ממנו הטומאה לא טמאוני, דאין כלי חרס מיטמא מאויר כלי חרס:
+<b>ואתה טמאתני.</b> שנטמאת הקדירה מחמת משקים טמאים:
+
+Mishnah 5
+
+<b>ונפל לאויר התנור טהור.</b> כל זמן שהתרנגול חי. דטומאה בלועה היה ואינה מטמאה:
+<b>ואם מת טמא.</b> והוא שלא שהה כדי עיכול משעה שבלע עד שמת. ושיעור כדי עיכול בעופות, מעת לעת:
+<b>הפת שבתוכו שניה.</b> דלא חזינן לתנור כמאן דמלא טומאה וכאילו נגע השרץ בפת, אלא התנור תחילה, שהשרץ [ש] הוא אב הטומאה נפל אל תוכו ועשאו ראשון, וחזר התנור שהוא ראשון וטימא את הפת ונעשית שניה:
+
+Mishnah 6
+
+<b>בית שאור מוקף צמיד פתיל.</b> בכלי חרס עסקינן, שמציל באויר התנור בצמיד פתיל כדרך שמציל באוהל המת, דכתיב (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל, ולא כל האוכל, פרט למוקף צמיד פתיל בכלי חרס ונתון לתוך התנור שאינו מיטמא מאויר התנור. אבל כלי שטף אינו מציל בצמיד פתיל על אוכלים שבתוכו, דהכי תני בתורת כהנים, [כל] האוכל, להביא המוקף צמיד פתיל בכלי שטף ונתון לתוך התנור, שאינו מציל מיד כלי חרס:
+<b>השאור והשרץ בתוכו והקרץ בינתים.</b> כגון שיש לכלי זה שני קיבולין, והמחיצה המפסקת בין בית קיבול לחבירו נקראת קרץ, לשון מחומר קורצתי גם אני (איוב ל״ג ו׳), והמחיצה מגעת עד שפתו, והשאור מצד אחד והשרץ מצד אחר והקרץ היא המחיצה החוצצת בינתים, ומוקף הכלי כולו צמיד פתיל, דנמצאו השאור והשרץ שניהם מוקפים צמיד פתיל:
+<b>התנור טמא.</b> מחמת השרץ שבתוך הצמיד פתיל. שצמיד פתיל מציל על הטהרות שבתוכו מלקבל טומאה, ואינו מציל על הטומאה שבתוכו שלא לטמא את אחרים:
+<b>והשאור טהור.</b> דהרי הוא מוקף צמיד פתיל בפני עצמו:
+<b>ואם היה שם פותח טפח.</b> שנפרצה המחיצה שבין השאור ובין כזית מן המת בפותח טפח:
+<b>הכל טמא.</b> דטפח על טפח פתוח מביא את הטומאה:
+
+Mishnah 7
+
+<b>בעין של תנור.</b> הוא חור כעין עין שעושים בתנור להוציא העשן, וכשמכניסים הפת לתנור סותמים אותו שלא יצא החום, ואינו חשוב כתוכו של תנור:
+<b>אם היה באויר.</b> במקום מגולה שלא היה תחת האוהל, אפילו כזית מן המת נתון בעינו, טהור התנור, דאין טומאה נכנסת לתוכו כיון שאין בעין פותח טפח:
+<b>ואם יש בו פותח טפח.</b> שעובי שפת העין החיצונה בולטת ומאהלת על כזית מן המת בטפח על טפח:
+<b>הכל טמא.</b> העין והתנור. שטפח על טפח אוהל מביא את הטומאה:
+
+Mishnah 8
+
+<b>נמצא במקום הנחת העצים.</b> נמצא השרץ במקום שמניחין בו אש ועצים בכירה, והוא המקום שמשליכין ממנו האש משפל המוקד:
+<b>מן השפה החיצונה ולפנים טמא.</b> דעובי כותלי הכירה נחשב כלפנים וכאילו הוא תוך הכירה:
+<b>וחכמים אומרים.</b> אין עובי כותלי הכירה נחשב אלא כלחוץ ואינו כתוכה של כירה. והלכה כחכמים:
+<b>מכנגד שפיתת הקדרה.</b> ממקום שמתחיל לסתום אויר הכירה:
+<b>נמצא.</b> השרץ:
+<b>מקום ישיבת הבלן.</b> במקום שיושב המחמם את המים למרחץ:
+<b>אין טמא אלא מן הסתימה ולפנים.</b> מסתימת הקדירה שיש בו המים או הצבע או שליקת הזיתים. ובתוספתא מוכח דאין טמא אלא מן הסתימה ולפנים דקאמר הכא, היינו כשנתלה השרץ באויר ולא נגע, אבל בטומאת מגע מטמא אפילו מן הסתימה ולחוץ:
+
+Mishnah 9
+
+<b>בור שיש בו בית שפיתה.</b> החופר בקרקע וטח בטיט והטיח יכול לעמוד מאליו, כגון תנורו של בן דינאי דתנן לעיל בפרק תנור תחלתו ארבעה. ואית דגרסי כור בכ״ף, והוא כלי שמתיכין בו הזהב והכסף והמתכות, לשון כור הברזל. ולי נראה שהוא תנור של נפחים:
+<b>פורנה.</b> תנור גדול של חרס ופתחו בצדו כעין שלנו. וטהור, משום דמשמש עם הקרקע, כדקתני בתוספתא:
+<b>לזבז.</b> שפה עבה:
+<b>אסטגיות.</b> נקבים כעין אותן שעושים לתנורים:
+<b>שפיות.</b> שפה דקה. והלכה כתנא קמא. ורבותי פירשו, דלזבז ואסטגיות ושפיות הכל אחד, ולא פליגי אלא שכל אחד היה שונה כפי הלשון ששמע מרבו, שחייב אדם לומר כלשון רבו:
+
+Mishnah 10
+
+<b>מגע טמא מת.</b> אדם שנגע בטמא מת ונעשה ראשון, דטמא מת הוי אב הטומאה ועושה הנוגע בו ראשון, ומשקין שבתוך פיו מטמאין את התנור כשנכנסו לאוירו. ואע״ג דהוא עצמו אינו מטמאו דאין כלי מקבל טומאה אלא מאב הטומאה, הרי זה אומר מטמאיך לא טמאוני ואתה טמאתני, כדתנן במסכת פרה דרבנן גזרו על המשקים שיהיו מטמאים כלים, גזירה משום משקה זב וזבה כדאמרינן במסכת שבת. ואוכלים דנקט הכא, כדי נסבא. שהרי אין אוכל מטמא כלי, אלא משקים בלבד מטמאים כלים. וקפיצת פיו אינה מצלת, דאין צמיד פתיל מציל על הטומאה שבתוכו מלטמא אחרים כדתנן לעיל, ובר מן דין הא תניא בתוספתא דכלים הכל מצילים מיד כלי חרס אפילו כלי גללים וכלי אדמה חוץ מן האדם. הלכך, טהור שהיו אוכלים ומשקים לתוך פיו והכניס ראשו לאויר התנור שהוא טמא, נטמאו. דאין האדם מציל בצמיד פתיל מיד כלי חרס:
+<b>בידים מסואבות.</b> ידים שהם שניות לטומאה ופוסלות את התרומה:
+<b>הכניס ידו לתוך פיו.</b> ליטול את הצרור שבפיו, או כל מידי:
+<b>ר׳ מאיר מטמא.</b> הדבילה. לפי שהידים מסואבות טמאו את הרוק להיות תחלה מפני שהוא משקה, והרוק טימא את הדבילה, דראשון עושה שני בחולין:
+<b>ורבי יהודה מטהר.</b> סבר כל זמן שלא יצא הרוק מן הפה לא חשיב משקה:
+<b>ורבי יוסי מטמא.</b> כשהיפך הדבילה מצד זה לצד זה בתוך פיו, שנעקר הרוק. ומטהר בלא היפך, שכל זמן שלא נעקר לא נחשב משקה. והלכה כר׳ יוסי:
+
+Mishnah 11
+
+<b>האשה שנטף חלב מדדיה.</b> והיא טמאה, וחלב הנוטף מדדיה הוי כמשקה שנגע בה ונעשה תחילה:
+<b>שהמשקה מטמא לרצון ושלא לרצון.</b> ואע״ג דחלב הנוטף מדדיה שלא לרצונה היה, דלא ניחא לה, אפילו הכי נטמא התנור. דלענין הכשר זרעים דוקא בעינן דניחא ליה, אבל לא לטמא:
+<b>היתה גורפתו.</b> שהיתה גורפת התנור הטמא להוציא אפרו:
+<b>והכה קוץ ויצא ממנה דם.</b> ודם המכה חשיב משקה:
+<b>ונתנה אצבעה לתוך פיה.</b> כדרך הנכוים באצבעם שנותנים אצבעם בפיהם:
+<b>נטמא.</b> גרסינן. כלומר נטמא התנור מחמת הרוק והדם:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>מחט או טבעת.</b> טמא:
+<b>שנמצאו בנחושתו של תנור.</b> ברצפת הקרקע שהתנור מחובר בה:
+<b>נראין.</b> בתנור:
+<b>אבל לא יוצאין.</b> בחלל. התנור. כגון שבלועים בעובי הרצפה של הקרקע ונראין באוירו של תנור אבל אין בולטין לתוכו:
+<b>אם אופה הוא את הבצק.</b> אם בשעה שמדביק הפת לתוכו נוגע הבצק במחט או בטבעת, נח. שב כאוירו של תנור וטמאוהו. ואם לאו, טהור, דתוכו כתב רחמנא, והאי לאו תוכו הוא. וכגון שהיו שם בלועים ברצפה קודם שחיברו התנור שם, דאם הכניסו אותם דרך פיו של תנור, משנכנסו לאוירו נטמא התנור:
+<b>בבצק הבינוני.</b> לא שבלילתו רכה, שירד למטה לסדקין. ולא שבלילתו קשה, שאינו נדבק:
+<b>בטפילת התנור.</b> היא הטפילה של טיט שעושים סביב התנור לעבותו כדי שיחזיק חומו:
+<b>מוקף צמיד פתיל.</b> ומונח באוהל המת:
+<b>בטמא.</b> אם התנור טמא:
+<b>טמאים.</b> המחט והטבעת הנמצאים בטפילה של תנור:
+<b>ובטהור טהורים.</b> דכיון שהתנור מוקף צמיד פתיל וניצול, גם הם ניצולים עמו, דבטילי לגבי טפילה:
+<b>נמצאו במגופת החבית.</b> בטיט שרגילין לעשות בו כיסוי על פי החבית:
+<b>מצדיה.</b> של חבית:
+<b>טמאים.</b> שאין צדי החבית צריכים לטיט:
+<b>מכנגד פיה.</b> אם המחט והטבעת נמשכים כנגד פי החבית:
+<b>טהורין.</b> ובלבד שיהיו בתוך הטיט של מגופה ולא יכנסהו לאויר החבית. ואע״פ שהם נראים מתוכה, הואיל ואין נכנסין לאוירה טהורין:
+<b>שוקעים בתוכה ותחתיהן כקליפת השום.</b> אם היה בין המחט והטבעת ובין אויר החבית מחיצה דקה כקליפת השום, שנמצא שהן בלועים לתוך המגופה ואין נכנס לאויר החבית כלל, טהורים, דבטילי לגבי המגופה. אבל אם נכנסים לתוך החבית, טמאים, שאין צמיד פתיל מציל באוהל המת אלא על כלי חרס ואוכלים ומשקים, דברים שאין להם טהרה במקוה, אבל על כלי מתכות כגון מחט וטבעת שיש להן טהרה במקוה, אין צמיד פתיל מציל בהן, הלכך אם נכנסים בתוך אויר החבית, שאין בטלים לגבי מגופה, אין ניצולים בצמיד פתיל. כך נראית בעיני פירוש משנה זו. ורבותי לא פירשוה כך. ופירושם לא ידעתי להעמידו מכוון ולכך לא כתבתיו:
+
+Mishnah 2
+
+<b>ומניקת בתוכה.</b> כמין קנה חלול עשוי ממתכת. שנותנים ראשו אחד בנקב החבית ומוצץ בפיו מראשו השני ויוצאין כל המשקין שבחבית דרך אותה מניקת:
+<b>החבית והמשקין טהורים ומניקת טמאה.</b> החבית של חרס, ומניקת שבתוכה של מתכת. הלכך החבית והמשקין שאין להם טהרה במקוה, ואי מטהרת להו והם של עם הארץ לא אתי חבר לאשתמושי בהו, שהרי הם בדלים ממגעם ובלאו הכי נמי כל מאכלם טמא, לא גזרו בהו רבנן, ונצולים בצמיד פתיל, אבל מניקת של מתכת שיש לה טהרה במקוה, אם תטהרנה אתי חבר לאשתמושי בה, שישאלנה מעם הארץ ויטבילנה ויעריב שמשה וישתמש בה, כסבור אין בה אלא משום מגע טמא, והוא לא ידע שהיתה באוהל המת וצריכה הזאה שלישי ושביעי, ואע״פ שהיתה בכלי חרס המוקף צמיד פתיל, אין צמיד פתיל של כלי של עם הארץ מצילין מן הטומאה אצל חבר, שכל כליו של עם הארץ הם בחזקת טומאה אצל חבר, וכלי טמא אינו מציל בצמיד פתיל, שאין מציל בצמיד פתיל אלא כלי חרס הטהור בלבד. ואילו באו חכמים לגזור שלא יציל שום כלי חרס של עם הארץ בצמיד פתיל, לא היו עמי הארצות מקבלין מהן, לפי שהן סבורין שהן בקיאין ושומרין כליהן בטהרה. הלכך בכלי חרס ואוכלים ומשקין שאין להן טהרה במקוה, כשהיו בתוך צמיד פתיל של כלי עם הארץ אומרים להן טהורים הן וישתמשו בהן הן שמחזיקין כליהן בחזקת טהורים, ואין לחוש שמא ישאל החבר מהן, שהרי הן אצלו בחזקת טמאין ואין להן טהרה עולמית, אבל בכלי שטף דאיכא למיחש שמא ישאל החבר מהם ויטבילם וישתמש בהם בלא הזאה שלישי ושביעי, עשו דין שוה לכל ואמרו דאין כלי שטף ניצול בצמיד פתיל:
+<b>ובית הלל אומרים אף מניקת טהורה.</b> קודם ששמעו טעמן של בית שמאי לא היו יודעים מפני מה אוכלים ומשקין שבתוך צמיד פתיל טהורין וכלי מתכת טמאים, ולאחר ששמעו טעמן כדפרשינן חזרו להורות כדברי בית שמאי:
+
+Mishnah 3
+
+<b>למטה מנחושתו של תנור.</b> רצפה שמושיבין שם התנור. שהתנור עשוי כמין קדירה גדולה שאין לה שולים, ומתקנים לו רצפה בקרקע ומושיבין אותו שם, ואותה רצפה היא נחושתו של תנור:
+<b>חי נפל.</b> ולא נטמא התנור. דאי מת נפל, היה התנור מיטמא באויר כשנפל דרך פיו של תנור. והא דלא תלינן שמא שם היה קודם שהושיבו שם התנור, לפי שלפעמים נמצא השרץ לח וניכר שמחדש מת והתנור יש ימים מרובים שהושיבוהו שם, והשתא אי אפשר לומר שהשרץ קדם שם לתנור, דא״כ מחום האש היה נשרף ונעשה אפר, אלא תלינן שמא חי נפל, ודרך שרצים לעשות חפירות בקרקע להטמן שם לפיכך נמצא למטה מנחושתו:
+<b>שם היו עד שלא בא התנור.</b> קודם שהושיבוהו שם ולא ראה אויר התנור:
+<b>באפר מקלה.</b> שנעשה מחמת שריפת האש. והיינו למעלה בחלל התנור. ומשום דאשכחן עפר דאקרי אפר והכא באפר של שריפה משתעי, משום הכי תנא אפר מקלה לשון קלוי באש:
+
+Mishnah 4
+
+<b>ונפל לאויר התנור טמא.</b> דמשקין טמאין מטמאין כלי. ואע״פ שהמשקין בלועין לתוך הספוג, כפלוטים דמו, לפי שספוג עשוי להכניס ולהוציא בו:
+<b>וכן חתיכה של לפת ושל גמי.</b> הוו כספוג לפי שבגמי בודקין בו את היין והוי גם הוא עשוי להכניס ולהוציא כספוג. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>חרסים שנשתמש בהן משקין טמאים.</b> כגון עביט של מימי רגלים של זב ושל זבה שנשבר וחרסיו בלעו מימי רגליהם. ומיירי כגון שהדיחום במים שלש פעמים שלא נשאר בהן משקה טמא. דאי לא הדיחום, נטמא התנור מחמת המשקים הדבוקין בדפנותיו כאילו הן בעין:
+<b>שסוף משקה לצאת.</b> כלומר, דרך משקה לצאת ע״י ליבון החרסים, וכיון שהיו אלו החרסים בתנור בשעת הסיקו יצאו המשקין מהן וטמאו התנור מאוירו:
+<b>גפת.</b> פסולת של זיתים לאחר שהוציאו שמנן:
+<b>חדשה.</b> תוך שנים עשר חודש:
+<b>ישנה.</b> לאחר שנים עשר חודש, דבסתמא יצא כל המשקה שבהן:
+
+Mishnah 6
+
+<b>והלכו עליהן טמאים.</b> בני אדם טמאים:
+<b>טהורים.</b> שלא נטמאו בדריסתן, כיון שלא נקרא עליהם שם טומאה בעולם:
+<b>כוש.</b> פלך שהאשה טווה בו ויש ברזל עקום בראשו ושמו צינורא, ופעמים נשקע הברזל בתוך העץ וכולו מכוסה בעץ:
+<b>מלמד.</b> מקל ארוך ובראשו כעין מסמר דק, ומדריכים בו הפרה לתלמיה, לכך הוא קרוי מלמד הבקר. והמסמר שבראשו קרוי דרבן, כמו דברי חכמים כדרבונות (קהלת י״ב:י״א):
+<b>ולבינה שבלעה את הטבעת.</b> שגבל הטבעת בטיט הלבינה ונצרפה עמה בכבשן:
+<b>נכנסו לאוהל המת.</b> כשהן בלועים וטמונים בתוך הכוש או בתוך המלמד או בתוך הלבינה:
+<b>נטמאו.</b> שאין מציל באוהל המת וכן מיד כלי חרס אלא כלי שיש לו תוך, והאי לא דמי אלא לעצם כשעורה הכרוך בסיב:
+<b>הסיטן הזב.</b> אע״פ שלא נגע בהן אלא שהכריען:
+<b>נטמאו.</b> שהזב מטמא בהיסט. אפילו המוקף צמיד פתיל מיטמא בהיסט, כל שכן האי:
+<b>נגע בהן ככר של תרומה.</b> כשהן בלועין:
+<b>טהור.</b> הככר. ואע״פ שהוא של תרומה ושני פוסל בו. ואפילו הברזל הבלוע הוא אב הטומאה לא אמרינן נעשה העץ המכסה אותו ראשון או שני ויהיה הככר שלישי ונפסל, אבל מטמאים את התנור ואע״פ שהן בלועין, לפי שהתנור מיטמא מאוירו ואפילו לא נגעה הטומאה בו, וטומאה בלועה מטמאתו כדפרישנא בפרקין דלעיל:
+
+Mishnah 7
+
+<b>סרידה.</b> כמין עריבה קטנה שהנחתום משתמש בה, והיא פשוטה ואינה מקבלת טומאה:
+<b>שהיא נתונה על פי התנור.</b> וממורחת בטיט כדי להקיף בצמיד פתיל ולא יטמא התנור באוהל המת:
+<b>נסדק מן תנור לסרידה.</b> היינו שנסדק המירוח:
+<b>מלוא פי מרדע שלא נכנס.</b> המרדע הוא מלמד הבקר, ויש בהיקפו טפח ועביו שליש טפח, שכל שיש בעביו טפח יש בהקיפו שלשה טפחים. ושעור הסדק כשנסדק המירוח, לרבנן מלוא פי המרדע בשוה, ואע״פ שאין הנקב גדול שיכנס פי מרדע במלואו, הואיל ושוה הסדק מלוא פי המרדע אין כאן צמיד פתיל, ולר׳ יהודה לעולם הוי צמיד פתיל עד שיהיה הסדק גדול שיכנס בו פי המרדע:
+<b>נסדקה סרידה עצמה.</b> לרבנן קיל מכשנסדק המירוח, ולרבי יהודה קיל כשנסדק המירוח מכשנסדקה סרידה עצמה. ואין הלכה כר׳ יהודה:
+
+Mishnah 8
+
+<b>שנקב מעינו.</b> עין של תנור, הוא הנקב שעושים בו כדי שיצא ממנו העשן. ומירחו עינו בטיט וסתמוהו וניקב אח״כ במקום המירוח:
+<b>נכנס ויוצא דולק.</b> שהנקב רחב והכוש נכנס ויוצא בריוח:
+<b>ניקב מצדו.</b> של עין:
+<b>וכן היה אומר במגופת החבית.</b> וכן היה ר׳ שמעון אומר בכל הני, דדינם מן האמצע נכנס ומן הצד אינו נכנס. ואין הלכה כר׳ שמעון:
+<b>מלוא מיצה שניה של שיפון.</b> מלוא קשר שני של קנה של שיפון, שהשני דק מן הראשון ועבה יותר מן השלשה, שהקנה עב מלמטה ומתדקדק ועולה. שיפון, ויינ״א בלע״ז:
+<b>לשאר משקין.</b> כגון שמן דבש וחלב:
+<b>אפילו כל שהן טמאים.</b> אפילו נקב כל שהן אין מצילין בצמיד פתיל וטמאים:
+<b>שלא נעשו בידי אדם.</b> שלא ניקבו במתכוין אלא מאליהן:
+<b>ניקבו העשוי לאוכלים שיעורו בזיתים.</b> השתא מיירי בשנפחת הכלי עצמו וניקב. וכל הנך שיעורים דלעיל כשנפחתה סתימה שבפתחו:
+<b>שיעורן בזיתים.</b> אם נפחת במוציא זית בעי מירוח, ובפחות מכאן לא בעי מירוח. ובגמרא במסכת שבת [צו] מוכיח דכלי גדול שניקב במוציא רמון, וכלי קטן שנפחת ברובו אין מירוח וסתימה מועילין בו, ושוב אינו מציל בצמיד פתיל כיון דבטל מתורת כלי. ואם מירחו נעשה כאוכלים שגבלן בטיט שאין הטיט מצילן:
+<b>שיעורן במשקין.</b> בכונס משקה:
+<b>העשוי לכך ולכר.</b> למשקין ולאוכלין:
+<b>מטילין אותו לחומרו.</b> ואם ניקב בכונס משקה אינו מציל בצמיד פתיל עד שיומרח:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>אלו כלים.</b> כלי גללים. של צפיעי בקר:
+<b>כלי אבנים וכלי אדמה.</b> דכל הני אין להם טומאה לא מדברי תורה ולא מדברי סופרים, ולכך מצילין בצמיד פתיל. ואע״ג דכל כלי פתוח, בכלי חרס משתעי קרא, בכלי שטומאה קודמת לפתחו דהיינו כלי חרס שמיטמא מאוירו, מכל מקום שאר כלים נמי מרבינן שמצילים, מדכתיב וכל:
+<b>ועצמות הדג.</b> אם עשה כלי מעצמות בריות שבים, מצילים. לפי שאין מקבלים טומאה, כדתנן לקמן בפרק י״ז כל שבים טהור. וכל כלים מעצמות העוף טהורים, דכתיב (במדבר ל״א:כ׳) וכל מעשה עזים, פרט לעופות:
+<b>כלי עץ הטהורים.</b> כגון כלים גדולים הבאים במדה שמחזיקים ארבעים סאה בלח שהן כוריים ביבש, דלא מקבלי טומאה. דבעינן דומיא דשק שמיטלטל מלא וריקן, וכיון שהן גדולים כל כך אין מיטלטלים מלאים, ומצילים בצמיד פתיל:
+<b>מפיהן.</b> שהצמיד פתיל בפיהן:
+<b>מצדיהן.</b> אם ניקבו בצדיהן והקיפן צמיד פתיל:
+<b>ר׳ אליעזר מטמא.</b> קסבר כפוי אינו מציל, ואפילו מירחו למטה בקרקע. שנאמר צמיד פתיל עליו, ולא צמיד פתיל על גבו. ואין הלכה כרבי אליעזר:
+<b>על הכל מצילים.</b> כל הני כלים דתנן במתניתין, מצילין על כל מה שבתוכן בין היו בתוכן כלי שטף בין כלי חרס בין בגדים בין אוכלים ומשקים:
+<b>חוץ מכלי חרס.</b> שאין מצילים אלא על אוכלים ומשקים וכלי חרס שבתוכן, דברים שאין להן טהרה במקוה, ולא על כלי מתכות ובגדים. שיש להם טהרה במקוה. וטעמא פרישנא בפרקין דלעיל. ומשנה זו לאחר חזרה שחזרו ב״ה להויות כדברי בית שמאי:
+
+Mishnah 2
+
+<b>במה מקיפין.</b> במה סותמים פי הכלי או מדבקים הכיסוי על פי הכלי ויחשב צמיד פתיל:
+<b>גפסים.</b> מין סיד הוא, ויותר לבן מסיד ונשרף בכבשן כמו הסיד:
+<b>חרסית.</b> כתישת חרסים, ולשים אותה במים:
+<b>בעץ.</b> הוא בדיל. את הבדיל, מתרגמינן ית אבצא. ותרגום ירושלמי בעצא:
+<b>שהוא פתיל ואינו צמיד.</b> כלומר כיסוי הוא, אבל אינו מחובר ומדובק יפה על פי הכלי:
+<b>לא בדבילה שמינה ולא בבצק שנלוש במי פירות.</b> ואע״ג דמצילים שהרי לא הוכשרו לקבל טומאה, אעפ״כ לכתחילה אין מקיפין בהן, גזירה שמא יוכשרו שיפלו עליהן משקין המכשירים, ואין דבר טמא מציל:
+<b>ואם הקיף.</b> ולא בא עליהן מים או אחד מן המשקין המכשירין, הצילו:
+
+Mishnah 3
+
+<b>המתחלחלת.</b> מתנענעת ומתנדנדת. לשון ותתחלחל המלכה:
+<b>רבי יהודה אומר מצלת.</b> דחשיב לה צמיד פתיל הואיל ואינה יוצאת:
+<b>וחכמים אומרים אינה מצלת.</b> דכיון דמתחלחלת לאו צמיד פתיל הוא. והלכה כחכמים:
+<b>היה בית אצבע.</b> של מגופה משוקע ונכנס לתוך החבית, חשיב השרץ שבתוכה כאילו הוא בתוך החבית. ובית אצבע הוא המקום מן המגופה שאדם מכניס אצבעו לתוכו:
+<b>אוכלים שבתוכה.</b> שבתוך בית אצבע השוקע ונכנס לתוך החבית:
+<b>טמאים.</b> דמגופת החבית כחבית דמיא:
+
+Mishnah 4
+
+<b>הכדור.</b> פלוט״א בלע״ז:
+<b>הפקעת של גמי.</b> לח ארוך שכורכים אותו זה עם זה ועושים אותו עגול כמין פקעיות של שתי. גלומור״ש בלע״ז:
+<b>עד שימרח.</b> מלמטה של כדור או של פקעת ולמעלה, כדי שיכסה כולו, מפני שהוא חלול:
+<b>וכן מטלית של בגד.</b> דכל הני חלולים נינהו. וכולהו אין מצילין אלא כשאין בהם שיעור לקבל טומאה:
+<b>וקשרה במשיחה.</b> בחוט דק כדרך שעושים כשמכסים פי הנוד בבגד או בנייר שקושרים אותו, ומוסף על הקשירה בעי נמי מריחה מן הצדדין: 
+
+Mishnah 5
+
+<b>חבית שנתקלפה.</b> חבית זפותה מבפנים וניטל חרס ממנה מבחוץ, והזפת עומד כנגדו מבפנים:
+<b>קבותים.</b> קנקנים של חרס שמניחין בהן מורייס נקראים קבותים:
+<b>שגפתן.</b> שכסה אותן במין סיד שקורין גפסים דתנן לעיל שמקיפין בו:
+<b>עם השפה.</b> למטה משפת הכלי, שנמצא הצמיד פתיל מבפנים והשפה מגולה מבחוץ:
+<b>ר׳ יהודה אומר אין מצילין.</b> דקסבר צמיד פתיל עליו כתיב. ולא צמיד פתיל מתוכו. ואין הלכה כר׳ יהודה:
+
+Mishnah 6
+
+<b>וסתמוה שמרים הצילוה.</b> סתמא כחכמים דיש צמיד פתיל מבפנים:
+<b>עד שימרח.</b> סביב לזמורה מן הצדדים. אבל על הזמורה עצמה לא בעי מירוח:
+<b>נסר.</b> פשוטי כלי עץ הוא:
+<b>בסינים.</b> שנתן בין נסר לנסר קליפות דקות של סנה:
+<b>או בשגמין.</b> קליפי עץ של שגמין. ואותן קליפין נתן בין נסר לנסר כדי לחברן:
+
+Mishnah 7
+
+<b>תנור ישן.</b> שהוסק כדי לאפות בו סופגנים. שזו היא גמר מלאכתו להיות חשוב כלי לקבל טומאה:
+<b>חדש.</b> שלא הוסק ואינו מקבל טומאה:
+<b>וסרידא על פי הישן.</b> ואינה ממורחת בטיט, ואין כאן צמיד פתיל:
+<b>ניטל הישן וסרידא נופלת.</b> שאינה נסמכת על פי החדש:
+<b>הכל טמא.</b> שהישן שעליו הסרידא חשוב כלי ואינו מציל אלא בצמיד פתיל, והרי אין כאן צמיד פתיל. והחדש שאינו כלי היה חוצץ בפני הטומאה משום אוהל אם היתה הסרידא נסמכת עליו, דכל המציל משום אהל אינו צריך לצמיד פתיל. אבל בזמן שאין הסרידא נסמכת עליו אין כאן אוהל, הלכך הכל טמא:
+<b>אם אין בין חדש לסרידא פותח טפח.</b> אם אין גובה טפח בין הכיסוי שעל הישן לפה של התנור החדש, נחשב הכיסוי שעל הישן כאילו הוא בפי החדש, ונעשה החדש אוהל וחוצץ בפני הטומאה וכל מה שבתוכו טהור:
+
+Mishnah 8
+
+<b>לפסין.</b> כמו אלפסין. מחבות גדולות של ברזל שמבשלין בהן:
+<b>ושפתותיהן שוות.</b> שאין שפת אחת מהן גבוהה מחברתה:
+<b>בעליונה.</b> היא הפנימית שהחיצונה תחתיה:
+<b>היא טמאה כו׳</b> אם השרץ בעליונה, אוכלין שבתחתונה טהורין, דרחמנא אמר (ויקרא י״א:ל״ג) כל אשר יפול אל תוכו, ולא אל תוך תוכו, והשרץ שבעליונה תוך תוכו דתחתונה הוא. ואם השרץ בתחתונה, לא נטמאו האוכלים שבעליונה, דרחמנא אמר (שם) כל אשר בתוכו יטמא, ולא שבתוך תוכו:
+<b>היו בכונס משקה.</b> כלומר נקובים בכונס משקה דהיינו כדי טהרתן, דאלפסין עשויין למשקים ולאוכלין, ומטילין אותו לחומרו בכונס משקה:
+<b>השרץ בעליונה.</b> דהיינו הפנימית:
+<b>כולן טמאות.</b> דרואין את השרץ כאילו הוא בכל אחת, כיון דנקובות בכונס משקה:
+<b>בתחתונה.</b> דהיא החיצונה:
+<b>היא טמאה וכולן טהורות.</b> דאין טומאה נכנסת דרך שוליו. ומיהו אם היו אוכלים ומשקים בפנימית, נטמאו, כיון דלא מירח הנקב כדמוכח לעיל בפרק שמיני. והיינו טעמא, משום דניקב בכדי טהרתו נחשב כאויר של חיצונה, ואוכלים ומשקין מיטמאין מאויר כלי חרס ואין אדם וכלים מיטמאין מאויר כלי חרס:
+<b>השרץ בעליונה.</b> השתא מיירי בלפסין שלימות:
+<b>היא והתחתונה טמאה.</b> דכמונח בתוכה דמי כיון דעודפת. אבל אמצעית טהורה, דאין כלי מיטמא באויר כלי חרס:
+<b>כל שיש בו משקה טופח טמא.</b> נטמא משקה טופח שבתוך הכלי האמצעי מאויר כלי חרס, וחזר המשקה וטימא את הכלים. דרבנן גזרו על משקה שיטמא כלי, גזירה משום משקה זב וזבה. והוא הדין דהוה מצי לאשמועינן חידוש זה של משקה טופח ברישא כשהשרץ בעליונה והתחתונה עודפת ויש משקה טופח באמצעי:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>כלי מתכות פשוטיהן טמאים.</b> דלא איתקש לשק:
+<b>חזרו לטומאתן הישנה.</b> חכמים גזרו על כלי מתכות שהתיכן ועשה מהן כלים חדשים, שיחזרו לטומאתן הישנה. גזירה שמא יאמרו שבירתן של כלים מטהרתן וטבילתן מטהרתן. מה שבירתן אינה טעונה הערב שמש, שהרי משתמשין בהן באותו היום שנטמאו ושברן וחזר ועשאן חדשים, אף טבילתן אינה טעונה הערב שמש, ואתיא למיעבד תרומה וקדשים בכלים שלא העריב שמשן:
+<b>לא לכל טומאה אלא לטומאת נפש.</b> רבן שמעון בן גמליאל סבר דטעמא דגזרו על כלי מתכות שיחזרו לטומאתן ישנה אינה אלא גזירה שמא תשתכח תורת מי חטאת מן הכלים, שאין לך אדם ממתין שבעת ימים אלא שוברן מיד וחוזר ועושה אותן חדשים, הילכך לא חזרו אלא לטומאת מת בלבד שצריכים הזאת שלישי ושביעי. ואין הלכה כרשב״ג:
+
+Mishnah 2
+
+<b>שיש לו שם בפני עצמו.</b> שהוא ידוע וניכר ומיוחד בשמו:
+<b>טמא.</b> בין יש לו בית קבול בין אין לו בית קבול:
+<b>הנגר.</b> יתד של ברזל שנועץ ראשו אחד בקרקע וראשו השני אחורי הדלת. אי נמי, כמין עמוד שסוגר ומבריח הדלת מן הקצה אל הקצה:
+<b>מנעול.</b> כל דבר שנועלים וסוגרים בו הדלת נקרא מנעול. ודוגמתו במקרא בשיר השירים (ה׳ ה׳) על כפות המנעול:
+<b>פותה.</b> כמין כוס קטן של ברזל קובעים בארץ, וציר הדלת סובב עליו כדי שיהא נוח להפתח ולהסגר. ודוגמתו במקרא (מלכים א ז׳ נ׳) והפותות לדלתות הבית הפנימית:
+<b>והצנור.</b> קנאל״י בלע״ז:
+<b>שנעשו לקרקע.</b> להשתמש בקרקע. וכל המחובר לקרקע הרי הוא כקרקע ואינו מקבל טומאה:
+
+Mishnah 3
+
+<b>העשת.</b> חתיכה של ברזל כשמוציאים אותו מן המחצב:
+<b>חררה.</b> לאחר שמתיכים הברזל עושים ממנו עיגול כמין עוגה:
+<b>סובב של גלגל.</b> גלגל העגלה של עץ, עושים סביבו טס של ברזל שלא ישבר בטרשים ובסלעים:
+<b>טסין.</b> וירקעו את פחי הזהב (שמות ל״ט:ג׳), מתרגמינן ורדידו ית טסי דדהבא:
+<b>כני כלים.</b> בסיסי כלים. לשון ואת כנו (שם), דמתרגמינן וית בסיסיה:
+<b>הוגני כלים.</b> כמין ענק סביבות שפת הכלים:
+<b>אזני כלים.</b> בית יד שאוחזים בו הכלי:
+<b>השחולות.</b> מה שנשתייר מן הכלי לאחר שנעשה. לשון כמשחל בניתא מחלבא (ברכות דף ח.) כי מן המים משיתיהו (שמות ב׳:י׳), מתרגמינן ארי מן מיא שחלתיה:
+<b>גרודות.</b> שנגרד מן הכלי בשעת עשייתו. לשון להתגרד בו האמור באיוב (ב׳ ח׳):
+<b>טהורים.</b> דלא חיישינן בכל הני שמא מכלי טמא באו וכשחזר ועשה מהן כלי חזרו לטומאתן ישנה, דכל הני לא נראו לקבל טומאה מעולם, משום דגולמי כלי מתכות נינהו, וגולמי כלי מתכות אין מקבלין טומאה. והכי תניא בתוספתא, גולמי כלי מתכות טהורים, ואלו הן גולמי כלי מתכות, כל שעתיד לשוף, לשבץ, לגרד. ולכרכב, ולהקיש בקורנס, מחוסר אוגן או אוזן. טהור:
+<b>אף מן הקצוצות.</b> אם קצץ כלים לחתיכות, כלים הנעשים מאותן חתיכות לא חזרו לטומאתן ישנה. ואין הלכה כר׳ יוחנן בן נורי:
+<b>גרוטאות.</b> כלים שנשתברו מפני תשמישן ונעשה בהן חתיכות קטנות אחרי בלותן נקראים גרוטות. והן קטנים משכרי כלים:
+<b>ומן המסמרות שידוע שנעשו מכלים.</b> אע״ג דלא ידעינן אם מכלים טהורים באו או מן הטמאין:
+<b>טמאין.</b> טמאים הכלים הנעשים מהם. דחיישינן שמא מכלים טמאין באו וחזרו לטומאתן הישנה:
+<b>מן המסמרות.</b> סתם. דלא ידעינן אם נעשו מכלים או מן העשת:
+<b>בית שמאי מטמאין.</b> דגזרו הני אטו הני:
+<b>ובית הלל מטהרין.</b> דלא גזרו:
+
+Mishnah 4
+
+<b>ברזל טמא.</b> שבא משברי כלים:
+<b>שבללו.</b> שטרפן זה בזה והתיכן ועשה משניהם כלי:
+<b>ברזל טהור.</b> שבא מן העשת ומן החררה וכו׳:
+<b>אם רוב מן הטמא טמא.</b> דחוזר לטומאתו הישנה:
+<b>החלמא.</b> טיט הדבק כלובן ביצה:
+<b>ומן הגללים.</b> שעירב הטיט עם גללי הבקר ועשה מהן כלים וצרפן בכבשן. אם רוב מן החלמא. מקבלים טומאה כדין כלי חרס. ואם רוב מן הגללים, טהורים, דכלי גללים אין מקבלין טומאה:
+<b>קלוסטרא.</b> הנגר של הדלת. והוא היתד שנועלים בו הדלת כדפרישנא לעיל, רגילים לעשות בראשו כמין תפוח, והוא נקרא גלוסטרא. ואם נעשה מברזל טמא, חוזר לטומאתו הישנה, לפי שראוי לדוך בו שומין במדוכה:
+<b>ומצופה טהורה.</b> אם היתה של ברזל טהור ומצופה של מתכת טמא, טהורה. דבתר עיקרא אזלינן ולא בתר הציפוי שהוא של מתכת טמא:
+<b>הפין והפורנא.</b> שינים הקבועים בפותחת, והפין נכנס בתוך הפורנא:
+<b>שומטה מפתח זה ותולה בחבירו.</b> ע״י גרירה בלבד, דטלטול מן הצד הוא. אבל טלטול גמור, לא. ור׳ טרפון שרי אפילו טלטול גמור כי ארחיה. ושמא אתא תנא לאשמעינן הכא דקלוסטרא טמאה דתנן ברישא לאו דברי הכל היא אלא פלוגתא דרבי יהושע ור׳ טרפון, דלר׳ יהושע טהורה, דכי היכי דלא משוי לה מנא לענין שבת הכי נמי לא משוי לה מנא לענין טומאה:
+
+Mishnah 5
+
+<b>עקרב של פרומביא.</b> מתג ורסן ופרומביא, אחד הן. והברזל הנכנס בפי הבהמה נקרא עקרב:
+<b>ולחיים.</b> מחוברים לעקרב כמין שני טסין מצויירים, אחד מכאן ואחד מכאן על לחיי הבהמה עשויין לנוי. והן טהורין כשהן בפני עצמן, דתכשיטי בהמה נינהו, ותכשיטי בהמה וכלים אין מקבלים טומאה:
+
+Mishnah 6
+
+<b>פיקה.</b> כמין כדור קטן נקוב באמצע שמשימות הנשים בראש הפלך שטוות בו כדי שיכבד:
+<b>ר׳ עקיבא מטמא.</b> דכלי מתכות שיש לו שם בפני עצמו הוא, וטמא, כדתנן בריש פרקין:
+<b>וחכמים מטהרין.</b> דאין לו שם בפני עצמו אלא שם לווי, פיקא של כוש, או פיקה של אותו דבר שהיא משמשת לו. והלכה כחכמים:
+<b>ומצופה.</b> אם היא של עץ ומצופה במתכת טמא:
+<b>טהורה.</b> דבתר עיקרא אזלינן, ולא בתר הציפוי שהוא של מתכת טמא:
+<b>כוש.</b> פלך שהנשים טוות בו:
+<b>והמקל.</b> של מתכת טמא. הואיל ואדם רודה בו את הבהמה, ככלי עשוי לתשמיש אדם הוא חשוב:
+<b>סמפוניא.</b> מין כלי זמר הוא, כדכתיב בדניאל {ג׳} פסנתרין וסמפוניא:
+<b>וחליל.</b> אף הוא מין של כלי זמר, וחלול הוא וקולו נשמע עד למרחוק:
+<b>ומצופין טהורים.</b> אם [הוא] של עץ ומצופה נחושת טמא, טהור הוא. דבתר עיקר הכלי אזלינן שהוא של עץ. ולא חשיב יש לו בית קיבול אע״פ שהוא חלול. כיון שאינו עשוי לבית קיבול:
+<b>אם יש לה בית קיבול כנפים.</b> כלים דקים קטנים כדמות כנפים נותנים בתוך הסמפוניא. שמסייעים להשמעת קול הניגון. ואם עשו בתוכה מקום לבית קיבול של כנפים הללו, חשיב בית קיבול:
+<b>ובין כך ובין כך.</b> בין שהיא מצופה ובין שאינה מצופה, טמאה:
+
+Mishnah 7
+
+<b>קרן עגולה וקרן פשוטה.</b> חצוצרות מקרני הבהמות עשויות פרקים פרקים מחוברים, אלא שאחת מהן צורתה עגולה ואחרת פשוטה. וחיבור הפרקים של עגולה קשים וצריכים אומן יותר מחיבור הפרקים של פשוטה, ומפני זה אמרו המחזיר קרן עגולה בשבת חייב חטאת, משא״כ בפשוטה:
+<b>קרן עגולה טמאה.</b> שיש לה בית קיבול. וקרן פשוטה טהורה, שאין לה בית קיבול. וקרנים דין כלי עצם יש להן, שפשוטיהן טהורים כפשוטי כלי עץ:
+<b>מצופות.</b> מקום הנחת הפה, והוא הקצר שבה. מלשון עומדים צפופים:
+<b>טמאה.</b> דחשבינן לה ככלי מתכות, ואף על פי שהיא פשוטה מקבלת טומאה:
+<b>הקו שלה.</b> הצד הרחב שבה אם היה של מתכות:
+<b>ר׳ טרפון מטמא וחכמים מטהרים.</b> והלכה כחכמים:
+<b>קני מנורה טהורים.</b> שאין להם שם בפני עצמן, ותנן לעיל בריש פרקין כל כלי מתכות שיש לו שם בפני עצמו, טמא:
+<b>הפרח.</b> מקום מושב הנר שבראש המנורה פרח שמו:
+<b>בסיס.</b> רגלי המנורה שהיא יושבת עליהן:
+
+Mishnah 8
+
+<b>קסדא.</b> כובע נחשת שנותנים אנשי המלחמה על ראשן:
+<b>ולחיים.</b> טסין של ברזל שנותנים על לחייהן:
+<b>אם יש בהן בית קיבול מים.</b> ששותין בהם מים במלחמה:
+<b>כידון.</b> רומח קטן שביד השרים והמלכים:
+<b>ניקון.</b> כמו קינון. לשון ומשקל קינו (שמואל ב׳ כ״א). והוא הברזל שבתוך הרומח:
+<b>מגפיים.</b> בתי שוקים של ברזל שנושאין אנשי המלחמה:
+<b>תכשיטי נשים.</b> אף על פי שאין עשויין למלאכה אלא לנוי, מרבינן להו מקרא דכתיב (במדבר ל״א) וכל אשר לא יבוא באש תעבירו במים:
+<b>עיר של זהב.</b> כמין עטרה נותנות הנשים בראשן עשויה כצורת ירושלים:
+<b>קטליות.</b> חוטים של זהב שנותנות סביב הצואר. ומפני שהאשה חונקת עצמה בהן כדי שתיראה בעלת בשר, לכך נקראים קטליות:
+<b>ונזמים.</b> יש מהן נזמי האף ויש מהן נזמי האוזן:
+<b>בחוט של פשתן.</b> שהיו החוליות נקובות ומלאו מהן החוט:
+<b>החוליות טמאות.</b> דכל חדא באנפי נפשא חשיבא כלי מעשה:
+<b>של אבנים.</b> שהיו מרגליות ואבנים נקובות ומלאו מהן החוט:
+<b>טמא.</b> החוט, הואיל ושל מתכת הוא:
+<b>כמלוא צואר קטנה.</b> כמלוא צואר של בת קטנה:
+
+Mishnah 9
+
+<b>כקדרה מלמטה.</b> רחב מלמטה ויש לו בית קיבול:
+<b>וכעדשה מלמעלה.</b> על ראש הנזם מלמעלה יש לו גרעין של זהב או של כסף עשוי כעדשה:
+<b>ונפרק.</b> העדשה מן הקדירה:
+<b>הקדירה טמאה.</b> שהרי יש לה בית קיבול. ולא מפני שהיא מתכשיטי נשים, שהרי אינה ראויה לתכשיט כמות שהיא:
+<b>והעדשה טמאה.</b> שיש לה שם בפני עצמה:
+<b>צינורא.</b> ראש הנזם הנכנס בנקב האוזן או בנקב האף. ולפי שהוא עשוי כמזלג קרוי צנורא. תרגום מזלגותיו צנורייתיה:
+<b>טהורה.</b> שאין לה שם בפני עצמה:
+<b>העשוי כמין אשכול.</b> נזם העשוי ארבעה או חמשה גרגרין זה על גבי זה כמין אשכול:
+<b>ונפרק טהור.</b> שאין לכל גרגיר וגרגיר שם בפני עצמו, והוא אינו ראוי לתשמיש משנפרק:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>טבעת אדם.</b> כגון טבעת של אצבע. אבל טבעת שהתקינה לחגור בו מתניו ולקשור בה בין כתפיו, טהורה, והיינו טבעת כלים. וטעמא, משום דלא רבי קרא לטומאה אלא תכשיטי אדם ולא תכשיטי בהמה וכלים:
+<b>קורת החצים.</b> אית דמפרשי אשפה שהחצים מונחים בה, ואית דמפרשי המטרה לחץ:
+<b>ושל אסירין.</b> עושין כמין פגימה בקורה להכניס בה רגל אדם [ומניחין עץ ארוך על גבה] ואין יכול לצאת. ובלשון מקרא קורהו סד, וישם בסד רגלי (איוב י״ג:כ״ז). וקורות של חצים ושל אסירין האמורין כאן, דמתכת נינהו ולא של עץ:
+<b>קולר.</b> שנותנים בצואר האסירים. [והוא סוגר]. תרגום ויתנהו בסוגר (יחזקאל י״ט:ט׳), בקולרין. ומשום דקולר עשוי שישאנו עמו בכל מקום שהולך, חשוב כלי מעשה טפי מקורת האסירים שאינו זז בה ממקומו, הלכך קולר טמא:
+<b>שיש בה בית נעילה.</b> עושים לשלשלת בית נעילה [ונותנים אותה ברגל הסוסים] וסוגרים במפתח, וחשיבא כלי:
+<b>לכפיתה.</b> שלשלאות שכופתים בהן הקוף וגורי הכלבים הקטנים. ולנוי הן עשויין והוו תכשיט דבהמה ולא מיטמא:
+<b>סיטונות.</b> סוחרים גדולים שמוכרים במדה גסה. ויש להן שלשלת שקובעים בראשה אחד המדה, סאה או תרקב, וראשה השני נותנים בטבעת שבדלת או בקורה, וסוגרים עליה במפתח כדי שלא תגנב המדה:
+<b>ושל בעלי בתים טהורה.</b> דסתמא עשויה לנוי ותכשיט לכלי:
+<b>מפתח אחד.</b> מחוליא אחת. דשלשלת בחוליא אחת לא עבדי אינשי, ולא חשיבא כלי:
+<b>או שקשר חלזון בראשה.</b> כדמות חלזון שהוא דג שבים שמדמו צובעים התכלת קשר לה בראשה עשוי מברזל, והוא משוי לה מנא:
+
+Mishnah 2
+
+<b>קנה מאזנים של סרוקות.</b> סורקי צמר ופשתים, ומוכרים אותו במנין ליטראות, כשרוצין לשקול יש להם מקל ארוך של עץ ותלוי בראשו כמין טבעת מלמעלה, ואונקליות של ברזל תלוין מלמטה בשלשלת, עשויין כמין ווין וראשיהם כפופים מלמעלה, ויש לאותו מקל טבעת אחרת שמהלכת על פני כל המקל ואינה יכולה לצאת ממנו, וכמין עשת של ברזל או של נחושת עב וכבד תלוי באותה טבעת, וכשבא לשקול שק של צמר או של מטוה, תוחב את האונקלי בשק ואוחז בטבעת שכנגדו למעלה ומעלהו באויר, והטבעת שבו העשת של ברזל תלוי מרחיקה מטבעת שאוחז בה, ומכבדת על הקנה עד שיבוא ביושר שלא יכריע לשום צד יותר, ולפי הרחקת הטבעת שבו העשת של ברזל יודע חשבון המשקל, שיש סימנים במקל, עד כאן ליטרא אחת, עד כאן עשרה, עד כאן מאה. וזה נקרא פלס בלשון מקרא, כדכתיב (ישעיהו מ׳:י״ב,) ושקל בפלס הרים. פלס ומאזני משפט לה׳ (משלי ט״ז:י״א):
+<b>ושל בעלי בתים.</b> אין רגילים לתת בו אונקליות שהן אותן הווין שתוחבים בשק להעלותו, אלא בלא אונקליות קושרים בחבל ותולין בקנה. אונקליות גרסינן, ולא גרסינן אונקיות:
+<b>אונקלי של כתפין.</b> עץ ארוך כעין מוט שהכתף מניח על כתפו ותולה בו שני שקים אחד לפניו ואחד מאחריו בשני אונקליות של ברזל התחובות במוט על שני קצותיו:
+<b>של רוכלים.</b> מוכרי בשמים ותמרוקי נשים:
+<b>טמאה.</b> מפני שיש לה בית קיבול:
+<b>שלפניו טמאה.</b> לפי שהוא משתמש בה:
+<b>ושלאחריו טהורה.</b> שאינו משתמש בה אלא לשמירה, שלא יפול המשאוי מאחריו. ואין הלכה כר׳ יהודה:
+<b>דרגש.</b> מטה קטנה של עור ותולין רצועות בשפת העור סביב ויש אונקליות של ברזל בארוכות המטה וכשרוצים לנטותה עונבין הרצועות באותן אונקליות:
+<b>נקליטין.</b> שני עמודים שמעמידין באמצע דופני המטה, אחד מראשותיה ואחד במרגלותיה, ומפוצלין בראשיהן, ומניחין קנה מזה לזה ופורסים עליו סדין. ופעמים שאין העמודים מפוצלים, אלא כעין שני ווין מניחין בראשי הנקליטין, והוא אונקלי:
+<b>שידה.</b> תיבה קטנה:
+<b>אקון.</b> תיבה שעושין הציידים לצוד בה דגים:
+<b>כל המחובר לטמא.</b> אונקלי המחוברת לכלי המקבל טומאה, טמא:
+<b>לטהור.</b> כגון מנורת העץ שהיא טהורה, טהורה:
+<b>אחת אחת בפני עצמן.</b> כל אונקלי שפירשה מכלי:
+<b>טהורה.</b> לפי שאין לה שם בפני עצמו:
+
+Mishnah 3
+
+<b>טני.</b> הוא כלי של מתכת מחזיק שלשה קבים. והוא מלשון ושמת בטנא. ובעלי בתים משתמשין בו שמניחין שם גרוטאות משברי כלי מתכות:
+<b>רבן גמליאל מטמא.</b> דסבר כיסוי חשוב כלי הואיל ויש לו בית קיבול:
+<b>וחכמים מטהרין.</b> דסברי אין כיסוי חשיב כלי. והלכה כחכמים:
+<b>ושל רופאים טמא.</b> לדברי הכל. מפני שהרופאים מניחין בו סממנים:
+<b>מגדל.</b> בית האוצר של עץ. ארמריא״ו בלע״ז. ובערבי אלמנס״ר:
+<b>ושל רופאים טמאה.</b> מפני שנותן עליה את האספלנית ותולה בה המספרים:
+<b>הייתוכין.</b> מלקחיים שנוטל בהם הכלי שהתיך בו את הכסף, להריקו לתוך כלי אחר:
+<b>והפריכין.</b> בתוספתא מפרש אלו הן פרכין, הקבועים בכירים. ורבותי לא פירשוה לי:
+<b>עקרב בית הבד.</b> ברזל עקום דומה לעקרב, הקבוע בקורת בית הבד שדורכים בה הזיתים:
+<b>אונקלי שבכתלים.</b> ווין של ברזל הקבועים בכתלים לתלות בהם כלים:
+<b>טהורה.</b> דאין תשמישן אלא עם הקרקע:
+
+Mishnah 4
+
+<b>מסמר הגרע.</b> איזמל של אומן המקיז דם. ונקרא גרע על שם שמגרע את הדם. ויש מפרשים, מסמר של נפחים שקבוע להן מסמר בסדן, כשמסלקים חתיכה של ברזל מן האש ורוצה לחתוך ממנה מניחה על המסמר ומכה בקורנס ונגרעת:
+<b>אבן השעות.</b> אבן שיש בה קוים ורשומים עליהם שמות השעות, ומסמרים תחובים בה שבהם מכוונים את השעות:
+<b>מסמר הגרדים.</b> מסמר ארוך שהאורג מכניס בקנה דק ומחבר על הקנה את המטוה:
+<b>ארון של גרוסות.</b> העושין גריסין של פול בריחיים שלהן יש להן כמין ארון של עץ:
+<b>רבי צדוק מטמא.</b> אותו ארון, דתורת כלי עליו:
+<b>וחכמים מטהרין.</b> דכלי עץ העשוי לנחת הוא ואינו עשוי ליטלטל. ור׳ צדוק סבר, פעמים מטלטלין אותו לתקנו. ואין הלכה כר׳ צדוק:
+<b>היתה עגלה.</b> שהארון מונח עליה, של מתכת:
+<b>טמאה.</b> שהרי היא עשויה לתשמיש:
+
+Mishnah 5
+
+<b>שהתקינו.</b> שעיקם ראשו או חידדו כדי שיהיה פותח ונועל בו:
+<b>העשוי לשמירה.</b> לסימן לראות אם נכנס שם אדם אם לאו, שאם לא ימצאנו כמו שהניחו בידוע שאדם בא לשם:
+<b>עד שיצרפנו.</b> באש לצורך זה. והלכה כחכמים:
+<b>מסמר השלחני.</b> מסמר קבוע בעמוד שלפני השלחני להעמיד בו תריסי החנות, וכשמסלק התריסים נשאר שם המסמר. ומטהרין רבנן משום דתשמישו עם הקרקע. והלכה כחכמים:
+
+Mishnah 6
+
+<b>ותלוי המגרדות.</b> בבתי מרחצאות תולין מגרדות של מתכות והנכנסים שם כל אחד לוקח מגרדת ומתגרד בה רגליו:
+<b>וגולמי כלי מתכות.</b> כלים שצריך לשוף לגרד ולהקיש בקורנס, או שמחוסר אוגן, או אוזן, אינם טמאים לדברי חכמים עד שתגמר מלאכתן:
+<b>וטבלא שנחלקה לשנים.</b> טבלא של חרס שיש בה לבזבזים ונעשית שתי חתיכות שוות. שאין אחת מהן גדולה מחברתה. בהא פליגי רבן גמליאל וחכמים. והלכה כחכמים:
+
+Mishnah 7
+
+<b>דינר שנפסל.</b> שפסלתו מלכות או מדינה, או שנחסר:
+<b>והתקינו.</b> שנקבו כדי שיתלנו בצואר בנו או בצואר בתו:
+<b>סלע.</b> ד׳ דינרים:
+<b>והתקינה להיות שוקל בה.</b> כסף או זהב. דאילו דבר הנדבק כגון בשר ויין, הא תניא בפרק המוכר את הספינה (בבא בתרא דף פט) שאין עושין משקלות של מתכת לשקול בהן דבר הנדבק:
+<b>עד שני דינרים.</b> שהוא שקל אחד. והוא חצי סלע:
+<b>פחות מכאן יקוץ.</b> שלא ירמו בה בני אדם שיחשבו שהוא שקל. וכן אם הוא יותר משקל נמי יקוץ שלא יטעו בו ויקחוהו בסלע:
+
+Mishnah 8
+
+<b>האולר.</b> כעין מספריים של מתכת שמתקנים בו הקולמסין:
+<b>והקולמוס.</b> של נחושת וברזל או של כסף:
+<b>מטוטלת.</b> [חתיכת] ברזל ועופרת שתלוי בחבל שתופס הבנאי בידו לראות שלא יבוא הכותל עקום:
+<b>והמשקלות.</b> ליטרא וחצי ליטרא:
+<b>הכירון.</b> כלי ברזל שבו תוחבים הזיתים במעצר שעוצרים אותן בו:
+<b>והכן והכנא.</b> האמה שמסרגלים בה הספרים, והלוח שתחתיה. כן פירש הערוך:
+<b>גולמי כלי עץ.</b> שלא נשלמה מלאכתן. כגון שחסרים אוגן, או אוזן, או הבסיס שלהן שהן יושבים עליו, או שצריך להחליקן ולהשוותן, נקראים גולמים:
+<b>חוץ משל אשכרוע.</b> גרסינן. והוא מין ארז. תאשור, מתרגמינן אשכרוע. וגולמי כלים שנעשו מעץ זה, טהורין, לפי שקליפתו עבה וקשה, ואין חשובין כלים עד שתוסר קליפתם ותגמר מלאכתם. וגירסת התוספתא, חוץ משל פירשע, מפני שהן מחוסרים שליקה. ופירשע הוא עצי גופר. וכלים הנעשים ממנו אין מלאכתן נגמרת אלא בשליקה, שמכניסים אותן באש ומוציאין שלק ושוב אין יראים שמא יסדקו:
+<b>גרופית של זית.</b> ענף של זית קרוי גרופית. כמו של תאנה דנקרא יחור. ואם עשו כלי מן הגרופית, גולם הוא ואינו מקבל טומאה:
+<b>עד שישלק.</b> שיכניסו אותן באש עד שיוציאו השלק שלהן. ואין הלכה כר׳ יהודה:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>הסייף והסכין והפגיון.</b> סכין שיש לו שני, פיות קרוי פגיון:
+<b>מגל יד.</b> מגל חלק עשוי לשבר עצמות ולחתוך עצים:
+<b>מגל קציר.</b> מלא פגימות ותלמים:
+<b>השחור.</b> הם מספריים קטנים שמגלחין בהם. ונקראים שחור לפי שהם משירין את השער, דמשירין ומשחירין חד הוא, והכי אמרינן בפרק משילין פירות [ביצה לה] מאן דתני משחילין לא משתבש. ויש מפרשים, השחור, תער:
+<b>והזוג של ספרים.</b> מספריים גדולים מן השחור:
+<b>שנחלקו.</b> שהן של חוליות ומפרקים אותן זה מזה. וכן התער יש שאין בית יד שלו מחובר, ומפרקין אותו:
+<b>הסמוך ליד.</b> חזי למלאכה טפי. אבל הסמוך לראש, ירא שמא יחתוך ידו. ואין הלכה כר׳ יוסי:
+<b>מספורת שנחלקה.</b> הם מספריים של נשים, וכשנחלקה אכתי כל חד חזי לחתוך:
+<b>וחכמים מטהרין.</b> כיון שנשברה. והלכה כחכמים:
+
+Mishnah 2
+
+<b>קוליגריפון.</b> כלי שבראשו האחד כמין שינים שתוחבין בפת או בבשר ומוציאין אותו מן התנור, ובראשו האחר גורפין בו גחלים ואפר מן התנור:
+<b>ניטלה כפה.</b> הצד הרחב העשוי ככף שגורפין בו האפר:
+<b>טמאה.</b> מפני הראש השני שיש בו השינים שראויין לתשמישן:
+<b>מכחול.</b> ראשו אחד חד כעין זכרות לכחול בו את העין, וראשו האחר רחב לנקות בו את האוזן:
+<b>מכתב.</b> ראשו אחד חד כמחט לכתוב על פנקס של שעוה, וראשו האחר עב וחלק למחוק בו הכתב החקוק בשעוה ולהחליקה, כדי שיהא ראוי לחזור ולכתוב בו:
+<b>זומלסטרא.</b> ראשו אחד כף עשוי לקבל את הזוהמא מן הקדרה ולהעבירה, וראשו האחר כעין מזלג להעלות הבשר:
+<b>וכן השן של מעדר.</b> בראשו אחד הופכים את הקרקע, ובראשו אחר מחברים כלי המחרישה זה עם זה:
+<b>שיעור כולן.</b> אם ניטל הראש האחד שצריך שישאר בראש השני כדי שיעור בית אחיזה שיהיה ראוי לעשות מלאכתו:
+
+Mishnah 3
+
+<b>חרחור.</b> כלי עשוי כמין מרה שחופרים בו את הקרקע, וברזל שלו מחודד טפי לחתוך בו השרשים שלא יעכבו את המחרישה:
+<b>שינטל רובו.</b> רוב הברזל או רוב חיסומו:
+<b>מקופו.</b> חור שמכניס בו הקתא. כמו [ברכות נ״ה] קופא דמחטא:
+<b>טהור.</b> דתו לא חזי למלאכה כיון שאין יכול להכניס בו בית יד:
+<b>קרדום.</b> מחודד וחותך משני צדדיו. הצד האחד רחב ומשתמשין בו הנגרים וקרוי עשפו, תרגום מחרשתו עשפיה. והצד השני קצר וקרוי בית בקעו לפי שבאותו צד בעלי בתים מבקעים עצים. ובגמרא במסכת ביצה [דף ל״א] קורא לצד הרחב נקבות שלו, ולצד הקצר זכרות שלו:
+
+Mishnah 4
+
+<b>מגריפה.</b> עשויה לגרוף את האפר מן הכירה ומן התנור, וכשהוסרה כפה נשאר הבית יד שלה עשוי כעין קורנס של נפחים, ואין הלכה כר״מ:
+<b>מגירה.</b> היא משור בלשון מקרא. סיג״א בלע״ז:
+<b>אחת מבינתיים טהורה.</b> אם ניטל מכל בין שתי שינים שן אחת, אי אפשר יותר לגרר בה, הלכך, טהורה דלא חזיא לתשמישה:
+<b>נשתייר בה.</b> מן השינים השלימים שיעור הסיט במקום אחד:
+<b>טמאה המגירה.</b> דבאותו מלוא הסיט שהוא שלם חזיא לגרר. ושיעור מלוא הסיט, כל מה שאפשר לאדם להרחיב בין אצבע לאמה:
+<b>מעצד.</b> כלי ברזל שהחרש מנסר בו הנסרים. דולדור״א בלע״ז:
+<b>איזמל.</b> תער קטן שמלין בו את התינוק. תרגום חרבות צורים, איזמלין חריפין:
+<b>והמפסלת.</b> ברזל מחודד קבוע בתוך עץ, ומוליכין ומביאין אותו על הלוח ומחליקין אותו. לשון פסל לך:
+<b>מקדח.</b> כלי שבו מנקבים הלוחות:
+<b>שנפגמו.</b> נתבקעו:
+<b>ניטל חיסומן.</b> בפי החרב ובפי הסכין ובפי הקרדום ובחודו של מקדח נותנים ברזל טוב ונחשב, אצאל״ו בלע״ז, וחוסמין פיהן בו כדי שיהא חד לחתוך יפה, וזה קרוי חיסומן:
+<b>והרוקני.</b> העץ שהמפסלת קבועה בו קרוי רוקני. ואם ניטל הברזל שפוסל ומחליק ונשאר העץ לבדו בלא הברזל, טהור:
+
+Mishnah 5
+
+<b>חרירה.</b> כמו חורה. החור שמכניסין בו החוט:
+<b>עוקצה.</b> הראש החד שמכניסים בבגד כשתופרין. כמו עוקצי תאנים, שהוא החד שבתאנים:
+<b>אם התקינה למתוח.</b> דרך האורגים שלוקחים מחט שבורה ונותנים אותה בשפת הבגד כדי שימתחו שפתותיה:
+<b>מחט של סקאים.</b> מחט גדול שתופרים בו השקים העשויים משער עזים, וכיוצא בהן מן הבגדים הגסין:
+<b>שהוא כותב בה.</b> בפנקס של שעוה:
+<b>של מתוח.</b> אם התקינה למתוח בה שפת הבגד כדרך שהאורגים עושים:
+<b>בין כך ובין כך טמאה.</b> שהרי היא ראויה למתוח בלא עוקצה ובלא חרירה:
+<b>אם מעכבת את התפירה.</b> שאינו יכול לתפור בה מפני החלודה. ויש מפרשים, דכל זמן שרושם החלודה ניכרת בבגד, היינו עיכוב התפירה וטהורה, דהכי משמע בפרק במה בהמה (שבת דף נ״ב):
+<b>צנורא.</b> מזלג קטן עקום בראשו, ורגילין להפך בו בשר על גבי גחלים. ויש מהן קטנים שמוחטין בהן פתילות ומקנחים בהן נרות. וכשפשטה הוי כמחט שניטל חרירה ועוקצה וטהורה:
+
+Mishnah 6
+
+<b>והפין.</b> שינים של מפתח שבהן פותחים הדלת. וצורת זה המפתח ידוע במלכות מצרים ובכל ארץ ישראל:
+<b>אפילו אחת טמאה.</b> ואע״ג דהשינים בפני עצמן בלא פותחת טהורים, קבען בפותחת טמאים, מ״מ השינים חשובים עיקר והפותחת משמשת:
+<b>אלמוג.</b> קוראל״י בלע״ז, והוא צומח במצולת ים, ותחילתו רך קודם שיקפאהו האויר, ומפתחים בו חותם. ובמקרא, עצי אלמוגים:
+<b>השן שבטס.</b> לא דמי לפין של פותחת, שהשן משמשת בפני עצמה, משא״כ בפין, הלכך טמאה בפני עצמה:
+
+Mishnah 7
+
+<b>הכדומין.</b> עץ גדול ארוך ויוצאים ממנו אונקליות אילך ואילך, ותולין באותן אונקליות צלוחיות של מים באויר כדי לצננן. ורמב״ם פירש, כמין זיר ואונקליות סביבותיו ובו מעלין הכלים שנפלו לבור:
+<b>האשקלונין.</b> שנעשים באשקלון:
+<b>המעבר והמזרה והמגוג.</b> כלים עשויין לנקות התבואה מן התבן ולהעביר התבן ממקום למקום. המעבר יש לו שינים ודומה ליד של בני אדם, ובו מעבירין התבן ממקום למקום. והמזרה בו זורין החטין בגורן, לפיכך נקרא מזרה, ושיניו מרובות משיני המעבר. והמגוג, שיניו מרובות משיני המזרה, ובו בוררים התבואה אחר שזרו אותה במזרה:
+<b>דבר חדש חידשו סופרים.</b> ראויין היו להיות טהורים, דפשוטי כלי עץ נינהו, ומשום שן אחת של מתכת לא נחתא להו טומאה:
+<b>ואין לי מה להשיב.</b> מפני מה אמרו כן:
+
+Mishnah 8
+
+<b>מסרק של פשתן.</b> יש לו שינים מרובות כעין מחטים ארוכים תחובים בעץ, ובו סורקים הפשתן:
+<b>ונשתייר בו שתים טמא.</b> אם לא נשתיירו בו אלא שתי שינים בלבד, טמא המסרק, דאכתי חזו למלאכתן:
+<b>אחת אחת בפני עצמן טמאות.</b> כל שן ושן בפני עצמה שנטלה מן המסרק, טמאה, דחזיא לכתוב בה בפנקס של שעוה:
+<b>ושל צמר.</b> מסרק של צמר:
+<b>אחת מבינתיים.</b> שמכל שלש הסמוכות נטלה האמצעית, תו לא חזי:
+<b>היתה החיצונה אחת מהן טהור.</b> השן החיצונה של המסרק היא רחבה ואינה ראויה לסרוק בה, כעין החיצונה שבמסרק הראש שלנו. הלכך אם החיצונה אחת מן השלש שנשארו, טהור המסרק, שאינה ראויה לסרוק בה שאין כאן אלא שתי שינים:
+<b>ועשאן למלקטת.</b> ללקט בהן את השער:
+<b>והתקינה לנר.</b> להוציא בה הפתילה ולהיטיב בה את הנר:
+<b>ולמיתוח.</b> גרסינן. כלומר למתוח בה שפת הבגד כדרך האורגים [שתוחבים] מחט בשפת הבגד כדי שימתחו שפתותיה:
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>כלי מתכות.</b> שנתרועעו ונשברו:
+<b>כמה הוא שיעורן.</b> כמה יהיה שיעור השבר הנשאר מהן ויקרא עושה מעין מלאכתו ויהיו חשובים כלים ליטמא:
+<b>מיחם.</b> שמחממין בו מים. והוא גדול מקומקום:
+<b>כדי לקבל סלעים.</b> שכל סלע ארבעים דינרין:
+<b>הלבס.</b> אית דגרסי הלפס. והוא כלי נחושת גדול שמרתיחים בתוכו מים ונותנים בו קיתונות קטנים להדיחן בתוכו:
+<b>כולן בפרוטות.</b> כולן משערים אם יש בשבר שלהן כדי לקבל פרוטות. ואין הלכה כר׳ אליעזר:
+<b>המחוסר הגפה טמא.</b> ר׳ עקיבא מיירי בתחלת עשייתן של כלים, וקאמר, דכלים המחוסרים הכיסוי שלהן, טמאין, דמקרו נגמרה מלאכתן. הגפה, מלשון יגיפו הדלתות (נחמיה ז׳, ג'). והרבה יש במשנה, כדי שיפתח ויגוף ותיגוב. אע״פ שגפן לא קנה דבמסכת מעשר שני [פרק ג׳ משנה י״ב] פירוש, שכיסה אותן במגופה:
+<b>ומחוסר לטישה טהור.</b> שהוא חשוב גולמי כלי מתכות שאינן מקבלין טומאה. לטישה, לשון לוטש כל חורש נחושת וברזל (בראשית ד׳): 
+
+Mishnah 2
+
+<b>חזינא.</b> נוהגים לעשות בראש המקל כמין תפוח של ברזל והוא הנקרא חזינא. וכל עבדי מלך מצרים היום נושאים בידם מקלות הללו, וקורין להם אלדבו״ס. ופעמים שנועצים בהם מסמרים כדי שיכו בהם מכה רבה וקשה:
+<b>שלשה סדרים.</b> של מסמרים, ואז חשוב כלי. ואין הלכה כר׳ שמעון:
+<b>עשאן לנוי.</b> כגון שעשאו במסמרים דקים מצויירים כדי ליפות את המקל:
+<b>טהור.</b> דהוי מתכת המשמש את העץ, דתנן לעיל שהוא טהור. אבל כשעשאו להכות ולחבוט, הרי עץ משמש את המתכת וטמא:
+<b>מניקת.</b> כמין שפופרת של מתכת, והכניס בה את המקל:
+<b>וכן בדלת.</b> תחת הדלת כדי שלא תאכלנה הארץ:
+<b>היתה כלי.</b> היתה שפופרת זו כלי בפני עצמה וחיברה למקל ואחר שחיברה ראוי להשתמש בה בכלי:
+<b>[טמאה.</b> מקבלת טומאה, וטמאה כמו שהיתה]:
+<b>מאימתי היא טהרתה.</b> מניקת שנטמאה מאימתי תטהר ותצא מידי טומאתה:
+<b>משיחבל.</b> משישחיתנה ויפחות צורתה:
+<b>משיחבר.</b> משיחברנה בדלת או במקל ויקבענה במסמרים שלא תשמש עוד בכלי, כבר בטל שם כלי ממנה ויצאה מידי טומאתה:
+
+Mishnah 3
+
+<b>הקנטר של בנאי.</b> פירשו בו שהוא שבט ומטה של ברזל שהבנאים חותכים בו את הכותל:
+<b>הדקור.</b> יתד. כמו יחפור בדקר ויכסה דתנן בריש פרק קמא דביצה:
+<b>חרש.</b> נגר:
+<b>יתדות אוהלים.</b> נועצים יתדות של ברזל בארץ ומותחים אוהלים וקושרים מיתרים ביתדות. ואין זה תשמישו, על ידי קרקע. שהרי לדבר המיטלטל הן משמשים:
+<b>ויתדות המשוחות.</b> מודדי הקרקע לחלוקת אחים, נועצים יתדות בקרקע וקושרים בו חבל ומודדים:
+<b>שלשלת של משוחות טמאה.</b> לפי שבמדידת החבל יש עול. פעמים שמותח לזה יותר מזה, לפיכך רגילים לעשות שלשלת למדוד בה:
+<b>עשויה לעצים.</b> לקשור בה חבילה של עצים, או למדוד בה עצים, שיש מקומות שמוכרים עצים במדה מלוא חבל. והשלשלת המיוחדת לכך טהורה, דהויא כמתכת המשמשת את העץ:
+<b>ארבעה טפחים.</b> ויותר מכן לא חשיב יד:
+<b>חמור של נפחים.</b> העץ שהמפוח של נפחים רוכב עליו נקרא חמור. כך פירשוה לי רבותי. ובמקום אחר מצאתי שהוא כלי ברזל כצורת חמור, והאומן רוכב על הקצה האחד ומכה על הקצה השני, ועושים כך כשרוצים להכות על הכלים הגדולים ששפתן גבוהה וגדולה מאד:
+<b>מגירה.</b> המסר שנוסרים בה הלוחות, שנטמאת, ועשה שיניה בתוך החור של דלת, לא יצאה מידי טומאה, והרי היא טמאה כמו שהיתה, עד שיקבענה בדלת במסמר. והכי מפורש בתוספתא:
+<b>עשאה מלמטה למעלה.</b> שהפכה ונתנה הפוכה בחור הדלת:
+<b>טהורה.</b> אע״פ שלא קבעה במסמר:
+<b>כל הכיסויין טהורין.</b> לפי שאין לכיסויין שם בפני עצמן:
+<b>חוץ משל מיחם.</b> וכל כיוצא בו שיש לו שם בפני עצמו ומשתמשין בו בפני עצמו, כמו כיסוי טני של רופאים דתנן לעיל פרק טבעת אדם [משנה ג׳] דטמא לדברי הכל, לפי שמניחין בו סממנים:
+
+Mishnah 4
+
+<b>העול של מתכת טמא.</b> דפשוטי כלי מתכות מקבלין טומאה:
+<b>קטרב.</b> שני עצים יש, מצד זה מן העול ומצד זה מן העול, והן נקובים, ומכניסין בתוך אותו נקב עץ ושמו קטרב, וקושרים אותו שלא ישמטו הבקר. ורמב״ם פירש, שהקטרב הוא העץ שנמשך על שני צדדי הבהמות, והעול באמצעו:
+<b>והכנפיים.</b> הם שני קצוות של קטרב. מלשון על כנפי בגדיהם. והם של ברזל:
+<b>המקבלות את הרצועות.</b> כלומר, אם נעשו הקצוות של קטרב לקבל בהם את הרצועות, הן טמאים, שחשובין כלי. אבל אם נעשו לנוי, טהורים, לפי שהיא מתכת המשמשת את העץ:
+<b>והברזל שתחת צוארי בהמה.</b> קושרים על צוארי בהמה ברזל כדי שלא תיחנק בחבל שקושרים בו הקטרב:
+<b>הסומך.</b> יש באמצע העול כמין טבעת גדולה ובו נכנס ראש המחרישה וראש העגלה, ואותו טבעת קרוי סומך:
+<b>מחגר.</b> חבל שקושרים תחת צואר השור. ואית דגרסי והמסגר, והוא יתד [של ברזל] שנותנים בקצה העול שלא תתעוות העגלה מפני אורך העול:
+<b>תמחויות.</b> כמין קערות קטנות של עול, וקרויין תמחויות:
+<b>ענבל.</b> הוא הברזל המקשקש בתוך הזוג:
+<b>צנורא.</b> אונקלי שתוחבים במשאוי שבעגלה שלא יפול:
+<b>ומסמר המחבר את כולם.</b> כלומר, כל מסמר שנעשה לחבר הפרקין של עגלה זו בזו. לאפוקי המסמרים שאינן עשויין לחבר, אלא לנוי. שאלו אין מטמאין: 
+
+Mishnah 5
+
+<b>העול המצופה.</b> ברזל טהור לפי שהוא מתכת שמשמש את העץ:
+<b>ושפופרות.</b> כמין שפופרת של קנה חלול רגילין לעשות ממתכות להשמיע קול:
+<b>והאבר.</b> עופרת שנותנין בצד צוארי בהמה לנוי:
+<b>והסובב של גלגל.</b> גלגל עגלה של עץ עושים סביבותיה של ברזל שלא ישבר בטרשים ובסלעים:
+<b>טסין.</b> לוחות דקות. פחי הזהב, מתרגמינן טסי דדהבא:
+<b>סנדלי בהמה של מתכות טמאין.</b> לפי שעשויין לשתות בהן אנשי החיל במלחמה:
+<b>שעם.</b> מין גמי:
+<b>הסייף מאימתי מקבל טומאה.</b> בסייך שהעלה חלודה מיירי שהוא טהור. ומאימתי מקבל טומאה:
+<b>משישופנו.</b> כלי יש לצורפין ולחרשי ברזל שקרוי הצורפים בלשון מקרא, ותרגומו שופינא, ובו שפין ומחליקין את הכלים שהעלו חלודה להסיר חלודתן:
+<b>משישחיזנו.</b> במשחזת שלו להסיר חלודתו:
+
+Mishnah 6
+
+<b>כיסוי טני של מתכת.</b> של בעלי בתים טהור, כדברי חכמים דפליגי עליה דרבן גמליאל לעיל בפרק י״ב [משנה ו׳]. ואם מירקו ולטשו ועשה ממנו מראה <b>ר׳ יהודה מטהר.</b> דסבירא ליה מראה לא משוי ליה מנא:
+<b>וחכמים מטמאין.</b> דמראה משוי, ליה מנא. והלכה כחכמים:
+
+Mishnah 7
+
+<b>כלי מתכות מיטמאין ומיטהרין שבורים.</b> כלי מתכות שנטמאו במת ונשברו, וחזר ועשה מהן כלים בו ביום, שחזרו לטומאתן ישנה, כיון שהזה עליהן בעודן שלימים ונשברו, אין צריך להמתין להזאה שניה עד השביעי, אלא אפילו ביום אחד מזה שתי הזאות, אחת קודם שבירה ואחת לאחר שבירה, והן טהורין מיד. דר״א כרשב״ג סבירא ליה, דאמר לעיל בפרק י״א דלא אמרו חזרו לטומאתן ישנה אלא לכלים שנטמאו בטומאת נפש בלבד, וטעם גזירה זו משום גדר מי חטאת כדפרישנא לעיל, הלכך לא חשו אלא שיהא כאן שתי הזאות. ומיהו בעודן שבורים לא מהני הזאה, דלא שייכא הזאה בשברים. ובעי נמי שתהא שבירה מפסקת בין הזאה להזאה, לפי שיש הפסק ימים בין הזאת שלישי להזאת שביעי. ולא רצו להחמיר בחזרת טומאה ישנה, שהיא דרבנן, והקלו שתועיל בה הזאה אפילו שתיהן ההזאות ביום אחד:
+<b>ר׳ יהושע אומר אין הזאה פחות משלישי ושביעי.</b> דתקון כעין דאורייתא. והלכה כרבי יהושע:
+
+Mishnah 8
+
+<b>מפתח של ארכובה.</b> שמתקפל כארכובה עם השוק. שעשוי כמין נו״ן כפופה שלנו. ורוב מפתחות שבארץ ישמעאל הם כן:
+<b>רבי יהודה מטמא.</b> ואין הלכה כר׳ יהודה:
+<b>ושל גם.</b> כמין ג״ם יוונית שהיא כמין נו״ן הפוכה:
+<b>היו בו חפין.</b> כשנשבר מתוך גומו, נשתיירו בו חפין או נקבין. חפין הם השינים. נקבין, שנכנסים בהן שיני המנעול, שפעמים יש במפתח שינים והן נכנסים בנקבי המנעול ופותחים, ופעמים יש נקבים במפתח ומכניס אותן נקבים בשיני המנעול ופותח:
+<b>או שפרצו זה לתוך זה.</b> שלא ניטלו החפין ולא נסתמו הנקבין, אלא שפרצו, כגון שנעקמו החפין ונתרחבו הנקבין שנוגעים זה בזה:
+<b>מסננת של חרדל.</b> כמין נפה של מתכת שהחרדל נתון בה ומסתנן וקולטת את הפסולת:
+<b>מלמטן.</b> בשולי המסננת משנפרצו בה שלשה נקבין ונעשו שלשתן נקב אחד, תו לא חזיא לסנן בה:
+<b>אפרכס.</b> כלי של ריחיים רחב מלמעלה ומיצר והולך מלמטה, ונותנים בו חטים והוא מוציא אותם קמעא קמעא בריחיים:
+
+Chapter 15
+
+
+
+Mishnah 1
+
+<b>כלי עץ.</b> משנה זו שנויה למעלה בפרק ב׳, והדר תניא הכא משום דינא דכלי עץ וכלי עור דבעי לאורויי בהו בהנך פרקין:
+<b>השידה.</b> כמין ארון:
+<b>והתיבה.</b> תיבת השולחנין:
+<b>והמגדל.</b> בית האוצר של עץ. בלע״ז ארמריא״ו, ובערבי אלמנס״ר:
+<b>וכוורת הקש.</b> חשובה ככלי עץ, לפי שעשויה מזנבות השבולין שהן קשין:
+<b>ובור ספינה אלכסנדרית.</b> ספינה גדולה שפורשין בה לים הגדול, קרויה ספינה אלכסנדרית, לפי שאין פורשים בים מארץ ישראל לאלכסנדריא אלא בספינה גדולה. ומפני שמי הים מלוחים ואין ראויין לשתיה, עושים בספינות גדולות כעין בור של עץ וממלאים אותו מים מתוקין הראויין לשתיה:
+<b>שיש להם שולים.</b> שאין תחתיהן חד מלמטה, אלא רחב ויושב על הקרקע:
+<b>כורים.</b> ששים סאה:
+<b>ביבש.</b> כגון התבואה וזרעונים ופירות:
+<b>טהורין.</b> דאתקש כלי עץ וכלי עור, לשק המיטלטל מלא וריקן, וזה אינו מיטלטל מלא, לפי שגדול יותר מדאי, ואם יטלטלוהו מלא ישבר:
+<b>בין מקבלים בין שאינן מקבלים.</b> בין שמקבלין יותר מארבעים סאה, בין שאין מקבלין אלא פחות:
+<b>דרדור עגלה.</b> חבית של עץ עגולה עשויה לוחות, כעין אותן שעושין בארץ רומ״י. ואע״פ שהיא גדולה, כיון שהיא לעגלה, מיטלטלת מלאה וריקנית, דסבר האי תנא טלטול על ידי שוורים שמיה טלטול:
+<b>וקסטות המלכים.</b> כמין מגדל של עץ עשוי חדרים חדרים, שנותנים בו מיני מאכל וכלים של משקה. והמלכים מוליכין אותו בעגלה שהולכים בה:
+<b>ועריבת העבדנים.</b> עריבה של עץ שהעבדנים שורין בה עורותיהן:
+<b>אע״פ שמקבלין טמאין.</b> כלומר, אע״פ שמקבלין מ׳ סאה או יותר:
+<b>טמאין.</b> כדמפרש טעמא, שאין מיטלטלים אלא במה שבתוכן, כשהן מלאים דרכן ליטלטל:
+<b>עריבת בעל הבית.</b> לר׳ מאיר טמאה, דהוא טהורין קחשיב, למימרא דהני דוקא טהורין, והשאר טמאין. לר׳ יהודה טהורה, דר׳ יהודה טמאים קחשיב, למימרא דהני דוקא טמאין, והשאר טהורין. והלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>ארובות של נחתומים.</b> לוחות שהנחתומים עורכים עליהן את הלחם. ואית ספרים דגרסי עריבות:
+<b>טמאות.</b> לפי שעשויין בצורת כלי. ואע״ג דפשוטי כלי עץ נינהו, טמאות מדברי סופרים:
+<b>של בעלי בתים טהורות.</b> שאין עליהן צורת כלי:
+<b>סרקן.</b> יפן בסריקון. והוא ששר בלשון מקרא. ומשוח בששר (ירמיהו כ״ב:י״ד). בערבי זנגפו״ר. ובלע״ז מיני״ו:
+<b>כרכמן.</b> צבען בכרכום:
+<b>דף של נחתומין.</b> דף של מתכת. דאילו דף של עץ, פשוטי כלי עץ אין מקבלין טומאה. ואע״ג דטמא מדרבנן, כשקבעו בכותל טהור לדברי הכל:
+<b>ר׳ אליעזר מטהר.</b> ואין הלכה כר׳ אליעזר:
+<b>סרוד.</b> היא סרידא דתנן לעיל בכמה דוכתי. והיא עריבה קטנה שהנחתום משתמש בה. כדמתרגמינן את בגדי השרד (שמות ל״א:י׳) ית לבושי שימושא:
+<b>גיפפו.</b> עשה לו מסגרת סביב. תרגום ויחבק, וגפיף:
+<b>אם התקינו.</b> לסרוד של בעלי בתים:
+<b>להיות קורץ עליו.</b> כלומר לחתוך עליו הבצק. לשון מחומר קורצתי (איוב ל״ג):
+<b>טמא.</b> דסבירא ליה לר׳ שמעון, מפני מה סרוד של נחתומים טמא, מפני שקורץ עליו את הבצק ומוליך עליו מקרצות לתנור, ושל בעלי בתים נמי אם התקינו להיות קורץ עליו את הבצק ולהוליך עליו מקרצות לתנור, טמא. ואין הלכה כר״ש:
+
+Mishnah 3
+
+<b>ים נפה.</b> יריעה ארוגה משער להוציא את הסולת נקי מן הסובין. ולפי שיש סביב היריעה זר של לוח גבוה, נקרא ים, כמו שיש סביב הים יבשה:
+<b>של סלתים.</b> בוררים הסולת:
+<b>גודלת.</b> האשה שגודלת וקושרת שער הנשים:
+<b>מפני שהבנות.</b> הנערות בשעה שגודלות ראשן מושיבות אותן בתוך ים נפה, לקבל שם מה שיפול מראשן מן העפרורית וערבוביתא דרישא. והלכה כר׳ יהודה:
+
+Mishnah 4
+
+<b>כל התלויים.</b> העשויין לכלי לתלותו בו:
+<b>טמאין.</b> דהוו חיבור לכלי:
+<b>כברת גרנות.</b> עשויה להוציא החטים ולקלוט המוץ, ומניחים הכברה על שני עצים ומנהלין, וכשהן יגעים מכניסים ידיהן בתלוי שלה ומנהלין, והיינו דקתני דמסייעין בשעת מלאכה:
+<b>מקל הבלשין.</b> המחפשין בתוך הכלים לראות אם יש בו דבר שראוי ליתן ממנו מכס למלך. תרגום ויחפש, ובלש:
+<b>שהם מסייעים בשעת מלאכה.</b> מכניסין ידיהם בתלוי כשרוצים להשתמש בכלי, ומסתייעים בו לעשות מלאכתן. והלכה כחכמים:
+
+Mishnah 5
+
+<b>רחת.</b> שזורים בה תבואה וקטניות. בערבי אלרח״ה, ובלע״ז פאל״א:
+<b>הגרוסות.</b> העושים גריסים של פול:
+<b>טמאה.</b> לפי שיש לה בית קיבול ועשויה להכניס בה לרחיים:
+<b>ושל אוצרות.</b> עשויה ללקט בה החטה שהיא מן הצדדים מכאן ומכאן. ולנקותה שתתישב באוצר:
+<b>ושל גיתות.</b> להשליך החרצנים והזגין חוץ מן הגת:
+<b>לכינוס.</b> ממקופ פזורן, אבל לא לקבל בתוכו:
+
+Mishnah 6
+
+<b>נבלי השרה.</b> נבלים שמשוררים בהם. לשון נבל וכנור:
+<b>טמאין.</b> שהנבלים והכנורות חלולים הם ומנוקבים לצד הנימין להשמיע קול הנגון, ודרך המנגנים להניח בתוכן המעות שמקב. צין מבני אדם הבאים לשמוע, והוי ליה מיטלטל מלא וריקן:
+<b>נבלי בני לוי.</b> המנגנים על הדוכן:
+<b>טהורין.</b> שאינן עשויין לתת בתוכן מעות, ואין עשויין לקבל:
+<b>כל המשקין טמאין.</b> כל אחד משבעה משקין. שהן, מים יין שמן דבש חלב דם טל, מקבלין טומאה, ומכשירין הזרעים לקבל טומאה:
+<b>ומשקה בית מטבחיא.</b> המים והדם שבבית המטבחים שבעזרה:
+<b>טהורין.</b> שהם אינם מקבלין טומאה, ולא מכשירין האוכלים לקבל טומאה:
+<b>כל הספרים מטמאין את הידים.</b> לפי שבתחלה היו מצניעים אוכלים של תרומה אצל ס״ת, דאמרי האי קודש והאי קודש, כיון דחזו דקאתו ספרים לידי פסידא, שהעכברים שהיו מצויין אצל האוכלים היו מפסידים אותן, גזרו שיהיו הספרים כל כתבי הקודש פוסלים את התרומה במגען, וגזרו עוד שהידים הנוגעות בספרים יהיו שניות לטומאה ופוסלות את התרומה:
+<b>מספר העזרה.</b> ספר תורה שכהן גדול קורא בו בעזרת נשים ביום הכיפורים. דליכא למיחש שמא ישימו אוכלים של תרומה אצלו, מפני מוראו וחשיבותו:
+<b>מרכוף.</b> סוס של עץ שעושים הליצנים לרכוב עליו לצחק בו:
+<b>הבטנון.</b> כלי נגון גדול, שהמנגן בו סומכו על בטנו. וקורים לו בלע״ז ציטר״א:
+<b>הנקטמון.</b> מין כלי של נגון עשוי בצורת רגל של עץ שעושה מי שנחתכה רגלו:
+<b>והארוס.</b> עשוי כמין נפה שדפנותיה עגולות ושוטחין על פיו עור דק, ומכין עליו במקל ומוציא קול צלול. ובלע״ז טמבור״ו:
+<b>טמא מושב.</b> אם ישב עליו זב וזבה נדה ויולדת, נעשה אב הטומאה לטמא אדם לטמא בגדים. דכלי המיוחד לישיבה הוא:
+<b>שהאליית.</b> כלומר המקוננת ומיללת יושבת עליו, לפי שרגילין לספוד ולקונן ע״י נגון של אותו כלי. וכן המנהג היום בארצות הישמעאלים:
+<b>אליית.</b> לשון אלי כבתולה חגורת שק (יואל א׳:ח׳). ואין הלכה כר׳ יהודה:
+<b>מצודת החולדה טמאה.</b> שיש עליה צורת כלי. משא״כ למצודת עכבר:
+
+Chapter 16
+
+
+
+Mishnah 1
+
+<b>כל כלי עץ.</b> שלחן הכפול. עשוי חוליות או פרקים, ולאחר שמסירים אותו כופלים חוליותיו או פרקיו זו על זו, וכל חוליא הויא כלי בפני עצמה:
+<b>ותמחוי המזנון.</b> קערה גדולה מאוד ובתוכה קערות קטנות, ונותנים בכל קערה מן הקטנות מין אחד של תבשיל. ולפי שיש בתוכה מינים הרבה, נקרא תמחוי המזנון. תרגום למינו לזנוהי:
+<b>אפיפורין.</b> כסא של פרקים:
+<b>המגס.</b> תרגום קערה מגיסתא:
+<b>וקוד הבבלי.</b> כמין קערה של עץ. ולשון חכמים הוא. במקדה בזויה, פירוש קערה בזויה. וכל הכלים הללו, אע״פ שנחלקו, נשאר לכל חלק מהם צורת כלי. ואין הלכה כר׳ יהודה:
+<b>משישופם בעור הדג.</b> להסיר קסמין שבהם, דקודם לכן לא חזו למלאכתן, שמשרטים את הבשר. אבל אם אינן מחוסרין אלא שיפה של צחצוח ומריקה, הא קיימא לן [חולין כ״ה] דגולמי כלי עץ שעתיד לשבץ ולשוף טמאין:
+<b>גמר שלא לשוף.</b> שגמר בלבו להשתמש בהם אע״פ שלא ישוף עוד:
+<b>שלשה בתים.</b> כשמסרגים המטה בחבלים, בין כל חבל לחבל קרוי בית. ואין הלכה כר׳ מאיר:
+
+Mishnah 2
+
+<b>הסלים של עץ.</b> מאימתי גמר מלאכתן:
+<b>שיחסום.</b> כשאדם עושה קופה או סל וגומר את שפתו זו היא חסימה:
+<b>ויקנב.</b> לאחר שגומר השפה, ונשתיירו קסמין ראשי קרומיות הבולטין, פוסקן וקוטמן, וזו היא קניבה:
+<b>של תמרה.</b> סלים העשויין מחריות של דקל:
+<b>שכן מקיימין.</b> בלא קניבה:
+<b>כלכלה.</b> סל של גמי:
+<b>התלויה.</b> שיגמור החבל שתולה בה:
+<b>בית הלגינים.</b> כלי שמניחין בו לגינין לשמור:
+<b>בית הכוסות.</b> כלי שמצניעין בו כוסות:
+
+Mishnah 3
+
+<b>הקנונין.</b> קנון שבוררים בו קטנית. והוא נעשה מחריות של דקל:
+<b>קלתות.</b> קופות קטנות:
+<b>סוגים.</b> קופות גדולות:
+<b>שני דורים לרוחב שלהן.</b> לאחר שארגו שולי הקופה, אורגים סביבותיה עיגולים כפי מה שרוצה שתהיה רחבה בדפנותיה בגבהה, ואותן עיגולים של דפנות קרויין דורים:
+<b>וכן של מאזנים.</b> הבסיס שנותנים עליו המאזנים:
+<b>דור אחד.</b> משיגביה על שפתו עיגול אחד:
+<b>שתי צפירות.</b> שתי סיבובים:
+<b>והערק.</b> שאין שפתו גבוהה כשפת הקופה:
+<b>משיעשה צפירה אחת טמא.</b> וערק עשוי משעם וארכו יותר מרחבו, כתיבה של רצענים. וקרוי ערק. ועד שרוך נעל (בראשית י״ד:כ״ג), תרגום ועד ערקת מסאנא. ומשום דכלי גמי ושעם דין כלי עץ יש להם, הלכך תנינהו גבי הדדי עם כלי עץ:
+
+Mishnah 4
+
+<b>תורמל.</b> כיס של עור גדול, שהרועה נותן בו מזונות וכל דבר. ודומה לו, ולא הרועה בתרמילו:
+<b>קיחותיו.</b> מסגרותיו, כמין אזנים קטנות סביבות התורמל, ומכניסים באותן אזנים חבלים שסוגרים אותו:
+<b>סקורטיא.</b> עור שלובשים העבדנים בשעת מלאכתן:
+<b>ציצתה.</b> כעין ציצית של טלית, כך עושין לה פתילים על כנפים לקשרם בהן. ורמב״ם פירש, סקורטיא עור שאוכלים עליו, וציציתה. הוא אמצע העור שנותנים בו טס של מתכת לנוי, לשון ציץ הזהב, שהוא טס של זהב:
+<b>טבעותיה.</b> טבעת נחשת או ברזל שנותנים בקצה הסקורטיא:
+<b>קטבוליא.</b> עור שמציעים על גבי מטה. וקורים לו בערבי נט״ע, ופשוטי כלי עור מקבלים טומאה מדרבנן בלבד, כפשוטי כלי עץ, ודינן בזה שוה שאין מקבלים טומאה מדאורייתא אלא מדרבנן בכל שאר טומאות, חוץ ממשכב ומושב שהן נעשים משכב ומושב מדאורייתא כשהן מיוחדים לכך:
+<b>הכר והכסת.</b> כר קטן מכסת, ועשוי להניח תחת מראשותיו. וכסת תחת כל גופו:
+<b>פחות מחמשה טפחים.</b> משיירים משום פתח להכניס משם המוך למלאות הכר והכסת:
+
+Mishnah 5
+
+<b>פטיליא.</b> קופה עשויה ממינים של ערבה, ואוצרים בה גרוגרות:
+<b>וחסינה.</b> כמין קופה עשויה מקוצים, ומשימין בה טיט:
+<b>סוגניות.</b> לשון סוגה בשושנים, עושין כמין כפיפה קטנה מן העלים ומכסים בה פירות, ואינה אלא מלאכת עראי:
+<b>נצרים.</b> מצורי הדקל:
+<b>חותל.</b> כלי שעושים מחריות של דקל, ומניחין בו תמרים לחים והן מתבשלים בתוכו:
+<b>נותן לתוכו ונוטל מתוכו.</b> אבל אם אינו יכול להוציא התמרים אלא א״כ יקרענו או יתיר החריות שלו, טהור. דכיון דקורעו או מתירו משליכו לאשפה והוי לתשמיש עראי:
+
+Mishnah 6
+
+<b>קסייה.</b> בית יד של עור:
+<b>של זורי גרנות והולכי דרכים ושל עושי פשתן טמאה.</b> דכיון דהיא עשויה כדי לאחוז הדבר בידו יפה שלא ישמט ממנו, או כדי שלא יתחוב לו קוץ בידו, מקרי עשוי לקבלה, כיון שהדבר שהוא אוחז בו נשען על הבית יד ומקבלו:
+<b>של גרוסות.</b> העושים גריסות של פול בריחיים:
+<b>מפני הזיעה.</b> לשאוב את הזיעה כדי להקר בשרו שלא יזיע. אי נמי, שלא תטנף זיעת ידיו הדבר שהוא אוחז בו:
+<b>טהור.</b> דתשמיש עראי חשוב:
+
+Mishnah 7
+
+<b>מלקוט.</b> עור שמשימין בעיני הפרה כדי שתסבב ותדוש:
+<b>החסום.</b> כמין מצודה קטנה של חבלים שחוסמים בה פי הפרה שלא תאכל:
+<b>מדף של דבורים.</b> כלי שמשימים בו אש וגללי בקר ומעשנים כדי שיברחו הנחילים של דבורים מן הכוורת ויקח הדבש. מלשון אשר תדפנו רוח (תהילים א׳:ד׳):
+<b>והמנפה.</b> כלי שמניפין בו בימות החמה להביא הרוח:
+<b>קופסא.</b> כמין ארגז קטן שהאשה נותנת בו תכשיטיה ונותנת עליו כסות מלמעלה:
+<b>קמטרא.</b> תיבה ששומרים בה הבגדים. על המלתחה (מלכים ב י׳), מתרגמינן על קומטרה:
+<b>והמכבש.</b> [כל חרש עצים] לפי מלאכתו יש לו מקום שכובש ועוצר העץ כשהוא מעוות ועקום עד שמישרו:
+<b>והקמרון.</b> המכסה שעל התיבה העשוי כעין קובה:
+<b>אנגילין.</b> נרתיק של עור שעושין לספר ומכניסים אותו בתוכו:
+<b>בית הנגר.</b> נרתיק של עור שנותנים בתוכו הנגר, הוא היתד שמשימים אחורי הדלת:
+<b>ובית המנעול.</b> נרתיק של עור שנותנים בו המנעול שנועלים בו הדלת:
+<b>ובית המזוזה.</b> קנה של מתכות שנותנים בו המזוזה:
+<b>והאמום של גודלי מצנפת.</b> דפוס כעין ראש של אדם שמתקנים עליו המצנפת:
+<b>והמרכוף.</b> כמין סוס של עץ שהליצנים משחקים בו. ואית דמפרשי, כלי של עץ ארז העשוי לזמר:
+<b>ורביעית של אליית.</b> ובמנענעים ובמצלצלין, מתרגמינן וברביעין ובצלצלין:
+<b>של אליית.</b> של המקוננת. כמו (יואל א, ח) אלי כבתולה חגורת שק:
+<b>גנוגנת העני.</b> תרמילו של עני:
+<b>וסמוכות המטה.</b> קורות שסומכין בהן המטה שלא תפול:
+<b>טפוס של תפילין.</b> כמו דפוס של תפילין:
+<b>אמום של עושי סאגוס.</b> דפוס של עושי שלשלאות. שעושין אותן על גבי אימום היינו [על גבי] דפוס. ורמב״ם גריס, עושי סותות, לשון ובדם ענבים סותו (בראשית מ״ט:י״א), והוא הדפוס של עץ שאורגין עליו הבגדים:
+<b>משמשי משמשיו של אדם.</b> כגון כיסויי כלים ונרתיקי כלים, שהם נעשו לשמש הכלים המשמשים את האדם:
+<b>בשעת מלאכה ושלא בשעת מלאכה.</b> בזמן שהכיסוי משמש את הכלי לשמור מה שבתוכו, והיינו שעת מלאכה דידיה, וכשאין כלום בכלי שאינו צריך לכיסוי קרי ליה שלא בשעת מלאכה. ויש כלים שמניחים עליהן הכיסוי תמיד בין כשהוא מלא בין כשהוא ריקן, אע״פ שאין הכיסוי מחובר בו, חשיב ככלי גופיה לקבל טומאה אפילו בזמן שאינו מחובר בו, כיון שרגיל להיות תמיד עליו. והאי כללא דר, יוסי, אפשוטי כלי עץ המשמשין את הכלים קאי. אבל כלי קיבול, מיטמאין בכל ענין. והלכה כר׳ יהודה:
+
+Mishnah 8
+
+<b>הפגיון.</b> סכין שיש לו שתי פיות:
+<b>תיק מכחול.</b> תיק הכלי שבו כוחלין העין:
+<b>ובית הכחול.</b> הכלי ששומרים בו את הכחול:
+<b>מכתב.</b> קולמוס של נחושת וברזל:
+<b>תרונתיק.</b> תרין תיק. והוא כלי אחד ובו תיקין הרבה חלוקים, לקולמוס ולסכין ולמספריים. ורופאי החבורות משתמשים בכלי זה הרבה. ובלע״ז פינארו״ל:
+<b>פגושות.</b> חצים רחבים. ומחי קבלו, מתרגמינן ומחת פגושוהי:
+<b>סמפוניא.</b> כלי זמר של מתכת:
+<b>מצדו טהור.</b> שכל שמכניסו מן הצד אינו חשוב נרתיק, אלא מכסה בעלמא:
+<b>האלה.</b> שבט של ברזל ובראשו עיגול כמו כדור, ויוצאים בו יתדות שדומות לשקדים, בערבי קורין לו דבו״ס, ובלע״ז מאצ״א:
+<b>העשוי לחיפוי.</b> למכסה. תרגום מכסה, חופאה:
+<b>טהור.</b> דתניא, יכול שאני מרבה חיפוי כלים לטומאה, תלמוד לומר (ויקרא י״א:ל״ב) אשר יעשה מלאכה בהם, פרט לחיפוי כלים:
+
+Chapter 17
+
+
+
+Mishnah 1
+
+<b>כל כלי בעלי בתים שיעורן ברמונים.</b> אם ניקבו במוציא רמון, טהורים:
+<b>ר׳ אליעזר אומר במה שהן.</b> כל הכלים שיעורן כשאין ראויין להשתמש בהן מעין התשמיש שהיו משתמשים בהן תחלה, כגון כלים המיוחדים לתאנים שיעורן במוציא תאנה, והמיוחדים לזיתים שיעורן במוציא זית. ואין הלכה כרבי אליעזר:
+<b>קופות הגננים.</b> קופות בעלי הגנות שעשויין ליתן בהם ירקות:
+<b>שיעורן במוציא אגודות ירק.</b> בהא מודה תנא קמא לר׳ אליעזר דאין שיעורן במוציא רמון:
+<b>בתבן.</b> במוציא תבן:
+<b>גבבא.</b> תבן דק מעורב בזבל. תרגום לקושש קש (שמות ה׳:י״ב), לגבבא גילא. והבלנים דהיינו בעלי המרחצאות שורפין אותו במרחצאות:
+<b>כולן ברמונים.</b> בין של בעלי בתים בין של גננים. ואין הלכה כר׳ יהושע:
+
+Mishnah 2
+
+<b>בפקעיות של שתי.</b> מטוה השתי דק משל ערב. כדמוכח בכתובות בפרק אף על פי (כתובות דף ס״ד). ופקעיות של שתי הן קטנים מפקעיות של ערב. ופירוש פקעיות, גלוממור״י בלע״ז. אי נמי מטאס״י בלע״ז:
+<b>אע״פ שמקבלת של ערב טמאה.</b> הכי קאמר, ואף על פי שאינה מקבלת של שתי אם מקבלת של ערב טמאה. ששיעורה במוציא ערב, שהוא גדול ממוציא שתי. וכן אע״פ שמקבל את התמחויין טמא, כלומר אע״פ שהנקב גדול שאינה מקבלת את הקערות, אם מקבל את התמחויין שהן גדולים מן הקערות, עדיין מקרי חזי לתשמישו הראשון וטמא:
+<b>אע״פ שמקבל את הרעי.</b> אע״פ שאינו מקבל את המשקין, אם מקבל את הרעי טמא. בית הראי, כמו בית הרעי. כלי שנפנה בו ויש בו צואה ומי רגלים:
+<b>מפני שאין מקיימין אותו.</b> גרסינן. ואית דגרסי, מפני שהן מקיימין אותו, ואמלתא דת״ק קאי, דאמר, אם מקבל את הערב ואת התמחויין ואת הרעי טמא, מפני שהן מקיימין ושומרים אותו, כיון דחזי להכי. ואין הלכה כר׳ גמליאל:
+
+Mishnah 3
+
+<b>שיעורן בככרות של פת.</b> שיעור שבירתן, במוציא ככרות של פת:
+<b>אפיפירות.</b> כלי ארוג מקנים או זמורות:
+<b>שעשה לה קנים מלמטה למעלה.</b> שנפחתו שוליהן והכניס קנים ממטה למעלה להחזיק השולים:
+<b>גפים.</b> שגיפפה סביב. תרגום ויחבק, וגפיף. פירוש אחר, גפים, שעשה לה אזנים:
+<b>אם אינה יכולה לינטל בגפים.</b> שכשאוחז בגפים אין הכלי עולה עמו:
+
+Mishnah 4
+
+<b>הרמונים שאמרו.</b> הא דתנן בריש פרקין כל כלי בעלי בתים שיעורן ברמונים, כשיהיו שלשה רמונים אחוזים זה בזה ויצא האחד דרך הנקב, זהו שיעור של מוציא רמון:
+<b>כדי שיטול ויהלך.</b> שמתוך נענוע של נטילה והילוך ממהר הרמון לצאת דרך הנקב:
+<b>ובקופה כדי שיפשיל לאחוריו.</b> שמתוך הפשלה לאחוריו הוא ממהר לצאת:
+<b>שאינן יכולים לקבל רמונים.</b> שהן קטנים:
+<b>כגון הרובע.</b> רובע הקב:
+<b>שיעורן ברובן.</b> כיון דנפחת רובו, טהור:
+<b>נפרצו.</b> נפחתו וחסרו:
+<b>נגממו.</b> בשפתותיהן:
+<b>שיעורן במה שהן.</b> אם נשאר בהן כדי לקבל כל שהוא, טמאין. והלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>הרמון שאמרו.</b> דכלי שניקב במוציא רמון טהור:
+<b>ולמה הוזכרו רמוני בדאן.</b> כיון שאין משערין בהן, אלא ברמון בינוני:
+<b>שיהו מקדשים בהן.</b> שאם אחד מרמוני בדאן של ערלה או של כלאי הכרם נתערב עם אלף רמונים של היתר, נתקדשו כולן ונאסרו. משא״כ ברמונים של שאר מקומות:
+<b>בדאן.</b> שם מקום:
+<b>לשער בו את הכלים.</b> קסבר דמוציא רמון דכלים, ברמוני בדאן משערינן:
+<b>אמר ר׳ יהודה לא הוזכרו רמוני בדאן וכו׳</b> אבל לענין קידוש אין חילוק בין רמוני בדאן לשאר רמונים, דכולן מקדשים, דסבר ר׳ יהודה כל שדרכו לימנות מקדש. בפרק התערובות ובריש מסכת ביצה:
+<b>בדאן וגבע.</b> שני מקומות של כותים הן, וניכרים היו רמונים וחציר של מקומות הללו [מרמון וחציר] של שאר מקומות. וכותאי ודאי לא מעשרי מאי דמזבני לאחריני, דלא חיישי אלפני עור לא תתן מכשול, אך על גב דלנפשייהו מעשרי. הלכך מתעשרים ודאי בכל מקום:
+<b>חצירי.</b> כרתי פורו״ש בלע״ז. כמו את החציר ואת הבצלים (במדבר י״א:ה׳):
+
+Mishnah 6
+
+<b>כביצה שאמרו.</b> גבי טומאת אוכלים, שאין מטמאין בפחות מכביצה:
+<b>נותן לתוך המים.</b> ממלא כוס מים, ונותן לתוכו גדולה שבגדולות וקטנה שבקטנות, וחולק המים היוצאין לשני חלקים, והחלק האחד הוא שיעור ביצה:
+<b>וכי מי מודיעני.</b> כלומר, כשלוקח גדולה שבגדולות שמא יש יותר גדולה הימנה. וכן קטנה שבקטנות שמא יש יותר קטנה ממנה:
+<b>הכל לפי דעתו של רואה.</b> לפי אומד דעתו שהיא בינונית למראה עיניו. והלכה כר׳ יוסי:
+
+Mishnah 7
+
+<b>כגרוגרת שאמרו.</b> להוצאת שבת, ולשיתופי מבואות. ואין הלכה כר״י:
+
+Mishnah 8
+
+<b>כזית שאמרו.</b> כגון כזית מן המת ומן הנבלה שמטמא, ורוב שיעורים שבתורה בכזית:
+<b>אגורי.</b> ששמנו אגור בתוכו:
+<b>כשעורה שאמרו.</b> עצם כשעורה:
+<b>כעדשה שאמרו.</b> שרץ מטמא בכעדשה, ומחיה בכעדשה:
+<b>מביאין טומאה.</b> על אדם הנושאן:
+<b>בעובי המרדע.</b> דהיינו מלמד הבקר. ועביו אצבע ושליש אצבע בגודל, שהם שתי אצבעות בקטנות. שהטפח ארבע אצבעות בגודל, שהם שש אצבעות קטנות. ונמצא הקפו טפח. שכל שיש ברחבו טפח יש בהקפו שלשה טפחים. וגזרו על שיש בהקפו טפח, אטו על שיש בעביו טפח שהוא מביא את הטומאה מן התורה:
+
+Mishnah 9
+
+<b>האמה שאמרו.</b> לענין שבת ועירובין וסוכה ומדות וכלאים:
+<b>באמה בינונית.</b> היא אמה בת ששה טפחים. דאיכא אמה בת חמשה [קטנה ממנה], ואיכא אמה גדולה בת ששה ואצבע, ואמה בת ששה היא הבינונית:
+<b>שתי אמות.</b> שתי מדות שבהן מודדים האמות, וכל אחת מהן אמה:
+<b>בשושן הבירה.</b> חדר אחד בנוי על שער מזרחי של עזרה, ועליו שושן הבירה מצויירת, כדי שתהא עליהם אימת מלכות:
+<b>על של משה.</b> על אמה בת ששה טפחים:
+<b>שהאומנין נוטלים בקטנה.</b> שהיה הגזבר מתנה עם האומנים, כך וכך אמות בנין תעשו לבדק הבית מאמות של משה, בכך וכך דמים, ומחזירים לו במדת האמה היתירה עליה אצבע, כדי שיוסיפו משלהם על תנאם, פן יפחתו ונמצאו באין לידי מעילה שנהנו מן ההקדש. ולמה שתים, חדא לכספא ודהבא, שכשמתנים עם צורפי זהב וכסף לעשות טבלא בת ארבע וחמש אמות באמה של משה, מחזירים למדה היתרה עליה חצי אצבע, לא למדה היתרה עליה אצבע, לפי שאומנות יקרה היא ואין מפסידין אותן כל כך:
+
+Mishnah 10
+
+<b>כל האמות היו בינוניות.</b> באמה בת ששה:
+<b>חוץ ממזבח הזהב.</b> שהיה אמה על אמה:
+<b>והקרן.</b> של מזבח הנחושת. שהיו לו על ארבע פנותיו ארבע אבנים של אמה גובה, ואמה על אמה עובי. ואותה אמה היתה באמה בת חמשה:
+<b>והסובב והיסוד.</b> של מזבח הנחושת. ובפרק ג׳ דמסכת מדות הן מפורשים:
+<b>אמת בנין.</b> כגון חומת הבית ומזבח העולה:
+<b>אמת כלים.</b> כגון ארון ושלחן ומזבח הזהב. והלכה כר׳ מאיר:
+
+Mishnah 11
+
+<b>במדה דקה.</b> של מדבר קרויה מדה דקה. לפי שיש מדברית ירושלמית וציפורית, ומדברית קטנה שבכולן:
+<b>מדות הלח.</b> הין וחצי הין:
+<b>והיבש.</b> עשרון וחצי עשרון:
+<b>באיטלקי.</b> במדה של איטליאה של יון. וזו היא מדברית שהיתה בימי משה:
+<b>כפי מה שהוא אדם.</b> בין קטן ובין גדול:
+<b>קומץ המנחה.</b> דכתיב (ויקרא ב׳:ב׳) וקמץ ממנו מלוא קומצו:
+<b>וחפני קטורת.</b> של יוה״כ, דכתיב (שם ט״ז) ומלא חפניו קטורת סמים דקה:
+<b>כמלוא לוגמיו.</b> אם שתה מלוא לוגמיו ביוה״כ חייב. ולפי לוגמיו של שותה משערינן:
+<b>כמזון שתי סעודות לעירוב.</b> עירובי תחומין אינו בפחות ממזון שתי סעודות:
+<b>מזונו לחול.</b> כמזון לשתי סעודות של חול שאוכל מעט, ולא כמזון שתי סעודות של שבת דאכיל טפי, משום דבסים תבשיליה, ורווחא לבסומי שכיח:
+<b>לשבת אבל לא לחול.</b> דאדרבה, שתי סעודות של שבת פחותים משתי סעודות של חול, כיון דבשבת סעיד שלש סעודות, אינו מרבה לאכול בכל סעודה:
+<b>ואלו ואלו מתכוונים להקל.</b> כל אחד מהן מתכוין למעט בככר של עירוב:
+<b>משתי ידות לככר משלש לקב.</b> די לעירוב בשתי ידות של ככר של שלש ככרות לקב, נמצא ככר שלם שלישית הקב, ושתי ידותיה הוי ככר של עירוב:
+<b>מככר בפונדיון.</b> ככר הלקוח בפונדיון מן הנחתום כשנמכרים ארבע סאים בסלע. וארבע סאים הן עשרים וארבעה קבין שכל סאה היא ששה קבין, והסלע היא ארבעה דינרים, והדינר שש מעין, נמצא הסלע עשרים וארבע מעין, ונמצא כ״ד קבין לכ״ד מעין קב לכל מעה, והמעה שני פונדיונים, הרי הככר הנמכר בפונדיון הוא חצי קב, אבל מפני שהחנוני רוצה להשתכר, ויציאת האפיה והטחינה, לא יהיה הככר הנמכר בפונדיון כשנמכרים ארבע סאין בסלע אלא רובע קב, והרובע האחר הולך בשכר החנוני ויציאת האפיה והטחינה. הרי ככר הלקוח בפונדיון הוא רובע הקב, דהיינו שש ביצים, והוא שיעור שתי סעודות, והיינו ככר של עירוב. וכן הלכה: 
+
+Mishnah 12
+
+<b>מלוא תרווד רקב.</b> מלוא כך עפרורית מן המת אחר שכלה כל ליחות שבו:
+<b>מלוא תרווד גדול של רופאים.</b> שהוא גדול משאר תרוודים. ושיעורו מלוא חפניים:
+<b>כגריס הקלקי.</b> כחצי פול הבא ממקום ששמו קלקי, והפולים שבו גדולים משאר פולים. ושיעור מקום גריס הקלקי, תשע עדשות שלש על שלש מרובעות. ומקום עדשה, ארבע שערות, נמצא מקום הגריס שלשים ושש שערות:
+<b>כותבת הגסה.</b> גדולה משאר תמרים. ושיעורה מעט פחות מכביצה:
+<b>כמוה וכגרעינתה.</b> שצריך למעך חללה:
+<b>ונודות יין ושמן.</b> של עור שניקבו, שיעור הנקב שלהן.
+<b>כפיקה גדולה.</b> שמשימים בפלך כשהנשים טוות בו:
+<b>ומאור.</b> כמין חלון שממנו האורה נכנסת לבית:
+<b>שלא נעשה בידי אדם.</b> כגון חור שחררוהו מים או שרצים, או שנפל העפר מאליו ונעשה שם נקב. ואם לא חשב עליו לתשמיש או למאור, שיעורו להביא את הטומאה מאהל המת לבית לדרך הנקב.
+<b>כאגרופו של בן בטיח.</b> דהיינו אדם ידוע אצלם, ובן בטיח שמו, שהיה אגרופו גדול:
+<b>ושנעשה בידי אדם.</b> שעשאו אדם להכניס את האורה:
+<b>נירונית.</b> מטבע של נירון קיסר:
+<b>כמלוא נקב שבעול.</b> מלוא מקדח של לשכה. ופונדיון האיטלקי וסלע הנירונית ומלוא נקב שבעול, כולן שיעור אחד להן. ויש מקומות שהיו יודעים באחד מהן ולא באחר, הלכך תנינהו לכולהו:
+
+Mishnah 13
+
+<b>כל שבים טהור.</b> כל בריות שבים אם עשה מעורן כלים, אין מקבלין טומאה, דכתיב (ויקרא י״א:ל״ב) או בגד או עור או שק, מה בגד מן הגדל מן הארץ, אף עור מן הגדל מן הארץ:
+<b>חוץ מכלב המים.</b> לפי שכל שאר בריות שבים אין אחד מהם בורח ליבשה כשבאים לצוד אותם, אלא כלב הים בלבד, הלכך הוי בכלל עורות היבשה, ואם עשה כלי מעורו מקבל טומאה. והלכה כרבי עקיבא:
+<b>אפילו חוט אפילו משיחה.</b> ובלבד שיחברנו לו בדרך שאם היו שניהם מן הגדל בארץ מחוברים בחבור כזה היה טמא האחד כשנטמא חבירו:
+
+Mishnah 14
+
+<b>יש במה שנברא ביום הראשון טומאה.</b> הכי קאמר, יש דברים שנבראו ביום ראשון שהעושה כלי מהם יש בהם טומאה, כגון הארץ שנבראת ביום ראשון, וכלי חרס הנעשים ממנה טמאים:
+<b>בשני אין בו טומאה.</b> שבו נברא רקיע ואין בו טומאה:
+<b>בשלישי.</b> נבראו אילנות, וכלי עץ הנעשים מהם מקבלים טומאה:
+<b>ברביעי.</b> נתלו המאורות, ואין בהם טומאה:
+<b>בחמישי.</b> עופות ודגים, ואם עשה מהן כלים אין מקבלים טומאה:
+<b>חוץ מכנף העוז.</b> כנף העזניה. דרבנן גזרו טומאה בכלים הנעשים ממנה דאתי לאחלופי בשאר כלים:
+<b>וביצה הנעמית המצופה.</b> בת היענה מתרגמינן נעמיתא. ורבנן גזרו טומאה בביצתה כשהיא מצופה, כיון דבלא ציפוי נמי עומדת. אבל בשאר ביצים, אפילו במצופה לא גזרו, כיון דבאינה מצופה לא קיימא כלל:
+<b>כל שנברא ביום הששי טמא.</b> חיות ובהמות ושרצים ואדם. אם עשה כלים מעצמותיהן או מעורותיהן, מקבלים טומאה:
+
+Mishnah 15
+
+<b>העושה כלי קבול מכל מקום.</b> ואפילו לא עשאו ראוי לקבל אלא משהו:
+<b>משכב ומושב מכל מקום.</b> לישיבה מועטת. כגון שהיה נשען, או נתלה בו:
+<b>מעור המצה.</b> דלא מליח ולא קמיח ולא עפיץ:
+<b>ומן הנייר.</b> העשוי מעשבים:
+<b>שיש להן מעשה.</b> כיון שחקקום:
+<b>ואין להם מחשבה.</b> אם חשבו למוד בהן עפר כמות שהן חקוקים מאליהן ולא עשו בהן מלאכה, אין מחשבתן מביאתן לידי טומאה:
+
+Mishnah 16
+
+<b>קנה המאזנים.</b> הרמאים עושין אותו חלול ומניחין בחללו כסף חי, וכששוקלין מטין בקנה מעט והולך הכסף חי לצד הדבר הנשקל ומכביד ומכריעו:
+<b>והמחוק.</b> שמוחקין בו המדה כשהיא גדושה. ואם עושין אותה של דלעת וכיוצא בה מן הדברים הקלים, הוא מיקל, ורע למוכר. ואם עושים אותו ממתכת, הוא מכביד, ורע ללוקח. אבל עושים אותו של זית ושל אגוז ושל אשכרוע. והרמאי עושה המחוק של זית ושל אגוז חלול, כשהוא מוכר מכניס בו מתכת כדי שיכביד, וכשהוא קונה מסלקו:
+<b>והאסל.</b> מוט שנושאים בו בכתף. וכשיש פועלים מרובים, לאחר שקבל שכר משים בבית קיבול שבמוט את שכרו, ואומר לבעה״ב לא נתת לי שכרי, וכשמחפשים אותו אין נותנים לב לחפש שם:
+<b>קנה של עני שיש בו בית קבול מים.</b> ושותה מהן, וכששואלים אותו אם טעם כלום, אומר אני מתענה היום. ורבותי פירשו, בית קיבול מים, בית קיבול משקין, וכשטורח אצל בעל הבית בבית הבד גונב בו מן השמן:
+<b>מקל שיש לו בית קיבול מזוזה ומרגלית.</b> ועושין כן כדי לגנוב בו את המכס:
+<b>אוי לי אם אומר.</b> שמא ילמדו ממני בני אדם לרמות:
+<b>ואוי לי אם לא אומר.</b> שמא יאמרו הרמאין, אין תלמידי חכמים בקיאים במעשה ידינו, ומתוך כך יבואו לרמות יותר. ולמה אמרם, משום דכתיב (הושע י״ד:י׳) כי ישרים דרכי ה׳ צדיקים ילכו בם ופושעים יכשלו בם:
+
+Mishnah 17
+
+<b>תחתית הצורפים.</b> צורפי זהב וכסף יש תחתיהם כלי ששמו תחתית והוא עשוי לתת בתוכו גרוטאות של כסף ושל זהב. אבל של נפחים אין עשוי לקבל ולא מיוחד נמי לישיבה:
+<b>משחזת.</b> של עץ שמשחיזין בה את הסכין. ועושין לה בית קבול שמן שמושחין בה שמן להשחיז:
+<b>פנקס של שעוה.</b> שיש לחנוני ולשולחני שכותב עליו בחרט:
+<b>קש.</b> זנבות השבולים. ועושים מהם מחצלאות:
+<b>ושפופרת הקש.</b> שהוא חלול ויש לו בית קיבול:
+<b>רבי עקיבא מטמא.</b> ואע״פ שקיבולו מועט. דהא תנן לעיל העושה כלי קבול מכל מקום טמא, קמיפלגי אי הוי דבר העומד אי לא, דאין טמא אלא דבר העומד מאליו. ור״ע חשיב ליה דבר העומד, ור׳ יוחנן בן נורי לא חשיב ליה דבר העומד. והלכה כר׳ עקיבא:
+<b>פקועות.</b> דלעת מדברית. וי״א אבטיחים קטנים מרים, וקנה שלהן חלול כשפופרת של קש:
+<b>חלף.</b> מין עשב הוא ועושים ממנו חלפים ומחצלאות. וקורין לו בערבי חלפ״ה:
+<b>טהורה.</b> מטומאת שרץ. אבל לא ממשכב ומושב. שהיא מטמאה משכב ומושב דאורייתא אם אינה עשויה לסכך:
+<b>קנה שחתכו לקבלה.</b> לתת בו כחול וכיוצא בו:
+<b>הככי.</b> המוח הלבן שבתוך הקנה. וקודם לכן אין לקנה טומאה ואפילו מדברי סופרים:
+
+Chapter 18
+
+
+
+Mishnah 1
+
+<b>השידה.</b> נמדדת מבפנים. דתנן לעיל (פרק ט״ו) כלי עץ שהמחזיק ארבעים סאה בלח שהן כוריים ביבש, טהור, והיינו אמה על אמה ברום שלש אמות. והכא קמיפלגי כיצד מודדים, לבית שמאי מודדין חלל שבפנים, ולא עובי הדפנות והשולים. ולבית הלל הכל מודדין, חוץ מעובי הרגלים ולבזבזים שהוא הזיר שעל השפה. ולר׳ יוסי מודדים אף עובי רגלי השידה והלבזבזים. ולר׳ שמעון אם אין רגליה גבוהים טפח מודדים אף האויר שבין רגל לרגל. והלכה כבית הלל אליבא דתנא קמא:
+
+Mishnah 2
+
+<b>המוכני.</b> אופן כעין אופני העגלה. ולפי שהשידה נישאת עליה קרויה מוכני. לשון את הכיור ואת כנו (שמות ל׳:כ״ח):
+<b>בזמן שהיא נשמטת.</b> שאדם יכול לסלקה מן העגלה:
+<b>אינה חבור לה.</b> והיא חשובה כלי לעצמה. ואי שידה בת קבולי טומאה שאינה מחזקת ארבעים סאה ונטמאת השידה לא נטמאת המוכני, ואי לאו בת קיבולי טומאה היא ונגעה טומאה במוכני, המוכני טמאה, דלא חשיבא מן השידה והיא מיטלטלת מלאה ורקנית ויש לה בית קיבול:
+<b>ואינה נמדדת עמה.</b> בחשבון אמה על אמה ברום שלש אמות. דלא חשיבא כעובי הרגלים, ואפילו לר׳ יוסי אינה נמדדת עמה:
+<b>ואינה מצלת עמה באוהל המת.</b> שאם השידה בבית הקברות מצלת על כלים שבתוכה, כיון דמחזקת מ׳ סאה. ואם בולטים ממנה כלים כנגד [גובה] המוכני מלמעלה, אין המוכני מצלת עליה, דמוכני מקבלת טומאה ואינה חוצצת בפני הטומאה:
+<b>בזמן שבתוכה מעות.</b> דכלי בפני עצמה היא, ובסיס לדבר האסור. אבל אם אינה נשמטת שרי, מאחר דלא הוו בתוך השידה שהיא עיקר הכלי:
+<b>קמרון.</b> כעין קובא שעושין על גבי השידה:
+<b>נמדד עמה.</b> להשלים ארבעים סאה:
+<b>כיצד מודדים אותו.</b> כשהוא קבוע:
+<b>ראש תור.</b> באלכסון. דהאי קמרון אינו כנגד כל השידה אלא כיפה כנגד מקצת חללה, וכשבא למדוד אוירה רואין כאילו חוט נתון באלכסון מכותל השידה עד ראש הכיפה, וחלל שתחתיו נמדד:
+<b>אם אינה יכולה לעמוד בפני עצמה.</b> השידה בלא הקמרון הקבוע בה:
+<b>טהורה.</b> אע״פ שאינה מחזקת ארבעים סאה. ואין הלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>אע״פ שמקבלים.</b> כלומר אע״פ שלא ניקבו בנטילת הרגלים ויש להן בית קיבול כבתחלה.
+<b>טהורין.</b> שכיון שנטל אחת מן רגליהן שוב אינן חשובין כלי, לפי שאינן מקבלין כדרכן אלא נוטין לצד אחד וכשבורים דמו:
+<b>ר׳ יוסי מטמא.</b> כיון שלא ניקבו בנטילת אחת מרגליהן. ואין הלכה כר׳ יוסי. ורמב״ם גריס, ושאינן מקבלים כדרכן ר׳ יוסי מטמא. ומלתא באנפי נפשה היא, והכי קאמר, שידה תיבה ומגדל שאינן מקבלין ארבעים סאה כשהן יושבין כדרכן ואם מטין אותן מקבלין ארבעים סאה, ר׳ יוסי מטמא כיון שאין מקבלים כדרכן, וחכמים אומרים הואיל ומקבלים מכל מקום, חשיבי מחזיקים ארבעים סאה וטהורין:
+<b>ונקליטי המטה.</b> שני עמודים אחד מראשותי המטה ואחד במרגלותיה ומשימין מקל מזה לזה ומשליכין עליו סדין ונעשה אוהל:
+<b>וחמור.</b> תחת מלבן המטה משימין עץ חלול שהמלבן מונח עליו ונקרא חמור:
+<b>וחפוי.</b> כגון ציפוי שמצפים המטה ונקליטיה:
+<b>טהורים.</b> דהוי מתכת המשמש לעץ:
+<b>מלבן.</b> לוחות חלולים עשוים להניח תחת כרעי המטה שלא ירקבו מלחלוחית הקרקע. ומיטלטלים עם המטה, הלכך טמאים, דכמטה דמו:
+<b>ומלבני בני לוי טהורין.</b> לפי שרגילין לעלות לירושלים והולכים מעיר לעיר, ואין מוליכין המטות עמהן ומוליכין המלבנים, הלכך אפילו קבועים בקרקעי המטה הואיל וסופן לינטל לאו כמטה חשיבי:
+
+Mishnah 4
+
+<b>מלבן שנתנו על לשונות.</b> עץ העשוי כעין לשון שהמלבן מונח עליו:
+<b>ר׳ מאיר ור׳ יהודה מטמאין.</b> שאף הוא מיטלטל עם המטה כמו מלבן:
+<b>ר׳ יוסי ור׳ שמעון מטהרין.</b> דלא מיטלטל בהדי מטה כולי האי. והלכה כר׳ יוסי ור׳ שמעון:
+<b>שמלבני בני לוי טהורין.</b> ואע״ג דקביעי בכרעי המטה הואיל וסופן לינטל טהורים, הני לשונות נמי פעמים ניטלים ממלבני המטה ולאו כמטה חשיבי: 
+
+Mishnah 5
+
+<b>מטה שהיתה טמאה מדרס.</b> ששכב עליה זב, או נתלה או נשען:
+<b>קצרה.</b> אותן עצים שברוחב המטה לצד מראשותיה או מרגלותיה:
+<b>ארוכה.</b> אותן עצים שבאורך המטה מימין או משמאל, והם נקראים ארוכות המטה:
+<b>טהורה.</b> דתו לא חזיא והויא כשברי כלים שהן טהורים:
+<b>ר׳ נחמיה מטמא.</b> ואין הלכה כר׳ נחמיה:
+<b>גדד.</b> חתך וקטע. כמו גודו אילנא:
+<b>שתי לשונות לוכסן.</b> שני עצים העשויין כלשון, שמלבני המטה מונחים עליהן. חתכן באלכסון, אחד שבמקצוע מזרחית דרומית ואחד שבמקצוע מערבית צפונית, טהורה, דתו לא חזיא. וכן אם גדד שתי כרעים טפח על טפח לוכסן, מכרע שבמקצוע מזרחית דרומית גדד טפח, ומכרע שבמקצוע מערבית צפונית גדד טפח, כשבורה דמיא:
+<b>או שמיעטה מטפח.</b> שגדד רגליה ואין טפח מן המטה לארץ, לא חשיבא:
+
+Mishnah 6
+
+<b>ותיקנה טמאה מדרס.</b> עדיין עומדת בטומאתה, כיון דקיימא שניה:
+<b>טהורה מן המדרס.</b> אע״ג דנתקנה ראשונה קודם שנשברה שניה. מכל מקום טהורה, דפנים חדשות באו לכאן, שלאחר שירדה לה טומאת מדרס נתחדשו לה פנים הללו ואין זו הראשונה, מאחר שכבר נתקלקל בה כדי ביטולה:
+<b>אבל טמאה מגע מדרס.</b> משום דארוכה ראשונה כשנשברה ותקנה שהביא ארוכה אחרת תחת השבורה וחברה למטה, נטמאת מגע מדרס, שהרי נגעה במטה הטמאה מדרס, וכי נשברה שניה דפרח מינה טומאת מדרס, אשתייר בה טומאת מגע, דכל המטה מחוברת לראשונה שנתקנה:
+<b>עד שנשברה שניה טהורה.</b> דכיון דנשברו שתי הארוכות, תו לא חזיא. ולא דמי להיכא דנתפרקה וכולה קיימת, דהתם סופו להחזיר פרקיה ולחברה: 
+
+Mishnah 7
+
+<b>כרע.</b> של מטה שהיתה טמאה מדרס. שדרס הזב על הכרע כשהיה בפני עצמו שלא היה מחובר למטה:
+<b>כולה טמאה מדרס.</b> דחיבור עביד לה כאילו כולה גוף אחד:
+<b>היתה טמאה טומאת שבעה.</b> כגון שנגעה במת:
+<b>טומאת ערב.</b> כגון שנגעה בטמא מת:
+<b>והמטה טהורה.</b> דלא נטמאת בנגיעת הכרע. דראשון הוה, ואין אדם וכלים מקבלין טומאה אלא מאב הטומאה:
+<b>מעדר.</b> כלי עץ שיש לו שינים ומהפכים בו את התבן, ושיניו של מתכת. ולפי שהשינים של פרקים ונעוצים בו, דינו כדין מטה שהיא של פרקים. והאי וכן, אטומאת שבעה קאי, דאין מעדר מטמא מדרס: 
+
+Mishnah 8
+
+<b>תפלה.</b> בתפילין של ראש שנגעו במת איירי, שיש בהן ארבעה בתים, וכל בית נקראת קציצה:
+<b>התיר קציצה.</b> דעביר בית אחד והביא אחר תחתיו:
+<b>טמאה טמא מת.</b> דחיבורן משוי להו גוף אחד:
+<b>וכן שניה וכן שלישית.</b> כל זמן שהרביעית קיימת. מחמת שמחוברת לרביעית. אבל כשהעביר גם הרביעית והחליפה באחרת, פרחה מינייהו טומאת מת, ונשתייר בשלש קציצות טומאת מגע טמא מת, שהרי נגעו ברביעית כשחיברן והיא עדיין קיימת. אבל רביעית כשהוחלפה, אין בגופה טומאה כלל, דאי משום דנגעה בשלש, אין מגע עושה מגע, שהשלש ראשונות חדשות נינהו שנגעו בטמא מת, ואין הרביעית החדשה מקבלת מהן טומאה, ואין טומאה ברביעית החדשה אלא מחמת שמחוברת לשלש הטמאות מגע. הלכך כשחזר והחליף השלש פעם שניה, טהרו כולן ואפילו מגע לית בהו:
+
+Mishnah 9
+
+<b>טהורה.</b> ואפילו איכא ארוכה ושתי כרעים, הואיל ואין בדעתם להחזיר. וכי מהני, דוקא במקום שהכל לאדם אחד:
+<b>מקבלת טומאה מכאן ולהבא.</b> אבל למפרע לא, דכיון דחלקוה פרחה טומאה מינה:
+<b>מיטמאת חבילה.</b> אם פירשה הכרע מן הארוכה ועומדת עם הקצרה, הוי חבור, ואם נטמאת הכרע נטמאת הקצרה. כשם שכשכולה שלימה אם נטמא אחד מאיבריה נטמאת כולה, כך נמי כשפירש הכרע מן הארוכה ועומדת עם הקצרה, נעשית חבילה עם הקצרה, וכשנטמאת הכרע נטמאת הקצרה עמה:
+<b>ומטהרת חבילה.</b> שאם הטביל הכרע עם הקצרה אין הקצרה חוצצת עליה, כי היכי דלא חייצה עליה כשמטבילה כשהיא שלימה:
+<b>וחכ"א מטמא איברים.</b> ולא חבילה. דאם נטמאת כרע, היא טמאה ולא קצרה, דאינה חיבור כשלימה:
+<b>ומטהרת אברים.</b> כשבא להטבילה מטביל הכרע בפני עצמה, ולא חבילה עם הקצרה, שהקצרה חוצצת עליה. דאינה חיבור כשלימה דמטביל מטה שלימה טהורה אע״פ שלא פירקה, אבל השתא דפירשה הכרע מן הארוכה לא הוי חבילה עם הקצרה, וצריך להטבילה בפני עצמה. והלכה כחכמים. כך נראית פירוש משנה זו מן התוספתא, וכך פירשוה רבותי:
+
+Chapter 19
+
+
+
+Mishnah 1
+
+<b>המפרק את המטה להטבילה.</b> אע״פ שמיטהרת כשהיא שלימה, פעמים שהיא גדולה ואינה יכולה ליכנס במקוה וצריך לפרקה:
+<b>והנוגע בחבלים</b> גרסינן. כלומר, בין מפרק בין נוגע בחבלים טהור. ובמטה שנטמאת במת או במשכב הזב איירי, וכגון שאין במטה ארוכה ושתי כרעים, ואפילו הכי צריך להטבילה, כדי שלא תחזור לטומאתה כשיחברנה. והנוגע בחבלים טהור, דמכיון שפירקה שוב אין החבלים חיבור:
+<b>החבל מאימתי חיבור.</b> בתחלה כשאדם מסרג את המטה שלימה וסורג בה שלשה בתים ועדיין נשאר החבל ארוך הרבה. נטמאת המטה נטמא החבל. והנוגע בחבל, טמא. דכולו חיבור הואיל וסופו לסרגו:
+<b>מן הקשר ולפנים.</b> אם קשר חבל אחר לזה החבל שסורג בו, אין החבל האחר חיבור מן הקשר ולחוץ:
+<b>נימי הקשר.</b> כשקושרים שני חבלים זה בזה מניחין מעט מראשי החבלים מזה ומזה יוצאים חוץ לקשר, והן נקראים נימי הקשר:
+<b>הנוגע בצורכו טמא.</b> דכיון דצורך לקשר הם, שאם היה קושר בראש החבל ממש היה הקשר ניתר, נמצא שאלו הנימין מעמידים הקשר וכקשר דמו:
+<b>רבי יהודה אומר שלש אצבעות.</b> הוו חבור, דהוא צורך הקשר. טפי לא: 
+
+Mishnah 2
+
+<b>החבל היוצא מן המטה.</b> מה שנשאר ממנו לאחר שגמר הסירוג:
+<b>עד חמשה טפחים טהור.</b> דלא חזי למידי לצורך המטה, ולא חשיב לה יד:
+<b>מחמשה ועד עשרה טמא.</b> דחזי לקשור בה הפסחים. שהיו רגילים לקשור שם הפסח בחבל שבכרעי המטה כדי שיהיה מזומן להם. וחזי נמי לשלשל בו את המטה, כלומר. להורידה מן העליה לגג, אי נמי להורידה אל המקוה להטבילה כשנטמאת:
+<b>מעשרה ולחוץ טהור.</b> דמה שיש בחבל יותר מעשרה אינו משמש לצורך המטה כלום:
+
+Mishnah 3
+
+<b>המיזרן.</b> כמין אזור או אבנט של אריג שכורכים אותו סביב המטה כדי לחבר פרקיה. ופעמים שהוא גדול הרבה ונגרר ויוצא חוץ מן המטה:
+<b>היוצא מן המטה.</b> והמטה טמאה מדרס:
+<b>כל שהוא.</b> אפילו יוצא כמה אמות חוץ למטה, הכל טמא:
+<b>ר׳ יוסי אומר עד עשרה טפחים.</b> טמא בטומאת המטה. מעשרה ולמעלה טהור. והלכה כר׳ יוסי:
+<b>שיירי מיזרן.</b> מיזרן שבלה ונקרע, כמה ישתייר ממנו ויהיה טמא:
+<b>שבעה טפחים.</b> דבציר מהכי לא חזי למידי ולא חשיב כלי:
+<b>חבק.</b> יש מפרשים, בגד עב וקשה שמשימים על החמור כשבא מן הדרך והוא מזיע, כדי שלא יצטנן לאחר שמסירין ממנו האוכף. ויש מפרשים, שמשימים אותו על משאוי החמור כדי שלא יפסד אם ירדו עליו גשמים:
+
+Mishnah 4
+
+<b>נישא הזב על המטה ועל המיזרן.</b> לאו דוקא נישא על המיזרן, אלא נישא הזב על המטה שהמיזרן כרוך סביבותיה ויוצא ממנה:
+<b>מטמא שנים ופוסל אחד דברי ר׳ מאיר.</b> ר׳ מאיר לטעמיה דאמר לעיל דאפילו המיזרן יוצא מן המטה כל שהוא ואפילו טובא הוי חבור למטה ומטמא שנים ופוסל אחד, כמטה עצמה. שכל שהזב נישא עליו ונעשה משכב ומושב של זב, הוי אב הטומאה, והנוגע בו הוי ראשון, וראשון עושה שני, ושני עושה שלישי לפסול את התרומה בלבד אבל לא לטמא. והיינו מטמא שנים דהיינו ראשון ושני, ופוסל אחד והוא שלישי שהוא פסול בתרומה בלבד, והמיזרן כל זמן שלא פירש מן המטה חשיב כאב הטומאה ומטמא שנים ופוסל אחד, אבל לאחר שפירש לא הוי אלא כולד הטומאה ומטמא אחד ופוסל אחד, כדין נוגע במשכב הזב:
+<b>ר׳ יוסי אומר וכו׳</b> ר׳ יוסי לטעמיה דאמר לעיל [עד] עשרה טפחים ותו לא. הלכך זה שבתוך עשרה חשוב חיבור למשכב ומטמא שנים ופוסל אחד כל זמן שלא פירש, אבל מה שחוץ לעשרה לא חשוב חיבור למשכב, ודינו כפירש, דמטמא אחד ופוסל אחד:
+<b>נישא על המזרן מעשרה ולפנים טמאה גרסינן.</b> ולא גרסינן טמא. והכי פירושא, נישא הזב על המיזרן היוצא מן המטה, אם נישא מעשרה ולפנים לצד המטה, המטה טמאה מדרס, דכיון דכל עשרה חשיבי חבור למטה, כשנטמא מזרן נטמאת המטה. אבל מעשרה ולחוץ דלא הוו חבור למיטה, טהורה המטה ולא נטמאת [בטומאת] המיזרן. כך נראית בעיני פירוש משנה זו. וגירסת רבותי דגרסי טמא וטהור ופירושן, לא נתקבל לי. וכן דברי הרמב״ם שכתב בפירוש משנה זו לא נכנסו באזני כלל. ודקדקתי אחר כך בחבורו בהלכות כלים פרק כ״א [הלכה ט׳] נראה לי ששם חזר בו ופירש משנה זו כמו שפירשתיה כאן:
+
+Mishnah 5
+
+<b>כולה טמאה מדרס.</b> וכל זמן שלא פירש המזרן מן המטה הוי כמטה עצמה כדפרישית:
+<b>והמזרן מגע מדרס.</b> ומטמא אחד ופוסל אחד, כדין כל נוגע באב הטומאה:
+
+Mishnah 6
+
+<b>ונגע בהן המת.</b> כשהן כרוכים יחד:
+<b>טמאים טומאת שבעה.</b> בהא לא פליג ר׳ יוסי. דדוקא בטומאת מדרס קאמר עד עשרה טפחים טמא מעשרה ולחוץ טהור, אבל לשאר טומאות, אפילו מאה אמה כולו חיבור. כגון מזרן שהוא כרוך על המטה ונכנסה המטה לאוהל המת או נגעה בשרץ, וכן אם נכנס קצה מן המזרן לאוהל המת או נגע בשרץ, נטמאת המטה נטמא המזרן, נטמא המזרן נטמאת המטה, ואפילו היה המזרן יוצא מן המטה מאה אמה:
+<b>פירשו טמאים טומאת שבעה.</b> ולא הוו ככלים שנשתברו, כיון דכל אחד מהן כלי בפני עצמו. אע״ג דלענין קבלת טומאה חשובים ככלי אחד וכשנגעה טומאה באחד מהן נטמא האחר:
+<b>שניטלו שתי ארוכות שלה, ולא נשתברו.</b> והן ראויות להחזירן למקומן, הלכך לא טהרה המטה מטומאתה בנטילת הארוכות:
+<b>נשתברו חדשות טמאה.</b> שהרי הישנות קיימות ולא נשתנו הנקבים, והוי כנתפרקה אבר אבר וכל אבריה שלמים. אבל נשתברו הישנות, טהורה, לפי שהישנות הן שהיו במטה כשנטמאת, וכשנשתברו הוי המטה שבר כלי, דלא חזיא בלא ארוכות: 
+
+Mishnah 7
+
+<b>תיבה שנפחתה מלמעלן.</b> הכסוי שלה:
+<b>טמאה טמא מת.</b> דכיון דשוליה קיימים אכתי חזיא לתשמיש. ודוקא טומאת מת. אבל לא טומאת מדרס, דלא חזיא לישיבה:
+<b>נפחתה מלמטן בשוליה.</b> בטל בית קיבול שלה וטהורה לגמרי:
+<b>מגורות שלה.</b> אוצרות שבה, דהיינו חדרים שבתוכה שלא נפחתו עמה, טמאות:
+
+Mishnah 8
+
+<b>התורמל.</b> כיס גדול של עור שהרועה נותן חפציו לתוכו, ובתוך התורמל יש כיסין קטנים כמו המגורות בתיבה:
+<b>החמת.</b> נאד של עור:
+<b>שהביצים שלה מקבלות עמה.</b> כשמפשיטין עורות האילים והתישים הזכרים נשאר העור שבמקום הביצים כמין כיס קטן, ואם נפחתו טהורות, דבטל בית קיבול שלהן:
+
+Mishnah 9
+
+<b>שפתחה מצדה.</b> כשפתחה מלמעלה אינה טמאה מדרס, דאם ישב עליה ובאים להשתמש בה אומרים לו עמוד ונעשה מלאכתנו. אבל כשפתחה מן הצד, יכול להשתמש אע״פ שיושב עליה:
+<b>בזמן שאינה גבוהה עשרה טפחים.</b> כשגבוהה עשרה לא חזיא לישיבה כולי האי:
+<b>או שאין לה לזבז.</b> דכשיש לה לזבז מזיק ליושב:
+<b>נפחתה מלמטן.</b> בשוליה. לא חזיא לתשמיש, אבל חזיא לישיבה:
+<b>מפני שבטל העקר.</b> עיקר התיבה היא עשויה להחזיק בשוליה מה שמשימים בתוכה. ועל ידם היא נקראת כלי. וכיון שנפחתו שוליה ובטלו, בטלו גם דפנותיה מלמעלן ושוב אינה מקבלת שום טומאה. והלכה כחכמים:
+
+Mishnah 10
+
+<b>משפלת.</b> קופה גדולה שמוליכין בה הזבל והאשפה:
+<b>שנפחתה מלקבל רמונים.</b> שזהו שיעורה ליטהר כשניקבה במוציא רמון:
+<b>ר׳ מאיר מטמא.</b> אע״פ שהיא טהורה משאר טומאות, טמאה היא מדרס, שראויה לישיבה:
+<b>וחכמים מטהרין.</b> והלכה כחכמים:
+
+Chapter 20
+
+
+
+Mishnah 1
+
+<b>הכרים.</b> עשויין למלאותן צמר או נוצה, ואדם נותנן תחת מראשותיו:
+<b>והכסתות.</b> כמו כרים הן, אלא שהן ארוכים וגדולים וכל גופו של אדם שוכב עליהן:
+<b>מרצופין.</b> כמין שקים של עור גדולים שנותנים בהן סחורות שמוליכין בספינות:
+<b>הרי אלו טמאים מדרס.</b> דכל הני עבידי נמי לשכיבה:
+<b>קלוסטור.</b> כמין סל וכפיפה שתולין בפי הבהמה, ונותנים בה מספוא ושעורים והבהמה אוכלת כשהיא מהלכת:
+<b>תורמל.</b> כיס גדול של עור שהרועה נותן שם כל חפציו:
+<b>כריתית.</b> שק של עור קטן:
+<b>רבצל.</b> חמת קטן של עור שמשימים בו בשמים:
+<b>מזודה.</b> כלי שנותנים בו צידה לדרך. תרגום צידה זוודין:
+<b>הרי אלו טמאים מדרס.</b> כל אלו השנויים במשנה, אם יש בכולן השיעור המפורש בהן או יותר, מטמאין מדרס, דמשמשין שכיבה עם מלאכתן. אבל בפחות מכשיעור המפורש בהן לא:
+<b>נפחתו טהורין.</b> שכל אלו עשויין לקבל, שהקיבול ההוא מכינם ומזמינם להיות ראויין למשכב ומושב, וכשנפחת בטל העיקר שהוא הקיבול שבעבורו היה קרוי כלי.
+<b>ובטלה הטפלה.</b> שהיא טומאת מדרס:
+
+Mishnah 2
+
+<b>חמת חלילין.</b> חמת מלא רוח ומשימין החלילים בפי החמת והרוח יוצא דרך הנקבים ומוציא מן החלילים קול של שיר:
+<b>טהורה מן המדרס.</b> דלא חזיא לשכיבה:
+<b>עריבת פיסונות.</b> עריבה שמביאין בה אבנים קטנות ורגבי אדמה כדי לתת בנדבכים של בנין. ופיסונות לשון שקל פיסא שדא ביה דאמרינן בגמרא בסנהדרין גבי מרקוליס:
+<b>בית שמאי אומרים מדרס.</b> קסברי, משמשת שכיבה עם מלאכתה. ובית הלל סברי אינה משמשת:
+<b>שנסדקה טמאה מדרס.</b> ואם לא נסדקה אינה טמאה מדרס, דאומרין לו עמוד ונעשה מלאכתנו. אבל כשנסדקה ומוציאה משקין, אינה ראויה אלא לשכיבה. ופחותה מב׳ לוגים, או יתירה מתשעה קבין, אינה טמאה מדרס ואפילו נסדקה:
+<b>ונתפחה.</b> מחמת גשמים מתנפח העץ ונסתם הסדק:
+<b>טמאה טומאת מת.</b> כמו שהיתה בתחלה קודם שנסדקה, מפני שיש לה בית קיבול. ואינה טמאה מדרס, דאינה מיוחדת לשכב עליה, הואיל ומשתמשין בה בלישה:
+<b>בקדים ונסדקה.</b> לאחר שנתפח העץ ונסתם הסדק, הניחה ברוח קדים ונסדקה:
+<b>טמאה מדרס.</b> דחזרה להיות ראויה לשכיבה ולא ללוש בה:
+<b>זה חומר בשיירי כלי עץ.</b> דתחלתן אין טמאין מדרס, וכשנסדקו טמאים מדרס:
+<b>כלי נצרים.</b> סלים עשויין מנצרים של ערבה וכיוצא בהן:
+<b>עד שיתחסמו.</b> שתגמר שפתן העליונה:
+<b>אע״פ שנשרו שפתותיהן כל שהן.</b> שנפלו שפתותיהן ולא נשאר בשפתותיהן אלא כל שהן, טמא:
+
+Mishnah 3
+
+<b>מקל.</b> של עץ בעלמא שעשאו בית יד לקרדום לפי שעה, שלא קבעו בתוכו:
+<b>חיבור לטומאה בשעת מלאכה.</b> דאע״ג דבאפי נפשיה פשוטי כלי עץ לא מקבלי טומאה, הכא בית יד הוא, וידות נתרבו לכל תורת טומאת הכלי או האוכל, ואם נטמא הקרדום נטמא הבית יד, וכן אם נגעה טומאה בבית יד נטמא הוא ונטמא הקרדום עמו. ודוקא בשעת מלאכה הוי חבור לטומאה, שלא בשעת מלאכה לא, דשלא בשעת מלאכה אדם עשוי לזרקו לבין העצים:
+<b>דיוסטר.</b> כלי המשמש לשני צדדים. דיו, שנים. סטר, צד. כדמתרגמינן לסטר חד. והוא מקל שיש בו שני נקבים אחד מלמטה ואחד מלמעלה, ושתי יתדות תחובות בהן אחת ממזרח למערב ואחת מצפון לדרום, והנשים מסיכות בו את המטוה שבפלך, וקורין לו נספ״א בלע״ז. ופעמים שעושין אותן ידות מברזל ומקבלין טומאה:
+<b>קבעו בכלונס.</b> קבע הדיוסטר דהיינו המקל עם שתי יתדותיו בכלונס, דהיינו עץ ארוך וגדול התקוע בארץ:
+<b>טמא.</b> הדיוסטר מכאן ואילך, אם נגעה בו טומאה, דהוי המקל חיבור ליתדות בין בשעת מלאכה בין שלא בשעת מלאכה, כיון שנקבע, שאין אדם עשוי לזרקו לבין העצים, אבל הכלונס עצמו אינו חיבור לו, שאם נגעה טומאה בכלונס לא נטמא הדיוסטר:
+<b>עשה בו הדיוסטר.</b> שקבע שתי היתדות בגופו של כלונס:
+<b>אין טמא.</b> מן הכלונס אלא מה שהוא לצורך היתדות להסך את המטוה, והשאר בין מלמעלה בין מלמטה טהור, שהכלונס ארוך הוא וגדול:
+<b>כסא.</b> שהוא עשוי, וקבעו בכלונס, הכסא טמא מדרס, ואין הכלונס חיבור לו להיות מיטמא מדרס כמותו:
+<b>עשה בו כסא.</b> מן הכלונס עצמו עשה כסא:
+<b>אין טמא אלא מקומו.</b> דהיינו צורך הישיבה. ושאר הכלונס טהור:
+<b>קבע הכסא בקורת בית הבד.</b> שעוצרים בה השמן מן הזיתים. הכסא טמא מדרס, והקורה אינה חיבור וטהורה. ואם מעץ הקורה עצמה הכסא עשוי בראשה האחד, אף הכסא טהור, דאומרים לו עמוד ונעשה מלאכתנו. ותניא בתורת כהנים, אשר ישב עליו יטמא, יכול אפילו ישב על האבן ועל הקורה, תלמוד לומר, כלי, ולא אבן ולא קורה. אוציא את אלו, ולא אוציא כלי אבנים כלי גללים כלי אדמה, תלמוד לומר הכלי, כלי המיוחד לקבל טומאה, וכלים הללו אין מקבלים טומאה לעולם. אין לי אלא כסא וספסל וקתדרא המיוחדים לישיבה, מנין תיבת הבלנים, תיבה שפתחה מצדה, עריבה משני לוג עד תשעה קבין שנסדקה ואינו יכול לרחוץ בה רגלו אחת, תלמוד לומר וכל הכלי, ריבה. יכול אפילו כפה סאה וישב עליה, תרקב וישב עליו, תלמוד לומר אשר ישב, המיוחד לישיבה, לא שאומרים לו עמוד ונעשה מלאכתנו:
+
+Mishnah 4
+
+<b>עד שיקצע.</b> שיחתכנה ויתקננה לישיבה. והלכה כחכמים:
+<b>אע״פ שקבעה בכותל טמאה.</b> טומאת מת או שרץ. ולא בטלה מתורת כלי ולא אמרינן כלי המחובר לקרקע כקרקע דמי אלא כשהיה מחובר לקרקע מתחלתו, או שנעשה כדי לשמש את הקרקע:
+
+Mishnah 5
+
+<b>כופת.</b> כלי המיוחד לישיבה, ושל תמרה הוא:
+<b>שקבעו בנדבך.</b> בשורת הבנין:
+<b>בנה עליו ולא קבעו.</b> כדרך שהאומנים עושים שבונים כיפה על גבי נסרים ואח״כ מסירים אותם:
+<b>טמא.</b> אם ישב הזב על הבנין שעליו, נטמא הכופת שתחת הבנין, שהזב מטמא את המשכב ואת המושב שתחת אבן מסמא. וכן כשקבעו ולא בנה עליו וישב הזב עליו כשהוא קבוע, טמא, דלא נתבטל בהכי. אבל כשקבעו ובנה עליו, בטל לגבי כותל וככותל דמי:
+<b>מפץ.</b> כמין מחצלת עשויה מקנים או מגמי:
+<b>על גבי הקורות.</b> של עליה:
+<b>מעזיבה.</b> טיט וצרורות של אבנים שנותנים על גבי התקרה. וכל כמה שלא קבע המפץ בקורות וישב הזב על המעזיבה, נטמא המפץ שתחתיה ולא בטל מתורת כלי, דאי בעי שקיל ליה. וכן אם קבעו ולא נתן עליו מעזיבה וישב הזב עליו, טמא מושב. ולא בטיל עד שיקבע ויתן עליו המעזיבה:
+<b>כדרך קבלתה.</b> שוליה למטה:
+<b>שלא כדרך קבלתה.</b> שוליה למעלה:
+
+Mishnah 6
+
+<b>סדין שהוא טמא מדרס.</b> שראוי לטמא מדרס קאמר, ולא שנטמא מדרס ממש. דא״כ אדתני סיפא אבל טמא טמא מת, ליתני אבל טמא מגע מדרס, כדתני בהקומץ רבה:
+<b>ועשאו וילון.</b> מסך לפתח, או וילון לספינה. ודוקא שעשה בו שינוי מעשה, אבל מחשבה אינה מוציאתו מידי טומאה שהיו ראוין לה:
+<b>אבל טמא טמא מת.</b> מפני שהשמש מתחמם כנגדו ומתעטף בשוליו לפעמים, הלכך לא בטיל מתורת כלי:
+<b>מאימתי טהרתו.</b> שבטל תורת מדרס ממנו:
+<b>משיתפר.</b> בתוספתא מוכח דבית שמאי בעו שיקרענו ויתקננו למדת הפתח, ויתפור בו לולאות לתלותו במסך או בספינה. ובית הלל דאמרי משיקשור, לא בעו קריעה, אלא משיקשור בו הלולאות כדי לתלותו בהם. ואית ספרים דגרסי, בית שמאי אומרים משיתבר. והיא היא. כלומר משישברוהו ויקרעוהו כדי לתפרו למדת הפתח:
+<b>ר׳ עקיבא אומר משיקבע.</b> מעת שיתלה אותו על הפתח או על הספינה. והלכה כבית הלל:
+
+Mishnah 7
+
+<b>לארכה טהורה.</b> אור״ך הקנה לאורך המחצלת, טהורה. דלא חזיא לשכיבה, שהקנים מזיקין לשוכב, ולא חזיא כי אם לסיכוך:
+<b>כמין כי.</b> יונית. שהיא כמין כ׳ הפוכה שלנו. כלומר, לעולם היא טמאה עד שימשוך הקנים משלשה צדדים. והלכה כחכמים:
+<b>עשאם לרחבה.</b> אורך הקנה לרוחב המחצלת:
+<b>ד׳ טפחים.</b> כשיש בין קנה לקנה ד׳ טפחים, חזיא לשכב בין שני הקנים:
+<b>נחלקה לרחבה.</b> ונשברו הקנים שלה לחצי:
+<b>רבי יהודה מטהר.</b> דלא חזיא לשכיבה. ואין הלכה כר׳ יהודה:
+<b>המתיר ראשי המעדנים.</b> מנהג עושי מחצלאות כשמשלימין המחצלת נשאר כמין מלל, וגודלים אותו בכל שני טפחים גדיל אחד וקושרו שלא יסתר האריג. ואם ניתר עומד לסתירה ונתבטל מתורת כלי וטהורה:
+<b>מעדנים.</b> קשרים. כמו וילך אליו אגג מעדנות (שמואל א׳ ט״ו), כלומר, קשור כדרך שקושרים האסורים. וכן התקשר מעדנות כימה (איוב ל״ח:ל״א):
+<b>שהם של ששה טפחים.</b> שני טפחים בין מעדן למעדן וטפח מכאן וטפח מכאן:
+<b>משתקנב.</b> משיחתוך ויקטום ראשי קרומים הבולטים. וזו היא קניבה:
+
+Chapter 21
+
+
+
+Mishnah 1
+
+<b>הנוגע בכובד העליון.</b> שני עצים עגולים יש לאורג, האחד שחוט השתי כרוך בו, והשני שלפניו שכל זמן שאורג והולך כורך בו היריעה הנארגת. ולפי שהם כבדים, נקראים כובד. וכובד העליון הוא שלפניו, וכובד התחתון הוא הרחוק ממנו שכל השתי כרוך בו:
+<b>בנירים.</b> הן חוטים הארוגין על הקנה, ובעבורן מגביהין קצת החוטים ועושין דרך שילך בו הארג בחוט:
+<b>וקירוס.</b> מסרק שבו מכים על האריגה ומחברים החוטים:
+<b>בחוט שהעבירו על גבי ארגמן.</b> לאחר שנעשית הרקמה משימין חוטין עליה שלא תתלכלך, ואותן חוטין לא הוו חיבור לבגד:
+<b>ובעירה.</b> הוא אירא האמור בפרק קמא דשבת (דף י״א) ולא גרדי באירא שבאזנו. והיא חתיכה קטנה מצמר או מפשתן או מצמר גפן שאורגים בתוך המטפחות לנוי, וזורק אותו בתוך השתי וחוט של ערב כרוך בתוכה, ויש מהן שחורים ואדומים. ואם אינו עתיד להחזירה, כגון שהיא אדומה ועתה רוצה להכניס אירא שחורה, אע״פ שלא פסקה מן הבגד לא הויא חיבור:
+<b>בנפש המסכת.</b> חוטי הערב שהולכים בתוך המסכת כנפש בתוך הגוף, וכל דבר שהאורג נותן בתוך המסכת לתקן אריגתו, קרוי נפש. והנוגע בהן כנוגע בבגד דהוו חיבור:
+<b>שתי העומד.</b> שצריך עדיין לבגד ועומד ליארג:
+<b>ובכפול שהעבירו על גבי ארגמן.</b> חתיכת בגד שתופרים על הארגמן שלא יתלכלך, הוי חיבור לבגד:
+<b>עירה שעתיד להחזירה.</b> כדפרישנא לעיל:
+<b>בצמר שעל האימה.</b> ויש שגורסים העימה בעי״ן והכל אחד. והוא מקל ארוך או קנה שהנשים כורכות בו את הצמר וטוות:
+<b>באשוויא.</b> בצמר שעל האשוויא. ואימא ואשוויא שתיהן לטוות עשויות, אלא שמשונות זו מזו בצורתן:
+<b>טהור.</b> דאינו חיבור:
+<b>פיקה.</b> כמין עיגול קטן של מתכת ויש בו נקב, והנשים נותנות אותו בראש הפלך להכבידו. וקורים לו בלע״ז פוסרול״ו:
+<b>עד שלא פירעה.</b> קודם שיתירנה:
+<b>משפירעה.</b> לאחר שהתירה:
+
+Mishnah 2
+
+<b>קטרב.</b> מפורש למעלה פרק כלי מתכות, שהן שני עצים משני צדי העול והן נקובים, ומכניסים בתוך אותו נקב עץ ושמו קטרב, וקושרים אותו שלא ישמטו הבקר:
+<b>בעין.</b> בגד של צמר או עור או שק שכורכים על צואר הבהמה והעול עליו:
+<b>עבות.</b> עץ ארוך ועב שבמחרישה, שנכנס בתוך העול:
+<b>והחרב.</b> עץ עשוי כדמות חרב שתופס בו החורש:
+<b>והכורך.</b> עץ עקום דומה למרכב והוא הנטוש על הקרקע בעת החרישה:
+<b>ביצול.</b> עץ שתופס אותו החורש בידו, ובו מטה המחרישה לכל צד שירצה. ופירוש יצול, מטה. לא תטה משפט (דברים ט״ז:י״ט), מתרגמינן לא תצלי דין:
+<b>עין של מתכת.</b> טבעת של מתכת:
+<b>לחיים.</b> שני עצים שבנקבי העול:
+<b>עריין.</b> עשוי כמין כלי של מסתת אבנים ובו משבר גושים של עפר. וקרוי עריין, מלשון ערער תתערער (ירמיהו נ״א:נ״ח), ערו ערו עד היסוד בה (תהילים קל״ז:ז׳) ואין הלכה כרבי יהודה שמטהר בלחיים:
+
+Mishnah 3
+
+<b>מגרה.</b> ברזל מלא פגימות שמנסרים בו הלוחות והנסרים. ובלע״ז סיג״א. ויש למגרה שני עצים, אחד מצד זה ואחד מצד זה, שבהם תופס חרש עצים בשעה שמנסר הלוחות, והעצים הללו הן בית יד למגרה. ואם נטמאת המגרה, הנוגע בהן טמא, דהוו לה ידות:
+<b>בחוט ובמשיחה.</b> בראש העצים הללו שהן בית יד, קושרין חוט ומשיחה וחבל שהולך על אורך המגירה ומחבר בין שניהן ומעמידו:
+<b>באמה.</b> עץ ארוך שבאמצע אלו השני עצים והולך על אורך המגרה, קרוי אמה:
+<b>ובסניפין.</b> עץ קטן נתון מן החוט והמשיחה עד האמה, ובו פותלין וגודלין החוט והמשיחה, וראשו אחד בתוך החוט וראשו אחד באמה. ופעמים ישים שנים:
+<b>מכבש.</b> מקום יש לו לחרש עצים שכובש ועוצר שם העצים העקומים והלוחות העקומות והעקושות כדי שיתישרו, וכן עוצר שם העצים והנסרים שלא יתנועעו לכאן ולכאן עד שיתקנם למלאכתו:
+<b>קשטנית.</b> כמין קשת קטן של עץ שתוחבים בו ברזל של מקדח כשרוצה לקדוח בו, והאדם אוחז בקשת ומגלגל בו את הברזל. ואם הברזל טמא לא נטמא הקשת, דלא הוי חיבור, שדרכם היה שלא לחבר הקשת בברזל:
+<b>מסר הגדול.</b> מגירה גדולה שעשויה לנסר קורות, ועושים לה כמין מרובע מעצים דקים, והמגירה באמצע, ואותו המרובע קרוי מלבן:
+<b>טהור.</b> שאין טמא אלא מקום אחיזת בית יד בלבד. ואין הלכה כר׳ יהודה:
+<b>ביתר.</b> חבל הקשת. לשון כוננו חצם על יתר (שם י״א):
+<b>אע״פ שהיא מתוחה.</b> אע״פ שהחץ ביתר ובקשת ומתוחה לירות בה ונטמא החץ, לא נטמא הקשת והיתר, שאין החץ חיבור לקשת ויתר:
+<b>אישות.</b> בריה שאין לה עינים. התנשמת מתרגמינן אישותא. וצדין אותה לפי שמפסדת את השדות:
+<b>טהורה.</b> שאינה חשובה כלי:
+<b>כל זמן שהיא מתוחה.</b> והחץ של ברזל בה. אם נטמא החץ נטמאת המצודה. ואין הלכה כר׳ יהודה:
+
+Chapter 22
+
+
+
+Mishnah 1
+
+<b>השלחן והדלפקי.</b> כלי עץ שמשימין בו צלוחיות ואשישות ואוכלין ומשקין, וממנו נוטלין ומשימין על השלחן:
+<b>ושייר בהן מקום הנחת הכוסות.</b> שלא נפחת או שלא חיפן. דאי הוה כולו מחופה שיש, היה טהור ככלי אבנים, דבתר חפויו אזלינן:
+<b>מקום הנחת חתיכות.</b> של לחם ושל בשר. דאם אין בשלחן מקום הנחת חתיכות, לאו שלחן הוא ולאו דולפקי הוא. ואין הלכה כר׳ יהודה: 
+
+Mishnah 2
+
+<b>ניטלה אחת מרגליו טהור.</b> דלא חזי לשלחן, שהרי אינו ראוי לאכול עליו:
+<b>ניטלה שלישית טמא.</b> שראוי לאכול עליו כמו על גבי טבלא. והוא שיחשוב לאכול עליו:
+<b>אינו צריך מחשבה.</b> דכיון שראוי לאכול עליו הרי הוא מקבל טומאה:
+<b>וכן הדלופקי.</b> דינו כדין השלחן, וכשם שנחלקו בשלחן כך נחלקו בדלופקי. ואין הלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>ספסל.</b> דף רחב וארוך, בראשו אחד תקוע מתחתיו דף גבוה וכן בראשו השני, כדי להגביהו מן הקרקע שיהיה ראוי לישב עליו:
+<b>ניטל השני טהור.</b> ולא דמי לשלחן דכשניטלו שלש רגליו טמא, דספסל שנשברו שני ראשיו לא חזי לישיבה, שהיושב עליו כיושב על גבי קרקע:
+<b>אם יש בו גובה טפח טמא.</b> שהדף העב טפח חזי לישיבה:
+<b>שרפרף.</b> ספסל להדום רגליו של אדם:
+<b>הכסא שלפני קתדרא.</b> דינו כשרפרף:
+
+Mishnah 4
+
+<b>שניטלו חפויו.</b> לשון חפי פותחת, כמין שינים יוצאים מכל צד בכסא של כלה, ועשויין כדי שיסמכו עליהן:
+<b>בית שמאי מטמאין.</b> דאכתי חזי לישיבה:
+<b>ובית הלל מטהרין.</b> דלא חזי לכלה, והוי כנשבר:
+<b>אף מלבן הכסא טמא.</b> כלומר, אף מלבן הכסא בפני עצמו בלא הכסא ובלא חפויו טמא, כל שכן שהכסא בלא חפויו טמא. מלבן, צורת לבינה מרובעת עושים על הכסא ויושבים עליו:
+<b>כסא שקבעו בעריבה.</b> הביא כסא ממקום אחר וקבעו בעריבה דרך ישיבתו. ועריבה אינה טמאה מדרס, דחזיא ללישה:
+<b>בית שמאי מטמאין.</b> דלא בטל כסא לגבי עריבה:
+<b>ובית הלל מטהרין.</b> ממדרס דבטל כסא לגבי עריבה. אבל כסא העשוי בעריבה עצמה מודו בית שמאי לבית הלל דטהור:
+<b>ושמאי אומר.</b> אף כסא העשוי בעריבה עצמה טמא מדרס:
+
+Mishnah 5
+
+<b>כסא שלא היו חפויו יוצאים.</b> שאין הנסרים בולטים חוץ מן הכסא. שהכסא עשוי מארבע עצים ונסרים קבועין משלש רוחות הכסא עומדין גבוהים תחת העצים מהודקים זה אצל זה, וממעל לעצים לוחות עשויין לישב עליהן. ואם נשברו הלוחות העשויות למושב, יכול להטות הכסא לכל צד שירצה ולישב על אותן הנסרים הקבועים בשלש רוחות של כסא, אבל כשהן בולטים לחוץ אינו יכול להטותו על צדו. וחפויו דהכא לאו כחפויו דרישא שהן כמו שינים בולטים, אלא לנסרים שמחפין העצים קרי חפויו:
+
+Mishnah 6
+
+<b>שניטל חפויו האמצעי.</b> שניטל לוח האמצעי ונשאר לוח מכאן ולוח מכאן:
+<b>טמא.</b> דחזי לישיבה:
+<b>אם היה רחב טפח.</b> חזי לישיבה. ואם לא, לא:
+
+Mishnah 7
+
+<b>שנים מחפויו.</b> מלוחות העשויות למושב:
+<b>רבי עקיבא מטמא.</b> ואין הלכה כר׳ עקיבא:
+<b>ונשתייר בו בית קבלה.</b> שהוא חלול קצת וראוי לקבל רמונים, טהור. ולא מטמאינן ליה מפני שיש לו בית קיבול.
+<b>מפני שבטל העיקר.</b> דעיקרו לישיבה עביד ולא לבית קיבול, והואיל ונתבטל העיקר שבעבורו היה חשוב כלי, בטלה הטפילה, ולא מטמא מטעם שיש לו בית קיבול. וכן הלכה. דהכי תנן לעיל פרק המפרק, גבי משפלת. ובפרק כרים וכסתות גבי חמת:
+
+Mishnah 8
+
+<b>שידה.</b> עשויה כמין ארון. ובשידה שאינה מחזקת ארבעים סאה מיירי, שהיא מקבלת טומאה:
+<b>שניטל העליון.</b> הכיסוי שעליה:
+<b>התחתון.</b> שוליה:
+<b>ניטל העליון והתחתון.</b> והדפין שבצדדין נשארו:
+<b>וחכמים מטהרין.</b> והלכה כחכמים:
+<b>הסתת.</b> מסתת אבנים. והוא מתקן לו מקום לשבת בקצה האחד מהאבן כשמסתת בקצה השני:
+
+Mishnah 9
+
+<b>כופת.</b> חתיכת עץ עבה ורחבה. והכי משמע פירושו בתוספתא:
+<b>סרקו.</b> ציירו:
+<b>וכרכמו.</b> צבעו בכרכום:
+<b>ועשה בו פנים.</b> פסלו במעצד והשוהו ברהיטני, שיהיו נראים לו פנים יפים:
+<b>רבי עקיבא מטמא.</b> דמושב הוא:
+<b>וחכמים מטהרין.</b> דכחתיכת עץ בעלמא חשיב:
+<b>עד שיחוק.</b> שיחקוק בו מקום ישיבה:
+<b>התקינן לישיבה טהורים.</b> ממדרס. לפי שאין עשויין לישיבה ובטלה דעתו אצל כל אדם:
+<b>סירגן בגמי.</b> על פיהן, כדרך שמסרגין את המטות:
+<b>טמאין.</b> דאין התבן והמוכין יכולין ליפול, וחזי לישיבה:
+
+Mishnah 10
+
+<b>האסלא.</b> בית מושב של ברזל מכוסה עור, ויושבים עליו בבית הכסא:
+<b>פירשה.</b> העור מן הברזל:
+<b>העור טמא מדרס.</b> דעור בפני עצמו חזי לישיבה, והברזל בלא עור לא חזי לישיבה, וחזי לשאר תשמישים:
+<b>טרסקל.</b> סל קטן עשוי מערבה קלופה, ואוכלים עליו לחם:
+<b>והטרסקל טהור מכלום.</b> דמפני קטנו לא חזי לישיבה. ולא לשאר תשמישין, שאין לו דפנות:
+<b>ספסלים שבמרחץ.</b> של שיש הן:
+<b>ששתי רגליו של עץ, טמא.</b> אם ישב הזב עליו טמאין הרגלים של עץ משום מושב. אבל הספסל עצמו טהור, דכלי אבנים אין להם טומאה כלל לא מדברי תורה ולא מדברי סופרים:
+<b>ואחת של אבן טהור.</b> דהוי כאילו הספסל כולו מאבן:
+<b>ששיגמן.</b> שפסלן ותקנן ברהיטני:
+<b>שיהו המים הולכים תחתיהן.</b> ולאו לישיבה עבידי, אבל בני אדם יושבים שם כדי שלא יטנפו ממי המרחצאות היוצאים. והלכה כחכמים:
+<b>קנקילין.</b> כלי שמשימין תחתיו אש וגפרית כדי לעשן הבגדים שעליו:
+<b>שיש בה בית קבלת כסות.</b> שיש לה בית קיבול לקבל הבגדים שעליה:
+<b>ככוורת.</b> מפולשת משני צדדים:
+
+Chapter 23
+
+
+
+Mishnah 1
+
+<b>הכדור.</b> פלוט״א בלע״ז:
+<b>והאימום.</b> דפוס של מנעל. וכל אלו חיצוניהם עור ומלאין מבפנים שער או מוכין:
+<b>והקמיע והתפילין.</b> יש בתוך הבתים של עור פרשיות כתובות בקלף:
+<b>ובמה שבתוכן טהור.</b> אם נטמא אחת מאלו במת ואח״כ נקרע, ונגע אחד במה שבתוכן, טהור, לפי שאין מה שבתוכן חיבור להן ואין מה שבתוכן טמא כמותן:
+<b>הכאוף.</b> כמו אוכף:
+<b>הנוגע במה שבתוכו טמא.</b> אם נטמא האוכף במת. כשם שהנוגע בו טמא, כך הנוגע במה שבתוכו טמא:
+<b>מפני שהתפר מחברו.</b> ועושהו אחד, זה שבפנים עם החיצון:
+
+Mishnah 2
+
+<b>זריז האשקלוני.</b> חגורה רחבה שבה חובשים את הבהמה. תרגום ויחבוש את חמורו, וזריז (בראשית כ״ב:ג׳). ובאשקלון עושים אותן של עץ, וקרויין זריז אשקלוני על שם מקומן:
+<b>מדוכה המדית.</b> מכתשת העשויה במדי. לוקחים חתיכת עץ גדולה עבה וארוכה, וחוקקים כמין מכתשת באמצעה, ורוכבים עליה מכאן ומכאן וכותשים. ולפיכך יש עליו תורת מרכב:
+<b>עביט של גמל.</b> תרגום בכר הגמל, בעביטא דגמלא (שם ל״א):
+<b>טפיטן של סוס.</b> אוכף שעל הסוס בלשון משנה טפיטן שמו, ושל גמל עביט שמו, ושל נאקה אוכף שמו, כל אחד שמו עליו. וכולן מרכב הן, אלא שיש מהן שפעמים עשויין לישב עליהן:
+<b>טפיטן של סוס טמא מושב.</b> דאין טמא מרכב אלא המיוחד לרכיבה כפיסוק רגלים, ואינו עשוי לישיבה כלל:
+<b>בקונפון.</b> שדה ששוחקים שם המלכים, ורגילים לשבת על הטפיטן של סוס לראות בשחוק המלך, הלכך טמא מושב. קונפון, שדה, בלשון לע״ז קנפ״ו. ואין הלכה כר׳ יוסי:
+<b>אבל אוכף של נאקה טמא.</b> רמב״ם פירש, טמא מושב. ות״ק קאמר לה, דפליג אטפיטן של סוס ומודה באוכף של נאקה שהוא טמא מושב. ורבותי פירשו, אבל אוכף של נאקה טמא מרכב. ורבי יוסי קאמר לה, דמודה לת״ק באוכף של נאקה שאינו מיוחד אלא לרכיבה: 
+
+Mishnah 3
+
+<b>חלק מגעו ממשאו.</b> דנושא מטמא בגדים ואין נוגע מטמא בגדים:
+<b>תפית של חמור.</b> עצים שנותנים על גב החמור לחבר ולקשור עליהם המשא. ואינן ראויין לא לרכיבה ולא לישיבה:
+<b>שינה את הנקבים.</b> דבשינוי נקביהן נותן מקום לאדם לישב שם:
+<b>או שפרצן.</b> שהסירם ממקומם ונתנן זה לצד זה. ויש מפרשים, תפית של חמור טהורה לפי שאין ברחבה טפח, וכל שאין ברחבה טפח לא חזי לישיבה, וכששינה את הנקבים דהיינו שהרחיב מקום המושב או שפירצן ונעשה מקום המושב רחב טפח, טמאה: 
+
+Mishnah 4
+
+<b>המטה והכר והכסת של מת.</b> אע״ג דמת אינו מטמא מדרס והנך למת עשויין ולא לישב עליהן, אפ״ה טמאים מדרס, מפני שהנשים יושבות עליהן [ומבכות את מתיהן]:
+<b>ומשבר של חיה.</b> מושב האשה היולדת. על האבנים (שמות א׳) מתרגמינן על מתברא:
+<b>שהוא כורם עליו.</b> גרסינן. כלומר מקפל ומתקן שם את הבגדים:
+<b>אמר ר׳ יוסי אין בהן משום מושב.</b> ומתני׳ דפרקין דלעיל דתנן כסא של כלה שנטלו חפויו דמשמע הא לא נטלו חפויו טמא. פליגא אדר׳ יוסי. ואין הלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>החרם.</b> לשון מצודים וחרמים (קהלת ז׳). רשת עשויה מחוטים נקשרים זה בזה ובו נקבים נקבים, אלא שיש מעט בתחתית הרשת שהוא ארוג כבגד, וקרוי זוטו. והרשת כולה מקבלת טומאה מפני הארוג כבגד שבתחתיתה:
+<b>הרשתות והמכמרות.</b> מיני מצודות שצדין בהן חיות ועופות ודגים:
+<b>מדף.</b> הציידין שצדין עופות מביאין לוח של עץ ומניחים תחת הלוח חטין או פתיתים, והעוף בא לאכול אותם ונופל הדף עליו ונתפס:
+<b>פלצור.</b> מין מצודה של עץ:
+<b>הסכרין.</b> הסותמים וסוכרים את המים. לשון ויסכרו מעינות תהום (בראשית ח׳:ב׳):
+<b>טמאים.</b> מקבלים טומאה אם נגעו במת או שרץ:
+<b>אקון.</b> סל שצדים בו דגים:
+<b>רטוב.</b> סל שצדים בו עופות:
+<b>כלוב.</b> עשוי מנצרים של ערבה קלופה או מגמי, ויש חלל כאצבע או פחות בין נצר לנצר, ומניחים שם עופות. וקורים לו בלע״ז גביא״ה. ובמקרא, ככלוב מלא עוף (ירמיה ה׳ כ״ז):
+
+Chapter 24
+
+
+
+Mishnah 1
+
+<b>שלשה תריסין הן.</b> שלשה דינים חלוקין זה מזה יש בתריסין דהיינו מגינים:
+<b>תריס הכפוף.</b> המצויין אצלנו, שמקיפים את האדם משלש רוחות:
+<b>טמא מדרס.</b> דעשוי לשכיבה, ששוכבים עליו במלחמה. וכל שכן שטמא טמא מת, דקיימא לן כל הטמא מדרס טמא טמא מת:
+<b>שמשחקים בו בקומפון.</b> בשדה של עמק המלך, באים שנים כל אחד חרבו בידו ותריס קטן עגול שאינו כפוף בידו השמאלית, ולמדין להגן כל אחד במגינו שלא יכהו חבירו. וקורין לו אשגרימ״ר בלע״ז:
+<b>טמא טמא מת.</b> והוא הדין שטמא טומאת שרץ ונבילה ושאר טומאות כולן, חוץ ממדרס, שאינו נעשה אב הטומאה אם שכב עליו הזב או ישב, אלא ראשון כמגעו של זב:
+<b>ודיצת הערביין.</b> תריס קטן ביותר שהערביים עושים לדיצה ולשמחה ולשחוק, ואינו כלי של תשמיש:
+
+Mishnah 2
+
+<b>כקתדרא.</b> שהיא קצרה ומוקפת משלש רוחות:
+<b>טמאה מדרס.</b> דמיוחדת לישיבה:
+<b>כמטה.</b> שהיא ארוכה ומיוחדת להניח בה פרקמטיא, והשוכב בה אומרים לו עמוד ונעשה מלאכתנו:
+<b>ושל אבנים.</b> העשויה להוליך בה אבנים:
+<b>טהורה מכלום.</b> לפי שפרוצה מתחתיתה נקבים גדולים כמוציא רמון:
+
+Mishnah 3
+
+<b>שנסדקה טמאה מדרס.</b> דכיון שנסדקה ואינה ראויה ללישה, מיחדין אותה לישיבה:
+<b>טמאה טמא מת.</b> דכלי תשמיש היא:
+<b>הבאה במדה.</b> שמחזקת ארבעים סאה בלח שהן כוריים ביבש:
+<b>טהורה מכלום.</b> שמפני כובדה וגודלה אינה מיטלטלת מלאה, ואנן דומיא דשק בעינן דמיטלטל מלא וריקן:
+
+Mishnah 4
+
+<b>תיבה שפתחה מצדה.</b> משמשת ישיבה עם מלאכתה, שיכולים להשתמש בה כשהוא יושב, בזמן שפתחה מצדה. משא״כ כשפתחה מלמעלן. והבאה במדה דתנינן במתניתין שהיא טהורה מכלום, אאינה מיוחדת למדרס קאי, דהטמאה מדרס אפילו באה במדה לעולם היא טמאה:
+
+Mishnah 5
+
+<b>תרבוסים.</b> כלים של עור כעין ארגזים:
+<b>של ספרים.</b> מקיזים דם:
+<b>טמא מדרס.</b> גדול הוא וחזי לישיבה או למזגא עליה:
+<b>שאוכלים עליו.</b> כלי תשמיש הוא:
+<b>ושל זיתים.</b> שסוחטין בו הזיתים, לא חשיב כלי של משמשי אדם:
+
+Mishnah 6
+
+<b>בסיסאות.</b> ואת כנו מתרגמינן וית בסיסיה:
+<b>ושל דלפקי.</b> כלי עץ שמשימים בו צלוחיות ואשישות ואוכלים ומשקים, וממנו נוטלים ונותנים על השלחן. והבסיס שלפניו אינו לישיבה, אבל תורת כלי עליו:
+<b>ושל מגדל.</b> אוצר של עץ. ארמריא״ו בלע״ז:
+<b>טהור מכלום.</b> דלאו כלי הוא וצורתו מוכחת עליו:
+
+Mishnah 7
+
+<b>שלש פנקסיות הן.</b> העשוין לכתוב בהן. כמו חנוני על פנקסו:
+<b>אפיפורין.</b> לוח שמניחים עליו אבק של עפר וכותבים בו חשבונות. וגדול הוא וחזי לישיבה:
+<b>שיש לה בית קבול שעוה.</b> לוח שטחין פניו בדונג ורושמין על הדונג בחרט:
+<b>וחלקה.</b> שאין בה שעוה, וכותבים עליה בדיו, ואין לה בית קיבול:
+
+Mishnah 8
+
+<b>של זגגים.</b> שמניחים עליה כלי זכוכית:
+<b>סרגין.</b> עושי המרכבות. בערבי קורין למרכב, סירג. ויש מפרשים, שמסרגים את השבכות. וטהורה מכלום לפי שאינה ממשמשי אדם:
+
+Mishnah 9
+
+<b>משפלות.</b> קופות עשויות להוציא בהם זבלים לשדות:
+<b>של זבל טמאה מדרס.</b> לפי שראויה לישיבה:
+<b>והפוחלץ.</b> עשוי כעין מכבר מעשה רשת, והנקבים שלו רחבים יותר ממשפלת של תבן. ואינה ראויה אפילו לקבל תבן, שנקביה רחבים ביותר, וגם אינה ראויה לישיבה, שחבלים שלה קשים ואין ראויין לישב עליהן, הלכך טהורה מכלום:
+
+Mishnah 10
+
+<b>מפצים.</b> כמין מחצלאות עשויות מחילף ומסיב וקנה וגומא וגמי וכיוצא בהן:
+<b>ושל צבעים.</b> שהצבעים נותנים עליהם הבגדים:
+<b>טמא טמא מת.</b> שאינם מיוחדים לישיבה, אבל תורת כלים יש להן:
+<b>ושל גתות.</b> העשויות לכסות בהן ענבים וזיתים:
+
+Mishnah 11
+
+<b>חמתות.</b> נאדות של עור:
+<b>תורמלין.</b> כיסין גדולים של עור, שהרועה מניח חפציו לתוכן:
+<b>המקבלים כשיעור.</b> המפורש למעלה בריש פרק כרים. החמת של שבעת קבים. והתורמל של חמשת קבין. וכל שכן אם מחזיקים יותר, דאז משמשים ישיבה עם מלאכתן. אבל פחות מכאן לא:
+<b>ושל עור הדג טהורים מכלום.</b> דכל הבא מבריות שבים, טהור:
+
+Mishnah 12
+
+<b>לשטיח.</b> לשטוח בארץ לישב עליו:
+<b>לתכריך הכלים.</b> לכרוך בו את הכלים, כגון סכינים ומספריים ומחטים כדי לשמרן:
+<b>ושל רצועות ושל סנדלים.</b> עור העומד לחתוך ממנו רצועות וסנדלים, טהור מכלום, דמחוסר מלאכה הוא. אבל רצועות המתוקנות כבר, טמאות, כדמוכח במסכת נגעים פרק י״א:
+
+Mishnah 13
+
+<b>לוילון טמא טמא מת.</b> העשוי למסך לפני הפתח, טמא, לפי שהשמש מתעטף בשוליו לפעמים ומתחמם בו:
+<b>של צורות.</b> בגד שהוא ביד רוקם ובו מיני צורות כדי לראות בו לעשות כמותו בבגד אחר:
+
+Mishnah 14
+
+<b>של ידים טמאה מדרס.</b> לפי שפעמים נותנה על הכסת וישן עליה:
+<b>ושל תכריך נבלי בני לוי.</b> שהיו הלוים כורכים כלי השיר שלהן במטפחת. ודרך שאר בני אדם לעשות להן תיק של עור, ואף הן טהורים:
+
+Mishnah 15
+
+<b>פרקלינין.</b> צורת יד של עור שנושאים ציידי עופות כשתופסים בידיהן העוף, שקורין אשטו״ר ואשפרוי״ר, ובו יוצאים לצוד חיה או עוף:
+<b>טמא מדרס.</b> לפי שנשען עליו:
+<b>ושל חגבים.</b> ההולכים לצוד חגבים ונותנים אותם בו:
+<b>ושל קוצים.</b> ללקט קוצים. ואית דגרסי של קייצים, המייבשים פירות הקיץ, כגון העושים גרוגרות וצמוקים בשדה:
+
+Mishnah 16
+
+<b>סבכות.</b> כיפה שנושאות הנשים על ראשן, עשויה כעין רשת שיש בה נקבים דקין:
+<b>של ילדה.</b> ראוי לישיבה, ולכך טמאה מדרס:
+<b>של זקנה.</b> מעשיה מוכיחים עליה שאינה ראויה לישיבה. ובתוספתא תניא, של זקנה טמאה מדרס, שאינה מקפדת עליה ופעמים יושבת עליה. ושל ילדה שמקפדת על כליה, אינה יושבת עליה, ולכך טמאה טמא מת:
+<b>ושל יוצאות החוץ.</b> סודר שנותנות הנשים על ראשן כשיוצאות לחוץ. ויש מפרשים, יוצאות החוץ, תרגום זונה נפקת ברא, כלומר סבכות של זונות:
+<b>טהורות.</b> לפי שאינן חשובות כלי. פירוש אחר, סבכות שנקרעו ורוב שער האשה יוצא לחוץ, שאינן מקבלות רוב שער ראשה של אשה:
+
+Mishnah 17
+
+<b>מהוהה.</b> בגד ישן ובלוי:
+<b>שטלייה.</b> כמו שטלאה. מלשון טלאי על גבי טלאי. כלומר ששם הישנה טלאי על החדשה:
+<b>הולכים אחר הבריאה.</b> דנין אותה כדין הבריאה, אם טמאה טמאה, ואם טהורה טהורה:
+<b>קטנה על הגדולה.</b> בין שתיהן מהוהות בין שתיהן בריאות:
+<b>הולכים אחר הגדולה.</b> ואם הגדולה נקובה כמוציא רמון שבשבירה כזו נטהרה, גם הקטנה המחוברת עמה טהורה אע״פ שהיא שלימה. ואם הגדולה שלימה והרי היא מקבלת טומאה, אף הקטנה המחוברת עמה טמאה אע״פ שהיא נקובה במוציא רמון:
+<b>הולכים אחר הפנימית.</b> אם טמאה הפנימית טמאה החיצונה, ואם הפנימית טהורה החיצונה נמי טהורה:
+<b>ר׳ שמעון אומר כף מאזנים.</b> לפרושי מלתא דתנא קמא קאתי. ובכף מאזנים של מתכות טמאה איירי, דאם טלאה בתחתית המיחם מבפנים, טמא המיחם, ואם טלאה מבחוץ, טהור המיחם:
+<b>טלייה על צידה.</b> שהדביק הטלאי על דפנות המיחם לא בתחתיתו, בין מבחוץ בין מבפנים טהור. ומסקנא דכולה פרקין וטעמא דכולהו טמא מדרס וטמא טמא מת וטהור מכלום האמורים כאן הוא, דכל דבר הראוי לשכיבה, והוא שיהיה עשוי לשכיבה או לישיבה או להשען עליו, טמא מדרס. לבד אם הוא כלי חרס דאינו מטמא מדרס, דהכי ילפינן מקרא דכתיב (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו, מקיש משכבו לו, מה הוא יש לו טהרה במקוה אף משכבו שיש לו טהרה במקוה, יצא כלי חרס שאין לו טהרה במקוה. והמפץ העשוי לשכיבה, אע״פ שאין לו טהרה במקוה מדכתיב (שם י״א) כל כלי אשר יעשה מלאכה בהם במים יובא, והאי לאו כלי הוא, מכל מקום טמא מדרס, דמרבינן ליה מקרא דכתיב כל המשכב, כל לרבות את המפץ, ואין לו טהרה עד שיחתך וישאר ממנו פחות מששה על ששה. וכלי אבנים וכלי גללים וכלי אדמה, טהורים מכלום. וכן כל דבר הבא מן הים, טהור. וכלי עץ הבא במדה, שמחזיק ארבעים סאה בלח שהם כוריים ביבש, נמי טהור מכלום, לפי שאינו מיטלטל מלא. וכן דבר שאין עליו תורת כלי, או שיש לו תורת כלי ואינו ממשמשי אדם אלא משמשי משמשיו, טהור, כגון תרבוס של זיתים ומפץ של גתות וסדין של צורות, דאמרינן במתניתין שהן טהורין מכלום, דלא חשיבי כלים של משמשי אדם:
+
+Chapter 25
+
+
+
+Mishnah 1
+
+<b>כל הכלים יש להם אחוריים ותוך.</b> כלים שנטמאו במשקין טמאים, אם נגעו המשקין מאחוריהן של כלים נטמאו אחוריהן ולא נטמא תוכן, משום דטומאת משקים לטמא כלים לאו דאורייתא, הקלו חכמים בטומאתן. אבל אם נטמא תוכן, כגון שנגעו משקין טמאין בתוכן, נטמאו אחוריהם. והיינו דתנן יש להן אחוריים ותוך, כלומר שחלוק דין אחוריהם מדין תוכן:
+<b>כגון הכרים והכסתות.</b> ואע״פ שמשתמשים בהן בתוכן ובאחוריהן, שראוי להפכן ולעשות תוכן אחוריהן ואחוריהן תוכן, אע״פ כן חלוק דין תוכן מדין אחוריהן:
+<b>מרצופין.</b> שקין גדולים של עור שמוליכים בהן סחורות בספינות:
+<b>כל שיש לו תוברות.</b> לולאות, כמו שיש למכנסים, תפורות לאחוריו של בגד:
+<b>יש לו אחוריים ותוך.</b> דכיון דיש לו תוברות לא חזי להפכו, ותוכו חלוק מאחוריו. אבל כשאין לו תוברות, דחזי להפכו, אין תוכו חלוק מאחוריו, אלא כשנגעו משקים טמאים בין מאחוריו בין מתוכו נטמא כולו. והלכה כר׳ יהודה:
+<b>השלחן והדלפקי.</b> קסבר ר׳ יהודה, כיון דפניו משופים וחלקין, הפנים ההם נדונים תוכו. והלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>מרדע.</b> הוא מקל ארוך עגול ועב שליש טפח, ובראשו האחד ברזל רחב מחודד לחתוך בו שרשים, ושמו חרחור, ובראשו השני ברזל כמו מרצע, ושמו דרבן, שבו מלמד הפרה לתלמיה:
+<b>משבעה לחרחור מארבעה לדרבן.</b> אם נפלו משקין טמאים על החרחור, אין טמא מן המרדע אלא שבעה טפחים ואם על הדרבן נפלו, אין טמא אלא ארבעה. ורמב״ם פירש, שאם נפלו משקין טמאין במרדע חוץ לשבעה טפחים מן החרחור או חוץ לארבעה טפחים מן הדרבן, הוי ככלי שנטמאו אחוריו ולא נטמא תוכו, ואותן שבעה טפחים הסמוכים לחרחור והארבעה הסמוכים לדרבן לא נטמאו:
+<b>אלא לשיריים.</b> כשנתנו חכמים שיעור לחרחור שבעה ולדרבן ארבעה, לא נתנו אלא לענין זה שאם נשבר המרדע ונשאר סמוך לחרחור שבעה טפחים או סמוך לדרבן ארבעה, טמא, מפני שראוי לעשות מעין מלאכתו. פחות מכאן, הוי כשברי כלי וטהור. והלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>זומא ליסטרא.</b> כלי שראשו אחד כף וראשו האחר מזלג בכף מעלין בו מרק מן הקדרה ובמזלג מעלין בו בשר:
+<b>ר׳ יהודה אומר אין להם.</b> אחוריים ותוך. טעמא דר׳ יהודה, משום דכל הני כלים יש מאחוריהן חקק בית מושב כעין שעושים לכלי כסף, ופעמים שכופהו על פיו ומשתמש בחקק שבאחוריו:
+<b>ר׳ שמעון אומר יש להם.</b> לענין מה שבתוך הכלי יש להן דין אחוריים ותוך, שאם נטמאו אחוריו לא נטמא מה שבתוך הכלי. אבל לענין הכלי עצמו אין חלוק דין אחוריו מדין תוכו, שאם נטמאו אחוריו צריך להטביל את כולו כאילו נטמא תוכו. והלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>הרובע וחצי הרובע.</b> כגון חתיכת עץ עבה וארוכה ובו שתי מדות חקוקות זו אצל זו, אחד מחזיק רובע ואחד מחזיק חצי רובע, ודופן מפסיק בין זו לזו:
+<b>כלי שנטמא תוכו.</b> בתמיה. וכי כלי שנטמא תוכו לא נטמאו אחוריו, ואמאי תנן לא נטמא חצי רובע, והלא אחוריו של רובע היא:
+<b>[שלות] קודמין היא.</b> כל אחת מהן לותה הקדימה מחברתה, כלומר שאין להם קדימה זו על זו. וכשם שאתה אומר שחצי רובע אחוריים לרובע, כך תאמר שהרובע אחוריים לחצי רובע. וכשנטמא הרובע, אחוריו של חצי רובע נטמאו ולא תוכו. וגירסת רבותי, של כת קודמים היא, לפי שכתות של תלמידים היו יושבים לפניו שורות, אמר להם שאלה זו כבר שאלוה ממני הכת של תלמידים יושבים בשורה הקודמת, וכך השבתי להם או שמא וכו׳:
+
+Mishnah 5
+
+<b>הרובע ואחוריו טמאים.</b> הרובע היינו תוכו, ואחוריו היינו הדפנות המקיפות את הרובע מבחוץ. אבל דופן המפסיק בין שניהם, בכלל תוכו של חצי רובע, וטהור צד שכלפי חצי רובע. וכן כשנטמא חצי הרובע, חצי רובע ואחוריו טמאין. חצי הרובע היינו תוכו, ואחוריו היינו דפנות המקיפות חצי הרובע מבחוץ, ודופן המפסיק, צד של כלפי הרובע בכלל תוכו של רובע:
+<b>נטמאו אחורי הרובע.</b> היינו דפנות המקיפות מבחוץ:
+<b>אין חולקין את הגביים.</b> היינו האחוריים, וכל האחוריים טמאין כשנטמא אחד מן האחוריים:
+<b>מטביל את כולו.</b> רובע וחצי רובע. ואין הלכה כרבי מאיר. ודין דופן האמצעי מפורש לעיל בסוף פרק ב׳, דר׳ יוחנן בן נורי אומר חולקין את עביו, המשמש לטמא טמא והמשמש לטהור טהור:
+
+Mishnah 6
+
+<b>כני הכלים.</b> בסיסי הכלים. לשון ואת כנו, דמתרגמינן וית בסיסיה:
+<b>והוגניהן.</b> כמו ואוגניהן, כלומר שפתותיהן:
+<b>ואזניהן.</b> מקום שתוחבין בו הבית יד:
+<b>המקבלין.</b> שיש להן תוך:
+<b>מנגבן והן טהורין.</b> דלא חשיבי הני חיבור להביא טומאת משקין לכלי שיש בו בית קבול, וסגי בניגוב. אבל לכלי שאין לו תוך בעי טבילה:
+<b>ואזניו וידיו טהורין.</b> עבדו רבנן ביה הכירא, כי היכי דלא לשרוף עלייהו תרומה וקדשים. ודוקא בתרומה עבדו הכירא אבל לא בקדשים, כדתנן לקמן בפרקין:
+
+Mishnah 7
+
+<b>בית הצביטה.</b> גרסינן. מקום שאוחזין הכלי כשמושיטין אותו מזה לזה. לשון ויצבט לה קלי (רות ב׳:י״ד) שפירושו ויושט. ואית דגרסי, בית הצביעה, מקום שאוחז בו באצבעו:
+<b>ויש להן בית הצביטה.</b> שאם נטמאו אחוריו, בית הצביטה טהור. ואם נטמא בית הצביטה אחוריו טהורין:
+<b>לעריבה גדולה של עץ.</b> יש לה בית צביטה. אבל לשאר כלים, לא. שבעריבה גדולה יש הפרש בין בית הצביטה לאחוריים, שאם יש משקים באחורי העריבה וידיו טמאות, אוחז בבית הצביטה ואין חושש שמא יגע במשקין שבאחוריו ויחזרו ויטמאו את העריבה:
+<b>ר׳ עקיבא אומר לכוסות.</b> אף לכוסות יש להן בית צביטה:
+<b>לידים הטמאות והטהורות.</b> יש הפרש בין בית הצביטה לאחוריים, לידים הטמאות כדפרישית, ולטהורות כדמפרש לקמן כיצד. ור׳ יוסי סבר לידים טהורות בלבד לא חיישינן, אבל לידים טמאות חיישינן. והלכה כתנא קמא וכדמפרש ר׳ יוסי:
+
+Mishnah 8
+
+<b>היו ידיו טהורות.</b> ועליהם משקה טופח:
+<b>אינו חושש שמא נטמאו.</b> משקין שעל ידיו באחורי הכוס ויחזרו ויטמאו את הידים:
+
+Mishnah 9
+
+<b>אין להם אחוריים ותוך.</b> דהנוגע באחד מהן כנוגע בכולו. ויש להן אחוריים ותוך דתנן לעיל, דוקא לתרומה:
+<b>ואין מטבילין כלים לתוך כלים.</b> כששניהם טמאים, מפני שכבדו של כלי חוצץ. וחשו לקודש יותר מבתרומה:
+<b>יורדים לידי טומאתן במחשבה.</b> כגון טבעת בהמה שאינה מקבלת טומאה, חשב עליה ליתנה באצבע אדם, מקבלת טומאה מכאן ואילך במחשבה זו. אבל טבעת אדם שחשב עליה ליתנה לבהמה, לעולם היא מקבלת טומאה, עד שיעשה בה שינוי מעשה לשנות צורתה:
+<b>ומחשבה אינה מבטלת לא מיד מעשה ולא מיד מחשבה.</b> אם לאחר שחשב על טבעת בהמה לעשותה לאדם שהיא מקבלת טומאה במחשבה זו חזר וחשב עליה להחזירה לבהמה, אין מחשבה זו השניה מעלה מידי טומאה שירדה לה במחשבה הראשונה:
+
+Chapter 26
+
+
+
+Mishnah 1
+
+<b>סנדל עמקי.</b> סנדלים הנעשות בכפר עמקי:
+<b>כיס של שנצות.</b> כמין רצועות תחובות בלולאות בשפת הכיס ומושכים אותן אילך ואילך והכיס נסגר מאליו:
+<b>כפיפה מצרית.</b> סל עשוי מצורי הדקל. מביאין נצרים והוצין וקורעין אותן ועושים מהן כמין חוטין ועושין מהן כפיפה וחבלים:
+<b>סנדל לדיקי.</b> סנדל שעושים אנשי לדיקיא:
+<b>הרי אלו מיטהרין ומיטמאין שלא באומן.</b> משום דכל הני יש להן רצועות ואין צריך לקשרן, אלא מותח ברצועות והן נסגרים מאליהן, וכן נפתחין מאליהן על ידי רצועות אחרות שמושך בהן, כעין שעושין לכיסין במקומנו. ואם הותרו אותן הרצועות דשוב אין ראויין לסגור ולפתוח, טהורים. ורבי יוסי סבר דאף על פי שהן מותרים, טמאין, כיון דהדיוט יכול להחזירם. חוץ מן הכפיפה, דאף האומן אינו יכול להחזירם. והלכה כר׳ יוסי:
+
+Mishnah 2
+
+<b>שניטלו שנציו.</b> לרבנן מיירי שלא ניטלו לגמרי אלא שניתקו מן הלולאות ועדיין תלויות בכיס. ולרבי יוסי אפילו ניטלו לגמרי, מפני שהדיוט יכול להחזירם:
+<b>נפשט.</b> הכיס ונעשה כמין עור חלק שאין לו בית קיבול, טהור:
+<b>טלה עליו מטלית.</b> נתן בשוליו טלאי, כלומר חתיכה קטנה של עור חיבר בו מלמטה, דדרך הכיסים מכניסים עור קטן בין התפירה וכשפושטו נשאר אותו העור ולא בטל קיבולו:
+<b>לא נטמא חברו.</b> דטומאת משקין לטמא כלים לאו דאורייתא ולא חשיב חיבור:
+<b>צרור המרגלית.</b> מניחין מרגלית בתוך עור להיות שמורה שם וקושרים אותו, וכשמוציאין המרגלית נשאר העור כמו כיס עד שיטרח ויפשט, מחמת אותה מרגלית שעמדה ימים רבים ונצרר:
+<b>צרור המעות.</b> כמו צרור המרגלית. וטעמא דצרור המרגלית מטמא טפי, משום דדרך צרור המרגלית לעמוד יותר מצרור המעות, שצרור המעות רגילים להתיר תמיד, משום דלהוצאה ניתנו. והלכה כחכמים:
+
+Mishnah 3
+
+<b>כף לוקטי קוצים.</b> כמין כף יד של עור תופשים מלקטי קוצים בידיהן, שלא ינקבו ידיהן בקוצים:
+<b>טהורה.</b> דאינה עשויה לקבלה:
+<b>הזון.</b> אזור כמין אבנט. ובלשון יוני קורין לחגור זוני:
+<b>ברכייר.</b> דפוס של עור נתון על הברכיים, כדי שיוכלו לעמוד על ברכיהן:
+<b>טמאים.</b> דעשויים לקבלה:
+<b>שרוולים.</b> כמין בית יד של עור דחוק וצר שנותנים בעלי אומנות בזרועותיהן, כדי שלא יפלו בגדיהן הרחבים על ידן ויבטלו אותן ממלאכתן:
+<b>פרקמינין.</b> גרסינן. והוא דבר שמחתל וקושר בו פדחתו:
+<b>בית אצבעות.</b> כמין יד של עור עשוי להכניס אצבעותיו לתוכו:
+<b>קייצין.</b> מלקטי קוצים. פירוש אחר, מלקטי פירות הקיץ:
+<b>האוג.</b> פרי אדום המצוי באילן שגדל ביער מאליו. ופעמים שהמלקטים קוצים ביערים מלקטים האוג ונותנים אותו בבית אצבעות, נמצא שהוא עשוי לקבלה:
+
+Mishnah 4
+
+<b>ותקנה טמא מדרס.</b> עדיין עומד בטומאתו, כיון דאוזן שניה קיימא:
+<b>טהור מן המדרס.</b> אע״פ דנתקנה ראשונה קודם שנשברה שניה, מכל מקום טהור, דפנים חדשות באו לכאן, שלאחר שירדה לה טומאת מדרס נתחדשו לה פנים הללו, ואין זו הראשונה מאחר שכבר נתקלקל בה כדי בטולה:
+<b>אבל טמא מגע מדרס.</b> משום דאוזן ראשונה כשנשברה, ותיקנה שהביא אוזן אחרת תחת השבורה וחיברה לסנדל, נטמאת מגע מדרס, שהרי נגעה בסנדל הטמא מדרס, וכי נשברה אוזן שניה דפרח מינה טומאת מדרס אשתייר ביה טומאת מגע, דכל הסנדל מחובר לאוזן ראשונה שנתקנה:
+<b>עד שנפסקה.</b> אוזן שניה.
+<b>טהורה.</b> דכיון דנשברו שתי אזנים תו לא חזי למידי:
+<b>עקבו.</b> עור של סנדל המכסה את גובה הרגל שכנגד שוקו מאחוריו:
+<b>חוטמו.</b> שעולה כנגד אצבעות הרגל מלפניו:
+<b>טהור.</b> מטומאה דלמפרע, אבל מקבל טומאה מכאן ולהבא:
+<b>סוליים.</b> עור שתחת פרסת הרגל בלבד. שאין לו עקב. ובלע״ז סול״א:
+<b>האמום.</b> דפוס של מנעל עשוי מעור מלא שער:
+<b>ר׳ אליעזר מטהר.</b> דסבר לא נגמרה מלאכתו של מנעל עד שישמטנה מעל גבי האמום:
+<b>וחכמים מטמאין.</b> דחשבי ליה נגמרה מלאכתו. והלכה כחכמים:
+<b>כל חמתות צרורות.</b> נאדות שניקבו נקב המוציאן מידי טומאתן וקשר הנקב:
+<b>טהורין.</b> כמו שהיו, מפני שעתיד להתיר הקשר:
+<b>חוץ מקשר של ערביים.</b> שאינו נוח להתיר:
+<b>צרור שעה.</b> קשר העשוי לפי שעה ועומד להתיר:
+<b>צרור עולם.</b> קשר העשוי להיות קיים לעולם:
+<b>כל חמתות צרורות טהורות.</b> בין צרור עולם בין צרור שעה, ואפילו של ערביים. והלכה כתנא קמא:
+
+Mishnah 5
+
+<b>לשטיח.</b> לשטוח על גבי קרקע ולישב עליו:
+<b>סקורטיא.</b> עור שלובשים העבדנים בשעת מלאכתן:
+<b>קטבליא.</b> עור שמציעין על גבי המטה ושוכבים עליו:
+<b>עור החמר.</b> גרסינן. ולא גרסינן עור החמור. כלומר עור שמשים החמר על בגדיו כשמחמר אחר בהמתו:
+<b>עור הכתן.</b> עור שנותנים לפניהם אומני פשתן כדי שלא ידבק הנעורת של פשתן בבגדיהם:
+<b>עור הכתף.</b> שמשים הכתף בכתפו שלא יזיק לו המשאוי שעל כתפו:
+<b>עור הרופא.</b> רופא החבורות נותן לפניו עור שלא יטנפו בגדיו בדם הפצעים:
+<b>עור העריסה.</b> שמשימים על עריסה של קטן:
+<b>עור הלב של קטן.</b> רגילים היו לחגור עור על מתני הקטן כנגד לבו, שלא יכנו החתול על לבו וימות:
+<b>עור הכר והכסת.</b> של מטה:
+<b>עור הסרוק.</b> עור שחוגרים אומני המסרקות על מתניהן:
+<b>עור הסורק.</b> אומנים הסורקים פשתן:
+<b>ר׳ אליעזר אומר מדרס.</b> וכל שכן טמא מת. דהא תנן בפרק בא סימן [נדה דף מ״ט] כל הטמא מדרס מיטמא טמא מת:
+<b>וחכמים אומרים טמא מת.</b> ולא מדרס, שאין עשויין לישב עליהן. והלכה כחכמים:
+
+Mishnah 6
+
+<b>עב כסות.</b> כגון לבדין שעשה מהן כסות, זהו עב כסות. וכן עב ארגמן, לבד צבוע ארגמן. כך פירשו רבותי. ואני שמעתי, עב כסות, עור שמכסים בו הבגדים. עב ארגמן, עור שמכסים בו ארגמן:
+<b>תכריך כסות.</b> עור שכורכים בו הבגדים:
+<b>תכריך ארגמן.</b> עור שכורכים בו ארגמן:
+<b>חפוי.</b> מכסה. תרגום מכסה, חופאה:
+<b>טהור.</b> דהכי תניא, יכול שאני מרבה חפויי כלים לטומאה, תלמוד לומר (ויקרא י״א:ל״ב) אשר יעשה מלאכה בהם, פרט לחפויי כלים:
+<b>ולמשקלות טמא.</b> והא דתנן לעיל סוף פרק כל כלי עץ שנחלק, זה הכלל וכו׳ העשוי לחיפוי טהור, חיפוי דמשקלות שאני, לפי שהוא עשוי לקבלה, והמשקלות עצמה אינה כלי. והלכה כתנא קמא: 
+
+Mishnah 7
+
+<b>שיש חסרון מלאכה.</b> שעדיין חסרה מעשה ואחר כך תתקיים [המחשבה]:
+<b>אלא העוצבה.</b> שאע״פ שחסרה מלאכה, מחשבה מטמאתה, לפי שאין מקפידין על חסרון מלאכה שלה. ועוצבה הוא עור המכסה את המרכב, ואינה צריכה קיצוע, דכיון דעשויה לכיסוי אינו חושש לקיצוע:
+
+Mishnah 8
+
+<b>של בעל הבית.</b> דאינו עשוי למכרן, ועושה מהן מטות ודולפקאות וטבלאות. חשב עליהן לדבר שראויין לו בלא חסרון מלאכה, מקבלים טומאה מיד:
+<b>ושל עבדן.</b> דעשוי למכור, אין המחשבה מטמאתן. דעביד דממליך ומוכרן והלוקח יעשה מהן מנעלים, ועדיין לא נגמרה מלאכתן לכך:
+<b>של גנב מחשבה מטמאתן.</b> דקננהו ביאוש. דקסבר סתם גניבה יאוש בעלים הוא, דלא ידעי ממאן לתבעו:
+<b>ושל גזלן אין מחשבה מטמאתן.</b> ואע״פ שחשב עליהן לדבר שאין בו חסרון מלאכה. דסתם גזילה אין בו יאוש בעלים, דכיון דידע מאן גזליה אזיל ותבע ליה בדינא:
+<b>חילוף הדברים.</b> סתם גזילה איכא יאוש, דלעיניה שקל מיניה ומחזא חזא דאינש אלמא הוא ומיאש, אבל סתם גניבה, סבר משכחנא ליה לגנב ותבענא ליה לדינא ולא מיאש. והלכה כתנא קמא:
+
+Mishnah 9
+
+<b>עור שהוא טמא מדרס.</b> כגון שטיח וכיוצא בו:
+<b>אף העושה מטפחת מן העור.</b> שהוא טמא מדרס:
+<b>טמאה.</b> המטפחת, שהמטפחת דומה לשטיח, דפעמים שהוא יושב עליה. אבל אם קצץ הכסתות של עור הטמאות ועשה מהן מטפחות, טהורות, מידי דהוי אכלים שנשברו. ומיהו מקבלות טומאה מכאן ולהבא, כדתנן לעיל בפרק כ״ד:
+
+Chapter 27
+
+
+
+Mishnah 1
+
+<b>הבגד מיטמא משום חמשה שמות.</b> כדמפרש ואזיל. משום כלי קיבול, משום מושב, משום אוהלים, משום אריג, משום שלש על שלש. וכל אחד מהם משונה שיעורו זה מזה. כיצד, בגד שיש לו בית קיבול, כגון צרור מרגלית דתנן לעיל, או בית קיבול שמן, או בית קבול שעוה, שיעורו בכל שהוא. [ומשום מושב, אם נטמא] במדרס הזב, שיעורו אין פחות משלשה טפחים על שלשה טפחים. ואם נעשה אוהל למת דכתיב (במדבר י״ט:י״ח) והזה על האוהל, אין טמא בפחות מטפח על טפח. ואם הוא אבנט או חגור, מיטמא משום אריג, אע״פ שאין בו שיעור שיהיה ראוי להקרא בגד, שאין ברחבו שלש אצבעות, אפילו הכי טמא מפני שהוא אריג. וילפינן ליה משק, מה שק טווי ואריג אף כל טווי ואריג. וכל שאר טומאות אין בגד מיטמא ולא מטמא בפחות משלשה אצבעות על שלש אצבעות, דאינו חשוב לא לעניים ולא לעשירים ואינו קרוי בגד:
+<b>השק.</b> הוא האריג משער ונוצה של עזים:
+<b>משום ארבעה שמות.</b> דשיעור שלש אצבעות [על שלש אצבעות] אין בו:
+<b>העור משום שלשה.</b> דלית ביה משום שלש על שלש, ולית ביה נמי משום אריג:
+<b>העץ משום שנים.</b> דלית ביה טומאת אוהלים, כדתנן בפרק במה מדליקין, כל היוצא מן העץ אינו מיטמא טומאת אוהלים. ולית ביה נמי משום אריג, ולא משום שלש על שלש:
+<b>החרס משום אחד.</b> משום בית קיבול בלבד. דלית ביה כל הני דאמרינן. ומדרס נמי לית ביה, דכתיב במדרס הזב (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו, מקיש משכבו לו, מה הוא שיש לו טהרה במקוה אף כל שיש לו טהרה במקוה, פרט לחרס שאין לו טהרה במקוה שאינו נעשה משכב לזב:
+<b>אין לו אחוריים.</b> שאין כלי חרס מקבל טומאה מאחוריו, כדכתיב (ויקרא י״א:ל״ג) וכל כלי חרש אשר יפול מהם אל תוכו וגו׳. ואם נגעה טומאה מאחוריו לא נטמא כלל:
+<b>שהוא מיטמא משום אריג.</b> מה שאין כן בעור, דאפילו חתכו לרצועות דקות וארגן אינו חשוב אריג:
+
+Mishnah 2
+
+<b>הבגד מיטמא.</b> לטמא מת ולכל שאר טומאות חוץ ממדרס, משום שלש אצבעות על שלש אצבעות. משום דחזי לעניים, ואתרבי מדכתיב והבגד. אבל למדרס בעינן מידי דחזי לישיבה, ובפחות משלשה טפחים על שלשה טפחים לא חזי למושב:
+<b>השק.</b> הארוג משער ונוצה של עזים, שיעורו בין לטמא מת בין למדרס אין פחות מארבעה טפחים על ארבעה טפחים:
+<b>שוין.</b> לטמא טומאת מדרס וטמא מת. שק ועור. ומפץ:
+<b>שייריו ארבעה.</b> לענין זה נאמר שיעורו בארבעה, כשבלה ונקרע ונשתייר ממנו שיעור ארבעה טפחים. אבל בתחלת אריגתו אינו מקבל טומאה עד שיארג כולו. ואין הלכה כרבי מאיר:
+
+Mishnah 3
+
+<b>היה עושה שנים מן הבגד.</b> שני טפחים:
+<b>ואחד מן השק.</b> טפח אחד:
+<b>טהור.</b> דאין הגרוע משלים שיעורו של חשוב, דהגרוע שיעורו מרובה. אבל החשוב משלים שיעורו של גרוע, דאפילו בשיעור מועט החשוב מקבל טומאה:
+<b>מן החמור.</b> דסגי ליה בשיעור מועט:
+<b>מן הקל.</b> דבעי שיעור מרובה. ודוקא כסדר הזה הכתוב במשנה מצטרפין לקל שבהן, הבגד והשק, השק והעור, העור והמפץ. אבל בגד ועור, או בגד ומפץ, או שק ומפץ, אין מצטרפין, דהמחברן בטלה דעתו אצל כל אדם. ומיהו לעשות מהן טלאי על גבי מרדעת של חמור, כולן מצטרפין, דמאיזה מהן שיקצע טפח ויעשה אותו טלאי למרדעת של חמור, מצטרף, דאינו מקפיד לשם אם הוא משני מינים:
+
+Mishnah 4
+
+<b>מכולם.</b> מאיזה מהן שיקצע טפח על טפח ראוי לטמא מושב. דהני שיעורי דתנן לעיל, הבגד שלשה על שלשה למדרס והשק ארבעה על ארבעה וכו׳, לא הוי אלא בחתיכת בגד או שק או עור או מפץ שלא חתכה ותקנה לישיבה, אבל המקצע דהיינו המחתך והמתקן מאחד מכולן טפח על טפח כדי לישב עליו, טמא מושב, שכן לפעמים מקציעין ועושים טלאי מאחד מהן למרדעת של חמור ויושבים עליו, ולא הוי אלא טפח על טפח:
+<b>מכל מקום.</b> ואפילו מן הצדדים. ור׳ שמעון סבר דמן הצדדים לא חזי למושב. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>נפה וכברה.</b> של עור הם. ופעמים עושים נפה משער, ודינה כדין שק. וכן פעמים עושים כברה מחבלים של שיפה ושל גמי, ודינה כדין מפץ:
+<b>עד שיקצע.</b> שיחתוך ויתקן למושב. והלכה כחכמים:
+<b>אע״פ שאין בו גבוה טפח.</b> ואע״ג דשל גדול לא מיטמא בבציר מטפח, כדתנן לעיל בפרק השלחן והדלפקי [משנה ג׳], כסא של קטן חזי לישיבה אפילו בבציר מטפח:
+<b>עד שיהיה בו כשיעור.</b> אם הוא מבגד עד שיהיה שלשה על שלשה, כשיעור טומאת הבגד למדרס:
+<b>ונמדד כפול.</b> שלשה לפניו ושלשה לאחריו, נמצא כשפושטו שהוא ששה אורך על שלשה רוחב, ארכו כפלים כרחבו:
+
+Mishnah 6
+
+<b>אלו נמדדים כפולין.</b> דצריך שיהיה השיעור משני צדדים. כיון דאורחייהו להשתמש בהן משני צדדים, אי הוי השיעור מצד אחד לא מהני. פירוש אחר, נמדדים כפולים, שכל בגד במקום החתך דרך החוטים לצאת ממנו ומתקלקל ונוח ליקרע, ודרך התופרים לכפול מעט סביב החתך ותופר, והיינו נמדד כפול דקתני, דלאחר שנכפל צריך שיהיה בו כדי מדתו, ואי ליכא כדי מדתו אע״פ שאם היה מתיר התפירה ופושטו היה בו כדי מדתו, לא מהני:
+<b>אנפליא.</b> מנעל המגיע עד הארכובה. בין של בגד בין של עור:
+<b>פמוליניא.</b> כמין מכנסים גדולים ממתנים ועד יריכים, ויש להן שנצים:
+<b>וכובע.</b> שבראש:
+<b>וכיס של פונדא </b>. אזור חלול, והוא כעין כיס העשוי לקבל:
+<b>מטלית.</b> טלאי:
+<b>שטלייה על השפה.</b> שתפרה על השפה סביב לצואר:
+<b>אם פשוטה.</b> שאינה תפורה משני צדדים אלא או מלפניו או מאחריו. ולפירוש השני, שלא נכפל מן החוט סביב התפירה: 
+
+Mishnah 7
+
+<b>הבגד שארג בו שלשה טפחים על שלשה טפחים.</b> מצומצמות, שהוא שיעור ליטמא מדרס. ואחר שנטמאו במדרס כשהן מצומצמות השלים עליו אריגת כל הבגד, והשתא כל הבגד טמא מדרס דהוי חיבור לשלשה על שלשה שנטמאו קודם אריגת כל הבגד:
+<b>נטל חוט אחד מתחלתו.</b> משלשה על שלשה ראשונים שנטמאו מדרס:
+<b>טהור.</b> כל הבגד מן המדרס:
+<b>אבל טמא מגע מדרס.</b> לפי שנגע בשלשה על שלשה ראשונים קודם שנתמעט שיעורו:
+<b>נטל חוט אחד מתחלתו ואח״כ השלים עליו את כל הבגד טמא מגע מדרס.</b> ואע״ג דנתמעט שיעורו קודם שהשלים עליו את כל הבגד, אעפ״כ טמא כל הבגד מגע מדרס. דהאי תנא סבירא ליה בגד שלשה על שלשה שנחלק אחר שנטמא במדרס, טמא מגע מדרס, כדלקמן בפרקין. הלכך כשנתמעט שיעורו דשלשה על שלשה, נשאר טמא מגע מדרס, וכשהשלים עליו את כל הבגד הוי הבגד מחובר לטמא מגע מדרס, וכל המחובר לטמא, טמא כמותו:
+
+Mishnah 8
+
+<b>וכן בגד שארג בו שלש אצבעות על שלש אצבעות.</b> מצומצמות, שזה שיעורו ליטמא בכל הטומאות כולן חוץ ממדרס, ובבציר מהכי לא מיטמא בשום טומאה שבעולם:
+<b>שלש על שלש שנתמעט טהור.</b> לגמרי. דלא חזי למידי לא לעניים ולא לעשירים, הילכך טהור מכל הטומאות:
+
+Mishnah 9
+
+<b>ועשאו וילון.</b> מסך לפני הפתח. כגון שעשה בו מעשה שעל ידי כן טהור מן המדרס, לבית שמאי משיתחבר, ולבית הלל משיקשר. ולר׳ עקיבא משיקבע. כדתנן לעיל בפרק הכרים והכסתות [משנה ו׳]:
+<b>טהור מן המדרס.</b> דבטל מתורת משכב ומושב. אבל לטומאת מגע חזי, מפני שהשמש מתחמם בו ומתעטף בשוליו:
+<b>וכי באיזה מדרס נגע זה.</b> כלומר, הואיל וטהור מטומאת מדרס כשעשאהו וילון, הרי טהור לגמרי ולא נשאר בו טומאה כלל, מידי דהוה אשברי כלים שהם טהורים מטומאתן לגמרי:
+<b>אלא אם כן נגע בו הזב.</b> אם נגע הזב בוילון זה, מטמאו טומאת מגע הזב. אבל מכח טומאת מדרס שהיתה בו תחלה, אין כאן טומאה כלל. ואין הלכה כרבי יוסי:
+
+Mishnah 10
+
+<b>שלשה על שלשה שנחלק.</b> בגד שיש בו שלשה טפחים על שלשה טפחים שנטמא במדרס הזב, ואח״כ נחלק ואין באחד מהן כדי שיעור טומאת מדרס, בהא פליגי תנא קמא ור׳ יוסי, דתנא קמא סבר טמא מגע מדרס, ור׳ יוסי סבר טהור לגמרי. אבל בגד של שלש. על שלש שפירש מבגד גדול שהיה מדרס, הכל מודים שבשעת פרישתן מאביהן מקבלות טומאה מאביהן. ואין הלכה כר׳ יוסי:
+
+Mishnah 11
+
+<b>בריא וצורר מלח.</b> גרסינן. בגד המוטל באשפות בטל ליה מתורת בגד, אלא אם כן אית ביה תרתי, שיהא בריא וחזק. וראוי לצרור בו רובע קב מלח. אבל הנמצא בבית, הואיל ואינה מושלכת באשפה עדיין חשוב הוא ובחד גרידא סגי, או בריא אע״פ שאינו צורר מלח, או צורר מלח אע״פ שאינו בריא:
+<b>ר׳ יהודה אומר בדקה.</b> לעולם אינו מיטמא עד שיהא צורר רובע מלח דקה:
+<b>וחכמים אומרים.</b> אינו מיטמא עד שיהא צורר בגסה:
+<b>אלו ואלו מתכוונים להקל.</b> ר׳ יהודה סבר דקה צריכה לצרור בבגד בריא וחזק טפי, מפני כבדה, שהיא כבדה יותר מן הגסה, הלכך משער עד שתהא מחזקת בדקה, להקל עליה שלא תטמא. ורבנן סברי גסה צריכה בגד יותר בריא, מפני חידודה וקרנותיה בולטים, הלכך משערים בגסה ליטמא, כדי להקל על הבגד המחזיק מלח דקה שלא יטמא:
+<b>שוין שלשה על שלשה באשפה לשלש על שלש בבית.</b> כשם ששלש על שלש בבית מטמאות טמא מת ואין מטמאות מדרס, כך שלשה על שלשה באשפה מטמאות טמא מת ואין מטמאות מדרס, דבטלה חשיבותן מאחר שהשליכה לאשפה. והלכה כחכמים בלבד:
+
+Mishnah 12
+
+<b>שלשה על שלשה שנקרע.</b> ולא נחלקו הקרעים זו מזו:
+<b>ובשרו נוגע בכסא.</b> אם הקרע כל כך גדול עד שכשמשימים הבגד על הכסא וישב עליו בשרו נוגע בכסא:
+<b>טהור.</b> דבטל ליה מתורת בגד:
+<b>ואם לאו.</b> שאין הקרע כל כך שיגע בשרו בכסא, לא בטל מתורת בגד, וטמא:
+<b>שנמהה ממנו.</b> שבלה ממנו. ודוגמתו מהוהה שטלייה על גבי בריאה דתנן לעיל בסוף פרק שלשה תריסין. וכשבלה חוט אחד מבגד שלש על שלש מצומצמות, נתמעט שיעורו וטהור:
+<b>או שני חוטין מתאימין.</b> פירשו רבותי, דמתאימין קאי נמי אקשר. והכי קתני, נמצאו בה שני קשרים מתאימין או שני חוטים מתאימין. משום דאם שני חוטים קשורים זה אצל זה בבגד אין דרך להניחם, והכי אמרינן בגמרא פרק כלל גדול [שבת דף ע״ד] אי מתרמי תרי קטרי בהדי הדדי שרי חד וקטר חד. ושני חוטים המתאימין, שדרך האריגה שהערב נכנס לתוך השתי אין שני חוטים נכנסים בסדר אחד אלא במקום שזה נכנס זה יוצא, וכששניהם שוין נחשב האחד כמי שאינו:
+<b>החזירה.</b> לבית.
+<b>טמאה.</b> דהא הדר אחשבה:
+<b>לעולם השלכתה מטהרתה.</b> כלומר כי האי גוונא מיטמאה ומיטהרת אפילו עשר פעמים ביום:
+<b>ארגמן וזהורית טובה.</b> חשיבי ולא מבטלה להו [מתורת בגד]. וזהורית טובה הוא המשי הצבוע כרמיז״י בלע״ז:
+<b>אף מטלית חדשה כיוצא בהן.</b> דינה כדין ארגמן וזהורית טובה, ולא מבטלה לה אשפה מתורת בגד:
+<b>כולן טהורין.</b> אם הושלכו לאשפה אפילו ארגמן וזהורית טובה:
+<b>לא הוזכרו.</b> ארגמן וזהורית טובה ליחלק משאר בגדים:
+<b>אלא מפני השבת אבידה.</b> דאם מצאם באשפה לא אמרינן מדעת השליכם, ובעו הכרזה, דמפני חשיבותייהו לא מייאשי הבעלים. ושאר בגדים דלא חשיבי, אם מצאם באשפה לא בעו הכרזה. והלכה כת״ק:
+
+Chapter 28
+
+
+
+Mishnah 1
+
+<b>שלש על שלש שנתנה בכדור.</b> בגד של שלש אצבעות על שלש אצבעות שנתנה בתוך כדור, פלוט״א בלע״ז:
+<b>או שעשאה כדור.</b> שלקח הבגד וכרכו עגול כמין כדור, כמו שעושים לתינוקות ותפרו:
+<b>טהורה.</b> שנתבטלה כשנתנה בכדור, וכל שכן כשעשאה כדור בפני עצמה שנתבטלה בתפירה:
+<b>אבל שלשה על שלשה.</b> לא מבטלה בנתינתה לתוך הכדור, לפי שהיא שמורה שם. אבל אם עשאה כדור בפני עצמה ; טהורה, לפי שהתפירה ממעטה, וטהורה ממדרס, אבל טמאה בכל שאר טומאות כדין כל שלשה על שלשה שנתמעט:
+
+Mishnah 2
+
+<b>לפוק.</b> לסתום נקבין שבמרחץ שלא יצא החום:
+<b>ולנער בו את הקדירה.</b> לאחוז בו את הקדירה כדי לערות ממנה לתוך הקערה או לתוך התמחוי:
+<b>בין מן המוכן בין שאינו מן המוכן.</b> בפרק במה מדליקין מוכיח, דבהניחו בקופסא כולי עלמא לא פליגי דטמא, דהא אחשביה. ובזרקו לאשפה כולי עלמא לא פליגי דטהור, דהא בטליה. כי פליגי, היכא דתלה אותו במגוד, קויליי״א בלע״ז, או הניחו אחורי הדלת. ר׳ אליעזר סבר בין הניחו במגוד שנראה כמוכן לגבי זרקו באשפה, בין הניחו אחורי הדלת שנראה כאינו מוכן לגבי הניחו בקופסא, לעולם טמא כל זמן שלא זרקו באשפה. ורבי יהושע סבר, לעולם טהור כל זמן שלא הניחו בקופסא. ורבי עקיבא סבר, דתלאו במגוד מוכן הוא והוי כאילו הניחו בקופסא וטמא, והניחו אחורי הדלת דהוי שלא מן המוכן, הרי הוא כאילו זרקו באשפה וטהור. והתם מסיק דהדר ביה ר׳ עקיבא לגבי ר׳ יהושע. והלכה כר׳ יהושע: 
+
+Mishnah 3
+
+<b>אספלנית.</b> תחבושת שעושים מחלב ושעוה וחמאה ושמן וכיוצא בזה, וממרחים אותה על הבגד או על העור ונותנים על המכה והיא נמאסת, ואין הבגד והעור ראויין עוד לישיבה ולא לתשמיש אחר:
+<b>מלוגמא.</b> תחבושת עשויה מקמח ותאנים וכיוצא בהן, שאדם לועס ונותן על גב המכה. ופירוש מלוגמא, מלא לוגמא:
+<b>בבגד טהורה.</b> לפי שהבגד נמאס ומתבטל ותו לא חזי לתשמיש:
+<b>ובעור טמא.</b> שאין המלוגמא מתדבקת על העור כמו על הבגד, ואין העור מתבטל בכך:
+<b>מפני שהיא ננערת.</b> לאחר שנתיבשה מעל הבגד היא ננערת ונשמטח מאיליה מעל הבגד והולך כל הלכלוך. ואין הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 4
+
+<b>מצויירות טהורות.</b> דצורתן מוכחת עליהן שהן מיוחדים לספרים בלבד ואינן משמשי אדם, וכל שאינו משמשי אדם, טהור:
+<b>ושאינן מצויירות.</b> מיוחדים נמי. לשאר תשמישין, הלכך טמאות. ובית שמאי דמטמאין בין מצויירות בין שאינן מצויירות, משום דמחשבי מטפחות ספרים משמשי אדם, שעשויין למשמש בהם תמיד:
+<b>אלו ואלו טהורות.</b> דכיון שייחדן לספרים תו לא הוו משמשי אדם. ואין הלכה כרבן גמליאל:
+
+Mishnah 5
+
+<b>כיפה.</b> מטפחת שבראש האשה. ויש לה טומאת מדרס, שפעמים שהיא יושבת עליה:
+<b>ונתנו על הספר.</b> אם יחד אותו לספר וכרך אותו עליו:
+<b>טהור מן המדרס.</b> אבל טמא שאר טומאות:
+<b>חמת.</b> נאד של עור:
+<b>שעשאו שטיח.</b> עור שטוח על הארץ לישב עליו. וחמת ושטיח תרוייהו טמאין מדרס, ואפילו הכי כיון דשינה מזה לזה ואפילו בלא שינוי מעשה הוה ליה ככלי שנשבר וטהור, אבל מקבל טומאה מכאן ולהבא:
+<b>תורמל.</b> כלי עור שהרועה מניח כליו לתוכו:
+<b>הכי גרסינן, כסת שעשאו מטפחת ומטפחת שעשאה כסת טהור.</b> ולא גרסינן טמא. וכך היא גירסת רבותי. וכן מצאתי במשנה דווקנית. והכי מוכח מן התוספתא. וטעמא דבכולהו טהור, כדתנן בסמוך, זה הכלל לשמו טמא לשם אחר טהור, ומפרש בתוספתא, לשמו מכלי פשוט לכלי פשוט, כגון משטיח למטפחת או ממטפחת לשטיח, ושלא לשמו מכלי פשוט לכלי קבול ומכלי קבול לכלי פשוט, ומכלי קבול לכלי קבול נמי, הכל שינוי שלא לשמו וטהור. ואם כן חמת שעשאה תורמל דשינהו מקבול לקבול נמי טהור, וכר שעשאו סדין וסדין שעשאו כר דהוי שינוי מקבול לפשוט ומפשוט לקבול נמי טהור. ואי קשיא, אמאי לא ערבינהו ותנינהו חמת שעשאה שטיח ושטיח שעשאו חמת בהדי הנך, כיון דכולהו טהור הוא. הא לא קשיא, משום דקא בעי למיהדר ולמתני [חמת] זמנא אחריתי כדתני חמת שעשאה תורמל והוה צריך למתני חמת שעשאה שטיח או תורמל, ואינו רוצה לשנות מסדר האחרים. ורוב ספרים גורסים טמא, ואיני יודע ליישב גירסא זו מכוונת:
+
+Mishnah 6
+
+<b>מטלית.</b> שהיא טמאה מדרס, וטלאה בקופה. וקופה לאו בת מדרס היא, ומיהו כשטלאה בקופה נטמאת הקופה, לפי שנגעה במטלית הטמאה מדרס, והרי היא מגע מדרס. והמטלית כשנגמרה טלייתה פרח מינה טומאת מדרס, משום דבטלה לגבי קופה וקופה לא חזיא למדרס:
+<b>מטמאה אחד ופוסלת אחד.</b> כדין כלים שנגעו במדרס ופירשו, דתנן בסוף זבים הנוגע במשכב מטמא שנים ופוסל אחד, פירש מטמא אחד ופוסל אחד, דכל זמן שהכלי נוגע במדרס חשבינן ליה כאב הטומאה לענין אוכלים לעשות ראשון ושני בחולין ושלישי בתרומה, אבל כשפירש הוי ליה כולד הטומאה ועושה שני בחולין ושלישי בתרומה בלבד, דהיינו מטמא אחד ופוסל אחד:
+<b>הפרישה.</b> למטלית מן הקופה, הוי לה הקופה ולד הטומאה כמו שהיתה קודם שהפרישה, אבל המטלית טהורה, דמכיון שטלאה בקופה נעשית כקופה והויא לה כחתיכת דופן שניטלה מן הקופה דטהורה החתיכה. ומיהו אם אחר פרישתה מן הקופה חישב עליה לישיבה, מקבלת טומאה מכאן ולהבא אם יש בה כשיעור:
+<b>טלאה על הבגד.</b> לא נתבטלה מטומאת מדרס, ומטמא הבגד שנים ופוסל אחד כדין כלים הנוגעים במדרס כל זמן שלא פירשו:
+<b>הפרישה מן הבגד.</b> דין הבגד ככלים שנגעו ופירשו, מטמא אחד ופוסל אחד, והמטלית הרי היא כמו שהיתה, דלעולם לא נתבטלה, ומטמאה שנים ופוסלת אחד:
+<b>וכן הטולה.</b> מטלית:
+<b>על השק או על העור.</b> כטולה על הבגד ואינה מתבטלת:
+<b>ור׳ שמעון מטהר.</b> קסבר בשק ובעור מתבטלת, הואיל ולאו מינה. ורבי יוסי סבר, דבשק דאריג כמותה, אינה מתבטלת. אבל בעור, דלאו אריג הוא, מתבטלת. והלכה כרבי יוסי:
+
+Mishnah 7
+
+<b>שלש על שלש שאמרו.</b> דמיטמא לענין טומאת מת ושרץ ונבילה:
+<b>חוץ מן המלל.</b> מה שמשייר האורג בראש הבגד כשיעור שתי אצבעות, והוא ענף של בגד, קרוי מלל. וכיון ששתי לבדו הוא ואין בו ערב, אין מצטרף לאריג. ורבותי מפרשים מלל, מה שמולל וכופל התופר מקום החתך, מפני החוטים שדרכן לצאת שלא יצאו ותתקלקל התפירה:
+<b>מכוונת.</b> והמלל בכלל:
+<b>טלייה על הבגד מרוח אחת.</b> מטלית שהיא טמאה מדרס ותפר אותה על הבגד באמצעו מרוח אחת, ומשלש רוחות תלויה ואינה מחוברת בבגד:
+<b>אינו חיבור.</b> ואין הבגד טמא מדרס:
+<b>משתי רוחות זו כנגד זו.</b> כגון שהיא תפורה מזרח ומערב, ודרום וצפון אינה תפורה. או איפכא. הרי זה חיבור והבגד טמא מדרס:
+<b>כמין גאם.</b> שתפורה מזרח ודרום, או מערב וצפון:
+<b>במה דברים אמורים.</b> דלא הוי חיבור אלא בשתי רוחות זו כנגד זו:
+<b>בטלית.</b> שאינה דרך מלבוש אלא שכורכה עליו בלבד:
+<b>אבל בחלוק.</b> שלובשים אותו, לעולם הוי חיבור, אא״כ תפורה השפה העליונה. והלכה כחכמים:
+
+Mishnah 8
+
+<b>בגדי עניים.</b> שהם עשויים מחתיכות חתיכות קטנות ואין בכולן חתיכה אחת שיהיה בה שלש על שלש:
+<b>הרי אלו טמאים מדרס.</b> הואיל ויש בכל הבגד בכללו שלשה טפחים על שלשה טפחים או יותר, הרי הבגד כולו טמא מדרס:
+<b>כיון שנקרע רובה אינו חיבור.</b> ואם נטמא הקצה האחד לא נטמא הקצה האחר:
+<b>העבים והרכים.</b> הבגדים העבים והגסים ביותר, כגון הלבדין והמגוסין. והרכים ודקין ביותר, כגון השיראין והסריקין:
+<b>אין בהן משום שלש על שלש.</b> ואין טמאין טמא מת ולא שאר טומאות עד שיהיה בהן ג׳ טפחים או יותר, משום דשלש על שלש מהן לא חזי למידי:
+
+Mishnah 9
+
+<b>כסת הסבלין.</b> הנושאים משאות על כתפן או על ראשן יש להן כסת קטן בראשן או בכתפן שלא יזיק להן המשאוי, ופעמים יושבים עליו:
+<b>משמרת של יין אין בה משום מושב.</b> שאין יושבים עליה מפני השמרים:
+<b>סבכה של זקנה טמאה מושב.</b> לפי מאי דתנן לעיל בפרק שלשה תריסין דסבכה של זקנה טמאה טמא מת דמשמע אבל לא משום מושב, צריך לפרש דשני מיני סבכות יש לזקנה, אחת שאינה ראויה לישב עליה והיא טמאה טמא מת, וסבכה אחרת שפעמים יושבת עליה, ובה תנן הכא שהיא מטמאה משום מושב:
+<b>חלוק של יוצאת החוץ.</b> תרגום זונה נפקת ברא:
+<b>עשוי כסבכה.</b> שיש בה חלונות חלונות מעשה רשת ובשרה נראה לחוץ:
+<b>מן החרם.</b> מן הרשת. ובשרו נראה, לפיכך טהור:
+<b>מזוטו.</b> יש בתחתית הרשת מעט אריג עשוי כבגד, וקרוי זוטו של רשת:
+<b>וכפלו.</b> שכפל את הרשת ותפרה ואין בשרו נראה מתוכה:
+<b>טמא.</b> דחשיב בגד. ואין הלכה כר׳ אליעזר בן יעקב:
+
+Mishnah 10
+
+<b>קורקורתה.</b> שולים ותחתית, כמו קרקרות הכלים:
+<b>עד שיגמור את פיה.</b> שפתה העליונה. שאינה יורדת לטומאה עד שיגמור את כל מלאכתה:
+<b>שביס שלה.</b> מלשון השביסים והשהרונים. ציור שעושים על הסבכה לנוי, עומד על מצחה ומקיף מאוזן לאוזן. ובפני עצמו נמי חשיב, שהוא עשוי להסירו משם ולתת אותו בסבכה אחרת:
+<b>החוטין שלה.</b> שבהן קושרים הסבכה על הראש:
+<b>טמאים משום חיבור.</b> שאם נטמאת הסבכה נטמאו החוטים עמה. דאילו החוטים בלא סבכה לא היו מקבלים טומאה: אם אינה מקבלת את רוב השער של הראש, טהורה:
+
+Chapter 29
+
+
+
+Mishnah 1
+
+<b>נומי הסדין.</b> נימין היוצאים מן הסדין, והן חוטים שרגילים לצאת מן האריג בין מן הצדדים בין מלמעלה בין מלמטה. אם נגע שרץ בנימין, נטמא הסדין. והוא שיגע בתוך השיעור המפורש במתניתין. וכן אם נגע שרץ בסדין, נטמאו הנימין עד מקום השיעור המפורש. ומשם ולחוץ טהורים, שאין הנימין חיבור לכל בגד אלא עד מקום השיעור המפורש בהן:
+<b>טרטין.</b> כמין כובעים:
+<b>פליון.</b> סדין שמתעטף בו כולו:
+<b>אפקרסין.</b> כמו אפקרסותו אינה מעכבת דפרק ואלו מגלחים [מועד קטן כ״ב:] והוא לבוש התחתון ופתוח מכתפיו וכשלובשו קושרו:
+<b>סגוס.</b> בגד של צמר עב וכולו ציציות, וקורים לו בערבי אלבורנו״ס:
+<b>רדיד.</b> צעיף דק שהאשה מכסה בו ראשה. ותכס בצעיף, תרגום ירושלמי רדידא:
+<b>גומדין.</b> בגד שהוא אמה על אמה, ומכסין הערבים חוטמן ופיהם בזמן הקור. ופירוש גומד אמה, כדכתיב (שופטים ג ט״ז) ולה שתי פיות גומד ארכה:
+<b>קלקין.</b> אריג של שער ויש לו נימין:
+<b>פונדא.</b> יש מפרשים אזור חלול ורחב. ויש מפרשים הבגד התחתון שנותנים על הבשר לשמור שאר הבגדים שלא יטנפו בזיעה:
+<b>מעפורת.</b> תרגום ויתחפש באפר (מלכים א כ״ד) ואשתני במעפרא. סודר שמעטפים בו הראש:
+<b>פרגוד.</b> מסך שתולין על פתחי המלכים:
+<b>כל שהן.</b> בין רב בין מעט הוי חיבור. וכולהו אחריני ששיעורן מפורש, כשיעור הוי חיבור מה שיתר מכשיעור לא הוי חיבור לא לטומאה ולא להזאה:
+
+Mishnah 2
+
+<b>שלש כסתות של צמר.</b> תפורות זו עם זו כשלל של כובסין. אי נמי, ארוגות יחד, כעין האורגים מפות שדרכן להניח הפרש בין מפה למפה ומחוברות בחוטי השתי ואין בו ערב. וכל הני דתנן הכא, כל אחד במנינו או פחות הוי חיבור, ואם נגעה טומאה באחד מהן נטמאו כולן, ואם היו טמאין והוזה מאפר הפרה באחד מהן נטהרו כולן. ויותר על מנין זה לא הוי חיבור לא לטומאה ולא להזאה:
+<b>סובריקין.</b> אית דתני ספריקין. אית דמפרשי מכנסים, ואית דמפרשי כמין בתי ידים מצמר שמלבישים בהם את הידים ומכסים בהם הזרועות עד האצילים:
+<b>גלופקרין.</b> כסות עבה של צמר שלובשים בעת הקרירות:
+<b>חיבור לטומאה ואינו חיבור להזאה.</b> לחומרא. אם נגעה טומאה באחד מהן הוי חיבור ונטמאו כולן, ואם הוזה אחד מהן לא הוי חיבור, ולא טהר אלא אותו שהוזה עליו בלבד:
+<b>ר׳ יוסי אומר אף לא לטומאה.</b> ואין הלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>חוט המשקולת.</b> הבנאים מחזיקים בידם חוט ובראשו עופרת ומורידים אותו כנגד הכותל לראות שלא יהא עקום:
+<b>חרשין.</b> נגרין של עץ:
+<b>ושל בנאים.</b> הבונים החומות הגבוהות והגדולות. וחוט המשקולת דרישא דלא הוי אלא שנים עשר, מיירי במיוחד לבנינים קטנים:
+<b>יתר מכן.</b> יותר ממדות אלו שמנו חכמים בכל אחד ואחד, אע״פ שהוא רוצה בקיומן, טהור אותו העודף על המדה ולא הוי חבור לכלי:
+<b>ושל סיידים.</b> הטחים פני הכותל בסיד וגם הם צריכים למשקולת, וכן הציירים שמציירים צורה בכתלים:
+<b>כל שהן.</b> בין רב בין מעט הוי חיבור:
+
+Mishnah 4
+
+<b>חוט מאזנים.</b> חוט שאוחזים בו המאזנים בשעה ששוקלים בהן:
+<b>ר׳ יוסי אומר טפח טהור.</b> אם יד הקרדום גדול כל כך שיוצא טפח לאחר ידו, לא חשיב יד, לפי שמזיק לו למלאכתו, וכל היד כולו טהור. כך פירש מורי. ואין הלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>יד הקרדום מלפניו.</b> דרך האוחז ביד הקרדום כשרוצה לחתוך בו אינו אוחז ממש בראש הקתא שמא יחליק ויפול מידו אלא מניח מעט לאחר ידו, והשיעור שיש בין יד האדם לברזל קורא מלפניו, והיוצא לאחר ידו קורא מאחריו באידך בבא. והא דלא מפרש בבבא זו דין שלפניו ושל אחריו, משום דהכא חשיב הנך דשיעורן טפח, ובאידך בבא חשיב הנהו דשיעורן שלש אצבעות:
+<b>פרגל.</b> מחוגה. קומפש״ו בלע״ז. והחרשים צריכים לעשות בו צורות עגולות:
+<b>מקבת.</b> פטיש של ברזל שראשו אחד חד ובו נוקבים ופוסלים את האבנים, ועל שם כך נקרא מקבת. ולשון מקרא הוא, ומקבות והגרזן כל כלי ברזל (מלכים א ו׳ ז׳):
+<b>מפתחי אבנים.</b> לשון פתוחי חותם:
+
+Mishnah 6
+
+<b>של צמרים.</b> מוכרי צמר. וטעמא דהנך שיעורן בטפחיים, מפני שתופס בהן בשתי ידיו. והיינו נמי טעמא דכל הנך ידות דלקמן ששיעורן בטפחיים. וכל אותן ששיעורן טפח, לפי שדרכו לאחוז בהן בידו אחת:
+<b>מקור.</b> קורנס חד שמנקרים בו הרחים. ועל שם שמנקרים בו קרוי מקור:
+<b>יד המעצד של לגיונות.</b> גרסינן. והוא כלי מכלי הרוצחים, ראשו עגול, ונושאים אותו אנשי החיל במלחמה. ובערבי קורים לו טבריזי״ן:
+<b>של זהבים.</b> המכים על זהב לעשות טסין דקין:
+<b>ושל חרשים.</b> של ברזל:
+
+Mishnah 7
+
+<b>שיירי הדרבן מלמעלן.</b> המרדע ראשו אחד יש בו ברזל כעין מרצע שבו מלמד הפרה לתלמיה והוא קרוי דרבן, ובראשו השני ברזל רחב מחודד לחתוך בו שרשים ושמו חרחור. ושיעור יד המרדע, למעלה לצד הדרבן ארבעה טפחים חשובים חיבור, ולמטה לצד החרחור שבעה טפחים הסמוכים לו הוו חיבור, כדלקמן. ומה שהוא יותר מארבעה לצד הדרבן ושבעה לצד החרחור אינו חיבור, ואם נגע שם טומאה לא נטמא לא החרחור ולא הדרבן:
+<b>בדיד.</b> כלי ברזל שבו חופרים גומות סביב האילן כדי שיחזיקו מימיהן. ועל שם הגומות שקרוין בדידין נקרא הכלי החופר בהן, בדיד:
+<b>של נכוש.</b> פטיש שמקישים בו על האבנים ומשברים אותן:
+<b>בן פטיש.</b> הפטיש הקטן קרוי בן פטיש, והגדול שמו פטיש:
+<b>של בקוע.</b> קרדום שמבקעים בו עצים:
+<b>של עדור.</b> שחופרים בו הקרקע לזריעה. כמו אשר במעדר יעדרון (ישעיהו ז׳:כ״ה):
+<b>של סתתים.</b> חוצבי אבנים והמקצעים ומשוין אותן:
+
+Mishnah 8
+
+<b>מגריפה.</b> שגורפים בה תנור וכירים או הטיט. תרגום יעים, מגרופייתא:
+<b>ושל סיידים.</b> שגורפים בה את הסיד:
+<b>יתר מכן.</b> יותר ממדות אלו שמנו חכמים ביד המגריפה, אם רוצה בקיום זה האורך היתר:
+<b>טמא.</b> אם נטמא הכלי. וכן אם נגעה טומאה בכל זה האורך של יד, נטמא הכלי עמו, דהוי חיבור לכלי:
+<b>יד משמשי האור.</b> כגון יד של שפוד ואסכלה ומרחשת ושאר כלים שתשמישן על ידי האור:
+
+Chapter 30
+
+
+
+Mishnah 1
+
+<b>כלי זכוכית.</b> הך מתניתין תנינן לעיל בפרק ב׳ ובפרק ט״ו. ואיידי דבעי למתני דין הנך כלים של זכוכית הדר תנא לה הכא:
+<b>טבלא.</b> שולחן:
+<b>אסקוטלא.</b> בלשון לע״ז קורים לקערה שקוטיל״א. והכא מיירי בקערה פשוטה שאין לה בית קיבול, אלא שמתחתיה מחובר לה בית קיבול קטן המשמש כשכופין הכלי על פניו, כעין שיש לכוסות של כסף ושל זכוכית שלנו:
+<b>יש להן לבזבז.</b> שפה סביב, הלבזבז עושהו כלי שיש בו בית קיבול:
+<b>שולי קערה ושולי אסקוטלא.</b> כשנשבר מקום תשמישן נשאר הבית קיבול קטן והופכו ומשתמש בו, ואפילו הכי טהורים, דלא חשיבי השולים כלי, מפני מקום השבר שמזיק לידים כשאוחזים בו:
+<b>קרטסן או שפן.</b> תיקנם ועשאן חלקים עד שראויין להשתמש באותו בית קיבול, טמאים, דלא הוו תו שבר כלי:
+<b>בשופין.</b> כלי שצורפין וחרשי ברזל מסירים בו החלודה ומחליקים בו הכלים. תרגום הצריפים, שופינא. לימ״א בלע״ז:
+
+Mishnah 2
+
+<b>אספקלריא.</b> מראה של זכוכית שהאשה רואה בה את פניה. ובלע״ז אספקל״ו. ואפילו יש לה בית קיבול טהורה, לפי שאינה עשויה לקבל אלא לראות צורת הפנים:
+<b>תמחוי.</b> כמין קערה גדולה של זכוכית:
+<b>תרווד.</b> כף של זכוכית:
+<b>ואם לאו.</b> אם כשנותנו על השלחן או על דבר פשוט הוא מתגלגל לכאן ולכאן ונשפך מה שבתוכו, לפי שתחתיו חד ואינו עומד:
+<b>ר׳ עקיבא מטמא.</b> הואיל ויש לו בית קיבול. והלכה כר״ע:
+
+Mishnah 3
+
+<b>כוס.</b> של זכוכית:
+<b>שנפגם רובו טהור.</b> דחשיב שבר כלי:
+<b>נפגם בו שלש ברובו.</b> שהשלש פגימות עומדות ברובו של כוס ולא במיעוטו:
+<b>טהור.</b> אע״פ שאינו מפזר את רוב המים:
+<b>אם מפזר הוא את רוב המים טהור.</b> אבל במיעוט, טמא. ואין הלכה כר״ש:
+<b>בבעץ.</b> בבדיל:
+<b>רבי יוסי אומר בבעץ טמא.</b> דהכל הולך אחר המעמיד, וחשיב ככלי מתכות. ואין הלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>צלוחית.</b> כעין צלוחיות של זכוכית שלנו שיש להן צואר ארוך:
+<b>שניטל פיה.</b> שניטל צוארה:
+<b>ובגדולה.</b> שאינה יכולה לינטל בידו אחת אלא בשתי ידיו קרויה גדולה, ושיכולה לינטל בידו אחת קרויה קטנה:
+<b>של פלייטון.</b> של שמן אפרסמון:
+<b>טהורה.</b> דתו לא חזיא למלאכתה:
+<b>מפני שהיא סורחת את היד.</b> הבא לתת ידו לתוכה לקחת מן הפלייטין להריח בו, ידו נסרכת ונשרטת ונקרעת, סורחת, כמו סורכת בכ״ף, לשון סרכא:
+<b>לגינין גדולים.</b> כמו כדין גדולים:
+<b>מתקנן לכבשים.</b> שכובשים בהן ירק במלח ובחומץ ומניחין אותן שם להתקיים:
+<b>אפרכס.</b> כלי עשוי לרחים, שרחב מלמעלה וקצר מלמטה בשוליו, ונותנים בו חטין הרבה בפעם אחת והן יורדים מעט מעט לתוך הרחים ונטחנים שם ודוגמתו מצינו בריש חגיגה (דף ג׳) עשה אזנך כאפרכסת, שמכניס הרבה ומוציא קמעה:
+<b>אשריך כלים.</b> מסכת כלים:
+<b>שנכנסת בטומאה ויצאת בטהרה.</b> מתחלת באבות הטומאות, ומסיימת הארפכס של זכוכית טהורה:
\ No newline at end of file
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+Bartenura on Mishnah Makhshirin
+ברטנורא על משנה מכשירין
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+sefaria.org
+
+Bartenura on Mishnah Makhshirin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כל מעשה שתחילתו לרצון (a liquid the contact with which is welcome at first) – that it is satisfactory (i.e., rainfall) for it with those liquids, in order that the dish be rinsed or for other usages.
+אע"פ שאין סופו לרצון (though finally it may be unwelcome/injurious) – when it fell on the fruit/produce, it was not satisfactory for it, even so it is that which makes it fit to become ritually unclean. Alternatively, it may finally be welcome, when they fell upon the fruit/produce. But at the beginning of their coming, the matter was difficult in his eyes, everything is fit to become ritually unclean.
+הרי זו בכי יותן – that is to say, the foods that these liquids fell upon, are made fit to become ritually unclean from here and onwards. For no food is susceptible to receive ritual defilement until water or one of the seven liquids (see Tractate Makhshirin, Chapter 6, Mishnah 4) which are water, wine, [olive] oil, milk, honey, blood and dew, as it is written (Leviticus 11:38): “that if water is put on the seed and any part of a carcass falls upon it, it shall be impure for you; it is written as "יתן" but we read it as "יותן". Just as "יתן"/he will place is satisfactory for it, even something "יותן"/that is placed upon it is satisfactory for it.
+מטמאין לרצון ושלא לרצון – since they are impure, their defilement and their fitness to become unclean come together as one, and if they (i.e., one of the seven liquids) fell on the fruit, even not being welcome, they defile them, for we don’t require that it is satisfactory for it but rather, that the liquid comes prior to the defilement, as it is written (Leviticus 11:38): “that if water is put on the seed,” and afterwards “and any part of a carcass falls upon it.” But when the liquid and the defiling agent come together as for example that the liquids are defiled, we don’t require that it is satisfactory for it.
+
+Mishnah 2
+
+המרעיד את האילן – he shakes it (i.e., the tree).
+או את הטומאה – as for example that he brought there an unclean raven/crow or an olive’s bulk of from a corpse or a carrion (i.e., an animal that died a natural death) and it remained between the branches of the tree.
+אינו בכי יותן - if on account of this shaking/vibration rain waters fell that were in the tree on the fruit that is underneath it, they were not made fit for Levitical uncleanness.
+היוצאים ואת שבו – liquids that exit on account of the trembling, and liquids that remain on the train and fell afterwards on the fruit are made fit [to receive Levitical uncleanness], they are considered as if they are detached [from the tree].
+מפני שהוא מתכון שיצאו מכולו (because the man intends that they should fall – from the tree – in its entirety) – he intended to remove all the water from the tree, and that which remains did not occur to his mind, and are not made fit [to receive Levitical impurity].
+
+Mishnah 3
+
+המרעיד את האילן – to cause its fruit to fall down.
+ונפלו על חברו – on another tree. And from that tree, they fell on seeds and on vegetables that are attached to the ground, and liquid drips on those seeds from the water that regularly waters them or from rains that fell upon them.
+בית שמאי אומרים הרי הן בכי יותן – for since he would know that these fruits would fall upon those seeds that have water dripping upon them, it reveals his intention that it is satisfactory for him, and the fruit that fell upon those seeds were made fit to receive Levitical defilement.
+ובית הלל אומרים אינן בכי יותן - since they did not fall directly from the tree on to the seeds but from the tree to another tree [first].
+חלי קופרי – this was his surname.
+טבעון – name of a place.
+עד שיתכוין – and these since they fell from one tree to another tree or from bush to bus, this is not intention, and he states the reasoning of the School of Hillel.
+
+Mishnah 4
+
+הנוער אגודה של ירק – as for example, herbs that rain fell upon them, or that water fell upon them unintentionally, and he shakes it in order that the water leaves.
+חוששים אנו- in astonishment. Meaning to say, according to your words, we should be concerned also for this (i.e., that the water drops from leaf to leaf).
+המעלה שק מלא פירות – that water fell unintentionally and they brought it up and placed it on the bank of the river.
+התחתון טהור – that is to say, even the bottom one is pure, and all the more so, the top one.
+
+Mishnah 5
+
+המוחק את כרישה (a person who rubs – the wetness off – the leek) - he presses/squeezes the leek in order that the dew leaves it.
+כרישה – leeks in the language of Scripture (see Numbers 11:5, PUROSH in the foreign language, and in Arabic KURAT.
+והסוחט בשערו ובכסותו (and he who wrings out his hair with his garment) – that he was coming on the path and rain fell on his hair and on his garment, and he wrings them out in order that the water would leave.
+ואת שבו – the remaining liquids that fell afterwards on the fruit.
+מתכוין שיצאו מכולן – that he intended to remove from them all the water, but it is was not his intention concerning the remainder. Therefore, it is not fit for Levitical uncleanness, according to the School of Hillel of the beginning of the chapter (see Mishnah 2).
+
+Mishnah 6
+
+הנופח – [he blows] with this mouth.
+בעדשים – that spittle exited upon them from his mouth with his blowing, and the spittle that comes out from the mouth is considered from the derivatives of water.
+אינן בכי יותן – since he did not intend for this [to occur].
+וחכמים אומרים בכי יותן – since he intended to blow, and it is the manner of the spittle to leave through blowing. And the Halakha is according to the Sages.
+האוכל שומשמין – as for example, that he placed sesame in one hand, and a finger that was on his second hand he places into his mouth to moisten with spittle and he places it on the sesame that is in his other hand and they become attached and he brings in his finger into his mouth and eats, and on account of this, the hand that the sesame was in is moistened. And there is liquid dripping.
+ר' שמעון אומר אינן בכי יותן – for he intended to moisten his finger, but not to moisten the hand that the sesame was in. But the Rabbis hold, since that he considered/planned with his finger, he makes it fit for Levitical uncleanness even unintentionally, as is taught in the Mishnah at the beginning of our chapter (Mishnah 1): “Any liquid which in the beginning is acceptable, even though at the end it is not acceptable…is under the law of “if water is put [on the seed and any part of a carcass falls upon it, it shall be impure for you]” (Leviticus 11:38). But Rabbi Shimon holds, that it was not acceptable at the beginning other than the moistened liquid of the finger alone. But the remainder that was moistened by the hand was never acceptable. But the Halakha is not according to Rabbi Shimon in our entire Mishnah.
+הסריקין (the robbers. See also Tractate Gittin, Chapter 5, Mishnah 6) – (Judges 11:3): “Men of low character gathered about Jephthah [and went out raiding with him].” We translate into Aramaic: “reckless men.” The language of an אילן סרק /a tree which bears no fruit. Another explanation: סריקין/thieves, for such is the language of Ishmael who calls thieves סראקין/unsavory. And there are those who have the reading: סקרין , the language that there weren’t robbers in the Judea among those who were killed in the war [as described] in the chapter (the fifth chapter of Tractate Gittin, Chapter 5, Mishnah 6) הנזקין (see Tractate Gittin, folio 55b, meaning robbers and violent men.
+בשבולת הנהר (the current of the river, the rapid stream) – the path of the river and the running of its waters. It is the language of (Psalms 69:3): “the flood sweeps me away.”
+להביאן עמו – that he was not able to carry them, and he floated them down the river.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+זיעת בתים טהורה – it does not make the seeds susceptible to receive ritual uncleanness.
+זיעתו טמאה – that it is on account of the [drawn] water, and specifically it comes with drawn water, but not if it comes with water that is fastened to something that is unclean that are not susceptible, for even though that currently they are however detached, it was not done intentionally.
+
+Mishnah 2
+
+מרחץ טמאה – of drawn waters.
+זיעתו טמאה - it makes the produce susceptible and defiles them.
+וטהורה – meaning to say, the sweat coming from a bathhouse is clean, as for example, the bathhouse of the waters of a fountain which are not drawn water, this is subject to [the laws of] “If water be put” (Leviticus 11:38: “But if water is put/וכי יותן מים upon seed grain [and any part of a carcass falls upon it, it shall be unclean for you],” for the sweat makes the produce susceptible [to receive ritual uncleanness].
+אם טמאה – the pool, all the sweat [of the walls] that the house produces on its account makes it susceptible and defiles it, but where it is not on its account, it is the sweat of [the walls of] the house and is pure.
+
+Mishnah 3
+
+ברזל טמא – that came from shards of impure vessels.
+שבללו (that one smelted) – that one planed/scraped and combined with pure iron that comes from the wrought metal/polished block (see also Tractate Kelim, Chapter 11, Mishnah 1),
+אם רוב מן הטמא טמא – the Sages decreed on metal vessels that were defiled and broken and were melted and made of them vessels that would return to their former defilement until he would sprinkle [water] upon them on the third and seventh [days] and immerse them and their sunset would come.
+גסאריות (pots) – like a kind of pots that were made to urinate in them. And in the Arabic language we call them BISRIASH.
+שישראל ונכרי מטילים לתוכן – urinate into them. And the urine of a heathen is ritually impure, for they (i.e., the Sages) decreed that they would be like those with a flux/gonorrhea for all their matters.
+מי שפיכות (water that is poured out, dirty water) – water that they washed with and they pour them - outside, and they are under the presumption of being ritually impure.
+אימתי- are dirty waters/waters that are poured out voided in a majority [of rain water].
+בזמן שקדמו – that they (i.e., the dirty waters, water that is poured out) [came first] and afterwards the rainwater increased [as a majority] and purified them.
+אבל אם קדמו מי גשמים – even if a bit of rain water fell upon them, they are impure.
+
+Mishnah 4
+
+המטהר את גגו (if one scrubs his roof) – We have the reading "המטהר את גגו" /if one purifies his roof. But there are those who have the reading, "הטורף את גגו"/if one scrubs his roof, meaning that he plasters his roof with plaster or lime to even it out. And the water that one places upon it when one purifies it or when one merely plastered it, they pour it (i.e., the water) and they purify itr, and similarly the water that one washes with them his clothing.
+וירדו עליהן גשמין – which are pure waters. And the roof or the clothing drips water.
+אם רוב מן הטהור טהור – as for example, if it would drip thin drops at the outset and afterwards it would drip thick drops, it is sure that the majority [of the water] is from the pure [water].
+אם הוספיו לנטף – that the drops hurry to descend one after another more than at the outset, it is pure, for they certainly are the majority, and even if the drops themselves are larger from what they were at the beginning. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+רוחץ בה מיד – on Saturday night, and one does not need to wait until it warms up, for since that the majority are heathens, it was warmed with the knowledge of the heathens.
+אם יש בה רשות – the kingdom is called the authority/power (i.e., usually, it refers to the Roman government in Mishnaic times in the Land of Israel), because the license/permission/power is in its hand to do according to its will. But not specifically a king, but if there was there an important man, who has ten servants that warm up for him ten kettles of water at one time, it is permissible to wash in it immediately, and even though the majority of the city is Israelite. For we say, for the sake of that important person [the waters] were warmed up.
+
+Mishnah 6
+
+היה בה ירק, נמכר -vegetable that was detached on the Sabbath, is sold on Saturday night.
+אם רוב נכרים לוקח מיד – for since that the majority [of people] are heathens, I was detached with the knowledge of the heathens.
+כדי שיבואו ממקום קרוב- where there are vegetables there. But even though that perhaps it was brought from a far-off place, one does not need to wait other than in order that they can harvest vegetables from a nearby place that has vegetables, and bring it from there. For the Sages did not say to wait until evening in order that it be done, but rather as a decree lest [a Jew] say to a heathen on the Sabbath: “Go and bring [vegetables],” and when he sees that he has to wait until evening in order that this thing will come, even from a nearby place, he should not say to a heathen to bring it to him on the Sabbath.
+ואם יש שם רשות לוקח מיד – that it is with the knowledge of an important person that they regularly always bring, and not with the knowledge of the Israelite that they brought it.
+
+Mishnah 7
+
+אם רוב נכרים – and it is permitted to feed him (i.e., the baby) un-slaughtered carrion and torn animal flesh, forbidden animals and reptiles by hand (see Talmud Ketubot 15b).
+ואם רוב ישראל ישראל – and it incumbent [upon them] to restore to him his lost object like an Israelite. And by that change of expression (i.e., that the majority were Israelites), it was intended to add something new and unexpected here that we remove money from the hand of an Israelite that took possession of it, but we don’t say, establish that the money is in his possession from presumption that he had taken possession of it until he provides proof how that he is an Israelite.
+מחצה על מחצה ישראל – regarding matters of damages, that if his ox gored the ox of an Israelites, he pays only one-half damages. But he does not pay full damages according to the law that an ox belonging to a heathen that gored the ox of an Israelite, that whether it is an innocent [ox]/תם or a warned/מועד [ox], it pays full damages, for he could say to him: “Bring proof that I am not an Israelite and pays. But to the remainder of all things here is doubt, and we judge him stringently. Whomever killed him, is not killed for him. If he betrothed a woman, she requires a Jewish bill of divorce from doubt. But he is not like a complete Israelite until he ritually immerses for the sake of conversion.
+אחרי רוב המשליכין – that is after the heathens and even though they are the minority. And even if there was only one heathen woman there, she is suspected of those who abandon. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+רוב נחתומים – if most of the bakers are heathen, the bread is forbidden, for the bread of heathens is from the eighteen matters that they decreed on that day [that Rabban Gamaliel was deposed as head of the Sanhedrin] (see Tractate Shabbat, Chapter 1, Mishnah 4 and the Bartenura commentary there].
+פת עיסה – clean/white bread.
+פת קיבר (eaters of black bread) – bread that is not pure/white.
+אחר רוב אוכלי פת קיבר – if the majority of them are heathens, the bread is forbidden. Alternatively, one can explain: after the majority of the bakers, after the majority of those who eat white bread, etc. If the majority of them are members of the order for the observance of the Levitical laws in daily intercourse, the bread is ritually pure and there is no need to tithe. But if the majority are those not observing certain religious customs regarding tithes and Levitical cleanness, the bread is ritually impure and one needs to tithe.
+
+Mishnah 9
+
+הולכין אחר רוב טבחין – if the majority are Israelite butchers, the meat is permitted. For the Halakha is not according to Rav who stated that meat that was concealed from the eye is prohibited. But Rav establishes our Mishnah with regard to a case where a person stands and sees from the time that it (i.e., the meat) is slaughtered until it fell, but he did not know who slaughtered it.
+
+Mishnah 10
+
+אם רוב מכניסין לבתיהן פטור - from tithing (see also Tractate Maaserot, Chapter 1, Mishnah 5).
+למכור בשוק חייב – that the majority brings [produce] to sell in the marketplace, it is from the house they bring it, and it is already liable [for tithing]. Another explanation: If the majority [of people] bring it into their homes, they are exempt [from tithing] because they regularly tithe prior to bringing it into the house in order that they would be able to eat from them [other than a snack/incidental meal]. For after they brought them into the house, they have immediately become susceptible for tithing. Therefore, what falls from them on the path/road is exempt from tithing, because it is under the presumption of having been tithed, but when they bring them [into the marketplace] to sell, it is the manner to bring them in as eatables forbidden pending the separation of sacred gifts/טבל, because one is able to eat from them an incidental meal/snack, therefore, that which falls from them is not under the presumption of being tithed.
+אם רוב נכרים ודאי – Rabbi Meir, according to his reasoning, who holds that there is no acquisition [of land] for heathens in the Land of Israel to release them from tithing, and produce that grew in the fields of heathens are liable for tithing, for the heathen simply did not tithe, therefore, they are definitely eatables forbidden pending the separation of sacred gifts/טבל.
+ואם רוב ישראל דמאי – according to the law of produce that is found in the hands of commoners [who are generally observing certain customs regarding tithes and Levitical uncleanness], that one needs to separate from them the tithe of the tithe (i.e., the tithe that the Levite gives to the Kohen) and the Second Tithe.
+וחכמים אומרים וכו' – the Sages hold that there is acquisition [of land] for heathens in the Land of Israel to release them from tithing. But there wasn’t an Israelite who would put [his produce] into it (i.e., the storage bin). Everything is doubtfully tithed, for the produce of that Israelite, for they (i.e., the produce) is liable [for tithing]. And the Halakha is according to the Sages.
+
+Mishnah 11
+
+פירות שניה שרבו על של שלישית – The first year and second [year] of the Sabbatical cycle one [has the] practice [of giving] First Tithe and Second Tithe on them, and similarly in the fourth and fifth [years]. But in the third and sixth [years], [one gives] First Tithe and the Poor Man’s Tithe.
+ושל שביעית – which has In it the sanctity of the Seventh Year and one is exempt from the tithe. And in regard the matter of all of these laws, it is taught that one follows after the majority.
+מחצה למחצה להחמיר – But in regard to a doubt of Second Tithe and the Poor Man’s Tithe, he should separate out one tithe, and profane the produce over the money, and separate the divide up the produce among the poor and consume the monies [of Second Tithe] in Jerusalem. But in regard to doubt regarding Seventh Year produce, they are liable for tithes and liable for the Holiness of the Seventh Year [produce] to not use them for business or for puffed up cheeks, and they are liable for removal of tithes (see Deuteronomy 26:13).
+
+Chapter 3
+
+
+
+Mishnah 1
+
+שק שהוא מלא. מעלות המערה – that is filled with water.
+כל ששאבו (all that absorbed) – the fruit from the moisture of the water, therefore, it is [under the law of] “when water is put on” (Leviticus 11:38), for it is satisfactory for him that the fruit absorbs from the water, and through this, they appear thick and swollen.
+רבי יהודה אומר כל שהוא כנגד המים וכו' (Rabbi Yehuda says: Whatever is over against the water) - But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+חבית (jar) – of earthenware or soft stone vessel that is like earthenware. But the rest of the vessels that did not observe so much until the fruit that are within them absorb.
+שאבו – the fruit became moistened and liquid was dripping on them. This is our reading.
+ושאר כל המשקין טהורים – the rest of the seven liquids (see Tractate Makhshirin, Chapter 6, Mishnah 4: milk, [olive] oil, honey, blood) that make something fit to become susceptible for receiving Levitical uncleanness, the fruits are ritually pure that are within the jar if they were moistened by them. For specifically water and wine and vinegar which are thin and clear, they are absorbed in the jar because of their thinness and the fruit absorbs [liquid] from them. But [olive]oil, honey, milk and blood and dew, are thick, and because of their thickness they are not able to be absorbed within the vessel so much until the fruit that is within the jar absorbs from them. Therefore, they are not [included] in “when water is put on” (Leviticus 11:38).
+שאין הקטנית שואבת – as for example, split beans and beans and things like them. But the Halakha is not according to Rabbi Nehemiah.
+
+Mishnah 3
+
+הרודה – that was kneaded in fruit juice but was not made susceptible to receive Levitical uncleanness.
+רבי מאיר מטמא – meaning to say, the bread is made fit to receive Levitical uncleanness on account of the wine that was absorbed in it. Alternatively, if the wine was impure/unclean, Rabbi Meir declares it impure on account of the impure wine that was absorbed in it (i.e., the bread).
+ר' יוסי מטהר בשל חטים – and the Halakha is according to Rabbi Yossi.
+
+Mishnah 4
+
+המרבץ את ביתו (he sprinkles his house) – he sprinkles water in it in order that the dust should not rise up.
+וטננו (and the wheat grew prepared for grinding) – it became moistened. It is the language of moist and fat soil, that its explanation is a moist field in the first chapter of [Tractate] Moed Katan [6b].
+אם מחמת הסלע – a rock from the Six Days of Creation, and it is the floor of the house and through this, the wheat became moistened.
+המטנן בחול (one who prepares [fruit] by mixing with sand) – he who prepares fruit in sand in order that he can moisten it, that is to say, that they will be moistened, that they will receive from the moisture of the sand.
+הרי זה בכי יותן – for there is no sand without water.
+
+Mishnah 5
+
+נגוב – dry.
+אינו חושש שמא נתן בה חטים וטננו (and he does not scruple lest he put it in grains of wheat and they grow damp) – this is what he said: If he placed on it is wheat, he does not feel pain lest they were moistened.
+כשהטל עליהם – as for example, that he would lease it for his work and he harvested the grasses with the dew that was upon them. But he did not intend because of the dew.
+להטן בהם חטים – to hide with wheat with them in order that they can be moistened.
+אם נתכוין לכך – for the dew that is upon them.
+אי אפשר שלא לשמוח – for he would be delayed there in order that rain should fall upon them.
+
+Mishnah 6
+
+פקק הצנור (he stopped up the waterspout) – he closed up the waterspout in order that the water would not come out.
+או אם חלחל לתוכו (or if he washed olives by rolling them in the rain water) – he shook and stirred the olives in the water that within the water spout. For Rabbi Yehuda holds that one’s intention does not have an effect to make it fit for Levitical uncleanness until he performs an act to reveal the thought that is in his heart. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+אם הפך השקים (if he turned over the sacks) – to one side, in order the water would hasten to enter from both sides, then they would be fit for Levitical uncleanness.
+אם עמד והדיח – if he stood in the water to rinse off the feet of his animal, then the water makes fit for Levitical uncleanness of [those animals] that ascend by their feet if [water] fell on the fruit.
+באדם ובבהמה טמאה – they make fit for Levitical uncleanness the waters that come upon their feet, whether he rinsed them or whether he did not rinse them. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+המוריד את הגלגלים – wheel of His [Divine] Chariot (see Ezekiel, chapter 1), we translate in Aramaic, the wheels of the chariot with horses.
+בשעת הקדים - at the time of the heat, the eastern wind blows, and it is the manner of wooden vessels that they split/break because of the heat, and we bring them down to the water and the splits are attached. That is, they are tightened/wedged in, like squeezed in/pressed in, that is to say, in order that they can be pounded together and that the splits are attached to each other.
+הרי זה בכי יותן – the waters that are raised in them make fit the seeds to receive ritual defilement, for it is satisfactory for it that these waters are suspended in a vessel to fasten the splits.
+בשעת היחף (at the season of foot sores [of animals or of threshing]- that the animal is weary and tired from the trouble of the path. And similar at the time when it is threshing in the grain, the water that she brings up upon her feet always makes the seeds fit to receive ritual defilement because they are intentional, for the waters are good for her to cool her off and to make her cold. Another explanation: At the time of foot sores and the threshing, at the time of the harvest, he wants that the animal washes its feet in order that they will be clean to thresh the grain.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+השוחה לשתות, בפיו ובשפמו הרי הן בכי יותן ( he who kneels down to drink) – that is the reason, because the waters do not enter into his mouth unless they touch his moustache first, therefore we consider them [as being under the law of “when water is put on” – Leviticus 11:38).
+הממלא בחבית, המים העולים אחריה (he who draws water with a jug, the water which comes up on its outer parts) – they are [considered as under the law of] “when water is put on,” (Leviticus 11:38), for it is impossible that they can enter until they reach its outer parts. But if he placed it underneath the spout [when its waters splash forth], that which comes up on its outer parts is not [considered as under the law of] “when water is put on,” for it is possible for it (i.e., the water) to spout forth continuously that it will descend into it (i.e., the jug) and not touch its outer parts.
+מכונן על צוארה (the rope wound round its neck) – surrounding, like a ring that surrounds the neck of the jug. [The word] מכונן is the language of (Deuteronomy 32:6): “Fashioned you and made you endure.”
+נתנה – [put] for the jug.
+תחת הצנור – to receive the water.
+אינן בכי יותן – the waters that are on the outer parts and on the rope, for it is not satisfactory for him other than that the waters should fall into it (i.e., the jug) alone.
+
+Mishnah 2
+
+אפילו אב הטומאה – even if this person was a primary source of ritual impurity, and the liquids which came down upon him were defiled, but we stated above (Tractate Makhshirin, Chapter 1, Mishnah 1): “that impure liquids impart uncleanness whether intentionally and/or unintentionally,” nevertheless, they do not make fit for Levitical uncleanness, since the falling of rain waters upon him was unintentional/not acceptable.
+ואם ניער (but if he shook off – the rain) – like he shook off his garment [from the dust]” [Shabbat 147a and Rashi’s commentary]; that he shook his body to remove the rain from upon it.
+בכי יותן – the water that falls from him are made fit for Levitical uncleanness.
+להקר – to cool himself
+או לידוח – to wash his body, as for example that he was dirty with plaster or with excrement/filthy matter.
+בטמא – if he was an impure person.
+טמאים – the waters [are impure]. But if they fell on the fruit and made them fit for Levitical uncleanness and defiled them as one.
+ובטהור בכי יותן – and he makes them fit for Levitical uncleanness.
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+חבית שירד הדלף לתוכה (the jug into which water leaking from the roof came down) – that re not acceptable/intentional, and within it (i.e., the jug) are fruit and he doesn’t want that they become fit to receive ritual defilement.
+ישבר – that if he empties it out, he transfers the water from here to there intentionally and it is found that the fruit are made fit to receive ritual defilement.
+ומודים – The School of Shammai [agrees] with the School of Hillel.
+שהוא מושיט את ידו וכו' הן טהורין (that he puts his hand in – and takes pieces of fruit out – and they are not fit for uncleanness) – meaning to say, that they were not made fit through this.
+
+Mishnah 5
+
+הניתזין (that are splashing) – from it outwards.
+והצפין (that which overflows the vessel) – above and goes outward. All of them are not [considered as] under the law of “when water is put” (Leviticus 11:38), because they are not done intentionally, and similarly the water that is inside of them.
+נטלה לשפכה – that he did not pour them out in their place but rather he took the trough to pour the water out in another place, they are [considered as] under the law of “when water is put,” for they are done intentionally, since he did not pour them out immediately there in their place.
+ובית הלל אומרים – since he did not leave them there but took them to pour them, they are not [considered as] under the law of “when water is put.”
+הניחה – if he left the trough there from the outset in order that the drippings from the roof would come down upon it.
+אלו ואלו – The School of Shammai and the School of Hillel agree that even though that he took it and afterwards poured it out, they are under the law of “when water is put,” since he had already considered/intended it.
+מים העולים בידיו – that he washes [his clothing] with them, and it is satisfactory to him.
+ברגליו – it is not satisfactory to him.
+אא"כ נטנפו רגליו (unless his feet become muddy/soiled) – they are under the law of “when water is put,” anything that he would fill in a jar that is mentioned above, for water that comes up after it is under the law of “when water is put,” as it is explained above, because it is impossible for water to enter into it until they touch its outside (but the Halakha does not follow Rabbi Eliezer).
+
+Mishnah 6
+
+והם טהורין – even though an impure person stretched forth his hand and took it (i.e., the lupines), because they were not made fit/susceptible [for ritual impurity] in the water of the ritual bath, as it is written (Leviticus 11:34): “[as to any liquid that may be drunk,] it shall be become impure if it was inside any vessel,” just as a designated vessel which is detached and it makes fit/susceptible [for ritual impurity], even anything that is detached makes it fit/susceptible [for ritual impurity], excluding water that are in the pits/cisterns, ditches and caves that are not detached from the ground that do not make susceptible/fit [for ritual impurity] when do not make susceptible/fit [for ritual impurity] all the while that they are not detached.
+העלם מן המים (if he took them out of the water) – the lupines became fit/susceptible to receive ritual impurity in he detached waters.
+הנוגעים בקופה טמאים – that the basket is made first-degree of ritual uncleanness when an impure person touched it/came in contact with it, and the lupines that touch the basket are second-degree of ritual impurity.
+ושאר כל הטורמסים – that do not touch the basket.
+טהורים – for something that is second degree of ritual impurity does not make non-holy produce third-degree of ritual impurity.
+נדה מדיחתו (a menstruant rinses it off) – and it is not susceptible to receive ritual impurity in water that is attached to the cave.
+
+Mishnah 7
+
+ידיו טהורות – for we don’t require intention for non-holy produce. But if they were fruits/produce for tithes, and all the more so for heave-offering/priest’s due, his hands are ritually impure as they were, until he would intend to ritually immerse his hands.
+והפירות טהורים – and they were not made susceptible [to receive ritual impurity] (as they fell of their own accord) for this was not considered falling.
+ואם בשביל שיודחו ידיו (and if he gave thought that his hands should be rinsed off) – for he had intended to take the fruit/produce from the water, the fruit/produce is under the law of “when water is put,” (Leviticus 11:38), and they are fit/susceptible to receive ritual impurity from now on. For he had considered in this falling of fruit/produce to ritually wash his hands while lifting them up [out of the water], for these for him a liquid that ultimately will be intentional, and even though it is not intentional at the outset, they are under the law of “when water is put.”
+
+Mishnah 8
+
+ופשט אב הטומאה את ידיו לתוכה טמאה – for an earthenware vessel receives ritual defilement from a primary source of ritual impurity (i.e., a corpse) that touches him, his ritual immersion did not count, for even though he was in the ritual bath/Mikveh, because the waters that are in it (i.e., the dish) interpose between him and waters of the ritual bath/Mikveh.
+מגע טומאות טהורה – If it was not a primary source of ritual impurity that touched it, but rather a first-degree of ritual impurity, and he is called unclean [only by reason of] contact with unclean things, that is to say, he comes in contact with primary sources of ritual defilement, then the dish is ritually pure, for an earthenware vessel does not receive ritual defilement other than from a primary source of ritual defilement, and it is found that the dish was not defiled other than on account of impure liquids that were within it that had been defiled, and they go back and defile it, and because of this it does not defile, for the waters that were within it were dipped in the waters of a Mikveh/ritual bath and purified. But the rest of the liquids, as for example, wine, [olive] oil and milk, the ritual bath/Mikveh does not purify them, for they do not consider it the dipping of a vessel, filled with an unclean liquid, so as to make its surface level with the surface of the water into which it is dipped/contact between liquids (i.e., a ceremony of Levitical purification), therefore they return and defile the dish, for the Rabbis decreed upon liquids that they would defile, as a decree because of the liquid of a person afflicted with gonorrhea and/or a woman with a flux.
+
+Mishnah 9
+
+הממלא בקילון (if one draws water with the swipe and bucket for drawing water) – when the water is collected in one place and they (i.e., people) request to bring it to another field, they make for them a path that these waters can come in, and the name of that path that these waters are conducted [in a channel] is called a קילון /swipe and bucket for אם drawing water/duct, and up to three days this swipe and bucket does not dry up from the waters that were conducted/flowing into it, and they make the produce/fruit that fell into it susceptible [for ritual impurity], for these were done intentionally.
+רבי עקיבא אומר אם נגבו מיד – Rabbi Akiba does not argue with the first Tanna/teacher, for a mere קילון/swipe and bucket for drawing water does not dry until three days. And the first Tanna/teacher is speaking about a mere קילון/swipe and bucket. But this is found explicitly in the Tosefta (Tractate Makhshirin, Chapter 2, Halakha 9) that Rabbi Akiba admits that with a mere קילון/swape-pipe it is three days.
+
+Mishnah 10
+
+שנפו עליהם משקים – impure [liquids].
+אם רבו – the rain waters [were greater] than these [impure] liquids, they were nullified and purified.
+הוציאן כדי שירדו עליהם גשמים – that he reckoned them for rain [to fall upon them].
+אע"פ שרבו טמאין – for the rain waters themselves were ritually defiled.
+בלעו משקים טמאים – as for example, that the wood was dry from the outside, but within, the liquids were absorbed, even though that he took them outside in order that the rain would fall upon them, for he reckoned them for rain, and even so, they are ritually pure, for they did not come in contact with impure liquids, for they absorbed them.
+לא יסיקם אלא בידים טהורות (he should kindle them only with clean hands)- so that the hands do not ritually defile the rain waters that were considered and they would return and defile the oven, for a liquid defiles a vessel. But with ritually pure hands, he is able to kindle them in the oven, and the oven is ritually pure, but we don’t say that ultimately the impure liquid that is absorbed will come out on account of the kindling, for the fire controls the wood and when the flame seizes them (i.e., the wood), the liquids cease inside them, and they don’t go out when they kindle them in the oven.
+אם היו לחין (if they were wet/freshly cut) – these pieces of wood that had absorbed impure liquids and on account of their wetness/moisture, the liquids themselves came out from them, but if those liquids expunged the impure liquid that was absorbed and the liquids (i.e., the sap) were greater on their own than the absorbed [impure] liquid, [they are pure, according to Rabbi Shimon].
+טהורין – that they nullified them. But the Halakha is not according to Rabbi Shimon.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+מי שטבל בנהר – and the water that is upon him makes him susceptible [for ritual impurity] for they (i.e., the waters) were acceptable/intentional.
+והיה לפניו נהר אחר, ועבר בו – but the waters that are upon him from the second river are into acceptable/intentional and do not make him susceptible [for ritual impurity].
+טיהרו – the waters of the second river [purified him], waters that were brought up with him from the [initial] ritual immersion, and neither set of waters make him susceptible [for ritual impurity].
+דחיו – he (i.e., the other person, who was inebriated) pushed him [into the water].
+לשכרו – that his friend was inebriated and through his drunkenness pushed him and caused him to fall into the river.
+וכן לבהמתו – that as a result of his drunkenness, he caused his [fellow’s] animal to fall into the river, and the waters of ritual immersions that were upon him and upon his animal were intentional.
+טיהרו שניים – that were [upon him] through the drunkenness [of his fellow] and not acceptable/intentional.
+את הראשונים –[the waters of the first river which were made insusceptible] which were not acceptable/intentional
+ואם כמשחק – his fellow [in jest] pushed him into the river or his animal/beast, also the second waters are under the law of “when water is put” (Leviticus 11:38), and all of them (both the first and the second set of waters) are acceptable/intentional.
+
+Mishnah 2
+
+הנתזין (that splashed) – unintentionally.
+העושה ציפור במים (if one make a “bird” in water – producing bubbles by blowing through a tube) – that raises up over the waters an effervescence like bubbles.
+הנתזין- through the making of bubbles.
+ואת שבה – that is the water of the bubbles themselves. And there are those who have the reading:"העושה צנור במים" /He who makes a water pipe/duct/spout in the water, le the youths do like a kind of spout/duct of a reed or that of a hollow piece of wood to splash from it water in jest.
+ואת שבה – the water that remains in the duct/spout.
+
+Mishnah 3
+
+ובללן שינוגבו – mixed/stirred all the fruit in water, that when the water would be scattered upon all the fruit/produce, they would be dried up and withered more quickly.
+וחכמים אומרים אינן בכי יותן – And the Halakha is according to the Sages.
+
+Mishnah 4
+
+לעמקו בכי יותן ולרחבו אינו בכי יותן – when a person measures the depth of a cistern with a reed, the mark/trace of the water is recognized until what point they reach, and through this, one knows its depth, therefore, he desires the liquid that is on the marking/trace. But regarding its width, he does not want the liquid that is in the marking. And the Halakha is according to Rabbi Akiba, and Rabbi Tarfon retracted [his opinion] to teach according to his (i.e., Rabbi Akiba’s) words.
+
+Mishnah 5
+
+לידע כמה מים יש בו – he desires the liquid that is on the tracing mark, as we have stated [in the previous Mishnah], therefore, they are under the law of “when water is put” (Leviticus 11:38). But to know if there is water within it, he does not a tracing mark of liquid.
+ושבאבן – that is to say, that is on the stone also are pure, and there are not susceptible [to ritual -impurity].
+
+Mishnah 6
+
+החובט על השלח (he who beats upon a ]wetted [hide) – he strikes the leather after its washing in order to empty it of water.
+השלח – the leather as it is when he strips it from the animal, it is called שלח/(wetted) hide/fresh skin. It is the Aramaic translation of ויפשיטו ואשלחו/and they will strip it and I will flay it.
+שהוא מתכוין שיצאו עם הצואה – he intends that the water will flow out with the stains of excrement that were attached on them, therefore, it makes susceptible/fit [for ritual impurity] whatever that splashed from it and even when it is in the water. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 7
+
+העקל (on the ballast) – place on the rims of the ship where water collects there that comes in through the cracks/fissures of the ship.
+אם ניער (if he shook it) – to remove the water that is upon him, like, a person who shakes out his garment.
+לצרפה (to tighten it) – to check if the water enters into it or not. Another explanation: to strengthen it and to glaze/harden it/muzzle it, because when it is on the dry land, it split open on its own. And they bring it into the water in order that the water would steep in the water and would close up its fissures and cracks.
+מסמר לגשמים לצרפו – to strengthen and to harden it/glaze it, when the waters would come upon it afer it had been heated in fire.
+אוד (fire-brand/wooden poker) – wood hat part of it was consumed by fire.
+
+Mishnah 8
+
+קסיא של שלחנות (sheet spread over a set table to protect it from flies) – a covering that they would cover the table so that water or something of filth or excrement would fall upon the food.
+והשיפא של לבנים (shavings or mat used for covering bricks) – a matting of bulrushes or of reed-grass that they would cover on the bricks to protect them from rains. And theses are like so that the wall may not suffer from the rain which are not under the law of “when water is put” (Leviticus 11:38).
+אבל אם ניער – that he intended to rinse them, behold they are under the law of “when water is put.”
+
+Mishnah 9
+
+כל הנצוק טהור (an uninterrupted flow of a liquid poured from vessel to vessel is pure) – if he empties from a ritually pure vessel to an impure vessel, what is in the uppermost is ritually pure, for an uninterrupted flow of a liquid is not a connection, except for those which are considered, because the jet of a viscous mass, when poured out and stopped, bounds backwards (and the connection with eh mass in the unclean vessel is not suddenly severed – see also Tractate Taharot, Chapter 8, Mishnah 9: an uninterrupted flow, a current on slanting ground and…, are not considered a connection of the two liquids, either for communicating uncleanness or for producing cleanness), when the continuous flow is stopped, the remainder returns upwards.
+חוץ מדבש הזיפים (except for the thick honey) – there are those who explain good and important honey, and because of its importance, they make it thick/viscid and mix into it worthless matter. But there are those who say, it is on account of the name of its place that it comes from Zif. It is like (Psalms 54:2): “When the Ziphites came and told Saul: [“Know David is hiding among us].”
+והצפחת (or a tenacious batter dripped on a hot griddle/a sort of waffle) – food made from flour and הhoney and it is so soft that they are able to pour it and similar to it (Exodus 16:31): “it tasted like wafers in honey.”
+המקפה (pulp/stiff mass of grist) – a cooked dish that is not soft nor hard but rather a formation of a coagulated substance/froth that is called מקפה.
+של גריסין (a dish of pounded grains) – grounded/milled beans or beans in a mill
+ושל פולים – complete that are not grist in the mill.
+מפני שהיא סולדת לאחוריה (because it shrinks backward) – when the continuous flow is stopped, that continuous flow/jet returns that flows gently that part of it was in impure liquids that were in the lower vessel and were conducted in a channel above to liquids that are in the pure upper vessel, and it defiles everything that is in the upper vessel.
+
+Mishnah 10
+
+המערה מחם לחם – here also it is concerned with liquids that are in the upper vessel that empties from it which are pure/clean, and that the lower vessel that empties into it are impure.
+מצונן לחם טמא – that the lower [vessel] there brings up vapor to the upper cold vessel and defiles it, that the cloud [of vapor] that rises from the hot [in the lower vessel] is considered like liquid.
+וכוחו של תחתון יפה (that the force of the lower was stronger) – that its heat is greater than that of the upper [vessel]. But the Halakha is not according to Rabbi Shimon, for since the upper [vessel] is hot, even though the lower [vessel] is hotter than it (i.e., the upper vessel), the activity of the lower [vessel] is not recognized in the upper [vessel] and does not defile it.
+
+Mishnah 11
+
+המגיסה בקדירה (she stirs the pot) – she turns with a spoon that is in her hand the cooked dish in the pot.
+אם הזיעה ידיה – from the vapor of the pot, her hands are made unclean/defiled as if she touched the liquid that is in the pot.
+היו ידיה טמאות – if her hands sweated, the sweet is defiled on account of her hands and the pot is defiled, because the vapor makes a connection between the sweat that is on her hands to the liquids that are in the pot.
+ר' יוסי אומר אם נטפו – the pot is not impure unless they dripped a drop at a time from the sweat that is in her hands into pot. But the Halakha is not according to Rabbi Yossi.
+היין שבכף טהור – and it doesn’t make it susceptible/fit [to receive ritual defilement], but it was not considered to be a liquid until he would empty it into the [other] vessel. And it is like he lacks a designation of liquids in regard to susceptibility [for ritual impurity, so also he lacks a designation of liquids regarding defilement and regarding wine poured as a libation.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+המעלה פרותיו לגג מפני הכנימה (he brought his produce onto the roof because of vermin) – worms that grow in the produce. It is the language of (Exodus 8:13): “and vermin came upon [man and beast].”
+אם נתכוין לכך – that he intended that dew should fall upon them.
+שיש להן מעשה – as for example, if they would pour upon them dew intentionally, they would render it fit [to receive ritual defilement].
+
+Mishnah 2
+
+המעלה את האגודות (if he takes up on the roof bunches – herbs – which had been lying in the market houses) - of vegetables/greens.
+ואת הקציעות (figs packed) – they crush the figs in a mortar/mortar-shaped cavity and make them like large loaves, and hey are called קציעות/packed figs.
+שימתינו (that they may remain fresh) – it is the language of moisture. And similar to it is found in the Gemara in the chapter "לא יחפור"/One should not dig/hollow out (Chapter 2) [Tractate Bava Batra 18a):"מיתנא קשה לכותלים" (the actual term found in the printed editions of the Talmud is דהבלא /vapor) that is difficult for the walls).
+אינו בכי יותן – if dew fell upon them.
+כל האגודות – [all the bunches] of greens/vegetables.
+של בית השוקים טמאים– because he sellers are accustomed to sprinkle upon them water in order to moisten them and they are made fit to receive ritual defilement, and the hands always handle/touch them. Therefore, they are presumed to be defiled.
+מפני משקה הפה – even though that they don’t sprinkle water upon them when they are moist, nevertheless, they regularly put upon them liquid that comes out from the mouth in order to remove the dust that is upon them, and through this they are made fit for [receiving ritual defilement]. But there is a dispute between the first Tanna/teacher and the Rabbi Meir in a place where they do not regularly moisten them with liquid from the mouth; according to Rabbi Meir they are ritually pure, but according the first Tanna/teacher, in every manner they are ritually impure, for even with moist things that they place upon them water. And the Halakha is according to the first Tanna/teacher.
+הקמחין והסלתות של בית השוקים טמאים – because they stir/wash the grain in water prior to grinding them and they are made fit [for receiving ritual impurity]. And the hands are always handling/touching them. Therefore, they are presumed to be ritually impure.
+החילקה (split grain, grist, grits) - wheat that is pounded and each kernel/stone is divided into two.
+טאגיס (mass of groats of wheat, barley) – that each kernel/stone is divided into three parts.
+טסגי (pearl barley/barley groats)- each stone/kernel is divided into four parts.
+בכל מקום – even not in the house of the market place, for everyone sprinkles water upon them.
+
+Mishnah 3
+
+חוץ משל מוכרי משקה – because they come in contact with/touch them while the liquid is moist on their hands, but they are not strict on the staining/making palatable by moistening , for their shells (i.e., of the eggs) protect them.
+ואם היו מוכרים עמהם פירות יבשים – because they dry their hands in order that they do not soil the fruits,, they dry their hands also prior to their touching the eggs.
+כל הדגים בחזקת טומאה – because they are made susceptible [for ritual defilement] in the water, and that which is impure/unclean and that which is pure/clean touches it.
+חתיכת האלתות (a piece of a large fish/Iltith)- a species of fish that is regularly sold piece by piece. And there is a place whose name is אלתות/Iltith, and there they hunt it and sell it.
+ודג המצרין – a very small fish that they bring from it filled basket in Egypt.
+וקולים האספנין (Spanish colias, a kind of tunny fish)- a species of fish whose skin is very soft and they call it אלשביט, and these three species, the water does not make them susceptible [for ritual defilement] like other fish, because they llive a long while after their being hunted, after they are made into food, that is, after their death, we don’t put water upon them, because the water causes loss to them. But the Halakha is not according to Rabbi Yehuda.
+כל הציר בחזקת טומאה – for mere brine that upon which water is put and the hands touch them.
+ועל כולם – whether eggs [or] whether fruit [or] whether brine, a common, uneducated person is believed to state that they were not made susceptible [to receive ritual defilement].
+
+מפני שמפקידים אותן – for all the fruit they store them with a common, uneducated person, but if he is not trustworthy/reliable, how can they store them? But fish, they do not store with him, therefore, he is not trustworthy/reliable.
+ציר טהור – that it is known regarding it that it was not made susceptible [to receive ritual defilement] through liquids.
+שנפל לתוכו מים כל שהוא טמא – for any amount of water makes them susceptible [to receive ritual defilement], and once it is made susceptible, its presumption is that it is impure, for the hands handle them. And the Halakha is according to Rabbi Eliezer ben Yaakov
+
+Mishnah 4
+
+שבעה משקין הן- because it is stated regarding ritual impurity of foods (Leviticus 11:34): “As to any food that may be eaten, it shall become impure if it came in contact with water,” I have [established] only water, from where [do I learn] to include wine and [olive] oil, and milk and honey and blood and dew? The inference teaches us (Leviticus 11:34): “as to any liquid that may be drunk/וכל משקה אשר ישתה",” and if "וכל משקה"/as to any liquid, I might think, mulberry juice, pomegranate juice and the rest of all the fruit juices, the inference teaches us, “[if it came in contact with] water;” just as water is particular that it lacks an epithet, even wine and [olive] oil and milk and honey and blood and dew, lack an epithet, excluding mulberry juice and pomegranate juice and the rest of fruit juices that have an epithet, but bees honey lacks an epithet, for it is called merely honey. And further, we learned in the Tosefta of [Tractate] Shabbat in chapter 9 (Halakhot 24-28): From where do we learn [in the Torah] that blood is a liquid? As it states (Numbers 23:24): “And drink the blood of the slain.” From where [in the Torah] do we learn that wine is a liquid? As it states (Deuteronomy 32:14): “And foaming grape-blood was your drink.” From where [in the Torah] do we learn that honey is a liquid? As it states (Deuteronomy 32:13): “He fed him honey from the crag.” From where [in the Bible] do we learn that [olive] oil is a liquid? As it states (Isaiah 25:6): “A banquet of rich viands/liquid oils.” From where [in the Bible] do we learn that milk is a liquid? As it states (Judges 4:19): “She opened a skin of milk and gave him some to drink.” From where [in the Bible] do we learn that dew is a liquid? As it states (Judges 6:38): “He squeezed the fleece and wrong out the dew from the fleece, a bowlful of water.” From where [in the Bible] do we learn that the tears of the eye are a liquid? As it states (Psalms 80:6): “Made them drink great measures of tears.” From where [in the Bible] do we learn that the water of the nose is a liquid? As it states (Jeremiah 9:17): “That our eyes may run with tears, our pupils flow with water.”
+דבש צרעים טהור (hornets’ honey) – that is not considered a liquid, for it doesn’t defile nor does it make susceptible to receive defilement.
+ומותר באכילה – that you should not say that since the hornet is the creeping insect of the fowl and it is impure, the honey that comes from it would also be impure, for you might think that I would say that specifically the honey of bees is included by Scripture to be permitted, for it lacks an epithet, but the honey of hornets which has an epithet would not be permitted, it comes to teach us that the honey of hornets is pure and permitted, because of what they said: the honey of bees is permitted because they bring them into their bodies and they don’t furnish it from their bodies, the honey of hornets also brings them into their bodies but does not furnish it from their bodies.
+
+Mishnah 5
+
+בין גדולים – liquids that come out/exude from the anus/end of the rectum.
+בין קטנים – urine.
+ודם הקזה לשתיה (letting blood, opening a vein) – the letting of blood [from a vein] that he intended to provide as drink for the animals, and beasts or to the Canaanite [slaves].
+מי חלב – this is the whey/curdled milk that is separated from the cheese when they curdle the milk and congeal it in rennet, it makes the seeds susceptible [for receiving ritual impurity].
+ומוחל כשמן (and the sap/thin secretion is like oil) – black waters hat come out from the olives.
+שאין מוחל יוצא מידי שמן (for the sap is not wholly freed from particles of oil) – and it itself is sap/a thin secretion. According to Rabbi Shimon, it is fruit juice and it is not considered a liquid, but is susceptible [to receive ritual impurity] because of the remnants of oil that are in it.
+ר' מאיר אומר אע"פ שאין בו שמן – the sap itself is considered a liquid and it is susceptible [to receive ritual impurity] and it defiles. And the Halakha is according to Rabbi Meir.
+דם השרץ כשבשרו – and combines like the size of a lentil, as it is written regarding the eight reptiles (Leviticus 11:29-30): “The following shall be impure for you [from among the things that swarm on the earth: the mole, the mouse, and great lizards of every variety; the gecko, the land crocodile, the lizard, the sand lizard and the chameleon],” to include its blood that defiles like its flesh, it is able to make the seeds/semen susceptible [to receive ritual defilement], as Scripture teaches (Leviticus 11:29): “The following shall be impure for you” – it is impure, but it does not make the seeds/semen susceptible [to ritual defilement].
+
+Mishnah 6
+
+ואלו מטמאים ומכשירים – that they themselves are impure liquids and they defile and make susceptible [to receive ritual defilement] as one..
+זובו של זב – as it is written (Leviticus 15:2): “[When any man has] a discharge [issuing from his member,] he is impure.”
+ורוקו – (Leviticus 15:8): “If one with a discharge spits [on one who is pure].”
+ומימי רגליו – (Leviticus 15:3): “The impurity from [his discharge] shall mean the following –“/"וזאת תהיה טומאתו" – [the word] "וזאת"/and this – to includes urine.
+ורביעית דם מן המת – as it is written (Numbers 19: 13): “Whoever touches a corpse, the body of a person [who has died],”/"כל הנוגע במת בנפש האדם" – “the body of a person is a quarter-log of blood, as it is written (Leviticus 17:11): “it is the blood, as life, [that effects expiation]”/"כי הדם הוא בנפש [יכפר]"(note that there is a slight variant in the way the verse is read from what Bartenura writes: "כי הדם הוא הנפש").
+ודם נדה – as it is written (Leviticus 15:33): “and concerning her who is in menstrual infirmity”/"והדוה בנדתה" - just as that which flows from her, is impure like her.
+שכבת זרע אינה מכשרת – that it is not considered a liquid, and it has the epithet.
+דם הנדה אינו מכשיר – a thing that a person with abdominal troubles/piles that he also does not make susceptible [to receive ritual impurity].
+דם המת אינו מכשיר – that since he died, his blood has left the category of a liquid. But the Halakha is not according to any one of these Tannaim/teachers, but rather, all of them defile and are susceptible [to receive ritual defilement] according to the first Tanna/teacher [of the Mishnah].
+
+Mishnah 7
+
+ואלו לא מטמאין – even if they departed/left from that which is impure as for example, from the man with a flux (i.e., gonorrhea) and similar to it, as it is written (Leviticus 15:2): "זובו טמא הוא"/”[when any man has] a discharge [from his member], he is impure” (Bartenura’s commentary writes: "בזובו טמא הוא" which does not exist in that form anywhere based upon my examination of a concordance), he and his discharge/flux are impure, but his sweat nor his ill-smelling moisture/secretion nor his excrement are impure.
+והליחה סרוחה – that exits from the abscess, and the same law applies with regard to spittle of an ill-smelling secretion/purulent substance [of a man].
+והראי – filthy matter/excrement, like והרעי/excrement.
+ודם היוצא עמהם – with the moisture/secretion and the excrement.
+ומשקה בן שמונה (and the liquid excreted with a stillborn child at eight months) – all the liquid that came out from the non-viable/premature birth of eight months, as for example, his blood, and his spittle and his urine, for a living eight-month-old baby is like a stone.
+חוץ מדמו – that defiles like the blood of a viable child. But the Halakha is not according to Rabbi Yossi.
+אע"פ שיוצאים נקיים – that he discharges them [from his bowels] in the path of the privy that are clear like they were when he drank them, nevertheless they do not make susceptible [to receiving ritual impurity], for they exited through the privy.
+ר' אלעזר מאמא באלו – for they are considered liquids, and defile and make susceptible [to receive ritual impurity]. But the Halakha is not according to Rabbi Eliezer.
+חלב הזכר טהור – for it is not considered liquid. And this is the Halakha.
+
+Mishnah 8
+
+חלב האשה מטמא – makes it fit/susceptible to receive ritual impurity. But if it (i.e., the milk) was defiled or that the woman was impure, it defiles according to the law of impure liquids that the designation/law of liquids has.
+לרצון – that is milked intentionally.
+ושלא לרצון – as for example, milk that drips from her breasts.
+שאינו מיוחד אלא לקטנים – that unspecified is not considered all that much
+שדם מגיפתה טמא (that the blood flowing from a woman’s wound is impure) – the blood that comes out from her wound is impure, for they are compared to the “blood of the slain”/דם חללים (see Numbers 23:24) which is called liquid, for what difference is it to me killing completely or killing [only] half.
+שדם מגיפתה טהור – for the blood of an animal is not called “the blood of the slain”, for it is written regarding a human.
+סלי זיתים וענבים יוכיחו – for one who presses/wrings them (i.e., olives and/or grapes) out for medical purposes it is impure, but nevertheless, with approval/intentionally are impure, but unintentionally, they are ritually pure. Even the milk, even though that one yields milk for medicinal purposes, it is impure, when it is milked unintentionally/without approval, it is law that it would be pure: and when it is not with approval/unintentional, that which comes out from the olives and grapes is not considered liquid until it comes out with approval/intentionally.
\ No newline at end of file
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+Bartenura on Mishnah Makhshirin
+ברטנורא על משנה מכשירין
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Makhshirin
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-sefaria.org
+
+Bartenura on Mishnah Makhshirin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כל מעשה שתחילתו לרצון (a liquid the contact with which is welcome at first) – that it is satisfactory (i.e., rainfall) for it with those liquids, in order that the dish be rinsed or for other usages.
+אע"פ שאין סופו לרצון (though finally it may be unwelcome/injurious) – when it fell on the fruit/produce, it was not satisfactory for it, even so it is that which makes it fit to become ritually unclean. Alternatively, it may finally be welcome, when they fell upon the fruit/produce. But at the beginning of their coming, the matter was difficult in his eyes, everything is fit to become ritually unclean.
+הרי זו בכי יותן – that is to say, the foods that these liquids fell upon, are made fit to become ritually unclean from here and onwards. For no food is susceptible to receive ritual defilement until water or one of the seven liquids (see Tractate Makhshirin, Chapter 6, Mishnah 4) which are water, wine, [olive] oil, milk, honey, blood and dew, as it is written (Leviticus 11:38): “that if water is put on the seed and any part of a carcass falls upon it, it shall be impure for you; it is written as "יתן" but we read it as "יותן". Just as "יתן"/he will place is satisfactory for it, even something "יותן"/that is placed upon it is satisfactory for it.
+מטמאין לרצון ושלא לרצון – since they are impure, their defilement and their fitness to become unclean come together as one, and if they (i.e., one of the seven liquids) fell on the fruit, even not being welcome, they defile them, for we don’t require that it is satisfactory for it but rather, that the liquid comes prior to the defilement, as it is written (Leviticus 11:38): “that if water is put on the seed,” and afterwards “and any part of a carcass falls upon it.” But when the liquid and the defiling agent come together as for example that the liquids are defiled, we don’t require that it is satisfactory for it.
+
+Mishnah 2
+
+המרעיד את האילן – he shakes it (i.e., the tree).
+או את הטומאה – as for example that he brought there an unclean raven/crow or an olive’s bulk of from a corpse or a carrion (i.e., an animal that died a natural death) and it remained between the branches of the tree.
+אינו בכי יותן - if on account of this shaking/vibration rain waters fell that were in the tree on the fruit that is underneath it, they were not made fit for Levitical uncleanness.
+היוצאים ואת שבו – liquids that exit on account of the trembling, and liquids that remain on the train and fell afterwards on the fruit are made fit [to receive Levitical uncleanness], they are considered as if they are detached [from the tree].
+מפני שהוא מתכון שיצאו מכולו (because the man intends that they should fall – from the tree – in its entirety) – he intended to remove all the water from the tree, and that which remains did not occur to his mind, and are not made fit [to receive Levitical impurity].
+
+Mishnah 3
+
+המרעיד את האילן – to cause its fruit to fall down.
+ונפלו על חברו – on another tree. And from that tree, they fell on seeds and on vegetables that are attached to the ground, and liquid drips on those seeds from the water that regularly waters them or from rains that fell upon them.
+בית שמאי אומרים הרי הן בכי יותן – for since he would know that these fruits would fall upon those seeds that have water dripping upon them, it reveals his intention that it is satisfactory for him, and the fruit that fell upon those seeds were made fit to receive Levitical defilement.
+ובית הלל אומרים אינן בכי יותן - since they did not fall directly from the tree on to the seeds but from the tree to another tree [first].
+חלי קופרי – this was his surname.
+טבעון – name of a place.
+עד שיתכוין – and these since they fell from one tree to another tree or from bush to bus, this is not intention, and he states the reasoning of the School of Hillel.
+
+Mishnah 4
+
+הנוער אגודה של ירק – as for example, herbs that rain fell upon them, or that water fell upon them unintentionally, and he shakes it in order that the water leaves.
+חוששים אנו- in astonishment. Meaning to say, according to your words, we should be concerned also for this (i.e., that the water drops from leaf to leaf).
+המעלה שק מלא פירות – that water fell unintentionally and they brought it up and placed it on the bank of the river.
+התחתון טהור – that is to say, even the bottom one is pure, and all the more so, the top one.
+
+Mishnah 5
+
+המוחק את כרישה (a person who rubs – the wetness off – the leek) - he presses/squeezes the leek in order that the dew leaves it.
+כרישה – leeks in the language of Scripture (see Numbers 11:5, PUROSH in the foreign language, and in Arabic KURAT.
+והסוחט בשערו ובכסותו (and he who wrings out his hair with his garment) – that he was coming on the path and rain fell on his hair and on his garment, and he wrings them out in order that the water would leave.
+ואת שבו – the remaining liquids that fell afterwards on the fruit.
+מתכוין שיצאו מכולן – that he intended to remove from them all the water, but it is was not his intention concerning the remainder. Therefore, it is not fit for Levitical uncleanness, according to the School of Hillel of the beginning of the chapter (see Mishnah 2).
+
+Mishnah 6
+
+הנופח – [he blows] with this mouth.
+בעדשים – that spittle exited upon them from his mouth with his blowing, and the spittle that comes out from the mouth is considered from the derivatives of water.
+אינן בכי יותן – since he did not intend for this [to occur].
+וחכמים אומרים בכי יותן – since he intended to blow, and it is the manner of the spittle to leave through blowing. And the Halakha is according to the Sages.
+האוכל שומשמין – as for example, that he placed sesame in one hand, and a finger that was on his second hand he places into his mouth to moisten with spittle and he places it on the sesame that is in his other hand and they become attached and he brings in his finger into his mouth and eats, and on account of this, the hand that the sesame was in is moistened. And there is liquid dripping.
+ר' שמעון אומר אינן בכי יותן – for he intended to moisten his finger, but not to moisten the hand that the sesame was in. But the Rabbis hold, since that he considered/planned with his finger, he makes it fit for Levitical uncleanness even unintentionally, as is taught in the Mishnah at the beginning of our chapter (Mishnah 1): “Any liquid which in the beginning is acceptable, even though at the end it is not acceptable…is under the law of “if water is put [on the seed and any part of a carcass falls upon it, it shall be impure for you]” (Leviticus 11:38). But Rabbi Shimon holds, that it was not acceptable at the beginning other than the moistened liquid of the finger alone. But the remainder that was moistened by the hand was never acceptable. But the Halakha is not according to Rabbi Shimon in our entire Mishnah.
+הסריקין (the robbers. See also Tractate Gittin, Chapter 5, Mishnah 6) – (Judges 11:3): “Men of low character gathered about Jephthah [and went out raiding with him].” We translate into Aramaic: “reckless men.” The language of an אילן סרק /a tree which bears no fruit. Another explanation: סריקין/thieves, for such is the language of Ishmael who calls thieves סראקין/unsavory. And there are those who have the reading: סקרין , the language that there weren’t robbers in the Judea among those who were killed in the war [as described] in the chapter (the fifth chapter of Tractate Gittin, Chapter 5, Mishnah 6) הנזקין (see Tractate Gittin, folio 55b, meaning robbers and violent men.
+בשבולת הנהר (the current of the river, the rapid stream) – the path of the river and the running of its waters. It is the language of (Psalms 69:3): “the flood sweeps me away.”
+להביאן עמו – that he was not able to carry them, and he floated them down the river.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+זיעת בתים טהורה – it does not make the seeds susceptible to receive ritual uncleanness.
+זיעתו טמאה – that it is on account of the [drawn] water, and specifically it comes with drawn water, but not if it comes with water that is fastened to something that is unclean that are not susceptible, for even though that currently they are however detached, it was not done intentionally.
+
+Mishnah 2
+
+מרחץ טמאה – of drawn waters.
+זיעתו טמאה - it makes the produce susceptible and defiles them.
+וטהורה – meaning to say, the sweat coming from a bathhouse is clean, as for example, the bathhouse of the waters of a fountain which are not drawn water, this is subject to [the laws of] “If water be put” (Leviticus 11:38: “But if water is put/וכי יותן מים upon seed grain [and any part of a carcass falls upon it, it shall be unclean for you],” for the sweat makes the produce susceptible [to receive ritual uncleanness].
+אם טמאה – the pool, all the sweat [of the walls] that the house produces on its account makes it susceptible and defiles it, but where it is not on its account, it is the sweat of [the walls of] the house and is pure.
+
+Mishnah 3
+
+ברזל טמא – that came from shards of impure vessels.
+שבללו (that one smelted) – that one planed/scraped and combined with pure iron that comes from the wrought metal/polished block (see also Tractate Kelim, Chapter 11, Mishnah 1),
+אם רוב מן הטמא טמא – the Sages decreed on metal vessels that were defiled and broken and were melted and made of them vessels that would return to their former defilement until he would sprinkle [water] upon them on the third and seventh [days] and immerse them and their sunset would come.
+גסאריות (pots) – like a kind of pots that were made to urinate in them. And in the Arabic language we call them BISRIASH.
+שישראל ונכרי מטילים לתוכן – urinate into them. And the urine of a heathen is ritually impure, for they (i.e., the Sages) decreed that they would be like those with a flux/gonorrhea for all their matters.
+מי שפיכות (water that is poured out, dirty water) – water that they washed with and they pour them - outside, and they are under the presumption of being ritually impure.
+אימתי- are dirty waters/waters that are poured out voided in a majority [of rain water].
+בזמן שקדמו – that they (i.e., the dirty waters, water that is poured out) [came first] and afterwards the rainwater increased [as a majority] and purified them.
+אבל אם קדמו מי גשמים – even if a bit of rain water fell upon them, they are impure.
+
+Mishnah 4
+
+המטהר את גגו (if one scrubs his roof) – We have the reading "המטהר את גגו" /if one purifies his roof. But there are those who have the reading, "הטורף את גגו"/if one scrubs his roof, meaning that he plasters his roof with plaster or lime to even it out. And the water that one places upon it when one purifies it or when one merely plastered it, they pour it (i.e., the water) and they purify itr, and similarly the water that one washes with them his clothing.
+וירדו עליהן גשמין – which are pure waters. And the roof or the clothing drips water.
+אם רוב מן הטהור טהור – as for example, if it would drip thin drops at the outset and afterwards it would drip thick drops, it is sure that the majority [of the water] is from the pure [water].
+אם הוספיו לנטף – that the drops hurry to descend one after another more than at the outset, it is pure, for they certainly are the majority, and even if the drops themselves are larger from what they were at the beginning. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+רוחץ בה מיד – on Saturday night, and one does not need to wait until it warms up, for since that the majority are heathens, it was warmed with the knowledge of the heathens.
+אם יש בה רשות – the kingdom is called the authority/power (i.e., usually, it refers to the Roman government in Mishnaic times in the Land of Israel), because the license/permission/power is in its hand to do according to its will. But not specifically a king, but if there was there an important man, who has ten servants that warm up for him ten kettles of water at one time, it is permissible to wash in it immediately, and even though the majority of the city is Israelite. For we say, for the sake of that important person [the waters] were warmed up.
+
+Mishnah 6
+
+היה בה ירק, נמכר -vegetable that was detached on the Sabbath, is sold on Saturday night.
+אם רוב נכרים לוקח מיד – for since that the majority [of people] are heathens, I was detached with the knowledge of the heathens.
+כדי שיבואו ממקום קרוב- where there are vegetables there. But even though that perhaps it was brought from a far-off place, one does not need to wait other than in order that they can harvest vegetables from a nearby place that has vegetables, and bring it from there. For the Sages did not say to wait until evening in order that it be done, but rather as a decree lest [a Jew] say to a heathen on the Sabbath: “Go and bring [vegetables],” and when he sees that he has to wait until evening in order that this thing will come, even from a nearby place, he should not say to a heathen to bring it to him on the Sabbath.
+ואם יש שם רשות לוקח מיד – that it is with the knowledge of an important person that they regularly always bring, and not with the knowledge of the Israelite that they brought it.
+
+Mishnah 7
+
+אם רוב נכרים – and it is permitted to feed him (i.e., the baby) un-slaughtered carrion and torn animal flesh, forbidden animals and reptiles by hand (see Talmud Ketubot 15b).
+ואם רוב ישראל ישראל – and it incumbent [upon them] to restore to him his lost object like an Israelite. And by that change of expression (i.e., that the majority were Israelites), it was intended to add something new and unexpected here that we remove money from the hand of an Israelite that took possession of it, but we don’t say, establish that the money is in his possession from presumption that he had taken possession of it until he provides proof how that he is an Israelite.
+מחצה על מחצה ישראל – regarding matters of damages, that if his ox gored the ox of an Israelites, he pays only one-half damages. But he does not pay full damages according to the law that an ox belonging to a heathen that gored the ox of an Israelite, that whether it is an innocent [ox]/תם or a warned/מועד [ox], it pays full damages, for he could say to him: “Bring proof that I am not an Israelite and pays. But to the remainder of all things here is doubt, and we judge him stringently. Whomever killed him, is not killed for him. If he betrothed a woman, she requires a Jewish bill of divorce from doubt. But he is not like a complete Israelite until he ritually immerses for the sake of conversion.
+אחרי רוב המשליכין – that is after the heathens and even though they are the minority. And even if there was only one heathen woman there, she is suspected of those who abandon. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+רוב נחתומים – if most of the bakers are heathen, the bread is forbidden, for the bread of heathens is from the eighteen matters that they decreed on that day [that Rabban Gamaliel was deposed as head of the Sanhedrin] (see Tractate Shabbat, Chapter 1, Mishnah 4 and the Bartenura commentary there].
+פת עיסה – clean/white bread.
+פת קיבר (eaters of black bread) – bread that is not pure/white.
+אחר רוב אוכלי פת קיבר – if the majority of them are heathens, the bread is forbidden. Alternatively, one can explain: after the majority of the bakers, after the majority of those who eat white bread, etc. If the majority of them are members of the order for the observance of the Levitical laws in daily intercourse, the bread is ritually pure and there is no need to tithe. But if the majority are those not observing certain religious customs regarding tithes and Levitical cleanness, the bread is ritually impure and one needs to tithe.
+
+Mishnah 9
+
+הולכין אחר רוב טבחין – if the majority are Israelite butchers, the meat is permitted. For the Halakha is not according to Rav who stated that meat that was concealed from the eye is prohibited. But Rav establishes our Mishnah with regard to a case where a person stands and sees from the time that it (i.e., the meat) is slaughtered until it fell, but he did not know who slaughtered it.
+
+Mishnah 10
+
+אם רוב מכניסין לבתיהן פטור - from tithing (see also Tractate Maaserot, Chapter 1, Mishnah 5).
+למכור בשוק חייב – that the majority brings [produce] to sell in the marketplace, it is from the house they bring it, and it is already liable [for tithing]. Another explanation: If the majority [of people] bring it into their homes, they are exempt [from tithing] because they regularly tithe prior to bringing it into the house in order that they would be able to eat from them [other than a snack/incidental meal]. For after they brought them into the house, they have immediately become susceptible for tithing. Therefore, what falls from them on the path/road is exempt from tithing, because it is under the presumption of having been tithed, but when they bring them [into the marketplace] to sell, it is the manner to bring them in as eatables forbidden pending the separation of sacred gifts/טבל, because one is able to eat from them an incidental meal/snack, therefore, that which falls from them is not under the presumption of being tithed.
+אם רוב נכרים ודאי – Rabbi Meir, according to his reasoning, who holds that there is no acquisition [of land] for heathens in the Land of Israel to release them from tithing, and produce that grew in the fields of heathens are liable for tithing, for the heathen simply did not tithe, therefore, they are definitely eatables forbidden pending the separation of sacred gifts/טבל.
+ואם רוב ישראל דמאי – according to the law of produce that is found in the hands of commoners [who are generally observing certain customs regarding tithes and Levitical uncleanness], that one needs to separate from them the tithe of the tithe (i.e., the tithe that the Levite gives to the Kohen) and the Second Tithe.
+וחכמים אומרים וכו' – the Sages hold that there is acquisition [of land] for heathens in the Land of Israel to release them from tithing. But there wasn’t an Israelite who would put [his produce] into it (i.e., the storage bin). Everything is doubtfully tithed, for the produce of that Israelite, for they (i.e., the produce) is liable [for tithing]. And the Halakha is according to the Sages.
+
+Mishnah 11
+
+פירות שניה שרבו על של שלישית – The first year and second [year] of the Sabbatical cycle one [has the] practice [of giving] First Tithe and Second Tithe on them, and similarly in the fourth and fifth [years]. But in the third and sixth [years], [one gives] First Tithe and the Poor Man’s Tithe.
+ושל שביעית – which has In it the sanctity of the Seventh Year and one is exempt from the tithe. And in regard the matter of all of these laws, it is taught that one follows after the majority.
+מחצה למחצה להחמיר – But in regard to a doubt of Second Tithe and the Poor Man’s Tithe, he should separate out one tithe, and profane the produce over the money, and separate the divide up the produce among the poor and consume the monies [of Second Tithe] in Jerusalem. But in regard to doubt regarding Seventh Year produce, they are liable for tithes and liable for the Holiness of the Seventh Year [produce] to not use them for business or for puffed up cheeks, and they are liable for removal of tithes (see Deuteronomy 26:13).
+
+Chapter 3
+
+
+
+Mishnah 1
+
+שק שהוא מלא. מעלות המערה – that is filled with water.
+כל ששאבו (all that absorbed) – the fruit from the moisture of the water, therefore, it is [under the law of] “when water is put on” (Leviticus 11:38), for it is satisfactory for him that the fruit absorbs from the water, and through this, they appear thick and swollen.
+רבי יהודה אומר כל שהוא כנגד המים וכו' (Rabbi Yehuda says: Whatever is over against the water) - But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+חבית (jar) – of earthenware or soft stone vessel that is like earthenware. But the rest of the vessels that did not observe so much until the fruit that are within them absorb.
+שאבו – the fruit became moistened and liquid was dripping on them. This is our reading.
+ושאר כל המשקין טהורים – the rest of the seven liquids (see Tractate Makhshirin, Chapter 6, Mishnah 4: milk, [olive] oil, honey, blood) that make something fit to become susceptible for receiving Levitical uncleanness, the fruits are ritually pure that are within the jar if they were moistened by them. For specifically water and wine and vinegar which are thin and clear, they are absorbed in the jar because of their thinness and the fruit absorbs [liquid] from them. But [olive]oil, honey, milk and blood and dew, are thick, and because of their thickness they are not able to be absorbed within the vessel so much until the fruit that is within the jar absorbs from them. Therefore, they are not [included] in “when water is put on” (Leviticus 11:38).
+שאין הקטנית שואבת – as for example, split beans and beans and things like them. But the Halakha is not according to Rabbi Nehemiah.
+
+Mishnah 3
+
+הרודה – that was kneaded in fruit juice but was not made susceptible to receive Levitical uncleanness.
+רבי מאיר מטמא – meaning to say, the bread is made fit to receive Levitical uncleanness on account of the wine that was absorbed in it. Alternatively, if the wine was impure/unclean, Rabbi Meir declares it impure on account of the impure wine that was absorbed in it (i.e., the bread).
+ר' יוסי מטהר בשל חטים – and the Halakha is according to Rabbi Yossi.
+
+Mishnah 4
+
+המרבץ את ביתו (he sprinkles his house) – he sprinkles water in it in order that the dust should not rise up.
+וטננו (and the wheat grew prepared for grinding) – it became moistened. It is the language of moist and fat soil, that its explanation is a moist field in the first chapter of [Tractate] Moed Katan [6b].
+אם מחמת הסלע – a rock from the Six Days of Creation, and it is the floor of the house and through this, the wheat became moistened.
+המטנן בחול (one who prepares [fruit] by mixing with sand) – he who prepares fruit in sand in order that he can moisten it, that is to say, that they will be moistened, that they will receive from the moisture of the sand.
+הרי זה בכי יותן – for there is no sand without water.
+
+Mishnah 5
+
+נגוב – dry.
+אינו חושש שמא נתן בה חטים וטננו (and he does not scruple lest he put it in grains of wheat and they grow damp) – this is what he said: If he placed on it is wheat, he does not feel pain lest they were moistened.
+כשהטל עליהם – as for example, that he would lease it for his work and he harvested the grasses with the dew that was upon them. But he did not intend because of the dew.
+להטן בהם חטים – to hide with wheat with them in order that they can be moistened.
+אם נתכוין לכך – for the dew that is upon them.
+אי אפשר שלא לשמוח – for he would be delayed there in order that rain should fall upon them.
+
+Mishnah 6
+
+פקק הצנור (he stopped up the waterspout) – he closed up the waterspout in order that the water would not come out.
+או אם חלחל לתוכו (or if he washed olives by rolling them in the rain water) – he shook and stirred the olives in the water that within the water spout. For Rabbi Yehuda holds that one’s intention does not have an effect to make it fit for Levitical uncleanness until he performs an act to reveal the thought that is in his heart. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+אם הפך השקים (if he turned over the sacks) – to one side, in order the water would hasten to enter from both sides, then they would be fit for Levitical uncleanness.
+אם עמד והדיח – if he stood in the water to rinse off the feet of his animal, then the water makes fit for Levitical uncleanness of [those animals] that ascend by their feet if [water] fell on the fruit.
+באדם ובבהמה טמאה – they make fit for Levitical uncleanness the waters that come upon their feet, whether he rinsed them or whether he did not rinse them. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+המוריד את הגלגלים – wheel of His [Divine] Chariot (see Ezekiel, chapter 1), we translate in Aramaic, the wheels of the chariot with horses.
+בשעת הקדים - at the time of the heat, the eastern wind blows, and it is the manner of wooden vessels that they split/break because of the heat, and we bring them down to the water and the splits are attached. That is, they are tightened/wedged in, like squeezed in/pressed in, that is to say, in order that they can be pounded together and that the splits are attached to each other.
+הרי זה בכי יותן – the waters that are raised in them make fit the seeds to receive ritual defilement, for it is satisfactory for it that these waters are suspended in a vessel to fasten the splits.
+בשעת היחף (at the season of foot sores [of animals or of threshing]- that the animal is weary and tired from the trouble of the path. And similar at the time when it is threshing in the grain, the water that she brings up upon her feet always makes the seeds fit to receive ritual defilement because they are intentional, for the waters are good for her to cool her off and to make her cold. Another explanation: At the time of foot sores and the threshing, at the time of the harvest, he wants that the animal washes its feet in order that they will be clean to thresh the grain.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+השוחה לשתות, בפיו ובשפמו הרי הן בכי יותן ( he who kneels down to drink) – that is the reason, because the waters do not enter into his mouth unless they touch his moustache first, therefore we consider them [as being under the law of “when water is put on” – Leviticus 11:38).
+הממלא בחבית, המים העולים אחריה (he who draws water with a jug, the water which comes up on its outer parts) – they are [considered as under the law of] “when water is put on,” (Leviticus 11:38), for it is impossible that they can enter until they reach its outer parts. But if he placed it underneath the spout [when its waters splash forth], that which comes up on its outer parts is not [considered as under the law of] “when water is put on,” for it is possible for it (i.e., the water) to spout forth continuously that it will descend into it (i.e., the jug) and not touch its outer parts.
+מכונן על צוארה (the rope wound round its neck) – surrounding, like a ring that surrounds the neck of the jug. [The word] מכונן is the language of (Deuteronomy 32:6): “Fashioned you and made you endure.”
+נתנה – [put] for the jug.
+תחת הצנור – to receive the water.
+אינן בכי יותן – the waters that are on the outer parts and on the rope, for it is not satisfactory for him other than that the waters should fall into it (i.e., the jug) alone.
+
+Mishnah 2
+
+אפילו אב הטומאה – even if this person was a primary source of ritual impurity, and the liquids which came down upon him were defiled, but we stated above (Tractate Makhshirin, Chapter 1, Mishnah 1): “that impure liquids impart uncleanness whether intentionally and/or unintentionally,” nevertheless, they do not make fit for Levitical uncleanness, since the falling of rain waters upon him was unintentional/not acceptable.
+ואם ניער (but if he shook off – the rain) – like he shook off his garment [from the dust]” [Shabbat 147a and Rashi’s commentary]; that he shook his body to remove the rain from upon it.
+בכי יותן – the water that falls from him are made fit for Levitical uncleanness.
+להקר – to cool himself
+או לידוח – to wash his body, as for example that he was dirty with plaster or with excrement/filthy matter.
+בטמא – if he was an impure person.
+טמאים – the waters [are impure]. But if they fell on the fruit and made them fit for Levitical uncleanness and defiled them as one.
+ובטהור בכי יותן – and he makes them fit for Levitical uncleanness.
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+חבית שירד הדלף לתוכה (the jug into which water leaking from the roof came down) – that re not acceptable/intentional, and within it (i.e., the jug) are fruit and he doesn’t want that they become fit to receive ritual defilement.
+ישבר – that if he empties it out, he transfers the water from here to there intentionally and it is found that the fruit are made fit to receive ritual defilement.
+ומודים – The School of Shammai [agrees] with the School of Hillel.
+שהוא מושיט את ידו וכו' הן טהורין (that he puts his hand in – and takes pieces of fruit out – and they are not fit for uncleanness) – meaning to say, that they were not made fit through this.
+
+Mishnah 5
+
+הניתזין (that are splashing) – from it outwards.
+והצפין (that which overflows the vessel) – above and goes outward. All of them are not [considered as] under the law of “when water is put” (Leviticus 11:38), because they are not done intentionally, and similarly the water that is inside of them.
+נטלה לשפכה – that he did not pour them out in their place but rather he took the trough to pour the water out in another place, they are [considered as] under the law of “when water is put,” for they are done intentionally, since he did not pour them out immediately there in their place.
+ובית הלל אומרים – since he did not leave them there but took them to pour them, they are not [considered as] under the law of “when water is put.”
+הניחה – if he left the trough there from the outset in order that the drippings from the roof would come down upon it.
+אלו ואלו – The School of Shammai and the School of Hillel agree that even though that he took it and afterwards poured it out, they are under the law of “when water is put,” since he had already considered/intended it.
+מים העולים בידיו – that he washes [his clothing] with them, and it is satisfactory to him.
+ברגליו – it is not satisfactory to him.
+אא"כ נטנפו רגליו (unless his feet become muddy/soiled) – they are under the law of “when water is put,” anything that he would fill in a jar that is mentioned above, for water that comes up after it is under the law of “when water is put,” as it is explained above, because it is impossible for water to enter into it until they touch its outside (but the Halakha does not follow Rabbi Eliezer).
+
+Mishnah 6
+
+והם טהורין – even though an impure person stretched forth his hand and took it (i.e., the lupines), because they were not made fit/susceptible [for ritual impurity] in the water of the ritual bath, as it is written (Leviticus 11:34): “[as to any liquid that may be drunk,] it shall be become impure if it was inside any vessel,” just as a designated vessel which is detached and it makes fit/susceptible [for ritual impurity], even anything that is detached makes it fit/susceptible [for ritual impurity], excluding water that are in the pits/cisterns, ditches and caves that are not detached from the ground that do not make susceptible/fit [for ritual impurity] when do not make susceptible/fit [for ritual impurity] all the while that they are not detached.
+העלם מן המים (if he took them out of the water) – the lupines became fit/susceptible to receive ritual impurity in he detached waters.
+הנוגעים בקופה טמאים – that the basket is made first-degree of ritual uncleanness when an impure person touched it/came in contact with it, and the lupines that touch the basket are second-degree of ritual impurity.
+ושאר כל הטורמסים – that do not touch the basket.
+טהורים – for something that is second degree of ritual impurity does not make non-holy produce third-degree of ritual impurity.
+נדה מדיחתו (a menstruant rinses it off) – and it is not susceptible to receive ritual impurity in water that is attached to the cave.
+
+Mishnah 7
+
+ידיו טהורות – for we don’t require intention for non-holy produce. But if they were fruits/produce for tithes, and all the more so for heave-offering/priest’s due, his hands are ritually impure as they were, until he would intend to ritually immerse his hands.
+והפירות טהורים – and they were not made susceptible [to receive ritual impurity] (as they fell of their own accord) for this was not considered falling.
+ואם בשביל שיודחו ידיו (and if he gave thought that his hands should be rinsed off) – for he had intended to take the fruit/produce from the water, the fruit/produce is under the law of “when water is put,” (Leviticus 11:38), and they are fit/susceptible to receive ritual impurity from now on. For he had considered in this falling of fruit/produce to ritually wash his hands while lifting them up [out of the water], for these for him a liquid that ultimately will be intentional, and even though it is not intentional at the outset, they are under the law of “when water is put.”
+
+Mishnah 8
+
+ופשט אב הטומאה את ידיו לתוכה טמאה – for an earthenware vessel receives ritual defilement from a primary source of ritual impurity (i.e., a corpse) that touches him, his ritual immersion did not count, for even though he was in the ritual bath/Mikveh, because the waters that are in it (i.e., the dish) interpose between him and waters of the ritual bath/Mikveh.
+מגע טומאות טהורה – If it was not a primary source of ritual impurity that touched it, but rather a first-degree of ritual impurity, and he is called unclean [only by reason of] contact with unclean things, that is to say, he comes in contact with primary sources of ritual defilement, then the dish is ritually pure, for an earthenware vessel does not receive ritual defilement other than from a primary source of ritual defilement, and it is found that the dish was not defiled other than on account of impure liquids that were within it that had been defiled, and they go back and defile it, and because of this it does not defile, for the waters that were within it were dipped in the waters of a Mikveh/ritual bath and purified. But the rest of the liquids, as for example, wine, [olive] oil and milk, the ritual bath/Mikveh does not purify them, for they do not consider it the dipping of a vessel, filled with an unclean liquid, so as to make its surface level with the surface of the water into which it is dipped/contact between liquids (i.e., a ceremony of Levitical purification), therefore they return and defile the dish, for the Rabbis decreed upon liquids that they would defile, as a decree because of the liquid of a person afflicted with gonorrhea and/or a woman with a flux.
+
+Mishnah 9
+
+הממלא בקילון (if one draws water with the swipe and bucket for drawing water) – when the water is collected in one place and they (i.e., people) request to bring it to another field, they make for them a path that these waters can come in, and the name of that path that these waters are conducted [in a channel] is called a קילון /swipe and bucket for אם drawing water/duct, and up to three days this swipe and bucket does not dry up from the waters that were conducted/flowing into it, and they make the produce/fruit that fell into it susceptible [for ritual impurity], for these were done intentionally.
+רבי עקיבא אומר אם נגבו מיד – Rabbi Akiba does not argue with the first Tanna/teacher, for a mere קילון/swipe and bucket for drawing water does not dry until three days. And the first Tanna/teacher is speaking about a mere קילון/swipe and bucket. But this is found explicitly in the Tosefta (Tractate Makhshirin, Chapter 2, Halakha 9) that Rabbi Akiba admits that with a mere קילון/swape-pipe it is three days.
+
+Mishnah 10
+
+שנפו עליהם משקים – impure [liquids].
+אם רבו – the rain waters [were greater] than these [impure] liquids, they were nullified and purified.
+הוציאן כדי שירדו עליהם גשמים – that he reckoned them for rain [to fall upon them].
+אע"פ שרבו טמאין – for the rain waters themselves were ritually defiled.
+בלעו משקים טמאים – as for example, that the wood was dry from the outside, but within, the liquids were absorbed, even though that he took them outside in order that the rain would fall upon them, for he reckoned them for rain, and even so, they are ritually pure, for they did not come in contact with impure liquids, for they absorbed them.
+לא יסיקם אלא בידים טהורות (he should kindle them only with clean hands)- so that the hands do not ritually defile the rain waters that were considered and they would return and defile the oven, for a liquid defiles a vessel. But with ritually pure hands, he is able to kindle them in the oven, and the oven is ritually pure, but we don’t say that ultimately the impure liquid that is absorbed will come out on account of the kindling, for the fire controls the wood and when the flame seizes them (i.e., the wood), the liquids cease inside them, and they don’t go out when they kindle them in the oven.
+אם היו לחין (if they were wet/freshly cut) – these pieces of wood that had absorbed impure liquids and on account of their wetness/moisture, the liquids themselves came out from them, but if those liquids expunged the impure liquid that was absorbed and the liquids (i.e., the sap) were greater on their own than the absorbed [impure] liquid, [they are pure, according to Rabbi Shimon].
+טהורין – that they nullified them. But the Halakha is not according to Rabbi Shimon.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+מי שטבל בנהר – and the water that is upon him makes him susceptible [for ritual impurity] for they (i.e., the waters) were acceptable/intentional.
+והיה לפניו נהר אחר, ועבר בו – but the waters that are upon him from the second river are into acceptable/intentional and do not make him susceptible [for ritual impurity].
+טיהרו – the waters of the second river [purified him], waters that were brought up with him from the [initial] ritual immersion, and neither set of waters make him susceptible [for ritual impurity].
+דחיו – he (i.e., the other person, who was inebriated) pushed him [into the water].
+לשכרו – that his friend was inebriated and through his drunkenness pushed him and caused him to fall into the river.
+וכן לבהמתו – that as a result of his drunkenness, he caused his [fellow’s] animal to fall into the river, and the waters of ritual immersions that were upon him and upon his animal were intentional.
+טיהרו שניים – that were [upon him] through the drunkenness [of his fellow] and not acceptable/intentional.
+את הראשונים –[the waters of the first river which were made insusceptible] which were not acceptable/intentional
+ואם כמשחק – his fellow [in jest] pushed him into the river or his animal/beast, also the second waters are under the law of “when water is put” (Leviticus 11:38), and all of them (both the first and the second set of waters) are acceptable/intentional.
+
+Mishnah 2
+
+הנתזין (that splashed) – unintentionally.
+העושה ציפור במים (if one make a “bird” in water – producing bubbles by blowing through a tube) – that raises up over the waters an effervescence like bubbles.
+הנתזין- through the making of bubbles.
+ואת שבה – that is the water of the bubbles themselves. And there are those who have the reading:"העושה צנור במים" /He who makes a water pipe/duct/spout in the water, le the youths do like a kind of spout/duct of a reed or that of a hollow piece of wood to splash from it water in jest.
+ואת שבה – the water that remains in the duct/spout.
+
+Mishnah 3
+
+ובללן שינוגבו – mixed/stirred all the fruit in water, that when the water would be scattered upon all the fruit/produce, they would be dried up and withered more quickly.
+וחכמים אומרים אינן בכי יותן – And the Halakha is according to the Sages.
+
+Mishnah 4
+
+לעמקו בכי יותן ולרחבו אינו בכי יותן – when a person measures the depth of a cistern with a reed, the mark/trace of the water is recognized until what point they reach, and through this, one knows its depth, therefore, he desires the liquid that is on the marking/trace. But regarding its width, he does not want the liquid that is in the marking. And the Halakha is according to Rabbi Akiba, and Rabbi Tarfon retracted [his opinion] to teach according to his (i.e., Rabbi Akiba’s) words.
+
+Mishnah 5
+
+לידע כמה מים יש בו – he desires the liquid that is on the tracing mark, as we have stated [in the previous Mishnah], therefore, they are under the law of “when water is put” (Leviticus 11:38). But to know if there is water within it, he does not a tracing mark of liquid.
+ושבאבן – that is to say, that is on the stone also are pure, and there are not susceptible [to ritual -impurity].
+
+Mishnah 6
+
+החובט על השלח (he who beats upon a ]wetted [hide) – he strikes the leather after its washing in order to empty it of water.
+השלח – the leather as it is when he strips it from the animal, it is called שלח/(wetted) hide/fresh skin. It is the Aramaic translation of ויפשיטו ואשלחו/and they will strip it and I will flay it.
+שהוא מתכוין שיצאו עם הצואה – he intends that the water will flow out with the stains of excrement that were attached on them, therefore, it makes susceptible/fit [for ritual impurity] whatever that splashed from it and even when it is in the water. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 7
+
+העקל (on the ballast) – place on the rims of the ship where water collects there that comes in through the cracks/fissures of the ship.
+אם ניער (if he shook it) – to remove the water that is upon him, like, a person who shakes out his garment.
+לצרפה (to tighten it) – to check if the water enters into it or not. Another explanation: to strengthen it and to glaze/harden it/muzzle it, because when it is on the dry land, it split open on its own. And they bring it into the water in order that the water would steep in the water and would close up its fissures and cracks.
+מסמר לגשמים לצרפו – to strengthen and to harden it/glaze it, when the waters would come upon it afer it had been heated in fire.
+אוד (fire-brand/wooden poker) – wood hat part of it was consumed by fire.
+
+Mishnah 8
+
+קסיא של שלחנות (sheet spread over a set table to protect it from flies) – a covering that they would cover the table so that water or something of filth or excrement would fall upon the food.
+והשיפא של לבנים (shavings or mat used for covering bricks) – a matting of bulrushes or of reed-grass that they would cover on the bricks to protect them from rains. And theses are like so that the wall may not suffer from the rain which are not under the law of “when water is put” (Leviticus 11:38).
+אבל אם ניער – that he intended to rinse them, behold they are under the law of “when water is put.”
+
+Mishnah 9
+
+כל הנצוק טהור (an uninterrupted flow of a liquid poured from vessel to vessel is pure) – if he empties from a ritually pure vessel to an impure vessel, what is in the uppermost is ritually pure, for an uninterrupted flow of a liquid is not a connection, except for those which are considered, because the jet of a viscous mass, when poured out and stopped, bounds backwards (and the connection with eh mass in the unclean vessel is not suddenly severed – see also Tractate Taharot, Chapter 8, Mishnah 9: an uninterrupted flow, a current on slanting ground and…, are not considered a connection of the two liquids, either for communicating uncleanness or for producing cleanness), when the continuous flow is stopped, the remainder returns upwards.
+חוץ מדבש הזיפים (except for the thick honey) – there are those who explain good and important honey, and because of its importance, they make it thick/viscid and mix into it worthless matter. But there are those who say, it is on account of the name of its place that it comes from Zif. It is like (Psalms 54:2): “When the Ziphites came and told Saul: [“Know David is hiding among us].”
+והצפחת (or a tenacious batter dripped on a hot griddle/a sort of waffle) – food made from flour and הhoney and it is so soft that they are able to pour it and similar to it (Exodus 16:31): “it tasted like wafers in honey.”
+המקפה (pulp/stiff mass of grist) – a cooked dish that is not soft nor hard but rather a formation of a coagulated substance/froth that is called מקפה.
+של גריסין (a dish of pounded grains) – grounded/milled beans or beans in a mill
+ושל פולים – complete that are not grist in the mill.
+מפני שהיא סולדת לאחוריה (because it shrinks backward) – when the continuous flow is stopped, that continuous flow/jet returns that flows gently that part of it was in impure liquids that were in the lower vessel and were conducted in a channel above to liquids that are in the pure upper vessel, and it defiles everything that is in the upper vessel.
+
+Mishnah 10
+
+המערה מחם לחם – here also it is concerned with liquids that are in the upper vessel that empties from it which are pure/clean, and that the lower vessel that empties into it are impure.
+מצונן לחם טמא – that the lower [vessel] there brings up vapor to the upper cold vessel and defiles it, that the cloud [of vapor] that rises from the hot [in the lower vessel] is considered like liquid.
+וכוחו של תחתון יפה (that the force of the lower was stronger) – that its heat is greater than that of the upper [vessel]. But the Halakha is not according to Rabbi Shimon, for since the upper [vessel] is hot, even though the lower [vessel] is hotter than it (i.e., the upper vessel), the activity of the lower [vessel] is not recognized in the upper [vessel] and does not defile it.
+
+Mishnah 11
+
+המגיסה בקדירה (she stirs the pot) – she turns with a spoon that is in her hand the cooked dish in the pot.
+אם הזיעה ידיה – from the vapor of the pot, her hands are made unclean/defiled as if she touched the liquid that is in the pot.
+היו ידיה טמאות – if her hands sweated, the sweet is defiled on account of her hands and the pot is defiled, because the vapor makes a connection between the sweat that is on her hands to the liquids that are in the pot.
+ר' יוסי אומר אם נטפו – the pot is not impure unless they dripped a drop at a time from the sweat that is in her hands into pot. But the Halakha is not according to Rabbi Yossi.
+היין שבכף טהור – and it doesn’t make it susceptible/fit [to receive ritual defilement], but it was not considered to be a liquid until he would empty it into the [other] vessel. And it is like he lacks a designation of liquids in regard to susceptibility [for ritual impurity, so also he lacks a designation of liquids regarding defilement and regarding wine poured as a libation.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+המעלה פרותיו לגג מפני הכנימה (he brought his produce onto the roof because of vermin) – worms that grow in the produce. It is the language of (Exodus 8:13): “and vermin came upon [man and beast].”
+אם נתכוין לכך – that he intended that dew should fall upon them.
+שיש להן מעשה – as for example, if they would pour upon them dew intentionally, they would render it fit [to receive ritual defilement].
+
+Mishnah 2
+
+המעלה את האגודות (if he takes up on the roof bunches – herbs – which had been lying in the market houses) - of vegetables/greens.
+ואת הקציעות (figs packed) – they crush the figs in a mortar/mortar-shaped cavity and make them like large loaves, and hey are called קציעות/packed figs.
+שימתינו (that they may remain fresh) – it is the language of moisture. And similar to it is found in the Gemara in the chapter "לא יחפור"/One should not dig/hollow out (Chapter 2) [Tractate Bava Batra 18a):"מיתנא קשה לכותלים" (the actual term found in the printed editions of the Talmud is דהבלא /vapor) that is difficult for the walls).
+אינו בכי יותן – if dew fell upon them.
+כל האגודות – [all the bunches] of greens/vegetables.
+של בית השוקים טמאים– because he sellers are accustomed to sprinkle upon them water in order to moisten them and they are made fit to receive ritual defilement, and the hands always handle/touch them. Therefore, they are presumed to be defiled.
+מפני משקה הפה – even though that they don’t sprinkle water upon them when they are moist, nevertheless, they regularly put upon them liquid that comes out from the mouth in order to remove the dust that is upon them, and through this they are made fit for [receiving ritual defilement]. But there is a dispute between the first Tanna/teacher and the Rabbi Meir in a place where they do not regularly moisten them with liquid from the mouth; according to Rabbi Meir they are ritually pure, but according the first Tanna/teacher, in every manner they are ritually impure, for even with moist things that they place upon them water. And the Halakha is according to the first Tanna/teacher.
+הקמחין והסלתות של בית השוקים טמאים – because they stir/wash the grain in water prior to grinding them and they are made fit [for receiving ritual impurity]. And the hands are always handling/touching them. Therefore, they are presumed to be ritually impure.
+החילקה (split grain, grist, grits) - wheat that is pounded and each kernel/stone is divided into two.
+טאגיס (mass of groats of wheat, barley) – that each kernel/stone is divided into three parts.
+טסגי (pearl barley/barley groats)- each stone/kernel is divided into four parts.
+בכל מקום – even not in the house of the market place, for everyone sprinkles water upon them.
+
+Mishnah 3
+
+חוץ משל מוכרי משקה – because they come in contact with/touch them while the liquid is moist on their hands, but they are not strict on the staining/making palatable by moistening , for their shells (i.e., of the eggs) protect them.
+ואם היו מוכרים עמהם פירות יבשים – because they dry their hands in order that they do not soil the fruits,, they dry their hands also prior to their touching the eggs.
+כל הדגים בחזקת טומאה – because they are made susceptible [for ritual defilement] in the water, and that which is impure/unclean and that which is pure/clean touches it.
+חתיכת האלתות (a piece of a large fish/Iltith)- a species of fish that is regularly sold piece by piece. And there is a place whose name is אלתות/Iltith, and there they hunt it and sell it.
+ודג המצרין – a very small fish that they bring from it filled basket in Egypt.
+וקולים האספנין (Spanish colias, a kind of tunny fish)- a species of fish whose skin is very soft and they call it אלשביט, and these three species, the water does not make them susceptible [for ritual defilement] like other fish, because they llive a long while after their being hunted, after they are made into food, that is, after their death, we don’t put water upon them, because the water causes loss to them. But the Halakha is not according to Rabbi Yehuda.
+כל הציר בחזקת טומאה – for mere brine that upon which water is put and the hands touch them.
+ועל כולם – whether eggs [or] whether fruit [or] whether brine, a common, uneducated person is believed to state that they were not made susceptible [to receive ritual defilement].
+
+מפני שמפקידים אותן – for all the fruit they store them with a common, uneducated person, but if he is not trustworthy/reliable, how can they store them? But fish, they do not store with him, therefore, he is not trustworthy/reliable.
+ציר טהור – that it is known regarding it that it was not made susceptible [to receive ritual defilement] through liquids.
+שנפל לתוכו מים כל שהוא טמא – for any amount of water makes them susceptible [to receive ritual defilement], and once it is made susceptible, its presumption is that it is impure, for the hands handle them. And the Halakha is according to Rabbi Eliezer ben Yaakov
+
+Mishnah 4
+
+שבעה משקין הן- because it is stated regarding ritual impurity of foods (Leviticus 11:34): “As to any food that may be eaten, it shall become impure if it came in contact with water,” I have [established] only water, from where [do I learn] to include wine and [olive] oil, and milk and honey and blood and dew? The inference teaches us (Leviticus 11:34): “as to any liquid that may be drunk/וכל משקה אשר ישתה",” and if "וכל משקה"/as to any liquid, I might think, mulberry juice, pomegranate juice and the rest of all the fruit juices, the inference teaches us, “[if it came in contact with] water;” just as water is particular that it lacks an epithet, even wine and [olive] oil and milk and honey and blood and dew, lack an epithet, excluding mulberry juice and pomegranate juice and the rest of fruit juices that have an epithet, but bees honey lacks an epithet, for it is called merely honey. And further, we learned in the Tosefta of [Tractate] Shabbat in chapter 9 (Halakhot 24-28): From where do we learn [in the Torah] that blood is a liquid? As it states (Numbers 23:24): “And drink the blood of the slain.” From where [in the Torah] do we learn that wine is a liquid? As it states (Deuteronomy 32:14): “And foaming grape-blood was your drink.” From where [in the Torah] do we learn that honey is a liquid? As it states (Deuteronomy 32:13): “He fed him honey from the crag.” From where [in the Bible] do we learn that [olive] oil is a liquid? As it states (Isaiah 25:6): “A banquet of rich viands/liquid oils.” From where [in the Bible] do we learn that milk is a liquid? As it states (Judges 4:19): “She opened a skin of milk and gave him some to drink.” From where [in the Bible] do we learn that dew is a liquid? As it states (Judges 6:38): “He squeezed the fleece and wrong out the dew from the fleece, a bowlful of water.” From where [in the Bible] do we learn that the tears of the eye are a liquid? As it states (Psalms 80:6): “Made them drink great measures of tears.” From where [in the Bible] do we learn that the water of the nose is a liquid? As it states (Jeremiah 9:17): “That our eyes may run with tears, our pupils flow with water.”
+דבש צרעים טהור (hornets’ honey) – that is not considered a liquid, for it doesn’t defile nor does it make susceptible to receive defilement.
+ומותר באכילה – that you should not say that since the hornet is the creeping insect of the fowl and it is impure, the honey that comes from it would also be impure, for you might think that I would say that specifically the honey of bees is included by Scripture to be permitted, for it lacks an epithet, but the honey of hornets which has an epithet would not be permitted, it comes to teach us that the honey of hornets is pure and permitted, because of what they said: the honey of bees is permitted because they bring them into their bodies and they don’t furnish it from their bodies, the honey of hornets also brings them into their bodies but does not furnish it from their bodies.
+
+Mishnah 5
+
+בין גדולים – liquids that come out/exude from the anus/end of the rectum.
+בין קטנים – urine.
+ודם הקזה לשתיה (letting blood, opening a vein) – the letting of blood [from a vein] that he intended to provide as drink for the animals, and beasts or to the Canaanite [slaves].
+מי חלב – this is the whey/curdled milk that is separated from the cheese when they curdle the milk and congeal it in rennet, it makes the seeds susceptible [for receiving ritual impurity].
+ומוחל כשמן (and the sap/thin secretion is like oil) – black waters hat come out from the olives.
+שאין מוחל יוצא מידי שמן (for the sap is not wholly freed from particles of oil) – and it itself is sap/a thin secretion. According to Rabbi Shimon, it is fruit juice and it is not considered a liquid, but is susceptible [to receive ritual impurity] because of the remnants of oil that are in it.
+ר' מאיר אומר אע"פ שאין בו שמן – the sap itself is considered a liquid and it is susceptible [to receive ritual impurity] and it defiles. And the Halakha is according to Rabbi Meir.
+דם השרץ כשבשרו – and combines like the size of a lentil, as it is written regarding the eight reptiles (Leviticus 11:29-30): “The following shall be impure for you [from among the things that swarm on the earth: the mole, the mouse, and great lizards of every variety; the gecko, the land crocodile, the lizard, the sand lizard and the chameleon],” to include its blood that defiles like its flesh, it is able to make the seeds/semen susceptible [to receive ritual defilement], as Scripture teaches (Leviticus 11:29): “The following shall be impure for you” – it is impure, but it does not make the seeds/semen susceptible [to ritual defilement].
+
+Mishnah 6
+
+ואלו מטמאים ומכשירים – that they themselves are impure liquids and they defile and make susceptible [to receive ritual defilement] as one..
+זובו של זב – as it is written (Leviticus 15:2): “[When any man has] a discharge [issuing from his member,] he is impure.”
+ורוקו – (Leviticus 15:8): “If one with a discharge spits [on one who is pure].”
+ומימי רגליו – (Leviticus 15:3): “The impurity from [his discharge] shall mean the following –“/"וזאת תהיה טומאתו" – [the word] "וזאת"/and this – to includes urine.
+ורביעית דם מן המת – as it is written (Numbers 19: 13): “Whoever touches a corpse, the body of a person [who has died],”/"כל הנוגע במת בנפש האדם" – “the body of a person is a quarter-log of blood, as it is written (Leviticus 17:11): “it is the blood, as life, [that effects expiation]”/"כי הדם הוא בנפש [יכפר]"(note that there is a slight variant in the way the verse is read from what Bartenura writes: "כי הדם הוא הנפש").
+ודם נדה – as it is written (Leviticus 15:33): “and concerning her who is in menstrual infirmity”/"והדוה בנדתה" - just as that which flows from her, is impure like her.
+שכבת זרע אינה מכשרת – that it is not considered a liquid, and it has the epithet.
+דם הנדה אינו מכשיר – a thing that a person with abdominal troubles/piles that he also does not make susceptible [to receive ritual impurity].
+דם המת אינו מכשיר – that since he died, his blood has left the category of a liquid. But the Halakha is not according to any one of these Tannaim/teachers, but rather, all of them defile and are susceptible [to receive ritual defilement] according to the first Tanna/teacher [of the Mishnah].
+
+Mishnah 7
+
+ואלו לא מטמאין – even if they departed/left from that which is impure as for example, from the man with a flux (i.e., gonorrhea) and similar to it, as it is written (Leviticus 15:2): "זובו טמא הוא"/”[when any man has] a discharge [from his member], he is impure” (Bartenura’s commentary writes: "בזובו טמא הוא" which does not exist in that form anywhere based upon my examination of a concordance), he and his discharge/flux are impure, but his sweat nor his ill-smelling moisture/secretion nor his excrement are impure.
+והליחה סרוחה – that exits from the abscess, and the same law applies with regard to spittle of an ill-smelling secretion/purulent substance [of a man].
+והראי – filthy matter/excrement, like והרעי/excrement.
+ודם היוצא עמהם – with the moisture/secretion and the excrement.
+ומשקה בן שמונה (and the liquid excreted with a stillborn child at eight months) – all the liquid that came out from the non-viable/premature birth of eight months, as for example, his blood, and his spittle and his urine, for a living eight-month-old baby is like a stone.
+חוץ מדמו – that defiles like the blood of a viable child. But the Halakha is not according to Rabbi Yossi.
+אע"פ שיוצאים נקיים – that he discharges them [from his bowels] in the path of the privy that are clear like they were when he drank them, nevertheless they do not make susceptible [to receiving ritual impurity], for they exited through the privy.
+ר' אלעזר מאמא באלו – for they are considered liquids, and defile and make susceptible [to receive ritual impurity]. But the Halakha is not according to Rabbi Eliezer.
+חלב הזכר טהור – for it is not considered liquid. And this is the Halakha.
+
+Mishnah 8
+
+חלב האשה מטמא – makes it fit/susceptible to receive ritual impurity. But if it (i.e., the milk) was defiled or that the woman was impure, it defiles according to the law of impure liquids that the designation/law of liquids has.
+לרצון – that is milked intentionally.
+ושלא לרצון – as for example, milk that drips from her breasts.
+שאינו מיוחד אלא לקטנים – that unspecified is not considered all that much
+שדם מגיפתה טמא (that the blood flowing from a woman’s wound is impure) – the blood that comes out from her wound is impure, for they are compared to the “blood of the slain”/דם חללים (see Numbers 23:24) which is called liquid, for what difference is it to me killing completely or killing [only] half.
+שדם מגיפתה טהור – for the blood of an animal is not called “the blood of the slain”, for it is written regarding a human.
+סלי זיתים וענבים יוכיחו – for one who presses/wrings them (i.e., olives and/or grapes) out for medical purposes it is impure, but nevertheless, with approval/intentionally are impure, but unintentionally, they are ritually pure. Even the milk, even though that one yields milk for medicinal purposes, it is impure, when it is milked unintentionally/without approval, it is law that it would be pure: and when it is not with approval/unintentional, that which comes out from the olives and grapes is not considered liquid until it comes out with approval/intentionally.
\ No newline at end of file
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+Bartenura on Mishnah Makhshirin
+ברטנורא על משנה מכשירין
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה מכשירין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כל משקה שתחילתו לרצון.</b> דניחא ליה בהנך משקין, בשביל שתודח הקערה או לשאר תשמישין:
+<b>אע״פ שאין סופו לרצון.</b> כשנפלו על הפירות לא ניחא ליה, אפ״ה הוי הכשר. אי נמי, סופו לרצון, כשנפלו על הפירות. אבל בתחילת ביאתן היה הדבר קשה בעיניו, הכל הוי הכשר:
+<b>הרי זה בכי יותן.</b> כלומר, האוכלין שנפלו עליהן משקין הללו, מוכשרין לקבל טומאה מכאן ואילך. שאין שום אוכל מקבל טומאה עד שיבוא עליו מים או אחד משבעה משקין, שהם, מים, יין, שמן, חלב, דבש, דם, טל. דכתיב (ויקרא י״א:ל״ח) וכי יותן מים על זרע ונפל מנבלתם עליו טמא הוא, כתיב יתן וקרינן יותן, מה יתן דניחא ליה, אף יותן דניחא ליה:
+<b>מטמאין לרצון ושלא לרצון.</b> כיון דטמאין הן, טומאתן והכשרן באים כאחד, ואם נפלו על הפירות אפילו שלא לרצון, מטמאין אותם, דלא בעינן דניחא ליה אלא כשבא המשקה קודם לטומאה, דכתיב וכי יותן מים על זרע, והדר ונפל מנבלתם עליו. אבל כשהמשקה והטומאה באין כאחד כגון שהמשקין טמאין, לא בעינן דניחא ליה:
+
+Mishnah 2
+
+<b>המרעיד את האילן.</b> מנענעו:
+<b>או את הטומאה.</b> כגון שהביא שם עורב שרץ או כזית מן המת או נבלה ונשאר בין ענפי האילן:
+<b>אינן בכי יותן.</b> אם מחמת רעדה זו נפלו מי גשמים שבאילן על פירות שתחתיו, לא הוכשרו:
+<b>היוצאים ואת שבו.</b> משקים היוצאים מחמת הרעדה, ומשקים הנשארים באילן ונפלו אח״כ על הפירות, הוכשרו, דאחשובי אחשבינהו וכתלושים דמו:
+<b>מפני שהוא מתכוין שיצאו מכולו.</b> נתכוין להוציא כל המים מן האילן, והנשארים לאו דעתיה עלייהו ולא מכשרי:
+
+Mishnah 3
+
+<b>המרעיד את האילן.</b> להפיל פירותיו:
+<b>ונפלו על חברו.</b> על אילן אחר, ומאותו אילן נפלו על הזרעים ועל הירקות המחוברים לקרקע, ומשקה טופח על אותן הזרעים מן המים שרגילין להשקות אותן או מגשמים שנפלו עליהן:
+<b>בית שמאי אומרים הרי הן בכי יותן.</b> דכיון דיודע היה שיפלו פירות הללו על אותן זרעים שיש עליהן משקה טופח, גלי דעתיה דניחא ליה, והוכשרו הפירות שנפלו על גבי אותן זרעים, לקבל טומאה:
+<b>ובית הלל אומרים אינן בכי יותן.</b> כיון דלא נפלו להדיא מן האילן על הזרעים אלא מאילן לאילן אחר:
+<b>חלי קופרי.</b> כך היה כינויו:
+<b>טבעון.</b> שם מקום:
+<b>עד שיתכוין.</b> והני הואיל ומאילן לאילן או מסוכה לסוכה נפלו, אין זו כוונה. וטעמייהו דבית הלל קאמר:
+
+Mishnah 4
+
+<b>הנוער אגודה של ירק.</b> כגון ירק שירדו עליו גשמים או שנפל במים שלא לרצון, ומנערו כדי שיצאו המים:
+<b>חוששים אנו.</b> בתמיה. כלומר לדבריכם היה לנו לחוש גם לזה:
+<b>המעלה שק מלא פירות.</b> שנפל במים שלא לרצון, והעלהו והניחו על שפת הנהר:
+<b>התחתון טהור.</b> כלומר, אף התחתון טהור, וכל שכן העליון:
+
+Mishnah 5
+
+<b>המוחק את הכרישה.</b> דוחק את הכרישה כדי שיצא ממנה הטל:
+<b>כרישה.</b> חציר בלשון מקרא. פורו״ש בלע״ז, ובערבי כורא״ת:
+<b>והסוחט בשערו ובכסותו.</b>. שהיה בא בדרך וירדו גשמים בשערו ועל כסותו, וסוחט בהן כדי שיצאו המים:
+<b>ואת שבו.</b> משקין הנשארים ונפלו אח״כ על הפירות:
+<b>מתכוין שיצאו מכולו</b> דנתכוין להוציא מהן כל המים ולאו דעתיה על הנשארים, הלכך לא מכשירים. כבית הלל דריש פירקין:  
+
+Mishnah 6
+
+<b>הנופח.</b> בפיו:
+<b>בעדשים.</b> ויצא עליהן רוק מפיו בנפיחתו, והרוק היוצא מן הפה מתולדות המים הוא חשוב:
+<b>אינן בכי יותן.</b> כיון דלא נתכוין לכך:
+<b>וחכמים אומרים בכי יותן.</b> כיון דנתכוין לנפח, ודרך הרוק לצאת על ידי נפיחה. והלכה כחכמים:
+<b>האוכל שומשמין באצבעו.</b> כגון שהניח שומשמין בידו אחת, ואצבעו שבידו השנית מכניסה לתוך פיו ללחלחה ברוק ונותנה בשומשמין שבידו השנית והן נדבקין בה ומכניס בפיו ואוכל, ומחמת כן נתלחלחה היד שהשומשמין בה, ויש בה משקה טופח:
+<b>ר׳ שמעון אומר אינן בכי יותן.</b> דללחלח אצבעו נתכוין, ולא ללחלח היד שהשומשמין בה. ורבנן סברי, כיון דאחשביה באצבעו, מכשיר אפילו שלא לרצון, כדתנן בריש פירקין כל משקה שתחילתו לרצון, אע״פ שאין סופו לרצון, הרי זה בכי יותן. ור׳ שמעון סבר, דלא היה מתחילתו לרצון אלא המשקה המלחלח האצבע בלבד. והנשאר שנתלחלחה בו היד, לא היה לעולם לרצון. ואין הלכה כר׳ שמעון בכולה מתניתין:
+<b>הסריקין.</b> ויתלקטו אל יפתח אנשים רקים (שופטים י״א) מתרגמינן גוברין סריקין. לשון אילן סרק שאינו עושה פירות. פירוש אחר, סריקין, גנבים. שכן בלשון ישמעאל קורין לגנבי סראקין. ויש גורסין סקרין, לשון לא היה סקריקון ביהודה בהרוגי המלחמה בפרק הנזקין, פירוש גזלנין ואנסין:
+<b>בשבולת הנהר.</b> שביל הנהר ומרוצת מימיו. לשון ושבולת שטפתני (תהלים ס״ט):
+<b>להביאן עמו.</b> שלא היה יכול לנושאן, ומשיטן בנהר:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>זיעת בתים טהורה.</b> אינה מכשרת הזרעים לקבל טומאה:
+<b>זיעתו טמאה.</b> דמחמת המים היא. ודוקא בא במים שאובין. אבל בא במים מחוברים דלא מכשרי, לא, דאע״ג דהשתא מיהא תלושים נינהו, לא לרצון נתלשו:  
+
+Mishnah 2
+
+<b>מרחץ טמאה.</b> של מים שאובין:
+<b>זיעתה טמאה.</b> מכשרת את הפירות ומטמאתן:
+<b>וטהורה.</b> כלומר, וזיעת מרחץ טהורה, כגון מרחץ של מי מעין דלאו מים שאובים נינהו, הרי הוא בכי יותן, שהזיעה מכשרת את הפירות:
+<b>אם טמאה.</b> הבריכה. כל זיעה שיזיע הבית מחמתה, מכשרת ומטמאה. אבל שלא מחמתה, הויא לה זיעת הבית וטהורה:
+
+Mishnah 3
+
+<b>ברזל טמא.</b> שבא משברי כלים טמאין:
+<b>שבללו.</b> שטרפו ועירבו עם ברזל טהור שבא מן העשת:
+<b>אם רוב מן הטמא טמא.</b> חכמים גזרו על כלי מתכות שנטמאו ושברן והתיכן ועשה מהן כלים, שיחזרו לטומאתן הישנה עד שיזה עליהן שלישי ושביעי ויטבילם ויעריב שמשן:
+<b>גסטריות.</b> כמין קדירות עשויות להשתין בהן. ובלשון ערבי קורין להן בסריא״ש:
+<b>שישראל ונכרים מטילין לתוכן.</b> משתינים לתוכן. ושתן של נכרי טמא, דגזרו עליהן שיהיו כזבין לכל דבריהן:
+<b>מי שפיכות.</b> מים שרחצו בהן ושופכין אותן לחוץ, ובחזקת טמאין הן:
+<b>אימתי.</b> מתבטלין מי השפיכות ברוב:
+<b>בזמן שקדמו.</b> הן, ואח״כ רבו עליהן מי גשמים וטיהרום:
+<b>אבל אם קדמו מי גשמים.</b> אפילו נפלו עליהן משהו מי שפיכות טמאים:
+
+Mishnah 4
+
+<b>המטהר את גגו.</b> גרסינן. ואית דגרס הטורף את גגו, פירוש שטח גגו טיט או סיד להשוותו. והמים שנותנין עליו כשמטהרו או כשטחו בטיט, סתמן שופכין הן ומטמאין. וכן המים שמכבס בהן את כסותו:
+<b>וירדו עליהן גשמין.</b> שהן מים טהורים. והגג או הכסות מנטפים מים:
+<b>אם רוב מן הטהור טהור.</b> כגון שבתחילה היה מנטף טיפים דקות ולאחר כן מנטף טיפים עבות, בידוע שרוב מן הטהור:
+<b>אם הוסיפו לנטף.</b> שממהרים הטפים לירד זו אחר זו יותר מבתחילה, טהור, דודאי רבו. ואע״פ שאין הטפות עצמן יותר גדולות ממה שהיו בתחילה. ואין הלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>רוחץ בה מיד.</b> למוצאי שבת, ואין צריך להמתין כדי שיחמו. דכיון דרוב נכרים, אדעתא דנכרים הוחמו:
+<b>אם יש בה רשות.</b> המלכות קרויה רשות, מפני שהרשות בידה לעשות כרצונה. ולאו דוקא מלך, אלא אם יש שם אדם חשוב שיש לו עשרה עבדים שמחממין לו עשרה קומקומיות מים בבת אחת, מותר לרחוץ בה מיד, ואע״פ שרוב העיר ישראל. דאמרינן לשמו של אותו אדם חשוב הוחמו:
+
+Mishnah 6
+
+<b>היה בה ירק, נמכר.</b> ירק שנתלש בשבת, נמכר למוצאי שבת:
+<b>אם רוב נכרים לוקח מיד.</b> דכיון דרוב נכרים, אדעתא דנכרים נתלש:
+<b>כדי שיבואו ממקום קרוב.</b> שיש שם ירק. ואף על גב דשמא הובא ממקום רחוק, אין צריך להמתין אלא כדי שילקטו ירק ממקום קרוב שיש בו ירק ויביאוהו משם. שלא אמרו חכמים ולערב ימתין בכדי שיעשו, אלא גזירה שמא יאמר לנכרי בשבת לך והבא, וכשרואה שצריך להמתין לערב כדי שיבוא הדבר ההוא ואפילו ממקום קרוב, לא יאמר לנכרי להביאו בשבת:
+<b>ואם יש שם רשות לוקח מיד.</b> דאדעתא דאדם חשוב רגילין תמיד להביא, ולא אדעתא דישראל הביאו:
+
+Mishnah 7
+
+<b>אם רוב נכרים נכרי.</b> ומותר להאכילו נבילות וטריפות שקצים ורמשים בידים:
+<b>ואם רוב ישראל ישראל.</b> וחייבים להחזיר לו אבידתו כישראל. ורבותא קמ״ל, דמוציאין ממון מיד ישראל שזכה בו, ולא אמרינן אוקי ממונא אחזקתיה שזכה בו עד דמייתי היאך ראיה שהוא ישראל:
+<b>מחצה על מחצה ישראל.</b> לענין נזקין, שאם שורו נגח שור של ישראל, משלם חצי נזק בלבד. ואינו משלם נזק שלם כדין שור של נכרי שנגח שור של ישראל, דבין תם בין מועד משלם נזק שלם. דמצי אמר ליה, אייתי ראיה דלאו ישראל אנא ושקול. ולשאר כל הדברים הוי ספק, ודנין בו להחמיר. מי שהרגו, אינו נהרג עליו. קידש אשה, צריכה גט מספק. ואינו כישראל גמור עד שיטבול לשם גירות:
+<b>אחר רוב המשליכין.</b> היינו אחר הנכרים ואע״פ שהן מועט. ואפילו לא היתה שם אלא נכרית אחת, היא חשודה להשליך. ואין הלכה כר׳ יהודה:
+
+Mishnah 8
+
+<b>רוב נחתומים.</b> אם רוב נחתומים נכרים, הפת אסורה, דפת של נכרים הוא משמונה עשר דבר שגזרו בו ביום:
+<b>פת עיסה.</b> פת נקיה:
+<b>פת קיבר.</b> פת שאינה נקיה:
+<b>אחר רוב אוכלי פת קיבר.</b> אם רובן נכרים, הפת אסורה. אי נמי יש לפרש, אחר רוב נחתומין, אחר רוב אוכלי פת עיסה וכו׳, אם רובן חברים, הפת טהורה ואין צריך לעשר. ואם רובן עמי הארץ, הפת טמאה וצריך לעשר:
+
+Mishnah 9
+
+<b>הולכין אחר רוב טבחים.</b> אם רוב טבחי ישראל, הבשר מותר דאין הלכה כרב דאמר בשר שנתעלם מן העין אסור ורב מוקי מתניתין בעומד ורואה משעה שנשחט עד שנפלה, אבל לא ידע מי השוחט:  
+
+Mishnah 10
+
+<b>אם רוב מכניסין לבתיהן פטור.</b> מלעשר 
+<b>למכור בשוק חייב.</b> שרוב מביאין למכור בשוק, מן הבית מביאין אותו, וכבר נתחייב. פירוש אחר, אם רוב מכניסין לבתיהן, פטור, לפי שרגילין לעשר קודם שיכניס לבית כדי שיוכלו לאכול מהן. דלאחר שהכניסום לבית, מיד הוקבעו למעשר הלכך, מה שנופל מהם בדרך פטור מן המעשר, לפי שהוא בחזקת מעושר. אבל כשמכניסין למכור, דרכו להכניסן טבל, לפי שיכול לאכול מהן עראי, הלכ הנופל מהן אינו בחזקת מעושר:
+<b>אם רוב נכרים ודאי.</b> ר׳ מאיר לטעמיה דסבירא ליה אין קנין לנכרי בארץ ישראל להפקיע מן המעשר, ופירות שגדל בקרקעות של נכרי, חייבים במעשר, והנכרי פשיטא דלא עישר, הלכך ודאי טבל הן: 
+<b>ואם רוב ישראל דמאי.</b> כדין פירות הנמצאים ביד עם הארץ, שצריך להפריש מהן תרומת מעשר ומעשר שני:
+<b>וחכמים אומרים וכו׳</b> חכמים סבירא להו יש קנין לנכרי בארץ ישראל להפקיע מן המעשר. ואם לא היה ישראל מטיל לתוכו, היה הכל פטור מן המעשר. אבל כשיש אפילו ישראל אחד שמטיל לתוכו, הכל דמאי, בשביל פירותיו של אותו ישראל, שהן חייבין. והלכה כחכמים:  
+
+Mishnah 11
+
+<b>פירות שניה שרבו על של שלישית.</b> שנה ראשונה ושניה של שמיטה נוהג בהן מעשר ראשון ומעשר שני, וכן רביעית וחמישית. אבל שנה שלישית וששית, מעשר ראשון ומעשר עני:
+<b>ושל שביעית.</b> יש בו קדושת שביעית ופטור מן המעשר. ולענין כל הנך דיני קתני דהולכים אחר הרוב:
+<b>מחצה למחצה להחמיר.</b> ולענין ספיקא דמעשר שני ומעשר עני, יפריש מעשר אחד, ויחלל הפירות על המעות, ויחלק הפירות לעניים, והמעות יאכל בירושלים. ולענין ספיקא דשביעית, חייבין במעשר וחייבין בקדושת שביעית שלא לעשות בהן סחורה ומלוגמא, וחייבין בביעור:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>שק שהוא מלא.</b> מעלות המערה. המלאה מים:
+<b>כל ששאבו.</b> הפירות מלחלוחית המים, הרי זה בכי יותן. דניחא ליה שישאבו הפירות מן המים, שמתוך כך הן נראין גסים ונפוחים:
+<b>רבי יהודה אומר כל שהוא כנגד המים כו׳</b> ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>חבית.</b> של חרס, או של כלי אבן הרכים שהן כחרס. אבל שאר כלים לא בלעי כל כך עד שיהיו הפירות שבתוכן שואבים:
+<b>שאבו.</b> נתלחלחו הפירות ומשקה טופח עליהן:
+<b>הכי גרסינן, ושאר כל המשקים טהורים.</b> שאר שבעה משקים המכשירים לקבל טומאה, טהורים הפירות שבתוך החבית אם נתלחלחו מהן. דדוקא מים ויין וחומץ שהן דקים וצלולים, הן נבלעין בחבית מפני דקותן, והפירות שואבים מהן. אבל שמן דבש חלב דם טל, הן עבין, ומפני עוביין אינן יכולין להבלע בתוך הכלי כל כך עד שיהיו הפירות שבתוך החבית שואבים מהן, הלכך אינן בכי יותן:
+<b>שאין הקטנית שואבת.</b> כגון פולים ואפונים וכיוצא בהן. ואין הלכה כר׳ נחמיה:
+
+Mishnah 3
+
+<b>הרודה פת חמה.</b> שנילושה במי פירות ולא הוכשרה לקבל טומאה:
+<b>רבי מאיר מטמא.</b> כלומר הוכשר הלחם לקבל טומאה מחמת היין שנבלע בו. אי נמי, אם היה היין טמא, מטמא ר׳ מאיר מחמת היין טמא הנבלע בה:
+<b>ר׳ יוסי מטהר בשל חטים.</b> והלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>המרבץ את ביתו.</b> מזלף בו מים כדי שלא יעלה האבק:
+<b>וטננו.</b> נתלחלחו. לשון אם היתה שדה מטוננת, שפירושו שדה לחה, בפרק קמא דמועד קטן [דף ו׳]:
+<b>אם מחמת הסלע.</b> צור שמששת ימי בראשית, והוא רצפת הבית, ומתוך כך נתלחלחו החטים:
+<b>המטנן בחול.</b> מטמין הפירות בחול כדי שיטננו, כלומר שיתלחלחו, שיקבלו מלחלוחית החול:
+<b>הרי זה בכי יותן.</b> דאין חול בלא מים:
+
+Mishnah 5
+
+<b>נגוב.</b> יבש:
+<b>אינו חושש שמא נתן בה חטים וטננו.</b> הכי קאמר, אם נתן בה חטים, אינו חושש שמא טננו:
+<b>כשהטל עליהם.</b> כגון שהיה משכים למלאכתו וליקט עשבים עם הטל שעליהם, אבל הוא לא נתכוין בשביל הטל:
+<b>להטן בהם חטים.</b> להטמין בהם חטים כדי שיטננו:
+<b>אם נתכוין לכך.</b> לטל שעליהן:
+<b>אי אפשר שלא לשמוח.</b> שהרי היה צריך ללותתן:
+<b>אלא אם עמד.</b> נתעכב שם כדי שירדו עליהם גשמים:
+
+Mishnah 6
+
+<b>פקק הצנור.</b> סתם הצנור כדי שלא יצאו המים:
+<b>או אם חלחל לתוכו.</b> שנענע וניער הזיתים במים שבתוך הצנור. דסבירא ליה לר׳ יהודה, שאין המחשבה מועלת להכשיר עד שיעשה מעשה לגלות המחשבה שבלבו. ואין הלכה כר׳ יהודה:
+
+Mishnah 7
+
+<b>אם הפך השקים.</b> לצד אחר, כדי שישורו במים משני צדדין, אז הוכשרו:
+<b>אם עמד והדיח.</b> אם עמד במים להדיח רגלי בהמתו, אז מכשירים מים העולין ברגליהם אם נפלו על הפירות:
+<b>באדם ובבהמה טמאה.</b> מכשירין המים העולים ברגליהן בין הדיח בין לא הדיח. ואין הלכה כרבי יהודה:
+
+Mishnah 8
+
+<b>המוריד את הגלגלים.</b> אופן מרכבותיו, מתרגמינן גלגלי רתיכיהון:
+<b>בשעת הקדים.</b> בשעת החום רוח הקדים נושב. ודרך כלי עץ שהם מתבקעים מפני החום, ומורידין אותן למים והבקעים מתחברים. והיינו שיחוצו, כמו שיאוצו, כלומר כדי שיהדקו וידחקו הבקעים זה בזה:
+<b>הרי זה בכי יותן.</b> המים הנתלים בהם מכשירין הזרעים לקבל טומאה, משום דניחא ליה שיהיו אותם המים נתלים בכלי להדק הבקעים:
+<b>בשעת היחף.</b> שהבהמה יגעה ועיפה מטורח הדרך, וכן בשעה שהיא דשה בתבואה, המים שהיא מעלה ברגליה לעולם מכשירים הזרעים לקבל טומאה, לפי שהם לרצון, שהמים יפים לה לצננה ולקררה. פירוש אחר, בשעת היחף והדיש, בשעת הקציר רוצה הוא שהבהמה תרחוץ רגליה בשביל שיהיו נקיות לדוש התבואה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>השוחה לשתות.</b> בפיו ובשפמו הרי הן בכי יותן. היינו טעמא, לפי שאין המים נכנסים לפיו אלא א״כ נוגעים בשפמו תחילה, הלכך אחשבינהו: 
+<b>הממלא בחבית המים העולים אחריה, הרי הן בכי יותן.</b> דאי אפשר שיכנס עד שיגעו לאחוריה. אבל הניחה תחת הצנור, אין שלאחריה בכי יותן, דאפשר לקילוח שירד לתוכה ולא יגע לאחוריה:
+<b>מכונן על צוארה.</b> מסובב כמין טבעת מקיף לצואר החבית. מכונן לשון הוא עשך ויכוננך (דברים ל״ב:ו׳.): 
+<b>נתנה</b> לחבית 
+<b>תחת הצנור</b> לקבל המים:
+<b>אינן בכי יותן.</b> המים שלאחריה ושבחבל. דלא ניחא ליה אלא שיפלו המים לתוכה בלבד:
+
+Mishnah 2
+
+<b>אפילו אב הטומאה.</b> אפילו היה האדם הזה אב הטומאה ונטמאו המשקין שירדו עליו, ואנן אמרינן לעיל דמשקין טמאים מטמאים לרצון ושלא לרצון, אפילו הכי אינן מכשירין, כיון שירידת הגשמים עליו היתה שלא לרצון:
+<b>ואם ניער.</b> כמו המנער טליתו [שבת קמ״ז]. שניער גופו להסיר הגשמים מעליו:
+<b>בכי יותן.</b> המים הנופלים ממנו מכשירין הן:
+<b>להקר.</b> לקרר עצמו:
+<b>או לידוח.</b> לרחוץ גופו, כגון שהיה מלוכלך בטיט או בצואה:
+<b>בטמא.</b> אם היה האדם טמא:
+<b>טמאים.</b> המים. ואם נפלו על הפירות, הכשירום וטמאום כאחת:
+<b>ובטהור בכי יותן.</b> ומכשירין:
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+חבית שירד הדלף לתוכה. שלא לרצון, ובתוכה פירות ואינו רוצה שיוכשרו לקבל טומאה:
+<b>ישבר.</b> שאם מערה, הרי מעביר המים מזה לזה לרצון ונמצאו הפירות מוכשרין:
+<b>ומודים.</b> בית שמאי לבית הלל:
+<b>שהוא מושיט את ידו והן טהורין.</b> כלומר לא הוכשרו בכך:
+
+Mishnah 5
+
+<b>הנתזין.</b> ממנה לחוץ:
+<b>והצפין.</b> למעלה ויצאו לחוץ. כולהו אינן בכי יותן, לפי שהן שלא לרצון, וכן המים שבתוכה:
+<b>נטלה לשפכן.</b> שלא שפכן במקומן, אלא נטל העריבה לשפוך המים במקום אחר, הרי הן בכי יותן, דלרצון הן הואיל ולא שפכן מיד שם במקומן:
+<b>ובית הלל אומרים.</b> כיון שלא הניחן שם אלא נטלה לשפכן, אינן בכי יותן:
+<b>הניחה.</b> אם הניח את העריבה מתחילה כדי שירד הדלף לתוכה:
+<b>אלו ואלו.</b> בית שמאי ובית הלל מודים שאף על פי שנטלה אח״כ ושפכה, הרי הן בכי יותן, הואיל וכבר חישב עליהן:
+<b>מים העולים בידיו.</b> שמכבס בהן, ניחא ליה:
+<b>ברגליו.</b> לא ניחא ליה:
+<b>אא״כ נטנפו רגליו.</b> הוו בכי יותן. מידי דהוה אממלא בחבית דלעיל, דמים העולים אחריה בכי יותן, כדפרישנא לעיל, לפי שאי אפשר למים ליכנס לתוכה עד שיגעו לאחוריה:
+
+Mishnah 6
+
+<b>והם טהורין.</b> אע״פ שפשט אדם טמא את ידו ונטל. לפי שלא הוכשרו במים שבמקוה, דכתיב (ויקרא י״א:ל״ד-ל״ה) בכל כלי יטמא, מה כלי מיוחד שהוא תלוש ומכשיר, אף כל שהוא תלוש מכשיר, לאפוקי מים שבבורות שיחין ומערות שאינן תלושים מן הקרקע שאינן מכשירים כל זמן שלא נתלשו:
+<b>העלם מן המים.</b> הוכשרו התורמסין לקבל טומאה במים התלושים:
+<b>הנוגעים בקופה טמאים.</b> שהקופה נעשית ראשון כשנגע בה אדם טמא, והתורמוסים הנוגעים בקופה הוו שני:
+<b>ושאר כל התורמוסים.</b> שאין נוגעים בקופה:
+<b>טהורים.</b> דאין שני עושה שלישי בחולין:
+<b>נדה מדיחתו והוא טהור.</b> דלא הוכשר לקבל טומאה במים שמחוברים במערה:
+
+Mishnah 7
+
+<b>ידיו טהורות.</b> דלא בעינן כוונה לחולין. אבל אם היו פירות מעשר וכל שכן של תרומה, ידיו טמאות כשהיו, עד שיכוין להטביל ידיו:
+<b>והפירות טהורים.</b> ולא הוכשרו, דלא אחשבה להך נפילה:
+<b>ואם בשביל שיודחו ידיו.</b> נתכוין ליטול את הפירות מן המים, הפירות הרי הן בכי יותן ומוכשרים לקבל טומאה מכאן ולהבא דאחשבה להך נפילת פירות ליטול ידיו בהגבהתן, והוי ליה משקה שסופו לרצון, דאע"פ שאין תחילתו לרצון הרי זה בכי יותן:
+
+Mishnah 8
+
+<b>ופשט אב הטומאה את ידיו לתוכה טמאה.</b> דכלי חרס מקבל טומאה מאב הטומאה הנוגע בתוכו, ולא עלתה לו טבילה, ואע״פ שהוא בתוך המקוה, לפי שהמים שבתוכו חוצצים בינו ובין מי המקוה:
+<b>מגע טומאות טהורה.</b> אם לא היה אב הטומאה שנגע בה, אלא ראשון לטומאה והוא הנקרא מגע טומאות, כלומר הנוגע באבות הטומאה, אז טהורה הקדירה, לפי שאין כלי חרס מקבל טומאה אלא מאב הטומאה, ונמצא שלא נטמאת הקדירה אלא מחמת משקים טמאים שבתוכה שנטמאו וחוזרים ומטמאים אותה, ומשום הכי אינה מטמאה, שהרי הושקו המים שבתוכה במי מקוה ונטהרו. אבל שאר משקים כגון יין שמן וחלב, אין המקוה מטהר אותם, דלא סלקא להו השקה, הלכך חוזרים ומטמאים את הקדירה, דרבנן גזרו על המשקים שיהיו מטמאין כלים, גזירה משום משקה זב וזבה:
+
+Mishnah 9
+
+<b>הממלא בקילון.</b> כשהמים מכונסים במקום אחד ומבקשים להביאן אל שדה אחר, עושים להן דרך שיבואו בו אותן המים, ושם אותו דרך שאותן המים נמשכים בו נקרא קילון, ועד שלשה ימים אין אותו קילון מתנגב מן המים שהמשיכו לתוכו, ומכשירין את הפירות שנפלו לתוכן, שהרי הן לרצון:
+<b>רבי עקיבא אומר אם נגבו מיד.</b> ר׳ עקיבא לא פליג אתנא קמא. דסתם קילון אינו מתנגב עד שלשה ימים, ותנא קמא בסתם איירי. והכי מוכח בהדיא בתוספתא, דמודה ר׳ עקיבא בסתם שהוא שלשה ימים:
+
+Mishnah 10
+
+<b>שנפלו עליהם משקים.</b> טמאים:
+<b>אם רבו.</b> מי גשמים על המשקים ההם, בטלום וטיהרום:
+<b>הוציאן כדי שירדו עליהם גשמים.</b> דאחשבינהו לגשמים:
+<b>אע״פ שרבו טמאין.</b> דנטמאו הגשמים עצמן:
+<b>בלעו משקין טמאים.</b> כגון שהעצים נגובים מבחוץ ובתוכן משקין בלועין, אע״פ שהוציאן כדי שירדו עליהן גשמים דאחשבינהו לגשמים, אפילו הכי טהורין, דלא נגעו במשקין טמאין, שהרי בלעו:
+<b>לא יסיקם אלא בידים טהורות.</b> שלא יטמאו הידים את מי הגשמים שהוחשבו ויחזרו ויטמאו את התנור, דמשקה מטמא כלי. אבל בידים טהורות, יכול להסיקם בתנור, והתנור טהור, ולא אמרינן דסוף משקה טמא הבלוע לצאת מחמת ההיסק, דבעצים שהאש שולטת בהן ונאחז בהן האור כלין המשקים לתוכן, ואין יוצאים לחוץ כשמסיקן בתנור:
+<b>אם היו לחין.</b> עצים הללו שבלעו משקין טמאין, ומחמת לחותן יצאו משקין עצמן מהן, ואם אותן משקים פלטו משקה הטמא הבלוע, ורבו משקין שמעצמן על משקה הבלוע:
+<b>טהורין.</b> שביטלו אותן. ואין הלכה כר׳ שמעון:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>מי שטבל בנהר.</b> ומים שעליו מכשירין, שהרי לרצון הן:
+<b>והיה לפניו נהר אחר, ועבר בו.</b> ומים שעליו מן הנהר השני אינן לרצון ואינן מכשירין:
+<b>טיהרו.</b> מי הנהר השני, מים שהעלן עמו מן הטבילה, ואין מכשירין לא אלו ולא אלו:
+<b>דחיו.</b> דחהו:
+<b>לשכרו.</b> שהיה חברו שיכור ומתוך שכרותו דחהו והפילו בנהר:
+<b>וכן לבהמתו.</b> שהפיל את הבהמה בשכרותו בנהר, והיו עליו מי טבילה, ועל הבהמה מים לרצון:
+<b>טיהרו שניים.</b> שהיו על ידי שכרות ולא לרצון:
+<b>את הראשונים.</b> שהיו לרצון:
+<b>ואם כמשחק.</b> דחה את חברו בנהר או את הבהמה, גם השניים בכי יותן, דכולהו לרצון נינהו:
+
+Mishnah 2
+
+<b>הנתזין.</b> שלא בכונה:
+<b>העושה ציפור במים.</b> שמעלה על פני המים רתיחות כמין אבעבועות:
+<b>הנתזין.</b> בעשיית אבעבועות:
+<b>ואת שבה.</b> דהיינו מי אבעבועות עצמן. ואית דגרסי, העושה צנור במים. כמו שעושים הנערים כמין צנור של קנה או של עץ חלול, לנתז ממנו המים בצחוק:
+<b>ואת שבה.</b> המים הנשארים בצנור:
+
+Mishnah 3
+
+<b>ובללן שינוגבו.</b> בלל כל הפירות במים, שכשיהיו המים מפוזרים בכל הפירות, יתנגבו יותר מהרה:
+<b>וחכמים אומרים אינן בכי יותן.</b> והלכה כחכמים:
+
+Mishnah 4
+
+<b>לעמקו בכי יותן ולרחבו אינו בכי יותן.</b> כשאדם מודד עמקו של בור בקנה, ניכר רושם המים בקנה עד כמה הן מגיעים, ומתוך כך יודע עומקו, לפיכך רוצה הוא במשקה שברושם. אבל לרחבו אינו רוצה במשקה שברושם. והלכה כרבי עקיבא, שחזר רבי טרפון להיות שונה כדבריו:
+
+Mishnah 5
+
+<b>לידע כמה מים יש בו.</b> רוצה במשקה שברושם, כדאמרן, לפיכך הוי בכי יותן. אבל לידע אם יש בו מים, אין צריך רושם של משקה:
+<b>ושבאבן.</b> כלומר, שבאבן נמי טהורים, שאין מכשירים:
+
+Mishnah 6
+
+<b>החובט על השלח.</b> מכה בעור אחר רחיצתו כדי לנערו מן המים:
+<b>השלח.</b> העור כמות שהוא כשמפשיטים אותו מן הבהמה [בראשית ל״ז] נקרא שלח. תרגום ויפשיטו, ואשלחו:
+<b>שהוא מתכוין שיצאו עם הצואה.</b> מתכוין שיצאו המים עם הלכלוך שנתחבר בהן, לפיכך מכשיר מה שנתז ממנו ואפילו שהוא בתוך המים. ואין הלכה כר׳ יוסי:
+
+Mishnah 7
+
+<b>העקל.</b> מקום בשולי הספינה שמתקבצים שם המים הנכנסים בסדקים של ספינה:
+<b>אם ניער.</b> להסיר המים שעליהן. כמו המנער טליתו:
+<b>לצרפה.</b> לבדקה אם המים נכנסים לתוכה אם לאו. פירוש אחר, לחזקה ולחסמה. לפי שכשהיא ביבשה, נבקעת מאליה, ומכניסים אותה בים כדי שתשרה במים ויסתמו בקועיה וסדקיה:
+<b>מסמר לגשמים לצרפו.</b> לחזקו ולחסמו, כשיבואו עליו מים לאחר שנתלבן באש:
+<b>אוד.</b> עץ שמקצתו אכלה האש:
+
+Mishnah 8
+
+<b>קסיא של שלחנות.</b> כיסוי שמכסין על השולחן שלא יפול על המזון שעליו מים או דבר של טנוף ולכלוך:
+<b>והשיפא של לבנים.</b> מחצלת של שיפא ושל גמי שמכסים על הלבנים להגן מן הגשמים. והרי אלו כמו בשביל שלא ילקה הכותל שאינן בכי יותן:
+<b>אבל אם ניער.</b> שמתכוין להדיחם, הרי זה בכי יותן:
+
+Mishnah 9
+
+<b>כל הניצוק טהור</b> אם מערה מכלי טהור לכלי טמא, מה שבעליון טהור, דניצוק אינו חיבור. חוץ מהני דחשיב, מפני שסולדים לאחוריהם, כשהקילוח נפסק, חוזר הנשאר למעלה:
+<b>מדבש הזיפים.</b> אית דמפרשי דבש טוב וחשוב, שמתוך חשיבותו מזייפין אותו ומערבין בו פסולת. ואית דאמרי, על שם מקומו שבא מזיף. כמו בבוא הזיפים ויאמרו לשאול (תהילים נ״ד:ב׳):
+<b>והצפחת.</b> מאכל עשוי מקמח ודבש והוא רך כל כך שיכולים להציקו. ודומה לו כצפיחית בדבש [שמות ט״ז]:
+<b>המקפה.</b> תבשיל שאינו לא רך ולא קשה אלא קפוי, קרוי מקפה:
+<b>של גריסין.</b> פולים טחונות וגרוסות בריחים:
+<b>ושל פולים.</b> שלימות שאינן גרוסות בריחים:
+<b>מפני שהיא סולדת לאחוריה.</b> כשהקילוח נפסק, חוזר אותו עמוד השותת שהיה קצתו במשקין טמאין שבכלי התחתון ונמשך למעלה למשקין שבכלי העליון הטהור, ומטמא כל מה שבכלי העליון:  
+
+Mishnah 10
+
+<b>המערה מחם לחם.</b> הכי נמי איירי שמשקין שבכלי עליון שמערה ממנו, טהורים. ושבכלי תחתון שמערה לתוכו, הן טמאין:
+<b>מצונן לחם טמא.</b> שתחתון החם מעלה הבל לעליון הצונן ומטמאו, שהענן העולה מן החם כמשקה הוא חשוב:
+<b>וכוחו של תחתון יפה.</b> שחומו גדול משל עליון. ואין הלכה כר׳ שמעון, שכיון שהעליון חם, אע״פ שהתחתון יותר חם ממנו, אין פעולתו של תחתון ניכרת בעליון ואינו מטמאו:
+
+Mishnah 11
+
+<b>ומגיסה בקדירה.</b> מהפכת בכף שבידה לתבשיל שבקדירה:
+<b>אם הזיעו ידיה.</b> מהבל הקדירה, נטמאו ידיה כאילו נגעה במשקה שבקדירה:
+<b>היו ידיה טמאות.</b> אם הזיעו ידיה, נטמאת הזיעה מחמת ידיה, ונטמאת הקדירה, לפי שההבל מחבר בין הזיעה שבידיה למשקין שבקדירה:
+<b>ר׳ יוסי אומר אם נטפו.</b> אין הקדירה טמאה אא״כ נטפו טיפין מן הזיעה שבידיה לתוך הקדירה. ואין הלכה כר׳ יוסי:
+<b>היין שבכף טהור.</b> ואינו מכשיר, דלא הוחשב להיות משקה עד שיערה אותו לתוך הכלי. וכמו שאין לו תורת משקה לענין הכשר, כך אין לו תורת משקה לענין טומאה ולענין יין נסך:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>המעלה פירותיו לגג מפני הכנימה.</b> תולעים הגדלים בפירות. לשון ותהי הכנם (שמות ח׳):
+<b>אם נתכוין לכך.</b> שחשב שירד עליהן טל:
+<b>שיש להן מעשה.</b> כגון אם היו שופכין עליהן טל בכוונה, היו מוכשרין:
+
+Mishnah 2
+
+<b>המעלה את האגודות.</b> של ירק:
+<b>ואת הקציעות.</b> כותשים התאנים במכתשת ועושים אותן כעין ככרות גדולות, והן נקראות קציעות:
+<b>ימתינו.</b> לשון לחלוח. ודומה לו בגמרא פרק לא יחפור [בבא בתרא דף י״ח] מיתנא קשה לכותלים:
+<b>אינן בכי יותן.</b> אם ירד עליהן טל:
+<b>כל האגודות.</b> של ירק:
+<b>של בית השוקים טמאין.</b> לפי שהמוכרים רגילים לזלף עליהן מים כדי ללחלחן, והן מוכשרין לקבל טומאה, והידים ממשמשים בהן תמיד, הלכך הן בחזקת טומאה:
+<b>מפני משקה הפה.</b> אע״פ שאין מזלפין עליהן מים כשהן לחין, מכל מקום רגילים לתת עליהן משקה היוצא מן הפה כדי להסיר האבק שעליהן, ובו הן מוכשרין. ואיכא בין תנא קמא לר׳ מאיר מקום שאין רגילין ללחלחם במשקה הפה, לר׳ מאיר טהורים. ולתנא קמא בכל ענין טמאים, דאף בלחין נותנין בהן מים. והלכה כתנא קמא:
+<b>הקמחין והסלתות של בית השוקים טמאין.</b> לפי שלותתים החטים שלהם קודם שיטחנו אותן והן מוכשרות, והידים ממשמשים בהן תמיד, לפיכך הן בחזקת טומאה:
+<b>החילקה.</b> חטה כתושה ונחלק כל גרעין לשנים:
+<b>טרגיס.</b> שנחלק כל גרעין לשלשה 
+<b>טסגי.</b> שנחלק כל גרעין לארבעה:
+<b>בכל מקום.</b> אפילו שלא בבית השוקים, שהכל מזלפין עליהם מים:
+
+Mishnah 3
+
+<b>חוץ משל מוכרי משקה.</b> מפני שנוגעים בהם בעוד שמשקה טופח על ידיהם, ואין מקפידין על הלכלוך, שקליפתם מגינה עליהן:
+<b>ואם היו מוכרים עמהם פירות יבשים.</b> מתוך שמנגבים ידיהם כדי שלא יטנפו את הפירות, מנגבים ידיהם נמי קודם שיגעו בביצים:
+<b>כל הדגים בחזקת טומאה.</b> לפי שהם מוכשרים במים, והטמא והטהור ממשמשים בה:
+<b>חתיכת האלתות.</b> מין דג שרגילין למכרו חתיכות חתיכות. ומקום יש ששמו אלתות ושם צדין אותו ומוכרין אותו:
+<b>ודג המצרי.</b> דג קטן מאוד שמביאין ממנו קופות מלאות במצרים:
+<b>וקולייס האספנין.</b> מין דג שעורו רך מאוד וקורין לו אלשביט. ושלשה מינים הללו אין המים מכשירין אותם כשאר דגים, לפי שהן חיין זמן מרובה אחר צידתן, ולאחר שהן נעשין אוכל דהיינו לאחר מיתתן אין נותנין עליהם מים, לפי שהמים מפסידין אותן. ואין הלכה כר׳ יהודה:
+<b>כל הציר בחזקת טומאה.</b> שסתם ציר נתנו בו מים, והידים ממשמשים בו:
+<b>ועל כולם.</b> בין ביצים בין פירות בין ציר:
+<b>נאמן.</b> עם הארץ לומר לא הוכשרו:
+<b>מפני שמפקידים אותן.</b> דכל הפירות מפקידים אותן אצל עם הארץ, ואי לאו דנאמן היאך מפקידים. אבל דגה אין מפקידים בידו, לפיכך אינו נאמן:
+<b>ציר טהור.</b> שידוע בו שלא הוכשר על ידי משקה:
+<b>שנפל לתוכו מים כל שהו טמא.</b> דמים כל שהו מכשירים אותו, ומשהוכשר חזקתו טמא, שהידים ממשמשים בו. והלכה כר׳ אליעזר בן יעקב:
+
+Mishnah 4
+
+<b>שבעה משקין הן.</b> לפי שנאמר בטומאת אוכלים (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל אשר יבוא עליו מים יטמא, אין לי אלא מים, מנין לרבות היין והשמן והחלב והדבש והדם והטל, תלמוד לומר וכל משקה אשר ישתה. ואי וכל משקה, יכול מי תותים מי רמונים ושאר כל מי פירות, תלמוד לומר מים, מה מים מיוחדים שאין להם שם לווי, אף היין והשמן והחלב והדבש והדם והטל שאין להם שם לווי, יצאו מי תותים מי רמונים ושאר כל מי פירות שיש להם שם לווי, ודבש דבורים אין לו שם לווי, דדבש סתם אקרי. ועוד שנינו בתוספתא דשבת פרק ט״מנין לדם שהוא משקה, שנאמר (במדבר כ״ג:כ״ד) ודם חללים ישתה. מנין ליין שהוא משקה, שנאמר (דברים ל״ב:י״ד) ודם ענב תשתה חמר. מנין לדבש שהוא משקה, שנאמר (שם) ויניקהו דבש מסלע. מנין לשמן שהוא משקה, שנאמר (ישעיהו כ״ה:ו׳) משתה שמנים. מנין לחלב שהוא משקה, שנאמר (שופטים ד׳:י״ט) ותפתח את נוד החלב ותשקהו. מנין לטל שהוא משקה, שנאמר (שם ז,) וימץ טל מן הגזה מלוא הספל מים. מנין לדמעות העין שהוא משקה, שנאמר (תהילים פ׳:ו׳,) ותשקמו בדמעות שליש. מנין למי האף שהוא משקה, שנאמר (ירמיהו ט׳:י״ז) ועפעפינו יזלו מים:
+<b>דבש צרעה טהור.</b> דלא חשיב משקה, ואינו מטמא ואינו מכשיר:
+<b>ומותר באכילה.</b> דלא תימא הואיל והצרעה שרץ העוף הוא וטמא, הדבש היוצא ממנו נמי יהא טמא, דסלקא דעתך אמינא דדוקא דבש דבורים רבייה קרא להתירא שאין לו שם לווי, אבל דבש צרעים שיש לו שם לווי לא יהא מותר, קמ״ל דבש צרעה טהור ומותר. דמפני מה אמרו דבש דבורים מותר, מפני שמכניסות אותן לגופן ואינן ממצות אותו מגופן, דבש צרעים נמי מכניסות אותו לגופן ואין ממצות אותו מגופן:
+
+Mishnah 5
+
+<b>בין גדולים.</b> משקין היוצאין מפי טבעת:
+<b>בין קטנים.</b> מי רגלים:
+<b>ודם הקזה לשתיה.</b> דם ההקזה שנתכוין עליו להשקותו לבהמה ולחיה או לנכרי:
+<b>מי החלב.</b> הוא הקום הנפרש מן הגבינה כשמעמידים החלב ומקפיאין אותו בקיבה, מכשיר את הזרעים:
+<b>והמוחל כשמן.</b> מים שחורים היוצאים מן הזיתים:
+<b>שאין מוחל יוצא מידי שמן.</b> ומוחל עצמו, לר׳ שמעון מי פירות הוא ואינו חשוב משקה, אבל מכשיר מפני שיורי שמן שבו:
+<b>ר׳ מאיר אומר אע״פ שאין בו שמן.</b> מוחל עצמו חשוב משקה ומכשיר ומטמא. והלכה כר׳ מאיר:
+<b>דם השרץ כבשרו.</b> ומצטרפין לכעדשה. דכתיב בשמונה שרצים (ויקרא י״א:כ״ט) וזה לכם הטמא, להביא דמו שמטמא כבשרו. יכול יכשיר את הזרעים, ת״ל הטמא, טמא הוא ואינו מכשיר את הזרעים:
+
+Mishnah 6
+
+<b>ואלו מטמאים ומכשירים.</b> שהן עצמן משקין טמאים, ומטמאים ומכשירים כאחד:
+<b>זובו של זב.</b> דכתיב (שם ט״ו) זובו טמא הוא:
+<b>ורוקו.</b> וכי ירוק וגו׳:
+<b>ומימי רגליו.</b> וזאת תהיה טומאתו, וזאת, לרבות מימי רגליו:
+<b>ורביעית דם מן המת.</b> דכתיב (במדבר י״ט:י״ג) כל הנוגע במת בנפש האדם, ונפש האדם היינו רביעית דם, דכתיב (ויקרא י״ז:י״א) כי הדם הוא הנפש:
+<b>ודם הנדה.</b> דכתיב (שם ט״ו) והדוה בנדתה, מה שזב ממנה טמא כמותה:
+<b>שכבת זרע אינה מכשרת.</b> שאינה חשובה משקה, דיש לה שם לווי:
+<b>דם הנדה אינו מכשיר.</b> מידי דהוה אדם של התחתוניות שגם הוא אינו מכשיר:
+<b>דם המת אינו מכשיר.</b> דכיון שמת יצא דמו מתורת משקה. ולית הלכה כחד מהנך תנאי, אלא כולהו מטמאים ומכשירים כתנא קמא:  
+
+Mishnah 7
+
+<b>ואלו לא מטמאים.</b> אפילו יצאו מן הטמא, כגון מן הזב וכיוצא בו. דכתיב בזובו טמא הוא, הוא טמא ואין זיעה וליחה סרוחה ורעי שלו טמאים:
+<b>והליחה סרוחה.</b> היוצאת מן המורסה. והוא הדין ברוקק ליחה סרוחה:
+<b>והראי.</b> צואה. כמו והרעי:
+<b>ודם היוצא עמהם.</b> עם הליחה והרעי:
+<b>ומשקה בן שמונה.</b> כל משקה שיצא מנפל שנולד בן שמונה חדשים, כגון דמו ורוקו ומימי רגליו. לפי שבן שמונה חי הרי הוא כאבן:
+<b>חוץ מדמו.</b> שמטמא כדם של בן קיימא. ואין הלכה כר׳ יוסי:
+<b>אע״פ שיוצאין נקיים.</b> שמוציא אותן דרך בית הרעי צלולים כמו שהיו כששתאן, אפילו הכי אין מכשירין, הואיל ויצאו דרך בית הרעי:
+<b>ר׳ אלעזר מטמא באלו.</b> דמשקין הן חשובין, ומטמאין ומכשירין. ואין הלכה כר׳ אלעזר:
+<b>חלב הזכר טהור.</b> דלא חשיב משקה. וכן הלכה:
+
+Mishnah 8
+
+<b>חלב האשה מטמא.</b> מכשיר לקבל טומאה. ואם נטמא או שהאשה טמאה, מטמא כדין משקין טמאים, דתורת משקה יש בו:
+<b>לרצון.</b> הנחלב בכונה:
+<b>ושלא לרצון.</b> כגון חלב הנוטף מדדיה:
+<b>שאינו מיוחד אלא לקטנים.</b> וסתמיה לא חשיב כולי האי:
+<b>שדם מגיפתה טמא.</b> דהיוצא ממכתה טמא, דדמי לדם חללים שקרוי משקה, דמה לי קטלה כולה, מה לי קטלה פלגא:
+<b>שדם מגיפתה טהור.</b> דדם בהמה לא אקרי דם חללים, דגבי אדם כתיב:
+<b>סלי זיתים וענבים יוכיחו.</b> שהסוחטן לרפואה טמא, ואעפ״כ לרצון טמאים, שלא לרצון טהורים אף החלב, אע״פ שהחולב לרפואה טמא, כשנחלב שלא לרצון דין הוא שיהיה טהור ושלא לרצון טהורים. שאין היוצא מן הזיתים וענבים חשוב משקה עד שיצא לרצון:
\ No newline at end of file
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@@ -0,0 +1,461 @@
+Bartenura on Mishnah Makhshirin
+ברטנורא על משנה מכשירין
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Makhshirin
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה מכשירין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כל משקה שתחילתו לרצון.</b> דניחא ליה בהנך משקין, בשביל שתודח הקערה או לשאר תשמישין:
+<b>אע״פ שאין סופו לרצון.</b> כשנפלו על הפירות לא ניחא ליה, אפ״ה הוי הכשר. אי נמי, סופו לרצון, כשנפלו על הפירות. אבל בתחילת ביאתן היה הדבר קשה בעיניו, הכל הוי הכשר:
+<b>הרי זה בכי יותן.</b> כלומר, האוכלין שנפלו עליהן משקין הללו, מוכשרין לקבל טומאה מכאן ואילך. שאין שום אוכל מקבל טומאה עד שיבוא עליו מים או אחד משבעה משקין, שהם, מים, יין, שמן, חלב, דבש, דם, טל. דכתיב (ויקרא י״א:ל״ח) וכי יותן מים על זרע ונפל מנבלתם עליו טמא הוא, כתיב יתן וקרינן יותן, מה יתן דניחא ליה, אף יותן דניחא ליה:
+<b>מטמאין לרצון ושלא לרצון.</b> כיון דטמאין הן, טומאתן והכשרן באים כאחד, ואם נפלו על הפירות אפילו שלא לרצון, מטמאין אותם, דלא בעינן דניחא ליה אלא כשבא המשקה קודם לטומאה, דכתיב וכי יותן מים על זרע, והדר ונפל מנבלתם עליו. אבל כשהמשקה והטומאה באין כאחד כגון שהמשקין טמאין, לא בעינן דניחא ליה:
+
+Mishnah 2
+
+<b>המרעיד את האילן.</b> מנענעו:
+<b>או את הטומאה.</b> כגון שהביא שם עורב שרץ או כזית מן המת או נבלה ונשאר בין ענפי האילן:
+<b>אינן בכי יותן.</b> אם מחמת רעדה זו נפלו מי גשמים שבאילן על פירות שתחתיו, לא הוכשרו:
+<b>היוצאים ואת שבו.</b> משקים היוצאים מחמת הרעדה, ומשקים הנשארים באילן ונפלו אח״כ על הפירות, הוכשרו, דאחשובי אחשבינהו וכתלושים דמו:
+<b>מפני שהוא מתכוין שיצאו מכולו.</b> נתכוין להוציא כל המים מן האילן, והנשארים לאו דעתיה עלייהו ולא מכשרי:
+
+Mishnah 3
+
+<b>המרעיד את האילן.</b> להפיל פירותיו:
+<b>ונפלו על חברו.</b> על אילן אחר, ומאותו אילן נפלו על הזרעים ועל הירקות המחוברים לקרקע, ומשקה טופח על אותן הזרעים מן המים שרגילין להשקות אותן או מגשמים שנפלו עליהן:
+<b>בית שמאי אומרים הרי הן בכי יותן.</b> דכיון דיודע היה שיפלו פירות הללו על אותן זרעים שיש עליהן משקה טופח, גלי דעתיה דניחא ליה, והוכשרו הפירות שנפלו על גבי אותן זרעים, לקבל טומאה:
+<b>ובית הלל אומרים אינן בכי יותן.</b> כיון דלא נפלו להדיא מן האילן על הזרעים אלא מאילן לאילן אחר:
+<b>חלי קופרי.</b> כך היה כינויו:
+<b>טבעון.</b> שם מקום:
+<b>עד שיתכוין.</b> והני הואיל ומאילן לאילן או מסוכה לסוכה נפלו, אין זו כוונה. וטעמייהו דבית הלל קאמר:
+
+Mishnah 4
+
+<b>הנוער אגודה של ירק.</b> כגון ירק שירדו עליו גשמים או שנפל במים שלא לרצון, ומנערו כדי שיצאו המים:
+<b>חוששים אנו.</b> בתמיה. כלומר לדבריכם היה לנו לחוש גם לזה:
+<b>המעלה שק מלא פירות.</b> שנפל במים שלא לרצון, והעלהו והניחו על שפת הנהר:
+<b>התחתון טהור.</b> כלומר, אף התחתון טהור, וכל שכן העליון:
+
+Mishnah 5
+
+<b>המוחק את הכרישה.</b> דוחק את הכרישה כדי שיצא ממנה הטל:
+<b>כרישה.</b> חציר בלשון מקרא. פורו״ש בלע״ז, ובערבי כורא״ת:
+<b>והסוחט בשערו ובכסותו.</b>. שהיה בא בדרך וירדו גשמים בשערו ועל כסותו, וסוחט בהן כדי שיצאו המים:
+<b>ואת שבו.</b> משקין הנשארים ונפלו אח״כ על הפירות:
+<b>מתכוין שיצאו מכולו</b> דנתכוין להוציא מהן כל המים ולאו דעתיה על הנשארים, הלכך לא מכשירים. כבית הלל דריש פירקין:  
+
+Mishnah 6
+
+<b>הנופח.</b> בפיו:
+<b>בעדשים.</b> ויצא עליהן רוק מפיו בנפיחתו, והרוק היוצא מן הפה מתולדות המים הוא חשוב:
+<b>אינן בכי יותן.</b> כיון דלא נתכוין לכך:
+<b>וחכמים אומרים בכי יותן.</b> כיון דנתכוין לנפח, ודרך הרוק לצאת על ידי נפיחה. והלכה כחכמים:
+<b>האוכל שומשמין באצבעו.</b> כגון שהניח שומשמין בידו אחת, ואצבעו שבידו השנית מכניסה לתוך פיו ללחלחה ברוק ונותנה בשומשמין שבידו השנית והן נדבקין בה ומכניס בפיו ואוכל, ומחמת כן נתלחלחה היד שהשומשמין בה, ויש בה משקה טופח:
+<b>ר׳ שמעון אומר אינן בכי יותן.</b> דללחלח אצבעו נתכוין, ולא ללחלח היד שהשומשמין בה. ורבנן סברי, כיון דאחשביה באצבעו, מכשיר אפילו שלא לרצון, כדתנן בריש פירקין כל משקה שתחילתו לרצון, אע״פ שאין סופו לרצון, הרי זה בכי יותן. ור׳ שמעון סבר, דלא היה מתחילתו לרצון אלא המשקה המלחלח האצבע בלבד. והנשאר שנתלחלחה בו היד, לא היה לעולם לרצון. ואין הלכה כר׳ שמעון בכולה מתניתין:
+<b>הסריקין.</b> ויתלקטו אל יפתח אנשים רקים (שופטים י״א) מתרגמינן גוברין סריקין. לשון אילן סרק שאינו עושה פירות. פירוש אחר, סריקין, גנבים. שכן בלשון ישמעאל קורין לגנבי סראקין. ויש גורסין סקרין, לשון לא היה סקריקון ביהודה בהרוגי המלחמה בפרק הנזקין, פירוש גזלנין ואנסין:
+<b>בשבולת הנהר.</b> שביל הנהר ומרוצת מימיו. לשון ושבולת שטפתני (תהלים ס״ט):
+<b>להביאן עמו.</b> שלא היה יכול לנושאן, ומשיטן בנהר:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>זיעת בתים טהורה.</b> אינה מכשרת הזרעים לקבל טומאה:
+<b>זיעתו טמאה.</b> דמחמת המים היא. ודוקא בא במים שאובין. אבל בא במים מחוברים דלא מכשרי, לא, דאע״ג דהשתא מיהא תלושים נינהו, לא לרצון נתלשו:  
+
+Mishnah 2
+
+<b>מרחץ טמאה.</b> של מים שאובין:
+<b>זיעתה טמאה.</b> מכשרת את הפירות ומטמאתן:
+<b>וטהורה.</b> כלומר, וזיעת מרחץ טהורה, כגון מרחץ של מי מעין דלאו מים שאובים נינהו, הרי הוא בכי יותן, שהזיעה מכשרת את הפירות:
+<b>אם טמאה.</b> הבריכה. כל זיעה שיזיע הבית מחמתה, מכשרת ומטמאה. אבל שלא מחמתה, הויא לה זיעת הבית וטהורה:
+
+Mishnah 3
+
+<b>ברזל טמא.</b> שבא משברי כלים טמאין:
+<b>שבללו.</b> שטרפו ועירבו עם ברזל טהור שבא מן העשת:
+<b>אם רוב מן הטמא טמא.</b> חכמים גזרו על כלי מתכות שנטמאו ושברן והתיכן ועשה מהן כלים, שיחזרו לטומאתן הישנה עד שיזה עליהן שלישי ושביעי ויטבילם ויעריב שמשן:
+<b>גסטריות.</b> כמין קדירות עשויות להשתין בהן. ובלשון ערבי קורין להן בסריא״ש:
+<b>שישראל ונכרים מטילין לתוכן.</b> משתינים לתוכן. ושתן של נכרי טמא, דגזרו עליהן שיהיו כזבין לכל דבריהן:
+<b>מי שפיכות.</b> מים שרחצו בהן ושופכין אותן לחוץ, ובחזקת טמאין הן:
+<b>אימתי.</b> מתבטלין מי השפיכות ברוב:
+<b>בזמן שקדמו.</b> הן, ואח״כ רבו עליהן מי גשמים וטיהרום:
+<b>אבל אם קדמו מי גשמים.</b> אפילו נפלו עליהן משהו מי שפיכות טמאים:
+
+Mishnah 4
+
+<b>המטהר את גגו.</b> גרסינן. ואית דגרס הטורף את גגו, פירוש שטח גגו טיט או סיד להשוותו. והמים שנותנין עליו כשמטהרו או כשטחו בטיט, סתמן שופכין הן ומטמאין. וכן המים שמכבס בהן את כסותו:
+<b>וירדו עליהן גשמין.</b> שהן מים טהורים. והגג או הכסות מנטפים מים:
+<b>אם רוב מן הטהור טהור.</b> כגון שבתחילה היה מנטף טיפים דקות ולאחר כן מנטף טיפים עבות, בידוע שרוב מן הטהור:
+<b>אם הוסיפו לנטף.</b> שממהרים הטפים לירד זו אחר זו יותר מבתחילה, טהור, דודאי רבו. ואע״פ שאין הטפות עצמן יותר גדולות ממה שהיו בתחילה. ואין הלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>רוחץ בה מיד.</b> למוצאי שבת, ואין צריך להמתין כדי שיחמו. דכיון דרוב נכרים, אדעתא דנכרים הוחמו:
+<b>אם יש בה רשות.</b> המלכות קרויה רשות, מפני שהרשות בידה לעשות כרצונה. ולאו דוקא מלך, אלא אם יש שם אדם חשוב שיש לו עשרה עבדים שמחממין לו עשרה קומקומיות מים בבת אחת, מותר לרחוץ בה מיד, ואע״פ שרוב העיר ישראל. דאמרינן לשמו של אותו אדם חשוב הוחמו:
+
+Mishnah 6
+
+<b>היה בה ירק, נמכר.</b> ירק שנתלש בשבת, נמכר למוצאי שבת:
+<b>אם רוב נכרים לוקח מיד.</b> דכיון דרוב נכרים, אדעתא דנכרים נתלש:
+<b>כדי שיבואו ממקום קרוב.</b> שיש שם ירק. ואף על גב דשמא הובא ממקום רחוק, אין צריך להמתין אלא כדי שילקטו ירק ממקום קרוב שיש בו ירק ויביאוהו משם. שלא אמרו חכמים ולערב ימתין בכדי שיעשו, אלא גזירה שמא יאמר לנכרי בשבת לך והבא, וכשרואה שצריך להמתין לערב כדי שיבוא הדבר ההוא ואפילו ממקום קרוב, לא יאמר לנכרי להביאו בשבת:
+<b>ואם יש שם רשות לוקח מיד.</b> דאדעתא דאדם חשוב רגילין תמיד להביא, ולא אדעתא דישראל הביאו:
+
+Mishnah 7
+
+<b>אם רוב נכרים נכרי.</b> ומותר להאכילו נבילות וטריפות שקצים ורמשים בידים:
+<b>ואם רוב ישראל ישראל.</b> וחייבים להחזיר לו אבידתו כישראל. ורבותא קמ״ל, דמוציאין ממון מיד ישראל שזכה בו, ולא אמרינן אוקי ממונא אחזקתיה שזכה בו עד דמייתי היאך ראיה שהוא ישראל:
+<b>מחצה על מחצה ישראל.</b> לענין נזקין, שאם שורו נגח שור של ישראל, משלם חצי נזק בלבד. ואינו משלם נזק שלם כדין שור של נכרי שנגח שור של ישראל, דבין תם בין מועד משלם נזק שלם. דמצי אמר ליה, אייתי ראיה דלאו ישראל אנא ושקול. ולשאר כל הדברים הוי ספק, ודנין בו להחמיר. מי שהרגו, אינו נהרג עליו. קידש אשה, צריכה גט מספק. ואינו כישראל גמור עד שיטבול לשם גירות:
+<b>אחר רוב המשליכין.</b> היינו אחר הנכרים ואע״פ שהן מועט. ואפילו לא היתה שם אלא נכרית אחת, היא חשודה להשליך. ואין הלכה כר׳ יהודה:
+
+Mishnah 8
+
+<b>רוב נחתומים.</b> אם רוב נחתומים נכרים, הפת אסורה, דפת של נכרים הוא משמונה עשר דבר שגזרו בו ביום:
+<b>פת עיסה.</b> פת נקיה:
+<b>פת קיבר.</b> פת שאינה נקיה:
+<b>אחר רוב אוכלי פת קיבר.</b> אם רובן נכרים, הפת אסורה. אי נמי יש לפרש, אחר רוב נחתומין, אחר רוב אוכלי פת עיסה וכו׳, אם רובן חברים, הפת טהורה ואין צריך לעשר. ואם רובן עמי הארץ, הפת טמאה וצריך לעשר:
+
+Mishnah 9
+
+<b>הולכין אחר רוב טבחים.</b> אם רוב טבחי ישראל, הבשר מותר דאין הלכה כרב דאמר בשר שנתעלם מן העין אסור ורב מוקי מתניתין בעומד ורואה משעה שנשחט עד שנפלה, אבל לא ידע מי השוחט:  
+
+Mishnah 10
+
+<b>אם רוב מכניסין לבתיהן פטור.</b> מלעשר 
+<b>למכור בשוק חייב.</b> שרוב מביאין למכור בשוק, מן הבית מביאין אותו, וכבר נתחייב. פירוש אחר, אם רוב מכניסין לבתיהן, פטור, לפי שרגילין לעשר קודם שיכניס לבית כדי שיוכלו לאכול מהן. דלאחר שהכניסום לבית, מיד הוקבעו למעשר הלכך, מה שנופל מהם בדרך פטור מן המעשר, לפי שהוא בחזקת מעושר. אבל כשמכניסין למכור, דרכו להכניסן טבל, לפי שיכול לאכול מהן עראי, הלכ הנופל מהן אינו בחזקת מעושר:
+<b>אם רוב נכרים ודאי.</b> ר׳ מאיר לטעמיה דסבירא ליה אין קנין לנכרי בארץ ישראל להפקיע מן המעשר, ופירות שגדל בקרקעות של נכרי, חייבים במעשר, והנכרי פשיטא דלא עישר, הלכך ודאי טבל הן: 
+<b>ואם רוב ישראל דמאי.</b> כדין פירות הנמצאים ביד עם הארץ, שצריך להפריש מהן תרומת מעשר ומעשר שני:
+<b>וחכמים אומרים וכו׳</b> חכמים סבירא להו יש קנין לנכרי בארץ ישראל להפקיע מן המעשר. ואם לא היה ישראל מטיל לתוכו, היה הכל פטור מן המעשר. אבל כשיש אפילו ישראל אחד שמטיל לתוכו, הכל דמאי, בשביל פירותיו של אותו ישראל, שהן חייבין. והלכה כחכמים:  
+
+Mishnah 11
+
+<b>פירות שניה שרבו על של שלישית.</b> שנה ראשונה ושניה של שמיטה נוהג בהן מעשר ראשון ומעשר שני, וכן רביעית וחמישית. אבל שנה שלישית וששית, מעשר ראשון ומעשר עני:
+<b>ושל שביעית.</b> יש בו קדושת שביעית ופטור מן המעשר. ולענין כל הנך דיני קתני דהולכים אחר הרוב:
+<b>מחצה למחצה להחמיר.</b> ולענין ספיקא דמעשר שני ומעשר עני, יפריש מעשר אחד, ויחלל הפירות על המעות, ויחלק הפירות לעניים, והמעות יאכל בירושלים. ולענין ספיקא דשביעית, חייבין במעשר וחייבין בקדושת שביעית שלא לעשות בהן סחורה ומלוגמא, וחייבין בביעור:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>שק שהוא מלא.</b> מעלות המערה. המלאה מים:
+<b>כל ששאבו.</b> הפירות מלחלוחית המים, הרי זה בכי יותן. דניחא ליה שישאבו הפירות מן המים, שמתוך כך הן נראין גסים ונפוחים:
+<b>רבי יהודה אומר כל שהוא כנגד המים כו׳</b> ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>חבית.</b> של חרס, או של כלי אבן הרכים שהן כחרס. אבל שאר כלים לא בלעי כל כך עד שיהיו הפירות שבתוכן שואבים:
+<b>שאבו.</b> נתלחלחו הפירות ומשקה טופח עליהן:
+<b>הכי גרסינן, ושאר כל המשקים טהורים.</b> שאר שבעה משקים המכשירים לקבל טומאה, טהורים הפירות שבתוך החבית אם נתלחלחו מהן. דדוקא מים ויין וחומץ שהן דקים וצלולים, הן נבלעין בחבית מפני דקותן, והפירות שואבים מהן. אבל שמן דבש חלב דם טל, הן עבין, ומפני עוביין אינן יכולין להבלע בתוך הכלי כל כך עד שיהיו הפירות שבתוך החבית שואבים מהן, הלכך אינן בכי יותן:
+<b>שאין הקטנית שואבת.</b> כגון פולים ואפונים וכיוצא בהן. ואין הלכה כר׳ נחמיה:
+
+Mishnah 3
+
+<b>הרודה פת חמה.</b> שנילושה במי פירות ולא הוכשרה לקבל טומאה:
+<b>רבי מאיר מטמא.</b> כלומר הוכשר הלחם לקבל טומאה מחמת היין שנבלע בו. אי נמי, אם היה היין טמא, מטמא ר׳ מאיר מחמת היין טמא הנבלע בה:
+<b>ר׳ יוסי מטהר בשל חטים.</b> והלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>המרבץ את ביתו.</b> מזלף בו מים כדי שלא יעלה האבק:
+<b>וטננו.</b> נתלחלחו. לשון אם היתה שדה מטוננת, שפירושו שדה לחה, בפרק קמא דמועד קטן [דף ו׳]:
+<b>אם מחמת הסלע.</b> צור שמששת ימי בראשית, והוא רצפת הבית, ומתוך כך נתלחלחו החטים:
+<b>המטנן בחול.</b> מטמין הפירות בחול כדי שיטננו, כלומר שיתלחלחו, שיקבלו מלחלוחית החול:
+<b>הרי זה בכי יותן.</b> דאין חול בלא מים:
+
+Mishnah 5
+
+<b>נגוב.</b> יבש:
+<b>אינו חושש שמא נתן בה חטים וטננו.</b> הכי קאמר, אם נתן בה חטים, אינו חושש שמא טננו:
+<b>כשהטל עליהם.</b> כגון שהיה משכים למלאכתו וליקט עשבים עם הטל שעליהם, אבל הוא לא נתכוין בשביל הטל:
+<b>להטן בהם חטים.</b> להטמין בהם חטים כדי שיטננו:
+<b>אם נתכוין לכך.</b> לטל שעליהן:
+<b>אי אפשר שלא לשמוח.</b> שהרי היה צריך ללותתן:
+<b>אלא אם עמד.</b> נתעכב שם כדי שירדו עליהם גשמים:
+
+Mishnah 6
+
+<b>פקק הצנור.</b> סתם הצנור כדי שלא יצאו המים:
+<b>או אם חלחל לתוכו.</b> שנענע וניער הזיתים במים שבתוך הצנור. דסבירא ליה לר׳ יהודה, שאין המחשבה מועלת להכשיר עד שיעשה מעשה לגלות המחשבה שבלבו. ואין הלכה כר׳ יהודה:
+
+Mishnah 7
+
+<b>אם הפך השקים.</b> לצד אחר, כדי שישורו במים משני צדדין, אז הוכשרו:
+<b>אם עמד והדיח.</b> אם עמד במים להדיח רגלי בהמתו, אז מכשירים מים העולין ברגליהם אם נפלו על הפירות:
+<b>באדם ובבהמה טמאה.</b> מכשירין המים העולים ברגליהן בין הדיח בין לא הדיח. ואין הלכה כרבי יהודה:
+
+Mishnah 8
+
+<b>המוריד את הגלגלים.</b> אופן מרכבותיו, מתרגמינן גלגלי רתיכיהון:
+<b>בשעת הקדים.</b> בשעת החום רוח הקדים נושב. ודרך כלי עץ שהם מתבקעים מפני החום, ומורידין אותן למים והבקעים מתחברים. והיינו שיחוצו, כמו שיאוצו, כלומר כדי שיהדקו וידחקו הבקעים זה בזה:
+<b>הרי זה בכי יותן.</b> המים הנתלים בהם מכשירין הזרעים לקבל טומאה, משום דניחא ליה שיהיו אותם המים נתלים בכלי להדק הבקעים:
+<b>בשעת היחף.</b> שהבהמה יגעה ועיפה מטורח הדרך, וכן בשעה שהיא דשה בתבואה, המים שהיא מעלה ברגליה לעולם מכשירים הזרעים לקבל טומאה, לפי שהם לרצון, שהמים יפים לה לצננה ולקררה. פירוש אחר, בשעת היחף והדיש, בשעת הקציר רוצה הוא שהבהמה תרחוץ רגליה בשביל שיהיו נקיות לדוש התבואה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>השוחה לשתות.</b> בפיו ובשפמו הרי הן בכי יותן. היינו טעמא, לפי שאין המים נכנסים לפיו אלא א״כ נוגעים בשפמו תחילה, הלכך אחשבינהו: 
+<b>הממלא בחבית המים העולים אחריה, הרי הן בכי יותן.</b> דאי אפשר שיכנס עד שיגעו לאחוריה. אבל הניחה תחת הצנור, אין שלאחריה בכי יותן, דאפשר לקילוח שירד לתוכה ולא יגע לאחוריה:
+<b>מכונן על צוארה.</b> מסובב כמין טבעת מקיף לצואר החבית. מכונן לשון הוא עשך ויכוננך (דברים ל״ב:ו׳.): 
+<b>נתנה</b> לחבית 
+<b>תחת הצנור</b> לקבל המים:
+<b>אינן בכי יותן.</b> המים שלאחריה ושבחבל. דלא ניחא ליה אלא שיפלו המים לתוכה בלבד:
+
+Mishnah 2
+
+<b>אפילו אב הטומאה.</b> אפילו היה האדם הזה אב הטומאה ונטמאו המשקין שירדו עליו, ואנן אמרינן לעיל דמשקין טמאים מטמאים לרצון ושלא לרצון, אפילו הכי אינן מכשירין, כיון שירידת הגשמים עליו היתה שלא לרצון:
+<b>ואם ניער.</b> כמו המנער טליתו [שבת קמ״ז]. שניער גופו להסיר הגשמים מעליו:
+<b>בכי יותן.</b> המים הנופלים ממנו מכשירין הן:
+<b>להקר.</b> לקרר עצמו:
+<b>או לידוח.</b> לרחוץ גופו, כגון שהיה מלוכלך בטיט או בצואה:
+<b>בטמא.</b> אם היה האדם טמא:
+<b>טמאים.</b> המים. ואם נפלו על הפירות, הכשירום וטמאום כאחת:
+<b>ובטהור בכי יותן.</b> ומכשירין:
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+חבית שירד הדלף לתוכה. שלא לרצון, ובתוכה פירות ואינו רוצה שיוכשרו לקבל טומאה:
+<b>ישבר.</b> שאם מערה, הרי מעביר המים מזה לזה לרצון ונמצאו הפירות מוכשרין:
+<b>ומודים.</b> בית שמאי לבית הלל:
+<b>שהוא מושיט את ידו והן טהורין.</b> כלומר לא הוכשרו בכך:
+
+Mishnah 5
+
+<b>הנתזין.</b> ממנה לחוץ:
+<b>והצפין.</b> למעלה ויצאו לחוץ. כולהו אינן בכי יותן, לפי שהן שלא לרצון, וכן המים שבתוכה:
+<b>נטלה לשפכן.</b> שלא שפכן במקומן, אלא נטל העריבה לשפוך המים במקום אחר, הרי הן בכי יותן, דלרצון הן הואיל ולא שפכן מיד שם במקומן:
+<b>ובית הלל אומרים.</b> כיון שלא הניחן שם אלא נטלה לשפכן, אינן בכי יותן:
+<b>הניחה.</b> אם הניח את העריבה מתחילה כדי שירד הדלף לתוכה:
+<b>אלו ואלו.</b> בית שמאי ובית הלל מודים שאף על פי שנטלה אח״כ ושפכה, הרי הן בכי יותן, הואיל וכבר חישב עליהן:
+<b>מים העולים בידיו.</b> שמכבס בהן, ניחא ליה:
+<b>ברגליו.</b> לא ניחא ליה:
+<b>אא״כ נטנפו רגליו.</b> הוו בכי יותן. מידי דהוה אממלא בחבית דלעיל, דמים העולים אחריה בכי יותן, כדפרישנא לעיל, לפי שאי אפשר למים ליכנס לתוכה עד שיגעו לאחוריה:
+
+Mishnah 6
+
+<b>והם טהורין.</b> אע״פ שפשט אדם טמא את ידו ונטל. לפי שלא הוכשרו במים שבמקוה, דכתיב (ויקרא י״א:ל״ד-ל״ה) בכל כלי יטמא, מה כלי מיוחד שהוא תלוש ומכשיר, אף כל שהוא תלוש מכשיר, לאפוקי מים שבבורות שיחין ומערות שאינן תלושים מן הקרקע שאינן מכשירים כל זמן שלא נתלשו:
+<b>העלם מן המים.</b> הוכשרו התורמסין לקבל טומאה במים התלושים:
+<b>הנוגעים בקופה טמאים.</b> שהקופה נעשית ראשון כשנגע בה אדם טמא, והתורמוסים הנוגעים בקופה הוו שני:
+<b>ושאר כל התורמוסים.</b> שאין נוגעים בקופה:
+<b>טהורים.</b> דאין שני עושה שלישי בחולין:
+<b>נדה מדיחתו והוא טהור.</b> דלא הוכשר לקבל טומאה במים שמחוברים במערה:
+
+Mishnah 7
+
+<b>ידיו טהורות.</b> דלא בעינן כוונה לחולין. אבל אם היו פירות מעשר וכל שכן של תרומה, ידיו טמאות כשהיו, עד שיכוין להטביל ידיו:
+<b>והפירות טהורים.</b> ולא הוכשרו, דלא אחשבה להך נפילה:
+<b>ואם בשביל שיודחו ידיו.</b> נתכוין ליטול את הפירות מן המים, הפירות הרי הן בכי יותן ומוכשרים לקבל טומאה מכאן ולהבא דאחשבה להך נפילת פירות ליטול ידיו בהגבהתן, והוי ליה משקה שסופו לרצון, דאע"פ שאין תחילתו לרצון הרי זה בכי יותן:
+
+Mishnah 8
+
+<b>ופשט אב הטומאה את ידיו לתוכה טמאה.</b> דכלי חרס מקבל טומאה מאב הטומאה הנוגע בתוכו, ולא עלתה לו טבילה, ואע״פ שהוא בתוך המקוה, לפי שהמים שבתוכו חוצצים בינו ובין מי המקוה:
+<b>מגע טומאות טהורה.</b> אם לא היה אב הטומאה שנגע בה, אלא ראשון לטומאה והוא הנקרא מגע טומאות, כלומר הנוגע באבות הטומאה, אז טהורה הקדירה, לפי שאין כלי חרס מקבל טומאה אלא מאב הטומאה, ונמצא שלא נטמאת הקדירה אלא מחמת משקים טמאים שבתוכה שנטמאו וחוזרים ומטמאים אותה, ומשום הכי אינה מטמאה, שהרי הושקו המים שבתוכה במי מקוה ונטהרו. אבל שאר משקים כגון יין שמן וחלב, אין המקוה מטהר אותם, דלא סלקא להו השקה, הלכך חוזרים ומטמאים את הקדירה, דרבנן גזרו על המשקים שיהיו מטמאין כלים, גזירה משום משקה זב וזבה:
+
+Mishnah 9
+
+<b>הממלא בקילון.</b> כשהמים מכונסים במקום אחד ומבקשים להביאן אל שדה אחר, עושים להן דרך שיבואו בו אותן המים, ושם אותו דרך שאותן המים נמשכים בו נקרא קילון, ועד שלשה ימים אין אותו קילון מתנגב מן המים שהמשיכו לתוכו, ומכשירין את הפירות שנפלו לתוכן, שהרי הן לרצון:
+<b>רבי עקיבא אומר אם נגבו מיד.</b> ר׳ עקיבא לא פליג אתנא קמא. דסתם קילון אינו מתנגב עד שלשה ימים, ותנא קמא בסתם איירי. והכי מוכח בהדיא בתוספתא, דמודה ר׳ עקיבא בסתם שהוא שלשה ימים:
+
+Mishnah 10
+
+<b>שנפלו עליהם משקים.</b> טמאים:
+<b>אם רבו.</b> מי גשמים על המשקים ההם, בטלום וטיהרום:
+<b>הוציאן כדי שירדו עליהם גשמים.</b> דאחשבינהו לגשמים:
+<b>אע״פ שרבו טמאין.</b> דנטמאו הגשמים עצמן:
+<b>בלעו משקין טמאים.</b> כגון שהעצים נגובים מבחוץ ובתוכן משקין בלועין, אע״פ שהוציאן כדי שירדו עליהן גשמים דאחשבינהו לגשמים, אפילו הכי טהורין, דלא נגעו במשקין טמאין, שהרי בלעו:
+<b>לא יסיקם אלא בידים טהורות.</b> שלא יטמאו הידים את מי הגשמים שהוחשבו ויחזרו ויטמאו את התנור, דמשקה מטמא כלי. אבל בידים טהורות, יכול להסיקם בתנור, והתנור טהור, ולא אמרינן דסוף משקה טמא הבלוע לצאת מחמת ההיסק, דבעצים שהאש שולטת בהן ונאחז בהן האור כלין המשקים לתוכן, ואין יוצאים לחוץ כשמסיקן בתנור:
+<b>אם היו לחין.</b> עצים הללו שבלעו משקין טמאין, ומחמת לחותן יצאו משקין עצמן מהן, ואם אותן משקים פלטו משקה הטמא הבלוע, ורבו משקין שמעצמן על משקה הבלוע:
+<b>טהורין.</b> שביטלו אותן. ואין הלכה כר׳ שמעון:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>מי שטבל בנהר.</b> ומים שעליו מכשירין, שהרי לרצון הן:
+<b>והיה לפניו נהר אחר, ועבר בו.</b> ומים שעליו מן הנהר השני אינן לרצון ואינן מכשירין:
+<b>טיהרו.</b> מי הנהר השני, מים שהעלן עמו מן הטבילה, ואין מכשירין לא אלו ולא אלו:
+<b>דחיו.</b> דחהו:
+<b>לשכרו.</b> שהיה חברו שיכור ומתוך שכרותו דחהו והפילו בנהר:
+<b>וכן לבהמתו.</b> שהפיל את הבהמה בשכרותו בנהר, והיו עליו מי טבילה, ועל הבהמה מים לרצון:
+<b>טיהרו שניים.</b> שהיו על ידי שכרות ולא לרצון:
+<b>את הראשונים.</b> שהיו לרצון:
+<b>ואם כמשחק.</b> דחה את חברו בנהר או את הבהמה, גם השניים בכי יותן, דכולהו לרצון נינהו:
+
+Mishnah 2
+
+<b>הנתזין.</b> שלא בכונה:
+<b>העושה ציפור במים.</b> שמעלה על פני המים רתיחות כמין אבעבועות:
+<b>הנתזין.</b> בעשיית אבעבועות:
+<b>ואת שבה.</b> דהיינו מי אבעבועות עצמן. ואית דגרסי, העושה צנור במים. כמו שעושים הנערים כמין צנור של קנה או של עץ חלול, לנתז ממנו המים בצחוק:
+<b>ואת שבה.</b> המים הנשארים בצנור:
+
+Mishnah 3
+
+<b>ובללן שינוגבו.</b> בלל כל הפירות במים, שכשיהיו המים מפוזרים בכל הפירות, יתנגבו יותר מהרה:
+<b>וחכמים אומרים אינן בכי יותן.</b> והלכה כחכמים:
+
+Mishnah 4
+
+<b>לעמקו בכי יותן ולרחבו אינו בכי יותן.</b> כשאדם מודד עמקו של בור בקנה, ניכר רושם המים בקנה עד כמה הן מגיעים, ומתוך כך יודע עומקו, לפיכך רוצה הוא במשקה שברושם. אבל לרחבו אינו רוצה במשקה שברושם. והלכה כרבי עקיבא, שחזר רבי טרפון להיות שונה כדבריו:
+
+Mishnah 5
+
+<b>לידע כמה מים יש בו.</b> רוצה במשקה שברושם, כדאמרן, לפיכך הוי בכי יותן. אבל לידע אם יש בו מים, אין צריך רושם של משקה:
+<b>ושבאבן.</b> כלומר, שבאבן נמי טהורים, שאין מכשירים:
+
+Mishnah 6
+
+<b>החובט על השלח.</b> מכה בעור אחר רחיצתו כדי לנערו מן המים:
+<b>השלח.</b> העור כמות שהוא כשמפשיטים אותו מן הבהמה [בראשית ל״ז] נקרא שלח. תרגום ויפשיטו, ואשלחו:
+<b>שהוא מתכוין שיצאו עם הצואה.</b> מתכוין שיצאו המים עם הלכלוך שנתחבר בהן, לפיכך מכשיר מה שנתז ממנו ואפילו שהוא בתוך המים. ואין הלכה כר׳ יוסי:
+
+Mishnah 7
+
+<b>העקל.</b> מקום בשולי הספינה שמתקבצים שם המים הנכנסים בסדקים של ספינה:
+<b>אם ניער.</b> להסיר המים שעליהן. כמו המנער טליתו:
+<b>לצרפה.</b> לבדקה אם המים נכנסים לתוכה אם לאו. פירוש אחר, לחזקה ולחסמה. לפי שכשהיא ביבשה, נבקעת מאליה, ומכניסים אותה בים כדי שתשרה במים ויסתמו בקועיה וסדקיה:
+<b>מסמר לגשמים לצרפו.</b> לחזקו ולחסמו, כשיבואו עליו מים לאחר שנתלבן באש:
+<b>אוד.</b> עץ שמקצתו אכלה האש:
+
+Mishnah 8
+
+<b>קסיא של שלחנות.</b> כיסוי שמכסין על השולחן שלא יפול על המזון שעליו מים או דבר של טנוף ולכלוך:
+<b>והשיפא של לבנים.</b> מחצלת של שיפא ושל גמי שמכסים על הלבנים להגן מן הגשמים. והרי אלו כמו בשביל שלא ילקה הכותל שאינן בכי יותן:
+<b>אבל אם ניער.</b> שמתכוין להדיחם, הרי זה בכי יותן:
+
+Mishnah 9
+
+<b>כל הניצוק טהור</b> אם מערה מכלי טהור לכלי טמא, מה שבעליון טהור, דניצוק אינו חיבור. חוץ מהני דחשיב, מפני שסולדים לאחוריהם, כשהקילוח נפסק, חוזר הנשאר למעלה:
+<b>מדבש הזיפים.</b> אית דמפרשי דבש טוב וחשוב, שמתוך חשיבותו מזייפין אותו ומערבין בו פסולת. ואית דאמרי, על שם מקומו שבא מזיף. כמו בבוא הזיפים ויאמרו לשאול (תהילים נ״ד:ב׳):
+<b>והצפחת.</b> מאכל עשוי מקמח ודבש והוא רך כל כך שיכולים להציקו. ודומה לו כצפיחית בדבש [שמות ט״ז]:
+<b>המקפה.</b> תבשיל שאינו לא רך ולא קשה אלא קפוי, קרוי מקפה:
+<b>של גריסין.</b> פולים טחונות וגרוסות בריחים:
+<b>ושל פולים.</b> שלימות שאינן גרוסות בריחים:
+<b>מפני שהיא סולדת לאחוריה.</b> כשהקילוח נפסק, חוזר אותו עמוד השותת שהיה קצתו במשקין טמאין שבכלי התחתון ונמשך למעלה למשקין שבכלי העליון הטהור, ומטמא כל מה שבכלי העליון:  
+
+Mishnah 10
+
+<b>המערה מחם לחם.</b> הכי נמי איירי שמשקין שבכלי עליון שמערה ממנו, טהורים. ושבכלי תחתון שמערה לתוכו, הן טמאין:
+<b>מצונן לחם טמא.</b> שתחתון החם מעלה הבל לעליון הצונן ומטמאו, שהענן העולה מן החם כמשקה הוא חשוב:
+<b>וכוחו של תחתון יפה.</b> שחומו גדול משל עליון. ואין הלכה כר׳ שמעון, שכיון שהעליון חם, אע״פ שהתחתון יותר חם ממנו, אין פעולתו של תחתון ניכרת בעליון ואינו מטמאו:
+
+Mishnah 11
+
+<b>ומגיסה בקדירה.</b> מהפכת בכף שבידה לתבשיל שבקדירה:
+<b>אם הזיעו ידיה.</b> מהבל הקדירה, נטמאו ידיה כאילו נגעה במשקה שבקדירה:
+<b>היו ידיה טמאות.</b> אם הזיעו ידיה, נטמאת הזיעה מחמת ידיה, ונטמאת הקדירה, לפי שההבל מחבר בין הזיעה שבידיה למשקין שבקדירה:
+<b>ר׳ יוסי אומר אם נטפו.</b> אין הקדירה טמאה אא״כ נטפו טיפין מן הזיעה שבידיה לתוך הקדירה. ואין הלכה כר׳ יוסי:
+<b>היין שבכף טהור.</b> ואינו מכשיר, דלא הוחשב להיות משקה עד שיערה אותו לתוך הכלי. וכמו שאין לו תורת משקה לענין הכשר, כך אין לו תורת משקה לענין טומאה ולענין יין נסך:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>המעלה פירותיו לגג מפני הכנימה.</b> תולעים הגדלים בפירות. לשון ותהי הכנם (שמות ח׳):
+<b>אם נתכוין לכך.</b> שחשב שירד עליהן טל:
+<b>שיש להן מעשה.</b> כגון אם היו שופכין עליהן טל בכוונה, היו מוכשרין:
+
+Mishnah 2
+
+<b>המעלה את האגודות.</b> של ירק:
+<b>ואת הקציעות.</b> כותשים התאנים במכתשת ועושים אותן כעין ככרות גדולות, והן נקראות קציעות:
+<b>ימתינו.</b> לשון לחלוח. ודומה לו בגמרא פרק לא יחפור [בבא בתרא דף י״ח] מיתנא קשה לכותלים:
+<b>אינן בכי יותן.</b> אם ירד עליהן טל:
+<b>כל האגודות.</b> של ירק:
+<b>של בית השוקים טמאין.</b> לפי שהמוכרים רגילים לזלף עליהן מים כדי ללחלחן, והן מוכשרין לקבל טומאה, והידים ממשמשים בהן תמיד, הלכך הן בחזקת טומאה:
+<b>מפני משקה הפה.</b> אע״פ שאין מזלפין עליהן מים כשהן לחין, מכל מקום רגילים לתת עליהן משקה היוצא מן הפה כדי להסיר האבק שעליהן, ובו הן מוכשרין. ואיכא בין תנא קמא לר׳ מאיר מקום שאין רגילין ללחלחם במשקה הפה, לר׳ מאיר טהורים. ולתנא קמא בכל ענין טמאים, דאף בלחין נותנין בהן מים. והלכה כתנא קמא:
+<b>הקמחין והסלתות של בית השוקים טמאין.</b> לפי שלותתים החטים שלהם קודם שיטחנו אותן והן מוכשרות, והידים ממשמשים בהן תמיד, לפיכך הן בחזקת טומאה:
+<b>החילקה.</b> חטה כתושה ונחלק כל גרעין לשנים:
+<b>טרגיס.</b> שנחלק כל גרעין לשלשה 
+<b>טסגי.</b> שנחלק כל גרעין לארבעה:
+<b>בכל מקום.</b> אפילו שלא בבית השוקים, שהכל מזלפין עליהם מים:
+
+Mishnah 3
+
+<b>חוץ משל מוכרי משקה.</b> מפני שנוגעים בהם בעוד שמשקה טופח על ידיהם, ואין מקפידין על הלכלוך, שקליפתם מגינה עליהן:
+<b>ואם היו מוכרים עמהם פירות יבשים.</b> מתוך שמנגבים ידיהם כדי שלא יטנפו את הפירות, מנגבים ידיהם נמי קודם שיגעו בביצים:
+<b>כל הדגים בחזקת טומאה.</b> לפי שהם מוכשרים במים, והטמא והטהור ממשמשים בה:
+<b>חתיכת האלתות.</b> מין דג שרגילין למכרו חתיכות חתיכות. ומקום יש ששמו אלתות ושם צדין אותו ומוכרין אותו:
+<b>ודג המצרי.</b> דג קטן מאוד שמביאין ממנו קופות מלאות במצרים:
+<b>וקולייס האספנין.</b> מין דג שעורו רך מאוד וקורין לו אלשביט. ושלשה מינים הללו אין המים מכשירין אותם כשאר דגים, לפי שהן חיין זמן מרובה אחר צידתן, ולאחר שהן נעשין אוכל דהיינו לאחר מיתתן אין נותנין עליהם מים, לפי שהמים מפסידין אותן. ואין הלכה כר׳ יהודה:
+<b>כל הציר בחזקת טומאה.</b> שסתם ציר נתנו בו מים, והידים ממשמשים בו:
+<b>ועל כולם.</b> בין ביצים בין פירות בין ציר:
+<b>נאמן.</b> עם הארץ לומר לא הוכשרו:
+<b>מפני שמפקידים אותן.</b> דכל הפירות מפקידים אותן אצל עם הארץ, ואי לאו דנאמן היאך מפקידים. אבל דגה אין מפקידים בידו, לפיכך אינו נאמן:
+<b>ציר טהור.</b> שידוע בו שלא הוכשר על ידי משקה:
+<b>שנפל לתוכו מים כל שהו טמא.</b> דמים כל שהו מכשירים אותו, ומשהוכשר חזקתו טמא, שהידים ממשמשים בו. והלכה כר׳ אליעזר בן יעקב:
+
+Mishnah 4
+
+<b>שבעה משקין הן.</b> לפי שנאמר בטומאת אוכלים (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל אשר יבוא עליו מים יטמא, אין לי אלא מים, מנין לרבות היין והשמן והחלב והדבש והדם והטל, תלמוד לומר וכל משקה אשר ישתה. ואי וכל משקה, יכול מי תותים מי רמונים ושאר כל מי פירות, תלמוד לומר מים, מה מים מיוחדים שאין להם שם לווי, אף היין והשמן והחלב והדבש והדם והטל שאין להם שם לווי, יצאו מי תותים מי רמונים ושאר כל מי פירות שיש להם שם לווי, ודבש דבורים אין לו שם לווי, דדבש סתם אקרי. ועוד שנינו בתוספתא דשבת פרק ט״מנין לדם שהוא משקה, שנאמר (במדבר כ״ג:כ״ד) ודם חללים ישתה. מנין ליין שהוא משקה, שנאמר (דברים ל״ב:י״ד) ודם ענב תשתה חמר. מנין לדבש שהוא משקה, שנאמר (שם) ויניקהו דבש מסלע. מנין לשמן שהוא משקה, שנאמר (ישעיהו כ״ה:ו׳) משתה שמנים. מנין לחלב שהוא משקה, שנאמר (שופטים ד׳:י״ט) ותפתח את נוד החלב ותשקהו. מנין לטל שהוא משקה, שנאמר (שם ז,) וימץ טל מן הגזה מלוא הספל מים. מנין לדמעות העין שהוא משקה, שנאמר (תהילים פ׳:ו׳,) ותשקמו בדמעות שליש. מנין למי האף שהוא משקה, שנאמר (ירמיהו ט׳:י״ז) ועפעפינו יזלו מים:
+<b>דבש צרעה טהור.</b> דלא חשיב משקה, ואינו מטמא ואינו מכשיר:
+<b>ומותר באכילה.</b> דלא תימא הואיל והצרעה שרץ העוף הוא וטמא, הדבש היוצא ממנו נמי יהא טמא, דסלקא דעתך אמינא דדוקא דבש דבורים רבייה קרא להתירא שאין לו שם לווי, אבל דבש צרעים שיש לו שם לווי לא יהא מותר, קמ״ל דבש צרעה טהור ומותר. דמפני מה אמרו דבש דבורים מותר, מפני שמכניסות אותן לגופן ואינן ממצות אותו מגופן, דבש צרעים נמי מכניסות אותו לגופן ואין ממצות אותו מגופן:
+
+Mishnah 5
+
+<b>בין גדולים.</b> משקין היוצאין מפי טבעת:
+<b>בין קטנים.</b> מי רגלים:
+<b>ודם הקזה לשתיה.</b> דם ההקזה שנתכוין עליו להשקותו לבהמה ולחיה או לנכרי:
+<b>מי החלב.</b> הוא הקום הנפרש מן הגבינה כשמעמידים החלב ומקפיאין אותו בקיבה, מכשיר את הזרעים:
+<b>והמוחל כשמן.</b> מים שחורים היוצאים מן הזיתים:
+<b>שאין מוחל יוצא מידי שמן.</b> ומוחל עצמו, לר׳ שמעון מי פירות הוא ואינו חשוב משקה, אבל מכשיר מפני שיורי שמן שבו:
+<b>ר׳ מאיר אומר אע״פ שאין בו שמן.</b> מוחל עצמו חשוב משקה ומכשיר ומטמא. והלכה כר׳ מאיר:
+<b>דם השרץ כבשרו.</b> ומצטרפין לכעדשה. דכתיב בשמונה שרצים (ויקרא י״א:כ״ט) וזה לכם הטמא, להביא דמו שמטמא כבשרו. יכול יכשיר את הזרעים, ת״ל הטמא, טמא הוא ואינו מכשיר את הזרעים:
+
+Mishnah 6
+
+<b>ואלו מטמאים ומכשירים.</b> שהן עצמן משקין טמאים, ומטמאים ומכשירים כאחד:
+<b>זובו של זב.</b> דכתיב (שם ט״ו) זובו טמא הוא:
+<b>ורוקו.</b> וכי ירוק וגו׳:
+<b>ומימי רגליו.</b> וזאת תהיה טומאתו, וזאת, לרבות מימי רגליו:
+<b>ורביעית דם מן המת.</b> דכתיב (במדבר י״ט:י״ג) כל הנוגע במת בנפש האדם, ונפש האדם היינו רביעית דם, דכתיב (ויקרא י״ז:י״א) כי הדם הוא הנפש:
+<b>ודם הנדה.</b> דכתיב (שם ט״ו) והדוה בנדתה, מה שזב ממנה טמא כמותה:
+<b>שכבת זרע אינה מכשרת.</b> שאינה חשובה משקה, דיש לה שם לווי:
+<b>דם הנדה אינו מכשיר.</b> מידי דהוה אדם של התחתוניות שגם הוא אינו מכשיר:
+<b>דם המת אינו מכשיר.</b> דכיון שמת יצא דמו מתורת משקה. ולית הלכה כחד מהנך תנאי, אלא כולהו מטמאים ומכשירים כתנא קמא:  
+
+Mishnah 7
+
+<b>ואלו לא מטמאים.</b> אפילו יצאו מן הטמא, כגון מן הזב וכיוצא בו. דכתיב בזובו טמא הוא, הוא טמא ואין זיעה וליחה סרוחה ורעי שלו טמאים:
+<b>והליחה סרוחה.</b> היוצאת מן המורסה. והוא הדין ברוקק ליחה סרוחה:
+<b>והראי.</b> צואה. כמו והרעי:
+<b>ודם היוצא עמהם.</b> עם הליחה והרעי:
+<b>ומשקה בן שמונה.</b> כל משקה שיצא מנפל שנולד בן שמונה חדשים, כגון דמו ורוקו ומימי רגליו. לפי שבן שמונה חי הרי הוא כאבן:
+<b>חוץ מדמו.</b> שמטמא כדם של בן קיימא. ואין הלכה כר׳ יוסי:
+<b>אע״פ שיוצאין נקיים.</b> שמוציא אותן דרך בית הרעי צלולים כמו שהיו כששתאן, אפילו הכי אין מכשירין, הואיל ויצאו דרך בית הרעי:
+<b>ר׳ אלעזר מטמא באלו.</b> דמשקין הן חשובין, ומטמאין ומכשירין. ואין הלכה כר׳ אלעזר:
+<b>חלב הזכר טהור.</b> דלא חשיב משקה. וכן הלכה:
+
+Mishnah 8
+
+<b>חלב האשה מטמא.</b> מכשיר לקבל טומאה. ואם נטמא או שהאשה טמאה, מטמא כדין משקין טמאים, דתורת משקה יש בו:
+<b>לרצון.</b> הנחלב בכונה:
+<b>ושלא לרצון.</b> כגון חלב הנוטף מדדיה:
+<b>שאינו מיוחד אלא לקטנים.</b> וסתמיה לא חשיב כולי האי:
+<b>שדם מגיפתה טמא.</b> דהיוצא ממכתה טמא, דדמי לדם חללים שקרוי משקה, דמה לי קטלה כולה, מה לי קטלה פלגא:
+<b>שדם מגיפתה טהור.</b> דדם בהמה לא אקרי דם חללים, דגבי אדם כתיב:
+<b>סלי זיתים וענבים יוכיחו.</b> שהסוחטן לרפואה טמא, ואעפ״כ לרצון טמאים, שלא לרצון טהורים אף החלב, אע״פ שהחולב לרפואה טמא, כשנחלב שלא לרצון דין הוא שיהיה טהור ושלא לרצון טהורים. שאין היוצא מן הזיתים וענבים חשוב משקה עד שיצא לרצון:
\ No newline at end of file
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@@ -0,0 +1,658 @@
+Bartenura on Mishnah Mikvaot
+ברטנורא על משנה מקואות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+sefaria.org
+
+Bartenura on Mishnah Mikvaot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שש מעלו במקואות – there are six gradations of places of gathering of water, each one of them larger than its associate (i.e., a)מי גבאים – a place of stagnant waters; b) [see Mishnah 6 of this chapter]מי תמציות – drippings of rain gathered in pools or in trenches; [see Mishnayot 7 and 8 of this chapter] מי מקוה – the ritual baths of purification filled with forty Seah of water (= 90 gallons or 330 liters and 3 additional LOG/about a quart, usually rainwater); d)מעיין שמימיו מועטין והרבו עליו מים שאובין – a spring whose waters are few to which drawn water taken in a container -as opposed to rain water or spring water- was added; e)מים מוכים – afflicted waters (i.e., salty waters, warm waters from hot springs); f)מים חיים – potable, running spring water – required for the purification of a זב/a man suffering from gonorrhea for whom immersion in a ritual bath is insufficient; also for a leper and one whose impurity was imparted by a corpse).
+מי גבים – a pit in the ground where waters which are not drawn are gathered in there, but they are less than forty Seah, which is the requisite measurement of a Mikveh/ritual bath.
+גבים – the language of מים מגבא/water from a puddle (Isaiah 30:14).
+שתה טמא ושתה טהור טמא – if he drank from those impure waters first and afterwards drank from those that are pure, the pure [waters] are made impure. Because a drop that fell from his lips of [waters of] impurity into the place of stagnant waters, but perhaps he drank that which was pure and it became impure, for a person who drinks impure liquids invalidates the heave-offering. And it is one of the eighteen decrees that were decreed “on that day” (i.e., the day that Rabban Gamaliel was removed from the office of head of the Academy/court – see Tractate Berakhot 28a), as it appears in the first chapter of [Tractate] Shabbat [Mishnah 4 – the third of the eighteen decrees as found in the commentary of Rabbi Obadiah of Bartenura]. But even though it does not invalidate the heave-offering unless he drank a quarter-of-a -LOG (i.e., the amount of liquid in one-and-one-half eggs), nevertheless when this impure drop came into his lips, it defiled all the liquid that is in his lips. And that drop does not result in contact between liquids in the place of stagnant waters/puddle, for we are speaking of when it does not have forty Seah as it was taught in the concluding clause [of the Mishnah]. But through physical contact with impurity, the place of stagnant waters/puddle are not defiled until it is [willfully] detached. And this is brought in the Tosefta [Mikvaot, Chapter 1, Halakha 1].
+מילא בכלי טהור – from the water that was stagnant/in a puddle after he drank the impure [water] in it, for we suspect for that drop as has been explained, that the utensil was defiled, for utensils become defiled through contact with impure liquid.
+אם הדיח – [if he rinsed] the loaf, it is impure, but if not it is pure, because the waters of a puddle/place that is stagnant are liable to be susceptible to receive impurity until they are [willfully] detached. Therefore, if he did not rinse it, it is pure, and even when he raised the loaf [of bread], the waters in it were not accountable [and not susceptible] to receive impurity from the drop, when the drop was nullified in a pure water. But when he rinsed [the utensil], they were accountable [and susceptible] to receive impurity from the drop [of water from the impure stagnant/puddle water and were not nullified in them, but rather, the opposite, that they were defiled and defiled the loaf [of bread].
+
+Mishnah 2
+
+מילא בכלי טמא – above (i.e., in Mishnah 1), it teaches us that the ritual impurity comes to the water on account of a ritually impure human being, but here, it teaches us that the ritual impurity comes [to the water] on account of a utensil.
+
+Mishnah 3
+
+נפלו מים טמאים – here it teaches us that these stagnant waters become susceptible of Levitical uncleanness through ritually impure liquids that fell into them.
+רבי שמעון אומר בין שהדיח בין שלא הדיח – Rabbi Shimon refers to all of them whether ritual impurity that comes on account of a person, or whether on account of a utensil or whether on account of liquid, in all of them, Rabbi Shimon holds that whether he rinsed [the loaf of heave-offering] or he didn’t rinse, the loaf of heave-offering is ritually impure, and the reason of Rabbi Shimon is that I state that a drop of ritually impure water that fell from the mouth of a ritually impure person or from a utensil or from ritually impure liquids, at the end, when all of the water fell, there remained this drop [of water] on a loaf of heave-offering and its ritual impurity. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 4
+
+או שהלך בהן הטמא ושתה הטהור טהור – for these stagnant waters are not liable to become susceptible of Levitical uncleanness until they are willfully detached, as we stated above (see Tractate Mikvaot, Chapter 1, Mishnah 1).
+אחד מי גבאים מי בורות מי שיחין – all of them are equivalent for all of the laws, as we have taught in our Mishnah until the second ascent/step. Cisterns/pits are made round. Ditches are made long and short. Caverns are made rectangular and are covered with an arched ceiling, but they have an orifice.
+מי תמציות – rain that descends on the mountains and the water drains and bulges/bubbles from the mountains after he rains have stopped, and the mountains have stopped from their flowing, those waters that remain are like stagnant waters, and if a ritually impure person drank from them or he filled them up with an impure utensil , or ritually impure liquids fell into them, the ritually impure drop is not nullified by them. But all the while that the mountains did not stop from the flowing [of water], even though the rains had stopped, they are not considered as stagnant waters, but rain waters that flow afterwards from the mountains nullify the ritually impure drop even though the first waters have not been nullified. And this is taught in the second chapter of [Tractate] Makhshirin (Mishnah 3, though the printed editions of the Bartenura indicate that it is Mishnah 2, which is incorrect), but if the rain waters came first, even a little bit, water that is poured out (i.e., dirty water) is ritually impure/unclean.
+הקרובים לעיר ולדרך טמאים – for we are concerned lest he drank ritually impure [water] or filled them with a ritually impure utensil.
+שיהלכו רוב בני אדם – the caravans that go a distant path. For then they are ritually impure, lest one of them drank ritually impure water or filled up [water] with a ritually impure utensil.
+
+Mishnah 5
+
+מאימתי טהרתן – of those who are near and those who are far away.
+משירבו וישטפו (after they have formed the greater part and overflowed) – from when the rains fell and they (i.e., the rain water) formed the greater part over the waters that were already in them before the impure person drank [from them] or that he filled from them in a ritually impure utensil and also were overflowing, passing over the bank of the stagnant waters and they went outside, and the measurement of a overflowing is a little bit.
+רבו – not according to the School of Shammai that required both of them, that they formed the greater part and overflowed, but since the rain waters formed the greater part that they came afterwards on the water that were there in them at the time of their ritual defilement, they were purified, een though they didn’t overflow and go outside.
+ר' שמעון אומר מששטפו – [from when] the rain waters [overflow] the banks/shore of the stagnant waters/puddle, and went outside, the stagnant waters/puddle is purified.
+אע"פ שלא רבו – the rain waters that came afterwards on the waters that were I the stagnant waters/puddle at the time of their ritual defilement.
+כשרים לחלה – these stagnant waters/puddles as it is taught in our Mishnah, are kosher/fit to use them for Hallah, to knead and to cook in them Hallah.
+וליטול מהן ידים – for everything that requires the ritual washing of the hands.
+
+Mishnah 6
+
+מי תמצית שלא פסקו – the mountains [did not cease] from their flowing, and still they burst forth from the rain water that fell upon them, these nullify the first ritually impure drop that was in the stagnant waters/puddle. Therefore, if a ritually impure person drank and ritually pure person drank, all the while that they (i.e., the flowing) did not cease, [the individual] is ritually pure, for ritually impure water that fell there, was purified, and this is the superiority, for those [mentioned] above, their ritual immersion was not effective for ritually impure waters, whereas here, it was successful. But they are not kosher/fit for the immersion of humans and utensils and hands.
+
+Mishnah 7
+
+טובלים – the entire body of a person.
+ומטבילין – the utensils, but the hands at all that require ritual immersion of the hands, and washing them are not enough, as for example for something Holy.
+מעין – that its waters bubble/flow a little bit from the drawn water that they pour into it.
+שוה למקוה לטהר באשבורן – but not in moving waters (i.e., rivers and springs) but a Mikveh/ritual bath purifies in an a collection of water in one place that does not flow/אשבורן And this is because of the drawn waters that are greater that are in it are equivalent to a Mikveh/ritual bath to purify in a collection of waters in one place but not in moving waters.
+ולמעין להטיל בו בכל שהוא – and it does not require forty Seah like a ritual bath/Mikveh, for the Mikveh does not purify with any less than forty Seah and this purifies with a little bit like a spring.
+
+Mishnah 8
+
+מים מוכים – waters that flow that are salty or warm.
+שהן מטהרים בזוחלין – for whereas a spring, whose waters are few as above, it doesn’t purify in moving waters but rather in a collection of water.
+מים חיים – that flow but are not salty/afflicted.
+שהן טבילה לזבים – as it is written concerning it (Leviticus 15:13): “[When one with a discharge becomes purified of his discharge, he shall count off seven days for his purification, wash his clothes,] and bathe his body In fresh water.”
+והזייה למצורעים – as it is written regarding them (Leviticus 14:5): “The priest shall order one of the birds slaughtered] over fresh water in an earthen vessel.”
+בשרם לקדש בהן מי חטאת – as it is written regarding them (Numbers 19:17): “[Some of the ashes of the fire of purification shall be taken for the impure portion,] and fresh water shall be added to them in a vessel.”
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הטמא שירד לטבול. ספיקו טמא – that a person establishes his status but he has the presumption of [being in] ritual impurity.
+
+Mishnah 2
+
+בין ברשות היחיד בין ברה"ר טמארות – even though that doubtful ritual impurity in the public domain, its doubt is presumed to be [a status] of ritual purity, this is doubtful ritual purity and not doubtful ritual impurity.
+בטומאה חמורה – it is a primary source of ritual impurity that defiles him from the Torah.
+טומאה קלה – of the Rabbis.
+אכל אוכלים טמאים – he ate one-half of a piece from ritually impure food or drank a quarter [of a LOG] (i.e., the liquid measurement of the displacement of one-and-one-half eggs) of ritually impure liquid, his body is invalidated from consuming Terumah/heave-offering [if he is a Kohen], and all of this is explained in the first chapter of Tractate Shabbat (see Mishnah 4 in the Bartenura commentary in the first of the eighteen decrees).
+ואפילו טבל – and now there are two causes for suspicion or doubt; perhaps he did not immerse [in a Mikveh] at all and even if he had immersed [in a Mikveh] perhaps prior to immersion it was lacking [enough water]. Nevertheless, his doubt [regarding his actions leaves him] in a status of being ritually pure.
+רבי יוסי מטמא – and even with ritual impurity according to the Rabbis. Because a person is in the presumptive status of being ritually impure.
+אבל ספיקו ליטמא ולטמא – as for example, if he at ritually impure [foods] or he didn’t eat, behold his doubt [of status] is to be considered ritually defiled. Or, he certainly ate ritually impure foods, but there is doubt if he made contact with a loaf of heave-offering or didn’t make contact with it, his doubtful status is to cause ritual impurity, that in these, Rabbi Yossi makes him ritually pure, for there is no presumption here of ritual impurity. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+ספק מים שאובים שטיהרו חכמים – In Tractate Tohorot, Chapter “He Who Threw Something Unclean [from Place to Place – chapter 4, Mishnah 7] there it teaches: “These are the doubtful conditions which the Sages declared clean: A doubt concerning drawn water [that falls into] the ritual bath.”
+ספק נפלו – three LOG (i.e., a LOG equals the volume of six eggs) of drawn water in a Mikveh missing [its full complement of forty Seah]/
+ספק יש בהן ארבעים סאה – that is to say, there is doubt that it were forty Kosher Seah [of water] in the Mikveh/ritual bath prior to the drawn [waters] that fell in, for furthermore, the drawn [waters] do not invalidate it (i.e., since it is lacking the required forty Seah to begin with).
+שיש לו במה יתלה – that it has a place to depend upon their falling that they did not cause it to become invalidated.
+שאין לו במה יתלה – that whichever way you turn, in which of them that it fell, it invalidates it, therefore, both of them are invalid. But that which we purify here – it is doubtful if is drawn water in the place where he has upon which to depend, that is because the [notion of] drawn [water] is from the Rabbbis. And it is taught in a Baraita in Torat Kohanim (i.e., the Halakhic Midrash of SIfra on the Book of Leviticus: - see Leviticus 11:36): “However, a spring or cistern [in which water is collected shall be pure, but whoever touches a such a carcass in it shall be impure],” that just as a spring is in the hands of Heaven, so also is a ritual bath/Mikveh in the hands of heaven, it is a mere support but not an absolute proof.
+
+Mishnah 4
+
+בתחילה – [at first], there wasn’t any water in the Mikveh/ritual bath at all when a quarter [of a LOG] of drawn water fell into it, and afterwards, its measure was completed with rain water.
+על פני המים – after that there was a great deal of kosher water [in the Mikveh, drawn water fell into it].
+וחכמים אומרים – and the Halakha is according to the Sages (and see Tractate Eduyot, Chapter 1, Mishnah 3).
+
+Mishnah 5
+
+של לוג לוג – one LOG in each hole/indentation.
+שלא הגיעו לגומא שלישית כשר – for it is like for him a complete Mikveh in which three LOG of drawn water fell into it that did not invalidate it, but here also, in a Mikveh/ritual bath of forty Seah prior to the [drawn] water arriving into the third hole/indentation, the Mikveh was not invalidated.
+סמוך למקוה – is like a kosher ritual bath/Mikveh that is adjacent to [water] that is drawn, that this stands/remains in its kosher/fit status and this [other body of water] remains in its invalid status, but here also, the water that is in the holes is like they are considered as standing on their own and not as combined/mixed. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 6
+
+המסנק (if one presses/scrapes up [the mud] against the sides of the pool) – like removing [to the corners] (see Tractate Shabbat, Chapter 20, Mishnah 4) – that he removes the mud to one side. But not that he detached the mud from the water, but rather within the water, he removed it to one side. For if he had removed it (i.e., the mud) from the water, it would be considered like it is drawn [water], and if they pulled from it three LOG, it invalidates the Mikveh. But this is specifically when there aren’t forty Seah in the Mikveh, this is when the three LOG of drawn water invalidates the Mikveh, but if there were forty Seah in it (i.e., the Mikveh), even all the drawn water in the world would not invalidate it.
+ור' שמעון מכשיר – because he does not intend for drawing [water] but rather to remove the mud to another place. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+לנגבן – The Aramaic translation of (Genesis 9:13): “the waters began to dry [from the earth],” for they had certainly dried, and specifically to dry them, that we did not intend for them to receive the water, therefore, they (i.e., the water) would not be made “drawn,” as it is written (Leviticus 11:36): “However, a spring or cistern [in which water is collected shall be pure,]” just as a spring does not have the grasp of the hand by a human, even a well/cistern that does not have the grasp of the hand by a human.
+אם עונת גשמים היא – that the heavens did not become knotted with clouds and that rain fell.
+אם יש בו כמעט מים בבור – we have this reading [of "אם"/if], and we do not have the reading of "או"/or.
+ישבר – the jars/cannisters [should be broken] and the water that is in them will fall to the cistern/pit. That this is the conducting of the water through a channel, since that within broken utensils, they (i.e., the water) fall to the cistern/pit.
+ואם לאו – that it is not the rainy season, alternatively, that there is no water in the pit/cistern.
+לא ישבר – for if it is not the rainy season, he would not be able to make a Mikveh/ritual bath from the water that is in the jars/cannisters alone, for Rabbi Eliezer holds that drawn waters, all of which or most of which were conducted through a channel is invalids. But when it is the rainy season, he would break it to channel these waters, and most of the Mikveh would be filled up from rain water. But when there isn’t any water in it (i.e., the Mikveh) at all, he should not break it, even though it is the rainy season, lest there fall from the water a quarter of a LOG into the pit/cistern prior to breaking it. But Rabbi Eliezer, according to his reasoning, who stated above (see Tractate Mikvaot, Chapter 2, Mishnah 4), that a quarter of a LOG of water ab initio invalidates the Mikveh/ritual bath.
+ר' יהושע אומר בין כך ובין כך ישבר – that he (i.e., Rabbi Yehoshua) holds that three LOGS [of drawn water] invalidate the Mikveh/ritual bath whether at the beginning or whether at the end, and not one-quarter of a LOG, and we do not suspect that perhaps three LOGS [of drawn water] will fall into the Mikveh/ritual bath prior to breaking [of the jar/cannister]. But even though it is not the rainy season, he should break it, for it is able to continue until [it reaches] the measurement of the Mikveh, for he holds that drawn [water] that continues throughout, is ritually pure. But the Halakha is not according to Rabbi Eliezer.
+או יכפה (or turn it upside down) – that he turns the jars/cannisters that are on the roof upside down so that that the water doesn’t fall from inside them [directly] into the cistern/pit, but rather, that they should fall to one side, and from there continue to the pit/cistern.
+אבל לא יערה – that if he raised/lifted up the jars/cannister and emptied them, they (i.e., the waters) would become like drawn water, for they have the grasp of the hand of a human.
+
+Mishnah 8
+
+הסייד – an artisan who plasters the pit/cistern with plaster/lime in order that it hold its waters, and his practice was to bring the lime/plaster in a common earthen vessel/pot , and that pit/cistern had kosher water in it but when the common earthen vessel/pot was sunk in the water and became filled up.
+אם היו המים צפים על גביו כל שהוא ישבר – so that the water not become drawn, for all the while that they are combined/mixed. But if he would raise the common earthen vessel/pot in his hand, they would stop and would become detached.
+ואם לאו – that the waters did not float on top of it.
+לא ישבר – and we are speaking of when it is not the rainy season. For if it was the rainy season, since there is water in the pit/cistern, he should break it.
+רבי יהושע אומר בין כך ובין כך ישבר – for it is able to continue, as we explained above [in Mishnah 7].
+
+Mishnah 9
+
+המסדר קנקנים בבור ונתמלאו אף על פי שבלע הבור את מימיו – but water that is in the cistern/pit is none other than that which are in the jars/cannisters.
+הרי זה ישבר – according to Rabbi Yehoshua that one-quarter [of a LOG of water] invalidates [the Mikveh] and he breaks the jars/canisters and makes a Mikveh at the outset.
+
+Mishnah 10
+
+רבי יהושע אומר בטיט ובמים – when the water floats on top of the mud/plaster/clay and even his feet are sunk in the mud/clay/plaster, they immerse objects, according to Rabbi Yehoshua, because the waters came first. But Rabbi Eliezer does not have this line of thought. But if he would immerse a small utensil in the water that floats on top of the mud/clay/plaster, in this Rabbi Eliezer admits that the immersion was acceptable, since it did not sink in the mud/clay at all and [they] combine to complete forty Seah. And the Halakha is according to Rabbi Yehoshua.
+שהקנה יורד מאליו – that it is soft and worn out so much that if they would put in it a reed, it would sink in the mud/clay/plaster on its own.
+מקום שאין קנה המדה עומד – the rod/reed that they measure with does not stand on its own with it, and this is not soft and worn out like at first.
+משקולת (plummet) – that which refers to builders/masons. And all of these measurements each one adds with the difficulty of the clay/plaster and its thickness, for the first is softer than all of them, and the second is harder than it, and the third is harder than it (i.e., the second), and similarly all of them.
+בפי חבית – for its opening is narrow and small. But if the plaster/clay is so soft that it can spill and enter into the narrow mouth of the jar, the immersion has been successful.
+שפופרת הנוד (the tube/mouthpiece of the leather bottle) – the tube of the reed that they place upon the mouth of the leather bottle when they pour into it. And the measure of the incision/hole of the tube of the reed that they place on the mouthpiece of the leather bottle, that it would return two mid-range fingers, which is the width of the two first fingers of the palm of the hand, but not the thumb.
+הנמדד בלוג – all the time that it so soft that it can be measured by a LOG and this is the utensil that holds six eggs, it is measured with the Mikveh/ritual bath and they immerse in it. And the Halakha is according to Rabbi Yehuda.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+רבי יוסי אומר. ולזה לוג ומחצה ונתערבו – And behold there are three LOG of drawn water that invalidate the Mikveh, nevertheless, they are kosher/fit.
+שלא נקרא עלהים שם פסול – that if they add kosher water (i.e., rainwater, for example) in all of them until the completion of the measurement of the Mikveh, that each one of them was kosher.
+ונחלק לשנים – and they added to each one of them kosher water until there is in each one of them according to the measurement of the Mikveh (i.e., forty Seah).
+פסול – each one of them.
+וחסר אפילו קרטוב – after three contracted/squeezed in LOGS of drawn water fell in it that was missing even a Kartuv (i.e., a small liquid measure equivalent to 1/64th of a LOG) of water.
+כשר – [it is kosher/fit] to add upon it water to complete it for the measurement of a Mikveh/ritual bath. It is impossible that with this one that is lacking is not missing a little bit from the three LOGS, and it is found that there weren’t three LOGS of drawn water.
+קרטוב – 1/64th of a LOG.
+עד שיצא ממנו מלואו – that water that was in it initially when the three LOGS of drawn water fell in.
+ועוד –a bit more in order to omit/lessen from the three LOGS [of drawn water]. As for example, a Mikveh which had in it twenty Seah of kosher water and three LOGS of drawn water fell into it and it was filled up afterwards with rain water, it will always be in its status of invalidity/unfitness until he removes from it the twenty Seah that were there initially, and a little bit more, to omit three LOGS [of drawn water].
+
+Mishnah 2
+
+שיעמיד בחצר ארבעים סאה – a kosher Mikveh below from the invalid/unfit one, and he opens a channel to the Kosher one (i.e., Mikveh) so that they can combine and the upper unit/invalid one can be purified from the lower Kosher one (i.e., Mikveh), as we stated, we raise/stretch it (i.e., the partitions – adopting the legal fictions that the partitions around the stand are prolonged). And all the more so, if the kosher [Mikveh] is above and the unfit/invalid one is below, for we state that we stretch and bring the partitions down (i.e., adopt the fiction that the walls are prolonged so as to reach the bottom).
+אא"כ פסק – that the waters spotted and went out from it to its fullness and a bit more, as we stated (in Mishnah 1). And there are those who have the reading [at the end of the Mishnah]: "אא"כ פקק"/unless he inserted a stop-gap/stopped it up, meaning to say, unless he closed off on the Mikveh that he had made until it will not make contact/touch any of the water. But the first reading appears to me to be the essential one. But the Halakha is not according to Rabbi Eleazar ben Azariah.
+
+Mishnah 3
+
+האמה נכנסת לו (the water channel enters it) – as for example rain waters that come from the sloping and enter it.
+הסוחט את כסותו (a person who wrings out his garment) – and the water that was absorbed by it is considered drawn water, and when he wrings them out into the cistern/pit they come from many places, that from here and from there to the clothing.
+והמערה מן הצרצור (if one pouring water out of a cooler throws water out in several places) – an earthenware utensil that they make on its mouth network of lattice-work, and when he empties [water] from it, he pours in water from many places.
+ר' עקיבא מכשיר – for he (i.e., Rabbi Akiva) holds that three LOGS of drawn water do not invalidate the Mikveh/ritual bath unless he pours them from one utensil and from one place, what is not the case with garments and a water cooler.
+וחכמים פוסלים – for they (i.e., the Sages) hold that three utensils combine.
+לא אמרו מטילין אלא מטיל – according to this language, Rabbi Akiva received [the tradition] from his Rabbis/teachers, a utensil that pours three LOGS of water to a Mikveh invalidates the Mikveh/ritual bath.
+ולא כך אמרו אלא שנפלו – it does not make a difference whether it is from one utensil or from many utensils. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 4
+
+מכלי אחד משנים וכו' – the conclusion of their matter is according to the Rabbis.
+תשעה קבין מים – one who experienced a seminal emission (i.e., whether involuntarily, intentionally or during sexual relations, he becomes ritually impure – and must immerse himself in a ritual bath, and after nightfall on the day of his immersion, becomes ritually pure) who is infirm and is not able to immerse [in a Mikveh], if they placed upon him nine KABS (i.e., a KAB = one-sixth of a SEAH, or twenty- four egg bulks) of water, he is ritually pure. And our Mishnah comes to teach us that it doesn’t matter whether one uses one utensil, two utensils or three utensils.
+וכן טהור שנפלו על ראשו ועל רובו שלשת לוגין מים שאובין – that invalidate the priest-due/heave-offering, as we stated in the first chapter of [Tractate] Shabbat [13b – and Tractate Zavim, Chapter 5, Mishnah 12]. These three LOGS, from two or three utensils – combine; from four [utensils] they do not combine.
+במה דברים אמורים – that from two or three utensils they combine.
+בזמן שלא נתכוין לרבות (at the time that he did not intend to add to more [drawn] water) – it is referring to the Mikveh, that he didn’t intend to add to it in order to increase its water.
+אפילו קרטוב – a small measurement, one sixth-fourth of a LOG.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+המניח כלים תחת הצנור (one who puts vessels under the spout – which feeds a ritual bath) – a tube/spout (or a movable tube attached to the roof gutters) that rain waters enter through and descend through its mouth to the Mikveh/ritual bath. But here we are speaking of a wooden spout that was established and eventually hollowed out, for when it was established it did not have the law of a utensil upon it when it was detached.
+ואחד כלים קטנים – that you should not say that they were not important (see also Tractate Kelim, Chapter 15, Mishnah 1).
+אפילו כלי גללים – while they are not considered utensils with regard to ritual impurity, they are considered utensils to invalidate the Mikveh/ritual bath, even if he broke them or emptied them, for it is not similar to leaving jars/cannisters at the top of the roof to dry them out (see Tractate Mikvaot, Chapter 2, Mishnah 7).
+ובית הלל מטהרין בשוכח – In the first chapter of Tractate Shabbat in the Gemara (16b), their dispute is established (i.e., between the Schools of Hillel and Shammai) concerning when he left them (i.e., utensils) under the spout at the time when the clouds were gathering and then they dispersed and he forgot them (i.e., the leaving of the utensils under the spout) and then the clouds gathered once again, that the School of Shammai holds that because of the dispersal of the clouds his first intention/thought process was not nullified, for he revealed his intention that he wanted that they (i.e., rain waters) would fall into them. But the School of Hillel holds that his intention/thought process was nullified, for when the clouds dispersed, his attention was diverted, for he held that rain would not fall any longer. But when he left them (i.e., the utensils) underneath the spout at the time of the gathering of the clouds, and the rains were late to come, and he went off to his work and forgot them, everyone holds that since ab initio, it was for this that he intended, his intention/thought process was not nullified through his forgetting. But if he left them (i.e., the utensils) at the time when the clouds dispersed, everyone holds that they are ritually pure, for he did not intend ab initio for this.
+בשכח בחצר שהוא טהור – underneath the spout and it was filled from the dripping rain water and fell into the Mikveh/ritual bath. For specifically underneath the spout is where the School of Shammai disagrees, for he reveals his intention that he wanted that [the rain waters] would fall into them, but because of the dispersal [of the clouds], the first thought was not nullified. But if he leaves it in the courtyard [but not under the spout], even at the time when the gathering [of the clouds], it was not proven ab initio that his first pattern of thinking/intention was best, therefore, it (i.e., his thought) was nullified when they (i.e., the clouds) dispersed.
+עדיין מחלוקת במקומה עומדת – it did not stand for a vote and the students of the School of Shammai were not greater [than those of the School of Hillel].
+
+Mishnah 2
+
+המניח טבלא תחת הצנור (he who leaves a tray/board underneath the spout) – to conduct the water into the Mikveh/ritual bath.
+אם יש לה לבזבז (if it has a vertical rim/edge – by which a flat utensil is made into a vessel-lie receptacle) – a rim around from the four directions in order that it will be for it a receptacle).
+פוסלת את המקוה – it would be for them drawn water, and because the spout itself does not invalidate the Mikveh, we are speaking of a spout that was established [first] and at the end, they hollow it/shape it into a receptacle.
+זקפה לידוח (if he set it upright to rinse it) – in order that it should be rinsed from the filth that is in it, 
+it does not invalidate the Mikveh/ritual bath, for it doesn’t exist in the manner of its reception.
+
+Mishnah 3
+
+החוטט בצנור (if one makes a cavity in a water pipe – for the deposit of pebbles) – it is the manner of a water pipe to be open from two sides, and this does not invalidate the Mikveh/ritual bath unless he hollowed it out a small cavity in order to receive stones that prevent the passage of the water, and it (i.e., the Mishnah) is speaking of when he hallowed it out and at the end established it/made it permanent, for since, it had upon it the status of a utensil when it was detached, for the water passing through it was drawn [water] and invalidates the Mikveh.
+ובשל חרס – it is not considered a utensil until it has a receptacle of one-quarter [of a LOG].
+לא אמרו רביעית אלא בשברי החרס – specifically with an earthenware utensil after it was broken we require that he broken piece holds one-quarter [of a LOG], but from its outset, even a little bit/anything is considered a utensil, but the Halakha is not according to Rabbi Yossi.
+מתחלחלים (thrown about) – [the stones/pebbles] are rolling about within the receptable, and they are not crushed/ground in it even though that it was filled with them, but rather they move about here and there. It is the language of (Esther 4:4) “And the queen was greatly agitated.”
+פוסלין את המקוה – for its receiving was not invalidated.
+ירד לתוכו – into the receptacle.
+עפר ונכבש (dirt and it was pressed tight) – the dirt was settled and made nicely fastened and the water passes over it. The [Aramaic] Targum of (Numbers 20:19): “We will keep to the beaten track,” – we will go up on the paved path.
+כשר – for there isn’t a receptacle here.
+סילון (pipe/duct/tube) -and a water spout and tube/spout, are one.
+שהוא צר מכאן ומכאן – from its two mouths, from the place where the water enters into it and from the place that it does down from it into the Mikveh.
+ורחב באמצע – nevertheless, it is not considered for receiving all the while that he didn’t shape the receptacle to receive the stones.
+
+Mishnah 4
+
+מים שאובים – which are invalid for a Mikveh.
+ומי גשמים – that are kosher.
+שנתערבו בחצר או בעוקה – (that combined in a courtyard or a pit/trough) – in a hole that water gathered in there, or on the steps of the cave, and from there, they continued and descended to the Mikveh.
+אם רוב מן הכשר – as for example that twenty-one Seah of them were rain water and nineteen of them were drawn water, it is kosher/fit.
+היו מקלחין בתוך המים – that they didn’t descend to the Mikveh by conducting water through a channel through the path of the courtyard and the pit/trough and the ascent of the cave, but rather from the utensils themselves they would splash in an uninterrupted flow into the Mikveh.
+ואם לאו פסול – that three LOGS of drawn water invalidate [the Mikveh] when they fell into the Mikveh not by the conducting of water through a channel. But the path of conducting of water through a channel did not invalidate until most of the water is drawn [water], even the drawn waters on their own that did not mix/combine with the kosher [waters], do not invalidate by the conducting of water through a channel other than with a majority. As for example, a Mikveh that has in it twenty-one Seah of rain water, fills with a carrier/porter and channels through it nineteen Seah of drawn waters and it is fit, for the majority are kosher waters. And such is the Halakha.
+
+Mishnah 5
+
+השקת (a grooved stone to receive and carry off the overflow of a well, sink, trough) – a hollowed-out stone that is on the rim of the spring. And the water enters into it through a cavity/hole in its wall, and provide water for the cattle in it.
+אין ממלאים ממנה (see also Tractate Parah, Chapter 5, Mishnah 7) – [and they don’t draw from it] water for the waters of purification (which were mixed with the ashes of the red heifer, which was used to purify people and vessels that became ritually impurity with impurity imparted by a corpse).
+ואין מקדשין בה – they don’t places the ashes of the heifer on the water that is in it, for it is not considered a utensil. But here, we are speaking of an attached rock that was hollowed out/made into a receptacle, and even something detached that was attached and then ultimately hollowed out/made into a receptacle, since it did not have upon it the designation/status of a utensil while detached, it is not considered a utensil.
+ואינה צריכה צמיד פתיל (and it doesn’t require being closely covered with a lid) – if it is in the tent of a dead person (i.e., corpse), it saves what is inside it with a covering alone without being closely covered with a lid, because it is not considered a utensil but rather like a cistern or a subterranean masoned store-room, that saves what is in it with a covering alone.
+ואינה פוסלת את המקוה – if rain water fell from inside it to a Mikveh, they are not considered drawn waters to invalidate the Mikveh/ritual bath.
+וכמה יהא הנקב – to neutralize it from the law of being a utensil s that it does not invalidate the Mikveh from the reason of drawn [water].
+כשפופרת הנאד (like the tube – i.e., mouthpiece – of the leather bottle) – and its measurement is that they would be two fingers of the hand closest to the thumb that return in their width at the extension within the incision.
+
+וכל טהרות של ירושלים נטבלים על גבה – that they immerse within it and make them pure, but there weren’t forty Seah [of water] in the grooved stone/trough [to receive and carry off the overflow] but rather a complete Mikveh was at its side and the waters of the grooved stone/trough mix with it through the incision in the tube/mouthpiece [of the leather bottle].
+עד שתפחת רובה – even if there is in the incision like that of a tube of a leather bottle, it always has the status/designation of a utensil upon it until its greater part will be broken down.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+מעין שהעבירו על גבי השוקת – which is a utensil, and not the trough/grooved stone that is in the rock.
+פסול – to immerse in the water that is within the trough and in the water that leaves and passes from the trough outwards, since all of the waters of the spring spill into the trough. But if the waters of the spring pass on the rim of the trough a bit, even though that some of them pass into the trough, it is kosher/fit to immerse in the waters that are on the rim of the trough or outside of it, for the spring purifies with a miniscule amount.
+והפסיקו – for the waters of a pool are not attached to the spring.
+הרי הוא כמקוה – but it doesn’t purify with a miniscule amount until there will be there forty Seah.
+חזר והמשיכו – that he attached the waters of the spring to the pool.
+פסול לזבים – that already stopped up their living [waters]. But regarding those with gonorrhea and lepers and waters of purification [mixed with the ashes of the red heifer for those made impure through contact with a corpse], it is written concerning them [that they require] potable, running spring water (see also Tractate Mikvaot, Chapter 1, Mishnah 8).
+
+Mishnah 2
+
+העבירו על גבי כלים – that the spring passed over walls of the utensils from the outside.
+הרי הוא כמו שהיה – to ritually purify with naturally flowing waters (i.e., rivers and springs) and with a miniscule amount.
+הרי הוא כמקוה – that requires forty Seah and a collection of water [in one place].
+ובלבד שלא יטביל על גבי ספסל – as a decree lest he immerse in utensils. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 3
+
+שהוא משוך כנדל (which are conducted in channels radiating like the feet of a centipede) – whose waters flow in many places like this moving creature/unclean reptile that has many feet and we call it in the foreign language – centipede.
+ריבה עליו (if one added to it) – drawn water until they flowed further and the places where their waters flow there grew in size.
+היה – the spring.
+עומד – and its waters would not be flowing, and one added to it drawn water and the spring drew until its waters were flowing further and further on account of the drawn waters.
+שוה וכו' למעין – these places where the water is flowing/running in them, are equivalent to a spring that ritually purifies in a miniscule amount, and are equivalent to a Mikveh/ritual bath that does not ritually purify other than in a pond/collection of water. Another interpretation: if one added to it and it was made to flow further, that the pools that would direct the water widened from this spring and enlarged them, behold it is like it was, that in the place that its waters flow prior to adding to them and widening them, there one ritually purifies with flowing waters, but from the sides, one does not purify other than in a pool/collection of water, but if the waters were not flowing but rather just standing, and one added to it, that widened the place of their standing, and flowed further, that he had the place of its standing as flowing, it is equivalent to a Mikveh to ritually purify in a pond/collection of water, and it doesn’t purify In flowing waters, for after that in the essence of the place of the spring they are not flowing.
+
+Mishnah 4
+
+הים הגדול כמקוה – The Bible did not call a place a “Mikveh” other than the Great Sea (i.e., the Mediterranean Sea), for it is what Scripture refers to in the account of Creation (Genesis 1:10), for there all the waters of Creation were gathered.
+ולא נאמר ימים – in the plural construction,. Other than because many kinds of seas were combined, that all of the streams go to it.
+רבי יוסי אומר כל הימים – And the Great Sea (i.e., the Mediterranean Sea) also has the status of a spring on them in regards to the fact that they ritually purify with flowing waters, because the streams travel and flow upon them. But they are invalid regarding the status/Torah of “living waters,” that Scripture calls them a Mikveh. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 5
+
+הזוחלין – as for example rivers that flow/are running waters, behold they are like a spring and ritually purify with running waters with a miniscule amount (see also Tractate Eduyot, Chapter 7, Mishnah 2).
+והנוטפים – as for example, rainwater [that drips].
+כמקוה – to ritually purify with forty Seah and with a collection of water found in one place [which does not flow].
+שהם כשרים – like that which flows, for they drip a little, and even in a place where isn’t sufficient for ritual immersion in flowing waters, unless the dripping completes them.
+והנוטפים שעשאן זוחלין (and dripping water which one made into flowing water) – as for example, a Mikveh that broke through its rim and its waters depart and flow.
+סומך אפילו מקל – or a reed, either a person (i.e., a man) with gonorrhea or a woman who experiences a flow of menstrual-type blood on three consecutive days during the time of the month when she is not due to experience menstrual bleeding, we rely on the hand or the foot and close up/stop up the place of the waters going out until the waters are standing in one place and become a collection of water, and the ritually defiled individual goes down and immerses [in the Mikveh].
+כל דבר שהוא מקבל טומאה – we do not need a man with gonorrhea or a woman who experiences a flow of menstrual-type blood on three consecutive days during the time of the month when she is not due to experience menstrual bleeding whom are ritually impure, for they are not able to close up/stop up the place where the waters are leaving with their hands or with their feet in order to restore the waters and make of them a collection of waters, but rather even a completely pure individual, for he is susceptible to receiving ritual defilement.
+אין מזחילין בו – that is to say, we don’t restore with it the place of the flowing waters in order that it will become a collection of waters and he will be able to ritually immerse in it. And the reason of Rabbi Yossi is , that Scripture states (Leviticus 11:36): “[However, a spring or a cistern] in which water is collected shall be clean,” they will become such through purification. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 6
+
+גל שנתלש – from the sea that is moving and in commotion.
+ונפל על האדם ועל הכלים טהורים – for non-sacred purposes only, for non-sacred purposes do not require intentionality. But for Second Tithe and/or for Heave Offering, the one who immerses is not ritually pure until he intends it [for this purpose].
+טובלין – a man or a woman.
+מטבילין – utensils or hands in a place that requires the ritual immersion of hands, such as for something Holy, where it is not sufficient with ritual washing [of the hands].
+חריצין (trench) – wide and square like a cave, rather that they are not fountains.
+ונעיצים (a wedge-like ditch) – short from the below and wide from above.
+פרסת חמור – and the same law applies regarding the tracks of any animal.
+המעורבת בבקעה – a hole/indentation that was made in the ground through the tracks of the animal and water was gathered in it and it is combined to the Mikveh of forty Seah through an incision like that of a tube/mouthpiece of the leather bottle, we immerse through it.
+חרדלית (rainwater rushing down a slope, torrent) – like a mountain varix. A stream/current/downpour of water that comes from the drawing of water of a mountain, an explanation from the collector of the mountain. And according to the School of Shammai one immerses things in them even if there is only forty Seah in it from their beginning to their end (see also Tractate Eduyot, Chapter 5, Mishnah 2).
+ובית הלל אומרים אין מטבילין – until there will be forty Seah in one place. For the rainwater rushing down a slope/a torrent does not ritually purify other than in a collection of water/אשבורן.
+שנודר כלים וטובל בהם (dams it with utensils and dips in it) – he makes a division with the utensils in order that they will hinder/impede the path of he water and they won’t be flowing . And he immerses them in water that is within the division of the utensils which are like the waters of a Mikveh.
+וכלים שגדר בהן לא הוטבלו (and utensils with which one dammed – they are not deemed to have been immersed) – because all of the utensil was not immersed in the water during the division [of space], other than the side that is towards the torrent/rainwater rushing down the slope) and not at the side towards the outside. But if there is a difficulty, for Rabbi Yossi stated above (Tractate Mikvaot, Chapter 5, Mishnah 5) “anything that is susceptible to receiving ritual impurity – they do not stop the flowing of water therewith,” but how can he disagree with the School of Hillel which agrees that one dams it with utensils/vessels and immerses in it? One can say, that this where they agree is with the concluding clause [of the Mishnah], that stated, “and utensils with which one dammed, they are not deemed to have been immersed.” And this is how it should be read: The School of Shammai agrees with the School of Hillel when one dams with utensils and one immerses in them, utensils/vessels with which one dammed, they are deemed to have not been immersed. But the School of Hillel always holds that one does not dams with utensils/vessels and immerses in them, according to Rabbi Yossi who stated (see above, Mishnah 5), that anything that is susceptible to receiving ritual impurity, they do not stop the flowing of water therewith. And this is implied in the Tosefta [Mikvaot, Chapter 4, Halakha 10].
+
+Chapter 6
+
+
+
+Mishnah 1
+
+כל המעורב. חורי המערה – holes that are within the Mikveh/ritual bath. But because most of their immersions are in caves, they call the Mikveh a cave.
+כמה שהן – even though they are not they are not perforated like the tube (mouth-piece) of a leather bottle.
+עוקת המערה – a hole/indentation that is in the rim/bottom of the cave, its waters are not considered with the waters of the Mikveh that are above them to be kosher/fit to immerse in them, unless there is between them like the tube (mouth-piece) of a leather bottle.
+אמר ר' יהודה – Rabi Yehuda does not come to argue but rather to explain.
+בזמן שהיא מעמדת את עצמה – when he comes to immerse in the hole/indentation, the hole stands on its own, and the roof that forms a partition/makes a dam between it and the cave does not fall on its own.
+אבל אם אינה מעמדת את עצמה – and at the time that the comes to immerse, the roof of the hole/indentation which is at the bottom of the Mikveh falls and the waters of the Mikveh combine with the waters of the hole/indentation.
+מטבילין בה כמו שהיא – and even if the incision is not like the tube (mouth-piece) of a leather bottle.
+
+Mishnah 2
+
+והטבילן הרי אלו טהורים – and even if the moth of the bucket is not wide as the tube (mouth-piece) of a leather bottle. As for example, that the bucket itself is ritually impure and requires ritual immersion, for since that immersion occurs to the bucket, it occurs also for what is inside it.
+ואם לא טבל – we have this reading. That is to say, if the bucket is ritually pure and he does not immerse it, that it doesn’t require ritual immersion.
+עד שיהו מעורבין כשפופרת הנוד – the utensils that are within it (i.e., the bucket) are not ritually pure until the mouth of the bucket is like the tube (mouth-piece) of a leather bottle.
+
+Mishnah 3
+
+בזה עשרים ובזה עשרים – kosher water [in the first two Mikvaot]. But in the third [Mikveh] twenty Seah of drawn water.
+וטבלו ונתערבו – through their immersions, the water floated/came to the surface and restored a liquid to cleanness by contact or levelling with a clean well and all three joined with each other.
+המקואות טהורים – that that which is drawn water. For behold that the two kosher [Mikvaot] combine together and there is here the measure of a Mikveh of forty kosher Seah, and when the drawn water joins with them, that the waters float on top of them on account of those who are immersing, their waters become fit for immersion.
+היה השאוב באמצע – on account of that the drawn water interrupts between the two outer kosher waters, the kosher waters do not mix with each other.
+המקואות כמו שהיו – that the kosher waters are kosher to conduct water courses into a common bed/to add to the capacity of the ritual bath to complete the forty kosher Seah [of water], but the drawn water are not kosher to add to the capacity of the ritual bath. But even though that the drawn water combines with all of them, they don’t invalidate from adding to the capacity of the ritual bath, for the manner of the conducting of water through a channel that they combined, and did not fall from the utensil to the kosher waters, but what fell from it to each of them was voided in the majority before they fell into the Mikveh.
+
+Mishnah 4
+
+שהיו בהן שלשה לוגין מים – absorbed and attached to them (i.e., the sponge and/or the bucket), but they are not apparent to the eye, therefore, the Rabbis did not decree that this is not called “that they fell.”
+
+Mishnah 5
+
+השידה והתיבה (the safe/box and the chest) – large utensils made of wood and they are placed within a Kosher mikveh.
+אלא אם כן היו נקובים כשפופרת הנוד – it is similar to a cavity/pit that we stated above (see Tractate Mikvaot, Chapter 6, Mishnah 1) that it needs to be perforated like the tube (mouth-piece) of a leather bottle (i.e., stopper of a waterskin).
+בכלי גדול – as for example, where the surface is nine handbreadths or more, for its minority is for four handbreadths, it is sufficient with a perforation of four handbreadths. But the Halakha is not according to Rabbi Yehuda.
+שק או קופה (sack or a basket) – a basket made from sprouts/offshoots of a peeled willows.
+מטבילין בהן כמו שהן – if they are in the ocean. But they don’t require a perforation like the tube (mouthpiece) of a leather bottle (i.e., stopper of a waterskin), for all of them are filled with holes and the water in them is voided as regards the water of the Mikveh.
+אינן פוסלין את המקוה – because of drawn water.
+ומעלין אותן כדרכן (and bring them out in the ordinary way) – as for example, in a Mikveh that has in it forty Seah defined exactly as we state further on (see Tractate Mikvaot, Chapter 7, Mishnah 6) regarding a cushion or mattress of leather, since he lifted up their rims/lips from the water, the water within them is [considered] drawn [water]. How should he do it? Immerse them and raise them through their rims at the bottom of the vessel, for we are not concerned about a sack or a basket, for the water that is within them is not considered drawn water to invalidate the Mikveh.
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+עירוב מקואות – a Mikveh that is lacking [a certain amount of kosher water] that is at the side of a complete (i.e., full) Mikveh. Or alternatively, in this one (i.e, Mikveh) are twenty Seah and in that one are twenty Seah and the water intermingles through an incision or a perforation, its measure to combine them and to make them fit/kosher is as if each one has forty Seah.
+כשפופרת הנוד כעוביה וכחללה (like the mouth-piece of a leather bottle in its thickness and its empty space/capacity) – of a reed that they place in the mouth of the tube. And that is like two fingers that return to their place, turning themselves around in the space in the cavity of the incision. And the two fingers that they mentioned are the two fingers adjacent to the thumb, the first ones that are in the palm of the hand, and that is a finger (i.e., index finger) and a cubit (i.e., middle finger -used to measure the cubit from the person’s elbow).
+
+מפני שהיא מן התורה – the obligation of immersion in a Mikveh of water (see Genesis 1:10). It is from the Torah.
+וכן כזית מן המת – there is doubt if they have according to the measurement and doubt if they don’t have according to the measurement, their doubtfulness makes it impure. And especially in the private domain, but in the public domain, their doubtfulness makes it pure. But even though that even according to the rabbis a doubtful of [ritual] impurity in the private domain, its doubt [makes it] impure, nevertheless, here, if these were the measurements of the Rabbis, we would purify it.
+כל שיעמוד – whether dust whether stones whether red insects found in liquids (i.e., gnats) that grow in the water, if they stand on the mouth of the incision, it diminishes the mouthpiece of the leather bottle, and the Mikvaot/ritual baths do not mix/combine.
+כל שהוא מבריית המים – as for example red insects found in liquids (i.e., gnats). But the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 8
+
+העליון מן התחתון – as for example, that the upper [Mikveh] had drawn water and the bottom [Mikveh] had kosher/fit water.
+והרחוק מן הקרוב – but we ae not concerned lest a person come and he stopped/interrupted the contact between liquids [so that the water of the ritual bath comes in contact with the impure water], and has immersion did not have any effect for him.
+מביא סילון של חרס או של אבר (brings a pipe of earthenware or lead) – and the same law applies of wood or of bone or of glass. אבר – lead.
+ומניח ידו תחתיו – of the pipe in order that the water does not go outside when he fills it until the time when the waters come in contact and combine with the other [pure] Mikveh.
+אפילו כשערה – and they (i.e., the Rabbis) were lenient regarding drawn water which is Rabbinical. But if the upper [Mikveh] was lacking from its measure and he comes to make it fit through contact with the waters [of the lower Mikveh] to complete it to its appropriate measure, it is not enough with contact as much as a hair’s breadth, for even Rabbi Yehuda who is more lenient in the second chapter of [Tractate] Gittin [16a] as he requires moist enough to moisten other objects.
+ממלא בכתף – that since after there are forty Seah of fit/kosher water in the Mikveh, even all of the drawn water in the world does not invalidate it.
+
+Mishnah 9
+
+לשתי – from above to below.
+לערב – from right to left.
+חלוף הדברים – from above to below, it doesn’t combine, from right to left, it does combine. But the Halakha is not according to Rabbi Yehuda.
+נפרצו זה בתוך זה – that is from above at the top of the wall. And specifically when the wall is split/chipped off or perforated but above at its top it is whole, is where we require like the mouth-piece of the leather bottle, but when the wall is broken through at its top and the waters combine there, it is sufficient like the thickness of a garlic peel or like the width of the mouth-piece of a leather bottle.
+
+Mishnah 10
+
+האביק שבמרחץ (a pot in the bath-tub to which a waste-pipe is attached) – a sunken metal utensil in the bath-tub/bathing reservoir and it has in it a perforation/hole, that when the waters of the bath-tub/bathing reservoir become detestable on account of the immersions, they open the incision/hole that is in the pot and the water that is in the bath-tub/bathing reservoir goes out ,and channels to it other clean water and they stop up the hole so that the waters won’t go out, and the waters are channeled/flow into the bath-tub/bathing reservoir are kosher/fit for ritual immersion, for after they washed in warm waters, they enter into the bathing reservoir and immerse there.
+בזמן שהוא באמצע פסול – because all the dragged along waters are upon it, and there aren’t drawn waters here but rather what is within it. But the rest of the waters are a kosher/fit Mikveh adjacent to the drawn waters, 
+but drawn waters at the side of kosher/fit waters do not invalidate, and even though they come in contact one with the other.
+אם מקבלת האמבטי רביעית – kosher/fit waters prior to their reaching the pot in the bath-tub to which the waste pipe is attached, it is as if it received forty Seah, for the one-quarter of a LOG measurement of Mikveh is according to the Torah to immerse in it needles and water pipes/ducts.
+אם מקבל האביק – meaning to say, that since the pot in the bath-tub to which a waste-pipe is attached is made to receive anything, it is ritually impure in any matter that will be, whether in the middle or whether from the side, whether the bath-tub receives a quarter-Log prior to it coming to the pot in the bath-tube to which a waste-pipe is attached or whether it doesn’t receive anything.
+
+Mishnah 11
+
+המטהרת שבמרחץ (the water pipe/filter of a bath/gutter) – the troughs/gutters (i.e., grooved stones to receive and carry off the overflow of a well/sink) that are made in a bath that channel to them cold water to rinse them off in order to purify themselves after they washed in hot water, and sometimes they are two troughs one on the side of the other, that the one is higher than its neighbor. And there is a hole in the wall that is between both of them that water goes out from this one to that one.
+אם יש כנגד הנקב שלשה לוגין – that the hole/perforation is wide and long like the measurement that three LOGS will enter into it, the upper [Mikveh] is invalidated on account of the drawn water that is in the lower one, for it is considered as if the water that corresponds the cavity of the hole are drawn in the middle of the upper [Mikveh], not from the side, and three LOG of drawn water invalidate when they are in the middle, even though they do not invalidate from the side. And the remarkable thing is what it (i.e., the Tanna/teacher of our Mishnah) took that the bottom one is drawn water, and the upper one is fit/kosher water, for it is the manner of water to descend and it is not the manner of water to ascend, but nevertheless, the upper [Mikveh] is invalidated. And all the more so, that it (i.e., the Mikveh) is invalidated when the kosher/fit is to side of the lower one.
+כמה יהא בנקב – now it comes to teach us what is the measurement of the hole/incision that three LOG [of water[ came out from it at one time.
+אחד משלש מאות ועשרים בבריכה – that three LOG are 1/320th [it needs to say from forty Seah]. How so? The Seah is six KAB, and the KAB is four LOG, it is found that forty SEAH are nine hundred and sixty LOG. Thus three LOG are 1/320th part of a pool, meaning to say, that in a kosher Mikveh of forty Seah, and the Sages estimated the measurement of a Mikveh that holds forty Seah, a cubit by a cubit at the height of three cubits, for the measurement of the hole/incision that holds three LOG is 1/320th from a cubit by a cubit at the height of three cubits that hold forty Seah. And Maimonides wrote, that if the pool was less or more than forty Sea, we calculate the hole/incision at less or more according to this calculation, as for example, if the pool had twenty Seah [of water], the hole must be 1/160th in size.
+אפילו התחתון מלאה כשרים והעליונה מלאה שאובין – that it is the manner of water to descend, nevertheless, three LOGS of drawn water that are in the hole do not invalidate the lower [Mikveh].
+שלא אמרו אלא שלשה לוגין שנפלו – for the drawn water does not invalidate the Mikveh until it falls itno it. And the Halakha is according to Rabbi Yossi.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+יש מעלין – complete/raise it to forty Seah.
+ולא פוסלין – with three LOG of drawn [water] and in all of them it explains how.
+הכפור (hoar-frost) – rain that falls curdled.
+גליד (ice-coating on the water) – water that froze on the face of the ground or on the face of the water.
+טיט הנרוק (soft, miry clay – in the bath reservoir) – soft and spitting plaster that is made like spittle.
+אבן הברד כמים (hailstones like [drawn] water) – like drawn water as we say later on (see the next Mishnah) invalidates [the Mikveh] but does not raise it. But the Halakha is not according to Rabbi Yohanan ben Nuri, but the Halakha is according to the testimony of the people of Medva who make a Mikveh from the snow even ab initio.
+נמצאו מעלין – that they complete/raise it.
+ולא פוסלין – with three LOGS of drawn [water], for a Seah is much more than three LOGS and the Mikveh is not invalidated through this.
+
+Mishnah 2
+
+המים – drawn [water] whether impure or pure.
+מי כבשים (water in which food has been pressed) – water that they pressed in them olives or kinds of vegetables.
+מי שלקות (water in which food has been seethed) – water in which they seethed/boiled thoroughly to a pulp vegetables.
+והתמד (husks and stalks of pressed grapes, steeped in water -used as inferior wine or as vinegar) – shells of grapes/pomace of kernels and pomace of grapes (i.e., the interior) or lees/sediment that one placed water upon them.
+עד שלא החמיץ – that if it fermented, it is judged like fruit juice.
+קורטוב – one sixty-fourth of a LOG.
+פעמים מעלין – as we explain, when there in a Mikveh/ritual bath of forty Seah of kosher/fit water and he placed in a Seah of fruit juice and afterwards took a Seah of water from it and fruit juice mixed/combined together, behold the Seah of fruit juice that remained in the Mikveh completes/fills the Mikveh.
+פעמים אין מעלין – as it is taught – regarding a Mikveh that has forty Seah minus/less one [Seah].
+
+Mishnah 3
+
+ושינו את מראיו כשר – that the rinsing of utensils is not considered a change in appearance (i.e., color).
+ואין פוסלים אותו בשינוי מראה – because color does not have substance in it.
+ומוחל (thin secretion)– water that comes forth from olives.
+ימתין עד שירדו גשמים – that to fill it [by drawing water in buckets] with one’s shoulder is impossible, for we are dealing with that which is lacking, and it would be invalidated with three LOGS [of drawn water].
+ממלא בכתף – for a complete/filled Mikveh, the drawn [waters] do not invalidate it (i.e., the Mikveh) ever.
+
+Mishnah 4
+
+אין בו מראה מים ארבעים סאה – if there aren’t in the Mikveh forty Seah that have the appearance/color of water, he should not ritually immerse in that Mikveh even on that side that has in it the appearance/color of water, but if he ritually immersed, his immersion has no effect.
+
+Mishnah 5
+
+ונפלו למקוה לא פסלוהו – for since they appear like wine, and fruit juice does not invalidate [the Mikveh] with three LOG.
+כל הולך אחר המראה – even though the milk does not invalidate the Mikveh and there isn’t in the water a measure of three LOG to invalidate, nevertheless since there are here three LOG that appear like water, we consider them as if they are all water and they invalidate. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 6
+
+והשני טמא – for certainly there is a lack in the measurement of the Mikveh through the ritual immersion of the first [person].
+אף השני טהור – for we say that we lower [the partition], for it is as if the water that the first person brought up on his body is attached to the waters of the Mikveh, and it (i.e., the Mikveh) is not lacking anything from its measurement. And they explained in the Gemara (i.e., Talmud) of [Tractate] Hagigah [19a] that Rabbi Yehuda did not purify other than according to the gradations of the Rabbis, as for example that he was ritually pure for non-sacred things and he immersed in order to become ritually pure for tithes, or that he was ritually pure for tithes and he immersed in order to become pure for priest’s due/heave offerings. But to ascend from complete ritual impurity to purity, he is ritually impure to everyone. But the Halakha is not according to Rabbi Yehuda.
+סגוס (coarse woolen blanket – usually as a mattress to sleep on) – a thick woolen clothing, and we call it in Arabic ALBORNOS, and it absorbs a lot of water.
+מקצתו נוגע במים טהור – and we are speaking of a Mikveh that has in it exactly forty Seah [of water] and another person immersed after he immersed in it the thick woolen cloth, the person who immersed is ritually pure even though that it is lacking the measurement of the Mikveh with the immersion of the thick woolen cloth, for since part of the thick woolen cloth touches the water. And Rabbi Yehuda is the one who holds that we state that גוד אחית/we lower the partition (i.e., it is as if the water on the thick woolen cloth was still in the water).
+המים שבתוכו שאובים – and we return and invalidate the Mikveh with the three LOG [of drawn water] for there were only exactly forty Seah [of fit/kosher water] in it and it became lacking when he lifted their lips out of the water.
+ומעלה אותם דרך שוליהם – in order that the water that is within them doesn’t fall to the Mikveh and will invalidate all of its waters.
+
+Mishnah 7
+
+הטביל בו את המטה – whose legs are high, and it is impossible to ritually immerse all of it as one in a small Mikveh like this whose measurements are exact, unless its legs sink down in the [thick] mud.
+העבה – that is not miry (see Mishnah 1 of this chapter), and we don’t ritually immerse in it.
+שהמים מקדמין – to ritually immerse the legs prior to its sinking in the mud, and it was [ritually] immersed in water.
+שמימיו מרודדים – that the waters are not deep, on account that the Mikveh is wide and the waters spread out throughout all of it, and even though it has forty Seah one’s whole body is not covered with water all at once.
+כובש (presses down) – to one side of the Mikveh.
+אפילו חבילי עצים וקנים – and even though it appears like a Mikveh that they divided, nevertheless since the water enters between them, it is not a division. And the word וכובש"”/he presses that it (i.e., the Mishnah) uses, because the wood and the reeds float over the face of the water and heneeds to press upon them stones in order that they will enter underneath the water.
+היה מוליך ומביא במים – he shakes/stirs the water with his hand.
+כיון שעבר הגל – [the wave] of water over the top of the Mikveh that the needle is placed in it and the waters of the wave have floated over the needle, it is [ritually] pure. And because the needle is thin and small, and he fears lest it will fall into the water, this is the manner of [ritually] immersing it.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+ארץ ישראל טהורה – and even the villages of the Cutheans (i.e., Samaritans) upon whom they (i.e., the Rabbis) did not decree [ritual] impurity, other than the lands of the nations outside of the Land [of Israel].
+ומקואותיה טהוהים – and we don’t presume them to be of drawn [water], for undefined they were made kosher/fit.
+לבעלי קריין – to permit them by the words of the Torah, for a person who experienced a seminal emission is prohibited by the words of the Torah until he [ritually] immerses, and if he [ritually] immerses in a place where all of its waters are drawn, it is permitted.
+אפילו נתמלאו בקילון (even if they were filled up with a swipe and bucket for drawing water – see also Tractate Moed Katan, Chapter 1, Mishnah 1) – that they filled water with a shoulder and poured it into a hole and from that hole/indentation there is a path that the water travels to the Mikveh.
+שחוץ למפתח – outside of the opening of the town gate.
+כשרים אף לנדות – to permit them to their husbands, and even though there is the prohibition of extirpation [for not following the laws of the menstruant woman properly]. But we are not concerned lest they (i.e., the Mikvaot/ritual baths) were lacking [enough water] and that drawn water fell upon them and they were filled up, for outside of the town gate, the foot of people are not found there.
+לפנים מן הפחת – inside from the entrance to the town gate.
+ופסולים לכל הטמאים – for many people are found there and fill up water with their shoulders and give them there [clothing] to launder and to wash.
+מפני הכביסה – that one can say that they (i.e., the Mikvaot/ritual baths) were lacking [in water] and were made invalid from the utensils that they would launder there.
+הרחוקים טהורים – for they don’t launder in them but one shouldn’t be concerned for this. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 2
+
+חלוקים – that he drips [urine] in smooth drops like a chain.
+בתחילה – at the beginning of his urinating.
+טהור – for it is not a kind of emission, but rather, from the stopping of urination it comes.
+באמצע ובסוף – [in the middle or at the end] of his urination, he is impure, that he is someone with a kind of emission.
+נמשכים (prolonged/continued or conducted in a channel) – urination that is attached.
+טמא – for it is a kind of emission.
+לבנים כעכורים – and at the beginning heis pure, but in the middle and at the end he is [ritually] impure. But the Halakah is not according to Rabbi Yossi.
+
+Mishnah 3
+
+המהרהר בלילה – and he sees [in his dream] that he is coming upon (i.e., having sex with) a woman (see Talmud Niddah 43a) and when he wakes up from his sleep, he found that his flesh (i.e., his member) is hot and he didn’t find a drop of an emission.
+טמא – certainly he saw an emission but it was lost in its minuteness in the clothing.
+הפולטת שכבת זרע ביום השלישי טהורה – as for example, that he had sex with her on Wednesday [night] and Friday [night] and she discharged [semen] on Shabbat, it doesn’t make a difference that he had engaged in sex with her at the beginning of Thursday night, that the semen remained in her womb four complete periods: Wednesday night, Thursday, Thursday night and Friday, nor whether he had intercourse with her on Thursday at darkness, and it did not remain in her other than part of Thursday and Thursday night and Friday, for there are only two complete periods, for the period is either the day or the night.
+ר' ישמעאל – comes to dispute and to say that she discharges [semen] on the third day [following] her intercourse, she is [ritually] impure, but if she discharges on the fourth, she is [ritually] pure. However, he admits that part of a day is considered as a complete day, for the Torah was not stringent other than in the number of days but not in the number of periods.
+ופעמים שהן ארבע עונות שלימות – as for example if he had sex with her on the night of [Thursday] at dark, her emission makes her [ritually] impure until the beginning of Friday night.
+ופעמים שהם חמש עונות – as for example, if he engaged in sex with her at the beginning of Wednesday at dawn, and her discharge [ of semen] is [ritually] impure until Friday night.
+ופעמים שהם שש – as for example, he engaged in sex with her at the beginning of Tuesday evening, and she is [ritually] impure until the beginning of Friday night, it was found to be six complete periods.
+ר' עקיבא אומר לעולם חמש – [five] periods, and if it part of it came out in the first period, we give her part of the sixth period to complete the five periods, for every [woman] discharges [semen] within five complete periods is [ritually] impure. And the Halakha is according to Rabbi Eleazar ben Azariah.
+
+Mishnah 4
+
+טמאה – the drop of effusion of semen that she discharged.
+טהורה – and there isn’t even the [ritual] impurity of the Rabbis.
+ולא כבדה את הבית – did not wipe out/cleanse herself until there would not remain the moistness of the effusion of semen.
+כאילו לא טבלה – for we are concerned lest she emit a drop of semen that remained in her in that place.
+לכשיטיל מים טמא (when he does urinate he is unclean) – lest there remain from the emission within the member and he goes out with the urination.
+בילד ובבריא טהור – that it comes out with power and does not remain. And until when is he called a child? All the while that he stands on one foot and removes his shoe and puts on his shoe, and even at age eighty. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 5
+
+טהורה מטומאתה – from the defilement of being a menstruant woman, and she is permitted to [have sexual relations with] her husband.
+אבל טמאה על גב רוקה – as a result of the coins prior to the [ritual] immersion. And she is impure from the law of contact, for her spittle defiles through contact and carrying.
+נתנה שערה בפיה – and the water did not come on to her hair.
+קרצה שפתותיה (if – in taking a ritual immersion – she pressed her lips together) – she pushed her lips greatly this one on that that one.
+כאילו לא טבלה – and is forbidden to her husband as she was.
+האוחז באדם ובכלים ומטבילן טמאין – for in the place of his holding [them], the water did not come.
+ואם הדיח ידיו במים טהורים – since the liquid that is on his hands combines to the waters of the Mikveh and further there is no interposition/an intervening object.
+ר' שמעון אומר ירפה (he should loosen his hold on the objects – so that water can come in contact with them) – But the Halakha is not according to Rabbi Shimon.
+בית הסתרים (the covered parts of the body/posteriors) – as for example, within the ear and within the nose and within the mouth.
+בית הקמטין (parts of the body which have folds) – of the arm-pit and of the nakedness [of the person immersing]. Alternatively, the folds of an old man and an old woman whose flesh is folded/wrinkled.
+אין צריך שיבואו בהן מים – as it is written (Leviticus 15:11): “If one with a discharge, without having rinsed his hands in water [touches another person, that person shall wash his clothes, bathe in water, and remain impure until morning],” for with rinsing of his hands the person with gonorrhea is [ritually] purified, but isn’t immersion of all of the boy in living waters is what he needs, but rather to inform you, just as his hands are as it appears, also all of his body is as it appears, except for the covered parts of the body. But nevertheless, the Sages say that a person should always accustom in his home that woman rinses her folds hat the time of her ritual immersion, assuming that the water doesn’t have to come upon them, [but] the place that is appropriate for water to come upon it, we require it.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+אלו חוצצין. חוטי צמר וחוטי פשתן והרצועות – and the daughters plait the hair that is on their head, and they are fastened in the hair that is in the head and they prevent the water from entering the hair.
+של צמר ושל שער אין חוצצים – but the Halakha is not according to Rabbi Yehuda regarding wool, but threads of hair, the Sages agree with him, because the water enters in them, and especially the threads that are in the head interpose, but that of the neck do not interpose, for the woman does not chock herself.
+
+Mishnah 2
+
+קלקי הלב (matted hair on the chest) – hair that is on the chest corresponding to the heart that became entangled and made similar to chains , and they are detestable from the sweat.
+ובית הסתרים באשה – because the hair is seized and becomes entangled at that same place on account of the sweat and the fifth and soiling . And especially with regard to a married woman who is stringent with herself so that she doesn’t become repulsive to her husband that the woman’s private parts is an interposition, but with a free woman who is not so stringent, the woman’s private parts are not an interposition.
+לפלוף (pus sticking around the eye) – filthy matter of the eye.
+גליד (scab of a wound, crust) – spittle/discharge that comes out from the wound when it dries and becomes a scab/crust.
+ושרף היבש (dried sap/resin) – if it there was on her flesh from the resin that drips from the trees or from the fruit, and dried up there.
+גלדי צואה שעל בשרו – that dried up and became a scab/crust.
+והמלמולין (crumb-like particles of dirty or sweaty hands when rubbed against each other) – when the hands of a person are dirty with plaster or with dough or sweat and he rubs his hands one on the other, his hand becomes like grains of barley.
+בשל מריקה (a sort of earth used for polishing) – plaster/clay that is steeped in the white of an egg, if is made to repair with it a utensil that was chipped (i.e., like a putty), that the water does not polish/cleanse it. The language of מריקה is (Esther 2:12): “women’s cosmetics.” But the Halakha is not according to Rabbi Yossi.
+יתדות דרכים (way-mark of hardened clay pegs – cross-path laid out with whitened pegs of baked mud or clay) – plaster/clay that was flattened through the walking of people that walk upon it. And it is moist, it is called a white earth/chalk, but when it is dry it is called the way-mark of hardened clay pegs, that is hard to walk upon them and appears as if one is walking upon pegs.
+אין טובלין בהם – if plaster/clay like this was in the Mikveh.
+ואין מטבילין אותן – if it was on his flesh. And there are those who interpret/explain that we don’t immerse them if their waters were [ritually] defiled, for contact between liquids is not effective in a place of plaster/clay.
+הקומקום (kettle) – a copper utensil in which one heats water, and on account of the smoke and the flame that goes up on its sides, it makes charcoals around it.
+אלא אם כן ישפשף (unless one scrapes) – the charcoal that is upon it.
+
+Mishnah 3
+
+ובית הסתרים באיש – for a man is not stringent [concerning this part of his body]. And even a woman is not stringent unless she is married as we have explained (see Mishnah 2 above).
+ושאינו מקפיד עליו אינו חוצץ – and for him as long as it isn’t on the majority of his body. And the legal decision regarding interposition – the majority of the body and he is stringent about it, it interposes according to the words of the Torah. A minority thereof, that is to say, if the thing that interposes is in the minority of the body even though he is stringent/he is mindful of it , it does not interpose according to the words of the Torah. But the Sages decreed that on the majority [of the body] and he is not mindful about it because of the majority that he is mindful about, and on the minority that he is mindful about also because of the majority that he is mindful about. But they did not make a decree regarding the minority that he is not mindful about because of the minority that he is mindful of, for this is the body of the decree and we hold that we make a decree on a preventive measure in order to prevent the violation of another preventive measure.
+
+Mishnah 4
+
+לפלוף שבעין – with that which is moist that dos not interpose, [but] with dry, it interposes, for outside of the eye that is above (see Mishnah 2), whether dealing with something moist or dry, it interposes. And the reason for this is that outside of the eye, a person is mindful about it whether it is moist or whether it is dry, [whereas] within the eye, a person is mindful of something dry, but something moist, he is not mindful of it.
+כשות של קטן (downy hair growth of a youth before puberty) – a kind of hair that originates within the flesh of young boys , similar to the hair that originates on cucumbers that we call FAKORS in Arabic. And this hair is called the tuft/fine hairs of cucumbers in the language of the Mishnah (i.e., cucumbers or melons in an early stage when they are pubescent), such is the hair of young boys that is similar to it which is called the down hair growth of a youth before puberty, but the women call it the hair of an imbecile.
+לא טמא – if ritual impurity did come in contact with that hair, the young child is not defiled.
+ולא מטמא – if the young boy was ritually impure with one of the primary forms of ritual impurity, and a person touched that hair but did not touch his flesh, the person who touched him is not ritually impure, for this hair is not considered to be a handle to bring in ritual impurity or to remove it.
+
+Mishnah 5
+
+והמור (myrrh)– MOSKO in the foreign tongue. And there are books that have the reading "וחמר".
+דרגש (footstool in front of a high bed) – a small bed. In the Aramaic translation/Targum, (Ezekiel 23:41): “and you sat on a grand couch [with a set table in front of it -and it was My incense and My oil you laid upon it],” these are דרגשין/footstools in front of a high bed.
+על הנקיים חוצציין – because they are mindful of them.
+בלוסין (utensils soaked with a mixture of colors (i.e., stains from use) – dirty. Similar to it is what is in the Gemara in the chapter, “The Great Principle”/כלל גדול [Shabbat 76b) – a dough of unsifted flour (with bran).
+אינן חוצצין – because they are not mindful of them. And that is the reason we are talking about the beds of an houseowner and a poor person.
+איכוף – like an אוכף/saddle. And it is [made] of leather and we place it on the donkey when it carries a burden.
+זקקין (saddles used by dealers in hose) – those who carry the leather bottles/skins. The language of hose/זיקא whether the tied-up wine skin was filled entirely or whether it was lacking, is permitted in Tractate Avodah Zarah 60a.
+אינו חוצץ – for they are not mindful about the dirtiness.
+עד כאיסר האיטלקי – which is wide like four grains of barley, it interposes; less than this it does not interpose. But the first Tanna/teacher does not give a measurement, but even less than an Issar, it interposes. And the Halakha is according to the first Tanna/teacher.
+
+Mishnah 6
+
+משני צדדין – that it passes over from two sides of the clothing.
+של בנאים – Sages who engage in the building of the world and are mindful of the greasy stains that are on their clothing, for Rabbi Yohanan stated (Talmud Shabbat 114a): Any Sage upon whom grease is found on his clothing is liable for death.
+ושל בור – worse than a common, uneducated person (i.e. more correctly, someone who is not meticulous in his observance of the commandments), for he is not mindful of the dirty that is in his clothes unless it comes out from side to side, and the pack-saddle or cushion that we stated above (i.e., see the previous Mishnah) that it interposes, that is when it passes from both sides. So that there should not be a pack-saddle that is more important than the clothing of a common, uneducated person. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 7
+
+זפתין (pitch/asphalt workers) – those who apply pitch to barrels. Alternatively, those who make the pitch/asphalt.
+מפסלי אילנות (trimmers of trees) – that take the refuse from the trees. Another explanation: Those who cut down the trees. The language of (Exodus 34:1): “Carve [for yourself] (two tablets of stone like the first),” that he cuts the branches from the tree in order that it should become thick and that the body of the tree will grow.
+של קייצין – who spread them out in the sun to dry out the fruit of the summer. Another explanation: those who collect the summer fruit. But all of these are not mindful regarding the dirtiness of their aprons. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+כל ידות הכלים – as for example, the handle of hatchet/mattock and those of a similar manner he inserted it with an iron tool.
+שלא כדרכה – in a curve.
+ולא מירקן (but did not finish them off – so that it fitted accurately) – but he did not complete their insertion. It is the language of "ומירק אחר שחיטה על ידו" /and another completed the ritual slaughter on his behalf, in Tractate Yoma 32b (but also in the Mishnah found in Tractate Yoma 31b or Chapter 3, Mishnah 4).
+או שמירקן – that he completed their insertion but they broke.
+כלי שהטבילו דרך פיו כאילו לא טבל – for every utensil that at the beginning of its insertion in water, he turns it upside down/inverts it on its mouth, the water does not enter in it ever even if he inserts all of it until he turns it [on its side].
+בלא הזיבורית (if the vessel to be immersed has no saucer – a rim at the bottom, wider than the belly of the vessel, and which forces the water into the belly) – that he did not immerse the handle or something additional that is the utensil has on one of its ends, and for this they call it זיבורית that it is not of the essence of the utensil, and the water does not come on them until he turns it on its side. And all of these of our Mishnah the reason for all of them is that water will come on all of them.
+קלמרין (inkstand – of ordinary men with a rim bent inside to prevent spilling) – a utensil that one places in it the ink. And similarly, we call it in the Roman language KALMARO. And there are of them where their mouths are sunk within them in order that the ink does not spill, even if it will be turned upside down on its mouth. But if he immersed it in its appropriate manner, the water does not enter into the sunken space that surrounds the mouth from inside, therefore, one needs to make an incision from the side.
+
+Mishnah 2
+
+הכר (mattress)– that he lies down upon.
+הכסת (pillow [cases] of leather) – that he places underneath his head.
+שיבואו בהן המים – inside them. For it is the manner of the mattress and pillow cases of leather to insert and to remove what is within them.
+כסת עגולה – [round] and small [pillows] that the princes make under their heds.
+הכדור – PALUTA
+והאמום (shoe-maker’s last) – the frame/mold that they make upon it the shoe. And it is made of leather and they fill it with hair or hackled wool (i.e., to soften them).
+והקמיע (and an amulet) – of writing [of names/verses] or sterile covered with leather.
+ותפלה – either of the hand or of the head.
+אינו צריך שיבואו בהן מים – for it is not the practice to insert or to remove what is within them (i.e., parchments).
+
+Mishnah 3
+
+קשרי העני – the clothing of a poor man that were torn and knotted, this knot is not made to be release/undone ever, therefore one does not need to loosened it at the time of ritual immersion in order that the water would come upon it.
+הנימין (cord,string) – the cords/string and the twisted threads on the rim of the sheet for beauty and they make knots with them, and they are not made to be loosened ever.
+חבט של סנדל (thongs of a sandal joined in a knot) – the handles that the straps of a sandal have, one does not have to loosen their knot at the time of ritual immersion, for this knot is not made to be loosened.
+בזמן שהיא חוצה – that the knot interposes, that the water does not enter into it. And when will this be? At the time when the knot is fastened well, and then it is not made to be loosened. But since it is made to last, one does not need to release/loosen it at the time of ritual immersion.
+ושל זרוע – the knot of the phylactery/tefillin of the hand.
+בשמן שאינה עולה ויורדת – and the knot is fasted a great deal and the strap does not ascend or descend upon it.
+ואזני החמת (handgrip of a waterskin) – the handgrip of the leather bottle that in them tight connections.
+תורמל – a large leather pouch that the shepherds carry. And in the language of Scripture it is called a ילקוט/receptacle, wallet (see First Samuel, Chapter 17, Verse 40: “[He took his stick, picked a few smooth stones from the wadi,] put them in the pocket of his shepherd’s bag [and sling in hand, he went toward the Philistine].”
+
+Mishnah 4
+
+פרקסין (underwear/shirt) – the underclothes that are upon the skin, and this is open at the shoulders, and when he wears it, he ties it on the shoulder, and at the time of removal/stripping, he loosens it.
+ושפה של סדין צריך למתה – the folds/creases that are in the upper rim/hem in order that the water can come between those folds/creases.
+למתח (to stretch) – to stretch them and to draw them out/extend them, like (Isaiah 40:22): “Stretched them out like a tent to dwell in.”
+ושנץ של סנדל (laces of a sandal) – straps that one ties/knots them.
+עד שיבעבעו (of garments dipped in water until they are soaked thru and cease from bulging) – when a person immerses clothing in the water, they emerge like kinds of bubbles/bulges and when they are launder and liquid drips from them, when the water begins to bulge, they have been purified, because they have been in contact with the water that has been absorbed by them to the waters of the Mikveh, but when they are dried, the water does not come into all of it until they have ceased from bulging. That when a person immerses a sheet and is not able to stretch it out, for the Mikveh is not that wide, he inserts it in the water when it is folded up, and through it the water bulges/bubbles, but when they rest from bulging it is known that the waters came through all of it.
+
+Mishnah 5
+
+מטבילן עד מקום המדה (one immerses them up to the point of their proper measure) – and the rest does not require ritual immersion, for all that are stand to be cut off is considered as something cut off. And there is no interposition to the place of the cutting itself, for the covered parts of utensils do not require being in water like that of a human being, and they permit the covered parts of utensils on the covered parts of humans, for whereas the covered parts of a person, assuming that they don’t require water coming on them, we do need that they are worthy for water to come on them, but the covered pars of utensils, even if they are worthy for water to come upon them, it is not necessary, for a person is not particular/mindful there.
+ר' יהודה אומר כו' – but the Halakha is not according to Rabbi Yehuda.
+מטבילין עד מקום המדה – until [a length] of four [handbreadths] for a large [bucket] and up to ten [handbreadths] for a small [bucket], and the remainder is ritually pure and does not require ritual immersion, and even if the measure ended at half of ring in the chain, there is no need to immerse other than up until one-half of the ring.
+ר' טרפון אומר עד שיטבול את כל הטבעת – for the measure had ended at its half. And the Halakha is not according to Rabbi Tarfon.
+
+Mishnah 6
+
+אין מטבילין חמין בצונן – that food and liquid do not have ritual purity in a Mikveh, but rather, only the water that had been defiled only, because of contact and connection between liquids, but contact between liquids is only effective in cases of one [kind of liquid] mixed with something similar, warm with warm, fresh [water] with fresh [water] and bitter [water] with bitter [water], but one type mixed with another type, the contact between liquids is not effective and the waters were not purified.
+מלא משקין – as for example, wine and oil and fruit juice and all liquids other than water.
+כאילו לא טבל – because they interpose. And especially, that their appearance didn’t change, that they were not abolished in the water.
+מלא מי רגלין רואין אותן כאילו הן מים – for urine is a kind of water, and when the waters of the Mikveh come in contact with them, a connection is made to them, and they do not interpose and the utensil is purified. But there are books that have the reading: "רואין אותן כאילו הם יין"/we see them as if they are wine, but if their appearance would change and they return to the appearance of water, they are nullified in the water and the utensil is purified. And like this reading is found in the Tosefta [Mikvaot, Chapter 7, Halakha 4].
+מלא מי חטאת – water that had been sanctified in the ashes of the [Red] Heifer. And from them we sprinkle on those who are [ritually] impure through contact with the dead.
+עד ירבו המים על מי חטאת – that most of the utensil will be empty in order that the waters of the Mikveh that enter the utensil will be greater than the waters of purification [from the Red Heifer] that would be within it. For if not, he still remains in his [ritual] defilement and they (i.e., the waters) are like the rest of the liquids that interpose between the utensil and the waters of the Mikveh.
+כור – thirty Seah.
+ואין בו אלא רביעית – waters of purification [from the Red Heifer], or the rest of the liquids.
+כאילו לא טבל – for Rabbi Yossi holds that a quarter [LOG] of liquids or a quarter [LOG] of waters of purification [from the Red Heifer], invalidate ritual immersion, and interpose even within a large utensil, until he removes the quarter [LOG] of liquids or of the waters of purification [from the Red Heifer] and he returns and immerses them empty. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 7
+
+כל האוכלים מצטרפין – [if] one consume impure foods from several kinds and there is in all of them like one-half of a furrow (i.e., a field of a square P’ras, declared unclean on account of crushed bones carried over it from a ploughed grave) which is two eggs [bulk] according to Rashi and an egg-and-a-half according to the words of Maimonides (see also Tractate Meilah, Chapter 4, Mishnah 5), they combine to invalidate his body from consuming heave-offering [if he is a Kohen]. And similarly, if he drank from several kinds of the seven liquids which are water, wine, olive oil, honey, milk, blood and dew, for these alone are called liquids. All of these combine one with the other to invalidate the body with one-quarter of a LOG, as it is written (Leviticus 11:34): “As to any food that may be eaten, it shall become unclean if it came in contact with water, or to any liquid that may be drunk, [it shall become unclean if it was inside any vessel],” it teaches on the food-stuffs that they all combine and on all the liquids that all of them combine.
+שעשו בו שאר משקין – to invalidate the body.
+כמים – but the rest of the liquids invalidate the Mikveh with three LOG like water. Alternatively, the rest of the liquids complete the measurement of the Mikveh for forty Seah like water, as it is written (Leviticus 11:36): “[However, a spring or cistern] in which water is collected [shall be clean],” but not a Mikveh of the rest of the liquids.
+
+Mishnah 8
+
+שתה משקין טמאין – other liquids other than water.
+שאינן טהורים בגוף – the [ritual] immersion did not count for them through the immersion of the body, for food and liquid outside of water do not have ritual purity in the Mikveh.
+אבל שתה מים טמאין וטבל – they are [ritually] pure in the body, and they have purity in the Mikveh through contact between liquids [placing iit in a container and submerging the container in a ritual bath so that the water of the ritual bath comes in contact with the impure water].
+הרי הוא כמות שהיתה – pure like it was, that saves it while it is still absorbed so that it would not become defiled.
+טובל ואוכל בתרומה – for impurity that is absorbed doe not defile others.
+בזמן שהוא נראה – on his body from the outside.
+טובל ואוכל בתרומה – it doesn’t make a difference whether it is an impure arrow or whether it is a pure arrow, it does not interpose through [ritual] immersion all the while that it is not seen.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/English/Sefaria Community Translation.txt
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+Bartenura on Mishnah Mikvaot
+ברטנורא על משנה מקואות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Mikvaot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+SIX LEVELS OF MIKVAHS: the places where water has entered have six levels, each greater than the prior 
+POOLED WATER: a hole in the earth into which non-flowing water enters and which contains less than forty seah, which is the requisite amount for a mikvah
+POOLED: derived from "puddled water" (Isiah 30:14)
+AN IMPURE PERSON DRANK AND A PURE PERSON DRANK, [he becomes] IMPURE: if an impure person drank from this water first, and afterward a pure person cam and drank from it, the pure person is rendered impure. Since a drop fell from the mouth of the impure person into the puddle, and lest the pure person drinks and becomes impure; for he who drinks impure water renders the Terumah invalid. [----]. And even though he doesn't invalidate the Terumah unless he drinks a revi'it, he does in any case become impure once the drop comes to his mouth and renders impure all the water in his mouth with it. And this droplet is not considered Hashokah (osculation) in that there is not forty se'ah, as taught in the end of our Mishna. But through the contact with the impure, the puddle does does not contract impurity until any of its contents are separated from it. And this is as in the Tosefta 
+...FILLED WITH A PURE VESSEL: from the water of the puddle after an impure person has drunk from it. We are concerned that the droplet which contracted has impurified the vessel, as vessels can be rendered impure via contact with impure fluid.
+IF HE RINSES, the morsel: It is rendered impure. And if he does not [rinse] then it is pure; insofar as pooled water does not become caused to receive impurity until it has been separated, the halacha is that if he does not rinse then it is pure. And even if he elevates the morsel (of terumah) we do not consider the water than comes along with it to have received impurity from the droplet, because the droplet is nullified by the pure water. But if he does rinse it, we consider and designate the water in his hand as having received impurity from the droplet and the droplet is not nullified by that water rather, on the contrary, [that water] is considered impure and therefore renders the morsel impure
+
+Mishnah 2
+
+FILLED WITH A PURE VESSEL: We learned above that the impurity comes to the water on account of the impure person, and here we learn that the impurity comes account of an (impure) vessel
+
+Mishnah 3
+
+IMPURE WATER FALLS: We learn here that, that of Pooled Water can receive impurity on account of impure fluid which falls into it (the Pooled Water)
+RABBI SHIMON SAYS WHETHER HE RINSES OR WHETHER HE DOES NOT RINSE: R' Shimon holds in all cases, whether the impurity comes as a result of a person, whether by a vessel, or whether by fluid, in all cases he holds that whether (afterward) he rinsed to morsel or whether he did not rinse the morsel, the morsel is impure. The reasoning of R' Shimon is [as follows] - I say that the impure droplet of water which fell in from the mouth of the impure person or from the vessel or from the (impure) fluid, (that droplet) will remain on the morsel once all the other water has fallen of of it, and it (the morsel) will be impure. The halacha is not in accordance with R' Shimon.
+
+Mishnah 4
+
+OR IF AN IMPURE PERSON WALKED IN IT AND THEN A PURE PERSON DRANK, HE REMAINS PURE: Because Pooled Water does not become caused to receive impurity until it is separated, as we learned above
+AS WITH POOLED WATER, PIT WATER...: They are all equal as relates to all the laws we learn in this Misha, up until the second level (of 6 ma'alot). Pits, that is those made circular. [sichin], long and short....
+EXTRACTED [water]...mountaintop rainfall CEASED, and the water strains and trickles from the mountain after the rain ceased falling and ceased creeping on the mountain. The water that remains is Pooled Water, and if an impure person drinks from it, or an impure vessel is filled from it, or impure fluid falls in it, the impure droplet is not nullified in it. But throughout the period during which the rain still creeps [down the] mountain, even though the rainfall already ceased, we do not consider it as Pooled Water, and the rain water which afteward creeps down the mountain nullifies the impure droplet, even though the initial water didn't nullify it.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/English/merged.txt
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@@ -0,0 +1,663 @@
+Bartenura on Mishnah Mikvaot
+ברטנורא על משנה מקואות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Mikvaot
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-sefaria.org
+
+Bartenura on Mishnah Mikvaot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+SIX LEVELS OF MIKVAHS: the places where water has entered have six levels, each greater than the prior 
+POOLED WATER: a hole in the earth into which non-flowing water enters and which contains less than forty seah, which is the requisite amount for a mikvah
+POOLED: derived from "puddled water" (Isiah 30:14)
+AN IMPURE PERSON DRANK AND A PURE PERSON DRANK, [he becomes] IMPURE: if an impure person drank from this water first, and afterward a pure person cam and drank from it, the pure person is rendered impure. Since a drop fell from the mouth of the impure person into the puddle, and lest the pure person drinks and becomes impure; for he who drinks impure water renders the Terumah invalid. [----]. And even though he doesn't invalidate the Terumah unless he drinks a revi'it, he does in any case become impure once the drop comes to his mouth and renders impure all the water in his mouth with it. And this droplet is not considered Hashokah (osculation) in that there is not forty se'ah, as taught in the end of our Mishna. But through the contact with the impure, the puddle does does not contract impurity until any of its contents are separated from it. And this is as in the Tosefta 
+...FILLED WITH A PURE VESSEL: from the water of the puddle after an impure person has drunk from it. We are concerned that the droplet which contracted has impurified the vessel, as vessels can be rendered impure via contact with impure fluid.
+IF HE RINSES, the morsel: It is rendered impure. And if he does not [rinse] then it is pure; insofar as pooled water does not become caused to receive impurity until it has been separated, the halacha is that if he does not rinse then it is pure. And even if he elevates the morsel (of terumah) we do not consider the water than comes along with it to have received impurity from the droplet, because the droplet is nullified by the pure water. But if he does rinse it, we consider and designate the water in his hand as having received impurity from the droplet and the droplet is not nullified by that water rather, on the contrary, [that water] is considered impure and therefore renders the morsel impure
+
+Mishnah 2
+
+FILLED WITH A PURE VESSEL: We learned above that the impurity comes to the water on account of the impure person, and here we learn that the impurity comes account of an (impure) vessel
+
+Mishnah 3
+
+IMPURE WATER FALLS: We learn here that, that of Pooled Water can receive impurity on account of impure fluid which falls into it (the Pooled Water)
+RABBI SHIMON SAYS WHETHER HE RINSES OR WHETHER HE DOES NOT RINSE: R' Shimon holds in all cases, whether the impurity comes as a result of a person, whether by a vessel, or whether by fluid, in all cases he holds that whether (afterward) he rinsed to morsel or whether he did not rinse the morsel, the morsel is impure. The reasoning of R' Shimon is [as follows] - I say that the impure droplet of water which fell in from the mouth of the impure person or from the vessel or from the (impure) fluid, (that droplet) will remain on the morsel once all the other water has fallen of of it, and it (the morsel) will be impure. The halacha is not in accordance with R' Shimon.
+
+Mishnah 4
+
+OR IF AN IMPURE PERSON WALKED IN IT AND THEN A PURE PERSON DRANK, HE REMAINS PURE: Because Pooled Water does not become caused to receive impurity until it is separated, as we learned above
+AS WITH POOLED WATER, PIT WATER...: They are all equal as relates to all the laws we learn in this Misha, up until the second level (of 6 ma'alot). Pits, that is those made circular. [sichin], long and short....
+EXTRACTED [water]...mountaintop rainfall CEASED, and the water strains and trickles from the mountain after the rain ceased falling and ceased creeping on the mountain. The water that remains is Pooled Water, and if an impure person drinks from it, or an impure vessel is filled from it, or impure fluid falls in it, the impure droplet is not nullified in it. But throughout the period during which the rain still creeps [down the] mountain, even though the rainfall already ceased, we do not consider it as Pooled Water, and the rain water which afteward creeps down the mountain nullifies the impure droplet, even though the initial water didn't nullify it.
+הקרובים לעיר ולדרך טמאים – for we are concerned lest he drank ritually impure [water] or filled them with a ritually impure utensil.
+שיהלכו רוב בני אדם – the caravans that go a distant path. For then they are ritually impure, lest one of them drank ritually impure water or filled up [water] with a ritually impure utensil.
+
+Mishnah 5
+
+מאימתי טהרתן – of those who are near and those who are far away.
+משירבו וישטפו (after they have formed the greater part and overflowed) – from when the rains fell and they (i.e., the rain water) formed the greater part over the waters that were already in them before the impure person drank [from them] or that he filled from them in a ritually impure utensil and also were overflowing, passing over the bank of the stagnant waters and they went outside, and the measurement of a overflowing is a little bit.
+רבו – not according to the School of Shammai that required both of them, that they formed the greater part and overflowed, but since the rain waters formed the greater part that they came afterwards on the water that were there in them at the time of their ritual defilement, they were purified, een though they didn’t overflow and go outside.
+ר' שמעון אומר מששטפו – [from when] the rain waters [overflow] the banks/shore of the stagnant waters/puddle, and went outside, the stagnant waters/puddle is purified.
+אע"פ שלא רבו – the rain waters that came afterwards on the waters that were I the stagnant waters/puddle at the time of their ritual defilement.
+כשרים לחלה – these stagnant waters/puddles as it is taught in our Mishnah, are kosher/fit to use them for Hallah, to knead and to cook in them Hallah.
+וליטול מהן ידים – for everything that requires the ritual washing of the hands.
+
+Mishnah 6
+
+מי תמצית שלא פסקו – the mountains [did not cease] from their flowing, and still they burst forth from the rain water that fell upon them, these nullify the first ritually impure drop that was in the stagnant waters/puddle. Therefore, if a ritually impure person drank and ritually pure person drank, all the while that they (i.e., the flowing) did not cease, [the individual] is ritually pure, for ritually impure water that fell there, was purified, and this is the superiority, for those [mentioned] above, their ritual immersion was not effective for ritually impure waters, whereas here, it was successful. But they are not kosher/fit for the immersion of humans and utensils and hands.
+
+Mishnah 7
+
+טובלים – the entire body of a person.
+ומטבילין – the utensils, but the hands at all that require ritual immersion of the hands, and washing them are not enough, as for example for something Holy.
+מעין – that its waters bubble/flow a little bit from the drawn water that they pour into it.
+שוה למקוה לטהר באשבורן – but not in moving waters (i.e., rivers and springs) but a Mikveh/ritual bath purifies in an a collection of water in one place that does not flow/אשבורן And this is because of the drawn waters that are greater that are in it are equivalent to a Mikveh/ritual bath to purify in a collection of waters in one place but not in moving waters.
+ולמעין להטיל בו בכל שהוא – and it does not require forty Seah like a ritual bath/Mikveh, for the Mikveh does not purify with any less than forty Seah and this purifies with a little bit like a spring.
+
+Mishnah 8
+
+מים מוכים – waters that flow that are salty or warm.
+שהן מטהרים בזוחלין – for whereas a spring, whose waters are few as above, it doesn’t purify in moving waters but rather in a collection of water.
+מים חיים – that flow but are not salty/afflicted.
+שהן טבילה לזבים – as it is written concerning it (Leviticus 15:13): “[When one with a discharge becomes purified of his discharge, he shall count off seven days for his purification, wash his clothes,] and bathe his body In fresh water.”
+והזייה למצורעים – as it is written regarding them (Leviticus 14:5): “The priest shall order one of the birds slaughtered] over fresh water in an earthen vessel.”
+בשרם לקדש בהן מי חטאת – as it is written regarding them (Numbers 19:17): “[Some of the ashes of the fire of purification shall be taken for the impure portion,] and fresh water shall be added to them in a vessel.”
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הטמא שירד לטבול. ספיקו טמא – that a person establishes his status but he has the presumption of [being in] ritual impurity.
+
+Mishnah 2
+
+בין ברשות היחיד בין ברה"ר טמארות – even though that doubtful ritual impurity in the public domain, its doubt is presumed to be [a status] of ritual purity, this is doubtful ritual purity and not doubtful ritual impurity.
+בטומאה חמורה – it is a primary source of ritual impurity that defiles him from the Torah.
+טומאה קלה – of the Rabbis.
+אכל אוכלים טמאים – he ate one-half of a piece from ritually impure food or drank a quarter [of a LOG] (i.e., the liquid measurement of the displacement of one-and-one-half eggs) of ritually impure liquid, his body is invalidated from consuming Terumah/heave-offering [if he is a Kohen], and all of this is explained in the first chapter of Tractate Shabbat (see Mishnah 4 in the Bartenura commentary in the first of the eighteen decrees).
+ואפילו טבל – and now there are two causes for suspicion or doubt; perhaps he did not immerse [in a Mikveh] at all and even if he had immersed [in a Mikveh] perhaps prior to immersion it was lacking [enough water]. Nevertheless, his doubt [regarding his actions leaves him] in a status of being ritually pure.
+רבי יוסי מטמא – and even with ritual impurity according to the Rabbis. Because a person is in the presumptive status of being ritually impure.
+אבל ספיקו ליטמא ולטמא – as for example, if he at ritually impure [foods] or he didn’t eat, behold his doubt [of status] is to be considered ritually defiled. Or, he certainly ate ritually impure foods, but there is doubt if he made contact with a loaf of heave-offering or didn’t make contact with it, his doubtful status is to cause ritual impurity, that in these, Rabbi Yossi makes him ritually pure, for there is no presumption here of ritual impurity. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+ספק מים שאובים שטיהרו חכמים – In Tractate Tohorot, Chapter “He Who Threw Something Unclean [from Place to Place – chapter 4, Mishnah 7] there it teaches: “These are the doubtful conditions which the Sages declared clean: A doubt concerning drawn water [that falls into] the ritual bath.”
+ספק נפלו – three LOG (i.e., a LOG equals the volume of six eggs) of drawn water in a Mikveh missing [its full complement of forty Seah]/
+ספק יש בהן ארבעים סאה – that is to say, there is doubt that it were forty Kosher Seah [of water] in the Mikveh/ritual bath prior to the drawn [waters] that fell in, for furthermore, the drawn [waters] do not invalidate it (i.e., since it is lacking the required forty Seah to begin with).
+שיש לו במה יתלה – that it has a place to depend upon their falling that they did not cause it to become invalidated.
+שאין לו במה יתלה – that whichever way you turn, in which of them that it fell, it invalidates it, therefore, both of them are invalid. But that which we purify here – it is doubtful if is drawn water in the place where he has upon which to depend, that is because the [notion of] drawn [water] is from the Rabbbis. And it is taught in a Baraita in Torat Kohanim (i.e., the Halakhic Midrash of SIfra on the Book of Leviticus: - see Leviticus 11:36): “However, a spring or cistern [in which water is collected shall be pure, but whoever touches a such a carcass in it shall be impure],” that just as a spring is in the hands of Heaven, so also is a ritual bath/Mikveh in the hands of heaven, it is a mere support but not an absolute proof.
+
+Mishnah 4
+
+בתחילה – [at first], there wasn’t any water in the Mikveh/ritual bath at all when a quarter [of a LOG] of drawn water fell into it, and afterwards, its measure was completed with rain water.
+על פני המים – after that there was a great deal of kosher water [in the Mikveh, drawn water fell into it].
+וחכמים אומרים – and the Halakha is according to the Sages (and see Tractate Eduyot, Chapter 1, Mishnah 3).
+
+Mishnah 5
+
+של לוג לוג – one LOG in each hole/indentation.
+שלא הגיעו לגומא שלישית כשר – for it is like for him a complete Mikveh in which three LOG of drawn water fell into it that did not invalidate it, but here also, in a Mikveh/ritual bath of forty Seah prior to the [drawn] water arriving into the third hole/indentation, the Mikveh was not invalidated.
+סמוך למקוה – is like a kosher ritual bath/Mikveh that is adjacent to [water] that is drawn, that this stands/remains in its kosher/fit status and this [other body of water] remains in its invalid status, but here also, the water that is in the holes is like they are considered as standing on their own and not as combined/mixed. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 6
+
+המסנק (if one presses/scrapes up [the mud] against the sides of the pool) – like removing [to the corners] (see Tractate Shabbat, Chapter 20, Mishnah 4) – that he removes the mud to one side. But not that he detached the mud from the water, but rather within the water, he removed it to one side. For if he had removed it (i.e., the mud) from the water, it would be considered like it is drawn [water], and if they pulled from it three LOG, it invalidates the Mikveh. But this is specifically when there aren’t forty Seah in the Mikveh, this is when the three LOG of drawn water invalidates the Mikveh, but if there were forty Seah in it (i.e., the Mikveh), even all the drawn water in the world would not invalidate it.
+ור' שמעון מכשיר – because he does not intend for drawing [water] but rather to remove the mud to another place. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+לנגבן – The Aramaic translation of (Genesis 9:13): “the waters began to dry [from the earth],” for they had certainly dried, and specifically to dry them, that we did not intend for them to receive the water, therefore, they (i.e., the water) would not be made “drawn,” as it is written (Leviticus 11:36): “However, a spring or cistern [in which water is collected shall be pure,]” just as a spring does not have the grasp of the hand by a human, even a well/cistern that does not have the grasp of the hand by a human.
+אם עונת גשמים היא – that the heavens did not become knotted with clouds and that rain fell.
+אם יש בו כמעט מים בבור – we have this reading [of "אם"/if], and we do not have the reading of "או"/or.
+ישבר – the jars/cannisters [should be broken] and the water that is in them will fall to the cistern/pit. That this is the conducting of the water through a channel, since that within broken utensils, they (i.e., the water) fall to the cistern/pit.
+ואם לאו – that it is not the rainy season, alternatively, that there is no water in the pit/cistern.
+לא ישבר – for if it is not the rainy season, he would not be able to make a Mikveh/ritual bath from the water that is in the jars/cannisters alone, for Rabbi Eliezer holds that drawn waters, all of which or most of which were conducted through a channel is invalids. But when it is the rainy season, he would break it to channel these waters, and most of the Mikveh would be filled up from rain water. But when there isn’t any water in it (i.e., the Mikveh) at all, he should not break it, even though it is the rainy season, lest there fall from the water a quarter of a LOG into the pit/cistern prior to breaking it. But Rabbi Eliezer, according to his reasoning, who stated above (see Tractate Mikvaot, Chapter 2, Mishnah 4), that a quarter of a LOG of water ab initio invalidates the Mikveh/ritual bath.
+ר' יהושע אומר בין כך ובין כך ישבר – that he (i.e., Rabbi Yehoshua) holds that three LOGS [of drawn water] invalidate the Mikveh/ritual bath whether at the beginning or whether at the end, and not one-quarter of a LOG, and we do not suspect that perhaps three LOGS [of drawn water] will fall into the Mikveh/ritual bath prior to breaking [of the jar/cannister]. But even though it is not the rainy season, he should break it, for it is able to continue until [it reaches] the measurement of the Mikveh, for he holds that drawn [water] that continues throughout, is ritually pure. But the Halakha is not according to Rabbi Eliezer.
+או יכפה (or turn it upside down) – that he turns the jars/cannisters that are on the roof upside down so that that the water doesn’t fall from inside them [directly] into the cistern/pit, but rather, that they should fall to one side, and from there continue to the pit/cistern.
+אבל לא יערה – that if he raised/lifted up the jars/cannister and emptied them, they (i.e., the waters) would become like drawn water, for they have the grasp of the hand of a human.
+
+Mishnah 8
+
+הסייד – an artisan who plasters the pit/cistern with plaster/lime in order that it hold its waters, and his practice was to bring the lime/plaster in a common earthen vessel/pot , and that pit/cistern had kosher water in it but when the common earthen vessel/pot was sunk in the water and became filled up.
+אם היו המים צפים על גביו כל שהוא ישבר – so that the water not become drawn, for all the while that they are combined/mixed. But if he would raise the common earthen vessel/pot in his hand, they would stop and would become detached.
+ואם לאו – that the waters did not float on top of it.
+לא ישבר – and we are speaking of when it is not the rainy season. For if it was the rainy season, since there is water in the pit/cistern, he should break it.
+רבי יהושע אומר בין כך ובין כך ישבר – for it is able to continue, as we explained above [in Mishnah 7].
+
+Mishnah 9
+
+המסדר קנקנים בבור ונתמלאו אף על פי שבלע הבור את מימיו – but water that is in the cistern/pit is none other than that which are in the jars/cannisters.
+הרי זה ישבר – according to Rabbi Yehoshua that one-quarter [of a LOG of water] invalidates [the Mikveh] and he breaks the jars/canisters and makes a Mikveh at the outset.
+
+Mishnah 10
+
+רבי יהושע אומר בטיט ובמים – when the water floats on top of the mud/plaster/clay and even his feet are sunk in the mud/clay/plaster, they immerse objects, according to Rabbi Yehoshua, because the waters came first. But Rabbi Eliezer does not have this line of thought. But if he would immerse a small utensil in the water that floats on top of the mud/clay/plaster, in this Rabbi Eliezer admits that the immersion was acceptable, since it did not sink in the mud/clay at all and [they] combine to complete forty Seah. And the Halakha is according to Rabbi Yehoshua.
+שהקנה יורד מאליו – that it is soft and worn out so much that if they would put in it a reed, it would sink in the mud/clay/plaster on its own.
+מקום שאין קנה המדה עומד – the rod/reed that they measure with does not stand on its own with it, and this is not soft and worn out like at first.
+משקולת (plummet) – that which refers to builders/masons. And all of these measurements each one adds with the difficulty of the clay/plaster and its thickness, for the first is softer than all of them, and the second is harder than it, and the third is harder than it (i.e., the second), and similarly all of them.
+בפי חבית – for its opening is narrow and small. But if the plaster/clay is so soft that it can spill and enter into the narrow mouth of the jar, the immersion has been successful.
+שפופרת הנוד (the tube/mouthpiece of the leather bottle) – the tube of the reed that they place upon the mouth of the leather bottle when they pour into it. And the measure of the incision/hole of the tube of the reed that they place on the mouthpiece of the leather bottle, that it would return two mid-range fingers, which is the width of the two first fingers of the palm of the hand, but not the thumb.
+הנמדד בלוג – all the time that it so soft that it can be measured by a LOG and this is the utensil that holds six eggs, it is measured with the Mikveh/ritual bath and they immerse in it. And the Halakha is according to Rabbi Yehuda.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+רבי יוסי אומר. ולזה לוג ומחצה ונתערבו – And behold there are three LOG of drawn water that invalidate the Mikveh, nevertheless, they are kosher/fit.
+שלא נקרא עלהים שם פסול – that if they add kosher water (i.e., rainwater, for example) in all of them until the completion of the measurement of the Mikveh, that each one of them was kosher.
+ונחלק לשנים – and they added to each one of them kosher water until there is in each one of them according to the measurement of the Mikveh (i.e., forty Seah).
+פסול – each one of them.
+וחסר אפילו קרטוב – after three contracted/squeezed in LOGS of drawn water fell in it that was missing even a Kartuv (i.e., a small liquid measure equivalent to 1/64th of a LOG) of water.
+כשר – [it is kosher/fit] to add upon it water to complete it for the measurement of a Mikveh/ritual bath. It is impossible that with this one that is lacking is not missing a little bit from the three LOGS, and it is found that there weren’t three LOGS of drawn water.
+קרטוב – 1/64th of a LOG.
+עד שיצא ממנו מלואו – that water that was in it initially when the three LOGS of drawn water fell in.
+ועוד –a bit more in order to omit/lessen from the three LOGS [of drawn water]. As for example, a Mikveh which had in it twenty Seah of kosher water and three LOGS of drawn water fell into it and it was filled up afterwards with rain water, it will always be in its status of invalidity/unfitness until he removes from it the twenty Seah that were there initially, and a little bit more, to omit three LOGS [of drawn water].
+
+Mishnah 2
+
+שיעמיד בחצר ארבעים סאה – a kosher Mikveh below from the invalid/unfit one, and he opens a channel to the Kosher one (i.e., Mikveh) so that they can combine and the upper unit/invalid one can be purified from the lower Kosher one (i.e., Mikveh), as we stated, we raise/stretch it (i.e., the partitions – adopting the legal fictions that the partitions around the stand are prolonged). And all the more so, if the kosher [Mikveh] is above and the unfit/invalid one is below, for we state that we stretch and bring the partitions down (i.e., adopt the fiction that the walls are prolonged so as to reach the bottom).
+אא"כ פסק – that the waters spotted and went out from it to its fullness and a bit more, as we stated (in Mishnah 1). And there are those who have the reading [at the end of the Mishnah]: "אא"כ פקק"/unless he inserted a stop-gap/stopped it up, meaning to say, unless he closed off on the Mikveh that he had made until it will not make contact/touch any of the water. But the first reading appears to me to be the essential one. But the Halakha is not according to Rabbi Eleazar ben Azariah.
+
+Mishnah 3
+
+האמה נכנסת לו (the water channel enters it) – as for example rain waters that come from the sloping and enter it.
+הסוחט את כסותו (a person who wrings out his garment) – and the water that was absorbed by it is considered drawn water, and when he wrings them out into the cistern/pit they come from many places, that from here and from there to the clothing.
+והמערה מן הצרצור (if one pouring water out of a cooler throws water out in several places) – an earthenware utensil that they make on its mouth network of lattice-work, and when he empties [water] from it, he pours in water from many places.
+ר' עקיבא מכשיר – for he (i.e., Rabbi Akiva) holds that three LOGS of drawn water do not invalidate the Mikveh/ritual bath unless he pours them from one utensil and from one place, what is not the case with garments and a water cooler.
+וחכמים פוסלים – for they (i.e., the Sages) hold that three utensils combine.
+לא אמרו מטילין אלא מטיל – according to this language, Rabbi Akiva received [the tradition] from his Rabbis/teachers, a utensil that pours three LOGS of water to a Mikveh invalidates the Mikveh/ritual bath.
+ולא כך אמרו אלא שנפלו – it does not make a difference whether it is from one utensil or from many utensils. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 4
+
+מכלי אחד משנים וכו' – the conclusion of their matter is according to the Rabbis.
+תשעה קבין מים – one who experienced a seminal emission (i.e., whether involuntarily, intentionally or during sexual relations, he becomes ritually impure – and must immerse himself in a ritual bath, and after nightfall on the day of his immersion, becomes ritually pure) who is infirm and is not able to immerse [in a Mikveh], if they placed upon him nine KABS (i.e., a KAB = one-sixth of a SEAH, or twenty- four egg bulks) of water, he is ritually pure. And our Mishnah comes to teach us that it doesn’t matter whether one uses one utensil, two utensils or three utensils.
+וכן טהור שנפלו על ראשו ועל רובו שלשת לוגין מים שאובין – that invalidate the priest-due/heave-offering, as we stated in the first chapter of [Tractate] Shabbat [13b – and Tractate Zavim, Chapter 5, Mishnah 12]. These three LOGS, from two or three utensils – combine; from four [utensils] they do not combine.
+במה דברים אמורים – that from two or three utensils they combine.
+בזמן שלא נתכוין לרבות (at the time that he did not intend to add to more [drawn] water) – it is referring to the Mikveh, that he didn’t intend to add to it in order to increase its water.
+אפילו קרטוב – a small measurement, one sixth-fourth of a LOG.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+המניח כלים תחת הצנור (one who puts vessels under the spout – which feeds a ritual bath) – a tube/spout (or a movable tube attached to the roof gutters) that rain waters enter through and descend through its mouth to the Mikveh/ritual bath. But here we are speaking of a wooden spout that was established and eventually hollowed out, for when it was established it did not have the law of a utensil upon it when it was detached.
+ואחד כלים קטנים – that you should not say that they were not important (see also Tractate Kelim, Chapter 15, Mishnah 1).
+אפילו כלי גללים – while they are not considered utensils with regard to ritual impurity, they are considered utensils to invalidate the Mikveh/ritual bath, even if he broke them or emptied them, for it is not similar to leaving jars/cannisters at the top of the roof to dry them out (see Tractate Mikvaot, Chapter 2, Mishnah 7).
+ובית הלל מטהרין בשוכח – In the first chapter of Tractate Shabbat in the Gemara (16b), their dispute is established (i.e., between the Schools of Hillel and Shammai) concerning when he left them (i.e., utensils) under the spout at the time when the clouds were gathering and then they dispersed and he forgot them (i.e., the leaving of the utensils under the spout) and then the clouds gathered once again, that the School of Shammai holds that because of the dispersal of the clouds his first intention/thought process was not nullified, for he revealed his intention that he wanted that they (i.e., rain waters) would fall into them. But the School of Hillel holds that his intention/thought process was nullified, for when the clouds dispersed, his attention was diverted, for he held that rain would not fall any longer. But when he left them (i.e., the utensils) underneath the spout at the time of the gathering of the clouds, and the rains were late to come, and he went off to his work and forgot them, everyone holds that since ab initio, it was for this that he intended, his intention/thought process was not nullified through his forgetting. But if he left them (i.e., the utensils) at the time when the clouds dispersed, everyone holds that they are ritually pure, for he did not intend ab initio for this.
+בשכח בחצר שהוא טהור – underneath the spout and it was filled from the dripping rain water and fell into the Mikveh/ritual bath. For specifically underneath the spout is where the School of Shammai disagrees, for he reveals his intention that he wanted that [the rain waters] would fall into them, but because of the dispersal [of the clouds], the first thought was not nullified. But if he leaves it in the courtyard [but not under the spout], even at the time when the gathering [of the clouds], it was not proven ab initio that his first pattern of thinking/intention was best, therefore, it (i.e., his thought) was nullified when they (i.e., the clouds) dispersed.
+עדיין מחלוקת במקומה עומדת – it did not stand for a vote and the students of the School of Shammai were not greater [than those of the School of Hillel].
+
+Mishnah 2
+
+המניח טבלא תחת הצנור (he who leaves a tray/board underneath the spout) – to conduct the water into the Mikveh/ritual bath.
+אם יש לה לבזבז (if it has a vertical rim/edge – by which a flat utensil is made into a vessel-lie receptacle) – a rim around from the four directions in order that it will be for it a receptacle).
+פוסלת את המקוה – it would be for them drawn water, and because the spout itself does not invalidate the Mikveh, we are speaking of a spout that was established [first] and at the end, they hollow it/shape it into a receptacle.
+זקפה לידוח (if he set it upright to rinse it) – in order that it should be rinsed from the filth that is in it, 
+it does not invalidate the Mikveh/ritual bath, for it doesn’t exist in the manner of its reception.
+
+Mishnah 3
+
+החוטט בצנור (if one makes a cavity in a water pipe – for the deposit of pebbles) – it is the manner of a water pipe to be open from two sides, and this does not invalidate the Mikveh/ritual bath unless he hollowed it out a small cavity in order to receive stones that prevent the passage of the water, and it (i.e., the Mishnah) is speaking of when he hallowed it out and at the end established it/made it permanent, for since, it had upon it the status of a utensil when it was detached, for the water passing through it was drawn [water] and invalidates the Mikveh.
+ובשל חרס – it is not considered a utensil until it has a receptacle of one-quarter [of a LOG].
+לא אמרו רביעית אלא בשברי החרס – specifically with an earthenware utensil after it was broken we require that he broken piece holds one-quarter [of a LOG], but from its outset, even a little bit/anything is considered a utensil, but the Halakha is not according to Rabbi Yossi.
+מתחלחלים (thrown about) – [the stones/pebbles] are rolling about within the receptable, and they are not crushed/ground in it even though that it was filled with them, but rather they move about here and there. It is the language of (Esther 4:4) “And the queen was greatly agitated.”
+פוסלין את המקוה – for its receiving was not invalidated.
+ירד לתוכו – into the receptacle.
+עפר ונכבש (dirt and it was pressed tight) – the dirt was settled and made nicely fastened and the water passes over it. The [Aramaic] Targum of (Numbers 20:19): “We will keep to the beaten track,” – we will go up on the paved path.
+כשר – for there isn’t a receptacle here.
+סילון (pipe/duct/tube) -and a water spout and tube/spout, are one.
+שהוא צר מכאן ומכאן – from its two mouths, from the place where the water enters into it and from the place that it does down from it into the Mikveh.
+ורחב באמצע – nevertheless, it is not considered for receiving all the while that he didn’t shape the receptacle to receive the stones.
+
+Mishnah 4
+
+מים שאובים – which are invalid for a Mikveh.
+ומי גשמים – that are kosher.
+שנתערבו בחצר או בעוקה – (that combined in a courtyard or a pit/trough) – in a hole that water gathered in there, or on the steps of the cave, and from there, they continued and descended to the Mikveh.
+אם רוב מן הכשר – as for example that twenty-one Seah of them were rain water and nineteen of them were drawn water, it is kosher/fit.
+היו מקלחין בתוך המים – that they didn’t descend to the Mikveh by conducting water through a channel through the path of the courtyard and the pit/trough and the ascent of the cave, but rather from the utensils themselves they would splash in an uninterrupted flow into the Mikveh.
+ואם לאו פסול – that three LOGS of drawn water invalidate [the Mikveh] when they fell into the Mikveh not by the conducting of water through a channel. But the path of conducting of water through a channel did not invalidate until most of the water is drawn [water], even the drawn waters on their own that did not mix/combine with the kosher [waters], do not invalidate by the conducting of water through a channel other than with a majority. As for example, a Mikveh that has in it twenty-one Seah of rain water, fills with a carrier/porter and channels through it nineteen Seah of drawn waters and it is fit, for the majority are kosher waters. And such is the Halakha.
+
+Mishnah 5
+
+השקת (a grooved stone to receive and carry off the overflow of a well, sink, trough) – a hollowed-out stone that is on the rim of the spring. And the water enters into it through a cavity/hole in its wall, and provide water for the cattle in it.
+אין ממלאים ממנה (see also Tractate Parah, Chapter 5, Mishnah 7) – [and they don’t draw from it] water for the waters of purification (which were mixed with the ashes of the red heifer, which was used to purify people and vessels that became ritually impurity with impurity imparted by a corpse).
+ואין מקדשין בה – they don’t places the ashes of the heifer on the water that is in it, for it is not considered a utensil. But here, we are speaking of an attached rock that was hollowed out/made into a receptacle, and even something detached that was attached and then ultimately hollowed out/made into a receptacle, since it did not have upon it the designation/status of a utensil while detached, it is not considered a utensil.
+ואינה צריכה צמיד פתיל (and it doesn’t require being closely covered with a lid) – if it is in the tent of a dead person (i.e., corpse), it saves what is inside it with a covering alone without being closely covered with a lid, because it is not considered a utensil but rather like a cistern or a subterranean masoned store-room, that saves what is in it with a covering alone.
+ואינה פוסלת את המקוה – if rain water fell from inside it to a Mikveh, they are not considered drawn waters to invalidate the Mikveh/ritual bath.
+וכמה יהא הנקב – to neutralize it from the law of being a utensil s that it does not invalidate the Mikveh from the reason of drawn [water].
+כשפופרת הנאד (like the tube – i.e., mouthpiece – of the leather bottle) – and its measurement is that they would be two fingers of the hand closest to the thumb that return in their width at the extension within the incision.
+
+וכל טהרות של ירושלים נטבלים על גבה – that they immerse within it and make them pure, but there weren’t forty Seah [of water] in the grooved stone/trough [to receive and carry off the overflow] but rather a complete Mikveh was at its side and the waters of the grooved stone/trough mix with it through the incision in the tube/mouthpiece [of the leather bottle].
+עד שתפחת רובה – even if there is in the incision like that of a tube of a leather bottle, it always has the status/designation of a utensil upon it until its greater part will be broken down.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+מעין שהעבירו על גבי השוקת – which is a utensil, and not the trough/grooved stone that is in the rock.
+פסול – to immerse in the water that is within the trough and in the water that leaves and passes from the trough outwards, since all of the waters of the spring spill into the trough. But if the waters of the spring pass on the rim of the trough a bit, even though that some of them pass into the trough, it is kosher/fit to immerse in the waters that are on the rim of the trough or outside of it, for the spring purifies with a miniscule amount.
+והפסיקו – for the waters of a pool are not attached to the spring.
+הרי הוא כמקוה – but it doesn’t purify with a miniscule amount until there will be there forty Seah.
+חזר והמשיכו – that he attached the waters of the spring to the pool.
+פסול לזבים – that already stopped up their living [waters]. But regarding those with gonorrhea and lepers and waters of purification [mixed with the ashes of the red heifer for those made impure through contact with a corpse], it is written concerning them [that they require] potable, running spring water (see also Tractate Mikvaot, Chapter 1, Mishnah 8).
+
+Mishnah 2
+
+העבירו על גבי כלים – that the spring passed over walls of the utensils from the outside.
+הרי הוא כמו שהיה – to ritually purify with naturally flowing waters (i.e., rivers and springs) and with a miniscule amount.
+הרי הוא כמקוה – that requires forty Seah and a collection of water [in one place].
+ובלבד שלא יטביל על גבי ספסל – as a decree lest he immerse in utensils. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 3
+
+שהוא משוך כנדל (which are conducted in channels radiating like the feet of a centipede) – whose waters flow in many places like this moving creature/unclean reptile that has many feet and we call it in the foreign language – centipede.
+ריבה עליו (if one added to it) – drawn water until they flowed further and the places where their waters flow there grew in size.
+היה – the spring.
+עומד – and its waters would not be flowing, and one added to it drawn water and the spring drew until its waters were flowing further and further on account of the drawn waters.
+שוה וכו' למעין – these places where the water is flowing/running in them, are equivalent to a spring that ritually purifies in a miniscule amount, and are equivalent to a Mikveh/ritual bath that does not ritually purify other than in a pond/collection of water. Another interpretation: if one added to it and it was made to flow further, that the pools that would direct the water widened from this spring and enlarged them, behold it is like it was, that in the place that its waters flow prior to adding to them and widening them, there one ritually purifies with flowing waters, but from the sides, one does not purify other than in a pool/collection of water, but if the waters were not flowing but rather just standing, and one added to it, that widened the place of their standing, and flowed further, that he had the place of its standing as flowing, it is equivalent to a Mikveh to ritually purify in a pond/collection of water, and it doesn’t purify In flowing waters, for after that in the essence of the place of the spring they are not flowing.
+
+Mishnah 4
+
+הים הגדול כמקוה – The Bible did not call a place a “Mikveh” other than the Great Sea (i.e., the Mediterranean Sea), for it is what Scripture refers to in the account of Creation (Genesis 1:10), for there all the waters of Creation were gathered.
+ולא נאמר ימים – in the plural construction,. Other than because many kinds of seas were combined, that all of the streams go to it.
+רבי יוסי אומר כל הימים – And the Great Sea (i.e., the Mediterranean Sea) also has the status of a spring on them in regards to the fact that they ritually purify with flowing waters, because the streams travel and flow upon them. But they are invalid regarding the status/Torah of “living waters,” that Scripture calls them a Mikveh. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 5
+
+הזוחלין – as for example rivers that flow/are running waters, behold they are like a spring and ritually purify with running waters with a miniscule amount (see also Tractate Eduyot, Chapter 7, Mishnah 2).
+והנוטפים – as for example, rainwater [that drips].
+כמקוה – to ritually purify with forty Seah and with a collection of water found in one place [which does not flow].
+שהם כשרים – like that which flows, for they drip a little, and even in a place where isn’t sufficient for ritual immersion in flowing waters, unless the dripping completes them.
+והנוטפים שעשאן זוחלין (and dripping water which one made into flowing water) – as for example, a Mikveh that broke through its rim and its waters depart and flow.
+סומך אפילו מקל – or a reed, either a person (i.e., a man) with gonorrhea or a woman who experiences a flow of menstrual-type blood on three consecutive days during the time of the month when she is not due to experience menstrual bleeding, we rely on the hand or the foot and close up/stop up the place of the waters going out until the waters are standing in one place and become a collection of water, and the ritually defiled individual goes down and immerses [in the Mikveh].
+כל דבר שהוא מקבל טומאה – we do not need a man with gonorrhea or a woman who experiences a flow of menstrual-type blood on three consecutive days during the time of the month when she is not due to experience menstrual bleeding whom are ritually impure, for they are not able to close up/stop up the place where the waters are leaving with their hands or with their feet in order to restore the waters and make of them a collection of waters, but rather even a completely pure individual, for he is susceptible to receiving ritual defilement.
+אין מזחילין בו – that is to say, we don’t restore with it the place of the flowing waters in order that it will become a collection of waters and he will be able to ritually immerse in it. And the reason of Rabbi Yossi is , that Scripture states (Leviticus 11:36): “[However, a spring or a cistern] in which water is collected shall be clean,” they will become such through purification. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 6
+
+גל שנתלש – from the sea that is moving and in commotion.
+ונפל על האדם ועל הכלים טהורים – for non-sacred purposes only, for non-sacred purposes do not require intentionality. But for Second Tithe and/or for Heave Offering, the one who immerses is not ritually pure until he intends it [for this purpose].
+טובלין – a man or a woman.
+מטבילין – utensils or hands in a place that requires the ritual immersion of hands, such as for something Holy, where it is not sufficient with ritual washing [of the hands].
+חריצין (trench) – wide and square like a cave, rather that they are not fountains.
+ונעיצים (a wedge-like ditch) – short from the below and wide from above.
+פרסת חמור – and the same law applies regarding the tracks of any animal.
+המעורבת בבקעה – a hole/indentation that was made in the ground through the tracks of the animal and water was gathered in it and it is combined to the Mikveh of forty Seah through an incision like that of a tube/mouthpiece of the leather bottle, we immerse through it.
+חרדלית (rainwater rushing down a slope, torrent) – like a mountain varix. A stream/current/downpour of water that comes from the drawing of water of a mountain, an explanation from the collector of the mountain. And according to the School of Shammai one immerses things in them even if there is only forty Seah in it from their beginning to their end (see also Tractate Eduyot, Chapter 5, Mishnah 2).
+ובית הלל אומרים אין מטבילין – until there will be forty Seah in one place. For the rainwater rushing down a slope/a torrent does not ritually purify other than in a collection of water/אשבורן.
+שנודר כלים וטובל בהם (dams it with utensils and dips in it) – he makes a division with the utensils in order that they will hinder/impede the path of he water and they won’t be flowing . And he immerses them in water that is within the division of the utensils which are like the waters of a Mikveh.
+וכלים שגדר בהן לא הוטבלו (and utensils with which one dammed – they are not deemed to have been immersed) – because all of the utensil was not immersed in the water during the division [of space], other than the side that is towards the torrent/rainwater rushing down the slope) and not at the side towards the outside. But if there is a difficulty, for Rabbi Yossi stated above (Tractate Mikvaot, Chapter 5, Mishnah 5) “anything that is susceptible to receiving ritual impurity – they do not stop the flowing of water therewith,” but how can he disagree with the School of Hillel which agrees that one dams it with utensils/vessels and immerses in it? One can say, that this where they agree is with the concluding clause [of the Mishnah], that stated, “and utensils with which one dammed, they are not deemed to have been immersed.” And this is how it should be read: The School of Shammai agrees with the School of Hillel when one dams with utensils and one immerses in them, utensils/vessels with which one dammed, they are deemed to have not been immersed. But the School of Hillel always holds that one does not dams with utensils/vessels and immerses in them, according to Rabbi Yossi who stated (see above, Mishnah 5), that anything that is susceptible to receiving ritual impurity, they do not stop the flowing of water therewith. And this is implied in the Tosefta [Mikvaot, Chapter 4, Halakha 10].
+
+Chapter 6
+
+
+
+Mishnah 1
+
+כל המעורב. חורי המערה – holes that are within the Mikveh/ritual bath. But because most of their immersions are in caves, they call the Mikveh a cave.
+כמה שהן – even though they are not they are not perforated like the tube (mouth-piece) of a leather bottle.
+עוקת המערה – a hole/indentation that is in the rim/bottom of the cave, its waters are not considered with the waters of the Mikveh that are above them to be kosher/fit to immerse in them, unless there is between them like the tube (mouth-piece) of a leather bottle.
+אמר ר' יהודה – Rabi Yehuda does not come to argue but rather to explain.
+בזמן שהיא מעמדת את עצמה – when he comes to immerse in the hole/indentation, the hole stands on its own, and the roof that forms a partition/makes a dam between it and the cave does not fall on its own.
+אבל אם אינה מעמדת את עצמה – and at the time that the comes to immerse, the roof of the hole/indentation which is at the bottom of the Mikveh falls and the waters of the Mikveh combine with the waters of the hole/indentation.
+מטבילין בה כמו שהיא – and even if the incision is not like the tube (mouth-piece) of a leather bottle.
+
+Mishnah 2
+
+והטבילן הרי אלו טהורים – and even if the moth of the bucket is not wide as the tube (mouth-piece) of a leather bottle. As for example, that the bucket itself is ritually impure and requires ritual immersion, for since that immersion occurs to the bucket, it occurs also for what is inside it.
+ואם לא טבל – we have this reading. That is to say, if the bucket is ritually pure and he does not immerse it, that it doesn’t require ritual immersion.
+עד שיהו מעורבין כשפופרת הנוד – the utensils that are within it (i.e., the bucket) are not ritually pure until the mouth of the bucket is like the tube (mouth-piece) of a leather bottle.
+
+Mishnah 3
+
+בזה עשרים ובזה עשרים – kosher water [in the first two Mikvaot]. But in the third [Mikveh] twenty Seah of drawn water.
+וטבלו ונתערבו – through their immersions, the water floated/came to the surface and restored a liquid to cleanness by contact or levelling with a clean well and all three joined with each other.
+המקואות טהורים – that that which is drawn water. For behold that the two kosher [Mikvaot] combine together and there is here the measure of a Mikveh of forty kosher Seah, and when the drawn water joins with them, that the waters float on top of them on account of those who are immersing, their waters become fit for immersion.
+היה השאוב באמצע – on account of that the drawn water interrupts between the two outer kosher waters, the kosher waters do not mix with each other.
+המקואות כמו שהיו – that the kosher waters are kosher to conduct water courses into a common bed/to add to the capacity of the ritual bath to complete the forty kosher Seah [of water], but the drawn water are not kosher to add to the capacity of the ritual bath. But even though that the drawn water combines with all of them, they don’t invalidate from adding to the capacity of the ritual bath, for the manner of the conducting of water through a channel that they combined, and did not fall from the utensil to the kosher waters, but what fell from it to each of them was voided in the majority before they fell into the Mikveh.
+
+Mishnah 4
+
+שהיו בהן שלשה לוגין מים – absorbed and attached to them (i.e., the sponge and/or the bucket), but they are not apparent to the eye, therefore, the Rabbis did not decree that this is not called “that they fell.”
+
+Mishnah 5
+
+השידה והתיבה (the safe/box and the chest) – large utensils made of wood and they are placed within a Kosher mikveh.
+אלא אם כן היו נקובים כשפופרת הנוד – it is similar to a cavity/pit that we stated above (see Tractate Mikvaot, Chapter 6, Mishnah 1) that it needs to be perforated like the tube (mouth-piece) of a leather bottle (i.e., stopper of a waterskin).
+בכלי גדול – as for example, where the surface is nine handbreadths or more, for its minority is for four handbreadths, it is sufficient with a perforation of four handbreadths. But the Halakha is not according to Rabbi Yehuda.
+שק או קופה (sack or a basket) – a basket made from sprouts/offshoots of a peeled willows.
+מטבילין בהן כמו שהן – if they are in the ocean. But they don’t require a perforation like the tube (mouthpiece) of a leather bottle (i.e., stopper of a waterskin), for all of them are filled with holes and the water in them is voided as regards the water of the Mikveh.
+אינן פוסלין את המקוה – because of drawn water.
+ומעלין אותן כדרכן (and bring them out in the ordinary way) – as for example, in a Mikveh that has in it forty Seah defined exactly as we state further on (see Tractate Mikvaot, Chapter 7, Mishnah 6) regarding a cushion or mattress of leather, since he lifted up their rims/lips from the water, the water within them is [considered] drawn [water]. How should he do it? Immerse them and raise them through their rims at the bottom of the vessel, for we are not concerned about a sack or a basket, for the water that is within them is not considered drawn water to invalidate the Mikveh.
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+עירוב מקואות – a Mikveh that is lacking [a certain amount of kosher water] that is at the side of a complete (i.e., full) Mikveh. Or alternatively, in this one (i.e, Mikveh) are twenty Seah and in that one are twenty Seah and the water intermingles through an incision or a perforation, its measure to combine them and to make them fit/kosher is as if each one has forty Seah.
+כשפופרת הנוד כעוביה וכחללה (like the mouth-piece of a leather bottle in its thickness and its empty space/capacity) – of a reed that they place in the mouth of the tube. And that is like two fingers that return to their place, turning themselves around in the space in the cavity of the incision. And the two fingers that they mentioned are the two fingers adjacent to the thumb, the first ones that are in the palm of the hand, and that is a finger (i.e., index finger) and a cubit (i.e., middle finger -used to measure the cubit from the person’s elbow).
+
+מפני שהיא מן התורה – the obligation of immersion in a Mikveh of water (see Genesis 1:10). It is from the Torah.
+וכן כזית מן המת – there is doubt if they have according to the measurement and doubt if they don’t have according to the measurement, their doubtfulness makes it impure. And especially in the private domain, but in the public domain, their doubtfulness makes it pure. But even though that even according to the rabbis a doubtful of [ritual] impurity in the private domain, its doubt [makes it] impure, nevertheless, here, if these were the measurements of the Rabbis, we would purify it.
+כל שיעמוד – whether dust whether stones whether red insects found in liquids (i.e., gnats) that grow in the water, if they stand on the mouth of the incision, it diminishes the mouthpiece of the leather bottle, and the Mikvaot/ritual baths do not mix/combine.
+כל שהוא מבריית המים – as for example red insects found in liquids (i.e., gnats). But the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 8
+
+העליון מן התחתון – as for example, that the upper [Mikveh] had drawn water and the bottom [Mikveh] had kosher/fit water.
+והרחוק מן הקרוב – but we ae not concerned lest a person come and he stopped/interrupted the contact between liquids [so that the water of the ritual bath comes in contact with the impure water], and has immersion did not have any effect for him.
+מביא סילון של חרס או של אבר (brings a pipe of earthenware or lead) – and the same law applies of wood or of bone or of glass. אבר – lead.
+ומניח ידו תחתיו – of the pipe in order that the water does not go outside when he fills it until the time when the waters come in contact and combine with the other [pure] Mikveh.
+אפילו כשערה – and they (i.e., the Rabbis) were lenient regarding drawn water which is Rabbinical. But if the upper [Mikveh] was lacking from its measure and he comes to make it fit through contact with the waters [of the lower Mikveh] to complete it to its appropriate measure, it is not enough with contact as much as a hair’s breadth, for even Rabbi Yehuda who is more lenient in the second chapter of [Tractate] Gittin [16a] as he requires moist enough to moisten other objects.
+ממלא בכתף – that since after there are forty Seah of fit/kosher water in the Mikveh, even all of the drawn water in the world does not invalidate it.
+
+Mishnah 9
+
+לשתי – from above to below.
+לערב – from right to left.
+חלוף הדברים – from above to below, it doesn’t combine, from right to left, it does combine. But the Halakha is not according to Rabbi Yehuda.
+נפרצו זה בתוך זה – that is from above at the top of the wall. And specifically when the wall is split/chipped off or perforated but above at its top it is whole, is where we require like the mouth-piece of the leather bottle, but when the wall is broken through at its top and the waters combine there, it is sufficient like the thickness of a garlic peel or like the width of the mouth-piece of a leather bottle.
+
+Mishnah 10
+
+האביק שבמרחץ (a pot in the bath-tub to which a waste-pipe is attached) – a sunken metal utensil in the bath-tub/bathing reservoir and it has in it a perforation/hole, that when the waters of the bath-tub/bathing reservoir become detestable on account of the immersions, they open the incision/hole that is in the pot and the water that is in the bath-tub/bathing reservoir goes out ,and channels to it other clean water and they stop up the hole so that the waters won’t go out, and the waters are channeled/flow into the bath-tub/bathing reservoir are kosher/fit for ritual immersion, for after they washed in warm waters, they enter into the bathing reservoir and immerse there.
+בזמן שהוא באמצע פסול – because all the dragged along waters are upon it, and there aren’t drawn waters here but rather what is within it. But the rest of the waters are a kosher/fit Mikveh adjacent to the drawn waters, 
+but drawn waters at the side of kosher/fit waters do not invalidate, and even though they come in contact one with the other.
+אם מקבלת האמבטי רביעית – kosher/fit waters prior to their reaching the pot in the bath-tub to which the waste pipe is attached, it is as if it received forty Seah, for the one-quarter of a LOG measurement of Mikveh is according to the Torah to immerse in it needles and water pipes/ducts.
+אם מקבל האביק – meaning to say, that since the pot in the bath-tub to which a waste-pipe is attached is made to receive anything, it is ritually impure in any matter that will be, whether in the middle or whether from the side, whether the bath-tub receives a quarter-Log prior to it coming to the pot in the bath-tube to which a waste-pipe is attached or whether it doesn’t receive anything.
+
+Mishnah 11
+
+המטהרת שבמרחץ (the water pipe/filter of a bath/gutter) – the troughs/gutters (i.e., grooved stones to receive and carry off the overflow of a well/sink) that are made in a bath that channel to them cold water to rinse them off in order to purify themselves after they washed in hot water, and sometimes they are two troughs one on the side of the other, that the one is higher than its neighbor. And there is a hole in the wall that is between both of them that water goes out from this one to that one.
+אם יש כנגד הנקב שלשה לוגין – that the hole/perforation is wide and long like the measurement that three LOGS will enter into it, the upper [Mikveh] is invalidated on account of the drawn water that is in the lower one, for it is considered as if the water that corresponds the cavity of the hole are drawn in the middle of the upper [Mikveh], not from the side, and three LOG of drawn water invalidate when they are in the middle, even though they do not invalidate from the side. And the remarkable thing is what it (i.e., the Tanna/teacher of our Mishnah) took that the bottom one is drawn water, and the upper one is fit/kosher water, for it is the manner of water to descend and it is not the manner of water to ascend, but nevertheless, the upper [Mikveh] is invalidated. And all the more so, that it (i.e., the Mikveh) is invalidated when the kosher/fit is to side of the lower one.
+כמה יהא בנקב – now it comes to teach us what is the measurement of the hole/incision that three LOG [of water[ came out from it at one time.
+אחד משלש מאות ועשרים בבריכה – that three LOG are 1/320th [it needs to say from forty Seah]. How so? The Seah is six KAB, and the KAB is four LOG, it is found that forty SEAH are nine hundred and sixty LOG. Thus three LOG are 1/320th part of a pool, meaning to say, that in a kosher Mikveh of forty Seah, and the Sages estimated the measurement of a Mikveh that holds forty Seah, a cubit by a cubit at the height of three cubits, for the measurement of the hole/incision that holds three LOG is 1/320th from a cubit by a cubit at the height of three cubits that hold forty Seah. And Maimonides wrote, that if the pool was less or more than forty Sea, we calculate the hole/incision at less or more according to this calculation, as for example, if the pool had twenty Seah [of water], the hole must be 1/160th in size.
+אפילו התחתון מלאה כשרים והעליונה מלאה שאובין – that it is the manner of water to descend, nevertheless, three LOGS of drawn water that are in the hole do not invalidate the lower [Mikveh].
+שלא אמרו אלא שלשה לוגין שנפלו – for the drawn water does not invalidate the Mikveh until it falls itno it. And the Halakha is according to Rabbi Yossi.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+יש מעלין – complete/raise it to forty Seah.
+ולא פוסלין – with three LOG of drawn [water] and in all of them it explains how.
+הכפור (hoar-frost) – rain that falls curdled.
+גליד (ice-coating on the water) – water that froze on the face of the ground or on the face of the water.
+טיט הנרוק (soft, miry clay – in the bath reservoir) – soft and spitting plaster that is made like spittle.
+אבן הברד כמים (hailstones like [drawn] water) – like drawn water as we say later on (see the next Mishnah) invalidates [the Mikveh] but does not raise it. But the Halakha is not according to Rabbi Yohanan ben Nuri, but the Halakha is according to the testimony of the people of Medva who make a Mikveh from the snow even ab initio.
+נמצאו מעלין – that they complete/raise it.
+ולא פוסלין – with three LOGS of drawn [water], for a Seah is much more than three LOGS and the Mikveh is not invalidated through this.
+
+Mishnah 2
+
+המים – drawn [water] whether impure or pure.
+מי כבשים (water in which food has been pressed) – water that they pressed in them olives or kinds of vegetables.
+מי שלקות (water in which food has been seethed) – water in which they seethed/boiled thoroughly to a pulp vegetables.
+והתמד (husks and stalks of pressed grapes, steeped in water -used as inferior wine or as vinegar) – shells of grapes/pomace of kernels and pomace of grapes (i.e., the interior) or lees/sediment that one placed water upon them.
+עד שלא החמיץ – that if it fermented, it is judged like fruit juice.
+קורטוב – one sixty-fourth of a LOG.
+פעמים מעלין – as we explain, when there in a Mikveh/ritual bath of forty Seah of kosher/fit water and he placed in a Seah of fruit juice and afterwards took a Seah of water from it and fruit juice mixed/combined together, behold the Seah of fruit juice that remained in the Mikveh completes/fills the Mikveh.
+פעמים אין מעלין – as it is taught – regarding a Mikveh that has forty Seah minus/less one [Seah].
+
+Mishnah 3
+
+ושינו את מראיו כשר – that the rinsing of utensils is not considered a change in appearance (i.e., color).
+ואין פוסלים אותו בשינוי מראה – because color does not have substance in it.
+ומוחל (thin secretion)– water that comes forth from olives.
+ימתין עד שירדו גשמים – that to fill it [by drawing water in buckets] with one’s shoulder is impossible, for we are dealing with that which is lacking, and it would be invalidated with three LOGS [of drawn water].
+ממלא בכתף – for a complete/filled Mikveh, the drawn [waters] do not invalidate it (i.e., the Mikveh) ever.
+
+Mishnah 4
+
+אין בו מראה מים ארבעים סאה – if there aren’t in the Mikveh forty Seah that have the appearance/color of water, he should not ritually immerse in that Mikveh even on that side that has in it the appearance/color of water, but if he ritually immersed, his immersion has no effect.
+
+Mishnah 5
+
+ונפלו למקוה לא פסלוהו – for since they appear like wine, and fruit juice does not invalidate [the Mikveh] with three LOG.
+כל הולך אחר המראה – even though the milk does not invalidate the Mikveh and there isn’t in the water a measure of three LOG to invalidate, nevertheless since there are here three LOG that appear like water, we consider them as if they are all water and they invalidate. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 6
+
+והשני טמא – for certainly there is a lack in the measurement of the Mikveh through the ritual immersion of the first [person].
+אף השני טהור – for we say that we lower [the partition], for it is as if the water that the first person brought up on his body is attached to the waters of the Mikveh, and it (i.e., the Mikveh) is not lacking anything from its measurement. And they explained in the Gemara (i.e., Talmud) of [Tractate] Hagigah [19a] that Rabbi Yehuda did not purify other than according to the gradations of the Rabbis, as for example that he was ritually pure for non-sacred things and he immersed in order to become ritually pure for tithes, or that he was ritually pure for tithes and he immersed in order to become pure for priest’s due/heave offerings. But to ascend from complete ritual impurity to purity, he is ritually impure to everyone. But the Halakha is not according to Rabbi Yehuda.
+סגוס (coarse woolen blanket – usually as a mattress to sleep on) – a thick woolen clothing, and we call it in Arabic ALBORNOS, and it absorbs a lot of water.
+מקצתו נוגע במים טהור – and we are speaking of a Mikveh that has in it exactly forty Seah [of water] and another person immersed after he immersed in it the thick woolen cloth, the person who immersed is ritually pure even though that it is lacking the measurement of the Mikveh with the immersion of the thick woolen cloth, for since part of the thick woolen cloth touches the water. And Rabbi Yehuda is the one who holds that we state that גוד אחית/we lower the partition (i.e., it is as if the water on the thick woolen cloth was still in the water).
+המים שבתוכו שאובים – and we return and invalidate the Mikveh with the three LOG [of drawn water] for there were only exactly forty Seah [of fit/kosher water] in it and it became lacking when he lifted their lips out of the water.
+ומעלה אותם דרך שוליהם – in order that the water that is within them doesn’t fall to the Mikveh and will invalidate all of its waters.
+
+Mishnah 7
+
+הטביל בו את המטה – whose legs are high, and it is impossible to ritually immerse all of it as one in a small Mikveh like this whose measurements are exact, unless its legs sink down in the [thick] mud.
+העבה – that is not miry (see Mishnah 1 of this chapter), and we don’t ritually immerse in it.
+שהמים מקדמין – to ritually immerse the legs prior to its sinking in the mud, and it was [ritually] immersed in water.
+שמימיו מרודדים – that the waters are not deep, on account that the Mikveh is wide and the waters spread out throughout all of it, and even though it has forty Seah one’s whole body is not covered with water all at once.
+כובש (presses down) – to one side of the Mikveh.
+אפילו חבילי עצים וקנים – and even though it appears like a Mikveh that they divided, nevertheless since the water enters between them, it is not a division. And the word וכובש"”/he presses that it (i.e., the Mishnah) uses, because the wood and the reeds float over the face of the water and heneeds to press upon them stones in order that they will enter underneath the water.
+היה מוליך ומביא במים – he shakes/stirs the water with his hand.
+כיון שעבר הגל – [the wave] of water over the top of the Mikveh that the needle is placed in it and the waters of the wave have floated over the needle, it is [ritually] pure. And because the needle is thin and small, and he fears lest it will fall into the water, this is the manner of [ritually] immersing it.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+ארץ ישראל טהורה – and even the villages of the Cutheans (i.e., Samaritans) upon whom they (i.e., the Rabbis) did not decree [ritual] impurity, other than the lands of the nations outside of the Land [of Israel].
+ומקואותיה טהוהים – and we don’t presume them to be of drawn [water], for undefined they were made kosher/fit.
+לבעלי קריין – to permit them by the words of the Torah, for a person who experienced a seminal emission is prohibited by the words of the Torah until he [ritually] immerses, and if he [ritually] immerses in a place where all of its waters are drawn, it is permitted.
+אפילו נתמלאו בקילון (even if they were filled up with a swipe and bucket for drawing water – see also Tractate Moed Katan, Chapter 1, Mishnah 1) – that they filled water with a shoulder and poured it into a hole and from that hole/indentation there is a path that the water travels to the Mikveh.
+שחוץ למפתח – outside of the opening of the town gate.
+כשרים אף לנדות – to permit them to their husbands, and even though there is the prohibition of extirpation [for not following the laws of the menstruant woman properly]. But we are not concerned lest they (i.e., the Mikvaot/ritual baths) were lacking [enough water] and that drawn water fell upon them and they were filled up, for outside of the town gate, the foot of people are not found there.
+לפנים מן הפחת – inside from the entrance to the town gate.
+ופסולים לכל הטמאים – for many people are found there and fill up water with their shoulders and give them there [clothing] to launder and to wash.
+מפני הכביסה – that one can say that they (i.e., the Mikvaot/ritual baths) were lacking [in water] and were made invalid from the utensils that they would launder there.
+הרחוקים טהורים – for they don’t launder in them but one shouldn’t be concerned for this. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 2
+
+חלוקים – that he drips [urine] in smooth drops like a chain.
+בתחילה – at the beginning of his urinating.
+טהור – for it is not a kind of emission, but rather, from the stopping of urination it comes.
+באמצע ובסוף – [in the middle or at the end] of his urination, he is impure, that he is someone with a kind of emission.
+נמשכים (prolonged/continued or conducted in a channel) – urination that is attached.
+טמא – for it is a kind of emission.
+לבנים כעכורים – and at the beginning heis pure, but in the middle and at the end he is [ritually] impure. But the Halakah is not according to Rabbi Yossi.
+
+Mishnah 3
+
+המהרהר בלילה – and he sees [in his dream] that he is coming upon (i.e., having sex with) a woman (see Talmud Niddah 43a) and when he wakes up from his sleep, he found that his flesh (i.e., his member) is hot and he didn’t find a drop of an emission.
+טמא – certainly he saw an emission but it was lost in its minuteness in the clothing.
+הפולטת שכבת זרע ביום השלישי טהורה – as for example, that he had sex with her on Wednesday [night] and Friday [night] and she discharged [semen] on Shabbat, it doesn’t make a difference that he had engaged in sex with her at the beginning of Thursday night, that the semen remained in her womb four complete periods: Wednesday night, Thursday, Thursday night and Friday, nor whether he had intercourse with her on Thursday at darkness, and it did not remain in her other than part of Thursday and Thursday night and Friday, for there are only two complete periods, for the period is either the day or the night.
+ר' ישמעאל – comes to dispute and to say that she discharges [semen] on the third day [following] her intercourse, she is [ritually] impure, but if she discharges on the fourth, she is [ritually] pure. However, he admits that part of a day is considered as a complete day, for the Torah was not stringent other than in the number of days but not in the number of periods.
+ופעמים שהן ארבע עונות שלימות – as for example if he had sex with her on the night of [Thursday] at dark, her emission makes her [ritually] impure until the beginning of Friday night.
+ופעמים שהם חמש עונות – as for example, if he engaged in sex with her at the beginning of Wednesday at dawn, and her discharge [ of semen] is [ritually] impure until Friday night.
+ופעמים שהם שש – as for example, he engaged in sex with her at the beginning of Tuesday evening, and she is [ritually] impure until the beginning of Friday night, it was found to be six complete periods.
+ר' עקיבא אומר לעולם חמש – [five] periods, and if it part of it came out in the first period, we give her part of the sixth period to complete the five periods, for every [woman] discharges [semen] within five complete periods is [ritually] impure. And the Halakha is according to Rabbi Eleazar ben Azariah.
+
+Mishnah 4
+
+טמאה – the drop of effusion of semen that she discharged.
+טהורה – and there isn’t even the [ritual] impurity of the Rabbis.
+ולא כבדה את הבית – did not wipe out/cleanse herself until there would not remain the moistness of the effusion of semen.
+כאילו לא טבלה – for we are concerned lest she emit a drop of semen that remained in her in that place.
+לכשיטיל מים טמא (when he does urinate he is unclean) – lest there remain from the emission within the member and he goes out with the urination.
+בילד ובבריא טהור – that it comes out with power and does not remain. And until when is he called a child? All the while that he stands on one foot and removes his shoe and puts on his shoe, and even at age eighty. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 5
+
+טהורה מטומאתה – from the defilement of being a menstruant woman, and she is permitted to [have sexual relations with] her husband.
+אבל טמאה על גב רוקה – as a result of the coins prior to the [ritual] immersion. And she is impure from the law of contact, for her spittle defiles through contact and carrying.
+נתנה שערה בפיה – and the water did not come on to her hair.
+קרצה שפתותיה (if – in taking a ritual immersion – she pressed her lips together) – she pushed her lips greatly this one on that that one.
+כאילו לא טבלה – and is forbidden to her husband as she was.
+האוחז באדם ובכלים ומטבילן טמאין – for in the place of his holding [them], the water did not come.
+ואם הדיח ידיו במים טהורים – since the liquid that is on his hands combines to the waters of the Mikveh and further there is no interposition/an intervening object.
+ר' שמעון אומר ירפה (he should loosen his hold on the objects – so that water can come in contact with them) – But the Halakha is not according to Rabbi Shimon.
+בית הסתרים (the covered parts of the body/posteriors) – as for example, within the ear and within the nose and within the mouth.
+בית הקמטין (parts of the body which have folds) – of the arm-pit and of the nakedness [of the person immersing]. Alternatively, the folds of an old man and an old woman whose flesh is folded/wrinkled.
+אין צריך שיבואו בהן מים – as it is written (Leviticus 15:11): “If one with a discharge, without having rinsed his hands in water [touches another person, that person shall wash his clothes, bathe in water, and remain impure until morning],” for with rinsing of his hands the person with gonorrhea is [ritually] purified, but isn’t immersion of all of the boy in living waters is what he needs, but rather to inform you, just as his hands are as it appears, also all of his body is as it appears, except for the covered parts of the body. But nevertheless, the Sages say that a person should always accustom in his home that woman rinses her folds hat the time of her ritual immersion, assuming that the water doesn’t have to come upon them, [but] the place that is appropriate for water to come upon it, we require it.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+אלו חוצצין. חוטי צמר וחוטי פשתן והרצועות – and the daughters plait the hair that is on their head, and they are fastened in the hair that is in the head and they prevent the water from entering the hair.
+של צמר ושל שער אין חוצצים – but the Halakha is not according to Rabbi Yehuda regarding wool, but threads of hair, the Sages agree with him, because the water enters in them, and especially the threads that are in the head interpose, but that of the neck do not interpose, for the woman does not chock herself.
+
+Mishnah 2
+
+קלקי הלב (matted hair on the chest) – hair that is on the chest corresponding to the heart that became entangled and made similar to chains , and they are detestable from the sweat.
+ובית הסתרים באשה – because the hair is seized and becomes entangled at that same place on account of the sweat and the fifth and soiling . And especially with regard to a married woman who is stringent with herself so that she doesn’t become repulsive to her husband that the woman’s private parts is an interposition, but with a free woman who is not so stringent, the woman’s private parts are not an interposition.
+לפלוף (pus sticking around the eye) – filthy matter of the eye.
+גליד (scab of a wound, crust) – spittle/discharge that comes out from the wound when it dries and becomes a scab/crust.
+ושרף היבש (dried sap/resin) – if it there was on her flesh from the resin that drips from the trees or from the fruit, and dried up there.
+גלדי צואה שעל בשרו – that dried up and became a scab/crust.
+והמלמולין (crumb-like particles of dirty or sweaty hands when rubbed against each other) – when the hands of a person are dirty with plaster or with dough or sweat and he rubs his hands one on the other, his hand becomes like grains of barley.
+בשל מריקה (a sort of earth used for polishing) – plaster/clay that is steeped in the white of an egg, if is made to repair with it a utensil that was chipped (i.e., like a putty), that the water does not polish/cleanse it. The language of מריקה is (Esther 2:12): “women’s cosmetics.” But the Halakha is not according to Rabbi Yossi.
+יתדות דרכים (way-mark of hardened clay pegs – cross-path laid out with whitened pegs of baked mud or clay) – plaster/clay that was flattened through the walking of people that walk upon it. And it is moist, it is called a white earth/chalk, but when it is dry it is called the way-mark of hardened clay pegs, that is hard to walk upon them and appears as if one is walking upon pegs.
+אין טובלין בהם – if plaster/clay like this was in the Mikveh.
+ואין מטבילין אותן – if it was on his flesh. And there are those who interpret/explain that we don’t immerse them if their waters were [ritually] defiled, for contact between liquids is not effective in a place of plaster/clay.
+הקומקום (kettle) – a copper utensil in which one heats water, and on account of the smoke and the flame that goes up on its sides, it makes charcoals around it.
+אלא אם כן ישפשף (unless one scrapes) – the charcoal that is upon it.
+
+Mishnah 3
+
+ובית הסתרים באיש – for a man is not stringent [concerning this part of his body]. And even a woman is not stringent unless she is married as we have explained (see Mishnah 2 above).
+ושאינו מקפיד עליו אינו חוצץ – and for him as long as it isn’t on the majority of his body. And the legal decision regarding interposition – the majority of the body and he is stringent about it, it interposes according to the words of the Torah. A minority thereof, that is to say, if the thing that interposes is in the minority of the body even though he is stringent/he is mindful of it , it does not interpose according to the words of the Torah. But the Sages decreed that on the majority [of the body] and he is not mindful about it because of the majority that he is mindful about, and on the minority that he is mindful about also because of the majority that he is mindful about. But they did not make a decree regarding the minority that he is not mindful about because of the minority that he is mindful of, for this is the body of the decree and we hold that we make a decree on a preventive measure in order to prevent the violation of another preventive measure.
+
+Mishnah 4
+
+לפלוף שבעין – with that which is moist that dos not interpose, [but] with dry, it interposes, for outside of the eye that is above (see Mishnah 2), whether dealing with something moist or dry, it interposes. And the reason for this is that outside of the eye, a person is mindful about it whether it is moist or whether it is dry, [whereas] within the eye, a person is mindful of something dry, but something moist, he is not mindful of it.
+כשות של קטן (downy hair growth of a youth before puberty) – a kind of hair that originates within the flesh of young boys , similar to the hair that originates on cucumbers that we call FAKORS in Arabic. And this hair is called the tuft/fine hairs of cucumbers in the language of the Mishnah (i.e., cucumbers or melons in an early stage when they are pubescent), such is the hair of young boys that is similar to it which is called the down hair growth of a youth before puberty, but the women call it the hair of an imbecile.
+לא טמא – if ritual impurity did come in contact with that hair, the young child is not defiled.
+ולא מטמא – if the young boy was ritually impure with one of the primary forms of ritual impurity, and a person touched that hair but did not touch his flesh, the person who touched him is not ritually impure, for this hair is not considered to be a handle to bring in ritual impurity or to remove it.
+
+Mishnah 5
+
+והמור (myrrh)– MOSKO in the foreign tongue. And there are books that have the reading "וחמר".
+דרגש (footstool in front of a high bed) – a small bed. In the Aramaic translation/Targum, (Ezekiel 23:41): “and you sat on a grand couch [with a set table in front of it -and it was My incense and My oil you laid upon it],” these are דרגשין/footstools in front of a high bed.
+על הנקיים חוצציין – because they are mindful of them.
+בלוסין (utensils soaked with a mixture of colors (i.e., stains from use) – dirty. Similar to it is what is in the Gemara in the chapter, “The Great Principle”/כלל גדול [Shabbat 76b) – a dough of unsifted flour (with bran).
+אינן חוצצין – because they are not mindful of them. And that is the reason we are talking about the beds of an houseowner and a poor person.
+איכוף – like an אוכף/saddle. And it is [made] of leather and we place it on the donkey when it carries a burden.
+זקקין (saddles used by dealers in hose) – those who carry the leather bottles/skins. The language of hose/זיקא whether the tied-up wine skin was filled entirely or whether it was lacking, is permitted in Tractate Avodah Zarah 60a.
+אינו חוצץ – for they are not mindful about the dirtiness.
+עד כאיסר האיטלקי – which is wide like four grains of barley, it interposes; less than this it does not interpose. But the first Tanna/teacher does not give a measurement, but even less than an Issar, it interposes. And the Halakha is according to the first Tanna/teacher.
+
+Mishnah 6
+
+משני צדדין – that it passes over from two sides of the clothing.
+של בנאים – Sages who engage in the building of the world and are mindful of the greasy stains that are on their clothing, for Rabbi Yohanan stated (Talmud Shabbat 114a): Any Sage upon whom grease is found on his clothing is liable for death.
+ושל בור – worse than a common, uneducated person (i.e. more correctly, someone who is not meticulous in his observance of the commandments), for he is not mindful of the dirty that is in his clothes unless it comes out from side to side, and the pack-saddle or cushion that we stated above (i.e., see the previous Mishnah) that it interposes, that is when it passes from both sides. So that there should not be a pack-saddle that is more important than the clothing of a common, uneducated person. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 7
+
+זפתין (pitch/asphalt workers) – those who apply pitch to barrels. Alternatively, those who make the pitch/asphalt.
+מפסלי אילנות (trimmers of trees) – that take the refuse from the trees. Another explanation: Those who cut down the trees. The language of (Exodus 34:1): “Carve [for yourself] (two tablets of stone like the first),” that he cuts the branches from the tree in order that it should become thick and that the body of the tree will grow.
+של קייצין – who spread them out in the sun to dry out the fruit of the summer. Another explanation: those who collect the summer fruit. But all of these are not mindful regarding the dirtiness of their aprons. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+כל ידות הכלים – as for example, the handle of hatchet/mattock and those of a similar manner he inserted it with an iron tool.
+שלא כדרכה – in a curve.
+ולא מירקן (but did not finish them off – so that it fitted accurately) – but he did not complete their insertion. It is the language of "ומירק אחר שחיטה על ידו" /and another completed the ritual slaughter on his behalf, in Tractate Yoma 32b (but also in the Mishnah found in Tractate Yoma 31b or Chapter 3, Mishnah 4).
+או שמירקן – that he completed their insertion but they broke.
+כלי שהטבילו דרך פיו כאילו לא טבל – for every utensil that at the beginning of its insertion in water, he turns it upside down/inverts it on its mouth, the water does not enter in it ever even if he inserts all of it until he turns it [on its side].
+בלא הזיבורית (if the vessel to be immersed has no saucer – a rim at the bottom, wider than the belly of the vessel, and which forces the water into the belly) – that he did not immerse the handle or something additional that is the utensil has on one of its ends, and for this they call it זיבורית that it is not of the essence of the utensil, and the water does not come on them until he turns it on its side. And all of these of our Mishnah the reason for all of them is that water will come on all of them.
+קלמרין (inkstand – of ordinary men with a rim bent inside to prevent spilling) – a utensil that one places in it the ink. And similarly, we call it in the Roman language KALMARO. And there are of them where their mouths are sunk within them in order that the ink does not spill, even if it will be turned upside down on its mouth. But if he immersed it in its appropriate manner, the water does not enter into the sunken space that surrounds the mouth from inside, therefore, one needs to make an incision from the side.
+
+Mishnah 2
+
+הכר (mattress)– that he lies down upon.
+הכסת (pillow [cases] of leather) – that he places underneath his head.
+שיבואו בהן המים – inside them. For it is the manner of the mattress and pillow cases of leather to insert and to remove what is within them.
+כסת עגולה – [round] and small [pillows] that the princes make under their heds.
+הכדור – PALUTA
+והאמום (shoe-maker’s last) – the frame/mold that they make upon it the shoe. And it is made of leather and they fill it with hair or hackled wool (i.e., to soften them).
+והקמיע (and an amulet) – of writing [of names/verses] or sterile covered with leather.
+ותפלה – either of the hand or of the head.
+אינו צריך שיבואו בהן מים – for it is not the practice to insert or to remove what is within them (i.e., parchments).
+
+Mishnah 3
+
+קשרי העני – the clothing of a poor man that were torn and knotted, this knot is not made to be release/undone ever, therefore one does not need to loosened it at the time of ritual immersion in order that the water would come upon it.
+הנימין (cord,string) – the cords/string and the twisted threads on the rim of the sheet for beauty and they make knots with them, and they are not made to be loosened ever.
+חבט של סנדל (thongs of a sandal joined in a knot) – the handles that the straps of a sandal have, one does not have to loosen their knot at the time of ritual immersion, for this knot is not made to be loosened.
+בזמן שהיא חוצה – that the knot interposes, that the water does not enter into it. And when will this be? At the time when the knot is fastened well, and then it is not made to be loosened. But since it is made to last, one does not need to release/loosen it at the time of ritual immersion.
+ושל זרוע – the knot of the phylactery/tefillin of the hand.
+בשמן שאינה עולה ויורדת – and the knot is fasted a great deal and the strap does not ascend or descend upon it.
+ואזני החמת (handgrip of a waterskin) – the handgrip of the leather bottle that in them tight connections.
+תורמל – a large leather pouch that the shepherds carry. And in the language of Scripture it is called a ילקוט/receptacle, wallet (see First Samuel, Chapter 17, Verse 40: “[He took his stick, picked a few smooth stones from the wadi,] put them in the pocket of his shepherd’s bag [and sling in hand, he went toward the Philistine].”
+
+Mishnah 4
+
+פרקסין (underwear/shirt) – the underclothes that are upon the skin, and this is open at the shoulders, and when he wears it, he ties it on the shoulder, and at the time of removal/stripping, he loosens it.
+ושפה של סדין צריך למתה – the folds/creases that are in the upper rim/hem in order that the water can come between those folds/creases.
+למתח (to stretch) – to stretch them and to draw them out/extend them, like (Isaiah 40:22): “Stretched them out like a tent to dwell in.”
+ושנץ של סנדל (laces of a sandal) – straps that one ties/knots them.
+עד שיבעבעו (of garments dipped in water until they are soaked thru and cease from bulging) – when a person immerses clothing in the water, they emerge like kinds of bubbles/bulges and when they are launder and liquid drips from them, when the water begins to bulge, they have been purified, because they have been in contact with the water that has been absorbed by them to the waters of the Mikveh, but when they are dried, the water does not come into all of it until they have ceased from bulging. That when a person immerses a sheet and is not able to stretch it out, for the Mikveh is not that wide, he inserts it in the water when it is folded up, and through it the water bulges/bubbles, but when they rest from bulging it is known that the waters came through all of it.
+
+Mishnah 5
+
+מטבילן עד מקום המדה (one immerses them up to the point of their proper measure) – and the rest does not require ritual immersion, for all that are stand to be cut off is considered as something cut off. And there is no interposition to the place of the cutting itself, for the covered parts of utensils do not require being in water like that of a human being, and they permit the covered parts of utensils on the covered parts of humans, for whereas the covered parts of a person, assuming that they don’t require water coming on them, we do need that they are worthy for water to come on them, but the covered pars of utensils, even if they are worthy for water to come upon them, it is not necessary, for a person is not particular/mindful there.
+ר' יהודה אומר כו' – but the Halakha is not according to Rabbi Yehuda.
+מטבילין עד מקום המדה – until [a length] of four [handbreadths] for a large [bucket] and up to ten [handbreadths] for a small [bucket], and the remainder is ritually pure and does not require ritual immersion, and even if the measure ended at half of ring in the chain, there is no need to immerse other than up until one-half of the ring.
+ר' טרפון אומר עד שיטבול את כל הטבעת – for the measure had ended at its half. And the Halakha is not according to Rabbi Tarfon.
+
+Mishnah 6
+
+אין מטבילין חמין בצונן – that food and liquid do not have ritual purity in a Mikveh, but rather, only the water that had been defiled only, because of contact and connection between liquids, but contact between liquids is only effective in cases of one [kind of liquid] mixed with something similar, warm with warm, fresh [water] with fresh [water] and bitter [water] with bitter [water], but one type mixed with another type, the contact between liquids is not effective and the waters were not purified.
+מלא משקין – as for example, wine and oil and fruit juice and all liquids other than water.
+כאילו לא טבל – because they interpose. And especially, that their appearance didn’t change, that they were not abolished in the water.
+מלא מי רגלין רואין אותן כאילו הן מים – for urine is a kind of water, and when the waters of the Mikveh come in contact with them, a connection is made to them, and they do not interpose and the utensil is purified. But there are books that have the reading: "רואין אותן כאילו הם יין"/we see them as if they are wine, but if their appearance would change and they return to the appearance of water, they are nullified in the water and the utensil is purified. And like this reading is found in the Tosefta [Mikvaot, Chapter 7, Halakha 4].
+מלא מי חטאת – water that had been sanctified in the ashes of the [Red] Heifer. And from them we sprinkle on those who are [ritually] impure through contact with the dead.
+עד ירבו המים על מי חטאת – that most of the utensil will be empty in order that the waters of the Mikveh that enter the utensil will be greater than the waters of purification [from the Red Heifer] that would be within it. For if not, he still remains in his [ritual] defilement and they (i.e., the waters) are like the rest of the liquids that interpose between the utensil and the waters of the Mikveh.
+כור – thirty Seah.
+ואין בו אלא רביעית – waters of purification [from the Red Heifer], or the rest of the liquids.
+כאילו לא טבל – for Rabbi Yossi holds that a quarter [LOG] of liquids or a quarter [LOG] of waters of purification [from the Red Heifer], invalidate ritual immersion, and interpose even within a large utensil, until he removes the quarter [LOG] of liquids or of the waters of purification [from the Red Heifer] and he returns and immerses them empty. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 7
+
+כל האוכלים מצטרפין – [if] one consume impure foods from several kinds and there is in all of them like one-half of a furrow (i.e., a field of a square P’ras, declared unclean on account of crushed bones carried over it from a ploughed grave) which is two eggs [bulk] according to Rashi and an egg-and-a-half according to the words of Maimonides (see also Tractate Meilah, Chapter 4, Mishnah 5), they combine to invalidate his body from consuming heave-offering [if he is a Kohen]. And similarly, if he drank from several kinds of the seven liquids which are water, wine, olive oil, honey, milk, blood and dew, for these alone are called liquids. All of these combine one with the other to invalidate the body with one-quarter of a LOG, as it is written (Leviticus 11:34): “As to any food that may be eaten, it shall become unclean if it came in contact with water, or to any liquid that may be drunk, [it shall become unclean if it was inside any vessel],” it teaches on the food-stuffs that they all combine and on all the liquids that all of them combine.
+שעשו בו שאר משקין – to invalidate the body.
+כמים – but the rest of the liquids invalidate the Mikveh with three LOG like water. Alternatively, the rest of the liquids complete the measurement of the Mikveh for forty Seah like water, as it is written (Leviticus 11:36): “[However, a spring or cistern] in which water is collected [shall be clean],” but not a Mikveh of the rest of the liquids.
+
+Mishnah 8
+
+שתה משקין טמאין – other liquids other than water.
+שאינן טהורים בגוף – the [ritual] immersion did not count for them through the immersion of the body, for food and liquid outside of water do not have ritual purity in the Mikveh.
+אבל שתה מים טמאין וטבל – they are [ritually] pure in the body, and they have purity in the Mikveh through contact between liquids [placing iit in a container and submerging the container in a ritual bath so that the water of the ritual bath comes in contact with the impure water].
+הרי הוא כמות שהיתה – pure like it was, that saves it while it is still absorbed so that it would not become defiled.
+טובל ואוכל בתרומה – for impurity that is absorbed doe not defile others.
+בזמן שהוא נראה – on his body from the outside.
+טובל ואוכל בתרומה – it doesn’t make a difference whether it is an impure arrow or whether it is a pure arrow, it does not interpose through [ritual] immersion all the while that it is not seen.
\ No newline at end of file
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+Bartenura on Mishnah Mikvaot
+ברטנורא על משנה מקואות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה מקואות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שש מעלות במקואות.</b> מקומות של כינוס מים יש בהן שש מעלות, כל אחת מהן גדולה מחברתה:
+<b>מי גבים.</b> חפירה שבקרקע המכונסין בה מים שאינן שאובין והן פחות מארבעים סאה שהוא שיעור מקוה:
+<b>גבים.</b> לשון מים מגבא (ישעיה ל׳):
+<b>שתה טמא ושתה טהור טמא.</b> אם שתה מאותן המים טמא תחלה ואח״כ שתה מהן הטהור, נטמא הטהור. לפי שנפלה טפה מפיו של טמא לתוך הגבא, ושמא שתה אותה הטהור ונטמא, דהשותה משקין טמאים פוסל את התרומה. והוא משמונה עשו. דבר שגזרו בו ביום כדאיתא פרק קמא דשבת. ואע״ג דאינו פוסל את התרומה אלא אם כן שתה רביעית, מכל מקום כשבאה הטפה הטמאה בפיו, טימאה כל המשקין שבפיו. ואותה טפה לא סלקא לה השקה בגבא, דמיירי כשאין בו ארבעים סאה כדקתני בסיפא. וע״י נגיעת הטמא אין מי הגבא מיטמאים עד שיתלשו. והכי איתא בתוספתא:
+<b>מילא בכלי טהור.</b> מן המים שבגבא לאחר ששתה בו הטמא. דחיישינן לאותה טפה כדפרישית, נטמא הכלי, שהכלים מיטמאין בנגיעת משקין טמאין:
+<b>אם הדיח.</b> את הככר, טמא, ואם לאו טהור, מפני שאין מי גבאין עלולים לקבל טומאה עד שיתלשו, הלכך אם לא הדיח טהור, ואפילו כשהגביה הככר לא הוחשבו מים שבו לקבל טומאה מן הטפה, שנתבטלה הטפה במים הטהורים. אבל כשהדיח, הוחשבו והוכשרו מים שבידיו לקבל טומאה מן הטפה ולא נתבטלה בהן אלא אדרבה נטמאו וטימאו את הככר:
+
+Mishnah 2
+
+<b>מילא בכלי טמא.</b> לעיל אשמעינן כשהטומאה באה למים מחמת אדם טמא, והכא אשמעינן כשהטומאה באה מחמת כלי [טמא]:
+
+Mishnah 3
+
+<b>נפלו מים טמאים.</b> הכא אשמעינן שמי גבאים הללו מקבלין טומאה על יד משקין טמאין שנפלו בהן:
+<b>רבי שמעון אומר בין שהדיח בין שלא הדיח.</b> אכולהו קאי ר׳ שמעון, בין אטומאה שבאה מחמת אדם, בין מחמת כלי, בין מחמת משקין, בכולהו סבירא ליה בין הדיח בין שלא הדיח טמא הככר. וטעמא דרבי שמעון, שאני אומר שטיפת המים טמאים שנפלו מפי הטמא או מן הכלי או מן המשקין טמאין, לבסוף כשנפלו כל המים נשתיירה הטיפה ההיא על הככר וטמאתו. ואין הלכה כרבי שמעון:  
+
+Mishnah 4
+
+<b>או שהלך בהן הטמא ושתה טהור טהור.</b> שאין מי גבאים עלולים לקבל טומאה עד שיתלשו, כדאמרן לעיל:
+<b>אחד מי גבאים מי בורות מי שיחין.</b> כולהו שוין לכל הדינים דתנינן במתניתין עד המעלה השנית. בורות, הן עשויין עגולין. שיחין, ארוכין וקצרים. מערות, מרובעות ומכוסות בקירוי אלא שיש להן פה:
+<b>מי תמציות שפסקו.</b> גשמים היורדים על ההרים ומתמצין המים ומבעבעין מן ההרים לאחר שפסקו הגשמים ופסקו ההרים מזחילתן, אותן המים הנשארים הן כמי גבאים, ואם שתה מהן אדם טמא או מילא בכלי טמא או נפלו בהן משקין טמאין, אין הטיפה הטמאה מתבטלת בהן. אבל כל זמן שלא פסקו ההרים מזחילתן, אע״פ שפסקו הגשמים, אין נחשבין כמי גבאים, ומי הגשמים הנזחלין אחר כך מן ההרים מבטלים הטיפה הטמאה אע״פ שהמים הראשונים לא בטלוה. והכי תנן בפרק ב׳ דמכשירין (משנה ב׳) מי שפיכות שירדו עליהם מי גשמים, אם רוב מן הטהור, טהור. אימתי, בזמן שקדמו מי שפיכות, אבל קדמו מי גשמים, אפילו כל שהוא, מי שפיכות טמא:
+<b>הקרובים לעיר ולדרך טמאים.</b> דחיישינן שמא שתה [מהן] טמא או מילא בכלי טמא:
+<b>עד שיהלכו רוב בני אדם.</b> השיירות ההולכות בדרך רחוקה. דאז טמאים, שמא שתה מהן אדם טמא או מילא בכלי טמא:  
+
+Mishnah 5
+
+<b>מאימתי טהרתן.</b> של קרובים ורחוקין:
+<b>משירבו וישטופו.</b> משירדו גשמים וירבו מי הגשמים על המים שהיו בהם כבר קודם ששתה [מהם] הטמא או שמילא מהם בכלי טמא, וגם שיהיו שוטפין ויעברו על שפת הגבא ויצאו לחוץ. ושיעור השטיפה, כל שהוא:
+<b>רבו.</b> לא כבית שמאי דבעו תרוייהו שירבו וישטופו, אלא כיון שרבו מי גשמים שבאו אח״כ על המים שהיו בהן בשעת טומאתן, נטהרו, אע״פ שלא שטפו ויצאו לחוץ:
+<b>ר׳ שמעון אומר מששטפו.</b> מי גשמים על גדותיו של גבא ויצאו לחוץ, נטהר הגבא: 
+<b>אע״פ שלא רבו.</b> מי הגשמים שבאו אחרי כן על המים שהיו בגבא בשעת טומאתן:
+<b>כשרים לחלה.</b> מי גבאים הללו דתנן במתניתין, כשרים להשתמש בהן לחלה, ללוש ולבשל בהן חלה:
+<b>וליטול מהן לידים.</b> לכל דבר שצריך נטילת ידים:
+
+Mishnah 6
+
+<b>מי תמצית שלא פסקו.</b> ההרים מזחילתן ועדיין הן מבצבצין מימי הגשמים שירדו עליהן, אלו מבטלים הטפה הראשונה הטמאה שהיתה בגבא. לפיכך שתה טמא ושתה טהור כל זמן שלא פסקו, טהור, דמים טמאים שנפלו שם, נטהרו. וזו היא המעלה, דהני דלעיל לא עלתה טבילה למים הטמאים, ואילו הכא עלתה. אבל אין כשרים לטבילת אדם וכלים וידים:  
+
+Mishnah 7
+
+<b>טובליו.</b> בני אדם כל גופו:
+<b>ומטבילין.</b> הכלים, והידים למידי דבעי טבילת ידים ולא סגי בנטילה, כגון לקודש:
+<b>מעין.</b> שמימיו נובעים, והמים הנובעים מעטים מן המים שאובין ששפכו בתוכו:
+<b>שוה למקוה לטהר באשבורן.</b> ולא בזוחלין. דקיי״ל מעין מטהר בזוחלין ומקוה מטהר באשבורן, והאי משום מים שאובים מרובים שבו שוה למקוה לטהר באשבורן ולא בזוחלין:
+<b>ולמעין להטביל בו בכל שהוא.</b> ולא בעי ארבעים סאה כמקוה, דאין מקוה מטהר בפחות מארבעים סאה, והאי מטהר בכל שהוא כמעין:  
+
+Mishnah 8
+
+<b>מים מוכין.</b> מים נובעים שהן מלוחים או חמים:
+<b>שהן מטהרים בזוחלין.</b> ואילו מעין שמימיו מועטים דלעיל אינו מטהר בזוחלין אלא באשבורן:
+<b>מים חיים.</b> נובעים שאינן מוכין:
+<b>שהן טבילה לזבים.</b> דכתיב (ויקרא ט״ו:י״ג) ורחץ את בשרו במים חיים:
+<b>והזייה למצורעים.</b> דכתיב בהו (שם י״ד) אל כלי חרש על מים חיים:
+<b>וכשרים לקדש בהן מי חטאת.</b> דכתיב בהו (במדבר י״ט:י״ז) מים חיים אל כלי:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הטמא שירד לטבול.</b> ספיקו טמא. דאוקי גברא אחזקתיה ובחזקת טומאה הוא:
+
+Mishnah 2
+
+<b>בין ברשות היחיד בין ברשות הרבים טמאות.</b> אע״ג דספק טומאה ברשות הרבים ספיקו טהור, הרי ספק טהרה הוא ולא ספק טומאה:
+<b>בטומאה חמורה.</b> באב הטומאה שמטמאתו מן התורה:
+<b>טומאה קלה.</b> דרבנן:
+<b>אכל אוכלים טמאים.</b> אכל חצי פרס מאוכלים טמאים, או שתה רביעית משקין טמאין, נפסל גופו מלאכול בתרומה, ופוסל את התרומה מדרבנן. וכולן משמונה עשר דבר שגזרו בו חכמים, וכולן מפורשים פרק קמא דשבת:
+<b>ואפילו טבל.</b> דהשתא איכא תרתי לריעותא, שמא לא טבל כלל, ואפילו טבל, שמא קודם טבילה נתחסר, אפילו הכי ספיקו טהור:
+<b>רבי יוסי מטמא.</b> ואפילו בטומאה דרבנן. משום דגברא בחזקת טומאה:
+<b>אבל ספיקו ליטמא ולטמא.</b> כגון ספק אכל אוכלים טמאים או לא אכל, הרי ספיקו ליטמא. או ודאי אכל אוכלים טמאים, ספק נגע בככר של תרומה ספק לא נגע, הרי ספיקו לטמא, בהני מטהר רבי יוסי, דאין כאן חזקת טומאה. ואין הלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>ספק מים שאובים שטיהרו חכמים.</b> במסכת טהרות פרק הזורק טומאה, תמן תנינן, אלו ספיקות שטיהרו חכמים ספק מים שאובין למקוה:
+<b>ספק נפלו.</b> שלשה לוגין מים שאובים במקוה חסר:
+<b>ספק יש בהן ארבעים סאה.</b> כלומר ספק היה במקוה ארבעים סאה כשרים קודם שנפלו השאובין, דשוב אין השאובין פוסלין אותו:
+<b>שיש לו במה יתלה.</b> שיש לו מקום לתלות נפילתן שלא גרמו לו פסול:
+<b>שאין לו במה יתלה.</b> דמה נפשך בהי מינייהו דנפל פסלוהו, הלכך שניהם פסולין. והאי דמטהרינן הכא ספק מים שאובין במקום שיש לו במה לתלות, היינו משום דשאובין דרבנן. והא דתניא בתורת כהנים אך מעין ובור מקוה מים, מה מעין בידי שמים אף מקוה בידי שמים, אסמכתא בעלמא היא:
+
+Mishnah 4
+
+<b>בתחילה.</b> שלא היה במקוה מים כלל כשנפל בו רביעית מים שאובין, ונשלם אחר כך שיעורו במי גשמים:
+<b>על פני המים.</b> לאחר שהיו בו הרבה מים כשרים:
+<b>וחכמים אומרים.</b> והלכה כחכמים:
+
+Mishnah 5
+
+<b>של לוג לוג.</b> לוג אחד בכל גומא:
+<b>עד שלא הגיעו לגומא שלישית כשר.</b> דהוי ליה כמקוה שלם שנפלו לתוכו שלשה לוגין מים שאובין דלא פסלוהו, והכא נמי הואיל והיו במקוה ארבעים סאה קודם שהגיעו המים לגומא שלישית, לא נפסל המקוה:
+<b>כמקוה סמוך למקוה.</b> כמקוה כשר הסמוך לשאוב, שזה עומד בכשרותו וזה עומד בפסלותו, והכא נמי המים שבגומות כעומדים בפני עצמם חשיבי ולא כמעורבין. ואין הלכה כר׳ שמעון:
+
+Mishnah 6
+
+<b>המסנק.</b> כמו המסלק. שמסלק את הטיט לצד אחד. ולא שתלש הטיט מן המים, אלא בתוך המים סילקו לצד אחד. שאם תלשו מן המים נחשב כשאוב, ואם משכו ממנו שלשה לוגין פוסל את המקוה. ודוקא כשאין במקוה ארבעים סאה, הוא דשלשה לוגין מים שאובין פוסלין את המקוה. אבל אם היו בו ארבעים סאה, אין כל מים שאובין שבעולם פוסלין אותו:
+<b>ור׳ שמעון מכשיר.</b> משום דאין מתכוין לשאיבה אלא לסלק את הטיט למקום אחד. ואין הלכה כר׳ שמעון:
+
+Mishnah 7
+
+<b>לנגבן.</b> תרגום והנה חרבו, והא נגובו. ודוקא לנגבן, שלא נתכוין לקבל המים, לכך לא נעשו שאובים, דכתיב אך מעין ובור, מה מעין שאין בו תפיסת ידי אדם, אף בור שאין בו תפיסת ידי אדם:
+<b>אם עונת גשמים היא.</b> שנתקשרו שמים בעבים וירדו גשמים:
+<b>אם יש בו כמעט מים בבור</b> גרסינן. ולא גרסינן או:
+<b>ישבר.</b> הקנקנים ויפלו המים שבתוכן לבור, דהמשכה היא, כיון שמתוך כלים שבורים נופלים לבור:
+<b>ואם לאו.</b> שאינה עונת גשמים, אי נמי שאין מים בבור:
+<b>לא ישבר.</b> דאם אינה עונת גשמים הרי לא יוכל לעשות מקוה מן המים שבקנקנים בלבד, דסבירא ליה לרבי אליעזר שאובה שהמשיכוה כולה או רובה, פסולה. אבל כשהיא עונת גשמים, ישבר להמשיך אלו המים ויתמלא רוב המקוה במי גשמים. וכשאין בו מים כלל, לא ישבר אע״פ שהיא עונת גשמים, שמא יפלו מן המים לבור רביעית קודם שבירה. ור׳ אליעזר לטעמיה דאמר לעיל רביעית מים פוסלים את המקוה (לכתחילה):
+<b>[בתחילה] רבי יהושע אומר בין כך ובין כך ישבר.</b> דקסבר שלשה לוגין פוסלין את המקוה בין בתחילה בין בסוף, ולא רביעית, ולא חיישינן שמא יפלו לבור שלשה לוגין קודם שבירה. ואף על גב דלאו עונת גשמים היא, ישבר, דיכול להמשיך עד שיעור מקוה, דקסבר שאובה שהמשיכה כולה, טהורה. ואין הלכה כר׳ אליעזר:
+<b>או יכפה.</b> שכופה הקנקנים שעל הגג שלא יפלו המים מתוכן לבור, אלא יפלו לצד אחר ומשם נמשכים לבור:
+<b>אבל לא יערה.</b> שאם הגביה הקנקנים ועירה אותן, נעשו כמים שאובין, שהרי יש בהן תפיסת ידי אדם:  
+
+Mishnah 8
+
+<b>הסייד.</b> אומן הסד את הבור בסיד כדי שיחזיק מימיו, ודרכו להביא הסיד לבור בעציץ, ואותו בור היו בו מים כשרים ונשקע העציץ לתוך המים ונתמלא:
+<b>אם היו המים צפים על גביו כל שהו ישבר.</b> שלא נשאבו המים, דכל שעה הן מעורבין. אבל אם היה מעלה העציץ בידו היו נפסקים ונעשים תלושין:
+<b>ואם לאו.</b> שאין המים צפים על גביו:
+<b>לא ישבר.</b> וכשאינה עונת גשמים איירי. דאם היה עונת גשמים כיון דאיכא מים בבור ישבר, כדאמרן:
+<b>רבי יהושע אומר בין כך ובין כך ישבר.</b> דיכול להמשיך, כדפרישנא לעיל:
+
+Mishnah 9
+
+<b>המסדר קנקנים בבור ונתמלאו אף על פי שבלע הבור את מימיו.</b> ואין מים בבור אלא אלו שבקנקנים:
+<b>הרי זה ישבר.</b> כר׳ יהושע דאין רביעית פוסל, ומשבר את הקנקנים ועושה מקוה בתחילה:
+
+Mishnah 10
+
+<b>רבי יהושע אומר בטיט ובמים.</b> כשהמים צפים על גבי הטיט ואפילו רגליו שוקעות בטיט מטבילין לר׳ יהושע, מפני שהמים מקדימים. ור׳ אליעזר לית ליה האי סברא. אבל אם היה מטביל כלי קטן במים הצפים על גבי הטיט, בהא מודה ר׳ אליעזר דעלתה לו טבילה, כיון שלא היה שוקע בטיט כלל ומצטרף להשלים ארבעים סאה. והלכה כרבי יהושע:
+<b>שהקנה יורד מאליו.</b> שהוא רך ונימוח כל כך שאם ישימו בו קנה ישקע בטיט מאליו:
+<b>מקום שאין קנה המדה עומד.</b> קנה שמודדין בו אינו עומד מאליו בתוכו, וזה אינו רך ונימוח כראשון:
+<b>משקולת.</b> בדיל של הבנאים. וכל השיעורין הללו כל אחד מוסיף בקושי הטיט ועביו, שהראשון רך מכולם, והשני קשה הימנו, והשלישי קשה הימנו, וכן כולם:
+<b>בפי חבית.</b> שפיה צר וקטן. ואם הטיט רך כל כך שיכול לישפך ולהיכנס בפי הצר של חבית, עלתה לו טבילה:
+<b>שפופרת הנוד.</b> שפופרת של קנה שמניחין על פי הנוד ששופכים לתוכו. ושיעור הנקב של שפופרת הנוד, שיהיו חוזרות בו שתי אצבעות בינוניות, שהן רוחב שתי אצבעות הראשונות של פס היד, לא הגודל:
+<b>הנמדד בלוג.</b> כל זמן שהוא רך כל כך שהוא נמדד בלוג והוא כלי שמחזיק שש ביצים, הוא נמדד עם המקוה וטובלין בו. והלכה כרבי יהודה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>רבי יוסי אומר.</b> ולזה לוג ומחצה ונתערבו. והרי יש כאן שלשה לוגין מים שאובין שהן פוסלין את המקוה, אע״פ כן כשרין:
+<b>שלא נקרא עליהם שם פסול.</b> שאם היו מוסיפין מים כשרין בכל אחד עד תשלום שיעור של מקוה, היה כל אחד מהן כשר:
+<b>ונחלק לשנים.</b> והוסיפו בכל אחד מים כשרים עד שיש בכל אחד מהם כשיעור מקוה:
+<b>פסול.</b> כל אחד מהן:
+<b>וחסר אפילו קרטוב.</b> לאחר שנפלו עליו שלשה לוגין מים שאובין מצומצמים נחסר ממנו אפילו קרטוב של מים:
+<b>כשר.</b> להוסיף עליו מים ולהשלימו לשיעור מקוה. שאי אפשר שבאותו קרטוב שחסר, לא חסר מעט מן השלשה לוגין, ונמצא שלא היה בו שלשה לוגין מים שאובין:
+<b>קרטוב.</b> חלק מס״ד בלוג:
+<b>עד שיצא ממנו מלואו.</b> המים שהיו בו תחילה כשנפלו בו שלשה לוגין מים שאובין:
+<b>ועוד.</b> מעט יותר כדי לחסר משלשה לוגין. כגון מקוה שהיו בו עשרים סאה מים כשרים ונפלו לתוכו שלשה לוגין מים שאובין ונתמלא אח״כ מי גשמים, לעולם הוא בפסולו עד שיוציא ממנו עשרים סאה שהיו שם תחילה, ועוד מעט יותר, למעט שלשה לוגין:
+
+Mishnah 2
+
+<b>שיעמיד בחצר ארבעים סאה.</b> מקוה כשר למטה מן הפסול, ופותקן לכשר כדי שיתחברו, ויטהר העליון הפסול מן התחתון הכשר, דאמרינן גוד אסיק. וכל שכן אם הכשר למעלה והפסול למטה, דאמרינן גוד אחית:
+<b>אא״כ פסק.</b> שפסקו מימיו ויצאו ממנו מלואו ועוד כדאמרן. ויש גורסים אא״כ פקק, כלומר אא״כ סתם על המקוה אשר עשה עד שלא יגע אחד באלה המים. וגירסא ראשונה נראה לי עיקר. ואין הלכה כר׳ אלעזר בן עזריה:
+
+Mishnah 3
+
+<b>והאמה נכנסת לו.</b> כגון מי גשמים שבאו מן המדרון ונכנסים לו:
+<b>הסוחט את כסותו.</b> והמים שהיו נבלעים בו חשיבי מים שאובים, וכשהוא סוחטן לתוך הבור הן באין ממקומות הרבה שמכאן ומכאן לבגד:
+<b>והמערה מן הצרצור.</b> כלי חרס שעושין על פיו שבכה כמין מכבר מעשה רשת, והמערה ממנו מטיל המים ממקומות הרבה:
+<b>ר׳ עקיבא מכשיר.</b> קסבר דאין שלשה לוגים מים שאובין פוסלין את המקוה אא״כ מטילן למקוה מכלי אחד וממקום אחד, משא״כ בכסות וצרצור:
+<b>וחכמים פוסלים.</b> דסברי שלשה כלים מצטרפין:
+<b>לא אמרו מטילין אלא מטיל.</b> כל זה קיבל ר׳ עקיבא מרבותיו, דכלי המטיל שלשה לוגין מים למקוה פוסל את המקוה:
+<b>ולא כך אמרו אלא שנפלו.</b> ולא שנא מכלי אחד או מכלים הרבה. ואין הלכה כר׳ עקיבא:
+
+Mishnah 4
+
+<b>מכלי אחד משנים וכו׳</b> סיומא דמלתייהו דרבנן היא:
+<b>תשעה קבין מים.</b> בעל קרי חולה שאינו יכול לטבול, אם נתנו עליו תשעה קבין מים, טהור. ואשמעינן מתניתין דלא שנא מכלי אחד לא שנא משנים או שלשה כלים:
+<b>וכן טהור שנפלו על ראשו ועל רובו שלשה לוגין מים שאובין.</b> דפוסל את התרומה, כדאמרינן פרק קמא דשבת [דף יג], הני שלשה לוגין משנים או שלשה כלים מצטרפין, מארבעה אין מצטרפין:
+<b>במה דברים אמורים.</b> דמשנים ושלשה כלים מצטרפין:
+<b>בזמן שלא נתכוין לרבות.</b> אמקוה קאי, שלא נתכוין להוסיף עליו כדי להרבות בו מים:
+<b>אפילו קרטוב.</b> שיעור מועט, אחד מס״ד בלוג:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>המניח כלים תחת הצנור.</b> מרזב שמי גשמים נכנסים בו ויורדים דרך פיו למקוה. והכא מיירי בצנור של עץ שקבעו ולבסוף חקקו, דהואיל ולא היה תורת כלי עליו כשקבעו, אע״פ שחקקו אחרי כן לא חשיבי המים שבתוכו מים שאובים, הואיל ולא היה תורת כלי עליו בתלוש:
+<b>ואחד כלים קטנים.</b> דלא תימא דלא חשיבי:
+<b>אפילו כלי גללים.</b> דלא חשיבי כלים לענין טומאה, חשיבי כלים לפסול את המקוה, אפילו אם שברם או כפה אותם, דלא דמי למניח קנקנים בראש הגג לנגבן:
+<b>ובית הלל מטהרין בשוכח.</b> בפרק קמא דשבת בגמרא, מוקמי פלוגתייהו כשהניחן תחת הצנור בשעת קישור עבים ונתפזרו ושכחן וחזרו ונתקשרו, דבית שמאי סברי משום פיזור עבים לא נתבטלה מחשבתו הראשונה, דגלי דעתיה שרצה שיפלו לתוכן. ובית הלל סברי בטלה מחשבתו, דכי נתפזרו, אסח דעתיה, דקסבר לא ירדו גשמים עוד. אבל הניחן תחת הצנור בשעת קישור עבים ואיחרו הגשמים לבוא ויצא למלאכתו ושכחן, דברי הכל הואיל ומתחילה לכך נתכוין לא בטלה מחשבתו בשכחתו. ואם הניחן בשעת פיזור עבים, דברי הכל טהורים, שלא נתכוין מתחילה לכך:
+<b>בשוכח בחצר שהוא טהור.</b> בחצר שלא תחת הצנור, ונתמלאו מן הנוטפין ונפלו למקוה. דדוקא תחת הצנור הוא דפליגי בית שמאי, דגלי דעתיה דרצה שיפלו לתוכן, ומשום פיזור לא בטלה מחשבה קמייתא. אבל מניח בחצר, אפילו בשעת קישור, לא מוכחא מעיקרא מחשבתו קמייתא שפיר, הלכך בטלה כשנתפזרו:
+<b>עדיין מחלוקת במקומה עומדת.</b> שלא עמדו למנין על כך ולא רבו תלמידי בית שמאי:
+
+Mishnah 2
+
+<b>המניח טבלא תחת הצנור.</b> להמשיך המים למקוה:
+<b>אם יש לה לבזבז.</b> שפה סביב מארבע רוחותיה, כדי שיהיה לה בית קיבול:
+<b>פוסלת את המקוה.</b> דהוו להו מים שאובים. ומשום צנור לא היה מפסיל מקוה, דאיירי בצנור שקבעו ולבסוף חקקו כדפרישית:
+<b>זקפה לידוח.</b> כדי שתודח מטנופת שבה:
+<b>אינה פוסלת את המקוה.</b> דלא קיימא כדרך קבלתה:
+
+Mishnah 3
+
+<b>החוטט בצנור.</b> דרך צנור להיות פתוח משני צדדים, ואין פוסל את המקוה אא״כ חקק בו חקק מעט כדי לקבל צרורות המעכבים הלוך המים, וכשחקקו ולבסוף קבעו איירי, הואיל והיה עליו תורת כלי כשהיה תלוש, הרי המים העוברים בו שאובים הן ופוסלים את המקוה:
+<b>ובשל חרס.</b> לא חשיב כלי אא״כ יש לו בית קיבול של רביעית:
+<b>לא אמרו רביעית אלא בשברי החרס.</b> דוקא בכלי חרס לאחר שנשבר בעינן שיהא השבר מחזיק רביעית. אבל מתחילתו אפילו כל שהוא חשוב כלי. ואין הלכה כר׳ יוסי:
+<b>מתחלחלים.</b> מתגלגלים בתוך בית קיבול, שאינם מהודקים בו אע״פ שנתמלא מהם אלא מתנענעים אילך ואילך. לשון ותתחלחל המלכה (אסתר ד׳):
+<b>פוסלין את המקוה.</b> דלא נתבטל קיבולו:
+<b>ירד לתוכו.</b> לתוך בית קיבולו:
+<b>עפר ונכבש.</b> שהעפר נקבע ונעשה מהודק יפה והמים עוברים עליו. תרגום במסלה נעלה (במדכר כ׳) באורח כבישא נסק:
+<b>כשר.</b> דאין כאן בית קיבול:
+<b>סילון וצינור ומרזב.</b> אחד הוא:
+<b>שהוא צר מכאן ומכאן.</b> משני פיותיו, ממקום שהמים נכנסים בו וממקום שיורדים ממנו למקוה:
+<b>ורחב באמצע.</b> אפילו הכי לא חשיב לקבלה כל זמן שלא חקק בו לקבל צרורות:
+
+Mishnah 4
+
+<b>מים שאובים.</b> שהן פסולים למקוה.
+<b>ומי גשמים.</b> הכשרים. 
+<b>שנתערבו בחצר או בעוקה.</b> גומא שהמים מתקבצים בהן, או על מעלות המערה, ומשם נמשכו וירדו למקוה:
+<b>אם רוב מן הכשר.</b> כגון שכ״א סאה מהן מי גשמים. וי״ט מים שאובין, כשר:
+<b>היו מקלחין בתוך המים.</b> שלא ירדו למקוה על ידי המשכה דרך החצר והעוקה ומעלות המערה, אלא מן הכלים עצמן היו מקלחין לתוך המקוה:
+<b>ואם לאו פסול.</b> דשלשה לוגין מים שאובים פוסלים כשנפלו למקוה שלא כדרך המשכה. אבל דרך המשכה אין פוסלין עד שיהיו הרוב מים שאובים, אפילו המים שאובין בפני עצמן שלא נתערבו בכשרים, אין פוסלין דרך המשכה אלא ברוב. כגון מקוה שיש בו כ״א סאה מי גשמים, ממלא בכתף וממשיך לתוכו י״ט סאה מים שאובים וכשר, הואיל והרוב מים כשרים. וכן הלכה:  
+
+Mishnah 5
+
+<b>השוקת.</b> אבן חלולה שעל שפת המעין, והמים נכנסין לה דרך חור שבדופנה, ומשקין בה הבהמות:
+<b>אין ממלאים ממנה.</b> מים למי חטאת:
+<b>ואין מקדשין בה.</b> אין נותנים אפר פרה על המים שבתוכה, דאינה חשובה כלי. והכא מיירי בסלע מחובר שחקקו, ואפילו תלוש שחיברו ולבסוף חקקו, הואיל ולא היה עליו שם כלי בתלוש אינו חשוב כלי:
+<b>ואינה צריכה צמיד פתיל.</b> אם היא באוהל המת, מצלת על מה שבתוכה בכיסוי לבד בלא צמיד פתיל, לפי שאינה חשובה כלי אלא כבור ודות שמצילים על מה שבתוכם בכיסוי לבד:
+<b>ואינה פוסלת את המקוה.</b> אם נפלו מי גשמים מתוכה למקוה אין נחשבים מים שאובים לפסול את המקוה:
+<b>וכמה יהא בנקב.</b> לבטלה מתורת כלי שלא תפסול את המקוה מטעם שאיבה:
+<b>כשפופרת הנאד.</b> ושיעורו שיהיו שתי אצבעות של יד הסמוכות לגודל חוזרות ברחבן בריוח בתוך הנקב:
+<b>שוקת יהוא.</b> כך היתה נקראת:
+<b>וכל טהרות של ירושלים נטבלים על גבה.</b> שמטבילים בתוכה ועושים טהרות. ולא היה בשוקת ארבעים סאה, אלא מקוה שלם היה בצדה, ומי השוקת מתערבים בו דרך נקב כשפופרת:
+<b>עד שתפחת רובה.</b> אפילו יש בנקב כשפופרת הנאד, לעולם תורת כלי עליה עד שתשבר רובה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>מעין שהעבירו על גבי השוקת.</b> שהוא כלי. ולא שוקת שבסלע:
+<b>פסול.</b> להטביל במים שבתוך השוקת ובמים שיוצאים ועוברים מן השוקת לחוץ, הואיל ומי המעין כולם שופכים לתוך השוקת. אבל אם מי המעין עוברים על שפת השוקת כל שהוא, אף על פי שמקצתם עוברים בתוך השוקת, כשר להטביל במים שעל שפת השוקת או חוצה לה, דמעין מטהר בכל שהוא:
+<b>והפסיקו.</b> שאין מי הבריכה מחוברין למעין:
+<b>הרי הוא כמקוה.</b> ואין מטהר בכל שהוא, עד שיהא שם ארבעים סאה:
+<b>חזר והמשיכו.</b> שחיבר מי המעין לבריכה:
+<b>פסול לזבים.</b> דכבר פסק חיותן. וזבים ומצורעים ומי חטאת כתיב בהו מים חיים:
+
+Mishnah 2
+
+<b>העבירו על גבי כלים.</b> שהעביר המעין על דופני הכלי מבחוץ:
+<b>הרי הוא כמו שהיה.</b> לטהר בזוחלים ובכל שהוא:
+<b>הרי הוא כמקוה.</b> דבעי ארבעים סאה ובאשבורן:
+<b>ובלבד שלא יטביל על גבי ספסל.</b> גזירה שמא יטביל בכלים. והלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>שהוא מושך כנדל.</b> שמימיו זוחלים במקומות הרבה, כשרץ זה שמרבה רגלים, וקורין לו בלע״ז צנטופיד״י:
+<b>ריבה עליו.</b> מים שאובים, עד שנמשכו ונתגדלו המקומות שמימיו זוחלים שם:
+<b>הרי הוא כמו שהיה.</b> המקומות הללו מטהרים בזוחלים ובכל שהוא כמו שהיו בתחילה:
+<b>היה המעין עומד.</b> ולא היו מימיו נזחלים, וריבה עליו מים שאובים ונתגדל המעין עד שמימיו נזחלים אילך ואילך מחמת המים שאובין:
+<b>שוה וכו׳ למעין.</b> המקומות הללו שהמים נזחלים בהם, שוין למעין שמטהרים בכל שהן, ושוים למקוה שאין מטהרים בזוחלין אלא באשבורן. פירוש אחר, ריבה עליו והמשיכו, הרחיב הבריכות שהיו מושכות מים מן המעין ההוא והגדילן, הרי הוא כמות שהיה, דבמקום שהיו מימיו זוחלים קודם שריבה עליהן והרחיבן, שם מטהר בזוחלין, ומן הצדדים אין מטהר אלא באשבורן. אבל אם לא היו מימיו זוחלים אלא עומדים, וריבה עליו, שהרחיב מקום עמידתן, והמשיכם, שעשה מקום עמידתן זוחלין, שוה למקוה לטהר באשבורן, ואין מטהר בזוחלין, מאחר דעיקר מקום המעין אינן זוחלין:
+
+Mishnah 4
+
+<b>הים הגדול כמקוה.</b> לא קרא הכתוב מקוה אלא לים הגדול, דביה משתעי קרא במעשה בראשית, ששם נקוו כל מימי בראשית:
+<b>ולא נאמר ימים.</b> בלשון רבים, אלא מפני שמעורבין בו מיני ימים הרבה, שכל הנחלים הולכים אליו:
+<b>רבי יוסי אומר כל הימים.</b> וים הגדול נמי תורת מעין עליהם לענין שהם מטהרין בזוחלין, מפני שהנחלים הולכים וזוחלין עליהם. אבל פסולין הן לתורת מים חיים, שהכתוב קראן מקוה. והלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>הזוחלין.</b> כגון נהרות שהן זוחלין, הרי הן כמעין ומטהרין בזוחלין ובכל שהן:
+<b>והנוטפים.</b> כגון מי גשמים:
+<b>כמקוה.</b> לטהר בארבעים סאה ובאשבורן:
+<b>שהם כשרים.</b> כזוחלין. הואיל ונוטפין מועטים. ואפילו במקום שאין כדי טבילה בזוחלין אלא אם כן נוטפין משלימים להם:
+<b>ונוטפין שעשאן זוחלין.</b> כגון מקוה שפרץ על שפתו ומימיו יוצאין וזוחלין:
+<b>סומך אפילו מקל.</b> או קנה, או זב או זבה סומכין ביד או ברגל, וסותמין מקום יציאת המים עד שיעמדו המים במקום אחד ונעשים אשבורן, ויורד הטמא וטובל:
+<b>כל דבר שהוא מקבל טומאה.</b> לא מיבעיא זב וזבה שהן טמאין, שאינן יכולים לסתום מקום יציאת המים בידיהם או ברגליהם כדי להעמיד המים ולעשותן אשבורן, אלא אפילו טהור גמור, הואיל והוא מקבל טומאה:
+<b>אין מזחילין בו.</b> כלומר אין מעמידין בו מקום הזחילה כדי שיעשה אשבורן ויוכל לטבול בו. וטעמא דרבי יוסי, דאמר קרא מקוה מים יהיה טהור, הוייתן תהא על ידי טהרה. והלכה כרבי יוסי:
+
+Mishnah 6
+
+<b>גל שנתלש.</b> מן הים שהולך וסוער:
+<b>ונפל על האדם ועל הכלים טהורים.</b> לחולין בלבד, דחולין לא בעו כונה. אבל למעשר שני ולתרומה, לא טהר הטובל עד שיכוין:
+<b>טובלין.</b> איש ואשה:
+<b>ומטבילין.</b> כלים או ידים במקום שצריך טבילת ידים, כגון לקודש דלא סגי בנטילה:
+<b>חריצין.</b> רחבים ומרובעים כמערה, אלא שאינן מקורין:
+<b>נעיצין.</b> קצרים מלמטה ורחבים מלמעלה:
+<b>פרסת חמור.</b> והוא הדין פרסת כל בהמה:
+<b>המעורבת בבקעה.</b> גומא שנעשית בקרקע על ידי פרסת רגל של בהמה ונתקבצו בה מים, והיא מעורבת למקוה של ארבעים סאה על יד נקב כשפופרת הנוד, מטבילין בה:
+<b>חרדלית.</b> כמו הר דלית זרם מים הבאים מדליו של הר, פירוש מגובה ההר ואפילו אין מתחלתן ועד סופן אלא ארבעים סאה מטבילין בהן לבית שמאי.
+<b>ובית הלל אומרים אין מטבילין.</b> עד שיהיו ארבעים סאה במקום אחד, שאין חרדלית מטהרת אלא באשבורן:
+<b>שגודר כלים וטובל בהם.</b> עושה מחיצה בכלים כדי שיעכבו הילוך המים ולא יהיו זוחלין, וטובל באותן המים שבתוך מחיצת הכלים שהן כמי מקוה 
+<b>וכלים שגדר בהן לא הוטבלו.</b> לפי שלא הוטבל כל הכלי במים שבתוך המחיצה, כי אם הצד שכלפי החרדלית ולא צד שכלפי חוץ. ואי קשיא, והא אמר ר' יוסי לעיל כל דבר שהוא מקבל טומאה אין מזחילין בו, והיכי פליג אבית הלל שמודים שגודר כלים וטובל בהן. יש לומר, דהאי ומודים אסיפא קאי, דאמר וכלים שגדר בהן לא הוטבלו, והכי קאמר, מודים בית שמאי לבית הלל שהגודר כלים וטבל בהן, כלים שגדר בהן לא הוטבלו. אבל בית הלל לעולם סברי שאין גודר כלים וטובל בהן, כר׳ יוסי דאמר כל דבר שהוא מקבל טומאה אין מזחילין בו. והכי משמע בתוספתא:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>כל המעורב.</b> חורי המערה. חורין שבתוך המקוה. ומשום שרוב טבילות שלהן במערות, קרי למקוה מערה:
+<b>כמה שהן.</b> אע״פ שאין נקובין כשפופרת הנוד:
+<b>עוקת המערה.</b> גומא שבשולי המקוה, אין מימיה נחשבין עם מימי המקוה שלמעלה מהן להיות כשרי לטבול בהן, אלא אם כן יש ביניהן כשפופרת הנוד לחברן:
+<b>אמר ר׳ יהודה אימתי.</b> לא בא ר׳ יהודה לחלוק אלא לפרש:
+<b>בזמן שהיא מעמדת את עצמה.</b> כשבא לטבול בעוקה, העוקה היא מעמדת את עצמה, ואין הגג המפסיק בינה ובין המערה נופל מאליו:
+<b>אבל אם אינה מעמדת את עצמה.</b> ובשעה שבא לטבול, נופל גג העוקא, שהוא תחתית המקוה, ומתערבים מימי המערה במי העוקה:
+<b>מטבילין בה כמו שהיא.</b> אפילו אין בנקב כשפופרת הנוד:
+
+Mishnah 2
+
+<b>והטבילן הרי אלו טהורים.</b> ואפילו אין פי הדלי רחב כשפופרת הנוד. וכגון שהדלי עצמו טמא וצריך טבילה, דמגו דסלקא ליה טבילה לדלי, סלקא ליה נמי למה שבתוכו:
+<b>ואם לא טבל.</b> גרסינן. כלומר ואם הדלי טהור ואינו מטבילו, שאינו צריך טבילה:
+<b>עד שיהו מעורבין כשפופרת הנוד.</b> אין הכלים שבתוכו טהורים עד שיהיה בפי הדלי כשפופרת הנוד:
+
+Mishnah 3
+
+<b>בזה עשרים ובזה עשרים.</b> מים כשרים, ובשלישי עשרים סאה מים שאובין:
+<b>וטבלו ונתערבו.</b> על ידי טבילתן צפו המים והשיקו ונתחברו שלשתן זה בזה:
+<b>המקואות טהורים.</b> אפילו השאוב. שהרי שני הכשרים מתערבים יחד ויש כאן שיעור מקוה ארבעים סאה מים כשרים, וכשמתחבר להן השאוב שהמים צפין על גביהן מחמת הטובלים, הוכשרו מימיו לטבילה:
+<b>היה השאוב באמצע.</b> מחמת שהשאוב מפסיק בין שנים החיצונים הכשרים, אין הכשרים מתערבין זה עם זה:
+<b>המקואות כמות שהיו.</b> שהכשרים כשרים להקוות עליהן להשלים ארבעים סאה כשרים, והשאוב אין כשר להקוות עליו. ואע״פ שמימי השאוב מתערבים עם כל אחד, לא מיפסלי להקוות עליהן, דדרך המשכה נתערבו ולא נפלו מן הכלי לכשרין, ומה שירדו ממנו לכל אחד, נתבטל ברוב קודם שירדו למקוה:
+
+Mishnah 4
+
+<b>שהיו בהן שלשה לוגין מים.</b> בלועין ודבוקין בהן, אבל אינן נראין בעין, הלכך לא גזרו רבנן דאין זה מקרי נפלו:
+
+Mishnah 5
+
+<b>השידה והתיבה.</b> כלים גדולים של עץ ומונחים בתוך מקוה כשר:
+<b>אלא אם כן היו נקובים כשפופרת הנוד.</b> דומיא דעוקה דאמרינן לעיל שצריך שתהא נקובה כשפופרת הנוד:
+<b>בכלי גדול.</b> כגון בר תשעה טפחים או יותר, דמיעוטו הוי ארבעה טפחים, סגי בנקיבת ארבעה טפחים. ואין הלכה כרבי יהודה:
+<b>שק או קופה.</b> סל עשוי מנצרים של ערבה קלופין:
+<b>מטבילין בהן כמו שהן.</b> אם הן בים. ולא בעו נקיבה כשפופרת הנוד, שכולם מלאים נקבים ובטלים מים שבתוכן לגבי מי מקוה:
+<b>אינן פוסלין את המקוה.</b> משום מים שאובין:
+<b>ומעלין אותן כדרכן.</b> כגון במקוה שיש בו ארבעים סאה מצומצמות דאמרינן לקמן דכר וכסת של עור כיון שהגביה שפתותיהם מן המים, המים שבתוכן שאובין, כיצד יעשה, מטבילן ומעלה אותן דרך שוליהן, ובשק וקופה לא חיישינן, דלא חשיבי מים שבתוכן שאובין לפסול את המקוה:
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+<b>עירוב מקואות.</b> מקוה חסר שבצד מקוה שלם. אי נמי, בזה עשרים סאה ובזה עשרים סאה ומתערבין המים דרך חריץ או נקב, שיעורו לצרפן ולהכשירן כאילו יש בכל אחד ארבעים סאה:
+<b>כשפופרת הנוד כעביה וכחללה.</b> של קנה שנותנין בפי הנוד:
+והיינו <b>כשתי אצבעות חוזרות למקומן.</b> מתהפכות בריוח בחלל הנקב. ושתי אצבעות שאמרו הם שתי אצבעות הסמוכות לגודל, הראשונות שבפס היד, דהיינו אצבע ואמה:
+<b>מפני שהיא מן התורה.</b> חיוב הטבילה במקוה מים הוי מן התורה:
+<b>וכן כזית מן המת.</b> ספק יש בהן כשיעור ספק אין בהן כשיעור, ספיקן טמא. ודוקא ברשות היחיד. אבל ברשות הרבים, ספיקן טהור. ואע״ג דאפילו בדרבנן ספק טומאה ברשות היחיד ספיקו טמא, מכל מקום הכא אילו הוו שיעורי דרבנן, היינו מטהרין אותו:
+<b>כל שיעמוד.</b> בין עפר בין צרורות בין יבחושים אדומים הגדלין במים, אם עומדין על פי הנקב ממעטין בשפופרת הנוד ואין המקואות מתערבין:
+<b>כל שהוא מבריית המים.</b> כגון יבחושים אדומים. ואין הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 8
+
+<b>העליון מן התחתון.</b> כגון שהיה העליון מים שאובים ותחתון מים כשרים:
+<b>והרחוק מן הקרוב.</b> ולא חיישינן שמא בא אדם והפסיק השקתו ולא עלתה לו טבילה:
+<b>מביא סילון של חרס או של אבר.</b> והוא הדין של עץ או של עצם או של זכוכית. אבר, עופרת:
+<b>ומניח ידו תחתיו.</b> של הסילון כדי שלא יצאו מים לחוץ כשהוא מתמלא עד שעה שישיק ויתחברו עם המקוה האחר:
+<b>אפילו כשערה.</b> דהקלו בשאובה שהיא דרבנן. אבל אם היה העליון חסר מכשיעור ובא להכשירו על ידי השקה להשלימו לכשיעור, אין די בהשקה כשערה, דאפילו רבי יהודה דמיקל טפי בפרק ב׳ דגיטין [דף ט״ו], בעי טופח על מנת להטפיח:
+<b>ממלא בכתף.</b> דמאחר שיש במקוה ארבעים סאה מים כשרים, אפילו כל מים שאובין שבעולם אין פוסלין אותו:
+
+Mishnah 9
+
+<b>לשתי.</b> מלמעלה למטה:
+<b>לערב.</b> מימין לשמאל:
+<b>חלוף הדברים.</b> מלמעלה למטה, אין מצטרף. מימין לשמאל, מצטרף. ואין הלכה כרבי יהודה:
+<b>נפרצו זה בתוך זה.</b> היינו מלמעלה בראש הכותל. דדוקא כשנסדק הכותל או ניקב ולמעלה בראשו שלם, הוא דבעינן כשפופרת הנוד, אבל כשנפרץ הכותל בראשו והמים מתחברים שם, סגי ברום כקליפת השום וברוחב כשפופרת הנוד:
+
+Mishnah 10
+
+<b>האביק שבמרחץ.</b> כלי של מתכת משוקע באמבטי ויש בו נקב, דכשנמאסין מי האמבטי מחמת הטבילות פותחים הנקב שבאביק ויוצאים המים שבאמבטי וממשיכין לו מים אחרים נקיים וסותמים הנקב שלא יצאו המים, והמים הנמשכים לאמבטי הן כשרים לטבילה, דלאחר שרחצו בחמין שבמרחץ נכנסים לאמבטי וטובלים שם:
+<b>בזמן שהוא באמצע פוסל.</b> לפי שכל המים גרורים על גביו, ומים הגרורים על גבי כלים הרי אלו פסולים:
+<b>מן הצד אינו פוסל.</b> דאין המים גרורים על גביו, ואין כאן שאוב אלא מה שבתוכו, ושאר המים הוו להו מקוה כשר סמוך לשאוב, ומים שאובין בצד מים כשרים לא פסלי ואף על פי שנוגעים זה בזה:
+<b>אם מקבלת האמבטי רביעית.</b> מים כשרים קודם שיגיעו לאביק, כאילו מקבלת ארבעים סאה דמי, משום דרביעית שיעור מקוה היא מדאורייתא להטביל בה מחטין וצנוריות:
+<b>אם מקבל האביק.</b> כלומר כיון דאביק הוא העשוי לקבלה כל שהוא, פסול בכל ענין שיהיה, בין באמצע, בין מן הצד, בין מקבלת האמבטי רביעית קודם שבא לאביק, בין אינה מקבלת:  
+
+Mishnah 11
+
+<b>המטהרת שבמרחץ.</b> שיקתות המים העשויות במרחץ שנמשכים להם מים צוננים להשתטף בהן כדי לטהר עצמן לאחר שרחצו בחמין, ופעמים שהן שתי שקתות זו בצד זו אלא שהאחת עליונה מחברתה, ויש נקב בכותל שבין שתיהן שהמים יוצאים מזו לזו:
+<b>אם יש כנגד הנקב שלשה לוגין.</b> שהנקב רחב וארוך כשיעור שיכנסו בו שלשה לוגין, נפסלה העליונה מחמת המים שאובין שבתחתונהש דחשיב כאילו המים שכנגד חלל הנקב שאובין הן באמצע העליונה, לא מן הצד, ושלשה לוגין מים שאובין פוסלים כשהן באמצע אע״פ שאין פוסלין מן הצד. ורבותא נקט שהתחתונה מים שאובין והעליונה מים כשרים, שדרך המים לרדח ואין דרכן לעלות, ואעפ״כ נפסל העליון. וכל שכן שיפסל כשיהיה הכשר לצד תחתון:
+<b>כמה יהא בנקב.</b> השתא אתא לאשמועינן כמה שיעורו של נקב שיצאו ממנו שלשה לוגין בבת אחת:
+<b>אחד משלש מאות ועשרים בבריכה.</b> דשלשה לוגין אחד משלש מאות ועשרים [בארבעים] סאה. כיצד, הסאה ששה קבין, והקב ארבעה לוגין, נמצאו ארבעים סאה הן תשע מאות וששים לוג, הרי שלשה לוגין חלק אחד משלש מאות ועשרים בבריכה, כלומר במקוה כשר של ארבעים סאה, ושיערו חכמים שיעור מקוה שמחזיק ארבעים סאה, אמד על אמה ברום שלש אמות, הרי שיעור הנקב המחזיק שלשה לוגין הוא אחד משלש מאות ועשרים מאמה על אמד ברום שלש אמות המחזיק ארבעים סאה. ורמב״ם כתב, שאם היתה הבריכה פחות או יותר מארבעים סאה, מחשבין הנקב בפחות וביותר לפי חשבון זה, כגון אם היה בבריכה עשרים סאה, צריך להיות הנקב אחד ממאה וששים:
+<b>אפילו התחתונה מלאה כשרים והעליונה מלאה שאובין.</b> שדרך מים לירד, אפילו הכי אין שלשה לוגין שאובין שבנקב פוסלין את התחתונה:
+<b>שלא אמרו אלא שלשה לוגין שנפלו.</b> ואין השאובין פוסלין את המקוה עד שיפלו לתוכו. והלכה כרבי יוסי:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>יש מעלין.</b> משלימין לארבעים סאה:
+<b>ולא פוסלין.</b> בשלשה לוגין שאובין. וכולהו מפרש כיצד: 
+<b>הכפור.</b> גשמים שיורדין נקפים:
+<b>גליד.</b> מים שקפאו על פני הארץ או על פני המים:
+<b>טיט הנרוק.</b> טיט רך ורקיק שנעשה כמו רוק:
+<b>אבן הברד כמים.</b> כמים שאובים דאמרינן לקמן פוסלים ולא מעלים. ואין הלכה כרבי יוחנן בן נורי. והלכה כעדותן של אנשי מידבא שעושין מקוה מן השלג אפילו לכתחילה:
+<b>נמצאו מעלין.</b> שהשלימוהו:
+<b>ולא פוסלין.</b> בשלשה לוגין שאובין. שהרי סאה היא הרבה יותר משלשה לוגין, ולא נפסל המקוה בכך:
+
+Mishnah 2
+
+<b>המים.</b> שאובין. בין טמאין בין טהורים:
+<b>מי כבשים.</b> מים שכבשו בהן זיתים או מיני ירקות:
+<b>ומי שלקות.</b> מים ששלקו בהן שלקות:
+<b>והתמד.</b> חרצנים וזגים או שמרים שנתן עליהן מים:
+<b>עד שלא החמיץ.</b> דאם החמיץ, נידון כמי פירות:
+<b>קרטוב.</b> אחד מששים וארבע בלוג:
+<b>פעמים מעלין.</b> כדמפרש, כשיש במקוה ארבעים סאה מים כשרים, ונתן בו סאה מי פירות, ואח״כ נטל סאה ממנו מים ומי פירות מעורבים יחד, הרי כל הסאה של מי פירות שנשארה במקוה משלימים את המקוה:
+<b>פעמים אין מעלין.</b> כדקתני במקוה שיש בו ארבעים סאה חסר אחת:
+
+Mishnah 3
+
+<b>ושינו את מראיו כשר.</b> דהדחת כלים לא חשיבא שינוי מראה:
+<b>ואין פוסלים אותו בשינוי מראה.</b> משום דצבעא לית ביה מששא:
+<b>מוחל.</b> מים היוצאים מן הזיתים:
+<b>ימתין עד שירדו גשמים.</b> דלמלאות בכתף אי אפשר, דבחסר עסקינן, שהוא נפסל בשלשה לוגין:
+<b>ממלא בכתף.</b> דמקוה שלם אין השאובים פוסלים אותו לעולם:
+
+Mishnah 4
+
+<b>אין בו מראה מים ארבעים סאה.</b> אם אין במקוה ארבעים סאה שיש בהן מראה מים, לא יטבול באותו מקוה אפילו באותו צד שיש בו מראה מים. ואם טבל, לא עלתה לו טבילה:
+
+Mishnah 5
+
+<b>ונפלו למקוה לא פסלוהו.</b> הואיל והן נראין כיין, ומי פירות אין פוסלין בשלשה לוגין:
+<b>הכל הולך אחר המראה.</b> אף על פי שאין החלב פוסל המקוה ואין במים שיעור שלשה לוגין לפסול, מ״מ כיון שיש כאן שלשה לוגין שנראין כמים, חשבינן להו כאילו כולן מים. ופוסלין. ואין הלכה כרבי יוחנן בן נורי:
+
+Mishnah 6
+
+<b>השני טמא.</b> דודאי חסר שיעור המקוה בטבילתו של ראשון:
+<b>אף השני טהור.</b> דאמרינן גוד אחית, והוי כאילו המים שהעלה הראשון בגופו הן מחוברין למי מקוה ולא נחסר משיעורו כלום. ופירשו בגמרא דחגיגה [דף י״ט] דלא טיהר רבי יהודה אלא במעלות דרבנן, כגון שהיה טהור לחולין וטבל להיות טהור למעשר, או שהיה טהור למעשר וטבל להיות טהור לתרומה. אבל לעלות מטומאה גמורה לטהרה, דברי הכל טמא. ואין הלכה כר׳ יהודה:
+<b>סגוס.</b> בגד צמר עב, וקורין לו בערבי אלבורנו״ס, ובולע מים הרבה:
+<b>מקצתו נוגע במים טהור.</b> ובמקוה שיש בו מ׳ סאה מצומצמות איירי, וטבל בו אדם לאחר שהטביל בו את הסגוס, טהור האיש הטובל אע״פ שנחסר שיעור מקוה בטבילת הסגוס, מאחר שמקצת הסגוס נוגע במים. ור׳ יהודה היא דסבירא ליה אמרינן גוד אחית:
+<b>המים שבתוכן שאובים.</b> וחוזרים ופוסלים את המקוה בשלשה לוגים. שהרי לא היו בו אלא ארבעים סאה מכוונות ונתחסר כשהגביה שפתותיהן מן המים:
+<b>ומעלה אותם דרך שוליהם.</b> כדי שלא יפלו המים שבתוכן למקוה ויפסלו כל מימיו:
+
+Mishnah 7
+
+<b>הטביל בו את המטה.</b> שרגליה גבוהות, ואי אפשר להטבילה כולה כאחת במקוה קטן כזה ששיערו מצומצם, אא״כ רגליה שוקעות בטיט:
+<b>העבה.</b> שאינו נרוק ואין מטבילין בו:
+<b>שהמים מקדמין.</b> להטביל הרגלים קודם שישקעו בטיט, ובמים הוטבלו:
+<b>שמימיו מרודדים.</b> שאין המים עמוקים, מחמת שהמקוה רחב והמים מתפשטים בכולו. ואע״פ שיש בו ארבעים סאה, אין כל גופו מתכסה במים בבת אחת:
+<b>כובש.</b> לצד אחד של מקוה:
+<b>אפילו חבילי עצים וקנים.</b> ואע״ג דנראה כמקוה שחלקו, אפילו הכי הואיל והמים נכנסין ביניהן, לא הוי חלוק. וכובש דנקט, מפני שהעצים והקנים צפים על פני המים, וצריך לכבוש עליהם אבנים כדי שיכנסו תחת המים:
+<b>היה מוליך ומביא במים.</b> מנענע המים בידיו:
+<b>כיון שעבר הגל.</b> של מים על המעלה של מקוה שהמחט מונח בה וצפו מי הגל על המחט, טהורה. ולפי שהמחט דקה וקטנה וירא פן תפול במים, דרך להטבילה כן:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>ארץ ישראל טהורה.</b> ואפילו עיירות של כותים שבתוכה. שלא גזרו טומאה אלא על ארץ העמים בחוצה לארץ:
+<b>ומקואותיה טהורים.</b> ולא מחזקינן להו בשאובים, דסתמא בהכשר נעשו:
+<b>לבעלי קריין.</b> להתירן בדברי תורה. דבעל קרי אסור בדברי תורה עד שיטבול, וכי טביל אפילו במקוה שכל מימיו שאובין מותר:
+<b>אפילו נתמלאו בקילון.</b> שמילאו מים בכתף ושפכו לתוך גומא, ומאותה גומא יש דרך שהולכים המים למקוה:
+<b>שחוץ למפתח.</b> חוץ לפתח המדינה:
+<b>כשרים אף לנדות.</b> להתירן לבעליהן, ואע״ג דאיכא איסור כרת. ולא חיישינן שמא חסרים היו ונפלו עליהם מים שאובים ונתמלאו, דחוץ לפתח המדינה אין רגל בני אדם מצויין שם:
+<b>לפנים מן המפתח.</b> לפנים מפתח המדינה:
+<b>ופסולים לכל הטמאים.</b> שבני אדם מצויין שם הרבה וממלאים בכתף מים ונותנים שם לכבס ולרחוץ:
+<b>מפני הכביסה.</b> שיש לומר חסרים היו ונפסלו מן הכלים שמכבסים שם:
+<b>והרחוקים טהורים.</b> שאין מכבסים בהן וליכא למיחש להכי. ואין הלכה כר׳ אליעזר:
+
+Mishnah 2
+
+<b>חלוקים.</b> שמטיף טפין חלוקים כמין שלשלת:
+<b>בתחילה.</b> בתחילת הטלת מי רגלים:
+<b>טהור.</b> דלאו מין קרי הוא, אלא מעצירת השתן הוא בא:
+<b>באמצע ובסוף.</b> של הטלת מי רגלים, טמא, דמין קרי הוא:
+<b>ונמשכים.</b> מי רגלים מדובקים:
+<b>טמא.</b> דמין קרי הוא:
+<b>לבנים כעכורים.</b> ובתחילה טהור, באמצע ובסוף טמא. ואין הלכה כרבי יוסי:
+
+Mishnah 3
+
+<b>המהרהר בלילה.</b> ורואה שבא על האשה, וכשניעור משנתו מצא בשרו חם ולא מצא טפת קרי:
+<b>טמא.</b> דודאי ראה קרי אלא שנאבד במיעוטו בבגד:
+<b>הפולטת שכבת זרע ביום השלישי טהורה.</b> כגון ששמשה בחמישי בשבת, ופלטה בשבת, לא שנא שמשה בתחילת ליל חמישי דאשתהי הזרע במעיה ארבע עונות שלימות ליל חמישי ויום חמישי ליל ששי וששי, לא שנא שמשה חמישי עם חשיכה, דלא אשתהי אלא מקצת חמישי וליל ששי וששי, דלא איכא אלא שתי עונות שלימות. שהעונה היא או יום או לילה:
+<b>ר׳ ישמעאל אומר.</b> בא לחלוק ולומר דפולטת בשלישי לשמושה טמאה, אבל פולטת ברביעי, טהורה. מיהו מודה הוא דמקצת היום ככולו, דלא הקפידה תורה אלא במנין הימים ולא במנין העונות:
+<b>ופעמים שהן ארבע עונות שלימות.</b> כגון אם שמשה בליל (רביעי) [חמישי] עם חשיכה, פליטתה טמאה עד תחילת ליל שבת:
+<b>ופעמים שהם חמש עונות.</b> כגון אם שמשה בתחלת יום רביעי בעלות השחר, ופליטתה טמאה עד ליל שבת: 
+<b>פעמים שהן שש</b> כגון ששמשה בתחילת ליל רביעי והיא טמאה עד תחילת ליל שבת, נמצאו שש עונות שלימות:
+<b>ר׳ עקיבא אומר לעולם חמש.</b> עונות. ואם יצאה מקצת עונה ראשונה, נותנים לה מקצת עונה ששית להשלים חמש עונות, דכל הפולטת בתוך חמש עונות שלימות, טמאה. והלכה כר׳ אליעזר בן עזריה:
+
+Mishnah 4
+
+<b>טמאה.</b> הטפה של שכבת זרע שפלטה:
+<b>טהורה.</b> ואפילו טומאה דרבנן ליכא:
+<b>ולא כבדה את הבית.</b> לא קנחה את עצמה עד שלא ישאר בה לחלוחית של שכבת זרע:
+<b>כאילו לא טבלה.</b> דחיישינן שמא תפלוט טפת שכבת זרע שנשאר לה באותו מקום:
+<b>לכשיטיל מים טמא.</b> שמא נשתייר מן הקרי בתוך האמה ויוצא עם השתן:
+<b>בילד ובבריא טהור.</b> שיוצא בכוח ואין משתייר. ועד כמה קרוי ילד, כל שעומד על רגלו אחת וחולץ מנעלו ונועל מנעלו, ואפילו בן שמונים שנה. והלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>טהורה מטומאתה.</b> מטומאת נדה, ומותרת לבעלה:
+<b>אבל טמאה על גב רוקה</b> שנתלש על המעות קודם טבילה, וטמאה מתורת מגע דרוקה מטמא במגע ובמשא: 
+<b>נתנה שערה בפיה.</b> ולא באו המים בשערה:
+<b>קרצה שפתותיה.</b> דחקה שפתותיה ביותר זו בזו:
+<b>כאילו לא טבלה.</b> ואסורה לבעלה כמו שהיתה:
+<b>האוחז באדם ובכלים ומטבילן טמאין.</b> דבמקום אחיזתו לא באו מים:
+<b>ואם הדיח ידיו במים טהורים.</b> לפי שהמשקה שעל ידיו מתחבר למי המקוה ושוב אין כאן חציצה:
+<b>ר׳ שמעון אומר ירפה וכו׳</b> ואין הלכה כר׳ שמעון:
+<b>בית הסתרים.</b> כגון תוך האוזן ותוך החוטם ותוך הפה:
+<b>בית הקמטין.</b> של שחי ושל ערוה. אי נמי, קמטין של זקן וזקנה שבשרם נקמט:
+<b>אין צריך שיבואו בהן מים.</b> דכתיב (ויקרא ט״ו:י״א) וכל אשר יגע בו הזב וידיו לא שטף במים, וכי בשטיפת ידים נטהר הזב, והלא טבילת כל הגוף במים חיים הוא צריך, אלא לומר לך מה ידיו בנראה, אף כל בשרו בנראה, פרט לבית הסתרים. ואף על פי כן אמרו חכמים לעולם ילמד אדם בתוך ביתו שתהא אשה מדיחה קמטיה בשעת טבילה, דנהי דאין צריכין לבוא בהן מים, מקום הראוי לביאת מים בעינן:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>אלו חוצצין. חוטי צמר וחוטי פשתן והרצועות.</b> שהבנות מקלעות בהן שער שבראשן, והן מהודקות בשער שבראש ומונעות המים מליכנס בשער:
+<b>של צמר ושל שער אין חוצצים.</b> ואין הלכה כר׳ יהודה בשל צמר, אבל בחוטין של שער מודים לו חכמים, לפי שהמים נכנסים בהן. ודוקא חוטים שבראש, חוצצין. אבל של צואר, אין חוצצים, שאין אשה חונקת את עצמה:
+
+Mishnah 2
+
+<b>קלקי הלב.</b> שער שבחזה כנגד הלב שנסתבך ונעשה כעין שרשרות, והן נמאסות מן הזיעה:
+<b>ובית הסתרים באשה.</b> מפני שהשער נאחז ומסתבך באותו מקום מחמת הזיעה והטינוף והלכלוך. ודוקא באשה נשואה שמקפדת על עצמה שלא תתגנה על בעלה הוא דבית הסתרים הוי חציצה, אבל בפנויה דאינה מקפדת, לא הוי בית הסתרים חציצה:
+<b>לפלוף.</b> צואת העין:
+<b>גליד.</b> ריר היוצא מן המכה שמתיבש ונעשה גליד:
+<b>ושרף היבש.</b> אם היה על בשרה מן השרף הנוטף מהאילנות או מן הפירות, ונתיבש שם:
+<b>גלדי צואה שעל בשרו.</b> שנתיבשה ונעשית גליד:
+<b>והמלמולין.</b> כשידיו של אדם מלוכלכות בטיט או בבצק או בזיעה ומולל ידו אחת על חברתה נעשה על ידו כמין גרגירים של שעורים:
+<b>בשל מרקה.</b> טיט השרוי בלובן ביצה, עשוי לתקן בו הכלים שנסדקו, שאין המים ממחין אותו. מרקה, לשון תמרוקי נשים. ואין הלכה כר׳ יוסי:
+<b>יתדות דרכים.</b> טיט שנתמעך על ידי הלוך בני אדם שמהלכים עליו. וכשהוא לח נקרא גץ יוני, וכשהוא יבש, נקרא יתד הדרכים, שקשה להלך עליהן ונראה כמהלך על גבי יתדות:
+<b>שאין טובלין בהם.</b> אם היה במקוה טיט כזה:
+<b>ולא מטבילין אותן.</b> אם היה על בשרו. ויש מפרשים, ולא מטבילין אותם אם נטמאו מימיו, דלא סלקא השקה במקום הטיט:
+<b>הקומקום.</b> כלי נחושת שמחממים בו המים, ומחמת העשן והשלהבת שעולה על גביו נעשה סביביו פחמין:
+<b>אלא אם כן ישפשף.</b> הפחמין שעל גביו:
+
+Mishnah 3
+
+ובית הסתרים באיש. דאיש אינו מקפיד. ואפילו אשה אין מקפדת אלא נשואה כדפרישית:
+<b>ושאינו מקפיד עליו אינו חוצץ.</b> והוא שלא יהיה על רוב גופו. ופסק ההלכה לענין חציצה, רובו ומקפיד עליו, חוצץ דבר תורה. מיעוטו, כלומר אם הדבר החוצץ הוא במיעוט הגוף, אע״פ שמקפיד עליו, אינו חוצץ מן התורה, אבל חכמים גזרו על רובו שאינו מקפיד משום רובו המקפיד, ועל מיעוטו המקפיד נמי משום רובו המקפיד. ולא גזרו על מיעוטו שאינו מקפיד אטו מיעוטו המקפיד, דהיא גופא גזירה, ואנן ניקום ונגזור גזירה לגזירה:  
+
+Mishnah 4
+
+<b>לפלוף שבעין.</b> בלח אינו חוצץ, ביבש, חוצץ. ושחוץ לעין דלעיל, בין בלח בין ביבש, חוצץ. וטעמא הוי, דחוץ לעין אדם מקפיד בין בלח בין ביבש. בתוך העין, ביבש מקפיד, בלח אינו מקפיד:
+<b>כשות של קטן.</b> כמין שער נולד בבשר הקטנים, כעין שער הנולד בקשואין שקורין פאקו״ס בערבי, ואותו שער קרוי בלשון משנה כשות של קישות, כך שער של קטן הדומה לו קרוי כשות של קטן, והנשים קוראות לו שער שוטה:
+<b>לא טמא.</b> אם נגע טומאה באותו שער לא נטמא הקטן:
+<b>ולא מטמא.</b> אם היה הקטן טמא באחת מאבות הטומאות, ונגע אדם באותו שער ולא נגע בבשרו, לא נטמא הנוגע, דלא חשיב שער זה יד להכניס טומאה ולהוציא:
+
+Mishnah 5
+
+<b>והמור.</b> מוסקו בלע״ז. ויש ספרים גורסים וחמר:
+<b>דרגש.</b> מטה קטנה. תרגום וישבת על מטה כבודה (יחזקאל כ״ג:מ״א) דרגשין:
+<b>על הנקיים חוצצין.</b> משום דקפדי עליהן:
+<b>בלוסין.</b> מלוכלכים. ודומה לו בגמרא בפרק כלל גדול [שבת דף ע״ו] עיסה בלוסה:
+<b>אינן חוצצין.</b> דלא קפדי עליה. והיינו טעמא דמטות בעל הבית ועני:
+<b>איכוף.</b> כמו אוכף. והוא של עור שמשימין על החמור כשנושא המשא:
+<b>זקקים.</b> נושאי הנודות של עור. לשון זיקא בין מליא בין חסרה שריא, במסכת עבודה זרה (דף ס׳):
+<b>אינו חוצץ.</b> שאין מקפידין על הלכלוך:
+<b>עד כאיסר האיטלקי.</b> שהוא רוחב כארבעה גרגרי שעורה, חוצץ. פחות מכאן, אינו חוצץ. ות״ק לא יהיב ביה שיעורא, אלא אפילו פחות מכאיסר חוצץ. והלכה כתנא קמא:  
+
+Mishnah 6
+
+<b>משני צדדים.</b> שעובר משני עברי הבגד:
+<b>של בנאים.</b> תלמידי חכמים שעוסקים בבנינו של עולם. וקפדי על רבב שבבגדיהם, דאמר ר׳ יוחנן כל תלמיד חכם שנמצא רבב על בגדיו חייב מיתה:
+<b>ושל בור.</b> גרוע מעם הארץ. ולא קפיד על לכלוך שבבגדיו אלא א״כ יוצא מעבר לעבר. ומרדעת דאמרן לעיל דחוצץ, היינו שעובר משני צדדין. דלא תהא מרדעת חשובה מבגדו של עם הארץ. והלכה כרבי יוסי:
+
+Mishnah 7
+
+<b>זפתין.</b> זופתי חביות. אי נמי, עושי הזפת:
+<b>מפסלי אילנות.</b> שנוטלים הפסולת מן האילנות. פירוש אחר, כורתי האילנות. לשון פסל לך, שכורת הענפים מן האילן כדי שיתעבה ויגדיל גופו של אילן:
+<b>של קייצין.</b> השוטחים לחמה ליבש פירות של קיץ. פירוש אחר, מלקטי קוצין. וכל הני לא קפדי אלכלוך המטפחות שלהם. ואין הלכה כרבי יהודה:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>כל ידות הכלים.</b> כגון יד הקרדום וכיוצא בה שהכניסה בברזל:
+<b>שלא כדרכה.</b> בעיקום:
+<b>ולא מירקן.</b> לא גמר הכנסתן. לשון ומירק אחר שחיטה על ידו, במסכת יומא [דף ל״ב]:
+<b>או שמירקן.</b> שגמר הכנסתן ונשברו:
+<b>כלי שהטבילו דרך פיו כאילו לא טבל.</b> דכל כלי שבתחילת הכנסתו במים כופהו על פיו, אין המים נכנסין לתוכו לעולם אפילו מכניסו כולו, עד שיטנו:
+<b>בלא הזיבורית.</b> שלא הטביל בית ידו, או דבר נוסף שיש בכלי באחת מקצותיו. ולהכי קרו ליה זבורית, שאינו עיקרו של כלי. ואין המים באין בהן עד שיטנו על צדו. וכל הני דמתניתין כולהו טעמא [כדי] שיבואו המים בכולן:
+<b>קלמרין.</b> כלי שמניחין בו את הדיו. וכן קורים אותו בלשון רומי קלמר״ו. ויש מהן שפיהן שוקע לתוכן כדי שלא ישפך הדיו אפילו אם יהפך על פיו. ואם הטבילו כדרכו, אין המים נכנסים בחלל השקוע שסביב פיו מבפנים, לפיכך צריך לנקב מן הצד:  
+
+Mishnah 2
+
+<b>הכר.</b> הוא ששוכב עליו:
+<b>הכסת.</b> הוא שמשים תחת מראשותיו:
+<b>שיבואו בהן המים.</b> לתוכן. שדרך כר וכסת של עור להכניס ולהוציא מה שבתוכן:
+<b>כסת עגולה.</b> וקטנה שעושים השרים תחת מראשותיהן:
+<b>הכדור.</b> פלוט״א:
+<b>והאמום.</b> דפוס שעושים עליו את המנעל. והוא עשוי מעור וממלאים אותו בשער או במוכין:
+<b>והקמיע.</b> של כתב או של עקרין מחופה עור:
+<b>ותפלה.</b> של יד או של ראש:
+<b>אינן צריכים שיבואו בהן המים.</b> לפי שאין דרך להכניס ולהוציא מה שבתוכן:
+
+Mishnah 3
+
+<b>קשרי העני.</b> בגדיו של עני שנקרעו וקשרן, הקשר ההוא אינו עשוי להתיר לעולם, הלכך אינו צריך להתירו בשעת טבילה כדי שיבואו עליו מים:
+<b>והנימין.</b> נימין ופתילין שתולין על שפת הסדין לנוי ועושין בהן קשרים, ואינן עשויין להתיר לעולם:
+<b>וחבט של סנדל.</b> אזנים שיש לרצועות של סנדל, אין צריך להתיר הקשר שלהן בשעת טבילה, שאין אותו קשר עשוי להתיר:
+<b>בזמן שהיא חוצה.</b> שהקשר חוצץ, שאין המים נכנסים לתוכה. ואימתי יהיה זה, כשהקשר מהודק יפה ואז אינו עשוי להתיר. ולפי שהוא עשוי להתקיים, אין צריך להתירו בשעת טבילה:
+<b>ושל זרוע.</b> קשר של תפלה של יד:
+<b>בזמן שאינה עולה ויורדת.</b> דמיהדק הקשר הרבה, ואין הרצועה עולה ויורדת בו:
+<b>ואזני החמת.</b> אזני הנוד יש בהם קשרים מהודין:
+<b>תורמל.</b> כיס גדול של עור שנושאין הרועים. ובלשון מקרא קרוי ילקוט:
+
+Mishnah 4
+
+<b>פרקסין.</b> לבוש התחתון שעל הבשר, והוא פתוח בכתפים, וכשלובשו קושרו על הכתף, ובשעת הפשט מתירו:
+<b>ושפה של סדין צריך למתח.</b> הקמטים שיש בשפתו העליונה, כדי שיבואו המים בין אותם הקמטים:
+<b>למתח.</b> לפשטן ולמשכן. כמו וימתחם כאוהל לשבת (ישעיה מ׳):
+<b>ושנץ של סנדל.</b> רצועות שקושרו בהן:
+<b>שיבעבעו.</b> כשמטביל אדם בגד במים, עולין כמין אבעבועות במים. וכשהן מכובסים ומשקה טופח עליהן, משהתחילו המים לבעבע, טהרו, לפי שהושקו המים הבלועים בו למי המקוה. אבל כשהן נגובים אין המים באין בכולו עד שינוחו מבעבוען. שכשאדם מטביל סדין ואין יכול לשטחו שאין המקוה רחבה כל כך, תוחבו במים כשהוא מקופל ומתוך כך מבעבעים המים, וכשנחין מבעבוען בידוע שבאו המים בכולו:
+
+Mishnah 5
+
+<b>מטבילן עד מקום המדה.</b> והשאר אין צריך טבילה, דכל העומד ליחתך כחתוך דמי. ולא הוי חציצה למקום החתך עצמו, דבית הסתרים דכלים אין טעון ביאת מים כמו באדם. ויתירים בית הסתרים דכלים על בית הסתרים דאדם, דאילו בית הסתרים דאדם נהי דאין טעונים ביאת מים בעינן ראוי לביאת מים, ובית הסתרים דכלים אפילו ראוי לביאת מים לא צריכי, דאין אדם מקפיד שם:
+<b>ר׳ יהודה אומר כו׳</b> ואין הלכה כר׳ יהודה:
+<b>מטבילן עד מקום המדה.</b> עד ארבעה לגדול ועד עשרה לקטן, והשאר טהור ואין צריך טבילה, ואפילו כלתה מדה לחצי טבעת שבשלשלת אין צריך להטביל אלא עד חצי טבעת:
+<b>ר׳ טרפון אומר עד שיטביל את כל הטבעת.</b> שכלתה המדה לחציו. ואין הלכה כר׳ טרפון:
+
+Mishnah 6
+
+<b>אין מטבילין חמין בצונן.</b> דאוכלים ומשקין אין להם טהרה במקוה, אלא המים שנטמאו בלבד, מטעם השקה וחיבור, ואין השקה מועלת אלא במין עם מינו, חמין בחמין ויפים ביפים ומרים במרים. אבל מין בשאינו מינו אין השקה מועלת בהן ולא נטהרו המים:
+<b>מלא משקין.</b> כגון יין ושמן ומי פירות וכל משקין חוץ ממים:
+<b>כאילו לא טבל.</b> משום דחייצי. ודוקא שלא נשתנו מראיהן, שלא נתבטלו במים:
+<b>מלא מי רגלים רואין אותן כאילו הן מים.</b> דמי רגלים מין מים הן, וכשהשיקו עליהן מי מקוה נעשו חיבור להן ולא חייצי ונטהר הכלי. ויש ספרים שגורסין, רואין אותן כאילו הן יין, ואם היו משתנים מראיהן וחוזרים למראה מים, מתבטלים במים ונטהר הכלי. וכגירסא זו מוכח בתוספתא:
+<b>מלא מי חטאת.</b> מים שנתקדשו באפר פרה, ומהם מזים על טמאי מתים:
+<b>עד שירבו המים על מי חטאת.</b> שיהיה רוב הכלי פנוי כדי שירבו מי מקוה הנכנסים בו על מי חטאת שהיו בתוכו. ואם לאו, עדיין הוא בטומאתו והרי הן כשאר משקין שחוצצין בין הכלי ובין מי המקוה:
+<b>כור.</b> שלשים סאין:
+<b>ואין בו אלא רביעית.</b> מי חטאת. או שאר משקין:
+<b>כאילו לא טבל.</b> דסבירא ליה לרבי יוסי, רביעית משקין או רביעית מי חטאת שבתוך הכלי, פוסלין בטבילה, וחוצצין אפילו בתוך כלי גדול, עד שיסיר הרביעית של משקין או של מי חטאת ויחזור ויטבילו ריקן. ואין הלכה כר׳ יוסי:  
+
+Mishnah 7
+
+<b>כל האוכלים מצטרפין.</b> אכל אוכלים טמאים מכמה מינים ויש בכולן כחצי פרס שהן שני ביצים לרש״י וביצה ומחצה לדברי רמב״ם, מצטרפין לפסול גוייתו מלאכול בתרומה. וכן שתה מכמה מינים של שבעה משקין שהם מים יין שמן דבש חלב דם טל, שאלו בלבד נקראין משקין, כולן מצטרפין זה עם זה לפסול את הגויה ברביעית הלוג, דכתיב (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל וכל משקה אשר ישתה, לימד על האוכלין שכולן מצטרפין ועל משקין שכולן מצטרפין:
+<b>שעשו בו שאר משקין.</b> לפסול את הגויה:
+<b>כמים.</b> ואין שאר משקין פוסלין את המקוה בשלשה לוגין כמים. אי נמי, אין שאר משקין משלימין שיעור מקוה לארבעים סאה כמים, דכתיב מקוה מים, ולא מקוה של שאר משקין.
+
+Mishnah 8
+
+<b>שתה משקין טמאין.</b> שאר משקין חוץ ממים:
+<b>שאינן טהורים בגוף.</b> לא עלתה להן טבילה בטבילת הגוף, דאוכלין ומשקין חוץ ממים אין להם טהרה במקוה:
+<b>אבל שתה מים טמאין וטבל.</b> טהורים בגוף. שיש להן טהרה במקוה על ידי השקה:
+<b>הרי היא כמות שהיתה.</b> טהורה כמות שהיתה, שהוא מציל עליה בעודה בלועה שלא תיטמא:
+<b>טובל ואוכל בתרומה.</b> דטומאה בלועה אינה מטמאה אחרים:
+<b>בזמן שהוא נראה.</b> על גופו מבחוץ:
+<b>טובל ואוכל בתרומה.</b> לא שנא חץ טמא ולא שנא חץ טהור, אינו חוצץ בטבילה כל זמן שאינו נראה:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Mikvaot/Hebrew/merged.txt
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@@ -0,0 +1,661 @@
+Bartenura on Mishnah Mikvaot
+ברטנורא על משנה מקואות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Mikvaot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה מקואות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שש מעלות במקואות.</b> מקומות של כינוס מים יש בהן שש מעלות, כל אחת מהן גדולה מחברתה:
+<b>מי גבים.</b> חפירה שבקרקע המכונסין בה מים שאינן שאובין והן פחות מארבעים סאה שהוא שיעור מקוה:
+<b>גבים.</b> לשון מים מגבא (ישעיה ל׳):
+<b>שתה טמא ושתה טהור טמא.</b> אם שתה מאותן המים טמא תחלה ואח״כ שתה מהן הטהור, נטמא הטהור. לפי שנפלה טפה מפיו של טמא לתוך הגבא, ושמא שתה אותה הטהור ונטמא, דהשותה משקין טמאים פוסל את התרומה. והוא משמונה עשו. דבר שגזרו בו ביום כדאיתא פרק קמא דשבת. ואע״ג דאינו פוסל את התרומה אלא אם כן שתה רביעית, מכל מקום כשבאה הטפה הטמאה בפיו, טימאה כל המשקין שבפיו. ואותה טפה לא סלקא לה השקה בגבא, דמיירי כשאין בו ארבעים סאה כדקתני בסיפא. וע״י נגיעת הטמא אין מי הגבא מיטמאים עד שיתלשו. והכי איתא בתוספתא:
+<b>מילא בכלי טהור.</b> מן המים שבגבא לאחר ששתה בו הטמא. דחיישינן לאותה טפה כדפרישית, נטמא הכלי, שהכלים מיטמאין בנגיעת משקין טמאין:
+<b>אם הדיח.</b> את הככר, טמא, ואם לאו טהור, מפני שאין מי גבאין עלולים לקבל טומאה עד שיתלשו, הלכך אם לא הדיח טהור, ואפילו כשהגביה הככר לא הוחשבו מים שבו לקבל טומאה מן הטפה, שנתבטלה הטפה במים הטהורים. אבל כשהדיח, הוחשבו והוכשרו מים שבידיו לקבל טומאה מן הטפה ולא נתבטלה בהן אלא אדרבה נטמאו וטימאו את הככר:
+
+Mishnah 2
+
+<b>מילא בכלי טמא.</b> לעיל אשמעינן כשהטומאה באה למים מחמת אדם טמא, והכא אשמעינן כשהטומאה באה מחמת כלי [טמא]:
+
+Mishnah 3
+
+<b>נפלו מים טמאים.</b> הכא אשמעינן שמי גבאים הללו מקבלין טומאה על יד משקין טמאין שנפלו בהן:
+<b>רבי שמעון אומר בין שהדיח בין שלא הדיח.</b> אכולהו קאי ר׳ שמעון, בין אטומאה שבאה מחמת אדם, בין מחמת כלי, בין מחמת משקין, בכולהו סבירא ליה בין הדיח בין שלא הדיח טמא הככר. וטעמא דרבי שמעון, שאני אומר שטיפת המים טמאים שנפלו מפי הטמא או מן הכלי או מן המשקין טמאין, לבסוף כשנפלו כל המים נשתיירה הטיפה ההיא על הככר וטמאתו. ואין הלכה כרבי שמעון:  
+
+Mishnah 4
+
+<b>או שהלך בהן הטמא ושתה טהור טהור.</b> שאין מי גבאים עלולים לקבל טומאה עד שיתלשו, כדאמרן לעיל:
+<b>אחד מי גבאים מי בורות מי שיחין.</b> כולהו שוין לכל הדינים דתנינן במתניתין עד המעלה השנית. בורות, הן עשויין עגולין. שיחין, ארוכין וקצרים. מערות, מרובעות ומכוסות בקירוי אלא שיש להן פה:
+<b>מי תמציות שפסקו.</b> גשמים היורדים על ההרים ומתמצין המים ומבעבעין מן ההרים לאחר שפסקו הגשמים ופסקו ההרים מזחילתן, אותן המים הנשארים הן כמי גבאים, ואם שתה מהן אדם טמא או מילא בכלי טמא או נפלו בהן משקין טמאין, אין הטיפה הטמאה מתבטלת בהן. אבל כל זמן שלא פסקו ההרים מזחילתן, אע״פ שפסקו הגשמים, אין נחשבין כמי גבאים, ומי הגשמים הנזחלין אחר כך מן ההרים מבטלים הטיפה הטמאה אע״פ שהמים הראשונים לא בטלוה. והכי תנן בפרק ב׳ דמכשירין (משנה ב׳) מי שפיכות שירדו עליהם מי גשמים, אם רוב מן הטהור, טהור. אימתי, בזמן שקדמו מי שפיכות, אבל קדמו מי גשמים, אפילו כל שהוא, מי שפיכות טמא:
+<b>הקרובים לעיר ולדרך טמאים.</b> דחיישינן שמא שתה [מהן] טמא או מילא בכלי טמא:
+<b>עד שיהלכו רוב בני אדם.</b> השיירות ההולכות בדרך רחוקה. דאז טמאים, שמא שתה מהן אדם טמא או מילא בכלי טמא:  
+
+Mishnah 5
+
+<b>מאימתי טהרתן.</b> של קרובים ורחוקין:
+<b>משירבו וישטופו.</b> משירדו גשמים וירבו מי הגשמים על המים שהיו בהם כבר קודם ששתה [מהם] הטמא או שמילא מהם בכלי טמא, וגם שיהיו שוטפין ויעברו על שפת הגבא ויצאו לחוץ. ושיעור השטיפה, כל שהוא:
+<b>רבו.</b> לא כבית שמאי דבעו תרוייהו שירבו וישטופו, אלא כיון שרבו מי גשמים שבאו אח״כ על המים שהיו בהן בשעת טומאתן, נטהרו, אע״פ שלא שטפו ויצאו לחוץ:
+<b>ר׳ שמעון אומר מששטפו.</b> מי גשמים על גדותיו של גבא ויצאו לחוץ, נטהר הגבא: 
+<b>אע״פ שלא רבו.</b> מי הגשמים שבאו אחרי כן על המים שהיו בגבא בשעת טומאתן:
+<b>כשרים לחלה.</b> מי גבאים הללו דתנן במתניתין, כשרים להשתמש בהן לחלה, ללוש ולבשל בהן חלה:
+<b>וליטול מהן לידים.</b> לכל דבר שצריך נטילת ידים:
+
+Mishnah 6
+
+<b>מי תמצית שלא פסקו.</b> ההרים מזחילתן ועדיין הן מבצבצין מימי הגשמים שירדו עליהן, אלו מבטלים הטפה הראשונה הטמאה שהיתה בגבא. לפיכך שתה טמא ושתה טהור כל זמן שלא פסקו, טהור, דמים טמאים שנפלו שם, נטהרו. וזו היא המעלה, דהני דלעיל לא עלתה טבילה למים הטמאים, ואילו הכא עלתה. אבל אין כשרים לטבילת אדם וכלים וידים:  
+
+Mishnah 7
+
+<b>טובליו.</b> בני אדם כל גופו:
+<b>ומטבילין.</b> הכלים, והידים למידי דבעי טבילת ידים ולא סגי בנטילה, כגון לקודש:
+<b>מעין.</b> שמימיו נובעים, והמים הנובעים מעטים מן המים שאובין ששפכו בתוכו:
+<b>שוה למקוה לטהר באשבורן.</b> ולא בזוחלין. דקיי״ל מעין מטהר בזוחלין ומקוה מטהר באשבורן, והאי משום מים שאובים מרובים שבו שוה למקוה לטהר באשבורן ולא בזוחלין:
+<b>ולמעין להטביל בו בכל שהוא.</b> ולא בעי ארבעים סאה כמקוה, דאין מקוה מטהר בפחות מארבעים סאה, והאי מטהר בכל שהוא כמעין:  
+
+Mishnah 8
+
+<b>מים מוכין.</b> מים נובעים שהן מלוחים או חמים:
+<b>שהן מטהרים בזוחלין.</b> ואילו מעין שמימיו מועטים דלעיל אינו מטהר בזוחלין אלא באשבורן:
+<b>מים חיים.</b> נובעים שאינן מוכין:
+<b>שהן טבילה לזבים.</b> דכתיב (ויקרא ט״ו:י״ג) ורחץ את בשרו במים חיים:
+<b>והזייה למצורעים.</b> דכתיב בהו (שם י״ד) אל כלי חרש על מים חיים:
+<b>וכשרים לקדש בהן מי חטאת.</b> דכתיב בהו (במדבר י״ט:י״ז) מים חיים אל כלי:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הטמא שירד לטבול.</b> ספיקו טמא. דאוקי גברא אחזקתיה ובחזקת טומאה הוא:
+
+Mishnah 2
+
+<b>בין ברשות היחיד בין ברשות הרבים טמאות.</b> אע״ג דספק טומאה ברשות הרבים ספיקו טהור, הרי ספק טהרה הוא ולא ספק טומאה:
+<b>בטומאה חמורה.</b> באב הטומאה שמטמאתו מן התורה:
+<b>טומאה קלה.</b> דרבנן:
+<b>אכל אוכלים טמאים.</b> אכל חצי פרס מאוכלים טמאים, או שתה רביעית משקין טמאין, נפסל גופו מלאכול בתרומה, ופוסל את התרומה מדרבנן. וכולן משמונה עשר דבר שגזרו בו חכמים, וכולן מפורשים פרק קמא דשבת:
+<b>ואפילו טבל.</b> דהשתא איכא תרתי לריעותא, שמא לא טבל כלל, ואפילו טבל, שמא קודם טבילה נתחסר, אפילו הכי ספיקו טהור:
+<b>רבי יוסי מטמא.</b> ואפילו בטומאה דרבנן. משום דגברא בחזקת טומאה:
+<b>אבל ספיקו ליטמא ולטמא.</b> כגון ספק אכל אוכלים טמאים או לא אכל, הרי ספיקו ליטמא. או ודאי אכל אוכלים טמאים, ספק נגע בככר של תרומה ספק לא נגע, הרי ספיקו לטמא, בהני מטהר רבי יוסי, דאין כאן חזקת טומאה. ואין הלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>ספק מים שאובים שטיהרו חכמים.</b> במסכת טהרות פרק הזורק טומאה, תמן תנינן, אלו ספיקות שטיהרו חכמים ספק מים שאובין למקוה:
+<b>ספק נפלו.</b> שלשה לוגין מים שאובים במקוה חסר:
+<b>ספק יש בהן ארבעים סאה.</b> כלומר ספק היה במקוה ארבעים סאה כשרים קודם שנפלו השאובין, דשוב אין השאובין פוסלין אותו:
+<b>שיש לו במה יתלה.</b> שיש לו מקום לתלות נפילתן שלא גרמו לו פסול:
+<b>שאין לו במה יתלה.</b> דמה נפשך בהי מינייהו דנפל פסלוהו, הלכך שניהם פסולין. והאי דמטהרינן הכא ספק מים שאובין במקום שיש לו במה לתלות, היינו משום דשאובין דרבנן. והא דתניא בתורת כהנים אך מעין ובור מקוה מים, מה מעין בידי שמים אף מקוה בידי שמים, אסמכתא בעלמא היא:
+
+Mishnah 4
+
+<b>בתחילה.</b> שלא היה במקוה מים כלל כשנפל בו רביעית מים שאובין, ונשלם אחר כך שיעורו במי גשמים:
+<b>על פני המים.</b> לאחר שהיו בו הרבה מים כשרים:
+<b>וחכמים אומרים.</b> והלכה כחכמים:
+
+Mishnah 5
+
+<b>של לוג לוג.</b> לוג אחד בכל גומא:
+<b>עד שלא הגיעו לגומא שלישית כשר.</b> דהוי ליה כמקוה שלם שנפלו לתוכו שלשה לוגין מים שאובין דלא פסלוהו, והכא נמי הואיל והיו במקוה ארבעים סאה קודם שהגיעו המים לגומא שלישית, לא נפסל המקוה:
+<b>כמקוה סמוך למקוה.</b> כמקוה כשר הסמוך לשאוב, שזה עומד בכשרותו וזה עומד בפסלותו, והכא נמי המים שבגומות כעומדים בפני עצמם חשיבי ולא כמעורבין. ואין הלכה כר׳ שמעון:
+
+Mishnah 6
+
+<b>המסנק.</b> כמו המסלק. שמסלק את הטיט לצד אחד. ולא שתלש הטיט מן המים, אלא בתוך המים סילקו לצד אחד. שאם תלשו מן המים נחשב כשאוב, ואם משכו ממנו שלשה לוגין פוסל את המקוה. ודוקא כשאין במקוה ארבעים סאה, הוא דשלשה לוגין מים שאובין פוסלין את המקוה. אבל אם היו בו ארבעים סאה, אין כל מים שאובין שבעולם פוסלין אותו:
+<b>ור׳ שמעון מכשיר.</b> משום דאין מתכוין לשאיבה אלא לסלק את הטיט למקום אחד. ואין הלכה כר׳ שמעון:
+
+Mishnah 7
+
+<b>לנגבן.</b> תרגום והנה חרבו, והא נגובו. ודוקא לנגבן, שלא נתכוין לקבל המים, לכך לא נעשו שאובים, דכתיב אך מעין ובור, מה מעין שאין בו תפיסת ידי אדם, אף בור שאין בו תפיסת ידי אדם:
+<b>אם עונת גשמים היא.</b> שנתקשרו שמים בעבים וירדו גשמים:
+<b>אם יש בו כמעט מים בבור</b> גרסינן. ולא גרסינן או:
+<b>ישבר.</b> הקנקנים ויפלו המים שבתוכן לבור, דהמשכה היא, כיון שמתוך כלים שבורים נופלים לבור:
+<b>ואם לאו.</b> שאינה עונת גשמים, אי נמי שאין מים בבור:
+<b>לא ישבר.</b> דאם אינה עונת גשמים הרי לא יוכל לעשות מקוה מן המים שבקנקנים בלבד, דסבירא ליה לרבי אליעזר שאובה שהמשיכוה כולה או רובה, פסולה. אבל כשהיא עונת גשמים, ישבר להמשיך אלו המים ויתמלא רוב המקוה במי גשמים. וכשאין בו מים כלל, לא ישבר אע״פ שהיא עונת גשמים, שמא יפלו מן המים לבור רביעית קודם שבירה. ור׳ אליעזר לטעמיה דאמר לעיל רביעית מים פוסלים את המקוה (לכתחילה):
+<b>[בתחילה] רבי יהושע אומר בין כך ובין כך ישבר.</b> דקסבר שלשה לוגין פוסלין את המקוה בין בתחילה בין בסוף, ולא רביעית, ולא חיישינן שמא יפלו לבור שלשה לוגין קודם שבירה. ואף על גב דלאו עונת גשמים היא, ישבר, דיכול להמשיך עד שיעור מקוה, דקסבר שאובה שהמשיכה כולה, טהורה. ואין הלכה כר׳ אליעזר:
+<b>או יכפה.</b> שכופה הקנקנים שעל הגג שלא יפלו המים מתוכן לבור, אלא יפלו לצד אחר ומשם נמשכים לבור:
+<b>אבל לא יערה.</b> שאם הגביה הקנקנים ועירה אותן, נעשו כמים שאובין, שהרי יש בהן תפיסת ידי אדם:  
+
+Mishnah 8
+
+<b>הסייד.</b> אומן הסד את הבור בסיד כדי שיחזיק מימיו, ודרכו להביא הסיד לבור בעציץ, ואותו בור היו בו מים כשרים ונשקע העציץ לתוך המים ונתמלא:
+<b>אם היו המים צפים על גביו כל שהו ישבר.</b> שלא נשאבו המים, דכל שעה הן מעורבין. אבל אם היה מעלה העציץ בידו היו נפסקים ונעשים תלושין:
+<b>ואם לאו.</b> שאין המים צפים על גביו:
+<b>לא ישבר.</b> וכשאינה עונת גשמים איירי. דאם היה עונת גשמים כיון דאיכא מים בבור ישבר, כדאמרן:
+<b>רבי יהושע אומר בין כך ובין כך ישבר.</b> דיכול להמשיך, כדפרישנא לעיל:
+
+Mishnah 9
+
+<b>המסדר קנקנים בבור ונתמלאו אף על פי שבלע הבור את מימיו.</b> ואין מים בבור אלא אלו שבקנקנים:
+<b>הרי זה ישבר.</b> כר׳ יהושע דאין רביעית פוסל, ומשבר את הקנקנים ועושה מקוה בתחילה:
+
+Mishnah 10
+
+<b>רבי יהושע אומר בטיט ובמים.</b> כשהמים צפים על גבי הטיט ואפילו רגליו שוקעות בטיט מטבילין לר׳ יהושע, מפני שהמים מקדימים. ור׳ אליעזר לית ליה האי סברא. אבל אם היה מטביל כלי קטן במים הצפים על גבי הטיט, בהא מודה ר׳ אליעזר דעלתה לו טבילה, כיון שלא היה שוקע בטיט כלל ומצטרף להשלים ארבעים סאה. והלכה כרבי יהושע:
+<b>שהקנה יורד מאליו.</b> שהוא רך ונימוח כל כך שאם ישימו בו קנה ישקע בטיט מאליו:
+<b>מקום שאין קנה המדה עומד.</b> קנה שמודדין בו אינו עומד מאליו בתוכו, וזה אינו רך ונימוח כראשון:
+<b>משקולת.</b> בדיל של הבנאים. וכל השיעורין הללו כל אחד מוסיף בקושי הטיט ועביו, שהראשון רך מכולם, והשני קשה הימנו, והשלישי קשה הימנו, וכן כולם:
+<b>בפי חבית.</b> שפיה צר וקטן. ואם הטיט רך כל כך שיכול לישפך ולהיכנס בפי הצר של חבית, עלתה לו טבילה:
+<b>שפופרת הנוד.</b> שפופרת של קנה שמניחין על פי הנוד ששופכים לתוכו. ושיעור הנקב של שפופרת הנוד, שיהיו חוזרות בו שתי אצבעות בינוניות, שהן רוחב שתי אצבעות הראשונות של פס היד, לא הגודל:
+<b>הנמדד בלוג.</b> כל זמן שהוא רך כל כך שהוא נמדד בלוג והוא כלי שמחזיק שש ביצים, הוא נמדד עם המקוה וטובלין בו. והלכה כרבי יהודה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>רבי יוסי אומר.</b> ולזה לוג ומחצה ונתערבו. והרי יש כאן שלשה לוגין מים שאובין שהן פוסלין את המקוה, אע״פ כן כשרין:
+<b>שלא נקרא עליהם שם פסול.</b> שאם היו מוסיפין מים כשרין בכל אחד עד תשלום שיעור של מקוה, היה כל אחד מהן כשר:
+<b>ונחלק לשנים.</b> והוסיפו בכל אחד מים כשרים עד שיש בכל אחד מהם כשיעור מקוה:
+<b>פסול.</b> כל אחד מהן:
+<b>וחסר אפילו קרטוב.</b> לאחר שנפלו עליו שלשה לוגין מים שאובין מצומצמים נחסר ממנו אפילו קרטוב של מים:
+<b>כשר.</b> להוסיף עליו מים ולהשלימו לשיעור מקוה. שאי אפשר שבאותו קרטוב שחסר, לא חסר מעט מן השלשה לוגין, ונמצא שלא היה בו שלשה לוגין מים שאובין:
+<b>קרטוב.</b> חלק מס״ד בלוג:
+<b>עד שיצא ממנו מלואו.</b> המים שהיו בו תחילה כשנפלו בו שלשה לוגין מים שאובין:
+<b>ועוד.</b> מעט יותר כדי לחסר משלשה לוגין. כגון מקוה שהיו בו עשרים סאה מים כשרים ונפלו לתוכו שלשה לוגין מים שאובין ונתמלא אח״כ מי גשמים, לעולם הוא בפסולו עד שיוציא ממנו עשרים סאה שהיו שם תחילה, ועוד מעט יותר, למעט שלשה לוגין:
+
+Mishnah 2
+
+<b>שיעמיד בחצר ארבעים סאה.</b> מקוה כשר למטה מן הפסול, ופותקן לכשר כדי שיתחברו, ויטהר העליון הפסול מן התחתון הכשר, דאמרינן גוד אסיק. וכל שכן אם הכשר למעלה והפסול למטה, דאמרינן גוד אחית:
+<b>אא״כ פסק.</b> שפסקו מימיו ויצאו ממנו מלואו ועוד כדאמרן. ויש גורסים אא״כ פקק, כלומר אא״כ סתם על המקוה אשר עשה עד שלא יגע אחד באלה המים. וגירסא ראשונה נראה לי עיקר. ואין הלכה כר׳ אלעזר בן עזריה:
+
+Mishnah 3
+
+<b>והאמה נכנסת לו.</b> כגון מי גשמים שבאו מן המדרון ונכנסים לו:
+<b>הסוחט את כסותו.</b> והמים שהיו נבלעים בו חשיבי מים שאובים, וכשהוא סוחטן לתוך הבור הן באין ממקומות הרבה שמכאן ומכאן לבגד:
+<b>והמערה מן הצרצור.</b> כלי חרס שעושין על פיו שבכה כמין מכבר מעשה רשת, והמערה ממנו מטיל המים ממקומות הרבה:
+<b>ר׳ עקיבא מכשיר.</b> קסבר דאין שלשה לוגים מים שאובין פוסלין את המקוה אא״כ מטילן למקוה מכלי אחד וממקום אחד, משא״כ בכסות וצרצור:
+<b>וחכמים פוסלים.</b> דסברי שלשה כלים מצטרפין:
+<b>לא אמרו מטילין אלא מטיל.</b> כל זה קיבל ר׳ עקיבא מרבותיו, דכלי המטיל שלשה לוגין מים למקוה פוסל את המקוה:
+<b>ולא כך אמרו אלא שנפלו.</b> ולא שנא מכלי אחד או מכלים הרבה. ואין הלכה כר׳ עקיבא:
+
+Mishnah 4
+
+<b>מכלי אחד משנים וכו׳</b> סיומא דמלתייהו דרבנן היא:
+<b>תשעה קבין מים.</b> בעל קרי חולה שאינו יכול לטבול, אם נתנו עליו תשעה קבין מים, טהור. ואשמעינן מתניתין דלא שנא מכלי אחד לא שנא משנים או שלשה כלים:
+<b>וכן טהור שנפלו על ראשו ועל רובו שלשה לוגין מים שאובין.</b> דפוסל את התרומה, כדאמרינן פרק קמא דשבת [דף יג], הני שלשה לוגין משנים או שלשה כלים מצטרפין, מארבעה אין מצטרפין:
+<b>במה דברים אמורים.</b> דמשנים ושלשה כלים מצטרפין:
+<b>בזמן שלא נתכוין לרבות.</b> אמקוה קאי, שלא נתכוין להוסיף עליו כדי להרבות בו מים:
+<b>אפילו קרטוב.</b> שיעור מועט, אחד מס״ד בלוג:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>המניח כלים תחת הצנור.</b> מרזב שמי גשמים נכנסים בו ויורדים דרך פיו למקוה. והכא מיירי בצנור של עץ שקבעו ולבסוף חקקו, דהואיל ולא היה תורת כלי עליו כשקבעו, אע״פ שחקקו אחרי כן לא חשיבי המים שבתוכו מים שאובים, הואיל ולא היה תורת כלי עליו בתלוש:
+<b>ואחד כלים קטנים.</b> דלא תימא דלא חשיבי:
+<b>אפילו כלי גללים.</b> דלא חשיבי כלים לענין טומאה, חשיבי כלים לפסול את המקוה, אפילו אם שברם או כפה אותם, דלא דמי למניח קנקנים בראש הגג לנגבן:
+<b>ובית הלל מטהרין בשוכח.</b> בפרק קמא דשבת בגמרא, מוקמי פלוגתייהו כשהניחן תחת הצנור בשעת קישור עבים ונתפזרו ושכחן וחזרו ונתקשרו, דבית שמאי סברי משום פיזור עבים לא נתבטלה מחשבתו הראשונה, דגלי דעתיה שרצה שיפלו לתוכן. ובית הלל סברי בטלה מחשבתו, דכי נתפזרו, אסח דעתיה, דקסבר לא ירדו גשמים עוד. אבל הניחן תחת הצנור בשעת קישור עבים ואיחרו הגשמים לבוא ויצא למלאכתו ושכחן, דברי הכל הואיל ומתחילה לכך נתכוין לא בטלה מחשבתו בשכחתו. ואם הניחן בשעת פיזור עבים, דברי הכל טהורים, שלא נתכוין מתחילה לכך:
+<b>בשוכח בחצר שהוא טהור.</b> בחצר שלא תחת הצנור, ונתמלאו מן הנוטפין ונפלו למקוה. דדוקא תחת הצנור הוא דפליגי בית שמאי, דגלי דעתיה דרצה שיפלו לתוכן, ומשום פיזור לא בטלה מחשבה קמייתא. אבל מניח בחצר, אפילו בשעת קישור, לא מוכחא מעיקרא מחשבתו קמייתא שפיר, הלכך בטלה כשנתפזרו:
+<b>עדיין מחלוקת במקומה עומדת.</b> שלא עמדו למנין על כך ולא רבו תלמידי בית שמאי:
+
+Mishnah 2
+
+<b>המניח טבלא תחת הצנור.</b> להמשיך המים למקוה:
+<b>אם יש לה לבזבז.</b> שפה סביב מארבע רוחותיה, כדי שיהיה לה בית קיבול:
+<b>פוסלת את המקוה.</b> דהוו להו מים שאובים. ומשום צנור לא היה מפסיל מקוה, דאיירי בצנור שקבעו ולבסוף חקקו כדפרישית:
+<b>זקפה לידוח.</b> כדי שתודח מטנופת שבה:
+<b>אינה פוסלת את המקוה.</b> דלא קיימא כדרך קבלתה:
+
+Mishnah 3
+
+<b>החוטט בצנור.</b> דרך צנור להיות פתוח משני צדדים, ואין פוסל את המקוה אא״כ חקק בו חקק מעט כדי לקבל צרורות המעכבים הלוך המים, וכשחקקו ולבסוף קבעו איירי, הואיל והיה עליו תורת כלי כשהיה תלוש, הרי המים העוברים בו שאובים הן ופוסלים את המקוה:
+<b>ובשל חרס.</b> לא חשיב כלי אא״כ יש לו בית קיבול של רביעית:
+<b>לא אמרו רביעית אלא בשברי החרס.</b> דוקא בכלי חרס לאחר שנשבר בעינן שיהא השבר מחזיק רביעית. אבל מתחילתו אפילו כל שהוא חשוב כלי. ואין הלכה כר׳ יוסי:
+<b>מתחלחלים.</b> מתגלגלים בתוך בית קיבול, שאינם מהודקים בו אע״פ שנתמלא מהם אלא מתנענעים אילך ואילך. לשון ותתחלחל המלכה (אסתר ד׳):
+<b>פוסלין את המקוה.</b> דלא נתבטל קיבולו:
+<b>ירד לתוכו.</b> לתוך בית קיבולו:
+<b>עפר ונכבש.</b> שהעפר נקבע ונעשה מהודק יפה והמים עוברים עליו. תרגום במסלה נעלה (במדכר כ׳) באורח כבישא נסק:
+<b>כשר.</b> דאין כאן בית קיבול:
+<b>סילון וצינור ומרזב.</b> אחד הוא:
+<b>שהוא צר מכאן ומכאן.</b> משני פיותיו, ממקום שהמים נכנסים בו וממקום שיורדים ממנו למקוה:
+<b>ורחב באמצע.</b> אפילו הכי לא חשיב לקבלה כל זמן שלא חקק בו לקבל צרורות:
+
+Mishnah 4
+
+<b>מים שאובים.</b> שהן פסולים למקוה.
+<b>ומי גשמים.</b> הכשרים. 
+<b>שנתערבו בחצר או בעוקה.</b> גומא שהמים מתקבצים בהן, או על מעלות המערה, ומשם נמשכו וירדו למקוה:
+<b>אם רוב מן הכשר.</b> כגון שכ״א סאה מהן מי גשמים. וי״ט מים שאובין, כשר:
+<b>היו מקלחין בתוך המים.</b> שלא ירדו למקוה על ידי המשכה דרך החצר והעוקה ומעלות המערה, אלא מן הכלים עצמן היו מקלחין לתוך המקוה:
+<b>ואם לאו פסול.</b> דשלשה לוגין מים שאובים פוסלים כשנפלו למקוה שלא כדרך המשכה. אבל דרך המשכה אין פוסלין עד שיהיו הרוב מים שאובים, אפילו המים שאובין בפני עצמן שלא נתערבו בכשרים, אין פוסלין דרך המשכה אלא ברוב. כגון מקוה שיש בו כ״א סאה מי גשמים, ממלא בכתף וממשיך לתוכו י״ט סאה מים שאובים וכשר, הואיל והרוב מים כשרים. וכן הלכה:  
+
+Mishnah 5
+
+<b>השוקת.</b> אבן חלולה שעל שפת המעין, והמים נכנסין לה דרך חור שבדופנה, ומשקין בה הבהמות:
+<b>אין ממלאים ממנה.</b> מים למי חטאת:
+<b>ואין מקדשין בה.</b> אין נותנים אפר פרה על המים שבתוכה, דאינה חשובה כלי. והכא מיירי בסלע מחובר שחקקו, ואפילו תלוש שחיברו ולבסוף חקקו, הואיל ולא היה עליו שם כלי בתלוש אינו חשוב כלי:
+<b>ואינה צריכה צמיד פתיל.</b> אם היא באוהל המת, מצלת על מה שבתוכה בכיסוי לבד בלא צמיד פתיל, לפי שאינה חשובה כלי אלא כבור ודות שמצילים על מה שבתוכם בכיסוי לבד:
+<b>ואינה פוסלת את המקוה.</b> אם נפלו מי גשמים מתוכה למקוה אין נחשבים מים שאובים לפסול את המקוה:
+<b>וכמה יהא בנקב.</b> לבטלה מתורת כלי שלא תפסול את המקוה מטעם שאיבה:
+<b>כשפופרת הנאד.</b> ושיעורו שיהיו שתי אצבעות של יד הסמוכות לגודל חוזרות ברחבן בריוח בתוך הנקב:
+<b>שוקת יהוא.</b> כך היתה נקראת:
+<b>וכל טהרות של ירושלים נטבלים על גבה.</b> שמטבילים בתוכה ועושים טהרות. ולא היה בשוקת ארבעים סאה, אלא מקוה שלם היה בצדה, ומי השוקת מתערבים בו דרך נקב כשפופרת:
+<b>עד שתפחת רובה.</b> אפילו יש בנקב כשפופרת הנאד, לעולם תורת כלי עליה עד שתשבר רובה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>מעין שהעבירו על גבי השוקת.</b> שהוא כלי. ולא שוקת שבסלע:
+<b>פסול.</b> להטביל במים שבתוך השוקת ובמים שיוצאים ועוברים מן השוקת לחוץ, הואיל ומי המעין כולם שופכים לתוך השוקת. אבל אם מי המעין עוברים על שפת השוקת כל שהוא, אף על פי שמקצתם עוברים בתוך השוקת, כשר להטביל במים שעל שפת השוקת או חוצה לה, דמעין מטהר בכל שהוא:
+<b>והפסיקו.</b> שאין מי הבריכה מחוברין למעין:
+<b>הרי הוא כמקוה.</b> ואין מטהר בכל שהוא, עד שיהא שם ארבעים סאה:
+<b>חזר והמשיכו.</b> שחיבר מי המעין לבריכה:
+<b>פסול לזבים.</b> דכבר פסק חיותן. וזבים ומצורעים ומי חטאת כתיב בהו מים חיים:
+
+Mishnah 2
+
+<b>העבירו על גבי כלים.</b> שהעביר המעין על דופני הכלי מבחוץ:
+<b>הרי הוא כמו שהיה.</b> לטהר בזוחלים ובכל שהוא:
+<b>הרי הוא כמקוה.</b> דבעי ארבעים סאה ובאשבורן:
+<b>ובלבד שלא יטביל על גבי ספסל.</b> גזירה שמא יטביל בכלים. והלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>שהוא מושך כנדל.</b> שמימיו זוחלים במקומות הרבה, כשרץ זה שמרבה רגלים, וקורין לו בלע״ז צנטופיד״י:
+<b>ריבה עליו.</b> מים שאובים, עד שנמשכו ונתגדלו המקומות שמימיו זוחלים שם:
+<b>הרי הוא כמו שהיה.</b> המקומות הללו מטהרים בזוחלים ובכל שהוא כמו שהיו בתחילה:
+<b>היה המעין עומד.</b> ולא היו מימיו נזחלים, וריבה עליו מים שאובים ונתגדל המעין עד שמימיו נזחלים אילך ואילך מחמת המים שאובין:
+<b>שוה וכו׳ למעין.</b> המקומות הללו שהמים נזחלים בהם, שוין למעין שמטהרים בכל שהן, ושוים למקוה שאין מטהרים בזוחלין אלא באשבורן. פירוש אחר, ריבה עליו והמשיכו, הרחיב הבריכות שהיו מושכות מים מן המעין ההוא והגדילן, הרי הוא כמות שהיה, דבמקום שהיו מימיו זוחלים קודם שריבה עליהן והרחיבן, שם מטהר בזוחלין, ומן הצדדים אין מטהר אלא באשבורן. אבל אם לא היו מימיו זוחלים אלא עומדים, וריבה עליו, שהרחיב מקום עמידתן, והמשיכם, שעשה מקום עמידתן זוחלין, שוה למקוה לטהר באשבורן, ואין מטהר בזוחלין, מאחר דעיקר מקום המעין אינן זוחלין:
+
+Mishnah 4
+
+<b>הים הגדול כמקוה.</b> לא קרא הכתוב מקוה אלא לים הגדול, דביה משתעי קרא במעשה בראשית, ששם נקוו כל מימי בראשית:
+<b>ולא נאמר ימים.</b> בלשון רבים, אלא מפני שמעורבין בו מיני ימים הרבה, שכל הנחלים הולכים אליו:
+<b>רבי יוסי אומר כל הימים.</b> וים הגדול נמי תורת מעין עליהם לענין שהם מטהרין בזוחלין, מפני שהנחלים הולכים וזוחלין עליהם. אבל פסולין הן לתורת מים חיים, שהכתוב קראן מקוה. והלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>הזוחלין.</b> כגון נהרות שהן זוחלין, הרי הן כמעין ומטהרין בזוחלין ובכל שהן:
+<b>והנוטפים.</b> כגון מי גשמים:
+<b>כמקוה.</b> לטהר בארבעים סאה ובאשבורן:
+<b>שהם כשרים.</b> כזוחלין. הואיל ונוטפין מועטים. ואפילו במקום שאין כדי טבילה בזוחלין אלא אם כן נוטפין משלימים להם:
+<b>ונוטפין שעשאן זוחלין.</b> כגון מקוה שפרץ על שפתו ומימיו יוצאין וזוחלין:
+<b>סומך אפילו מקל.</b> או קנה, או זב או זבה סומכין ביד או ברגל, וסותמין מקום יציאת המים עד שיעמדו המים במקום אחד ונעשים אשבורן, ויורד הטמא וטובל:
+<b>כל דבר שהוא מקבל טומאה.</b> לא מיבעיא זב וזבה שהן טמאין, שאינן יכולים לסתום מקום יציאת המים בידיהם או ברגליהם כדי להעמיד המים ולעשותן אשבורן, אלא אפילו טהור גמור, הואיל והוא מקבל טומאה:
+<b>אין מזחילין בו.</b> כלומר אין מעמידין בו מקום הזחילה כדי שיעשה אשבורן ויוכל לטבול בו. וטעמא דרבי יוסי, דאמר קרא מקוה מים יהיה טהור, הוייתן תהא על ידי טהרה. והלכה כרבי יוסי:
+
+Mishnah 6
+
+<b>גל שנתלש.</b> מן הים שהולך וסוער:
+<b>ונפל על האדם ועל הכלים טהורים.</b> לחולין בלבד, דחולין לא בעו כונה. אבל למעשר שני ולתרומה, לא טהר הטובל עד שיכוין:
+<b>טובלין.</b> איש ואשה:
+<b>ומטבילין.</b> כלים או ידים במקום שצריך טבילת ידים, כגון לקודש דלא סגי בנטילה:
+<b>חריצין.</b> רחבים ומרובעים כמערה, אלא שאינן מקורין:
+<b>נעיצין.</b> קצרים מלמטה ורחבים מלמעלה:
+<b>פרסת חמור.</b> והוא הדין פרסת כל בהמה:
+<b>המעורבת בבקעה.</b> גומא שנעשית בקרקע על ידי פרסת רגל של בהמה ונתקבצו בה מים, והיא מעורבת למקוה של ארבעים סאה על יד נקב כשפופרת הנוד, מטבילין בה:
+<b>חרדלית.</b> כמו הר דלית זרם מים הבאים מדליו של הר, פירוש מגובה ההר ואפילו אין מתחלתן ועד סופן אלא ארבעים סאה מטבילין בהן לבית שמאי.
+<b>ובית הלל אומרים אין מטבילין.</b> עד שיהיו ארבעים סאה במקום אחד, שאין חרדלית מטהרת אלא באשבורן:
+<b>שגודר כלים וטובל בהם.</b> עושה מחיצה בכלים כדי שיעכבו הילוך המים ולא יהיו זוחלין, וטובל באותן המים שבתוך מחיצת הכלים שהן כמי מקוה 
+<b>וכלים שגדר בהן לא הוטבלו.</b> לפי שלא הוטבל כל הכלי במים שבתוך המחיצה, כי אם הצד שכלפי החרדלית ולא צד שכלפי חוץ. ואי קשיא, והא אמר ר' יוסי לעיל כל דבר שהוא מקבל טומאה אין מזחילין בו, והיכי פליג אבית הלל שמודים שגודר כלים וטובל בהן. יש לומר, דהאי ומודים אסיפא קאי, דאמר וכלים שגדר בהן לא הוטבלו, והכי קאמר, מודים בית שמאי לבית הלל שהגודר כלים וטבל בהן, כלים שגדר בהן לא הוטבלו. אבל בית הלל לעולם סברי שאין גודר כלים וטובל בהן, כר׳ יוסי דאמר כל דבר שהוא מקבל טומאה אין מזחילין בו. והכי משמע בתוספתא:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>כל המעורב.</b> חורי המערה. חורין שבתוך המקוה. ומשום שרוב טבילות שלהן במערות, קרי למקוה מערה:
+<b>כמה שהן.</b> אע״פ שאין נקובין כשפופרת הנוד:
+<b>עוקת המערה.</b> גומא שבשולי המקוה, אין מימיה נחשבין עם מימי המקוה שלמעלה מהן להיות כשרי לטבול בהן, אלא אם כן יש ביניהן כשפופרת הנוד לחברן:
+<b>אמר ר׳ יהודה אימתי.</b> לא בא ר׳ יהודה לחלוק אלא לפרש:
+<b>בזמן שהיא מעמדת את עצמה.</b> כשבא לטבול בעוקה, העוקה היא מעמדת את עצמה, ואין הגג המפסיק בינה ובין המערה נופל מאליו:
+<b>אבל אם אינה מעמדת את עצמה.</b> ובשעה שבא לטבול, נופל גג העוקא, שהוא תחתית המקוה, ומתערבים מימי המערה במי העוקה:
+<b>מטבילין בה כמו שהיא.</b> אפילו אין בנקב כשפופרת הנוד:
+
+Mishnah 2
+
+<b>והטבילן הרי אלו טהורים.</b> ואפילו אין פי הדלי רחב כשפופרת הנוד. וכגון שהדלי עצמו טמא וצריך טבילה, דמגו דסלקא ליה טבילה לדלי, סלקא ליה נמי למה שבתוכו:
+<b>ואם לא טבל.</b> גרסינן. כלומר ואם הדלי טהור ואינו מטבילו, שאינו צריך טבילה:
+<b>עד שיהו מעורבין כשפופרת הנוד.</b> אין הכלים שבתוכו טהורים עד שיהיה בפי הדלי כשפופרת הנוד:
+
+Mishnah 3
+
+<b>בזה עשרים ובזה עשרים.</b> מים כשרים, ובשלישי עשרים סאה מים שאובין:
+<b>וטבלו ונתערבו.</b> על ידי טבילתן צפו המים והשיקו ונתחברו שלשתן זה בזה:
+<b>המקואות טהורים.</b> אפילו השאוב. שהרי שני הכשרים מתערבים יחד ויש כאן שיעור מקוה ארבעים סאה מים כשרים, וכשמתחבר להן השאוב שהמים צפין על גביהן מחמת הטובלים, הוכשרו מימיו לטבילה:
+<b>היה השאוב באמצע.</b> מחמת שהשאוב מפסיק בין שנים החיצונים הכשרים, אין הכשרים מתערבין זה עם זה:
+<b>המקואות כמות שהיו.</b> שהכשרים כשרים להקוות עליהן להשלים ארבעים סאה כשרים, והשאוב אין כשר להקוות עליו. ואע״פ שמימי השאוב מתערבים עם כל אחד, לא מיפסלי להקוות עליהן, דדרך המשכה נתערבו ולא נפלו מן הכלי לכשרין, ומה שירדו ממנו לכל אחד, נתבטל ברוב קודם שירדו למקוה:
+
+Mishnah 4
+
+<b>שהיו בהן שלשה לוגין מים.</b> בלועין ודבוקין בהן, אבל אינן נראין בעין, הלכך לא גזרו רבנן דאין זה מקרי נפלו:
+
+Mishnah 5
+
+<b>השידה והתיבה.</b> כלים גדולים של עץ ומונחים בתוך מקוה כשר:
+<b>אלא אם כן היו נקובים כשפופרת הנוד.</b> דומיא דעוקה דאמרינן לעיל שצריך שתהא נקובה כשפופרת הנוד:
+<b>בכלי גדול.</b> כגון בר תשעה טפחים או יותר, דמיעוטו הוי ארבעה טפחים, סגי בנקיבת ארבעה טפחים. ואין הלכה כרבי יהודה:
+<b>שק או קופה.</b> סל עשוי מנצרים של ערבה קלופין:
+<b>מטבילין בהן כמו שהן.</b> אם הן בים. ולא בעו נקיבה כשפופרת הנוד, שכולם מלאים נקבים ובטלים מים שבתוכן לגבי מי מקוה:
+<b>אינן פוסלין את המקוה.</b> משום מים שאובין:
+<b>ומעלין אותן כדרכן.</b> כגון במקוה שיש בו ארבעים סאה מצומצמות דאמרינן לקמן דכר וכסת של עור כיון שהגביה שפתותיהם מן המים, המים שבתוכן שאובין, כיצד יעשה, מטבילן ומעלה אותן דרך שוליהן, ובשק וקופה לא חיישינן, דלא חשיבי מים שבתוכן שאובין לפסול את המקוה:
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+<b>עירוב מקואות.</b> מקוה חסר שבצד מקוה שלם. אי נמי, בזה עשרים סאה ובזה עשרים סאה ומתערבין המים דרך חריץ או נקב, שיעורו לצרפן ולהכשירן כאילו יש בכל אחד ארבעים סאה:
+<b>כשפופרת הנוד כעביה וכחללה.</b> של קנה שנותנין בפי הנוד:
+והיינו <b>כשתי אצבעות חוזרות למקומן.</b> מתהפכות בריוח בחלל הנקב. ושתי אצבעות שאמרו הם שתי אצבעות הסמוכות לגודל, הראשונות שבפס היד, דהיינו אצבע ואמה:
+<b>מפני שהיא מן התורה.</b> חיוב הטבילה במקוה מים הוי מן התורה:
+<b>וכן כזית מן המת.</b> ספק יש בהן כשיעור ספק אין בהן כשיעור, ספיקן טמא. ודוקא ברשות היחיד. אבל ברשות הרבים, ספיקן טהור. ואע״ג דאפילו בדרבנן ספק טומאה ברשות היחיד ספיקו טמא, מכל מקום הכא אילו הוו שיעורי דרבנן, היינו מטהרין אותו:
+<b>כל שיעמוד.</b> בין עפר בין צרורות בין יבחושים אדומים הגדלין במים, אם עומדין על פי הנקב ממעטין בשפופרת הנוד ואין המקואות מתערבין:
+<b>כל שהוא מבריית המים.</b> כגון יבחושים אדומים. ואין הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 8
+
+<b>העליון מן התחתון.</b> כגון שהיה העליון מים שאובים ותחתון מים כשרים:
+<b>והרחוק מן הקרוב.</b> ולא חיישינן שמא בא אדם והפסיק השקתו ולא עלתה לו טבילה:
+<b>מביא סילון של חרס או של אבר.</b> והוא הדין של עץ או של עצם או של זכוכית. אבר, עופרת:
+<b>ומניח ידו תחתיו.</b> של הסילון כדי שלא יצאו מים לחוץ כשהוא מתמלא עד שעה שישיק ויתחברו עם המקוה האחר:
+<b>אפילו כשערה.</b> דהקלו בשאובה שהיא דרבנן. אבל אם היה העליון חסר מכשיעור ובא להכשירו על ידי השקה להשלימו לכשיעור, אין די בהשקה כשערה, דאפילו רבי יהודה דמיקל טפי בפרק ב׳ דגיטין [דף ט״ו], בעי טופח על מנת להטפיח:
+<b>ממלא בכתף.</b> דמאחר שיש במקוה ארבעים סאה מים כשרים, אפילו כל מים שאובין שבעולם אין פוסלין אותו:
+
+Mishnah 9
+
+<b>לשתי.</b> מלמעלה למטה:
+<b>לערב.</b> מימין לשמאל:
+<b>חלוף הדברים.</b> מלמעלה למטה, אין מצטרף. מימין לשמאל, מצטרף. ואין הלכה כרבי יהודה:
+<b>נפרצו זה בתוך זה.</b> היינו מלמעלה בראש הכותל. דדוקא כשנסדק הכותל או ניקב ולמעלה בראשו שלם, הוא דבעינן כשפופרת הנוד, אבל כשנפרץ הכותל בראשו והמים מתחברים שם, סגי ברום כקליפת השום וברוחב כשפופרת הנוד:
+
+Mishnah 10
+
+<b>האביק שבמרחץ.</b> כלי של מתכת משוקע באמבטי ויש בו נקב, דכשנמאסין מי האמבטי מחמת הטבילות פותחים הנקב שבאביק ויוצאים המים שבאמבטי וממשיכין לו מים אחרים נקיים וסותמים הנקב שלא יצאו המים, והמים הנמשכים לאמבטי הן כשרים לטבילה, דלאחר שרחצו בחמין שבמרחץ נכנסים לאמבטי וטובלים שם:
+<b>בזמן שהוא באמצע פוסל.</b> לפי שכל המים גרורים על גביו, ומים הגרורים על גבי כלים הרי אלו פסולים:
+<b>מן הצד אינו פוסל.</b> דאין המים גרורים על גביו, ואין כאן שאוב אלא מה שבתוכו, ושאר המים הוו להו מקוה כשר סמוך לשאוב, ומים שאובין בצד מים כשרים לא פסלי ואף על פי שנוגעים זה בזה:
+<b>אם מקבלת האמבטי רביעית.</b> מים כשרים קודם שיגיעו לאביק, כאילו מקבלת ארבעים סאה דמי, משום דרביעית שיעור מקוה היא מדאורייתא להטביל בה מחטין וצנוריות:
+<b>אם מקבל האביק.</b> כלומר כיון דאביק הוא העשוי לקבלה כל שהוא, פסול בכל ענין שיהיה, בין באמצע, בין מן הצד, בין מקבלת האמבטי רביעית קודם שבא לאביק, בין אינה מקבלת:  
+
+Mishnah 11
+
+<b>המטהרת שבמרחץ.</b> שיקתות המים העשויות במרחץ שנמשכים להם מים צוננים להשתטף בהן כדי לטהר עצמן לאחר שרחצו בחמין, ופעמים שהן שתי שקתות זו בצד זו אלא שהאחת עליונה מחברתה, ויש נקב בכותל שבין שתיהן שהמים יוצאים מזו לזו:
+<b>אם יש כנגד הנקב שלשה לוגין.</b> שהנקב רחב וארוך כשיעור שיכנסו בו שלשה לוגין, נפסלה העליונה מחמת המים שאובין שבתחתונהש דחשיב כאילו המים שכנגד חלל הנקב שאובין הן באמצע העליונה, לא מן הצד, ושלשה לוגין מים שאובין פוסלים כשהן באמצע אע״פ שאין פוסלין מן הצד. ורבותא נקט שהתחתונה מים שאובין והעליונה מים כשרים, שדרך המים לרדח ואין דרכן לעלות, ואעפ״כ נפסל העליון. וכל שכן שיפסל כשיהיה הכשר לצד תחתון:
+<b>כמה יהא בנקב.</b> השתא אתא לאשמועינן כמה שיעורו של נקב שיצאו ממנו שלשה לוגין בבת אחת:
+<b>אחד משלש מאות ועשרים בבריכה.</b> דשלשה לוגין אחד משלש מאות ועשרים [בארבעים] סאה. כיצד, הסאה ששה קבין, והקב ארבעה לוגין, נמצאו ארבעים סאה הן תשע מאות וששים לוג, הרי שלשה לוגין חלק אחד משלש מאות ועשרים בבריכה, כלומר במקוה כשר של ארבעים סאה, ושיערו חכמים שיעור מקוה שמחזיק ארבעים סאה, אמד על אמה ברום שלש אמות, הרי שיעור הנקב המחזיק שלשה לוגין הוא אחד משלש מאות ועשרים מאמה על אמד ברום שלש אמות המחזיק ארבעים סאה. ורמב״ם כתב, שאם היתה הבריכה פחות או יותר מארבעים סאה, מחשבין הנקב בפחות וביותר לפי חשבון זה, כגון אם היה בבריכה עשרים סאה, צריך להיות הנקב אחד ממאה וששים:
+<b>אפילו התחתונה מלאה כשרים והעליונה מלאה שאובין.</b> שדרך מים לירד, אפילו הכי אין שלשה לוגין שאובין שבנקב פוסלין את התחתונה:
+<b>שלא אמרו אלא שלשה לוגין שנפלו.</b> ואין השאובין פוסלין את המקוה עד שיפלו לתוכו. והלכה כרבי יוסי:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>יש מעלין.</b> משלימין לארבעים סאה:
+<b>ולא פוסלין.</b> בשלשה לוגין שאובין. וכולהו מפרש כיצד: 
+<b>הכפור.</b> גשמים שיורדין נקפים:
+<b>גליד.</b> מים שקפאו על פני הארץ או על פני המים:
+<b>טיט הנרוק.</b> טיט רך ורקיק שנעשה כמו רוק:
+<b>אבן הברד כמים.</b> כמים שאובים דאמרינן לקמן פוסלים ולא מעלים. ואין הלכה כרבי יוחנן בן נורי. והלכה כעדותן של אנשי מידבא שעושין מקוה מן השלג אפילו לכתחילה:
+<b>נמצאו מעלין.</b> שהשלימוהו:
+<b>ולא פוסלין.</b> בשלשה לוגין שאובין. שהרי סאה היא הרבה יותר משלשה לוגין, ולא נפסל המקוה בכך:
+
+Mishnah 2
+
+<b>המים.</b> שאובין. בין טמאין בין טהורים:
+<b>מי כבשים.</b> מים שכבשו בהן זיתים או מיני ירקות:
+<b>ומי שלקות.</b> מים ששלקו בהן שלקות:
+<b>והתמד.</b> חרצנים וזגים או שמרים שנתן עליהן מים:
+<b>עד שלא החמיץ.</b> דאם החמיץ, נידון כמי פירות:
+<b>קרטוב.</b> אחד מששים וארבע בלוג:
+<b>פעמים מעלין.</b> כדמפרש, כשיש במקוה ארבעים סאה מים כשרים, ונתן בו סאה מי פירות, ואח״כ נטל סאה ממנו מים ומי פירות מעורבים יחד, הרי כל הסאה של מי פירות שנשארה במקוה משלימים את המקוה:
+<b>פעמים אין מעלין.</b> כדקתני במקוה שיש בו ארבעים סאה חסר אחת:
+
+Mishnah 3
+
+<b>ושינו את מראיו כשר.</b> דהדחת כלים לא חשיבא שינוי מראה:
+<b>ואין פוסלים אותו בשינוי מראה.</b> משום דצבעא לית ביה מששא:
+<b>מוחל.</b> מים היוצאים מן הזיתים:
+<b>ימתין עד שירדו גשמים.</b> דלמלאות בכתף אי אפשר, דבחסר עסקינן, שהוא נפסל בשלשה לוגין:
+<b>ממלא בכתף.</b> דמקוה שלם אין השאובים פוסלים אותו לעולם:
+
+Mishnah 4
+
+<b>אין בו מראה מים ארבעים סאה.</b> אם אין במקוה ארבעים סאה שיש בהן מראה מים, לא יטבול באותו מקוה אפילו באותו צד שיש בו מראה מים. ואם טבל, לא עלתה לו טבילה:
+
+Mishnah 5
+
+<b>ונפלו למקוה לא פסלוהו.</b> הואיל והן נראין כיין, ומי פירות אין פוסלין בשלשה לוגין:
+<b>הכל הולך אחר המראה.</b> אף על פי שאין החלב פוסל המקוה ואין במים שיעור שלשה לוגין לפסול, מ״מ כיון שיש כאן שלשה לוגין שנראין כמים, חשבינן להו כאילו כולן מים. ופוסלין. ואין הלכה כרבי יוחנן בן נורי:
+
+Mishnah 6
+
+<b>השני טמא.</b> דודאי חסר שיעור המקוה בטבילתו של ראשון:
+<b>אף השני טהור.</b> דאמרינן גוד אחית, והוי כאילו המים שהעלה הראשון בגופו הן מחוברין למי מקוה ולא נחסר משיעורו כלום. ופירשו בגמרא דחגיגה [דף י״ט] דלא טיהר רבי יהודה אלא במעלות דרבנן, כגון שהיה טהור לחולין וטבל להיות טהור למעשר, או שהיה טהור למעשר וטבל להיות טהור לתרומה. אבל לעלות מטומאה גמורה לטהרה, דברי הכל טמא. ואין הלכה כר׳ יהודה:
+<b>סגוס.</b> בגד צמר עב, וקורין לו בערבי אלבורנו״ס, ובולע מים הרבה:
+<b>מקצתו נוגע במים טהור.</b> ובמקוה שיש בו מ׳ סאה מצומצמות איירי, וטבל בו אדם לאחר שהטביל בו את הסגוס, טהור האיש הטובל אע״פ שנחסר שיעור מקוה בטבילת הסגוס, מאחר שמקצת הסגוס נוגע במים. ור׳ יהודה היא דסבירא ליה אמרינן גוד אחית:
+<b>המים שבתוכן שאובים.</b> וחוזרים ופוסלים את המקוה בשלשה לוגים. שהרי לא היו בו אלא ארבעים סאה מכוונות ונתחסר כשהגביה שפתותיהן מן המים:
+<b>ומעלה אותם דרך שוליהם.</b> כדי שלא יפלו המים שבתוכן למקוה ויפסלו כל מימיו:
+
+Mishnah 7
+
+<b>הטביל בו את המטה.</b> שרגליה גבוהות, ואי אפשר להטבילה כולה כאחת במקוה קטן כזה ששיערו מצומצם, אא״כ רגליה שוקעות בטיט:
+<b>העבה.</b> שאינו נרוק ואין מטבילין בו:
+<b>שהמים מקדמין.</b> להטביל הרגלים קודם שישקעו בטיט, ובמים הוטבלו:
+<b>שמימיו מרודדים.</b> שאין המים עמוקים, מחמת שהמקוה רחב והמים מתפשטים בכולו. ואע״פ שיש בו ארבעים סאה, אין כל גופו מתכסה במים בבת אחת:
+<b>כובש.</b> לצד אחד של מקוה:
+<b>אפילו חבילי עצים וקנים.</b> ואע״ג דנראה כמקוה שחלקו, אפילו הכי הואיל והמים נכנסין ביניהן, לא הוי חלוק. וכובש דנקט, מפני שהעצים והקנים צפים על פני המים, וצריך לכבוש עליהם אבנים כדי שיכנסו תחת המים:
+<b>היה מוליך ומביא במים.</b> מנענע המים בידיו:
+<b>כיון שעבר הגל.</b> של מים על המעלה של מקוה שהמחט מונח בה וצפו מי הגל על המחט, טהורה. ולפי שהמחט דקה וקטנה וירא פן תפול במים, דרך להטבילה כן:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>ארץ ישראל טהורה.</b> ואפילו עיירות של כותים שבתוכה. שלא גזרו טומאה אלא על ארץ העמים בחוצה לארץ:
+<b>ומקואותיה טהורים.</b> ולא מחזקינן להו בשאובים, דסתמא בהכשר נעשו:
+<b>לבעלי קריין.</b> להתירן בדברי תורה. דבעל קרי אסור בדברי תורה עד שיטבול, וכי טביל אפילו במקוה שכל מימיו שאובין מותר:
+<b>אפילו נתמלאו בקילון.</b> שמילאו מים בכתף ושפכו לתוך גומא, ומאותה גומא יש דרך שהולכים המים למקוה:
+<b>שחוץ למפתח.</b> חוץ לפתח המדינה:
+<b>כשרים אף לנדות.</b> להתירן לבעליהן, ואע״ג דאיכא איסור כרת. ולא חיישינן שמא חסרים היו ונפלו עליהם מים שאובים ונתמלאו, דחוץ לפתח המדינה אין רגל בני אדם מצויין שם:
+<b>לפנים מן המפתח.</b> לפנים מפתח המדינה:
+<b>ופסולים לכל הטמאים.</b> שבני אדם מצויין שם הרבה וממלאים בכתף מים ונותנים שם לכבס ולרחוץ:
+<b>מפני הכביסה.</b> שיש לומר חסרים היו ונפסלו מן הכלים שמכבסים שם:
+<b>והרחוקים טהורים.</b> שאין מכבסים בהן וליכא למיחש להכי. ואין הלכה כר׳ אליעזר:
+
+Mishnah 2
+
+<b>חלוקים.</b> שמטיף טפין חלוקים כמין שלשלת:
+<b>בתחילה.</b> בתחילת הטלת מי רגלים:
+<b>טהור.</b> דלאו מין קרי הוא, אלא מעצירת השתן הוא בא:
+<b>באמצע ובסוף.</b> של הטלת מי רגלים, טמא, דמין קרי הוא:
+<b>ונמשכים.</b> מי רגלים מדובקים:
+<b>טמא.</b> דמין קרי הוא:
+<b>לבנים כעכורים.</b> ובתחילה טהור, באמצע ובסוף טמא. ואין הלכה כרבי יוסי:
+
+Mishnah 3
+
+<b>המהרהר בלילה.</b> ורואה שבא על האשה, וכשניעור משנתו מצא בשרו חם ולא מצא טפת קרי:
+<b>טמא.</b> דודאי ראה קרי אלא שנאבד במיעוטו בבגד:
+<b>הפולטת שכבת זרע ביום השלישי טהורה.</b> כגון ששמשה בחמישי בשבת, ופלטה בשבת, לא שנא שמשה בתחילת ליל חמישי דאשתהי הזרע במעיה ארבע עונות שלימות ליל חמישי ויום חמישי ליל ששי וששי, לא שנא שמשה חמישי עם חשיכה, דלא אשתהי אלא מקצת חמישי וליל ששי וששי, דלא איכא אלא שתי עונות שלימות. שהעונה היא או יום או לילה:
+<b>ר׳ ישמעאל אומר.</b> בא לחלוק ולומר דפולטת בשלישי לשמושה טמאה, אבל פולטת ברביעי, טהורה. מיהו מודה הוא דמקצת היום ככולו, דלא הקפידה תורה אלא במנין הימים ולא במנין העונות:
+<b>ופעמים שהן ארבע עונות שלימות.</b> כגון אם שמשה בליל (רביעי) [חמישי] עם חשיכה, פליטתה טמאה עד תחילת ליל שבת:
+<b>ופעמים שהם חמש עונות.</b> כגון אם שמשה בתחלת יום רביעי בעלות השחר, ופליטתה טמאה עד ליל שבת: 
+<b>פעמים שהן שש</b> כגון ששמשה בתחילת ליל רביעי והיא טמאה עד תחילת ליל שבת, נמצאו שש עונות שלימות:
+<b>ר׳ עקיבא אומר לעולם חמש.</b> עונות. ואם יצאה מקצת עונה ראשונה, נותנים לה מקצת עונה ששית להשלים חמש עונות, דכל הפולטת בתוך חמש עונות שלימות, טמאה. והלכה כר׳ אליעזר בן עזריה:
+
+Mishnah 4
+
+<b>טמאה.</b> הטפה של שכבת זרע שפלטה:
+<b>טהורה.</b> ואפילו טומאה דרבנן ליכא:
+<b>ולא כבדה את הבית.</b> לא קנחה את עצמה עד שלא ישאר בה לחלוחית של שכבת זרע:
+<b>כאילו לא טבלה.</b> דחיישינן שמא תפלוט טפת שכבת זרע שנשאר לה באותו מקום:
+<b>לכשיטיל מים טמא.</b> שמא נשתייר מן הקרי בתוך האמה ויוצא עם השתן:
+<b>בילד ובבריא טהור.</b> שיוצא בכוח ואין משתייר. ועד כמה קרוי ילד, כל שעומד על רגלו אחת וחולץ מנעלו ונועל מנעלו, ואפילו בן שמונים שנה. והלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>טהורה מטומאתה.</b> מטומאת נדה, ומותרת לבעלה:
+<b>אבל טמאה על גב רוקה</b> שנתלש על המעות קודם טבילה, וטמאה מתורת מגע דרוקה מטמא במגע ובמשא: 
+<b>נתנה שערה בפיה.</b> ולא באו המים בשערה:
+<b>קרצה שפתותיה.</b> דחקה שפתותיה ביותר זו בזו:
+<b>כאילו לא טבלה.</b> ואסורה לבעלה כמו שהיתה:
+<b>האוחז באדם ובכלים ומטבילן טמאין.</b> דבמקום אחיזתו לא באו מים:
+<b>ואם הדיח ידיו במים טהורים.</b> לפי שהמשקה שעל ידיו מתחבר למי המקוה ושוב אין כאן חציצה:
+<b>ר׳ שמעון אומר ירפה וכו׳</b> ואין הלכה כר׳ שמעון:
+<b>בית הסתרים.</b> כגון תוך האוזן ותוך החוטם ותוך הפה:
+<b>בית הקמטין.</b> של שחי ושל ערוה. אי נמי, קמטין של זקן וזקנה שבשרם נקמט:
+<b>אין צריך שיבואו בהן מים.</b> דכתיב (ויקרא ט״ו:י״א) וכל אשר יגע בו הזב וידיו לא שטף במים, וכי בשטיפת ידים נטהר הזב, והלא טבילת כל הגוף במים חיים הוא צריך, אלא לומר לך מה ידיו בנראה, אף כל בשרו בנראה, פרט לבית הסתרים. ואף על פי כן אמרו חכמים לעולם ילמד אדם בתוך ביתו שתהא אשה מדיחה קמטיה בשעת טבילה, דנהי דאין צריכין לבוא בהן מים, מקום הראוי לביאת מים בעינן:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>אלו חוצצין. חוטי צמר וחוטי פשתן והרצועות.</b> שהבנות מקלעות בהן שער שבראשן, והן מהודקות בשער שבראש ומונעות המים מליכנס בשער:
+<b>של צמר ושל שער אין חוצצים.</b> ואין הלכה כר׳ יהודה בשל צמר, אבל בחוטין של שער מודים לו חכמים, לפי שהמים נכנסים בהן. ודוקא חוטים שבראש, חוצצין. אבל של צואר, אין חוצצים, שאין אשה חונקת את עצמה:
+
+Mishnah 2
+
+<b>קלקי הלב.</b> שער שבחזה כנגד הלב שנסתבך ונעשה כעין שרשרות, והן נמאסות מן הזיעה:
+<b>ובית הסתרים באשה.</b> מפני שהשער נאחז ומסתבך באותו מקום מחמת הזיעה והטינוף והלכלוך. ודוקא באשה נשואה שמקפדת על עצמה שלא תתגנה על בעלה הוא דבית הסתרים הוי חציצה, אבל בפנויה דאינה מקפדת, לא הוי בית הסתרים חציצה:
+<b>לפלוף.</b> צואת העין:
+<b>גליד.</b> ריר היוצא מן המכה שמתיבש ונעשה גליד:
+<b>ושרף היבש.</b> אם היה על בשרה מן השרף הנוטף מהאילנות או מן הפירות, ונתיבש שם:
+<b>גלדי צואה שעל בשרו.</b> שנתיבשה ונעשית גליד:
+<b>והמלמולין.</b> כשידיו של אדם מלוכלכות בטיט או בבצק או בזיעה ומולל ידו אחת על חברתה נעשה על ידו כמין גרגירים של שעורים:
+<b>בשל מרקה.</b> טיט השרוי בלובן ביצה, עשוי לתקן בו הכלים שנסדקו, שאין המים ממחין אותו. מרקה, לשון תמרוקי נשים. ואין הלכה כר׳ יוסי:
+<b>יתדות דרכים.</b> טיט שנתמעך על ידי הלוך בני אדם שמהלכים עליו. וכשהוא לח נקרא גץ יוני, וכשהוא יבש, נקרא יתד הדרכים, שקשה להלך עליהן ונראה כמהלך על גבי יתדות:
+<b>שאין טובלין בהם.</b> אם היה במקוה טיט כזה:
+<b>ולא מטבילין אותן.</b> אם היה על בשרו. ויש מפרשים, ולא מטבילין אותם אם נטמאו מימיו, דלא סלקא השקה במקום הטיט:
+<b>הקומקום.</b> כלי נחושת שמחממים בו המים, ומחמת העשן והשלהבת שעולה על גביו נעשה סביביו פחמין:
+<b>אלא אם כן ישפשף.</b> הפחמין שעל גביו:
+
+Mishnah 3
+
+ובית הסתרים באיש. דאיש אינו מקפיד. ואפילו אשה אין מקפדת אלא נשואה כדפרישית:
+<b>ושאינו מקפיד עליו אינו חוצץ.</b> והוא שלא יהיה על רוב גופו. ופסק ההלכה לענין חציצה, רובו ומקפיד עליו, חוצץ דבר תורה. מיעוטו, כלומר אם הדבר החוצץ הוא במיעוט הגוף, אע״פ שמקפיד עליו, אינו חוצץ מן התורה, אבל חכמים גזרו על רובו שאינו מקפיד משום רובו המקפיד, ועל מיעוטו המקפיד נמי משום רובו המקפיד. ולא גזרו על מיעוטו שאינו מקפיד אטו מיעוטו המקפיד, דהיא גופא גזירה, ואנן ניקום ונגזור גזירה לגזירה:  
+
+Mishnah 4
+
+<b>לפלוף שבעין.</b> בלח אינו חוצץ, ביבש, חוצץ. ושחוץ לעין דלעיל, בין בלח בין ביבש, חוצץ. וטעמא הוי, דחוץ לעין אדם מקפיד בין בלח בין ביבש. בתוך העין, ביבש מקפיד, בלח אינו מקפיד:
+<b>כשות של קטן.</b> כמין שער נולד בבשר הקטנים, כעין שער הנולד בקשואין שקורין פאקו״ס בערבי, ואותו שער קרוי בלשון משנה כשות של קישות, כך שער של קטן הדומה לו קרוי כשות של קטן, והנשים קוראות לו שער שוטה:
+<b>לא טמא.</b> אם נגע טומאה באותו שער לא נטמא הקטן:
+<b>ולא מטמא.</b> אם היה הקטן טמא באחת מאבות הטומאות, ונגע אדם באותו שער ולא נגע בבשרו, לא נטמא הנוגע, דלא חשיב שער זה יד להכניס טומאה ולהוציא:
+
+Mishnah 5
+
+<b>והמור.</b> מוסקו בלע״ז. ויש ספרים גורסים וחמר:
+<b>דרגש.</b> מטה קטנה. תרגום וישבת על מטה כבודה (יחזקאל כ״ג:מ״א) דרגשין:
+<b>על הנקיים חוצצין.</b> משום דקפדי עליהן:
+<b>בלוסין.</b> מלוכלכים. ודומה לו בגמרא בפרק כלל גדול [שבת דף ע״ו] עיסה בלוסה:
+<b>אינן חוצצין.</b> דלא קפדי עליה. והיינו טעמא דמטות בעל הבית ועני:
+<b>איכוף.</b> כמו אוכף. והוא של עור שמשימין על החמור כשנושא המשא:
+<b>זקקים.</b> נושאי הנודות של עור. לשון זיקא בין מליא בין חסרה שריא, במסכת עבודה זרה (דף ס׳):
+<b>אינו חוצץ.</b> שאין מקפידין על הלכלוך:
+<b>עד כאיסר האיטלקי.</b> שהוא רוחב כארבעה גרגרי שעורה, חוצץ. פחות מכאן, אינו חוצץ. ות״ק לא יהיב ביה שיעורא, אלא אפילו פחות מכאיסר חוצץ. והלכה כתנא קמא:  
+
+Mishnah 6
+
+<b>משני צדדים.</b> שעובר משני עברי הבגד:
+<b>של בנאים.</b> תלמידי חכמים שעוסקים בבנינו של עולם. וקפדי על רבב שבבגדיהם, דאמר ר׳ יוחנן כל תלמיד חכם שנמצא רבב על בגדיו חייב מיתה:
+<b>ושל בור.</b> גרוע מעם הארץ. ולא קפיד על לכלוך שבבגדיו אלא א״כ יוצא מעבר לעבר. ומרדעת דאמרן לעיל דחוצץ, היינו שעובר משני צדדין. דלא תהא מרדעת חשובה מבגדו של עם הארץ. והלכה כרבי יוסי:
+
+Mishnah 7
+
+<b>זפתין.</b> זופתי חביות. אי נמי, עושי הזפת:
+<b>מפסלי אילנות.</b> שנוטלים הפסולת מן האילנות. פירוש אחר, כורתי האילנות. לשון פסל לך, שכורת הענפים מן האילן כדי שיתעבה ויגדיל גופו של אילן:
+<b>של קייצין.</b> השוטחים לחמה ליבש פירות של קיץ. פירוש אחר, מלקטי קוצין. וכל הני לא קפדי אלכלוך המטפחות שלהם. ואין הלכה כרבי יהודה:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>כל ידות הכלים.</b> כגון יד הקרדום וכיוצא בה שהכניסה בברזל:
+<b>שלא כדרכה.</b> בעיקום:
+<b>ולא מירקן.</b> לא גמר הכנסתן. לשון ומירק אחר שחיטה על ידו, במסכת יומא [דף ל״ב]:
+<b>או שמירקן.</b> שגמר הכנסתן ונשברו:
+<b>כלי שהטבילו דרך פיו כאילו לא טבל.</b> דכל כלי שבתחילת הכנסתו במים כופהו על פיו, אין המים נכנסין לתוכו לעולם אפילו מכניסו כולו, עד שיטנו:
+<b>בלא הזיבורית.</b> שלא הטביל בית ידו, או דבר נוסף שיש בכלי באחת מקצותיו. ולהכי קרו ליה זבורית, שאינו עיקרו של כלי. ואין המים באין בהן עד שיטנו על צדו. וכל הני דמתניתין כולהו טעמא [כדי] שיבואו המים בכולן:
+<b>קלמרין.</b> כלי שמניחין בו את הדיו. וכן קורים אותו בלשון רומי קלמר״ו. ויש מהן שפיהן שוקע לתוכן כדי שלא ישפך הדיו אפילו אם יהפך על פיו. ואם הטבילו כדרכו, אין המים נכנסים בחלל השקוע שסביב פיו מבפנים, לפיכך צריך לנקב מן הצד:  
+
+Mishnah 2
+
+<b>הכר.</b> הוא ששוכב עליו:
+<b>הכסת.</b> הוא שמשים תחת מראשותיו:
+<b>שיבואו בהן המים.</b> לתוכן. שדרך כר וכסת של עור להכניס ולהוציא מה שבתוכן:
+<b>כסת עגולה.</b> וקטנה שעושים השרים תחת מראשותיהן:
+<b>הכדור.</b> פלוט״א:
+<b>והאמום.</b> דפוס שעושים עליו את המנעל. והוא עשוי מעור וממלאים אותו בשער או במוכין:
+<b>והקמיע.</b> של כתב או של עקרין מחופה עור:
+<b>ותפלה.</b> של יד או של ראש:
+<b>אינן צריכים שיבואו בהן המים.</b> לפי שאין דרך להכניס ולהוציא מה שבתוכן:
+
+Mishnah 3
+
+<b>קשרי העני.</b> בגדיו של עני שנקרעו וקשרן, הקשר ההוא אינו עשוי להתיר לעולם, הלכך אינו צריך להתירו בשעת טבילה כדי שיבואו עליו מים:
+<b>והנימין.</b> נימין ופתילין שתולין על שפת הסדין לנוי ועושין בהן קשרים, ואינן עשויין להתיר לעולם:
+<b>וחבט של סנדל.</b> אזנים שיש לרצועות של סנדל, אין צריך להתיר הקשר שלהן בשעת טבילה, שאין אותו קשר עשוי להתיר:
+<b>בזמן שהיא חוצה.</b> שהקשר חוצץ, שאין המים נכנסים לתוכה. ואימתי יהיה זה, כשהקשר מהודק יפה ואז אינו עשוי להתיר. ולפי שהוא עשוי להתקיים, אין צריך להתירו בשעת טבילה:
+<b>ושל זרוע.</b> קשר של תפלה של יד:
+<b>בזמן שאינה עולה ויורדת.</b> דמיהדק הקשר הרבה, ואין הרצועה עולה ויורדת בו:
+<b>ואזני החמת.</b> אזני הנוד יש בהם קשרים מהודין:
+<b>תורמל.</b> כיס גדול של עור שנושאין הרועים. ובלשון מקרא קרוי ילקוט:
+
+Mishnah 4
+
+<b>פרקסין.</b> לבוש התחתון שעל הבשר, והוא פתוח בכתפים, וכשלובשו קושרו על הכתף, ובשעת הפשט מתירו:
+<b>ושפה של סדין צריך למתח.</b> הקמטים שיש בשפתו העליונה, כדי שיבואו המים בין אותם הקמטים:
+<b>למתח.</b> לפשטן ולמשכן. כמו וימתחם כאוהל לשבת (ישעיה מ׳):
+<b>ושנץ של סנדל.</b> רצועות שקושרו בהן:
+<b>שיבעבעו.</b> כשמטביל אדם בגד במים, עולין כמין אבעבועות במים. וכשהן מכובסים ומשקה טופח עליהן, משהתחילו המים לבעבע, טהרו, לפי שהושקו המים הבלועים בו למי המקוה. אבל כשהן נגובים אין המים באין בכולו עד שינוחו מבעבוען. שכשאדם מטביל סדין ואין יכול לשטחו שאין המקוה רחבה כל כך, תוחבו במים כשהוא מקופל ומתוך כך מבעבעים המים, וכשנחין מבעבוען בידוע שבאו המים בכולו:
+
+Mishnah 5
+
+<b>מטבילן עד מקום המדה.</b> והשאר אין צריך טבילה, דכל העומד ליחתך כחתוך דמי. ולא הוי חציצה למקום החתך עצמו, דבית הסתרים דכלים אין טעון ביאת מים כמו באדם. ויתירים בית הסתרים דכלים על בית הסתרים דאדם, דאילו בית הסתרים דאדם נהי דאין טעונים ביאת מים בעינן ראוי לביאת מים, ובית הסתרים דכלים אפילו ראוי לביאת מים לא צריכי, דאין אדם מקפיד שם:
+<b>ר׳ יהודה אומר כו׳</b> ואין הלכה כר׳ יהודה:
+<b>מטבילן עד מקום המדה.</b> עד ארבעה לגדול ועד עשרה לקטן, והשאר טהור ואין צריך טבילה, ואפילו כלתה מדה לחצי טבעת שבשלשלת אין צריך להטביל אלא עד חצי טבעת:
+<b>ר׳ טרפון אומר עד שיטביל את כל הטבעת.</b> שכלתה המדה לחציו. ואין הלכה כר׳ טרפון:
+
+Mishnah 6
+
+<b>אין מטבילין חמין בצונן.</b> דאוכלים ומשקין אין להם טהרה במקוה, אלא המים שנטמאו בלבד, מטעם השקה וחיבור, ואין השקה מועלת אלא במין עם מינו, חמין בחמין ויפים ביפים ומרים במרים. אבל מין בשאינו מינו אין השקה מועלת בהן ולא נטהרו המים:
+<b>מלא משקין.</b> כגון יין ושמן ומי פירות וכל משקין חוץ ממים:
+<b>כאילו לא טבל.</b> משום דחייצי. ודוקא שלא נשתנו מראיהן, שלא נתבטלו במים:
+<b>מלא מי רגלים רואין אותן כאילו הן מים.</b> דמי רגלים מין מים הן, וכשהשיקו עליהן מי מקוה נעשו חיבור להן ולא חייצי ונטהר הכלי. ויש ספרים שגורסין, רואין אותן כאילו הן יין, ואם היו משתנים מראיהן וחוזרים למראה מים, מתבטלים במים ונטהר הכלי. וכגירסא זו מוכח בתוספתא:
+<b>מלא מי חטאת.</b> מים שנתקדשו באפר פרה, ומהם מזים על טמאי מתים:
+<b>עד שירבו המים על מי חטאת.</b> שיהיה רוב הכלי פנוי כדי שירבו מי מקוה הנכנסים בו על מי חטאת שהיו בתוכו. ואם לאו, עדיין הוא בטומאתו והרי הן כשאר משקין שחוצצין בין הכלי ובין מי המקוה:
+<b>כור.</b> שלשים סאין:
+<b>ואין בו אלא רביעית.</b> מי חטאת. או שאר משקין:
+<b>כאילו לא טבל.</b> דסבירא ליה לרבי יוסי, רביעית משקין או רביעית מי חטאת שבתוך הכלי, פוסלין בטבילה, וחוצצין אפילו בתוך כלי גדול, עד שיסיר הרביעית של משקין או של מי חטאת ויחזור ויטבילו ריקן. ואין הלכה כר׳ יוסי:  
+
+Mishnah 7
+
+<b>כל האוכלים מצטרפין.</b> אכל אוכלים טמאים מכמה מינים ויש בכולן כחצי פרס שהן שני ביצים לרש״י וביצה ומחצה לדברי רמב״ם, מצטרפין לפסול גוייתו מלאכול בתרומה. וכן שתה מכמה מינים של שבעה משקין שהם מים יין שמן דבש חלב דם טל, שאלו בלבד נקראין משקין, כולן מצטרפין זה עם זה לפסול את הגויה ברביעית הלוג, דכתיב (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל וכל משקה אשר ישתה, לימד על האוכלין שכולן מצטרפין ועל משקין שכולן מצטרפין:
+<b>שעשו בו שאר משקין.</b> לפסול את הגויה:
+<b>כמים.</b> ואין שאר משקין פוסלין את המקוה בשלשה לוגין כמים. אי נמי, אין שאר משקין משלימין שיעור מקוה לארבעים סאה כמים, דכתיב מקוה מים, ולא מקוה של שאר משקין.
+
+Mishnah 8
+
+<b>שתה משקין טמאין.</b> שאר משקין חוץ ממים:
+<b>שאינן טהורים בגוף.</b> לא עלתה להן טבילה בטבילת הגוף, דאוכלין ומשקין חוץ ממים אין להם טהרה במקוה:
+<b>אבל שתה מים טמאין וטבל.</b> טהורים בגוף. שיש להן טהרה במקוה על ידי השקה:
+<b>הרי היא כמות שהיתה.</b> טהורה כמות שהיתה, שהוא מציל עליה בעודה בלועה שלא תיטמא:
+<b>טובל ואוכל בתרומה.</b> דטומאה בלועה אינה מטמאה אחרים:
+<b>בזמן שהוא נראה.</b> על גופו מבחוץ:
+<b>טובל ואוכל בתרומה.</b> לא שנא חץ טמא ולא שנא חץ טהור, אינו חוצץ בטבילה כל זמן שאינו נראה:
\ No newline at end of file
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@@ -0,0 +1,1062 @@
+Bartenura on Mishnah Negaim
+ברטנורא על משנה נגעים
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+https://www.sefaria.org/
+
+Bartenura on Mishnah Negaim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+מראות נגעים (the appearance of plagues – i.e., leprosy) – are written explicitly in Scripture (Leviticus 13:2: “When a person has on the skin of his body a swelling/שאת, a rash/ספחת, or a discoloration/בהרת, and it develops into a scaly affection on the skin of his body,”), a swelling/שאת and a discoloration/בהרת (referred to by Jastrow dictionary as a bright white spot on the skin
+שהן ארבעה – you must include two others that are not written in Scripture, and they are subcategories/תולדה (i.e., a secondary category derived from a primary category. It is not a primary category but is derived from that source, either as a legal inference or as a factual derivative) and they are a subcategory of שאת/swelling and a subcategory of בהרת/discoloration/bright white spot on the skin. And we include them from ספחת/a rash, for ספחת/rash is not the name of a plague but a secondary expression. And similarly, it (i.e., Scripture) states (I Samuel 2:36): [And all the survivors of your house shall come and bow low to him for the sake of a money fee and a loaf of bread and say,] ‘Please assign me to one of the priestly duties, [that I may have a morsel of bread to eat’].” And Scripture placed ספחת/a rash between שאת/swelling and בהרת/bright white spot on the skin to inform you that there is a subcategory to שאת/swelling and a subcategory to בהרת/bright white spot on the skin.
+בהרת עזה כשלג (an intensely bright spot – sparkling – like snow) – the most white. As it is written (Leviticus 13:4): “But if it is a white discoloration [on the skin of his body which does not appear to be deeper than the skin and the hair in it has not turned white],” it is white and there is nothing of a higher level of white than it. (For the derivative to this, כסיד ההיכל/like the limestone in the Temple – see Tractate Middot, Chapter 3, Mishnah 4 – which were whitened every year before Passover.)
+שאת כקרום ביצה (the swelling is like the color of the membrane surrounding the egg) – for this Tanna/teacher [of the Mishnah] holds that שאת/swelling is not other than the language of something of height. And similarly, it (i.e., Scripture) states (Isaiah 2:14): “And all the lofty hills.” For you don’t have something as dim/faint in its whiteness (as opposed to the strong, intensely bright spot of the בהרת/discoloration which is sparkling like now) in all four appearances of plagues like the membrane surrounding an egg, therefore, it is loftier than all of them, like the appearance of a shadow above from the sun.
+שניה לה כצמר לבן – The Rabbis hold, there are two strong appearances which are snow and white wool, these are for the two principal/direct [forms of plagues], בהרת/discoloration/bright white spot on the skin and שאת/rash, and two appearances [of plagues] that are fainter from them are the limestone in the Temple and the color of the membrane of the egg, and they are derivatives/subcategories . Give the large derivative (or subcategory) to the large one, that is, the limestone of the Temple to the בהרת/discoloration which is a large primary [appearance of a plague], and the small derivative/subcategory to the small one, that is the membrane of the egg to the שאת/swelling which is smaller than the בהרת/discoloration. 
+And the practical difference in the dispute of the Rabbis and the first Tanna/teacher [of the Mishnah, Rabbi Meir] is in regard to fusion (i.e., the state of being considered as one coherent mass or as one act), for half of a Cilician bean (seen as the standard for eruptions) from a primary category and half of a Cilician bean from its derivative/subcategory fuse together/combine. And similarly, the two primary categories שאת/a swelling and בהרת/discoloration combine, for we expound upon (Leviticus 13:2): “And it develops into a scaly affection on the skin of his body”/והיה בעור-בשרו לנגע teaching that they combine with one another, as it is written (Leviticus 13:2): "והיה"/and it – and it is not written: "והיו"/and they - make all of the plagues one. But the two derivatives/subcategories do not combine/fuse, for the derivative/subcategory of בהרת/discoloration/bright white spot on the skin does not combine with the derivative/subcategory of שאת/a swelling, and [the word] "והיה"/and [the word] "והיה"/and it – does not refer other than to שאת/a swelling and בהרת/a discoloration/bright white spot on the skinthat are written explicitly, but not to the derivatives [or subcategories] that come from the extension of scope/widening amplification [of Rabbinic exegesis]. And now, according to the first Tanna/teacher [of the Mishnah], snow and the membrane of an egg combine/fuse, snow and white wool do not fuse/combine. But to the Rabbis, snow and white wool combine/fuse, snow and the membrane [of an egg] do not combine/fuse. And he Halakha is according to the Sages.
+צמר לבן – pure wool of sheep one day old after it was washed and cleansed.
+
+Mishnah 2
+
+הפתוך שבשלג (the variegation of the snow-white leprosy) – that is mixed in the white color and red substance that is in the בהרת/discoloration/bright white spot on the skin that it appears as an intensely bright spot sparkling like snow. כיין המזוג בשלג (like the red wine mixed with the snow – before the latter is dissolved) – for its whiteness is greater and its redness is less.
+הפתוך שבסיד ההיכל – that which is combined in the plague which is like the lime of the Temple, appears. כדם המזוג בחלב – for the redness that is in it is greater. And even though it (i.e., the Mishnah) doesn’t teach פתוך/the variegation other than with the בהרת /discoloration and its derivatives or subcategories, the same law applies for there is also variegation in the שאת/swelling and its derivatives or subcategories, as it is taught in Torat Kohanim (i.e., the Sifra) (Leviticus 13:10): “a white swelling [on the /skin]/שאת לבנה [which has turned some hair white],” (see also Leviticus 13:19), it teaches that it defiles part of it. [The phrase] "בהרת לבנה אדמדמת"/a white discoloration/bright spot on the skin streaked with red (Leviticus 13:19), teaches that it defiles with variegation. From where [do we learn] to give that which is stated of this one and with that one (i.e., wine mixed with in snow and blood mixed in milk – describing the variegation of the lime in the Temple)? The inference teaches us (Leviticus 13:9): "נגע צרעת"/When a person has a scaly affection.
+שבזה ושבזה – that is in the snow and in the lime [of the Temple].
+דיהה (is fainter) – it is missing from the whiteness, which is not bright/resplendent in its whiteness like it. And the Halakha is according to Rabbi Akiba.
+
+Mishnah 3
+
+מארבעה מראות הללו מצטרפין – we have the reading [of מארבעה/from among four] and we don’t have the reading of ארבעה מראות/four appearances, for all the four appearances do not combine/join together, that a derivative/subcategory does not join together with its primary category, and two derivatives/subcategories do not combine/join together with each other. But the two primary categories do combine. From what is written (Leviticus 13:2): "והיה בעור בשרו"/“and it develops [into a scaly affection] on the skin of his body,” but it is not written: "והיו" /”and they will,” which implies that one can make סאת/a swelling and בהרת/a discoloration/bright white spot on the skin like one thing, that if there is one-half of a [Cilicean] bean of this one and one-half of a [Cilicean] bean of that one, they combine to becoming a complete bean. But Maimonides wrote, that all four of the appearances (i.e., including the subcategories or derivatives] combine. And the Tosefta [Tractate Negaim, Chapter 1, Halakha 4] supports him.
+לפטור ולהחליט ולהסגיר (to absolve or to declare a person a leper or to lock up the leper pending the observation of the Kohen) – all of these things combine. And all of them are being explained.
+להסגיר העומד בשבוע ראשון – as it is written (Leviticus 13:5): “On the seventh day the priest shall examine him, and if the affection has remained unchanged in color [and the disease has not spread on the skin,] the priest shall isolate the affected person for seven [additional] days.”
+ולפטור את העומד בסוף שבוע שני – that which stands in its measure and did not spread and stood in its appearance, even though it did not go downward from the four appearances, he frees him at he end of the second week. But surely as it is written (Leviticus 13:6): “On the seventh day the priest shall examine him again: if the affection has faded [and not spread on the skin], the priest shall pronounce him pure,” that is not to say that he did not pronounce him pure unless [the affection] faded, but rather the Biblical verse teaches us that even if it changed from snow to lime, or from lime to snow, we don’t say that it is another plague and he returns and [the priest] isolates him as at the outset, but rather that he is as it stands, and he purifies him.
+להחליט את שנולד לו מחיה ושער לבן בתחלה – that when he is brought to the Kohen at the beginning [of his being diagnosed with an affection] and he has upon him a discoloration like the Cilician bean or quick flesh like a squared lentil within the place of the discoloration, he declares him to be a leper immediately. And similarly, also for [the appearance of] white hair, for if it was black and he didn’t have sufficient time to shut him in until it had turned white, he declares him to be a leper immediately. But the spreading of a leprous spot (see Leviticus 13:7-8): “But if the rash should spread on the skin after he has presented himself to the priest and been pronounced pure, he shall present himself again to the priest. And if the priest sees that the rash has spread on the skin, the priest shall pronounce him impure; it is leprosy.”), even if it gradually spreads until he doesn’t shut him up [in isolation].
+בסוף שבוע ראשון – that is to say, to declare him to be a leper like this at the end of the first week, for from the outset he didn’t have these signs [of affliction] and they locked him up/isolated him, but at the end of the first week, he (i.e., the Kohen) found in him a patch of un-discolored flesh [in the swelling] (see Leviticus 13:10) or white hair, and he definitely declares him to be a leper.
+או בסוף שבוע השני – as for example, that at the end of the first week, it (i.e., the affection) remained unchanged and he did not have in either white hair or a patch of un-discolored flesh [in the swelling], [and the Kohen shut him in isolation a second time], and at the end of the second week, these signs appear, he (i.e., the Kohen) declares him to be a leper.
+לאחר הפטור – meaning to say, that even after the clearance that was at the end of the second week, no signs of defilement appeared in him and they released/cleared him, but after a few days, they appeared, he (i.e., the Kohen) declares him to be a leper.
+את שנולד לו פשיון בסוף שבוע ראשון או בסוף שבוע שני – as for example, a discoloration like the size of Cilician bean which does not have in it a patch of un-discolored flesh or white hair and he (i.e., the Kohen) shut him in isolation, if it spread at the end of the first week or it didn’t spread other than at the end of the second week, he (i.e., the Kohen) declares him to be a leper. But if it did not spread neither in the first week or in the second week, and he released/cleared him, but after a couple of days it spread, he (i.e., the Kohen) declares him to be a leper.
+להחליט את ההופך כולו לבן מתוך הפטור – if after he was released/cleared and the Kohen purified him, the leprosy spread throughout his body, he is impure and irrevocably confirmed as a leper.
+לפטור את ההופך כולו לבן מתוך החלט או מתוך הסגר – if after the Kohen declared him impure, or after it was necessary to be shut him in isolation prior to his being made impure, and the leprosy spread throughout his body, he releases him and he is pure, for the white eruption which causes the leper to be declared clean changes someone from pure to impure and from the impure to the pure. And it is called an impure leper under trial [pending the priest’s observation – see Leviticus 13:4).
+אלו מראות נגעים – these four appearances that we mentioned, smooth or variegated.
+
+Mishnah 4
+
+מראות נגעים שלשים וששה – and we don’t have the reading: "מראות נגעים ששה עשר" /”The appearances of plagues are sixteen. But there were thirty six, four appearances that are smooth and four appearances that are variegated of the skin of his body, and corresponding to them, with שחין/inflammation (or boil, skin-disease) and מכוה/a burnt spot on the skin, for the inflammation and the burnt spot are one, and Scripture did not divide them other than to tell you that they do not combine, and corresponding to them with the נתקים/bald (blanched) spot on the head or in the beard, and corresponding to them with קרחת/a leprous affection on the back of the head (making it bald) and גבחת/a leprous affection on the front of the head (making it bald), and ירקרק/pale-colored/greenish andאדמדם /reddish leprosy (see Leviticus 13:42), that are the plagues of houses, these are thirty-six.
+עקביא בן מחללאל אומר שבעים ושתים – these thirty-six at the outset when he (i.e., the potential leper) is brought to the Kohen, and thirty-six others corresponding to the end of the first week or the end of the second week of isolation or the end of the third week for plagues upon houses to distinguish between appearances [of plagues] ab initio to an appearance at the end, these are seventy-two. Maimonides explained them thusly, and he is sound/upright. But what is difficult to me about this is that he counts eight appearances of bald (blanched) spots on the head or in the beard, but we hold that bald (blanched spots on the head or in the beard defile in all appearances [of plagues] and they lack special appearances like the rest of the plagues.
+ששבוע שני שלו חל בשבת – for two isolations, are thirteen days. For the seventh day of the first week counts for this week and the other [week], as it is written (Leviticus 13:5): "והסגירו [הכהן] שבעת ימים שנית"/ “the priest shall isolate him for another seven days.”, which teaches that the seventh day counts for him from the number from before it and from after it. And similarly, the three weeks of plagues on houses are not other than nineteen days, for the first and seventh [days] of the middle week count before them and after them.
+חל להיות בתוך השבת – that on the Sabbath days falls the seventh day, we don’t see him (i.e., examine him) on the Sabbath, because it appears like adjudication is taking place on the Sabbath day, but we delay it until after the Sabbath. But the Halakha is not according to Rabbi Akiba.
+
+Mishnah 5
+
+היה בו שער לבן – on the Sabbath day. And if he (i.e., the Kohen) had seen him, he would have declared him to be a leper, but after the Sabbath, the white hair disappeared, and this is ruling leniently. But even though that he (i.e., the Kohen) declared him to be a leper on the Sabbath day, when it (i.e., the white hair) left him after the Sabbath, he would have declared him pure, nevertheless, he would have to bring a sacrifice, according to the law of a מצורע מוחלט/confirmed leper – who has been declared conclusively ritually impure by a Kohen (A confirmed leper must grow his hair long and rend his garments) who became healed, but now is exempt.
+היו לבנות – alternatively, if his hair was white on the Sabbath day that he would have been designated to have been declared a confirmed leper, and on the morrow (i.e., Sunday), [his hair] blackened, this is ruling leniently.
+אחת לבנה ואחת שחורה והשחירו שניהן – he just refers to it by the way/without specific reason, for here one cannot be lenient, and whether it was white [and turned black] or had been black all along, he is ritually pure. But subsidiary to this/on account of, [as] the concluding clause [of the Mishnah] is stringent (see Mishnah 6), it (i.e., the Mishnah) took this term as it teaches, "ולהבינו"/and they became white – in both [clauses].
+ארוכות – his hair was [long] on the Sabbath day in order to cut it with scissors, that is the measure of defilement. On the morrow, they will be shortened, which is to be lenient.
+אחת ארוכה ואחת קצרה – he just refers to it by the way/without specific reason, for either way (i.e., whether is hair is short or long) is a pure. But on account of the concluding clause [of the Mishnah] that is to be stringent (see Mishnah 6), it (i.e., the Mishnah) took the phrase and taught: "והאריכו"/and they became longer, in both [clauses].
+נסמך השחין (if the inflammation/boil was attached) – to two hairs, after the Sabbath, but on the Sabbath he did not have a boil/inflammation on it, for had he (i.e., the Kohen) seen it on the Sabbath, he would declare him to be a leper on account of the white hairs that are within the bright white spot on the skin/בהרת, and now after the Sabbath when the boil comes and is attached to the two of them (i.e., hairs) or to one of them, is not a sign of defilement.
+הקיף השחין וכו' – or that the boil surrounded the two white hairs.
+או לאחת מהן או חלקן השחין – that the boil comes of the raw flesh of the boil or the burnt spot on the skin or the raw flesh of the burnt spot on the skin or the white scurf/בוהק between each hair. All of these on Shabbat are not there but after Shabbat came (i.e., appeared), this is a leniency.
+היתה בו מחיה (if there was in it raw flesh) – on the Sabbath, which is a sign of defilement, and it went away after the Sabbath. Alternatively, it was quadrilateral on the Sabbath, and he was worthy of being declared a leper, but after Shabbat it became round or long, that now it is not a sign of defilement. Alternatively, an eruption was surrounded with raw flesh in the middle of the bright white spot on the skin/בהרת, like a kind of a fortress of a city that sits in the middle of the city, and through this, he was worthy of being declared a leper, but after Shabbat, it was made from the side. Alternatively, it was gathered/collected like a lentil in one place, but after Shabbat, it scattered.
+ובא השחין ונכנס לתוכו – meaning to say, that on Shabbat there was no boil there, but the raw flesh was a sign of defilement, and the boil came and entered into it.
+הקיפה או חלקה או מיעטה – meaning to say, or that the boil didn’t come on the entire plague but only on a part of the raw flesh, and became diminished from being like a lentil.
+השחין ומחית השחין המכוה ומחית המכוה והבהק (the boil, the raw flesh of the boil, the burning and the raw flesh of the burning and the white scurf/tetter) – all of these exist for being diminished, for the boil was lessened or the raw flesh of the boil, that is, that a membrane was made like the shell of the garlic. Or the burnt spot on the skin or the raw flesh of the burnt spot on the skin. All of these that on the Sabbath were not there, but after the Sabbath came. And similarly, the white scurf/בוהק, that on the Sabbath were from the four appearances [of plagues] and on the morrow (i.e., Sunday), it became white scurf and the raw flesh lessened, for boils and white scurf lessen the raw flesh, as is taught in Torat Kohanim (i.e., Sifra, the Midrash Halakha on Leviticus): “living flesh,” (see Leviticus 13:14: “But as soon as un-discolored flesh appears in it, he shall be impure”/"וביום הראות בו בשר חי יטמא"), but not boils; “living flesh,” but not white scurf.
+היה לו פסיון (if he had the spreading of a leprous spot) – on Shabbat.
+והלך לו הפסיון – after Shabbat, for what spread on Shabbat was gathered in on the morrow (i.e., Sunday).
+או שהלכה האום (or that the original leprosy- substance had disappeared) – the essence of the plague is called the אום/original leprosy, the original leprosy had disappeared and there remained the leprous spot, or that the original leprosy substance had become reduced , and there isn’t between them like the size of a Cilician bean.
+השחין ומחית השחין – meaning to say, alternatively, on Shabbat it spread but did not stop on Shabbat between the original leprosy substance and the leprous spot neither the boils nor the raw flesh of the boils nor the burnt spot on the skin nor the raw flesh of the skin nor the white scurf, but after the Sabbath, one of these stopped, this is its leniency.
+
+Mishnah 6
+
+נסמך השחין – on Shabbat [the boil joined]
+לשתיהן – to the wo hairs, for now it Is not a sign of defilement, for the white hair is no a sign of defilement other than when it touches itself not within the boil or within the burnt spot on the skin.
+אף הקיף השחין וכו' (even if the boil surrounded) – for if he (i.e., the Kohen) saw it on the Sabbath, he would not declare him to be a leper.
+והלכו להן – and after the Sabbath [they went away], for the place of the boil and the burnt spot on the skin became a rough, scabby surface/scar, and it is like the skin of the body. And when he (i.e., the Kohen) declares him to be a confirmed leper, this is to be ruling strictly.
+חולקין בין האום לפסיון ([the tetters/white scurf] divides between the starting point of leprosy and the spreading of the leprous spot) – that they would sop on Shabbat between the essence of the plague and the spreading.
+והלכו להן – after the Sabbath, and here is nothing that stops/interrupts it, these are for ruling strictly.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+בהרת. גרמוני (an intensely white bright spot appears faint on the skin of a Germanus – Teuton) – the most white. And the intensely bright spot that sparkles like snow appears on him faint as a result of the great whiteness that is on his skin, and they release him.
+והכהה – appears. בכושי עזה ([the faint spot] appears bright on a Cushite) – as a result of the fact that his skin is black. And they lock up/isolate the leper [pending examination by a Kohen]. For we follow after how his skin appears.
+בית ישראל אני כפרתן – as a result of his love for them, he would say, “I am their atonement.” Meaning to say that all the punishment that is appropriate to come upon them I accept upon myself in order to atone for them. For they are “intermediate” and placed in the middle and do not lean to one of the two extreme ends.
+לא לבנים ולא שחורים – but rather like boxwood/ebony which is neither white nor black (but of an intermediate color). [The word] אשכרוע, is a species of cedar, BOSHU in the foreign language. (Isaiah 41:19): “[I will plant cedars in the wilderness, acacias and myrtles and oleasters; I will set cypresses in the desert,] box trees and elms as well,” אשכרוע –boxwood. And Rabbi Yishmael holds that he would declare one [person] pure, he would declare all of them pure, and just as he would defile one [person], he would defile all of them. And Rabbi Yishmael and Rabbi Akiva share the same approach.
+ציירין – artists that paint shapes for beauty.
+כבינוני – an intermediate paint/color
+מראות נגעים להקל (the appearance/colors of plagues are meant to produce a lenient decision) -And the reason of Rabbi Yehuda is explained in Torat Kohanim/Sifra. One verse states (Leviticus 13:2): “And it develops into a scaly affection on the skin of his body”/ "והיה בעור-בשרו לנגע צרעת" and another verse states (Leviticus 13:3): “The priest shall examine the affection on the skin of his body”/"וראה הכהן את-הנגע בעור-הבשר" (i.e., note that one verse states "בעור בשרו" and the next verse states "בעור הבשר"), we found that appearances of plagues are meant to produce lenient decisions but not to produce stringent/rigorous ones. How so? Let the German/Teuton be examined with his skin (which is faint) to be lenient, he fulfills [the verse]: "בעור בשרו"/ “on the skin of his body" (Leviticus 13:2) and the Cushite [be examined] as an intermediate to be lenient, is found that he fulfills [the verse]:"בעור הבשר" / “on the skin of his body.”
+זה וזה כבינוני – The German/Teuton and the Cushite are seen as intermediate, which is [the opinion] of Rabbi Akiva.
+
+Mishnah 2
+
+אין רואין את הנגעים בשחרית ובין הערבים וכו' – that we derive it from Scripture, as it is written (Leviticus 13:12): “wherever the priest can see”/"לכל-מראה עיני הכהן" – what the Kohen who is lacking in his eye-sight that he cannot see the plagues, even a day which is lacking its light, we don’t see in him he plagues.
+רבי יהודה אומר בד' בה' כו' – and the Halakha is according to Rabbi Yehuda.
+
+Mishnah 3
+
+אין פותחין לו חלונות – as it is written (Leviticus 14:35): “Something like a plague has appeared [upon my house]”/"כנגע נראה לי [בבית]" – to me but not to my light (i.e., the Lord’s light), from here they (i.e., the Sages) said: In a dark house, they don’t open for him the windows.
+
+Mishnah 4
+
+כעודר וכמוסק (in the position of one hoeing and taking olives down) – it is the manner of one who hoes who pauses his feet and it is the manner one taking olives down who lifts his arms (to examine the arm-pit). עודר/hoes, digs in the ground. מוסק/gleans his olives.
+כעורכת (who works the dough) – the bread when she pauses her feet.
+וכמניקה את בנה – regarding the matter of under her breast, for what it appears at that time is not considered the covered parts of the body/posteriors.
+כעורגת בעומדים לשחי ([a woman is placed] in the position of a weaker at an upright loom – for the sake of examining the pit of the right arm) – that she raises her right hand and reveals the duct of her arm-pit.
+כטווה בפשתן (that she spins flax) – for is the manner of a person who spins [flax] to raise her left hand and she reveals the duct of her arm-pit. What it does not appear in this, is that it is considered the posterior/the covered parts of the body. And it is written (Leviticus 13:12): “wherever the priest can see”/"לכל-מראה איני הכהן", excluding the posterior/covered parts of the body.
+לתגלחתו – on the day of his purity. And he needs to shave, as it is written (Leviticus 14:9): “[On the seventh day he shall shave off all his hair - ] of head, beard and eyebrows,” just as these are the places of the entrance of hair and appears, even every place hat is the entrance of hair and appears, except for the covered parts of the body/posteriors.
+
+Mishnah 5
+
+רבי מאיר אומר אף לא נגעי קרוביו – there is an analogy made between plagues and quarrels, as it is written (Deuteronomy 21:5: “[The priests, sons of Levi, shall come forward; for the LORD your God has chosen them to minister to Him and pronounce blessing in the name of the LORD,] and every lawsuit and case of assault is subject to their ruling”/"ועל-פיהם יהיה כל-ריב וכל-נגע" . Just as lawsuits are not with relatives, so also plagues are not with relatives. But the Halakha is not according to Rabbi Meir.
+חוץ מנדרי עצמו – as it is written (Numbers 30:3): “he shall not break his pledge.” He cannot remit/pardon but others can pardon him.
+אף לא נדרי אשתו שבינה לבין אחרים – as for example, vows which are not of afflictions of the soul and matters that are not between him (i.e., the husband) and her, that they required the investigation of a Sage, for lest he be lenient concerning his wife and not examine her well, and specifically on his own for he is not able to release [someone from a vow] and even if he is singular specialist [in Jewish law], but he combines/joins in a group of three commoners, for since there is a panel of three, they are not suspected lest they don’t examine/cross-examine well.
+כל הבכורות אדם רואה – if they are able to eat them with their blemishes.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+הכל מיטמאין (all are made unclean) – and even a minor. For you might have thought that (Leviticus 13:44): “The man is leprous.”/"איש-צרוע", it comes to teach us that, as it is written (Leviticus 13:2): “[When a person has] on the skin of his body.”
+הכל כשרים לראות את הנגעים – and even though he is not an expert in them and in their names/designations, if a Sage is with him, he may examine, but on his own if he is not an expert in them and in their names/designations, he doesn’t examine the plagues.
+שהטומאה והטהרה ביד כהן – an Israelite Sage examines the plagues and says to the Kohen, even though he is an imbecile/שוטה, “Say, ‘unclean/impure’” [or] “Say, “pure/clean’”.
+בין איש אחד בין בשני אנשים – that there appeared two plagues on one person or on two people, a Kohen does not examine [both of] them at the same time, for the Kohen is not able to see well two plagues as [he sees] one.
+ומסגירו – if he is locking up (i.e., isolating) a [presumed] leper for trial, such as through the four appearances of plagues (see Tractate Negaim, Chapter 1, Mishnah 1).
+ומחליטו – if he is worthy for being declared a [certified] leper, such as through white hair or a half-healed (having only a thin covering).
+ופוטרו – if he is below from four appearances [of plagues].
+וחוזר לשני – after the second person [had plagues] that appeared prior to his isolating/shutting in the first or declaring him to be a certified leper.
+אין מסגירים את המוסגר – and similarly, we also do not declare someone to be a certified leper who is in isolation/shut up. For if they isolated him with one plague and afterwards another plaque appeared to him after it was fit to isolate him or declare him to be a certified leper, he does not engage with him. For if he is isolated/shut up from the first [plague], there is nothing regarding the second plague, neither the designation of being locked up [pending the priest’s observation – see Leviticus 13:4] or from the designation of being declared a confirmed leper, until he will need him (i.e., the Kohen).
+אבל בתחלה בסוף שבוע מסגיר ומסגיר – if at the beginning of the week, a second [plague] appeared prior to his being isolated/shut up for the first [plague], he shuts him up/isolates him over the first [plague] and shuts him up/isolates him over the second [plague]. And similarly, at the end of the first week, if the first [plague] remained unchanged, he shuts him up/isolates him and goes back and shuts him up/isolates him on the second plague.
+מחליט ומחליט – he declares him a certified leper on the first [plague] and goes back and declares him a certified leper on the second [plague].
+מסגיר ופוטר – he (i.e., the Kohen) isolates him/shuts him up on the first [plague] but releases him on the second [plague].
+מחליט ופוטר – he declares him a certified leper on the first [plague] and releases him on the second [plague]. And the same law applies in the opposite direction, he (i.e., the Kohen) shuts him up/isolates him [for the first plague] and declares him to be a certified leper [for the second plague] or declares him to be a certified leper [for the first plague] and shuts him up/puts him in isolation for the second plague or releases him [for the first plague] and isolates him/shuts him up [for the second plague] or shuts him up/isolates him for the first plague and declares him to be a certified leper [for the second plague].
+
+Mishnah 2
+
+נותנין לו שבעת ימי המשתה – as it is written (Leviticus 13:14): “But as soon as ]un-discolored flesh] appears in it”/"וביום הראות בו [בשר חי]" since the All-Merciful (i.e., God) writes "ובהראות"/”as it appears”, what is "וביום"/as soon as? To inform you that there is a day that you examine and there is a day that you don’t examine.
+
+Mishnah 3
+
+עור הבשר – that appeared upon it one from the four appearances of plagues (see Tractate Negaim, Chapter 1, Mishnah 1).
+בתחילה – when he is brought before the Kohen without locking up the leper for trial, he becomes defiled through white hair and through raw flesh. But regarding spreading of a leprous spot he does not become defiled until the end of the first week, or the end of the second week, or after the release at the end of the second week when it remained unchanged and he was released, if after this it spread, he (i.e., the Kohen) goes back and declares him a certified leper.
+שלשה עשר יום – that the seventh day of the first week counts for here (i.e., the first week) and there (i.e., the second week).
+
+Mishnah 4
+
+השחין המכוה מטמאים בשבוע אחד – for the rest of the plagues have two locking-ups, but if it did not spread during the first week, and a white hair did not appear, he releases him. And the language of מיטמאין/made unclean/impure that it (i.e., the Mishnah) uses, this is what he (i.e., the Mishnah) said: When these two tokens/signs came at the end of one week, but if they didn’t come, he is pure/clean.
+
+Mishnah 5
+
+הנתקים (bald/blanched spot on the head or on the beard) – plagues that are on the head or on the beard are called נתקים.
+בשער צהוב דק בתחלה (with thin golden hair at the beginning) – if at the beginning golden hair appeared on him, he (i.e., the Kohen) declares him to be a certified leper.
+צהוב – similar to gold.
+בסוף שבוע ראשון ובסוף שבוע שני – if at the end of the first week it spread or their appeared on him golden hair, he (i.e., the Kohen) declares him to be a certified leper. But if not, he isolates him/shuts him up, for the second [week], but if at the end of the second week it spreads, or golden hair appears, he (i.e., the Kohen) declares him to be a certified leper. But if not, he releases him. But if after the release, it spread, or golden hair appears, he (i.e., the Kohen) declares him to be a certified leper.
+
+Mishnah 6
+
+הקרחת והבדחת – further ahead in chapter 10 [Tractate Negaim, Mishnah 10], it (i.e., the Mishnah) explains what is leprous affection on the ack of the head and what is baldness on the forehead.
+במחיה ובפסיון (with quick/raw flesh and spreading) – but with white hair, they do not defile, because no hair grows in them.
+
+Mishnah 7
+
+בירקרק ובאדמדם (pale-colored/greenish and reddish leprosy) – But this is what happens in clothing and houses as a sign/symbol of greenish or reddish defilement. But they don’t call above the sign of defilement for the four appearances of plagues that are in the skin of the body, because the four appearances that are in the skin of the body even if they remain unchanged several years, they (i.e., the Kohanim) do not declare someone to be a certified leper without white hair and without spreading and without a thin covering [of healing], but with clothing, when the greenish/pale-covered leprosy or reddish leprosy remained for two weeks even though it did not spread, it is written (Leviticus 13:55): “[And if, after the affected article has been washed, the priest sees that the affection has not changed color and that it has not spread, it is impure.] It shall be consumed in fire”/"באש תשרפנו" , for this reason, they call them with regard to clothing a sign of defilement. And similar with houses for three weeks, when the plague returns to like the way it was, either from greenish to reddish or from reddish to greenish, it is written (Leviticus 14:45): “The house shall be tone down/ונתץ את הבית,” as if it it spread. For this reason, we called them a sign of defilement.
+לאחר הפטור – as for example, that it became faint, if it returned afterwards one burns it.
+
+Mishnah 8
+
+שהם שתעה עשר יום – the first and seventh [days] of the middle week count for before them and after them.
+פחות משבוע אחד – such as boils and the burnt spot on the skin.
+שלשה שבועות – as for example, plagues on houses.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+יש בשער. ששער לבן מטמא בתחילה – when it is brought to the Kohen [for inspection] and there is in the plague a white hair, it is impure. What is not the case regarding spreading of a leprous spot which does not defile other than at the end of a week.
+ומטמא בכל מראה לובן (and defiles in any appearance of the white color [of leprosy] – even below/less from four appearances, as it is written (Leviticus 13:3): "ומראה הנגע עמוק"/“and the affection appears to be deeper than [the skin of his body, it is a leprous affection],” the appearance of the plague is deeper, but the appearance of white hair does not appear to be deep. Which is not the case with spreading of the plague/פסיון, for the spreading does not defile below/less than four appearances, for in those appearances that the starting point of leprosy/the substance defiles, the spreading of a leprous spot defiles.
+ואין בו סימן טהרה (no token of cleanness applies to it) – whereas with the spreading of a leprous spot there is a token of cleanness that applies to it, for if it spread all over, it is pure.
+מטמא בכל שהוא – but the white hair does not defile with less than two hairs, for the least of hair is two.
+חוץ מן הנגע – that when it spread outside of the plague, it is impure But regarding the white hair we require that it be in the plague, as it is written (Leviticus 13:3): "ושער בנגע הפך לבן"/“if hair in the affected patch turned white.”
+
+Mishnah 2
+
+בכל מראה – that is like the appearance of the flesh whether abnormally dark-complexioned whether white or whether red.
+מטמא בכל שהוא – but with quick flesh it requires like a lentil.
+חוץ מן הנגע מה שאין כן במחיה – for the quick flesh needs to be within the plague.
+
+Mishnah 3
+
+ובמכונס (are close together) – that they two hairs are in one place in the plague.
+במפורד – this one on the east side of the plague and that one on the west side.
+מבוצר (encompassed) – two hairs in the middle of the plague, like a fortress that is in the middle of the city.
+אינו מבוצר – like a thread that comes out from the plague, and there is in its midst two hairs, what is not the case with the burning spot that we require [both] encompassed and close together.
+הפוכה ושלא הפוכה (whether it was changed or not changed) – whether the bright white spot on the skin preceded the quick flesh , or whether the quick flesh preceded the bright white spot on the skin/בהרת. What is not the case concerning the white hair, for if it (i.e., the white hair) preceded the bright white spot on the skin, he is pure.
+מעכבת את ההופך כולו לבן (hinders [uncleanness] in him who has turned entirely white) – if he was declared a definite leper with quick flesh, and the leprosy blossomed throughout him except for the place of the quick flesh, he is still impure. But if it blossomed throughout even though all of his hair is filled with white hair, he is pure, for the white hair does not hinder (i.e., is not indispensable).
+
+Mishnah 4
+
+עיקרן משחיר וראשן מלבין טהור – as Scripture states (Leviticus 13:3): “if hair in the affected patch has turned white”/"ושער בנגע הפך לבן", the root hat is adjacent to/near the plague has turned white. -
+כדי לקרוץ בזוג (sufficient to cut with scissors) – sufficient that he should take with the mouth of a pair of scissors. And the Halakha the measure of white hair, its length is not less than that he should take with the mouth of a scissors, but the whiteness that is in it is any amount at all.
+ונראית כשתים טהור – that thee are hairs that are divided at their top into two but at their root they are not other than one.
+בהרת ובה שער לבן ושער שחור טמא – a bright white spot on the skin that is like the size of a pressed [Cilician] bean and it has two white hairs, but the rest is filled with black hairs, it is impure. But we don’t say that the place of the black hairs limits the bright white spot on the skin from being like a split [Cilician] bean.
+
+Mishnah 5
+
+זוקקה לשער לבן ולפסיון (if [the streak/thread] subjects it [the bright spot] to [restrictions in respect to] white hair and spreading) – if there is in that thread a white hair, he is declared to be a definitive leper. Or if it spread near the thread at the end of a week, he is impure. But if there isn’t in the width of the thread two hairs but it has white hair he does not defile, for it is not considered from the plague. But if it spread near the thread and there isn’t in its width two hairs, it is considered like spreading far from the plague, and it requires like a split [Cilician] bean.
+אבל לא למחיה – that even if here is in the width of the thread of two hairs, the quick flesh that is on it does not defile. For the quick flesh needs that will be encompassed in the middle of the plague like a fortress which is in the middle of the city.
+מצרפן – and they are judged as one plague. But if one of them spread a little bit or a white hair was forthcoming on one of them, he is declared to be a definitive leper on both of them.
+ואם לאו אימנן מצרפן – and they are judged as two plagues, but if one of them spread but the other one did not spread, he is declared to be a definitive leper on the one, and is shut up/isolated on the other. And the practical difference is that when he is declared to be pure, he is required to bring two sacrifices.
+
+Mishnah 6
+
+בהרת כגריס – but not the place of the quick flesh, that is nine lentils of the bright white spot on the skin, and one lentil of quick flesh, ten lentils among them all.
+גריס – they are nine lentils, and the quick flesh is not less than a lentil. Wherever that we teach בהרת/the bright white spot on the skin (i.e., eventually one of the symptoms of leprosy), the same law applies to the rest of the appearances that are smooth or variegated.
+והלכה המחיה – that the plague comes upon its place.
+הלך שער לבן – that it fell off or changed to black/dark.
+ר' שמעון מטהר – it refers to the quick flesh that disappeared.
+שלא הפכתו בהרת – that the white hair preceded the bright white spot on the skin of the place of the quick flesh.
+שלא הפכתו בהרת כגריס – that the white hair preceded the bright white spot on the skin like a split Cilician bean, for the place of the quick flesh was missing that of a Cilician bean, and here also, Rabbi Shimon does not dispute other than when the quick flesh disappears. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+בהרת ובה מחיה ופשיון – a bright white spot on the skin (i.e., eventually one of the symptoms of leprosy) like a split Cilician bean and he has been shut in/put in isolation, and at the end of the week, he found in it the quick flesh and spreading and they declared him to be a certified leper.
+הלכה המחיה (the quick flesh disappeared – after a week of quarantine)– as for example, that the plague came upon, the bright white spot on the skin is impure because of the spreading.
+הלך הפשיון – as for example, that the bright white spot on the skin/בהרת came in and it returned to the size of a Cilician bean.
+וכן שער לבן ופשיון – if one of them disappeared, he is impure because of the second.
+הלכה וחזרה בסוף השבוע – as for example, that he was shut up/isolated on account of the bright white spot on the skin like the size of a split Cilician bean, and the bright white spot on the skin went away in the middle of the week, but at the end of the week it returned.
+הרי היא כמות שהיתה – and they shut him up/isolated him a second time.
+לאחר הפטור – that the Kohen saw it (i.e., the bright white spot on the skin) at the end of the week and when it disappeared, he released him, if after that it returned, it would appear at the beginning. ( And this return – that is in its first (i.e., original) place, for if it was in in another place, if so this is another bright spot on the skin.
+היתה עזה – like snow when he shut him up/isolated him.
+ונעשית כהה – at the end of the first week, as for example, like lime or with a membrane, or that it was like a membrane at the time of his being shut up/put in isolation, and it became strong like snow at the end of the first week.
+הרי היא כמות שהיתה – and it requires a second isolation, like “it has remained unchanged”/"עמד בעיניו" (Leviticus 13:5).
+ובלבד שלא תתמעט מארבע מראות (on condition that it did not diminish [to a shade less] than the four appearances – if it diminished from the four appearances, he (i.e., the Kohen) releases him immediately and he is pure.
+כנסה ופשתה (if it contracted and spread) – where he was shut up/placed in isolation with the bright white spot on the skin like a split Cilician bean, and at the end of he week, it contracted, but after that it spread the place in the place of the contraction but not more. Or that it spread at the end of the week, and afterwards contracted the place of the spreading and not more.
+ר' עקיבא מטמא – for it certainly spread.
+וחכמים מטהרים – that this is not spreading, but it is as it was. But if it refers to the end of the first week, they shut him up/isolate him a second time. But if it refers to the end of the second week, they release him and he is ritually pure.
+
+Mishnah 8
+
+ופשתה כחצי גריס – to the eastern side.
+והלך מן האום כחצי גריס – to the western side.
+תיראה בתחלה (it is inspected anew) – for it is considered like another plague, and it is a new plague and he should be shut up/isolated [for it].
+וחכמים מאהרין – that it is not considered spreading unless it adds on the measurement of the plaque that it was at the outset, but this now is none other than like a split Cilician bean, it is considered like the first that remained unchanged and is pure.
+
+Mishnah 9
+
+ופשתה כחצי גריס ועוד וכו'. רבי עקיבא מטמא – because the “and more”/"ועוד" that remains there from the spreading. And we are speaking about that it spread after the clearance/release.
+וחכמים מטהרין – for since it went one-half of a split Cilician bean from the starting point of leprosy, it is not from a new plague but rather one-half of a split Cilician bean and more.
+ופשתה כגריס ועוד – after the release [from uncleanness], and afterwards, the starting point of leprosy disappeared and there didn’t remain anything other than the new split Cilician bean and [a bit] more.
+רבי עקיבא מטמא – for it spread for him from the first measurement. But the Rabbis hold, since it went on [further], the first is all of it, but this plague that is referred to is new, that it should be inspected anew and he should be shut up/isolated.
+
+Mishnah 10
+
+בהרת כגריס ופשתה כגריס – we are speaking that it spread after the clearance/release [from impurity].
+ר' עקיבא מטמא – for there is here a plague and the sign of defilement with it.
+תיראה בתחלה – for even though that it should be examined anew, the Kohen should also declare it impure immediately. And the quick flesh and white hair defile at the beginning, nevertheless, the practical difference is that according to the Rabbis, he needs to bring a sacrifice for each and every one, but according to Rabbi Akiba it is considered like the first plague, and when it (i.e., the plague) falls away, he brings one sacrifice. And in all of these where Rabbi Akiba and the Sages disagree in our Mishnah, the Halakha is according to the Sages.
+ואין בה כלום – it has no white hair.
+ובה שערה אחת ונולדה בהרת וכו' הרי זו להסגיר – and even though the bright white spot in the flesh like a Cilician bean came first to the last hair, since it didn’t come before the first [hair], it has no effect, for we require that the bright white spot in the flesh precedes like a split Ciliican bean to the two hairs.
+בהרת כחצי גריס ובה שתי שערות וכו' הרי זו להסגיר – and even though the one-half Cilician bean preceded the two hairs, it has no effect until the full split Cilician bean precedes the two hairs.
+
+Mishnah 11
+
+ונולד בהרת כחצי גריס ובה שתי שערות כו' הרי זו להחלט – wherever it teaches [in the Mishnah]: "ובה שתי שערות"/ “and in it are two hairs” or "ובה שערה אחת" / “and in it is one hair”, it is not that the hairs and ""the bright white spot in the flesh/בהרת that come together, but rather, that the bright white spot in the flesh came first and afterwards came the hairs.
+ואם שער לבן קדמה לבהרת טהור – as it is written (Leviticus 13:10): "[וראה הכהן והנה שאת-לבנה בעור] והיא הפכה שער לבן [ומחית בשר חי בשאת]."/ “[If the priest finds on the skin a white swelling] which has turned some hair white, [with a patch of un-discolored flesh in the swelling],” it is the bright white spot in the flesh which caused the hair to turn to a white color.
+ספק טמא – there is doubt if the white hair preceded the bright white spot in the flesh/בהרת or that the bright white spot in the flesh preceded the white hair, it is impure.
+ורבי יהושע קהה – we have the reading. From the language of (Jeremiah 31:29): “[In those days, they shall no longer say, ‘Parents have eaten sour grapes] and children’s teeth are blunted.”/"ושני בנים תקהינה". Meaning to say, that his teeth were blunted from stating the words that it is doubtfully impure, for he held that it is doubtfully pure. But the Halakha is not according to Rabbi Yehoshua.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כל ספק נגעים חוץ מזה – [this relates to Chapter 4, Mishnah 11 towards the end of the Mishnah] – that the doubt regarding the bright white spot in the flesh preceded [or] the doubt about whether the white hair preceded.
+הרי היא כסלע – it became as wide and as large as a Sela.
+ספק היא היא – and it is worthy/fit [for the person] to be declared a certified leper, for it spread.
+ספק שאחרת באה תחתיה – that the first went away/disappeared and he is fit to be shut up/isolated, for spreading does not defile at the outset.
+ומחליטו – and he declares him to be a certified leper.
+
+Mishnah 2
+
+הלך שער לבן – that he had been certified as a leper for its sake [of the white hair].
+וחזר שער לבן – other in its place.
+וכן במחיה וכן בפשיון – or that the white hair did not return, but rather that quick flesh resulted which is also a sign of defilement, or that the plague spread.
+בתחילה בסוף שבוע ראשון – that is to say, whether the declaration of being a certified leper had been at the outset when he was brought to the Kohen, whether at the end of the first week, whether at the end of the second week, whether after the clearance/release, as for example, that it remained unchanged/עמד בעיניו for two weeks and he released him, and after the release, the white hair came and he (i.e., the Kohen) declared him to be a certified leper, in all of these ways if the white hair disappeared and then the white hair returned, or the quick flesh or the spreading. הרי היא כמות שהיתה – that is to say, the defilement remained like it was, for since he has a sign of defilement, even though this is not the same sign that he had at the time of the declaration as a certified leper.
+וחזר הפשיון וכן בשער לבן – but that it (i.e., the Mishnah) doesn’t teach, "וכן המחיה"/and similarly the quick flesh, because when the spreading disappeared and the quick flesh came, sometimes he would be pure, as for example, that the quick flesh diminished the plague from being the size of a split Cilician bean.
+
+Mishnah 3
+
+שער פקודה (hair of a leprous spot which remains after the inflammation has partly receded) – it is language of פקדון/deposit (see Leviticus 5:21 and 5:23), that the bright white spot in the flesh/בהרת deposited the hair in the skin of the flesh and left it/disappeared.
+וחכמים מטהרים – and their reasoning, as it is written (Leviticus 13:10): “[If the priest finds on the skin a white swelling] which has turned some hair white, [with a patch of un-discolored flesh in the swelling].”/"והיא הפכה [שער לבן ומחית בשר חי בשאת]., that it has turned [some hair white], but it did not turn its neighboring [hair white].
+אף דבריך אין מקויימין – for this also is pure. And the Halakha is according to the Sages.
+
+Mishnah 4
+
+בין אישר אחד – even though that which ever you turn, he has one bright white spot in the flesh that has spread, that which at its outset was like a split Cilician bean and now is like a Sela, he is fit to be declared a certified leper, nevertheless, since he (i.e., the Kohen) doesn’t know on which plague is declaring him to be a certified leper, he (i.e., the person) is pure, from the decree of the Scriptural verse, as it is written (Leviticus 13:22): “If it should spread in the skin, the priest shall pronounce him impure; [it is an affection],” the definitive plague he declares impure, but he doesn’t declare impure but he doesn’t defile the plague where he has doubt.
+בין בשני אנשים – even though that one of them requires being shut up/isolated for seven days a second time at the end of the first week, and the other is a certified leper, but sine he doesn’t know which to shut up and which to declare a certified leper, both of them are pure from the decree from the Scriptural verse.
+ר' עקיבא אומר כו' – but the Halakha is not according to Rabbi Akiba.
+
+Mishnah 5
+
+שניהם טמאים – since it spread in both of them.
+אף על פי שחזרו להיות כסלע – for now one of them is ritually pure, but since they were obliged to regard themselves/obligate themselves for defilement, both of them are impure, as it is written (Leviticus 13:23): “[But if the discoloration remains stationary, not having spread, it is the scar of the inflammation] the priest shall declare him pure”/"וטהרו הכהן" - that which is definitive, he (i.e., the Kohen) declares pure, but he does not declare pure the doubtful (see also Sifra on his verse in Leviticus).
+עד שיחזרו להיות גריס – that now, certainly both of them are ritually pure, that the spreading that on whose account they were declared to be certified lepers has disappeared from both of them.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+גופה של בהרת – a split bean.
+הקלקי (Cilician) – the name of a place. And he beans that are there are large.
+מרובע – this is the measure that is defined exactly that is in the bright white spot in the skin. But if the plague was round or in another form, if it has within it in order that the plague like the split Cilician squared bean can enter, it is impure, and if it not, it is pure.
+
+Mishnah 2
+
+רבתה הבהרת – from the outside.
+טמאה – because of spreading.
+נתמעטה טהורה – for it lacks like [the size of] a split bean.
+רבתה הבהרת – and the bright white spot in the flesh/בהרת entered in.
+טהורה – for the quick flesh does not diminish. For we require that the bright white spot in the flesh is like a lentil on each side surrounding the quick flesh.
+
+Mishnah 3
+
+רבתה הבהרת – from the outside.
+טמאה – for it (i.e., the bright white spot in the flesh) spread in the flesh.
+נתמעטה טהורה – and even if the quick flesh was like a lentil [in size].
+רבתה המחיה – and it became like a lentil, it is impure.
+מתמעטה – that the bright white spot in the flesh spread upon it.
+ר' מאיר מטמא – for he considers spreading from the inside like from the outside.
+וחכמים מטהרים – for spreading that is on the inside is not considered spreading. And the Halakha is according to the Sages.
+
+Mishnah 4
+
+שלא יתמעטו מכשיעור – a bright white spot on the skin/בהרת from like a split Cilician bean [in size] and quick flesh/מחיה from like a lentil.
+
+Mishnah 5
+
+בהרת כגריס – squared and a strip of living flesh in the width of like a lentil surrounding it from around, and except for that living flesh that surrounds the bright white spot on the skin like a split Cilician bean from around. For here there are two bright white spots on the skin, one inner and one outer, and the quick flesh interrupts between them all around.
+הפנימית להסגיר – for there is no quick flesh in its middle.
+והחיצונה להחליט – for the quick flesh that surrounds the inner [bright white spot on the skin] is a sign/token of defilement for the outer [bright white spot on the skin] for it is surrounded in its middle.
+שהבהרת בתוכה – because the bright white spot on the skin is within it, it is not considered a sign/token of defilement to the outer [bright white spot on the skin], since we require it being surrounded, a plague from here and a plague from there with quick flesh in the middle [without an interruption of something else within the quick flesh), but here, there is a plague and quick flesh and a plague and quick flesh and a plague. But the Halakha is not according to Rabbi Yossi.
+נתמעטה המחיה – that the bright white spot on the skin spread upon it.
+והלכה לה – or it went away/disappeared completely.
+אם מבפנים היא כלתה – that the bright white spot on the skin covered the quick flesh.
+סימן פשיון לפנימית – and it is declared definitive leprosy, for it spread from the outside.
+
+
+והחיצונה טהורה – that its quick flesh diminished or went away, and there is no spreading for the plague does not spread within it.
+והפנימית להסגיר – for the plague remained unchanged.
+בין כך ובין כך – whether it ceased/went away from the inside or whether it ceased/disappeared from the outside.
+טהור – that just as if it the outer part [of the bright white spot on the skin] had spread to the quick flesh that is within it, this is not spreading, so when the inner [bright white spot on the skin] spreads to the quick flesh that is within the outer bright white spot on the skin, it is not spreading. And the Halakha is according to Rabbi Akiba.
+
+Mishnah 6
+
+אימתי – the outer [bright white spot on the skin] is pure when the inner [bright white spot on the skin] or the outer [bright white spot on the skin] has spread on the quick flesh, for we stated above that the outer [bright white spot on the skin] is pure (see the previous Mishnah), these words apply when it is exactly the size of a lentil, that the quick flesh is like an exactly defined lentil, not less and not more. But if the quick flesh is greater [in size] than that of a lentil, [the excess is a token/sign of spreading for the inner one (i.e., the bright white spot on the skin) and the outer one (i.e., the bright white spot on the skin) is unclean].
+המותר סימן פסיון לפנימית והחיצונה טמאה – that is to say, if the inner [bright white spot on the skin] spread over that excess, both of them are to be declared to be definitive leprosy. The inner one because of the spreading and the outer one because of the quick flesh. But if the outer one (i.e., the bright white spot on the skin) spread over that excess, nevertheless, the outer one is to be declared definitive leprosy because of the quick flesh and the inner one is to [cause] to be shut up/isolated. But the Halakha is not according to Rabbi Shimon.
+היה בוהק פחות מכעדשה (if the white scurf/tetter was less than a lentil) – near the inner [bright white spot on the skin], and the outer [bright white spot on the skin] surrounds the white scurf/tetter.
+סימן פשיון לפנימית – if the inner [bright white spot on the skin] spread and covered the white scurf/tetter, the inner [bright white spot on the skin] is to be declared a definitive leprosy , for it has spread from the outside. But if the outer [bright white spot on the skin] spread and covered the white scurf/tetter, it is not a sign/token of spreading for the outer [bright white spot on the skin] for the plague does not spread within. And that it (i.e., the Mishnah) used the phrase: "היה בוהק פחות מכעדשה"/it was a white scurf/tetter less than a lentil -, for if it was like a lentil, it would defile because of the quick flesh for we hold that quick flesh defiles in all of the appearances [of plagues], but less than a lentil, there is no quick flesh, for there is no quick flesh that is less than a lentil.
+
+Mishnah 7
+
+שאינן מיטמאין משום מחיה – as it is written (Leviticus 13:5): “[On the seventh day] the priest shall examine him”/וראהו הכהן [ביום השביעי], we require that he should examine the plague with all of the quick flesh as one, and when there is like a [Cilician] split bean at the tip of the nose or at the tip of the joints [of the hands and feet] it inclines/slants this way and that way and he is not able to examine it all as one.
+ראשי אזנים – [the tips of the ears] are considered as one. And similarly, the tips of the breasts. But the Halakha is not according to Rabbi Yehuda who counted the tips of the breast that are on a man.
+וראש הגויה – which is the membrum virile.
+יבלות (warts on the skin) – it is the language of (Leviticus 22:22): ["או חרוץ או יבלת"]/ “or maimed or with a wen” PURUSH in the foreign language.
+ודלדולין (a wart with a thin neck) – flesh that separated and was torn loose/detached. But there are those who have the reading of "ותלתולין"/warts, flesh that became like a high mound. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 8
+
+שאינן מיטמאין בבהרת – in the four appearances of plagues, שאת/swelling and its subcategories/derivatives, בהרת/the bright white spot on the skin and its subcategories/derivatives.
+תוך העין תוך האוזן – that all of these are not considered like the skin of the body, as Scripture states (Leviticus 13:2): "והיה בעור-בשרו"/ “on the skin of his body.”
+הקמטין (the wrinkles) – that are in the rest of the body.
+והקמטין שבצואר (the wrinkles/folds that are on the neck) – the Mishnah teaches the concluding clause to reveal that the wrinkles/folds of the first clause are the folds/wrinkles of the rest of the body , that doesn’t state the wrinkles of the neck especially, that don’t appear as other.
+תחת הדד – when it appears like she is nursing her child, what it doesn’t appear at that time does not defile.
+ובית השחי (the arm-pit) – when it appears like he is harvesting olives.
+כף הרגל (the sole of the foot) – what is underneath [the bottom] of the foot. And all of these are not the skin of the body that appears.
+והצפורן – it is not considered the skin of the body.
+הראש והזקן – are not defiled through the bright white spot on the skin/בהרת, as it is written (Leviticus 13:30): “it is a scall, a scaly eruption in the hair or beard,” the head nor the beard have defilement other than the defilement of the bald (blanched) spots on the head or in the beard/נתקין.
+השחין והמכוה והקדח המורדים (the boils and the burning and the blisters/inflammation that are festering – not covered by a scab – running wounds from contusions, burns or inflammation -Jastrow) – that had not healed properly, and a cover/crust did not form over their skin like the husk of garlic.
+אין מיטמאין משום נגע – that regarding boils it is written (Leviticus 13:18): “When an inflammation ]appears on the skin of one’s body[ and it heals”/["ובשר כי-יהיה בו-בערו] שחין ונרפא", and with regard to burning it is also written (Leviticus 13:24): “[When the skin of one’s body sustains a burn by fire,] and the patch from the burn is a discoloration.”/"[או בשר כי-יהיה בערו מכות-אש] והיתה מחית המכוה".
+קדח (blister, inflammation) – it is a boil that comes on account of something else, as for example, on account of being struck b a stone or wood or peat or plaster/lime, and the burning also does not come on account of the fire itself, but on account of the derivatives/subcategories of fire, such as hot ashes/embers and hot plastering material, all of these are called blisters. It is the language of (Isaiah 64:1): “As when fire kindles brushwood/כקדח אש המסים”, and the running wounds not covered by a scab also, that did not heal, and did not raise up a scab like the husk of garlic, does not defile because of the plague.
+המורדים – all the time that it didn’t heal that it didn’t raise up a scab is called, "מורדים"/wounds that are festering, meaning to say, that they still stand in their rebellion. But there are those who have the reading "מוררים"/bitter, afflicting with two [letters] "ר". It is the language of (Leviticus 15:3): “[The impurity from his discharge shall mean the following -] whether his member runs with the discharge”/"רר בשרו".
+ואין מצטרפין בנגעים – there was a half split bean plague in the skin of his flesh or a half split bean plague in one of these places, they do not combine to make a [Cilician] bean.
+ואין הנגע פושה לתוכן (and the plague does not spread into them) – for since hey don’t become defiled at the starting point of leprosy, they don’t also become defiled through spreading.
+ואינן מיטמאין משום מחיה – that if blossomed/spread throughout, and there is at his head or on the sole of his foot or in the folds of his living flesh, they don’t become defiled because of quick flesh. Alternatively, if one of these places was surrounded within the plague, it doesn’t become defiled through quick flesh.
+ואינם מעכבים את ההופך כולו לבן (and they don’t hinder [the cleanness of] the one who turns entirely white)- if the leprosy sprouted throughout all [of the body] except for one of these places, they don’t hinder [the cleanness] a, as it is written (Leviticus 13:12): “[If the eruption spreads out over the skin] so that it covers all the skin of the affected person [from head to foot]/"וכסתה הצרעת את כל-עור הנגע [מראשו ועד-רגליו]", excluding to those that do not defile because of the plague.
+חזר הראש והזקן ונקרחו (the head and the beard changed and became bald) – that the hair that on them became bald and became like the skin of the body. And similarly, the boil and the quick flesh and the blister/inflammation that became a scar, that healed and a scab of flesh formed on them like the husk of garlic.
+הרי אלו מיטמאין בנגעים – with the four appearances (see Tractate Negaim, Chapter 1, Mishnah 1 and following). And the same law applies that he is able to teach that the wrinkles spread, also become defiled through plagues.
+ואין מצטרפין בנגעים – head and beard do not combine. And similarly, the skin of the body and the beard, or the skin of the body and the head, do not combine. For if one-half of a split bean bald/blanched spots of the beard and half of a split bean in the skin of the body, do not combine. And similarly one-half of a split bean of boils and one-half of a split bean of the burns on the skin do not combine to become a full bean.
+ואין הנגע פושה לתוכן – a plague of the skin of the flesh does not spread neither in the bald/blanched spots of the head and not in the bald, blanched spots of the beard, nor in the boils nor in the burnt spots, for they are not considered like the skin of the body.
+ואין מיטמאין משום מחיה – that bald, blanched spots become defiled in yellow hair and spreading, and boils and burning in the white hair and spreading.
+אבל מעכבין את ההופך כולו לבן (but they do hinder [the cleanness of] one who turns wholly white) – that if the leprosy sprouted in all of him but the head or the beard that were made bald remained that the leprosy did not sprout in them, or the boils and burning and the baldness that became scarred, is impure until it (i.e., the leprosy) blossoms throughout.
+הראש והזקן שלא העלו שער – as for example a minor whose beard has not grown or the hair of his head, are judged like skin of the flesh to become defiled through a bright white spot in the skin. And similarly, the warts with a thin neck that are in the head or on the beard [of a person] that doesn’t have hair, are judged like the skin of the flesh, and they hinder the blossoming, and the plague spreads within them and combines to make a split [Cilician] bean.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+אלו בהרות טהורות שהיו בו קודם מתן תורה – whomever had on him leprosy prior to the Giving of the Torah, was not impure on account of that plague after the Giving of the Torah, as it is written (Leviticus 13:2): “When a person has on the skin of his body,” excluding what already was. And all these were also considered, from there they are derived, that we require that the plague would come to be at the time that it is appropriate to be defiled by it and not beforehand, like a convert until he had not converted and a minor until he had not been born. And similarly, all of them.
+בקמט ונתגלה – that it was from the outset concealed within the wrinkle/fold and he was ritually pure, because it was in a covered part of the body/posterior, but afterwards, it was revealed.
+ובמורדים – meaning to say with boils and burns, the scars that did not deal and did not produce a scab like the husk of the garlic.
+עד שלא העלו שער – the plague comes, that it is considered like the skin of the flesh, that is the beginning of defilement. But when the hairs arose, it was pure, for its law is like bald or blanched spots on the head or the beard, but when they became bald, that is, their end is defilement. And similarly, boils, and burnt spots on the skin and baldness, that until they did not come, the plague came, that is defilement. But when the boils, burnt spots on the skin and the baldness came, that is purity. For we require that the boils and the burnt spots on the skin come prior to the swelling/sore, as it is written (Leviticus 13:19): “And a white swelling or a white discoloration streaked with red develops where the inflammation was,”/"והיה במקום השחין שאת" , that the boils precede the swelling/sore and not that the swelling/sore precedes the boils. And when they returned and became a scar, that is defilement.
+והיו – that they healed properly/nicely.
+רבי אליעזר בן יעקב מטמא – since at the outset the plague came in the skin of the flesh, and it returned at its end to its initial status, we are not concerned about the interruption that is between them.
+וחכמים מטהרים – since the purity stopped in the meantime. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+נשתנו מראיהן – it refers to the bright white spots on the skin that are pure, as for example, that it was like snow until he (i.e., a non-Jew) converted, but when he converted [to Judaism] it became like the lime in the Temple.
+כצמר לבן וכקרום ביצה – meaning to say, that at first it was like white wool, and now it became like the membrane/skin of an egg.
+נעשית מספחת שאת (it became the scurf/second shade of a swelling/sore) – meaning to say that the swelling/sore became scurf, that it returned to become like its derivative/subcategory. Or that the strong/bright [white] became like its scurf. But he is really explaining to the first clause (i.e., presenting a new interpretation of the Mishnah in order to refute an argument based upon that text), as it is taught [in the Mishnah]: "היתה כשלג ונעשית כסיד ההיכל"/it was as white as snow and it became as white as the lime in the Temple, that is that it became stronger/brighter than a rising on the skin. And it that was like white wool but became like the membrane/skin of an egg, that it is that the swelling/sore became a rising on the skin.
+וכסיד ההיכל והשלג – meaning to say that it was like the lime of the Temple but now it became like snow.
+רבי עקיבא אומר וכו' – And the Halakha is according to Rabbi Akiba.
+
+Mishnah 3
+
+בהרת – from here we are dealing with bright white spots on the skin which are impure/unclean.
+ואין בה כלום – neither quick flesh nor white hair.
+בתחלה – when he was brought to the Kohen. And then at the end of the first week, if nothing resulted/was forthcoming, he would be shut up/placed in isolation.
+בסוף שבוע שני – if nothing resulted/was forthcoming, he is released. And similarly, after the release, if nothing resulted/was forthcoming, he remains in this release all his days and furthermore is not shut up/placed in isolation.
+עודנו מסגירו – that he (i.e., the Kohen) wanted to shut him up/isolate him, whether at the outset when he was brought to the Kohen or whether at the end of the first week, but he did not manage of isolate him until tokens/signs of defilement were forthcoming/resulted, as for example, at the outset with the white hair and the quick flesh, , and at the end of the first week with white hair and quick flesh and spreading, he would be declared a certified leper. But, from when he was shut up/put in isolation, it is taught above in the third chapter (see Mishnah 1 of the third chapter of Tractate Negaim): "אין מחליטין את המוסגר"/They do not declare one who is shut up/isolated a certified leper.
+ופוטר – meaning to say, or they release him. S for example, at the end of the second week. But even after the release, if tokens/signs of defilement were forthcoming/resulted, he is to be declared a certified leper.
+עודהו מחליטו (he is still in the process of certifying him – as a leper) – that he had [come] to certify him as a leper, but he had not been able to do it until the signs/tokens of defilement had gone away.
+בתחלה – when he was brought to the Kohen. או בסוף שבוע ראשון, יסגיר – by t if from when he declared him to be a certified leper, they went away, as for example, that he declared him to be a certified leper with the white hair, and it went away but the bright white spot on the skin exists, they don’t shut him up/isolate him for it, but release him and he is pure.
+
+Mishnah 4
+
+התולש סימני טומאה – as for example, the white hair in the skin of the flesh, or the yellow hair that are bald, blanched spots on the head or in the beard.
+והכווה את המחיה (if one cauterized/scalded the cicatrizing spot – i.e., quick flesh) – that from when it was cauterized/burnt, it is not a sign/token of defilement.
+עובר בלא תעשה – of (Deuteronomy 24:8): “In cases of skin affection be most careful [to do exactly as the Levitical priests instruct you. Take care to do as I have commanded them.]”/"השמר בנגע-הצרעת [לשמר מאד ולעשות ככל אשר-יורו אתכם הכהנים הלוים כאשר צויתם תשמרו לעשות]". And in every place where it states [in the Torah]: "השמר"/Be most careful, "פן"/lest; and "אל"/do not, it is not other than a negative commandment.
+ולטהרה – meaning to say, that in regard to cleanness/purity, what is the law?
+עד שלא בא אצל כהן – if he tears them out/plucks them, he is pure. But if he tears them out after he has been declared a certified leper, he is impure.
+הולכים לגדווד – we have this reading. And it is the name of a place.
+בתוך הסגירו מהו (if he does it during his quarantine – what is the law) – if he tore out/plucks the tokens/signs of defilement within the week of the first isolation/quarantine or of the second isolation, what is the law?
+התחלתי מביא להם ראיות – in the Tosefta (Tractate Negaim, Chapter 3, Halakha 4) . Here we do not have the reading of the words of the Sages or until the bright white spot on the skin is reduced from being like a split [Cilician] bean, that especially concerning one who tears out/plucks out the tokens/signs of defilement during his being shut up/in isolation/quarantine is also the law that he would be pure/clean, for the Kohen that did not see the signs/tokens of defilement that are in him. Therefore, one who stands before a Kohen, meaning to say, one, that person who stands before a Kohen and hurries to pluck out/tear out the signs/tokens of defilement before the Kohen would say to him: “You are impure,” and one who tears them out within the days of his isolation, whether this or that, they are pure. And such is the Halakha.
+מאימתי הוא טהרתו – of the person who tore out/plucked the signs/tokens of defilement after he was declared to be a certified leper.
+כשיוולד לו נגע אחר ויטהר ממנו – for since he was cured from the second, the matter became revealed that the All-Merciful has forbearance upon him, or alternatively, that the first [plague] endures and he will be healed from that one as well.
+עד שתפרח בכולו (until it spreads over his entire body) – the last plague, that one doesn’t have to be concerned for anything, because if he had in him also the first, now, however/at least, he would be pure.
+או עד שתתמעט בהרתו מכגריס – for even if the hair had not been torn out nor the quick flesh cauterized, he would be made pure, for since that the bright white spot on the skin had been reduced from [the size] of a split [Cilician] bean . But however, until it spread through is entire body, is not referring other than to someone who tears out the signs/tokens of impurity, but cauterizing the quick flesh is not made pure through an eruption (i.e., the white eruption which causes the leper to be declared clean – see Leviticus 13:12), for if the quick flesh exists, it was not pure through an eruption. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+ונקצצה טהורה – as it is written (Leviticus 13:46): “He shall be impure as long as the disease is on him,” but not the days that the bright white spot on his skin was on him and it was cut off.
+קצצה מתכוין – in the Tosefta (Tractate Negaim, Chapter 3, Halakha 5 ) it is proven that where he cut off all of the bright white spot on the skin and cut off from the flesh that was around it with it, no one disagrees that he doesn’t have eternal purity. For the Rabbis fined him after he had intended to uproot it/tear it out. But where he cut it and left a remainder from it, whatever the amount, everyone does not argue that he has purity through an eruption (i.e., the white eruption which causes the leper to be declared clean), since he left a remnant from it, they did not fine him all that much. What they do disagree about is when he cut off the bright white spot in the skin in an exactly defined manner, like it is, no less and no more.
+ר' אליעזר אומר לכשיולד לו נגע אחר ויטהר ממנו וחכמים אומרים עד שתפרח בכולו – And the Halakha is according to the Sages (i.e., until it spreads all over him). Here we do not have the reading of the words of the Sages (as we had in the previous Mishnah): "או עד שתתמעט בהרת מכגריס"/or until his bright white spot on the skin will diminish to less than the size of a split [Cilician] bean, that specifically concerning tearing/plucking out, the signs/tokens of defilement of the first clause [of the Mishnah]: "ונשארה הבהרת"/but the bright white spot in the skin remained. There it belongs to teach [in the Mishnah]: “until it diminishes to less than the size of a split [Cilician] bean,” but here, the entire bright white spot in the skin was cut off.
+ואם היתה בראש הערלה ימול – we are not dealing with circumcision at its appropriate time (i.e., eight-days old for a baby boy), for this is a simple matter, now that on Shabbat the prohibition [which if one violates it leads to the punishment] of stoning is suspended; leprosy, which is a mere prohibition, not all the more so, but even circumcision that is not [performed] at its appropriate time, does not supersede the Sabbath, but supersedes the leprosy, for the positive commandment of circumcision comes and supersedes the negative commandment of leprosy, and in this we hold throughout the entire Torah. Every place that you find a positive commandment and a negative commandment, if you are able to fulfill both of them, it is good. But if not, the positive commandment should come and supersede the negative commandment.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+הפורח מן הטמא טהור (a leprosy that blossoms after a person has been declared unclean, is clean) -an unclean person that was declared a certified leper with one of the plagues, and afterwards it blossomed throughout his body (i.e., that it all turned white), is pure.
+חזרו בו ראשי אברים (the tips of the limbs reappeared with it) – if after the “blossoming”/eruption (i.e., the white eruption which causes the leper to be declared clean) even the tips of the limbs reappeared alone.
+טמא – as it is written (Leviticus 13:14): “But as soon as un-discolored flesh appears in it, he shall be impure.”/"וביום הראות בו בשר חי יטמא" , and it should appear like a lentil.
+עד שתתמעט בהרתו מכגריס – that he gave rise/brought forth the entire plague and nothing remains of it like the size of a split bean.
+מטהור טמא – something pure that the leprosy blossomed throughout his body. As for example that he had declared him to be a certified leper with white hair or quick flesh and the white hair fell out or the quick flesh was covered, and he was released; alternatively, he (i.e., the Kohen) locked him up/isolated him with a bright white spot on the skin the size of a split [Cilician] bean but it remained unchanged for two weeks and he was released, in all of these, if after his release it blossomed throughout his body, he is impure.
+עד שתחזור לכמות שהיתה – that if there remained from the blossoming whatever the amount near/adjacent to the starting point of leprosy, he is unclean because of spreading, for as it is taught in the Mishnah adjacent (see Mishnah 2 of this eighth chapter of Tractate Negaim) that if the quick flesh went away and afterwards it (i.e., the bright white spot) blossomed over all of his body, he is pure, and it is also taught in the Mishnah (i.e., see Mishnah 3 of this eighth chapter of Tractate Negaim) concerning the bright white spot on the skin/בהרת and in it is white hair which blossomed throughout his body, even though the white hair is in its place, he is pure, and it implies, that all the more so, if it (i.e., the white hair) is not in its place, he is pure, for there (i.e., Mishnah 3 of this chapter) we are speaking that the Kohen did not yet release him when it blossomed throughout his body, but here (in our Mishnah) we are speaking when he (i.e., the Kohen) released him and afterwards it blossomed throughout his body.
+
+Mishnah 2
+
+ואח"כ הלכה לה מחיה – that the plague spread upon it. But at the hour of the blossoming, the quick flesh did not go away until afterwards [but the quick flesh was not covered] the blossoming does not purify it.
+
+Mishnah 3
+
+בהרת – like the size of a split [Cilician] bean.
+ובה שער לבן – surely it comes to tell us that blossoming [of the bright white spot] purifies after all of the tokens/signs of defilement.
+פרחה במקצתו טמא – it is necessary to inform us that even if it blossomed through most of his body, that we don’t say, the majority is like the whole. Alternatively it informs us that at the end of the first week or at the end of the second week he is impure with blossoming over part of his body even whatever the amount because of spreading.
+
+Mishnah 4
+
+שבפריחתן טיהרו טמא – that through their blossoming, they have purified the defiled person. When they have reappeared and have been uncovered/revealed after that, he returns to his defilement.
+שבחזירתם טמאו טהור – that through their return that they returned and were uncovered/revealed. They defiled the pure person, if they returned and were covered that the plague spread upon them, he is pure, bur if they returned and were uncovered afterwards, he is impure. And it is necessary to inform us that even many times, as it is taught [in this Mishnah], even one hundred times.
+
+Mishnah 5
+
+כל הראוי לטמא בנגע הבהרת (all who are susceptible to be defiled through the plague of the bright white spot) – such as the skin of the flesh.
+מעכב את הפריחה (hinders the blossoming [over the entire body which marks the person as clean])- if there remained from it whatever the amount that did not blossom in it, it hinders/delays his purification.
+וכל שאינו ראוי ליטמא בנגע הבהרת – as for example, the head and the beard, and all of these that are considered together with them.
+אין מעכבין את הפריחה – for even though the plague did not blossom upon them, since it blossomed in the rest of the body, he is ritually pure. And the tips of the limbs are not considered for they hinder the blossoming, for they are susceptible to become defiled through the plague of the bright white spot in the skin, for the plague spreads in them.
+ונעשו צרבת טהורים (and they formed a scab, they are pure) – even though that now when the head and/or the beard became bald they became susceptible to be defiled through the plague of the bright white spot on the skin, and similarly, boils and burns and the festering blister formed a scab, they are like the skin of the flesh, since at the time of the blossoming, they were not susceptible, they are not hindered and are pure.
+אע"פ שנעשה מקום המחיה בהרת טמא – for the first blossoming is not blossoming, since there remains from the skin of the flesh one-half of a lentil adjacent to the head, whereas the current blossoming where the quick flesh is covered of half a lentil’s size is also not considered blossoming, since they have been made bald already and they made a scab, they are like the skin of the flesh, and it is not effective until it blossoms also upon them.
+
+Mishnah 6
+
+אחת טמאה – certified as a leper.
+ואחת טהורה – after the release, that it remained unchanged at he end of the second week.
+ופרחה מזו לזו – whether from pure to impure or whether from impure to pure.
+ואח"כ פרחה בכולו טהור – because something ritually pure becomes impure when it blossomed from it to defile it, for it had spread, and when it blossomed afterwards through the entire body, it is blossoming from (the impure to the pure) [the impure, and the pure].
+בשפתו העליונה ([if there were two bright spots, each the size of half of split [Cilician] bean]] one on his upper lip) – half of a split [Cilician] bean of a bright white spot on the skin, and on his upper lip, half of a split [Cilician] bean, and when he closes his mouth, it appears like a split [Cilician] bean in one place. And similarly on two fingers or on the two eye-lids with eye-lashes, and he makes them cleave together it appears like a complete [Cilician] bean.
+אבל לא בבוהק (but not on the white scurf/tetter) – it appears white below from the four appearances and hinders the blossoming.
+חזרו בו ראשי אברים – that were revealed from the plague and became a white scurf/tetter.
+טהור – and the same law applies in the rest of the body, for even though the white scurf/tetter hinders the blossoming at the outset, it doesn’t hinder it at the end, and subsidiary to the concluding clause [of the Mishnah] that wishes to teach "ראשי אברים"/the tips of the limbs, it teaches [in the Mishnah] here, “the tips of the limbs.” But in the concluding clause, it (i.e., the Mishnah) takes the phrase, “the tips of the limbs” to inform you about the power of [the opinion of] Rabbi Meir that even at the tips of the limbs that were revealed/uncovered less than the size of a lentil, and became a white scurf/tetter, Rabbi Meir declares unclean, and all the more so in the rest of the body, but that of the first-clause [of the Mishnah] that “the tips of the limbs reappeared,” like a species of pure/clean white scurf, it is brought according to the Rabbis, but not according to Rabbi Meir. But the Rabbis who declare it pure, not exactly/specifically less than a lentil, for even more also it is ritually pure, for a white scurf/tetter at the end does not hinder. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+הבא כולו לבן – from the outset he comes completely covered with a plague.
+יסגיר – like the law of a bright white spot on the skin like a split [Cilician] bean, lest it subsequently appear on him white hair or quick flesh. For the white eruption which causes the leper to be declared clean does not purify at the outset.
+נולד לו שער לבן – at the end of the first week or at the end of the second week, let him be declared a certified leper. But if these tokens/signs of impurity did not appear, he should be released.
+השחירו שתיהן – all of these that are considered, they are signs/tokens of purity, and they are explained above at the end of the first chapter (Mishnah 6).
+נולד לו מחיה או שער לבן – if after these signs/tokens of ritual purity came, there appeared upon him quick flesh or white hair, he is impure, but if not, he is ritually pure.
+וכולן שחזרו בהם ראשי אברים – He that comes entirely white at the outset, whether he needed to be shut up/placed in isolation/quarantine whether to be declared as a certified leper or whether to be released, if their tips of the limbs reappeared/were uncovered again, they are like they were and ritually pure, as we don’t consider the quick flesh. How so? A person who comes entirely white from the outset and was isolated/quarantined for two weeks and there didn’t appear on him signs/tokens of impurity, and he was released, but afterwards, the tips of the limbs were uncovered/revealed on him, that is, that the tips of the limbs returned from the release, and he is pure. But if he was declared to be a certified leper with white hair and the hair turned black, and afterwards, the tips of the limbs were uncovered/revealed, that is, the tips of the limbs were restored while being a certified leper and he is pure. But if at the end of the first week or the end of the second week, the tips of the limbs were revealed/uncovered, that is, the tips of the limbs were restored on him while in isolation/quarantine, and he is ritually pure. This is how the explanation of this Mishnah appeared from Sifra/Torat Kohanim. But Maimonides did not explain it this way.
+פרחה במקצתו – in part of the tips of the limbs that were uncovered/revealed.
+טמא – that behold the plague spread.
+פרחה בכולו – after it had blossomed in part of it.
+טהור – that he has blossoming from the impure, but if from the outset after the tips of the limbs were uncovered it blossomed throughout the entire body at one time, he is impure because of spreading. But that which the first clause [of the Mishnah] teaches that if it blossomed in part of his body, he is impure, the same law applies when it blossomed/erupted throughout the body, he is also impure, but it (i.e., the Mishnah) did not use [the phrase] "פרחה במקצתו"/that it blossomed in part of the body other than because it wanted to teach the latter "פרחה בכולו טהור"/it blossomed/erupted in all of his body that he is pure, that is, after it blossomed/erupted in part of his body.
+
+Mishnah 8
+
+מתוך הטהרה טמא – as for example, a person who comes completely white at the outset, and after the isolation/quarantine/being shut up or the declaration of being a certified leper he became pure, if the tips of the limbs returned on him and were uncovered, he is pure, as we explained above (i.e., in the previous Mishnah). But if during a state of cleanness/purity, they returned and became uncovered at one instant, he is impure because of spreading, and that is what it states, that if it blossomed/erupted (the white eruption which causes the leper to be declared clean) at once while in a state of purity, he becomes impure, as we explained in the Mishnah above, that if it his entire body blossomed/erupted at a single instant, he is also impure like [the case of] part of his body blossoming/erupting.
+פטור מן הפריעה ומן הפרימה (he is exempt from the letting the hair grow in neglect and rending his garments – see Leviticus 13:45) – all the while that he is in quarantine/isolation. But whereas he is pure/clean while he is in a state of being a certified leper, he is obligated for letting his hair grow in neglect and tearing his clothing, all the while that he is a certified leper. פריעה ופרימה: His clothing will be torn and his hair in disarray.
+מטמאין בביאה – if they came into the tent, everything that is in the tent is defiled.
+
+Mishnah 9
+
+פרחה בכולו ואח"כ נתגלו בו ראשי אברים – here we are speaking about [the case] that he (i.e., the Kohen) did not manage to declare him a certified leper until it had erupted/blossomed throughout all of his body and uncovered the tips of the limbs, that Rabbi Yishmael compared him to someone who comes in totally white at the outset except for the tips of the limbs, which requires isolation/quarantine/being shut up. But Rabbi Eleazar ben Azariah holds that since whereas it did not erupt/blossom, he (i.e., the Kohen) would declare him to be a certified leper, his law is like a small bright white spot on the skin which has on it quick flesh, for if it had erupted on his entire body and afterwards, the tips of the limbs were uncovered/revealed, he would be impure. And there is more to explain, that even if he had declared him a certified leper with quick flesh and it had erupted throughout all of the body and he had purified him, as Rabbi Yishmael holds, that one does not defile with the reappearance of the tops of the limbs, that one defiles with the reappearance of the tops of the limbs that is after the eruption/blossoming [which causes the leper to be declared clean], where he is pure in the practice of eruption/blossoming, but here, it is not the practice of eruption/blossoming where he is pure, for had there been a diminution of quick flesh from like the size of a lentil, he would be pure.
+
+Mishnah 10
+
+מי שהיה מוחלט – with white hair or quick flesh or spreading.
+לא הספיק להראות לכהן – that the signs/tokens of uncleanness/impurity went away.
+שאילו הראה לכהן – that the signs/tokens of impurity had gone away, he (i.e., the Kohen) would have purified hi, but if after that it flowered/erupted, he was impure, that he would be flowering from a state of being clean/pure. But now, it is for him a flowering from a state of being impure, and he is pure.
+בהרת ואין בה כלום – that there is no sign/token from the signs/tokens of impurity.
+עד שפרחה בכולו טמא – meaning to say, he is required to be in isolation/shut-up/quarantine like one who comes [to the Kohen] totally white at the outset. But if from the outset, prior to it erupting/flowering, he showed it to the Kohen, he would be shut up/put in isolation/quarantine, and at the end of the week when it flowered/erupted, he would be like someone who had a white eruption which causes the leper to be declared clean from within isolation and would be pure.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+השחין והמכוה מיטמאין בשבוע אחד – if in their place (i.e., the boil or the burning) was born/originated the bright white spot on the skin, we shut him up/quarantine/isolate him and at the end of one week if there is white hair or spreading, he (i.e., the Kohen) declares him to be a certified leper, and if not, he releases him. But with quick flesh he is not defiled, for quick flesh requires live flesh, and this is not live flesh since in its place is boils and burning.
+גפת (a pressed hard mass, peat, turf)- refuse of olives, and it is hot on account of itself. And similarly, the hot springs of Tiberias through the heat of their source they are hot and not in consequence of the fire.
+כל שאינו מחמת האש זהו שחין – to include the lead directly from the mine (hot – see Tractate Hullin 8a).
+רמץ (hot ashes, embers) – the ashes of a portable stove on feet (with caves for two pots). And it is hot on account of the fire.
+כל שהוא מחמת האש – and it is hot from the effect of/in consequence of the fire. כל שהוא מחמת האש – to include the heat of the fire.
+
+Mishnah 2
+
+אין מצטרפין – one-half a split [Cilician] bean of boils with one-half a split [Cilician] bean of burning do not combine [to make] a complete split [Cilician] bean.
+ואין פושין מזה וזה – that if a boil and a burning are one next to the other, and in one of them is a bright white spot on the skin the size of a split [Cilician] bean, and he was shut up/isolated/quarantined, and at the end of the week, it spread to its neighbor or on the skin of the flesh, we don’t declare him a certified leper. And similarly, if the bright white spot was on the skin of the flesh and spread to the boil or to the burn, it is not considered spreading.
+היו מורדין – that they didn’t heal properly and the skin did not have a scab on it, and it still produces secretion, we don’t defile it through plagues, as it is written (Leviticus 13:18): “When an inflammation (i.e., boil) appears on the skin of one’s body and it heals.,” but with a burning, it is written (Leviticus 13:24): "והיתה מחית המכוה"/ “and the patch from the burn is a dis-coloration, [either white streaked with rea, or white.]”
+אע"פ שנעשה מקומו צלקת (even though spot became the rough, scabby surface/scar) – that it is recognized that there was a boil there or a burn and it is not equivalent to the rest of the skin of the flesh, nevertheless it is judged like the skin of the flesh, for after it became a strong scab.
+
+Mishnah 3
+
+אמרו לו למה – [why] should he be shut up/put in quarantine/isolated, but it is impossible for him to give rise to a sign/token of impurity?
+לגדל שער אין ראויה – for the palm of the hand one never grows hair ever.
+לפשיון אינה פושה – for boils and burning do not spread on the skin of the flesh (as we saw in the previous Mishnah).
+ולמחיה אינה מטמא – for it is taught in the Mishnah (see Mishnah 1 of this chapter) that with two signs/tokens – with white hair and spreading but not with quick flesh.
+שמא תכנוס (perhaps it will contract) – like a split [Cilician] bean, and when the Kohen will see it at the end of the week he will release him, but after the release, it will return and spread within the boil whose place is like a Sela and he will declare him to be a certified leper.
+אמרו לו הרי מקומה כגריס – meaning to say, that if it the place of the scar/shriveled surface was like a split [Cilician] bean alone and the bright white spot on the skin was in it, why would he (i.e., the Kohen) isolate/quarantine him, but does it not belong to state here that perhaps it will contract and then spread?
+אמר להן לא שמעתי – meaning to say that he (i.e., the Kohen) should also shut him up/isolate him/quarantine him, but I did not hear the reason regarding it.
+אלמד בו – permit me that I will teach a thing regarding this law.
+אם לקיים דברי חכמים הן – if you find a reason to uphold the words of the Sages that stated that it requires isolation/quarantine, say it, but to teach that it doesn’t require isolation/quarantine, do not say it, for I do not set aside what I received from my Rabbis and listen from you.
+שמא יוולד לו שחין אחר חוצה לו ויפשה לתוכו – that boils spread into boils. And this is the Halakha.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+הנתקים (bald, blanched spot) – plagues that are in the head or in the beard are called נתקים, as a result that the hair is torn loose and falls and drops off on account of the plague. But the bald, blanched spots do not become defiled in the four appearances like a plague in the place of flesh, bur become defiled through all of the appearances.
+בשער צהוב – similar to the golden shape.
+דק לקוי קצר (thin - so diseased -sparse that it is short hair) – what the Torah stated (Leviticus 13:30): “[The priest shall examine the affection. If it appears to go deeper than the skin] and here is thin yellow hair in it, [the priest shall pronounce him impure; it is a scall, a scaly eruption in the hair or beard],” the implication of לקוי/diseased – sparse – is that it is short.
+אפילו ארוך – that its implication is not thin, but rather beaten/flattened.
+מה הלשון אומרים – you learn from the language usage of people. When they say, “this reed is thin,” what is its implication? Whether it is diseased that it is short or whether it is diseased that it is long. But there are books that have the reading: "ולא לקוי ארוך"/but it is not diseased that it is long, in astonishment, meaning to say, that perhaps it is so diseased that it is short, but not so diseased that it is long.
+נלמוד מן השער – it is the manner of people when they speak about the hair that it is thin, they say that when it is diseased, it is short, but not on the diseased [hair] that it is long. And the Halakha is according to Rabbi Akiba.
+
+Mishnah 2
+
+מכונס (close together) – two hairs in one place.
+מפוזר – one in the eastern part of the plague and one its western part [of the plague].
+מבוצר (surrounded -of the hair in the flesh affected by the eruption) – that the hair in the middle of the bald, blanched spot on the head, like a fortress that is in the middle of the city.
+הפוך – that the hair was turned to yellow because of the bald, blanched spot in the head, as for example, that the bald, blanched spot in the head preceded the hair.
+ושאינו הפוך – that the yellow/golden hair preceded the bald, blanched spot in the head.
+שאין שער אחד מציל מידו – that if there is in the plague two white hairs, even filled with black hairs, they don’t protect (on the two) white hairs that they should not be defiled. But the yellow/golden hair, if there is with it [two] black hairs, it does not defile. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 3
+
+הצומח – black hair that grew in the bald, blanched spot on the head.
+מציל מיד שער צהוב ומיד פשיון – that if he had been declared a certified leper through golden hair or with spreading, and two black hairs grew, he is pure.
+בין מכונס – that both of them are in one place.
+בין מפוזר – one to the east of the plague and one to the west [of the plague].
+והמשואר – that the two black hairs preceded those for the bald, blanched spot on the head, as for example, if the hair of his head or his beard had been torn loose like a split [Cilician] bean, there remained within the bald, blanched spot two black hairs.
+מבוצר (of the hair in the flesh affected by the eruption – are cut off) – if they are cut off in the middle of the bald, blanched spot on the head, they protect. But if they stand from the side, they do not protect.
+עד שיהא רחוק מן הקמה – until there would be these two hairs [of the same color] far from the hairs that surround the bald, blanched spot on the head (or beard) like the measure of two hairs. But the hairs that are around the bald, blanched spot [on the head] are called קמה/standing, and when these hairs are two hairs distant from the standing hairs, they are considered like they are an eruption surrounded with sound flesh within the plague.
+אחת צהובה ואחת שחורה – with the golden [hair] that preceded the bald, blanched spot, there wasn’t a token/sign of defilement, it is necessary for him (i.e., the Tanna/teacher of the Mishnah) to state that they don’t combine with the black hair to protect from the golden hair and from the spreading. But our anonymous Mishnah is according to Rabbi Eliezer ben Yaakov who stated nearby ahead (see the next Mishnah), that the golden hair that preceded the bald, blanched spot on the head does not defile and it does not protect.
+
+Mishnah 4
+
+רבי יהודה מטמא – as it is taught in the Mishnah above (i.e., Mishnah 2 of this chapter) that Rabbi Yehuda defiles already turned (i.e., its color) or not turned.
+ר' אליעזר בן יעקב אומר לא מטמא ולא מציל – Rabbi Eliezer ben Yaakov and Rabbi Shimon explain the matter of the first Tanna/teacher (in the second Mishnah) that they brought it pure, Rabbi Eliezer ben Yaakov holds that it is pure, for the first Tanna/teacher to state that it doesn’t defile, but it doesn’t protect. But Rabbi Shimon holds that it is pure and protects as he states, but above, we made the legal decision that the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+כיצד מגלחין את הנתק – at the end of the first week (to his isolation/being shut up/quarantined) that it did not spread and did not give rise to golden hair (as it is written – Leviticus 13:33 – “the person with the scall shall shave himself [but without shaving the scall; the priest shall isolate him for another seven days]).”
+היה מגלח חוצה לו – he shaves around the bald, blanched spot [on the head or in the beard].
+ומניח שתי שערות – as it is written (Leviticus 13:33): "והתגלח ואת-הנתק לא יגלח"/ “the person with he scall shall shave himself, but without shaving the scall,” for what does he have in it? For hasn’t the hair already been torn loose and fallen out? But rather, near the bald, blanched spot (i.e., the “scall”) he doesn’t shave, that he leaves around the bald, blanched spot two hairs from every side, it is found that the bald, blanched spot (i.e., the scall) is surround by hair like a crown.
+החליטו בשער צהוב – and after he was declared a certified leper through it, the golden hair went away and after that came back.
+וכן בפשיון – that the golden hair did not return but rather that it spread, whether this (i.e., golden hair) or that (i.e., spreading), he is a certified leper like he was.
+בתחלה בסוף שבוע ראשון – meaning to say, this law that we stated is in effect whether he was declared a certified leper with the golden hair when he was brought to the Kohen, whether he was declared to be a certified leper with golden hair at the end of the first week, or at the end of he second week, or after the release, as for example, it remained unchanged for two weeks and he was released, but after the release, two yellow hairs appeared and he was declared a certified leper. But in all of them, [if] the golden hair went away and then returned, or that it didn’t return but the scall/bald, blanched spot, he is as he was.
+החליטו בפשיון – as it was explained that he was declared a certified leper with the golden hair, such one explains his being declared a certified leper through spreading. But here, with spreading, we don’t have this reading at the beginning, for the spreading does not defile other than after isolation/being shut up.
+
+Mishnah 6
+
+שני נתקים זה בצד זה – and there is in each of them a like a Cilician split bean. For with bald, blanched spots (i.e., scalls), we require like the size of a split [Cilician] bean, as it is written (Leviticus 13:31): “But if the priest finds the scall affection”/נגע הנתק – and an analogy is made between נגע/plague and נתק/bald, blanched spot on the head (or on the beard), just as the plague is like the size of a split [Cilician] bean, so even the bald, blanched spot on the head (or on the beard) is like the size of a split [Cilician] bean. But if two bald, blanched spots/scalls are placed one next to the other and there is a line of hair that separating the two bald, blanched spots/scalls, and divides it into two like a partition that separates.
+נפרץ – the hair of that line/row [that separates them].
+במקום אחד – at the end of the first week of isolation/being shut up/quarantine or at the end of the second week or after the release.
+טמא – for the bald, blanched spot/scall had spread.
+בשני מקומות – that line/row that separated below and above and remained from that line/row two hairs in the middle.
+טהור – for they (i.e., of the hair affected by the eruption) are surrounded and protected.
+כמה תהא הפרצה – if in the two places they were separated, the measurement of the gap in the place of the two hairs, and thusly the hairs are considered be surrounded.
+ואם במקום אחד נפרצו טמא – even if it was severed/broken off like the size of a split [Cilician] bean, it is impure, for the black hair is not surrounded and gathered in within the plague, since it is not severed in -two places.
+
+Mishnah 7
+
+זה לפנים מזה – as for example, if a bald, blanched spot/scall in the head [or in the beard] is like a split Cilician bean squared, and a row/line of hair completely surrounds it, except for that row/line that surrounds the bald, blanched spot/scall like [the size of] a split [Cilician] bean all around it, that, a strip of scall the width of a lentil surrounds the row of hair, and this is the measurement of the scall that surrounds the hair in the flesh affected by the eruption.
+נפרץ ממקום אחד טמא – the inner part, for the black hair at its side and which is not surrounded inside it. But the outer part is pure, for there are black hairs that are surrounded inside it.
+משתי מקומות טהור – the inside and all the more so, the outside, that both of them were made into one scall, and within them are two black hairs which are surrounded.
+כמה תהא הפרצה – from the two places and it will be pure, the place of the two hairs.
+נפרץ ממקום אחד כגריס טהור – for we have said (in the previous Mishnah), that if it was separated in one place, it is impure, that is, with less than a split [Cilician] bean. But after it was severed/broken off like a split [Cilician] bean, even in one place, the two scalls became one, and the hair that remains are surrounded.
+
+Mishnah 8
+
+ובו שער צהוב טמא – golden/yellow hair defiles, whether at the beginning [or] whether at the end of the first week, whether at the end of the second week,[or] whether after the release.
+נולד בו שער שחור טהור – if it (i.e., the two black hairs) grew after the bald, blanched spot in the head [or the beard] even though they are not an eruption surrounded with sound flesh. But if it is a remainder, especially an eruption surrounded with sound flesh, that is distant by two hairs from the standing flesh of the head as we have stated.
+אע"פ שהלך לו שער שחור טהור – for since the golden/yellow [hair] has been purified, it further does not defile, even though the black [hair] fell out, but, if he was declared a certified leper through spreading and the black [hair] came and purified the spreading and afterwards, the black [hair] went away, the spreading returns and defiles, or that it spread and contracted and then once again spread, we don’t say since the bald, blanched spot [in the head] became pure it does not defile.
+כל נתק שטהר שעה אחת – whether that he was declared a certified leper through spreading and it contracted, or that black hair came and purified him, whether he was declared a certified leper with golden/yellow hair and black hair came and purified him and afterwards the black [hair] went away, or what that had contracted returned and became a bald, blanched spot, again this bald, blanched spot is not defilement forever, even though that we hold that the tokens/signs of his uncleanness, such as golden/yellow hair and spreading, and we don’t have need with these that already is purified with black hair, but even if it spread after the black went away or that other yellow/golden hair grew in it, since the bald, blanched spot was purified already, it further has no uncleanness.
+ר' שמעון אומר כל שער צהוב שטהר שעה אחת – as for example, this that refers to at the time when the black [hair] comes, it has no uncleanness forever. But if after the black [hair] came, yellow/golden hair appeared in the bald, blanched spot or it spread afterwards, it is impure, for we don’t say that every bald, blanched spot that is purified. And the Halakha is according to the first Tanna/teacher [of the Mishnah].
+
+Mishnah 9
+
+וניתק כל ראשו – that the bald, blanched spot spread throughout the head, whether that he was certified as a leper with golden hair, whether he was certified as a leper through spreading.
+טהור – that in all of it, spreading all over purifies (see Tractate Negaim, Chapter 7, Mishnah 5 and Chapter 8, Mishnayot 1 and 2). And from where do we learn that spreading throughout purifies in the head, as it is written (Leviticus 13:40): "ואיש כי ימרט ראשו קרח הוא טהור הוא"/ “If a man loses the hair of his head and becomes bald, he is pure.” Regarding the beard, from where do we learn [that the same is the case]? The inference teaches us: "ואיש"/if a man – to include the beard. But if the bald, blanched spot comes throughout at the outset, he is not pure, that just as if it turns all white at the beginning, he is not pure with regard to the bright white spot on the skin.
+אין מעכבין זה את זה – if there was a bald, blanched spot on his head like the size of a split [Cilician] bean and afterwards all of his head became torn loose, even though the beard was not torn loose, he is pure. And similarly, when there is white spreading all over in the beard, but it doesn’t spread all white in the head, he is pure, for they do not hinder one another.
+ודין הוא – that they do hinder.
+שיש דבר אחד מפסיק ביניהן – that the hair of the head and of the beard that they do not become defiled with the bright white spot on the skin that intervenes between the skin of the face to the rest of the body. But the skin of the face and the rest of the body do hinder each other, for all that is appropriate to be defiled through the plague of the bright white spot on the skin hinders the eruption of the bright white spot on the skin which causes the leper to be declared clean.
+אין מצטרפין זה עם זה – in the place that the head and the beard join together. If a half of a split [Cilician] bean was to originate in this one (i.e., the head) and a half of a split [Cilician] bean was to originate in that one, they do not combine.
+ואין פושין מזה לזה – if there is a bald, blanched spot the size of a split [Cilician] bean on the head near/adjacent to the beard, and at the end of the first week or at the end of the second week or after the release, it spread on the beard, it is not considered spreading.
+מן הפרק של לחי – [from the joint of the] upper [jawbone]. He pulls/stretches a thread from ear to ear, all that is from the thread and above is the head, and all that is from the thread and below is the beard.
+פיקה של גרגרת (thyroid cartilage/Adam’s apple) – the top of the thyroid cartilage begins to protrude and go downward, and the flesh that surrounds the thyroid cartridge from outside is called פיקה /protruding cartilage.
+
+Mishnah 10
+
+הקרחת והגבחת ( a leprous affection on the back of the head – making it bald -from the crown sliding backwards; leprous affection on the front of the head making it bald- from the crown sliding down forward to where the hair begins) – both of them are in the head, but from where the slanting of the skull and backward is called קדקוד/the skull, opposite his face is called גבחת/the front of the head, as it is taught in the Mishnah nearby (i.e., in this Mishnah. And they are not like bald, blanched spots in the head, for the bald, blanched spots return and grow hair, but the leprous affection on the back of the head and the leprous affection on the front of the head do not return/come back and grow hair.
+מיטמאות בשני שבועות – as it is written (Leviticus 13:43): "כמראה צרעת עור בשר"/ “like the leprosy of body skin in appearance, just as the body skin is in two weeks, so too here (i.e., with baldness of the back or front of the head) in two weeks.
+ובמחיה ובסיון – as it is written (Leviticus 13:42): “[But if a white affection streaked with red appears on the bald part in the front or at the back of the head,] it is a scaly eruption that is spreading over the bald part in the front [or at the back of the head].”/"צרעת פורחת היא בקרחתו" . [The word] צרעת/affection – teaches that it defiles through quick flesh; [the word]פורחת /spreading, teaches that it defiles through spreading; [the word] "היא"/that it, teaches that it does not defile with white hair.
+נשם (a medicine which produces depilation) – it is a drug that the person who consumes it does not grow hair, and the person who smeared it does not grow hair.
+מכה שאינה ראויה לגדל שער – as for example a large would where the flesh becomes a rough, scabby surface/a scar.
+פיקה של צואר (protruding cartilage of the neck) – this is the first vertebrae of the neck.
+ואין פושות מזו לזו – from the leprous affection on the back of the head to the leprous affection on the front of the head or from the leprous affection on the front of the head to the leprous affection on the back of the head.
+אם יש שער – that interrupts between them between the leprous affection on the back of the head and the leprous affection on the front of the head. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+כל הבגדים – to include the clothing of slaves and women and minors, and even of a resident alien/גר תושב. But as long as they (i.e., the clothing) are from wool or flax, as it is written (Leviticus 13:47): “[When an eruptive affection occurs] in a cloth of wool or linen fabric/"בבגד צמר או בבגד פשתים", clothes of wool but there is no flax in them, but not clothing of something else.
+יראו בתחילה – even with a plague that was in them prior to their coming into the hand of an Israelite. For this cloth is fit for plagues, but that the domain of a heathen hinders it, therefore the days that there was a plague in them while it was still in the domain of a heathen do not count from the number, but when it came into the domain of a Israelite, it should be examined at the outset.
+עורות הים אינן מיטמאין – as it is written (Leviticus 13:48): "לפשתים ולצמר או בעור"/ “[in the warp or in the woof] of the linen or the wool, or in a skin [or in anything made of skin],” just as wool and flax are a species that grows on the land, even skin from a species that grows on the land.
+חיבר להן – to the skins of fish that grow from the sea.
+מן הגדל בארץ אפילו חוט אפילו משיחה – and as long as they attach it in the manner of its attachment, with two stitches or more.
+
+Mishnah 2
+
+שטרפן (that were hackled/combed)- that were mixed and he made cloth from them.
+אם רוב מן הגמלים וכו' - that the wool of the sheep is abolished/suspended in the majority [of the camel’s wool].
+מחצה למחצה – that the wool of camels is like the wool of sheep in equal shares.
+וכן הפשתן והקנבוס שטרפן זה בזה – and he made of them cloth, their law is like the law of the wool of camels and the wool of sheep that were hackled.
+
+Mishnah 3
+
+הצבועים – even at the hands of Heaven.
+הבתים בין צבועים – even at the hands of man.
+העורות כבתים – and even if they are colored at the hands of man become susceptible to uncleanness through plagues. But the Halakha that colored clothing is not susceptible to uncleanness and even at the hands of Heaven, as it is written (Leviticus 13:47): [“When an eruptive affection occurs in] a cloth of wool or linen fabric,” / "בגד צמר או בבגד פשתים", just as linen/flax is like its creation, even wool is like its creation. And it is written (Leviticus 13:48): “[In the warp or in the woof] of the linen or the wool, [or in a skin or anything made of skin],” just as flax/linen is white, even wool is white, and the colored skins made by man do not become susceptible to uncleanness through plagues, but at the hands of Heave, they do become susceptible to uncleanness through plagues, according to the words of Rabbi Shimon.
+
+Mishnah 4
+
+ששתיו צבוע – its warp is colored, but that which is colored is not susceptible to uncleanness.
+וערבו לבן – but if we follow after the woof which is white, it is susceptible to uncleanness.
+הכל הולך אחר הנראה – with undefined clothing the woof is seen, [whereas] with mattresses and bolsters, the warp is seen. But everything is according to the artisanry.
+ירקרק – the palest of the pale (green) colors (see Leviticus 13:49 and 14:37).
+אדמדם – the red that is among the reddish, meaning to say, that the appearance of the greens and the redness/reddish color in them is very strong. ירקרק/palest of pale green is like the wing of a peacock and like the long and thin foliage of a palm branch (that is prickly). אדמדם/red that is among the reddish is like the nice crimson of the blood.
+היה ירקרק כגיסת ולסוף שבוע פשה אדמדם אצל ירקרק: 
+נשתנה ופשה – as for example, that it was at the outset palest of pale green like a split [Cilician] bean, and at the end of the week, it spread and became large like a rock, but whether it was the starting point of leprosy or whether its spread was red that is among the reddish.
+נשתנה ולא פשה – at the beginning it was like a split [Cilician] bean of pale green color and at the end like a split [Cilician] bean of reddish color.
+כאילו לא נשתנה – and that which spread requires burning, and that which did not spread, we shut up/isolate/quarantine for a second week.
+יראה (בתחלה) – that it is considered as if it hanged to another plague. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+העומד – unchanged at the end of the first week, that it didn’t spread nor did its appearance become dim/faint.
+יכבס – the place of the plague and isolate/quarantine him.
+העומד בשני – at the end of the second week it didn’t become dim/faint nor did it spread, [it should be burned].
+הפושה בזה ובזה – at the end of he first week or at the end of the second week.
+הכהה בתחילה – when it was brought to the Kohen and he saw it but prior to his isolating/quarantining him, it became faint.
+יכבס ויסגיר – as if it became faint at the end of the first week.
+הכהה – that it was at the beginning a strong greenish color or reddish color, and it became medium green or medium red.
+אינו זקוק לו (it is not subject to it) – it is not necessary to isolate/quarantine him, and he is pure. And the Halakha is according to the Sages.
+הכהה בראשון יכבס ויסגיר – it is as if it did not grow faint.
+הכהה בשני – that at the end of the second week, he found it that it had become faint.
+קורעו ושורף מה שקרע, וצריך מטלית – the language of a patch/טלאי (see Joshua 9:5: “they had worn-out, patched sandals on their feet, and threadbare clothes on their bodies”). A piece of cloth in place of the ear, as it is written (Leviticus 13:57): “And if it occurs again in the cloth – [whether in warp or in woof – or in any article of skin],”/"ואם תראה עוד [בבגד או-בשתי או-בערב או כבל-כלי-עור]" , but [the word] “again” is none other than in its place, which teaches that one covers it with a patch.
+רבי נחמיה אומר כו' – but the Halakha is not according to Rabbi Nehemiah.
+
+Mishnah 6
+
+חזר הנגע לבגד – in another place from the cloth, but not upon the patch that he placed on the place of the tear.
+מציל את המטלית – when he burns the entire cloth, as it is written (Leviticus 13:57): "ואם תראה עוד"/”And if it occurs again [in the cloth – whether in warp or in woof – or in any article of skin],” and he burns the cloth. [But] he saves the patch, that patch that he put on the place of the tear he saves, and he doesn’t burn it with the cloth.
+חזר למטלית – o that place that he attached to it.
+שורף את הבגד – as if it returned to the cloth itself. But the patch does not require burning, but rather if it is three [handbreadths] by three [handbreadths], he isolates/quarantines it, and if it remained unchanged two weeks or it spread in the first week, he burns it. But if it is less than three [fingerbreadths] by three [fingerbreadths] it is not susceptible to uncleanness by plagues.
+הטולה מן המוסגר – that he made a patch from the piece of cloth that had been in isolation on the pure/clean cloth. And the isolated one is called to a cloth that remained unchanged in the first week but in the second became pale/dim, that he tears out from it the plague and burns what he tore, but the rest of the cloth is called מוסגר/isolated/quarantined.
+חזר הנגע לבגד – that is isolated/quarantined. That this piece that was taken from it which is now a patch for a pure cloth, even though the cloth that is isolated/quarantined requires burning, as it is written (Leviticus 13:57): "ואם תראה עוד בבגד"/”And if it occurs again in the cloth.”
+מציל את המטלית – that is this patch that was taken from it and attached on to a pure/clean cloth, we save/protect it and we don’t burn it with the quarantined/isolated cloth.
+חזר – the plague.
+למטלית – to this piece that was taken from the isolated/quarantined [cloth].
+ישרף – the quarantined [cloth] in every place that it is , as if it was the piece that was attached to it. And that piece may serve he second cloth that is attached to it. בסימנים – that it is shut up/isolated/quarantined with the second cloth. For the law of the second is as if the plague is in it, whether in regard to isolation, or whether in regard to burning and washing and every matter. But after it served the second cloth, even if the plague went away completely from the piece, it (requires burning, for when the plague returned from its outset, it was already required burning.
+
+Mishnah 7
+
+קייטא – clothing that it is customary to wear in the days of the heat. The Aramaic translation of קיץ/summer is summer/קייטא. But it appears to me that it is the Roman language that calls the dress of a woman KUTYA.
+שיש לו פספסין (that it has stripes)- striped/speckled in many colors, white and green and black and similar to those. [The word] פספסין – is the language of פס יד/the palm/the hand from the wrist to the tip of the finger, that the wrist is from the white cloth and the wrist is from the cloth of color.
+ולבנים פושים מזה לזה – from [one] white [garment] to [another] white [garment]. But even though the colored part interrupts, it is considered spreading. For spreading far defiles with like the size of a split [Cilician] bean.
+והרי הוא פספס יחידי (And lo, it is a distinctive check?) – meaning to say, if he didn’t have in it other than one speckled white area and all the rest are speckled colored. Does it require isolation or not because it lacks to where it would spread?
+אמר להן לא שמעתי – meaning to say, I received from my Teachers/Rabbis that it requires isolation, but they did not explain the reason why.
+אלמד בו – meaning to say, permit me to state before you a reason for the matter.
+אם לפרש דברי חכמים הן – that you will not contradict what I have received [from my Rabbis].
+שמא יעמוד שני שבועות – that even though he lacks in what manner it will spread, it is able to come to uncleanness, for if it remains unchanged for two weeks.
+הפסיון הסמוך – that it spreads adjacent to/near the starting point of the leprosy.
+הרחוק – that the starting point of the leprosy is at one end of the cloth and the spreading is at the other end.
+והחוזר – as for example, that it became dim/pale in the second [week] that he tears it and burns what he tore, as it is written (Leviticus 13:57): "ואם תיראה עוד בבגד...ושרף [באש תשרפנו את אשר-בו הנגע]"/And if it occurs again in the cloth [whether in warp or in woof – or in any article of skin, it is a wild growth; the affected article] shall be consumed in fire.” (Bartenura does NOT accurately quote the verse as he has the word "ושרף"/and he shall burn – which does not appear in the text of the Torah.). And this is that which returns, and its measurement is like that of a split [Cilician] bean.
+
+Mishnah 8
+
+השתי והערב – [the warp and woof] of wool, that is recognized whether warp to woof,that the warp is thin and the woof is very thick.
+השתי מישלק – as it is written (Leviticus 13:47-48): “in a cloth made of wool or linen fabric. In the warp or in the woof of the linen or the wool,” just as the cloth, when its work was completed, even the warp and the woof, when their work is completed. But the first Tanna/teacher holds, or with the warp, the matter was interrupted.
+משישלק – in boiling water. But there are books that have the reading "משישלה", meaning to say that when they would be pulled/drawn out and transfer it from the dyer’s kettle when they boil them in it to whiten them.
+והאונין של פשתן (bundles of wet flax) – bundles of yard of flax. But because the flax is not recognized between warp and woof like wool, because of this, there is no division in them between warp to woof.
+משיתלבנו – that they place them in the oven so that they will heat up with the vapor of the oven and they be whitened/bleached there.
+פקעת (coil of thread) – wood that the women surround the yarn from the reed used as a spindle into it.
+כדי לארוג ממנה שלש על שלש – in order that there be there the measurement to make all of the cloth of three fingerbreadths by three fingerbreadths from it, also the warp [and] also the woof, as it is taught [in the Mishnah], “and even it is all warp, even if all of it is woof.”
+היתה פסיקות (broken threads) – that the threads in the coil of thread were broken, there is no attachment. But if they are knotted, there is attachment.
+אפילו פסיקה אחת – that there isn’t throughout all of the coil of thread other than one tear and he knotted it, it is not an attachment. But the Halakha is not according to Rabbi Yehuda..
+
+Mishnah 9
+
+המעלה מן הפקעת (one who winds thread from one coil to another) – sometimes when women make a coil of thread a cubit [in length] or two cubits [in length], and rolls and surrounds from one to the other to make a large coil, if before she winds all of it, a plague appears on one of them, and the thread fastens them, the second is pure.
+סליל (shuttle containing the spool) – a hallow piece of wood like a species of a reed that they fasten upon it the yarn.
+כובד העליונה (the upper beam from which the warp depends) – two round pieces of wood that the weaves attach on them their warp and rolls them, and the plague appears on the one beam.
+השני טהור – that it was not an attachment.
+וכן שני דפי לחוק (and similarly, the two wings of a shirt) – also are not an attachment. And they are not similar to tour shirts that we cut and attach to it the sleeves and the other pieces with a stitch of a complete attachment, for that is definitely considered attaching as if it is one cloth, but we are speaking that they are not attached all that much.
+בנפש המסכת (the woof of the standing loom) – the thread of the woof that enters into the warp like the soul into the body, and until that settles on their defined place near that which is woven it is like the warp to combine with it to a plague like a split [Cilician] bean. Alternatively, at the outset, when he weaves in it the two portions of he web produced by passing the spool with the woof across the warp prior to weaving in it three [fingerbreadths] by three [fingerbreadths].
+בשתי העומד (the standing warp) – they are the threats of the warp that are between the upper beam and the lower beam, the roller on which the web is wound as it advances, that stands there to be woven and to anoint them the threads of the woof. And this comes to tell us that it does not say that each and every thread stands on its own and that it doesn’t have the width of a split [Cilician] bean, but rather all of it is attached one to the other. But if a plague (also) appears on this side, it is impure on the other side.
+אם היה רצוף (if he warp – on the loom – is joined closely – the threads being properly arranged) – that the threads are joined closely one next to the other like a cobweb/block pavement, for such is the manner of the weavers to arrange them so that their weaving is corresponding, then it is considered attachment. But if not like this, we view each thread as if it stands on its own and it is not an attachment. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 10
+
+נראה – the plague. בשתי העומד האריג טהור (the standing warp, the web is clean/pure) – for he will not weave any further in the future.
+השתי העומד טהור – that is what he doesn’t plan to cut from the warp with that which is woven (i.e., the web).
+הנימין (fringes) – threads that are the top of the sheet and at its bottom.
+מציל את האומריות (it protects the bordered garment/hems) – the rim of the cloth. That he doesn’t burn it, as it is written (Leviticus 13:52): "ושרף את-הבגד [או את-השתי או את-הערב] בצמר או בפשתים"/ “the cloth – [whether warp or woof] in wool or linen, [or any article of skin-in which the affection is found,] shall be burned, [for it is a malignant eruption; it shall be consumed in fire],” to teach you that they don’t burn the hems with them.
+ואפילו הן ארגמן – that you should not say that it doesn’t protect other than when the hims are of a different species that doesn’t defile with plagues as for example, of silk or of gold, which comes to teach us, that even if they are of purple [wool] which is colored wool it protects.
+
+Mishnah 11
+
+כל הראוי ליטמא טמא מת – with wool or flax or with skins.
+אע"פ שאינו מיטמא מדרס – such as a cloth of three [fingerbreadths] by three [fingerbreadths], that is not defiled by threading until it has three handbreadths by three handbreadths, and it becomes susceptible to be defiled through contact with a corpse, and all the more so, that everything that becomes susceptible to become defiled through treading becomes susceptible to become defiled through plagues, as long as it is white things that are not colored.
+קלע של ספינה ווילון וכו' (sail of a ship and a curtain/veil) – all of these are considered that they are susceptible to be defiled through corpse uncleanness but they are not susceptible to be defiled through treading.
+שביס (woolen band with which the hairnet is fastened) – it is the language of “the fillets and the crescents” that is written in Isaiah (3:18).
+וגלגלון (girdle of net-work, bandage, wrap) – a belt that they gird him with.
+סגוס (a coarse woolen blanket – mentioned usually as a mates to sleep on) – a very thick cloth and it is alike a cloak/cover of hair.
+באריג ובמוכין (on the web and on a soft spongy substance/hackled wool, rag) – on the body of the cloak/cover of hair and on the hairs that protrude from it. And the Halakha is according to Rabbi Eliezer ben Yaakov.
+החמת והתורמל (the waterskin and the shepherd’s leather wallet) – vessels of leather, and they tie them and the leather is folded in the place of the knot, and the plague is in its folds is not seen unless the leather is spread out. And for this it is taught [in the Mishnah]: "נראין כדרכן"/and they are examined in their usual way, meaning to say, that they don’t spread them out, but rather he (i.e., the Kohen) sees it as such as it is . the waterskin, and leather bottle/skin. The תורמל – is like a kind of large leather pocket that the shepherd places his belongings into it.
+מתוכו לאחוריו ([and it spreads] from its inside to its outer surface) – if from the outset the plague appears from in its insides, and he was shut up/quarantined, and at the end of the week, the plague appears on its outer surface, it is considered spreading. But n the Tosefta (Tractate Negaim, Chapter 5, Halakha 5:14) it implies, that we are speaking here especially with hides but not with clothing.
+
+Mishnah 12
+
+בגד מוסגר – that had in it a plague and it became dyed, and the plague is not recognized in it.
+כולם טהורים – that which is definite it defiles, but it doesn’t defile that which is doubtful.
+ועשאו מוכין – small tears that are less than three [fingerbreadths] by three [fingerbreadths], but they were not separated completely.
+כולן טמאין – that since it is joined to defilement/uncleanness, the doubt does not purify it.
+טמא ואסור הנאתו – for it requires burning.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+כל הבתים and especially in the Land of Israel, as it is written (Leviticus 14:34): “[and I inflict an eruptive plague] upon a house in the land you possess.”
+חוץ משל נכרים – if they purchased a chouse in the Land of Israel. For such is implied, "אחוזתכם"/[in the land] you possess (Leviticus 14:34) is susceptible to be defiled by plagues, but the possession of heathens is not susceptible to be defiled by plagues. And just as their possession is not susceptible to be defiled by plagues, so their clothes and their bodies are not susceptible to be defiled by plagues.
+יראו בתחילה – and the days that there was a plague in them all the while that they were in the hands of the heathens, do not count from the total amount.
+בית עגול – that have no corners.
+טריגון (triangular) – that they have three corners. [The number] “three” in the Roman language is TREI. And the same law applies concerning a house that has six corners or five.
+אינו מיטמא בנגעים – for concerning plagues, it is written (Leviticus 14:37 and 14:39): "קירות", "קירות" (Leviticus 14:37: "והנה הנגע בקירת הבית"/the plague in the walls of the house; Leviticus 14:39: "והנה פשה בקירת הבית"/ “[if he sees that] the plague has spread on the walls of the house) twice – and the minority/the least of [this plural] is two, hence four.
+ובאסקריא (mast, yard – where the captain sits for looking out, raft) – it is the mast/yard of a ship. But there are books that the reading אכסדיא/raft and hey are the beams that they tie together and place them in the rivers and in the sea. And in the language of the Bible, they are called רפסודות (2 Chronicles 2:15): “[We undertake to cut down as many trees of Lebanon as you need, and deliver them to you] as rafts by sea to Jaffa; you will transport them to Jerusalem.”/"רפסדות על-ים יפו ואתה תעלה אתם ירושלם".
+אינן מיטמאין בנגעים – as it is written (Leviticus 14:34): "בבית ארץ [אחזתכם]"/upon a house in the land that you possess”, until the house will be attached to the ground.
+על ארבע קורות – like or on four beams. For the house was built on top of beams.
+אפילו על ארבעה עמודים – for the pillars are attached to the ground and they are considered four corners to the house and the roof that is upon them is susceptible to being defiled through plagues and even though it is open from all of its sides.
+
+Mishnah 2
+
+בית שאחד מצדדיו – one of the four walls is covered with marble MARMARA.
+בסלע – a rock which is there from the Six Days of Creation.
+בלבנים – that are made in a kiln/furnace.
+בעפר – that the wall is made from clods/handfuls of earth.
+טהור – that we require that the four walls of the house will be susceptible to uncleanness through plagues, but if one of the walls is made of something that is not appropriate to be made unclean, as for example, all of these that we have mentioned (i.e., stone, bricks, dirt), the house is clean.
+בית שלא היו בו אבנים ועצים ועפר – all three of them, but rather, one of them was in it, and the plague appeared in that one, it is pure. For we require that it be appropriate to be made susceptible to uncleanness prior to seeing the plague.
+עד שיהיו בו אבנים ועצים ועפר – as it is written (Leviticus 14:45): “[The house shall be torn down - ] its stones, and timber and all the coating on the house –[and taken to an impure place outside the city].”
+
+Mishnah 3
+
+עד שיראה כשני גריסים – as it is written (Leviticus 14:37): "וראה את-הנגע והנה הנגע בקירת הבית"/ “If, when he examines the plague, the plague in the walls of the house,” it teaches that the it is not the plagues of plagues of the house do not make it susceptible to uncleanness, until there will appear like [the size of] two split [Cilician] beans.
+או על אבל אחת – and that is the reason that Rabbi Yishmael stated four stones, for the four walls of the house, for each wall has one stone. But for Rabbi Akiba who stated, until that there should appear like [the size of] two split [Cilician] beans on two stones, not on one stone, for not less than eight stones, as each wall has two stones.
+רבי אליעזר בר' שמעון אומר כו' – the reason of Rabbi Eliezer the son of Rabbi Shimon [Tractate Sanhedrin 71a] as it is written (Leviticus 14:37): "קיר" (i.e., "ומראיהן שפל מן-הקיר"/that appear to go deep in the wall) and it is written (Leviticus 14:37): "קירות" (i.e., "והנה הנגע בקירת הבית" /the plague in the walls of the house is found), What is a wall that is like multiple walls? He would say that this the corner, and in each wall, we require the measure of a plague, and that is like the split [Cilician] bean squared on each one. But the Halakha is according to Rabbi Akiba.
+
+Mishnah 4
+
+עצים – as we have stated (see Mishnah 2 of this chapter, that a house is not susceptible to be unclean until it has wood in it, how much [wood] will be in each and every wall. כדי ליתן תחת השקוף (as much wood as is needed to place under an arch/lintel – to keep it in shape)- thus it needs for each and every wall.
+שקוף – place that the door arches/bends upon it, and they regularly place wood under it.
+סנדל לאחורי השקוף – the regularly place wood for the back of the lintel to protect it, and it is called aסנדל /sandal [support] , like that the sandal protects/supports the foot. שקוף/arch or lintel, is called whether of the opening [of the house] or the window.
+פצים (boards – the board nailed against the wall to form a door-frame/door-post) – it the language of chips and tears. Like (Psalms 60:4): “You have made the land quake; You have torn it open.”/"הרעשתה ארץ פצמתה".
+קירות האבוס (walls of cattle stall) – of cattle.
+וקירות המחיצה – of [courtyards), gardens and orchards.
+אין מיטמאין בנגעים – as it is written (Leviticus 14:37): "בקירת-הבית"/in the walls of the house, but not the walls of the cattle stall nor the walls of the partition.
+ירושלים וחוצה לארץ אינן מיטמאין בנגעים – as it is written (Leviticus 14:34): "בבית ארץ אחוזתכם"/in the land you possess, but outside the Land is not your possession, and Jerusalem also was not divided among the tribes.
+
+Mishnah 5
+
+לא יגזור (will not decisively rule) –the judge will not make a legal ruling to state that it is a definitive plague, from as it is written (Leviticus 14:35): "[ובא אשר-לו בבית והיגד לכהן לאמר] כנגע נראה לי בבית"/ “[The owner of the house shall come and tell the priest, saying,] ‘Something like a plague has appeared upon my house,’” but it is not written [a definitive] נגע/plague (but rather, something like a plague).
+אפילו חבילי עצים (and even bundles of wood) – which are not included in the uncleanness, one must remove. But as it is written (Leviticus 14:36): "ולא יטמא כל-אשר בבית" / “so that nothing in the house may become unclean,” that implies that the All-Merciful was stringent regarding uncleanness, Rabbi Yehuda holds that this is a matter on its own , to inform us that vessels that were initially also defiled, if he left them. But the Halakah is not according to Rabbi Yehuda.
+עסק זה לפינוי – in astonishment, and to busy himself to empty out the house, Scripture needed that you must remove things that are not susceptible to receive defilement, by force, Scripture does not come to expound other than like Rabbi Meir expounds that the Torah has compassion on the money of Israelites.
+פכו (his cruse) – the language of small cruses.
+תפיו (to set upon for cooking/ewer) – a place that one makes and cooks on it his dishes, as for example, an earthenware oven and [an earthenware] double stove that ae susceptible to become unclean. But there are books that have the reading טפיו/his stand for a portable oven/dripping, and it is a very small earthenware vessel that the liquid does not leave from it other by constant dripping. And all of these do not have purification in a Mikveh.
+וא"כ על של רשע – that the plagues come on account of gossip/evil talk.
+
+Mishnah 6
+
+אינו הולך לתוך ביתו – as it is written (Leviticus 14:38): “The priest shall come out of the house [to the entrance of the house, and close up the house for seven days].” It is possible that he would go to his house and shut it up, the inference teaches us (Leviticus 14:38): “to the entrance of the house”/"אל-פתח הבית", or on the entrance of the house, it is possible that he would stand underneath the lintel and shut it up, as the inference teaches us (Leviticus 14:38): “The priest shall come out of the house”/"ויצא הכהן מן-הבית" until he uproots from everything in the house (see also Tractate Nedarim 56b and Hullin 10b).
+ולא סיד מכל מקום (and not lime from any place) – as it is written (Leviticus 14:42): “and take other coating ]and plaster the house[”/"ועפר אחר יקח [וטח את-הבית]", but he lime is not dirt, but rather burnt stone.
+לא אחת תחת שתים – a large stone that replaces the place of the two [stones].
+מכאן אמרו אוי לרשע ואוי לשכנו – if a wall interrupts between two houses and the plague appears on the wall on the side of this house, the owner of the other house has to deal with him on this, as it is written (Leviticus 14:40): “[The priest] shall order the stones with the plague in them to be pulled out”/"[וצוה הכהן] וחלצו את-האבנים אשר בהן הנגע", in the plural language (i.e., וחלצו את האבנים – they shall pull out the stones). And the one for whom the plague is on the side of his house is called an “evil” person, for plagues come on account of gossip/evil talk, as we have stated.
+שניהם קוצעים (both of the neighbors must bear the expense for tearing out – the leprous stone, and for scraping the wall) – it is the language of (Leviticus 14:41): “The house shall be scraped inside all around”/”ואת-הבית יקצע מבית סביב" .
+יקח וטח – it is singular language (Leviticus 14:42): "ועפר איר יקח וטח את-הבית"/ “and take other coating and plaster the house,” to exclude his neighbor that does not deal with him in plastering.
+
+Mishnah 7
+
+בא בסוף השבוע –(Leviticus 12:48): "אחרי הטח את-בית"/ “after the house was replastered,” he (i.e., the Kohen) returns and quarantines it/shuts it up, but if at the end of the week, the plague returns, “he tears down the house,”/"ונתץ את הבית" (Leviticus 12:45).
+הפשיון הסמוך – that it spread close/adjacent to the plague.
+והחוזר כשני גריסין – as it is written (Leviticus 14:43): "ואם-ישוב הנגע"/ “if the plague again breaks out in the house,” like a person who states: “so-and-so returned to his place.” But the plague that is in the houses at the outset do not other defile other than with two split [Cilician] beans in size.
+
+Chapter 13
+
+
+
+Mishnah 1
+
+עשרה בתים. הכהה בראשון (ten conditions which develop concerning plagues in houses) – at the end of the first week it grows dim, or the plague goes away completely. These are two plagues, for they are considered as two.
+קולפו – he scrapes it (between one stone and another) in the place of a plague alone, and the house is pure/clean.
+הכהה – at the end of the second week, and it goes away completely. Two others, that makes four.
+הפושה בשבוע ראשון חולץ וקוצה וטח ונותן לו שבוע (if it spreads in the first week, he must tear out – the leprous stone – and scrape – the wall – and plaster and give it a week) – but if it (i.e., the plague) returned, he tears it down by chipping off his part of the house. This is five.
+לא חזר טעון צפרים – this makes six.
+עמד בעיניו בשבוע ראשון ופשה בשני חולץ וקוצה וטח ונותן לו שבוע – if it returned, he tears it down by chipping. This makes seven.
+לא חזר טעון צפרים – this makes eight.
+עמד בעיניו בשבוע ראשון ובשבוע שני, חולץ וקוצה וטח ונותן לו שבוע – that the law for remaining unchanged in the second week is like the law of spreading, if it returned, he tears it down by chipping. This is nine.
+לא חזר טעון צפרים – this makes ten.
+אם עד שלא טיהרו בצפרים נראה בו נגע – this is like [the plague] returns, and requires cutting out/breaking up, but from when he purifies it, it is for him like a new plague and he shuts it up/quarantines it.
+
+Mishnah 2
+
+האבן שבזוית – that is between him and his neighbor jointly.
+חולץ את כולו – for when they (i.e., the Rabbis) expound "וחלצו /]“the priest shall order the stones with the plague in them] to be pulled out,” (Leviticus 13:40 – with a plural construction), teaching that both of them pull out/tear out [the stones].
+בזמן שהוא נותץ (and at the time when he has to tear down – see Leviticus 13:45) – the entire house.
+נותץ שלו – for concerning cutting out/breaking up, it is written (Leviticus 13:45): “its stones and timber”/”את אבניו ואת עציו" , its stones that are his and its timber that is his.
+ראש ופתין (if a [twin] house is built with cross-beam and king-beam/principal beam common to both compartments) – it explains in the Arukh, that particular stone or that piece of wood that takes hold from the western side of the course of stones is his, and of the eastern side, the course of stones is his neighbors, he put the stone or that piece of wood is the cross beam. And those stones and pieces of wood that are in this course of stones on the west is one, and that course of stones in the east is one, for they are from the principal beam common to both compartments.
+
+Mishnah 3
+
+נותן את הקורות לעלייה – and he supports them with pillars and does not tear them down with the house, as it is written (Leviticus 13:45): “its stones and timber and all the coating on the house”/את-אבניו ואת-עציו ואת כל-עפר הבית", but not the stones and timber and coating of the upper story.
+נתצין עמו (are torn down with it) – for [the Rabbis] expound on: "את-אבניו ואת-עציו ואת כל-עפר הבית"/ “its stones and timber and all the coating on the house” (Leviticus 13:45), all the stones that were built with it and all the pieces of wood that were built with it and all of the coating that was built with it,” for since there is no upper story on top it, all of them were built with it.
+מלבנים (a casing to protect that portion of the beam which rests on the wall) – kinds of square bricks that one spreads out/stretches on the roofs. But there are those who explain that they are similar to door-posts that they make in windows from the outside for beauty, but they are not attached with plaster on the window.
+שריגות (lattices) – like a kind of net-work that they make in the window that they look out from there to the public domain.
+מלבן (frame)– a long piece of wood that is on the wall that is made to hold upon it the heads of the beams that they should not rot from the moisture of the wall.
+בכזית – because leprosy is made an analogy to a corpse, as it is written (Numbers 12:12): “Let her (i.e., Miriam) not be as one dead, [who emerges from his mother’s womb with half his flesh eaten away].”
+במשהו – like the limbs of a corpse, as it is taught in [Tractate] Ahilot [Chapter 1, Mishnah 7]. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 4
+
+בית המוסגר מטמא מתוכו – as it is written (Leviticus 14:46): “Whoever enters the house while it is closed up shall be impure until evening.” But the leprous stones themselves, even when locked up, defile from their outsides.
+והמוחלט מתוכו ומאחוריו – a person who touches/comes in contact with a house from its outside, is impure. As it is written regarding a [house] that is certified unclean (Leviticus 14:44): "צרעת ממארת היא בבית טמא הוא"/”it is a malignant eruption in the house; it is impure.” What does the inference of "טמא הוא" /”it is impure” teach us? It adds that a person is impure whether from the inside or whether from the outside.
+זה וזה מטמאין בביאה – to defile all who enters inside of it.
+
+Mishnah 5
+
+הבונה מן המוסגר בטהור – after he had torn out and scraped and [re-] plastered and gave it a week, within the days of [the house] being shut up he took from that same house stones and built them in another house.
+וחזר נגע לבית – that was shut up/quarantined.
+חולץ את האבנים – that he took from it, and removes them from the pure [house], and they are impure like the uncleanness of the house that he took them from.
+חזר הנגע לאבנים – that he built in the pure [new] house.
+הבית – that is shut up, should be torn down/chipped off, as if they were fixed in it. And they stones also require tearing out, but that we wait for them until they will serve in the second house [for the purpose of inspecting whether] tokens [of uncleanness recur in the second house] , that require shutting up/quarantining , and its law for every manner like every house in which a plague appears at the outset.
+
+Mishnah 6
+
+בית שהוא מיסך על גבי בית המנוגע – as for example, that the house that is certified as leprous is built within another house. And similarly, a tree that the leprous house is built underneath it.
+הנכנס לחיצון טהור – for this one stands alone and that one stands alone. And it is similar to a house and the upper story, for if leprosy is in the house, the upper story is pure.
+ומה אם אבן אחת – that is from the house with leprosy, which defiles all that is in the tent.
+הבית כולו – that is underneath another house, all the more so that it would defile all that is within the outer house. And the Halakha is according to Rabbi Eliezer (see also Tractate Negaim, Chapter 11, Mishnah 6).
+
+Mishnah 7
+
+והטהור עובר טמא – as it is written regarding the leper (Leviticus 13:46): “[Being impure, he shall dwell apart;] his dwelling shall be outside the camp.”/ "מחוץ למחנה מושבו" , from here that his dwelling is impure, therefore, when the impure individual stands underneath the tree, the place of the tree becomes his dwelling place and the pure person that passes there is impure. But when the impure person passes and doesn’t stand to rest himself, this is not called his dwelling, and even though that the pure person sits there, the pure person is not susceptible to receive defilement.
+ואם עמד – the impure person, the place of the tree is defiled and the pure person is defiled who passes there.
+וכן באבן המנוגע – if a person who carries it (i.e., a leprous stone) passes underneath the tree, the pure person standing there is not defiled.
+ואם הניחה טמא – and the same law applies even if he did not place it down, but rather that the person carrying it stood.
+
+Mishnah 8
+
+טהור שהכניס ראשו ורובו – for less than one’s head and the majority of one’s body is not considered coming in.
+שהכניס ממנה שלש אצבעות על שלש אצבעות – it is considered as if all of the cloak had entered. But not less than this, for less than three [fingerbreadths] by three [fingerbreadths] is not susceptible to receive defilement and is not considered.
+וטמאה – as for example, a cloak afflicted with leprosy that an olive’s bulk of it entered into a pure house.
+טמאתו – for an analogy is made between leprosy and a corpse. But a leprous cloak that became defiled through oming in, we derive if from Scripture, as it is written (Leviticus 14:55): “for an eruption on a cloth or a house.”/"ולצרעת הבגד והבית", an analogy is made from a cloth to a house, for just as aa house defiles when one enters it, for it is written (Leviticus 14:46): “Whoever enters the house”/"והבא אל הבית וגו' ", even a cloth defiles through entry. From where do we learn that this includes everything as for example warp and woof and hides, the inference teaches us (Leviticus 13:59): "זאת תורת נגע-צרעת בגד הצמר [או הפשתים או השתי או הערב או כל כלי-עור לטהרו או לטמאו]."/ “Such is the procedure for eruptive affections of cloth, [woolen or linen, in warp or in woof, or of any article of skin, for pronouncing it pure or impure.],” an analogy is made between all of them to a cloth, just as a cloth defiles through entry, so all of them defile through entry.
+
+Mishnah 9
+
+וכליו על כתפו – folded and placed on his shoulder in the manner of a burden [to carry].
+וטבעותיו בידיו – placed in the palm of his hand that is not according to the manner of dressing.
+הוא והן טמאין מיד – for we call them also with vessels (Leviticus 14:46): “Whoever enters the house [while it is closed up] shall be impure [until evening].”/"והבא אל-הבית...יטמא" .
+היה לבוש כליו – that now his vessels ae not impure, other than on account of himself.
+והן טהורים עד שישהה בכדי אכילת פרס – as it is written (Leviticus 14:47): “Whoever sleeps in the house must wash his clothes, and whoever eats in the house must wash his clothes.” And it is taught in a Baraita: I have established only eating and sleeping, but from where can I derive that not eating or not sleeping [is included]? The inference comes to teach us, "יכבס את-בגדיו"/he must wash his clothes – is an inclusion (i.e., widening the scope of the Halakha), if so, why does it state (in Leviticus 14:47): "השכב בבית...והאכל בבית"/one who sleeps in the house….and one who eats in the house? To give a measurement to (Leviticus 13:46): "והבא אל-הבית"/whoever enters the house, which does not require washing of clothes until he remains there long enough eats while he is lying down, meaning to say, when he is reclining. And how much is the measurement of eating? In order to eat a piece of bread, which is one-half of a loaf of an Eruv (see Tractate Eruvin 8b and the dispute between Rashi and Maimonides; according to Rabbi Yohanan ben Beroka, a full loaf is six eggs and half of it is three eggs; according to Rabbi Shimon, the loaf is eight eggs and half of it is four eggs; Maimonides decides according to Rabbi Yohanan ben Beroka, whereas Rashi decides like Rabbi Shimon). According to the words of Rashi, they are four eggs, and according to the words of Maimonides they are three eggs.
+מיסב ואוכלן בלפתן (sits and eats them with their condiments) – that its measure is less than if he [would] eat them without their condiments, that through the taste of their condiments, he hurries to eat.
+
+Mishnah 10
+
+היה עומד בפנים – within the leprous house.
+ופשט ידיו לחוץ וטבעותיו בידיו – here we are speaking that his rings are on his fingers like he wears them, and if he delayed in order to eat a piece of bread, they are impure, for they are clinging to his body, but if they were in the palm of his hand in the manner of burden, the Tosefta (Tractate Negaim, Chapter 7, Halakha 9) proves that they are impure immediately.
+בזמן שאין כל גופו טמא – as for example, here when he stands outside and he is not defiled all the while that he did not put his head and the greater part of his body inside.
+אינו דין שלא יטמא מה שעליו עד שישהה כדי אכילת פרס – And Rabbi Yehuda states, we found that the power of something impure to protect is greater than the power of something pure to protect, for an Israelite when they become susceptible to impurity, they protect vessels in the leprous house, for they don’t defile until he remains enough time to eat a piece of bread, but the heathen and cattle which are not susceptible to receive impurity, they do not protect vessels in a leprous house, for the clothing that is upon them are impure immediately. But the Halakha Is not according to Rabbi Yehuda.
+
+Mishnah 11
+
+עד ארבע אמות – Rabbi Shimon holds that above four cubits is another domain, for the height of an average person is three cubits, and one cubit is for the prostration accompanied by stretched of hands and feet. But the Halakha is not according to Rabbi Shimon.
+כלים מיד טמאים – meaning to say, vessels that we stated even up until the beams according to the first Tanna/teacher, and until four cubits according to Rabbi Shimon, immediately become susceptible to impurity when he enters with them into the leprous house.
+כדי הדלקת הנר – when he enters with permission, Rabbi Yehuda agrees/admits that the become susceptible to impurity immediately, but he doesn’t dispute other than when he enters without permission, because the dwelling of a leper defiles as we stated (earlier in this Mishnah), and when he enters with permission it is his dwelling immediately, but when he enters without permission, it is not his dwelling unless he remains enough time to light a candle and it doesn’t go out. But if he didn’t remain enough time in order to light a candle, it is not his dwelling, and that fact that [the master] throw him out is because he was preoccupied in lighting the candle because it was the onset of the Sabbath or on weekdays, and he was not able to bring it forth.
+
+Mishnah 12
+
+נכנס בית הכנסת – a leper that comes to enter into a synagogue.
+עושים לו מחיצה גבוהה עשרה טפחים – for less than ten [handbreadths] is not considered a partition to protect.
+ברוחב ארבע אמות – corresponding to the four cubits of prayer (see Tractate Berakhot 31b). Alternatively, because this is the measurement of the place of a person, as we stated in [Tractate] Eruvin, in the chapter מי שהוציאוהו /He who took forth beyond the Sabbath limits [folio 48a].
+נכנס ראשון ויוצא אחרון – in order that those who are standing in the synagogue do not become defiled through his entrance and his departure, when he passes from the entrance until the partition, for we are concerned lest he stand a bit at the time that he passes, and all of those standing there will be defiled.
+כל המציל בצמיד פתיל – as for example an earthenware vessel and all of those are considered in Tractate Kelim in Chapter 10: “Which are the vessels that are protected by a tightly fitting lid?”
+כל המציל מכוסה אוהל המת – such as a pit and a cistern that don’t require a tightly fit lid but rather a covering, as is taught in Tractate Ahilot, Chapter 5 [The Oven] (Mishnah 6). And the Halakha is according to Rabbi Yossi.
+
+Chapter 14
+
+
+
+Mishnah 1
+
+כיצד מטהרין. פיילי (a broad, flat bowl) – a bowl (out of which the sprinkling is done). (Amos 6:6): “They drink [straight] from the wine bowls [And anoint themselves with the choicest oils – But they are not concerned about the ruin of Joseph],” which we translate into Aramaic, that they drink from bowls of wine.
+חדשה – as it is written (Leviticus 14:5): “[The priest shall order one of the birds of slaughtered] over fresh water in an earthen vessel.”/"[וצוה הכהן ושחט את-הצפור האחת] אל-כלי-חרש על-מים חיים. An analogy is made between a vessel to water. Just as water that no work had been done with it, even a vessel that no work had been done with it.
+רביעית – because it is written (Leviticus 14:6): “[and dip them together with the live bird] in the blood of the bird that was slaughtered over the fresh water,” living water that the blood of the bird is recognized in them. And the Sages estimated/measured it as a quarter-log [of living water].
+מים חיים – that always flows and doesn’t stop.
+צפרים דרור (undomesticated birds/free birds) – that live in the house as they do in the field (see also Psalms 84:4 and Proverbs 26:2).
+ןקוברה לפניו – because it is prohibited for deriving benefit.
+ושני תולעת (scarlet-dyed yarn) – it is the language of scarlet colored wool. KARMAZI in the foreign language.
+וכרכן בשיירי לשון (and bound them together with the ends of the strip of wool) – the cedar wood, hyssop and crimson stuff (i.e., wool), he would place them together, and the strip would go out and be a surplus over the cedar wood and hyssop, and he would bind them together so that all three of them would be in one band.
+והקיף – the language of proximity and bringing close. Like [Tractate Betzah 32b, Chapter 4, Mishnah 5]: They bring two jars together, to give the heave-offering that is not from that which is surrounded, meaning to say that he would place adjacent to them the tips of the wings and the head of the tail of the living [second] bird, and immerse all of them together in blood and in water that is the earthenware vessel.
+לאחר ידו – on the back of the hand of the leper.
+ויש אומרים על מצחו – but the Halakha is not according to those who say [to sprinkle it on his forehead].
+על השקוף – of the house that is plagued/leprous.
+
+Mishnah 2
+
+לא לים – if he is in a city that sits on the border of the sea.
+ולא למדבר – if the city sits near the wilderness/desert.
+שנאמר ושלח את הצפור החיה אל מחוץ לעיר אל פני השדה – from here that he does not turn his face towards the city.
+העביר תער על כל בשרו – not exactly. For he would not shave other than every place where there is a gathering of hair, [and it appears, to exclude the hair of] the covered parts of the body/posterior, for Scripture states (Leviticus 14:9): “On the seventh day he shall shave off all his hair,” – a generalization; “of head, beard and eyebrows” – a detail; “When he has shaved off all his hair,” he returned and made a generalization, the application of the Halakha under discussion is limited to items somewhat similar to the detail, just as the detail is explained, a place where hair is gathered and appears, even every place where there is a gathering of hair and it appears. But the first shaving that he shaves at the time of his certification as a leper, we learn it through a verbal analogy from the second shaving, that he shaves a second time after he counted seven days, for it states during the days of his being a certified leper (Leviticus 14:8), “[The one to be purified shall wash his clothes,] shave off all his hair, [and bathe in water; then he shall be pure], etc., and it states in the days of his counting that he shall shave all his hair, etc. (see above). Just as shaving during the days of his counting, except in the covered parts of the body/posterior, even the shaving that is stated during the days of his completion, excluding the covered parts of the body/posterior.
+טהור מלטמא בביאה – and to defile through lying and sitting, in the manner that he would defile in the days of his being a certified leper.
+מטמא כשרץ – to defile a person and clothing through contact, but not through carrying.
+מנודה בביתו – for this matter that he is prohibited to engage in sexual relations, as it is written (Leviticus 14:8): “but he must remain outside his tent [seven days],” but [the word], "אהלו"/his tent is none other than his wife. And similarly it states (Deuteronomy 5:27): “[Go, say to them,] ‘Return to your tents,’” that Moses permitted to them sexual relations after the Revelation of Mount Sinai.
+
+Mishnah 3
+
+טהור מלטמא כשרץ – ‘but he invalidates heave-offering [and nothing more].
+ושלש טהרות כיולדת – and the same law applies to a person with gonorrhea who had three attacks and concerning a woman who had a flux, that in all of them, he immersed [in a Mikveh] and came up, he eats [Second] Tithe. When his (i.e., the leper’s seventh day) sun has set, he eats heave offering. When he brought his atonement sacrifice, he eats Holy Things. These are three purifications. And that it (i.e., the Mishnah) took that of the woman in childbirth, it is written explicitly (Leviticus 12:8): “The priest shall make expiation on her behalf, and she shall be pure, [if married to a Kohen), for the eating of Holy Things.
+
+Mishnah 4
+
+והלוים – at the time that they chosen for service in the wilderness (see Numbers 8:7: “[This is what you shall do to purify them: sprinkle on them water of purification,] and let them go over their whole body with a razor, [and wash their clothes; thus they shall be purified].”), but it does not apply for all generations.
+
+Mishnah 5
+
+מצותן שיהיו שוות – for the All-Merciful writes, “birds”/צפרים (i.e., Leviticus 14:4: “The priest shall order two live birds…to be brought to him for him who is to be purified.”) and the least of [the plural of] “birds” is two. The two [birds] that the All-Merciful wrote [in the Torah], why do I need it? But rather to teach that both of them should be equal.
+ונמצאת טריפה כו' – for it is written "חיות" /live (see Leviticus 14:4: “The priest shall order two live pure birds"/"שתי צפרים חיות טהרות" , excluding those which are defective/having a fatal organic disease.
+תמות המשתלח – it should be left until it dies on its own.
+
+Mishnah 6
+
+כרביע כרע המטה – as it explains further on, that he divides he leg of the bed into two [parts], and these two he divides them into four. And this is the quarter of the leg [of the bed]. And this comes to teach us that the commandment is to define exactly, that it will be one-quarter of a leg [in thickness] not less and not more.
+שם לווי (a surname, epithet – nor any hyssop which is qualified by an epithet)– that they escort and attach it to something else, the Greek hyssop, the stibium hyssop and the Roman hyssop.
+
+Mishnah 7
+
+ביום השמיני –(referring to Leviticus 14:10: “On the eight day he shall take two male lambs without blemish, one ewe lamb in its first year without blemish, three-tenths of a measure of choice flour with oil mixed in for a grain offering, and one LOG of oil.”) When he shaved on the seventh day, he brings his sacrifices (i.e., sin offering, guilt-offering and burnt offering) on the eighth [day]. But if he delayed and didn’t shave other than on the eighth [day], he brings his sacrifices on the ninth [day], because it requires the setting of the sun between shaving and the bringing of his sacrifices.
+
+Mishnah 8
+
+וסמך שתי ידיו עליו – but prior to laying his hands upon it, it requires waving, for the guilt offering of a leper requires waving/shaking it live (see Leviticus 14:24: “The priest shall take the lamb of reparation offering – i.e., the guilt offering – and the LOG of oil, and elevate them as an elevation offering before the LORD"/"והניף אתם הכהן תנופה לפני ה'" ).
+ואחד ביד – as it is written (Leviticus 14:14): “The priest shall take some of the blood of the reparation offering (i.e., the guilt offering) and the priest shall put it on the ridge of the right ear of him who is being purified l[and on the thumb of his right hand, and on the big toe of his right foot].” Just as the placing is done by the Kohen’s essence himself, even the receiving [of the blood] is done by the Kohen essence himself.
+אינו צריך טבילה – for he had already immersed the previous evening, as it is written (Leviticus 14:9): “On the seventh day he shall shave off all his hair…he shall wash his clothes and bathe his body in water.” But the Sages state, for since he is likely to [be susceptible for] uncleanness, lest he did not guard himself properly in purity and became defiled after he immersed [in a Mikveh], therefore he requires another immersion from doubt. But the Halakha is according to the Sages.
+
+Mishnah 9
+
+הכניס ראשו (he put his head inside) – because someone who requires a ceremony of atonement does not enter in the Israelite courtyard, and the blood of the guilt-offering (i.e., reparation offering) was invalidated by leaving if he went outside of the courtyard, therefore, the leper would stand in the Gate of Nikanor which was between the Courtyard of the Women and the Courtyard of the Israelites, but he puts his head inside the courtyard until they place the gifts on his earlobe, and he puts his hand and foot in until he (i.e., the Kohen) places it (i.e., the blood) on his right thumb and right big-toe.
+תנוך (the ridge) – this is the middle partition of an ear.
+רבי יהודה אומר וכו' – but the Halakha is not according to Rabbi Yehuda.
+אין לו טהרה עולמית – for we require as it is written in Scripture. And especially that his ear was lopped off/mutilated or his [right] thumbs/big toes after they were made dependent upon purification.
+רבי אליעזר אומר נותן הוא על מקומו (Rabbi Eliezer states: He puts It (i.e., the blood) on their place) – for we don’t require it as it is written in Scripture. But the Halakha is not according to Rabi Eliezer. And similarly, the Halakha is not according to Rabbi Shimon who stated that if he put it on his left [thumb and left toe] he has fulfilled his obligation.
+
+Mishnah 10
+
+נטל מלוג השמן – that he brought up the LOG [of oil] with the guilt-offering in the place of its slaughtering in the north and it was designated there.
+לתוך כפו של חבירו – as it is written (Leviticus 14:15): “[The priest shall take some of the LOG of oil] and pour it into palm of the Kohen’s [left hand], which implies that the Kohen who is doing the sprinkling would pour into the palm of another Kohen.
+כנגד בית קדשי הקדשים – because it states (Leviticus 14:16): “seven times before the LORD.” But he would not bring in the oil to sprinkle opposite the curtain, but rather he would stand in the Courtyard and would turn his face to the side of the House of the Holy of Holies and would sprinkle on the ground of the Courtyard.
+על כל הזאה טבילה (for every sprinkling is a [corresponding] dipping [of the finger]) – for every time that he sprinkles, he dips his finger in the oil, but not that he would dip his finger one time and sprinkle from that dipping two or three sprinklings, for seven times, refers to the dipping of the finger as well.
+בין שנתן בין שלא נתן כיפר – and the person is pure.
+ומעלין עליו כאילו לא כיפר (but so far as the priest is concerned, it is credited to him as if he didn’t make atonement) – before Heaven, for he did not perform the commandment in the best way. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+חסר הלוג – the oil of the leper.
+עד שלא יצק (before he poured it out) – to his left palm, he should fill it. But we don’t say that the LOG was established for him which are the sacred vessels.
+עד שלא נתן – seven gifts. For Rabbi Shimon holds that the giving of the seven [sprinklings] establishes it, and not the pouring. But the Halakah is not according to Rabbi Shimon.
+
+Mishnah 11
+
+הכל הולך אחר החטאת – for in the sin-offering and the burnt offering, the rich and poor are divided/separated, that the rich brings from the cattle, and the poor brings from the fowl, two turtle-doves or two pigeons, therefore, if at the time of the offering of the sin-offering, he was poor and he brought the sin offering of fowl, even though he became rich afterwards, he would supplement the sacrifice of the poor person and bring the burnt offering of a fowl. And similarly, if he was rich and he brought the sin-offering of cattle, even though he became poor, he needs to bring the burnt offering of cattle.
+רבי יהודה אומר אחר האשם – that with regard to the guilt-offering, the poor and rich are equivalent, and it is the first of the sacrifices of the leper, and designated for his purification more than all others. And both of them are expounded upon from one Scriptural verse, as it is written (Leviticus 14:32): "אשר לא-תשיג ידו בטהרתו"/”and whose means for his purification are limited,” Rabbi Shimon holds that that which procures atonement for him, and that is the sin-offering. But Rabbi Yehuda holds the thing that makes him fit and purifies him, and that is the guilt-offering. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 12
+
+שהביא קרבן עשיר יצא – [even ab initio he brings] and a blessing should come upon him [by bringing a sacrifice that is above his means]. And since it (i.e., the Mishnah) requires to teach in the concluding clause (i.e., that a rich leper cannot bring the sacrifice designated for a poor leper) that he does not fulfill his obligation, the first clause teaches that he fulfills his obligation.
+מביא אדם על [ידי] בנו ובתו – even though he is rich, he brings for them the sacrifice of a poor person if they are poor. And this sacrifice purifies them to eat Holy Things, as we stated (see Mishnah 3 of this chapter) he brought his atonement, he eats Holy Things.
+אף על ידי אשתו מביא קרבן עשיר – for his wife is like his body, he cannot bring for her the sacrifice of a poor person if he is rich. And not only the sacrifice of the leper alone, but the same law applies to every sacrifice that she is liable for, he does not bring on her account a sacrifice for a poor person if he is rich.
+
+Mishnah 13
+
+זאת שאלו אנשי אלכסנדריא את ר' יהושע – the second leper who is living, what happens to him, how can he become pure to eat Holy Things, for if the other leper were living, even though their [bird] sacrifices were mixed up, this one (i.e., Kohen) would offer up in the name of someone and the other (i.e., Kohen) would offer up in the name of someone. Or if one of them had died, and there were two sacrifices before us, there were the sacrifices of the dead and this one would offer the other sacrifice. But now, he is not able to offer this, for perhaps it is of the dead person and it the sin-offering of the person who owned it, and it went to death. But the other sacrifice he also is not able to bring, for perhaps the one that was offered was his and he is exempted, and it is found that he brings non-holy animals to the courtyard. And he is not able to make a condition with a free-will offering, for the sin-offering does not come as a free-will offering.
+יכתוב נכסיו לאחר – for he is a poor person and it is appropriate to bring the sacrifice of a poor person, but the sin-offering of fowl comes on the doubt, and there isn’t anything in it because of non-holy offerings in the Courtyard. But if he doesn’t make his possessions ownerless and he brought the sin-offering of a fowl, he was not purified, for a rich person who brought a sacrifice of a poor person did not fulfill his obligation. But from the guilt-offering that he brings, one is not able to bring an raise a question about how one is able to bring a guilt-offering in a case of doubt, perhaps he brings non-holy animals to the Courtyard, for since his gifts for the guilt-offering are equivalent to the peace offerings, he can bring a guilt-offering and make a stipulation, if I am liable for a guilt offering, this should be for a guilt-offering, but if not, that my guilt offering was offering, this should be for a peace-offering, what he is not able to do regarding a sin-offering for the sprinkling/smearing of blood of a sin-offering is not equivalent to a peace offering, for the sprinkling of blood of a sin-offering [four “gifts”] is [sprinkled] above the red line (i.e., painted in red and encircling the Temple altar at precisely half its height), but peace offerings [of two “gifts”] is below the red line.
\ No newline at end of file
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+Bartenura on Mishnah Negaim
+ברטנורא על משנה נגעים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Negaim
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-https://www.sefaria.org/
+
+Bartenura on Mishnah Negaim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+מראות נגעים (the appearance of plagues – i.e., leprosy) – are written explicitly in Scripture (Leviticus 13:2: “When a person has on the skin of his body a swelling/שאת, a rash/ספחת, or a discoloration/בהרת, and it develops into a scaly affection on the skin of his body,”), a swelling/שאת and a discoloration/בהרת (referred to by Jastrow dictionary as a bright white spot on the skin
+שהן ארבעה – you must include two others that are not written in Scripture, and they are subcategories/תולדה (i.e., a secondary category derived from a primary category. It is not a primary category but is derived from that source, either as a legal inference or as a factual derivative) and they are a subcategory of שאת/swelling and a subcategory of בהרת/discoloration/bright white spot on the skin. And we include them from ספחת/a rash, for ספחת/rash is not the name of a plague but a secondary expression. And similarly, it (i.e., Scripture) states (I Samuel 2:36): [And all the survivors of your house shall come and bow low to him for the sake of a money fee and a loaf of bread and say,] ‘Please assign me to one of the priestly duties, [that I may have a morsel of bread to eat’].” And Scripture placed ספחת/a rash between שאת/swelling and בהרת/bright white spot on the skin to inform you that there is a subcategory to שאת/swelling and a subcategory to בהרת/bright white spot on the skin.
+בהרת עזה כשלג (an intensely bright spot – sparkling – like snow) – the most white. As it is written (Leviticus 13:4): “But if it is a white discoloration [on the skin of his body which does not appear to be deeper than the skin and the hair in it has not turned white],” it is white and there is nothing of a higher level of white than it. (For the derivative to this, כסיד ההיכל/like the limestone in the Temple – see Tractate Middot, Chapter 3, Mishnah 4 – which were whitened every year before Passover.)
+שאת כקרום ביצה (the swelling is like the color of the membrane surrounding the egg) – for this Tanna/teacher [of the Mishnah] holds that שאת/swelling is not other than the language of something of height. And similarly, it (i.e., Scripture) states (Isaiah 2:14): “And all the lofty hills.” For you don’t have something as dim/faint in its whiteness (as opposed to the strong, intensely bright spot of the בהרת/discoloration which is sparkling like now) in all four appearances of plagues like the membrane surrounding an egg, therefore, it is loftier than all of them, like the appearance of a shadow above from the sun.
+שניה לה כצמר לבן – The Rabbis hold, there are two strong appearances which are snow and white wool, these are for the two principal/direct [forms of plagues], בהרת/discoloration/bright white spot on the skin and שאת/rash, and two appearances [of plagues] that are fainter from them are the limestone in the Temple and the color of the membrane of the egg, and they are derivatives/subcategories . Give the large derivative (or subcategory) to the large one, that is, the limestone of the Temple to the בהרת/discoloration which is a large primary [appearance of a plague], and the small derivative/subcategory to the small one, that is the membrane of the egg to the שאת/swelling which is smaller than the בהרת/discoloration. 
+And the practical difference in the dispute of the Rabbis and the first Tanna/teacher [of the Mishnah, Rabbi Meir] is in regard to fusion (i.e., the state of being considered as one coherent mass or as one act), for half of a Cilician bean (seen as the standard for eruptions) from a primary category and half of a Cilician bean from its derivative/subcategory fuse together/combine. And similarly, the two primary categories שאת/a swelling and בהרת/discoloration combine, for we expound upon (Leviticus 13:2): “And it develops into a scaly affection on the skin of his body”/והיה בעור-בשרו לנגע teaching that they combine with one another, as it is written (Leviticus 13:2): "והיה"/and it – and it is not written: "והיו"/and they - make all of the plagues one. But the two derivatives/subcategories do not combine/fuse, for the derivative/subcategory of בהרת/discoloration/bright white spot on the skin does not combine with the derivative/subcategory of שאת/a swelling, and [the word] "והיה"/and [the word] "והיה"/and it – does not refer other than to שאת/a swelling and בהרת/a discoloration/bright white spot on the skinthat are written explicitly, but not to the derivatives [or subcategories] that come from the extension of scope/widening amplification [of Rabbinic exegesis]. And now, according to the first Tanna/teacher [of the Mishnah], snow and the membrane of an egg combine/fuse, snow and white wool do not fuse/combine. But to the Rabbis, snow and white wool combine/fuse, snow and the membrane [of an egg] do not combine/fuse. And he Halakha is according to the Sages.
+צמר לבן – pure wool of sheep one day old after it was washed and cleansed.
+
+Mishnah 2
+
+הפתוך שבשלג (the variegation of the snow-white leprosy) – that is mixed in the white color and red substance that is in the בהרת/discoloration/bright white spot on the skin that it appears as an intensely bright spot sparkling like snow. כיין המזוג בשלג (like the red wine mixed with the snow – before the latter is dissolved) – for its whiteness is greater and its redness is less.
+הפתוך שבסיד ההיכל – that which is combined in the plague which is like the lime of the Temple, appears. כדם המזוג בחלב – for the redness that is in it is greater. And even though it (i.e., the Mishnah) doesn’t teach פתוך/the variegation other than with the בהרת /discoloration and its derivatives or subcategories, the same law applies for there is also variegation in the שאת/swelling and its derivatives or subcategories, as it is taught in Torat Kohanim (i.e., the Sifra) (Leviticus 13:10): “a white swelling [on the /skin]/שאת לבנה [which has turned some hair white],” (see also Leviticus 13:19), it teaches that it defiles part of it. [The phrase] "בהרת לבנה אדמדמת"/a white discoloration/bright spot on the skin streaked with red (Leviticus 13:19), teaches that it defiles with variegation. From where [do we learn] to give that which is stated of this one and with that one (i.e., wine mixed with in snow and blood mixed in milk – describing the variegation of the lime in the Temple)? The inference teaches us (Leviticus 13:9): "נגע צרעת"/When a person has a scaly affection.
+שבזה ושבזה – that is in the snow and in the lime [of the Temple].
+דיהה (is fainter) – it is missing from the whiteness, which is not bright/resplendent in its whiteness like it. And the Halakha is according to Rabbi Akiba.
+
+Mishnah 3
+
+מארבעה מראות הללו מצטרפין – we have the reading [of מארבעה/from among four] and we don’t have the reading of ארבעה מראות/four appearances, for all the four appearances do not combine/join together, that a derivative/subcategory does not join together with its primary category, and two derivatives/subcategories do not combine/join together with each other. But the two primary categories do combine. From what is written (Leviticus 13:2): "והיה בעור בשרו"/“and it develops [into a scaly affection] on the skin of his body,” but it is not written: "והיו" /”and they will,” which implies that one can make סאת/a swelling and בהרת/a discoloration/bright white spot on the skin like one thing, that if there is one-half of a [Cilicean] bean of this one and one-half of a [Cilicean] bean of that one, they combine to becoming a complete bean. But Maimonides wrote, that all four of the appearances (i.e., including the subcategories or derivatives] combine. And the Tosefta [Tractate Negaim, Chapter 1, Halakha 4] supports him.
+לפטור ולהחליט ולהסגיר (to absolve or to declare a person a leper or to lock up the leper pending the observation of the Kohen) – all of these things combine. And all of them are being explained.
+להסגיר העומד בשבוע ראשון – as it is written (Leviticus 13:5): “On the seventh day the priest shall examine him, and if the affection has remained unchanged in color [and the disease has not spread on the skin,] the priest shall isolate the affected person for seven [additional] days.”
+ולפטור את העומד בסוף שבוע שני – that which stands in its measure and did not spread and stood in its appearance, even though it did not go downward from the four appearances, he frees him at he end of the second week. But surely as it is written (Leviticus 13:6): “On the seventh day the priest shall examine him again: if the affection has faded [and not spread on the skin], the priest shall pronounce him pure,” that is not to say that he did not pronounce him pure unless [the affection] faded, but rather the Biblical verse teaches us that even if it changed from snow to lime, or from lime to snow, we don’t say that it is another plague and he returns and [the priest] isolates him as at the outset, but rather that he is as it stands, and he purifies him.
+להחליט את שנולד לו מחיה ושער לבן בתחלה – that when he is brought to the Kohen at the beginning [of his being diagnosed with an affection] and he has upon him a discoloration like the Cilician bean or quick flesh like a squared lentil within the place of the discoloration, he declares him to be a leper immediately. And similarly, also for [the appearance of] white hair, for if it was black and he didn’t have sufficient time to shut him in until it had turned white, he declares him to be a leper immediately. But the spreading of a leprous spot (see Leviticus 13:7-8): “But if the rash should spread on the skin after he has presented himself to the priest and been pronounced pure, he shall present himself again to the priest. And if the priest sees that the rash has spread on the skin, the priest shall pronounce him impure; it is leprosy.”), even if it gradually spreads until he doesn’t shut him up [in isolation].
+בסוף שבוע ראשון – that is to say, to declare him to be a leper like this at the end of the first week, for from the outset he didn’t have these signs [of affliction] and they locked him up/isolated him, but at the end of the first week, he (i.e., the Kohen) found in him a patch of un-discolored flesh [in the swelling] (see Leviticus 13:10) or white hair, and he definitely declares him to be a leper.
+או בסוף שבוע השני – as for example, that at the end of the first week, it (i.e., the affection) remained unchanged and he did not have in either white hair or a patch of un-discolored flesh [in the swelling], [and the Kohen shut him in isolation a second time], and at the end of the second week, these signs appear, he (i.e., the Kohen) declares him to be a leper.
+לאחר הפטור – meaning to say, that even after the clearance that was at the end of the second week, no signs of defilement appeared in him and they released/cleared him, but after a few days, they appeared, he (i.e., the Kohen) declares him to be a leper.
+את שנולד לו פשיון בסוף שבוע ראשון או בסוף שבוע שני – as for example, a discoloration like the size of Cilician bean which does not have in it a patch of un-discolored flesh or white hair and he (i.e., the Kohen) shut him in isolation, if it spread at the end of the first week or it didn’t spread other than at the end of the second week, he (i.e., the Kohen) declares him to be a leper. But if it did not spread neither in the first week or in the second week, and he released/cleared him, but after a couple of days it spread, he (i.e., the Kohen) declares him to be a leper.
+להחליט את ההופך כולו לבן מתוך הפטור – if after he was released/cleared and the Kohen purified him, the leprosy spread throughout his body, he is impure and irrevocably confirmed as a leper.
+לפטור את ההופך כולו לבן מתוך החלט או מתוך הסגר – if after the Kohen declared him impure, or after it was necessary to be shut him in isolation prior to his being made impure, and the leprosy spread throughout his body, he releases him and he is pure, for the white eruption which causes the leper to be declared clean changes someone from pure to impure and from the impure to the pure. And it is called an impure leper under trial [pending the priest’s observation – see Leviticus 13:4).
+אלו מראות נגעים – these four appearances that we mentioned, smooth or variegated.
+
+Mishnah 4
+
+מראות נגעים שלשים וששה – and we don’t have the reading: "מראות נגעים ששה עשר" /”The appearances of plagues are sixteen. But there were thirty six, four appearances that are smooth and four appearances that are variegated of the skin of his body, and corresponding to them, with שחין/inflammation (or boil, skin-disease) and מכוה/a burnt spot on the skin, for the inflammation and the burnt spot are one, and Scripture did not divide them other than to tell you that they do not combine, and corresponding to them with the נתקים/bald (blanched) spot on the head or in the beard, and corresponding to them with קרחת/a leprous affection on the back of the head (making it bald) and גבחת/a leprous affection on the front of the head (making it bald), and ירקרק/pale-colored/greenish andאדמדם /reddish leprosy (see Leviticus 13:42), that are the plagues of houses, these are thirty-six.
+עקביא בן מחללאל אומר שבעים ושתים – these thirty-six at the outset when he (i.e., the potential leper) is brought to the Kohen, and thirty-six others corresponding to the end of the first week or the end of the second week of isolation or the end of the third week for plagues upon houses to distinguish between appearances [of plagues] ab initio to an appearance at the end, these are seventy-two. Maimonides explained them thusly, and he is sound/upright. But what is difficult to me about this is that he counts eight appearances of bald (blanched) spots on the head or in the beard, but we hold that bald (blanched spots on the head or in the beard defile in all appearances [of plagues] and they lack special appearances like the rest of the plagues.
+ששבוע שני שלו חל בשבת – for two isolations, are thirteen days. For the seventh day of the first week counts for this week and the other [week], as it is written (Leviticus 13:5): "והסגירו [הכהן] שבעת ימים שנית"/ “the priest shall isolate him for another seven days.”, which teaches that the seventh day counts for him from the number from before it and from after it. And similarly, the three weeks of plagues on houses are not other than nineteen days, for the first and seventh [days] of the middle week count before them and after them.
+חל להיות בתוך השבת – that on the Sabbath days falls the seventh day, we don’t see him (i.e., examine him) on the Sabbath, because it appears like adjudication is taking place on the Sabbath day, but we delay it until after the Sabbath. But the Halakha is not according to Rabbi Akiba.
+
+Mishnah 5
+
+היה בו שער לבן – on the Sabbath day. And if he (i.e., the Kohen) had seen him, he would have declared him to be a leper, but after the Sabbath, the white hair disappeared, and this is ruling leniently. But even though that he (i.e., the Kohen) declared him to be a leper on the Sabbath day, when it (i.e., the white hair) left him after the Sabbath, he would have declared him pure, nevertheless, he would have to bring a sacrifice, according to the law of a מצורע מוחלט/confirmed leper – who has been declared conclusively ritually impure by a Kohen (A confirmed leper must grow his hair long and rend his garments) who became healed, but now is exempt.
+היו לבנות – alternatively, if his hair was white on the Sabbath day that he would have been designated to have been declared a confirmed leper, and on the morrow (i.e., Sunday), [his hair] blackened, this is ruling leniently.
+אחת לבנה ואחת שחורה והשחירו שניהן – he just refers to it by the way/without specific reason, for here one cannot be lenient, and whether it was white [and turned black] or had been black all along, he is ritually pure. But subsidiary to this/on account of, [as] the concluding clause [of the Mishnah] is stringent (see Mishnah 6), it (i.e., the Mishnah) took this term as it teaches, "ולהבינו"/and they became white – in both [clauses].
+ארוכות – his hair was [long] on the Sabbath day in order to cut it with scissors, that is the measure of defilement. On the morrow, they will be shortened, which is to be lenient.
+אחת ארוכה ואחת קצרה – he just refers to it by the way/without specific reason, for either way (i.e., whether is hair is short or long) is a pure. But on account of the concluding clause [of the Mishnah] that is to be stringent (see Mishnah 6), it (i.e., the Mishnah) took the phrase and taught: "והאריכו"/and they became longer, in both [clauses].
+נסמך השחין (if the inflammation/boil was attached) – to two hairs, after the Sabbath, but on the Sabbath he did not have a boil/inflammation on it, for had he (i.e., the Kohen) seen it on the Sabbath, he would declare him to be a leper on account of the white hairs that are within the bright white spot on the skin/בהרת, and now after the Sabbath when the boil comes and is attached to the two of them (i.e., hairs) or to one of them, is not a sign of defilement.
+הקיף השחין וכו' – or that the boil surrounded the two white hairs.
+או לאחת מהן או חלקן השחין – that the boil comes of the raw flesh of the boil or the burnt spot on the skin or the raw flesh of the burnt spot on the skin or the white scurf/בוהק between each hair. All of these on Shabbat are not there but after Shabbat came (i.e., appeared), this is a leniency.
+היתה בו מחיה (if there was in it raw flesh) – on the Sabbath, which is a sign of defilement, and it went away after the Sabbath. Alternatively, it was quadrilateral on the Sabbath, and he was worthy of being declared a leper, but after Shabbat it became round or long, that now it is not a sign of defilement. Alternatively, an eruption was surrounded with raw flesh in the middle of the bright white spot on the skin/בהרת, like a kind of a fortress of a city that sits in the middle of the city, and through this, he was worthy of being declared a leper, but after Shabbat, it was made from the side. Alternatively, it was gathered/collected like a lentil in one place, but after Shabbat, it scattered.
+ובא השחין ונכנס לתוכו – meaning to say, that on Shabbat there was no boil there, but the raw flesh was a sign of defilement, and the boil came and entered into it.
+הקיפה או חלקה או מיעטה – meaning to say, or that the boil didn’t come on the entire plague but only on a part of the raw flesh, and became diminished from being like a lentil.
+השחין ומחית השחין המכוה ומחית המכוה והבהק (the boil, the raw flesh of the boil, the burning and the raw flesh of the burning and the white scurf/tetter) – all of these exist for being diminished, for the boil was lessened or the raw flesh of the boil, that is, that a membrane was made like the shell of the garlic. Or the burnt spot on the skin or the raw flesh of the burnt spot on the skin. All of these that on the Sabbath were not there, but after the Sabbath came. And similarly, the white scurf/בוהק, that on the Sabbath were from the four appearances [of plagues] and on the morrow (i.e., Sunday), it became white scurf and the raw flesh lessened, for boils and white scurf lessen the raw flesh, as is taught in Torat Kohanim (i.e., Sifra, the Midrash Halakha on Leviticus): “living flesh,” (see Leviticus 13:14: “But as soon as un-discolored flesh appears in it, he shall be impure”/"וביום הראות בו בשר חי יטמא"), but not boils; “living flesh,” but not white scurf.
+היה לו פסיון (if he had the spreading of a leprous spot) – on Shabbat.
+והלך לו הפסיון – after Shabbat, for what spread on Shabbat was gathered in on the morrow (i.e., Sunday).
+או שהלכה האום (or that the original leprosy- substance had disappeared) – the essence of the plague is called the אום/original leprosy, the original leprosy had disappeared and there remained the leprous spot, or that the original leprosy substance had become reduced , and there isn’t between them like the size of a Cilician bean.
+השחין ומחית השחין – meaning to say, alternatively, on Shabbat it spread but did not stop on Shabbat between the original leprosy substance and the leprous spot neither the boils nor the raw flesh of the boils nor the burnt spot on the skin nor the raw flesh of the skin nor the white scurf, but after the Sabbath, one of these stopped, this is its leniency.
+
+Mishnah 6
+
+נסמך השחין – on Shabbat [the boil joined]
+לשתיהן – to the wo hairs, for now it Is not a sign of defilement, for the white hair is no a sign of defilement other than when it touches itself not within the boil or within the burnt spot on the skin.
+אף הקיף השחין וכו' (even if the boil surrounded) – for if he (i.e., the Kohen) saw it on the Sabbath, he would not declare him to be a leper.
+והלכו להן – and after the Sabbath [they went away], for the place of the boil and the burnt spot on the skin became a rough, scabby surface/scar, and it is like the skin of the body. And when he (i.e., the Kohen) declares him to be a confirmed leper, this is to be ruling strictly.
+חולקין בין האום לפסיון ([the tetters/white scurf] divides between the starting point of leprosy and the spreading of the leprous spot) – that they would sop on Shabbat between the essence of the plague and the spreading.
+והלכו להן – after the Sabbath, and here is nothing that stops/interrupts it, these are for ruling strictly.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+בהרת. גרמוני (an intensely white bright spot appears faint on the skin of a Germanus – Teuton) – the most white. And the intensely bright spot that sparkles like snow appears on him faint as a result of the great whiteness that is on his skin, and they release him.
+והכהה – appears. בכושי עזה ([the faint spot] appears bright on a Cushite) – as a result of the fact that his skin is black. And they lock up/isolate the leper [pending examination by a Kohen]. For we follow after how his skin appears.
+בית ישראל אני כפרתן – as a result of his love for them, he would say, “I am their atonement.” Meaning to say that all the punishment that is appropriate to come upon them I accept upon myself in order to atone for them. For they are “intermediate” and placed in the middle and do not lean to one of the two extreme ends.
+לא לבנים ולא שחורים – but rather like boxwood/ebony which is neither white nor black (but of an intermediate color). [The word] אשכרוע, is a species of cedar, BOSHU in the foreign language. (Isaiah 41:19): “[I will plant cedars in the wilderness, acacias and myrtles and oleasters; I will set cypresses in the desert,] box trees and elms as well,” אשכרוע –boxwood. And Rabbi Yishmael holds that he would declare one [person] pure, he would declare all of them pure, and just as he would defile one [person], he would defile all of them. And Rabbi Yishmael and Rabbi Akiva share the same approach.
+ציירין – artists that paint shapes for beauty.
+כבינוני – an intermediate paint/color
+מראות נגעים להקל (the appearance/colors of plagues are meant to produce a lenient decision) -And the reason of Rabbi Yehuda is explained in Torat Kohanim/Sifra. One verse states (Leviticus 13:2): “And it develops into a scaly affection on the skin of his body”/ "והיה בעור-בשרו לנגע צרעת" and another verse states (Leviticus 13:3): “The priest shall examine the affection on the skin of his body”/"וראה הכהן את-הנגע בעור-הבשר" (i.e., note that one verse states "בעור בשרו" and the next verse states "בעור הבשר"), we found that appearances of plagues are meant to produce lenient decisions but not to produce stringent/rigorous ones. How so? Let the German/Teuton be examined with his skin (which is faint) to be lenient, he fulfills [the verse]: "בעור בשרו"/ “on the skin of his body" (Leviticus 13:2) and the Cushite [be examined] as an intermediate to be lenient, is found that he fulfills [the verse]:"בעור הבשר" / “on the skin of his body.”
+זה וזה כבינוני – The German/Teuton and the Cushite are seen as intermediate, which is [the opinion] of Rabbi Akiva.
+
+Mishnah 2
+
+אין רואין את הנגעים בשחרית ובין הערבים וכו' – that we derive it from Scripture, as it is written (Leviticus 13:12): “wherever the priest can see”/"לכל-מראה עיני הכהן" – what the Kohen who is lacking in his eye-sight that he cannot see the plagues, even a day which is lacking its light, we don’t see in him he plagues.
+רבי יהודה אומר בד' בה' כו' – and the Halakha is according to Rabbi Yehuda.
+
+Mishnah 3
+
+אין פותחין לו חלונות – as it is written (Leviticus 14:35): “Something like a plague has appeared [upon my house]”/"כנגע נראה לי [בבית]" – to me but not to my light (i.e., the Lord’s light), from here they (i.e., the Sages) said: In a dark house, they don’t open for him the windows.
+
+Mishnah 4
+
+כעודר וכמוסק (in the position of one hoeing and taking olives down) – it is the manner of one who hoes who pauses his feet and it is the manner one taking olives down who lifts his arms (to examine the arm-pit). עודר/hoes, digs in the ground. מוסק/gleans his olives.
+כעורכת (who works the dough) – the bread when she pauses her feet.
+וכמניקה את בנה – regarding the matter of under her breast, for what it appears at that time is not considered the covered parts of the body/posteriors.
+כעורגת בעומדים לשחי ([a woman is placed] in the position of a weaker at an upright loom – for the sake of examining the pit of the right arm) – that she raises her right hand and reveals the duct of her arm-pit.
+כטווה בפשתן (that she spins flax) – for is the manner of a person who spins [flax] to raise her left hand and she reveals the duct of her arm-pit. What it does not appear in this, is that it is considered the posterior/the covered parts of the body. And it is written (Leviticus 13:12): “wherever the priest can see”/"לכל-מראה איני הכהן", excluding the posterior/covered parts of the body.
+לתגלחתו – on the day of his purity. And he needs to shave, as it is written (Leviticus 14:9): “[On the seventh day he shall shave off all his hair - ] of head, beard and eyebrows,” just as these are the places of the entrance of hair and appears, even every place hat is the entrance of hair and appears, except for the covered parts of the body/posteriors.
+
+Mishnah 5
+
+רבי מאיר אומר אף לא נגעי קרוביו – there is an analogy made between plagues and quarrels, as it is written (Deuteronomy 21:5: “[The priests, sons of Levi, shall come forward; for the LORD your God has chosen them to minister to Him and pronounce blessing in the name of the LORD,] and every lawsuit and case of assault is subject to their ruling”/"ועל-פיהם יהיה כל-ריב וכל-נגע" . Just as lawsuits are not with relatives, so also plagues are not with relatives. But the Halakha is not according to Rabbi Meir.
+חוץ מנדרי עצמו – as it is written (Numbers 30:3): “he shall not break his pledge.” He cannot remit/pardon but others can pardon him.
+אף לא נדרי אשתו שבינה לבין אחרים – as for example, vows which are not of afflictions of the soul and matters that are not between him (i.e., the husband) and her, that they required the investigation of a Sage, for lest he be lenient concerning his wife and not examine her well, and specifically on his own for he is not able to release [someone from a vow] and even if he is singular specialist [in Jewish law], but he combines/joins in a group of three commoners, for since there is a panel of three, they are not suspected lest they don’t examine/cross-examine well.
+כל הבכורות אדם רואה – if they are able to eat them with their blemishes.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+הכל מיטמאין (all are made unclean) – and even a minor. For you might have thought that (Leviticus 13:44): “The man is leprous.”/"איש-צרוע", it comes to teach us that, as it is written (Leviticus 13:2): “[When a person has] on the skin of his body.”
+הכל כשרים לראות את הנגעים – and even though he is not an expert in them and in their names/designations, if a Sage is with him, he may examine, but on his own if he is not an expert in them and in their names/designations, he doesn’t examine the plagues.
+שהטומאה והטהרה ביד כהן – an Israelite Sage examines the plagues and says to the Kohen, even though he is an imbecile/שוטה, “Say, ‘unclean/impure’” [or] “Say, “pure/clean’”.
+בין איש אחד בין בשני אנשים – that there appeared two plagues on one person or on two people, a Kohen does not examine [both of] them at the same time, for the Kohen is not able to see well two plagues as [he sees] one.
+ומסגירו – if he is locking up (i.e., isolating) a [presumed] leper for trial, such as through the four appearances of plagues (see Tractate Negaim, Chapter 1, Mishnah 1).
+ומחליטו – if he is worthy for being declared a [certified] leper, such as through white hair or a half-healed (having only a thin covering).
+ופוטרו – if he is below from four appearances [of plagues].
+וחוזר לשני – after the second person [had plagues] that appeared prior to his isolating/shutting in the first or declaring him to be a certified leper.
+אין מסגירים את המוסגר – and similarly, we also do not declare someone to be a certified leper who is in isolation/shut up. For if they isolated him with one plague and afterwards another plaque appeared to him after it was fit to isolate him or declare him to be a certified leper, he does not engage with him. For if he is isolated/shut up from the first [plague], there is nothing regarding the second plague, neither the designation of being locked up [pending the priest’s observation – see Leviticus 13:4] or from the designation of being declared a confirmed leper, until he will need him (i.e., the Kohen).
+אבל בתחלה בסוף שבוע מסגיר ומסגיר – if at the beginning of the week, a second [plague] appeared prior to his being isolated/shut up for the first [plague], he shuts him up/isolates him over the first [plague] and shuts him up/isolates him over the second [plague]. And similarly, at the end of the first week, if the first [plague] remained unchanged, he shuts him up/isolates him and goes back and shuts him up/isolates him on the second plague.
+מחליט ומחליט – he declares him a certified leper on the first [plague] and goes back and declares him a certified leper on the second [plague].
+מסגיר ופוטר – he (i.e., the Kohen) isolates him/shuts him up on the first [plague] but releases him on the second [plague].
+מחליט ופוטר – he declares him a certified leper on the first [plague] and releases him on the second [plague]. And the same law applies in the opposite direction, he (i.e., the Kohen) shuts him up/isolates him [for the first plague] and declares him to be a certified leper [for the second plague] or declares him to be a certified leper [for the first plague] and shuts him up/puts him in isolation for the second plague or releases him [for the first plague] and isolates him/shuts him up [for the second plague] or shuts him up/isolates him for the first plague and declares him to be a certified leper [for the second plague].
+
+Mishnah 2
+
+נותנין לו שבעת ימי המשתה – as it is written (Leviticus 13:14): “But as soon as ]un-discolored flesh] appears in it”/"וביום הראות בו [בשר חי]" since the All-Merciful (i.e., God) writes "ובהראות"/”as it appears”, what is "וביום"/as soon as? To inform you that there is a day that you examine and there is a day that you don’t examine.
+
+Mishnah 3
+
+עור הבשר – that appeared upon it one from the four appearances of plagues (see Tractate Negaim, Chapter 1, Mishnah 1).
+בתחילה – when he is brought before the Kohen without locking up the leper for trial, he becomes defiled through white hair and through raw flesh. But regarding spreading of a leprous spot he does not become defiled until the end of the first week, or the end of the second week, or after the release at the end of the second week when it remained unchanged and he was released, if after this it spread, he (i.e., the Kohen) goes back and declares him a certified leper.
+שלשה עשר יום – that the seventh day of the first week counts for here (i.e., the first week) and there (i.e., the second week).
+
+Mishnah 4
+
+השחין המכוה מטמאים בשבוע אחד – for the rest of the plagues have two locking-ups, but if it did not spread during the first week, and a white hair did not appear, he releases him. And the language of מיטמאין/made unclean/impure that it (i.e., the Mishnah) uses, this is what he (i.e., the Mishnah) said: When these two tokens/signs came at the end of one week, but if they didn’t come, he is pure/clean.
+
+Mishnah 5
+
+הנתקים (bald/blanched spot on the head or on the beard) – plagues that are on the head or on the beard are called נתקים.
+בשער צהוב דק בתחלה (with thin golden hair at the beginning) – if at the beginning golden hair appeared on him, he (i.e., the Kohen) declares him to be a certified leper.
+צהוב – similar to gold.
+בסוף שבוע ראשון ובסוף שבוע שני – if at the end of the first week it spread or their appeared on him golden hair, he (i.e., the Kohen) declares him to be a certified leper. But if not, he isolates him/shuts him up, for the second [week], but if at the end of the second week it spreads, or golden hair appears, he (i.e., the Kohen) declares him to be a certified leper. But if not, he releases him. But if after the release, it spread, or golden hair appears, he (i.e., the Kohen) declares him to be a certified leper.
+
+Mishnah 6
+
+הקרחת והבדחת – further ahead in chapter 10 [Tractate Negaim, Mishnah 10], it (i.e., the Mishnah) explains what is leprous affection on the ack of the head and what is baldness on the forehead.
+במחיה ובפסיון (with quick/raw flesh and spreading) – but with white hair, they do not defile, because no hair grows in them.
+
+Mishnah 7
+
+בירקרק ובאדמדם (pale-colored/greenish and reddish leprosy) – But this is what happens in clothing and houses as a sign/symbol of greenish or reddish defilement. But they don’t call above the sign of defilement for the four appearances of plagues that are in the skin of the body, because the four appearances that are in the skin of the body even if they remain unchanged several years, they (i.e., the Kohanim) do not declare someone to be a certified leper without white hair and without spreading and without a thin covering [of healing], but with clothing, when the greenish/pale-covered leprosy or reddish leprosy remained for two weeks even though it did not spread, it is written (Leviticus 13:55): “[And if, after the affected article has been washed, the priest sees that the affection has not changed color and that it has not spread, it is impure.] It shall be consumed in fire”/"באש תשרפנו" , for this reason, they call them with regard to clothing a sign of defilement. And similar with houses for three weeks, when the plague returns to like the way it was, either from greenish to reddish or from reddish to greenish, it is written (Leviticus 14:45): “The house shall be tone down/ונתץ את הבית,” as if it it spread. For this reason, we called them a sign of defilement.
+לאחר הפטור – as for example, that it became faint, if it returned afterwards one burns it.
+
+Mishnah 8
+
+שהם שתעה עשר יום – the first and seventh [days] of the middle week count for before them and after them.
+פחות משבוע אחד – such as boils and the burnt spot on the skin.
+שלשה שבועות – as for example, plagues on houses.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+יש בשער. ששער לבן מטמא בתחילה – when it is brought to the Kohen [for inspection] and there is in the plague a white hair, it is impure. What is not the case regarding spreading of a leprous spot which does not defile other than at the end of a week.
+ומטמא בכל מראה לובן (and defiles in any appearance of the white color [of leprosy] – even below/less from four appearances, as it is written (Leviticus 13:3): "ומראה הנגע עמוק"/“and the affection appears to be deeper than [the skin of his body, it is a leprous affection],” the appearance of the plague is deeper, but the appearance of white hair does not appear to be deep. Which is not the case with spreading of the plague/פסיון, for the spreading does not defile below/less than four appearances, for in those appearances that the starting point of leprosy/the substance defiles, the spreading of a leprous spot defiles.
+ואין בו סימן טהרה (no token of cleanness applies to it) – whereas with the spreading of a leprous spot there is a token of cleanness that applies to it, for if it spread all over, it is pure.
+מטמא בכל שהוא – but the white hair does not defile with less than two hairs, for the least of hair is two.
+חוץ מן הנגע – that when it spread outside of the plague, it is impure But regarding the white hair we require that it be in the plague, as it is written (Leviticus 13:3): "ושער בנגע הפך לבן"/“if hair in the affected patch turned white.”
+
+Mishnah 2
+
+בכל מראה – that is like the appearance of the flesh whether abnormally dark-complexioned whether white or whether red.
+מטמא בכל שהוא – but with quick flesh it requires like a lentil.
+חוץ מן הנגע מה שאין כן במחיה – for the quick flesh needs to be within the plague.
+
+Mishnah 3
+
+ובמכונס (are close together) – that they two hairs are in one place in the plague.
+במפורד – this one on the east side of the plague and that one on the west side.
+מבוצר (encompassed) – two hairs in the middle of the plague, like a fortress that is in the middle of the city.
+אינו מבוצר – like a thread that comes out from the plague, and there is in its midst two hairs, what is not the case with the burning spot that we require [both] encompassed and close together.
+הפוכה ושלא הפוכה (whether it was changed or not changed) – whether the bright white spot on the skin preceded the quick flesh , or whether the quick flesh preceded the bright white spot on the skin/בהרת. What is not the case concerning the white hair, for if it (i.e., the white hair) preceded the bright white spot on the skin, he is pure.
+מעכבת את ההופך כולו לבן (hinders [uncleanness] in him who has turned entirely white) – if he was declared a definite leper with quick flesh, and the leprosy blossomed throughout him except for the place of the quick flesh, he is still impure. But if it blossomed throughout even though all of his hair is filled with white hair, he is pure, for the white hair does not hinder (i.e., is not indispensable).
+
+Mishnah 4
+
+עיקרן משחיר וראשן מלבין טהור – as Scripture states (Leviticus 13:3): “if hair in the affected patch has turned white”/"ושער בנגע הפך לבן", the root hat is adjacent to/near the plague has turned white. -
+כדי לקרוץ בזוג (sufficient to cut with scissors) – sufficient that he should take with the mouth of a pair of scissors. And the Halakha the measure of white hair, its length is not less than that he should take with the mouth of a scissors, but the whiteness that is in it is any amount at all.
+ונראית כשתים טהור – that thee are hairs that are divided at their top into two but at their root they are not other than one.
+בהרת ובה שער לבן ושער שחור טמא – a bright white spot on the skin that is like the size of a pressed [Cilician] bean and it has two white hairs, but the rest is filled with black hairs, it is impure. But we don’t say that the place of the black hairs limits the bright white spot on the skin from being like a split [Cilician] bean.
+
+Mishnah 5
+
+זוקקה לשער לבן ולפסיון (if [the streak/thread] subjects it [the bright spot] to [restrictions in respect to] white hair and spreading) – if there is in that thread a white hair, he is declared to be a definitive leper. Or if it spread near the thread at the end of a week, he is impure. But if there isn’t in the width of the thread two hairs but it has white hair he does not defile, for it is not considered from the plague. But if it spread near the thread and there isn’t in its width two hairs, it is considered like spreading far from the plague, and it requires like a split [Cilician] bean.
+אבל לא למחיה – that even if here is in the width of the thread of two hairs, the quick flesh that is on it does not defile. For the quick flesh needs that will be encompassed in the middle of the plague like a fortress which is in the middle of the city.
+מצרפן – and they are judged as one plague. But if one of them spread a little bit or a white hair was forthcoming on one of them, he is declared to be a definitive leper on both of them.
+ואם לאו אימנן מצרפן – and they are judged as two plagues, but if one of them spread but the other one did not spread, he is declared to be a definitive leper on the one, and is shut up/isolated on the other. And the practical difference is that when he is declared to be pure, he is required to bring two sacrifices.
+
+Mishnah 6
+
+בהרת כגריס – but not the place of the quick flesh, that is nine lentils of the bright white spot on the skin, and one lentil of quick flesh, ten lentils among them all.
+גריס – they are nine lentils, and the quick flesh is not less than a lentil. Wherever that we teach בהרת/the bright white spot on the skin (i.e., eventually one of the symptoms of leprosy), the same law applies to the rest of the appearances that are smooth or variegated.
+והלכה המחיה – that the plague comes upon its place.
+הלך שער לבן – that it fell off or changed to black/dark.
+ר' שמעון מטהר – it refers to the quick flesh that disappeared.
+שלא הפכתו בהרת – that the white hair preceded the bright white spot on the skin of the place of the quick flesh.
+שלא הפכתו בהרת כגריס – that the white hair preceded the bright white spot on the skin like a split Cilician bean, for the place of the quick flesh was missing that of a Cilician bean, and here also, Rabbi Shimon does not dispute other than when the quick flesh disappears. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+בהרת ובה מחיה ופשיון – a bright white spot on the skin (i.e., eventually one of the symptoms of leprosy) like a split Cilician bean and he has been shut in/put in isolation, and at the end of the week, he found in it the quick flesh and spreading and they declared him to be a certified leper.
+הלכה המחיה (the quick flesh disappeared – after a week of quarantine)– as for example, that the plague came upon, the bright white spot on the skin is impure because of the spreading.
+הלך הפשיון – as for example, that the bright white spot on the skin/בהרת came in and it returned to the size of a Cilician bean.
+וכן שער לבן ופשיון – if one of them disappeared, he is impure because of the second.
+הלכה וחזרה בסוף השבוע – as for example, that he was shut up/isolated on account of the bright white spot on the skin like the size of a split Cilician bean, and the bright white spot on the skin went away in the middle of the week, but at the end of the week it returned.
+הרי היא כמות שהיתה – and they shut him up/isolated him a second time.
+לאחר הפטור – that the Kohen saw it (i.e., the bright white spot on the skin) at the end of the week and when it disappeared, he released him, if after that it returned, it would appear at the beginning. ( And this return – that is in its first (i.e., original) place, for if it was in in another place, if so this is another bright spot on the skin.
+היתה עזה – like snow when he shut him up/isolated him.
+ונעשית כהה – at the end of the first week, as for example, like lime or with a membrane, or that it was like a membrane at the time of his being shut up/put in isolation, and it became strong like snow at the end of the first week.
+הרי היא כמות שהיתה – and it requires a second isolation, like “it has remained unchanged”/"עמד בעיניו" (Leviticus 13:5).
+ובלבד שלא תתמעט מארבע מראות (on condition that it did not diminish [to a shade less] than the four appearances – if it diminished from the four appearances, he (i.e., the Kohen) releases him immediately and he is pure.
+כנסה ופשתה (if it contracted and spread) – where he was shut up/placed in isolation with the bright white spot on the skin like a split Cilician bean, and at the end of he week, it contracted, but after that it spread the place in the place of the contraction but not more. Or that it spread at the end of the week, and afterwards contracted the place of the spreading and not more.
+ר' עקיבא מטמא – for it certainly spread.
+וחכמים מטהרים – that this is not spreading, but it is as it was. But if it refers to the end of the first week, they shut him up/isolate him a second time. But if it refers to the end of the second week, they release him and he is ritually pure.
+
+Mishnah 8
+
+ופשתה כחצי גריס – to the eastern side.
+והלך מן האום כחצי גריס – to the western side.
+תיראה בתחלה (it is inspected anew) – for it is considered like another plague, and it is a new plague and he should be shut up/isolated [for it].
+וחכמים מאהרין – that it is not considered spreading unless it adds on the measurement of the plaque that it was at the outset, but this now is none other than like a split Cilician bean, it is considered like the first that remained unchanged and is pure.
+
+Mishnah 9
+
+ופשתה כחצי גריס ועוד וכו'. רבי עקיבא מטמא – because the “and more”/"ועוד" that remains there from the spreading. And we are speaking about that it spread after the clearance/release.
+וחכמים מטהרין – for since it went one-half of a split Cilician bean from the starting point of leprosy, it is not from a new plague but rather one-half of a split Cilician bean and more.
+ופשתה כגריס ועוד – after the release [from uncleanness], and afterwards, the starting point of leprosy disappeared and there didn’t remain anything other than the new split Cilician bean and [a bit] more.
+רבי עקיבא מטמא – for it spread for him from the first measurement. But the Rabbis hold, since it went on [further], the first is all of it, but this plague that is referred to is new, that it should be inspected anew and he should be shut up/isolated.
+
+Mishnah 10
+
+בהרת כגריס ופשתה כגריס – we are speaking that it spread after the clearance/release [from impurity].
+ר' עקיבא מטמא – for there is here a plague and the sign of defilement with it.
+תיראה בתחלה – for even though that it should be examined anew, the Kohen should also declare it impure immediately. And the quick flesh and white hair defile at the beginning, nevertheless, the practical difference is that according to the Rabbis, he needs to bring a sacrifice for each and every one, but according to Rabbi Akiba it is considered like the first plague, and when it (i.e., the plague) falls away, he brings one sacrifice. And in all of these where Rabbi Akiba and the Sages disagree in our Mishnah, the Halakha is according to the Sages.
+ואין בה כלום – it has no white hair.
+ובה שערה אחת ונולדה בהרת וכו' הרי זו להסגיר – and even though the bright white spot in the flesh like a Cilician bean came first to the last hair, since it didn’t come before the first [hair], it has no effect, for we require that the bright white spot in the flesh precedes like a split Ciliican bean to the two hairs.
+בהרת כחצי גריס ובה שתי שערות וכו' הרי זו להסגיר – and even though the one-half Cilician bean preceded the two hairs, it has no effect until the full split Cilician bean precedes the two hairs.
+
+Mishnah 11
+
+ונולד בהרת כחצי גריס ובה שתי שערות כו' הרי זו להחלט – wherever it teaches [in the Mishnah]: "ובה שתי שערות"/ “and in it are two hairs” or "ובה שערה אחת" / “and in it is one hair”, it is not that the hairs and ""the bright white spot in the flesh/בהרת that come together, but rather, that the bright white spot in the flesh came first and afterwards came the hairs.
+ואם שער לבן קדמה לבהרת טהור – as it is written (Leviticus 13:10): "[וראה הכהן והנה שאת-לבנה בעור] והיא הפכה שער לבן [ומחית בשר חי בשאת]."/ “[If the priest finds on the skin a white swelling] which has turned some hair white, [with a patch of un-discolored flesh in the swelling],” it is the bright white spot in the flesh which caused the hair to turn to a white color.
+ספק טמא – there is doubt if the white hair preceded the bright white spot in the flesh/בהרת or that the bright white spot in the flesh preceded the white hair, it is impure.
+ורבי יהושע קהה – we have the reading. From the language of (Jeremiah 31:29): “[In those days, they shall no longer say, ‘Parents have eaten sour grapes] and children’s teeth are blunted.”/"ושני בנים תקהינה". Meaning to say, that his teeth were blunted from stating the words that it is doubtfully impure, for he held that it is doubtfully pure. But the Halakha is not according to Rabbi Yehoshua.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כל ספק נגעים חוץ מזה – [this relates to Chapter 4, Mishnah 11 towards the end of the Mishnah] – that the doubt regarding the bright white spot in the flesh preceded [or] the doubt about whether the white hair preceded.
+הרי היא כסלע – it became as wide and as large as a Sela.
+ספק היא היא – and it is worthy/fit [for the person] to be declared a certified leper, for it spread.
+ספק שאחרת באה תחתיה – that the first went away/disappeared and he is fit to be shut up/isolated, for spreading does not defile at the outset.
+ומחליטו – and he declares him to be a certified leper.
+
+Mishnah 2
+
+הלך שער לבן – that he had been certified as a leper for its sake [of the white hair].
+וחזר שער לבן – other in its place.
+וכן במחיה וכן בפשיון – or that the white hair did not return, but rather that quick flesh resulted which is also a sign of defilement, or that the plague spread.
+בתחילה בסוף שבוע ראשון – that is to say, whether the declaration of being a certified leper had been at the outset when he was brought to the Kohen, whether at the end of the first week, whether at the end of the second week, whether after the clearance/release, as for example, that it remained unchanged/עמד בעיניו for two weeks and he released him, and after the release, the white hair came and he (i.e., the Kohen) declared him to be a certified leper, in all of these ways if the white hair disappeared and then the white hair returned, or the quick flesh or the spreading. הרי היא כמות שהיתה – that is to say, the defilement remained like it was, for since he has a sign of defilement, even though this is not the same sign that he had at the time of the declaration as a certified leper.
+וחזר הפשיון וכן בשער לבן – but that it (i.e., the Mishnah) doesn’t teach, "וכן המחיה"/and similarly the quick flesh, because when the spreading disappeared and the quick flesh came, sometimes he would be pure, as for example, that the quick flesh diminished the plague from being the size of a split Cilician bean.
+
+Mishnah 3
+
+שער פקודה (hair of a leprous spot which remains after the inflammation has partly receded) – it is language of פקדון/deposit (see Leviticus 5:21 and 5:23), that the bright white spot in the flesh/בהרת deposited the hair in the skin of the flesh and left it/disappeared.
+וחכמים מטהרים – and their reasoning, as it is written (Leviticus 13:10): “[If the priest finds on the skin a white swelling] which has turned some hair white, [with a patch of un-discolored flesh in the swelling].”/"והיא הפכה [שער לבן ומחית בשר חי בשאת]., that it has turned [some hair white], but it did not turn its neighboring [hair white].
+אף דבריך אין מקויימין – for this also is pure. And the Halakha is according to the Sages.
+
+Mishnah 4
+
+בין אישר אחד – even though that which ever you turn, he has one bright white spot in the flesh that has spread, that which at its outset was like a split Cilician bean and now is like a Sela, he is fit to be declared a certified leper, nevertheless, since he (i.e., the Kohen) doesn’t know on which plague is declaring him to be a certified leper, he (i.e., the person) is pure, from the decree of the Scriptural verse, as it is written (Leviticus 13:22): “If it should spread in the skin, the priest shall pronounce him impure; [it is an affection],” the definitive plague he declares impure, but he doesn’t declare impure but he doesn’t defile the plague where he has doubt.
+בין בשני אנשים – even though that one of them requires being shut up/isolated for seven days a second time at the end of the first week, and the other is a certified leper, but sine he doesn’t know which to shut up and which to declare a certified leper, both of them are pure from the decree from the Scriptural verse.
+ר' עקיבא אומר כו' – but the Halakha is not according to Rabbi Akiba.
+
+Mishnah 5
+
+שניהם טמאים – since it spread in both of them.
+אף על פי שחזרו להיות כסלע – for now one of them is ritually pure, but since they were obliged to regard themselves/obligate themselves for defilement, both of them are impure, as it is written (Leviticus 13:23): “[But if the discoloration remains stationary, not having spread, it is the scar of the inflammation] the priest shall declare him pure”/"וטהרו הכהן" - that which is definitive, he (i.e., the Kohen) declares pure, but he does not declare pure the doubtful (see also Sifra on his verse in Leviticus).
+עד שיחזרו להיות גריס – that now, certainly both of them are ritually pure, that the spreading that on whose account they were declared to be certified lepers has disappeared from both of them.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+גופה של בהרת – a split bean.
+הקלקי (Cilician) – the name of a place. And he beans that are there are large.
+מרובע – this is the measure that is defined exactly that is in the bright white spot in the skin. But if the plague was round or in another form, if it has within it in order that the plague like the split Cilician squared bean can enter, it is impure, and if it not, it is pure.
+
+Mishnah 2
+
+רבתה הבהרת – from the outside.
+טמאה – because of spreading.
+נתמעטה טהורה – for it lacks like [the size of] a split bean.
+רבתה הבהרת – and the bright white spot in the flesh/בהרת entered in.
+טהורה – for the quick flesh does not diminish. For we require that the bright white spot in the flesh is like a lentil on each side surrounding the quick flesh.
+
+Mishnah 3
+
+רבתה הבהרת – from the outside.
+טמאה – for it (i.e., the bright white spot in the flesh) spread in the flesh.
+נתמעטה טהורה – and even if the quick flesh was like a lentil [in size].
+רבתה המחיה – and it became like a lentil, it is impure.
+מתמעטה – that the bright white spot in the flesh spread upon it.
+ר' מאיר מטמא – for he considers spreading from the inside like from the outside.
+וחכמים מטהרים – for spreading that is on the inside is not considered spreading. And the Halakha is according to the Sages.
+
+Mishnah 4
+
+שלא יתמעטו מכשיעור – a bright white spot on the skin/בהרת from like a split Cilician bean [in size] and quick flesh/מחיה from like a lentil.
+
+Mishnah 5
+
+בהרת כגריס – squared and a strip of living flesh in the width of like a lentil surrounding it from around, and except for that living flesh that surrounds the bright white spot on the skin like a split Cilician bean from around. For here there are two bright white spots on the skin, one inner and one outer, and the quick flesh interrupts between them all around.
+הפנימית להסגיר – for there is no quick flesh in its middle.
+והחיצונה להחליט – for the quick flesh that surrounds the inner [bright white spot on the skin] is a sign/token of defilement for the outer [bright white spot on the skin] for it is surrounded in its middle.
+שהבהרת בתוכה – because the bright white spot on the skin is within it, it is not considered a sign/token of defilement to the outer [bright white spot on the skin], since we require it being surrounded, a plague from here and a plague from there with quick flesh in the middle [without an interruption of something else within the quick flesh), but here, there is a plague and quick flesh and a plague and quick flesh and a plague. But the Halakha is not according to Rabbi Yossi.
+נתמעטה המחיה – that the bright white spot on the skin spread upon it.
+והלכה לה – or it went away/disappeared completely.
+אם מבפנים היא כלתה – that the bright white spot on the skin covered the quick flesh.
+סימן פשיון לפנימית – and it is declared definitive leprosy, for it spread from the outside.
+
+
+והחיצונה טהורה – that its quick flesh diminished or went away, and there is no spreading for the plague does not spread within it.
+והפנימית להסגיר – for the plague remained unchanged.
+בין כך ובין כך – whether it ceased/went away from the inside or whether it ceased/disappeared from the outside.
+טהור – that just as if it the outer part [of the bright white spot on the skin] had spread to the quick flesh that is within it, this is not spreading, so when the inner [bright white spot on the skin] spreads to the quick flesh that is within the outer bright white spot on the skin, it is not spreading. And the Halakha is according to Rabbi Akiba.
+
+Mishnah 6
+
+אימתי – the outer [bright white spot on the skin] is pure when the inner [bright white spot on the skin] or the outer [bright white spot on the skin] has spread on the quick flesh, for we stated above that the outer [bright white spot on the skin] is pure (see the previous Mishnah), these words apply when it is exactly the size of a lentil, that the quick flesh is like an exactly defined lentil, not less and not more. But if the quick flesh is greater [in size] than that of a lentil, [the excess is a token/sign of spreading for the inner one (i.e., the bright white spot on the skin) and the outer one (i.e., the bright white spot on the skin) is unclean].
+המותר סימן פסיון לפנימית והחיצונה טמאה – that is to say, if the inner [bright white spot on the skin] spread over that excess, both of them are to be declared to be definitive leprosy. The inner one because of the spreading and the outer one because of the quick flesh. But if the outer one (i.e., the bright white spot on the skin) spread over that excess, nevertheless, the outer one is to be declared definitive leprosy because of the quick flesh and the inner one is to [cause] to be shut up/isolated. But the Halakha is not according to Rabbi Shimon.
+היה בוהק פחות מכעדשה (if the white scurf/tetter was less than a lentil) – near the inner [bright white spot on the skin], and the outer [bright white spot on the skin] surrounds the white scurf/tetter.
+סימן פשיון לפנימית – if the inner [bright white spot on the skin] spread and covered the white scurf/tetter, the inner [bright white spot on the skin] is to be declared a definitive leprosy , for it has spread from the outside. But if the outer [bright white spot on the skin] spread and covered the white scurf/tetter, it is not a sign/token of spreading for the outer [bright white spot on the skin] for the plague does not spread within. And that it (i.e., the Mishnah) used the phrase: "היה בוהק פחות מכעדשה"/it was a white scurf/tetter less than a lentil -, for if it was like a lentil, it would defile because of the quick flesh for we hold that quick flesh defiles in all of the appearances [of plagues], but less than a lentil, there is no quick flesh, for there is no quick flesh that is less than a lentil.
+
+Mishnah 7
+
+שאינן מיטמאין משום מחיה – as it is written (Leviticus 13:5): “[On the seventh day] the priest shall examine him”/וראהו הכהן [ביום השביעי], we require that he should examine the plague with all of the quick flesh as one, and when there is like a [Cilician] split bean at the tip of the nose or at the tip of the joints [of the hands and feet] it inclines/slants this way and that way and he is not able to examine it all as one.
+ראשי אזנים – [the tips of the ears] are considered as one. And similarly, the tips of the breasts. But the Halakha is not according to Rabbi Yehuda who counted the tips of the breast that are on a man.
+וראש הגויה – which is the membrum virile.
+יבלות (warts on the skin) – it is the language of (Leviticus 22:22): ["או חרוץ או יבלת"]/ “or maimed or with a wen” PURUSH in the foreign language.
+ודלדולין (a wart with a thin neck) – flesh that separated and was torn loose/detached. But there are those who have the reading of "ותלתולין"/warts, flesh that became like a high mound. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 8
+
+שאינן מיטמאין בבהרת – in the four appearances of plagues, שאת/swelling and its subcategories/derivatives, בהרת/the bright white spot on the skin and its subcategories/derivatives.
+תוך העין תוך האוזן – that all of these are not considered like the skin of the body, as Scripture states (Leviticus 13:2): "והיה בעור-בשרו"/ “on the skin of his body.”
+הקמטין (the wrinkles) – that are in the rest of the body.
+והקמטין שבצואר (the wrinkles/folds that are on the neck) – the Mishnah teaches the concluding clause to reveal that the wrinkles/folds of the first clause are the folds/wrinkles of the rest of the body , that doesn’t state the wrinkles of the neck especially, that don’t appear as other.
+תחת הדד – when it appears like she is nursing her child, what it doesn’t appear at that time does not defile.
+ובית השחי (the arm-pit) – when it appears like he is harvesting olives.
+כף הרגל (the sole of the foot) – what is underneath [the bottom] of the foot. And all of these are not the skin of the body that appears.
+והצפורן – it is not considered the skin of the body.
+הראש והזקן – are not defiled through the bright white spot on the skin/בהרת, as it is written (Leviticus 13:30): “it is a scall, a scaly eruption in the hair or beard,” the head nor the beard have defilement other than the defilement of the bald (blanched) spots on the head or in the beard/נתקין.
+השחין והמכוה והקדח המורדים (the boils and the burning and the blisters/inflammation that are festering – not covered by a scab – running wounds from contusions, burns or inflammation -Jastrow) – that had not healed properly, and a cover/crust did not form over their skin like the husk of garlic.
+אין מיטמאין משום נגע – that regarding boils it is written (Leviticus 13:18): “When an inflammation ]appears on the skin of one’s body[ and it heals”/["ובשר כי-יהיה בו-בערו] שחין ונרפא", and with regard to burning it is also written (Leviticus 13:24): “[When the skin of one’s body sustains a burn by fire,] and the patch from the burn is a discoloration.”/"[או בשר כי-יהיה בערו מכות-אש] והיתה מחית המכוה".
+קדח (blister, inflammation) – it is a boil that comes on account of something else, as for example, on account of being struck b a stone or wood or peat or plaster/lime, and the burning also does not come on account of the fire itself, but on account of the derivatives/subcategories of fire, such as hot ashes/embers and hot plastering material, all of these are called blisters. It is the language of (Isaiah 64:1): “As when fire kindles brushwood/כקדח אש המסים”, and the running wounds not covered by a scab also, that did not heal, and did not raise up a scab like the husk of garlic, does not defile because of the plague.
+המורדים – all the time that it didn’t heal that it didn’t raise up a scab is called, "מורדים"/wounds that are festering, meaning to say, that they still stand in their rebellion. But there are those who have the reading "מוררים"/bitter, afflicting with two [letters] "ר". It is the language of (Leviticus 15:3): “[The impurity from his discharge shall mean the following -] whether his member runs with the discharge”/"רר בשרו".
+ואין מצטרפין בנגעים – there was a half split bean plague in the skin of his flesh or a half split bean plague in one of these places, they do not combine to make a [Cilician] bean.
+ואין הנגע פושה לתוכן (and the plague does not spread into them) – for since hey don’t become defiled at the starting point of leprosy, they don’t also become defiled through spreading.
+ואינן מיטמאין משום מחיה – that if blossomed/spread throughout, and there is at his head or on the sole of his foot or in the folds of his living flesh, they don’t become defiled because of quick flesh. Alternatively, if one of these places was surrounded within the plague, it doesn’t become defiled through quick flesh.
+ואינם מעכבים את ההופך כולו לבן (and they don’t hinder [the cleanness of] the one who turns entirely white)- if the leprosy sprouted throughout all [of the body] except for one of these places, they don’t hinder [the cleanness] a, as it is written (Leviticus 13:12): “[If the eruption spreads out over the skin] so that it covers all the skin of the affected person [from head to foot]/"וכסתה הצרעת את כל-עור הנגע [מראשו ועד-רגליו]", excluding to those that do not defile because of the plague.
+חזר הראש והזקן ונקרחו (the head and the beard changed and became bald) – that the hair that on them became bald and became like the skin of the body. And similarly, the boil and the quick flesh and the blister/inflammation that became a scar, that healed and a scab of flesh formed on them like the husk of garlic.
+הרי אלו מיטמאין בנגעים – with the four appearances (see Tractate Negaim, Chapter 1, Mishnah 1 and following). And the same law applies that he is able to teach that the wrinkles spread, also become defiled through plagues.
+ואין מצטרפין בנגעים – head and beard do not combine. And similarly, the skin of the body and the beard, or the skin of the body and the head, do not combine. For if one-half of a split bean bald/blanched spots of the beard and half of a split bean in the skin of the body, do not combine. And similarly one-half of a split bean of boils and one-half of a split bean of the burns on the skin do not combine to become a full bean.
+ואין הנגע פושה לתוכן – a plague of the skin of the flesh does not spread neither in the bald/blanched spots of the head and not in the bald, blanched spots of the beard, nor in the boils nor in the burnt spots, for they are not considered like the skin of the body.
+ואין מיטמאין משום מחיה – that bald, blanched spots become defiled in yellow hair and spreading, and boils and burning in the white hair and spreading.
+אבל מעכבין את ההופך כולו לבן (but they do hinder [the cleanness of] one who turns wholly white) – that if the leprosy sprouted in all of him but the head or the beard that were made bald remained that the leprosy did not sprout in them, or the boils and burning and the baldness that became scarred, is impure until it (i.e., the leprosy) blossoms throughout.
+הראש והזקן שלא העלו שער – as for example a minor whose beard has not grown or the hair of his head, are judged like skin of the flesh to become defiled through a bright white spot in the skin. And similarly, the warts with a thin neck that are in the head or on the beard [of a person] that doesn’t have hair, are judged like the skin of the flesh, and they hinder the blossoming, and the plague spreads within them and combines to make a split [Cilician] bean.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+אלו בהרות טהורות שהיו בו קודם מתן תורה – whomever had on him leprosy prior to the Giving of the Torah, was not impure on account of that plague after the Giving of the Torah, as it is written (Leviticus 13:2): “When a person has on the skin of his body,” excluding what already was. And all these were also considered, from there they are derived, that we require that the plague would come to be at the time that it is appropriate to be defiled by it and not beforehand, like a convert until he had not converted and a minor until he had not been born. And similarly, all of them.
+בקמט ונתגלה – that it was from the outset concealed within the wrinkle/fold and he was ritually pure, because it was in a covered part of the body/posterior, but afterwards, it was revealed.
+ובמורדים – meaning to say with boils and burns, the scars that did not deal and did not produce a scab like the husk of the garlic.
+עד שלא העלו שער – the plague comes, that it is considered like the skin of the flesh, that is the beginning of defilement. But when the hairs arose, it was pure, for its law is like bald or blanched spots on the head or the beard, but when they became bald, that is, their end is defilement. And similarly, boils, and burnt spots on the skin and baldness, that until they did not come, the plague came, that is defilement. But when the boils, burnt spots on the skin and the baldness came, that is purity. For we require that the boils and the burnt spots on the skin come prior to the swelling/sore, as it is written (Leviticus 13:19): “And a white swelling or a white discoloration streaked with red develops where the inflammation was,”/"והיה במקום השחין שאת" , that the boils precede the swelling/sore and not that the swelling/sore precedes the boils. And when they returned and became a scar, that is defilement.
+והיו – that they healed properly/nicely.
+רבי אליעזר בן יעקב מטמא – since at the outset the plague came in the skin of the flesh, and it returned at its end to its initial status, we are not concerned about the interruption that is between them.
+וחכמים מטהרים – since the purity stopped in the meantime. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+נשתנו מראיהן – it refers to the bright white spots on the skin that are pure, as for example, that it was like snow until he (i.e., a non-Jew) converted, but when he converted [to Judaism] it became like the lime in the Temple.
+כצמר לבן וכקרום ביצה – meaning to say, that at first it was like white wool, and now it became like the membrane/skin of an egg.
+נעשית מספחת שאת (it became the scurf/second shade of a swelling/sore) – meaning to say that the swelling/sore became scurf, that it returned to become like its derivative/subcategory. Or that the strong/bright [white] became like its scurf. But he is really explaining to the first clause (i.e., presenting a new interpretation of the Mishnah in order to refute an argument based upon that text), as it is taught [in the Mishnah]: "היתה כשלג ונעשית כסיד ההיכל"/it was as white as snow and it became as white as the lime in the Temple, that is that it became stronger/brighter than a rising on the skin. And it that was like white wool but became like the membrane/skin of an egg, that it is that the swelling/sore became a rising on the skin.
+וכסיד ההיכל והשלג – meaning to say that it was like the lime of the Temple but now it became like snow.
+רבי עקיבא אומר וכו' – And the Halakha is according to Rabbi Akiba.
+
+Mishnah 3
+
+בהרת – from here we are dealing with bright white spots on the skin which are impure/unclean.
+ואין בה כלום – neither quick flesh nor white hair.
+בתחלה – when he was brought to the Kohen. And then at the end of the first week, if nothing resulted/was forthcoming, he would be shut up/placed in isolation.
+בסוף שבוע שני – if nothing resulted/was forthcoming, he is released. And similarly, after the release, if nothing resulted/was forthcoming, he remains in this release all his days and furthermore is not shut up/placed in isolation.
+עודנו מסגירו – that he (i.e., the Kohen) wanted to shut him up/isolate him, whether at the outset when he was brought to the Kohen or whether at the end of the first week, but he did not manage of isolate him until tokens/signs of defilement were forthcoming/resulted, as for example, at the outset with the white hair and the quick flesh, , and at the end of the first week with white hair and quick flesh and spreading, he would be declared a certified leper. But, from when he was shut up/put in isolation, it is taught above in the third chapter (see Mishnah 1 of the third chapter of Tractate Negaim): "אין מחליטין את המוסגר"/They do not declare one who is shut up/isolated a certified leper.
+ופוטר – meaning to say, or they release him. S for example, at the end of the second week. But even after the release, if tokens/signs of defilement were forthcoming/resulted, he is to be declared a certified leper.
+עודהו מחליטו (he is still in the process of certifying him – as a leper) – that he had [come] to certify him as a leper, but he had not been able to do it until the signs/tokens of defilement had gone away.
+בתחלה – when he was brought to the Kohen. או בסוף שבוע ראשון, יסגיר – by t if from when he declared him to be a certified leper, they went away, as for example, that he declared him to be a certified leper with the white hair, and it went away but the bright white spot on the skin exists, they don’t shut him up/isolate him for it, but release him and he is pure.
+
+Mishnah 4
+
+התולש סימני טומאה – as for example, the white hair in the skin of the flesh, or the yellow hair that are bald, blanched spots on the head or in the beard.
+והכווה את המחיה (if one cauterized/scalded the cicatrizing spot – i.e., quick flesh) – that from when it was cauterized/burnt, it is not a sign/token of defilement.
+עובר בלא תעשה – of (Deuteronomy 24:8): “In cases of skin affection be most careful [to do exactly as the Levitical priests instruct you. Take care to do as I have commanded them.]”/"השמר בנגע-הצרעת [לשמר מאד ולעשות ככל אשר-יורו אתכם הכהנים הלוים כאשר צויתם תשמרו לעשות]". And in every place where it states [in the Torah]: "השמר"/Be most careful, "פן"/lest; and "אל"/do not, it is not other than a negative commandment.
+ולטהרה – meaning to say, that in regard to cleanness/purity, what is the law?
+עד שלא בא אצל כהן – if he tears them out/plucks them, he is pure. But if he tears them out after he has been declared a certified leper, he is impure.
+הולכים לגדווד – we have this reading. And it is the name of a place.
+בתוך הסגירו מהו (if he does it during his quarantine – what is the law) – if he tore out/plucks the tokens/signs of defilement within the week of the first isolation/quarantine or of the second isolation, what is the law?
+התחלתי מביא להם ראיות – in the Tosefta (Tractate Negaim, Chapter 3, Halakha 4) . Here we do not have the reading of the words of the Sages or until the bright white spot on the skin is reduced from being like a split [Cilician] bean, that especially concerning one who tears out/plucks out the tokens/signs of defilement during his being shut up/in isolation/quarantine is also the law that he would be pure/clean, for the Kohen that did not see the signs/tokens of defilement that are in him. Therefore, one who stands before a Kohen, meaning to say, one, that person who stands before a Kohen and hurries to pluck out/tear out the signs/tokens of defilement before the Kohen would say to him: “You are impure,” and one who tears them out within the days of his isolation, whether this or that, they are pure. And such is the Halakha.
+מאימתי הוא טהרתו – of the person who tore out/plucked the signs/tokens of defilement after he was declared to be a certified leper.
+כשיוולד לו נגע אחר ויטהר ממנו – for since he was cured from the second, the matter became revealed that the All-Merciful has forbearance upon him, or alternatively, that the first [plague] endures and he will be healed from that one as well.
+עד שתפרח בכולו (until it spreads over his entire body) – the last plague, that one doesn’t have to be concerned for anything, because if he had in him also the first, now, however/at least, he would be pure.
+או עד שתתמעט בהרתו מכגריס – for even if the hair had not been torn out nor the quick flesh cauterized, he would be made pure, for since that the bright white spot on the skin had been reduced from [the size] of a split [Cilician] bean . But however, until it spread through is entire body, is not referring other than to someone who tears out the signs/tokens of impurity, but cauterizing the quick flesh is not made pure through an eruption (i.e., the white eruption which causes the leper to be declared clean – see Leviticus 13:12), for if the quick flesh exists, it was not pure through an eruption. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+ונקצצה טהורה – as it is written (Leviticus 13:46): “He shall be impure as long as the disease is on him,” but not the days that the bright white spot on his skin was on him and it was cut off.
+קצצה מתכוין – in the Tosefta (Tractate Negaim, Chapter 3, Halakha 5 ) it is proven that where he cut off all of the bright white spot on the skin and cut off from the flesh that was around it with it, no one disagrees that he doesn’t have eternal purity. For the Rabbis fined him after he had intended to uproot it/tear it out. But where he cut it and left a remainder from it, whatever the amount, everyone does not argue that he has purity through an eruption (i.e., the white eruption which causes the leper to be declared clean), since he left a remnant from it, they did not fine him all that much. What they do disagree about is when he cut off the bright white spot in the skin in an exactly defined manner, like it is, no less and no more.
+ר' אליעזר אומר לכשיולד לו נגע אחר ויטהר ממנו וחכמים אומרים עד שתפרח בכולו – And the Halakha is according to the Sages (i.e., until it spreads all over him). Here we do not have the reading of the words of the Sages (as we had in the previous Mishnah): "או עד שתתמעט בהרת מכגריס"/or until his bright white spot on the skin will diminish to less than the size of a split [Cilician] bean, that specifically concerning tearing/plucking out, the signs/tokens of defilement of the first clause [of the Mishnah]: "ונשארה הבהרת"/but the bright white spot in the skin remained. There it belongs to teach [in the Mishnah]: “until it diminishes to less than the size of a split [Cilician] bean,” but here, the entire bright white spot in the skin was cut off.
+ואם היתה בראש הערלה ימול – we are not dealing with circumcision at its appropriate time (i.e., eight-days old for a baby boy), for this is a simple matter, now that on Shabbat the prohibition [which if one violates it leads to the punishment] of stoning is suspended; leprosy, which is a mere prohibition, not all the more so, but even circumcision that is not [performed] at its appropriate time, does not supersede the Sabbath, but supersedes the leprosy, for the positive commandment of circumcision comes and supersedes the negative commandment of leprosy, and in this we hold throughout the entire Torah. Every place that you find a positive commandment and a negative commandment, if you are able to fulfill both of them, it is good. But if not, the positive commandment should come and supersede the negative commandment.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+הפורח מן הטמא טהור (a leprosy that blossoms after a person has been declared unclean, is clean) -an unclean person that was declared a certified leper with one of the plagues, and afterwards it blossomed throughout his body (i.e., that it all turned white), is pure.
+חזרו בו ראשי אברים (the tips of the limbs reappeared with it) – if after the “blossoming”/eruption (i.e., the white eruption which causes the leper to be declared clean) even the tips of the limbs reappeared alone.
+טמא – as it is written (Leviticus 13:14): “But as soon as un-discolored flesh appears in it, he shall be impure.”/"וביום הראות בו בשר חי יטמא" , and it should appear like a lentil.
+עד שתתמעט בהרתו מכגריס – that he gave rise/brought forth the entire plague and nothing remains of it like the size of a split bean.
+מטהור טמא – something pure that the leprosy blossomed throughout his body. As for example that he had declared him to be a certified leper with white hair or quick flesh and the white hair fell out or the quick flesh was covered, and he was released; alternatively, he (i.e., the Kohen) locked him up/isolated him with a bright white spot on the skin the size of a split [Cilician] bean but it remained unchanged for two weeks and he was released, in all of these, if after his release it blossomed throughout his body, he is impure.
+עד שתחזור לכמות שהיתה – that if there remained from the blossoming whatever the amount near/adjacent to the starting point of leprosy, he is unclean because of spreading, for as it is taught in the Mishnah adjacent (see Mishnah 2 of this eighth chapter of Tractate Negaim) that if the quick flesh went away and afterwards it (i.e., the bright white spot) blossomed over all of his body, he is pure, and it is also taught in the Mishnah (i.e., see Mishnah 3 of this eighth chapter of Tractate Negaim) concerning the bright white spot on the skin/בהרת and in it is white hair which blossomed throughout his body, even though the white hair is in its place, he is pure, and it implies, that all the more so, if it (i.e., the white hair) is not in its place, he is pure, for there (i.e., Mishnah 3 of this chapter) we are speaking that the Kohen did not yet release him when it blossomed throughout his body, but here (in our Mishnah) we are speaking when he (i.e., the Kohen) released him and afterwards it blossomed throughout his body.
+
+Mishnah 2
+
+ואח"כ הלכה לה מחיה – that the plague spread upon it. But at the hour of the blossoming, the quick flesh did not go away until afterwards [but the quick flesh was not covered] the blossoming does not purify it.
+
+Mishnah 3
+
+בהרת – like the size of a split [Cilician] bean.
+ובה שער לבן – surely it comes to tell us that blossoming [of the bright white spot] purifies after all of the tokens/signs of defilement.
+פרחה במקצתו טמא – it is necessary to inform us that even if it blossomed through most of his body, that we don’t say, the majority is like the whole. Alternatively it informs us that at the end of the first week or at the end of the second week he is impure with blossoming over part of his body even whatever the amount because of spreading.
+
+Mishnah 4
+
+שבפריחתן טיהרו טמא – that through their blossoming, they have purified the defiled person. When they have reappeared and have been uncovered/revealed after that, he returns to his defilement.
+שבחזירתם טמאו טהור – that through their return that they returned and were uncovered/revealed. They defiled the pure person, if they returned and were covered that the plague spread upon them, he is pure, bur if they returned and were uncovered afterwards, he is impure. And it is necessary to inform us that even many times, as it is taught [in this Mishnah], even one hundred times.
+
+Mishnah 5
+
+כל הראוי לטמא בנגע הבהרת (all who are susceptible to be defiled through the plague of the bright white spot) – such as the skin of the flesh.
+מעכב את הפריחה (hinders the blossoming [over the entire body which marks the person as clean])- if there remained from it whatever the amount that did not blossom in it, it hinders/delays his purification.
+וכל שאינו ראוי ליטמא בנגע הבהרת – as for example, the head and the beard, and all of these that are considered together with them.
+אין מעכבין את הפריחה – for even though the plague did not blossom upon them, since it blossomed in the rest of the body, he is ritually pure. And the tips of the limbs are not considered for they hinder the blossoming, for they are susceptible to become defiled through the plague of the bright white spot in the skin, for the plague spreads in them.
+ונעשו צרבת טהורים (and they formed a scab, they are pure) – even though that now when the head and/or the beard became bald they became susceptible to be defiled through the plague of the bright white spot on the skin, and similarly, boils and burns and the festering blister formed a scab, they are like the skin of the flesh, since at the time of the blossoming, they were not susceptible, they are not hindered and are pure.
+אע"פ שנעשה מקום המחיה בהרת טמא – for the first blossoming is not blossoming, since there remains from the skin of the flesh one-half of a lentil adjacent to the head, whereas the current blossoming where the quick flesh is covered of half a lentil’s size is also not considered blossoming, since they have been made bald already and they made a scab, they are like the skin of the flesh, and it is not effective until it blossoms also upon them.
+
+Mishnah 6
+
+אחת טמאה – certified as a leper.
+ואחת טהורה – after the release, that it remained unchanged at he end of the second week.
+ופרחה מזו לזו – whether from pure to impure or whether from impure to pure.
+ואח"כ פרחה בכולו טהור – because something ritually pure becomes impure when it blossomed from it to defile it, for it had spread, and when it blossomed afterwards through the entire body, it is blossoming from (the impure to the pure) [the impure, and the pure].
+בשפתו העליונה ([if there were two bright spots, each the size of half of split [Cilician] bean]] one on his upper lip) – half of a split [Cilician] bean of a bright white spot on the skin, and on his upper lip, half of a split [Cilician] bean, and when he closes his mouth, it appears like a split [Cilician] bean in one place. And similarly on two fingers or on the two eye-lids with eye-lashes, and he makes them cleave together it appears like a complete [Cilician] bean.
+אבל לא בבוהק (but not on the white scurf/tetter) – it appears white below from the four appearances and hinders the blossoming.
+חזרו בו ראשי אברים – that were revealed from the plague and became a white scurf/tetter.
+טהור – and the same law applies in the rest of the body, for even though the white scurf/tetter hinders the blossoming at the outset, it doesn’t hinder it at the end, and subsidiary to the concluding clause [of the Mishnah] that wishes to teach "ראשי אברים"/the tips of the limbs, it teaches [in the Mishnah] here, “the tips of the limbs.” But in the concluding clause, it (i.e., the Mishnah) takes the phrase, “the tips of the limbs” to inform you about the power of [the opinion of] Rabbi Meir that even at the tips of the limbs that were revealed/uncovered less than the size of a lentil, and became a white scurf/tetter, Rabbi Meir declares unclean, and all the more so in the rest of the body, but that of the first-clause [of the Mishnah] that “the tips of the limbs reappeared,” like a species of pure/clean white scurf, it is brought according to the Rabbis, but not according to Rabbi Meir. But the Rabbis who declare it pure, not exactly/specifically less than a lentil, for even more also it is ritually pure, for a white scurf/tetter at the end does not hinder. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+הבא כולו לבן – from the outset he comes completely covered with a plague.
+יסגיר – like the law of a bright white spot on the skin like a split [Cilician] bean, lest it subsequently appear on him white hair or quick flesh. For the white eruption which causes the leper to be declared clean does not purify at the outset.
+נולד לו שער לבן – at the end of the first week or at the end of the second week, let him be declared a certified leper. But if these tokens/signs of impurity did not appear, he should be released.
+השחירו שתיהן – all of these that are considered, they are signs/tokens of purity, and they are explained above at the end of the first chapter (Mishnah 6).
+נולד לו מחיה או שער לבן – if after these signs/tokens of ritual purity came, there appeared upon him quick flesh or white hair, he is impure, but if not, he is ritually pure.
+וכולן שחזרו בהם ראשי אברים – He that comes entirely white at the outset, whether he needed to be shut up/placed in isolation/quarantine whether to be declared as a certified leper or whether to be released, if their tips of the limbs reappeared/were uncovered again, they are like they were and ritually pure, as we don’t consider the quick flesh. How so? A person who comes entirely white from the outset and was isolated/quarantined for two weeks and there didn’t appear on him signs/tokens of impurity, and he was released, but afterwards, the tips of the limbs were uncovered/revealed on him, that is, that the tips of the limbs returned from the release, and he is pure. But if he was declared to be a certified leper with white hair and the hair turned black, and afterwards, the tips of the limbs were uncovered/revealed, that is, the tips of the limbs were restored while being a certified leper and he is pure. But if at the end of the first week or the end of the second week, the tips of the limbs were revealed/uncovered, that is, the tips of the limbs were restored on him while in isolation/quarantine, and he is ritually pure. This is how the explanation of this Mishnah appeared from Sifra/Torat Kohanim. But Maimonides did not explain it this way.
+פרחה במקצתו – in part of the tips of the limbs that were uncovered/revealed.
+טמא – that behold the plague spread.
+פרחה בכולו – after it had blossomed in part of it.
+טהור – that he has blossoming from the impure, but if from the outset after the tips of the limbs were uncovered it blossomed throughout the entire body at one time, he is impure because of spreading. But that which the first clause [of the Mishnah] teaches that if it blossomed in part of his body, he is impure, the same law applies when it blossomed/erupted throughout the body, he is also impure, but it (i.e., the Mishnah) did not use [the phrase] "פרחה במקצתו"/that it blossomed in part of the body other than because it wanted to teach the latter "פרחה בכולו טהור"/it blossomed/erupted in all of his body that he is pure, that is, after it blossomed/erupted in part of his body.
+
+Mishnah 8
+
+מתוך הטהרה טמא – as for example, a person who comes completely white at the outset, and after the isolation/quarantine/being shut up or the declaration of being a certified leper he became pure, if the tips of the limbs returned on him and were uncovered, he is pure, as we explained above (i.e., in the previous Mishnah). But if during a state of cleanness/purity, they returned and became uncovered at one instant, he is impure because of spreading, and that is what it states, that if it blossomed/erupted (the white eruption which causes the leper to be declared clean) at once while in a state of purity, he becomes impure, as we explained in the Mishnah above, that if it his entire body blossomed/erupted at a single instant, he is also impure like [the case of] part of his body blossoming/erupting.
+פטור מן הפריעה ומן הפרימה (he is exempt from the letting the hair grow in neglect and rending his garments – see Leviticus 13:45) – all the while that he is in quarantine/isolation. But whereas he is pure/clean while he is in a state of being a certified leper, he is obligated for letting his hair grow in neglect and tearing his clothing, all the while that he is a certified leper. פריעה ופרימה: His clothing will be torn and his hair in disarray.
+מטמאין בביאה – if they came into the tent, everything that is in the tent is defiled.
+
+Mishnah 9
+
+פרחה בכולו ואח"כ נתגלו בו ראשי אברים – here we are speaking about [the case] that he (i.e., the Kohen) did not manage to declare him a certified leper until it had erupted/blossomed throughout all of his body and uncovered the tips of the limbs, that Rabbi Yishmael compared him to someone who comes in totally white at the outset except for the tips of the limbs, which requires isolation/quarantine/being shut up. But Rabbi Eleazar ben Azariah holds that since whereas it did not erupt/blossom, he (i.e., the Kohen) would declare him to be a certified leper, his law is like a small bright white spot on the skin which has on it quick flesh, for if it had erupted on his entire body and afterwards, the tips of the limbs were uncovered/revealed, he would be impure. And there is more to explain, that even if he had declared him a certified leper with quick flesh and it had erupted throughout all of the body and he had purified him, as Rabbi Yishmael holds, that one does not defile with the reappearance of the tops of the limbs, that one defiles with the reappearance of the tops of the limbs that is after the eruption/blossoming [which causes the leper to be declared clean], where he is pure in the practice of eruption/blossoming, but here, it is not the practice of eruption/blossoming where he is pure, for had there been a diminution of quick flesh from like the size of a lentil, he would be pure.
+
+Mishnah 10
+
+מי שהיה מוחלט – with white hair or quick flesh or spreading.
+לא הספיק להראות לכהן – that the signs/tokens of uncleanness/impurity went away.
+שאילו הראה לכהן – that the signs/tokens of impurity had gone away, he (i.e., the Kohen) would have purified hi, but if after that it flowered/erupted, he was impure, that he would be flowering from a state of being clean/pure. But now, it is for him a flowering from a state of being impure, and he is pure.
+בהרת ואין בה כלום – that there is no sign/token from the signs/tokens of impurity.
+עד שפרחה בכולו טמא – meaning to say, he is required to be in isolation/shut-up/quarantine like one who comes [to the Kohen] totally white at the outset. But if from the outset, prior to it erupting/flowering, he showed it to the Kohen, he would be shut up/put in isolation/quarantine, and at the end of the week when it flowered/erupted, he would be like someone who had a white eruption which causes the leper to be declared clean from within isolation and would be pure.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+השחין והמכוה מיטמאין בשבוע אחד – if in their place (i.e., the boil or the burning) was born/originated the bright white spot on the skin, we shut him up/quarantine/isolate him and at the end of one week if there is white hair or spreading, he (i.e., the Kohen) declares him to be a certified leper, and if not, he releases him. But with quick flesh he is not defiled, for quick flesh requires live flesh, and this is not live flesh since in its place is boils and burning.
+גפת (a pressed hard mass, peat, turf)- refuse of olives, and it is hot on account of itself. And similarly, the hot springs of Tiberias through the heat of their source they are hot and not in consequence of the fire.
+כל שאינו מחמת האש זהו שחין – to include the lead directly from the mine (hot – see Tractate Hullin 8a).
+רמץ (hot ashes, embers) – the ashes of a portable stove on feet (with caves for two pots). And it is hot on account of the fire.
+כל שהוא מחמת האש – and it is hot from the effect of/in consequence of the fire. כל שהוא מחמת האש – to include the heat of the fire.
+
+Mishnah 2
+
+אין מצטרפין – one-half a split [Cilician] bean of boils with one-half a split [Cilician] bean of burning do not combine [to make] a complete split [Cilician] bean.
+ואין פושין מזה וזה – that if a boil and a burning are one next to the other, and in one of them is a bright white spot on the skin the size of a split [Cilician] bean, and he was shut up/isolated/quarantined, and at the end of the week, it spread to its neighbor or on the skin of the flesh, we don’t declare him a certified leper. And similarly, if the bright white spot was on the skin of the flesh and spread to the boil or to the burn, it is not considered spreading.
+היו מורדין – that they didn’t heal properly and the skin did not have a scab on it, and it still produces secretion, we don’t defile it through plagues, as it is written (Leviticus 13:18): “When an inflammation (i.e., boil) appears on the skin of one’s body and it heals.,” but with a burning, it is written (Leviticus 13:24): "והיתה מחית המכוה"/ “and the patch from the burn is a dis-coloration, [either white streaked with rea, or white.]”
+אע"פ שנעשה מקומו צלקת (even though spot became the rough, scabby surface/scar) – that it is recognized that there was a boil there or a burn and it is not equivalent to the rest of the skin of the flesh, nevertheless it is judged like the skin of the flesh, for after it became a strong scab.
+
+Mishnah 3
+
+אמרו לו למה – [why] should he be shut up/put in quarantine/isolated, but it is impossible for him to give rise to a sign/token of impurity?
+לגדל שער אין ראויה – for the palm of the hand one never grows hair ever.
+לפשיון אינה פושה – for boils and burning do not spread on the skin of the flesh (as we saw in the previous Mishnah).
+ולמחיה אינה מטמא – for it is taught in the Mishnah (see Mishnah 1 of this chapter) that with two signs/tokens – with white hair and spreading but not with quick flesh.
+שמא תכנוס (perhaps it will contract) – like a split [Cilician] bean, and when the Kohen will see it at the end of the week he will release him, but after the release, it will return and spread within the boil whose place is like a Sela and he will declare him to be a certified leper.
+אמרו לו הרי מקומה כגריס – meaning to say, that if it the place of the scar/shriveled surface was like a split [Cilician] bean alone and the bright white spot on the skin was in it, why would he (i.e., the Kohen) isolate/quarantine him, but does it not belong to state here that perhaps it will contract and then spread?
+אמר להן לא שמעתי – meaning to say that he (i.e., the Kohen) should also shut him up/isolate him/quarantine him, but I did not hear the reason regarding it.
+אלמד בו – permit me that I will teach a thing regarding this law.
+אם לקיים דברי חכמים הן – if you find a reason to uphold the words of the Sages that stated that it requires isolation/quarantine, say it, but to teach that it doesn’t require isolation/quarantine, do not say it, for I do not set aside what I received from my Rabbis and listen from you.
+שמא יוולד לו שחין אחר חוצה לו ויפשה לתוכו – that boils spread into boils. And this is the Halakha.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+הנתקים (bald, blanched spot) – plagues that are in the head or in the beard are called נתקים, as a result that the hair is torn loose and falls and drops off on account of the plague. But the bald, blanched spots do not become defiled in the four appearances like a plague in the place of flesh, bur become defiled through all of the appearances.
+בשער צהוב – similar to the golden shape.
+דק לקוי קצר (thin - so diseased -sparse that it is short hair) – what the Torah stated (Leviticus 13:30): “[The priest shall examine the affection. If it appears to go deeper than the skin] and here is thin yellow hair in it, [the priest shall pronounce him impure; it is a scall, a scaly eruption in the hair or beard],” the implication of לקוי/diseased – sparse – is that it is short.
+אפילו ארוך – that its implication is not thin, but rather beaten/flattened.
+מה הלשון אומרים – you learn from the language usage of people. When they say, “this reed is thin,” what is its implication? Whether it is diseased that it is short or whether it is diseased that it is long. But there are books that have the reading: "ולא לקוי ארוך"/but it is not diseased that it is long, in astonishment, meaning to say, that perhaps it is so diseased that it is short, but not so diseased that it is long.
+נלמוד מן השער – it is the manner of people when they speak about the hair that it is thin, they say that when it is diseased, it is short, but not on the diseased [hair] that it is long. And the Halakha is according to Rabbi Akiba.
+
+Mishnah 2
+
+מכונס (close together) – two hairs in one place.
+מפוזר – one in the eastern part of the plague and one its western part [of the plague].
+מבוצר (surrounded -of the hair in the flesh affected by the eruption) – that the hair in the middle of the bald, blanched spot on the head, like a fortress that is in the middle of the city.
+הפוך – that the hair was turned to yellow because of the bald, blanched spot in the head, as for example, that the bald, blanched spot in the head preceded the hair.
+ושאינו הפוך – that the yellow/golden hair preceded the bald, blanched spot in the head.
+שאין שער אחד מציל מידו – that if there is in the plague two white hairs, even filled with black hairs, they don’t protect (on the two) white hairs that they should not be defiled. But the yellow/golden hair, if there is with it [two] black hairs, it does not defile. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 3
+
+הצומח – black hair that grew in the bald, blanched spot on the head.
+מציל מיד שער צהוב ומיד פשיון – that if he had been declared a certified leper through golden hair or with spreading, and two black hairs grew, he is pure.
+בין מכונס – that both of them are in one place.
+בין מפוזר – one to the east of the plague and one to the west [of the plague].
+והמשואר – that the two black hairs preceded those for the bald, blanched spot on the head, as for example, if the hair of his head or his beard had been torn loose like a split [Cilician] bean, there remained within the bald, blanched spot two black hairs.
+מבוצר (of the hair in the flesh affected by the eruption – are cut off) – if they are cut off in the middle of the bald, blanched spot on the head, they protect. But if they stand from the side, they do not protect.
+עד שיהא רחוק מן הקמה – until there would be these two hairs [of the same color] far from the hairs that surround the bald, blanched spot on the head (or beard) like the measure of two hairs. But the hairs that are around the bald, blanched spot [on the head] are called קמה/standing, and when these hairs are two hairs distant from the standing hairs, they are considered like they are an eruption surrounded with sound flesh within the plague.
+אחת צהובה ואחת שחורה – with the golden [hair] that preceded the bald, blanched spot, there wasn’t a token/sign of defilement, it is necessary for him (i.e., the Tanna/teacher of the Mishnah) to state that they don’t combine with the black hair to protect from the golden hair and from the spreading. But our anonymous Mishnah is according to Rabbi Eliezer ben Yaakov who stated nearby ahead (see the next Mishnah), that the golden hair that preceded the bald, blanched spot on the head does not defile and it does not protect.
+
+Mishnah 4
+
+רבי יהודה מטמא – as it is taught in the Mishnah above (i.e., Mishnah 2 of this chapter) that Rabbi Yehuda defiles already turned (i.e., its color) or not turned.
+ר' אליעזר בן יעקב אומר לא מטמא ולא מציל – Rabbi Eliezer ben Yaakov and Rabbi Shimon explain the matter of the first Tanna/teacher (in the second Mishnah) that they brought it pure, Rabbi Eliezer ben Yaakov holds that it is pure, for the first Tanna/teacher to state that it doesn’t defile, but it doesn’t protect. But Rabbi Shimon holds that it is pure and protects as he states, but above, we made the legal decision that the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+כיצד מגלחין את הנתק – at the end of the first week (to his isolation/being shut up/quarantined) that it did not spread and did not give rise to golden hair (as it is written – Leviticus 13:33 – “the person with the scall shall shave himself [but without shaving the scall; the priest shall isolate him for another seven days]).”
+היה מגלח חוצה לו – he shaves around the bald, blanched spot [on the head or in the beard].
+ומניח שתי שערות – as it is written (Leviticus 13:33): "והתגלח ואת-הנתק לא יגלח"/ “the person with he scall shall shave himself, but without shaving the scall,” for what does he have in it? For hasn’t the hair already been torn loose and fallen out? But rather, near the bald, blanched spot (i.e., the “scall”) he doesn’t shave, that he leaves around the bald, blanched spot two hairs from every side, it is found that the bald, blanched spot (i.e., the scall) is surround by hair like a crown.
+החליטו בשער צהוב – and after he was declared a certified leper through it, the golden hair went away and after that came back.
+וכן בפשיון – that the golden hair did not return but rather that it spread, whether this (i.e., golden hair) or that (i.e., spreading), he is a certified leper like he was.
+בתחלה בסוף שבוע ראשון – meaning to say, this law that we stated is in effect whether he was declared a certified leper with the golden hair when he was brought to the Kohen, whether he was declared to be a certified leper with golden hair at the end of the first week, or at the end of he second week, or after the release, as for example, it remained unchanged for two weeks and he was released, but after the release, two yellow hairs appeared and he was declared a certified leper. But in all of them, [if] the golden hair went away and then returned, or that it didn’t return but the scall/bald, blanched spot, he is as he was.
+החליטו בפשיון – as it was explained that he was declared a certified leper with the golden hair, such one explains his being declared a certified leper through spreading. But here, with spreading, we don’t have this reading at the beginning, for the spreading does not defile other than after isolation/being shut up.
+
+Mishnah 6
+
+שני נתקים זה בצד זה – and there is in each of them a like a Cilician split bean. For with bald, blanched spots (i.e., scalls), we require like the size of a split [Cilician] bean, as it is written (Leviticus 13:31): “But if the priest finds the scall affection”/נגע הנתק – and an analogy is made between נגע/plague and נתק/bald, blanched spot on the head (or on the beard), just as the plague is like the size of a split [Cilician] bean, so even the bald, blanched spot on the head (or on the beard) is like the size of a split [Cilician] bean. But if two bald, blanched spots/scalls are placed one next to the other and there is a line of hair that separating the two bald, blanched spots/scalls, and divides it into two like a partition that separates.
+נפרץ – the hair of that line/row [that separates them].
+במקום אחד – at the end of the first week of isolation/being shut up/quarantine or at the end of the second week or after the release.
+טמא – for the bald, blanched spot/scall had spread.
+בשני מקומות – that line/row that separated below and above and remained from that line/row two hairs in the middle.
+טהור – for they (i.e., of the hair affected by the eruption) are surrounded and protected.
+כמה תהא הפרצה – if in the two places they were separated, the measurement of the gap in the place of the two hairs, and thusly the hairs are considered be surrounded.
+ואם במקום אחד נפרצו טמא – even if it was severed/broken off like the size of a split [Cilician] bean, it is impure, for the black hair is not surrounded and gathered in within the plague, since it is not severed in -two places.
+
+Mishnah 7
+
+זה לפנים מזה – as for example, if a bald, blanched spot/scall in the head [or in the beard] is like a split Cilician bean squared, and a row/line of hair completely surrounds it, except for that row/line that surrounds the bald, blanched spot/scall like [the size of] a split [Cilician] bean all around it, that, a strip of scall the width of a lentil surrounds the row of hair, and this is the measurement of the scall that surrounds the hair in the flesh affected by the eruption.
+נפרץ ממקום אחד טמא – the inner part, for the black hair at its side and which is not surrounded inside it. But the outer part is pure, for there are black hairs that are surrounded inside it.
+משתי מקומות טהור – the inside and all the more so, the outside, that both of them were made into one scall, and within them are two black hairs which are surrounded.
+כמה תהא הפרצה – from the two places and it will be pure, the place of the two hairs.
+נפרץ ממקום אחד כגריס טהור – for we have said (in the previous Mishnah), that if it was separated in one place, it is impure, that is, with less than a split [Cilician] bean. But after it was severed/broken off like a split [Cilician] bean, even in one place, the two scalls became one, and the hair that remains are surrounded.
+
+Mishnah 8
+
+ובו שער צהוב טמא – golden/yellow hair defiles, whether at the beginning [or] whether at the end of the first week, whether at the end of the second week,[or] whether after the release.
+נולד בו שער שחור טהור – if it (i.e., the two black hairs) grew after the bald, blanched spot in the head [or the beard] even though they are not an eruption surrounded with sound flesh. But if it is a remainder, especially an eruption surrounded with sound flesh, that is distant by two hairs from the standing flesh of the head as we have stated.
+אע"פ שהלך לו שער שחור טהור – for since the golden/yellow [hair] has been purified, it further does not defile, even though the black [hair] fell out, but, if he was declared a certified leper through spreading and the black [hair] came and purified the spreading and afterwards, the black [hair] went away, the spreading returns and defiles, or that it spread and contracted and then once again spread, we don’t say since the bald, blanched spot [in the head] became pure it does not defile.
+כל נתק שטהר שעה אחת – whether that he was declared a certified leper through spreading and it contracted, or that black hair came and purified him, whether he was declared a certified leper with golden/yellow hair and black hair came and purified him and afterwards the black [hair] went away, or what that had contracted returned and became a bald, blanched spot, again this bald, blanched spot is not defilement forever, even though that we hold that the tokens/signs of his uncleanness, such as golden/yellow hair and spreading, and we don’t have need with these that already is purified with black hair, but even if it spread after the black went away or that other yellow/golden hair grew in it, since the bald, blanched spot was purified already, it further has no uncleanness.
+ר' שמעון אומר כל שער צהוב שטהר שעה אחת – as for example, this that refers to at the time when the black [hair] comes, it has no uncleanness forever. But if after the black [hair] came, yellow/golden hair appeared in the bald, blanched spot or it spread afterwards, it is impure, for we don’t say that every bald, blanched spot that is purified. And the Halakha is according to the first Tanna/teacher [of the Mishnah].
+
+Mishnah 9
+
+וניתק כל ראשו – that the bald, blanched spot spread throughout the head, whether that he was certified as a leper with golden hair, whether he was certified as a leper through spreading.
+טהור – that in all of it, spreading all over purifies (see Tractate Negaim, Chapter 7, Mishnah 5 and Chapter 8, Mishnayot 1 and 2). And from where do we learn that spreading throughout purifies in the head, as it is written (Leviticus 13:40): "ואיש כי ימרט ראשו קרח הוא טהור הוא"/ “If a man loses the hair of his head and becomes bald, he is pure.” Regarding the beard, from where do we learn [that the same is the case]? The inference teaches us: "ואיש"/if a man – to include the beard. But if the bald, blanched spot comes throughout at the outset, he is not pure, that just as if it turns all white at the beginning, he is not pure with regard to the bright white spot on the skin.
+אין מעכבין זה את זה – if there was a bald, blanched spot on his head like the size of a split [Cilician] bean and afterwards all of his head became torn loose, even though the beard was not torn loose, he is pure. And similarly, when there is white spreading all over in the beard, but it doesn’t spread all white in the head, he is pure, for they do not hinder one another.
+ודין הוא – that they do hinder.
+שיש דבר אחד מפסיק ביניהן – that the hair of the head and of the beard that they do not become defiled with the bright white spot on the skin that intervenes between the skin of the face to the rest of the body. But the skin of the face and the rest of the body do hinder each other, for all that is appropriate to be defiled through the plague of the bright white spot on the skin hinders the eruption of the bright white spot on the skin which causes the leper to be declared clean.
+אין מצטרפין זה עם זה – in the place that the head and the beard join together. If a half of a split [Cilician] bean was to originate in this one (i.e., the head) and a half of a split [Cilician] bean was to originate in that one, they do not combine.
+ואין פושין מזה לזה – if there is a bald, blanched spot the size of a split [Cilician] bean on the head near/adjacent to the beard, and at the end of the first week or at the end of the second week or after the release, it spread on the beard, it is not considered spreading.
+מן הפרק של לחי – [from the joint of the] upper [jawbone]. He pulls/stretches a thread from ear to ear, all that is from the thread and above is the head, and all that is from the thread and below is the beard.
+פיקה של גרגרת (thyroid cartilage/Adam’s apple) – the top of the thyroid cartilage begins to protrude and go downward, and the flesh that surrounds the thyroid cartridge from outside is called פיקה /protruding cartilage.
+
+Mishnah 10
+
+הקרחת והגבחת ( a leprous affection on the back of the head – making it bald -from the crown sliding backwards; leprous affection on the front of the head making it bald- from the crown sliding down forward to where the hair begins) – both of them are in the head, but from where the slanting of the skull and backward is called קדקוד/the skull, opposite his face is called גבחת/the front of the head, as it is taught in the Mishnah nearby (i.e., in this Mishnah. And they are not like bald, blanched spots in the head, for the bald, blanched spots return and grow hair, but the leprous affection on the back of the head and the leprous affection on the front of the head do not return/come back and grow hair.
+מיטמאות בשני שבועות – as it is written (Leviticus 13:43): "כמראה צרעת עור בשר"/ “like the leprosy of body skin in appearance, just as the body skin is in two weeks, so too here (i.e., with baldness of the back or front of the head) in two weeks.
+ובמחיה ובסיון – as it is written (Leviticus 13:42): “[But if a white affection streaked with red appears on the bald part in the front or at the back of the head,] it is a scaly eruption that is spreading over the bald part in the front [or at the back of the head].”/"צרעת פורחת היא בקרחתו" . [The word] צרעת/affection – teaches that it defiles through quick flesh; [the word]פורחת /spreading, teaches that it defiles through spreading; [the word] "היא"/that it, teaches that it does not defile with white hair.
+נשם (a medicine which produces depilation) – it is a drug that the person who consumes it does not grow hair, and the person who smeared it does not grow hair.
+מכה שאינה ראויה לגדל שער – as for example a large would where the flesh becomes a rough, scabby surface/a scar.
+פיקה של צואר (protruding cartilage of the neck) – this is the first vertebrae of the neck.
+ואין פושות מזו לזו – from the leprous affection on the back of the head to the leprous affection on the front of the head or from the leprous affection on the front of the head to the leprous affection on the back of the head.
+אם יש שער – that interrupts between them between the leprous affection on the back of the head and the leprous affection on the front of the head. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+כל הבגדים – to include the clothing of slaves and women and minors, and even of a resident alien/גר תושב. But as long as they (i.e., the clothing) are from wool or flax, as it is written (Leviticus 13:47): “[When an eruptive affection occurs] in a cloth of wool or linen fabric/"בבגד צמר או בבגד פשתים", clothes of wool but there is no flax in them, but not clothing of something else.
+יראו בתחילה – even with a plague that was in them prior to their coming into the hand of an Israelite. For this cloth is fit for plagues, but that the domain of a heathen hinders it, therefore the days that there was a plague in them while it was still in the domain of a heathen do not count from the number, but when it came into the domain of a Israelite, it should be examined at the outset.
+עורות הים אינן מיטמאין – as it is written (Leviticus 13:48): "לפשתים ולצמר או בעור"/ “[in the warp or in the woof] of the linen or the wool, or in a skin [or in anything made of skin],” just as wool and flax are a species that grows on the land, even skin from a species that grows on the land.
+חיבר להן – to the skins of fish that grow from the sea.
+מן הגדל בארץ אפילו חוט אפילו משיחה – and as long as they attach it in the manner of its attachment, with two stitches or more.
+
+Mishnah 2
+
+שטרפן (that were hackled/combed)- that were mixed and he made cloth from them.
+אם רוב מן הגמלים וכו' - that the wool of the sheep is abolished/suspended in the majority [of the camel’s wool].
+מחצה למחצה – that the wool of camels is like the wool of sheep in equal shares.
+וכן הפשתן והקנבוס שטרפן זה בזה – and he made of them cloth, their law is like the law of the wool of camels and the wool of sheep that were hackled.
+
+Mishnah 3
+
+הצבועים – even at the hands of Heaven.
+הבתים בין צבועים – even at the hands of man.
+העורות כבתים – and even if they are colored at the hands of man become susceptible to uncleanness through plagues. But the Halakha that colored clothing is not susceptible to uncleanness and even at the hands of Heaven, as it is written (Leviticus 13:47): [“When an eruptive affection occurs in] a cloth of wool or linen fabric,” / "בגד צמר או בבגד פשתים", just as linen/flax is like its creation, even wool is like its creation. And it is written (Leviticus 13:48): “[In the warp or in the woof] of the linen or the wool, [or in a skin or anything made of skin],” just as flax/linen is white, even wool is white, and the colored skins made by man do not become susceptible to uncleanness through plagues, but at the hands of Heave, they do become susceptible to uncleanness through plagues, according to the words of Rabbi Shimon.
+
+Mishnah 4
+
+ששתיו צבוע – its warp is colored, but that which is colored is not susceptible to uncleanness.
+וערבו לבן – but if we follow after the woof which is white, it is susceptible to uncleanness.
+הכל הולך אחר הנראה – with undefined clothing the woof is seen, [whereas] with mattresses and bolsters, the warp is seen. But everything is according to the artisanry.
+ירקרק – the palest of the pale (green) colors (see Leviticus 13:49 and 14:37).
+אדמדם – the red that is among the reddish, meaning to say, that the appearance of the greens and the redness/reddish color in them is very strong. ירקרק/palest of pale green is like the wing of a peacock and like the long and thin foliage of a palm branch (that is prickly). אדמדם/red that is among the reddish is like the nice crimson of the blood.
+היה ירקרק כגיסת ולסוף שבוע פשה אדמדם אצל ירקרק: 
+נשתנה ופשה – as for example, that it was at the outset palest of pale green like a split [Cilician] bean, and at the end of the week, it spread and became large like a rock, but whether it was the starting point of leprosy or whether its spread was red that is among the reddish.
+נשתנה ולא פשה – at the beginning it was like a split [Cilician] bean of pale green color and at the end like a split [Cilician] bean of reddish color.
+כאילו לא נשתנה – and that which spread requires burning, and that which did not spread, we shut up/isolate/quarantine for a second week.
+יראה (בתחלה) – that it is considered as if it hanged to another plague. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+העומד – unchanged at the end of the first week, that it didn’t spread nor did its appearance become dim/faint.
+יכבס – the place of the plague and isolate/quarantine him.
+העומד בשני – at the end of the second week it didn’t become dim/faint nor did it spread, [it should be burned].
+הפושה בזה ובזה – at the end of he first week or at the end of the second week.
+הכהה בתחילה – when it was brought to the Kohen and he saw it but prior to his isolating/quarantining him, it became faint.
+יכבס ויסגיר – as if it became faint at the end of the first week.
+הכהה – that it was at the beginning a strong greenish color or reddish color, and it became medium green or medium red.
+אינו זקוק לו (it is not subject to it) – it is not necessary to isolate/quarantine him, and he is pure. And the Halakha is according to the Sages.
+הכהה בראשון יכבס ויסגיר – it is as if it did not grow faint.
+הכהה בשני – that at the end of the second week, he found it that it had become faint.
+קורעו ושורף מה שקרע, וצריך מטלית – the language of a patch/טלאי (see Joshua 9:5: “they had worn-out, patched sandals on their feet, and threadbare clothes on their bodies”). A piece of cloth in place of the ear, as it is written (Leviticus 13:57): “And if it occurs again in the cloth – [whether in warp or in woof – or in any article of skin],”/"ואם תראה עוד [בבגד או-בשתי או-בערב או כבל-כלי-עור]" , but [the word] “again” is none other than in its place, which teaches that one covers it with a patch.
+רבי נחמיה אומר כו' – but the Halakha is not according to Rabbi Nehemiah.
+
+Mishnah 6
+
+חזר הנגע לבגד – in another place from the cloth, but not upon the patch that he placed on the place of the tear.
+מציל את המטלית – when he burns the entire cloth, as it is written (Leviticus 13:57): "ואם תראה עוד"/”And if it occurs again [in the cloth – whether in warp or in woof – or in any article of skin],” and he burns the cloth. [But] he saves the patch, that patch that he put on the place of the tear he saves, and he doesn’t burn it with the cloth.
+חזר למטלית – o that place that he attached to it.
+שורף את הבגד – as if it returned to the cloth itself. But the patch does not require burning, but rather if it is three [handbreadths] by three [handbreadths], he isolates/quarantines it, and if it remained unchanged two weeks or it spread in the first week, he burns it. But if it is less than three [fingerbreadths] by three [fingerbreadths] it is not susceptible to uncleanness by plagues.
+הטולה מן המוסגר – that he made a patch from the piece of cloth that had been in isolation on the pure/clean cloth. And the isolated one is called to a cloth that remained unchanged in the first week but in the second became pale/dim, that he tears out from it the plague and burns what he tore, but the rest of the cloth is called מוסגר/isolated/quarantined.
+חזר הנגע לבגד – that is isolated/quarantined. That this piece that was taken from it which is now a patch for a pure cloth, even though the cloth that is isolated/quarantined requires burning, as it is written (Leviticus 13:57): "ואם תראה עוד בבגד"/”And if it occurs again in the cloth.”
+מציל את המטלית – that is this patch that was taken from it and attached on to a pure/clean cloth, we save/protect it and we don’t burn it with the quarantined/isolated cloth.
+חזר – the plague.
+למטלית – to this piece that was taken from the isolated/quarantined [cloth].
+ישרף – the quarantined [cloth] in every place that it is , as if it was the piece that was attached to it. And that piece may serve he second cloth that is attached to it. בסימנים – that it is shut up/isolated/quarantined with the second cloth. For the law of the second is as if the plague is in it, whether in regard to isolation, or whether in regard to burning and washing and every matter. But after it served the second cloth, even if the plague went away completely from the piece, it (requires burning, for when the plague returned from its outset, it was already required burning.
+
+Mishnah 7
+
+קייטא – clothing that it is customary to wear in the days of the heat. The Aramaic translation of קיץ/summer is summer/קייטא. But it appears to me that it is the Roman language that calls the dress of a woman KUTYA.
+שיש לו פספסין (that it has stripes)- striped/speckled in many colors, white and green and black and similar to those. [The word] פספסין – is the language of פס יד/the palm/the hand from the wrist to the tip of the finger, that the wrist is from the white cloth and the wrist is from the cloth of color.
+ולבנים פושים מזה לזה – from [one] white [garment] to [another] white [garment]. But even though the colored part interrupts, it is considered spreading. For spreading far defiles with like the size of a split [Cilician] bean.
+והרי הוא פספס יחידי (And lo, it is a distinctive check?) – meaning to say, if he didn’t have in it other than one speckled white area and all the rest are speckled colored. Does it require isolation or not because it lacks to where it would spread?
+אמר להן לא שמעתי – meaning to say, I received from my Teachers/Rabbis that it requires isolation, but they did not explain the reason why.
+אלמד בו – meaning to say, permit me to state before you a reason for the matter.
+אם לפרש דברי חכמים הן – that you will not contradict what I have received [from my Rabbis].
+שמא יעמוד שני שבועות – that even though he lacks in what manner it will spread, it is able to come to uncleanness, for if it remains unchanged for two weeks.
+הפסיון הסמוך – that it spreads adjacent to/near the starting point of the leprosy.
+הרחוק – that the starting point of the leprosy is at one end of the cloth and the spreading is at the other end.
+והחוזר – as for example, that it became dim/pale in the second [week] that he tears it and burns what he tore, as it is written (Leviticus 13:57): "ואם תיראה עוד בבגד...ושרף [באש תשרפנו את אשר-בו הנגע]"/And if it occurs again in the cloth [whether in warp or in woof – or in any article of skin, it is a wild growth; the affected article] shall be consumed in fire.” (Bartenura does NOT accurately quote the verse as he has the word "ושרף"/and he shall burn – which does not appear in the text of the Torah.). And this is that which returns, and its measurement is like that of a split [Cilician] bean.
+
+Mishnah 8
+
+השתי והערב – [the warp and woof] of wool, that is recognized whether warp to woof,that the warp is thin and the woof is very thick.
+השתי מישלק – as it is written (Leviticus 13:47-48): “in a cloth made of wool or linen fabric. In the warp or in the woof of the linen or the wool,” just as the cloth, when its work was completed, even the warp and the woof, when their work is completed. But the first Tanna/teacher holds, or with the warp, the matter was interrupted.
+משישלק – in boiling water. But there are books that have the reading "משישלה", meaning to say that when they would be pulled/drawn out and transfer it from the dyer’s kettle when they boil them in it to whiten them.
+והאונין של פשתן (bundles of wet flax) – bundles of yard of flax. But because the flax is not recognized between warp and woof like wool, because of this, there is no division in them between warp to woof.
+משיתלבנו – that they place them in the oven so that they will heat up with the vapor of the oven and they be whitened/bleached there.
+פקעת (coil of thread) – wood that the women surround the yarn from the reed used as a spindle into it.
+כדי לארוג ממנה שלש על שלש – in order that there be there the measurement to make all of the cloth of three fingerbreadths by three fingerbreadths from it, also the warp [and] also the woof, as it is taught [in the Mishnah], “and even it is all warp, even if all of it is woof.”
+היתה פסיקות (broken threads) – that the threads in the coil of thread were broken, there is no attachment. But if they are knotted, there is attachment.
+אפילו פסיקה אחת – that there isn’t throughout all of the coil of thread other than one tear and he knotted it, it is not an attachment. But the Halakha is not according to Rabbi Yehuda..
+
+Mishnah 9
+
+המעלה מן הפקעת (one who winds thread from one coil to another) – sometimes when women make a coil of thread a cubit [in length] or two cubits [in length], and rolls and surrounds from one to the other to make a large coil, if before she winds all of it, a plague appears on one of them, and the thread fastens them, the second is pure.
+סליל (shuttle containing the spool) – a hallow piece of wood like a species of a reed that they fasten upon it the yarn.
+כובד העליונה (the upper beam from which the warp depends) – two round pieces of wood that the weaves attach on them their warp and rolls them, and the plague appears on the one beam.
+השני טהור – that it was not an attachment.
+וכן שני דפי לחוק (and similarly, the two wings of a shirt) – also are not an attachment. And they are not similar to tour shirts that we cut and attach to it the sleeves and the other pieces with a stitch of a complete attachment, for that is definitely considered attaching as if it is one cloth, but we are speaking that they are not attached all that much.
+בנפש המסכת (the woof of the standing loom) – the thread of the woof that enters into the warp like the soul into the body, and until that settles on their defined place near that which is woven it is like the warp to combine with it to a plague like a split [Cilician] bean. Alternatively, at the outset, when he weaves in it the two portions of he web produced by passing the spool with the woof across the warp prior to weaving in it three [fingerbreadths] by three [fingerbreadths].
+בשתי העומד (the standing warp) – they are the threats of the warp that are between the upper beam and the lower beam, the roller on which the web is wound as it advances, that stands there to be woven and to anoint them the threads of the woof. And this comes to tell us that it does not say that each and every thread stands on its own and that it doesn’t have the width of a split [Cilician] bean, but rather all of it is attached one to the other. But if a plague (also) appears on this side, it is impure on the other side.
+אם היה רצוף (if he warp – on the loom – is joined closely – the threads being properly arranged) – that the threads are joined closely one next to the other like a cobweb/block pavement, for such is the manner of the weavers to arrange them so that their weaving is corresponding, then it is considered attachment. But if not like this, we view each thread as if it stands on its own and it is not an attachment. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 10
+
+נראה – the plague. בשתי העומד האריג טהור (the standing warp, the web is clean/pure) – for he will not weave any further in the future.
+השתי העומד טהור – that is what he doesn’t plan to cut from the warp with that which is woven (i.e., the web).
+הנימין (fringes) – threads that are the top of the sheet and at its bottom.
+מציל את האומריות (it protects the bordered garment/hems) – the rim of the cloth. That he doesn’t burn it, as it is written (Leviticus 13:52): "ושרף את-הבגד [או את-השתי או את-הערב] בצמר או בפשתים"/ “the cloth – [whether warp or woof] in wool or linen, [or any article of skin-in which the affection is found,] shall be burned, [for it is a malignant eruption; it shall be consumed in fire],” to teach you that they don’t burn the hems with them.
+ואפילו הן ארגמן – that you should not say that it doesn’t protect other than when the hims are of a different species that doesn’t defile with plagues as for example, of silk or of gold, which comes to teach us, that even if they are of purple [wool] which is colored wool it protects.
+
+Mishnah 11
+
+כל הראוי ליטמא טמא מת – with wool or flax or with skins.
+אע"פ שאינו מיטמא מדרס – such as a cloth of three [fingerbreadths] by three [fingerbreadths], that is not defiled by threading until it has three handbreadths by three handbreadths, and it becomes susceptible to be defiled through contact with a corpse, and all the more so, that everything that becomes susceptible to become defiled through treading becomes susceptible to become defiled through plagues, as long as it is white things that are not colored.
+קלע של ספינה ווילון וכו' (sail of a ship and a curtain/veil) – all of these are considered that they are susceptible to be defiled through corpse uncleanness but they are not susceptible to be defiled through treading.
+שביס (woolen band with which the hairnet is fastened) – it is the language of “the fillets and the crescents” that is written in Isaiah (3:18).
+וגלגלון (girdle of net-work, bandage, wrap) – a belt that they gird him with.
+סגוס (a coarse woolen blanket – mentioned usually as a mates to sleep on) – a very thick cloth and it is alike a cloak/cover of hair.
+באריג ובמוכין (on the web and on a soft spongy substance/hackled wool, rag) – on the body of the cloak/cover of hair and on the hairs that protrude from it. And the Halakha is according to Rabbi Eliezer ben Yaakov.
+החמת והתורמל (the waterskin and the shepherd’s leather wallet) – vessels of leather, and they tie them and the leather is folded in the place of the knot, and the plague is in its folds is not seen unless the leather is spread out. And for this it is taught [in the Mishnah]: "נראין כדרכן"/and they are examined in their usual way, meaning to say, that they don’t spread them out, but rather he (i.e., the Kohen) sees it as such as it is . the waterskin, and leather bottle/skin. The תורמל – is like a kind of large leather pocket that the shepherd places his belongings into it.
+מתוכו לאחוריו ([and it spreads] from its inside to its outer surface) – if from the outset the plague appears from in its insides, and he was shut up/quarantined, and at the end of the week, the plague appears on its outer surface, it is considered spreading. But n the Tosefta (Tractate Negaim, Chapter 5, Halakha 5:14) it implies, that we are speaking here especially with hides but not with clothing.
+
+Mishnah 12
+
+בגד מוסגר – that had in it a plague and it became dyed, and the plague is not recognized in it.
+כולם טהורים – that which is definite it defiles, but it doesn’t defile that which is doubtful.
+ועשאו מוכין – small tears that are less than three [fingerbreadths] by three [fingerbreadths], but they were not separated completely.
+כולן טמאין – that since it is joined to defilement/uncleanness, the doubt does not purify it.
+טמא ואסור הנאתו – for it requires burning.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+כל הבתים and especially in the Land of Israel, as it is written (Leviticus 14:34): “[and I inflict an eruptive plague] upon a house in the land you possess.”
+חוץ משל נכרים – if they purchased a chouse in the Land of Israel. For such is implied, "אחוזתכם"/[in the land] you possess (Leviticus 14:34) is susceptible to be defiled by plagues, but the possession of heathens is not susceptible to be defiled by plagues. And just as their possession is not susceptible to be defiled by plagues, so their clothes and their bodies are not susceptible to be defiled by plagues.
+יראו בתחילה – and the days that there was a plague in them all the while that they were in the hands of the heathens, do not count from the total amount.
+בית עגול – that have no corners.
+טריגון (triangular) – that they have three corners. [The number] “three” in the Roman language is TREI. And the same law applies concerning a house that has six corners or five.
+אינו מיטמא בנגעים – for concerning plagues, it is written (Leviticus 14:37 and 14:39): "קירות", "קירות" (Leviticus 14:37: "והנה הנגע בקירת הבית"/the plague in the walls of the house; Leviticus 14:39: "והנה פשה בקירת הבית"/ “[if he sees that] the plague has spread on the walls of the house) twice – and the minority/the least of [this plural] is two, hence four.
+ובאסקריא (mast, yard – where the captain sits for looking out, raft) – it is the mast/yard of a ship. But there are books that the reading אכסדיא/raft and hey are the beams that they tie together and place them in the rivers and in the sea. And in the language of the Bible, they are called רפסודות (2 Chronicles 2:15): “[We undertake to cut down as many trees of Lebanon as you need, and deliver them to you] as rafts by sea to Jaffa; you will transport them to Jerusalem.”/"רפסדות על-ים יפו ואתה תעלה אתם ירושלם".
+אינן מיטמאין בנגעים – as it is written (Leviticus 14:34): "בבית ארץ [אחזתכם]"/upon a house in the land that you possess”, until the house will be attached to the ground.
+על ארבע קורות – like or on four beams. For the house was built on top of beams.
+אפילו על ארבעה עמודים – for the pillars are attached to the ground and they are considered four corners to the house and the roof that is upon them is susceptible to being defiled through plagues and even though it is open from all of its sides.
+
+Mishnah 2
+
+בית שאחד מצדדיו – one of the four walls is covered with marble MARMARA.
+בסלע – a rock which is there from the Six Days of Creation.
+בלבנים – that are made in a kiln/furnace.
+בעפר – that the wall is made from clods/handfuls of earth.
+טהור – that we require that the four walls of the house will be susceptible to uncleanness through plagues, but if one of the walls is made of something that is not appropriate to be made unclean, as for example, all of these that we have mentioned (i.e., stone, bricks, dirt), the house is clean.
+בית שלא היו בו אבנים ועצים ועפר – all three of them, but rather, one of them was in it, and the plague appeared in that one, it is pure. For we require that it be appropriate to be made susceptible to uncleanness prior to seeing the plague.
+עד שיהיו בו אבנים ועצים ועפר – as it is written (Leviticus 14:45): “[The house shall be torn down - ] its stones, and timber and all the coating on the house –[and taken to an impure place outside the city].”
+
+Mishnah 3
+
+עד שיראה כשני גריסים – as it is written (Leviticus 14:37): "וראה את-הנגע והנה הנגע בקירת הבית"/ “If, when he examines the plague, the plague in the walls of the house,” it teaches that the it is not the plagues of plagues of the house do not make it susceptible to uncleanness, until there will appear like [the size of] two split [Cilician] beans.
+או על אבל אחת – and that is the reason that Rabbi Yishmael stated four stones, for the four walls of the house, for each wall has one stone. But for Rabbi Akiba who stated, until that there should appear like [the size of] two split [Cilician] beans on two stones, not on one stone, for not less than eight stones, as each wall has two stones.
+רבי אליעזר בר' שמעון אומר כו' – the reason of Rabbi Eliezer the son of Rabbi Shimon [Tractate Sanhedrin 71a] as it is written (Leviticus 14:37): "קיר" (i.e., "ומראיהן שפל מן-הקיר"/that appear to go deep in the wall) and it is written (Leviticus 14:37): "קירות" (i.e., "והנה הנגע בקירת הבית" /the plague in the walls of the house is found), What is a wall that is like multiple walls? He would say that this the corner, and in each wall, we require the measure of a plague, and that is like the split [Cilician] bean squared on each one. But the Halakha is according to Rabbi Akiba.
+
+Mishnah 4
+
+עצים – as we have stated (see Mishnah 2 of this chapter, that a house is not susceptible to be unclean until it has wood in it, how much [wood] will be in each and every wall. כדי ליתן תחת השקוף (as much wood as is needed to place under an arch/lintel – to keep it in shape)- thus it needs for each and every wall.
+שקוף – place that the door arches/bends upon it, and they regularly place wood under it.
+סנדל לאחורי השקוף – the regularly place wood for the back of the lintel to protect it, and it is called aסנדל /sandal [support] , like that the sandal protects/supports the foot. שקוף/arch or lintel, is called whether of the opening [of the house] or the window.
+פצים (boards – the board nailed against the wall to form a door-frame/door-post) – it the language of chips and tears. Like (Psalms 60:4): “You have made the land quake; You have torn it open.”/"הרעשתה ארץ פצמתה".
+קירות האבוס (walls of cattle stall) – of cattle.
+וקירות המחיצה – of [courtyards), gardens and orchards.
+אין מיטמאין בנגעים – as it is written (Leviticus 14:37): "בקירת-הבית"/in the walls of the house, but not the walls of the cattle stall nor the walls of the partition.
+ירושלים וחוצה לארץ אינן מיטמאין בנגעים – as it is written (Leviticus 14:34): "בבית ארץ אחוזתכם"/in the land you possess, but outside the Land is not your possession, and Jerusalem also was not divided among the tribes.
+
+Mishnah 5
+
+לא יגזור (will not decisively rule) –the judge will not make a legal ruling to state that it is a definitive plague, from as it is written (Leviticus 14:35): "[ובא אשר-לו בבית והיגד לכהן לאמר] כנגע נראה לי בבית"/ “[The owner of the house shall come and tell the priest, saying,] ‘Something like a plague has appeared upon my house,’” but it is not written [a definitive] נגע/plague (but rather, something like a plague).
+אפילו חבילי עצים (and even bundles of wood) – which are not included in the uncleanness, one must remove. But as it is written (Leviticus 14:36): "ולא יטמא כל-אשר בבית" / “so that nothing in the house may become unclean,” that implies that the All-Merciful was stringent regarding uncleanness, Rabbi Yehuda holds that this is a matter on its own , to inform us that vessels that were initially also defiled, if he left them. But the Halakah is not according to Rabbi Yehuda.
+עסק זה לפינוי – in astonishment, and to busy himself to empty out the house, Scripture needed that you must remove things that are not susceptible to receive defilement, by force, Scripture does not come to expound other than like Rabbi Meir expounds that the Torah has compassion on the money of Israelites.
+פכו (his cruse) – the language of small cruses.
+תפיו (to set upon for cooking/ewer) – a place that one makes and cooks on it his dishes, as for example, an earthenware oven and [an earthenware] double stove that ae susceptible to become unclean. But there are books that have the reading טפיו/his stand for a portable oven/dripping, and it is a very small earthenware vessel that the liquid does not leave from it other by constant dripping. And all of these do not have purification in a Mikveh.
+וא"כ על של רשע – that the plagues come on account of gossip/evil talk.
+
+Mishnah 6
+
+אינו הולך לתוך ביתו – as it is written (Leviticus 14:38): “The priest shall come out of the house [to the entrance of the house, and close up the house for seven days].” It is possible that he would go to his house and shut it up, the inference teaches us (Leviticus 14:38): “to the entrance of the house”/"אל-פתח הבית", or on the entrance of the house, it is possible that he would stand underneath the lintel and shut it up, as the inference teaches us (Leviticus 14:38): “The priest shall come out of the house”/"ויצא הכהן מן-הבית" until he uproots from everything in the house (see also Tractate Nedarim 56b and Hullin 10b).
+ולא סיד מכל מקום (and not lime from any place) – as it is written (Leviticus 14:42): “and take other coating ]and plaster the house[”/"ועפר אחר יקח [וטח את-הבית]", but he lime is not dirt, but rather burnt stone.
+לא אחת תחת שתים – a large stone that replaces the place of the two [stones].
+מכאן אמרו אוי לרשע ואוי לשכנו – if a wall interrupts between two houses and the plague appears on the wall on the side of this house, the owner of the other house has to deal with him on this, as it is written (Leviticus 14:40): “[The priest] shall order the stones with the plague in them to be pulled out”/"[וצוה הכהן] וחלצו את-האבנים אשר בהן הנגע", in the plural language (i.e., וחלצו את האבנים – they shall pull out the stones). And the one for whom the plague is on the side of his house is called an “evil” person, for plagues come on account of gossip/evil talk, as we have stated.
+שניהם קוצעים (both of the neighbors must bear the expense for tearing out – the leprous stone, and for scraping the wall) – it is the language of (Leviticus 14:41): “The house shall be scraped inside all around”/”ואת-הבית יקצע מבית סביב" .
+יקח וטח – it is singular language (Leviticus 14:42): "ועפר איר יקח וטח את-הבית"/ “and take other coating and plaster the house,” to exclude his neighbor that does not deal with him in plastering.
+
+Mishnah 7
+
+בא בסוף השבוע –(Leviticus 12:48): "אחרי הטח את-בית"/ “after the house was replastered,” he (i.e., the Kohen) returns and quarantines it/shuts it up, but if at the end of the week, the plague returns, “he tears down the house,”/"ונתץ את הבית" (Leviticus 12:45).
+הפשיון הסמוך – that it spread close/adjacent to the plague.
+והחוזר כשני גריסין – as it is written (Leviticus 14:43): "ואם-ישוב הנגע"/ “if the plague again breaks out in the house,” like a person who states: “so-and-so returned to his place.” But the plague that is in the houses at the outset do not other defile other than with two split [Cilician] beans in size.
+
+Chapter 13
+
+
+
+Mishnah 1
+
+עשרה בתים. הכהה בראשון (ten conditions which develop concerning plagues in houses) – at the end of the first week it grows dim, or the plague goes away completely. These are two plagues, for they are considered as two.
+קולפו – he scrapes it (between one stone and another) in the place of a plague alone, and the house is pure/clean.
+הכהה – at the end of the second week, and it goes away completely. Two others, that makes four.
+הפושה בשבוע ראשון חולץ וקוצה וטח ונותן לו שבוע (if it spreads in the first week, he must tear out – the leprous stone – and scrape – the wall – and plaster and give it a week) – but if it (i.e., the plague) returned, he tears it down by chipping off his part of the house. This is five.
+לא חזר טעון צפרים – this makes six.
+עמד בעיניו בשבוע ראשון ופשה בשני חולץ וקוצה וטח ונותן לו שבוע – if it returned, he tears it down by chipping. This makes seven.
+לא חזר טעון צפרים – this makes eight.
+עמד בעיניו בשבוע ראשון ובשבוע שני, חולץ וקוצה וטח ונותן לו שבוע – that the law for remaining unchanged in the second week is like the law of spreading, if it returned, he tears it down by chipping. This is nine.
+לא חזר טעון צפרים – this makes ten.
+אם עד שלא טיהרו בצפרים נראה בו נגע – this is like [the plague] returns, and requires cutting out/breaking up, but from when he purifies it, it is for him like a new plague and he shuts it up/quarantines it.
+
+Mishnah 2
+
+האבן שבזוית – that is between him and his neighbor jointly.
+חולץ את כולו – for when they (i.e., the Rabbis) expound "וחלצו /]“the priest shall order the stones with the plague in them] to be pulled out,” (Leviticus 13:40 – with a plural construction), teaching that both of them pull out/tear out [the stones].
+בזמן שהוא נותץ (and at the time when he has to tear down – see Leviticus 13:45) – the entire house.
+נותץ שלו – for concerning cutting out/breaking up, it is written (Leviticus 13:45): “its stones and timber”/”את אבניו ואת עציו" , its stones that are his and its timber that is his.
+ראש ופתין (if a [twin] house is built with cross-beam and king-beam/principal beam common to both compartments) – it explains in the Arukh, that particular stone or that piece of wood that takes hold from the western side of the course of stones is his, and of the eastern side, the course of stones is his neighbors, he put the stone or that piece of wood is the cross beam. And those stones and pieces of wood that are in this course of stones on the west is one, and that course of stones in the east is one, for they are from the principal beam common to both compartments.
+
+Mishnah 3
+
+נותן את הקורות לעלייה – and he supports them with pillars and does not tear them down with the house, as it is written (Leviticus 13:45): “its stones and timber and all the coating on the house”/את-אבניו ואת-עציו ואת כל-עפר הבית", but not the stones and timber and coating of the upper story.
+נתצין עמו (are torn down with it) – for [the Rabbis] expound on: "את-אבניו ואת-עציו ואת כל-עפר הבית"/ “its stones and timber and all the coating on the house” (Leviticus 13:45), all the stones that were built with it and all the pieces of wood that were built with it and all of the coating that was built with it,” for since there is no upper story on top it, all of them were built with it.
+מלבנים (a casing to protect that portion of the beam which rests on the wall) – kinds of square bricks that one spreads out/stretches on the roofs. But there are those who explain that they are similar to door-posts that they make in windows from the outside for beauty, but they are not attached with plaster on the window.
+שריגות (lattices) – like a kind of net-work that they make in the window that they look out from there to the public domain.
+מלבן (frame)– a long piece of wood that is on the wall that is made to hold upon it the heads of the beams that they should not rot from the moisture of the wall.
+בכזית – because leprosy is made an analogy to a corpse, as it is written (Numbers 12:12): “Let her (i.e., Miriam) not be as one dead, [who emerges from his mother’s womb with half his flesh eaten away].”
+במשהו – like the limbs of a corpse, as it is taught in [Tractate] Ahilot [Chapter 1, Mishnah 7]. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 4
+
+בית המוסגר מטמא מתוכו – as it is written (Leviticus 14:46): “Whoever enters the house while it is closed up shall be impure until evening.” But the leprous stones themselves, even when locked up, defile from their outsides.
+והמוחלט מתוכו ומאחוריו – a person who touches/comes in contact with a house from its outside, is impure. As it is written regarding a [house] that is certified unclean (Leviticus 14:44): "צרעת ממארת היא בבית טמא הוא"/”it is a malignant eruption in the house; it is impure.” What does the inference of "טמא הוא" /”it is impure” teach us? It adds that a person is impure whether from the inside or whether from the outside.
+זה וזה מטמאין בביאה – to defile all who enters inside of it.
+
+Mishnah 5
+
+הבונה מן המוסגר בטהור – after he had torn out and scraped and [re-] plastered and gave it a week, within the days of [the house] being shut up he took from that same house stones and built them in another house.
+וחזר נגע לבית – that was shut up/quarantined.
+חולץ את האבנים – that he took from it, and removes them from the pure [house], and they are impure like the uncleanness of the house that he took them from.
+חזר הנגע לאבנים – that he built in the pure [new] house.
+הבית – that is shut up, should be torn down/chipped off, as if they were fixed in it. And they stones also require tearing out, but that we wait for them until they will serve in the second house [for the purpose of inspecting whether] tokens [of uncleanness recur in the second house] , that require shutting up/quarantining , and its law for every manner like every house in which a plague appears at the outset.
+
+Mishnah 6
+
+בית שהוא מיסך על גבי בית המנוגע – as for example, that the house that is certified as leprous is built within another house. And similarly, a tree that the leprous house is built underneath it.
+הנכנס לחיצון טהור – for this one stands alone and that one stands alone. And it is similar to a house and the upper story, for if leprosy is in the house, the upper story is pure.
+ומה אם אבן אחת – that is from the house with leprosy, which defiles all that is in the tent.
+הבית כולו – that is underneath another house, all the more so that it would defile all that is within the outer house. And the Halakha is according to Rabbi Eliezer (see also Tractate Negaim, Chapter 11, Mishnah 6).
+
+Mishnah 7
+
+והטהור עובר טמא – as it is written regarding the leper (Leviticus 13:46): “[Being impure, he shall dwell apart;] his dwelling shall be outside the camp.”/ "מחוץ למחנה מושבו" , from here that his dwelling is impure, therefore, when the impure individual stands underneath the tree, the place of the tree becomes his dwelling place and the pure person that passes there is impure. But when the impure person passes and doesn’t stand to rest himself, this is not called his dwelling, and even though that the pure person sits there, the pure person is not susceptible to receive defilement.
+ואם עמד – the impure person, the place of the tree is defiled and the pure person is defiled who passes there.
+וכן באבן המנוגע – if a person who carries it (i.e., a leprous stone) passes underneath the tree, the pure person standing there is not defiled.
+ואם הניחה טמא – and the same law applies even if he did not place it down, but rather that the person carrying it stood.
+
+Mishnah 8
+
+טהור שהכניס ראשו ורובו – for less than one’s head and the majority of one’s body is not considered coming in.
+שהכניס ממנה שלש אצבעות על שלש אצבעות – it is considered as if all of the cloak had entered. But not less than this, for less than three [fingerbreadths] by three [fingerbreadths] is not susceptible to receive defilement and is not considered.
+וטמאה – as for example, a cloak afflicted with leprosy that an olive’s bulk of it entered into a pure house.
+טמאתו – for an analogy is made between leprosy and a corpse. But a leprous cloak that became defiled through oming in, we derive if from Scripture, as it is written (Leviticus 14:55): “for an eruption on a cloth or a house.”/"ולצרעת הבגד והבית", an analogy is made from a cloth to a house, for just as aa house defiles when one enters it, for it is written (Leviticus 14:46): “Whoever enters the house”/"והבא אל הבית וגו' ", even a cloth defiles through entry. From where do we learn that this includes everything as for example warp and woof and hides, the inference teaches us (Leviticus 13:59): "זאת תורת נגע-צרעת בגד הצמר [או הפשתים או השתי או הערב או כל כלי-עור לטהרו או לטמאו]."/ “Such is the procedure for eruptive affections of cloth, [woolen or linen, in warp or in woof, or of any article of skin, for pronouncing it pure or impure.],” an analogy is made between all of them to a cloth, just as a cloth defiles through entry, so all of them defile through entry.
+
+Mishnah 9
+
+וכליו על כתפו – folded and placed on his shoulder in the manner of a burden [to carry].
+וטבעותיו בידיו – placed in the palm of his hand that is not according to the manner of dressing.
+הוא והן טמאין מיד – for we call them also with vessels (Leviticus 14:46): “Whoever enters the house [while it is closed up] shall be impure [until evening].”/"והבא אל-הבית...יטמא" .
+היה לבוש כליו – that now his vessels ae not impure, other than on account of himself.
+והן טהורים עד שישהה בכדי אכילת פרס – as it is written (Leviticus 14:47): “Whoever sleeps in the house must wash his clothes, and whoever eats in the house must wash his clothes.” And it is taught in a Baraita: I have established only eating and sleeping, but from where can I derive that not eating or not sleeping [is included]? The inference comes to teach us, "יכבס את-בגדיו"/he must wash his clothes – is an inclusion (i.e., widening the scope of the Halakha), if so, why does it state (in Leviticus 14:47): "השכב בבית...והאכל בבית"/one who sleeps in the house….and one who eats in the house? To give a measurement to (Leviticus 13:46): "והבא אל-הבית"/whoever enters the house, which does not require washing of clothes until he remains there long enough eats while he is lying down, meaning to say, when he is reclining. And how much is the measurement of eating? In order to eat a piece of bread, which is one-half of a loaf of an Eruv (see Tractate Eruvin 8b and the dispute between Rashi and Maimonides; according to Rabbi Yohanan ben Beroka, a full loaf is six eggs and half of it is three eggs; according to Rabbi Shimon, the loaf is eight eggs and half of it is four eggs; Maimonides decides according to Rabbi Yohanan ben Beroka, whereas Rashi decides like Rabbi Shimon). According to the words of Rashi, they are four eggs, and according to the words of Maimonides they are three eggs.
+מיסב ואוכלן בלפתן (sits and eats them with their condiments) – that its measure is less than if he [would] eat them without their condiments, that through the taste of their condiments, he hurries to eat.
+
+Mishnah 10
+
+היה עומד בפנים – within the leprous house.
+ופשט ידיו לחוץ וטבעותיו בידיו – here we are speaking that his rings are on his fingers like he wears them, and if he delayed in order to eat a piece of bread, they are impure, for they are clinging to his body, but if they were in the palm of his hand in the manner of burden, the Tosefta (Tractate Negaim, Chapter 7, Halakha 9) proves that they are impure immediately.
+בזמן שאין כל גופו טמא – as for example, here when he stands outside and he is not defiled all the while that he did not put his head and the greater part of his body inside.
+אינו דין שלא יטמא מה שעליו עד שישהה כדי אכילת פרס – And Rabbi Yehuda states, we found that the power of something impure to protect is greater than the power of something pure to protect, for an Israelite when they become susceptible to impurity, they protect vessels in the leprous house, for they don’t defile until he remains enough time to eat a piece of bread, but the heathen and cattle which are not susceptible to receive impurity, they do not protect vessels in a leprous house, for the clothing that is upon them are impure immediately. But the Halakha Is not according to Rabbi Yehuda.
+
+Mishnah 11
+
+עד ארבע אמות – Rabbi Shimon holds that above four cubits is another domain, for the height of an average person is three cubits, and one cubit is for the prostration accompanied by stretched of hands and feet. But the Halakha is not according to Rabbi Shimon.
+כלים מיד טמאים – meaning to say, vessels that we stated even up until the beams according to the first Tanna/teacher, and until four cubits according to Rabbi Shimon, immediately become susceptible to impurity when he enters with them into the leprous house.
+כדי הדלקת הנר – when he enters with permission, Rabbi Yehuda agrees/admits that the become susceptible to impurity immediately, but he doesn’t dispute other than when he enters without permission, because the dwelling of a leper defiles as we stated (earlier in this Mishnah), and when he enters with permission it is his dwelling immediately, but when he enters without permission, it is not his dwelling unless he remains enough time to light a candle and it doesn’t go out. But if he didn’t remain enough time in order to light a candle, it is not his dwelling, and that fact that [the master] throw him out is because he was preoccupied in lighting the candle because it was the onset of the Sabbath or on weekdays, and he was not able to bring it forth.
+
+Mishnah 12
+
+נכנס בית הכנסת – a leper that comes to enter into a synagogue.
+עושים לו מחיצה גבוהה עשרה טפחים – for less than ten [handbreadths] is not considered a partition to protect.
+ברוחב ארבע אמות – corresponding to the four cubits of prayer (see Tractate Berakhot 31b). Alternatively, because this is the measurement of the place of a person, as we stated in [Tractate] Eruvin, in the chapter מי שהוציאוהו /He who took forth beyond the Sabbath limits [folio 48a].
+נכנס ראשון ויוצא אחרון – in order that those who are standing in the synagogue do not become defiled through his entrance and his departure, when he passes from the entrance until the partition, for we are concerned lest he stand a bit at the time that he passes, and all of those standing there will be defiled.
+כל המציל בצמיד פתיל – as for example an earthenware vessel and all of those are considered in Tractate Kelim in Chapter 10: “Which are the vessels that are protected by a tightly fitting lid?”
+כל המציל מכוסה אוהל המת – such as a pit and a cistern that don’t require a tightly fit lid but rather a covering, as is taught in Tractate Ahilot, Chapter 5 [The Oven] (Mishnah 6). And the Halakha is according to Rabbi Yossi.
+
+Chapter 14
+
+
+
+Mishnah 1
+
+כיצד מטהרין. פיילי (a broad, flat bowl) – a bowl (out of which the sprinkling is done). (Amos 6:6): “They drink [straight] from the wine bowls [And anoint themselves with the choicest oils – But they are not concerned about the ruin of Joseph],” which we translate into Aramaic, that they drink from bowls of wine.
+חדשה – as it is written (Leviticus 14:5): “[The priest shall order one of the birds of slaughtered] over fresh water in an earthen vessel.”/"[וצוה הכהן ושחט את-הצפור האחת] אל-כלי-חרש על-מים חיים. An analogy is made between a vessel to water. Just as water that no work had been done with it, even a vessel that no work had been done with it.
+רביעית – because it is written (Leviticus 14:6): “[and dip them together with the live bird] in the blood of the bird that was slaughtered over the fresh water,” living water that the blood of the bird is recognized in them. And the Sages estimated/measured it as a quarter-log [of living water].
+מים חיים – that always flows and doesn’t stop.
+צפרים דרור (undomesticated birds/free birds) – that live in the house as they do in the field (see also Psalms 84:4 and Proverbs 26:2).
+ןקוברה לפניו – because it is prohibited for deriving benefit.
+ושני תולעת (scarlet-dyed yarn) – it is the language of scarlet colored wool. KARMAZI in the foreign language.
+וכרכן בשיירי לשון (and bound them together with the ends of the strip of wool) – the cedar wood, hyssop and crimson stuff (i.e., wool), he would place them together, and the strip would go out and be a surplus over the cedar wood and hyssop, and he would bind them together so that all three of them would be in one band.
+והקיף – the language of proximity and bringing close. Like [Tractate Betzah 32b, Chapter 4, Mishnah 5]: They bring two jars together, to give the heave-offering that is not from that which is surrounded, meaning to say that he would place adjacent to them the tips of the wings and the head of the tail of the living [second] bird, and immerse all of them together in blood and in water that is the earthenware vessel.
+לאחר ידו – on the back of the hand of the leper.
+ויש אומרים על מצחו – but the Halakha is not according to those who say [to sprinkle it on his forehead].
+על השקוף – of the house that is plagued/leprous.
+
+Mishnah 2
+
+לא לים – if he is in a city that sits on the border of the sea.
+ולא למדבר – if the city sits near the wilderness/desert.
+שנאמר ושלח את הצפור החיה אל מחוץ לעיר אל פני השדה – from here that he does not turn his face towards the city.
+העביר תער על כל בשרו – not exactly. For he would not shave other than every place where there is a gathering of hair, [and it appears, to exclude the hair of] the covered parts of the body/posterior, for Scripture states (Leviticus 14:9): “On the seventh day he shall shave off all his hair,” – a generalization; “of head, beard and eyebrows” – a detail; “When he has shaved off all his hair,” he returned and made a generalization, the application of the Halakha under discussion is limited to items somewhat similar to the detail, just as the detail is explained, a place where hair is gathered and appears, even every place where there is a gathering of hair and it appears. But the first shaving that he shaves at the time of his certification as a leper, we learn it through a verbal analogy from the second shaving, that he shaves a second time after he counted seven days, for it states during the days of his being a certified leper (Leviticus 14:8), “[The one to be purified shall wash his clothes,] shave off all his hair, [and bathe in water; then he shall be pure], etc., and it states in the days of his counting that he shall shave all his hair, etc. (see above). Just as shaving during the days of his counting, except in the covered parts of the body/posterior, even the shaving that is stated during the days of his completion, excluding the covered parts of the body/posterior.
+טהור מלטמא בביאה – and to defile through lying and sitting, in the manner that he would defile in the days of his being a certified leper.
+מטמא כשרץ – to defile a person and clothing through contact, but not through carrying.
+מנודה בביתו – for this matter that he is prohibited to engage in sexual relations, as it is written (Leviticus 14:8): “but he must remain outside his tent [seven days],” but [the word], "אהלו"/his tent is none other than his wife. And similarly it states (Deuteronomy 5:27): “[Go, say to them,] ‘Return to your tents,’” that Moses permitted to them sexual relations after the Revelation of Mount Sinai.
+
+Mishnah 3
+
+טהור מלטמא כשרץ – ‘but he invalidates heave-offering [and nothing more].
+ושלש טהרות כיולדת – and the same law applies to a person with gonorrhea who had three attacks and concerning a woman who had a flux, that in all of them, he immersed [in a Mikveh] and came up, he eats [Second] Tithe. When his (i.e., the leper’s seventh day) sun has set, he eats heave offering. When he brought his atonement sacrifice, he eats Holy Things. These are three purifications. And that it (i.e., the Mishnah) took that of the woman in childbirth, it is written explicitly (Leviticus 12:8): “The priest shall make expiation on her behalf, and she shall be pure, [if married to a Kohen), for the eating of Holy Things.
+
+Mishnah 4
+
+והלוים – at the time that they chosen for service in the wilderness (see Numbers 8:7: “[This is what you shall do to purify them: sprinkle on them water of purification,] and let them go over their whole body with a razor, [and wash their clothes; thus they shall be purified].”), but it does not apply for all generations.
+
+Mishnah 5
+
+מצותן שיהיו שוות – for the All-Merciful writes, “birds”/צפרים (i.e., Leviticus 14:4: “The priest shall order two live birds…to be brought to him for him who is to be purified.”) and the least of [the plural of] “birds” is two. The two [birds] that the All-Merciful wrote [in the Torah], why do I need it? But rather to teach that both of them should be equal.
+ונמצאת טריפה כו' – for it is written "חיות" /live (see Leviticus 14:4: “The priest shall order two live pure birds"/"שתי צפרים חיות טהרות" , excluding those which are defective/having a fatal organic disease.
+תמות המשתלח – it should be left until it dies on its own.
+
+Mishnah 6
+
+כרביע כרע המטה – as it explains further on, that he divides he leg of the bed into two [parts], and these two he divides them into four. And this is the quarter of the leg [of the bed]. And this comes to teach us that the commandment is to define exactly, that it will be one-quarter of a leg [in thickness] not less and not more.
+שם לווי (a surname, epithet – nor any hyssop which is qualified by an epithet)– that they escort and attach it to something else, the Greek hyssop, the stibium hyssop and the Roman hyssop.
+
+Mishnah 7
+
+ביום השמיני –(referring to Leviticus 14:10: “On the eight day he shall take two male lambs without blemish, one ewe lamb in its first year without blemish, three-tenths of a measure of choice flour with oil mixed in for a grain offering, and one LOG of oil.”) When he shaved on the seventh day, he brings his sacrifices (i.e., sin offering, guilt-offering and burnt offering) on the eighth [day]. But if he delayed and didn’t shave other than on the eighth [day], he brings his sacrifices on the ninth [day], because it requires the setting of the sun between shaving and the bringing of his sacrifices.
+
+Mishnah 8
+
+וסמך שתי ידיו עליו – but prior to laying his hands upon it, it requires waving, for the guilt offering of a leper requires waving/shaking it live (see Leviticus 14:24: “The priest shall take the lamb of reparation offering – i.e., the guilt offering – and the LOG of oil, and elevate them as an elevation offering before the LORD"/"והניף אתם הכהן תנופה לפני ה'" ).
+ואחד ביד – as it is written (Leviticus 14:14): “The priest shall take some of the blood of the reparation offering (i.e., the guilt offering) and the priest shall put it on the ridge of the right ear of him who is being purified l[and on the thumb of his right hand, and on the big toe of his right foot].” Just as the placing is done by the Kohen’s essence himself, even the receiving [of the blood] is done by the Kohen essence himself.
+אינו צריך טבילה – for he had already immersed the previous evening, as it is written (Leviticus 14:9): “On the seventh day he shall shave off all his hair…he shall wash his clothes and bathe his body in water.” But the Sages state, for since he is likely to [be susceptible for] uncleanness, lest he did not guard himself properly in purity and became defiled after he immersed [in a Mikveh], therefore he requires another immersion from doubt. But the Halakha is according to the Sages.
+
+Mishnah 9
+
+הכניס ראשו (he put his head inside) – because someone who requires a ceremony of atonement does not enter in the Israelite courtyard, and the blood of the guilt-offering (i.e., reparation offering) was invalidated by leaving if he went outside of the courtyard, therefore, the leper would stand in the Gate of Nikanor which was between the Courtyard of the Women and the Courtyard of the Israelites, but he puts his head inside the courtyard until they place the gifts on his earlobe, and he puts his hand and foot in until he (i.e., the Kohen) places it (i.e., the blood) on his right thumb and right big-toe.
+תנוך (the ridge) – this is the middle partition of an ear.
+רבי יהודה אומר וכו' – but the Halakha is not according to Rabbi Yehuda.
+אין לו טהרה עולמית – for we require as it is written in Scripture. And especially that his ear was lopped off/mutilated or his [right] thumbs/big toes after they were made dependent upon purification.
+רבי אליעזר אומר נותן הוא על מקומו (Rabbi Eliezer states: He puts It (i.e., the blood) on their place) – for we don’t require it as it is written in Scripture. But the Halakha is not according to Rabi Eliezer. And similarly, the Halakha is not according to Rabbi Shimon who stated that if he put it on his left [thumb and left toe] he has fulfilled his obligation.
+
+Mishnah 10
+
+נטל מלוג השמן – that he brought up the LOG [of oil] with the guilt-offering in the place of its slaughtering in the north and it was designated there.
+לתוך כפו של חבירו – as it is written (Leviticus 14:15): “[The priest shall take some of the LOG of oil] and pour it into palm of the Kohen’s [left hand], which implies that the Kohen who is doing the sprinkling would pour into the palm of another Kohen.
+כנגד בית קדשי הקדשים – because it states (Leviticus 14:16): “seven times before the LORD.” But he would not bring in the oil to sprinkle opposite the curtain, but rather he would stand in the Courtyard and would turn his face to the side of the House of the Holy of Holies and would sprinkle on the ground of the Courtyard.
+על כל הזאה טבילה (for every sprinkling is a [corresponding] dipping [of the finger]) – for every time that he sprinkles, he dips his finger in the oil, but not that he would dip his finger one time and sprinkle from that dipping two or three sprinklings, for seven times, refers to the dipping of the finger as well.
+בין שנתן בין שלא נתן כיפר – and the person is pure.
+ומעלין עליו כאילו לא כיפר (but so far as the priest is concerned, it is credited to him as if he didn’t make atonement) – before Heaven, for he did not perform the commandment in the best way. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+חסר הלוג – the oil of the leper.
+עד שלא יצק (before he poured it out) – to his left palm, he should fill it. But we don’t say that the LOG was established for him which are the sacred vessels.
+עד שלא נתן – seven gifts. For Rabbi Shimon holds that the giving of the seven [sprinklings] establishes it, and not the pouring. But the Halakah is not according to Rabbi Shimon.
+
+Mishnah 11
+
+הכל הולך אחר החטאת – for in the sin-offering and the burnt offering, the rich and poor are divided/separated, that the rich brings from the cattle, and the poor brings from the fowl, two turtle-doves or two pigeons, therefore, if at the time of the offering of the sin-offering, he was poor and he brought the sin offering of fowl, even though he became rich afterwards, he would supplement the sacrifice of the poor person and bring the burnt offering of a fowl. And similarly, if he was rich and he brought the sin-offering of cattle, even though he became poor, he needs to bring the burnt offering of cattle.
+רבי יהודה אומר אחר האשם – that with regard to the guilt-offering, the poor and rich are equivalent, and it is the first of the sacrifices of the leper, and designated for his purification more than all others. And both of them are expounded upon from one Scriptural verse, as it is written (Leviticus 14:32): "אשר לא-תשיג ידו בטהרתו"/”and whose means for his purification are limited,” Rabbi Shimon holds that that which procures atonement for him, and that is the sin-offering. But Rabbi Yehuda holds the thing that makes him fit and purifies him, and that is the guilt-offering. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 12
+
+שהביא קרבן עשיר יצא – [even ab initio he brings] and a blessing should come upon him [by bringing a sacrifice that is above his means]. And since it (i.e., the Mishnah) requires to teach in the concluding clause (i.e., that a rich leper cannot bring the sacrifice designated for a poor leper) that he does not fulfill his obligation, the first clause teaches that he fulfills his obligation.
+מביא אדם על [ידי] בנו ובתו – even though he is rich, he brings for them the sacrifice of a poor person if they are poor. And this sacrifice purifies them to eat Holy Things, as we stated (see Mishnah 3 of this chapter) he brought his atonement, he eats Holy Things.
+אף על ידי אשתו מביא קרבן עשיר – for his wife is like his body, he cannot bring for her the sacrifice of a poor person if he is rich. And not only the sacrifice of the leper alone, but the same law applies to every sacrifice that she is liable for, he does not bring on her account a sacrifice for a poor person if he is rich.
+
+Mishnah 13
+
+זאת שאלו אנשי אלכסנדריא את ר' יהושע – the second leper who is living, what happens to him, how can he become pure to eat Holy Things, for if the other leper were living, even though their [bird] sacrifices were mixed up, this one (i.e., Kohen) would offer up in the name of someone and the other (i.e., Kohen) would offer up in the name of someone. Or if one of them had died, and there were two sacrifices before us, there were the sacrifices of the dead and this one would offer the other sacrifice. But now, he is not able to offer this, for perhaps it is of the dead person and it the sin-offering of the person who owned it, and it went to death. But the other sacrifice he also is not able to bring, for perhaps the one that was offered was his and he is exempted, and it is found that he brings non-holy animals to the courtyard. And he is not able to make a condition with a free-will offering, for the sin-offering does not come as a free-will offering.
+יכתוב נכסיו לאחר – for he is a poor person and it is appropriate to bring the sacrifice of a poor person, but the sin-offering of fowl comes on the doubt, and there isn’t anything in it because of non-holy offerings in the Courtyard. But if he doesn’t make his possessions ownerless and he brought the sin-offering of a fowl, he was not purified, for a rich person who brought a sacrifice of a poor person did not fulfill his obligation. But from the guilt-offering that he brings, one is not able to bring an raise a question about how one is able to bring a guilt-offering in a case of doubt, perhaps he brings non-holy animals to the Courtyard, for since his gifts for the guilt-offering are equivalent to the peace offerings, he can bring a guilt-offering and make a stipulation, if I am liable for a guilt offering, this should be for a guilt-offering, but if not, that my guilt offering was offering, this should be for a peace-offering, what he is not able to do regarding a sin-offering for the sprinkling/smearing of blood of a sin-offering is not equivalent to a peace offering, for the sprinkling of blood of a sin-offering [four “gifts”] is [sprinkled] above the red line (i.e., painted in red and encircling the Temple altar at precisely half its height), but peace offerings [of two “gifts”] is below the red line.
\ No newline at end of file
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+Bartenura on Mishnah Negaim
+ברטנורא על משנה נגעים
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה נגעים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מראות נגעים שנים.</b> כתיבי בקרא בהדיא שאת ובהרת:
+<b>שהן ארבעה.</b> יש לך לרבות עוד שנים אחרים דלא כתיבי בקרא, והן תולדה דשאת ותולדה דבהרת. דמרבינן להו מספחת, שאין ספחת שם נגע אלא לשון טפלה, וכן הוא אומר (שמואל א ב׳) ספחני נא אל אחת הכהונות, והטיל הכתוב ספחת בין שאת לבהרת, לומר לך שיש תולדה לשאת ויש תולדה לבהרת:
+<b>בהרת עזה כשלג.</b> לבנה ביותר. דכתיב (ויקרא י״ג) ואם בהרת לבנה היא, היא לבנה ואין למעלה ממנה לבנה:
+<b>שאת כקרום ביצה.</b> דסבר האי תנא אין שאת אלא לשון גובה. וכן הוא אומר (ישעיה ב׳) ועל כל הגבעות הנשאות. ואין לך כהה בלבנונית בכל ארבעה מראות כקרום ביצה, לפיכך הוא גבוה יותר מכולן, כמראה צל גבוה מן החמה:
+<b>שניה לה כצמר לבן.</b> והוא עז בלבנוניתו יותר מסיד ההיכל שהיא תולדה דבהרת. משום דאמר קרא שאת לבנה. לענין מאי קרייה רחמנא לבנה, על כרחך לתולדתה, שהיא לבנה יותר מתולדה דבהרת:
+<b>שאת כצמר לבן.</b> רבנן סברי, שני מראות עזות שהן שלג וצמר לבן, הן לשני אבות בהרת ושאת, ושני מראות כהות מהן שהן סיד ההיכל וקרום ביצה והן תולדות. תן תולדה גדולה לגדול, דהיינו סיד ההיכל לבהרת שהוא אב גדול, ותולדה קטנה לקטן דהיינו קרום ביצה לשאת שהוא קטן מבהרת. ונפקא מינה בפלוגתייהו דרבנן ותנא קמא לענין צירוף, דחצי גריס מאב וחצי גריס מתולדה דידיה מצטרפין, וכן שני האבות שאת ובהרת מצטרפין, דדרשינן והיה בעור בשרו לנגע, מלמד שמצטרפין זה עם זה, מדכתיב והיה ולא כתיב והיו, עשה כל הנגעים אחד. אבל שתי התולדות אין מצטרפות, דתולדה דבהרת אינה מצטרפת עם תולדה דשאת, דלא קאי והיה אלא אשאת ובהרת דכתיבי בהדיא, ולא אתולדות דאתו מרבויא. והשתא, לתנא קמא שלג וקרום ביצה מצטרפין, שלג וצמר לבן אין מצטרפין. ולרבנן, שלג וצמר מצטרפין, שלג וקרום אין מצטרפין. והלכה כחכמים:
+<b>צמר לבן.</b> צמר נקי של כבש בן יומו לאחר שרחצוהו ונתלבן:
+
+Mishnah 2
+
+<b>הפתוך שבשלג.</b> המעורב בלובן ואודם שבבהרת העזה כשלג נראה, כיין המזוג בשלג. שלבנוניתו מרובה ואדמימות שבו מועט:
+<b>והפתוך שבסיד ההיכל.</b> והמעורב שבנגע שהוא כסיד ההיכל, נראה, כדם המזוג בחלב. שאדמימות שבו מרובה. ואע״ג דלא תני פתוך אלא בבהרת ותולדתה, הוא הדין דיש פתוך נמי בשאת ותולדתה, דתניא בתורת כהנים, שאת לבנה, מלמד שמטמאה חלקה. בהרת לבנה אדמדמת, מלמד שמטמאה פתוך. מנין ליתן את האמור של זה בזה, תלמוד לומר נגע צרעת:
+<b>שבזה ושבזה.</b> שבשלג ושבסיד:
+<b>דיהה.</b> חסרה מן הלובן, שאינה צחה בלבנונית כמותה. והלכה כרבי עקיבא:
+
+Mishnah 3
+
+<b>מארבעה מראות הללו מצטרפין.</b> גרסינן. ולא גרסינן ארבעה מראות, שאין כל הארבעה מראות מצטרפין, דאין התולדה מצטרפת אלא עם אב שלה, ושתי תולדות זו עם זו אינן מצטרפין. אבל שני אבות מצטרפין. מדכתיב והיה בעור בשרו, ולא כתיב והיו, משמע שעושה שאת ובהרת כאחד, דאי איכא חצי גריס מזה וחצי גריס מזה מצטרפין לכגריס. ורמב״ם כתב, דכל הארבעה מראות מצטרפין, בין שתי התולדות זו עם זו בין אב עם תולדה שאינה שלו, כל מקרום ביצה ולמעלה מצטרפין. והתוספתא מסייעתו:
+<b>לפטור להחליט ולהסגיר.</b> לכל הנך מילי מצטרפין. וכולהו מפרש להו:
+<b>להסגיר העומד בסוף שבוע ראשון.</b> דכתיב (ויקרא י״ג:ה׳) וראהו הכהן ביום השביעי והנה הנגע עמד בעיניו והסגירו הכהן שבעת ימים שנית:
+<b>ולפטור את העומד בסוף שבוע שני.</b> שהעומד בשיעורו ולא פשה ועמד במראהו, אע״פ שלא ירד למטה מארבעה מראות, פוטרו בסוף שבוע שני. והא דכתיב [שם] וראה הכהן אותו ביום השביעי שנית והנה כהה הנגע וגו׳ וטיהרו הכהן, לאו למימרא דאין מטהרו אלא אם כן כהה, אלא אשמעינן קרא דאפילו נשתנה משלג לסיד או מסיד לשלג לא אמרינן נגע אחר הוא וחוזר ומסגירו כתחילה אלא כעומד דמי ומטהרו:
+<b>להחליט את שנולד בו מחיה או שער לבן בתחלה.</b> כשהובא בתחילתו אל הכהן ויש בו בהרת כגריס ומחית בשר כעדשה מרובעת בתוך מקום הבהרת, מחליטו מיד. וכן נמי שער לבן, אם היה שחור ולא הספיק להסגירו עד שהפך ללבן, מחליטו מיד. אבל פשיון לא מטמא בתחילה אפילו פושה והולך עד שלא הסגיר:
+<b>בסוף שבוע ראשון.</b> כלומר להחליט כמו כן בסוף שבוע ראשון, שמתחילה לא היו לו סימנין הללו והסגירו, ולסוף שבוע ראשון מצא בו מחיה או שער לבן, מחליטו:
+<b>או בסוף שבוע שני.</b> כגון דבסוף שבוע ראשון עמד בעיניו ולא היה בו לא שער לבן ולא מחיה, [והסגירו פעם שנית], ובסוף שבוע שני נולדו בו סימנים הללו, מחליטו:
+<b>לאחר הפטור.</b> כלומר ואפילו לאחר הפטור שבסוף שבוע שני לא נולדו בו סימני טומאה ופטרו, ולאחר כמה ימים נולדו, מחליטו:
+<b>להחליט את שנולד לו פשיון בסוף שבוע ראשון או בסוף שבוע שני.</b> כגון בהרת כגריס שאין בה מחיה ולא שער לבן והסגירה, אם פשתה בסוף שבוע ראשון או לא פשתה אלא בסוף שבוע שני, מחליטו. ואם לא פשתה לא בשבוע ראשון ולא בשבוע שני ופטרו ולאחר כמה ימים פשתה, מחליטו:
+<b>להחליט את ההופך כולו לבן מתוך הפטור.</b> אם אחר שפטרו וטיהרו הכהן פרחה הצרעת בכולו, טמא מוחלט:
+<b>לפטור את ההופך כולו לבן מתוך החלט או מתוך הסגר.</b> אם לאחר שטמאו הכהן, או לאחר שהוזקק להסגר קודם שטמאו, פרחה הצרעת בכולו, פוטרו וטהור, שהפריחה עושה מן הטהור טמא ומן הטמא טהור. והמוסגר טמא מקרי:
+<b>אלו מראות נגעים.</b> ארבעה מראות אלו שהזכרנו, חלקות או פתוכות:
+
+Mishnah 4
+
+<b>מראות נגעים שלשים וששה.</b> גרסינן. ולא גרסינן מראות נגעים ששה עשר. ושלשים ושש הוו, ארבעה מראות חלקות וארבעה מראות פתוכות דעור בשר, וכנגדן בשחין ומכוה, ששחין ומכוה אחת הן ולא חלקן הכתוב אלא לומר לך שאין מצטרפין, וכנגדן בנתקים, וכנגדן בקרחת וגבחת, שקרחת וגבחת אחת הן, הרי שלשים ושנים מראות, וירקרק ואדמדם דנגעי בגדים, וירקרק ואדמדם דנגעי בתים, הרי שלשים וששה:
+<b>עקביא בן מהללאל אומר שבעים ושנים.</b> הנך שלשים וששה בתחילה כשהובא אל הכהן, ושלשים וששה אחריני כנגדן בסוף שבוע ראשון או בסוף שבוע שני של הסגר או בסוף שבוע שלישי לנגעי בתים להבחין בין מראה שלכתחלה למראה שבסוף, הרי שבעים ושנים. כך פירשן הרמב״ם, וישר הוא. אלא דקשיא לי בגוה שהוא מונה שמונה מראות דנתקין, ואנן קיי״ל דנתקין מטמאין בכל מראות ואין להם מראות מיוחדות כשאר נגעים:
+<b>ששבוע שני שלו חל בשבת.</b> דשני הסגרות שלשה עשר יום דיום שביעי של שבוע ראשון עולה לכאן ולכאן, דכתיב (ויקרא י״ג:נ״ד) והסגירו [הכהן] שבעת ימים שנית, מלמד שיום שביעי עולה לו מן המנין מלפניו ומאחריו. וכן שלשה שבועות דנגעי בתים אינם אלא תשעה עשר יום, דראשון ושביעי של שבוע אמצעי עולין לפניהם ולאחריהם:
+<b>חל להיות בתוך השבת.</b> שביום השבת חל שביעי, אין רואים אותו בשבת, מפני שהוא נראה כדן את הדין בשבת, אלא ממתין עד לאחר השבת. ואין הלכה כר׳ עקיבא:
+
+Mishnah 5
+
+<b>היה בו שער לבן.</b> ביום השבת. ואם היה רואהו היה מחליטו, ולאחר השבת הלך לו, הרי זה להקל. ואע״ג דאי נמי חלטו בשבת, כשהלך לו אחר השבת היה מטהרו, מכל מקום היה צריך להביא קרבן כדין מצורע מוחלט שנתרפא, ועכשיו פטור:
+<b>היו לבנות.</b> אי נמי היו לבנות ביום השבת שהיה ראוי להחליטו, ולמחר השחירו, הרי זה להקל:
+<b>אחת לבנה ואחת שחורה והשחירו שתיהן.</b> כדי נסבה, דאין כאן להקל, דבין כך ובין כך טהור. ואגב סיפא דלהחמיר נקט לה דקתני והלבינו שתיהן:
+<b>ארוכות.</b> היו השערות ביום השבת כדי לקרוץ בזוג, דהיינו שיעור טומאה, ולמחר נתקצרו, היינו להקל:
+<b>אחת ארוכה ואחת קצרה.</b> כדי נסבה, דבין כך ובין כך טהור. אלא אגב סיפא דלהחמיר נקט לה דקתני והאריכו שתיהן:
+<b>נסמך השחין.</b> לשתי שערות, לאחר השבת, ובשבת לא היה בו שחין, דאילו בשבת ראהו היה מחליטו מחמת השערות לבנות שבתוך הבהרת, ועכשיו לאחר השבת שבא השחין ונסמך לשתיהן או לאחת מהן, אינן סימן טומאה:
+<b>הקיף השחין וכו׳</b> או שהקיף השחין לשתי השערות לבנות:
+<b>או לאחת מהן או חלקן השחין.</b> שבא השחין או מחית השחין או המכוה או מחית המכוה או הבוהק בין שער לשער. כל הני דבשבת לא היו ולאחר שבת באו, הרי זה להקל:
+<b>היתה בו מחיה.</b> בשבת, שהיא סימן טומאה, והלכה לה לאחר השבת. אי נמי היתה מרובעת בשבת, והיה ראוי להחליטו, ולאחר השבת נעשית עגולה או ארוכה דהשתא אינה סימן טומאה. אי נמי היתה מבוצרת המחיה בשבת באמצע הבהרת, כמין מבצר של עיר שיושב באמצע העיר, ומתוך כך היה ראוי להחליטו, ולאחר השבת נעשית מן הצד. אי נמי היתה בשבת מכונסת כעדשה במקום אחד, ולאחר השבת נתפזרה:
+<b>ובא השחין ונכנס לתוכה.</b> כלומר בשבת לא היה שם שחין והיתה המחיה סימן טומאה, ובא השחין ונכנס לתוכה:
+<b>הקיפה או חלקה או מיעטה.</b> כלומר, או שלא בא השחין על כל הנגע אלא על קצת המחיה, ופחתה מכעדשה:
+<b>השחין ומחית השחין המכוה ומחית המכוה והבהק.</b> כל הני אמיעטה קיימו, שמיעטה השחין או מחית השחין, דהיינו שנעשה קרום כקליפת השום. או המכוה או מחית המכוה. כל הני שבשבת לא היו ולאחר השבת באו. וכן הבוהק שבשבת היו מארבעה מראות ונעשה בוהק למחרתו ומיעט המחיה, דשחין ובוהק ממעטין מחיה, כדתניא בתורת כהנים בשר חי ולא השחין, בשר חי ולא הבוהק:
+<b>היה בו פשיון.</b> בשבת:
+<b>והלך לו הפשיון.</b> לאחר השבת, דמה שפשה בשבת כנס למחרתו:
+<b>או שהלכה האום.</b> עיקר הנגע נקרא אום. והלכה האום ונשאר הפשיון, או שנתמעטה האום ואין בין שניהם כגריס:
+<b>השחין ומחית השחין.</b> כלומר, אי נמי בשבת פשה ולא היה מפסיק בשבת בין האום לפשיון לא שחין ולא מחית השחין ולא מכוה ולא מחית המכוה ולא בוהק, ולאחר השבת הפסיק אחד מאלו, הרי זה להקל:  
+
+Mishnah 6
+
+<b>נסמך השחין.</b> בשבת:
+<b>לשתיהן.</b> לשתי השערות, דהשתא לא הוו סימן טומאה, שאין שער לבן סימן טומאה אלא כשהוא בנגע עצמו, לא בתוך השחין או בתוך המכוה:
+<b>או הקיף השחין וכו׳</b> דאם ראהו בשבת לא היה מחליטו:
+<b>והלכו להן.</b> לאחר השבת, שנעשה מקום השחין והמכוה צלקת, והרי הוא כעור בשר, ונשאר עור הבשר עם הנגע כבתחילה, ועם שער הלבן, ומחליטו, הרי זה להחמיר:
+<b>חולקין בין האום לפשיון.</b> שהיו מפסיקין בשבת בין עיקר הנגע לפשיון:
+<b>והלכו להן.</b> לאחר השבת, ואין שם דבר המפסיק, הרי אלו להחמיר:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>בהרת.</b> גרמוני. לבן ביותר. ובהרת עזה כשלג נראית בו כהה מתוך לבנונית יתירה שבבשרו, ופוטרין אותו:
+<b>והכהה.</b> נראית בכושי עזה. מתוך שבשרו שחור. ומסגירין אותו, דבתר בשרו של נראה אזלינן:
+<b>בני ישראל אני כפרתן.</b> מתוך חבתן היה אומר אני כפרתן. כלומר כל העונש שראוי לבוא עליהן אני מקבל על עצמי כדי לכפר עליהן. שהן בינונים וממוצעים ואינם נוטים לאחת משתי הקצוות:
+<b>לא לבנים ולא שחורים.</b> אלא כאשכרוע, שאינו לא לבן ולא שחור. אשכרוע, מין של ארז, בוש״ו בלע״ז. תאשור, אשכרוע. וקא סבר ר׳ ישמעאל דבמה שמיטהר האחד מיטהרים כולם, ובמה שמיטמא האחד מיטמאין כולם. וקיימי רבי ישמעאל ור׳ עקיבא בחדא שיטתא:
+<b>ציירים.</b> אומנין שמציירין צורות לנוי:
+<b>כבינוני.</b> כסם הבינוני:
+<b>מראות נגעים להקל.</b> וטעמא דר׳ יהודה מפרש בתורת כהנים, כתוב אחד אומר בעור בשרו, וכתוב אחד אומר בעור הבשר, מצינו שמראות נגעים להקל אבל לא להחמיר, כיצד, יראה גרמוני בבשרו להקל נמצאת מקיים בעור בשרו. ואת הכושי כבינוני להקל נמצאת מקיים בעור הבשר:
+<b>זה וזה כבינוני.</b> גרמוני וכושי כבינוני, והיינו ר׳ עקיבא:
+
+Mishnah 2
+
+<b>אין רואין את הנגעים בשחרית ובין הערבים וכו׳</b> דילפינן מקרא דכתיב לכל מראה עיני הכהן, מה כהן שחסר מאור עיניו אינו רואה את הנגעים. אף יום שחסר מאורו אין רואין בו את הנגעים:
+<b>רבי יהודה אומר בד׳ בה׳ כו׳</b> והלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>אין פותחין, לו חלונות.</b> דכתיב (ויקרא י״ד:ל״ה) כנגע נראה לי, לי ולא לנרי, מכאן אמרו בית אפל אין פותחין לו חלונות:
+
+Mishnah 4
+
+<b>כעודר וכמוסק.</b> דרך העודר מפסק רגליו. ודרך המוסק מגביה זרועותיו. עודר, חופר בקרקע. מוסק, לוקט את זיתיו:
+<b>כעורכת.</b> את הפת, שמפסקת את רגליה:
+<b>וכמניקה את בנה.</b> לענין תחת הדד. דמה שנראה באותה שעה אינו נחשב בית הסתרים:
+<b>כאורגת בעומדים לשחי.</b> שמגבהת ידה הימנית לארוג ומגלה בית השחי שלה:
+<b>כטווה בפשתן.</b> שדרך הטווה להגביה ידה השמאלית ומגלה השחי השמאלי. ומה שאינו נראה בכך, נחשב בית הסתרים. וכתיב לכל מראה עיני הכהן, פרט לבית הסתרים:
+<b>לתגלחתו.</b> ביום טהרתו. וצריך לגלח, דכתיב (ויקרא י״ד) את ראשו ואת זקנו ואת גבות עיניו, מה אלו מקום כינוס שער ונראה, אף כל מקום כינוס שער ונראה, פרט לבית הסתרים:  
+
+Mishnah 5
+
+<b>רבי מאיר אומר אף לא נגעי קרוביו.</b> דאיתקוש נגעים לריבים, דכתיב (דברים כ״א:ה׳) כל ריב וכל נגע, מה ריבים שלא בקרובים, אף נגעים שלא בקרובים. ואין הלכה כרבי מאיר:
+<b>חוץ מנדרי עצמו.</b> דכתיב (במדבר ל׳:ג׳) לא יחל דברו, הוא אינו מיחל אבל אחרים מחלין לו:
+<b>אף לא נדרי אשתו שבינה לבין אחרים.</b> כגון נדרים שאינן של עינוי נפש ודברים שאינן בינו לבינה, שהן צריכין חקירת חכם, ושמא יקל גבי אשתו ולא יבקר יפה. ודוקא בפני עצמו אינו יכול להתיר ואפילו הוא יחיד מומחה, אבל מצטרף הוא בכלל שלשה הדיוטות, דכיון דהוו בי תלתא לא חשידי שמא לא יחקרו יפה:
+<b>כל הבכורות אדם רואה.</b> אם יכולין לאכלן במומן:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>הכל מיטמאין.</b> ואפילו קטן. דמהו דתימא איש צרוע כתיב (ויקרא י״ג:ב׳), קמ״ל אדם כי יהיה בעור בשרו כתיב [שם]:
+<b>הכל כשרים לראות את הנגעים.</b> ואע״פ שאינו בקי בהן ובשמותיהן, אם חכם עמו, רואה. אבל בינו לבין עצמו אם אינו בקי בהן ובשמותיהן אינו רואה את הנגעים:
+<b>שהטומאה והטהרה ביד כהן.</b> חכם ישראל רואה את הנגעים ואומר לכהן, אע״פ שהוא שוטה, אמור טמא, אמור טהור:
+<b>בין באיש אחד בין בשני אנשים.</b> שנולדו שני נגעים באיש אחד או בשני אנשים, אין הכהן רואה אותן בבת אחת, שאין הכהן יכול לראות יפה שני נגעים כאחד:
+<b>ומסגירו.</b> אי בר הסגר הוא, כגון ע״י ארבעה מראות:
+<b>ומחליטו.</b> אם ראוי להחליט, כגון ע״י שער לבן או מחיה:
+<b>ופוטרו.</b> אם הוא למטה מארבעה מראות:
+<b>וחוזר לשני.</b> מאחר שנולד השני קודם שהסגיר את הראשון או שהחליטו:
+<b>אין מסגירים את המוסגר.</b> וכן נמי אין מחליטין את המוסגר. דאם הסגירו בנגע אחד ואח״כ נולד לו נגע אחר שראוי להסגירו או להחליטו, אין נזקק לו. וכי מתסי מן הראשון אין על הנגע השני לא תורת מוסגר ולא תורת מוחלט, עד שיזקק לו:
+<b>אבל בתחלה בסוף שבוע מסגיר ומסגיר.</b> אם בתחלת השבוע נולד השני קודם שהסגיר את הראשון, מסגיר על הראשון ומסגיר על השני. וכן בסוף שבוע ראשון אם עמד הראשון בעיניו, מסגירו וחוזר ומסגיר על השני:
+<b>מחליט ומחליט.</b> מחליט על הראשון וחוזר ומחליט על השני:
+<b>מסגיר ופוטר.</b> מסגיר על הראשון ופוטר על השני:
+<b>מחליט ופוטר.</b> מחליט על הראשון ופוטר על השני. וה״ה איפכא, מסגיר ומחליט, או מחליט ומסגיר, פוטר ומסגיר, פוטר ומחליט:
+
+Mishnah 2
+
+<b>נותנין לו שבעת ימי המשתה.</b> דכתיב וביום הראות בו, מכדי לכתוב רחמנא ובהראות, מאי וביום, לומר לך יש יום שאתה רואה ויש יום שאי אתה רואה:
+
+Mishnah 3
+
+<b>עור הבשר.</b> שנראה בו אחד מארבעה מראות:
+<b>בתחילה.</b> כשהובא אל הכהן בלא הסגר, מיטמא בשער לבן ובמחיה. אבל בפשיון אינו מיטמא עד סוף שבוע ראשון, או סוף שבוע שני, ולאחר הפטור דסוף שבוע שני כשעמד בעיניו ופטרו, אם אחרי כן פשה חוזר וחולטו:
+<b>שלשה עשר יום.</b> דיום שביעי של שבוע ראשון עולה לכאן ולכאן:
+
+Mishnah 4
+
+<b>השחין והמכוה מיטמאין בשבוע אחד.</b> דשאר נגעים יש להן שני הסגרות, ואלו אם לא פשה בשבוע ראשון ולא נולד שער לבן, פוטרו. ולשון מיטמאין דנקט, הכי קאמר, כשבאו אלו שני סימנים בסוף שבוע אחד, טמא, הא לא באו, טהור:
+
+Mishnah 5
+
+<b>הנתקים.</b> נגעים שבראש או בזקן קרויין נתקים:
+<b>בשער צהוב דק בתחלה.</b> אם בתחלה נולד לו שער צהוב, מחליטו:
+<b>צהוב.</b> דומה לזהב:
+<b>בסוף שבוע ראשון ובסוף שבוע שני.</b> אם בסוף שבוע ראשון פשה או נולד לו שער צהוב, מחליטו. ואם לאו, מסגירו שנית, ואם בסוף שבוע שני פשה או נולד לו שער צהוב, מחליטו. ואם לאו, פוטרו. ואם לאחר הפטור פשה או נולד לו שער צהוב, מחליטו:
+
+Mishnah 6
+
+<b>הקרחת והגבחת.</b> לקמן בפ״י מפרש איזו היא קרחת ואיזו היא גבחת:
+<b>במחיה ובפשיון.</b> אבל בשער לבן אין מיטמאין, לפי שאין שער צומח בהן:
+
+Mishnah 7
+
+<b>בירקרק ובאדמדם.</b> הא דקרי בבגדים ובבתים סימן טומאה ירקרק ואדמדם, ולא קרי לעיל סימן טומאה לארבעה מראות שבעור בשר, משום דארבעה מראות שבעור בשר אפילו עומדים בו כמה שנים אינן מחליטים בלא שער לבן ובלא פשיון ובלא מחיה, אבל בבגדים כשעמד הירקרק או אדמדם שני שבועות אע״ג דלא פשה כתיב באש תשרפנו, להכי קרי להו בבגדים סימן טומאה. וכן בבתים שלשה שבועות כשחזר הנגע לכמות שהיה או מירקרק לאדמדם או מאדמדם לירקרק, כתיב (ויקרא י״ד:מ״ה) ונתץ את הבית, כאילו פשה, להכי קרי להו סימן טומאה:
+<b>לאחר הפטור.</b> כגון שכהה, אם חזר אחרי כן, שורף:
+
+Mishnah 8
+
+<b>תשעה עשר יום.</b> ראשון ושביעי של שבוע אמצעי עולים לפניהם ולאחריהם:
+<b>פחות משבוע אחד.</b> כגון שחין ומכוה:
+<b>שלשה שבועות.</b> כגון נגעי בתים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>יש בשער.</b> ששער לבן מטמא בתחילה. כשהובא אל הכהן ויש בנגע שער לבן, טמא. מה שאין כן בפשיון שאינו מטמא אלא בסוף שבוע:
+<b>ומטמא בכל מראה לובן.</b> אפילו למטה מארבעה מראות, דכתיב (ויקרא י״ג:ג׳) ומראה הנגע עמוק, מראה הנגע עמוק ולא מראה שער לבן עמוק. משא״כ בפשיון שאין פשיון מטמא למטה מארבעה מראות, שבאותן מראות שהאום מטמא, הפשיון מטמא:
+<b>ואין בו סימן טהרה.</b> ואילו בפשיון יש בו סימן טהרה, שאם פרח בכולו טהור:
+<b>מטמא בכל שהוא.</b> אבל שער לבן אינו מטמא בפחות משתי שערות, דמיעוט שער שתים:
+<b>חוץ מן הנגע.</b> כשפשה חוץ לנגע, טמא. אבל שער לבן בעינן שיהא בנגע, כדכתיב (ויקרא י״ג) ושער בנגע הפך לבן:
+
+Mishnah 2
+
+<b>בכל מראה.</b> היינו כמראה הבשר בין כושי בין לבן בין אדום:
+<b>מטמא בכל שהוא.</b> אבל במחיה בעיא כעדשה:
+<b>חוץ מן הנגע מה שאין כן.</b> במחיה. שהמחיה צריכה להיות בתוך הנגע:
+
+Mishnah 3
+
+<b>ובמכונס.</b> שהשתי שערות במקום אחד בנגע:
+<b>במפורד.</b> זה במזרח הנגע וזה במערב:
+<b>במבוצר.</b> שתי שערות באמצע הנגע, כמבצר שבאמצע העיר:
+<b>שאינו מבוצר.</b> בחוט היוצא מן הנגע. ויש ברחבו שתי שערות. מה שאין כן במחיה דבעינן מבוצרת ומכונסת:
+<b>הפוכה ושלא הפוכה.</b> בין שהבהרת קדמה למחיה, בין שהמחיה קדמה לבהרת. מה שאין כן בשער לבן, שאם קדם לבהרת, טהור:
+<b>ומעכבת את ההופך כולו לבן.</b> דאם הוחלט במחיה. ופרחה הצרעת בכולו חוץ ממקום המחיה, עדיין טמא הוא. אבל אם פרחה בכולו, אע״ג דכל גופו מלא שער לבן, טהור, שאין שער לבן מעכב:
+
+Mishnah 4
+
+<b>עיקרן משחיר וראשן מלבין טהור.</b> דאמר קרא (ויקרא י״ג) ושער בנגע הפך לבן, העיקר הסמוך לנגע הפך לבן:
+<b>כדי לקרוץ בזוג.</b> כדי שינטל בפי הזוג של מספריים. והלכה, דשיעור שער לבן, ארכו אין פחות מכדי שינטל בפי הזוג, אבל הלבנונית שבו בכל שהוא:
+<b>ונראית כשתים טהור.</b> שיש שערות המחולקות בראשן לשתים ובעיקרן אינן אלא אחת:
+<b>הכי גרסינן, בהרת ובה שער לבן ושער שחור טמא.</b> בהרת שהיא כגריס מצומצם ובה שתי שערות לבנות, והשאר מלאה שערות שחורות, טמא. ולא אמרינן שמקום השערות שחורות ממעט הבהרת מכגריס:
+
+Mishnah 5
+
+<b>זוקקה לשער לבן ולפשיון.</b> דאי איכא באותו החוט שער לבן, מחליטו. או אם פשה אצל החוט בסוף שבוע, טמא. אבל אם אין ברוחב החוט שתי שערות ואית ביה שער לבן, לא מטמא, דלא חשיב מן הנגע. וכן אם פשה אצל החוט שאין ברחבו שתי שערות, כפשיון רחוק מן הנגע הוא חשוב ובעי כגריס:
+<b>אבל לא למחיה.</b> דאפילו יש ברוחב החוט שתי שערות, אין מחיה שבו מטמאה. שהמחיה צריכה שתהא מבוצרת באמצע הנגע כמבצר שהוא באמצע העיר:
+<b>מצרפן.</b> ונידונים כנגע אחד. ואם פשה אחת מהן משהו, או נולד שער לבן באחת מהן, מחליט על שתיהן:
+<b>ואם לאו אינו מצרפן.</b> ונדונים כשני נגעים, ואם פשתה האחת והאחרת לא פשתה, מחליט בזו ומסגיר בזו. ונפקא מינה, דלכי מיטהר, בעי לאתויי שני קרבנות:
+
+Mishnah 6
+
+<b>בהרת כגריס.</b> בלא מקום מחיה. דהיינו תשע עדשות בהרת, ועדשה אחת מחיה. עשר עדשות בין הכל:
+<b>גריס.</b> הן תשע עדשות, ומחיה אין פחות מעדשה. וכל היכא דתנינן בהרת, הוא הדין לשאר מראות חלקות ופתוכות:
+<b>והלכה המחיה.</b> שבא הנגע על מקומה:
+<b>הלך שער לבן.</b> שנשר, או הפך לשחור:
+<b>ר׳ שמעון מטהר.</b> אהלכה מחיה קאי:
+<b>שלא הפכתו בהרת.</b> ששער לבן קדם לבהרת של מקום המחיה:
+<b>שלא הפכתו בהרת כגריס.</b> ששער לבן קדם לבהרת כגריס, דמקום המחיה היה חסר מכגריס. וכאן נמי לא פליג ר״ש אלא אהלכה מחיה. ואין הלכה כר׳ שמעון:
+
+Mishnah 7
+
+<b>בהרת ובה מחיה ופשיון.</b> בהרת כגריס והסגירו, ולסוף שבוע מצא בו מחיה ופסיון והחליטו:
+<b>הלכה המחיה.</b> כגון שבא עליה הנגע, טמא הבהרת מפני הפשיון:
+<b>הלך הפשיון.</b> כגון שכנסה הבהרת וחזרה לכגריס:
+<b>וכן שער לבן ופשיון.</b> אם הלך האחד, טמא מפני השני:
+<b>הלכה וחזרה בסוף השבוע.</b> כגון שהסגירו על בהרת כגריס, והלכה הבהרת באמצע השבוע, ובסוף השבוע חזרה:
+<b>הרי היא כמות שהיתה.</b> ומסגירו הסגר שני:
+<b>לאחר הפטור.</b> דראה אותה הכהן בסוף שבוע כשהלכה לה ופטרו, אם אחרי כן חזרה, תיראה בתחילה. והאי חזרה היינו במקומה הראשון, דאי במקום אחר, א״כ הרי זו בהרת אחרת:
+<b>היתה עזה.</b> כשלג כשהסגירו: ונעשית כהה:
+<b>בסוף שבוע ראשון, כגון כסיד או כקרום.</b> או שהיתה כקרום בשעת הסגר, ונעשית עזה כשלג בסוף שבוע ראשון:
+<b>הרי היא כמות שהיתה.</b> וטעונה הסגר שני, כמו עמד בעיניו:
+<b>ובלבד שלא תתמעט מארבעה מראות.</b> שאם נתמעטה מארבעה מראות, פוטרו מיד וטהור:
+<b>כנסה ופשתה.</b> היכא דהסגירה בבהרת כגריס, ובסוף שבוע כנסה, ואח״כ פשתה את מקום הכנוס ולא יותר. או שפשתה בסוף שבוע, ואח״כ כנסה את מקום הפשיון ולא יותר:
+<b>ר׳ עקיבא מטמא.</b> שהרי פשה:
+<b>וחכמים מטהרים.</b> שאין זה פשיון, אלא הרי היא כמו שהיתה. ואי קאי בסוף שבוע ראשון, מסגירו הסגר שני. ואי קאי בסוף שבוע שני, פוטרו וטהור:
+
+Mishnah 8
+
+<b>ופשתה כחצי גריס.</b> לצד המזרח:
+<b>והלך מן האום כחצי גריס.</b> לצד המערב:
+<b>תיראה בתחלה.</b> דחשיב כנגע אחר, ונגע חדש הוא זה, ויסגיר:
+<b>וחכמים מטהרים.</b> דלא חשיב פשיון אלא אם כן מוסיף על שיעור הנגע שהיה בתחילה, וזה שאינו עכשיו אלא כגריס, נחשב כראשון שעמד בעיניו וטהור:  
+
+Mishnah 9
+
+<b>ופשתה כחצי גריס ועוד כו׳</b> רבי עקיבא מטמא. משום ועוד דאשתייר בה מן הפשיון. ובפשתה לאחר הפטור איירי:
+<b>וחכמים מטהרין.</b> דכיון דאזל ליה חצי גריס מן האום, ליכא מנגע חדש אלא חצי גריס ועוד:
+<b>ופשתה כגריס ועוד.</b> לאחר הפטור, ואחר כך הלכה לה כל האום ולא נשתייר אלא הגריס ועוד החדש:
+<b>רבי עקיבא מטמא.</b> דהא פשה ליה משיעור קמא. ורבנן סברי, כיון דאזל ליה קמא כוליה, והאי נגע דקאי חדש, תיראה בתחילה ויסגיר:
+
+Mishnah 10
+
+<b>בהרת כגריס ופשתה כגריס.</b> בשפשתה לאחר הפטור איירי:
+<b>ר׳ עקיבא מטמא.</b> דיש כאן נגע וסימן טומאה עמו:
+<b>תיראה בתחילה.</b> ואע״ג דכשתיראה בתחילה נמי יטמאנה הכהן מיד, דמחיה ושער לבן מטמאים בתחילה, מ״מ נפקא מינה דלרבנן בעי אתויי קרבן אכל חד וחד. ולרבי עקיבא כנגע ראשון חשוב, וכי מתסי מהאי מייתי חד קרבן. ובכל הנך דפליגי ר״ע וחכמים במתניתין, הלכה כחכמים:
+<b>ואין בה כלום.</b> אין בה שער לבן:
+<b>ובה שערה אחת ונולדה בהרת כו׳ הרי זו להסגיר.</b> ואע״פ שקדם כגריס בהרת לשער האחרון, כיון דלא קדמה את הראשון, לא מהני, דבעינן שתקדים כגריס בהרת לשתי השערות:
+<b>בהרת כחצי גריס ובה שתי שערות כו׳ הרי זו להסגיר.</b> ואע״ג דחצי גריס הראשון קדם לשתי שערות, לא מהני, עד שיקדים הגריס שלם לשתי שערות:
+
+Mishnah 11
+
+<b>ונולד בהרת כחצי גריס ובה שתי שערות הרי זו להחליט.</b> כל היכא דתנן ובה שתי שערות או ובה שערה אחת, לאו דאתו שערות ובהרת בהדי הדדי, אלא דבהרת קדמה ואח״כ באו שערות:
+<b>ואם שער לבן קודם, לבהרת טהור.</b> דכתיב (ויקרא י״ג:י׳) והיא הפכה שער לבן, הבהרת היא שגרמה לשער שיהפך ללבן:
+<b>ספק טמא.</b> ספק אם שער לבן קדם לבהרת, או בהרת קדמה לשער לבן, טמא:
+<b>ורבי יהושע קיהה.</b> גרסינן. מלשון תקהינה שיניו. כלומר, היו שיניו קהות מדברי האומר ספק טמא. דאיהו סבר ספק טהור. ואין הלכה כר׳ יהושע:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כל ספק נגעים.</b> חוץ מזה. דספק בהרת קדמה ספק שער לבן קדם:
+<b>הרי היא כסלע.</b> נעשית רחבה וגדולה כסלע:
+<b>ספק שהיא היא.</b> וראויה להחליט שהרי פשה:
+<b>ספק שאחרת באה תחתיה.</b> והראשונה הלכה וראויה להסגיר, דאין פשיון מטמא בתחלה:
+<b>טמא.</b> ומחליטו:
+
+Mishnah 2
+
+<b>הלך שער לבן.</b> שהוחלט בעבורו:
+<b>וחזר שער לבן.</b> אחר תחתיו:
+<b>וכן במחיה וכן בפשיון.</b> או שלא חזר שער לבן, אלא שנולדה בו מחיה שהיא ג״כ סימן טומאה, או שפשה הנגע:
+<b>בתחילה בסוף שבוע ראשון.</b> כלומר, בין שההחלט היה בתחילה כשהובא אל הכהן, בין בסוף שבוע ראשון, בין בסוף שבוע שני, בין לאחר הפטור כגון שעמד בעיניו שני שבועות ופטרו ואחר הפטור בא שער לבן והחליטו, בכל הני גווני אם הלך לו שער לבן וחזר שער לבן, או מחיה או פשיון הרי היא כמות שהיתה. כלומר, נשאר בטומאה כמו שהיה, הואיל ויש בו סימן טומאה, אע״פ שאין זה אותו סימן שהיה בשעת החלט:
+<b>וחזר הפשיון וכן בשער לבן.</b> הא דלא קתני הכא וכן במחיה, לפי שכשהלך הפשיון ובאת המחיה, פעמים שיהיה טהור, כגון שהמחיה מיעטה הנגע מכגריס:
+
+Mishnah 3
+
+<b>שער פקודה.</b> לשון פקדון, שהפקידה הבהרת את השער בעור הבשר והלכה לה:
+<b>וחכמים מטהרים.</b> וטעמייהו, דכתיב והיא הפכה, שהפכתו היא ולא הפכתו חברתה:
+<b>אף דבריך אין מקוימין.</b> דהאי נמי טהור. והלכה כחכמים:
+
+Mishnah 4
+
+<b>בין באיש אחד.</b> אע״ג דמה נפשך יש בו בהרת אחת שפשתה, אותה שתחלתה כגריס ועכשיו כסלע, והיה ראוי להחליטו, אפילו הכי הואיל ואינו יודע על איזה נגע מחליט, טהור מגזירת הכתוב דכתיב (ויקרא י״ג:כ״ב) ואם פשה תפשה בעור וטימא הכהן אותו, את הנגע הודאי הוא מטמא, ואינו מטמא את הנגע שיש בו ספק:
+<b>בין בשני אנשים.</b> אע״פ שאחד מהם טעון הסגר שבעת ימים שנית בסוף שבוע ראשון, והאחר מוחלט, הואיל ואינו יודע איזה להסגיר ואיזה להחליט, שניהם טהורים מגזרת הכתוב:
+<b>ר׳ עקיבא אומר כו׳</b> ואין הלכה כר׳ עקיבא:
+
+Mishnah 5
+
+<b>שניהם טמאין.</b> דבשניהם פשה:
+<b>אף על פי שחזרו להיות כסלע.</b> דהשתא אחד מהם טהור, הואיל והוזקקו לטומאה, שניהם טמאים. דכתיב [שם] וטיהרו הכהן, את הודאי הוא מטהר, ואינו מטהר את הספק:
+<b>עד שיחזרו להיות כגריס.</b> דהשתא ודאי שניהם טהורים, שהפשיון שבעבורו הוחלט הלך משניהם:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>גופה של בהרת.</b> כגריס. חצי פול:
+<b>הקלקי.</b> שם מקום. ופולין שבו גדולים:
+<b>מרובע.</b> וזהו שיעור מצומצם שבבהרת. ואם היה הנגע עגול או על צורה אחרת, אם יש בו כדי שיכנס בתוך הנגע כגריס הקלקי מרובע, טמא, ואם לאו, טהור:
+
+Mishnah 2
+
+<b>רבתה הבהרת.</b> מבחוץ:
+<b>טמאה.</b> משום פשיון:
+<b>נתמעטה טהורה.</b> דליכא כגריס:
+<b>רבתה המחיה.</b> וכנסה הבהרת:
+<b>טהורה.</b> דאין המחיה מבוצרת, דבעינן בהרת כעדשה מכל צד סביב למחיה:
+
+Mishnah 3
+
+<b>רבתה הבהרת.</b> מבחוץ:
+<b>טמאה.</b> שהרי פשתה בעור:
+<b>נתמעטה טהורה.</b> ואפילו היתה המחיה כעדשה:
+<b>רבתה המחיה.</b> ונעשית כעדשה, טמאה:
+<b>נתמעטה.</b> שפשתה הבהרת עליה:
+<b>ר׳ מאיר מטמא.</b> דחשיב ליה פשיון מבפנים כמו מבחוץ:
+<b>וחכמים מטהרים.</b> דפשיון שבפנים לא חשיב פשיון. והלכה כחכמים:
+
+Mishnah 4
+
+<b>שלא יתמעטו מכשיעור.</b> בהרת מכגריס, ומחיה מכעדשה:
+
+Mishnah 5
+
+<b>בהרת כגריס.</b> מרובע ורצועה של בשר חי ברוחב כעדשה מקפת אותה מסביב, ולחוץ לאותו בשר חי מקפת בהרת כגריס מסביב, והרי יש כאן שתי בהרות, אחת פנימית ואחת חיצונה, ומחיה מפסקת ביניהן סביב:
+<b>הפנימית להסגיר.</b> דאין לה מחיה באמצעה:
+<b>והחיצונה להחליט.</b> דמחיה המקפת לפנימית סימן טומאה לחיצונה, שהרי היא מבוצרת באמצעה:
+<b>שהבהרת בתוכה.</b> לפי שהבהרת לתוכה אינה חשובה סימן טומאה לחיצונה, דבעינן מבוצרת, נגע מכאן ונגע מכאן ומחיה באמצע, [בלי הפסק דבר אחר בתוך המחיה], והכא יש כאן נגע ומחיה ונגע ומחיה ונגע. ואין הלכה כר׳ יוסי:
+<b>נתמעטה המחיה.</b> שפשתה הבהרת עליה:
+<b>והלכה לה.</b> או שהלכה לה כולה:
+<b>אם מבפנים היא כלתה.</b> שבהרת הפנימית כיסתה המחיה:
+<b>סימן פשיון לפנימית.</b> ומחליטה, שהרי פשתה מבחוץ:
+<b>והחיצונה טהורה.</b> שהלכה מחיתה או נתמעטה מכעדשה:
+<b>אם מבחוץ.</b> שהבהרת החיצונה כיסתה המחיה:
+<b>החיצונה טהורה.</b> שנתמעטה מחיתה או הלכה, ופשיון ליכא שאין הנגע פושה לתוכה:
+<b>והפנימית להסגיר.</b> שהנגע עמד בעיניו:
+<b>בין כך ובין כך.</b> בין כלתה מבפנים בין כלתה מבחוץ:
+<b>טהור.</b> שכשם שאם פשתה החיצונה למחיה שבתוכה אינו פשיון, כך כשפשתה הפנימית למחיה שבתוך הבהרת החיצונה אינו פשיון. והלכה כר׳ עקיבא:
+
+Mishnah 6
+
+<b>אימתי.</b> החיצונה טהורה כשפשתה הפנימית או החיצונה על מחיה, דאמרן לעיל שהחיצונה טהורה, הני מילי בזמן שהיא כעדשה מובאת, שהמחיה כעדשה מצומצמת לא פחות ולא יותר. אבל אם היתה המחיה יתירה מכעדשה:
+<b>המותר סימן פשיון לפנימית, והחיצונה טמאה.</b> כלומר, אם פשתה הפנימית על אותו מותר, שתיהן להחליט, פנימית משום פשיון וחיצונה משום מחיה. ואם פשתה החיצונה על אותו מותר, מכל מקום החיצונה להחליט משום מחיה, והפנימית להסגיר. ואין הלכה כרבי שמעון:
+<b>היה בוהק פחות מכעדשה.</b> סמוך לפנימית, והחיצונה מקפת לבוהק:
+<b>סימן פשיון לפנימית.</b> אם פשתה הפנימית וכיסתה את הבוהק, הפנימית להחליט, שהרי פשתה מבחוץ. ואם החיצונה פשתה וכיסתה את הבוהק, אינו סימן פשיון לחיצונה, שאין הנגע פושה לתוכו. והאי דנקט בוהק פחות מכעדשה, דאם היה כעדשה היה מטמא משום מחיה, דקיי״ל מחיה מטמאה בכל המראות. אבל פחות מכעדשה אין כאן מחיה, דאין מחיה פחותה מכעדשה:
+
+Mishnah 7
+
+<b>שאינן מיטמאין משום מחיה.</b> דכתיב וראהו הכהן, בעינן שיראה את הנגע עם המחיה כולו כאחד, וכשיש כגריס בראש החוטם או בראשי אצבעות הוא שופע אילך ואילך ואינו יכול לראות כולו כאחד:
+<b>ראשי אזנים.</b> נחשבים כאחד. וכן ראשי דדין. ואין הלכה כר׳ יהודה שמנה ראשי דדין שבאיש:
+<b>וראש הגויה.</b> הוא גיד האמה:
+<b>ויבלות.</b> לשון [או חרוץ או יבלת] (ויקרא כ״ב:כ״ב). פורו״ש בלע״ז:
+<b>ודלדולין.</b> בשר שפירש ונדלדל. ואית דגרסי ותלתולין, בשר שנעשה כמו תל גבוה. ואין הלכה כרבי אליעזר:
+
+Mishnah 8
+
+<b>שאינן מיטמאין בבהרת.</b> בארבעה מראות נגעים, שאת ותולדתה בהרת ותולדתה:
+<b>תוך העין תוך האוזן.</b> שכל אלו אינן חשובים כעור בשר, והכתוב אומר (שם י״ג) והיה בעור בשרו:
+<b>הקמטין.</b> שבשאר הגוף:
+<b>והקמטין שבצואר.</b> תנא סיפא, לגלויי דקמטין דרישא קמטין של שאר הגוף הן. דלא תימא קמטין דצואר דוקא דלא מתחזי כאחריני:
+<b>תחת הדד.</b> כשנראית כמניקה את בנה, מה שאינו נראה באותה שעה אינו מטמא:
+<b>ובית השחי.</b> כשנראה כמוסק זיתים:
+<b>כף הרגל.</b> מה שתחת [הקערורית] של הרגל. דכל אלו אינן עור בשר הנראה:
+<b>והצפורן.</b> לא חשיבא עור בשר:
+<b>הראש והזקן.</b> אינן מיטמאין בבהרת, דכתיב [שם] נתק הוא צרעת הראש או הזקן הוא, אין לראש ולזקן טומאה אלא טומאת נתקין בלבד:
+<b>השחין והמכוה והקדח המורדין.</b> שלא נתרפאו יפה ולא נקרם העור שלהם כקליפת השום:
+<b>אין מיטמאין משום נגע.</b> דבשחין כתיב [שם] שחין ונרפא, ובמכוה נמי כתיב [שם] והיתה מחית המכוה:
+<b>קדח.</b> הוא שחין שבא מחמת דבר אחר, כגון מחמת מכת אבן או עץ או גפת או סיד, ומכוה נמי שלא באה מחמת האש עצמו אלא מחמת תולדות האש, כגון רמץ חם וגפסית חם, כל אלו קרויין קדח. לשון כקדוח אש המסים. וקדח המורד נמי שלא נתרפא ולא העלה קרום כקליפת השום, אינו מטמא משום נגע:
+<b>המורדים.</b> כל זמן שלא נתרפאו שלא העלו קרום, קרויין מורדים, כלומר שעדיין עומדים במרדם. ואית דגרסי מוררים בשני רישי״ן. לשון רר בשרו (שם ט״ו):
+<b>ואין מצטרפים בנגעים.</b> אם היה חצי גריס נגע בעור בשרו וחצי גריס באחת מן המקומות הללו, אין מצטרפים לכגריס:
+<b>ואין הנגע פושה לתוכן.</b> דכיון דלא מיטמאו באום לא מיטמאו נמי בפשיון:
+<b>ואינם מיטמאין משום מחיה.</b> דאם פרח בכולו ויש בראשו או בכף רגלו או בקמטין בשר חי, אין מיטמאין משום מחיה. אי נמי, אם היה אחד מן המקומות הללו מבוצר בתוך הנגע, אינו מיטמא משום מחיה:
+<b>ואינם מעכבים את ההופך כולו לבן.</b> אם פרחה הצרעת בכולו חוץ מאחד מהמקומות הללו, אין מעכבין, דכתיב (ויקרא י״ג) וכסתה הצרעת את כל עור הנגע, עור הראוי להיות בו נגע, פרט לאלו שאין מיטמאין משום נגע:
+<b>חזר הראש והזקן ונקרחו.</b> שנקרח השער שהיה בהן ונעשו כעור בשר. וכן השחין והמכוה והקדח שנעשו צרבת, שנתרפאו וקרם עליהם עור כקליפת השום:
+<b>הרי אלו מיטמאין בנגעים.</b> בארבעה מראות. וה״ה דהוה מצי למתני נתפשטו הקמטין, נמי מיטמאין בנגעים:
+<b>ואין מצטרפין בנגעים.</b> ראש וזקן אין מצטרפין. וכן עור הבשר והזקן, או עור הבשר והראש, אין מצטרפין. דאם בא לו חצי גריס נתק בראש, אי נמי חצי גריס נתק בזקן וחצי גריס נגע בעור בשר, אין מצטרפין. וכן חצי גריס שחין וחצי גריס מכוה, אין מצטרפין לכגריס:
+<b>ואין הנגע פושה לתוכן.</b> נגע של עור בשר אין פושה לא בנתק הראש ולא בנתק הזקן ולא בשחין ולא במכוה, דלא חשיבי כעור בשר:
+<b>ואין מיטמאין משום מחיה.</b> דנתקים מיטמאין בשער צהוב ופשיון. ושחין ומכוה בשער לבן ופשיון:
+<b>אבל מעכבין את ההופך כולו לבן.</b> שאם פרחה הצרעת בכולו ונשאר הראש או הזקן שנקרחו שלא פרחה הצרעת בהן, או השחין והמכוה והקדח שנעשו צרבת, טמא עד שיפרח בכולו:
+<b>הראש והזקן שלא העלו שער.</b> כגון קטן שלא צמח זקנו או לא השעיר ראשו, נידונים כעור בשר ליטמא בבהרת. וכן הדלדולין שבראש ובזקן דלית בהו שער, נידונים כעור בשר, ומעכבים את הפריחה, והנגע פושה לתוכן, ומצטרפין לכגריס:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>אלו בהרות טהורות, שהיו בו קודם מתן תורה.</b> מי שהיתה בו צרעת קודם מתן תורה, לא היה טמא מחמת אותו נגע לאחר מתן תורה, דכתיב (ויקרא י״ג:ב׳) אדם כי יהיה בעור בשרו, פרט לזה שכבר היה. וכל הני נמי דחשיב, מהתם נפקי דבעינן שיוולד הנגע בשעה שראוי ליטמא בו ולא קודם, כמו גר עד שלא נתגייר וקטן עד שלא נולד, וכן כולם:
+<b>בקמט ונתגלה.</b> שהיה מתחלה הנגע מוסתר בתוך הקמט והיה טהור מפני שהוא בבית הסתרים, ואח״כ נתגלה:
+<b>ובמורדים.</b> כלומר בשחין ומכוה המורדים שלא נתרפאו ולא העלו קרום כקליפת השום:
+<b>עד שלא העלו שער.</b> בא הנגע, דחשיבי כעור בשר, היינו תחלתן טומאה. וכשעלו שערות, הוי טהרה, שדינן בנתקים. וכשנקרחו, היינו סופן טומאה. וכן שחין ומכוה וקדח דעד שלא באו בא הנגע, היינו טומאה. וכשבא השחין והמכוה והקדח, היינו טהרה. דבעינן שיקדים השחין והמכוה לשאת, דכתיב (ויקרא י״ג:י״ט) והיה במקום השחין שאת, שיקדים השחין לשאת ולא שתקדים השאת לשחין. כשחזרו ונעשו צרבת, היינו טומאה:
+<b>וחיו.</b> שנתרפאו יפה:
+<b>רבי אליעזר בן יעקב מטמא.</b> כיון דבתחילה בא הנגע בעור הבשר וחזר סופו לקדמותו, לא חיישינן להפסק שבינתיים:
+<b>וחכמים מטהרים.</b> הואיל והפסיק הטהרה שבינתיים. והלכה כחכמים:
+
+Mishnah 2
+
+<b>נשתנו מראיהן.</b> אבהרות טהורות קאי. כגון דהוות כשלג עד שלא נתגייר, ומשנתגייר נעשית כסיד ההיכל:
+<b>כצמר לבן וכקרום ביצה.</b> כלומר, תחילה היתה כצמר לבן ועכשיו נעשית כקרום ביצה:
+<b>נעשית מספחת שאת או מטפחת עזה.</b> כלומר, שהשאת נעשית מספחת, שחזרה להיות כתולדה שלה. או שהעזה נעשית כמספחת שלה. ופרושי קמפרש לרישא דקתני היתה כשלג ונעשית כסיד ההיכל, היינו שנעשית עזה מספחת. ואותה שהיתה כצמר לבן ונעשית כקרום ביצה, היינו שנעשית שאת מספחת:
+<b>וכסיד ההיכל וכשלג.</b> כלומר היתה כסיד ההיכל ועכשיו נעשית כשלג:
+<b>רבי עקיבא אומר כו׳</b> והלכה כר׳ עקיבא:
+
+Mishnah 3
+
+<b>בהרת.</b> מהשתא איירי בבהרות טמאות:
+<b>ואין בה כלום.</b> לא מחיה ולא שער לבן:
+<b>בתחלה.</b> כשהובא אל הכהן. וכן בסוף שבוע ראשון אם לא נולד בה כלום, יסגיר:
+<b>בסוף שבוע שני.</b> אם לא נולד בה כלום, פטור. וכן לאחר הפטור, אם לא נולד בה כלום, עומד בפטור זה כל ימיו ושוב אינו מסגירו:
+<b>עודהו מסגירו.</b> שהיה רוצה להסגירו, בין בתחלה כשהובא אל הכהן, בין בסוף שבוע ראשון, ולא הספיק להסגירו עד שנולדו סימני טומאה, כגון בתחלה בשער לבן ומחיה, ובסוף שבוע ראשון בשער לבן ומחיה ופשיון, יחליט. אבל משהסגירו, הא תנן לעיל בריש פ״ג, אין מחליטין את המוסגר:
+<b>ופוטר.</b> כלומר או פוטרו, כגון בסוף שבוע שני. ואפילו לאחר הפטור אם נולדו סימני טומאה, יחליט:
+<b>עודהו מחליטו.</b> שהיה [בא] להחליט ולא הספיק עד שהלכו סימני טומאה:
+<b>בתחלה.</b> כשהובא אל הכהן, או בסוף שבוע ראשון, יסגיר. אבל אם משהחליטו הלכו להן, כגון שהחליטו בשער לבן והלך לו שער לבן ובהרת קיימת, אין מסגירו עליה, אלא פוטרו וטהור:
+
+Mishnah 4
+
+<b>התולש סימני טומאה.</b> כגון שער לבן בעור בשר, ושער צהוב בנתקים:
+<b>והכווה את המחיה.</b> דמשנכוית אינה סימן טומאה:
+<b>עובר בלא תעשה.</b> דהשמר בנגע הצרעת. וכל מקום שנאמר השמר, פן, ואל, אינו אלא לא תעשה:
+<b>ולטהרה.</b> כלומר ולענין טהרה מה דינו:
+<b>עד שלא בא אצל כהן.</b> אם תלשן, טהור. ואם תלשן לאחר חלוטו, טמא:
+<b>הולכים לגדווד גרסינן.</b> והוא שם מקום:
+<b>בתוך הסגרו מהו.</b> אם תלש סימני טומאה בתוך שבוע של הסגר ראשון או של הסגר שני, מהו:
+<b>התחלתי מביא להם ראיות.</b> בתוספתא מייתי דכך היתה ראיתו, מפני מה עד שלא בא אצל כהן, טהור, לא מפני שלא ראה הכהן סימני הטומאה שבו, התולש סימני הטומאה תוך הסגר נמי דין הוא שיהא טהור, שלא ראה הכהן סימני טומאה שבו. הלכך, אחד עומד בפני הכהן, כלומר אחד אותו העומד בפני הכהן ומיהר לתלוש סימני טומאה קודם שיאמר לו הכהן טמא אתה, ואחד אותו שתלשן תוך ימי הסגרו, בין זה ובין זה טהורין. וכן הלכה:
+<b>מאימתי היא טהרתו.</b> של אותו שתלש סימני טומאה לאחר חלוטו:
+<b>כשיוולד לו נגע אחר ויטהר ממנו.</b> דכיון דנתרפא מן השניה, אגלאי מלתא דחס רחמנא עליה, ואי נמי הוות קיימא קמייתא הוה מיתסי מינה כמו מזו:
+<b>עד שתפרח בכולו.</b> נגע האחרון, דליכא למיחש למידי. דהא אי הוה ביה נמי קמא, השתא מיהא הוי טהור:
+<b>או עד שתתמעט בהרתו מכגריס.</b> דאפילו לא נתלש השער ולא נכוית המחיה, היה נטהר, מכיון דנתמעטה הבהרת מכגריס. ומיהו עד שתפרח בכולו לא קאי אלא אתולש סימני טומאה, אבל כווה את המחיה אינו נטהר בפריחה, שאילו היתה המחיה קיימת לא היה טהור בפריחה. והלכה כחכמים:
+
+Mishnah 5
+
+<b>ונקצצה טהורה.</b> דכתיב (ויקרא י״ג:מ״ו) כל ימי אשר הנגע בו יטמא, ולא ימים שהיתה בו בהרת ונקצצה:
+<b>קצצה מתכוין.</b> בתוספתא מוכח דהיכא דקצץ כל הבהרת וקצץ מן הבשר אשר סביבותיה עמה, כולי עלמא לא פליגי דאין לו טהרה עולמית, דקנסוהו רבנן מאחר שנתכוין לשרש אחריה. והיכא דקצצה ושייר ממנה כל שהוא, כולי עלמא לא פליגי דיש לו טהרה בפריחה, כיון דשייר ממנה לא קנסוהו כולי האי. כי פליגי, כשקצצה מצומצמת הבהרת כמו שהיא לא פחות ולא יותר: 
+<b>ר׳ אליעזר אומר לכשיולד לו נגע אחר ויטהר ממנו וחכמים אומרים עד שתפרח בכולו.</b> והלכה כחכמים. הכא לא גרסינן במילתייהו דחכמים או עד שתתמעט בהרת מכגריס, דדוקא גבי תולש סימני טומאה דרישא ונשארה הבהרת, התם שייך למתני עד שתתמעט מכגריס, אבל הכא הרי נקצצה כל הבהרת:
+<b>ואם היתה בראש הערלה ימול.</b> לאו במילה בזמנה איירי, דהא מילתא דפשיטא היא, השתא שבת דאיסור סקילה דחיא, צרעת דאיסור לאו גרידא לא כ״ש, אלא אפילו מילה שלא בזמנה שאינה דוחה את השבת, דוחה את הצרעת, דאתי עשה דמילה ודחי את לא תעשה דצרעת, דהכי קיימא לן בכל התורה כולה, כל מקום שאתה מוצא עשה ולא תעשה, אם אתה יכול לקיים את שניהם, מוטב. ואם לאו, יבא עשה וידחה את לא תעשה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>הפורח מן הטמא טהור.</b> טמא שנחלט באחד מן הנגעים, ואחר כך פרחה בכולו, טהור:
+<b>חזרו בו ראשי אברים.</b> אם לאחר הפריחה חזרו ונתגלו אפילו ראשי אברים בלבד:
+<b>טמא.</b> דכתיב (ויקרא י״ג:י״ד) וביום הראות בו בשר חי יטמא. והוא שייראו כעדשה:
+<b>עד שתתמעט בהרתו מכגריס.</b> שילך כל הנגע ולא ישתייר בו כגריס:
+<b>מטהור טמא.</b> טהור שפרחה צרעת בכולו. כגון שהחליטו בשער לבן או במחיה ונשר שער לבן או נתכסית המחיה ופטרו, אי נמי הסגירו בבהרת כגריס ועמד בעיניו שני שבועות ופטרו, בכל הני אם אחר פטורו פרחה בכולו, טמא:
+<b>עד שתחזור לכמות שהיתה.</b> דאם נשתייר מן הפריחה כל שהוא סמוך לאום, טמא משום פשיון. והא דתנן בסמוך שאם הלכה מחיה ואח״כ פרחה ככולו, טהור, ותנן נמי בהרת ובה שער לבן פרחה בכולו אע״פ שהשער לבן במקומו, טהור, ומשמע וכל שכן אם אינו במקומו שהוא טהור, התם מיירי שלא פטרו הכהן עדיין כשפרחה בכולו, והכא מיירי כשפטרו ואחר כך פרחה בכולו:
+
+Mishnah 2
+
+<b>ואח״כ הלכה לה המחיה.</b> שפשה הנגע עליה. אבל בשעת הפריחה לא הלכה לה מחיה עד אח״כ. [אבל לא נתכסית המחיה], אין הפריחה מטהרתו:
+
+Mishnah 3
+
+<b>בהרת.</b> כגריס
+<b>ובה שער לבן.</b> הא קמ״ל דפריחה מטהרת אחר כל סימני טומאה:
+<b>פרחה במקצתו טמא.</b> אצטריך לאשמעינן אפילו פרחה ברובו, דלא אמרינן רובו ככולו. אי נמי אשמעינן דבסוף שבוע ראשון או בסוף שבוע שני טמא בפריחת מקצתו אפילו בכל שהוא משום פשיון:
+
+Mishnah 4
+
+<b>שבפריחתן טיהרו טמא.</b> שעל ידי פריחתן טיהרו את הטמא. כשחזרו ונתגלו אחרי כן, חוזר לטומאתו:
+<b>שבחזירתם טמאו טהור.</b> שעל ידי חזרתן שחזרו ונתגלו טמאו את הטהור, אם חזרו ונתכסו שפשה עליהם הנגע, טהור. ואם חזרו ונתגלו אח״כ, טמא. ואצטריך לאשמעינן דאפילו זימני טובא, כדקתני ואפילו מאה פעמים:
+
+Mishnah 5
+
+<b>כל הראוי ליטמא בנגע הבהרת.</b> כגון עור בשר:
+<b>מעכב את הפריחה.</b> אם נשתייר ממנו כל שהוא שלא פרחה בו, מעכב את טהרתו:
+<b>וכל שאינו ראוי ליטמא בנגע הבהרת.</b> כגון ראש וזקן וכל הני דחשיב בהדייהו:
+<b>אין מעכבין את הפריחה.</b> דאע״פ שלא פרח הנגע עליהם, כיון דפרח בשאר הגוף, טהור. וראשי אברים לא קא חשיב, דהנהו מעכבין את הפריחה, דראויין ליטמא בנגע הבהרת נינהו, שהרי הנגע פושה בהן:
+<b>ונעשו צרבת טהורים.</b> אע״ג דעכשיו שנקרחו הראש והזקן ראויים ליטמא בנגע הבהרת, וכן שחין ומכוה וקדח המורדים שנעשו צרבת הרי הן כעור בשר, כיון דבשעת הפריחה לא היו ראויין, לא מעכבים וטהור:
+<b>אע״פ שנעשה מקום המחיה בהרת טמא.</b> דפריחה קמייתא לאו פריחה היא, כיון דאשתייר מעור הבשר חצי עדשה סמוך לראש, ופריחה דהשתא שנתכסית המחיה של חצי עדשה נמי לא חשיבא פריחה, כיון דכבר נקרחו ונעשו צרבת והרי הן כעור בשר, ולא מהני עד דפרח נמי עלייהו:
+
+Mishnah 6
+
+<b>אחת טמאה.</b> מוחלטת:
+<b>ואחת טהורה.</b> לאחר הפטור. שעמד בעיניו בסוף שבוע שני:
+<b>ופרחה מזו לזו.</b> בין מטהורה לטמאה בין מטמאה לטהורה:
+<b>ואח״כ פרחה בכולו טהור.</b> משום דטהורה נעשית טמאה כשפרח ממנה לטמאה, דהרי פשתה, וכי פרח אח״כ בכולו, הוי פורח מן (הטמאה לטהור) [הטמא, וטהור]:
+<b>בשפתו העליונה.</b> חצי גריס בהרת. ובשפתו התחתונה חצי גריס. וכשסוגר פיו נראית כגריס במקום אחד. וכן בשתי אצבעות ובשני ריסי עיניו, כשמדבקן נראית כגריס שלם:
+<b>אבל לא בבוהק.</b> מראה לבנונית למטה מארבעה מראות ומעכב את הפריחה:
+<b>חזרו בו ראשי אברים.</b> שנתגלו מן הנגע ונעשה בוהק:
+<b>טהור.</b> וה״ה בשאר הגוף. דאע״ג דבוהק מעכב את הפריחה בתחלה, אינו מעכב בסוף. ואגב סיפא דבעי למתני ראשי אברים, תנא הכא ראשי אברים. ובסיפא נקט ראשי אברים להודיעך כחו דר׳ מאיר דאפילו בראשי אברים שנתגלו פחות מכעדשה ונעשו בוהק מטמא ר״מ, וכל שכן בשאר הגוף. והך רישא דחזרו בו ראשי אברים כמין בוהק טהור, כרבנן אתיא ולא כר״מ. ורבנן דמטהרי, לאו דוקא פחות מכעדשה, דאפילו טובא נמי טהור, דבוהק בסוף אינו מעכב. והלכה כחכמים:
+
+Mishnah 7
+
+<b>הבא כולו לבן.</b> מתחלה בא כולו מכוסה בנגע:
+<b>יסגיר.</b> כדין בהרת כגריס. שמא יוולד לו שער לבן או מחיה. דאין פריחה מטהרת בתחילה:
+<b>נולד לו שער לבן.</b> בסוף שבוע ראשון או בסוף שבוע שני, יחליט. ואם לא באו סימני טומאה, יפטור:
+<b>השחירו שתיהן.</b> כל הני דחשיב, סימני טהרה נינהו, ומפורשים הם לעיל בסוף פרק קמא:
+<b>נולד לו מחיה או שער לבן.</b> אם לאחר שבאו סימני טהרה הללו נולד לו מחיה או שער לבן, טמא. ואם לאו, טהור:
+<b>וכולן שחזרו בהם ראשי אברים.</b> הבא כולו לבן בתחילה, בין שהוזקק להסגיר בין להחליט בין לפטור, אם חזרו ונתגלו ראשי אברים שלהן, הרי הן כמו שהיו וטהורים, דלא חשיבי מחיה. כיצד, הבא כולו לבן בתחלה והוסגר שני שבועות ולא נולדו בו סימני טומאה, ופטרו, ואח״כ נתגלו בו ראשי אברים, היינו חזרו בו ראשי אברים מתוך הפטור, וטהור. ואם החליטו בשער לבן והשחירו השערות ואח״כ נתגלו ראשי אברים, היינו חזרו בו ראשי אברים מתוך החלט וטהור. ואם בסוף שבוע ראשון או בסוף שבוע שני נתגלו ראשי אברים, היינו חזרו בו ראשי אברים מתוך הסגר, וטהור. כך נראית פירוש משנה זו מתוך תורת כהנים. אבל רמב״ם לא פירשה כן:
+<b>פרחה במקצתו.</b> במקצת ראשי אברים שנתגלו:
+<b>טמא.</b> שהרי פשה הנגע:
+<b>פרחה בכולו.</b> אחר שפרחה במקצתו:
+<b>טהור.</b> דהוי ליה פורח מן הטמא. אבל אם מתחלה לאחר שנתגלו ראשי אברים פרחה בכולו בבת אחת, טמא משום פשיון. והא דתנא רישא פרחה במקצתו טמא, הוא הדין פרחה בכולו נמי טמא, ולא נקט פרחה במקצתו אלא משום דבעי למתני בתרה פרחה בכולו טהור, דהיינו לאחר שפרחה במקצתו:  
+
+Mishnah 8
+
+<b>מתוך הטהרה טמא.</b> כגון הבא כולו לבן בתחלה, ולאחר הסגר או החלט נטהר, דאם חזרו בו ראשי אברים ונתגלו, טהור, כדפרישנא לעיל. ואם מתוך טהרה זו חזרו ונתכסו בבת אחת, טמא משום פשיון, והיינו דקאמר אם פרחה כולו כאחת מתוך טהרה, טמא, כדפרישנא במתניתין דלעיל דאם פרחה כולו בבת אחת נמי טמא כמו פרחה במקצתו:
+<b>פטור מן הפריעה ומן הפרימה.</b> כל זמן שהוא מוסגר. ואילו טהור מתוך החלט, חייב בפריעה ופרימה, כל זמן שהוא מוחלט. פריעה ופרימה, בגדיו יהיו פרומים וראשו יהיה פרוע:
+<b>מטמאין בביאה.</b> אם באו אל האוהל נטמא כל אשר באוהל:
+
+Mishnah 9
+
+<b>פרחה בכולו ואח״כ נתגלו בו ראשי אברים.</b> הכא מיירי שלא הספיק להחליטו עד שפרחה בכולו ונתגלו ראשי אברים, דר ישמעאל מדמי ליה לבא כולו לבן בתחילה חוץ מראשי אברים, דטעון הסגר. ור׳ אלעזר בן עזריה סבר, דכיון דאילו לא פרחה היה מחליטו, דינו כבהרת קטנה ובה מחיה, דאי פרחה בכולו ואח״כ נתגלו ראשי אברים, טמא. ועוד יש לפרש, דאפילו החליטו במחיה ופרחה בכולו וטיהרו, קסבר ר׳ ישמעאל דאין מטמא בחזרת ראשי אברים, דכי מטמא בחזרת ראשי אברים שאחר פריחה היכא דטהר בתורת פריחה, אבל הכא לאו בתורת פריחה טהר, דהא אילו נתמעטה מחיה מכעדשה [נמי] טהור:
+
+Mishnah 10
+
+<b>מי שהיה מוחלט.</b> בשער לבן או במחיה או בפשיון:
+<b>לא הספיק להראות לכהן.</b> שסימני טומאה הלכו:
+<b>שאילו הראה לכהן.</b> כשהלכו סימני טומאה היה מטהר, ואם אחר כן היה פורח, היה טמא, דהוה ליה פורח מן הטהור, אבל השתא הוי ליה פורח מן הטמא, וטהור:
+<b>בהרת ואין בה כלום.</b> אין בו סימן מסימני טומאה:
+<b>עד שפרחה בכולו טמא.</b> כלומר, טעון הסגר כבא כולו לבן בתחילה. ואם מתחילה קודם שפרחה הראה אל הכהן היה מסגיר, ובסוך שבוע כשפרחה, הוי ליה פורח מתוך הסגר וטהור:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>השחין והמכוה מיטמאין בשבוע אחד.</b> אם נולד במקומן בהרת, מסגירן שבוע אחד, ולסוף שבוע אם יש בו שער לבן או פשיון, מחליטו. ואם לאו, פוטרו. אבל במחיה אין מיטמאין, דמחית בשר חי בעינן, ואין זה בשר חי, כיון דמקומו שחין ומכוה:
+<b>בגפת.</b> פסולת של זיתים, והוא חם מחמת עצמו. וכן חמי טבריא מחמת מקורן הן חמים ולא מחמת האור:
+<b>כל שאינו מחמת האש זהו שחין.</b> לאתויי אבר מעיקרו:
+<b>רמץ.</b> אפר כירה, וחם מחמת האור:
+<b>כל שהוא מחמת האש.</b> לאתויי חמי האור:
+
+Mishnah 2
+
+<b>אין מצטרפין.</b> חצי גריס שחין וחצי גריס מכוה, אין מצטרפין לכגריס:
+<b>ואין פושין מזה לזה.</b> דאם שחין ומכוה זה אצל זה, ובאחד מהן בהרת כגריס, והסגירה, ובסוף שבוע פשתה לחברו או לעור הבשר, אין מחליטו. וכן אם הבהרת בעור הבשר ופשתה לשחין או למכוה, לא חשוב פשיון:
+<b>היו מורדין.</b> שלא נתרפאו יפה ולא נקרם העור ועדיין מוציאין ליחה, אין מטמאין בנגעים, דכתיב [ויקרא יג] שחין ונרפא, ובמכוה כתיב [שם] והיתה מחית המכוה:
+<b>אע״פ שנעשה מקומו צלקת.</b> שניכר שהיה שם שחין או מכוה ואין שוה לשאר עור בשר, אעפ״כ נידון כעור הבשר, מאחר שנעשה קרום חזק:
+
+Mishnah 3
+
+<b>אמרו לו למה.</b> יסגיר הא אי אפשר להוולד לו סימן טומאה:
+<b>לגדל שער אין ראויה.</b> דכף היד אינו מגדל שער לעולם:
+<b>לפשיון אינה פושה.</b> דשחין ומכוה אין פושין לעור הבשר:
+<b>למחיה אינה מטמא.</b> דהא תנן בשני סימנים בשער לבן ובפשיון, ולא במחיה:
+<b>שמא תכנוס.</b> כגריס, וכשיראנה הכהן בסוף שבוע יפטור אותו, ולאחר הפטור תחזור ותפשה בתוך השחין שמקומו כסלע, ויחליט:
+<b>אמרו לו הרי מקומה כגריס.</b> כלומר, ואם היה מקום הצרבת כגריס בלבד והבהרת בתוכה, למה יסגיר, והלא אין שייך לומר כאן שמא תכנוס ותפשה:
+<b>אמר להן לא שמעתי.</b> כלומר גם זה יסגיר, אבל לא שמעתי בו טעם:
+<b>אלמד בו.</b> תרשני שאלמד בדין זה דבר:
+<b>אם לקיים דברי חכמים הן.</b> אם תמצא טעם לקיים דברי חכמים שאמרו שטעון הסגר, אמור, אבל ללמד שאינו טעון הסגר לא תאמר, שאיני מניח מה שקבלתי מרבותי ושומע ממך:
+<b>שמא יוולד לו שחין אחר חוצה לו ויפשה לתוכו.</b> ששחין פושה לשחין. וכן הלכה:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>הנתקים.</b> נגעים שבראש או בזקן, קרויין נתקים, על שם שהשער ניתק ונופל ונושר מחמת הנגע. והנתקים אין מיטמאין בארבעה מראות כנגע שבמקום בשר, אלא מיטמאים בכל מראות:
+<b>בשער צהוב.</b> דומה לתבנית זהב:
+<b>דק לקוי קצר.</b> מה שאמרה תורה ובו שער צהוב דק, משמעותו לקוי קצר:
+<b>אפילו ארוך.</b> שאין משמעות דק אלא רקיק:
+<b>מה הלשון אומרים.</b> מלשון בני אדם אתה למד. כשאומרים קנה זה דק, מה משמעו, בין לקוי קצר בין לקוי ארוך. ואית ספרים דגרסי, ולא לקוי ארוך. בתמיהה. כלומר שמא לקוי קצר ולא לקוי ארוך:
+<b>נלמד מן השער.</b> דרך בני אדם כשאומרים על השער שהוא דק, על הלקוי קצר אומרים, ולא על הלקוי הארוך. והלכה כר׳ עקיבא:
+
+Mishnah 2
+
+<b>מכונס.</b> שתי שערות במקום אחד:
+<b>מפוזר.</b> אחד במזרח הנגע ואחד במערבו:
+<b>מבוצר.</b> שהשער באמצע הנתק, כמבצר שהוא באמצע העיר:
+<b>הפור.</b> שנהפך השער לצהוב מחמת הנתק, כגון שהנתק קדם לשער [צהוב]:
+<b>שאינו הפוך.</b> שקדם שער צהוב לנתק:
+<b>שאין שער אחר מציל מידו.</b> שאם יש בנגע שתי שערות לבנות, אפילו מלא שערות שחורות אינן מצילות (על השתי) שערות לבנות שלא יטמאו. אבל שער צהוב, אם יש עמו [שתי] שערות שחורות אינו מטמא. והלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>הצומח מציל.</b> שער שחור שצמח בנתק:
+<b>מיד שער צהוב ומיד פשיון.</b> שאם הוחלט בשער צהוב או בפשיון ; וצמחו בו שתי שערות שחורות, טהור:
+<b>בין מכונס.</b> דשתיהן במקום אחד:
+<b>בין מפוזר.</b> אחד למזרח הנגע ואחד למערבו:
+<b>והמשואר.</b> שקדמו שתי שערות שחורות הללו לנתק, כגון שכשניתק שער ראשו או זקנו כגריס נשארו בתוך הנתק שתי שערות שחורות:
+<b>ומבוצר.</b> אם הן מבוצרות באמצע הנתק, מצילות. אבל [אם] עומדות מן הצד אין מצילות:
+<b>עד שיהא רחוק מן הקמה.</b> עד שיהו שתי שערות הללו רחוקות מן השערות המקיפות את הנתק כשיעור שתי שערות. והשערות שסביב הנתק הן קרויין קמה. וכששערות הללו רחוקות מן הקמה מקום שתי שערות, נחשבות כמבוצרות בתוך הנגע:
+<b>אחת צהובה ואחת שחורה.</b> בצהובה שקדמה לנתק דלא הוי סימן טומאה, אצטריך ליה למימר דאין מצטרפת עם השחורה להציל מיד שער צהוב ומיד הפשיון. וסתם מתניתין כר׳ אליעזר בן יעקב דאמר בסמוך לקמן דשער צהוב שקדם לנתק לא מטמא ולא מציל:
+
+Mishnah 4
+
+<b>רבי יהודה מטמא.</b> כדתנן לעיל דרבי יהודה מטמא הפוך ולא הפוך:
+<b>ר׳ אליעזר בן יעקב אומר לא מטמא ולא מציל.</b> רבי אליעזר בן יעקב ור׳ שמעון לפרושי מלתא דתנא קמא דאמר טהור קאתו, ר״א בן יעקב סבר, טהור דאמר ת״ק לומר שאינו מטמא, אבל אינו מציל. ור״ש סבר, טהור ומציל קאמר. ולעיל פסקינן דהלכה כר׳ יהודה:
+
+Mishnah 5
+
+<b>כיצד מגלחין את הנתק.</b> בסוף שבוע ראשון (להסגרו) שלא פשה ולא נולד בו שער צהוב (כתיב והתגלח):
+<b>היה מגלח חוצה לו.</b> מגלח סביב לנתק, 
+<b>ומניח שתי שערות.</b> דכתיב (ויקרא י״ג:ל״ג) ואת הנתק לא יגלח, וכי מה יש בו, והלא כבר ניתק השער ונפל, אלא סמוך לנתק לא יגלח, שמשייר סביב לנתק שתי שערות מכל צד, נמצא הנתק מוקף שערות כעטרה:
+<b>החליטו בשער צהוב.</b> ואחר שהוחלט בו הלך שער צהוב ואחרי כן חזר:
+<b>וכן בפשיון.</b> שלא חזר שער צהוב אלא שפשה. בין כך ובין כך הרי הוא מוחלט כמו שהיה:
+<b>בתחלה בסוף שבוע ראשון.</b> כלומר, דין זה שאמרנו נוהג בין שהחליטו בשער צהוב בתחילה כשהובא אל הכהן, בין שהחליטו בשער צהוב בסוף שבוע ראשון, או בסוף שבוע שני, או לאחר הפטור, כגון שעמד בעיניו שני שבועות ופטרו ולאחר הפטור נולד שער צהוב והחליטו. ובכולהו הלך שער צהוב וחזר. או שלא חזר אלא שפשה הנתק. הרי הוא כמו שהיה:
+<b>החליטו בפשיון.</b> כמו שמפרש בהחליטו בשער צהוב כך יש לפרש החליטו בפשיון. והכא בפשיון לא גרסינן בתחילה, שאין הפשיון מטמא אלא אחר הסגר:
+
+Mishnah 6
+
+<b>שני נתקים זה בצד זה.</b> שיש בכל אחד כגריס הקלקי, דבנתקים נמי בעינן כגריס, דכתיב נגע הנתק, הקיש נגע לנתק, מה הנגע בכגריס, אף נתק בכגריס. ואם שני הנתקים מונחים זה אצל זה ויש שיטת שער מפסקת בין שני הנתקים וחולקת אותה לשנים כמחיצה המפסקת:
+<b>נפרץ.</b> שער של אותה השיטה:
+<b>במקום אחד.</b> בסוף שבוע ראשון של הסגר או בסוף שבוע שני או לאחר הפטור:
+<b>טמא.</b> שהרי פשה הנתק:
+<b>בשני מקומות.</b> שאותה שיטה נפרצה למטה ולמעלה ונשארו מאותה שיטה שתי שערות באמצע:
+<b>טהור.</b> דמבוצרות נינהו ומצילות:
+<b>כמה תהא הפרצה.</b> אם בשני מקומות נפרץ, הוי שיעור הפרצה מקום שתי שערות, דבהכי חשיבי השערות שבאמצע מבוצרות:
+<b>ואם במקום אחד נפרצו טמא.</b> אפילו נפרץ כגריס, טמא, שאין שער שחור מבוצר וכנוס בתוך הנגע, כיון דלא נפרץ בשני מקומות:
+
+Mishnah 7
+
+<b>זה לפנים מזה.</b> כגון נתק כגריס הקלקי מרובע, ושיטה של שער מקיפו סביב, וחוץ לאותה שיטה מקיף נתק כגריס כל סביבותיה, דהיינו רצועה של נתק ברוחב כעדשה מקפת את השיטה של שער, שזהו שיעור הנתק המקיף השערות המבוצרות:
+<b>נפרץ ממקום אחד טמא.</b> הפנימי. שהרי שער שחור בצדו ואינו מבוצר לתוכו. אבל החיצון טהור, דהא שתי שערות שחורות מבוצרות לתוכו:
+<b>משני מקומות טהור.</b> הפנימי, וכל שכן החיצון. שנעשו שניהם נתק אחד ובתוכן שתי שערות שחורות מבוצרות:
+<b>כמה תהא הפרצה.</b> משני מקומות ויהא טהור, מקום שתי שערות:
+<b>נפרץ ממקום אחד כגריס טהור.</b> והא דאמרן נפרץ במקום אחד טמא, היינו בפחות מכגריס. אבל מאחר דנפרצה כגריס, אפילו ממקום אחד נעשו שני הנתקים אחד, ושערות הנשארות הרי הן מבוצרות:
+
+Mishnah 8
+
+<b>ובו שער צהוב טמא.</b> שער צהוב מטמא בין בתחילה בין בסוף שבוע ראשון, בין בסוף שבוע שני, בין לאחר הפטור:
+<b>נולד בו שער שחור טהור.</b> אי בצמח לאחר הנתק, אע״פ שאינן מבוצרות. ואי במשואר, דוקא במבוצר, דרחוק מקמת הראש מקום שתי שערות כדאמרן:
+<b>אע״פ שהלך לו שער שחור טהור.</b> דכיון דנטהר הצהוב, תו לא מטמא אע״פ שנשר השחור. אבל אם החליטו בפשיון, ובא השחור וטהר הפשיון ואחרי כן הלך השחור, חוזר הפשיון ומטמא. או שפשה וכנס וחזר ופשה, לא אמרינן כיון דנטהר הנתק לא מטמא:
+<b>כל נתק שטהר שעה אחת.</b> בין שהחליטו בפסיון וכנס, או שבא שער שחור וטיהרו, בין החליטו בשער צהוב ובא שער שחור וטיהרו ואחרי כן הלך השחור, או מה שכנס חזר וניתק, שוב אין לנתק זה טומאה לעולם, אע״ג דקיימו סימני טומאה שלו כגון שער צהוב ופשיון. ולא מיבעי בהני דכבר טהרו בשער שחור, אלא אפילו פשה אחר שהלך השחור או נולד בו שער צהוב אחר, כיון דטהר הנתק כבר שוב אין לו טומאה:
+<b>ר׳ שמעון אומר כל שער צהוב שטהר שעה אחת.</b> כגון האי דהוה קאי בשעה שבא השחור, אין לו טומאה לעולם. אבל אם אחר שהלך השחור נולד בנתק שער צהוב אחר או פשה אחרי כן, טמא, דכל נתק שטהר לא אמרינן. והלכה כתנא קמא:
+
+Mishnah 9
+
+<b>וניתק כל ראשו.</b> שפרח הנתק בכל הראש. בין שהוחלט בשער צהוב בין שהוחלט בפשיון:
+<b>טהור.</b> דבכולהו פריחה מטהרת. ומנין שהפריחה מטהרת בראש, דכתיב (ויקרא י״ג:מ׳) ואיש כי ימרט ראשו קרח הוא טהור הוא. בזקן מנין, ת״ל ואיש, לרבות את הזקן. והבא כולו נתק בתחילה אינו טהור, כשם שהבא כולו לבן בתחלה אינו טהור בבהרת:
+<b>אין מעכבין זה את זה.</b> אם היה בראש נתק כגריס ואח״כ ניתק כל הראש, אע״פ שלא ניתק הזקן, טהור. וכן כשפרח בזקן ולא פרח בראש, טהור, דאין מעכבין זה על זה:
+<b>ודין הוא.</b> שיהו מעכבין:
+<b>שיש דבר אחר מפסיק ביניהן.</b> ששער הראש והזקן דאין מיטמאין בבהרת, מפסיקין בין עור הפנים לשאר הגוף. ועור הפנים ושאר הגוף מעכבין זה על זה, דכל שראוי ליטמא בנגע הבהרת מעכב פריחת הבהרת:
+<b>אין מצטרפין זה עם זה.</b> במקום שהראש והזקן מתחברים זה עם זה, אם נולד חצי גריס בזה וחצי גריס בזה, אין מצטרפין:
+<b>ואין פושין מזה לזה.</b> דאם יש נתק כגריס בראש סמוך לזקן, ולסוף שבוע ראשון או לסוף שבוע שני או לאחר הפטור פשה בזקן, לא חשיב פשיון:
+<b>מן הפרק של לחי.</b> העליון. מותח חוט מאוזן לאוזן, כל שמן החוט ולמעלה זהו הראש, וכל שמן החוט ולמטה זה הזקן:
+<b>פיקה של גרגרת.</b> ראש השיפוי כובע, והבשר המקיף בשיפוי כובע מחוץ, קרוי פיקה:
+
+Mishnah 10
+
+<b>הקרחת והגבחת.</b> שתיהן בראש, אלא שמשיפוע קדקוד ולאחוריו קרוי קרחת, משיפוע קדקוד כלפי פניו קרוי גבחת, כדתנן בסמוך. ואינם כנתקים, שהנתק חוזר ומגדל שער, והקרחת והגבחת אינן חוזרין ומגדלין שער:
+<b>מיטמאות בשני שבועות.</b> דכתיב (ויקרא י״ג:מ״ג) כמראה צרעת עור בשר, מה עור בשר בשני שבועות, אף כאן בשני שבועות:
+<b>ובמחיה ובפשיון.</b> דכתיב [שם] צרעת פורחת היא בקרחתו. צרעת, מלמד שמטמאה במחיה. פורחת, מלמד שמטמאה בפשיון. היא, מלמד שאינה מיטמאה בשער לבן:
+<b>נשם.</b> סם שהאוכלו אינו מגדל שער, והסך בו אינו מגדל שער:
+<b>מכה שאינה ראויה לגדל שער.</b> כגון מכה גדולה שהבשר נעשה צלקת:
+<b>פיקה של צואר.</b> היא חוליא הראשונה של צואר:
+<b>ואין פושות מזו לזו.</b> מקרחת לגבחת ומגבחת לקרחת. 
+<b>אם יש שער.</b> מפסיק ביניהן בין קרחת לגבחת. ואין הלכה כרבי יהודה:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>כל הבגדים.</b> לאתויי בגדים של עבדים ונשים וקטנים, ואפילו של גר תושב. ובלבד שהן מצמר ופשתים, כדכתיב (ויקרא י״ג) בבגד צמר או בבגד פשתים, בגדים של צמר ופשתים אין, בגדים של מידי אחרינא לא:
+<b>יראו בתחילה.</b> אפילו בנגע שהיה בהם קודם שבאו לידי ישראל. דהאי בגד הוה חזי לנגעים, אלא שרשותו של נכרי היתה מעכבת, הלכך ימים שהיה בהן הנגע בעודו ברשות הנכרי אינן עולים לו מן המנין, ומשבא לרשות ישראל ייראה בתחלה:
+<b>ועורות הים אינן מיטמאין.</b> דכתיב (ויקרא י״ג:מ״ח) לפשתים ולצמר או בעור, מה צמר ופשתים מין הגדל בארץ, אף עור ממין הגדל בארץ:
+<b>חיבר להן.</b> לעורות של דגים הגדלים מן הים:
+<b>מן הגדל בארץ אפילו חוט אפילו משיחה.</b> ובלבד שיחברנו לו כדרך חיבורו, בשתי תכיפות או יותר:
+
+Mishnah 2
+
+<b>שטרפן.</b> שעירבן ועשה מהן בגד:
+<b>אם רוב מן הגמלים וכו׳</b> שהצמר של רחלים מתבטל ברוב:
+<b>מחצה למחצה.</b> שצמר גמלים כצמר רחלים בשוה:
+<b>וכן הפשתן והקנבוס שטרפן זה בזה.</b> ועשה מהן בגד, דינן כדין צמר גמלים וצמר רחלים שטרפן:
+
+Mishnah 3
+
+<b>הצבועים.</b> אפילו בידי שמים:
+<b>הבתים בין צבועים.</b> אפילו בידי אדם:
+<b>העורות כבתים.</b> ואפילו צבועים בידי אדם מיטמאין בנגעים. והלכה שהבגדים אין מיטמאין צבועים ואפילו בידי שמים, דכתיב [שם] בבגד צמר או בבגד פשתים, מה פשתים כברייתו, אף צמר כברייתו. וכתיב לפשתים ולצמר, מה פשתים לבן, אף צמר לבן. ועורות הצבועים בידי אדם אין מיטמאין בנגעים. אבל בידי שמים מיטמאין בנגעים, כדברי ר׳ שמעון:
+
+Mishnah 4
+
+<b>ששתיו צבוע.</b> השתי שלו צבוע. ואין צבוע מיטמא:
+<b>וערבו לבן.</b> ואי אזלינן בתר הערב הוא לבן ומיטמא:
+<b>הכל הולך אחר הנראה.</b> בסתם בגדים הערב נראה, בכרים וכסתות השתי נראה. והכל לפי האומנות:
+<b>ירקרק.</b> ירוק שבירוקים:
+<b>אדמדם.</b> אדום שבאדומים. כלומר, שמראה הירקות והאדמימות בהם חזק מאוד. ירקרק, ככנף הטווס וכהוצין של דקל. אדמדם, כזהורית יפה שבדם:
+<b>היה ירקרק.</b> כגריס, ולבסוף שבוע פשה אדמדם אצל ירקרק:
+<b>נשתנה ופשה.</b> כגון שהיה בתחילה ירקרק כגריס, ולבסוף שבוע פשה ונעשה גדול כסלע, ובין האום ובין הפשיון שלו אדמדם:
+<b>נשתנה ולא פשה.</b> בתחילה כגריס של ירקרק, ולבסוף כגריס של אדמדם:
+<b>כאילו לא נשתנה.</b> ואותו שפשה טעון שריפה, ואותו שלא פשה מסגירו שבוע שני:
+<b>יראה [בתחלה]</b> דחשיב לנשתנה כנגע אחר. ואין הלכה כר׳ יהודה:
+
+Mishnah 5
+
+<b>העומד.</b> בעינו בסוף שבוע ראשון, שלא פשה ולא כהה מראיתו:
+<b>יכבס.</b> מקום הנגע ויסגיר:
+<b>העומד בשני.</b> בסוך שבוע שני לא כהה ולא פשה:
+<b>הפושה בזה ובזה.</b> בסוף שבוע ראשון או בסוף שבוע שני:
+<b>הכהה בתחילה.</b> כשהובא אל הכהן וראהו וקודם שהסגיר כהה:
+<b>יכבס ויסגיר.</b> כאילו כהה בסוף שבוע ראשון:
+<b>הכהה.</b> שהיה מתחילה חזק הירקות או האדמימות, ונעשה ירוק בינוני או אדום בינוני:
+<b>אינו זקוק לו.</b> אין זקוק להסגירו, וטהור. והלכה כחכמים:
+<b>הכהה בראשון יכבס ויסגיר.</b> כאילו לא כהה:
+<b>הכהה בשני.</b> דבסוף שבוע שני מצאו שכהה:
+<b>קורעו ושורף מה שקרע, וצריך מטלית.</b> לשון טלאי. חתיכת בגד במקום הקרע, דכתיב ואם תראה עוד, ואין עוד אלא מקומו, מלמד שהוא טולה עליו מטלית:
+<b>רבי נחמיה אומר כו׳</b> ואין הלכה כר׳ נחמיה:
+
+Mishnah 6
+
+<b>חזר נגע לבגד.</b> במקום אחר מן הבגד. ולא במטלית שנתן על מקום הקריעה:
+<b>מציל את המטלית.</b> כששורף את הבגד כולו. כדכתיב ואם תיראה עוד בבגד וגו׳ ושרף את הבגד. מציל את המטלית, אותו טלאי שנתן על מקום הקריעה מצילו, ואינו שורפו עם הבגד:
+<b>חזר למטלית.</b> לאותו טלאי שחיבר בו:
+<b>שורף את הבגד.</b> כאילו חזר בבגד עצמו. אבל המטלית אינו טעון שריפה, אלא אם הוא שלש על שלש, מסגירו. ואם עמד בעיניו שבועות שנים או פשה בשבוע ראשון, שורף. ואם פחות משלש על שלש אינו מיטמא בנגעים:
+<b>הטולה מן המוסגר.</b> שעשה טלאי מחתיכת בגד מוסגר על בגד טהור. ומוסגר קרי לבגד שעמד בעיניו בשבוע ראשון, ובשבוע שני כהה. דקורע ממנו הנגע ושורף מה שקרע, ושאר הבגד קרוי מוסגר:
+<b>חזר הנגע לבגד המוסגר.</b> שניטלה ממנו חתיכה זו שהיא עתה טלאי לבגד טהור, אע״פ שהבגד המוסגר טעון שריפה כדכתיב ואם תיראה עוד בבגד וגו׳:
+<b>מציל את המטלית.</b> היינו הטלאי הזה שניטל ממנו ומחובר בבגד טהור, מצילו ואינו שורפו עם הבגד המוסגר:
+<b>חזר.</b> הנגע 
+<b>למטלית.</b> לחתיכה זו שניטלה מן המוסגר:
+<b>ישרף.</b> המוסגר בכל מקום שהוא, כאילו היתה חתיכה זו מחוברת בו. וחתיכה תשמש הבגד השני שהיא מחוברת בו, בסימנים. שמסגיר עם הבגד השני. דדינו של שני כאילו הנגע בו, בין לענין הסגר בין לענין שריפה וכיבוס וכל דבר. ולאחר ששמשה הבגד השני, אפילו הלך הנגע לגמרי מן החתיכה, טעון שריפה, שהרי משחזר בו הנגע מתחילתו כבר הוזקק לשריפה:
+
+Mishnah 7
+
+<b>קייטא.</b> מלבוש שרגילים ללבוש בימות החמה. תרגום קיץ, קייטא. ולי נראה שהוא לשון רומ״י שקורים למלבוש של אשה קוטייא:
+<b>שיש לה פספסין.</b> מנומרת בצבעים הרבה, לבן וירוק ושחור ודומיהן. פספסין לשון פס יד, שפיסת יד מבגד לבן ופיסת יד מבגד של צבע:
+<b>ולבנים פושים מזה לזה.</b> מלבן ללבן. ואף על פי שהצבוע מפסיק, חשוב פשיון. דפשיון רחוק מטמא בכגריס:
+<b>והרי הוא פספס יחידי.</b> כלומר, אם לא היה בו אלא פספס אחד לבן, וכל שאר הפספסין צבועין, מי בעי הסגר, או לא, משום דאין לו להיכן יפשה:
+<b>אמר להן לא שמעתי.</b> כלומר, קבלתי מרבותי דטעון הסגר, ולא פירשו לי הטעם למה:
+<b>אלמד בו.</b> כלומר, תרשיני לומר לפניך טעם לדבר:
+<b>אם לפרש דברי חכמים הן.</b> שלא תסתור מה שקבלתי:
+<b>שמא יעמוד שני שבועות.</b> שאע״פ שאין לו במה יפשה יכול לבוא לידי טומאה, אם יעמוד בעיניו שני שבועות:
+<b>הפשיון הסמוך.</b> כשפושה סמוך לאום:
+<b>הרחוק.</b> שהאום בראש אחד של בגד והפשיון בראשו השני:
+<b>החוזר.</b> כגון שכהה בשני דקורעו ושורף מה שקרע, וכתיב ואם תיראה עוד בבגד ושרף וגו׳. וזהו החוזר, ושיעורו בכגריס:
+
+Mishnah 8
+
+<b>השתי והערב.</b> של צמר, שניכר בין שתי לערב, שהשתי דק והערב עב מאוד:
+<b>השתי משישלק.</b> דכתיב בבגד צמך או בבגד פשתים או בשתי או בערב, מה בגד שנגמרה מלאכתו, אף שתי וערב משתגמר מלאכתן. ות״ק סבר, או בשתי, הפסיק הענין:
+<b>משישלק.</b> במים רותחים. ויש ספרים שגורסים משישלה, כלומר משיהיו שולין ומסירים אותו מן היורה ששולקים אותן בה ללבנן:
+<b>האונין של פשתן.</b> אגודות מטוה של פשתן. ולפי שבפשתן אין ניכר בין שתי לערב כמו בצמר, משום הכי לא מפליג בהו בין שתי לערב:
+<b>משיתלבנו.</b> שנותנים אותן בתנור שיתחממו בהבל התנור ויתלבנו שם:
+<b>פקעת.</b> עץ שהנשים מסבבות המטוה מן הכוש לתוכו:
+<b>כדי לארוג ממנה שלש על שלש.</b> שיהא בה שיעור לעשות כל הבגד של שלש אצבעות על שלש אצבעות ממנה, גם השתי גם הערב, כדקתני ואפילו כולה שתי ואפילו כולה ערב:
+<b>היתה פסיקות.</b> שהיו החוטים שבפקעת מופסקין, לא הוי חיבור. אבל אם היו קשורים הוי חיבור:
+<b>אפילו פסיקה אחת.</b> שאין בכל הפקעת אלא פסיקה אחת וקשרה, לא הוי חבור. ואין הלכה כרבי יהודה:
+
+Mishnah 9
+
+<b>המעלה מן הפקעת לחברתה.</b> פעמים שהנשים עושות פקעת בת אמה או בת שתי אמות ומגלגלות ומסבבות מזו לזו לעשות פקעת גדולה, ואם עד שלא תעלה את כולה נראה נגע באחת מהן וחוט מחברן, הוי השני טהור:
+<b>סליל.</b> עץ חלול כמין קנה שמחברים עליו המטוה:
+<b>כובד העליונה.</b> שני עצים עגולים שהאורגין כורכים בהן השתי שלהן וגוללין, ונראה נגע בכובד האחד:
+<b>השני טהור.</b> דלא הוי חיבור:
+<b>וכן שני דפי חלוק.</b> נמי אינן חיבור. ולא כעין חלוקים שלנו שמחתכים ומחברין בו בתי הזרוע ושאר חתיכות בתפירה של חיבור גמור, דההוא ודאי חשיב חיבור כאילו הוא בגד אחד, אלא מיירי דלא מיחבר כולי האי:
+<b>בנפש המסכת.</b> חוט הערב שנכנס לתוך השתי כנפש לתוך הגוף, ועד שיתישבו על מכונם אצל הארוג הוי כשתי להצטרך עמו לנגע כגריס. אי נמי, בתחילה כשאורג בו שתי בתי נירים קודם שיארג בו ג׳ על ג׳:
+<b>ובשתי העומד.</b> הם חוטי השתי שבין כובד העליון לתחתון, שעומדים שם ליארג ולהסך בהן חוטי הערב. וקא משמע לן דלא תימא כל חוט וחוט עומד בפני עצמו ואין בו רוחב כגריס, אלא כולם חיבור זה לזה, ואם נראה (נמי) נגע בצד זה, טמא בצד אחר:
+<b>אם היה רצוף.</b> שהחוטים רצופים זה אצל זה כעין רצפה, שאורגין זה אצל זה, שכן דרך האורגים ליישבן להיות אריגתם מכוונת, אז חשיבה חיבור. ואי לאו הכי, חזינן כל חוט כאילו עומד בפני עצמו ולא הוי חיבור. ואין הלכה כרבי שמעון:
+
+Mishnah 10
+
+<b>נראה</b> הנגע, <b>בשתי העומד האריג טהור.</b> כשאין עתיד לארוג יותר:
+<b>השתי העומד טהור.</b> היינו מה שאין עתיד לקצץ מן השתי עם הארוג:
+<b>הנימין.</b> חוטין שבראש הסדין ובסופו:
+<b>מציל את האומריות.</b> שפת הבגד, שאינו שורף אותו, דכתיב ושרף את הבגד בצמר או בפשתים, שאין תלמוד לומר בצמר או בפשתים, אלא ללמדך שאין שורף האומריות עמהן:
+<b>ואפילו הן ארגמן.</b> דלא תימא דאין מציל אלא כשהאומריות של מין אחר שאינו מטמא בנגעים כגון של משי ושל זהב, קמשמע לן ואפילו הן ארגמן שהוא צמר צבוע מציל:  
+
+Mishnah 11
+
+<b>כל הראוי, ליטמא טמא מת.</b> בצמר ופשתים או בעור:
+<b>אע״פ שאינו מיטמא מדרס.</b> כגון בגד שלש על שלש, דאינו מיטמא מדרס עד שיהא בו שלשה טפחים על שלשה טפחים, ומיטמא במת. וכל שכן שכל המיטמאין מדרס מיטמאין בנגעים, ובלבד בלבנים שאינם צבועים:
+<b>קלע של ספינה ווילון וכו׳</b> כל הני דחשיב, מיטמאין במת ואין מיטמאים מדרס:
+<b>שביס.</b> לשון השביסים והשהרונים הכתוב בישעיה (ג׳ י״ח):
+<b>וגלגלון.</b> אבנט שחוגרים בו:
+<b>סגוס.</b> בגד עב מאוד והוא כאדרת שער:
+<b>באריג ובמוכין.</b> בגוף האדרת ובשערות הבולטים ממנה. והלכה כר׳ אליעזר בן יעקב:
+<b>החמת והתורמל.</b> כלים של עור, וקושרים אותן ונכפל העור במקום הקשר, ואין הנגע שבכפליו נראה אא״כ מתפשט העור. ולהכי קתני נראין כדרכן, כלומר שאין פושטו, אלא רואהו כך כמות שהוא. חמת, נוד של עור. תורמל, כמין כיס גדול של עור שהרועה מניח חפציו בתוכו:
+<b>מתוכו לאחוריו.</b> אם מתחילה נראה נגע בתוכו והסגירו, ובסוף שבוע נראה נגע באחוריו מבחוץ, חשיב פשיון. ובתוספתא משמע דדוקא בעורות אמרינן הכי, ולא בבגדים:
+
+Mishnah 12
+
+<b>בגד המוסגר.</b> שהיה בו נגע וצבעו ואין הנגע ניכר בו:
+<b>כולן טהורים.</b> דאת הודאי הוא מטמא, ואינו מטמא את הספק:
+<b>ועשאו מוכין.</b> קרעים קטנים פחותים משלש על שלש, אלא שלא הובדלו לגמרי:
+<b>כולן טמאין.</b> דכיון שנזקק לטומאה אין הספק מטהרו:
+<b>טמא ואסור בהנאתו.</b> דהא שריפה בעי:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>כל הבתים.</b> ודוקא בארץ ישראל, דבבית ארץ אחוזתכם כתיב (ויקרא י״ד:ל״ד):
+<b>חוץ משל נכרים.</b> אם קנו בית בארץ ישראל. דהכי משמע, אחוזתכם מיטמאה בנגעים, ואין אחוזת הנכרים מיטמאה בנגעים. וכשם שאין אחוזתם מיטמאה בנגעים, כך בגדיהם וגופם אין מיטמאים בנגעים:
+<b>יראו בתחילה.</b> והימים שהיה בהם הנגע כל זמן שהיו ביד נכרים, אינם עולים להן מן החשבון:
+<b>בית עגול.</b> שאין בו זויות:
+<b>טריגון.</b> שיש לו שלש זויות. שלש בלשון רומי טר״י. והוא הדין בית שיש לו שתי זויות או חמש:
+<b>אינו מיטמא בנגעים.</b> דגבי נגעים כתיב קירות קירות שתי פעמים, ומיעוט קירות שנים, הרי ארבעה:
+<b>ובאסקריא.</b> הוא תורן הספינה. ויש ספרים שגורסים אכסדיא, והן קורות שקושרים ביחד ומוליכין אותן בנהרות ובים. ובלשון מקרא קרויין רפסודות:
+<b>אינן מיטמאין בנגעים.</b> דכתיב בבית ארץ, עד שיהיה הבית מחובר בארץ:
+<b>על ארבע קורות.</b> כמו או על ארבע קורות. שהיה הבית בנוי על גבי הקורות:
+<b>אפילו על ארבעה עמודים.</b> שהעמודים מחוברים בארץ והן נחשבים ארבע זויות לבית והגג עליהן, מיטמא בנגעים אע״פ שהוא פתוח מכל צדדיו:
+
+Mishnah 2
+
+<b>בית שאחד מצדדיו.</b> אחד מארבעה כתליו מחופה בשיש מרמר״א:
+<b>בסלע.</b> צור שהיא שם מששת ימי בראשית:
+<b>בלבנים.</b> עשויים בכבשן:
+<b>בעפר.</b> שהכותל עשוי מגושי עפר:
+<b>טהור.</b> דבעינן שיהיו ארבעה קירות הבית ראויין ליטמא בנגעים, ואם אחד מן הקירות עשוי בדבר שאין ראוי ליטמא, כגון כל הני דאמרינן, הבית טהור:
+<b>בית שלא היו בו אבנים ועצים ועפר.</b> כל שלשתן, אלא אחד מהן היה בו, ונראה הנגע באותו האחד, טהור. דבעינן שיהא ראוי ליטמא קודם ראיית הנגע:
+<b>עד שיהיו בו אבנים ועצים ועפר.</b> דכתיב (ויקרא י״ד:מ״ה) את אבניו ואת עציו ואת כל עפר הבית:
+
+Mishnah 3
+
+<b>עד שיראה כשני גריסין.</b> דכתיב [שם] וראה את הנגע והנה הנגע, מלמד שאין נגעי בתים מיטמאין, עד שיראו כשני גריסין:
+<b>או על אבן אחת.</b> והיינו טעמא דאמר רבי ישמעאל ארבע אבנים לארבעה כותלי הבית, לכל כותל אבן אחת. ולרבי עקיבא דאמר עד שיראו כשני גריסים על שתי אבנים לא על אבן אחת, אין פחות משמונה אבנים, לכל כותל שתי אבנים:
+<b>רבי אלעזר בר׳ שמעון אומר כו׳</b> טעמא דר׳ אלעזר בר׳ שמעון [בסנהדרין דף ע״א] דכתיב קיר וכתיב קירות, איזהו קיר שהוא כקירות, הוי אומר זה קרן זוית, ובכל קיר בעינן שיעור נגע, דהיינו כגריס הקלקי מרובע בכל אחד ואחד. והלכה כר׳ עקיבא:
+
+Mishnah 4
+
+<b>עצים.</b> כדאמרינן שאין הבית מיטמא עד שיהיו בו עצים, כמה יהיו בכל כותל וכותל, כדי ליתן תחת השקוף. כך צריך לכל קיר וקיר:
+<b>שקוף.</b> מקום שהדלת שוקף עליו, ורגילין ליתן עץ תחתיו:
+<b>סנדל לאחורי השקוף.</b> רגילים להניח עץ לאחורי השקוף להגין, ונקרא סנדל, כמו שהסנדל מגין על הרגל. שקוף, נקרא בין של פתח בין של חלון:
+<b>פצים.</b> לשון סדק וקרע. כמו (תהילים ס׳:ד׳) הרעשת ארץ פצמתה:
+<b>קירות האבוס.</b> של בהמה:
+<b>וקירות המחיצה.</b> של (חצרות) גנות ופרדסים:
+<b>אין מיטמאין בנגעים.</b> דכתיב בקירות הבית, ולא בקירות האבוס ולא בקירות המחיצה:
+<b>ירושלים וחוצה לארץ אינן מיטמאין בנגעים.</b> דכתיב (ויקרא י״ד:ל״ד) בבית ארץ אחוזתכם, וחוצה לארץ אינה אחוזתכם, וירושלים נמי לא נתחלקה לשבטים:
+
+Mishnah 5
+
+<b>לא יגזור.</b> לא יפסוק הדיין לומר שהוא נגע ודאי, מדכתיב כנגע נראה לי בבית, ולא כתיב נגע:
+<b>אפילו חבילי עצים.</b> שאינן בכלל טומאה, צריך לפנות. והא דכתיב ולא יטמא כל אשר בבית, דמשמע דאטומאה קפיד רחמנא, סבירא ליה לרבי יהודה דמלתא באנפי נפשה היא, לאשמועינן דכלים דהוו מעיקרא נמי מיטמו אי שביק להו. ואין הלכה כר׳ יהודה:
+<b>עסק זה לפינוי.</b> בתמיה, וכי להעסיקו לפנות את הבית הוצרך הכתוב, שאתה מזקיקו לפנות דברים שאין מקבלים טומאה, על כרחך לא בא הכתוב לדרוש אלא כמו שדורש ר׳ מאיר שהתורה חסה על ממונן של ישראל:
+<b>פכו.</b> לשון פכים קטנים:
+<b>תפיו.</b> מקום שאופה ומבשל בו קדירתו, כגון תנור וכירים של חרס המיטלטלין. ויש ספרים שגורסים טפיו בטי״ת, והוא כלי חרס קטן מאוד שאין המשקה יוצא הימנו אלא טיף טיף. וכל אלו אין להם טהרה במקוה:
+<b>א״כ על של רשע.</b> שהנגעים באים על לשון הרע:
+
+Mishnah 6
+
+<b>אינו הולך לתוך ביתו.</b> דכתיב ויצא הכהן מן הבית. יכול ילך לביתו ויסגיר, תלמוד לומר אל פתח הבית, אי אל פתח הבית, יכול יעמוד תחת המשקוף ויסגיר, תלמוד לומר ויצא מן הבית, עד שיעקר מכל הבית:
+<b>ולא סיד מכל מקום.</b> דכתיב ועפר אחר יקח, וסיד לא הוי עפר אלא אבן שריפה:
+<b>לא אחת תחת שתים.</b> אבן גדולה שממלאה מקום השתים:
+<b>מכאן אמרו אוי לרשע ואוי לשכנו.</b> שאם כותל מפסיק בין שני בתים ונראה נגע בכותל לצד בית זה, כעל הבית האחר צריך להטפל עמו, דכתיב וחלצו את האבנים, לשון רבים. ולזה שהנגע לצד ביתו קורא רשע, שהנגעים באים על לשון הרע כדאמרן:
+<b>שניהם קוצעים.</b> לשון ואת הבית יקציע:
+<b>יקח וטח.</b> לשון יחיד, למעוטי חברו שאין מטפל עמו בטיחה:
+
+Mishnah 7
+
+<b>בא בסוף שבוע.</b> אחרי הטוח הבית, חוזר ומסגירו, ואם בסוף שבוע חזר הנגע, ונתץ את הבית:
+<b>הפשיון הסמוך.</b> שפשה סמוך לנגע:
+<b>והחוזר כשני גריסים.</b> דכתיב ואם ישוב הנגע, כאדם האומר חזר פלוני למקומו, והנגע שבבתים בתחילה אינו מטמא אלא בשני גריסים, כדאמרן:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>עשרה בתים.</b> הכהה בראשון. בסוף שבוע ראשון כהה, או הלך הנגע לגמרי. הרי שני בתים, דכשנים הן חשובים:
+<b>קולפו.</b> קולף מקום הנגע בלבד, והבית טהור:
+<b>הכהה.</b> בסוף שבוע שני, וההולך לגמרי. שנים אחרים, הרי ארבעה:
+<b>הפושה בשבוע ראשון חולץ וקוצה וטח ונותן לו שבוע.</b> ואם חזר, נותץ. הרי חמשה:
+<b>לא חזר טעון צפרים.</b> הרי ששה: 
+<b>עמד בעיניו בשבוע ראשון ופשה בשני, חולץ וקוצה וטח ונותן לו שבוע. חזר, נותץ.</b> הרי שבעה:
+<b>לא חזר טעון צפרים.</b> הרי שמונה:
+<b>עמד בעיניו בשבוע ראשון ובשבוע שני, חולץ וקוצה וטח ונותן לו שבוע.</b> שדין העומד בעיניו בשבוע שני כדין הפושה. <b>חזר, נותץ.</b> הרי תשעה:
+<b>לא חזר טעון צפרים.</b> הרי עשרה:
+<b>אם עד שלא טיהרו בצפרים נראה בו נגע.</b> הרי הוא כחוזר, וטעון נתיצה. אבל משטיהרו, הוי ליה כנגע חדש ומסגירו:
+
+Mishnah 2
+
+<b>האבן שבזוית.</b> שהיא בינו ובין חברו בשותפות:
+<b>חולץ את כולו.</b> כדדרשינן וחלצו, מלמד ששניהם חולצים:
+<b>בזמן שהוא נותץ.</b> את הבית כולו:
+<b>נותץ שלו.</b> דגבי נתיצה כתיב את אבניו ואת עציו, אבניו שלו ועציו שלו:
+<b>ראש ופתין.</b> פירש הערוך, אותה האבן או אותו העץ שתופס מצד מערב נדבך שלו, ולצד מזרח נדבך של חברו, שם אותה האבן או אותו העץ, ראש. ואותם האבנים ועצים שבנדבך זה במערב אחת, ובנדבך זה במזרח אחת, שמן פתין:
+
+Mishnah 3
+
+<b>נותן את הקורות לעלייה.</b> וסומכן בעמודין ואינו נותצן עם הבית, דכתיב את אבניו ואת עציו ואת [כל] עפר הבית, ולא אבנים ועצים ועפר של עלייה:
+<b>נתצין עמו.</b> דדרשינן את אבניו ואת עציו ואת עפר הבית, כל אבנים שנבנו עמו וכל עצים שנבנו עמו וכל עפר שנבנה עמו. וכיון דאין עלייה על גביו, הרי כולם נבנו עמו:
+<b>מלבנים.</b> כמין לבנים מרובעות ששוטחים על הגגות. ויש מפרשים, כעין מזוזות שעושים בחלונות מבחוץ לנוי, ואין מחוברים בטיט בחלון:
+<b>שריגות.</b> כמין סבכה שעושים בחלון שמסתכלים משם לרה״ר:
+<b>מלבן.</b> עץ ארוך שעל הקיר העשוי להושיב עליו ראשי הקורות שלא ירקבו מלחלוחית החומה:
+<b>בכזית.</b> משום דצרעת אתקש למת, דכתיב (במדבר י״ב:י״ב) אל נא תהי כמת:
+<b>במשהו.</b> כאברים של מת, דתנן באהלות, האברים אין להם שיעור. ואין הלכה כר׳ אלעזר:
+
+Mishnah 4
+
+<b>בית המוסגר מטמא מתוכו.</b> כדכתיב והבא אל הבית כל ימי הסגיר אותו יטמא עד הערב. והאבנים המנוגעים עצמן, אפילו במוסגר, מטמאין מאחוריהן:
+<b>והמוחלט מתוכו ומאחוריו.</b> הנוגע בבית מאחוריו, טמא, דכתיב במוחלט, צרעת ממארת בבית טמא הוא, מה תלמוד לומר טמא הוא, הוסיף לו שיהא טמא בין מתוכו בין מאחוריו:
+<b>זה וזה מטמאין בביאה.</b> לטמא כל הנכנס בתוכו:
+
+Mishnah 5
+
+<b>הבונה מן המוסגר בטהור.</b> לאחר שחלץ וקצע וטח ונתן לו שבוע, בתוך ימי הסגרו לקח מאותו בית אבנים ובנאן בבית אחר:
+<b>חזר נגע לבית.</b> המוסגר:
+<b>חולץ את האבנים.</b> שלקח ממנו ומסלקן מן הטהור, והן טמאים כטומאת הבית שנטלן ממנו:
+<b>חזר הנגע לאבנים.</b> שנבנה בטהור:
+<b>הבית</b> המוסגר, ינתץ, כאילו היו קבועים בו. והני אבנים נמי בעו נתיצה, אלא שממתין להם עד שישמשו הבית השני בסימנין, דטעון הסגר, ודינו לכל דבר ככל בית שנראה בו נגע בתחילה:
+
+Mishnah 6
+
+<b>בית שהוא מיסך על גבי בית המנוגע.</b> כגון שבית המנוגע בנוי בתוך בית אחר. וכן אילן שבית המנוגע בנוי תחתיו:
+<b>הנכנס לחיצון טהור.</b> דהאי לחודיה קאי והאי לחודיה קאי. ודמי לבית ועלייה, דאי קאי מצורע בבית, עלייה טהורה:
+<b>ומה אם אבן אחת.</b> שמבית המנוגע, מטמאה כל אשר באוהל:
+<b>הבית כולו.</b> שהוא תחת בית אחר, לא כל שכן שיטמא כל מה שבתוך החיצון. והלכה כרבי אליעזר:
+
+Mishnah 7
+
+<b>והטהור עובר טמא.</b> דכתיב במצורע, מחוץ למחנה מושבו, מכאן שמושבו טמא. הלכך כשהטמא עומד תחת האילן, נעשה מקום האילן מושבו והטהור העובר שם טמא. אבל כשהטמא עובר ואינו עומד לפוש שם, אין זה קרוי מושבו, ואע״פ שהטהור יושב שם, טהור ואינו מקבל טומאה:
+<b>ואם עמד</b> הטמא, נטמא מקום האילן ונטמא הטהור העובר שם:
+<b>וכן באבן המנוגעת.</b> אם אדם הנושאה עובר תחת האילן, הטהור העומד שם לא נטמא:
+<b>ואם הניחה טמא.</b> והוא הדין אפילו לא הניחה, אלא שעמד הנושאה:  
+
+Mishnah 8
+
+<b>טהור שהכניס ראשו ורובו.</b> דבציר מראשו ורובו לא חשיבא ביאה:
+<b>שהכניס ממנה שלש אצבעות על שלש אצבעות.</b> חשיבא כאילו נכנסה כל הטלית כולה. אבל פחות מכן לא, דבציר משלש על שלש אינה מקבלת טומאה ולא חשיבא:
+<b>וטמאה.</b> כגון טלית המנוגעת שהכניס ממנה כזית לבית טהור:
+<b>טמאתו.</b> דצרעת אתקש למת. וטלית המנוגעת דמטמאה בביאה נפקא לן מקרא דכתיב [ויקרא יד] ולצרעת הבגד ולבית, מקיש בגד לבית, מה בית מטמא בביאה דהא כתיב [שם] והבא אל הבית וגו׳, אף בגד מטמא בביאה. מנין לרבות את כולן כגון שתי וערב ועורות, תלמוד לומר [שם יג] זאת תורת נגע צרעת בגד הצמר, מקיש כולן לבגד, מה בגד מטמא בביאה, אף כולן מטמאין בביאה:
+
+Mishnah 9
+
+<b>וכליו על כתפו.</b> מקופלים ומונחים על כתיפו דרך משאוי:
+<b>וטבעותיו בידיו.</b> מונחים על פס ידו שלא כדרך מלבוש:
+<b>הוא והן טמאין מיד.</b> דקרינן נמי בכלים והבא אל הבית יטמא:
+<b>היה לבוש בכליו.</b> דהשתא אין כליו טמאים אלא מחמת דידיה:
+<b>והן טהורים עד שישהה בכדי אכילת פרס.</b> דכתיב והאוכל בבית יכבס את בגדיו והשוכב בבית יכבס את בגדיו, ותניא, אין לי אלא אוכל ושוכב, לא אוכל ולא שוכב מנין, תלמוד לומר יכבס בגדיו, ריבה. א״כ למה נאמר אוכל ושוכב, ליתן שיעור לבא אל הבית שאין טעון כיבוס בגדים עד שישהה כדי שיעור אכילה כשהוא שוכב, כלומר כשהוא מיסב. וכמה שיעור אכילה, כדי אכילת פרס, שהוא חצי ככר של עירוב, לדברי רש״י הם ארבע ביצים, ולדברי רמב״ם שלש ביצים:
+<b>מיסב ואוכל בלפתן.</b> ששיעורו מועט משאלו [היה] אוכלן בלא לפתן, שמתוך טעם של לפתן ממהר לאכול:
+
+Mishnah 10
+
+<b>היה עומד בפנים.</b> תוך בית המנוגע:
+<b>ופשט ידיו לחוץ וטבעותיו בידיו.</b> הכא מיירי כשטבעותיו באצבעותיו דרך מלבוש, ואם שהה כדי אכילת פרס, טמאות, דבתר גופו גרירי. ואם היו בפס ידו דרך משאוי, מוכיח בתוספתא שהם טמאות מיד:
+<b>בזמן שאין כל גופו טמא.</b> כגון הכא דהוא עומד בחוץ ולא נטמא כל זמן שלא הכניס ראשו ורובו:
+<b>אינו דין שלא יטמא את מה שעליו עד שישהה כדי אכילת פרס.</b> ורבי יהודה אומר, מצינו שיפה כח הטמא להציל, מכח הטהור להציל, שהרי ישראל שמקבלים טומאה מצילין כלים בבית המנוגע, שאין מטמאין עד שישהה כדי אכילת פרס, ונכרי ובהמה שאין מקבלים טומאה אין מצילין כלים בבית המנוגע, שהבגדים שעליהם טמאים מיד. ואין הלכה כרבי יהודה:
+
+Mishnah 11
+
+<b>עד ארבע אמות.</b> קסבר ר׳ שמעון, למעלה מארבע אמות רשותא אחריתא הוא, דקומתו של אדם בינוני שלש אמות, ואמה אחת לפישוט ידים ורגלים. ואין הלכה כרבי שמעון:
+<b>כלים מיד טמאים.</b> כלומר כלים שאמרנו עד הקורות לתנא קמא ועד ארבע אמות לר׳ שמעון, מיד הן מיטמאין כשנכנס עמהן לבית המנוגע:
+<b>כדי הדלקת הנר.</b> כשנכנס ברשות, מודה ר׳ יהודה דמיטמאין מיד, ולא פליג אלא כשנכנס שלא ברשות. משום דמושבו של מצורע מטמא כדאמרן, וכשנכנס ברשות הוי מושבו מיד, אבל כשנכנס שלא ברשות לא הוי מושבו אלא אם כן שהה כדי הדלקת הנר ולא אפקיה. ואם לא שהה כדי הדלקת הנר, לא הוי מושבו. דהאי דלא אפקיה, משום דטריד בהדלקת הנר דביני שמשי או דימות החול ולא מצי מפיק ליה:
+
+Mishnah 12
+
+<b>נכנס לבית הכנסת.</b> מצורע שבא ליכנס לבית הכנסת:
+<b>עושים לו מחיצה גבוהה עשרה טפחים.</b> דפחות מעשרה אינה חשובה מחיצה להציל:
+<b>ברוחב ארבע אמות.</b> כנגד ארבע אמות של תפילה. אי נמי, משום דזהו שיעור מקומו של אדם, כדאמרינן בעירובין בפרק מי שהוציאוהו (עירובין דף מ״ח):
+<b>נכנס ראשון ויוצא אחרון.</b> כדי שלא יטמאו העומדים בבית הכנסת בכניסתו וביציאתו, כשהוא עובר מן הפתח ועד המחיצה. דחיישינן שמא יעמוד מעט בשעה שהוא עובר, ויטמאו כל העומדים שם:
+<b>כל המציל בצמיד פתיל.</b> כגון כלי חרס וכל הנהו דחשיב במסכת כלים פרק ואלו כלים מצילים:
+<b>כל המציל מכוסה באוהל המת.</b> כגון בור ודות דלא בעי צמיד פתיל אלא כיסוי, כדתנן במסכת אהלות פרק התנור (משנה ו׳). והלכה כרבי יוסי:
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>כיצד מטהרין.</b> פיילי. מזרק. השותים במזרקי יין (עמוס ו׳:ו׳) מתרגמינן דשתיין בפיילי חמר:
+<b>חדשה.</b> דכתיב (ויקרא י״ד:ה׳) אל כלי חרש על מים, מקיש כלי למים, מה מים שלא נעשה בהן מלאכה, אף כלי שלא נעשה בו מלאכה:
+<b>רביעית.</b> משום דכתיב [שם] בדם הצפור השחוטה ובמים החיים, מים חיים שדם הצפור ניכר בהן. ושיערו חכמים רביעית:
+<b>מים חיים.</b> שלעולם נובעים ואינן פוסקים:
+<b>צפרים דרור.</b> שדרות בבית כבשדה:
+<b>וקוברה בפניו.</b> לפי שאסורה בהנאה:
+<b>ושני תולעת.</b> לשון צמר צבוע שני. כרמז״י בלע״ז:
+<b>וכרכן בשיירי לשון.</b> עץ ארז ואזוב ושני תולעת היה מניחן יחד, והלשון יוצא ועודף על עץ ארז ואזוב, והיה כורכן בו דהוו שלשתן באגודה אחת:
+<b>והקיף.</b> לשון סמיכה והקרבה. כמו [ביצה דף ל״ב] מקיפים שתי חביות. לתרום שלא מן המוקף. כלומר היה סומך להן ראשי אגפים וראש הזנב של הצפור החיה, וטובל כולן ביחד בדם ובמים שבכלי חרס:
+<b>לאחר ידו.</b> על גב ידו של מצורע:
+<b>ויש אומרים על מצחו.</b> ואין הלכה כיש אומרים:
+<b>על השקוף.</b> של בית שהוא מנוגע:
+
+Mishnah 2
+
+<b>לא לים.</b> אם הוא בעיר היושבת על שפת הים:
+<b>ולא למדבר.</b> אם העיר יושבת אצל המדבר:
+<b>שנאמר ושלח את הצפור החיה אל מחוץ לעיר אל פני השדה.</b> מכאן שאינו הופך פניו לעיר:
+<b>העביר תער על כל בשרו.</b> לאו דוקא. שלא היה מגלח אלא כל מקום כנוס שער, [ונראה, לאפוקי שער] בית הסתרים, דאמר קרא (ויקרא י״ד) והיה ביום השביעי יגלח את כל שערו, כלל. את ראשו ואת זקנו ואת גבות עיניו, פרט. ואת כל שערו יגלח, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש מקום כנוס שער ונראה, אף כל מקום כנוס שער ונראה. ותגלחת ראשונה שמגלח בזמן חלוטו, למדוה בגזירה שוה מתגלחת שניה, שמגלח שניה לאחר שספר שבעת ימים, דנאמר בימי חלוטו וגלח את כל שערו וגו׳, ונאמר בימי ספרו יגלח את כל שערו וגו׳, מה תגלחת האמורה בימי ספרו פרט לבית הסתרים, אף תגלחת האמורה בימי גמרו פרט לבית הסתרים:
+<b>טהור מלטמא בביאה.</b> ומלטמא משכב ומושב, כדרך שהיה מטמא כימי חלוטו:
+<b>מטמא כשרץ.</b> לטמא אדם ובגדים במגע, אבל לא במשא:
+<b>מנודה מביתו.</b> לענין זה שאסור בתשמיש המטה, דכתיב (ויקרא י״ד) וישב מחוץ לאהלו, ואין אהלו אלא אשתו, וכן הוא אומר (דברים ה׳) שובו לכם לאהליכם, כשהתיר להם תשמיש המטה לאחר מעמד הר סיני:  
+
+Mishnah 3
+
+<b>טהור מלטמא כשרץ.</b> ופוסל תרומה [ותו לא]:
+<b>ושלש טהרות ביולדת.</b> והוא הדין בזב בעל שלש ראיות, ובזבה. דבכולהו טבל ועלה אוכל במעשר, העריב שמשו אוכל בתרומה, הביא כפרתו אוכל בקדשים, הרי שלש טהרות. והאי דנקט יולדת טפי מזב וזבה, משום דביולדת כתיב בהדיא (שם י״כ) וכפר עליה הכהן וטהרה, לאכילת קדשים:
+
+Mishnah 4
+
+<b>והלוים.</b> בעת שנבחרו לשירות במדבר, ואינה נוהגת לדורות:
+
+Mishnah 5
+
+<b>מצותן שיהיו שוות.</b> דלכתוב רחמנא צפרים, ומיעוט צפרים שתים. שתי דכתב רחמנא למה לי, אלא ללמד שיהיו שתיהם שוות:
+<b>ונמצאת טריפה כו׳</b> דחיות כתיב [שם יד], פרט לטריפות:
+<b>תמות המשתלחת.</b> יניחנה עד שתמות מאליה:
+
+Mishnah 6
+
+<b>כרביע כרע המטה.</b> כדמפרש ואזיל, שמחלק כרע המטה לשנים, ואלו השנים מחלקן לארבעה, וזהו רביע כרע. וקמ״ל דמצוה לצמצם שיהיה רביע כרע, לא פחות ולא יותר:
+<b>שם לווי.</b> שמלוין ומחברין אותו לדבר אחר. אזוב יון, אזוב כוחלי, אזוב רומי:
+
+Mishnah 7
+
+<b>ביום השמיני.</b> כשגילח בשביעי, מביא קרבנותיו בשמיני. אבל אם שהה ולא גילח אלא בשמיני, מביא קרבנותיו בתשיעי, לפי שטעון הערב שמש בין גילוח להבאת קרבנותיו:
+
+Mishnah 8
+
+<b>וסמך שתי ידיו עליו.</b> וקודם סמיכה היה טעון תנופה, שאשם מצורע טעון תנופה חי:
+<b>ואחד ביד.</b> דכתיב (ויקרא י״ד:כ״ה) ולקח הכהן ונתן על תנוך אוזן המיטהר, מה נתינה בעצמו של כהן, אף קבלה בעצמו של כהן:
+<b>אינו צריך טבילה.</b> שכבר טבל מבערב, כדכתיב [שם] והיה ביום השביעי יגלח וגו׳ וכבס בגדיו ורחץ בשרו במים. וחכמים אומרים, הואיל והיה עלול לטומאה, שמא לא שמר עצמו בטהרה כראוי ונטמא אחר שטבל, לפיכך צריך טבילה אחרת מספק. והלכה כחכמים:
+
+Mishnah 9
+
+<b>הכניס ראשו.</b> לפי שעזרת ישראל אין מחוסר כפורים נכנס לה, ודם האשם היה נפסל ביוצא אם יצא חוץ לעזרה, לפיכך היה המצורע עומד בשער ניקנור שהוא בין עזרת נשים לעזרת ישראל, ומכניס ראשו לתוך העזרה עד שנותנים המתנות על תנוך אזנו, ומכניס ידו ורגלו עד שיתן על בהונותיו:
+<b>תנוך.</b> זה גדר האמצעי של אוזן:
+<b>רבי יהודה אומר וכו׳</b> ואין הלכה כרבי יהודה:
+<b>אין לו טהרה עולמית.</b> דבעינן כדכתיב בקרא. ודוקא שנקטעה אזנו או בהונותיו לאחר שהוזקק לטהרה:
+<b>רבי אליעזר אומר נותן הוא על מקומן.</b> דלא בעינן כדכתיב בקרא. ואין הלכה כרבי אליעזר. וכן אין הלכה כרבי שמעון דאמר אם נתן על של שמאל יצא:
+
+Mishnah 10
+
+<b>נטל מלוג השמן.</b> שהעלה את הלוג עם האשם במקום שחיטתו בצפון והיה מזומן שם:
+<b>לתור כפו של חברו.</b> משום דכתיב ויצק על כף הכהן, משמע שהכהן העושה את ההזאות היה יוצק על כף כהן אחר:
+<b>כנגד בית קדשי הקדשים.</b> משום שנאמר שבע פעמים לפני ה׳. ולא שהיה מכניס את השמן בהיכל להזות כנגד הפרוכת, אלא בעזרה היה עומד והיה הופך פניו לצד בית קודש הקדשים ומזה על קרקע העזרה:
+<b>על כל הזאה טבילה.</b> על כל פעם שמזה טובל אצבעו בשמן, ולא שיטבול אצבעו פעם אחת ויזה מאותה טבילה שתים ושלש הזאות. דשבע פעמים, אטבילת אצבעו נמי קאי:
+<b>בין שנתן בין שלא נתן כיפר.</b> וטהר גברא:
+<b>ומעלין עליו כאילו לא כיפר.</b> קמי שמיא, שלא עשה מצוה מן המובחר. ואין הלכה כר׳ יוחנן בן נורי:
+<b>חסר הלוג.</b> שמן של מצורע:
+<b>עד שלא יצק.</b> לכפו השמאלית, ימלאנה. ולא אמרינן דקבעה ליה הלוג שהוא כלי שרת, אלא יציקה קבעה:
+<b>עד שלא נתן.</b> שבע מתנות. דסבר ר׳ שמעון מתן שבע קבע, ולא יציקה. ואין הלכה כרבי שמעון:
+
+Mishnah 11
+
+<b>הכל הולך אחר חטאת.</b> דבחטאת ועולה חלוק העשיר והעני, דעשיר מביא מן הבהמה, ועני מביא מן העוף, שתי תורים או שני בני יונה, הלכך אם בשעת הקרבת החטאת היה עני והביא חטאת העוף, אע״פ שהעשיר אח״כ, משלים קרבן עני ומביא עולת העוף. וכן אם היה עשיר והביא חטאת בהמה, אע״פ:
+<b>רבי יהודה אומר אחר האשם.</b> דבאשם שוין עני ועשיר, והוא ראשון לקרבנות המצורע, ומיוחד לטהרתו יותר מכולן. ושניהם מקרא אחד דרשו, דכתיב (ויקרא י״ד) אשר לא תשיג ידו בטהרתו, ר״ש סבר, דבר המכפרו, והוא החטאת. ור׳ יהודה סבר, דבר המכשירו ומטהרו, והוא האשם. והלכה כר׳ יהודה:
+
+Mishnah 12
+
+<b>שהביא קרבן עשיר יצא.</b> [אפילו לכתחלה מביא] ותבוא עליו ברכה. ואיידי דבעי למתני בסיפא לא יצא, תנא רישא יצא:
+<b>מביא אדם על [ידי] בנו ובתו.</b> אע״פ שהוא עשיר, מביא עליהם קרבן עני אם הם עניים, וקרבן זה מטהרן לאכול בזבחים, כדאמרן הביא כפרתו אוכל בקדשים:
+<b>אף על ידי אשתו מביא קרבן עשיר.</b> דאשתו שהיא כגופו אינו יכול להביא עליה קרבן עני אם הוא עשיר. ולא קרבן מצורע בלבד, אלא הוא הדין לכל קרבן שהיא חייבת, אינו מביא עליה קרבן עני אם הוא עשיר:
+
+Mishnah 13
+
+<b>זאת שאלו אנשי אלכסנדריא את ר׳ יהושע.</b> מצורע שני שהוא בחיים מה תהא עליו, היאך יטהר לאכול בקדשים, שאילו היה מצורע האחר חי, אע״פ שנתערבו קרבנותיהן זה יקרב לשם מי שהוא וזה יקרב לשם מי שהוא. או אם מת האחד והיו שני הקרבנות לפנינו, היו הקרבנות מתים וזה מקריב קרבן אחר. אבל השתא אינו יכול להקריב את זה, דשמא של מת הוא והויא חטאת שמתו בעליה דלמיתה אזלא. וקרבן אחר נמי אינו יכול להביא, דשמא אותו שקרב היה שלו ונפטר, ונמצא מביא חולין לעזרה. ואינו יכול להתנות בנדבה, שאין חטאת באה נדבה:
+<b>יכתוב נכסיו לאחר.</b> והוי עני וראוי להביא קרבן דלות, וחטאת העוף באה על הספק ואין בה משום חולין בעזרה. ואם אינו מפקיר נכסיו והביא חטאת העוף, לא טהר, דעשיר שהביא קרבן עני לא יצא. ומן האשם שמביא ליכא לאקשויי היכי מצי מייתי אשם בספק דלמא חולין לעזרה מייתי, דכיון דאשם שוין מתנותיו לשלמים, יכול להביא אשם ולהתנות, אם אני חייב אשם יהא זה לאשם, ואם לאו, שקרב אשם שלי, יהא זה לשלמים, מה שאינו יכול לעשות כן בחטאת, שאין מתנות דמים של חטאת שוות לשלמים, דמתן דמים של חטאת [ארבע מתנות] למעלה מחוט הסקרא, ושלמים [שתי מתנות] למטה מחוט הסקרא:
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@@ -0,0 +1,1065 @@
+Bartenura on Mishnah Negaim
+ברטנורא על משנה נגעים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Negaim
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה נגעים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מראות נגעים שנים.</b> כתיבי בקרא בהדיא שאת ובהרת:
+<b>שהן ארבעה.</b> יש לך לרבות עוד שנים אחרים דלא כתיבי בקרא, והן תולדה דשאת ותולדה דבהרת. דמרבינן להו מספחת, שאין ספחת שם נגע אלא לשון טפלה, וכן הוא אומר (שמואל א ב׳) ספחני נא אל אחת הכהונות, והטיל הכתוב ספחת בין שאת לבהרת, לומר לך שיש תולדה לשאת ויש תולדה לבהרת:
+<b>בהרת עזה כשלג.</b> לבנה ביותר. דכתיב (ויקרא י״ג) ואם בהרת לבנה היא, היא לבנה ואין למעלה ממנה לבנה:
+<b>שאת כקרום ביצה.</b> דסבר האי תנא אין שאת אלא לשון גובה. וכן הוא אומר (ישעיה ב׳) ועל כל הגבעות הנשאות. ואין לך כהה בלבנונית בכל ארבעה מראות כקרום ביצה, לפיכך הוא גבוה יותר מכולן, כמראה צל גבוה מן החמה:
+<b>שניה לה כצמר לבן.</b> והוא עז בלבנוניתו יותר מסיד ההיכל שהיא תולדה דבהרת. משום דאמר קרא שאת לבנה. לענין מאי קרייה רחמנא לבנה, על כרחך לתולדתה, שהיא לבנה יותר מתולדה דבהרת:
+<b>שאת כצמר לבן.</b> רבנן סברי, שני מראות עזות שהן שלג וצמר לבן, הן לשני אבות בהרת ושאת, ושני מראות כהות מהן שהן סיד ההיכל וקרום ביצה והן תולדות. תן תולדה גדולה לגדול, דהיינו סיד ההיכל לבהרת שהוא אב גדול, ותולדה קטנה לקטן דהיינו קרום ביצה לשאת שהוא קטן מבהרת. ונפקא מינה בפלוגתייהו דרבנן ותנא קמא לענין צירוף, דחצי גריס מאב וחצי גריס מתולדה דידיה מצטרפין, וכן שני האבות שאת ובהרת מצטרפין, דדרשינן והיה בעור בשרו לנגע, מלמד שמצטרפין זה עם זה, מדכתיב והיה ולא כתיב והיו, עשה כל הנגעים אחד. אבל שתי התולדות אין מצטרפות, דתולדה דבהרת אינה מצטרפת עם תולדה דשאת, דלא קאי והיה אלא אשאת ובהרת דכתיבי בהדיא, ולא אתולדות דאתו מרבויא. והשתא, לתנא קמא שלג וקרום ביצה מצטרפין, שלג וצמר לבן אין מצטרפין. ולרבנן, שלג וצמר מצטרפין, שלג וקרום אין מצטרפין. והלכה כחכמים:
+<b>צמר לבן.</b> צמר נקי של כבש בן יומו לאחר שרחצוהו ונתלבן:
+
+Mishnah 2
+
+<b>הפתוך שבשלג.</b> המעורב בלובן ואודם שבבהרת העזה כשלג נראה, כיין המזוג בשלג. שלבנוניתו מרובה ואדמימות שבו מועט:
+<b>והפתוך שבסיד ההיכל.</b> והמעורב שבנגע שהוא כסיד ההיכל, נראה, כדם המזוג בחלב. שאדמימות שבו מרובה. ואע״ג דלא תני פתוך אלא בבהרת ותולדתה, הוא הדין דיש פתוך נמי בשאת ותולדתה, דתניא בתורת כהנים, שאת לבנה, מלמד שמטמאה חלקה. בהרת לבנה אדמדמת, מלמד שמטמאה פתוך. מנין ליתן את האמור של זה בזה, תלמוד לומר נגע צרעת:
+<b>שבזה ושבזה.</b> שבשלג ושבסיד:
+<b>דיהה.</b> חסרה מן הלובן, שאינה צחה בלבנונית כמותה. והלכה כרבי עקיבא:
+
+Mishnah 3
+
+<b>מארבעה מראות הללו מצטרפין.</b> גרסינן. ולא גרסינן ארבעה מראות, שאין כל הארבעה מראות מצטרפין, דאין התולדה מצטרפת אלא עם אב שלה, ושתי תולדות זו עם זו אינן מצטרפין. אבל שני אבות מצטרפין. מדכתיב והיה בעור בשרו, ולא כתיב והיו, משמע שעושה שאת ובהרת כאחד, דאי איכא חצי גריס מזה וחצי גריס מזה מצטרפין לכגריס. ורמב״ם כתב, דכל הארבעה מראות מצטרפין, בין שתי התולדות זו עם זו בין אב עם תולדה שאינה שלו, כל מקרום ביצה ולמעלה מצטרפין. והתוספתא מסייעתו:
+<b>לפטור להחליט ולהסגיר.</b> לכל הנך מילי מצטרפין. וכולהו מפרש להו:
+<b>להסגיר העומד בסוף שבוע ראשון.</b> דכתיב (ויקרא י״ג:ה׳) וראהו הכהן ביום השביעי והנה הנגע עמד בעיניו והסגירו הכהן שבעת ימים שנית:
+<b>ולפטור את העומד בסוף שבוע שני.</b> שהעומד בשיעורו ולא פשה ועמד במראהו, אע״פ שלא ירד למטה מארבעה מראות, פוטרו בסוף שבוע שני. והא דכתיב [שם] וראה הכהן אותו ביום השביעי שנית והנה כהה הנגע וגו׳ וטיהרו הכהן, לאו למימרא דאין מטהרו אלא אם כן כהה, אלא אשמעינן קרא דאפילו נשתנה משלג לסיד או מסיד לשלג לא אמרינן נגע אחר הוא וחוזר ומסגירו כתחילה אלא כעומד דמי ומטהרו:
+<b>להחליט את שנולד בו מחיה או שער לבן בתחלה.</b> כשהובא בתחילתו אל הכהן ויש בו בהרת כגריס ומחית בשר כעדשה מרובעת בתוך מקום הבהרת, מחליטו מיד. וכן נמי שער לבן, אם היה שחור ולא הספיק להסגירו עד שהפך ללבן, מחליטו מיד. אבל פשיון לא מטמא בתחילה אפילו פושה והולך עד שלא הסגיר:
+<b>בסוף שבוע ראשון.</b> כלומר להחליט כמו כן בסוף שבוע ראשון, שמתחילה לא היו לו סימנין הללו והסגירו, ולסוף שבוע ראשון מצא בו מחיה או שער לבן, מחליטו:
+<b>או בסוף שבוע שני.</b> כגון דבסוף שבוע ראשון עמד בעיניו ולא היה בו לא שער לבן ולא מחיה, [והסגירו פעם שנית], ובסוף שבוע שני נולדו בו סימנים הללו, מחליטו:
+<b>לאחר הפטור.</b> כלומר ואפילו לאחר הפטור שבסוף שבוע שני לא נולדו בו סימני טומאה ופטרו, ולאחר כמה ימים נולדו, מחליטו:
+<b>להחליט את שנולד לו פשיון בסוף שבוע ראשון או בסוף שבוע שני.</b> כגון בהרת כגריס שאין בה מחיה ולא שער לבן והסגירה, אם פשתה בסוף שבוע ראשון או לא פשתה אלא בסוף שבוע שני, מחליטו. ואם לא פשתה לא בשבוע ראשון ולא בשבוע שני ופטרו ולאחר כמה ימים פשתה, מחליטו:
+<b>להחליט את ההופך כולו לבן מתוך הפטור.</b> אם אחר שפטרו וטיהרו הכהן פרחה הצרעת בכולו, טמא מוחלט:
+<b>לפטור את ההופך כולו לבן מתוך החלט או מתוך הסגר.</b> אם לאחר שטמאו הכהן, או לאחר שהוזקק להסגר קודם שטמאו, פרחה הצרעת בכולו, פוטרו וטהור, שהפריחה עושה מן הטהור טמא ומן הטמא טהור. והמוסגר טמא מקרי:
+<b>אלו מראות נגעים.</b> ארבעה מראות אלו שהזכרנו, חלקות או פתוכות:
+
+Mishnah 4
+
+<b>מראות נגעים שלשים וששה.</b> גרסינן. ולא גרסינן מראות נגעים ששה עשר. ושלשים ושש הוו, ארבעה מראות חלקות וארבעה מראות פתוכות דעור בשר, וכנגדן בשחין ומכוה, ששחין ומכוה אחת הן ולא חלקן הכתוב אלא לומר לך שאין מצטרפין, וכנגדן בנתקים, וכנגדן בקרחת וגבחת, שקרחת וגבחת אחת הן, הרי שלשים ושנים מראות, וירקרק ואדמדם דנגעי בגדים, וירקרק ואדמדם דנגעי בתים, הרי שלשים וששה:
+<b>עקביא בן מהללאל אומר שבעים ושנים.</b> הנך שלשים וששה בתחילה כשהובא אל הכהן, ושלשים וששה אחריני כנגדן בסוף שבוע ראשון או בסוף שבוע שני של הסגר או בסוף שבוע שלישי לנגעי בתים להבחין בין מראה שלכתחלה למראה שבסוף, הרי שבעים ושנים. כך פירשן הרמב״ם, וישר הוא. אלא דקשיא לי בגוה שהוא מונה שמונה מראות דנתקין, ואנן קיי״ל דנתקין מטמאין בכל מראות ואין להם מראות מיוחדות כשאר נגעים:
+<b>ששבוע שני שלו חל בשבת.</b> דשני הסגרות שלשה עשר יום דיום שביעי של שבוע ראשון עולה לכאן ולכאן, דכתיב (ויקרא י״ג:נ״ד) והסגירו [הכהן] שבעת ימים שנית, מלמד שיום שביעי עולה לו מן המנין מלפניו ומאחריו. וכן שלשה שבועות דנגעי בתים אינם אלא תשעה עשר יום, דראשון ושביעי של שבוע אמצעי עולין לפניהם ולאחריהם:
+<b>חל להיות בתוך השבת.</b> שביום השבת חל שביעי, אין רואים אותו בשבת, מפני שהוא נראה כדן את הדין בשבת, אלא ממתין עד לאחר השבת. ואין הלכה כר׳ עקיבא:
+
+Mishnah 5
+
+<b>היה בו שער לבן.</b> ביום השבת. ואם היה רואהו היה מחליטו, ולאחר השבת הלך לו, הרי זה להקל. ואע״ג דאי נמי חלטו בשבת, כשהלך לו אחר השבת היה מטהרו, מכל מקום היה צריך להביא קרבן כדין מצורע מוחלט שנתרפא, ועכשיו פטור:
+<b>היו לבנות.</b> אי נמי היו לבנות ביום השבת שהיה ראוי להחליטו, ולמחר השחירו, הרי זה להקל:
+<b>אחת לבנה ואחת שחורה והשחירו שתיהן.</b> כדי נסבה, דאין כאן להקל, דבין כך ובין כך טהור. ואגב סיפא דלהחמיר נקט לה דקתני והלבינו שתיהן:
+<b>ארוכות.</b> היו השערות ביום השבת כדי לקרוץ בזוג, דהיינו שיעור טומאה, ולמחר נתקצרו, היינו להקל:
+<b>אחת ארוכה ואחת קצרה.</b> כדי נסבה, דבין כך ובין כך טהור. אלא אגב סיפא דלהחמיר נקט לה דקתני והאריכו שתיהן:
+<b>נסמך השחין.</b> לשתי שערות, לאחר השבת, ובשבת לא היה בו שחין, דאילו בשבת ראהו היה מחליטו מחמת השערות לבנות שבתוך הבהרת, ועכשיו לאחר השבת שבא השחין ונסמך לשתיהן או לאחת מהן, אינן סימן טומאה:
+<b>הקיף השחין וכו׳</b> או שהקיף השחין לשתי השערות לבנות:
+<b>או לאחת מהן או חלקן השחין.</b> שבא השחין או מחית השחין או המכוה או מחית המכוה או הבוהק בין שער לשער. כל הני דבשבת לא היו ולאחר שבת באו, הרי זה להקל:
+<b>היתה בו מחיה.</b> בשבת, שהיא סימן טומאה, והלכה לה לאחר השבת. אי נמי היתה מרובעת בשבת, והיה ראוי להחליטו, ולאחר השבת נעשית עגולה או ארוכה דהשתא אינה סימן טומאה. אי נמי היתה מבוצרת המחיה בשבת באמצע הבהרת, כמין מבצר של עיר שיושב באמצע העיר, ומתוך כך היה ראוי להחליטו, ולאחר השבת נעשית מן הצד. אי נמי היתה בשבת מכונסת כעדשה במקום אחד, ולאחר השבת נתפזרה:
+<b>ובא השחין ונכנס לתוכה.</b> כלומר בשבת לא היה שם שחין והיתה המחיה סימן טומאה, ובא השחין ונכנס לתוכה:
+<b>הקיפה או חלקה או מיעטה.</b> כלומר, או שלא בא השחין על כל הנגע אלא על קצת המחיה, ופחתה מכעדשה:
+<b>השחין ומחית השחין המכוה ומחית המכוה והבהק.</b> כל הני אמיעטה קיימו, שמיעטה השחין או מחית השחין, דהיינו שנעשה קרום כקליפת השום. או המכוה או מחית המכוה. כל הני שבשבת לא היו ולאחר השבת באו. וכן הבוהק שבשבת היו מארבעה מראות ונעשה בוהק למחרתו ומיעט המחיה, דשחין ובוהק ממעטין מחיה, כדתניא בתורת כהנים בשר חי ולא השחין, בשר חי ולא הבוהק:
+<b>היה בו פשיון.</b> בשבת:
+<b>והלך לו הפשיון.</b> לאחר השבת, דמה שפשה בשבת כנס למחרתו:
+<b>או שהלכה האום.</b> עיקר הנגע נקרא אום. והלכה האום ונשאר הפשיון, או שנתמעטה האום ואין בין שניהם כגריס:
+<b>השחין ומחית השחין.</b> כלומר, אי נמי בשבת פשה ולא היה מפסיק בשבת בין האום לפשיון לא שחין ולא מחית השחין ולא מכוה ולא מחית המכוה ולא בוהק, ולאחר השבת הפסיק אחד מאלו, הרי זה להקל:  
+
+Mishnah 6
+
+<b>נסמך השחין.</b> בשבת:
+<b>לשתיהן.</b> לשתי השערות, דהשתא לא הוו סימן טומאה, שאין שער לבן סימן טומאה אלא כשהוא בנגע עצמו, לא בתוך השחין או בתוך המכוה:
+<b>או הקיף השחין וכו׳</b> דאם ראהו בשבת לא היה מחליטו:
+<b>והלכו להן.</b> לאחר השבת, שנעשה מקום השחין והמכוה צלקת, והרי הוא כעור בשר, ונשאר עור הבשר עם הנגע כבתחילה, ועם שער הלבן, ומחליטו, הרי זה להחמיר:
+<b>חולקין בין האום לפשיון.</b> שהיו מפסיקין בשבת בין עיקר הנגע לפשיון:
+<b>והלכו להן.</b> לאחר השבת, ואין שם דבר המפסיק, הרי אלו להחמיר:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>בהרת.</b> גרמוני. לבן ביותר. ובהרת עזה כשלג נראית בו כהה מתוך לבנונית יתירה שבבשרו, ופוטרין אותו:
+<b>והכהה.</b> נראית בכושי עזה. מתוך שבשרו שחור. ומסגירין אותו, דבתר בשרו של נראה אזלינן:
+<b>בני ישראל אני כפרתן.</b> מתוך חבתן היה אומר אני כפרתן. כלומר כל העונש שראוי לבוא עליהן אני מקבל על עצמי כדי לכפר עליהן. שהן בינונים וממוצעים ואינם נוטים לאחת משתי הקצוות:
+<b>לא לבנים ולא שחורים.</b> אלא כאשכרוע, שאינו לא לבן ולא שחור. אשכרוע, מין של ארז, בוש״ו בלע״ז. תאשור, אשכרוע. וקא סבר ר׳ ישמעאל דבמה שמיטהר האחד מיטהרים כולם, ובמה שמיטמא האחד מיטמאין כולם. וקיימי רבי ישמעאל ור׳ עקיבא בחדא שיטתא:
+<b>ציירים.</b> אומנין שמציירין צורות לנוי:
+<b>כבינוני.</b> כסם הבינוני:
+<b>מראות נגעים להקל.</b> וטעמא דר׳ יהודה מפרש בתורת כהנים, כתוב אחד אומר בעור בשרו, וכתוב אחד אומר בעור הבשר, מצינו שמראות נגעים להקל אבל לא להחמיר, כיצד, יראה גרמוני בבשרו להקל נמצאת מקיים בעור בשרו. ואת הכושי כבינוני להקל נמצאת מקיים בעור הבשר:
+<b>זה וזה כבינוני.</b> גרמוני וכושי כבינוני, והיינו ר׳ עקיבא:
+
+Mishnah 2
+
+<b>אין רואין את הנגעים בשחרית ובין הערבים וכו׳</b> דילפינן מקרא דכתיב לכל מראה עיני הכהן, מה כהן שחסר מאור עיניו אינו רואה את הנגעים. אף יום שחסר מאורו אין רואין בו את הנגעים:
+<b>רבי יהודה אומר בד׳ בה׳ כו׳</b> והלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>אין פותחין, לו חלונות.</b> דכתיב (ויקרא י״ד:ל״ה) כנגע נראה לי, לי ולא לנרי, מכאן אמרו בית אפל אין פותחין לו חלונות:
+
+Mishnah 4
+
+<b>כעודר וכמוסק.</b> דרך העודר מפסק רגליו. ודרך המוסק מגביה זרועותיו. עודר, חופר בקרקע. מוסק, לוקט את זיתיו:
+<b>כעורכת.</b> את הפת, שמפסקת את רגליה:
+<b>וכמניקה את בנה.</b> לענין תחת הדד. דמה שנראה באותה שעה אינו נחשב בית הסתרים:
+<b>כאורגת בעומדים לשחי.</b> שמגבהת ידה הימנית לארוג ומגלה בית השחי שלה:
+<b>כטווה בפשתן.</b> שדרך הטווה להגביה ידה השמאלית ומגלה השחי השמאלי. ומה שאינו נראה בכך, נחשב בית הסתרים. וכתיב לכל מראה עיני הכהן, פרט לבית הסתרים:
+<b>לתגלחתו.</b> ביום טהרתו. וצריך לגלח, דכתיב (ויקרא י״ד) את ראשו ואת זקנו ואת גבות עיניו, מה אלו מקום כינוס שער ונראה, אף כל מקום כינוס שער ונראה, פרט לבית הסתרים:  
+
+Mishnah 5
+
+<b>רבי מאיר אומר אף לא נגעי קרוביו.</b> דאיתקוש נגעים לריבים, דכתיב (דברים כ״א:ה׳) כל ריב וכל נגע, מה ריבים שלא בקרובים, אף נגעים שלא בקרובים. ואין הלכה כרבי מאיר:
+<b>חוץ מנדרי עצמו.</b> דכתיב (במדבר ל׳:ג׳) לא יחל דברו, הוא אינו מיחל אבל אחרים מחלין לו:
+<b>אף לא נדרי אשתו שבינה לבין אחרים.</b> כגון נדרים שאינן של עינוי נפש ודברים שאינן בינו לבינה, שהן צריכין חקירת חכם, ושמא יקל גבי אשתו ולא יבקר יפה. ודוקא בפני עצמו אינו יכול להתיר ואפילו הוא יחיד מומחה, אבל מצטרף הוא בכלל שלשה הדיוטות, דכיון דהוו בי תלתא לא חשידי שמא לא יחקרו יפה:
+<b>כל הבכורות אדם רואה.</b> אם יכולין לאכלן במומן:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>הכל מיטמאין.</b> ואפילו קטן. דמהו דתימא איש צרוע כתיב (ויקרא י״ג:ב׳), קמ״ל אדם כי יהיה בעור בשרו כתיב [שם]:
+<b>הכל כשרים לראות את הנגעים.</b> ואע״פ שאינו בקי בהן ובשמותיהן, אם חכם עמו, רואה. אבל בינו לבין עצמו אם אינו בקי בהן ובשמותיהן אינו רואה את הנגעים:
+<b>שהטומאה והטהרה ביד כהן.</b> חכם ישראל רואה את הנגעים ואומר לכהן, אע״פ שהוא שוטה, אמור טמא, אמור טהור:
+<b>בין באיש אחד בין בשני אנשים.</b> שנולדו שני נגעים באיש אחד או בשני אנשים, אין הכהן רואה אותן בבת אחת, שאין הכהן יכול לראות יפה שני נגעים כאחד:
+<b>ומסגירו.</b> אי בר הסגר הוא, כגון ע״י ארבעה מראות:
+<b>ומחליטו.</b> אם ראוי להחליט, כגון ע״י שער לבן או מחיה:
+<b>ופוטרו.</b> אם הוא למטה מארבעה מראות:
+<b>וחוזר לשני.</b> מאחר שנולד השני קודם שהסגיר את הראשון או שהחליטו:
+<b>אין מסגירים את המוסגר.</b> וכן נמי אין מחליטין את המוסגר. דאם הסגירו בנגע אחד ואח״כ נולד לו נגע אחר שראוי להסגירו או להחליטו, אין נזקק לו. וכי מתסי מן הראשון אין על הנגע השני לא תורת מוסגר ולא תורת מוחלט, עד שיזקק לו:
+<b>אבל בתחלה בסוף שבוע מסגיר ומסגיר.</b> אם בתחלת השבוע נולד השני קודם שהסגיר את הראשון, מסגיר על הראשון ומסגיר על השני. וכן בסוף שבוע ראשון אם עמד הראשון בעיניו, מסגירו וחוזר ומסגיר על השני:
+<b>מחליט ומחליט.</b> מחליט על הראשון וחוזר ומחליט על השני:
+<b>מסגיר ופוטר.</b> מסגיר על הראשון ופוטר על השני:
+<b>מחליט ופוטר.</b> מחליט על הראשון ופוטר על השני. וה״ה איפכא, מסגיר ומחליט, או מחליט ומסגיר, פוטר ומסגיר, פוטר ומחליט:
+
+Mishnah 2
+
+<b>נותנין לו שבעת ימי המשתה.</b> דכתיב וביום הראות בו, מכדי לכתוב רחמנא ובהראות, מאי וביום, לומר לך יש יום שאתה רואה ויש יום שאי אתה רואה:
+
+Mishnah 3
+
+<b>עור הבשר.</b> שנראה בו אחד מארבעה מראות:
+<b>בתחילה.</b> כשהובא אל הכהן בלא הסגר, מיטמא בשער לבן ובמחיה. אבל בפשיון אינו מיטמא עד סוף שבוע ראשון, או סוף שבוע שני, ולאחר הפטור דסוף שבוע שני כשעמד בעיניו ופטרו, אם אחרי כן פשה חוזר וחולטו:
+<b>שלשה עשר יום.</b> דיום שביעי של שבוע ראשון עולה לכאן ולכאן:
+
+Mishnah 4
+
+<b>השחין והמכוה מיטמאין בשבוע אחד.</b> דשאר נגעים יש להן שני הסגרות, ואלו אם לא פשה בשבוע ראשון ולא נולד שער לבן, פוטרו. ולשון מיטמאין דנקט, הכי קאמר, כשבאו אלו שני סימנים בסוף שבוע אחד, טמא, הא לא באו, טהור:
+
+Mishnah 5
+
+<b>הנתקים.</b> נגעים שבראש או בזקן קרויין נתקים:
+<b>בשער צהוב דק בתחלה.</b> אם בתחלה נולד לו שער צהוב, מחליטו:
+<b>צהוב.</b> דומה לזהב:
+<b>בסוף שבוע ראשון ובסוף שבוע שני.</b> אם בסוף שבוע ראשון פשה או נולד לו שער צהוב, מחליטו. ואם לאו, מסגירו שנית, ואם בסוף שבוע שני פשה או נולד לו שער צהוב, מחליטו. ואם לאו, פוטרו. ואם לאחר הפטור פשה או נולד לו שער צהוב, מחליטו:
+
+Mishnah 6
+
+<b>הקרחת והגבחת.</b> לקמן בפ״י מפרש איזו היא קרחת ואיזו היא גבחת:
+<b>במחיה ובפשיון.</b> אבל בשער לבן אין מיטמאין, לפי שאין שער צומח בהן:
+
+Mishnah 7
+
+<b>בירקרק ובאדמדם.</b> הא דקרי בבגדים ובבתים סימן טומאה ירקרק ואדמדם, ולא קרי לעיל סימן טומאה לארבעה מראות שבעור בשר, משום דארבעה מראות שבעור בשר אפילו עומדים בו כמה שנים אינן מחליטים בלא שער לבן ובלא פשיון ובלא מחיה, אבל בבגדים כשעמד הירקרק או אדמדם שני שבועות אע״ג דלא פשה כתיב באש תשרפנו, להכי קרי להו בבגדים סימן טומאה. וכן בבתים שלשה שבועות כשחזר הנגע לכמות שהיה או מירקרק לאדמדם או מאדמדם לירקרק, כתיב (ויקרא י״ד:מ״ה) ונתץ את הבית, כאילו פשה, להכי קרי להו סימן טומאה:
+<b>לאחר הפטור.</b> כגון שכהה, אם חזר אחרי כן, שורף:
+
+Mishnah 8
+
+<b>תשעה עשר יום.</b> ראשון ושביעי של שבוע אמצעי עולים לפניהם ולאחריהם:
+<b>פחות משבוע אחד.</b> כגון שחין ומכוה:
+<b>שלשה שבועות.</b> כגון נגעי בתים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>יש בשער.</b> ששער לבן מטמא בתחילה. כשהובא אל הכהן ויש בנגע שער לבן, טמא. מה שאין כן בפשיון שאינו מטמא אלא בסוף שבוע:
+<b>ומטמא בכל מראה לובן.</b> אפילו למטה מארבעה מראות, דכתיב (ויקרא י״ג:ג׳) ומראה הנגע עמוק, מראה הנגע עמוק ולא מראה שער לבן עמוק. משא״כ בפשיון שאין פשיון מטמא למטה מארבעה מראות, שבאותן מראות שהאום מטמא, הפשיון מטמא:
+<b>ואין בו סימן טהרה.</b> ואילו בפשיון יש בו סימן טהרה, שאם פרח בכולו טהור:
+<b>מטמא בכל שהוא.</b> אבל שער לבן אינו מטמא בפחות משתי שערות, דמיעוט שער שתים:
+<b>חוץ מן הנגע.</b> כשפשה חוץ לנגע, טמא. אבל שער לבן בעינן שיהא בנגע, כדכתיב (ויקרא י״ג) ושער בנגע הפך לבן:
+
+Mishnah 2
+
+<b>בכל מראה.</b> היינו כמראה הבשר בין כושי בין לבן בין אדום:
+<b>מטמא בכל שהוא.</b> אבל במחיה בעיא כעדשה:
+<b>חוץ מן הנגע מה שאין כן.</b> במחיה. שהמחיה צריכה להיות בתוך הנגע:
+
+Mishnah 3
+
+<b>ובמכונס.</b> שהשתי שערות במקום אחד בנגע:
+<b>במפורד.</b> זה במזרח הנגע וזה במערב:
+<b>במבוצר.</b> שתי שערות באמצע הנגע, כמבצר שבאמצע העיר:
+<b>שאינו מבוצר.</b> בחוט היוצא מן הנגע. ויש ברחבו שתי שערות. מה שאין כן במחיה דבעינן מבוצרת ומכונסת:
+<b>הפוכה ושלא הפוכה.</b> בין שהבהרת קדמה למחיה, בין שהמחיה קדמה לבהרת. מה שאין כן בשער לבן, שאם קדם לבהרת, טהור:
+<b>ומעכבת את ההופך כולו לבן.</b> דאם הוחלט במחיה. ופרחה הצרעת בכולו חוץ ממקום המחיה, עדיין טמא הוא. אבל אם פרחה בכולו, אע״ג דכל גופו מלא שער לבן, טהור, שאין שער לבן מעכב:
+
+Mishnah 4
+
+<b>עיקרן משחיר וראשן מלבין טהור.</b> דאמר קרא (ויקרא י״ג) ושער בנגע הפך לבן, העיקר הסמוך לנגע הפך לבן:
+<b>כדי לקרוץ בזוג.</b> כדי שינטל בפי הזוג של מספריים. והלכה, דשיעור שער לבן, ארכו אין פחות מכדי שינטל בפי הזוג, אבל הלבנונית שבו בכל שהוא:
+<b>ונראית כשתים טהור.</b> שיש שערות המחולקות בראשן לשתים ובעיקרן אינן אלא אחת:
+<b>הכי גרסינן, בהרת ובה שער לבן ושער שחור טמא.</b> בהרת שהיא כגריס מצומצם ובה שתי שערות לבנות, והשאר מלאה שערות שחורות, טמא. ולא אמרינן שמקום השערות שחורות ממעט הבהרת מכגריס:
+
+Mishnah 5
+
+<b>זוקקה לשער לבן ולפשיון.</b> דאי איכא באותו החוט שער לבן, מחליטו. או אם פשה אצל החוט בסוף שבוע, טמא. אבל אם אין ברוחב החוט שתי שערות ואית ביה שער לבן, לא מטמא, דלא חשיב מן הנגע. וכן אם פשה אצל החוט שאין ברחבו שתי שערות, כפשיון רחוק מן הנגע הוא חשוב ובעי כגריס:
+<b>אבל לא למחיה.</b> דאפילו יש ברוחב החוט שתי שערות, אין מחיה שבו מטמאה. שהמחיה צריכה שתהא מבוצרת באמצע הנגע כמבצר שהוא באמצע העיר:
+<b>מצרפן.</b> ונידונים כנגע אחד. ואם פשה אחת מהן משהו, או נולד שער לבן באחת מהן, מחליט על שתיהן:
+<b>ואם לאו אינו מצרפן.</b> ונדונים כשני נגעים, ואם פשתה האחת והאחרת לא פשתה, מחליט בזו ומסגיר בזו. ונפקא מינה, דלכי מיטהר, בעי לאתויי שני קרבנות:
+
+Mishnah 6
+
+<b>בהרת כגריס.</b> בלא מקום מחיה. דהיינו תשע עדשות בהרת, ועדשה אחת מחיה. עשר עדשות בין הכל:
+<b>גריס.</b> הן תשע עדשות, ומחיה אין פחות מעדשה. וכל היכא דתנינן בהרת, הוא הדין לשאר מראות חלקות ופתוכות:
+<b>והלכה המחיה.</b> שבא הנגע על מקומה:
+<b>הלך שער לבן.</b> שנשר, או הפך לשחור:
+<b>ר׳ שמעון מטהר.</b> אהלכה מחיה קאי:
+<b>שלא הפכתו בהרת.</b> ששער לבן קדם לבהרת של מקום המחיה:
+<b>שלא הפכתו בהרת כגריס.</b> ששער לבן קדם לבהרת כגריס, דמקום המחיה היה חסר מכגריס. וכאן נמי לא פליג ר״ש אלא אהלכה מחיה. ואין הלכה כר׳ שמעון:
+
+Mishnah 7
+
+<b>בהרת ובה מחיה ופשיון.</b> בהרת כגריס והסגירו, ולסוף שבוע מצא בו מחיה ופסיון והחליטו:
+<b>הלכה המחיה.</b> כגון שבא עליה הנגע, טמא הבהרת מפני הפשיון:
+<b>הלך הפשיון.</b> כגון שכנסה הבהרת וחזרה לכגריס:
+<b>וכן שער לבן ופשיון.</b> אם הלך האחד, טמא מפני השני:
+<b>הלכה וחזרה בסוף השבוע.</b> כגון שהסגירו על בהרת כגריס, והלכה הבהרת באמצע השבוע, ובסוף השבוע חזרה:
+<b>הרי היא כמות שהיתה.</b> ומסגירו הסגר שני:
+<b>לאחר הפטור.</b> דראה אותה הכהן בסוף שבוע כשהלכה לה ופטרו, אם אחרי כן חזרה, תיראה בתחילה. והאי חזרה היינו במקומה הראשון, דאי במקום אחר, א״כ הרי זו בהרת אחרת:
+<b>היתה עזה.</b> כשלג כשהסגירו: ונעשית כהה:
+<b>בסוף שבוע ראשון, כגון כסיד או כקרום.</b> או שהיתה כקרום בשעת הסגר, ונעשית עזה כשלג בסוף שבוע ראשון:
+<b>הרי היא כמות שהיתה.</b> וטעונה הסגר שני, כמו עמד בעיניו:
+<b>ובלבד שלא תתמעט מארבעה מראות.</b> שאם נתמעטה מארבעה מראות, פוטרו מיד וטהור:
+<b>כנסה ופשתה.</b> היכא דהסגירה בבהרת כגריס, ובסוף שבוע כנסה, ואח״כ פשתה את מקום הכנוס ולא יותר. או שפשתה בסוף שבוע, ואח״כ כנסה את מקום הפשיון ולא יותר:
+<b>ר׳ עקיבא מטמא.</b> שהרי פשה:
+<b>וחכמים מטהרים.</b> שאין זה פשיון, אלא הרי היא כמו שהיתה. ואי קאי בסוף שבוע ראשון, מסגירו הסגר שני. ואי קאי בסוף שבוע שני, פוטרו וטהור:
+
+Mishnah 8
+
+<b>ופשתה כחצי גריס.</b> לצד המזרח:
+<b>והלך מן האום כחצי גריס.</b> לצד המערב:
+<b>תיראה בתחלה.</b> דחשיב כנגע אחר, ונגע חדש הוא זה, ויסגיר:
+<b>וחכמים מטהרים.</b> דלא חשיב פשיון אלא אם כן מוסיף על שיעור הנגע שהיה בתחילה, וזה שאינו עכשיו אלא כגריס, נחשב כראשון שעמד בעיניו וטהור:  
+
+Mishnah 9
+
+<b>ופשתה כחצי גריס ועוד כו׳</b> רבי עקיבא מטמא. משום ועוד דאשתייר בה מן הפשיון. ובפשתה לאחר הפטור איירי:
+<b>וחכמים מטהרין.</b> דכיון דאזל ליה חצי גריס מן האום, ליכא מנגע חדש אלא חצי גריס ועוד:
+<b>ופשתה כגריס ועוד.</b> לאחר הפטור, ואחר כך הלכה לה כל האום ולא נשתייר אלא הגריס ועוד החדש:
+<b>רבי עקיבא מטמא.</b> דהא פשה ליה משיעור קמא. ורבנן סברי, כיון דאזל ליה קמא כוליה, והאי נגע דקאי חדש, תיראה בתחילה ויסגיר:
+
+Mishnah 10
+
+<b>בהרת כגריס ופשתה כגריס.</b> בשפשתה לאחר הפטור איירי:
+<b>ר׳ עקיבא מטמא.</b> דיש כאן נגע וסימן טומאה עמו:
+<b>תיראה בתחילה.</b> ואע״ג דכשתיראה בתחילה נמי יטמאנה הכהן מיד, דמחיה ושער לבן מטמאים בתחילה, מ״מ נפקא מינה דלרבנן בעי אתויי קרבן אכל חד וחד. ולרבי עקיבא כנגע ראשון חשוב, וכי מתסי מהאי מייתי חד קרבן. ובכל הנך דפליגי ר״ע וחכמים במתניתין, הלכה כחכמים:
+<b>ואין בה כלום.</b> אין בה שער לבן:
+<b>ובה שערה אחת ונולדה בהרת כו׳ הרי זו להסגיר.</b> ואע״פ שקדם כגריס בהרת לשער האחרון, כיון דלא קדמה את הראשון, לא מהני, דבעינן שתקדים כגריס בהרת לשתי השערות:
+<b>בהרת כחצי גריס ובה שתי שערות כו׳ הרי זו להסגיר.</b> ואע״ג דחצי גריס הראשון קדם לשתי שערות, לא מהני, עד שיקדים הגריס שלם לשתי שערות:
+
+Mishnah 11
+
+<b>ונולד בהרת כחצי גריס ובה שתי שערות הרי זו להחליט.</b> כל היכא דתנן ובה שתי שערות או ובה שערה אחת, לאו דאתו שערות ובהרת בהדי הדדי, אלא דבהרת קדמה ואח״כ באו שערות:
+<b>ואם שער לבן קודם, לבהרת טהור.</b> דכתיב (ויקרא י״ג:י׳) והיא הפכה שער לבן, הבהרת היא שגרמה לשער שיהפך ללבן:
+<b>ספק טמא.</b> ספק אם שער לבן קדם לבהרת, או בהרת קדמה לשער לבן, טמא:
+<b>ורבי יהושע קיהה.</b> גרסינן. מלשון תקהינה שיניו. כלומר, היו שיניו קהות מדברי האומר ספק טמא. דאיהו סבר ספק טהור. ואין הלכה כר׳ יהושע:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כל ספק נגעים.</b> חוץ מזה. דספק בהרת קדמה ספק שער לבן קדם:
+<b>הרי היא כסלע.</b> נעשית רחבה וגדולה כסלע:
+<b>ספק שהיא היא.</b> וראויה להחליט שהרי פשה:
+<b>ספק שאחרת באה תחתיה.</b> והראשונה הלכה וראויה להסגיר, דאין פשיון מטמא בתחלה:
+<b>טמא.</b> ומחליטו:
+
+Mishnah 2
+
+<b>הלך שער לבן.</b> שהוחלט בעבורו:
+<b>וחזר שער לבן.</b> אחר תחתיו:
+<b>וכן במחיה וכן בפשיון.</b> או שלא חזר שער לבן, אלא שנולדה בו מחיה שהיא ג״כ סימן טומאה, או שפשה הנגע:
+<b>בתחילה בסוף שבוע ראשון.</b> כלומר, בין שההחלט היה בתחילה כשהובא אל הכהן, בין בסוף שבוע ראשון, בין בסוף שבוע שני, בין לאחר הפטור כגון שעמד בעיניו שני שבועות ופטרו ואחר הפטור בא שער לבן והחליטו, בכל הני גווני אם הלך לו שער לבן וחזר שער לבן, או מחיה או פשיון הרי היא כמות שהיתה. כלומר, נשאר בטומאה כמו שהיה, הואיל ויש בו סימן טומאה, אע״פ שאין זה אותו סימן שהיה בשעת החלט:
+<b>וחזר הפשיון וכן בשער לבן.</b> הא דלא קתני הכא וכן במחיה, לפי שכשהלך הפשיון ובאת המחיה, פעמים שיהיה טהור, כגון שהמחיה מיעטה הנגע מכגריס:
+
+Mishnah 3
+
+<b>שער פקודה.</b> לשון פקדון, שהפקידה הבהרת את השער בעור הבשר והלכה לה:
+<b>וחכמים מטהרים.</b> וטעמייהו, דכתיב והיא הפכה, שהפכתו היא ולא הפכתו חברתה:
+<b>אף דבריך אין מקוימין.</b> דהאי נמי טהור. והלכה כחכמים:
+
+Mishnah 4
+
+<b>בין באיש אחד.</b> אע״ג דמה נפשך יש בו בהרת אחת שפשתה, אותה שתחלתה כגריס ועכשיו כסלע, והיה ראוי להחליטו, אפילו הכי הואיל ואינו יודע על איזה נגע מחליט, טהור מגזירת הכתוב דכתיב (ויקרא י״ג:כ״ב) ואם פשה תפשה בעור וטימא הכהן אותו, את הנגע הודאי הוא מטמא, ואינו מטמא את הנגע שיש בו ספק:
+<b>בין בשני אנשים.</b> אע״פ שאחד מהם טעון הסגר שבעת ימים שנית בסוף שבוע ראשון, והאחר מוחלט, הואיל ואינו יודע איזה להסגיר ואיזה להחליט, שניהם טהורים מגזרת הכתוב:
+<b>ר׳ עקיבא אומר כו׳</b> ואין הלכה כר׳ עקיבא:
+
+Mishnah 5
+
+<b>שניהם טמאין.</b> דבשניהם פשה:
+<b>אף על פי שחזרו להיות כסלע.</b> דהשתא אחד מהם טהור, הואיל והוזקקו לטומאה, שניהם טמאים. דכתיב [שם] וטיהרו הכהן, את הודאי הוא מטהר, ואינו מטהר את הספק:
+<b>עד שיחזרו להיות כגריס.</b> דהשתא ודאי שניהם טהורים, שהפשיון שבעבורו הוחלט הלך משניהם:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>גופה של בהרת.</b> כגריס. חצי פול:
+<b>הקלקי.</b> שם מקום. ופולין שבו גדולים:
+<b>מרובע.</b> וזהו שיעור מצומצם שבבהרת. ואם היה הנגע עגול או על צורה אחרת, אם יש בו כדי שיכנס בתוך הנגע כגריס הקלקי מרובע, טמא, ואם לאו, טהור:
+
+Mishnah 2
+
+<b>רבתה הבהרת.</b> מבחוץ:
+<b>טמאה.</b> משום פשיון:
+<b>נתמעטה טהורה.</b> דליכא כגריס:
+<b>רבתה המחיה.</b> וכנסה הבהרת:
+<b>טהורה.</b> דאין המחיה מבוצרת, דבעינן בהרת כעדשה מכל צד סביב למחיה:
+
+Mishnah 3
+
+<b>רבתה הבהרת.</b> מבחוץ:
+<b>טמאה.</b> שהרי פשתה בעור:
+<b>נתמעטה טהורה.</b> ואפילו היתה המחיה כעדשה:
+<b>רבתה המחיה.</b> ונעשית כעדשה, טמאה:
+<b>נתמעטה.</b> שפשתה הבהרת עליה:
+<b>ר׳ מאיר מטמא.</b> דחשיב ליה פשיון מבפנים כמו מבחוץ:
+<b>וחכמים מטהרים.</b> דפשיון שבפנים לא חשיב פשיון. והלכה כחכמים:
+
+Mishnah 4
+
+<b>שלא יתמעטו מכשיעור.</b> בהרת מכגריס, ומחיה מכעדשה:
+
+Mishnah 5
+
+<b>בהרת כגריס.</b> מרובע ורצועה של בשר חי ברוחב כעדשה מקפת אותה מסביב, ולחוץ לאותו בשר חי מקפת בהרת כגריס מסביב, והרי יש כאן שתי בהרות, אחת פנימית ואחת חיצונה, ומחיה מפסקת ביניהן סביב:
+<b>הפנימית להסגיר.</b> דאין לה מחיה באמצעה:
+<b>והחיצונה להחליט.</b> דמחיה המקפת לפנימית סימן טומאה לחיצונה, שהרי היא מבוצרת באמצעה:
+<b>שהבהרת בתוכה.</b> לפי שהבהרת לתוכה אינה חשובה סימן טומאה לחיצונה, דבעינן מבוצרת, נגע מכאן ונגע מכאן ומחיה באמצע, [בלי הפסק דבר אחר בתוך המחיה], והכא יש כאן נגע ומחיה ונגע ומחיה ונגע. ואין הלכה כר׳ יוסי:
+<b>נתמעטה המחיה.</b> שפשתה הבהרת עליה:
+<b>והלכה לה.</b> או שהלכה לה כולה:
+<b>אם מבפנים היא כלתה.</b> שבהרת הפנימית כיסתה המחיה:
+<b>סימן פשיון לפנימית.</b> ומחליטה, שהרי פשתה מבחוץ:
+<b>והחיצונה טהורה.</b> שהלכה מחיתה או נתמעטה מכעדשה:
+<b>אם מבחוץ.</b> שהבהרת החיצונה כיסתה המחיה:
+<b>החיצונה טהורה.</b> שנתמעטה מחיתה או הלכה, ופשיון ליכא שאין הנגע פושה לתוכה:
+<b>והפנימית להסגיר.</b> שהנגע עמד בעיניו:
+<b>בין כך ובין כך.</b> בין כלתה מבפנים בין כלתה מבחוץ:
+<b>טהור.</b> שכשם שאם פשתה החיצונה למחיה שבתוכה אינו פשיון, כך כשפשתה הפנימית למחיה שבתוך הבהרת החיצונה אינו פשיון. והלכה כר׳ עקיבא:
+
+Mishnah 6
+
+<b>אימתי.</b> החיצונה טהורה כשפשתה הפנימית או החיצונה על מחיה, דאמרן לעיל שהחיצונה טהורה, הני מילי בזמן שהיא כעדשה מובאת, שהמחיה כעדשה מצומצמת לא פחות ולא יותר. אבל אם היתה המחיה יתירה מכעדשה:
+<b>המותר סימן פשיון לפנימית, והחיצונה טמאה.</b> כלומר, אם פשתה הפנימית על אותו מותר, שתיהן להחליט, פנימית משום פשיון וחיצונה משום מחיה. ואם פשתה החיצונה על אותו מותר, מכל מקום החיצונה להחליט משום מחיה, והפנימית להסגיר. ואין הלכה כרבי שמעון:
+<b>היה בוהק פחות מכעדשה.</b> סמוך לפנימית, והחיצונה מקפת לבוהק:
+<b>סימן פשיון לפנימית.</b> אם פשתה הפנימית וכיסתה את הבוהק, הפנימית להחליט, שהרי פשתה מבחוץ. ואם החיצונה פשתה וכיסתה את הבוהק, אינו סימן פשיון לחיצונה, שאין הנגע פושה לתוכו. והאי דנקט בוהק פחות מכעדשה, דאם היה כעדשה היה מטמא משום מחיה, דקיי״ל מחיה מטמאה בכל המראות. אבל פחות מכעדשה אין כאן מחיה, דאין מחיה פחותה מכעדשה:
+
+Mishnah 7
+
+<b>שאינן מיטמאין משום מחיה.</b> דכתיב וראהו הכהן, בעינן שיראה את הנגע עם המחיה כולו כאחד, וכשיש כגריס בראש החוטם או בראשי אצבעות הוא שופע אילך ואילך ואינו יכול לראות כולו כאחד:
+<b>ראשי אזנים.</b> נחשבים כאחד. וכן ראשי דדין. ואין הלכה כר׳ יהודה שמנה ראשי דדין שבאיש:
+<b>וראש הגויה.</b> הוא גיד האמה:
+<b>ויבלות.</b> לשון [או חרוץ או יבלת] (ויקרא כ״ב:כ״ב). פורו״ש בלע״ז:
+<b>ודלדולין.</b> בשר שפירש ונדלדל. ואית דגרסי ותלתולין, בשר שנעשה כמו תל גבוה. ואין הלכה כרבי אליעזר:
+
+Mishnah 8
+
+<b>שאינן מיטמאין בבהרת.</b> בארבעה מראות נגעים, שאת ותולדתה בהרת ותולדתה:
+<b>תוך העין תוך האוזן.</b> שכל אלו אינן חשובים כעור בשר, והכתוב אומר (שם י״ג) והיה בעור בשרו:
+<b>הקמטין.</b> שבשאר הגוף:
+<b>והקמטין שבצואר.</b> תנא סיפא, לגלויי דקמטין דרישא קמטין של שאר הגוף הן. דלא תימא קמטין דצואר דוקא דלא מתחזי כאחריני:
+<b>תחת הדד.</b> כשנראית כמניקה את בנה, מה שאינו נראה באותה שעה אינו מטמא:
+<b>ובית השחי.</b> כשנראה כמוסק זיתים:
+<b>כף הרגל.</b> מה שתחת [הקערורית] של הרגל. דכל אלו אינן עור בשר הנראה:
+<b>והצפורן.</b> לא חשיבא עור בשר:
+<b>הראש והזקן.</b> אינן מיטמאין בבהרת, דכתיב [שם] נתק הוא צרעת הראש או הזקן הוא, אין לראש ולזקן טומאה אלא טומאת נתקין בלבד:
+<b>השחין והמכוה והקדח המורדין.</b> שלא נתרפאו יפה ולא נקרם העור שלהם כקליפת השום:
+<b>אין מיטמאין משום נגע.</b> דבשחין כתיב [שם] שחין ונרפא, ובמכוה נמי כתיב [שם] והיתה מחית המכוה:
+<b>קדח.</b> הוא שחין שבא מחמת דבר אחר, כגון מחמת מכת אבן או עץ או גפת או סיד, ומכוה נמי שלא באה מחמת האש עצמו אלא מחמת תולדות האש, כגון רמץ חם וגפסית חם, כל אלו קרויין קדח. לשון כקדוח אש המסים. וקדח המורד נמי שלא נתרפא ולא העלה קרום כקליפת השום, אינו מטמא משום נגע:
+<b>המורדים.</b> כל זמן שלא נתרפאו שלא העלו קרום, קרויין מורדים, כלומר שעדיין עומדים במרדם. ואית דגרסי מוררים בשני רישי״ן. לשון רר בשרו (שם ט״ו):
+<b>ואין מצטרפים בנגעים.</b> אם היה חצי גריס נגע בעור בשרו וחצי גריס באחת מן המקומות הללו, אין מצטרפים לכגריס:
+<b>ואין הנגע פושה לתוכן.</b> דכיון דלא מיטמאו באום לא מיטמאו נמי בפשיון:
+<b>ואינם מיטמאין משום מחיה.</b> דאם פרח בכולו ויש בראשו או בכף רגלו או בקמטין בשר חי, אין מיטמאין משום מחיה. אי נמי, אם היה אחד מן המקומות הללו מבוצר בתוך הנגע, אינו מיטמא משום מחיה:
+<b>ואינם מעכבים את ההופך כולו לבן.</b> אם פרחה הצרעת בכולו חוץ מאחד מהמקומות הללו, אין מעכבין, דכתיב (ויקרא י״ג) וכסתה הצרעת את כל עור הנגע, עור הראוי להיות בו נגע, פרט לאלו שאין מיטמאין משום נגע:
+<b>חזר הראש והזקן ונקרחו.</b> שנקרח השער שהיה בהן ונעשו כעור בשר. וכן השחין והמכוה והקדח שנעשו צרבת, שנתרפאו וקרם עליהם עור כקליפת השום:
+<b>הרי אלו מיטמאין בנגעים.</b> בארבעה מראות. וה״ה דהוה מצי למתני נתפשטו הקמטין, נמי מיטמאין בנגעים:
+<b>ואין מצטרפין בנגעים.</b> ראש וזקן אין מצטרפין. וכן עור הבשר והזקן, או עור הבשר והראש, אין מצטרפין. דאם בא לו חצי גריס נתק בראש, אי נמי חצי גריס נתק בזקן וחצי גריס נגע בעור בשר, אין מצטרפין. וכן חצי גריס שחין וחצי גריס מכוה, אין מצטרפין לכגריס:
+<b>ואין הנגע פושה לתוכן.</b> נגע של עור בשר אין פושה לא בנתק הראש ולא בנתק הזקן ולא בשחין ולא במכוה, דלא חשיבי כעור בשר:
+<b>ואין מיטמאין משום מחיה.</b> דנתקים מיטמאין בשער צהוב ופשיון. ושחין ומכוה בשער לבן ופשיון:
+<b>אבל מעכבין את ההופך כולו לבן.</b> שאם פרחה הצרעת בכולו ונשאר הראש או הזקן שנקרחו שלא פרחה הצרעת בהן, או השחין והמכוה והקדח שנעשו צרבת, טמא עד שיפרח בכולו:
+<b>הראש והזקן שלא העלו שער.</b> כגון קטן שלא צמח זקנו או לא השעיר ראשו, נידונים כעור בשר ליטמא בבהרת. וכן הדלדולין שבראש ובזקן דלית בהו שער, נידונים כעור בשר, ומעכבים את הפריחה, והנגע פושה לתוכן, ומצטרפין לכגריס:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>אלו בהרות טהורות, שהיו בו קודם מתן תורה.</b> מי שהיתה בו צרעת קודם מתן תורה, לא היה טמא מחמת אותו נגע לאחר מתן תורה, דכתיב (ויקרא י״ג:ב׳) אדם כי יהיה בעור בשרו, פרט לזה שכבר היה. וכל הני נמי דחשיב, מהתם נפקי דבעינן שיוולד הנגע בשעה שראוי ליטמא בו ולא קודם, כמו גר עד שלא נתגייר וקטן עד שלא נולד, וכן כולם:
+<b>בקמט ונתגלה.</b> שהיה מתחלה הנגע מוסתר בתוך הקמט והיה טהור מפני שהוא בבית הסתרים, ואח״כ נתגלה:
+<b>ובמורדים.</b> כלומר בשחין ומכוה המורדים שלא נתרפאו ולא העלו קרום כקליפת השום:
+<b>עד שלא העלו שער.</b> בא הנגע, דחשיבי כעור בשר, היינו תחלתן טומאה. וכשעלו שערות, הוי טהרה, שדינן בנתקים. וכשנקרחו, היינו סופן טומאה. וכן שחין ומכוה וקדח דעד שלא באו בא הנגע, היינו טומאה. וכשבא השחין והמכוה והקדח, היינו טהרה. דבעינן שיקדים השחין והמכוה לשאת, דכתיב (ויקרא י״ג:י״ט) והיה במקום השחין שאת, שיקדים השחין לשאת ולא שתקדים השאת לשחין. כשחזרו ונעשו צרבת, היינו טומאה:
+<b>וחיו.</b> שנתרפאו יפה:
+<b>רבי אליעזר בן יעקב מטמא.</b> כיון דבתחילה בא הנגע בעור הבשר וחזר סופו לקדמותו, לא חיישינן להפסק שבינתיים:
+<b>וחכמים מטהרים.</b> הואיל והפסיק הטהרה שבינתיים. והלכה כחכמים:
+
+Mishnah 2
+
+<b>נשתנו מראיהן.</b> אבהרות טהורות קאי. כגון דהוות כשלג עד שלא נתגייר, ומשנתגייר נעשית כסיד ההיכל:
+<b>כצמר לבן וכקרום ביצה.</b> כלומר, תחילה היתה כצמר לבן ועכשיו נעשית כקרום ביצה:
+<b>נעשית מספחת שאת או מטפחת עזה.</b> כלומר, שהשאת נעשית מספחת, שחזרה להיות כתולדה שלה. או שהעזה נעשית כמספחת שלה. ופרושי קמפרש לרישא דקתני היתה כשלג ונעשית כסיד ההיכל, היינו שנעשית עזה מספחת. ואותה שהיתה כצמר לבן ונעשית כקרום ביצה, היינו שנעשית שאת מספחת:
+<b>וכסיד ההיכל וכשלג.</b> כלומר היתה כסיד ההיכל ועכשיו נעשית כשלג:
+<b>רבי עקיבא אומר כו׳</b> והלכה כר׳ עקיבא:
+
+Mishnah 3
+
+<b>בהרת.</b> מהשתא איירי בבהרות טמאות:
+<b>ואין בה כלום.</b> לא מחיה ולא שער לבן:
+<b>בתחלה.</b> כשהובא אל הכהן. וכן בסוף שבוע ראשון אם לא נולד בה כלום, יסגיר:
+<b>בסוף שבוע שני.</b> אם לא נולד בה כלום, פטור. וכן לאחר הפטור, אם לא נולד בה כלום, עומד בפטור זה כל ימיו ושוב אינו מסגירו:
+<b>עודהו מסגירו.</b> שהיה רוצה להסגירו, בין בתחלה כשהובא אל הכהן, בין בסוף שבוע ראשון, ולא הספיק להסגירו עד שנולדו סימני טומאה, כגון בתחלה בשער לבן ומחיה, ובסוף שבוע ראשון בשער לבן ומחיה ופשיון, יחליט. אבל משהסגירו, הא תנן לעיל בריש פ״ג, אין מחליטין את המוסגר:
+<b>ופוטר.</b> כלומר או פוטרו, כגון בסוף שבוע שני. ואפילו לאחר הפטור אם נולדו סימני טומאה, יחליט:
+<b>עודהו מחליטו.</b> שהיה [בא] להחליט ולא הספיק עד שהלכו סימני טומאה:
+<b>בתחלה.</b> כשהובא אל הכהן, או בסוף שבוע ראשון, יסגיר. אבל אם משהחליטו הלכו להן, כגון שהחליטו בשער לבן והלך לו שער לבן ובהרת קיימת, אין מסגירו עליה, אלא פוטרו וטהור:
+
+Mishnah 4
+
+<b>התולש סימני טומאה.</b> כגון שער לבן בעור בשר, ושער צהוב בנתקים:
+<b>והכווה את המחיה.</b> דמשנכוית אינה סימן טומאה:
+<b>עובר בלא תעשה.</b> דהשמר בנגע הצרעת. וכל מקום שנאמר השמר, פן, ואל, אינו אלא לא תעשה:
+<b>ולטהרה.</b> כלומר ולענין טהרה מה דינו:
+<b>עד שלא בא אצל כהן.</b> אם תלשן, טהור. ואם תלשן לאחר חלוטו, טמא:
+<b>הולכים לגדווד גרסינן.</b> והוא שם מקום:
+<b>בתוך הסגרו מהו.</b> אם תלש סימני טומאה בתוך שבוע של הסגר ראשון או של הסגר שני, מהו:
+<b>התחלתי מביא להם ראיות.</b> בתוספתא מייתי דכך היתה ראיתו, מפני מה עד שלא בא אצל כהן, טהור, לא מפני שלא ראה הכהן סימני הטומאה שבו, התולש סימני הטומאה תוך הסגר נמי דין הוא שיהא טהור, שלא ראה הכהן סימני טומאה שבו. הלכך, אחד עומד בפני הכהן, כלומר אחד אותו העומד בפני הכהן ומיהר לתלוש סימני טומאה קודם שיאמר לו הכהן טמא אתה, ואחד אותו שתלשן תוך ימי הסגרו, בין זה ובין זה טהורין. וכן הלכה:
+<b>מאימתי היא טהרתו.</b> של אותו שתלש סימני טומאה לאחר חלוטו:
+<b>כשיוולד לו נגע אחר ויטהר ממנו.</b> דכיון דנתרפא מן השניה, אגלאי מלתא דחס רחמנא עליה, ואי נמי הוות קיימא קמייתא הוה מיתסי מינה כמו מזו:
+<b>עד שתפרח בכולו.</b> נגע האחרון, דליכא למיחש למידי. דהא אי הוה ביה נמי קמא, השתא מיהא הוי טהור:
+<b>או עד שתתמעט בהרתו מכגריס.</b> דאפילו לא נתלש השער ולא נכוית המחיה, היה נטהר, מכיון דנתמעטה הבהרת מכגריס. ומיהו עד שתפרח בכולו לא קאי אלא אתולש סימני טומאה, אבל כווה את המחיה אינו נטהר בפריחה, שאילו היתה המחיה קיימת לא היה טהור בפריחה. והלכה כחכמים:
+
+Mishnah 5
+
+<b>ונקצצה טהורה.</b> דכתיב (ויקרא י״ג:מ״ו) כל ימי אשר הנגע בו יטמא, ולא ימים שהיתה בו בהרת ונקצצה:
+<b>קצצה מתכוין.</b> בתוספתא מוכח דהיכא דקצץ כל הבהרת וקצץ מן הבשר אשר סביבותיה עמה, כולי עלמא לא פליגי דאין לו טהרה עולמית, דקנסוהו רבנן מאחר שנתכוין לשרש אחריה. והיכא דקצצה ושייר ממנה כל שהוא, כולי עלמא לא פליגי דיש לו טהרה בפריחה, כיון דשייר ממנה לא קנסוהו כולי האי. כי פליגי, כשקצצה מצומצמת הבהרת כמו שהיא לא פחות ולא יותר: 
+<b>ר׳ אליעזר אומר לכשיולד לו נגע אחר ויטהר ממנו וחכמים אומרים עד שתפרח בכולו.</b> והלכה כחכמים. הכא לא גרסינן במילתייהו דחכמים או עד שתתמעט בהרת מכגריס, דדוקא גבי תולש סימני טומאה דרישא ונשארה הבהרת, התם שייך למתני עד שתתמעט מכגריס, אבל הכא הרי נקצצה כל הבהרת:
+<b>ואם היתה בראש הערלה ימול.</b> לאו במילה בזמנה איירי, דהא מילתא דפשיטא היא, השתא שבת דאיסור סקילה דחיא, צרעת דאיסור לאו גרידא לא כ״ש, אלא אפילו מילה שלא בזמנה שאינה דוחה את השבת, דוחה את הצרעת, דאתי עשה דמילה ודחי את לא תעשה דצרעת, דהכי קיימא לן בכל התורה כולה, כל מקום שאתה מוצא עשה ולא תעשה, אם אתה יכול לקיים את שניהם, מוטב. ואם לאו, יבא עשה וידחה את לא תעשה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>הפורח מן הטמא טהור.</b> טמא שנחלט באחד מן הנגעים, ואחר כך פרחה בכולו, טהור:
+<b>חזרו בו ראשי אברים.</b> אם לאחר הפריחה חזרו ונתגלו אפילו ראשי אברים בלבד:
+<b>טמא.</b> דכתיב (ויקרא י״ג:י״ד) וביום הראות בו בשר חי יטמא. והוא שייראו כעדשה:
+<b>עד שתתמעט בהרתו מכגריס.</b> שילך כל הנגע ולא ישתייר בו כגריס:
+<b>מטהור טמא.</b> טהור שפרחה צרעת בכולו. כגון שהחליטו בשער לבן או במחיה ונשר שער לבן או נתכסית המחיה ופטרו, אי נמי הסגירו בבהרת כגריס ועמד בעיניו שני שבועות ופטרו, בכל הני אם אחר פטורו פרחה בכולו, טמא:
+<b>עד שתחזור לכמות שהיתה.</b> דאם נשתייר מן הפריחה כל שהוא סמוך לאום, טמא משום פשיון. והא דתנן בסמוך שאם הלכה מחיה ואח״כ פרחה ככולו, טהור, ותנן נמי בהרת ובה שער לבן פרחה בכולו אע״פ שהשער לבן במקומו, טהור, ומשמע וכל שכן אם אינו במקומו שהוא טהור, התם מיירי שלא פטרו הכהן עדיין כשפרחה בכולו, והכא מיירי כשפטרו ואחר כך פרחה בכולו:
+
+Mishnah 2
+
+<b>ואח״כ הלכה לה המחיה.</b> שפשה הנגע עליה. אבל בשעת הפריחה לא הלכה לה מחיה עד אח״כ. [אבל לא נתכסית המחיה], אין הפריחה מטהרתו:
+
+Mishnah 3
+
+<b>בהרת.</b> כגריס
+<b>ובה שער לבן.</b> הא קמ״ל דפריחה מטהרת אחר כל סימני טומאה:
+<b>פרחה במקצתו טמא.</b> אצטריך לאשמעינן אפילו פרחה ברובו, דלא אמרינן רובו ככולו. אי נמי אשמעינן דבסוף שבוע ראשון או בסוף שבוע שני טמא בפריחת מקצתו אפילו בכל שהוא משום פשיון:
+
+Mishnah 4
+
+<b>שבפריחתן טיהרו טמא.</b> שעל ידי פריחתן טיהרו את הטמא. כשחזרו ונתגלו אחרי כן, חוזר לטומאתו:
+<b>שבחזירתם טמאו טהור.</b> שעל ידי חזרתן שחזרו ונתגלו טמאו את הטהור, אם חזרו ונתכסו שפשה עליהם הנגע, טהור. ואם חזרו ונתגלו אח״כ, טמא. ואצטריך לאשמעינן דאפילו זימני טובא, כדקתני ואפילו מאה פעמים:
+
+Mishnah 5
+
+<b>כל הראוי ליטמא בנגע הבהרת.</b> כגון עור בשר:
+<b>מעכב את הפריחה.</b> אם נשתייר ממנו כל שהוא שלא פרחה בו, מעכב את טהרתו:
+<b>וכל שאינו ראוי ליטמא בנגע הבהרת.</b> כגון ראש וזקן וכל הני דחשיב בהדייהו:
+<b>אין מעכבין את הפריחה.</b> דאע״פ שלא פרח הנגע עליהם, כיון דפרח בשאר הגוף, טהור. וראשי אברים לא קא חשיב, דהנהו מעכבין את הפריחה, דראויין ליטמא בנגע הבהרת נינהו, שהרי הנגע פושה בהן:
+<b>ונעשו צרבת טהורים.</b> אע״ג דעכשיו שנקרחו הראש והזקן ראויים ליטמא בנגע הבהרת, וכן שחין ומכוה וקדח המורדים שנעשו צרבת הרי הן כעור בשר, כיון דבשעת הפריחה לא היו ראויין, לא מעכבים וטהור:
+<b>אע״פ שנעשה מקום המחיה בהרת טמא.</b> דפריחה קמייתא לאו פריחה היא, כיון דאשתייר מעור הבשר חצי עדשה סמוך לראש, ופריחה דהשתא שנתכסית המחיה של חצי עדשה נמי לא חשיבא פריחה, כיון דכבר נקרחו ונעשו צרבת והרי הן כעור בשר, ולא מהני עד דפרח נמי עלייהו:
+
+Mishnah 6
+
+<b>אחת טמאה.</b> מוחלטת:
+<b>ואחת טהורה.</b> לאחר הפטור. שעמד בעיניו בסוף שבוע שני:
+<b>ופרחה מזו לזו.</b> בין מטהורה לטמאה בין מטמאה לטהורה:
+<b>ואח״כ פרחה בכולו טהור.</b> משום דטהורה נעשית טמאה כשפרח ממנה לטמאה, דהרי פשתה, וכי פרח אח״כ בכולו, הוי פורח מן (הטמאה לטהור) [הטמא, וטהור]:
+<b>בשפתו העליונה.</b> חצי גריס בהרת. ובשפתו התחתונה חצי גריס. וכשסוגר פיו נראית כגריס במקום אחד. וכן בשתי אצבעות ובשני ריסי עיניו, כשמדבקן נראית כגריס שלם:
+<b>אבל לא בבוהק.</b> מראה לבנונית למטה מארבעה מראות ומעכב את הפריחה:
+<b>חזרו בו ראשי אברים.</b> שנתגלו מן הנגע ונעשה בוהק:
+<b>טהור.</b> וה״ה בשאר הגוף. דאע״ג דבוהק מעכב את הפריחה בתחלה, אינו מעכב בסוף. ואגב סיפא דבעי למתני ראשי אברים, תנא הכא ראשי אברים. ובסיפא נקט ראשי אברים להודיעך כחו דר׳ מאיר דאפילו בראשי אברים שנתגלו פחות מכעדשה ונעשו בוהק מטמא ר״מ, וכל שכן בשאר הגוף. והך רישא דחזרו בו ראשי אברים כמין בוהק טהור, כרבנן אתיא ולא כר״מ. ורבנן דמטהרי, לאו דוקא פחות מכעדשה, דאפילו טובא נמי טהור, דבוהק בסוף אינו מעכב. והלכה כחכמים:
+
+Mishnah 7
+
+<b>הבא כולו לבן.</b> מתחלה בא כולו מכוסה בנגע:
+<b>יסגיר.</b> כדין בהרת כגריס. שמא יוולד לו שער לבן או מחיה. דאין פריחה מטהרת בתחילה:
+<b>נולד לו שער לבן.</b> בסוף שבוע ראשון או בסוף שבוע שני, יחליט. ואם לא באו סימני טומאה, יפטור:
+<b>השחירו שתיהן.</b> כל הני דחשיב, סימני טהרה נינהו, ומפורשים הם לעיל בסוף פרק קמא:
+<b>נולד לו מחיה או שער לבן.</b> אם לאחר שבאו סימני טהרה הללו נולד לו מחיה או שער לבן, טמא. ואם לאו, טהור:
+<b>וכולן שחזרו בהם ראשי אברים.</b> הבא כולו לבן בתחילה, בין שהוזקק להסגיר בין להחליט בין לפטור, אם חזרו ונתגלו ראשי אברים שלהן, הרי הן כמו שהיו וטהורים, דלא חשיבי מחיה. כיצד, הבא כולו לבן בתחלה והוסגר שני שבועות ולא נולדו בו סימני טומאה, ופטרו, ואח״כ נתגלו בו ראשי אברים, היינו חזרו בו ראשי אברים מתוך הפטור, וטהור. ואם החליטו בשער לבן והשחירו השערות ואח״כ נתגלו ראשי אברים, היינו חזרו בו ראשי אברים מתוך החלט וטהור. ואם בסוף שבוע ראשון או בסוף שבוע שני נתגלו ראשי אברים, היינו חזרו בו ראשי אברים מתוך הסגר, וטהור. כך נראית פירוש משנה זו מתוך תורת כהנים. אבל רמב״ם לא פירשה כן:
+<b>פרחה במקצתו.</b> במקצת ראשי אברים שנתגלו:
+<b>טמא.</b> שהרי פשה הנגע:
+<b>פרחה בכולו.</b> אחר שפרחה במקצתו:
+<b>טהור.</b> דהוי ליה פורח מן הטמא. אבל אם מתחלה לאחר שנתגלו ראשי אברים פרחה בכולו בבת אחת, טמא משום פשיון. והא דתנא רישא פרחה במקצתו טמא, הוא הדין פרחה בכולו נמי טמא, ולא נקט פרחה במקצתו אלא משום דבעי למתני בתרה פרחה בכולו טהור, דהיינו לאחר שפרחה במקצתו:  
+
+Mishnah 8
+
+<b>מתוך הטהרה טמא.</b> כגון הבא כולו לבן בתחלה, ולאחר הסגר או החלט נטהר, דאם חזרו בו ראשי אברים ונתגלו, טהור, כדפרישנא לעיל. ואם מתוך טהרה זו חזרו ונתכסו בבת אחת, טמא משום פשיון, והיינו דקאמר אם פרחה כולו כאחת מתוך טהרה, טמא, כדפרישנא במתניתין דלעיל דאם פרחה כולו בבת אחת נמי טמא כמו פרחה במקצתו:
+<b>פטור מן הפריעה ומן הפרימה.</b> כל זמן שהוא מוסגר. ואילו טהור מתוך החלט, חייב בפריעה ופרימה, כל זמן שהוא מוחלט. פריעה ופרימה, בגדיו יהיו פרומים וראשו יהיה פרוע:
+<b>מטמאין בביאה.</b> אם באו אל האוהל נטמא כל אשר באוהל:
+
+Mishnah 9
+
+<b>פרחה בכולו ואח״כ נתגלו בו ראשי אברים.</b> הכא מיירי שלא הספיק להחליטו עד שפרחה בכולו ונתגלו ראשי אברים, דר ישמעאל מדמי ליה לבא כולו לבן בתחילה חוץ מראשי אברים, דטעון הסגר. ור׳ אלעזר בן עזריה סבר, דכיון דאילו לא פרחה היה מחליטו, דינו כבהרת קטנה ובה מחיה, דאי פרחה בכולו ואח״כ נתגלו ראשי אברים, טמא. ועוד יש לפרש, דאפילו החליטו במחיה ופרחה בכולו וטיהרו, קסבר ר׳ ישמעאל דאין מטמא בחזרת ראשי אברים, דכי מטמא בחזרת ראשי אברים שאחר פריחה היכא דטהר בתורת פריחה, אבל הכא לאו בתורת פריחה טהר, דהא אילו נתמעטה מחיה מכעדשה [נמי] טהור:
+
+Mishnah 10
+
+<b>מי שהיה מוחלט.</b> בשער לבן או במחיה או בפשיון:
+<b>לא הספיק להראות לכהן.</b> שסימני טומאה הלכו:
+<b>שאילו הראה לכהן.</b> כשהלכו סימני טומאה היה מטהר, ואם אחר כן היה פורח, היה טמא, דהוה ליה פורח מן הטהור, אבל השתא הוי ליה פורח מן הטמא, וטהור:
+<b>בהרת ואין בה כלום.</b> אין בו סימן מסימני טומאה:
+<b>עד שפרחה בכולו טמא.</b> כלומר, טעון הסגר כבא כולו לבן בתחילה. ואם מתחילה קודם שפרחה הראה אל הכהן היה מסגיר, ובסוך שבוע כשפרחה, הוי ליה פורח מתוך הסגר וטהור:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>השחין והמכוה מיטמאין בשבוע אחד.</b> אם נולד במקומן בהרת, מסגירן שבוע אחד, ולסוף שבוע אם יש בו שער לבן או פשיון, מחליטו. ואם לאו, פוטרו. אבל במחיה אין מיטמאין, דמחית בשר חי בעינן, ואין זה בשר חי, כיון דמקומו שחין ומכוה:
+<b>בגפת.</b> פסולת של זיתים, והוא חם מחמת עצמו. וכן חמי טבריא מחמת מקורן הן חמים ולא מחמת האור:
+<b>כל שאינו מחמת האש זהו שחין.</b> לאתויי אבר מעיקרו:
+<b>רמץ.</b> אפר כירה, וחם מחמת האור:
+<b>כל שהוא מחמת האש.</b> לאתויי חמי האור:
+
+Mishnah 2
+
+<b>אין מצטרפין.</b> חצי גריס שחין וחצי גריס מכוה, אין מצטרפין לכגריס:
+<b>ואין פושין מזה לזה.</b> דאם שחין ומכוה זה אצל זה, ובאחד מהן בהרת כגריס, והסגירה, ובסוף שבוע פשתה לחברו או לעור הבשר, אין מחליטו. וכן אם הבהרת בעור הבשר ופשתה לשחין או למכוה, לא חשוב פשיון:
+<b>היו מורדין.</b> שלא נתרפאו יפה ולא נקרם העור ועדיין מוציאין ליחה, אין מטמאין בנגעים, דכתיב [ויקרא יג] שחין ונרפא, ובמכוה כתיב [שם] והיתה מחית המכוה:
+<b>אע״פ שנעשה מקומו צלקת.</b> שניכר שהיה שם שחין או מכוה ואין שוה לשאר עור בשר, אעפ״כ נידון כעור הבשר, מאחר שנעשה קרום חזק:
+
+Mishnah 3
+
+<b>אמרו לו למה.</b> יסגיר הא אי אפשר להוולד לו סימן טומאה:
+<b>לגדל שער אין ראויה.</b> דכף היד אינו מגדל שער לעולם:
+<b>לפשיון אינה פושה.</b> דשחין ומכוה אין פושין לעור הבשר:
+<b>למחיה אינה מטמא.</b> דהא תנן בשני סימנים בשער לבן ובפשיון, ולא במחיה:
+<b>שמא תכנוס.</b> כגריס, וכשיראנה הכהן בסוף שבוע יפטור אותו, ולאחר הפטור תחזור ותפשה בתוך השחין שמקומו כסלע, ויחליט:
+<b>אמרו לו הרי מקומה כגריס.</b> כלומר, ואם היה מקום הצרבת כגריס בלבד והבהרת בתוכה, למה יסגיר, והלא אין שייך לומר כאן שמא תכנוס ותפשה:
+<b>אמר להן לא שמעתי.</b> כלומר גם זה יסגיר, אבל לא שמעתי בו טעם:
+<b>אלמד בו.</b> תרשני שאלמד בדין זה דבר:
+<b>אם לקיים דברי חכמים הן.</b> אם תמצא טעם לקיים דברי חכמים שאמרו שטעון הסגר, אמור, אבל ללמד שאינו טעון הסגר לא תאמר, שאיני מניח מה שקבלתי מרבותי ושומע ממך:
+<b>שמא יוולד לו שחין אחר חוצה לו ויפשה לתוכו.</b> ששחין פושה לשחין. וכן הלכה:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>הנתקים.</b> נגעים שבראש או בזקן, קרויין נתקים, על שם שהשער ניתק ונופל ונושר מחמת הנגע. והנתקים אין מיטמאין בארבעה מראות כנגע שבמקום בשר, אלא מיטמאים בכל מראות:
+<b>בשער צהוב.</b> דומה לתבנית זהב:
+<b>דק לקוי קצר.</b> מה שאמרה תורה ובו שער צהוב דק, משמעותו לקוי קצר:
+<b>אפילו ארוך.</b> שאין משמעות דק אלא רקיק:
+<b>מה הלשון אומרים.</b> מלשון בני אדם אתה למד. כשאומרים קנה זה דק, מה משמעו, בין לקוי קצר בין לקוי ארוך. ואית ספרים דגרסי, ולא לקוי ארוך. בתמיהה. כלומר שמא לקוי קצר ולא לקוי ארוך:
+<b>נלמד מן השער.</b> דרך בני אדם כשאומרים על השער שהוא דק, על הלקוי קצר אומרים, ולא על הלקוי הארוך. והלכה כר׳ עקיבא:
+
+Mishnah 2
+
+<b>מכונס.</b> שתי שערות במקום אחד:
+<b>מפוזר.</b> אחד במזרח הנגע ואחד במערבו:
+<b>מבוצר.</b> שהשער באמצע הנתק, כמבצר שהוא באמצע העיר:
+<b>הפור.</b> שנהפך השער לצהוב מחמת הנתק, כגון שהנתק קדם לשער [צהוב]:
+<b>שאינו הפוך.</b> שקדם שער צהוב לנתק:
+<b>שאין שער אחר מציל מידו.</b> שאם יש בנגע שתי שערות לבנות, אפילו מלא שערות שחורות אינן מצילות (על השתי) שערות לבנות שלא יטמאו. אבל שער צהוב, אם יש עמו [שתי] שערות שחורות אינו מטמא. והלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>הצומח מציל.</b> שער שחור שצמח בנתק:
+<b>מיד שער צהוב ומיד פשיון.</b> שאם הוחלט בשער צהוב או בפשיון ; וצמחו בו שתי שערות שחורות, טהור:
+<b>בין מכונס.</b> דשתיהן במקום אחד:
+<b>בין מפוזר.</b> אחד למזרח הנגע ואחד למערבו:
+<b>והמשואר.</b> שקדמו שתי שערות שחורות הללו לנתק, כגון שכשניתק שער ראשו או זקנו כגריס נשארו בתוך הנתק שתי שערות שחורות:
+<b>ומבוצר.</b> אם הן מבוצרות באמצע הנתק, מצילות. אבל [אם] עומדות מן הצד אין מצילות:
+<b>עד שיהא רחוק מן הקמה.</b> עד שיהו שתי שערות הללו רחוקות מן השערות המקיפות את הנתק כשיעור שתי שערות. והשערות שסביב הנתק הן קרויין קמה. וכששערות הללו רחוקות מן הקמה מקום שתי שערות, נחשבות כמבוצרות בתוך הנגע:
+<b>אחת צהובה ואחת שחורה.</b> בצהובה שקדמה לנתק דלא הוי סימן טומאה, אצטריך ליה למימר דאין מצטרפת עם השחורה להציל מיד שער צהוב ומיד הפשיון. וסתם מתניתין כר׳ אליעזר בן יעקב דאמר בסמוך לקמן דשער צהוב שקדם לנתק לא מטמא ולא מציל:
+
+Mishnah 4
+
+<b>רבי יהודה מטמא.</b> כדתנן לעיל דרבי יהודה מטמא הפוך ולא הפוך:
+<b>ר׳ אליעזר בן יעקב אומר לא מטמא ולא מציל.</b> רבי אליעזר בן יעקב ור׳ שמעון לפרושי מלתא דתנא קמא דאמר טהור קאתו, ר״א בן יעקב סבר, טהור דאמר ת״ק לומר שאינו מטמא, אבל אינו מציל. ור״ש סבר, טהור ומציל קאמר. ולעיל פסקינן דהלכה כר׳ יהודה:
+
+Mishnah 5
+
+<b>כיצד מגלחין את הנתק.</b> בסוף שבוע ראשון (להסגרו) שלא פשה ולא נולד בו שער צהוב (כתיב והתגלח):
+<b>היה מגלח חוצה לו.</b> מגלח סביב לנתק, 
+<b>ומניח שתי שערות.</b> דכתיב (ויקרא י״ג:ל״ג) ואת הנתק לא יגלח, וכי מה יש בו, והלא כבר ניתק השער ונפל, אלא סמוך לנתק לא יגלח, שמשייר סביב לנתק שתי שערות מכל צד, נמצא הנתק מוקף שערות כעטרה:
+<b>החליטו בשער צהוב.</b> ואחר שהוחלט בו הלך שער צהוב ואחרי כן חזר:
+<b>וכן בפשיון.</b> שלא חזר שער צהוב אלא שפשה. בין כך ובין כך הרי הוא מוחלט כמו שהיה:
+<b>בתחלה בסוף שבוע ראשון.</b> כלומר, דין זה שאמרנו נוהג בין שהחליטו בשער צהוב בתחילה כשהובא אל הכהן, בין שהחליטו בשער צהוב בסוף שבוע ראשון, או בסוף שבוע שני, או לאחר הפטור, כגון שעמד בעיניו שני שבועות ופטרו ולאחר הפטור נולד שער צהוב והחליטו. ובכולהו הלך שער צהוב וחזר. או שלא חזר אלא שפשה הנתק. הרי הוא כמו שהיה:
+<b>החליטו בפשיון.</b> כמו שמפרש בהחליטו בשער צהוב כך יש לפרש החליטו בפשיון. והכא בפשיון לא גרסינן בתחילה, שאין הפשיון מטמא אלא אחר הסגר:
+
+Mishnah 6
+
+<b>שני נתקים זה בצד זה.</b> שיש בכל אחד כגריס הקלקי, דבנתקים נמי בעינן כגריס, דכתיב נגע הנתק, הקיש נגע לנתק, מה הנגע בכגריס, אף נתק בכגריס. ואם שני הנתקים מונחים זה אצל זה ויש שיטת שער מפסקת בין שני הנתקים וחולקת אותה לשנים כמחיצה המפסקת:
+<b>נפרץ.</b> שער של אותה השיטה:
+<b>במקום אחד.</b> בסוף שבוע ראשון של הסגר או בסוף שבוע שני או לאחר הפטור:
+<b>טמא.</b> שהרי פשה הנתק:
+<b>בשני מקומות.</b> שאותה שיטה נפרצה למטה ולמעלה ונשארו מאותה שיטה שתי שערות באמצע:
+<b>טהור.</b> דמבוצרות נינהו ומצילות:
+<b>כמה תהא הפרצה.</b> אם בשני מקומות נפרץ, הוי שיעור הפרצה מקום שתי שערות, דבהכי חשיבי השערות שבאמצע מבוצרות:
+<b>ואם במקום אחד נפרצו טמא.</b> אפילו נפרץ כגריס, טמא, שאין שער שחור מבוצר וכנוס בתוך הנגע, כיון דלא נפרץ בשני מקומות:
+
+Mishnah 7
+
+<b>זה לפנים מזה.</b> כגון נתק כגריס הקלקי מרובע, ושיטה של שער מקיפו סביב, וחוץ לאותה שיטה מקיף נתק כגריס כל סביבותיה, דהיינו רצועה של נתק ברוחב כעדשה מקפת את השיטה של שער, שזהו שיעור הנתק המקיף השערות המבוצרות:
+<b>נפרץ ממקום אחד טמא.</b> הפנימי. שהרי שער שחור בצדו ואינו מבוצר לתוכו. אבל החיצון טהור, דהא שתי שערות שחורות מבוצרות לתוכו:
+<b>משני מקומות טהור.</b> הפנימי, וכל שכן החיצון. שנעשו שניהם נתק אחד ובתוכן שתי שערות שחורות מבוצרות:
+<b>כמה תהא הפרצה.</b> משני מקומות ויהא טהור, מקום שתי שערות:
+<b>נפרץ ממקום אחד כגריס טהור.</b> והא דאמרן נפרץ במקום אחד טמא, היינו בפחות מכגריס. אבל מאחר דנפרצה כגריס, אפילו ממקום אחד נעשו שני הנתקים אחד, ושערות הנשארות הרי הן מבוצרות:
+
+Mishnah 8
+
+<b>ובו שער צהוב טמא.</b> שער צהוב מטמא בין בתחילה בין בסוף שבוע ראשון, בין בסוף שבוע שני, בין לאחר הפטור:
+<b>נולד בו שער שחור טהור.</b> אי בצמח לאחר הנתק, אע״פ שאינן מבוצרות. ואי במשואר, דוקא במבוצר, דרחוק מקמת הראש מקום שתי שערות כדאמרן:
+<b>אע״פ שהלך לו שער שחור טהור.</b> דכיון דנטהר הצהוב, תו לא מטמא אע״פ שנשר השחור. אבל אם החליטו בפשיון, ובא השחור וטהר הפשיון ואחרי כן הלך השחור, חוזר הפשיון ומטמא. או שפשה וכנס וחזר ופשה, לא אמרינן כיון דנטהר הנתק לא מטמא:
+<b>כל נתק שטהר שעה אחת.</b> בין שהחליטו בפסיון וכנס, או שבא שער שחור וטיהרו, בין החליטו בשער צהוב ובא שער שחור וטיהרו ואחרי כן הלך השחור, או מה שכנס חזר וניתק, שוב אין לנתק זה טומאה לעולם, אע״ג דקיימו סימני טומאה שלו כגון שער צהוב ופשיון. ולא מיבעי בהני דכבר טהרו בשער שחור, אלא אפילו פשה אחר שהלך השחור או נולד בו שער צהוב אחר, כיון דטהר הנתק כבר שוב אין לו טומאה:
+<b>ר׳ שמעון אומר כל שער צהוב שטהר שעה אחת.</b> כגון האי דהוה קאי בשעה שבא השחור, אין לו טומאה לעולם. אבל אם אחר שהלך השחור נולד בנתק שער צהוב אחר או פשה אחרי כן, טמא, דכל נתק שטהר לא אמרינן. והלכה כתנא קמא:
+
+Mishnah 9
+
+<b>וניתק כל ראשו.</b> שפרח הנתק בכל הראש. בין שהוחלט בשער צהוב בין שהוחלט בפשיון:
+<b>טהור.</b> דבכולהו פריחה מטהרת. ומנין שהפריחה מטהרת בראש, דכתיב (ויקרא י״ג:מ׳) ואיש כי ימרט ראשו קרח הוא טהור הוא. בזקן מנין, ת״ל ואיש, לרבות את הזקן. והבא כולו נתק בתחילה אינו טהור, כשם שהבא כולו לבן בתחלה אינו טהור בבהרת:
+<b>אין מעכבין זה את זה.</b> אם היה בראש נתק כגריס ואח״כ ניתק כל הראש, אע״פ שלא ניתק הזקן, טהור. וכן כשפרח בזקן ולא פרח בראש, טהור, דאין מעכבין זה על זה:
+<b>ודין הוא.</b> שיהו מעכבין:
+<b>שיש דבר אחר מפסיק ביניהן.</b> ששער הראש והזקן דאין מיטמאין בבהרת, מפסיקין בין עור הפנים לשאר הגוף. ועור הפנים ושאר הגוף מעכבין זה על זה, דכל שראוי ליטמא בנגע הבהרת מעכב פריחת הבהרת:
+<b>אין מצטרפין זה עם זה.</b> במקום שהראש והזקן מתחברים זה עם זה, אם נולד חצי גריס בזה וחצי גריס בזה, אין מצטרפין:
+<b>ואין פושין מזה לזה.</b> דאם יש נתק כגריס בראש סמוך לזקן, ולסוף שבוע ראשון או לסוף שבוע שני או לאחר הפטור פשה בזקן, לא חשיב פשיון:
+<b>מן הפרק של לחי.</b> העליון. מותח חוט מאוזן לאוזן, כל שמן החוט ולמעלה זהו הראש, וכל שמן החוט ולמטה זה הזקן:
+<b>פיקה של גרגרת.</b> ראש השיפוי כובע, והבשר המקיף בשיפוי כובע מחוץ, קרוי פיקה:
+
+Mishnah 10
+
+<b>הקרחת והגבחת.</b> שתיהן בראש, אלא שמשיפוע קדקוד ולאחוריו קרוי קרחת, משיפוע קדקוד כלפי פניו קרוי גבחת, כדתנן בסמוך. ואינם כנתקים, שהנתק חוזר ומגדל שער, והקרחת והגבחת אינן חוזרין ומגדלין שער:
+<b>מיטמאות בשני שבועות.</b> דכתיב (ויקרא י״ג:מ״ג) כמראה צרעת עור בשר, מה עור בשר בשני שבועות, אף כאן בשני שבועות:
+<b>ובמחיה ובפשיון.</b> דכתיב [שם] צרעת פורחת היא בקרחתו. צרעת, מלמד שמטמאה במחיה. פורחת, מלמד שמטמאה בפשיון. היא, מלמד שאינה מיטמאה בשער לבן:
+<b>נשם.</b> סם שהאוכלו אינו מגדל שער, והסך בו אינו מגדל שער:
+<b>מכה שאינה ראויה לגדל שער.</b> כגון מכה גדולה שהבשר נעשה צלקת:
+<b>פיקה של צואר.</b> היא חוליא הראשונה של צואר:
+<b>ואין פושות מזו לזו.</b> מקרחת לגבחת ומגבחת לקרחת. 
+<b>אם יש שער.</b> מפסיק ביניהן בין קרחת לגבחת. ואין הלכה כרבי יהודה:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>כל הבגדים.</b> לאתויי בגדים של עבדים ונשים וקטנים, ואפילו של גר תושב. ובלבד שהן מצמר ופשתים, כדכתיב (ויקרא י״ג) בבגד צמר או בבגד פשתים, בגדים של צמר ופשתים אין, בגדים של מידי אחרינא לא:
+<b>יראו בתחילה.</b> אפילו בנגע שהיה בהם קודם שבאו לידי ישראל. דהאי בגד הוה חזי לנגעים, אלא שרשותו של נכרי היתה מעכבת, הלכך ימים שהיה בהן הנגע בעודו ברשות הנכרי אינן עולים לו מן המנין, ומשבא לרשות ישראל ייראה בתחלה:
+<b>ועורות הים אינן מיטמאין.</b> דכתיב (ויקרא י״ג:מ״ח) לפשתים ולצמר או בעור, מה צמר ופשתים מין הגדל בארץ, אף עור ממין הגדל בארץ:
+<b>חיבר להן.</b> לעורות של דגים הגדלים מן הים:
+<b>מן הגדל בארץ אפילו חוט אפילו משיחה.</b> ובלבד שיחברנו לו כדרך חיבורו, בשתי תכיפות או יותר:
+
+Mishnah 2
+
+<b>שטרפן.</b> שעירבן ועשה מהן בגד:
+<b>אם רוב מן הגמלים וכו׳</b> שהצמר של רחלים מתבטל ברוב:
+<b>מחצה למחצה.</b> שצמר גמלים כצמר רחלים בשוה:
+<b>וכן הפשתן והקנבוס שטרפן זה בזה.</b> ועשה מהן בגד, דינן כדין צמר גמלים וצמר רחלים שטרפן:
+
+Mishnah 3
+
+<b>הצבועים.</b> אפילו בידי שמים:
+<b>הבתים בין צבועים.</b> אפילו בידי אדם:
+<b>העורות כבתים.</b> ואפילו צבועים בידי אדם מיטמאין בנגעים. והלכה שהבגדים אין מיטמאין צבועים ואפילו בידי שמים, דכתיב [שם] בבגד צמר או בבגד פשתים, מה פשתים כברייתו, אף צמר כברייתו. וכתיב לפשתים ולצמר, מה פשתים לבן, אף צמר לבן. ועורות הצבועים בידי אדם אין מיטמאין בנגעים. אבל בידי שמים מיטמאין בנגעים, כדברי ר׳ שמעון:
+
+Mishnah 4
+
+<b>ששתיו צבוע.</b> השתי שלו צבוע. ואין צבוע מיטמא:
+<b>וערבו לבן.</b> ואי אזלינן בתר הערב הוא לבן ומיטמא:
+<b>הכל הולך אחר הנראה.</b> בסתם בגדים הערב נראה, בכרים וכסתות השתי נראה. והכל לפי האומנות:
+<b>ירקרק.</b> ירוק שבירוקים:
+<b>אדמדם.</b> אדום שבאדומים. כלומר, שמראה הירקות והאדמימות בהם חזק מאוד. ירקרק, ככנף הטווס וכהוצין של דקל. אדמדם, כזהורית יפה שבדם:
+<b>היה ירקרק.</b> כגריס, ולבסוף שבוע פשה אדמדם אצל ירקרק:
+<b>נשתנה ופשה.</b> כגון שהיה בתחילה ירקרק כגריס, ולבסוף שבוע פשה ונעשה גדול כסלע, ובין האום ובין הפשיון שלו אדמדם:
+<b>נשתנה ולא פשה.</b> בתחילה כגריס של ירקרק, ולבסוף כגריס של אדמדם:
+<b>כאילו לא נשתנה.</b> ואותו שפשה טעון שריפה, ואותו שלא פשה מסגירו שבוע שני:
+<b>יראה [בתחלה]</b> דחשיב לנשתנה כנגע אחר. ואין הלכה כר׳ יהודה:
+
+Mishnah 5
+
+<b>העומד.</b> בעינו בסוף שבוע ראשון, שלא פשה ולא כהה מראיתו:
+<b>יכבס.</b> מקום הנגע ויסגיר:
+<b>העומד בשני.</b> בסוך שבוע שני לא כהה ולא פשה:
+<b>הפושה בזה ובזה.</b> בסוף שבוע ראשון או בסוף שבוע שני:
+<b>הכהה בתחילה.</b> כשהובא אל הכהן וראהו וקודם שהסגיר כהה:
+<b>יכבס ויסגיר.</b> כאילו כהה בסוף שבוע ראשון:
+<b>הכהה.</b> שהיה מתחילה חזק הירקות או האדמימות, ונעשה ירוק בינוני או אדום בינוני:
+<b>אינו זקוק לו.</b> אין זקוק להסגירו, וטהור. והלכה כחכמים:
+<b>הכהה בראשון יכבס ויסגיר.</b> כאילו לא כהה:
+<b>הכהה בשני.</b> דבסוף שבוע שני מצאו שכהה:
+<b>קורעו ושורף מה שקרע, וצריך מטלית.</b> לשון טלאי. חתיכת בגד במקום הקרע, דכתיב ואם תראה עוד, ואין עוד אלא מקומו, מלמד שהוא טולה עליו מטלית:
+<b>רבי נחמיה אומר כו׳</b> ואין הלכה כר׳ נחמיה:
+
+Mishnah 6
+
+<b>חזר נגע לבגד.</b> במקום אחר מן הבגד. ולא במטלית שנתן על מקום הקריעה:
+<b>מציל את המטלית.</b> כששורף את הבגד כולו. כדכתיב ואם תיראה עוד בבגד וגו׳ ושרף את הבגד. מציל את המטלית, אותו טלאי שנתן על מקום הקריעה מצילו, ואינו שורפו עם הבגד:
+<b>חזר למטלית.</b> לאותו טלאי שחיבר בו:
+<b>שורף את הבגד.</b> כאילו חזר בבגד עצמו. אבל המטלית אינו טעון שריפה, אלא אם הוא שלש על שלש, מסגירו. ואם עמד בעיניו שבועות שנים או פשה בשבוע ראשון, שורף. ואם פחות משלש על שלש אינו מיטמא בנגעים:
+<b>הטולה מן המוסגר.</b> שעשה טלאי מחתיכת בגד מוסגר על בגד טהור. ומוסגר קרי לבגד שעמד בעיניו בשבוע ראשון, ובשבוע שני כהה. דקורע ממנו הנגע ושורף מה שקרע, ושאר הבגד קרוי מוסגר:
+<b>חזר הנגע לבגד המוסגר.</b> שניטלה ממנו חתיכה זו שהיא עתה טלאי לבגד טהור, אע״פ שהבגד המוסגר טעון שריפה כדכתיב ואם תיראה עוד בבגד וגו׳:
+<b>מציל את המטלית.</b> היינו הטלאי הזה שניטל ממנו ומחובר בבגד טהור, מצילו ואינו שורפו עם הבגד המוסגר:
+<b>חזר.</b> הנגע 
+<b>למטלית.</b> לחתיכה זו שניטלה מן המוסגר:
+<b>ישרף.</b> המוסגר בכל מקום שהוא, כאילו היתה חתיכה זו מחוברת בו. וחתיכה תשמש הבגד השני שהיא מחוברת בו, בסימנים. שמסגיר עם הבגד השני. דדינו של שני כאילו הנגע בו, בין לענין הסגר בין לענין שריפה וכיבוס וכל דבר. ולאחר ששמשה הבגד השני, אפילו הלך הנגע לגמרי מן החתיכה, טעון שריפה, שהרי משחזר בו הנגע מתחילתו כבר הוזקק לשריפה:
+
+Mishnah 7
+
+<b>קייטא.</b> מלבוש שרגילים ללבוש בימות החמה. תרגום קיץ, קייטא. ולי נראה שהוא לשון רומ״י שקורים למלבוש של אשה קוטייא:
+<b>שיש לה פספסין.</b> מנומרת בצבעים הרבה, לבן וירוק ושחור ודומיהן. פספסין לשון פס יד, שפיסת יד מבגד לבן ופיסת יד מבגד של צבע:
+<b>ולבנים פושים מזה לזה.</b> מלבן ללבן. ואף על פי שהצבוע מפסיק, חשוב פשיון. דפשיון רחוק מטמא בכגריס:
+<b>והרי הוא פספס יחידי.</b> כלומר, אם לא היה בו אלא פספס אחד לבן, וכל שאר הפספסין צבועין, מי בעי הסגר, או לא, משום דאין לו להיכן יפשה:
+<b>אמר להן לא שמעתי.</b> כלומר, קבלתי מרבותי דטעון הסגר, ולא פירשו לי הטעם למה:
+<b>אלמד בו.</b> כלומר, תרשיני לומר לפניך טעם לדבר:
+<b>אם לפרש דברי חכמים הן.</b> שלא תסתור מה שקבלתי:
+<b>שמא יעמוד שני שבועות.</b> שאע״פ שאין לו במה יפשה יכול לבוא לידי טומאה, אם יעמוד בעיניו שני שבועות:
+<b>הפשיון הסמוך.</b> כשפושה סמוך לאום:
+<b>הרחוק.</b> שהאום בראש אחד של בגד והפשיון בראשו השני:
+<b>החוזר.</b> כגון שכהה בשני דקורעו ושורף מה שקרע, וכתיב ואם תיראה עוד בבגד ושרף וגו׳. וזהו החוזר, ושיעורו בכגריס:
+
+Mishnah 8
+
+<b>השתי והערב.</b> של צמר, שניכר בין שתי לערב, שהשתי דק והערב עב מאוד:
+<b>השתי משישלק.</b> דכתיב בבגד צמך או בבגד פשתים או בשתי או בערב, מה בגד שנגמרה מלאכתו, אף שתי וערב משתגמר מלאכתן. ות״ק סבר, או בשתי, הפסיק הענין:
+<b>משישלק.</b> במים רותחים. ויש ספרים שגורסים משישלה, כלומר משיהיו שולין ומסירים אותו מן היורה ששולקים אותן בה ללבנן:
+<b>האונין של פשתן.</b> אגודות מטוה של פשתן. ולפי שבפשתן אין ניכר בין שתי לערב כמו בצמר, משום הכי לא מפליג בהו בין שתי לערב:
+<b>משיתלבנו.</b> שנותנים אותן בתנור שיתחממו בהבל התנור ויתלבנו שם:
+<b>פקעת.</b> עץ שהנשים מסבבות המטוה מן הכוש לתוכו:
+<b>כדי לארוג ממנה שלש על שלש.</b> שיהא בה שיעור לעשות כל הבגד של שלש אצבעות על שלש אצבעות ממנה, גם השתי גם הערב, כדקתני ואפילו כולה שתי ואפילו כולה ערב:
+<b>היתה פסיקות.</b> שהיו החוטים שבפקעת מופסקין, לא הוי חיבור. אבל אם היו קשורים הוי חיבור:
+<b>אפילו פסיקה אחת.</b> שאין בכל הפקעת אלא פסיקה אחת וקשרה, לא הוי חבור. ואין הלכה כרבי יהודה:
+
+Mishnah 9
+
+<b>המעלה מן הפקעת לחברתה.</b> פעמים שהנשים עושות פקעת בת אמה או בת שתי אמות ומגלגלות ומסבבות מזו לזו לעשות פקעת גדולה, ואם עד שלא תעלה את כולה נראה נגע באחת מהן וחוט מחברן, הוי השני טהור:
+<b>סליל.</b> עץ חלול כמין קנה שמחברים עליו המטוה:
+<b>כובד העליונה.</b> שני עצים עגולים שהאורגין כורכים בהן השתי שלהן וגוללין, ונראה נגע בכובד האחד:
+<b>השני טהור.</b> דלא הוי חיבור:
+<b>וכן שני דפי חלוק.</b> נמי אינן חיבור. ולא כעין חלוקים שלנו שמחתכים ומחברין בו בתי הזרוע ושאר חתיכות בתפירה של חיבור גמור, דההוא ודאי חשיב חיבור כאילו הוא בגד אחד, אלא מיירי דלא מיחבר כולי האי:
+<b>בנפש המסכת.</b> חוט הערב שנכנס לתוך השתי כנפש לתוך הגוף, ועד שיתישבו על מכונם אצל הארוג הוי כשתי להצטרך עמו לנגע כגריס. אי נמי, בתחילה כשאורג בו שתי בתי נירים קודם שיארג בו ג׳ על ג׳:
+<b>ובשתי העומד.</b> הם חוטי השתי שבין כובד העליון לתחתון, שעומדים שם ליארג ולהסך בהן חוטי הערב. וקא משמע לן דלא תימא כל חוט וחוט עומד בפני עצמו ואין בו רוחב כגריס, אלא כולם חיבור זה לזה, ואם נראה (נמי) נגע בצד זה, טמא בצד אחר:
+<b>אם היה רצוף.</b> שהחוטים רצופים זה אצל זה כעין רצפה, שאורגין זה אצל זה, שכן דרך האורגים ליישבן להיות אריגתם מכוונת, אז חשיבה חיבור. ואי לאו הכי, חזינן כל חוט כאילו עומד בפני עצמו ולא הוי חיבור. ואין הלכה כרבי שמעון:
+
+Mishnah 10
+
+<b>נראה</b> הנגע, <b>בשתי העומד האריג טהור.</b> כשאין עתיד לארוג יותר:
+<b>השתי העומד טהור.</b> היינו מה שאין עתיד לקצץ מן השתי עם הארוג:
+<b>הנימין.</b> חוטין שבראש הסדין ובסופו:
+<b>מציל את האומריות.</b> שפת הבגד, שאינו שורף אותו, דכתיב ושרף את הבגד בצמר או בפשתים, שאין תלמוד לומר בצמר או בפשתים, אלא ללמדך שאין שורף האומריות עמהן:
+<b>ואפילו הן ארגמן.</b> דלא תימא דאין מציל אלא כשהאומריות של מין אחר שאינו מטמא בנגעים כגון של משי ושל זהב, קמשמע לן ואפילו הן ארגמן שהוא צמר צבוע מציל:  
+
+Mishnah 11
+
+<b>כל הראוי, ליטמא טמא מת.</b> בצמר ופשתים או בעור:
+<b>אע״פ שאינו מיטמא מדרס.</b> כגון בגד שלש על שלש, דאינו מיטמא מדרס עד שיהא בו שלשה טפחים על שלשה טפחים, ומיטמא במת. וכל שכן שכל המיטמאין מדרס מיטמאין בנגעים, ובלבד בלבנים שאינם צבועים:
+<b>קלע של ספינה ווילון וכו׳</b> כל הני דחשיב, מיטמאין במת ואין מיטמאים מדרס:
+<b>שביס.</b> לשון השביסים והשהרונים הכתוב בישעיה (ג׳ י״ח):
+<b>וגלגלון.</b> אבנט שחוגרים בו:
+<b>סגוס.</b> בגד עב מאוד והוא כאדרת שער:
+<b>באריג ובמוכין.</b> בגוף האדרת ובשערות הבולטים ממנה. והלכה כר׳ אליעזר בן יעקב:
+<b>החמת והתורמל.</b> כלים של עור, וקושרים אותן ונכפל העור במקום הקשר, ואין הנגע שבכפליו נראה אא״כ מתפשט העור. ולהכי קתני נראין כדרכן, כלומר שאין פושטו, אלא רואהו כך כמות שהוא. חמת, נוד של עור. תורמל, כמין כיס גדול של עור שהרועה מניח חפציו בתוכו:
+<b>מתוכו לאחוריו.</b> אם מתחילה נראה נגע בתוכו והסגירו, ובסוף שבוע נראה נגע באחוריו מבחוץ, חשיב פשיון. ובתוספתא משמע דדוקא בעורות אמרינן הכי, ולא בבגדים:
+
+Mishnah 12
+
+<b>בגד המוסגר.</b> שהיה בו נגע וצבעו ואין הנגע ניכר בו:
+<b>כולן טהורים.</b> דאת הודאי הוא מטמא, ואינו מטמא את הספק:
+<b>ועשאו מוכין.</b> קרעים קטנים פחותים משלש על שלש, אלא שלא הובדלו לגמרי:
+<b>כולן טמאין.</b> דכיון שנזקק לטומאה אין הספק מטהרו:
+<b>טמא ואסור בהנאתו.</b> דהא שריפה בעי:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>כל הבתים.</b> ודוקא בארץ ישראל, דבבית ארץ אחוזתכם כתיב (ויקרא י״ד:ל״ד):
+<b>חוץ משל נכרים.</b> אם קנו בית בארץ ישראל. דהכי משמע, אחוזתכם מיטמאה בנגעים, ואין אחוזת הנכרים מיטמאה בנגעים. וכשם שאין אחוזתם מיטמאה בנגעים, כך בגדיהם וגופם אין מיטמאים בנגעים:
+<b>יראו בתחילה.</b> והימים שהיה בהם הנגע כל זמן שהיו ביד נכרים, אינם עולים להן מן החשבון:
+<b>בית עגול.</b> שאין בו זויות:
+<b>טריגון.</b> שיש לו שלש זויות. שלש בלשון רומי טר״י. והוא הדין בית שיש לו שתי זויות או חמש:
+<b>אינו מיטמא בנגעים.</b> דגבי נגעים כתיב קירות קירות שתי פעמים, ומיעוט קירות שנים, הרי ארבעה:
+<b>ובאסקריא.</b> הוא תורן הספינה. ויש ספרים שגורסים אכסדיא, והן קורות שקושרים ביחד ומוליכין אותן בנהרות ובים. ובלשון מקרא קרויין רפסודות:
+<b>אינן מיטמאין בנגעים.</b> דכתיב בבית ארץ, עד שיהיה הבית מחובר בארץ:
+<b>על ארבע קורות.</b> כמו או על ארבע קורות. שהיה הבית בנוי על גבי הקורות:
+<b>אפילו על ארבעה עמודים.</b> שהעמודים מחוברים בארץ והן נחשבים ארבע זויות לבית והגג עליהן, מיטמא בנגעים אע״פ שהוא פתוח מכל צדדיו:
+
+Mishnah 2
+
+<b>בית שאחד מצדדיו.</b> אחד מארבעה כתליו מחופה בשיש מרמר״א:
+<b>בסלע.</b> צור שהיא שם מששת ימי בראשית:
+<b>בלבנים.</b> עשויים בכבשן:
+<b>בעפר.</b> שהכותל עשוי מגושי עפר:
+<b>טהור.</b> דבעינן שיהיו ארבעה קירות הבית ראויין ליטמא בנגעים, ואם אחד מן הקירות עשוי בדבר שאין ראוי ליטמא, כגון כל הני דאמרינן, הבית טהור:
+<b>בית שלא היו בו אבנים ועצים ועפר.</b> כל שלשתן, אלא אחד מהן היה בו, ונראה הנגע באותו האחד, טהור. דבעינן שיהא ראוי ליטמא קודם ראיית הנגע:
+<b>עד שיהיו בו אבנים ועצים ועפר.</b> דכתיב (ויקרא י״ד:מ״ה) את אבניו ואת עציו ואת כל עפר הבית:
+
+Mishnah 3
+
+<b>עד שיראה כשני גריסין.</b> דכתיב [שם] וראה את הנגע והנה הנגע, מלמד שאין נגעי בתים מיטמאין, עד שיראו כשני גריסין:
+<b>או על אבן אחת.</b> והיינו טעמא דאמר רבי ישמעאל ארבע אבנים לארבעה כותלי הבית, לכל כותל אבן אחת. ולרבי עקיבא דאמר עד שיראו כשני גריסים על שתי אבנים לא על אבן אחת, אין פחות משמונה אבנים, לכל כותל שתי אבנים:
+<b>רבי אלעזר בר׳ שמעון אומר כו׳</b> טעמא דר׳ אלעזר בר׳ שמעון [בסנהדרין דף ע״א] דכתיב קיר וכתיב קירות, איזהו קיר שהוא כקירות, הוי אומר זה קרן זוית, ובכל קיר בעינן שיעור נגע, דהיינו כגריס הקלקי מרובע בכל אחד ואחד. והלכה כר׳ עקיבא:
+
+Mishnah 4
+
+<b>עצים.</b> כדאמרינן שאין הבית מיטמא עד שיהיו בו עצים, כמה יהיו בכל כותל וכותל, כדי ליתן תחת השקוף. כך צריך לכל קיר וקיר:
+<b>שקוף.</b> מקום שהדלת שוקף עליו, ורגילין ליתן עץ תחתיו:
+<b>סנדל לאחורי השקוף.</b> רגילים להניח עץ לאחורי השקוף להגין, ונקרא סנדל, כמו שהסנדל מגין על הרגל. שקוף, נקרא בין של פתח בין של חלון:
+<b>פצים.</b> לשון סדק וקרע. כמו (תהילים ס׳:ד׳) הרעשת ארץ פצמתה:
+<b>קירות האבוס.</b> של בהמה:
+<b>וקירות המחיצה.</b> של (חצרות) גנות ופרדסים:
+<b>אין מיטמאין בנגעים.</b> דכתיב בקירות הבית, ולא בקירות האבוס ולא בקירות המחיצה:
+<b>ירושלים וחוצה לארץ אינן מיטמאין בנגעים.</b> דכתיב (ויקרא י״ד:ל״ד) בבית ארץ אחוזתכם, וחוצה לארץ אינה אחוזתכם, וירושלים נמי לא נתחלקה לשבטים:
+
+Mishnah 5
+
+<b>לא יגזור.</b> לא יפסוק הדיין לומר שהוא נגע ודאי, מדכתיב כנגע נראה לי בבית, ולא כתיב נגע:
+<b>אפילו חבילי עצים.</b> שאינן בכלל טומאה, צריך לפנות. והא דכתיב ולא יטמא כל אשר בבית, דמשמע דאטומאה קפיד רחמנא, סבירא ליה לרבי יהודה דמלתא באנפי נפשה היא, לאשמועינן דכלים דהוו מעיקרא נמי מיטמו אי שביק להו. ואין הלכה כר׳ יהודה:
+<b>עסק זה לפינוי.</b> בתמיה, וכי להעסיקו לפנות את הבית הוצרך הכתוב, שאתה מזקיקו לפנות דברים שאין מקבלים טומאה, על כרחך לא בא הכתוב לדרוש אלא כמו שדורש ר׳ מאיר שהתורה חסה על ממונן של ישראל:
+<b>פכו.</b> לשון פכים קטנים:
+<b>תפיו.</b> מקום שאופה ומבשל בו קדירתו, כגון תנור וכירים של חרס המיטלטלין. ויש ספרים שגורסים טפיו בטי״ת, והוא כלי חרס קטן מאוד שאין המשקה יוצא הימנו אלא טיף טיף. וכל אלו אין להם טהרה במקוה:
+<b>א״כ על של רשע.</b> שהנגעים באים על לשון הרע:
+
+Mishnah 6
+
+<b>אינו הולך לתוך ביתו.</b> דכתיב ויצא הכהן מן הבית. יכול ילך לביתו ויסגיר, תלמוד לומר אל פתח הבית, אי אל פתח הבית, יכול יעמוד תחת המשקוף ויסגיר, תלמוד לומר ויצא מן הבית, עד שיעקר מכל הבית:
+<b>ולא סיד מכל מקום.</b> דכתיב ועפר אחר יקח, וסיד לא הוי עפר אלא אבן שריפה:
+<b>לא אחת תחת שתים.</b> אבן גדולה שממלאה מקום השתים:
+<b>מכאן אמרו אוי לרשע ואוי לשכנו.</b> שאם כותל מפסיק בין שני בתים ונראה נגע בכותל לצד בית זה, כעל הבית האחר צריך להטפל עמו, דכתיב וחלצו את האבנים, לשון רבים. ולזה שהנגע לצד ביתו קורא רשע, שהנגעים באים על לשון הרע כדאמרן:
+<b>שניהם קוצעים.</b> לשון ואת הבית יקציע:
+<b>יקח וטח.</b> לשון יחיד, למעוטי חברו שאין מטפל עמו בטיחה:
+
+Mishnah 7
+
+<b>בא בסוף שבוע.</b> אחרי הטוח הבית, חוזר ומסגירו, ואם בסוף שבוע חזר הנגע, ונתץ את הבית:
+<b>הפשיון הסמוך.</b> שפשה סמוך לנגע:
+<b>והחוזר כשני גריסים.</b> דכתיב ואם ישוב הנגע, כאדם האומר חזר פלוני למקומו, והנגע שבבתים בתחילה אינו מטמא אלא בשני גריסים, כדאמרן:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>עשרה בתים.</b> הכהה בראשון. בסוף שבוע ראשון כהה, או הלך הנגע לגמרי. הרי שני בתים, דכשנים הן חשובים:
+<b>קולפו.</b> קולף מקום הנגע בלבד, והבית טהור:
+<b>הכהה.</b> בסוף שבוע שני, וההולך לגמרי. שנים אחרים, הרי ארבעה:
+<b>הפושה בשבוע ראשון חולץ וקוצה וטח ונותן לו שבוע.</b> ואם חזר, נותץ. הרי חמשה:
+<b>לא חזר טעון צפרים.</b> הרי ששה: 
+<b>עמד בעיניו בשבוע ראשון ופשה בשני, חולץ וקוצה וטח ונותן לו שבוע. חזר, נותץ.</b> הרי שבעה:
+<b>לא חזר טעון צפרים.</b> הרי שמונה:
+<b>עמד בעיניו בשבוע ראשון ובשבוע שני, חולץ וקוצה וטח ונותן לו שבוע.</b> שדין העומד בעיניו בשבוע שני כדין הפושה. <b>חזר, נותץ.</b> הרי תשעה:
+<b>לא חזר טעון צפרים.</b> הרי עשרה:
+<b>אם עד שלא טיהרו בצפרים נראה בו נגע.</b> הרי הוא כחוזר, וטעון נתיצה. אבל משטיהרו, הוי ליה כנגע חדש ומסגירו:
+
+Mishnah 2
+
+<b>האבן שבזוית.</b> שהיא בינו ובין חברו בשותפות:
+<b>חולץ את כולו.</b> כדדרשינן וחלצו, מלמד ששניהם חולצים:
+<b>בזמן שהוא נותץ.</b> את הבית כולו:
+<b>נותץ שלו.</b> דגבי נתיצה כתיב את אבניו ואת עציו, אבניו שלו ועציו שלו:
+<b>ראש ופתין.</b> פירש הערוך, אותה האבן או אותו העץ שתופס מצד מערב נדבך שלו, ולצד מזרח נדבך של חברו, שם אותה האבן או אותו העץ, ראש. ואותם האבנים ועצים שבנדבך זה במערב אחת, ובנדבך זה במזרח אחת, שמן פתין:
+
+Mishnah 3
+
+<b>נותן את הקורות לעלייה.</b> וסומכן בעמודין ואינו נותצן עם הבית, דכתיב את אבניו ואת עציו ואת [כל] עפר הבית, ולא אבנים ועצים ועפר של עלייה:
+<b>נתצין עמו.</b> דדרשינן את אבניו ואת עציו ואת עפר הבית, כל אבנים שנבנו עמו וכל עצים שנבנו עמו וכל עפר שנבנה עמו. וכיון דאין עלייה על גביו, הרי כולם נבנו עמו:
+<b>מלבנים.</b> כמין לבנים מרובעות ששוטחים על הגגות. ויש מפרשים, כעין מזוזות שעושים בחלונות מבחוץ לנוי, ואין מחוברים בטיט בחלון:
+<b>שריגות.</b> כמין סבכה שעושים בחלון שמסתכלים משם לרה״ר:
+<b>מלבן.</b> עץ ארוך שעל הקיר העשוי להושיב עליו ראשי הקורות שלא ירקבו מלחלוחית החומה:
+<b>בכזית.</b> משום דצרעת אתקש למת, דכתיב (במדבר י״ב:י״ב) אל נא תהי כמת:
+<b>במשהו.</b> כאברים של מת, דתנן באהלות, האברים אין להם שיעור. ואין הלכה כר׳ אלעזר:
+
+Mishnah 4
+
+<b>בית המוסגר מטמא מתוכו.</b> כדכתיב והבא אל הבית כל ימי הסגיר אותו יטמא עד הערב. והאבנים המנוגעים עצמן, אפילו במוסגר, מטמאין מאחוריהן:
+<b>והמוחלט מתוכו ומאחוריו.</b> הנוגע בבית מאחוריו, טמא, דכתיב במוחלט, צרעת ממארת בבית טמא הוא, מה תלמוד לומר טמא הוא, הוסיף לו שיהא טמא בין מתוכו בין מאחוריו:
+<b>זה וזה מטמאין בביאה.</b> לטמא כל הנכנס בתוכו:
+
+Mishnah 5
+
+<b>הבונה מן המוסגר בטהור.</b> לאחר שחלץ וקצע וטח ונתן לו שבוע, בתוך ימי הסגרו לקח מאותו בית אבנים ובנאן בבית אחר:
+<b>חזר נגע לבית.</b> המוסגר:
+<b>חולץ את האבנים.</b> שלקח ממנו ומסלקן מן הטהור, והן טמאים כטומאת הבית שנטלן ממנו:
+<b>חזר הנגע לאבנים.</b> שנבנה בטהור:
+<b>הבית</b> המוסגר, ינתץ, כאילו היו קבועים בו. והני אבנים נמי בעו נתיצה, אלא שממתין להם עד שישמשו הבית השני בסימנין, דטעון הסגר, ודינו לכל דבר ככל בית שנראה בו נגע בתחילה:
+
+Mishnah 6
+
+<b>בית שהוא מיסך על גבי בית המנוגע.</b> כגון שבית המנוגע בנוי בתוך בית אחר. וכן אילן שבית המנוגע בנוי תחתיו:
+<b>הנכנס לחיצון טהור.</b> דהאי לחודיה קאי והאי לחודיה קאי. ודמי לבית ועלייה, דאי קאי מצורע בבית, עלייה טהורה:
+<b>ומה אם אבן אחת.</b> שמבית המנוגע, מטמאה כל אשר באוהל:
+<b>הבית כולו.</b> שהוא תחת בית אחר, לא כל שכן שיטמא כל מה שבתוך החיצון. והלכה כרבי אליעזר:
+
+Mishnah 7
+
+<b>והטהור עובר טמא.</b> דכתיב במצורע, מחוץ למחנה מושבו, מכאן שמושבו טמא. הלכך כשהטמא עומד תחת האילן, נעשה מקום האילן מושבו והטהור העובר שם טמא. אבל כשהטמא עובר ואינו עומד לפוש שם, אין זה קרוי מושבו, ואע״פ שהטהור יושב שם, טהור ואינו מקבל טומאה:
+<b>ואם עמד</b> הטמא, נטמא מקום האילן ונטמא הטהור העובר שם:
+<b>וכן באבן המנוגעת.</b> אם אדם הנושאה עובר תחת האילן, הטהור העומד שם לא נטמא:
+<b>ואם הניחה טמא.</b> והוא הדין אפילו לא הניחה, אלא שעמד הנושאה:  
+
+Mishnah 8
+
+<b>טהור שהכניס ראשו ורובו.</b> דבציר מראשו ורובו לא חשיבא ביאה:
+<b>שהכניס ממנה שלש אצבעות על שלש אצבעות.</b> חשיבא כאילו נכנסה כל הטלית כולה. אבל פחות מכן לא, דבציר משלש על שלש אינה מקבלת טומאה ולא חשיבא:
+<b>וטמאה.</b> כגון טלית המנוגעת שהכניס ממנה כזית לבית טהור:
+<b>טמאתו.</b> דצרעת אתקש למת. וטלית המנוגעת דמטמאה בביאה נפקא לן מקרא דכתיב [ויקרא יד] ולצרעת הבגד ולבית, מקיש בגד לבית, מה בית מטמא בביאה דהא כתיב [שם] והבא אל הבית וגו׳, אף בגד מטמא בביאה. מנין לרבות את כולן כגון שתי וערב ועורות, תלמוד לומר [שם יג] זאת תורת נגע צרעת בגד הצמר, מקיש כולן לבגד, מה בגד מטמא בביאה, אף כולן מטמאין בביאה:
+
+Mishnah 9
+
+<b>וכליו על כתפו.</b> מקופלים ומונחים על כתיפו דרך משאוי:
+<b>וטבעותיו בידיו.</b> מונחים על פס ידו שלא כדרך מלבוש:
+<b>הוא והן טמאין מיד.</b> דקרינן נמי בכלים והבא אל הבית יטמא:
+<b>היה לבוש בכליו.</b> דהשתא אין כליו טמאים אלא מחמת דידיה:
+<b>והן טהורים עד שישהה בכדי אכילת פרס.</b> דכתיב והאוכל בבית יכבס את בגדיו והשוכב בבית יכבס את בגדיו, ותניא, אין לי אלא אוכל ושוכב, לא אוכל ולא שוכב מנין, תלמוד לומר יכבס בגדיו, ריבה. א״כ למה נאמר אוכל ושוכב, ליתן שיעור לבא אל הבית שאין טעון כיבוס בגדים עד שישהה כדי שיעור אכילה כשהוא שוכב, כלומר כשהוא מיסב. וכמה שיעור אכילה, כדי אכילת פרס, שהוא חצי ככר של עירוב, לדברי רש״י הם ארבע ביצים, ולדברי רמב״ם שלש ביצים:
+<b>מיסב ואוכל בלפתן.</b> ששיעורו מועט משאלו [היה] אוכלן בלא לפתן, שמתוך טעם של לפתן ממהר לאכול:
+
+Mishnah 10
+
+<b>היה עומד בפנים.</b> תוך בית המנוגע:
+<b>ופשט ידיו לחוץ וטבעותיו בידיו.</b> הכא מיירי כשטבעותיו באצבעותיו דרך מלבוש, ואם שהה כדי אכילת פרס, טמאות, דבתר גופו גרירי. ואם היו בפס ידו דרך משאוי, מוכיח בתוספתא שהם טמאות מיד:
+<b>בזמן שאין כל גופו טמא.</b> כגון הכא דהוא עומד בחוץ ולא נטמא כל זמן שלא הכניס ראשו ורובו:
+<b>אינו דין שלא יטמא את מה שעליו עד שישהה כדי אכילת פרס.</b> ורבי יהודה אומר, מצינו שיפה כח הטמא להציל, מכח הטהור להציל, שהרי ישראל שמקבלים טומאה מצילין כלים בבית המנוגע, שאין מטמאין עד שישהה כדי אכילת פרס, ונכרי ובהמה שאין מקבלים טומאה אין מצילין כלים בבית המנוגע, שהבגדים שעליהם טמאים מיד. ואין הלכה כרבי יהודה:
+
+Mishnah 11
+
+<b>עד ארבע אמות.</b> קסבר ר׳ שמעון, למעלה מארבע אמות רשותא אחריתא הוא, דקומתו של אדם בינוני שלש אמות, ואמה אחת לפישוט ידים ורגלים. ואין הלכה כרבי שמעון:
+<b>כלים מיד טמאים.</b> כלומר כלים שאמרנו עד הקורות לתנא קמא ועד ארבע אמות לר׳ שמעון, מיד הן מיטמאין כשנכנס עמהן לבית המנוגע:
+<b>כדי הדלקת הנר.</b> כשנכנס ברשות, מודה ר׳ יהודה דמיטמאין מיד, ולא פליג אלא כשנכנס שלא ברשות. משום דמושבו של מצורע מטמא כדאמרן, וכשנכנס ברשות הוי מושבו מיד, אבל כשנכנס שלא ברשות לא הוי מושבו אלא אם כן שהה כדי הדלקת הנר ולא אפקיה. ואם לא שהה כדי הדלקת הנר, לא הוי מושבו. דהאי דלא אפקיה, משום דטריד בהדלקת הנר דביני שמשי או דימות החול ולא מצי מפיק ליה:
+
+Mishnah 12
+
+<b>נכנס לבית הכנסת.</b> מצורע שבא ליכנס לבית הכנסת:
+<b>עושים לו מחיצה גבוהה עשרה טפחים.</b> דפחות מעשרה אינה חשובה מחיצה להציל:
+<b>ברוחב ארבע אמות.</b> כנגד ארבע אמות של תפילה. אי נמי, משום דזהו שיעור מקומו של אדם, כדאמרינן בעירובין בפרק מי שהוציאוהו (עירובין דף מ״ח):
+<b>נכנס ראשון ויוצא אחרון.</b> כדי שלא יטמאו העומדים בבית הכנסת בכניסתו וביציאתו, כשהוא עובר מן הפתח ועד המחיצה. דחיישינן שמא יעמוד מעט בשעה שהוא עובר, ויטמאו כל העומדים שם:
+<b>כל המציל בצמיד פתיל.</b> כגון כלי חרס וכל הנהו דחשיב במסכת כלים פרק ואלו כלים מצילים:
+<b>כל המציל מכוסה באוהל המת.</b> כגון בור ודות דלא בעי צמיד פתיל אלא כיסוי, כדתנן במסכת אהלות פרק התנור (משנה ו׳). והלכה כרבי יוסי:
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>כיצד מטהרין.</b> פיילי. מזרק. השותים במזרקי יין (עמוס ו׳:ו׳) מתרגמינן דשתיין בפיילי חמר:
+<b>חדשה.</b> דכתיב (ויקרא י״ד:ה׳) אל כלי חרש על מים, מקיש כלי למים, מה מים שלא נעשה בהן מלאכה, אף כלי שלא נעשה בו מלאכה:
+<b>רביעית.</b> משום דכתיב [שם] בדם הצפור השחוטה ובמים החיים, מים חיים שדם הצפור ניכר בהן. ושיערו חכמים רביעית:
+<b>מים חיים.</b> שלעולם נובעים ואינן פוסקים:
+<b>צפרים דרור.</b> שדרות בבית כבשדה:
+<b>וקוברה בפניו.</b> לפי שאסורה בהנאה:
+<b>ושני תולעת.</b> לשון צמר צבוע שני. כרמז״י בלע״ז:
+<b>וכרכן בשיירי לשון.</b> עץ ארז ואזוב ושני תולעת היה מניחן יחד, והלשון יוצא ועודף על עץ ארז ואזוב, והיה כורכן בו דהוו שלשתן באגודה אחת:
+<b>והקיף.</b> לשון סמיכה והקרבה. כמו [ביצה דף ל״ב] מקיפים שתי חביות. לתרום שלא מן המוקף. כלומר היה סומך להן ראשי אגפים וראש הזנב של הצפור החיה, וטובל כולן ביחד בדם ובמים שבכלי חרס:
+<b>לאחר ידו.</b> על גב ידו של מצורע:
+<b>ויש אומרים על מצחו.</b> ואין הלכה כיש אומרים:
+<b>על השקוף.</b> של בית שהוא מנוגע:
+
+Mishnah 2
+
+<b>לא לים.</b> אם הוא בעיר היושבת על שפת הים:
+<b>ולא למדבר.</b> אם העיר יושבת אצל המדבר:
+<b>שנאמר ושלח את הצפור החיה אל מחוץ לעיר אל פני השדה.</b> מכאן שאינו הופך פניו לעיר:
+<b>העביר תער על כל בשרו.</b> לאו דוקא. שלא היה מגלח אלא כל מקום כנוס שער, [ונראה, לאפוקי שער] בית הסתרים, דאמר קרא (ויקרא י״ד) והיה ביום השביעי יגלח את כל שערו, כלל. את ראשו ואת זקנו ואת גבות עיניו, פרט. ואת כל שערו יגלח, חזר וכלל. כלל ופרט וכלל, אי אתה דן אלא כעין הפרט. מה הפרט מפורש מקום כנוס שער ונראה, אף כל מקום כנוס שער ונראה. ותגלחת ראשונה שמגלח בזמן חלוטו, למדוה בגזירה שוה מתגלחת שניה, שמגלח שניה לאחר שספר שבעת ימים, דנאמר בימי חלוטו וגלח את כל שערו וגו׳, ונאמר בימי ספרו יגלח את כל שערו וגו׳, מה תגלחת האמורה בימי ספרו פרט לבית הסתרים, אף תגלחת האמורה בימי גמרו פרט לבית הסתרים:
+<b>טהור מלטמא בביאה.</b> ומלטמא משכב ומושב, כדרך שהיה מטמא כימי חלוטו:
+<b>מטמא כשרץ.</b> לטמא אדם ובגדים במגע, אבל לא במשא:
+<b>מנודה מביתו.</b> לענין זה שאסור בתשמיש המטה, דכתיב (ויקרא י״ד) וישב מחוץ לאהלו, ואין אהלו אלא אשתו, וכן הוא אומר (דברים ה׳) שובו לכם לאהליכם, כשהתיר להם תשמיש המטה לאחר מעמד הר סיני:  
+
+Mishnah 3
+
+<b>טהור מלטמא כשרץ.</b> ופוסל תרומה [ותו לא]:
+<b>ושלש טהרות ביולדת.</b> והוא הדין בזב בעל שלש ראיות, ובזבה. דבכולהו טבל ועלה אוכל במעשר, העריב שמשו אוכל בתרומה, הביא כפרתו אוכל בקדשים, הרי שלש טהרות. והאי דנקט יולדת טפי מזב וזבה, משום דביולדת כתיב בהדיא (שם י״כ) וכפר עליה הכהן וטהרה, לאכילת קדשים:
+
+Mishnah 4
+
+<b>והלוים.</b> בעת שנבחרו לשירות במדבר, ואינה נוהגת לדורות:
+
+Mishnah 5
+
+<b>מצותן שיהיו שוות.</b> דלכתוב רחמנא צפרים, ומיעוט צפרים שתים. שתי דכתב רחמנא למה לי, אלא ללמד שיהיו שתיהם שוות:
+<b>ונמצאת טריפה כו׳</b> דחיות כתיב [שם יד], פרט לטריפות:
+<b>תמות המשתלחת.</b> יניחנה עד שתמות מאליה:
+
+Mishnah 6
+
+<b>כרביע כרע המטה.</b> כדמפרש ואזיל, שמחלק כרע המטה לשנים, ואלו השנים מחלקן לארבעה, וזהו רביע כרע. וקמ״ל דמצוה לצמצם שיהיה רביע כרע, לא פחות ולא יותר:
+<b>שם לווי.</b> שמלוין ומחברין אותו לדבר אחר. אזוב יון, אזוב כוחלי, אזוב רומי:
+
+Mishnah 7
+
+<b>ביום השמיני.</b> כשגילח בשביעי, מביא קרבנותיו בשמיני. אבל אם שהה ולא גילח אלא בשמיני, מביא קרבנותיו בתשיעי, לפי שטעון הערב שמש בין גילוח להבאת קרבנותיו:
+
+Mishnah 8
+
+<b>וסמך שתי ידיו עליו.</b> וקודם סמיכה היה טעון תנופה, שאשם מצורע טעון תנופה חי:
+<b>ואחד ביד.</b> דכתיב (ויקרא י״ד:כ״ה) ולקח הכהן ונתן על תנוך אוזן המיטהר, מה נתינה בעצמו של כהן, אף קבלה בעצמו של כהן:
+<b>אינו צריך טבילה.</b> שכבר טבל מבערב, כדכתיב [שם] והיה ביום השביעי יגלח וגו׳ וכבס בגדיו ורחץ בשרו במים. וחכמים אומרים, הואיל והיה עלול לטומאה, שמא לא שמר עצמו בטהרה כראוי ונטמא אחר שטבל, לפיכך צריך טבילה אחרת מספק. והלכה כחכמים:
+
+Mishnah 9
+
+<b>הכניס ראשו.</b> לפי שעזרת ישראל אין מחוסר כפורים נכנס לה, ודם האשם היה נפסל ביוצא אם יצא חוץ לעזרה, לפיכך היה המצורע עומד בשער ניקנור שהוא בין עזרת נשים לעזרת ישראל, ומכניס ראשו לתוך העזרה עד שנותנים המתנות על תנוך אזנו, ומכניס ידו ורגלו עד שיתן על בהונותיו:
+<b>תנוך.</b> זה גדר האמצעי של אוזן:
+<b>רבי יהודה אומר וכו׳</b> ואין הלכה כרבי יהודה:
+<b>אין לו טהרה עולמית.</b> דבעינן כדכתיב בקרא. ודוקא שנקטעה אזנו או בהונותיו לאחר שהוזקק לטהרה:
+<b>רבי אליעזר אומר נותן הוא על מקומן.</b> דלא בעינן כדכתיב בקרא. ואין הלכה כרבי אליעזר. וכן אין הלכה כרבי שמעון דאמר אם נתן על של שמאל יצא:
+
+Mishnah 10
+
+<b>נטל מלוג השמן.</b> שהעלה את הלוג עם האשם במקום שחיטתו בצפון והיה מזומן שם:
+<b>לתור כפו של חברו.</b> משום דכתיב ויצק על כף הכהן, משמע שהכהן העושה את ההזאות היה יוצק על כף כהן אחר:
+<b>כנגד בית קדשי הקדשים.</b> משום שנאמר שבע פעמים לפני ה׳. ולא שהיה מכניס את השמן בהיכל להזות כנגד הפרוכת, אלא בעזרה היה עומד והיה הופך פניו לצד בית קודש הקדשים ומזה על קרקע העזרה:
+<b>על כל הזאה טבילה.</b> על כל פעם שמזה טובל אצבעו בשמן, ולא שיטבול אצבעו פעם אחת ויזה מאותה טבילה שתים ושלש הזאות. דשבע פעמים, אטבילת אצבעו נמי קאי:
+<b>בין שנתן בין שלא נתן כיפר.</b> וטהר גברא:
+<b>ומעלין עליו כאילו לא כיפר.</b> קמי שמיא, שלא עשה מצוה מן המובחר. ואין הלכה כר׳ יוחנן בן נורי:
+<b>חסר הלוג.</b> שמן של מצורע:
+<b>עד שלא יצק.</b> לכפו השמאלית, ימלאנה. ולא אמרינן דקבעה ליה הלוג שהוא כלי שרת, אלא יציקה קבעה:
+<b>עד שלא נתן.</b> שבע מתנות. דסבר ר׳ שמעון מתן שבע קבע, ולא יציקה. ואין הלכה כרבי שמעון:
+
+Mishnah 11
+
+<b>הכל הולך אחר חטאת.</b> דבחטאת ועולה חלוק העשיר והעני, דעשיר מביא מן הבהמה, ועני מביא מן העוף, שתי תורים או שני בני יונה, הלכך אם בשעת הקרבת החטאת היה עני והביא חטאת העוף, אע״פ שהעשיר אח״כ, משלים קרבן עני ומביא עולת העוף. וכן אם היה עשיר והביא חטאת בהמה, אע״פ:
+<b>רבי יהודה אומר אחר האשם.</b> דבאשם שוין עני ועשיר, והוא ראשון לקרבנות המצורע, ומיוחד לטהרתו יותר מכולן. ושניהם מקרא אחד דרשו, דכתיב (ויקרא י״ד) אשר לא תשיג ידו בטהרתו, ר״ש סבר, דבר המכפרו, והוא החטאת. ור׳ יהודה סבר, דבר המכשירו ומטהרו, והוא האשם. והלכה כר׳ יהודה:
+
+Mishnah 12
+
+<b>שהביא קרבן עשיר יצא.</b> [אפילו לכתחלה מביא] ותבוא עליו ברכה. ואיידי דבעי למתני בסיפא לא יצא, תנא רישא יצא:
+<b>מביא אדם על [ידי] בנו ובתו.</b> אע״פ שהוא עשיר, מביא עליהם קרבן עני אם הם עניים, וקרבן זה מטהרן לאכול בזבחים, כדאמרן הביא כפרתו אוכל בקדשים:
+<b>אף על ידי אשתו מביא קרבן עשיר.</b> דאשתו שהיא כגופו אינו יכול להביא עליה קרבן עני אם הוא עשיר. ולא קרבן מצורע בלבד, אלא הוא הדין לכל קרבן שהיא חייבת, אינו מביא עליה קרבן עני אם הוא עשיר:
+
+Mishnah 13
+
+<b>זאת שאלו אנשי אלכסנדריא את ר׳ יהושע.</b> מצורע שני שהוא בחיים מה תהא עליו, היאך יטהר לאכול בקדשים, שאילו היה מצורע האחר חי, אע״פ שנתערבו קרבנותיהן זה יקרב לשם מי שהוא וזה יקרב לשם מי שהוא. או אם מת האחד והיו שני הקרבנות לפנינו, היו הקרבנות מתים וזה מקריב קרבן אחר. אבל השתא אינו יכול להקריב את זה, דשמא של מת הוא והויא חטאת שמתו בעליה דלמיתה אזלא. וקרבן אחר נמי אינו יכול להביא, דשמא אותו שקרב היה שלו ונפטר, ונמצא מביא חולין לעזרה. ואינו יכול להתנות בנדבה, שאין חטאת באה נדבה:
+<b>יכתוב נכסיו לאחר.</b> והוי עני וראוי להביא קרבן דלות, וחטאת העוף באה על הספק ואין בה משום חולין בעזרה. ואם אינו מפקיר נכסיו והביא חטאת העוף, לא טהר, דעשיר שהביא קרבן עני לא יצא. ומן האשם שמביא ליכא לאקשויי היכי מצי מייתי אשם בספק דלמא חולין לעזרה מייתי, דכיון דאשם שוין מתנותיו לשלמים, יכול להביא אשם ולהתנות, אם אני חייב אשם יהא זה לאשם, ואם לאו, שקרב אשם שלי, יהא זה לשלמים, מה שאינו יכול לעשות כן בחטאת, שאין מתנות דמים של חטאת שוות לשלמים, דמתן דמים של חטאת [ארבע מתנות] למעלה מחוט הסקרא, ושלמים [שתי מתנות] למטה מחוט הסקרא:
\ No newline at end of file
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+Bartenura on Mishnah Niddah
+ברטנורא על משנה נדה
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org
+
+Bartenura on Mishnah Niddah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שמאי אומר כל הנשים דיין שעתן- since Rabbi Eliezer states (see Mishnah 3 of this chapter): “Four women [fall into the category of those for whom the] time [of first seeing blood] suffices,” it is also taught [here]: “Shammai states: For all women [it is] sufficient for them [to reckon uncleanness from] their time [of discovering a flow],” to exclude from [the statement] of Rabbi Eliezer.
+דיין שעתן – women who see blood know their time to make unclean/defile people who were pure who came in contact with them at the time of their seeing [blood] and onward, and we don’t say from before this also there was blood and the sides/walls of the womb preserved it and that she was [ritually] impure beforehand, for all women defile in the vagina and even though blood did not come outside, as it is written (Leviticus 15:19): “[When a woman has a discharge,] her discharge being blood from her body, [she shall remain in her menstrual impurity seven days; whoever touches her shall be impure until evening,],” even though it is in her body and did not come outside, she is impure. And the reason of Shammai is that he was not concerned that perhaps before this there was blood, for if you say that certainly he (i.e., the husband) may always have scruples at the time of sexual intercourse and separate himself entirely from his wife (see Tractate Niddah 3b) and it is found that he would make the daughters of Israel idle from [the commandment] of “being fruitful and multiplying.”
+מפקידה לפקידה (from the present examination to the last one) – she examined herself today and found herself to be [ritually] pure, but she examined herself at the end of the week and found herself to be [ritually] impure. We are concerned about her contact from the first examination and onwards, lest at the moment she removed her hands, he saw her and the sides of the womb preserved it. But regarding being idle from engaging from “being fruitful and multiplying” we are not concerned, for specifically for [ritually] pure women is that we make them unclean from the present examination to the last one, but not for her husband. But Shammai states, that we also don’t make [ritually] pure women unclean, for if so, he (i.e., the husband) may always have scruples at the time of sexual intercourse and separate himself also from sexual relations [with his wife].
+לא כדברי זה – Shammai who is more lenient and doesn’t make a fence for his words.
+ולא כדברי זה – Hillel who is much too stringent, for certainly all those many days, we don’t maintain the sides/walls of the womb with blood.
+מעת לעת ממעטת על יד מפקידה לפקידה (the term of twenty-four astronomical hours – of retrospective uncleanness – reduces the term of the interval from one examination to the other – i.e., we go by the shorter term whichever it may be) – two times that were mentioned regarding a woman to defile those who are pure retroactively, and we go according to the more lenient that is in both of them. If the period from the present examination to the last one is greater than the period of twenty-four astronomical hours, follow after the period of twenty-four astronomical hours and she does not defile other than those pure individuals that she came in contact with from yesterday at this time. But if the period of twenty-four astronomical hours is greater than from the present examination to the last one, as for example, she examined herself in the morning and found herself to be pure and in the evening, she found herself to be impure, we do not defile any other than those pure people that were from the examination in the morning and onward. And the reason of the Rabbis, is because the Sages ordained for the daughters of Israel would examine [themselves] I the morning and the evening, in the morning to permit/make fit the purity of the night, and in the evening to permit/make fit the purity of the morning. But if she examined [herself] in the morning and found herself to be pure, and in the evening and found herself to be impure, she lost the purity of the day, and this one [woman] who sat many days and did not examine herself according to the ordinance of the Sages, she lost one additional period, because of a fine, and in order to make the standards of the Sages consistent, so that there will be no dispute between whether she examined herself in the morning and where she examined herself in the afternoon, they did not want to distinguish or to eliminate or to add at the time. And they provided a fixed time, a period of twenty-four astronomical hours, to not have a rule that would vary according to circumstance [and not be the same for all. And the Halakha is according to the Sages (see Talmud Niddah 4b).
+על יד – after, like )Nehemiah 3:8 – and not as it states, Chapter 3 of Ezra): “Next to them”/ועל ידו החזיק [Uzziel son of Harhiah, of the smiths repaired],” which is like “and after him.”
+וסת (regular date/symptoms of menstruation) – fixed , that it was established for her the times of menstruation, and she examined herself at the time of menstruation and found herself to be impure.
+דיה שעתה – but we are not concerned that perhaps it was before this time, for certainly menstruation comes at its [set] time.
+והמשמשת בעדים – she examined herself with “witnesses,” which are with a sheet prior to sexual intercourse, and after sexual intercourse.
+הרי זה כפקידה – In the Gemara (Tractate Niddah 5a) it establishes that our Mishnah teaches two things, and this is what it said: and a piece of cloth used by women for ascertaining their condition of cleanness or uncleanness, that is to say, it is a Mitzvah upon the woman that she should use two pieces of cloth (i.e., literally, two witnesses), one prior to sexual intercourse and one following sexual intercourse. And that is like an examination. And it reduces the term of the interval from one astronomical period of twenty-four hours and through a present examination to a past examination. For you might have thought lest she see a drop of blood like a grain of mustard and it will release an effusion of semen and it will not be like an examination. Therefore, it comes to teach us that this is not the case. But if she had sexual intercourse in the afternoon with “testimony” (i.e., a piece of cloth that she used to examine herself beforehand), and she examined herself afterwards in the evening and found herself to be impure. We do not defile those with purity from her examination in the morning until her sexual intercourse, for behold, at the time of her sexual intercourse she examined herself and found herself to be pure. But even though that she examined herself prior to sexual intercourse it is not considered to be a good examination, for in the midst that she was hurrying to engage in sexual intercourse, she doesn’t bring in/pas the cloth/sheet (i.e., the “witness”) to the holes and slits, an examination with a “witness” (i.e., the cloth or sheet) is a good examination, and is considered like an examination that we mentioned.
+
+Mishnah 2
+
+היתה יושבת במטה ועסוקה בטהרות – but that it doesn’t teach [in the Mishnah] that she was engaged with [ritual] purity and she arose/turned aside and saw it (i.e., a drop of blood). And it (i.e., the Mishnah) teaches that she was sitting on the bed, to inform/teach us that because she has regular premonitory systems of menstruation and she know her regular date, the bed is also pure, as it is taught, “and all of them are pure.” But if she doesn’t have a premonitory system of menstruation, that we declare her unclean from one astronomical period of twenty-four hours to another, the bed would also be impure, like the uncleanness of a menstruant woman that defiles a more serious uncleanness to defile a man and to defile the clothing that is upon him.
+אע"פ שאמרו – that a woman who does not have a premonitory system of menstruation renders unclean [whatever she has touched] during the preceding twenty-four hour period.
+אינה מונה – [she doesn’t count] the days of her being a menstruating woman other than from the time that she saw it (i.e., the drop of blood).
+
+Mishnah 3
+
+ארבע נשים דיין שעתן – that the don’t regularly see blood.
+אבל הלכה כרבי אליעזר – and this is what comes out from the Gemara (Tractate Niddah 7b) that the Halakha is according to Rabbi Eliezer.
+
+Mishnah 4
+
+משיוודע עוברה – at the end of three months from the day that she became pregnant.
+עד שתגמול – until will be completed for her son twenty-four months (i.e., two years). And even if he died within twenty-four months, sufficient for her is her time, for the woman who gives birth (and has been in confinement), her limbs are loose/shaky and her full strength (literally, “her blood”) doesn’t return until after twenty-four mouths (see Talmud Niddah 9a). But from then and onward, behold she is like all the women and becomes defiled in the time of twenty-four astronomical hours or from one examination to a previous examination, and even though she is continually nursing four or five years.
+וגמלתו או מת ר' מאיר אומר מטמאה מפקידה לפקידה – for he (i.e., Rabbi Meir) holds that blood is disturbed (i.e., decomposed) and turns into milk (see Talmud Niddah 9a). But when she is not nursing, even prior to twenty-four months, the blood returns to its place and returns to be menstruating.
+
+Mishnah 5
+
+כל שעברו עליה שלש עונות – an intermediate-size period is thirty days. And since that these three intermediate-sized periods have gone by for her following her arrival at being close to old age, sufficient for her is her time. And she is called being close to old age, for all who call her: “Mommy, Mommy,” on account of her old age but she does mind.
+כל אשה – [every woman] and even one who is not old and for whom three periods have passed and she did not see it (i.e., a drop of blood), sufficient for her is her time.
+מעוברת ומניק שעברו עליהן שלש עונות – but not if for whom they have not passed, for it is not like the first Tanna/teacher who said (see Mishnah 4): “Once it is known that the fetus is present,” and a nursing mother once he has been born. But the Halakha is not according to Rabbi Eliezer nor according to Rabbi Yossi.
+
+Mishnah 6
+
+ובמה אמרו – that four women [fall into the category of those for whom the] time [of first seeing blood] suffices (see Mishnah 3).
+בראיה ראשונה - that she saw it (i.e., blood) as a virgin, and the pregnant woman [once it is known that the fetus is present] and the nursing mother [when her son is weaned], and the old woman after three periods have gone by for her on account of her old age.
+אבל בשניה מטמאה מעת לעת – that she has returned to her previous condition that her blood would be found in her.
+מאונס – as for example that she got excited and saw it (i.e., blood) or on account of fear, or that she consumed something which stirs up the blood.
+
+Mishnah 7
+
+אע"פ שאמרו – a woman who has regular premonitory symptoms of menstruation sufficient for her is time.
+צריכה להיות בודקת – on every day in the morning and in the evening like the other women.
+חוץ מן הנדה – from when she saw it (i.e., blood) on day, she is unclean for seven days and does not need an examination all seven [days], for without an attack she is unclean all seven [days].
+והיושבת על דם טוהר – for why should there be an examination for her, for even if she would sight it (i.e., blood), it is h blood of purity (i.e., vaginal bleeding experienced by a woman from eight to forty days after giving birth to a boy and from fifteen to eighty days after giving birth to a girl. This blood does not render a woman ritually impure, according to the Torah, even though current Halakhic practice renders a woman ritually impure).
+ומשמשת בעדים – even though she has premonitory symptoms of menstruation , she needs to examine [herself] before sexual intercourse and after sexual intercourse [with her husband]. And especially if she was engaged with [ritual] purity, for since requires examination for [ritual] purity, she requires examination also for her husband. But a woman who is not engaged with [ritual] purity, for her husband she does not require examination.
+ובתולה שדמיה טהורים – four nights according to the School of Shammai, but according to the School of Hillel until the wound of sexual intercourse should heal, and she does not have to use pieces of cloth (literally, “witnesses”), for her blood is pure, and if the appearance of her blood has changed, for since she engaged in sexual intercourse, for on account of sexual intercourse, it changed, but in the morning and in the evening , she requires examination where she didn’t engage in sexual intercourse after the first coition, lest the appearance of her blood changed from her first coition. But if her blood changed in appearance, she is impure/unclean, for we are accustomed to speak where this is not the blood of a virgin.
+שחרית ובין השמשות – in the morning to pronounce fit/kosher the purities of the night, that if she would find herself to be pure, she would know that she didn’t see it (i.e., blood) in the night, and when she minds in the evening that she is impure/unclean, these leave the realm of doubt, and similarly at twilight to pronounce fit/kosher the purities that she was engaged in during the daytime.
+ובשעה שהיא עוברת לשמש את ביתה - when she prepares herself to engage in sexual relations with her husband.
+רבי יהודה אומר אף בשעת עברתן מלאכול מתרומה – even after they have consumed heave-offering/the priest’s due (i.e., if her husband is a Kohen), she needs to examine herself, to repair the remnants of heave-offerings that are before her that if she finds now as [ritually] pure., when she examines in the evening according to her appropriate manner and she finds that she is impure, there will not be remnants of the heave-offering at all that were retroactively impure, for she examined herself after finishing. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כל היד המרבה לבדוק – that always examines [herself] lest she see it (i.e., blood).
+ובאנשים – [a man] who always examines himself in his membrum virile (see Tractate Niddah 13a), lest his emission went out from him.
+תקצץ (should be cut off) – who warms himself and feels his membrum virile when he warms himself (i.e., masturbates), and removes/spills semen in vain.
+וסומא – but it is not Mishnah and is inoperative/suspended, but rather, she examines herself and shows it to her friends.
+ושנטרפה דעתה (confused, not fully conscious) – on account of illness.
+מתקינות אותן – they examine them (i.e., those who are confused/not fully conscious) and immerse them [as needed].
+And this is the reading: הצנועות מתקנות להן שלישי לתקן את הבית – that is to say, to examine before sexual intercourse and to prepare herself for her husband, and the same law applies for all women as is taught in the first chapter [of Tractate Niddah] and at the time that she passes to passes to have intercourse with her husband, for it (i.e., the Mishnah) took [the terminology], "צנועות"/modest (i.e., pious) the cloth (literally, “the witness”) that she examines herself before this intercourse she does not examine herself with it for another intercourse because it is soiled/filthy and dull/shaded in its white appearance with the first examination, and furthermore, the drop [of blood] like mustard is not seen.
+
+Mishnah 2
+
+נמצא על שלו – even if he waited a long time after coition prior to wiping, it is known that there was blood at the time of sexual intercourse.
+טמאין – both of them (i.e., the husband and the wife) are defiled for seven days, like the law of someone who has intercourse with a menstruant woman.
+אותיום – immediately, and there is no [term] similar to this in the Mishnah.
+טמאים מספק – both of them are impure for seven days. But however, it is a doubtful impurity [in that she doubtfully saw blood at the time of intercourse and/or didn’t see blood at the time of intercourse, but only after the sexual intercourse) leaves it in abeyance but not to burn [a sin-offering].
+ופטורים מן הקרבן – from a regular sin-offering, but they are liable for an uncertain guilt-offering [brought by one who is uncertain as to whether he committed a sin that requires a sin-offering; it was also called the guilt-offering of the pious].
+
+Mishnah 3
+
+ותדיח את פניה – wiping that of her face, i.e., her pubic area.
+ואח"כ – meaning to say, if she delayed more than this measure [of time] (see Talmud Niddah 14b).
+מטמאה מעת לעת- [ritually] pure things that she was engaged with. Like the law of checking every astronomical period of twenty-four hours as we stated in the first chapter (Mishnah 1).
+ואינה מטמאה את בועלה –[she does not impart uncleanness to him who had sexual relations with her] for a defilement of seven days, but rather, the defilement of one evening, according to the law of anyone who comes in contact with a menstruant woman.
+ר' עקיבא אומר אף מטמאה את בועלה – that Rabbi Akiva holds that every astronomical period of twenty-four hours she defiles the person who had sexual relations with her a doubtful seven day period of defilement. But the Halakha is not according to Rabbi Akiva.
+ומודים חכמים לר' עקיבא ברואה כתם (a blood stain on part of her clothing where it is attributable to uterine bleeding) – and even though that in the defilement of an astronomical period of twenty-four hours the Sages stated that she does not defile the person who had sexual relations with her because the defilement of an astronomical period of twenty-four hours is not other than only from the Rabbis, they agree with regard to seeing a blood stain on her clothing, that even though the defilement of a blood stain is according to the Rabbis, it defiles the person who had sexual relations with her a seven day period of [ritual] defilement.
+
+Mishnah 4
+
+כל הנשים בחזקת טהרה לבעליהן – and he doesn’t need to ask her if she is [ritually] pure. And these words [apply], when he left her in a presumption/state of [ritual] purity.
+הבאין מן הדרך נשיהן להן בחזקת טהורה – When they come from the road, their wives are presumed to be in a state of purity. You might have thought that this applies only when the husband is in the city with his wife, as she can check herself and verify her status; but when the husband is not in the city and she cannot check herself, maybe the presumption would not apply. This teaches us that even in such a situation, her status is still presumed to be pure.
+Two pieces of cloth for every sexual intercourse. One before and one afterwards, and on the morrow, she will examine them (see Tractate Niddah 15a).
+או תשמש לאור הנר – and she will heck after sexual intercourse until she wipes herself with it (i.e., the cloth).
+דיה בשני עדים כל הלילה – one prior to the first sexual intercourse, and one after the final sexual intercourse. But even though that she did not know if she had seen blood between one and the other [act of sexual intercourse], whether according to the School of Shammai or whether according to the School of Hillel, it does not matter to us, for it was not needed other than for matter of [ritual] purity.
+
+Mishnah 5
+
+החדר והעליה והפרוזדור – the inner part of the female genitals/upper end of the vagina/uterus {חדר) from within, and the forepart of the female genitals/lower end of the vagina/uterus(פרוזדור) from without, both of them are one next to the other, with the inner part of the female genitals/upper end of the vagina/uterus(חדר) to the side in back of it, and the lower end of the vagina/uterus in front of it, and an upper chamber (עליה) built o top of both of them, and there is an hole/perforation (נקב) between it and the lower end of the vagina/uterus called a לול/a passage from the vestibulum vaginae, and sometimes blood comes from the upper chamber to the lower end of the vagina/uterus (פרוזדור) via the passage from the vestibulum vaginae (לול) . And the sides/walls of the womb are below in the middle of the lower end of the vagina/uterus (פרוזדור) and through there the blood exits.
+דם החדר טמא – that is the interior of the womb from where the menses are discharged (המקור) .
+ספיקו טמא – it is [ritually] impure from doubt of a definite impurity/defilement.
+שחזקתו מן המקור – but we don’t say that perhaps it (i.e., the blood) comes from the upper chamber (עליה) for the blood of the upper chamber is pure, but they made it as if it definitely comes from the interior of the womb where the menses are discharged(המקור) . But these words [apply] when it is found from the vestibulum vaginae (לול) and internally to the side of the upper end of the vagina/uterus(חדר) , but if it (i.e., the blood) is found from the vestibulum vaginae (לול) and outwards, it is not impure a definitive defilement to burn it - but it is a doubtful defilement to hold it in abeyance, for two [types] of blood go out through that passage – the blood of the upper end of the vagina/uterus (חדר) and the blood of the upper chamber (עליה) – and we don’t know which comes (see also Maimonides’ Mishneh Torah, Hilkhot Issurei Biah, Chapter 5, Halakhot 3-5).
+
+Mishnah 6
+
+חמשה דמים טמאים – in Scripture it is written "דמיה"/her blood - twice regarding the defilement of the blood that is in a woman (Leviticus 20:18): “and she has exposed her blood flow”/והיא גלתה את-מקור דמיה" and (Leviticus 12:7): “she shall then be pure from her flow of blood”/וטהרה ממקר דמיה and the limitation of her blood is two, which makes four bloods: red, the color of bright-colored crocus, and [blood] which is like water mixed with earth and [blood] which is like water mixed with wine. But the black [color] is included within red, and this we state in the Gemara (Tractate Niddah 19a) this black is red but that it was afflicted by disease.
+וכקרן כרכום – like the appearance of the splendor of crocus/saffron, the language of (Exodus 34:29): “that the skin of his (i.e., Moses’) face was radiant.”
+וכמימי אדמה – all of them our Mishnah explains further on (see Mishnah 7).
+וכמזוג - like red wine that is mixed in water.
+וכמימי תלתן – water that they steep in it fenugree. PINKEERIKO in the foreign language.
+וכמימי בשר צלי – thin secretion that comes out from roasted meat.
+ובית הלל מתירין – There are three disputes in the matter. The first Tanna/teacher who stated that there are five impure bloods and nothing more. He holds that the waters of fenugreek and the waters of waters of roasted meat are suspended, we don’t eat nor do we burn them. But the School of Shammai defiles them, and burns upon them heave-offering and holy things. But the School of Hillel makes them completely pure. And the Halakha is according to the first Tanna/teacher, who suspends them/holds them in abeyance.
+עקביא בן מהללאל מטמא (see also Tractate Eduyot, Chapter 5, Mishnah 6) – that he holds that this green is like the color of the bright-colored crocus, but that it was afflicted with disease. But the green that Akavya ben Mehalalel defiles this is like the appearance of the Etrog, but not like the appearance of leek-green stuff, which does not turn to a reddish color at all.
+וחכמים מטהרין – and there are three disputes also regarding the green. The first Tanna/teacher holds that we hold it in suspense/abeyance we don’t consume it nor do we burn it. But Akavya ben Mehalalel defiles it and burns it. And the Sages purify it and consume it. But the Halakha is according to the first Tanna/teacher.
+אם אינו מטמא משום כתם(if I does not impart uncleanness because it is a bloodstain) – to be considered from among the bloods that defile a woman.
+מטמא משום משקה – and considered as blood to make seeds susceptible to receive ritual impurity like all the rest of blood. And it is one of the seven liquids that make the seeds susceptible (see Tracttae Makhshirin, Chapter 6, Mishnah 4).
+לא כך ולא כך – it does not defile because of being a bloodstain, nor does it make seeds susceptible [to receive ritual impurity]. But the Halakha is according to Rabbi Yossi, and he is “the Sages” that dispute against Akavya [ben Mehalalel].
+
+Mishnah 7
+
+כדם המכה – like the blood of slaughtered bull which is very red. And at the beginning of the striking/assault of a knife, but not like the blood of all of the slaughtering [process], for the blood of the slaughtering continually changes. And there are those who say, like the blood of the wound of opening of the vein (i.e., the splashing blood).
+כחרת (sediment of ink) – like the drop of ink that is at the bottom of the vessel/printer, which is very black, and not like the appearance of the ink at the top of the vessel which is thin/weak and not so black. Another explanation: חרת is ADARMONDIT in the foreign tongue, where they color the leather skins like the blacking used by shoemakers (see Tractate Shabbat 104b), that is deeper than this, which is deep like the appearance of blackness, meaning to say, blacker than sediment of ink.
+דיהה (fainter) – that its appearance is faint and not so black. And the same law applies for all the impure bloods, that in all of them, if deeper than this, it is impure, but fainter than this, it is pure, except for mixed wine, that whether deeper or whether fainter, is pure.
+כברור שבו (like the brightest shade in it)– that has bright leaves in a reddish appearance more than their andp examine other than in the middle row, and the middle leaf that is in the middle row is more praiseworthy of them all for examination.
+מבקעת בית הכרם – a [well -] known place in the Land of Israel whose name is Bet Kerem (see Tractate Middot, Chapter 3, Mishnah 4).
+ומציף מים – places water on the dirt, until the water floats on top of the dirt [from Bet Kerem] and we estimate them as turbid, but we don’t estimate them as clear-flowing.
+וכמזוג – how?
+שני חלקים מים ואחד יין מן היין השרוני – that comes from the land of Sharon, a place well-known place in the Land of Israel. Another explanation: wine that is made from the vines planted in the group of fields/plain and in the valley. It is the language of (Song of Songs 2:1): “A rose of Sharon.” But in this time, all that you see in a woman from the same place, is [ritually] impure, except from the white and the green. And from our days, we did not hear of he who declared pure any appearance of blood, other than only the white and the green of leeks.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מפלת. אם יש עמה דם טמאה – [impure blood] of a menstruant woman.
+ואם לאו טהורה – for the first Tanna/teacher holds, that is possible for the opening of the uterus (to pass the embryo) without discharging blood (see Talmud Niddah 21a). And even if blood is found with in the piece (of a shapeless object), it is pure, for it is the blood of the piece and not the blood of a menstruant woman.
+רבי יהודה אומר בין כך ובין כך טמאה – for Rabbi Yehuda holds that it is impossible for the opening of the uterus without blood. And since she aborted a piece (i.e., a shapeless object) – it is definitely blood that was there but that it was lost in its limitation, and was not seen. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+כמין שערה – hair.
+יבחושין (looking like a mass of red insects) – mosquitos or gnats.
+תטיל למים – [let her place them into water] – that is tepid, and have them remain in that tepid water for twenty-four hours.
+אם נמוחו טמאה (if they dissolve [into blood] – because she is a menstruant woman, that it is blood.
+אם יש עמהן דם טמאה – our Mishnah is like the Sages who argue with Rabbi Yehuda above (i.e., in Mishnah 1) that it is possible for the opening of the uterus without blood.
+וחכמים אומרים כל שאין בו מצורת אדם אינו ולד – everyone agrees that when it’s body is born in the form of a wild animal, and its face is that of a human, it considered a [human] fetus; its body like that of a human but its face like that face of wild animal, it is a wild animal and this is not a [human] fetus, for we go after the form of the face. They didn’t disagree other than with one for whom part of the face was like that of a human and part of like the face of an animal, and even if most of the face is like that of a human, but one eye that is in his head alone is like that of an animal, Rabbi Meir states that one requires the entire form of a human being, for since it has the eye like an animal, this is not a [human] fetus. But the Rabbis hold, that which lacks the form of a human being at all and even doesn’t have part of a human form, is not a [human] fetus, but if he has part of a [human] form, it is a [human] fetus. But the Halakha is according to the Sages.
+
+Mishnah 3
+
+שפיר (sac of a fetus) – a piece of flesh. If it has the form of a human being, it is called a fetus having an articulated shape. But I heard that it is like an egg-shell, therefore it is called a sac.
+מלא גנינים ( see Tractate Niddah 24b) – [an abortion consisting of] a bag full of many-colored substance. Another explanation: גנינים are worms, that the piece of flesh is cut into many thin pieces similar worms.
+אינה חוששת לולד – she is not defiled by giving birth. But if there is no blood with them, she should not worry even because of being a menstruating woman.
+תשב לזכר ונקבה impure for two weeks like a woman who gives birth to a female. But she doesn’t have blood of purity (i.e., vaginal bleeding experienced by a woman from eight to forty days after giving birth to a boy and from fifteen to eighty days after giving birth to a girl), other than thirty-three days like a woman who gives birth to a male, for since it is not known/recognized if it is a male or a female, we place upon her the stringencies of the male and the stringencies of a female.
+
+Mishnah 4
+
+סנדל – a piece of flesh made like the shape of the tongue of a bull. And because it has the form of a sandal, we call it a sandal. And it customarily comes with the fetus. But there are those who explain, "סנדל" that it is becoming [as] a fetus [one must say, and poor}.
+שליא – like a skin/membrane that was fetus is lying within it. And its beginning is like the thread of woof [which is thicker than that of the warp – see Tractate Niddah 35a] (i.e., the latitudinal direction), but when it expands wider like a lupine and hollowed like a trumpet. But the placenta is not less than a handbreadth.
+הבית טמא – because of the tent of the deceased, for a [human] fetus was in it and died.
+נימוק הולד (the fetus was mashed) – and the it became blood and was combined with the blood of birth and was nullified in the majority. But the house is not impure. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+תשב לזכר ונקבה – she is [ritually] impure for two weeks like [the birth of] a female, and her days of purity are only thirty-three like [the birth of] a male.
+טומטום וזכר – as for example that she gave birth, one whose sexual organs are concealed or a hermaphrodite, and the other is a definite male.
+תשב לזכר ולנקבה – but we don’t say that from this definite male [child], this other one is also a male.
+תשב לנקבה בלבד – and even if it is one whose sexual organs are concealed is a male, we follow after the females, for all the days of a male, whether for [ritual] impurity or whether for purity they are absorbed within that of the female.
+מחותך – limb by limb.
+מסורס – the language of opposite, like [Tractate Bava Batra 119b]: “invert the order in which the persons are mentioned in that verse (in reference to Numbers 27:2) and interpret it.
+משיצא רובו הרי הוא כילוד – and his head is like the majority. Therefore, when the head of someone who is cut up by limbs comes out, even though all the rest of the body is inside, it is like it is born.
+פחדתו – his forehead.
+
+Mishnah 6
+
+ואין ידוע מה הוא – if it is a male or a female.
+תשב לזכר ולנקבה – the days of purity of a male, and the days of [ritual] impurity of a female.
+לזכר ונקבה ולנדה – meaning to say, that when you see that she is a menstruant woman, that she doesn’t have the days of purity, for perhaps it is not a fetus. And she immerses [in a Mikveh] at the conclusion of forty days like when she gives birth to a male [child] according to the one who states that ritual immersion at its appropriate time is a Mitzvah. And she immerses a long day, she needs another ritual -immersion at the end of the fortieth [day], and this is needed for immersion at the conclusion of forty days like one who gives birth to a male [child], even though this immersion does not have any effect upon her whatsoever, for she is not pure for Holy Things and for the Temple until her fulfillment of eighty days like giving birth to a female [child],
+
+Mishnah 7
+
+המפלת ליום ארבעים – of her ritual immersion.
+אינה חוששת לולד – that she did not cause his formation until the completion of all forty days.
+ולנדה - when she sees [blood], she will be a menstruant woman, for perhaps there isn’t a [human] fetus [after all], and there aren’t the days of purity.
+יום ארבעים ואחד תשב לזכר – seven days of impurity. Even with her giving birth dried up/withered she is not a menstruant woman. But two weeks [after giving birth to] a female [child], she does not sit, as the reason is taught that the formation of a female is [after] eighty-one days. But the Halakha is not according to Rabbi Yishmael.
+וחכמים אומרים כו' – The Sages are the first Tanna/teacher, but because that the reason of Rabbi Ishmael makes more sense than the first Tanna/teacher, Rabbi [Judah the Prince] retracted and taught it in the language of the Sages, to teach us that the Halakha is according to the first anonymous teaching, and even though there is the dispute of Rabbi Yishmael at its side.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בנות כותים נדות מעריסתן – from their youth, when they are placed in the cradle, the Rabbis decreed concerning them that they defile on account of being menstruating women, as it is written (Leviticus 15:19): “When a woman has a discharge”/ואשה כי-תהיה זבה. And it is taught in a Baraita: I do not have [from this verse] anything other than a woman when she is an adult, from where do I learn that a baby one-day old is a menstruant woman? The inference teaches us: "ואשה"/when a woman. But the Cutheans (i.e., Samaritans) do not expound upon [the difference between]"אשה" "ואשה" - a woman, when a woman, for when they see them as minors (i.e., babies), they do not separate/set them aside, therefore, the Rabbis decreed concerning it that all of them [at whatever age] defile.
+מטמאין משכב התחתון כעליון (they convey uncleanness to a couch beneath as to a cover above-see also Tractate Kelim, Chapter 1, Mishnah 3) – what is below that of someone who has sexual intercourse with a menstruating woman is unclean/impure just as that which is above a person with gonorrhea/זב, that just as what is above a person with gonorrhea does not defile anything other than foods and liquids, even that which is below the person having sexual intercourse with a menstruating woman does not defile anything other than foods and liquids. And that which is above the person with gonorrhea is that which is removed from upon the person with gonorrhea, we derive from Scripture that he does not defile a person and/or utensils but only food and liquids, as it is written (Leviticus 15:10): “whomever touches anything that was under him shall be impure [until evening],” what is תחתיו/under him? If you were to say that which is underneath the person with gonorrhea/זב – he derives from everything that he would touch when lying down, but the person who comes in contact with anything where the person with gonorrhea is below him becomes defiled, and since we do not combine them and write, “and anyone who comes in contact with everything that is below him and who carries them should wash his clothing,” and we make the religious ruling concerning him that he defiles, it follows that this, “and he defiles,” does not speak of people and utensils, but rather [only] foods and liquids. But Cutheans who engage in having sexual relationships with menstruating women, defile food and liquids that are lying underneath them , but not humans or utensils, like as to a cover above of a person with gonorrhea that he also defiles food and liquids but not a person or utensils. And all of these things were not stated other than at the time when the Cutheans uphold the Torah and are punctilious in many of the commandments like Israelites. But after they (i.e., the Rabbis) examined and found with them [things] like the image of a pigeon at the top of Mount Gerizim that they worship, they made them like complete heathens for all of their things, whether for matters of [ritual] impurity and purity or for the rest of the laws of the Torah, there is no difference between them and between heathens at all.
+והן יושבות על כל דם (continue unclean for any sort of blood) – meaning to say, therefore, the Cuthians engage in sexual intercourse with menstruating women, therefore, they continue [to be] unclean for any sort of blood, for all blood that she sees, whether red whether green, she continues unclean for it the days of the menstruant woman, and this is a snare/stumbling block for them, that if she sees green blood today, she begins to count from today seven days of menstrual uncleanness , but if she sees during those actual days of menstrual uncleanness red blood, she does not count other than from the first sighting, but that blood was pure, and from the second sighting she needs to count.
+ואין חייבין עליהן - a person who wears or covers [himself] with those clothing and enters into the Sanctuary, is exempt from a sacrifice. Or if those clothing of their couch came in contact with heave-offering, we suspend them.
+מפני שטומאתן ספק – for we don’t know if she is a menstruating woman or not. But in the Gemara (Tractate Niddah 33b) it raises an objection on our Mishnah from that which is taught inTractate Tohorot, Chapter 4 (Mishnah 5): “On account of six matters of doubt do they burn the heave-offering,” [and one of them is] “because of a doubt concerning the clothing of a common, uneducated person [who is not punctilious in the observance of the laws of ritual purity],” that is to say on the clothing of a common, uneducated person if they came in contact with it (i.e., heave-offering), it is burned, because perhaps it was [ritually] impure, and this Cuthean also, we derive it that if his couch came in contact with heave-offering, it would be burned, because he is a common, uneducated person, and he has the clothing of a common, uneducated person. And it (i.e., the Talmud) responds that our Mishnah speaks regards a Cuthean who immersed [in a ritual bath] in our presence and came up [from the Mikveh] and tread upon the clothing of a member of the group dedicated to the precise observance of the Mitzvot (i.e., a חבר) who is naked, or that he wore the clothing of a member of the group dedicated to the precise observance of the Mitzvot, or immersed his clothing in his presence (i.e., of the member of the group dedicated to the precise observance of the Mitzvot) in a manner whereby the clothing of the Cuthean when they are trodden upon [from a person with gonorrhea immediate treading, leaning against] did not come in contact with the clothing of the member of the group dedicated to the precise observance of the Mitzvot when he treated upon him, and afterwards, the clothing of the member of the group dedicated to the precise observance of the Mitzvot that the Cuthean tread upon them with heave-offering, we don’t burn the heave-offering on their account. For if it was because of the ritual impurity of the common, uneducated person, he would immerse himself. But if it was because of someone engaging in sexual intercourse with a menstruating woman, perhaps he did not engage in close sexual contact, and the days of his [ritual] impurity had already passed and the ritual immersion is effective. But if you wish to say that he engaged in close sexual contact, perhaps his wife was not continuing unclean for any sort of blood, but rather only on pure blood, and this is a compound uncertainty, and we on a compound uncertainty, we don’t burn the heave-offering.
+
+Mishnah 2
+
+פירשו ללכת בדרכי ישראל הרי הן כישראליות – but undefined, they are like Cuthean women.
+ר' יוסי אומר לעולם הן כישראל – but undefined, they are like Israelite women. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+דם מכרית וכו' בית שמאי מטהרין – but even though that [regarding] her spit and her urine, the School of Shammai agrees with the Sages that decreed upon them to be like those with gonorrhea for all their matters, even so, her blood is pure, for the Rabbis reserved for her that it would be a means of recognition of their Rabbinic [ritual] impurity, in order that they would not burn heave-offering or Holy Things upon them.
+ודם טהור של מצורעת – but even though that the discharges of a woman leper such as her spit and urine are primary sources of ritual impurity like that of someone with gonorrhea, even so, her blood of purity (i.e., the vaginal bleeding experienced by a woman from eight to forty days after giving birth to a boy and from fifteen to eighty days after giving birth to a girl) is pure, for it is not a discharge, for we require that which is similar to spit (i.e., secretion of the mouth) which is formed in globules on being discharged (see Tractate Niddah 56a).
+כרוקה וכמימי רגליה – that defile while moist but do not defile while dry. But this recognition is what is used regarding the blood of a heathen woman which defiles according to the Rabbis who decreed upon them that they would be like those with gonorrhea for all their matters, whereas the Israelite women (i.e., Jewish women) blood defiles moist and dry, and that of the heathen [which defiles] moist but not dry, like her spit and her urine that do not defile dry. But the blood of a woman leper also, even though her blood is not an issue/spring, she has the law of a spring upon her, for the All-Merciful included her from Scripture as it is written for a male, to include the leper to his discharge/issue and for the female, to include the female leper to her discharge/issue, and we state that her discharge/issue is suspicious, for if you wish you can say the rest of the discharges, we derive it from the male, and since we include the [male] leper to his discharges, we include the female leper with her discharges, for there is something analogous to it in the male, but to her blood, there is nothing [like it] in the male, for since the All-Merciful included her blood, that it would be like her spit and like her urine, if so, just as her spit and her urine defile moist and don’t defile when dry, so too her blood is like this.
+דם היולדת- that passed the days of [ritual] defilement of a menstruant woman who did not immerse [as yet in the Mikveh].
+בית שמאי אומרים כרוקה וכמימי רגליה - it defiles when moist but does not defile when dry. But even though it is blood of purity, the All-Merciful ties it to days but these were filled, but not to make it defiled also because of a discharge because it doesn’t form globules on being discharged, nevertheless, the Rabbis decreed [ritual] defilement upon her, for since she did not immerse [in a Mikveh], she is [ritually] impure/defiled, as a decree that after seven [days] is like within seven [days]. But however, it was not decreed that that it would be defiled [both] moist and dry like before the seven [days], for just as there is recognition that they knew that his defilement is according to the Rabbis.
+ובית הלל אומרים מטמא לח ויבש – for his [ritual] impurity is from the Torah all the time that he didn’t immerse [in the Mikveh]. For the School of Hillel holds that the All-Merciful ties days and ritual immersion, all the while that she didn’t immerse, her blood after the seven [days] is like that of before the seven days.
+ומודים ביולדת זוב – it at the time of her giving birth she had a flux, she would need to count seven clean days prior to becoming [ritually] pure, but if she gave birth and didn’t count [seven clean days], the School of Shammai agrees with the School of Hillel that her blood is impure moist and dry even though the seven days following her giving birth to a male had passed or two weeks for a female, for the blood of a woman with a flux always remains in its impurity from the Torah until she counts seven clean [days].
+
+Mishnah 4
+
+המקשה נדה – this is what it says: A woman having difficulties in her giving birth during the days of her menstruating period and saw blood during her labor, she is a menstruant woman/Niddah, for the Torah did not purify the blood of her protracted labor other than during the eleven days of her days of protracted menstruation/זיבה, but the All-Merciful did not purify it during her days of being a menstruant woman/נדה .
+קשתה- on account of the fetus for three days during the eleven days of her protracted menstruation/ימי זיבה, and she saw it (i.e., blood) for three consecutive days.
+ושפתה (and she was relieved)- that she stood in relief and in comfort from her throes of birth agony for an astronomical period of twenty-four hours on the fourth day.
+וילדה (and she gave birth) – and the matter was revealed that the blood that she saw did not come on account of the fetus, therefore, this [woman] gives birth while having a flux. But if she did not have relief close to her giving birth, all of the blood that she saw, was on account of the fetus and the All-Merciful purified her from the blood of flux, as it is written (Leviticus 15:25): “When the woman had a discharge of blood/זוב דמה [for many days, not at the time of her menstrual impurity, she shall be impure, as though at the time of her menstrual impurity, as long as her discharge lasts],” her blood is on account of herself but not her blood on account of her fetus.
+לילה ויום – that if she had relief for half of Tuesday and she gave birth during the middle of Wednesday, for she had a period of relief for an astronomical period of twenty-four hours, this is not comfort/relief, unless her relief was for a night and a day after the night, 
+like Friday night and its day. And the Halakha is according to Rabbi Eliezer.
+ששפתה מן הצער – meaning to say, that she was relieved that we stated [in the Mishnah], that she had relief from the pain even though she didn’t have relief from the blood, it is relief.
+
+Mishnah 5
+
+כמה הוא קשויה – that she does not come to being a woman with a flux with all of the blood that she will see.
+אפילו ארבעים וחמשים יום – if she did not have one day of relief near the birth, she didn’t come to protracted menstruation, and she doesn’t give birth while being a woman in flux.
+דיה חדשה – it is enough for her if the labor is purified in one month, that is during the ninth month [of pregnancy], for she gives birth while with a flux on account of three days during the eighth [month].
+אין קשוי יותר שבתות -that she was not in labor and saw [blood] for three days prior to two weeks, and then had continuous hard labor all of the [two] weeks after that, this is a woman giving birth while in flux on account of the three days that came prior to the two weeks [of hard labor]. And the Halakha is according to Rabbi Yossi and Rabbi Shimon.
+
+Mishnah 6
+
+המקשה בתוך שמונים של נקבה – as for example, that she engaged in sexual intercourse [after immersing in a Mikveh] fourteen days after giving birth [to a female] and became pregnant and then aborted [the fetus] within eighty days.
+כל דמים שהיא רואה טהורים – for all of it is within the completion [of her period of purification], which is the blood of purity.
+ור' אליעזר מטמא – [she is defiled as] a menstruant woman/Niddah. For since it (i.e., the blood) came through hard labor, it is not the blood of purity, but rather on account of the fetus that is in her womb. But the All-Merciful (i.e., God) purifies it from her being in flux on account of her labor, but not from being a menstruant woman.
+שהחמיר בדם השופי - as for example, the other women giving birth who see three days of relief and then gave birth, is a woman who gives birth with a flux.
+היקל בדם הקושי – to purify her from her flux.
+מקום שהיקל בדם השופי – to purify her from all defilement, as for example, within her completion [of the period of purification].
+אינו דין שנקל בדם הקושי – to purify the blood from all defilements and even from being a menstruating woman.
+דיו לבא מן הדין [להיות כנדון] – as for example the labor that is within the completion that [of the period of purification following the birth of a child] that you learn from the undefined period of labor, it is enough to be like that which is judged to be like an undefined period of labor, for just as an undefined period of labor – the woman is defiled as a menstruating woman, so the labor that is within the completion [of that period of purification following the birth of a child] is defiled with the status of being a menstruating woman/Niddah.
+
+Mishnah 7
+
+כל אחד עשר יום – after the seven days of menstruation/Niddah.
+בחזקת טהרה – and she doesn’t have to examine herself, for it is a Halakha transmitted to Moses at Sinai (albeit not written down) that there is no distinction between one menstruating cycle to another that is less than eleven days.
+ישבה לה ולא בקדה – our Mishnah is deficient and should be read as follows: During the days of her menstruating period it requires examination. If she sat and did not examine herself inadvertently, or she was under constraint, or willfully didn’t examine herself, she is [ritually] pure/clean.
+הגיעה שעת וסתה ולא בדקה – even though she examined herself afterwards and found herself to be pure/clean, since she didn’t examine herself at the time of her period, that she is impure/unclean, for her menstruation comes at its [appropriate] time.
+במחבא (in hiding) – on account of robbers or an army that comes came to the city. But the Halakha is not according to Rabbi Meir.
+אבל ימי הזב והזבה – the seven clean days that she needs to count.
+ושומרת יום – as for example, that she sees [blood] one day or two days during the days of her flux, she does not count other than one day in cleanliness and she ritually immerses [herself] in the evening and is pure/clean to her husband.
+הרי אלו בחזקת טומאה – since her fountain was opened up and she saw it (i.e., blood) today, even though it is within the eleven [days], she is on the morrow in the presumption of impurity/uncleanness.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+יוצא דופן – a woman [whose womb] they opened through a drug and they removed the fetus and then she healed.
+אין יושבין עליו ימי טומאה – seven [days] for [the birth of] a male and fourteen [days] for a female.
+וימי טהרה – she does not have blood of purity.
+ואין חייבין עליו קרבן – of a child-bearing mother, as it is written (Leviticus 12:2): “When a woman at childbirth bears a male, [she shall be impure seven days; she has be impure as at the time of her menstrual infirmity],” until she gives birth from the place where she emits a secretion at coition.
+רבי שמעון אומר הרי זה כילוד (like one born naturally) – as it states (Leviticus 12:5): “ If she bears a female, [she shall be impure two weeks as during her menstruation, and she shall remain in a state of blood purification for sixty-six days],” to include that which goes for from the side (i.e., delivered by Caesarean section). But the Halakha is not according to Rabbi Shimon.
+כל השנים מיטמאות – as a menstruating woman/נדה from when the blood goes out from the interior of the womb where the menses are discharged and reached the vagina/בית החיצון , but even though the enclosures of the womb preserved it and it did not pass outwards. As it is written (Leviticus 15:19): “[When a woman has a discharge,] her discharge being blood from her body/דם יהיה זבה מבשרה,” it teaches that she defiles even though it is still within her body,” and the vagina/בית החיצון is called the place where the limb threshes (i.e., euphemism for sexual contact) at the time of sexual intercourse.
+אינן מטמאין עד שתצא טומאתן לחוץ – as is written concerning a person with gonorrhea/בזב (Leviticus 15:2): “When any man has a discharge issuing from his member/איש איש כי יהיה זב מבשרו, [he is impure],” until his flux leaves from his flesh, but regarding someone with a [nocturnal] emission, it is written (Leviticus 15:16 – the printed edition incorrectly lists chapter 22): “When a man has an emission of semen/ואיש אשר תצא ממנו שכבת זרע, [he shall bathe his whole body in water and remain impure until evening].”
+
+Mishnah 2
+
+שנזדעזעו איבריו – that semen was removed from his body.
+אוחז באמה – and even though that whomever grabs hold of his membrum virile and urinates it is as if he brings a flood to the world, here since semen was removed, it does not return and he warms himself (i.e., masturbates) to immediately remove more at that time.
+ומטמאין – flux and semen,
+At a miniscule amount, to a person that it comes out from. But coming into contact [through touching], that person is not impure until he touches a lentil’s bulk (i.e., usually, the standard size, which is the Egyptian lentil. See Tractate Kelim, Chapter 17, Mishnah 8).
+
+Mishnah 3
+
+מיטמאה בנדה – if she (i.e., a one-day-old girl) saw blood.
+בת עשרה ימים מיטמאה בזיבה – if she saw it (i.e., blood) on three consecutive days after the seven [days of Niddah menstruation]. For all blood that she sees within seven days is the blood of Niddah/menstruating woman, therefore, it is impossible for her to become defiled through her flux – that is, to become having a large flux until ten days [have passed].
+תינוק בן יום אחד מיטמא בזיבה – as it is written (Leviticus 15:2): “When any man has a discharge issuing/איש איש כי יהיה זב [from his member, he is impure],” that teaches about a one-day-old male child that becomes unclean through contact with gonorrhea.
+ומיטמא בנגעים – for concerning plagues it is written (Leviticus 13:2): “When a person has on the skin of his body/אדם כי-יהיה בעור-בשרו [a swelling, a rash, or a discoloration, and it develops into a scale affection on the skin of his body],” but a male baby who is one-day-old is a person, for implies a person of any sort [of age].
+ומיטמא בטמא מת – as it is written (Numbers 19:18): “and people who were there/ועל-הנפשות אשר היו-שם,” a person of any sort [of age].
+וזוקק ליבום (and imposes requirement of levirate marriage) – if he was born one day prior to the death of his brother. But if he was born after the death of his brother, he does impose the requirement [of levirate marriage], as it is written (Deuteronomy 25:5 – though the printed edition lists Chapter 28): “When brothers dwell together/כי-ישבו אחים יחדיו [and one of them dies and leaves no son, the wife of he deceased shall not be married to a stranger, outside the family.],that they had one dwelling [together] in the world.
+ופוטר מן היבום (and frees [a sister-in-law from the requirement of levirate marriage) – if he was born after the death of his father and lived one day and die. But all the time that she is pregnant, she is not permitted to marry.
+ומאכיל בתרומה – a Jewish daughter that married a Kohen and [he died], and a son was born after his death, she consumes [heave-offering] for him on the day that he was born, as it is written (Leviticus 22:11): “and those that are born into his household may eat of his food”/ויליד ביתו הם יאכלו בלחמו , and we expound upon it that they feed their mother. But if she was left pregnant [when he died], she does not eat for him (i.e., the unborn fetus) until he is born.
+ופוסל מן התרומה – as for example a Kohen that had two wives, one who was divorced that he transgressed and married when she was a divorcee and one who was not divorced, and he has children from the one who was not divorced, but servants that fell to them through inheritance consume heave-offering for them, as it is written (Leviticus 22:11): ‘but a person who is a priest’s property by purchase may eat of them”/וכהן כי-יקנה נפש קנין כספו הוא יאכל בו, and he has a son one day from the woman who was divorced [at the time of their marriage] and he is a חלל/son born to a priest and a woman whom the priest is forbidden to marry [and that child is considered an Israelite – and his daughter or widow may not marry a priest], but he has a portion in the servants, but he invalidates all of them from [consuming] the heave-offering, for there is no choice to know to which of them gets his portion, and especially a child who is one-day old who is worthy of inheritance. But all the while that he is not [yet] born, everyone consumes [heave-offering], for there is no claim/possession for a fetus.
+ונוחל ומנחיל – and he inherits the mother. If his mother died on the day that he was born, he inherits her. But when he dies, his brothers from his father and inherit from him the property of his mother, but the fetus that is her womb, if she dies pregnant, he does not inherit his mother to transmit by legal succession/inheritance to his brothers from his father, for he died prior to his mother, and a son does not inherit his mother in the grave to transmit succession to his brothers from his father.
+וההורגו חייב – as it is written (Leviticus 24:17): “If anyone kills any human being/ואיש כי-יכה כל-נפש אדם, [shall be put to death],” in any case.
+כחתן שלם - that they are obligated to mourn over him, and these words, that I am sure about this person that he completed his months [of being alive beyond pregnancy], but if he is not certain about this person that he completed his months [of being alive beyond pregnancy], they are not obligated to mourn over him until he will be thirty-one days old.
+
+Mishnah 4
+
+מתקדשת בביאה – if her father handed her over for this.
+ואם בא עליה יבם קנאה – to be his wife for every matter, and he inherits her and defiles her and takes possession of the property of his brother.
+וחייבין עליה משום אשת איש – if her father received her betrothal for her from one, and another person came upon her [through an act of sexual intercourse], he is put to death on her account, for her act of sexual intercourse is sexual intercourse.
+ומטמאה את בועלה – if she was a menstruating woman/Niddah. But less than this (i.e., three-years and one-day old), even though she dies through contact, she does not defile the person who had intercourse with her because of [the transgression of] a person who has intercourse with a menstruating woman would lead to seven-days of defilement [which does not apply], but because of contact it is defilement for an evening.
+תחתון – of a person who has intercourse with a menstruating woman.
+כעליונו – of a person who has gonorrhea, which defiles food and liquids, but not persons or utensils.
+מן הפסולין – as for example, a heathen and a slave and a descendant of the Gibeonites (see Joshua 9:27) and a Mamzer or the child of a Kohen who married a divorcee.
+פסלה – from [consuming] the heave-offering of her father, if she is the daughter of a Kohen.
+מכל העריות – such as her father or her father-in-law.
+והיא פטורה – because she is a minor and is not liable for punishments.
+כנותן אצבע בעין – that he sheds tears and returns to the status that he was, even here, she returns to being a virgin like she was.
+
+Mishnah 5
+
+שבא על יבמתו קנאה- and he takes possession of the property of his brother. But even though it is not a complete acquisition/purchase, it is different here for it is from Heaven (i.e., from the Torah) that it was acquired by him.
+ואינו נותן גט עד שיגדיל – if he comes to divorce her, for the betrothal of his brother is a complete betrothal/Kiddushin, but the divorce of this one (i.e., the levir of nine years of age) is not a complete divorce. And especially when he came upon her (i.e., in terms of sexual intercourse) after he had grown up (i.e., reached the age of thirteen years and one day), it is enough for her with a Jewish bill of divorce. But if he had not come upon her after he had grown up, she needs a Jewish bill of divorce and Halitzah (i.e., the removal by he widow of a special sandal from the foot of one of the deceased husband’s brothers).
+ומטמא בנדה – if he came upon her while she was in her menstruating state (i.e., Niddah), for his act of sexual intercourse/coition is an act of sexual intercourse/coition in all manners.
+ופוסל – as for example, a heathen and/or a slave or the son born to a Kohen and a woman to whom the Kohen is forbidden to marry who is nine years of age who comes upon the daughter of a Kohen , has invalidated her [from partaking] from the heave-offering of her father.
+ואינו מאכיל – if he is a Kohen and married an Israelite woman, he does not feed her heave-offering, because his acquisition [of her] is not a complete acquisition. And even if he a levir whose acquisition through this act of coition is as we stated, even so, he does not feed her heave-offering/Terumah.
+ופוסל את הבהמה – if the beast copulates with her (i.e., a human) through the testimony of one witness.
+נסקלת על ידו – if there are two witnesses.
+
+Mishnah 6
+
+נדריה נבדקין (her vows are examined) – if she knew in the name of whom she took a vow and in the name of whom she dedicated [something to the Temple], her vow is a [legitimate] vow.
+נדריה קיימין – as long as she brought forth two [pubic] hairs. And similarly, a male who is thirteen years and one day old, his vows are confirmed, especially if he brought forth two [pubic] hairs.
+ובודקין כל שתים עשרה – that you might have though since that as the Master stated, thirty-days in a year is considered a [full] year, where she was that she was examined thirty days prior to [her becoming] twelve [years of age and one day], and she didn’t know how to explain in the name of whom she had vowed, further we don’t examine [her] and she has the presumption of being a minor, this comes to teach us that this is not the case.
+קודם לזמן הזה – prior to the beginning of the twelfth year of a female child and [prior to the beginning of the] thirteenth [year] of a male child.
+אין נדריהם נדר – for they are minors.
+
+Mishnah 7
+
+פגה – סמדר/in the budding stage, like (Song of Songs 2:13): “The green figs form on the fig tree/התאנה חנטה פגיה, [The vines in blossom/סמדר give off fragrance] Such is the young female child that lacks a sign, neither in the breasts nor in the hair.
+בוחל – the fruit that is close to ripening. And it is the language of the Sages. The figs are subject to tithes when they are in that state of ripening called בוחל (see Tractate Maaserot, Chapter 1, Mishnah 2 and Tractate Niddah 47a – which is defined as when their heads grow white). Such is the case when she (i.e., the woman) has the sign of breasts slightly = when it is known that she has brought forth two [pubic] hairs, and she is a young woman/נערה.
+צמל – it is the language of an abbreviation/acrostic, that she has fully blossomed/come forth completely. That she has a clear sign in her breasts that she is an adult woman.
+בזו ובזו – even when she is a young woman, her father is in possession of everything, as it is written (Numbers 30:4): “while still in her father’s household by reason of her youth.”
+
+Mishnah 8
+
+איזו הוא סימניה (what are her signs of puberty) – it is referring to צמל/the stage of complete puberty in a woman.
+קמט – her breasts grew until they are folded a bit upon the chest and they appear as a fold.
+משיטו דדיה (that her breasts hang down) – they are larger than a fold.
+הפיטומת (when the surroundings of the nipple begin to grow dark) – the top of the breast, like (Tractate Sukkah, Chapter 3, Mishnah 6): ניטלה פטמתו/if the pestle-lie protuberance of an Etrog is taken out.
+על העוקץ -point of the nipple that the baby sucks on. And the surroundings of the nipple which is around the point, and all of these signs of puberty when they are appear in a woman, she is an adult. The one in accordance in with the opinion he holds (i.e., for example, Rabbi Akiva) and the other in accordance with the opinion he holds (i.e., for example, Rabbi Yossi), but furthermore, the father has no authority/control over her. But the Halakha is according to the words of all of them in the strictest opinions. Therefore, it one of these signs of puberty appear on her, we judge concerning her the law of an adult woman stringently. But not for a lenient decision, that if she betrothed herself, she needs a Jewish bill of divorce for perhaps she was an adult woman. But if her father betrothed her, she also needs a Jewish bill of divorce, lest she was a young woman/נערה, until there will be in her all of these signs of puberty entirely and then she will be considered an adult woman, whether for leniency or for stringency.
+
+Mishnah 9
+
+והיא אילונית – meaning to say, and it is necessary that they will see I her signs of being a sexually undeveloped woman. For if signs of being a sexually undeveloped woman are not seen in her even though she is twenty-years of age and has not brought forth yet two [pubic] hairs she is still a minor, until she will be thirty-five years and one day old. But if she did not bring forth two [pubic] hairs, then, even though the signs of being an undeveloped woman have not appeared in her, this [woman] is a sexually undeveloped woman. And we explained the signs of a sexually undeveloped woman [at the beginning] of the first chapter of [Tractate] Yevamot (Mishnah 1).
+לא חולצת ולא מתיבמת – and she is permitted to marry to any in the market/street, for the All-Merciful freed her, as it is written (Deuteronomy 25:6): “The first son that she bears [shall be accounted to the dead brother, that his name not be blotted out in Israel],” excluding the sexually undeveloped woman, who does not give birth.
+והוא סריס – meaning to say, that there appeared in him the sins of being a eunuch/impotent. For if there hadn’t appeared in him the signs of being a eunuch, he is still a minor, until he will be thirty-five years and one day old, for then, even if there didn’t appear in him signs of being impotent, it is known/assumed that he is impotent, since he did not bring forth two [pubic] hairs. But a eunuch does not perform Halitzah, as it is written (Deuteronomy 25:7): “to establish a name in Israel for his brother,” for this one is not the offspring of this one.
+רבי אליעזר אומר הזכר כדברי בית הלל – age twenty, if there appeared in him the signs of a eunuch, behold this is a eunuch/someone impotent.
+והנקבה – who is eighteen years old, if there appeared in her signs of a sexually impotent woman, according to the words of the School of Shammai. But the Halakha is not according to the Rabbi Eliezer.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+בא סימן התחתון - two [pubic] hairs which is the sign of being a young woman.
+עד שלא בא העליון – the sign of breasts, and this is בוחל/the [intermediate] stage of female puberty between childhood and full womanhood.
+או חולצת או מתיבמת – because she is an adult. That the [pubic] hairs are a prominent/distinguished sign, and we rely upon them.
+אע"פ שאי אפשר – [even though it is impossible] for the Rabbis for the upper sign (i.e., breasts) to come without the lower one (i.e., the two pubic hairs), but from when the upper sign comes, even though they examined and did not find the lower one, we state the word that the lower sign definitely came but that it fell off, nevertheless, according to Rabbi Meir, she does not perform Halitzah nor does she engage in levirate marriage. For Rabbi Meir holds that it is possible that the upper sign comes without the lower one, but we rely upon the lower one, therefore she is still a minor and she doesn’t perform Halitzah nor does she engage in levirate marriage. But Rabbi Meir according to his rationale who stated that a male child and a female child do not perform Halitzah neither do they engage in levirate marriage. A male child, perhaps he will be found to be a eunuch, and a female child, perhaps she will be found to be a sexually impotent woman.
+או חולצת או מתיבמת – and even if she is a minor, she engages in levirate marriage according to the Rabbis, for they do not concern themselves to the limitation/narrowing qualification that perhaps she will be found to be a sexually impotent woman, for most women are not sexually impotent. However, regarding Halitzah (i.e., the removal of the shoe of her dead husband’s brother who refuses to engage in levirate marriage and spitting in his face), we require that she is an adult, even according to the Rabbis, because it is written (Deuteronomy 25;7), “But if the man/איש does not want to marry his brother’s widow,” in the portion, and we make an analogy of [the situation of the] woman to that of the man. And the Halakha is according to the Sages.
+מפני שאמרו אפשר לתחתון לבוא וכו' – even though it (i.e., the Mishnah) teaches it in the first clause, it returns and teaches it another time, because it needs to give support to [Mishnah 2 where it states], “similarly, etc.” which is akin to it.
+
+Mishnah 2
+
+כל כלי חרס שהוא מכניס – liquid, when he places it on the water there is in a large incision that the water enters into it, all the more so that if he places the water into it, the liquid departs outside. But there is a small incision that lets it out but does not let it in. And we derive from this that which we hold – that a completely earthenware utensil that was perforated it is not invalid to sanctify in it the waters of the sin-offering [of the Red Heifer], that is, to place within it the water of the ashes of the Red Heifer, until he makes a large incision where the liquid goes in. But if he made a small incision where the liquid goes out, it does leave the category of a utensil and not find fault in this. But always a small incision is not like removing liquid that removes it from the category of being a utensil other than a large vessel which turned out to be defective/unwieldy alone (as for example, its handles being broken off or being cracked, and therefore used as a receptacle for refuse, as a pickling pot or as a receiver of drippings from a leaking vessel), that is broken vessel that is was designated to fill up with water and to use it, if it has a perforation/hold through letting liquid out, it is invalidated from the category of a utensil, for we don’t say, bring another large defective vessel and we will place it underneath this defective vessel to receive the liquid that departs. But a complete vessel that has been perforated while removing liquid is not invalidated from anything, because a person is concerned about it and doesn’t break it, and uses it and he brings the shard of a vessel and places it underneath to receive the liquid that comes out from it. And from here this is the explanation of our Mishnah: All earthenware utensils that are invalidated for the waters of the sin-offering [of the Red Heifer] is invalid for a large defective vessel, but there are those which are invalid for a large defective vessel but are fit/kosher for the waters of the sin-offering.
+כל אבר שיש בו צפורן – as for example, an extra claw/finger that are on the fingers of the hand, if it has a fingernail/talon, it is considered a limb. And it defiles through contact and by carrying and in a tent, like a limb that has a bone that defiles in a tent, and even if it lacks an olive-bulk of flesh, for we hold that limbs have no [distinct] measurement.
+ויש שיש בו עצם – but it is not considered a limb if it is extra, since it doesn’t have a nail/talon, and it defiles through contact and carrying, but does not defile in the tent all the while that there isn’t on it an olive’s-bulk of flesh. But if it is not extra, it definitely defiles in a tent because of being a limb, even though it doesn’t have a nail/talon and even though there isn’t an olive’s-bulk of flesh (see also Talmud Niddah 49b).
+
+Mishnah 3
+
+כל המיטמא במדרס – the person with gonorrhea. All utensils that is worthy of becoming a primary source of ritual impurity through the Levitical uncleanness arising from a person with gonorrhea’s immediate contact by treading on/leaning against something, as for example a utensil that is designated for lying and/or sitting if a person came in contact with the dead or was defiled in the tent of a corpse. And there is a utensil that completely becomes susceptible to receive all defilements and becomes a primary source of ritual impurity through [contact with] the dead corpse but does not become a primary source of ritual impurity through the person with gonorrhea through lying and/or sitting, as for example, if the person with gonorrhea bent over/turned upside down a Seah and sat upon it, or a field requiring a Tarkav (i.e., a dry-measure, three Kabs) and sat upon it, that very utensil is not impure through treading to become a primary source of ritual impurity, but rather first-degree ritual impurity through its contact with a person with gonorrhea, as it is written (Leviticus 15:4): “[Whoever sits on an object] on which the one with a discharge has sat [shall wash his clothes, bathe in water], and remain impure [until evening],”he who is designated for sitting, excluding this one that they say to him: “Stand and let us our work.” But if he came in contact with a dead corpse, he becomes a primary source of ritual impurity, for we don’t say with someone who is defiled through contact with the dead, “Stand and let us do our work.”
+
+Mishnah 4
+
+כל הראוי לדון דיני נפשות – all the more so is appropriate/fit to judge monetary matters.
+ויש שראוי לדון דימי ממונות – as for example, a Mamzer, who is fit/kosher to judge monetary matters but is invalid to judge capital crimes (see also, Tractate Sanhedrin, Chapter 4, Mishnah 2 and the Bartenura commentary on the concluding clause of that Mishnah).
+ויש שכשר להעיד ואינו כשר לדון – as for example, a person who is blind in one of his eyes. But our - Mishnah is according to Rabbi Meir who expounds on Scripture, as it is written (Deuteronomy 21:5): “and every lawsuit and case of assault is subject to their ruling/ועל-פיהם יהיה כל-ריב וכל-נגע. He makes an analogy between ריב/lawsuit and נגע/case of assault – that just as a case of assault is not with a blind person, as it is written (Leviticus 13:12): “whatever the priest can see/לכל-מראה א=עיני הכהן,” even a lawsuit is not with a blind person. But the Halakha is not like this anonymously taught [Mishnah], for the Sages dispute on that of Rabbi Meir and state that just as we find that the closing of legal proceedings is at night, even though we can’t see נגעים/people afflicted by plagues/suspected leprosy at night, that is so that a blind person in one of his eyes is fit to judge even though he is not kosher/fit to see plagues/suspected leprosy.
+
+Mishnah 5
+
+כל שחייב במעשרות מיטמא טומאת אוכלים – for there isn’t a thing that is obligated in tithing that isn’t food (see also Tractate Maaserot, Chapter 1, Mishnah 1).
+ויש שמיטמא טומאת אוכלים ואינו חייב במעשרות – as for example meat, and fish and eggs, which do not grow in the ground (note: but it should be pointed out that cattle are tithed – see Tractate Rosh Hashanah, Chapter 1, Mishnah 1).
+
+Mishnah 6
+
+כל שחייב בפאה חייב במעשרות – for concerning the corner of the field/פאה, they (i.e., the Rabbis) stated a general principle in [Tractate] Peah (Chapter 1, Mishnah 4): “All that is edible, privately owned, grown in the ground, harvested as a crop all at once (not singly as they become ripe) and can be preserved in storage is subject to [designation as] Peah.” Whereas regarding tithes/מעשר it is taught in the Mishnah [Tractate Maaserot, Chapter 1, Mishnah 1]: “All that is food, cultivated and which grows from the earth is subject to [the law of] tithes.” But, “preserved in storage and harvested as a crop all at once” is not taught. It is found that a vegetable is not preserved in storage and a fig and things similar to them are not harvested as a crop all at once, are subject to the laws of tithes but they are exempt from Peah.
+
+Mishnah 7
+
+כל שחייב בראשית הגז – ewes/sheep and rams alone.
+חייב מתנות – the shoulder, the cheeks and the stomach (see Deuteronomy 18:3).
+ויש שחייב במתנות – that the obligation of [priestly] gifts is for bulls and goats and sheep (at least one year old).
+
+Mishnah 8
+
+ויש שיש לו שביעית ואין לו ביעור – as for example the things whose roots remain in the ground whether during the months of heat/summer or during the rainy season, like the LOF (i.e., a plant similar to Colocasia, with edible leaves and root, and bearing beans – it is classified with onions and garlic, leaves of the wild LOF and the mint (see Tractate Niddah 51b), which they call NANA in Arabic, and MINTA in the foreign tongue, for since they do not ever cease from the field, there is no obligation to remove them from the house, as it is written (Leviticus 25:7): “and our cattle and the beasts in your land [may eat all its yield],” that all the time that beasts eat in the field, your cattle eats from the house, if the beasts cease from the field, the cattle cease from the house. And all of these that did not cease for the beasts from the field, there is no need to remove them from the house.
+
+Mishnah 9
+
+קשקשת – the clothing of the fish that is attached to it (i.e., scales).
+סנפיר- wings that it flies with them, and whatever has scales, it is known that it has fins and there is no need to examine after it further, for it is a pure fish.
+ויש שיש לו סנפיר – but it is an impure fish, for it lacks scales.
+יש לו טלפים - its hoofs are cloven, for there are no horns other than for pure cattle and beasts.
+ואין לו קרנים – as for example, swine, whose feet are cloven but they don’t have horns.
+
+Mishnah 10
+
+ויש שטעון ברכה לפניו ואין טעון ברכה לאחריו – such as ritual fringes/Tzizit, and Tefillin/phylacteries and Mezuzah, Shofar, Sukkah and Lulav, that we recite a blessing upon them before doing/performing them, but they don’t require a blessing afterwards.
+
+Mishnah 11
+
+תינוקת שהביאה שתי שערות – after [reaching] twelve years of age and one day.
+וחולצת או מתיבמת – even though that it teaches [in the Mishnah] that she is obligated in all of the commandments that are stated in the Torah, it was necessary to teach, [either] she performs Halitzah or engages in levirate marriage, for you might have thought that [only] "איש"/a man – is written in the portion (Deuteronomy 25:7): “But if the man/איש does not want [to marry his brother’s widow,” therefore a male who is a minor does not perform Halitzah, but a woman, who is not written in the portion other than as (Deuteronomy 25:7): “his brother’s widow/יבמתו” – whether she is an adult or whether a child, performs Halitzah or engages in levirate marriage. It comes to teach us that if she produces/brings forth two [pubic] hairs, it is so, but if not, it is not so. What is the reason? That we make an analogy between a woman to a man.
+וכן תינוק שהביא שתי שערות – after thirteen years and one day. And we establish twelve years for a female and thirteen for a male, is not a definitive sign, but rather an estimation/mark.
+וראוי להיות בן סורר ומורה משיביא שתי שערות עד שיקיף זקן התחתון – but prior to his bringing forth two [pubic] hairs, he is not liable for punishment. But after he has grown an encircling beard, he is worthy of giving birth (i.e., engaging in sexual intercourse for purposes of reproduction) and the All-Merciful stated (Deuteronomy 21:18): “If a man has [a wayward and defiant] son/בן,” but not one worthy of being a father.
+התחתון ולא העליון – meaning to say, which encircling beard did they mention, with the one of the bottom, but not the one of the top (i.e., the beard of the face).
+עד שירבה השחור (until the dark [hair] predominates) – that this place becomes darkened from man hairs. And the legal decision is, that the daughter may [express] refusal until she is twelve years of age and one day. But after this time, if she brought forth signs [of her young womanhood], she is not able to refuse. But if she did not bring forth signs, she can continue to refuse and even until she is twenty-years of age and she will demonstrate signs in her of being a sexually undeveloped woman. But these words [apply] when he did not come upon her [sexually] when she was twelve-years and one-day old, but if he came upon her after this time, she is not able to refuse any longer. But even though signs of [her womanhood] had not appeared in her, we are concerned that perhaps she brought forth the two [pubic] hairs and they fell off.
+
+Mishnah 12
+
+שתי שערות האמורות בפרה – for we hold (Tractate Parah, Chapter 2, Mishnah 5) that two black hairs invalidate her (i.e., the Red Heifer).
+ובנגעים – a white hair, for we hold in the Torah of the Priests (The Midrash Halakha of Sifra) (see also Tractate Negaim, Chapter 4, Mishnah 4) that the minimum limitation [of the word] שער/hair is [at least] two.
+האמורות בכל מקום – regarding a young male child and a young female child.
+לקרוץ (to cut, make an incision) - to hold a bit.
+שיהו ניטלות בזוג – of scissors, this is the greater measure. And the Halakha is according to all of them for stringency, and when it is cut with a fingernail, it is the smallest measure of all of them, but she does not complain, lest she is an adult woman, but regarding Halitzah, she does not engage in it, until there is the greatest measure of all of them (see Talmud Niddah 52b).
+
+Mishnah 13
+
+הרואה כתם (she sees a dark-red stain [on her clothing or body as an indication of uncleanness]) – that she found a drop of blood on her garment.
+הרי זו מקולקלת (she is disarrayed) – she doesn’t know an opening to her menstruating to know when will begin the eleven days that are between one Niddah and the next one (the days of protracted menstruation/flux), for she doesn’t know when it appears.
+וחוששת משום זוב -if the three days of [consecutive] blood flow have passed from when she wore this garment, and she found upon it a large blood stain the measure of three pounded beans and more, meaning to say, a bit more than three pounded beans, they were doubtful that perhaps each one of them came on one day, and it would be from doubt a large protracted menstruation/flux, and even though there were found in one place.
+וחכמים אומרים אין בכתמים משום זוב (bloodstains are not subject [to the laws of uncleanness] because of Zivah) – In the Gemara (Tractate Niddah 52b) it establishes the matter of the Sages here, as an individual opinion, and stated that it is [the statement] of Rabbi Hanina ben Antigonos. But Rabbi Hanina ben Antigonos admits that if she wore three dresses for girls on three days of her days of flux/protracted menstruation, a dress per day, and she found on each of them a blood stain, that she worries about flux. But one does not have to say that if she saw two days of blood from her body, but on the third day wore a dress that was examined for her and she found on it a blood stain, that it is obvious that she worries about protracted menstruation/flux. But it is not disputed that Rabbi Hanina ben Antigonos is the “Sages” of our Mishnah, other than when she wears one dress for three days from the days of her protracted menstruation/flux and at the end found a large bloodstain the measurement of three pounded beans and more in one place, or even in three [different] places, for he holds that in this case she is not concerned/worried about protracted menstruation, since she did not have blood stains on three dresses. But Rabbi Meir and the Rabbis dispute upon him, holding, that when she found the measurement of three pounded beans and more on one dress, whether in one place or whether in three places, she worries about protracted menstruation/flux. But the Halakha is not according to Rabbi Hanina ben Antigonos.
+
+Mishnah 14
+
+הרואה יום אחד עשר – which is at the end of the days of protracted menstruation/flux and on the morrow begins the days of Niddah.
+בין השמשות – it is doubtfully day which is the blood of protracted menstruation/flux, doubtfully the night and the beginning of Niddah.
+תחלת נדה וסוף נדה – in the Gemara (Tractate Niddah 53b) it explains that this is what it teaches: the beginning of Niddah and the conclusion of the days of protracted menstruation/flux. But on the seventh day of her menstruation/Niddah and the beginning of her protracted menstruation/flux. That is to say, at twilight of the eleven [days], if it is night, it is the appearance of the beginning of Niddah, but if it is day time, the blood is the blood of the end of flux. But if she say it (i.e., blood) two days prior to this, she worries because of flux. And similarly, if she saw it (i.e., blood) on the seventh day of her Niddah at twilight, we are doubtful also, if it is night, for the blood is the blood of the beginning of flux/protracted menstruation, but if she saw it two days afterwards she worries because of flux. But if it is day time, her seeing it [i.e., blood) is the end of the days of Niddah/menstruation , and even though she sees [blood] two days afterwards it is not flux.
+יום ארבעים לזכר ויום שמונים לנקבה. בין השמשות לכולן – meaning to say on which of these that she should see [blood] at twilight, it is doubtful that it is [ritually] impure blood and doubtful if it is pure/clean blood,, but if she sees [blood] two other days outside of this, it is blood of protracted menstruation/flux from doubt, and she brings a sacrifice which is not consumed, for all who err bring a sacrifice and it is not consumed.
+השוטות (the foolish) – to the foolish who do not know when are the days of Niddah/menstruation and when are the days of flux, they are fools.
+עד שאתם מתקנים את השוטות – these foolish women who saw [blood] at the doubtful time period.
+בואו ותקנו את הפקחות = that see [blood] at the certain hour and they need repair and to explain/separate the days of their watchfulness and their [days of] sexual intercourse, as for example these that we brought in the Baraita (Tractate Niddah 54a): She who sees [blood] one day is [ritually] impure and one day pure all of her days, and she always sees [blood] during the day but not at night, she engages in sexual intercourse on the eight day from when she saw [blood] for the first time, for she is pure, for behold that on the seventh [day] in the evening she immersed [in the Mikveh] and she didn’t see [blood] until the ninth day, therefore, she engages in sexual intercourse the complete eighth day night and day and the night afterwards which is the morning of the ninth day. And she engages in sexual intercourse for four nights out of eighteen days of her first sighting [of blood], for behold this woman will not be ever be a woman with flux/protracted menstruation, since she doesn’t see [blood] for three consecutive [days]. But when she sees [blood] on the ninth [day], she would observe the tenth [day in abstinence from sexual intercourse] and engage in sexual intercourse at night. And then she would see [blood] on the eleventh [day], and would observe the twelfth [day in abstinence from sexual intercourse] and then engage in sexual intercourse at night, that is two. And she would see [blood] on the thirteenth [day] and observe the fourteenth [day in abstinence from sexual intercourse] and engage in sexual intercourse at night, that is three [days]. And then she would see [blood] on the fifteenth [day] and she would observe the sixteenth [day in abstinence from sexual intercourse] and engage in sexual intercourse in the evening, that is four [days]. And on the seventeenth [day] she would see [blood], and she would observe the eighteenth [day in abstinence from sexual intercourse], behold the eighteen days have been completed and she engaged in sexual intercourse for only four nights. Except for the eighth day and its night, the last act of sexual intercourse is not within the eighteen [days]. And on the morrow on the nineteenth [day], when she sees [blood], this is the beginning of her Niddah/menstrual cycle, for the eleven days between one menstrual period and the other have been completed, and she returns to her count as we have stated. But there is more that requires amendment for the days of their sexual relations, and all of it is brought in the Baraita (Tractate Niddah 54a) in the Gemara in our chapter.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+דם נדה. מטמאין לחין – as it is written (Leviticus 15:33): “And concerning her who is in menstrual infirmity, [and concerning anyone, male or female, who has a discharge, and concerning a man who lies with an impure woman],” just as a male has flux from her is impure like her, and at the time he has a flux, it is moist.
+ומטמאין יבשין – as it is written (Leviticus 15:19): “[When a woman has a discharge], her discharge being blood from her body, [she shall remain in menstrual impurity seven days],” he will be in his condition/status , and even though it dried up.
+ובשר המת – it defiles dry, as it is written (Numbers 19:16 -the printed text errs in mentioning chapter 12): “or human bone,” a person is similar to a bone; just as a bone [defiles] when dry, also the flesh [of a dead person] defiles when dry.
+והניע (the phlegm) -soft spittle that comes out through shaking. But I heard, secretion that descends from the nose. But they are from the discharges of the man with a flux/gonorrhea which are the primary sources of [ritual] impurity.
+והשרץ – as it is written (Leviticus 11:31): “whoever touches them when they are dead [shall be impure until evening],” like they are dead, that is, when they are moist as they were at the time of their death. But all the time that the spinal column exists and the bones are attached to the spinal column, since its form is recognized, it is considered as moist.
+והנבלה – as it is written (Numbers 19:14): “[This is the ritual:] When a person dies [in a tent],” similar to death.
+והשכבת זרע – that it needs to be appropriate to emit semen.
+מטמאין לחין ואין מטמאין יבשין – the flux [of someone with gonorrhea] defiles moist but not dry, as it is written (Leviticus 15:3): “[The impurity from his discharge shall mean the following ] whether his member runs with the discharge [or is stopped up so that there is no discharge],” it is similar to discharge/spittle which is moist. It is like (I Samuel 21:14): “and let his saliva run down his beard.”
+והניע והרוק – as it is written (Leviticus 15:8): “If one with a discharge spits [on one who is pure],” and at the time that he spits, it is moist.
+וכמה היא שירייתן, (and how long must they be soaked?) – that let us say, it retracts in this measurement that they are moist [once again].
+בפורשים מעת לעת – but if more hot water is needed, or more than an astronomical period of twenty-four hours, they are dry (see Talmud Niddah 58a).
+ר' יוסי אומר בשר המת יבש – it is pure from defiling with an olive’s bulk. But it defiles a mass of earth from a grave containing a spoonful of parts of a decayed human body which causes uncleanness. But the Halakha is not according to Rabbi Yossi (see also Tractate Ahilot, Chapter 2, Mishnah 1).
+
+Mishnah 2
+
+מטמא למפרע – all of the pure things that were found in the alleyway [are considered] the private domain concerning [ritual] impurity, and where there is a doubt, it is impure.
+או עד שעת כיבוד – because it is the presumption that the Children of Israel (i.e., Jews) examine their alleyways at the time that they are cleaning, and if there had been creeping thing there, he would see it.
+וכן כתם שנמצא בחלוק מטמא למפרע – all of the purities that the woman made from the day of . not those that were prior to washing, because it is the presumption that the daughters of Israel examine their garments at the time of their being washed (see Tractate Niddah 58b).
+היבש מטמא למפרע – until the time of sweeping. For it is possible to state that after the sweeping it fell.
+אבל הלח אינו מטמא למפרע – but until the time that we are able to state that if if fell on that day it is still able to now be moist. But not until the hour of sweeping, if it is a long time, for it is moist, and if from that time it fell, it became dry. And especially with a creeping thing that Rabbi Shimon disputes between moist and dry. But regarding a bloodstain, even moist defiles retroactively until the hour of washing, for one can say that it was dry and water fell upon it. But regarding a creeping thing, one cannot state this, for if blood were to fall upon it, it would have been dismembered (see Tractate Niddah 56b).
+
+Mishnah 3
+
+כל הבאים מרקם – (see Tractate Gittin, Chapter 1, Mishnayot 1-2) – that they are heathens and their blood is pure. But even though the Rabbis decreed on the heathens that they would be like those with gonorrhea/flux for all their matters, they did not make this decree on their bloodstains.
+מרקם – between Kadesh and Shur, and we translate in Aramaic: between Rekem and Hagra (a town and province in the desert of Shur).
+שהן גרים- and their blood is impure.
+וטועים – meaning to say, that they are not that chaste/modest, and they don’t hide their bloodstains. Therefore, we are concerned lest the bloodstains of women [indicate] that they are menstruating/Niddah.
+הבאים מבין הגויים טהורים- that the Rabbis did not decree on their bloodstains, since their blood is certainly pure from the Torah.
+מבין ישראל ומבין הכותים ר' מאיר מטמא - Our Mishnah is deficient and should be read as follows: From those among the Israelites and the Cutheans are unclean/impure, for Cutheans are true converts and their blood is unclean/impure. Bloodstains that are found in the cities of Israel, that is in an open place are pure, for they are not suspected on their bloodstains and they certainly are reserved/private. Those that are found in Cuthean cities – Rabbi Meir defiles as the Cutheans were suspect on their bloodstains. But the Sages declare pure, for they were not suspected on their bloodstains and were modest/reserved, and we attach/assign this bloodstain to the blood of a wild beast or animal, for if it had been the blood of a menstruating woman, it would not be found in an open/revealed place, for they also are modest/refined like Israel. And the Halakha was already decided for at this time period, they (i.e., the Rabbis) decreed regarding the Cutheans to be considered as heathens for all their matters, and their bloodstains are pure like the bloodstains of heathens.
+
+Mishnah 4
+
+בכל מקום – in an Israelite place.
+טהורים – that their presumption is that they are not from the blood of a menstruating woman/Niddah, for they are modest/chaste.
+בית הטומאות – the room that the woman use during the days of their menstruation.
+קוברין שם – according to hour, in order that they can remove them for another time. And because we don’t know if they removed them or not, they defile in the tent through overshadowing.
+
+Mishnah 5
+
+מאמנים לומר קברנו - for defilement by the dead is from the Torah. And for example, that a Cuthean priest stands there with heave-offering in his hand and consumes it, that we don’t have to be concerned that perhaps it is impure heave-offering. But without this they are not believed, for they lack (Leviticus 19:14): “or place a stumbling-block before the blind,” and they don’t care if we end up sinning through their mouths.
+אם בכרה – and that we see [him] working and shearing it (i.e., the cattle), for if he didn’t know that it is not a firstling, he didn’t transgress that which is in the Torah, as it is written (Deuteronomy 15:19): “you must not work your firstling ox or shear your firstling sheep.”
+נאמנים על ציון קברות – to put up a mark to indicate the place of the grave and we rely on them and even though it is from the Rabbis, since it is written, we are careful, as it is written (Ezekiel 39:15): “any one of them who sees a human bone shall erect a marker beside it.”
+לא על הסככות – a tree (with a seat of uncleanness on one of its boughs throwing a shadow (forming a tent) over the ground and its branches/foliage are separated and it is known that there is definitely a grave under one of the tents, but it is not known which it is, and a Cuthean comes and testifies on one that this is pure, he is not believed, because he is not concerned with that which is doubtful.
+ולא על הפרעות – large protruding stones from the fence and a grave is under one of them and we don’t know which of them, and a Cuthean comes and testifies on part of them that they are pure.
+אינו נאמן – because he is not concerned about something doubtful.
+בית הפרס (an area in which uncertainty exists concerning the location of a grave or a corpse)- a field in which a grave is plowed there. And all one hundred cubits surrounding the grave the Rabbis established as having the presumption of [ritual] impurity, lest perhaps the plough rolled and dragged a bone like the size of a barley from the corpse. And [the word] פרס is the language of split and broken, that the bones of the dead person were split there. And from others I heard, that on account of the fact that feet of human beings are prevented from walking there because of the defilement.
+זה הכלל – to include the [Sabbath] limits and wine poured as a libation/יין נסך. For a Cuthean is not believed to state that the Sabbath limit extends to here, for the [Sabbath] limits are Rabbinic [ordinances] and the Cutheans do not hold by them. And similarly, they are not believed on wine poured as a libation, for they are not careful from contact with a heathen. And all of these things were not stated other than during the early generations, but at this time, they are considered as heathens for all their matters.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+הרואה כתם. כנגד בית התורפה (A woman who sees a bloodstain, corresponding to her pudenda) – place of nakedness/lewdness..
+טמאה - for one cans ay that the blood from that place fell.
+על עקבה – that at times that by chance and it touched that place.
+ועל ראש גודלה – that while she stepped, it happened to be that the big toe that is on her foot was under that place and blood dripped upon it.
+על שוקה ועל פרסותיה מבפנים טמאה (on her thigh or on her foot) – when a person stands and fastens his legs and thighs one to the other, all that is attached one with the other from them is called “on the inside.”
+מבחוץ – from here and from there.
+ועל הצדדין – behind the thigh all of their height corresponding to the ankle, and in front of it all its high corresponding to the leg, are called “the sides.”
+
+אם מגיע כנגד בית התורפה – as for example, that it (i.e., the bloodstain) is found at the top of the sleeve near the hand, that sometimes she stretches them from the arm and it correspondingly falls corresponding downwards.
+ואם לאו – that it does not correspond with the pudenda, as for example, that it (i.e., the bloodstain) is found near the shoulders.
+שהוא חוזר – sometimes that the top of he garment is reversed opposite her face below.
+וכן בפוליון (and similarly a pallium/a sheet worn as a cloak and used for a bed-cover) -towel/apron that she covers herself with.
+
+Mishnah 2
+
+ותולה (she hangs it/blames it) – the bloodstain that she found.
+בכל דבר שהיא יכולה לתלות – to state that it (i.e., the bloodstain) was not from here.
+מאכולת (louse) – vermin.
+עד כמה הוא תולה – with the blood of a louse/vermin.
+עד כגריס (the size of a bean/split bean) – but more than this, the blood of a louse is not that great. And in this, however, she blames, and even though she didn’t know that she killed it. But Rabbi Hanina [ben Antigonos] disputes the first Tanna/teacher who stated, that yes (i.e., she may place the blame upon it), if she killed it, but not, if she didn’t. But the Halakha is not according to Rabbi Hanina ben Antigonos.
+ותולה בבנה ובבעלה – that lie next to her, if they have a wound, to state that this bloodstain was from them.
+ואם יש בה מכה – that the skin/membrane lifted off [the wound].
+והיא יכולה להתגלע (and she is able to scratch it open) – to be revealed. From the language (Proverbs 17:14): “Before a dispute flares up/לפני התגלע הריב [drop it]," that is to say, that he should the skin/membrane and peel it and the wound will be revealed and blood comes out from it, she may blame it (i.e., rely upon it).
+
+Mishnah 3
+
+דם ולא כתם – but it is the Sages who decreed on the bloodstains, therefore, we follow them for a lenient ruling.
+
+Mishnah 4
+
+עד שהוא נתון תחת הכר – the clothing that uses to clean/wipe herself at the time of sexual intercourse is called a “testing or examining rag”/piece of cloth used by women for ascertaining their condition of cleanness or uncleanness
+דם עגול טהור – for it is the blood of a louse.
+משוך טמא – but if it is an elongated drop, it is impure, for the presumption is that it (i.e., the bloodstain) is from it, and at the time that she wiped herself, she blames this blood on the examining rag.
+דברי ר' אליעזר בר ר' צדוק – and such is the Halakha.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+האשה שהיא עושה צרכיה - urinates.
+אם עומדת טמאה – since we say that urine that returns to the interior of the womb [from where the menses are discharged] and blood comes from the interior of the womb together.
+יושבת טהורה – In the Gemara (Tractate Niddah 59b in the words of Rabbi Abba) we establish that while she is siting on the edge of the bowl/basin and the urine splashes/brings forth an uninterrupted jet into it with power, but there is no path for the blood of the interior of the womb to go out with the urine, but if after the water has stopped, this blood comes from the interior of the womb, the blood was not found within the bowl /basin, but on the edge, for the blood that comes from the interior of the womb flows gently/comes down slowly and does not splash/bring forth an uninterrupted jet, but this blood that is found within the bowl/basin perforce comes from the place of the urine and there is a force there, but not from the interior of the womb. But while she is standing at the edge of the basin and splashes an uninterrupted jet within the bowl, it was not possible to straighten her up, for when she is standing it is impossible for her to splash/bring forth an uninterrupted jet, for this reason it was necessary for the Tanna/teacher [of the Mishnah] to hold [the tradition] of “sitting.”
+רבי יוסי אומר בין כך ובין כך טהורה – and the Halakha is according to Rabbi Yossi.
+
+Mishnah 2
+
+שעשו צרכיהם – that they urinated.
+רבי יוסי מטהר – for even for a woman alone for which there is only one doubt, that is the doubt of whether it (i.e., the blood) comes from the interior of the womb or whether it comes from the place of the urine, Rabbi Yossi declares her pure above (see previous Mishnah), and all the more so if here if it comes from a man. But the Tanna/teacher here does not repeat that Rabbi Yossi declares her pure but rather to teach us from an extraneous Mishnah that even ab initio, Rabbi Yossi declares pure a woman who performed her needs (i.e., urination) and saw blood, that she should occupy herself in purity, and not state specifically that post-facto Rabbi Yossi declares her to maintain her purity that she was engaged with, but ab initio we state that she is not occupied in purity, this comes to teach us that the opposite is true.
+ר' שמעון מטמא – even here where there is a compound uncertainty, as the reason is taught.
+שחזקת דמים מן האשה – and above (i.e., in the previous Mishnah), we determined that the Halakha is according to Rabbi Yossi who declares her to be pure with one doubt, and all the more so here when there is a compound uncertainty.
+
+Mishnah 3
+
+השאילה חלוקה – and afterwards she herself wore it and found upon it a bloodstain.
+לנכרית או לנדה – to a heathen woman that she sees blood, that she is an adult and we knew about her that she had already seen it (i.e., blood), similar to a menstruating woman/Niddah.
+הרי זו תולה בה – but she [herself] is pure. For since she (i.e., the woman who had borrowed it) was a menstruating woman, it did not put her into disarray at all. And a heathen woman also is impure and she receives blame for it. But an Israelite is pure that borrowed a garment from her pure female friend, and afterwards, her friend wore it, both of them are impure, as it is taught [further on in our Mishnah]: three women, etc. for since if she had not blamed it, it would disarray/upset her, for what good is something that upsets this one (i.e., woman) more than that one?
+של אבן – that is not susceptible to receive [ritual] impurity. But the bench [that we are speaking of] in the first clause [of the Mishnah] is made of wood and it is appropriate to be defiled through the sitting of a person with gonorrhea or the menstruating woman.
+אין מקבל כתמים – meaning to say that they (i.e., the Rabbis) did not make a decree on the bloodstains that are found on it. And the reason of Rabbi Nehemiah, as it is written (Isaiah 3:26): “[And her gates shall lament and mourn,] And she shall be emptied, shall sit on the ground/ונקתה לארץ תשב (see also Lamentations 2:8), since she sat on the ground that is not susceptible to receive [ritual] uncleanness, she shall be emptied/cleaned. And the same law applies to all things that are not susceptible to receive [ritual] uncleanness. And similarly, if she sat in connection with an earthenware utensil, that is not susceptible to receive [ritual] uncleanness from the outside (see Tractate Niddah 60b), or on a patch/strip of cloth that lacks three [handbreadths] by three [handbreadths] that is not susceptible to receive [ritual] uncleanness, in all of these, they (i.e., the Sages) did not decree on bloodstains that are found on them. And the Halakha is according to Rabbi Nehemiah.
+
+Mishnah 4
+
+ותולות זו בזו – that if the one [who saw blood] was pregnant, she blames the blood on the one who is not pregnant, and she is pure.
+ואם לא היו ראויות – as for example that all of them were pregnant or all of them were nursing mothers, all of them are impure as if they are apt to see [blood], for nevertheless, blood fell from between them.
+
+Mishnah 5
+
+תחת הפנימית – the one [woman] of the side where the wall is called the “inside,” and the “outer” is called to that one of the side through the path of ascending to the bed. And that which the Tanna/teacher [of the Mishnah] distinguishes here between that which is found underneath the “inside” to that found underneath the “outside,” for above (in the previous Mishnah) where it is taught, “and if blood is found under one of them, all of them are impure,” he doesn’t distinguish between that found underneath the “inside” and that found underneath the “outside,” it explains in the Gemara (Tractate Niddah 61a) that above we are speaking when they are in close contact and attached together. Therefore, one can doubt about the “outer” one even when the blood is found underneath the “inside” one.
+אימתי -that they said that [if the blood] is found underneath the “outer” one, the “inner” one is pure.
+בזמן שעברו דרך מרגלות המטה (bottom part of bedstead) – and the “inner” one did not pass on the place of finding blood.
+אבל עברו שלשתן דברך עליה – that they are treading and passing over the [area of] the “outer” one.
+כולן טמאות – and even the “inner” one, for perhaps when the “inner” one passed through there, it (i.e., the blood) fell from her.
+לגל טמא (a defiled heap) – that there was an olive’s bulk from the dead person’s corpse there.
+עד שמגיע לסלע או לבתולה – virgin soil. If he didn’t find it, the heap is pure. For I could say that a raven came and took the defiling thing. But here, when all three of them examined themselves and found themselves to be pure, the Rabbis agree with Rabbi Meir that all of them are impure, for this blood, from where did it come? Perforce it is from one of them. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+שבעה סממנין מעבירין על הכתם (seven substances they pass over the bloodstain) – for the blood is not nullified until all of them pass over it.
+רוק תפל ומי גריסין (tasteless spit and water from boiled grits) – It explains them further on (see Mishnah 7) in our Mishnah.
+נתר – ALUM in the foreign language. And it is kind of soil that is bright. And in Arabic we call it SHIB.
+בורית (a sort of soap) – a kind of plant that cleans and purifies.
+קמוניא (Cimolian earth, a clay used in cleaning clothes and also in medicine) – a grass that we dry it and grind it and clean the hands in its dirt to remove the evil smell. And in the language of the Gemara “pull and stick in”/release the debtor and seize the guarantor (see Tractate Shabbat 90a and Tractate Niddah 62a and Tractate Shabbat, Chapter 9, Mishnah 5) – a popular name for Cimolia.
+אשלג (a kind of alkali, or mineral used as a soap)– it was not explained to me.
+הטבילו – the cloth that has the bloodstain prior to passing over it these substances.
+הרי זה צבע – for if it were blood, it would pass away.
+שדיחה (that it faded) – that it changed from its redness.
+
+Mishnah 7
+
+שלא טעם כלום מבערב – all that entire night., that is insipid without taste. And he who slept from the last midnight of the night until the morning. And until three hours of the day, he is called tasteless spit regarding this matter. But if he woke up and taught his lesson, it is not tasteless spit.
+לעיסת גריסין של פול חלוקת נפש (a chewed mass of grist of beans split to the core) – that the food is separated from the shell, chewed for a mass of grist of beans and they pass it over the bloodstain.
+שהחמיצו (urine that has fermented) – that has decayed. And how much is their fermentation? A bit for three days.
+וצריך לכסכס (to scour) – to scrub three times over each and every substance, in the manner of laundering clothing that it folds over one side with the other and rubs/brushes them.
+כסדרן – in the manner that is taught here.
+לא עשה ולא כלום – neither to examine nor to abolish/undo.
+
+Mishnah 8
+
+כל אשה שיש לה וסת דיה שעתה – above in the first chapter [Mishnah 1] this is taught (and also in Tractate Eduyot, Chapter 1, Mishnah 1), but there we are speaking of regular dates of menstruation as for example from the fifteenth day [of one month] to the fifteen day [of the next month], or from [the first day of] the month to [the first day] of the month, but here we are speaking of regular premonitory symptoms of approaching menstruation that are in her body, for whenever that these symptoms will appear in her, it is customary to see them, but there is no fixed time to see them.
+מפהקת (open the mouth/yawn) – there are those who interpret/explain that she opens her mouth with all of her strength, ALTHAREI in the foreign tongue, and there are those who explain/interpret that she stretches out her arms and body, ASHTARNE KALAR in the foreign language.
+בפי כרסה (at the opening of her stomach)- corresponding to her navel.
+שפולי מעיה (lower part of the abdomen) – the womb.
+ושופעת– The Gemara (Tractate Niddah 63b) explains that she discharges impure blood within pure blood, as for example, that she is used to seeing pure blood initially, that is blood that is not from the five [kinds] of impure blood (see Tractate Niddah, Chapter 2, Mishnah 6 for the impure types of blood), and afterwards the impure blood And this also is a fixed period. And whenever she sees impure blood after pure blood, her set time is sufficient for her.
+צמרמורת (feverish flushes) – it is the language of (Psalms 119:120): “My flesh creeps from fear of You;/סמר מפחדך בשרי [I am in awe of your rulings].” ARITZMINT in the foreign tongue.
+אוחזין אותה – she is trained to be at every time that she sees (i.e., experiences) this.
+וכן כיוצא בהן – from the rest of the signs that the women who sees blood are turned to be like this, as for example, that her head is heavy upon her, or that trembling or shaking grabs hold of her, or pain in the heart, and similar kinds of things. If she established [the presence of the one of these token symbols of her period] three times, this is a fixed period.
+
+Mishnah 9
+
+היתה למודה להיות רואה בתחלת הוסות – that are in her body. As for example, at the beginning of the sneezing and the yawning and similar things.
+אף ימים ושעות וסתות – the hours are also fixed periods. And we follow after them. For if she was accustomed to see [signs] from the twentieth day [of the month] to the twentieth day [of the month] and from the sixth hour to the sixth hour, she is permitted to engage in sexual relations on the twentieth day [of the month] until the sixth hour, but she worries/suspects only at the sixth hour. If the sixth hour passed and she didn’t see [any signs], she is permitted to engage in sexual relations all that entire day.
+היתה למודה להיות רואה עם הנץ החמה – the conclusion of this matter of Rabbi Yossi.
+אינה אסורה אלא עם הנץ החמה – but all night she engages in sexual relations. But if sunrise had passed and she didn’t see [any signs], she engages in sexual relations the entire day, for especially the hour of her period is when she worries, but not further.
+רבי יהודה אומר כל היום שלה – that is to say, she is permitted to engage in sexual relations all throughout the day, from when sunrise had passed and she didn’t see [any signs], but the entire night that is prior to sunrise of her period, she is forbidden to engage in sexual relations. But with sunrise, as it is taught, that is that she is used to seeing sat the end of the night prior to the arrival of the beginning of the day, but we prohibit her [from sexual relations] the entire time of her period. It is found that she is prohibited all the night which is the time of her period. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 10
+
+ושאינה מיטהרת מן הוסת – that stopped from her, that one should not be concerned about it.
+
+Mishnah 11
+
+יש גפן שיינה אדם ויש גפן שיינה שחור – such as that there is a woman that her blood is red, there is a woman whose blood is black.
+כך גפן יש בה יין – every woman has blood of menstruation and blood of virginity.
+ושאין בה הרי זה דורקטי (a woman who has no menstruation – also grape used for dessert -fit only for eating) – [the word is made up of two words]: דור קטוע/a cut-off race (bound to die out – see Tractate Niddah 64b), meaning to say, cut off from [bearing] children, barren, who does not give birth.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+תינוקת. נותנין לה ארבעה לילות – and even if she sees [blood], we state that it is blood of virginity and pure.
+עד שתיה המכה – that the wound of [the first] sexual intercourse will be cured. And all the while that the blood flows gently from her while she stands, but when she sits it (i.e., the blood) does not flow gently, or it flows gently when she is sitting on top of something hard, but when she sits on something soft, as for example, on top of pillows and cushions, it is known that the wound [from her first sexual intercourse] has not healed, and on account of the blood of virginity the blood came. But if the blood flows gently whether she stands or whether she sits or whether she is sits on a soft thing or whether she sits on a hard thing, this is not blood of the wound but rather menstrual blood.
+הגיע זמנה לראות – but she didn’t see it (i.e., blood) and she got married.
+עד מוצאי שבת ארהעה לילות – for she got married on Wednesday (see Tractate Ketubot, Chapter 1, Mishnah 1), for a virgin gets married on Wednesday and has intercourse on the night of [the beginning of] Thursday.
+בעילת מצוה the first act of marital duty/the first act of coition.
+כל הלילה כולה = and even if he has sexual intercourse/performs his marital duty [with her] many times. And all these things are in the early generations only, but after the stringency spread that the daughters of Israel placed upon themselves that even if they see a drop of blood like a mustard seed, they sit upon it (i.e., and not engage in sexual intercourse) for seven clean [days], anyone who marries a virgin woman even a minor whose time had not yet come to see [blood] and she had never seen it (i.e., blood), after he (i.e., the husband) performed his marital duty [for the first time], he is not permitted to come upon her [for another act of sexual intercourse] until she counts seven clean [days] after the bleeding stops, according to the law of other women who see blood.
+
+Mishnah 2
+
+לא הפרישה – she did not examine herself to separate/abstain [from sexual intercourse] in [ritual] purity.
+ולאחר ימים – after she had immersed [in a Mikveh] on the eighth night.
+הרי זו בחזקת טהורה – on the days that are between her ritual immersion and her finding defilement , and those pure things that she came in [physical] contact with are pure, that I could say now that she sees.
+המטמאה מעת לעת – this refers to the first clause [of the Mishnah], as it states, “and after some days she examined herself and found herself unclean, she is in the presumption of purity, but she defiles from one astronomical period of twenty-four hours [to the previous twenty-four hours] of this sighting [of blood] or from one examination to a previous examination.
+אפילו בשניה לנדתה – she examined [herself] in the morning and found herself to be pure, but at twilight she did not mark her separation [and examine herself], and at the conclusion of the seventh [day] she immersed [in a Mikvah], but after some days, she examined herself and found that she is impure, this was until now in the presumption of being pure. And there are three disputes in this matter: According to the first Tanna/teacher [of the Mishnah], her examination in the morning of the seventh [day] is what makes her pure, but not on the second day of her menstruation. And according to Rabbi Yehuda even her examination in the morning of the seventh [day] does not purify her until she separates herself at twilight. But according to the Rabbis, even on the second [day], for since [the bleeding] stopped, it stopped. And especially on the second [day] is when the Rabbis declare her pure, but on the first [day] she found herself to be pure and she didn’t examine herself further, and immersed on the night of the eighth [day] and engaged in purity, and afterwards found herself to be impure, the Rabbis do not make her pure, because on the first day, she is under the presumption of being an open source (see Talmud Niddah 68b), and because of this it is taught [in the Mishnah]: “and even [if she examined herself] on the second day of her menstrual period” specifically, but not on the first. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+הזב והזבה – who are required to count seven clean [days] and they ceased from their sightings [of blood] and began o count, and they counted on the first [day] and on the seventh [day], etc.
+אין להם אלא יום הראשון ושביעי בלבד- - [according to Rabbi Yehoshua], and they need to count another five clean days, in order to complete the seven [clean days].
+ר' עקיבא אומר אין להם אלא שביעי – lest they saw [blood during the days] in-between and it nullified their first count. But the Halakha is according to Rabbi Eliezer [that they are under the presumption of ritual purity – when examining only on the first and seventh days].
+
+Mishnah 4
+
+מטמאים במשא – The Gemara (Tractate Niddah 69b) raises an objection: Does not every corpse convey uncleanness through carrying (i.e., why did the Mishnah restrict to only the cases mentioned)? But rather, carriage means through a stone used for closing a pit (i.e., the corpse was put on a closing – immovable-stone). That is to say, a large and heavy stone that is not carried. But if it (i.e., the stone) is placed upon utensils and the corpse is upon it, this is not carrying, for appropriate to be carried with it, and the rest of the corpses do not defile but thee define according to the Rabbis. For since according to the Torah, when a living person [who is impure] defiles with a stone used for closing a pit for they defile while sitting anything that is underneath them, they [the Rabbis for those individuals after death] decreed lest they faint and it is similar to death, but if one should say that a dead person with gonorrhea does not defile, a living person with gonorrhea who faints would lead to defiling.
+עד שימוק הבשר – that from now, the person is certainly dead.
+נכרי שמת – even though while he is alive, he is like a person with gonorrhea for -all matters and defiles with a stone used for closing a pit, once he dies, he is pure from defiling with a stone used for closing a pit, for the defilement of flux is upon him while alive, but [his defilement] is only from the words of the Scribes.
+כל הנשים- they are under the presumption of being menstruant women, and we immerse utensils that were upon them near the time that their souls departed even though they didn’t touch them after death. Because at first they would immerse utensils that are upon all menstruant women that died, but the living menstruant women were embarrassed, for even in their deaths they were different from other women, [the Rabbis] enacted that they would immerse that which is upon all women, because of the honor of the living menstruating women.
+ובית הלל אומרים אין נדה שלא שמנצה נדה – The School of Hillel does not hold by this enactment.
+
+Mishnah 5
+
+מטמאה משום כתם – [the bloodstain] of menstrual blood with a little bit, for if it was because of defilement with the dead , it does not defile other than with a quarter [of a LOG] (See also Tractate Ohalot, Chapter 2, Mishnah 2 – where it states: “A quarter LOG of blood and a quarter-LOG of blood that flows from a person at the time of his death or afterward/דם תבוסה which is a primary source of ritual impurity, even though it is possible that some of the blood flowed from the body before death).
+ומטמאה באוהל – if all of the one-quarter [of a LOG] is together.
+שמטמא משום כתם = with a little bit, that it was uprooted/detached from [the body after death] while living. But the Halakha is not according to Rabbi Yehuda nor according to Rabbi Yossi. Therefore, it doesn’t make a difference if she was sitting on the travailing chair [when she died] or regarding other dead women, all of them defile because of a bloodstain and defile through overshadowing in a tent.
+
+Mishnah 6
+
+מערה למים לפסח (to pour water from vessel to vessel for purposes – to wash the Passover meat without touching the water) – from one vessel to another to wash/rinse in it the Passover meat, but she does not touch/come in contact with the water, as she is [considered] a טבולת יום/the period following immersion in a ritual bath and the nightfall, who immersed at the conclusion of two weeks [following the birth of a baby girl] but she does not have הערב שמש/her “sunset” until the eightieth day (i.e., sixty-six days after the first fourteen days have been completed) which is immediately prior to her bringing of the atonement offering and Scripture made her as one who immersed herself that day, as it is written (Leviticus 12:4): “[She shall remain in a state of blood purification for thirty-three days:] she shall not touch any consecrated thing, [nor enter in the sanctuary until her period of purification - sixty-six days for the birth of a girl -see the next verse – is completed].” And we hold that “any consecrated thing/בכל קודש [לא תגע] “ includes the heave-offering (if her husband is a Kohen) , and a person who is in this period between immersion and “nightfall,” is considered [as being in the status of] שני/second degree ritual impurity [as a result of contact with first degree ritual impurity status], so that when she pours [water from one vessel to another] she does not touch the water, but only the utensil [itself], and a person of second degree ritual impurity does not defile a utensil, but she cannot come in contact with the water, for since they are used to rinse the Passover sacrificial meat, for non-sacrificial meat that was prepared through the sanctification of something holy is considered like it is holy. {Note: If this woman touched heave-offering/Terumah, she would make the heave-offering something with a third degree of ritual impurity.)
+חזרו לומר – a person who immersed him/herself that day/טבול יום – his/her law is like someone who came in contact/touched someone who is unclean with corpse uncleanness, which is first degree of ritual impurity especially regarding Holy Things. But for non-sacrificial/sacred meat, the person who has immersed him/herself that day is not regarded as someone who had come in contact with someone unclean with corpse uncleanness which is first degree of ritual impurity, but rather second degree ritual impurity, therefore, she can touch even water, for the water is non-sacrificial/sacred, and the person who has immersed that day is [considered as having only] second-degree ritual impurity, and someone with second-degree ritual impurity does not make contact with non-sacred meat third-degree ritual impurity. But even though that these waters became through the ritual purification of the Holy Things, for they were designed for the rinsing of the Passover [sacrifice] meat, they do not have legal effect on second-degree ritual impurity for them, for non-sacrificial/non-sacred meat that was made on the purity of the Holy Things is not like that which is Holy.
+בית שמאי אומרים אף כמטמא מת – which is a primary source of ritual impurity and makes what it comes in contact with first-degree of ritual impurity. Such is the contact of someone who has immersed that day/טבול יום – makes it first-degree ritual impurity.
+
+Mishnah 7
+
+ומודים שאוכלת במעשר – according to the law regarding the one who immersed herself that day/טבול יום, who immersed [In a Mikveh] and came up, he eats [Second] tithe (see Tractate Negaim, Chapter 14, Mishnah 3).
+וקוצה לה חלה (she may separate the priest’s share of the dough) – but does not name it/designate it and she places it in a utensil, and even though she comes in contact/touches with non-sacred foods that are subject to sacred gifts for Hallah, it is not like Hallah for someone who is of second-degree ritual impurity does not invalidate them.
+ומקפת - she brings the utensil that she placed the Hallah near the started dough, because it is a Mitzvah to make a heave-offering/Terumah out of mass which is near, that which is close to the thing that he is making the heave-offering upon.
+ואם נפל מרקה ומדם טהרה – which are two of the liquids that exit from a טבול יום/someone who immersed herself that day, and they are pure.
+צריכה טבילה באחרונה – on the night of the eightieth day, she needs a ritual immersion to eat Terumah/heave-offering if she is a כהנת/the wife of a Kohen. But if she is an Israelite woman, she requires ritual immersion to enter into the Sanctuary/Temple, because her period as someone who immersed herself that day is long and she has diverted her attention from the Terumah/heave-offering and from the Sanctuary/Temple (according to the School of Shammai)
+ואינה צריכה טבילה באחרונה – [according to the School of Hillel] she relies upon her ritual immersion at the conclusion of two weeks. And specifically, for Terumah/heave-offering and entering into the Temple, but regarding the consumption of Holy Things, the School of Hillel agrees [with the School of Shammai] that she requires another ritual immersion at the conclusion of eighty days, for we hold that the person who suffered a loss but has not yet buried his/her loved one/אונן – a person in acute mourning and someone lacking atonement (i.e., a woman after childbirth, a person with a flux and a healed offering, who must bring offerings in order to complete their purification processes) need ritual immersion for access to Holy [Things] . Therefore, after she has brought her atonement, she immerses [in order to have access] for Holy Things (see also Tractate Hagigah, Chapter 3, Mishnah 3).
+
+Mishnah 8
+
+הרואה יום אחד עשר – which is the end of the days of flux, and the day that is afterwards does not combine with it for flux. For if she saw [blood] on the twelfth day and on the thirteenth [day], she is not a woman with a large flux for this, because they are beginning of the days of her menstrual period and do not combine with the days of flux.
+בית שמאי אומרים מטמאין משכב ומושב – and even a man (i.e., the husband) who has sexual intercourse defiles/imparts uncleanness to things he lies down upon or sits on to impart uncleanness to food stuffs and liquids, because he is like someone who comes upon a woman who observes a day [after having any sort of sighting of blood] for a day [without blood flow before she immerses herself in a Mikveh to regain ritual purity], for the School of Shammai holds that the eleventh day requires guarding, but the School of Hillel exempts from a sacrifice, for they hold, the eleventh day, since the day that is after it does not combine with it for flux and doesn’t require guarding, however in regard to defilement they (i.e., the School of Hillel) admits that the man who had sexual relations with her (i.e., her husband) defiles according to the Rabbis, as a decree that the eleventh day Is because of within the eleven day period that the one who had sexual intercourse with her (i.e., the husband) defiles from the Torah, but regarding a sacrifice, but not to bring non-sacrificial meal to the Temple courtyard.
+טבלה בום שלאחריו – for she observed guarding a bit, and it is a valid guarding, but that within the eleven days it is prohibited to do so, that she should not come to any doubt, lest she sees that [blood] after sexual intercourse and combines the days to flux.
+מטמאין משכב ומושב - according to the Rabbis he defiles by lying and sitting even the one who has sexual intercourse with her (i.e. the husband), as a decree because of it being within the eleven days.
+ופטורין מן הקרבן – for she had performed guarding. But even though she went back and saw it (i.e., blood), they don’t combine for flux, for this is the beginning of her menstrual period.
+גרגרן (glutton/ of one unable to control his sexual appetite) – he hurries to sin. Perhaps he will be accustomed to this within eleven [days]. But regarding uncleanness, he is pure.
+וחייבין בקרבן – even if she doesn’t see [blood] on the morrow, for it requires guarding and this one (i.e., woman) didn’t guard at all and she is found to be a woman with a small flux.
+טבלה יום שלאחריו – for she performed a bit of guarding, and then she engaged in sexual intercourse.
+הרי זו תרבות רעה (this is bad conduct) – lest she see [blood] afterwards and it will combine with what is before that, and her ritual immersion is not a [proper] immersion.
+
+ובעילתן – regarding [the obligation to bring] a sacrifice.
+תלוין – that if she sees [blood], her physical contact is the contact of a woman with a flux and they (i.e., the husband and the wife) are obligated for the a sacrifice by their engaging in sexual intercourse. But if she doesn’t see [blood], their contact is pure, and there are exempt from [bringing] a sacrifice on their sexual intercourse.
\ No newline at end of file
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+Bartenura on Mishnah Niddah
+ברטנורא על משנה נדה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Niddah
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org
+
+Bartenura on Mishnah Niddah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שמאי אומר כל הנשים דיין שעתן- since Rabbi Eliezer states (see Mishnah 3 of this chapter): “Four women [fall into the category of those for whom the] time [of first seeing blood] suffices,” it is also taught [here]: “Shammai states: For all women [it is] sufficient for them [to reckon uncleanness from] their time [of discovering a flow],” to exclude from [the statement] of Rabbi Eliezer.
+דיין שעתן – women who see blood know their time to make unclean/defile people who were pure who came in contact with them at the time of their seeing [blood] and onward, and we don’t say from before this also there was blood and the sides/walls of the womb preserved it and that she was [ritually] impure beforehand, for all women defile in the vagina and even though blood did not come outside, as it is written (Leviticus 15:19): “[When a woman has a discharge,] her discharge being blood from her body, [she shall remain in her menstrual impurity seven days; whoever touches her shall be impure until evening,],” even though it is in her body and did not come outside, she is impure. And the reason of Shammai is that he was not concerned that perhaps before this there was blood, for if you say that certainly he (i.e., the husband) may always have scruples at the time of sexual intercourse and separate himself entirely from his wife (see Tractate Niddah 3b) and it is found that he would make the daughters of Israel idle from [the commandment] of “being fruitful and multiplying.”
+מפקידה לפקידה (from the present examination to the last one) – she examined herself today and found herself to be [ritually] pure, but she examined herself at the end of the week and found herself to be [ritually] impure. We are concerned about her contact from the first examination and onwards, lest at the moment she removed her hands, he saw her and the sides of the womb preserved it. But regarding being idle from engaging from “being fruitful and multiplying” we are not concerned, for specifically for [ritually] pure women is that we make them unclean from the present examination to the last one, but not for her husband. But Shammai states, that we also don’t make [ritually] pure women unclean, for if so, he (i.e., the husband) may always have scruples at the time of sexual intercourse and separate himself also from sexual relations [with his wife].
+לא כדברי זה – Shammai who is more lenient and doesn’t make a fence for his words.
+ולא כדברי זה – Hillel who is much too stringent, for certainly all those many days, we don’t maintain the sides/walls of the womb with blood.
+מעת לעת ממעטת על יד מפקידה לפקידה (the term of twenty-four astronomical hours – of retrospective uncleanness – reduces the term of the interval from one examination to the other – i.e., we go by the shorter term whichever it may be) – two times that were mentioned regarding a woman to defile those who are pure retroactively, and we go according to the more lenient that is in both of them. If the period from the present examination to the last one is greater than the period of twenty-four astronomical hours, follow after the period of twenty-four astronomical hours and she does not defile other than those pure individuals that she came in contact with from yesterday at this time. But if the period of twenty-four astronomical hours is greater than from the present examination to the last one, as for example, she examined herself in the morning and found herself to be pure and in the evening, she found herself to be impure, we do not defile any other than those pure people that were from the examination in the morning and onward. And the reason of the Rabbis, is because the Sages ordained for the daughters of Israel would examine [themselves] I the morning and the evening, in the morning to permit/make fit the purity of the night, and in the evening to permit/make fit the purity of the morning. But if she examined [herself] in the morning and found herself to be pure, and in the evening and found herself to be impure, she lost the purity of the day, and this one [woman] who sat many days and did not examine herself according to the ordinance of the Sages, she lost one additional period, because of a fine, and in order to make the standards of the Sages consistent, so that there will be no dispute between whether she examined herself in the morning and where she examined herself in the afternoon, they did not want to distinguish or to eliminate or to add at the time. And they provided a fixed time, a period of twenty-four astronomical hours, to not have a rule that would vary according to circumstance [and not be the same for all. And the Halakha is according to the Sages (see Talmud Niddah 4b).
+על יד – after, like )Nehemiah 3:8 – and not as it states, Chapter 3 of Ezra): “Next to them”/ועל ידו החזיק [Uzziel son of Harhiah, of the smiths repaired],” which is like “and after him.”
+וסת (regular date/symptoms of menstruation) – fixed , that it was established for her the times of menstruation, and she examined herself at the time of menstruation and found herself to be impure.
+דיה שעתה – but we are not concerned that perhaps it was before this time, for certainly menstruation comes at its [set] time.
+והמשמשת בעדים – she examined herself with “witnesses,” which are with a sheet prior to sexual intercourse, and after sexual intercourse.
+הרי זה כפקידה – In the Gemara (Tractate Niddah 5a) it establishes that our Mishnah teaches two things, and this is what it said: and a piece of cloth used by women for ascertaining their condition of cleanness or uncleanness, that is to say, it is a Mitzvah upon the woman that she should use two pieces of cloth (i.e., literally, two witnesses), one prior to sexual intercourse and one following sexual intercourse. And that is like an examination. And it reduces the term of the interval from one astronomical period of twenty-four hours and through a present examination to a past examination. For you might have thought lest she see a drop of blood like a grain of mustard and it will release an effusion of semen and it will not be like an examination. Therefore, it comes to teach us that this is not the case. But if she had sexual intercourse in the afternoon with “testimony” (i.e., a piece of cloth that she used to examine herself beforehand), and she examined herself afterwards in the evening and found herself to be impure. We do not defile those with purity from her examination in the morning until her sexual intercourse, for behold, at the time of her sexual intercourse she examined herself and found herself to be pure. But even though that she examined herself prior to sexual intercourse it is not considered to be a good examination, for in the midst that she was hurrying to engage in sexual intercourse, she doesn’t bring in/pas the cloth/sheet (i.e., the “witness”) to the holes and slits, an examination with a “witness” (i.e., the cloth or sheet) is a good examination, and is considered like an examination that we mentioned.
+
+Mishnah 2
+
+היתה יושבת במטה ועסוקה בטהרות – but that it doesn’t teach [in the Mishnah] that she was engaged with [ritual] purity and she arose/turned aside and saw it (i.e., a drop of blood). And it (i.e., the Mishnah) teaches that she was sitting on the bed, to inform/teach us that because she has regular premonitory systems of menstruation and she know her regular date, the bed is also pure, as it is taught, “and all of them are pure.” But if she doesn’t have a premonitory system of menstruation, that we declare her unclean from one astronomical period of twenty-four hours to another, the bed would also be impure, like the uncleanness of a menstruant woman that defiles a more serious uncleanness to defile a man and to defile the clothing that is upon him.
+אע"פ שאמרו – that a woman who does not have a premonitory system of menstruation renders unclean [whatever she has touched] during the preceding twenty-four hour period.
+אינה מונה – [she doesn’t count] the days of her being a menstruating woman other than from the time that she saw it (i.e., the drop of blood).
+
+Mishnah 3
+
+ארבע נשים דיין שעתן – that the don’t regularly see blood.
+אבל הלכה כרבי אליעזר – and this is what comes out from the Gemara (Tractate Niddah 7b) that the Halakha is according to Rabbi Eliezer.
+
+Mishnah 4
+
+משיוודע עוברה – at the end of three months from the day that she became pregnant.
+עד שתגמול – until will be completed for her son twenty-four months (i.e., two years). And even if he died within twenty-four months, sufficient for her is her time, for the woman who gives birth (and has been in confinement), her limbs are loose/shaky and her full strength (literally, “her blood”) doesn’t return until after twenty-four mouths (see Talmud Niddah 9a). But from then and onward, behold she is like all the women and becomes defiled in the time of twenty-four astronomical hours or from one examination to a previous examination, and even though she is continually nursing four or five years.
+וגמלתו או מת ר' מאיר אומר מטמאה מפקידה לפקידה – for he (i.e., Rabbi Meir) holds that blood is disturbed (i.e., decomposed) and turns into milk (see Talmud Niddah 9a). But when she is not nursing, even prior to twenty-four months, the blood returns to its place and returns to be menstruating.
+
+Mishnah 5
+
+כל שעברו עליה שלש עונות – an intermediate-size period is thirty days. And since that these three intermediate-sized periods have gone by for her following her arrival at being close to old age, sufficient for her is her time. And she is called being close to old age, for all who call her: “Mommy, Mommy,” on account of her old age but she does mind.
+כל אשה – [every woman] and even one who is not old and for whom three periods have passed and she did not see it (i.e., a drop of blood), sufficient for her is her time.
+מעוברת ומניק שעברו עליהן שלש עונות – but not if for whom they have not passed, for it is not like the first Tanna/teacher who said (see Mishnah 4): “Once it is known that the fetus is present,” and a nursing mother once he has been born. But the Halakha is not according to Rabbi Eliezer nor according to Rabbi Yossi.
+
+Mishnah 6
+
+ובמה אמרו – that four women [fall into the category of those for whom the] time [of first seeing blood] suffices (see Mishnah 3).
+בראיה ראשונה - that she saw it (i.e., blood) as a virgin, and the pregnant woman [once it is known that the fetus is present] and the nursing mother [when her son is weaned], and the old woman after three periods have gone by for her on account of her old age.
+אבל בשניה מטמאה מעת לעת – that she has returned to her previous condition that her blood would be found in her.
+מאונס – as for example that she got excited and saw it (i.e., blood) or on account of fear, or that she consumed something which stirs up the blood.
+
+Mishnah 7
+
+אע"פ שאמרו – a woman who has regular premonitory symptoms of menstruation sufficient for her is time.
+צריכה להיות בודקת – on every day in the morning and in the evening like the other women.
+חוץ מן הנדה – from when she saw it (i.e., blood) on day, she is unclean for seven days and does not need an examination all seven [days], for without an attack she is unclean all seven [days].
+והיושבת על דם טוהר – for why should there be an examination for her, for even if she would sight it (i.e., blood), it is h blood of purity (i.e., vaginal bleeding experienced by a woman from eight to forty days after giving birth to a boy and from fifteen to eighty days after giving birth to a girl. This blood does not render a woman ritually impure, according to the Torah, even though current Halakhic practice renders a woman ritually impure).
+ומשמשת בעדים – even though she has premonitory symptoms of menstruation , she needs to examine [herself] before sexual intercourse and after sexual intercourse [with her husband]. And especially if she was engaged with [ritual] purity, for since requires examination for [ritual] purity, she requires examination also for her husband. But a woman who is not engaged with [ritual] purity, for her husband she does not require examination.
+ובתולה שדמיה טהורים – four nights according to the School of Shammai, but according to the School of Hillel until the wound of sexual intercourse should heal, and she does not have to use pieces of cloth (literally, “witnesses”), for her blood is pure, and if the appearance of her blood has changed, for since she engaged in sexual intercourse, for on account of sexual intercourse, it changed, but in the morning and in the evening , she requires examination where she didn’t engage in sexual intercourse after the first coition, lest the appearance of her blood changed from her first coition. But if her blood changed in appearance, she is impure/unclean, for we are accustomed to speak where this is not the blood of a virgin.
+שחרית ובין השמשות – in the morning to pronounce fit/kosher the purities of the night, that if she would find herself to be pure, she would know that she didn’t see it (i.e., blood) in the night, and when she minds in the evening that she is impure/unclean, these leave the realm of doubt, and similarly at twilight to pronounce fit/kosher the purities that she was engaged in during the daytime.
+ובשעה שהיא עוברת לשמש את ביתה - when she prepares herself to engage in sexual relations with her husband.
+רבי יהודה אומר אף בשעת עברתן מלאכול מתרומה – even after they have consumed heave-offering/the priest’s due (i.e., if her husband is a Kohen), she needs to examine herself, to repair the remnants of heave-offerings that are before her that if she finds now as [ritually] pure., when she examines in the evening according to her appropriate manner and she finds that she is impure, there will not be remnants of the heave-offering at all that were retroactively impure, for she examined herself after finishing. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כל היד המרבה לבדוק – that always examines [herself] lest she see it (i.e., blood).
+ובאנשים – [a man] who always examines himself in his membrum virile (see Tractate Niddah 13a), lest his emission went out from him.
+תקצץ (should be cut off) – who warms himself and feels his membrum virile when he warms himself (i.e., masturbates), and removes/spills semen in vain.
+וסומא – but it is not Mishnah and is inoperative/suspended, but rather, she examines herself and shows it to her friends.
+ושנטרפה דעתה (confused, not fully conscious) – on account of illness.
+מתקינות אותן – they examine them (i.e., those who are confused/not fully conscious) and immerse them [as needed].
+And this is the reading: הצנועות מתקנות להן שלישי לתקן את הבית – that is to say, to examine before sexual intercourse and to prepare herself for her husband, and the same law applies for all women as is taught in the first chapter [of Tractate Niddah] and at the time that she passes to passes to have intercourse with her husband, for it (i.e., the Mishnah) took [the terminology], "צנועות"/modest (i.e., pious) the cloth (literally, “the witness”) that she examines herself before this intercourse she does not examine herself with it for another intercourse because it is soiled/filthy and dull/shaded in its white appearance with the first examination, and furthermore, the drop [of blood] like mustard is not seen.
+
+Mishnah 2
+
+נמצא על שלו – even if he waited a long time after coition prior to wiping, it is known that there was blood at the time of sexual intercourse.
+טמאין – both of them (i.e., the husband and the wife) are defiled for seven days, like the law of someone who has intercourse with a menstruant woman.
+אותיום – immediately, and there is no [term] similar to this in the Mishnah.
+טמאים מספק – both of them are impure for seven days. But however, it is a doubtful impurity [in that she doubtfully saw blood at the time of intercourse and/or didn’t see blood at the time of intercourse, but only after the sexual intercourse) leaves it in abeyance but not to burn [a sin-offering].
+ופטורים מן הקרבן – from a regular sin-offering, but they are liable for an uncertain guilt-offering [brought by one who is uncertain as to whether he committed a sin that requires a sin-offering; it was also called the guilt-offering of the pious].
+
+Mishnah 3
+
+ותדיח את פניה – wiping that of her face, i.e., her pubic area.
+ואח"כ – meaning to say, if she delayed more than this measure [of time] (see Talmud Niddah 14b).
+מטמאה מעת לעת- [ritually] pure things that she was engaged with. Like the law of checking every astronomical period of twenty-four hours as we stated in the first chapter (Mishnah 1).
+ואינה מטמאה את בועלה –[she does not impart uncleanness to him who had sexual relations with her] for a defilement of seven days, but rather, the defilement of one evening, according to the law of anyone who comes in contact with a menstruant woman.
+ר' עקיבא אומר אף מטמאה את בועלה – that Rabbi Akiva holds that every astronomical period of twenty-four hours she defiles the person who had sexual relations with her a doubtful seven day period of defilement. But the Halakha is not according to Rabbi Akiva.
+ומודים חכמים לר' עקיבא ברואה כתם (a blood stain on part of her clothing where it is attributable to uterine bleeding) – and even though that in the defilement of an astronomical period of twenty-four hours the Sages stated that she does not defile the person who had sexual relations with her because the defilement of an astronomical period of twenty-four hours is not other than only from the Rabbis, they agree with regard to seeing a blood stain on her clothing, that even though the defilement of a blood stain is according to the Rabbis, it defiles the person who had sexual relations with her a seven day period of [ritual] defilement.
+
+Mishnah 4
+
+כל הנשים בחזקת טהרה לבעליהן – and he doesn’t need to ask her if she is [ritually] pure. And these words [apply], when he left her in a presumption/state of [ritual] purity.
+הבאין מן הדרך נשיהן להן בחזקת טהורה – When they come from the road, their wives are presumed to be in a state of purity. You might have thought that this applies only when the husband is in the city with his wife, as she can check herself and verify her status; but when the husband is not in the city and she cannot check herself, maybe the presumption would not apply. This teaches us that even in such a situation, her status is still presumed to be pure.
+Two pieces of cloth for every sexual intercourse. One before and one afterwards, and on the morrow, she will examine them (see Tractate Niddah 15a).
+או תשמש לאור הנר – and she will heck after sexual intercourse until she wipes herself with it (i.e., the cloth).
+דיה בשני עדים כל הלילה – one prior to the first sexual intercourse, and one after the final sexual intercourse. But even though that she did not know if she had seen blood between one and the other [act of sexual intercourse], whether according to the School of Shammai or whether according to the School of Hillel, it does not matter to us, for it was not needed other than for matter of [ritual] purity.
+
+Mishnah 5
+
+החדר והעליה והפרוזדור – the inner part of the female genitals/upper end of the vagina/uterus {חדר) from within, and the forepart of the female genitals/lower end of the vagina/uterus(פרוזדור) from without, both of them are one next to the other, with the inner part of the female genitals/upper end of the vagina/uterus(חדר) to the side in back of it, and the lower end of the vagina/uterus in front of it, and an upper chamber (עליה) built o top of both of them, and there is an hole/perforation (נקב) between it and the lower end of the vagina/uterus called a לול/a passage from the vestibulum vaginae, and sometimes blood comes from the upper chamber to the lower end of the vagina/uterus (פרוזדור) via the passage from the vestibulum vaginae (לול) . And the sides/walls of the womb are below in the middle of the lower end of the vagina/uterus (פרוזדור) and through there the blood exits.
+דם החדר טמא – that is the interior of the womb from where the menses are discharged (המקור) .
+ספיקו טמא – it is [ritually] impure from doubt of a definite impurity/defilement.
+שחזקתו מן המקור – but we don’t say that perhaps it (i.e., the blood) comes from the upper chamber (עליה) for the blood of the upper chamber is pure, but they made it as if it definitely comes from the interior of the womb where the menses are discharged(המקור) . But these words [apply] when it is found from the vestibulum vaginae (לול) and internally to the side of the upper end of the vagina/uterus(חדר) , but if it (i.e., the blood) is found from the vestibulum vaginae (לול) and outwards, it is not impure a definitive defilement to burn it - but it is a doubtful defilement to hold it in abeyance, for two [types] of blood go out through that passage – the blood of the upper end of the vagina/uterus (חדר) and the blood of the upper chamber (עליה) – and we don’t know which comes (see also Maimonides’ Mishneh Torah, Hilkhot Issurei Biah, Chapter 5, Halakhot 3-5).
+
+Mishnah 6
+
+חמשה דמים טמאים – in Scripture it is written "דמיה"/her blood - twice regarding the defilement of the blood that is in a woman (Leviticus 20:18): “and she has exposed her blood flow”/והיא גלתה את-מקור דמיה" and (Leviticus 12:7): “she shall then be pure from her flow of blood”/וטהרה ממקר דמיה and the limitation of her blood is two, which makes four bloods: red, the color of bright-colored crocus, and [blood] which is like water mixed with earth and [blood] which is like water mixed with wine. But the black [color] is included within red, and this we state in the Gemara (Tractate Niddah 19a) this black is red but that it was afflicted by disease.
+וכקרן כרכום – like the appearance of the splendor of crocus/saffron, the language of (Exodus 34:29): “that the skin of his (i.e., Moses’) face was radiant.”
+וכמימי אדמה – all of them our Mishnah explains further on (see Mishnah 7).
+וכמזוג - like red wine that is mixed in water.
+וכמימי תלתן – water that they steep in it fenugree. PINKEERIKO in the foreign language.
+וכמימי בשר צלי – thin secretion that comes out from roasted meat.
+ובית הלל מתירין – There are three disputes in the matter. The first Tanna/teacher who stated that there are five impure bloods and nothing more. He holds that the waters of fenugreek and the waters of waters of roasted meat are suspended, we don’t eat nor do we burn them. But the School of Shammai defiles them, and burns upon them heave-offering and holy things. But the School of Hillel makes them completely pure. And the Halakha is according to the first Tanna/teacher, who suspends them/holds them in abeyance.
+עקביא בן מהללאל מטמא (see also Tractate Eduyot, Chapter 5, Mishnah 6) – that he holds that this green is like the color of the bright-colored crocus, but that it was afflicted with disease. But the green that Akavya ben Mehalalel defiles this is like the appearance of the Etrog, but not like the appearance of leek-green stuff, which does not turn to a reddish color at all.
+וחכמים מטהרין – and there are three disputes also regarding the green. The first Tanna/teacher holds that we hold it in suspense/abeyance we don’t consume it nor do we burn it. But Akavya ben Mehalalel defiles it and burns it. And the Sages purify it and consume it. But the Halakha is according to the first Tanna/teacher.
+אם אינו מטמא משום כתם(if I does not impart uncleanness because it is a bloodstain) – to be considered from among the bloods that defile a woman.
+מטמא משום משקה – and considered as blood to make seeds susceptible to receive ritual impurity like all the rest of blood. And it is one of the seven liquids that make the seeds susceptible (see Tracttae Makhshirin, Chapter 6, Mishnah 4).
+לא כך ולא כך – it does not defile because of being a bloodstain, nor does it make seeds susceptible [to receive ritual impurity]. But the Halakha is according to Rabbi Yossi, and he is “the Sages” that dispute against Akavya [ben Mehalalel].
+
+Mishnah 7
+
+כדם המכה – like the blood of slaughtered bull which is very red. And at the beginning of the striking/assault of a knife, but not like the blood of all of the slaughtering [process], for the blood of the slaughtering continually changes. And there are those who say, like the blood of the wound of opening of the vein (i.e., the splashing blood).
+כחרת (sediment of ink) – like the drop of ink that is at the bottom of the vessel/printer, which is very black, and not like the appearance of the ink at the top of the vessel which is thin/weak and not so black. Another explanation: חרת is ADARMONDIT in the foreign tongue, where they color the leather skins like the blacking used by shoemakers (see Tractate Shabbat 104b), that is deeper than this, which is deep like the appearance of blackness, meaning to say, blacker than sediment of ink.
+דיהה (fainter) – that its appearance is faint and not so black. And the same law applies for all the impure bloods, that in all of them, if deeper than this, it is impure, but fainter than this, it is pure, except for mixed wine, that whether deeper or whether fainter, is pure.
+כברור שבו (like the brightest shade in it)– that has bright leaves in a reddish appearance more than their andp examine other than in the middle row, and the middle leaf that is in the middle row is more praiseworthy of them all for examination.
+מבקעת בית הכרם – a [well -] known place in the Land of Israel whose name is Bet Kerem (see Tractate Middot, Chapter 3, Mishnah 4).
+ומציף מים – places water on the dirt, until the water floats on top of the dirt [from Bet Kerem] and we estimate them as turbid, but we don’t estimate them as clear-flowing.
+וכמזוג – how?
+שני חלקים מים ואחד יין מן היין השרוני – that comes from the land of Sharon, a place well-known place in the Land of Israel. Another explanation: wine that is made from the vines planted in the group of fields/plain and in the valley. It is the language of (Song of Songs 2:1): “A rose of Sharon.” But in this time, all that you see in a woman from the same place, is [ritually] impure, except from the white and the green. And from our days, we did not hear of he who declared pure any appearance of blood, other than only the white and the green of leeks.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מפלת. אם יש עמה דם טמאה – [impure blood] of a menstruant woman.
+ואם לאו טהורה – for the first Tanna/teacher holds, that is possible for the opening of the uterus (to pass the embryo) without discharging blood (see Talmud Niddah 21a). And even if blood is found with in the piece (of a shapeless object), it is pure, for it is the blood of the piece and not the blood of a menstruant woman.
+רבי יהודה אומר בין כך ובין כך טמאה – for Rabbi Yehuda holds that it is impossible for the opening of the uterus without blood. And since she aborted a piece (i.e., a shapeless object) – it is definitely blood that was there but that it was lost in its limitation, and was not seen. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+כמין שערה – hair.
+יבחושין (looking like a mass of red insects) – mosquitos or gnats.
+תטיל למים – [let her place them into water] – that is tepid, and have them remain in that tepid water for twenty-four hours.
+אם נמוחו טמאה (if they dissolve [into blood] – because she is a menstruant woman, that it is blood.
+אם יש עמהן דם טמאה – our Mishnah is like the Sages who argue with Rabbi Yehuda above (i.e., in Mishnah 1) that it is possible for the opening of the uterus without blood.
+וחכמים אומרים כל שאין בו מצורת אדם אינו ולד – everyone agrees that when it’s body is born in the form of a wild animal, and its face is that of a human, it considered a [human] fetus; its body like that of a human but its face like that face of wild animal, it is a wild animal and this is not a [human] fetus, for we go after the form of the face. They didn’t disagree other than with one for whom part of the face was like that of a human and part of like the face of an animal, and even if most of the face is like that of a human, but one eye that is in his head alone is like that of an animal, Rabbi Meir states that one requires the entire form of a human being, for since it has the eye like an animal, this is not a [human] fetus. But the Rabbis hold, that which lacks the form of a human being at all and even doesn’t have part of a human form, is not a [human] fetus, but if he has part of a [human] form, it is a [human] fetus. But the Halakha is according to the Sages.
+
+Mishnah 3
+
+שפיר (sac of a fetus) – a piece of flesh. If it has the form of a human being, it is called a fetus having an articulated shape. But I heard that it is like an egg-shell, therefore it is called a sac.
+מלא גנינים ( see Tractate Niddah 24b) – [an abortion consisting of] a bag full of many-colored substance. Another explanation: גנינים are worms, that the piece of flesh is cut into many thin pieces similar worms.
+אינה חוששת לולד – she is not defiled by giving birth. But if there is no blood with them, she should not worry even because of being a menstruating woman.
+תשב לזכר ונקבה impure for two weeks like a woman who gives birth to a female. But she doesn’t have blood of purity (i.e., vaginal bleeding experienced by a woman from eight to forty days after giving birth to a boy and from fifteen to eighty days after giving birth to a girl), other than thirty-three days like a woman who gives birth to a male, for since it is not known/recognized if it is a male or a female, we place upon her the stringencies of the male and the stringencies of a female.
+
+Mishnah 4
+
+סנדל – a piece of flesh made like the shape of the tongue of a bull. And because it has the form of a sandal, we call it a sandal. And it customarily comes with the fetus. But there are those who explain, "סנדל" that it is becoming [as] a fetus [one must say, and poor}.
+שליא – like a skin/membrane that was fetus is lying within it. And its beginning is like the thread of woof [which is thicker than that of the warp – see Tractate Niddah 35a] (i.e., the latitudinal direction), but when it expands wider like a lupine and hollowed like a trumpet. But the placenta is not less than a handbreadth.
+הבית טמא – because of the tent of the deceased, for a [human] fetus was in it and died.
+נימוק הולד (the fetus was mashed) – and the it became blood and was combined with the blood of birth and was nullified in the majority. But the house is not impure. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+תשב לזכר ונקבה – she is [ritually] impure for two weeks like [the birth of] a female, and her days of purity are only thirty-three like [the birth of] a male.
+טומטום וזכר – as for example that she gave birth, one whose sexual organs are concealed or a hermaphrodite, and the other is a definite male.
+תשב לזכר ולנקבה – but we don’t say that from this definite male [child], this other one is also a male.
+תשב לנקבה בלבד – and even if it is one whose sexual organs are concealed is a male, we follow after the females, for all the days of a male, whether for [ritual] impurity or whether for purity they are absorbed within that of the female.
+מחותך – limb by limb.
+מסורס – the language of opposite, like [Tractate Bava Batra 119b]: “invert the order in which the persons are mentioned in that verse (in reference to Numbers 27:2) and interpret it.
+משיצא רובו הרי הוא כילוד – and his head is like the majority. Therefore, when the head of someone who is cut up by limbs comes out, even though all the rest of the body is inside, it is like it is born.
+פחדתו – his forehead.
+
+Mishnah 6
+
+ואין ידוע מה הוא – if it is a male or a female.
+תשב לזכר ולנקבה – the days of purity of a male, and the days of [ritual] impurity of a female.
+לזכר ונקבה ולנדה – meaning to say, that when you see that she is a menstruant woman, that she doesn’t have the days of purity, for perhaps it is not a fetus. And she immerses [in a Mikveh] at the conclusion of forty days like when she gives birth to a male [child] according to the one who states that ritual immersion at its appropriate time is a Mitzvah. And she immerses a long day, she needs another ritual -immersion at the end of the fortieth [day], and this is needed for immersion at the conclusion of forty days like one who gives birth to a male [child], even though this immersion does not have any effect upon her whatsoever, for she is not pure for Holy Things and for the Temple until her fulfillment of eighty days like giving birth to a female [child],
+
+Mishnah 7
+
+המפלת ליום ארבעים – of her ritual immersion.
+אינה חוששת לולד – that she did not cause his formation until the completion of all forty days.
+ולנדה - when she sees [blood], she will be a menstruant woman, for perhaps there isn’t a [human] fetus [after all], and there aren’t the days of purity.
+יום ארבעים ואחד תשב לזכר – seven days of impurity. Even with her giving birth dried up/withered she is not a menstruant woman. But two weeks [after giving birth to] a female [child], she does not sit, as the reason is taught that the formation of a female is [after] eighty-one days. But the Halakha is not according to Rabbi Yishmael.
+וחכמים אומרים כו' – The Sages are the first Tanna/teacher, but because that the reason of Rabbi Ishmael makes more sense than the first Tanna/teacher, Rabbi [Judah the Prince] retracted and taught it in the language of the Sages, to teach us that the Halakha is according to the first anonymous teaching, and even though there is the dispute of Rabbi Yishmael at its side.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בנות כותים נדות מעריסתן – from their youth, when they are placed in the cradle, the Rabbis decreed concerning them that they defile on account of being menstruating women, as it is written (Leviticus 15:19): “When a woman has a discharge”/ואשה כי-תהיה זבה. And it is taught in a Baraita: I do not have [from this verse] anything other than a woman when she is an adult, from where do I learn that a baby one-day old is a menstruant woman? The inference teaches us: "ואשה"/when a woman. But the Cutheans (i.e., Samaritans) do not expound upon [the difference between]"אשה" "ואשה" - a woman, when a woman, for when they see them as minors (i.e., babies), they do not separate/set them aside, therefore, the Rabbis decreed concerning it that all of them [at whatever age] defile.
+מטמאין משכב התחתון כעליון (they convey uncleanness to a couch beneath as to a cover above-see also Tractate Kelim, Chapter 1, Mishnah 3) – what is below that of someone who has sexual intercourse with a menstruating woman is unclean/impure just as that which is above a person with gonorrhea/זב, that just as what is above a person with gonorrhea does not defile anything other than foods and liquids, even that which is below the person having sexual intercourse with a menstruating woman does not defile anything other than foods and liquids. And that which is above the person with gonorrhea is that which is removed from upon the person with gonorrhea, we derive from Scripture that he does not defile a person and/or utensils but only food and liquids, as it is written (Leviticus 15:10): “whomever touches anything that was under him shall be impure [until evening],” what is תחתיו/under him? If you were to say that which is underneath the person with gonorrhea/זב – he derives from everything that he would touch when lying down, but the person who comes in contact with anything where the person with gonorrhea is below him becomes defiled, and since we do not combine them and write, “and anyone who comes in contact with everything that is below him and who carries them should wash his clothing,” and we make the religious ruling concerning him that he defiles, it follows that this, “and he defiles,” does not speak of people and utensils, but rather [only] foods and liquids. But Cutheans who engage in having sexual relationships with menstruating women, defile food and liquids that are lying underneath them , but not humans or utensils, like as to a cover above of a person with gonorrhea that he also defiles food and liquids but not a person or utensils. And all of these things were not stated other than at the time when the Cutheans uphold the Torah and are punctilious in many of the commandments like Israelites. But after they (i.e., the Rabbis) examined and found with them [things] like the image of a pigeon at the top of Mount Gerizim that they worship, they made them like complete heathens for all of their things, whether for matters of [ritual] impurity and purity or for the rest of the laws of the Torah, there is no difference between them and between heathens at all.
+והן יושבות על כל דם (continue unclean for any sort of blood) – meaning to say, therefore, the Cuthians engage in sexual intercourse with menstruating women, therefore, they continue [to be] unclean for any sort of blood, for all blood that she sees, whether red whether green, she continues unclean for it the days of the menstruant woman, and this is a snare/stumbling block for them, that if she sees green blood today, she begins to count from today seven days of menstrual uncleanness , but if she sees during those actual days of menstrual uncleanness red blood, she does not count other than from the first sighting, but that blood was pure, and from the second sighting she needs to count.
+ואין חייבין עליהן - a person who wears or covers [himself] with those clothing and enters into the Sanctuary, is exempt from a sacrifice. Or if those clothing of their couch came in contact with heave-offering, we suspend them.
+מפני שטומאתן ספק – for we don’t know if she is a menstruating woman or not. But in the Gemara (Tractate Niddah 33b) it raises an objection on our Mishnah from that which is taught inTractate Tohorot, Chapter 4 (Mishnah 5): “On account of six matters of doubt do they burn the heave-offering,” [and one of them is] “because of a doubt concerning the clothing of a common, uneducated person [who is not punctilious in the observance of the laws of ritual purity],” that is to say on the clothing of a common, uneducated person if they came in contact with it (i.e., heave-offering), it is burned, because perhaps it was [ritually] impure, and this Cuthean also, we derive it that if his couch came in contact with heave-offering, it would be burned, because he is a common, uneducated person, and he has the clothing of a common, uneducated person. And it (i.e., the Talmud) responds that our Mishnah speaks regards a Cuthean who immersed [in a ritual bath] in our presence and came up [from the Mikveh] and tread upon the clothing of a member of the group dedicated to the precise observance of the Mitzvot (i.e., a חבר) who is naked, or that he wore the clothing of a member of the group dedicated to the precise observance of the Mitzvot, or immersed his clothing in his presence (i.e., of the member of the group dedicated to the precise observance of the Mitzvot) in a manner whereby the clothing of the Cuthean when they are trodden upon [from a person with gonorrhea immediate treading, leaning against] did not come in contact with the clothing of the member of the group dedicated to the precise observance of the Mitzvot when he treated upon him, and afterwards, the clothing of the member of the group dedicated to the precise observance of the Mitzvot that the Cuthean tread upon them with heave-offering, we don’t burn the heave-offering on their account. For if it was because of the ritual impurity of the common, uneducated person, he would immerse himself. But if it was because of someone engaging in sexual intercourse with a menstruating woman, perhaps he did not engage in close sexual contact, and the days of his [ritual] impurity had already passed and the ritual immersion is effective. But if you wish to say that he engaged in close sexual contact, perhaps his wife was not continuing unclean for any sort of blood, but rather only on pure blood, and this is a compound uncertainty, and we on a compound uncertainty, we don’t burn the heave-offering.
+
+Mishnah 2
+
+פירשו ללכת בדרכי ישראל הרי הן כישראליות – but undefined, they are like Cuthean women.
+ר' יוסי אומר לעולם הן כישראל – but undefined, they are like Israelite women. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+דם מכרית וכו' בית שמאי מטהרין – but even though that [regarding] her spit and her urine, the School of Shammai agrees with the Sages that decreed upon them to be like those with gonorrhea for all their matters, even so, her blood is pure, for the Rabbis reserved for her that it would be a means of recognition of their Rabbinic [ritual] impurity, in order that they would not burn heave-offering or Holy Things upon them.
+ודם טהור של מצורעת – but even though that the discharges of a woman leper such as her spit and urine are primary sources of ritual impurity like that of someone with gonorrhea, even so, her blood of purity (i.e., the vaginal bleeding experienced by a woman from eight to forty days after giving birth to a boy and from fifteen to eighty days after giving birth to a girl) is pure, for it is not a discharge, for we require that which is similar to spit (i.e., secretion of the mouth) which is formed in globules on being discharged (see Tractate Niddah 56a).
+כרוקה וכמימי רגליה – that defile while moist but do not defile while dry. But this recognition is what is used regarding the blood of a heathen woman which defiles according to the Rabbis who decreed upon them that they would be like those with gonorrhea for all their matters, whereas the Israelite women (i.e., Jewish women) blood defiles moist and dry, and that of the heathen [which defiles] moist but not dry, like her spit and her urine that do not defile dry. But the blood of a woman leper also, even though her blood is not an issue/spring, she has the law of a spring upon her, for the All-Merciful included her from Scripture as it is written for a male, to include the leper to his discharge/issue and for the female, to include the female leper to her discharge/issue, and we state that her discharge/issue is suspicious, for if you wish you can say the rest of the discharges, we derive it from the male, and since we include the [male] leper to his discharges, we include the female leper with her discharges, for there is something analogous to it in the male, but to her blood, there is nothing [like it] in the male, for since the All-Merciful included her blood, that it would be like her spit and like her urine, if so, just as her spit and her urine defile moist and don’t defile when dry, so too her blood is like this.
+דם היולדת- that passed the days of [ritual] defilement of a menstruant woman who did not immerse [as yet in the Mikveh].
+בית שמאי אומרים כרוקה וכמימי רגליה - it defiles when moist but does not defile when dry. But even though it is blood of purity, the All-Merciful ties it to days but these were filled, but not to make it defiled also because of a discharge because it doesn’t form globules on being discharged, nevertheless, the Rabbis decreed [ritual] defilement upon her, for since she did not immerse [in a Mikveh], she is [ritually] impure/defiled, as a decree that after seven [days] is like within seven [days]. But however, it was not decreed that that it would be defiled [both] moist and dry like before the seven [days], for just as there is recognition that they knew that his defilement is according to the Rabbis.
+ובית הלל אומרים מטמא לח ויבש – for his [ritual] impurity is from the Torah all the time that he didn’t immerse [in the Mikveh]. For the School of Hillel holds that the All-Merciful ties days and ritual immersion, all the while that she didn’t immerse, her blood after the seven [days] is like that of before the seven days.
+ומודים ביולדת זוב – it at the time of her giving birth she had a flux, she would need to count seven clean days prior to becoming [ritually] pure, but if she gave birth and didn’t count [seven clean days], the School of Shammai agrees with the School of Hillel that her blood is impure moist and dry even though the seven days following her giving birth to a male had passed or two weeks for a female, for the blood of a woman with a flux always remains in its impurity from the Torah until she counts seven clean [days].
+
+Mishnah 4
+
+המקשה נדה – this is what it says: A woman having difficulties in her giving birth during the days of her menstruating period and saw blood during her labor, she is a menstruant woman/Niddah, for the Torah did not purify the blood of her protracted labor other than during the eleven days of her days of protracted menstruation/זיבה, but the All-Merciful did not purify it during her days of being a menstruant woman/נדה .
+קשתה- on account of the fetus for three days during the eleven days of her protracted menstruation/ימי זיבה, and she saw it (i.e., blood) for three consecutive days.
+ושפתה (and she was relieved)- that she stood in relief and in comfort from her throes of birth agony for an astronomical period of twenty-four hours on the fourth day.
+וילדה (and she gave birth) – and the matter was revealed that the blood that she saw did not come on account of the fetus, therefore, this [woman] gives birth while having a flux. But if she did not have relief close to her giving birth, all of the blood that she saw, was on account of the fetus and the All-Merciful purified her from the blood of flux, as it is written (Leviticus 15:25): “When the woman had a discharge of blood/זוב דמה [for many days, not at the time of her menstrual impurity, she shall be impure, as though at the time of her menstrual impurity, as long as her discharge lasts],” her blood is on account of herself but not her blood on account of her fetus.
+לילה ויום – that if she had relief for half of Tuesday and she gave birth during the middle of Wednesday, for she had a period of relief for an astronomical period of twenty-four hours, this is not comfort/relief, unless her relief was for a night and a day after the night, 
+like Friday night and its day. And the Halakha is according to Rabbi Eliezer.
+ששפתה מן הצער – meaning to say, that she was relieved that we stated [in the Mishnah], that she had relief from the pain even though she didn’t have relief from the blood, it is relief.
+
+Mishnah 5
+
+כמה הוא קשויה – that she does not come to being a woman with a flux with all of the blood that she will see.
+אפילו ארבעים וחמשים יום – if she did not have one day of relief near the birth, she didn’t come to protracted menstruation, and she doesn’t give birth while being a woman in flux.
+דיה חדשה – it is enough for her if the labor is purified in one month, that is during the ninth month [of pregnancy], for she gives birth while with a flux on account of three days during the eighth [month].
+אין קשוי יותר שבתות -that she was not in labor and saw [blood] for three days prior to two weeks, and then had continuous hard labor all of the [two] weeks after that, this is a woman giving birth while in flux on account of the three days that came prior to the two weeks [of hard labor]. And the Halakha is according to Rabbi Yossi and Rabbi Shimon.
+
+Mishnah 6
+
+המקשה בתוך שמונים של נקבה – as for example, that she engaged in sexual intercourse [after immersing in a Mikveh] fourteen days after giving birth [to a female] and became pregnant and then aborted [the fetus] within eighty days.
+כל דמים שהיא רואה טהורים – for all of it is within the completion [of her period of purification], which is the blood of purity.
+ור' אליעזר מטמא – [she is defiled as] a menstruant woman/Niddah. For since it (i.e., the blood) came through hard labor, it is not the blood of purity, but rather on account of the fetus that is in her womb. But the All-Merciful (i.e., God) purifies it from her being in flux on account of her labor, but not from being a menstruant woman.
+שהחמיר בדם השופי - as for example, the other women giving birth who see three days of relief and then gave birth, is a woman who gives birth with a flux.
+היקל בדם הקושי – to purify her from her flux.
+מקום שהיקל בדם השופי – to purify her from all defilement, as for example, within her completion [of the period of purification].
+אינו דין שנקל בדם הקושי – to purify the blood from all defilements and even from being a menstruating woman.
+דיו לבא מן הדין [להיות כנדון] – as for example the labor that is within the completion that [of the period of purification following the birth of a child] that you learn from the undefined period of labor, it is enough to be like that which is judged to be like an undefined period of labor, for just as an undefined period of labor – the woman is defiled as a menstruating woman, so the labor that is within the completion [of that period of purification following the birth of a child] is defiled with the status of being a menstruating woman/Niddah.
+
+Mishnah 7
+
+כל אחד עשר יום – after the seven days of menstruation/Niddah.
+בחזקת טהרה – and she doesn’t have to examine herself, for it is a Halakha transmitted to Moses at Sinai (albeit not written down) that there is no distinction between one menstruating cycle to another that is less than eleven days.
+ישבה לה ולא בקדה – our Mishnah is deficient and should be read as follows: During the days of her menstruating period it requires examination. If she sat and did not examine herself inadvertently, or she was under constraint, or willfully didn’t examine herself, she is [ritually] pure/clean.
+הגיעה שעת וסתה ולא בדקה – even though she examined herself afterwards and found herself to be pure/clean, since she didn’t examine herself at the time of her period, that she is impure/unclean, for her menstruation comes at its [appropriate] time.
+במחבא (in hiding) – on account of robbers or an army that comes came to the city. But the Halakha is not according to Rabbi Meir.
+אבל ימי הזב והזבה – the seven clean days that she needs to count.
+ושומרת יום – as for example, that she sees [blood] one day or two days during the days of her flux, she does not count other than one day in cleanliness and she ritually immerses [herself] in the evening and is pure/clean to her husband.
+הרי אלו בחזקת טומאה – since her fountain was opened up and she saw it (i.e., blood) today, even though it is within the eleven [days], she is on the morrow in the presumption of impurity/uncleanness.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+יוצא דופן – a woman [whose womb] they opened through a drug and they removed the fetus and then she healed.
+אין יושבין עליו ימי טומאה – seven [days] for [the birth of] a male and fourteen [days] for a female.
+וימי טהרה – she does not have blood of purity.
+ואין חייבין עליו קרבן – of a child-bearing mother, as it is written (Leviticus 12:2): “When a woman at childbirth bears a male, [she shall be impure seven days; she has be impure as at the time of her menstrual infirmity],” until she gives birth from the place where she emits a secretion at coition.
+רבי שמעון אומר הרי זה כילוד (like one born naturally) – as it states (Leviticus 12:5): “ If she bears a female, [she shall be impure two weeks as during her menstruation, and she shall remain in a state of blood purification for sixty-six days],” to include that which goes for from the side (i.e., delivered by Caesarean section). But the Halakha is not according to Rabbi Shimon.
+כל השנים מיטמאות – as a menstruating woman/נדה from when the blood goes out from the interior of the womb where the menses are discharged and reached the vagina/בית החיצון , but even though the enclosures of the womb preserved it and it did not pass outwards. As it is written (Leviticus 15:19): “[When a woman has a discharge,] her discharge being blood from her body/דם יהיה זבה מבשרה,” it teaches that she defiles even though it is still within her body,” and the vagina/בית החיצון is called the place where the limb threshes (i.e., euphemism for sexual contact) at the time of sexual intercourse.
+אינן מטמאין עד שתצא טומאתן לחוץ – as is written concerning a person with gonorrhea/בזב (Leviticus 15:2): “When any man has a discharge issuing from his member/איש איש כי יהיה זב מבשרו, [he is impure],” until his flux leaves from his flesh, but regarding someone with a [nocturnal] emission, it is written (Leviticus 15:16 – the printed edition incorrectly lists chapter 22): “When a man has an emission of semen/ואיש אשר תצא ממנו שכבת זרע, [he shall bathe his whole body in water and remain impure until evening].”
+
+Mishnah 2
+
+שנזדעזעו איבריו – that semen was removed from his body.
+אוחז באמה – and even though that whomever grabs hold of his membrum virile and urinates it is as if he brings a flood to the world, here since semen was removed, it does not return and he warms himself (i.e., masturbates) to immediately remove more at that time.
+ומטמאין – flux and semen,
+At a miniscule amount, to a person that it comes out from. But coming into contact [through touching], that person is not impure until he touches a lentil’s bulk (i.e., usually, the standard size, which is the Egyptian lentil. See Tractate Kelim, Chapter 17, Mishnah 8).
+
+Mishnah 3
+
+מיטמאה בנדה – if she (i.e., a one-day-old girl) saw blood.
+בת עשרה ימים מיטמאה בזיבה – if she saw it (i.e., blood) on three consecutive days after the seven [days of Niddah menstruation]. For all blood that she sees within seven days is the blood of Niddah/menstruating woman, therefore, it is impossible for her to become defiled through her flux – that is, to become having a large flux until ten days [have passed].
+תינוק בן יום אחד מיטמא בזיבה – as it is written (Leviticus 15:2): “When any man has a discharge issuing/איש איש כי יהיה זב [from his member, he is impure],” that teaches about a one-day-old male child that becomes unclean through contact with gonorrhea.
+ומיטמא בנגעים – for concerning plagues it is written (Leviticus 13:2): “When a person has on the skin of his body/אדם כי-יהיה בעור-בשרו [a swelling, a rash, or a discoloration, and it develops into a scale affection on the skin of his body],” but a male baby who is one-day-old is a person, for implies a person of any sort [of age].
+ומיטמא בטמא מת – as it is written (Numbers 19:18): “and people who were there/ועל-הנפשות אשר היו-שם,” a person of any sort [of age].
+וזוקק ליבום (and imposes requirement of levirate marriage) – if he was born one day prior to the death of his brother. But if he was born after the death of his brother, he does impose the requirement [of levirate marriage], as it is written (Deuteronomy 25:5 – though the printed edition lists Chapter 28): “When brothers dwell together/כי-ישבו אחים יחדיו [and one of them dies and leaves no son, the wife of he deceased shall not be married to a stranger, outside the family.],that they had one dwelling [together] in the world.
+ופוטר מן היבום (and frees [a sister-in-law from the requirement of levirate marriage) – if he was born after the death of his father and lived one day and die. But all the time that she is pregnant, she is not permitted to marry.
+ומאכיל בתרומה – a Jewish daughter that married a Kohen and [he died], and a son was born after his death, she consumes [heave-offering] for him on the day that he was born, as it is written (Leviticus 22:11): “and those that are born into his household may eat of his food”/ויליד ביתו הם יאכלו בלחמו , and we expound upon it that they feed their mother. But if she was left pregnant [when he died], she does not eat for him (i.e., the unborn fetus) until he is born.
+ופוסל מן התרומה – as for example a Kohen that had two wives, one who was divorced that he transgressed and married when she was a divorcee and one who was not divorced, and he has children from the one who was not divorced, but servants that fell to them through inheritance consume heave-offering for them, as it is written (Leviticus 22:11): ‘but a person who is a priest’s property by purchase may eat of them”/וכהן כי-יקנה נפש קנין כספו הוא יאכל בו, and he has a son one day from the woman who was divorced [at the time of their marriage] and he is a חלל/son born to a priest and a woman whom the priest is forbidden to marry [and that child is considered an Israelite – and his daughter or widow may not marry a priest], but he has a portion in the servants, but he invalidates all of them from [consuming] the heave-offering, for there is no choice to know to which of them gets his portion, and especially a child who is one-day old who is worthy of inheritance. But all the while that he is not [yet] born, everyone consumes [heave-offering], for there is no claim/possession for a fetus.
+ונוחל ומנחיל – and he inherits the mother. If his mother died on the day that he was born, he inherits her. But when he dies, his brothers from his father and inherit from him the property of his mother, but the fetus that is her womb, if she dies pregnant, he does not inherit his mother to transmit by legal succession/inheritance to his brothers from his father, for he died prior to his mother, and a son does not inherit his mother in the grave to transmit succession to his brothers from his father.
+וההורגו חייב – as it is written (Leviticus 24:17): “If anyone kills any human being/ואיש כי-יכה כל-נפש אדם, [shall be put to death],” in any case.
+כחתן שלם - that they are obligated to mourn over him, and these words, that I am sure about this person that he completed his months [of being alive beyond pregnancy], but if he is not certain about this person that he completed his months [of being alive beyond pregnancy], they are not obligated to mourn over him until he will be thirty-one days old.
+
+Mishnah 4
+
+מתקדשת בביאה – if her father handed her over for this.
+ואם בא עליה יבם קנאה – to be his wife for every matter, and he inherits her and defiles her and takes possession of the property of his brother.
+וחייבין עליה משום אשת איש – if her father received her betrothal for her from one, and another person came upon her [through an act of sexual intercourse], he is put to death on her account, for her act of sexual intercourse is sexual intercourse.
+ומטמאה את בועלה – if she was a menstruating woman/Niddah. But less than this (i.e., three-years and one-day old), even though she dies through contact, she does not defile the person who had intercourse with her because of [the transgression of] a person who has intercourse with a menstruating woman would lead to seven-days of defilement [which does not apply], but because of contact it is defilement for an evening.
+תחתון – of a person who has intercourse with a menstruating woman.
+כעליונו – of a person who has gonorrhea, which defiles food and liquids, but not persons or utensils.
+מן הפסולין – as for example, a heathen and a slave and a descendant of the Gibeonites (see Joshua 9:27) and a Mamzer or the child of a Kohen who married a divorcee.
+פסלה – from [consuming] the heave-offering of her father, if she is the daughter of a Kohen.
+מכל העריות – such as her father or her father-in-law.
+והיא פטורה – because she is a minor and is not liable for punishments.
+כנותן אצבע בעין – that he sheds tears and returns to the status that he was, even here, she returns to being a virgin like she was.
+
+Mishnah 5
+
+שבא על יבמתו קנאה- and he takes possession of the property of his brother. But even though it is not a complete acquisition/purchase, it is different here for it is from Heaven (i.e., from the Torah) that it was acquired by him.
+ואינו נותן גט עד שיגדיל – if he comes to divorce her, for the betrothal of his brother is a complete betrothal/Kiddushin, but the divorce of this one (i.e., the levir of nine years of age) is not a complete divorce. And especially when he came upon her (i.e., in terms of sexual intercourse) after he had grown up (i.e., reached the age of thirteen years and one day), it is enough for her with a Jewish bill of divorce. But if he had not come upon her after he had grown up, she needs a Jewish bill of divorce and Halitzah (i.e., the removal by he widow of a special sandal from the foot of one of the deceased husband’s brothers).
+ומטמא בנדה – if he came upon her while she was in her menstruating state (i.e., Niddah), for his act of sexual intercourse/coition is an act of sexual intercourse/coition in all manners.
+ופוסל – as for example, a heathen and/or a slave or the son born to a Kohen and a woman to whom the Kohen is forbidden to marry who is nine years of age who comes upon the daughter of a Kohen , has invalidated her [from partaking] from the heave-offering of her father.
+ואינו מאכיל – if he is a Kohen and married an Israelite woman, he does not feed her heave-offering, because his acquisition [of her] is not a complete acquisition. And even if he a levir whose acquisition through this act of coition is as we stated, even so, he does not feed her heave-offering/Terumah.
+ופוסל את הבהמה – if the beast copulates with her (i.e., a human) through the testimony of one witness.
+נסקלת על ידו – if there are two witnesses.
+
+Mishnah 6
+
+נדריה נבדקין (her vows are examined) – if she knew in the name of whom she took a vow and in the name of whom she dedicated [something to the Temple], her vow is a [legitimate] vow.
+נדריה קיימין – as long as she brought forth two [pubic] hairs. And similarly, a male who is thirteen years and one day old, his vows are confirmed, especially if he brought forth two [pubic] hairs.
+ובודקין כל שתים עשרה – that you might have though since that as the Master stated, thirty-days in a year is considered a [full] year, where she was that she was examined thirty days prior to [her becoming] twelve [years of age and one day], and she didn’t know how to explain in the name of whom she had vowed, further we don’t examine [her] and she has the presumption of being a minor, this comes to teach us that this is not the case.
+קודם לזמן הזה – prior to the beginning of the twelfth year of a female child and [prior to the beginning of the] thirteenth [year] of a male child.
+אין נדריהם נדר – for they are minors.
+
+Mishnah 7
+
+פגה – סמדר/in the budding stage, like (Song of Songs 2:13): “The green figs form on the fig tree/התאנה חנטה פגיה, [The vines in blossom/סמדר give off fragrance] Such is the young female child that lacks a sign, neither in the breasts nor in the hair.
+בוחל – the fruit that is close to ripening. And it is the language of the Sages. The figs are subject to tithes when they are in that state of ripening called בוחל (see Tractate Maaserot, Chapter 1, Mishnah 2 and Tractate Niddah 47a – which is defined as when their heads grow white). Such is the case when she (i.e., the woman) has the sign of breasts slightly = when it is known that she has brought forth two [pubic] hairs, and she is a young woman/נערה.
+צמל – it is the language of an abbreviation/acrostic, that she has fully blossomed/come forth completely. That she has a clear sign in her breasts that she is an adult woman.
+בזו ובזו – even when she is a young woman, her father is in possession of everything, as it is written (Numbers 30:4): “while still in her father’s household by reason of her youth.”
+
+Mishnah 8
+
+איזו הוא סימניה (what are her signs of puberty) – it is referring to צמל/the stage of complete puberty in a woman.
+קמט – her breasts grew until they are folded a bit upon the chest and they appear as a fold.
+משיטו דדיה (that her breasts hang down) – they are larger than a fold.
+הפיטומת (when the surroundings of the nipple begin to grow dark) – the top of the breast, like (Tractate Sukkah, Chapter 3, Mishnah 6): ניטלה פטמתו/if the pestle-lie protuberance of an Etrog is taken out.
+על העוקץ -point of the nipple that the baby sucks on. And the surroundings of the nipple which is around the point, and all of these signs of puberty when they are appear in a woman, she is an adult. The one in accordance in with the opinion he holds (i.e., for example, Rabbi Akiva) and the other in accordance with the opinion he holds (i.e., for example, Rabbi Yossi), but furthermore, the father has no authority/control over her. But the Halakha is according to the words of all of them in the strictest opinions. Therefore, it one of these signs of puberty appear on her, we judge concerning her the law of an adult woman stringently. But not for a lenient decision, that if she betrothed herself, she needs a Jewish bill of divorce for perhaps she was an adult woman. But if her father betrothed her, she also needs a Jewish bill of divorce, lest she was a young woman/נערה, until there will be in her all of these signs of puberty entirely and then she will be considered an adult woman, whether for leniency or for stringency.
+
+Mishnah 9
+
+והיא אילונית – meaning to say, and it is necessary that they will see I her signs of being a sexually undeveloped woman. For if signs of being a sexually undeveloped woman are not seen in her even though she is twenty-years of age and has not brought forth yet two [pubic] hairs she is still a minor, until she will be thirty-five years and one day old. But if she did not bring forth two [pubic] hairs, then, even though the signs of being an undeveloped woman have not appeared in her, this [woman] is a sexually undeveloped woman. And we explained the signs of a sexually undeveloped woman [at the beginning] of the first chapter of [Tractate] Yevamot (Mishnah 1).
+לא חולצת ולא מתיבמת – and she is permitted to marry to any in the market/street, for the All-Merciful freed her, as it is written (Deuteronomy 25:6): “The first son that she bears [shall be accounted to the dead brother, that his name not be blotted out in Israel],” excluding the sexually undeveloped woman, who does not give birth.
+והוא סריס – meaning to say, that there appeared in him the sins of being a eunuch/impotent. For if there hadn’t appeared in him the signs of being a eunuch, he is still a minor, until he will be thirty-five years and one day old, for then, even if there didn’t appear in him signs of being impotent, it is known/assumed that he is impotent, since he did not bring forth two [pubic] hairs. But a eunuch does not perform Halitzah, as it is written (Deuteronomy 25:7): “to establish a name in Israel for his brother,” for this one is not the offspring of this one.
+רבי אליעזר אומר הזכר כדברי בית הלל – age twenty, if there appeared in him the signs of a eunuch, behold this is a eunuch/someone impotent.
+והנקבה – who is eighteen years old, if there appeared in her signs of a sexually impotent woman, according to the words of the School of Shammai. But the Halakha is not according to the Rabbi Eliezer.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+בא סימן התחתון - two [pubic] hairs which is the sign of being a young woman.
+עד שלא בא העליון – the sign of breasts, and this is בוחל/the [intermediate] stage of female puberty between childhood and full womanhood.
+או חולצת או מתיבמת – because she is an adult. That the [pubic] hairs are a prominent/distinguished sign, and we rely upon them.
+אע"פ שאי אפשר – [even though it is impossible] for the Rabbis for the upper sign (i.e., breasts) to come without the lower one (i.e., the two pubic hairs), but from when the upper sign comes, even though they examined and did not find the lower one, we state the word that the lower sign definitely came but that it fell off, nevertheless, according to Rabbi Meir, she does not perform Halitzah nor does she engage in levirate marriage. For Rabbi Meir holds that it is possible that the upper sign comes without the lower one, but we rely upon the lower one, therefore she is still a minor and she doesn’t perform Halitzah nor does she engage in levirate marriage. But Rabbi Meir according to his rationale who stated that a male child and a female child do not perform Halitzah neither do they engage in levirate marriage. A male child, perhaps he will be found to be a eunuch, and a female child, perhaps she will be found to be a sexually impotent woman.
+או חולצת או מתיבמת – and even if she is a minor, she engages in levirate marriage according to the Rabbis, for they do not concern themselves to the limitation/narrowing qualification that perhaps she will be found to be a sexually impotent woman, for most women are not sexually impotent. However, regarding Halitzah (i.e., the removal of the shoe of her dead husband’s brother who refuses to engage in levirate marriage and spitting in his face), we require that she is an adult, even according to the Rabbis, because it is written (Deuteronomy 25;7), “But if the man/איש does not want to marry his brother’s widow,” in the portion, and we make an analogy of [the situation of the] woman to that of the man. And the Halakha is according to the Sages.
+מפני שאמרו אפשר לתחתון לבוא וכו' – even though it (i.e., the Mishnah) teaches it in the first clause, it returns and teaches it another time, because it needs to give support to [Mishnah 2 where it states], “similarly, etc.” which is akin to it.
+
+Mishnah 2
+
+כל כלי חרס שהוא מכניס – liquid, when he places it on the water there is in a large incision that the water enters into it, all the more so that if he places the water into it, the liquid departs outside. But there is a small incision that lets it out but does not let it in. And we derive from this that which we hold – that a completely earthenware utensil that was perforated it is not invalid to sanctify in it the waters of the sin-offering [of the Red Heifer], that is, to place within it the water of the ashes of the Red Heifer, until he makes a large incision where the liquid goes in. But if he made a small incision where the liquid goes out, it does leave the category of a utensil and not find fault in this. But always a small incision is not like removing liquid that removes it from the category of being a utensil other than a large vessel which turned out to be defective/unwieldy alone (as for example, its handles being broken off or being cracked, and therefore used as a receptacle for refuse, as a pickling pot or as a receiver of drippings from a leaking vessel), that is broken vessel that is was designated to fill up with water and to use it, if it has a perforation/hold through letting liquid out, it is invalidated from the category of a utensil, for we don’t say, bring another large defective vessel and we will place it underneath this defective vessel to receive the liquid that departs. But a complete vessel that has been perforated while removing liquid is not invalidated from anything, because a person is concerned about it and doesn’t break it, and uses it and he brings the shard of a vessel and places it underneath to receive the liquid that comes out from it. And from here this is the explanation of our Mishnah: All earthenware utensils that are invalidated for the waters of the sin-offering [of the Red Heifer] is invalid for a large defective vessel, but there are those which are invalid for a large defective vessel but are fit/kosher for the waters of the sin-offering.
+כל אבר שיש בו צפורן – as for example, an extra claw/finger that are on the fingers of the hand, if it has a fingernail/talon, it is considered a limb. And it defiles through contact and by carrying and in a tent, like a limb that has a bone that defiles in a tent, and even if it lacks an olive-bulk of flesh, for we hold that limbs have no [distinct] measurement.
+ויש שיש בו עצם – but it is not considered a limb if it is extra, since it doesn’t have a nail/talon, and it defiles through contact and carrying, but does not defile in the tent all the while that there isn’t on it an olive’s-bulk of flesh. But if it is not extra, it definitely defiles in a tent because of being a limb, even though it doesn’t have a nail/talon and even though there isn’t an olive’s-bulk of flesh (see also Talmud Niddah 49b).
+
+Mishnah 3
+
+כל המיטמא במדרס – the person with gonorrhea. All utensils that is worthy of becoming a primary source of ritual impurity through the Levitical uncleanness arising from a person with gonorrhea’s immediate contact by treading on/leaning against something, as for example a utensil that is designated for lying and/or sitting if a person came in contact with the dead or was defiled in the tent of a corpse. And there is a utensil that completely becomes susceptible to receive all defilements and becomes a primary source of ritual impurity through [contact with] the dead corpse but does not become a primary source of ritual impurity through the person with gonorrhea through lying and/or sitting, as for example, if the person with gonorrhea bent over/turned upside down a Seah and sat upon it, or a field requiring a Tarkav (i.e., a dry-measure, three Kabs) and sat upon it, that very utensil is not impure through treading to become a primary source of ritual impurity, but rather first-degree ritual impurity through its contact with a person with gonorrhea, as it is written (Leviticus 15:4): “[Whoever sits on an object] on which the one with a discharge has sat [shall wash his clothes, bathe in water], and remain impure [until evening],”he who is designated for sitting, excluding this one that they say to him: “Stand and let us our work.” But if he came in contact with a dead corpse, he becomes a primary source of ritual impurity, for we don’t say with someone who is defiled through contact with the dead, “Stand and let us do our work.”
+
+Mishnah 4
+
+כל הראוי לדון דיני נפשות – all the more so is appropriate/fit to judge monetary matters.
+ויש שראוי לדון דימי ממונות – as for example, a Mamzer, who is fit/kosher to judge monetary matters but is invalid to judge capital crimes (see also, Tractate Sanhedrin, Chapter 4, Mishnah 2 and the Bartenura commentary on the concluding clause of that Mishnah).
+ויש שכשר להעיד ואינו כשר לדון – as for example, a person who is blind in one of his eyes. But our - Mishnah is according to Rabbi Meir who expounds on Scripture, as it is written (Deuteronomy 21:5): “and every lawsuit and case of assault is subject to their ruling/ועל-פיהם יהיה כל-ריב וכל-נגע. He makes an analogy between ריב/lawsuit and נגע/case of assault – that just as a case of assault is not with a blind person, as it is written (Leviticus 13:12): “whatever the priest can see/לכל-מראה א=עיני הכהן,” even a lawsuit is not with a blind person. But the Halakha is not like this anonymously taught [Mishnah], for the Sages dispute on that of Rabbi Meir and state that just as we find that the closing of legal proceedings is at night, even though we can’t see נגעים/people afflicted by plagues/suspected leprosy at night, that is so that a blind person in one of his eyes is fit to judge even though he is not kosher/fit to see plagues/suspected leprosy.
+
+Mishnah 5
+
+כל שחייב במעשרות מיטמא טומאת אוכלים – for there isn’t a thing that is obligated in tithing that isn’t food (see also Tractate Maaserot, Chapter 1, Mishnah 1).
+ויש שמיטמא טומאת אוכלים ואינו חייב במעשרות – as for example meat, and fish and eggs, which do not grow in the ground (note: but it should be pointed out that cattle are tithed – see Tractate Rosh Hashanah, Chapter 1, Mishnah 1).
+
+Mishnah 6
+
+כל שחייב בפאה חייב במעשרות – for concerning the corner of the field/פאה, they (i.e., the Rabbis) stated a general principle in [Tractate] Peah (Chapter 1, Mishnah 4): “All that is edible, privately owned, grown in the ground, harvested as a crop all at once (not singly as they become ripe) and can be preserved in storage is subject to [designation as] Peah.” Whereas regarding tithes/מעשר it is taught in the Mishnah [Tractate Maaserot, Chapter 1, Mishnah 1]: “All that is food, cultivated and which grows from the earth is subject to [the law of] tithes.” But, “preserved in storage and harvested as a crop all at once” is not taught. It is found that a vegetable is not preserved in storage and a fig and things similar to them are not harvested as a crop all at once, are subject to the laws of tithes but they are exempt from Peah.
+
+Mishnah 7
+
+כל שחייב בראשית הגז – ewes/sheep and rams alone.
+חייב מתנות – the shoulder, the cheeks and the stomach (see Deuteronomy 18:3).
+ויש שחייב במתנות – that the obligation of [priestly] gifts is for bulls and goats and sheep (at least one year old).
+
+Mishnah 8
+
+ויש שיש לו שביעית ואין לו ביעור – as for example the things whose roots remain in the ground whether during the months of heat/summer or during the rainy season, like the LOF (i.e., a plant similar to Colocasia, with edible leaves and root, and bearing beans – it is classified with onions and garlic, leaves of the wild LOF and the mint (see Tractate Niddah 51b), which they call NANA in Arabic, and MINTA in the foreign tongue, for since they do not ever cease from the field, there is no obligation to remove them from the house, as it is written (Leviticus 25:7): “and our cattle and the beasts in your land [may eat all its yield],” that all the time that beasts eat in the field, your cattle eats from the house, if the beasts cease from the field, the cattle cease from the house. And all of these that did not cease for the beasts from the field, there is no need to remove them from the house.
+
+Mishnah 9
+
+קשקשת – the clothing of the fish that is attached to it (i.e., scales).
+סנפיר- wings that it flies with them, and whatever has scales, it is known that it has fins and there is no need to examine after it further, for it is a pure fish.
+ויש שיש לו סנפיר – but it is an impure fish, for it lacks scales.
+יש לו טלפים - its hoofs are cloven, for there are no horns other than for pure cattle and beasts.
+ואין לו קרנים – as for example, swine, whose feet are cloven but they don’t have horns.
+
+Mishnah 10
+
+ויש שטעון ברכה לפניו ואין טעון ברכה לאחריו – such as ritual fringes/Tzizit, and Tefillin/phylacteries and Mezuzah, Shofar, Sukkah and Lulav, that we recite a blessing upon them before doing/performing them, but they don’t require a blessing afterwards.
+
+Mishnah 11
+
+תינוקת שהביאה שתי שערות – after [reaching] twelve years of age and one day.
+וחולצת או מתיבמת – even though that it teaches [in the Mishnah] that she is obligated in all of the commandments that are stated in the Torah, it was necessary to teach, [either] she performs Halitzah or engages in levirate marriage, for you might have thought that [only] "איש"/a man – is written in the portion (Deuteronomy 25:7): “But if the man/איש does not want [to marry his brother’s widow,” therefore a male who is a minor does not perform Halitzah, but a woman, who is not written in the portion other than as (Deuteronomy 25:7): “his brother’s widow/יבמתו” – whether she is an adult or whether a child, performs Halitzah or engages in levirate marriage. It comes to teach us that if she produces/brings forth two [pubic] hairs, it is so, but if not, it is not so. What is the reason? That we make an analogy between a woman to a man.
+וכן תינוק שהביא שתי שערות – after thirteen years and one day. And we establish twelve years for a female and thirteen for a male, is not a definitive sign, but rather an estimation/mark.
+וראוי להיות בן סורר ומורה משיביא שתי שערות עד שיקיף זקן התחתון – but prior to his bringing forth two [pubic] hairs, he is not liable for punishment. But after he has grown an encircling beard, he is worthy of giving birth (i.e., engaging in sexual intercourse for purposes of reproduction) and the All-Merciful stated (Deuteronomy 21:18): “If a man has [a wayward and defiant] son/בן,” but not one worthy of being a father.
+התחתון ולא העליון – meaning to say, which encircling beard did they mention, with the one of the bottom, but not the one of the top (i.e., the beard of the face).
+עד שירבה השחור (until the dark [hair] predominates) – that this place becomes darkened from man hairs. And the legal decision is, that the daughter may [express] refusal until she is twelve years of age and one day. But after this time, if she brought forth signs [of her young womanhood], she is not able to refuse. But if she did not bring forth signs, she can continue to refuse and even until she is twenty-years of age and she will demonstrate signs in her of being a sexually undeveloped woman. But these words [apply] when he did not come upon her [sexually] when she was twelve-years and one-day old, but if he came upon her after this time, she is not able to refuse any longer. But even though signs of [her womanhood] had not appeared in her, we are concerned that perhaps she brought forth the two [pubic] hairs and they fell off.
+
+Mishnah 12
+
+שתי שערות האמורות בפרה – for we hold (Tractate Parah, Chapter 2, Mishnah 5) that two black hairs invalidate her (i.e., the Red Heifer).
+ובנגעים – a white hair, for we hold in the Torah of the Priests (The Midrash Halakha of Sifra) (see also Tractate Negaim, Chapter 4, Mishnah 4) that the minimum limitation [of the word] שער/hair is [at least] two.
+האמורות בכל מקום – regarding a young male child and a young female child.
+לקרוץ (to cut, make an incision) - to hold a bit.
+שיהו ניטלות בזוג – of scissors, this is the greater measure. And the Halakha is according to all of them for stringency, and when it is cut with a fingernail, it is the smallest measure of all of them, but she does not complain, lest she is an adult woman, but regarding Halitzah, she does not engage in it, until there is the greatest measure of all of them (see Talmud Niddah 52b).
+
+Mishnah 13
+
+הרואה כתם (she sees a dark-red stain [on her clothing or body as an indication of uncleanness]) – that she found a drop of blood on her garment.
+הרי זו מקולקלת (she is disarrayed) – she doesn’t know an opening to her menstruating to know when will begin the eleven days that are between one Niddah and the next one (the days of protracted menstruation/flux), for she doesn’t know when it appears.
+וחוששת משום זוב -if the three days of [consecutive] blood flow have passed from when she wore this garment, and she found upon it a large blood stain the measure of three pounded beans and more, meaning to say, a bit more than three pounded beans, they were doubtful that perhaps each one of them came on one day, and it would be from doubt a large protracted menstruation/flux, and even though there were found in one place.
+וחכמים אומרים אין בכתמים משום זוב (bloodstains are not subject [to the laws of uncleanness] because of Zivah) – In the Gemara (Tractate Niddah 52b) it establishes the matter of the Sages here, as an individual opinion, and stated that it is [the statement] of Rabbi Hanina ben Antigonos. But Rabbi Hanina ben Antigonos admits that if she wore three dresses for girls on three days of her days of flux/protracted menstruation, a dress per day, and she found on each of them a blood stain, that she worries about flux. But one does not have to say that if she saw two days of blood from her body, but on the third day wore a dress that was examined for her and she found on it a blood stain, that it is obvious that she worries about protracted menstruation/flux. But it is not disputed that Rabbi Hanina ben Antigonos is the “Sages” of our Mishnah, other than when she wears one dress for three days from the days of her protracted menstruation/flux and at the end found a large bloodstain the measurement of three pounded beans and more in one place, or even in three [different] places, for he holds that in this case she is not concerned/worried about protracted menstruation, since she did not have blood stains on three dresses. But Rabbi Meir and the Rabbis dispute upon him, holding, that when she found the measurement of three pounded beans and more on one dress, whether in one place or whether in three places, she worries about protracted menstruation/flux. But the Halakha is not according to Rabbi Hanina ben Antigonos.
+
+Mishnah 14
+
+הרואה יום אחד עשר – which is at the end of the days of protracted menstruation/flux and on the morrow begins the days of Niddah.
+בין השמשות – it is doubtfully day which is the blood of protracted menstruation/flux, doubtfully the night and the beginning of Niddah.
+תחלת נדה וסוף נדה – in the Gemara (Tractate Niddah 53b) it explains that this is what it teaches: the beginning of Niddah and the conclusion of the days of protracted menstruation/flux. But on the seventh day of her menstruation/Niddah and the beginning of her protracted menstruation/flux. That is to say, at twilight of the eleven [days], if it is night, it is the appearance of the beginning of Niddah, but if it is day time, the blood is the blood of the end of flux. But if she say it (i.e., blood) two days prior to this, she worries because of flux. And similarly, if she saw it (i.e., blood) on the seventh day of her Niddah at twilight, we are doubtful also, if it is night, for the blood is the blood of the beginning of flux/protracted menstruation, but if she saw it two days afterwards she worries because of flux. But if it is day time, her seeing it [i.e., blood) is the end of the days of Niddah/menstruation , and even though she sees [blood] two days afterwards it is not flux.
+יום ארבעים לזכר ויום שמונים לנקבה. בין השמשות לכולן – meaning to say on which of these that she should see [blood] at twilight, it is doubtful that it is [ritually] impure blood and doubtful if it is pure/clean blood,, but if she sees [blood] two other days outside of this, it is blood of protracted menstruation/flux from doubt, and she brings a sacrifice which is not consumed, for all who err bring a sacrifice and it is not consumed.
+השוטות (the foolish) – to the foolish who do not know when are the days of Niddah/menstruation and when are the days of flux, they are fools.
+עד שאתם מתקנים את השוטות – these foolish women who saw [blood] at the doubtful time period.
+בואו ותקנו את הפקחות = that see [blood] at the certain hour and they need repair and to explain/separate the days of their watchfulness and their [days of] sexual intercourse, as for example these that we brought in the Baraita (Tractate Niddah 54a): She who sees [blood] one day is [ritually] impure and one day pure all of her days, and she always sees [blood] during the day but not at night, she engages in sexual intercourse on the eight day from when she saw [blood] for the first time, for she is pure, for behold that on the seventh [day] in the evening she immersed [in the Mikveh] and she didn’t see [blood] until the ninth day, therefore, she engages in sexual intercourse the complete eighth day night and day and the night afterwards which is the morning of the ninth day. And she engages in sexual intercourse for four nights out of eighteen days of her first sighting [of blood], for behold this woman will not be ever be a woman with flux/protracted menstruation, since she doesn’t see [blood] for three consecutive [days]. But when she sees [blood] on the ninth [day], she would observe the tenth [day in abstinence from sexual intercourse] and engage in sexual intercourse at night. And then she would see [blood] on the eleventh [day], and would observe the twelfth [day in abstinence from sexual intercourse] and then engage in sexual intercourse at night, that is two. And she would see [blood] on the thirteenth [day] and observe the fourteenth [day in abstinence from sexual intercourse] and engage in sexual intercourse at night, that is three [days]. And then she would see [blood] on the fifteenth [day] and she would observe the sixteenth [day in abstinence from sexual intercourse] and engage in sexual intercourse in the evening, that is four [days]. And on the seventeenth [day] she would see [blood], and she would observe the eighteenth [day in abstinence from sexual intercourse], behold the eighteen days have been completed and she engaged in sexual intercourse for only four nights. Except for the eighth day and its night, the last act of sexual intercourse is not within the eighteen [days]. And on the morrow on the nineteenth [day], when she sees [blood], this is the beginning of her Niddah/menstrual cycle, for the eleven days between one menstrual period and the other have been completed, and she returns to her count as we have stated. But there is more that requires amendment for the days of their sexual relations, and all of it is brought in the Baraita (Tractate Niddah 54a) in the Gemara in our chapter.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+דם נדה. מטמאין לחין – as it is written (Leviticus 15:33): “And concerning her who is in menstrual infirmity, [and concerning anyone, male or female, who has a discharge, and concerning a man who lies with an impure woman],” just as a male has flux from her is impure like her, and at the time he has a flux, it is moist.
+ומטמאין יבשין – as it is written (Leviticus 15:19): “[When a woman has a discharge], her discharge being blood from her body, [she shall remain in menstrual impurity seven days],” he will be in his condition/status , and even though it dried up.
+ובשר המת – it defiles dry, as it is written (Numbers 19:16 -the printed text errs in mentioning chapter 12): “or human bone,” a person is similar to a bone; just as a bone [defiles] when dry, also the flesh [of a dead person] defiles when dry.
+והניע (the phlegm) -soft spittle that comes out through shaking. But I heard, secretion that descends from the nose. But they are from the discharges of the man with a flux/gonorrhea which are the primary sources of [ritual] impurity.
+והשרץ – as it is written (Leviticus 11:31): “whoever touches them when they are dead [shall be impure until evening],” like they are dead, that is, when they are moist as they were at the time of their death. But all the time that the spinal column exists and the bones are attached to the spinal column, since its form is recognized, it is considered as moist.
+והנבלה – as it is written (Numbers 19:14): “[This is the ritual:] When a person dies [in a tent],” similar to death.
+והשכבת זרע – that it needs to be appropriate to emit semen.
+מטמאין לחין ואין מטמאין יבשין – the flux [of someone with gonorrhea] defiles moist but not dry, as it is written (Leviticus 15:3): “[The impurity from his discharge shall mean the following ] whether his member runs with the discharge [or is stopped up so that there is no discharge],” it is similar to discharge/spittle which is moist. It is like (I Samuel 21:14): “and let his saliva run down his beard.”
+והניע והרוק – as it is written (Leviticus 15:8): “If one with a discharge spits [on one who is pure],” and at the time that he spits, it is moist.
+וכמה היא שירייתן, (and how long must they be soaked?) – that let us say, it retracts in this measurement that they are moist [once again].
+בפורשים מעת לעת – but if more hot water is needed, or more than an astronomical period of twenty-four hours, they are dry (see Talmud Niddah 58a).
+ר' יוסי אומר בשר המת יבש – it is pure from defiling with an olive’s bulk. But it defiles a mass of earth from a grave containing a spoonful of parts of a decayed human body which causes uncleanness. But the Halakha is not according to Rabbi Yossi (see also Tractate Ahilot, Chapter 2, Mishnah 1).
+
+Mishnah 2
+
+מטמא למפרע – all of the pure things that were found in the alleyway [are considered] the private domain concerning [ritual] impurity, and where there is a doubt, it is impure.
+או עד שעת כיבוד – because it is the presumption that the Children of Israel (i.e., Jews) examine their alleyways at the time that they are cleaning, and if there had been creeping thing there, he would see it.
+וכן כתם שנמצא בחלוק מטמא למפרע – all of the purities that the woman made from the day of . not those that were prior to washing, because it is the presumption that the daughters of Israel examine their garments at the time of their being washed (see Tractate Niddah 58b).
+היבש מטמא למפרע – until the time of sweeping. For it is possible to state that after the sweeping it fell.
+אבל הלח אינו מטמא למפרע – but until the time that we are able to state that if if fell on that day it is still able to now be moist. But not until the hour of sweeping, if it is a long time, for it is moist, and if from that time it fell, it became dry. And especially with a creeping thing that Rabbi Shimon disputes between moist and dry. But regarding a bloodstain, even moist defiles retroactively until the hour of washing, for one can say that it was dry and water fell upon it. But regarding a creeping thing, one cannot state this, for if blood were to fall upon it, it would have been dismembered (see Tractate Niddah 56b).
+
+Mishnah 3
+
+כל הבאים מרקם – (see Tractate Gittin, Chapter 1, Mishnayot 1-2) – that they are heathens and their blood is pure. But even though the Rabbis decreed on the heathens that they would be like those with gonorrhea/flux for all their matters, they did not make this decree on their bloodstains.
+מרקם – between Kadesh and Shur, and we translate in Aramaic: between Rekem and Hagra (a town and province in the desert of Shur).
+שהן גרים- and their blood is impure.
+וטועים – meaning to say, that they are not that chaste/modest, and they don’t hide their bloodstains. Therefore, we are concerned lest the bloodstains of women [indicate] that they are menstruating/Niddah.
+הבאים מבין הגויים טהורים- that the Rabbis did not decree on their bloodstains, since their blood is certainly pure from the Torah.
+מבין ישראל ומבין הכותים ר' מאיר מטמא - Our Mishnah is deficient and should be read as follows: From those among the Israelites and the Cutheans are unclean/impure, for Cutheans are true converts and their blood is unclean/impure. Bloodstains that are found in the cities of Israel, that is in an open place are pure, for they are not suspected on their bloodstains and they certainly are reserved/private. Those that are found in Cuthean cities – Rabbi Meir defiles as the Cutheans were suspect on their bloodstains. But the Sages declare pure, for they were not suspected on their bloodstains and were modest/reserved, and we attach/assign this bloodstain to the blood of a wild beast or animal, for if it had been the blood of a menstruating woman, it would not be found in an open/revealed place, for they also are modest/refined like Israel. And the Halakha was already decided for at this time period, they (i.e., the Rabbis) decreed regarding the Cutheans to be considered as heathens for all their matters, and their bloodstains are pure like the bloodstains of heathens.
+
+Mishnah 4
+
+בכל מקום – in an Israelite place.
+טהורים – that their presumption is that they are not from the blood of a menstruating woman/Niddah, for they are modest/chaste.
+בית הטומאות – the room that the woman use during the days of their menstruation.
+קוברין שם – according to hour, in order that they can remove them for another time. And because we don’t know if they removed them or not, they defile in the tent through overshadowing.
+
+Mishnah 5
+
+מאמנים לומר קברנו - for defilement by the dead is from the Torah. And for example, that a Cuthean priest stands there with heave-offering in his hand and consumes it, that we don’t have to be concerned that perhaps it is impure heave-offering. But without this they are not believed, for they lack (Leviticus 19:14): “or place a stumbling-block before the blind,” and they don’t care if we end up sinning through their mouths.
+אם בכרה – and that we see [him] working and shearing it (i.e., the cattle), for if he didn’t know that it is not a firstling, he didn’t transgress that which is in the Torah, as it is written (Deuteronomy 15:19): “you must not work your firstling ox or shear your firstling sheep.”
+נאמנים על ציון קברות – to put up a mark to indicate the place of the grave and we rely on them and even though it is from the Rabbis, since it is written, we are careful, as it is written (Ezekiel 39:15): “any one of them who sees a human bone shall erect a marker beside it.”
+לא על הסככות – a tree (with a seat of uncleanness on one of its boughs throwing a shadow (forming a tent) over the ground and its branches/foliage are separated and it is known that there is definitely a grave under one of the tents, but it is not known which it is, and a Cuthean comes and testifies on one that this is pure, he is not believed, because he is not concerned with that which is doubtful.
+ולא על הפרעות – large protruding stones from the fence and a grave is under one of them and we don’t know which of them, and a Cuthean comes and testifies on part of them that they are pure.
+אינו נאמן – because he is not concerned about something doubtful.
+בית הפרס (an area in which uncertainty exists concerning the location of a grave or a corpse)- a field in which a grave is plowed there. And all one hundred cubits surrounding the grave the Rabbis established as having the presumption of [ritual] impurity, lest perhaps the plough rolled and dragged a bone like the size of a barley from the corpse. And [the word] פרס is the language of split and broken, that the bones of the dead person were split there. And from others I heard, that on account of the fact that feet of human beings are prevented from walking there because of the defilement.
+זה הכלל – to include the [Sabbath] limits and wine poured as a libation/יין נסך. For a Cuthean is not believed to state that the Sabbath limit extends to here, for the [Sabbath] limits are Rabbinic [ordinances] and the Cutheans do not hold by them. And similarly, they are not believed on wine poured as a libation, for they are not careful from contact with a heathen. And all of these things were not stated other than during the early generations, but at this time, they are considered as heathens for all their matters.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+הרואה כתם. כנגד בית התורפה (A woman who sees a bloodstain, corresponding to her pudenda) – place of nakedness/lewdness..
+טמאה - for one cans ay that the blood from that place fell.
+על עקבה – that at times that by chance and it touched that place.
+ועל ראש גודלה – that while she stepped, it happened to be that the big toe that is on her foot was under that place and blood dripped upon it.
+על שוקה ועל פרסותיה מבפנים טמאה (on her thigh or on her foot) – when a person stands and fastens his legs and thighs one to the other, all that is attached one with the other from them is called “on the inside.”
+מבחוץ – from here and from there.
+ועל הצדדין – behind the thigh all of their height corresponding to the ankle, and in front of it all its high corresponding to the leg, are called “the sides.”
+
+אם מגיע כנגד בית התורפה – as for example, that it (i.e., the bloodstain) is found at the top of the sleeve near the hand, that sometimes she stretches them from the arm and it correspondingly falls corresponding downwards.
+ואם לאו – that it does not correspond with the pudenda, as for example, that it (i.e., the bloodstain) is found near the shoulders.
+שהוא חוזר – sometimes that the top of he garment is reversed opposite her face below.
+וכן בפוליון (and similarly a pallium/a sheet worn as a cloak and used for a bed-cover) -towel/apron that she covers herself with.
+
+Mishnah 2
+
+ותולה (she hangs it/blames it) – the bloodstain that she found.
+בכל דבר שהיא יכולה לתלות – to state that it (i.e., the bloodstain) was not from here.
+מאכולת (louse) – vermin.
+עד כמה הוא תולה – with the blood of a louse/vermin.
+עד כגריס (the size of a bean/split bean) – but more than this, the blood of a louse is not that great. And in this, however, she blames, and even though she didn’t know that she killed it. But Rabbi Hanina [ben Antigonos] disputes the first Tanna/teacher who stated, that yes (i.e., she may place the blame upon it), if she killed it, but not, if she didn’t. But the Halakha is not according to Rabbi Hanina ben Antigonos.
+ותולה בבנה ובבעלה – that lie next to her, if they have a wound, to state that this bloodstain was from them.
+ואם יש בה מכה – that the skin/membrane lifted off [the wound].
+והיא יכולה להתגלע (and she is able to scratch it open) – to be revealed. From the language (Proverbs 17:14): “Before a dispute flares up/לפני התגלע הריב [drop it]," that is to say, that he should the skin/membrane and peel it and the wound will be revealed and blood comes out from it, she may blame it (i.e., rely upon it).
+
+Mishnah 3
+
+דם ולא כתם – but it is the Sages who decreed on the bloodstains, therefore, we follow them for a lenient ruling.
+
+Mishnah 4
+
+עד שהוא נתון תחת הכר – the clothing that uses to clean/wipe herself at the time of sexual intercourse is called a “testing or examining rag”/piece of cloth used by women for ascertaining their condition of cleanness or uncleanness
+דם עגול טהור – for it is the blood of a louse.
+משוך טמא – but if it is an elongated drop, it is impure, for the presumption is that it (i.e., the bloodstain) is from it, and at the time that she wiped herself, she blames this blood on the examining rag.
+דברי ר' אליעזר בר ר' צדוק – and such is the Halakha.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+האשה שהיא עושה צרכיה - urinates.
+אם עומדת טמאה – since we say that urine that returns to the interior of the womb [from where the menses are discharged] and blood comes from the interior of the womb together.
+יושבת טהורה – In the Gemara (Tractate Niddah 59b in the words of Rabbi Abba) we establish that while she is siting on the edge of the bowl/basin and the urine splashes/brings forth an uninterrupted jet into it with power, but there is no path for the blood of the interior of the womb to go out with the urine, but if after the water has stopped, this blood comes from the interior of the womb, the blood was not found within the bowl /basin, but on the edge, for the blood that comes from the interior of the womb flows gently/comes down slowly and does not splash/bring forth an uninterrupted jet, but this blood that is found within the bowl/basin perforce comes from the place of the urine and there is a force there, but not from the interior of the womb. But while she is standing at the edge of the basin and splashes an uninterrupted jet within the bowl, it was not possible to straighten her up, for when she is standing it is impossible for her to splash/bring forth an uninterrupted jet, for this reason it was necessary for the Tanna/teacher [of the Mishnah] to hold [the tradition] of “sitting.”
+רבי יוסי אומר בין כך ובין כך טהורה – and the Halakha is according to Rabbi Yossi.
+
+Mishnah 2
+
+שעשו צרכיהם – that they urinated.
+רבי יוסי מטהר – for even for a woman alone for which there is only one doubt, that is the doubt of whether it (i.e., the blood) comes from the interior of the womb or whether it comes from the place of the urine, Rabbi Yossi declares her pure above (see previous Mishnah), and all the more so if here if it comes from a man. But the Tanna/teacher here does not repeat that Rabbi Yossi declares her pure but rather to teach us from an extraneous Mishnah that even ab initio, Rabbi Yossi declares pure a woman who performed her needs (i.e., urination) and saw blood, that she should occupy herself in purity, and not state specifically that post-facto Rabbi Yossi declares her to maintain her purity that she was engaged with, but ab initio we state that she is not occupied in purity, this comes to teach us that the opposite is true.
+ר' שמעון מטמא – even here where there is a compound uncertainty, as the reason is taught.
+שחזקת דמים מן האשה – and above (i.e., in the previous Mishnah), we determined that the Halakha is according to Rabbi Yossi who declares her to be pure with one doubt, and all the more so here when there is a compound uncertainty.
+
+Mishnah 3
+
+השאילה חלוקה – and afterwards she herself wore it and found upon it a bloodstain.
+לנכרית או לנדה – to a heathen woman that she sees blood, that she is an adult and we knew about her that she had already seen it (i.e., blood), similar to a menstruating woman/Niddah.
+הרי זו תולה בה – but she [herself] is pure. For since she (i.e., the woman who had borrowed it) was a menstruating woman, it did not put her into disarray at all. And a heathen woman also is impure and she receives blame for it. But an Israelite is pure that borrowed a garment from her pure female friend, and afterwards, her friend wore it, both of them are impure, as it is taught [further on in our Mishnah]: three women, etc. for since if she had not blamed it, it would disarray/upset her, for what good is something that upsets this one (i.e., woman) more than that one?
+של אבן – that is not susceptible to receive [ritual] impurity. But the bench [that we are speaking of] in the first clause [of the Mishnah] is made of wood and it is appropriate to be defiled through the sitting of a person with gonorrhea or the menstruating woman.
+אין מקבל כתמים – meaning to say that they (i.e., the Rabbis) did not make a decree on the bloodstains that are found on it. And the reason of Rabbi Nehemiah, as it is written (Isaiah 3:26): “[And her gates shall lament and mourn,] And she shall be emptied, shall sit on the ground/ונקתה לארץ תשב (see also Lamentations 2:8), since she sat on the ground that is not susceptible to receive [ritual] uncleanness, she shall be emptied/cleaned. And the same law applies to all things that are not susceptible to receive [ritual] uncleanness. And similarly, if she sat in connection with an earthenware utensil, that is not susceptible to receive [ritual] uncleanness from the outside (see Tractate Niddah 60b), or on a patch/strip of cloth that lacks three [handbreadths] by three [handbreadths] that is not susceptible to receive [ritual] uncleanness, in all of these, they (i.e., the Sages) did not decree on bloodstains that are found on them. And the Halakha is according to Rabbi Nehemiah.
+
+Mishnah 4
+
+ותולות זו בזו – that if the one [who saw blood] was pregnant, she blames the blood on the one who is not pregnant, and she is pure.
+ואם לא היו ראויות – as for example that all of them were pregnant or all of them were nursing mothers, all of them are impure as if they are apt to see [blood], for nevertheless, blood fell from between them.
+
+Mishnah 5
+
+תחת הפנימית – the one [woman] of the side where the wall is called the “inside,” and the “outer” is called to that one of the side through the path of ascending to the bed. And that which the Tanna/teacher [of the Mishnah] distinguishes here between that which is found underneath the “inside” to that found underneath the “outside,” for above (in the previous Mishnah) where it is taught, “and if blood is found under one of them, all of them are impure,” he doesn’t distinguish between that found underneath the “inside” and that found underneath the “outside,” it explains in the Gemara (Tractate Niddah 61a) that above we are speaking when they are in close contact and attached together. Therefore, one can doubt about the “outer” one even when the blood is found underneath the “inside” one.
+אימתי -that they said that [if the blood] is found underneath the “outer” one, the “inner” one is pure.
+בזמן שעברו דרך מרגלות המטה (bottom part of bedstead) – and the “inner” one did not pass on the place of finding blood.
+אבל עברו שלשתן דברך עליה – that they are treading and passing over the [area of] the “outer” one.
+כולן טמאות – and even the “inner” one, for perhaps when the “inner” one passed through there, it (i.e., the blood) fell from her.
+לגל טמא (a defiled heap) – that there was an olive’s bulk from the dead person’s corpse there.
+עד שמגיע לסלע או לבתולה – virgin soil. If he didn’t find it, the heap is pure. For I could say that a raven came and took the defiling thing. But here, when all three of them examined themselves and found themselves to be pure, the Rabbis agree with Rabbi Meir that all of them are impure, for this blood, from where did it come? Perforce it is from one of them. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+שבעה סממנין מעבירין על הכתם (seven substances they pass over the bloodstain) – for the blood is not nullified until all of them pass over it.
+רוק תפל ומי גריסין (tasteless spit and water from boiled grits) – It explains them further on (see Mishnah 7) in our Mishnah.
+נתר – ALUM in the foreign language. And it is kind of soil that is bright. And in Arabic we call it SHIB.
+בורית (a sort of soap) – a kind of plant that cleans and purifies.
+קמוניא (Cimolian earth, a clay used in cleaning clothes and also in medicine) – a grass that we dry it and grind it and clean the hands in its dirt to remove the evil smell. And in the language of the Gemara “pull and stick in”/release the debtor and seize the guarantor (see Tractate Shabbat 90a and Tractate Niddah 62a and Tractate Shabbat, Chapter 9, Mishnah 5) – a popular name for Cimolia.
+אשלג (a kind of alkali, or mineral used as a soap)– it was not explained to me.
+הטבילו – the cloth that has the bloodstain prior to passing over it these substances.
+הרי זה צבע – for if it were blood, it would pass away.
+שדיחה (that it faded) – that it changed from its redness.
+
+Mishnah 7
+
+שלא טעם כלום מבערב – all that entire night., that is insipid without taste. And he who slept from the last midnight of the night until the morning. And until three hours of the day, he is called tasteless spit regarding this matter. But if he woke up and taught his lesson, it is not tasteless spit.
+לעיסת גריסין של פול חלוקת נפש (a chewed mass of grist of beans split to the core) – that the food is separated from the shell, chewed for a mass of grist of beans and they pass it over the bloodstain.
+שהחמיצו (urine that has fermented) – that has decayed. And how much is their fermentation? A bit for three days.
+וצריך לכסכס (to scour) – to scrub three times over each and every substance, in the manner of laundering clothing that it folds over one side with the other and rubs/brushes them.
+כסדרן – in the manner that is taught here.
+לא עשה ולא כלום – neither to examine nor to abolish/undo.
+
+Mishnah 8
+
+כל אשה שיש לה וסת דיה שעתה – above in the first chapter [Mishnah 1] this is taught (and also in Tractate Eduyot, Chapter 1, Mishnah 1), but there we are speaking of regular dates of menstruation as for example from the fifteenth day [of one month] to the fifteen day [of the next month], or from [the first day of] the month to [the first day] of the month, but here we are speaking of regular premonitory symptoms of approaching menstruation that are in her body, for whenever that these symptoms will appear in her, it is customary to see them, but there is no fixed time to see them.
+מפהקת (open the mouth/yawn) – there are those who interpret/explain that she opens her mouth with all of her strength, ALTHAREI in the foreign tongue, and there are those who explain/interpret that she stretches out her arms and body, ASHTARNE KALAR in the foreign language.
+בפי כרסה (at the opening of her stomach)- corresponding to her navel.
+שפולי מעיה (lower part of the abdomen) – the womb.
+ושופעת– The Gemara (Tractate Niddah 63b) explains that she discharges impure blood within pure blood, as for example, that she is used to seeing pure blood initially, that is blood that is not from the five [kinds] of impure blood (see Tractate Niddah, Chapter 2, Mishnah 6 for the impure types of blood), and afterwards the impure blood And this also is a fixed period. And whenever she sees impure blood after pure blood, her set time is sufficient for her.
+צמרמורת (feverish flushes) – it is the language of (Psalms 119:120): “My flesh creeps from fear of You;/סמר מפחדך בשרי [I am in awe of your rulings].” ARITZMINT in the foreign tongue.
+אוחזין אותה – she is trained to be at every time that she sees (i.e., experiences) this.
+וכן כיוצא בהן – from the rest of the signs that the women who sees blood are turned to be like this, as for example, that her head is heavy upon her, or that trembling or shaking grabs hold of her, or pain in the heart, and similar kinds of things. If she established [the presence of the one of these token symbols of her period] three times, this is a fixed period.
+
+Mishnah 9
+
+היתה למודה להיות רואה בתחלת הוסות – that are in her body. As for example, at the beginning of the sneezing and the yawning and similar things.
+אף ימים ושעות וסתות – the hours are also fixed periods. And we follow after them. For if she was accustomed to see [signs] from the twentieth day [of the month] to the twentieth day [of the month] and from the sixth hour to the sixth hour, she is permitted to engage in sexual relations on the twentieth day [of the month] until the sixth hour, but she worries/suspects only at the sixth hour. If the sixth hour passed and she didn’t see [any signs], she is permitted to engage in sexual relations all that entire day.
+היתה למודה להיות רואה עם הנץ החמה – the conclusion of this matter of Rabbi Yossi.
+אינה אסורה אלא עם הנץ החמה – but all night she engages in sexual relations. But if sunrise had passed and she didn’t see [any signs], she engages in sexual relations the entire day, for especially the hour of her period is when she worries, but not further.
+רבי יהודה אומר כל היום שלה – that is to say, she is permitted to engage in sexual relations all throughout the day, from when sunrise had passed and she didn’t see [any signs], but the entire night that is prior to sunrise of her period, she is forbidden to engage in sexual relations. But with sunrise, as it is taught, that is that she is used to seeing sat the end of the night prior to the arrival of the beginning of the day, but we prohibit her [from sexual relations] the entire time of her period. It is found that she is prohibited all the night which is the time of her period. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 10
+
+ושאינה מיטהרת מן הוסת – that stopped from her, that one should not be concerned about it.
+
+Mishnah 11
+
+יש גפן שיינה אדם ויש גפן שיינה שחור – such as that there is a woman that her blood is red, there is a woman whose blood is black.
+כך גפן יש בה יין – every woman has blood of menstruation and blood of virginity.
+ושאין בה הרי זה דורקטי (a woman who has no menstruation – also grape used for dessert -fit only for eating) – [the word is made up of two words]: דור קטוע/a cut-off race (bound to die out – see Tractate Niddah 64b), meaning to say, cut off from [bearing] children, barren, who does not give birth.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+תינוקת. נותנין לה ארבעה לילות – and even if she sees [blood], we state that it is blood of virginity and pure.
+עד שתיה המכה – that the wound of [the first] sexual intercourse will be cured. And all the while that the blood flows gently from her while she stands, but when she sits it (i.e., the blood) does not flow gently, or it flows gently when she is sitting on top of something hard, but when she sits on something soft, as for example, on top of pillows and cushions, it is known that the wound [from her first sexual intercourse] has not healed, and on account of the blood of virginity the blood came. But if the blood flows gently whether she stands or whether she sits or whether she is sits on a soft thing or whether she sits on a hard thing, this is not blood of the wound but rather menstrual blood.
+הגיע זמנה לראות – but she didn’t see it (i.e., blood) and she got married.
+עד מוצאי שבת ארהעה לילות – for she got married on Wednesday (see Tractate Ketubot, Chapter 1, Mishnah 1), for a virgin gets married on Wednesday and has intercourse on the night of [the beginning of] Thursday.
+בעילת מצוה the first act of marital duty/the first act of coition.
+כל הלילה כולה = and even if he has sexual intercourse/performs his marital duty [with her] many times. And all these things are in the early generations only, but after the stringency spread that the daughters of Israel placed upon themselves that even if they see a drop of blood like a mustard seed, they sit upon it (i.e., and not engage in sexual intercourse) for seven clean [days], anyone who marries a virgin woman even a minor whose time had not yet come to see [blood] and she had never seen it (i.e., blood), after he (i.e., the husband) performed his marital duty [for the first time], he is not permitted to come upon her [for another act of sexual intercourse] until she counts seven clean [days] after the bleeding stops, according to the law of other women who see blood.
+
+Mishnah 2
+
+לא הפרישה – she did not examine herself to separate/abstain [from sexual intercourse] in [ritual] purity.
+ולאחר ימים – after she had immersed [in a Mikveh] on the eighth night.
+הרי זו בחזקת טהורה – on the days that are between her ritual immersion and her finding defilement , and those pure things that she came in [physical] contact with are pure, that I could say now that she sees.
+המטמאה מעת לעת – this refers to the first clause [of the Mishnah], as it states, “and after some days she examined herself and found herself unclean, she is in the presumption of purity, but she defiles from one astronomical period of twenty-four hours [to the previous twenty-four hours] of this sighting [of blood] or from one examination to a previous examination.
+אפילו בשניה לנדתה – she examined [herself] in the morning and found herself to be pure, but at twilight she did not mark her separation [and examine herself], and at the conclusion of the seventh [day] she immersed [in a Mikvah], but after some days, she examined herself and found that she is impure, this was until now in the presumption of being pure. And there are three disputes in this matter: According to the first Tanna/teacher [of the Mishnah], her examination in the morning of the seventh [day] is what makes her pure, but not on the second day of her menstruation. And according to Rabbi Yehuda even her examination in the morning of the seventh [day] does not purify her until she separates herself at twilight. But according to the Rabbis, even on the second [day], for since [the bleeding] stopped, it stopped. And especially on the second [day] is when the Rabbis declare her pure, but on the first [day] she found herself to be pure and she didn’t examine herself further, and immersed on the night of the eighth [day] and engaged in purity, and afterwards found herself to be impure, the Rabbis do not make her pure, because on the first day, she is under the presumption of being an open source (see Talmud Niddah 68b), and because of this it is taught [in the Mishnah]: “and even [if she examined herself] on the second day of her menstrual period” specifically, but not on the first. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+הזב והזבה – who are required to count seven clean [days] and they ceased from their sightings [of blood] and began o count, and they counted on the first [day] and on the seventh [day], etc.
+אין להם אלא יום הראשון ושביעי בלבד- - [according to Rabbi Yehoshua], and they need to count another five clean days, in order to complete the seven [clean days].
+ר' עקיבא אומר אין להם אלא שביעי – lest they saw [blood during the days] in-between and it nullified their first count. But the Halakha is according to Rabbi Eliezer [that they are under the presumption of ritual purity – when examining only on the first and seventh days].
+
+Mishnah 4
+
+מטמאים במשא – The Gemara (Tractate Niddah 69b) raises an objection: Does not every corpse convey uncleanness through carrying (i.e., why did the Mishnah restrict to only the cases mentioned)? But rather, carriage means through a stone used for closing a pit (i.e., the corpse was put on a closing – immovable-stone). That is to say, a large and heavy stone that is not carried. But if it (i.e., the stone) is placed upon utensils and the corpse is upon it, this is not carrying, for appropriate to be carried with it, and the rest of the corpses do not defile but thee define according to the Rabbis. For since according to the Torah, when a living person [who is impure] defiles with a stone used for closing a pit for they defile while sitting anything that is underneath them, they [the Rabbis for those individuals after death] decreed lest they faint and it is similar to death, but if one should say that a dead person with gonorrhea does not defile, a living person with gonorrhea who faints would lead to defiling.
+עד שימוק הבשר – that from now, the person is certainly dead.
+נכרי שמת – even though while he is alive, he is like a person with gonorrhea for -all matters and defiles with a stone used for closing a pit, once he dies, he is pure from defiling with a stone used for closing a pit, for the defilement of flux is upon him while alive, but [his defilement] is only from the words of the Scribes.
+כל הנשים- they are under the presumption of being menstruant women, and we immerse utensils that were upon them near the time that their souls departed even though they didn’t touch them after death. Because at first they would immerse utensils that are upon all menstruant women that died, but the living menstruant women were embarrassed, for even in their deaths they were different from other women, [the Rabbis] enacted that they would immerse that which is upon all women, because of the honor of the living menstruating women.
+ובית הלל אומרים אין נדה שלא שמנצה נדה – The School of Hillel does not hold by this enactment.
+
+Mishnah 5
+
+מטמאה משום כתם – [the bloodstain] of menstrual blood with a little bit, for if it was because of defilement with the dead , it does not defile other than with a quarter [of a LOG] (See also Tractate Ohalot, Chapter 2, Mishnah 2 – where it states: “A quarter LOG of blood and a quarter-LOG of blood that flows from a person at the time of his death or afterward/דם תבוסה which is a primary source of ritual impurity, even though it is possible that some of the blood flowed from the body before death).
+ומטמאה באוהל – if all of the one-quarter [of a LOG] is together.
+שמטמא משום כתם = with a little bit, that it was uprooted/detached from [the body after death] while living. But the Halakha is not according to Rabbi Yehuda nor according to Rabbi Yossi. Therefore, it doesn’t make a difference if she was sitting on the travailing chair [when she died] or regarding other dead women, all of them defile because of a bloodstain and defile through overshadowing in a tent.
+
+Mishnah 6
+
+מערה למים לפסח (to pour water from vessel to vessel for purposes – to wash the Passover meat without touching the water) – from one vessel to another to wash/rinse in it the Passover meat, but she does not touch/come in contact with the water, as she is [considered] a טבולת יום/the period following immersion in a ritual bath and the nightfall, who immersed at the conclusion of two weeks [following the birth of a baby girl] but she does not have הערב שמש/her “sunset” until the eightieth day (i.e., sixty-six days after the first fourteen days have been completed) which is immediately prior to her bringing of the atonement offering and Scripture made her as one who immersed herself that day, as it is written (Leviticus 12:4): “[She shall remain in a state of blood purification for thirty-three days:] she shall not touch any consecrated thing, [nor enter in the sanctuary until her period of purification - sixty-six days for the birth of a girl -see the next verse – is completed].” And we hold that “any consecrated thing/בכל קודש [לא תגע] “ includes the heave-offering (if her husband is a Kohen) , and a person who is in this period between immersion and “nightfall,” is considered [as being in the status of] שני/second degree ritual impurity [as a result of contact with first degree ritual impurity status], so that when she pours [water from one vessel to another] she does not touch the water, but only the utensil [itself], and a person of second degree ritual impurity does not defile a utensil, but she cannot come in contact with the water, for since they are used to rinse the Passover sacrificial meat, for non-sacrificial meat that was prepared through the sanctification of something holy is considered like it is holy. {Note: If this woman touched heave-offering/Terumah, she would make the heave-offering something with a third degree of ritual impurity.)
+חזרו לומר – a person who immersed him/herself that day/טבול יום – his/her law is like someone who came in contact/touched someone who is unclean with corpse uncleanness, which is first degree of ritual impurity especially regarding Holy Things. But for non-sacrificial/sacred meat, the person who has immersed him/herself that day is not regarded as someone who had come in contact with someone unclean with corpse uncleanness which is first degree of ritual impurity, but rather second degree ritual impurity, therefore, she can touch even water, for the water is non-sacrificial/sacred, and the person who has immersed that day is [considered as having only] second-degree ritual impurity, and someone with second-degree ritual impurity does not make contact with non-sacred meat third-degree ritual impurity. But even though that these waters became through the ritual purification of the Holy Things, for they were designed for the rinsing of the Passover [sacrifice] meat, they do not have legal effect on second-degree ritual impurity for them, for non-sacrificial/non-sacred meat that was made on the purity of the Holy Things is not like that which is Holy.
+בית שמאי אומרים אף כמטמא מת – which is a primary source of ritual impurity and makes what it comes in contact with first-degree of ritual impurity. Such is the contact of someone who has immersed that day/טבול יום – makes it first-degree ritual impurity.
+
+Mishnah 7
+
+ומודים שאוכלת במעשר – according to the law regarding the one who immersed herself that day/טבול יום, who immersed [In a Mikveh] and came up, he eats [Second] tithe (see Tractate Negaim, Chapter 14, Mishnah 3).
+וקוצה לה חלה (she may separate the priest’s share of the dough) – but does not name it/designate it and she places it in a utensil, and even though she comes in contact/touches with non-sacred foods that are subject to sacred gifts for Hallah, it is not like Hallah for someone who is of second-degree ritual impurity does not invalidate them.
+ומקפת - she brings the utensil that she placed the Hallah near the started dough, because it is a Mitzvah to make a heave-offering/Terumah out of mass which is near, that which is close to the thing that he is making the heave-offering upon.
+ואם נפל מרקה ומדם טהרה – which are two of the liquids that exit from a טבול יום/someone who immersed herself that day, and they are pure.
+צריכה טבילה באחרונה – on the night of the eightieth day, she needs a ritual immersion to eat Terumah/heave-offering if she is a כהנת/the wife of a Kohen. But if she is an Israelite woman, she requires ritual immersion to enter into the Sanctuary/Temple, because her period as someone who immersed herself that day is long and she has diverted her attention from the Terumah/heave-offering and from the Sanctuary/Temple (according to the School of Shammai)
+ואינה צריכה טבילה באחרונה – [according to the School of Hillel] she relies upon her ritual immersion at the conclusion of two weeks. And specifically, for Terumah/heave-offering and entering into the Temple, but regarding the consumption of Holy Things, the School of Hillel agrees [with the School of Shammai] that she requires another ritual immersion at the conclusion of eighty days, for we hold that the person who suffered a loss but has not yet buried his/her loved one/אונן – a person in acute mourning and someone lacking atonement (i.e., a woman after childbirth, a person with a flux and a healed offering, who must bring offerings in order to complete their purification processes) need ritual immersion for access to Holy [Things] . Therefore, after she has brought her atonement, she immerses [in order to have access] for Holy Things (see also Tractate Hagigah, Chapter 3, Mishnah 3).
+
+Mishnah 8
+
+הרואה יום אחד עשר – which is the end of the days of flux, and the day that is afterwards does not combine with it for flux. For if she saw [blood] on the twelfth day and on the thirteenth [day], she is not a woman with a large flux for this, because they are beginning of the days of her menstrual period and do not combine with the days of flux.
+בית שמאי אומרים מטמאין משכב ומושב – and even a man (i.e., the husband) who has sexual intercourse defiles/imparts uncleanness to things he lies down upon or sits on to impart uncleanness to food stuffs and liquids, because he is like someone who comes upon a woman who observes a day [after having any sort of sighting of blood] for a day [without blood flow before she immerses herself in a Mikveh to regain ritual purity], for the School of Shammai holds that the eleventh day requires guarding, but the School of Hillel exempts from a sacrifice, for they hold, the eleventh day, since the day that is after it does not combine with it for flux and doesn’t require guarding, however in regard to defilement they (i.e., the School of Hillel) admits that the man who had sexual relations with her (i.e., her husband) defiles according to the Rabbis, as a decree that the eleventh day Is because of within the eleven day period that the one who had sexual intercourse with her (i.e., the husband) defiles from the Torah, but regarding a sacrifice, but not to bring non-sacrificial meal to the Temple courtyard.
+טבלה בום שלאחריו – for she observed guarding a bit, and it is a valid guarding, but that within the eleven days it is prohibited to do so, that she should not come to any doubt, lest she sees that [blood] after sexual intercourse and combines the days to flux.
+מטמאין משכב ומושב - according to the Rabbis he defiles by lying and sitting even the one who has sexual intercourse with her (i.e. the husband), as a decree because of it being within the eleven days.
+ופטורין מן הקרבן – for she had performed guarding. But even though she went back and saw it (i.e., blood), they don’t combine for flux, for this is the beginning of her menstrual period.
+גרגרן (glutton/ of one unable to control his sexual appetite) – he hurries to sin. Perhaps he will be accustomed to this within eleven [days]. But regarding uncleanness, he is pure.
+וחייבין בקרבן – even if she doesn’t see [blood] on the morrow, for it requires guarding and this one (i.e., woman) didn’t guard at all and she is found to be a woman with a small flux.
+טבלה יום שלאחריו – for she performed a bit of guarding, and then she engaged in sexual intercourse.
+הרי זו תרבות רעה (this is bad conduct) – lest she see [blood] afterwards and it will combine with what is before that, and her ritual immersion is not a [proper] immersion.
+
+ובעילתן – regarding [the obligation to bring] a sacrifice.
+תלוין – that if she sees [blood], her physical contact is the contact of a woman with a flux and they (i.e., the husband and the wife) are obligated for the a sacrifice by their engaging in sexual intercourse. But if she doesn’t see [blood], their contact is pure, and there are exempt from [bringing] a sacrifice on their sexual intercourse.
\ No newline at end of file
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+Bartenura on Mishnah Niddah
+ברטנורא על משנה נדה
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה נדה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שמאי אומר כל הנשים דיין שעתן.</b> משום דרבי אליעזר אומר ארבע נשים דיין שעתן, תני נמי שמאי אומר כל הנשים, לאפוקי מדר׳ אליעזר:
+<b>דיין שעתן.</b> נשים הרואות דם דיין שעתן לטמא טהרות שנגעו בהן משעת ראייתן ואילך, ולא אמרינן מקמי הכי נמי היה דם וכותלי בית הרחם העמידוהו והיתה טמאה מקודם. דכל הנשים מטמאות בבית החיצון ואע״פ שלא יצא הדם לחוץ, דכתיב (ויקרא ט״ו:י״ט) דם יהיה זובה בבשרה, אע״פ שהוא בבשר ולא יצא לחוץ, טמאה. וטעמא דשמאי דלא חייש דלמא מקמי הכי הוה דם, שאם אתה אומר כן, לבו של אדם נוקפו תמיד בשעת ביאה ופורש מאשתו ונמצאת מבטל בנות ישראל מפריה ורביה:
+<b>מפקידה לפקידה.</b> בדקה היום ומצאה טהורה, ובדקה לסוף שבוע ומצאה טמאה, חוששין למגעה מבדיקה ראשונה ואילך, שמא עם סילוק ידיה ראתה וכותלי בית הרחם העמידוהו. ולביטול פריה ורביה לא חיישינן, דדוקא לטהרות הוא דמטמינן להו מפקידה לפקידה, ולא לבעלה. ושמאי אומר, לטהרות נמי לא מטמינן, דא״כ לבו נוקפו ופורש נמי מתשמיש:
+<b>לא כדברי זה.</b> שמאי דמיקל טפי ואינו עושה סייג לדבריו:
+<b>ולא כדברי זה.</b> הלל דמחמיר יותר מדאי. דודאי כולי האי ימים רבים לא מוקמי כותלי בית הרחם דם:
+<b>מעת לעת ממעטת על יד מפקידה לפקידה.</b> שני זמנים הוזכרו באשה לטמא טהרות למפרע, והלך אחר הקל שבשניהן. אם מפקידה לפקידה יותר על מעת לעת, הלך אחר מעת לעת ולא תטמא אלא טהרות שנגעה מאתמול בשעה הזאת. ואם מעת לעת יותר על מפקידה לפקידה, כגון שבדקה עצמה שחרית ומצאה טהורה וערבית מצאה טמאה, לא מטמאינן אלא הנך טהרות דמבדיקת שחרית ואילך. וטעמייהו דרבנן, לפי שחכמים תקנו לבנות ישראל שיהיו בודקות שחרית וערבית, שחרית להכשיר טהרות של לילה, וערבית להכשיר טהרות של יום. ואם בדקה שחרית ומצאה טהורה, ערבית ומצאה טמאה, הפסידה טהרות של יום, וזו שישבה ימים רבים ו, לא בדקה כתקנת חכמים, הפסידה עונה אחת יתירה, משום קנס. וכדי להשוות מדותיהם של חכמים שלא תחלוק בין היכא דבדקה שחרית להיכא דבדקה בצהרים, לא רצו לחלק ולמעט ולהוסיף בזמן, ונתנו זמן קבוע מעת לעת, שלא ליתן דבריהם לשיעורין. והלכה כחכמים:
+<b>על יד.</b> אחר. כמו ועל ידו החזיק, שהוא כמו ואחריו, בספר עזרא (פרק ג׳):
+<b>וסת.</b> קבוע, שנקבע לה זמן האורח שלש פעמים ובדקה בשעת וסתה ומצאה טמאה:
+<b>דיה שעתה.</b> ולא חיישינן דלמא מקמי הכי הוה, דודאי אורח בזמנו בא:
+<b>והמשמשת בעדים.</b> שבדקה עצמה בעדים, דהיינו בסדין, קודם תשמיש ולאחר תשמיש:
+<b>הרי זו כפקידה.</b> בגמרא מוקי למתניתין דתרתי קתני והכי קאמר, ומשמשת בעדים כלומר מצוה על אשה שתשמש בשני עדים, אחד לפני תשמיש ואחד לאחר תשמיש. והרי זו כפקידה, העד של אחר תשמיש הרי הוא כפקידה. וממעטת על יד מעת לעת ועל יד מפקידה לפקידה, דמהו דתימא שמא תראה טפת דם כחרדל ותחפנה שכבת זרע ולא להוי כפקידה, קמשמע לן. ואם שמשה בצהרים בעדים, ובדקה אחרי כן בערב ומצאה טמאה, לא מטמאינן טהרות דמבדיקת שחרית עד תשמיש, שהרי בשעת תשמיש בדקה ומצאה טהורה. ואע״ג דבדיקה שקודם תשמיש לא חשיבא בדיקה מעלייתא, שמתוך שהיא בהולה לשמש אינה מכנסת העד לחורים ולסדקין. בדיקה בעד שלאחר תשמיש בדיקה מעלייתא היא וחשיבא כפקידה כדאמרן:
+
+Mishnah 2
+
+<b>היתה יושבת במטה ועסוקה בטהרות.</b> הא דלא תני היתה עסוקה בטהרות ופרשה וראתה, וקתני היתה יושבת במטה, לאשמועינן דמשום דיש לה וסת ודיה שעתה, המטה נמי טהורה, כדקתני וכולן טהורות, הא אם אין לה וסת, דמטמינן מעת לעת, המטה נמי טמאה, כמשכב נדה עצמה שמטמאה טומאה חמורה לטמא אדם לטמא בגדים שעליו:
+<b>אע״פ שאמרו.</b> אשה שאין לה וסת מטמאה מעת לעת:
+<b>אינה מונה.</b> ימי נדה אלא משעה שראתה:
+
+Mishnah 3
+
+<b>ארבע נשים דיין שעתן.</b> דאינן רגילות לראות דם:
+<b>אבל הלכה כרבי אליעזר.</b> והכי מסיק בגמרא דהלכה כרבי אליעזר:
+
+Mishnah 4
+
+<b>משיוודע עוברה.</b> לסוף שלשה חדשים מיום שנתעברה:
+<b>עד שתגמול.</b> עד שישלים לבנה כ״ד חודש. ואפילו מת בתוך כ״ד חודש, דיה שעתה, שהיולדת אבריה מתפרקים ואין דמה חוזר עד אחר כ״ד חודש. ומשם ואילך הרי היא ככל הנשים ומטמאה מעת לעת ומפקידה לפקידה. ואע״פ שמניקה והולכת ארבע וחמש שנים:
+<b>גמלתו או מת ר׳ מאיר אומר מטמאה מעת לעת.</b> דסבר ר׳ מאיר דם נעכר ונעשה חלב. וכשאינה מניקה, אפילו קודם כ״ד חודש חוזר הדם למקומו וחוזרת להיות רואה. ואין הלכה כרבי מאיר:
+
+Mishnah 5
+
+<b>כל שעברו עליה שלש עונות.</b> עונה בינונית היא שלשים יום. ומכיון שעברו עליה שלש עונות בינונית אחר שהגיעה סמוך לזקנתה, דיה שעתה. וסמוך לזקנתה נקרא, כל שקורים לה אימא אימא מחמת זקנתה ואינה מקפדת:
+<b>כל אשה.</b> ואפילו אינה זקנה, ועברו עליה שלש עונות ולא ראתה, דיה שעתה:
+<b>מעוברת ומניקה שעברו עליהן שלש עונות.</b> אבל לא עברו עליהן, לא. ודלא כתנא קמא דאמר מעוברת משיוודע העובר, ומניקה משנולד. ואין הלכה לא כר׳ אליעזר ולא כר׳ יוסי:
+
+Mishnah 6
+
+<b>ובמה אמרו.</b> ארבע נשים דיין שעתן:
+<b>בראיה ראשונה.</b> שראתה הבתולה, והמעוברת והמניקה, והזקנה לאחר שעברו עליה שלש עונות מחמת זקנתה:
+<b>אבל בשניה מטמאה מעת לעת.</b> שהרי חזרה לקדמותה להיות דמיה מצויין בה:
+<b>מאונס.</b> כגון דקפצה וראתה, או מחמת פחד, או שאכלה דבר המגיר דם:
+
+Mishnah 7
+
+<b>אע״פ שאמרו.</b> אשה שיש לה וסת דיה שעתה:
+<b>צריכה להיות בודקת.</b> בכל יום שחרית וערבית כשאר נשים:
+<b>חוץ מן הנדה.</b> משראתה יום אחד, טמאה שבעה, ואינה צריכה בדיקה כל שבעה, שהרי בלא ראיה היא טמאה כל שבעה:
+<b>והיושבת על דם טוהר.</b> דלמה לה בדיקה, אפילו תראה, דם טוהר הוא:
+<b>ומשמשת בעדים.</b> אע״פ שיש לה וסת, צריכה לבדוק לפני תשמיש ולאחר תשמיש. ודוקא כשהיא עסוקה בטהרות, דמגו דבעיא בדיקה לטהרות, בעיא נמי בדיקה לבעלה. אבל אשה שאינה עסוקה בטהרות, לבעלה לא בעיא בדיקה:
+<b>ובתולה שדמיה טהורים.</b> ארבע לילות לבית שמאי, ולבית הלל עד שתחיה המכה של בעילה, והיא אינה צריכה לשמש בעדים, שהרי דמה טהור, ואפילו נשתנו מראית דמיה, הואיל ושמשה, דמשום תשמיש נשתנה. אבל שחרית וערבית, צריכה בדיקה היכא דלא שמשה אחר בעילה ראשונה, שמא נשתנו מראה דמים שלה ממראה דם בעילה ראשונה. ואם נשתנו מראה דמים שלה, טמאה, שרגלים לדבר שאין זה דם בתולים:
+<b>שחרית ובין השמשות.</b> שחרית להכשיר טהרות של לילה. שאם תמצא טהורה תדע שלא ראתה בלילה, ולכשתמצא ערבית טמאה יצאו אלו מספק. וכן בין השמשות להכשיר טהרות שנתעסקה בהן ביום:
+<b>ובשעה שהיא עוברת לשמש את ביתה.</b> שמכינה עצמה לשמש עם בעלה:
+<b>רבי יהודה אומר אף בשעת עברתן מלאכול בתרומה.</b> אף לאחר שאכלו בתרומה, צריכות לבדוק עצמן, לתקן שיירי תרומות שבפניה. שאם תמצא עכשיו טהורה, כשתבדוק ערבית כמשפטה ותמצא טמאה, לא יהיה שיירי התרומה בכלל טומאה למפרע, שהרי בדקה לאחר העברתה. ואין הלכה כר"י:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כל היד המרבה לבדוק.</b> שבודקת תמיד שמא ראתה:
+<b>ובאנשים.</b> שבודק עצמו תמיד באמתו, שמא יצא ממנו קרי:
+<b>תקצץ.</b> שמתחמם ומרגיש כשממשמש באמה, ומוציא שכבת זרע לבטלה:
+<b>והסומא.</b> אינה משנה ודחויה היא. אלא היא בודקת לעצמה ומראה לחברותיה:
+<b>ושנטרפה דעתה.</b> מחמת חולי:
+<b>מתקינות אותן.</b> בודקות אותן ומטבילות אותן:
+<b>הכי גרסינן, הצנועות מתקנות להן שלישי לתקן את הבית.</b> כלומר לבדוק לפני תשמיש ולהכין עצמה לבעלה. והוא הדין לכל הנשים כדתנן בפרק קמא ובשעה שהיא עוברת לשמש את ביתה, והא דנקט צנועות, משום דצנועות עד שבודקת בו לפני תשמיש זה אין בודקות בו לפני תשמיש אחר, לפי שמטונף וכהה מראית ליבונו בבדיקה ראשונה, ושוב אין נראית בו טפה כחרדל:
+
+Mishnah 2
+
+<b>נמצא דם על שלו.</b> אפילו שהה זמן ארוך לאחר בעילה קודם קינוח, בידוע שהיה דם בשעת תשמיש:
+<b>טמאין.</b> שניהם, טומאת שבעה, כדין בועל נדה:
+<b>אותיום.</b> תיכף ואין לו דומה במשנה:
+<b>טמאים מספק.</b> שניהם טמאים שבעה ימים, ומיהו טומאת ספק היא לתלות אבל לא לשרוף:
+<b>ופטורים מן הקרבן.</b> מחטאת קבוע, אבל חייבים באשם תלוי:
+
+Mishnah 3
+
+<b>ותדיח את פניה.</b> קינוח שלמטה:
+<b>ואח״כ.</b> כלומר אם שהתה יותר משיעור זה:
+<b>מטמאה מעת לעת.</b> טהרות שנתעסקה בהן. כדין מעת לעת דאמרינן בפרק קמא:
+<b>ואינה מטמאה את בועלה.</b> טומאת שבעה, אלא טומאת ערב כדין כל נוגע בנדה:
+<b>ר׳ עקיבא אומר אף מטמאה את בועלה.</b> דסבר ר׳ עקיבא כל מעת לעת מטמאה את בועלה טומאת שבעה מספק. ואין הלכה כרבי עקיבא:
+<b>ומודים חכמים לר׳ עקיבא ברואה כתם.</b> ואע״ג דבטומאת מעת לעת אמרו חכמים שאינה מטמאה את בועלה לפי שטומאת מעת לעת אינה אלא מדרבנן, מודים הם ברואה כתם, דאע״ג דטומאת כתמים דרבנן, מטמאה את בועלה טומאת שבעה:
+
+Mishnah 4
+
+<b>כל הנשים בחזקת טהרה לבעליהן.</b> ואין צריך לשאול לה אם היא טהורה. והני מילי, כשהניחה בחזקת טהורה:
+<b>הבאין מן הדרך נשיהן להן בחזקת טהרה.</b> דסלקא דעתך אמינא הני מילי היכא דאיתיה במתא, דרמיא אנפשה ובדקה, אבל היכא דליתיה במתא, דלא רמיא אנפשה, לא, קמשמע לן:
+<b>שני עדים על כל תשמיש.</b> אחד לפניו ואחד לאחריו, ולמחר תעיין בהם:
+<b>או תשמש לאור הנר.</b> ותבדוק לאחר תשמיש עד שקנחה בו:
+<b>דיה בשני עדים כל הלילה.</b> אחד לפני תשמיש ראשון, ואחד לאחר תשמיש אחרון. ואע״ג דמשמשה ולא ידעה אי ראתה דם ביני וביני, בין לבית שמאי בין לבית הלל לא אכפת לן, דלא הוצרכו אלא לחומר טהרות:
+
+Mishnah 5
+
+<b>החדר והעליה והפרוזדור.</b> חדר מבפנים, ופרוזדור מבחוץ, שניהם זה אצל זה, חדר לצד אחוריה, ופרוזדור לפניה, ועלייה בנויה על שתיהן, ונקב יש בין עליה לפרוזדור ונקרא לול. ופעמים יורד דם מן העליה לפרוזדור דרך הלול. וכותלי רחם, למטה באמצע פרוזדור, ודרך שם דמים יוצאים:
+<b>דם החדר טמא.</b> דהיינו דם המקור:
+<b>ספיקו טמא.</b> מספק טמא טומאה ודאית:
+<b>שחזקתו מן המקור.</b> ולא אמרינן שמא מן העלייה בא, ודמי העלייה טהורים הם, אלא עשאוהו כאילו ודאי בא מן המקור. והני מילי, כשנמצא מן הלול ולפנים לצד החדר, אבל נמצא מן הלול ולחוץ, אינו טמא טומאה ודאית לשרוף, אלא ספיקו טמא לתלות, שהרי שני דמים יוצאין דרך שם, ו. מי החדר ודמי העלייה, ולא ידעינן מהי אתא:
+
+Mishnah 6
+
+<b>חמשה דמים טמאים.</b> דשתי פעמים כתיב דמיה בקרא בטומאת דמים שבאשה, (ויקרא כ׳:י״ח,) והיא גילתה את מקור דמיה, (שם י״ב) וטהרה ממקור דמיה, ומיעוט דמיה שנים, הרי ארבעה דמים. אודם, וקרן כרכום, ומימי אדמה, ומזוג. והשחור בכלל אדום הוא, והכי אמרינן בגמרא, האי שחור אדום הוא, אלא שלקה:
+<b>וכקרן כרכום.</b> כמראה זיו הכרכום. לשון כי קרן עור פניו (שמות ל״ד:כ״ט):
+<b>וכמימי אדמה.</b> כולן מפרש להן לקמן במתניתין:
+<b>וכמזוג.</b> כיין אדום המזוג במים:
+<b>כמימי תלתן.</b> מים ששורין בהן תלתן. פינקיריק״ו בלע״ז:
+<b>וכמימי בשר צלי.</b> מוחל היוצא מבשר צלוי:
+<b>ובית הלל מטהרין.</b> ושלש מחלוקות בדבר. תנא קמא דאמר חמשה דמים טמאים ותו לא, סבירא ליה דמימי תלתן ומי בשר צלי תולין, לא אוכלין ולא שורפין. ובית שמאי מטמאין, ושורפים עליהם תרומה וקדשים. ובית הלל מטהרין לגמרי. והלכה כתנא קמא, דתולין:
+<b>עקביא בן מהללאל מטמא.</b> דסבירא ליה האי ירוק כקרן כרכום הוא, אלא שלקה. וירוק דמטמא עקביא בן מהללאל, דהיינו כמראה אתרוג, ולא כמראה כרתי, שאינו נוטה לאדמימות כלל:
+<b>וחכמים מטהרים.</b> ושלש מחלוקות נמי בירוק, תנא קמא סבר תולין לא אוכלים ולא שורפים, ועקביא בן מהללאל מטמא ושורפים, וחכמים מטהרין ואוכלים. והלכה כתנא קמא:
+<b>אם אינו מטמא משום כתם.</b> להיותו חשוב מן הדמים המטמאין באשה:
+<b>מטמא משום משקה.</b> וחשוב הוא דם להכשיר הזרעים לקבל טומאה ככל שאר דם. שהוא אחד מן השבעה משקין שמכשירין את הזרעים:
+<b>לא כך ולא כך.</b> לא מטמא משום כתם, ולא מכשיר את הזרעים. והלכה כר׳ יוסי, והוא חכמים דפליגי אעקביא:
+
+Mishnah 7
+
+<b>כדם המכה.</b> כדם של שור שחוט שהוא אדום הרבה, ובתחילת הכאתה של סכין, ולא כדם של כולה שחיטה, שדם שחיטה משתנה והולך. ואית דאמרי, כדם המכה של הקזה:
+<b>כחרת.</b> כמראה הדיו שבשולי הכלי, שהוא שחור הרבה, ולא כמראה הדיו שבראש הכלי שהוא קלוש ואינו שחור כל כך. פירוש אחר, חרת אדרמינ״ט בלע״ז, שצובעין בו העורות. כמו חרתא דאושכפי [דמגילה פ״ב]:
+<b>עמוק מכן.</b> שעמוק במראה שחרורית, כלומר שחור יותר מחרת:
+<b>דיהה.</b> שנדהית מראיתו ואינו שחור כל כך. והוא הדין לכל דמים טמאים, דבכולהו עמוק מכאן טמא, דיהה מכאן טהור, חוץ מיין מזוג, דבין עמוק בין דיהה טהור:
+<b>כברור שבו.</b> שיש עלין ברורים במראה אדמדומית יותר מחבריהן. ושלש שורות של עלין יש בכרכום, ובכל שורה שלשה עלין, ואין בודקין אלא בשורה האמצעית, והעלה האמצעי שבשורה האמצעית, משובח שבכולן לבדיקה:
+<b>מבקעת בית כרם.</b> מקום ידוע בארץ ישראל ששמו בית כרם:
+<b>ומציף מים.</b> נותן מים על העפר, עד שיהיו המים צפין על גבי האדמה. ומשערין אותן עכורים, ואין משערים אותן צלולים:
+<b>וכמזוג.</b> כיצד שני חלקים מים ואחד יין מן היין השרוני. הבא מארץ השרון. מקום ידוע בארץ ישראל. פירוש אחר, יין העשוי מן הגפנים הנטועים בבקעה ובעמק. לשון חבצלת השרון. ובזמן הזה, כל מה שתראה באשה מאותו מקום, טמא, חוץ מן הלבן והירוק. ומימינו לא שמענו מי שהתיר שום מראה דם, אלא הלבן והירוק ככרתי בלבד:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המפלת.</b> אם יש עמה דם טמאה. נדה:
+<b>ואם לאו טהורה.</b> דסבר תנא קמא, אפשר לפתיחת הקבר בלא דם. ואפילו נמצא דם בתוך החתיכה, טהורה, דדם חתיכה הוא ולא דם נדה:
+<b>רבי יהודה אומר בין כך ובין כך טמאה.</b> דסבר רבי יהודה אי אפשר לפתיחת הקבר בלא דם. וכיון שהפילה חתיכה, ודאי דם היה שם אלא שאבד במיעוטו ולא נראה. ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>כמין שערה.</b> שער:
+<b>יבחושין.</b> יתושין:
+<b>תטיל למים.</b> פושרין, וישהה אותם במים הפושרים כ״ד שעות:
+<b>אם נמוחו טמאה.</b> משום נדה. דדם הוא:
+<b>אם יש עמהן דם טמאה ואם לאו טהורה.</b> מתניתין כרבנן דפליגי עליה דרבי יהודה לעיל, וסברי דאפשר לפתיחת הקבר בלא דם:
+<b>וחכמים אומרים כל שאין בו מצורת אדם אינו ולד.</b> הכל מודים בנולד גופו כצורת חיה ופניו פני אדם, שהוא חשוב ולד. גופו אדם ופניו פני חיה, הרי הוא חיה ואין זה ולד, דבתר צורת פנים אזלינן. לא נחלקו אלא במי שקצת פניו כפני אדם, וקצת כפני בהמה, ואפילו רוב פניו כפני אדם ועין אחת שבראשו בלבד כעין של בהמה, רבי מאיר אומר, כל צורת אדם צריכה, וכיון שיש לו עין כבהמה אין זה ולד. ורבנן סברי, כל שאין בו מצורת אדם כלל ואפילו מקצת צורה אין לו, אינו ולד. אבל יש בו מקצת צורה, הרי זה ולד. והלכה כחכמים:
+
+Mishnah 3
+
+<b>שפיר.</b> חתיכה של בשר. ואם יש בה צורת אדם נקרא שפיר מרוקם. ואני שמעתי שהוא כשפופרת של ביצה, לפיכך נקרא שפיר:
+<b>מלא גנינים.</b> מלא גוונים הרבה. פירוש אחר, גנינים, תולעים, שחתיכת הבשר חתוכה חתיכות דקות כעין תולעים:
+<b>אינה חוששת לולד.</b> ואינה טמאה לידה. ואם אין עמהן דם, אינה חוששת אפילו משום נדה:
+<b>תשב לזכר ולנקבה.</b> טמאה שבועים כיולדת נקבה, ואין לה דם טוהר אלא שלשים ושלשה ימים כיולדת זכר. הואיל ואינו ניכר אם זכר אם נקבה, נותנים עליו חומרי זכר וחומרי נקבה:
+
+Mishnah 4
+
+<b>סנדל.</b> חתיכת בשר עשויה כדמות לשון של שור. ומפני שיש לה צורת סנדל קורין לה סנדל. והוא רגיל לבוא עם ולד. ויש מפרשים, סנדל, שנאוי ולד [צ״ל ודל]:
+<b>שליא.</b> כמין קרום שהולד מונח בתוכה. ותחילתה כחוט של ערב. וכשהיא הולכת ורווחת, רחבה כתורמוס, וחלולה כחצוצרת. ואין שליא פחותה מטפח:
+<b>הבית טמא.</b> משום אוהל המת, דולד הוה בה ומת:
+<b>נימוק הולד.</b> ונעשה דם ונתערב בדם הלידה ובטל ברוב, ואין הבית טמא. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>תשב לזכר ולנקבה.</b> טמאה שבועים כנקבה, וימי טוהר שלה שלשים ושלשה יום בלבד כזכר:
+<b>טומטום וזכר אנדרוגינוס וזכר.</b> כגון שילדה תאומים, אחד טומטום או אנדרוגינוס, והאחד זכר ודאי:
+<b>תשב לזכר ולנקבה.</b> ולא אמרינן מדהאי זכר ודאי, האי נמי זכר:
+<b>תשב לנקבה בלבד.</b> דאפילו הוי טומטום זכר, בתר נקבות אזלינן, דכל ימי זכר בין לטומאה בין לטהרה מובלעים תוך של נקבה:
+<b>מחותו.</b> אברים אברים:
+<b>מסורס.</b> לשון הפוך הוא. כמו, סרס המקרא ודרשהו [בבא בתרא קי״ט]:
+<b>משיצא רובו הרי הוא כילוד.</b> וראשו כרובו. הלכך משיצא ראשו של מחותך, אע״פ שכל שאר הגוף בפנים, הרי הוא כילוד:
+<b>פדחתו.</b> מצחו:
+
+Mishnah 6
+
+<b>ואין ידוע מה הוא.</b> אם זכר אם נקבה:
+<b>תשב לזכר ולנקבה.</b> ימי טוהר דזכר, וימי טומאה דנקבה:
+<b>לזכר ולנקבה ולנדה.</b> כלומר, כשתראה תהא נדה, שאין לה ימי טוהר, דשמא לאו ולד הוא. וטובלת לסוף ארבעים כיולדת זכר למאן דאמר טבילה בזמנה מצוה. וטובלת יום ארוך, כגון יולדת זכר שטבלה לסוף שבעה ואינה טהורה לקודש ולמקדש עד מלאות הארבעים, צריכה טבילה אחרת לסוף הארבעים, וזאת נצרכה לטבול לסוף ארבעים יום כיולדת זכר, אע״פ שאין טבילה זו מועלת לה כלום, שהרי אינה טהורה לקודש ולמקדש עד מלאות שמונים כיולדת נקבה:
+
+Mishnah 7
+
+<b>המפלת ליום ארבעים.</b> לטבילתה:
+<b>אינה חוששת לולד.</b> שלא נגמרה יצירתו עד שיכלו כל ארבעים יום:
+<b>ולנדה.</b> כשתראה, תהא נדה, דלמא ליכא ולד ואין כאן ימי טוהר:
+<b>יום ארבעים ואחד תשב לזכר.</b> שבעה ימי טומאה. אפילו בלידה יבישתא שאינה נדה. אבל שבועים דנקבה, אינה יושבת, כדקתני טעמא שיצירת נקבה לשמונים ואחד. ואין הלכה כר׳ ישמעאל:
+<b>וחכמים אומרים כו׳</b> חכמים היינו תנא קמא, אלא משום דמסתבר טעמיה דרבי ישמעאל טפי מדתנא קמא, הדר רבי ושנאה בלשון חכמים, לאשמעינן דהלכה כסתם ראשון, ואף על פי שמחלוקת רבי ישמעאל בצדו:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בנות כותים נדות מעריסתן.</b> מקטנותן, כשהן מונחות בעריסה, גזרו בהו רבנן דליטמו משום נדה, דכתיב (ויקרא ט״ו:י״ט) ואשה כי תהיה זבה, ותניא אין לי אלא אשה שהיא גדולה. תינוקת בת יום אחד לנדה מנין, תלמוד לומר ואשה. וכותים לא דרשי אשה ואשה, וכי חזיין קטנות לא מפרשי להו, הלכך גזרו בהו רבנן דליטמו כולהו:
+<b>ומטמאין משכב התחתון כעליון.</b> תחתונו של בועל נדה טמא כעליונו של זב, מה עליונו של זב אינו מטמא אלא אוכלין ומשקין, אף תחתונו של בועל נדה אינו מטמא אלא אוכלין ומשקין. ועליונו של זב, הוא הדבר הנישא על גבי הזב נפקא לן מקרא דאינו מטמא אדם וכלים אלא אוכלים ומשקים, דכתיב (ויקרא ט״ו:י׳) והנוגע בכל אשר יהיה תחתיו יטמא, מאי תחתיו, אילימא תחתיו דזב, מכל אשר יגע במשכבו נפקא, אלא הנוגע בכל אשר יהיה הזב תחתיו יטמא, ומדלא ערבינהו ונכתוב וכל הנוגע בכל אשר יהיה תחתיו והנושא אותם יכבס בגדיו, ואפסקינהו ביטמא, מכלל דהאי יטמא לאו באדם וכלים איירי, אלא באוכלים ומשקים. וכותים שהן בועלי נדות, מטמאים משכב התחתון שלהן אוכלין ומשקין, אבל לא אדם וכלים, כעליונו של זב שגם הוא מטמא אוכלים ומשקים לא אדם וכלים. וכל הדברים הללו לא נאמרו אלא בזמן שהיו הכותים מחזיקים בתורה ומדקדקים בהרבה מצות כישראל. אבל לאחר שבדקו ומצאו להם כדמות יונה בראש הר גריזים שעובדים אותה, עשאום כנכרים גמורים לכל דבריהם, בין לענין טומאה וטהרה, בין לשאר דינים שבתורה, אין הפרש בינם לבין הנכרים כלל:
+<b>והן יושבות על כל דם.</b> כלומר, לפיכך הכותים הם בועלי נדות, לפי שהן יושבות על כל דם, דכל דם שרואה בין אדום בין ירוק יושבת עליו ימי נדות, וזו תקלה היא להם, שאם רואה דם ירוק היום מתחלת למנות מהיום שבעת ימי נדה, ואם תראה באותם ימי נדות דם אדום, אינה מונה אלא מיום ראיה ראשונה, ואותו דם טהור היה, ומראיה שניה היא צריכה למנות:
+<b>ואין חייבין עליהן.</b> הלובש או מתכסה באותן בגדים ונכנס למקדש, פטור מקרבן. או אם נגעו אותן בגדים של משכב שלהן בתרומה, תולין:
+<b>מפני שטומאתן ספק.</b> דלא ידעינן אי נדה [היא] אי לא. ובגמרא פריך אמתניתין מהא דתנן במסכת טהרות פרק ד׳ (משגה ה׳) על ששה ספיקות שורפין את התרומה, על ספק בגדי עם הארץ, כלומר על בגדי עם הארץ אם נגעו בה, נשרפת, משום שמא טמא היה, והאי כותי נמי תיפוק ליה אם נגע משכבו בתרומה, תהא נשרפת, משום דעם הארץ הוא, והוי ליה בגדי עם הארץ. ומשני, דמתניתין איירי בכותי שטבל בפנינו ועלה ודרס על בגדיו של חבר כשהוא ערום, או שלבש בגדי חבר, או שהטביל את בגדיו בפניו, באופן דבגדיו של כותי כשהן מדרס, לא נגעו בבגדיו של חבר כשדרס עליהן, ואח״כ נגעו בגדיו של חבר שדרס כותי עליהן בתרומה, לא שרפינן תרומה עליהן. דאי משום טומאת עם הארץ, הא טביל ליה. ואי משום בועל נדה, שמא לא בעל בקרוב וכבר עברו ימי טומאתו וסלקא ליה טבילה. ואם תמצא לומר בעל בקרוב, שמא לא היתה אשתו יושבת על דם טמא אלא על דם טהור, והוי ספק ספיקא, ואספק ספיקא לא שרפינן תרומה:
+
+Mishnah 2
+
+<b>פירשו ללכת בדרכי ישראל הרי הן כישראליות.</b> אבל סתמא, הרי הן ככותיות:
+<b>ר׳ יוסי אומר לעולם הן כישראל.</b> וסתמא הן כישראליות. ואין הלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>דם נכרית בית שמאי מטהרין.</b> ואע״ג דברוקה ובמימי רגליה מודו בית שמאי דרבנן גזרו עליהן להיות כזבין לכל דבריהן, אפילו הכי דמה טהור, דשיירו בה רבנן למהוי הכירא דטומאתן דרבנן, כי היכי דלא לשרפו עלייהו תרומה וקדשים:
+<b>ודם טהור של מצורעת.</b> ואע״ג דמעינות של מצורעת כגון רוקה ומימי רגליה הוו אב הטומאה כשל זב, אפילו הכי דם טוהר שלה טהור, דלאו מעין הוא, דדומיא דרוק בעינן שמתעגל ויוצא:
+<b>כרוקה וכמימי רגליה.</b> דמטמאין לחין ואין מטמאין יבשין. והך היכרא הוא דעבוד גבי דם הנכרית דמטמא מדרבנן שגזרו עליהם שיהיו כזבים לכל דבריהן, דאילו דישראלית מטמא לח ויבש, ודנכרית לח ולא יבש, כרוקה וכמימי רגליה דאין מטמאין יבשין. ודם טהור של מצורעת נמי, אע״ג דדם לאו מעין הוא, דין מעין אית ליה, דרחמנא רבייה מקרא דכתיב לזכר, לרבות מצורע למעינותיו, ולנקבה לרבות מצורעת למעינותיה, ואמרינן מעינותיה דמאי, אילימא שאר מעינותיה כגון רוקה ומימי רגליה דאתו מזב דכתיב ביה וכי ירוק הזב, ומיניה נפקי שאר מעינות, מזכר נפקא, דכיון דאתרבי מצורע למעינותיו, אתרבי מצורעת לכל מעינותיה דאיכא דכוותייהו בזכר, אלא לדמה דליתיה בזכר, וכיון דרבייה רחמנא לדמה שיהא כרוקה וכמימי רגליה, א״כ מה רוקה ומימי רגליה מטמאין לחין ואין מטמאין יבשים, אף דמה כן:
+<b>דם היולדת.</b> שעברו שבעת ימי טומאת לידה ולא טבלה:
+<b>בית שמאי אומרים כרוקה וכמימי רגליה.</b> מטמא לח ואינו מטמא יבש. ואע״ג דדם טוהר הוא, דביומי תלה רחמנא והא מלו, וליכא לטמוייה נמי משום מעין דהא אין מתעגל ויוצא, אפילו הכי רבנן גזור טומאה עליה, הואיל ולא טבלה וטמאה היא. גזירה אחר שבעה אטו תוך שבעה. ומיהו לא גזור שיטמא לח ויבש כלפני שבעה, כי היכי דלהוי ליה הכירא דלידע דטומאתו דרבנן:
+<b>ובית הלל אומרים מטמא לח ויבש.</b> דטומאתו מן התורה כל זמן שלא טבלה. דסברי בית הלל ביומי וטבילה תלה רחמנא, וכל זמן שלא טבלה, הרי דמה לאחר שבעה כלפני שבעה:
+<b>ומודים ביולדת בזוב.</b> אם בעת לדתה היתה זבה שהיא צריכה לספור שבעה נקיים קודם שתטהר, וילדה ולא ספרה, מודים בית שמאי לבית הלל שדמה טמא לח ויבש אע״פ שעברו שבעת ימי לידה לזכר ושבועים לנקבה, שדמה של זבה לעולם הוא בטומאתו מן התורה עד שתספור שבעה נקיים:
+
+Mishnah 4
+
+<b>המקשה נדה.</b> הכי קאמר, המקשה בלדתה בימי נדתה וראתה דם בהקשותה, הרי היא נדה, דלא טיהרה תורה לדם קושי אלא באחד עשר יום של ימי זיבה, אבל בימים של נדה לא טיהריה רחמנא:
+<b>קשתה.</b> מחמת ולד שלשה ימים בתוך אחד עשר יום של ימי זיבה וראתה כל שלשה ימים רצופים:
+<b>ושפתה.</b> שעמדה בשופי ובנחת מחבליה מעת לעת ברביעי:
+<b>וילדה.</b> אגלאי מלתא דדמים שראתה לא באו מחמת ולד, הלכך הרי זו יולדת בזוב. אבל אם לא שפתה סמוך ללידתה, כל דמים שראתה, מחמת ולד הוא, ורחמנא טהרינהו מזיבה, דכתיב זוב דמה, דמה מחמת עצמה ולא דמה מחמת ולד:
+<b>לילה ויום.</b> דאם שפתה בחצי יום שלישי וילדה בחצי יום רביעי דשפתה מעת לעת, אין זה שופי, אא״כ שפתה לילה ויום של אחר הלילה:
+<b>כלילי שבת ויומו.</b> והלכה כר׳ אליעזר:
+<b>ששפתה מן הצער.</b> כלומר ושפתה זו שאמרנו, אם שפתה מן הצער אע״פ שלא שפתה מן הדם, הוי שופי:
+
+Mishnah 5
+
+<b>כמה הוא קשויה.</b> דלא אתיא לידי זיבה בכל דמים שתראה:
+<b>אפילו ארבעים וחמשים יום.</b> אם לא שפתה יום אחד סמוך ללידה, לא אתיא לידי זיבה ולא הויא יולדת בזוב:
+<b>דיה חדשה.</b> דיה אם נטהר את הקושי חודש אחד, דהיינו חודש תשיעי. אבל קשתה שלשה בתוך אחד עשר ימי זיבה בחודש שמיני ואפילו קשתה והולכת כל תשיעי, הרי זו יולדת בזוב מחמת שלשה ימים של שמיני:
+<b>אין קשוי יותר משתי שבתות.</b> שאם קשתה וראתה שלשה ימים קודם שתי שבתות והיתה מקשה והולכת כל השבתות אחרי כן, הרי זו יולדת בזוב מחמת שלשה ימים שהיו קודם השתי שבתות. והלכה כר׳ יוסי ור׳ שמעון:
+
+Mishnah 6
+
+<b>המקשה בתוך שמונים של נקבה.</b> כגון ששמשה לאחר ארבעה עשר של ימי לידה ונתעברה והפילה בתוך שמונים:
+<b>כל דמים שהיא רואה טהורים.</b> דכל תוך מלאת הוי דם טהור:
+<b>ור׳ אליעזר מטמא.</b> נדה. דכיון דבקושי בא, לאו דם טוהר הוא אלא מחמת ולד שבמעיה, ומזיבה הוא דטהריה רחמנא לקשוי, ולא מנדה:
+<b>שהחמיר בדם השופי.</b> כגון שאר יולדת שרואה שלשה בשופי וילדה, הרי זו יולדת בזוב:
+<b>היקל בדם הקושי.</b> לטהרה מזיבה:
+<b>מקום שהיקל בדם השופי.</b> לטהרה מכל טומאה, כגון תוך מלאת:
+<b>אינו דין שנקל בדם הקושי.</b> לטהרו מכל טומאות ואפילו מנדה:
+<b>דיו לבא מן הדין.</b> כגון קושי של תוך מלאת שאתם למדים מקושי של עלמא, דיו להיות כנדון כקושי דעלמא, מה קושי דעלמא. טמא בנדה, אף קושי דתוך מלאת טמא בנדה:
+
+Mishnah 7
+
+<b>כל אחד עשר יום.</b> שאחר שבעת ימי נדה:
+<b>בחזקת טהרה.</b> ואינה צריכה לבדוק עצמה. דהלכה למשה מסיני שאין בין נדה לנדה פחות מאחד עשר יום:
+<b>ישבה לה ולא בדקה.</b> מתניתין חסורי מחסרא והכי קתני, בימי נדתה בעיא בדיקה. ישבה ולא בדקה, שגגה, נאנסה, הזידה ולא בדקה, טהורה:
+<b>הגיעה שעת וסתה ולא בדקה.</b> אף על פי שבדקה אחר כך ומצאה טהורה, הואיל ולא בדקה בשעת וסתה, טמאה, דאורח בזמנו בא:
+<b>במחבא.</b> מחמת לסטים או חיל שבא לעיר. ואין הלכה כר׳ מאיר:
+<b>אבל ימי הזב והזבה.</b> שבעת ימים נקיים שצריכים לספור:
+<b>ושומרת יום.</b> כגון הרואה יום אחד או שני ימים בימי זיבתה, אינה סופרת אלא יום אחד בנקיות, וטובלת לערב וטהורה לבעלה:
+<b>הרי אלו בחזקת טומאה.</b> כיון שנפתח מעינה וראתה היום, אע״ג דתוך אחד עשר היא, הויא למחר בחזקת טומאה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>יוצא דופן.</b> אשה שפתחו [מעיה] ע״י סם והוציאו העובר לחוץ ונתרפאה:
+<b>אין יושבין עליו ימי טומאה.</b> שבעה לזכר ושבועיים לנקבה:
+<b>וימי טהרה.</b> ואין לה דם טוהר:
+<b>ואין חייבין עליו קרבן.</b> של יולדת. דכתיב (ויקרא י״ב:ב׳) אשה כי תזריע וילדה, עד שתלד ממקום שמזרעת:
+<b>רבי שמעון אומר הרי זה כילוד.</b> שנאמר [שם] ואם נקבה תלד, לרבות יוצא דופן. ואין הלכה כר׳ שמעון:
+<b>כל הנשים מיטמאות.</b> בנדה משיצא הדם מן המקור והגיע לבית החיצון, ואע״ג דהעמידוהו כותלי בית הרחם ולא פירש לחוץ. דכתיב [שפ ט״ו] דם יהיה זובה בבשרה, מלמד שמטמאה אע״פ שעדיין הוא בבשרה. ובית החיצון מקרי מקום שהאבר דש בו בשעת ביאה:
+<b>אינן מטמאין עד שתצא טומאתן לחוץ.</b> דכתיב בזב [שם] איש כי יהיה זב מבשרו, עד שתצא זובו מבשרו. ובבעל קרי כתיב (שם כב) אשר תצא ממנו שכבת זרע:
+
+Mishnah 2
+
+<b>שנזדעזעו אבריו.</b> שנעקרה שכבת זרע מגופו:
+<b>אוחז באמה.</b> ואע״ג דכל האוחז באמה ומשתין כאילו מביא מבול לעולם, הכא כיון דנעקרה שכבת זרע שוב אינו חוזר ומתחמם לעקור עוד מיד באותה שעה:
+<b>ומטמאין.</b> זוב ושכבת זרע:
+<b>בכל שהן.</b> לאדם היוצא ממנו. אבל הנוגע, אינו טמא עד שיגע בכעדשה:
+
+Mishnah 3
+
+<b>מיטמאה בנדה.</b> אם ראתה דם:
+<b>בת עשרה ימים מיטמאה בזיבה.</b> אם ראתה שלשה ימים רצופים לאחר שבעה. דכל דם שרואה בתוך שבעה דם נדה הוא, הילכך אי אפשר לה ליטמא בזיבה דהיינו להיות זבה גדולה, עד עשרה ימים:
+<b>תינוק בן יום אחד מיטמא בזיבה.</b> דכתיב (שם ט״ו) איש איש כי יהיה זב, לימד על תינוק בן יומו שמיטמא בזיבה:
+<b>ומיטמא בנגעים.</b> דגבי נגעים כתיב (שם י״ג) אדם כי יהיה בעור בשרו, ותינוק בן יומו אדם הוא, דאדם כל שהוא משמע:
+<b>ומיטמא בטמא מת.</b> דכתיב (במדבר י״ט:י״ח) ועל הנפשות אשר היו שם, נפש כל שהוא:
+<b>וזוקק ליבום.</b> אם נולד יום אחד קודם מיתת אחיו. אבל נולד לאחר מיתת אחיו, אינו זוקק, דכתיב (דבריס כ״ח) כי ישבו אחים יחדיו, שהיתה להם ישיבה אחת בעולם:
+<b>ופוטר מן היבום.</b> אם נולד לאחר מיתת אביו וחיה שעה אחת ומת. אבל כל זמן שמעוברת, אינו מתירה לינשא:
+<b>ומאכיל בתרומה.</b> בת ישראל שניסת לכהן ומת, ונולד בן לאחר מיתתו, אוכלת בשבילו בו ביום שנולד, כדכתיב (ויקרא כ״ב:י״א) ויליד ביתו הם יאכלו בלחמו, ודרשינן יאכילו את אמם. אבל הניחה מעוברת, אינה אוכלת בשבילו עד שיוולד:
+<b>ופוסל מן התרומה.</b> כגון כהן שהיו לו שתי נשים, אחת גרושה שעבר ונשאה כשהיא גרושה, ואחת שאינה גרושה, ויש לו בנים משאינה גרושה, ועבדים שנפלו להן בירושה אוכלים בתרומה בשבילן, דכתיב [שם] וכהן כי יקנה נפש קנין כספו, ויש לו בן יום אחד מן הגרושה והוא חלל, ויש לו חלק בעבדים, ופוסל את כולן מן התרומה, דאין ברירה לדעת מי מהן מגיע לחלקו. ודוקא בן יום אחד דראוי לירושה. אבל כל זמן שלא נולד, אוכלים כולן, דאין זכיה לעובר:
+<b>ונוחל ומנחיל.</b> נוחל את האם. אם מתה אמו ביום שנולד, הרי הוא נוחלה. וכשמת הוא, באין אחיו מאביו ויורשים הימנו נכסי אמו. אבל עובר שבמעיה, אם מתה מעוברת אינו נוחל את אמו להנחיל לאחיו מאביו, שהרי מת הוא קודם אמו, ואין הבן יורש את אמו בקבר להנחיל לאחיו מאביו:
+<b>וההורגו חייב.</b> דכתיב (ויקרא כ״ד) ואיש כי יכה כל נפש, מכל מקום:
+<b>כחתן שלם.</b> שחייבים להתאבל עליו. והני מילי, דקים להו בגויה שכלו לו חדשיו, אבל לא קים להו שכלו לו חדשיו, אין חייבין להתאבל עליו עד שיהיה בן שלשים ואחד יום:  
+
+Mishnah 4
+
+<b>מתקדשת בביאה.</b> אם מסרה אביה לכך: 
+<b>ואם בא עליה יבם קנאה.</b> להיות אשתו לכל דבר, ויורשה ומיטמא לה וזכה בנכסי אחיו:
+<b>וחייבין עליה משום אשת איש.</b> אם קבל בה אביה קדושין מאחד, ובא עליה אחר, נהרג עליה, דביאתה ביאה:
+<b>ומטמאה את בועלה.</b> אם היא נדה. אבל פחות מכן, אע״פ שהיא מטמאה במגע, אינה מטמאה את בועלה משום בועל נדה לטומאת שבעה, אלא משום נוגע ולטומאת ערב:
+<b>תחתון.</b> של בועל נדה:
+<b>כעליונו.</b> של זב, שמטמא אוכלין ומשקין ולא אדם וכלים:
+<b>מן הפסולין.</b> כגון נכרי, ועבד, ונתין, ממזר, או חלל:
+<b>פסלה.</b> מתרומת אביה, אם היא בת כהן:
+<b>מכל העריות.</b> כגון אביה או חמיה:
+<b>והיא פטורה.</b> מפני שהיא קטנה ואינה בת עונשים:
+<b>כנותן אצבע בעין.</b> שדומע וחוזר לכמות שהיה, אף כאן חוזרת בתולה כמו שהיתה:
+
+Mishnah 5
+
+<b>שבא על יבמתו קנאה.</b> וזכה בנכסיו אחיו. ואע״פ שאין קנין לקטן, שאני הכא דמן שמיא אקנויה נהליה:
+<b>ואינו נותן גט עד שיגדיל.</b> אם בא לגרשה. דקידושי אחיו קדושין גמורים, וגירושין של זה אינן גירושין גמורין. ודוקא כשבא עליה לאחר שהגדיל, די לה בגט. אבל אם לא בא עליה לאחר שהגדיל, צריכה גט וחליצה:
+<b>ומטמא בנדה.</b> אם בא עליה בנדתה. דביאתו ביאה לכל דבר:
+<b>ופוסל.</b> כגון נכרי ועבד או חלל בן תשע שנים שבא על הכהנת, פסלה מתרומת אביה:
+<b>ואינו מאכיל.</b> אם הוא כהן ונשא ישראלית, אינו מאכילה בתרומה, לפי שאין קנינו קנין גמור. ואפילו הוא יבם דקנייה בהך ביאה כדאמרן, אפילו הכי אינו מאכילה בתרומה:
+<b>ופוסל את הבהמה.</b> אם רבעה על פי עד אחד:
+<b>ונסקלת על ידו.</b> אם יש שני עדים:
+
+Mishnah 6
+
+<b>נדריה נבדקים.</b> אם ידעה לשם מי נדרה, לשם מי הקדישה, נדרה נדר:
+<b>נדריה קיימין.</b> והוא שהביאה שתי שערות. וכן בן שלש עשרה שנה ויום אחד נדריו קיימים, דוקא כשהביא שתי שערות:
+<b>ובודקין כל שתים עשרה.</b> מהו דתימא הואיל ואמר מר שלשים יום בשנה חשובים שנה, היכא דבדקנוה שלשים יום קמאי דשתים עשרה ולא ידעה לפרש לשם מי נדרה, תו לא נבדוק, ולחזקה כקטנה, קמשמע לן:
+<b>קודם לזמן הזה.</b> קודם ראש השנה של שתים עשרה לתינוקת ושל שלש עשרה לתינוק:
+<b>אין נדריהן נדר.</b> דקטנים הן:
+
+Mishnah 7
+
+<b>פגה.</b> סמדר. כמו התאנה חנטה פגיה (שיר ב׳). כך התינוקת שאין לה סימן לא בדדין ולא בשערות:
+<b>בוחל.</b> הפרי הקרוב להתבשל. ולשון חכמים הוא, התאנים משיבחילו חייבים במעשר. כך כשיש לה סימן דדין קצת, בידוע שהביאה שתי שערות ונערה היא:
+<b>צמל.</b> לשון נוטריקון יצתה מלאה. שיש לה סימן מובהק בדדיה והיא בוגרת:
+<b>בזו ובזו.</b> אפילו כשהיא נערה, אביה זכאי בכל. דכתיב (במדבר ל׳) בנעוריה בית אביה, כל שבח נעוריה לאביה:
+
+Mishnah 8
+
+<b>איזו היא סימניה.</b> אצמל קאי:
+<b>קמט.</b> שגדלו דדיה עד שכפולים מעט על החזה ויראה כקמט:
+<b>משיטו הדדין.</b> גדולים יותר מקמט:
+<b>הפיטומת.</b> ראש הדד. כמו ניטלה פטמתו [סוכה פרק ג׳ משנה ו׳]:
+<b>על העוקץ.</b> חודו של דד שתינוק יונק. ופיטומת היינו סביבות העוקץ. וכל הסימנים הללו כשנראו באשה הרי היא בוגרת, למר כדאית ליה ולמר כדאית ליה, ושוב אין לאביה רשות בה. והלכה כדברי כולם להחמיר. הלכך אם נראה בה אחד מן הסימנים הללו, דיינינן בה דין בוגרת לחומרא. אבל לא לקולא, שאם קידשה את עצמה, צריכה גט שמא בוגרת היא. ואם אביה קידשה, צריכה נמי גט, דשמא עדיין נערה היא, עד שיהיו בה כל הסימנים הללו כולם, ואז תיחשב בוגרת בין לקולא בין לחומרא:
+
+Mishnah 9
+
+<b>והיא אילונית.</b> כלומר וצריך שייראו בה נמי סימני אילונית. שאם לא נראו בה סימני אילונית, אע״פ שהיא בת עשרים ולא הביאה שתי שערות, עדיין קטנה היא, עד שתהיה בת שלשים וחמש שנה ויום אחד. ואם לא הביאה שתי שערות אז, אע״פ שלא נראו בה סימני אילונית, הרי זו אילונית. וסימני אילונית פירשנו [ריש] פרק קמא דיבמות:
+<b>לא חולצת ולא מתיבמת.</b> ומותרת לינשא לשוק. דרחמנא פטרה, דכתיב (דברים כ״ה:ו׳) והיה הבכור אשר תלד, פרט לאילונית, שאינה יולדת:
+<b>והוא סריס.</b> כלומר שנראו בו סימני סריס. דאי לא נראו בו סימני סריס, עדיין הוא קטן, עד שיהיה בן שלשים וחמש שנה ויום אחד, דאז אפילו לא נראו בו סימני סריס, בידוע שהוא סריס, כיון שלא הביא שתי שערות. וסריס לאו בר חליצה [ויבום] הוא, דכתיב [שם] להקים לאחיו שם בישראל, והאי לאו בר הכי הוא:
+<b>ר׳ אליעזר אומר הזכר כדברי בית הלל.</b> בן עשרים, אם נראו בו סימני סריס, הרי זה סריס:
+<b>והנקבה.</b> בת שמונה עשרה, אם נראו בה סימני אילונית, הרי זו אילונית כדברי בית שמאי. ואין הלכה כרבי אליעזר:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>בא סימן התחתון.</b> שתי שערות שהוא סימן נערות:
+<b>עד שלא בא העליון.</b> סימן של דדין, והוא בוחל:
+<b>או חולצת או מתיבמת.</b> משום דגדולה היא. שהשערות סימן מובהק, ועלייהו סמכינן:
+<b>אע״פ שאי אפשר לרבנן לבוא סימן העליון בלא התחתון.</b> ומכי אתא סימן העליון, אע״ג דבדקו ולא אשכחו תחתון, מימר אמרינן סימן התחתון ודאי אתא אלא שנשר, מכל מקום לר׳ מאיר לא חולצת ולא מתיבמת. דר׳ מאיר סבירא ליה אפשר לבוא סימן עליון בלא תחתון, ואנן אתחתון סמכינן, הלכך עדיין קטנה היא ולא חולצת ולא מתיבמת. ור״מ לטעמיה דאמר קטן וקטנה לא חולצין ולא מתיבמין. קטן, שמא ימצא סריס. וקטנה, שמא תמצא אילונית:
+<b>או חולצת או מתיבמת.</b> ואפילו היא קטנה מתיבמת לרבנן, דלא חיישי למיעוטא שמא תמצא אילונית, דרוב נשים אינן אילוניות. מיהו לחליצה בעינן שתהא גדולה אפילו לרבנן, דאיש כתיב בפרשה [דברים כ״ה], ומקשינן אשה לאיש. והלכה כחכמים:
+<b>מפני שאמרו אפשר לתחתון לבוא וכו׳</b> אע״ג דתנא ליה ברישא הדר תניא זימנא אחריתי, משום דבעי למסמך ליה כיוצא בו וכו׳ דדמי ליה:
+
+Mishnah 2
+
+<b>כל כלי חרס שהוא מכניס משקה.</b> כשמניחו על המים, יש בו נקב גדול שהמים נכנסים לתוכו, כל שכן שאם נותן המים לתוכו יוצא המשקה לחוץ אבל יש נקב קטן שמוציא ואינו מכניס. ונפקא מינה להא דקיימא לן דכלי חרס שלם שניקב, אינו פסול לקדש בו מי חטאת, דהיינו לתת בתוכו מים של אפר פרה, עד שינקב נקב גדול בכונס משקה. אבל ניקב נקב קטן כמוציא משקה, לא נפיק מתורת כלי ולא מפסיל בהכי. ולעולם אין נקב קטן במוציא משקה מוציא מתורת כלי אלא הגסטרא בלבד, דהיינו שבר כלי שיחדו למלאות בו מים ולהשתמש בו, אם ניקב במוציא משקה, בטל מתורת כלי, שאין אומרים הבא גסטרא אחרת ונשים תחת גסטרא זו לקבל המשקה היוצא. אבל כלי שלם שניקב במוציא משקה, לא בטל מכלום, לפי שאדם חס עליו ואינו שוברו, ומשתמש בו, ומביא שבר כלי ומניח תחתיו לקבל המשקה היוצא ממנו. ומעתה הכי פירושא דמתניתין, כל כלי חרס הפסול למי חטאת פסול לגסטרא, ויש פסול לגסטרא וכשר למי חטאת:
+<b>כל אבר שיש בו צפורן.</b> כגון אצבע יתירה שבאצבעות היד, אם יש בה צפורן, חשובה אבר, ומטמא במגע ובמשא ובאוהל, כאבר שיש בו עצם שמטמא באוהל ואפילו אי ליכא כזית בשר, דקיי״ל האברים אין להם שיעור:
+<b>ויש שיש בו עצם.</b> ולא חשובה אבר אם יותרת היא, כיון שאין בו צפורן, ומטמאה במגע ובמשא, ואינה מטמאה באוהל כל זמן שאין בה כזית בשר. ואי לאו יתרת היא, ודאי מטמאה באוהל משום אבר, אע״ג דאין בה צפורן ואע״ג דליכא כזית בשר:
+
+Mishnah 3
+
+<b>כל המיטמא במדרס הזב.</b> כל כלי הראוי להיות אב הטומאה במדרס הזב, כגון כלי המיוחד למשכב ומושב, ראוי להיות אב הטומאה אם נגע במת או נטמא באוהל המת. ויש שהוא כלי גמור לקבל כל טומאות ונעשה אב הטומאה על ידי מת, ואינו נעשה אב הטומאה ע״י הזב במדרס, כגון אם כפה הזב סאה וישב עליה, או תרקב וישב עליה, אין אותו כלי טמא מדרס להיות נעשה אב הטומאה, אלא ראשון לטומאה במגעו של זב, דכתיב (ויקרא ט״ו) אשר ישב עליו הזב, מי שמיוחד לישיבה, יצא זה שאומרים לו עמוד ונעשה מלאכתנו. אבל אם נגע במת, נעשה אב הטומאה, שאין אומרים בטמא מת עמוד ונעשה מלאכתנו:
+
+Mishnah 4
+
+<b>כל הראוי לדון דיני נפשות.</b> כל שכן שראוי לדון דיני ממונות:
+<b>ויש שראוי לדון דיני ממונות.</b> כגון ממזר, דכשר לדיני ממונות, ופסול לדיני נפשות:
+<b>ויש שכשר להעיד ואינו כשר לדון.</b> כגון סומא באחת מעיניו. ומתניתין ר׳ מאיר היא דדריש קרא דכתיב (דברים כ״א:ה׳) ועל פיהם יהיה כל ריב וכל נגע, מקיש ריב לנגע. מה נגע שלא בסומא דכתיב (ויקרא י״ג:י״ב) לכל מראה עיני הכהן, אף ריב שלא בסומא. ואין הלכה כהאי סתמא, דחכמים פליגי עליה דר׳ מאיר ואמרי דכי היכי דאשכחן דגמר דין כשר בלילה אע״פ שאין רואים נגעים בלילה, הכי נמי סומא באחת מעיניו כשר לדון אע״פ שאינו כשר לראות נגעים:
+
+Mishnah 5
+
+<b>כל שחייב במעשרות מיטמא טומאת אוכלים.</b> דאין לך דבר חייב במעשר שאינו אוכל:
+<b>ויש שמיטמא טומאת אוכלים ואינו חייב במעשרות.</b> כגון בשר ודגים וביצים, שאינן גידולי קרקע:
+
+Mishnah 6
+
+<b>כל שחייב בפאה חייב במעשרות.</b> דגבי פאה תנן, כלל אמרו בפאה, כל שהוא אוכל ונשמר וגידולו מן הארץ ומכניסו לקיום ולקיטתו כאחת, חייב בפאה. ואילו גבי מעשר תנן, כל שהוא אוכל ונשמר וגידולו מן הארץ חייב במעשר. ומכניסו לקיום ולקיטתו כאחת לא קתני. נמצא ירק שאין מכניסו לקיום, ותאנה וכיוצא בהם שאין לקיטתם כאחת, חייבין במעשרות ופטורים מן הפאה:
+
+Mishnah 7
+
+<b>כל שחייב בראשית הגז.</b> רחלים ואילים בלבד: 
+<b>חייב במתנות.</b> הזרוע והלחיים והקיבה:
+<b>ויש שחייב במתנות.</b> שחיוב המתנות לשור ועזים וכבשים:
+
+Mishnah 8
+
+<b>ויש שיש לו שביעית ואין לו ביעור.</b> כגון הדברים ששרשם נשאר בקרקע בין בימות החמה בין בימות הגשמים, כמו הלוף שוטה והדנדנה, שקורים בערבי נענ״ע, ובלע״ז מינט״א, דכיון שאין כלין לעולם מן השדה, אין חייב לבערם מן הבית, דכתיב (ויקרא כ״ה:ז׳) ולבהמתך ולחיה אשר בארצך, כל זמן שחיה אוכלת בשדה, האכל לבהמתך מן הבית, כלה לחיה מן השדה כלה לבהמתך מן הבית, וכל הנך דלא כלו לחיה מן השדה, אין צריך לבערם מן הבית:
+
+Mishnah 9
+
+<b>קשקשת.</b> מלבוש של דג, הקבוע בו:
+<b>סנפיר.</b> כנפים שפורח בהן. וכל שיש לו קשקשת בידוע שיש לו סנפיר ואין צריך לבדוק אחריו עוד, שדג טהור הוא:
+<b>ויש שיש לו סנפיר.</b> והוא דג טמא, שאין לו קשקשת:
+<b>יש לו טלפים.</b> פרסותיו סדוקות. שאין קרנים אלא לבהמה ולחיה טהורה:
+<b>ואין לו קרנים.</b> כגון חזיר, שפרסותיו סדוקות, ואין לו קרנים:
+
+Mishnah 10
+
+<b>ויש טעון ברכה לפניו ואין טעון ברכה לאחריו.</b> כגון ציצית, ותפילין, ומזוזה, שופר, סוכה, ולולב, שמברכין עליהן עובר לעשייתן, ואין טעונין ברכה לאחריהן:
+
+Mishnah 11
+
+<b>תינוקת שהביאה שתי שערות.</b> לאחר שתים עשרה שנה ויום אחד:
+<b>וחולצת או מתיבמת.</b> אע״ג דתנא חייבת בכל מצות האמורות בתורה, איצטריך למתני חולצת או מתיבמת, דמהו דתימא איש כתיב בפרשה (דברים כ״ה), ואם לא יחפוץ האיש, הלכך קטן לא חליץ. אבל אשה דלא כתיב בפרשה אלא יבמתו, בין גדולה בין קטנה חולצת או מתיבמת, קמ״ל דאי אייתיאת שתי שערות, אין. אי לא, לא. מאי טעמא, דמקשינן אשה לאיש:
+<b>וכן התינוק שהביא שתי שערות.</b> לאחר שלש עשרה שנה ויום אחד. וקמי שתים עשרה לנקבה ושלש עשרה לזכר, אינו סימן אלא שומא: 
+<b>וראוי להיות בן סורר ומורה משיביא שתי שערות עד שיקיף זקן התחתון.</b> אבל קודם שיביא שתי שערות עונשים הוא. ולאחר שהקיף זקן התחתון, ראוי להוליד, ורחמנא אמר בן ולא הראוי להיות אב:
+<b>התחתון ולא העליון.</b> כלומר, באיזו הקפת זקן אמרו, בתחתון של מטה, ולא בעליון:
+<b>עד שירבה השחור.</b> שישחיר אותו מקום שערות הרבה. ופסק הלכה, שהבת ממאנת עד שתהא בת שתים עשרה שנה ויום אחד. ולאחר זמן זה, אם הביאה סימנים, אינה יכולה למאן. ואם לא הביאה סימנים, ממאנת והולכת ואפילו עד שתהא בת עשרים שנה ויראו בה סימני אילונית. והני מילי, כשלא בא עליה לאחר שהיו לה שתים עשרה שנה ויום אחד. אבל אם בא עליה לאחר זמן זה, שוב אינה יכולה למאן. ואע״פ שלא נראו בה סימנים, חיישינן שמא הביאה שתי שערות ונשרו:
+
+Mishnah 12
+
+<b>שתי שערות האמורות בפרה.</b> דקי״ל (פרה פרק ב׳) שתי שערות שחורות פוסלות בה:
+<b>ובנגעים.</b> שער לבן, קיי״ל בתורת כהנים מיעוט שער שתים:
+<b>והאמורות בכל מקום.</b> בתינוק ובתינוקת:
+<b>לקרוץ.</b> לאחוז מעט:
+<b>שיהו ניטלות בזוג.</b> של מספרים, והוי שיעורא רבא. והלכה כדברי כולן להחמיר, ומשנקרצת בצפורן דהוי שיעורא זוטא מכולהו, לא ממאנת שמא גדולה היא. ולענין חליצה, אינה חולצת, עד דאיכא שיעורא רבא דכולהו:
+
+Mishnah 13
+
+<b>הרואה כתם.</b> שמצאה טפת דם בחלוקה:
+<b>הרי זו מקולקלת.</b> אינה יודעת פתח נדותיה לידע מתי יתחילו אחד עשר יום שבין נדה לנדה, דהא לא ידעה אימת חזאי:
+<b>וחוששת משום זוב.</b> אם עברו עליה שלשה ימי זיבה משלבשה חלוק זה, ומצאה עליו כתם גדול שיעור שלשה גריסין ועוד, כלומר מעט יותר משלשה גריסין, מספקינן להו דילמא כל חדא וחדא בחד יומא, והויא זבה גדולה מספק, ואע״ג דבמקום אחד נמצאו:
+<b>וחכמים אומרים אין בכתמים משום זוב.</b> בגמרא מוקי מלתייהו דחכמים דהכא, כיחידאה, ואמר דרבי חנינא בן אנטיגנוס היא. ומודה ר׳ חנינא בן אנטיגנוס שאם לבשה ג׳ חלוקות לבנות בשלשה ימים בימי זיבה, חלוק ליום, ומצאה בכל אחת מהן כתם, דחוששת לזיבות ; ואין צריך לומר אם ראתה שני ימים דם מגופה, ובשלישי לבשה חלוק הבדוק לה ומצאה בו כתם, דפשיטא דחוששת לזיבות. ולא נחלק ר׳ חנינא בן אנטיגנוס דהוא חכמים דמתניתין, אלא על הלובשת חלוק אחד בשלשה ימים מימי זיבתה ולבסוף מצאה כתם גדול שיעור שלשה גריסין ועוד במקום אחד, או אפילו בשלשה מקומות, דאיהו סבר בכהאי גוונא אינה חוששת לזיבות, הואיל ולא היו הכתמים בשלשה חלוקות. ור׳ מאיר ורבנן דאפליגו עליה סברי, כשמצאה שיעור שלשה גריסין ועוד בחלוק אחד, בין במקום אחד בין בשלשה מקומות, חוששת לזיבות. ואין הלכה כר׳ חנינא בן אנטיגנוס:
+
+Mishnah 14
+
+<b>הרואה יום אחד עשר.</b> שהוא סוף ימי זיבה. ולמחר מתחילין ימי נדה:
+<b>בין השמשות.</b> ספק יום הוא והוי דם זיבה, ספק לילה ותחילת נדה:
+<b>תחלת נדה וסוף נדה.</b> בגמרא מפרש דהכי קתני, תחלת נדה וסוף זיבה. ובשביעי לנדתה, סוף נדה ותחלת זיבה. כלומר, בין השמשות של אחד עשר, אם לילה הוא, הרי ראייתה תחלת נדה. ואם יום, הרי הדם דם של סוף זיבה. ואם ראתה שני ימים קודם לכן, חוששת משום זיבה. וכן אם ראתה בשביעי לנדתה בין השמשות, מספקינן נמי, אם לילה הוא, הרי הדם דם של תחלת זיבה, ואם תראה שני ימים אחרי כן, חוששת משום זיבה. ואם יום הוא, הרי ראייתה סוף ימי נדה, ואף על פי שתראה שני ימים אח״כ אינה זבה:
+<b>יום ארבעים לזכר ויום שמונים לנקבה בין השמשות לכולן.</b> כלומר באיזו מאלו שתראה בין השמשות, ספק דם טמא ספק דם טהור. ואם תראה שני ימים אחרים חוץ מזו, הרי היא זבה מספק, ומביאה קרבן ואינו נאכל, שכל הטועות מביאות קרבן ואינו נאכל:
+<b>השוטות.</b> לטועות שאינן יודעות מתי ימי נדה וימי זיבה, קרי שוטות:
+<b>עד שאתם מתקנים את השוטות.</b> את הטועות הללו שראו בשעת הספק:
+<b>בואו ותקנו את הפקחות.</b> שרואות בשעה ודאית והן צריכות תיקון ולפרש ימי שימורן ותשמישן. כגון הנך דמייתי בברייתא, מי שרואה יום אחד טמא ויום אחד טהור כל ימיה, ותמיד היא רואה ביום ולא בלילה, משמשת שמיני ליום שראתה בו ראיה ראשונה, שהרי טהורה היא, שהרי בשבעה לערב טבלה ולא תראה עד תשיעי, הלכך, משמשת שמיני שלם לילה ויום, ולילה שלאחריו שהוא נגהי תשיעי. ומשמשת ארבעה לילות מתוך שמונה עשר יום לראיה ראשונה, שהרי אשה זו לא תהא זבה לעולם, שאינה רואה שלשה רצופים. וכשהיא רואה תשיעי, תהא שומרת עשירי ותשמש בלילה. ותראה באחד עשר. ותשמור שנים עשר ותשמש בלילה. הרי שנים. ותראה בשלשה עשר, ותשמור ארבעה עשר ותשמש בלילה, הרי שלשה. ותראה חמשה עשר, ותשמור ששה עשר ותשמש בערב, הרי ארבעה. ובשבעה עשר תראה, ותשמור שמונה עשר. הרי כלו שמונה עשר ולא שמשה אלא ארבעה לילות. לבד שמיני ולילו. ותשמיש אחרון אינו בתוך שמונה עשר. ולמחר בתשעה עשר כשתראה, תהא תחילת נדה, שהרי שלמו אחד עשר שבין נדה לנדה, וחוזרת למנינה שאמרנו. והכי איכא טובא שצריכות תיקון לימי תשמישן. וכולהו מייתי לה בברייתא בגמרא בפרקין:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>דם הנדה.</b> מטמאין לחין. דכתיב (ויקרא ט״ו:ל״ג) והדוה בנדתה, מה שזב ממנה טמא כמותה, ובשעה שזב לח הוא:
+<b>ומטמאים יבשים.</b> דכתיב [שם] דם יהיה זובה, בהוייתו יהא, ואע״פ שנתייבש:
+<b>ובשר המת.</b> מטמא יבש, דכתיב (במדבר י״ב) או בעצם אדם, אדם דומיא דעצם, מה עצם יבש אף בשר יבש:
+<b>והניע.</b> רוק רך שיוצא ע״י נענוע. ואני שמעתי, ליחה היורדת מן החוטם. וממעינות הזב הן והוו אב הטומאה:
+<b>והשרץ.</b> דכתיב (ויקרא י״א) הנוגע בהם במותם, כעין מותם, דהיינו כשהם לחים כמו שהיו בעת מותם. אבל כל זמן שהשדרה קיימת והעצמות מחוברות בשדרה, הואיל וצורתו ניכרת, כלח הוא נחשב:
+<b>והנבלה.</b> דכתיב [שם] כי ימות, כעין מיתה:
+<b>והשכבת זרע.</b> שצריך שיהא ראוי להזריע:
+<b>מטמאין לחין ואין מטמאין יבשין.</b> הזוב מטמא לח ולא יבש, דכתיב (שם ט״ו) רר בשרו את זובו, כמין ריר שהוא לח. כמו ויורד רירו על זקנו (שמואל א כ״א:י״ד):
+<b>והניע והרוק.</b> דכתיב (ויקרא טו) וכי ירוק, ובעת שירוק לח הוא: 
+<b>וכמה היא שרייתן.</b> דנימא אי הדרא בכי האי שיעורא לחין הן:
+<b>בפורשים מעת לעת.</b> אבל אי צריכי טפי מים חמים, או יותר מזמן מעת לעת, יבשין הן:
+<b>ר׳ יוסי אומר בשר המת יבש, טהור מלטמא בכזית.</b> אבל מטמא טומאת רקב כמלוא תרווד. ואין הלכה כר, יוסי:
+
+Mishnah 2
+
+<b>מטמא למפרע.</b> כל טהרות שנמצאו במבוי. דמבוי רשות היחיד הוא לענין טומאה, וספיקו טמא:
+<b>או עד שעת כיבוד.</b> מפני שחזקת בני ישראל בודקין מבואותיהן בשעת כיבודיהן, ואם היה שם שרץ היה רואה אותו:
+<b>וכן כתם שנמצא בחלוק מטמא למפרע.</b> כל טהרות שעשתה האשה מיום כבוס. אבל אותן של קודם כיבוס, לא, מפני שחזקת בנות ישראל בודקות חלוקיהם בשעת כיבוסיהן:
+<b>היבש מטמא למפרע.</b> עד שעת כיבוד. דאיכא למימר לאחר כיבוד מיד נפל:
+<b>אבל הלח אינו מטמא למפרע.</b> אלא עד שעה שנוכל לומר אם נפל באותו יום עדיין יכול להיות עכשיו לח. אבל עד שעת הכיבוד לזמן מרובה, לא, דהא לח הוא, ואי מההיא שעתה נפל, הוה מתעביד יבש. ודוקא בשרץ הוא דפליג ר׳ שמעון בין לח ליבש. אבל בכתם, אפילו לח מטמא למפרע עד שעת כיבוס, דאימר יבש היה ומיא הוא דנפל עליה. אבל בשרץ ליכא למימר הכי, דאי איתא דמים נפול עליה, אמרטוטי אמרטוט. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>הבאים מרקם.</b> שהן נכרים ודמן טהור. ואע״ג דרבנן גזרו על הנכרים שיהיו כזבים לכל דבריהם, על כתמיהם לא גזרו:
+<b>מרקם.</b> בין קדש ובין שור, מתרגמינן בין רקם ובין חגרא:
+<b>שהן גרים.</b> ודמן טמא:
+<b>וטועים.</b> כלומר, לא צניעי כולי האי, ואין מצניעים את כתמיהן, הלכך חיישינן שמא כתמים של אשה נדה הן:
+<b>הבאים מבין הגויים טהורים.</b> דלא גזרו רבנן על כתמיהן, כיון דדמן ודאי טהור מן התורה:
+<b>מבין ישראל ומבין הכותים ר׳ מאיר מטמא.</b> מתניתין חסורי מחסרא והכי קתני, מבין ישראל ומבין הכותים, טמאים, דכותים גרי אמת הן ודמן טמא. כתמים הנמצאים בערי ישראל דהיינו במקום גלוי, טהורים, דלא נחשדו על כתמיהן ואצנועי מצנעי להו. הנמצאין בערי כותים, ר׳ מאיר מטמא, דכותים נחשדו על כתמיהן. וחכמים מטהרים, שלא נחשדו על כתמיהן ומצנעי להו, ותלינן להאי כתם בדם חיה או בהמה, דאילו דם אשה נדה, לא היה נמצא במקום גלוי, דאינהו נמי מצנעו להו כישראל. וכבר נפסקה ההלכה דבזמן הזה גזרו על כותים להיות כנכרים לכל דבריהם, וכתמיהן טהורים ככתמי הנכרים:
+
+Mishnah 4
+
+<b>בכל מקום.</b> במקום ישראל:
+<b>טהורים.</b> שחזקתן אינן מדם נדה, דאצנועי מצנעי להו:
+<b>בית הטומאות.</b> חדר שהנשים משתמשות בו בימי נדותן:
+<b>קוברין שם.</b> לפי שעה, כדי שיסלקו אותן לאחר זמן. ולפי שאין אנו יודעין אם הסירו אותן אם לאו, מטמאים באוהל:
+
+Mishnah 5
+
+<b>נאמנים לומר קברנו.</b> דטומאת מת מידי דאורייתא היא. וכגון שכהן כותי עומד שם ותרומה בידו ואוכלה, דליכא למיחש שמא תרומה טמאה היא. ובלאו הכי אין נאמנין, דלית להו לפני עור לא תתן מכשול, ולא אכפת להם אם אנו חוטאין על פיהם:
+<b>אם בכרה.</b> והוא שראינוהו עובד וגוזז בו. דאי לאו דידע דלאו בכור הוא, לא עבר אדאורייתא, דכתיב (דברים ט״ו:י״ט) לא תעבוד בבכור שורך ולא תגוז בכור צאנך:
+<b>נאמנים על ציון קברות.</b> לציין. מקום הקבר. וסומכין עליהן. ואע״ג דמדרבנן הוא, כיון דכתיבא, זהירין ביה. דכתיב (יחזקאל ל״ט:ט״ו) וראה עצם אדם ובנה אצלו ציון:
+<b>לא על הסככות.</b> אילן המיסך על הארץ וענפיו מובדלים וידוע ודאי שיש קבר תחת אחת האהלות ואין ידוע איזה הוא, ובא כותי והעיד על אחד שזה טהור, אינו נאמן, לפי שאינו חש על הספק:
+<b>ולא על הפרעות.</b> אבנים גדולות בולטות מן הגדר, וקבר תחת אחת מהן ואין אנו יודעים תחת איזו מהן, ובא כותי והעיד על מקצתן שהן טהורות:
+<b>אינו נאמן.</b> משום דלספיקא לא חייש:
+<b>בית הפרס.</b> שדה שנחרש בה קבר. וכל מאה אמה של סביבות הקבר אוקמינהו רבנן בחזקת טומאה, שמא גלגלה המחרישה והוליכה עצם כשעורה מן המת. ופרס, לשון דבר פרוס ושבור, שעצמות של מת נפרסו שם. ומפי אחרים שמעתי, על שם שפרסות בני אדם נמנעים ללכת שם מפני הטומאה:
+<b>זה הכלל.</b> לאתויי תחומים ויין נסך. שאין כותי נאמן לומר עד כאן תחום שבת, דתחומין דרבנן, וכותים לא סבירא להו. וכן אין נאמנים על יין נסך, לפי שאין נזהרים ממגע נכרי. וכל הדברים הללו לא נאמרו אלא בדורות הראשונים, אבל בזמן הזה, הן כנכרים לכל דבריהם:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>הרואה כתם.</b> כנגד בית התורפה. בית הערוה:
+<b>טמאה.</b> דאיכא למימר, דם מאותו מקום נפל:
+<b>על עקבה.</b> זמנין דמתרמי ונגע באותו מקום:
+<b>ועל ראש גודלה.</b> דבהדי דפסעה מתרמי גודל שברגלה להיות תחת אותו מקום ודם נוטף עליו:
+<b>על שוקה ועל פרסותיה מבפנים טמאה.</b> כשאדם עומד ומחבר רגליו ושוקיו זו בזו, כל מה שמחובר מהם זו עם זו, קרוי לפנים:
+<b>מבחוץ.</b> מכאן ומכאן:
+<b>ועל הצדדין.</b> אחורי השוק כל גובהן כנגד העקב, ולפניו כל גובהן כנגד הרגל, קרויים צדדים:
+<b>מן החגור ולמטה.</b> כנגד בית התורפה הוא:
+<b>אם מגיע כנגד בית התורפה.</b> כגון שנמצא בראש בית ידה סמוך ליד, שפעמים שפושטתן מזרוע ונופל כנגד מטה:
+<b>ואם לאו.</b> שלא כנגד בית התורפה, כגון שנמצא סמוך לכתפות:
+<b>שהוא חוזר.</b> פעמים שראש החלוק נהפך כנגד פניה של מטה:
+<b>וכן בפוליון.</b> מטפחת שהיא מתכסה בו:
+
+Mishnah 2
+
+<b>ותולה.</b> הכתם שמצאה:
+<b>בכל דבר שהיא יכולה לתלות.</b> לומר שלא ממנה היה:
+<b>מאכולת.</b> כינה:
+<b>עד כמה הוא תולה.</b> בדם מאכולת:
+<b>עד כגריס.</b> אבל טפי מהכי אין דם מאכולת כל כך גדול. ובהכי מיהא תליא ואף על פי שלא ידעה שהרגה. ור׳ חנינא פליג אתנא קמא דאמר הרגה אין, לא הרגה לא. ואין הלכה כר׳ חנינא בן אנטיגנוס:
+<b>ותולה בבנה ובבעלה.</b> השוכבים אצלה אם יש בהן מכה, לומר שכתם זה מהן היה:
+<b>ואם יש בה מכה.</b> שהעלתה קרום:
+<b>והיא יכולה להתגלע.</b> להגלות. מלשון לפני התגלע הריב (משלי י״ז:י״ד). כלומר, שיסיר הקרום ויקלף ותתגלה המכה ויצא ממנה דם, תולה בה:
+
+Mishnah 3
+
+<b>דם ולא כתם.</b> וחכמים הוא דגזור על הכתמים, לפיכך הולכים בהם להקל:
+
+Mishnah 4
+
+<b>עד שהוא נתון תחת הכר.</b> הבגד שמקנחת בו את עצמה בשעת תשמיש, קרוי עד:
+<b>דם עגול טהור.</b> דדם מאכולת הוא:
+<b>משוך טמא.</b> ואם טפה משוכה היא, טמאה, שחזקתה שהיא ממנה, ובעת שקנחה עצמה נתלה זה הדם בעד:
+<b>דברי ר׳ אליעזר בר ר׳ צדוק.</b> וכן הלכה:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>האשה שהיא עושה צרכיה.</b> משתנת מים:
+<b>אם עומדת טמאה.</b> דאמרינן מי רגלים הדור למקור ואתא דם מן המקור בהדייהו:
+<b>יושבת טהורה.</b> בגמרא מוקמינן לה ביושבת על שפת הספל ומקלחת מי רגלים לתוכו בחוזק. וכשהיא מקלחת בחוזק, אין דרך דם המקור לצאת עם מי רגלים. ואי לבתר דתמו מיא בא דם זה מן המקור, לא היה הדם נמצא בתוך הספל אלא על שפת הספל, שדם הבא מן המקור, שותת ויורד ואינו מקלח. ודם זה שנמצא בתוך הספל, על כרחך ממקום מי רגלים בא ומכה יש בה שם, ולא מן המקור. ובעומדת על שפת הספל ומקלחת בתוך הספל, לא היה אפשר להעמידה, דעומדת אי אפשר לה לקלח, ולהכי איצטריך תנא למנקט יושבת:
+<b>רבי יוסי אומר בין כך ובין כך טהורה.</b> והלכה כרבי יוסי:
+
+Mishnah 2
+
+<b>שעשו צרכיהן.</b> הטילו מי רגלים:
+<b>רבי יוסי מטהר.</b> דהא אפילו באשה גרידתא דליכא אלא חדא ספיקא, ספק בא מן המקור, ספק בא ממקום מי רגלים, מטהר רבי יוסי לעיל, וכל שכן הכא דדילמא מאיש אתי. ולא הדר תנא הכא רבי יוסי מטהר, אלא לאשמועינן ממשנה יתירתא דאפילו לכתחילה מטהר ר׳ יוסי לאשה שעושה צרכיה וראתה דם, שתתעסק בטהרות. דלא תימא דוקא דיעבד מטהר ר׳ יוסי טהרות שנתעסקה בהן, אבל לכתחילה לא אמרינן לה שתתעסק, קמשמע לן:
+<b>ור׳ שמעון מטמא.</b> אפילו הכא דאיכא ספק ספיקא, כדקתני טעמא:
+<b>שחזקת דמים מן האשה.</b> ולעיל פסקינן הלכה כר׳ יוסי דמטהר ואפילו בחד ספיקא, כל שכן הכא דאיכא תרתי:
+
+Mishnah 3
+
+<b>השאילה חלוקה.</b> ואח״כ לבשתה היא ומצאה עליו כתם:
+<b>לנכרית או לנדה.</b> לנכרית שהיא רואה דם, שהיא גדולה וידענו בה שכבר ראתה, דומיא דנדה:
+<b>הרי זו תולה בה.</b> וטהורה. דכיון דנדה היא, לא מקלקלה לה מידי. ונכרית נמי טמאה ותליא בה. אבל ישראלית טהורה ששאלה חלוק מחברתה טהורה, ואחר כך לבשתו חברתה, שתיהן טמאות, כדקתני שלש נשים וכו׳, דכיון דאי תליא בה, מקלקלא לה, מאי חזית דמקלקלת להך טפי מהך:
+<b>של אבן.</b> דאינו מקבל טומאה. וספסל דרישא [איירי] בכלי עץ דראוי ליטמא במושב הזב והנדה:
+<b>אינו מקבל כתמים.</b> כלומר לא גזרו על כתמים הנמצאים בו. וטעמא דר׳ נחמיה, דכתיב (ישעיה גש׳) ונקתה לארץ תשב, כיון שישבה לארץ שאינה מקבלת טומאה, נקתה. והוא הדין לכל דבר שאינו מקבל טומאה. וכן אם ישבה על גבי כלי חרס, שאין מקבל טומאה מגבו, או על גבי מטלניות של בגד שאין בהן שלש על שלש שאינן מקבלין טומאה, בכל אלו לא גזרו על כתמים הנמצאים בהם. והלכה כר׳ נחמיה:
+
+Mishnah 4
+
+<b>ותולות זו בזו.</b> שאם היתה האחת מעוברת, תולה הדם בשאינה מעוברת, והיא טהורה:
+<b>ואם לא היו ראויות.</b> כגון שהיו כולן מעוברות או כולן מניקות, כולן טמאות כאילו ראויות לראות, דמכל מקום דם מבינייהו נפק:
+
+Mishnah 5
+
+<b>תחת הפנימית.</b> אותה של צד הקיר קרויה פנימית, וחיצונה קרויה אותה של צד דרך עליית המטה. והא דמפליג תנא הכא בין כשנמצא תחת הפנימית לנמצא תחת החיצונה, ולעיל קתני ונמצא דם תחת אחת מהן כולן טמאות, ולא מפליג בין נמצא תחת פנימית לנמצא תחת חיצונה, מפרש בגמרא דלעיל איירי כשהן תכופות ודבוקות יחד, הילכך איכא לספוקי בחיצונה אפילו כשנמצא הדם תחת הפנימית:
+<b>אימתי.</b> אמרו נמצא תחת החיצונה פנימית טהורה:
+<b>בזמן שעברו דרך מרגלות המטה.</b> דלא עברה פנימית על מקום מציאת הדם:
+<b>אבל עברו שלשתן דרך עליה.</b> שהן דורסות ועוברות על החיצונה:
+<b>כולן טמאות.</b> ואפילו פנימית, דשמא כשעברה פנימית דרך שם נפל ממנה:
+<b>לגל טמא.</b> שהיה שם כזית מן המת:
+<b>עד שמגיע לסלע או לבתולה.</b> קרקע בתולה. ואם לא מצא, הגל טהור, דאימור בא עורב ונטל את הטומאה. אבל הכא כשבדקו שלשתן ומצאו טהורות, מודו רבנן לר׳ מאיר דכולן טמאות, דהאי דם מהיכא אתא, על כרחך מחדא מנייהו הוא. והלכה כחכמים:
+
+Mishnah 6
+
+<b>שבעה סממנין מעבירין על הכתם.</b> שאין הדם בטל עד שיעביר כולן עליו:
+<b>רוק תפל ומי גריסין.</b> מפרש לקמן במתניתין:
+<b>נתר.</b> אלו״ם בלע״ז. ומין קרקע הוא ומזהיר. ובערבי קורין לו שי״ב:
+<b>בורית.</b> מין צמח הוא שמנקה ומטהר:
+<b>קמוניא.</b> עשב שמיבשים אותו וטוחנים אותו ומנקין בעפרו את הידיס להעביר את הזוהמא. ובלשון גמרא קרוי שלוף דוץ:
+<b>אשלג.</b> לא אתפרש לי:
+<b>הטבילו.</b> לבגד שיש בו כתם קודם שהעביר עליו הסממנים הללו:
+<b>הרי זה צבע.</b> דאי הוה דם הוה עבר:
+<b>שדיהה.</b> נשתנה מאדמומיתו:
+
+Mishnah 7
+
+<b>שלא טעם כלום מבערב.</b> כל אותה הלילה, והיינו תפל בלא טעם. והוא שישן מחצות אחרון של לילה עד הבוקר. ועד שלש שעות ביום נקרא רוק תפל לענין זה. ואם השכים בבוקר ושנה פרקו, לא הוי רוק תפל:
+<b>לעיסת גריסין של פול חלוקת נפש.</b> שנחלק האוכל מן הקליפה. לועסה לגריסת הפול ומעבירו על הכתם:
+<b>שהחמיצו.</b> שהסריחו. וכמה חימוצן, כל ששהו שלשה ימים:
+<b>וצריך לכסכס.</b> לשפשף שלש פעמים לכל סם וסם, כדרך כיבוס בגדים שכופל צד עם צדו ומשפשף:
+<b>כסדרן.</b> ששנויים כאן:
+<b>לא עשה ולא כלום.</b> לא לבדוק ולא לבטל:
+
+Mishnah 8
+
+<b>כל אשה שיש לה וסת דיה שעתה.</b> לעיל בפרק קמא תנינא לה, והתם מיירי בוסתות דיומי כגון מט״ו יום לט״ו יום, או מחודש לחודש, והכא מיירי בוסתות דבגופה, שכל זמן שייראו בה סימנים הללו רגילה לראות בהן, אבל אין לה זמן קבוע לראות:
+<b>מפהקת.</b> יש מפרשים, פותחת פיה בכל כוחה. אלחר״י בלע״ז. ויש מפרשים, פושטת זרועותיה וגופה. אשטרנ״י קלא״ר בלע״ז:
+<b>בפי כרסה.</b> נגד טבורה:
+<b>שפולי מעיה.</b> בית הרחם:
+<b>ושופעת.</b> מפרש בגמרא ששופעת דם טמא מתוך דם טהור, כגון שהיא רגילה לראות דם טהור תחילה, דהיינו דם שאינו מחמשה דמים טמאין, ואח״כ דם טמא. והאי נמי הוי וסת. וכל שעה שתראה דם טמא אחר דם טהור, דיה שעתה:
+<b>צמרמורת.</b> לשון סמר מפחדך בשרי (תהילים קי״ט:ק״כ). אריצמינ״ט בלע״ז:
+<b>אוחזין אותה.</b> כך למודה להיות בכל עת שהיא רואה:
+<b>וכן כיוצא בהן.</b> משאר סימנים שהנשים הרואות דם למודות להיות בכך. כגון שראשה כבד עליה, או אוחזה רתת ורעד, או כאב לב, וכיוצא בזה, אם קבעה לה שלש פעמים הרי זה וסת:
+
+Mishnah 9
+
+<b>למודה להיות רואה בתחלת הוסתות שבגופה.</b> כגון בתחלת העטושים והפיהוקין וכיוצא בהן:
+<b>אף ימים ושעות וסתות.</b> שעות נמי וסתות נינהו, ובתר דידהו אזלינן. שאם היתה רגילה לראות מעשרים יום לעשרים יום ומשש שעות לשש שעות, מותרות לשמש ביום עשרים עד שש שעות, וחוששת בשעה ששית לבד. עברה שעה ששית ולא ראתה, מותרת לשמש כל היום כולו:
+<b>היתה למודה להיות רואה עם הנץ החמה.</b> סיומא דמלתא דרבי יוסי היא:
+<b>אינה אסורה אלא עם הנץ החמה.</b> וכל הלילה משמשת. ואם עבר הנץ החמה ולא ראתה, משמשת כל היום. דדוקא שעת הוסתות חוששת, ותו לא:
+<b>רבי יהודה אומר כל היום שלה.</b> כלומר מותרת לשמש כל היום, משעבר הנץ החמה ולא ראתה. אבל כל הלילה שלפני הנץ החמה של וסתה, אסורה לשמש. ועם הנץ החמה דקתני, היינו דרגילה למחזי בסוף ליליא מקמי דלמטי תחלת יממא, ואנן אסרינן לה כל עונת וסתה. נמצאת אסורה כל הלילה שהיא עונת וסתה. והלכה כרבי יהודה:
+
+Mishnah 10
+
+<b>ואינה מיטהרת מן הוסת שפסק ממנה, שלא לחוש לו:</b>
+
+Mishnah 11
+
+<b>יש גפן שיינה אדום ויש גפן שיינה שחור.</b> כך יש אשה שדם שלה אדום, ויש שדם שלה שחור:
+<b>כל גפן יש בה יין.</b> כל אשה יש לה דם נדה ודם בתולים:
+<b>ושאין בה הרי זה דורקטי.</b> דור קטוע. כלומר קטוע בנים, עקרה שאינה יולדת:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>תינוקת.</b> נותנין לה ארבעה לילות. ואפילו רואה, אמרינן דם בתולים הוא וטהור:
+<b>עד שתחיה המכה.</b> שתתרפא המכה של בעילה. וכל זמן שהדם שותת ממנה כשהיא עומדת, וכשהיא יושבת אינו שותת, או ששותת כשהיא יושבת על גבי דבר קשה, וכשיושבת על גבי דבר רך כגון על גבי כרים וכסתות אינו שותת, בידוע שלא חיתה המכה, ומחמת המכה של בתולים בא הדם. אבל אם הדם שותת בין כשהיא עומדת בין כשהיא יושבת ובין כשיושבת על דבר רך ובין כשיושבת על דבר קשה, אין זה דם מכה אלא דם נדה:
+<b>הגיע זמנה לראות.</b> ולא ראתה, ונישאת:
+<b>עד מוצאי שבת ארבעה לילות.</b> שהרי היא נישאת ברביעי. דבתולה נישאת ליום רביעי ונבעלת ליל חמישי:
+<b>בעילת מצוה.</b> בעילה ראשונה:
+<b>כל הלילה כולה.</b> ואפילו בועל בעילות הרבה. וכל הדברים הללו, בדורות הראשונים בלבד, אבל אחר שפשטה החומרא שהחמירו בנות ישראל על עצמן שאפילו רואות דם טפה כחרדל יושבות עליה שבעה נקיים, כל הנושא בתולה אפילו קטנה שלא הגיע זמנה לראות ולא ראתה מעולם, לאחר שבעל בעילת מצוה אין מותר לו לבוא עליה עד שתספור שבעה נקיים אחר שיפסוק הדם, כדין שאר נשים שרואות דם:
+
+Mishnah 2
+
+<b>לא הפרישה.</b> לא בדקה עצמה להפריש בטהרה:
+<b>ולאחר ימים.</b> לאחר שטבלה בליל שמיני:
+<b>הרי זו בחזקת טהרה.</b> בימים שבין טבילתה למציאת טומאה. וטהרותיה שנגעה בהן טהורות, דאימור השתא הוא דחזאת:
+<b>ומטמאה מעת לעת.</b> ארישא קאי, דקתני ולאחר ימים בדקה ומצאה טמאה הרי היא בחזקת טהרה, אבל מטמאה מעת לעת של ראיה זו או מפקידה לפקידה:
+<b>אפילו בשניה לנדתה.</b> בדקה שחרית ומצאה טהורה, ובין השמשות לא הפרישה, ולבסוף שבעה טבלה, ולאחר ימים בדקה ומצאה טמאה, הרי זו עד עכשיו בחזקת טהרה. ושלש מחלוקות בדבר, לתנא קמא בדיקת שחרית דשביעי הוא דמטהרתה, אבל שני לנדתה, לא. ולר׳ יהודה אפילו בדיקת שחרית דשביעי לא מטהרה עד שתפרוש בין השמשות. ולרבנן אפילו בשני, דכיון דפסק פסק. ודוקא בשני הוא דמטהרי רבנן, אבל בראשון מצאה טהור ושוב לא בדקה, וטבלה בליל שמיני, ועשתה טהרות, ואחר כך מצאה טמא, לא מטהרי רבנן, לפי שביום ראשון הוחזקה מעין פתוח. ומשום הכי קתני ואפילו בשניה לנדתה דוקא, אבל ראשון לא. והלכה כחכמים:
+
+Mishnah 3
+
+<b>הזב והזבה.</b> שצריכין לספור שבעה נקיים, ופסקו מראייתן והתחילו לספור, ובדקו יום ראשון ושביעי כו׳:
+<b>אין להם אלא יום ראשון ושביעי בלבד.</b> וצריכין לספור עוד חמשה. ימים נקיים, כדי להשלים לשבעה:
+<b>ר׳ עקיבא אומר אין להם אלא שביעי.</b> שמא ראו בינתיים וסתרו ספירתן הראשונה. והלכה כר׳ אליעזר:
+
+Mishnah 4
+
+<b>מטמאין במשא.</b> בגמרא פריך, אטו כל מת מי לא מטמא במשא. אלא מאי במשא, באבן מסמא. כלומר אבן גדולה וכבדה שאינה מיטלטלת. ואם היא מונחת על גבי כלים ומת נתון עליה אין זה משא, הואיל ואינה ראויה להטלטל עמו, ושאר מתים לא מטמו, והני מטמו מדרבנן, הואיל ומחיים מטמו באבן מסמא מדאורייתא שהרי מטמאים מושב כל שתחתיהן, גזור (בהו רבנן לאחר מיתה) שמא יתעלפו ודומה למת, ואי אמרת זב מת אינו מטמא, בזב חי שנתעלף אתי לטהורי:
+<b>עד שימוק הבשר.</b> דמהשתא הוי מת ודאי:
+<b>נכרי שמת.</b> אע״ג דמחיים הרי הוא כזב לכל דבריו ומטמא באבן מסמא, משמת, טהור מלטמא באבן מסמא, הואיל וטומאת זיבה שעליו מחיים אינה אלא מדברי סופרים:
+<b>כל הנשים.</b> מחזקינן להו כנדות, ומטבילין כלים שהיו עליהן סמוך ליציאת נשמה אע״פ שלא נגעו בהן לאחר מיתה. לפי שבראשונה היו מטבילין כלים על גבי נדות מתות, והיו נדות חיות מתביישות, שאפילו במיתתן הן משונות משאר נשים, התקינו שיהיו מטבילין על גבי כל הנשים, מפני כבודן של נדות חיות:
+<b>ובית הלל אומרים אין נדה אלא שמתה נדה.</b> דלית להו לבית הלל האי תקנתא:
+
+Mishnah 5
+
+<b>מטמאה משום כתם</b> של נדה, במשהו דאי משום טומאת מת, לא מטמאה אלא ברביעית: 
+<b>ומטמאה באוהל.</b> אם כל הרביעית יחד:
+<b>שמטמא משום כתם.</b> במשהו. שנעקר מחיים. ואין הלכה לא כרבי יהודה ולא כרבי יוסי. הלכך, לא שנא יושבת על משבר ולא שנא שאר מתות, כולהו מטמאות משום כתם, ומטמאות באוהל:  
+
+Mishnah 6
+
+<b>מערה למים לפסח.</b> מכלי אל כלי לרחוץ בם את בשר הפסח. אבל במים אינה נוגעת, שהיא טבולת יום, שטבלה לסוף שבועים ואין לה הערב שמש עד יום שמונים שהוא תיכף להבאת כפרתה, והכתוב עשאה טבולת יום, דכתיב (ויקרא י״ב:ד׳) בכל קודש לא תגע, וקיי״ל בכל קודש, לרבות את התרומה, וטבול יום, שני הוא. וכשהיא מערה, אינה נוגעת במים אלא בכלי, ושני אינו מטמא כלי. אבל במים לא תגע, הואיל והם עשויין לרחוץ בהם את הפסח, דחולין שנעשו על טהרת הקודש כקודש דמי:
+<b>חזרו לומר הרי היא כמגע טמא מת.</b> טבול יום דינו כנוגע בטמא מת, שהוא ראשון, דוקא לקדשים, אבל לחולין, לא הוי טבול יום כנוגע בטמא מת להיות ראשון, אלא שני, הלכך יכולה היא ליגע אפילו במים, שהמים חולין הן, וטבול יום, שני הוא, ואין שני עושה שלישי בחולין. ואף על פי שהמים הללו נעשים על טהרת הקודש שהרי לרחיצת פסח עשויות, לא מהני שני בהו, דחולין שנעשו על טהרת הקודש לאו כקודש דמו:
+<b>בית שמאי אומרים אף כטמא מת.</b> שהוא אב הטומאה ועושה מגעו ראשון. כך מגעו של טבול יום, ראשון הוא:
+
+Mishnah 7
+
+<b>ומודים שאוכלת במעשר.</b> כדין טבול יום, דטבל ועלה אוכל במעשר:
+<b>וקוצה לה חלה.</b> ואינה קוראה לה שם ומניחתה בכלי. ואע״פ שהיא נוגעת בחולין הטבולין לחלה, לאו כחלה דמי, ואין שני פוסל בהן:
+<b>ומקפת.</b> מקרבת הכלי שהניחה בו החלה אצל העיסה. לפי שמצוה לתרום מן המוקף, מן הקרוב לדבר שהוא תורם עליו:
+<b>ואם נפל מרוקה ומדם טהרה.</b> דהוו להו משקין היוצאין מן הטבול יום, וטהורין הן:
+<b>צריכה טבילה באחרונה.</b> ליל שמונים צריכה טבילה לאכול בתרומה אם כהנת היא. ואם ישראלית היא, צריכה טבילה לביאת מקדש, מפני שטבולת יום ארוך היא והסיחה דעתה מן התרומה ומן המקדש:
+<b>אינה צריכה טבילה באחרונה.</b> וסומכת על הטבילה של סוף שבועים. ודוקא לתרומה ולביאת מקדש. אבל לאכילת קדשים, מודו בית הלל שהיא צריכה טבילה אחרת לסוף שמונים, דקיימא לן האונן ומחוסר כפורים צריכים טבילה לקודש, הלכך, לאחר שהביאה כפרתה, טובלת לקדשים:  
+
+Mishnah 8
+
+<b>הרואה יום אחד עשר.</b> שהוא סוף ימי זיבה, ואין יום שלאחריו מצטרף עמו לזיבה. שאם ראתה יום שנים עשר ושלשה עשר, אינה זבה גדולה בשביל כן, לפי שהן תחילת ימי נדה ואינן מצטרפין עם ימי זיבה:
+<b>בית שמאי אומרים מטמאין משכב ומושב.</b> ואפילו הבועל מטמא משכב ומושב לטמא אוכלין ומשקין, מפני שהוא כבא על שומרת יום כנגד יום, דסברי בית שמאי יום אחד עשר בעי שימור. ובית הלל פוטרים מן הקרבן, דסברי, יום אחד עשר הואיל ואין יום שלאחריו מצטרף עמו לזיבה, לא בעי שימור. מיהו לענין טומאה מודו דבועלה מטמא מדרבנן, גזירה יום אחד עשר אטו תוך אחד עשר, דמטמאה בועלה מדאורייתא, אבל לענין קרבן, להביא חולין לעזרה, לא:
+<b>טבלה ביום שלאחריו.</b> דעבדה שימור קצת. ושמור מעליא הוא, אלא שתוך אחד עשר יום אסור לעשות כן, שלא תבוא לידי ספק, שמא תראה לאחר תשמיש ומצטרפין הימים לזיבה:
+<b>מטמאין משכב ומושב.</b> מדרבנן מטמא אפילו בועלה משכב ומושב. גזירה אטו תוך אחד עשר:
+<b>ופטורין מן הקרבן.</b> דהא עבדה שימור. ואע״פ שחזרה וראתה, אין מצטרפין לזיבה, שהרי תחילת נדה היא:
+<b>גרגרן.</b> ממהר לחטוא. שמא ירגיל בכך תוך אחד עשר. אבל לענין טומאה, טהור:
+<b>וחייבין בקרבן.</b> אפילו לא תראה למחר, דהא בעיא שימור, וזאת לא שמרה כלל, ונמצא שבעל זבה קטנה:
+<b>טבלה יום שלאחריו.</b> דעבדה קצת שימור, ושימשה:
+<b>הרי זו תרבות רעה.</b> שמא תראה אחרי כן ותצטרף לשלפניו ואין טבילתה טבילה:
+<b>ומגען.</b> לענין טומאה וטהרה:
+<b>ובעילתן.</b> לענין קרבן:
+<b>תלויין.</b> שאם תראה, מגען מגע זבה וחייבין קרבן בבעילתן. ואם לא תראה, מגען טהור ופטורים מן הקרבן על בעילתן:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Niddah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Niddah/Hebrew/merged.txt
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@@ -0,0 +1,709 @@
+Bartenura on Mishnah Niddah
+ברטנורא על משנה נדה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Niddah
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה נדה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שמאי אומר כל הנשים דיין שעתן.</b> משום דרבי אליעזר אומר ארבע נשים דיין שעתן, תני נמי שמאי אומר כל הנשים, לאפוקי מדר׳ אליעזר:
+<b>דיין שעתן.</b> נשים הרואות דם דיין שעתן לטמא טהרות שנגעו בהן משעת ראייתן ואילך, ולא אמרינן מקמי הכי נמי היה דם וכותלי בית הרחם העמידוהו והיתה טמאה מקודם. דכל הנשים מטמאות בבית החיצון ואע״פ שלא יצא הדם לחוץ, דכתיב (ויקרא ט״ו:י״ט) דם יהיה זובה בבשרה, אע״פ שהוא בבשר ולא יצא לחוץ, טמאה. וטעמא דשמאי דלא חייש דלמא מקמי הכי הוה דם, שאם אתה אומר כן, לבו של אדם נוקפו תמיד בשעת ביאה ופורש מאשתו ונמצאת מבטל בנות ישראל מפריה ורביה:
+<b>מפקידה לפקידה.</b> בדקה היום ומצאה טהורה, ובדקה לסוף שבוע ומצאה טמאה, חוששין למגעה מבדיקה ראשונה ואילך, שמא עם סילוק ידיה ראתה וכותלי בית הרחם העמידוהו. ולביטול פריה ורביה לא חיישינן, דדוקא לטהרות הוא דמטמינן להו מפקידה לפקידה, ולא לבעלה. ושמאי אומר, לטהרות נמי לא מטמינן, דא״כ לבו נוקפו ופורש נמי מתשמיש:
+<b>לא כדברי זה.</b> שמאי דמיקל טפי ואינו עושה סייג לדבריו:
+<b>ולא כדברי זה.</b> הלל דמחמיר יותר מדאי. דודאי כולי האי ימים רבים לא מוקמי כותלי בית הרחם דם:
+<b>מעת לעת ממעטת על יד מפקידה לפקידה.</b> שני זמנים הוזכרו באשה לטמא טהרות למפרע, והלך אחר הקל שבשניהן. אם מפקידה לפקידה יותר על מעת לעת, הלך אחר מעת לעת ולא תטמא אלא טהרות שנגעה מאתמול בשעה הזאת. ואם מעת לעת יותר על מפקידה לפקידה, כגון שבדקה עצמה שחרית ומצאה טהורה וערבית מצאה טמאה, לא מטמאינן אלא הנך טהרות דמבדיקת שחרית ואילך. וטעמייהו דרבנן, לפי שחכמים תקנו לבנות ישראל שיהיו בודקות שחרית וערבית, שחרית להכשיר טהרות של לילה, וערבית להכשיר טהרות של יום. ואם בדקה שחרית ומצאה טהורה, ערבית ומצאה טמאה, הפסידה טהרות של יום, וזו שישבה ימים רבים ו, לא בדקה כתקנת חכמים, הפסידה עונה אחת יתירה, משום קנס. וכדי להשוות מדותיהם של חכמים שלא תחלוק בין היכא דבדקה שחרית להיכא דבדקה בצהרים, לא רצו לחלק ולמעט ולהוסיף בזמן, ונתנו זמן קבוע מעת לעת, שלא ליתן דבריהם לשיעורין. והלכה כחכמים:
+<b>על יד.</b> אחר. כמו ועל ידו החזיק, שהוא כמו ואחריו, בספר עזרא (פרק ג׳):
+<b>וסת.</b> קבוע, שנקבע לה זמן האורח שלש פעמים ובדקה בשעת וסתה ומצאה טמאה:
+<b>דיה שעתה.</b> ולא חיישינן דלמא מקמי הכי הוה, דודאי אורח בזמנו בא:
+<b>והמשמשת בעדים.</b> שבדקה עצמה בעדים, דהיינו בסדין, קודם תשמיש ולאחר תשמיש:
+<b>הרי זו כפקידה.</b> בגמרא מוקי למתניתין דתרתי קתני והכי קאמר, ומשמשת בעדים כלומר מצוה על אשה שתשמש בשני עדים, אחד לפני תשמיש ואחד לאחר תשמיש. והרי זו כפקידה, העד של אחר תשמיש הרי הוא כפקידה. וממעטת על יד מעת לעת ועל יד מפקידה לפקידה, דמהו דתימא שמא תראה טפת דם כחרדל ותחפנה שכבת זרע ולא להוי כפקידה, קמשמע לן. ואם שמשה בצהרים בעדים, ובדקה אחרי כן בערב ומצאה טמאה, לא מטמאינן טהרות דמבדיקת שחרית עד תשמיש, שהרי בשעת תשמיש בדקה ומצאה טהורה. ואע״ג דבדיקה שקודם תשמיש לא חשיבא בדיקה מעלייתא, שמתוך שהיא בהולה לשמש אינה מכנסת העד לחורים ולסדקין. בדיקה בעד שלאחר תשמיש בדיקה מעלייתא היא וחשיבא כפקידה כדאמרן:
+
+Mishnah 2
+
+<b>היתה יושבת במטה ועסוקה בטהרות.</b> הא דלא תני היתה עסוקה בטהרות ופרשה וראתה, וקתני היתה יושבת במטה, לאשמועינן דמשום דיש לה וסת ודיה שעתה, המטה נמי טהורה, כדקתני וכולן טהורות, הא אם אין לה וסת, דמטמינן מעת לעת, המטה נמי טמאה, כמשכב נדה עצמה שמטמאה טומאה חמורה לטמא אדם לטמא בגדים שעליו:
+<b>אע״פ שאמרו.</b> אשה שאין לה וסת מטמאה מעת לעת:
+<b>אינה מונה.</b> ימי נדה אלא משעה שראתה:
+
+Mishnah 3
+
+<b>ארבע נשים דיין שעתן.</b> דאינן רגילות לראות דם:
+<b>אבל הלכה כרבי אליעזר.</b> והכי מסיק בגמרא דהלכה כרבי אליעזר:
+
+Mishnah 4
+
+<b>משיוודע עוברה.</b> לסוף שלשה חדשים מיום שנתעברה:
+<b>עד שתגמול.</b> עד שישלים לבנה כ״ד חודש. ואפילו מת בתוך כ״ד חודש, דיה שעתה, שהיולדת אבריה מתפרקים ואין דמה חוזר עד אחר כ״ד חודש. ומשם ואילך הרי היא ככל הנשים ומטמאה מעת לעת ומפקידה לפקידה. ואע״פ שמניקה והולכת ארבע וחמש שנים:
+<b>גמלתו או מת ר׳ מאיר אומר מטמאה מעת לעת.</b> דסבר ר׳ מאיר דם נעכר ונעשה חלב. וכשאינה מניקה, אפילו קודם כ״ד חודש חוזר הדם למקומו וחוזרת להיות רואה. ואין הלכה כרבי מאיר:
+
+Mishnah 5
+
+<b>כל שעברו עליה שלש עונות.</b> עונה בינונית היא שלשים יום. ומכיון שעברו עליה שלש עונות בינונית אחר שהגיעה סמוך לזקנתה, דיה שעתה. וסמוך לזקנתה נקרא, כל שקורים לה אימא אימא מחמת זקנתה ואינה מקפדת:
+<b>כל אשה.</b> ואפילו אינה זקנה, ועברו עליה שלש עונות ולא ראתה, דיה שעתה:
+<b>מעוברת ומניקה שעברו עליהן שלש עונות.</b> אבל לא עברו עליהן, לא. ודלא כתנא קמא דאמר מעוברת משיוודע העובר, ומניקה משנולד. ואין הלכה לא כר׳ אליעזר ולא כר׳ יוסי:
+
+Mishnah 6
+
+<b>ובמה אמרו.</b> ארבע נשים דיין שעתן:
+<b>בראיה ראשונה.</b> שראתה הבתולה, והמעוברת והמניקה, והזקנה לאחר שעברו עליה שלש עונות מחמת זקנתה:
+<b>אבל בשניה מטמאה מעת לעת.</b> שהרי חזרה לקדמותה להיות דמיה מצויין בה:
+<b>מאונס.</b> כגון דקפצה וראתה, או מחמת פחד, או שאכלה דבר המגיר דם:
+
+Mishnah 7
+
+<b>אע״פ שאמרו.</b> אשה שיש לה וסת דיה שעתה:
+<b>צריכה להיות בודקת.</b> בכל יום שחרית וערבית כשאר נשים:
+<b>חוץ מן הנדה.</b> משראתה יום אחד, טמאה שבעה, ואינה צריכה בדיקה כל שבעה, שהרי בלא ראיה היא טמאה כל שבעה:
+<b>והיושבת על דם טוהר.</b> דלמה לה בדיקה, אפילו תראה, דם טוהר הוא:
+<b>ומשמשת בעדים.</b> אע״פ שיש לה וסת, צריכה לבדוק לפני תשמיש ולאחר תשמיש. ודוקא כשהיא עסוקה בטהרות, דמגו דבעיא בדיקה לטהרות, בעיא נמי בדיקה לבעלה. אבל אשה שאינה עסוקה בטהרות, לבעלה לא בעיא בדיקה:
+<b>ובתולה שדמיה טהורים.</b> ארבע לילות לבית שמאי, ולבית הלל עד שתחיה המכה של בעילה, והיא אינה צריכה לשמש בעדים, שהרי דמה טהור, ואפילו נשתנו מראית דמיה, הואיל ושמשה, דמשום תשמיש נשתנה. אבל שחרית וערבית, צריכה בדיקה היכא דלא שמשה אחר בעילה ראשונה, שמא נשתנו מראה דמים שלה ממראה דם בעילה ראשונה. ואם נשתנו מראה דמים שלה, טמאה, שרגלים לדבר שאין זה דם בתולים:
+<b>שחרית ובין השמשות.</b> שחרית להכשיר טהרות של לילה. שאם תמצא טהורה תדע שלא ראתה בלילה, ולכשתמצא ערבית טמאה יצאו אלו מספק. וכן בין השמשות להכשיר טהרות שנתעסקה בהן ביום:
+<b>ובשעה שהיא עוברת לשמש את ביתה.</b> שמכינה עצמה לשמש עם בעלה:
+<b>רבי יהודה אומר אף בשעת עברתן מלאכול בתרומה.</b> אף לאחר שאכלו בתרומה, צריכות לבדוק עצמן, לתקן שיירי תרומות שבפניה. שאם תמצא עכשיו טהורה, כשתבדוק ערבית כמשפטה ותמצא טמאה, לא יהיה שיירי התרומה בכלל טומאה למפרע, שהרי בדקה לאחר העברתה. ואין הלכה כר"י:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כל היד המרבה לבדוק.</b> שבודקת תמיד שמא ראתה:
+<b>ובאנשים.</b> שבודק עצמו תמיד באמתו, שמא יצא ממנו קרי:
+<b>תקצץ.</b> שמתחמם ומרגיש כשממשמש באמה, ומוציא שכבת זרע לבטלה:
+<b>והסומא.</b> אינה משנה ודחויה היא. אלא היא בודקת לעצמה ומראה לחברותיה:
+<b>ושנטרפה דעתה.</b> מחמת חולי:
+<b>מתקינות אותן.</b> בודקות אותן ומטבילות אותן:
+<b>הכי גרסינן, הצנועות מתקנות להן שלישי לתקן את הבית.</b> כלומר לבדוק לפני תשמיש ולהכין עצמה לבעלה. והוא הדין לכל הנשים כדתנן בפרק קמא ובשעה שהיא עוברת לשמש את ביתה, והא דנקט צנועות, משום דצנועות עד שבודקת בו לפני תשמיש זה אין בודקות בו לפני תשמיש אחר, לפי שמטונף וכהה מראית ליבונו בבדיקה ראשונה, ושוב אין נראית בו טפה כחרדל:
+
+Mishnah 2
+
+<b>נמצא דם על שלו.</b> אפילו שהה זמן ארוך לאחר בעילה קודם קינוח, בידוע שהיה דם בשעת תשמיש:
+<b>טמאין.</b> שניהם, טומאת שבעה, כדין בועל נדה:
+<b>אותיום.</b> תיכף ואין לו דומה במשנה:
+<b>טמאים מספק.</b> שניהם טמאים שבעה ימים, ומיהו טומאת ספק היא לתלות אבל לא לשרוף:
+<b>ופטורים מן הקרבן.</b> מחטאת קבוע, אבל חייבים באשם תלוי:
+
+Mishnah 3
+
+<b>ותדיח את פניה.</b> קינוח שלמטה:
+<b>ואח״כ.</b> כלומר אם שהתה יותר משיעור זה:
+<b>מטמאה מעת לעת.</b> טהרות שנתעסקה בהן. כדין מעת לעת דאמרינן בפרק קמא:
+<b>ואינה מטמאה את בועלה.</b> טומאת שבעה, אלא טומאת ערב כדין כל נוגע בנדה:
+<b>ר׳ עקיבא אומר אף מטמאה את בועלה.</b> דסבר ר׳ עקיבא כל מעת לעת מטמאה את בועלה טומאת שבעה מספק. ואין הלכה כרבי עקיבא:
+<b>ומודים חכמים לר׳ עקיבא ברואה כתם.</b> ואע״ג דבטומאת מעת לעת אמרו חכמים שאינה מטמאה את בועלה לפי שטומאת מעת לעת אינה אלא מדרבנן, מודים הם ברואה כתם, דאע״ג דטומאת כתמים דרבנן, מטמאה את בועלה טומאת שבעה:
+
+Mishnah 4
+
+<b>כל הנשים בחזקת טהרה לבעליהן.</b> ואין צריך לשאול לה אם היא טהורה. והני מילי, כשהניחה בחזקת טהורה:
+<b>הבאין מן הדרך נשיהן להן בחזקת טהרה.</b> דסלקא דעתך אמינא הני מילי היכא דאיתיה במתא, דרמיא אנפשה ובדקה, אבל היכא דליתיה במתא, דלא רמיא אנפשה, לא, קמשמע לן:
+<b>שני עדים על כל תשמיש.</b> אחד לפניו ואחד לאחריו, ולמחר תעיין בהם:
+<b>או תשמש לאור הנר.</b> ותבדוק לאחר תשמיש עד שקנחה בו:
+<b>דיה בשני עדים כל הלילה.</b> אחד לפני תשמיש ראשון, ואחד לאחר תשמיש אחרון. ואע״ג דמשמשה ולא ידעה אי ראתה דם ביני וביני, בין לבית שמאי בין לבית הלל לא אכפת לן, דלא הוצרכו אלא לחומר טהרות:
+
+Mishnah 5
+
+<b>החדר והעליה והפרוזדור.</b> חדר מבפנים, ופרוזדור מבחוץ, שניהם זה אצל זה, חדר לצד אחוריה, ופרוזדור לפניה, ועלייה בנויה על שתיהן, ונקב יש בין עליה לפרוזדור ונקרא לול. ופעמים יורד דם מן העליה לפרוזדור דרך הלול. וכותלי רחם, למטה באמצע פרוזדור, ודרך שם דמים יוצאים:
+<b>דם החדר טמא.</b> דהיינו דם המקור:
+<b>ספיקו טמא.</b> מספק טמא טומאה ודאית:
+<b>שחזקתו מן המקור.</b> ולא אמרינן שמא מן העלייה בא, ודמי העלייה טהורים הם, אלא עשאוהו כאילו ודאי בא מן המקור. והני מילי, כשנמצא מן הלול ולפנים לצד החדר, אבל נמצא מן הלול ולחוץ, אינו טמא טומאה ודאית לשרוף, אלא ספיקו טמא לתלות, שהרי שני דמים יוצאין דרך שם, ו. מי החדר ודמי העלייה, ולא ידעינן מהי אתא:
+
+Mishnah 6
+
+<b>חמשה דמים טמאים.</b> דשתי פעמים כתיב דמיה בקרא בטומאת דמים שבאשה, (ויקרא כ׳:י״ח,) והיא גילתה את מקור דמיה, (שם י״ב) וטהרה ממקור דמיה, ומיעוט דמיה שנים, הרי ארבעה דמים. אודם, וקרן כרכום, ומימי אדמה, ומזוג. והשחור בכלל אדום הוא, והכי אמרינן בגמרא, האי שחור אדום הוא, אלא שלקה:
+<b>וכקרן כרכום.</b> כמראה זיו הכרכום. לשון כי קרן עור פניו (שמות ל״ד:כ״ט):
+<b>וכמימי אדמה.</b> כולן מפרש להן לקמן במתניתין:
+<b>וכמזוג.</b> כיין אדום המזוג במים:
+<b>כמימי תלתן.</b> מים ששורין בהן תלתן. פינקיריק״ו בלע״ז:
+<b>וכמימי בשר צלי.</b> מוחל היוצא מבשר צלוי:
+<b>ובית הלל מטהרין.</b> ושלש מחלוקות בדבר. תנא קמא דאמר חמשה דמים טמאים ותו לא, סבירא ליה דמימי תלתן ומי בשר צלי תולין, לא אוכלין ולא שורפין. ובית שמאי מטמאין, ושורפים עליהם תרומה וקדשים. ובית הלל מטהרין לגמרי. והלכה כתנא קמא, דתולין:
+<b>עקביא בן מהללאל מטמא.</b> דסבירא ליה האי ירוק כקרן כרכום הוא, אלא שלקה. וירוק דמטמא עקביא בן מהללאל, דהיינו כמראה אתרוג, ולא כמראה כרתי, שאינו נוטה לאדמימות כלל:
+<b>וחכמים מטהרים.</b> ושלש מחלוקות נמי בירוק, תנא קמא סבר תולין לא אוכלים ולא שורפים, ועקביא בן מהללאל מטמא ושורפים, וחכמים מטהרין ואוכלים. והלכה כתנא קמא:
+<b>אם אינו מטמא משום כתם.</b> להיותו חשוב מן הדמים המטמאין באשה:
+<b>מטמא משום משקה.</b> וחשוב הוא דם להכשיר הזרעים לקבל טומאה ככל שאר דם. שהוא אחד מן השבעה משקין שמכשירין את הזרעים:
+<b>לא כך ולא כך.</b> לא מטמא משום כתם, ולא מכשיר את הזרעים. והלכה כר׳ יוסי, והוא חכמים דפליגי אעקביא:
+
+Mishnah 7
+
+<b>כדם המכה.</b> כדם של שור שחוט שהוא אדום הרבה, ובתחילת הכאתה של סכין, ולא כדם של כולה שחיטה, שדם שחיטה משתנה והולך. ואית דאמרי, כדם המכה של הקזה:
+<b>כחרת.</b> כמראה הדיו שבשולי הכלי, שהוא שחור הרבה, ולא כמראה הדיו שבראש הכלי שהוא קלוש ואינו שחור כל כך. פירוש אחר, חרת אדרמינ״ט בלע״ז, שצובעין בו העורות. כמו חרתא דאושכפי [דמגילה פ״ב]:
+<b>עמוק מכן.</b> שעמוק במראה שחרורית, כלומר שחור יותר מחרת:
+<b>דיהה.</b> שנדהית מראיתו ואינו שחור כל כך. והוא הדין לכל דמים טמאים, דבכולהו עמוק מכאן טמא, דיהה מכאן טהור, חוץ מיין מזוג, דבין עמוק בין דיהה טהור:
+<b>כברור שבו.</b> שיש עלין ברורים במראה אדמדומית יותר מחבריהן. ושלש שורות של עלין יש בכרכום, ובכל שורה שלשה עלין, ואין בודקין אלא בשורה האמצעית, והעלה האמצעי שבשורה האמצעית, משובח שבכולן לבדיקה:
+<b>מבקעת בית כרם.</b> מקום ידוע בארץ ישראל ששמו בית כרם:
+<b>ומציף מים.</b> נותן מים על העפר, עד שיהיו המים צפין על גבי האדמה. ומשערין אותן עכורים, ואין משערים אותן צלולים:
+<b>וכמזוג.</b> כיצד שני חלקים מים ואחד יין מן היין השרוני. הבא מארץ השרון. מקום ידוע בארץ ישראל. פירוש אחר, יין העשוי מן הגפנים הנטועים בבקעה ובעמק. לשון חבצלת השרון. ובזמן הזה, כל מה שתראה באשה מאותו מקום, טמא, חוץ מן הלבן והירוק. ומימינו לא שמענו מי שהתיר שום מראה דם, אלא הלבן והירוק ככרתי בלבד:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המפלת.</b> אם יש עמה דם טמאה. נדה:
+<b>ואם לאו טהורה.</b> דסבר תנא קמא, אפשר לפתיחת הקבר בלא דם. ואפילו נמצא דם בתוך החתיכה, טהורה, דדם חתיכה הוא ולא דם נדה:
+<b>רבי יהודה אומר בין כך ובין כך טמאה.</b> דסבר רבי יהודה אי אפשר לפתיחת הקבר בלא דם. וכיון שהפילה חתיכה, ודאי דם היה שם אלא שאבד במיעוטו ולא נראה. ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>כמין שערה.</b> שער:
+<b>יבחושין.</b> יתושין:
+<b>תטיל למים.</b> פושרין, וישהה אותם במים הפושרים כ״ד שעות:
+<b>אם נמוחו טמאה.</b> משום נדה. דדם הוא:
+<b>אם יש עמהן דם טמאה ואם לאו טהורה.</b> מתניתין כרבנן דפליגי עליה דרבי יהודה לעיל, וסברי דאפשר לפתיחת הקבר בלא דם:
+<b>וחכמים אומרים כל שאין בו מצורת אדם אינו ולד.</b> הכל מודים בנולד גופו כצורת חיה ופניו פני אדם, שהוא חשוב ולד. גופו אדם ופניו פני חיה, הרי הוא חיה ואין זה ולד, דבתר צורת פנים אזלינן. לא נחלקו אלא במי שקצת פניו כפני אדם, וקצת כפני בהמה, ואפילו רוב פניו כפני אדם ועין אחת שבראשו בלבד כעין של בהמה, רבי מאיר אומר, כל צורת אדם צריכה, וכיון שיש לו עין כבהמה אין זה ולד. ורבנן סברי, כל שאין בו מצורת אדם כלל ואפילו מקצת צורה אין לו, אינו ולד. אבל יש בו מקצת צורה, הרי זה ולד. והלכה כחכמים:
+
+Mishnah 3
+
+<b>שפיר.</b> חתיכה של בשר. ואם יש בה צורת אדם נקרא שפיר מרוקם. ואני שמעתי שהוא כשפופרת של ביצה, לפיכך נקרא שפיר:
+<b>מלא גנינים.</b> מלא גוונים הרבה. פירוש אחר, גנינים, תולעים, שחתיכת הבשר חתוכה חתיכות דקות כעין תולעים:
+<b>אינה חוששת לולד.</b> ואינה טמאה לידה. ואם אין עמהן דם, אינה חוששת אפילו משום נדה:
+<b>תשב לזכר ולנקבה.</b> טמאה שבועים כיולדת נקבה, ואין לה דם טוהר אלא שלשים ושלשה ימים כיולדת זכר. הואיל ואינו ניכר אם זכר אם נקבה, נותנים עליו חומרי זכר וחומרי נקבה:
+
+Mishnah 4
+
+<b>סנדל.</b> חתיכת בשר עשויה כדמות לשון של שור. ומפני שיש לה צורת סנדל קורין לה סנדל. והוא רגיל לבוא עם ולד. ויש מפרשים, סנדל, שנאוי ולד [צ״ל ודל]:
+<b>שליא.</b> כמין קרום שהולד מונח בתוכה. ותחילתה כחוט של ערב. וכשהיא הולכת ורווחת, רחבה כתורמוס, וחלולה כחצוצרת. ואין שליא פחותה מטפח:
+<b>הבית טמא.</b> משום אוהל המת, דולד הוה בה ומת:
+<b>נימוק הולד.</b> ונעשה דם ונתערב בדם הלידה ובטל ברוב, ואין הבית טמא. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>תשב לזכר ולנקבה.</b> טמאה שבועים כנקבה, וימי טוהר שלה שלשים ושלשה יום בלבד כזכר:
+<b>טומטום וזכר אנדרוגינוס וזכר.</b> כגון שילדה תאומים, אחד טומטום או אנדרוגינוס, והאחד זכר ודאי:
+<b>תשב לזכר ולנקבה.</b> ולא אמרינן מדהאי זכר ודאי, האי נמי זכר:
+<b>תשב לנקבה בלבד.</b> דאפילו הוי טומטום זכר, בתר נקבות אזלינן, דכל ימי זכר בין לטומאה בין לטהרה מובלעים תוך של נקבה:
+<b>מחותו.</b> אברים אברים:
+<b>מסורס.</b> לשון הפוך הוא. כמו, סרס המקרא ודרשהו [בבא בתרא קי״ט]:
+<b>משיצא רובו הרי הוא כילוד.</b> וראשו כרובו. הלכך משיצא ראשו של מחותך, אע״פ שכל שאר הגוף בפנים, הרי הוא כילוד:
+<b>פדחתו.</b> מצחו:
+
+Mishnah 6
+
+<b>ואין ידוע מה הוא.</b> אם זכר אם נקבה:
+<b>תשב לזכר ולנקבה.</b> ימי טוהר דזכר, וימי טומאה דנקבה:
+<b>לזכר ולנקבה ולנדה.</b> כלומר, כשתראה תהא נדה, שאין לה ימי טוהר, דשמא לאו ולד הוא. וטובלת לסוף ארבעים כיולדת זכר למאן דאמר טבילה בזמנה מצוה. וטובלת יום ארוך, כגון יולדת זכר שטבלה לסוף שבעה ואינה טהורה לקודש ולמקדש עד מלאות הארבעים, צריכה טבילה אחרת לסוף הארבעים, וזאת נצרכה לטבול לסוף ארבעים יום כיולדת זכר, אע״פ שאין טבילה זו מועלת לה כלום, שהרי אינה טהורה לקודש ולמקדש עד מלאות שמונים כיולדת נקבה:
+
+Mishnah 7
+
+<b>המפלת ליום ארבעים.</b> לטבילתה:
+<b>אינה חוששת לולד.</b> שלא נגמרה יצירתו עד שיכלו כל ארבעים יום:
+<b>ולנדה.</b> כשתראה, תהא נדה, דלמא ליכא ולד ואין כאן ימי טוהר:
+<b>יום ארבעים ואחד תשב לזכר.</b> שבעה ימי טומאה. אפילו בלידה יבישתא שאינה נדה. אבל שבועים דנקבה, אינה יושבת, כדקתני טעמא שיצירת נקבה לשמונים ואחד. ואין הלכה כר׳ ישמעאל:
+<b>וחכמים אומרים כו׳</b> חכמים היינו תנא קמא, אלא משום דמסתבר טעמיה דרבי ישמעאל טפי מדתנא קמא, הדר רבי ושנאה בלשון חכמים, לאשמעינן דהלכה כסתם ראשון, ואף על פי שמחלוקת רבי ישמעאל בצדו:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בנות כותים נדות מעריסתן.</b> מקטנותן, כשהן מונחות בעריסה, גזרו בהו רבנן דליטמו משום נדה, דכתיב (ויקרא ט״ו:י״ט) ואשה כי תהיה זבה, ותניא אין לי אלא אשה שהיא גדולה. תינוקת בת יום אחד לנדה מנין, תלמוד לומר ואשה. וכותים לא דרשי אשה ואשה, וכי חזיין קטנות לא מפרשי להו, הלכך גזרו בהו רבנן דליטמו כולהו:
+<b>ומטמאין משכב התחתון כעליון.</b> תחתונו של בועל נדה טמא כעליונו של זב, מה עליונו של זב אינו מטמא אלא אוכלין ומשקין, אף תחתונו של בועל נדה אינו מטמא אלא אוכלין ומשקין. ועליונו של זב, הוא הדבר הנישא על גבי הזב נפקא לן מקרא דאינו מטמא אדם וכלים אלא אוכלים ומשקים, דכתיב (ויקרא ט״ו:י׳) והנוגע בכל אשר יהיה תחתיו יטמא, מאי תחתיו, אילימא תחתיו דזב, מכל אשר יגע במשכבו נפקא, אלא הנוגע בכל אשר יהיה הזב תחתיו יטמא, ומדלא ערבינהו ונכתוב וכל הנוגע בכל אשר יהיה תחתיו והנושא אותם יכבס בגדיו, ואפסקינהו ביטמא, מכלל דהאי יטמא לאו באדם וכלים איירי, אלא באוכלים ומשקים. וכותים שהן בועלי נדות, מטמאים משכב התחתון שלהן אוכלין ומשקין, אבל לא אדם וכלים, כעליונו של זב שגם הוא מטמא אוכלים ומשקים לא אדם וכלים. וכל הדברים הללו לא נאמרו אלא בזמן שהיו הכותים מחזיקים בתורה ומדקדקים בהרבה מצות כישראל. אבל לאחר שבדקו ומצאו להם כדמות יונה בראש הר גריזים שעובדים אותה, עשאום כנכרים גמורים לכל דבריהם, בין לענין טומאה וטהרה, בין לשאר דינים שבתורה, אין הפרש בינם לבין הנכרים כלל:
+<b>והן יושבות על כל דם.</b> כלומר, לפיכך הכותים הם בועלי נדות, לפי שהן יושבות על כל דם, דכל דם שרואה בין אדום בין ירוק יושבת עליו ימי נדות, וזו תקלה היא להם, שאם רואה דם ירוק היום מתחלת למנות מהיום שבעת ימי נדה, ואם תראה באותם ימי נדות דם אדום, אינה מונה אלא מיום ראיה ראשונה, ואותו דם טהור היה, ומראיה שניה היא צריכה למנות:
+<b>ואין חייבין עליהן.</b> הלובש או מתכסה באותן בגדים ונכנס למקדש, פטור מקרבן. או אם נגעו אותן בגדים של משכב שלהן בתרומה, תולין:
+<b>מפני שטומאתן ספק.</b> דלא ידעינן אי נדה [היא] אי לא. ובגמרא פריך אמתניתין מהא דתנן במסכת טהרות פרק ד׳ (משגה ה׳) על ששה ספיקות שורפין את התרומה, על ספק בגדי עם הארץ, כלומר על בגדי עם הארץ אם נגעו בה, נשרפת, משום שמא טמא היה, והאי כותי נמי תיפוק ליה אם נגע משכבו בתרומה, תהא נשרפת, משום דעם הארץ הוא, והוי ליה בגדי עם הארץ. ומשני, דמתניתין איירי בכותי שטבל בפנינו ועלה ודרס על בגדיו של חבר כשהוא ערום, או שלבש בגדי חבר, או שהטביל את בגדיו בפניו, באופן דבגדיו של כותי כשהן מדרס, לא נגעו בבגדיו של חבר כשדרס עליהן, ואח״כ נגעו בגדיו של חבר שדרס כותי עליהן בתרומה, לא שרפינן תרומה עליהן. דאי משום טומאת עם הארץ, הא טביל ליה. ואי משום בועל נדה, שמא לא בעל בקרוב וכבר עברו ימי טומאתו וסלקא ליה טבילה. ואם תמצא לומר בעל בקרוב, שמא לא היתה אשתו יושבת על דם טמא אלא על דם טהור, והוי ספק ספיקא, ואספק ספיקא לא שרפינן תרומה:
+
+Mishnah 2
+
+<b>פירשו ללכת בדרכי ישראל הרי הן כישראליות.</b> אבל סתמא, הרי הן ככותיות:
+<b>ר׳ יוסי אומר לעולם הן כישראל.</b> וסתמא הן כישראליות. ואין הלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>דם נכרית בית שמאי מטהרין.</b> ואע״ג דברוקה ובמימי רגליה מודו בית שמאי דרבנן גזרו עליהן להיות כזבין לכל דבריהן, אפילו הכי דמה טהור, דשיירו בה רבנן למהוי הכירא דטומאתן דרבנן, כי היכי דלא לשרפו עלייהו תרומה וקדשים:
+<b>ודם טהור של מצורעת.</b> ואע״ג דמעינות של מצורעת כגון רוקה ומימי רגליה הוו אב הטומאה כשל זב, אפילו הכי דם טוהר שלה טהור, דלאו מעין הוא, דדומיא דרוק בעינן שמתעגל ויוצא:
+<b>כרוקה וכמימי רגליה.</b> דמטמאין לחין ואין מטמאין יבשין. והך היכרא הוא דעבוד גבי דם הנכרית דמטמא מדרבנן שגזרו עליהם שיהיו כזבים לכל דבריהן, דאילו דישראלית מטמא לח ויבש, ודנכרית לח ולא יבש, כרוקה וכמימי רגליה דאין מטמאין יבשין. ודם טהור של מצורעת נמי, אע״ג דדם לאו מעין הוא, דין מעין אית ליה, דרחמנא רבייה מקרא דכתיב לזכר, לרבות מצורע למעינותיו, ולנקבה לרבות מצורעת למעינותיה, ואמרינן מעינותיה דמאי, אילימא שאר מעינותיה כגון רוקה ומימי רגליה דאתו מזב דכתיב ביה וכי ירוק הזב, ומיניה נפקי שאר מעינות, מזכר נפקא, דכיון דאתרבי מצורע למעינותיו, אתרבי מצורעת לכל מעינותיה דאיכא דכוותייהו בזכר, אלא לדמה דליתיה בזכר, וכיון דרבייה רחמנא לדמה שיהא כרוקה וכמימי רגליה, א״כ מה רוקה ומימי רגליה מטמאין לחין ואין מטמאין יבשים, אף דמה כן:
+<b>דם היולדת.</b> שעברו שבעת ימי טומאת לידה ולא טבלה:
+<b>בית שמאי אומרים כרוקה וכמימי רגליה.</b> מטמא לח ואינו מטמא יבש. ואע״ג דדם טוהר הוא, דביומי תלה רחמנא והא מלו, וליכא לטמוייה נמי משום מעין דהא אין מתעגל ויוצא, אפילו הכי רבנן גזור טומאה עליה, הואיל ולא טבלה וטמאה היא. גזירה אחר שבעה אטו תוך שבעה. ומיהו לא גזור שיטמא לח ויבש כלפני שבעה, כי היכי דלהוי ליה הכירא דלידע דטומאתו דרבנן:
+<b>ובית הלל אומרים מטמא לח ויבש.</b> דטומאתו מן התורה כל זמן שלא טבלה. דסברי בית הלל ביומי וטבילה תלה רחמנא, וכל זמן שלא טבלה, הרי דמה לאחר שבעה כלפני שבעה:
+<b>ומודים ביולדת בזוב.</b> אם בעת לדתה היתה זבה שהיא צריכה לספור שבעה נקיים קודם שתטהר, וילדה ולא ספרה, מודים בית שמאי לבית הלל שדמה טמא לח ויבש אע״פ שעברו שבעת ימי לידה לזכר ושבועים לנקבה, שדמה של זבה לעולם הוא בטומאתו מן התורה עד שתספור שבעה נקיים:
+
+Mishnah 4
+
+<b>המקשה נדה.</b> הכי קאמר, המקשה בלדתה בימי נדתה וראתה דם בהקשותה, הרי היא נדה, דלא טיהרה תורה לדם קושי אלא באחד עשר יום של ימי זיבה, אבל בימים של נדה לא טיהריה רחמנא:
+<b>קשתה.</b> מחמת ולד שלשה ימים בתוך אחד עשר יום של ימי זיבה וראתה כל שלשה ימים רצופים:
+<b>ושפתה.</b> שעמדה בשופי ובנחת מחבליה מעת לעת ברביעי:
+<b>וילדה.</b> אגלאי מלתא דדמים שראתה לא באו מחמת ולד, הלכך הרי זו יולדת בזוב. אבל אם לא שפתה סמוך ללידתה, כל דמים שראתה, מחמת ולד הוא, ורחמנא טהרינהו מזיבה, דכתיב זוב דמה, דמה מחמת עצמה ולא דמה מחמת ולד:
+<b>לילה ויום.</b> דאם שפתה בחצי יום שלישי וילדה בחצי יום רביעי דשפתה מעת לעת, אין זה שופי, אא״כ שפתה לילה ויום של אחר הלילה:
+<b>כלילי שבת ויומו.</b> והלכה כר׳ אליעזר:
+<b>ששפתה מן הצער.</b> כלומר ושפתה זו שאמרנו, אם שפתה מן הצער אע״פ שלא שפתה מן הדם, הוי שופי:
+
+Mishnah 5
+
+<b>כמה הוא קשויה.</b> דלא אתיא לידי זיבה בכל דמים שתראה:
+<b>אפילו ארבעים וחמשים יום.</b> אם לא שפתה יום אחד סמוך ללידה, לא אתיא לידי זיבה ולא הויא יולדת בזוב:
+<b>דיה חדשה.</b> דיה אם נטהר את הקושי חודש אחד, דהיינו חודש תשיעי. אבל קשתה שלשה בתוך אחד עשר ימי זיבה בחודש שמיני ואפילו קשתה והולכת כל תשיעי, הרי זו יולדת בזוב מחמת שלשה ימים של שמיני:
+<b>אין קשוי יותר משתי שבתות.</b> שאם קשתה וראתה שלשה ימים קודם שתי שבתות והיתה מקשה והולכת כל השבתות אחרי כן, הרי זו יולדת בזוב מחמת שלשה ימים שהיו קודם השתי שבתות. והלכה כר׳ יוסי ור׳ שמעון:
+
+Mishnah 6
+
+<b>המקשה בתוך שמונים של נקבה.</b> כגון ששמשה לאחר ארבעה עשר של ימי לידה ונתעברה והפילה בתוך שמונים:
+<b>כל דמים שהיא רואה טהורים.</b> דכל תוך מלאת הוי דם טהור:
+<b>ור׳ אליעזר מטמא.</b> נדה. דכיון דבקושי בא, לאו דם טוהר הוא אלא מחמת ולד שבמעיה, ומזיבה הוא דטהריה רחמנא לקשוי, ולא מנדה:
+<b>שהחמיר בדם השופי.</b> כגון שאר יולדת שרואה שלשה בשופי וילדה, הרי זו יולדת בזוב:
+<b>היקל בדם הקושי.</b> לטהרה מזיבה:
+<b>מקום שהיקל בדם השופי.</b> לטהרה מכל טומאה, כגון תוך מלאת:
+<b>אינו דין שנקל בדם הקושי.</b> לטהרו מכל טומאות ואפילו מנדה:
+<b>דיו לבא מן הדין.</b> כגון קושי של תוך מלאת שאתם למדים מקושי של עלמא, דיו להיות כנדון כקושי דעלמא, מה קושי דעלמא. טמא בנדה, אף קושי דתוך מלאת טמא בנדה:
+
+Mishnah 7
+
+<b>כל אחד עשר יום.</b> שאחר שבעת ימי נדה:
+<b>בחזקת טהרה.</b> ואינה צריכה לבדוק עצמה. דהלכה למשה מסיני שאין בין נדה לנדה פחות מאחד עשר יום:
+<b>ישבה לה ולא בדקה.</b> מתניתין חסורי מחסרא והכי קתני, בימי נדתה בעיא בדיקה. ישבה ולא בדקה, שגגה, נאנסה, הזידה ולא בדקה, טהורה:
+<b>הגיעה שעת וסתה ולא בדקה.</b> אף על פי שבדקה אחר כך ומצאה טהורה, הואיל ולא בדקה בשעת וסתה, טמאה, דאורח בזמנו בא:
+<b>במחבא.</b> מחמת לסטים או חיל שבא לעיר. ואין הלכה כר׳ מאיר:
+<b>אבל ימי הזב והזבה.</b> שבעת ימים נקיים שצריכים לספור:
+<b>ושומרת יום.</b> כגון הרואה יום אחד או שני ימים בימי זיבתה, אינה סופרת אלא יום אחד בנקיות, וטובלת לערב וטהורה לבעלה:
+<b>הרי אלו בחזקת טומאה.</b> כיון שנפתח מעינה וראתה היום, אע״ג דתוך אחד עשר היא, הויא למחר בחזקת טומאה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>יוצא דופן.</b> אשה שפתחו [מעיה] ע״י סם והוציאו העובר לחוץ ונתרפאה:
+<b>אין יושבין עליו ימי טומאה.</b> שבעה לזכר ושבועיים לנקבה:
+<b>וימי טהרה.</b> ואין לה דם טוהר:
+<b>ואין חייבין עליו קרבן.</b> של יולדת. דכתיב (ויקרא י״ב:ב׳) אשה כי תזריע וילדה, עד שתלד ממקום שמזרעת:
+<b>רבי שמעון אומר הרי זה כילוד.</b> שנאמר [שם] ואם נקבה תלד, לרבות יוצא דופן. ואין הלכה כר׳ שמעון:
+<b>כל הנשים מיטמאות.</b> בנדה משיצא הדם מן המקור והגיע לבית החיצון, ואע״ג דהעמידוהו כותלי בית הרחם ולא פירש לחוץ. דכתיב [שפ ט״ו] דם יהיה זובה בבשרה, מלמד שמטמאה אע״פ שעדיין הוא בבשרה. ובית החיצון מקרי מקום שהאבר דש בו בשעת ביאה:
+<b>אינן מטמאין עד שתצא טומאתן לחוץ.</b> דכתיב בזב [שם] איש כי יהיה זב מבשרו, עד שתצא זובו מבשרו. ובבעל קרי כתיב (שם כב) אשר תצא ממנו שכבת זרע:
+
+Mishnah 2
+
+<b>שנזדעזעו אבריו.</b> שנעקרה שכבת זרע מגופו:
+<b>אוחז באמה.</b> ואע״ג דכל האוחז באמה ומשתין כאילו מביא מבול לעולם, הכא כיון דנעקרה שכבת זרע שוב אינו חוזר ומתחמם לעקור עוד מיד באותה שעה:
+<b>ומטמאין.</b> זוב ושכבת זרע:
+<b>בכל שהן.</b> לאדם היוצא ממנו. אבל הנוגע, אינו טמא עד שיגע בכעדשה:
+
+Mishnah 3
+
+<b>מיטמאה בנדה.</b> אם ראתה דם:
+<b>בת עשרה ימים מיטמאה בזיבה.</b> אם ראתה שלשה ימים רצופים לאחר שבעה. דכל דם שרואה בתוך שבעה דם נדה הוא, הילכך אי אפשר לה ליטמא בזיבה דהיינו להיות זבה גדולה, עד עשרה ימים:
+<b>תינוק בן יום אחד מיטמא בזיבה.</b> דכתיב (שם ט״ו) איש איש כי יהיה זב, לימד על תינוק בן יומו שמיטמא בזיבה:
+<b>ומיטמא בנגעים.</b> דגבי נגעים כתיב (שם י״ג) אדם כי יהיה בעור בשרו, ותינוק בן יומו אדם הוא, דאדם כל שהוא משמע:
+<b>ומיטמא בטמא מת.</b> דכתיב (במדבר י״ט:י״ח) ועל הנפשות אשר היו שם, נפש כל שהוא:
+<b>וזוקק ליבום.</b> אם נולד יום אחד קודם מיתת אחיו. אבל נולד לאחר מיתת אחיו, אינו זוקק, דכתיב (דבריס כ״ח) כי ישבו אחים יחדיו, שהיתה להם ישיבה אחת בעולם:
+<b>ופוטר מן היבום.</b> אם נולד לאחר מיתת אביו וחיה שעה אחת ומת. אבל כל זמן שמעוברת, אינו מתירה לינשא:
+<b>ומאכיל בתרומה.</b> בת ישראל שניסת לכהן ומת, ונולד בן לאחר מיתתו, אוכלת בשבילו בו ביום שנולד, כדכתיב (ויקרא כ״ב:י״א) ויליד ביתו הם יאכלו בלחמו, ודרשינן יאכילו את אמם. אבל הניחה מעוברת, אינה אוכלת בשבילו עד שיוולד:
+<b>ופוסל מן התרומה.</b> כגון כהן שהיו לו שתי נשים, אחת גרושה שעבר ונשאה כשהיא גרושה, ואחת שאינה גרושה, ויש לו בנים משאינה גרושה, ועבדים שנפלו להן בירושה אוכלים בתרומה בשבילן, דכתיב [שם] וכהן כי יקנה נפש קנין כספו, ויש לו בן יום אחד מן הגרושה והוא חלל, ויש לו חלק בעבדים, ופוסל את כולן מן התרומה, דאין ברירה לדעת מי מהן מגיע לחלקו. ודוקא בן יום אחד דראוי לירושה. אבל כל זמן שלא נולד, אוכלים כולן, דאין זכיה לעובר:
+<b>ונוחל ומנחיל.</b> נוחל את האם. אם מתה אמו ביום שנולד, הרי הוא נוחלה. וכשמת הוא, באין אחיו מאביו ויורשים הימנו נכסי אמו. אבל עובר שבמעיה, אם מתה מעוברת אינו נוחל את אמו להנחיל לאחיו מאביו, שהרי מת הוא קודם אמו, ואין הבן יורש את אמו בקבר להנחיל לאחיו מאביו:
+<b>וההורגו חייב.</b> דכתיב (ויקרא כ״ד) ואיש כי יכה כל נפש, מכל מקום:
+<b>כחתן שלם.</b> שחייבים להתאבל עליו. והני מילי, דקים להו בגויה שכלו לו חדשיו, אבל לא קים להו שכלו לו חדשיו, אין חייבין להתאבל עליו עד שיהיה בן שלשים ואחד יום:  
+
+Mishnah 4
+
+<b>מתקדשת בביאה.</b> אם מסרה אביה לכך: 
+<b>ואם בא עליה יבם קנאה.</b> להיות אשתו לכל דבר, ויורשה ומיטמא לה וזכה בנכסי אחיו:
+<b>וחייבין עליה משום אשת איש.</b> אם קבל בה אביה קדושין מאחד, ובא עליה אחר, נהרג עליה, דביאתה ביאה:
+<b>ומטמאה את בועלה.</b> אם היא נדה. אבל פחות מכן, אע״פ שהיא מטמאה במגע, אינה מטמאה את בועלה משום בועל נדה לטומאת שבעה, אלא משום נוגע ולטומאת ערב:
+<b>תחתון.</b> של בועל נדה:
+<b>כעליונו.</b> של זב, שמטמא אוכלין ומשקין ולא אדם וכלים:
+<b>מן הפסולין.</b> כגון נכרי, ועבד, ונתין, ממזר, או חלל:
+<b>פסלה.</b> מתרומת אביה, אם היא בת כהן:
+<b>מכל העריות.</b> כגון אביה או חמיה:
+<b>והיא פטורה.</b> מפני שהיא קטנה ואינה בת עונשים:
+<b>כנותן אצבע בעין.</b> שדומע וחוזר לכמות שהיה, אף כאן חוזרת בתולה כמו שהיתה:
+
+Mishnah 5
+
+<b>שבא על יבמתו קנאה.</b> וזכה בנכסיו אחיו. ואע״פ שאין קנין לקטן, שאני הכא דמן שמיא אקנויה נהליה:
+<b>ואינו נותן גט עד שיגדיל.</b> אם בא לגרשה. דקידושי אחיו קדושין גמורים, וגירושין של זה אינן גירושין גמורין. ודוקא כשבא עליה לאחר שהגדיל, די לה בגט. אבל אם לא בא עליה לאחר שהגדיל, צריכה גט וחליצה:
+<b>ומטמא בנדה.</b> אם בא עליה בנדתה. דביאתו ביאה לכל דבר:
+<b>ופוסל.</b> כגון נכרי ועבד או חלל בן תשע שנים שבא על הכהנת, פסלה מתרומת אביה:
+<b>ואינו מאכיל.</b> אם הוא כהן ונשא ישראלית, אינו מאכילה בתרומה, לפי שאין קנינו קנין גמור. ואפילו הוא יבם דקנייה בהך ביאה כדאמרן, אפילו הכי אינו מאכילה בתרומה:
+<b>ופוסל את הבהמה.</b> אם רבעה על פי עד אחד:
+<b>ונסקלת על ידו.</b> אם יש שני עדים:
+
+Mishnah 6
+
+<b>נדריה נבדקים.</b> אם ידעה לשם מי נדרה, לשם מי הקדישה, נדרה נדר:
+<b>נדריה קיימין.</b> והוא שהביאה שתי שערות. וכן בן שלש עשרה שנה ויום אחד נדריו קיימים, דוקא כשהביא שתי שערות:
+<b>ובודקין כל שתים עשרה.</b> מהו דתימא הואיל ואמר מר שלשים יום בשנה חשובים שנה, היכא דבדקנוה שלשים יום קמאי דשתים עשרה ולא ידעה לפרש לשם מי נדרה, תו לא נבדוק, ולחזקה כקטנה, קמשמע לן:
+<b>קודם לזמן הזה.</b> קודם ראש השנה של שתים עשרה לתינוקת ושל שלש עשרה לתינוק:
+<b>אין נדריהן נדר.</b> דקטנים הן:
+
+Mishnah 7
+
+<b>פגה.</b> סמדר. כמו התאנה חנטה פגיה (שיר ב׳). כך התינוקת שאין לה סימן לא בדדין ולא בשערות:
+<b>בוחל.</b> הפרי הקרוב להתבשל. ולשון חכמים הוא, התאנים משיבחילו חייבים במעשר. כך כשיש לה סימן דדין קצת, בידוע שהביאה שתי שערות ונערה היא:
+<b>צמל.</b> לשון נוטריקון יצתה מלאה. שיש לה סימן מובהק בדדיה והיא בוגרת:
+<b>בזו ובזו.</b> אפילו כשהיא נערה, אביה זכאי בכל. דכתיב (במדבר ל׳) בנעוריה בית אביה, כל שבח נעוריה לאביה:
+
+Mishnah 8
+
+<b>איזו היא סימניה.</b> אצמל קאי:
+<b>קמט.</b> שגדלו דדיה עד שכפולים מעט על החזה ויראה כקמט:
+<b>משיטו הדדין.</b> גדולים יותר מקמט:
+<b>הפיטומת.</b> ראש הדד. כמו ניטלה פטמתו [סוכה פרק ג׳ משנה ו׳]:
+<b>על העוקץ.</b> חודו של דד שתינוק יונק. ופיטומת היינו סביבות העוקץ. וכל הסימנים הללו כשנראו באשה הרי היא בוגרת, למר כדאית ליה ולמר כדאית ליה, ושוב אין לאביה רשות בה. והלכה כדברי כולם להחמיר. הלכך אם נראה בה אחד מן הסימנים הללו, דיינינן בה דין בוגרת לחומרא. אבל לא לקולא, שאם קידשה את עצמה, צריכה גט שמא בוגרת היא. ואם אביה קידשה, צריכה נמי גט, דשמא עדיין נערה היא, עד שיהיו בה כל הסימנים הללו כולם, ואז תיחשב בוגרת בין לקולא בין לחומרא:
+
+Mishnah 9
+
+<b>והיא אילונית.</b> כלומר וצריך שייראו בה נמי סימני אילונית. שאם לא נראו בה סימני אילונית, אע״פ שהיא בת עשרים ולא הביאה שתי שערות, עדיין קטנה היא, עד שתהיה בת שלשים וחמש שנה ויום אחד. ואם לא הביאה שתי שערות אז, אע״פ שלא נראו בה סימני אילונית, הרי זו אילונית. וסימני אילונית פירשנו [ריש] פרק קמא דיבמות:
+<b>לא חולצת ולא מתיבמת.</b> ומותרת לינשא לשוק. דרחמנא פטרה, דכתיב (דברים כ״ה:ו׳) והיה הבכור אשר תלד, פרט לאילונית, שאינה יולדת:
+<b>והוא סריס.</b> כלומר שנראו בו סימני סריס. דאי לא נראו בו סימני סריס, עדיין הוא קטן, עד שיהיה בן שלשים וחמש שנה ויום אחד, דאז אפילו לא נראו בו סימני סריס, בידוע שהוא סריס, כיון שלא הביא שתי שערות. וסריס לאו בר חליצה [ויבום] הוא, דכתיב [שם] להקים לאחיו שם בישראל, והאי לאו בר הכי הוא:
+<b>ר׳ אליעזר אומר הזכר כדברי בית הלל.</b> בן עשרים, אם נראו בו סימני סריס, הרי זה סריס:
+<b>והנקבה.</b> בת שמונה עשרה, אם נראו בה סימני אילונית, הרי זו אילונית כדברי בית שמאי. ואין הלכה כרבי אליעזר:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>בא סימן התחתון.</b> שתי שערות שהוא סימן נערות:
+<b>עד שלא בא העליון.</b> סימן של דדין, והוא בוחל:
+<b>או חולצת או מתיבמת.</b> משום דגדולה היא. שהשערות סימן מובהק, ועלייהו סמכינן:
+<b>אע״פ שאי אפשר לרבנן לבוא סימן העליון בלא התחתון.</b> ומכי אתא סימן העליון, אע״ג דבדקו ולא אשכחו תחתון, מימר אמרינן סימן התחתון ודאי אתא אלא שנשר, מכל מקום לר׳ מאיר לא חולצת ולא מתיבמת. דר׳ מאיר סבירא ליה אפשר לבוא סימן עליון בלא תחתון, ואנן אתחתון סמכינן, הלכך עדיין קטנה היא ולא חולצת ולא מתיבמת. ור״מ לטעמיה דאמר קטן וקטנה לא חולצין ולא מתיבמין. קטן, שמא ימצא סריס. וקטנה, שמא תמצא אילונית:
+<b>או חולצת או מתיבמת.</b> ואפילו היא קטנה מתיבמת לרבנן, דלא חיישי למיעוטא שמא תמצא אילונית, דרוב נשים אינן אילוניות. מיהו לחליצה בעינן שתהא גדולה אפילו לרבנן, דאיש כתיב בפרשה [דברים כ״ה], ומקשינן אשה לאיש. והלכה כחכמים:
+<b>מפני שאמרו אפשר לתחתון לבוא וכו׳</b> אע״ג דתנא ליה ברישא הדר תניא זימנא אחריתי, משום דבעי למסמך ליה כיוצא בו וכו׳ דדמי ליה:
+
+Mishnah 2
+
+<b>כל כלי חרס שהוא מכניס משקה.</b> כשמניחו על המים, יש בו נקב גדול שהמים נכנסים לתוכו, כל שכן שאם נותן המים לתוכו יוצא המשקה לחוץ אבל יש נקב קטן שמוציא ואינו מכניס. ונפקא מינה להא דקיימא לן דכלי חרס שלם שניקב, אינו פסול לקדש בו מי חטאת, דהיינו לתת בתוכו מים של אפר פרה, עד שינקב נקב גדול בכונס משקה. אבל ניקב נקב קטן כמוציא משקה, לא נפיק מתורת כלי ולא מפסיל בהכי. ולעולם אין נקב קטן במוציא משקה מוציא מתורת כלי אלא הגסטרא בלבד, דהיינו שבר כלי שיחדו למלאות בו מים ולהשתמש בו, אם ניקב במוציא משקה, בטל מתורת כלי, שאין אומרים הבא גסטרא אחרת ונשים תחת גסטרא זו לקבל המשקה היוצא. אבל כלי שלם שניקב במוציא משקה, לא בטל מכלום, לפי שאדם חס עליו ואינו שוברו, ומשתמש בו, ומביא שבר כלי ומניח תחתיו לקבל המשקה היוצא ממנו. ומעתה הכי פירושא דמתניתין, כל כלי חרס הפסול למי חטאת פסול לגסטרא, ויש פסול לגסטרא וכשר למי חטאת:
+<b>כל אבר שיש בו צפורן.</b> כגון אצבע יתירה שבאצבעות היד, אם יש בה צפורן, חשובה אבר, ומטמא במגע ובמשא ובאוהל, כאבר שיש בו עצם שמטמא באוהל ואפילו אי ליכא כזית בשר, דקיי״ל האברים אין להם שיעור:
+<b>ויש שיש בו עצם.</b> ולא חשובה אבר אם יותרת היא, כיון שאין בו צפורן, ומטמאה במגע ובמשא, ואינה מטמאה באוהל כל זמן שאין בה כזית בשר. ואי לאו יתרת היא, ודאי מטמאה באוהל משום אבר, אע״ג דאין בה צפורן ואע״ג דליכא כזית בשר:
+
+Mishnah 3
+
+<b>כל המיטמא במדרס הזב.</b> כל כלי הראוי להיות אב הטומאה במדרס הזב, כגון כלי המיוחד למשכב ומושב, ראוי להיות אב הטומאה אם נגע במת או נטמא באוהל המת. ויש שהוא כלי גמור לקבל כל טומאות ונעשה אב הטומאה על ידי מת, ואינו נעשה אב הטומאה ע״י הזב במדרס, כגון אם כפה הזב סאה וישב עליה, או תרקב וישב עליה, אין אותו כלי טמא מדרס להיות נעשה אב הטומאה, אלא ראשון לטומאה במגעו של זב, דכתיב (ויקרא ט״ו) אשר ישב עליו הזב, מי שמיוחד לישיבה, יצא זה שאומרים לו עמוד ונעשה מלאכתנו. אבל אם נגע במת, נעשה אב הטומאה, שאין אומרים בטמא מת עמוד ונעשה מלאכתנו:
+
+Mishnah 4
+
+<b>כל הראוי לדון דיני נפשות.</b> כל שכן שראוי לדון דיני ממונות:
+<b>ויש שראוי לדון דיני ממונות.</b> כגון ממזר, דכשר לדיני ממונות, ופסול לדיני נפשות:
+<b>ויש שכשר להעיד ואינו כשר לדון.</b> כגון סומא באחת מעיניו. ומתניתין ר׳ מאיר היא דדריש קרא דכתיב (דברים כ״א:ה׳) ועל פיהם יהיה כל ריב וכל נגע, מקיש ריב לנגע. מה נגע שלא בסומא דכתיב (ויקרא י״ג:י״ב) לכל מראה עיני הכהן, אף ריב שלא בסומא. ואין הלכה כהאי סתמא, דחכמים פליגי עליה דר׳ מאיר ואמרי דכי היכי דאשכחן דגמר דין כשר בלילה אע״פ שאין רואים נגעים בלילה, הכי נמי סומא באחת מעיניו כשר לדון אע״פ שאינו כשר לראות נגעים:
+
+Mishnah 5
+
+<b>כל שחייב במעשרות מיטמא טומאת אוכלים.</b> דאין לך דבר חייב במעשר שאינו אוכל:
+<b>ויש שמיטמא טומאת אוכלים ואינו חייב במעשרות.</b> כגון בשר ודגים וביצים, שאינן גידולי קרקע:
+
+Mishnah 6
+
+<b>כל שחייב בפאה חייב במעשרות.</b> דגבי פאה תנן, כלל אמרו בפאה, כל שהוא אוכל ונשמר וגידולו מן הארץ ומכניסו לקיום ולקיטתו כאחת, חייב בפאה. ואילו גבי מעשר תנן, כל שהוא אוכל ונשמר וגידולו מן הארץ חייב במעשר. ומכניסו לקיום ולקיטתו כאחת לא קתני. נמצא ירק שאין מכניסו לקיום, ותאנה וכיוצא בהם שאין לקיטתם כאחת, חייבין במעשרות ופטורים מן הפאה:
+
+Mishnah 7
+
+<b>כל שחייב בראשית הגז.</b> רחלים ואילים בלבד: 
+<b>חייב במתנות.</b> הזרוע והלחיים והקיבה:
+<b>ויש שחייב במתנות.</b> שחיוב המתנות לשור ועזים וכבשים:
+
+Mishnah 8
+
+<b>ויש שיש לו שביעית ואין לו ביעור.</b> כגון הדברים ששרשם נשאר בקרקע בין בימות החמה בין בימות הגשמים, כמו הלוף שוטה והדנדנה, שקורים בערבי נענ״ע, ובלע״ז מינט״א, דכיון שאין כלין לעולם מן השדה, אין חייב לבערם מן הבית, דכתיב (ויקרא כ״ה:ז׳) ולבהמתך ולחיה אשר בארצך, כל זמן שחיה אוכלת בשדה, האכל לבהמתך מן הבית, כלה לחיה מן השדה כלה לבהמתך מן הבית, וכל הנך דלא כלו לחיה מן השדה, אין צריך לבערם מן הבית:
+
+Mishnah 9
+
+<b>קשקשת.</b> מלבוש של דג, הקבוע בו:
+<b>סנפיר.</b> כנפים שפורח בהן. וכל שיש לו קשקשת בידוע שיש לו סנפיר ואין צריך לבדוק אחריו עוד, שדג טהור הוא:
+<b>ויש שיש לו סנפיר.</b> והוא דג טמא, שאין לו קשקשת:
+<b>יש לו טלפים.</b> פרסותיו סדוקות. שאין קרנים אלא לבהמה ולחיה טהורה:
+<b>ואין לו קרנים.</b> כגון חזיר, שפרסותיו סדוקות, ואין לו קרנים:
+
+Mishnah 10
+
+<b>ויש טעון ברכה לפניו ואין טעון ברכה לאחריו.</b> כגון ציצית, ותפילין, ומזוזה, שופר, סוכה, ולולב, שמברכין עליהן עובר לעשייתן, ואין טעונין ברכה לאחריהן:
+
+Mishnah 11
+
+<b>תינוקת שהביאה שתי שערות.</b> לאחר שתים עשרה שנה ויום אחד:
+<b>וחולצת או מתיבמת.</b> אע״ג דתנא חייבת בכל מצות האמורות בתורה, איצטריך למתני חולצת או מתיבמת, דמהו דתימא איש כתיב בפרשה (דברים כ״ה), ואם לא יחפוץ האיש, הלכך קטן לא חליץ. אבל אשה דלא כתיב בפרשה אלא יבמתו, בין גדולה בין קטנה חולצת או מתיבמת, קמ״ל דאי אייתיאת שתי שערות, אין. אי לא, לא. מאי טעמא, דמקשינן אשה לאיש:
+<b>וכן התינוק שהביא שתי שערות.</b> לאחר שלש עשרה שנה ויום אחד. וקמי שתים עשרה לנקבה ושלש עשרה לזכר, אינו סימן אלא שומא: 
+<b>וראוי להיות בן סורר ומורה משיביא שתי שערות עד שיקיף זקן התחתון.</b> אבל קודם שיביא שתי שערות עונשים הוא. ולאחר שהקיף זקן התחתון, ראוי להוליד, ורחמנא אמר בן ולא הראוי להיות אב:
+<b>התחתון ולא העליון.</b> כלומר, באיזו הקפת זקן אמרו, בתחתון של מטה, ולא בעליון:
+<b>עד שירבה השחור.</b> שישחיר אותו מקום שערות הרבה. ופסק הלכה, שהבת ממאנת עד שתהא בת שתים עשרה שנה ויום אחד. ולאחר זמן זה, אם הביאה סימנים, אינה יכולה למאן. ואם לא הביאה סימנים, ממאנת והולכת ואפילו עד שתהא בת עשרים שנה ויראו בה סימני אילונית. והני מילי, כשלא בא עליה לאחר שהיו לה שתים עשרה שנה ויום אחד. אבל אם בא עליה לאחר זמן זה, שוב אינה יכולה למאן. ואע״פ שלא נראו בה סימנים, חיישינן שמא הביאה שתי שערות ונשרו:
+
+Mishnah 12
+
+<b>שתי שערות האמורות בפרה.</b> דקי״ל (פרה פרק ב׳) שתי שערות שחורות פוסלות בה:
+<b>ובנגעים.</b> שער לבן, קיי״ל בתורת כהנים מיעוט שער שתים:
+<b>והאמורות בכל מקום.</b> בתינוק ובתינוקת:
+<b>לקרוץ.</b> לאחוז מעט:
+<b>שיהו ניטלות בזוג.</b> של מספרים, והוי שיעורא רבא. והלכה כדברי כולן להחמיר, ומשנקרצת בצפורן דהוי שיעורא זוטא מכולהו, לא ממאנת שמא גדולה היא. ולענין חליצה, אינה חולצת, עד דאיכא שיעורא רבא דכולהו:
+
+Mishnah 13
+
+<b>הרואה כתם.</b> שמצאה טפת דם בחלוקה:
+<b>הרי זו מקולקלת.</b> אינה יודעת פתח נדותיה לידע מתי יתחילו אחד עשר יום שבין נדה לנדה, דהא לא ידעה אימת חזאי:
+<b>וחוששת משום זוב.</b> אם עברו עליה שלשה ימי זיבה משלבשה חלוק זה, ומצאה עליו כתם גדול שיעור שלשה גריסין ועוד, כלומר מעט יותר משלשה גריסין, מספקינן להו דילמא כל חדא וחדא בחד יומא, והויא זבה גדולה מספק, ואע״ג דבמקום אחד נמצאו:
+<b>וחכמים אומרים אין בכתמים משום זוב.</b> בגמרא מוקי מלתייהו דחכמים דהכא, כיחידאה, ואמר דרבי חנינא בן אנטיגנוס היא. ומודה ר׳ חנינא בן אנטיגנוס שאם לבשה ג׳ חלוקות לבנות בשלשה ימים בימי זיבה, חלוק ליום, ומצאה בכל אחת מהן כתם, דחוששת לזיבות ; ואין צריך לומר אם ראתה שני ימים דם מגופה, ובשלישי לבשה חלוק הבדוק לה ומצאה בו כתם, דפשיטא דחוששת לזיבות. ולא נחלק ר׳ חנינא בן אנטיגנוס דהוא חכמים דמתניתין, אלא על הלובשת חלוק אחד בשלשה ימים מימי זיבתה ולבסוף מצאה כתם גדול שיעור שלשה גריסין ועוד במקום אחד, או אפילו בשלשה מקומות, דאיהו סבר בכהאי גוונא אינה חוששת לזיבות, הואיל ולא היו הכתמים בשלשה חלוקות. ור׳ מאיר ורבנן דאפליגו עליה סברי, כשמצאה שיעור שלשה גריסין ועוד בחלוק אחד, בין במקום אחד בין בשלשה מקומות, חוששת לזיבות. ואין הלכה כר׳ חנינא בן אנטיגנוס:
+
+Mishnah 14
+
+<b>הרואה יום אחד עשר.</b> שהוא סוף ימי זיבה. ולמחר מתחילין ימי נדה:
+<b>בין השמשות.</b> ספק יום הוא והוי דם זיבה, ספק לילה ותחילת נדה:
+<b>תחלת נדה וסוף נדה.</b> בגמרא מפרש דהכי קתני, תחלת נדה וסוף זיבה. ובשביעי לנדתה, סוף נדה ותחלת זיבה. כלומר, בין השמשות של אחד עשר, אם לילה הוא, הרי ראייתה תחלת נדה. ואם יום, הרי הדם דם של סוף זיבה. ואם ראתה שני ימים קודם לכן, חוששת משום זיבה. וכן אם ראתה בשביעי לנדתה בין השמשות, מספקינן נמי, אם לילה הוא, הרי הדם דם של תחלת זיבה, ואם תראה שני ימים אחרי כן, חוששת משום זיבה. ואם יום הוא, הרי ראייתה סוף ימי נדה, ואף על פי שתראה שני ימים אח״כ אינה זבה:
+<b>יום ארבעים לזכר ויום שמונים לנקבה בין השמשות לכולן.</b> כלומר באיזו מאלו שתראה בין השמשות, ספק דם טמא ספק דם טהור. ואם תראה שני ימים אחרים חוץ מזו, הרי היא זבה מספק, ומביאה קרבן ואינו נאכל, שכל הטועות מביאות קרבן ואינו נאכל:
+<b>השוטות.</b> לטועות שאינן יודעות מתי ימי נדה וימי זיבה, קרי שוטות:
+<b>עד שאתם מתקנים את השוטות.</b> את הטועות הללו שראו בשעת הספק:
+<b>בואו ותקנו את הפקחות.</b> שרואות בשעה ודאית והן צריכות תיקון ולפרש ימי שימורן ותשמישן. כגון הנך דמייתי בברייתא, מי שרואה יום אחד טמא ויום אחד טהור כל ימיה, ותמיד היא רואה ביום ולא בלילה, משמשת שמיני ליום שראתה בו ראיה ראשונה, שהרי טהורה היא, שהרי בשבעה לערב טבלה ולא תראה עד תשיעי, הלכך, משמשת שמיני שלם לילה ויום, ולילה שלאחריו שהוא נגהי תשיעי. ומשמשת ארבעה לילות מתוך שמונה עשר יום לראיה ראשונה, שהרי אשה זו לא תהא זבה לעולם, שאינה רואה שלשה רצופים. וכשהיא רואה תשיעי, תהא שומרת עשירי ותשמש בלילה. ותראה באחד עשר. ותשמור שנים עשר ותשמש בלילה. הרי שנים. ותראה בשלשה עשר, ותשמור ארבעה עשר ותשמש בלילה, הרי שלשה. ותראה חמשה עשר, ותשמור ששה עשר ותשמש בערב, הרי ארבעה. ובשבעה עשר תראה, ותשמור שמונה עשר. הרי כלו שמונה עשר ולא שמשה אלא ארבעה לילות. לבד שמיני ולילו. ותשמיש אחרון אינו בתוך שמונה עשר. ולמחר בתשעה עשר כשתראה, תהא תחילת נדה, שהרי שלמו אחד עשר שבין נדה לנדה, וחוזרת למנינה שאמרנו. והכי איכא טובא שצריכות תיקון לימי תשמישן. וכולהו מייתי לה בברייתא בגמרא בפרקין:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>דם הנדה.</b> מטמאין לחין. דכתיב (ויקרא ט״ו:ל״ג) והדוה בנדתה, מה שזב ממנה טמא כמותה, ובשעה שזב לח הוא:
+<b>ומטמאים יבשים.</b> דכתיב [שם] דם יהיה זובה, בהוייתו יהא, ואע״פ שנתייבש:
+<b>ובשר המת.</b> מטמא יבש, דכתיב (במדבר י״ב) או בעצם אדם, אדם דומיא דעצם, מה עצם יבש אף בשר יבש:
+<b>והניע.</b> רוק רך שיוצא ע״י נענוע. ואני שמעתי, ליחה היורדת מן החוטם. וממעינות הזב הן והוו אב הטומאה:
+<b>והשרץ.</b> דכתיב (ויקרא י״א) הנוגע בהם במותם, כעין מותם, דהיינו כשהם לחים כמו שהיו בעת מותם. אבל כל זמן שהשדרה קיימת והעצמות מחוברות בשדרה, הואיל וצורתו ניכרת, כלח הוא נחשב:
+<b>והנבלה.</b> דכתיב [שם] כי ימות, כעין מיתה:
+<b>והשכבת זרע.</b> שצריך שיהא ראוי להזריע:
+<b>מטמאין לחין ואין מטמאין יבשין.</b> הזוב מטמא לח ולא יבש, דכתיב (שם ט״ו) רר בשרו את זובו, כמין ריר שהוא לח. כמו ויורד רירו על זקנו (שמואל א כ״א:י״ד):
+<b>והניע והרוק.</b> דכתיב (ויקרא טו) וכי ירוק, ובעת שירוק לח הוא: 
+<b>וכמה היא שרייתן.</b> דנימא אי הדרא בכי האי שיעורא לחין הן:
+<b>בפורשים מעת לעת.</b> אבל אי צריכי טפי מים חמים, או יותר מזמן מעת לעת, יבשין הן:
+<b>ר׳ יוסי אומר בשר המת יבש, טהור מלטמא בכזית.</b> אבל מטמא טומאת רקב כמלוא תרווד. ואין הלכה כר, יוסי:
+
+Mishnah 2
+
+<b>מטמא למפרע.</b> כל טהרות שנמצאו במבוי. דמבוי רשות היחיד הוא לענין טומאה, וספיקו טמא:
+<b>או עד שעת כיבוד.</b> מפני שחזקת בני ישראל בודקין מבואותיהן בשעת כיבודיהן, ואם היה שם שרץ היה רואה אותו:
+<b>וכן כתם שנמצא בחלוק מטמא למפרע.</b> כל טהרות שעשתה האשה מיום כבוס. אבל אותן של קודם כיבוס, לא, מפני שחזקת בנות ישראל בודקות חלוקיהם בשעת כיבוסיהן:
+<b>היבש מטמא למפרע.</b> עד שעת כיבוד. דאיכא למימר לאחר כיבוד מיד נפל:
+<b>אבל הלח אינו מטמא למפרע.</b> אלא עד שעה שנוכל לומר אם נפל באותו יום עדיין יכול להיות עכשיו לח. אבל עד שעת הכיבוד לזמן מרובה, לא, דהא לח הוא, ואי מההיא שעתה נפל, הוה מתעביד יבש. ודוקא בשרץ הוא דפליג ר׳ שמעון בין לח ליבש. אבל בכתם, אפילו לח מטמא למפרע עד שעת כיבוס, דאימר יבש היה ומיא הוא דנפל עליה. אבל בשרץ ליכא למימר הכי, דאי איתא דמים נפול עליה, אמרטוטי אמרטוט. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>הבאים מרקם.</b> שהן נכרים ודמן טהור. ואע״ג דרבנן גזרו על הנכרים שיהיו כזבים לכל דבריהם, על כתמיהם לא גזרו:
+<b>מרקם.</b> בין קדש ובין שור, מתרגמינן בין רקם ובין חגרא:
+<b>שהן גרים.</b> ודמן טמא:
+<b>וטועים.</b> כלומר, לא צניעי כולי האי, ואין מצניעים את כתמיהן, הלכך חיישינן שמא כתמים של אשה נדה הן:
+<b>הבאים מבין הגויים טהורים.</b> דלא גזרו רבנן על כתמיהן, כיון דדמן ודאי טהור מן התורה:
+<b>מבין ישראל ומבין הכותים ר׳ מאיר מטמא.</b> מתניתין חסורי מחסרא והכי קתני, מבין ישראל ומבין הכותים, טמאים, דכותים גרי אמת הן ודמן טמא. כתמים הנמצאים בערי ישראל דהיינו במקום גלוי, טהורים, דלא נחשדו על כתמיהן ואצנועי מצנעי להו. הנמצאין בערי כותים, ר׳ מאיר מטמא, דכותים נחשדו על כתמיהן. וחכמים מטהרים, שלא נחשדו על כתמיהן ומצנעי להו, ותלינן להאי כתם בדם חיה או בהמה, דאילו דם אשה נדה, לא היה נמצא במקום גלוי, דאינהו נמי מצנעו להו כישראל. וכבר נפסקה ההלכה דבזמן הזה גזרו על כותים להיות כנכרים לכל דבריהם, וכתמיהן טהורים ככתמי הנכרים:
+
+Mishnah 4
+
+<b>בכל מקום.</b> במקום ישראל:
+<b>טהורים.</b> שחזקתן אינן מדם נדה, דאצנועי מצנעי להו:
+<b>בית הטומאות.</b> חדר שהנשים משתמשות בו בימי נדותן:
+<b>קוברין שם.</b> לפי שעה, כדי שיסלקו אותן לאחר זמן. ולפי שאין אנו יודעין אם הסירו אותן אם לאו, מטמאים באוהל:
+
+Mishnah 5
+
+<b>נאמנים לומר קברנו.</b> דטומאת מת מידי דאורייתא היא. וכגון שכהן כותי עומד שם ותרומה בידו ואוכלה, דליכא למיחש שמא תרומה טמאה היא. ובלאו הכי אין נאמנין, דלית להו לפני עור לא תתן מכשול, ולא אכפת להם אם אנו חוטאין על פיהם:
+<b>אם בכרה.</b> והוא שראינוהו עובד וגוזז בו. דאי לאו דידע דלאו בכור הוא, לא עבר אדאורייתא, דכתיב (דברים ט״ו:י״ט) לא תעבוד בבכור שורך ולא תגוז בכור צאנך:
+<b>נאמנים על ציון קברות.</b> לציין. מקום הקבר. וסומכין עליהן. ואע״ג דמדרבנן הוא, כיון דכתיבא, זהירין ביה. דכתיב (יחזקאל ל״ט:ט״ו) וראה עצם אדם ובנה אצלו ציון:
+<b>לא על הסככות.</b> אילן המיסך על הארץ וענפיו מובדלים וידוע ודאי שיש קבר תחת אחת האהלות ואין ידוע איזה הוא, ובא כותי והעיד על אחד שזה טהור, אינו נאמן, לפי שאינו חש על הספק:
+<b>ולא על הפרעות.</b> אבנים גדולות בולטות מן הגדר, וקבר תחת אחת מהן ואין אנו יודעים תחת איזו מהן, ובא כותי והעיד על מקצתן שהן טהורות:
+<b>אינו נאמן.</b> משום דלספיקא לא חייש:
+<b>בית הפרס.</b> שדה שנחרש בה קבר. וכל מאה אמה של סביבות הקבר אוקמינהו רבנן בחזקת טומאה, שמא גלגלה המחרישה והוליכה עצם כשעורה מן המת. ופרס, לשון דבר פרוס ושבור, שעצמות של מת נפרסו שם. ומפי אחרים שמעתי, על שם שפרסות בני אדם נמנעים ללכת שם מפני הטומאה:
+<b>זה הכלל.</b> לאתויי תחומים ויין נסך. שאין כותי נאמן לומר עד כאן תחום שבת, דתחומין דרבנן, וכותים לא סבירא להו. וכן אין נאמנים על יין נסך, לפי שאין נזהרים ממגע נכרי. וכל הדברים הללו לא נאמרו אלא בדורות הראשונים, אבל בזמן הזה, הן כנכרים לכל דבריהם:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>הרואה כתם.</b> כנגד בית התורפה. בית הערוה:
+<b>טמאה.</b> דאיכא למימר, דם מאותו מקום נפל:
+<b>על עקבה.</b> זמנין דמתרמי ונגע באותו מקום:
+<b>ועל ראש גודלה.</b> דבהדי דפסעה מתרמי גודל שברגלה להיות תחת אותו מקום ודם נוטף עליו:
+<b>על שוקה ועל פרסותיה מבפנים טמאה.</b> כשאדם עומד ומחבר רגליו ושוקיו זו בזו, כל מה שמחובר מהם זו עם זו, קרוי לפנים:
+<b>מבחוץ.</b> מכאן ומכאן:
+<b>ועל הצדדין.</b> אחורי השוק כל גובהן כנגד העקב, ולפניו כל גובהן כנגד הרגל, קרויים צדדים:
+<b>מן החגור ולמטה.</b> כנגד בית התורפה הוא:
+<b>אם מגיע כנגד בית התורפה.</b> כגון שנמצא בראש בית ידה סמוך ליד, שפעמים שפושטתן מזרוע ונופל כנגד מטה:
+<b>ואם לאו.</b> שלא כנגד בית התורפה, כגון שנמצא סמוך לכתפות:
+<b>שהוא חוזר.</b> פעמים שראש החלוק נהפך כנגד פניה של מטה:
+<b>וכן בפוליון.</b> מטפחת שהיא מתכסה בו:
+
+Mishnah 2
+
+<b>ותולה.</b> הכתם שמצאה:
+<b>בכל דבר שהיא יכולה לתלות.</b> לומר שלא ממנה היה:
+<b>מאכולת.</b> כינה:
+<b>עד כמה הוא תולה.</b> בדם מאכולת:
+<b>עד כגריס.</b> אבל טפי מהכי אין דם מאכולת כל כך גדול. ובהכי מיהא תליא ואף על פי שלא ידעה שהרגה. ור׳ חנינא פליג אתנא קמא דאמר הרגה אין, לא הרגה לא. ואין הלכה כר׳ חנינא בן אנטיגנוס:
+<b>ותולה בבנה ובבעלה.</b> השוכבים אצלה אם יש בהן מכה, לומר שכתם זה מהן היה:
+<b>ואם יש בה מכה.</b> שהעלתה קרום:
+<b>והיא יכולה להתגלע.</b> להגלות. מלשון לפני התגלע הריב (משלי י״ז:י״ד). כלומר, שיסיר הקרום ויקלף ותתגלה המכה ויצא ממנה דם, תולה בה:
+
+Mishnah 3
+
+<b>דם ולא כתם.</b> וחכמים הוא דגזור על הכתמים, לפיכך הולכים בהם להקל:
+
+Mishnah 4
+
+<b>עד שהוא נתון תחת הכר.</b> הבגד שמקנחת בו את עצמה בשעת תשמיש, קרוי עד:
+<b>דם עגול טהור.</b> דדם מאכולת הוא:
+<b>משוך טמא.</b> ואם טפה משוכה היא, טמאה, שחזקתה שהיא ממנה, ובעת שקנחה עצמה נתלה זה הדם בעד:
+<b>דברי ר׳ אליעזר בר ר׳ צדוק.</b> וכן הלכה:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>האשה שהיא עושה צרכיה.</b> משתנת מים:
+<b>אם עומדת טמאה.</b> דאמרינן מי רגלים הדור למקור ואתא דם מן המקור בהדייהו:
+<b>יושבת טהורה.</b> בגמרא מוקמינן לה ביושבת על שפת הספל ומקלחת מי רגלים לתוכו בחוזק. וכשהיא מקלחת בחוזק, אין דרך דם המקור לצאת עם מי רגלים. ואי לבתר דתמו מיא בא דם זה מן המקור, לא היה הדם נמצא בתוך הספל אלא על שפת הספל, שדם הבא מן המקור, שותת ויורד ואינו מקלח. ודם זה שנמצא בתוך הספל, על כרחך ממקום מי רגלים בא ומכה יש בה שם, ולא מן המקור. ובעומדת על שפת הספל ומקלחת בתוך הספל, לא היה אפשר להעמידה, דעומדת אי אפשר לה לקלח, ולהכי איצטריך תנא למנקט יושבת:
+<b>רבי יוסי אומר בין כך ובין כך טהורה.</b> והלכה כרבי יוסי:
+
+Mishnah 2
+
+<b>שעשו צרכיהן.</b> הטילו מי רגלים:
+<b>רבי יוסי מטהר.</b> דהא אפילו באשה גרידתא דליכא אלא חדא ספיקא, ספק בא מן המקור, ספק בא ממקום מי רגלים, מטהר רבי יוסי לעיל, וכל שכן הכא דדילמא מאיש אתי. ולא הדר תנא הכא רבי יוסי מטהר, אלא לאשמועינן ממשנה יתירתא דאפילו לכתחילה מטהר ר׳ יוסי לאשה שעושה צרכיה וראתה דם, שתתעסק בטהרות. דלא תימא דוקא דיעבד מטהר ר׳ יוסי טהרות שנתעסקה בהן, אבל לכתחילה לא אמרינן לה שתתעסק, קמשמע לן:
+<b>ור׳ שמעון מטמא.</b> אפילו הכא דאיכא ספק ספיקא, כדקתני טעמא:
+<b>שחזקת דמים מן האשה.</b> ולעיל פסקינן הלכה כר׳ יוסי דמטהר ואפילו בחד ספיקא, כל שכן הכא דאיכא תרתי:
+
+Mishnah 3
+
+<b>השאילה חלוקה.</b> ואח״כ לבשתה היא ומצאה עליו כתם:
+<b>לנכרית או לנדה.</b> לנכרית שהיא רואה דם, שהיא גדולה וידענו בה שכבר ראתה, דומיא דנדה:
+<b>הרי זו תולה בה.</b> וטהורה. דכיון דנדה היא, לא מקלקלה לה מידי. ונכרית נמי טמאה ותליא בה. אבל ישראלית טהורה ששאלה חלוק מחברתה טהורה, ואחר כך לבשתו חברתה, שתיהן טמאות, כדקתני שלש נשים וכו׳, דכיון דאי תליא בה, מקלקלא לה, מאי חזית דמקלקלת להך טפי מהך:
+<b>של אבן.</b> דאינו מקבל טומאה. וספסל דרישא [איירי] בכלי עץ דראוי ליטמא במושב הזב והנדה:
+<b>אינו מקבל כתמים.</b> כלומר לא גזרו על כתמים הנמצאים בו. וטעמא דר׳ נחמיה, דכתיב (ישעיה גש׳) ונקתה לארץ תשב, כיון שישבה לארץ שאינה מקבלת טומאה, נקתה. והוא הדין לכל דבר שאינו מקבל טומאה. וכן אם ישבה על גבי כלי חרס, שאין מקבל טומאה מגבו, או על גבי מטלניות של בגד שאין בהן שלש על שלש שאינן מקבלין טומאה, בכל אלו לא גזרו על כתמים הנמצאים בהם. והלכה כר׳ נחמיה:
+
+Mishnah 4
+
+<b>ותולות זו בזו.</b> שאם היתה האחת מעוברת, תולה הדם בשאינה מעוברת, והיא טהורה:
+<b>ואם לא היו ראויות.</b> כגון שהיו כולן מעוברות או כולן מניקות, כולן טמאות כאילו ראויות לראות, דמכל מקום דם מבינייהו נפק:
+
+Mishnah 5
+
+<b>תחת הפנימית.</b> אותה של צד הקיר קרויה פנימית, וחיצונה קרויה אותה של צד דרך עליית המטה. והא דמפליג תנא הכא בין כשנמצא תחת הפנימית לנמצא תחת החיצונה, ולעיל קתני ונמצא דם תחת אחת מהן כולן טמאות, ולא מפליג בין נמצא תחת פנימית לנמצא תחת חיצונה, מפרש בגמרא דלעיל איירי כשהן תכופות ודבוקות יחד, הילכך איכא לספוקי בחיצונה אפילו כשנמצא הדם תחת הפנימית:
+<b>אימתי.</b> אמרו נמצא תחת החיצונה פנימית טהורה:
+<b>בזמן שעברו דרך מרגלות המטה.</b> דלא עברה פנימית על מקום מציאת הדם:
+<b>אבל עברו שלשתן דרך עליה.</b> שהן דורסות ועוברות על החיצונה:
+<b>כולן טמאות.</b> ואפילו פנימית, דשמא כשעברה פנימית דרך שם נפל ממנה:
+<b>לגל טמא.</b> שהיה שם כזית מן המת:
+<b>עד שמגיע לסלע או לבתולה.</b> קרקע בתולה. ואם לא מצא, הגל טהור, דאימור בא עורב ונטל את הטומאה. אבל הכא כשבדקו שלשתן ומצאו טהורות, מודו רבנן לר׳ מאיר דכולן טמאות, דהאי דם מהיכא אתא, על כרחך מחדא מנייהו הוא. והלכה כחכמים:
+
+Mishnah 6
+
+<b>שבעה סממנין מעבירין על הכתם.</b> שאין הדם בטל עד שיעביר כולן עליו:
+<b>רוק תפל ומי גריסין.</b> מפרש לקמן במתניתין:
+<b>נתר.</b> אלו״ם בלע״ז. ומין קרקע הוא ומזהיר. ובערבי קורין לו שי״ב:
+<b>בורית.</b> מין צמח הוא שמנקה ומטהר:
+<b>קמוניא.</b> עשב שמיבשים אותו וטוחנים אותו ומנקין בעפרו את הידיס להעביר את הזוהמא. ובלשון גמרא קרוי שלוף דוץ:
+<b>אשלג.</b> לא אתפרש לי:
+<b>הטבילו.</b> לבגד שיש בו כתם קודם שהעביר עליו הסממנים הללו:
+<b>הרי זה צבע.</b> דאי הוה דם הוה עבר:
+<b>שדיהה.</b> נשתנה מאדמומיתו:
+
+Mishnah 7
+
+<b>שלא טעם כלום מבערב.</b> כל אותה הלילה, והיינו תפל בלא טעם. והוא שישן מחצות אחרון של לילה עד הבוקר. ועד שלש שעות ביום נקרא רוק תפל לענין זה. ואם השכים בבוקר ושנה פרקו, לא הוי רוק תפל:
+<b>לעיסת גריסין של פול חלוקת נפש.</b> שנחלק האוכל מן הקליפה. לועסה לגריסת הפול ומעבירו על הכתם:
+<b>שהחמיצו.</b> שהסריחו. וכמה חימוצן, כל ששהו שלשה ימים:
+<b>וצריך לכסכס.</b> לשפשף שלש פעמים לכל סם וסם, כדרך כיבוס בגדים שכופל צד עם צדו ומשפשף:
+<b>כסדרן.</b> ששנויים כאן:
+<b>לא עשה ולא כלום.</b> לא לבדוק ולא לבטל:
+
+Mishnah 8
+
+<b>כל אשה שיש לה וסת דיה שעתה.</b> לעיל בפרק קמא תנינא לה, והתם מיירי בוסתות דיומי כגון מט״ו יום לט״ו יום, או מחודש לחודש, והכא מיירי בוסתות דבגופה, שכל זמן שייראו בה סימנים הללו רגילה לראות בהן, אבל אין לה זמן קבוע לראות:
+<b>מפהקת.</b> יש מפרשים, פותחת פיה בכל כוחה. אלחר״י בלע״ז. ויש מפרשים, פושטת זרועותיה וגופה. אשטרנ״י קלא״ר בלע״ז:
+<b>בפי כרסה.</b> נגד טבורה:
+<b>שפולי מעיה.</b> בית הרחם:
+<b>ושופעת.</b> מפרש בגמרא ששופעת דם טמא מתוך דם טהור, כגון שהיא רגילה לראות דם טהור תחילה, דהיינו דם שאינו מחמשה דמים טמאין, ואח״כ דם טמא. והאי נמי הוי וסת. וכל שעה שתראה דם טמא אחר דם טהור, דיה שעתה:
+<b>צמרמורת.</b> לשון סמר מפחדך בשרי (תהילים קי״ט:ק״כ). אריצמינ״ט בלע״ז:
+<b>אוחזין אותה.</b> כך למודה להיות בכל עת שהיא רואה:
+<b>וכן כיוצא בהן.</b> משאר סימנים שהנשים הרואות דם למודות להיות בכך. כגון שראשה כבד עליה, או אוחזה רתת ורעד, או כאב לב, וכיוצא בזה, אם קבעה לה שלש פעמים הרי זה וסת:
+
+Mishnah 9
+
+<b>למודה להיות רואה בתחלת הוסתות שבגופה.</b> כגון בתחלת העטושים והפיהוקין וכיוצא בהן:
+<b>אף ימים ושעות וסתות.</b> שעות נמי וסתות נינהו, ובתר דידהו אזלינן. שאם היתה רגילה לראות מעשרים יום לעשרים יום ומשש שעות לשש שעות, מותרות לשמש ביום עשרים עד שש שעות, וחוששת בשעה ששית לבד. עברה שעה ששית ולא ראתה, מותרת לשמש כל היום כולו:
+<b>היתה למודה להיות רואה עם הנץ החמה.</b> סיומא דמלתא דרבי יוסי היא:
+<b>אינה אסורה אלא עם הנץ החמה.</b> וכל הלילה משמשת. ואם עבר הנץ החמה ולא ראתה, משמשת כל היום. דדוקא שעת הוסתות חוששת, ותו לא:
+<b>רבי יהודה אומר כל היום שלה.</b> כלומר מותרת לשמש כל היום, משעבר הנץ החמה ולא ראתה. אבל כל הלילה שלפני הנץ החמה של וסתה, אסורה לשמש. ועם הנץ החמה דקתני, היינו דרגילה למחזי בסוף ליליא מקמי דלמטי תחלת יממא, ואנן אסרינן לה כל עונת וסתה. נמצאת אסורה כל הלילה שהיא עונת וסתה. והלכה כרבי יהודה:
+
+Mishnah 10
+
+<b>ואינה מיטהרת מן הוסת שפסק ממנה, שלא לחוש לו:</b>
+
+Mishnah 11
+
+<b>יש גפן שיינה אדום ויש גפן שיינה שחור.</b> כך יש אשה שדם שלה אדום, ויש שדם שלה שחור:
+<b>כל גפן יש בה יין.</b> כל אשה יש לה דם נדה ודם בתולים:
+<b>ושאין בה הרי זה דורקטי.</b> דור קטוע. כלומר קטוע בנים, עקרה שאינה יולדת:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>תינוקת.</b> נותנין לה ארבעה לילות. ואפילו רואה, אמרינן דם בתולים הוא וטהור:
+<b>עד שתחיה המכה.</b> שתתרפא המכה של בעילה. וכל זמן שהדם שותת ממנה כשהיא עומדת, וכשהיא יושבת אינו שותת, או ששותת כשהיא יושבת על גבי דבר קשה, וכשיושבת על גבי דבר רך כגון על גבי כרים וכסתות אינו שותת, בידוע שלא חיתה המכה, ומחמת המכה של בתולים בא הדם. אבל אם הדם שותת בין כשהיא עומדת בין כשהיא יושבת ובין כשיושבת על דבר רך ובין כשיושבת על דבר קשה, אין זה דם מכה אלא דם נדה:
+<b>הגיע זמנה לראות.</b> ולא ראתה, ונישאת:
+<b>עד מוצאי שבת ארבעה לילות.</b> שהרי היא נישאת ברביעי. דבתולה נישאת ליום רביעי ונבעלת ליל חמישי:
+<b>בעילת מצוה.</b> בעילה ראשונה:
+<b>כל הלילה כולה.</b> ואפילו בועל בעילות הרבה. וכל הדברים הללו, בדורות הראשונים בלבד, אבל אחר שפשטה החומרא שהחמירו בנות ישראל על עצמן שאפילו רואות דם טפה כחרדל יושבות עליה שבעה נקיים, כל הנושא בתולה אפילו קטנה שלא הגיע זמנה לראות ולא ראתה מעולם, לאחר שבעל בעילת מצוה אין מותר לו לבוא עליה עד שתספור שבעה נקיים אחר שיפסוק הדם, כדין שאר נשים שרואות דם:
+
+Mishnah 2
+
+<b>לא הפרישה.</b> לא בדקה עצמה להפריש בטהרה:
+<b>ולאחר ימים.</b> לאחר שטבלה בליל שמיני:
+<b>הרי זו בחזקת טהרה.</b> בימים שבין טבילתה למציאת טומאה. וטהרותיה שנגעה בהן טהורות, דאימור השתא הוא דחזאת:
+<b>ומטמאה מעת לעת.</b> ארישא קאי, דקתני ולאחר ימים בדקה ומצאה טמאה הרי היא בחזקת טהרה, אבל מטמאה מעת לעת של ראיה זו או מפקידה לפקידה:
+<b>אפילו בשניה לנדתה.</b> בדקה שחרית ומצאה טהורה, ובין השמשות לא הפרישה, ולבסוף שבעה טבלה, ולאחר ימים בדקה ומצאה טמאה, הרי זו עד עכשיו בחזקת טהרה. ושלש מחלוקות בדבר, לתנא קמא בדיקת שחרית דשביעי הוא דמטהרתה, אבל שני לנדתה, לא. ולר׳ יהודה אפילו בדיקת שחרית דשביעי לא מטהרה עד שתפרוש בין השמשות. ולרבנן אפילו בשני, דכיון דפסק פסק. ודוקא בשני הוא דמטהרי רבנן, אבל בראשון מצאה טהור ושוב לא בדקה, וטבלה בליל שמיני, ועשתה טהרות, ואחר כך מצאה טמא, לא מטהרי רבנן, לפי שביום ראשון הוחזקה מעין פתוח. ומשום הכי קתני ואפילו בשניה לנדתה דוקא, אבל ראשון לא. והלכה כחכמים:
+
+Mishnah 3
+
+<b>הזב והזבה.</b> שצריכין לספור שבעה נקיים, ופסקו מראייתן והתחילו לספור, ובדקו יום ראשון ושביעי כו׳:
+<b>אין להם אלא יום ראשון ושביעי בלבד.</b> וצריכין לספור עוד חמשה. ימים נקיים, כדי להשלים לשבעה:
+<b>ר׳ עקיבא אומר אין להם אלא שביעי.</b> שמא ראו בינתיים וסתרו ספירתן הראשונה. והלכה כר׳ אליעזר:
+
+Mishnah 4
+
+<b>מטמאין במשא.</b> בגמרא פריך, אטו כל מת מי לא מטמא במשא. אלא מאי במשא, באבן מסמא. כלומר אבן גדולה וכבדה שאינה מיטלטלת. ואם היא מונחת על גבי כלים ומת נתון עליה אין זה משא, הואיל ואינה ראויה להטלטל עמו, ושאר מתים לא מטמו, והני מטמו מדרבנן, הואיל ומחיים מטמו באבן מסמא מדאורייתא שהרי מטמאים מושב כל שתחתיהן, גזור (בהו רבנן לאחר מיתה) שמא יתעלפו ודומה למת, ואי אמרת זב מת אינו מטמא, בזב חי שנתעלף אתי לטהורי:
+<b>עד שימוק הבשר.</b> דמהשתא הוי מת ודאי:
+<b>נכרי שמת.</b> אע״ג דמחיים הרי הוא כזב לכל דבריו ומטמא באבן מסמא, משמת, טהור מלטמא באבן מסמא, הואיל וטומאת זיבה שעליו מחיים אינה אלא מדברי סופרים:
+<b>כל הנשים.</b> מחזקינן להו כנדות, ומטבילין כלים שהיו עליהן סמוך ליציאת נשמה אע״פ שלא נגעו בהן לאחר מיתה. לפי שבראשונה היו מטבילין כלים על גבי נדות מתות, והיו נדות חיות מתביישות, שאפילו במיתתן הן משונות משאר נשים, התקינו שיהיו מטבילין על גבי כל הנשים, מפני כבודן של נדות חיות:
+<b>ובית הלל אומרים אין נדה אלא שמתה נדה.</b> דלית להו לבית הלל האי תקנתא:
+
+Mishnah 5
+
+<b>מטמאה משום כתם</b> של נדה, במשהו דאי משום טומאת מת, לא מטמאה אלא ברביעית: 
+<b>ומטמאה באוהל.</b> אם כל הרביעית יחד:
+<b>שמטמא משום כתם.</b> במשהו. שנעקר מחיים. ואין הלכה לא כרבי יהודה ולא כרבי יוסי. הלכך, לא שנא יושבת על משבר ולא שנא שאר מתות, כולהו מטמאות משום כתם, ומטמאות באוהל:  
+
+Mishnah 6
+
+<b>מערה למים לפסח.</b> מכלי אל כלי לרחוץ בם את בשר הפסח. אבל במים אינה נוגעת, שהיא טבולת יום, שטבלה לסוף שבועים ואין לה הערב שמש עד יום שמונים שהוא תיכף להבאת כפרתה, והכתוב עשאה טבולת יום, דכתיב (ויקרא י״ב:ד׳) בכל קודש לא תגע, וקיי״ל בכל קודש, לרבות את התרומה, וטבול יום, שני הוא. וכשהיא מערה, אינה נוגעת במים אלא בכלי, ושני אינו מטמא כלי. אבל במים לא תגע, הואיל והם עשויין לרחוץ בהם את הפסח, דחולין שנעשו על טהרת הקודש כקודש דמי:
+<b>חזרו לומר הרי היא כמגע טמא מת.</b> טבול יום דינו כנוגע בטמא מת, שהוא ראשון, דוקא לקדשים, אבל לחולין, לא הוי טבול יום כנוגע בטמא מת להיות ראשון, אלא שני, הלכך יכולה היא ליגע אפילו במים, שהמים חולין הן, וטבול יום, שני הוא, ואין שני עושה שלישי בחולין. ואף על פי שהמים הללו נעשים על טהרת הקודש שהרי לרחיצת פסח עשויות, לא מהני שני בהו, דחולין שנעשו על טהרת הקודש לאו כקודש דמו:
+<b>בית שמאי אומרים אף כטמא מת.</b> שהוא אב הטומאה ועושה מגעו ראשון. כך מגעו של טבול יום, ראשון הוא:
+
+Mishnah 7
+
+<b>ומודים שאוכלת במעשר.</b> כדין טבול יום, דטבל ועלה אוכל במעשר:
+<b>וקוצה לה חלה.</b> ואינה קוראה לה שם ומניחתה בכלי. ואע״פ שהיא נוגעת בחולין הטבולין לחלה, לאו כחלה דמי, ואין שני פוסל בהן:
+<b>ומקפת.</b> מקרבת הכלי שהניחה בו החלה אצל העיסה. לפי שמצוה לתרום מן המוקף, מן הקרוב לדבר שהוא תורם עליו:
+<b>ואם נפל מרוקה ומדם טהרה.</b> דהוו להו משקין היוצאין מן הטבול יום, וטהורין הן:
+<b>צריכה טבילה באחרונה.</b> ליל שמונים צריכה טבילה לאכול בתרומה אם כהנת היא. ואם ישראלית היא, צריכה טבילה לביאת מקדש, מפני שטבולת יום ארוך היא והסיחה דעתה מן התרומה ומן המקדש:
+<b>אינה צריכה טבילה באחרונה.</b> וסומכת על הטבילה של סוף שבועים. ודוקא לתרומה ולביאת מקדש. אבל לאכילת קדשים, מודו בית הלל שהיא צריכה טבילה אחרת לסוף שמונים, דקיימא לן האונן ומחוסר כפורים צריכים טבילה לקודש, הלכך, לאחר שהביאה כפרתה, טובלת לקדשים:  
+
+Mishnah 8
+
+<b>הרואה יום אחד עשר.</b> שהוא סוף ימי זיבה, ואין יום שלאחריו מצטרף עמו לזיבה. שאם ראתה יום שנים עשר ושלשה עשר, אינה זבה גדולה בשביל כן, לפי שהן תחילת ימי נדה ואינן מצטרפין עם ימי זיבה:
+<b>בית שמאי אומרים מטמאין משכב ומושב.</b> ואפילו הבועל מטמא משכב ומושב לטמא אוכלין ומשקין, מפני שהוא כבא על שומרת יום כנגד יום, דסברי בית שמאי יום אחד עשר בעי שימור. ובית הלל פוטרים מן הקרבן, דסברי, יום אחד עשר הואיל ואין יום שלאחריו מצטרף עמו לזיבה, לא בעי שימור. מיהו לענין טומאה מודו דבועלה מטמא מדרבנן, גזירה יום אחד עשר אטו תוך אחד עשר, דמטמאה בועלה מדאורייתא, אבל לענין קרבן, להביא חולין לעזרה, לא:
+<b>טבלה ביום שלאחריו.</b> דעבדה שימור קצת. ושמור מעליא הוא, אלא שתוך אחד עשר יום אסור לעשות כן, שלא תבוא לידי ספק, שמא תראה לאחר תשמיש ומצטרפין הימים לזיבה:
+<b>מטמאין משכב ומושב.</b> מדרבנן מטמא אפילו בועלה משכב ומושב. גזירה אטו תוך אחד עשר:
+<b>ופטורין מן הקרבן.</b> דהא עבדה שימור. ואע״פ שחזרה וראתה, אין מצטרפין לזיבה, שהרי תחילת נדה היא:
+<b>גרגרן.</b> ממהר לחטוא. שמא ירגיל בכך תוך אחד עשר. אבל לענין טומאה, טהור:
+<b>וחייבין בקרבן.</b> אפילו לא תראה למחר, דהא בעיא שימור, וזאת לא שמרה כלל, ונמצא שבעל זבה קטנה:
+<b>טבלה יום שלאחריו.</b> דעבדה קצת שימור, ושימשה:
+<b>הרי זו תרבות רעה.</b> שמא תראה אחרי כן ותצטרף לשלפניו ואין טבילתה טבילה:
+<b>ומגען.</b> לענין טומאה וטהרה:
+<b>ובעילתן.</b> לענין קרבן:
+<b>תלויין.</b> שאם תראה, מגען מגע זבה וחייבין קרבן בבעילתן. ואם לא תראה, מגען טהור ופטורים מן הקרבן על בעילתן:
\ No newline at end of file
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+Bartenura on Mishnah Oholot
+ברטנורא על משנה אהלות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022
+https://www.sefaria.org
+
+Bartenura on Mishnah Oholot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שנים טמאים במת אחד טמא טומאת שבעה -the entire Mishnah is explained further on.
+אדם הנוגע במת, טמא טומאת שבעה – as it is written (Numbers 19:11): “He who touches the corpse of any human being shall be impure for seven days.” Because he has become a primary source of Levitical uncleanness/ritual impurity, as the corpse is a progenitor of the primary sources of ritual impurity/אבי אבות הטומאה.
+אדם הנוגע בו טמא טומאת ערב – as it is written (Numbers 19:22): “[Whatever that impure person touches shall be impure] and the person who touches him shall be impure until evening.” Because he became a secondary source of impurity/ולד הטומאה, has only has ritual impurity until nightfall/טומאת ערב. But the Sages decreed on a person who has contact with a טמא מת/one made unclean through a corpse while he is still connected to the corpse, that he will be ritually impure seven [days] (see Talmud Avodah Zarah 37b).
+
+Mishnah 2
+
+כלים הנוגעים במת וכו' – whether metal vessels or vessels or clothing which require only rinsing in order to be restored to Levitical cleanness and clothing, are defiled like the corpse itself, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed or died naturally, [or human bone or a grave, shall be impure seven days].” The person who was killed is like a corpse, and this is the law for all the rest of the vessels. Therefore, vessels that come in contact with the corpse become a progenitor of the primary sources of ritual impurity/אבי אבות הטומאה, but vessels [that come in contact] with vessels ae a primary source of ritual impurity for always second-degree of ritual impurity never become like [those vessels] that are first-degree of ritual impurity.
+השלישי בין אדם בין כלים – become first-degree of ritual impurity, and are defiled until nightfall.
+
+Mishnah 3
+
+כיצד ארבעה – vessels that come in contact with a corpse are progenitors of the primary sources of ritual impurity like it (i.e., a corpse). But a person [who is defiled] with utensils [which came in contact with a corpse becomes] a primary source of ritual impurity/אב הטומאה. And vessels [that were defiled by a corpse that came in contact with a person, is also a primary source of ritual impurity, like the person himself, as it is written (Numbers 31:24): “On the seventh day you shall wash your clothes and be pure, [and after that you may enter the camp],” hence you learned that every person who is defiled for seven days of defilement defiles vessels for a defilement of seven days.
+הרביעי בין אדם בין כלים -become first-degree of ritual impurity. And the say law applies with “How so- for three?” for one is able to teach that a person who comes in contact with a corpse or vessels with a person are defiled with ritual impurity for seven days; the third, whether a person or vessels are defiled with ritual impurity until nightfall, but from the concluding clause [of the Mishnah] for the fourth who are defiled through contact with a corpse, we understand it, that even a person with utensils that came in contact with a corpse and/or vessels that came in contact with a person is taught that there is a period of defilement for seven days. All the more so, a person with the dead himself, or vessels with a [defiled] person, where there is a defilement of ritual impurity for seven days.
+שפוד (a spit) – like a kind of column of metal that is fastened in the tent and upon its end they tie the tent.
+אין האוהל מתחשב (the tent does not come into consideration)- because the tent does not defile the spit, therefore it is not considered in the number of the order of the defilements, but rather, all that is placed in the tent of the corpse is like it is touching the corpse itself, and there are only four here. Alternatively, even if the spit is not within the tent, but rather that it touches the tent from outside, nevertheless, the tent does not come into consideration in the number of the order of our Mishnah. And this proved further on/ahead in the Chapter "סכום עבה"/The Thick Coarse Woolen Blanket (Chapter 15), in the Mishnah "טבליות של עץ"/Tables of Wood (Mishnah 2).
+
+Mishnah 4
+
+שהכלים שלשה – as for example vessels that came in contact with a corpse and vessels [that came in contact] with vessels. And further, vessels are third [degree of ritual uncleanness [which came in contact’ with vessels that are second [degree of ritual uncleanness], all are impure.
+והאדם שנים – as for example, a person [who came in contact] with a corpse and a second person [came in contact] with that person that was defiled [through contact] with a corpse. But a third person who has third [who came in contact] with [a person] with second [degree of uncleanness] is ritually pure.
+שהוא באמצע – as for example, vessels and a person and vessels. For the fourth, whether it is a person or vessels defiles until nightfall, as we learned from our Mishnah above (see Mishnah 1).
+
+Mishnah 5
+
+מטמא בגדים – all of this that is not explained [in the Mishnah] as it is written (Leviticus 15:7): “Whoever touches he the body of the one with the discharge shall wash his clothes, [bathe in water, and remain impure until evening],” so we see that he defiles [his] clothing at the time of his contact with the one with the discharge/the person who has gonorrhea.
+ואין הבגדים הנוגעים בזב מטמאין בגדים – because the person with the discharge/gonorrhea is a primary source of Levitical uncleanness/אב הטומאה, and the clothes that touch it become first [degree of ritual uncleanness]. But they do not defile other clothing, for a person and vessels do not become susceptible to receiving defilement other than from a primary source of ritual impurity.
+והבגדים הנושאין את הזב מטמאין אדם – as for example, lying and sitting of a person with a discharge/gonorrhea which defile a person because they become a primary source of ritual impurity like the person with a discharge/gonorrhea himself As it is written (Leviticus 15:10): “Whoever touches anything that was under him shall be impure until evening.”
+ואין אדם הנושא את הזב מטמא את האדם – and even at the time that he carries him prior to his separating. For he is aught other than first degree of ritual impurity and a nothing that is first [degree of ritual impurity] can defile a person.
+
+Mishnah 6
+
+עד שתצא נפשו – as it is written (Numbers 19:13): “Whoever touches a corpse, the body of a person who has died, [and he does not purify himself, defiles the LORD’s Tabernacle; that person shall be cut off from Israel. Since the water of lustration was not dashed on him, he remains impure; his impurity is still upon him],” that Scripture comes to teach that a person does not defile until he dies.
+מגוייד (he who had his arteries opened, bled to death) – cut piecemeal, the language of (Daniel 4:11): “Hew down the tree.”
+זוקק ליבום – all the while that he is rapidly passing away/lying on his deathbed, his sister-in-law (i.e., widow of his brother who died without issue) is forbidden to get married
+ופוטר מן היבום – if he (i.e., the brother-in-law) died, and he left a son who is rapidly passing away. His wife is exempt from Halitzah/the ceremony that frees the widow of a man who died without children from the obligation to marry one of her deceased husband’s brothers and allows her to remarry [through the removal of a special sandal from the foot of one of her deceased husband’s brothers].
+ומאכיל תרומה – if the mother of his mother is an Israelite who was married to a Kohen (see also Mishnah Tractate Yevamot, Chapter 9, Mishnah 5).
+ופוסל – he invalidates his mother from [partaking of] the heave-offering/priest’s due if she is the daughter of a Kohen married to an Israelite.
+וכן בהמה וחיה אין מטמאין- the ritual impurity imparted by an unslaughtered carcass, until their souls depart
+כזנב הלטאה (like the tail of a species of lizard) – meaning to say, what is this spasmatic movement (jerking motion) similar to? To the tail of a species of lizard.
+
+Mishnah 7
+
+האיברים – there must be upon them flesh and sinews and bones and through this it is considered a limb. And we are speaking of whether the limb was detached from the living or whether a limb from the dead.
+
+Mishnah 8
+
+פיסת הרגל (the foot to the ankle) – the sole of the foot is the foot.
+ששה בכל אצבע -for five fingers, which are thirty.
+קרסול (ankle) – It is the Aramaic translation of כרעיים/leg, (see Leviticus 11:21): “[But these you may eat among the all the winged swarming things that walk on all fours:] all that have, above their feet, jointed legs [to leap with on the ground,” קרסולי. It is the place of the connection of the foot and the foreleg.
+קטלת ([club-shaped], the thigh with the knee-pan)- above the top of the knee.
+בקנה (forearm) – he bone that is connection to the hand. From the language (Ezekiel 40:5): “The rod that the man held [was six cubits long, plus one handbreadth for each cubit],” that with it they measure the cubit.
+מרפק (elbow) – KODO in the foreign language.
+מאה ואחד מזה – that all that he counted until now was from one side from the body, such as for example, one hand and one leg and one rib.
+מפתח של לב (valve of the heart) -this is the chest. That because of the movement of the chest, the lung causes to blow on the heart, it is found that the chest opens the path that from it the air enters in and goes out to the heart.
+בנקוביו (the perforations/organs of the extremities) – the testicles and the membrum virile.
+בשר כראוי (when there is an appropriate amount of flesh) – in order that it will rise up in length and be healthy (see Tractate Kelim, Chapter 1, Mishnah 5), if it is connected to a living person.
+ואין מטמאין באוהל – for defilement from a tent is not other either with a complete person, as it is written (Numbers 19:14): “When a person dies in a tent,” or with a limb that is similar to a person, as it states (Numbers 19:16): “or human bone,” just as a human being that has flesh and sews and bones and defiles in a tent, even a limb that has flesh and sinews and bones defiles in a tent.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אלו מטמאין באוהל, המת וכזית מן המת -and if this is difficult, an olive’s bulk of a corpse defiles, from that which is defiled from contact with the dead, all the more so, this matter is resolved in the Gemara in [Tractate] Nazir [50a, it is needed only for [the case of] a premature/non-viable birth whose limbs were not connected with sinews as it lacks an olive’s bulk of flesh.
+נצל (decayed matter – liquid and coagulated portions of a corpse) – the flesh of a corpse that swelled up like a kind of ill-smelling secretion.
+מלוא תרוד (A tarvad/spoon-full of dust) – a spoon, and its measurement is two handfuls.
+רקב – the body of a corpse when its moisture has departed and it becomes like a kind of dust. But a handful of a a mass of earth from a grave containing parts of a decaying human body doesn’t defile other than from a corpse that was buried naked in a coffin/bier of marble and covered with a covering of marble, until it is known with certainty that there is combination of decayed matter of cloth or wood or other dirt. But a corpse that was buried in its covering or in a wooden ark or in dust, has no decayed matter. And similarly, a corpse that was buried missing a limb has no decayed matter.
+
+אבר מן המת ואבר מן החי – as it is written (Numbers 19:16): “[And in the open, anyone who touches a person who was killed or who died naturally,” a limb that the sword separated from the living is like the corpse.
+ורובע עצמות – one quarter of a Kab (i.e., 24 egg-bulks) of bones.
+מרוב המנין או מרוב הבנין – My Rabbis/Teachers explained, that they are small/minute from having in them the majority of the number [of bones] and/or the majority of the frame, for even though that they don’t have the majority of the number [of bones] nor the majority of the frame, they defile.
+ורוב בנינו ורוב מנינו (the greater portion of a corpse as to the size of limbs and the greater number of joints/limbs)– the majority of the frame of the body, or the majority of the number of the bones even though it is not the majority of the frame of the body, they defile, and even though there isn’t a quarter [of a Kab] in them. And the majority of the frame, such as the legs and the thighs/haunches, and the ribs [and the spine]. And the greater number of joints/limbs, such as the tops of the fingers of the hands and the feet, and similar kinds of things to them, and provided that there will be one-hundred and twenty-five limbs, they defile.
+
+Mishnah 2
+
+רביעית דם (a quarter-LOG of blood) – that all of it left [the body] after death.
+ורביעית דם תבוסה (a quarter LOG of blood that flows from a person at the time of his death or afterwards – which has the status of a corpse) – that part of a quarter [of a LOG] of blood while living and after death. And further ahead in Chapter 3 [Mishnah 5], it explains this.
+תבוסה – it is the language of (Ezekiel 16:6): “[When I passed by you and saw you] wallowing in your blood, [I said to you: [Live in spite of your blood’].” And the quarter [of a LOG] of blood all of which exited [the body] after death, is from the Rabbis, as it is written (Numbers 19:13): “[Whoever touches] a corpse, the body of person who has died. 
+But [the concept] of דם תבוסה/that part of a quarter [of a LOG] that flows from a person at the time of his death or afterwards. For the Rabbis hold that there is "יש אם למסורת" /the consonantal text of the Torah is authoritative [when looking at Leviticus 21:11): "ועל כל נפשות מת לא יבא"/He shall not go in where there is any dead body,” [the word] נפשת/dead, is written defectively (i.e., without the letter “Vav” In it).
+רבי עקיבא אומר משני מתים – one-half of a quarter [of a LOG of blood] from this dead person and one-half of a quarter [of a LOG of blood] from another dead person, defiles in the tent, for he (i.e., Rabbi Akiba) holds, "יש אם למקרא"/the vocalized text of the Torah is authoritative, [as the Biblical verse from Leviticus 21:11) is pronounced: "נפשות מת"/any dead body, implying two souls and one measurement, for since it does not state [in Scripture] "נפשות מתים"/dead bodies. But the Halakha is not according to Rabbi Akiba.
+ר' עקיבא אומר כל שהוא – just bones defile with the majority of the number of bones and the majority of the frame, even though one-quarter of a Kab which is the designated measurement for bones, so also, it is defiled if the blood of minor – all of which exited the body, even though it doesn’t have the quarter [of a LOG] which the designated measure for blood.
+וחכמים אומרים רביעית – if you were to say that with the bones that it is known that all of them are in front of you, shall you say regarding the blood that I state that there remains a drop of any amount and that not all of it has come out? But the Halakha is according to the Sages.
+כזית רמה –[a olive’s bulk of a worm] that was born in the flesh of the corpse.
+מטמא כבשרו – that a room that comes out from the corpse even while living, is considered to be like the flesh of a corpse, because, a person while alive is called a worm, as it is written (Job 25:6): “How much less man, a worm, [the Son of man, a maggot].”
+וחכמים מטהרים – And the Halakha is according to the Sages.
+אפר שרופים – a person that was burned and became ash, and the ash of wood was not combined in it.
+שעורו ברובע – [a quarter] of a Kab of ash, defiles.
+וחכמים מטהרי – And the Halakha is according to the Sages.
+עפר קברות – dirt that the blood and moistness of the corpse is mixed in. And a spoonful of dust and a bit more is impure, because it is impossible to fill a spoon and a bit more so that there would not be in it a spoonful (i.e., two handfuls) of the body of a corpse when its moisture has departed, that it stated above (i.e., in Mishnah 1 of this chapter) that this is impure, But here, it also speaks of a corpse that is buried naked in a marble coffin/bier which has other dirt mixed into it.
+ר' שמעון מטהר – But the Halakha is not according to Rabbi Shimon.
+אימנו חיבור לטומהא – for if it had overshadowed over part of it, it is not as if it overshadowed over all of it. And similarly, regarding the matter of contact/touching.
+
+Mishnah 3
+
+עצם שעורה – defiles through contact and through carrying, as it is written (Numbers 19:18): “[A person who is clean shall take hyssop, dip it in the water, and sprinkle on the tent and on all the vessels and people who were there,] or on him who touched/ועל הנגע [the bones or the person who was killed or died naturally or the grave,” but there it does not state, "בעצם אדם"/human bone (as we find in Numbers 19:16). [This comes] to teach about the bone the size of a barleycorn that defiles through contact even though it is not recognized that it of a human being. But in the tent, it is written (Numbers 19:14): “When a person dies in a tent,” and with regard to a bone for the matter of defilement through overshadowing in a tent, we require that it is recognized that it (i.e., the bone) is of a human being, for in another place (Numbers 19:16) it (i.e., the Torah) states, “or human bone”/או-בעצם אדם.
+וארץ העמים – Everything that is outside of the Land [of Israel] is called ארץ העמים/the land of the nations [which is ritually impure]. And here we are speaking of a clod/lump of dust that comes from outside the Land which defiles through contact and through carrying but does not defile though overshadowing in a tent. But a person who enters the land of the nations, even if he did not touch nor carry anything, as for example, that he was riding upon a horse, is impure, but on the airspace of the land of the nations they (i.e., the Rabbis) also decreed.
+בית הפרס (area in which uncertainty exists concerning the location of a grave or a corpse) – a field in which a grave was plowed and the bones of the corpse were broken and threshed in the dirt of that field. [And the word] פרס from the language of פרוסה/a broken piece (Isaiah 58:7): “It is to share your bread with the hungry.”
+כמה חסרון בשדרה (how much is a sufficient lack in the backbone) -that it will not be defiled [through overshadowing] in the tent, but rather through contact and through carrying.
+כמלא מקדח (as large as the hole made with the large carpenters’ borer/drill) – as wide as the incision that they make with an awl.
+כדי שינטל מן החי וימות – and the Sages estimated the loss as equivalent to a Sela.
+בקטן של רופאים – with a small awl that the doctors open up the wounds.
+בגדול של לשכה (concerning the large one of the chamber) – that the Sages estimated as an incision like the size of a Pundiyon.
+
+Mishnah 4
+
+הגולל (the stone placed on top of a burial cave/top-stone) – a large and wide stone that they seal/stop up the mouth of the grave from above. [This is] from the language of (Genesis 29:3): “[When the flocks were gathered there,] the stone would be rolled [from the mouth of the well and the sheep watered.]”
+דופק (the frame supporting the movable stone of a tomb -against which the turning body knocks) -two large stones, one from this side and the another from the other side, so that the stone placed on top of a burial cave rests upon them.
+מטמאין במגע ובאהל – as it is written (Numbers 19:18): “or on him who touched the bones or the person who was killed or died naturally or the grave,” just as the corpse defiles through contact and through overshadowing in a tent, even the grave defiles through contact and through overshadowing in a tent.
+ואינן מטמאין במשא that we expound (Numbers 19:16): “And in the open, anyone who touches a person,” to include the stone placed on top of the burial cave and the frame supporting the movable stone of a tomb (i.e., גולל ודופק), and it is written: (Numbers 19:16): “anyone who touches,” because of contact he defiles, but he does not defile because of carrying
+אם יש תחתיהן עפר קברות – which defiles through movement, because of the dirt that is moved with them when it defiles through carrying, because of the holding of the corpse. And the Halakha is according to Rabbi Yehoshua.
+דופק דופקין (but the frame supporting the frame stones) – near the frame supporting the movable stone of a tomb, they sometimes place another stone to support it and the stone placed on top of the burial cave is not leaning upon it, and this called דופק דופקין/the buttress/frame stone of buttressing stones.
+
+Mishnah 5
+
+ואלו אם חסרו טהורים – for they lack the according to the measurement.
+כזית מן המת – for such is the beginning of the creation of a human with an olive’s bulk.
+ורביעית דם – since but at the beginning of the creation of a minor, he has less than a quarter [of a LOG] of blood.
+ואבר מן החי שחסר עצמו (the limb of a living person that is missing his bone) – even a marrow-bone/thigh-bone that is missing from him any part of it does not defile because a limb from a living being, but if is missing from his flesh, it always defiles until he is lacking enough to produce new flesh [on a healing wound]. But a limb from a corpse, is an olive-bulk’s worth of flesh that separates from him, is impure, and a wone like that of a barley-corn that separates from him is also impure.
+
+Mishnah 6
+
+השדרה והגולגולת משני מתים – half of the vertebrae of the spine from this corpse and half of the vertebrae of the spine from another corpse, the skull.
+ואבר מן החי משני אנשים – half of a limb that is torn off from this living person and half of a limb that is torn off rom another living person, and they appear as one limb.
+וחכמים מטהרין -from defilement by overshadowing in a tent. But they defile through contact and carrying because of a bone the size of a barleycorn. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+שנדקדקו (that were crushed/powdered) – that were ground. It is the language of (Exodus 30:36): “Beat some of it into powder, [and put some before the Pact in the Tent of Meeting].”
+ר' שמעון מטהא – from all defilement. And they do not defile neither through contact nor through carrying nor through overshadowing in a tent.
+וחכמים מטמאין – with all of them [they defile], as there is a quarter [of a LOG].
+אבר מן החי שנחלק לשנים טהור – and even if he went back and reconnected them, but the connections of a man are not a connection/attachment.
+שניטל חצאים (if it was taken away by halves) – that it was taken from the living person by halves, but not taken from him a complete limb as one, for there was never a measurement for it. But the Halakha is not according to Rabbi Yossi.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כל מטמאין באוהל – that are stated above at the beginning of chapter two [Mishnah 1].
+שנחלקו – their measurements [were divided] in half.
+
+לתוך הבית – that is within one tent.
+רבי דוסא בן הרכינס מטהר – for he holds that they do not combine to make up according to the measurement.
+הנוגע בכשני חצאי זיתים מן הנבילה – at the opening of the tent, and separates them from the carrion, to state to you, that just as that Rabbi Dosa holds that they don’t combine for defilement through the overshadowing of the tent, here also he holds that they don’t combine for defilement of contact and for carrying, whether regarding a corpse or whether regarding a carrion.
+הנוגע בחצי זית ומאהיל על חצי זית (he who touches half an olive’s bulk and overshadows over half an olive’s bulk) – that the person who overshadows over corpse, is impure as if he was with the corpse in the tent. And in the Gemara [Tractate Hullin, chapter 9] in the chapter העור והרוטב/The Hide and the Broth [of the Meat], folio 125b, it maintains that the overshadowing of the tent in the first clause [of the Mishnah] are pressed ritual impurity (I.e., a corpse or part of a corpse located beneath a roof or a covering imparts ritual impurity only to objects beneath that covering; anything above the covering remains ritually pure if there is a handbreadth between the corpse and the roof or covering), for there isn’t between the defiling agent/defilement less than a handbreadth, and because of this the Sages declare it impure, for all of it is touching/contact. But the concluding clause [of the Mishnah] that stated: “But a person who is in contact with half an olive’s bulk and another thing overshadows him”/אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו וכ' -that the Rabbis agree that it is pure, we are speaking of when there is an opening of a handbreadth between the defilement and between the tent. And in this the Rabbis agree that they do not combine, for touching and the tent are two categories, and those things that are from two categories do not combine. But Rabbi Dosa holds that even with pressed ritual impurity/טומאה רצוצה they don’t combine, and not even for contact [with one half of an olive’s bulk] and the contact of the tent [with one half of an olive’s bulk]. But the Halakha is not according to Rabbi Dosa.
+אמר ר' מאיר אף בזו ר' דוסא מטהר וחכמים מטמאין – Rabbi Meir disputes with the first Tanna/teacher [of the Mishnah] who stated that when there is an opening between the defilement and the tent of a handbreadth, the Sages admit that it is pure, and that they don’t combine, but he himself said, that even in this the Rabbis dispute with Rabbi Dosa who state that the contact/touching and the tent are one category, hence they combine to make up the measurement and they defile But the Halakha is not according to Rabbi Meir.
+חוץ מן המגע עם המשא – as for example, that he touched half of the olive’s bulk and he moved a half an olive’s bulk.
+והמשא עם האוהל- that he moved half an olive’s bulk and overshadowed with a tent over half an olive’s bulk.
+משם אחד – as for example, touching and touching, carrying and carrying, tent and tent.
+
+Mishnah 2
+
+מלא תרווד רקב (ladleful of corpse mold) – that we stated above at the beginning of Chapter Two [Mishnah 1] that it defiles in a tent.
+שנתפזר לתוך הבית – and it was combined with whatever an amount of dust.
+ור' שמעון מטהר – he holds that its end is like its beginning, that just as at its outset if the corpse is buried in burial shrouds or in a wooden casket/bier, it has no mass of earth from a grave containing parts of a decayed human body/רקב, for we require that there will be nothing folded/rolled with him, even its end, after it had become became a mass of earth from a grave containing parts of a decayed human bod, if something else combined with hi it doesn’t defile. But the Halakah is not according to Rabbi Shimon.
+אם מתכבסת הכסות ויוצא ממנה רביעית דם – and how do we measure it? He brings water in a measure and washes it, and he brings other water according to that measure and places in it a quarter [of a LOG] of blood. If their appearance is equivalent, this is defilement, but if not it is ritually pure.
+
+Mishnah 3
+
+נשפך באויר – within the house.
+אם היה מקומו קטפרס (if the place where he was standing was sloping) – if the place where the blood was split was a declivity/slope.
+והאהיל – and a person [overshadowed] over a part of it.
+טהור – for a slope is not a connection.
+היה אשבורן (a cavity for the reception of water) -a place where it is gathered, like within a hole/indentation.
+או שקרש (or it congealed/became solid) – the blood and even the sloping place, it is a combination and it is impure, and even if it overshadowed over part of it.
+נשפך על האסקופה (if it was poured on the threshold/lintel) – like a kind of balcony/portico that is in front of the opening of the house.
+והיא קטפרס בין מפנים that tilts towards the inside.
+בין מבחוץ – that tilts towards the outside.
+והבית מאהיל – upon part of it. טהור – everything that is in the house from the defilement of the overshadowing of the tent, even though that ultimately the blood will descend inside, it is not a connection.
+חוץ מן השינים והשער והצפורן – as it is written (Numbers 19:16): “or human bone, or a grave, shall be impure seven days],” just as the bone which was created with it, and its stump/that which is cut does not grow again, even all that are created with it, and its stump/that which is cut does not grow again. They excluded teeth which sere not created with, they excluded hair and fingernails that when they are cut, do grow again.
+
+Mishnah 4
+
+הבית טמא – all that is inside [the house] is impure, for it overshadows on the hair that is connected to the corpse.
+עצם שיש עליו כזית בשר – the bone is considered a handle for the flesh.
+תחובים בידי אדם – for the flesh is not connected to the bone from its essence, but rather a person inserted it thee in the manner that we insert the flesh on a spit.
+
+Mishnah 5
+
+איזהו דם תבוסה - it is referring to our Mishnah above in Chapter 2 [Mishnah 2], which teaches that a quarter [of a LOG] of blood that flows from a person at the time of his death of afterwards is ritually impure, and it explains here what is “mixed blood”/דם תבוסה/blood that flows at the time of death or after
+שמינית בחייו ושמינית במותו – they combine to [form] a quarter [of a LOG of blood].
+רביעית בחייו ובריבית במותו – that they combined and he took from the mixture a quarter [of a LOG] of blood, this is “mixed blood.” But not one-eighth [of a LOG] during his life and one-eighth [of a LOG] after his death.
+
+כמים – and they do not defile.
+ואיזהו דם תבוסה – that is impure.
+צלוב שדמו שותת (a crucified person whose blood flows gently/gushes forth) – and falls without any interruption, because the drop of death is mixed in it. But dripping, that if falls drop by drop, little by little is nullified and it is pure.
+רבי יהודה אומר לא כי – meaning to say, the matter is not like this.
+אלא השותת טהור – that I state that drop which the soul is dependent upon stood on the wood that it is suspended from, but there isn’t in this drop the last drop of death.
+והמנטף טמא – we don’t say that little by little is nullified, for Rabbi Yehuda holds that blood does not nullify blood. But the Halakha is according to Rabbi Akiba.
+
+Mishnah 6
+
+כזית מן המת פתחו בטפח – the corpse that is in the house and it has many openings, all the vessels that are placed in the cavity of the openings underneath the lintel/cross-piece of the opening from the outside, even though the openings are locked, and there is an interruption between the tent of the corpse and the tent of the vessels, all of them are impure. For the Sages decreed that defilement on a place which is the exit path of defilement that ultimately is of a corpse to exit there, and when we don’t know which path he will remove it, all of them are impure. But if there is an olive’s bulk from a corpse in the house and he intended to remove it through the window that has an opening of a handbreadth, he protects all of the locked openings since he knows the place that ultimately the defilement will leave in that path, but if it is entire corpse and he intended to remove it through the window that has four [handbreadths], he protects all of the locked openings for with the measure of four handbreadths, the Sages estimated that it is appropriate for the removal of the corpse.
+אבל להוציא את הטומאה בפותח טפח – even a complete corpse, its defilement departs through the window all the time that it is open, and defiles the vessels that are in the house that are at its side if there is a window that is open a handbreadth.
+גדול מכזית כמת – specifically like a pressed-in olive’s bulk, its opening is with a handbreadth. But more than an olive’s bulk, its law as is it was a complete corpse, and it doesn’t protect over the locked openings until there would be four [handbreadths].
+רבי יוסי אומר השדרה והגולגולת - that in his Bet Din/court, it is like a complete corpse, and if he intended to remove them through a window, it does not protect the locked openings until there would be four [handbreadths]. And such is the Halakha.
+
+Mishnah 7
+
+טפח על טפח על רום טפח – a board/plank which is a handbreadth wide by a handbreadth [long] and above from the ground a handbreadth, and overshadows over an olive’s bulk of a corpse or on vessels, brings the defilement on to the vessels.
+מרובע – that if its width was less than that of a handbreadth, even though its length was two handbreadths, we don’t say – place what remains from its length upon its width and make it quadrilateral. For this, it (i.e., the Mishnah) teaches "מרובע"/cubic, that there must be in its width a handbreadth and in its length a handbreadth.
+כיצד – meaning to say, how does it interpose before the defilement/uncleanness?
+ביב שהוא קמור (a drain/pipe/gutter which is arched) – digging in the ground and its foundation, that is arched and there the waste-water (i.e., that which is poured in the gutter) that is in the house descends and from there exits to the public domain.
+יש בו פוחת טפח – that is a handbreadth by a handbreadth at the depth of a handbreadth in the drain/gutter itself.
+וביציאתו – in the opening of the drain/gutter that from it the waters go out to the public domain.
+טומאה בתוכו – if there is an olive’s bulk from the corpse within the drain, for the olive’s bulk from the corpse its opening is with a handbreadth.
+הבית טהור – that the defilement/uncleanness leaves through the opening of the drain that goes out to the public domain. And this is what is taught [in the Mishnah]: "חוצץ בפני הטומאה"/interposes before the uncleanness.
+טומאה בתוך הבית הביב טהור – for there is no path for the uncleanness to bring it in through the opening of the drain, for the path of the uncleanness is to remove it through the opening of the house but not to bring it into the drain.
+ואין ביציאתו פותח טפח טומאה בתוכו הבית טמא – for the uncleanness/defilement goes up from the drain to the house since it lacks a path to leave through the opening of the drain that goes out to the public domain, for all that is less than a handbreadth the defilement/uncleanness does not leave.
+אין פו פותח טפח ואין ביציאתו פוחת טפח – it is is taken for naught for there isn’t in its outlet an opening of a handbreadth, for since it lacks an opening of a handbreadth, on its outlet we are not concerned,, for it is as if there is like there is no cavity at all and the drain is considered like the ground of the house, and the Sages stated: All that is in the tent will be defiled, including the bottom/ground of the house which is like it until the depth/interior of the earth.
+אחד חור שחררוהו מים – this that is open a handbreadth that brings the defilement/uncleanness, there is no difference if this hole was made through the water or that reptiles/insect perforated it.
+או שאכלתו מלחת (or a cave formed through saline corrosion) – the language of )Jeremiah 17:6): “In a barren land without inhabitant.” It is like white dust similar to salt and it consumes and falls and makes a hole on its own.
+מרבך של אבנים (an irregular pile of large stones) – large stones that are arranged and set up one on the other. But sometimes it is arranged on two [stones] and the lower ones are separated from each other and there is a tent [overshadowing] a handbreadth.
+סואר של קורות (a pile/frame of beams) – beams that are set up on top of the other that stand ready for building, but sometimes there is between them a tent overshadowing a handbreadth.
+כל שאינו עשוי בידי אדם אינו אוהל – which we derive through an analogy/Gezerah Shavah from [the comparison of the usage of the word] אוהל (Numbers 19;14: "זאת התורה אדם כי ימות באוהל"/This is the ritual: When a person dies in a tent”) and אוהל (Exodus 40:19; "ויפרש את האוהל על-המשכן"/He spread the tent over the Tabernacle”), just as there (in the Tabernacle) it was done at the hands of a person, so also here (regarding the defilement of the corpse) at the hands of man.
+בשקיפים (clefts) – It is the Aramaic translation of (Isaiah 57:5): “Among/under the clefts of the rocks,” the clefts of the rocks
+ובסלעים – in the clefts of the stones/rocks, and the שקיפי and נקיקי הסלעים are one and the same, but one was made through the rain and the other was made on its own. But even though they were not made at the hands of man Rabbi Yehuda agrees/accepts them, for he does not derive the Gezerah Shavah/analogy of “tent”/”tent” from the Tabernacle (see above) but rather for an opening to be handbreadth alone, but more than a handbreadth, such as a fistful, we stated in [Tractate] Sukkah [at the beginning of] the chapter "הישן"/He who sleeps (Chapter 2 – folio 20b at the bottom and folio 22a at the top). For Rabbi Yehuda agrees that even if it was made of its own, it brings the uncleanness. And similarly with clefts and rocks. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+מגדל העומד באויר (a tower/cupboard standing isolated) – a wooden turret that has walls but the walls themselves have a cavity in their thickness, such as perforated holes that are open to the inside and the outside but they lack an opening of a handbreadth, and it is customary to hide there needles and hooks/curved pins and small vessels.
+שהוא עומד באויר—underneath the airspace of the sky, such as that it stands in the courtyard.
+טומאה בתוכו – in the cavity of the turret itself.
+כלים שבעוביו – in the thickness of the cavity of the walls.
+מחצה למחצה – from its half of the thickness of the cupboard/turret and towards the inside is like the inside, from its half [of the thickness] towards the outside is like the outside. Whether the defilement is in the turret/cupboard and the vessels are in its thickness, or whether the defilement is in its thickness and the vessels are in the turret/cupboard. But the Halakha is not according to Rabbi Yossi.
+טומאה בתוכו – within the turret/cupboard.
+הבית טמא – even though that its doors are sealed. As it (i.e., the Mishnah) explains the reason that the manner of the defilement/uncleanness is to depart from there to the house.
+טומאה בבית מה שבתוך המגדל – this is with its doors sealed. For if they are opened, it is no worse than a window that is between the two houses. For the reason that what is within the turret/cupboard is ritually pure, is that there is no path for the defilement that is in the house to enter into the turret/cupboard.
+אם יש שם פותח טפח – between the rims of the turret/cupboard and the ground or between the wall of the turret/cupboard to the wall or between the roof the turret to the ceiling of the house.
+טמאים – on account of the defilement that is in the house. But if there isn’t there [an opening] of a handbreadth, the turret/cupboard is like a לבוד/joined (i.e., that two solid surfaces are considered to be joined if there is a gap less than three handbreadths between them). And the defilement of the house does not enter there.
+טומאה שם הבית טמא – if there was defilement between the rims of the turret/cupboard to the ground of the house. Or [there was defilement] between the roof of the turret to the roof of the house or between the walls of the turret to the walls of the house, even though there isn’t between them an opening of a handbreadth. הבית טמא – for the turret/cupboard does not protect regarding the defilement that is below it within the house so that it doesn’t defile all that is in the house.
+
+Mishnah 2
+
+תיבת המגדל -it is customary to make small chests within the wooden turret/cupboard, in order to hide in them vessels and food and liquids.
+בה פותח טפח – there is in its cavity an opening of a handbreadth, but there is no defilement hidden.
+ואין ביציאתה – in the hole of its opening, there isn’t a handbreadth.
+טומאה בתוכה הבית טמא – and even though that its opening is small. As it explains the reason, because it is the manner of the defilement to go out, by force, its end is to exit through the path of this opening, therefore, it defiles immediately in the path of its exiting.
+שבתוכה טהור מה– since there isn’t in its removal an opening of a handbreadth, it doesn’t bring in the defilement.
+ואין דרך טומאה ליכנס – that its conclusion is not to bring into it a corpse.
+ור' יוסי מטר – for perhaps its end is not exit through the path of this opening which has the measurement of defilement/uncleanness, for it is able to be remove it by halves or to burn it in its place. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+היה – the turret/cupboard was standing within the house, but the opening of the drawer was towards the outside.
+טומאה בתוכה בבית טהור – for what is there is a reason to defile it? For there is no defilement that has an opening of a handbreadth and it is not hidden within. And because the departure of defilement also does not defile, because its departure/exuding is not inside within the house.
+טומאה בבית מה שבתוכו טהור- for it is not the manner of defilement to enter/seep in there.
+מוכני (wheel-work, machine for lifting weights) – a wheel that is made for the turret/cupboard to bring it from place to place.
+משוכה לאחוריו (if its base protruded -backwards)- distanced from the back of the turret/cupboard to the side of the house. For the turret stands on the opening and the wheel-work/base protrudes backwards towards of the house inside, but the defilement there within the wheel-work is opposite the beams of the house. Even though the house overshadows upon it.
+הבית טהור – for the wheel-work/base is considered like a turret/cupboard, for the turret stands at the entrance and opens outward. And the three fingers that it (i.e., the Mishnah) took, if it was protruding more than three fingerbreadths, it would not be like a turret/cupboard, for it is not the manner to distance the wheel-work/base from the turret so much.
+בזמן שיש שם פותח טפח – for the cavity of the wheel-work/base that the defilement is contained in is open a handbreadth, in order that there not be pressed ritual impurity that it breaks through and rises.
+ואינה יוצאת – for the wheel-work/base is not detached completely from the turret/cupboard.
+והמגדל בא במדה (and the cupboard comes in requisite size) – that it holds forty Se’ah in moist with are two Kors in dry. And when it is in requisite size it is not susceptible to receive defilement and it interposes before the defilement. But less than this measure, it is like the rest of the vessels that are susceptible to receive defilement and it does not interpose before the defilement. And every turret/cupboard that is taught in this chapter [of Mishnah], is a cupboard that comes in requisite size.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+תנור שהוא עומד בתוך הבית – the incision that is made in the oven that the smoke leaves from it is placed outside of the house.
+והאהילו עליו נושאי המת – when they would carry the corpse to bury it, the corpse overshadowed over the “eye” (i.e., fire-place] [which is outside the house.
+בית שמאי אומרים הכל טמא – for they (i.e., the House of Shammai) hold that the defilement enters into the oven through its “eye (i.e., fire place) and departs through its mouth into the house.
+התנור טמא והבית טהור – the oven which overshadowed the corpse on part of it is impure, but the house is ritually pure, for the defilement does not go out through its mouth [according to the School of Hillel].
+ר' עקיבא אומר אף התנור טהור – for since it (i.e., the corpse) did not overshadow over the oven but only on the “eye” (i.e., fire-place) that comes out from it, the oven is not impure. But the Halakha is according to the School of Hillel.
+
+Mishnah 2
+
+ארובה (the opening/aperture in the roof looking to the ground floor) – like a kind of window that is on the roof of the house which is the bottom of the upper chamber.
+בכונס משקה – when they place the vessel on the liquids that enter, the liquids enter into it through that incision.
+הכל טמא – if there is defilement in the house, the pot and everything that is on the upper chamber is ritually impure. For the pot does not protect, and the defilement ascends through the aperture which has an opening of a handbreadth.
+ובית הלל אומרים הקדירה טמאה – it is a mere stringency that the School of Hillel is strict to invalidate to make the pot impure, for Rabbi Akiba holds that the pot protects over the defilement, as for example that the back of the pot faces downward near the defilement, for an earthenware vessel is not susceptible to receive ritual defilement rom its back. But the Halakha is according to the School of Hillel.
+
+Mishnah 3
+
+מצלת על הכל – [if affords protection] on everything that is in the upper chamber, for it interposes in front of the defilement.
+אינה מצלת אלא על האוכלים ועל המשקים ועל כלי חרס – he (i.e., the School of Shammai) is speaking about the pot of those who are illiterate. And the reason of the School of Shammai is that the vessels of the illiterate/עם הארץ are impure in regard to a person who a חבר/member of the order for the observance of Levitical laws in daily intercourse, and every impure vessel does not interpose in front of the defilement. And because the illiterate holds his vessels as pure, we state to him that he protects over food and drink and earthenware vessels that are in the upper chamber, that for himself alone that we declare them pure, for those who are members of the order for the observance of Levitical laws in daily intercourse are separate/keep aloof from them and from their contact, for without this, all of their food would be impure. But the other vessels that have purification in a ritual bath/Mikveh, if they will purify them, he (the person who is illiterate) can lend them to a חבר and he would use them with immersion [in a Mikveh] alone, without sprinkling [of ashes] on the third and seventh days.
+
+Mishnah 4
+
+לגין (a vessel smaller than a pitcher but larger than a cup/flask) – of wood or of metal that is placed in this upper chamber that the pot is placed on the mouth of its aperture in the roof looking to the ground floor.
+הלגין טמא טומאת שבעה – that the pot does not protect over a wooden vessel or a metal vessel as we have stated.
+והמשקים טהורים – that the pot protects over foods and liquids.
+ואם פינה (if she emptied it) – these liquids to another vessel that is the same upper chamber, the other vessel defiles them, for all of the vessels that are in the upper chamber are impure except for earthenware vessels. But the first vessel that the liquids were in are not defiled even though it (i.e., the vessel) is impure with ritual impurity for seven days. For if you said so, if so, the pot that is in the aperture in the roof looking to the ground does not protect over liquids at all, and we state that it protects over food and liquids.
+האשה והערבה טמאים (the woman and the trough are impure) – for the earthenware pot protects them.
+והבצק טהור – for the pot protects over the foods. And especially all the while that she did not separate from it, but if she lifted up [her] two hands from it and returned and kneaded it, this defiles the dough.
+
+Mishnah 5
+
+כלי גללים – of excrement of cattle.
+כלי אבנים וכלי אדמה – al of these are vessels, even in the hand of illiterate people they are pure, and if they are placed upon the aperture in the roof looking to the ground fall, it protects over everything even on the vessels which require only rinsing to be restored to Levitical cleanness.
+היה כלי טהור לקודש ולחטאת – for the Rabbis appointed them to the illiterate people on the Holy Things, in order that each person would not go and build an altar for himself, therefore, the vessel that is pure for Holy Things protects on everything, even according to the School of Shammai, and similarly, they are deemed faithful on the sin-offering of the ashes of the Red Heifer, as it is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place,] to be kept [for water of lustration] for the Israelite community,” everyone is believed on its preservation.
+מפני שהכלים טהורים – as for example, vessels of excrement and vessels of stones and vessels of earth which are pure from being susceptible to receive impurity. And similarly, earthenware vessels are pure when they are for Holy Things and for purification [water]. Even though they belong to an illiterate person, he is believed, for an illiterate person is believed for Holy Things and for purification [water] as we have stated.
+כל אלו מצילין עם דפנות אוהלים – that is to say, they interpose in the face of defilement when they are placed in a place where there are walls of tents, and this aperture in the roof looking to the ground floor that is between the house and the upper chamber is considered like the walls of tents. But in a place where there are no walls, it does not protect, as will be explained further on (see the next Mishnah).
+
+Mishnah 6
+
+הבור והדות שבבית (a cistern and a subterranean masoned cellar that are in the house) – and the corpse is in the house and vessels are in the cistern and cellar, and there is someone who seizes the partitions that are around them. Both a בור/cistern and a דות/cellar are in the ground, but the cistern [is made] through digging and the cellar [is made] through building/masonry.
+וכפישה (an inverted vessel divided into two compartments by the bottom between – put on it as a tight lid) – a large basket that they press/squeeze the olives to produce shrinking and maturing of fruits by underground storage/לכומרן and it holds forty Se’ah or more, and is not susceptible to receive ritual impurity and is placed on the cistern or on the cellar.
+טהור – everything that is in them is [pure] since there are partitions there.
+באר חלקה – that the mouth of the well is level to the ground of the house and there is no partition around it, for here there are no walls.
+או כוורת פחותה (a broken beehive) – as for example large beehive that holds forty Se’ah, that is not susceptible to receive ritual impurity. But it is broken, and is not stuffed up with straw.
+וכפישה נתונה עליו – on the mouth of the cistern or on the mouth of the beehive.
+טמא – for it does not protect other than with the walls of tents, but a cistern lacks walls, and the walls of a beehive are not the walls of tents.
+היה נסר חלק (if it was a smooth board) – that tis is not a vessel.
+או סרידה שאין לה גפיים (or stuffed matting used for stoppers of stoves which lacks handles) -which have no partitions and it is not considered a vessel.
+טהור – if they are placed on a smooth well or on a broken beehive, they protect and are ritually pure. For specifically, the inverted vessel divided into two compartments by the bottom between is a vessel but does not protect other than with the walls of tents, but a board and stuffed matting which lack handles, that are not vessels, protect without the walls of tents. A stuffed matting used for stoppers of stoves, is like a small wooden trough that the baker uses. גפניים/handles are anchors and handles.
+חצי טפח מכאן וחצי טפח מכאן – for a vessel does not protect in a smooth well, that is in a vessel which lack walls one handbreadth [high], but if the vessel has walls that are a handbreadth, it protects over the cistern even though its walls do not protrude at all, and now it is stated that half of handbreadth of a vessel and half of a handbreadth of the walls of a cistern do not combine. And the כפישה/(basket) inverted vessel divided into two parts by the bottom between where they squeeze the fruits that we mentioned above, that if it is placed on a smooth well, it does not protect, we are speaking that it doesn’t have walls [at the height of] a handbreadth.
+
+Mishnah 7
+
+כשם שמצילים מבפנים – with the walls of tents, so they protect from the outside with walls of tents as I explain further on [in this Mishnah].
+על יתדות מבחוץ – near the wall that will not be continuous from the wall [for a handbreadth] and then it is considered a tent to interrupt between the defilement that is underneath it to the vessels that are over it. And specifically with regard to the wall of the house that this wall was made into a tent, the basket/inverted vessel is considered a tent to interrupt, but the wall of a courtyard and/or a garden is not made into a tent, the basket is not considered a tent to interrupt [the flow of defilement].
+וקדירה תלויה בה – it is proven in the Tosefta {Tractate Ohalot, Chapter 6, Halakha 5 and 6) that if the rims of the pot are pulled from the rims of the beam and outward with an opening of a handbreadth, no one disagrees that it does not protect, and vessels that are in the pot are ritually impure, but the lip of the pot is attached to the beam, no one disagrees that it protects and is ritually pure. Where they disagree is where it is drawn from the beam and there isn’t an opening of a handbreadth. Rabbi Akiba says that it protects and they are pure, whereas the Sages state that it doesn’t protect and they are impure. And the Halakha is according to the Sages.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+אדם וכלים עשויין אהלים לטמא – a tent that is supported by means of a person or through vessels is considered a tent to defile vessels that are underneath it, even if does not correspond to the defilement, as if they are placed in the tent of the corpse.
+אבל לא לטמא – for they are not considered a tent outside in the presence of the defilement.
+נדבך (a course of stones) – a large and wide stone. It is the language of (Ezra 6:4): נדבכין די-אבן גלל/”With a course of timber for each three courses of hewn stones.”
+כלים שעל גביו טמאין – that it doesn’t interpose and it is like the one who doesn’t hold this opinion, for a tent is not made to make pure.
+כלים שתחתיו טמאים – for tents are made to defile.
+ורבי אליעזר מטהר – in both, for he holds that a tent is made to purify and it interposes in the face of defilement. But the Halakha is not according to Rabbi Eliezer.
+נתון על ארבעה כלים – if the course of stones/נדבך was placed upon the four vessels even a vessel of dung that are not susceptible to receive ritual impurity.
+נתון על ארבעה אבנים – which are not vessels, it is considered as a tent to the outside in the face of the defilement.
+דבר שיש בו רוח חיים – except for a human.
+
+Mishnah 2
+
+אחד מהן – one of those who accompany the corpse to buy it and not from those who carry the bier. And the same law applies if another person shut the door, but it (i.e., the Mishnah) took the usual incident.
+הגיף את הדלת – so that the defilement should not enter the house when they pass through the portico that is in front of the house, for there is a ceiling on top of it.
+אם יכולה הדלת לעמוד – without the support of the key, he has a key like one who lacks one and the door [itself] interposes in the face of the defilement.
+ואם לאו טמא – for every thing that is supported by vessels does not interpose in the face of the defilement. For as we stated (see Mishnah 1 of this chapter) a human and vessels are not made tents to purify. And that is the reason of straw, that is the reason of dried figs and that is the reason of plaster, because their standing through [the use of] vessels which are a wine jug, a basket and cylindrical vessels.
+שהן נתונים בחלון – that the have a handbreadth by a handbreadth [measurement] that brings the defilement from house to house.
+אם יכולים הגרגרות והתבן לעמוד בעצמן – without a jug or a basket.
+טהורים – that the vessels are like they are not, and the dried figs and straw protect, and this is what will be with the dried figs that decayed and are not appropriate for eating, and similarly, decayed straw which is not appropriate for the eating b cattle and he nullifies them, and it is not his intention to remove them. And because of this, they interpose, for all where the straw and the dried figs close up everything, as for example here where there is a place for a wine jug or a basket, if he doesn’t nullify them, they do not interpose.
+ואם לאו טמאין – as long as the wine jug will be if it made of earthenware that its mouth will correspond to the defilement and therefore it does not protect, for every thing that is susceptible to receive ritual impurity does not interpose in the face of the defilement. But if the back of the wine jug corresponds to the defilement, it interposes in the face of the defilement, for an earthenware vessel is not susceptible to receive defilement from its back.
+בית שחצצו בקנקנים – and their mouths are towards the defilement, for now they do not protect.
+וטח בטיח – whether from the inside or whether from the outside.
+אם יכול הטיח לעמוד בפני עצמו טהור – that the plaster interposes in the face of the defilement.
+
+Mishnah 3
+
+כותל שהוא לאויר – that its one side is the airspace of the world, and its other side serves the house, as for example, the wall that separates between the house and the courtyard or between the house and its garden.
+וטומאה בתוכו – that the wall was split/chipped and there is defilement in its cavity within the split/chip.
+מחציו ולפנים – if the defilement is from the half of the wall to the side of the house.
+הבית טמא – as it was within the house. And this half follows the house that we cast. But the person who stands at the wall from above even standing facing the defilement, 
+he is pure, for it is not considered like pressed ritual impurity/טומאה רצוצה, and it doesn’t break through and ascend, for we consider it as it is lying/placed in the tent.
+מחציו ולחוץ – to the side of the airspace, we do not cast it after the house, and therefore, a person who stands from above is impure, because he is not like he is lying/placed in the tent, and this is pressed ritual impurity which breaks through and ascends.
+מחצה למחצה – and the defilement is in the middle.
+רבי מאיר מטמא – that we cast it to the wall after the house and after the airspace as a stringency.
+וחכמים מטהרין – that we completely cast it after the house. And the Halakha is according to the Sages.
+כל הכתל לבית – even if the defilement stands half of on the side of the airspace, it is as if it is ling within the house (according to Rabbi Yehuda).
+
+Mishnah 4
+
+כותל שבין שני בתים- and the wall that forms partition/separates between two houses.
+טומאה באחד מהן – one of the houses.
+מעזיבה (a concrete of stone chippings/clay covering the ceiling of the lower story and serving as flooring of the upper story) - a ceiling that separates between the house and the upper chamber.
+רבי יהודה אומר וכו' – But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+טומאה בין הקורות – between the beams of the ceiling that there are boards on them and the concrete of stone chippings/clay covering the ceiling of the lower story and serving as flooring of the upper story/מעזיבה of their back. And our Mishnah is according to Rabbi Yehuda who stated: All of the concrete of stone chippings/clay are with the upper chamber (see previous Mishnah). And now it states that if there was defilement in the beams that are underneath of the concrete of stone chippings/clay, and a partition that is thin like the peel of garlic, it interposes between the defilement to the house so that the defilement is not seen in the house. אם יש במקום הטומאה פותח טפח – that is the that there is a cavity of one-handbreadth in the place of the defilement.
+הכל טמא – the house and the upper chamber.
+רואים את הטומאה כאילו היא אוטם (we regard the Levitical uncleanness – between the rafters – as if it was locked up/an obstruction) – and the defilement does not descend to the house but rather bursts through and ascends/rises.
+היתה נראית לתוך החבית – that there isn’t under it like the peel of garlic.
+בין כך ובין כך – whether there is an opening of a handbreadth wide or whether there isn’t an opening of a handbreadth wide.
+
+Mishnah 6
+
+בית המשמש את הכותל – the caves that are under the street when they dig a sepulchral chamber for a corpse from this side and a sepulchral chamber for a corpse from the other side, it is found that the wall is made of its own, and because of this, we call it a house which serves the wall that through the digging, the wall was made, but building that is upon the ground, the wall causes the house that it will be a house, and because of this, we call it [see above, Mishnah 3], “a wall that serves the house”
+טומאה בבתים – in the sepulchral chambers and in the cavities/caves.
+ועליהן כקליפת השום טהורין – because they form a partition to the defilement and their law is not like the law of a wall that is between two houses (see Mishnah 4).
+טומאה בוקעת ועולה בוקעת ויורדת – and all that is juxtaposed to the defilement above and/or below is impure according to the law of all covered defilement, but from the sides it is pure, and the same law applies to the pillar that is in the house.
+
+Mishnah 7
+
+פרח - a thing that protrudes and is wide that comes out at the top of a column/pillar or in its middle.
+כלים שתחת הפרח טהורים – here we are speaking of a column that stands in the public domain or in a garden and the defilement is underneath it, and the “capital” protrudes from the column outward a handbreadth and overshadows over the vessels that are under it.
+טהורים – for the defilement bursts forth and ascends, but all that is on the sides is pure.
+רבי יוחנן בן נורי מטמא – for the “capital” is like the column/pillar, and when the defilement bursts forth, it returns on all the vessels that the “capital” overshadows upon them. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+הטומאה והכלים שתחת הפרח – as for example, that the “capital” overshadows on the defilement and on the vessels.
+פותח טפח – that the “capital” protrudes outside pf the column a handbreadth.
+פרדסקים (closet, chests in the wall) – empty pillars that are placed I the wall of the house and in them are many windows/apertures and they have doors, and the defilement is under those pillars.
+נפתח אחד מהן הבית טמא – that the defilement bursts through within and goes out to the house, And even the defilement from the half of the wall and outward is not judged to be like the house. Nevertheless, the house is impure.
+ורואין את הפרדסקין כאילו הן אוטם – that is to say, if the door is locked and it is not opened, we view it as if there is no cavity there at all, but if the defilement is underneath them, the wall is judged half by half, like all of these that are taught about in the Mishnah above (i.e., in the previous Mishnayot of this chapter), from its middle and inwards, the house is impure; from its middle and outward, the house is pure.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+הטומאה. שעל גבה -that are on top of the wall.
+טמאות – for the wall serves them, and the heads of he beams of the upper room are inserted/stuck in the wall and he wall is high and it is a partition for all of the upper rooms for this one is higher than that one. And especially when the place of defilement is a handbreadth by a handbreadth, for all of the wall is considered like a sealed grave and it brings the defilement to all of the upper rooms. But the wall is not judged half by half because it doesn’t have even a chip/split to the side of the upper room.
+עליה אחת בנויה על גבי שני בתים – [that this wall forms a partition between the two houses] and he upper room is built on top of both of them (i.e., the houses).
+היא טמאה – the first upper room, that this wall reaches until the concrete of stone chippings covering the ceiling of the lower story and serving as a flooring for the upper story but the defilement bursts forth and ascends in it.
+וכל העליות שעל גבה טהורות – for the concrete of stone chippings covering the ceiling of the lower story and serving as flooring for the upper story/מעזיבה that is upon it interposes.
+כותל השונית – a wall that is built in the place that sea reaches at the time that it continually stirs up.
+טומאה בוקעת ועולה – if there is defilement underneath it, this wall does not defile all of its surroundings, because there is no cavity of a handbreadth.
+נפש אטומה (a solid tomb-structure – to which there is no access) -a marker that they build on the grave to indicate the neighborhood of an unclean place, and that which is filled up is built upon the defilement itself but the corpse is not buried in bier in order that there will have a cavity of a handbreadth.
+כקבר סתום – that defiles all of its surroundings through contact.
+סמך לה סוכות – it refers to the solid tomb-structure/נפש אטומה referred to above, that we state that a person who comes in contact with it from the sides is ritually pure, but if he made for this marking put up to indicate the neighborhood of an unclean place Sukkot similar to a lintel, this Sukkah is impure, because it is similar to the tent of a corpse.
+ור' יהודה מטהר – since it is from the sides. Bu the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+כל שפועי אהלים כאהלים – that if there was defilement underneath the slope even though it is not under the roof of the tent, it is impure, as if it was placed under the roof.
+וכלה עד כאצבע (and finished off at one fingerbreadth) – from above to the side of the roof. That we aren’t concerned regarding a tent of defilement but rather that its inside will have the airspace like the measure of one cubic handbreadth squared.
+טומאה באוהל – the width of the roof that is not sloped is called a tent.
+הנוגע בו מתוכו וכו' – that the inner side of the tent and its outer side are considered like two vessels. But the side that is directed towards/opposite the defilement is like a vessel that comes in contact with the corpse itself, and the second side is like vessels that come in contact with vessels. Therefore, defilement that is within, a person who comes in contact/touches from the inside, has ritual impurity for seven days, for he is a person that touched vessels that came in contact with a corpse as it is taught in the Mishnah in the first chapter (see Tractate Ohalot, Chapter 1, Mishnah 3) that he has ritual impurity for seven days.
+אל הנוגע מאחוריו טמא טומאת ערב – as is taught in the Mishnah regarding vessels [that come in contact] with impure vessels are defiled with ritual impurity for seven days. The third, whether a person or vessels is unclean with defilement that passes in the evening (see Tractate Ohalot, Chapter 1, Mishnah 2). But regarding the defilement from the outside, it is the opposite, for the outer side is like vessels that come in contact with a corpse, and the inner side is like vessels that come in contact with [impure] vessels. And the reason that the is that the inner side and the outer side are considered like two vessels, for the defilement that is within it, because it protects from being the defilement bursting forth and ascending, it lacks the power/strength to defile the person who touches it outside a ritual impurity of seven days, for when the defilement that is outside, since it protects from becoming the defilement that breaks forth and descends, it lacks the strength/power for the inside to defile a person who comes in contact with it for a defilement of seven days. But anyway, the tent itself, whether inside or whether outside is impure a ritual impurity of seven days, for it is like vessels [coming in contact] with [unclean] vessels, and all of our Mishnah is speaking about after the corpse has departed from the tent.
+כחצי זית מתוכו וכחצי זית מאחוריו – Whichever way you turn, the tent is impure a defilement of seven days, for the half of an olive’s bulk that is inside combines with a half of an olive’s bulk from the outside. But a person who comes in contact/touches whether from the inside or from the outside, he has naught other than ritual impurity until nightfall, for since there isn’t an olive’s bulk in one place, it is impossible for each side to be considered other than vessels [coming into contact] with unclean vessels, therefore, the person who comes in contact is impure until nightfall.
+מקצתו מרודד על הארץ ((part of the tent canvas is flat on the ground) – after they explained the tent, they explained the overlapping excess of the curtains of the tent [that are spread] on the ground.
+מרודד – it is the Aramaic translation of (Exodus 39:3): “They hammered out sheets of gold” – beaten, hammered metal.
+טומאה תחתיו – the defilement that is under that beaten, hammered metal.
+או על גביו – on top of the beaten, hammered metal.
+בוקעת ועולה בוקעת ויורדת – and the tent is defiled. But a person who enters inside of it is ritually pure if he didn’t come in contact with it.
+מקצתו – of the tent.
+מרודד על ארובה שבית בית לעליה – and the defilement is in the house.
+רבי יוסי אומר מציל – upon the upper chamber/room.
+כנטיית אוהל -that the aperture in the roof looking to the ground floor is in the airspace of the tent, then it protects over the entire upper chamber that is outside of the tent.
+
+Mishnah 3
+
+כולן טמאים – all of the vessels that are lying underneath the lintel of the opening in the empty space of the openings from the outside, all are ritually impure, even though that the openings are locked, for the Sages decreed defilement/impurity on the place which is the path for the removal of the defilement, for ultimately the corpse will leave through that path.
+חשב להוציאו באחד מהן – even though it was not opened.
+או בחלון שיש בו ארבעה – that through this the Sages estimated that it is appropriate for the removal of the corpse.
+הציל על כל הפתחים – that are locked.
+יחשוב עד שלא ימות המת – that from when the designation of defilement descended to the openings through the death of the corpse, it further does not ascend from them through intention but rather through action, such as when it is opened.
+ובית הלל אומרים אף משמת – for intention releases the designation of defilement from the openings from here and onwards. But vessels that were in the openings prior to the intention, the School of Hillel agrees that they are impure.
+היה – one of the openings was blocked up with stones.
+סתום – with stones.
+כשיפתח ד' טפחים – the rest of the openings were protected.
+כשיתחיל – to open them, the remainder of the openings were protected.
+בפותח תחלה – as for example a wall that lacks an opening and one comes to make a new opening, the other openings are not protected until he opens it four [handbreadths] by four [handbreadths].
+
+Mishnah 4
+
+והוציאוה מבית לבית – and in the second house she gave birth to a dead offspring, but it is doubtful to us if [the offspring came out dead from first house].
+בשמן שהיא ניטלת בגפים (at the time that she is carried by her arms- put around the neck of her supporters) – that her colleagues/friends take it with her arms for she is not able to walk, we are concerned that the offspring came out dead from the first house.
+הקבר – the womb of the woman that was opened when the offspring leaves it.
+אין לנפלים פתיחת הקבר וכו' – this is the conclusion of the matter of Rabbi Yehuda. And this is what he said: that which we said that when the womb opened, there is no time to walk we didn’t say this other than regarding a non-viable birth until the fetus is (on leaving the vagina) forms a round head like a coil, meaning to say that he has a large round head like this spindle that the women sew on it a thread of warp/longitudinal direction, but if the non-viable birth/fetus did not have a round head like a coil but rather smaller than this, even though the womb was opened and the head of the fetus exited outside, she has time to walk and we are concerned lest his head came out from the first house. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+יצא האשון מת – the first fetus came out dead and the second fetus came out alive.
+טהור – the second living [fetus] is [pure] from defilement through contact with a corpse. If they removed the dead [fetus] from the house prior to the second birth, that while it was still in the womb of its mother, it is not defiled, even though the womb was opened, for a pure object that has been swallowed does not defile.
+הראשון חי והשני מת טמא – and even though they removed the living [first child] from the house prior to the birth of the dead [second child], for since the live child came out, the womb was opened and became defiled immediately, for the defilement leaves at the en
+בשפיר אחד טמא – meaning to say, if both of them came out similar to one membrane (i.e., sack of a fetus), that they came out at the same time, it is impure. שפיר/sack of a fetus is the placenta that the fetus is placed on.
+בשני שפירין- meaning to say, similar to two membranes one after the other, even if the first is alive and the second is dead. טהור – for Rabbi Meir holds that even though the womb was opened, it doesn’t defile until it (i.e., the fetus) exists to the airspace of the world. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 6
+
+יצא רובו – of the offspring/child. But once most of his head departs [the womb) which when his forehead exits (see Tracate Niddah 3b), we don’t touch him.
+שאין דוחים נפש -the offspring/child.
+מפני נפש – the woman (i.e., the mother).
+
+Chapter 8
+
+
+
+Mishnah 1
+
+יש מביאין את הטומאה – that if they overshadowed over the defilement and humans and/or vessels bring the defilement on a person and on the vessels, and even though they didn’t come in contact/touch the defilement.
+וחוצצים – if the defilement is below them, they protect persons and vessels that are upon them. Because they do not interpose in the face of the defilement. And similarly if the defilement is upon them from the outside, it protects vessels that are underneath them.
+שידה (chest) a large wooden box like a kind of ark.
+תיבה – small similar to tables.
+מגדל (turret/cupboard) – of wood made for storage.
+כוורת הקש – large baskets made from straw or from willow or branches of palm trees.
+כוורת הקנים – like baskets that are made from reeds.
+ובור ספינה אלכסנדרית (tank of sweet water in a ship of Alexandrian merchantmen) – the large ships that they go to see on the large ocean (i.e., Mediterranean Sea), they make within it a large wooden vessel like a cistern that the place in it sweet water that is appropriate for drinking.
+והן מחזיקין ארבעים סאה כלה – for since they are large in this measure, they furthermore are not susceptible to receive defilement, and they interpose in the face of defilement.
+סקורטיא (a leather bed-sheet) – a hide that the tanners wear at the time of their work.
+קטבליא (hide used as a spread) - a hid that they spread over the bed and lie upon it, and we call it NETA in Arabic.
+שהן עשויין אהלים – hanging over similar to a tent. And the leather-bed sheet/סקורטיא and the קטבליא/hide used as a spread and the sheet and the matting and the mat are vessels and susceptible to receive ritual defilement, anyway when they are hanging over like tents they interpose before the defilement, for a tent even though it receives defilement interposes in front of the defilement.
+ועדר בהמות – when they are standing and not walking and the head of this one is between the legs of that one.
+ומכונות חיה ועוף – nests of wildlife and birds. It is the language of (Exodus 15:27): “The place You made to dwell in.”
+והעוף ששכן – that was tied on the wall or on the tree.
+והעושה מקום לבינה בשבלים – that cover the ears of corn/spike (i.e., the sheaves), a place that is similar to a house.
+האירוס והקיסום ודלעת יונית וירקת חמורים (the lily with an aromatic root, the ivy, the Greek gourd and the ass-herbs) – all these are kinds of vegetables whose leaves are wide.
+חוץ מן העיגול של דבילה – because that underneath the shade of the pressed cake of figs, they would regularly sit more than the rest of the foods. And this is taught in the Tosefta (Tractate Ohalot, Chapter 9, Halakha 5). But the Halakha is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 2
+
+הזיזין (projections from door frames serving as a shed over the entrance – or a molding projecting from a window-sill serving as a bracket) – a piece of wood or an individual stone that protects out from the wall is called a זיז.
+גזריות – like [the word]גזוזטראות /balconies). A building of stones or of wood that project from the wall.
+והשובכות – of doves.
+והשקיפים והסלעים – we explained this above at the conclusion of chapter 3 [of this tractate] (i.e., clefts in the stones and rocks – one made by the rain and the other made on its own).
+גהרים (projection, jetty) - kind of holes that from there comes the light. And there are those who explain it as kinds of caves and thorns.-
+והשננים (pointed rocks/cliffs) – teeth of the rock.
+מעזיבה רכה – as for example that they make from willow and reeds and place upon them a bit of plaster.
+מעזיבה בינונית – but if they are not able to endure other than a soft concrete of stone chippings, they don’t bring the defilement and do not interpose. And the Halakha is according to the Sages.
+אילן מיסך -the language of (Exodus 25:20): “shielding the cover with their wings.”
+והפרעות היוצאות מן הגדר (the case of protruding boughs on one of which is an uncleanness – which protrudes from the hedge) – it is the manner of a fence that we place on its top thorns and thistles, and they are more abundant on the fence and protrude outward. And [the word] פרעות/long, entangled growth (i.e., protruding boughs). The language of (Numbers 6:5): “[the hair of his head] left to grow untrimmed.”
+
+Mishnah 3
+
+ואין מחזיקים ארבעים סאה בלח – for since they are susceptible to receive ritual defilement, they do not interpose.
+שאין עושיין אהלים – they are not insert/planted similar to a tent, but rather are flattened/spread according to the aperture in the roof looking to the ground floor.
+מוסף עליהם הריחים של אדם – that is the hand millstone, which are carried and susceptible to receiving ritual impurity. This excludes the millstone of cattle that are not carried and are not susceptible to receiving ritual impurity.
+
+Mishnah 4
+
+מסכת פרוסה (the spread web – i.e., the web hanging from the transverse beam) – the threads of the warp/longitudinal direction like they are spread out in a weaver’s vessel prior to weaving the cloth. If they were spread out over an aperture in the roof looking to the ground floor that is between the house and the upper room and the defilement is below it, it protects upon the vessels that are above, but if it overshadows the corpse or on the vessels, it does not bring the defilement, for it is not considered a tent until it is woven.
+וחבילי המטה (the rope-work of the bed) – ropes of he better when it the straps are drawn in bedsteads.
+והמשפלות (wicker baskets carried on a pole over the shoulder) – baskets that they remove the manure In them.
+והסריגים שבחלונות (and the window lattices) – network/matting that they make in the windows, interposes, for the defilement does not pass to one side. And as long as there will not be in all of them an incision like is open to a handbreadth, for an incision/hole that is open to a handbreadth brings in the defilement.
+
+Mishnah 5
+
+ירקות שמנו – those that are taught in the Mishnah at the beginning of this chapter (Mishnah 1), The lily with the aromatic root/אירוס, and the ivy and the vegetables of ass-herbs and Greek gourd. And these are when attached, for if they are detached, if they became susceptible to receive ritual impurity, they don’t interpose, for something that is susceptible to receive ritual impurity does not interpose in the face of defilement. But if they were among those that were not susceptible, that is pure foods.
+כפת הברד (hailstones) – a piece of the hail. It is the language of (Psalms 147:17): “He tosses down hail like crumbs.” Alternatively, hail that is made like an arch.
+והכפור(frost) – water that flows/runs and comes down when it is frozen.
+גליד – the frozen water of rivers (i.e., ice).
+והמלח – all of these they don’t bring and they don’t interpose. Because they melt and do not endure.
+דולג (which hops/skips) – animals and wild life, and jump at humans. But there are those who say, that hopping and jumping – both of them refer to humans, but rather hopping where his one foot is placed on the ground and he hops with the second; and jumps, with both feet.
+וטלית המפנפת (a sheet suspended as a banner) – that when the wind waves it and it stands in the air like an arched compartment.
+כבש את האבן על גבי הטלית (presses the stone on top of the cloak) – that there was a stone placed on one end of the cloak and the wind blew the second end and it became like a kind of tent.
+מביאה את הטומאה – if it overshadowed over the corpse or on vessels, it brings the defilement o the vessels.
+הבית שבספינה – as for example, that the house at the top of a ship and it overshadows on the vessels that are on the ship and on the corpse that is in the sea at the time that it is travelling. Another explanation, the house that is on the ship and it is not able to withstand the wind that is found, and even if it overshadowed on the corpse and the vessels that are on the ship do not bring the defilement, and it is not considered a tent. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 6
+
+בשני חצאי זיתים – half an olive’s bulk in this one, and half in that one.
+הבית טמא – that a tightly-fitting cover does not protect on the defilement that is under it so that the house would defile the house, but even though that they are in two jars, for since both of them are in the house they combine to the measurement to defile the house. But the jars are ritually pure, for the defilement of one-half an olive’s bulk that is in its companion jar enters into it, sine it is surrounded with a tight-fitting cover.
+וכן שני חדרים שהן פתוחים לבית – and their doors are locked, and there is a half-olive’s bulk in this room and a half-olive’s bulk in that room, the house is impure, for ultimately the defilement exits, but the rooms are ritually pure, for there is no pay for the defilement to enter in.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+כוורת – that it has rims [at the bottom] and holds forty Se’ah in wet which are two KOR in dry, that it is susceptible to receive ritual defilement, and reclines on its side within the opening and part of it is outside and part of it is in the house.
+ופיה לחוץ – and its rim is inside.
+כזית מן המת נתון תחתיה – from outside.
+כל שהוא כנגד הזית – if the olive’s bulk [of the corpse] is underneath it and vessels are on top of it opposite it, or the olive’s bulk [of the corpse] is upon it and vessels are underneath it opposite it.
+תחתיה וגבה טמא – but what is within it is ritually pure. For even though the hive protects over what is within it, it does not protect on what is underneath it or on top of it opposite the olive’s bulk of defilement, for on what is within it, it is the law that it protects, for even if it is placed in the tent of a corpse it protects with a tightly-sealed cover/airtight lid, since it is not susceptible to receive ritual defilement, but what is underneath it and on its back it does not protect since it is a vessel, as is taught in the Mishnah above in Chapter 6 {Mishnah 1]: “Humans and vessels are made into tents to defile, but not to purify.”
+וכל שאינו כנגד הזית תוכה והבית טהור – this is what he said: vessels that are underneath it and on top of it that are not opposite the olive’s bulk of defilement, and within it, meaning to say, vessels that are within it and even if hey are opposite the olive’s bulk [of defilement], and vessels also that are in the house, everything is ritually pure.
+בבית אין טמא אלא הבית – if the olive’s bulk [of defilement] is in the house, there is nothing ritually impure other than the house, but the vessels that within the hive are pure, for its mouth is towards the outside.
+בתוכה הכל טמא – if the olive’s bulk [of defilement] is within the hive, everything is ritually defiled, for we are dealing with a hive which is perforated from the walls with an opening of a handbreadth, as we are required to state further on [Mishnah 3] but rather that the incisions/holes are stopped up with straw, but the closing is not fastened, and it is the manner of the holes/incisions that the defilement goes out to the house since they are not fastened, and even vessels that are under it and on top of from the outside are ritually impure, for since the olive’s bulk [of defilement] we see it as is if it is filled with defilement, and a vessel cannot protect what is underneath it or on top of it. But when the defilement is in the house, we stated above [in this Mishnah] that there is no defilement other than the house, for the defilement does not enter in the hive through the incisions/holes even though they have an opening of a handbreadth, for since they are stuffed up, but it (i.e., the defilement) does not enter through its mouth for its mouth is towards the outside.
+
+Mishnah 2
+
+היתה גבוהה מן הארץ טפח – that now there is a tent of a handbreadth underneath it.
+הכל טמא – that it brings the defilement into the house since it is a handbreadth high, and vessels that are on top of it, even those that are not opposite the defilement are also impure and even outside, for underneath it is like one that is full of defilement. And it doesn’t protect what on top of it, for the vessel does not protect. And similarly, if the defilement is also in the house everything is ritually impure from this reason, for the tent of the house brings the defilement to what is underneath it and doesn’t protect that which is on top of it. But if the defilement is on top of it, since it doesn’t protect over what is underneath it, we view what is beneath it as one that is filled with defilement, therefore, whatever is in the house and what is underneath it and what is on top of it -everything is impure.
+אלא תוכה -that is to say, everything is impure except for what is within it (i.e., the house) which is pure.
+
+Mishnah 3
+
+בזמן שהוא כלי – that it was not hollowed out and was not nullified from the category of being a vessel. -
+מחולחלת (hollowed out – not packed entirely) – that the walls are perforated with an opening of a handbreadth. They normally make incisions in the walls of the hive in order the bees can enter and depart, and sometimes that the incisions/holes are stopped up with straw but that the stopper is not fastened tightly.
+היתה פחותה (if it was damaged) – that it was broken through/hollowed out and voided from the category of a vessel.
+ופקוקה בקש – in the place of the hollowing out. But its walls are complete that they are not hollowed out.
+או אפוצה (or made narrower by squeezing the parts together – i.e., pressing the lid down) – or even if its walls were not complete but rather that it was made narrowed, meaning to say, that it was closed in the place where it is hollowed out/not packed entirely, and there isn’t a handbreadth of hollowed out area.
+כנגדו עד התהום טמא – but all of the rest is pure. For since it is not considered a vessel like a tent to protect what is inside it and what is on top of it.
+על גבה – if an olive’s bulk from a corpse is placed on top of it.
+כנגדו עד הרקיע טמא – but all of the rest of pure, for it protects what is inside of it and what is below it. Since it is not a vessel.
+בבית – if an olive’s bulk from the corpse is in the house.
+אין טמא אלא הבית – and all of the rest is pure, for its opening/mouth is outside.
+בתוכה – if the olive’s bulk from the corpse is within it (i.e., inside).
+אין טמא אלא תוכה – and all the rest is pure, for the defilement does not enter into the house because it is not hollowed out and its mouth is towards the outside, and it protects also over what is underneath it and what is on top of it, since It is not a vessel.
+
+Mishnah 4
+
+תחתיה והבית טמא – for they bring the defilement from this (i.e., underneath the house) to that (i.e., the house).
+תוכה טהור – that which is inside [the house], since the its walls are outside, and what is on top of it is also pure, for it protects on what is outside, for it is not a vessel.
+בתוכה – if the defilement is within it.
+אין טמא אלא תוכה – and all the rest is ritually pure.
+
+Mishnah 5
+
+היה פיה לפנים – that it was leaning on its side and its rims were outside and its mouth was inside. For now, we are speaking of the time when it is a hollowed-out vessel and is not higher from the ground a handbreadth. But there is no distinction whether its mouth is outside or whether its mouth is inside, but that when its mouth is outside as is taught above (i.e., Mishnah 4) regarding a house, nothing is impure other than the house, but here, when its mouth is inside, it (i.e., the Mishnah) teaches that everything is impure, because the defilement enters through its mouth.
+
+Mishnah 6
+
+היתה גבוהה – above (see Mishnah 1), its walls are outside as its teaches [in the Mishnah] the defilement that is under it or in the house [or on top of it, everything is impure, other than what is within it,] but here its walls are within, everything is impure.
+
+Mishnah 7
+
+בזמן שהוא כלי מחולחלת – freely, it (i.e., the Mishnah) took [the term] מחולחלת/hollow, loosely put in (i.e., not packed entirely) for it does not benefit being loosely put in other than its mouth being outside regarding the matter of removal of the defilement from within it to the house, but here, where its walls are inside, it (i.e., the defilement) goes out through its mouth. But since the first clause of the Mishnah taught מחולחלת/loosely put in (i.e., not packed entirely) while it is a vessel, it also took it (i.e., teaches it) here.
+כנגדו עד התהום טמא – but the rest is ritually pure. And we are speaking when it is not a handbreadth high from the ground.
+תוכה או בבית תוכה והבית טמאים – because its walls are inside. But above (see Mishnah 1), where its walls are outside, it is taught that the defilement is in the house, there is no impurity other than in the house, but the rest is pure.
+
+Mishnah 8
+
+אלא גבה – but inside is impure when the defilement is in the house, because its walls are inside. But above (see Mishnah 1), its walls are outside, its inside and on top of it are pure.
+
+Mishnah 9
+
+היתה ממלאה את כל הבית – for all of it (i.e., the defilement) is within the house inside and it sits on its rims and its mouth reaches the top of the beam, for there isn’t between it and the ceiling an opening of a handbreadth.
+טומאה בתוכה הבית טמא אמא בבית מה שבתוכה טהור – since this resembles a pipe/gutter that is arched/bent over underneath the house, that has an opening of a handbreadth, and there isn’t in its exiting an opening of a handbreadth as is taught in the Mishnah above in Chapter 3 [Mishnah 7].
+בין עומדת – that is to say, this law is in vogue/practice whether it is standing and it reaches the beams, or whether it is lying on its side and there isn’t between its mouth and the wall of the house an opening of a handbreadth.
+בין אחת בין שתים – this over that and there isn’t between the second opening to the beams an opening of a handbreadth, and similarly, there isn’t between the second rim and its mouth of the first an opening of a handbreadth.
+
+Mishnah 10
+
+הבית טהור – that the lintel descends and seals/stops up the mouth of the hive, and we are speaking of a case where the hive is not hollowed out. For if it is hollowed out, it is the manner of the hollowing out that the defilement would go out to the house like those mentioned above.
+טומאה בבית מה שבתוכה טהור – we have this reading. That the defilement goes outside and doesn’t enter in into the hive. But in most of the books we have the reading, that what is within it is impure because the defilement leaves from the house via its opening that defiles what is in the hive, and it stand within the doorway.
+
+Mishnah 11
+
+באויר – in the courtyard or in the garden, where there isn’t a tent there. And its law is like of the hive that is in the midst of the doorway and its mouth is outside, as it is taught in the Mishnah at the beginning of the chapter (see Mishnah 1). And similarly, also if it is above the ground by a handbreadth, like it is above the ground a handbreadth of here at the beginning of the chapter (see Mishnah 2). But that of here, it doesn’t belong to mention a house, for we are dealing with a case where one is standing underneath the airspace.
+
+Mishnah 12
+
+בזמן שהיא כלי – where it stands in the airspace it doesn’t belong to mention that which is loosely put in/hollow, and because of this, it does not teach here, “or it was made narrower by squeezing the parts together,” as is taught above (see Mishnah 3), for the issue of making it narrower by squeezing the parts together (i.e., pressing the lid down) only applies with something that is put in loosely.
+או מחזקת ארבעים סאה כדברי חכמים – which is in conflict with the first Tanna/teacher as he holds that it holds forty Se’ah. When it is damaged, it is voided from the status of being like a vessel, but it protects what is underneath it and within it and above it.
+כזית מן המת נתון תחתיה – its law is like it is damaged and it is not [a handbreadth] high and its mouth is towards the outside, as it is taught in the Mishnah (see Mishnah 3) above.
+היתה גבוהה מן הארץ טפח – these also, its law is like that of a hive whose mouth is towards the outside and it is damaged and stuffed up [with straw] and above [the ground] a handbreadth as it is taught in the Mishnah (see Mishnah 5) above.
+
+Mishnah 13
+
+היתה יושבת על שוליה וכו' טומאה תחתיה או בתוכה או על גבה – everything that is on top of it. As we taught concerning the hive that is sitting on its rims and its mouth is above, that is, that the defilement overshadows outward [to it] above rom its mouth.
+בוקעת ועולה – even though above (see Mishnah 11) when it is lying on its side, and the defilement is underneath it, or on top of it, it protects what is inside of it, here its wall is above for it doesn’t protect over what is outside of it [also] doesn’t protect on what is within it, since there is no interruption between the airspace that is within it to the airspace that is above and outside of it. But specifically, opposite the olive’s bulk of impurity and not from the sides, since it is damaged and is not a handbreadth above the ground, for there is no tent there to bring the defilement to the sides.
+אבל היתה גבוהה טפח או מכוסה – even though it is not a handbreadth above [the ground].
+או כפאה על פיה (or turned upside down on its mouth) – where there is a tent to bring the defilement.
+הכל טמא – and the covering is not considered to interrupt/form a partition between the airspace within it to the airspace that is above it, and it is not similar at all to lying on its side. And specially when it is covered with an inverted vessel – divided into two vessels by the bottom between or with other vessels even though it is not susceptible to receive ritual impurity, but when it is covered by a board, even though the defilement is above it, the defilement does not break through the board, as is taught in the Mishnah above in Chapter 5 [Mishnah 6] concerning a hive which is within the house.
+
+Mishnah 14
+
+היתה פחותה – that it became damaged and it is voided from the category of being a vessel.
+כדברי חכמים – which is in conflict with the first Tanna/teacher and compares something that holds forty Se’ah to something that is damaged and stuffed with straw.
+אין טומאה עלוה לה – at the time that the defilement is below it, it does not ascend into it.
+אף לא יורדת ממנה - at the time that the defilement is within it, it doesn’t descend underneath it.
+תחתיה טמא – but inside it/within it and on top of it, it is pure.
+כנגדו עד הרקיע טמא – but underneath it is pure.
+
+Mishnah 15
+
+ארון שהיא רחבה – this bier/casket is a cliff/peak of a rock that protrudes from the mountain and is hewn/chiseled into a bier that is wide from the bottom and narrow from the top and its mouth is above.
+הנוגע בה מלמטה טהור – for what is opposite its mouth is considered like the bier/casket, but not that which is on the sides.
+‘רחב מלמעלה וצר מלמטה – or that it was equivalent, a person who touches it from any place is impure, according to the words of Rabbi Eliezer. For the covering splits the defilement in all of it, that the defilement ascends up to the covering and returns and descends over the face of all of it.
+רבי יהושע מטהר – that it is not considered like a bier/coffin other than the handbreadth that is nearest to the cavity of the bier/coffin. Therefore, it does not burst forth from a handbreadth and below.
+העשויה כמין קמטרא (that is made like a chest/box – for clothes, books) – it is vessel whose covering covers the thickness of the walls. It is the Aramaic for (II Kings 10:22): “He [Jehu] said to the man in charge of the wardrobe: [“Bring out the vestments for all the worshippers of Baal],” for the one appointed over the chest/box.
+הנוגע בה מכל מקום טמא – for all that is opposite the covering is impure, for its covering covers all of it.
+כמין גלוסקוס הנוגע בה מכל מקום טהור – its covering is not other than opposite its cavity like a peg that is inserted in a hole/incision in an emergency.
+חוץ ממקום פתחתה – with a covering that is opposite its cavity.
+
+Mishnah 16
+
+חבית שהיא יושבת – their jars are narrow above to the side of the their mouths, and below to the side of the rims and wide in their middles, and they are like a kind of wide stomach that protrudes from them in their middles from the outside.
+באויר – that is, in the airspace of the world, to exclude that which is under the tent.
+קורקורתה (rimmed bottom of a vessel – corresponding to the bottom – under or on the rim of its bottom) – like its bottom and they are its rims.
+בוקעת ועולה בוקעת ויורד – and all the vessels that are opposite the olive’s bulk [of defilement] are ritually impure, whether undeath it or whether above it or whether within it, something that is like the hive that is above [Mishnah 13] that sits o its rims. But that which is on the sides which is not opposite the olive’s bulk [of defilement] are pure.
+והחבית טמאה – not that the jar itself is impure but we are dealing here with a jar that is not susceptible to receive ritual defilement as will be proven in the concluding clause [of the Mishnah], but that the jar is impure, meaning to say, even vessels that are outside of the jar opposite the defilement are impure, because a mere vessel,its mouth is wide like the measurement of its rimmed bottom and because there is no interruption between the airspace of its inside to the airspace that is on top of it above it [and] outside of it, because it doesn’t protect what is outside of it, it doesn’t protect what is inside/within it.
+תחת דופנה מבחוץ טומאה בוקעת ועולה בוקעת ויורדת – and anything that is opposite the olive’s bulk [of defilement] is impure outside of the jar.
+והחבית טהורה – that is, what is within the jar, even opposite the olive’s bulk [of defilement] for the walls of the jar protrude in the middle and when there is an olive’s bulk [of defilement] under the wall, its wall is similar to the hive which is lying on its side, that is inside is pure, because there is an interruption between the airspace of the inside that is opposite the olive’s bulk [of defilement] to the airspace that is outside of opposite the olive’s bulk [of defilement].
+בתוכה ותחת דופנה – that is to say inside the cavity of its wall. We call it underneath its wall, because the wall goes and becomes narrow to the side of its mouth. And this excludes on its rim that is directed corresponding/opposite to its mouth.
+אם יש בדפנות פותח טפח – that the belly of jar protrudes so much outward that there is in one place up until corresponding with the mouth of the jar a cubic handbreadth.
+
+ואם לאו – but if there isn’t there a handbreadth.
+טומאה בוקעת ועולה – and it is not impure other than opposite the olive’s bulk [of defilement].
+במה דברים אמורים בטהורה – with a jar that is not susceptible to receiving ritual impurity.
+אבל אם היתה טמאה – as for example, a mere jar that was smelted in a kiln/furnace, which does receive defilement.
+או גבוהה אן הארץ טפח או מכוסה או כפויה – and even if it is pure.
+וטומאה תחתיה או בתוכה או על גבה, הכל טמא – that if it susceptible to receive ritual impurity and sits on its rims and the defilement is underneath it or within it or on top of it, even though that an earthenware vessel is not defiled from above it, the jar itself is defiled here. Since this refers to vessels that are within after they are not surrounded by a tight-fitting lid, for a vessel does not protect even on wat is ithin it other than with walls of tents in a place where there isn’t an interruption from the airspace within to the airspace outside of it. And that which is below which is under its rims, and it doesn’t teach under its wall from the outside. But the jar itself is defiled, and since the jar itself is impure, all of the vessels that are within are defiled even that which is not opposite the defilement, for even though we hold that humans and vessels are not defiled from the airspace of an earthenware vessel, here, all the while that the olive’s bulk [of defilement] is underneath it, it defiles from the reason of attachments, since after the jar itself is impure. And similarly, something a handbreadth above from the ground even that is pure we view that which is underneath it as if it filled with defilement, and even the defilement above it. But now, all of these, their law is not equivalent (i.e., the same), for if the jar is susceptible to receive ritual defilement, whatever is within it, even if it is not opposite the defilement is impure. And one who overshadows over it from above, opposite the defilement is impure, but that which is not opposite the defilement is pure. But if it is a handbreadth above the ground or it is covered or turned upside down on its mouth, one who overshadows over it even that which is not opposite the defilement is impure. And we should not be astonished, that which is turned upside downs on its mouth and the defilement is above it, whatever is within it is like the pure vessels that are surrounded with a tight-fitting lid, but it is different here for there is no open space.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+ארובה שהיא בתוך הבית (a hatchway which is in the midst of the house) - and it is uncovered to the airspace, for there is no upper chamber roof from above.
+כנגד ארובה טהור (that which is opposite the hatchway) – vessels that are placed below on the ground opposite the hatchway and they see the face of the sky are ritually pure.
+מלמעלן (from above) – on the garret window in the wall projecting above the flat roof.
+עירב את הטומאה (he combined the defilement) – and everything is impure. The house is impure and the person who places his foot in it is also impure.
+וכנגד הטומאה טמא – that the olive’s bulk [of defilement] is stretched to here and to there.
+
+Mishnah 2
+
+אין בארבה פותח פתח – surely it comes to tell us that with less than a handbreadth we don’t say that with defilement there is a joining/לבוד (i.e., that two solid surfaces are considered to be joined if there is a gap of less than three handbreadths between them).
+נתן את רגלו – the person who sets [his foot] is pure, for it resembles something concealed concerning it, for the defilement does not enter into the tent and doesn’t leave from it with less than an opening of a handbreadth.
+אם טומאה קדמה את רגלו טמא – that surely at the time when he set his foot, he overshadowed over the defilement.
+ואם רגלו קדמה את הטומאה טהור – that before the defilement came, a concealed tent had already been made, and at the time that the defilement enters there is no garret window in the wall projecting above the flat roof that is open a handbreadth in order that the defilement can leave from it.
+שתי רגלים זו על גב זו – of two people, and the first placed his foot on top of the garret window in the wall and the foot of the second [person] is lying on the foot of the first [person], and afterwards, the defilement enters the house underneath the garret window in the wall near the roof, and after that, the first [person] removes his leg and it is found that the foot of the second [person] is placed on the garret window, and even though this second [foot] overshadows over he defilement when the first [person] removed his foot, the second [person] is ritually pure, because the foot of the first [person] preceded the defilement. But the Halakha is not according to Rabbi Shimon nor according to Rabbi Meir.
+
+Mishnah 3
+
+כנגד ארובה – in the garret window in the wall projecting above the flat roof that doesn’t have an opening of a handbreadth.
+וכנגד הטומאה טמא – that is it overshadows over the defilement.
+כדי שתחלק – that there will be in the part of uncleanness a measure in order to defile the tent, that is, that there will be in all of it two olive’s bulk or more. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 4
+
+ארובות זו על גב זו – as for example, here is a garret window in the wall projecting above the flat roof between the house and the upper chamber and there is another turret window in the roof of the upper chamber directed against it, and in each of them there is an opening of a handbreadth.
+בין מלמעלה – in the upper garret window/aperture in the roof looking to the ground floor.
+בין מלמטה – in the lower garret window/aperture looking to the ground floor.
+הכל טמא – even what is in the upper chamber. Even though he placed [his foot] in the lower part and not the upper part, for since it is something that is susceptible to receive defilement, it does not interpose before the defilement in the house, and we see it as if it is placed in the mouth of the upper garret window in the wall projecting above the flat roof and mixing/combining the defilement.
+ממנו ולמטן טמא – that it became a concealed tent and everything that is within it is impure.
+ממנו ולמעלן טהור – and it interposes in front of the defilement.
+
+Mishnah 5
+
+אין טמא אלא התחתון – for since the defilement is in the house but not opposite the garret window, the defilement does not leave/go out with less than a handbreadth [of an opening], and the upper chamber is pure even though the garret window of the upper chamber is concealed.
+הכל טמא – for since the defilement is opposite the garret windows and an impure thing does not interpose, we see it as if it is placed in the mouth of the upper garret window and it combines/mixes the defilement.
+
+Mishnah 6
+
+ארובה – that it sees the airspace.
+וקדירה נתונה תחתיה – on the ground opposite the garret window. But it is not so wide that if it rises opposite the garret window that its rims would touch the garret window, but rather it goes out and enters with wide space.
+טומאה בוקעת ועולה – but the house is ritually pure, and everything that overshadows it, which is not opposite the defilement is pure. But opposite the defilement is impure, for even though an earthenware vessel is not defiled from above it, here, that the defilement bursts forth within it is also impure, even though the defilement is below it. And all that is in the pot is impure, and even that which is not opposite the defilement.
+תחתיה והבית טמא – that the pot overshadows over the defilement, since it is a handbreadth higher.
+תוכה וגבה טהור – that the pot interposes in front of the defilement and protects with the walls of the tents.
+בתוכה או על גבה הכל טמא – within it and on top of it and below it and the house. For the defilement that is upon it bursts forth underneath it, for it is a handbreadth higher, and further it doesn’t protect since the pot is impure.
+
+Mishnah 7
+
+היתה נתונה – it refers to the pot.
+בצד אסקופה (at the side of the lintel/threshold, lower door-sill) – that it was placed on the threshold from the outside and stretched inwards so much that if you would ascend there is from it a handbreadth underneath the lintel. And as for example, that the pot was very wide from the bottom and narrow from the top towards its mouth, for when there exists a handbreadth underneath the lintel, still all of its mouth is outside.
+טומאה תחתיה – it speaks of pressed ritual impurity (i.e., when there is less than a handbreadth between the corpse and the roof or covering, and the ritual impurity passes through the roof and rises upward indefinitely).
+בוקעת ועולה – but the house is pure. And for example, that the defilement is from the lintel and outward. For if it was stretched a handbreadth inside, the house is impure.
+תחתיה והבית טמא – since that there is a handbreadth from it inside that brings the defilement into the house.
+תוכה וגבה טהור – that it (i.e., the inside and on top of it) is protected with the wall of the house.
+הכל טמא – that the pot was defiled and it doesn’t interpose. But we view the defilement as if it is beneath it and that the house is impure.
+מודבקת – that the pot is not underneath the lintel at all, but rather above it joined at the side of the lintel, and the width of its joining is not a handbreadth.
+אין טמא אלא תחתיה – since there isn’t a handbreadth underneath the lentil, it doesn’t bring defilement to the house, and the house, and what is within it and what is above it, all are ritually pure.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+הבית שנסדק – the roof of the house that was divided on the face of all of it to two parts.
+טומאה בחוץ – to the outer side where the opening is.
+כלים שבפנים טהורים – for it is not the manner of defilement to enter but only to leave.
+ובית הלל אומרים כל שהוא – In the Tosefta (see Tractate Ohalot, Chapter 12, Halakha 1) that “any amount” which is the opinion of the School of Hillel is like the [breadth of the] plumb-line. And the Halakha is according to the School of Hillel.
+
+Mishnah 2
+
+אכסדרה שנסדקה (a covered place in front of the house that was split) – the ceiling of the portico that was divided into two.
+כלים שבצד השני טהורים – for the airspace of the split interrupts, and causes that the defilement does not pass to the second side.
+עירב את הטומאה – because the airspace was closed/concealed.
+בארץ – on the floor of the portico opposite the split that is in the ceiling.
+
+Mishnah 3
+
+סגוס (a coarse woolen blanket, mattress to sleep on) - a very thick woolen cloth.
+וכוסת – a thick beam. Even though it is high, its thickness is more than a handbreadth.
+אין מביאין את הטומאה – if he placed them on the ground opposite the split that is in the ceiling of the portico, unless there is underneath them a cavity of a handbreadth.
+קפולין – like a folded cloak/Tallit. Many clothes are folded one upon the other.
+עד שתהא העליונה גבוהה מן הארץ טפח – and even though that the clothes are placed underneath it, the upper one brings the defilement, since it is a handbreadth above the ground.
+היה אדם נתון שם – on the ground opposite the split.
+חלול – avity of the body is considered as a cavity, even though that his intestines are within it.
+
+Mishnah 4
+
+והאהיל על קוברי המת – that is that he overshadowed over the corpse.
+בית שמאי אומרים אינו מביא את הטומאה – The School of Shammai according to its reasoning, that the cavity of is body is not considered an [empty] cavity. Therefore, it does not bring the defilement to the house. But the School of Hillel, according to its reasoning that considers it an [empty] cavity, therefore, even though that his body Is connected to the window, the upper side therein brings the defilements to the house, for there is the cavity of his body that is a handbreadth.
+ומודים – The School of Shammai [agrees with the School of Hillel] concerning a person who is dressed.
+
+Mishnah 5
+
+היה מוטל על האסקופה – part of him was within the house and part of him was outside of the house.
+אינו מביא את טומאה – for there is no cavity/empty space [here].
+
+Mishnah 6
+
+והאהילו עליו טהורים – on part of his body that is outside.
+בית שמאי מטהרין – that the defilement that is in the house doesn’t come underneath him.
+ובית הלל מטמאין – for they hold that a person is an empty cavity and the defilement comes underneath him, and those that overshadowed upon him outside were defiled.
+
+Mishnah 7
+
+ומת הכלב – for if it (i.e., the dog) lived, even if all of it was in the house, the house is pure, for absorbed defilement [found] in living creatures is not defilement.
+ומוטל על האסקופה – and its neck is inside.
+אם יש בצוארו פותח טפח – the width of the neck is a handbreadth. And they estimate it through a thread that surrounds the neck. For everything that is within the width of a handbreadth, there is in its circumference three handbreadths.
+מביא את הטומאה – to the upper side that within it (i.e., the dog), it overshadows over the defilement and the defilement and conducts it into the house.
+ואם לאו – that there isn’t an opening of a handbreadth.
+אינו מביא את הטומאה – that concerning the matter of bringing the defilement we require an opening of a handbreadth.
+רבי יוסי אומר רואים את הטמאה – we check the place of the defilement on the body of the dog. If it (i.e., the defilement in the belly of the dog) is from the lintel and inside, the house is impure even though its neck does not have the thickness of a handbreadth, for hidden defilement bursts forth and ascends, and it is found that the house overshadowed over the defilement. And the Halakha is according to Rabbi Yossi.
+פיו לפנים – and the hole of his tail (i.e., the dog’s rectum) is from the outside.
+הבית טהור – if the defilement is from the outside. For because of the conducting water through a channel, we do not defile him, for here is no path for the food to leave through its motuh, but rather through the hole in the privy.
+פיו לחוץ – and through its lower part of the body/abdomen is on the inside.
+הבית טמא – for this is the path of the small opening which was at its conclusion to exit.
+בין כך ובין כך – whether its (i.e., the dog’s) mouth is inside or whether its mouth is outside, whether the defilement is opposite the lintel and inside or whether the defilement is outside, whether there is in its neck a handbreadth or whether there isn’t in its neck [the space of] a handbreadth, in every matter the house is impure, for the defilement goes whether through its entrance or whether through its exit.
+כמה תשהה – the flesh of the corpse.
+במעיו – of the dog prior to the dog dying and further would not defile because it would be considered as consumed.
+שלשה ימים מעת לעת – from the time it (i.e., the dog) ate it. As we state in [Tractate Shabbat folio 155b] that it is revealed and known before the Holy One, blessed be He that the food of a dog is small, therefore, it leaves its food remains in its intestines for three days.
+בעופות ובדגים – if they (i.e., birds and/or fish) ate from the flesh of the corpse, in order that it fall into the fire and be burned.
+ר' יהודה בן בתירא אומר וכו' – And the Halakha is according to Rabbi Yehuda ben Beteira.
+
+Mishnah 8
+
+החדות (the cellar) – like [the word] דות/cellar, that is the same as a בור/cistern, and that is the same as a דות/cellar, but that the בור/cistern is something [made by] digging and דות/cellar is [something made] by building.
+ומנורה בתוכה – within the cellar/דות.
+והפרח של מנורה יוצא וכפישה נתונה עליו (the calyx/cup of the Menorah projects and its inverted vessel – divided into two compartments by the bottom - is put over it [that it would remain in position]) – we have the this reading. Meaning to say, on the calyx/cup/flower. And the cup/calyx is wide at the top of the Menorah that the candle sits upon it. And the כפישה/inverted vessel is a large basket that they press the olives in it in order to produce shrinking and maturing of the frits by underground storage or by exposure to the sun.
+על פי חדות – that doesn’t fall into it.
+טהור – that it is preserved with the walls of the tent, as we stated above in Chapter 5, [Mishnah 6].
+המנורה טמאה – because of the calyx/flower that protrudes from the cellar, the inverted vessel does not protect it. But if you should say, since the Menorah is impure, how can the cellar be pure? For doesn’t it become defiled like the corpse itself that a sword is like that the slain person? One can say, that we are speaking as for example that there isn’t a corpse in the house but rather the sword that touched/came in contact with the corpse, and through it defiles the house and the Menorah, and we hold that the a vessel does not make another vessel something else as was explained in the first chapter (see Mishnah 2).
+אף המנורה טהורה – for we follow after it (i.e., the Menorah) and not its calyx. And it (i.e., the Menorah) is within the cellar exists and is protected with the cellar.
+הכל טמא- whether the cell or whether the Menorah, since if you take the Menorah, the inverted vessel falls into the cellar [and everything is unclean].
+
+Mishnah 9
+
+טומאה שם- within the cellar, even though the inverted vessel is on top of it.
+הבית טמא – for there is no airtight fitting lid for defilement.
+טומאה בבית – now we are speaking of the open cistern which lacks an inverted vessel divided into two compartments by the bottom between.
+טהורים – the vessels [are pure]. Since there is in their place a cubic square handbreadth, that are protected there like a gutter/pipe which is bent/arched over under the house, as is taught in the Mishnah above in Chapter 3 [Mishnah 7] the defilement is in the house and what is within it is pure.
+רחבים משל בית (if the walls of the cistern are wider than the walls of the house) – as for example that the cavity of the cistern is broader/extended continuously underneath the wall of the house and the wall of the cistern is built from outside of the wall of the house and the utensils are there.
+בין כך ובין כך - even if there isn’t in their place a handbreadth by a handbreadth at the height of a handbreadth, they are pure.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+נסר שהוא נתון על פי תנור חדש – that was not heated/kindled, that is not susceptible to receive ritual defilement, And we are speaking of an oven that stands in the courtyard or in the garden.
+בפותח טפח – that the board is wide and extends outward from the oven a handbreadth around it from all its sides.
+שעל גביו – on top of the board.
+טהורים – for since the oven is pure, the vessels are protected, and similarly, if defilement is on top of the board and the vessels are underneath the board.
+ובישן – as for example, that the oven was heated that is susceptible to receive ritual defilement.
+טמא – the oven [is impure]. The board does not protect it. And all the more so, thew vessels that are under the board and that are on the board. And the reason of our Mishnah is that vessels become tents to defile but not to purify, therefore, a new [oven] which is not a vessel protects. An old [oven] which is a vessel does not protect.
+ור' יוחנן בן נורי – specifically with an oven. But regarding vessels, he (i.e., Rabbi Yohanan ben Nuri) agrees that they are impure. And this is brought in the Tosefta (Tractate Ohalot, Chapter 13, Halakha 1).
+נתון על פי שני תנורים – the head of the board on this oven and the other head of the board on the other oven and there is defilement between the two ovens, and we are speaking of old ovens. But the Rabbis go according to their reasoning and Rabbi Yohanan ben Nuri according to his reasoning. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 2
+
+סרידא (coarse web or matting/stuffed matting used for stoppers of stoves) – like a kind of earthenware lattice-work/grid/mesh. It is the Aramaic translation of (Exodus 27:4, 38:4): “a grating of meshwork”/מעשה רשת – making mesh. And it is smooth and the leftover is outside of the oven a handbreadth from every side.
+הכל טמא – vessels that are underneath it and that are above it, except from vessels that are on top of it opposite the airspace of the oven, because the tent brings defilement underneath it all around the oven and returns and bursts forth above. But even the defilement that is above bursts forth downwards and it is stretched around and returns and bursts forth above.
+כנגד אוירו של תנור טהור – for it is surrounded by an airtight seal and interrupts it.
+כנגדו עד הרקיע טמא – but what is underneath it is ritually pure.
+
+Mishnah 3
+
+נסר – [a board] which is long and narrow, and when it is placed on the mouth of the oven, it extends outward a handbreadth from the east and a handbreadth from the west but from the south and the north it does not extend outward.
+טומאה בצד זה – underneath the board in the east or in the west.
+כלים שבצד השני טהורים – that there Is no room for the defilement to pass, for the board doesn’t have leftover from the north or from the south.
+ורבי יוסי מטמא – for he holds that the oven does not form a partition. But the Halakha is not according to Rabbi Yossi.
+הבטח (a hollow column-like receptacle of rain water near the house; Maimonides holds that it is a projection in front of the window to stand upon in climbing) – There are books that have the reading of אבטח, and it is a building that is made similar to a bathtub in bathhouses that they place water in them for washing, and a board is placed upon it for the ceiling and board has leftover from two sides. But if there is defilement from this side, it doesn’t go out to the other side because the hollow column-like receptacle of rain water near the house interposes.
+היה בו זיז (if it had an attachment – a projection from the door frame serving as a shed over the entrance, or a molding projecting from a window-sill as a bracket) – there was a beam going out above from the hollow column-like receptacle of rain water from the east to the west.
+רואין את הבטח כיאלו אינו – for even though the hollow column-like receptacle of rain water near the house interposes with the board, in connection with the attachment/a projection from the door frame serving as a shed over the entrance – it does not interpose. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 4
+
+סנדל של עריסה – the cradle of a baby that regularly is placed underneath its feet like a metal sandal for beauty or in order that it not rot/decay.
+שפחתו בתוך הבית (that was broken through within the house) – that the roof of the upper chamber was broken through/reduced that the crib is placed upon it and the sandal of the cradle is seen within the house from the reduction that is in the roof, and defilement is within the house.
+אם יש – in the place of the breach.
+פותח טפח – it brings the defilement from the house to the upper chamber.
+ואם לאו – that there isn’t there an opening of a handbreadth.
+מונין בו כדברך שמונין במת – that the sandal and the crib are impure with a ritual impurity for seven days like the law concerning impure vessels that come in contact with vessels, but the baby is impure with ritual impurity until the evening, as it is taught in the Mishnah in the first chapter (Mishnah 2).
+
+Mishnah 5
+
+מעזיבה (concrete of stone chippings, clay, used for paving floors, pavement covering the ceiling of the lower story and serving as flooring of the upper story) – plaster and stones that they regularly place on top of the beams.
+
+תחתיה טמא – and that which is on top of it is ritually pure, for the beam interposes. And these words [apply] when there the beams have an opening of a handbreadth when they are a handbreadth wide, but if they are not a handbreadth wide, they do not bring the defilement and they do not interpose, and it is like one that they don’t have it. And it is found that defilement is like it stands in the airspace.
+ביניהן טמא – and that underneath the lower [beam] and on top of the upper [beam] they are pure, for both of them interpose.
+כנגדו עד הרקיע טמא – for underneath all of them (i.e., the beams) it is ritually pure.
+כבין התחתונות – opposite the airspace of the lower ones. And their widths is like the measure of the airspace that is between them, for if they should raise up the lower [beams] or lower he upper [beams], it is found that everything is concealed.
+תחת כולן טמא – it is as if the ceiling was level, and on top of them is pure.
+
+Mishnah 6
+
+תחת כולה – all the vessels that are under it (i.e., the beam) are impure, for it brings defilement to everything. But on top of it is pure, for it interposes in the face of the defilement.
+ואם לאו – that it (i.e., the beam) is not a handbreadth wide.
+בוקעת ועולה – for if defilement is underneath it, the vessels that are on top of it opposite the defilement are impure.
+בוקעת ויורדת – that if defilement is on top of it, the vessels that are under it opposite the defilement are impure.
+היקפה שלשה טפחים – that all that there is in its width a handbreadth, there is in its circumference three handbreadths, for such we found in [The Second Book of] Chronicles [Chapter 4, Verse 2]: “He made the sea of cast metal ten cubits across from brim to brim, perfectly round; it was five cubits high, and its circumference thirty cubits.”
+
+Mishnah 7
+
+עמוד שהוא מוטל לאויר (a column which lay [on the ground] in the open air) – a round column that is cast on the ground and lies on its circle. In the open air, as for example, in the courtyard or in the garden. And from the middle of the circle it begins to overshadow on the ground and gradually becomes shortened from here and there until its bottom is next to/adjacent to the ground, and regarding the mater of bringing defilement we require a handbreadth by a handbreadth at the height of a handbreadth squared, but if there is here to the side that is outward from underneath the height of a handbreadth even though that which is below is adjacent/next to in the place of his lying down on the ground, the height is not a handbreadth completely which defiles in the tent, and it is judged like the sloping of tents. But the round pillar which has in its circumference twenty four handbreadths is found that its width is eight handbreadths, that all that has in its width a handbreadth there is in its circumference twenty-four handbreadths, and it is found that a person is able to make a quadrangle underneath his partition/wall that is from here to and from there a handbreadth by a handbreadth. At the height of a handbreadth, there is here a square of eight [handbreadths] by eight [handbreadths] if you make within it a circle of eight [handbreadths], it is found that the corners overlap eight-fifths [handbreadth] for each and every corner, for each cubit in a square is a cubit and two-fifths crosswise/in a diagonal line, it is found that the diagonal line is in excess of the width by sixteen-fifths, take from them half for this corner and half for that corner, there is for each one eight-fifths, and if you come to make in the corner that is outside of the circle a square of a handbreadth by a handbreadth, it is found that his diagonal line/crosswise is in excess over its width by two-fifths, and it is found that the measure of the diagonal line is seven-fifths, there would not remain for us more than the need other than one-fifth, but because the one-fifth is not exact. And furthermore, that each cubit in a square is a cubit and two-fifths in a diagonal line – which is not completely lying exactly in line, for it is missing a bit from it.
+
+Mishnah 8
+
+מודבק לאסקופה – that the threshold is wide and defilement is attached on the threshold from the arched gateway with posts and outward, Rabbi Eliezer holds that all of the threshold is like the house, therefore, it defiles the house. But Rabbi Yehoshua holds from he arched gateway with posts and outward, the threshold is not considered like the house. And the Halakha is according to Rabbi Yehoshua.
+ידון מחצה למחצה – from half of the threshold and inward is like inside, and the house is impure, from half and outward is like outside and the house is pure, half and half, the house is impure.
+מודבק למשקוף – underneath the lintel from the arched gateway and posts outward.
+הבית טמא – that even from the arched gateway and posts and outward it is considered a house.
+ור' יוסי מטהר – for it is not considered to him like a house. But the Halakha is not according to Rabbi Yossi.
+רבי אליעזר מטמא – that he considers all of the threshold like a house.
+מטפח ולמטן טהור – for it is similar to the ground.
+מטפח ולמעלן טמא – even though it is attached to the threshold, Rabbi Yehoshua purifies the house, here when then defilement is in the house, Rabbi Yehoshua declares impure the threshold from a handbreadth and higher, because it is the manner of defilement to leave and not to enter. And the Halakha is according to Rabbi Yehoshua.
+
+Chapter 13
+
+
+
+Mishnah 1
+
+העושה מאור ((he who leaves a light-hole/opening – in the wall – from the start – when building) – a window that is made for its light.
+בתחילה – because they need to need the concluding clause: "שיירי המאור"/”remnants of the light,” it teaches in the first clause, “from the start”/"בתחילה".
+מקדח גדול של לשכה (the full capacity of a large borer/drill of the chamber) – It is like the Italian Dupondium and like the Neronian Sela and it has the full capacity of a hole of a yoke/pole. If it has in the window like this measure, it brings the defilement to the other side.
+שיירי המאור – if thee remains from the window that is not concealed.
+חררוהו מים- that the cave was not made at the hand of a person but rather through the running water.
+או שרצים – as for example the mole/weasel and the mouse.
+או שאכלתו מלחת (or formed through corrosion produced by saline corrosion) – that the land is filled with saline corrosion and it burst forth on its own.
+מלא אגרוף – the fist of Ben Battiah (see Tractate Kelim, Chapter 17, Mishnah 12 – Ben Battiah is the nephew of Rabban Yohanan ben Zakkai, one of the leaders of the terrorists during the siege of Jerusalem by the Romans) – a large person whose fist was like the large head of all people.
+חישב עליו לתשמיש – a window that that the running waters or the reptiles made, that he gave thought to use it and to leave there his belongings.
+למאור – to bring in light.
+הסריגות (the lattice In the windows) – the partitions which are like net-work in zig-zag that they make in widows of storehouses.
+והרפפות (loose lattice work with wide meshes – used for sheds) – partitions that are zig-zag that they make in windows of summer houses where they sit there to cool off.
+מצטרפות כמלוא מקדח – the airspace that is between the lattice in the windows, even though there isn’t in one place like the breadth of a hole of a borer/drill, they combine amongst all of them to the size of a borer.
+להביא את הטומאה ולהוציא את הטומאה – this is not referring to the dispute between the School of Shammai and the School of Hillel, but it refers to the measurements of the first clause of the Mishnah. And this is what he said: The size of the hole of the large drill/borer and the size of the fist [of Ben Battiah] and the opening of a handbreadth that we stated, all of these measurements, whether to bring in the defilement into the house or whether to remove the defilement from the house. But Rabbi Shimon disputes this, and holds, whether to bring in or whether to remove, for all of them their measurement is the opening of a handbreadth, and Shimon does not have the measurement of the size of the hole of the borer or the size of the fist at all. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 2
+
+חלון העשוי לאויר – o bring in the air of the world, that is the window that is made for its light. And because it was necessary to teach that he built a house outside of it, he went back and repeated the teaching.
+בנה בית חוצה לה – opposite the window, and the airspace of the window was voided.
+שיעורה בפותח טפח – like the window that is made for usage.
+נתן את התקרה באמצע החלון – that the window is found half it of it above the ceiling and half of it below.
+החלון התחתון בפותח טפח – like the law of the window made for usage, for here there is no air.
+והעליון מלוא מקדח – that above from the ceiling is for the air.
+
+Mishnah 3
+
+החור שבדלת – in the middle of the door, that it is not made for the air.
+שייר בו החרש – the artisan who prepared/fixed the door.
+מלמטן – as for example that he left [a hole] near the threshold.
+או מלמעלן – near the lintel.
+הגיפה (he filled the hole out but not entirely)– he closed it.
+ולא מירקה – but didn’t complete it.
+או שפתחונו הרוח – meaning to say, or that he competed the closure but the wind came and opened it.
+שיעורו מלוא אגרוף – for since it opened on its own, it is like the running water or reptiles. But in this concluding clause [of the Mishnah], Rabbi Tarfon does not disagree because the hole that is in the middle the carpenter made with intention, but not because he needs the hole but rather the boards were short and a door was made from them and he had the intention to place a hole/incision in the middle more than to place it below or above. And it is similar to someone who makes with intention, but when he placed it from below or from above, this is not like doing it with one’s hands, but rather because the boards are short, and the hole wasn’t filled.
+
+Mishnah 4
+
+העושה מקום – that he made a puncture going all the way through in the wall to place there a reed of the weavers.
+ולאספתי (and for the executioner’s sword/weaver’s stave) – a sword in the Greek language they call ASPATI. And weavers have a vessel like the shape of a sword.
+שעורו בכל שהוא – to bring in the defilement to the other side.
+לזון את עיניו – to look out from there to the public domain or to the courtyard.
+ולתשמיש – to hide there his belongings.
+
+Mishnah 5
+
+אלו ממעטים את הטפח – a window that its measure is when it is open a handbreadth, and one of all of these that is considered here is placed in it and it reduces the airspace from a handbreadth, it interposes, that the defilement doesn’t pass to the other side.
+על ידי רובע עצמות – if there is in the house a quarter [KAB] of bones that defile in a tent, and less than an olive’s bulk from the flesh of a corpse that is placed in the window, it lessens it. And specifically, less than an olive’s bulk, for if it were an olive’s bulk, it itself defiles in a tent. And specifically, through a quarter [Kab] of bones. But if there is in the house an olive’s bulk of flesh from a corpse, nothing less than this olive’s bulk can lessen it, for on the contrary, flesh combines with flesh. And that is the reason also that specifically flesh reduces through bones, but not bones through bones, for bones with bones combine.
+פחות מעצם כשעורה -but a bone like [the size of] a barleycorn does not reduce/lessen the size, because it defiles through contact and through carrying.
+פחות מכזית מן המת – now [the Tanna/teacher of the Mishnah] has repeated his teaching, even though he taught it in the first clause [of the Mishnah] to inform us/teach us that he lessens/reduces [the size] through all that defile in a tent, such as a quarter [LOG] of blood and a spoonful of mass of earth from a grave containing parts of a decayed human body if of a certain quantity and all of those that are taught in Chapter Two [of Tractate Ohalot].
+פחות מכזית מן הנבלה וכו' – all of these that are considered from here and onward, that they reduce whether through bones or whether through flesh.
+ופחות מכביצה אוכלים – that foods less than an egg’s bulk do not defile others and are not susceptible to receive ritual defilement from the Torah, therefore it reduces and interposes in the face of the defilement.
+והתבואה – that took root far from the wall and its foliage straightened and closed the window, for it is attached to the ground.
+וככי שיש הן ממש (the web-like marrow of reeds/substantial spiderweb in which there is substance) – spider’s web that are called the web-like marrow of reeds. But I heard that they are a species of spider’s web that is found within the reed. And sometimes it is very thin and it is web-like marrow of reeds and there is no substance to them, and sometimes it is similar to the weaving of cloth and it is like a web-like marrow of reeds that has substance to it.
+ונבלת עוף טהור שלא חישב עליה – that the carcass of fowl/birds is ritually pure and doesn’t defile until one considers it/given it thought for eating, and then it defiles with the ritual impurity of foods like an egg’s bulk and does not require certification [to be susceptible to ritual uncleanness].
+נבלת עוף טמא שחשב עליה ולא הכשירה – for the carrion of an impure bird/fowl requires intention/though and requires certification [to be susceptible to ritual uncleanness, that is to say, that when water comes upon it or one of the seven liquids (i.e., dew, water, wine, olive oil, blood, milk and honey – see Tractate Makhshirin, Chapter 6, Mishnah 4), but if it is lacking thought/intention or certification of [to be susceptible to ritual uncleanness], it is pure and it reduces/lessens [the handbreadth] and interposes in the face of defilement.
+
+Mishnah 6
+
+ולא תבואה שבחלון – that actually took root in the window. Because it was his intention to remove it when it ruins the wall, and every thing that is his intention to remove, does not reduce in the window. But above (i.e., the previous Mishnah), it speaks about something that took root far from the wall, that now it is not his intention to remove it.
+השתי והערב המנוגעים (but not – the warp and woof threads that have contracted leprosy) – that the warp and woof [threads] become defiled through plagues/leprosy, and something that is impure does not reduce/lessen.
+ולא לבינה מבית הפרס – the brick is made from the dust of the an area in which uncertainty exists concerning the location of a grave or a corpse [surrounded by one-hundred cubits]. Rabbi Meir holds that it is impure just as the dust of an area in which uncertainty exists concerning the location of a grave or a corpse, therefore, it does not lessen in the window. But the Rabbis hold that they only defiled a clod/lump-like creature that comes from an area where in which uncertainty exists concerning the location of a grave or a corpse, and not the dust even after it was kneaded. And the Halakha is according to the Sages. And the measure of a clod/lump is like a large lump of sacks which is like the sealing clay as required for a seal on bags.
+
+Chapter 14
+
+
+
+Mishnah 1
+
+הזיז שפניו למטה (the projection from the door frame serving as a shed over the entrance, or a molding projecting from a window-sill serving as a bracket --- the finished side of which faces the ground) – like a tablet/board that projects out from the wall outward and its head is bent to the land to side of the opening. Therefore, its tent combines with the opening and brings the defilement in any amount and it is considered as if it has an opening of a handbreadth, but if the defilement is underneath it, the house is impure, that we see its head bent downward as if it reached the ground and it brings defilement to the side of the house.
+וגיזרה – that it faces upward. Its head is bent upward and its tent does not combine with the opening, therefore, it requires an opening of a handbreadth.
+וגבלית (a Giblean balcony) – The Tosefta (Tosefta Ohalot, Chapter 14, Halakha 9) explains that it is vessel which sucks from (is girded to the wall on) both sides and left alone (without support) in the middle.
+שנים עשר טפחים – for the measurement each נדבך/course of stones or tier/layer is four handbreadths, and a נדבך is a row of the stones of the building.
+והעטרות (cornice, molding, wreaths -above the entrance) – stones arranged in a circle that protrude from the wall above from the opening similar to an archway for beauty.
+והפתוחים (and the engravings -above the entrance)- that they make from stone on the opening or on the window for beauty, and sometimes they protrude from the window or from the opening a handbreadth or more.
+
+Mishnah 2
+
+זיז שעל גבי הפתח וכו' – here we are speaking where the opening is concealed. And because of this, we require that the projection will have an opening of a handbreadth. And this is implied in the Tosefta (see Tosefta Ohalot, Chapter 14, Halakha 9).
+ושעל גבי החלון רום אצבעיים – that is to say, whether a window whose measure is a height of two fingerbreadths, such as the remnants of the light-hole (i.e., opening in the wall from the start – see Tractate Ohalot, Chapter 13, Mishnah 1) or whether its measurement is as large as the hole made with the [large carpenter’s] borer/drill, as for example, that makes the light-hole at the outset, the projection that on top of both of this is whatever the amount.
+ורבי יוסי אומר מלואו (only if its height is of equal measure/of full capacity) – a window whose measure is a height of two fingerbreadths, its projection it’s measure is with two fingerbreadths. But a window whose measurement is as large as the hole made by a borer/drill, its projection we also estimate/assess to be as large as the hole made by a borer/drill. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+אפילו גבוה מאה אמה – even if the projection, the measurement of its height from the opening is twelve handbreadths, with a reed they were stringent because it is carried. But Rabbi Yohanan ben Nuri holds that one should not be stringent with a reed more than with the wall projection, and higher than twelve handbreadths with an opening of one handbreadth. And the Halakha is according to Rabbi Yohanan ben Nuri.
+
+Mishnah 4
+
+זיז – which is a handbreadth wide and surrounds all the walls of the house from the outside, and opposite the opening/door extends three fingerbreadths, but on the rest of the opening/door, there is no projection. For if there was an extension opposite the opening/door of a handbreadth, the house would be impure according to the words of everyone.
+כלים שתחתיו טמאים – in this Rabbi Yehoshua does not dispute as he disputes in the concluding clause [of the Mishnah], because it is the manner of defilement to depart/go out.
+רבי אליעזר מטמא את הבית – because the projection is stringent that it defiles in any amount, it brings defilement to the house with three fingerbreadths.
+וכן בחצר שהיא מוקפת אכסדרה – but the covered place in front of the house/parlor extends three finger breadths, [if] defilement is in the house, vessels that are in the parlor are impure. [If] defilement is in the parlor, Rabbi Eliezer declares the house to be impure. But Rabbi Yehoshua declares it to be pure. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 5
+
+שני זיזין זה על גב זה – and they are corresponding this one opposite that one.
+יש בהן פותח פתח – that each one of the wall projections – its width is a handbreadth by a handbreadth.
+וביניהן פותח טפח – the bottom one is above from the ground a handbreadth and the upper one is a handbreadth above from the lower one.
+וטומאה תחתיהן – underneath the bottom one. Everything that is below it is impure and what is above it is pure, for it interposes in the face of the defilement.
+ביניהן – if defilement is between the bottom one (i.e., projection) and the upper one, everything that is between them is impure. But what is under the bottom one and that which is above the higher one, is pure, for they interpose.
+על גביהן – on top of the upper projection. And what is opposite the defilement until the firmament, is impure. And all the rest is pure.
+היה העליון עודף על התחתון וכו' תחתיהן וביניהן טמא – that whether the defilement is under the lower [projection] or whether that the defilement is between them, the very excess that the upper projection is greater than the bottom [projection] by a handbreadth combines the defilement in every place. But what is above the upper [projection] is pure, for it interposes.
+על גביהן – on top of the upper [projection].
+היה העליון עודף על התחתון וכו' טומאה תחתיהן – that is under the lower [projection].
+תחתיהן וביניהן טמא – for that surplus combines/mixes the defilement and brings the defilement to what is below it.
+ביניהן – if the defilement is between them or blow on the ground underneath the supplement, that is opposite the excess/surplus but not below the lower [projection].
+רבי אליעזר אומר תחתיהן וביניהן טמא – for even though there isn’t a handbreadth in the surplus, it brings the defilement under the lower [projection], since the surplus is over it [as a tent].
+ביניהן ותחת המותר טמא – what is between the two projections and what is underneath them on the ground opposite the surplus is impure.
+ותחתיהן טהור – what is underneath the lower [projection], for since there isn’t in the surplus a handbreadth, the defilement does not come underneath the lower [projection]. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+אין בהן פותח טפח – that the [wall] projection do not have the width of a handbreadth, therefore, whether the defilement is below or whether the defilement is above, it does not interpose at all.
+וכן שתי יריעות שהן גבוהות מן הארץ בפותח טפח – and they higher than each other by a handbreadth, and their law is like that of two [wall] projections.
+
+Chapter 15
+
+
+
+Mishnah 1
+
+סגוס עבה (a thick coarse woolen blanket) – This Mishnah was explained above (i.e., Chapter 11) in the chapter "הבית שנסדק"/The house that was split [Mishnah 3]. And since it is necessary to teach about boards/planks, it is taught once again here.
+ואם היו של שיש – even if the larger one was a handbreadth above the ground, it is not considered a tent to bring the defilement, since the lower one reduces the airspace because they are considered like the ground. But boards/planks of wood are not considered like the ground at the time when the upper one is a handbreadth higher than the ground, even though the lower one reduces the airspace, the upper one brings the defilement.
+
+Mishnah 2
+
+טבליות של עץ – that are adjacent to one another and each of them are a handbreadth above the ground and touch at their corners – each other with its neighbor that is near it, and it is the manner of the corners of the boards that they are not a handbreadth wide, therefore, vessels that are underneath the first that the defilement is under it are impure, but that which is under the second are pure.
+הנוגע בשניה טמא טומאת שבעה – and even though it is taught in the Mishnah in the first chapter [Mishnah 2] that: “Utensils which touch the corpse and utensils [which touch other] utensils are unclean with the uncleanness of seven [days]. The third, whether man or utensils, is unclean with the uncleanness [that passes at] evening.” But it is taught in the Mishnah there (i.e., at the conclusion of Mishnah 3): “The tent does not come under consideration.” Therefore, the board that the defilement is underneath it is not part of the count (i.e., is not included).
+עד שיהא בו ריבוע בפותח טפח (until it has a squared handbreadth) – it is a kind of breached/broken-through chest that has four walls that they would make for a table when the table sits upon it, and that breached chest is called a square. And sometimes, that the table protrudes and extends outside from that square a handbreadth or less or more, and now it states that it needs that the table protrudes outward from that square with an opening of handbreadth, for just as what is within the square does not combine, if defilement is also within the square from the inside, the square interposes and prevents the defilement from passing to the outside.
+
+Mishnah 3
+
+חביות – many rows of jars [of clay], this one after that one and this over that one.
+שהן יושבות על שוליהן – and their mouths are [facing] upward.
+או מוטות על צדיהן – and their mouths are from the side.
+באויר – in a garden or in a courtyard.
+בפותח טפח – with the width of a handbreadth they touch one another.
+טומאה בוקעת ועולה – to the sides it teaches [in the Mishnah]. That they lie on their sides, even facing the defilement, nothing is impure other than what is below them and on top of them, but what is within them is pure, since that an earthenware vessel does not become impure on top of it, it protects what is inside of it, and what is not facing the defilement, even that it is under them or above them, is pure. And when they sit on their rims, even what is within is not protected, because there is no interruption from the airspace inside it to the airspace that is outside of it, but the jar itself is defiled, and all of the vessels that are in it are defiled, and even if it is not facing the defilement, as we stated the reason at the conclusion of the chapter הכוורת/The Hive (Chapter 9 of Tractate Ohalot, Mishnah 16).
+במה דברים אמורים בטהורות – for since they are pure, they are similar to boards of marble whose bottoms conceal the empty space/cavity of a handbreadth and the defilement bursts through and ascends.
+אבל אם היו טמאות – even if they are not above the ground, the upper ones which are a handbreadth above the ground bring the defilement, for the lower ones do not conceal/stop up, since they are impure, this resembles the ones folded over/doubled on each other and boards on top of each other.
+או גבוהות מן הארץ פותח טפח – they bring the defilement, and even the pure ones since they touch each other in a width of a handbreadth they are all considered like one tent.
+
+Mishnah 4
+
+שחצצו – that he made in it a partition (i.e., a room which one partitioned off with boards or tapestry on the sides – walls – or on the ceiling).
+מן הצדדין – that the curtains and the boards were placed opposite/corresponding to the walls of the house.
+או מן הקורות – that they were placed underneath the ceiling of the house.
+כלים שבחצץ טהורים (vessels that are in the space between two partitions/the vacuum) – that the curtains and the boards interpose, and are considered like vessels that are on the roof and like vessels that are outside of the wall.
+כלים שבבית טמאים – for there is no interposition for defilement, for this resembles an earthenware vessel that is surrounded with an airtight lid, for if the defilement that is in the house it protects over what is within it, but if the defilement is within it, there is no airtight lid for defilement.
+כלים שבחצץ – the vessel that is with the defilement with in the partition.
+אם יש פותח טפח – that there is an empty space/cavity which is a handbreadth wide.
+ואם לאו טהורים – the vessels that are in the space between the two partitions/the vacuum [are pure]. But a house however is impure.
+
+Mishnah 5
+
+חצצו מארצו (if one partitioned it off from the floor - laying an additional floor with a vacuum between) – that he covered the bottom [of the floor] of the house with boards or curtains.
+טומאה בחצץ – even if it has a handbreadth [in length] by a handbreadth [in width] at the height of a handbreadth [vessels that are in the house are impure].
+כלים שבבית טמאים – like a gutter/canal that is arched over underneath the house, as is taught in the Mishnah above in Chapter 3 [Mishnah 7]: “If it is a handbreadth wide, and its outlet is not a handbreadth-wide, the uncleanness is in in it - the house is unclean. Uncleanness is in the house – what is in it is clean.”
+שארצו של בית כמוהו – when it lacks an opening of a handbreadth.
+
+Mishnah 6
+
+טומאה בפנים- in the place of the straw.
+שכנגד היציאה – a vacant place which is like the width of a cubit from the opening until the wall that is opposite it that they (i.e., people) enter and depart on that path there to remove the straw and to bring it in. But the vessels that are within the vacant space are impure, which resembles the defilement in the vacuum/space of the two partitions of the vessels that are in the house are impure.
+טומאה בחוץ – that is in the vacant space from the opening until the wall that is opposite it.
+כלים שבפנים – in the place of the straw.
+אם יש במקומן טפח על טפח ברום טפח טהורים ואם לאו טמאים – that is in the space between two partitions/in the vacuum also if defilement is in the house, vessels that are in the vacuum where there isn’t in their place a handbreadth are impure.
+ואם יש בין התבן ולקורות פותח טפח - that this straw was not nullified to be considered like a vacuum/space of the two partitions and it is like the rest of the belongings that are in the house. But it doesn’t protect on what is inside, whether there is in its place a handbreadth or whether there isn’t in its place a handbreadth [of space].
+
+Mishnah 7
+
+וכן כרי של תבואה – that they abandoned.
+אפילו טומאה בצד הכלים – that the defilement was within the heap of stones, and vessels there were adjacent/near to the defilement within the heap but ae not touching the defilement.
+טומאה בוקעת ועולה – but whatever is at its side is pure. And if there is in the place of the defilement a handbreadth [length) by a handbreadth [width] at a height of a handbreadth, it is indeed like a concealed grave and it defiles everything that is around it.
+
+Mishnah 8
+
+חצר הקבר – he courtyard that surrounds from its four directions four caves of graves.
+טהור עד שיהא בה ארבע אמות – all the while that there are four cubits the person who stands in its midst is ritually pure. But less than four cubits, the person who stands in its midst is impure, but if there aren’t there other than three caves from three directions and the fourth direction of the courtyard is open to the airspace of the world, even if he isn’t is not distanced from the opening of the cave other than whatever the amount, he is pure, as long as he doesn’t touch the lintel of the opening of the cave. And these words [apply] when the courtyard of the grave is marked with a partition, but for a mere corpse [it takes only] four cubits for defilement.
+גולל לקבר – a covering on the opening of the burial cave.
+אלא כנגד הפתח (only the part directly opposite the opening) – of the burial crave. But a person who touches the end that is placed outside of the grave, is ritually pure.
+עשה ראשה גולל לקבר – and behold it stands over the burial cave like a tree. A person who comes in contact with it at four handbreadths near the burial cave is impure because of the stone placed on top of a burial cave/top stone, but from four [handbreadths] and above, he is pure.
+בזמן שהוא עתיד לגוד – to cut it off. And even though he did not cut it yet. [The word] לגוד is like (Daniel 4:20): “[The holy Watcher whom the king saw descend from heaven and say,] Hew down the tree [and destroy it].”
+כולו חיבור – all he while that he did not cut it, and even though he will ultimately cut it down. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 9
+
+הנוגע בה – all the time that it is a covering on the opening of a burial cave.
+טמא טומאת שבעה – as it is written (Numbers 19:16): “And in the open, anyone who touches a person [who was killed or who died naturally, or human bone, or a grave, shall be unclean seven days],” including the stone placed on top of a burial cave/גולל and the frame supporting the movable stone of a tomb/דופק.
+והחבית והמשקין טהורים – that an earthenware vessel that is surrounded with an air-tight lid is pure from being defiled in the tent of a corpse, as it states (Numbers 19:15): “And every open vessel, with no lid fastened down, shall be unclean,” but if it is has an air-tight lid upon it, it is pure, and an earthenware vessel that Scripture speaks of is not susceptible to receive defilement from outside it/above it.
+רבי מאיר אומר וכו' – But the Halakha is not according to Rabbi Meir, but rather even though you don’t have a thing that is a living, breathing creature and it defiles, outside of a human being, nevertheless, they defile because of the top-fitting cover all the while that they are top-fitting covers for a burial cave.
+
+Mishnah 10
+
+המאהיל על המת ונוגע בכלים – the vessels are impure for a period of seven days because of attachments, as for example, that at the time that he touched the corpse or overshadowed it, a person who touches likewise with vessels.
+ואם יש בידיו פותח טפח טמאים – since his hands overshadow over the corpse and over the vessels, they bring the defilement in.
+שני בתים – and their openings correspond with one another.
+מביא את הטומאה – and they remained as two impure houses. For a tent of his hands combines the defilement as if two halves ae placed in this one (i.e., hand) and that one (i.e., hand).
+ואם לאו – that there isn’t an opening of a handbreadth in his hands. A person, however, is impure, as it is taught in the Mishnah further on [Chapter 16, Mishnah 1] and on themselves with whatever amount, but the two houses are ritually pure.
+
+Chapter 16
+
+
+
+Mishnah 1
+
+כל המיטלטלין מביאין את הטומאה – because of the tent. For if it overshadows its one head over the corpse and other head over the vessels, it brings the defilement.
+כעובי המרדע (as thick as an ox-goad) – even if it lacks the width of a handbreadth but rather that it has in its circumference a handbreadth. For a thread of a handbreadth surrounds it, for they (i.e., the Rabbis) decreed on its circumference because of is thickness.
+אקפח את בני (May I bury my children -an oath frequently used by Rabbi Tarfon) – I will bury them. [The word] קיפוח/deprivation – is the language of mutilation/excision or cutting. And it is an oath, “may I bury my children if this thing is not true” that this Halakha is forced/prevented, defected/lopped and cut piece-meal. For we require an opening of a handbreadth.
+ששמע השומע – when the question was asked through an actual event/incident in the Bet Midrash/academy and he heard that they defiled and he did not know for what reason they defied it. They defiled the ox-goad because of the utensils that overshadow over the corpse, that the vessel itself that overshadows the corpse is impure regardless of the amount, for we don’t require an opening of a handbreadth other than to bring the defilement under its second head, and they defiled the farmer either because of either for the reason of connections or because he had vessels that touched the corpse and a person [who came in contact] with vessels and is impure for a period of seven days. But the listener erred to state that they defiled him for the reason that the ox-goad brings upon him defilement from the law of the tent.
+שיהו דברי חכמים מקויימים (that the words of the Sages may endure) – that they say that the ox-goad brings the defilement.
+על האדם הנושאן – there are times when a person who carries them does not have upon him anything other than defilement for one night, for his clothing interrupts between his shoulder and the ox-goat and it is for him “that he will offer with that he will offer to that he will offer,” (see Leviticus 21:17, 18 and 22:3) that a person who sees that they defile him a defilement of an evening will err to state that it is because of the tent that they defiled him, because it has a circumference of a handbreadth, and it comes to inform us that the defilement of a tent has naught other than the defilement of an evening. Therefore, they (i.e., the Sages) decreed upon him “like the thickness of an ox-goad” to defile for a period of seven days according to their words (i.e., of the Rabbis) because of the tent.
+ועל עצמן בכל שהוא – for a vessel that overshadows over a corpse is impure, even of any amount.
+ועל שאר אדם וכלים – that is underneath the ox-goad.
+בפותח טפח – because they don’t defilement at all, it doesn’t belong to defile on its circumference because of its thickness.
+
+Mishnah 2
+
+כוש (reed used a spindle) – a spindle that women spin on. And even though they are flat wooden vessels, it is susceptible to receive Levitical defilement, because of the metal hook/curved pin that is fixed in it.
+אע"פ שאינן מכוונין (even though they are not directly opposite one another)- for two halves of an olive’s bulk [of a corpse] are not directly opposite each other.
+טמא – the spindle. That it brings the defilement upon itself with any amount.
+הקדר – who sells pots.
+והסל – the balancing pole/staff that he carries the pots. And in the Tractate Kelim (Chapter 17, Mishnah 16) they call it an איסל /pole or yoke carried on two, or more commonly, one shoulder and it is taught in the Mishnah there: "האיסל שיש בו בית קיבול מעות"/a carrying yoke in which there is a (hidden) receptacle for money.
+ואם יש באיסל פותח טפח – it brings the defilement on the pots that are underneath it to the second side where they are suspended on it (i.e., the yoke).
+התלוליות (the mounds) – it is the language of a תל/a hill.
+הקרובות בין לעיר – that are adjacent/near to the cemetery.
+בין לדרך – that is near the cemetery.
+אחד חדשות ואחד ישנות – because that the women bury their non-viable births, that up to fifty cubits a woman goes alone and buries her non-viable birth. But the ones far away, a woman doesn’t go alone to bury [the non-viable birth] on the mound/hill, and since she needed a man that would go with her, she goes to the cemetery but doesn’t bury on the hill. And that which we defile the old ones and even the far-off ones, for we are concerned lest the near ones were from their beginnings and the city was destroyed and the matter would be forgotten.
+ור' יהודה אומר כו' – And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 3
+
+המוצא מת בתחלה – for it was not known that there was a graveyard there, and this what we say in the Gemara in [Tractate] Nazir [folio 64b]: "המוצא"/He who finds a corpse, but not that it was accessible; dead, excluding one that was killed, for a killed person has no ground which is pressed by a body in the grave (and which is considered the dead person’s property) and he lacked a neighborhood of graves, and this is what is derived.
+מושכב – and not that he was sitting.
+כדרכו – and not that his head was lying between his thighs. For all of these, we are concerned/worried lest they are heathens, for it is not manner of Israelites to bury their dead as such.
+נוטלו ואת תבוסתו (if one finds in his field a body in the usual position of a buried man, the first time, he may remove it with the ground which it occupies – for burial in another place) – it is permissible to remove him from there and to bury him in another place. And he must take from the dust of the grave with him, the ground which is pressed by the body in the grave (and which is considered the dead man’s property), which is all the crushed, loose earth that is underneath him, and he digs in virgin earth three fingerbreadths as it is written (Genesis 47:30): “[When I lie down with my fathers,] take me up from Egypt and bury me in their burial-place,” for he didn’t need to say, “from Egypt”, but rather, this is what he said: “from the dust of Egypt take with me.” But Maimonides had the reading "תבוסתו"/his ground that is pressed by a body in a grave (as opposed to the reading in the Mishnah"תבוסתן"/their ground that is pressed by a body in a grave, the dust that is mixed from blood and the moisture/secretion of the corpse. It is the language of (Ezekiel 16:6): “[When I passed by you] and saw your wallowing in your blood, [I said to you: ‘live in spite of your blood.’].”
+מצא שלשה. אם יש בין זה לזה מארבע אמות ועד שמונה – meaning to say, from the first grave until the third, there is no less than four cubits and not more than eight [cubits].
+הרי זה שכונת קבורות (behold, this is a graveyard) – and it is recognized that to there burial is provided to them there, and it is prohibited to remove them, for they have acquired their place. And even,one corpse if it is known that to there burial was given to him, it is forbidden to remove him. But that for one or two we suspend [this view] that they were not buried there other than on a temporary basis and it was their intention to have them removed, but with three, it is proven that this is a special place for burials. And the length of the cave is its manner to be six [cubits] long and four [cubits] wide with a diagonal line of the surplus of two cubits which is eight. And because of this, it is taught [in our Mishnah]: “from four cubits and until eight.”
+כמלוא מטה וקובריה – we don’t have this reading here.
+בודק ממנו ולהלן עשרים אמה – that the cave is four cubits wide by six in length, and the courtyard and the caves are open to him from here and from there, six [cubits] by six [cubits], for this is what the Rabbis hold in [Tractate] Bava Batra, in the chapter: "המוכר פירות" /He who sells fruit (Chapter 6) [folio 101a, see also the Gemara on folio 102a], it is found that the length of two caves and a courtyard that is between them is eighteen cubits, and because that sometimes they dig one cave in a diagonal, and the diagonal of a cave has a surplus on its square of two cubits, they are found to be twenty cubits, eighteen of the first cave with a diagonal and six [cubits] of the courtyard that is between the two caves and six [cubits] of the second cave, for one diagonal we have stated, two diagonals we have not stated. And that is what is taught [in the Mishnah] regarding twenty. And further one needs to check from above and below twenty cubits, and that is forty cubits, for perhaps this is a cave that is in the eastern part of the courtyard and there still another [cave] that is opposite on the western side of the courtyard; alternatively, this one is on the western side of the courtyard and there is still another on the eastern part of the courtyard.
+מצא מת אחד בסוף עשרים בודק הימנו ולהלן עשרים אמה – for who would say that from this cemetery there is this cave, perhaps there is another cave and another courtyard of another person, and one must also make to there all of the examinations mentioned above, for just as there is a grave there, just like this, there are others.
+שרגלים לדבר – after that is found already in this field a graveyard.
+שאילו מחלה מצאו – for this grave prior to his having found the first three, he removes it and its soil that it occupies, as it is taught in the first clause of the Mishnah: "המוצא מת בתחלה כו' נוטלו ואת תפוסתו"/a person finds a corpse in first instance, he removes it and the soil that is with it.
+
+Mishnah 4
+
+הבודק – that which is taught in the [previous] Mishnah: "ובודק הימנו ולהלן עשרים אמה"/And he examines [the ground] from it and onward for twenty cubits, there is no need to dig it all up, but rather, he digs a cubit by a cubit and leaves a cubit hat he doesn’t dig, and he does this until he reaches the end of twenty [cubits]. And that cubit that he digs he must dig until he reaches the rock or the virgin/untouched soil, which is ground that had never ever been dug.
+המוציא את העפר ממקום הטומאה – from those cubits that he digs.
+אוכל בדמאו – if he is a Kohen, he eats of his heave-offering. It is the language of (Exodus 22:28): “You shall not put off the skimming of the first yield of your vats.” But even though the Kohanim are not permitted to check, they are warned about the defilement, nevertheless, if the Kohen happens by chance to check, he is not forbidden to eat heave-offering where it is not under the presumption of defilement being there.
+המפקח את הגל – of stones that fell upon a person and he died. If he was a Kohen, he does not eat of his doubtful heave offering. For since it is under the presumption that there is defilement there, we are concerned that perhaps [the corpse] was overshadowed, and even we are concerned even if he is doubtfully alive or doubtfully dead.
+
+Mishnah 5
+
+היה בודק- to complete the twenty cubits.
+לנחל – river.
+לשלולית (to a pool, pond, rivulet) – a rivulet/canal which imparts booty (alluvium) to its banks and other canals of what drink from it.
+או לדרך הרבים – and they don’t bury the dead/corpse in it (i.e., the public road).
+מפסיק - and he doesn’t examine further to complete the twenty cubits.
+והכל טהור – and they don’t have the ground which it occupied (i.e., the earth surrounding the buried corpse), but rather he collects the bones alone and he doesn’t have to take more.
+רבי שמעון אומר כו' – But the Halakha is not according to Rabbi Shimon.
+
+Chapter 17
+
+
+
+Mishnah 1
+
+יז
+החורש. בית הפרס – a place where the defilement is separated and flattened/straightened there. But my Rabbis explained that [the word] פרס is "דבר פרוס ושבור" (see also the Bartenura commentary to Tractate Niddah, Chapter 7, Mishnah 5 where the same phrase appears) something that is broken and injured, that the bones of the corpse were broken/divided there. And from the mouth of others I heard that as a result that the feet of human beings are prevented from walking there because of the defilement.
+מלא מענה (a furrow’s length) – of a plough. From the place of he grave that he began to plow until one-hundred cubits along the length of the field by one-hundred [cubits] in width, we are concerned lest the plough carries from him a [piece of human] bone the size of a barleycorn. But if he would continue ploughing outside of the one-hundred cubits, from one-hundred cubits and outward, it is ritually pure, for the plough does not carry bones of a grave other than up until one-hundred cubits.
+בית ארבעה סאין (a space of four Se’ah) – one-hundred cubits in length by one-hundred cubits in width is the place of seeding four Se’ah. For the courtyard of the Tabernacle that was one-hundred by fifty is Bet Se’atayim, as we state in [Tractate] Eruvin [23b], it is found that one-hundred cubits by one-hundred cubits is a Bet Arbah Se’ah.
+רבי יוסי אומר בית חמש – but the Halakha is not according to Rabbi Yossi.
+ובמורד (and in descent) - meaning to say, this measure that we stated to the first Tanna/teacher [of the Mishnah] and to Rabbi Yossi, to him as he holds and to the other (i.e., Rabbi Yossi) as he holds, these words [refer to] when the plough carries in descent, that it [looks like he] is rolling it from afar, and the same law applies when the land is on a plain level. But in an ascent, when he plows and ascends, according to the words of the first Tanna/teacher, he gives a quarter of a Kab of vetches on the knee-shaped pole of the plough- as far as the knee of the plough enters the soil, which is a bent wooden cavity made like a knee that the plough is affixed to, and it makes in its rim/bottom of the vessel a small incision like the measure that went out from it one globule/stone or kernel of a stone fruit, nut from the globules of the vetches, and it brings the plough and the globules fall off bit by bit, and in a place where the vetches have run out, not much falls from them together other than three globules each one by the side of the other and there was completed the Bet HaPras (i.e., the place declared - unclean on account of crushed bones carried over it from a ploughed grave).
+
+Mishnah 2
+
+רבי יוסי אומר במורד ולא במעלה – they did not say the law of the Bet HaPras other than in descent, but when the plough ascends to at a height where there is no Bet HaPras at all, for immediately the hand of the plough is emptied and if there is a bone there it falls. But the Halakha is not according to Rabbi Yossi.
+והטיח בסלע (and he struck – with the plough against the rock) – the plough hit the rock and through it, the plough emptied/poured out.
+או שניער את המחרישה (or he shook off the plough) – from the dirt that was upon it. And it comes to teach us that we are not concerned that he did not shake it off well.
+עד שם הוא עושה בית הפרס – and no further, and even within six cubits or five [cubits].
+בית הפרס עושה בית הפרס – One who begins to plough at the end of a Bet HaPras or in the middle, he counts one-hundred cubits from the place that he began to plough, and it becomes a Bet HaPras as if he ploughed from the place of the grave.
+
+Mishnah 3
+
+חרש חצי מענה (he ploughed half a furrow) – fifty cubits form the place of the grave and he returned afterwards and ploughed from there another fifty cubits, all the one-hundred became/were made into a Bet HaPras. And the Halakha is according to Rabbi Yehoshua.
+מלטימיא (quarry; he who starts ploughing from a quarry – where chips of stones, bones, etc. are deposited, or from a deposit of bones) – like full of bones. The dig is filled with corpses one on top of the other. [The word] טמיא – in the Aramaic language are bones of corpses/dead people.
+מצבירת העצמות (from a pile of bones) – from the place that the bones are piled up there. And this is a matter that is not accessible/frequent that a person will plough on a pit/dig that is filled with corpses and on the pile of bones they are revealed, and they (i.e., the Rabbis) did not decree other than with a grave that was ploughed that is a thing that is accessible.
+ומשדה שאבד הקבר מתוכה – that this is a compound uncertainty, lest he did not plough in the place of he grave, and if you can say, he ploughed, but perhaps he did not carry from it a bone.
+או שנמצא בה קבר- that he ploughed and afterwards it was found, that this is a Rabbinic Bet HaPras, and they did not fine him since he did not know.
+החורש את שאינו שלו – the Rabbis did not fine him for the land is to be that of his colleague is the Bet HaPras. And similarly, regarding a heathen, a fine is not appropriate for him.
+
+Mishnah 4
+
+שאין בת הפרוס לכותיים – that is to say, that even on the Cutheans they (i.e., the Rabbis) did not fine, all the more so, that they didn’t fine the heathen.
+על גבי טהורה – that the field of the Bet HaPras (i.e., the area in which uncertainty exists concerning the location of a grave or a corpse) is above and it is pure below.
+אפילו אדומה – that the dirt of the pure area is red.
+והלבינה – on account of the dirt of the Bet HaPras which was white.
+
+Mishnah 5
+
+אין עושין אותה בית הפרס – they (i.e., the Rabbis did not decree defilement other than on a clod/clump of earth in its natural condition, but they did not decree on dirt that was swept away with the water.
+עליה טהורה -whichever way you turn, if the grave is within the house, the house is impure and the upper chamber is ritually pure. If the grave is under the threshold of the entrance of the house, the defilement enters the house and the upper chamber is ritually pure. But when the opening of the upper chamber is not corresponding opposite the opening of the house, we are concerned that perhaps the grave exists underneath the wall that is corresponding to the opening of the upper chamber, and the defilement bursts forth until it reaches to the opening of the upper chamber, and enters into upper chamber through the opening.
+ועפר חוצה לארץ – that is to say, or the dirt of outside of the Land of Israel. For the Land of the Nations and the Bet HaPras together defile through touching and through lifting.
+שבא ברק – as for example a bunch of greens that have many stalks/stems that were uprooted in their clods of earth, for in each stalk/stem on its own, there isn’t dirt like the seal of the packing bags (especially adapted for ship-loads) which is the measure of clods of earth to defile.
+חותם המרצופין – leather bags, like sacks, that those who travel place their vessels into them and seal them with a seal of plaster.
+
+Chapter 18
+
+
+
+Mishnah 1
+
+כסאה וכסאתים חותמות – of plaster. And this fact brings Rabbi Yehuda to the assistance of the Rabbis that they didn’t worry about a Se’ah or two Se’ah from the dirt that comes from outside the Land of Israel, for since there wasn’t the seal of one of them on its own like the seal of the leather bags. And the Halakha is according to the Sages.
+כיצד בוצרים בית הפרס (how do they cut grapes in an area in which uncertainty exists concerning the location of a grave or a corpse or crushed bones carried over it from a ploughed grave)- so that the grapes that grew in it would be ritually pure.
+מזין על האדם ועל הכלים – on the third day [they would sprinkle].
+ושונין – on the seventh day [they repeat it].
+ומוציאין חוץ לבית הפרס – and even though that one cuts grapes for the vat for wine-pressing are fit for receiving Levitical uncleanness and this is one of eighteen matters that they decreed on the day [that Rabban Gamaliel was deposed as head of the Sanhedrin (see Tractate Berakhot 28a)], these words [refer to] defilement according to the Torah, but concerning the defilement of the a field where uncertainty exists concerning the location of a grave or corpse or crushed bones carried over it from a ploughed grave is Rabbinic, and we don’t consider it a fitness to become unclean. And because of this, it (i.e., the Mishnah) took [the term] and taught: “they sprinkle on the man and on the vessels [and repeat the process],” in order that they would be pure from defilement according the Torah (see Numbers 19:19, and even though they go back and become defiled in the field declared unclean on account of crushed bones carried over from a ploughed grave at the time of the harvesting of grapes, further, the grapes are not defiled through their contract because of the defilement of the field declared unclean on account of crushed bones carried over from a ploughed grave all the while that they did not have a complete fitness to become unclean.
+ואחרים – who did not enter into the field declared unclean on account of crushed bones carried over from a ploughed grave.
+מקבלין – from those who cut/harvest the grapes.
+ומוליכין לגת – in other vessels. But those who cut/harvest the grapes do not bring them to the vat for wine-pressing, because the vat is filled with liquids and they are pronounced fit [for Levitical uncleanness] for a complete fitness.
+ואם נגעו אלו באלו – those who cut/harvest the grapes came in contact with/touched the others who receive [the grapes].
+טמאים – those who receive [the grapes] and they all of the grapes. For a person that is defiled in a field declared unclean on account of crushed bones carried over from a ploughed grave become a primary source of ritual defilement/ אב הטומאהand it defiles people and vessels [according to the School of Hillel].
+בית שמאי אומרים אוחז את המגל – that they (i.e., the School of Shammai) holds that the person who harvests [grapes] in the vat becomes fit for Levitical uncleanness even for the defilement of a field declared unclean on account of crushed bones carried over from a ploughed grave, and because of this, he must hold on to a sickle wrapped in a fibrous substance/bast of a palm tree when he harvests that does not receive defilement.
+או בוצר בצור (or he harvests with a flint) – and it is a sharp stone that is not a vessel.
+ונותן לתוך הכפישה (places it into an inverted vessel/a vessel divided into two compartments by the bottom between) – a large vessel that one harvests olives in, that it doesn’t receive ritual defilement.
+
+Mishnah 2
+
+ומוליך לגת – even he himself. For since he is careful and he has recognition that he places it in an inverted vessel and hasn’t touched it.
+במה דברים אמורים כברם הנעשה בית הפרס – that the vines and trees were planted in it prior to it becoming a field declared unclean on account of crushed bones carried over from a ploughed grave. But a person who touches it ab initio in the field declared unclean on account of crushed bones carried over from a ploughed grave [should sell them in the market].
+ימכר לשוק – that we fine him, because he should not have planted in a field declared unclean on account of crushed bones carried over from a ploughed grave. But the Halakha is not according to Rabbi Yossi.
+שלשה בית הפרס הן – that he considers them and leaves. A field in which a grave is ploughed up, and a field that lost a grave, and a field of mourners/tomb niches.
+ניטעת כל נטע (planted with any kind of tree) – he plants in it all the trees that he wishes. But our Mishnah is not according to Rabbi Yossi who forbid this above (see Mishnah 1). But one can say that even Rabbi Yossi did not forbid other than to plant in it a vineyard alone, because the person who harvests grapes to the vat makes it susceptible [to receive ritual defilement], but not to the rest of the trees.
+חוץ מזרע הנקצר – but seed that is uprooted with its roots, we are concerned/worried lest he bring a bone like the size of a barleycorn with the irt that comes up with the roots that are uprooted.
+ואם עקרו – that seed that is sown.
+צובר את גורנו לתוכו (heaps up the threshing floor in it) – into the midst of the field itself. And he threshes it there. And he does not brig it to the house until after threshing, so as to not increase the defilement.
+וכוברו בשתי כברות (and he sifts it twice in two sieves) - one after another, lest a bone the size of a barleycorn become combined with it.
+והקטנית בשלש – because the pulse has more dirt than does the grain, because of this they are more worried. But they are ritually pure, for they have not become fit for Levitical uncleanness. And the Halakha is according to the Sages.
+ושורף את הקש ואת העצה (and he burns the stubble and the pea-stalks) -within the field. Lest they have a bone the size of a barleycorn.
+ואינה מטמאה באוהל – for all of its defilement is because of a bone the size of barleycorn, but the bone the size of a barleycorn does not defile in a tent.
+
+Mishnah 3
+
+נזרעת כל זרע – this is our reading in most of the books. But in the Tosefta (Tractate Ohalot, Chapter 17, Halakha 10), it teaches: אינה נזרעת כל זרע/no seed is sown there (i.e., this is the reverse of what is explicitly taught in our Mishnah). And such it is in my eyes.
+ואין ניטעת כל נטע (and is not planted with any kind of tree) – and needless to say, we don’t plant ab initio. But even that which is planted will not endure/be preserved, so that people will not be accustomed to this, because the defilement in a tent is more stringent in it.
+חוץ מאילן סרק – that it is permitted to plant in it. And what is aאילן סרק ? A tree which bears no fruit).
+
+Mishnah 4
+
+שדה בוכים – a place far from the cemetery that they place there the pier of the corpse and [people] gather there and weep.
+לא ניטעת ולא נזרעת – in the first chapter of [Tractate] Moed Katan [5b] in the Gemara, it explains that because of the despair of the owners that came in contact with it, for since this is the situation, the owners despair from it and it is like he is in distress because many took possession/hold of it and it is forbidden to be upset over it. And specifically, when the owners became despaired that many took possession of it according to law. But if they did not despair, for now, it is not according to the law that they took possession of it, it is permissible to be upset over it.
+ועפרה טהור – for we don’t presume defilement to it at all.
+ועושים ממנו תנורים לקודש – which is not the case in the first two fields of crushed bones carried over from a ploughed area.
+שבודקים לעושה פסח – it refers to a field that a grave was ploughed up. For if a person goes there, he needs to slaughter his Passover sacrifice, they examine it as it is explained in the concluding clause [of this Mishnah], but if there is not found there a bone the size of a barleycorn, he goes and makes his Passover sacrifice.
+ואין בודקין לתרומה – that specifically for Passover that he relies upon this examination, because the defilement of a Bet HaPras/an area containing crushed bones carried over from a ploughed field which is Rabbinic. But the Sages did not stand by their words with regard to extirpation, for whomever does not offer the Passover sacrifice at the appropriate time is liable to extirpation. But regarding the heave-offering, that its consumption is not anything but a positive commandment, the Rabbis stood by their words in the place of a positive commandment and an examination is not effective to permit it for heave-offering.
+ולנזיר – [and to a Nazirite] that went there.
+בית שמאין אומרים בודקין – and if a bone the size of a barleycorn was not found there, he does not shave his head.
+ובית הלל אומרים אין בודקין – that whether it (i.e., a bone the size of a barleycorn) is found or not found, he shaves his head and brings a sacrifice.
+העפר שהוא יכול להסיטו – as for example, crushed, loose earth.
+וממחה (and crumbles it) – make it very fine in his hand so that he can see if has a bone-fragment the size of a barley corn.
+
+Mishnah 5
+
+כיצד מטהרין בית הפרס – it (i.e., the Mishnah) refers to the first area of a square Pras declared unclean on account of crushed bones carried over it from a ploughed grave, which is a field in which a grave was ploughed.
+נוטלין ממנו שלשה טפחים – like the measure of the depth of the plough that rolls/turns over the bones.
+ר' שמעון אומר כו' – but the Halakha is not according to Rabbi Shimon.
+הרוצף(if one paves) - the language of a floor of stones.
+טהור – since he is not able to move them, for if he would walk on top of them and, and they would be moved, there is a concern regarding movement (even without actually coming into contact with it) of a human bone that is underneath them.
+אף העוזק (even someone who beaks clods suspected of containing human bones – and levels it) – he who digs and casts away the stones, if he did this in all of the Bet HaPras/a square Pras declared unclean on account of crushed bones carried over it from a ploughed grave, it is pure. [The word] עוזק – is the language of (Isaiah 5:2): “He broke the ground, cleared it of stones.” But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 6
+
+המהלך בבית הפרס – in a field where a grave was ploughed up in it.
+על אבנים שיכול להסיטן – as for example on top of stones that are not lodged/placed and affixed in the ground and they can be moved on account of passing over them, and a human bone the size of a barleycorn is shaken from its position of strength, or rides upon a person or an animal [which cannot endure pressure and walks/treads upon them, the rider is impure, for since the strength at the bottom is bad/poor, on account of the load above, it was moved and it is as if he shakes the bone. But if if the strength of the one being driven has a strong legal right, the rider is not considered as if he shaking the bone. But how is that to be understood – that a person has a weak legal right? All that ride it and his knees and the surrounding parts knock against each other. But an animal whose strength is weak, all that ride it cause it to empty its bowels.
+בהרים ובסלעים – even though they don’t bury a corpse there.
+טמא – because of the dust of the Lands of the Nations that is rolled there.
+בים ובשונית טהור (on the sea and on the beach/rocky cliffs – from the defilement of the soil/ground. That they (i.e., the Rabbis) decreed on the soil of the Land of the Nations to burn the heave-offering and Holy Things that touched its dust, for we don’t burn heave-offering or Holy Things that came to the sea or to the beach/rocky cliffs, for we don’t bury a corpse there, but they have the defilement of the Land of the Nations, for they (i.e., the Rabbis) decreed upon its airspace to suspend, that heave-offering and Holy Things that entered into the airspace of the Land of the Nations and didn’t touch its soil, we don’t eat it nor do we burn it.
+בזעפו – where the sea rages.
+
+Mishnah 7
+
+הקונה שדה בסוריא – Aram Naharayim and Aram Tzoba that David conquered. But its dust is impure like what is outside of the Land of Israel, but one is liable for tithes and Seventh Year produce like the Land of Israel (see also Tractate Demai, Chapter 6, Mishnah 11 and Second Samuel, Chapter 10 and Second Chronicles, Chapter 19 and Tractate Gittin folio 8a).
+אם יכול להכנס לה בטהרה – for the Land of the Nations does not form a partition between that field that he bought to the Land of Israel.
+בטהרה – that field. And even on its own clod of earth they did not decree, because it belongs to an Israelite, and because of this, it is taught [in the Mishnah]: "הקונה שדה"/a person who purchases a field. But if it had the width of a handbreadth from the Land of the Nations or from the cemetery, it interrupts between the Land of Israel and a field that he purchased in Syria, for now, he is not able to enter in ritual purity, the soil of that field is impure like outside of the Land of Israel.
+מדורות הגוים (Gentile dwelling places) – that are in the Land of Israel.
+טמאים – they bury their aborted fetuses in their homes.
+ארבעים יום – like the measure of the creation of the embryo.
+אע"פ שאין עמו אשה – lawless/unrestrained men in the towns and they bring women to their homes at night.
+עבד – [slave] of an Israelite (i.e., a Canaanite slave that is in the hand of an Israelite – according to the commentary of Tiferet Yisrael).
+או אשה – an Israelite [woman].
+משמרין – the Gentile dwelling places, that they (i.e., Israelites) will not be buried there.
+
+Mishnah 8
+
+הביבין העמוקים (the deep drains) – water pipes/ducts that they cause a gushing forth [of water] that spills out to the public domain. And there are books where it is written in them הכוכים/sepulchral chambers, the language of a כוך/a cave that is underneath the ground.
+ועפר התיחוח – for one can be concerned that on account of the abortion/non-viable birth that they buried there, the ground became crushed, loose earth.
+חזיר וברדלס (pig and spotted beast/leopard, hyena) – it is their manner to dig and search underneath the ground. But if they would find an abortion/non-viable birth buried underneath the ground, they would remove it from there. ברדלס – is a beast that they call ALTZEBAH in Arabic.
+
+Mishnah 9
+
+אצטבא (portico/colonnade, balcony) -made for beauty in front of the houses. But they don’t bury there non-viable births.
+עיר נכרים שחרבה – cities of the land of Israel where heathens liveג and they were destroyed/laid waste from the heathens.
+אין בהן משום מדור עובדי כוכבים – that wild animals are found there and they remove all the aborted births that were buried there. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+קברות – it is known that they are graveyards.
+היה ספק – [there was doubt] if they are from the Land of the Nations, [or] if they are from the Land of Israel.
+וטיהרוהו – They (i.e., the Sages) considered it like the Land of Israel. Alternatively, there was doubt there were graveyard there or not, and they (i.e., the Sages) made them pure/clean, since they testified that there were no graveyards there.
+קיני – the name of a place. And they would have the practice there of defilement from doubt, until Rabbi [Judah the Prince] and his Bet Din decided/resolved upon it and made it pure.
+
+Mishnah 10
+
+אוהלי ערביים – they are not established/set up in one place, and because they are not set up, they don’t bury in it. Alternatively, because they travel and camp from place to place, they did not want to abet the defilement.
+והסוכות – of those who guard/protect the fruit.
+והצריפים – dwellings that do not have a roof. Rather the walls touch at their tops with each other. And they are dwellings of pain/disregard and not fixed.
+בורגנין (keepers or residents of a station house) – huts made in the field to bring into the fruit because of the rains.
+אלקטיות (sheds for stacks of grain in the field)- a roof that stands on four pillars to cool off in the summer when he wind lows in it from all of its sides. And the language אלקטיות, summer houses. It is the Aramaic translation of קיץ/summer. קייטא/summer. Fruit.
+מקום החצים – a place where the people of the city place in it arrows to keep for the time of war.
+מקום לגיונות – where the soldiers/legions of the king camp out.
\ No newline at end of file
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+Bartenura on Mishnah Oholot
+ברטנורא על משנה אהלות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Oholot
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022
+-https://www.sefaria.org
+
+Bartenura on Mishnah Oholot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שנים טמאים במת אחד טמא טומאת שבעה -the entire Mishnah is explained further on.
+אדם הנוגע במת, טמא טומאת שבעה – as it is written (Numbers 19:11): “He who touches the corpse of any human being shall be impure for seven days.” Because he has become a primary source of Levitical uncleanness/ritual impurity, as the corpse is a progenitor of the primary sources of ritual impurity/אבי אבות הטומאה.
+אדם הנוגע בו טמא טומאת ערב – as it is written (Numbers 19:22): “[Whatever that impure person touches shall be impure] and the person who touches him shall be impure until evening.” Because he became a secondary source of impurity/ולד הטומאה, has only has ritual impurity until nightfall/טומאת ערב. But the Sages decreed on a person who has contact with a טמא מת/one made unclean through a corpse while he is still connected to the corpse, that he will be ritually impure seven [days] (see Talmud Avodah Zarah 37b).
+
+Mishnah 2
+
+כלים הנוגעים במת וכו' – whether metal vessels or vessels or clothing which require only rinsing in order to be restored to Levitical cleanness and clothing, are defiled like the corpse itself, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person] who was killed or died naturally, [or human bone or a grave, shall be impure seven days].” The person who was killed is like a corpse, and this is the law for all the rest of the vessels. Therefore, vessels that come in contact with the corpse become a progenitor of the primary sources of ritual impurity/אבי אבות הטומאה, but vessels [that come in contact] with vessels ae a primary source of ritual impurity for always second-degree of ritual impurity never become like [those vessels] that are first-degree of ritual impurity.
+השלישי בין אדם בין כלים – become first-degree of ritual impurity, and are defiled until nightfall.
+
+Mishnah 3
+
+כיצד ארבעה – vessels that come in contact with a corpse are progenitors of the primary sources of ritual impurity like it (i.e., a corpse). But a person [who is defiled] with utensils [which came in contact with a corpse becomes] a primary source of ritual impurity/אב הטומאה. And vessels [that were defiled by a corpse that came in contact with a person, is also a primary source of ritual impurity, like the person himself, as it is written (Numbers 31:24): “On the seventh day you shall wash your clothes and be pure, [and after that you may enter the camp],” hence you learned that every person who is defiled for seven days of defilement defiles vessels for a defilement of seven days.
+הרביעי בין אדם בין כלים -become first-degree of ritual impurity. And the say law applies with “How so- for three?” for one is able to teach that a person who comes in contact with a corpse or vessels with a person are defiled with ritual impurity for seven days; the third, whether a person or vessels are defiled with ritual impurity until nightfall, but from the concluding clause [of the Mishnah] for the fourth who are defiled through contact with a corpse, we understand it, that even a person with utensils that came in contact with a corpse and/or vessels that came in contact with a person is taught that there is a period of defilement for seven days. All the more so, a person with the dead himself, or vessels with a [defiled] person, where there is a defilement of ritual impurity for seven days.
+שפוד (a spit) – like a kind of column of metal that is fastened in the tent and upon its end they tie the tent.
+אין האוהל מתחשב (the tent does not come into consideration)- because the tent does not defile the spit, therefore it is not considered in the number of the order of the defilements, but rather, all that is placed in the tent of the corpse is like it is touching the corpse itself, and there are only four here. Alternatively, even if the spit is not within the tent, but rather that it touches the tent from outside, nevertheless, the tent does not come into consideration in the number of the order of our Mishnah. And this proved further on/ahead in the Chapter "סכום עבה"/The Thick Coarse Woolen Blanket (Chapter 15), in the Mishnah "טבליות של עץ"/Tables of Wood (Mishnah 2).
+
+Mishnah 4
+
+שהכלים שלשה – as for example vessels that came in contact with a corpse and vessels [that came in contact] with vessels. And further, vessels are third [degree of ritual uncleanness [which came in contact’ with vessels that are second [degree of ritual uncleanness], all are impure.
+והאדם שנים – as for example, a person [who came in contact] with a corpse and a second person [came in contact] with that person that was defiled [through contact] with a corpse. But a third person who has third [who came in contact] with [a person] with second [degree of uncleanness] is ritually pure.
+שהוא באמצע – as for example, vessels and a person and vessels. For the fourth, whether it is a person or vessels defiles until nightfall, as we learned from our Mishnah above (see Mishnah 1).
+
+Mishnah 5
+
+מטמא בגדים – all of this that is not explained [in the Mishnah] as it is written (Leviticus 15:7): “Whoever touches he the body of the one with the discharge shall wash his clothes, [bathe in water, and remain impure until evening],” so we see that he defiles [his] clothing at the time of his contact with the one with the discharge/the person who has gonorrhea.
+ואין הבגדים הנוגעים בזב מטמאין בגדים – because the person with the discharge/gonorrhea is a primary source of Levitical uncleanness/אב הטומאה, and the clothes that touch it become first [degree of ritual uncleanness]. But they do not defile other clothing, for a person and vessels do not become susceptible to receiving defilement other than from a primary source of ritual impurity.
+והבגדים הנושאין את הזב מטמאין אדם – as for example, lying and sitting of a person with a discharge/gonorrhea which defile a person because they become a primary source of ritual impurity like the person with a discharge/gonorrhea himself As it is written (Leviticus 15:10): “Whoever touches anything that was under him shall be impure until evening.”
+ואין אדם הנושא את הזב מטמא את האדם – and even at the time that he carries him prior to his separating. For he is aught other than first degree of ritual impurity and a nothing that is first [degree of ritual impurity] can defile a person.
+
+Mishnah 6
+
+עד שתצא נפשו – as it is written (Numbers 19:13): “Whoever touches a corpse, the body of a person who has died, [and he does not purify himself, defiles the LORD’s Tabernacle; that person shall be cut off from Israel. Since the water of lustration was not dashed on him, he remains impure; his impurity is still upon him],” that Scripture comes to teach that a person does not defile until he dies.
+מגוייד (he who had his arteries opened, bled to death) – cut piecemeal, the language of (Daniel 4:11): “Hew down the tree.”
+זוקק ליבום – all the while that he is rapidly passing away/lying on his deathbed, his sister-in-law (i.e., widow of his brother who died without issue) is forbidden to get married
+ופוטר מן היבום – if he (i.e., the brother-in-law) died, and he left a son who is rapidly passing away. His wife is exempt from Halitzah/the ceremony that frees the widow of a man who died without children from the obligation to marry one of her deceased husband’s brothers and allows her to remarry [through the removal of a special sandal from the foot of one of her deceased husband’s brothers].
+ומאכיל תרומה – if the mother of his mother is an Israelite who was married to a Kohen (see also Mishnah Tractate Yevamot, Chapter 9, Mishnah 5).
+ופוסל – he invalidates his mother from [partaking of] the heave-offering/priest’s due if she is the daughter of a Kohen married to an Israelite.
+וכן בהמה וחיה אין מטמאין- the ritual impurity imparted by an unslaughtered carcass, until their souls depart
+כזנב הלטאה (like the tail of a species of lizard) – meaning to say, what is this spasmatic movement (jerking motion) similar to? To the tail of a species of lizard.
+
+Mishnah 7
+
+האיברים – there must be upon them flesh and sinews and bones and through this it is considered a limb. And we are speaking of whether the limb was detached from the living or whether a limb from the dead.
+
+Mishnah 8
+
+פיסת הרגל (the foot to the ankle) – the sole of the foot is the foot.
+ששה בכל אצבע -for five fingers, which are thirty.
+קרסול (ankle) – It is the Aramaic translation of כרעיים/leg, (see Leviticus 11:21): “[But these you may eat among the all the winged swarming things that walk on all fours:] all that have, above their feet, jointed legs [to leap with on the ground,” קרסולי. It is the place of the connection of the foot and the foreleg.
+קטלת ([club-shaped], the thigh with the knee-pan)- above the top of the knee.
+בקנה (forearm) – he bone that is connection to the hand. From the language (Ezekiel 40:5): “The rod that the man held [was six cubits long, plus one handbreadth for each cubit],” that with it they measure the cubit.
+מרפק (elbow) – KODO in the foreign language.
+מאה ואחד מזה – that all that he counted until now was from one side from the body, such as for example, one hand and one leg and one rib.
+מפתח של לב (valve of the heart) -this is the chest. That because of the movement of the chest, the lung causes to blow on the heart, it is found that the chest opens the path that from it the air enters in and goes out to the heart.
+בנקוביו (the perforations/organs of the extremities) – the testicles and the membrum virile.
+בשר כראוי (when there is an appropriate amount of flesh) – in order that it will rise up in length and be healthy (see Tractate Kelim, Chapter 1, Mishnah 5), if it is connected to a living person.
+ואין מטמאין באוהל – for defilement from a tent is not other either with a complete person, as it is written (Numbers 19:14): “When a person dies in a tent,” or with a limb that is similar to a person, as it states (Numbers 19:16): “or human bone,” just as a human being that has flesh and sews and bones and defiles in a tent, even a limb that has flesh and sinews and bones defiles in a tent.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אלו מטמאין באוהל, המת וכזית מן המת -and if this is difficult, an olive’s bulk of a corpse defiles, from that which is defiled from contact with the dead, all the more so, this matter is resolved in the Gemara in [Tractate] Nazir [50a, it is needed only for [the case of] a premature/non-viable birth whose limbs were not connected with sinews as it lacks an olive’s bulk of flesh.
+נצל (decayed matter – liquid and coagulated portions of a corpse) – the flesh of a corpse that swelled up like a kind of ill-smelling secretion.
+מלוא תרוד (A tarvad/spoon-full of dust) – a spoon, and its measurement is two handfuls.
+רקב – the body of a corpse when its moisture has departed and it becomes like a kind of dust. But a handful of a a mass of earth from a grave containing parts of a decaying human body doesn’t defile other than from a corpse that was buried naked in a coffin/bier of marble and covered with a covering of marble, until it is known with certainty that there is combination of decayed matter of cloth or wood or other dirt. But a corpse that was buried in its covering or in a wooden ark or in dust, has no decayed matter. And similarly, a corpse that was buried missing a limb has no decayed matter.
+
+אבר מן המת ואבר מן החי – as it is written (Numbers 19:16): “[And in the open, anyone who touches a person who was killed or who died naturally,” a limb that the sword separated from the living is like the corpse.
+ורובע עצמות – one quarter of a Kab (i.e., 24 egg-bulks) of bones.
+מרוב המנין או מרוב הבנין – My Rabbis/Teachers explained, that they are small/minute from having in them the majority of the number [of bones] and/or the majority of the frame, for even though that they don’t have the majority of the number [of bones] nor the majority of the frame, they defile.
+ורוב בנינו ורוב מנינו (the greater portion of a corpse as to the size of limbs and the greater number of joints/limbs)– the majority of the frame of the body, or the majority of the number of the bones even though it is not the majority of the frame of the body, they defile, and even though there isn’t a quarter [of a Kab] in them. And the majority of the frame, such as the legs and the thighs/haunches, and the ribs [and the spine]. And the greater number of joints/limbs, such as the tops of the fingers of the hands and the feet, and similar kinds of things to them, and provided that there will be one-hundred and twenty-five limbs, they defile.
+
+Mishnah 2
+
+רביעית דם (a quarter-LOG of blood) – that all of it left [the body] after death.
+ורביעית דם תבוסה (a quarter LOG of blood that flows from a person at the time of his death or afterwards – which has the status of a corpse) – that part of a quarter [of a LOG] of blood while living and after death. And further ahead in Chapter 3 [Mishnah 5], it explains this.
+תבוסה – it is the language of (Ezekiel 16:6): “[When I passed by you and saw you] wallowing in your blood, [I said to you: [Live in spite of your blood’].” And the quarter [of a LOG] of blood all of which exited [the body] after death, is from the Rabbis, as it is written (Numbers 19:13): “[Whoever touches] a corpse, the body of person who has died. 
+But [the concept] of דם תבוסה/that part of a quarter [of a LOG] that flows from a person at the time of his death or afterwards. For the Rabbis hold that there is "יש אם למסורת" /the consonantal text of the Torah is authoritative [when looking at Leviticus 21:11): "ועל כל נפשות מת לא יבא"/He shall not go in where there is any dead body,” [the word] נפשת/dead, is written defectively (i.e., without the letter “Vav” In it).
+רבי עקיבא אומר משני מתים – one-half of a quarter [of a LOG of blood] from this dead person and one-half of a quarter [of a LOG of blood] from another dead person, defiles in the tent, for he (i.e., Rabbi Akiba) holds, "יש אם למקרא"/the vocalized text of the Torah is authoritative, [as the Biblical verse from Leviticus 21:11) is pronounced: "נפשות מת"/any dead body, implying two souls and one measurement, for since it does not state [in Scripture] "נפשות מתים"/dead bodies. But the Halakha is not according to Rabbi Akiba.
+ר' עקיבא אומר כל שהוא – just bones defile with the majority of the number of bones and the majority of the frame, even though one-quarter of a Kab which is the designated measurement for bones, so also, it is defiled if the blood of minor – all of which exited the body, even though it doesn’t have the quarter [of a LOG] which the designated measure for blood.
+וחכמים אומרים רביעית – if you were to say that with the bones that it is known that all of them are in front of you, shall you say regarding the blood that I state that there remains a drop of any amount and that not all of it has come out? But the Halakha is according to the Sages.
+כזית רמה –[a olive’s bulk of a worm] that was born in the flesh of the corpse.
+מטמא כבשרו – that a room that comes out from the corpse even while living, is considered to be like the flesh of a corpse, because, a person while alive is called a worm, as it is written (Job 25:6): “How much less man, a worm, [the Son of man, a maggot].”
+וחכמים מטהרים – And the Halakha is according to the Sages.
+אפר שרופים – a person that was burned and became ash, and the ash of wood was not combined in it.
+שעורו ברובע – [a quarter] of a Kab of ash, defiles.
+וחכמים מטהרי – And the Halakha is according to the Sages.
+עפר קברות – dirt that the blood and moistness of the corpse is mixed in. And a spoonful of dust and a bit more is impure, because it is impossible to fill a spoon and a bit more so that there would not be in it a spoonful (i.e., two handfuls) of the body of a corpse when its moisture has departed, that it stated above (i.e., in Mishnah 1 of this chapter) that this is impure, But here, it also speaks of a corpse that is buried naked in a marble coffin/bier which has other dirt mixed into it.
+ר' שמעון מטהר – But the Halakha is not according to Rabbi Shimon.
+אימנו חיבור לטומהא – for if it had overshadowed over part of it, it is not as if it overshadowed over all of it. And similarly, regarding the matter of contact/touching.
+
+Mishnah 3
+
+עצם שעורה – defiles through contact and through carrying, as it is written (Numbers 19:18): “[A person who is clean shall take hyssop, dip it in the water, and sprinkle on the tent and on all the vessels and people who were there,] or on him who touched/ועל הנגע [the bones or the person who was killed or died naturally or the grave,” but there it does not state, "בעצם אדם"/human bone (as we find in Numbers 19:16). [This comes] to teach about the bone the size of a barleycorn that defiles through contact even though it is not recognized that it of a human being. But in the tent, it is written (Numbers 19:14): “When a person dies in a tent,” and with regard to a bone for the matter of defilement through overshadowing in a tent, we require that it is recognized that it (i.e., the bone) is of a human being, for in another place (Numbers 19:16) it (i.e., the Torah) states, “or human bone”/או-בעצם אדם.
+וארץ העמים – Everything that is outside of the Land [of Israel] is called ארץ העמים/the land of the nations [which is ritually impure]. And here we are speaking of a clod/lump of dust that comes from outside the Land which defiles through contact and through carrying but does not defile though overshadowing in a tent. But a person who enters the land of the nations, even if he did not touch nor carry anything, as for example, that he was riding upon a horse, is impure, but on the airspace of the land of the nations they (i.e., the Rabbis) also decreed.
+בית הפרס (area in which uncertainty exists concerning the location of a grave or a corpse) – a field in which a grave was plowed and the bones of the corpse were broken and threshed in the dirt of that field. [And the word] פרס from the language of פרוסה/a broken piece (Isaiah 58:7): “It is to share your bread with the hungry.”
+כמה חסרון בשדרה (how much is a sufficient lack in the backbone) -that it will not be defiled [through overshadowing] in the tent, but rather through contact and through carrying.
+כמלא מקדח (as large as the hole made with the large carpenters’ borer/drill) – as wide as the incision that they make with an awl.
+כדי שינטל מן החי וימות – and the Sages estimated the loss as equivalent to a Sela.
+בקטן של רופאים – with a small awl that the doctors open up the wounds.
+בגדול של לשכה (concerning the large one of the chamber) – that the Sages estimated as an incision like the size of a Pundiyon.
+
+Mishnah 4
+
+הגולל (the stone placed on top of a burial cave/top-stone) – a large and wide stone that they seal/stop up the mouth of the grave from above. [This is] from the language of (Genesis 29:3): “[When the flocks were gathered there,] the stone would be rolled [from the mouth of the well and the sheep watered.]”
+דופק (the frame supporting the movable stone of a tomb -against which the turning body knocks) -two large stones, one from this side and the another from the other side, so that the stone placed on top of a burial cave rests upon them.
+מטמאין במגע ובאהל – as it is written (Numbers 19:18): “or on him who touched the bones or the person who was killed or died naturally or the grave,” just as the corpse defiles through contact and through overshadowing in a tent, even the grave defiles through contact and through overshadowing in a tent.
+ואינן מטמאין במשא that we expound (Numbers 19:16): “And in the open, anyone who touches a person,” to include the stone placed on top of the burial cave and the frame supporting the movable stone of a tomb (i.e., גולל ודופק), and it is written: (Numbers 19:16): “anyone who touches,” because of contact he defiles, but he does not defile because of carrying
+אם יש תחתיהן עפר קברות – which defiles through movement, because of the dirt that is moved with them when it defiles through carrying, because of the holding of the corpse. And the Halakha is according to Rabbi Yehoshua.
+דופק דופקין (but the frame supporting the frame stones) – near the frame supporting the movable stone of a tomb, they sometimes place another stone to support it and the stone placed on top of the burial cave is not leaning upon it, and this called דופק דופקין/the buttress/frame stone of buttressing stones.
+
+Mishnah 5
+
+ואלו אם חסרו טהורים – for they lack the according to the measurement.
+כזית מן המת – for such is the beginning of the creation of a human with an olive’s bulk.
+ורביעית דם – since but at the beginning of the creation of a minor, he has less than a quarter [of a LOG] of blood.
+ואבר מן החי שחסר עצמו (the limb of a living person that is missing his bone) – even a marrow-bone/thigh-bone that is missing from him any part of it does not defile because a limb from a living being, but if is missing from his flesh, it always defiles until he is lacking enough to produce new flesh [on a healing wound]. But a limb from a corpse, is an olive-bulk’s worth of flesh that separates from him, is impure, and a wone like that of a barley-corn that separates from him is also impure.
+
+Mishnah 6
+
+השדרה והגולגולת משני מתים – half of the vertebrae of the spine from this corpse and half of the vertebrae of the spine from another corpse, the skull.
+ואבר מן החי משני אנשים – half of a limb that is torn off from this living person and half of a limb that is torn off rom another living person, and they appear as one limb.
+וחכמים מטהרין -from defilement by overshadowing in a tent. But they defile through contact and carrying because of a bone the size of a barleycorn. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+שנדקדקו (that were crushed/powdered) – that were ground. It is the language of (Exodus 30:36): “Beat some of it into powder, [and put some before the Pact in the Tent of Meeting].”
+ר' שמעון מטהא – from all defilement. And they do not defile neither through contact nor through carrying nor through overshadowing in a tent.
+וחכמים מטמאין – with all of them [they defile], as there is a quarter [of a LOG].
+אבר מן החי שנחלק לשנים טהור – and even if he went back and reconnected them, but the connections of a man are not a connection/attachment.
+שניטל חצאים (if it was taken away by halves) – that it was taken from the living person by halves, but not taken from him a complete limb as one, for there was never a measurement for it. But the Halakha is not according to Rabbi Yossi.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כל מטמאין באוהל – that are stated above at the beginning of chapter two [Mishnah 1].
+שנחלקו – their measurements [were divided] in half.
+
+לתוך הבית – that is within one tent.
+רבי דוסא בן הרכינס מטהר – for he holds that they do not combine to make up according to the measurement.
+הנוגע בכשני חצאי זיתים מן הנבילה – at the opening of the tent, and separates them from the carrion, to state to you, that just as that Rabbi Dosa holds that they don’t combine for defilement through the overshadowing of the tent, here also he holds that they don’t combine for defilement of contact and for carrying, whether regarding a corpse or whether regarding a carrion.
+הנוגע בחצי זית ומאהיל על חצי זית (he who touches half an olive’s bulk and overshadows over half an olive’s bulk) – that the person who overshadows over corpse, is impure as if he was with the corpse in the tent. And in the Gemara [Tractate Hullin, chapter 9] in the chapter העור והרוטב/The Hide and the Broth [of the Meat], folio 125b, it maintains that the overshadowing of the tent in the first clause [of the Mishnah] are pressed ritual impurity (I.e., a corpse or part of a corpse located beneath a roof or a covering imparts ritual impurity only to objects beneath that covering; anything above the covering remains ritually pure if there is a handbreadth between the corpse and the roof or covering), for there isn’t between the defiling agent/defilement less than a handbreadth, and because of this the Sages declare it impure, for all of it is touching/contact. But the concluding clause [of the Mishnah] that stated: “But a person who is in contact with half an olive’s bulk and another thing overshadows him”/אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו וכ' -that the Rabbis agree that it is pure, we are speaking of when there is an opening of a handbreadth between the defilement and between the tent. And in this the Rabbis agree that they do not combine, for touching and the tent are two categories, and those things that are from two categories do not combine. But Rabbi Dosa holds that even with pressed ritual impurity/טומאה רצוצה they don’t combine, and not even for contact [with one half of an olive’s bulk] and the contact of the tent [with one half of an olive’s bulk]. But the Halakha is not according to Rabbi Dosa.
+אמר ר' מאיר אף בזו ר' דוסא מטהר וחכמים מטמאין – Rabbi Meir disputes with the first Tanna/teacher [of the Mishnah] who stated that when there is an opening between the defilement and the tent of a handbreadth, the Sages admit that it is pure, and that they don’t combine, but he himself said, that even in this the Rabbis dispute with Rabbi Dosa who state that the contact/touching and the tent are one category, hence they combine to make up the measurement and they defile But the Halakha is not according to Rabbi Meir.
+חוץ מן המגע עם המשא – as for example, that he touched half of the olive’s bulk and he moved a half an olive’s bulk.
+והמשא עם האוהל- that he moved half an olive’s bulk and overshadowed with a tent over half an olive’s bulk.
+משם אחד – as for example, touching and touching, carrying and carrying, tent and tent.
+
+Mishnah 2
+
+מלא תרווד רקב (ladleful of corpse mold) – that we stated above at the beginning of Chapter Two [Mishnah 1] that it defiles in a tent.
+שנתפזר לתוך הבית – and it was combined with whatever an amount of dust.
+ור' שמעון מטהר – he holds that its end is like its beginning, that just as at its outset if the corpse is buried in burial shrouds or in a wooden casket/bier, it has no mass of earth from a grave containing parts of a decayed human body/רקב, for we require that there will be nothing folded/rolled with him, even its end, after it had become became a mass of earth from a grave containing parts of a decayed human bod, if something else combined with hi it doesn’t defile. But the Halakah is not according to Rabbi Shimon.
+אם מתכבסת הכסות ויוצא ממנה רביעית דם – and how do we measure it? He brings water in a measure and washes it, and he brings other water according to that measure and places in it a quarter [of a LOG] of blood. If their appearance is equivalent, this is defilement, but if not it is ritually pure.
+
+Mishnah 3
+
+נשפך באויר – within the house.
+אם היה מקומו קטפרס (if the place where he was standing was sloping) – if the place where the blood was split was a declivity/slope.
+והאהיל – and a person [overshadowed] over a part of it.
+טהור – for a slope is not a connection.
+היה אשבורן (a cavity for the reception of water) -a place where it is gathered, like within a hole/indentation.
+או שקרש (or it congealed/became solid) – the blood and even the sloping place, it is a combination and it is impure, and even if it overshadowed over part of it.
+נשפך על האסקופה (if it was poured on the threshold/lintel) – like a kind of balcony/portico that is in front of the opening of the house.
+והיא קטפרס בין מפנים that tilts towards the inside.
+בין מבחוץ – that tilts towards the outside.
+והבית מאהיל – upon part of it. טהור – everything that is in the house from the defilement of the overshadowing of the tent, even though that ultimately the blood will descend inside, it is not a connection.
+חוץ מן השינים והשער והצפורן – as it is written (Numbers 19:16): “or human bone, or a grave, shall be impure seven days],” just as the bone which was created with it, and its stump/that which is cut does not grow again, even all that are created with it, and its stump/that which is cut does not grow again. They excluded teeth which sere not created with, they excluded hair and fingernails that when they are cut, do grow again.
+
+Mishnah 4
+
+הבית טמא – all that is inside [the house] is impure, for it overshadows on the hair that is connected to the corpse.
+עצם שיש עליו כזית בשר – the bone is considered a handle for the flesh.
+תחובים בידי אדם – for the flesh is not connected to the bone from its essence, but rather a person inserted it thee in the manner that we insert the flesh on a spit.
+
+Mishnah 5
+
+איזהו דם תבוסה - it is referring to our Mishnah above in Chapter 2 [Mishnah 2], which teaches that a quarter [of a LOG] of blood that flows from a person at the time of his death of afterwards is ritually impure, and it explains here what is “mixed blood”/דם תבוסה/blood that flows at the time of death or after
+שמינית בחייו ושמינית במותו – they combine to [form] a quarter [of a LOG of blood].
+רביעית בחייו ובריבית במותו – that they combined and he took from the mixture a quarter [of a LOG] of blood, this is “mixed blood.” But not one-eighth [of a LOG] during his life and one-eighth [of a LOG] after his death.
+
+כמים – and they do not defile.
+ואיזהו דם תבוסה – that is impure.
+צלוב שדמו שותת (a crucified person whose blood flows gently/gushes forth) – and falls without any interruption, because the drop of death is mixed in it. But dripping, that if falls drop by drop, little by little is nullified and it is pure.
+רבי יהודה אומר לא כי – meaning to say, the matter is not like this.
+אלא השותת טהור – that I state that drop which the soul is dependent upon stood on the wood that it is suspended from, but there isn’t in this drop the last drop of death.
+והמנטף טמא – we don’t say that little by little is nullified, for Rabbi Yehuda holds that blood does not nullify blood. But the Halakha is according to Rabbi Akiba.
+
+Mishnah 6
+
+כזית מן המת פתחו בטפח – the corpse that is in the house and it has many openings, all the vessels that are placed in the cavity of the openings underneath the lintel/cross-piece of the opening from the outside, even though the openings are locked, and there is an interruption between the tent of the corpse and the tent of the vessels, all of them are impure. For the Sages decreed that defilement on a place which is the exit path of defilement that ultimately is of a corpse to exit there, and when we don’t know which path he will remove it, all of them are impure. But if there is an olive’s bulk from a corpse in the house and he intended to remove it through the window that has an opening of a handbreadth, he protects all of the locked openings since he knows the place that ultimately the defilement will leave in that path, but if it is entire corpse and he intended to remove it through the window that has four [handbreadths], he protects all of the locked openings for with the measure of four handbreadths, the Sages estimated that it is appropriate for the removal of the corpse.
+אבל להוציא את הטומאה בפותח טפח – even a complete corpse, its defilement departs through the window all the time that it is open, and defiles the vessels that are in the house that are at its side if there is a window that is open a handbreadth.
+גדול מכזית כמת – specifically like a pressed-in olive’s bulk, its opening is with a handbreadth. But more than an olive’s bulk, its law as is it was a complete corpse, and it doesn’t protect over the locked openings until there would be four [handbreadths].
+רבי יוסי אומר השדרה והגולגולת - that in his Bet Din/court, it is like a complete corpse, and if he intended to remove them through a window, it does not protect the locked openings until there would be four [handbreadths]. And such is the Halakha.
+
+Mishnah 7
+
+טפח על טפח על רום טפח – a board/plank which is a handbreadth wide by a handbreadth [long] and above from the ground a handbreadth, and overshadows over an olive’s bulk of a corpse or on vessels, brings the defilement on to the vessels.
+מרובע – that if its width was less than that of a handbreadth, even though its length was two handbreadths, we don’t say – place what remains from its length upon its width and make it quadrilateral. For this, it (i.e., the Mishnah) teaches "מרובע"/cubic, that there must be in its width a handbreadth and in its length a handbreadth.
+כיצד – meaning to say, how does it interpose before the defilement/uncleanness?
+ביב שהוא קמור (a drain/pipe/gutter which is arched) – digging in the ground and its foundation, that is arched and there the waste-water (i.e., that which is poured in the gutter) that is in the house descends and from there exits to the public domain.
+יש בו פוחת טפח – that is a handbreadth by a handbreadth at the depth of a handbreadth in the drain/gutter itself.
+וביציאתו – in the opening of the drain/gutter that from it the waters go out to the public domain.
+טומאה בתוכו – if there is an olive’s bulk from the corpse within the drain, for the olive’s bulk from the corpse its opening is with a handbreadth.
+הבית טהור – that the defilement/uncleanness leaves through the opening of the drain that goes out to the public domain. And this is what is taught [in the Mishnah]: "חוצץ בפני הטומאה"/interposes before the uncleanness.
+טומאה בתוך הבית הביב טהור – for there is no path for the uncleanness to bring it in through the opening of the drain, for the path of the uncleanness is to remove it through the opening of the house but not to bring it into the drain.
+ואין ביציאתו פותח טפח טומאה בתוכו הבית טמא – for the uncleanness/defilement goes up from the drain to the house since it lacks a path to leave through the opening of the drain that goes out to the public domain, for all that is less than a handbreadth the defilement/uncleanness does not leave.
+אין פו פותח טפח ואין ביציאתו פוחת טפח – it is is taken for naught for there isn’t in its outlet an opening of a handbreadth, for since it lacks an opening of a handbreadth, on its outlet we are not concerned,, for it is as if there is like there is no cavity at all and the drain is considered like the ground of the house, and the Sages stated: All that is in the tent will be defiled, including the bottom/ground of the house which is like it until the depth/interior of the earth.
+אחד חור שחררוהו מים – this that is open a handbreadth that brings the defilement/uncleanness, there is no difference if this hole was made through the water or that reptiles/insect perforated it.
+או שאכלתו מלחת (or a cave formed through saline corrosion) – the language of )Jeremiah 17:6): “In a barren land without inhabitant.” It is like white dust similar to salt and it consumes and falls and makes a hole on its own.
+מרבך של אבנים (an irregular pile of large stones) – large stones that are arranged and set up one on the other. But sometimes it is arranged on two [stones] and the lower ones are separated from each other and there is a tent [overshadowing] a handbreadth.
+סואר של קורות (a pile/frame of beams) – beams that are set up on top of the other that stand ready for building, but sometimes there is between them a tent overshadowing a handbreadth.
+כל שאינו עשוי בידי אדם אינו אוהל – which we derive through an analogy/Gezerah Shavah from [the comparison of the usage of the word] אוהל (Numbers 19;14: "זאת התורה אדם כי ימות באוהל"/This is the ritual: When a person dies in a tent”) and אוהל (Exodus 40:19; "ויפרש את האוהל על-המשכן"/He spread the tent over the Tabernacle”), just as there (in the Tabernacle) it was done at the hands of a person, so also here (regarding the defilement of the corpse) at the hands of man.
+בשקיפים (clefts) – It is the Aramaic translation of (Isaiah 57:5): “Among/under the clefts of the rocks,” the clefts of the rocks
+ובסלעים – in the clefts of the stones/rocks, and the שקיפי and נקיקי הסלעים are one and the same, but one was made through the rain and the other was made on its own. But even though they were not made at the hands of man Rabbi Yehuda agrees/accepts them, for he does not derive the Gezerah Shavah/analogy of “tent”/”tent” from the Tabernacle (see above) but rather for an opening to be handbreadth alone, but more than a handbreadth, such as a fistful, we stated in [Tractate] Sukkah [at the beginning of] the chapter "הישן"/He who sleeps (Chapter 2 – folio 20b at the bottom and folio 22a at the top). For Rabbi Yehuda agrees that even if it was made of its own, it brings the uncleanness. And similarly with clefts and rocks. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+מגדל העומד באויר (a tower/cupboard standing isolated) – a wooden turret that has walls but the walls themselves have a cavity in their thickness, such as perforated holes that are open to the inside and the outside but they lack an opening of a handbreadth, and it is customary to hide there needles and hooks/curved pins and small vessels.
+שהוא עומד באויר—underneath the airspace of the sky, such as that it stands in the courtyard.
+טומאה בתוכו – in the cavity of the turret itself.
+כלים שבעוביו – in the thickness of the cavity of the walls.
+מחצה למחצה – from its half of the thickness of the cupboard/turret and towards the inside is like the inside, from its half [of the thickness] towards the outside is like the outside. Whether the defilement is in the turret/cupboard and the vessels are in its thickness, or whether the defilement is in its thickness and the vessels are in the turret/cupboard. But the Halakha is not according to Rabbi Yossi.
+טומאה בתוכו – within the turret/cupboard.
+הבית טמא – even though that its doors are sealed. As it (i.e., the Mishnah) explains the reason that the manner of the defilement/uncleanness is to depart from there to the house.
+טומאה בבית מה שבתוך המגדל – this is with its doors sealed. For if they are opened, it is no worse than a window that is between the two houses. For the reason that what is within the turret/cupboard is ritually pure, is that there is no path for the defilement that is in the house to enter into the turret/cupboard.
+אם יש שם פותח טפח – between the rims of the turret/cupboard and the ground or between the wall of the turret/cupboard to the wall or between the roof the turret to the ceiling of the house.
+טמאים – on account of the defilement that is in the house. But if there isn’t there [an opening] of a handbreadth, the turret/cupboard is like a לבוד/joined (i.e., that two solid surfaces are considered to be joined if there is a gap less than three handbreadths between them). And the defilement of the house does not enter there.
+טומאה שם הבית טמא – if there was defilement between the rims of the turret/cupboard to the ground of the house. Or [there was defilement] between the roof of the turret to the roof of the house or between the walls of the turret to the walls of the house, even though there isn’t between them an opening of a handbreadth. הבית טמא – for the turret/cupboard does not protect regarding the defilement that is below it within the house so that it doesn’t defile all that is in the house.
+
+Mishnah 2
+
+תיבת המגדל -it is customary to make small chests within the wooden turret/cupboard, in order to hide in them vessels and food and liquids.
+בה פותח טפח – there is in its cavity an opening of a handbreadth, but there is no defilement hidden.
+ואין ביציאתה – in the hole of its opening, there isn’t a handbreadth.
+טומאה בתוכה הבית טמא – and even though that its opening is small. As it explains the reason, because it is the manner of the defilement to go out, by force, its end is to exit through the path of this opening, therefore, it defiles immediately in the path of its exiting.
+שבתוכה טהור מה– since there isn’t in its removal an opening of a handbreadth, it doesn’t bring in the defilement.
+ואין דרך טומאה ליכנס – that its conclusion is not to bring into it a corpse.
+ור' יוסי מטר – for perhaps its end is not exit through the path of this opening which has the measurement of defilement/uncleanness, for it is able to be remove it by halves or to burn it in its place. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+היה – the turret/cupboard was standing within the house, but the opening of the drawer was towards the outside.
+טומאה בתוכה בבית טהור – for what is there is a reason to defile it? For there is no defilement that has an opening of a handbreadth and it is not hidden within. And because the departure of defilement also does not defile, because its departure/exuding is not inside within the house.
+טומאה בבית מה שבתוכו טהור- for it is not the manner of defilement to enter/seep in there.
+מוכני (wheel-work, machine for lifting weights) – a wheel that is made for the turret/cupboard to bring it from place to place.
+משוכה לאחוריו (if its base protruded -backwards)- distanced from the back of the turret/cupboard to the side of the house. For the turret stands on the opening and the wheel-work/base protrudes backwards towards of the house inside, but the defilement there within the wheel-work is opposite the beams of the house. Even though the house overshadows upon it.
+הבית טהור – for the wheel-work/base is considered like a turret/cupboard, for the turret stands at the entrance and opens outward. And the three fingers that it (i.e., the Mishnah) took, if it was protruding more than three fingerbreadths, it would not be like a turret/cupboard, for it is not the manner to distance the wheel-work/base from the turret so much.
+בזמן שיש שם פותח טפח – for the cavity of the wheel-work/base that the defilement is contained in is open a handbreadth, in order that there not be pressed ritual impurity that it breaks through and rises.
+ואינה יוצאת – for the wheel-work/base is not detached completely from the turret/cupboard.
+והמגדל בא במדה (and the cupboard comes in requisite size) – that it holds forty Se’ah in moist with are two Kors in dry. And when it is in requisite size it is not susceptible to receive defilement and it interposes before the defilement. But less than this measure, it is like the rest of the vessels that are susceptible to receive defilement and it does not interpose before the defilement. And every turret/cupboard that is taught in this chapter [of Mishnah], is a cupboard that comes in requisite size.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+תנור שהוא עומד בתוך הבית – the incision that is made in the oven that the smoke leaves from it is placed outside of the house.
+והאהילו עליו נושאי המת – when they would carry the corpse to bury it, the corpse overshadowed over the “eye” (i.e., fire-place] [which is outside the house.
+בית שמאי אומרים הכל טמא – for they (i.e., the House of Shammai) hold that the defilement enters into the oven through its “eye (i.e., fire place) and departs through its mouth into the house.
+התנור טמא והבית טהור – the oven which overshadowed the corpse on part of it is impure, but the house is ritually pure, for the defilement does not go out through its mouth [according to the School of Hillel].
+ר' עקיבא אומר אף התנור טהור – for since it (i.e., the corpse) did not overshadow over the oven but only on the “eye” (i.e., fire-place) that comes out from it, the oven is not impure. But the Halakha is according to the School of Hillel.
+
+Mishnah 2
+
+ארובה (the opening/aperture in the roof looking to the ground floor) – like a kind of window that is on the roof of the house which is the bottom of the upper chamber.
+בכונס משקה – when they place the vessel on the liquids that enter, the liquids enter into it through that incision.
+הכל טמא – if there is defilement in the house, the pot and everything that is on the upper chamber is ritually impure. For the pot does not protect, and the defilement ascends through the aperture which has an opening of a handbreadth.
+ובית הלל אומרים הקדירה טמאה – it is a mere stringency that the School of Hillel is strict to invalidate to make the pot impure, for Rabbi Akiba holds that the pot protects over the defilement, as for example that the back of the pot faces downward near the defilement, for an earthenware vessel is not susceptible to receive ritual defilement rom its back. But the Halakha is according to the School of Hillel.
+
+Mishnah 3
+
+מצלת על הכל – [if affords protection] on everything that is in the upper chamber, for it interposes in front of the defilement.
+אינה מצלת אלא על האוכלים ועל המשקים ועל כלי חרס – he (i.e., the School of Shammai) is speaking about the pot of those who are illiterate. And the reason of the School of Shammai is that the vessels of the illiterate/עם הארץ are impure in regard to a person who a חבר/member of the order for the observance of Levitical laws in daily intercourse, and every impure vessel does not interpose in front of the defilement. And because the illiterate holds his vessels as pure, we state to him that he protects over food and drink and earthenware vessels that are in the upper chamber, that for himself alone that we declare them pure, for those who are members of the order for the observance of Levitical laws in daily intercourse are separate/keep aloof from them and from their contact, for without this, all of their food would be impure. But the other vessels that have purification in a ritual bath/Mikveh, if they will purify them, he (the person who is illiterate) can lend them to a חבר and he would use them with immersion [in a Mikveh] alone, without sprinkling [of ashes] on the third and seventh days.
+
+Mishnah 4
+
+לגין (a vessel smaller than a pitcher but larger than a cup/flask) – of wood or of metal that is placed in this upper chamber that the pot is placed on the mouth of its aperture in the roof looking to the ground floor.
+הלגין טמא טומאת שבעה – that the pot does not protect over a wooden vessel or a metal vessel as we have stated.
+והמשקים טהורים – that the pot protects over foods and liquids.
+ואם פינה (if she emptied it) – these liquids to another vessel that is the same upper chamber, the other vessel defiles them, for all of the vessels that are in the upper chamber are impure except for earthenware vessels. But the first vessel that the liquids were in are not defiled even though it (i.e., the vessel) is impure with ritual impurity for seven days. For if you said so, if so, the pot that is in the aperture in the roof looking to the ground does not protect over liquids at all, and we state that it protects over food and liquids.
+האשה והערבה טמאים (the woman and the trough are impure) – for the earthenware pot protects them.
+והבצק טהור – for the pot protects over the foods. And especially all the while that she did not separate from it, but if she lifted up [her] two hands from it and returned and kneaded it, this defiles the dough.
+
+Mishnah 5
+
+כלי גללים – of excrement of cattle.
+כלי אבנים וכלי אדמה – al of these are vessels, even in the hand of illiterate people they are pure, and if they are placed upon the aperture in the roof looking to the ground fall, it protects over everything even on the vessels which require only rinsing to be restored to Levitical cleanness.
+היה כלי טהור לקודש ולחטאת – for the Rabbis appointed them to the illiterate people on the Holy Things, in order that each person would not go and build an altar for himself, therefore, the vessel that is pure for Holy Things protects on everything, even according to the School of Shammai, and similarly, they are deemed faithful on the sin-offering of the ashes of the Red Heifer, as it is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place,] to be kept [for water of lustration] for the Israelite community,” everyone is believed on its preservation.
+מפני שהכלים טהורים – as for example, vessels of excrement and vessels of stones and vessels of earth which are pure from being susceptible to receive impurity. And similarly, earthenware vessels are pure when they are for Holy Things and for purification [water]. Even though they belong to an illiterate person, he is believed, for an illiterate person is believed for Holy Things and for purification [water] as we have stated.
+כל אלו מצילין עם דפנות אוהלים – that is to say, they interpose in the face of defilement when they are placed in a place where there are walls of tents, and this aperture in the roof looking to the ground floor that is between the house and the upper chamber is considered like the walls of tents. But in a place where there are no walls, it does not protect, as will be explained further on (see the next Mishnah).
+
+Mishnah 6
+
+הבור והדות שבבית (a cistern and a subterranean masoned cellar that are in the house) – and the corpse is in the house and vessels are in the cistern and cellar, and there is someone who seizes the partitions that are around them. Both a בור/cistern and a דות/cellar are in the ground, but the cistern [is made] through digging and the cellar [is made] through building/masonry.
+וכפישה (an inverted vessel divided into two compartments by the bottom between – put on it as a tight lid) – a large basket that they press/squeeze the olives to produce shrinking and maturing of fruits by underground storage/לכומרן and it holds forty Se’ah or more, and is not susceptible to receive ritual impurity and is placed on the cistern or on the cellar.
+טהור – everything that is in them is [pure] since there are partitions there.
+באר חלקה – that the mouth of the well is level to the ground of the house and there is no partition around it, for here there are no walls.
+או כוורת פחותה (a broken beehive) – as for example large beehive that holds forty Se’ah, that is not susceptible to receive ritual impurity. But it is broken, and is not stuffed up with straw.
+וכפישה נתונה עליו – on the mouth of the cistern or on the mouth of the beehive.
+טמא – for it does not protect other than with the walls of tents, but a cistern lacks walls, and the walls of a beehive are not the walls of tents.
+היה נסר חלק (if it was a smooth board) – that tis is not a vessel.
+או סרידה שאין לה גפיים (or stuffed matting used for stoppers of stoves which lacks handles) -which have no partitions and it is not considered a vessel.
+טהור – if they are placed on a smooth well or on a broken beehive, they protect and are ritually pure. For specifically, the inverted vessel divided into two compartments by the bottom between is a vessel but does not protect other than with the walls of tents, but a board and stuffed matting which lack handles, that are not vessels, protect without the walls of tents. A stuffed matting used for stoppers of stoves, is like a small wooden trough that the baker uses. גפניים/handles are anchors and handles.
+חצי טפח מכאן וחצי טפח מכאן – for a vessel does not protect in a smooth well, that is in a vessel which lack walls one handbreadth [high], but if the vessel has walls that are a handbreadth, it protects over the cistern even though its walls do not protrude at all, and now it is stated that half of handbreadth of a vessel and half of a handbreadth of the walls of a cistern do not combine. And the כפישה/(basket) inverted vessel divided into two parts by the bottom between where they squeeze the fruits that we mentioned above, that if it is placed on a smooth well, it does not protect, we are speaking that it doesn’t have walls [at the height of] a handbreadth.
+
+Mishnah 7
+
+כשם שמצילים מבפנים – with the walls of tents, so they protect from the outside with walls of tents as I explain further on [in this Mishnah].
+על יתדות מבחוץ – near the wall that will not be continuous from the wall [for a handbreadth] and then it is considered a tent to interrupt between the defilement that is underneath it to the vessels that are over it. And specifically with regard to the wall of the house that this wall was made into a tent, the basket/inverted vessel is considered a tent to interrupt, but the wall of a courtyard and/or a garden is not made into a tent, the basket is not considered a tent to interrupt [the flow of defilement].
+וקדירה תלויה בה – it is proven in the Tosefta {Tractate Ohalot, Chapter 6, Halakha 5 and 6) that if the rims of the pot are pulled from the rims of the beam and outward with an opening of a handbreadth, no one disagrees that it does not protect, and vessels that are in the pot are ritually impure, but the lip of the pot is attached to the beam, no one disagrees that it protects and is ritually pure. Where they disagree is where it is drawn from the beam and there isn’t an opening of a handbreadth. Rabbi Akiba says that it protects and they are pure, whereas the Sages state that it doesn’t protect and they are impure. And the Halakha is according to the Sages.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+אדם וכלים עשויין אהלים לטמא – a tent that is supported by means of a person or through vessels is considered a tent to defile vessels that are underneath it, even if does not correspond to the defilement, as if they are placed in the tent of the corpse.
+אבל לא לטמא – for they are not considered a tent outside in the presence of the defilement.
+נדבך (a course of stones) – a large and wide stone. It is the language of (Ezra 6:4): נדבכין די-אבן גלל/”With a course of timber for each three courses of hewn stones.”
+כלים שעל גביו טמאין – that it doesn’t interpose and it is like the one who doesn’t hold this opinion, for a tent is not made to make pure.
+כלים שתחתיו טמאים – for tents are made to defile.
+ורבי אליעזר מטהר – in both, for he holds that a tent is made to purify and it interposes in the face of defilement. But the Halakha is not according to Rabbi Eliezer.
+נתון על ארבעה כלים – if the course of stones/נדבך was placed upon the four vessels even a vessel of dung that are not susceptible to receive ritual impurity.
+נתון על ארבעה אבנים – which are not vessels, it is considered as a tent to the outside in the face of the defilement.
+דבר שיש בו רוח חיים – except for a human.
+
+Mishnah 2
+
+אחד מהן – one of those who accompany the corpse to buy it and not from those who carry the bier. And the same law applies if another person shut the door, but it (i.e., the Mishnah) took the usual incident.
+הגיף את הדלת – so that the defilement should not enter the house when they pass through the portico that is in front of the house, for there is a ceiling on top of it.
+אם יכולה הדלת לעמוד – without the support of the key, he has a key like one who lacks one and the door [itself] interposes in the face of the defilement.
+ואם לאו טמא – for every thing that is supported by vessels does not interpose in the face of the defilement. For as we stated (see Mishnah 1 of this chapter) a human and vessels are not made tents to purify. And that is the reason of straw, that is the reason of dried figs and that is the reason of plaster, because their standing through [the use of] vessels which are a wine jug, a basket and cylindrical vessels.
+שהן נתונים בחלון – that the have a handbreadth by a handbreadth [measurement] that brings the defilement from house to house.
+אם יכולים הגרגרות והתבן לעמוד בעצמן – without a jug or a basket.
+טהורים – that the vessels are like they are not, and the dried figs and straw protect, and this is what will be with the dried figs that decayed and are not appropriate for eating, and similarly, decayed straw which is not appropriate for the eating b cattle and he nullifies them, and it is not his intention to remove them. And because of this, they interpose, for all where the straw and the dried figs close up everything, as for example here where there is a place for a wine jug or a basket, if he doesn’t nullify them, they do not interpose.
+ואם לאו טמאין – as long as the wine jug will be if it made of earthenware that its mouth will correspond to the defilement and therefore it does not protect, for every thing that is susceptible to receive ritual impurity does not interpose in the face of the defilement. But if the back of the wine jug corresponds to the defilement, it interposes in the face of the defilement, for an earthenware vessel is not susceptible to receive defilement from its back.
+בית שחצצו בקנקנים – and their mouths are towards the defilement, for now they do not protect.
+וטח בטיח – whether from the inside or whether from the outside.
+אם יכול הטיח לעמוד בפני עצמו טהור – that the plaster interposes in the face of the defilement.
+
+Mishnah 3
+
+כותל שהוא לאויר – that its one side is the airspace of the world, and its other side serves the house, as for example, the wall that separates between the house and the courtyard or between the house and its garden.
+וטומאה בתוכו – that the wall was split/chipped and there is defilement in its cavity within the split/chip.
+מחציו ולפנים – if the defilement is from the half of the wall to the side of the house.
+הבית טמא – as it was within the house. And this half follows the house that we cast. But the person who stands at the wall from above even standing facing the defilement, 
+he is pure, for it is not considered like pressed ritual impurity/טומאה רצוצה, and it doesn’t break through and ascend, for we consider it as it is lying/placed in the tent.
+מחציו ולחוץ – to the side of the airspace, we do not cast it after the house, and therefore, a person who stands from above is impure, because he is not like he is lying/placed in the tent, and this is pressed ritual impurity which breaks through and ascends.
+מחצה למחצה – and the defilement is in the middle.
+רבי מאיר מטמא – that we cast it to the wall after the house and after the airspace as a stringency.
+וחכמים מטהרין – that we completely cast it after the house. And the Halakha is according to the Sages.
+כל הכתל לבית – even if the defilement stands half of on the side of the airspace, it is as if it is ling within the house (according to Rabbi Yehuda).
+
+Mishnah 4
+
+כותל שבין שני בתים- and the wall that forms partition/separates between two houses.
+טומאה באחד מהן – one of the houses.
+מעזיבה (a concrete of stone chippings/clay covering the ceiling of the lower story and serving as flooring of the upper story) - a ceiling that separates between the house and the upper chamber.
+רבי יהודה אומר וכו' – But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+טומאה בין הקורות – between the beams of the ceiling that there are boards on them and the concrete of stone chippings/clay covering the ceiling of the lower story and serving as flooring of the upper story/מעזיבה of their back. And our Mishnah is according to Rabbi Yehuda who stated: All of the concrete of stone chippings/clay are with the upper chamber (see previous Mishnah). And now it states that if there was defilement in the beams that are underneath of the concrete of stone chippings/clay, and a partition that is thin like the peel of garlic, it interposes between the defilement to the house so that the defilement is not seen in the house. אם יש במקום הטומאה פותח טפח – that is the that there is a cavity of one-handbreadth in the place of the defilement.
+הכל טמא – the house and the upper chamber.
+רואים את הטומאה כאילו היא אוטם (we regard the Levitical uncleanness – between the rafters – as if it was locked up/an obstruction) – and the defilement does not descend to the house but rather bursts through and ascends/rises.
+היתה נראית לתוך החבית – that there isn’t under it like the peel of garlic.
+בין כך ובין כך – whether there is an opening of a handbreadth wide or whether there isn’t an opening of a handbreadth wide.
+
+Mishnah 6
+
+בית המשמש את הכותל – the caves that are under the street when they dig a sepulchral chamber for a corpse from this side and a sepulchral chamber for a corpse from the other side, it is found that the wall is made of its own, and because of this, we call it a house which serves the wall that through the digging, the wall was made, but building that is upon the ground, the wall causes the house that it will be a house, and because of this, we call it [see above, Mishnah 3], “a wall that serves the house”
+טומאה בבתים – in the sepulchral chambers and in the cavities/caves.
+ועליהן כקליפת השום טהורין – because they form a partition to the defilement and their law is not like the law of a wall that is between two houses (see Mishnah 4).
+טומאה בוקעת ועולה בוקעת ויורדת – and all that is juxtaposed to the defilement above and/or below is impure according to the law of all covered defilement, but from the sides it is pure, and the same law applies to the pillar that is in the house.
+
+Mishnah 7
+
+פרח - a thing that protrudes and is wide that comes out at the top of a column/pillar or in its middle.
+כלים שתחת הפרח טהורים – here we are speaking of a column that stands in the public domain or in a garden and the defilement is underneath it, and the “capital” protrudes from the column outward a handbreadth and overshadows over the vessels that are under it.
+טהורים – for the defilement bursts forth and ascends, but all that is on the sides is pure.
+רבי יוחנן בן נורי מטמא – for the “capital” is like the column/pillar, and when the defilement bursts forth, it returns on all the vessels that the “capital” overshadows upon them. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+הטומאה והכלים שתחת הפרח – as for example, that the “capital” overshadows on the defilement and on the vessels.
+פותח טפח – that the “capital” protrudes outside pf the column a handbreadth.
+פרדסקים (closet, chests in the wall) – empty pillars that are placed I the wall of the house and in them are many windows/apertures and they have doors, and the defilement is under those pillars.
+נפתח אחד מהן הבית טמא – that the defilement bursts through within and goes out to the house, And even the defilement from the half of the wall and outward is not judged to be like the house. Nevertheless, the house is impure.
+ורואין את הפרדסקין כאילו הן אוטם – that is to say, if the door is locked and it is not opened, we view it as if there is no cavity there at all, but if the defilement is underneath them, the wall is judged half by half, like all of these that are taught about in the Mishnah above (i.e., in the previous Mishnayot of this chapter), from its middle and inwards, the house is impure; from its middle and outward, the house is pure.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+הטומאה. שעל גבה -that are on top of the wall.
+טמאות – for the wall serves them, and the heads of he beams of the upper room are inserted/stuck in the wall and he wall is high and it is a partition for all of the upper rooms for this one is higher than that one. And especially when the place of defilement is a handbreadth by a handbreadth, for all of the wall is considered like a sealed grave and it brings the defilement to all of the upper rooms. But the wall is not judged half by half because it doesn’t have even a chip/split to the side of the upper room.
+עליה אחת בנויה על גבי שני בתים – [that this wall forms a partition between the two houses] and he upper room is built on top of both of them (i.e., the houses).
+היא טמאה – the first upper room, that this wall reaches until the concrete of stone chippings covering the ceiling of the lower story and serving as a flooring for the upper story but the defilement bursts forth and ascends in it.
+וכל העליות שעל גבה טהורות – for the concrete of stone chippings covering the ceiling of the lower story and serving as flooring for the upper story/מעזיבה that is upon it interposes.
+כותל השונית – a wall that is built in the place that sea reaches at the time that it continually stirs up.
+טומאה בוקעת ועולה – if there is defilement underneath it, this wall does not defile all of its surroundings, because there is no cavity of a handbreadth.
+נפש אטומה (a solid tomb-structure – to which there is no access) -a marker that they build on the grave to indicate the neighborhood of an unclean place, and that which is filled up is built upon the defilement itself but the corpse is not buried in bier in order that there will have a cavity of a handbreadth.
+כקבר סתום – that defiles all of its surroundings through contact.
+סמך לה סוכות – it refers to the solid tomb-structure/נפש אטומה referred to above, that we state that a person who comes in contact with it from the sides is ritually pure, but if he made for this marking put up to indicate the neighborhood of an unclean place Sukkot similar to a lintel, this Sukkah is impure, because it is similar to the tent of a corpse.
+ור' יהודה מטהר – since it is from the sides. Bu the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+כל שפועי אהלים כאהלים – that if there was defilement underneath the slope even though it is not under the roof of the tent, it is impure, as if it was placed under the roof.
+וכלה עד כאצבע (and finished off at one fingerbreadth) – from above to the side of the roof. That we aren’t concerned regarding a tent of defilement but rather that its inside will have the airspace like the measure of one cubic handbreadth squared.
+טומאה באוהל – the width of the roof that is not sloped is called a tent.
+הנוגע בו מתוכו וכו' – that the inner side of the tent and its outer side are considered like two vessels. But the side that is directed towards/opposite the defilement is like a vessel that comes in contact with the corpse itself, and the second side is like vessels that come in contact with vessels. Therefore, defilement that is within, a person who comes in contact/touches from the inside, has ritual impurity for seven days, for he is a person that touched vessels that came in contact with a corpse as it is taught in the Mishnah in the first chapter (see Tractate Ohalot, Chapter 1, Mishnah 3) that he has ritual impurity for seven days.
+אל הנוגע מאחוריו טמא טומאת ערב – as is taught in the Mishnah regarding vessels [that come in contact] with impure vessels are defiled with ritual impurity for seven days. The third, whether a person or vessels is unclean with defilement that passes in the evening (see Tractate Ohalot, Chapter 1, Mishnah 2). But regarding the defilement from the outside, it is the opposite, for the outer side is like vessels that come in contact with a corpse, and the inner side is like vessels that come in contact with [impure] vessels. And the reason that the is that the inner side and the outer side are considered like two vessels, for the defilement that is within it, because it protects from being the defilement bursting forth and ascending, it lacks the power/strength to defile the person who touches it outside a ritual impurity of seven days, for when the defilement that is outside, since it protects from becoming the defilement that breaks forth and descends, it lacks the strength/power for the inside to defile a person who comes in contact with it for a defilement of seven days. But anyway, the tent itself, whether inside or whether outside is impure a ritual impurity of seven days, for it is like vessels [coming in contact] with [unclean] vessels, and all of our Mishnah is speaking about after the corpse has departed from the tent.
+כחצי זית מתוכו וכחצי זית מאחוריו – Whichever way you turn, the tent is impure a defilement of seven days, for the half of an olive’s bulk that is inside combines with a half of an olive’s bulk from the outside. But a person who comes in contact/touches whether from the inside or from the outside, he has naught other than ritual impurity until nightfall, for since there isn’t an olive’s bulk in one place, it is impossible for each side to be considered other than vessels [coming into contact] with unclean vessels, therefore, the person who comes in contact is impure until nightfall.
+מקצתו מרודד על הארץ ((part of the tent canvas is flat on the ground) – after they explained the tent, they explained the overlapping excess of the curtains of the tent [that are spread] on the ground.
+מרודד – it is the Aramaic translation of (Exodus 39:3): “They hammered out sheets of gold” – beaten, hammered metal.
+טומאה תחתיו – the defilement that is under that beaten, hammered metal.
+או על גביו – on top of the beaten, hammered metal.
+בוקעת ועולה בוקעת ויורדת – and the tent is defiled. But a person who enters inside of it is ritually pure if he didn’t come in contact with it.
+מקצתו – of the tent.
+מרודד על ארובה שבית בית לעליה – and the defilement is in the house.
+רבי יוסי אומר מציל – upon the upper chamber/room.
+כנטיית אוהל -that the aperture in the roof looking to the ground floor is in the airspace of the tent, then it protects over the entire upper chamber that is outside of the tent.
+
+Mishnah 3
+
+כולן טמאים – all of the vessels that are lying underneath the lintel of the opening in the empty space of the openings from the outside, all are ritually impure, even though that the openings are locked, for the Sages decreed defilement/impurity on the place which is the path for the removal of the defilement, for ultimately the corpse will leave through that path.
+חשב להוציאו באחד מהן – even though it was not opened.
+או בחלון שיש בו ארבעה – that through this the Sages estimated that it is appropriate for the removal of the corpse.
+הציל על כל הפתחים – that are locked.
+יחשוב עד שלא ימות המת – that from when the designation of defilement descended to the openings through the death of the corpse, it further does not ascend from them through intention but rather through action, such as when it is opened.
+ובית הלל אומרים אף משמת – for intention releases the designation of defilement from the openings from here and onwards. But vessels that were in the openings prior to the intention, the School of Hillel agrees that they are impure.
+היה – one of the openings was blocked up with stones.
+סתום – with stones.
+כשיפתח ד' טפחים – the rest of the openings were protected.
+כשיתחיל – to open them, the remainder of the openings were protected.
+בפותח תחלה – as for example a wall that lacks an opening and one comes to make a new opening, the other openings are not protected until he opens it four [handbreadths] by four [handbreadths].
+
+Mishnah 4
+
+והוציאוה מבית לבית – and in the second house she gave birth to a dead offspring, but it is doubtful to us if [the offspring came out dead from first house].
+בשמן שהיא ניטלת בגפים (at the time that she is carried by her arms- put around the neck of her supporters) – that her colleagues/friends take it with her arms for she is not able to walk, we are concerned that the offspring came out dead from the first house.
+הקבר – the womb of the woman that was opened when the offspring leaves it.
+אין לנפלים פתיחת הקבר וכו' – this is the conclusion of the matter of Rabbi Yehuda. And this is what he said: that which we said that when the womb opened, there is no time to walk we didn’t say this other than regarding a non-viable birth until the fetus is (on leaving the vagina) forms a round head like a coil, meaning to say that he has a large round head like this spindle that the women sew on it a thread of warp/longitudinal direction, but if the non-viable birth/fetus did not have a round head like a coil but rather smaller than this, even though the womb was opened and the head of the fetus exited outside, she has time to walk and we are concerned lest his head came out from the first house. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+יצא האשון מת – the first fetus came out dead and the second fetus came out alive.
+טהור – the second living [fetus] is [pure] from defilement through contact with a corpse. If they removed the dead [fetus] from the house prior to the second birth, that while it was still in the womb of its mother, it is not defiled, even though the womb was opened, for a pure object that has been swallowed does not defile.
+הראשון חי והשני מת טמא – and even though they removed the living [first child] from the house prior to the birth of the dead [second child], for since the live child came out, the womb was opened and became defiled immediately, for the defilement leaves at the en
+בשפיר אחד טמא – meaning to say, if both of them came out similar to one membrane (i.e., sack of a fetus), that they came out at the same time, it is impure. שפיר/sack of a fetus is the placenta that the fetus is placed on.
+בשני שפירין- meaning to say, similar to two membranes one after the other, even if the first is alive and the second is dead. טהור – for Rabbi Meir holds that even though the womb was opened, it doesn’t defile until it (i.e., the fetus) exists to the airspace of the world. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 6
+
+יצא רובו – of the offspring/child. But once most of his head departs [the womb) which when his forehead exits (see Tracate Niddah 3b), we don’t touch him.
+שאין דוחים נפש -the offspring/child.
+מפני נפש – the woman (i.e., the mother).
+
+Chapter 8
+
+
+
+Mishnah 1
+
+יש מביאין את הטומאה – that if they overshadowed over the defilement and humans and/or vessels bring the defilement on a person and on the vessels, and even though they didn’t come in contact/touch the defilement.
+וחוצצים – if the defilement is below them, they protect persons and vessels that are upon them. Because they do not interpose in the face of the defilement. And similarly if the defilement is upon them from the outside, it protects vessels that are underneath them.
+שידה (chest) a large wooden box like a kind of ark.
+תיבה – small similar to tables.
+מגדל (turret/cupboard) – of wood made for storage.
+כוורת הקש – large baskets made from straw or from willow or branches of palm trees.
+כוורת הקנים – like baskets that are made from reeds.
+ובור ספינה אלכסנדרית (tank of sweet water in a ship of Alexandrian merchantmen) – the large ships that they go to see on the large ocean (i.e., Mediterranean Sea), they make within it a large wooden vessel like a cistern that the place in it sweet water that is appropriate for drinking.
+והן מחזיקין ארבעים סאה כלה – for since they are large in this measure, they furthermore are not susceptible to receive defilement, and they interpose in the face of defilement.
+סקורטיא (a leather bed-sheet) – a hide that the tanners wear at the time of their work.
+קטבליא (hide used as a spread) - a hid that they spread over the bed and lie upon it, and we call it NETA in Arabic.
+שהן עשויין אהלים – hanging over similar to a tent. And the leather-bed sheet/סקורטיא and the קטבליא/hide used as a spread and the sheet and the matting and the mat are vessels and susceptible to receive ritual defilement, anyway when they are hanging over like tents they interpose before the defilement, for a tent even though it receives defilement interposes in front of the defilement.
+ועדר בהמות – when they are standing and not walking and the head of this one is between the legs of that one.
+ומכונות חיה ועוף – nests of wildlife and birds. It is the language of (Exodus 15:27): “The place You made to dwell in.”
+והעוף ששכן – that was tied on the wall or on the tree.
+והעושה מקום לבינה בשבלים – that cover the ears of corn/spike (i.e., the sheaves), a place that is similar to a house.
+האירוס והקיסום ודלעת יונית וירקת חמורים (the lily with an aromatic root, the ivy, the Greek gourd and the ass-herbs) – all these are kinds of vegetables whose leaves are wide.
+חוץ מן העיגול של דבילה – because that underneath the shade of the pressed cake of figs, they would regularly sit more than the rest of the foods. And this is taught in the Tosefta (Tractate Ohalot, Chapter 9, Halakha 5). But the Halakha is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 2
+
+הזיזין (projections from door frames serving as a shed over the entrance – or a molding projecting from a window-sill serving as a bracket) – a piece of wood or an individual stone that protects out from the wall is called a זיז.
+גזריות – like [the word]גזוזטראות /balconies). A building of stones or of wood that project from the wall.
+והשובכות – of doves.
+והשקיפים והסלעים – we explained this above at the conclusion of chapter 3 [of this tractate] (i.e., clefts in the stones and rocks – one made by the rain and the other made on its own).
+גהרים (projection, jetty) - kind of holes that from there comes the light. And there are those who explain it as kinds of caves and thorns.-
+והשננים (pointed rocks/cliffs) – teeth of the rock.
+מעזיבה רכה – as for example that they make from willow and reeds and place upon them a bit of plaster.
+מעזיבה בינונית – but if they are not able to endure other than a soft concrete of stone chippings, they don’t bring the defilement and do not interpose. And the Halakha is according to the Sages.
+אילן מיסך -the language of (Exodus 25:20): “shielding the cover with their wings.”
+והפרעות היוצאות מן הגדר (the case of protruding boughs on one of which is an uncleanness – which protrudes from the hedge) – it is the manner of a fence that we place on its top thorns and thistles, and they are more abundant on the fence and protrude outward. And [the word] פרעות/long, entangled growth (i.e., protruding boughs). The language of (Numbers 6:5): “[the hair of his head] left to grow untrimmed.”
+
+Mishnah 3
+
+ואין מחזיקים ארבעים סאה בלח – for since they are susceptible to receive ritual defilement, they do not interpose.
+שאין עושיין אהלים – they are not insert/planted similar to a tent, but rather are flattened/spread according to the aperture in the roof looking to the ground floor.
+מוסף עליהם הריחים של אדם – that is the hand millstone, which are carried and susceptible to receiving ritual impurity. This excludes the millstone of cattle that are not carried and are not susceptible to receiving ritual impurity.
+
+Mishnah 4
+
+מסכת פרוסה (the spread web – i.e., the web hanging from the transverse beam) – the threads of the warp/longitudinal direction like they are spread out in a weaver’s vessel prior to weaving the cloth. If they were spread out over an aperture in the roof looking to the ground floor that is between the house and the upper room and the defilement is below it, it protects upon the vessels that are above, but if it overshadows the corpse or on the vessels, it does not bring the defilement, for it is not considered a tent until it is woven.
+וחבילי המטה (the rope-work of the bed) – ropes of he better when it the straps are drawn in bedsteads.
+והמשפלות (wicker baskets carried on a pole over the shoulder) – baskets that they remove the manure In them.
+והסריגים שבחלונות (and the window lattices) – network/matting that they make in the windows, interposes, for the defilement does not pass to one side. And as long as there will not be in all of them an incision like is open to a handbreadth, for an incision/hole that is open to a handbreadth brings in the defilement.
+
+Mishnah 5
+
+ירקות שמנו – those that are taught in the Mishnah at the beginning of this chapter (Mishnah 1), The lily with the aromatic root/אירוס, and the ivy and the vegetables of ass-herbs and Greek gourd. And these are when attached, for if they are detached, if they became susceptible to receive ritual impurity, they don’t interpose, for something that is susceptible to receive ritual impurity does not interpose in the face of defilement. But if they were among those that were not susceptible, that is pure foods.
+כפת הברד (hailstones) – a piece of the hail. It is the language of (Psalms 147:17): “He tosses down hail like crumbs.” Alternatively, hail that is made like an arch.
+והכפור(frost) – water that flows/runs and comes down when it is frozen.
+גליד – the frozen water of rivers (i.e., ice).
+והמלח – all of these they don’t bring and they don’t interpose. Because they melt and do not endure.
+דולג (which hops/skips) – animals and wild life, and jump at humans. But there are those who say, that hopping and jumping – both of them refer to humans, but rather hopping where his one foot is placed on the ground and he hops with the second; and jumps, with both feet.
+וטלית המפנפת (a sheet suspended as a banner) – that when the wind waves it and it stands in the air like an arched compartment.
+כבש את האבן על גבי הטלית (presses the stone on top of the cloak) – that there was a stone placed on one end of the cloak and the wind blew the second end and it became like a kind of tent.
+מביאה את הטומאה – if it overshadowed over the corpse or on vessels, it brings the defilement o the vessels.
+הבית שבספינה – as for example, that the house at the top of a ship and it overshadows on the vessels that are on the ship and on the corpse that is in the sea at the time that it is travelling. Another explanation, the house that is on the ship and it is not able to withstand the wind that is found, and even if it overshadowed on the corpse and the vessels that are on the ship do not bring the defilement, and it is not considered a tent. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 6
+
+בשני חצאי זיתים – half an olive’s bulk in this one, and half in that one.
+הבית טמא – that a tightly-fitting cover does not protect on the defilement that is under it so that the house would defile the house, but even though that they are in two jars, for since both of them are in the house they combine to the measurement to defile the house. But the jars are ritually pure, for the defilement of one-half an olive’s bulk that is in its companion jar enters into it, sine it is surrounded with a tight-fitting cover.
+וכן שני חדרים שהן פתוחים לבית – and their doors are locked, and there is a half-olive’s bulk in this room and a half-olive’s bulk in that room, the house is impure, for ultimately the defilement exits, but the rooms are ritually pure, for there is no pay for the defilement to enter in.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+כוורת – that it has rims [at the bottom] and holds forty Se’ah in wet which are two KOR in dry, that it is susceptible to receive ritual defilement, and reclines on its side within the opening and part of it is outside and part of it is in the house.
+ופיה לחוץ – and its rim is inside.
+כזית מן המת נתון תחתיה – from outside.
+כל שהוא כנגד הזית – if the olive’s bulk [of the corpse] is underneath it and vessels are on top of it opposite it, or the olive’s bulk [of the corpse] is upon it and vessels are underneath it opposite it.
+תחתיה וגבה טמא – but what is within it is ritually pure. For even though the hive protects over what is within it, it does not protect on what is underneath it or on top of it opposite the olive’s bulk of defilement, for on what is within it, it is the law that it protects, for even if it is placed in the tent of a corpse it protects with a tightly-sealed cover/airtight lid, since it is not susceptible to receive ritual defilement, but what is underneath it and on its back it does not protect since it is a vessel, as is taught in the Mishnah above in Chapter 6 {Mishnah 1]: “Humans and vessels are made into tents to defile, but not to purify.”
+וכל שאינו כנגד הזית תוכה והבית טהור – this is what he said: vessels that are underneath it and on top of it that are not opposite the olive’s bulk of defilement, and within it, meaning to say, vessels that are within it and even if hey are opposite the olive’s bulk [of defilement], and vessels also that are in the house, everything is ritually pure.
+בבית אין טמא אלא הבית – if the olive’s bulk [of defilement] is in the house, there is nothing ritually impure other than the house, but the vessels that within the hive are pure, for its mouth is towards the outside.
+בתוכה הכל טמא – if the olive’s bulk [of defilement] is within the hive, everything is ritually defiled, for we are dealing with a hive which is perforated from the walls with an opening of a handbreadth, as we are required to state further on [Mishnah 3] but rather that the incisions/holes are stopped up with straw, but the closing is not fastened, and it is the manner of the holes/incisions that the defilement goes out to the house since they are not fastened, and even vessels that are under it and on top of from the outside are ritually impure, for since the olive’s bulk [of defilement] we see it as is if it is filled with defilement, and a vessel cannot protect what is underneath it or on top of it. But when the defilement is in the house, we stated above [in this Mishnah] that there is no defilement other than the house, for the defilement does not enter in the hive through the incisions/holes even though they have an opening of a handbreadth, for since they are stuffed up, but it (i.e., the defilement) does not enter through its mouth for its mouth is towards the outside.
+
+Mishnah 2
+
+היתה גבוהה מן הארץ טפח – that now there is a tent of a handbreadth underneath it.
+הכל טמא – that it brings the defilement into the house since it is a handbreadth high, and vessels that are on top of it, even those that are not opposite the defilement are also impure and even outside, for underneath it is like one that is full of defilement. And it doesn’t protect what on top of it, for the vessel does not protect. And similarly, if the defilement is also in the house everything is ritually impure from this reason, for the tent of the house brings the defilement to what is underneath it and doesn’t protect that which is on top of it. But if the defilement is on top of it, since it doesn’t protect over what is underneath it, we view what is beneath it as one that is filled with defilement, therefore, whatever is in the house and what is underneath it and what is on top of it -everything is impure.
+אלא תוכה -that is to say, everything is impure except for what is within it (i.e., the house) which is pure.
+
+Mishnah 3
+
+בזמן שהוא כלי – that it was not hollowed out and was not nullified from the category of being a vessel. -
+מחולחלת (hollowed out – not packed entirely) – that the walls are perforated with an opening of a handbreadth. They normally make incisions in the walls of the hive in order the bees can enter and depart, and sometimes that the incisions/holes are stopped up with straw but that the stopper is not fastened tightly.
+היתה פחותה (if it was damaged) – that it was broken through/hollowed out and voided from the category of a vessel.
+ופקוקה בקש – in the place of the hollowing out. But its walls are complete that they are not hollowed out.
+או אפוצה (or made narrower by squeezing the parts together – i.e., pressing the lid down) – or even if its walls were not complete but rather that it was made narrowed, meaning to say, that it was closed in the place where it is hollowed out/not packed entirely, and there isn’t a handbreadth of hollowed out area.
+כנגדו עד התהום טמא – but all of the rest is pure. For since it is not considered a vessel like a tent to protect what is inside it and what is on top of it.
+על גבה – if an olive’s bulk from a corpse is placed on top of it.
+כנגדו עד הרקיע טמא – but all of the rest of pure, for it protects what is inside of it and what is below it. Since it is not a vessel.
+בבית – if an olive’s bulk from the corpse is in the house.
+אין טמא אלא הבית – and all of the rest is pure, for its opening/mouth is outside.
+בתוכה – if the olive’s bulk from the corpse is within it (i.e., inside).
+אין טמא אלא תוכה – and all the rest is pure, for the defilement does not enter into the house because it is not hollowed out and its mouth is towards the outside, and it protects also over what is underneath it and what is on top of it, since It is not a vessel.
+
+Mishnah 4
+
+תחתיה והבית טמא – for they bring the defilement from this (i.e., underneath the house) to that (i.e., the house).
+תוכה טהור – that which is inside [the house], since the its walls are outside, and what is on top of it is also pure, for it protects on what is outside, for it is not a vessel.
+בתוכה – if the defilement is within it.
+אין טמא אלא תוכה – and all the rest is ritually pure.
+
+Mishnah 5
+
+היה פיה לפנים – that it was leaning on its side and its rims were outside and its mouth was inside. For now, we are speaking of the time when it is a hollowed-out vessel and is not higher from the ground a handbreadth. But there is no distinction whether its mouth is outside or whether its mouth is inside, but that when its mouth is outside as is taught above (i.e., Mishnah 4) regarding a house, nothing is impure other than the house, but here, when its mouth is inside, it (i.e., the Mishnah) teaches that everything is impure, because the defilement enters through its mouth.
+
+Mishnah 6
+
+היתה גבוהה – above (see Mishnah 1), its walls are outside as its teaches [in the Mishnah] the defilement that is under it or in the house [or on top of it, everything is impure, other than what is within it,] but here its walls are within, everything is impure.
+
+Mishnah 7
+
+בזמן שהוא כלי מחולחלת – freely, it (i.e., the Mishnah) took [the term] מחולחלת/hollow, loosely put in (i.e., not packed entirely) for it does not benefit being loosely put in other than its mouth being outside regarding the matter of removal of the defilement from within it to the house, but here, where its walls are inside, it (i.e., the defilement) goes out through its mouth. But since the first clause of the Mishnah taught מחולחלת/loosely put in (i.e., not packed entirely) while it is a vessel, it also took it (i.e., teaches it) here.
+כנגדו עד התהום טמא – but the rest is ritually pure. And we are speaking when it is not a handbreadth high from the ground.
+תוכה או בבית תוכה והבית טמאים – because its walls are inside. But above (see Mishnah 1), where its walls are outside, it is taught that the defilement is in the house, there is no impurity other than in the house, but the rest is pure.
+
+Mishnah 8
+
+אלא גבה – but inside is impure when the defilement is in the house, because its walls are inside. But above (see Mishnah 1), its walls are outside, its inside and on top of it are pure.
+
+Mishnah 9
+
+היתה ממלאה את כל הבית – for all of it (i.e., the defilement) is within the house inside and it sits on its rims and its mouth reaches the top of the beam, for there isn’t between it and the ceiling an opening of a handbreadth.
+טומאה בתוכה הבית טמא אמא בבית מה שבתוכה טהור – since this resembles a pipe/gutter that is arched/bent over underneath the house, that has an opening of a handbreadth, and there isn’t in its exiting an opening of a handbreadth as is taught in the Mishnah above in Chapter 3 [Mishnah 7].
+בין עומדת – that is to say, this law is in vogue/practice whether it is standing and it reaches the beams, or whether it is lying on its side and there isn’t between its mouth and the wall of the house an opening of a handbreadth.
+בין אחת בין שתים – this over that and there isn’t between the second opening to the beams an opening of a handbreadth, and similarly, there isn’t between the second rim and its mouth of the first an opening of a handbreadth.
+
+Mishnah 10
+
+הבית טהור – that the lintel descends and seals/stops up the mouth of the hive, and we are speaking of a case where the hive is not hollowed out. For if it is hollowed out, it is the manner of the hollowing out that the defilement would go out to the house like those mentioned above.
+טומאה בבית מה שבתוכה טהור – we have this reading. That the defilement goes outside and doesn’t enter in into the hive. But in most of the books we have the reading, that what is within it is impure because the defilement leaves from the house via its opening that defiles what is in the hive, and it stand within the doorway.
+
+Mishnah 11
+
+באויר – in the courtyard or in the garden, where there isn’t a tent there. And its law is like of the hive that is in the midst of the doorway and its mouth is outside, as it is taught in the Mishnah at the beginning of the chapter (see Mishnah 1). And similarly, also if it is above the ground by a handbreadth, like it is above the ground a handbreadth of here at the beginning of the chapter (see Mishnah 2). But that of here, it doesn’t belong to mention a house, for we are dealing with a case where one is standing underneath the airspace.
+
+Mishnah 12
+
+בזמן שהיא כלי – where it stands in the airspace it doesn’t belong to mention that which is loosely put in/hollow, and because of this, it does not teach here, “or it was made narrower by squeezing the parts together,” as is taught above (see Mishnah 3), for the issue of making it narrower by squeezing the parts together (i.e., pressing the lid down) only applies with something that is put in loosely.
+או מחזקת ארבעים סאה כדברי חכמים – which is in conflict with the first Tanna/teacher as he holds that it holds forty Se’ah. When it is damaged, it is voided from the status of being like a vessel, but it protects what is underneath it and within it and above it.
+כזית מן המת נתון תחתיה – its law is like it is damaged and it is not [a handbreadth] high and its mouth is towards the outside, as it is taught in the Mishnah (see Mishnah 3) above.
+היתה גבוהה מן הארץ טפח – these also, its law is like that of a hive whose mouth is towards the outside and it is damaged and stuffed up [with straw] and above [the ground] a handbreadth as it is taught in the Mishnah (see Mishnah 5) above.
+
+Mishnah 13
+
+היתה יושבת על שוליה וכו' טומאה תחתיה או בתוכה או על גבה – everything that is on top of it. As we taught concerning the hive that is sitting on its rims and its mouth is above, that is, that the defilement overshadows outward [to it] above rom its mouth.
+בוקעת ועולה – even though above (see Mishnah 11) when it is lying on its side, and the defilement is underneath it, or on top of it, it protects what is inside of it, here its wall is above for it doesn’t protect over what is outside of it [also] doesn’t protect on what is within it, since there is no interruption between the airspace that is within it to the airspace that is above and outside of it. But specifically, opposite the olive’s bulk of impurity and not from the sides, since it is damaged and is not a handbreadth above the ground, for there is no tent there to bring the defilement to the sides.
+אבל היתה גבוהה טפח או מכוסה – even though it is not a handbreadth above [the ground].
+או כפאה על פיה (or turned upside down on its mouth) – where there is a tent to bring the defilement.
+הכל טמא – and the covering is not considered to interrupt/form a partition between the airspace within it to the airspace that is above it, and it is not similar at all to lying on its side. And specially when it is covered with an inverted vessel – divided into two vessels by the bottom between or with other vessels even though it is not susceptible to receive ritual impurity, but when it is covered by a board, even though the defilement is above it, the defilement does not break through the board, as is taught in the Mishnah above in Chapter 5 [Mishnah 6] concerning a hive which is within the house.
+
+Mishnah 14
+
+היתה פחותה – that it became damaged and it is voided from the category of being a vessel.
+כדברי חכמים – which is in conflict with the first Tanna/teacher and compares something that holds forty Se’ah to something that is damaged and stuffed with straw.
+אין טומאה עלוה לה – at the time that the defilement is below it, it does not ascend into it.
+אף לא יורדת ממנה - at the time that the defilement is within it, it doesn’t descend underneath it.
+תחתיה טמא – but inside it/within it and on top of it, it is pure.
+כנגדו עד הרקיע טמא – but underneath it is pure.
+
+Mishnah 15
+
+ארון שהיא רחבה – this bier/casket is a cliff/peak of a rock that protrudes from the mountain and is hewn/chiseled into a bier that is wide from the bottom and narrow from the top and its mouth is above.
+הנוגע בה מלמטה טהור – for what is opposite its mouth is considered like the bier/casket, but not that which is on the sides.
+‘רחב מלמעלה וצר מלמטה – or that it was equivalent, a person who touches it from any place is impure, according to the words of Rabbi Eliezer. For the covering splits the defilement in all of it, that the defilement ascends up to the covering and returns and descends over the face of all of it.
+רבי יהושע מטהר – that it is not considered like a bier/coffin other than the handbreadth that is nearest to the cavity of the bier/coffin. Therefore, it does not burst forth from a handbreadth and below.
+העשויה כמין קמטרא (that is made like a chest/box – for clothes, books) – it is vessel whose covering covers the thickness of the walls. It is the Aramaic for (II Kings 10:22): “He [Jehu] said to the man in charge of the wardrobe: [“Bring out the vestments for all the worshippers of Baal],” for the one appointed over the chest/box.
+הנוגע בה מכל מקום טמא – for all that is opposite the covering is impure, for its covering covers all of it.
+כמין גלוסקוס הנוגע בה מכל מקום טהור – its covering is not other than opposite its cavity like a peg that is inserted in a hole/incision in an emergency.
+חוץ ממקום פתחתה – with a covering that is opposite its cavity.
+
+Mishnah 16
+
+חבית שהיא יושבת – their jars are narrow above to the side of the their mouths, and below to the side of the rims and wide in their middles, and they are like a kind of wide stomach that protrudes from them in their middles from the outside.
+באויר – that is, in the airspace of the world, to exclude that which is under the tent.
+קורקורתה (rimmed bottom of a vessel – corresponding to the bottom – under or on the rim of its bottom) – like its bottom and they are its rims.
+בוקעת ועולה בוקעת ויורד – and all the vessels that are opposite the olive’s bulk [of defilement] are ritually impure, whether undeath it or whether above it or whether within it, something that is like the hive that is above [Mishnah 13] that sits o its rims. But that which is on the sides which is not opposite the olive’s bulk [of defilement] are pure.
+והחבית טמאה – not that the jar itself is impure but we are dealing here with a jar that is not susceptible to receive ritual defilement as will be proven in the concluding clause [of the Mishnah], but that the jar is impure, meaning to say, even vessels that are outside of the jar opposite the defilement are impure, because a mere vessel,its mouth is wide like the measurement of its rimmed bottom and because there is no interruption between the airspace of its inside to the airspace that is on top of it above it [and] outside of it, because it doesn’t protect what is outside of it, it doesn’t protect what is inside/within it.
+תחת דופנה מבחוץ טומאה בוקעת ועולה בוקעת ויורדת – and anything that is opposite the olive’s bulk [of defilement] is impure outside of the jar.
+והחבית טהורה – that is, what is within the jar, even opposite the olive’s bulk [of defilement] for the walls of the jar protrude in the middle and when there is an olive’s bulk [of defilement] under the wall, its wall is similar to the hive which is lying on its side, that is inside is pure, because there is an interruption between the airspace of the inside that is opposite the olive’s bulk [of defilement] to the airspace that is outside of opposite the olive’s bulk [of defilement].
+בתוכה ותחת דופנה – that is to say inside the cavity of its wall. We call it underneath its wall, because the wall goes and becomes narrow to the side of its mouth. And this excludes on its rim that is directed corresponding/opposite to its mouth.
+אם יש בדפנות פותח טפח – that the belly of jar protrudes so much outward that there is in one place up until corresponding with the mouth of the jar a cubic handbreadth.
+
+ואם לאו – but if there isn’t there a handbreadth.
+טומאה בוקעת ועולה – and it is not impure other than opposite the olive’s bulk [of defilement].
+במה דברים אמורים בטהורה – with a jar that is not susceptible to receiving ritual impurity.
+אבל אם היתה טמאה – as for example, a mere jar that was smelted in a kiln/furnace, which does receive defilement.
+או גבוהה אן הארץ טפח או מכוסה או כפויה – and even if it is pure.
+וטומאה תחתיה או בתוכה או על גבה, הכל טמא – that if it susceptible to receive ritual impurity and sits on its rims and the defilement is underneath it or within it or on top of it, even though that an earthenware vessel is not defiled from above it, the jar itself is defiled here. Since this refers to vessels that are within after they are not surrounded by a tight-fitting lid, for a vessel does not protect even on wat is ithin it other than with walls of tents in a place where there isn’t an interruption from the airspace within to the airspace outside of it. And that which is below which is under its rims, and it doesn’t teach under its wall from the outside. But the jar itself is defiled, and since the jar itself is impure, all of the vessels that are within are defiled even that which is not opposite the defilement, for even though we hold that humans and vessels are not defiled from the airspace of an earthenware vessel, here, all the while that the olive’s bulk [of defilement] is underneath it, it defiles from the reason of attachments, since after the jar itself is impure. And similarly, something a handbreadth above from the ground even that is pure we view that which is underneath it as if it filled with defilement, and even the defilement above it. But now, all of these, their law is not equivalent (i.e., the same), for if the jar is susceptible to receive ritual defilement, whatever is within it, even if it is not opposite the defilement is impure. And one who overshadows over it from above, opposite the defilement is impure, but that which is not opposite the defilement is pure. But if it is a handbreadth above the ground or it is covered or turned upside down on its mouth, one who overshadows over it even that which is not opposite the defilement is impure. And we should not be astonished, that which is turned upside downs on its mouth and the defilement is above it, whatever is within it is like the pure vessels that are surrounded with a tight-fitting lid, but it is different here for there is no open space.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+ארובה שהיא בתוך הבית (a hatchway which is in the midst of the house) - and it is uncovered to the airspace, for there is no upper chamber roof from above.
+כנגד ארובה טהור (that which is opposite the hatchway) – vessels that are placed below on the ground opposite the hatchway and they see the face of the sky are ritually pure.
+מלמעלן (from above) – on the garret window in the wall projecting above the flat roof.
+עירב את הטומאה (he combined the defilement) – and everything is impure. The house is impure and the person who places his foot in it is also impure.
+וכנגד הטומאה טמא – that the olive’s bulk [of defilement] is stretched to here and to there.
+
+Mishnah 2
+
+אין בארבה פותח פתח – surely it comes to tell us that with less than a handbreadth we don’t say that with defilement there is a joining/לבוד (i.e., that two solid surfaces are considered to be joined if there is a gap of less than three handbreadths between them).
+נתן את רגלו – the person who sets [his foot] is pure, for it resembles something concealed concerning it, for the defilement does not enter into the tent and doesn’t leave from it with less than an opening of a handbreadth.
+אם טומאה קדמה את רגלו טמא – that surely at the time when he set his foot, he overshadowed over the defilement.
+ואם רגלו קדמה את הטומאה טהור – that before the defilement came, a concealed tent had already been made, and at the time that the defilement enters there is no garret window in the wall projecting above the flat roof that is open a handbreadth in order that the defilement can leave from it.
+שתי רגלים זו על גב זו – of two people, and the first placed his foot on top of the garret window in the wall and the foot of the second [person] is lying on the foot of the first [person], and afterwards, the defilement enters the house underneath the garret window in the wall near the roof, and after that, the first [person] removes his leg and it is found that the foot of the second [person] is placed on the garret window, and even though this second [foot] overshadows over he defilement when the first [person] removed his foot, the second [person] is ritually pure, because the foot of the first [person] preceded the defilement. But the Halakha is not according to Rabbi Shimon nor according to Rabbi Meir.
+
+Mishnah 3
+
+כנגד ארובה – in the garret window in the wall projecting above the flat roof that doesn’t have an opening of a handbreadth.
+וכנגד הטומאה טמא – that is it overshadows over the defilement.
+כדי שתחלק – that there will be in the part of uncleanness a measure in order to defile the tent, that is, that there will be in all of it two olive’s bulk or more. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 4
+
+ארובות זו על גב זו – as for example, here is a garret window in the wall projecting above the flat roof between the house and the upper chamber and there is another turret window in the roof of the upper chamber directed against it, and in each of them there is an opening of a handbreadth.
+בין מלמעלה – in the upper garret window/aperture in the roof looking to the ground floor.
+בין מלמטה – in the lower garret window/aperture looking to the ground floor.
+הכל טמא – even what is in the upper chamber. Even though he placed [his foot] in the lower part and not the upper part, for since it is something that is susceptible to receive defilement, it does not interpose before the defilement in the house, and we see it as if it is placed in the mouth of the upper garret window in the wall projecting above the flat roof and mixing/combining the defilement.
+ממנו ולמטן טמא – that it became a concealed tent and everything that is within it is impure.
+ממנו ולמעלן טהור – and it interposes in front of the defilement.
+
+Mishnah 5
+
+אין טמא אלא התחתון – for since the defilement is in the house but not opposite the garret window, the defilement does not leave/go out with less than a handbreadth [of an opening], and the upper chamber is pure even though the garret window of the upper chamber is concealed.
+הכל טמא – for since the defilement is opposite the garret windows and an impure thing does not interpose, we see it as if it is placed in the mouth of the upper garret window and it combines/mixes the defilement.
+
+Mishnah 6
+
+ארובה – that it sees the airspace.
+וקדירה נתונה תחתיה – on the ground opposite the garret window. But it is not so wide that if it rises opposite the garret window that its rims would touch the garret window, but rather it goes out and enters with wide space.
+טומאה בוקעת ועולה – but the house is ritually pure, and everything that overshadows it, which is not opposite the defilement is pure. But opposite the defilement is impure, for even though an earthenware vessel is not defiled from above it, here, that the defilement bursts forth within it is also impure, even though the defilement is below it. And all that is in the pot is impure, and even that which is not opposite the defilement.
+תחתיה והבית טמא – that the pot overshadows over the defilement, since it is a handbreadth higher.
+תוכה וגבה טהור – that the pot interposes in front of the defilement and protects with the walls of the tents.
+בתוכה או על גבה הכל טמא – within it and on top of it and below it and the house. For the defilement that is upon it bursts forth underneath it, for it is a handbreadth higher, and further it doesn’t protect since the pot is impure.
+
+Mishnah 7
+
+היתה נתונה – it refers to the pot.
+בצד אסקופה (at the side of the lintel/threshold, lower door-sill) – that it was placed on the threshold from the outside and stretched inwards so much that if you would ascend there is from it a handbreadth underneath the lintel. And as for example, that the pot was very wide from the bottom and narrow from the top towards its mouth, for when there exists a handbreadth underneath the lintel, still all of its mouth is outside.
+טומאה תחתיה – it speaks of pressed ritual impurity (i.e., when there is less than a handbreadth between the corpse and the roof or covering, and the ritual impurity passes through the roof and rises upward indefinitely).
+בוקעת ועולה – but the house is pure. And for example, that the defilement is from the lintel and outward. For if it was stretched a handbreadth inside, the house is impure.
+תחתיה והבית טמא – since that there is a handbreadth from it inside that brings the defilement into the house.
+תוכה וגבה טהור – that it (i.e., the inside and on top of it) is protected with the wall of the house.
+הכל טמא – that the pot was defiled and it doesn’t interpose. But we view the defilement as if it is beneath it and that the house is impure.
+מודבקת – that the pot is not underneath the lintel at all, but rather above it joined at the side of the lintel, and the width of its joining is not a handbreadth.
+אין טמא אלא תחתיה – since there isn’t a handbreadth underneath the lentil, it doesn’t bring defilement to the house, and the house, and what is within it and what is above it, all are ritually pure.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+הבית שנסדק – the roof of the house that was divided on the face of all of it to two parts.
+טומאה בחוץ – to the outer side where the opening is.
+כלים שבפנים טהורים – for it is not the manner of defilement to enter but only to leave.
+ובית הלל אומרים כל שהוא – In the Tosefta (see Tractate Ohalot, Chapter 12, Halakha 1) that “any amount” which is the opinion of the School of Hillel is like the [breadth of the] plumb-line. And the Halakha is according to the School of Hillel.
+
+Mishnah 2
+
+אכסדרה שנסדקה (a covered place in front of the house that was split) – the ceiling of the portico that was divided into two.
+כלים שבצד השני טהורים – for the airspace of the split interrupts, and causes that the defilement does not pass to the second side.
+עירב את הטומאה – because the airspace was closed/concealed.
+בארץ – on the floor of the portico opposite the split that is in the ceiling.
+
+Mishnah 3
+
+סגוס (a coarse woolen blanket, mattress to sleep on) - a very thick woolen cloth.
+וכוסת – a thick beam. Even though it is high, its thickness is more than a handbreadth.
+אין מביאין את הטומאה – if he placed them on the ground opposite the split that is in the ceiling of the portico, unless there is underneath them a cavity of a handbreadth.
+קפולין – like a folded cloak/Tallit. Many clothes are folded one upon the other.
+עד שתהא העליונה גבוהה מן הארץ טפח – and even though that the clothes are placed underneath it, the upper one brings the defilement, since it is a handbreadth above the ground.
+היה אדם נתון שם – on the ground opposite the split.
+חלול – avity of the body is considered as a cavity, even though that his intestines are within it.
+
+Mishnah 4
+
+והאהיל על קוברי המת – that is that he overshadowed over the corpse.
+בית שמאי אומרים אינו מביא את הטומאה – The School of Shammai according to its reasoning, that the cavity of is body is not considered an [empty] cavity. Therefore, it does not bring the defilement to the house. But the School of Hillel, according to its reasoning that considers it an [empty] cavity, therefore, even though that his body Is connected to the window, the upper side therein brings the defilements to the house, for there is the cavity of his body that is a handbreadth.
+ומודים – The School of Shammai [agrees with the School of Hillel] concerning a person who is dressed.
+
+Mishnah 5
+
+היה מוטל על האסקופה – part of him was within the house and part of him was outside of the house.
+אינו מביא את טומאה – for there is no cavity/empty space [here].
+
+Mishnah 6
+
+והאהילו עליו טהורים – on part of his body that is outside.
+בית שמאי מטהרין – that the defilement that is in the house doesn’t come underneath him.
+ובית הלל מטמאין – for they hold that a person is an empty cavity and the defilement comes underneath him, and those that overshadowed upon him outside were defiled.
+
+Mishnah 7
+
+ומת הכלב – for if it (i.e., the dog) lived, even if all of it was in the house, the house is pure, for absorbed defilement [found] in living creatures is not defilement.
+ומוטל על האסקופה – and its neck is inside.
+אם יש בצוארו פותח טפח – the width of the neck is a handbreadth. And they estimate it through a thread that surrounds the neck. For everything that is within the width of a handbreadth, there is in its circumference three handbreadths.
+מביא את הטומאה – to the upper side that within it (i.e., the dog), it overshadows over the defilement and the defilement and conducts it into the house.
+ואם לאו – that there isn’t an opening of a handbreadth.
+אינו מביא את הטומאה – that concerning the matter of bringing the defilement we require an opening of a handbreadth.
+רבי יוסי אומר רואים את הטמאה – we check the place of the defilement on the body of the dog. If it (i.e., the defilement in the belly of the dog) is from the lintel and inside, the house is impure even though its neck does not have the thickness of a handbreadth, for hidden defilement bursts forth and ascends, and it is found that the house overshadowed over the defilement. And the Halakha is according to Rabbi Yossi.
+פיו לפנים – and the hole of his tail (i.e., the dog’s rectum) is from the outside.
+הבית טהור – if the defilement is from the outside. For because of the conducting water through a channel, we do not defile him, for here is no path for the food to leave through its motuh, but rather through the hole in the privy.
+פיו לחוץ – and through its lower part of the body/abdomen is on the inside.
+הבית טמא – for this is the path of the small opening which was at its conclusion to exit.
+בין כך ובין כך – whether its (i.e., the dog’s) mouth is inside or whether its mouth is outside, whether the defilement is opposite the lintel and inside or whether the defilement is outside, whether there is in its neck a handbreadth or whether there isn’t in its neck [the space of] a handbreadth, in every matter the house is impure, for the defilement goes whether through its entrance or whether through its exit.
+כמה תשהה – the flesh of the corpse.
+במעיו – of the dog prior to the dog dying and further would not defile because it would be considered as consumed.
+שלשה ימים מעת לעת – from the time it (i.e., the dog) ate it. As we state in [Tractate Shabbat folio 155b] that it is revealed and known before the Holy One, blessed be He that the food of a dog is small, therefore, it leaves its food remains in its intestines for three days.
+בעופות ובדגים – if they (i.e., birds and/or fish) ate from the flesh of the corpse, in order that it fall into the fire and be burned.
+ר' יהודה בן בתירא אומר וכו' – And the Halakha is according to Rabbi Yehuda ben Beteira.
+
+Mishnah 8
+
+החדות (the cellar) – like [the word] דות/cellar, that is the same as a בור/cistern, and that is the same as a דות/cellar, but that the בור/cistern is something [made by] digging and דות/cellar is [something made] by building.
+ומנורה בתוכה – within the cellar/דות.
+והפרח של מנורה יוצא וכפישה נתונה עליו (the calyx/cup of the Menorah projects and its inverted vessel – divided into two compartments by the bottom - is put over it [that it would remain in position]) – we have the this reading. Meaning to say, on the calyx/cup/flower. And the cup/calyx is wide at the top of the Menorah that the candle sits upon it. And the כפישה/inverted vessel is a large basket that they press the olives in it in order to produce shrinking and maturing of the frits by underground storage or by exposure to the sun.
+על פי חדות – that doesn’t fall into it.
+טהור – that it is preserved with the walls of the tent, as we stated above in Chapter 5, [Mishnah 6].
+המנורה טמאה – because of the calyx/flower that protrudes from the cellar, the inverted vessel does not protect it. But if you should say, since the Menorah is impure, how can the cellar be pure? For doesn’t it become defiled like the corpse itself that a sword is like that the slain person? One can say, that we are speaking as for example that there isn’t a corpse in the house but rather the sword that touched/came in contact with the corpse, and through it defiles the house and the Menorah, and we hold that the a vessel does not make another vessel something else as was explained in the first chapter (see Mishnah 2).
+אף המנורה טהורה – for we follow after it (i.e., the Menorah) and not its calyx. And it (i.e., the Menorah) is within the cellar exists and is protected with the cellar.
+הכל טמא- whether the cell or whether the Menorah, since if you take the Menorah, the inverted vessel falls into the cellar [and everything is unclean].
+
+Mishnah 9
+
+טומאה שם- within the cellar, even though the inverted vessel is on top of it.
+הבית טמא – for there is no airtight fitting lid for defilement.
+טומאה בבית – now we are speaking of the open cistern which lacks an inverted vessel divided into two compartments by the bottom between.
+טהורים – the vessels [are pure]. Since there is in their place a cubic square handbreadth, that are protected there like a gutter/pipe which is bent/arched over under the house, as is taught in the Mishnah above in Chapter 3 [Mishnah 7] the defilement is in the house and what is within it is pure.
+רחבים משל בית (if the walls of the cistern are wider than the walls of the house) – as for example that the cavity of the cistern is broader/extended continuously underneath the wall of the house and the wall of the cistern is built from outside of the wall of the house and the utensils are there.
+בין כך ובין כך - even if there isn’t in their place a handbreadth by a handbreadth at the height of a handbreadth, they are pure.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+נסר שהוא נתון על פי תנור חדש – that was not heated/kindled, that is not susceptible to receive ritual defilement, And we are speaking of an oven that stands in the courtyard or in the garden.
+בפותח טפח – that the board is wide and extends outward from the oven a handbreadth around it from all its sides.
+שעל גביו – on top of the board.
+טהורים – for since the oven is pure, the vessels are protected, and similarly, if defilement is on top of the board and the vessels are underneath the board.
+ובישן – as for example, that the oven was heated that is susceptible to receive ritual defilement.
+טמא – the oven [is impure]. The board does not protect it. And all the more so, thew vessels that are under the board and that are on the board. And the reason of our Mishnah is that vessels become tents to defile but not to purify, therefore, a new [oven] which is not a vessel protects. An old [oven] which is a vessel does not protect.
+ור' יוחנן בן נורי – specifically with an oven. But regarding vessels, he (i.e., Rabbi Yohanan ben Nuri) agrees that they are impure. And this is brought in the Tosefta (Tractate Ohalot, Chapter 13, Halakha 1).
+נתון על פי שני תנורים – the head of the board on this oven and the other head of the board on the other oven and there is defilement between the two ovens, and we are speaking of old ovens. But the Rabbis go according to their reasoning and Rabbi Yohanan ben Nuri according to his reasoning. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 2
+
+סרידא (coarse web or matting/stuffed matting used for stoppers of stoves) – like a kind of earthenware lattice-work/grid/mesh. It is the Aramaic translation of (Exodus 27:4, 38:4): “a grating of meshwork”/מעשה רשת – making mesh. And it is smooth and the leftover is outside of the oven a handbreadth from every side.
+הכל טמא – vessels that are underneath it and that are above it, except from vessels that are on top of it opposite the airspace of the oven, because the tent brings defilement underneath it all around the oven and returns and bursts forth above. But even the defilement that is above bursts forth downwards and it is stretched around and returns and bursts forth above.
+כנגד אוירו של תנור טהור – for it is surrounded by an airtight seal and interrupts it.
+כנגדו עד הרקיע טמא – but what is underneath it is ritually pure.
+
+Mishnah 3
+
+נסר – [a board] which is long and narrow, and when it is placed on the mouth of the oven, it extends outward a handbreadth from the east and a handbreadth from the west but from the south and the north it does not extend outward.
+טומאה בצד זה – underneath the board in the east or in the west.
+כלים שבצד השני טהורים – that there Is no room for the defilement to pass, for the board doesn’t have leftover from the north or from the south.
+ורבי יוסי מטמא – for he holds that the oven does not form a partition. But the Halakha is not according to Rabbi Yossi.
+הבטח (a hollow column-like receptacle of rain water near the house; Maimonides holds that it is a projection in front of the window to stand upon in climbing) – There are books that have the reading of אבטח, and it is a building that is made similar to a bathtub in bathhouses that they place water in them for washing, and a board is placed upon it for the ceiling and board has leftover from two sides. But if there is defilement from this side, it doesn’t go out to the other side because the hollow column-like receptacle of rain water near the house interposes.
+היה בו זיז (if it had an attachment – a projection from the door frame serving as a shed over the entrance, or a molding projecting from a window-sill as a bracket) – there was a beam going out above from the hollow column-like receptacle of rain water from the east to the west.
+רואין את הבטח כיאלו אינו – for even though the hollow column-like receptacle of rain water near the house interposes with the board, in connection with the attachment/a projection from the door frame serving as a shed over the entrance – it does not interpose. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 4
+
+סנדל של עריסה – the cradle of a baby that regularly is placed underneath its feet like a metal sandal for beauty or in order that it not rot/decay.
+שפחתו בתוך הבית (that was broken through within the house) – that the roof of the upper chamber was broken through/reduced that the crib is placed upon it and the sandal of the cradle is seen within the house from the reduction that is in the roof, and defilement is within the house.
+אם יש – in the place of the breach.
+פותח טפח – it brings the defilement from the house to the upper chamber.
+ואם לאו – that there isn’t there an opening of a handbreadth.
+מונין בו כדברך שמונין במת – that the sandal and the crib are impure with a ritual impurity for seven days like the law concerning impure vessels that come in contact with vessels, but the baby is impure with ritual impurity until the evening, as it is taught in the Mishnah in the first chapter (Mishnah 2).
+
+Mishnah 5
+
+מעזיבה (concrete of stone chippings, clay, used for paving floors, pavement covering the ceiling of the lower story and serving as flooring of the upper story) – plaster and stones that they regularly place on top of the beams.
+
+תחתיה טמא – and that which is on top of it is ritually pure, for the beam interposes. And these words [apply] when there the beams have an opening of a handbreadth when they are a handbreadth wide, but if they are not a handbreadth wide, they do not bring the defilement and they do not interpose, and it is like one that they don’t have it. And it is found that defilement is like it stands in the airspace.
+ביניהן טמא – and that underneath the lower [beam] and on top of the upper [beam] they are pure, for both of them interpose.
+כנגדו עד הרקיע טמא – for underneath all of them (i.e., the beams) it is ritually pure.
+כבין התחתונות – opposite the airspace of the lower ones. And their widths is like the measure of the airspace that is between them, for if they should raise up the lower [beams] or lower he upper [beams], it is found that everything is concealed.
+תחת כולן טמא – it is as if the ceiling was level, and on top of them is pure.
+
+Mishnah 6
+
+תחת כולה – all the vessels that are under it (i.e., the beam) are impure, for it brings defilement to everything. But on top of it is pure, for it interposes in the face of the defilement.
+ואם לאו – that it (i.e., the beam) is not a handbreadth wide.
+בוקעת ועולה – for if defilement is underneath it, the vessels that are on top of it opposite the defilement are impure.
+בוקעת ויורדת – that if defilement is on top of it, the vessels that are under it opposite the defilement are impure.
+היקפה שלשה טפחים – that all that there is in its width a handbreadth, there is in its circumference three handbreadths, for such we found in [The Second Book of] Chronicles [Chapter 4, Verse 2]: “He made the sea of cast metal ten cubits across from brim to brim, perfectly round; it was five cubits high, and its circumference thirty cubits.”
+
+Mishnah 7
+
+עמוד שהוא מוטל לאויר (a column which lay [on the ground] in the open air) – a round column that is cast on the ground and lies on its circle. In the open air, as for example, in the courtyard or in the garden. And from the middle of the circle it begins to overshadow on the ground and gradually becomes shortened from here and there until its bottom is next to/adjacent to the ground, and regarding the mater of bringing defilement we require a handbreadth by a handbreadth at the height of a handbreadth squared, but if there is here to the side that is outward from underneath the height of a handbreadth even though that which is below is adjacent/next to in the place of his lying down on the ground, the height is not a handbreadth completely which defiles in the tent, and it is judged like the sloping of tents. But the round pillar which has in its circumference twenty four handbreadths is found that its width is eight handbreadths, that all that has in its width a handbreadth there is in its circumference twenty-four handbreadths, and it is found that a person is able to make a quadrangle underneath his partition/wall that is from here to and from there a handbreadth by a handbreadth. At the height of a handbreadth, there is here a square of eight [handbreadths] by eight [handbreadths] if you make within it a circle of eight [handbreadths], it is found that the corners overlap eight-fifths [handbreadth] for each and every corner, for each cubit in a square is a cubit and two-fifths crosswise/in a diagonal line, it is found that the diagonal line is in excess of the width by sixteen-fifths, take from them half for this corner and half for that corner, there is for each one eight-fifths, and if you come to make in the corner that is outside of the circle a square of a handbreadth by a handbreadth, it is found that his diagonal line/crosswise is in excess over its width by two-fifths, and it is found that the measure of the diagonal line is seven-fifths, there would not remain for us more than the need other than one-fifth, but because the one-fifth is not exact. And furthermore, that each cubit in a square is a cubit and two-fifths in a diagonal line – which is not completely lying exactly in line, for it is missing a bit from it.
+
+Mishnah 8
+
+מודבק לאסקופה – that the threshold is wide and defilement is attached on the threshold from the arched gateway with posts and outward, Rabbi Eliezer holds that all of the threshold is like the house, therefore, it defiles the house. But Rabbi Yehoshua holds from he arched gateway with posts and outward, the threshold is not considered like the house. And the Halakha is according to Rabbi Yehoshua.
+ידון מחצה למחצה – from half of the threshold and inward is like inside, and the house is impure, from half and outward is like outside and the house is pure, half and half, the house is impure.
+מודבק למשקוף – underneath the lintel from the arched gateway and posts outward.
+הבית טמא – that even from the arched gateway and posts and outward it is considered a house.
+ור' יוסי מטהר – for it is not considered to him like a house. But the Halakha is not according to Rabbi Yossi.
+רבי אליעזר מטמא – that he considers all of the threshold like a house.
+מטפח ולמטן טהור – for it is similar to the ground.
+מטפח ולמעלן טמא – even though it is attached to the threshold, Rabbi Yehoshua purifies the house, here when then defilement is in the house, Rabbi Yehoshua declares impure the threshold from a handbreadth and higher, because it is the manner of defilement to leave and not to enter. And the Halakha is according to Rabbi Yehoshua.
+
+Chapter 13
+
+
+
+Mishnah 1
+
+העושה מאור ((he who leaves a light-hole/opening – in the wall – from the start – when building) – a window that is made for its light.
+בתחילה – because they need to need the concluding clause: "שיירי המאור"/”remnants of the light,” it teaches in the first clause, “from the start”/"בתחילה".
+מקדח גדול של לשכה (the full capacity of a large borer/drill of the chamber) – It is like the Italian Dupondium and like the Neronian Sela and it has the full capacity of a hole of a yoke/pole. If it has in the window like this measure, it brings the defilement to the other side.
+שיירי המאור – if thee remains from the window that is not concealed.
+חררוהו מים- that the cave was not made at the hand of a person but rather through the running water.
+או שרצים – as for example the mole/weasel and the mouse.
+או שאכלתו מלחת (or formed through corrosion produced by saline corrosion) – that the land is filled with saline corrosion and it burst forth on its own.
+מלא אגרוף – the fist of Ben Battiah (see Tractate Kelim, Chapter 17, Mishnah 12 – Ben Battiah is the nephew of Rabban Yohanan ben Zakkai, one of the leaders of the terrorists during the siege of Jerusalem by the Romans) – a large person whose fist was like the large head of all people.
+חישב עליו לתשמיש – a window that that the running waters or the reptiles made, that he gave thought to use it and to leave there his belongings.
+למאור – to bring in light.
+הסריגות (the lattice In the windows) – the partitions which are like net-work in zig-zag that they make in widows of storehouses.
+והרפפות (loose lattice work with wide meshes – used for sheds) – partitions that are zig-zag that they make in windows of summer houses where they sit there to cool off.
+מצטרפות כמלוא מקדח – the airspace that is between the lattice in the windows, even though there isn’t in one place like the breadth of a hole of a borer/drill, they combine amongst all of them to the size of a borer.
+להביא את הטומאה ולהוציא את הטומאה – this is not referring to the dispute between the School of Shammai and the School of Hillel, but it refers to the measurements of the first clause of the Mishnah. And this is what he said: The size of the hole of the large drill/borer and the size of the fist [of Ben Battiah] and the opening of a handbreadth that we stated, all of these measurements, whether to bring in the defilement into the house or whether to remove the defilement from the house. But Rabbi Shimon disputes this, and holds, whether to bring in or whether to remove, for all of them their measurement is the opening of a handbreadth, and Shimon does not have the measurement of the size of the hole of the borer or the size of the fist at all. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 2
+
+חלון העשוי לאויר – o bring in the air of the world, that is the window that is made for its light. And because it was necessary to teach that he built a house outside of it, he went back and repeated the teaching.
+בנה בית חוצה לה – opposite the window, and the airspace of the window was voided.
+שיעורה בפותח טפח – like the window that is made for usage.
+נתן את התקרה באמצע החלון – that the window is found half it of it above the ceiling and half of it below.
+החלון התחתון בפותח טפח – like the law of the window made for usage, for here there is no air.
+והעליון מלוא מקדח – that above from the ceiling is for the air.
+
+Mishnah 3
+
+החור שבדלת – in the middle of the door, that it is not made for the air.
+שייר בו החרש – the artisan who prepared/fixed the door.
+מלמטן – as for example that he left [a hole] near the threshold.
+או מלמעלן – near the lintel.
+הגיפה (he filled the hole out but not entirely)– he closed it.
+ולא מירקה – but didn’t complete it.
+או שפתחונו הרוח – meaning to say, or that he competed the closure but the wind came and opened it.
+שיעורו מלוא אגרוף – for since it opened on its own, it is like the running water or reptiles. But in this concluding clause [of the Mishnah], Rabbi Tarfon does not disagree because the hole that is in the middle the carpenter made with intention, but not because he needs the hole but rather the boards were short and a door was made from them and he had the intention to place a hole/incision in the middle more than to place it below or above. And it is similar to someone who makes with intention, but when he placed it from below or from above, this is not like doing it with one’s hands, but rather because the boards are short, and the hole wasn’t filled.
+
+Mishnah 4
+
+העושה מקום – that he made a puncture going all the way through in the wall to place there a reed of the weavers.
+ולאספתי (and for the executioner’s sword/weaver’s stave) – a sword in the Greek language they call ASPATI. And weavers have a vessel like the shape of a sword.
+שעורו בכל שהוא – to bring in the defilement to the other side.
+לזון את עיניו – to look out from there to the public domain or to the courtyard.
+ולתשמיש – to hide there his belongings.
+
+Mishnah 5
+
+אלו ממעטים את הטפח – a window that its measure is when it is open a handbreadth, and one of all of these that is considered here is placed in it and it reduces the airspace from a handbreadth, it interposes, that the defilement doesn’t pass to the other side.
+על ידי רובע עצמות – if there is in the house a quarter [KAB] of bones that defile in a tent, and less than an olive’s bulk from the flesh of a corpse that is placed in the window, it lessens it. And specifically, less than an olive’s bulk, for if it were an olive’s bulk, it itself defiles in a tent. And specifically, through a quarter [Kab] of bones. But if there is in the house an olive’s bulk of flesh from a corpse, nothing less than this olive’s bulk can lessen it, for on the contrary, flesh combines with flesh. And that is the reason also that specifically flesh reduces through bones, but not bones through bones, for bones with bones combine.
+פחות מעצם כשעורה -but a bone like [the size of] a barleycorn does not reduce/lessen the size, because it defiles through contact and through carrying.
+פחות מכזית מן המת – now [the Tanna/teacher of the Mishnah] has repeated his teaching, even though he taught it in the first clause [of the Mishnah] to inform us/teach us that he lessens/reduces [the size] through all that defile in a tent, such as a quarter [LOG] of blood and a spoonful of mass of earth from a grave containing parts of a decayed human body if of a certain quantity and all of those that are taught in Chapter Two [of Tractate Ohalot].
+פחות מכזית מן הנבלה וכו' – all of these that are considered from here and onward, that they reduce whether through bones or whether through flesh.
+ופחות מכביצה אוכלים – that foods less than an egg’s bulk do not defile others and are not susceptible to receive ritual defilement from the Torah, therefore it reduces and interposes in the face of the defilement.
+והתבואה – that took root far from the wall and its foliage straightened and closed the window, for it is attached to the ground.
+וככי שיש הן ממש (the web-like marrow of reeds/substantial spiderweb in which there is substance) – spider’s web that are called the web-like marrow of reeds. But I heard that they are a species of spider’s web that is found within the reed. And sometimes it is very thin and it is web-like marrow of reeds and there is no substance to them, and sometimes it is similar to the weaving of cloth and it is like a web-like marrow of reeds that has substance to it.
+ונבלת עוף טהור שלא חישב עליה – that the carcass of fowl/birds is ritually pure and doesn’t defile until one considers it/given it thought for eating, and then it defiles with the ritual impurity of foods like an egg’s bulk and does not require certification [to be susceptible to ritual uncleanness].
+נבלת עוף טמא שחשב עליה ולא הכשירה – for the carrion of an impure bird/fowl requires intention/though and requires certification [to be susceptible to ritual uncleanness, that is to say, that when water comes upon it or one of the seven liquids (i.e., dew, water, wine, olive oil, blood, milk and honey – see Tractate Makhshirin, Chapter 6, Mishnah 4), but if it is lacking thought/intention or certification of [to be susceptible to ritual uncleanness], it is pure and it reduces/lessens [the handbreadth] and interposes in the face of defilement.
+
+Mishnah 6
+
+ולא תבואה שבחלון – that actually took root in the window. Because it was his intention to remove it when it ruins the wall, and every thing that is his intention to remove, does not reduce in the window. But above (i.e., the previous Mishnah), it speaks about something that took root far from the wall, that now it is not his intention to remove it.
+השתי והערב המנוגעים (but not – the warp and woof threads that have contracted leprosy) – that the warp and woof [threads] become defiled through plagues/leprosy, and something that is impure does not reduce/lessen.
+ולא לבינה מבית הפרס – the brick is made from the dust of the an area in which uncertainty exists concerning the location of a grave or a corpse [surrounded by one-hundred cubits]. Rabbi Meir holds that it is impure just as the dust of an area in which uncertainty exists concerning the location of a grave or a corpse, therefore, it does not lessen in the window. But the Rabbis hold that they only defiled a clod/lump-like creature that comes from an area where in which uncertainty exists concerning the location of a grave or a corpse, and not the dust even after it was kneaded. And the Halakha is according to the Sages. And the measure of a clod/lump is like a large lump of sacks which is like the sealing clay as required for a seal on bags.
+
+Chapter 14
+
+
+
+Mishnah 1
+
+הזיז שפניו למטה (the projection from the door frame serving as a shed over the entrance, or a molding projecting from a window-sill serving as a bracket --- the finished side of which faces the ground) – like a tablet/board that projects out from the wall outward and its head is bent to the land to side of the opening. Therefore, its tent combines with the opening and brings the defilement in any amount and it is considered as if it has an opening of a handbreadth, but if the defilement is underneath it, the house is impure, that we see its head bent downward as if it reached the ground and it brings defilement to the side of the house.
+וגיזרה – that it faces upward. Its head is bent upward and its tent does not combine with the opening, therefore, it requires an opening of a handbreadth.
+וגבלית (a Giblean balcony) – The Tosefta (Tosefta Ohalot, Chapter 14, Halakha 9) explains that it is vessel which sucks from (is girded to the wall on) both sides and left alone (without support) in the middle.
+שנים עשר טפחים – for the measurement each נדבך/course of stones or tier/layer is four handbreadths, and a נדבך is a row of the stones of the building.
+והעטרות (cornice, molding, wreaths -above the entrance) – stones arranged in a circle that protrude from the wall above from the opening similar to an archway for beauty.
+והפתוחים (and the engravings -above the entrance)- that they make from stone on the opening or on the window for beauty, and sometimes they protrude from the window or from the opening a handbreadth or more.
+
+Mishnah 2
+
+זיז שעל גבי הפתח וכו' – here we are speaking where the opening is concealed. And because of this, we require that the projection will have an opening of a handbreadth. And this is implied in the Tosefta (see Tosefta Ohalot, Chapter 14, Halakha 9).
+ושעל גבי החלון רום אצבעיים – that is to say, whether a window whose measure is a height of two fingerbreadths, such as the remnants of the light-hole (i.e., opening in the wall from the start – see Tractate Ohalot, Chapter 13, Mishnah 1) or whether its measurement is as large as the hole made with the [large carpenter’s] borer/drill, as for example, that makes the light-hole at the outset, the projection that on top of both of this is whatever the amount.
+ורבי יוסי אומר מלואו (only if its height is of equal measure/of full capacity) – a window whose measure is a height of two fingerbreadths, its projection it’s measure is with two fingerbreadths. But a window whose measurement is as large as the hole made by a borer/drill, its projection we also estimate/assess to be as large as the hole made by a borer/drill. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+אפילו גבוה מאה אמה – even if the projection, the measurement of its height from the opening is twelve handbreadths, with a reed they were stringent because it is carried. But Rabbi Yohanan ben Nuri holds that one should not be stringent with a reed more than with the wall projection, and higher than twelve handbreadths with an opening of one handbreadth. And the Halakha is according to Rabbi Yohanan ben Nuri.
+
+Mishnah 4
+
+זיז – which is a handbreadth wide and surrounds all the walls of the house from the outside, and opposite the opening/door extends three fingerbreadths, but on the rest of the opening/door, there is no projection. For if there was an extension opposite the opening/door of a handbreadth, the house would be impure according to the words of everyone.
+כלים שתחתיו טמאים – in this Rabbi Yehoshua does not dispute as he disputes in the concluding clause [of the Mishnah], because it is the manner of defilement to depart/go out.
+רבי אליעזר מטמא את הבית – because the projection is stringent that it defiles in any amount, it brings defilement to the house with three fingerbreadths.
+וכן בחצר שהיא מוקפת אכסדרה – but the covered place in front of the house/parlor extends three finger breadths, [if] defilement is in the house, vessels that are in the parlor are impure. [If] defilement is in the parlor, Rabbi Eliezer declares the house to be impure. But Rabbi Yehoshua declares it to be pure. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 5
+
+שני זיזין זה על גב זה – and they are corresponding this one opposite that one.
+יש בהן פותח פתח – that each one of the wall projections – its width is a handbreadth by a handbreadth.
+וביניהן פותח טפח – the bottom one is above from the ground a handbreadth and the upper one is a handbreadth above from the lower one.
+וטומאה תחתיהן – underneath the bottom one. Everything that is below it is impure and what is above it is pure, for it interposes in the face of the defilement.
+ביניהן – if defilement is between the bottom one (i.e., projection) and the upper one, everything that is between them is impure. But what is under the bottom one and that which is above the higher one, is pure, for they interpose.
+על גביהן – on top of the upper projection. And what is opposite the defilement until the firmament, is impure. And all the rest is pure.
+היה העליון עודף על התחתון וכו' תחתיהן וביניהן טמא – that whether the defilement is under the lower [projection] or whether that the defilement is between them, the very excess that the upper projection is greater than the bottom [projection] by a handbreadth combines the defilement in every place. But what is above the upper [projection] is pure, for it interposes.
+על גביהן – on top of the upper [projection].
+היה העליון עודף על התחתון וכו' טומאה תחתיהן – that is under the lower [projection].
+תחתיהן וביניהן טמא – for that surplus combines/mixes the defilement and brings the defilement to what is below it.
+ביניהן – if the defilement is between them or blow on the ground underneath the supplement, that is opposite the excess/surplus but not below the lower [projection].
+רבי אליעזר אומר תחתיהן וביניהן טמא – for even though there isn’t a handbreadth in the surplus, it brings the defilement under the lower [projection], since the surplus is over it [as a tent].
+ביניהן ותחת המותר טמא – what is between the two projections and what is underneath them on the ground opposite the surplus is impure.
+ותחתיהן טהור – what is underneath the lower [projection], for since there isn’t in the surplus a handbreadth, the defilement does not come underneath the lower [projection]. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+אין בהן פותח טפח – that the [wall] projection do not have the width of a handbreadth, therefore, whether the defilement is below or whether the defilement is above, it does not interpose at all.
+וכן שתי יריעות שהן גבוהות מן הארץ בפותח טפח – and they higher than each other by a handbreadth, and their law is like that of two [wall] projections.
+
+Chapter 15
+
+
+
+Mishnah 1
+
+סגוס עבה (a thick coarse woolen blanket) – This Mishnah was explained above (i.e., Chapter 11) in the chapter "הבית שנסדק"/The house that was split [Mishnah 3]. And since it is necessary to teach about boards/planks, it is taught once again here.
+ואם היו של שיש – even if the larger one was a handbreadth above the ground, it is not considered a tent to bring the defilement, since the lower one reduces the airspace because they are considered like the ground. But boards/planks of wood are not considered like the ground at the time when the upper one is a handbreadth higher than the ground, even though the lower one reduces the airspace, the upper one brings the defilement.
+
+Mishnah 2
+
+טבליות של עץ – that are adjacent to one another and each of them are a handbreadth above the ground and touch at their corners – each other with its neighbor that is near it, and it is the manner of the corners of the boards that they are not a handbreadth wide, therefore, vessels that are underneath the first that the defilement is under it are impure, but that which is under the second are pure.
+הנוגע בשניה טמא טומאת שבעה – and even though it is taught in the Mishnah in the first chapter [Mishnah 2] that: “Utensils which touch the corpse and utensils [which touch other] utensils are unclean with the uncleanness of seven [days]. The third, whether man or utensils, is unclean with the uncleanness [that passes at] evening.” But it is taught in the Mishnah there (i.e., at the conclusion of Mishnah 3): “The tent does not come under consideration.” Therefore, the board that the defilement is underneath it is not part of the count (i.e., is not included).
+עד שיהא בו ריבוע בפותח טפח (until it has a squared handbreadth) – it is a kind of breached/broken-through chest that has four walls that they would make for a table when the table sits upon it, and that breached chest is called a square. And sometimes, that the table protrudes and extends outside from that square a handbreadth or less or more, and now it states that it needs that the table protrudes outward from that square with an opening of handbreadth, for just as what is within the square does not combine, if defilement is also within the square from the inside, the square interposes and prevents the defilement from passing to the outside.
+
+Mishnah 3
+
+חביות – many rows of jars [of clay], this one after that one and this over that one.
+שהן יושבות על שוליהן – and their mouths are [facing] upward.
+או מוטות על צדיהן – and their mouths are from the side.
+באויר – in a garden or in a courtyard.
+בפותח טפח – with the width of a handbreadth they touch one another.
+טומאה בוקעת ועולה – to the sides it teaches [in the Mishnah]. That they lie on their sides, even facing the defilement, nothing is impure other than what is below them and on top of them, but what is within them is pure, since that an earthenware vessel does not become impure on top of it, it protects what is inside of it, and what is not facing the defilement, even that it is under them or above them, is pure. And when they sit on their rims, even what is within is not protected, because there is no interruption from the airspace inside it to the airspace that is outside of it, but the jar itself is defiled, and all of the vessels that are in it are defiled, and even if it is not facing the defilement, as we stated the reason at the conclusion of the chapter הכוורת/The Hive (Chapter 9 of Tractate Ohalot, Mishnah 16).
+במה דברים אמורים בטהורות – for since they are pure, they are similar to boards of marble whose bottoms conceal the empty space/cavity of a handbreadth and the defilement bursts through and ascends.
+אבל אם היו טמאות – even if they are not above the ground, the upper ones which are a handbreadth above the ground bring the defilement, for the lower ones do not conceal/stop up, since they are impure, this resembles the ones folded over/doubled on each other and boards on top of each other.
+או גבוהות מן הארץ פותח טפח – they bring the defilement, and even the pure ones since they touch each other in a width of a handbreadth they are all considered like one tent.
+
+Mishnah 4
+
+שחצצו – that he made in it a partition (i.e., a room which one partitioned off with boards or tapestry on the sides – walls – or on the ceiling).
+מן הצדדין – that the curtains and the boards were placed opposite/corresponding to the walls of the house.
+או מן הקורות – that they were placed underneath the ceiling of the house.
+כלים שבחצץ טהורים (vessels that are in the space between two partitions/the vacuum) – that the curtains and the boards interpose, and are considered like vessels that are on the roof and like vessels that are outside of the wall.
+כלים שבבית טמאים – for there is no interposition for defilement, for this resembles an earthenware vessel that is surrounded with an airtight lid, for if the defilement that is in the house it protects over what is within it, but if the defilement is within it, there is no airtight lid for defilement.
+כלים שבחצץ – the vessel that is with the defilement with in the partition.
+אם יש פותח טפח – that there is an empty space/cavity which is a handbreadth wide.
+ואם לאו טהורים – the vessels that are in the space between the two partitions/the vacuum [are pure]. But a house however is impure.
+
+Mishnah 5
+
+חצצו מארצו (if one partitioned it off from the floor - laying an additional floor with a vacuum between) – that he covered the bottom [of the floor] of the house with boards or curtains.
+טומאה בחצץ – even if it has a handbreadth [in length] by a handbreadth [in width] at the height of a handbreadth [vessels that are in the house are impure].
+כלים שבבית טמאים – like a gutter/canal that is arched over underneath the house, as is taught in the Mishnah above in Chapter 3 [Mishnah 7]: “If it is a handbreadth wide, and its outlet is not a handbreadth-wide, the uncleanness is in in it - the house is unclean. Uncleanness is in the house – what is in it is clean.”
+שארצו של בית כמוהו – when it lacks an opening of a handbreadth.
+
+Mishnah 6
+
+טומאה בפנים- in the place of the straw.
+שכנגד היציאה – a vacant place which is like the width of a cubit from the opening until the wall that is opposite it that they (i.e., people) enter and depart on that path there to remove the straw and to bring it in. But the vessels that are within the vacant space are impure, which resembles the defilement in the vacuum/space of the two partitions of the vessels that are in the house are impure.
+טומאה בחוץ – that is in the vacant space from the opening until the wall that is opposite it.
+כלים שבפנים – in the place of the straw.
+אם יש במקומן טפח על טפח ברום טפח טהורים ואם לאו טמאים – that is in the space between two partitions/in the vacuum also if defilement is in the house, vessels that are in the vacuum where there isn’t in their place a handbreadth are impure.
+ואם יש בין התבן ולקורות פותח טפח - that this straw was not nullified to be considered like a vacuum/space of the two partitions and it is like the rest of the belongings that are in the house. But it doesn’t protect on what is inside, whether there is in its place a handbreadth or whether there isn’t in its place a handbreadth [of space].
+
+Mishnah 7
+
+וכן כרי של תבואה – that they abandoned.
+אפילו טומאה בצד הכלים – that the defilement was within the heap of stones, and vessels there were adjacent/near to the defilement within the heap but ae not touching the defilement.
+טומאה בוקעת ועולה – but whatever is at its side is pure. And if there is in the place of the defilement a handbreadth [length) by a handbreadth [width] at a height of a handbreadth, it is indeed like a concealed grave and it defiles everything that is around it.
+
+Mishnah 8
+
+חצר הקבר – he courtyard that surrounds from its four directions four caves of graves.
+טהור עד שיהא בה ארבע אמות – all the while that there are four cubits the person who stands in its midst is ritually pure. But less than four cubits, the person who stands in its midst is impure, but if there aren’t there other than three caves from three directions and the fourth direction of the courtyard is open to the airspace of the world, even if he isn’t is not distanced from the opening of the cave other than whatever the amount, he is pure, as long as he doesn’t touch the lintel of the opening of the cave. And these words [apply] when the courtyard of the grave is marked with a partition, but for a mere corpse [it takes only] four cubits for defilement.
+גולל לקבר – a covering on the opening of the burial cave.
+אלא כנגד הפתח (only the part directly opposite the opening) – of the burial crave. But a person who touches the end that is placed outside of the grave, is ritually pure.
+עשה ראשה גולל לקבר – and behold it stands over the burial cave like a tree. A person who comes in contact with it at four handbreadths near the burial cave is impure because of the stone placed on top of a burial cave/top stone, but from four [handbreadths] and above, he is pure.
+בזמן שהוא עתיד לגוד – to cut it off. And even though he did not cut it yet. [The word] לגוד is like (Daniel 4:20): “[The holy Watcher whom the king saw descend from heaven and say,] Hew down the tree [and destroy it].”
+כולו חיבור – all he while that he did not cut it, and even though he will ultimately cut it down. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 9
+
+הנוגע בה – all the time that it is a covering on the opening of a burial cave.
+טמא טומאת שבעה – as it is written (Numbers 19:16): “And in the open, anyone who touches a person [who was killed or who died naturally, or human bone, or a grave, shall be unclean seven days],” including the stone placed on top of a burial cave/גולל and the frame supporting the movable stone of a tomb/דופק.
+והחבית והמשקין טהורים – that an earthenware vessel that is surrounded with an air-tight lid is pure from being defiled in the tent of a corpse, as it states (Numbers 19:15): “And every open vessel, with no lid fastened down, shall be unclean,” but if it is has an air-tight lid upon it, it is pure, and an earthenware vessel that Scripture speaks of is not susceptible to receive defilement from outside it/above it.
+רבי מאיר אומר וכו' – But the Halakha is not according to Rabbi Meir, but rather even though you don’t have a thing that is a living, breathing creature and it defiles, outside of a human being, nevertheless, they defile because of the top-fitting cover all the while that they are top-fitting covers for a burial cave.
+
+Mishnah 10
+
+המאהיל על המת ונוגע בכלים – the vessels are impure for a period of seven days because of attachments, as for example, that at the time that he touched the corpse or overshadowed it, a person who touches likewise with vessels.
+ואם יש בידיו פותח טפח טמאים – since his hands overshadow over the corpse and over the vessels, they bring the defilement in.
+שני בתים – and their openings correspond with one another.
+מביא את הטומאה – and they remained as two impure houses. For a tent of his hands combines the defilement as if two halves ae placed in this one (i.e., hand) and that one (i.e., hand).
+ואם לאו – that there isn’t an opening of a handbreadth in his hands. A person, however, is impure, as it is taught in the Mishnah further on [Chapter 16, Mishnah 1] and on themselves with whatever amount, but the two houses are ritually pure.
+
+Chapter 16
+
+
+
+Mishnah 1
+
+כל המיטלטלין מביאין את הטומאה – because of the tent. For if it overshadows its one head over the corpse and other head over the vessels, it brings the defilement.
+כעובי המרדע (as thick as an ox-goad) – even if it lacks the width of a handbreadth but rather that it has in its circumference a handbreadth. For a thread of a handbreadth surrounds it, for they (i.e., the Rabbis) decreed on its circumference because of is thickness.
+אקפח את בני (May I bury my children -an oath frequently used by Rabbi Tarfon) – I will bury them. [The word] קיפוח/deprivation – is the language of mutilation/excision or cutting. And it is an oath, “may I bury my children if this thing is not true” that this Halakha is forced/prevented, defected/lopped and cut piece-meal. For we require an opening of a handbreadth.
+ששמע השומע – when the question was asked through an actual event/incident in the Bet Midrash/academy and he heard that they defiled and he did not know for what reason they defied it. They defiled the ox-goad because of the utensils that overshadow over the corpse, that the vessel itself that overshadows the corpse is impure regardless of the amount, for we don’t require an opening of a handbreadth other than to bring the defilement under its second head, and they defiled the farmer either because of either for the reason of connections or because he had vessels that touched the corpse and a person [who came in contact] with vessels and is impure for a period of seven days. But the listener erred to state that they defiled him for the reason that the ox-goad brings upon him defilement from the law of the tent.
+שיהו דברי חכמים מקויימים (that the words of the Sages may endure) – that they say that the ox-goad brings the defilement.
+על האדם הנושאן – there are times when a person who carries them does not have upon him anything other than defilement for one night, for his clothing interrupts between his shoulder and the ox-goat and it is for him “that he will offer with that he will offer to that he will offer,” (see Leviticus 21:17, 18 and 22:3) that a person who sees that they defile him a defilement of an evening will err to state that it is because of the tent that they defiled him, because it has a circumference of a handbreadth, and it comes to inform us that the defilement of a tent has naught other than the defilement of an evening. Therefore, they (i.e., the Sages) decreed upon him “like the thickness of an ox-goad” to defile for a period of seven days according to their words (i.e., of the Rabbis) because of the tent.
+ועל עצמן בכל שהוא – for a vessel that overshadows over a corpse is impure, even of any amount.
+ועל שאר אדם וכלים – that is underneath the ox-goad.
+בפותח טפח – because they don’t defilement at all, it doesn’t belong to defile on its circumference because of its thickness.
+
+Mishnah 2
+
+כוש (reed used a spindle) – a spindle that women spin on. And even though they are flat wooden vessels, it is susceptible to receive Levitical defilement, because of the metal hook/curved pin that is fixed in it.
+אע"פ שאינן מכוונין (even though they are not directly opposite one another)- for two halves of an olive’s bulk [of a corpse] are not directly opposite each other.
+טמא – the spindle. That it brings the defilement upon itself with any amount.
+הקדר – who sells pots.
+והסל – the balancing pole/staff that he carries the pots. And in the Tractate Kelim (Chapter 17, Mishnah 16) they call it an איסל /pole or yoke carried on two, or more commonly, one shoulder and it is taught in the Mishnah there: "האיסל שיש בו בית קיבול מעות"/a carrying yoke in which there is a (hidden) receptacle for money.
+ואם יש באיסל פותח טפח – it brings the defilement on the pots that are underneath it to the second side where they are suspended on it (i.e., the yoke).
+התלוליות (the mounds) – it is the language of a תל/a hill.
+הקרובות בין לעיר – that are adjacent/near to the cemetery.
+בין לדרך – that is near the cemetery.
+אחד חדשות ואחד ישנות – because that the women bury their non-viable births, that up to fifty cubits a woman goes alone and buries her non-viable birth. But the ones far away, a woman doesn’t go alone to bury [the non-viable birth] on the mound/hill, and since she needed a man that would go with her, she goes to the cemetery but doesn’t bury on the hill. And that which we defile the old ones and even the far-off ones, for we are concerned lest the near ones were from their beginnings and the city was destroyed and the matter would be forgotten.
+ור' יהודה אומר כו' – And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 3
+
+המוצא מת בתחלה – for it was not known that there was a graveyard there, and this what we say in the Gemara in [Tractate] Nazir [folio 64b]: "המוצא"/He who finds a corpse, but not that it was accessible; dead, excluding one that was killed, for a killed person has no ground which is pressed by a body in the grave (and which is considered the dead person’s property) and he lacked a neighborhood of graves, and this is what is derived.
+מושכב – and not that he was sitting.
+כדרכו – and not that his head was lying between his thighs. For all of these, we are concerned/worried lest they are heathens, for it is not manner of Israelites to bury their dead as such.
+נוטלו ואת תבוסתו (if one finds in his field a body in the usual position of a buried man, the first time, he may remove it with the ground which it occupies – for burial in another place) – it is permissible to remove him from there and to bury him in another place. And he must take from the dust of the grave with him, the ground which is pressed by the body in the grave (and which is considered the dead man’s property), which is all the crushed, loose earth that is underneath him, and he digs in virgin earth three fingerbreadths as it is written (Genesis 47:30): “[When I lie down with my fathers,] take me up from Egypt and bury me in their burial-place,” for he didn’t need to say, “from Egypt”, but rather, this is what he said: “from the dust of Egypt take with me.” But Maimonides had the reading "תבוסתו"/his ground that is pressed by a body in a grave (as opposed to the reading in the Mishnah"תבוסתן"/their ground that is pressed by a body in a grave, the dust that is mixed from blood and the moisture/secretion of the corpse. It is the language of (Ezekiel 16:6): “[When I passed by you] and saw your wallowing in your blood, [I said to you: ‘live in spite of your blood.’].”
+מצא שלשה. אם יש בין זה לזה מארבע אמות ועד שמונה – meaning to say, from the first grave until the third, there is no less than four cubits and not more than eight [cubits].
+הרי זה שכונת קבורות (behold, this is a graveyard) – and it is recognized that to there burial is provided to them there, and it is prohibited to remove them, for they have acquired their place. And even,one corpse if it is known that to there burial was given to him, it is forbidden to remove him. But that for one or two we suspend [this view] that they were not buried there other than on a temporary basis and it was their intention to have them removed, but with three, it is proven that this is a special place for burials. And the length of the cave is its manner to be six [cubits] long and four [cubits] wide with a diagonal line of the surplus of two cubits which is eight. And because of this, it is taught [in our Mishnah]: “from four cubits and until eight.”
+כמלוא מטה וקובריה – we don’t have this reading here.
+בודק ממנו ולהלן עשרים אמה – that the cave is four cubits wide by six in length, and the courtyard and the caves are open to him from here and from there, six [cubits] by six [cubits], for this is what the Rabbis hold in [Tractate] Bava Batra, in the chapter: "המוכר פירות" /He who sells fruit (Chapter 6) [folio 101a, see also the Gemara on folio 102a], it is found that the length of two caves and a courtyard that is between them is eighteen cubits, and because that sometimes they dig one cave in a diagonal, and the diagonal of a cave has a surplus on its square of two cubits, they are found to be twenty cubits, eighteen of the first cave with a diagonal and six [cubits] of the courtyard that is between the two caves and six [cubits] of the second cave, for one diagonal we have stated, two diagonals we have not stated. And that is what is taught [in the Mishnah] regarding twenty. And further one needs to check from above and below twenty cubits, and that is forty cubits, for perhaps this is a cave that is in the eastern part of the courtyard and there still another [cave] that is opposite on the western side of the courtyard; alternatively, this one is on the western side of the courtyard and there is still another on the eastern part of the courtyard.
+מצא מת אחד בסוף עשרים בודק הימנו ולהלן עשרים אמה – for who would say that from this cemetery there is this cave, perhaps there is another cave and another courtyard of another person, and one must also make to there all of the examinations mentioned above, for just as there is a grave there, just like this, there are others.
+שרגלים לדבר – after that is found already in this field a graveyard.
+שאילו מחלה מצאו – for this grave prior to his having found the first three, he removes it and its soil that it occupies, as it is taught in the first clause of the Mishnah: "המוצא מת בתחלה כו' נוטלו ואת תפוסתו"/a person finds a corpse in first instance, he removes it and the soil that is with it.
+
+Mishnah 4
+
+הבודק – that which is taught in the [previous] Mishnah: "ובודק הימנו ולהלן עשרים אמה"/And he examines [the ground] from it and onward for twenty cubits, there is no need to dig it all up, but rather, he digs a cubit by a cubit and leaves a cubit hat he doesn’t dig, and he does this until he reaches the end of twenty [cubits]. And that cubit that he digs he must dig until he reaches the rock or the virgin/untouched soil, which is ground that had never ever been dug.
+המוציא את העפר ממקום הטומאה – from those cubits that he digs.
+אוכל בדמאו – if he is a Kohen, he eats of his heave-offering. It is the language of (Exodus 22:28): “You shall not put off the skimming of the first yield of your vats.” But even though the Kohanim are not permitted to check, they are warned about the defilement, nevertheless, if the Kohen happens by chance to check, he is not forbidden to eat heave-offering where it is not under the presumption of defilement being there.
+המפקח את הגל – of stones that fell upon a person and he died. If he was a Kohen, he does not eat of his doubtful heave offering. For since it is under the presumption that there is defilement there, we are concerned that perhaps [the corpse] was overshadowed, and even we are concerned even if he is doubtfully alive or doubtfully dead.
+
+Mishnah 5
+
+היה בודק- to complete the twenty cubits.
+לנחל – river.
+לשלולית (to a pool, pond, rivulet) – a rivulet/canal which imparts booty (alluvium) to its banks and other canals of what drink from it.
+או לדרך הרבים – and they don’t bury the dead/corpse in it (i.e., the public road).
+מפסיק - and he doesn’t examine further to complete the twenty cubits.
+והכל טהור – and they don’t have the ground which it occupied (i.e., the earth surrounding the buried corpse), but rather he collects the bones alone and he doesn’t have to take more.
+רבי שמעון אומר כו' – But the Halakha is not according to Rabbi Shimon.
+
+Chapter 17
+
+
+
+Mishnah 1
+
+יז
+החורש. בית הפרס – a place where the defilement is separated and flattened/straightened there. But my Rabbis explained that [the word] פרס is "דבר פרוס ושבור" (see also the Bartenura commentary to Tractate Niddah, Chapter 7, Mishnah 5 where the same phrase appears) something that is broken and injured, that the bones of the corpse were broken/divided there. And from the mouth of others I heard that as a result that the feet of human beings are prevented from walking there because of the defilement.
+מלא מענה (a furrow’s length) – of a plough. From the place of he grave that he began to plow until one-hundred cubits along the length of the field by one-hundred [cubits] in width, we are concerned lest the plough carries from him a [piece of human] bone the size of a barleycorn. But if he would continue ploughing outside of the one-hundred cubits, from one-hundred cubits and outward, it is ritually pure, for the plough does not carry bones of a grave other than up until one-hundred cubits.
+בית ארבעה סאין (a space of four Se’ah) – one-hundred cubits in length by one-hundred cubits in width is the place of seeding four Se’ah. For the courtyard of the Tabernacle that was one-hundred by fifty is Bet Se’atayim, as we state in [Tractate] Eruvin [23b], it is found that one-hundred cubits by one-hundred cubits is a Bet Arbah Se’ah.
+רבי יוסי אומר בית חמש – but the Halakha is not according to Rabbi Yossi.
+ובמורד (and in descent) - meaning to say, this measure that we stated to the first Tanna/teacher [of the Mishnah] and to Rabbi Yossi, to him as he holds and to the other (i.e., Rabbi Yossi) as he holds, these words [refer to] when the plough carries in descent, that it [looks like he] is rolling it from afar, and the same law applies when the land is on a plain level. But in an ascent, when he plows and ascends, according to the words of the first Tanna/teacher, he gives a quarter of a Kab of vetches on the knee-shaped pole of the plough- as far as the knee of the plough enters the soil, which is a bent wooden cavity made like a knee that the plough is affixed to, and it makes in its rim/bottom of the vessel a small incision like the measure that went out from it one globule/stone or kernel of a stone fruit, nut from the globules of the vetches, and it brings the plough and the globules fall off bit by bit, and in a place where the vetches have run out, not much falls from them together other than three globules each one by the side of the other and there was completed the Bet HaPras (i.e., the place declared - unclean on account of crushed bones carried over it from a ploughed grave).
+
+Mishnah 2
+
+רבי יוסי אומר במורד ולא במעלה – they did not say the law of the Bet HaPras other than in descent, but when the plough ascends to at a height where there is no Bet HaPras at all, for immediately the hand of the plough is emptied and if there is a bone there it falls. But the Halakha is not according to Rabbi Yossi.
+והטיח בסלע (and he struck – with the plough against the rock) – the plough hit the rock and through it, the plough emptied/poured out.
+או שניער את המחרישה (or he shook off the plough) – from the dirt that was upon it. And it comes to teach us that we are not concerned that he did not shake it off well.
+עד שם הוא עושה בית הפרס – and no further, and even within six cubits or five [cubits].
+בית הפרס עושה בית הפרס – One who begins to plough at the end of a Bet HaPras or in the middle, he counts one-hundred cubits from the place that he began to plough, and it becomes a Bet HaPras as if he ploughed from the place of the grave.
+
+Mishnah 3
+
+חרש חצי מענה (he ploughed half a furrow) – fifty cubits form the place of the grave and he returned afterwards and ploughed from there another fifty cubits, all the one-hundred became/were made into a Bet HaPras. And the Halakha is according to Rabbi Yehoshua.
+מלטימיא (quarry; he who starts ploughing from a quarry – where chips of stones, bones, etc. are deposited, or from a deposit of bones) – like full of bones. The dig is filled with corpses one on top of the other. [The word] טמיא – in the Aramaic language are bones of corpses/dead people.
+מצבירת העצמות (from a pile of bones) – from the place that the bones are piled up there. And this is a matter that is not accessible/frequent that a person will plough on a pit/dig that is filled with corpses and on the pile of bones they are revealed, and they (i.e., the Rabbis) did not decree other than with a grave that was ploughed that is a thing that is accessible.
+ומשדה שאבד הקבר מתוכה – that this is a compound uncertainty, lest he did not plough in the place of he grave, and if you can say, he ploughed, but perhaps he did not carry from it a bone.
+או שנמצא בה קבר- that he ploughed and afterwards it was found, that this is a Rabbinic Bet HaPras, and they did not fine him since he did not know.
+החורש את שאינו שלו – the Rabbis did not fine him for the land is to be that of his colleague is the Bet HaPras. And similarly, regarding a heathen, a fine is not appropriate for him.
+
+Mishnah 4
+
+שאין בת הפרוס לכותיים – that is to say, that even on the Cutheans they (i.e., the Rabbis) did not fine, all the more so, that they didn’t fine the heathen.
+על גבי טהורה – that the field of the Bet HaPras (i.e., the area in which uncertainty exists concerning the location of a grave or a corpse) is above and it is pure below.
+אפילו אדומה – that the dirt of the pure area is red.
+והלבינה – on account of the dirt of the Bet HaPras which was white.
+
+Mishnah 5
+
+אין עושין אותה בית הפרס – they (i.e., the Rabbis did not decree defilement other than on a clod/clump of earth in its natural condition, but they did not decree on dirt that was swept away with the water.
+עליה טהורה -whichever way you turn, if the grave is within the house, the house is impure and the upper chamber is ritually pure. If the grave is under the threshold of the entrance of the house, the defilement enters the house and the upper chamber is ritually pure. But when the opening of the upper chamber is not corresponding opposite the opening of the house, we are concerned that perhaps the grave exists underneath the wall that is corresponding to the opening of the upper chamber, and the defilement bursts forth until it reaches to the opening of the upper chamber, and enters into upper chamber through the opening.
+ועפר חוצה לארץ – that is to say, or the dirt of outside of the Land of Israel. For the Land of the Nations and the Bet HaPras together defile through touching and through lifting.
+שבא ברק – as for example a bunch of greens that have many stalks/stems that were uprooted in their clods of earth, for in each stalk/stem on its own, there isn’t dirt like the seal of the packing bags (especially adapted for ship-loads) which is the measure of clods of earth to defile.
+חותם המרצופין – leather bags, like sacks, that those who travel place their vessels into them and seal them with a seal of plaster.
+
+Chapter 18
+
+
+
+Mishnah 1
+
+כסאה וכסאתים חותמות – of plaster. And this fact brings Rabbi Yehuda to the assistance of the Rabbis that they didn’t worry about a Se’ah or two Se’ah from the dirt that comes from outside the Land of Israel, for since there wasn’t the seal of one of them on its own like the seal of the leather bags. And the Halakha is according to the Sages.
+כיצד בוצרים בית הפרס (how do they cut grapes in an area in which uncertainty exists concerning the location of a grave or a corpse or crushed bones carried over it from a ploughed grave)- so that the grapes that grew in it would be ritually pure.
+מזין על האדם ועל הכלים – on the third day [they would sprinkle].
+ושונין – on the seventh day [they repeat it].
+ומוציאין חוץ לבית הפרס – and even though that one cuts grapes for the vat for wine-pressing are fit for receiving Levitical uncleanness and this is one of eighteen matters that they decreed on the day [that Rabban Gamaliel was deposed as head of the Sanhedrin (see Tractate Berakhot 28a)], these words [refer to] defilement according to the Torah, but concerning the defilement of the a field where uncertainty exists concerning the location of a grave or corpse or crushed bones carried over it from a ploughed grave is Rabbinic, and we don’t consider it a fitness to become unclean. And because of this, it (i.e., the Mishnah) took [the term] and taught: “they sprinkle on the man and on the vessels [and repeat the process],” in order that they would be pure from defilement according the Torah (see Numbers 19:19, and even though they go back and become defiled in the field declared unclean on account of crushed bones carried over from a ploughed grave at the time of the harvesting of grapes, further, the grapes are not defiled through their contract because of the defilement of the field declared unclean on account of crushed bones carried over from a ploughed grave all the while that they did not have a complete fitness to become unclean.
+ואחרים – who did not enter into the field declared unclean on account of crushed bones carried over from a ploughed grave.
+מקבלין – from those who cut/harvest the grapes.
+ומוליכין לגת – in other vessels. But those who cut/harvest the grapes do not bring them to the vat for wine-pressing, because the vat is filled with liquids and they are pronounced fit [for Levitical uncleanness] for a complete fitness.
+ואם נגעו אלו באלו – those who cut/harvest the grapes came in contact with/touched the others who receive [the grapes].
+טמאים – those who receive [the grapes] and they all of the grapes. For a person that is defiled in a field declared unclean on account of crushed bones carried over from a ploughed grave become a primary source of ritual defilement/ אב הטומאהand it defiles people and vessels [according to the School of Hillel].
+בית שמאי אומרים אוחז את המגל – that they (i.e., the School of Shammai) holds that the person who harvests [grapes] in the vat becomes fit for Levitical uncleanness even for the defilement of a field declared unclean on account of crushed bones carried over from a ploughed grave, and because of this, he must hold on to a sickle wrapped in a fibrous substance/bast of a palm tree when he harvests that does not receive defilement.
+או בוצר בצור (or he harvests with a flint) – and it is a sharp stone that is not a vessel.
+ונותן לתוך הכפישה (places it into an inverted vessel/a vessel divided into two compartments by the bottom between) – a large vessel that one harvests olives in, that it doesn’t receive ritual defilement.
+
+Mishnah 2
+
+ומוליך לגת – even he himself. For since he is careful and he has recognition that he places it in an inverted vessel and hasn’t touched it.
+במה דברים אמורים כברם הנעשה בית הפרס – that the vines and trees were planted in it prior to it becoming a field declared unclean on account of crushed bones carried over from a ploughed grave. But a person who touches it ab initio in the field declared unclean on account of crushed bones carried over from a ploughed grave [should sell them in the market].
+ימכר לשוק – that we fine him, because he should not have planted in a field declared unclean on account of crushed bones carried over from a ploughed grave. But the Halakha is not according to Rabbi Yossi.
+שלשה בית הפרס הן – that he considers them and leaves. A field in which a grave is ploughed up, and a field that lost a grave, and a field of mourners/tomb niches.
+ניטעת כל נטע (planted with any kind of tree) – he plants in it all the trees that he wishes. But our Mishnah is not according to Rabbi Yossi who forbid this above (see Mishnah 1). But one can say that even Rabbi Yossi did not forbid other than to plant in it a vineyard alone, because the person who harvests grapes to the vat makes it susceptible [to receive ritual defilement], but not to the rest of the trees.
+חוץ מזרע הנקצר – but seed that is uprooted with its roots, we are concerned/worried lest he bring a bone like the size of a barleycorn with the irt that comes up with the roots that are uprooted.
+ואם עקרו – that seed that is sown.
+צובר את גורנו לתוכו (heaps up the threshing floor in it) – into the midst of the field itself. And he threshes it there. And he does not brig it to the house until after threshing, so as to not increase the defilement.
+וכוברו בשתי כברות (and he sifts it twice in two sieves) - one after another, lest a bone the size of a barleycorn become combined with it.
+והקטנית בשלש – because the pulse has more dirt than does the grain, because of this they are more worried. But they are ritually pure, for they have not become fit for Levitical uncleanness. And the Halakha is according to the Sages.
+ושורף את הקש ואת העצה (and he burns the stubble and the pea-stalks) -within the field. Lest they have a bone the size of a barleycorn.
+ואינה מטמאה באוהל – for all of its defilement is because of a bone the size of barleycorn, but the bone the size of a barleycorn does not defile in a tent.
+
+Mishnah 3
+
+נזרעת כל זרע – this is our reading in most of the books. But in the Tosefta (Tractate Ohalot, Chapter 17, Halakha 10), it teaches: אינה נזרעת כל זרע/no seed is sown there (i.e., this is the reverse of what is explicitly taught in our Mishnah). And such it is in my eyes.
+ואין ניטעת כל נטע (and is not planted with any kind of tree) – and needless to say, we don’t plant ab initio. But even that which is planted will not endure/be preserved, so that people will not be accustomed to this, because the defilement in a tent is more stringent in it.
+חוץ מאילן סרק – that it is permitted to plant in it. And what is aאילן סרק ? A tree which bears no fruit).
+
+Mishnah 4
+
+שדה בוכים – a place far from the cemetery that they place there the pier of the corpse and [people] gather there and weep.
+לא ניטעת ולא נזרעת – in the first chapter of [Tractate] Moed Katan [5b] in the Gemara, it explains that because of the despair of the owners that came in contact with it, for since this is the situation, the owners despair from it and it is like he is in distress because many took possession/hold of it and it is forbidden to be upset over it. And specifically, when the owners became despaired that many took possession of it according to law. But if they did not despair, for now, it is not according to the law that they took possession of it, it is permissible to be upset over it.
+ועפרה טהור – for we don’t presume defilement to it at all.
+ועושים ממנו תנורים לקודש – which is not the case in the first two fields of crushed bones carried over from a ploughed area.
+שבודקים לעושה פסח – it refers to a field that a grave was ploughed up. For if a person goes there, he needs to slaughter his Passover sacrifice, they examine it as it is explained in the concluding clause [of this Mishnah], but if there is not found there a bone the size of a barleycorn, he goes and makes his Passover sacrifice.
+ואין בודקין לתרומה – that specifically for Passover that he relies upon this examination, because the defilement of a Bet HaPras/an area containing crushed bones carried over from a ploughed field which is Rabbinic. But the Sages did not stand by their words with regard to extirpation, for whomever does not offer the Passover sacrifice at the appropriate time is liable to extirpation. But regarding the heave-offering, that its consumption is not anything but a positive commandment, the Rabbis stood by their words in the place of a positive commandment and an examination is not effective to permit it for heave-offering.
+ולנזיר – [and to a Nazirite] that went there.
+בית שמאין אומרים בודקין – and if a bone the size of a barleycorn was not found there, he does not shave his head.
+ובית הלל אומרים אין בודקין – that whether it (i.e., a bone the size of a barleycorn) is found or not found, he shaves his head and brings a sacrifice.
+העפר שהוא יכול להסיטו – as for example, crushed, loose earth.
+וממחה (and crumbles it) – make it very fine in his hand so that he can see if has a bone-fragment the size of a barley corn.
+
+Mishnah 5
+
+כיצד מטהרין בית הפרס – it (i.e., the Mishnah) refers to the first area of a square Pras declared unclean on account of crushed bones carried over it from a ploughed grave, which is a field in which a grave was ploughed.
+נוטלין ממנו שלשה טפחים – like the measure of the depth of the plough that rolls/turns over the bones.
+ר' שמעון אומר כו' – but the Halakha is not according to Rabbi Shimon.
+הרוצף(if one paves) - the language of a floor of stones.
+טהור – since he is not able to move them, for if he would walk on top of them and, and they would be moved, there is a concern regarding movement (even without actually coming into contact with it) of a human bone that is underneath them.
+אף העוזק (even someone who beaks clods suspected of containing human bones – and levels it) – he who digs and casts away the stones, if he did this in all of the Bet HaPras/a square Pras declared unclean on account of crushed bones carried over it from a ploughed grave, it is pure. [The word] עוזק – is the language of (Isaiah 5:2): “He broke the ground, cleared it of stones.” But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 6
+
+המהלך בבית הפרס – in a field where a grave was ploughed up in it.
+על אבנים שיכול להסיטן – as for example on top of stones that are not lodged/placed and affixed in the ground and they can be moved on account of passing over them, and a human bone the size of a barleycorn is shaken from its position of strength, or rides upon a person or an animal [which cannot endure pressure and walks/treads upon them, the rider is impure, for since the strength at the bottom is bad/poor, on account of the load above, it was moved and it is as if he shakes the bone. But if if the strength of the one being driven has a strong legal right, the rider is not considered as if he shaking the bone. But how is that to be understood – that a person has a weak legal right? All that ride it and his knees and the surrounding parts knock against each other. But an animal whose strength is weak, all that ride it cause it to empty its bowels.
+בהרים ובסלעים – even though they don’t bury a corpse there.
+טמא – because of the dust of the Lands of the Nations that is rolled there.
+בים ובשונית טהור (on the sea and on the beach/rocky cliffs – from the defilement of the soil/ground. That they (i.e., the Rabbis) decreed on the soil of the Land of the Nations to burn the heave-offering and Holy Things that touched its dust, for we don’t burn heave-offering or Holy Things that came to the sea or to the beach/rocky cliffs, for we don’t bury a corpse there, but they have the defilement of the Land of the Nations, for they (i.e., the Rabbis) decreed upon its airspace to suspend, that heave-offering and Holy Things that entered into the airspace of the Land of the Nations and didn’t touch its soil, we don’t eat it nor do we burn it.
+בזעפו – where the sea rages.
+
+Mishnah 7
+
+הקונה שדה בסוריא – Aram Naharayim and Aram Tzoba that David conquered. But its dust is impure like what is outside of the Land of Israel, but one is liable for tithes and Seventh Year produce like the Land of Israel (see also Tractate Demai, Chapter 6, Mishnah 11 and Second Samuel, Chapter 10 and Second Chronicles, Chapter 19 and Tractate Gittin folio 8a).
+אם יכול להכנס לה בטהרה – for the Land of the Nations does not form a partition between that field that he bought to the Land of Israel.
+בטהרה – that field. And even on its own clod of earth they did not decree, because it belongs to an Israelite, and because of this, it is taught [in the Mishnah]: "הקונה שדה"/a person who purchases a field. But if it had the width of a handbreadth from the Land of the Nations or from the cemetery, it interrupts between the Land of Israel and a field that he purchased in Syria, for now, he is not able to enter in ritual purity, the soil of that field is impure like outside of the Land of Israel.
+מדורות הגוים (Gentile dwelling places) – that are in the Land of Israel.
+טמאים – they bury their aborted fetuses in their homes.
+ארבעים יום – like the measure of the creation of the embryo.
+אע"פ שאין עמו אשה – lawless/unrestrained men in the towns and they bring women to their homes at night.
+עבד – [slave] of an Israelite (i.e., a Canaanite slave that is in the hand of an Israelite – according to the commentary of Tiferet Yisrael).
+או אשה – an Israelite [woman].
+משמרין – the Gentile dwelling places, that they (i.e., Israelites) will not be buried there.
+
+Mishnah 8
+
+הביבין העמוקים (the deep drains) – water pipes/ducts that they cause a gushing forth [of water] that spills out to the public domain. And there are books where it is written in them הכוכים/sepulchral chambers, the language of a כוך/a cave that is underneath the ground.
+ועפר התיחוח – for one can be concerned that on account of the abortion/non-viable birth that they buried there, the ground became crushed, loose earth.
+חזיר וברדלס (pig and spotted beast/leopard, hyena) – it is their manner to dig and search underneath the ground. But if they would find an abortion/non-viable birth buried underneath the ground, they would remove it from there. ברדלס – is a beast that they call ALTZEBAH in Arabic.
+
+Mishnah 9
+
+אצטבא (portico/colonnade, balcony) -made for beauty in front of the houses. But they don’t bury there non-viable births.
+עיר נכרים שחרבה – cities of the land of Israel where heathens liveג and they were destroyed/laid waste from the heathens.
+אין בהן משום מדור עובדי כוכבים – that wild animals are found there and they remove all the aborted births that were buried there. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+קברות – it is known that they are graveyards.
+היה ספק – [there was doubt] if they are from the Land of the Nations, [or] if they are from the Land of Israel.
+וטיהרוהו – They (i.e., the Sages) considered it like the Land of Israel. Alternatively, there was doubt there were graveyard there or not, and they (i.e., the Sages) made them pure/clean, since they testified that there were no graveyards there.
+קיני – the name of a place. And they would have the practice there of defilement from doubt, until Rabbi [Judah the Prince] and his Bet Din decided/resolved upon it and made it pure.
+
+Mishnah 10
+
+אוהלי ערביים – they are not established/set up in one place, and because they are not set up, they don’t bury in it. Alternatively, because they travel and camp from place to place, they did not want to abet the defilement.
+והסוכות – of those who guard/protect the fruit.
+והצריפים – dwellings that do not have a roof. Rather the walls touch at their tops with each other. And they are dwellings of pain/disregard and not fixed.
+בורגנין (keepers or residents of a station house) – huts made in the field to bring into the fruit because of the rains.
+אלקטיות (sheds for stacks of grain in the field)- a roof that stands on four pillars to cool off in the summer when he wind lows in it from all of its sides. And the language אלקטיות, summer houses. It is the Aramaic translation of קיץ/summer. קייטא/summer. Fruit.
+מקום החצים – a place where the people of the city place in it arrows to keep for the time of war.
+מקום לגיונות – where the soldiers/legions of the king camp out.
\ No newline at end of file
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+Bartenura on Mishnah Oholot
+ברטנורא על משנה אהלות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה אהלות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שנים טמאים במת אחד טמא טומאת שבעה.</b> כולה מתניתין מפרש לה ואזיל:
+<b>אדם הנוגע במת, טמא טומאת שבעה.</b> דכתיב (במדבר י״ט:י״א) הנוגע במת לכל נפש אדם וטמא שבעת ימים, לפי שהוא נעשה אב הטומאה, שהמת אבי אבות הטומאה הוא:
+<b>אדם הנוגע בו טמא טומאת ערב.</b> דכתיב (שם) והנפש הנוגעת תטמא עד הערב, לפי שהוא נעשה ולד הטומאה וכל ולד הטומאה אין בו אלא טומאת ערב. אבל חכמים גזרו על הנוגע בטמא מת בעודו מחובר למת שיהיה טמא שבעה:
+
+Mishnah 2
+
+<b>כלים הנוגעים במת וכו׳</b> בין כלי מתכות בין כלי שטף ובגדים מיטמאין כמת עצמו, דכתיב (שם) בחלל חרב או במת, חרב הרי הוא כמת, והוא הדין לשאר כל הכלים. הלכך כלים הנוגעים במת נעשים אבי אבות, וכלים בכלים אב הטומאה, דלעולם אין הכלים שניים נעשים כראשונים:
+<b>השלישי בין אדם בין כלים.</b> נעשים ראשונים ומיטמאין טומאת ערב:
+
+Mishnah 3
+
+<b>כיצד ארבעה.</b> כלים הנוגעים במת, אבי אבות כמותו. ואדם בכלים, אב הטומאה. וכלים באדם, נמי אב הטומאה כאדם עצמו, דכתיב (במדבר ל״א:כ״ד) וכבסתם בגדיכם ביום השביעי וטהרתם, הא למדת שכל אדם הטמא טומאת שבעה מטמא הכלים טומאת שבעה:
+<b>הרביעי בין אדם בין כלים.</b> נעשים ראשונים. והוא הדין דבכיצד שלשה הוה מצי למתני אדם הנוגע במת וכלים באדם טמאים טומאת שבעה, השלישי בין אדם בין כלים טמאין טומאת ערב. אלא מסיפא ארבעה טמאין במת שמעינן לה, דאפילו אדם בכלים שנגעו במת וכלים באדם קתני טומאת שבעה, כל שכן אדם במת עצמו וכלים באדם דאיכא טומאת שבעה:
+<b>שפוד.</b> כמין עמוד של מתכת תקוע באמצע האוהל ובראשו קושרין האוהל:
+<b>אין האוהל מתחשב.</b> לפי שאין האוהל מטמא השפוד, לפיכך אינו נחשב במנין סדר הטומאות, אלא כל המונח באוהל המת כנוגע במת עצמו, ואין כאן אלא ארבעה. אי נמי, אפילו אין השפוד בתוך האוהל אלא שנוגע באוהל מבחוץ אפילו הכי אין האוהל מתחשב במנין סדר משנתנו. והכי מוכח לקמן בפרק סגוס עבה במשנת טבליות של עץ:
+
+Mishnah 4
+
+<b>שהכלים שלשה.</b> כגון כלים שנגעו במת וכלים בכלים ועוד כלים שלישים בשניים, כולן טמאין:
+<b>והאדם שנים.</b> כגון אדם במת ואדם שני בזה האדם שנטמא במת. אבל אדם השלישי בשני, טהור:
+<b>שהוא באמצע.</b> כגון כלים ואדם וכלים, דהרביעי בין אדם בין כלים מיטמא טומאת ערב, כדשמעינן ממתניתין דלעיל:
+
+Mishnah 5
+
+<b>מטמא בגדים.</b> כל זמן שלא פירש, דכתיב (ויקרא ט״ו:ז׳) והנוגע בבשר הזב יכבס בגדיו, אלמא שהוא מטמא בגדים בשעת מגעו בזב:
+<b>ואין בגדים הנוגעים בזב מטמאין בגדים.</b> לפי שהזב אב הטומאה והבגדים הנוגעים בו נעשים ראשון ואין מטמאין בגדים אחרים, שאין אדם וכלים מקבלים טומאה אלא מאב הטומאה:
+<b>שהבגדים הנושאין את הזב מטמאין אדם.</b> כגון משכב ומושב של זב מטמאין אדם, לפי שהן נעשים אב הטומאה כזב עצמו, דכתיב (שם) וכל הנוגע בכל אשר יהיה תחתיו יטמא עד הערב:
+<b>ואין אדם הנושא את הזב מטמא אדם.</b> ואפילו בשעה שהוא נושא אותו קודם שפירש, שאינו אלא ראשון לטומאה ואין ראשון מטמא אדם:
+
+Mishnah 6
+
+<b>עד שתצא נפשו.</b> דכתיב (במדבר י״ט:י״ג) כל הנוגע במת בנפש האדם אשר ימות. למדך הכתוב שאינו מטמא עד שימות:
+<b>מגויד.</b> מחותך. לשון גודו אילנא (דניאל ד׳):
+<b>זוקק ליבום.</b> כל זמן שהוא גוסס יבמתו אסורה להנשא:
+<b>ופוטר מן היבום.</b> אם מת והניח בן גוסס, אשתו פטורה מן החליצה ומן היבום:
+<b>ומאכיל בתרומה.</b> את אמו, אם היא בת ישראל שנישאת לכהן:
+<b>ופוסל.</b> את אמו מן התרומה, אם בת כהן לישראל היא:
+<b>וכן בהמה וחיה אין מטמאין.</b> טומאת נבילות, עד שתצא נפשם:
+<b>כזנב הלטאה.</b> כלומר למה פרכוס זה דומה, לזנב הלטאה:
+
+Mishnah 7
+
+<b>האיברים.</b> צריך שיהיה בהם בשר וגידים ועצמות, ובכך הוא נחשב אבר. ומיירי בין באבר שנתלש מן החי בין באבר מן המת:
+
+Mishnah 8
+
+<b>פיסת הרגל.</b> כף הרגל היא הפרסה: 
+<b>ששה בכל אצבע.</b> לחמש אצבעות, היינו שלשים:
+<b>קרסול.</b> תרגום כרעיים, קרסולין. מקום חיבור הרגל והשוק:
+<b>קטלית.</b> למעלה בראש הירך:
+<b>בקנה.</b> עצם המחובר ליד. מלשון קנה המדה, שבו מודדים האמה:
+<b>מרפק.</b> קוד״ו בלע״ז:
+<b>מאה ואחד מזה.</b> שכל מה שמנה עד עכשיו מצד אחד מהגוף הוא, כגון יד אחד ורגל אחד ודופן אחת:
+<b>מפתח של לב.</b> הוא החזה. שמפני תנועת החזה מנשב הריאה על הלב, נמצא החזה פותח דרך שממנו יכנס האויר ויצא ללב:
+<b>בנקוביו.</b> הביצים וגיד האמה:
+<b>בשר כראוי.</b> כדי שיעלה ארוכה ויבריא, אם היה מחובר באדם חי:
+<b>ואין מטמאין באוהל.</b> לפי שטומאת אוהל אינה אלא או באדם שלם כדכתיב (במדבר י״ט:י״ד) אדם כי ימות באוהל, או באבר הדומה לאדם כדכתיב (שם) בעצם אדם, מה אדם יש בו בשר וגידים ועצמות ומטמא באוהל, אף אבר שיש בו בשר וגידים ועצמות מטמא באוהל:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אלו מטמאין באוהל, המת וכזית מן המת.</b> ואי קשיא, כזית מן המת מטמא מת עצמו לא כל שכן, הא מלתא מתרצה בגמרא בנזיר [דף נ״ט]. לא נצרכא אלא לנפל שלא נתקשרו אבריו בגידין שאין בו כזית בשר:
+<b>נצל.</b> בשר המת שנימוח ונעשה כמין ליחה סרוחה:
+<b>מלוא תרוד.</b> כף ושיעורו מלא חפניים:
+<b>רקב.</b> גופו של מת כשכלה לחותו ונעשה כמין עפר. ואין מלוא תרוד רקב מטמא אלא מן המת שנקבר ערום בארון של שיש ומכוסה בכיסוי של שיש, עד שנודע בודאי שאין בו תערובת רקבון של בגד או של עץ או עפר אחר. אבל מת שנקבר בכסותו או בארון של עץ או בעפר, אין לו רקב. וכן מת שנקבר חסר אבר אין לו רקב:
+<b>השדרה והגולגולת.</b> אע״פ שאין בהם בשר מטמאים באוהל, לפי שצורת אדם ניכרת בהם, דכתיב בעצם אדם, עצם שניכר בו שהוא של אדם:
+<b>אבר מן המת ואבר מן החי.</b> דכתיב (במדבר י״ט:ט״ז) בחלל חרב או במת, אבר שהבדילתו החרב מן החי הרי הוא כמת:
+<b>ורובע עצמות.</b> רובע הקב של עצמות:
+<b>מרוב המנין או מרוב הבנין.</b> רבותי פירשו, שהן מועטין מהיות בהן רוב מנין ורוב בנין, דאע״פ שאין בהן לא רוב המנין ולא רוב הבנין מטמאין:
+<b>ורוב בנינו ורוב מנינו.</b> רוב בנין הגוף, או רוב מנין העצמות אע״פ שאינו רוב בנין הגוף, מטמאין, ואע״פ שאין בהן רובע. ורוב בנינו, כגון השוקים והירכים והצלעות [והשדרה]. ורוב מנינו, כגון ראשי אצבעות הידים והרגלים וכיוצא בהן, ובלבד שיהיו קכ״ה אברים, מטמאים:  
+
+Mishnah 2
+
+<b>רביעית דם.</b> שיצא כולו לאחר מיתה:
+<b>ורביעית דם תבוסה.</b> שיצא מקצת רביעית מחיים ומקצת לאחר מיתה. ולקמן בפ״ג [משנה ה׳] מפרש לה:
+<b>תבוסה.</b> לשון מתבוססת בדמיך (יחזקאל ט״ז:ו׳). ורביעית דם שיצא כולו לאחר מיתה, דאורייתא, דכתיב במת בנפש. אבל דם תבוסה אינו אלא מדרבנן. ותני דאורייתא ותני דרבנן:
+<b>ממת אחד.</b> ולא משני מתים. קסברי רבנן, יש אם למסורת ועל כל נפשות מת לא יבא (ויקרא כ״א:י״א), נפשת כתיב חסר:
+<b>ר׳ עקיבא אומר משני מתים.</b> חצי רביעית ממת זה וחצי רביעית ממת אחר, מטמא באוהל. דסבר יש אם למקרא, נפשות מת, משמע שתי נפשות ושיעור אחד, מדלא קאמר נפשות מתים. ואין הלכה כר׳ עקיבא:
+<b>ר׳ עקיבא אומר כל שהוא.</b> כשם שטמא בעצמות רוב מנין ורוב בנין אע״פ שאין בו רובע הקב שהוא שיעור המיוחד לעצמות, כך טמא בדם הקטן שיצא כולו אע״פ שאין בו רביעית שהוא שיעור המיוחד לדם:
+<b>וחכמים אומרים רביעית.</b> אם אמרת בעצמות שבידוע שכולו לפניך, תאמר בדם שאני אומר נשתיירה ממנה טפה כל שהוא ולא יצא כולו. והלכה כחכמים:
+<b>כזית רמה.</b> שנולדה בבשר המת:
+<b>מטמא כבשרו.</b> דרמה היוצאה מן המת אפילו חיה, כבשר המת היא חשובה, משום דאדם מחיים אקרי רמה, דכתיב (איוב כ״ח) אף כי אנוש רמה:
+<b>וחכמים מטהרים.</b> והלכה כחכמים:
+<b>אפר שרופים.</b> אדם שנשרף ונעשה אפר ולא נתערב בו מאפר עצים:
+<b>שעורו ברובע.</b> קב אפר, מטמא:
+<b>וחכמים מטהרים.</b> והלכה כחכמים:
+<b>עפר קברות.</b> עפר שמעורב בו דם וליחה של מת. ומלא תרווד ועוד טמא, לפי שאי אפשר למלוא תרווד ועוד שלא יהיה בו מלוא תרווד רקב דאמר לעיל שהוא טמא. והכי נמי מיירי במת שנקבר ערום בארון של שיש שאין עפר אחר מעורב בו:
+<b>ר׳ שמעון מטהר.</b> ואין הלכה כר׳ שמעון:
+<b>אינו חיבור לטומאה.</b> ואם האהיל על מקצתו אינו כאילו האהיל על כולו. וכן לענין מגע:
+
+Mishnah 3
+
+<b>עצם כשעורה.</b> מטמא במגע ובמשא. דכתיב (במדבר י״ט:ט״ז) ועל הנוגע וגו׳, ושם לא נאמר בעצם אדם. ללמד על עצם כשעורה שמטמא במגע אע״פ שאינו ניכר שהוא של אדם. אבל באוהל, אדם כי ימות באוהל כתיב. ובעצם לענין טומאת אוהל, בעינן שיהא ניכר שהוא של אדם, שהרי במקום אחר הוא אומר בעצם אדם:
+<b>וארץ העמים.</b> כל חוץ לארץ קרי ארץ העמים. והכא מיירי בגוש עפר שבא מחוץ לארץ שהוא מטמא במגע ובמשא ואינו מטמא באוהל. אבל הנכנס לארץ העמים, אפילו לא נגע ולא נשא כגון שהיה רוכב על סוס, טמא, דעל אוירה של ארץ העמים נמי גזרו:
+<b>בית הפרס.</b> שדה שנחרש בה קבר ונשברו עצמות המת ונדושו בעפר אותו שדה. ופרס מלשון פרוסה. הלוא פרוס לרעב לחמך (ישעיהו נ״ח:ז׳):
+<b>כמה חסרון בשדרה.</b> ולא יטמא באוהל, אלא במגע ובמשא:
+<b>כמלוא מקדח.</b> מלוא רוחב הנקב שנוקבין במרצע:
+<b>כדי שינטל מן החי וימות.</b> ושיערו חכמים בחסרון כסלע:
+<b>בקטן של רופאים.</b> במרצע קטן שהרופאים פותחים בו הנגעים:
+<b>בגדול של לשכה.</b> ושיערו חכמים שהוא נקב כפונדיון:
+
+Mishnah 4
+
+<b>הגולל.</b> אבן גדולה ורחבה שסותמים בה פי הקבר מלמעלה. מלשון וגללו את האבן (בראשית כ״ט:ג׳):
+<b>והדופק.</b> שתי אבנים גדולות אחת מצד זה ואחת מצד זה שהגולל נשען עליהן:
+<b>מטמאין במגע ובאהל.</b> דכתיב (במדבר י״ט:י״ח) ועל הנוגע בעצם או בחלל או במת או בקבר, מה מת מטמא במגע ובאוהל אף קבר מטמא במגע ובאוהל:
+<b>ואינן מטמאין במשא.</b> דדרשינן וכל אשר יגע על פני השדה (שם), לרבות גולל ודופק, וכתיב וכל אשר יגע, משום מגע הוא מטמא ואינו מטמא משום משא:
+<b>אם יש תחתיהן עפר קברות.</b> מטמא כשמסיטן, משום עפר הניסט עמהן דמטמא במשא משום תפוסה של מת. והלכה כר׳ יהושע:
+<b>דופק דופקין.</b> אצל אבן הדופק מניחין לפעמים אבן אחרת להחזיקה ואין הגולל נשען עליה, והיא נקראת דופק דופקין:  
+
+Mishnah 5
+
+<b>ואלו אם חסרו טהורים.</b> דלית בהן כשיעור:
+<b>כזית מן המת.</b> שכן הוא תחלת יצירתו של אדם בכזית:
+<b>ורביעית דם.</b> הואיל ובתחלת ברייתו של קטן אין בו פחות מרביעית דם:
+<b>ואבר מן החי שחסר עצמו.</b> אפילו קולית גדולה שחסר ממנה עצם כל שהוא לא מטמא משום אבר מן החי. אבל אם חסר מבשרו, לעולם הוא מטמא עד שיחסר מכדי להעלות ארוכה. ואבר מן המת, כזית בשר הפורש ממנו, טמא. ועצם כשעורה הפורש ממנו נמי טמא:
+
+Mishnah 6
+
+<b>השדרה והגולגולת משני מתים.</b> חצי חוליות השדרה ממת זה וחצי חוליות השדרה ממת אחר. וכן הגולגולת:
+<b>ואבר מן החי משני אנשים.</b> חצי אבר נתלש מחי זה וחצי אבר כזה נתלש מחי אחר, ונראין כאבר אחד:
+<b>וחכמים מטהרין.</b> מטומאת אוהל. אבל מטמאין במגע ובמשא משום עצם כשעורה. והלכה כחכמים:
+
+Mishnah 7
+
+<b>שנדקדקו.</b> שנשחקו. לשון ושחקת ממנה הדק (שמות ל׳:ל״ו):
+<b>ר׳ שמעון מטהר.</b> מכל טומאה. ואינם מטמאין לא במגע ולא במשא ולא באוהל:
+<b>וחכמים מטמאין.</b> בשלשתן, דהא איכא רובע:
+<b>אבר מן החי שנחלק לשנים טהור.</b> ואפילו חזר וחיברו דאין חיבורי אדם חיבור:
+<b>ניטל חצאים.</b> שניטל מן החי לחצאים ולא ניטל ממנו אבר שלם כאחד, דלא הוה ביה שיעורא מעולם. ואין הלכה כרבי יוסי:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל המטמאין באוהל.</b> האמורים לעיל בריש פרק ב׳:
+<b>שנחלקו.</b> שיעוריהן לחצאין:
+<b>והכניסן.</b> כשהן מחולקים:
+<b>לתוך הבית.</b> דהיינו לתוך אוהל אחד:
+<b>רבי דוסא בן הרכינס מטהר.</b> דסבר לא מצטרפי לכשיעור:
+<b>הנוגע בכשני חצאי זיתים מן הנבילה.</b> פתח באוהל ומפרש בנבילה, לומר לך דכי היכי דסבירא ליה לרבי דוסא שאין מצטרפין לטומאת אוהל, הכי נמי סבירא ליה דאין מצטרפין לטומאת מגע ומשא, בין במת בין בנבילה:
+<b>הנוגע בכחצי זית ומאהיל על כחצי זית.</b> שהמאהיל על המת, טמא כאילו היה עם המת באוהל. ובגמרא בפרק העור והרוטב מוקי הנך מאהיל דרישא בטומאה רצוצה, שאין בין הטומאה ובין האוהל פותח טפח, ומשום הכי חכמים מטמאין, דכולה נגיעה היא. וסיפא דאמר אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו וכו׳ דמודו רבנן דטהור, מיירי כשיש פותח טפח בין הטומאה ובין האוהל, דבהא מודו רבנן דאין מצטרפין, דנגיעה ואוהל שני שמות הן, וכל שהן משני שמות אין מצטרפין. ור׳ דוסא סבר דאפילו בטומאה רצוצה אין מצטרפין, ולא אפילו למגע ומגע. ואין הלכה כר׳ דוסא:
+<b>אמר ר׳ מאיר אף בזו ר׳ דומא מטהר וחכמים מטמאין.</b> ר׳ מאיר פליג אתנא קמא דאמר דכשיש פותח טפח בין הטומאה ואוהל מודו רבנן דטהור ואין מצטרפין, ואמר איהו דאף בזו פליגי רבנן על ר׳ דוסא ואמרי דנגיעה ואוהל חד שמא הוא, הלכך מצטרפין לכשיעור ומטמאין. ואין הלכה כר׳ מאיר:
+<b>חוץ מן המגע עם המשא.</b> כגון שנגע בחצי זית והסיט חצי זית:
+<b>והמשא עם האוהל.</b> שהסיט חצי זית והאהיל על חצי זית:
+<b>משם אחד.</b> כגון מגע ומגע משא ומשא אוהל ואוהל:
+
+Mishnah 2
+
+<b>מלא תרווד רקב.</b> דאמרן לעיל בריש פרק ב׳ שהוא מטמא באוהל:
+<b>שנתפזר לתוך הבית.</b> ונתערב בו עפר כל שהוא:
+<b>ור׳ שמעון מטהר.</b> דסבר סופו כתחילתו, מה תחילתו אם נקבר המת בתכריכים או בארון של עץ, אין לו רקב, דבעינן שלא יהיה דבר נגלל עמו, אף סופו לאחר שנעשה רקב אם נתערב עמו דבר אחר אינו מטמא. ואין הלכה כר׳ שמעון:
+<b>אם מתכבסת הכסות ויוצא ממנה רביעית דם.</b> וכיצד משערין אותה, מביא מים במדה ומכבסה בהן ומביא מים אחרים כמדתן ונותן בהן רביעית דם, אם היה מראיהן שוה הרי שזו טמאה, ואם לאו טהורה:  
+
+Mishnah 3
+
+<b>נשפך באויר.</b> בתוך הבית:
+<b>אם היה מקומו קטפרס.</b> אם המקום שנשפך בו הדם היה מדרון:
+<b>והאהיל.</b> אדם על מקצתו:
+<b>טהור.</b> דקטפרס אינו חיבור:
+<b>היה אשבורן.</b> מקום המכונס כמו בתוך גומא: 
+<b>או שקרש</b> הדם ואפילו קטפרס, הוי חיבור וטמא, ואפילו האהיל על קצתו:
+<b>נשפך על האסקופה.</b> כמין אצטבא שלפני פתח הבית:
+<b>והיא קטפרס בין מבפנים</b>. שמשפע לצד פנים:
+<b>בין מבחוץ.</b> שמשפע לצד חוץ:
+<b>והבית מאהיל.</b> על מקצתו, טהור כל מה שבבית מטומאת אוהל, אע״פ שסופו של דם לירד לפנים, דאינו חיבור:
+<b>חוץ מן השינים והשער והצפורן.</b> דכתיב (במדבר י״ט) בעצם, מה עצם שנברא עמו ואין גזעו מחליף, אף כל שנברא עמו ואין גזעו מחליף. יצאו שינים שלא נבראו עמו, יצאו שער וצפורן שגזען מחליף:  
+
+Mishnah 4
+
+<b>הבית טמא.</b> כל מה שבתוכו טמא, שהרי מאהיל על השער המחובר למת:
+<b>עצם שיש עליו כזית בשר.</b> העצם נחשב יד לבשר:
+<b>תחובים בידי אדם.</b> שלא היה הבשר מחובר לעצם מעיקרו, אלא אדם תחבו לשם כדרך שתוחבים הבשר בשפוד:
+
+Mishnah 5
+
+<b>איזהו דם תבוסה.</b> אמתניתין דלעיל דפרק ב׳ [משנה ב׳] קאי, דקתני רביעית דם תבוסה טמא, וקמפרש הכא איזהו דם תבוסה:
+<b>שמינית בחייו ושמינית במותו.</b> מצטרפים לרביעית:
+<b>רביעית בחייו ורביעית במותו.</b> שנתערבו ונטל מן התערובת רביעית, זהו דם תבוסה. אבל שמינית בחייו ושמינית במותו, לא:
+<b>זה וזה.</b> דר׳ עקיבא ודר׳ ישמעאל:
+<b>כמים.</b> ואינן מטמאין:
+<b>ואיזהו דם תבוסה.</b> שטמא:
+<b>צלוב שדמו שותת.</b> ויורד בלא הפסק, מפני שטיפה של מיתה מעורבת בו. אבל נוטף, שיורד טפה אחר טפה, קמא קמא בטיל וטהור:
+<b>רבי יהודה אומר לא כי.</b> כלומר לא כן הדבר:
+<b>אלא השותת טהור.</b> שאני אומר אותה טפה שהנשמה תלויה בה עמדה לה על גבי העץ שהוא תלוי בו, ואין בדם זה אותה טפה אחרונה של מיתה:
+<b>והמנטף טמא.</b> ולא אמרינן קמא קמא בטל, דסבר רבי יהודה אין דם מבטל דם. והלכה כרבי עקיבא:
+
+Mishnah 6
+
+<b>כזית מן המת פתחו בטפח.</b> המת בבית ולו פתחים הרבה, כל הכלים המונחים בחלל הפתחים תחת המשקוף של פתח מבחוץ, אע״פ שהפתחים נעולים ויש הפסק בין אוהל המת לאוהל הכלים, כולן טמאין. דגזרו חכמים טומאה על המקום שהוא דרך יציאת טומאה שסופו של מת לצאת דרך שם, וכשאין יודעים באיזה מקום יוציאוהו, כולן טמאין. ואם יש כזית מן המת בבית וחשב להוציאו בחלון שיש בו פותח טפח, מציל על כל הפתחים הנעולים, כיון שיודע המקום שסופה של טומאה לצאת דרך שם. ואם הוא מת שלם וחשב להוציא דרך חלון שיש בו ארבעה, מציל על כל הפתחים הנעולים, דבשיעור ארבעה טפחים שיערו חכמים שראוי להוצאת המת:
+<b>אבל להוציא את הטומאה בפותח טפח.</b> אפילו מת שלם טומאה יוצאה דרך חלון כל זמן שהוא פתוח, ומטמא הכלים שבבית שבצדו אם יש בחלון פותח טפח:
+<b>גדול מכזית כמת.</b> דוקא כזית מצומצם פתחו בטפח. אבל יותר מכזית דינו כאילו היה מת שלם, ואין מציל על הפתחים הנעולים עד שיהא בו ארבעה: 
+<b>רבי יוסי אומר השדרה והגולגולת</b> שבבית דינו כמת שלם, ואם חשב להוציאן דרך חלון אין מציל על הפתחים הנעולים עד שיהא בו ארבעה. וכן הלכה:
+
+Mishnah 7
+
+<b>טפח על טפח על רום טפח.</b> דף שהוא רחב טפח על טפח וגבוה מן הארץ טפח, ומאהיל על כזית מן המת ועל הכלים, מביא את הטומאה על הכלים:
+<b>מרובע.</b> שאם היה רחבו פחות מטפח אע״פ שהיה ארכו שני טפחים, לא אמרינן שים מה שיתר על ארכו ברחבו ורבעהו, להכי קתני מרובע, שצריך שיהא ברחבו טפח ובארכו טפח:
+<b>כיצד.</b> כלומר כיצד חוצץ בפני הטומאה:
+<b>ביב שהוא קמור.</b> חפירה בקרקע ומקורה, והיינו קמור, ושם יורדים שופכים שבבית ומשם יוצאים לרשות הרבים:
+<b>יש בו פותח טפח.</b> דהיינו טפח על טפח ברום טפח בביב עצמו:
+<b>וביציאתו.</b> בפתח הביב שממנו יוצאין המים לרשות הרבים:
+<b>טומאה בתוכו.</b> כזית מן המת בתוך הביב. דכזית מן המת פתחו בטפח:
+<b>הבית טהור.</b> שהטומאה יוצאה דרך פתח הביב היוצא לרשות הרבים. והיינו דקתני חוצץ בפני הטומאה:
+<b>טומאה בבית מה שבתוך הביב טהור.</b> דאין דרך טומאה להכניסה דרך פתח הביב, שדרך הטומאה להוציאה דרך פתח הבית ולא להכניסה לביב:
+<b>ואין ביציאתו פותח טפח טומאה בתוכו הבית טמא.</b> דטומאה עולה מן הביב לבית כיון שאין לה דרך לצאת דרך פתח הביב היוצא לרשות הרבים, דכל פחות מטפח אין הטומאה יוצאה:
+<b>אין בו פותח טפח ואין ביציאתו פותח טפח.</b> לחנם נקט ואין ביציאתו פותח טפח, דכיון דאין בו פותח טפח, על יציאתו לא חיישינן, דכאילו אין שם חלל כלל דמי והרי הביב נחשב כקרקע הבית, ואמרו חכמים כל אשר באוהל יטמא, לרבות קרקעיתו של בית כמוהו עד התהום:
+<b>אחד חור שחררוהו מים.</b> האי פותח טפח שמביא את הטומאה, לא שנא אם נעשה החור הזה על ידי מים או שנקבוהו שרצים:
+<b>או שאכלתו מלחת.</b> לשון ארץ מלחה. כמין עפר לבן דומה למלח ומתאכל ונופל ונעשה חור מאליו:
+<b>מרבך של אבנים.</b> אבנים גדולות ערוכות וסדורות זו על זו, ופעמים שהאחת סדורה על גבי שתים והתחתונות מפורדות זו מזו ויש שם אוהל טפח:
+<b>סואר של קורות.</b> קורות ערוכות זו על זו ועומדות לבנין, ופעמים שיש ביניהן אוהל טפח:
+<b>כל אהל שאינו עשוי בידי אדם אינו אוהל.</b> דיליף אוהל אוהל ממשכן, מה להלן בידי אדם אף כאן בידי אדם:
+<b>בשקיפים.</b> תרגום סעיפי הסלעים, שקיפי כפייא:
+<b>ובסלעים.</b> בנקיקי הסלעים. ושקיפי ונקיקי הסלעים אחד הן, אלא שזה נעשה על ידי מטר וזה נעשה מאליו. ואע״ג דלא נעשו בידי אדם מודה בהם רבי יהודה, דלא יליף גזירה שוה דאוהל אוהל ממשכן אלא לפותח טפח בלבד, אבל ביותר מטפח, כגון מלא אגרוף, אמרינן בסוכה [ריש] פרק הישן. דמודה רבי יהודה שאפילו נעשה מאליו מביא את הטומאה. וכן בשקיפים ובסלעים. ואין הלכה כרבי יהודה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>מגדל שהוא עומד באויר.</b> מגדל עץ שיש לו דפנות והדפנות עצמן יש חלל בעוביין כגון חורין המפולשין פתוחים לפנים ולחוץ אלא שאין בהן פותח טפח, ורגילים להצניע שם מחטין וצנוריות וכלים קטנים:
+<b>שהוא עומד באויר.</b> תחת אויר השמים, כגון דקאי בחצר:
+<b>טומאה בתוכו.</b> בחלל המגדל עצמו:
+<b>כלים שבעוביו.</b> בעובי חלל הדפנות:
+<b>מחצה למחצה.</b> מחציו של עובי מגדל ולפנים כלפנים, מחציו ולחוץ כלחוץ. בין שהטומאה במגדל וכלים בעוביו, בין שהטומאה בעוביו וכלים במגדל. ואין הלכה כר׳ יוסי:
+<b>טומאה בתוכו.</b> בתוך המגדל:
+<b>הבית טמא.</b> אע״פ שדלתותיו מגופות. כדמפרש טעמא שדרך הטומאה לצאת משם לבית:
+<b>טומאה בבית מה שבתוך המגדל טהור.</b> והוא שדלתותיו מגופות. דאי פתוחות, לא גרע מחלון שבין שני בתים. וטעמא דמה שבתוך המגדל טהור, שאין דרך לטומאה שבבית להכניסה במגדל:
+<b>אם יש שם פותח טפח.</b> בין שולי המגדל לארץ או בין דופן המגדל לכותל או בין גג המגדל לתקרת הבית:
+<b>טמאים.</b> מחמת טומאה שבבית. אבל אין שם טפח הוי מגדל כלבוד ואין טומאת הבית נכנסת שם:
+<b>טומאה שם הבית טמא.</b> אם היתה טומאה בין שולי המגדל לקרקע הבית. או בין גג המגדל לגג הבית או בין דפנות המגדל לכותלי הבית, אף על פי שאין ביניהן פותח טפח הבית טמא, שאין המגדל מציל על הטומאה שתחתיו בתוך הבית שלא תטמא כל אשר בבית:
+
+Mishnah 2
+
+<b>תיבת המגדל.</b> רגילים לעשות תיבות קטנות בתוך מגדל של עץ, כדי להצניע בהם כלים ואוכלין ומשקים:
+<b>שיש בה פותח טפח.</b> שיש בחללה פותח טפח, דלא הויא טומאה טמונה:
+<b>ואין ביציאתה.</b> בחור פתחה אין בו טפח:
+<b>טומאה בתוכה הבית טמא.</b> ואע״פ שפתחה קטן. כדמפרש טעמא, מפני שדרך טומאה לצאת, על כרחך סופה לצאת דרך פתח זה, לפיכך מטמא מיד דרך יציאתה:
+<b>מה שבתוכה טהור.</b> הואיל ואין ביציאתה פותח טפח אינו מביא את הטומאה:
+<b>ואין דרך טומאה ליכנס.</b> שאין סופו להכניס לה מת:
+<b>ור׳ יוסי מטהר.</b> דשמא אין סופו לצאת דרך פתח זה שיהא בה שיעור טומאה שהרי יכול להוציאה לחצאים או לשורפה במקומה. ואין הלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>היה.</b> המגדל עומד כולו בתוך הבית אלא שפתח התיבה לחוץ:
+<b>טומאה בתוכה הבית טהור.</b> דמשום מאי איכא לטמוייה, הא טומאה ליכא דיש בה פותח טפח ולאו טמונה היא, ומשום. יציאה של טומאה נמי לא מטמיא דהא אין יציאתה לפנים בתוך הבית:
+<b>טומאה בבית מה שבתוכו טהור.</b> שאין דרך טומאה ליכנס שם:
+<b>מוכני.</b> גלגל העשוי למגדל להוליכו ממקום למקום:
+<b>משוכה לאחוריו.</b> מרוחקת מאחורי המגדל לצד הבית. שהמגדל עומד על הפתח והמוכני משוכה מאחריו לצד הבית בפנים, וטומאה שם בתוך המוכני כנגד קורות הבית. אע״פ שהבית מאהיל עליו. 
+<b>הבית טהור.</b> דנחשב מוכני כמגדל, והרי המגדל עומד בפתח ונפתח לחוץ. ושלשה אצבעות דנקט, למעוטי אם היתה משוכה טפי משלשה אצבעות דלא הוי כמגדל, דאין דרך להרחיק המוכני מן המגדל כולי האי:
+<b>בזמן שיש שם פותח טפח.</b> דחלל המוכני שהטומאה בו פותח טפח, שלא תהא טומאה רצוצה דבוקעת ועולה:
+<b>ואינה יוצאה.</b> שאין המוכני נשמטת לגמרי מן המגדל:
+<b>והמגדל בא במדה.</b> שמחזיק ארבעים סאה בלח שהם כוריים ביבש. שכשהוא במדה זו אינו מקבל טומאה, וחוצץ בפני הטומאה. אבל בפחות ממדה זו, הוי כשאר כלים המקבלים טומאה ואינו חוצץ בפני הטומאה. וכל מגדל דתנינן בפרקין, במגדל הבא במדה מיירי:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>תנור שהוא עומד בתוך הבית ועינו קמורה.</b> נקב העשוי בתנור שהעשן יוצא ממנו מונח חוץ לבית:
+<b>והאהילו עליו נושאי המת.</b> כשהיו נושאים את המת לקברו האהיל המת על העין:
+<b>בית שמאי אומרים הכל טמא.</b> קסברי טומאה נכנסת לתנור דרך עינו ויוצאה דרך פיה לבית:
+<b>התנור טמא והבית טהור.</b> התנור שהאהיל המת על מקצתו טמא, והבית טהור, שאין הטומאה יוצאה דרך פיה:
+<b>ר׳ עקיבא אומר אף התנור טהור.</b> דכיון דלא האהיל על התנור אלא על העין היוצא ממנו, אין התנור טמא. והלכה כבית הלל:
+
+Mishnah 2
+
+<b>ארובה.</b> כמין חלון שבגג הבית שהוא קרקעית העליה:
+<b>בכונס משקה.</b> כשמשימים הכלי על המשקים נכנסים המשקין לתוכו דרך אותו הנקב:
+<b>הכל טמא.</b> אם יש טומאה בבית, הקדירה וכל מה שבעליה טמא. שאין הקדרה מצלת, וטומאה עולה דרך ארובה שיש לה פותח טפח:
+<b>ובית הלל אומרים הקדירה טמאה.</b> חומרא בעלמא היא שמחמירין בית הלל לטמא את הקדירה, דכר׳ עקיבא סבירא להו שהקדירה מצלת על הטומאה, וכגון שגב הקדירה פונה למטה אצל הטומאה, שאין כלי חרס מקבל טומאה מגבו. והלכה כבית הלל:  
+
+Mishnah 3
+
+<b>מצלת על הכל.</b> על כל מה שבעליה. שהיא חוצצת בפני הטומאה:
+<b>אינה מצלת אלא על האוכלים ועל המשקים ועל כלי חרס.</b> בקדירה של עם הארץ מיירי. וטעמייהו דבית שמאי משום דכליו של עם הארץ טמאין הם אצל חבר, וכל כלי טמא אינו חוצץ בפני הטומאה. ולפי שעם הארץ מחזיק הכלים שלו בטהור, אמרינן ליה שהוא מציל על אוכלים ומשקין וכלי חרס שבעליה, דלנפשיה בלבד הוא דמטהרינן להו, שהרי החברים בדלים מהם וממגעם ובלאו הכי נמי כל מאכלם טמא. אבל שאר כלים שיש להם טהרה במקוה, אם תטהרם הרי הוא משאילם לחבר וישתמש בהם בטבילה לחודה בלא הזאה שלישי ושביעי:
+
+Mishnah 4
+
+<b>לגין.</b> של עץ או של מתכת שמונח בעליה זו שהקדירה מונחת על פי ארובה שלה:
+<b>הלגין טמא טומאת.</b> שבעה. שאין הקדירה מצלת על כלי עץ וכלי מתכות כדאמרן:
+<b>והמשקים טהורים.</b> שהקדירה מצלת על אוכלים ומשקים:
+<b>ואם פינה.</b> המשקים הללו לכלי אחר שבאותה עליה, הכלי האחר מטמאן, שכל הכלים שבעליה טמאים, חוץ מכלי חרס. אבל הכלי הראשון שהיו המשקין בתוכו אינו מטמאן אע״פ שהוא טמא טומאת שבעה, שאם אמרת כן, א״כ אין הקדירה שבארובה מצלת על המשקין לעולם, ואנן אמרינן שהיא מצלת על אוכלין ומשקין:
+<b>האשה והעריבה טמאים.</b> שאין הקדירה של חרס מצלת עליהן:
+<b>והבצק טהור.</b> שהקדירה מצלת על האוכלים. ודוקא כל זמן שלא פירשה ממנה, אבל אם הגביהה שתי ידיה ממנה וחזרה ולשה, הרי זו מטמאה את הבצק:
+
+Mishnah 5
+
+<b>כלי גללים.</b> של צפיעי בקר:
+<b>כלי אבנים וכלי אדמה.</b> כל הנך כלים, אפילו ביד עם הארץ טהורים. ואם מונחים על פי ארובה, מצילין על הכל אפילו על כלי שטף:
+<b>היה כלי טהור, לקודש ולחטאת.</b> דהמנינהו רבנן לעמי הארצות על הקודש, כדי שלא יהא כל אחד הולך ובונה במה לעצמו, הלכך הכלי הטהור לקודש מציל על הכל אפילו לבית שמאי. וכן הן נאמנין על החטאת של אפר פרה, דכתיב (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת, הכל נאמנים על שמירתה:
+<b>מפני שהכלים טהורים.</b> כגון כלי גללים וכלי אבנים וכלי אדמה שהן טהורים מלקבל טומאה. וכן כלי חרס שהן טהורין כשהן לקדש ולחטאת. אע״פ שהן של עם הארץ, נאמן, שעם הארץ נאמן לקודש ולחטאת כדאמרן. 
+<b>כל אלו מצילין עם דפנות אוהלים.</b> כלומר חוצצין בפני הטומאה כשהם מונחים במקום שיש דפנות לאוהלים, והאי ארובה שבין בית לעליה כדפנות אהלים חשיבא. אבל במקום שאין דפנות, אין מצילים, כדמפרש ואזיל:
+
+Mishnah 6
+
+<b>הבור והדות שבבית.</b> והמת בבית וכלים בבור ובדות, ויש גובה מחיצות סביבותיהן. בור ודות שניהן בקרקע אלא שבור בחפירה ודות בבנין:
+<b>וכפישה.</b> סל גדול שכובשים בו הזיתים לכומרן והוא מחזיק ארבעים סאה או יותר. ואינו מקבל טומאה ונתונה על פי הבור והדות:
+<b>טהור.</b> כל מה שבתוכן הואיל ויש שם מחיצות:
+<b>באר חלקה.</b> שפי הבאר שוה לקרקע הבית ואין לו מחיצה סביב, דהשתא ליכא דפנות:
+<b>או כוורת פחותה.</b> כגון כוורת גדולה שמחזקת ארבעים סאה, שאינה מקבלת טומאה. ופחותה, שאינה פקוקה בקש:
+<b>וכפישה נתונה עליה.</b> על פי הבור או על פי הכוורת:
+<b>טמא.</b> דאין מצילים אלא עם דפנות אוהלים, ובבאר אין דפנות, ודפנות הכוורת לאו דפנות אוהלים הן:
+<b>היה נסר חלק.</b> דאין זה כלי:
+<b>או סרידה שאין לה גפיים.</b> שאין לה מחיצות, דלא חשיבא כלי:
+<b>טהור.</b> אם נתונים על באר חלקה או על גבי כוורת פחותה, מצילים וטהור, דדוקא כפישה שהיא כלי אינה מצלת אלא עם דפנות אוהלים, אבל נסר וסרידה שאין לה גפיים, דלאו כלים נינהו, מצילים בלא דפנות אוהלים. סרידה, כמין עריבה קטנה של עץ שהנחתום משתמש בה. גפיים, אוגניים ואוזניים:
+<b>חצי טפח מכאן וחצי טפח מכאן.</b> הא דאין כלי מציל בבאר חלקה היינו בכלי שאין לו דפנות טפח, אבל אם יש לכלי דפנות טפח מציל על הבור אע״פ שאין דפנותיו בולטים כלל, והשתא קאמר דחצי טפח דכלי וחצי טפח דדופני הבור אין מצטרפים. וכפישה דאמרן לעיל שאם היא נתונה על באר חלקה אינה מצלת מיירי שאין בה דפנות טפח:
+
+Mishnah 7
+
+<b>כשם שמצילים מבפנים.</b> עם דפנות אוהלים כך מצילים מבחוץ עם דפנות אוהלים כדמפרש ואזיל:
+<b>על יתדות מבחוץ.</b> סמוך לכותל שלא תהא משוכה מן הכותל [טפח] ואז חשובה אוהל להפסיק בין טומאה שתחתיה לכלים שעל גבה. ודוקא בכותל בית שנעשה כותל זה לאוהל נחשבת הכפישה גם היא אוהל להפסיק, אבל בכותל חצר וגינה שלא נעשה לאוהל לא תיחשב הכפישה אוהל להפסיק:
+<b>וקדירה תלויה בה.</b> (מוכח בתוספתא שאם שפתי הקדירה משוכים) משפת הקורה ולחוץ בפותח טפח כולי עלמא לא פליגי דאינה מצלת, וכלים שבקדירה טמאים, ואי פי הקדירה מודבק בקורה, כולי עלמא לא פליגי דמצלת וטהורים. כי פליגי היכא דמשוכה מן הקורה וליכא פותח טפח. ר׳ עקיבא אומר מצלת וטהורים, וחכמים אומרים אינה מצלת וטמאים. והלכה כחכמים:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>אדם וכלים נעשין אהלים לטמא.</b> אוהל שנסמך על ידי אדם או על ידי כלים נחשב אוהל לטמא כלים שתחתיו אפילו שלא כנגד הטומאה, כאילו נתונים באוהל המת:
+<b>אבל לא לטהר.</b> דאין נחשבים אוהל לחוץ בפני הטומאה:
+<b>נדבך.</b> אבן גדולה ורחבה. לשון נדבכין די אבן גלל:
+<b>כלים שעל גביו טמאין.</b> שאינו חוצץ וכמאן דליתיה דמי, דאין עשוי אוהל לטהר:
+<b>כלים שתחתיו טמאים.</b> דלטמא נעשים אוהלים:
+<b>ורבי אליעזר מטהר.</b> בתרווייהו. דסבר נעשה אוהל לטהר וחוצץ בפני הטומאה. ואין הלכה כר׳ אליעזר:
+<b>נתון על ארבעה כלים.</b> אם היה הנדבך נתון על ארבעה כלים אפילו כלי גללים שאין מקבלים טומאה:
+<b>על ארבעה אבנים.</b> שאינן כלים, נחשב אוהל לחוץ בפני הטומאה:
+<b>דבר שיש בו רוח חיים.</b> חוץ מאדם:
+
+Mishnah 2
+
+<b>אחד מהן.</b> מאותם המלוים את המת לקוברו ולא מנושאי המטה. והוא הדין אם הגיף את הדלת אדם אחר, אלא אורחא דמלתא נקט:
+<b>הגיף את הדלת.</b> כדי שלא תכנס הטומאה לבית בשעה שיעברו דרך אכסדרה שלפני הבית, דיש תקרה על גבה:
+<b>אם יכולה דלת לעמוד.</b> בלא סמיכת מפתח, הוה ליה מפתח כמאן דליתיה והדלת חוצץ בפני הטומאה:
+<b>ואם לאו טמא.</b> דכל דבר הנסמך בכלים אינו חוצץ בפני הטומאה, כדאמרן דאין אדם וכלים נעשים אהלים לטהר. והיינו טעמא דתבן, והיינו טעמא דגרוגרות, והיינו טעמא דטיח, משום דעמידתן על ידי כלים שהם חבית וקופה וקנקנים:
+<b>שהן נתונים בחלון.</b> שיש בו טפח על טפח שמביא את הטומאה מבית לבית:
+<b>אם יכולים הגרוגרות והתבן לעמוד בעצמן.</b> בלא חבית וקופה:
+<b>טהורים.</b> שהכלים כמו שאינן, והגרוגרות והתבן מצילים. והוא שיהיו הגרוגרות שהסריחו ואינן ראויות לאכילה, וכן התבן מוסרח ואינו ראוי לאכילת בהמה ומבטל להו ואין דעתו לפנותן, ומשום הכי חייצי, דכל היכא דאין התבן והגרוגרות סותמים הכל, כגון הכא דאיכא מקום קופה וחבית, אי לא מבטל להו לא חייצי:
+<b>ואם לאו טמאין.</b> ובלבד שתהא החבית אם היא של חרס פיה כנגד הטומאה ולפיכך אינה מצלת, שכל דבר המקבל טומאה אינו חוצץ בפני הטומאה. אבל אם גב החבית כנגד הטומאה, חוצצת בפני הטומאה, שאין כלי חרס מקבל טומאה מגבו:
+<b>בית שחצצו בקנקנים.</b> ופיהן כלפי הטומאה, דעכשיו אין מצילים:
+<b>וטח בטיח.</b> בין מבפנים בין מבחוץ:
+<b>אם יכול הטיח לעמוד בפני עצמו טהור.</b> שהטיח חוצץ בפני הטומאה:
+
+Mishnah 3
+
+<b>כותל שהוא לאויר.</b> שצדו אחד אויר העולם, וצדו האחר משמש את הבית, כגון כותל שמפסיק בין בית לחצר או בין בית לגינה:
+<b>והטומאה בתוכו.</b> שנסדק הכותל ויש טומאה בחללו בתוך הסדק:
+<b>מחציו ולפנים.</b> אם הטומאה מן החצי של כותל לצד הבית:
+<b>הבית טמא.</b> כאילו היתה בתוך הבית, דההוא פלגא בתר בית שדינן ליה. והעומד בכותל למעלה אפילו עומד כנגד הטומאה:
+<b>טהור.</b> דלאו כטומאה רצוצה חשיבה, ואינה בוקעת ועולה, דהא חשבינן לה כמונחת באוהל:
+<b>מחציו ולחוץ.</b> לצד האויר, לא שדינן ליה בתר בית, ולפיכך העומד מלמעלה טמא כיון דלאו כמונחת באוהל היא הרי היא טומאה רצוצה ובוקעת ועולה:
+<b>מחצה למחצה.</b> שהטומאה באמצע:
+<b>רבי מאיר מטמא.</b> דשדינן ליה לכותל בתר בית ובתר אויר לחומרא:
+<b>וחכמים מטהרים.</b> דלגמרי שדינן ליה בתר בית. והלכה כחכמים:
+<b>כל הכותל לבית.</b> אפילו עומדת הטומאה בחצי של צד האויר הרי היא כאילו מונחת בתוך הבית:
+
+Mishnah 4
+
+<b>כותל שבין שני בתים.</b> כותל המפסיק בין שני בתים:
+<b>טומאה באחד מהן.</b> באחד מן הבתים:
+<b>מעזיבה.</b> תקרה המפסקת בין בית לעליה:
+<b>רבי יהודה אומר וכו׳</b> ואין הלכה כר׳ יהודה:
+
+Mishnah 5
+
+<b>טומאה בין הקורות.</b> בין קורות התקרה שהנסרים עליהן והמעזיבה על גבן. ומתניתין כר׳ יהודה דאמר כל מעזיבה לעלייה. והשתא קאמר שאם היתה טומאה בקורות שתחת המעזיבה ומחיצה שהיא דקה כקליפת השום חוצצת בין הטומאה לבית שאין הטומאה נראית בבית, אם יש במקום הטומאה פותח טפח. היינו שיש חלל טפח במקום הטומאה:
+<b>הכל טמא.</b> הבית והעליה:
+<b>רואים את הטומאה כאילו היא אוטם.</b> ואין יוצאה הטומאה לבית אלא בוקעת ועולה:
+<b>היתה נראית לתוך הבית.</b> שאין תחתיה כקליפת השום:
+<b>בין כך ובין כך.</b> בין יש בה פותח טפח בין אין בה פותח טפח:
+
+Mishnah 6
+
+<b>בית המשמש את הכותל.</b> המערות שתחת הקרקע כשחופרים כוך למת מצד זה וכוך למת מצד השני נמצא הכותל עשוי מאליו, משום הכי קרי ליה בית המשמש את הכותל שעל ידי החפירה נעשה הכותל, אבל בנין שעל גבי קרקע, הכותל גורם לבית שיהיה בית, ומשום הכי קרי ליה [לעיל משנה ג׳] כותל המשמש את הבית:
+<b>טומאה בבתים.</b> בכוכין ובמחילות:
+<b>ועליהן כקליפת השום טהורן.</b> דמפסיק לטומאה ואין דינם כדין כותל שבין שני בתים:
+<b>טומאה תחת העמוד.</b> אם יש עמוד בתוך הכוך או בתוך המערה וטומאה תחתיו והיא רוצצת שאין בה טפח על טפח ברום טפח:
+<b>טומאה בוקעת ועולה בוקעת ויורדת.</b> וכל שכנגד הטומאה למעלה ולמטה טמא כדין כל טומאה מכוסה, ומן הצדדים טהור, והוא הדין לעמוד שבבית:
+
+Mishnah 7
+
+<b>פרח.</b> דבר בולט ורחב שיוצא בראש העמוד או באמצעו:
+<b>כלים שתחת הפרח טהורים.</b> הכא איירי בעמוד העומד ברשות הרבים או בגינה וטומאה תחתיו, והפרח בולט מן העמוד טפח לחוץ ומאהיל על הכלים שתחתיו:
+<b>טהורים.</b> דטומאה בוקעת ועולה, וכל שבצדדים טהור:
+<b>ר׳ יוחנן בן נורי מטמא.</b> דפרח כעמוד, וכשהטומאה בוקעת חוזרת על הכלים שהפרח מאהיל עליהם. ואין הלכה כר׳ יוחנן בן נורי:
+<b>הטומאה והכלים שתחת הפרח.</b> כגון שהפרח מאהיל על הטומאה ועל הכלים:
+<b>פותח טפח.</b> שבולט הפרח חוץ לעמוד טפח:
+<b>פרדסקים.</b> עמודים חלולים נתונים בכותל הבית ובהן חלונות חלונות ויש להן דלתות, וטומאה תחת אותן עמודים:
+<b>נפתח אחד מהן הוא והבית טמא.</b> שהטומאה בוקעת בתוכו ויוצאה לבית. ואפילו הטומאה מחציו של כותל ולחוץ דאינו נידון כבית. אפילו הכי הבית טמא:
+<b>ורואין את הפרדסקין כאילו הן אוטם.</b> כלומר אם הדלת נעול ולא נפתח רואין אותן כאילו אין שם חלל כלל, ואם טומאה תחתיהן נידון הכותל מחצה על מחצה, ככל הני דתנן לעיל מחציו ולפנים הבית טמא מחציו ולחוץ הבית טהור:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>הטומאה.</b> שעל גבה. שעל גבי הכותל:
+<b>טמאות.</b> שהכותל משמש להן וראשי קורות העליה תחובות בכותל והכותל גבוה והוי מחיצה לכל העליות שזו למעלה מזו. ודוקא כשמקום הטומאה טפח על טפח, דנחשב כל הכותל כקבר סתום ומביא את הטומאה לכל העליות, אבל אין שם טפח על טפח, בוקעת כנגדה, והצדדים טהורים. ואין הכותל נידון מחצה על מחצה כיון דאפילו סדק ליכא לצד העליות:
+<b>עליה אחת בנויה על גבי שני בתים.</b> [שכותל זה מפסיק בין שני הבתים] ועליה בנויה על גבי שניהם:
+<b>היא טמאה.</b> עליה הראשונה, שהכותל ההוא מגיע עד המעזיבה והטומאה בוקעת בה:
+<b>וכל העליות שעל גבה טהורות.</b> דמעזיבה שעליה חוצצת:
+<b>כותל השונית.</b> כותל הבנוי במקום שהים מגיע שם בעת שהולך וסוער:
+<b>טומאה בוקעת ועולה.</b> אם יש טומאה תחתיו אין הכותל ההוא מטמא כל סביביו, לפי שאין שם חלל טפח:
+<b>נפש אטומה.</b> ציון שבונים על הקבר, והוא אטום שבנוי על הטומאה עצמה ואין המת קבור בארון כדי שיהיה בו חלל טפח:
+<b>כקבר סתום.</b> דמטמא כל סביביו במגע:
+<b>סמך לה סוכות.</b> אנפש אטומה דלעיל קאי, דאמרינן הנוגע בה מן הצדדים טהור, ואם עשה לציון זה האטום סוכות כעין משקוף, הסוכה הזו טמאה, לפי שהיא דומה לאוהל המת:
+<b>ור׳ יהודה מטהר.</b> כיון שהיא מן הצדדים. ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>כל שפועי אהלים כאהלים.</b> שאם היתה טומאה תחת השיפוע אע״פ שאינה תחת הגג של האוהל, טמא, כאילו היתה מונחת תחת הגג:
+<b>וכלה עד כאצבע.</b> מלמעלה לצד הגג. דלא חיישינן באוהל של טומאה אלא שיהא בתוכו אויר כשיעור טפח על טפח ברום טפח מרובע:
+<b>טומאה באוהל.</b> רוחב הגג שאינו משופע קרוי אוהל:
+<b>הנוגע בו מתוכו וכו׳</b> וטעמא דצד פנימי של אוהל וצד חיצון שלו כשני כלים חשיב להו, וצד שכלפי הטומאה ככלי הנוגע במת עצמו, וצד שני ככלים הנוגעים בכלים. הלכך, טומאה בתוכו, הנוגע מתוכו טמא טומאת שבעה, דהוה ליה אדם שנגע בכלים שנגעו במת דתנן בריש פרק קמא דטמא טומאת שבעה. 
+<b>אבל הנוגע מאחוריו טמא טומאת ערב.</b> כדתנן כלים, בכלים טמאים טומאת שבעה, השלישי, בין אדם בין כלים טמאים טומאת ערב. ובטומאה מאחוריו הוי איפכא, דצד חיצון ככלים הנוגעים במת, וצד פנימי ככלים בכלים. וטעמא דצד פנימי וצד חיצון נחשבים כשני כלים, דכשהטומאה בתוכו כיון דמציל מלהיות הטומאה בוקעת ועולה אין לו כח לטמא הנוגע בחוץ טומאת שבעה, וכשהטומאה בחוץ כיון דמציל מלהיות הטומאה בוקעת ויורדת אין לו כח לפנימי לטמא הנוגע בו טומאת שבעה. ומכל מקום האוהל עצמו בין בפנים בין בחוץ טמא טומאת שבעה, דהוי ליה כלים בכלים. וכולה מתניתין מיירי לאחר שיצא המת מן האוהל:
+<b>כחצי זית מתוכו וכחצי זית מאחוריו.</b> האוהל טמא ממה נפשך טומאת שבעה, שמצטרף חצי זית שבתוכו עם החצי זית שבאחוריו. אבל הנוגע, בין מתוכו בין מאחוריו אין בו אלא טומאת ערב, דכיון דליכא כזית במקום אחד אי אפשר לכל צד ליחשב אלא ככלים בכלים, הלכך הנוגע טמא טומאת ערב:
+<b>מקצתו מרודד על הארץ.</b> לאחר שפירשו האוהל, סרח העודף ביריעות האוהל פירשו אותם בארץ:
+<b>מרודד.</b> תרגום וירקעו את פחי הזהב (שמות ל״ט:ג׳) ורדידו:
+<b>טומאה תחתיו.</b> תחת אותו רידוד:
+<b>או על גביו.</b> על גבי הרידוד:
+<b>בוקעת ועולה בוקעת ויורדת.</b> ונטמא האהל. אבל הנכנס לתוכו טהור אם לא נגע בו:
+<b>מקצתו.</b> של אוהל:
+<b>מרודד על ארובה שבין בית לעליה.</b> וטומאה בבית:
+<b>רבי יוסי אומר מציל.</b> על העליה:
+<b>כנטיית האוהל.</b> שהארובה באויר האוהל, אז מציל על כל העליה שחוץ לאוהל:
+
+Mishnah 3
+
+<b>כולן טמאים.</b> כל הכלים המונחים תחת המשקוף של פתח בחלל הפתחים מבחוץ כולן טמאים אע״פ שהפתחים נעולים, דגזרו חכמים טומאה על המקום שהוא דרך יציאת טומאה, שסופו של מת לצאת דרך שם:
+<b>חשב להוציאו באחד מהן.</b> אע״פ שלא נפתח:
+<b>או בחלון שיש בו ארבעה.</b> דבהכי שיערו חכמים שראוי להוצאת המת:
+<b>הציל על כל הפתחים.</b> הנעולים:
+<b>יחשוב עד שלא ימות המת.</b> דמשירדה תורת טומאה לפתחים במיתת המת שוב אינה עולה מהן במחשבה אלא על ידי מעשה כגון נפתח:
+<b>ובית הלל אומרים אף משמת.</b> דמחשבה מפקעת תורת טומאה מן הפתחים מכאן ולהבא. אבל כלים שהיו בפתחים קודם מחשבה מודו בית הלל שהם טמאים:
+<b>היה.</b> אחד מן הפתחים סתום באבנים:
+<b>סתום.</b> באבנים:
+<b>כשיפתח ד׳ טפחים.</b> הוצלו שאר פתחים:
+<b>כשיתחיל.</b> לפתוח מיד הוצלו שאר פתחים:
+<b>בפותח בתחלה.</b> כגוז כותל. שאין בו פתח ובא לעשות פתח חדש, לא הוצלו הפתחים עד שיפתח ארבעה על ארבעה:  
+
+Mishnah 4
+
+<b>והוציאוה מבית לבית.</b> ובבית שני ילדה ולד מת, ומספקא לן אם [יצא הולד מת מן הבית] הראשון:
+<b>בזמן שהיא ניטלת בגפיים.</b> שחברותיה נוטלות אותו בזרועותיה שאינה יכולה לילך, חיישינן שמא יצא הולד מת מן הבית הראשון:
+<b>הקבר.</b> רחם האשה שנפתח כשהולד יוצא:
+<b>אין לנפלים פתיחת הקבר וכו׳</b> סיומא דמלתא דר׳ יהודה היא. והכי קאמר, הא דאמרן שמשנפתח הקבר אין פנאי להלך לא אמרן אלא בנפל שעיגל ראש כפיקה, כלומר שיש לו עיגול ראש גדול כפלך הזה שהנשים טוות בו החוט של שתי, אבל אם לא היה לנפל עיגול ראש כפיקה אלא קטן מזה, אע״פ שנפתח הקבר ויצא ראש הולד לחוץ, יש לה פנאי להלך וחיישינן שמא יצא ראשו מן הבית הראשון. והלכה כר׳ יהודה:
+
+Mishnah 5
+
+<b>יצא הראשון מת.</b> הולד הראשון יצא מת והולד השני יצא חי:
+<b>טהור.</b> השני החי מטומאת מת, אם הוציאו המת מן הבית קודם לידת השני. דבעודו במעי אמו לא נטמא אף על פי שנפתח הקבר, דטהרה בלועה אינה מיטמאה:
+<b>הראשון חי והשני מת טמא.</b> ואע״פ שהוציאו החי מן הבית קודם שנולד המת. דמכיון שיצא החי נפתח הקבר ונטמא מיד, דסוף טומאה לצאת:
+<b>בשפיר אחד טמא.</b> כלומר אם יצאו שניהם כעין שפיר אחד שיצאו בבת אחת, טמא. שפיר, שליא שהולד נתון בה:
+<b>בשני שפירין.</b> כלומר כעין שני שפירין זה אחר זה, אפילו ראשון חי ושני מת, טהור. דסבר ר׳ מאיר אע״פ שנפתח הקבר אין מטמא עד שיצא לאויר העולם. ואין הלכה כר׳ מאיר:
+
+Mishnah 6
+
+<b>יצא רובו, של ולד.</b> ומשיצא רוב ראשו שהוא משתצא פדחתו אין נוגעים בו:
+<b>שאין דוחים נפש.</b> הולד:
+<b>מפני נפש.</b> האשה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>יש מביאין את הטומאה.</b> שאם האהילו על הטומאה ואדם וכלים מביאין את הטומאה על האדם והכלים, ואע״פ שלא נגעו בטומאה:
+<b>וחוצצים.</b> אם הטומאה תחתיהן מצילין אדם וכלים שעל גבן, לפי שהן חוצצים בפני הטומאה. וכן אם טומאה על גבן מבחוץ, מצילין כלים שתחתיהן:
+<b>שידה.</b> תיבה גדולה של עץ כמין ארון:
+<b>תיבה.</b> קטנה כעין שולחנים:
+<b>מגדל.</b> של עץ עשוי לאוצר:
+<b>כוורת הקש.</b> קופות גדולות עשויות מקש או מערבה או כפות תמרים:
+<b>כוורת הקנים.</b> כמין סלים עשויין מקנים:
+<b>ובור ספינה אלכסנדרית.</b> הספינות הגדולות שמפליגים בהם בים הגדול, עושין בתוכן כלי גדול של עץ כמין בור שמשימים בו המים המתוקין הראויין לשתיה:
+<b>והן מחזיקים ארבעים סאה בלח.</b> דכיון שהן גדולים במדה זו שוב אינן מקבלים טומאה, וחוצצים בפני הטומאה:
+<b>סקורטיא.</b> עור שלובשים העבדנים בשעת מלאכתן:
+<b>קטבליא.</b> עור שמציעין למטה ושוכבין עליו, וקורין לו בערבי נט״ע:
+<b>שהן עשויין אהלים.</b> נטויין כעין אוהל. ואע״ג דיריעה וסקורטיא וקטבליא וסדין ומפץ ומחצלת כלים נינהו ומקבלי טומאה, מכל מקום כשהן נטויין כאהלים חוצצים בפני טומאה, דאוהל אע״ג דמקבל טומאה חוצץ בפני הטומאה:
+<b>ועדר בהמות.</b> כשהן עומדות ולא מהלכות וראשו של זה בין רגליו של זה:
+<b>ומכונות חיה ועוף.</b> קיני חיה ועוף. לשון מכון לשבתך (שמות ט״ו):
+<b>והעוף ששכן.</b> שהיה קשור על הכותל או על האילן:
+<b>והעושה מקום לבינה בשבלים.</b> שמחפה לשבלים מקום דומה לבית:
+<b>האירוס והקיסום ודלעת יונית וירקת חמורים.</b> כל אלו מיני ירקות שעלים שלהן רחבים:
+<b>חוץ מן העיגול של דבילה.</b> לפי שתחת צל עיגול של דבילה היו רגילים לישב יותר משאר אוכלים. והכי תניא בתוספתא. ואין הלכה כר׳ יוחנן בן נורי:
+
+Mishnah 2
+
+<b>הזיזין.</b> עץ או אבן יחידי היוצא מן הכותל קרוי זיז:
+<b>גזריות.</b> כמו גזוזטראות. בנין של אבנים או של עצים היוצא מן הכותל:
+<b>והשובכות.</b> של יונים:
+<b>והשקיפים והסלעים.</b> פירשנו לעיל סוף פרק ג׳:
+<b>גהרים.</b> מין חורים שמשם בא האור. ויש מפרשים מין מערות וחוחים:
+<b>והשננים.</b> שיני הסלע:
+<b>מעזיבה רכה.</b> כגון שעושים מערבה ומקנים ומשימים עליהם טיט מועט:
+<b>מעזיבה בינונית.</b> אבל אם אינן יכולים לסבול אלא מעזיבה רכה, אין מביאים את הטומאה ולא חוצצים. והלכה כחכמים:
+<b>אילן המיסך.</b> לשון סוככים בכנפיהם:
+<b>והפרעות היוצאות מן הגדר.</b> דרך גדר שנותנים בראשו קוצים וברקנים, ועודפים על הגדר ובולטים לחוץ. ופרעות, לשון גדל פרע:
+
+Mishnah 3
+
+<b>ואין מחזיקים ארבעים סאה בלח.</b> דכיון דמקבלי טומאה, אין חוצצין:
+<b>שאין עשויין אהלים.</b> אין נטועים כעין אוהל, אלא מרודדים על פי ארובה:
+<b>מוסף עליהם הריחים של אדם.</b> היינו ריחים דיד, שהן מיטלטלין ומקבלים טומאה. למעוטי ריחים של בהמה דלא מיטלטלין ולא מקבלי טומאה:  
+
+Mishnah 4
+
+<b>מסכת פרוסה.</b> חוטי השתי כמו שהן פרוסים בכלי האורג קודם שיארג הבגד, אם היו פרוסים על פני ארובה שבין בית לעליה וטומאה תחתיה, מצלת על הכלים שלמעלה. אבל אם מאהלת על המת ועל הכלים אין מביאה את הטומאה, דלא חשיבא אוהל עד שתיארג:
+<b>וחבילי המטה.</b> חבלים של מטה כשהיא מסורגת:
+<b>והמשפלות.</b> קופות שמוציאים בהן את הזבל:
+<b>והסריגות שבחלונות.</b> סבכות שעושים בחלונות, חוצצים, שאין הטומאה עוברת לצד אחר. ובלבד שלא יהיה בכולן נקב כפותח טפח, שנקב פותח טפח מביא את הטומאה:  
+
+Mishnah 5
+
+<b>ירקות שמנו.</b> הנך דתנן בריש פירקין, אירוס וקיסוס וירקות חמורים ודלעת יונית. והנהו במחוברים. דאי בתלושים, אי בשהוכשרו לקבל טומאה, לא חייצי, דדבר המקבל טומאה אינו חוצץ בפני הטומאה. ואי בשלא הוכשרו, היינו אוכלים טהורים:
+<b>כפת הברד.</b> חתיכת הברד. לשון משליך קרחו כפיתים (תהילים קמ״ז:י״ז). אי נמי, ברד העשוי ככיפה. ארקוול״ט בלע״ז:
+<b>והכפור.</b> מים הנוזלים ויורדים שקפאו:
+<b>גליד.</b> מי נהרות קפואים:
+<b>והמלח.</b> כל הני אין מביאים ולא חוצצים. לפי שהן נימוחים ואינם מתקיימים:
+<b>דולג.</b> בהמה וחיה. וקופץ, באדם. ויש אומרים, דולג וקופץ תרוייהו באדם, אלא דולג שרגלו אחת מונחת בארץ ודולג בשניה, וקופץ, בשתי רגליו:
+<b>והטלית המנפנפת.</b> שמניפתה הרוח ועומדת באויר כמו קובה:
+<b>כבש את האבן על גבי הטלית.</b> שהיתה אבן מונחת בקצה אחד של טלית והניף הרוח הקצה השני ונעשה כמין אוהל:
+<b>מביאה את הטומאה.</b> אם האהילה על המת ועל הכלים מביאה את הטומאה על הכלים:
+<b>הבית שבספינה.</b> כגון שהבית בראש הספינה ומאהלת על הכלים שבספינה ועל המת שבים בשעה שהיא מהלכת. פירוש אחר, הבית שבספינה ואינו יכול לעמוד ברוח מצויה, אפילו האהיל על המת והכלים שבספינה אינו מביא את הטומאה, דלא חשיב אוהל. ואין הלכה כר׳ יוסי:  
+
+Mishnah 6
+
+<b>כשני חצאי זיתים.</b> חצי זית בזו וחצי בזו:
+<b>הבית טמא.</b> דאין צמיד פתיל מציל על הטומאה שתחתיו שלא תטמא הבית, ואע״פ שהן בשתי חביות, הואיל ושתיהן בבית מצטרפים לכשיעור לטמא הבית. והחביות טהורות, דאין טומאת חצי זית שבחברתה נכנסת לתוכה הואיל ומוקפת צמיד פתיל:
+<b>וכן שני חדרים שהן פתוחים לבית.</b> ודלתותיהן נעולות, וחצי זית בחדר זה וחצי זית בחדר זה. הבית טמא, דסוף טומאה לצאת, וחדרים טהורים דאין דרך טומאה ליכנס:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>כוורת.</b> שיש לה שולים, ומחזקת ארבעים סאה בלח שהן כוריים ביבש שאינה מקבלת טומאה, ומוטה על צדה בתוך הפתח ומקצתה בחוץ ומקצתה בבית:
+<b>ופיה לחוץ.</b> ושוליה לפנים:
+<b>כזית מן המת נתון תחתיה.</b> מבחוץ:
+<b>כל שהוא כנגד הזית.</b> אם הזית תחתיה וכלים על גבה כנגדו, או הזית על גבה וכלים תחתיה כנגדו:
+<b>תחתיה וגבה טמא.</b> אבל מה שבתוכה טהור. דאע״פ שהכוורת מצלת על מה שבתוכה, אינה מצלת על מה שתחתיה וגבה כנגד הזית של טומאה. דעל מה שבתוכה דין הוא שתציל, דאפילו מונחת באוהל המת מצלת בצמיד פתיל, כיון שאינה מקבלת טומאה, אבל מה שתחתיה ושעל גבה אינה מצלת כיון דכלי היא, כדתנן לעיל פרק ו׳ אדם וכלים נעשים אוהלים לטמא אבל לא לטהר:
+<b>וכל שאינו כנגד הזית תוכה והבית טהור.</b> הכי קאמר, כלים שתחתיה וגבה שאינן כנגד הזית של טומאה, ותוכה כלומר כלים שבתוכה ואפילו הן כנגד הזית, וכלים נמי שבבית, הכל טהור:
+<b>בבית אין טמא אלא הבית.</b> אם הכזית בבית אין טמא אלא הבית, אבל הכלים שבתוך הכוורת טהורים, דפיה לחוץ:
+<b>בתוכה הכל טמא.</b> אם הכזית בתוך הכוורת, הכל טמא. דבכוורת שהיא נקובה מן הדפנות בפותח טפח עסקינן, כדבעינן למימר לקמן [משנה ג׳], אלא שהנקבים פקוקים בקש ואין הסתימה מהודקת, ודרך הנקבים יוצאה הטומאה לבית כיון דלא מהדקי, ואפילו כלים שתחתיה ושעל גבה מבחוץ טמאים, דכיון שהזית בתוכה רואין אותה כאילו היא מלאה טומאה, ואין כלי מציל על מה שתחתיו ועל גביו. אבל כשהטומאה בבית, אמרן לעיל דאין טמא אלא הבית, שאין הטומאה נכנסת בכוורת דרך נקבים אע״פ שיש בהן פותח טפח הואיל והן פקוקים, ודרך פיה אינה נכנסת שהרי פיה לחוץ:
+
+Mishnah 2
+
+<b>היתה גבוהה מן הארץ טפח.</b> דעכשיו יש תחתיה אוהל טפח:
+<b>הכל טמא.</b> דמביאה טומאה לבית כיון דגבוהה טפח, וכלים שעל גבה אפילו שלא כנגד הטומאה נמי טמאין ואפילו בחוץ, דתחתיה כמאן דמליא טומאה. ואין מצלת על גבה דאין כלי מציל. וכן אם טומאה בבית נמי הכל טמא מהאי טעמא, דאוהל הבית מביא טומאה לתחתיה ואין מצלת על גבה. ואם טומאה על גבה, כיון דאין מצלת על מה שתחתיה, רואים תחתיה כמאן דמליא טומאה, הלכך מה שבבית ומה שתחתיה ומה שעל גבה הכל טמא:
+<b>אלא תוכה.</b> כלומר הכל טמא חוץ ממה שבתוכה שטהור:
+
+Mishnah 3
+
+<b>בזמן שהיא כלי.</b> שלא נפחתה ולא נתבטלה מתורת כלי:
+<b>מחולחלת.</b> שהדפנות נקובות בפותח טפח. שרגילים לעשות נקבים בדפנות הכוורת כדי שיכנסו הדבורים ויצאו, ופעמים שהנקבים פקוקים בקש אלא דהפקק לא מיהדק:
+<b>היתה פחותה.</b> שנפחתה ונתבטלה מתורת כלי:
+<b>ופקוקה בקש.</b> במקום הפחיתה. ודפנותיה שלימות שאינה מחולחלת:
+<b>או אפוצה.</b> או אפילו אין דפנותיה שלימות אלא שאפוצה. כלומר סתומה במקום שהיא מחולחלת ואין בה חלחול טפח:
+<b>כנגדו עד התהום טמא.</b> וכל השאר טהור. דכיון דלאו כלי הוא חשוב כאוהל להציל תוכה ועל גבה:
+<b>על גבה.</b> אם כזית מן המת נתון על גבה:
+<b>כנגדו עד הרקיע טמא.</b> וכל השאר טהור, דמצלת תוכה ותחתיה. כיון דלאו כלי היא:
+<b>בבית.</b> אם כזית מן המת בבית:
+<b>אין טמא אלא הבית.</b> וכל השאר טהור, דפיה לחוץ:
+<b>בתוכה.</b> אם כזית מן המת בבית:
+<b>אין טמא אלא תוכה.</b> וכל השאר טהור. דאין טומאה נכנסת לבית כיון דאינה מחולחלת ופיה לחוץ. ומצלת נמי על מה שתחתיה ועל גבה, כיון דלאו כלי היא:
+
+Mishnah 4
+
+<b>תחתיה והבית טמא.</b> דמביאין טומאה מזה לזה:
+<b>תוכה טהור.</b> מה שבפנים, כיון דפיה לחוץ. וגבה נמי טהור, דמצלת על מה שבחוץ כיון דלאו כלי היא:
+<b>בתוכה.</b> אם הטומאה בתוכה:
+<b>אין טמא אלא תוכה.</b> וכל השאר טהור:
+
+Mishnah 5
+
+<b>היה פיה לפנים.</b> שהיתה מוטה על צדה ושוליה לחוץ ופיה בפנים. והשתא מיירי בזמן שהיא כלי מחולחלת ואינה גבוהה מן הארץ טפח. ואין חילוק בין פיה לחוץ לפיה לפנים, אלא דפיה לחוץ קתני לעיל בבית אין טמא אלא הבית, והכא דפיה לפנים קתני הכל טמא, משום דנכנסת טומאה דרך פיה:
+
+Mishnah 6
+
+<b>היתה גבוהה.</b> לעיל דפיה לחוץ קתני טומאה תחתיה או בבית [או על גבה, הכל טמא אלא תוכה,] והכא דפיה לפנים, הכל טמא:
+
+Mishnah 7
+
+<b>בזמן שהיא כלי מחולחלת.</b> בחנם נקט מחולחלת, דלא מהני מחולחלת אלא בפיה לחוץ לענין הוצאת טומאה מתוכה לבית, והכא דפיה לפנים הרי יוצאה דרך פיה. אלא איידי דתנא רישא מחולחלת בהדי כלי נקטיה נמי הכא:
+<b>כנגדו עד התהום טמא.</b> והשאר טהור. ובשאינה גבוהה מן הארץ טפח איירי:
+<b>בתוכה או בבית תוכה והבית טמאים.</b> משום דפיה לפנים. אבל לעיל דפיה לחוץ קתני טומאה בבית אין טמא אלא הבית והשאר טהור:
+
+Mishnah 8
+
+<b>אלא גבה.</b> ותוכה טמא כשהטומאה בבית, משום דפיה לפנים. אבל לעיל דפיה לחוץ, תוכה וגבה טהור:
+
+Mishnah 9
+
+<b>היתה ממלאה את כל הבית.</b> שכולה בתוך הבית לפנים ויושבת על שוליה ופיה מגיע לשמי קורה, שאין בינה לתקרה פותח טפח:
+<b>טומאה בתוכה הבית טמא טומאה בבית מה שבתוכה טהור.</b> מידי דהוה אביב שהוא קמור תחת הבית שיש בו פותח טפח ואין ביציאתו פותח טפח דתנן לעיל בפרק ג׳:
+<b>בין עומדת.</b> כלומר, דין זה נוהג בין עומדת ומגעת לקורות בין מוטה על צדה ואין בין פיה לדופן הבית פותח טפח: 
+<b>בין אחת בין שתים.</b> זו על זו ואין בין פי השניה לקורות פותח טפח, וכן אין בין שולי השניה לפיה של ראשונה פותח טפח:
+
+Mishnah 10
+
+<b>הבית טהור.</b> שהמשקוף יורד וסותם את פי הכוורת. ובכוורת שאינה מחולחלת איירי. דאי במחולחלת, דרך החלחול היתה טומאה יוצאה לבית ככל הני דלעיל:
+<b>טומאה בבית מה שבתוכה טהור.</b> גרסינן. שהטומאה יוצאה לחוץ ואינה נכנסת לכוורת. וברוב ספרים גורסין, מה שבתוכה טמא לפי שהטומאה יוצאה מן הבית דרך פתחה ומטמא מה שבכוורת, והיא עומדת בתוך הפתח:
+
+Mishnah 11
+
+<b>באויר.</b> בחצר או בגינה שאין שם אוהל, ודינה כדין כוורת שהיא לתוך הפתח ופיה לחוץ כדתנן בריש פרקין. וכן נמי גבוהה טפח דהכא כגבוהה טפח דריש פרקין, אלא דכאן אין שייך להזכיר בית, דבעומדת תחת האויר עסקינן:
+
+Mishnah 12
+
+<b>בזמן שהיא כלי.</b> היכא דעומדת באויר אין שייך להזכיר מחולחלת, ומשום הכי לא תנא הכא או אפוצה כדתני לעיל, דאין שייך אפוצה אלא במחולחלת:
+<b>או מחזקת ארבעים סאה כדברי חכמים.</b> דפליגי אתנא קמא וסברי דמחזקת ארבעים סאה. כנפחתה ונתבטלה מתורת כלי דמיא, ומצלת אתחתיה ואתוכה ועל גבה:
+<b>כזית מן המת נתון תחתיה.</b> דינה כנפחתה ואינה גבוהה ופיה לחוץ דתנן לעיל:
+<b>היתה גבוהה מן הארץ טפח.</b> הך נמי דינה כדין כוורת שפיה לחוץ ופחותה ופקוקה וגבוהה טפח דתנן לעיל:
+
+Mishnah 13
+
+<b>היתה יושבת על שוליה וכו׳ טומאה תחתיה או בתוכה או על גבה.</b> כל על גבה. ששנינו גבי כוורת כשהיא יושבת על שוליה ופיה למעלה, היינו שהטומאה מאהיל חוצה [לה] למעלה מפיה:
+<b>בוקעת ועולה.</b> אע״ג דלעיל במוטה על צדה וטומאה תחתיה או על גבה מצלת על מה שבתוכה, הכא דפיה למעלה מאחר דאין מצלת על מה שחוצה לה אין מצלת על מה שבתוכה, כיון דאין הפסק בין אויר שבתוכה לאויר של מעלה בחוצה לה. ודוקא כנגד הזית טמא ולא מן הצדדים, כיון דפחותה ואין גבוהה טפח, שאין שם אוהל להביא את הטומאה לצדדין. 
+<b>אבל היתה גבוהה טפח או מכוסה.</b> אע״פ שאינה גבוהה טפח.
+<b>או כפאה על פיה.</b> שיש אוהל להביא טומאה:
+<b>הכל טמא.</b> ואין הכיסוי חשוב להפסיק בין אויר תוכה לאויר שלמעלה, דלא דמי כלל למוטה על צדה. ודוקא דמכוסה בכפישה או בשאר כלי אע״פ שאינו מקבל טומאה, אבל מכוסה בנסר, אף על פי שטומאה על גבה אין הטומאה בוקעת את הנסר, כדתנן לעיל פרק ה׳ [משנה ו׳] גבי כוורת שהיא בתוך הבית:
+
+Mishnah 14
+
+<b>היתה פחותה.</b> שנפחתה ובטלה מתורת כלי:
+<b>כדברי חכמים.</b> דפליגי אתנא קמא ומשוו מחזקת ארבעים סאה לפחותה ופקוקה בקש:
+<b>אין טומאה עולה לה.</b> בזמן שהטומאה תחתיה אינה עולה לתוכה:
+<b>אף לא יורדת ממנה.</b> בזמן שהטומאה לתוכה אינה יורדת תחתיה:
+<b>תחתיה טמא.</b> ותוכה וגבה טהור:
+<b>כנגדו עד הרקיע טמא.</b> אבל תחתיה טהור:
+
+Mishnah 15
+
+<b>ארון שהיא רחבה.</b> האי ארון הוא שן סלע שבולט מן ההר, ונחצב בו קבר רחב מלמטה וצר מלמעלה ופיו למעלה:
+<b>הנוגע בה מלמטן טהור.</b> דמה שכנגד פיו נחשב כארון, אבל שבצדדים לא:
+<b>רחב מלמעלה וצר מלמטה.</b> או שהיה שוה, הנוגע בו מכל מקום טמא, דברי ר׳ אליעזר. שהכיסוי מבקע הטומאה בכולו, שהטומאה עולה עד הכיסוי וחוזרת ויורדת על פני כולה:
+<b>רבי יהושע מטהר מטפח ולמטה.</b> דאין נחשב כארון אלא טפח הסמוך לחלל הארון, הלכך אינה בוקעת מטפח ולמטה:
+<b>העשויה כמין קמטרא.</b> הוא כלי שכיסויו מכסה עובי הדפנות. תרגום לאשר על המלתחה (מלכים ב י׳ כ״ב), לדי ממנא על קמטרא:
+<b>הנוגע בה מכל מקום טמא.</b> דכל שכנגד הכיסוי טמא, וכיסויו מכסה את כולו:
+<b>כמין גלוסקוס הנוגע בה מכל מקום טהור.</b> אין כיסוי שלו אלא כנגד חללו כיתד התחוב בנקב בדוחק:
+<b>חוץ ממקום פתיחתה.</b> בכיסוי שכנגד חללה:
+
+Mishnah 16
+
+<b>חבית שהיא יושבת.</b> חביות שלהן צרות למעלה לצד פיהן, ולמטה לצד השולים, ורחבות באמצען, וכמין בטן רחב בולט מהן באמצען מבחוץ:
+<b>באויר.</b> היינו באויר העולם. לאפוקי תחת האוהל:
+<b>קורקורותה.</b> כמו קרקעיתה והן השולים:
+<b>בוקעת ועולה בוקעת ויורדת.</b> וכל כלים שכנגד הזית טמאים, בין תחתיה בין על גבה בין בתוכה, מידי דהוה אכוורת דלעיל [משנה י״ג] היושבת על שוליה. אבל שבצדדים שלא כנגד הזית טהורים:
+<b>והחבית טמאה.</b> לא שתהא החבית עצמה טמאה, דהא הכא בחבית שאינה מקבלת טומאה עסקינן כדמוכח בסיפא, אלא החבית טמאה כלומר אף כלים שבתוך החבית כנגד הטומאה טמאים, משום דסתם חבית פיה רחב כשיעור קורקורותה, וכיון שאין הפסק בין אויר תוכה לאויר שעל גבה למעלה חוצה לה, מתוך שאינה מצלת חוצה לה אין מצלת בתוכה:
+<b>תחת דופנה מבחוץ טומאה בוקעת ועולה בוקעת ויורדת.</b> וטמא חוץ לחבית כל שכנגד הזית:
+<b>והחבית טהורה.</b> היינו מה שבתוך החבית אפילו כנגד הזית. דדופני החבית בולטות באמצע וכשיש כזית תחת הדופן דמי דופנה לכוורת שהיא מוטה על צדה דתוכה טהור, לפי שיש הפסק בין אויר תוכה שכנגד הזית לאויר שחוצה לה כנגד הזית: 
+<b>בתוכה ותחת דופנה</b> כלומר בפנים בחלל דפנה וקרי לה תחת דופנה, לפי שהדופן הולך וצר לצד פיה ולאפוקי על שוליה המכוון כנגד פיה:
+<b>אם יש בדפנות פותח טפח.</b> שבטן החבית בולט כל כך לחוץ שיש שם במקום אחד עד כנגד פיה של חבית טפח על טפח ברום טפח:
+<b>הכל טמא.</b> שהאוהל מביא את הטומאה בכל החבית חוץ מכנגד פיה שאין שם אוהל, הלכך כנגד פיה טהור:
+<b>ואם לאו.</b> דאין שם טפח:
+<b>טומאה בוקעת ועולה.</b> ואין טמא אלא כנגד הזית:
+<b>במה דברים אמורים בטהורה.</b> בחבית שאינה מקבלת טומאה:
+<b>אבל אם היתה טמאה.</b> כגון סתם חבית שנצרפה בכבשן שהיא מקבלת טומאה. 
+<b>או גבוהה מן הארץ טפח או מכוסה או כפויה.</b> ואפילו היא טהורה. 
+<b>וטומאה תחתיה או בתוכה או על גבה, הכל טמא.</b> דאי בת קבולי טומאה היא ויושבת על שוליה וטומאה תחתיה או בתוכה או על גבה, אע״פ שאין כלי חרס מיטמא מגבו נטמאת כאן החבית עצמה, מידי דהוי אכלים שבתוכה מאחר שאינה מוקפת צמיד פתיל, דאין כלי מציל אפילו על מה שבתוכו אלא עם דפנות אהלים במקום שאין הפסק מאויר תוכו לאויר שחוצה לו. והאי תחתיה היינו תחת שוליה, דלא תני תחת דופנה מבחוץ. ונטמאת החבית עצמה, וכיון דחבית עצמה טמאה היא נטמאו כל כלים שבתוכה אפילו שלא כנגד הטומאה, דאע״ג דקיימא לן דאין אדם וכלים מיטמאין מאויר כלי חרס, הכא כל זמן שהזית תחתיה מיטמאין מטעם חיבורים, מאחר דחבית עצמה טמאה. וכן גבוהה מן הארץ טפח אפילו טהורה חזינן תחתיה כאילו הוא מלא טומאה, ואפילו טומאה על גבה. והשתא כל הני אין דינם שוה, דאם החבית מקבלת טומאה, מה שבתוכה אפילו שלא כנגד הטומאה טמא. והמאהיל על גבה, כנגד הטומאה טמא שלא כנגד הטומאה טהור. אבל גבוהה מן הארץ טפח או מכוסה או כפויה על פיה, המאהיל על גבה אפילו שלא כנגד הטומאה טמא. ואין לתמוה, כפויה על פיה וטומאה על גבה תציל מה שבתוכה ככלים טהורים המוקפים צמיד פתיל, דשאני הכא דליכא מירוח:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>ארובה שהיא בתוך הבית.</b> ומגולה לאויר, שאין עליה גג מלמעלה:
+<b>כנגד ארובה טהור.</b> כלים המונחים למטה בארץ כנגד הארובה ורואים פני הרקיע, טהורים:
+<b>מלמעלן.</b> על פי הארובה:
+<b>עירב את הטומאה.</b> והכל טמא. הבית טמא והנותן רגלו גם כן טמא:
+<b>וכנגד הטומאה טמא.</b> שהזית נמשך לכאן ולכאן:
+
+Mishnah 2
+
+<b>אין בארובה פותח טפח.</b> הא קא משמע לן דאפילו בפחות מטפח לא אמרינן בטומאה לבוד:
+<b>נתן את רגלו.</b> טהור הנותן, דכסתום דמי לגביה. שאין טומאה נכנסת לאוהל ולא יוצאה ממנו בפחות מפותח טפח:
+<b>אם טומאה קדמה את רגלו טמא.</b> שהרי בעת שנתן רגלו האהיל על הטומאה:
+<b>ואם רגלו קדמה את הטומאה טהור.</b> שקודם שבאה הטומאה כבר נעשה אוהל סתום, ובשעה שנכנס בו הטומאה אין שם בארובה פותח טפח כדי שתצא ממנה הטומאה:
+<b>שתי רגלים זו על גב זו.</b> של שני אנשים, ונתן הראשון רגלו על פי ארובה ורגל של שני מונח על רגלו של ראשון, ואח״כ נכנסה טומאה בבית תחת הארובה, ואח״כ הסיר הראשון את רגלו ונמצאת רגל השני מונחת על פי הארובה, אע״פ ששני זה האהיל על הטומאה כשהסיר הראשון את רגלו, השני טהור, מפני שקדמה רגלו של ראשון את הטומאה. ואין הלכה כר׳ שמעון ולא כר׳ מאיר:
+
+Mishnah 3
+
+<b>כנגד ארובה.</b> בארובה שאין בה פותח טפח:
+<b>וכנגד הטומאה טמא.</b> היינו המאהיל על הטומאה:
+<b>כדי שתחלק.</b> שיהיה במקצת הטומאה שיעור כדי לטמא באוהל, דהיינו כשיהיה בכולה שני זיתים. או יותר. והלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>ארובות זו על גב זו.</b> כגון שיש ארובה בין בית לעליה ויש עוד ארובה אחרת בגג העליה מכוונת כנגדה, ובכל אחת ואחת פותח טפח:
+<b>בין מלמעלן.</b> בארובה העליונה:
+<b>בין מלמטן.</b> בארובה התחתונה:
+<b>הכל טמא.</b> אפילו מה שבעליה. אע״פ שנתן בתחתונה ולא בעליונה. דכיון דדבר המקבל טומאה הוא ואין חוצץ בפני הטומאה שבבית, רואין אותו כאילו הוא נתון בפי הארובה העליונה ועירב את הטומאה:
+<b>ממנו ולמטן טמא.</b> דנעשה אוהל סתום וכל מה שבתוכו טמא:
+<b>ממנו ולמעלן טהור.</b> דחוצץ בפני הטומאה:
+
+Mishnah 5
+
+<b>אין טמא אלא התחתון.</b> דכיון דטומאה בבית שלא כנגד ארובה, אין טומאה יוצאה בפחות מטפח, וטהורה העליה אע״פ שארובה של עליה סתומה:
+<b>הכל טמא.</b> דכיון דטומאה כנגד ארובות ודבר טמא אינו חוצץ רואין אותו כאילו הוא נתון בפני הארובה העליונה ועירב את הטומאה:
+
+Mishnah 6
+
+<b>ארובה.</b> שהיא רואה את האויר:
+<b>וקדירה נתונה תחתיה.</b> בארץ כנגד הארובה. ואינה רחבה כל כך שאם תעלה כנגד הארובה שיהיו שפתותיה נוגעות בארובה, אלא יוצאת ונכנסת בריוח:
+<b>טומאה בוקעת ועולה.</b> והבית טהור, וכל המאהיל עליה שלא כנגד הטומאה טהור. אבל כנגד הטומאה טמא, דאע״ג דאין כלי חרס מטמא מגבו, הכא דטומאה בוקעת תוכה נמי טמא, אע״ג דטומאה תחתיה. וכל מה שבקדירה טמא ואפילו שלא כנגד הטומאה:
+<b>תחתיה והבית טמא.</b> שהקדירה מאהלת על הטומאה, הואיל וגבוהה טפח:
+<b>תוכה וגבה טהור.</b> שהקדירה חוצצת בפני הטומאה ומצלת עם דפנות אהלים:
+<b>בתוכה או על גבה הכל טמא.</b> תוכה וגבה ותחתיה והבית. דטומאה שעל גבה בוקעת תחתיה, והרי גבוהה טפח, ושוב אין מצלת כיון דקדירה טמאה:
+
+Mishnah 7
+
+<b>היתה נתונה.</b> אקדירה קאי:
+<b>בצד האסקופה.</b> שהיתה מונחת על האסקופה מבחוץ ומשוכה לפנים כל כך שאם תעלה יש ממנה טפח תחת המשקוף. וכגון שהקדירה רחבה מלמטה הרבה וצרה מלמעלה כלפי פיה, דכי קיימא טפח תחת המשקוף עדיין כל פיה לחוץ:
+<b>טומאה תחתיה.</b> ברצוצה איירי:
+<b>בוקעת ועולה.</b> והבית טהור. וכגון שהטומאה מן המשקוף ולחוץ, דאי בטפח המשוך לפנים היה הבית טמא:
+<b>תחתיה והבית טמא.</b> כיון דאיכא טפח ממנה לפנים שמביא את הטומאה לבית:
+<b>תוכה וגבה טהור.</b> דנצולת עם דופן הבית:
+<b>הכל טמא.</b> דנטמאה הקדירה ואינה חוצצת, ורואין את הטומאה כאילו היא תחתיה והבית טמא:
+<b>או מודבקת.</b> שאין הקדירה תחת המשקוף כלל אלא למעלה דבוקה בצד המשקוף, ואין רוחב דביקתה טפח:
+<b>אין טמא אלא תחתיה.</b> כיון דליכא טפח תחת המשקוף אין מביא טומאה לבית, והבית ותוכה וגבה הכל טהור:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>הבית שנסדק.</b> גג הבית שנחלק על פני כולו לשני חלקים:
+<b>טומאה בחוץ.</b> לצד החיצון שבו הפתח:
+<b>כלים שבפנים טהורים.</b> שאין דרך טומאה ליכנס אלא לצאת:
+<b>ובית הלל אומרים כל שהוא.</b> בתוספתא מפרש כל שהוא דבית הלל ובלבד שיהא כחוט המשקולת. והלכה כבית הלל:
+
+Mishnah 2
+
+<b>אכסדרה שנסדקה.</b> תקרת האכסדרה שנחלקה לשנים:
+<b>כלים שבצד השני טהורים.</b> שאויר הסדק מפסיק, וגורם שאין הטומאה עוברת לצד השני:
+<b>עירב את הטומאה.</b> לפי שנסתם האויר:
+<b>בארץ.</b> ברצפת האכסדרה כנגד הסדק שבתקרה:
+
+Mishnah 3
+
+<b>סגוס.</b> בגד צמר עב מאוד:
+<b>וכופת.</b> קורה עבה. אע״פ שגובה עוביין יותר מטפח, 
+<b>אינן מביאין את הטומאה.</b> אם נתנן בארץ כנגד הסדק שבתקרת האכסדרה, אלא אם כן יש תחתיהן חלל טפח:
+<b>קפולין.</b> כמו טלית מקופלת. בגדים הרבה מקופלים זו על זו:
+<b>עד שתהיה העליונה גבוהה מן הארץ טפח.</b> ואע״פ שהבגדים נתונים תחתיה העליונה מביאה את הטומאה, הואיל וגבוהה מן הארץ טפח:
+<b>היה אדם נתון שם.</b> בארץ כנגד הסדק:
+<b>חלול.</b> חלל הגוף נחשב חלל אע״פ שבני מעיו לתוכו:
+
+Mishnah 4
+
+<b>והאהיל על קוברי המת.</b> היינו שהאהיל על המת:
+<b>בית שמאי אומרים אינו מביא את הטומאה.</b> בית שמאי לטעמייהו, דחלל גופו לא חשיב חלל, הלכך אין מביא את הטומאה לבית. ובית הלל לטעמייהו דחשבי ליה חלל, הלכך אע״פ שגופו דבוק בחלון, צד עליון שבו מביא את הטומאה לבית, דהא איכא חלל גופו דהוי טפח:
+<b>ומודים.</b> בית שמאי באדם לבוש:
+
+Mishnah 5
+
+<b>היה מוטל על האסקופה.</b> מקצתו בתוך הבית ומקצתו חוץ לבית:
+<b>אינו מביא את הטומאה.</b> דאין כאן חלל:
+
+Mishnah 6
+
+<b>והאהילו עליו טהורים.</b> על מקצת גופו שבחוץ:
+<b>בית שמאי מטהרין.</b> דאין באה תחתיו טומאה שבבית, דאין כאן חלל:
+<b>ובית הלל מטמאין.</b> דסברי אדם חלול הוא ובאה תחתיו טומאה, ואותן שהאהילו עליו בחוץ נטמאו:
+
+Mishnah 7
+
+<b>ומת הכלב.</b> דאילו חי אפילו כולו בבית, הבית טהור, דטומאה בלועה בבעלי חיים אינה מטמאה:
+<b>ומוטל על האסקופה.</b> וצוארו לפנים:
+<b>אם יש בצוארו פותח טפח.</b> רוחב הצואר טפח. ומשערין אותו על ידי חוט המקיף את הצואר. דכל שיש ברחבו טפח יש בהיקפו שלשה טפחים:
+<b>מביא את הטומאה.</b> דצד העליון שבו מאהיל על הטומאה וממשיך את הטומאה לבית:
+<b>ואם לאו.</b> דאינו פותח טפח:
+<b>אינו מביא את הטומאה.</b> דלענין הבאת טומאה בעינן פותח טפח:
+<b>רבי יוסי אומר רואים את הטומאה.</b> בודקים בגופו של כלב את מקום הטומאה. אם היא מן המשקוף ולפנים, הבית טמא אע״פ שאין בצוארו רוחב טפח, דטומאה טמונה בוקעת ועולה, ונמצא שהבית האהיל על הטומאה. והלכה כר׳ יוסי:
+<b>פיו לפנים.</b> ונקב זנבו מבחוץ:
+<b>הבית טהור.</b> אם טומאה מבחוץ. דמשום המשכה לא מטמאינן ליה, שאין דרך מאכל לצאת דרך פיו אלא דרך נקב בית הרעי:
+<b>פיו לחוץ.</b> ושוליו לפנים:
+<b>הבית טמא.</b> שהרי דרך פתח קטן זה היה סופה לצאת:
+<b>בין כך ובין כך.</b> בין פיו לפנים בין פיו לחוץ, בין טומאה מכנגד המשקוף ולפנים בין טומאה לחוץ, בין יש בצוארו טפח בין אין בצוארו טפח, בכל ענין הבית טמא, דטומאה יוצאה בין דרך כניסתה בין דרך יציאתה:
+<b>כמה תשהה.</b> בשר המת. 
+<b>במעיו.</b> של כלב קודם שימות הכלב ושוב לא יטמא מפני שיהיה חשוב כמעוכל:
+<b>שלשה ימים מעת לעת.</b> משעה שאכלה. כדאמרינן [שבת דף קנ״ה] גלוי וידוע לפני הקב״ה שמזונותיו של כלב מועטין לפיכך משהה אכילתו בתוך מעיו שלשה ימים:
+<b>בעופות ובדגים.</b> אם אכלו בשר המת, כדי שתפול לאור ותשרף:
+<b>ר׳ יהודה בן בתירא אומר וכו׳</b> והלכה כרבי יהודה בן בתירא:
+
+Mishnah 8
+
+<b>החדות.</b> כמו הדות. והיינו בור והיינו דות, אלא שבור בחפירה ודות בבנין:
+<b>ומנורה בתוכו.</b> בתוך הדות:
+<b>והפרח של מנורה יוצא וכפישה נתונה עליו גרסינן.</b> כלומר על הפרח. ופרח הוא הרחב שבראש המנורה שהנר יושב עליו. וכפישה, סל גדול שכובשים בו הזיתים לכומרן:
+<b>על פי החדות.</b> שאינה נופלת לתוכו:
+<b>טהור.</b> דניצול עם דופני האוהל, כדאמרינן לעיל בפרק ה׳ [משנה ו׳]:
+<b>והמנורה טמאה.</b> מפני הפרח היוצא מן הדות, ואין הכפישה מצלת עליו. ואם תאמר, כיון דמנורה טמאה היאך הדות טהור, והלא היא מטמאה כמת עצמו דחרב הרי הוא כחלל. יש לומר, דמיירי כגון דליכא מת בבית אלא חרב שנגע במת, ועל ידו מיטמא הבית והמנורה, וקיימא לן דאין כלי עושה כלי אחר כיוצא בו, כדפרישנא בפרק קמא:
+<b>אף המנורה טהורה.</b> דבתר דידה אזלינן ולא בתר פרחה, והיא בתוך הדות קיימא וניצולת עם הדות:
+<b>הכל טמא.</b> בין הדות בין המנורה. כיון דאם תנטל מנורה כפישה נופלת לתוך הדות:
+
+Mishnah 9
+
+<b>טומאה שם.</b> בתוך הדות, אע״פ שהכפישה על גביו:
+<b>הבית טמא.</b> דאין צמיד פתיל לטומאה:
+<b>טומאה בבית.</b> השתא מיירי בדות פתוח שאין עליו כפישה:
+<b>טהורים.</b> הכלים. כיון שיש במקומן טפח על טפח ברום טפח, דניצולין שם כביב שהוא קמור תחת הבית דתנן לעיל בפרק ג׳ [משנה ז׳] טומאה בבית מה שבתוכו טהור:
+<b>רחבים משל בית.</b> כגון שחלל הדות מרחיב והולך תחת כותל הבית וכותל הדות בנוי מחוץ לכותל הבית והכלים שם:
+<b>בין כך ובין כך.</b> דאפילו דאין במקומן טפח על טפח ברום טפח טהורין:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>נסר שהוא נתון על פי תנור חדש.</b> שלא הוסק, דלא מקבל טומאה. ובתנור העומד בחצר או בגינה איירי:
+<b>בפותח טפח.</b> שהנסר רחב ויוצא חוץ לתנור טפח סביב מכל צדדיו:
+<b>שעל גביו.</b> שעל גבי הנסר:
+<b>טהורים.</b> דכיון שהתנור טהור, ניצולים הכלים. וכן אם טומאה על גבי הנסר וכלים תחת הנסר:
+<b>ובישן.</b> כגון שהוסק התנור דמקבל טומאה:
+<b>טמא.</b> התנור. שאין הנסר מצילו. וכל שכן כלים שתחת הנסר ושעל הנסר. וטעמא דמתניתין, דכלים נעשים אהלים לטמא אבל לא לטהר, הלכך חדש דלאו כלי הוא מציל, ישן דכלי הוא אינו מציל:
+<b>ור׳ יוחנן בן נורי מטהר.</b> דוקא בתנור. אבל בכלים מודה דטמאין. והכי איתא בתוספתא:
+<b>נתון על שני תנורים.</b> ראש הנסר על תנור זה וראשו השני על תנור אחר וטומאה בין שני התנורים. ובתנורים ישנים איירי. ואזדי רבנן לטעמייהו ורבי יוחנן בן נורי לטעמיה. ואין הלכה כר׳ יוחנן בן נורי:
+
+Mishnah 2
+
+<b>סרידא.</b> כמין שבכה של חרס. תרגום מעשה רשת, עובד סרדתא. והיא חלקה ועודפת חוץ לתנור טפח מכל צד:
+<b>הכל טמא.</b> כלים שתחתיה ושעל גבה חוץ מכלים שעל גבה כנגד אוירו של תנור, לפי שהאוהל מביא טומאה תחתיה כל סביב התנור וחוזרת ובוקעת למעלה. ואף כשהטומאה למעלה, בוקעת למטה ונמשכת סביב וחוזרת ובוקעת למעלה:
+<b>כנגד אוירו של תנור טהור.</b> שהרי הוא מוקף צמיד פתיל ומפסיק:
+<b>כנגדו עד הרקיע טמא.</b> אבל מה שתחתיו טהור:
+
+Mishnah 3
+
+<b>נסר.</b> שהוא ארוך וצר, וכשהוא נתון על פי התנור יוצא טפח מן המזרח וטפח מן המערב, ודרום וצפון אינו יוצא:
+<b>טומאה בצד זה.</b> תחת הנסר במזרח או במערב:
+<b>כלים שבצד השני טהורים.</b> דאין מקום לטומאה לעבור, שאין הנסר עודף מן הצפון ומן הדרום:
+<b>ורבי יוסי מטמא.</b> קסבר אין תנור מפסיק. ואין הלכה כרבי יוסי:
+<b>הבטח.</b> יש ספרים שגורסים אבטח. והוא בנין עשוי כעין אמבטי שבמרחצאות שנותנים בהן מים לרחצה, ונסר נתון עליו לתקרה, והנסר עודף משני צדדים. ואם הטומאה מצד זה אין יוצאה לצד אחר, לפי שהבטח חוצץ:
+<b>היה בו זיז.</b> היתה קורה יוצאה למעלה מן הבטח מן המזרח למערב:
+<b>רואין את הבטח כאילו אינו.</b> שאע״פ שהבטח חוצץ בנסר, גבי זיז אינו חוצץ. והלכה כר׳ יהושע:  
+
+Mishnah 4
+
+<b>סנדל של עריסה.</b> עריסה של תינוק רגילים להניח תחת רגליה. כמין סנדל של מתכת לנוי או בשביל שלא ירקבו:
+<b>שפחתו בתוך הבית.</b> שנפחת הגג של עליה שהעריסה נתונה עליו ונראה סנדל העריסה בתוך הבית מן הפחת שבגג, וטומאה בתוך הבית:
+<b>אם יש.</b> במקום הפחת. 
+<b>פותח טפח.</b> מביא את הטומאה מן הבית לעליה:
+<b>ואם לאו.</b> שאין שם פותח טפח:
+<b>מונין בו כדרך שמונין במת.</b> שהסנדל והעריסה טמאים טומאת שבעה כדין כלים בכלים, והתינוק טמא טומאת ערב, כדתנן בפרק קמא, השלישי בין אדם בין כלים טמאים טומאת ערב:
+
+Mishnah 5
+
+<b>מעזיבה.</b> טיט וצרורות שרגילים לשום על גבי קורות:
+<b>ומכוונות.</b> קורה העליונה כנגד התחתונה וכל אחת יש בה רוחב טפח:
+<b>תחתיה טמא.</b> ושעל גבה טהור, שהקורה חוצצת. והני מילי כשיש בקורות פותח טפח שהן רחבות טפח, אבל אין רחבות טפח לא מביאות טומאה ולא חוצצות וכמאן דליתנהו דמי, ונמצא טומאה כאילו עומדת באויר:
+<b>ביניהן טמא.</b> ושתחת התחתונה ושעל העליונה טהורים, דשתיהן חוצצות:
+<b>כנגדו עד הרקיע טמא.</b> ושתחת כולן טהור:
+<b>כבין התחתונות.</b> כנגד אויר התחתונות. ורחבן כשיעור אויר שביניהן, שאם תעלה את התחתונות או תוריד את העליונות נמצא הכול סתום:
+<b>תחת כולן טמא.</b> כאילו היתה תקרה שוה. ועל גבן טהור:
+
+Mishnah 6
+
+<b>תחת כולה.</b> כל כלים שתחתיה טמאים, דמביאה טומאה לכולה. ושעל גבה טהורים, דחוצצת בפני הטומאה:
+<b>ואם לאו.</b> שאינה רחבה טפח:
+<b>בוקעת ועולה.</b> דאם טומאה תחתיה כלים שעל גבה כנגד הטומאה טמאים:
+<b>בוקעת ויורדת.</b> דאם טומאה על גבה, כלים שתחתיה כנגד הטומאה טמאים:
+<b>היקפה שלשה טפחים.</b> דכל שיש ברחבו טפח יש בהיקפו שלשה טפחים, שכן מצינו בדברי הימים (ב ד׳) בים שעשה שלמה עשר באמה משפתו אל שפתו עגול סביב וקו שלשים באמה יסוב אותו סביב:
+
+Mishnah 7
+
+<b>עמוד שהוא מוטל לאויר.</b> עמוד עגול שמושלך בארץ ושוכב על עיגולו. באויר, כגון בחצר או בגינה. ובאמצע העיגול הוא מתחיל להאהיל על הארץ והולך ומתקצר מכאן ומכאן עד תחתיתו שסמוך לארץ, ולענין הבאת טומאה בעינן טפח על טפח ברום טפח מרובע, ואם יש כאן לצד החוץ מתחתיו רום טפח אע״פ שלמטה בסמוך במקום שכיבתו לארץ אין רום טפח כולו מטמא באוהל, דנידון כשיפועי אהלים. ועמוד עגול כשיש בהקיפו עשרים וארבעה טפחים נמצא רחבו שמונה טפחים, דכל שיש ברחבו טפח יש בהקיפו שלשה טפחים, ונמצא דיכול אדם לרבע תחת דפנו שמכאן ומכאן טפח על טפח. ברום טפח שהרי כשיש כאן ריבוע של שמונה על שמונה אם תעשה בתוכו עיגול של שמונה, נמצא הזויות עודפים שמונה חומשים לכל קרן וקרן, דכל אמתא בריבוע אמתא ותרי חומשי באלכסונה, נמצא האלכסון עודף על הרוחב ששה עשר חומשין, תן מהם מחצה לקרן זה ומחצה לקרן זה, הרי לכל אחד שמונה חומשין, ואם באת לעשות בקרן זוית שחוץ לעיגול רבוע של טפח על טפח, נמצא אלכסונו עודף על רחבו שני חומשים, ונמצא מדת אלכסונו שבעה חומשים, לא נשתייר לנו יותר על הצורך אלא חומש אחד, ומשום חומש אחד לא דק. ועוד, דכל אמתא בריבוע אמתא ותרי חומשי באלכסונה אינו מכוון לגמרי, שחסר ממנו מעט:
+
+Mishnah 8
+
+<b>מודבק לאסקופה.</b> שהאסקופה רחבה וטומאה מודבקת באסקופה מן השקוף ולחוץ, ר׳ אליעזר חשיב כל האסקופה כבית, הלכך מטמא את הבית. ור׳ יהושע סבר מן השקוף ולחוץ אין האסקופה חשובה כבית. והלכה כר׳ יהושע:
+<b>ידון מחצה למחצה.</b> מחציה של אסקופה ולפנים כלפנים והבית טמא, מחציה ולחוץ כלחוץ והבית טהור, מחצה על מחצה הבית טמא:
+<b>מודבק למשקוף.</b> תחת המשקוף מן השקוף ולחוץ:
+<b>הבית טמא.</b> דאפילו מן השקוף ולחוץ חשוב בית:
+<b>ור׳ יוסי מטהר.</b> דלא חשיב ליה כבית. ואין הלכה כר׳ יוסי:
+<b>רבי אליעזר מטמא.</b> דחשיב כל האסקופה כבית:
+<b>מטפח ולמטן טהור.</b> דכקרקע דמי:
+<b>מטפח ולמעלן טמא.</b> ואע״ג כשמודבק לאסקופה מטהר ר׳ יהושע את הבית, הכא כשהטומאה בבית מטמא ר׳ יהושע באסקופה מטפח ולמעלה, משום דדרך טומאה לצאת ולא ליכנס. והלכה כר׳ יהושע:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>העושה מאור.</b> חלון העשוי לאורה:
+<b>בתחילה.</b> משום דבעי למתנא סיפא שיירי המאור תנא רישא בתחילה:
+<b>מקדח גדול של לשכה.</b> הוא כפונדיון האטלקי וכסלע נירונית וישנו כמלוא נקב של עול. אם יש בחלון כשיעור הזה, מביא את הטומאה לצד אחר:
+<b>שיירי המאור.</b> אם נשאר מן החלון שלא נסתם:
+<b>חררוהו מים.</b> שלא נעשה החור ע״י אדם אלא ע״י מרוצת המים:
+<b>או שרצים.</b> כגון החולד והעכבר:
+<b>או שאכלתו מלחת.</b> שהארץ מלחה ומתבקעת מאליה:
+<b>מלא אגרוף.</b> אגרופו של בן אבטיח. אדם גדול שהיה האגרוף שלו כראש גדול של כל אדם:
+<b>חישב עליו לתשמיש.</b> חלון שחררוהו מים או שרצים, שחשב להשתמש בו ולהניח שם חפציו:
+<b>למאור.</b> להכניס אורה:
+<b>הסריגות.</b> מחיצה כמין סבכה מסורגת שעושים בחלונות של אוצרות:
+<b>והרפפות.</b> מחיצה מסורגת שעושים בחלונות של בתי הקיץ שיושבים שם להתקרר:
+<b>מצטרפות כמלוא מקדח.</b> אויר שבין הסריגות, אע״פ שאין במקום אחד כמלוא מקדח מצטרפין בין כולם לכמלוא מקדח:
+<b>להביא את הטומאה ולהוציא את הטומאה.</b>  לאו אפלוגתא דבית שמאי ובית הלל קאי, אלא אשיעורים דרישא קאי. והכי קאמר, מלוא מקדח ומלוא אגרוף ופותח טפח דאמרן, כל השיעורין הללו בין להביא את הטומאה לבית בין להוציא את הטומאה מן הבית. ור׳ שמעון פליג, וסבר בין להביא בין להוציא כולן שיעורן בפותח טפח, ולית ליה לר׳ שמעון שיעור של מלוא מקדח ומלוא אגרוף כלל. ואין הלכה כר׳ שמעון:  
+
+Mishnah 2
+
+<b>חלון העשוי לאויר.</b> להכניס בו אויר העולם, והיינו חלון העשוי למאור. ומשום דבעי למתני בנה בית חוצה לה, הדר תנייה:
+<b>בנה בית חוצה לה.</b> כנגד החלון, ונתבטל אויר של חלון:
+<b>שיעורה בפותח טפח.</b> כחלון העשוי לתשמיש:
+<b>נתז את התקרה באמצע החלון.</b> שנמצא החלון חציו למעלה מן התקרה וחציו למטה:
+<b>החלון התחתון בפותח טפח.</b> כדין חלון העשוי לתשמיש, דהא אין כאן אויר:
+<b>והעליון מלוא מקדח.</b> דלמעלה מן התקרה הוא לאויר:
+
+Mishnah 3
+
+<b>החור שבדלת.</b> באמצע הדלת, דאינו עשוי לאויר:
+<b>שייר בו החרש.</b> האומן שתיקן את הדלת:
+<b>מלמטן.</b> כגון ששייר סמוך לאסקופה:
+<b>או מלמעלן.</b> סמוך למשקוף:
+<b>הגיפה.</b> סגרה:
+<b>ולא מירקה.</b> לא גמרה:
+<b>או שפתחתו הרוח.</b> כלומר, או שמירק את הסגירה אלא שבאתה הרוח ופתחתו:
+<b>שיעורו מלוא אגרוף.</b> דכיון דנפתח ממילא הוי כחררוהו מים או שרצים. ובהך סיפא לא פליג רבי טרפון, משום דחור שבאמצע עשה החרש במתכוין, ולא מפני שצריך לחור אלא קצרים היו הדפין שנעשה מהן הדלת ועלתה בדעתו להניח הנקב באמצע יותר מלהניח למטה או למעלה, ודמי לעשה במתכוין, אבל כשהניחו מלמטה או מלמעלה אין זה כעושה בידים, אלא מחמת שהנסרים קצרים ולא נתמלא הנקב:
+
+Mishnah 4
+
+<b>העושה מקום.</b> שנקב נקב מפולש בכותל להניח שם קנה של אורגים:
+<b>ולאספתי.</b> חרב בלשון יון קורין אספתי. ויש לאורגים כלי כתבנית חרב:
+<b>שיעורו בכל שהוא.</b> להביא את הטומאה לצד האחר:
+<b>לזון את עיניו.</b> להסתכל משם לרשות הרבים או לחצר:
+<b>ולתשמיש.</b> להצניע שם חפיציו:
+
+Mishnah 5
+
+<b>אלו ממעטים את הטפח.</b> חלון ששיעורו בפותח טפח והיה אחד מכל הני דחשיב הכא מונח בו וממעט את האויר מטפח, חוצץ, שאין הטומאה עוברת לצד אחר:
+<b>על ידי רובע עצמות.</b> אם יש בבית רובע עצמות דמטמא באוהל, ופחות מכזית מבשר המת מונח בחלון, ממעט. ודוקא פחות מכזית, דאילו כזית, הוא עצמו מטמא באוהל. ודוקא על ידי רובע עצמות, אבל אי איכא בבית כזית בשר מן המת, אין פחות מכזית זה ממעט, דאדרבה בשר מצטרף עם בשר. והיינו טעמא נמי דדוקא בשר ממעט ע״י עצמות ולא עצמות ע״י עצמות, דעצמות אעצמות מצטרפי:
+<b>פחות מעצם כשעורה.</b> אבל עצם כשעורה לא ממעט, משום דמטמא במגע ובמשא:
+<b>פחות מכזית מן המת.</b> השתא הדר תנייה אע״ג דתנא ליה רישא לאשמועינן דממעט על ידי כל המטמאין באוהל, כגון רביעית דם ומלא תרווד רקב וכל אותן השנויין בפרק ב׳: 
+<b>פחות מכזית מן הנבלה וכו׳.</b> כל הני דחשיב מכאן ואילך, ממעטי בין ע״י עצמות בין ע״י בשר:
+<b>ופחות מכביצה אוכלים.</b> שאין אוכל פחות מכביצה מטמא אחרים ולא מקבל טומאה מן התורה, הלכך ממעט וחוצץ בפני הטומאה:
+<b>והתבואה.</b> שהשרישה רחוק מן הכותל ונתפשטו ענפיה וסגרו את החלון, דמחובר לקרקע היא:
+<b>וככיי שיש בהן ממש.</b> קורי עכביש נקראים ככיי. ואני שמעתי כמין קורי עכביש נמצא בתוך הקנה. ופעמים שהוא דק מאד והוא ככיי שאין בו ממש, ופעמים שהוא כעין אריגת בגד והוא ככיי שיש בו ממש:
+<b>ונבלת עוף טהור שלא חישב עליה.</b> שנבלת עוף טהור אינה מטמאה עד שיחשב עליה לאכילה, ואז מטמאה טומאת אוכלים בכביצה ואינה צריכה הכשר:
+<b>נבלת עוף טמא שחשב עליה ולא הכשירה.</b> דנבלת עוף טמא צריכה מחשבה וצריכה הכשר, כלומר שיבוא עליה מים או אחד משבעה משקין, ואם חסר מחשבה או הכשר, טהורה, וממעטת וחוצצת בפני הטומא׳:
+
+Mishnah 6
+
+<b>ולא תבואה שבחלון.</b> שהשרישה בחלון ממש. משום דדעתו לפנותה שהיא מקלקלת את הכותל, וכל דבר שדעתו לפנותו אינו ממעט בחלון. ולעיל איירי שהשרישה רחוק מן הכותל דהשתא אין דעתו לפנותה:
+<b>השתי והערב המנוגעים.</b> דשתי וערב מיטמא בנגעים, ודבר טמא אינו ממעט:
+<b>ולא לבינה מבית הפרס.</b> הלבינה העשויה מעפר בית הפרס. ר״מ סבר שהיא טמאה כמו שעפר בית הפרס טמא, הלכך אינה ממעטת בחלון. ורבנן סברי, לא טמאו אלא גוש כבריתו הבא מבית הפרס, ולא העפר אפילו לאחר שגבלו. והלכה כחכמים. ושיעור הגוש, כפיקה גדולה של סקאים שהוא כחותם המרצופין:
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>הזיז שפניו למטה.</b> כמין לוח יוצא מן הכותל לחוץ וראשו כפוף למטה לארץ לצד הפתח, הלכך מצטרף אהלו עם הפתח ומביא את הטומאה בכל שהוא וחשיב כאילו יש בו פותח טפח, ואם טומאה תחתיו הבית טמא, שרואין ראשו הכפוף למטה כאילו הגיע לארץ, ומביא טומאה שתחתיו לצד הבית:
+<b>וגיזרה.</b> שפניה למעלה. ראשה כפוף למעלה ואין אוהל שלה מצטרף עם הפתח, הלכך בעיה פותח טפח:
+<b>וגבלית.</b> מפרש בתוספתא כלי שמניקה מכאן ומכאן ומשייר מן האמצע:
+<b>שנים עשר טפחים.</b> דשיעור כל נדבך ארבעה טפחים. ונדבך הוא שורה של בנין אבנים:
+<b>והעטרות.</b> אבנים סדורות בעיגול בולטות מן הקיר למעלה מן הפתח כעין כיפה לנוי, והיינו עטרה:
+<b>והפתוחים.</b> שעושים מאבן על הפתח או על החלון לנוי, ופעמים שבולטים מן החלון ומן הפתח טפח או יותר:
+
+Mishnah 2
+
+<b>זיז שעל גבי הפתח וכו׳</b> הכא מיירי שנסתם הפתח, ומשום הכי בעינן שיהא בזיז פותח טפח. והכי משמע בתוספתא:
+<b>ושעל גבי החלון רום אצבעיים.</b> כלומר בין חלון ששיעורו רום אצבעיים כגון שיירי המאור, בין חלון ששיעורו מלוא מקדח כגון העושה מאור בתחלה, זיז שעל גבי שניהם בכל שהוא:
+<b>ורבי יוסי אומר מלואו.</b> חלון ששיעורו רום אצבעיים, זיז שלו שיעורו באצבעיים. וחלון ששיעורו מלוא מקדח זיז שלו נמי משערינן במלוא מקדח. ואין הלכה כר׳ יוסי:  
+
+Mishnah 3
+
+<b>אפילו גבוה מאה אמה.</b> אע״ג דזיז שיעור גובהו מן הפתח שנים עשר טפחים, בקנה החמירו משום דמיטלטל. ורבי יוחנן בן נורי סבר דאין להחמיר בקנה יותר מן הזיז, ולמעלה משנים עשר טפחים שיעורו בפותח טפח. והלכה כרבי יוחנן בן נורי:
+
+Mishnah 4
+
+<b>זיז.</b> שהוא רחב טפח וסובב את כל כותלי הבית מבחוץ, וכנגד הפתח אוכל שלש אצבעות ועל שאר הפתח אין זיז. שאם היה אוכל כנגד הפתח טפח היה הבית טמא לדברי הכל:
+<b>כלים שתחתיו טמאים.</b> בהא לא פליג רבי יהושע כדפליג בסיפא, לפי שדרך טומאה לצאת:
+<b>רבי אליעזר מטמא את הבית.</b> כיון דזיז חמור שמטמא בכל שהוא, מביא את הטומאה לבית בשלש אצבעות:
+<b>וכן בחצר שהיא מוקפת אכסדרה.</b> והאכסדרה אוכלת בפתח שלש אצבעות, טומאה בבית, כלים שבאכסדרה טמאים. טומאה באכסדרה, ר׳ אליעזר מטמא הבית, ורבי יהושע מטהר. והלכה כר׳ יהושע:
+
+Mishnah 5
+
+<b>שני זיזין זה על גבי זה.</b> ומכוונים זה כנגד זה:
+<b>יש בהן פותח טפח.</b> שכל אחד מן הזיזים רחבו טפח על טפח:
+<b>וביניהן פותח טפח.</b> התחתון גבוה מן הארץ טפח והעליון גבוה מן התחתון טפח:
+<b>וטומאה תחתיהן.</b> תחת התחתון. כל מה שתחתיו טמא ומה שעל גביו טהור, דחוצץ בפני הטומאה:
+<b>ביניהן.</b> אם טומאה בין תחתון לעליון כל מה שביניהן טמא, אבל מה שתחת התחתון ושעל העליון, טהור, דחוצצים:
+<b>על גביהן.</b> על גבי העליון. כנגד הטומאה עד הרקיע, טמא, וכל השאר טהור:
+<b>היה העליון עודף על התחתון וכו׳ תחתיהן וביניהן טמא.</b> דבין שהטומאה תחת התחתון בין שהטומאה ביניהן, אותו העודף שהעליון יתר על התחתון טפח מערב את הטומאה בכל מקום. אבל מה שעל העליון טהור, דחוצץ:
+<b>על גביהן.</b> על גבי העליון:
+<b>היה העליון עודף על התחתון וכו׳ טומאה תחתיהן.</b> תחת התחתון:
+<b>תחתיהן וביניהן טמא.</b> דאותו עודף מערב את הטומאה ביניהן ומביא את הטומאה למה שתחתיו:
+<b>ביניהן.</b> אם הטומאה ביניהן או למטה בארץ תחת המותר, דהיינו כנגד העודף ולא תחת התחתון:
+<b>רבי אליעזר אומר תחתיהן וביניהן טמא.</b> דאע״ג דליכא טפח בעודף מביא את הטומאה לתחת התחתון, הואיל ועודף עליו:
+<b>ביניהן ותחת המותר טמא.</b> מה שבין שני הזיזין ומה שתחתיהן בארץ כנגד המותר, טמא:
+<b>ותחתיהן טהור.</b> מה שתחת התחתון. דכיון דאין במותר טפח אין הטומאה באה תחת התחתון. והלכה כר׳ יהושע:
+
+Mishnah 6
+
+<b>ואין ביניהם פותח טפח.</b> שאין התחתון גבוה מן הארץ טפח ואין העליון גבוה מן התחתון טפח:
+<b>ביניהן ותחתיהן טמא.</b> דאין התחתון חוצץ, כיון דאין תחתיו פותח טפח ולא על גביו פותח טפח, והעליון מביא את הטומאה לכל מה שתחתיו ותחת התחתון, וחוצץ למה שעל גביו, כיון דעליון גבוה מן הארץ טפח:
+<b>כנגדו עד הרקיע טמא.</b> ומה שתחתיו טהור. דאע״ג דאין גבוה מחבירו טפח, הרי גבוה מן הארץ טפח וחוצץ:
+
+Mishnah 7
+
+<b>אין בהן פותח טפח.</b> שהזיזין אין ברחבן טפח, הלכך בין שהטומאה למטה בין שהטומאה למעלה לא חייצי כלל:
+<b>וכן שתי יריעות שהן גבוהות מן הארץ בפותח טפח.</b> וגבוהות זו מזו טפח, דינן כשני זיזין:
+
+Chapter 15
+
+
+
+Mishnah 1
+
+<b>סגוס עבה.</b> הך מתניתין פירשנוה לעיל בפרק הבית שנסדק [משנה ג׳]. ואיידי דבעי למתני טבליות, הדר תניא הכא:
+<b>ואם היו של שיש.</b> אפילו עליונה גבוהה מן הארץ טפח לא חשיבי אוהל להביא את הטומאה, כיון דהתחתונה ממעטת את האויר לפי שהן נחשבות כארץ. אבל טבלאות של עץ אינן חשובות כקרקע בזמן שהעליונה גבוהה מן הארץ טפח, אע״פ שהתחתונה ממעטת את האויר, העליונה מביאה את הטומאה:  
+
+Mishnah 2
+
+<b>טבליות של עץ.</b> שהן סמוכות זו אצל זו וכל אחת מהן גבוהה מן הארץ טפח ונוגעות בקרנותיהן כל אחת בחברתה שאצלה, ודרך קרני הטבלאות שאין ברחבן טפח, הלכך כלים שתחת הראשונה שהטומאה תחתיה, טמאים, ושתחת השניה טהורים:
+<b>הנוגע בשניה טמא טומאת שבעה.</b> ואף על גב דתנן בפרק קמא כלים הנוגעים במת וכלים בכלים טמאים טומאת שבעה, השלישי בין אדם בין כלים טמאים טומאת ערב, הא תנן התם אין האוהל מתחשב, הלכך טבלא שהטומאה תחתיה אינה מן המנין:
+<b>עד שיהא בו ריבוע בפותח טפח.</b> כמין תיבה פרוצה שיש לה ארבע דפנות היו עושים לשלחן שהשלחן יושב עליה, ואותה תיבה פרוצה קרוי ריבוע. ופעמים שהשלחן בולט ויוצא חוץ מאותו ריבוע טפח או פחות או יותר, והשתא קאמר דצריך שיהא השלחן בולט חוץ מאותו ריבוע בפותח טפח, דמה שבתוך הריבוע אינו מצטרף. ואם טומאה נמי בתוך הריבוע מבפנים, הריבוע חוצץ ומונע הטומאה מלעבור לחוץ:  
+
+Mishnah 3
+
+<b>חביות.</b> שורות הרבה של חביות, זו אחר זו וזו על זו:
+<b>שהן יושבות על שוליהן.</b> ופיהן למעלה:
+<b>או מוטות על צדיהן.</b> ופיהן מן הצד:
+<b>באויר.</b> בגינה או בחצר:
+<b>בפותח טפח.</b> ברוחב טפח נוגעות זו בזו:
+<b>טומאה בוקעת ועולה.</b> לצדדין קתני לה. דמוטות על צדיהן אפילו כנגד הטומאה אין טמא אלא מה שתחתיהן ועל גביהן, אבל מה שבתוכן טהור, כיון דאין כלי חרס מיטמא מגבו על מה שבתוכו מציל, ומה שאינו כנגד הטומאה אפילו שתחתיהן ועל גביהן טהור. וביושבות על שוליהן אפילו על מה שבתוכו אין מצילות, כיון שאין הפסק מאויר תוכו לאויר שחוצה לו, וחבית עצמה נטמאה ונטמאו כל כלים שבתוכה ואפילו שלא כנגד הטומאה, כדאמרינן טעמא בסוף פרק כוורת:
+<b>במה דברים אמורים בטהורות.</b> דכיון דטהורות הן דמו לטבלאות של שיש שהתחתונות סותמות את חלל טפח וטומאה בוקעת ועולה:
+<b>אבל אם היו טמאות.</b> אפילו אין גבוהות מן הארץ, העליונות שגבוהות מן הארץ טפח מביאות את הטומאה, שאין התחתונות סותמות כיון דטמאות, מידי דהוה אקפולין זו על זו וטבלאות זו על זו: 
+<b>או גבוהות מן הארץ פותח טפח.</b> מביאות את הטומאה, ואפילו טהורות, כיון דנוגעות זו בזו ברוחב טפח נחשבות כולן כאוהל אחד:
+
+Mishnah 4
+
+<b>שחצצו.</b> שעשה בו מחיצה:
+<b>מן הצדדין.</b> שהיריעות והנסרים נתונות כנגד הכתלים של הבית:
+<b>או מן הקורות.</b> שנתונות תחת תקרת הבית:
+<b>כלים שבחצץ טהורים.</b> דיריעות ונסרים חוצצים, ונחשבים ככלים שעל הגג וככלים שחוץ לכותל:
+<b>כלים שבבית טמאים.</b> דאין חציצה לטומאה, מידי דהוה אכלי חרס המוקף צמיד פתיל, דאם טומאה בבית מציל על מה שבתוכו, ואם טומאה בתוכו אין צמיד פתיל לטומאה:
+<b>כלים שבחצץ.</b> הכלי שעם הטומאה בתוך המחיצה:
+<b>אם יש שם פותח טפח.</b> שיש שם חלל רחב טפח:
+<b>ואם לאו טהורים.</b> הכלים שבחצץ. אבל בית מיהא טמא:
+
+Mishnah 5
+
+<b>חצצו מארצו.</b> שכיסה קרקעית הבית בנסרים או יריעות:
+<b>טומאה בחצץ.</b> אפילו יש בו טפח על טפח ברום טפח:
+<b>כלים שבבית טמאים.</b> כביב שהוא קמור תחת הבית, דתנן לעיל בפרק ג׳, יש בו פותח טפח ואין ביציאתו פותח טפח, טומאה בתוכו הבית טמא, טומאה בבית מה שבתוכו טהור:
+<b>שארצו של בית כמוהו.</b> כשאין בו פותח טפח:
+
+Mishnah 6
+
+<b>טומאה בפנים.</b> במקום התבן:
+<b>שכנגד היציאה.</b> מקום פנוי יש כרוחב אמה מן הפתח עד כותל שכנגדו שנכנסים ויוצאים דרך שם להוציא התבן ולהכניס. וכלים שבאותו מקום הפנוי טמאים, מידי דהוה אטומאה בחצץ דכלים שבבית טמאים:
+<b>טומאה בחוץ.</b> היינו במקום הפנוי מן הפתח עד כותל שכנגדו:
+<b>כלים שבפנים.</b> במקום התבן:
+<b>אם יש במקומן טפח על טפח ברום טפח טהורים ואם לאו טמאים.</b> דבחצץ נמי אם טומאה בבית כלים שבחצץ שאין במקומן טפח טמאים:
+<b>ואם יש בין התבן ולקורות פותח טפח.</b> לא נתבטל התבן ההוא ליחשב כחצץ והרי הוא כשאר חפצים שבבית, ואין מציל על מה שבתוכו בין יש במקומו טפח בין אין במקומו טפח:
+
+Mishnah 7
+
+<b>וכן כרי של תבואה.</b> שביטלו:
+<b>אפילו טומאה בצד הכלים.</b> שהיתה הטומאה בתוך הגל, וכלים שם סמוכים לטומאה בתוך הגל אבל אינן נוגעים בטומאה:
+<b>טומאה בוקעת ועולה.</b> ומה שבצדה טהור. ואם יש במקום הטומאה טפח על טפח ברום טפח, הרי הוא כקבר סתום ומטמא כל סביביו:
+
+Mishnah 8
+
+<b>חצר הקבר.</b> חצר המוקפת מארבע רוחותיה ארבע מערות של קברות:
+<b>טהור עד שיהא בה ארבע אמות.</b> כל זמן שיש בה ארבע אמות טהור העומד בה. אבל פחותה מארבע אמות, טמא העומד בה. ואם אין שם אלא שלש מערות משלש רוחות ורוח רביעית של חצר פתוחה לאויר העולם, אפילו אינו מרוחק מפתח המערה אלא כל שהוא, טהור, ובלבד שלא יגע למשקוף של פתח המערה. והני מילי, חצר הקבר דמסיימא מחיצתה, אבל מת בעלמא תופס ארבע אמות לטומאה:
+<b>גולל לקבר.</b> כיסוי על פתח הקבר:
+<b>אלא כנגד הפתח.</b> של הקבר. והנוגע בקצה המונח חוץ לקבר, טהור:
+<b>עשה ראשה גולל לקבר.</b> והרי היא עומדת על הקבר כמו אילן. הנוגע ממנה בארבע טפחים סמוך לקבר, טמא משום גולל, ומארבע ולמעלה טהור:
+<b>בזמן שהוא עתיד לגוד.</b> לקוץ. ואע״פ שלא קצץ עדיין. לגוד, כמו גודו אילנא (דניאל ד׳):
+<b>כולה חיבור.</b> כל זמן שלא קצץ, ואע״פ שעתיד לקוץ. ואין הלכה כרבי יהודה:
+
+Mishnah 9
+
+<b>הנוגע בה.</b> כל זמן שהיא גולל:
+<b>טמא טומאת שבעה.</b> דכתיב (במדבר י״ט:ט״ז) וכל אשר יגע על פני השדה, לרבות גולל ודופק:
+<b>והחבית והמשקין טהורים.</b> דכלי חרס המוקף צמיד פתיל טהור מליטמא באוהל המת, שנאמר (שם) וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא, הא יש צמיד פתיל עליו טהור, ובכלי חרס הכתוב מדבר שאינו מקבל טומאה מגבו:
+<b>רבי מאיר אומר וכו׳</b> ואין הלכה כרבי מאיר, אלא אע״פ שאין לך דבר שיש בו רוח חיים ומטמא, חוץ מאדם, מכל מקום מטמאים הן משום גולל כל זמן שהן גולל לקבר:  
+
+Mishnah 10
+
+<b>המאהיל על המת ונוגע בכלים.</b> הכלים טמאין טומאת שבעה מטעם חיבורים, כגון דבשעה שנגע במת או מאהיל עליו, נוגע כמו כן בכלים:
+<b>ואם יש בידיו פותח טפח טמאים.</b> כיון דידיו מאהילות על המת ועל הכלים, מביאות את הטומאה:
+<b>שני בתים.</b> ופתחיהן מכוונים זה כנגד זה:
+<b>מביא את הטומאה.</b> ונשארו שני הבתים טמאים. דאוהל של ידיו מצרף את הטומאה כאילו שני החצאים מונחים בזה ובזה:
+<b>ואם לאו.</b> דאין בידיו פותח טפח, גברא מיהא טמא הוי כדתנן לקמן ועל עצמן בכל שהן, אבל שני הבתים טהורים:
+
+Chapter 16
+
+
+
+Mishnah 1
+
+<b>כל המיטלטלין מביאין את הטומאה.</b> משום אוהל. שאם האהיל ראשו אחד על המת וראשו אחד על הכלים, מביא להם הטומאה:
+<b>כעובי המרדע.</b> אפילו אין בו רוחב טפח אלא שיש בהיקפו טפח. דחוט של טפח מקיפו, דגזרו על הקיפו משום עביו:
+<b>אקפח את בני.</b> אקברם. קיפוח לשון כריתה וחיתוך. ושבועה היא, אקפח את בני אם אין דבר זה אמת שהלכה זו מקופחת קטועה ומחותכת, דהא פותח טפח בעינן:
+<b>ששמע השומע.</b> כשנשאלה שאלה על ידי מעשה בבית המדרש ושמע שטמאוהו ולא ידע משום מה טמאוהו. הם טמאו את המרדע משום כלים המאהילים על המת, שהכלי עצמו המאהיל על המת טמא בכל שהוא, דלא בעינן פותח טפח אלא להביא את הטומאה תחת ראשו השני, וטמאו את האיכר או מטעם חיבורים או משום דהוה ליה כלים שנגעו במת ואדם בכלים וטמא טומאת שבעה. והשומע טעה לומר דטמאוהו מטעם שהמרדע מביא עליו טומאה מדין אוהל:
+<b>שיהו דברי חכמים מקוימים.</b> שאומרים דמרדע מביא טומאה. 
+<b>על האדם הנושאן.</b> זימנין דאדם הנושאן אין עליו כי אם טומאת ערב, שבגדו מפסיק בין כתיפו למרדע והוי ליה דיקרב בדיקרב לדיקרב, והרואה שמטמאים אותו טומאת ערב יטעה לומר משום אוהל טמאוהו לפי שיש בהקיפו טפח, ואתי למימר דטומאת אוהל אין בה כי אם טומאת ערב. הלכך גזרו עליו בעובי המרדע לטמא טומאת שבעה מדבריהם משום אוהל:
+<b>ועל עצמן בכל שהן.</b> דכלי המאהיל על המת טמא אפילו כל שהוא:
+<b>ועל שאר אדם וכלים.</b> שתחת המרדע. 
+<b>בפותח טפח.</b> כיון דאין להם טומאה כלל אין שייך לגזור על הקיפו משום עוביו:
+
+Mishnah 2
+
+<b>כוש.</b> פלך שהנשים טוות בו. ואע״ג דפשוטי כלי עץ הוא מקבל טומאה, משום צנורת של מתכת הקבועה בו:
+<b>אע״פ שאינן מכוונין.</b> שאין שני חצאי זיתים מכוונים זה כנגד זה:
+<b>טמא.</b> הכוש. דמביא הטומאה על עצמו בכל שהוא:
+<b>הקדר.</b> מוכר הקדירות:
+<b>והסל.</b> המוט שנושא בו את הקדירות. ובמסכת כלים קורהו איסל, דתנן התם [פרק י״ז משנה ט״ז] האיסל שיש בו בית קיבול מעות:
+<b>ואם יש בסל פותח טפח.</b> מביא טומאה על הקדירות שתחתיו לצד השני שתלויות בו:
+<b>התלוליות.</b> לשון תל:
+<b>הקרובות בין לעיר.</b> הסמוכה לבית הקברות:
+<b>בין לדרך.</b> הסמוך לבית הקברות:
+<b>אחד חדשות ואחד ישנות טמאות.</b> מפני שהנשים קוברות שם נפליהן, דעד חמשים אמה אזלא אשה לחודה וקוברת שם הנפל שלה. אבל רחוקות לא אזלא לחודה לקבור בתל, והואיל וצריכה לאיש שילך עמה, הולכת לבית הקברות ואינה קוברת בתל. והא דמטמאינן בישנות ואפילו רחוקות, דחיישינן שמא קרובות היו מתחלתן וחרבה העיר ונשתכח הדבר:
+<b>ר׳ יהודה אומר כו׳</b> והלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>המוצא מת בתחלה.</b> שלא היה ידוע שהיה שם קבר. והכי אמרינן בגמרא בנזיר [דף ס״ד] המוצא, ולא שהיה מצוי. מת, פרט להרוג, דהרוג אין לו תבוסה ואין לו שכונת קברות, והכי גמירי לה. 
+<b>מושכב.</b> ולא שהיה יושב:
+<b>כדרכו.</b> ולא שהיה ראשו מונח בין ירכותיו. דכל הני חיישינן להו שמא נכרים הן, שאין דרכן של ישראל לקבור מתים כך:
+<b>נוטלו ואת תפוסתו.</b> מותר לפנותו משם ולקברו במקום אחר. וצריך שיטול מן העפר של הקבר עמו, כדי תפיסה, שהוא כל העפר תיחוח שתחתיו, וחופר בקרקע בתולה שלש אצבעות. דכתיב (בראשית מ״ז:ל׳) ונשאתני ממצרים וקברתני בקבורתם, שלא היה צריך לומר ממצרים, אלא הכי קאמר, מעפר של מצרים טול עמי. ורמב״ם גריס תבוסתו, העפר המעורב מדם וליחה של המת. לשון מתבוססת בדמיך (יחזקאל ט״ז):
+<b>מצא שלשה.</b> אם יש בין זה לזה מארבע אמות ועד שמונה. כלומר מקבר ראשון עד שלישי אין פחות מארבע אמות ולא יותר על שמונה:
+<b>הרי זה שכונת קברות.</b> וניכר שלשם קבורה נתנום שם, ואסור לפנותם, דקנו מקומם. ואפילו מת אחד אם ניכר שלשם קבורה נתנוהו שם אסור לפנותו. אלא שבאחד או בשנים אנו תולים שלא נקברו שם אלא לפי שעה והיה דעתם לפנותם, אבל בשלשה מוכח שזה מקום מיוחד לקברות. ואורך המערה דרכה להיות שש ורחבה ארבע ואלכסונה עודף שתי אמות דהיינו שמונה, ומשום הכי תנן מארבעה ועד שמונה:
+<b>כמלוא מטה וקובריה.</b> לא גרסינן לה הכא:
+<b>בודק ממנו ולהלן עשרים אמה.</b> שהמערה ארבע אמות רוחב על שש אורך, והחצר שהמערות פתוחות לו מכאן ומכאן, שש על שש, דהכי סבירא להו לרבנן בבבא בתרא פרק המוכר פירות (בבא בתרא דף ק״א), נמצא אורך שתי מערות וחצר שביניהן שמונה עשר אמות, ולפי שפעמים חופרים מערה אחת באלכסונה, ואלכסון של מערה עודף על ריבועה שני אמות, נמצאו עשרים אמה, שמונה דמערה ראשונה באלכסונה ושש דחצר שבין שתי המערות ושש דמערה שניה, דחד אלכסון אמרינן תרי אלכסוני לא אמרינן, והיינו דקתני עשרים. ועוד צריך לבדוק מלמעלה ומלמטה עשרים אמה, דהיינו ארבעים אמה, דשמא זו היא מערה שבמזרח החצר ויש עדיין אחרת כנגדה במערב החצר, אי נמי זו היא שבמערב החצר ויש עדיין אחרת במזרח החצר:
+<b>מצא מת אחד בסוף עשרים בודק הימנו ולהלן עשרים אמה.</b> דמי יימר דמבית הקברות זה הויא ההיא מערה, שמא קבר אחר הוא וחצר אחרת של אדם אחר, וצריך לעשות גם לשם כל בדיקות דלעיל, דכמו שיש שם קבר כמו כן יש אחרים:
+<b>שרגלים לדבר.</b> אחרי שנמצא כבר בשדה זו שכונת קברות: 
+<b>שאילו מתחלה מצאו.</b> לקבר זה קודם שמצא השלשה הראשונים, היה נוטלו ואת תפוסתו, כדתנן ברישא המוצא מת בתחלה כו׳ נוטלו ואת תפוסתו:
+
+Mishnah 4
+
+<b>הבודק.</b> הא דתנן ובודק הימנו ולהלן עשרים אמה, אין צריך לחפור את כולן, אלא חופר אמה על אמה ומניח אמה שאינו חופר, ועושה כן עד שמגיע לסוף עשרים. ואותה אמה שהוא חופר צריך לחפור עד שמגיע לסלע, או לבתולה, שהיא קרקע שלא נחפרה מעולם:
+<b>המוציא את העפר ממקום הטומאה.</b> מאותם האמות שהוא חופר:
+<b>אוכל בדמעו.</b> אם כהן הוא אוכל בתרומתו. לשון מלאתך ודמעך לא תאחר (שמות כ״ב:כ״ח). ואע״ג דאין כהנים רשאין לבדוק שהרי הן מוזהרין על הטומאה, מכל מקום אי אתרמי כהן ובדק אינו אסור לאכול בתרומה היכא דלא אתחזק שם טומאה: 
+<b>המפקח את הגל.</b> של אבנים שנפל על האדם ומת, אם כהן הוא אינו אוכל בדמעו. דכיון דהוחזקה שם טומאה חיישינן דלמא האהיל, ואפילו ספק חי ספק מת חיישינן:
+
+Mishnah 5
+
+<b>היה בודק.</b> להשלים עשרים אמה:
+<b>לנחל.</b> נהר:
+<b>לשלולית.</b> אמת המים שמחלקת שלל לאגפיה שאמות אחרות של מים שותות ממנה:
+<b>או לדרך הרבים.</b> שאין קוברים בה את המת:
+<b>מפסיק.</b> ואינו בודק עוד להשלים עשרים אמה:
+<b>והכל טהור.</b> ואין להם תפוסה. אלא מלקט העצמות בלבד ואין צריך ליטול יותר:
+<b>רבי שמעון אומר כו׳</b> ואין הלכה כר״ש:
+
+Chapter 17
+
+
+
+Mishnah 1
+
+<b>החורש.</b> בית הפרס. מקום שהטומאה פרושה ומתפשטת שם. ורבותי פירשו, פרס לשון דבר פרוס ושבור, שעצמות של מת נפרסו שם. ומפי אחרים שמעתי, על שם שפרסות בני אדם נמנעים ללכת שם מפני הטומאה:
+<b>מלוא מענה.</b> של המחרישה. ממקום הקבר שהתחיל לחרוש בו עד מאה אמה באורך השדה על מאה ברוחב, חיישינן שמא הוליכה המחרישה ממנו עצם כשעורה. ואם היה חורש והולך חוץ למאה אמה, ממאה אמה ולחוץ טהור, שאין המחרישה מולכת עצמות הקבר אלא עד מאה אמה:
+<b>בית ארבעת סאין.</b> מאה אמה אורך על מאה אמה רוחב הוא מקום זריעת ארבע סאין. שהרי חצר המשכן שהיה מאה על חמשים הוא בית סאתים, כדאמרינן בעירובין [כ״ג], נמצא מאה על מאה בית ארבע סאין:
+<b>רבי יוסי אומר בית חמש, סאין.</b> ואין הלכה כרבי יוסי:
+<b>ובמורד.</b> כלומר, שיעור זה שאמרנו לתנא קמא ולרבי יוסי למר כדאית ליה ולמר כדאית ליה, הני מילי כשמוליך המחרישה במורד, דמגלגלתו למרחוק, והוא הדין כשהקרקע שוה במישור. אבל במעלה, כשחורש ועולה, לדברי תנא קמא נותן רובע קב כרשינין על בורך המחרישה, הוא עץ חלול כפוף עשוי כעין ברך שהמחרישה תקועה בו, ועושה בשוליו נקב קטן כשיעור שיצא ממנו גרעין אחד מגרעיני הכרשינים, ומוליך המחרישה והגרעינים נופלים מעט מעט, ובמקום שכלו הכרשינים שאין נופל מהם הרבה ביחד אלא שלשה גרעינים זה בצד זה שם כלה בית הפרס:
+<b>רבי יוסי אומר במורד ולא במעלה.</b> לא אמרו דין בית הפרס אלא במורד, אבל כשהמחרישה עולה בגובה אין שם בית הפרס כלל, שמיד המחרישה ננערת ואם יש שם עצם נופל. ואין הלכה כר׳ יוסי:  
+
+Mishnah 2
+
+<b>והטיח בסלע.</b> הכה המחרישה בסלע ומתוך כך ננערה המחרישה:
+<b>או שניער את המחרישה.</b> מן העפר שעליה. והא קא משמע לן דלא חיישינן שמא לא ניער יפה:
+<b>עד שם הוא עושה בית הפרס.</b> ולא יותר, ואפילו תוך שש אמות או חמש:
+<b>בית פרס עושה בית פרס.</b> המתחיל לחרוש בסוף בית הפרס או באמצע. מונה מאה אמה ממקום שהתחיל לחרוש, והוא נעשה בית הפרס כאילו חרש ממקום הקבר:
+<b>חרש חצי מענה.</b> חמישים אמה ממקום הקבר, וחזר אחר כך וחרש משם עוד חמשים אמה אחרות, כל המאה נעשו בית פרס. והלכה כרבי יהושע:
+
+Mishnah 3
+
+<b>מלטימיא.</b> כמו מלא טמיא. חפירה מלאה מתים זה על גבי זה. טמיא בלשון ארמי עצמות של מתים:
+<b>ומצבירת העצמות.</b> ממקום שהעצמות צבורים שם. דזה דבר שאינו מצוי שיהיה אדם חורש על חפירה שהיא מלאה מתים ועל צבירת עצמות גלויים, ולא גזרו אלא בקבר שנחרש שהוא דבר המצוי:
+<b>ומשדה שאבד בה קבר.</b> דהוי ליה ספק ספיקא, שמא לא חרש במקום הקבר, ואם תימצי לומר חרש שמא לא הוליך ממנה עצם:
+<b>או שנמצא בה קבר.</b> שחרש ואח״כ נמצא. דבית הפרס דרבנן, ולא קנסו ליה כיון דלא ידע:
+<b>החורש את שאינו שלו.</b> לא קנסו רבנן למהוי ארעא דחבריה בית הפרס. וכן נכרי לא שייך ביה קנס:
+<b>שאין בית הפרס לכותיים.</b> כלומר, שהרי אך על הכותיים לא קנסו, כל שכן שלא קנסו על הנכרי:  
+
+Mishnah 4
+
+<b>על גבי טהורה.</b> ששדה בית הפרס למעלה וטהורה למטה:
+<b>אפילו אדומה.</b> שהיתה עפרה של טהורה אדומה:
+<b>והלבינוה.</b> מחמת עפר בית הפרס שהיה לבן:
+<b>אין עושין אותה בית הפרס.</b> שלא גזרו טומאה אלא על גוש כברייתו, ולא גזרו על העפר הנשטף עם המים:
+
+Mishnah 5
+
+<b>עליה טהורה.</b> ממה נפשך, אם הקבר בתוך הבית, הבית טמא והעליה טהורה. ואם הקבר תחת אסקופת פתח הבית, טומאה נכנסת לבית ועליה טהורה. אבל כשאין פתח העליה מכוון כנגד פתח הבית, חיישינן דלמא קאי קבר תחת הכותל מכוון כנגד פתחה של עליה, ובוקעת הטומאה עד שמגעת לפתחה של עליה, ונכנסת לעליה דרך הפתח:
+<b>ועפר חוצה לארץ.</b> כלומר או עפר חו״ל. דארץ העמים ובית הפרס תרוייהו מטמו במגע ובמשא:
+<b>שבא בירק.</b> כגון אגודה של ירק שיש בה קלחים הרבה שנעקרו בגושיהן, ובכל קלח בפני עצמו ליכא עפר כחותם המרצופין שהוא שיעור הגוש לטמא:
+<b>חותם המרצופין.</b> אמתחות של עור כעין שקין שהולכי דרכים נותנים כליהם בתוכם וחותמים עליהם בחותם של טיט:
+<b>כסאה וכסאתים חותמות.</b> של טיט. והאי עובדא מייתי רבי יהודה לסיועי לרבנן דלסאה וסאתים מעפר שבא מחוצה לארץ לא חששו, הואיל ולא היה בחותם אחד בפני עצמו כחותם המרצופין. והלכה כחכמים:
+
+Chapter 18
+
+
+
+Mishnah 1
+
+<b>כיצד בוצרין בית הפרס.</b> ויהיו הענבים שגדלו בו טהורים:
+<b>מזין על האדם ועל הכלים.</b> בשלישי:
+<b>ושונין.</b> בשביעי:
+<b>ומוציאין חוץ לבית הפרס.</b> ואע״ג דהבוצר לגת הוכשר לקבל טומאה והוא משמונה עשר דבר שגזרו ביום, הני מילי לטומאה דאורייתא, אבל לטומאת בית הפרס דרבנן היא לא חשבינן לה הכשר. ומשום הכי נקט ותני מזין על האדם ועל הכלים כדי שיהיו טהורים מטומאה דאורייתא, ואע״פ שחוזרין ומיטמאין בבית הפרס בשעת בצירה, תו לא מיטמו ענבים בנגיעתם משום טומאת בית הפרס כל כמה דלא הוכשר הכשר גמור:
+<b>ואחרים.</b> שלא נכנסו בבית הפרס:
+<b>מקבלין.</b> מן הבוצרים:
+<b>ומוליכין לגת.</b> בכלים אחרים. אבל הבוצרים אין מוליכין אותם לגת, לפי שהגת מלא משקין ומתכשרי בהו הכשר גמור:
+<b>ואם נגעו אלו ואלו טמאים.</b> המקבלים ומטמאין כל הענבים. שהאדם שנטמא בבית הפרס נעשה אב הטומאה ומטמא אדם וכלים:
+<b>בית שמאי אומרים אוחז את המגל.</b> דסברי הבוצר לגת הוכשר אפילו לטומאת בית הפרס, ומשום הכי צריך שיאחז המגל שהוא בוצר בו בסיב של דקל דלא מקבל טומאה:
+<b>או בוצר בצור.</b> והוא אבן חדה, דלאו כלי היא:
+<b>ונותן לתוך כפישה.</b> כלי גדול שכובשים בו זיתים, דלאו בת קבולי טומאה הוא:
+<b>ומוליך לגת.</b> אפילו הוא עצמו. דכיון דזהיר ואית ליה היכרא שמניח בכפישה לא נגע:
+<b>במה דברים אמורים בכרם הנעשה בית הפרס</b>. שהיו גפנים ואילנות נטועים בו קודם שנעשה בית הפרס. אבל הנוטע לכתחילה בבית הפרס, ימכר לשוק. דקנסינן ליה, מפני שלא היה לו ליטע בבית הפרס. ואין הלכה כר׳ יוסי:  
+
+Mishnah 2
+
+<b>שלשה בית הפרס הן.</b> כדקא חשיב להו ואזיל. שדה שנחרש בה קבר, ושדה שאבד בה קבר, ושדה בוכים:
+<b>ניטעת כל נטע.</b> נוטע בה כל אילנות שירצה. ומתניתין דלא כרבי יוסי דאסר לעיל. ואיכא למימר דאף ר׳ יוסי לא אסר אלא ליטע בה כרם בלבד, משום דהבוצר לגת הוכשר, אבל לא שאר אילנות:
+<b>חוץ מזרע הנקצר.</b> אבל זרע הנעקר עם שרשיו חיישינן שמא יביא עצם כשעורה עם העפר העולה עם השרשים הנעקרים:
+<b>ואם עקרו.</b> אותו זרע הנקצר:
+<b>צובר את גורנו לתוכו.</b> לתוך השדה עצמה. ודש אותו שם. ולא יביאנו לבית עד אחר דישה, שלא להרבות את הטומאה:
+<b>וכוברו בשתי בברות.</b> זו אחר זו. שמא נתערב עמו עצם כשעורה:
+<b>והקטניות בשלש.</b> לפי שהקטניות יש בהן עפר יותר מבתבואה משום הכי חיישי בהו טפי. אבל טהורין הן, שהרי לא הוכשרו. והלכה כחכמים:
+<b>ושורף את הקש ואת העצה.</b> בתוך השדה. שמא יש בהן עצם כשעורה:
+<b>קש.</b> תבן של תבואה:
+<b>עצה.</b> תבן של קטניות:
+<b>ומטמאה במגע ובמשא.</b> שדה בית הפרס שאמרנו:
+<b>ואינה מטמאה באוהל.</b> דכל טומאתה משום עצם כשעורה ועצם כשעורה אינו מטמא באוהל:
+
+Mishnah 3
+
+<b>נזרעת כל זרע.</b> הכי גרסינן ברוב הספרים. אבל בתוספת׳ קתני אינה נזרעת כל זרע. וכן היא בעיני:
+<b>ואינה ניטעת כל נטע.</b> ולא מיבעיא דאין נוטעין לכתחילה, אלא אף הנטוע לא יקיים, שלא להרגיל בני אדם לשם, משום דמטמאה באוהל אחמור בה טפי:
+<b>חוץ מאילן סרק.</b> דמותר ליטע בה. ומהו אילן סרק, שאינו עושה פירות:
+
+Mishnah 4
+
+<b>שדה בוכים.</b> מקום רחוק מבית הקברות שמושיבין שם המטה של המת ומתוועדין ובוכין שם:
+<b>לא ניטעת ולא נזרעת.</b> בפרק קמא דמועד קטן בגמרא, מפרש דמשום יאוש בעלים נגעו בה, דכיון שכן הוא, מתיאשים הבעלים ממנה והוה ליה כמיצר שהחזיקו בו רבים ואסור לקלקלו. ודוקא כשנתיאשו הבעלים, שהחזיקו בו הרבים כדין. אבל לא נתיאשו, דהשתא שלא כדין החזיקו בו, מותר לקלקלו:
+<b>ועפרה טהור.</b> דלא מחזקינן בה טומאה כלל:
+<b>ועושים ממנו תנורים לקודש.</b> מה שאין כן בשני בית הפרס הראשונים:
+<b>שבודקים לעושה פסח.</b> אשדה שנחרש בה קבר קאי. דאם הולך שם אדם וצריך לשחוט את פסחו, בודקים אותה כדמפרש בסיפא, ואם לא נמצא שם עצם כשעורה הולך ועושה את פסחו:
+<b>ואין בודקין לתרומה.</b> דדוקא לפסח סומך אבדיקה זו, משום דטומאת בית הפרס דרבנן, וחכמים לא העמידו דבריהם במקום כרת, שמי שאינו מקריב קרבן פסח במועדו חייב כרת. אבל בתרומה דאין באכילתה כי אם עשה, העמידו דבריהם במקום עשה ואין מועלת בדיקה זו להתירו בתרומה:
+<b>ולנזיר.</b> שהלך שם:
+<b>בית שמאי אומרים בודקין.</b> ואם לא נמצא שם עצם כשעורה אינו מגלח:
+<b>ובית הלל אומרים אין בודקין.</b> דבין נמצא ובין לא נמצא מגלח ומביא קרבן:
+<b>את העפר שהוא יכול להסיטו.</b> כגון עפר תחוח:
+<b>וממחה.</b> עושהו דק דק בידו כדי שיראה אם יש בו עצם כשעורה:
+
+Mishnah 5
+
+<b>כיצד מטהרין בית הפרס.</b> אבית הפרס הראשון קאי, שהוא שדה שנחרש בו קבר:
+<b>נוטלין ממנו שלשה טפחים.</b> כשיעור עומק המחרישה שמגלגלת העצמות:
+<b>ר׳ שמעון אומר כו׳</b> ואין הלכה כר׳ שמעון:
+<b>הרוצף.</b> לשון רצפה של אבנים:
+<b>טהור.</b> כיון דאין יכול להסיטן. שאם היה מהלך על גבן וניסטות, איכא למיחש אהיסט עצם שתחתיהן:
+<b>אף העוזק.</b> החופר ומשליך האבנים, אם עשה כן בכל בית הפרס, טהור. עוזק, לשון ויעזקהו ויסקלהו (ישעיהו ה׳:ב׳). ואין הלכה כרבי שמעון:
+
+Mishnah 6
+
+<b>המהלך בבית הפרמ.</b> בשדה שנחרש בה קבר:
+<b>על אבנים שיכול להסיטן.</b> כגון על גבי אבנים שאינן תקועות וקבועות בארץ והן ניסטות מחמת העובר עליהן, ועצם כשעורה ניסט מכוחו. ורוכב על גבי אדם או בהמה [שכוחן] רע והוליכוהו עליהן, טמא הרוכב, דכיון דכוח התחתון רע, מחמת משא העליון ניסטו והוי כאילו הוא מסיט העצם. אבל אם היה כח הנרכב יפה, לא חשיב הרוכב כמסיט העצם. והיכי דמי אדם שכוחו רע, כל שרוכבו וארכובותיו נוקשות. ובהמה שכוחה רע, כל שרוכבה ומטילה גללים:
+<b>בהרים ובסלעים.</b> אע״פ שאין קוברין שם מת:
+<b>טמא.</b> מפני עפר ארץ העמים שמתגלגל שם:
+<b>בים ובשונית טהור.</b> מטומאת גושה. שגזרו על גושה של ארץ העמים לשרוף תרומה וקדשים שנגעו בעפרה ואין שורפים תרומה וקדשים שבאו בים ובשונית, שאין קוברים שם מת, אבל טומאת אוירה של ארץ העמים יש בהן, שגזרו על אוירה לתלות, שתרומה וקדשים שנכנסו לאויר ארץ העמים ולא נגעו בגושה, לא אוכלין ולא שורפין:
+<b>בזעפו.</b> כשהים הולך וסוער:
+
+Mishnah 7
+
+<b>הקונה שדה בסוריא.</b> ארם נהרים וארם צובה שכבש דוד. ועפרה טמא כחוצה לארץ, וחייבת במעשרות ובשביעית כארץ ישראל:
+<b>אם יכול להכנס לה בטהרה.</b> שאין ארץ העמים מפסיק בין אותה שדה שקנה לארץ ישראל:
+<b>טהורה.</b> אותה שדה. ואפילו אגושה דידה לא גזרו, כיון שהיא של ישראל, דמשום הכי קתני הקונה שדה. אבל אם היה רוחב טפח מארץ העמים או מבית הקברות מפסיק בין ארץ ישראל לשדה שקנה בסוריא, דהשתא אין יכול ליכנס בה בטהרה, עפרה של אותה שדה טמא כחוצה לארץ:
+<b>מדורות הגוים.</b> שבארץ ישראל:
+<b>טמאים.</b> שקוברין נפליהן בבתיהן:
+<b>ארבעים יום.</b> כשיעור יצירת הולד:
+<b>אע״פ שאין עמו אשה.</b> דנכרים פרוצים בעריות ומביאין נשים לבתיהן בלילה:
+<b>עבד.</b> של ישראל:
+<b>או אשה.</b> ישראלית:
+<b>משמרין.</b> המדור של הנכרים, שלא יקברו שם:  
+
+Mishnah 8
+
+<b>הביבין העמוקים.</b> צינורות שמקלחין מהן השופכים לרשות הרבים. ויש ספרים שכתוב בהם הכוכים, לשון כוך, מערה שתחת הקרקע:
+<b>ועפר התיחוח.</b> דאיכא למיחש דמחמת הנפל שקברו שם נעשה העפר תיחוח:
+<b>חזיר וברדלס.</b> דרכן לחפור ולחפש תחת הקרקע, ואם ימצאו נפל קבור יוציאוהו משם. ברדלס, חיה שקורין לה בערבי אלצבע:
+
+Mishnah 9
+
+<b>אצטבא.</b> עשויה לנוי לפני הבתים. ואין קוברים שם נפלים:
+<b>עיר נכרים שחרבה.</b> ערי ארץ ישראל שדרו בה נכרים וחרבה מן הנכרים:
+<b>אין בהן משום מדור עובדי כוכבים.</b> שחיות מצויות שם ומוציאות כל הנפלים שנקברו שם. ואין הלכה כר׳ שמעון בן גמליאל:
+<b>קברות.</b> כלומר ידוע שהם קברות:
+<b>היה ספק.</b> אם מארץ העמים אם מארץ ישראל:
+<b>וטיהרוהו.</b> דחשבוהו כארץ ישראל. אי נמי, היה ספק אם היו שם קברות אם לאו, וטיהרוהו שהעידו שאין שם קברות:
+<b>קיני.</b> שם מקום והיו נוהגים בו טומאה מספק, עד שנמנו עליו רבי ובית דינו וטהרוהו:
+
+Mishnah 10
+
+<b>אהלי ערביים.</b> אינן קבועים במקום אחד, ומשום דלא קביעי לא קברי ביה. אי נמי, לפי שנוסעים וחונים ממקום למקום לא רצו להחזיק טומאה:
+<b>והסוכות.</b> של שומרי פירות:
+<b>והצריפים.</b> מדורות שאין להם גג, אלא הדפנות נוגעות בראשיהן זו לזו. ודירות של צער הן ולא קביעי:
+<b>בורגנין.</b> סוכות עשויות בשדה להכניס בהן פירות מפני הגשמים:
+<b>אלקטיות.</b> גג עומד על ארבעה עמודים להתקרר בו בקיץ שהרוח מנשבת בו מכל צדדיו. ולשון אלקטיות, בתי הקיץ, תרגום קיץ. קייטא:
+<b>מקום החצים.</b> מקום שבני העיר מניחין בו חצים לשמור לעת מלחמה:
+<b>מקום לגיונות.</b> שחונים בו חיילות של מלך:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/Hebrew/merged.txt
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+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Oholot/Hebrew/merged.txt	
@@ -0,0 +1,1337 @@
+Bartenura on Mishnah Oholot
+ברטנורא על משנה אהלות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Oholot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה אהלות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שנים טמאים במת אחד טמא טומאת שבעה.</b> כולה מתניתין מפרש לה ואזיל:
+<b>אדם הנוגע במת, טמא טומאת שבעה.</b> דכתיב (במדבר י״ט:י״א) הנוגע במת לכל נפש אדם וטמא שבעת ימים, לפי שהוא נעשה אב הטומאה, שהמת אבי אבות הטומאה הוא:
+<b>אדם הנוגע בו טמא טומאת ערב.</b> דכתיב (שם) והנפש הנוגעת תטמא עד הערב, לפי שהוא נעשה ולד הטומאה וכל ולד הטומאה אין בו אלא טומאת ערב. אבל חכמים גזרו על הנוגע בטמא מת בעודו מחובר למת שיהיה טמא שבעה:
+
+Mishnah 2
+
+<b>כלים הנוגעים במת וכו׳</b> בין כלי מתכות בין כלי שטף ובגדים מיטמאין כמת עצמו, דכתיב (שם) בחלל חרב או במת, חרב הרי הוא כמת, והוא הדין לשאר כל הכלים. הלכך כלים הנוגעים במת נעשים אבי אבות, וכלים בכלים אב הטומאה, דלעולם אין הכלים שניים נעשים כראשונים:
+<b>השלישי בין אדם בין כלים.</b> נעשים ראשונים ומיטמאין טומאת ערב:
+
+Mishnah 3
+
+<b>כיצד ארבעה.</b> כלים הנוגעים במת, אבי אבות כמותו. ואדם בכלים, אב הטומאה. וכלים באדם, נמי אב הטומאה כאדם עצמו, דכתיב (במדבר ל״א:כ״ד) וכבסתם בגדיכם ביום השביעי וטהרתם, הא למדת שכל אדם הטמא טומאת שבעה מטמא הכלים טומאת שבעה:
+<b>הרביעי בין אדם בין כלים.</b> נעשים ראשונים. והוא הדין דבכיצד שלשה הוה מצי למתני אדם הנוגע במת וכלים באדם טמאים טומאת שבעה, השלישי בין אדם בין כלים טמאין טומאת ערב. אלא מסיפא ארבעה טמאין במת שמעינן לה, דאפילו אדם בכלים שנגעו במת וכלים באדם קתני טומאת שבעה, כל שכן אדם במת עצמו וכלים באדם דאיכא טומאת שבעה:
+<b>שפוד.</b> כמין עמוד של מתכת תקוע באמצע האוהל ובראשו קושרין האוהל:
+<b>אין האוהל מתחשב.</b> לפי שאין האוהל מטמא השפוד, לפיכך אינו נחשב במנין סדר הטומאות, אלא כל המונח באוהל המת כנוגע במת עצמו, ואין כאן אלא ארבעה. אי נמי, אפילו אין השפוד בתוך האוהל אלא שנוגע באוהל מבחוץ אפילו הכי אין האוהל מתחשב במנין סדר משנתנו. והכי מוכח לקמן בפרק סגוס עבה במשנת טבליות של עץ:
+
+Mishnah 4
+
+<b>שהכלים שלשה.</b> כגון כלים שנגעו במת וכלים בכלים ועוד כלים שלישים בשניים, כולן טמאין:
+<b>והאדם שנים.</b> כגון אדם במת ואדם שני בזה האדם שנטמא במת. אבל אדם השלישי בשני, טהור:
+<b>שהוא באמצע.</b> כגון כלים ואדם וכלים, דהרביעי בין אדם בין כלים מיטמא טומאת ערב, כדשמעינן ממתניתין דלעיל:
+
+Mishnah 5
+
+<b>מטמא בגדים.</b> כל זמן שלא פירש, דכתיב (ויקרא ט״ו:ז׳) והנוגע בבשר הזב יכבס בגדיו, אלמא שהוא מטמא בגדים בשעת מגעו בזב:
+<b>ואין בגדים הנוגעים בזב מטמאין בגדים.</b> לפי שהזב אב הטומאה והבגדים הנוגעים בו נעשים ראשון ואין מטמאין בגדים אחרים, שאין אדם וכלים מקבלים טומאה אלא מאב הטומאה:
+<b>שהבגדים הנושאין את הזב מטמאין אדם.</b> כגון משכב ומושב של זב מטמאין אדם, לפי שהן נעשים אב הטומאה כזב עצמו, דכתיב (שם) וכל הנוגע בכל אשר יהיה תחתיו יטמא עד הערב:
+<b>ואין אדם הנושא את הזב מטמא אדם.</b> ואפילו בשעה שהוא נושא אותו קודם שפירש, שאינו אלא ראשון לטומאה ואין ראשון מטמא אדם:
+
+Mishnah 6
+
+<b>עד שתצא נפשו.</b> דכתיב (במדבר י״ט:י״ג) כל הנוגע במת בנפש האדם אשר ימות. למדך הכתוב שאינו מטמא עד שימות:
+<b>מגויד.</b> מחותך. לשון גודו אילנא (דניאל ד׳):
+<b>זוקק ליבום.</b> כל זמן שהוא גוסס יבמתו אסורה להנשא:
+<b>ופוטר מן היבום.</b> אם מת והניח בן גוסס, אשתו פטורה מן החליצה ומן היבום:
+<b>ומאכיל בתרומה.</b> את אמו, אם היא בת ישראל שנישאת לכהן:
+<b>ופוסל.</b> את אמו מן התרומה, אם בת כהן לישראל היא:
+<b>וכן בהמה וחיה אין מטמאין.</b> טומאת נבילות, עד שתצא נפשם:
+<b>כזנב הלטאה.</b> כלומר למה פרכוס זה דומה, לזנב הלטאה:
+
+Mishnah 7
+
+<b>האיברים.</b> צריך שיהיה בהם בשר וגידים ועצמות, ובכך הוא נחשב אבר. ומיירי בין באבר שנתלש מן החי בין באבר מן המת:
+
+Mishnah 8
+
+<b>פיסת הרגל.</b> כף הרגל היא הפרסה: 
+<b>ששה בכל אצבע.</b> לחמש אצבעות, היינו שלשים:
+<b>קרסול.</b> תרגום כרעיים, קרסולין. מקום חיבור הרגל והשוק:
+<b>קטלית.</b> למעלה בראש הירך:
+<b>בקנה.</b> עצם המחובר ליד. מלשון קנה המדה, שבו מודדים האמה:
+<b>מרפק.</b> קוד״ו בלע״ז:
+<b>מאה ואחד מזה.</b> שכל מה שמנה עד עכשיו מצד אחד מהגוף הוא, כגון יד אחד ורגל אחד ודופן אחת:
+<b>מפתח של לב.</b> הוא החזה. שמפני תנועת החזה מנשב הריאה על הלב, נמצא החזה פותח דרך שממנו יכנס האויר ויצא ללב:
+<b>בנקוביו.</b> הביצים וגיד האמה:
+<b>בשר כראוי.</b> כדי שיעלה ארוכה ויבריא, אם היה מחובר באדם חי:
+<b>ואין מטמאין באוהל.</b> לפי שטומאת אוהל אינה אלא או באדם שלם כדכתיב (במדבר י״ט:י״ד) אדם כי ימות באוהל, או באבר הדומה לאדם כדכתיב (שם) בעצם אדם, מה אדם יש בו בשר וגידים ועצמות ומטמא באוהל, אף אבר שיש בו בשר וגידים ועצמות מטמא באוהל:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אלו מטמאין באוהל, המת וכזית מן המת.</b> ואי קשיא, כזית מן המת מטמא מת עצמו לא כל שכן, הא מלתא מתרצה בגמרא בנזיר [דף נ״ט]. לא נצרכא אלא לנפל שלא נתקשרו אבריו בגידין שאין בו כזית בשר:
+<b>נצל.</b> בשר המת שנימוח ונעשה כמין ליחה סרוחה:
+<b>מלוא תרוד.</b> כף ושיעורו מלא חפניים:
+<b>רקב.</b> גופו של מת כשכלה לחותו ונעשה כמין עפר. ואין מלוא תרוד רקב מטמא אלא מן המת שנקבר ערום בארון של שיש ומכוסה בכיסוי של שיש, עד שנודע בודאי שאין בו תערובת רקבון של בגד או של עץ או עפר אחר. אבל מת שנקבר בכסותו או בארון של עץ או בעפר, אין לו רקב. וכן מת שנקבר חסר אבר אין לו רקב:
+<b>השדרה והגולגולת.</b> אע״פ שאין בהם בשר מטמאים באוהל, לפי שצורת אדם ניכרת בהם, דכתיב בעצם אדם, עצם שניכר בו שהוא של אדם:
+<b>אבר מן המת ואבר מן החי.</b> דכתיב (במדבר י״ט:ט״ז) בחלל חרב או במת, אבר שהבדילתו החרב מן החי הרי הוא כמת:
+<b>ורובע עצמות.</b> רובע הקב של עצמות:
+<b>מרוב המנין או מרוב הבנין.</b> רבותי פירשו, שהן מועטין מהיות בהן רוב מנין ורוב בנין, דאע״פ שאין בהן לא רוב המנין ולא רוב הבנין מטמאין:
+<b>ורוב בנינו ורוב מנינו.</b> רוב בנין הגוף, או רוב מנין העצמות אע״פ שאינו רוב בנין הגוף, מטמאין, ואע״פ שאין בהן רובע. ורוב בנינו, כגון השוקים והירכים והצלעות [והשדרה]. ורוב מנינו, כגון ראשי אצבעות הידים והרגלים וכיוצא בהן, ובלבד שיהיו קכ״ה אברים, מטמאים:  
+
+Mishnah 2
+
+<b>רביעית דם.</b> שיצא כולו לאחר מיתה:
+<b>ורביעית דם תבוסה.</b> שיצא מקצת רביעית מחיים ומקצת לאחר מיתה. ולקמן בפ״ג [משנה ה׳] מפרש לה:
+<b>תבוסה.</b> לשון מתבוססת בדמיך (יחזקאל ט״ז:ו׳). ורביעית דם שיצא כולו לאחר מיתה, דאורייתא, דכתיב במת בנפש. אבל דם תבוסה אינו אלא מדרבנן. ותני דאורייתא ותני דרבנן:
+<b>ממת אחד.</b> ולא משני מתים. קסברי רבנן, יש אם למסורת ועל כל נפשות מת לא יבא (ויקרא כ״א:י״א), נפשת כתיב חסר:
+<b>ר׳ עקיבא אומר משני מתים.</b> חצי רביעית ממת זה וחצי רביעית ממת אחר, מטמא באוהל. דסבר יש אם למקרא, נפשות מת, משמע שתי נפשות ושיעור אחד, מדלא קאמר נפשות מתים. ואין הלכה כר׳ עקיבא:
+<b>ר׳ עקיבא אומר כל שהוא.</b> כשם שטמא בעצמות רוב מנין ורוב בנין אע״פ שאין בו רובע הקב שהוא שיעור המיוחד לעצמות, כך טמא בדם הקטן שיצא כולו אע״פ שאין בו רביעית שהוא שיעור המיוחד לדם:
+<b>וחכמים אומרים רביעית.</b> אם אמרת בעצמות שבידוע שכולו לפניך, תאמר בדם שאני אומר נשתיירה ממנה טפה כל שהוא ולא יצא כולו. והלכה כחכמים:
+<b>כזית רמה.</b> שנולדה בבשר המת:
+<b>מטמא כבשרו.</b> דרמה היוצאה מן המת אפילו חיה, כבשר המת היא חשובה, משום דאדם מחיים אקרי רמה, דכתיב (איוב כ״ח) אף כי אנוש רמה:
+<b>וחכמים מטהרים.</b> והלכה כחכמים:
+<b>אפר שרופים.</b> אדם שנשרף ונעשה אפר ולא נתערב בו מאפר עצים:
+<b>שעורו ברובע.</b> קב אפר, מטמא:
+<b>וחכמים מטהרים.</b> והלכה כחכמים:
+<b>עפר קברות.</b> עפר שמעורב בו דם וליחה של מת. ומלא תרווד ועוד טמא, לפי שאי אפשר למלוא תרווד ועוד שלא יהיה בו מלוא תרווד רקב דאמר לעיל שהוא טמא. והכי נמי מיירי במת שנקבר ערום בארון של שיש שאין עפר אחר מעורב בו:
+<b>ר׳ שמעון מטהר.</b> ואין הלכה כר׳ שמעון:
+<b>אינו חיבור לטומאה.</b> ואם האהיל על מקצתו אינו כאילו האהיל על כולו. וכן לענין מגע:
+
+Mishnah 3
+
+<b>עצם כשעורה.</b> מטמא במגע ובמשא. דכתיב (במדבר י״ט:ט״ז) ועל הנוגע וגו׳, ושם לא נאמר בעצם אדם. ללמד על עצם כשעורה שמטמא במגע אע״פ שאינו ניכר שהוא של אדם. אבל באוהל, אדם כי ימות באוהל כתיב. ובעצם לענין טומאת אוהל, בעינן שיהא ניכר שהוא של אדם, שהרי במקום אחר הוא אומר בעצם אדם:
+<b>וארץ העמים.</b> כל חוץ לארץ קרי ארץ העמים. והכא מיירי בגוש עפר שבא מחוץ לארץ שהוא מטמא במגע ובמשא ואינו מטמא באוהל. אבל הנכנס לארץ העמים, אפילו לא נגע ולא נשא כגון שהיה רוכב על סוס, טמא, דעל אוירה של ארץ העמים נמי גזרו:
+<b>בית הפרס.</b> שדה שנחרש בה קבר ונשברו עצמות המת ונדושו בעפר אותו שדה. ופרס מלשון פרוסה. הלוא פרוס לרעב לחמך (ישעיהו נ״ח:ז׳):
+<b>כמה חסרון בשדרה.</b> ולא יטמא באוהל, אלא במגע ובמשא:
+<b>כמלוא מקדח.</b> מלוא רוחב הנקב שנוקבין במרצע:
+<b>כדי שינטל מן החי וימות.</b> ושיערו חכמים בחסרון כסלע:
+<b>בקטן של רופאים.</b> במרצע קטן שהרופאים פותחים בו הנגעים:
+<b>בגדול של לשכה.</b> ושיערו חכמים שהוא נקב כפונדיון:
+
+Mishnah 4
+
+<b>הגולל.</b> אבן גדולה ורחבה שסותמים בה פי הקבר מלמעלה. מלשון וגללו את האבן (בראשית כ״ט:ג׳):
+<b>והדופק.</b> שתי אבנים גדולות אחת מצד זה ואחת מצד זה שהגולל נשען עליהן:
+<b>מטמאין במגע ובאהל.</b> דכתיב (במדבר י״ט:י״ח) ועל הנוגע בעצם או בחלל או במת או בקבר, מה מת מטמא במגע ובאוהל אף קבר מטמא במגע ובאוהל:
+<b>ואינן מטמאין במשא.</b> דדרשינן וכל אשר יגע על פני השדה (שם), לרבות גולל ודופק, וכתיב וכל אשר יגע, משום מגע הוא מטמא ואינו מטמא משום משא:
+<b>אם יש תחתיהן עפר קברות.</b> מטמא כשמסיטן, משום עפר הניסט עמהן דמטמא במשא משום תפוסה של מת. והלכה כר׳ יהושע:
+<b>דופק דופקין.</b> אצל אבן הדופק מניחין לפעמים אבן אחרת להחזיקה ואין הגולל נשען עליה, והיא נקראת דופק דופקין:  
+
+Mishnah 5
+
+<b>ואלו אם חסרו טהורים.</b> דלית בהן כשיעור:
+<b>כזית מן המת.</b> שכן הוא תחלת יצירתו של אדם בכזית:
+<b>ורביעית דם.</b> הואיל ובתחלת ברייתו של קטן אין בו פחות מרביעית דם:
+<b>ואבר מן החי שחסר עצמו.</b> אפילו קולית גדולה שחסר ממנה עצם כל שהוא לא מטמא משום אבר מן החי. אבל אם חסר מבשרו, לעולם הוא מטמא עד שיחסר מכדי להעלות ארוכה. ואבר מן המת, כזית בשר הפורש ממנו, טמא. ועצם כשעורה הפורש ממנו נמי טמא:
+
+Mishnah 6
+
+<b>השדרה והגולגולת משני מתים.</b> חצי חוליות השדרה ממת זה וחצי חוליות השדרה ממת אחר. וכן הגולגולת:
+<b>ואבר מן החי משני אנשים.</b> חצי אבר נתלש מחי זה וחצי אבר כזה נתלש מחי אחר, ונראין כאבר אחד:
+<b>וחכמים מטהרין.</b> מטומאת אוהל. אבל מטמאין במגע ובמשא משום עצם כשעורה. והלכה כחכמים:
+
+Mishnah 7
+
+<b>שנדקדקו.</b> שנשחקו. לשון ושחקת ממנה הדק (שמות ל׳:ל״ו):
+<b>ר׳ שמעון מטהר.</b> מכל טומאה. ואינם מטמאין לא במגע ולא במשא ולא באוהל:
+<b>וחכמים מטמאין.</b> בשלשתן, דהא איכא רובע:
+<b>אבר מן החי שנחלק לשנים טהור.</b> ואפילו חזר וחיברו דאין חיבורי אדם חיבור:
+<b>ניטל חצאים.</b> שניטל מן החי לחצאים ולא ניטל ממנו אבר שלם כאחד, דלא הוה ביה שיעורא מעולם. ואין הלכה כרבי יוסי:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל המטמאין באוהל.</b> האמורים לעיל בריש פרק ב׳:
+<b>שנחלקו.</b> שיעוריהן לחצאין:
+<b>והכניסן.</b> כשהן מחולקים:
+<b>לתוך הבית.</b> דהיינו לתוך אוהל אחד:
+<b>רבי דוסא בן הרכינס מטהר.</b> דסבר לא מצטרפי לכשיעור:
+<b>הנוגע בכשני חצאי זיתים מן הנבילה.</b> פתח באוהל ומפרש בנבילה, לומר לך דכי היכי דסבירא ליה לרבי דוסא שאין מצטרפין לטומאת אוהל, הכי נמי סבירא ליה דאין מצטרפין לטומאת מגע ומשא, בין במת בין בנבילה:
+<b>הנוגע בכחצי זית ומאהיל על כחצי זית.</b> שהמאהיל על המת, טמא כאילו היה עם המת באוהל. ובגמרא בפרק העור והרוטב מוקי הנך מאהיל דרישא בטומאה רצוצה, שאין בין הטומאה ובין האוהל פותח טפח, ומשום הכי חכמים מטמאין, דכולה נגיעה היא. וסיפא דאמר אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו וכו׳ דמודו רבנן דטהור, מיירי כשיש פותח טפח בין הטומאה ובין האוהל, דבהא מודו רבנן דאין מצטרפין, דנגיעה ואוהל שני שמות הן, וכל שהן משני שמות אין מצטרפין. ור׳ דוסא סבר דאפילו בטומאה רצוצה אין מצטרפין, ולא אפילו למגע ומגע. ואין הלכה כר׳ דוסא:
+<b>אמר ר׳ מאיר אף בזו ר׳ דומא מטהר וחכמים מטמאין.</b> ר׳ מאיר פליג אתנא קמא דאמר דכשיש פותח טפח בין הטומאה ואוהל מודו רבנן דטהור ואין מצטרפין, ואמר איהו דאף בזו פליגי רבנן על ר׳ דוסא ואמרי דנגיעה ואוהל חד שמא הוא, הלכך מצטרפין לכשיעור ומטמאין. ואין הלכה כר׳ מאיר:
+<b>חוץ מן המגע עם המשא.</b> כגון שנגע בחצי זית והסיט חצי זית:
+<b>והמשא עם האוהל.</b> שהסיט חצי זית והאהיל על חצי זית:
+<b>משם אחד.</b> כגון מגע ומגע משא ומשא אוהל ואוהל:
+
+Mishnah 2
+
+<b>מלא תרווד רקב.</b> דאמרן לעיל בריש פרק ב׳ שהוא מטמא באוהל:
+<b>שנתפזר לתוך הבית.</b> ונתערב בו עפר כל שהוא:
+<b>ור׳ שמעון מטהר.</b> דסבר סופו כתחילתו, מה תחילתו אם נקבר המת בתכריכים או בארון של עץ, אין לו רקב, דבעינן שלא יהיה דבר נגלל עמו, אף סופו לאחר שנעשה רקב אם נתערב עמו דבר אחר אינו מטמא. ואין הלכה כר׳ שמעון:
+<b>אם מתכבסת הכסות ויוצא ממנה רביעית דם.</b> וכיצד משערין אותה, מביא מים במדה ומכבסה בהן ומביא מים אחרים כמדתן ונותן בהן רביעית דם, אם היה מראיהן שוה הרי שזו טמאה, ואם לאו טהורה:  
+
+Mishnah 3
+
+<b>נשפך באויר.</b> בתוך הבית:
+<b>אם היה מקומו קטפרס.</b> אם המקום שנשפך בו הדם היה מדרון:
+<b>והאהיל.</b> אדם על מקצתו:
+<b>טהור.</b> דקטפרס אינו חיבור:
+<b>היה אשבורן.</b> מקום המכונס כמו בתוך גומא: 
+<b>או שקרש</b> הדם ואפילו קטפרס, הוי חיבור וטמא, ואפילו האהיל על קצתו:
+<b>נשפך על האסקופה.</b> כמין אצטבא שלפני פתח הבית:
+<b>והיא קטפרס בין מבפנים</b>. שמשפע לצד פנים:
+<b>בין מבחוץ.</b> שמשפע לצד חוץ:
+<b>והבית מאהיל.</b> על מקצתו, טהור כל מה שבבית מטומאת אוהל, אע״פ שסופו של דם לירד לפנים, דאינו חיבור:
+<b>חוץ מן השינים והשער והצפורן.</b> דכתיב (במדבר י״ט) בעצם, מה עצם שנברא עמו ואין גזעו מחליף, אף כל שנברא עמו ואין גזעו מחליף. יצאו שינים שלא נבראו עמו, יצאו שער וצפורן שגזען מחליף:  
+
+Mishnah 4
+
+<b>הבית טמא.</b> כל מה שבתוכו טמא, שהרי מאהיל על השער המחובר למת:
+<b>עצם שיש עליו כזית בשר.</b> העצם נחשב יד לבשר:
+<b>תחובים בידי אדם.</b> שלא היה הבשר מחובר לעצם מעיקרו, אלא אדם תחבו לשם כדרך שתוחבים הבשר בשפוד:
+
+Mishnah 5
+
+<b>איזהו דם תבוסה.</b> אמתניתין דלעיל דפרק ב׳ [משנה ב׳] קאי, דקתני רביעית דם תבוסה טמא, וקמפרש הכא איזהו דם תבוסה:
+<b>שמינית בחייו ושמינית במותו.</b> מצטרפים לרביעית:
+<b>רביעית בחייו ורביעית במותו.</b> שנתערבו ונטל מן התערובת רביעית, זהו דם תבוסה. אבל שמינית בחייו ושמינית במותו, לא:
+<b>זה וזה.</b> דר׳ עקיבא ודר׳ ישמעאל:
+<b>כמים.</b> ואינן מטמאין:
+<b>ואיזהו דם תבוסה.</b> שטמא:
+<b>צלוב שדמו שותת.</b> ויורד בלא הפסק, מפני שטיפה של מיתה מעורבת בו. אבל נוטף, שיורד טפה אחר טפה, קמא קמא בטיל וטהור:
+<b>רבי יהודה אומר לא כי.</b> כלומר לא כן הדבר:
+<b>אלא השותת טהור.</b> שאני אומר אותה טפה שהנשמה תלויה בה עמדה לה על גבי העץ שהוא תלוי בו, ואין בדם זה אותה טפה אחרונה של מיתה:
+<b>והמנטף טמא.</b> ולא אמרינן קמא קמא בטל, דסבר רבי יהודה אין דם מבטל דם. והלכה כרבי עקיבא:
+
+Mishnah 6
+
+<b>כזית מן המת פתחו בטפח.</b> המת בבית ולו פתחים הרבה, כל הכלים המונחים בחלל הפתחים תחת המשקוף של פתח מבחוץ, אע״פ שהפתחים נעולים ויש הפסק בין אוהל המת לאוהל הכלים, כולן טמאין. דגזרו חכמים טומאה על המקום שהוא דרך יציאת טומאה שסופו של מת לצאת דרך שם, וכשאין יודעים באיזה מקום יוציאוהו, כולן טמאין. ואם יש כזית מן המת בבית וחשב להוציאו בחלון שיש בו פותח טפח, מציל על כל הפתחים הנעולים, כיון שיודע המקום שסופה של טומאה לצאת דרך שם. ואם הוא מת שלם וחשב להוציא דרך חלון שיש בו ארבעה, מציל על כל הפתחים הנעולים, דבשיעור ארבעה טפחים שיערו חכמים שראוי להוצאת המת:
+<b>אבל להוציא את הטומאה בפותח טפח.</b> אפילו מת שלם טומאה יוצאה דרך חלון כל זמן שהוא פתוח, ומטמא הכלים שבבית שבצדו אם יש בחלון פותח טפח:
+<b>גדול מכזית כמת.</b> דוקא כזית מצומצם פתחו בטפח. אבל יותר מכזית דינו כאילו היה מת שלם, ואין מציל על הפתחים הנעולים עד שיהא בו ארבעה: 
+<b>רבי יוסי אומר השדרה והגולגולת</b> שבבית דינו כמת שלם, ואם חשב להוציאן דרך חלון אין מציל על הפתחים הנעולים עד שיהא בו ארבעה. וכן הלכה:
+
+Mishnah 7
+
+<b>טפח על טפח על רום טפח.</b> דף שהוא רחב טפח על טפח וגבוה מן הארץ טפח, ומאהיל על כזית מן המת ועל הכלים, מביא את הטומאה על הכלים:
+<b>מרובע.</b> שאם היה רחבו פחות מטפח אע״פ שהיה ארכו שני טפחים, לא אמרינן שים מה שיתר על ארכו ברחבו ורבעהו, להכי קתני מרובע, שצריך שיהא ברחבו טפח ובארכו טפח:
+<b>כיצד.</b> כלומר כיצד חוצץ בפני הטומאה:
+<b>ביב שהוא קמור.</b> חפירה בקרקע ומקורה, והיינו קמור, ושם יורדים שופכים שבבית ומשם יוצאים לרשות הרבים:
+<b>יש בו פותח טפח.</b> דהיינו טפח על טפח ברום טפח בביב עצמו:
+<b>וביציאתו.</b> בפתח הביב שממנו יוצאין המים לרשות הרבים:
+<b>טומאה בתוכו.</b> כזית מן המת בתוך הביב. דכזית מן המת פתחו בטפח:
+<b>הבית טהור.</b> שהטומאה יוצאה דרך פתח הביב היוצא לרשות הרבים. והיינו דקתני חוצץ בפני הטומאה:
+<b>טומאה בבית מה שבתוך הביב טהור.</b> דאין דרך טומאה להכניסה דרך פתח הביב, שדרך הטומאה להוציאה דרך פתח הבית ולא להכניסה לביב:
+<b>ואין ביציאתו פותח טפח טומאה בתוכו הבית טמא.</b> דטומאה עולה מן הביב לבית כיון שאין לה דרך לצאת דרך פתח הביב היוצא לרשות הרבים, דכל פחות מטפח אין הטומאה יוצאה:
+<b>אין בו פותח טפח ואין ביציאתו פותח טפח.</b> לחנם נקט ואין ביציאתו פותח טפח, דכיון דאין בו פותח טפח, על יציאתו לא חיישינן, דכאילו אין שם חלל כלל דמי והרי הביב נחשב כקרקע הבית, ואמרו חכמים כל אשר באוהל יטמא, לרבות קרקעיתו של בית כמוהו עד התהום:
+<b>אחד חור שחררוהו מים.</b> האי פותח טפח שמביא את הטומאה, לא שנא אם נעשה החור הזה על ידי מים או שנקבוהו שרצים:
+<b>או שאכלתו מלחת.</b> לשון ארץ מלחה. כמין עפר לבן דומה למלח ומתאכל ונופל ונעשה חור מאליו:
+<b>מרבך של אבנים.</b> אבנים גדולות ערוכות וסדורות זו על זו, ופעמים שהאחת סדורה על גבי שתים והתחתונות מפורדות זו מזו ויש שם אוהל טפח:
+<b>סואר של קורות.</b> קורות ערוכות זו על זו ועומדות לבנין, ופעמים שיש ביניהן אוהל טפח:
+<b>כל אהל שאינו עשוי בידי אדם אינו אוהל.</b> דיליף אוהל אוהל ממשכן, מה להלן בידי אדם אף כאן בידי אדם:
+<b>בשקיפים.</b> תרגום סעיפי הסלעים, שקיפי כפייא:
+<b>ובסלעים.</b> בנקיקי הסלעים. ושקיפי ונקיקי הסלעים אחד הן, אלא שזה נעשה על ידי מטר וזה נעשה מאליו. ואע״ג דלא נעשו בידי אדם מודה בהם רבי יהודה, דלא יליף גזירה שוה דאוהל אוהל ממשכן אלא לפותח טפח בלבד, אבל ביותר מטפח, כגון מלא אגרוף, אמרינן בסוכה [ריש] פרק הישן. דמודה רבי יהודה שאפילו נעשה מאליו מביא את הטומאה. וכן בשקיפים ובסלעים. ואין הלכה כרבי יהודה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>מגדל שהוא עומד באויר.</b> מגדל עץ שיש לו דפנות והדפנות עצמן יש חלל בעוביין כגון חורין המפולשין פתוחים לפנים ולחוץ אלא שאין בהן פותח טפח, ורגילים להצניע שם מחטין וצנוריות וכלים קטנים:
+<b>שהוא עומד באויר.</b> תחת אויר השמים, כגון דקאי בחצר:
+<b>טומאה בתוכו.</b> בחלל המגדל עצמו:
+<b>כלים שבעוביו.</b> בעובי חלל הדפנות:
+<b>מחצה למחצה.</b> מחציו של עובי מגדל ולפנים כלפנים, מחציו ולחוץ כלחוץ. בין שהטומאה במגדל וכלים בעוביו, בין שהטומאה בעוביו וכלים במגדל. ואין הלכה כר׳ יוסי:
+<b>טומאה בתוכו.</b> בתוך המגדל:
+<b>הבית טמא.</b> אע״פ שדלתותיו מגופות. כדמפרש טעמא שדרך הטומאה לצאת משם לבית:
+<b>טומאה בבית מה שבתוך המגדל טהור.</b> והוא שדלתותיו מגופות. דאי פתוחות, לא גרע מחלון שבין שני בתים. וטעמא דמה שבתוך המגדל טהור, שאין דרך לטומאה שבבית להכניסה במגדל:
+<b>אם יש שם פותח טפח.</b> בין שולי המגדל לארץ או בין דופן המגדל לכותל או בין גג המגדל לתקרת הבית:
+<b>טמאים.</b> מחמת טומאה שבבית. אבל אין שם טפח הוי מגדל כלבוד ואין טומאת הבית נכנסת שם:
+<b>טומאה שם הבית טמא.</b> אם היתה טומאה בין שולי המגדל לקרקע הבית. או בין גג המגדל לגג הבית או בין דפנות המגדל לכותלי הבית, אף על פי שאין ביניהן פותח טפח הבית טמא, שאין המגדל מציל על הטומאה שתחתיו בתוך הבית שלא תטמא כל אשר בבית:
+
+Mishnah 2
+
+<b>תיבת המגדל.</b> רגילים לעשות תיבות קטנות בתוך מגדל של עץ, כדי להצניע בהם כלים ואוכלין ומשקים:
+<b>שיש בה פותח טפח.</b> שיש בחללה פותח טפח, דלא הויא טומאה טמונה:
+<b>ואין ביציאתה.</b> בחור פתחה אין בו טפח:
+<b>טומאה בתוכה הבית טמא.</b> ואע״פ שפתחה קטן. כדמפרש טעמא, מפני שדרך טומאה לצאת, על כרחך סופה לצאת דרך פתח זה, לפיכך מטמא מיד דרך יציאתה:
+<b>מה שבתוכה טהור.</b> הואיל ואין ביציאתה פותח טפח אינו מביא את הטומאה:
+<b>ואין דרך טומאה ליכנס.</b> שאין סופו להכניס לה מת:
+<b>ור׳ יוסי מטהר.</b> דשמא אין סופו לצאת דרך פתח זה שיהא בה שיעור טומאה שהרי יכול להוציאה לחצאים או לשורפה במקומה. ואין הלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>היה.</b> המגדל עומד כולו בתוך הבית אלא שפתח התיבה לחוץ:
+<b>טומאה בתוכה הבית טהור.</b> דמשום מאי איכא לטמוייה, הא טומאה ליכא דיש בה פותח טפח ולאו טמונה היא, ומשום. יציאה של טומאה נמי לא מטמיא דהא אין יציאתה לפנים בתוך הבית:
+<b>טומאה בבית מה שבתוכו טהור.</b> שאין דרך טומאה ליכנס שם:
+<b>מוכני.</b> גלגל העשוי למגדל להוליכו ממקום למקום:
+<b>משוכה לאחוריו.</b> מרוחקת מאחורי המגדל לצד הבית. שהמגדל עומד על הפתח והמוכני משוכה מאחריו לצד הבית בפנים, וטומאה שם בתוך המוכני כנגד קורות הבית. אע״פ שהבית מאהיל עליו. 
+<b>הבית טהור.</b> דנחשב מוכני כמגדל, והרי המגדל עומד בפתח ונפתח לחוץ. ושלשה אצבעות דנקט, למעוטי אם היתה משוכה טפי משלשה אצבעות דלא הוי כמגדל, דאין דרך להרחיק המוכני מן המגדל כולי האי:
+<b>בזמן שיש שם פותח טפח.</b> דחלל המוכני שהטומאה בו פותח טפח, שלא תהא טומאה רצוצה דבוקעת ועולה:
+<b>ואינה יוצאה.</b> שאין המוכני נשמטת לגמרי מן המגדל:
+<b>והמגדל בא במדה.</b> שמחזיק ארבעים סאה בלח שהם כוריים ביבש. שכשהוא במדה זו אינו מקבל טומאה, וחוצץ בפני הטומאה. אבל בפחות ממדה זו, הוי כשאר כלים המקבלים טומאה ואינו חוצץ בפני הטומאה. וכל מגדל דתנינן בפרקין, במגדל הבא במדה מיירי:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>תנור שהוא עומד בתוך הבית ועינו קמורה.</b> נקב העשוי בתנור שהעשן יוצא ממנו מונח חוץ לבית:
+<b>והאהילו עליו נושאי המת.</b> כשהיו נושאים את המת לקברו האהיל המת על העין:
+<b>בית שמאי אומרים הכל טמא.</b> קסברי טומאה נכנסת לתנור דרך עינו ויוצאה דרך פיה לבית:
+<b>התנור טמא והבית טהור.</b> התנור שהאהיל המת על מקצתו טמא, והבית טהור, שאין הטומאה יוצאה דרך פיה:
+<b>ר׳ עקיבא אומר אף התנור טהור.</b> דכיון דלא האהיל על התנור אלא על העין היוצא ממנו, אין התנור טמא. והלכה כבית הלל:
+
+Mishnah 2
+
+<b>ארובה.</b> כמין חלון שבגג הבית שהוא קרקעית העליה:
+<b>בכונס משקה.</b> כשמשימים הכלי על המשקים נכנסים המשקין לתוכו דרך אותו הנקב:
+<b>הכל טמא.</b> אם יש טומאה בבית, הקדירה וכל מה שבעליה טמא. שאין הקדרה מצלת, וטומאה עולה דרך ארובה שיש לה פותח טפח:
+<b>ובית הלל אומרים הקדירה טמאה.</b> חומרא בעלמא היא שמחמירין בית הלל לטמא את הקדירה, דכר׳ עקיבא סבירא להו שהקדירה מצלת על הטומאה, וכגון שגב הקדירה פונה למטה אצל הטומאה, שאין כלי חרס מקבל טומאה מגבו. והלכה כבית הלל:  
+
+Mishnah 3
+
+<b>מצלת על הכל.</b> על כל מה שבעליה. שהיא חוצצת בפני הטומאה:
+<b>אינה מצלת אלא על האוכלים ועל המשקים ועל כלי חרס.</b> בקדירה של עם הארץ מיירי. וטעמייהו דבית שמאי משום דכליו של עם הארץ טמאין הם אצל חבר, וכל כלי טמא אינו חוצץ בפני הטומאה. ולפי שעם הארץ מחזיק הכלים שלו בטהור, אמרינן ליה שהוא מציל על אוכלים ומשקין וכלי חרס שבעליה, דלנפשיה בלבד הוא דמטהרינן להו, שהרי החברים בדלים מהם וממגעם ובלאו הכי נמי כל מאכלם טמא. אבל שאר כלים שיש להם טהרה במקוה, אם תטהרם הרי הוא משאילם לחבר וישתמש בהם בטבילה לחודה בלא הזאה שלישי ושביעי:
+
+Mishnah 4
+
+<b>לגין.</b> של עץ או של מתכת שמונח בעליה זו שהקדירה מונחת על פי ארובה שלה:
+<b>הלגין טמא טומאת.</b> שבעה. שאין הקדירה מצלת על כלי עץ וכלי מתכות כדאמרן:
+<b>והמשקים טהורים.</b> שהקדירה מצלת על אוכלים ומשקים:
+<b>ואם פינה.</b> המשקים הללו לכלי אחר שבאותה עליה, הכלי האחר מטמאן, שכל הכלים שבעליה טמאים, חוץ מכלי חרס. אבל הכלי הראשון שהיו המשקין בתוכו אינו מטמאן אע״פ שהוא טמא טומאת שבעה, שאם אמרת כן, א״כ אין הקדירה שבארובה מצלת על המשקין לעולם, ואנן אמרינן שהיא מצלת על אוכלין ומשקין:
+<b>האשה והעריבה טמאים.</b> שאין הקדירה של חרס מצלת עליהן:
+<b>והבצק טהור.</b> שהקדירה מצלת על האוכלים. ודוקא כל זמן שלא פירשה ממנה, אבל אם הגביהה שתי ידיה ממנה וחזרה ולשה, הרי זו מטמאה את הבצק:
+
+Mishnah 5
+
+<b>כלי גללים.</b> של צפיעי בקר:
+<b>כלי אבנים וכלי אדמה.</b> כל הנך כלים, אפילו ביד עם הארץ טהורים. ואם מונחים על פי ארובה, מצילין על הכל אפילו על כלי שטף:
+<b>היה כלי טהור, לקודש ולחטאת.</b> דהמנינהו רבנן לעמי הארצות על הקודש, כדי שלא יהא כל אחד הולך ובונה במה לעצמו, הלכך הכלי הטהור לקודש מציל על הכל אפילו לבית שמאי. וכן הן נאמנין על החטאת של אפר פרה, דכתיב (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת, הכל נאמנים על שמירתה:
+<b>מפני שהכלים טהורים.</b> כגון כלי גללים וכלי אבנים וכלי אדמה שהן טהורים מלקבל טומאה. וכן כלי חרס שהן טהורין כשהן לקדש ולחטאת. אע״פ שהן של עם הארץ, נאמן, שעם הארץ נאמן לקודש ולחטאת כדאמרן. 
+<b>כל אלו מצילין עם דפנות אוהלים.</b> כלומר חוצצין בפני הטומאה כשהם מונחים במקום שיש דפנות לאוהלים, והאי ארובה שבין בית לעליה כדפנות אהלים חשיבא. אבל במקום שאין דפנות, אין מצילים, כדמפרש ואזיל:
+
+Mishnah 6
+
+<b>הבור והדות שבבית.</b> והמת בבית וכלים בבור ובדות, ויש גובה מחיצות סביבותיהן. בור ודות שניהן בקרקע אלא שבור בחפירה ודות בבנין:
+<b>וכפישה.</b> סל גדול שכובשים בו הזיתים לכומרן והוא מחזיק ארבעים סאה או יותר. ואינו מקבל טומאה ונתונה על פי הבור והדות:
+<b>טהור.</b> כל מה שבתוכן הואיל ויש שם מחיצות:
+<b>באר חלקה.</b> שפי הבאר שוה לקרקע הבית ואין לו מחיצה סביב, דהשתא ליכא דפנות:
+<b>או כוורת פחותה.</b> כגון כוורת גדולה שמחזקת ארבעים סאה, שאינה מקבלת טומאה. ופחותה, שאינה פקוקה בקש:
+<b>וכפישה נתונה עליה.</b> על פי הבור או על פי הכוורת:
+<b>טמא.</b> דאין מצילים אלא עם דפנות אוהלים, ובבאר אין דפנות, ודפנות הכוורת לאו דפנות אוהלים הן:
+<b>היה נסר חלק.</b> דאין זה כלי:
+<b>או סרידה שאין לה גפיים.</b> שאין לה מחיצות, דלא חשיבא כלי:
+<b>טהור.</b> אם נתונים על באר חלקה או על גבי כוורת פחותה, מצילים וטהור, דדוקא כפישה שהיא כלי אינה מצלת אלא עם דפנות אוהלים, אבל נסר וסרידה שאין לה גפיים, דלאו כלים נינהו, מצילים בלא דפנות אוהלים. סרידה, כמין עריבה קטנה של עץ שהנחתום משתמש בה. גפיים, אוגניים ואוזניים:
+<b>חצי טפח מכאן וחצי טפח מכאן.</b> הא דאין כלי מציל בבאר חלקה היינו בכלי שאין לו דפנות טפח, אבל אם יש לכלי דפנות טפח מציל על הבור אע״פ שאין דפנותיו בולטים כלל, והשתא קאמר דחצי טפח דכלי וחצי טפח דדופני הבור אין מצטרפים. וכפישה דאמרן לעיל שאם היא נתונה על באר חלקה אינה מצלת מיירי שאין בה דפנות טפח:
+
+Mishnah 7
+
+<b>כשם שמצילים מבפנים.</b> עם דפנות אוהלים כך מצילים מבחוץ עם דפנות אוהלים כדמפרש ואזיל:
+<b>על יתדות מבחוץ.</b> סמוך לכותל שלא תהא משוכה מן הכותל [טפח] ואז חשובה אוהל להפסיק בין טומאה שתחתיה לכלים שעל גבה. ודוקא בכותל בית שנעשה כותל זה לאוהל נחשבת הכפישה גם היא אוהל להפסיק, אבל בכותל חצר וגינה שלא נעשה לאוהל לא תיחשב הכפישה אוהל להפסיק:
+<b>וקדירה תלויה בה.</b> (מוכח בתוספתא שאם שפתי הקדירה משוכים) משפת הקורה ולחוץ בפותח טפח כולי עלמא לא פליגי דאינה מצלת, וכלים שבקדירה טמאים, ואי פי הקדירה מודבק בקורה, כולי עלמא לא פליגי דמצלת וטהורים. כי פליגי היכא דמשוכה מן הקורה וליכא פותח טפח. ר׳ עקיבא אומר מצלת וטהורים, וחכמים אומרים אינה מצלת וטמאים. והלכה כחכמים:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>אדם וכלים נעשין אהלים לטמא.</b> אוהל שנסמך על ידי אדם או על ידי כלים נחשב אוהל לטמא כלים שתחתיו אפילו שלא כנגד הטומאה, כאילו נתונים באוהל המת:
+<b>אבל לא לטהר.</b> דאין נחשבים אוהל לחוץ בפני הטומאה:
+<b>נדבך.</b> אבן גדולה ורחבה. לשון נדבכין די אבן גלל:
+<b>כלים שעל גביו טמאין.</b> שאינו חוצץ וכמאן דליתיה דמי, דאין עשוי אוהל לטהר:
+<b>כלים שתחתיו טמאים.</b> דלטמא נעשים אוהלים:
+<b>ורבי אליעזר מטהר.</b> בתרווייהו. דסבר נעשה אוהל לטהר וחוצץ בפני הטומאה. ואין הלכה כר׳ אליעזר:
+<b>נתון על ארבעה כלים.</b> אם היה הנדבך נתון על ארבעה כלים אפילו כלי גללים שאין מקבלים טומאה:
+<b>על ארבעה אבנים.</b> שאינן כלים, נחשב אוהל לחוץ בפני הטומאה:
+<b>דבר שיש בו רוח חיים.</b> חוץ מאדם:
+
+Mishnah 2
+
+<b>אחד מהן.</b> מאותם המלוים את המת לקוברו ולא מנושאי המטה. והוא הדין אם הגיף את הדלת אדם אחר, אלא אורחא דמלתא נקט:
+<b>הגיף את הדלת.</b> כדי שלא תכנס הטומאה לבית בשעה שיעברו דרך אכסדרה שלפני הבית, דיש תקרה על גבה:
+<b>אם יכולה דלת לעמוד.</b> בלא סמיכת מפתח, הוה ליה מפתח כמאן דליתיה והדלת חוצץ בפני הטומאה:
+<b>ואם לאו טמא.</b> דכל דבר הנסמך בכלים אינו חוצץ בפני הטומאה, כדאמרן דאין אדם וכלים נעשים אהלים לטהר. והיינו טעמא דתבן, והיינו טעמא דגרוגרות, והיינו טעמא דטיח, משום דעמידתן על ידי כלים שהם חבית וקופה וקנקנים:
+<b>שהן נתונים בחלון.</b> שיש בו טפח על טפח שמביא את הטומאה מבית לבית:
+<b>אם יכולים הגרוגרות והתבן לעמוד בעצמן.</b> בלא חבית וקופה:
+<b>טהורים.</b> שהכלים כמו שאינן, והגרוגרות והתבן מצילים. והוא שיהיו הגרוגרות שהסריחו ואינן ראויות לאכילה, וכן התבן מוסרח ואינו ראוי לאכילת בהמה ומבטל להו ואין דעתו לפנותן, ומשום הכי חייצי, דכל היכא דאין התבן והגרוגרות סותמים הכל, כגון הכא דאיכא מקום קופה וחבית, אי לא מבטל להו לא חייצי:
+<b>ואם לאו טמאין.</b> ובלבד שתהא החבית אם היא של חרס פיה כנגד הטומאה ולפיכך אינה מצלת, שכל דבר המקבל טומאה אינו חוצץ בפני הטומאה. אבל אם גב החבית כנגד הטומאה, חוצצת בפני הטומאה, שאין כלי חרס מקבל טומאה מגבו:
+<b>בית שחצצו בקנקנים.</b> ופיהן כלפי הטומאה, דעכשיו אין מצילים:
+<b>וטח בטיח.</b> בין מבפנים בין מבחוץ:
+<b>אם יכול הטיח לעמוד בפני עצמו טהור.</b> שהטיח חוצץ בפני הטומאה:
+
+Mishnah 3
+
+<b>כותל שהוא לאויר.</b> שצדו אחד אויר העולם, וצדו האחר משמש את הבית, כגון כותל שמפסיק בין בית לחצר או בין בית לגינה:
+<b>והטומאה בתוכו.</b> שנסדק הכותל ויש טומאה בחללו בתוך הסדק:
+<b>מחציו ולפנים.</b> אם הטומאה מן החצי של כותל לצד הבית:
+<b>הבית טמא.</b> כאילו היתה בתוך הבית, דההוא פלגא בתר בית שדינן ליה. והעומד בכותל למעלה אפילו עומד כנגד הטומאה:
+<b>טהור.</b> דלאו כטומאה רצוצה חשיבה, ואינה בוקעת ועולה, דהא חשבינן לה כמונחת באוהל:
+<b>מחציו ולחוץ.</b> לצד האויר, לא שדינן ליה בתר בית, ולפיכך העומד מלמעלה טמא כיון דלאו כמונחת באוהל היא הרי היא טומאה רצוצה ובוקעת ועולה:
+<b>מחצה למחצה.</b> שהטומאה באמצע:
+<b>רבי מאיר מטמא.</b> דשדינן ליה לכותל בתר בית ובתר אויר לחומרא:
+<b>וחכמים מטהרים.</b> דלגמרי שדינן ליה בתר בית. והלכה כחכמים:
+<b>כל הכותל לבית.</b> אפילו עומדת הטומאה בחצי של צד האויר הרי היא כאילו מונחת בתוך הבית:
+
+Mishnah 4
+
+<b>כותל שבין שני בתים.</b> כותל המפסיק בין שני בתים:
+<b>טומאה באחד מהן.</b> באחד מן הבתים:
+<b>מעזיבה.</b> תקרה המפסקת בין בית לעליה:
+<b>רבי יהודה אומר וכו׳</b> ואין הלכה כר׳ יהודה:
+
+Mishnah 5
+
+<b>טומאה בין הקורות.</b> בין קורות התקרה שהנסרים עליהן והמעזיבה על גבן. ומתניתין כר׳ יהודה דאמר כל מעזיבה לעלייה. והשתא קאמר שאם היתה טומאה בקורות שתחת המעזיבה ומחיצה שהיא דקה כקליפת השום חוצצת בין הטומאה לבית שאין הטומאה נראית בבית, אם יש במקום הטומאה פותח טפח. היינו שיש חלל טפח במקום הטומאה:
+<b>הכל טמא.</b> הבית והעליה:
+<b>רואים את הטומאה כאילו היא אוטם.</b> ואין יוצאה הטומאה לבית אלא בוקעת ועולה:
+<b>היתה נראית לתוך הבית.</b> שאין תחתיה כקליפת השום:
+<b>בין כך ובין כך.</b> בין יש בה פותח טפח בין אין בה פותח טפח:
+
+Mishnah 6
+
+<b>בית המשמש את הכותל.</b> המערות שתחת הקרקע כשחופרים כוך למת מצד זה וכוך למת מצד השני נמצא הכותל עשוי מאליו, משום הכי קרי ליה בית המשמש את הכותל שעל ידי החפירה נעשה הכותל, אבל בנין שעל גבי קרקע, הכותל גורם לבית שיהיה בית, ומשום הכי קרי ליה [לעיל משנה ג׳] כותל המשמש את הבית:
+<b>טומאה בבתים.</b> בכוכין ובמחילות:
+<b>ועליהן כקליפת השום טהורן.</b> דמפסיק לטומאה ואין דינם כדין כותל שבין שני בתים:
+<b>טומאה תחת העמוד.</b> אם יש עמוד בתוך הכוך או בתוך המערה וטומאה תחתיו והיא רוצצת שאין בה טפח על טפח ברום טפח:
+<b>טומאה בוקעת ועולה בוקעת ויורדת.</b> וכל שכנגד הטומאה למעלה ולמטה טמא כדין כל טומאה מכוסה, ומן הצדדים טהור, והוא הדין לעמוד שבבית:
+
+Mishnah 7
+
+<b>פרח.</b> דבר בולט ורחב שיוצא בראש העמוד או באמצעו:
+<b>כלים שתחת הפרח טהורים.</b> הכא איירי בעמוד העומד ברשות הרבים או בגינה וטומאה תחתיו, והפרח בולט מן העמוד טפח לחוץ ומאהיל על הכלים שתחתיו:
+<b>טהורים.</b> דטומאה בוקעת ועולה, וכל שבצדדים טהור:
+<b>ר׳ יוחנן בן נורי מטמא.</b> דפרח כעמוד, וכשהטומאה בוקעת חוזרת על הכלים שהפרח מאהיל עליהם. ואין הלכה כר׳ יוחנן בן נורי:
+<b>הטומאה והכלים שתחת הפרח.</b> כגון שהפרח מאהיל על הטומאה ועל הכלים:
+<b>פותח טפח.</b> שבולט הפרח חוץ לעמוד טפח:
+<b>פרדסקים.</b> עמודים חלולים נתונים בכותל הבית ובהן חלונות חלונות ויש להן דלתות, וטומאה תחת אותן עמודים:
+<b>נפתח אחד מהן הוא והבית טמא.</b> שהטומאה בוקעת בתוכו ויוצאה לבית. ואפילו הטומאה מחציו של כותל ולחוץ דאינו נידון כבית. אפילו הכי הבית טמא:
+<b>ורואין את הפרדסקין כאילו הן אוטם.</b> כלומר אם הדלת נעול ולא נפתח רואין אותן כאילו אין שם חלל כלל, ואם טומאה תחתיהן נידון הכותל מחצה על מחצה, ככל הני דתנן לעיל מחציו ולפנים הבית טמא מחציו ולחוץ הבית טהור:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>הטומאה.</b> שעל גבה. שעל גבי הכותל:
+<b>טמאות.</b> שהכותל משמש להן וראשי קורות העליה תחובות בכותל והכותל גבוה והוי מחיצה לכל העליות שזו למעלה מזו. ודוקא כשמקום הטומאה טפח על טפח, דנחשב כל הכותל כקבר סתום ומביא את הטומאה לכל העליות, אבל אין שם טפח על טפח, בוקעת כנגדה, והצדדים טהורים. ואין הכותל נידון מחצה על מחצה כיון דאפילו סדק ליכא לצד העליות:
+<b>עליה אחת בנויה על גבי שני בתים.</b> [שכותל זה מפסיק בין שני הבתים] ועליה בנויה על גבי שניהם:
+<b>היא טמאה.</b> עליה הראשונה, שהכותל ההוא מגיע עד המעזיבה והטומאה בוקעת בה:
+<b>וכל העליות שעל גבה טהורות.</b> דמעזיבה שעליה חוצצת:
+<b>כותל השונית.</b> כותל הבנוי במקום שהים מגיע שם בעת שהולך וסוער:
+<b>טומאה בוקעת ועולה.</b> אם יש טומאה תחתיו אין הכותל ההוא מטמא כל סביביו, לפי שאין שם חלל טפח:
+<b>נפש אטומה.</b> ציון שבונים על הקבר, והוא אטום שבנוי על הטומאה עצמה ואין המת קבור בארון כדי שיהיה בו חלל טפח:
+<b>כקבר סתום.</b> דמטמא כל סביביו במגע:
+<b>סמך לה סוכות.</b> אנפש אטומה דלעיל קאי, דאמרינן הנוגע בה מן הצדדים טהור, ואם עשה לציון זה האטום סוכות כעין משקוף, הסוכה הזו טמאה, לפי שהיא דומה לאוהל המת:
+<b>ור׳ יהודה מטהר.</b> כיון שהיא מן הצדדים. ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>כל שפועי אהלים כאהלים.</b> שאם היתה טומאה תחת השיפוע אע״פ שאינה תחת הגג של האוהל, טמא, כאילו היתה מונחת תחת הגג:
+<b>וכלה עד כאצבע.</b> מלמעלה לצד הגג. דלא חיישינן באוהל של טומאה אלא שיהא בתוכו אויר כשיעור טפח על טפח ברום טפח מרובע:
+<b>טומאה באוהל.</b> רוחב הגג שאינו משופע קרוי אוהל:
+<b>הנוגע בו מתוכו וכו׳</b> וטעמא דצד פנימי של אוהל וצד חיצון שלו כשני כלים חשיב להו, וצד שכלפי הטומאה ככלי הנוגע במת עצמו, וצד שני ככלים הנוגעים בכלים. הלכך, טומאה בתוכו, הנוגע מתוכו טמא טומאת שבעה, דהוה ליה אדם שנגע בכלים שנגעו במת דתנן בריש פרק קמא דטמא טומאת שבעה. 
+<b>אבל הנוגע מאחוריו טמא טומאת ערב.</b> כדתנן כלים, בכלים טמאים טומאת שבעה, השלישי, בין אדם בין כלים טמאים טומאת ערב. ובטומאה מאחוריו הוי איפכא, דצד חיצון ככלים הנוגעים במת, וצד פנימי ככלים בכלים. וטעמא דצד פנימי וצד חיצון נחשבים כשני כלים, דכשהטומאה בתוכו כיון דמציל מלהיות הטומאה בוקעת ועולה אין לו כח לטמא הנוגע בחוץ טומאת שבעה, וכשהטומאה בחוץ כיון דמציל מלהיות הטומאה בוקעת ויורדת אין לו כח לפנימי לטמא הנוגע בו טומאת שבעה. ומכל מקום האוהל עצמו בין בפנים בין בחוץ טמא טומאת שבעה, דהוי ליה כלים בכלים. וכולה מתניתין מיירי לאחר שיצא המת מן האוהל:
+<b>כחצי זית מתוכו וכחצי זית מאחוריו.</b> האוהל טמא ממה נפשך טומאת שבעה, שמצטרף חצי זית שבתוכו עם החצי זית שבאחוריו. אבל הנוגע, בין מתוכו בין מאחוריו אין בו אלא טומאת ערב, דכיון דליכא כזית במקום אחד אי אפשר לכל צד ליחשב אלא ככלים בכלים, הלכך הנוגע טמא טומאת ערב:
+<b>מקצתו מרודד על הארץ.</b> לאחר שפירשו האוהל, סרח העודף ביריעות האוהל פירשו אותם בארץ:
+<b>מרודד.</b> תרגום וירקעו את פחי הזהב (שמות ל״ט:ג׳) ורדידו:
+<b>טומאה תחתיו.</b> תחת אותו רידוד:
+<b>או על גביו.</b> על גבי הרידוד:
+<b>בוקעת ועולה בוקעת ויורדת.</b> ונטמא האהל. אבל הנכנס לתוכו טהור אם לא נגע בו:
+<b>מקצתו.</b> של אוהל:
+<b>מרודד על ארובה שבין בית לעליה.</b> וטומאה בבית:
+<b>רבי יוסי אומר מציל.</b> על העליה:
+<b>כנטיית האוהל.</b> שהארובה באויר האוהל, אז מציל על כל העליה שחוץ לאוהל:
+
+Mishnah 3
+
+<b>כולן טמאים.</b> כל הכלים המונחים תחת המשקוף של פתח בחלל הפתחים מבחוץ כולן טמאים אע״פ שהפתחים נעולים, דגזרו חכמים טומאה על המקום שהוא דרך יציאת טומאה, שסופו של מת לצאת דרך שם:
+<b>חשב להוציאו באחד מהן.</b> אע״פ שלא נפתח:
+<b>או בחלון שיש בו ארבעה.</b> דבהכי שיערו חכמים שראוי להוצאת המת:
+<b>הציל על כל הפתחים.</b> הנעולים:
+<b>יחשוב עד שלא ימות המת.</b> דמשירדה תורת טומאה לפתחים במיתת המת שוב אינה עולה מהן במחשבה אלא על ידי מעשה כגון נפתח:
+<b>ובית הלל אומרים אף משמת.</b> דמחשבה מפקעת תורת טומאה מן הפתחים מכאן ולהבא. אבל כלים שהיו בפתחים קודם מחשבה מודו בית הלל שהם טמאים:
+<b>היה.</b> אחד מן הפתחים סתום באבנים:
+<b>סתום.</b> באבנים:
+<b>כשיפתח ד׳ טפחים.</b> הוצלו שאר פתחים:
+<b>כשיתחיל.</b> לפתוח מיד הוצלו שאר פתחים:
+<b>בפותח בתחלה.</b> כגוז כותל. שאין בו פתח ובא לעשות פתח חדש, לא הוצלו הפתחים עד שיפתח ארבעה על ארבעה:  
+
+Mishnah 4
+
+<b>והוציאוה מבית לבית.</b> ובבית שני ילדה ולד מת, ומספקא לן אם [יצא הולד מת מן הבית] הראשון:
+<b>בזמן שהיא ניטלת בגפיים.</b> שחברותיה נוטלות אותו בזרועותיה שאינה יכולה לילך, חיישינן שמא יצא הולד מת מן הבית הראשון:
+<b>הקבר.</b> רחם האשה שנפתח כשהולד יוצא:
+<b>אין לנפלים פתיחת הקבר וכו׳</b> סיומא דמלתא דר׳ יהודה היא. והכי קאמר, הא דאמרן שמשנפתח הקבר אין פנאי להלך לא אמרן אלא בנפל שעיגל ראש כפיקה, כלומר שיש לו עיגול ראש גדול כפלך הזה שהנשים טוות בו החוט של שתי, אבל אם לא היה לנפל עיגול ראש כפיקה אלא קטן מזה, אע״פ שנפתח הקבר ויצא ראש הולד לחוץ, יש לה פנאי להלך וחיישינן שמא יצא ראשו מן הבית הראשון. והלכה כר׳ יהודה:
+
+Mishnah 5
+
+<b>יצא הראשון מת.</b> הולד הראשון יצא מת והולד השני יצא חי:
+<b>טהור.</b> השני החי מטומאת מת, אם הוציאו המת מן הבית קודם לידת השני. דבעודו במעי אמו לא נטמא אף על פי שנפתח הקבר, דטהרה בלועה אינה מיטמאה:
+<b>הראשון חי והשני מת טמא.</b> ואע״פ שהוציאו החי מן הבית קודם שנולד המת. דמכיון שיצא החי נפתח הקבר ונטמא מיד, דסוף טומאה לצאת:
+<b>בשפיר אחד טמא.</b> כלומר אם יצאו שניהם כעין שפיר אחד שיצאו בבת אחת, טמא. שפיר, שליא שהולד נתון בה:
+<b>בשני שפירין.</b> כלומר כעין שני שפירין זה אחר זה, אפילו ראשון חי ושני מת, טהור. דסבר ר׳ מאיר אע״פ שנפתח הקבר אין מטמא עד שיצא לאויר העולם. ואין הלכה כר׳ מאיר:
+
+Mishnah 6
+
+<b>יצא רובו, של ולד.</b> ומשיצא רוב ראשו שהוא משתצא פדחתו אין נוגעים בו:
+<b>שאין דוחים נפש.</b> הולד:
+<b>מפני נפש.</b> האשה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>יש מביאין את הטומאה.</b> שאם האהילו על הטומאה ואדם וכלים מביאין את הטומאה על האדם והכלים, ואע״פ שלא נגעו בטומאה:
+<b>וחוצצים.</b> אם הטומאה תחתיהן מצילין אדם וכלים שעל גבן, לפי שהן חוצצים בפני הטומאה. וכן אם טומאה על גבן מבחוץ, מצילין כלים שתחתיהן:
+<b>שידה.</b> תיבה גדולה של עץ כמין ארון:
+<b>תיבה.</b> קטנה כעין שולחנים:
+<b>מגדל.</b> של עץ עשוי לאוצר:
+<b>כוורת הקש.</b> קופות גדולות עשויות מקש או מערבה או כפות תמרים:
+<b>כוורת הקנים.</b> כמין סלים עשויין מקנים:
+<b>ובור ספינה אלכסנדרית.</b> הספינות הגדולות שמפליגים בהם בים הגדול, עושין בתוכן כלי גדול של עץ כמין בור שמשימים בו המים המתוקין הראויין לשתיה:
+<b>והן מחזיקים ארבעים סאה בלח.</b> דכיון שהן גדולים במדה זו שוב אינן מקבלים טומאה, וחוצצים בפני הטומאה:
+<b>סקורטיא.</b> עור שלובשים העבדנים בשעת מלאכתן:
+<b>קטבליא.</b> עור שמציעין למטה ושוכבין עליו, וקורין לו בערבי נט״ע:
+<b>שהן עשויין אהלים.</b> נטויין כעין אוהל. ואע״ג דיריעה וסקורטיא וקטבליא וסדין ומפץ ומחצלת כלים נינהו ומקבלי טומאה, מכל מקום כשהן נטויין כאהלים חוצצים בפני טומאה, דאוהל אע״ג דמקבל טומאה חוצץ בפני הטומאה:
+<b>ועדר בהמות.</b> כשהן עומדות ולא מהלכות וראשו של זה בין רגליו של זה:
+<b>ומכונות חיה ועוף.</b> קיני חיה ועוף. לשון מכון לשבתך (שמות ט״ו):
+<b>והעוף ששכן.</b> שהיה קשור על הכותל או על האילן:
+<b>והעושה מקום לבינה בשבלים.</b> שמחפה לשבלים מקום דומה לבית:
+<b>האירוס והקיסום ודלעת יונית וירקת חמורים.</b> כל אלו מיני ירקות שעלים שלהן רחבים:
+<b>חוץ מן העיגול של דבילה.</b> לפי שתחת צל עיגול של דבילה היו רגילים לישב יותר משאר אוכלים. והכי תניא בתוספתא. ואין הלכה כר׳ יוחנן בן נורי:
+
+Mishnah 2
+
+<b>הזיזין.</b> עץ או אבן יחידי היוצא מן הכותל קרוי זיז:
+<b>גזריות.</b> כמו גזוזטראות. בנין של אבנים או של עצים היוצא מן הכותל:
+<b>והשובכות.</b> של יונים:
+<b>והשקיפים והסלעים.</b> פירשנו לעיל סוף פרק ג׳:
+<b>גהרים.</b> מין חורים שמשם בא האור. ויש מפרשים מין מערות וחוחים:
+<b>והשננים.</b> שיני הסלע:
+<b>מעזיבה רכה.</b> כגון שעושים מערבה ומקנים ומשימים עליהם טיט מועט:
+<b>מעזיבה בינונית.</b> אבל אם אינן יכולים לסבול אלא מעזיבה רכה, אין מביאים את הטומאה ולא חוצצים. והלכה כחכמים:
+<b>אילן המיסך.</b> לשון סוככים בכנפיהם:
+<b>והפרעות היוצאות מן הגדר.</b> דרך גדר שנותנים בראשו קוצים וברקנים, ועודפים על הגדר ובולטים לחוץ. ופרעות, לשון גדל פרע:
+
+Mishnah 3
+
+<b>ואין מחזיקים ארבעים סאה בלח.</b> דכיון דמקבלי טומאה, אין חוצצין:
+<b>שאין עשויין אהלים.</b> אין נטועים כעין אוהל, אלא מרודדים על פי ארובה:
+<b>מוסף עליהם הריחים של אדם.</b> היינו ריחים דיד, שהן מיטלטלין ומקבלים טומאה. למעוטי ריחים של בהמה דלא מיטלטלין ולא מקבלי טומאה:  
+
+Mishnah 4
+
+<b>מסכת פרוסה.</b> חוטי השתי כמו שהן פרוסים בכלי האורג קודם שיארג הבגד, אם היו פרוסים על פני ארובה שבין בית לעליה וטומאה תחתיה, מצלת על הכלים שלמעלה. אבל אם מאהלת על המת ועל הכלים אין מביאה את הטומאה, דלא חשיבא אוהל עד שתיארג:
+<b>וחבילי המטה.</b> חבלים של מטה כשהיא מסורגת:
+<b>והמשפלות.</b> קופות שמוציאים בהן את הזבל:
+<b>והסריגות שבחלונות.</b> סבכות שעושים בחלונות, חוצצים, שאין הטומאה עוברת לצד אחר. ובלבד שלא יהיה בכולן נקב כפותח טפח, שנקב פותח טפח מביא את הטומאה:  
+
+Mishnah 5
+
+<b>ירקות שמנו.</b> הנך דתנן בריש פירקין, אירוס וקיסוס וירקות חמורים ודלעת יונית. והנהו במחוברים. דאי בתלושים, אי בשהוכשרו לקבל טומאה, לא חייצי, דדבר המקבל טומאה אינו חוצץ בפני הטומאה. ואי בשלא הוכשרו, היינו אוכלים טהורים:
+<b>כפת הברד.</b> חתיכת הברד. לשון משליך קרחו כפיתים (תהילים קמ״ז:י״ז). אי נמי, ברד העשוי ככיפה. ארקוול״ט בלע״ז:
+<b>והכפור.</b> מים הנוזלים ויורדים שקפאו:
+<b>גליד.</b> מי נהרות קפואים:
+<b>והמלח.</b> כל הני אין מביאים ולא חוצצים. לפי שהן נימוחים ואינם מתקיימים:
+<b>דולג.</b> בהמה וחיה. וקופץ, באדם. ויש אומרים, דולג וקופץ תרוייהו באדם, אלא דולג שרגלו אחת מונחת בארץ ודולג בשניה, וקופץ, בשתי רגליו:
+<b>והטלית המנפנפת.</b> שמניפתה הרוח ועומדת באויר כמו קובה:
+<b>כבש את האבן על גבי הטלית.</b> שהיתה אבן מונחת בקצה אחד של טלית והניף הרוח הקצה השני ונעשה כמין אוהל:
+<b>מביאה את הטומאה.</b> אם האהילה על המת ועל הכלים מביאה את הטומאה על הכלים:
+<b>הבית שבספינה.</b> כגון שהבית בראש הספינה ומאהלת על הכלים שבספינה ועל המת שבים בשעה שהיא מהלכת. פירוש אחר, הבית שבספינה ואינו יכול לעמוד ברוח מצויה, אפילו האהיל על המת והכלים שבספינה אינו מביא את הטומאה, דלא חשיב אוהל. ואין הלכה כר׳ יוסי:  
+
+Mishnah 6
+
+<b>כשני חצאי זיתים.</b> חצי זית בזו וחצי בזו:
+<b>הבית טמא.</b> דאין צמיד פתיל מציל על הטומאה שתחתיו שלא תטמא הבית, ואע״פ שהן בשתי חביות, הואיל ושתיהן בבית מצטרפים לכשיעור לטמא הבית. והחביות טהורות, דאין טומאת חצי זית שבחברתה נכנסת לתוכה הואיל ומוקפת צמיד פתיל:
+<b>וכן שני חדרים שהן פתוחים לבית.</b> ודלתותיהן נעולות, וחצי זית בחדר זה וחצי זית בחדר זה. הבית טמא, דסוף טומאה לצאת, וחדרים טהורים דאין דרך טומאה ליכנס:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>כוורת.</b> שיש לה שולים, ומחזקת ארבעים סאה בלח שהן כוריים ביבש שאינה מקבלת טומאה, ומוטה על צדה בתוך הפתח ומקצתה בחוץ ומקצתה בבית:
+<b>ופיה לחוץ.</b> ושוליה לפנים:
+<b>כזית מן המת נתון תחתיה.</b> מבחוץ:
+<b>כל שהוא כנגד הזית.</b> אם הזית תחתיה וכלים על גבה כנגדו, או הזית על גבה וכלים תחתיה כנגדו:
+<b>תחתיה וגבה טמא.</b> אבל מה שבתוכה טהור. דאע״פ שהכוורת מצלת על מה שבתוכה, אינה מצלת על מה שתחתיה וגבה כנגד הזית של טומאה. דעל מה שבתוכה דין הוא שתציל, דאפילו מונחת באוהל המת מצלת בצמיד פתיל, כיון שאינה מקבלת טומאה, אבל מה שתחתיה ושעל גבה אינה מצלת כיון דכלי היא, כדתנן לעיל פרק ו׳ אדם וכלים נעשים אוהלים לטמא אבל לא לטהר:
+<b>וכל שאינו כנגד הזית תוכה והבית טהור.</b> הכי קאמר, כלים שתחתיה וגבה שאינן כנגד הזית של טומאה, ותוכה כלומר כלים שבתוכה ואפילו הן כנגד הזית, וכלים נמי שבבית, הכל טהור:
+<b>בבית אין טמא אלא הבית.</b> אם הכזית בבית אין טמא אלא הבית, אבל הכלים שבתוך הכוורת טהורים, דפיה לחוץ:
+<b>בתוכה הכל טמא.</b> אם הכזית בתוך הכוורת, הכל טמא. דבכוורת שהיא נקובה מן הדפנות בפותח טפח עסקינן, כדבעינן למימר לקמן [משנה ג׳], אלא שהנקבים פקוקים בקש ואין הסתימה מהודקת, ודרך הנקבים יוצאה הטומאה לבית כיון דלא מהדקי, ואפילו כלים שתחתיה ושעל גבה מבחוץ טמאים, דכיון שהזית בתוכה רואין אותה כאילו היא מלאה טומאה, ואין כלי מציל על מה שתחתיו ועל גביו. אבל כשהטומאה בבית, אמרן לעיל דאין טמא אלא הבית, שאין הטומאה נכנסת בכוורת דרך נקבים אע״פ שיש בהן פותח טפח הואיל והן פקוקים, ודרך פיה אינה נכנסת שהרי פיה לחוץ:
+
+Mishnah 2
+
+<b>היתה גבוהה מן הארץ טפח.</b> דעכשיו יש תחתיה אוהל טפח:
+<b>הכל טמא.</b> דמביאה טומאה לבית כיון דגבוהה טפח, וכלים שעל גבה אפילו שלא כנגד הטומאה נמי טמאין ואפילו בחוץ, דתחתיה כמאן דמליא טומאה. ואין מצלת על גבה דאין כלי מציל. וכן אם טומאה בבית נמי הכל טמא מהאי טעמא, דאוהל הבית מביא טומאה לתחתיה ואין מצלת על גבה. ואם טומאה על גבה, כיון דאין מצלת על מה שתחתיה, רואים תחתיה כמאן דמליא טומאה, הלכך מה שבבית ומה שתחתיה ומה שעל גבה הכל טמא:
+<b>אלא תוכה.</b> כלומר הכל טמא חוץ ממה שבתוכה שטהור:
+
+Mishnah 3
+
+<b>בזמן שהיא כלי.</b> שלא נפחתה ולא נתבטלה מתורת כלי:
+<b>מחולחלת.</b> שהדפנות נקובות בפותח טפח. שרגילים לעשות נקבים בדפנות הכוורת כדי שיכנסו הדבורים ויצאו, ופעמים שהנקבים פקוקים בקש אלא דהפקק לא מיהדק:
+<b>היתה פחותה.</b> שנפחתה ונתבטלה מתורת כלי:
+<b>ופקוקה בקש.</b> במקום הפחיתה. ודפנותיה שלימות שאינה מחולחלת:
+<b>או אפוצה.</b> או אפילו אין דפנותיה שלימות אלא שאפוצה. כלומר סתומה במקום שהיא מחולחלת ואין בה חלחול טפח:
+<b>כנגדו עד התהום טמא.</b> וכל השאר טהור. דכיון דלאו כלי הוא חשוב כאוהל להציל תוכה ועל גבה:
+<b>על גבה.</b> אם כזית מן המת נתון על גבה:
+<b>כנגדו עד הרקיע טמא.</b> וכל השאר טהור, דמצלת תוכה ותחתיה. כיון דלאו כלי היא:
+<b>בבית.</b> אם כזית מן המת בבית:
+<b>אין טמא אלא הבית.</b> וכל השאר טהור, דפיה לחוץ:
+<b>בתוכה.</b> אם כזית מן המת בבית:
+<b>אין טמא אלא תוכה.</b> וכל השאר טהור. דאין טומאה נכנסת לבית כיון דאינה מחולחלת ופיה לחוץ. ומצלת נמי על מה שתחתיה ועל גבה, כיון דלאו כלי היא:
+
+Mishnah 4
+
+<b>תחתיה והבית טמא.</b> דמביאין טומאה מזה לזה:
+<b>תוכה טהור.</b> מה שבפנים, כיון דפיה לחוץ. וגבה נמי טהור, דמצלת על מה שבחוץ כיון דלאו כלי היא:
+<b>בתוכה.</b> אם הטומאה בתוכה:
+<b>אין טמא אלא תוכה.</b> וכל השאר טהור:
+
+Mishnah 5
+
+<b>היה פיה לפנים.</b> שהיתה מוטה על צדה ושוליה לחוץ ופיה בפנים. והשתא מיירי בזמן שהיא כלי מחולחלת ואינה גבוהה מן הארץ טפח. ואין חילוק בין פיה לחוץ לפיה לפנים, אלא דפיה לחוץ קתני לעיל בבית אין טמא אלא הבית, והכא דפיה לפנים קתני הכל טמא, משום דנכנסת טומאה דרך פיה:
+
+Mishnah 6
+
+<b>היתה גבוהה.</b> לעיל דפיה לחוץ קתני טומאה תחתיה או בבית [או על גבה, הכל טמא אלא תוכה,] והכא דפיה לפנים, הכל טמא:
+
+Mishnah 7
+
+<b>בזמן שהיא כלי מחולחלת.</b> בחנם נקט מחולחלת, דלא מהני מחולחלת אלא בפיה לחוץ לענין הוצאת טומאה מתוכה לבית, והכא דפיה לפנים הרי יוצאה דרך פיה. אלא איידי דתנא רישא מחולחלת בהדי כלי נקטיה נמי הכא:
+<b>כנגדו עד התהום טמא.</b> והשאר טהור. ובשאינה גבוהה מן הארץ טפח איירי:
+<b>בתוכה או בבית תוכה והבית טמאים.</b> משום דפיה לפנים. אבל לעיל דפיה לחוץ קתני טומאה בבית אין טמא אלא הבית והשאר טהור:
+
+Mishnah 8
+
+<b>אלא גבה.</b> ותוכה טמא כשהטומאה בבית, משום דפיה לפנים. אבל לעיל דפיה לחוץ, תוכה וגבה טהור:
+
+Mishnah 9
+
+<b>היתה ממלאה את כל הבית.</b> שכולה בתוך הבית לפנים ויושבת על שוליה ופיה מגיע לשמי קורה, שאין בינה לתקרה פותח טפח:
+<b>טומאה בתוכה הבית טמא טומאה בבית מה שבתוכה טהור.</b> מידי דהוה אביב שהוא קמור תחת הבית שיש בו פותח טפח ואין ביציאתו פותח טפח דתנן לעיל בפרק ג׳:
+<b>בין עומדת.</b> כלומר, דין זה נוהג בין עומדת ומגעת לקורות בין מוטה על צדה ואין בין פיה לדופן הבית פותח טפח: 
+<b>בין אחת בין שתים.</b> זו על זו ואין בין פי השניה לקורות פותח טפח, וכן אין בין שולי השניה לפיה של ראשונה פותח טפח:
+
+Mishnah 10
+
+<b>הבית טהור.</b> שהמשקוף יורד וסותם את פי הכוורת. ובכוורת שאינה מחולחלת איירי. דאי במחולחלת, דרך החלחול היתה טומאה יוצאה לבית ככל הני דלעיל:
+<b>טומאה בבית מה שבתוכה טהור.</b> גרסינן. שהטומאה יוצאה לחוץ ואינה נכנסת לכוורת. וברוב ספרים גורסין, מה שבתוכה טמא לפי שהטומאה יוצאה מן הבית דרך פתחה ומטמא מה שבכוורת, והיא עומדת בתוך הפתח:
+
+Mishnah 11
+
+<b>באויר.</b> בחצר או בגינה שאין שם אוהל, ודינה כדין כוורת שהיא לתוך הפתח ופיה לחוץ כדתנן בריש פרקין. וכן נמי גבוהה טפח דהכא כגבוהה טפח דריש פרקין, אלא דכאן אין שייך להזכיר בית, דבעומדת תחת האויר עסקינן:
+
+Mishnah 12
+
+<b>בזמן שהיא כלי.</b> היכא דעומדת באויר אין שייך להזכיר מחולחלת, ומשום הכי לא תנא הכא או אפוצה כדתני לעיל, דאין שייך אפוצה אלא במחולחלת:
+<b>או מחזקת ארבעים סאה כדברי חכמים.</b> דפליגי אתנא קמא וסברי דמחזקת ארבעים סאה. כנפחתה ונתבטלה מתורת כלי דמיא, ומצלת אתחתיה ואתוכה ועל גבה:
+<b>כזית מן המת נתון תחתיה.</b> דינה כנפחתה ואינה גבוהה ופיה לחוץ דתנן לעיל:
+<b>היתה גבוהה מן הארץ טפח.</b> הך נמי דינה כדין כוורת שפיה לחוץ ופחותה ופקוקה וגבוהה טפח דתנן לעיל:
+
+Mishnah 13
+
+<b>היתה יושבת על שוליה וכו׳ טומאה תחתיה או בתוכה או על גבה.</b> כל על גבה. ששנינו גבי כוורת כשהיא יושבת על שוליה ופיה למעלה, היינו שהטומאה מאהיל חוצה [לה] למעלה מפיה:
+<b>בוקעת ועולה.</b> אע״ג דלעיל במוטה על צדה וטומאה תחתיה או על גבה מצלת על מה שבתוכה, הכא דפיה למעלה מאחר דאין מצלת על מה שחוצה לה אין מצלת על מה שבתוכה, כיון דאין הפסק בין אויר שבתוכה לאויר של מעלה בחוצה לה. ודוקא כנגד הזית טמא ולא מן הצדדים, כיון דפחותה ואין גבוהה טפח, שאין שם אוהל להביא את הטומאה לצדדין. 
+<b>אבל היתה גבוהה טפח או מכוסה.</b> אע״פ שאינה גבוהה טפח.
+<b>או כפאה על פיה.</b> שיש אוהל להביא טומאה:
+<b>הכל טמא.</b> ואין הכיסוי חשוב להפסיק בין אויר תוכה לאויר שלמעלה, דלא דמי כלל למוטה על צדה. ודוקא דמכוסה בכפישה או בשאר כלי אע״פ שאינו מקבל טומאה, אבל מכוסה בנסר, אף על פי שטומאה על גבה אין הטומאה בוקעת את הנסר, כדתנן לעיל פרק ה׳ [משנה ו׳] גבי כוורת שהיא בתוך הבית:
+
+Mishnah 14
+
+<b>היתה פחותה.</b> שנפחתה ובטלה מתורת כלי:
+<b>כדברי חכמים.</b> דפליגי אתנא קמא ומשוו מחזקת ארבעים סאה לפחותה ופקוקה בקש:
+<b>אין טומאה עולה לה.</b> בזמן שהטומאה תחתיה אינה עולה לתוכה:
+<b>אף לא יורדת ממנה.</b> בזמן שהטומאה לתוכה אינה יורדת תחתיה:
+<b>תחתיה טמא.</b> ותוכה וגבה טהור:
+<b>כנגדו עד הרקיע טמא.</b> אבל תחתיה טהור:
+
+Mishnah 15
+
+<b>ארון שהיא רחבה.</b> האי ארון הוא שן סלע שבולט מן ההר, ונחצב בו קבר רחב מלמטה וצר מלמעלה ופיו למעלה:
+<b>הנוגע בה מלמטן טהור.</b> דמה שכנגד פיו נחשב כארון, אבל שבצדדים לא:
+<b>רחב מלמעלה וצר מלמטה.</b> או שהיה שוה, הנוגע בו מכל מקום טמא, דברי ר׳ אליעזר. שהכיסוי מבקע הטומאה בכולו, שהטומאה עולה עד הכיסוי וחוזרת ויורדת על פני כולה:
+<b>רבי יהושע מטהר מטפח ולמטה.</b> דאין נחשב כארון אלא טפח הסמוך לחלל הארון, הלכך אינה בוקעת מטפח ולמטה:
+<b>העשויה כמין קמטרא.</b> הוא כלי שכיסויו מכסה עובי הדפנות. תרגום לאשר על המלתחה (מלכים ב י׳ כ״ב), לדי ממנא על קמטרא:
+<b>הנוגע בה מכל מקום טמא.</b> דכל שכנגד הכיסוי טמא, וכיסויו מכסה את כולו:
+<b>כמין גלוסקוס הנוגע בה מכל מקום טהור.</b> אין כיסוי שלו אלא כנגד חללו כיתד התחוב בנקב בדוחק:
+<b>חוץ ממקום פתיחתה.</b> בכיסוי שכנגד חללה:
+
+Mishnah 16
+
+<b>חבית שהיא יושבת.</b> חביות שלהן צרות למעלה לצד פיהן, ולמטה לצד השולים, ורחבות באמצען, וכמין בטן רחב בולט מהן באמצען מבחוץ:
+<b>באויר.</b> היינו באויר העולם. לאפוקי תחת האוהל:
+<b>קורקורותה.</b> כמו קרקעיתה והן השולים:
+<b>בוקעת ועולה בוקעת ויורדת.</b> וכל כלים שכנגד הזית טמאים, בין תחתיה בין על גבה בין בתוכה, מידי דהוה אכוורת דלעיל [משנה י״ג] היושבת על שוליה. אבל שבצדדים שלא כנגד הזית טהורים:
+<b>והחבית טמאה.</b> לא שתהא החבית עצמה טמאה, דהא הכא בחבית שאינה מקבלת טומאה עסקינן כדמוכח בסיפא, אלא החבית טמאה כלומר אף כלים שבתוך החבית כנגד הטומאה טמאים, משום דסתם חבית פיה רחב כשיעור קורקורותה, וכיון שאין הפסק בין אויר תוכה לאויר שעל גבה למעלה חוצה לה, מתוך שאינה מצלת חוצה לה אין מצלת בתוכה:
+<b>תחת דופנה מבחוץ טומאה בוקעת ועולה בוקעת ויורדת.</b> וטמא חוץ לחבית כל שכנגד הזית:
+<b>והחבית טהורה.</b> היינו מה שבתוך החבית אפילו כנגד הזית. דדופני החבית בולטות באמצע וכשיש כזית תחת הדופן דמי דופנה לכוורת שהיא מוטה על צדה דתוכה טהור, לפי שיש הפסק בין אויר תוכה שכנגד הזית לאויר שחוצה לה כנגד הזית: 
+<b>בתוכה ותחת דופנה</b> כלומר בפנים בחלל דפנה וקרי לה תחת דופנה, לפי שהדופן הולך וצר לצד פיה ולאפוקי על שוליה המכוון כנגד פיה:
+<b>אם יש בדפנות פותח טפח.</b> שבטן החבית בולט כל כך לחוץ שיש שם במקום אחד עד כנגד פיה של חבית טפח על טפח ברום טפח:
+<b>הכל טמא.</b> שהאוהל מביא את הטומאה בכל החבית חוץ מכנגד פיה שאין שם אוהל, הלכך כנגד פיה טהור:
+<b>ואם לאו.</b> דאין שם טפח:
+<b>טומאה בוקעת ועולה.</b> ואין טמא אלא כנגד הזית:
+<b>במה דברים אמורים בטהורה.</b> בחבית שאינה מקבלת טומאה:
+<b>אבל אם היתה טמאה.</b> כגון סתם חבית שנצרפה בכבשן שהיא מקבלת טומאה. 
+<b>או גבוהה מן הארץ טפח או מכוסה או כפויה.</b> ואפילו היא טהורה. 
+<b>וטומאה תחתיה או בתוכה או על גבה, הכל טמא.</b> דאי בת קבולי טומאה היא ויושבת על שוליה וטומאה תחתיה או בתוכה או על גבה, אע״פ שאין כלי חרס מיטמא מגבו נטמאת כאן החבית עצמה, מידי דהוי אכלים שבתוכה מאחר שאינה מוקפת צמיד פתיל, דאין כלי מציל אפילו על מה שבתוכו אלא עם דפנות אהלים במקום שאין הפסק מאויר תוכו לאויר שחוצה לו. והאי תחתיה היינו תחת שוליה, דלא תני תחת דופנה מבחוץ. ונטמאת החבית עצמה, וכיון דחבית עצמה טמאה היא נטמאו כל כלים שבתוכה אפילו שלא כנגד הטומאה, דאע״ג דקיימא לן דאין אדם וכלים מיטמאין מאויר כלי חרס, הכא כל זמן שהזית תחתיה מיטמאין מטעם חיבורים, מאחר דחבית עצמה טמאה. וכן גבוהה מן הארץ טפח אפילו טהורה חזינן תחתיה כאילו הוא מלא טומאה, ואפילו טומאה על גבה. והשתא כל הני אין דינם שוה, דאם החבית מקבלת טומאה, מה שבתוכה אפילו שלא כנגד הטומאה טמא. והמאהיל על גבה, כנגד הטומאה טמא שלא כנגד הטומאה טהור. אבל גבוהה מן הארץ טפח או מכוסה או כפויה על פיה, המאהיל על גבה אפילו שלא כנגד הטומאה טמא. ואין לתמוה, כפויה על פיה וטומאה על גבה תציל מה שבתוכה ככלים טהורים המוקפים צמיד פתיל, דשאני הכא דליכא מירוח:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>ארובה שהיא בתוך הבית.</b> ומגולה לאויר, שאין עליה גג מלמעלה:
+<b>כנגד ארובה טהור.</b> כלים המונחים למטה בארץ כנגד הארובה ורואים פני הרקיע, טהורים:
+<b>מלמעלן.</b> על פי הארובה:
+<b>עירב את הטומאה.</b> והכל טמא. הבית טמא והנותן רגלו גם כן טמא:
+<b>וכנגד הטומאה טמא.</b> שהזית נמשך לכאן ולכאן:
+
+Mishnah 2
+
+<b>אין בארובה פותח טפח.</b> הא קא משמע לן דאפילו בפחות מטפח לא אמרינן בטומאה לבוד:
+<b>נתן את רגלו.</b> טהור הנותן, דכסתום דמי לגביה. שאין טומאה נכנסת לאוהל ולא יוצאה ממנו בפחות מפותח טפח:
+<b>אם טומאה קדמה את רגלו טמא.</b> שהרי בעת שנתן רגלו האהיל על הטומאה:
+<b>ואם רגלו קדמה את הטומאה טהור.</b> שקודם שבאה הטומאה כבר נעשה אוהל סתום, ובשעה שנכנס בו הטומאה אין שם בארובה פותח טפח כדי שתצא ממנה הטומאה:
+<b>שתי רגלים זו על גב זו.</b> של שני אנשים, ונתן הראשון רגלו על פי ארובה ורגל של שני מונח על רגלו של ראשון, ואח״כ נכנסה טומאה בבית תחת הארובה, ואח״כ הסיר הראשון את רגלו ונמצאת רגל השני מונחת על פי הארובה, אע״פ ששני זה האהיל על הטומאה כשהסיר הראשון את רגלו, השני טהור, מפני שקדמה רגלו של ראשון את הטומאה. ואין הלכה כר׳ שמעון ולא כר׳ מאיר:
+
+Mishnah 3
+
+<b>כנגד ארובה.</b> בארובה שאין בה פותח טפח:
+<b>וכנגד הטומאה טמא.</b> היינו המאהיל על הטומאה:
+<b>כדי שתחלק.</b> שיהיה במקצת הטומאה שיעור כדי לטמא באוהל, דהיינו כשיהיה בכולה שני זיתים. או יותר. והלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>ארובות זו על גב זו.</b> כגון שיש ארובה בין בית לעליה ויש עוד ארובה אחרת בגג העליה מכוונת כנגדה, ובכל אחת ואחת פותח טפח:
+<b>בין מלמעלן.</b> בארובה העליונה:
+<b>בין מלמטן.</b> בארובה התחתונה:
+<b>הכל טמא.</b> אפילו מה שבעליה. אע״פ שנתן בתחתונה ולא בעליונה. דכיון דדבר המקבל טומאה הוא ואין חוצץ בפני הטומאה שבבית, רואין אותו כאילו הוא נתון בפי הארובה העליונה ועירב את הטומאה:
+<b>ממנו ולמטן טמא.</b> דנעשה אוהל סתום וכל מה שבתוכו טמא:
+<b>ממנו ולמעלן טהור.</b> דחוצץ בפני הטומאה:
+
+Mishnah 5
+
+<b>אין טמא אלא התחתון.</b> דכיון דטומאה בבית שלא כנגד ארובה, אין טומאה יוצאה בפחות מטפח, וטהורה העליה אע״פ שארובה של עליה סתומה:
+<b>הכל טמא.</b> דכיון דטומאה כנגד ארובות ודבר טמא אינו חוצץ רואין אותו כאילו הוא נתון בפני הארובה העליונה ועירב את הטומאה:
+
+Mishnah 6
+
+<b>ארובה.</b> שהיא רואה את האויר:
+<b>וקדירה נתונה תחתיה.</b> בארץ כנגד הארובה. ואינה רחבה כל כך שאם תעלה כנגד הארובה שיהיו שפתותיה נוגעות בארובה, אלא יוצאת ונכנסת בריוח:
+<b>טומאה בוקעת ועולה.</b> והבית טהור, וכל המאהיל עליה שלא כנגד הטומאה טהור. אבל כנגד הטומאה טמא, דאע״ג דאין כלי חרס מטמא מגבו, הכא דטומאה בוקעת תוכה נמי טמא, אע״ג דטומאה תחתיה. וכל מה שבקדירה טמא ואפילו שלא כנגד הטומאה:
+<b>תחתיה והבית טמא.</b> שהקדירה מאהלת על הטומאה, הואיל וגבוהה טפח:
+<b>תוכה וגבה טהור.</b> שהקדירה חוצצת בפני הטומאה ומצלת עם דפנות אהלים:
+<b>בתוכה או על גבה הכל טמא.</b> תוכה וגבה ותחתיה והבית. דטומאה שעל גבה בוקעת תחתיה, והרי גבוהה טפח, ושוב אין מצלת כיון דקדירה טמאה:
+
+Mishnah 7
+
+<b>היתה נתונה.</b> אקדירה קאי:
+<b>בצד האסקופה.</b> שהיתה מונחת על האסקופה מבחוץ ומשוכה לפנים כל כך שאם תעלה יש ממנה טפח תחת המשקוף. וכגון שהקדירה רחבה מלמטה הרבה וצרה מלמעלה כלפי פיה, דכי קיימא טפח תחת המשקוף עדיין כל פיה לחוץ:
+<b>טומאה תחתיה.</b> ברצוצה איירי:
+<b>בוקעת ועולה.</b> והבית טהור. וכגון שהטומאה מן המשקוף ולחוץ, דאי בטפח המשוך לפנים היה הבית טמא:
+<b>תחתיה והבית טמא.</b> כיון דאיכא טפח ממנה לפנים שמביא את הטומאה לבית:
+<b>תוכה וגבה טהור.</b> דנצולת עם דופן הבית:
+<b>הכל טמא.</b> דנטמאה הקדירה ואינה חוצצת, ורואין את הטומאה כאילו היא תחתיה והבית טמא:
+<b>או מודבקת.</b> שאין הקדירה תחת המשקוף כלל אלא למעלה דבוקה בצד המשקוף, ואין רוחב דביקתה טפח:
+<b>אין טמא אלא תחתיה.</b> כיון דליכא טפח תחת המשקוף אין מביא טומאה לבית, והבית ותוכה וגבה הכל טהור:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>הבית שנסדק.</b> גג הבית שנחלק על פני כולו לשני חלקים:
+<b>טומאה בחוץ.</b> לצד החיצון שבו הפתח:
+<b>כלים שבפנים טהורים.</b> שאין דרך טומאה ליכנס אלא לצאת:
+<b>ובית הלל אומרים כל שהוא.</b> בתוספתא מפרש כל שהוא דבית הלל ובלבד שיהא כחוט המשקולת. והלכה כבית הלל:
+
+Mishnah 2
+
+<b>אכסדרה שנסדקה.</b> תקרת האכסדרה שנחלקה לשנים:
+<b>כלים שבצד השני טהורים.</b> שאויר הסדק מפסיק, וגורם שאין הטומאה עוברת לצד השני:
+<b>עירב את הטומאה.</b> לפי שנסתם האויר:
+<b>בארץ.</b> ברצפת האכסדרה כנגד הסדק שבתקרה:
+
+Mishnah 3
+
+<b>סגוס.</b> בגד צמר עב מאוד:
+<b>וכופת.</b> קורה עבה. אע״פ שגובה עוביין יותר מטפח, 
+<b>אינן מביאין את הטומאה.</b> אם נתנן בארץ כנגד הסדק שבתקרת האכסדרה, אלא אם כן יש תחתיהן חלל טפח:
+<b>קפולין.</b> כמו טלית מקופלת. בגדים הרבה מקופלים זו על זו:
+<b>עד שתהיה העליונה גבוהה מן הארץ טפח.</b> ואע״פ שהבגדים נתונים תחתיה העליונה מביאה את הטומאה, הואיל וגבוהה מן הארץ טפח:
+<b>היה אדם נתון שם.</b> בארץ כנגד הסדק:
+<b>חלול.</b> חלל הגוף נחשב חלל אע״פ שבני מעיו לתוכו:
+
+Mishnah 4
+
+<b>והאהיל על קוברי המת.</b> היינו שהאהיל על המת:
+<b>בית שמאי אומרים אינו מביא את הטומאה.</b> בית שמאי לטעמייהו, דחלל גופו לא חשיב חלל, הלכך אין מביא את הטומאה לבית. ובית הלל לטעמייהו דחשבי ליה חלל, הלכך אע״פ שגופו דבוק בחלון, צד עליון שבו מביא את הטומאה לבית, דהא איכא חלל גופו דהוי טפח:
+<b>ומודים.</b> בית שמאי באדם לבוש:
+
+Mishnah 5
+
+<b>היה מוטל על האסקופה.</b> מקצתו בתוך הבית ומקצתו חוץ לבית:
+<b>אינו מביא את הטומאה.</b> דאין כאן חלל:
+
+Mishnah 6
+
+<b>והאהילו עליו טהורים.</b> על מקצת גופו שבחוץ:
+<b>בית שמאי מטהרין.</b> דאין באה תחתיו טומאה שבבית, דאין כאן חלל:
+<b>ובית הלל מטמאין.</b> דסברי אדם חלול הוא ובאה תחתיו טומאה, ואותן שהאהילו עליו בחוץ נטמאו:
+
+Mishnah 7
+
+<b>ומת הכלב.</b> דאילו חי אפילו כולו בבית, הבית טהור, דטומאה בלועה בבעלי חיים אינה מטמאה:
+<b>ומוטל על האסקופה.</b> וצוארו לפנים:
+<b>אם יש בצוארו פותח טפח.</b> רוחב הצואר טפח. ומשערין אותו על ידי חוט המקיף את הצואר. דכל שיש ברחבו טפח יש בהיקפו שלשה טפחים:
+<b>מביא את הטומאה.</b> דצד העליון שבו מאהיל על הטומאה וממשיך את הטומאה לבית:
+<b>ואם לאו.</b> דאינו פותח טפח:
+<b>אינו מביא את הטומאה.</b> דלענין הבאת טומאה בעינן פותח טפח:
+<b>רבי יוסי אומר רואים את הטומאה.</b> בודקים בגופו של כלב את מקום הטומאה. אם היא מן המשקוף ולפנים, הבית טמא אע״פ שאין בצוארו רוחב טפח, דטומאה טמונה בוקעת ועולה, ונמצא שהבית האהיל על הטומאה. והלכה כר׳ יוסי:
+<b>פיו לפנים.</b> ונקב זנבו מבחוץ:
+<b>הבית טהור.</b> אם טומאה מבחוץ. דמשום המשכה לא מטמאינן ליה, שאין דרך מאכל לצאת דרך פיו אלא דרך נקב בית הרעי:
+<b>פיו לחוץ.</b> ושוליו לפנים:
+<b>הבית טמא.</b> שהרי דרך פתח קטן זה היה סופה לצאת:
+<b>בין כך ובין כך.</b> בין פיו לפנים בין פיו לחוץ, בין טומאה מכנגד המשקוף ולפנים בין טומאה לחוץ, בין יש בצוארו טפח בין אין בצוארו טפח, בכל ענין הבית טמא, דטומאה יוצאה בין דרך כניסתה בין דרך יציאתה:
+<b>כמה תשהה.</b> בשר המת. 
+<b>במעיו.</b> של כלב קודם שימות הכלב ושוב לא יטמא מפני שיהיה חשוב כמעוכל:
+<b>שלשה ימים מעת לעת.</b> משעה שאכלה. כדאמרינן [שבת דף קנ״ה] גלוי וידוע לפני הקב״ה שמזונותיו של כלב מועטין לפיכך משהה אכילתו בתוך מעיו שלשה ימים:
+<b>בעופות ובדגים.</b> אם אכלו בשר המת, כדי שתפול לאור ותשרף:
+<b>ר׳ יהודה בן בתירא אומר וכו׳</b> והלכה כרבי יהודה בן בתירא:
+
+Mishnah 8
+
+<b>החדות.</b> כמו הדות. והיינו בור והיינו דות, אלא שבור בחפירה ודות בבנין:
+<b>ומנורה בתוכו.</b> בתוך הדות:
+<b>והפרח של מנורה יוצא וכפישה נתונה עליו גרסינן.</b> כלומר על הפרח. ופרח הוא הרחב שבראש המנורה שהנר יושב עליו. וכפישה, סל גדול שכובשים בו הזיתים לכומרן:
+<b>על פי החדות.</b> שאינה נופלת לתוכו:
+<b>טהור.</b> דניצול עם דופני האוהל, כדאמרינן לעיל בפרק ה׳ [משנה ו׳]:
+<b>והמנורה טמאה.</b> מפני הפרח היוצא מן הדות, ואין הכפישה מצלת עליו. ואם תאמר, כיון דמנורה טמאה היאך הדות טהור, והלא היא מטמאה כמת עצמו דחרב הרי הוא כחלל. יש לומר, דמיירי כגון דליכא מת בבית אלא חרב שנגע במת, ועל ידו מיטמא הבית והמנורה, וקיימא לן דאין כלי עושה כלי אחר כיוצא בו, כדפרישנא בפרק קמא:
+<b>אף המנורה טהורה.</b> דבתר דידה אזלינן ולא בתר פרחה, והיא בתוך הדות קיימא וניצולת עם הדות:
+<b>הכל טמא.</b> בין הדות בין המנורה. כיון דאם תנטל מנורה כפישה נופלת לתוך הדות:
+
+Mishnah 9
+
+<b>טומאה שם.</b> בתוך הדות, אע״פ שהכפישה על גביו:
+<b>הבית טמא.</b> דאין צמיד פתיל לטומאה:
+<b>טומאה בבית.</b> השתא מיירי בדות פתוח שאין עליו כפישה:
+<b>טהורים.</b> הכלים. כיון שיש במקומן טפח על טפח ברום טפח, דניצולין שם כביב שהוא קמור תחת הבית דתנן לעיל בפרק ג׳ [משנה ז׳] טומאה בבית מה שבתוכו טהור:
+<b>רחבים משל בית.</b> כגון שחלל הדות מרחיב והולך תחת כותל הבית וכותל הדות בנוי מחוץ לכותל הבית והכלים שם:
+<b>בין כך ובין כך.</b> דאפילו דאין במקומן טפח על טפח ברום טפח טהורין:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>נסר שהוא נתון על פי תנור חדש.</b> שלא הוסק, דלא מקבל טומאה. ובתנור העומד בחצר או בגינה איירי:
+<b>בפותח טפח.</b> שהנסר רחב ויוצא חוץ לתנור טפח סביב מכל צדדיו:
+<b>שעל גביו.</b> שעל גבי הנסר:
+<b>טהורים.</b> דכיון שהתנור טהור, ניצולים הכלים. וכן אם טומאה על גבי הנסר וכלים תחת הנסר:
+<b>ובישן.</b> כגון שהוסק התנור דמקבל טומאה:
+<b>טמא.</b> התנור. שאין הנסר מצילו. וכל שכן כלים שתחת הנסר ושעל הנסר. וטעמא דמתניתין, דכלים נעשים אהלים לטמא אבל לא לטהר, הלכך חדש דלאו כלי הוא מציל, ישן דכלי הוא אינו מציל:
+<b>ור׳ יוחנן בן נורי מטהר.</b> דוקא בתנור. אבל בכלים מודה דטמאין. והכי איתא בתוספתא:
+<b>נתון על שני תנורים.</b> ראש הנסר על תנור זה וראשו השני על תנור אחר וטומאה בין שני התנורים. ובתנורים ישנים איירי. ואזדי רבנן לטעמייהו ורבי יוחנן בן נורי לטעמיה. ואין הלכה כר׳ יוחנן בן נורי:
+
+Mishnah 2
+
+<b>סרידא.</b> כמין שבכה של חרס. תרגום מעשה רשת, עובד סרדתא. והיא חלקה ועודפת חוץ לתנור טפח מכל צד:
+<b>הכל טמא.</b> כלים שתחתיה ושעל גבה חוץ מכלים שעל גבה כנגד אוירו של תנור, לפי שהאוהל מביא טומאה תחתיה כל סביב התנור וחוזרת ובוקעת למעלה. ואף כשהטומאה למעלה, בוקעת למטה ונמשכת סביב וחוזרת ובוקעת למעלה:
+<b>כנגד אוירו של תנור טהור.</b> שהרי הוא מוקף צמיד פתיל ומפסיק:
+<b>כנגדו עד הרקיע טמא.</b> אבל מה שתחתיו טהור:
+
+Mishnah 3
+
+<b>נסר.</b> שהוא ארוך וצר, וכשהוא נתון על פי התנור יוצא טפח מן המזרח וטפח מן המערב, ודרום וצפון אינו יוצא:
+<b>טומאה בצד זה.</b> תחת הנסר במזרח או במערב:
+<b>כלים שבצד השני טהורים.</b> דאין מקום לטומאה לעבור, שאין הנסר עודף מן הצפון ומן הדרום:
+<b>ורבי יוסי מטמא.</b> קסבר אין תנור מפסיק. ואין הלכה כרבי יוסי:
+<b>הבטח.</b> יש ספרים שגורסים אבטח. והוא בנין עשוי כעין אמבטי שבמרחצאות שנותנים בהן מים לרחצה, ונסר נתון עליו לתקרה, והנסר עודף משני צדדים. ואם הטומאה מצד זה אין יוצאה לצד אחר, לפי שהבטח חוצץ:
+<b>היה בו זיז.</b> היתה קורה יוצאה למעלה מן הבטח מן המזרח למערב:
+<b>רואין את הבטח כאילו אינו.</b> שאע״פ שהבטח חוצץ בנסר, גבי זיז אינו חוצץ. והלכה כר׳ יהושע:  
+
+Mishnah 4
+
+<b>סנדל של עריסה.</b> עריסה של תינוק רגילים להניח תחת רגליה. כמין סנדל של מתכת לנוי או בשביל שלא ירקבו:
+<b>שפחתו בתוך הבית.</b> שנפחת הגג של עליה שהעריסה נתונה עליו ונראה סנדל העריסה בתוך הבית מן הפחת שבגג, וטומאה בתוך הבית:
+<b>אם יש.</b> במקום הפחת. 
+<b>פותח טפח.</b> מביא את הטומאה מן הבית לעליה:
+<b>ואם לאו.</b> שאין שם פותח טפח:
+<b>מונין בו כדרך שמונין במת.</b> שהסנדל והעריסה טמאים טומאת שבעה כדין כלים בכלים, והתינוק טמא טומאת ערב, כדתנן בפרק קמא, השלישי בין אדם בין כלים טמאים טומאת ערב:
+
+Mishnah 5
+
+<b>מעזיבה.</b> טיט וצרורות שרגילים לשום על גבי קורות:
+<b>ומכוונות.</b> קורה העליונה כנגד התחתונה וכל אחת יש בה רוחב טפח:
+<b>תחתיה טמא.</b> ושעל גבה טהור, שהקורה חוצצת. והני מילי כשיש בקורות פותח טפח שהן רחבות טפח, אבל אין רחבות טפח לא מביאות טומאה ולא חוצצות וכמאן דליתנהו דמי, ונמצא טומאה כאילו עומדת באויר:
+<b>ביניהן טמא.</b> ושתחת התחתונה ושעל העליונה טהורים, דשתיהן חוצצות:
+<b>כנגדו עד הרקיע טמא.</b> ושתחת כולן טהור:
+<b>כבין התחתונות.</b> כנגד אויר התחתונות. ורחבן כשיעור אויר שביניהן, שאם תעלה את התחתונות או תוריד את העליונות נמצא הכול סתום:
+<b>תחת כולן טמא.</b> כאילו היתה תקרה שוה. ועל גבן טהור:
+
+Mishnah 6
+
+<b>תחת כולה.</b> כל כלים שתחתיה טמאים, דמביאה טומאה לכולה. ושעל גבה טהורים, דחוצצת בפני הטומאה:
+<b>ואם לאו.</b> שאינה רחבה טפח:
+<b>בוקעת ועולה.</b> דאם טומאה תחתיה כלים שעל גבה כנגד הטומאה טמאים:
+<b>בוקעת ויורדת.</b> דאם טומאה על גבה, כלים שתחתיה כנגד הטומאה טמאים:
+<b>היקפה שלשה טפחים.</b> דכל שיש ברחבו טפח יש בהיקפו שלשה טפחים, שכן מצינו בדברי הימים (ב ד׳) בים שעשה שלמה עשר באמה משפתו אל שפתו עגול סביב וקו שלשים באמה יסוב אותו סביב:
+
+Mishnah 7
+
+<b>עמוד שהוא מוטל לאויר.</b> עמוד עגול שמושלך בארץ ושוכב על עיגולו. באויר, כגון בחצר או בגינה. ובאמצע העיגול הוא מתחיל להאהיל על הארץ והולך ומתקצר מכאן ומכאן עד תחתיתו שסמוך לארץ, ולענין הבאת טומאה בעינן טפח על טפח ברום טפח מרובע, ואם יש כאן לצד החוץ מתחתיו רום טפח אע״פ שלמטה בסמוך במקום שכיבתו לארץ אין רום טפח כולו מטמא באוהל, דנידון כשיפועי אהלים. ועמוד עגול כשיש בהקיפו עשרים וארבעה טפחים נמצא רחבו שמונה טפחים, דכל שיש ברחבו טפח יש בהקיפו שלשה טפחים, ונמצא דיכול אדם לרבע תחת דפנו שמכאן ומכאן טפח על טפח. ברום טפח שהרי כשיש כאן ריבוע של שמונה על שמונה אם תעשה בתוכו עיגול של שמונה, נמצא הזויות עודפים שמונה חומשים לכל קרן וקרן, דכל אמתא בריבוע אמתא ותרי חומשי באלכסונה, נמצא האלכסון עודף על הרוחב ששה עשר חומשין, תן מהם מחצה לקרן זה ומחצה לקרן זה, הרי לכל אחד שמונה חומשין, ואם באת לעשות בקרן זוית שחוץ לעיגול רבוע של טפח על טפח, נמצא אלכסונו עודף על רחבו שני חומשים, ונמצא מדת אלכסונו שבעה חומשים, לא נשתייר לנו יותר על הצורך אלא חומש אחד, ומשום חומש אחד לא דק. ועוד, דכל אמתא בריבוע אמתא ותרי חומשי באלכסונה אינו מכוון לגמרי, שחסר ממנו מעט:
+
+Mishnah 8
+
+<b>מודבק לאסקופה.</b> שהאסקופה רחבה וטומאה מודבקת באסקופה מן השקוף ולחוץ, ר׳ אליעזר חשיב כל האסקופה כבית, הלכך מטמא את הבית. ור׳ יהושע סבר מן השקוף ולחוץ אין האסקופה חשובה כבית. והלכה כר׳ יהושע:
+<b>ידון מחצה למחצה.</b> מחציה של אסקופה ולפנים כלפנים והבית טמא, מחציה ולחוץ כלחוץ והבית טהור, מחצה על מחצה הבית טמא:
+<b>מודבק למשקוף.</b> תחת המשקוף מן השקוף ולחוץ:
+<b>הבית טמא.</b> דאפילו מן השקוף ולחוץ חשוב בית:
+<b>ור׳ יוסי מטהר.</b> דלא חשיב ליה כבית. ואין הלכה כר׳ יוסי:
+<b>רבי אליעזר מטמא.</b> דחשיב כל האסקופה כבית:
+<b>מטפח ולמטן טהור.</b> דכקרקע דמי:
+<b>מטפח ולמעלן טמא.</b> ואע״ג כשמודבק לאסקופה מטהר ר׳ יהושע את הבית, הכא כשהטומאה בבית מטמא ר׳ יהושע באסקופה מטפח ולמעלה, משום דדרך טומאה לצאת ולא ליכנס. והלכה כר׳ יהושע:
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>העושה מאור.</b> חלון העשוי לאורה:
+<b>בתחילה.</b> משום דבעי למתנא סיפא שיירי המאור תנא רישא בתחילה:
+<b>מקדח גדול של לשכה.</b> הוא כפונדיון האטלקי וכסלע נירונית וישנו כמלוא נקב של עול. אם יש בחלון כשיעור הזה, מביא את הטומאה לצד אחר:
+<b>שיירי המאור.</b> אם נשאר מן החלון שלא נסתם:
+<b>חררוהו מים.</b> שלא נעשה החור ע״י אדם אלא ע״י מרוצת המים:
+<b>או שרצים.</b> כגון החולד והעכבר:
+<b>או שאכלתו מלחת.</b> שהארץ מלחה ומתבקעת מאליה:
+<b>מלא אגרוף.</b> אגרופו של בן אבטיח. אדם גדול שהיה האגרוף שלו כראש גדול של כל אדם:
+<b>חישב עליו לתשמיש.</b> חלון שחררוהו מים או שרצים, שחשב להשתמש בו ולהניח שם חפציו:
+<b>למאור.</b> להכניס אורה:
+<b>הסריגות.</b> מחיצה כמין סבכה מסורגת שעושים בחלונות של אוצרות:
+<b>והרפפות.</b> מחיצה מסורגת שעושים בחלונות של בתי הקיץ שיושבים שם להתקרר:
+<b>מצטרפות כמלוא מקדח.</b> אויר שבין הסריגות, אע״פ שאין במקום אחד כמלוא מקדח מצטרפין בין כולם לכמלוא מקדח:
+<b>להביא את הטומאה ולהוציא את הטומאה.</b>  לאו אפלוגתא דבית שמאי ובית הלל קאי, אלא אשיעורים דרישא קאי. והכי קאמר, מלוא מקדח ומלוא אגרוף ופותח טפח דאמרן, כל השיעורין הללו בין להביא את הטומאה לבית בין להוציא את הטומאה מן הבית. ור׳ שמעון פליג, וסבר בין להביא בין להוציא כולן שיעורן בפותח טפח, ולית ליה לר׳ שמעון שיעור של מלוא מקדח ומלוא אגרוף כלל. ואין הלכה כר׳ שמעון:  
+
+Mishnah 2
+
+<b>חלון העשוי לאויר.</b> להכניס בו אויר העולם, והיינו חלון העשוי למאור. ומשום דבעי למתני בנה בית חוצה לה, הדר תנייה:
+<b>בנה בית חוצה לה.</b> כנגד החלון, ונתבטל אויר של חלון:
+<b>שיעורה בפותח טפח.</b> כחלון העשוי לתשמיש:
+<b>נתז את התקרה באמצע החלון.</b> שנמצא החלון חציו למעלה מן התקרה וחציו למטה:
+<b>החלון התחתון בפותח טפח.</b> כדין חלון העשוי לתשמיש, דהא אין כאן אויר:
+<b>והעליון מלוא מקדח.</b> דלמעלה מן התקרה הוא לאויר:
+
+Mishnah 3
+
+<b>החור שבדלת.</b> באמצע הדלת, דאינו עשוי לאויר:
+<b>שייר בו החרש.</b> האומן שתיקן את הדלת:
+<b>מלמטן.</b> כגון ששייר סמוך לאסקופה:
+<b>או מלמעלן.</b> סמוך למשקוף:
+<b>הגיפה.</b> סגרה:
+<b>ולא מירקה.</b> לא גמרה:
+<b>או שפתחתו הרוח.</b> כלומר, או שמירק את הסגירה אלא שבאתה הרוח ופתחתו:
+<b>שיעורו מלוא אגרוף.</b> דכיון דנפתח ממילא הוי כחררוהו מים או שרצים. ובהך סיפא לא פליג רבי טרפון, משום דחור שבאמצע עשה החרש במתכוין, ולא מפני שצריך לחור אלא קצרים היו הדפין שנעשה מהן הדלת ועלתה בדעתו להניח הנקב באמצע יותר מלהניח למטה או למעלה, ודמי לעשה במתכוין, אבל כשהניחו מלמטה או מלמעלה אין זה כעושה בידים, אלא מחמת שהנסרים קצרים ולא נתמלא הנקב:
+
+Mishnah 4
+
+<b>העושה מקום.</b> שנקב נקב מפולש בכותל להניח שם קנה של אורגים:
+<b>ולאספתי.</b> חרב בלשון יון קורין אספתי. ויש לאורגים כלי כתבנית חרב:
+<b>שיעורו בכל שהוא.</b> להביא את הטומאה לצד האחר:
+<b>לזון את עיניו.</b> להסתכל משם לרשות הרבים או לחצר:
+<b>ולתשמיש.</b> להצניע שם חפיציו:
+
+Mishnah 5
+
+<b>אלו ממעטים את הטפח.</b> חלון ששיעורו בפותח טפח והיה אחד מכל הני דחשיב הכא מונח בו וממעט את האויר מטפח, חוצץ, שאין הטומאה עוברת לצד אחר:
+<b>על ידי רובע עצמות.</b> אם יש בבית רובע עצמות דמטמא באוהל, ופחות מכזית מבשר המת מונח בחלון, ממעט. ודוקא פחות מכזית, דאילו כזית, הוא עצמו מטמא באוהל. ודוקא על ידי רובע עצמות, אבל אי איכא בבית כזית בשר מן המת, אין פחות מכזית זה ממעט, דאדרבה בשר מצטרף עם בשר. והיינו טעמא נמי דדוקא בשר ממעט ע״י עצמות ולא עצמות ע״י עצמות, דעצמות אעצמות מצטרפי:
+<b>פחות מעצם כשעורה.</b> אבל עצם כשעורה לא ממעט, משום דמטמא במגע ובמשא:
+<b>פחות מכזית מן המת.</b> השתא הדר תנייה אע״ג דתנא ליה רישא לאשמועינן דממעט על ידי כל המטמאין באוהל, כגון רביעית דם ומלא תרווד רקב וכל אותן השנויין בפרק ב׳: 
+<b>פחות מכזית מן הנבלה וכו׳.</b> כל הני דחשיב מכאן ואילך, ממעטי בין ע״י עצמות בין ע״י בשר:
+<b>ופחות מכביצה אוכלים.</b> שאין אוכל פחות מכביצה מטמא אחרים ולא מקבל טומאה מן התורה, הלכך ממעט וחוצץ בפני הטומאה:
+<b>והתבואה.</b> שהשרישה רחוק מן הכותל ונתפשטו ענפיה וסגרו את החלון, דמחובר לקרקע היא:
+<b>וככיי שיש בהן ממש.</b> קורי עכביש נקראים ככיי. ואני שמעתי כמין קורי עכביש נמצא בתוך הקנה. ופעמים שהוא דק מאד והוא ככיי שאין בו ממש, ופעמים שהוא כעין אריגת בגד והוא ככיי שיש בו ממש:
+<b>ונבלת עוף טהור שלא חישב עליה.</b> שנבלת עוף טהור אינה מטמאה עד שיחשב עליה לאכילה, ואז מטמאה טומאת אוכלים בכביצה ואינה צריכה הכשר:
+<b>נבלת עוף טמא שחשב עליה ולא הכשירה.</b> דנבלת עוף טמא צריכה מחשבה וצריכה הכשר, כלומר שיבוא עליה מים או אחד משבעה משקין, ואם חסר מחשבה או הכשר, טהורה, וממעטת וחוצצת בפני הטומא׳:
+
+Mishnah 6
+
+<b>ולא תבואה שבחלון.</b> שהשרישה בחלון ממש. משום דדעתו לפנותה שהיא מקלקלת את הכותל, וכל דבר שדעתו לפנותו אינו ממעט בחלון. ולעיל איירי שהשרישה רחוק מן הכותל דהשתא אין דעתו לפנותה:
+<b>השתי והערב המנוגעים.</b> דשתי וערב מיטמא בנגעים, ודבר טמא אינו ממעט:
+<b>ולא לבינה מבית הפרס.</b> הלבינה העשויה מעפר בית הפרס. ר״מ סבר שהיא טמאה כמו שעפר בית הפרס טמא, הלכך אינה ממעטת בחלון. ורבנן סברי, לא טמאו אלא גוש כבריתו הבא מבית הפרס, ולא העפר אפילו לאחר שגבלו. והלכה כחכמים. ושיעור הגוש, כפיקה גדולה של סקאים שהוא כחותם המרצופין:
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>הזיז שפניו למטה.</b> כמין לוח יוצא מן הכותל לחוץ וראשו כפוף למטה לארץ לצד הפתח, הלכך מצטרף אהלו עם הפתח ומביא את הטומאה בכל שהוא וחשיב כאילו יש בו פותח טפח, ואם טומאה תחתיו הבית טמא, שרואין ראשו הכפוף למטה כאילו הגיע לארץ, ומביא טומאה שתחתיו לצד הבית:
+<b>וגיזרה.</b> שפניה למעלה. ראשה כפוף למעלה ואין אוהל שלה מצטרף עם הפתח, הלכך בעיה פותח טפח:
+<b>וגבלית.</b> מפרש בתוספתא כלי שמניקה מכאן ומכאן ומשייר מן האמצע:
+<b>שנים עשר טפחים.</b> דשיעור כל נדבך ארבעה טפחים. ונדבך הוא שורה של בנין אבנים:
+<b>והעטרות.</b> אבנים סדורות בעיגול בולטות מן הקיר למעלה מן הפתח כעין כיפה לנוי, והיינו עטרה:
+<b>והפתוחים.</b> שעושים מאבן על הפתח או על החלון לנוי, ופעמים שבולטים מן החלון ומן הפתח טפח או יותר:
+
+Mishnah 2
+
+<b>זיז שעל גבי הפתח וכו׳</b> הכא מיירי שנסתם הפתח, ומשום הכי בעינן שיהא בזיז פותח טפח. והכי משמע בתוספתא:
+<b>ושעל גבי החלון רום אצבעיים.</b> כלומר בין חלון ששיעורו רום אצבעיים כגון שיירי המאור, בין חלון ששיעורו מלוא מקדח כגון העושה מאור בתחלה, זיז שעל גבי שניהם בכל שהוא:
+<b>ורבי יוסי אומר מלואו.</b> חלון ששיעורו רום אצבעיים, זיז שלו שיעורו באצבעיים. וחלון ששיעורו מלוא מקדח זיז שלו נמי משערינן במלוא מקדח. ואין הלכה כר׳ יוסי:  
+
+Mishnah 3
+
+<b>אפילו גבוה מאה אמה.</b> אע״ג דזיז שיעור גובהו מן הפתח שנים עשר טפחים, בקנה החמירו משום דמיטלטל. ורבי יוחנן בן נורי סבר דאין להחמיר בקנה יותר מן הזיז, ולמעלה משנים עשר טפחים שיעורו בפותח טפח. והלכה כרבי יוחנן בן נורי:
+
+Mishnah 4
+
+<b>זיז.</b> שהוא רחב טפח וסובב את כל כותלי הבית מבחוץ, וכנגד הפתח אוכל שלש אצבעות ועל שאר הפתח אין זיז. שאם היה אוכל כנגד הפתח טפח היה הבית טמא לדברי הכל:
+<b>כלים שתחתיו טמאים.</b> בהא לא פליג רבי יהושע כדפליג בסיפא, לפי שדרך טומאה לצאת:
+<b>רבי אליעזר מטמא את הבית.</b> כיון דזיז חמור שמטמא בכל שהוא, מביא את הטומאה לבית בשלש אצבעות:
+<b>וכן בחצר שהיא מוקפת אכסדרה.</b> והאכסדרה אוכלת בפתח שלש אצבעות, טומאה בבית, כלים שבאכסדרה טמאים. טומאה באכסדרה, ר׳ אליעזר מטמא הבית, ורבי יהושע מטהר. והלכה כר׳ יהושע:
+
+Mishnah 5
+
+<b>שני זיזין זה על גבי זה.</b> ומכוונים זה כנגד זה:
+<b>יש בהן פותח טפח.</b> שכל אחד מן הזיזים רחבו טפח על טפח:
+<b>וביניהן פותח טפח.</b> התחתון גבוה מן הארץ טפח והעליון גבוה מן התחתון טפח:
+<b>וטומאה תחתיהן.</b> תחת התחתון. כל מה שתחתיו טמא ומה שעל גביו טהור, דחוצץ בפני הטומאה:
+<b>ביניהן.</b> אם טומאה בין תחתון לעליון כל מה שביניהן טמא, אבל מה שתחת התחתון ושעל העליון, טהור, דחוצצים:
+<b>על גביהן.</b> על גבי העליון. כנגד הטומאה עד הרקיע, טמא, וכל השאר טהור:
+<b>היה העליון עודף על התחתון וכו׳ תחתיהן וביניהן טמא.</b> דבין שהטומאה תחת התחתון בין שהטומאה ביניהן, אותו העודף שהעליון יתר על התחתון טפח מערב את הטומאה בכל מקום. אבל מה שעל העליון טהור, דחוצץ:
+<b>על גביהן.</b> על גבי העליון:
+<b>היה העליון עודף על התחתון וכו׳ טומאה תחתיהן.</b> תחת התחתון:
+<b>תחתיהן וביניהן טמא.</b> דאותו עודף מערב את הטומאה ביניהן ומביא את הטומאה למה שתחתיו:
+<b>ביניהן.</b> אם הטומאה ביניהן או למטה בארץ תחת המותר, דהיינו כנגד העודף ולא תחת התחתון:
+<b>רבי אליעזר אומר תחתיהן וביניהן טמא.</b> דאע״ג דליכא טפח בעודף מביא את הטומאה לתחת התחתון, הואיל ועודף עליו:
+<b>ביניהן ותחת המותר טמא.</b> מה שבין שני הזיזין ומה שתחתיהן בארץ כנגד המותר, טמא:
+<b>ותחתיהן טהור.</b> מה שתחת התחתון. דכיון דאין במותר טפח אין הטומאה באה תחת התחתון. והלכה כר׳ יהושע:
+
+Mishnah 6
+
+<b>ואין ביניהם פותח טפח.</b> שאין התחתון גבוה מן הארץ טפח ואין העליון גבוה מן התחתון טפח:
+<b>ביניהן ותחתיהן טמא.</b> דאין התחתון חוצץ, כיון דאין תחתיו פותח טפח ולא על גביו פותח טפח, והעליון מביא את הטומאה לכל מה שתחתיו ותחת התחתון, וחוצץ למה שעל גביו, כיון דעליון גבוה מן הארץ טפח:
+<b>כנגדו עד הרקיע טמא.</b> ומה שתחתיו טהור. דאע״ג דאין גבוה מחבירו טפח, הרי גבוה מן הארץ טפח וחוצץ:
+
+Mishnah 7
+
+<b>אין בהן פותח טפח.</b> שהזיזין אין ברחבן טפח, הלכך בין שהטומאה למטה בין שהטומאה למעלה לא חייצי כלל:
+<b>וכן שתי יריעות שהן גבוהות מן הארץ בפותח טפח.</b> וגבוהות זו מזו טפח, דינן כשני זיזין:
+
+Chapter 15
+
+
+
+Mishnah 1
+
+<b>סגוס עבה.</b> הך מתניתין פירשנוה לעיל בפרק הבית שנסדק [משנה ג׳]. ואיידי דבעי למתני טבליות, הדר תניא הכא:
+<b>ואם היו של שיש.</b> אפילו עליונה גבוהה מן הארץ טפח לא חשיבי אוהל להביא את הטומאה, כיון דהתחתונה ממעטת את האויר לפי שהן נחשבות כארץ. אבל טבלאות של עץ אינן חשובות כקרקע בזמן שהעליונה גבוהה מן הארץ טפח, אע״פ שהתחתונה ממעטת את האויר, העליונה מביאה את הטומאה:  
+
+Mishnah 2
+
+<b>טבליות של עץ.</b> שהן סמוכות זו אצל זו וכל אחת מהן גבוהה מן הארץ טפח ונוגעות בקרנותיהן כל אחת בחברתה שאצלה, ודרך קרני הטבלאות שאין ברחבן טפח, הלכך כלים שתחת הראשונה שהטומאה תחתיה, טמאים, ושתחת השניה טהורים:
+<b>הנוגע בשניה טמא טומאת שבעה.</b> ואף על גב דתנן בפרק קמא כלים הנוגעים במת וכלים בכלים טמאים טומאת שבעה, השלישי בין אדם בין כלים טמאים טומאת ערב, הא תנן התם אין האוהל מתחשב, הלכך טבלא שהטומאה תחתיה אינה מן המנין:
+<b>עד שיהא בו ריבוע בפותח טפח.</b> כמין תיבה פרוצה שיש לה ארבע דפנות היו עושים לשלחן שהשלחן יושב עליה, ואותה תיבה פרוצה קרוי ריבוע. ופעמים שהשלחן בולט ויוצא חוץ מאותו ריבוע טפח או פחות או יותר, והשתא קאמר דצריך שיהא השלחן בולט חוץ מאותו ריבוע בפותח טפח, דמה שבתוך הריבוע אינו מצטרף. ואם טומאה נמי בתוך הריבוע מבפנים, הריבוע חוצץ ומונע הטומאה מלעבור לחוץ:  
+
+Mishnah 3
+
+<b>חביות.</b> שורות הרבה של חביות, זו אחר זו וזו על זו:
+<b>שהן יושבות על שוליהן.</b> ופיהן למעלה:
+<b>או מוטות על צדיהן.</b> ופיהן מן הצד:
+<b>באויר.</b> בגינה או בחצר:
+<b>בפותח טפח.</b> ברוחב טפח נוגעות זו בזו:
+<b>טומאה בוקעת ועולה.</b> לצדדין קתני לה. דמוטות על צדיהן אפילו כנגד הטומאה אין טמא אלא מה שתחתיהן ועל גביהן, אבל מה שבתוכן טהור, כיון דאין כלי חרס מיטמא מגבו על מה שבתוכו מציל, ומה שאינו כנגד הטומאה אפילו שתחתיהן ועל גביהן טהור. וביושבות על שוליהן אפילו על מה שבתוכו אין מצילות, כיון שאין הפסק מאויר תוכו לאויר שחוצה לו, וחבית עצמה נטמאה ונטמאו כל כלים שבתוכה ואפילו שלא כנגד הטומאה, כדאמרינן טעמא בסוף פרק כוורת:
+<b>במה דברים אמורים בטהורות.</b> דכיון דטהורות הן דמו לטבלאות של שיש שהתחתונות סותמות את חלל טפח וטומאה בוקעת ועולה:
+<b>אבל אם היו טמאות.</b> אפילו אין גבוהות מן הארץ, העליונות שגבוהות מן הארץ טפח מביאות את הטומאה, שאין התחתונות סותמות כיון דטמאות, מידי דהוה אקפולין זו על זו וטבלאות זו על זו: 
+<b>או גבוהות מן הארץ פותח טפח.</b> מביאות את הטומאה, ואפילו טהורות, כיון דנוגעות זו בזו ברוחב טפח נחשבות כולן כאוהל אחד:
+
+Mishnah 4
+
+<b>שחצצו.</b> שעשה בו מחיצה:
+<b>מן הצדדין.</b> שהיריעות והנסרים נתונות כנגד הכתלים של הבית:
+<b>או מן הקורות.</b> שנתונות תחת תקרת הבית:
+<b>כלים שבחצץ טהורים.</b> דיריעות ונסרים חוצצים, ונחשבים ככלים שעל הגג וככלים שחוץ לכותל:
+<b>כלים שבבית טמאים.</b> דאין חציצה לטומאה, מידי דהוה אכלי חרס המוקף צמיד פתיל, דאם טומאה בבית מציל על מה שבתוכו, ואם טומאה בתוכו אין צמיד פתיל לטומאה:
+<b>כלים שבחצץ.</b> הכלי שעם הטומאה בתוך המחיצה:
+<b>אם יש שם פותח טפח.</b> שיש שם חלל רחב טפח:
+<b>ואם לאו טהורים.</b> הכלים שבחצץ. אבל בית מיהא טמא:
+
+Mishnah 5
+
+<b>חצצו מארצו.</b> שכיסה קרקעית הבית בנסרים או יריעות:
+<b>טומאה בחצץ.</b> אפילו יש בו טפח על טפח ברום טפח:
+<b>כלים שבבית טמאים.</b> כביב שהוא קמור תחת הבית, דתנן לעיל בפרק ג׳, יש בו פותח טפח ואין ביציאתו פותח טפח, טומאה בתוכו הבית טמא, טומאה בבית מה שבתוכו טהור:
+<b>שארצו של בית כמוהו.</b> כשאין בו פותח טפח:
+
+Mishnah 6
+
+<b>טומאה בפנים.</b> במקום התבן:
+<b>שכנגד היציאה.</b> מקום פנוי יש כרוחב אמה מן הפתח עד כותל שכנגדו שנכנסים ויוצאים דרך שם להוציא התבן ולהכניס. וכלים שבאותו מקום הפנוי טמאים, מידי דהוה אטומאה בחצץ דכלים שבבית טמאים:
+<b>טומאה בחוץ.</b> היינו במקום הפנוי מן הפתח עד כותל שכנגדו:
+<b>כלים שבפנים.</b> במקום התבן:
+<b>אם יש במקומן טפח על טפח ברום טפח טהורים ואם לאו טמאים.</b> דבחצץ נמי אם טומאה בבית כלים שבחצץ שאין במקומן טפח טמאים:
+<b>ואם יש בין התבן ולקורות פותח טפח.</b> לא נתבטל התבן ההוא ליחשב כחצץ והרי הוא כשאר חפצים שבבית, ואין מציל על מה שבתוכו בין יש במקומו טפח בין אין במקומו טפח:
+
+Mishnah 7
+
+<b>וכן כרי של תבואה.</b> שביטלו:
+<b>אפילו טומאה בצד הכלים.</b> שהיתה הטומאה בתוך הגל, וכלים שם סמוכים לטומאה בתוך הגל אבל אינן נוגעים בטומאה:
+<b>טומאה בוקעת ועולה.</b> ומה שבצדה טהור. ואם יש במקום הטומאה טפח על טפח ברום טפח, הרי הוא כקבר סתום ומטמא כל סביביו:
+
+Mishnah 8
+
+<b>חצר הקבר.</b> חצר המוקפת מארבע רוחותיה ארבע מערות של קברות:
+<b>טהור עד שיהא בה ארבע אמות.</b> כל זמן שיש בה ארבע אמות טהור העומד בה. אבל פחותה מארבע אמות, טמא העומד בה. ואם אין שם אלא שלש מערות משלש רוחות ורוח רביעית של חצר פתוחה לאויר העולם, אפילו אינו מרוחק מפתח המערה אלא כל שהוא, טהור, ובלבד שלא יגע למשקוף של פתח המערה. והני מילי, חצר הקבר דמסיימא מחיצתה, אבל מת בעלמא תופס ארבע אמות לטומאה:
+<b>גולל לקבר.</b> כיסוי על פתח הקבר:
+<b>אלא כנגד הפתח.</b> של הקבר. והנוגע בקצה המונח חוץ לקבר, טהור:
+<b>עשה ראשה גולל לקבר.</b> והרי היא עומדת על הקבר כמו אילן. הנוגע ממנה בארבע טפחים סמוך לקבר, טמא משום גולל, ומארבע ולמעלה טהור:
+<b>בזמן שהוא עתיד לגוד.</b> לקוץ. ואע״פ שלא קצץ עדיין. לגוד, כמו גודו אילנא (דניאל ד׳):
+<b>כולה חיבור.</b> כל זמן שלא קצץ, ואע״פ שעתיד לקוץ. ואין הלכה כרבי יהודה:
+
+Mishnah 9
+
+<b>הנוגע בה.</b> כל זמן שהיא גולל:
+<b>טמא טומאת שבעה.</b> דכתיב (במדבר י״ט:ט״ז) וכל אשר יגע על פני השדה, לרבות גולל ודופק:
+<b>והחבית והמשקין טהורים.</b> דכלי חרס המוקף צמיד פתיל טהור מליטמא באוהל המת, שנאמר (שם) וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא, הא יש צמיד פתיל עליו טהור, ובכלי חרס הכתוב מדבר שאינו מקבל טומאה מגבו:
+<b>רבי מאיר אומר וכו׳</b> ואין הלכה כרבי מאיר, אלא אע״פ שאין לך דבר שיש בו רוח חיים ומטמא, חוץ מאדם, מכל מקום מטמאים הן משום גולל כל זמן שהן גולל לקבר:  
+
+Mishnah 10
+
+<b>המאהיל על המת ונוגע בכלים.</b> הכלים טמאין טומאת שבעה מטעם חיבורים, כגון דבשעה שנגע במת או מאהיל עליו, נוגע כמו כן בכלים:
+<b>ואם יש בידיו פותח טפח טמאים.</b> כיון דידיו מאהילות על המת ועל הכלים, מביאות את הטומאה:
+<b>שני בתים.</b> ופתחיהן מכוונים זה כנגד זה:
+<b>מביא את הטומאה.</b> ונשארו שני הבתים טמאים. דאוהל של ידיו מצרף את הטומאה כאילו שני החצאים מונחים בזה ובזה:
+<b>ואם לאו.</b> דאין בידיו פותח טפח, גברא מיהא טמא הוי כדתנן לקמן ועל עצמן בכל שהן, אבל שני הבתים טהורים:
+
+Chapter 16
+
+
+
+Mishnah 1
+
+<b>כל המיטלטלין מביאין את הטומאה.</b> משום אוהל. שאם האהיל ראשו אחד על המת וראשו אחד על הכלים, מביא להם הטומאה:
+<b>כעובי המרדע.</b> אפילו אין בו רוחב טפח אלא שיש בהיקפו טפח. דחוט של טפח מקיפו, דגזרו על הקיפו משום עביו:
+<b>אקפח את בני.</b> אקברם. קיפוח לשון כריתה וחיתוך. ושבועה היא, אקפח את בני אם אין דבר זה אמת שהלכה זו מקופחת קטועה ומחותכת, דהא פותח טפח בעינן:
+<b>ששמע השומע.</b> כשנשאלה שאלה על ידי מעשה בבית המדרש ושמע שטמאוהו ולא ידע משום מה טמאוהו. הם טמאו את המרדע משום כלים המאהילים על המת, שהכלי עצמו המאהיל על המת טמא בכל שהוא, דלא בעינן פותח טפח אלא להביא את הטומאה תחת ראשו השני, וטמאו את האיכר או מטעם חיבורים או משום דהוה ליה כלים שנגעו במת ואדם בכלים וטמא טומאת שבעה. והשומע טעה לומר דטמאוהו מטעם שהמרדע מביא עליו טומאה מדין אוהל:
+<b>שיהו דברי חכמים מקוימים.</b> שאומרים דמרדע מביא טומאה. 
+<b>על האדם הנושאן.</b> זימנין דאדם הנושאן אין עליו כי אם טומאת ערב, שבגדו מפסיק בין כתיפו למרדע והוי ליה דיקרב בדיקרב לדיקרב, והרואה שמטמאים אותו טומאת ערב יטעה לומר משום אוהל טמאוהו לפי שיש בהקיפו טפח, ואתי למימר דטומאת אוהל אין בה כי אם טומאת ערב. הלכך גזרו עליו בעובי המרדע לטמא טומאת שבעה מדבריהם משום אוהל:
+<b>ועל עצמן בכל שהן.</b> דכלי המאהיל על המת טמא אפילו כל שהוא:
+<b>ועל שאר אדם וכלים.</b> שתחת המרדע. 
+<b>בפותח טפח.</b> כיון דאין להם טומאה כלל אין שייך לגזור על הקיפו משום עוביו:
+
+Mishnah 2
+
+<b>כוש.</b> פלך שהנשים טוות בו. ואע״ג דפשוטי כלי עץ הוא מקבל טומאה, משום צנורת של מתכת הקבועה בו:
+<b>אע״פ שאינן מכוונין.</b> שאין שני חצאי זיתים מכוונים זה כנגד זה:
+<b>טמא.</b> הכוש. דמביא הטומאה על עצמו בכל שהוא:
+<b>הקדר.</b> מוכר הקדירות:
+<b>והסל.</b> המוט שנושא בו את הקדירות. ובמסכת כלים קורהו איסל, דתנן התם [פרק י״ז משנה ט״ז] האיסל שיש בו בית קיבול מעות:
+<b>ואם יש בסל פותח טפח.</b> מביא טומאה על הקדירות שתחתיו לצד השני שתלויות בו:
+<b>התלוליות.</b> לשון תל:
+<b>הקרובות בין לעיר.</b> הסמוכה לבית הקברות:
+<b>בין לדרך.</b> הסמוך לבית הקברות:
+<b>אחד חדשות ואחד ישנות טמאות.</b> מפני שהנשים קוברות שם נפליהן, דעד חמשים אמה אזלא אשה לחודה וקוברת שם הנפל שלה. אבל רחוקות לא אזלא לחודה לקבור בתל, והואיל וצריכה לאיש שילך עמה, הולכת לבית הקברות ואינה קוברת בתל. והא דמטמאינן בישנות ואפילו רחוקות, דחיישינן שמא קרובות היו מתחלתן וחרבה העיר ונשתכח הדבר:
+<b>ר׳ יהודה אומר כו׳</b> והלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>המוצא מת בתחלה.</b> שלא היה ידוע שהיה שם קבר. והכי אמרינן בגמרא בנזיר [דף ס״ד] המוצא, ולא שהיה מצוי. מת, פרט להרוג, דהרוג אין לו תבוסה ואין לו שכונת קברות, והכי גמירי לה. 
+<b>מושכב.</b> ולא שהיה יושב:
+<b>כדרכו.</b> ולא שהיה ראשו מונח בין ירכותיו. דכל הני חיישינן להו שמא נכרים הן, שאין דרכן של ישראל לקבור מתים כך:
+<b>נוטלו ואת תפוסתו.</b> מותר לפנותו משם ולקברו במקום אחר. וצריך שיטול מן העפר של הקבר עמו, כדי תפיסה, שהוא כל העפר תיחוח שתחתיו, וחופר בקרקע בתולה שלש אצבעות. דכתיב (בראשית מ״ז:ל׳) ונשאתני ממצרים וקברתני בקבורתם, שלא היה צריך לומר ממצרים, אלא הכי קאמר, מעפר של מצרים טול עמי. ורמב״ם גריס תבוסתו, העפר המעורב מדם וליחה של המת. לשון מתבוססת בדמיך (יחזקאל ט״ז):
+<b>מצא שלשה.</b> אם יש בין זה לזה מארבע אמות ועד שמונה. כלומר מקבר ראשון עד שלישי אין פחות מארבע אמות ולא יותר על שמונה:
+<b>הרי זה שכונת קברות.</b> וניכר שלשם קבורה נתנום שם, ואסור לפנותם, דקנו מקומם. ואפילו מת אחד אם ניכר שלשם קבורה נתנוהו שם אסור לפנותו. אלא שבאחד או בשנים אנו תולים שלא נקברו שם אלא לפי שעה והיה דעתם לפנותם, אבל בשלשה מוכח שזה מקום מיוחד לקברות. ואורך המערה דרכה להיות שש ורחבה ארבע ואלכסונה עודף שתי אמות דהיינו שמונה, ומשום הכי תנן מארבעה ועד שמונה:
+<b>כמלוא מטה וקובריה.</b> לא גרסינן לה הכא:
+<b>בודק ממנו ולהלן עשרים אמה.</b> שהמערה ארבע אמות רוחב על שש אורך, והחצר שהמערות פתוחות לו מכאן ומכאן, שש על שש, דהכי סבירא להו לרבנן בבבא בתרא פרק המוכר פירות (בבא בתרא דף ק״א), נמצא אורך שתי מערות וחצר שביניהן שמונה עשר אמות, ולפי שפעמים חופרים מערה אחת באלכסונה, ואלכסון של מערה עודף על ריבועה שני אמות, נמצאו עשרים אמה, שמונה דמערה ראשונה באלכסונה ושש דחצר שבין שתי המערות ושש דמערה שניה, דחד אלכסון אמרינן תרי אלכסוני לא אמרינן, והיינו דקתני עשרים. ועוד צריך לבדוק מלמעלה ומלמטה עשרים אמה, דהיינו ארבעים אמה, דשמא זו היא מערה שבמזרח החצר ויש עדיין אחרת כנגדה במערב החצר, אי נמי זו היא שבמערב החצר ויש עדיין אחרת במזרח החצר:
+<b>מצא מת אחד בסוף עשרים בודק הימנו ולהלן עשרים אמה.</b> דמי יימר דמבית הקברות זה הויא ההיא מערה, שמא קבר אחר הוא וחצר אחרת של אדם אחר, וצריך לעשות גם לשם כל בדיקות דלעיל, דכמו שיש שם קבר כמו כן יש אחרים:
+<b>שרגלים לדבר.</b> אחרי שנמצא כבר בשדה זו שכונת קברות: 
+<b>שאילו מתחלה מצאו.</b> לקבר זה קודם שמצא השלשה הראשונים, היה נוטלו ואת תפוסתו, כדתנן ברישא המוצא מת בתחלה כו׳ נוטלו ואת תפוסתו:
+
+Mishnah 4
+
+<b>הבודק.</b> הא דתנן ובודק הימנו ולהלן עשרים אמה, אין צריך לחפור את כולן, אלא חופר אמה על אמה ומניח אמה שאינו חופר, ועושה כן עד שמגיע לסוף עשרים. ואותה אמה שהוא חופר צריך לחפור עד שמגיע לסלע, או לבתולה, שהיא קרקע שלא נחפרה מעולם:
+<b>המוציא את העפר ממקום הטומאה.</b> מאותם האמות שהוא חופר:
+<b>אוכל בדמעו.</b> אם כהן הוא אוכל בתרומתו. לשון מלאתך ודמעך לא תאחר (שמות כ״ב:כ״ח). ואע״ג דאין כהנים רשאין לבדוק שהרי הן מוזהרין על הטומאה, מכל מקום אי אתרמי כהן ובדק אינו אסור לאכול בתרומה היכא דלא אתחזק שם טומאה: 
+<b>המפקח את הגל.</b> של אבנים שנפל על האדם ומת, אם כהן הוא אינו אוכל בדמעו. דכיון דהוחזקה שם טומאה חיישינן דלמא האהיל, ואפילו ספק חי ספק מת חיישינן:
+
+Mishnah 5
+
+<b>היה בודק.</b> להשלים עשרים אמה:
+<b>לנחל.</b> נהר:
+<b>לשלולית.</b> אמת המים שמחלקת שלל לאגפיה שאמות אחרות של מים שותות ממנה:
+<b>או לדרך הרבים.</b> שאין קוברים בה את המת:
+<b>מפסיק.</b> ואינו בודק עוד להשלים עשרים אמה:
+<b>והכל טהור.</b> ואין להם תפוסה. אלא מלקט העצמות בלבד ואין צריך ליטול יותר:
+<b>רבי שמעון אומר כו׳</b> ואין הלכה כר״ש:
+
+Chapter 17
+
+
+
+Mishnah 1
+
+<b>החורש.</b> בית הפרס. מקום שהטומאה פרושה ומתפשטת שם. ורבותי פירשו, פרס לשון דבר פרוס ושבור, שעצמות של מת נפרסו שם. ומפי אחרים שמעתי, על שם שפרסות בני אדם נמנעים ללכת שם מפני הטומאה:
+<b>מלוא מענה.</b> של המחרישה. ממקום הקבר שהתחיל לחרוש בו עד מאה אמה באורך השדה על מאה ברוחב, חיישינן שמא הוליכה המחרישה ממנו עצם כשעורה. ואם היה חורש והולך חוץ למאה אמה, ממאה אמה ולחוץ טהור, שאין המחרישה מולכת עצמות הקבר אלא עד מאה אמה:
+<b>בית ארבעת סאין.</b> מאה אמה אורך על מאה אמה רוחב הוא מקום זריעת ארבע סאין. שהרי חצר המשכן שהיה מאה על חמשים הוא בית סאתים, כדאמרינן בעירובין [כ״ג], נמצא מאה על מאה בית ארבע סאין:
+<b>רבי יוסי אומר בית חמש, סאין.</b> ואין הלכה כרבי יוסי:
+<b>ובמורד.</b> כלומר, שיעור זה שאמרנו לתנא קמא ולרבי יוסי למר כדאית ליה ולמר כדאית ליה, הני מילי כשמוליך המחרישה במורד, דמגלגלתו למרחוק, והוא הדין כשהקרקע שוה במישור. אבל במעלה, כשחורש ועולה, לדברי תנא קמא נותן רובע קב כרשינין על בורך המחרישה, הוא עץ חלול כפוף עשוי כעין ברך שהמחרישה תקועה בו, ועושה בשוליו נקב קטן כשיעור שיצא ממנו גרעין אחד מגרעיני הכרשינים, ומוליך המחרישה והגרעינים נופלים מעט מעט, ובמקום שכלו הכרשינים שאין נופל מהם הרבה ביחד אלא שלשה גרעינים זה בצד זה שם כלה בית הפרס:
+<b>רבי יוסי אומר במורד ולא במעלה.</b> לא אמרו דין בית הפרס אלא במורד, אבל כשהמחרישה עולה בגובה אין שם בית הפרס כלל, שמיד המחרישה ננערת ואם יש שם עצם נופל. ואין הלכה כר׳ יוסי:  
+
+Mishnah 2
+
+<b>והטיח בסלע.</b> הכה המחרישה בסלע ומתוך כך ננערה המחרישה:
+<b>או שניער את המחרישה.</b> מן העפר שעליה. והא קא משמע לן דלא חיישינן שמא לא ניער יפה:
+<b>עד שם הוא עושה בית הפרס.</b> ולא יותר, ואפילו תוך שש אמות או חמש:
+<b>בית פרס עושה בית פרס.</b> המתחיל לחרוש בסוף בית הפרס או באמצע. מונה מאה אמה ממקום שהתחיל לחרוש, והוא נעשה בית הפרס כאילו חרש ממקום הקבר:
+<b>חרש חצי מענה.</b> חמישים אמה ממקום הקבר, וחזר אחר כך וחרש משם עוד חמשים אמה אחרות, כל המאה נעשו בית פרס. והלכה כרבי יהושע:
+
+Mishnah 3
+
+<b>מלטימיא.</b> כמו מלא טמיא. חפירה מלאה מתים זה על גבי זה. טמיא בלשון ארמי עצמות של מתים:
+<b>ומצבירת העצמות.</b> ממקום שהעצמות צבורים שם. דזה דבר שאינו מצוי שיהיה אדם חורש על חפירה שהיא מלאה מתים ועל צבירת עצמות גלויים, ולא גזרו אלא בקבר שנחרש שהוא דבר המצוי:
+<b>ומשדה שאבד בה קבר.</b> דהוי ליה ספק ספיקא, שמא לא חרש במקום הקבר, ואם תימצי לומר חרש שמא לא הוליך ממנה עצם:
+<b>או שנמצא בה קבר.</b> שחרש ואח״כ נמצא. דבית הפרס דרבנן, ולא קנסו ליה כיון דלא ידע:
+<b>החורש את שאינו שלו.</b> לא קנסו רבנן למהוי ארעא דחבריה בית הפרס. וכן נכרי לא שייך ביה קנס:
+<b>שאין בית הפרס לכותיים.</b> כלומר, שהרי אך על הכותיים לא קנסו, כל שכן שלא קנסו על הנכרי:  
+
+Mishnah 4
+
+<b>על גבי טהורה.</b> ששדה בית הפרס למעלה וטהורה למטה:
+<b>אפילו אדומה.</b> שהיתה עפרה של טהורה אדומה:
+<b>והלבינוה.</b> מחמת עפר בית הפרס שהיה לבן:
+<b>אין עושין אותה בית הפרס.</b> שלא גזרו טומאה אלא על גוש כברייתו, ולא גזרו על העפר הנשטף עם המים:
+
+Mishnah 5
+
+<b>עליה טהורה.</b> ממה נפשך, אם הקבר בתוך הבית, הבית טמא והעליה טהורה. ואם הקבר תחת אסקופת פתח הבית, טומאה נכנסת לבית ועליה טהורה. אבל כשאין פתח העליה מכוון כנגד פתח הבית, חיישינן דלמא קאי קבר תחת הכותל מכוון כנגד פתחה של עליה, ובוקעת הטומאה עד שמגעת לפתחה של עליה, ונכנסת לעליה דרך הפתח:
+<b>ועפר חוצה לארץ.</b> כלומר או עפר חו״ל. דארץ העמים ובית הפרס תרוייהו מטמו במגע ובמשא:
+<b>שבא בירק.</b> כגון אגודה של ירק שיש בה קלחים הרבה שנעקרו בגושיהן, ובכל קלח בפני עצמו ליכא עפר כחותם המרצופין שהוא שיעור הגוש לטמא:
+<b>חותם המרצופין.</b> אמתחות של עור כעין שקין שהולכי דרכים נותנים כליהם בתוכם וחותמים עליהם בחותם של טיט:
+<b>כסאה וכסאתים חותמות.</b> של טיט. והאי עובדא מייתי רבי יהודה לסיועי לרבנן דלסאה וסאתים מעפר שבא מחוצה לארץ לא חששו, הואיל ולא היה בחותם אחד בפני עצמו כחותם המרצופין. והלכה כחכמים:
+
+Chapter 18
+
+
+
+Mishnah 1
+
+<b>כיצד בוצרין בית הפרס.</b> ויהיו הענבים שגדלו בו טהורים:
+<b>מזין על האדם ועל הכלים.</b> בשלישי:
+<b>ושונין.</b> בשביעי:
+<b>ומוציאין חוץ לבית הפרס.</b> ואע״ג דהבוצר לגת הוכשר לקבל טומאה והוא משמונה עשר דבר שגזרו ביום, הני מילי לטומאה דאורייתא, אבל לטומאת בית הפרס דרבנן היא לא חשבינן לה הכשר. ומשום הכי נקט ותני מזין על האדם ועל הכלים כדי שיהיו טהורים מטומאה דאורייתא, ואע״פ שחוזרין ומיטמאין בבית הפרס בשעת בצירה, תו לא מיטמו ענבים בנגיעתם משום טומאת בית הפרס כל כמה דלא הוכשר הכשר גמור:
+<b>ואחרים.</b> שלא נכנסו בבית הפרס:
+<b>מקבלין.</b> מן הבוצרים:
+<b>ומוליכין לגת.</b> בכלים אחרים. אבל הבוצרים אין מוליכין אותם לגת, לפי שהגת מלא משקין ומתכשרי בהו הכשר גמור:
+<b>ואם נגעו אלו ואלו טמאים.</b> המקבלים ומטמאין כל הענבים. שהאדם שנטמא בבית הפרס נעשה אב הטומאה ומטמא אדם וכלים:
+<b>בית שמאי אומרים אוחז את המגל.</b> דסברי הבוצר לגת הוכשר אפילו לטומאת בית הפרס, ומשום הכי צריך שיאחז המגל שהוא בוצר בו בסיב של דקל דלא מקבל טומאה:
+<b>או בוצר בצור.</b> והוא אבן חדה, דלאו כלי היא:
+<b>ונותן לתוך כפישה.</b> כלי גדול שכובשים בו זיתים, דלאו בת קבולי טומאה הוא:
+<b>ומוליך לגת.</b> אפילו הוא עצמו. דכיון דזהיר ואית ליה היכרא שמניח בכפישה לא נגע:
+<b>במה דברים אמורים בכרם הנעשה בית הפרס</b>. שהיו גפנים ואילנות נטועים בו קודם שנעשה בית הפרס. אבל הנוטע לכתחילה בבית הפרס, ימכר לשוק. דקנסינן ליה, מפני שלא היה לו ליטע בבית הפרס. ואין הלכה כר׳ יוסי:  
+
+Mishnah 2
+
+<b>שלשה בית הפרס הן.</b> כדקא חשיב להו ואזיל. שדה שנחרש בה קבר, ושדה שאבד בה קבר, ושדה בוכים:
+<b>ניטעת כל נטע.</b> נוטע בה כל אילנות שירצה. ומתניתין דלא כרבי יוסי דאסר לעיל. ואיכא למימר דאף ר׳ יוסי לא אסר אלא ליטע בה כרם בלבד, משום דהבוצר לגת הוכשר, אבל לא שאר אילנות:
+<b>חוץ מזרע הנקצר.</b> אבל זרע הנעקר עם שרשיו חיישינן שמא יביא עצם כשעורה עם העפר העולה עם השרשים הנעקרים:
+<b>ואם עקרו.</b> אותו זרע הנקצר:
+<b>צובר את גורנו לתוכו.</b> לתוך השדה עצמה. ודש אותו שם. ולא יביאנו לבית עד אחר דישה, שלא להרבות את הטומאה:
+<b>וכוברו בשתי בברות.</b> זו אחר זו. שמא נתערב עמו עצם כשעורה:
+<b>והקטניות בשלש.</b> לפי שהקטניות יש בהן עפר יותר מבתבואה משום הכי חיישי בהו טפי. אבל טהורין הן, שהרי לא הוכשרו. והלכה כחכמים:
+<b>ושורף את הקש ואת העצה.</b> בתוך השדה. שמא יש בהן עצם כשעורה:
+<b>קש.</b> תבן של תבואה:
+<b>עצה.</b> תבן של קטניות:
+<b>ומטמאה במגע ובמשא.</b> שדה בית הפרס שאמרנו:
+<b>ואינה מטמאה באוהל.</b> דכל טומאתה משום עצם כשעורה ועצם כשעורה אינו מטמא באוהל:
+
+Mishnah 3
+
+<b>נזרעת כל זרע.</b> הכי גרסינן ברוב הספרים. אבל בתוספת׳ קתני אינה נזרעת כל זרע. וכן היא בעיני:
+<b>ואינה ניטעת כל נטע.</b> ולא מיבעיא דאין נוטעין לכתחילה, אלא אף הנטוע לא יקיים, שלא להרגיל בני אדם לשם, משום דמטמאה באוהל אחמור בה טפי:
+<b>חוץ מאילן סרק.</b> דמותר ליטע בה. ומהו אילן סרק, שאינו עושה פירות:
+
+Mishnah 4
+
+<b>שדה בוכים.</b> מקום רחוק מבית הקברות שמושיבין שם המטה של המת ומתוועדין ובוכין שם:
+<b>לא ניטעת ולא נזרעת.</b> בפרק קמא דמועד קטן בגמרא, מפרש דמשום יאוש בעלים נגעו בה, דכיון שכן הוא, מתיאשים הבעלים ממנה והוה ליה כמיצר שהחזיקו בו רבים ואסור לקלקלו. ודוקא כשנתיאשו הבעלים, שהחזיקו בו הרבים כדין. אבל לא נתיאשו, דהשתא שלא כדין החזיקו בו, מותר לקלקלו:
+<b>ועפרה טהור.</b> דלא מחזקינן בה טומאה כלל:
+<b>ועושים ממנו תנורים לקודש.</b> מה שאין כן בשני בית הפרס הראשונים:
+<b>שבודקים לעושה פסח.</b> אשדה שנחרש בה קבר קאי. דאם הולך שם אדם וצריך לשחוט את פסחו, בודקים אותה כדמפרש בסיפא, ואם לא נמצא שם עצם כשעורה הולך ועושה את פסחו:
+<b>ואין בודקין לתרומה.</b> דדוקא לפסח סומך אבדיקה זו, משום דטומאת בית הפרס דרבנן, וחכמים לא העמידו דבריהם במקום כרת, שמי שאינו מקריב קרבן פסח במועדו חייב כרת. אבל בתרומה דאין באכילתה כי אם עשה, העמידו דבריהם במקום עשה ואין מועלת בדיקה זו להתירו בתרומה:
+<b>ולנזיר.</b> שהלך שם:
+<b>בית שמאי אומרים בודקין.</b> ואם לא נמצא שם עצם כשעורה אינו מגלח:
+<b>ובית הלל אומרים אין בודקין.</b> דבין נמצא ובין לא נמצא מגלח ומביא קרבן:
+<b>את העפר שהוא יכול להסיטו.</b> כגון עפר תחוח:
+<b>וממחה.</b> עושהו דק דק בידו כדי שיראה אם יש בו עצם כשעורה:
+
+Mishnah 5
+
+<b>כיצד מטהרין בית הפרס.</b> אבית הפרס הראשון קאי, שהוא שדה שנחרש בו קבר:
+<b>נוטלין ממנו שלשה טפחים.</b> כשיעור עומק המחרישה שמגלגלת העצמות:
+<b>ר׳ שמעון אומר כו׳</b> ואין הלכה כר׳ שמעון:
+<b>הרוצף.</b> לשון רצפה של אבנים:
+<b>טהור.</b> כיון דאין יכול להסיטן. שאם היה מהלך על גבן וניסטות, איכא למיחש אהיסט עצם שתחתיהן:
+<b>אף העוזק.</b> החופר ומשליך האבנים, אם עשה כן בכל בית הפרס, טהור. עוזק, לשון ויעזקהו ויסקלהו (ישעיהו ה׳:ב׳). ואין הלכה כרבי שמעון:
+
+Mishnah 6
+
+<b>המהלך בבית הפרמ.</b> בשדה שנחרש בה קבר:
+<b>על אבנים שיכול להסיטן.</b> כגון על גבי אבנים שאינן תקועות וקבועות בארץ והן ניסטות מחמת העובר עליהן, ועצם כשעורה ניסט מכוחו. ורוכב על גבי אדם או בהמה [שכוחן] רע והוליכוהו עליהן, טמא הרוכב, דכיון דכוח התחתון רע, מחמת משא העליון ניסטו והוי כאילו הוא מסיט העצם. אבל אם היה כח הנרכב יפה, לא חשיב הרוכב כמסיט העצם. והיכי דמי אדם שכוחו רע, כל שרוכבו וארכובותיו נוקשות. ובהמה שכוחה רע, כל שרוכבה ומטילה גללים:
+<b>בהרים ובסלעים.</b> אע״פ שאין קוברין שם מת:
+<b>טמא.</b> מפני עפר ארץ העמים שמתגלגל שם:
+<b>בים ובשונית טהור.</b> מטומאת גושה. שגזרו על גושה של ארץ העמים לשרוף תרומה וקדשים שנגעו בעפרה ואין שורפים תרומה וקדשים שבאו בים ובשונית, שאין קוברים שם מת, אבל טומאת אוירה של ארץ העמים יש בהן, שגזרו על אוירה לתלות, שתרומה וקדשים שנכנסו לאויר ארץ העמים ולא נגעו בגושה, לא אוכלין ולא שורפין:
+<b>בזעפו.</b> כשהים הולך וסוער:
+
+Mishnah 7
+
+<b>הקונה שדה בסוריא.</b> ארם נהרים וארם צובה שכבש דוד. ועפרה טמא כחוצה לארץ, וחייבת במעשרות ובשביעית כארץ ישראל:
+<b>אם יכול להכנס לה בטהרה.</b> שאין ארץ העמים מפסיק בין אותה שדה שקנה לארץ ישראל:
+<b>טהורה.</b> אותה שדה. ואפילו אגושה דידה לא גזרו, כיון שהיא של ישראל, דמשום הכי קתני הקונה שדה. אבל אם היה רוחב טפח מארץ העמים או מבית הקברות מפסיק בין ארץ ישראל לשדה שקנה בסוריא, דהשתא אין יכול ליכנס בה בטהרה, עפרה של אותה שדה טמא כחוצה לארץ:
+<b>מדורות הגוים.</b> שבארץ ישראל:
+<b>טמאים.</b> שקוברין נפליהן בבתיהן:
+<b>ארבעים יום.</b> כשיעור יצירת הולד:
+<b>אע״פ שאין עמו אשה.</b> דנכרים פרוצים בעריות ומביאין נשים לבתיהן בלילה:
+<b>עבד.</b> של ישראל:
+<b>או אשה.</b> ישראלית:
+<b>משמרין.</b> המדור של הנכרים, שלא יקברו שם:  
+
+Mishnah 8
+
+<b>הביבין העמוקים.</b> צינורות שמקלחין מהן השופכים לרשות הרבים. ויש ספרים שכתוב בהם הכוכים, לשון כוך, מערה שתחת הקרקע:
+<b>ועפר התיחוח.</b> דאיכא למיחש דמחמת הנפל שקברו שם נעשה העפר תיחוח:
+<b>חזיר וברדלס.</b> דרכן לחפור ולחפש תחת הקרקע, ואם ימצאו נפל קבור יוציאוהו משם. ברדלס, חיה שקורין לה בערבי אלצבע:
+
+Mishnah 9
+
+<b>אצטבא.</b> עשויה לנוי לפני הבתים. ואין קוברים שם נפלים:
+<b>עיר נכרים שחרבה.</b> ערי ארץ ישראל שדרו בה נכרים וחרבה מן הנכרים:
+<b>אין בהן משום מדור עובדי כוכבים.</b> שחיות מצויות שם ומוציאות כל הנפלים שנקברו שם. ואין הלכה כר׳ שמעון בן גמליאל:
+<b>קברות.</b> כלומר ידוע שהם קברות:
+<b>היה ספק.</b> אם מארץ העמים אם מארץ ישראל:
+<b>וטיהרוהו.</b> דחשבוהו כארץ ישראל. אי נמי, היה ספק אם היו שם קברות אם לאו, וטיהרוהו שהעידו שאין שם קברות:
+<b>קיני.</b> שם מקום והיו נוהגים בו טומאה מספק, עד שנמנו עליו רבי ובית דינו וטהרוהו:
+
+Mishnah 10
+
+<b>אהלי ערביים.</b> אינן קבועים במקום אחד, ומשום דלא קביעי לא קברי ביה. אי נמי, לפי שנוסעים וחונים ממקום למקום לא רצו להחזיק טומאה:
+<b>והסוכות.</b> של שומרי פירות:
+<b>והצריפים.</b> מדורות שאין להם גג, אלא הדפנות נוגעות בראשיהן זו לזו. ודירות של צער הן ולא קביעי:
+<b>בורגנין.</b> סוכות עשויות בשדה להכניס בהן פירות מפני הגשמים:
+<b>אלקטיות.</b> גג עומד על ארבעה עמודים להתקרר בו בקיץ שהרוח מנשבת בו מכל צדדיו. ולשון אלקטיות, בתי הקיץ, תרגום קיץ. קייטא:
+<b>מקום החצים.</b> מקום שבני העיר מניחין בו חצים לשמור לעת מלחמה:
+<b>מקום לגיונות.</b> שחונים בו חיילות של מלך:
\ No newline at end of file
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+Bartenura on Mishnah Oktzin
+ברטנורא על משנה עוקצים
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022
+sefaria.org
+
+Bartenura on Mishnah Oktzin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כל שהוא יד (whatever -part of the fruit- serves as a handle -of the stem) – the wood that is attached to the fruit, and a person holds it at the time that he eats the fruit, as, for example, the peduncle/point of the apples, grapes and pears, are called ידות/handles. And similarly, a bone that has at its head/top meat/flesh, and a person holds the bone in order to eat the meat at its head/top, the bone is a handle to the meat/flesh.
+ולא שומר (and not as a protector – as the shell of a nut) – to exclude the portion of the peduncle/point that touches the fruit and is attached to the globule/the stone or kernel of a stone fruit, that this part is a protector to the fruit (see also Tractate Taharot, Chapter 10, Mishnah 5 – describing the "חותם"/the oblate side of a berry to which the stalk is attached).
+מיטמא – the handle is defiled, and even though it is not appropriate for consumption, if the defilement touched the food, the handle is considered as a connector/junction to the the food, and it is as if it is one body.
+ומטמא – if the defilement touched the handle, the food is defiled, even though the defilement did not touch the food. And our Rabbis learned this from the Scripture, as it is written (Leviticus 11:37-38): “If such a carcass falls upon seed grain that is to be sewn, [it is pure; but if water is put on the seed and any part of the carcass falls upon it,] it shall be impure for you,” for everything that is in your needs, meaning to say, every thing that requires food is susceptible to receive ritual defilement like it, and it is impure and defiles with it.
+ולא מצטרף – if the food was less than the bulk of an egg, for there is no defilement of food with less than an egg’s bulk, for this handle of the food does not combine with it to complete the requisite measurement.
+שומר אע"פ שאינו יד – as, for example, the shell of a fruit that protects it that it not be suffer loss/become damaged.
+מיטמא ומטמא ומצטרף – as it is written (Leviticus 11:37): “upon seed grain that is to be sown,” and what is “that is to be sown” – in the manner that people bring them out for sowing, wheat in their shells, and barley in their shells, that is with their protectors. For what purpose is the Biblical verse? If it is defiled and defiles, now the handle of the fruit is defiled and defiles as we derive from [the word]: "לכם"/for you – for all that are your needs, a protector is necessary, but the Biblical verse does not come other than to join with it, for a handle does not combine with it, while a protector combines with it.
+וכל שאינו יד ולא שומר – like the hair that is on the fruit.
+לא מיטמא ולא מטמא – and there is no need to say that it doesn’t combine/join.
+
+Mishnah 2
+
+והקפלוטות (leeks with a head, torret) – leeks, a חציר /leek (Numbers 11:5) in the language of Scripture, KORAHT in Arabic, and the foreign language PORUSH.
+והפטמא שלהן (and their protuberance on the blossom-end of fruits – having the appearance of a pestle seated in a mortar – the upper portion of the fruit/top-piece) – like a kind of top-piece of a pomegranate that is at their top. And it is a protector and it combines.
+והעמוד שהוא מכוון כנגד האוכל (the scape/central stalk as far as it is surrounded by the edible part, the scape within the bulb) – which is the heart that is in the onion, that the seed is born at its end.
+שרשי החזרים – the root of lettuce, which is חסא in the language of the Gemara and also in Arabic, and LETUGA in the foreign language.
+והנפוס (a kind of radish, resembling the carrot as to foliage, and the radish as to taste, or a turnip) – It is a kind of radish, but its leaves are similar to the leaves of the turnip.
+והסיב שלו (and the fibrous root of the radish) – Maimonides explained that on the side of the top of the radish are born thin sinews like threads, and the sellers sever/cut them by hand at the time that they sell them, and what remains of them are called סיב/fibrous roots of the radish.
+והמיתנא (and the mint) – such is its name in the foreign tongue MUNTA, and NANA in Arabic.
+והפיגום (rue) – RUDA in the foreign tongue, and in Arabicv SARAV.
+שעקרן (which were uprooted)- in order to plant them in another place.
+והשדרה של שבולת (and the spine of an ear of corn) – the middle thread, that the threads are attached to it.
+והלבוש שלה (the husk of the wheat grain) – and the skin/membrane that is upon the seed of the wheat, and all of these are protections for the fruit.
+הסיג של רצפות (the cobweb-like covering of fruits) – dust that is attached on the heads of vegetables and joined closely on them like the spider’s web. ASnd it also is considered a protection to the fruit. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 3
+
+מיטמאים ומטמאים ולא מצטרפים – because they are handles only, and do not protect the food.
+ויד הפרכיל (the handle, stem of a vine) – when the grapes are cut with the vine-shoot/rod, they are called פרכיל/handle, stem of a vine. The language of (see Tractate Betzah 30b and Tractate Sukkah 10a) twigs with grapes.
+טפח מכאן וטפח מכאן – the vine-shoot that is cut and the clusters [of grapes] are suspended/hang on it, a handbreadth from the vine-shoot from the right of the cluster and a handbreadth from the left, is considered a handle, but not more.
+יד האשכול – the peduncle/point of the cluster [of grapes] is suspended/hanging from the vine-shoot/rod, which is the handle of the cluster.
+כל שהוא – even if it is very long.
+זנב האשכול – the end of the cluster [of grapes]
+שריקנו (the skeleton of a cluster of grapes which one has stripped – of its grapes) – that were loosened from it the globules/stone, kernel of a stone fruit, even that it is the handle to the grapes at its head/top, that we hold it by its ail. And even its measurement is whatever the amount, and even very long.
+והמכבד של תמרה (the fan-shaped twig of the palm tree/the broom of the palm tree) – the fan-shaped twigs of the palm trees and upon them are palms, the measurement is the length of their handle to include the defilement of four handbreadths, but not more.
+ומלעין של שבלים (the outer husk of grains/glume) – upper beard of the ear of corn that extended on its head, like a kind of hair of a beard.
+
+Mishnah 4
+
+אלו לא מטמאין – that they are not considered either a protection or a handle.
+קולסי כרוב (cabbage-heads/stalks) – Maimonides explained, the heads of the cabbage where sinews that surround them extend out from them (one needs to say, entangled), and it the manner of cabbage sellers that they cut them and cast them off.
+וחליפות התרדים (and the young shoots of beets) – the roots of the beets that remain in the ground when they cut the beats in order to exchange and others will rise up in their place.
+את שדרכן ליגזז – the things where the practice is to cut them not to uproot them with their roots, if to uproot them, the roots do not defile, because they are not either a handle nor a protection.
+ר' יוסי מטמא בכולן – for all of them are considered a handle for food except for the cabbage-heads/stalks and the turnip, for those sinews that surround (that are entangled) are not considered either a handle or a protector. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 5
+
+שבססן (tread, stamped/packed in the barn/threshing floor) – that he threshed them with the feet of the animal or with sticks/staffs with the grain. And [the word] "ובססן" is the language of (Isaiah 63:18): “Which Your holy people possessed but a little while.”
+ורבי יוסי מטמא – because/since they are fit/worthy to be turned over/up with a shovel with the grain. But the Halakha is not according to Rabbi Yossi.
+פסיגה של אשכול – a sprig of a vine [when stripped of its grapes] – it is the manner of a vine/cluster of grapes to depart from its stem like small vines/clusters and those vines are called פסיגי ענבים/sprig of grapes.
+שריקנה (when stripped/emptied of its grapes) – that were stripped/emptied from the springs that are on it, meaning to say that they removed from it the small sprigs and they remained empty.
+שייר בה גרגיר אחד טמאה – all of it became a handle to that berry.
+שרביט של תמרה שריקנו (a twig of a date tree that was stripped of its dates) – that he removed the dates and there remains the empty twig.
+ור' אלעזר בן עזריה מטמא בשל פול – became they are large beans and they don’t require a twig, for even if they combine with chips/refuse , it is pleasant to pick at them.
+ומטמא של קטניות - for it is a protection, because they are thin and one is not able to pick at them when they are combined with chips/refuse, and it is appropriate for it that they would be on the same twig in order to be able to handle them and to carry them on that twig. But the Halakha is not according to Rabbi Eleazar ben Azariah.
+
+Mishnah 6
+
+והכלוסין – a species of pulse/beans.
+ומצטרפים – for sometimes they are consumed with the fruit.
+ר' יוסי אומר אף עוקץ הדלעת (Rabbi Yossi says: even the peduncle of gourds/pumpkins) – because it is boiled with it. But the Halakha is not according to Rabbi Yossi.
+אגסים- in Arabic AGAS and in the foreign tongue PEARS.
+קרוסטמלין (Crustumenian pear – red on one side) – small apples that are similar to gall-nuts. They are called MILIN.
+פרישין (quince)- in Arabic SPARGIL and in the foreign language KODONAISH.
+עוזרדין (sorb-apples, medlars, crab-apples) – in Arabic ZAROD and in the foreign language SORBASH.
+טפח - it refers to the peduncle/stalk of the Greek gourd, but not to the others that are taught in the Mishnah as they peduncles are small.
+קונדס (artichokes) – bitter vegetables, and we sweeten them through the hot flame. But the Halakha is not according to Rabbi Eleazar b’Rabbi Tzadok.
+לא מיטמאין ולא מטמאין – and it is not necessary to state that they don’t combine.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+זיתים שכבשן – in wine or vinegar or in other liquids.
+בטרפיהן – with their leaves. The leaf of an olive, we translate in Aramaic as טרף זיתא/the leaf of an olive.
+טהורים – if a creeping reptile/insect touched/came in contact with the leaves, the olives and the leaves are ritually pure, for the leaves are not considered neither a handle nor a protector.
+לפי שלא כבשן- with their leaves.
+אלא למראה – in order that they would look nicer when their leaves are with them, for they appear as if they were newly detached/plucked.
+כשות של קישות (fine hairs/fibers of cucumbers) - when the cucumbers are small, they have a kind of small hair, and it is called כשות/fine hairs/fibers.
+והנץ שלה (its blossom, sprout/flower) – in the mouth of the cucumbers there is like a bit of a long blossom/flower.
+טהורים – for they are not considered neither a handle nor a protector.
+לפני התגר טמאה (before the vendor/travelling merchant) – for it is satisfactory to the vendor with hair and with a blossom, and because of this the cucumbers appear beautiful and it is as if they were newly plucked/detached, and since he wants their preservation, they are considered as a protector for the fruit. Alternatively, because the cucumbers are soft and everyone’s hand touches them to buy them, they are ruined/spoiled if not because that hair protects them from all dirt and filth.
+
+Mishnah 2
+
+הגלעינים (the stones/kernel of a stone fruit, globule/pits) – like גרעינים/globules, the stone or kernel of a stone fruit.
+ולא מצטרפות – [and do not join together] with the food to complete it to be like an egg’s bulk, for it is considered a handle, but not a protector.
+גלעינה של רוטב (stones of moist olives) – a stone of a moist olive and it is appropriate to suck.
+אע"פ יוצאה (even though it is detached) – meaning to say, even though it is detached from the food, it joins with the food, because it is consumed, that one sucks it on account of its moistness.
+לפיכך חותל של יבישה (the membranous enclosure separating the stone of a date from its flesh, pericarp – as far as not eatable) – a berry of grapes or figs has a membranous enclosure, that seals the incision of the fruit, and that at the top of the membranous enclosure/pericarp is a peduncle, such is what my Rabbis have explained. And their explanation has difficulties, of what therefore. And I found in the Mishnayot accuracy, therefore, the membranous enclosure separating the stone of the date from its flesh/pericarp, and such is the reading of Maimonides (i.e., חותל של יבישה ) and he explains the reason – that the kernel of a green date, that is of a moist date, combines/joins together, because it is a protector to the fruit, for without the globule/stone or kernel of a stone fruit, the fruit would be lost. But that of pericarp does not combine/join together, for again, the globule/stone or kernel of a stone fruit is not a protector of the fruit, for the moisture that is in the date has already ceased and the globule does not protect it so that it doesn’t become lost. Therefore, the membranous enclosure separating the stone of the date from its flesh/pericarp, and it is the membrane/skin that is wrapped and attached on the globule of the date, combines/joins with the date when it is dry, because the membrane/skin is a protector and not the globule/kernel of a stone fruit.
+ושל רוטב – that is, the moist date, the membrane does not join/combine. For the globule/stone or kernel of a stone fruit is the protector and not the membrane. And that membrane is called a חותל/membranous enclosure separating the stone of date from its flesh/pericarp. Because it is wrapped and attached to the globule/stone or kernel of a stone fruit. It is the language of (Ezekiel 16:4): “[As for your birth, when you were born your navel cord was not cut, and you were not bathed in water to smooth you; you were not rubbed with salt] nor were you swaddled.”
+גלעינה שמקצתה יוצאה (a pit, part of which was detached) – as for example the globule of the moist date, half of which is consumed and half of it remains with the globule.
+מה שכנגד האוכל (that which is near the edible part) – is considered a protector and combines/joins together, but not the other part. And similarly, a bone that has upon it an olive’s bulk of flesh.
+היה עליו – there was flesh on the bone on one side that does not surround the bone, Rabbi Shimon states that we see if there is meat the measurement that it is able to surround its thickness like the thread of woof like a ring around the bone that joins/combines. But the Halakha is not according to Rabbi Shimon.
+כגון הסיאה והאזוב והקורנית (as for example, a plant classified with hyssop/Satureia Thymbra/savory, and the hyssop/marjoram and the thyme) – for also with these, such is their law. What is near the edible part joins together, what is not near the edible part does not join together. And סיאה and קורנית are a species of hyssop. סיאה is TALIAZ in the foreign language and קורנית is SHADRIAH in the foreign language.
+
+Mishnah 3
+
+שנימוק מקצתו אין מצטרף (that was partially rotted, does not combine)- for what has rotted is not considered food/edible, since it became in a state of dissolution and it is not worthy of consumption.
+הפטמא של רימון (the protuberance on the blossom-end of pomegranates) – like a kind of nipple that extends at the top of the pomegranate and it is called פטמא/protuberance, and around the protuberance is like a kind of green flower that has thin threads. And they are called נץ/blossom, sprouting . And around those threads are a something similar to a cup and its head is made in turrets/fortress. And it is called a מסרק/the crown of a pomegranate, because it has teeth like a comb/indented attachment to a plant.
+אף המסרק טהור – that if it severs/cuts from the fruit, the globule/stone or kernel of the stone fruit is not revealed through this, therefore, it is not a protector. Even the protuberance, if one severed it until its root, it would reveal the globules/stones and destroy the fruit. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 4
+
+כל הקליפין (all the husks/skins) – as for example, the shells of nuts and almonds and pomegranates and shells of eggs, are considered as a protector to the food, and combines/joins with the food to complete to make up the measurement to be susceptible to receive ritual defilement. But however, a moist upper shell that is upon nuts at the time of their harvest, does not combine, for it is not considered a protector, for there is no protector on top of a protector.
+קדורה (perforated) – perforated, it is the language of מקדרים בהרים/estimating the level distance between two places separated by mountains that is taught in the Mishnah in [Tractate] Eruvin (Chapter 5, Mishnah 4 – Talmud Eruvin 58a – measuring Sabbath elevations are considered as cut through). But something cut through/perforated does not combine, because it doesn’t protect when it is perforated and severed/cut.
+והחיצונה – it is the thin shell that falls on its own, when we handle the onion. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+המחתך לבשל – as for example, cuts gourds or onions or meat in order to cook it in a pot.
+שלא מירק (did not finish it off) -that he did not complete the cutting, like he completed it after slaughtering by his hand in Tractate Yoma [31b].
+אינו חיבור – even though the pieces are still partly intertwined/interwoven.
+לכבוש – that he pickles in wine or in vinegar in order to preserve it.
+ולשלוק (or to seethe) – seething is more than cooking, and in these it is satisfactory for it in their combining/joining, therefore whenever he didn’t finish it off, it is combining/joining. But to cook is not combining/joining, for if he knows that the cooking will separate them and divide them one from the other.
+התחיל לפרק (when he has begun to strip vegetables) – and to separate completely one from them, we do not say that since he revealed his intention with one that he wants separate them, all of them also are as if they are separated one from another and it is not combining/joining, but if he eats and only strips, it is not combining/joining, and what he didn’t strip is combined/joined.
+האגוזים שאמנן (nuts which one arrayed/arranged in lines) – that he grew them and combined them one with the other. It is the language of (Esther 2:7): “He was foster father to Hadassah [that is Esther, his uncle’s daughter, for she had neither father nor mother].”
+שחמרן ([and the onions] which one has piled up) – It is the language of (Exodus 8:10): “And they piled them up (i.e., the dead frogs) in heaps, [till the land stank].” From the manner of those who wish to store up nuts or onions, they cut them and tie them up with rope or with cord/flax rope and combine them one with the other and suspend them in order that they will endure.
+לפקל (to strip, peel) – like to peel/לקלף. And it is example we taught in [Tractate] Maaserot, Chapter 1, Mishnah 6, “the onions [are subject to tithes] when one begins to strip them (for storage)” (note that there is a mistake in the printed editions which mention chapter 2 and/or chapter 4).
+האגוזים והשדקים – now we are speaking of cracking open nuts and almonds. For the shell of nuts and almonds are considered a protection, and even though he cracked them open, all the while that it is attached to the food/edible part, it is considered a protection.
+עד שירסס (until he crushes them) – It is the language of (Amos 6:11): “[For the LORD will command,] And the great house shall be smashed to bits [And the little house to splinters],” meaning to say until the shell will be crushed and opened into thin pieces.
+
+Mishnah 6
+
+ביצה מגולגלת (a roasted egg) – roasted slightly, until it is mixed and appropriate to sip/quaff.
+עד שיגוז (until it is chipped) – the shell is considered a protector and combines [to make it susceptible to ritual uncleanness] until he cuts off from it a little bit, and then it is not considered a protector any more, for the egg comes down slowly through the path of that fracture and cut.
+ושלוקה – but if the egg was boiled, that it is hard and stands within the shell, and een that which is broken, the shell is always considered a protector, until it is crushed.
+וכן עצם שיש בו מוח (and similarly a bone that has marrow in it) – the bone is considered a protector for the marrow, and even though the bone is broken, it [protects] until it is crushed.
+הרמון שפירדו (a pomegranate which one has cut into two – leaving the seeds in their sheaves) - that he cut the pomegranate into two and still the seeds/kernel of the stone fruit are attached in the shell, this shell is a connection/attachment, until he knocks it with a reed and will shake the seeds/kernel of the stone fruit that is within it.
+שלל הכובסים (washers’ materials loosely stitched together) – it is the manner of washers to stitch the clothes of a child with those of an adult in order that they don’t become lost, and eventually to separate them.
+והבגד שהוא תפור בכלאים – two pieces of woolen cloth which was sewn with threads of flax, for certainly, they will be separated one from the other, because of the prohibition of the mixture of wool and linen in the same web.
+חיבור לטומאה -if one is defiled, its neighbor is defiled, until he begins to loosen it/take it apart, and even though he did not finish loosening it/taking it apart, for the deed/act [of loosening/taking it apart] removes it from the act [mixing wool and linen together].
+
+Mishnah 7
+
+ירוקים מצטרפין – they are fit/appropriate for consumption.
+לבנים אין מצטרפין – that furthermore they are not appropriate/fit.
+ובחזרת – with lettuce, even though they are white, they are not appropriate for consumption, nevertheless, they are a protector. But the Halakha is not according to Rabbi Eleazar bar Tzadok.
+
+Mishnah 8
+
+בני בצלים ( central sprouts of onions) – the middle pillar which is like the heart (green) and from it, they grow the onions, to this they call בני בצלים/central sprouts of onions.
+אם יש בהן ריר (if there is juice/sap in them) – that they are filled with moisture, and there is no empty space/cavity in them.
+משתערין כמו שהן (they are measured as they are) – when we come to measure if there is within them edible parts of an egg’s bulk, the measurement of receptibility to defilement, we measure them with the juice/sap and we don’t crush/press down on their empty space/cavity. But if there is in them a cavity, we press down on their empty space and afterwards measure for an egg’s bulk.
+ספוגנית (spongy [bread]) – it is made soft like a kind of sponge, but it is not tread upon nor stamped upon.
+משתערה כמות שהיא – without being crushed.
+בשר העגל שנתפח (meat of a calf that is swollen) – it is the manner of calf meat that is swollen that it increases when it is cooking, whereas the meat of an old bull diminishes.
+בכמות שהן – if it is the meat of cooked bull that diminished and stood on less than that of an egg’s bulk, we don’t say that when it was living there was in it an egg’s bulk [of meat] or more, and it would become defiled even though that now it lacks according to the measurement. And similarly, if it was the calf meat that had become swollen and increased, and there is within it in order to defile, we don’t say for since when it was alive there wasn’t in it sufficient to defile, even now it doesn’t defile.
+
+Mishnah 9
+
+קישות שנטעה בעציץ (a cucumber which was planted in a pot) – which is not perforated, and became susceptible there to receive ritual impurity and it became defiled, that is considered like it is detached.
+והגדילה ויצאה חוץ לעציץ – and it is considered as attached, because it sucks/is nurtured from the ground that is outside of the pot.
+טהורה – that defilement flew off from it when it left outside the pot
+מה טיבה ליטהר (what is its character that it should be insusceptible to uncleanness) – that when it received defilement it was like it was detached, therefore, whatever is within the pot remains in its defilement and what it added afterwards and left outside of the pot is pure. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 10
+
+כלי גללים – a vessel made from the dung of cattle.
+שהשרשים יכולים לצאת בהן – even though they are not perforated, the root goes out on its own and perforates the dung and the ground of that vessel. And for this reason, it (i.e., the Mishnah) did not take the language of "כלי אבנים"/stone utensils, because they are hard and the root does not penetrate/perforate them.
+עציץ נקוב אינו מכשיר את הזרעים – that are within it. And they don’t receive susceptibility [to receive defilement] because they are considered as attached, and the seeds are not susceptible to receive ritual defilement other than when water comes upon them after they have become detached, and even detached fruit are not made susceptible [to receive ritual defilement] with the water that is within, because the water does not make them susceptible [to receive ritual defilement] when they are attached/connected, for we require that the water is detached and these waters that are placed on a perforated pot, it is like placing it on the ground.
+ושאינו נקוב מכשיר את הזרעים – for whether the water is within it or between the seeds, both of them are considered as detached.
+מלאהו – to a pot that is not perforated.
+עפר עד שפתו (dirt until its rim) – since it sees the atmosphere from four directions, it is like a perforated pot, and it is considered as attached/connected, between the water and between the seeds that are in it.
+כטבלא שאין לה לזביז (like a tray lacking a vertical rim/ledge – by which a flat vessel is made into a vessel-like receptacle) – that it lacks a rim from this side and that but is rather flat and smooth, that the water that is in it does not make the seeds susceptible [to receive ritual defilement] and it is considered as attached, since it sees the atmosphere from four directions.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+צריכים הכשר (that require preparation) – water, as it is written (Leviticus 11:38): “But if water is put on the seed [and any part of a carcass falls upon it, it shall be unclean for you].” (see also Tractate Makhshirin, Chapter 6, Mishnah 4 for the listing of the seven liquids).
+ואין צריכין מחשבה – to consider them as food, and all of our Mishnah is explained further on (see Mishnah 2 of this chapter).
+
+Mishnah 2
+
+החותך מן האדם מן הבהמה מן החיה ומן העופות – all of them are speaking about cutting off flesh from the living creatures, and even though that they were separated from the living, they do not defile, for only a limb a living creature defiles but not the flesh that was separated from a living being, therefore we require intention that he should have in mind upon them for consumption, and if not, they don’t defile.
+החלב בכפרים (from fat in the villages) – for the people of villages do not consume fat. Therefore, they require intention. Bu tin the marketplaces, where most of the people come to the market, there are many that eat fats, and they don’t require intention.
+ושאר כל ירקות שדה – that are not sown in gardens, are not special/specific for human consumption and require intention.
+חוץ משמרקעים (except for truffles/a species of very acrid onions) – a species of pungent onions.
+ופטריות (truffles/fungus, morils) – a species of plant that doesn’t have a root. FUNGI in the foreign language.
+חוץ מכרישי שדה (except for wild leeks/field leeks) – PUROSH in the foreign language and PORAT in Arabic. That these, even though we don’t plant them in gardens , do not require intention.
+והרגילה (purslane) – such is its name in Arabic. And in the foreign language, PORKAKLAH.
+נץ חלב (Ornithogalum, star of Bethlehem, a bulbous plant) – white flowers like milk. And there are those who say, grass when they cut it that milk comes out from it.
+עכביות (a species of edible thistles, cardoon) – grass filled with thorns, and it is the דרדר/thistle in the language of Scripture, and in the foreign language KARDOSH.
+כלוסין (a species of figs) – Maimonides states that we call it in Arabic ANAV ALDIB. But Rabbi Yehuda and Rabbi Shimon and Rabbi Yossi hold that these do not require intention because they are specific for human consumption. But the Halakha is not like any of them, but rather all of them require intention, and if not, they do not defile.
+
+Mishnah 3
+
+נבלת בהמה טמאה בכל מקום – whether in the villages or whether in the marketplaces.
+צריכין מחשבה – for undefined they are not for consumption.
+ואינן צריכין הכשר (and they don’t require preparation) – neither preparation of water nor preparation of a creeping animal/insect [for susceptibility to ritual defilement], for there is no need to have something impure to touch them to defile them, for ultimately they will be impure on their own a grave defilement. And if you should say, it is all right that the carron of a pure/clean fowl and it doesn’t defile other than in the esophagus, it is satisfactory that it requires intention to defile a light defilement. But the carrion of a beast that defiles through contact and through lifting, why do I need intention, for a light defilement, it is an impure body. This manner is answered in the Gemara in the chapter דם שחיטה/The Blood of Slaughter (Chapter 5, Tractate Keritot, folio 21a), as for example, that there is less than an olive’s bulk of carrion, and he attached it to less than an egg’s bulk of food, for whether this one or that one’s an egg’s bulk, and for this reason it requires intention. But nevertheless, it is considered ultimately to defile a grave defilement and doesn’t require preparation, for since it was possible to combine it to be an olive’s bulk.
+בשווקים – that there is a majority of the people that come to the marketplace, there are many that eat the carrion of a clean fowl, and consume fats.
+אינן צריכין לא מחשבה – for they standing for eating.
+ולא הכשר – for the carrion of clean fowl ultimately will defile a grave defilement, that will defile clothing in the esophagus, and regarding fat we are speaking of impure fat, that fat defiles like meat, as we learn further on in our chapter (see Mishnah 9), therefore we don’t require preparation.
+רבי שמעון אומר אף הגמל וכו' – they (i.e., the carrion of a camel, a rabbit, a hare and a pig) – do not require intention in the marketplaces, for there are many people who consume them, and this is not like the first Tanna/teacher who stated that the carrion of an unclean beast in every place and didn’t exclude these. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 4
+
+השבת (dill stalk) – a species of vegetable/green, and such is name in Arabic. And in the foreign language ANITO.
+משנתן טעמו בקדירה (having given its taste to a dish) – if it was dill of heave-offering, once it gave its taste/flavor to a dish and he removed it from there, a “foreigner” (i.e., non-Kohen) who eats it is not liable, for it is a mere piece of wood.
+ואינו מטמא טומאת אוכלים (and does not receive uncleanness as food) – for since it was cooked, its strength and taste have departed and what remains is like a mere piece of wood, and furthermore it is not considered food.
+לולבי זרדים (young sprouts of the service-tree – the interior of which is eaten as a relish) – soft branches that come out at the time when the trees blossom. And they pickle them in wine or in vinegar or in water and salt, and consume them.
+והעדל (garden-cress, summer-savory) – a species of vegetable similar to the radish.
+ועלי לוף (and leaves of wild LOF/a plant similar to Colocasia with edible leaves and root, and bearing beans – classified with onions and garlic) – from the species of onions. And there are of if a species that we call it the לוף שוטה/the wild LOF, LOF trained for the leaves.
+עד שימתוקו – for they are not considered edible food other than until after that they pick them and their bitterness leaves them.
+פקועות (Bitter-Apple, a gourd) – similar to small watermelons, and they are bitter. But my Rabbis explained, a desert gourd. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+הקושט (name of a fragrant root or shrub, putchuck) – such is its name in the foreign language and in Arabic. And it is numbered among the spices of frankincense.
+והחמס (amomum, an Indian spice/חמם )- there are those who explained it as an Arabic spice plant/ginger and there are those who explain it as cinnamon.
+וראשי בשמים (and the principal spices) – as for example Moscato nut, Nard (aromatic herb, Valerian) and things similar to them, that provide a pleasant smell.
+התיאה (root of crawfoot -used as a spice, but poisonous for beasts) – a species of assas foetida (an umbelliferous plant used, as a resin or in leaves, for a spice and for medicinal purposes).
+וחלתית (assa foetida) – this is its name in Arabic. But even though its aroma is bad, they regularly put from it in foods.
+חלות חריע (lozenges made of bastard saffron) – forest crocus/saffron (one of the ingredients of frankincense). And we call it ALKARTOM in Arabic.
+אף הן לא ילקחו בכסף מעשר – For the All-Merciful stated (Deuteronomy 14:26): “and you shall spend the money [on anything you want -cattle, sheep, wine, or other intoxicant, or anything that you may desire.] And you shall feast there [in the presence of the LORD your God and rejoice with your household],” a thing that is consumed as it is you purchase with the money of [Second] Tithe, that which is not consumed as it is, you do not purchase with the money of [Second] Tithe. And this is the Halakha, that if it does not receive defilement as food, they are not purchased with the monies of [Second] Tithe.
+
+Mishnah 6
+
+הפגין (hard/unripe figs)- figs that are not ripe, as it is written (Song of Songs 2:13): “The green figs form on the fig tree.” And all the rest of the produce/fruits also which are not ripe are called פגין.
+והבוסר (half-ripe fruit, esp. grapes) – grapes that did not ripen. And when they arrived to become like a white bean, they are called בוסר. And פגין are worse than בוסר.
+משיבואו לעונות המעשרות – each and every fruit according to the established time for it to be obligated in tithing, as is taught in the Mishnah in the first chapter of [Tractate] Maaserot (see Mishnah 32). But the Halakha is not according to Rabbi Yohanan ben Nuri
+פריצי זיתים וענבים (the proud among the olives and grapes) – that became hard prior to their ripening, and they are not peeled in the olive press. It is the language of (Daniel 11:14): “and the lawless sons of your people [will assert themselves to confirm the vision, but they will fail],” hard and wicked people. Such are these olives and grapes, hard and they are not peeled nor trodden/pressed.
+בית שמאין מטמאין – for they are considered edible/food.
+ובית הלל מטהרין – for they are not considered edible/food.
+הקצח (black cumin) – NEEL in the foreign language. And it is a black seed, and it is customary to put it on bread, for those who are accustomed to it do not come to have heart pain.
+וכן למעשרות – just as they disagreed regarding defilement, so too they argued with regard to tithing, for those who declare them as susceptible to uncleanness as food obligated it for tithing.
+
+Mishnah 7
+
+קור (white heart or terminal bud of a palm – cabbage tree – used as food) – it is soft wood that is added at the top of a palm. And people consume it, and in the rainy season it becomes bard.
+כעץ לכל דבר – and is not susceptible to uncleanness as food.
+נלקח בכסף מעשר (and it is purchased through Second Tithe monies)- of the fruit [from fruit] and it grows in the ground.
+כפניות (date-berries in their early stage/inflorescence of palms) – palms that did not ripen all the way.
+כאוכלים – and they are susceptible to uncleanness as food.
+
+Mishnah 8
+
+דגים מאימתי מקבלים טומאה – and whenever they are living they are not susceptible to receive defilement.
+משיצודו (from when they are caught) – they are considered as dead.
+אם יכולים לחיות – that if he would return them to the water they would live, they don’t defile. But if they are not able to live when they return them to the water, even though they still had not died, they are susceptible to receive ritual defilement. And the Halakha is according to the School of Hillel.
+יחור של תאנה שנפשח (a young shoot of a fig tree that was stripped/split) – a branch of the a fig tree and there are figs on it, that had been detached and separated from the place of their connection, but that there remained from its skin and it is attached with the husk/skin/bark of the tree alone.
+ר' יהודה מטהר – those figs that are on the branch, if the defilement came in contact with them, they are considered as attached, since the branch is attached slightly, and even though it is not attached other than with a skin/husk.
+וחכמים אומרים אם יכול לחיות – if they will tie and attach the branch with the tree, the branch will live and produce fruit, and it is considered as attached and pure. But if it will not live when they retie it with the tree, the figs that are on the branch are considered like they are detached and are susceptible to receive defilement. And the Halakha is according to the Sages.
+
+Mishnah 9
+
+חלב בהמה טהורה – that became ritually forbidden by unskillful slaughtering,
+is pure from the defilement of carrion, as it is written (Leviticus 7:24): “Fat from animals that died or were torn by beasts may be put to any use, [but you must not eat it],” which implies even Holy Service.
+לפיכך הוא צריך הכשר – and since that it will not ultimately become a heavy defilement, for this, we hold in the first chapter of [Tractate] Taharot [Mishnah 3), for everything that ultimately doesn’t defile in a grave manner, that is to defile a person and vessels, requires preparation.
+חלב בהמה טומאת נבלות – for the Torah did not purify other than the fat of a ritually pure animal that became forbidden by unskillful slaughtering, which excludes the fat of an unclean animal which lacks being torn apart [by a beast of prey], because its being torn and its slaughter are equivalent.
+ואין צריך הכשר – for defilement of food if he combined less than an olive’s bulk with less than an egg’s bulk, as explained above (Mishnah 3), but intention is certainly required, for something regarding meat requires intention as is taught in the Mishnah above (Mishnah 3).
+וצריך מחשבה בכפרים - but not in the marketplaces [for unclean fish and locusts]. But preparation is required in every place.
+
+Mishnah 10
+
+כוורת דברים וכו' – if it (i.e., the beehive) is attached with plaster, everyone admits/agrees that it is like land/real estate (i.e., the ground) for all things, but if it was placed on pegs, everyone admits that is like vessels. But they didn’t disagree other than when it is placed on the ground and is not attached with plaster.
+ר' אליעזר אומר הרי היא כקרקע – and it is acquired by money, a document or a claim of undisturbed possession like land/real estate (i.e., the ground) .
+וכותבין עליה פרוזבול – a document that the Jewish court writes to the lender/creditor that transferred to them every debt that he has [to collect’ – so that the Seventh Year would not cause a cancellation of the debt, and we don’t write a Prozbul (i.e., a declaration made in court, before the execution of a loan, to the effect that the law of limitation by the entrance to the Sabbatical Year shall not apply to the loan to be transacted) other than on land/real estate, meaning to say, that when the borrower has real estate/land and he has a beehive, it is similar to land/real estate, and we write upon it a Prozbul [document] to the creditor.
+ואינה מקבלת טומאה במקומה – for it is like it would be attached and is not susceptible to receive ritual defilement.
+והרודה – from the honeycombs that are within it on the Sabbath, he is liable for a sin-offering, like someone who detaches something from the place where it is attached, as it is written (I Samuel 14:27): “And he (I.e., Jonathan) dipped it into the beehive of honey [and brought his hand back to his mouth and his eyes lit up], but what connection has the forest with honey, but rather just as the forest, he who plucks/detaches from it on the Sabbath is liable for a sin-offering, even honey that one removes [from the beehive]] on the Sabbath is liable for a sin-offering. (This Bartenura to Tractate Shevi’it, Chapter 10, Mishnah 7 adds that the Halakha is not according to Rabbi Eliezer).
+
+Mishnah 11
+
+מאימתי ממיטמאות משום משקה – for that which is undefined exists for consumption, and from when does it become susceptible for ritual defilement for liquids to become first-degree of ritual defilement. (See also Tractate Makhshirin, Chapter 6, Mishnah 4 which defines the seven liquids that make foods susceptible for ritual impurity – and Tractate Bava Batra 9b where a Baraitha is brought indicating the honey in a beehive becomes susceptible for ritual impurity without intention – and that as long as the honey is in the beehive, it is considered as food and not liquid. There is a dispute between the Schools of Shammai and Hillel in this Mishnah about when the transition takes place.)
+משיחרחר (he sets the twigs on fire for driving out the bees/smokes the bees out) – when he brings smoke and smokes it out to drive away the bees. It is the language of לחרחר ריב/to stir up strife. That it appears as if he wants to stir up strife with the bees. Another explanation of מישחרחר, that he heats them up in order to remove their honey, even though they honey has not yet left. It is the language of (Jeremiah 6:29): “The bellows puff.” And there are those who have the reading "מיהרהר"/from when he will conceive in his mind, meaning to say, that he will conceive an intention/thought in his heart to take the honey out of the beehive.
+מירסק (from the time you break the honeycomb – to take it out of the hive) – when they want to take the honey out of the beehive, they cut it with a knife and remove the honeycombs and that is ריסוק/crushing.
+
+Mishnah 12
+
+עתיד הקב"ה להנחיל לכל צדיק וצדיק – he (i.e., Rabbi Yehuda HaNasi) joined this statement to here to inform/announce at the conclusion of the Mishnah of the reward for righteous people who study and fulfill all what is written in the Mishnah.
+שלש מאות ועשרה עולמות שנאמר להנחיל אוהיב יש – there is in this Gematria/use of letters for their numerical value/homiletical interpretation based upon the numerical value the following (for the word יש) which is 310, meaning to say that the benefit and satisfaction/contentment that each and every righteous person will have in the World-to-Come will be three-hundred and ten times [greater] corresponding to This World, for this entire world is [at best] only a piece of the three-hundred and ten than what each righteous person will have as an inheritance in the World-to-Come.
\ No newline at end of file
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+Bartenura on Mishnah Oktzin
+ברטנורא על משנה עוקצים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Oktzin
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022
+-sefaria.org
+
+Bartenura on Mishnah Oktzin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כל שהוא יד (whatever -part of the fruit- serves as a handle -of the stem) – the wood that is attached to the fruit, and a person holds it at the time that he eats the fruit, as, for example, the peduncle/point of the apples, grapes and pears, are called ידות/handles. And similarly, a bone that has at its head/top meat/flesh, and a person holds the bone in order to eat the meat at its head/top, the bone is a handle to the meat/flesh.
+ולא שומר (and not as a protector – as the shell of a nut) – to exclude the portion of the peduncle/point that touches the fruit and is attached to the globule/the stone or kernel of a stone fruit, that this part is a protector to the fruit (see also Tractate Taharot, Chapter 10, Mishnah 5 – describing the "חותם"/the oblate side of a berry to which the stalk is attached).
+מיטמא – the handle is defiled, and even though it is not appropriate for consumption, if the defilement touched the food, the handle is considered as a connector/junction to the the food, and it is as if it is one body.
+ומטמא – if the defilement touched the handle, the food is defiled, even though the defilement did not touch the food. And our Rabbis learned this from the Scripture, as it is written (Leviticus 11:37-38): “If such a carcass falls upon seed grain that is to be sewn, [it is pure; but if water is put on the seed and any part of the carcass falls upon it,] it shall be impure for you,” for everything that is in your needs, meaning to say, every thing that requires food is susceptible to receive ritual defilement like it, and it is impure and defiles with it.
+ולא מצטרף – if the food was less than the bulk of an egg, for there is no defilement of food with less than an egg’s bulk, for this handle of the food does not combine with it to complete the requisite measurement.
+שומר אע"פ שאינו יד – as, for example, the shell of a fruit that protects it that it not be suffer loss/become damaged.
+מיטמא ומטמא ומצטרף – as it is written (Leviticus 11:37): “upon seed grain that is to be sown,” and what is “that is to be sown” – in the manner that people bring them out for sowing, wheat in their shells, and barley in their shells, that is with their protectors. For what purpose is the Biblical verse? If it is defiled and defiles, now the handle of the fruit is defiled and defiles as we derive from [the word]: "לכם"/for you – for all that are your needs, a protector is necessary, but the Biblical verse does not come other than to join with it, for a handle does not combine with it, while a protector combines with it.
+וכל שאינו יד ולא שומר – like the hair that is on the fruit.
+לא מיטמא ולא מטמא – and there is no need to say that it doesn’t combine/join.
+
+Mishnah 2
+
+והקפלוטות (leeks with a head, torret) – leeks, a חציר /leek (Numbers 11:5) in the language of Scripture, KORAHT in Arabic, and the foreign language PORUSH.
+והפטמא שלהן (and their protuberance on the blossom-end of fruits – having the appearance of a pestle seated in a mortar – the upper portion of the fruit/top-piece) – like a kind of top-piece of a pomegranate that is at their top. And it is a protector and it combines.
+והעמוד שהוא מכוון כנגד האוכל (the scape/central stalk as far as it is surrounded by the edible part, the scape within the bulb) – which is the heart that is in the onion, that the seed is born at its end.
+שרשי החזרים – the root of lettuce, which is חסא in the language of the Gemara and also in Arabic, and LETUGA in the foreign language.
+והנפוס (a kind of radish, resembling the carrot as to foliage, and the radish as to taste, or a turnip) – It is a kind of radish, but its leaves are similar to the leaves of the turnip.
+והסיב שלו (and the fibrous root of the radish) – Maimonides explained that on the side of the top of the radish are born thin sinews like threads, and the sellers sever/cut them by hand at the time that they sell them, and what remains of them are called סיב/fibrous roots of the radish.
+והמיתנא (and the mint) – such is its name in the foreign tongue MUNTA, and NANA in Arabic.
+והפיגום (rue) – RUDA in the foreign tongue, and in Arabicv SARAV.
+שעקרן (which were uprooted)- in order to plant them in another place.
+והשדרה של שבולת (and the spine of an ear of corn) – the middle thread, that the threads are attached to it.
+והלבוש שלה (the husk of the wheat grain) – and the skin/membrane that is upon the seed of the wheat, and all of these are protections for the fruit.
+הסיג של רצפות (the cobweb-like covering of fruits) – dust that is attached on the heads of vegetables and joined closely on them like the spider’s web. ASnd it also is considered a protection to the fruit. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 3
+
+מיטמאים ומטמאים ולא מצטרפים – because they are handles only, and do not protect the food.
+ויד הפרכיל (the handle, stem of a vine) – when the grapes are cut with the vine-shoot/rod, they are called פרכיל/handle, stem of a vine. The language of (see Tractate Betzah 30b and Tractate Sukkah 10a) twigs with grapes.
+טפח מכאן וטפח מכאן – the vine-shoot that is cut and the clusters [of grapes] are suspended/hang on it, a handbreadth from the vine-shoot from the right of the cluster and a handbreadth from the left, is considered a handle, but not more.
+יד האשכול – the peduncle/point of the cluster [of grapes] is suspended/hanging from the vine-shoot/rod, which is the handle of the cluster.
+כל שהוא – even if it is very long.
+זנב האשכול – the end of the cluster [of grapes]
+שריקנו (the skeleton of a cluster of grapes which one has stripped – of its grapes) – that were loosened from it the globules/stone, kernel of a stone fruit, even that it is the handle to the grapes at its head/top, that we hold it by its ail. And even its measurement is whatever the amount, and even very long.
+והמכבד של תמרה (the fan-shaped twig of the palm tree/the broom of the palm tree) – the fan-shaped twigs of the palm trees and upon them are palms, the measurement is the length of their handle to include the defilement of four handbreadths, but not more.
+ומלעין של שבלים (the outer husk of grains/glume) – upper beard of the ear of corn that extended on its head, like a kind of hair of a beard.
+
+Mishnah 4
+
+אלו לא מטמאין – that they are not considered either a protection or a handle.
+קולסי כרוב (cabbage-heads/stalks) – Maimonides explained, the heads of the cabbage where sinews that surround them extend out from them (one needs to say, entangled), and it the manner of cabbage sellers that they cut them and cast them off.
+וחליפות התרדים (and the young shoots of beets) – the roots of the beets that remain in the ground when they cut the beats in order to exchange and others will rise up in their place.
+את שדרכן ליגזז – the things where the practice is to cut them not to uproot them with their roots, if to uproot them, the roots do not defile, because they are not either a handle nor a protection.
+ר' יוסי מטמא בכולן – for all of them are considered a handle for food except for the cabbage-heads/stalks and the turnip, for those sinews that surround (that are entangled) are not considered either a handle or a protector. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 5
+
+שבססן (tread, stamped/packed in the barn/threshing floor) – that he threshed them with the feet of the animal or with sticks/staffs with the grain. And [the word] "ובססן" is the language of (Isaiah 63:18): “Which Your holy people possessed but a little while.”
+ורבי יוסי מטמא – because/since they are fit/worthy to be turned over/up with a shovel with the grain. But the Halakha is not according to Rabbi Yossi.
+פסיגה של אשכול – a sprig of a vine [when stripped of its grapes] – it is the manner of a vine/cluster of grapes to depart from its stem like small vines/clusters and those vines are called פסיגי ענבים/sprig of grapes.
+שריקנה (when stripped/emptied of its grapes) – that were stripped/emptied from the springs that are on it, meaning to say that they removed from it the small sprigs and they remained empty.
+שייר בה גרגיר אחד טמאה – all of it became a handle to that berry.
+שרביט של תמרה שריקנו (a twig of a date tree that was stripped of its dates) – that he removed the dates and there remains the empty twig.
+ור' אלעזר בן עזריה מטמא בשל פול – became they are large beans and they don’t require a twig, for even if they combine with chips/refuse , it is pleasant to pick at them.
+ומטמא של קטניות - for it is a protection, because they are thin and one is not able to pick at them when they are combined with chips/refuse, and it is appropriate for it that they would be on the same twig in order to be able to handle them and to carry them on that twig. But the Halakha is not according to Rabbi Eleazar ben Azariah.
+
+Mishnah 6
+
+והכלוסין – a species of pulse/beans.
+ומצטרפים – for sometimes they are consumed with the fruit.
+ר' יוסי אומר אף עוקץ הדלעת (Rabbi Yossi says: even the peduncle of gourds/pumpkins) – because it is boiled with it. But the Halakha is not according to Rabbi Yossi.
+אגסים- in Arabic AGAS and in the foreign tongue PEARS.
+קרוסטמלין (Crustumenian pear – red on one side) – small apples that are similar to gall-nuts. They are called MILIN.
+פרישין (quince)- in Arabic SPARGIL and in the foreign language KODONAISH.
+עוזרדין (sorb-apples, medlars, crab-apples) – in Arabic ZAROD and in the foreign language SORBASH.
+טפח - it refers to the peduncle/stalk of the Greek gourd, but not to the others that are taught in the Mishnah as they peduncles are small.
+קונדס (artichokes) – bitter vegetables, and we sweeten them through the hot flame. But the Halakha is not according to Rabbi Eleazar b’Rabbi Tzadok.
+לא מיטמאין ולא מטמאין – and it is not necessary to state that they don’t combine.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+זיתים שכבשן – in wine or vinegar or in other liquids.
+בטרפיהן – with their leaves. The leaf of an olive, we translate in Aramaic as טרף זיתא/the leaf of an olive.
+טהורים – if a creeping reptile/insect touched/came in contact with the leaves, the olives and the leaves are ritually pure, for the leaves are not considered neither a handle nor a protector.
+לפי שלא כבשן- with their leaves.
+אלא למראה – in order that they would look nicer when their leaves are with them, for they appear as if they were newly detached/plucked.
+כשות של קישות (fine hairs/fibers of cucumbers) - when the cucumbers are small, they have a kind of small hair, and it is called כשות/fine hairs/fibers.
+והנץ שלה (its blossom, sprout/flower) – in the mouth of the cucumbers there is like a bit of a long blossom/flower.
+טהורים – for they are not considered neither a handle nor a protector.
+לפני התגר טמאה (before the vendor/travelling merchant) – for it is satisfactory to the vendor with hair and with a blossom, and because of this the cucumbers appear beautiful and it is as if they were newly plucked/detached, and since he wants their preservation, they are considered as a protector for the fruit. Alternatively, because the cucumbers are soft and everyone’s hand touches them to buy them, they are ruined/spoiled if not because that hair protects them from all dirt and filth.
+
+Mishnah 2
+
+הגלעינים (the stones/kernel of a stone fruit, globule/pits) – like גרעינים/globules, the stone or kernel of a stone fruit.
+ולא מצטרפות – [and do not join together] with the food to complete it to be like an egg’s bulk, for it is considered a handle, but not a protector.
+גלעינה של רוטב (stones of moist olives) – a stone of a moist olive and it is appropriate to suck.
+אע"פ יוצאה (even though it is detached) – meaning to say, even though it is detached from the food, it joins with the food, because it is consumed, that one sucks it on account of its moistness.
+לפיכך חותל של יבישה (the membranous enclosure separating the stone of a date from its flesh, pericarp – as far as not eatable) – a berry of grapes or figs has a membranous enclosure, that seals the incision of the fruit, and that at the top of the membranous enclosure/pericarp is a peduncle, such is what my Rabbis have explained. And their explanation has difficulties, of what therefore. And I found in the Mishnayot accuracy, therefore, the membranous enclosure separating the stone of the date from its flesh/pericarp, and such is the reading of Maimonides (i.e., חותל של יבישה ) and he explains the reason – that the kernel of a green date, that is of a moist date, combines/joins together, because it is a protector to the fruit, for without the globule/stone or kernel of a stone fruit, the fruit would be lost. But that of pericarp does not combine/join together, for again, the globule/stone or kernel of a stone fruit is not a protector of the fruit, for the moisture that is in the date has already ceased and the globule does not protect it so that it doesn’t become lost. Therefore, the membranous enclosure separating the stone of the date from its flesh/pericarp, and it is the membrane/skin that is wrapped and attached on the globule of the date, combines/joins with the date when it is dry, because the membrane/skin is a protector and not the globule/kernel of a stone fruit.
+ושל רוטב – that is, the moist date, the membrane does not join/combine. For the globule/stone or kernel of a stone fruit is the protector and not the membrane. And that membrane is called a חותל/membranous enclosure separating the stone of date from its flesh/pericarp. Because it is wrapped and attached to the globule/stone or kernel of a stone fruit. It is the language of (Ezekiel 16:4): “[As for your birth, when you were born your navel cord was not cut, and you were not bathed in water to smooth you; you were not rubbed with salt] nor were you swaddled.”
+גלעינה שמקצתה יוצאה (a pit, part of which was detached) – as for example the globule of the moist date, half of which is consumed and half of it remains with the globule.
+מה שכנגד האוכל (that which is near the edible part) – is considered a protector and combines/joins together, but not the other part. And similarly, a bone that has upon it an olive’s bulk of flesh.
+היה עליו – there was flesh on the bone on one side that does not surround the bone, Rabbi Shimon states that we see if there is meat the measurement that it is able to surround its thickness like the thread of woof like a ring around the bone that joins/combines. But the Halakha is not according to Rabbi Shimon.
+כגון הסיאה והאזוב והקורנית (as for example, a plant classified with hyssop/Satureia Thymbra/savory, and the hyssop/marjoram and the thyme) – for also with these, such is their law. What is near the edible part joins together, what is not near the edible part does not join together. And סיאה and קורנית are a species of hyssop. סיאה is TALIAZ in the foreign language and קורנית is SHADRIAH in the foreign language.
+
+Mishnah 3
+
+שנימוק מקצתו אין מצטרף (that was partially rotted, does not combine)- for what has rotted is not considered food/edible, since it became in a state of dissolution and it is not worthy of consumption.
+הפטמא של רימון (the protuberance on the blossom-end of pomegranates) – like a kind of nipple that extends at the top of the pomegranate and it is called פטמא/protuberance, and around the protuberance is like a kind of green flower that has thin threads. And they are called נץ/blossom, sprouting . And around those threads are a something similar to a cup and its head is made in turrets/fortress. And it is called a מסרק/the crown of a pomegranate, because it has teeth like a comb/indented attachment to a plant.
+אף המסרק טהור – that if it severs/cuts from the fruit, the globule/stone or kernel of the stone fruit is not revealed through this, therefore, it is not a protector. Even the protuberance, if one severed it until its root, it would reveal the globules/stones and destroy the fruit. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 4
+
+כל הקליפין (all the husks/skins) – as for example, the shells of nuts and almonds and pomegranates and shells of eggs, are considered as a protector to the food, and combines/joins with the food to complete to make up the measurement to be susceptible to receive ritual defilement. But however, a moist upper shell that is upon nuts at the time of their harvest, does not combine, for it is not considered a protector, for there is no protector on top of a protector.
+קדורה (perforated) – perforated, it is the language of מקדרים בהרים/estimating the level distance between two places separated by mountains that is taught in the Mishnah in [Tractate] Eruvin (Chapter 5, Mishnah 4 – Talmud Eruvin 58a – measuring Sabbath elevations are considered as cut through). But something cut through/perforated does not combine, because it doesn’t protect when it is perforated and severed/cut.
+והחיצונה – it is the thin shell that falls on its own, when we handle the onion. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+המחתך לבשל – as for example, cuts gourds or onions or meat in order to cook it in a pot.
+שלא מירק (did not finish it off) -that he did not complete the cutting, like he completed it after slaughtering by his hand in Tractate Yoma [31b].
+אינו חיבור – even though the pieces are still partly intertwined/interwoven.
+לכבוש – that he pickles in wine or in vinegar in order to preserve it.
+ולשלוק (or to seethe) – seething is more than cooking, and in these it is satisfactory for it in their combining/joining, therefore whenever he didn’t finish it off, it is combining/joining. But to cook is not combining/joining, for if he knows that the cooking will separate them and divide them one from the other.
+התחיל לפרק (when he has begun to strip vegetables) – and to separate completely one from them, we do not say that since he revealed his intention with one that he wants separate them, all of them also are as if they are separated one from another and it is not combining/joining, but if he eats and only strips, it is not combining/joining, and what he didn’t strip is combined/joined.
+האגוזים שאמנן (nuts which one arrayed/arranged in lines) – that he grew them and combined them one with the other. It is the language of (Esther 2:7): “He was foster father to Hadassah [that is Esther, his uncle’s daughter, for she had neither father nor mother].”
+שחמרן ([and the onions] which one has piled up) – It is the language of (Exodus 8:10): “And they piled them up (i.e., the dead frogs) in heaps, [till the land stank].” From the manner of those who wish to store up nuts or onions, they cut them and tie them up with rope or with cord/flax rope and combine them one with the other and suspend them in order that they will endure.
+לפקל (to strip, peel) – like to peel/לקלף. And it is example we taught in [Tractate] Maaserot, Chapter 1, Mishnah 6, “the onions [are subject to tithes] when one begins to strip them (for storage)” (note that there is a mistake in the printed editions which mention chapter 2 and/or chapter 4).
+האגוזים והשדקים – now we are speaking of cracking open nuts and almonds. For the shell of nuts and almonds are considered a protection, and even though he cracked them open, all the while that it is attached to the food/edible part, it is considered a protection.
+עד שירסס (until he crushes them) – It is the language of (Amos 6:11): “[For the LORD will command,] And the great house shall be smashed to bits [And the little house to splinters],” meaning to say until the shell will be crushed and opened into thin pieces.
+
+Mishnah 6
+
+ביצה מגולגלת (a roasted egg) – roasted slightly, until it is mixed and appropriate to sip/quaff.
+עד שיגוז (until it is chipped) – the shell is considered a protector and combines [to make it susceptible to ritual uncleanness] until he cuts off from it a little bit, and then it is not considered a protector any more, for the egg comes down slowly through the path of that fracture and cut.
+ושלוקה – but if the egg was boiled, that it is hard and stands within the shell, and een that which is broken, the shell is always considered a protector, until it is crushed.
+וכן עצם שיש בו מוח (and similarly a bone that has marrow in it) – the bone is considered a protector for the marrow, and even though the bone is broken, it [protects] until it is crushed.
+הרמון שפירדו (a pomegranate which one has cut into two – leaving the seeds in their sheaves) - that he cut the pomegranate into two and still the seeds/kernel of the stone fruit are attached in the shell, this shell is a connection/attachment, until he knocks it with a reed and will shake the seeds/kernel of the stone fruit that is within it.
+שלל הכובסים (washers’ materials loosely stitched together) – it is the manner of washers to stitch the clothes of a child with those of an adult in order that they don’t become lost, and eventually to separate them.
+והבגד שהוא תפור בכלאים – two pieces of woolen cloth which was sewn with threads of flax, for certainly, they will be separated one from the other, because of the prohibition of the mixture of wool and linen in the same web.
+חיבור לטומאה -if one is defiled, its neighbor is defiled, until he begins to loosen it/take it apart, and even though he did not finish loosening it/taking it apart, for the deed/act [of loosening/taking it apart] removes it from the act [mixing wool and linen together].
+
+Mishnah 7
+
+ירוקים מצטרפין – they are fit/appropriate for consumption.
+לבנים אין מצטרפין – that furthermore they are not appropriate/fit.
+ובחזרת – with lettuce, even though they are white, they are not appropriate for consumption, nevertheless, they are a protector. But the Halakha is not according to Rabbi Eleazar bar Tzadok.
+
+Mishnah 8
+
+בני בצלים ( central sprouts of onions) – the middle pillar which is like the heart (green) and from it, they grow the onions, to this they call בני בצלים/central sprouts of onions.
+אם יש בהן ריר (if there is juice/sap in them) – that they are filled with moisture, and there is no empty space/cavity in them.
+משתערין כמו שהן (they are measured as they are) – when we come to measure if there is within them edible parts of an egg’s bulk, the measurement of receptibility to defilement, we measure them with the juice/sap and we don’t crush/press down on their empty space/cavity. But if there is in them a cavity, we press down on their empty space and afterwards measure for an egg’s bulk.
+ספוגנית (spongy [bread]) – it is made soft like a kind of sponge, but it is not tread upon nor stamped upon.
+משתערה כמות שהיא – without being crushed.
+בשר העגל שנתפח (meat of a calf that is swollen) – it is the manner of calf meat that is swollen that it increases when it is cooking, whereas the meat of an old bull diminishes.
+בכמות שהן – if it is the meat of cooked bull that diminished and stood on less than that of an egg’s bulk, we don’t say that when it was living there was in it an egg’s bulk [of meat] or more, and it would become defiled even though that now it lacks according to the measurement. And similarly, if it was the calf meat that had become swollen and increased, and there is within it in order to defile, we don’t say for since when it was alive there wasn’t in it sufficient to defile, even now it doesn’t defile.
+
+Mishnah 9
+
+קישות שנטעה בעציץ (a cucumber which was planted in a pot) – which is not perforated, and became susceptible there to receive ritual impurity and it became defiled, that is considered like it is detached.
+והגדילה ויצאה חוץ לעציץ – and it is considered as attached, because it sucks/is nurtured from the ground that is outside of the pot.
+טהורה – that defilement flew off from it when it left outside the pot
+מה טיבה ליטהר (what is its character that it should be insusceptible to uncleanness) – that when it received defilement it was like it was detached, therefore, whatever is within the pot remains in its defilement and what it added afterwards and left outside of the pot is pure. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 10
+
+כלי גללים – a vessel made from the dung of cattle.
+שהשרשים יכולים לצאת בהן – even though they are not perforated, the root goes out on its own and perforates the dung and the ground of that vessel. And for this reason, it (i.e., the Mishnah) did not take the language of "כלי אבנים"/stone utensils, because they are hard and the root does not penetrate/perforate them.
+עציץ נקוב אינו מכשיר את הזרעים – that are within it. And they don’t receive susceptibility [to receive defilement] because they are considered as attached, and the seeds are not susceptible to receive ritual defilement other than when water comes upon them after they have become detached, and even detached fruit are not made susceptible [to receive ritual defilement] with the water that is within, because the water does not make them susceptible [to receive ritual defilement] when they are attached/connected, for we require that the water is detached and these waters that are placed on a perforated pot, it is like placing it on the ground.
+ושאינו נקוב מכשיר את הזרעים – for whether the water is within it or between the seeds, both of them are considered as detached.
+מלאהו – to a pot that is not perforated.
+עפר עד שפתו (dirt until its rim) – since it sees the atmosphere from four directions, it is like a perforated pot, and it is considered as attached/connected, between the water and between the seeds that are in it.
+כטבלא שאין לה לזביז (like a tray lacking a vertical rim/ledge – by which a flat vessel is made into a vessel-like receptacle) – that it lacks a rim from this side and that but is rather flat and smooth, that the water that is in it does not make the seeds susceptible [to receive ritual defilement] and it is considered as attached, since it sees the atmosphere from four directions.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+צריכים הכשר (that require preparation) – water, as it is written (Leviticus 11:38): “But if water is put on the seed [and any part of a carcass falls upon it, it shall be unclean for you].” (see also Tractate Makhshirin, Chapter 6, Mishnah 4 for the listing of the seven liquids).
+ואין צריכין מחשבה – to consider them as food, and all of our Mishnah is explained further on (see Mishnah 2 of this chapter).
+
+Mishnah 2
+
+החותך מן האדם מן הבהמה מן החיה ומן העופות – all of them are speaking about cutting off flesh from the living creatures, and even though that they were separated from the living, they do not defile, for only a limb a living creature defiles but not the flesh that was separated from a living being, therefore we require intention that he should have in mind upon them for consumption, and if not, they don’t defile.
+החלב בכפרים (from fat in the villages) – for the people of villages do not consume fat. Therefore, they require intention. Bu tin the marketplaces, where most of the people come to the market, there are many that eat fats, and they don’t require intention.
+ושאר כל ירקות שדה – that are not sown in gardens, are not special/specific for human consumption and require intention.
+חוץ משמרקעים (except for truffles/a species of very acrid onions) – a species of pungent onions.
+ופטריות (truffles/fungus, morils) – a species of plant that doesn’t have a root. FUNGI in the foreign language.
+חוץ מכרישי שדה (except for wild leeks/field leeks) – PUROSH in the foreign language and PORAT in Arabic. That these, even though we don’t plant them in gardens , do not require intention.
+והרגילה (purslane) – such is its name in Arabic. And in the foreign language, PORKAKLAH.
+נץ חלב (Ornithogalum, star of Bethlehem, a bulbous plant) – white flowers like milk. And there are those who say, grass when they cut it that milk comes out from it.
+עכביות (a species of edible thistles, cardoon) – grass filled with thorns, and it is the דרדר/thistle in the language of Scripture, and in the foreign language KARDOSH.
+כלוסין (a species of figs) – Maimonides states that we call it in Arabic ANAV ALDIB. But Rabbi Yehuda and Rabbi Shimon and Rabbi Yossi hold that these do not require intention because they are specific for human consumption. But the Halakha is not like any of them, but rather all of them require intention, and if not, they do not defile.
+
+Mishnah 3
+
+נבלת בהמה טמאה בכל מקום – whether in the villages or whether in the marketplaces.
+צריכין מחשבה – for undefined they are not for consumption.
+ואינן צריכין הכשר (and they don’t require preparation) – neither preparation of water nor preparation of a creeping animal/insect [for susceptibility to ritual defilement], for there is no need to have something impure to touch them to defile them, for ultimately they will be impure on their own a grave defilement. And if you should say, it is all right that the carron of a pure/clean fowl and it doesn’t defile other than in the esophagus, it is satisfactory that it requires intention to defile a light defilement. But the carrion of a beast that defiles through contact and through lifting, why do I need intention, for a light defilement, it is an impure body. This manner is answered in the Gemara in the chapter דם שחיטה/The Blood of Slaughter (Chapter 5, Tractate Keritot, folio 21a), as for example, that there is less than an olive’s bulk of carrion, and he attached it to less than an egg’s bulk of food, for whether this one or that one’s an egg’s bulk, and for this reason it requires intention. But nevertheless, it is considered ultimately to defile a grave defilement and doesn’t require preparation, for since it was possible to combine it to be an olive’s bulk.
+בשווקים – that there is a majority of the people that come to the marketplace, there are many that eat the carrion of a clean fowl, and consume fats.
+אינן צריכין לא מחשבה – for they standing for eating.
+ולא הכשר – for the carrion of clean fowl ultimately will defile a grave defilement, that will defile clothing in the esophagus, and regarding fat we are speaking of impure fat, that fat defiles like meat, as we learn further on in our chapter (see Mishnah 9), therefore we don’t require preparation.
+רבי שמעון אומר אף הגמל וכו' – they (i.e., the carrion of a camel, a rabbit, a hare and a pig) – do not require intention in the marketplaces, for there are many people who consume them, and this is not like the first Tanna/teacher who stated that the carrion of an unclean beast in every place and didn’t exclude these. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 4
+
+השבת (dill stalk) – a species of vegetable/green, and such is name in Arabic. And in the foreign language ANITO.
+משנתן טעמו בקדירה (having given its taste to a dish) – if it was dill of heave-offering, once it gave its taste/flavor to a dish and he removed it from there, a “foreigner” (i.e., non-Kohen) who eats it is not liable, for it is a mere piece of wood.
+ואינו מטמא טומאת אוכלים (and does not receive uncleanness as food) – for since it was cooked, its strength and taste have departed and what remains is like a mere piece of wood, and furthermore it is not considered food.
+לולבי זרדים (young sprouts of the service-tree – the interior of which is eaten as a relish) – soft branches that come out at the time when the trees blossom. And they pickle them in wine or in vinegar or in water and salt, and consume them.
+והעדל (garden-cress, summer-savory) – a species of vegetable similar to the radish.
+ועלי לוף (and leaves of wild LOF/a plant similar to Colocasia with edible leaves and root, and bearing beans – classified with onions and garlic) – from the species of onions. And there are of if a species that we call it the לוף שוטה/the wild LOF, LOF trained for the leaves.
+עד שימתוקו – for they are not considered edible food other than until after that they pick them and their bitterness leaves them.
+פקועות (Bitter-Apple, a gourd) – similar to small watermelons, and they are bitter. But my Rabbis explained, a desert gourd. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+הקושט (name of a fragrant root or shrub, putchuck) – such is its name in the foreign language and in Arabic. And it is numbered among the spices of frankincense.
+והחמס (amomum, an Indian spice/חמם )- there are those who explained it as an Arabic spice plant/ginger and there are those who explain it as cinnamon.
+וראשי בשמים (and the principal spices) – as for example Moscato nut, Nard (aromatic herb, Valerian) and things similar to them, that provide a pleasant smell.
+התיאה (root of crawfoot -used as a spice, but poisonous for beasts) – a species of assas foetida (an umbelliferous plant used, as a resin or in leaves, for a spice and for medicinal purposes).
+וחלתית (assa foetida) – this is its name in Arabic. But even though its aroma is bad, they regularly put from it in foods.
+חלות חריע (lozenges made of bastard saffron) – forest crocus/saffron (one of the ingredients of frankincense). And we call it ALKARTOM in Arabic.
+אף הן לא ילקחו בכסף מעשר – For the All-Merciful stated (Deuteronomy 14:26): “and you shall spend the money [on anything you want -cattle, sheep, wine, or other intoxicant, or anything that you may desire.] And you shall feast there [in the presence of the LORD your God and rejoice with your household],” a thing that is consumed as it is you purchase with the money of [Second] Tithe, that which is not consumed as it is, you do not purchase with the money of [Second] Tithe. And this is the Halakha, that if it does not receive defilement as food, they are not purchased with the monies of [Second] Tithe.
+
+Mishnah 6
+
+הפגין (hard/unripe figs)- figs that are not ripe, as it is written (Song of Songs 2:13): “The green figs form on the fig tree.” And all the rest of the produce/fruits also which are not ripe are called פגין.
+והבוסר (half-ripe fruit, esp. grapes) – grapes that did not ripen. And when they arrived to become like a white bean, they are called בוסר. And פגין are worse than בוסר.
+משיבואו לעונות המעשרות – each and every fruit according to the established time for it to be obligated in tithing, as is taught in the Mishnah in the first chapter of [Tractate] Maaserot (see Mishnah 32). But the Halakha is not according to Rabbi Yohanan ben Nuri
+פריצי זיתים וענבים (the proud among the olives and grapes) – that became hard prior to their ripening, and they are not peeled in the olive press. It is the language of (Daniel 11:14): “and the lawless sons of your people [will assert themselves to confirm the vision, but they will fail],” hard and wicked people. Such are these olives and grapes, hard and they are not peeled nor trodden/pressed.
+בית שמאין מטמאין – for they are considered edible/food.
+ובית הלל מטהרין – for they are not considered edible/food.
+הקצח (black cumin) – NEEL in the foreign language. And it is a black seed, and it is customary to put it on bread, for those who are accustomed to it do not come to have heart pain.
+וכן למעשרות – just as they disagreed regarding defilement, so too they argued with regard to tithing, for those who declare them as susceptible to uncleanness as food obligated it for tithing.
+
+Mishnah 7
+
+קור (white heart or terminal bud of a palm – cabbage tree – used as food) – it is soft wood that is added at the top of a palm. And people consume it, and in the rainy season it becomes bard.
+כעץ לכל דבר – and is not susceptible to uncleanness as food.
+נלקח בכסף מעשר (and it is purchased through Second Tithe monies)- of the fruit [from fruit] and it grows in the ground.
+כפניות (date-berries in their early stage/inflorescence of palms) – palms that did not ripen all the way.
+כאוכלים – and they are susceptible to uncleanness as food.
+
+Mishnah 8
+
+דגים מאימתי מקבלים טומאה – and whenever they are living they are not susceptible to receive defilement.
+משיצודו (from when they are caught) – they are considered as dead.
+אם יכולים לחיות – that if he would return them to the water they would live, they don’t defile. But if they are not able to live when they return them to the water, even though they still had not died, they are susceptible to receive ritual defilement. And the Halakha is according to the School of Hillel.
+יחור של תאנה שנפשח (a young shoot of a fig tree that was stripped/split) – a branch of the a fig tree and there are figs on it, that had been detached and separated from the place of their connection, but that there remained from its skin and it is attached with the husk/skin/bark of the tree alone.
+ר' יהודה מטהר – those figs that are on the branch, if the defilement came in contact with them, they are considered as attached, since the branch is attached slightly, and even though it is not attached other than with a skin/husk.
+וחכמים אומרים אם יכול לחיות – if they will tie and attach the branch with the tree, the branch will live and produce fruit, and it is considered as attached and pure. But if it will not live when they retie it with the tree, the figs that are on the branch are considered like they are detached and are susceptible to receive defilement. And the Halakha is according to the Sages.
+
+Mishnah 9
+
+חלב בהמה טהורה – that became ritually forbidden by unskillful slaughtering,
+is pure from the defilement of carrion, as it is written (Leviticus 7:24): “Fat from animals that died or were torn by beasts may be put to any use, [but you must not eat it],” which implies even Holy Service.
+לפיכך הוא צריך הכשר – and since that it will not ultimately become a heavy defilement, for this, we hold in the first chapter of [Tractate] Taharot [Mishnah 3), for everything that ultimately doesn’t defile in a grave manner, that is to defile a person and vessels, requires preparation.
+חלב בהמה טומאת נבלות – for the Torah did not purify other than the fat of a ritually pure animal that became forbidden by unskillful slaughtering, which excludes the fat of an unclean animal which lacks being torn apart [by a beast of prey], because its being torn and its slaughter are equivalent.
+ואין צריך הכשר – for defilement of food if he combined less than an olive’s bulk with less than an egg’s bulk, as explained above (Mishnah 3), but intention is certainly required, for something regarding meat requires intention as is taught in the Mishnah above (Mishnah 3).
+וצריך מחשבה בכפרים - but not in the marketplaces [for unclean fish and locusts]. But preparation is required in every place.
+
+Mishnah 10
+
+כוורת דברים וכו' – if it (i.e., the beehive) is attached with plaster, everyone admits/agrees that it is like land/real estate (i.e., the ground) for all things, but if it was placed on pegs, everyone admits that is like vessels. But they didn’t disagree other than when it is placed on the ground and is not attached with plaster.
+ר' אליעזר אומר הרי היא כקרקע – and it is acquired by money, a document or a claim of undisturbed possession like land/real estate (i.e., the ground) .
+וכותבין עליה פרוזבול – a document that the Jewish court writes to the lender/creditor that transferred to them every debt that he has [to collect’ – so that the Seventh Year would not cause a cancellation of the debt, and we don’t write a Prozbul (i.e., a declaration made in court, before the execution of a loan, to the effect that the law of limitation by the entrance to the Sabbatical Year shall not apply to the loan to be transacted) other than on land/real estate, meaning to say, that when the borrower has real estate/land and he has a beehive, it is similar to land/real estate, and we write upon it a Prozbul [document] to the creditor.
+ואינה מקבלת טומאה במקומה – for it is like it would be attached and is not susceptible to receive ritual defilement.
+והרודה – from the honeycombs that are within it on the Sabbath, he is liable for a sin-offering, like someone who detaches something from the place where it is attached, as it is written (I Samuel 14:27): “And he (I.e., Jonathan) dipped it into the beehive of honey [and brought his hand back to his mouth and his eyes lit up], but what connection has the forest with honey, but rather just as the forest, he who plucks/detaches from it on the Sabbath is liable for a sin-offering, even honey that one removes [from the beehive]] on the Sabbath is liable for a sin-offering. (This Bartenura to Tractate Shevi’it, Chapter 10, Mishnah 7 adds that the Halakha is not according to Rabbi Eliezer).
+
+Mishnah 11
+
+מאימתי ממיטמאות משום משקה – for that which is undefined exists for consumption, and from when does it become susceptible for ritual defilement for liquids to become first-degree of ritual defilement. (See also Tractate Makhshirin, Chapter 6, Mishnah 4 which defines the seven liquids that make foods susceptible for ritual impurity – and Tractate Bava Batra 9b where a Baraitha is brought indicating the honey in a beehive becomes susceptible for ritual impurity without intention – and that as long as the honey is in the beehive, it is considered as food and not liquid. There is a dispute between the Schools of Shammai and Hillel in this Mishnah about when the transition takes place.)
+משיחרחר (he sets the twigs on fire for driving out the bees/smokes the bees out) – when he brings smoke and smokes it out to drive away the bees. It is the language of לחרחר ריב/to stir up strife. That it appears as if he wants to stir up strife with the bees. Another explanation of מישחרחר, that he heats them up in order to remove their honey, even though they honey has not yet left. It is the language of (Jeremiah 6:29): “The bellows puff.” And there are those who have the reading "מיהרהר"/from when he will conceive in his mind, meaning to say, that he will conceive an intention/thought in his heart to take the honey out of the beehive.
+מירסק (from the time you break the honeycomb – to take it out of the hive) – when they want to take the honey out of the beehive, they cut it with a knife and remove the honeycombs and that is ריסוק/crushing.
+
+Mishnah 12
+
+עתיד הקב"ה להנחיל לכל צדיק וצדיק – he (i.e., Rabbi Yehuda HaNasi) joined this statement to here to inform/announce at the conclusion of the Mishnah of the reward for righteous people who study and fulfill all what is written in the Mishnah.
+שלש מאות ועשרה עולמות שנאמר להנחיל אוהיב יש – there is in this Gematria/use of letters for their numerical value/homiletical interpretation based upon the numerical value the following (for the word יש) which is 310, meaning to say that the benefit and satisfaction/contentment that each and every righteous person will have in the World-to-Come will be three-hundred and ten times [greater] corresponding to This World, for this entire world is [at best] only a piece of the three-hundred and ten than what each righteous person will have as an inheritance in the World-to-Come.
\ No newline at end of file
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+Bartenura on Mishnah Oktzin
+ברטנורא על משנה עוקצים
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה עוקצים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כל שהוא יד.</b> העץ המחובר אל הפרי, ואדם אוחז בו בשעה שאוכל הפרי, כגון עוקצי תפוחים ענבים ואגסים, קרויין ידות. וכן עצם שיש בראשו בשר, ואדם אוחז בעצם כדי לאכול הבשר שבראשו, הוי העצם יד לבשר:
+<b>ולא שומר.</b> לאפוקי חלק העוקץ הנוגע בפרי ודבוק לגרעין, שאותו החלק שומר הוא לפרי: 
+<b>מיטמא היד</b>, ואע״פ שאינו ראוי לאכילה, אם נגעה טומאה באוכל. דחשיב היד חיבור לאוכל וכאילו הוא גוף אחד:
+<b>ומטמא.</b> אם נגעה טומאה ביד, נטמא האוכל, אע״פ שלא נגעה הטומאה באוכל. ולמדוהו רבותינו מן המקרא, דכתיב (ויקרא י״א:ל״ז) וכי יפול מנבלתם על כל זרע זרוע אשר יזרע וגו׳ טמא הוא לכם, לכל שבצרכיכם, כלומר כל דבר הצריך לאוכל מקבל טומאה כמותו וטמא ומטמא עמו:
+<b>ולא מצטרף.</b> אם היה האוכל פחות מכביצה, שאין טומאת אוכלין בפחות מכביצה, אין יד האוכל מצטרפת עמו להשלימו לכשיעור:
+<b>שומר אע״פ שאינו יד.</b> כגון קליפת הפרי ששומר אותו שלא יפסד:
+<b>מיטמא ומטמא ומצטרף.</b> דכתיב על כל זרע זרוע אשר יזרע, ומאי אשר יזרע, בדרך שבני אדם מוציאין אותן לזריעה, חטין בקליפתן, ושעורים בקליפתן, דהיינו עם השומר שלהן. למאי איצטריך קרא, אי למיטמא ומטמא, השתא יד הפרי מיטמא ומטמא כדילפינן מלכם לכל שבצרכיכם, שומר מיבעיא, הא לא אתא קרא אלא למצטרף עמו, דיד אינו מצטרף עמו, שומר מצטרף עמו:
+<b>וכל שאינו לא יד ולא שומר.</b> כמו שער שבפירות:
+<b>לא מיטמא ולא מטמא.</b> ואין צריך לומר שאינו מצטרף:
+
+Mishnah 2
+
+<b>והקפלוטות.</b> כרתי. חציר בלשון מקרא, בערבי כורא״ת, ובלע״ז פורו״ש:
+<b>והפטמא שלהן.</b> כמין פטמא של רימון שבראשן, והוי שומר ומצטרף:
+<b>והעמוד שהוא מכוון כנגד האוכל.</b> הוא הלב שבבצל שהזרע נולד בקצהו:
+<b>שרשי החזרים.</b> השורש של חזרת, היא חסא בלשון גמרא וכן בערבי, ובלע״ז לטוג״א:
+<b>והנפוס.</b> מין צנון הוא, אלא שעליו דומים לעלי הלפת:
+<b>והסיב שלו.</b> פירש הרמב״ם, שבצדי ראש הצנון נולדים גידים דקים כמו חוטין, וחותכין אותן המוכרים ביד בשעה שמוכרין אותן, ונשארים מהן, והן נקראים סיב:
+<b>והמינתא.</b> כך שמה בלע״ז מונט״א, ובערבי נענ״ע:
+<b>והפיגם.</b> רוד״א בלע״ז, ובערבי סדא״ב:
+<b>שעקרן.</b> כדי לשתלן במקום אחר:
+<b>והשדרה של שבולת.</b> חוט האמצעי, שהחטים דבוקים בו:
+<b>והלבוש שלה.</b> והקרום שעל גרעין החטה. וכל אלו שומרים הן לפרי:
+<b>הסיג של רצפות.</b> אבק הנדבק על ראשי הירקות ורצוף בהם כקורי עכביש. וגם הוא חשוב שומר לפרי. ואין הלכה כר׳ אליעזר:
+
+Mishnah 3
+
+<b>מיטמאים ומטמאים ולא מצטרפים.</b> לפי שהן ידות בלבד, ואינן משמרין את האוכל:
+<b>ויד הפרכיל.</b> כשהענבים כרותים עם הזמורה, נקראים פרכיל. לשון פרכילי ענבים:
+<b>טפח מכאן וטפח מכאן.</b> הזמורה שנקצצה והאשכולות תלויין בה, טפח מן הזמורה מימין לאשכול וטפח משמאל, חשוב יד, טפי לא:
+<b>יד האשכול.</b> עוקץ האשכול שתלוי בזמורה, הוא יד האשכול:
+<b>כל שהוא.</b> אפילו ארוך הרבה:
+<b>זנב האשכול.</b> סופו של אשכול:
+<b>שריקנו.</b> שהושרו ממנו גרעיני הענבים, אף הוא יד לענבים שבראשו, שאוחזים אותו בזנבו. ואף הוא שיעורו בכל שהוא, ואפילו ארוך הרבה:
+<b>והמכבד של תמרה.</b> מכבדות של תמרים, בהן תמרים, שיעור אורך היד שלהן להביא את הטומאה, ארבעה טפחים, אבל טפי לא:
+<b>ומלעין של שבולין.</b> זקן העליון של שבולת שיצא בראשו כמין שער של זקן:
+
+Mishnah 4
+
+<b>אלו לא מטמאין.</b> שאין חשובין לא שומר ולא יד:
+<b>קולסי כרוב.</b> רמב״ם פירש, ראשי הכרוב שיוצאים מהם גידים שסובבים (מסובכים צ״ל), דרך מוכרי הכרוב שכורתים אותן ומשליכין אותן:
+<b>חליפות התרדים.</b> שרשי התרדים שמשאירים בקרקע כשחותכים התרדים כדי שיחליפו ויעלו אחרים תחתם:
+<b>את שדרכן ליגזז.</b> הדברים שדרכם לגוזזן ולא לעקרן עם שרשיהם, אם עקרן אין השרשים מטמאין, לפי שאינן לא יד ולא שומר:
+<b>ר׳ יוסי מטמא בכולן.</b> דכולם חשובים יד לאוכל, חוץ מקולסי כרוב והלפת שאותן גידין הסובבים [המסובכים] אינן חשובים לא יד ולא שומר. ואין הלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>שבססן.</b> שדש אותן ברגלי הבהמה או במקלות עם התבואה. ובססן, לשון בוססו מקדשך (ישעיה ס״ג):
+<b>ורבי יוסי מטמא.</b> הואיל וראויים להפכן בעתר עם התבואה. ואין הלכה כרבי יוסי:
+<b>פסיגה של אשכול.</b> דרך האשכול לצאת מן השדרה שלה כמה אשכולות קטנים, ואותן אשכולות נקראים פסיגי ענבים:
+<b>שריקנה.</b> שנתרוקנה מן הפסיגים שבה, כלומר שהסירו ממנה הפסיגים הקטנים ונשארה ריקנית:
+<b>שייר בה גרגיר אחד טמאה.</b> שנעשית כולה יד לאותו גרגיר:
+<b>שרביט של תמרה שריקנו.</b> שהסיר התמרים ונשאר השרביט ריקן:
+<b>ור׳ אלעזר בן עזריה מטהר בשל פול.</b> מפני שהפולין גסים הן ואין צריכין לשרביט, שאפילו מתערבים בפסולת נוח לנקרן:
+<b>ומטמא בשל קטנית.</b> דשומר הוא, מפני שהן דקין ואין יכול לנקרן כשמתערבים בפסולת, וניחא ליה שיהו באותן שרביטין כדי שיוכל למשמשן ולטלטלן באותו שרביט. ואין הלכה כרבי אלעזר בן עזריה:
+
+Mishnah 6
+
+<b>והכלוסין.</b> מין קטניות:
+<b>ומצטרפים.</b> דפעמים שהן נאכלין עם הפרי:
+<b>ר׳ יוסי אומר אף עוקץ הדלעת.</b> מפני שהוא נשלק עמה. ואין הלכה כר׳ יוסי:
+<b>אגסים.</b> בערבי אג״ס, ובלע״ז פירא״ש:
+<b>קרוסטמלין.</b> תפוחים קטנים שדומים לעפצים. הקרויים מלי״ן:
+<b>פרישין.</b> בערבי ספרג״ל, ובלע״ז קודוניי״ש:
+<b>עוזרדין.</b> בערבי זערו״ד. ובלע״ז סורבא״ש:
+<b>טפח.</b> אעוקץ דלעת יונית דוקא קאי, ולא אאחריני השנויים במשנה, דעוקציהן קטנים:
+<b>קונדס.</b> ירקות מרים, וממתקין אותן על ידי האור ברותחים. ואין הלכה כרבי אלעזר ברבי צדוק:
+<b>לא מיטמאין ולא מטמאין.</b> ואין צריך לומר שאין מצטרפין:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>זיתים שכבשן.</b> ביין או בחומץ או בשאר משקין:
+<b>בטרפיהן.</b> עם העלים שלהם. עלה זית, מתרגמינן טרף זיתא:
+<b>טהורים.</b> אם נגע שרץ בעלין, טהורים הזיתים והעלים, דלא חשיבי העלים לא יד ולא שומר:
+<b>לפי שלא כבשן.</b> בטרפיהן:
+<b>אלא למראה.</b> כדי שיהיו נראים יפין יותר כשהעלים עמהן, דנראים כאילו מחדש נתלשו:
+<b>כשות של קישות.</b> כשהקשואים קטנים יש להן כמין שער קטן, ונקרא כשות:
+<b>והנץ שלה.</b> בפי הקשואים יש כמו נץ ארוך מעט:
+<b>טהורים.</b> דלא חשיבי לא יד ולא שומר:
+<b>לפני התגר טמאה.</b> דניחא ליה לתגר בשער ובנץ, שמתוך כך נראים הקשואים יפים וכאילו מחדש נתלשו, וכיון שרוצה בקיומן, חשיבי שומר לפרי. אי נמי, לפי שהקשואים רכים ויד הכל ממשמשים בהן לקנותן הן מתקלקלים אם לא מפני שאותו שער שומרן מכל לכלוך וטינוף:  
+
+Mishnah 2
+
+<b>הגלעינים.</b> כמו גרעינים:
+<b>ולא מצטרפות.</b> עם האוכל להשלימו לכביצה, דיד חשיבא ולא שומר:
+<b>גלעינה של רוטב.</b> גרעין של תמרה לחה וראויה למוץ:
+<b>אע״פ יוצאה.</b> כלומר אע״פ שיוצאה מן האוכל, מצטרפת עם האוכל, לפי שהיא נאכלת, שמוצץ אותה מחמת רטיבות:
+<b>לפיכך חותם של יבישה.</b> גרגיר של ענבים ותמרים יש להם חותם, שחותם נקב הפרי, ובראש החותם עוקץ, כך פירשו רבותי. וקשה לפירושם, מאי לפיכך. ובמשניות דוקניות מצאתי, לפיכך חותל של יבישה, וכן גורס רמב״ם, ומפרש טעמא דגרעינה של רוטב דהיינו של תמרה לחה, מצטרפת, לפי שהיא שומר לפרי, שאם לא הגרעין היה הפרי נפסד. ושל יבישה אינה מצטרפת, דשוב אין הגרעין שומר לפרי, שכבר כלתה הליחה שבתמרה ואין הגרעין שומרה שלא תפסד. לפיכך חותל של יבישה והוא הקרום המלופף ודבוק על הגרעין של תמרה, מצטרף עם התמרה כשהיא יבישה, מפני שהקרום הוא שומר, לא הגרעין:
+<b>ושל רוטב.</b> דהיינו תמרה לחה, אין הקרום מצטרף. שהגרעין הוא שומר ולא הקרום. ונקרא אותו הקרום חותל, לפי שהוא מלופף ודבוק לגרעין. לשון והחתל לא חותלת (יחזקאל י״ז):
+<b>גלעינה שמקצתה יוצאה.</b> כגון גרעינה של תמרה לחה (שנאכלת) [שנאכלה] חציה וחציה נשארת עם הגרעין:
+<b>מה שכנגד האוכל.</b> חשוב שומר ומצטרף, אבל אידך לא. וכן עצם שיש עליו כזית בשר:
+<b>היה עליו.</b> היה על העצם בשר בצד אחד שאינו מקיף את העצם, אמר רבי שמעון רואין אם יש בבשר שיעור שיוכל להקיף ממנו עובו כחוט של ערב כטבעת סביב העצם, מצטרף. ואין הלכה כר׳ שמעון:
+<b>כגון הסיאה והאזוב והקורנית.</b> שגם אלו כך דינם, מה שכנגד האוכל מצטרף, ומה שאינו כנגד האוכל אין מצטרף. וסיאה וקורנית מין אזוב הם. סיאה תליי״ז בלע״ז, וקורנית שדרי״א בלע״ז:
+
+Mishnah 3
+
+<b>שנימוק מקצתו אין מצטרף.</b> דמה שנימוק אינו חשוב אוכל, כיון שנתמסמס ואינו ראוי לאכילה:
+<b>הפטמא של רימון.</b> כמין דד יוצא בראש הרמון, והוא הנקרא פטמא. וסביב הפטמא כמין פרח ירוק שיש בו חוטים דקים, והן קרויין נץ. וסביבות אותן החוטים כעין כוס וראשו עשוי לתלפיות, והוא קרוי מסרק, מפני שיש לו שינים כמסרק:
+<b>אף המסרק טהור.</b> שאם יחתך מן הפרי, אין מתגלים הגלעינים בכך, הלכך לא הוי שומר. אבל הפטמא, אם יחתכוה עד שרשה, יתגלו הגרעינים ויפסד הפרי. ואין הלכה כרבי אליעזר:
+
+Mishnah 4
+
+<b>כל הקליפין.</b> כגון קליפי אגוזים ושקדים ורמונים וקליפי ביצים, חשיבי שומר לאוכל, ומצטרפין עם האוכל להשלימו לכשיעור לקבל טומאה. ומיהו קליפה לחה העליונה שעל האגוזים בשעת לקיטתן, אינה מצטרפת, דלא חשיבא שומר, שאין שומר על גבי שומר:
+<b>קדורה.</b> נקובה. לשון מקדרים בהרים כדתנן בעירובין. וקדורה אינה מצטרפת, לפי שאינה שומרת כשהיא נקובה וחתוכה:
+<b>והחיצונה.</b> היא הקליפה הדקה הנופלת מאליה כשממשמשין בבצל. ואין הלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>המחתך לבשל.</b> כגון מחתך דלועים או בצלים או בשר כדי לבשל בקדירה:
+<b>שלא מירק.</b> שלא גמר החתיכה. כמו ומירק אחר שחיטה על ידו, במסכת יומא [דף ל״א]:
+<b>אינו חיבור.</b> אע״פ שעדיין החתיכות מעורות במקצת:
+<b>לכבוש.</b> שכובשים ביין ובחומץ כדי להתקיים:
+<b>ולשלוק.</b> שליקה טפי מבישול, ובהאי ניחא ליה בחיבורן, הלכך כל זמן שלא מירק הוי חיבור. אבל לבשל לא הוי חיבור, דיודע הוא שהבשול יפרידם ויחלקם זו מזו:
+<b>התחיל לפרק.</b> ולהפריד לגמרי אחד מהן, לא אמרינן כיון דגלי דעתיה באחד שרוצה להפרידן, כולהו נמי כאילו מופרדים זו מזו ולא הוי חיבור, אלא אוכל שפירק בלבד לא הוי חיבור. ומה שלא פירק, הוי חיבור:
+<b>האגוזים שאמנן.</b> שגדלן וחיברן זו בזו. לשון ויהי אומן את הדסה (אסתר ב׳:ז׳):
+<b>שחמרן.</b> לשון ויצברו אותם חמרים חמרים (שמות ח י). מדרך הרוצים לאצור אגוזים או בצלים, שחותכין אותן וקושרים אותן בחבל או במשיחה ומחברין אותן זו עם זו ותולין אותן כדי שיתקיימו:
+<b>לפקל.</b> כמו לקלף. ודוגמתו שנינו פרק ד׳ דמעשרות משנה ו׳, הבצלים משיפקל:
+<b>האגוזים והשקדים.</b> השתא מיירי במפצע האגוזים והשקדים. שהקליפה של אגוזים ושל שקדים חשיבא שומר, ואע״פ שפצען, כל זמן שהיא מחוברת באוכל חשיבא שומר:
+<b>עד שירסס.</b> לשון והכה את הבית הגדול רסיסים (עמוס ו׳:י״א). כלומר עד שתהיה הקליפה רצוצה ופתותה לחלקים דקים:
+
+Mishnah 6
+
+<b>ביצה מגולגלת.</b> צלויה קצת, עד שהיא מעורבת וראויה לגמעה:
+<b>עד שיגוז.</b> הקליפה חשיבא שומר ומצטרפת, עד שיחתוך ממנו מעט, ואז לא חשיבא יותר שומר, שהביצה שותתת ויורדת דרך אותו שבר וחתך:
+<b>ושלוקה.</b> אבל אם נשלקה הביצה, שהיא קשה ועומדת בתוך הקליפה ואפילו שנשברה, לעולם חשיבא הקליפה שומר, עד שתהא מרוצצת:
+<b>וכן עצם שיש בו מוח.</b> חשיב העצם שומר למוח, ואע״פ שנשבר העצם, עד שיהיה מרוצץ:
+<b>הרמון שפירדו.</b> שחתך הרמון לשנים ועדיין הגרגרים מחוברין בקליפה, הויא קליפה חיבור, עד שיקיש בקנה ויתנענעו הגרגרים שבו:
+<b>שלל הכובסים.</b> דרך הכובסים לשלול הבגדים הקטן עם הגדול כדי שלא יאבד, וסופו להפרידן:
+<b>והבגד שהוא תפור בכלאים.</b> שתי חתיכות של בגד צמר שתפרן בחוטין של פשתן, דודאי סופו להפרידן זו מזו, משום איסור כלאים:
+<b>חיבור לטומאה.</b> ואם נטמא האחד נטמא חברו, עד שיתחיל להתיר, ואע״פ שלא גמר להתיר, דמעשה מוציא מידי מעשה:
+
+Mishnah 7
+
+<b>ירוקים מצטרפין.</b> דחזו לאכילה:
+<b>לבנים אין מצטרפין.</b> דתו לא חזו:
+<b>ובחזרים.</b> בחזרת, אע״ג דלבנים לא חזו לאכילה, מכל מקום הוו שומר. ואין הלכה כר׳ אלעזר בר צדוק:
+
+Mishnah 8
+
+<b>בני בצלים.</b> עמוד האמצעי שהוא כמו לב (ירוק) וממנו צומחים הבצלים, לההוא קרי בני בצלים:
+<b>אם יש בהן ריר.</b> שהם מלאים ליחה ואין בהן חלל:
+<b>משתערין כמו שהן.</b> כשבאים לשער אם יש בהן אוכל כביצה שיעור טומאה, משערין אותן עם הריר ואין [צריך] למעך את חללן. ואם יש בהן חלל, ממעך את חללן ואח״כ משער לכביצה:
+<b>ספוגנית.</b> עשויה רכה כמין ספוג. ואינה דרוסה ובעוטה:
+<b>משתערת כמו שהיא.</b> בלא מיעוך:
+<b>בשר העגל שנתפח.</b> דרך בשר העגל שהוא נתפח ומתרבה כשהוא מתבשל, ובשר השור הזקן מתמעט:
+<b>בכמות שהן.</b> אם בשר שור מבושל הוא שנתמעט ועמד על פחות מכביצה, אין אומרים כשהיה חי היה בו כביצה או יותר, ויטמא אע״פ שעכשיו אין בו כשיעור. וכן אם היה בשר עגל שנתפח ונתרבה ויש בו כדי לטמא, אין אומרים הואיל וכשהיה חי לא היה בו כדי לטמא, אף עכשיו לא יטמא:  
+
+Mishnah 9
+
+<b>קישות שנטעה בעציץ.</b> שאינו נקוב, והוכשרה שם לקבל טומאה ונטמאת, וכתלושה ימיא: 
+<b>והגדילה ויצאה חוץ לעציץ.</b> ונחשבת כמחובר, לפי שיונקת ושואבת מז הקרקע שחוץ לעציץ:
+<b>טהורה.</b> שפרחה לה טומאה משיצאה חוץ לעציץ:
+<b>מה טיבה ליטהר.</b> דכשקבלה טומאה היתה כתלושה, הלכך מה שבתוך העציץ נשאר בטומאתו, ומה שהוסיף אחרי כן ויצא חוץ לעציץ, טהור. ואין הלכה כר׳ שמעון:  
+
+Mishnah 10
+
+<b>כלי גללים.</b> כלים העשויין מגללי הבקר:
+<b>שהשרשים יכולין לצאת בהן.</b> אע״פ שאינן נקובים, השורש יוצא מעצמו ונוקב את הגלל ואת האדמה של אותו כלי. ולהכי לא נקט כלי אבנים, לפי שקשים הן ואין השורש נוקב אותן:
+<b>עציץ נקוב אינו מכשיר את הזרעים שבתוכו.</b> דלא מקבלי הכשר משום דחשיבי כמחובר, ואין הזרעים נכשרים לקבל טומאה אלא כשבא עליהן מים לאחר שנתלשו. ואפילו פירות תלושים אין נכשרים במים שבתוכו, לפי שאין המים מכשירין כשהן במחובר, דבעינן שיהו המים תלושין, והני מים דמנחי בעציץ נקוב, כמנחי בארעא דמו:
+<b>ושאינו נקוב מכשיר את הזרעים.</b> דבין מים שבתוכו ובין זרעים, תרוייהו חשיבי כתלושים:
+<b>מלאהו.</b> לעציץ שאינו נקוב:
+<b>עפר עד שפתו.</b> הואיל ורואה את האויר מארבע רוחות, הוי כעציץ נקוב, וחשיבי כמחובר, בין המים, ובין הזרעים שבו:
+<b>כטבלא שאין לה לזביז.</b> שאין לה שפה מכאן ומכאן אלא פשוטה וחלקה, דמים שבה אינן מכשירין את הזרעים וחשיבי כמחובר, הואיל ורואין את האויר מארבע רוחות:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>יש צריכים הכשר מים.</b> כדכתיב [ויקרא י״א] וכי יותן מים על זרע:
+<b>ואין צריכין מחשבה.</b> לחשב עליהן לאכילה. וכולה מתניתין מפרש לקמן:
+
+Mishnah 2
+
+<b>החותך מן האדם מן הבהמה מן החיה ומן העופות.</b> כולהו בחותך מחיים איירי. ואע״פ שפירשו מן החי אינן מטמאין, דאין מטמא אלא אבר מן החי ולא בשר שפירש מן החי, הלכך צריכין מחשבה שיחשב עליהן לאכילה. ואם לאו, אינן מטמאין:
+<b>והחלב בכפרים.</b> דאנשי הכפרים לא אכלי חלבים, הלכך צריכין מחשבה. אבל בשווקים דאיכא רוב עם הבאים לשוק, איכא טובא דאכלי חלבים, ואינם צריכין מחשבה:
+<b>ושאר כל ירקות שדה.</b> שאינן נזרעים בגנות, אינן מיוחדים למאכל אדם, וצריכין מחשבה:
+<b>חוץ משמרקעים.</b> מין בצל חריף:
+<b>ופטריות.</b> מין צמח שאין לו שורש. פונג״י בלע״ז:
+<b>חוץ מכרישי שדה.</b> פורו״ש בלע״ז, ובערבי בורא״ת. שאלו אע״פ שאין נוטעים אותן בגינות, אינן צריכין מחשבה:
+<b>והרגילה.</b> כך שמה בערבי, ובלע״ז פורקקל״ה:
+<b>נץ חלב.</b> פרחים לבנים כחלב. ויש אומרים, עשב כשחותכים אותו יוצא ממנו חלב:
+<b>עכביות.</b> עשב מלא קוצים. והוא דרדר בלשון מקרא. ובלע״ז קרדו״ש:
+<b>כלוסין.</b> הרמב״ם אומר שקורין לו בערבי ענב אלדי״ב. וסברי ר׳ יהודה ור׳ שמעון ור׳ יוסי שאלו אינן צריכין מחשבה, מפני שהן מיוחדין למאכל אדם. ואין הלכה כאחד מהם, אלא כולם צריכין מחשבה, ואם לאו אינן מטמאין:  
+
+Mishnah 3
+
+<b>נבלת בהמה טמאה בכל מקום.</b> בין בכפרים בין בשווקים:
+<b>צריכין מחשבה.</b> דסתמייהו לאו לאכילה:
+<b>ואינן צריכין הכשר.</b> לא הכשר מים ולא הכשר שרץ, שאין צריך ליגע בהן דבר טמא לטמאן, שסופן לטמא מעצמן טומאה חמורה. ואם תאמר, בשלמא נבלת עוף טהור דאינה מטמאה אלא בבית הבליעה, ניחא דצריכה מחשבה לטמא טומאה קלה. אלא נבלת בהמה דמטמאה במגע ובמשא, מחשבה למה לי, לטומאה קלה, היא גופה טמאה היא. הא מלתא משני בגמרא פרק דם שחיטה, כגון דאיכא פחות מכזית נבילה, וצירפה לפחות מכביצה אוכלים, דבין האי והאי הוי כביצה, דלהכי צריך מחשבה, ומכל מקום חשיב סופו לטמא טומאה חמורה ואינה צריכה הכשר, הואיל והיה אפשר לצרפה לכזית:
+<b>בשווקים.</b> שיש רוב עם הבאים לשוק, איכא טובא דאכלי נבלת עוף טהור, ואכלי חלבים:
+<b>אינם צריכין לא מחשבה.</b> דלאכילה הן עומדים:
+<b>ולא הכשר.</b> דנבלת עוף טהור סופה לטמא טומאה חמורה, דמטמא בגדים בבית הבליעה, וחלב מיירי בחלב טמאה, דמטמא החלב כבשר, כדלקמן בפרקין, הלכך אינן צריכין הכשר:
+<b>רבי שמעון אומר אף הגמל וכו׳</b> אינן צריכין מחשבה בשווקים, דאיכא רוב עם ואכלי להו. ודלא כתנא קמא דאמר נבלת בהמה טמאה בכל מקום ולא מפיק להני. ואין הלכה כר׳ שמעון:
+
+Mishnah 4
+
+<b>השבת.</b> מין ירק הוא, וכן שמו בערבי. ובלע״ז אניט״ו:
+<b>משנתן טעמו בקדירה.</b> אם היה שבת של תרומה, משנתן טעם בקדירה והוציאו ממנה, לא מתחייב עליו זר האוכלו, דעץ בעלמא הוא:
+<b>ואינו מטמא טומאת אוכלים.</b> דכיון שנתבשל, כלה כוחו וטעמו ונשאר כעץ בעלמא, ותו לא חשוב אוכל:
+<b>לולבי זרדים.</b> ענפים רכים היוצאים בעת שמלבלבים האילנות, וכובשים אותן ביין או בחומץ או במים ומלח, ואוכלים אותן:
+<b>והעדל.</b> מין ירק דומה לצנון:
+<b>ועלי לוף.</b> ממיני הבצלים. ויש ממנו מין שקורין לו לוף שוטה:
+<b>עד שימתוקו.</b> דלא חשיבי אוכל אלא לאחר שכובשים אותן ויוצא מהן מרירותן:
+<b>פקועות.</b> כעין אבטיחים קטנים, והן מרים. ורבותי פירשו, דלעת מדברית. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>הקושט.</b> כך שמו בלע״ז ובערבי. והוא נמנה עם סממני הקטורת:
+<b>והחמס.</b> יש שפירשו זנגביל. ויש שפירשו קנמון:
+<b>וראשי בשמים.</b> כגון אגוז מוסקאט״ו, ונרד, וכיוצא בהם, שנותנים ריח ערב:
+<b>התיאה.</b> מין חלתית:
+<b>וחלתית.</b> כך שמה בערבי. ואע״פ שריחה רע, רגילים ליתן ממנה במזונות:
+<b>חלת חריע.</b> כרכום יערי. וקורין לו בערבי אלקרטו״ם:
+<b>אף הן לא ילקחו בכסף מעשר.</b> דרחמנא אמר (דברים י״ד:כ״ה) ונתת הכסף וגו׳ ואכלת שם, דבר שהוא נאכל כמות שהוא, אתה קונה בכסף מעשר, שאינו נאכל כמות שהוא, אתה קונה בכסף מעשר. וכן הלכה, דאין מטמאין טומאת אוכלים ואין נקחים בכסף מעשר:
+
+Mishnah 6
+
+<b>הפגין.</b> תאנים שלא נתבשלו, כדכתיב [שיר ב׳] התאנה חנטה פגיה. וכל שאר פירות נמי שאינן מבושלים נקראים פגין:
+<b>והבוסר.</b> ענבים שלא נתבשלו. ומשהגיעו להיות כפול הלבן נקראים בוסר. ופגין גרועים מבוסר:
+<b>משיבואו לעונת המעשרות.</b> כל פרי ופרי כפי העת הקצוב לו להתחייב במעשר, כדתנן פרק קמא דמעשרות. ואין הלכה כר׳ יוחנן בן נורי:
+<b>פריצי זיתים וענבים.</b> שנתקשו קודם בישולן, ואינן נפרכים בבית הבד. לשון ובני פריצי עמך (דניאל י״א:י״ד), בני אדם קשים ורשעים. כך זיתים וענבים הללו, קשין ואינן נפרכין, ואינן נדרכין:
+<b>בית שמאי מטמאין.</b> דחשיבי אוכל:
+<b>ובית הלל מטהרין.</b> דלא חשיבי אוכל:
+<b>הקצח.</b> ניי״ל בלע״ז. וזרע שחור הוא. ורגילים לתת אותו בלחם, לפי שהרגיל בו אינו בא לידי כאב לב:
+<b>וכן למעשרות.</b> כמו שנחלקו לטומאה, כך נחלקו למעשרות, דהמטמאן טומאת אוכלים מחייבו במעשרות:
+
+Mishnah 7
+
+<b>קור.</b> עץ רך הנוסף בראשו של דקל ואוכלין אותו בני אדם ובימות הגשמים הוא מתקשה:
+<b>כעץ לכל דבר.</b> ואינו מטמא טומאת אוכלין:
+<b>נלקח בכסף מעשר.</b> דפרי [מפרי] וגידולי קרקע הוא:
+<b>כפניות.</b> תמרים שלא בשלו כל צרכן:
+<b>כאוכלין.</b> ומטמאים טומאת אוכלין:
+
+Mishnah 8
+
+<b>דגים מאימתי מקבלים טומאה.</b> דכל זמן שהן חיים אינן מקבלים טומאה:
+<b>משיצודו.</b> חשובים כמתים:
+<b>אם יכולים לחיות.</b> שאם יחזירום למים יחיו, אינן מטמאין. אבל אם אין יכולים לחיות כשמחזירן למים, אע״פ שעדיין לא מתו, מקבלים טומאה. והלכה כבית הלל:
+<b>יחור של תאנה שנפשח.</b> ענף של אילן תאנה ובו תאנים, שנתלש ונפרד ממקום חיבורו, אלא שנשאר מעורה ומדובק בקליפת האילן בלבד:
+<b>ר׳ יהודה מטהר.</b> אותם תאנים שבענף, אם נגעה בהם טומאה. דחשיב להו כמחובר, הואיל והענף מעורה קצת, ואע״פ שאינו מעורה אלא בקליפה:
+<b>וחכמים אומרים אם יכול לחיות.</b> אם יקשרו ויחברו הענף עם האילן יחיה הענף ויוציא פירות, חשוב כמחובר וטהורים. ואם לא יחיה כשיקשרוהו עם האילן, הרי תאנים שבענף כתלושים הן חשובים ומקבלים טומאה. והלכה כחכמים:
+
+Mishnah 9
+
+<b>חלב בהמה טהורה.</b> שנתנבלה:
+<b>טהור מטומאת נבילה.</b> דכתיב [ויקרא ז׳] וחלב נבילה וגו׳ יעשה לכל מלאכה, ואפילו מלאכת הקודש במשמע: 
+<b>לפיכך הוא צריך הכשר.</b> דכיון שאין סופו לטמא טומאה חמורה, דהכי קיי״ל פרק קמא דטהרות, דכל שאין סופו לטמא טומאה חמורה היינו לטמא אדם וכלים, צריך הכשר:
+<b>חלב בהמה טמאה מטמא טומאת נבלות.</b> דלא טיהרה תורה אלא חלב של בהמה טהורה שנתנבלה, דכתיב [שם] חלב נבילה וחלב טריפה, יצאת חלב בהמה טמאה שאין לה טריפה, לפי שטריפתה ושחיטתה שוה:
+<b>ואין צריך הכשר.</b> לטומאת אוכלים אם צירף פחות מכזית לפחות מכביצה כדפרישנא לעיל. אבל מחשבה ודאי בעי, מידי דהוה אבשרא דבעיא מחשבה בכל מקום כדתנן לעיל:
+<b>צריך מחשבה בכפרים.</b> ולא בשווקים. אבל הכשר צריכין בכל מקום:
+
+Mishnah 10
+
+<b>כוורת דבורים וכו׳</b> אם היא מחוברת בטיט, הכל מודים שהיא כקרקע. ואם היתה מונחת על גבי יתידות, הכל מודים שהיא ככלים. לא נחלקו אלא שמונחת על גבי קרקע ואינה מחוברת בטיט:
+<b>ר׳ אליעזר אומר הרי היא כקרקע.</b> ונקנית בכסף, בשטר, ובחזקה, כקרקע:
+<b>וכותבין עליה פרוזבול.</b> שטר שכותבים בית דין למלוה שמסר להם כל חוב שיש לו, שלא תהא שביעית משמטתו. ואין כותבין פרוזבול אלא על הקרקע, כלומר כשיש ללוה קרקע. ואם יש לו כוורת דבורים, כמו שיש לו קרקע דמי, וכותבין עליה פרוזבול למלוה:
+<b>ואינה מקבלת טומאה במקומה.</b> דהוי כמחובר שאינו מקבל טומאה:
+<b>והרודה.</b> מחלות דבש שבתוכה בשבת, חייב חטאת, כתולש ממקום חבור. דכתיב (שמואל א י״ד:כ״ז) ויטבול אותה ביערת הדבש, וכי מה ענין יער אצל דבש, אלא מה יער התולש ממנו בשבת חייב חטאת, אף דבש הרודה ממנו בשבת חייב חטאת:
+
+Mishnah 11
+
+<b>מאימתי מיטמאות משום משקה.</b> דסתמייהו לאכילה קיימי. ומאימתי מיטמאין טומאת משקין להיות תחילה:
+<b>משיחרחר.</b> משיביא עשן ויעשן להבריח הדבורים. לשון לחרחר ריב. שנראה כאילו רוצה לחרחר ריב עם הדבורים. פירוש אחר, משיחרחר, שיחמם אותם להוציא דבשם, אע״פ שעדיין לא יצא הדבש. לשון ניחר מפוח (ירמיה ז׳). ואית דגרסי משיהרהר, כלומר משיהרהר מחשבה בלבו לרדות הדבש:
+<b>משירסק.</b> כשרוצים לרדות דבש מן הכוורת, חותכים בסכין ומוציאין חלות חלות, וזהו ריסוקן:
+
+Mishnah 12
+
+<b>עתיד הקב״ה להנחיל לכל צדיק וצדיק.</b> סמך מאמר זה לכאן, להודיע בחתימת המשנה מתן שכרן של צדיקים לומדים ומקיימים כל מה שכתוב במשנה:
+<b>שלש מאות ועשרה עולמות שנאמר להנחיל אוהבי יש.</b> יש, בגימטריא הכי הוי, שלש מאות ועשר. כלומר שההנאה וקורת רוח שיש לכל צדיק וצדיק בעולם הבא הוא שלש מאות ועשר פעמים כנגד כל העולם הזה, שאין העולם הזה כולו אלא חלק משלש מאות ועשר ממה שיש לכל צדיק וצדיק נחלה לעולם הבא:
\ No newline at end of file
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+Bartenura on Mishnah Oktzin
+ברטנורא על משנה עוקצים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Oktzin
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה עוקצים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כל שהוא יד.</b> העץ המחובר אל הפרי, ואדם אוחז בו בשעה שאוכל הפרי, כגון עוקצי תפוחים ענבים ואגסים, קרויין ידות. וכן עצם שיש בראשו בשר, ואדם אוחז בעצם כדי לאכול הבשר שבראשו, הוי העצם יד לבשר:
+<b>ולא שומר.</b> לאפוקי חלק העוקץ הנוגע בפרי ודבוק לגרעין, שאותו החלק שומר הוא לפרי: 
+<b>מיטמא היד</b>, ואע״פ שאינו ראוי לאכילה, אם נגעה טומאה באוכל. דחשיב היד חיבור לאוכל וכאילו הוא גוף אחד:
+<b>ומטמא.</b> אם נגעה טומאה ביד, נטמא האוכל, אע״פ שלא נגעה הטומאה באוכל. ולמדוהו רבותינו מן המקרא, דכתיב (ויקרא י״א:ל״ז) וכי יפול מנבלתם על כל זרע זרוע אשר יזרע וגו׳ טמא הוא לכם, לכל שבצרכיכם, כלומר כל דבר הצריך לאוכל מקבל טומאה כמותו וטמא ומטמא עמו:
+<b>ולא מצטרף.</b> אם היה האוכל פחות מכביצה, שאין טומאת אוכלין בפחות מכביצה, אין יד האוכל מצטרפת עמו להשלימו לכשיעור:
+<b>שומר אע״פ שאינו יד.</b> כגון קליפת הפרי ששומר אותו שלא יפסד:
+<b>מיטמא ומטמא ומצטרף.</b> דכתיב על כל זרע זרוע אשר יזרע, ומאי אשר יזרע, בדרך שבני אדם מוציאין אותן לזריעה, חטין בקליפתן, ושעורים בקליפתן, דהיינו עם השומר שלהן. למאי איצטריך קרא, אי למיטמא ומטמא, השתא יד הפרי מיטמא ומטמא כדילפינן מלכם לכל שבצרכיכם, שומר מיבעיא, הא לא אתא קרא אלא למצטרף עמו, דיד אינו מצטרף עמו, שומר מצטרף עמו:
+<b>וכל שאינו לא יד ולא שומר.</b> כמו שער שבפירות:
+<b>לא מיטמא ולא מטמא.</b> ואין צריך לומר שאינו מצטרף:
+
+Mishnah 2
+
+<b>והקפלוטות.</b> כרתי. חציר בלשון מקרא, בערבי כורא״ת, ובלע״ז פורו״ש:
+<b>והפטמא שלהן.</b> כמין פטמא של רימון שבראשן, והוי שומר ומצטרף:
+<b>והעמוד שהוא מכוון כנגד האוכל.</b> הוא הלב שבבצל שהזרע נולד בקצהו:
+<b>שרשי החזרים.</b> השורש של חזרת, היא חסא בלשון גמרא וכן בערבי, ובלע״ז לטוג״א:
+<b>והנפוס.</b> מין צנון הוא, אלא שעליו דומים לעלי הלפת:
+<b>והסיב שלו.</b> פירש הרמב״ם, שבצדי ראש הצנון נולדים גידים דקים כמו חוטין, וחותכין אותן המוכרים ביד בשעה שמוכרין אותן, ונשארים מהן, והן נקראים סיב:
+<b>והמינתא.</b> כך שמה בלע״ז מונט״א, ובערבי נענ״ע:
+<b>והפיגם.</b> רוד״א בלע״ז, ובערבי סדא״ב:
+<b>שעקרן.</b> כדי לשתלן במקום אחר:
+<b>והשדרה של שבולת.</b> חוט האמצעי, שהחטים דבוקים בו:
+<b>והלבוש שלה.</b> והקרום שעל גרעין החטה. וכל אלו שומרים הן לפרי:
+<b>הסיג של רצפות.</b> אבק הנדבק על ראשי הירקות ורצוף בהם כקורי עכביש. וגם הוא חשוב שומר לפרי. ואין הלכה כר׳ אליעזר:
+
+Mishnah 3
+
+<b>מיטמאים ומטמאים ולא מצטרפים.</b> לפי שהן ידות בלבד, ואינן משמרין את האוכל:
+<b>ויד הפרכיל.</b> כשהענבים כרותים עם הזמורה, נקראים פרכיל. לשון פרכילי ענבים:
+<b>טפח מכאן וטפח מכאן.</b> הזמורה שנקצצה והאשכולות תלויין בה, טפח מן הזמורה מימין לאשכול וטפח משמאל, חשוב יד, טפי לא:
+<b>יד האשכול.</b> עוקץ האשכול שתלוי בזמורה, הוא יד האשכול:
+<b>כל שהוא.</b> אפילו ארוך הרבה:
+<b>זנב האשכול.</b> סופו של אשכול:
+<b>שריקנו.</b> שהושרו ממנו גרעיני הענבים, אף הוא יד לענבים שבראשו, שאוחזים אותו בזנבו. ואף הוא שיעורו בכל שהוא, ואפילו ארוך הרבה:
+<b>והמכבד של תמרה.</b> מכבדות של תמרים, בהן תמרים, שיעור אורך היד שלהן להביא את הטומאה, ארבעה טפחים, אבל טפי לא:
+<b>ומלעין של שבולין.</b> זקן העליון של שבולת שיצא בראשו כמין שער של זקן:
+
+Mishnah 4
+
+<b>אלו לא מטמאין.</b> שאין חשובין לא שומר ולא יד:
+<b>קולסי כרוב.</b> רמב״ם פירש, ראשי הכרוב שיוצאים מהם גידים שסובבים (מסובכים צ״ל), דרך מוכרי הכרוב שכורתים אותן ומשליכין אותן:
+<b>חליפות התרדים.</b> שרשי התרדים שמשאירים בקרקע כשחותכים התרדים כדי שיחליפו ויעלו אחרים תחתם:
+<b>את שדרכן ליגזז.</b> הדברים שדרכם לגוזזן ולא לעקרן עם שרשיהם, אם עקרן אין השרשים מטמאין, לפי שאינן לא יד ולא שומר:
+<b>ר׳ יוסי מטמא בכולן.</b> דכולם חשובים יד לאוכל, חוץ מקולסי כרוב והלפת שאותן גידין הסובבים [המסובכים] אינן חשובים לא יד ולא שומר. ואין הלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>שבססן.</b> שדש אותן ברגלי הבהמה או במקלות עם התבואה. ובססן, לשון בוססו מקדשך (ישעיה ס״ג):
+<b>ורבי יוסי מטמא.</b> הואיל וראויים להפכן בעתר עם התבואה. ואין הלכה כרבי יוסי:
+<b>פסיגה של אשכול.</b> דרך האשכול לצאת מן השדרה שלה כמה אשכולות קטנים, ואותן אשכולות נקראים פסיגי ענבים:
+<b>שריקנה.</b> שנתרוקנה מן הפסיגים שבה, כלומר שהסירו ממנה הפסיגים הקטנים ונשארה ריקנית:
+<b>שייר בה גרגיר אחד טמאה.</b> שנעשית כולה יד לאותו גרגיר:
+<b>שרביט של תמרה שריקנו.</b> שהסיר התמרים ונשאר השרביט ריקן:
+<b>ור׳ אלעזר בן עזריה מטהר בשל פול.</b> מפני שהפולין גסים הן ואין צריכין לשרביט, שאפילו מתערבים בפסולת נוח לנקרן:
+<b>ומטמא בשל קטנית.</b> דשומר הוא, מפני שהן דקין ואין יכול לנקרן כשמתערבים בפסולת, וניחא ליה שיהו באותן שרביטין כדי שיוכל למשמשן ולטלטלן באותו שרביט. ואין הלכה כרבי אלעזר בן עזריה:
+
+Mishnah 6
+
+<b>והכלוסין.</b> מין קטניות:
+<b>ומצטרפים.</b> דפעמים שהן נאכלין עם הפרי:
+<b>ר׳ יוסי אומר אף עוקץ הדלעת.</b> מפני שהוא נשלק עמה. ואין הלכה כר׳ יוסי:
+<b>אגסים.</b> בערבי אג״ס, ובלע״ז פירא״ש:
+<b>קרוסטמלין.</b> תפוחים קטנים שדומים לעפצים. הקרויים מלי״ן:
+<b>פרישין.</b> בערבי ספרג״ל, ובלע״ז קודוניי״ש:
+<b>עוזרדין.</b> בערבי זערו״ד. ובלע״ז סורבא״ש:
+<b>טפח.</b> אעוקץ דלעת יונית דוקא קאי, ולא אאחריני השנויים במשנה, דעוקציהן קטנים:
+<b>קונדס.</b> ירקות מרים, וממתקין אותן על ידי האור ברותחים. ואין הלכה כרבי אלעזר ברבי צדוק:
+<b>לא מיטמאין ולא מטמאין.</b> ואין צריך לומר שאין מצטרפין:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>זיתים שכבשן.</b> ביין או בחומץ או בשאר משקין:
+<b>בטרפיהן.</b> עם העלים שלהם. עלה זית, מתרגמינן טרף זיתא:
+<b>טהורים.</b> אם נגע שרץ בעלין, טהורים הזיתים והעלים, דלא חשיבי העלים לא יד ולא שומר:
+<b>לפי שלא כבשן.</b> בטרפיהן:
+<b>אלא למראה.</b> כדי שיהיו נראים יפין יותר כשהעלים עמהן, דנראים כאילו מחדש נתלשו:
+<b>כשות של קישות.</b> כשהקשואים קטנים יש להן כמין שער קטן, ונקרא כשות:
+<b>והנץ שלה.</b> בפי הקשואים יש כמו נץ ארוך מעט:
+<b>טהורים.</b> דלא חשיבי לא יד ולא שומר:
+<b>לפני התגר טמאה.</b> דניחא ליה לתגר בשער ובנץ, שמתוך כך נראים הקשואים יפים וכאילו מחדש נתלשו, וכיון שרוצה בקיומן, חשיבי שומר לפרי. אי נמי, לפי שהקשואים רכים ויד הכל ממשמשים בהן לקנותן הן מתקלקלים אם לא מפני שאותו שער שומרן מכל לכלוך וטינוף:  
+
+Mishnah 2
+
+<b>הגלעינים.</b> כמו גרעינים:
+<b>ולא מצטרפות.</b> עם האוכל להשלימו לכביצה, דיד חשיבא ולא שומר:
+<b>גלעינה של רוטב.</b> גרעין של תמרה לחה וראויה למוץ:
+<b>אע״פ יוצאה.</b> כלומר אע״פ שיוצאה מן האוכל, מצטרפת עם האוכל, לפי שהיא נאכלת, שמוצץ אותה מחמת רטיבות:
+<b>לפיכך חותם של יבישה.</b> גרגיר של ענבים ותמרים יש להם חותם, שחותם נקב הפרי, ובראש החותם עוקץ, כך פירשו רבותי. וקשה לפירושם, מאי לפיכך. ובמשניות דוקניות מצאתי, לפיכך חותל של יבישה, וכן גורס רמב״ם, ומפרש טעמא דגרעינה של רוטב דהיינו של תמרה לחה, מצטרפת, לפי שהיא שומר לפרי, שאם לא הגרעין היה הפרי נפסד. ושל יבישה אינה מצטרפת, דשוב אין הגרעין שומר לפרי, שכבר כלתה הליחה שבתמרה ואין הגרעין שומרה שלא תפסד. לפיכך חותל של יבישה והוא הקרום המלופף ודבוק על הגרעין של תמרה, מצטרף עם התמרה כשהיא יבישה, מפני שהקרום הוא שומר, לא הגרעין:
+<b>ושל רוטב.</b> דהיינו תמרה לחה, אין הקרום מצטרף. שהגרעין הוא שומר ולא הקרום. ונקרא אותו הקרום חותל, לפי שהוא מלופף ודבוק לגרעין. לשון והחתל לא חותלת (יחזקאל י״ז):
+<b>גלעינה שמקצתה יוצאה.</b> כגון גרעינה של תמרה לחה (שנאכלת) [שנאכלה] חציה וחציה נשארת עם הגרעין:
+<b>מה שכנגד האוכל.</b> חשוב שומר ומצטרף, אבל אידך לא. וכן עצם שיש עליו כזית בשר:
+<b>היה עליו.</b> היה על העצם בשר בצד אחד שאינו מקיף את העצם, אמר רבי שמעון רואין אם יש בבשר שיעור שיוכל להקיף ממנו עובו כחוט של ערב כטבעת סביב העצם, מצטרף. ואין הלכה כר׳ שמעון:
+<b>כגון הסיאה והאזוב והקורנית.</b> שגם אלו כך דינם, מה שכנגד האוכל מצטרף, ומה שאינו כנגד האוכל אין מצטרף. וסיאה וקורנית מין אזוב הם. סיאה תליי״ז בלע״ז, וקורנית שדרי״א בלע״ז:
+
+Mishnah 3
+
+<b>שנימוק מקצתו אין מצטרף.</b> דמה שנימוק אינו חשוב אוכל, כיון שנתמסמס ואינו ראוי לאכילה:
+<b>הפטמא של רימון.</b> כמין דד יוצא בראש הרמון, והוא הנקרא פטמא. וסביב הפטמא כמין פרח ירוק שיש בו חוטים דקים, והן קרויין נץ. וסביבות אותן החוטים כעין כוס וראשו עשוי לתלפיות, והוא קרוי מסרק, מפני שיש לו שינים כמסרק:
+<b>אף המסרק טהור.</b> שאם יחתך מן הפרי, אין מתגלים הגלעינים בכך, הלכך לא הוי שומר. אבל הפטמא, אם יחתכוה עד שרשה, יתגלו הגרעינים ויפסד הפרי. ואין הלכה כרבי אליעזר:
+
+Mishnah 4
+
+<b>כל הקליפין.</b> כגון קליפי אגוזים ושקדים ורמונים וקליפי ביצים, חשיבי שומר לאוכל, ומצטרפין עם האוכל להשלימו לכשיעור לקבל טומאה. ומיהו קליפה לחה העליונה שעל האגוזים בשעת לקיטתן, אינה מצטרפת, דלא חשיבא שומר, שאין שומר על גבי שומר:
+<b>קדורה.</b> נקובה. לשון מקדרים בהרים כדתנן בעירובין. וקדורה אינה מצטרפת, לפי שאינה שומרת כשהיא נקובה וחתוכה:
+<b>והחיצונה.</b> היא הקליפה הדקה הנופלת מאליה כשממשמשין בבצל. ואין הלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>המחתך לבשל.</b> כגון מחתך דלועים או בצלים או בשר כדי לבשל בקדירה:
+<b>שלא מירק.</b> שלא גמר החתיכה. כמו ומירק אחר שחיטה על ידו, במסכת יומא [דף ל״א]:
+<b>אינו חיבור.</b> אע״פ שעדיין החתיכות מעורות במקצת:
+<b>לכבוש.</b> שכובשים ביין ובחומץ כדי להתקיים:
+<b>ולשלוק.</b> שליקה טפי מבישול, ובהאי ניחא ליה בחיבורן, הלכך כל זמן שלא מירק הוי חיבור. אבל לבשל לא הוי חיבור, דיודע הוא שהבשול יפרידם ויחלקם זו מזו:
+<b>התחיל לפרק.</b> ולהפריד לגמרי אחד מהן, לא אמרינן כיון דגלי דעתיה באחד שרוצה להפרידן, כולהו נמי כאילו מופרדים זו מזו ולא הוי חיבור, אלא אוכל שפירק בלבד לא הוי חיבור. ומה שלא פירק, הוי חיבור:
+<b>האגוזים שאמנן.</b> שגדלן וחיברן זו בזו. לשון ויהי אומן את הדסה (אסתר ב׳:ז׳):
+<b>שחמרן.</b> לשון ויצברו אותם חמרים חמרים (שמות ח י). מדרך הרוצים לאצור אגוזים או בצלים, שחותכין אותן וקושרים אותן בחבל או במשיחה ומחברין אותן זו עם זו ותולין אותן כדי שיתקיימו:
+<b>לפקל.</b> כמו לקלף. ודוגמתו שנינו פרק ד׳ דמעשרות משנה ו׳, הבצלים משיפקל:
+<b>האגוזים והשקדים.</b> השתא מיירי במפצע האגוזים והשקדים. שהקליפה של אגוזים ושל שקדים חשיבא שומר, ואע״פ שפצען, כל זמן שהיא מחוברת באוכל חשיבא שומר:
+<b>עד שירסס.</b> לשון והכה את הבית הגדול רסיסים (עמוס ו׳:י״א). כלומר עד שתהיה הקליפה רצוצה ופתותה לחלקים דקים:
+
+Mishnah 6
+
+<b>ביצה מגולגלת.</b> צלויה קצת, עד שהיא מעורבת וראויה לגמעה:
+<b>עד שיגוז.</b> הקליפה חשיבא שומר ומצטרפת, עד שיחתוך ממנו מעט, ואז לא חשיבא יותר שומר, שהביצה שותתת ויורדת דרך אותו שבר וחתך:
+<b>ושלוקה.</b> אבל אם נשלקה הביצה, שהיא קשה ועומדת בתוך הקליפה ואפילו שנשברה, לעולם חשיבא הקליפה שומר, עד שתהא מרוצצת:
+<b>וכן עצם שיש בו מוח.</b> חשיב העצם שומר למוח, ואע״פ שנשבר העצם, עד שיהיה מרוצץ:
+<b>הרמון שפירדו.</b> שחתך הרמון לשנים ועדיין הגרגרים מחוברין בקליפה, הויא קליפה חיבור, עד שיקיש בקנה ויתנענעו הגרגרים שבו:
+<b>שלל הכובסים.</b> דרך הכובסים לשלול הבגדים הקטן עם הגדול כדי שלא יאבד, וסופו להפרידן:
+<b>והבגד שהוא תפור בכלאים.</b> שתי חתיכות של בגד צמר שתפרן בחוטין של פשתן, דודאי סופו להפרידן זו מזו, משום איסור כלאים:
+<b>חיבור לטומאה.</b> ואם נטמא האחד נטמא חברו, עד שיתחיל להתיר, ואע״פ שלא גמר להתיר, דמעשה מוציא מידי מעשה:
+
+Mishnah 7
+
+<b>ירוקים מצטרפין.</b> דחזו לאכילה:
+<b>לבנים אין מצטרפין.</b> דתו לא חזו:
+<b>ובחזרים.</b> בחזרת, אע״ג דלבנים לא חזו לאכילה, מכל מקום הוו שומר. ואין הלכה כר׳ אלעזר בר צדוק:
+
+Mishnah 8
+
+<b>בני בצלים.</b> עמוד האמצעי שהוא כמו לב (ירוק) וממנו צומחים הבצלים, לההוא קרי בני בצלים:
+<b>אם יש בהן ריר.</b> שהם מלאים ליחה ואין בהן חלל:
+<b>משתערין כמו שהן.</b> כשבאים לשער אם יש בהן אוכל כביצה שיעור טומאה, משערין אותן עם הריר ואין [צריך] למעך את חללן. ואם יש בהן חלל, ממעך את חללן ואח״כ משער לכביצה:
+<b>ספוגנית.</b> עשויה רכה כמין ספוג. ואינה דרוסה ובעוטה:
+<b>משתערת כמו שהיא.</b> בלא מיעוך:
+<b>בשר העגל שנתפח.</b> דרך בשר העגל שהוא נתפח ומתרבה כשהוא מתבשל, ובשר השור הזקן מתמעט:
+<b>בכמות שהן.</b> אם בשר שור מבושל הוא שנתמעט ועמד על פחות מכביצה, אין אומרים כשהיה חי היה בו כביצה או יותר, ויטמא אע״פ שעכשיו אין בו כשיעור. וכן אם היה בשר עגל שנתפח ונתרבה ויש בו כדי לטמא, אין אומרים הואיל וכשהיה חי לא היה בו כדי לטמא, אף עכשיו לא יטמא:  
+
+Mishnah 9
+
+<b>קישות שנטעה בעציץ.</b> שאינו נקוב, והוכשרה שם לקבל טומאה ונטמאת, וכתלושה ימיא: 
+<b>והגדילה ויצאה חוץ לעציץ.</b> ונחשבת כמחובר, לפי שיונקת ושואבת מז הקרקע שחוץ לעציץ:
+<b>טהורה.</b> שפרחה לה טומאה משיצאה חוץ לעציץ:
+<b>מה טיבה ליטהר.</b> דכשקבלה טומאה היתה כתלושה, הלכך מה שבתוך העציץ נשאר בטומאתו, ומה שהוסיף אחרי כן ויצא חוץ לעציץ, טהור. ואין הלכה כר׳ שמעון:  
+
+Mishnah 10
+
+<b>כלי גללים.</b> כלים העשויין מגללי הבקר:
+<b>שהשרשים יכולין לצאת בהן.</b> אע״פ שאינן נקובים, השורש יוצא מעצמו ונוקב את הגלל ואת האדמה של אותו כלי. ולהכי לא נקט כלי אבנים, לפי שקשים הן ואין השורש נוקב אותן:
+<b>עציץ נקוב אינו מכשיר את הזרעים שבתוכו.</b> דלא מקבלי הכשר משום דחשיבי כמחובר, ואין הזרעים נכשרים לקבל טומאה אלא כשבא עליהן מים לאחר שנתלשו. ואפילו פירות תלושים אין נכשרים במים שבתוכו, לפי שאין המים מכשירין כשהן במחובר, דבעינן שיהו המים תלושין, והני מים דמנחי בעציץ נקוב, כמנחי בארעא דמו:
+<b>ושאינו נקוב מכשיר את הזרעים.</b> דבין מים שבתוכו ובין זרעים, תרוייהו חשיבי כתלושים:
+<b>מלאהו.</b> לעציץ שאינו נקוב:
+<b>עפר עד שפתו.</b> הואיל ורואה את האויר מארבע רוחות, הוי כעציץ נקוב, וחשיבי כמחובר, בין המים, ובין הזרעים שבו:
+<b>כטבלא שאין לה לזביז.</b> שאין לה שפה מכאן ומכאן אלא פשוטה וחלקה, דמים שבה אינן מכשירין את הזרעים וחשיבי כמחובר, הואיל ורואין את האויר מארבע רוחות:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>יש צריכים הכשר מים.</b> כדכתיב [ויקרא י״א] וכי יותן מים על זרע:
+<b>ואין צריכין מחשבה.</b> לחשב עליהן לאכילה. וכולה מתניתין מפרש לקמן:
+
+Mishnah 2
+
+<b>החותך מן האדם מן הבהמה מן החיה ומן העופות.</b> כולהו בחותך מחיים איירי. ואע״פ שפירשו מן החי אינן מטמאין, דאין מטמא אלא אבר מן החי ולא בשר שפירש מן החי, הלכך צריכין מחשבה שיחשב עליהן לאכילה. ואם לאו, אינן מטמאין:
+<b>והחלב בכפרים.</b> דאנשי הכפרים לא אכלי חלבים, הלכך צריכין מחשבה. אבל בשווקים דאיכא רוב עם הבאים לשוק, איכא טובא דאכלי חלבים, ואינם צריכין מחשבה:
+<b>ושאר כל ירקות שדה.</b> שאינן נזרעים בגנות, אינן מיוחדים למאכל אדם, וצריכין מחשבה:
+<b>חוץ משמרקעים.</b> מין בצל חריף:
+<b>ופטריות.</b> מין צמח שאין לו שורש. פונג״י בלע״ז:
+<b>חוץ מכרישי שדה.</b> פורו״ש בלע״ז, ובערבי בורא״ת. שאלו אע״פ שאין נוטעים אותן בגינות, אינן צריכין מחשבה:
+<b>והרגילה.</b> כך שמה בערבי, ובלע״ז פורקקל״ה:
+<b>נץ חלב.</b> פרחים לבנים כחלב. ויש אומרים, עשב כשחותכים אותו יוצא ממנו חלב:
+<b>עכביות.</b> עשב מלא קוצים. והוא דרדר בלשון מקרא. ובלע״ז קרדו״ש:
+<b>כלוסין.</b> הרמב״ם אומר שקורין לו בערבי ענב אלדי״ב. וסברי ר׳ יהודה ור׳ שמעון ור׳ יוסי שאלו אינן צריכין מחשבה, מפני שהן מיוחדין למאכל אדם. ואין הלכה כאחד מהם, אלא כולם צריכין מחשבה, ואם לאו אינן מטמאין:  
+
+Mishnah 3
+
+<b>נבלת בהמה טמאה בכל מקום.</b> בין בכפרים בין בשווקים:
+<b>צריכין מחשבה.</b> דסתמייהו לאו לאכילה:
+<b>ואינן צריכין הכשר.</b> לא הכשר מים ולא הכשר שרץ, שאין צריך ליגע בהן דבר טמא לטמאן, שסופן לטמא מעצמן טומאה חמורה. ואם תאמר, בשלמא נבלת עוף טהור דאינה מטמאה אלא בבית הבליעה, ניחא דצריכה מחשבה לטמא טומאה קלה. אלא נבלת בהמה דמטמאה במגע ובמשא, מחשבה למה לי, לטומאה קלה, היא גופה טמאה היא. הא מלתא משני בגמרא פרק דם שחיטה, כגון דאיכא פחות מכזית נבילה, וצירפה לפחות מכביצה אוכלים, דבין האי והאי הוי כביצה, דלהכי צריך מחשבה, ומכל מקום חשיב סופו לטמא טומאה חמורה ואינה צריכה הכשר, הואיל והיה אפשר לצרפה לכזית:
+<b>בשווקים.</b> שיש רוב עם הבאים לשוק, איכא טובא דאכלי נבלת עוף טהור, ואכלי חלבים:
+<b>אינם צריכין לא מחשבה.</b> דלאכילה הן עומדים:
+<b>ולא הכשר.</b> דנבלת עוף טהור סופה לטמא טומאה חמורה, דמטמא בגדים בבית הבליעה, וחלב מיירי בחלב טמאה, דמטמא החלב כבשר, כדלקמן בפרקין, הלכך אינן צריכין הכשר:
+<b>רבי שמעון אומר אף הגמל וכו׳</b> אינן צריכין מחשבה בשווקים, דאיכא רוב עם ואכלי להו. ודלא כתנא קמא דאמר נבלת בהמה טמאה בכל מקום ולא מפיק להני. ואין הלכה כר׳ שמעון:
+
+Mishnah 4
+
+<b>השבת.</b> מין ירק הוא, וכן שמו בערבי. ובלע״ז אניט״ו:
+<b>משנתן טעמו בקדירה.</b> אם היה שבת של תרומה, משנתן טעם בקדירה והוציאו ממנה, לא מתחייב עליו זר האוכלו, דעץ בעלמא הוא:
+<b>ואינו מטמא טומאת אוכלים.</b> דכיון שנתבשל, כלה כוחו וטעמו ונשאר כעץ בעלמא, ותו לא חשוב אוכל:
+<b>לולבי זרדים.</b> ענפים רכים היוצאים בעת שמלבלבים האילנות, וכובשים אותן ביין או בחומץ או במים ומלח, ואוכלים אותן:
+<b>והעדל.</b> מין ירק דומה לצנון:
+<b>ועלי לוף.</b> ממיני הבצלים. ויש ממנו מין שקורין לו לוף שוטה:
+<b>עד שימתוקו.</b> דלא חשיבי אוכל אלא לאחר שכובשים אותן ויוצא מהן מרירותן:
+<b>פקועות.</b> כעין אבטיחים קטנים, והן מרים. ורבותי פירשו, דלעת מדברית. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>הקושט.</b> כך שמו בלע״ז ובערבי. והוא נמנה עם סממני הקטורת:
+<b>והחמס.</b> יש שפירשו זנגביל. ויש שפירשו קנמון:
+<b>וראשי בשמים.</b> כגון אגוז מוסקאט״ו, ונרד, וכיוצא בהם, שנותנים ריח ערב:
+<b>התיאה.</b> מין חלתית:
+<b>וחלתית.</b> כך שמה בערבי. ואע״פ שריחה רע, רגילים ליתן ממנה במזונות:
+<b>חלת חריע.</b> כרכום יערי. וקורין לו בערבי אלקרטו״ם:
+<b>אף הן לא ילקחו בכסף מעשר.</b> דרחמנא אמר (דברים י״ד:כ״ה) ונתת הכסף וגו׳ ואכלת שם, דבר שהוא נאכל כמות שהוא, אתה קונה בכסף מעשר, שאינו נאכל כמות שהוא, אתה קונה בכסף מעשר. וכן הלכה, דאין מטמאין טומאת אוכלים ואין נקחים בכסף מעשר:
+
+Mishnah 6
+
+<b>הפגין.</b> תאנים שלא נתבשלו, כדכתיב [שיר ב׳] התאנה חנטה פגיה. וכל שאר פירות נמי שאינן מבושלים נקראים פגין:
+<b>והבוסר.</b> ענבים שלא נתבשלו. ומשהגיעו להיות כפול הלבן נקראים בוסר. ופגין גרועים מבוסר:
+<b>משיבואו לעונת המעשרות.</b> כל פרי ופרי כפי העת הקצוב לו להתחייב במעשר, כדתנן פרק קמא דמעשרות. ואין הלכה כר׳ יוחנן בן נורי:
+<b>פריצי זיתים וענבים.</b> שנתקשו קודם בישולן, ואינן נפרכים בבית הבד. לשון ובני פריצי עמך (דניאל י״א:י״ד), בני אדם קשים ורשעים. כך זיתים וענבים הללו, קשין ואינן נפרכין, ואינן נדרכין:
+<b>בית שמאי מטמאין.</b> דחשיבי אוכל:
+<b>ובית הלל מטהרין.</b> דלא חשיבי אוכל:
+<b>הקצח.</b> ניי״ל בלע״ז. וזרע שחור הוא. ורגילים לתת אותו בלחם, לפי שהרגיל בו אינו בא לידי כאב לב:
+<b>וכן למעשרות.</b> כמו שנחלקו לטומאה, כך נחלקו למעשרות, דהמטמאן טומאת אוכלים מחייבו במעשרות:
+
+Mishnah 7
+
+<b>קור.</b> עץ רך הנוסף בראשו של דקל ואוכלין אותו בני אדם ובימות הגשמים הוא מתקשה:
+<b>כעץ לכל דבר.</b> ואינו מטמא טומאת אוכלין:
+<b>נלקח בכסף מעשר.</b> דפרי [מפרי] וגידולי קרקע הוא:
+<b>כפניות.</b> תמרים שלא בשלו כל צרכן:
+<b>כאוכלין.</b> ומטמאים טומאת אוכלין:
+
+Mishnah 8
+
+<b>דגים מאימתי מקבלים טומאה.</b> דכל זמן שהן חיים אינן מקבלים טומאה:
+<b>משיצודו.</b> חשובים כמתים:
+<b>אם יכולים לחיות.</b> שאם יחזירום למים יחיו, אינן מטמאין. אבל אם אין יכולים לחיות כשמחזירן למים, אע״פ שעדיין לא מתו, מקבלים טומאה. והלכה כבית הלל:
+<b>יחור של תאנה שנפשח.</b> ענף של אילן תאנה ובו תאנים, שנתלש ונפרד ממקום חיבורו, אלא שנשאר מעורה ומדובק בקליפת האילן בלבד:
+<b>ר׳ יהודה מטהר.</b> אותם תאנים שבענף, אם נגעה בהם טומאה. דחשיב להו כמחובר, הואיל והענף מעורה קצת, ואע״פ שאינו מעורה אלא בקליפה:
+<b>וחכמים אומרים אם יכול לחיות.</b> אם יקשרו ויחברו הענף עם האילן יחיה הענף ויוציא פירות, חשוב כמחובר וטהורים. ואם לא יחיה כשיקשרוהו עם האילן, הרי תאנים שבענף כתלושים הן חשובים ומקבלים טומאה. והלכה כחכמים:
+
+Mishnah 9
+
+<b>חלב בהמה טהורה.</b> שנתנבלה:
+<b>טהור מטומאת נבילה.</b> דכתיב [ויקרא ז׳] וחלב נבילה וגו׳ יעשה לכל מלאכה, ואפילו מלאכת הקודש במשמע: 
+<b>לפיכך הוא צריך הכשר.</b> דכיון שאין סופו לטמא טומאה חמורה, דהכי קיי״ל פרק קמא דטהרות, דכל שאין סופו לטמא טומאה חמורה היינו לטמא אדם וכלים, צריך הכשר:
+<b>חלב בהמה טמאה מטמא טומאת נבלות.</b> דלא טיהרה תורה אלא חלב של בהמה טהורה שנתנבלה, דכתיב [שם] חלב נבילה וחלב טריפה, יצאת חלב בהמה טמאה שאין לה טריפה, לפי שטריפתה ושחיטתה שוה:
+<b>ואין צריך הכשר.</b> לטומאת אוכלים אם צירף פחות מכזית לפחות מכביצה כדפרישנא לעיל. אבל מחשבה ודאי בעי, מידי דהוה אבשרא דבעיא מחשבה בכל מקום כדתנן לעיל:
+<b>צריך מחשבה בכפרים.</b> ולא בשווקים. אבל הכשר צריכין בכל מקום:
+
+Mishnah 10
+
+<b>כוורת דבורים וכו׳</b> אם היא מחוברת בטיט, הכל מודים שהיא כקרקע. ואם היתה מונחת על גבי יתידות, הכל מודים שהיא ככלים. לא נחלקו אלא שמונחת על גבי קרקע ואינה מחוברת בטיט:
+<b>ר׳ אליעזר אומר הרי היא כקרקע.</b> ונקנית בכסף, בשטר, ובחזקה, כקרקע:
+<b>וכותבין עליה פרוזבול.</b> שטר שכותבים בית דין למלוה שמסר להם כל חוב שיש לו, שלא תהא שביעית משמטתו. ואין כותבין פרוזבול אלא על הקרקע, כלומר כשיש ללוה קרקע. ואם יש לו כוורת דבורים, כמו שיש לו קרקע דמי, וכותבין עליה פרוזבול למלוה:
+<b>ואינה מקבלת טומאה במקומה.</b> דהוי כמחובר שאינו מקבל טומאה:
+<b>והרודה.</b> מחלות דבש שבתוכה בשבת, חייב חטאת, כתולש ממקום חבור. דכתיב (שמואל א י״ד:כ״ז) ויטבול אותה ביערת הדבש, וכי מה ענין יער אצל דבש, אלא מה יער התולש ממנו בשבת חייב חטאת, אף דבש הרודה ממנו בשבת חייב חטאת:
+
+Mishnah 11
+
+<b>מאימתי מיטמאות משום משקה.</b> דסתמייהו לאכילה קיימי. ומאימתי מיטמאין טומאת משקין להיות תחילה:
+<b>משיחרחר.</b> משיביא עשן ויעשן להבריח הדבורים. לשון לחרחר ריב. שנראה כאילו רוצה לחרחר ריב עם הדבורים. פירוש אחר, משיחרחר, שיחמם אותם להוציא דבשם, אע״פ שעדיין לא יצא הדבש. לשון ניחר מפוח (ירמיה ז׳). ואית דגרסי משיהרהר, כלומר משיהרהר מחשבה בלבו לרדות הדבש:
+<b>משירסק.</b> כשרוצים לרדות דבש מן הכוורת, חותכים בסכין ומוציאין חלות חלות, וזהו ריסוקן:
+
+Mishnah 12
+
+<b>עתיד הקב״ה להנחיל לכל צדיק וצדיק.</b> סמך מאמר זה לכאן, להודיע בחתימת המשנה מתן שכרן של צדיקים לומדים ומקיימים כל מה שכתוב במשנה:
+<b>שלש מאות ועשרה עולמות שנאמר להנחיל אוהבי יש.</b> יש, בגימטריא הכי הוי, שלש מאות ועשר. כלומר שההנאה וקורת רוח שיש לכל צדיק וצדיק בעולם הבא הוא שלש מאות ועשר פעמים כנגד כל העולם הזה, שאין העולם הזה כולו אלא חלק משלש מאות ועשר ממה שיש לכל צדיק וצדיק נחלה לעולם הבא:
\ No newline at end of file
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+Bartenura on Mishnah Parah
+ברטנורא על משנה פרה
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+sefaria.org
+
+Bartenura on Mishnah Parah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+רבי אליעזר אומר עגלה בת שנתה – a heifer whose neck was broken needs to be one year old and no more/older.
+ופרה – red [heifer].
+ופרה בת שתי שתים – that the language of פרה/heifer implies that it is older than a עלגה/heifer (i.e., calf)
+וחכמים אומרים עלגה ערופה כשרה אפילו בת שתים – and all the more so, when it is one year old, but even if it is two years old, it is a עגלה /calf, and even though that we hold that every place where it states עגל, it is one year old, the Rabbis hold that the heifer whose neck is broken is different, as it is written regarding it (Deuteronomy 21:3): “[The elders of the town nearest to the corpse] shall then take a heifer/עגלת בקר, [which has never been worked, which has never pulled in a yoke],” but it is not written a mere/plain עגלה/heifer.
+שמא תשחיר שלא תפסל (lest a hair turn black and it should [not] otherwise become unfit) – for if two black hairs would grow in it, it would be unfit, as it written (Numbers 19:2): “[Instruct the Israelite people to bring you] a red [cow] without blemish, that its being without blemish/its purity, is in its reddishness and it went away, for a red cow which is three years old or four [years old] and old is fit/proper, but we don’t wait for it, lest a hair turn black and it should [not] otherwise become unfit.
+לא שמעתי אלא שלשית (I heard only “Shelasheet”) – I heard that a red cow is not kosher/fit other than one which is “Shelasheet” (i.e., in its third year).
+כך שמעתי סתם (such I heard plain) – and I have nothing to explain.
+שלישית – implies, third to the others in sequence, that two other cows were born before her and this is the third to them.
+שלשית- implies that she is three years old.
+רביעי לאחרים – when there are four vineyards, it belongs to say about the last that it is the fourth to the others, but [the term] רבעי/that which is in the fourth year implies a vineyard that is four years old.
+האוכל בבית המנוגע פרס – he who tarries in a leprous house in order to eat a piece of bread, defiles that clothing that is upon him. [The word] פרס is half of a loaf, from three loaves to a KAB.
+אמרו לו אמור משמונה עשר לסאה – meaning to say, you should have said from eighteen to a Seah, that the Seah is six KABIM, and three loaves to a KAB are eighteen to a Seah.
+כך שמעתי – from my Rabbis/teachers, and it is not in my hands to explain why they didn’t say from eighteen to a Seah.
+אני אפרש – what the practical difference is between this and that [and why they didn’t say eighteen to a Seah].
+משלש לקב אין בו חלה – for five fourths flour and more, are liable for separating Hallah, and a person who kneads only one KAB separates Hallah from it. Therefore, when you say, from three loaves to a KAB, it implies that Hallah had not been separated from them, but when you say “from eighteen to a Seah,” it is found that each loaf is less that what we reduced for Hallah and a person who kneads a Seah must separate Hallah from it.
+
+Mishnah 2
+
+ופר שני בן בקר תקח לחטאת- regarding the purification of the Levities, it I s written in the Torah portion of B’haalotekha (Numbers 8:8), and this "שני"/second is extraneous, for since it is written after it (Numbers 8:12): “One shall be offered to the LORD as a purification offering (i.e., sin-offering) and the other as a burnt offering, automatically one knows that there are two [bulls], but rather, it is written [the word]"שני" to teach that it is two years old, for just as for something three years old, we call שלשית, here also for something two years old it is called "שני".
+וחכמים אומרים כו' – and the Halakha is according to the Sages.
+
+Mishnah 3
+
+מיום ליום – if it was born on the first of Elul, it didn’t complete a full year until the first of Elul of the second year. For we follow after the its year, but not after the years of the counting of the world. But if the year were intercalated, it was intercalated for it. And similarly, with rams that are two years old.
+אינו כשר לא לאיל – for it is not considered a ram until it enters thirty days from the second year for it.
+פלגס (a sheep beyond the age of a כבש and below that of an איל ; a youth in the intermediate stage between boyhood and maturity) – It is the language of פלג/part, middle, meaning to say average between this and that, it has exited from the category of כבש but has not entered the category of איל (i.e., a כבש is a sheep at least one year of age; the איל is at least two years old).
+נוקד (shepherd) – it is the language of (Amos 1:1): "[דברי עמוס] אשר-היה בנקדים מתקוע"/[The words of Amos] a sheep breeder from Tekoa,” whose explanation is the owners of sheet. (Also, possibly the word נוקד (NUKAD) – a stamped, distinct coin).
+פרכדיגמא (false coin, counterfeit) -to a coin that is invalid that they call it PARCHADIGMA in the Greek language. Even this is invalid from the designation/definition of an איל or of a כבש.
+מביא עליו נכסי אלי – one-third of a Hin. And we derive it from the fact that it is written (Numbers 7:6-7): “the case of a ram, [you shall present as a grain offering: two-thirds of a measure of choice flour with a third of a Hin of oil mixed in] and a third of a Hin of wine as a libation – [as an offering of pleasing odor to the LORD],” to include the פלגס/sheep beyond the age of a כבש and below that of an איל.
+
+Mishnah 4
+
+חטאות הצבור (see Leviticus 4:14) – as for example the goats of the New Moons and the Festivals and their burnt offerings (see Numbers 28:3 and following) , all of them are a year old.
+חטאת היחיד (see Leviticus 4:28, 32 and 5:6) – a female sheep or a female goat.
+ואם הקריבום שיום השמיני כשרים – as it is written (Leviticus 22:27): “and from the eighth day on it shall be acceptable [as a gift to the LORD},” and it is stated regarding a firstborn (Exodus 22:29): “[You shall do the same with your cattle and your flocks: seven days it shall remain with its mother;] on the eighth day you shall give it to Me,” just as the firstborn that he made the eighth day like the eighth [day] and beyond, so also with the rest of the sacrifices he made the eighth day like the eighth [day] and beyond. However, with a matter that is an obligation of the most preferable way of performing a Mitzvah is to bring it from the thirtieth day onward.
+והפסח – even though it is an obligation, the Sages were not quiet/silent, because they take it according to the number of souls, so that they don’t come to a case of left over (i.e., part of the offering left over after time permitted for it to be eat. One who eats the leftover portions of an offering is punishable by extirpation – see Tractate Zevahim, Chapter 5, Mishnah 8 which states that the Passover offering an only be consumed until midnight) since it is not eaten [other] than for one fellowship.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+רבי אליעזר אומר פרה מעוברת כשרה – Rabbi Eliezer and the Rabbis of here established according to the approach of Rabbi Yehuda who mentions further on in our chapter (Mishnah 4) that if a bull brought it up upon the cow, it is not invalid unless it went up with the knowledge of the owner of the heifer, but they dispute here regarding a pregnant cow that a male went up on her on his own without the knowledge of the owners, for Rabbi Eliezer who declares it fit holds that fetus is the thigh/haunch of its mother and it is like the body of he cow, but the Rabbis who invalidate I hold that the fetus is not the thigh/haunch of it smother and it is disqualified from the heat of work, that she carries the fetus. And the Halakha is that is invalid from the time when a male came up upon her, even without the knowledge of the owners, and even if she is not pregnant, and not according to Rabbi Yehuda.
+אינה נלקחת מן הנכרים – who are suspected the copulation (i.e., carnal connection with beasts/buggery (see Tractate Avodah Zarah, Chapter 2, Mishnah 1), for lest it was copulated at their hands.
+וחכמים מכשירין – [to purchase a red heifer from non-Jews] because the cow was made barren/impotent when it copulated with it, for the heathen has compassion on his cattle that it should not become barren/impotent.
+ולא זו בלבד – not only regarding the Red Heifer that Rabbi Eliezer and the Rabbis disputed, but regarding all of the community sacrifices and those of an individual, Rabbi Eliezer invalidates [them] if they were purchased from the heathens, for he is concerned for copulation/carnal connection with beasts, but the Sages declare them fit. But the Halakha is not according to Rabbi Eliezer.
+באין מארץ ומחוצה לארץ – (see Tractate Menahot, Chapter 8, Mishnah 1) – all of the sacrifices come whether from the Land [of Israel] or from outside the Land [of Israel], whether from the new [grain] or whether form the old [grain – i.e., from before Passover].
+חוץ מן העומר ושתי הלחם - as Scripture states (Leviticus 23:10): [Speak to the Israelite people and say to them:] When you enter the land [that I am giving to you] and you reap its harvest, you shall bring the first sheaf of your harvest [to the priest],” and with the two bread loaves, it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bead as an elevation offering.” They do not come other from that which is new (and grown in the Land of Israel), as it is written (Leviticus 23:16): “an offering of new grain to the LORD.”
+
+Mishnah 2
+
+יגוד (chop off) – he should cut off/sever. Like (Daniel 4:11): “hew down the tree”/גודו אילנא.
+והננסת (dwarf) – the smallest, for that is a blemish in a human but is not a blemish in an animal.
+יבלת (wart on the skin – VAVROAH in the foreign language.
+ור' יהודה פוסל – and the Halakha is according to Rabbi Yehuda.
+
+Mishnah 3
+
+יוצא דופן (Caesarian section) – like the rest of Holy Things. As it is written (Leviticus 22:27): “[When an ox or a sheep or a goat] is born,” excluding that by Caesarean section. But even though a heifer/cow is not the Holy Things of the altar but rather the Holy Things of offerings for Temple repair, nevertheless, an animal born by caesarean section is invalid, for the All-Merciful called it a sin-offering.
+ר' אליעזר מכשיר – especially the fee for a whore and the fee for a dog. But the Halakha is not according to Rabbi Eliezer.
+כל המומין הפוסלים במוקדשים – In [Tractate] Bekhorot in the [sixth] chapter, “On account of these blemishes”/על אלה מומין (Mishnayot 1-12), the blemishes that invalidate the Holy Things are explained.
+פוסלים כפרה – as it is written (Numbers 19:2): “in which there is no defect”/"אשר אין-בה מום".
+עבר בה את הנהר אחז בזנבה – assisted/accompanied it when he crossed the river.
+קיפל עליה בת המוסרה (if he threw the reins over her back) – the rope that he ties her with they doubled and placed them on her body (i.e., back).
+מתן טליתו עליה פסולה – it states in [the portion of the] of the [Red] Heifer (Numbers 19:2): “and on which no yoke has been laid”/אשר לא-עלה עליה על", and it states regarding the heifer whose neck is broken (Deuteronomy 21:3): “a heifer which has never been worked, which has never pulled in a yoke”/"עגלת בקר אשר לא-עבד בה אשר לא-משכה בעל". Just as the yoke that is stated with the heifer (in Deuteronomy 21:3 and following) it did all of the rest of invalid work while yoked, even the yoke that is mentioned with the [Red] Heifer, it is the rest of the invalid work while yoked.
+בשביל שלא תחליק – so that her feet should not slip and she would fall.
+לצורך אחר פסולה – and even for his needs and for her needs it is invalid.
+
+Mishnah 4
+
+עלה עליה זכר פסולה – even though it is not what it prefers, because its costs are expensive and [the owner) loses a lot, and regarding the work it is not what he prefers it does not invalidate it, as it written regarding the heifer whose neck is broken (Deuteronomy 21;3); “a heifer which has never been worked, it is written as עבד – but it is read as עובד. Just as עבד is preferable to him, even עובד is preferable to him, and we derive the sin-offering of the heifer from it. Nevertheless, since that with the rest of the cows it was preferable to him (i.e., the owner), we consider that regarding the sin-offering of the heifer is also preferable to him (i.e., the owner). And further, if you came to validate it, if so, it is also preferable to him (i.e., the owner), and because of this it is invalidated.
+העלהו פסולה – Not exactly “brought it up” [upon the cow], but rather, if it went up upon her (i.e. the cow) with the knowledge of the owners, even if it went up on its own, it is invalid. But if it went up [on the cow] without the knowledge of the owners, it is fit/appropriate. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+היו בה שתי שערות שחורות פסולה – as it is written (Numbers 19:2): “[This is the ritual that the LORD has commanded: Instruct the Israelite people to bring you] a red cow,” if there are blemish, it is already stated [in that Biblical verse]: “in which thee is no defect,” but rather that it will be pure in its redness.
+רבי יהודה אומר בתוך כוס אחד – we have this reading. But we don’t have the reading: "ואפילו"/and even, and in place that the first Tanna would teach "גומא"/follicle, Rabbi Yehuda would teach a "כוס" /follicle (i.e., cavity). [The words]"גומא" and "כוס" are one [and the same], and it is obligatory for a person to state them in the language of his Rabbi/teacher (see Tractate Eduyot, Chapter 1, Mishnah 3 for an enunciation of this rule), that the Rabbi/teacher of Rabbi Yehuda would call a "גומא" a "כוס" , this is proven in the Tosefta (see Tractate Parah, Chapter 2, Halakha 7).
+מוכיחות – corresponding and adjacent, this one (i.e., hair follicle) on the side of that one (i.e., hair follicle).
+ר' אליעזר אומר אפילו חמשים – meaning to say, even more and they are scattered, one should uproot them (and the heifer would be fit/appropriate). But the Halakha is according to the first Tanna/teacher.
+אחר הנראה – that is after the heads of the hairs.
+אחר העיקר – but if their roots grow red and their heads grow black, and there are in the roots that grows red in order that it can be removed with scissors , he should cut their heads that grow black and it is fit/appropriate/kosher. But if there aren’t in the root that grows red a measurement that they would be able to be removed with scissors, it is invalid even according to the words of the Sages. For the measurement of two hairs that is stated in every place, is in order that they could be removed with scissors. And this is the Halakha.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+שבעת ימים כו' מפרישין כהן השורף את הפרה – as it is written in the portion of investment/inauguration [of the Kohanim] (Leviticus 8:34): "כאשר עשה ביום הזה צוה ה' לעשת לכפר עליכם"/”Everything done today, the LORD has commanded to be done [seven days], to make expiation for you,” and our Rabbis/teachers expounded (see Talmud Tractate Yoma 2a): "לעשת" /to be done – this is the act of the [Red] Heifer, "לכפר עליכם"/to make expiation for you – this is the act of Yom Kippur. That the Kohen who burns the heifer and the High Priest/Kohen Gadol who serves on the Day of Atonement requires separation for seven days] like Aaron and his sons would require in the seven days of investment/inauguration, as is written (Leviticus 8:33): “You shall not go outside the entrance of the Tent of Meeting for seven days,” And they would separate him from his wife, lest he come upon his wife and she would be found to be a menstruant woman and someone who has sexual relations with a menstruant woman is impure for seven days and is not able to burn the cow/heifer.
+הבירה – there are those that say that this place was on the Temple Mount and “Birah” was its name. But there are those who say that the entire Temple is called “Birah,” as it states (I Chronicles 29:19: “[As to my son, Solomon, give him a whole heart to observe Your commandments, Your admonitions, and Your laws, and to fulfill them all,] and to build this temple for which I have made provision.”
+צפונה מזרחה – the reason that they separate the Kohen who burns the Heifer/cow to a chamber that is in the northeast, since it is a sin offering [being offered] and the sin-offering requires the north (see Numbers 19:9), the Rabbis established for him in the northeast just that there will be for him recognition.
+ובית אבן היתה נקראת – because all of its acts were with vessels of untrimmed stone, vessels of stone and vessels of earth that are not susceptible to receive defilement, and in them alone he would use all seven of the days of separation, because someone who is a person who immersed himself that day/טבול יום is fit/kosher [to offer up] the heifer, and they would defile the Kohen that burns the heifer and would immerse him immediately to remove (the false opinion) out of the heart of the Sadducees (i.e., to demonstrate, by practice, the rejection of their opinion) who state that it was done at sunset, the Rabbis established for it extra preference so that they would not disregard/despise it.
+כל שבעת הימים – of the days of separation.
+מכל חטאות שהיו שם – all the heifers that were made from the days of Moses our Teacher/Rabbi and until that time. For each and every Red Heifer that they would give a bit for protection, and on the first day they would sprinkle upon him from the ashes of one heifer and on the second day from another and the third day from another.
+בשלישי ובשביעי – [on the third and seventh days] of his separation. And between the first Tanna/teacher and Rabbi Yossi, both of them hold that immersion at its appropriate time is a Mitzvah, but they differ with regard to sprinkling if they make an analogy to immersion or not, the first Tanna/teacher makes an analogy between sprinkling and ritual immersion and sprinkling at its appropriate time is a Mitzvah, and each day from the first seven days there is doubt lest today is their third day of his defilement, and the three concluding days – each day we have doubt that perhaps it is the seventh [day]. But on the fourth [day], it does not require sprinkling, for it is not on the third [day], one can doubt, but one cannot doubt on the seventh [day], for the sprinkling on the seventh [day] does not count because sprinkling on the seventh [day] until he actually sprinkled on the third [day] that is prior to it. And all of the seven [days] are not exclusively, for perforce we hold that sprinkling is שבות /a rabbinic degree to enhance the character of the Shabbat as a day of rest, and does not supersede the Sabbath. But Rabbi Yossi does not make an analogy between sprinkling and ritual immersion, and sprinkling at the appropriate time is not a Mitzvah, therefore, he doesn’t require sprinkling other than on the third and on the seventh [days] alone. But Rabbi Hanina the Prefect of the Kohanim also holds like Rabbi Meir, that sprinkling at its appropriate time is not a Mitzvah, and the Kohen who burns the Heifer is a mere preference, just as they would not disregard/despise it because it is done with a person who is immersed himself that day/טבול יום.
+
+Mishnah 2
+
+בנויות על גבי הסלע – The flinty rock that was known that was there from the beginning of the Creation of the world. But nevertheless, they were stringent to make a cavity underneath it, because of the grave in the depth, lest there is underneath it a grave and there no tent for the corpse that is a handbreadth hollow, and the defilement that is pressed ritual impurity (i.e., a corpse or part of a corpse located beneath a roof or a covering imparts ritual impurity only to objects beneath that covering – if there is a handbreadth of space between the corpse and the roof or covering) and it burst forth and rises, therefore, they would build it on top of arches, for even if there is a grave underneath them, the cavity interrupts it. And all the language of defilement of the depths that is in the Gemara, is the language of doubt and covered, like this depth that is not revealed.
+ומביאים נשים מעוברות ויולדות שם - all of these are additional preferences that they made, just as so that they would not disregard/despise it, because hey would do it with a person who immersed himself that day.
+ומגדלות שם את בניהן – until they would be eight [years] old, but not more so that they don’t see a nocturnal emission.
+ומביאים שוורים – whose stomachs are wide in order that the feet of the young children who sit upon them overshadow over the land because of the grave of the depths.
+
+וכוסות של אבן בידם – for all of the act of the “heifer” are in vessels of untrimmed stone and vessels of stone and vessels of earth that are not susceptible to receive defilement.
+
+ומלאו – [and they filled] from it water to sanctify the waters of the sin offering that they sprinkle on the [Kohen] who burns the heifer all seven [days]. But within the river there is no [reason] to doubt about the grave of the depths, for they don’t make graves in the rivers.
+רבי יוסי אומר – from on top of the oxen they would lover a rope and fill up [the cups] with water, but they would descend into [the waters of] the Siloam. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+באו להר הבית – the young children that are upon the bulls with the cups filled with water.
+בפתח העזרה – of the Women’s Court, that is near the Hel (a place within the fortification of the Temple; see Tractate Middot, Chapter 1, Mishnah 5).
+היה מתוקן קלל של חטאת (and there set up a flask/pitcher containing the ashes of the red cow) – a vessel that was placed in it the ashes of the sin-offering from each cow that they would burn, as it is written (Numbers 19:9): “[A man who is clean shall gather up the ashes of the cow and deposit them outside the camp in a clean place,] to be kept for water of lustration for the Israelite community.”
+קלל – a small pitcher. It is the [Aramaic] translation of (Genesis 24:15): “[He had scarcely finished speaking, when Rebekah, who was born to Bethuel, the son of Milcah, the wife of Abraham’s brother Nahor], came out with her jar on her shoulder,” – and her jar/small pitcher on her shoulder.
+וזורקו תוך הקלל – and through this, the male sheep is startled and moves backward and the stick/staff goes out from the small pitcher/jar and absorbs/retains from the ashes with it and it spills on top of the bulls and the child takes it and doesn’t need to remove his hand outward. But in the Tosefta (Tractate Parah, Chapter 3, Halakha 5) it implies that they didn’t need to do this, but rather, when they came up [back to the Land of Israel] from the Diaspora (i.e., Babylonia) when all of them were ritually impure, and they were not able to touch it, for if they would touch the ashes of the heifer, they would defile it. And that they would throw the stick/staff into the small pitcher and not through placing it in there, so that they would not defile the ashes through movement/היסט because of doubt of a woman with flux [with them] (i.e., a manner in which ritual impurity may be imparted – that whenever a person with gonorrhea or a menstruating woman or a woman with a lux or a woman after childbirth – causes the object to move from its place, even though he/she does not actually come into contact with it – e.g., by means of a lever – the object becomes ritually impure).
+אל תתנו במקום לצדוקים לרדות – to rule over us with their wors of laughter and derision. For Rabbi Yossi holds that when the people from the Diaspora (i.e., Babylonia) came up [to the Land of Israel], there were among them that were ritual pure that they had purified with the ashes of the heifer/cow that they brought down with them to Babylonia and carried up with them, and they were not defiled because of the Land of the Nations (i.e., any place outside of the Land of Israel), they did not decree defilement on the Lands of he Nations until after they ascended from the Diaspora. Therefore, it was possible that a pure person would take the ashes of the heifer, and they would not have a need for a male sheep, and the Halakha is according to Rabbi Yossi.
+
+Mishnah 4
+
+לא היו עושים חטאת על גבי חטאת – if they had purified themselves with the one sin-offering of a cow and it became invalid, they should not do another on top of this one. But rather, it requires guarding as at the outset.
+ולא תינוק על גבי תינוק – for if there were two young children, one is protected for the heifer of a sin-offering and the other is merely protected on account of this child, but not for the need of a heifer sin-offering, he one does not adapt oneself with this one on account of that one.
+צריכים היו תינוקות להזות – and even though all of these being guarded were protected, we are concerned that perhaps a raven would bring an olive’s bulk from a corpse and cast it upon them, and all of these are greater gradations/preferences.
+לא היו צריכים להזות – for we are not concerned about defilement through contact with a corpse, but ritual immersion would be required for everyone, lest hey were defiled by an unclean reptile or moving creature/שרץ. And the Halakha is according to Rabbi Akiba.
+
+Mishnah 5
+
+לא מצאו משבע – because as we stated that from all the sin-offerings that they sprinkle upon him, because of this it is stated, that if they did not find [the residue of ash] from seven [cows of purification], they sprinkle even from one [cow of purification].
+וחמש מעזרא ואילך – Rabbi Meir did not count the four that were made by Shimon HaTzaddik/The Righeous and Yohanan the High Priest but rather for two, because he holds that as a result of invalidation that occurred at first, the second was made.
+וחכ"א שבע מעזרא ואילך – for they hold that all of them were fit/appropriate.
+
+Mishnah 6
+
+וכיפה כנגד האוטם (and an arch corresponding to the foundation/substructure -filled with earth) – the feet of the arch that the arch is supported on them is called an אוטם/foundation. But the legs of the upper arch do not correspond with the legs of the lower [arch] but rather correspond to the arch itself, that opposite the upper foundation stands the lower cavity.
+מפני קבר התהום – so that there would not be there pressed ritual impurity which bursts forth and rises.
+ופרה וכל מסעדיה – those who support and aid it. It is the language of (Psalms 41:4): “The LORD will sustain him on his sickbed.” But even though the heifer is not susceptible to receive defilement while alive, they made a greater preference with it.
+
+Mishnah 7
+
+ולא אדומה – they would not remove another red cow/heifer with her on the ramp/causeway.
+שלא יאמרו שתים שחטו – for the All-Merciful said (Numbers 19:3): “[You shall give] it (i.e., one cow) [to Eleazar the priest. It shall be taken outside the camp [and slaughtered in his presence],” but not her and her fellow [cow].
+ובית טבילה היה שם – and that same house for immersion also was hollow on top of arches because of the grave in the depth (i.e., a covered-up uncleanness discovered). But even the place of its pile of wood on the altar of the Temple and its pit that are taught further on (see Mishnayot 9 and 10 of this chapter), all of them were on top of arches.
+ומטמאים היו את הכהן – in that they would place their hands upon him, as it is taught in the Mishnah further on (see Mishnah 8 of this chapter), through this he would become defiled, for the clothes of those who consume Holy Things are unclean through treading/leaning against to the heifer of a sin-offering. But Maimonides explained that they would defile him with a creeping thing or with other defiling things that defile with ritual impurity until the evening.
+במעורבי שמש היתה נעשית – that they (i.e., the Sadducees) would expound (Numbers 19:9): “A man who is pure shall gather up [the ashes of the cow and deposit them outside the camp in a pure place, to be kept for water of lustration for the Israelite community],” there isn’t someone pure other than someone whose sun has set, and similarly it states (Leviticus 22:7): “As soon as the sun sets, he shall be pure, [and afterward he may eat of the sacred donations , for they are his food].” But the Sages received the teaching that [the word] “pure” that is stated in the portion of the sin-offering (I.e., Numbers 19:9, see above) it is stated is pure for tithes, which is a טבול יום/one who immersed himself that day.
+
+Mishnah 8
+
+אישי כהן גדול- because that sometimes it is done through the High Priest, but any Kohen is fit/appropriate for it, whether with the Kohen Gadol whether with a Deputy High Priest or whether with a common Kohen.
+ונסתפק (dried himself off) – and wiped himself off.
+עצים – to make from them a pile of wood on the altar in the Temple for burning. They were set up/laid out there.
+וארנים (pines, cedar) – it is the language of “Or plants firs, and the rain makes them grow” that is stated in Isaiah (44:14), and it is a species of cedar, and also cypress. And all of these trees are considered preferable from the rest of the trees for the needs of their burning.
+כמין מגדל – wide from the bottom and narrow from the top.
+פותחין בהן חלונות – to bring in through them the fire to kindle the wood.
+וחזיתה מערבה – the face of the pile of wood on the altar in the Temple and its appearance, and it is the place that ignites the fire with kindling wood, he would face to the western side, that is, towards the Temple, as the Temple was to west of the Mount of Olives.
+
+Mishnah 9
+
+בחבל של מגג (rope made of a species of reed) – rope made from a species of reed-grass. In order that all of it actions in the matter will be that it is not susceptible to receive defilement.
+ופניה למערב – to the side of the Temple.
+ר' יהודה אומר בימינו היה מקבל – like the rest of the reception of the blood of Holy Things that if he received it in his left [hand], it is invalid. But the Halakha is not according to Rabbi Yehuda, for since its blood is not sprinkled on the Altar it is not like the other Holy Things in this matter.
+ונזה בימינו – as it is written (Numbers 19:4): “Eleazar the priest shall take some of its blood with his finger [and sprinkle it seven times toward the front of the Tent of Meeting],” the usual that is of fingers, meaning to say, the finger of the right hand that a person handles with it always.
+כנגד בית קודש הקדשים – as it is written (Numbers 19:4): “and sprinkle It [seven times] towards the front of the Tent of Meeting.”
+על כל הזייה טבילה – on each sprinkling that he would make, he would immerse his finger in the blood, that the remainder of the blood that is on his finger is invalid for sprinkling.
+גמר מלהזות קינח ידו בגופה של פרה – in order that he would burn the blood with It, as it is written (Numbers 19:5): “The cow shall be burned in his sight – its hide, flesh, and blood shall be burned,” and between sprinkling to sprinkling, he would wipe his finger in the rim of the bowl out of which the sprinkling is done, but not in the body of the cow, because of cords/string that were attached on his finger that it is a disgrace to do sprinkling with them.
+אליתות (wood of the fig-tree) - small pieces of wood that they kindle the pile of wood on the altar. [The word] אליתות is the language of fat-tail. Like (Isaiah 7:4): “[Do not be afraid and do not lose heart on account of those two] smoking stubs of firebrands.”
+בחריות (dried branches, twigs used for fuel) – vine-shoots of palm-trees. But the Halakha is not according to Rabbi Akiba.
+
+Mishnah 10
+
+נבקעת – the cow/heifer [burst open] on account of the fire. But if it didn’t burst open, he doesn’t [take the cedar wood, hyssop and scarlet wool], as it is written (Numbers 19:6): “into the fire consuming the cow,” but not prior to the fire is attached to most of it, but not after it becomes ash. And the same law applies if he tore it with a knife after the fire became attached to most of it.
+ועמד – the Kohen.
+חוץ מגיתה – a hole that was in the ground like a vat/marked off space for the burning of the cow/heifer, and when he would cast the cedar woo, hyssop and scarlet wool, he needs to stand outside that particular hole.
+עץ ערז – a bundle that there is in it cedar wood and hyssop tied up with scarlet wool.
+עץ ערז זה - because there are man species that are similar to cedar and are not kosher/fit, therefore, one must announce that this what the Torah commanded about. And similarly with the hyssop. And similarly with the scarlet wool. And hyssop is what they call in Arabic ZATAR. And scarlet wool is wool that is dyed with color that is called in Aramac KARMAZ and in the foreign language KARMAZI.
+
+Mishnah 11
+
+כרכן – to the cedar wood and hyssop with remnants of the strip of wool that was dyed in the scarlet wool which was long, and with what remained from it on the cedar wood and the hyssop, he would bind all three of them together, in order that they would have weight and would fall into burning of the cow, but not flame would not retain the strip. But if he didn’t bind them and he (i.e., the Kohen) cast each of one of them separately, it is fit/kosher.
+בכברות של אבן (stone sieves) – stones that are perforated with thin holes like a sieve. But the Halakha is not according to Rabbi Yishmael.
+שחור שיש בו אפר – charcoal that if they pounded/crushed it, it would make ash.
+כותשין אותו- but if it doesn’t return like ash, we leave it.
+בין כך ובין כך – whether it comes back as ash or whether it doesn’t come back as ash.
+חולקין אותו לשלשה חלקים – after they have sifted all of the ash, whether it is ash of the cow/heifer, whether it is the ash of the wood that was burned with it, we divide the ash into three parts.
+אחד ניתן בחיל – for preventative measures, as it is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place,] to be kept for water of lustration for the Israelite community.” (see Mishnah Middot 2:3 for the purpose of the חיל )
+ואחד ניתן בהר המשחה – and there the Kohanim would sanctify.
+ואחד היה מתחלק לכל המשמרות – and from it, they would sprinkle all of Israel.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+פרת חטאת שלא לשמה פסולה (the cow for purification) – as Scripture states (Numbers 19:9): "חטאת היא"/It is for purification. And since the All-Merciful calls it “a purification,” we learned that it requires slaughter for its own sake like a sin-offering (see also Tractate Zevahim, Chapter 1, Mishnayot 1 and 4) – that a sin offering that was slaughtered not for its own sake or any of the other actions concerning it were performed not for its own sake, it is invalid).
+ורבי אליעזר מכשיר- since it is slaughtered outside the Sanctuary. But the Halakha is not according to Rabbi Eliezer.
+ושלא רחוץ ידים ורגלים פסולה – for since it is called a "חטאת"/for purification (Numbers 19:9) by the All-Merciful, and for this it (i.e., the Mishnah) takes the term "רחוץ ידים ורגלים"/whose hand and feet were washed, and it (i.e., the Mishnah) does not teach "קידש"/sanctified, for it does not teach sanctified, inside or outside, whether with vessels dedicated to the Temple service or non-sacred vessels, he fulfills his religious obligation.
+ור' אליעזר מכשיר – for it is written (Exodus 30:20-21): that “when they enter the Tent Meeting [they shall wash with water, [that they may not die;] or when they approach the altar to serve…they shall wash their hands and feet, [that they may not die]. But the Halakha is not according to Rabbi Eliezer.
+שלא בכהן גדול פסולה – as it is written (Numbers 19:3): “You shall give it to Elzezar the priest,” it (the cow/heifer) to Eleazar, but the rest of the cows/heifers are not used, other than by the Kohen Gadol/High Priest.
+ור' אליעזר מכשיר- and the rest of all the cows, wither by the High Priest or whether by a common priest. But the Halakha is according to Rabbi Yehuda.
+ובבגדי לבן הוא נעשית- that it is written regarding the cow/heifer (Numbers 19:10): “This shall be a permanent law for the Israelites and the strangers who reside among you,” and regarding Yom Kippur it is written (Leviticus 16:34): “This shall be to you a law for all time,” just as the Divine Service of Yom Kippur is with white clothes, so also is the action of the Cow/Heifer with white clothes.
+
+Mishnah 2
+
+חוץ מגיתה – the place that they make for its burning, like a species of a marked off place (i.e., selected for this purpose) which is corresponding to the opening of the hall containing the Golden Altar, but if he slaughtered it where it was not corresponding to the opening of the hall containing the Golden Altar, it is invalid.
+או בשתי גיתות – as for example, that he divided it into two and burned half of it in this marked off place and half of it in that marked off place.
+או ששרף שתים בגת אחת – even though he removed each one on its own/separately we invalidate them because of the labor, that this one invalidates the other one. But with that one after this one, it is fit/kosher.
+ולא כיון כנגד הפתח פסולה (and he did not aim at the door – of the Holy of Holies – it is invalid) – for it is written (Numbers 19:4): “[Eleazar the priest shall take some of its blood with his finger] and sprinkle it [seven times] toward the front of the Tent of Meeting.”
+מששית שביעית – for seven times (Numbers 19:4) is written in their natural order, but he counted the seventh prior to the sixth, and went back and sprinkled for the seventh [time], it is invalid, for we require that he would call for the sixth, “the sixth,” and for the seventh, “the seventh.” But from the seventh for the eighth, it is fit/kosher, for there isn’t an eighth [time] in sprinklings of [the blood] of the cow/heifer, and this one erred in mere speech.
+וחזר והזה שמינית – not exactly, for in each matter it is fit/kosher, whether he went back and sprinkled or whether he didn’t go back and sprinkle. But on account of/subsidiary to the first clause [of the Mishnah), it (i.e., the Mishnah) took it. Alternatively, it surely teaches us that even though he added in the sprinklings, he did not invalidate it, for when he completed the seven sprinklings, its Mitzvah was completed, and furthermore we don’t concern ourselves to what he adds.
+
+Mishnah 3
+
+שרפה שלא בעצים – that he kindled the fire with the body of the cow/heifer.
+כשרה – that “wood” is not written in the Torah, but [only] "ושרף"/”and he shall burn [the cow in his sight]” (Numbers 19:5) plainly/merely.
+או בכל עצים – that he didn’t burn it (i.e., the cow) with cedar wood, pine and cypress and wood of fig trees that are taught [in the Mishnah] in the chapter above (see Tractate Parah, Chapter 3, Mishnah 8).
+הפשיטה ונתחה כשרה (if he stripped/flayed it and dissected it) – it is written (Numbers 19:5): “[The cow shall be burned in its sight -] its hide, flesh [and blood shall be burned],” whether through flaying and dissecting it or whether attached.
+על מנת לאכול מבשרה או לשתות מדמה כשרה – and specifically to eat and to drink that the first Tanna/teacher validates it, that with all of the sacrifices also in that manner it is kosher/fit, as it is taught in the Mishnah in the [Third] Chapter “All the Invalid”/כל הפסולים (Mishnah 3, [folio 35a], he thought about eating something that he generally doesn’t eat, it is kosher/fit, as for example, from the food of the Altar for a person, but if he thought on the condition to sprinkle from its blood on the morrow, the first Tanna/teacher invalidates, for the All-Merciful calls it a “sin-offering.” But Rabbi Eliezer holds that thought does not invalidate with regard to a cow at all, even with sprinklings. But he goes according to his reasoning that what is done not for its own sake he validates at the beginning of our chapter (see Chapter 4, Mishnah 1), which has no law from the laws of Holy Things, since it was performed outside [the Temple walls]. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 4
+
+כל העסוקין בפרה – the red [cow] in one of its acts of Divine Service, whether at the beginning, whether at the middle whether at the end.
+מטמאין בגדים – as it is written (Numbers 19:6): “[And the priest shall take cedar wood, hyssop and crimson stuff, [and throw them into the fire consuming the cow,” and near/adjacent to it (Numbers 19:7): “The priest shall wash his garments,” but in its burning, it is written (Numbers 19:8): “He who performed the burning shall also wash his garments,” but the person who person who throws the hyssop defiles clothing, doesn’t the person who does all the more so [defiles his clothing]? But rather, the verse comes and teaches us on all who engage with the cow/heifer from the beginning to the end require the washing of clothing.
+ופוסלין אותה במלאכה – as it is written (Numbers 19:3): “[It shall be taken outside the camp] and slaughtered [in his presence,” but not that another labor should be done with it at the time of is slaughtered. And similarly with regard to its slaughter it is written (Numbers 19:5): “[The cow shall be burned – in his sight], but not that another labor should be done with its burning, we learned that the labor invalidates it from the time of its slaughter until it becomes ashes.
+אירע בה פסול בשחיטתה – not that it became ritually forbidden by unskillful slaughtering, for if so, it defiles clothing because of being an animal not slaughtered according to the ritual rules, but rather it is invalid on account of the labor, similar that if an invalidation occurred to it through its sprinkling.
+אינה מטמאה בגדים – for since that its slaughter was with an invalidation, if so, nothing was yet done to it for the sake of the heifer’s fitness, but if an invalidation happened to it while sprinkling, the slaughtered had already taken place in fitness/being kosher.
+לעולם מועלין בה – a person who benefits from it whether prior to its burning whether after its burning, is liable for the sacrifice of unlawful use of sacred property, until the ashes are made, but after the ashes are made, there is nothing in the ashes coming as a result of unlawful use of sacred property, as it is written (Numbers 19:9): “it is for purification”/"חטאת היא".
+ומרבין לה עצים- also especially until the ashes are made.
+ומעשיה ביום – In the Tosefta (Tractate Parah, Chapter 4, Halakha 11) it explains, except for the gathering of its ashes and drawing [of water] and the mixing [of the ashes and the water], that they are able to gather the ashes of the cow/heifer at night, and to draw the water from the well and this is called the drawing of water/מילוי, and the putting into the ashes and this is called קידוש/mixing of the ashes in the waters of lustration, and all of this is permitted to be done at night. And all the actions concerning the cow/heifer are with a Kohen [only], except for the gathering of the ashes, and the drawing of the water and the mixing of the ashes in the waters of lustration and the sprinkling, which are appropriate for a non-Kohen/foreigner. The gathering of the ashes, as it is written (Numbers 19:9): “A man who is pure [shall gather up the ashes of the cow],” teaches that the gathering of the ashes is appropriate for any man. And [regarding] sprinkling, it states (Numbers 19:19): “The pure person shall sprinkle it upon the impure person [on the third day and on the seventh day],” whether he is a Kohen or whether he is not a Kohen.
+והמלאכה פוסלת במים – as it is written (Numbers 19:9): “to be kept for water of lustration for the Israelite community. [It is for purification],” just as the sin-offering is invalidated with work [done by those involved in the ritual], as we have written above, so also the waters are invalidated through work [done by those involved in the ritual] from the time of the drawing of the water.
+עד שיטילו את האפר – that they cast in the water from the ashes of the cow/heifer according to the measure that the ashes will be seen in the water and from them he sprinkles upon the impure individual, but if after they cast the ashes into the water he performed another task at the time of the sprinkling, he did not invalidate it.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+המביא כלי חרס לחטאת – that he goes near the potter to buy from him an earthenware vessel to place in it the ashes of the sin-offering or the water of the sin-offering/lustration.
+טובל ולן על הכבשן – he begins to guard them in purity so that someone who doesn’t observe certain religious customs regarding tithes and Levitical cleanness (i.e., עם הארץ) wouldn’t touch them prior to their smelting them in a kiln/furnace, which is the conclusion of their labor to be susceptible to receive defilement.
+ר' יהודה אומר אף מן הבית הוא מביא וכשר – we believe an person who doesn’t observe certain religious customs regarding tithes and Levitical cleanness if he says that he guarded it on the purity of a sin-offering, as we stated in the Chapter “A More Stringent Rule Applies to Holy Things”/"חומר בקודש" (Tractate Hagigah 22a), that people who don’t observe certain religious customs regarding tithes and Levitical uncleanness (עמי הארץ) are believed on the ritual purity of wine for libations and oil for meal-offerings, so that each and every person would not build a platform for himself and burn the Red Cow/Heifer for himself. And the Halakha is according to Rabbi Yehuda.
+ובתרומה – if he brings an earthenware vessel to place heave-offering in it.
+פותח את הכבשן וטוטל – even though the its smelting was completed but not their guarding, that since [the oven] was not yet opened and is filled with dust on top of it, we are not concerned that perhaps a person who doesn’t observe certain religious customs regarding tithes and Levitical uncleanness touched it, for they were not stringent regarding heave-offering. 
+Rabbi Shimon states: “From the second row”/מן הסדר השני. If a person who doesn’t observe certain religious customs regarding tithes and Levitical uncleanness/עם הארץ open the kiln and took vessels from it, he doesn’t take from the first row, for the hand of all handles them, but from the second row which is underneath the first row, he is permitted. But Rabbi Yossi is stringent and forbade even from the second row. But the Halakha is not according to Rabbi Shimon nor according to Rabbi Yossi, but even though he found the kiln/furnace open, everything is in the presumption of ritual purity, and he can take even from the first row.
+
+Mishnah 2
+
+המטביל כלי לחטאת (a person who immerses a vessel for a purification rite) – a vessel which requires only rinsing in order to be restored to Levitical cleanness that he immersed it in order to fill it with water and to mix them with ashes, if he filled it with water that is not appropriate for mixing, as for example, the water of a Mikveh that are not potable, running spring water.
+צריך לנגב – [he needs to wipe off] the vessel, for perhaps that which was appropriate would be mixed with that which is inappropriate. But if he immersed it in potable, running spring water waters, they are appropriate for mixing, one doesn’t need to dry it off.
+ואם לאסוף לתוכו מים מקודשים – but if he immersed it in order to bring into water that he had already placed in it the ashes, even if he had immersed it in potable, running spring water, he needs to dry it, so that water that is not mixed becomes combined with water that is mixed, and it is taught in the Mishnah further on (Chapter 9, Mishnah 1 of Tractate Negaim) a flask of lustration that invalid water fell into it.
+
+Mishnah 3
+
+קרויה (pumpkin-shell used as a drawing vessel, cooler) – a dry, hollow gourd/pumpkin that absorbs water.
+שהטבילוה – a mere preference for lustration, but not because of defilement, for we are speaking of something new that was never defiled.
+במים שאין ראויין לקדש מקדשים בה – after it was wiped off. But we don’t concern ourselves that perhaps it absorbed water that are not appropriate for mixing, and it will return and emit them.
+נטמאה אין מקדשים בה – but even though he returned and immersed it, for we are concerned that perhaps it would emit impure liquids that had been absorbed in it. For the Rabbis hold that we should be stricter with impure waters more than with waters that are not appropriate for mixing. The Rabbi Yehoshua harmonized his measures. But if you are concerned, here and there you should be concerned. But if you are not concerned, here and there you should not be concerned. But rather, whether one way or the other, whether at the beginning he immersed it in water that was not appropriate for mixing and dried it off, or whether at the end when it had become defiled and he immersed it even with appropriate [waters] for mixing and dried it off, he should not add into it mixed waters, for we are concerned that perhaps he will emit them. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+שפופרת (tube) – of reed.
+שחתכה – he prepared it to place in it the waters of lustration or the ashes of lustration (i.e., of the sin-offering), even if a חבר/member of a group dedicated to the precise observance of the commandments who is not suspect regarding defilement.
+ר' אליעזר אומר יטביל מיד – and there is recognition, that the [rituals surrounding] the cow/heifer are performed by someone who had immersed himself that day, because vessels that have been completed in ritual purity require ritual immersion for consecrated objects, lest there remain in the vessel the spittle that comes out from the mouth of a person who is not punctilious in his observance of the laws of tithing and ritual purity (i.e., a common, uneducated person/עם הארץ), and it is moist at the time at the time when he completes the vessel and he defiles it. But even though that this defilement does not require [waiting until] sunset but only ritual immersion, nevertheless, there is recognition, because regarding the cow/heifer of lustration (i.e., the sin offering), it makes him like someone who has been defiled by a corpse on his seventh day and he defiles people and vessels, and if there is of a heifer, he would require a sunset [to pass], and it (i.e., the tube of the reed) would also require it.
+ר' יהושע אומר יטמא ויטביל – that in another matter there isn’t any recognition, since the vessels that are completed in ritual purity do not require [the passing of] a sunset to mix them. But the Halakha is according to Rabbi Yehoshua.
+הכל כשרים לקדש - all those who are poor are fit/appropriate to cast the ashes into the mater, and even women. As is it written concerning the collection of the ashes of the cow/heifer (Numbers 19:9): “A man/person who is pure shall gather up the ashes of the cow and deposit them outside the camp [in a pure place, to be kept for water of lustration of the Israelite community].,” and we expound [on the word] "איש"/a person or man, to permit the non-Kohen/”foreigner.” [The word] טהור/pure [means] even a woman; [the word] "והניח"/he shall deposit [implies] a person that has cognitive awareness/temperament to place it, excluding the deaf-mute, the imbecile and a minor who lack cognitive awareness. And after [the collection of its ashes], if is written that this Divine service of mixing – and there is no Divine Service that interrupts in the meanwhile. We learned that all who are fit/appropriate for the collection of its ashes are fit/appropriate for mixing.
+ר' יהודה מכשיר בקטן ופוסל באשה – but if there is that everyone who is fit for the collection of [ashes] is fit for mixing, it (i.e., the Torah) should write, "ולקח"/and he takes, in the singular with regard to mixing, for just as (i.e., the Torah) wrote, "ואסף"/and he collected – in the singular for collecting [of the ashes], why does it write, "ולקחו"/and they shall take (see Numbers 19:17 – “Some of the ashes from the fire of purification shall be taken for he impure person,”/"ולקחו לטמא מעפר שרפת החטאת", that even those that are invalid there are fit/appropriate here, such as a minor. But not a woman, for it is written (Numbers 19:17): "ונתן עליו מים חיים אל-כלי"/and fresh water shall be added to them in a vessel), "ונתן"/and he shall give, and not "ונתנה"/and she gave.
+
+Mishnah 5
+
+בכל הכלים מקדשים – whether of wood, whether of bone, whether of glass, and even with vessels of dung, that are not considered a vessel in regard to defilement, not from the words of the Torah nor from the words of the Scribes, as I is written (Numbers 19:17): “And fresh water shall be added to them in a vessel,” but it is not written, “to the vessel.”
+מחץ (ladle) – a large earthenware vessel that they call ALMAKHDIR in Arabic. And on one end of it is made in the form of a handle and it the sides of a broken ladle. Such is how Maimonides explained it.
+ואין מזין אלא בכלי – meaning to say, that the water must be in the vessel at the time of the sprinkling.
+אין מצילין – all what is inside it [is protected] from the defilement of the tent of corpse through a tightly fitting cover, except [whole] vessels.
+שאין מצילין מאויר כלי חרס אלא כלים – that if a creeping reptile would fall into the airspace of an earthenware vessel, everything that is within it is impure even though it did not come in contact with them, except for utensils that are not defiled from the airspace of an earthenware vessels, as it is written (Leviticus 11:33-34): “[And if any of those falls into an earthen vessel,] everything inside it shall be impure…as to any food that may be eaten,” food and liquids become defiled from the airspace of earthenware vessels, but utensils/vessels are not defiled from the airspace of earthenware vessels.
+שאין מצילין – like, and they do not protect/ואין מצילין , and an example of this is at the beginning of the first chapter of [Tractate] Betza [8a] that the ashes of a portable stove on feet with caves for two pots is prepared, and Rabbah stated in the Gemara (Tractate Betza 8a), that this is what he said, that the ashes of a portable stove on feet with caves for two pots is ready/prepared.
+
+Mishnah 6
+
+ביצת היוצרים – every vessel that the potter of earthenware begins to make, he first makes the material round like the form of an egg and makes for it a receptacle.
+כשרה – to mix in it the waters of lustration/sin-offering.
+ור' יוסי פוסל – for it is not considered a vessel to him. But the Halakha is not according to Rabbi Yossi.
+ביצת התרנגולת – its outer shell.
+וחכמים פוסלים – for it is not considered a vessel. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+השוקת שבסלע (the trough which [is hewn] in the rock) – A שוקת/trough is a hollowed rock that is on the rim of a spring and the water enters in it through a hole that is in its wall and waters the animals. But here we are speaking of a rock that is attached that was hollowed out, it is not considered a utensil since it didn’t have the designation of a vessel when it was detached. But even that it was detached [other than] that they attached it and at the end hollowed it out.
+ואינה צריכה צמיד פתיל – if it was in the tent of a corpse it protects on what is within it with the covering alone without the tightly fitted lid, because it is not considered a vessel but rather like a pit or a cistern that protects over what is inside of it with a cover without a tightly fitted lid/stopper, as is taught in Chapter Five of [Tractate] Ahilot [Mishnah 6].
+ואינה פוסלת את המקוה – if rain water [fell] from it to the Mikveh/ritual bath, they are not considered drawn water to invalidate the Mikveh.
+ופקקה (inserted a stop-gap) – stopped it up.
+מפני שאינם עגולים כלי (because it is not wholly enclosed by the vessel) – meaning to say, that the vessel does not surround the water, that the perforation that is from the bottom neutralizes it from the category of a vessel, for the closing up of a rag does not make it into a vessel. But when the perforation/hole is from the side, the category of a vessel is upon it and we mix with the water that is within it, since the vessel surrounds them (i.e., the waters). And that is that the vessel is round.
+עשה לה עטרה (made for it a molding of mud) – a detached trough that was attached with plaster/lime, which is considered a vessel and made a rim of mud/plaster for its fmoutjh and the trough was filled with water until it also filled the rim, the waters are invalid to mix because the addition is not considered a vessel.
+ואם היה בריא (but if it was firm) – meaning to say, if this rim was strong and attached to the trough until that if he were to take the trough, he would also take the rim with it, they are fit/appropriate.
+
+Mishnah 8
+
+שתי שקתות שבאבן- here we are speaking of a stone that is carried that is not an attached rock, and these two troughs have the designation of a vessel.
+קדש אחת מהן – that he placed ashes fo the heifer/cow in the water that is in one of them.
+כשפופרת הנוד (tube/mouth-piece of the leather bottle) – like a kind of reed that he placed on the mouth of the leather bottle that through it he empties out the wine or the water within the bottom. And Is measure, in order that there would be the first two fingers of the palm of the hand are able to go back in through the space, not the thumb, but the fingers adjacent to it.
+או שהיו מים צפין על גביהן – as for example that the intermediate wall interrupts between the two trough lower than the other walls.
+כקליפת השום ([a film of water] of the thickness of a garlic peel) – that when both of them are filled, the water floats on the middle partition like the garlic peel.
+
+Mishnah 9
+
+הקיפן – made them adjacent/next one to the other. It is the language of two jugs/jars together [to set a pot upon] in Tractate Betzah [Chapter 4, Mishnah 5 and folio 32b].
+המים שביניהן – that is between two kneading troughs and that which is between the fissure of the trough. But the rest of the water is mixed, but those that are in the fissure, the mixture of water [and ashes] does not enter into them.
+גיפסים – a kind of lime/plaster but it is the whitest. And we call it YISO JIPIS in the foreign language.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+המקדש -the waters of lustration (i.e., sin-offering. A person who comes to place from the ashes of the heifer/cow into the water. This is the קידוש/mixing that is stated through our Tractate.
+או על הצד – on the side of the vessel.
+ואחר כך נפל לשוקת – on the water that is within the trough, those waters are invalid for sprinkling, as it is written (Numbers 19:17): "ולקחו [לטמא מעפר שרת החטאת] ונתן [עליו מים חיים]/”[Some of the ashes from the fire of purification] shall be taken [for the impure person, and fresh water] shall be added to them [in a vessel].” Until the ashes would be would bring within the water from the power (i.e., direct actions) of the person.
+נטל מן השפופרת וכיסה – he took the ashes from the tube/reed and covered the tube/reed prior to his mixing it, that is prior to his putting the ashes in the water.
+או שהגיף את הדלת (or shut the door) – prior to his mixing [the ashes in the water].
+הקידוש כשר – that is the ashes that are in his hands, because the work does not invalidate the ashes, as we have stated (see also the end of Chapter 4).
+והמים פסולים – that work was done with the water, and above [at the end] of the Chapter פרת חטאת/the cow of purification (chapter 4) we taught that the work [done by those involved in the ritual] renders the water unfit until they put the ashes into it/"והמלאכה פוסלת במים עד יטילו את האפר".
+זקפה בארץ – after he took the ashes from the tube/reed, he placed the read in the ground prior to placing the ashes in the water.
+פסול – the filling/drawing, that is the water, because he performed the task with the water. But if he placed the tube/reed in his hand and covered his hand upon it in order that the ashes don’t scatter that are within it and afterwards placed the ashes on the water, the filling/drawing, that is, the water, is not considered labor/work.
+לפי שאי אפשר – to preserve the ashes that are within the reed/tube if he will not cover his hand on its mouth, for he is not able to restore the stop-gap/stopper on its mouth until he mixes [the ashes in the water]. Another explanation"זקפה בארץ"/he placed the ashes in the ground, the ashes are invalid, as it is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place,] to be kept for water of lustration for the Israelite community,” [but in the ground, it is not kept/preserved]. But if he placed the ashes into his hand, it is fit/appropriate, for it is possible to protect it, and it is well that we call it [in the Torah] "למשמרת" – and for that reason, we have the reading, "לפי שאפשר"/because it is possible [to do so without distractions].
+
+Mishnah 2
+
+היה קדוש צף על פני המים – that he placed upon the water many ashes. And the ash itself is called קידוש/putting ashes in the water of lustration.
+נוטל – he takes from that ash.
+ומקדש – [and mixes it] in other waters, and even with that (i.e., the ashes) that touched the water, he mixes and returns and mixes several times, but he dries them off.
+זלף את המים (if he used all the water for sprinkling) – he sprinkled from the water that were mixed upon a person and upon vessels until all the water was completed, and the ashes remain in the rim at the bottom o fthe vessel.
+וחכמים אומרים וכו' – And the Halakha is according to the Sages in both of these things (i.e., whatever ash has touched the water, they do not mix [another preparation] with it and whatever has touched he water, they do not mix with it.).
+
+Mishnah 3
+
+טפי (vessel with a narrow neck/dripper) – a small flask/jar (with a narrow neck) whose mouth is narrow and the water that descends from it goes down drop by drop.
+אע"פ שפיו צר – less than the tube (i.e., mouthpiece) of the leather bottle.
+המים שבתוכו מקודשים – and are appropriate/fit to sprinkle even though nothing came in there from the ashes of the cow/heifer at all, for they were as if they were attached to the water in the trough.
+היה ספוג – if at the time of the filling the sponge was in the trough, the water that was absorbed in the sponge are invalid, for we require “fresh water shall be added to them in a vessel” (Numbers 19:17), but the sponge is not a vessel.
+יזלף עד שהוא מגיע לספוג – when he comes to take the water and to put them into a bottle with a wide belly and a narrow neck/flash, he pours all the water until it reaches the sponge, but he should not pour from the water that is in the sponge at all, in order that the waters that are in the sponge don’t mix which are invalid with the waters that are in the trough that are fit/appropriate and all of them will become invalid.
+נגע בספוג – the waters of the sponge were wrung out into the trough and the invalid ones were mixed up with the fit/appropriate ones, and all of them were invalidated.
+
+Mishnah 4
+
+נתן ידו או רגלו [under running water] – behold that the spouting forth/continuous flow descends rapidly from the curve, but it doesn’t descend into the jar when he wants to fill it for mixing [with the ashes], but if he placed his hands above at the tope of the mountain to make it like a kind of spout/duct in order that the waters would pass through his hand to the jar of mixing of waters and ashes. And similarly, the vegetable greens which are appropriate for eating and are susceptible to receiving ritual defilement.
+פסולים – the waters [are invalid]. As we derived in the second chapter of [Tractate] Zevakhim (folio 25b) from what is written (Leviticus 11:36): “[However, a spring or cistern] in which water is collected shall be pure, [but whoever touches such a carcass in it shall be impure],” they will be through purity (i.e., in their original status), and even though that this Scriptural verse is written concerning a Mikveh/ritual bath, we derive from it all the possibilities. And this is the implication of the Scriptural verse, that will be with all the waters that purify, that through purity it will be, whether one brings them to become a Mikveh or the filling of water that will be through something that is not susceptible to receive ritual defilement.
+
+Mishnah 5
+
+המפנה את המעין לתוך הגת (he diverts/empties the spring into the wine vat) – that he made a trench from the spring until the wine vat in order that the he could divert there the waters of the spring, and afterwards stop them.
+גת – a cistern that they make in front of the wine vat to receive the wine which is called a גת/marked off space for serving as a wine vat.
+גבים (cavity for collecting water, cistern) – it is the language of “This wadi shall be full of pools,” that is stated in the [Second] Book of Kings [Chapter 3, Verse 16]. And it is a pool/diluvium of water.
+פסולים- for those with gonorrhea for ritual immersion, for they are not fresh water.
+ולמצורעים – that we require fresh water to sprinkle upon him with the blood of the bird.
+ולקדש מי חטאת – that we require fresh water, and these since they have been stopped up are not fresh water. And that which is taught in the Mishnah because they were not filled up by means of a utensil, in order to invalidate them for mixing in every matter even if he came to mix within the vat or within the pools of water themselves.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+חמשה. לקדשן חמשה קידושין – each and every jar on its own.
+ונמלכו לקדשן קידוש אחד – to empty five of them into one large vessel and to mix the [the water with the ashes] at once/simultaneously.
+הרי כולן כשרים – for since each pone fills his vessel there isn’t here labor invalidating in water whether in filling/drawing water to casting the ashes in the water.
+היחיד שמליא חמש חביות כו' – nothing is fit/appropriate other than the last. For the first filling is invalidated with the work that he did when he filled the second [jar] prior to putting the ashes in the first [jar], and similarly, the second [filling] is invalidated when he fills the third [jar], and similarly all of them. But if from the outset he would fill five jars one after another or even one-[hundred jars in order to mix ashes and water in one mixing, as for example, that he needs to sprinkle upon many vessels, they would not invalidate each other and all of them are fit/appropriate, for all are considered one filling/drawing water. But when he filled from the outset for the sake of five mixings, all of them invalidate each other for reason of the labor, for it invalidates in the water until he casts in the ashes, therefore, nothing is fit/appropriate other than the last.
+ונמלך לקדשן חמשה קדושין – that he mixed this one on its own and that one on its own.
+אין כשר אלא זו שקידש ראשון – for the first mixing [of ashes and water] is considered labor for the others that would be filled ‘with water] but he did not place the ashes into them, for until he places the ashes, the labor invalidates in the water.
+אמר לאחד קדש לך את אלו – the individual that filled five jars to perform one mixing [of ashes and water], and he said to another person: “Mix for yourself these,” and he mixed [ashes and water] for five mixings, nothing is fit/appropriate other than the first, for since he said to him: “Mix for yourself and he gave them (i.e., the ashes and the water) to him, they became his and it is as if he filled them, and the mixing [of ashes and water] that he first did became [extrinsic] work to invalidate the others.
+אבל אם אמר קדש לי את אלו כולן כשרים – that the person who fills [the jars] did not do work, and the person who mixes [ashes and water] that is not his in order that they will become invalidated by [the actions of] his hand.
+
+Mishnah 2
+
+ועשה מלאכה בידו אחת – the filling/drawing water is invalid for reason of the [extrinsic] work.
+לו ולאחר – (etc. at the same time).
+שניהם פסולים – for since that for two people he is filling water, it is considered that one does work for his fellow.
+בין לו בין לאחר – that even though the water is not his, he has invalidated them with the [extrinsic] work/labor that he did at the time of the drawing of the water.
+
+Mishnah 3
+
+אם לו פסול - if the mixing [of ashes and water] is his, it is invalid, for perhaps, the labor/work preceded the mixing [of the ashes and water] and the water was invalidated.
+ואם לאחר – is the mixing [of ashes and water].
+כשר – for the owner of the water did not perform any labor/work.
+המקדש לו ולאחר – both of them are as one. Alternatively, he mixed [ashes and water] for his fellow prior to his own.
+שלו פסול – for the mixing [of ashes and water] of his fellow is considered work to invalidate his waters.
+שניהם כשרים – for the water is not his that it can be invalidated through him.
+
+Mishnah 4
+
+קדש לי ואקדש לך – as for example, that each one filled water for himself, and this one came and mixed [with ashes] the water of that one, and that one mixed the water [with ashes] of this one, the one who mixed [the water with ashes] first what he mixed for his fellow is kosher/fit, for his fellow did not do any work other than until after his waters were mixed [with ashes], but when they (i.e., the waters) were mixed with ashes, no work/labor invalidates it. But what the second [person] who mixed [ashes in the water] for the first [person] is invalid, for the first invalidated in that he mixed [water and ashes] in the water of the second ‘person] before his waters were mixed [with ashes].
+מלא לי ואמלא לך – the latter drawing of water/filling is kosher/fit, but the first drawing of water/filling is invalid, that is, that the waters that were filled were invalidated through the work of filling/drawing that he filled for his fellow.
+קדש לי ואמלא לך – that he had the waters filled/drawn and said to his fellow, “mix for me my waters [with ashes] and afterwards, I will draw [water] for you.”
+שניהם כשרים – for the work/labor does not invalidate after the mixing [of ashes with water]. And this also when the waters were drawn/filled for him, his waters are fit/kosher, that from when the waters were filled/drawn for him, he did not do any work.
+מלא לי ואקדש לך – that the other that had waters filled/drawn and he said to him: “Fill for me [waters] first, and afterwards I will mix [the ashes in the water] for you.”
+שניהם פסולים – this one who filled until his waters were not mixed [with ashes], and this one who mixed [ashes with water] for his fellow from when his waters were filled up/drawn.
+
+Mishnah 5
+
+הממלא לו ולחטאת – the person who fills/draws water, some of them he wants for his own needs and some of them he wants to place ashes for the rite of purification (i.e., sin offering).
+באסל (on a pole/yoke – fastening the bucket to the pole)- on a balancing pole/staff. And it was the practice of those who draw water that they would place a balancing pole/staff on their shoulders and a full pitcher was suspended on the top of the pole from in front of him and another pitcher from behind him.
+ואח"כ מילא את שלו, פסול- because of work/labor.
+ואת של חטאת לפניו – in order to do with them a greater level of guarding/protection.
+ואם נתן של חטאת לאחוריו פסולה – as it is written (Numbers 19:9): “to be kept for water of lustration for the Israelite community. It is for purification,” at the time that the are guarded/protected, they are the waters of lustration, [but] at the time that they are not guarded/protected, they are not the waters of lustration.
+היו שניהן של חטאת כו' – for since he has in mind that which is in front of him, he is reminded also about what is behind him. And that is because it is possible, meaning to say, it is possible to guard/protect that which is in back of him on account of what is in front of him.
+
+Mishnah 6
+
+המוליך את החבל בידו לדרכו (if one carries the rope – borrowed for drawing water) in his hand to restore it to the owner – on his way to perform the rite – and gave it to him) – after he had filled the bucket with a rope, he returned the rope to its owners, on his way, that it was not necessary to make a circuit/go out of his way or to lengthen his path, but rather, according to his walking , he found the owner of the rope and returned to him what was his, this is not labor (i.e., intermediate act of work) and the filling is kosher/fit/acceptable.
+שלא לדרכו – that he went out of his way in order to return the rope, it is work/labor and the drawing [of water] is invalid.
+זה הלך – meaning to say, that on this matter, one Sage went to ask from the Sages of Yavneh, the y are the Great Sanhedrin that were exiled there.
+הוראת שעה(a special dispensation) – it was a special case of an emergency. But if I was not this, it is not [allowed].
+
+Mishnah 7
+
+המכנן את החבל (he who winds around his hand the rope – for drawing the bucket up – until a sufficient length is wound up) – it is the manner of those who let down a bucket to fill with water, that when he raises the bucket, he surrounds the rope in his hand like a kind of ring so that it is doesn’t drag on the ground. And [the word] "מכנן" – is he language of the coils of the ileum. But if in the midst of raising the bucket, he winds the rope around his hand more than once, it is the need of raising it and this is not work and the drawing/filling of water is kosher/fit/appropriate. But if he winds it after he has completed drawing [the water], it is considered work and is invalid.
+לזה הכשירו הוראת שעה – what they validated in Yavneh as a special dispensation, not to bring the rope while not on his way [to the rite], but rather for this [individual] who wound the rope [around his hand] after he finished drawing they validated for him as a special dispensation/emergency.
+
+Mishnah 8
+
+המצניע את החבית – that he draws water with it to put in the trough, and after he emptied [the water] from it, he put it away/hid it prior to mixing the water [with the ashes] in the trough, this putting away [of the bucket] is not considered work, because he still needs it to fill it up [with water], and it is the need of drawing/filling water. And similarly, he inverted/bent it over on its mouth also to dry it because he still wants to fill [water] in it, it is not considered work, and it is fit/appropriate for filling/drawing. But, if he did so to bring the mixed ashes and water, that is, the water that is mixed [with ashes], since it is not for the purpose of filling/drawing water, it is considered work and the filling/drawing [of water] is invalid.
+בשביל שתחזיק מים הרבה – this emptying is not considered work.
+בשעה שהוא זולף -when he sprinkles.
+פסול – this emptying out is considered work.
+
+Mishnah 9
+
+והורה הוראה – to permit or to forbid, to defile or to purify, to make exempt or to make liable.
+ודבר שאינו משום הלכה – as for example, a lesson and showing [others] the way.
+אם עמד – if he was delayed there because of this.
+פסול – because of distraction. And this is the Halakha.
+
+Mishnah 10
+
+המוסר מימיו לטמא – to guard/protect them.
+פסולים – whether the first owners did work [or] whether the first owners did not do work, for it was in the possession of the guardian they exist and he was not strict to guard them because he is impure, but the Torah stated (Numbers 19:9): “to be kept for water of lustration.”
+ולטהור כשרים – and even if the first owners did work, for they (i.e., the waters with the ashes) had already left the domain of the owners and existed in the domain of the guardian. But however, if the guard did work, they are invalid.
+אף לטמא כשרים – for Rabbi Eliezer holds that a person who gave his water over to someone who is unclean, they exist in the possession of the first owners, therefore, if the owners did not do work, they are fit/appropriate. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 11
+
+והגביהו זה על זה – that they assisted each other to lift up/raise [the bucket].
+ונטל זה לזה קוצו – or that that each one took the thorn that was inserted in his hand.
+בקידוש אחד – that both of them were filling [water] for the purpose of one mixing, it is kosher/fit. For each one can assist his fellow, and removing the thorn that is in his hand also - requires filling/drawing water.
+בשני קידושין פסול – for each one of them invalidated his water in how he assisted his fellow or removed from him a thorn, because of work.
+אם התנו ביניהן – that each one said to his fellow: “when I lift up for you, it will become mine yours in your domain (and similarly the other [person] said to him). But after he lifted/raised it up, each one acquires one of them in his domain. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 12
+
+הפורץ על מנת לגדור (he who breaks down a fence [while carrying water] on condition of putting up a fence) – meaning to say, even on the condition of putting up a fence, is not considered work, and the filling [of water] is kosher/fit.
+האוכל על מת לקצות (the person who eats on the condition of storing up [dates and figs}- after he filled up water prior to his mixing [the water with ashes], he would collect/harvest figs on the condition to dry them on condition to make from them dried figs, and after he collected them, eat them, the thought that he wanted to make of them packed figs does not invalidate them in water, but they are as if he harvested/collected them to eat, and he do es not invalidate them, it is similar to someone who breaks down a fence [while carrying water] on the condition to put up a fence, for the thought that he thinks to to put up a fence does not invalidate it until he puts up the fence, the same applies here [as well].
+אם קצה (if he stored) – if he placed them in a place where they put the figs to dry, it is invalid.
+בשביל שלא יאבד פסול (in order that it not be wasted, it is unfit) – for the person who hides food in order that they not be wasted, is considered work.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+שנים שהיו שומרים את השוקת – that was filled for [mixing the ashes with the water] for the lustration/sin-offering.
+טהר – he who had become defiled was purified from his defilement.
+ונטמא שני – that is his companion who was ritually pure. -
+כשרים – the water that is in the trough.
+עמד ושעה שני מלאכה – the first person arose from jis work, and the second did work in his place.
+
+Mishnah 2
+
+נטמא וטמאהו- the sandal became defiled and it defiled the person for the [waters of] lustration/purification waters. For the vessels that were defiled through liquids defile the person for the purification, that we don’t count the first and second for purification/sin-offering as it is taught in the Mishnah further on in the chapter כל הראוי/whatever is appropriate (Mishnah 6). Even though that if these liquids fell upon his skin, he is ritually pure, for a person who is ritually pure for the rite of the heifer, if impure liquids came in contact with his flesh, he is pure like he was, except if they touched his hands, because impure liquids defile the hands, and regarding the purity of the sin-offering, we hold that if his hands were defiled, his body is defiled.
+מטמאיך לא טמאוני (those things which made you unclean could not have made me unclean) – liquids that defiled the sandal were not able to defile the pure individual, if they came in contact with his flesh, as we have stated, but the sandal that comes from their power defiles him.
+
+Mishnah 3
+
+השורף פרה – the Red [Heifer].
+ופרים – that are burned, such as a the bullock of Yom Kippur and the bull of the anointed priest [brought as a sin-offering by an anointed High Priest who unwittingly made an erroneous Halakhic decision] (see Tractate Horayot, Chapter 2, Mishnah 1) a bull for an unwitting communal sin [of an active transgression committed by the Jewish people, as a result of an erroneous halakhic decision handed down by the Great Sanhedrin] (see Tractate Horayot, Chapter 1, Mishnah 5), they defile clothing, for in all of them it is written [in regard to the Red Heifer] (Numbers 19:8): “[He who performed the burning] shall wash his garments [in water],” (see also Tractate Parah, Chapter 4, Mishnah 4 – that all who deal with the Red Heifer from the beginning to the end defile clothing and regarding the sacrifices of Yom Kippur, see Leviticus 16:28 and 16:26), but there is no difference regarding clothing that he touches, and the same law applies to all of the rest of the vessels. That we do not exclude anything other than a person and earthenware vessels alone, that do not defile if they come in contact with them.
+ופרה ופרים עצמן ושעיר המשתלח – if they came in contact with clothing, they are ritually pure. And this is what the clothing said to the man: “Things that made you unclean could not have made me unclean, but you made me unclean.”
+
+Mishnah 4
+
+האוכל מנבלת העוף טהור – the carrion of a clean bird, has no defilement if it came in contact with a person or with clothing, but in the esophagus it defiles humans to defile clothing, as it is taught in the Mishnah of Tractate Taharot (Chapter 1, Mishnah 1), and that what the clothing says to a person: “The things which made you unclean could not have made me unclean, etc.”
+
+Mishnah 5
+
+כל ולד הטומאה – as for example first-degree and second-degree, do not defile vessels, but the primary source(s) of ritual impurity. But liquid that was defiled in first-degree or second-degree defiles vessels, as a decree because of the liquid of a male with gonorrhea and/or a woman with a flux, such as his spittle, and his flux and his urine which are primary sources of ritual defilement.
+
+Mishnah 6
+
+אין כלי חרס מטמא חברו – that an earthenware vessel does not ever become a primary source of ritual impurity, and an earthenware vessels is not susceptible to receive ritual impurity other than from a primary source of ritual impurity, so we see, that an earthenware vessel does not defile its fellow earthenware vessel.
+אלא משקין – but if does defile liquids and the liquids return and defile its fellow earthenware vessel, as a decree because of the liquid of a male with gonorrhea/flux and a woman with flux as we have stated.
+
+Mishnah 7
+
+כל הפוסל את התרומה – as for example hands which are second-degree [of impurity], make liquids first-degree to defile non-holy things, but hands themselves that came in contact with non-holy foodstuffs, are pure, for something that is second-degree [in defilement] does not make non-holy things third-degree [uncleanness].
+חוץ מטבול יום - whose sunset had not yet arrived. Even though he defiles the heave offering, he does not defile liquids to become first-degree [uncleanness], and even the liquids of heave-offering if a person who had immersed himself that day had come in contact with them, other than those things which are invalid alone are not ritually impure (see also Tractate Kelim, Chapter 8, Mishnah 4).
+
+Mishnah 8
+
+כל הימים כמקוה – for all of these words as it is taught at the conclusion [of this Mishnah]. (And also) they do not render clean when running like springs, for a Mikveh does not purify in running/moving waters, but rather in collected waters, as is written (Leviticus 11:36): “However, a spring/אך מעין [or cistern in which water is collected shall be pure,]” a spring purifies in moving/running waters but a Mikveh does not purify in moving/running waters.
+ופסולין לזבין – for a man with gonorrhea/flux requires living waters, as it is written (Leviticus 14:9): “and bath his body in water; [then he shall be pure].” (see also Leviticus 16:26 and 16:28), and for the leper [as it is written (Leviticus 14:5): “[The priest shall order one of the birds slaughtered over] fresh water in an earthen vessel/אל-כלי-חרש על-מים חיים” [and for the waters of the sin offering], as it is written (Numbers 19:1): “and fresh water shall be added to them in a vessel.”
+הים הגדול כמקוה – Scripture did not call a Mikveh other than the Great Ocean, for in it Scripture refers in the Creation Story for there all the waters of Creation were gathered, and it doesn’t state “seas”/ימים – in the plural, other than because many seas are mixed in together in it, for all the streams travel to it.
+ר' יוסי אומר – all the seas and the Great Ocean have the status of a spring upon them regarding the fact that they purify in moving/running waters, because the streams go and flow upon them. But they are invalid regarding the status of living waters, for Scripture calls them Mikveh. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 9
+
+מים המוכין – that damage, as for example, that they are salty and tepid.
+פסולין – for the waters of the sin-offering/the Red Heifer.
+מים המכזבין (waters which fail at certain times) – that stop, like (Isaiah 58:11): “like a spring whose waters do not fail.”
+פסולין – for we require living/fresh waters.
+אחד בשבוע (once in seven years) – but once in a jubilee/יובל is well/good as they are called “living waters.”
+בפולמסיות – the soldiers of ravaging troops that drink and ruin them.
+בשני בצרון – years where rain fall stops.
+ור' יהודה פוסל – even those that do not fail other than in wartime or in years of drought. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 10
+
+מי קרמיון ומי פוגה – they are rivers in the land of Israel: 
+the swamp waters {see also Talmud Bava Batra 74b, listing the four rivers: The Jordan, the Yarmukh, the Karmiyon and Fugah, whereas the Arukh in its entry on Karmiyon mentions a verse from Second Kings, Chapter 5, Verse 12: “Are not the Amanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? I could bathe in them and be clean!”). It is the language of (Job 8:11): “Can papyrus thrive without marsh? [Can rushes grow without water],” meaning to say water in which clay/mortar and plaster/mud is combined/mixed in them. But the All-Merciful stated (Numbers 19:17): “fresh water shall be added to them in a vessel,” but here there is an interposition/an intervening object between the water to the vessel.
+מי תערובת (mixed waters)- they are unfit waters for they are combined/mixed.
+אחד פסול ואחד כשר – and they combined, it is prohibited to mix from the place of combination/mixture and below.
+ר' יהודה פוסל – even if both of them are fit/appropriate, Rabbi Yehuda invalidates taking from the place of combination/mixture, as a decree on account of one that is unfit. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 11
+
+באר אחאב – it is not explained where this is, but it comes to tell us that they are fresh waters.
+ומערת פמייס – a cave that is near to the city of Dan from where the Jordan goes out. And in the language of Ishmael (i.e., the Moslems), they call the Dan, Banias.
+ר' יהודה אומר הרי היא בחזקת מותרת – but the Halakha is not according to Rabbi Yehuda.
+עד שתצל – until the waters return to become clear/settled as at first. But the Halakha is not according to Rabbi Yishmael.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+צלוחית – a vessel that they place in it the waters mixed with ashes (i.e., waters of lustration) after he had cast the ashes into them, is called צלוחית/a flask [with a wide body and a narrow neck- containing the sprinkling water], and the vessel that they place in it the water in order to mix them prior to placing in the ashes is called שוקת/trough.
+מים כל שהן – which are not fit for sprinkling.
+יזה שתים – for if he sprinkles once, perhaps there isn’t here from the fit/appropriate [waters], but when he sprinkles twice, it is impossible that there isn’t in one of hem from the fit/appropriate [waters]. But the sprinkling does not need a [set] measure.
+וחכמים פוסלים – that they hold that sprinkling requires a [fixed] measure, and we don’t combine sprinklings. And the Halakha is according to the Sages. But Maimonides explained that he should make two sprinklings and cast them outside of the vessel, the rest should remain the waters of lustration which are fit/appropriate. And this is a hidden thing in my eyes, for in the Gemara in the chapter, "כל הזבחים"/All of the offerings (Chapter 8 of Tractate Zevakhim) [folio 80a], it is implied as I explained it.
+יניחנו בחמה והטל עולה – that it is the manner of the dew to evaporate/to go up towards the sun. And similarly, it (i.e., Scripture) states (Exodus 16:13-14): “In the morning…when the fall of dew lifted, [there, over the surface of the wilderness lay a fine and flaky substance, as fine as frost on the ground].” But the Halakha is not according to Rabbi Eliezer.
+יערה וכו' – he empties out what is within the vessel, and it is not fit to leave in it the waters of purification until it dries from the liquids and fruit juice.
+יערה ואינו צריך לנגב – and if there is that remains from it in the vessel, its mark is recognized.
+
+Mishnah 2
+
+ונתבקעו (burst forth) – that they (i.e., the insects and creeping things) within the water a long time until they burst, or even if they didn’t burst, but that the appearance of the water changed.
+חפושים (scorpion, beetle/scarabee) – a black worm.
+בין כך ובין כך – whether it burst or whether it didn’t burst.
+מפני שהיא כשפופרת – [like the tube] of a hollow reed and the water enters from this side and exists from that side, and the moisture that is within it combines with them.
+דירה (name of a grain worm) – a worm that is in wheat.
+כנה (vermin/louse) – a species of worm that also grows in grain.
+כשרים – even if they burst. But this is not the Halakha.
+
+Mishnah 3
+
+שתתה מהן בהמה או חיה פסולים – because of the liquid that is their mouths that returns, and the water and spittle that are in their mouths combine/mix.
+מוצצת (sucks) – but the liquid that is its mouth does not return to the water.
+מלקת (laps it up) – it laps/licks up (and lets the water drip back out of its mouth) on its tongue and it combines the spittle that is on its tongue with the water.
+אף הנחש מפני שהיא מקיאה (and even the snake because it vomits) – And such is the Halakha, but the Halakha is not according to Rabbi Eliezer [who adds the mouse].
+
+Mishnah 4
+
+החושב על מי חטאת לשתות ר' אליעזר פוסל – for he invalidates it through intention/thought.
+כשיטה – [that he turns up] the barrel to drink, or to take from it water to drink, but mere intention/thought does not invalidate it.
+במים שאינן מקודשין – that he filled them in order to place in them the ashes, but he did not yet place them.
+רבי אליעזר אומר כשיטה – but here he does not invalidate them with intention, for since they are mixed waters, he was persuaded/reconsidered to change his mind from his intention. Therefore, Rabbi Eliezer does not invalidate until he turns it up [to drink from it].
+רבי יהושע אומר כשישתה – because of the liquid that is in his mouth when he returns and combines/mixes with the water, and he invalidates them.
+ואם גרגר (if he poured it down his throat – as opposed to setting his lips to the vessel) – it is the language of a gullet/throat. That is to say, that he didn’t drink it in the manner of those who drink but rather, poured the water in his throat.
+כשר – for there is no liquid from his mouth in the barrel. And the Halakha is according to Rabbi Yehoshua in both of them.
+
+Mishnah 5
+
+שלא יעשם תקלה לאחרים – that they reach the plaster/mud and they will be defiled in the waters of purification that are in it.
+ר' יהודה אומר בטלו – in the plaster/mud. But further, he does not defile after they have been trampled/stamped [in the mud].
+מעת לעת – if it was slaughtered within twenty-four hours of its drinking. But it delayed more than this, they became consumed in its intestines.
+רבי יהודה אומר באלו במעיה – and even if he slaughtered it within twenty-four hours, its flesh is pure. But the Halakah is not according to Rabbi Yehuda in both of these.
+
+Mishnah 6
+
+מי חטאת – we are speaking of mixed purification waters. But waters that are not mixed are permitted, as it is taught in the concluding clause [of the Mishnah].
+ואפר חטאת – even the ash itself without water.
+לא יעבירם בנהר ובספינה – that a decree was made because of an incident of one person who was taking the waters of purification and the ashes of purification in a boat on the Jordan [River] and it was found that an olive’s bulk of a corpse was inserted in the bottom of the boat.
+ולא ישיטם על פני המים (he should not float them on the water) – for it is similar to a boat, and similarly, he should not stand on this side of the river and cast them to the other side, and also that this is similar a bit to a boat.
+אבל עובר הוא – on his feet.
+במים – with the waters of purification that are in his hand.
+עובר הוא הטהור לחטאת – whether in a boat, whether he floats over the water a vessel which is pure/clean to place in it the waters of purification when they are empty, or that he has water in it water that had not yet been mixed with the ashes of the [Red] Heifer. For they did not decree other than on the mixed waters and on the ashes alone, not on the man or the pure vessels (and the waters that are not mixed).
+
+Mishnah 7
+
+אפר כשר – the ashes of a [Red] Heifer that are suitable/appropriate for sprinkling.
+שנתערב באפר מקלה (that were mixed with wood-ashes) the ashes of a portable stove on feet with caves for two pots.
+הולכים אחר הרוב לטמא – if the majority are the ashes of the [Red] Heifer, it defiles, [but] if the majority is the ashes of a portable stove on feet with caves for two pots, it does not defile.
+ואין מקדשין בו- even if the majority are the ashes of lustration/expiation, but they don’t mix with it, since it was combined with the ashes of a portable stove on feet with caves for two pots and even a little bit.
+ר' אליעזר אומר מקדשין בכולן – for Rabbi Eliezer holds that we don’t require a measurement for sprinkling, and it is impossible that there isn’t a little bit from the ashes of lustration/expiation. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 8
+
+מי חטאת שנפסלו – as for example, that their appearance changed not on account of themselves, and in a similar manner , from the things that invalidate the waters of purification/expiation.
+מטמאין את – the person (see also Tractate Kelim, Chapter 1, Mishnayot 1-2).
+הטהור לתרומה – whether he touched them with his hands or whether he touched them with his body, they are considered like suitable/appropriate like waters of expiation/purification, and this defilement is from the Rabbis, for from the Torah, since they were made unfit/invalid, their greater defilement spread all over/blossomed, and because of this, it (i.e., the Mishnah text) teaches that “it renders unclean the person who is clean for heave-offering,” which implies especially for heave-offering but not for non-holy offerings.
+ואת הטהור לחטאת לא בידיו – that is to say, it does not defile the pure person for a sin/purification offering whether he touched them with his hands or whether he touched them with his body, for the they are considered appropriate/suitable like the waters of purification/expiation, and these that one carries the waters of expiation that have in them [enough] in order for sprinkling or he touches them, he is impure for all things, but for a sin-offering/expiation, however, he is pure.
+נטמאו מטמאין את הטהור לתורמה – like the waters of suitable/acceptable sin-offerings/expiation offerings, but a person who is clean for the purification offering, it defiles him if he touched it with his hands, for since they were defiled, they are not worse than the rest of the impure foods and liquids that defile the hands, for we hold that the purification of the waters of purification/sin-offering, when his hands were defiled/made unclean, his body was made unclean.
+
+Mishnah 9
+
+אפר כשר שנתנו על גבי מים שאינם ראוים לקדש – their law is like the law of the waters of purification/sin-offering that were invalidated.
+מטמאין את הטהור לתרומה בידיו ובגופו – like the law of all the rest of the suitable/appropriate waters of expiation/sin-offering, but they do not defile the clean person for a sin-offering, for the waters of expiation/sin-offering do not defile the person who carries them, and the person who touches them, other than the rest of the defilements, not for the purification of the waters of expiation/sin-offering.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+כל הראוי לטמא מדרס (all that is appropriate to be made ritually impure by treading – by someone with gonorrhea, a woman in flux, a woman after childbirth and a menstruating woman) – as for example, designated vessels for lying, sitting and riding.
+מדף לחטאת (indirect contact for conferring ritual impurity – based upon Rabbinic decree – for objects above a man with gonorrhea for the purification rite) – if the pure person with the waters for purification/sin-offering shook them [so as to move it from its place]. Even they are pure for heave-offering [for a Kohen], those who shake them are defiled as if they are defiled through treading, and it is a mere stringency as we state [in Tractate Hagigah 18b -Mishnah Hagigah 2:7]: "בגדי אוכלי תרומה מדרס לקודש"/”The clothing of those who eat heave offering is in the status of Midras/treading uncleanness for those who eat Holy Things {i.e., officiating priests). We call it מדף/indirect contact by shaking, because it is a mere stringency of the Rabbis. It is he language of (Leviticus 26:36): “The sound of a driven leaf [shall put them to flight].”
+ואדם כיוצא בהן – if a person who is clean/pure for a purification/sin-offering shook a person who is pure for heave-offering, the purification/sin-offering is defiled and those who are pure for heave-offering are considered as men who have gonorrhea/a flux regarding the sin-offering.
+וכל הראוי ליטמא טמא מת - as for example, vessels that are not trodden subject to Levitical uncleanness through the immediate contact of someone with gonorrhea by treading or leaning against.
+ר' אליעזר אומר אינו מדף – if he shook them it was not defiled for the purification/sin-offering.
+ר' יהושע אומר מדף – if he shook them, even those that are pure are defiled for the purification/sin-offering. But the Rabbis dispute and divide it between those that are impure and those that are pure. There are three disputes in this matter, and the Halakha is according to the Sages (i.e., that which is [actually] unclean [because of the corpse] is [regarded as unclean with indirect contact/Maddaf uncleanness, and that which is [actually] clean is not [regarded as] unclean with Maddaf/indirect contact uncleanness).
+
+Mishnah 2
+
+שנגע במדף טמא – The upper part of a person with gonorrhea is called a מדף /Maddaf for if there were on top of a person with gonorrhea tent-covers one on top of another, all of them are impure through indirect contact for conferring ritual impurity, even the uppermost one that the person with gonorrhea did not have contact with. Just as [the case of] ten mattresses/beds one on top of the other and a person with gonorrhea lay down on the uppermost one, all of them are ritually impure according to the Torah because of lying, and even though he didn’t come in contact/touch the lowest ones, so also the upper tent-covers that are upon the person with gonorrhea, all of them are impure according to the Rabbis because of indirect contact/מדף and מeven though he did not come in contact with them. But there is a distinction between lying to indirect contact by shaking/מדף, that the person [who defiles] by lying becomes a primary source of ritual uncleanness/אב הטומאה to defile people and vessels, but the מדף/indirect contact through shaking is not other than a secondary source of impurity/ולד הטומאה to defile food and liquids but because of the stringency of the purification/sin-offering, people and vessels that came in contact in an indirect manner through shaking/מדף are impure for a purification/sin-offering (see also Tractate Eduyot, Chapter 6, Mishnah 2 and Tractate Zavim, Chapter 4, Mishnah 6).
+לגין של חטאת (a flagon/bottle – smaller than a pitcher and larger than a cup of purification water) – it is a vessel that only requires rinsing to be restored to Levitical cleanness, and he wants to put in it the purification water.
+שנגע במדף, טמא – and it requires ritual immersion.
+שנגע באוכלין ומשקין – and even if they are ritually pure for heave-offering [for Kohanim] and for Holy Things.
+בידו טמא – according to the law of impure food and liquids which defile the hands, that someone who is ritually pure for heave-offering and for Holy Things is invalid for purification/sin-offering, and further, there is an additional stringency regarding the purification/sin-offering that its body was defiled. And therefore, when it touched his hand with food and liquids it is impure.
+ר' יהושע מטמא – for he decreed that shaking an object so as to move it from place to place is because of contact/touching. But the Halakha is not according to Rabbi Yehoshua.
+
+Mishnah 3
+
+קלל של חטאת (the vessel containing the ashes for lustration) – an earthenware vessel that has in the ashes of the [Red] Heifer. The Aramaic translation [of קלל] is from (Genesis 24:15): "וכדה על שכמה"/ “[Rebekah came out] with her jar on her shoulder,” the vessel/jar on her shoulder.
+שנגע בשרץ טהור – for an earthenware vessel does not become defiled from what is on top of it.
+שנתנו כל גביו -that he placed the pitcher/jar on top of the insect.
+וחכמים מטמאין – because it was placed in an impure place, and the Torah stated (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow] and deposit them outside the camp in a pure place,” but Rabbi Eliezer holds that since the vessel and the ashes that are within it are ritually pure, it well that we call it, “a pure place.” But the Halakha is not according to Rabbi Eliezer.
+ר' יוסי מטהר – through placing it (i.e., the vessel containing ashes for lustration) on top of food and liquids and Holy Scrolls, since it’s place is ritually pure from a primary source of ritual uncleanness.
+וחכמים מטמאים – for we require that it be ritually pure from all defilement, and [regarding] Holy Scrolls, the Rabbis decreed that they defile the hands. And the Halakha is according to the Sages.
+
+Mishnah 4
+
+שנגע בתנור – and even if it is ritually pure for Holy Things, if the person who was clean for the purification rite touched the oven.
+טמא – and he requires ritual immersion for the purification/sin-offering, for the person who is clean for Holy Things invalidates the purification offering, and especially that he touched it with his hand, that his hands became defiled and his body became defiled. But by his foot, he is ritually pure, that his hand is served above, but his foot is not served above, similar to food and drink above (in the previous Mishnah).
+והלגין בתוכו – a vessel that he put into it the waters of purification which is placed within his hand.
+וכן האסל (and similarly a yoke/pole carried on one or two shoulders) – a balancing pole/staff that they place wo pitchers on its two heads.
+ובו שתי קללות – two vessels that the ashes are placed in them, for one pitcher is tied to the head of the balancing pole/staff, and the other pitcher is tied on its second head, but now the person and the yoke/pole are on top of the oven, and the bottle/flagon and the pitcher that the water and the ashes are in them are outside of the oven.
+ר' עקיבא מטהר – that the vessel that contains the ashes does not stand on top of the oven, as it is in a pure place.
+וחכמים מטמאין – since he person who carries I is standing on top of the oven, we consider the vessel as if it stands on top of the oven and it is placed in a ritually impure place. But the Halakha is not according to Rabbi Akiva (see also Talmud Shabbat 97b)
+
+Mishnah 5
+
+היה עומד חוץ לתנור – that the oven forms a partition between himself to the wall, and the window of the wall and in is the flagon of the waters of lustration.
+והעבירו על פי התנור – for all of their ovens their mouths are upward.
+ר' עקיבא מטמא – for he holds that something that is snatched in the air is like it was placed there, and at the time that it passed it over the mouth of the oven, it is as it he placed it inside it and it became defiled.
+וחכמים מטהרין – for they hold that we don’t say that something that is snatched in the air is not like it was placed there. And the Halakha is according to the Sages.
+ובידו כלי ריקם – that is not as it is and he placed it in a pure place but the ashes of the [Red] Heifer and the mixed water next to the ashes.
+
+Mishnah 6
+
+של חטאת טמא – that the Holy Things and the heave-offering are ritually impure next to the [waters] of purification.
+שניהם בשתי ידיו – that the person who carries the purification waters in his one hand and that of Holy Things or of heave-offering in his other hand.
+שניהן טמאים – of the purification waters because it touched that of heave-offering in his hand and when his hands were defiled, his body was defiled and it defiles the waters of lustration, and that of heave offering is impure because he carries the waters of lustration.
+בשני ניירות – but even though the person is impure because he carries the waters of lustration, nevertheless the heave-offering is pure for the paper interposes and doesn’t touch the heave-offering that is in his hand.
+של חטאת בנייר ושל תרומה בידו שניהן טמאין – for when it touched his hand, that of heave-offering was defiled for the purification offering. But the paper that is of the purification/sin-offering does not interpose, for we don’t count first-degree and second-degree [ritual impurity] for purification, and the purification offering was defiled, and a person is impure because he is carrying the waters of lustration and he defiled that of the heave-offering when he touched it with his hand. But heave-offering that is [surrounded by] a piece of paper, the paper interposes for it and even though it touched that of the purification offering in his hand, both of them are pure, for even though he is impure because he carries the waters of purification, nevertheless, the waters of purification do not return and become defiled through a defilement that comes to a person on account of themselves.
+ר' יהושע אומר של חטאת טמא – Rabbi Yehoshua according to his reasoning who stated in the Tosefta (Tractate Parah, Chapter 10, Halakha 8) that someone who is pure for the purification waters that moved the key which is pure for heave-offering, lest he forget and move the unclean thing. But here also, even with two pieces of paper it is impure, for when he is carrying the heave-offering, even though he doesn’t touch it, it is a מדף/indirect contact for the purification waters. But the Halakha is not according to Rabbi Yehoshua.
+היו נתונין על גבי הארץ ונגע בהם – that he placed one hand on that of the purification waters and the other hand on that of Holy Things or of heave offering.
+של חטאת טמא – that the person became defiled through the bottle/flagon of heave-offering and he defiled that of the purification offering.
+ושל קודש ושל תרומה טהורים – for a person is pure for Holy Things and for heave-offering, for he did not touch the waters of lustration other than the bottle/flagon.
+הסיטן, ר' יהושע מטמא – for according to his reasoning that he said that a person who is pure for the purification offering who moved the key which is pure for heave-offering is impure. But the Halakha is not according to him.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+צלוחית – [a flask with a wide belly and a narrow neck] of water of purification.
+ובא ומצאה מכוסה פסולה – that I say that a person entered to there and covered it, most people are not ritually pure for the purification offering.
+אם יכולה חולדה לשתות ממנה פסולה – but if it (i.e., the weasel) is not able to drink we do not invalidate it for the reason that perhaps an unclean/impure man entered and uncovered it, for it is not the manner of people to uncover but rather to cover because of the insects, but insects/moving creature, it is their manner to uncover/reveal but it is not their manner to cover. But specifically, something covered and he found it uncovered, we are concerned for a weasel, but something that is uncovered and he found it uncovered like he left it, we are not concerned, even though they were suspect to supply revealed/uncovered water, for danger is more stringent than a prohibition.
+או נחש לדברי רבן גמליאל – who said above (in Tractate Parah, Chapter 9, Mishnah 3) that even the snake invalidates it because it vomits.
+החטאת – the ashes of the purification rite or the mixed waters [with ashes] that were in the tent of a corpse within a vessel that has upon it a tight-fitting lid.
+אינן נצולין – and are defiled. From what is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow] and deposit them outside the camp in a pure place,” but this is not a pure/clean place. But vessels that stand to place in them the waters of purification or the ashes of purification/sin-offering, and similarly the hyssop that is prepared to sprinkle on it, are protected by a tight-fitting lid.
+
+Mishnah 2
+
+כל הספק טהור לתרומה – any matter of doubt that if it that same doubt appeared in the heave-offering, the heave offering is pure, if it appeared in a similar manner in the purification offering, it is pure (see also Tractate Taharot, Chapter 4, Mishnah 2).
+וכל התלוי לתרומה – and an doubt that if it appeared in heave-offering where we suspend it we don’t eat neither do we burn it, if it appeared in a similar manner in the purification offering, the ashes should poured out or the mixed mater. And in the Tractate Taharot, in the Chapter “He Who Threw Something Unclean”/הזורק תרומה (Chapter Four), we taught to them regarding a doubt of something pure and on a doubt that is upon his hands, we suspend it regarding heave-offering (see Tractate Taharot, Chapter 4, Mishnah 5).
+ואם עשו על גביו טהרות (and if they prepared clean things on account of it) – if e sprinkled with these ashes that were defined in doubt that was suspended for heave-offering, and made clean things on account of it through that sprinkling, they suspend those pure things, and they don’t eat nor burn them.
+הרפפות (cases of Levitical uncleanness arising from vibrations caused by unclean persons) – like a kind of net-work/mat of wood.
+טהורת לקודש לתרומה ולחטאת – because they are not vessels and they are not suitable/appropriate for treading [by someone with a flux or a woman after childbirth].
+והרעדות (indirect contact through vibrations) – pieces of wood/boards that are not attached well to each other, and when a person leans upon them, they vibrate/tremble and shaking.
+טמאות לחטאת – sometimes when a person sis upon them and they are appropriate to become defiled though sitting. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 3
+
+אם יש בה כביצה – for a person who eats less than an egg’s bulk does not defile.
+בין הרה בין טמאה המים טמאים – for the purification of impure heave-offering next to the purification offering.
+והאוכלה חייב מיתה – that was defiled in the waters of lustration at the time of his consuming it, and the heave-offering in the defilement of the body is [punishable] by death.
+ר' יוסי אומר בטהורה המים טהורים – for Rabbi Yossi holds that the person who is pure for heave-offering does not defile the waters of lustration/purification water. But the Halakha is not according to Rabbi Yossi.
+שהכניס ראשו ורובו בתוך מי חטאת – the Rabbis decreed on all who come with their head and the majority of their body in drawn water, as is explained in the first chapter of Tractate Shabbat (see Mishnah 4), and it is one of the eighteen matters that they decreed on that day (i.e., the day when Rabban Gamaliel was removed as the President of the Academy – see Tractate Berakhot 28a) and these are the drawn waters of the waters of purification, therefore, when he placed his head and the majority of his body in them, he was defiled, and from when he was defiled, and he is not pure for the waters of purification, the waters of purification return and -defile him and he becomes first degree of ritual defilement, for the waters of purification defile the pure person to them, but he who is not ritual pure to them, they defile him.
+
+Mishnah 4
+
+כל הטעון ביאת מים מדברי תורה – as for example, a person who comes in contact with all primary sources of ritual uncleanness (see the first chapter of Tractate Kelim)
+מטמא את הקודש ואת התרומה – because it is first-degree of ritual uncleanness, it makes it second-degree of ritual uncleanness and with tithes, and third-degree of ritual uncleanness with heave-offerings and fourth degree of ritual uncleanness with Holy Things.
+לאחר ביאתו – that he ritually immersed and did not have a sunset pass, he has the law of second degree of ritual uncleanness, and makes heave-offering third-degree of ritual uncleanness and Holy Things fourth-degree of ritual uncleanness.
+וחכמים אומרים פוסל בקודש – in the same way that a person who immersed himself that day invalidates heave-offering, so he invalidates Holy Things, but he does not defile Holy Things, for since he immersed his defilement is weakened, and he is made equivalent to something invalid, [but] he is not made equivalent to being impure.
+ואם בא אל המקדש – all who are required to ritually immerse from the [Written] Torah, who comes to the Sanctuary, that is to the Israelite Courtyard, even after he had immersed prior to his sunset, is liable [for extirpation]. And even to the Women’s Courtyard, a person who immersed himself that day is forbidden to enter, but he is not liable [for extirpation] other than in the Israelite courtyard.
+
+Mishnah 5
+
+כל הטעון ביאת מים מדברי סופרים – as for example, that he ate impure foods and drank impure liquids, and the hands and vessels that were defiled by liquids and similar things (see also Tractate Zavim, Chapter 5, Mishnah 12).
+וחכמים אוסרים במעשר – and the Halakha is according to the Sages.
+לאחר ביאתו – after he ritually immersed, immediately he is permitted to all of them and does not need [the arrival] of sunset.
+ואם בא אל המקדש פטור – for the Torah did not forbid his coming into the Sanctuary other than on someone who was defiled by a primary source of ritual uncleanness according to the [Written] Torah, as it is written (Leviticus 5:2-3): “[Or when a person touches any impure thing – be it the carcass of impure beast] or the carcass of impure cattle or the carcass of an impure creeping thing [- and the fact has escaped him, and then being impure, he realizes his guilt;] Or when he touches human impurity [-any such impure whereby one becomes impure – and, though he has known it, the fact has escaped him, but later he realizes his guilt].”
+
+Mishnah 6
+
+מטמא את מי חטאת – and even after he ritually immersed, [but] if he didn’t ritually immerse for the purpose of the purification rite it is as if he did not ritually immerse, as is taught in the [second] chapter [of Tractate Hagigah folio 18b/Chapter 2, Mishnah 6]: "אין דורשין"/They do not expound [upon the laws of prohibited relationships]: “[If] he immersed for eating food in the status of Holy Things and is thereby confirmed as suitable for eating food in the status of Holy Things, he is prohibited from engaging in the preparation of purification water.” But once he ritually immersed for the sake of the purification water, even a person who ritually immersed himself that day, according to the Torah, who is invalid for heave-offering and for Holy Things, is fit/appropriate for the purification water, for a person who ritually immersed himself that day/טבול יום is fit for the [ritual of the Red] Heifer.
+ומזה מי חטאת במגע ובמשא (the one who sprinkles the purification water in contact and carrying) – and in this, everyone does not disagree. But regarding hyssop that is pronounced fit to receive ritual defilement, and because the person who eats them he requires being made fit that [purification] water can come upon him, and similarly, with water that is not mixed [with ashes] and stands for Holy Things, and an empty vessel that is clean and stands in order to place in it the purification ashes, but in this, Rabbi Meir (i.e., contact and carrying) and the Sages (i.e., in contact, but not in carrying) dispute (i.e., if he carried them but did come in contact with them, they are not defiled). And the Halakha is according to the Sages.
+
+Mishnah 7
+
+כל אזוב שיש לו שם לווי (all hyssop that has an epithet/surname) – that it is customary to accompany with it another name, such as those that are explained further on (see also Tractate Negaim, Chapter 14, Mishnah 6).
+אזוב זה – that is to say, undefined hyssop that a person who sees it says, “this is hyssop” undefined (i.e., without a modifier).
+ושל תרומה טמאה – that the hyssop of the garden is liable for heave-offering when they harvested/picked it for eating. But surely it comes to tell us that even though it is less than an egg’s bulk that doesn’t defile the waters of purification, nevertheless, its sprinkling is invalid, since the hyssop itself is unclean.
+ושל טהורה לא יזה – because he causes loss to the heave-offering.
+תמרות (berries) – like a kind of berries that are on the heads of the hyssop.
+אין חייבין על היונקות (they are not liable for young shoots) – that are impure that were sprinkled upon with young shoots and this sprinkling came into the Sanctuary, he is not liable.
+רבי אליעזר אומר וכו' – But the Halakha is not according to Rabbi Eliezer.
+גבעולים שלא גמלו (calyx or capsule of plants/stalks [of hyssop] before the buds have ripened) – all the while that the flower is placed within its pouch/pocket before it opens up.
+
+Mishnah 8
+
+מנגבו – in order that the fit/suitable water does not combine/mix with invalid water.
+אע"פ שנגבו פסול – and even though it was not defiled, from when it became susceptible to receive ritual defilement.
+לקטו לחטאת – to sprinkle upon it the waters of purification.
+כמלקט לעצים – and he dries it, and it is fit/suitable. And such is the Halakha (according to Rabbis Yossi and Shimon).
+
+Mishnah 9
+
+שלשה קלחים ובהן שלשה גבעולים (three stalks and on them are three buds) – one bud on each stalk (see Rashi’s commentary on Talmud Sukkah 13a). But we require three stalks, we derive [by analogy/Gezerah Shavah] "לקיחה לקיחה"/taking, taking from the bunch of hyssop (see Exodus 12:22: "ולקחתם אגדת אזוב וטבלתם בדם אשר-בסף"/Take a bunch of hyssop, dip it in the blood that is in the basin) from the Egyptian Passover/פסח מצרים, just as there [it requires] three, and in this it is called an אגודה/bunch, even here, it is called a bunch/אגודה, even here it is three (and see Numbers 19:18: “A person who is pure shall take hyssop, dip it in the water, and sprinkle on the tent and on all the vessels and people who were there, or on him who touched the bones or the person who was killed or died naturally or the grave.” – and just as it is a Mitzvah to take them as a bunch for the Exodus from Egypt, so here as well).
+מפסגו ואוגדו (he severs the stalks of hyssop and ties them) – he separates it and divides it so that there will the three stalks that are separated one from the other.
+ר' יוסי אומר מצות אזוב שלשה – Rabbi Yossi is more stringent that the first Tanna/teacher [of the Mishnah] (see Talmud Sukkah 13a), for according to Rabbi Yossi, at the beginning, two stalks [and two buds] are invalid, but according to the first Tanna/teacher two are fit/appropriate, and it is not invalid until there would be at the outset that its remnants are one. But when the first Tanna/teacher says that the Precept of the hyssop is three stalks, it is for the mere commandment, and it is not to be indispensable. And the Halakha is according to Rabbi Yossi.
+וגרדומיו כל שהוא (but its stump is any size at all) – the stumps of the buds is any size at all. But its remnants and stumps are two words, for its remnants are the remnants of the three stalks, which are two stalks, and its stumps is the bud itself, that I comb and is broken and there remains from it just a little bit.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+האזוב הקצר מספקו – he lengthens it in order to make It sufficient: 
+And with a reed used as a spindle. It is the spindle/distaff that the women spin on it.
+וטובל ומעלה – and even though it is written (Numbers 19:18): “A person who is pure shall take hyssop, dip it in the water,” and he takes the spindle that the hyssop was placed on its head, it is well that we call it, “[A person who is pure] shall take hyssop,” that taking by means of another thing which is called “taking.”
+ואוחז באזוב ומזה – that with sprinkling we require that he holds the hyssop in his hand.
+ר' יהודה ור' שמעון אומרים כו' – But the Halakha is not according to Rabbi Yehuda and Rabbi Shimon.
+
+Mishnah 2
+
+ספק מן הכוש ספק מן החוט כו' – for we require definitive sprinkling from the hyssop, because they say: “let the impurity stand on the basis of its presumptive condition.”
+מחברו מיצה עליו (from its neighbor it dripped/emptied upon it) – perhaps the waters of purification dripped/emptied of one vessel and went on to the other.
+הזאתו פסולה – for if from its neighbor it dripped/emptied upon it, this is not sprinkling from the hyssop.
+טובל ומעלה כדרכו – but we don’t say that from out of that its mouth was pressed to go out perhaps the waters would return into the vessel and would not remain in the hyssop according to the measure.
+ר' יהודה אומר הזייה ראשונה – we are not concerned/suspect regarding the first sprinkling, but the second sprinkling, because it (i.e., the water) was pressed to come out and also he sprinkled from them, they were all the more lessened and we are concerned with the second sprinkling lest there did not remain in the hyssop according to the measure. But the Halakha is not according to Rabbi Yehuda.
+לא יספג ([that the hyssop] does not absorb [moisture on the side of the flask as it is pulled out]) – that he will not wipe off/cleanse from the sides of the vessel or from its rim, as it is written (Numbers 19:18):”[A person who is pure shall take hyssop] dip it in the water,” but not absorb.
+הזאתו פסולה – for we require the intention of sprinkling and indeed his intention was not performed.
+ואפילו הן מאה – that we don’t require sprinkling on its own for each and every person or for each and every vessel.
+
+Mishnah 3
+
+על דבר המקבל טומאה – people and vessels.
+על דבר שאינו מקבל טומאה – animals and vessels of stone.
+אם יש באזוב לא ישנה – if there remains in the hyssop in order to do sprinkling, he does not need to return and to ritually immerse [the hyssop in the water] a second time, but rather he sprinkles from that which remains in the hyssop on the impure thing and the sprinkling counted for him. As is it is written (Numbers 19:19): “The pure person shall sprinkle it upon the impure person,” until he intends to sprinkle on the impure person, therefore, when he intends at the time of ritual immersion of the hyssop to sprinkle on the impure person, he should not repeat [the dipping of the hyssop in the water,” but rather he should sprinkle from what remains in the hyssop. But if he dipped the hyssop in order to sprinkle upon a thing that is not susceptible to receive ritual defilement, since that the beginning of his immersion is invalid, so his sprinkling is invalid and he should not sprinkle with what remains on the hyssop until he repeats [the dipping of the hyssop in the water.
+המים המנטפין (the water that drips off) – from the hyssop that he had ritually immersed it for the sake of something that does not receive ritual impurity, if he immersed those drops of hyssop and sprinkled from them, they are appropriate/suitable.
+לפיכך הן מטמאין -because their precepts were not done, for the first immersion was invalid, and behold, these drops are like the rest of the waters of purification that are kosher that they defile.
+
+Mishnah 4
+
+המזה מחלון של רבים – that stands in the window in the public domain and sprinkles there on the impure that pass by, and he sprinkled on an impure person thinking that the waters that are in his hands are pure for sprinkling.
+ונמצאו פסולים – if he entered with this sprinkling to the Sanctuary, the impure person is example from a sacrifice [on his entering into the Sanctuary while impure], for this is a doubtful/uncertainty with regard to ritual impurity in the public domain (i.e., by Torah law, if uncertainty arises concerning the ritual purity of a person or an object, and that person or object is in a public domain, they are ritually pure. If the situation arises in a private domain, they are considered ritually impure) and his doubtful purity is deemed to be pure. And Maimonides explained the reason, that this impure person is under compulsion/unavoidably prevented, for he did not have in mind to check if the waters were fit/suitable for sprinkling or not, since he was standing in the public domain and sprinkling on many people. But if he stands in the window of a single individual and sprinkles, the impure person would have to check on the waters if they are fit/suitable, or not, and since he did not check, it is an inadvertent error but not something unavoidably preventable, and if he entered into the Sanctuary with this sprinkling, he is liable for a sacrifice, for this is like a doubtful impurity in the private domain where this doubt is impure.
+שאין כהן גדול חייב על ביאת המקדש – as it is written (Numbers 19:20): “[If anyone who has become impure fails to purify himself, [that person shall be cut off from the congregation, [for he has defiled the LORD’s sanctuary],” the waters of purification are equivalent to the congregation, that is to individuals, excluding the High Priest, whose sin is not equivalent to that of individuals.
+מחליקין היו (they would slip [on water]) – meaning to say, that there were so much waters of purification there until people would slip upon them, and even so they would trample on them, because they would not defile, since their Mitzvah was done.
+
+Mishnah 5
+
+בכנפו – in the corner of his garment. Because the ax that required sprinkling is a primary form of ritual defilement , and when he holds its corner the corner [of the garment] becomes first-degree of ritual impurity, but the person who holds is not impure, for a person and vessels do not receive defilement other than from a primary source of ritual impurity, and even though there is on the ax water sufficient for sprinkling, the person who holds it is not ritually impure because of carrying the waters of lustration, since the Mitzvah had already been fulfilled.
+כדי שיטבול ראשי גבעולין ויזה (in order that he may dip the tips of the buds and sprinkle) - outside from what the hyssop absorbs.
+כאילו הן על האזוב של נחושת – which does not absorb [water]. For we see the waters that are absorbed in the hyssop as if they are discernable/in natural form to complete the measure of sprinkling so that those who carry them are impure. And that which is written (Numbers 19:21): “he who sprinkled the waters of lustration”/"ומזה מי הנדה" [shall wash his clothes and whoever touches the water of lustration shall be impure until evening],” for they (i.e., the Rabbis) expound from this to the person who carries according to the measure of sprinkling, that is as if there were discernable/in natural form that they had the measure of sprinkling. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+המזה אזוב טמא – as for example, the hyssop of a garden that was picked/harvested for eating.
+אם יש בו כביצה – which is the measure of food, whether to susceptible to receive ritual defilement or whether to defile others.
+והזאתו פסולה – as it is written (Numbers 19:19): “The pure person shall sprinkle it,” that the person who will be sprinkling is pure and the hyssop is pure.
+אפילו הן מאה – all of them are ritually impure for purification/sin-offering, for we don’t count first-degree and second-degree for purification but rather all of them are first-degree.
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+שנטמאו אחוריו (that the outer side of which was made unclean) – with impure liquids. That for the rest of the pure things its inside was not defiled, but for purification/sin-offering, it is not the case.
+הזוג והענבל (the bell/body of the bell and the clapper) – for if he sprinkled upon one of them, its fellow is pure. And a זוג – is the bell, and the ענבל is the hammer that is inside that strikes the bell that through it strikes/knocks/tingles.
+כוש של רובן (a reed used as a spindle of coarse weft/material) – a spindle/distaff that they weave meshes; it is the bulrushes/reed-grass that they make matting.
+לא על כוש ולא על הפיקה (not on the reed used as a spindle and not on whorl/ring) – meaning to say, he should not sprinkle on this one alone, nor on that one alone, for there is no attachment/connection. But he must sprinkle upon both of them.
+פיקה – what they place at the end of the reed used as a spindle to make it heavy is called a פיקה/whorl/ring. It is called PURSLAV in the foreign language.
+ואם הזה – on one of them alone (and not upon both the reed and the whorl/ring), it is considered sprinkled. And Maimonides explained, not on the reed used as a spindle and not on the whorl/ring, but rather on a copper reed that they would regularly put at the tip of the reed/spindle that is called a צנורא/hook or pivot. And upon it they would sprinkle because it is the essence of the vessel, and the sprinkle would rise up to the reed and the whorl.
+של פשתן חיבור – that the spindle that they spin on it flax, it is manner is that the whorl is attached to the reed/spindle.
+עור של עריסה (leather sheet in the cradle/cot – which is attached to knobs) – leather that they place in the cradle of a baby, and it is the practice that it is attached in the cot/cradle.
+המלבן (the frame/base)- like a kind of bowls of hollowed out wood that they bring into it the legs of the bed so that it would not decay from the moisture of the ground. And something similar to it is found in Tractate Bava Batra in the chapter המוכר את הבית (chapter 4, folio 69a), the sockets for the legs of a bedstead.
+אינו חיבור לא לטומאה – that if this one was defiled, the other was not defiled.
+ולא לטהרה – that if he sprinkled on this one, he did not sprinkle on that one.
+הקדוחות חיבור (vessels that have drilled/bored handles are considered attached/connected) – as for example the handles of knives that the iron enters into the sleeve of the handle of wood or of stone is attached to it, it is a connection, if one of them is defiled, its fellow is defiled, and similarly, if one sprinkled on one of them, the he sprinkled on its fellow. קדוחות is the language of borer.
+אף החרוקות (even those that are wedged in/squeezed into holes)- It is the language of (Lamentations 2:16): "[All your enemies leer at you; They hiss] and gnash their teeth, [And cry: ‘We’ve ruined her! Ah, this is the day we hoped for; We have lived to see it!].” Meaning to say, even the handles which are sharp/pointed at their tips and they bring in their sharpness in the hole that they make at the tip of the vessel, such as the handle of a spear, even those are a connection. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 9
+
+הסלים שבקנתל (the baskets in the pannier on the side of the pack-saddle) – baskets where it was their practice to carry in them produce or manure upon the donkey and they are attached to each other.
+מטה של טרבל (threshing sledge – of a couch - consisting of a wooden platform studded underneath with sharp pieces of flint or with iron teeth) – like a species of wood of bronze with which they thresh the grain.
+קרן של כליבה (the movable supports of the bier – or the ring for keeping the corpse in position) – the bier of the corpse that they make it like a kind of beam of bronze/copper and they tie to it the bier of the corpse so that it doesn’t fall. And they call the bier of the corpses a כליבה, which is made like coop/shed of fowl.
+וקרנים של יוצאי דרכים (horns of those who travel) – the horns of cattle and wild beasts that they carry with them travelers to fill them with water to drink.
+ושלשלת המפתחות – chain that suspend upon it keys.
+ושלל של כובסים (washers’ materials loosely stitched together -see also Tractate Uktzin, Chapter 2, Mishnah 6) – it is the practice of washers to make chain-stitches of clothing one with another, the small with the large in order that it not become lost.
+והבגד שהוא תפור בכלאים – two pieces of woolen clothing that were sewn with threads of flax that ultimately would be separated because of the prohibition of [use of] mixed seeds/threads. And similarly, the washers’ material loosely stitched together that ultimately would be separated, and even so, it is a connection for defilement.
+
+Mishnah 10
+
+המיחם (vessel for heating water) – a kettle of copper/brass that they heat in it the water.
+חוץ מטומטום ואנדרוגינוס – because they are doubtfully female, and a woman is not fit/suitable to sprinkle, as it is written (Numbers 19:18): “A person who is pure [shall take hyssop], dip it in water, [and sprinkle on the tent and on all the vessels and people who were there]; a man, but not a woman, טהור/someone pure, to include the minor. And sprinkling is derived from ritual immersion that is compared to each other.
+האשה מסעדתו (and a woman assists him – i.e., the child, who sprinkles) – assists him, as it is explained in the last clause of this Mishnah - that "אוחזת לו במים"/that she holds the water for him.
+ואם אחזה בידו אפילו בשעת הזאה פסול – it is needless to say “at the time of ritual immersion”, for it is written, “a man” but not a woman, it is written regarding ritual immersion (see Numbers 19:18), but even at the time of sprinkling, for it is not written in Scripture “at sprinkling,” even so, if she held his hand, it is invalid, for we derive sprinkling from ritual immersion.
+
+Mishnah 11
+
+ביום והזה בלילה פסול – as it is written (Numbers 19:19): “The pure person shall sprinkle it upon the impure person on the third day and on the seventh day, [thus purifying him by the seventh day],” during the day, but not at night. And there is an analogy made between ritual immersion and sprinkling, as it is written (Numbers 19:18): “[A person who is pure shall take hyssop] dip it in the water, and sprinkle [on the tent and on all the vessels and people who were there,]” just as sprinkling is during the day, even ritually immersion of the hyssop is during the day.
+טובל בלילה ומזה ביום – where he delayed his immersion and did not sprinkle on the seventh day, when he does to sprinkle on the eighth or ninth or tenth [days] he is able to advance ritual immersion to sprinkling. But a person who ritually immerses on the seventh according to his precept, he sprinkles first and afterwards ritually immerses, as it is written (Numbers 19:19): “thus purifying by the seventh day,” and afterwards it is written: “He shall then wash his clothes and bathe in water.” (see also Tractate Megillah, Chapter 2, Mishnah 4 – that a person does not ritually immerse in water nor sprinkle other than during the daytime).
+משעלה עמוד השחר כשר – that from then onwards it is day, as it is written (Nehemiah 4:15): “And so we worked on, while half were holding lances, from the break of day until the stars appeared,” and it is written there (Nehemiah 4:16): “[I further said to the people at that time: ‘Let every man with his servant lodge in Jerusalem,] that we may use the night to stand guard and the day to work.’” (see also Tractate Berakhot, Chapter 1, Mishnah 1 for the usage of the phrase "עד שיעלה עמוד השחר"/until the crack of dawn).
\ No newline at end of file
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+Bartenura on Mishnah Parah
+ברטנורא על משנה פרה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Parah
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-sefaria.org
+
+Bartenura on Mishnah Parah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+רבי אליעזר אומר עגלה בת שנתה – a heifer whose neck was broken needs to be one year old and no more/older.
+ופרה – red [heifer].
+ופרה בת שתי שתים – that the language of פרה/heifer implies that it is older than a עלגה/heifer (i.e., calf)
+וחכמים אומרים עלגה ערופה כשרה אפילו בת שתים – and all the more so, when it is one year old, but even if it is two years old, it is a עגלה /calf, and even though that we hold that every place where it states עגל, it is one year old, the Rabbis hold that the heifer whose neck is broken is different, as it is written regarding it (Deuteronomy 21:3): “[The elders of the town nearest to the corpse] shall then take a heifer/עגלת בקר, [which has never been worked, which has never pulled in a yoke],” but it is not written a mere/plain עגלה/heifer.
+שמא תשחיר שלא תפסל (lest a hair turn black and it should [not] otherwise become unfit) – for if two black hairs would grow in it, it would be unfit, as it written (Numbers 19:2): “[Instruct the Israelite people to bring you] a red [cow] without blemish, that its being without blemish/its purity, is in its reddishness and it went away, for a red cow which is three years old or four [years old] and old is fit/proper, but we don’t wait for it, lest a hair turn black and it should [not] otherwise become unfit.
+לא שמעתי אלא שלשית (I heard only “Shelasheet”) – I heard that a red cow is not kosher/fit other than one which is “Shelasheet” (i.e., in its third year).
+כך שמעתי סתם (such I heard plain) – and I have nothing to explain.
+שלישית – implies, third to the others in sequence, that two other cows were born before her and this is the third to them.
+שלשית- implies that she is three years old.
+רביעי לאחרים – when there are four vineyards, it belongs to say about the last that it is the fourth to the others, but [the term] רבעי/that which is in the fourth year implies a vineyard that is four years old.
+האוכל בבית המנוגע פרס – he who tarries in a leprous house in order to eat a piece of bread, defiles that clothing that is upon him. [The word] פרס is half of a loaf, from three loaves to a KAB.
+אמרו לו אמור משמונה עשר לסאה – meaning to say, you should have said from eighteen to a Seah, that the Seah is six KABIM, and three loaves to a KAB are eighteen to a Seah.
+כך שמעתי – from my Rabbis/teachers, and it is not in my hands to explain why they didn’t say from eighteen to a Seah.
+אני אפרש – what the practical difference is between this and that [and why they didn’t say eighteen to a Seah].
+משלש לקב אין בו חלה – for five fourths flour and more, are liable for separating Hallah, and a person who kneads only one KAB separates Hallah from it. Therefore, when you say, from three loaves to a KAB, it implies that Hallah had not been separated from them, but when you say “from eighteen to a Seah,” it is found that each loaf is less that what we reduced for Hallah and a person who kneads a Seah must separate Hallah from it.
+
+Mishnah 2
+
+ופר שני בן בקר תקח לחטאת- regarding the purification of the Levities, it I s written in the Torah portion of B’haalotekha (Numbers 8:8), and this "שני"/second is extraneous, for since it is written after it (Numbers 8:12): “One shall be offered to the LORD as a purification offering (i.e., sin-offering) and the other as a burnt offering, automatically one knows that there are two [bulls], but rather, it is written [the word]"שני" to teach that it is two years old, for just as for something three years old, we call שלשית, here also for something two years old it is called "שני".
+וחכמים אומרים כו' – and the Halakha is according to the Sages.
+
+Mishnah 3
+
+מיום ליום – if it was born on the first of Elul, it didn’t complete a full year until the first of Elul of the second year. For we follow after the its year, but not after the years of the counting of the world. But if the year were intercalated, it was intercalated for it. And similarly, with rams that are two years old.
+אינו כשר לא לאיל – for it is not considered a ram until it enters thirty days from the second year for it.
+פלגס (a sheep beyond the age of a כבש and below that of an איל ; a youth in the intermediate stage between boyhood and maturity) – It is the language of פלג/part, middle, meaning to say average between this and that, it has exited from the category of כבש but has not entered the category of איל (i.e., a כבש is a sheep at least one year of age; the איל is at least two years old).
+נוקד (shepherd) – it is the language of (Amos 1:1): "[דברי עמוס] אשר-היה בנקדים מתקוע"/[The words of Amos] a sheep breeder from Tekoa,” whose explanation is the owners of sheet. (Also, possibly the word נוקד (NUKAD) – a stamped, distinct coin).
+פרכדיגמא (false coin, counterfeit) -to a coin that is invalid that they call it PARCHADIGMA in the Greek language. Even this is invalid from the designation/definition of an איל or of a כבש.
+מביא עליו נכסי אלי – one-third of a Hin. And we derive it from the fact that it is written (Numbers 7:6-7): “the case of a ram, [you shall present as a grain offering: two-thirds of a measure of choice flour with a third of a Hin of oil mixed in] and a third of a Hin of wine as a libation – [as an offering of pleasing odor to the LORD],” to include the פלגס/sheep beyond the age of a כבש and below that of an איל.
+
+Mishnah 4
+
+חטאות הצבור (see Leviticus 4:14) – as for example the goats of the New Moons and the Festivals and their burnt offerings (see Numbers 28:3 and following) , all of them are a year old.
+חטאת היחיד (see Leviticus 4:28, 32 and 5:6) – a female sheep or a female goat.
+ואם הקריבום שיום השמיני כשרים – as it is written (Leviticus 22:27): “and from the eighth day on it shall be acceptable [as a gift to the LORD},” and it is stated regarding a firstborn (Exodus 22:29): “[You shall do the same with your cattle and your flocks: seven days it shall remain with its mother;] on the eighth day you shall give it to Me,” just as the firstborn that he made the eighth day like the eighth [day] and beyond, so also with the rest of the sacrifices he made the eighth day like the eighth [day] and beyond. However, with a matter that is an obligation of the most preferable way of performing a Mitzvah is to bring it from the thirtieth day onward.
+והפסח – even though it is an obligation, the Sages were not quiet/silent, because they take it according to the number of souls, so that they don’t come to a case of left over (i.e., part of the offering left over after time permitted for it to be eat. One who eats the leftover portions of an offering is punishable by extirpation – see Tractate Zevahim, Chapter 5, Mishnah 8 which states that the Passover offering an only be consumed until midnight) since it is not eaten [other] than for one fellowship.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+רבי אליעזר אומר פרה מעוברת כשרה – Rabbi Eliezer and the Rabbis of here established according to the approach of Rabbi Yehuda who mentions further on in our chapter (Mishnah 4) that if a bull brought it up upon the cow, it is not invalid unless it went up with the knowledge of the owner of the heifer, but they dispute here regarding a pregnant cow that a male went up on her on his own without the knowledge of the owners, for Rabbi Eliezer who declares it fit holds that fetus is the thigh/haunch of its mother and it is like the body of he cow, but the Rabbis who invalidate I hold that the fetus is not the thigh/haunch of it smother and it is disqualified from the heat of work, that she carries the fetus. And the Halakha is that is invalid from the time when a male came up upon her, even without the knowledge of the owners, and even if she is not pregnant, and not according to Rabbi Yehuda.
+אינה נלקחת מן הנכרים – who are suspected the copulation (i.e., carnal connection with beasts/buggery (see Tractate Avodah Zarah, Chapter 2, Mishnah 1), for lest it was copulated at their hands.
+וחכמים מכשירין – [to purchase a red heifer from non-Jews] because the cow was made barren/impotent when it copulated with it, for the heathen has compassion on his cattle that it should not become barren/impotent.
+ולא זו בלבד – not only regarding the Red Heifer that Rabbi Eliezer and the Rabbis disputed, but regarding all of the community sacrifices and those of an individual, Rabbi Eliezer invalidates [them] if they were purchased from the heathens, for he is concerned for copulation/carnal connection with beasts, but the Sages declare them fit. But the Halakha is not according to Rabbi Eliezer.
+באין מארץ ומחוצה לארץ – (see Tractate Menahot, Chapter 8, Mishnah 1) – all of the sacrifices come whether from the Land [of Israel] or from outside the Land [of Israel], whether from the new [grain] or whether form the old [grain – i.e., from before Passover].
+חוץ מן העומר ושתי הלחם - as Scripture states (Leviticus 23:10): [Speak to the Israelite people and say to them:] When you enter the land [that I am giving to you] and you reap its harvest, you shall bring the first sheaf of your harvest [to the priest],” and with the two bread loaves, it is written (Leviticus 23:17): “You shall bring from your settlements two loaves of bead as an elevation offering.” They do not come other from that which is new (and grown in the Land of Israel), as it is written (Leviticus 23:16): “an offering of new grain to the LORD.”
+
+Mishnah 2
+
+יגוד (chop off) – he should cut off/sever. Like (Daniel 4:11): “hew down the tree”/גודו אילנא.
+והננסת (dwarf) – the smallest, for that is a blemish in a human but is not a blemish in an animal.
+יבלת (wart on the skin – VAVROAH in the foreign language.
+ור' יהודה פוסל – and the Halakha is according to Rabbi Yehuda.
+
+Mishnah 3
+
+יוצא דופן (Caesarian section) – like the rest of Holy Things. As it is written (Leviticus 22:27): “[When an ox or a sheep or a goat] is born,” excluding that by Caesarean section. But even though a heifer/cow is not the Holy Things of the altar but rather the Holy Things of offerings for Temple repair, nevertheless, an animal born by caesarean section is invalid, for the All-Merciful called it a sin-offering.
+ר' אליעזר מכשיר – especially the fee for a whore and the fee for a dog. But the Halakha is not according to Rabbi Eliezer.
+כל המומין הפוסלים במוקדשים – In [Tractate] Bekhorot in the [sixth] chapter, “On account of these blemishes”/על אלה מומין (Mishnayot 1-12), the blemishes that invalidate the Holy Things are explained.
+פוסלים כפרה – as it is written (Numbers 19:2): “in which there is no defect”/"אשר אין-בה מום".
+עבר בה את הנהר אחז בזנבה – assisted/accompanied it when he crossed the river.
+קיפל עליה בת המוסרה (if he threw the reins over her back) – the rope that he ties her with they doubled and placed them on her body (i.e., back).
+מתן טליתו עליה פסולה – it states in [the portion of the] of the [Red] Heifer (Numbers 19:2): “and on which no yoke has been laid”/אשר לא-עלה עליה על", and it states regarding the heifer whose neck is broken (Deuteronomy 21:3): “a heifer which has never been worked, which has never pulled in a yoke”/"עגלת בקר אשר לא-עבד בה אשר לא-משכה בעל". Just as the yoke that is stated with the heifer (in Deuteronomy 21:3 and following) it did all of the rest of invalid work while yoked, even the yoke that is mentioned with the [Red] Heifer, it is the rest of the invalid work while yoked.
+בשביל שלא תחליק – so that her feet should not slip and she would fall.
+לצורך אחר פסולה – and even for his needs and for her needs it is invalid.
+
+Mishnah 4
+
+עלה עליה זכר פסולה – even though it is not what it prefers, because its costs are expensive and [the owner) loses a lot, and regarding the work it is not what he prefers it does not invalidate it, as it written regarding the heifer whose neck is broken (Deuteronomy 21;3); “a heifer which has never been worked, it is written as עבד – but it is read as עובד. Just as עבד is preferable to him, even עובד is preferable to him, and we derive the sin-offering of the heifer from it. Nevertheless, since that with the rest of the cows it was preferable to him (i.e., the owner), we consider that regarding the sin-offering of the heifer is also preferable to him (i.e., the owner). And further, if you came to validate it, if so, it is also preferable to him (i.e., the owner), and because of this it is invalidated.
+העלהו פסולה – Not exactly “brought it up” [upon the cow], but rather, if it went up upon her (i.e. the cow) with the knowledge of the owners, even if it went up on its own, it is invalid. But if it went up [on the cow] without the knowledge of the owners, it is fit/appropriate. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+היו בה שתי שערות שחורות פסולה – as it is written (Numbers 19:2): “[This is the ritual that the LORD has commanded: Instruct the Israelite people to bring you] a red cow,” if there are blemish, it is already stated [in that Biblical verse]: “in which thee is no defect,” but rather that it will be pure in its redness.
+רבי יהודה אומר בתוך כוס אחד – we have this reading. But we don’t have the reading: "ואפילו"/and even, and in place that the first Tanna would teach "גומא"/follicle, Rabbi Yehuda would teach a "כוס" /follicle (i.e., cavity). [The words]"גומא" and "כוס" are one [and the same], and it is obligatory for a person to state them in the language of his Rabbi/teacher (see Tractate Eduyot, Chapter 1, Mishnah 3 for an enunciation of this rule), that the Rabbi/teacher of Rabbi Yehuda would call a "גומא" a "כוס" , this is proven in the Tosefta (see Tractate Parah, Chapter 2, Halakha 7).
+מוכיחות – corresponding and adjacent, this one (i.e., hair follicle) on the side of that one (i.e., hair follicle).
+ר' אליעזר אומר אפילו חמשים – meaning to say, even more and they are scattered, one should uproot them (and the heifer would be fit/appropriate). But the Halakha is according to the first Tanna/teacher.
+אחר הנראה – that is after the heads of the hairs.
+אחר העיקר – but if their roots grow red and their heads grow black, and there are in the roots that grows red in order that it can be removed with scissors , he should cut their heads that grow black and it is fit/appropriate/kosher. But if there aren’t in the root that grows red a measurement that they would be able to be removed with scissors, it is invalid even according to the words of the Sages. For the measurement of two hairs that is stated in every place, is in order that they could be removed with scissors. And this is the Halakha.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+שבעת ימים כו' מפרישין כהן השורף את הפרה – as it is written in the portion of investment/inauguration [of the Kohanim] (Leviticus 8:34): "כאשר עשה ביום הזה צוה ה' לעשת לכפר עליכם"/”Everything done today, the LORD has commanded to be done [seven days], to make expiation for you,” and our Rabbis/teachers expounded (see Talmud Tractate Yoma 2a): "לעשת" /to be done – this is the act of the [Red] Heifer, "לכפר עליכם"/to make expiation for you – this is the act of Yom Kippur. That the Kohen who burns the heifer and the High Priest/Kohen Gadol who serves on the Day of Atonement requires separation for seven days] like Aaron and his sons would require in the seven days of investment/inauguration, as is written (Leviticus 8:33): “You shall not go outside the entrance of the Tent of Meeting for seven days,” And they would separate him from his wife, lest he come upon his wife and she would be found to be a menstruant woman and someone who has sexual relations with a menstruant woman is impure for seven days and is not able to burn the cow/heifer.
+הבירה – there are those that say that this place was on the Temple Mount and “Birah” was its name. But there are those who say that the entire Temple is called “Birah,” as it states (I Chronicles 29:19: “[As to my son, Solomon, give him a whole heart to observe Your commandments, Your admonitions, and Your laws, and to fulfill them all,] and to build this temple for which I have made provision.”
+צפונה מזרחה – the reason that they separate the Kohen who burns the Heifer/cow to a chamber that is in the northeast, since it is a sin offering [being offered] and the sin-offering requires the north (see Numbers 19:9), the Rabbis established for him in the northeast just that there will be for him recognition.
+ובית אבן היתה נקראת – because all of its acts were with vessels of untrimmed stone, vessels of stone and vessels of earth that are not susceptible to receive defilement, and in them alone he would use all seven of the days of separation, because someone who is a person who immersed himself that day/טבול יום is fit/kosher [to offer up] the heifer, and they would defile the Kohen that burns the heifer and would immerse him immediately to remove (the false opinion) out of the heart of the Sadducees (i.e., to demonstrate, by practice, the rejection of their opinion) who state that it was done at sunset, the Rabbis established for it extra preference so that they would not disregard/despise it.
+כל שבעת הימים – of the days of separation.
+מכל חטאות שהיו שם – all the heifers that were made from the days of Moses our Teacher/Rabbi and until that time. For each and every Red Heifer that they would give a bit for protection, and on the first day they would sprinkle upon him from the ashes of one heifer and on the second day from another and the third day from another.
+בשלישי ובשביעי – [on the third and seventh days] of his separation. And between the first Tanna/teacher and Rabbi Yossi, both of them hold that immersion at its appropriate time is a Mitzvah, but they differ with regard to sprinkling if they make an analogy to immersion or not, the first Tanna/teacher makes an analogy between sprinkling and ritual immersion and sprinkling at its appropriate time is a Mitzvah, and each day from the first seven days there is doubt lest today is their third day of his defilement, and the three concluding days – each day we have doubt that perhaps it is the seventh [day]. But on the fourth [day], it does not require sprinkling, for it is not on the third [day], one can doubt, but one cannot doubt on the seventh [day], for the sprinkling on the seventh [day] does not count because sprinkling on the seventh [day] until he actually sprinkled on the third [day] that is prior to it. And all of the seven [days] are not exclusively, for perforce we hold that sprinkling is שבות /a rabbinic degree to enhance the character of the Shabbat as a day of rest, and does not supersede the Sabbath. But Rabbi Yossi does not make an analogy between sprinkling and ritual immersion, and sprinkling at the appropriate time is not a Mitzvah, therefore, he doesn’t require sprinkling other than on the third and on the seventh [days] alone. But Rabbi Hanina the Prefect of the Kohanim also holds like Rabbi Meir, that sprinkling at its appropriate time is not a Mitzvah, and the Kohen who burns the Heifer is a mere preference, just as they would not disregard/despise it because it is done with a person who is immersed himself that day/טבול יום.
+
+Mishnah 2
+
+בנויות על גבי הסלע – The flinty rock that was known that was there from the beginning of the Creation of the world. But nevertheless, they were stringent to make a cavity underneath it, because of the grave in the depth, lest there is underneath it a grave and there no tent for the corpse that is a handbreadth hollow, and the defilement that is pressed ritual impurity (i.e., a corpse or part of a corpse located beneath a roof or a covering imparts ritual impurity only to objects beneath that covering – if there is a handbreadth of space between the corpse and the roof or covering) and it burst forth and rises, therefore, they would build it on top of arches, for even if there is a grave underneath them, the cavity interrupts it. And all the language of defilement of the depths that is in the Gemara, is the language of doubt and covered, like this depth that is not revealed.
+ומביאים נשים מעוברות ויולדות שם - all of these are additional preferences that they made, just as so that they would not disregard/despise it, because hey would do it with a person who immersed himself that day.
+ומגדלות שם את בניהן – until they would be eight [years] old, but not more so that they don’t see a nocturnal emission.
+ומביאים שוורים – whose stomachs are wide in order that the feet of the young children who sit upon them overshadow over the land because of the grave of the depths.
+
+וכוסות של אבן בידם – for all of the act of the “heifer” are in vessels of untrimmed stone and vessels of stone and vessels of earth that are not susceptible to receive defilement.
+
+ומלאו – [and they filled] from it water to sanctify the waters of the sin offering that they sprinkle on the [Kohen] who burns the heifer all seven [days]. But within the river there is no [reason] to doubt about the grave of the depths, for they don’t make graves in the rivers.
+רבי יוסי אומר – from on top of the oxen they would lover a rope and fill up [the cups] with water, but they would descend into [the waters of] the Siloam. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+באו להר הבית – the young children that are upon the bulls with the cups filled with water.
+בפתח העזרה – of the Women’s Court, that is near the Hel (a place within the fortification of the Temple; see Tractate Middot, Chapter 1, Mishnah 5).
+היה מתוקן קלל של חטאת (and there set up a flask/pitcher containing the ashes of the red cow) – a vessel that was placed in it the ashes of the sin-offering from each cow that they would burn, as it is written (Numbers 19:9): “[A man who is clean shall gather up the ashes of the cow and deposit them outside the camp in a clean place,] to be kept for water of lustration for the Israelite community.”
+קלל – a small pitcher. It is the [Aramaic] translation of (Genesis 24:15): “[He had scarcely finished speaking, when Rebekah, who was born to Bethuel, the son of Milcah, the wife of Abraham’s brother Nahor], came out with her jar on her shoulder,” – and her jar/small pitcher on her shoulder.
+וזורקו תוך הקלל – and through this, the male sheep is startled and moves backward and the stick/staff goes out from the small pitcher/jar and absorbs/retains from the ashes with it and it spills on top of the bulls and the child takes it and doesn’t need to remove his hand outward. But in the Tosefta (Tractate Parah, Chapter 3, Halakha 5) it implies that they didn’t need to do this, but rather, when they came up [back to the Land of Israel] from the Diaspora (i.e., Babylonia) when all of them were ritually impure, and they were not able to touch it, for if they would touch the ashes of the heifer, they would defile it. And that they would throw the stick/staff into the small pitcher and not through placing it in there, so that they would not defile the ashes through movement/היסט because of doubt of a woman with flux [with them] (i.e., a manner in which ritual impurity may be imparted – that whenever a person with gonorrhea or a menstruating woman or a woman with a lux or a woman after childbirth – causes the object to move from its place, even though he/she does not actually come into contact with it – e.g., by means of a lever – the object becomes ritually impure).
+אל תתנו במקום לצדוקים לרדות – to rule over us with their wors of laughter and derision. For Rabbi Yossi holds that when the people from the Diaspora (i.e., Babylonia) came up [to the Land of Israel], there were among them that were ritual pure that they had purified with the ashes of the heifer/cow that they brought down with them to Babylonia and carried up with them, and they were not defiled because of the Land of the Nations (i.e., any place outside of the Land of Israel), they did not decree defilement on the Lands of he Nations until after they ascended from the Diaspora. Therefore, it was possible that a pure person would take the ashes of the heifer, and they would not have a need for a male sheep, and the Halakha is according to Rabbi Yossi.
+
+Mishnah 4
+
+לא היו עושים חטאת על גבי חטאת – if they had purified themselves with the one sin-offering of a cow and it became invalid, they should not do another on top of this one. But rather, it requires guarding as at the outset.
+ולא תינוק על גבי תינוק – for if there were two young children, one is protected for the heifer of a sin-offering and the other is merely protected on account of this child, but not for the need of a heifer sin-offering, he one does not adapt oneself with this one on account of that one.
+צריכים היו תינוקות להזות – and even though all of these being guarded were protected, we are concerned that perhaps a raven would bring an olive’s bulk from a corpse and cast it upon them, and all of these are greater gradations/preferences.
+לא היו צריכים להזות – for we are not concerned about defilement through contact with a corpse, but ritual immersion would be required for everyone, lest hey were defiled by an unclean reptile or moving creature/שרץ. And the Halakha is according to Rabbi Akiba.
+
+Mishnah 5
+
+לא מצאו משבע – because as we stated that from all the sin-offerings that they sprinkle upon him, because of this it is stated, that if they did not find [the residue of ash] from seven [cows of purification], they sprinkle even from one [cow of purification].
+וחמש מעזרא ואילך – Rabbi Meir did not count the four that were made by Shimon HaTzaddik/The Righeous and Yohanan the High Priest but rather for two, because he holds that as a result of invalidation that occurred at first, the second was made.
+וחכ"א שבע מעזרא ואילך – for they hold that all of them were fit/appropriate.
+
+Mishnah 6
+
+וכיפה כנגד האוטם (and an arch corresponding to the foundation/substructure -filled with earth) – the feet of the arch that the arch is supported on them is called an אוטם/foundation. But the legs of the upper arch do not correspond with the legs of the lower [arch] but rather correspond to the arch itself, that opposite the upper foundation stands the lower cavity.
+מפני קבר התהום – so that there would not be there pressed ritual impurity which bursts forth and rises.
+ופרה וכל מסעדיה – those who support and aid it. It is the language of (Psalms 41:4): “The LORD will sustain him on his sickbed.” But even though the heifer is not susceptible to receive defilement while alive, they made a greater preference with it.
+
+Mishnah 7
+
+ולא אדומה – they would not remove another red cow/heifer with her on the ramp/causeway.
+שלא יאמרו שתים שחטו – for the All-Merciful said (Numbers 19:3): “[You shall give] it (i.e., one cow) [to Eleazar the priest. It shall be taken outside the camp [and slaughtered in his presence],” but not her and her fellow [cow].
+ובית טבילה היה שם – and that same house for immersion also was hollow on top of arches because of the grave in the depth (i.e., a covered-up uncleanness discovered). But even the place of its pile of wood on the altar of the Temple and its pit that are taught further on (see Mishnayot 9 and 10 of this chapter), all of them were on top of arches.
+ומטמאים היו את הכהן – in that they would place their hands upon him, as it is taught in the Mishnah further on (see Mishnah 8 of this chapter), through this he would become defiled, for the clothes of those who consume Holy Things are unclean through treading/leaning against to the heifer of a sin-offering. But Maimonides explained that they would defile him with a creeping thing or with other defiling things that defile with ritual impurity until the evening.
+במעורבי שמש היתה נעשית – that they (i.e., the Sadducees) would expound (Numbers 19:9): “A man who is pure shall gather up [the ashes of the cow and deposit them outside the camp in a pure place, to be kept for water of lustration for the Israelite community],” there isn’t someone pure other than someone whose sun has set, and similarly it states (Leviticus 22:7): “As soon as the sun sets, he shall be pure, [and afterward he may eat of the sacred donations , for they are his food].” But the Sages received the teaching that [the word] “pure” that is stated in the portion of the sin-offering (I.e., Numbers 19:9, see above) it is stated is pure for tithes, which is a טבול יום/one who immersed himself that day.
+
+Mishnah 8
+
+אישי כהן גדול- because that sometimes it is done through the High Priest, but any Kohen is fit/appropriate for it, whether with the Kohen Gadol whether with a Deputy High Priest or whether with a common Kohen.
+ונסתפק (dried himself off) – and wiped himself off.
+עצים – to make from them a pile of wood on the altar in the Temple for burning. They were set up/laid out there.
+וארנים (pines, cedar) – it is the language of “Or plants firs, and the rain makes them grow” that is stated in Isaiah (44:14), and it is a species of cedar, and also cypress. And all of these trees are considered preferable from the rest of the trees for the needs of their burning.
+כמין מגדל – wide from the bottom and narrow from the top.
+פותחין בהן חלונות – to bring in through them the fire to kindle the wood.
+וחזיתה מערבה – the face of the pile of wood on the altar in the Temple and its appearance, and it is the place that ignites the fire with kindling wood, he would face to the western side, that is, towards the Temple, as the Temple was to west of the Mount of Olives.
+
+Mishnah 9
+
+בחבל של מגג (rope made of a species of reed) – rope made from a species of reed-grass. In order that all of it actions in the matter will be that it is not susceptible to receive defilement.
+ופניה למערב – to the side of the Temple.
+ר' יהודה אומר בימינו היה מקבל – like the rest of the reception of the blood of Holy Things that if he received it in his left [hand], it is invalid. But the Halakha is not according to Rabbi Yehuda, for since its blood is not sprinkled on the Altar it is not like the other Holy Things in this matter.
+ונזה בימינו – as it is written (Numbers 19:4): “Eleazar the priest shall take some of its blood with his finger [and sprinkle it seven times toward the front of the Tent of Meeting],” the usual that is of fingers, meaning to say, the finger of the right hand that a person handles with it always.
+כנגד בית קודש הקדשים – as it is written (Numbers 19:4): “and sprinkle It [seven times] towards the front of the Tent of Meeting.”
+על כל הזייה טבילה – on each sprinkling that he would make, he would immerse his finger in the blood, that the remainder of the blood that is on his finger is invalid for sprinkling.
+גמר מלהזות קינח ידו בגופה של פרה – in order that he would burn the blood with It, as it is written (Numbers 19:5): “The cow shall be burned in his sight – its hide, flesh, and blood shall be burned,” and between sprinkling to sprinkling, he would wipe his finger in the rim of the bowl out of which the sprinkling is done, but not in the body of the cow, because of cords/string that were attached on his finger that it is a disgrace to do sprinkling with them.
+אליתות (wood of the fig-tree) - small pieces of wood that they kindle the pile of wood on the altar. [The word] אליתות is the language of fat-tail. Like (Isaiah 7:4): “[Do not be afraid and do not lose heart on account of those two] smoking stubs of firebrands.”
+בחריות (dried branches, twigs used for fuel) – vine-shoots of palm-trees. But the Halakha is not according to Rabbi Akiba.
+
+Mishnah 10
+
+נבקעת – the cow/heifer [burst open] on account of the fire. But if it didn’t burst open, he doesn’t [take the cedar wood, hyssop and scarlet wool], as it is written (Numbers 19:6): “into the fire consuming the cow,” but not prior to the fire is attached to most of it, but not after it becomes ash. And the same law applies if he tore it with a knife after the fire became attached to most of it.
+ועמד – the Kohen.
+חוץ מגיתה – a hole that was in the ground like a vat/marked off space for the burning of the cow/heifer, and when he would cast the cedar woo, hyssop and scarlet wool, he needs to stand outside that particular hole.
+עץ ערז – a bundle that there is in it cedar wood and hyssop tied up with scarlet wool.
+עץ ערז זה - because there are man species that are similar to cedar and are not kosher/fit, therefore, one must announce that this what the Torah commanded about. And similarly with the hyssop. And similarly with the scarlet wool. And hyssop is what they call in Arabic ZATAR. And scarlet wool is wool that is dyed with color that is called in Aramac KARMAZ and in the foreign language KARMAZI.
+
+Mishnah 11
+
+כרכן – to the cedar wood and hyssop with remnants of the strip of wool that was dyed in the scarlet wool which was long, and with what remained from it on the cedar wood and the hyssop, he would bind all three of them together, in order that they would have weight and would fall into burning of the cow, but not flame would not retain the strip. But if he didn’t bind them and he (i.e., the Kohen) cast each of one of them separately, it is fit/kosher.
+בכברות של אבן (stone sieves) – stones that are perforated with thin holes like a sieve. But the Halakha is not according to Rabbi Yishmael.
+שחור שיש בו אפר – charcoal that if they pounded/crushed it, it would make ash.
+כותשין אותו- but if it doesn’t return like ash, we leave it.
+בין כך ובין כך – whether it comes back as ash or whether it doesn’t come back as ash.
+חולקין אותו לשלשה חלקים – after they have sifted all of the ash, whether it is ash of the cow/heifer, whether it is the ash of the wood that was burned with it, we divide the ash into three parts.
+אחד ניתן בחיל – for preventative measures, as it is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place,] to be kept for water of lustration for the Israelite community.” (see Mishnah Middot 2:3 for the purpose of the חיל )
+ואחד ניתן בהר המשחה – and there the Kohanim would sanctify.
+ואחד היה מתחלק לכל המשמרות – and from it, they would sprinkle all of Israel.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+פרת חטאת שלא לשמה פסולה (the cow for purification) – as Scripture states (Numbers 19:9): "חטאת היא"/It is for purification. And since the All-Merciful calls it “a purification,” we learned that it requires slaughter for its own sake like a sin-offering (see also Tractate Zevahim, Chapter 1, Mishnayot 1 and 4) – that a sin offering that was slaughtered not for its own sake or any of the other actions concerning it were performed not for its own sake, it is invalid).
+ורבי אליעזר מכשיר- since it is slaughtered outside the Sanctuary. But the Halakha is not according to Rabbi Eliezer.
+ושלא רחוץ ידים ורגלים פסולה – for since it is called a "חטאת"/for purification (Numbers 19:9) by the All-Merciful, and for this it (i.e., the Mishnah) takes the term "רחוץ ידים ורגלים"/whose hand and feet were washed, and it (i.e., the Mishnah) does not teach "קידש"/sanctified, for it does not teach sanctified, inside or outside, whether with vessels dedicated to the Temple service or non-sacred vessels, he fulfills his religious obligation.
+ור' אליעזר מכשיר – for it is written (Exodus 30:20-21): that “when they enter the Tent Meeting [they shall wash with water, [that they may not die;] or when they approach the altar to serve…they shall wash their hands and feet, [that they may not die]. But the Halakha is not according to Rabbi Eliezer.
+שלא בכהן גדול פסולה – as it is written (Numbers 19:3): “You shall give it to Elzezar the priest,” it (the cow/heifer) to Eleazar, but the rest of the cows/heifers are not used, other than by the Kohen Gadol/High Priest.
+ור' אליעזר מכשיר- and the rest of all the cows, wither by the High Priest or whether by a common priest. But the Halakha is according to Rabbi Yehuda.
+ובבגדי לבן הוא נעשית- that it is written regarding the cow/heifer (Numbers 19:10): “This shall be a permanent law for the Israelites and the strangers who reside among you,” and regarding Yom Kippur it is written (Leviticus 16:34): “This shall be to you a law for all time,” just as the Divine Service of Yom Kippur is with white clothes, so also is the action of the Cow/Heifer with white clothes.
+
+Mishnah 2
+
+חוץ מגיתה – the place that they make for its burning, like a species of a marked off place (i.e., selected for this purpose) which is corresponding to the opening of the hall containing the Golden Altar, but if he slaughtered it where it was not corresponding to the opening of the hall containing the Golden Altar, it is invalid.
+או בשתי גיתות – as for example, that he divided it into two and burned half of it in this marked off place and half of it in that marked off place.
+או ששרף שתים בגת אחת – even though he removed each one on its own/separately we invalidate them because of the labor, that this one invalidates the other one. But with that one after this one, it is fit/kosher.
+ולא כיון כנגד הפתח פסולה (and he did not aim at the door – of the Holy of Holies – it is invalid) – for it is written (Numbers 19:4): “[Eleazar the priest shall take some of its blood with his finger] and sprinkle it [seven times] toward the front of the Tent of Meeting.”
+מששית שביעית – for seven times (Numbers 19:4) is written in their natural order, but he counted the seventh prior to the sixth, and went back and sprinkled for the seventh [time], it is invalid, for we require that he would call for the sixth, “the sixth,” and for the seventh, “the seventh.” But from the seventh for the eighth, it is fit/kosher, for there isn’t an eighth [time] in sprinklings of [the blood] of the cow/heifer, and this one erred in mere speech.
+וחזר והזה שמינית – not exactly, for in each matter it is fit/kosher, whether he went back and sprinkled or whether he didn’t go back and sprinkle. But on account of/subsidiary to the first clause [of the Mishnah), it (i.e., the Mishnah) took it. Alternatively, it surely teaches us that even though he added in the sprinklings, he did not invalidate it, for when he completed the seven sprinklings, its Mitzvah was completed, and furthermore we don’t concern ourselves to what he adds.
+
+Mishnah 3
+
+שרפה שלא בעצים – that he kindled the fire with the body of the cow/heifer.
+כשרה – that “wood” is not written in the Torah, but [only] "ושרף"/”and he shall burn [the cow in his sight]” (Numbers 19:5) plainly/merely.
+או בכל עצים – that he didn’t burn it (i.e., the cow) with cedar wood, pine and cypress and wood of fig trees that are taught [in the Mishnah] in the chapter above (see Tractate Parah, Chapter 3, Mishnah 8).
+הפשיטה ונתחה כשרה (if he stripped/flayed it and dissected it) – it is written (Numbers 19:5): “[The cow shall be burned in its sight -] its hide, flesh [and blood shall be burned],” whether through flaying and dissecting it or whether attached.
+על מנת לאכול מבשרה או לשתות מדמה כשרה – and specifically to eat and to drink that the first Tanna/teacher validates it, that with all of the sacrifices also in that manner it is kosher/fit, as it is taught in the Mishnah in the [Third] Chapter “All the Invalid”/כל הפסולים (Mishnah 3, [folio 35a], he thought about eating something that he generally doesn’t eat, it is kosher/fit, as for example, from the food of the Altar for a person, but if he thought on the condition to sprinkle from its blood on the morrow, the first Tanna/teacher invalidates, for the All-Merciful calls it a “sin-offering.” But Rabbi Eliezer holds that thought does not invalidate with regard to a cow at all, even with sprinklings. But he goes according to his reasoning that what is done not for its own sake he validates at the beginning of our chapter (see Chapter 4, Mishnah 1), which has no law from the laws of Holy Things, since it was performed outside [the Temple walls]. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 4
+
+כל העסוקין בפרה – the red [cow] in one of its acts of Divine Service, whether at the beginning, whether at the middle whether at the end.
+מטמאין בגדים – as it is written (Numbers 19:6): “[And the priest shall take cedar wood, hyssop and crimson stuff, [and throw them into the fire consuming the cow,” and near/adjacent to it (Numbers 19:7): “The priest shall wash his garments,” but in its burning, it is written (Numbers 19:8): “He who performed the burning shall also wash his garments,” but the person who person who throws the hyssop defiles clothing, doesn’t the person who does all the more so [defiles his clothing]? But rather, the verse comes and teaches us on all who engage with the cow/heifer from the beginning to the end require the washing of clothing.
+ופוסלין אותה במלאכה – as it is written (Numbers 19:3): “[It shall be taken outside the camp] and slaughtered [in his presence,” but not that another labor should be done with it at the time of is slaughtered. And similarly with regard to its slaughter it is written (Numbers 19:5): “[The cow shall be burned – in his sight], but not that another labor should be done with its burning, we learned that the labor invalidates it from the time of its slaughter until it becomes ashes.
+אירע בה פסול בשחיטתה – not that it became ritually forbidden by unskillful slaughtering, for if so, it defiles clothing because of being an animal not slaughtered according to the ritual rules, but rather it is invalid on account of the labor, similar that if an invalidation occurred to it through its sprinkling.
+אינה מטמאה בגדים – for since that its slaughter was with an invalidation, if so, nothing was yet done to it for the sake of the heifer’s fitness, but if an invalidation happened to it while sprinkling, the slaughtered had already taken place in fitness/being kosher.
+לעולם מועלין בה – a person who benefits from it whether prior to its burning whether after its burning, is liable for the sacrifice of unlawful use of sacred property, until the ashes are made, but after the ashes are made, there is nothing in the ashes coming as a result of unlawful use of sacred property, as it is written (Numbers 19:9): “it is for purification”/"חטאת היא".
+ומרבין לה עצים- also especially until the ashes are made.
+ומעשיה ביום – In the Tosefta (Tractate Parah, Chapter 4, Halakha 11) it explains, except for the gathering of its ashes and drawing [of water] and the mixing [of the ashes and the water], that they are able to gather the ashes of the cow/heifer at night, and to draw the water from the well and this is called the drawing of water/מילוי, and the putting into the ashes and this is called קידוש/mixing of the ashes in the waters of lustration, and all of this is permitted to be done at night. And all the actions concerning the cow/heifer are with a Kohen [only], except for the gathering of the ashes, and the drawing of the water and the mixing of the ashes in the waters of lustration and the sprinkling, which are appropriate for a non-Kohen/foreigner. The gathering of the ashes, as it is written (Numbers 19:9): “A man who is pure [shall gather up the ashes of the cow],” teaches that the gathering of the ashes is appropriate for any man. And [regarding] sprinkling, it states (Numbers 19:19): “The pure person shall sprinkle it upon the impure person [on the third day and on the seventh day],” whether he is a Kohen or whether he is not a Kohen.
+והמלאכה פוסלת במים – as it is written (Numbers 19:9): “to be kept for water of lustration for the Israelite community. [It is for purification],” just as the sin-offering is invalidated with work [done by those involved in the ritual], as we have written above, so also the waters are invalidated through work [done by those involved in the ritual] from the time of the drawing of the water.
+עד שיטילו את האפר – that they cast in the water from the ashes of the cow/heifer according to the measure that the ashes will be seen in the water and from them he sprinkles upon the impure individual, but if after they cast the ashes into the water he performed another task at the time of the sprinkling, he did not invalidate it.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+המביא כלי חרס לחטאת – that he goes near the potter to buy from him an earthenware vessel to place in it the ashes of the sin-offering or the water of the sin-offering/lustration.
+טובל ולן על הכבשן – he begins to guard them in purity so that someone who doesn’t observe certain religious customs regarding tithes and Levitical cleanness (i.e., עם הארץ) wouldn’t touch them prior to their smelting them in a kiln/furnace, which is the conclusion of their labor to be susceptible to receive defilement.
+ר' יהודה אומר אף מן הבית הוא מביא וכשר – we believe an person who doesn’t observe certain religious customs regarding tithes and Levitical cleanness if he says that he guarded it on the purity of a sin-offering, as we stated in the Chapter “A More Stringent Rule Applies to Holy Things”/"חומר בקודש" (Tractate Hagigah 22a), that people who don’t observe certain religious customs regarding tithes and Levitical uncleanness (עמי הארץ) are believed on the ritual purity of wine for libations and oil for meal-offerings, so that each and every person would not build a platform for himself and burn the Red Cow/Heifer for himself. And the Halakha is according to Rabbi Yehuda.
+ובתרומה – if he brings an earthenware vessel to place heave-offering in it.
+פותח את הכבשן וטוטל – even though the its smelting was completed but not their guarding, that since [the oven] was not yet opened and is filled with dust on top of it, we are not concerned that perhaps a person who doesn’t observe certain religious customs regarding tithes and Levitical uncleanness touched it, for they were not stringent regarding heave-offering. 
+Rabbi Shimon states: “From the second row”/מן הסדר השני. If a person who doesn’t observe certain religious customs regarding tithes and Levitical uncleanness/עם הארץ open the kiln and took vessels from it, he doesn’t take from the first row, for the hand of all handles them, but from the second row which is underneath the first row, he is permitted. But Rabbi Yossi is stringent and forbade even from the second row. But the Halakha is not according to Rabbi Shimon nor according to Rabbi Yossi, but even though he found the kiln/furnace open, everything is in the presumption of ritual purity, and he can take even from the first row.
+
+Mishnah 2
+
+המטביל כלי לחטאת (a person who immerses a vessel for a purification rite) – a vessel which requires only rinsing in order to be restored to Levitical cleanness that he immersed it in order to fill it with water and to mix them with ashes, if he filled it with water that is not appropriate for mixing, as for example, the water of a Mikveh that are not potable, running spring water.
+צריך לנגב – [he needs to wipe off] the vessel, for perhaps that which was appropriate would be mixed with that which is inappropriate. But if he immersed it in potable, running spring water waters, they are appropriate for mixing, one doesn’t need to dry it off.
+ואם לאסוף לתוכו מים מקודשים – but if he immersed it in order to bring into water that he had already placed in it the ashes, even if he had immersed it in potable, running spring water, he needs to dry it, so that water that is not mixed becomes combined with water that is mixed, and it is taught in the Mishnah further on (Chapter 9, Mishnah 1 of Tractate Negaim) a flask of lustration that invalid water fell into it.
+
+Mishnah 3
+
+קרויה (pumpkin-shell used as a drawing vessel, cooler) – a dry, hollow gourd/pumpkin that absorbs water.
+שהטבילוה – a mere preference for lustration, but not because of defilement, for we are speaking of something new that was never defiled.
+במים שאין ראויין לקדש מקדשים בה – after it was wiped off. But we don’t concern ourselves that perhaps it absorbed water that are not appropriate for mixing, and it will return and emit them.
+נטמאה אין מקדשים בה – but even though he returned and immersed it, for we are concerned that perhaps it would emit impure liquids that had been absorbed in it. For the Rabbis hold that we should be stricter with impure waters more than with waters that are not appropriate for mixing. The Rabbi Yehoshua harmonized his measures. But if you are concerned, here and there you should be concerned. But if you are not concerned, here and there you should not be concerned. But rather, whether one way or the other, whether at the beginning he immersed it in water that was not appropriate for mixing and dried it off, or whether at the end when it had become defiled and he immersed it even with appropriate [waters] for mixing and dried it off, he should not add into it mixed waters, for we are concerned that perhaps he will emit them. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+שפופרת (tube) – of reed.
+שחתכה – he prepared it to place in it the waters of lustration or the ashes of lustration (i.e., of the sin-offering), even if a חבר/member of a group dedicated to the precise observance of the commandments who is not suspect regarding defilement.
+ר' אליעזר אומר יטביל מיד – and there is recognition, that the [rituals surrounding] the cow/heifer are performed by someone who had immersed himself that day, because vessels that have been completed in ritual purity require ritual immersion for consecrated objects, lest there remain in the vessel the spittle that comes out from the mouth of a person who is not punctilious in his observance of the laws of tithing and ritual purity (i.e., a common, uneducated person/עם הארץ), and it is moist at the time at the time when he completes the vessel and he defiles it. But even though that this defilement does not require [waiting until] sunset but only ritual immersion, nevertheless, there is recognition, because regarding the cow/heifer of lustration (i.e., the sin offering), it makes him like someone who has been defiled by a corpse on his seventh day and he defiles people and vessels, and if there is of a heifer, he would require a sunset [to pass], and it (i.e., the tube of the reed) would also require it.
+ר' יהושע אומר יטמא ויטביל – that in another matter there isn’t any recognition, since the vessels that are completed in ritual purity do not require [the passing of] a sunset to mix them. But the Halakha is according to Rabbi Yehoshua.
+הכל כשרים לקדש - all those who are poor are fit/appropriate to cast the ashes into the mater, and even women. As is it written concerning the collection of the ashes of the cow/heifer (Numbers 19:9): “A man/person who is pure shall gather up the ashes of the cow and deposit them outside the camp [in a pure place, to be kept for water of lustration of the Israelite community].,” and we expound [on the word] "איש"/a person or man, to permit the non-Kohen/”foreigner.” [The word] טהור/pure [means] even a woman; [the word] "והניח"/he shall deposit [implies] a person that has cognitive awareness/temperament to place it, excluding the deaf-mute, the imbecile and a minor who lack cognitive awareness. And after [the collection of its ashes], if is written that this Divine service of mixing – and there is no Divine Service that interrupts in the meanwhile. We learned that all who are fit/appropriate for the collection of its ashes are fit/appropriate for mixing.
+ר' יהודה מכשיר בקטן ופוסל באשה – but if there is that everyone who is fit for the collection of [ashes] is fit for mixing, it (i.e., the Torah) should write, "ולקח"/and he takes, in the singular with regard to mixing, for just as (i.e., the Torah) wrote, "ואסף"/and he collected – in the singular for collecting [of the ashes], why does it write, "ולקחו"/and they shall take (see Numbers 19:17 – “Some of the ashes from the fire of purification shall be taken for he impure person,”/"ולקחו לטמא מעפר שרפת החטאת", that even those that are invalid there are fit/appropriate here, such as a minor. But not a woman, for it is written (Numbers 19:17): "ונתן עליו מים חיים אל-כלי"/and fresh water shall be added to them in a vessel), "ונתן"/and he shall give, and not "ונתנה"/and she gave.
+
+Mishnah 5
+
+בכל הכלים מקדשים – whether of wood, whether of bone, whether of glass, and even with vessels of dung, that are not considered a vessel in regard to defilement, not from the words of the Torah nor from the words of the Scribes, as I is written (Numbers 19:17): “And fresh water shall be added to them in a vessel,” but it is not written, “to the vessel.”
+מחץ (ladle) – a large earthenware vessel that they call ALMAKHDIR in Arabic. And on one end of it is made in the form of a handle and it the sides of a broken ladle. Such is how Maimonides explained it.
+ואין מזין אלא בכלי – meaning to say, that the water must be in the vessel at the time of the sprinkling.
+אין מצילין – all what is inside it [is protected] from the defilement of the tent of corpse through a tightly fitting cover, except [whole] vessels.
+שאין מצילין מאויר כלי חרס אלא כלים – that if a creeping reptile would fall into the airspace of an earthenware vessel, everything that is within it is impure even though it did not come in contact with them, except for utensils that are not defiled from the airspace of an earthenware vessels, as it is written (Leviticus 11:33-34): “[And if any of those falls into an earthen vessel,] everything inside it shall be impure…as to any food that may be eaten,” food and liquids become defiled from the airspace of earthenware vessels, but utensils/vessels are not defiled from the airspace of earthenware vessels.
+שאין מצילין – like, and they do not protect/ואין מצילין , and an example of this is at the beginning of the first chapter of [Tractate] Betza [8a] that the ashes of a portable stove on feet with caves for two pots is prepared, and Rabbah stated in the Gemara (Tractate Betza 8a), that this is what he said, that the ashes of a portable stove on feet with caves for two pots is ready/prepared.
+
+Mishnah 6
+
+ביצת היוצרים – every vessel that the potter of earthenware begins to make, he first makes the material round like the form of an egg and makes for it a receptacle.
+כשרה – to mix in it the waters of lustration/sin-offering.
+ור' יוסי פוסל – for it is not considered a vessel to him. But the Halakha is not according to Rabbi Yossi.
+ביצת התרנגולת – its outer shell.
+וחכמים פוסלים – for it is not considered a vessel. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+השוקת שבסלע (the trough which [is hewn] in the rock) – A שוקת/trough is a hollowed rock that is on the rim of a spring and the water enters in it through a hole that is in its wall and waters the animals. But here we are speaking of a rock that is attached that was hollowed out, it is not considered a utensil since it didn’t have the designation of a vessel when it was detached. But even that it was detached [other than] that they attached it and at the end hollowed it out.
+ואינה צריכה צמיד פתיל – if it was in the tent of a corpse it protects on what is within it with the covering alone without the tightly fitted lid, because it is not considered a vessel but rather like a pit or a cistern that protects over what is inside of it with a cover without a tightly fitted lid/stopper, as is taught in Chapter Five of [Tractate] Ahilot [Mishnah 6].
+ואינה פוסלת את המקוה – if rain water [fell] from it to the Mikveh/ritual bath, they are not considered drawn water to invalidate the Mikveh.
+ופקקה (inserted a stop-gap) – stopped it up.
+מפני שאינם עגולים כלי (because it is not wholly enclosed by the vessel) – meaning to say, that the vessel does not surround the water, that the perforation that is from the bottom neutralizes it from the category of a vessel, for the closing up of a rag does not make it into a vessel. But when the perforation/hole is from the side, the category of a vessel is upon it and we mix with the water that is within it, since the vessel surrounds them (i.e., the waters). And that is that the vessel is round.
+עשה לה עטרה (made for it a molding of mud) – a detached trough that was attached with plaster/lime, which is considered a vessel and made a rim of mud/plaster for its fmoutjh and the trough was filled with water until it also filled the rim, the waters are invalid to mix because the addition is not considered a vessel.
+ואם היה בריא (but if it was firm) – meaning to say, if this rim was strong and attached to the trough until that if he were to take the trough, he would also take the rim with it, they are fit/appropriate.
+
+Mishnah 8
+
+שתי שקתות שבאבן- here we are speaking of a stone that is carried that is not an attached rock, and these two troughs have the designation of a vessel.
+קדש אחת מהן – that he placed ashes fo the heifer/cow in the water that is in one of them.
+כשפופרת הנוד (tube/mouth-piece of the leather bottle) – like a kind of reed that he placed on the mouth of the leather bottle that through it he empties out the wine or the water within the bottom. And Is measure, in order that there would be the first two fingers of the palm of the hand are able to go back in through the space, not the thumb, but the fingers adjacent to it.
+או שהיו מים צפין על גביהן – as for example that the intermediate wall interrupts between the two trough lower than the other walls.
+כקליפת השום ([a film of water] of the thickness of a garlic peel) – that when both of them are filled, the water floats on the middle partition like the garlic peel.
+
+Mishnah 9
+
+הקיפן – made them adjacent/next one to the other. It is the language of two jugs/jars together [to set a pot upon] in Tractate Betzah [Chapter 4, Mishnah 5 and folio 32b].
+המים שביניהן – that is between two kneading troughs and that which is between the fissure of the trough. But the rest of the water is mixed, but those that are in the fissure, the mixture of water [and ashes] does not enter into them.
+גיפסים – a kind of lime/plaster but it is the whitest. And we call it YISO JIPIS in the foreign language.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+המקדש -the waters of lustration (i.e., sin-offering. A person who comes to place from the ashes of the heifer/cow into the water. This is the קידוש/mixing that is stated through our Tractate.
+או על הצד – on the side of the vessel.
+ואחר כך נפל לשוקת – on the water that is within the trough, those waters are invalid for sprinkling, as it is written (Numbers 19:17): "ולקחו [לטמא מעפר שרת החטאת] ונתן [עליו מים חיים]/”[Some of the ashes from the fire of purification] shall be taken [for the impure person, and fresh water] shall be added to them [in a vessel].” Until the ashes would be would bring within the water from the power (i.e., direct actions) of the person.
+נטל מן השפופרת וכיסה – he took the ashes from the tube/reed and covered the tube/reed prior to his mixing it, that is prior to his putting the ashes in the water.
+או שהגיף את הדלת (or shut the door) – prior to his mixing [the ashes in the water].
+הקידוש כשר – that is the ashes that are in his hands, because the work does not invalidate the ashes, as we have stated (see also the end of Chapter 4).
+והמים פסולים – that work was done with the water, and above [at the end] of the Chapter פרת חטאת/the cow of purification (chapter 4) we taught that the work [done by those involved in the ritual] renders the water unfit until they put the ashes into it/"והמלאכה פוסלת במים עד יטילו את האפר".
+זקפה בארץ – after he took the ashes from the tube/reed, he placed the read in the ground prior to placing the ashes in the water.
+פסול – the filling/drawing, that is the water, because he performed the task with the water. But if he placed the tube/reed in his hand and covered his hand upon it in order that the ashes don’t scatter that are within it and afterwards placed the ashes on the water, the filling/drawing, that is, the water, is not considered labor/work.
+לפי שאי אפשר – to preserve the ashes that are within the reed/tube if he will not cover his hand on its mouth, for he is not able to restore the stop-gap/stopper on its mouth until he mixes [the ashes in the water]. Another explanation"זקפה בארץ"/he placed the ashes in the ground, the ashes are invalid, as it is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow and deposit them outside the camp in a pure place,] to be kept for water of lustration for the Israelite community,” [but in the ground, it is not kept/preserved]. But if he placed the ashes into his hand, it is fit/appropriate, for it is possible to protect it, and it is well that we call it [in the Torah] "למשמרת" – and for that reason, we have the reading, "לפי שאפשר"/because it is possible [to do so without distractions].
+
+Mishnah 2
+
+היה קדוש צף על פני המים – that he placed upon the water many ashes. And the ash itself is called קידוש/putting ashes in the water of lustration.
+נוטל – he takes from that ash.
+ומקדש – [and mixes it] in other waters, and even with that (i.e., the ashes) that touched the water, he mixes and returns and mixes several times, but he dries them off.
+זלף את המים (if he used all the water for sprinkling) – he sprinkled from the water that were mixed upon a person and upon vessels until all the water was completed, and the ashes remain in the rim at the bottom o fthe vessel.
+וחכמים אומרים וכו' – And the Halakha is according to the Sages in both of these things (i.e., whatever ash has touched the water, they do not mix [another preparation] with it and whatever has touched he water, they do not mix with it.).
+
+Mishnah 3
+
+טפי (vessel with a narrow neck/dripper) – a small flask/jar (with a narrow neck) whose mouth is narrow and the water that descends from it goes down drop by drop.
+אע"פ שפיו צר – less than the tube (i.e., mouthpiece) of the leather bottle.
+המים שבתוכו מקודשים – and are appropriate/fit to sprinkle even though nothing came in there from the ashes of the cow/heifer at all, for they were as if they were attached to the water in the trough.
+היה ספוג – if at the time of the filling the sponge was in the trough, the water that was absorbed in the sponge are invalid, for we require “fresh water shall be added to them in a vessel” (Numbers 19:17), but the sponge is not a vessel.
+יזלף עד שהוא מגיע לספוג – when he comes to take the water and to put them into a bottle with a wide belly and a narrow neck/flash, he pours all the water until it reaches the sponge, but he should not pour from the water that is in the sponge at all, in order that the waters that are in the sponge don’t mix which are invalid with the waters that are in the trough that are fit/appropriate and all of them will become invalid.
+נגע בספוג – the waters of the sponge were wrung out into the trough and the invalid ones were mixed up with the fit/appropriate ones, and all of them were invalidated.
+
+Mishnah 4
+
+נתן ידו או רגלו [under running water] – behold that the spouting forth/continuous flow descends rapidly from the curve, but it doesn’t descend into the jar when he wants to fill it for mixing [with the ashes], but if he placed his hands above at the tope of the mountain to make it like a kind of spout/duct in order that the waters would pass through his hand to the jar of mixing of waters and ashes. And similarly, the vegetable greens which are appropriate for eating and are susceptible to receiving ritual defilement.
+פסולים – the waters [are invalid]. As we derived in the second chapter of [Tractate] Zevakhim (folio 25b) from what is written (Leviticus 11:36): “[However, a spring or cistern] in which water is collected shall be pure, [but whoever touches such a carcass in it shall be impure],” they will be through purity (i.e., in their original status), and even though that this Scriptural verse is written concerning a Mikveh/ritual bath, we derive from it all the possibilities. And this is the implication of the Scriptural verse, that will be with all the waters that purify, that through purity it will be, whether one brings them to become a Mikveh or the filling of water that will be through something that is not susceptible to receive ritual defilement.
+
+Mishnah 5
+
+המפנה את המעין לתוך הגת (he diverts/empties the spring into the wine vat) – that he made a trench from the spring until the wine vat in order that the he could divert there the waters of the spring, and afterwards stop them.
+גת – a cistern that they make in front of the wine vat to receive the wine which is called a גת/marked off space for serving as a wine vat.
+גבים (cavity for collecting water, cistern) – it is the language of “This wadi shall be full of pools,” that is stated in the [Second] Book of Kings [Chapter 3, Verse 16]. And it is a pool/diluvium of water.
+פסולים- for those with gonorrhea for ritual immersion, for they are not fresh water.
+ולמצורעים – that we require fresh water to sprinkle upon him with the blood of the bird.
+ולקדש מי חטאת – that we require fresh water, and these since they have been stopped up are not fresh water. And that which is taught in the Mishnah because they were not filled up by means of a utensil, in order to invalidate them for mixing in every matter even if he came to mix within the vat or within the pools of water themselves.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+חמשה. לקדשן חמשה קידושין – each and every jar on its own.
+ונמלכו לקדשן קידוש אחד – to empty five of them into one large vessel and to mix the [the water with the ashes] at once/simultaneously.
+הרי כולן כשרים – for since each pone fills his vessel there isn’t here labor invalidating in water whether in filling/drawing water to casting the ashes in the water.
+היחיד שמליא חמש חביות כו' – nothing is fit/appropriate other than the last. For the first filling is invalidated with the work that he did when he filled the second [jar] prior to putting the ashes in the first [jar], and similarly, the second [filling] is invalidated when he fills the third [jar], and similarly all of them. But if from the outset he would fill five jars one after another or even one-[hundred jars in order to mix ashes and water in one mixing, as for example, that he needs to sprinkle upon many vessels, they would not invalidate each other and all of them are fit/appropriate, for all are considered one filling/drawing water. But when he filled from the outset for the sake of five mixings, all of them invalidate each other for reason of the labor, for it invalidates in the water until he casts in the ashes, therefore, nothing is fit/appropriate other than the last.
+ונמלך לקדשן חמשה קדושין – that he mixed this one on its own and that one on its own.
+אין כשר אלא זו שקידש ראשון – for the first mixing [of ashes and water] is considered labor for the others that would be filled ‘with water] but he did not place the ashes into them, for until he places the ashes, the labor invalidates in the water.
+אמר לאחד קדש לך את אלו – the individual that filled five jars to perform one mixing [of ashes and water], and he said to another person: “Mix for yourself these,” and he mixed [ashes and water] for five mixings, nothing is fit/appropriate other than the first, for since he said to him: “Mix for yourself and he gave them (i.e., the ashes and the water) to him, they became his and it is as if he filled them, and the mixing [of ashes and water] that he first did became [extrinsic] work to invalidate the others.
+אבל אם אמר קדש לי את אלו כולן כשרים – that the person who fills [the jars] did not do work, and the person who mixes [ashes and water] that is not his in order that they will become invalidated by [the actions of] his hand.
+
+Mishnah 2
+
+ועשה מלאכה בידו אחת – the filling/drawing water is invalid for reason of the [extrinsic] work.
+לו ולאחר – (etc. at the same time).
+שניהם פסולים – for since that for two people he is filling water, it is considered that one does work for his fellow.
+בין לו בין לאחר – that even though the water is not his, he has invalidated them with the [extrinsic] work/labor that he did at the time of the drawing of the water.
+
+Mishnah 3
+
+אם לו פסול - if the mixing [of ashes and water] is his, it is invalid, for perhaps, the labor/work preceded the mixing [of the ashes and water] and the water was invalidated.
+ואם לאחר – is the mixing [of ashes and water].
+כשר – for the owner of the water did not perform any labor/work.
+המקדש לו ולאחר – both of them are as one. Alternatively, he mixed [ashes and water] for his fellow prior to his own.
+שלו פסול – for the mixing [of ashes and water] of his fellow is considered work to invalidate his waters.
+שניהם כשרים – for the water is not his that it can be invalidated through him.
+
+Mishnah 4
+
+קדש לי ואקדש לך – as for example, that each one filled water for himself, and this one came and mixed [with ashes] the water of that one, and that one mixed the water [with ashes] of this one, the one who mixed [the water with ashes] first what he mixed for his fellow is kosher/fit, for his fellow did not do any work other than until after his waters were mixed [with ashes], but when they (i.e., the waters) were mixed with ashes, no work/labor invalidates it. But what the second [person] who mixed [ashes in the water] for the first [person] is invalid, for the first invalidated in that he mixed [water and ashes] in the water of the second ‘person] before his waters were mixed [with ashes].
+מלא לי ואמלא לך – the latter drawing of water/filling is kosher/fit, but the first drawing of water/filling is invalid, that is, that the waters that were filled were invalidated through the work of filling/drawing that he filled for his fellow.
+קדש לי ואמלא לך – that he had the waters filled/drawn and said to his fellow, “mix for me my waters [with ashes] and afterwards, I will draw [water] for you.”
+שניהם כשרים – for the work/labor does not invalidate after the mixing [of ashes with water]. And this also when the waters were drawn/filled for him, his waters are fit/kosher, that from when the waters were filled/drawn for him, he did not do any work.
+מלא לי ואקדש לך – that the other that had waters filled/drawn and he said to him: “Fill for me [waters] first, and afterwards I will mix [the ashes in the water] for you.”
+שניהם פסולים – this one who filled until his waters were not mixed [with ashes], and this one who mixed [ashes with water] for his fellow from when his waters were filled up/drawn.
+
+Mishnah 5
+
+הממלא לו ולחטאת – the person who fills/draws water, some of them he wants for his own needs and some of them he wants to place ashes for the rite of purification (i.e., sin offering).
+באסל (on a pole/yoke – fastening the bucket to the pole)- on a balancing pole/staff. And it was the practice of those who draw water that they would place a balancing pole/staff on their shoulders and a full pitcher was suspended on the top of the pole from in front of him and another pitcher from behind him.
+ואח"כ מילא את שלו, פסול- because of work/labor.
+ואת של חטאת לפניו – in order to do with them a greater level of guarding/protection.
+ואם נתן של חטאת לאחוריו פסולה – as it is written (Numbers 19:9): “to be kept for water of lustration for the Israelite community. It is for purification,” at the time that the are guarded/protected, they are the waters of lustration, [but] at the time that they are not guarded/protected, they are not the waters of lustration.
+היו שניהן של חטאת כו' – for since he has in mind that which is in front of him, he is reminded also about what is behind him. And that is because it is possible, meaning to say, it is possible to guard/protect that which is in back of him on account of what is in front of him.
+
+Mishnah 6
+
+המוליך את החבל בידו לדרכו (if one carries the rope – borrowed for drawing water) in his hand to restore it to the owner – on his way to perform the rite – and gave it to him) – after he had filled the bucket with a rope, he returned the rope to its owners, on his way, that it was not necessary to make a circuit/go out of his way or to lengthen his path, but rather, according to his walking , he found the owner of the rope and returned to him what was his, this is not labor (i.e., intermediate act of work) and the filling is kosher/fit/acceptable.
+שלא לדרכו – that he went out of his way in order to return the rope, it is work/labor and the drawing [of water] is invalid.
+זה הלך – meaning to say, that on this matter, one Sage went to ask from the Sages of Yavneh, the y are the Great Sanhedrin that were exiled there.
+הוראת שעה(a special dispensation) – it was a special case of an emergency. But if I was not this, it is not [allowed].
+
+Mishnah 7
+
+המכנן את החבל (he who winds around his hand the rope – for drawing the bucket up – until a sufficient length is wound up) – it is the manner of those who let down a bucket to fill with water, that when he raises the bucket, he surrounds the rope in his hand like a kind of ring so that it is doesn’t drag on the ground. And [the word] "מכנן" – is he language of the coils of the ileum. But if in the midst of raising the bucket, he winds the rope around his hand more than once, it is the need of raising it and this is not work and the drawing/filling of water is kosher/fit/appropriate. But if he winds it after he has completed drawing [the water], it is considered work and is invalid.
+לזה הכשירו הוראת שעה – what they validated in Yavneh as a special dispensation, not to bring the rope while not on his way [to the rite], but rather for this [individual] who wound the rope [around his hand] after he finished drawing they validated for him as a special dispensation/emergency.
+
+Mishnah 8
+
+המצניע את החבית – that he draws water with it to put in the trough, and after he emptied [the water] from it, he put it away/hid it prior to mixing the water [with the ashes] in the trough, this putting away [of the bucket] is not considered work, because he still needs it to fill it up [with water], and it is the need of drawing/filling water. And similarly, he inverted/bent it over on its mouth also to dry it because he still wants to fill [water] in it, it is not considered work, and it is fit/appropriate for filling/drawing. But, if he did so to bring the mixed ashes and water, that is, the water that is mixed [with ashes], since it is not for the purpose of filling/drawing water, it is considered work and the filling/drawing [of water] is invalid.
+בשביל שתחזיק מים הרבה – this emptying is not considered work.
+בשעה שהוא זולף -when he sprinkles.
+פסול – this emptying out is considered work.
+
+Mishnah 9
+
+והורה הוראה – to permit or to forbid, to defile or to purify, to make exempt or to make liable.
+ודבר שאינו משום הלכה – as for example, a lesson and showing [others] the way.
+אם עמד – if he was delayed there because of this.
+פסול – because of distraction. And this is the Halakha.
+
+Mishnah 10
+
+המוסר מימיו לטמא – to guard/protect them.
+פסולים – whether the first owners did work [or] whether the first owners did not do work, for it was in the possession of the guardian they exist and he was not strict to guard them because he is impure, but the Torah stated (Numbers 19:9): “to be kept for water of lustration.”
+ולטהור כשרים – and even if the first owners did work, for they (i.e., the waters with the ashes) had already left the domain of the owners and existed in the domain of the guardian. But however, if the guard did work, they are invalid.
+אף לטמא כשרים – for Rabbi Eliezer holds that a person who gave his water over to someone who is unclean, they exist in the possession of the first owners, therefore, if the owners did not do work, they are fit/appropriate. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 11
+
+והגביהו זה על זה – that they assisted each other to lift up/raise [the bucket].
+ונטל זה לזה קוצו – or that that each one took the thorn that was inserted in his hand.
+בקידוש אחד – that both of them were filling [water] for the purpose of one mixing, it is kosher/fit. For each one can assist his fellow, and removing the thorn that is in his hand also - requires filling/drawing water.
+בשני קידושין פסול – for each one of them invalidated his water in how he assisted his fellow or removed from him a thorn, because of work.
+אם התנו ביניהן – that each one said to his fellow: “when I lift up for you, it will become mine yours in your domain (and similarly the other [person] said to him). But after he lifted/raised it up, each one acquires one of them in his domain. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 12
+
+הפורץ על מנת לגדור (he who breaks down a fence [while carrying water] on condition of putting up a fence) – meaning to say, even on the condition of putting up a fence, is not considered work, and the filling [of water] is kosher/fit.
+האוכל על מת לקצות (the person who eats on the condition of storing up [dates and figs}- after he filled up water prior to his mixing [the water with ashes], he would collect/harvest figs on the condition to dry them on condition to make from them dried figs, and after he collected them, eat them, the thought that he wanted to make of them packed figs does not invalidate them in water, but they are as if he harvested/collected them to eat, and he do es not invalidate them, it is similar to someone who breaks down a fence [while carrying water] on the condition to put up a fence, for the thought that he thinks to to put up a fence does not invalidate it until he puts up the fence, the same applies here [as well].
+אם קצה (if he stored) – if he placed them in a place where they put the figs to dry, it is invalid.
+בשביל שלא יאבד פסול (in order that it not be wasted, it is unfit) – for the person who hides food in order that they not be wasted, is considered work.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+שנים שהיו שומרים את השוקת – that was filled for [mixing the ashes with the water] for the lustration/sin-offering.
+טהר – he who had become defiled was purified from his defilement.
+ונטמא שני – that is his companion who was ritually pure. -
+כשרים – the water that is in the trough.
+עמד ושעה שני מלאכה – the first person arose from jis work, and the second did work in his place.
+
+Mishnah 2
+
+נטמא וטמאהו- the sandal became defiled and it defiled the person for the [waters of] lustration/purification waters. For the vessels that were defiled through liquids defile the person for the purification, that we don’t count the first and second for purification/sin-offering as it is taught in the Mishnah further on in the chapter כל הראוי/whatever is appropriate (Mishnah 6). Even though that if these liquids fell upon his skin, he is ritually pure, for a person who is ritually pure for the rite of the heifer, if impure liquids came in contact with his flesh, he is pure like he was, except if they touched his hands, because impure liquids defile the hands, and regarding the purity of the sin-offering, we hold that if his hands were defiled, his body is defiled.
+מטמאיך לא טמאוני (those things which made you unclean could not have made me unclean) – liquids that defiled the sandal were not able to defile the pure individual, if they came in contact with his flesh, as we have stated, but the sandal that comes from their power defiles him.
+
+Mishnah 3
+
+השורף פרה – the Red [Heifer].
+ופרים – that are burned, such as a the bullock of Yom Kippur and the bull of the anointed priest [brought as a sin-offering by an anointed High Priest who unwittingly made an erroneous Halakhic decision] (see Tractate Horayot, Chapter 2, Mishnah 1) a bull for an unwitting communal sin [of an active transgression committed by the Jewish people, as a result of an erroneous halakhic decision handed down by the Great Sanhedrin] (see Tractate Horayot, Chapter 1, Mishnah 5), they defile clothing, for in all of them it is written [in regard to the Red Heifer] (Numbers 19:8): “[He who performed the burning] shall wash his garments [in water],” (see also Tractate Parah, Chapter 4, Mishnah 4 – that all who deal with the Red Heifer from the beginning to the end defile clothing and regarding the sacrifices of Yom Kippur, see Leviticus 16:28 and 16:26), but there is no difference regarding clothing that he touches, and the same law applies to all of the rest of the vessels. That we do not exclude anything other than a person and earthenware vessels alone, that do not defile if they come in contact with them.
+ופרה ופרים עצמן ושעיר המשתלח – if they came in contact with clothing, they are ritually pure. And this is what the clothing said to the man: “Things that made you unclean could not have made me unclean, but you made me unclean.”
+
+Mishnah 4
+
+האוכל מנבלת העוף טהור – the carrion of a clean bird, has no defilement if it came in contact with a person or with clothing, but in the esophagus it defiles humans to defile clothing, as it is taught in the Mishnah of Tractate Taharot (Chapter 1, Mishnah 1), and that what the clothing says to a person: “The things which made you unclean could not have made me unclean, etc.”
+
+Mishnah 5
+
+כל ולד הטומאה – as for example first-degree and second-degree, do not defile vessels, but the primary source(s) of ritual impurity. But liquid that was defiled in first-degree or second-degree defiles vessels, as a decree because of the liquid of a male with gonorrhea and/or a woman with a flux, such as his spittle, and his flux and his urine which are primary sources of ritual defilement.
+
+Mishnah 6
+
+אין כלי חרס מטמא חברו – that an earthenware vessel does not ever become a primary source of ritual impurity, and an earthenware vessels is not susceptible to receive ritual impurity other than from a primary source of ritual impurity, so we see, that an earthenware vessel does not defile its fellow earthenware vessel.
+אלא משקין – but if does defile liquids and the liquids return and defile its fellow earthenware vessel, as a decree because of the liquid of a male with gonorrhea/flux and a woman with flux as we have stated.
+
+Mishnah 7
+
+כל הפוסל את התרומה – as for example hands which are second-degree [of impurity], make liquids first-degree to defile non-holy things, but hands themselves that came in contact with non-holy foodstuffs, are pure, for something that is second-degree [in defilement] does not make non-holy things third-degree [uncleanness].
+חוץ מטבול יום - whose sunset had not yet arrived. Even though he defiles the heave offering, he does not defile liquids to become first-degree [uncleanness], and even the liquids of heave-offering if a person who had immersed himself that day had come in contact with them, other than those things which are invalid alone are not ritually impure (see also Tractate Kelim, Chapter 8, Mishnah 4).
+
+Mishnah 8
+
+כל הימים כמקוה – for all of these words as it is taught at the conclusion [of this Mishnah]. (And also) they do not render clean when running like springs, for a Mikveh does not purify in running/moving waters, but rather in collected waters, as is written (Leviticus 11:36): “However, a spring/אך מעין [or cistern in which water is collected shall be pure,]” a spring purifies in moving/running waters but a Mikveh does not purify in moving/running waters.
+ופסולין לזבין – for a man with gonorrhea/flux requires living waters, as it is written (Leviticus 14:9): “and bath his body in water; [then he shall be pure].” (see also Leviticus 16:26 and 16:28), and for the leper [as it is written (Leviticus 14:5): “[The priest shall order one of the birds slaughtered over] fresh water in an earthen vessel/אל-כלי-חרש על-מים חיים” [and for the waters of the sin offering], as it is written (Numbers 19:1): “and fresh water shall be added to them in a vessel.”
+הים הגדול כמקוה – Scripture did not call a Mikveh other than the Great Ocean, for in it Scripture refers in the Creation Story for there all the waters of Creation were gathered, and it doesn’t state “seas”/ימים – in the plural, other than because many seas are mixed in together in it, for all the streams travel to it.
+ר' יוסי אומר – all the seas and the Great Ocean have the status of a spring upon them regarding the fact that they purify in moving/running waters, because the streams go and flow upon them. But they are invalid regarding the status of living waters, for Scripture calls them Mikveh. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 9
+
+מים המוכין – that damage, as for example, that they are salty and tepid.
+פסולין – for the waters of the sin-offering/the Red Heifer.
+מים המכזבין (waters which fail at certain times) – that stop, like (Isaiah 58:11): “like a spring whose waters do not fail.”
+פסולין – for we require living/fresh waters.
+אחד בשבוע (once in seven years) – but once in a jubilee/יובל is well/good as they are called “living waters.”
+בפולמסיות – the soldiers of ravaging troops that drink and ruin them.
+בשני בצרון – years where rain fall stops.
+ור' יהודה פוסל – even those that do not fail other than in wartime or in years of drought. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 10
+
+מי קרמיון ומי פוגה – they are rivers in the land of Israel: 
+the swamp waters {see also Talmud Bava Batra 74b, listing the four rivers: The Jordan, the Yarmukh, the Karmiyon and Fugah, whereas the Arukh in its entry on Karmiyon mentions a verse from Second Kings, Chapter 5, Verse 12: “Are not the Amanah and the Pharpar, the rivers of Damascus, better than all the waters of Israel? I could bathe in them and be clean!”). It is the language of (Job 8:11): “Can papyrus thrive without marsh? [Can rushes grow without water],” meaning to say water in which clay/mortar and plaster/mud is combined/mixed in them. But the All-Merciful stated (Numbers 19:17): “fresh water shall be added to them in a vessel,” but here there is an interposition/an intervening object between the water to the vessel.
+מי תערובת (mixed waters)- they are unfit waters for they are combined/mixed.
+אחד פסול ואחד כשר – and they combined, it is prohibited to mix from the place of combination/mixture and below.
+ר' יהודה פוסל – even if both of them are fit/appropriate, Rabbi Yehuda invalidates taking from the place of combination/mixture, as a decree on account of one that is unfit. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 11
+
+באר אחאב – it is not explained where this is, but it comes to tell us that they are fresh waters.
+ומערת פמייס – a cave that is near to the city of Dan from where the Jordan goes out. And in the language of Ishmael (i.e., the Moslems), they call the Dan, Banias.
+ר' יהודה אומר הרי היא בחזקת מותרת – but the Halakha is not according to Rabbi Yehuda.
+עד שתצל – until the waters return to become clear/settled as at first. But the Halakha is not according to Rabbi Yishmael.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+צלוחית – a vessel that they place in it the waters mixed with ashes (i.e., waters of lustration) after he had cast the ashes into them, is called צלוחית/a flask [with a wide body and a narrow neck- containing the sprinkling water], and the vessel that they place in it the water in order to mix them prior to placing in the ashes is called שוקת/trough.
+מים כל שהן – which are not fit for sprinkling.
+יזה שתים – for if he sprinkles once, perhaps there isn’t here from the fit/appropriate [waters], but when he sprinkles twice, it is impossible that there isn’t in one of hem from the fit/appropriate [waters]. But the sprinkling does not need a [set] measure.
+וחכמים פוסלים – that they hold that sprinkling requires a [fixed] measure, and we don’t combine sprinklings. And the Halakha is according to the Sages. But Maimonides explained that he should make two sprinklings and cast them outside of the vessel, the rest should remain the waters of lustration which are fit/appropriate. And this is a hidden thing in my eyes, for in the Gemara in the chapter, "כל הזבחים"/All of the offerings (Chapter 8 of Tractate Zevakhim) [folio 80a], it is implied as I explained it.
+יניחנו בחמה והטל עולה – that it is the manner of the dew to evaporate/to go up towards the sun. And similarly, it (i.e., Scripture) states (Exodus 16:13-14): “In the morning…when the fall of dew lifted, [there, over the surface of the wilderness lay a fine and flaky substance, as fine as frost on the ground].” But the Halakha is not according to Rabbi Eliezer.
+יערה וכו' – he empties out what is within the vessel, and it is not fit to leave in it the waters of purification until it dries from the liquids and fruit juice.
+יערה ואינו צריך לנגב – and if there is that remains from it in the vessel, its mark is recognized.
+
+Mishnah 2
+
+ונתבקעו (burst forth) – that they (i.e., the insects and creeping things) within the water a long time until they burst, or even if they didn’t burst, but that the appearance of the water changed.
+חפושים (scorpion, beetle/scarabee) – a black worm.
+בין כך ובין כך – whether it burst or whether it didn’t burst.
+מפני שהיא כשפופרת – [like the tube] of a hollow reed and the water enters from this side and exists from that side, and the moisture that is within it combines with them.
+דירה (name of a grain worm) – a worm that is in wheat.
+כנה (vermin/louse) – a species of worm that also grows in grain.
+כשרים – even if they burst. But this is not the Halakha.
+
+Mishnah 3
+
+שתתה מהן בהמה או חיה פסולים – because of the liquid that is their mouths that returns, and the water and spittle that are in their mouths combine/mix.
+מוצצת (sucks) – but the liquid that is its mouth does not return to the water.
+מלקת (laps it up) – it laps/licks up (and lets the water drip back out of its mouth) on its tongue and it combines the spittle that is on its tongue with the water.
+אף הנחש מפני שהיא מקיאה (and even the snake because it vomits) – And such is the Halakha, but the Halakha is not according to Rabbi Eliezer [who adds the mouse].
+
+Mishnah 4
+
+החושב על מי חטאת לשתות ר' אליעזר פוסל – for he invalidates it through intention/thought.
+כשיטה – [that he turns up] the barrel to drink, or to take from it water to drink, but mere intention/thought does not invalidate it.
+במים שאינן מקודשין – that he filled them in order to place in them the ashes, but he did not yet place them.
+רבי אליעזר אומר כשיטה – but here he does not invalidate them with intention, for since they are mixed waters, he was persuaded/reconsidered to change his mind from his intention. Therefore, Rabbi Eliezer does not invalidate until he turns it up [to drink from it].
+רבי יהושע אומר כשישתה – because of the liquid that is in his mouth when he returns and combines/mixes with the water, and he invalidates them.
+ואם גרגר (if he poured it down his throat – as opposed to setting his lips to the vessel) – it is the language of a gullet/throat. That is to say, that he didn’t drink it in the manner of those who drink but rather, poured the water in his throat.
+כשר – for there is no liquid from his mouth in the barrel. And the Halakha is according to Rabbi Yehoshua in both of them.
+
+Mishnah 5
+
+שלא יעשם תקלה לאחרים – that they reach the plaster/mud and they will be defiled in the waters of purification that are in it.
+ר' יהודה אומר בטלו – in the plaster/mud. But further, he does not defile after they have been trampled/stamped [in the mud].
+מעת לעת – if it was slaughtered within twenty-four hours of its drinking. But it delayed more than this, they became consumed in its intestines.
+רבי יהודה אומר באלו במעיה – and even if he slaughtered it within twenty-four hours, its flesh is pure. But the Halakah is not according to Rabbi Yehuda in both of these.
+
+Mishnah 6
+
+מי חטאת – we are speaking of mixed purification waters. But waters that are not mixed are permitted, as it is taught in the concluding clause [of the Mishnah].
+ואפר חטאת – even the ash itself without water.
+לא יעבירם בנהר ובספינה – that a decree was made because of an incident of one person who was taking the waters of purification and the ashes of purification in a boat on the Jordan [River] and it was found that an olive’s bulk of a corpse was inserted in the bottom of the boat.
+ולא ישיטם על פני המים (he should not float them on the water) – for it is similar to a boat, and similarly, he should not stand on this side of the river and cast them to the other side, and also that this is similar a bit to a boat.
+אבל עובר הוא – on his feet.
+במים – with the waters of purification that are in his hand.
+עובר הוא הטהור לחטאת – whether in a boat, whether he floats over the water a vessel which is pure/clean to place in it the waters of purification when they are empty, or that he has water in it water that had not yet been mixed with the ashes of the [Red] Heifer. For they did not decree other than on the mixed waters and on the ashes alone, not on the man or the pure vessels (and the waters that are not mixed).
+
+Mishnah 7
+
+אפר כשר – the ashes of a [Red] Heifer that are suitable/appropriate for sprinkling.
+שנתערב באפר מקלה (that were mixed with wood-ashes) the ashes of a portable stove on feet with caves for two pots.
+הולכים אחר הרוב לטמא – if the majority are the ashes of the [Red] Heifer, it defiles, [but] if the majority is the ashes of a portable stove on feet with caves for two pots, it does not defile.
+ואין מקדשין בו- even if the majority are the ashes of lustration/expiation, but they don’t mix with it, since it was combined with the ashes of a portable stove on feet with caves for two pots and even a little bit.
+ר' אליעזר אומר מקדשין בכולן – for Rabbi Eliezer holds that we don’t require a measurement for sprinkling, and it is impossible that there isn’t a little bit from the ashes of lustration/expiation. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 8
+
+מי חטאת שנפסלו – as for example, that their appearance changed not on account of themselves, and in a similar manner , from the things that invalidate the waters of purification/expiation.
+מטמאין את – the person (see also Tractate Kelim, Chapter 1, Mishnayot 1-2).
+הטהור לתרומה – whether he touched them with his hands or whether he touched them with his body, they are considered like suitable/appropriate like waters of expiation/purification, and this defilement is from the Rabbis, for from the Torah, since they were made unfit/invalid, their greater defilement spread all over/blossomed, and because of this, it (i.e., the Mishnah text) teaches that “it renders unclean the person who is clean for heave-offering,” which implies especially for heave-offering but not for non-holy offerings.
+ואת הטהור לחטאת לא בידיו – that is to say, it does not defile the pure person for a sin/purification offering whether he touched them with his hands or whether he touched them with his body, for the they are considered appropriate/suitable like the waters of purification/expiation, and these that one carries the waters of expiation that have in them [enough] in order for sprinkling or he touches them, he is impure for all things, but for a sin-offering/expiation, however, he is pure.
+נטמאו מטמאין את הטהור לתורמה – like the waters of suitable/acceptable sin-offerings/expiation offerings, but a person who is clean for the purification offering, it defiles him if he touched it with his hands, for since they were defiled, they are not worse than the rest of the impure foods and liquids that defile the hands, for we hold that the purification of the waters of purification/sin-offering, when his hands were defiled/made unclean, his body was made unclean.
+
+Mishnah 9
+
+אפר כשר שנתנו על גבי מים שאינם ראוים לקדש – their law is like the law of the waters of purification/sin-offering that were invalidated.
+מטמאין את הטהור לתרומה בידיו ובגופו – like the law of all the rest of the suitable/appropriate waters of expiation/sin-offering, but they do not defile the clean person for a sin-offering, for the waters of expiation/sin-offering do not defile the person who carries them, and the person who touches them, other than the rest of the defilements, not for the purification of the waters of expiation/sin-offering.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+כל הראוי לטמא מדרס (all that is appropriate to be made ritually impure by treading – by someone with gonorrhea, a woman in flux, a woman after childbirth and a menstruating woman) – as for example, designated vessels for lying, sitting and riding.
+מדף לחטאת (indirect contact for conferring ritual impurity – based upon Rabbinic decree – for objects above a man with gonorrhea for the purification rite) – if the pure person with the waters for purification/sin-offering shook them [so as to move it from its place]. Even they are pure for heave-offering [for a Kohen], those who shake them are defiled as if they are defiled through treading, and it is a mere stringency as we state [in Tractate Hagigah 18b -Mishnah Hagigah 2:7]: "בגדי אוכלי תרומה מדרס לקודש"/”The clothing of those who eat heave offering is in the status of Midras/treading uncleanness for those who eat Holy Things {i.e., officiating priests). We call it מדף/indirect contact by shaking, because it is a mere stringency of the Rabbis. It is he language of (Leviticus 26:36): “The sound of a driven leaf [shall put them to flight].”
+ואדם כיוצא בהן – if a person who is clean/pure for a purification/sin-offering shook a person who is pure for heave-offering, the purification/sin-offering is defiled and those who are pure for heave-offering are considered as men who have gonorrhea/a flux regarding the sin-offering.
+וכל הראוי ליטמא טמא מת - as for example, vessels that are not trodden subject to Levitical uncleanness through the immediate contact of someone with gonorrhea by treading or leaning against.
+ר' אליעזר אומר אינו מדף – if he shook them it was not defiled for the purification/sin-offering.
+ר' יהושע אומר מדף – if he shook them, even those that are pure are defiled for the purification/sin-offering. But the Rabbis dispute and divide it between those that are impure and those that are pure. There are three disputes in this matter, and the Halakha is according to the Sages (i.e., that which is [actually] unclean [because of the corpse] is [regarded as unclean with indirect contact/Maddaf uncleanness, and that which is [actually] clean is not [regarded as] unclean with Maddaf/indirect contact uncleanness).
+
+Mishnah 2
+
+שנגע במדף טמא – The upper part of a person with gonorrhea is called a מדף /Maddaf for if there were on top of a person with gonorrhea tent-covers one on top of another, all of them are impure through indirect contact for conferring ritual impurity, even the uppermost one that the person with gonorrhea did not have contact with. Just as [the case of] ten mattresses/beds one on top of the other and a person with gonorrhea lay down on the uppermost one, all of them are ritually impure according to the Torah because of lying, and even though he didn’t come in contact/touch the lowest ones, so also the upper tent-covers that are upon the person with gonorrhea, all of them are impure according to the Rabbis because of indirect contact/מדף and מeven though he did not come in contact with them. But there is a distinction between lying to indirect contact by shaking/מדף, that the person [who defiles] by lying becomes a primary source of ritual uncleanness/אב הטומאה to defile people and vessels, but the מדף/indirect contact through shaking is not other than a secondary source of impurity/ולד הטומאה to defile food and liquids but because of the stringency of the purification/sin-offering, people and vessels that came in contact in an indirect manner through shaking/מדף are impure for a purification/sin-offering (see also Tractate Eduyot, Chapter 6, Mishnah 2 and Tractate Zavim, Chapter 4, Mishnah 6).
+לגין של חטאת (a flagon/bottle – smaller than a pitcher and larger than a cup of purification water) – it is a vessel that only requires rinsing to be restored to Levitical cleanness, and he wants to put in it the purification water.
+שנגע במדף, טמא – and it requires ritual immersion.
+שנגע באוכלין ומשקין – and even if they are ritually pure for heave-offering [for Kohanim] and for Holy Things.
+בידו טמא – according to the law of impure food and liquids which defile the hands, that someone who is ritually pure for heave-offering and for Holy Things is invalid for purification/sin-offering, and further, there is an additional stringency regarding the purification/sin-offering that its body was defiled. And therefore, when it touched his hand with food and liquids it is impure.
+ר' יהושע מטמא – for he decreed that shaking an object so as to move it from place to place is because of contact/touching. But the Halakha is not according to Rabbi Yehoshua.
+
+Mishnah 3
+
+קלל של חטאת (the vessel containing the ashes for lustration) – an earthenware vessel that has in the ashes of the [Red] Heifer. The Aramaic translation [of קלל] is from (Genesis 24:15): "וכדה על שכמה"/ “[Rebekah came out] with her jar on her shoulder,” the vessel/jar on her shoulder.
+שנגע בשרץ טהור – for an earthenware vessel does not become defiled from what is on top of it.
+שנתנו כל גביו -that he placed the pitcher/jar on top of the insect.
+וחכמים מטמאין – because it was placed in an impure place, and the Torah stated (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow] and deposit them outside the camp in a pure place,” but Rabbi Eliezer holds that since the vessel and the ashes that are within it are ritually pure, it well that we call it, “a pure place.” But the Halakha is not according to Rabbi Eliezer.
+ר' יוסי מטהר – through placing it (i.e., the vessel containing ashes for lustration) on top of food and liquids and Holy Scrolls, since it’s place is ritually pure from a primary source of ritual uncleanness.
+וחכמים מטמאים – for we require that it be ritually pure from all defilement, and [regarding] Holy Scrolls, the Rabbis decreed that they defile the hands. And the Halakha is according to the Sages.
+
+Mishnah 4
+
+שנגע בתנור – and even if it is ritually pure for Holy Things, if the person who was clean for the purification rite touched the oven.
+טמא – and he requires ritual immersion for the purification/sin-offering, for the person who is clean for Holy Things invalidates the purification offering, and especially that he touched it with his hand, that his hands became defiled and his body became defiled. But by his foot, he is ritually pure, that his hand is served above, but his foot is not served above, similar to food and drink above (in the previous Mishnah).
+והלגין בתוכו – a vessel that he put into it the waters of purification which is placed within his hand.
+וכן האסל (and similarly a yoke/pole carried on one or two shoulders) – a balancing pole/staff that they place wo pitchers on its two heads.
+ובו שתי קללות – two vessels that the ashes are placed in them, for one pitcher is tied to the head of the balancing pole/staff, and the other pitcher is tied on its second head, but now the person and the yoke/pole are on top of the oven, and the bottle/flagon and the pitcher that the water and the ashes are in them are outside of the oven.
+ר' עקיבא מטהר – that the vessel that contains the ashes does not stand on top of the oven, as it is in a pure place.
+וחכמים מטמאין – since he person who carries I is standing on top of the oven, we consider the vessel as if it stands on top of the oven and it is placed in a ritually impure place. But the Halakha is not according to Rabbi Akiva (see also Talmud Shabbat 97b)
+
+Mishnah 5
+
+היה עומד חוץ לתנור – that the oven forms a partition between himself to the wall, and the window of the wall and in is the flagon of the waters of lustration.
+והעבירו על פי התנור – for all of their ovens their mouths are upward.
+ר' עקיבא מטמא – for he holds that something that is snatched in the air is like it was placed there, and at the time that it passed it over the mouth of the oven, it is as it he placed it inside it and it became defiled.
+וחכמים מטהרין – for they hold that we don’t say that something that is snatched in the air is not like it was placed there. And the Halakha is according to the Sages.
+ובידו כלי ריקם – that is not as it is and he placed it in a pure place but the ashes of the [Red] Heifer and the mixed water next to the ashes.
+
+Mishnah 6
+
+של חטאת טמא – that the Holy Things and the heave-offering are ritually impure next to the [waters] of purification.
+שניהם בשתי ידיו – that the person who carries the purification waters in his one hand and that of Holy Things or of heave-offering in his other hand.
+שניהן טמאים – of the purification waters because it touched that of heave-offering in his hand and when his hands were defiled, his body was defiled and it defiles the waters of lustration, and that of heave offering is impure because he carries the waters of lustration.
+בשני ניירות – but even though the person is impure because he carries the waters of lustration, nevertheless the heave-offering is pure for the paper interposes and doesn’t touch the heave-offering that is in his hand.
+של חטאת בנייר ושל תרומה בידו שניהן טמאין – for when it touched his hand, that of heave-offering was defiled for the purification offering. But the paper that is of the purification/sin-offering does not interpose, for we don’t count first-degree and second-degree [ritual impurity] for purification, and the purification offering was defiled, and a person is impure because he is carrying the waters of lustration and he defiled that of the heave-offering when he touched it with his hand. But heave-offering that is [surrounded by] a piece of paper, the paper interposes for it and even though it touched that of the purification offering in his hand, both of them are pure, for even though he is impure because he carries the waters of purification, nevertheless, the waters of purification do not return and become defiled through a defilement that comes to a person on account of themselves.
+ר' יהושע אומר של חטאת טמא – Rabbi Yehoshua according to his reasoning who stated in the Tosefta (Tractate Parah, Chapter 10, Halakha 8) that someone who is pure for the purification waters that moved the key which is pure for heave-offering, lest he forget and move the unclean thing. But here also, even with two pieces of paper it is impure, for when he is carrying the heave-offering, even though he doesn’t touch it, it is a מדף/indirect contact for the purification waters. But the Halakha is not according to Rabbi Yehoshua.
+היו נתונין על גבי הארץ ונגע בהם – that he placed one hand on that of the purification waters and the other hand on that of Holy Things or of heave offering.
+של חטאת טמא – that the person became defiled through the bottle/flagon of heave-offering and he defiled that of the purification offering.
+ושל קודש ושל תרומה טהורים – for a person is pure for Holy Things and for heave-offering, for he did not touch the waters of lustration other than the bottle/flagon.
+הסיטן, ר' יהושע מטמא – for according to his reasoning that he said that a person who is pure for the purification offering who moved the key which is pure for heave-offering is impure. But the Halakha is not according to him.
+
+Chapter 11
+
+
+
+Mishnah 1
+
+צלוחית – [a flask with a wide belly and a narrow neck] of water of purification.
+ובא ומצאה מכוסה פסולה – that I say that a person entered to there and covered it, most people are not ritually pure for the purification offering.
+אם יכולה חולדה לשתות ממנה פסולה – but if it (i.e., the weasel) is not able to drink we do not invalidate it for the reason that perhaps an unclean/impure man entered and uncovered it, for it is not the manner of people to uncover but rather to cover because of the insects, but insects/moving creature, it is their manner to uncover/reveal but it is not their manner to cover. But specifically, something covered and he found it uncovered, we are concerned for a weasel, but something that is uncovered and he found it uncovered like he left it, we are not concerned, even though they were suspect to supply revealed/uncovered water, for danger is more stringent than a prohibition.
+או נחש לדברי רבן גמליאל – who said above (in Tractate Parah, Chapter 9, Mishnah 3) that even the snake invalidates it because it vomits.
+החטאת – the ashes of the purification rite or the mixed waters [with ashes] that were in the tent of a corpse within a vessel that has upon it a tight-fitting lid.
+אינן נצולין – and are defiled. From what is written (Numbers 19:9): “[A man who is pure shall gather up the ashes of the cow] and deposit them outside the camp in a pure place,” but this is not a pure/clean place. But vessels that stand to place in them the waters of purification or the ashes of purification/sin-offering, and similarly the hyssop that is prepared to sprinkle on it, are protected by a tight-fitting lid.
+
+Mishnah 2
+
+כל הספק טהור לתרומה – any matter of doubt that if it that same doubt appeared in the heave-offering, the heave offering is pure, if it appeared in a similar manner in the purification offering, it is pure (see also Tractate Taharot, Chapter 4, Mishnah 2).
+וכל התלוי לתרומה – and an doubt that if it appeared in heave-offering where we suspend it we don’t eat neither do we burn it, if it appeared in a similar manner in the purification offering, the ashes should poured out or the mixed mater. And in the Tractate Taharot, in the Chapter “He Who Threw Something Unclean”/הזורק תרומה (Chapter Four), we taught to them regarding a doubt of something pure and on a doubt that is upon his hands, we suspend it regarding heave-offering (see Tractate Taharot, Chapter 4, Mishnah 5).
+ואם עשו על גביו טהרות (and if they prepared clean things on account of it) – if e sprinkled with these ashes that were defined in doubt that was suspended for heave-offering, and made clean things on account of it through that sprinkling, they suspend those pure things, and they don’t eat nor burn them.
+הרפפות (cases of Levitical uncleanness arising from vibrations caused by unclean persons) – like a kind of net-work/mat of wood.
+טהורת לקודש לתרומה ולחטאת – because they are not vessels and they are not suitable/appropriate for treading [by someone with a flux or a woman after childbirth].
+והרעדות (indirect contact through vibrations) – pieces of wood/boards that are not attached well to each other, and when a person leans upon them, they vibrate/tremble and shaking.
+טמאות לחטאת – sometimes when a person sis upon them and they are appropriate to become defiled though sitting. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 3
+
+אם יש בה כביצה – for a person who eats less than an egg’s bulk does not defile.
+בין הרה בין טמאה המים טמאים – for the purification of impure heave-offering next to the purification offering.
+והאוכלה חייב מיתה – that was defiled in the waters of lustration at the time of his consuming it, and the heave-offering in the defilement of the body is [punishable] by death.
+ר' יוסי אומר בטהורה המים טהורים – for Rabbi Yossi holds that the person who is pure for heave-offering does not defile the waters of lustration/purification water. But the Halakha is not according to Rabbi Yossi.
+שהכניס ראשו ורובו בתוך מי חטאת – the Rabbis decreed on all who come with their head and the majority of their body in drawn water, as is explained in the first chapter of Tractate Shabbat (see Mishnah 4), and it is one of the eighteen matters that they decreed on that day (i.e., the day when Rabban Gamaliel was removed as the President of the Academy – see Tractate Berakhot 28a) and these are the drawn waters of the waters of purification, therefore, when he placed his head and the majority of his body in them, he was defiled, and from when he was defiled, and he is not pure for the waters of purification, the waters of purification return and -defile him and he becomes first degree of ritual defilement, for the waters of purification defile the pure person to them, but he who is not ritual pure to them, they defile him.
+
+Mishnah 4
+
+כל הטעון ביאת מים מדברי תורה – as for example, a person who comes in contact with all primary sources of ritual uncleanness (see the first chapter of Tractate Kelim)
+מטמא את הקודש ואת התרומה – because it is first-degree of ritual uncleanness, it makes it second-degree of ritual uncleanness and with tithes, and third-degree of ritual uncleanness with heave-offerings and fourth degree of ritual uncleanness with Holy Things.
+לאחר ביאתו – that he ritually immersed and did not have a sunset pass, he has the law of second degree of ritual uncleanness, and makes heave-offering third-degree of ritual uncleanness and Holy Things fourth-degree of ritual uncleanness.
+וחכמים אומרים פוסל בקודש – in the same way that a person who immersed himself that day invalidates heave-offering, so he invalidates Holy Things, but he does not defile Holy Things, for since he immersed his defilement is weakened, and he is made equivalent to something invalid, [but] he is not made equivalent to being impure.
+ואם בא אל המקדש – all who are required to ritually immerse from the [Written] Torah, who comes to the Sanctuary, that is to the Israelite Courtyard, even after he had immersed prior to his sunset, is liable [for extirpation]. And even to the Women’s Courtyard, a person who immersed himself that day is forbidden to enter, but he is not liable [for extirpation] other than in the Israelite courtyard.
+
+Mishnah 5
+
+כל הטעון ביאת מים מדברי סופרים – as for example, that he ate impure foods and drank impure liquids, and the hands and vessels that were defiled by liquids and similar things (see also Tractate Zavim, Chapter 5, Mishnah 12).
+וחכמים אוסרים במעשר – and the Halakha is according to the Sages.
+לאחר ביאתו – after he ritually immersed, immediately he is permitted to all of them and does not need [the arrival] of sunset.
+ואם בא אל המקדש פטור – for the Torah did not forbid his coming into the Sanctuary other than on someone who was defiled by a primary source of ritual uncleanness according to the [Written] Torah, as it is written (Leviticus 5:2-3): “[Or when a person touches any impure thing – be it the carcass of impure beast] or the carcass of impure cattle or the carcass of an impure creeping thing [- and the fact has escaped him, and then being impure, he realizes his guilt;] Or when he touches human impurity [-any such impure whereby one becomes impure – and, though he has known it, the fact has escaped him, but later he realizes his guilt].”
+
+Mishnah 6
+
+מטמא את מי חטאת – and even after he ritually immersed, [but] if he didn’t ritually immerse for the purpose of the purification rite it is as if he did not ritually immerse, as is taught in the [second] chapter [of Tractate Hagigah folio 18b/Chapter 2, Mishnah 6]: "אין דורשין"/They do not expound [upon the laws of prohibited relationships]: “[If] he immersed for eating food in the status of Holy Things and is thereby confirmed as suitable for eating food in the status of Holy Things, he is prohibited from engaging in the preparation of purification water.” But once he ritually immersed for the sake of the purification water, even a person who ritually immersed himself that day, according to the Torah, who is invalid for heave-offering and for Holy Things, is fit/appropriate for the purification water, for a person who ritually immersed himself that day/טבול יום is fit for the [ritual of the Red] Heifer.
+ומזה מי חטאת במגע ובמשא (the one who sprinkles the purification water in contact and carrying) – and in this, everyone does not disagree. But regarding hyssop that is pronounced fit to receive ritual defilement, and because the person who eats them he requires being made fit that [purification] water can come upon him, and similarly, with water that is not mixed [with ashes] and stands for Holy Things, and an empty vessel that is clean and stands in order to place in it the purification ashes, but in this, Rabbi Meir (i.e., contact and carrying) and the Sages (i.e., in contact, but not in carrying) dispute (i.e., if he carried them but did come in contact with them, they are not defiled). And the Halakha is according to the Sages.
+
+Mishnah 7
+
+כל אזוב שיש לו שם לווי (all hyssop that has an epithet/surname) – that it is customary to accompany with it another name, such as those that are explained further on (see also Tractate Negaim, Chapter 14, Mishnah 6).
+אזוב זה – that is to say, undefined hyssop that a person who sees it says, “this is hyssop” undefined (i.e., without a modifier).
+ושל תרומה טמאה – that the hyssop of the garden is liable for heave-offering when they harvested/picked it for eating. But surely it comes to tell us that even though it is less than an egg’s bulk that doesn’t defile the waters of purification, nevertheless, its sprinkling is invalid, since the hyssop itself is unclean.
+ושל טהורה לא יזה – because he causes loss to the heave-offering.
+תמרות (berries) – like a kind of berries that are on the heads of the hyssop.
+אין חייבין על היונקות (they are not liable for young shoots) – that are impure that were sprinkled upon with young shoots and this sprinkling came into the Sanctuary, he is not liable.
+רבי אליעזר אומר וכו' – But the Halakha is not according to Rabbi Eliezer.
+גבעולים שלא גמלו (calyx or capsule of plants/stalks [of hyssop] before the buds have ripened) – all the while that the flower is placed within its pouch/pocket before it opens up.
+
+Mishnah 8
+
+מנגבו – in order that the fit/suitable water does not combine/mix with invalid water.
+אע"פ שנגבו פסול – and even though it was not defiled, from when it became susceptible to receive ritual defilement.
+לקטו לחטאת – to sprinkle upon it the waters of purification.
+כמלקט לעצים – and he dries it, and it is fit/suitable. And such is the Halakha (according to Rabbis Yossi and Shimon).
+
+Mishnah 9
+
+שלשה קלחים ובהן שלשה גבעולים (three stalks and on them are three buds) – one bud on each stalk (see Rashi’s commentary on Talmud Sukkah 13a). But we require three stalks, we derive [by analogy/Gezerah Shavah] "לקיחה לקיחה"/taking, taking from the bunch of hyssop (see Exodus 12:22: "ולקחתם אגדת אזוב וטבלתם בדם אשר-בסף"/Take a bunch of hyssop, dip it in the blood that is in the basin) from the Egyptian Passover/פסח מצרים, just as there [it requires] three, and in this it is called an אגודה/bunch, even here, it is called a bunch/אגודה, even here it is three (and see Numbers 19:18: “A person who is pure shall take hyssop, dip it in the water, and sprinkle on the tent and on all the vessels and people who were there, or on him who touched the bones or the person who was killed or died naturally or the grave.” – and just as it is a Mitzvah to take them as a bunch for the Exodus from Egypt, so here as well).
+מפסגו ואוגדו (he severs the stalks of hyssop and ties them) – he separates it and divides it so that there will the three stalks that are separated one from the other.
+ר' יוסי אומר מצות אזוב שלשה – Rabbi Yossi is more stringent that the first Tanna/teacher [of the Mishnah] (see Talmud Sukkah 13a), for according to Rabbi Yossi, at the beginning, two stalks [and two buds] are invalid, but according to the first Tanna/teacher two are fit/appropriate, and it is not invalid until there would be at the outset that its remnants are one. But when the first Tanna/teacher says that the Precept of the hyssop is three stalks, it is for the mere commandment, and it is not to be indispensable. And the Halakha is according to Rabbi Yossi.
+וגרדומיו כל שהוא (but its stump is any size at all) – the stumps of the buds is any size at all. But its remnants and stumps are two words, for its remnants are the remnants of the three stalks, which are two stalks, and its stumps is the bud itself, that I comb and is broken and there remains from it just a little bit.
+
+Chapter 12
+
+
+
+Mishnah 1
+
+האזוב הקצר מספקו – he lengthens it in order to make It sufficient: 
+And with a reed used as a spindle. It is the spindle/distaff that the women spin on it.
+וטובל ומעלה – and even though it is written (Numbers 19:18): “A person who is pure shall take hyssop, dip it in the water,” and he takes the spindle that the hyssop was placed on its head, it is well that we call it, “[A person who is pure] shall take hyssop,” that taking by means of another thing which is called “taking.”
+ואוחז באזוב ומזה – that with sprinkling we require that he holds the hyssop in his hand.
+ר' יהודה ור' שמעון אומרים כו' – But the Halakha is not according to Rabbi Yehuda and Rabbi Shimon.
+
+Mishnah 2
+
+ספק מן הכוש ספק מן החוט כו' – for we require definitive sprinkling from the hyssop, because they say: “let the impurity stand on the basis of its presumptive condition.”
+מחברו מיצה עליו (from its neighbor it dripped/emptied upon it) – perhaps the waters of purification dripped/emptied of one vessel and went on to the other.
+הזאתו פסולה – for if from its neighbor it dripped/emptied upon it, this is not sprinkling from the hyssop.
+טובל ומעלה כדרכו – but we don’t say that from out of that its mouth was pressed to go out perhaps the waters would return into the vessel and would not remain in the hyssop according to the measure.
+ר' יהודה אומר הזייה ראשונה – we are not concerned/suspect regarding the first sprinkling, but the second sprinkling, because it (i.e., the water) was pressed to come out and also he sprinkled from them, they were all the more lessened and we are concerned with the second sprinkling lest there did not remain in the hyssop according to the measure. But the Halakha is not according to Rabbi Yehuda.
+לא יספג ([that the hyssop] does not absorb [moisture on the side of the flask as it is pulled out]) – that he will not wipe off/cleanse from the sides of the vessel or from its rim, as it is written (Numbers 19:18):”[A person who is pure shall take hyssop] dip it in the water,” but not absorb.
+הזאתו פסולה – for we require the intention of sprinkling and indeed his intention was not performed.
+ואפילו הן מאה – that we don’t require sprinkling on its own for each and every person or for each and every vessel.
+
+Mishnah 3
+
+על דבר המקבל טומאה – people and vessels.
+על דבר שאינו מקבל טומאה – animals and vessels of stone.
+אם יש באזוב לא ישנה – if there remains in the hyssop in order to do sprinkling, he does not need to return and to ritually immerse [the hyssop in the water] a second time, but rather he sprinkles from that which remains in the hyssop on the impure thing and the sprinkling counted for him. As is it is written (Numbers 19:19): “The pure person shall sprinkle it upon the impure person,” until he intends to sprinkle on the impure person, therefore, when he intends at the time of ritual immersion of the hyssop to sprinkle on the impure person, he should not repeat [the dipping of the hyssop in the water,” but rather he should sprinkle from what remains in the hyssop. But if he dipped the hyssop in order to sprinkle upon a thing that is not susceptible to receive ritual defilement, since that the beginning of his immersion is invalid, so his sprinkling is invalid and he should not sprinkle with what remains on the hyssop until he repeats [the dipping of the hyssop in the water.
+המים המנטפין (the water that drips off) – from the hyssop that he had ritually immersed it for the sake of something that does not receive ritual impurity, if he immersed those drops of hyssop and sprinkled from them, they are appropriate/suitable.
+לפיכך הן מטמאין -because their precepts were not done, for the first immersion was invalid, and behold, these drops are like the rest of the waters of purification that are kosher that they defile.
+
+Mishnah 4
+
+המזה מחלון של רבים – that stands in the window in the public domain and sprinkles there on the impure that pass by, and he sprinkled on an impure person thinking that the waters that are in his hands are pure for sprinkling.
+ונמצאו פסולים – if he entered with this sprinkling to the Sanctuary, the impure person is example from a sacrifice [on his entering into the Sanctuary while impure], for this is a doubtful/uncertainty with regard to ritual impurity in the public domain (i.e., by Torah law, if uncertainty arises concerning the ritual purity of a person or an object, and that person or object is in a public domain, they are ritually pure. If the situation arises in a private domain, they are considered ritually impure) and his doubtful purity is deemed to be pure. And Maimonides explained the reason, that this impure person is under compulsion/unavoidably prevented, for he did not have in mind to check if the waters were fit/suitable for sprinkling or not, since he was standing in the public domain and sprinkling on many people. But if he stands in the window of a single individual and sprinkles, the impure person would have to check on the waters if they are fit/suitable, or not, and since he did not check, it is an inadvertent error but not something unavoidably preventable, and if he entered into the Sanctuary with this sprinkling, he is liable for a sacrifice, for this is like a doubtful impurity in the private domain where this doubt is impure.
+שאין כהן גדול חייב על ביאת המקדש – as it is written (Numbers 19:20): “[If anyone who has become impure fails to purify himself, [that person shall be cut off from the congregation, [for he has defiled the LORD’s sanctuary],” the waters of purification are equivalent to the congregation, that is to individuals, excluding the High Priest, whose sin is not equivalent to that of individuals.
+מחליקין היו (they would slip [on water]) – meaning to say, that there were so much waters of purification there until people would slip upon them, and even so they would trample on them, because they would not defile, since their Mitzvah was done.
+
+Mishnah 5
+
+בכנפו – in the corner of his garment. Because the ax that required sprinkling is a primary form of ritual defilement , and when he holds its corner the corner [of the garment] becomes first-degree of ritual impurity, but the person who holds is not impure, for a person and vessels do not receive defilement other than from a primary source of ritual impurity, and even though there is on the ax water sufficient for sprinkling, the person who holds it is not ritually impure because of carrying the waters of lustration, since the Mitzvah had already been fulfilled.
+כדי שיטבול ראשי גבעולין ויזה (in order that he may dip the tips of the buds and sprinkle) - outside from what the hyssop absorbs.
+כאילו הן על האזוב של נחושת – which does not absorb [water]. For we see the waters that are absorbed in the hyssop as if they are discernable/in natural form to complete the measure of sprinkling so that those who carry them are impure. And that which is written (Numbers 19:21): “he who sprinkled the waters of lustration”/"ומזה מי הנדה" [shall wash his clothes and whoever touches the water of lustration shall be impure until evening],” for they (i.e., the Rabbis) expound from this to the person who carries according to the measure of sprinkling, that is as if there were discernable/in natural form that they had the measure of sprinkling. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+המזה אזוב טמא – as for example, the hyssop of a garden that was picked/harvested for eating.
+אם יש בו כביצה – which is the measure of food, whether to susceptible to receive ritual defilement or whether to defile others.
+והזאתו פסולה – as it is written (Numbers 19:19): “The pure person shall sprinkle it,” that the person who will be sprinkling is pure and the hyssop is pure.
+אפילו הן מאה – all of them are ritually impure for purification/sin-offering, for we don’t count first-degree and second-degree for purification but rather all of them are first-degree.
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+שנטמאו אחוריו (that the outer side of which was made unclean) – with impure liquids. That for the rest of the pure things its inside was not defiled, but for purification/sin-offering, it is not the case.
+הזוג והענבל (the bell/body of the bell and the clapper) – for if he sprinkled upon one of them, its fellow is pure. And a זוג – is the bell, and the ענבל is the hammer that is inside that strikes the bell that through it strikes/knocks/tingles.
+כוש של רובן (a reed used as a spindle of coarse weft/material) – a spindle/distaff that they weave meshes; it is the bulrushes/reed-grass that they make matting.
+לא על כוש ולא על הפיקה (not on the reed used as a spindle and not on whorl/ring) – meaning to say, he should not sprinkle on this one alone, nor on that one alone, for there is no attachment/connection. But he must sprinkle upon both of them.
+פיקה – what they place at the end of the reed used as a spindle to make it heavy is called a פיקה/whorl/ring. It is called PURSLAV in the foreign language.
+ואם הזה – on one of them alone (and not upon both the reed and the whorl/ring), it is considered sprinkled. And Maimonides explained, not on the reed used as a spindle and not on the whorl/ring, but rather on a copper reed that they would regularly put at the tip of the reed/spindle that is called a צנורא/hook or pivot. And upon it they would sprinkle because it is the essence of the vessel, and the sprinkle would rise up to the reed and the whorl.
+של פשתן חיבור – that the spindle that they spin on it flax, it is manner is that the whorl is attached to the reed/spindle.
+עור של עריסה (leather sheet in the cradle/cot – which is attached to knobs) – leather that they place in the cradle of a baby, and it is the practice that it is attached in the cot/cradle.
+המלבן (the frame/base)- like a kind of bowls of hollowed out wood that they bring into it the legs of the bed so that it would not decay from the moisture of the ground. And something similar to it is found in Tractate Bava Batra in the chapter המוכר את הבית (chapter 4, folio 69a), the sockets for the legs of a bedstead.
+אינו חיבור לא לטומאה – that if this one was defiled, the other was not defiled.
+ולא לטהרה – that if he sprinkled on this one, he did not sprinkle on that one.
+הקדוחות חיבור (vessels that have drilled/bored handles are considered attached/connected) – as for example the handles of knives that the iron enters into the sleeve of the handle of wood or of stone is attached to it, it is a connection, if one of them is defiled, its fellow is defiled, and similarly, if one sprinkled on one of them, the he sprinkled on its fellow. קדוחות is the language of borer.
+אף החרוקות (even those that are wedged in/squeezed into holes)- It is the language of (Lamentations 2:16): "[All your enemies leer at you; They hiss] and gnash their teeth, [And cry: ‘We’ve ruined her! Ah, this is the day we hoped for; We have lived to see it!].” Meaning to say, even the handles which are sharp/pointed at their tips and they bring in their sharpness in the hole that they make at the tip of the vessel, such as the handle of a spear, even those are a connection. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 9
+
+הסלים שבקנתל (the baskets in the pannier on the side of the pack-saddle) – baskets where it was their practice to carry in them produce or manure upon the donkey and they are attached to each other.
+מטה של טרבל (threshing sledge – of a couch - consisting of a wooden platform studded underneath with sharp pieces of flint or with iron teeth) – like a species of wood of bronze with which they thresh the grain.
+קרן של כליבה (the movable supports of the bier – or the ring for keeping the corpse in position) – the bier of the corpse that they make it like a kind of beam of bronze/copper and they tie to it the bier of the corpse so that it doesn’t fall. And they call the bier of the corpses a כליבה, which is made like coop/shed of fowl.
+וקרנים של יוצאי דרכים (horns of those who travel) – the horns of cattle and wild beasts that they carry with them travelers to fill them with water to drink.
+ושלשלת המפתחות – chain that suspend upon it keys.
+ושלל של כובסים (washers’ materials loosely stitched together -see also Tractate Uktzin, Chapter 2, Mishnah 6) – it is the practice of washers to make chain-stitches of clothing one with another, the small with the large in order that it not become lost.
+והבגד שהוא תפור בכלאים – two pieces of woolen clothing that were sewn with threads of flax that ultimately would be separated because of the prohibition of [use of] mixed seeds/threads. And similarly, the washers’ material loosely stitched together that ultimately would be separated, and even so, it is a connection for defilement.
+
+Mishnah 10
+
+המיחם (vessel for heating water) – a kettle of copper/brass that they heat in it the water.
+חוץ מטומטום ואנדרוגינוס – because they are doubtfully female, and a woman is not fit/suitable to sprinkle, as it is written (Numbers 19:18): “A person who is pure [shall take hyssop], dip it in water, [and sprinkle on the tent and on all the vessels and people who were there]; a man, but not a woman, טהור/someone pure, to include the minor. And sprinkling is derived from ritual immersion that is compared to each other.
+האשה מסעדתו (and a woman assists him – i.e., the child, who sprinkles) – assists him, as it is explained in the last clause of this Mishnah - that "אוחזת לו במים"/that she holds the water for him.
+ואם אחזה בידו אפילו בשעת הזאה פסול – it is needless to say “at the time of ritual immersion”, for it is written, “a man” but not a woman, it is written regarding ritual immersion (see Numbers 19:18), but even at the time of sprinkling, for it is not written in Scripture “at sprinkling,” even so, if she held his hand, it is invalid, for we derive sprinkling from ritual immersion.
+
+Mishnah 11
+
+ביום והזה בלילה פסול – as it is written (Numbers 19:19): “The pure person shall sprinkle it upon the impure person on the third day and on the seventh day, [thus purifying him by the seventh day],” during the day, but not at night. And there is an analogy made between ritual immersion and sprinkling, as it is written (Numbers 19:18): “[A person who is pure shall take hyssop] dip it in the water, and sprinkle [on the tent and on all the vessels and people who were there,]” just as sprinkling is during the day, even ritually immersion of the hyssop is during the day.
+טובל בלילה ומזה ביום – where he delayed his immersion and did not sprinkle on the seventh day, when he does to sprinkle on the eighth or ninth or tenth [days] he is able to advance ritual immersion to sprinkling. But a person who ritually immerses on the seventh according to his precept, he sprinkles first and afterwards ritually immerses, as it is written (Numbers 19:19): “thus purifying by the seventh day,” and afterwards it is written: “He shall then wash his clothes and bathe in water.” (see also Tractate Megillah, Chapter 2, Mishnah 4 – that a person does not ritually immerse in water nor sprinkle other than during the daytime).
+משעלה עמוד השחר כשר – that from then onwards it is day, as it is written (Nehemiah 4:15): “And so we worked on, while half were holding lances, from the break of day until the stars appeared,” and it is written there (Nehemiah 4:16): “[I further said to the people at that time: ‘Let every man with his servant lodge in Jerusalem,] that we may use the night to stand guard and the day to work.’” (see also Tractate Berakhot, Chapter 1, Mishnah 1 for the usage of the phrase "עד שיעלה עמוד השחר"/until the crack of dawn).
\ No newline at end of file
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+Bartenura on Mishnah Parah
+ברטנורא על משנה פרה
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה פרה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר עגלה בת שנתה.</b> עגלה ערופה צריך שתהא בת שנתה ולא יותר:
+<b>ופרה.</b> אדומה:
+<b>בת שתי שנים.</b> דלשון פרה משמע דקשישא טפי מעגלה:
+<b>וחכמים אומרים עגלה ערופה כשרה אפילו בת שתים.</b> וכל שכן בת שנתה, אלא דאפילו בת שתים עגלה היא. ואע״ג דקיימא לן כל מקום שנאמד עגל, בן שנה הוא, סברי רבנן שאני עגלה ערופה דכתיב בה (דברים כ״א:ג׳) עגלת בקר, ולא כתיב עגלה סתם:
+<b>שמא תשחיר שלא תפסל.</b> שאם יולדו בה שתי שערות שחורות פסולה, דכתיב (במדבר י״ט:ב׳) אדומה תמימה, שתהא תמימה באדמימות. והלכה, דפרה אדומה בת שלש שנים או בת ארבע וזקנה כשרה, אלא שאין ממתינין לה, שמא תשחיר ותפסל:
+<b>לא שמעתי אלא שלשית.</b> כך שמעתי שאין כשרה, לפרה אדומה אלא שלשית:
+<b>כך שמעתי סתם.</b> ואין לי לפרש:
+<b>שלישית.</b> משמע שלישית לאחרות במנין, שנולדו שתי פרות אחרות לפניה וזאת שלישית להן:
+<b>שלשית.</b> משמע שהיא בת ג׳ שנים:
+<b>רביעי.</b> לאחרים. כשיש ארבעה כרמים שייך לומר על האחרון שהוא רביעי לאחרים, אבל רבעי משמע כרם בן ארבע שנים:
+<b>האוכל בבית המנוגע, פרס.</b> השוהה בבית המנוגע כדי אכילת פרס, מטמא בגדים שעליו. פרס הוא חצי ככר משלש ככרות לקב:
+<b>אמרו לו אמור משמונה עשרה לסאה.</b> כלומר, היה לך לומר משמונה עשרה לסאה, שהסאה ששה קבין, ושלש ככרות לקב הן שמונה עשרה לסאה:
+<b>כך שמעתי.</b> מרבותי, ואין בידי לפרש למה לא אמרו הם משמונה עשרה לסאה:
+<b>אני אפרש.</b> מאי נפקא מינה בין זה לזה:
+<b>משלש לקב אין בו חלה.</b> דחמש רביעיות קמח ועוד, חייבין בחלה, והלש קב בלבד אין מפריש ממנה חלה. הילכך כשאתה אומר משלש ככרות לקב, משמע שלא הופרש מהן חלה, וכשאתה אומר משמונה עשרה לסאה, נמצא שכל ככר הוא פחות מה שמיעטתו חלתו, שהלש סאה צריך להפריש ממנה חלה:
+
+Mishnah 2
+
+<b>ופר שני בן בקר תקח לחטאת.</b> בטהרת הלוים כתיב [שם ח] בפרשת בהעלותך. והאי שני יתירה הוא, דכיון דכתיב בתריה ועשה את האחד חטאת ואת האחד עולה, ממילא ידענא דתרי נינהו, אלא כתוב שני ללמד שהוא בן שתי שנים, דכי היכי דלבת שלש קרי שלשית, הכי נמי לבן שתים קרי שני:
+<b>וחכמים אומרים כו׳</b> והלכה כחכמים:
+
+Mishnah 3
+
+<b>מיום ליום.</b> נולד באחד באלול, לא שלמה לו שנה עד אחד באלול של שנה שניה. דבתר שנתו אזלינן, ולא בתר שנים של מנין העולם. ואם נתעברה שנה, נתעברה לו. וכן באילים בני שתים:
+<b>אינו כשר לא לאיל </b> דאינו נחשב איל עד שנכנס שלשים יום משנה שניה לו:
+<b>פלגס.</b> לשון פלג, כלומר ממוצע בין זה לזה, יצא מכלל כבש ולכלל איל לא בא:
+<b>נוקד.</b> לשון אשר היה בנוקדים (עמוס א׳) שפירושו בעלי הצאן:
+<b>פרכדיגמא.</b> למטבע שנפסל קורין כן בלשון יוני. אף זה נפסל מתורת איל ומתורת כבש:
+<b>מביא עליו נסכי איל.</b> שלישית ההין. ונפקא לן מדכתיב או לאיל, לרבות את הפלגס לנסכי איל:  
+
+Mishnah 4
+
+<b>חטאות הצבור.</b> כגון שעירי ראשי חדשים ושל מועדות ועולותיהן, כולהו בני שנה נינהו:
+<b>חטאת היחיד.</b> כשבה או שעירה:
+<b>ואם הקריבום ביום השמיני כשרים.</b> דכתיב (ויקרא כ״ב:כ״ז) ומיום השמיני והלאה ירצה, ונאמר בבכור (שמות כ״ב:כ״ט) ביום השמיני תתנו לי, מה בכור עשה יום שמיני כשמיני והלאה, אף בשאר קרבנות עשה יום שמיני כשמיני והלאה. מיהו במידי דחובה מצוה מן המובחר להביא מיום שלשים ואילך:
+<b>והפסח.</b> אע״ג דחובה הוא, לא חשו חכמים, משום דנסבי לפי נפשות, שלא יבוא לידי נותר כיון שאינו נאכל [אלא] לחבורה אחת:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר פרה מעוברת כשרה.</b> רבי אליעזר ורבנן דהכא קיימי בשיטת רבי יהודה דאמר לקמן בפרקין דעלה עליה זכר אינה פסולה אלא אם כן עלה עליה מדעת בעל הפרה, ופליגי הכא במעוברת שעלה עליה זכר מעצמו בלא דעת הבעלים, ורבי אליעזר דמכשיר סבר עובר ירך אמו הוא והוי כגופה דפרה, ורבנן דפסלי סברי עובר לאו ירך אמו הוא ונפסלת מחמת מלאכה, שנושאת את עוברה. והלכה שהיא פסולה משעה שעלה עליה זכר אפילו שלא מדעת בעלים ואפילו אינה מעוברת, ודלא כר׳ יהודה:
+<b>אינה נלקחת מן הנכרים.</b> שחשודים על הרביעה, ושמא נרבעת בידם:
+<b>וחכמים מכשירין.</b> מפני שהבהמה נעשית עקרה כשרובעה, שהנכרי חס על בהמתו שלא תעקר:
+<b>ולא זו בלבד.</b> לא בפרת חטאת בלבד פליגי ר׳ אליעזר ורבנן, אלא בכל קרבנות הצבור והיחיד פוסל ר׳ אליעזר אם נלקחו מן הנכרים, דחייש לרביעה. וחכמים מכשירין. ואין הלכה כר׳ אליעזד:
+<b>באין מארץ ומחוצה לארץ.</b> כל הקרבנות באין בין מן הארץ בין מחוצה לארץ בין מן החדש בין מן הישן:
+<b>חוץ מן העומר ושתי הלחם.</b> דאמר קרא (ויקרא כ״ג:י׳) כי תבואו אל הארץ וקצרתם את קצירה והבאתם את עומר, ובשתי הלחם כתיב (שם) ממושבותיכם תביאו לחם. ואין באין אלא מן החדש, דכתיב בהו מנחה חדשה:
+
+Mishnah 2
+
+<b>יגוד.</b> יחתוך. כמו גודו אילנא (דניאל ד׳):
+<b>והננסת.</b> קטנה ביותר. שזה מום באדם ואינו מום בבהמה:
+<b>יבלת.</b> וורוא״ה בלע״ז:
+<b>ר׳ יהודה פוסל.</b> והלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>יוצא דופן פסולה.</b> כשאר קדשים. דכתיב [ויקרא כ״ב] כי יולד, פרט ליוצא דופן. ואע״ג דפרה לאו קדשי מזבח היא אלא קדשי בדק הבית, מ״מ יוצא דופן פסולה, דחטאת קרייה רחמנא:
+<b>ר׳ אליעזר מכשיר.</b> באתנן ומחיר דוקא. ואין הלכה כר׳ אליעזר:
+<b>כל המומין הפוסלים במוקדשים.</b> בבכורות פרק על אלו מומין, מפורשים המומין הפסולין במוקדשים:
+<b>פוסלין בפרה.</b> דכתיב (במדבר י״ט:ב׳) אשר אין בה מום:
+<b>עבר בה את הנהר אחז בזנבה.</b> נסתייע בה כשעבר את הנהר:
+<b>קיפל עליה את המוסרה.</b> החבל שקושר אותה בו קפלו ונתנו על גופה:
+<b>נתן טליתו עליה פסולה.</b> נאמר בפרה (שם) אשר לא עלה עליה עול, ונאמר בעגלה ערופה (דברים כ״א:ג׳) אשר לא עובד בה אשר לא משכה בעול, מה עול האמור בעגלה עשה שאר עבודה פסולה כעול, אף עול האמור בפרה עשה שאר עבודה פסולה כעול:
+<b>בשביל שלא תחליק.</b> שלא יחליקו רגליה ותפול:
+<b>לצורך אחר פסולה.</b> ואפילו לצרכו ולצרכה פסולה:
+
+Mishnah 4
+
+<b>עלה עליה זכר פסולה.</b> אע״ג דלא ניחא ליה, משום דדמיה יקרים ומפסיד טובא, ובעבודה דלא ניחא ליה לא מפסלה, דכתיב בעגלה ערופה [שם] אשר לא עובד בה, כתיב עבד וקרינן עובד, מה עבד דניחא ליה, אף עובד דניחא ליה, וילפינן פרת חטאת מינה. מ״מ הואיל ובשאר פרות הוה ניחא ליה, חשבינן לגבי פרת חטאת נמי ניחא ליה. ועוד אם באת להכשיר א״כ הוה ניחא ליה, ומשום הכי פסולה:
+<b>העלהו פסולה.</b> לאו דוקא העלהו, אלא אם עלה עליה לדעת הבעלים אפילו עלה מעצמו פסולה. ואם שלא לדעת הבעלים, כשרה. ואין הלכה כר׳ יהודה:
+
+Mishnah 5
+
+<b>היו בה שתי שערות שחורות פסולה.</b> דכתיב אדומה תמימה, אי במומין הרי כבר אמור אשר אין בה מום, אלא שתהא תמימה באדמימות:
+<b>רבי יהודה אומר בתוך כוס אחד.</b> גרסינן, ול״ג אפילו. במקום שהיה שונה ת״ק גומא, היה שונה ר׳ יהודה כוס. גומא וכוס אחד הוא, אלא שחייב אדם לומר בלשון רבו, שרבו של רבי יהודה היה קורא לגומא כוס, הכי מוכח בתוספתא:
+<b>מוכיחות.</b> מכוונות וסמוכות זו בצד זו:
+<b>ר׳ אליעזר אומר אפילו חמשים.</b> כלומר אפילו טובא והן מפוזרות, יתלוש. והלכה כת״ק:
+<b>אחר הנראה.</b> היינו אחר ראשן של שערות:
+<b>אחר העיקר.</b> ואם עיקרן מאדים וראשן משחיר ויש בעיקר שמאדים כדי שינטל בפי הזוג, יגזוז ראשן המשחיר והיא כשרה. אבל אם אין בעיקר המאדים שיעור שיוכלו להנטל בפי הזוג, פסולה אפילו לדברי חכמים. ששיעור שתי שערות האמורות בכל מקום, הוא כדי שיהיו ניטלות בפי הזוג. וכן הלכה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>שבעת ימים כו׳ מפרישין כהן השורף את הפרה.</b> דכתיב בפרשת מילואים (ויקרא ה׳) כאשר עשה ביום הזה צוה ה׳ לעשות לכפר עליכם, ודרשו רבותינו, לעשות, זה מעשה פרה. לכפר עליכם, זה מעשה יום הכפורים. שהכהן השורף את הפרה וכהן גדול העובד ביום הכפורים טעון פרישה שבעה כמו שהיו טעונים אהרן ובניו בשבעת ימי המילואים, דכתיב (שם) ומפתח אוהל מועד לא תצאו שבעת ימים. והיו מפרישין אותו מאשתו שמא יבוא על אשתו ותמצא נדה, והבועל נדה טמא שבעת ימים ולא יוכל לשרוף הפרה:
+<b>הבירה.</b> אית דאמרי מקום היה בהר הבית ובירה שמו. ואית דאמרי כל המקדש קרוי בירה, כמו שנאמר אל הבירה וגו [דה״א כט׳]:
+<b>צפונה מזרחה.</b> טעמא דמפרישים הכהן השורף את הפרה ללשכה שהיא צפונית מזרחית, כיון דחטאת היא וחטאת טעונה צפון, תקינו ליה רבנן בצפונה מזרחה כי היכי דלהוי לה הכירא:
+<b>ובית אבן היתה נקראת.</b> לפי שכל מעשיה היו בכלי גללים כלי אבנים כלי אדמה שאינן מקבלין טומאה, ובהם בלבד היה משתמש כל שבעת ימי ההפרישה, משום דטבול יום כשר בפרה, והיו מטמאין הכהן השורף את הפרה ומטבילין אותו מיד להוציא מלבן של צדוקים שאומרים במעורבי שמש היתה נעשית, תקינו לה רבנן מעלות יתירות כדי שלא יזלזלו בה:
+<b>כל שבעת הימים.</b> של ימי הפרישה:
+<b>מכל חטאות שהיו שם.</b> מכל הפרות שנעשו מימות משה רבינו ועד אותו זמן, שמכל פרה ופרה היו נותנין קצת למשמרת, ויום ראשון מזין עליו מאפר פרה אחת ויום שני מאחרת ויום שלישי מאחרת:
+<b>בשלישי ובשביעי.</b> לפרישתו. ובין ת״ק ובין רבי יוסי תרווייהו סבירא להו טבילה בזמנה מצוה, וקא מיפלגי בהזאה אי מקשינן לה לטבילה אי לא, ת״ק מקיש הזאה לטבילה והזאה בזמנה מצוה, וכל יומא משלושת ימים הראשונים איכא לספוקי שמא היום יום שלישי לטומאתו, והשלשה אחרונים כל יומא מספקינן שמא שביעי. ורביעי לא בעי הזאה, דלאו בשלישי איכא לספוקי ולא בשביעי איכא לספוקי שאין הזאה בשביעי עולה משום הזאת שביעי עד שיזה בשלישי שלפניו. וכל שבעה לאו דוקא, דעל כרחך הא קיימא לן הזאה שבות ואין דוחה את השבת. ור׳ יוסי לא מקיש הזאה לטבילה והזאה בזמנה לאו מצוה, הלכך לא בעי הזאה אלא שלישי ושביעי בלבד. ור׳ חנינא סגן הכהנים נמי כרבי יוסי סבירא ליה דהזאה בזמנה אינה מצוה, והכהן השורף את הפרה מעלה בעלמא הוא, כי היכי דלא לזלזלו בה מפני שהיא נעשית בטבול יום:
+
+Mishnah 2
+
+<b>בנויות על גבי הסלע.</b> צור החלמיש שניכר שהיה שם מתחילת ברייתו של עולם. ואעפ״כ החמירו לעשות תחתיו חלל, מפני קבר התהום, שמא יש תחתיו קבר ואין לו למת אוהל חלל טפח, וטומאה שהיא רצוצה בוקעת ועולה, לפיכך היו בונים אותו על גבי כיפין, שאפילו יש קבר תחתיהן החלל מפסיקו. וכל לשון טומאת התהום שבגמרא, לשון ספק ומכוסה הוא, כתהום הזה שאינו גלוי:
+<b>ומביאים נשים מעוברות ויולדות שם.</b> כל אלו מעלות יתירות עשו בה כי היכי דלא לזלזולי בה, מפני שהיו עושים אותה בטבול יום:
+<b>ומגדלות שם את בניהן.</b> עד שיהיו בן שמונה [שנים], ולא יותר שלא יראו קרי:
+<b>ומביאים שוורים.</b> שכריסן רחבה כדי שלא יהיו רגליו של תינוק היושב עליהן. מאהילות על הארץ מפני קבר התהום:
+<b>ועל גביהן דלתות.</b> ועוד זאת מעלה יתירה כדי שלא יהיו רגליו של תינוק מאהילות על הארץ:
+<b>וכוסות של אבן בידם.</b> שכל מעשה הפרה בכלי גללים וכלי אבנים וכלי אדמה שאין מקבלין טומאה:
+<b>ירדו.</b> תינוקות הללו לתוך נהר שילוח:
+<b>ומלאום.</b> ממנו מים לקדש מי חטאת שמזין על השורף את הפרה כל שבעה. ובתוך הנהר ליכא לספוקי לקבר התהום, דלא עבידי דקברי בנהרות:
+<b>רבי יוסי אומר.</b> מעל גבי השוורים היו משלשלים חבל וממלאים מים, ולא היו יורדים לתוך השילוח. ואין הלכה כרבי יוסי:
+
+Mishnah 3
+
+<b>באו להר הבית.</b> התינוקות שעל גבי השוורים עם הכוסות מלאים מים:
+<b>בפתח העזרה.</b> של נשים, הסמוכה לחיל:
+<b>היה מתוקן קלל של חטאת.</b> כלי שמונח בו אפר חטאת מכל פרה שהיו שורפים, כדכתיב (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת:
+<b>קלל.</b> כד קטן. תרגום וכדה על שכמה (בראשית כ״ד:ט״ו) וקולתה על כתפה:
+<b>וזורקו לתוך הקלל.</b> ומתוך כך כשהיה הזכר נרתע לאחוריו והיה המקל יוצא מן הקלל קולט מן האפר עמו ונשפך על גבי השוורים והתינוק נוטלו ואינו צריך להוציא ידו לחוץ. ובתוספתא משמע שלא הוצרכו לעשות כן אלא כשעלו מן הגולה שהיו כולם טמאין ואין יכולים ליגע, שאם היו נוגעים באפר הפרה היו מטמאין אותו. ומה שהיו זורקים המקל לתוך הקלל ולא בדרך הנחה, שלא יטמא האפר בהיסט משום ספק זיבה:
+<b>אל תתנו מקום לצדוקים לרדות.</b> למשול בנו בדברי שחוק והתול, דסבר ר׳ יוסי כשעלו בני הגולה היו בהם טהורים שטיהרום באפר הפרה שהורידו עמהם לבבל והעלו ממנו עמם, ולא נטמאו משום ארץ העמים דלא גזרו טומאה על ארץ העמים אלא לאחר שעלו מן הגולה. לפיכך היה אפשר שאיש טהור יהיה נוטל את אפר הפרה, ולא הוצרכו לזכר של רחלים והלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>לא היו עושים חטאת על גבי חטאת.</b> אם טיהרו עצמן לפרת חטאת אחת ואירעה פסול, לא יעשו אחרת על גבי זו. אלא צריכה שימור כבתחילה:
+<b>ולא תינוק על גבי תינוק.</b> שאם היו שני תינוקות, אחד נשמר לפרת חטאת ואחד נשמר סתם אגב זה התינוק אבל לא לצורך פרת חטאת, לא מתכשר האי אגב האי:
+<b>צריכים היו תינוקות להזות.</b> ואע״ג שנשמרו כל השמירות הללו, חיישינן דילמא אייתי עורב כזית מן המת ושדא עלייהו. וכל הני מעלות יתירות נינהו:
+<b>לא היו צריכים להזות.</b> דלטומאת מת לא חיישינן. אבל טבילה היו צריכים לכו״ע, שמא נטמאו בשרץ. והלכה כר׳ עקיבא:
+
+Mishnah 5
+
+<b>לא מצאו משבע.</b> משום דאמרן דמכל חטאות שהיו שם מזין עליו, משום הכי קאמר דאם לא מצאו משבע, מזין אפילו מאחת:
+<b>וחמש מעזרא ואילך.</b> ר׳ מאיר לא מני הארבע שעשו שמעון הצדיק ויוחנן כ״ג אלא לשתים, משום דסבירא ליה שעל ידי פסול שאירע בראשונה נעשית השניה:
+<b>וחכ״א שבע מעזרא ואילך.</b> דסבירא להו שכולן כשרות היו:
+
+Mishnah 6
+
+<b>וכיפה כנגד האוטם.</b> רגלי הכיפה שהכיפה נשענת עליהם נקראין אוטם. ואין רגלי הכיפה העליונה כנגד רגלי התחתונה, אלא כנגד הכיפה עצמה, דכנגד אוטם העליונה עומד חלל התחתונה:
+<b>מפני קבר התהום.</b> שלא תהיה שם טומאה רצוצה שהיא בוקעת ועולה:
+<b>ופרה וכל מסעדיה.</b> סומכיה ועוזריה. לשון ה׳ יסעדנו על ערש דוי (תהילים מ״א:ד׳). ואע״ג דפרה אינה מקבלת טומאה מחיים, מעלה יתירה עשו בה:
+
+Mishnah 7
+
+<b>ולא אדומה.</b> לא היו מוציאין פרה אדומה אחרת עמה בככש:
+<b>שלא יאמרו שתים שחטו</b> ורחמנא אמר ושחט אותה, ולא אותה ואת חברתה:
+<b>ובית הטבילה היה שם.</b> ואותו בית הטבילה נמי חלול היה על גבי כיפין מפני קבר התהום. ואף מקום מערכתה וגיתה השנויין לקמן, כולן על גבי כיפין היו:
+<b>ומטמאים היו את הכהן.</b> במה שהיו סומכים ידיהם עליו כדתנן לקמן בכך היה מיטמא, דבגדי אוכלי קודש מדרס לפרת חטאת. והרמב״ם פירש שהיו מטמאין אותו בשרץ או בשאר טומאות שמטמאים טומאת ערב 
+<b>במעורבי שמש היתה נעשית.</b> שהיו דורשים ואסף איש טהור, אין טהור אלא שהעריב שמשו, וכן הוא אומר (ויקרא כ״ב:ז׳) ובא השמש וטהר. וחכמים קבלו דטהור האמור בפרשת חטאת, טהור למעשר קאמר דהיינו טבול יום:
+
+Mishnah 8
+
+<b>אישי כהן גדול.</b> לפי שפעמים נעשית על ידי כהן גדול אבל בכל כהן היא כשרה בין בכהן גדול, בין בסגן בין בהדיוט:
+<b>ונסתפג.</b> ונתקנח:
+<b>עצים.</b> לעשות מהן מערכה לשריפה. מסודרים שם:
+<b>וארנים.</b> לשון נטע אורן וגשם יגדל האמור בישעיה (מ״ד י״ד), ומין ארז הוא, וכן ברושים. וכל הנך עצים דקחשיב, עדיפי משאר עצים לצורך שריפתה:
+<b>כמין מגדל.</b> רחבה מלמטה וצרה מלמעלה:
+<b>ופותחין בהן חלונות.</b> להכניס בהן האש להבעיר העצים:
+<b>וחזיתה מערבה.</b> פני המערכה ומראיתה והוא המקום שמאחיזין בו את האור היה פונה לצד מערב דהיינו כלפי המקדש, שהמקדש היה למערבו של הר הזיתים:
+
+Mishnah 9
+
+<b>בחבל של מגג.</b> חבל עשוי ממין של גמי, כדי שיהיו כל מעשיה בדבר שאינו מקבל טומאה:
+<b>ופניה למערב.</b> לצד המקדש:
+<b>ר׳ יהודה אומר בימינו היה מקבל.</b> כשאר קבלת הדם של קדשים שאם קיבל בשמאל פסול. ואין הלכה כר׳ יהודה, שכיון שאין דמה נזרק על גבי המזבח אינה כשאר קדשים לענין זה:
+<b>ומזה בימינו.</b> דכתיב [במדבר י״ט] ולקח אלעזר הכהן מדמה באצבעו. הרגילה שבאצבעות, כלומר אצבע היד הימנית שאדם ממשמש בה תמיד:
+<b>כנגד בית קודש הקדשים.</b> כדכתיב (במדבר י״ט:ד׳) והזה אל נוכח פני אוהל מועד:
+<b>על כל הזיה טבילה.</b> על כל הזיה שהיה מזה היה טובל אצבעו בדם, דשיירי הדם שבאצבע פסולין להזייה:
+<b>גמר מלהזות קינח ידו בגופה של פרה.</b> כדי שישרף הדם עמה, כדכתיב [שם] ושרף את הפרה את עורה ואת בשרה ואת דמה. ובין הזאה להזאה מקנח אצבעו בשפת המזרק ולא בגופה של פרה, משום נימין הנדבקין באצבעו דגנאי לעשות בהן הזייה:
+<b>אליתות.</b> עצים קטנים שמלהיבין בהם עצי המערכה. אליתות, לשון אליה. כמו זנבות האודים [ישעיה ז׳]:
+<b>בחריות.</b> זמורות של דקל. ואין הלכה כר׳ עקיבא:
+
+Mishnah 10
+
+<b>נבקעה.</b> הפרה מחמת האור. אבל אם לא נבקעה לא, דכתיב [במדבר י״ט] אל תוך שריפת, לא קודם שיוצת האור ברובה, ולא אחר שתיעשה אפר. והוא הדין אם קרעה בסכין אחר שיוצת האור ברובה:
+<b>ועמד.</b> הכהן:
+<b>חוץ מגיתה.</b> גומא שהיתה בקרקע כמין גת עשויה לשריפת הפרה, וכשהיה משליך עץ ארז ואזוב ושני תולעת צריך שיעמוד חוץ לאותה גומא:
+<b>עץ ארז.</b> אגודה שיש בה עץ ארז ואזוב כרוכים עם שני תולעת:
+<b>עץ ארז זה.</b> לפי שיש מינים הרבה שדומין לארז ואינן כשרין, לכך צריך להודיע שזהו שצותה עליו תורה. וכן באזוב. וכן בשני תולעת. ואזוב הוא שקורין לו בערבי צעת״ר. ושני תולעת הוא צמר צבוע בצבע הנקרא בערבי כרמ״ז ובלע״ז קרמז״י:
+
+Mishnah 11
+
+<b>כרכן.</b> לעץ ארז ואזוב בשיירי לשון של צמר שהוא צבוע בשני תולעת שהיתה ארוכה, ובמה שהיה עודף ממנה על עץ הארז ואזוב היה כורך שלשתן יחד, כדי שיהא להן כובד ויפלו לתוך שריפת הפרה ולא תקלוט השלהבת את הלשון. ואם לא כרכן והשליך כל אחד בפני עצמו, כשרה:
+<b>ובכברות של אבן.</b> אבנים המנוקבים נקבים דקים ככברה. ואין הלכה כר׳ ישמעאל:
+<b>שחור שיש בו אפר.</b> פחם שאם יכתשו אותו יעשה אפר:
+<b>כותשין אותו.</b> ואם לא יחזור כמו אפר, מניחין אותו: 
+<b>בין כך ובין כך.</b> בין שיחזור אפר בין שלא יחזור אפר:
+<b>חולקין אותו לשלשה חלקים.</b> לאחר שכברו את כל האפר, בין אפר הפרה בין אפר עצים שנשרפו עמה, חולקין את האפר לשלשה חלקים:
+<b>אחד ניתן, בחיל.</b> למשמרת, כדכתיב והיתה לעדת בני ישראל למשמרת:
+<b>ואחד ניתן בהר המשחה.</b> ובה היו הכהנים מקדשין:
+<b>ואחד היה מתחלק לכל המשמרות.</b> וממנו היו מזין כל ישראל:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>פרת חטאת.</b> שלא לשמה פסולה. דאמר קרא חטאת היא, ומדקרייה רחמנא חטאת למדנו שהיא טעונה שחיטה לשמה כחטאת:
+<b>ורבי אליעזר מכשיר.</b> הואיל והיא נשחטת בחוץ. ואין הלכה כר׳ אליעזר:
+<b>ושלא רחוץ ידים ורגלים פסולה.</b> דחטאת קרייה רחמנא. ולהכי נקט רחוץ ידים ורגלים ולא תנא קידש, דלא שנא קידש בפנים או בחוץ, בין בכלי שרת בין בכלי חול יוצא:
+<b>ור׳ אליעזר מכשיר.</b> דבבואם אל אהל מועד וגו׳ או בגשתם אל המזבח ירחצו כתיב. ואין הלכה כר״א:
+<b>שלא בכהן גדול פסולה.</b> דכתיב ונתתם אותה אל אלעזר, אותה אל אלעזר, ואין שאר הפרות נעשות אלא בכהן גדול:
+<b>ור׳ יהודה מכשיר.</b> דדריש, אותה בסגן, ושאר כל הפרות בין בכהן גדול בין בכהן הדיוט. והלכה כר׳ יהודה:
+<b>ובבגדי לבן היא נעשית.</b> דכתיב גבי פרה והיתה לבני ישראל ולגר הגר בתוכם לחוקת עולם, וביום הכפורים כתיב (ויקרא ט״ז:ל״ד) והיתה זאת לכם לחוקת עולם, מה עבודת יום הכפורים בבגדי לבן, אף מעשה פרה בבגדי לבן:  
+
+Mishnah 2
+
+<b>חוץ מגיתה.</b> מקום היו עושים לשריפתה כמין גת כנגד פתחו של היכל, ואם שחטה שלא כנגד פתחו של היכל פסולה:
+<b>או בשתי גיתות.</b> כגון שחילקה לשתים ושרף חציה בגת זו וחציה בגת זו:
+<b>או ששרף שתים בגת אחת.</b> אע״פ שהוציא כל אחת בפני עצמה מיפסלן מחמת מלאכה, שזו פוסלת את זו. אבל בזו אחר זו, כשרה:
+<b>ולא כוון כנגד הפתח פסולה.</b> דאל נוכח פני אהל מועד כתיב:
+<b>מששית שביעית.</b> דשבע פעמים כתיב, כסדרן, והוא מנה שביעית קודם ששית, וחזר והזה שביעית, פסולה, דבעינן שיקרא לששית ששית ולשביעית שביעית. אבל משביעית שמינית, כשרה, דאין שמינית בהזאות של פרה וזה טעה בדבור דעלמא:
+<b>וחזר והזה שמינית.</b> לאו דוקא, דבכל ענין כשרה, בין חזר והזה בין לא חזר והזה. ואגב רישא נקטיה. אי נמי הא קמשמע לן דאע״ג דהוסיף בהזאות לא פסל, דמכי גמרינהו לשבע הזאות נגמרה מצותה, ותו לא חיישינן למה שהוא מוסיף:
+
+Mishnah 3
+
+<b>שרפה שלא בעצים.</b> שהצית האור בגופה של פרה:
+<b>כשרה.</b> שלא נכתב בתורה עצים, אלא ושרף סתם:
+<b>או בכל העצים.</b> שלא שרפה בארזים ארונים וברושים ועצי תאנה השנויים בפרקין דלעיל:
+<b>הפשיטה ונתחה כשרה.</b> דאת עורה ואת בשרה כתיב, בין בהפשט וניתוח בין במחובר:
+<b>על מנת לאכול מבשרה או לשתות מדמה כשרה.</b> דוקא לאכול ולשתות הוא דמכשיר תנא קמא, דבכל הקרבנות נמי כי האי גוונא כשר, כדתנן בפרק כל הפסולים [זבחים לה] חשב לאכול דבר שאין דרכו לאכול, כשר, כגון מאכילת מזבח לאדם. אבל חשב על מנת להזות מדמה למחר, פסל תנא קמא, דחטאת קרייה רחמנא. ור׳ אליעזר סבר דאין מחשבה פוסלת בפרה כלל, אפילו בהזאות. ואזדא לטעמיה דבשלא לשמה מכשיר בריש פירקין, שאין לה דין מדיני קדשים, הואיל והיא נעשית בחוץ. ואין הלכה כרבי אליעזר:
+
+Mishnah 4
+
+<b>כל העסוקין בפרה</b> אדומה, באחת מכל עבודותיה, בין בתחילה בין באמצע בין בסוף: 
+<b>מטמאין בגדים.</b> דכתיב והשליך אל תוך שריפת הפרה וסמיך ליה וכיבס בגדיו הכהן, ובשריפתה כתיב והשורף אותה יכבס בגדיו, ואם המשליך את האזוב מטמא בגיים, השורף לא כל שכן, אלא בא הכתוב ולימדך על כל העוסקים בפרה מתחילה ועד סוף שיהיו טעונים כבוס בגדים:
+<b>ופוסלים אותה במלאכה.</b> דכתיב ושחט אותה, ולא שיעשה מלאכה אחרת עמה בשעת שחיטתה. וכן בשריפתה כתיב [ושרף את הפרה] ולא שיעשה מלאכה אחרת עם שריפתה, למדנו שמלאכה פוסלת בה משעת שחיטה עד שתיעשה אפר:
+<b>אירע בה פסול בשחיטתה.</b> לא שנתנבלה בשחיטה, דא״כ מטמאה בגדים משום נבילה, אלא פסול מחמת מלאכה, דומיא דאירע בה פסול בהזאתה:
+<b>אינה מטמאה בגדים.</b> דכיון דשחיטתה בפסול, אם כן לא נעשה בה עדיין לשם פרה כלום בכשרות. אבל אירע בה פסול בהזאה, כבר נעשית השחיטה בהכשר:
+<b>לעולם מועלין בה.</b> הנהנה ממנה בין לפני שריפתה בין לאחר שריפתה, חייב קרבן מעילה, עד שתיעשה אפר. אבל לאחר שנעשית אפר, אין באפר משום מעילה, דכתיב חטאת היא. חטאת, מלמד שמועלין בה. היא, בה מועלין, באפרה אין מועלין:
+<b>ומרבין לה עצים.</b> נמי דוקא עד שתיעשה אפר:
+<b>ומעשיה ביום.</b> בתוספתא מפרש, חוץ מאסיפת אפרה והמילוי והקידוש. שיכולים לאסוף אפר הפרה בלילה, ולשאוב המים מן הבאר והוא הנקרא מילוי, ולשים בתוכה האפר והוא הנקרא קידוש, כל זה מותר לעשות בלילה. וכל מעשה פרה, בכהן, חוץ מאסיפת אפרה והמילוי והקידוש וההזאה, שהם כשרים בזר. אסיפת אפרה, דכתיב ואסף איש טהור, מלמד שאסיפת האפר כשרה בכל אדם. ובהזאה הוא אומר והזה הטהור על הטמא, בין שהוא כהן בין שאינו כהן:
+<b>והמלאכה פוסלת במים.</b> דכתיב והיתה לעדת בני ישראל למשמרת למי נדה [חטאת היא], מה חטאת נפסלת במלאכה כדכתבינן לעיל, כך המים נפסלים במלאכה משעת המילוי:
+<b>עד שיטילו את האפר.</b> שמטילים במים מאפר הפרה כשיעור שתיראה האפר במים ומהם מזין על הטמא, ואם לאחר שהטילו האפר במים עשה מלאכה אחרת עמה בשעת הזאת, לא פסל:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>המביא כלי חרס לחטאת.</b> שהולך אצל היוצר לקנות ממנו כלי חרס להניח בו אפר חטאת או מי חטאת:
+<b>טובל ולן על הכבשן.</b> מתחיל לשומרן בטהרה שלא יגע בהן עם הארץ מקודם שיצרפו בכבשן, דהוא גמר מלאכתן לקבל טומאה:
+<b>ר׳ יהודה אומר אף מן הבית הוא מביא וכשר.</b> דמהימנינן ליה לעם הארץ אם אומר ששמרו על טהרת חטאת, כדאמרינן בפרק חומר בקודש דעמי הארץ נאמנים על טהרת יין לנסכים ושמן למנחות, שלא יהא כל אחד ואחד בונה במה לעצמו ושורף פרה אדומה לעצמו. והלכה כר׳ יהודה:
+<b>ובתרומה.</b> אם מביא כלי חרס להניח בו תרומה:
+<b>פותח את הכבשן ונוטל.</b> אע״ג שנגמר צרופן ולא שמרן. דכיון דעדיין לא נפתח ומלא אבק על גביו, לא חיישינן שמא נגע בו עם הארץ, דלא החמירו בתרומה:
+<b>ר׳ שמעון אומר מסדר השני.</b> אם פתח עם הארץ את הכבשן ונטל ממנו כלים, אין נוטל מסדר הראשון, דיד הכל ממשמשין בו, אבל מסדר השני שתחת הראשון שרי. ורבי יוסי מחמיר ואסר אף מסדר השני. ואין הלכה לא כר׳ שמעון ולא כר׳ יוסי, אלא אע״פ שמצא הכבשן פתוח הרי הכל בחזקת טהרה, ולוקח אף מסדר הראשון:
+
+Mishnah 2
+
+<b>המטביל כלי לחטאת.</b> כלי שטף שהטבילו כדי למלאות בו מים ולקדשם באפר, אם הטבילו במים שאין ראויין לקדש, כגון במי מקוה שאינם מים חיים:
+<b>צריך לנגב.</b> הכלי. שמא יתערבו שאינם ראויים בראויין. אבל אם הטבילו במים חיים הראויין לקדש, אין צריך לנגב:
+<b>ואם לאסוף לתוכו מים מקודשים.</b> ואם הטבילו להכניס לתוכו מים שכבר נתן עליהם את האפר, אפילו הטבילו במים חיים, צריך לנגב, שלא יתערבו שאינם מקודשים במקודשים, ותנן לקמן צלוחית של חטאת שנפל. לתוכה מים פסול:
+
+Mishnah 3
+
+<b>קרויה.</b> דלעת יבשה חלולה ששואבים בה מים:
+<b>שהטבילוה.</b> מעלה בעלמא לחטאת, ולא משום טומאה. דהא בחדשה מיירי שלא נטמאת מעולם:
+<b>במים שאין ראויין לקדש מקדשים בה.</b> לאחר שנגבה. ולא חיישינן שמא בלעה מים שאין ראויין לקדש ותחזור ותפלוט:
+<b>נטמאה אין מקדשים בה.</b> ואע״פ שחזר והטבילה, דחיישינן שמא תפלוט משקין טמאים הבלועים בה. דקסברי רבנן דמחמרינן טפי במים טמאים יותר מבמים שאינן ראויין לקדש. ורבי יהושע משוה מדותיו. דאי חיישת, הכא והכא תיחוש. ואי לא חיישת, הכא והכא לא תיחוש. אלא בין כך ובין כך, בין בתחילה אם הטבילה במים שאין ראויין לקדש וניגבה, בין בסוף כשנטמאת והטבילה אפילו בראויין לקדש וניגבה, לא יוסיף לתוכה מים מקודשים, דחיישינן שמא תפלוט. ואין הלכה כר׳ יהושע:
+
+Mishnah 4
+
+<b>שפופרת.</b> של קנה:
+<b>שחתכה.</b> תיקנה לשום בה מי חטאת או אפר חטאת, אפילו חתכה חבר שאינו חשוד על הטומאה:
+<b>ר׳ אליעזר אומר יטביל מיד.</b> ואיכא היכרא. דפרה נעשית בטבול יום, משום דכלים הנגמרים בטהרה צריכין טבילה לקודש, שמא נשאר בכלי רוק היוצא מפיו של עם הארץ ועדיין הוא לח בשעת גמרו של כלי ומטמאו. ואע״ג דטומאה זו אינה צריכה הערב שמש אלא טבילה בלבד, מכל מקום איכא הכירא, משום דלגבי פרת חטאת עשאוה כטמא מת בשביעי שלו ומטמא אדם וכלים, ואי איתא דפרה היתה צריכה הערב שמש, גם היא היתה צריכה:
+<b>ר׳ יהושע אומר יטמא ויטביל.</b> דבענין אחר ליכא הכירא, כיון דכלים הנגמרים בטהרה לא בעו הערב שמש לקדש. והלכה כר׳ יהושע:
+<b>הכל כשרים לקדש.</b> כל הטהורים כשרים להשליך האפר על גבי המים, ואפילו נשים. דכתיב גבי אסיפת אפר הפרה, ואסף איש טהור את אפר הפרה והניח מחוץ למחנה, ודרשינן איש, להכשיר את הזר. טהור, ואפילו אשה. והניח, מי שיש בו דעת להניח, פרט לחרש שוטה וקטן שאין בהן דעת להניח. ובתר [אסיפת אפרה] כתיבא הך עבודה דקידוש ואין עבודה מפסקת בינתים. למדנו שכל הכשר לאסיפת אפרה כשר לקידוש:
+<b>ר׳ יהודה מכשיר בקטן ופוסל באשה.</b> דאם איתא דכל הכשר באסיפה כשר בקידוש, לכתוב ולקח לשון יחיד בקידוש, כי היכי דכתב ואסף לשון יחיד באסיפה, מאי ולקחו, דאפילו הנך דפסולים התם כשרים הכא, כגון קטן. אבל אשה לא, דכתיב ונתן, ולא ונתנה:
+
+Mishnah 5
+
+<b>בכל הכלים מקדשים.</b> בין של עץ בין של עצם בין של זכוכית, ואפילו בכלי גללים דלא חשיבי כלי לענין טומאה לא מדברי תורה ולא מדברי סופרים, דכתיב מים חיים אל כלי ולא כתיב אל הכלי:
+<b>מחץ.</b> כלי גדול של חרס שקורין בערבי אלמחגי״ר. ובקצה האחד ממנו עשוי כדמות בית יד והוא שולי המחץ. כך פירש הרמב״ם:
+<b>ואין מזין אלא בכלי.</b> כלומר, שצריך שיהיו המים בכלי בשעת ההזאה:
+<b>אין מצילין.</b> כל מה שבתוכה מטומאת אוהל המת ע״י צמיד פתיל, אלא כלים:
+<b>שאין מצילין מאויר כלי חרס אלא כלים.</b> שאם יפול שרץ באויר כלי חרס, טמא כל מה שבתוכו אע״פ שלא נגע בהן, חוץ מכלים שאין מיטמאין מאויר כלי חרס, דכתיב (ויקרא י״א:ל״ג) כל אשר בתוכו יטמא מכל האוכל אשר יאכל, אוכלים ומשקין מיטמאין מאויר כלי חרס, ואין כלים מיטמאין מאויר כלי חרס:
+<b>שאין מצילין.</b> כמו ואין מצילין. דוגמתו בריש פרק קמא דביצה שאפר כירה מוכן הוא, ואמר רבה בגמרא [דף ח׳] הכי קאמר, ואפר כירה מוכן הוא:
+
+Mishnah 6
+
+<b>ביצת היוצרים.</b> כל כלי שמתחיל יוצר חרס לעשות, עושה תחילה החומר עגול כצורת ביצה ועושה לה בית קיבול:
+<b>כשרה.</b> לקדש בה מי חטאת:
+<b>ור׳ יוסי פוסל.</b> דלא חשיב ליה כלי. ואין הלכה כרבי יוסי:
+<b>ביצת התרנגולת.</b> קליפתה החיצונה:
+<b>וחכמים פוסלים.</b> שאינה חשובה כלי. והלכה כחכמים:
+
+Mishnah 7
+
+<b>השוקת שבסלע.</b> שוקת היא אבן חלולה שעל שפת המעין והמים נכנסים לה דרך חור שבדופנה ומשקין בה הבהמות. והכא מיירי בסלע מחובר שחקקו, אין נחשב כלי הואיל ולא היה עליו שם כלי בתלוש. ואפילו היה תלוש [אלא] שחיברו ולבסוף חקקו:
+<b>ואינה צריכה צמיד פתיל.</b> אם היתה באוהל המת מצלת על מה שבתוכה בכיסוי לבד בלא צמיד פתיל. לפי שאינה חשובה כלי אלא כבור ודות שמצילין על מה שבתוכה בכיסוי בלא צמיד פתיל, כדתנן בפרק ה׳ דאהלות [משנה ו׳]:
+<b>ואינה פוסלת את המקוה.</b> אם [נפלו] מי גשמים מתוכה למקוה, אין נחשבים מים שאובים לפסול את המקוה:
+<b>ופקקה.</b> סתמה:
+<b>מפני שאינם עגולים כלי.</b> כלומר שאין כלי מסבב את המים, דנקב שלמטה מבטלו מתורת כלי, דסתימה של סמרטוט לא משוי ליה כלי. אבל שהנקב מן הצד, יש תורת כלי עליו ומקדשים במים שבתוכם, שהרי הכלי מסבבן. והיינו עגולים כלי:
+<b>עשה לה עטרה.</b> שוקת תלושה שחיברה בסיד שהיא חשובה כלי ועשה שפה של טיט לפיה סביב ונתמלאה השוקת מים עד שנתמלאת גם השפה, המים פסולים לקדש, לפי שאין התוספת נחשבת כלי:
+<b>ואם היה בריא.</b> כלומר אם השפה הזאת חזקה ומהודקת בשוקת עד שאילו תנטל השוקת תנטל גם השפה עמה, כשרים:
+
+Mishnah 8
+
+<b>שתי שקתות שבאבן.</b> הכא מיירי באבן המיטלטלת שאינה סלע מחובר, ושתי שיקתות הללו תורת כלי יש להן:
+<b>קדש אחת מהן.</b> שנתן אפר פרה במים שבאחת מהן:
+<b>כשפופרת הנוד.</b> כמין קנה שנתן על פי הנוד שבו מריקים היין או המים בתוך הנוד. ושיעורו, כדי שיהיו שתי אצבעות הראשונות של פס היד חוזרות בו בריוח, לא הגודל, אלא האצבעות הסמוכות לו:
+<b>או שהיו מים צפין על גביהן.</b> כגון שכותל האמצעי המפסיק בין שתי השקתות נמוך משאר הכתלים:
+<b>כקליפת השום.</b> כשנתמלאו שתיהן, צפין המים על המחיצה האמצעית כקליפת השום:
+
+Mishnah 9
+
+<b>שהקיפן.</b> סמכן זו אצל זו. לשון [ואין] מקיפין שתי חביות דמסכת ביצה:
+<b>המים שביניהן.</b> שבין שתי עריבות ושבין סדק של שוקת. אבל שאר המים מקודשין. אלא דאותן שבסדק לא נכנס בהן הקידוש:
+<b>גפסים.</b> מין סיד הוא ולבן ביותר. וקורין לו בלע״ז ייס״ו גיפס:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>המקדש מי חטאת.</b> הבא ליתן מאפר הפרה לתוך המים. והוא קידוש האמור בכל מכלתין:
+<b>או על הצד.</b> על צדו של כלי:
+<b>ואחר כך נפל לשוקת.</b> על המים שבתוך השוקת. פסולים אותן המים להזאה, דכתיב [במדבר י״ט] ולקחו ונתן, עד שיבוא האפר בתוך המים מכח אדם:
+<b>נטל מן השפופרת וכיסה.</b> נטל אפר מן השפופרת וכיסה השפופרת קודם שיקדש, דהיינו קודם שיתן האפר במים:
+<b>או שהגיף את הדלת.</b> קודם שיקדש:
+<b>הקידוש כשר.</b> דהיינו האפר שבידו, לפי שמלאכה אינה פוסלת באפר, כדאמרן:
+<b>והמים פסולים.</b> דנעשית מלאכה עם המים, ולעיל [סוף] פרק פרת חטאת שנינו שהמלאכה פוסלת במים עד שיטילו את האפר:
+<b>זקפה בארץ.</b> לאחר שנטל האפר מן השפופרת הניח השפופרת בארץ קודם שיתן האפר במים:
+<b>פסול.</b> המילוי דהיינו המים, לפי שעשה מלאכה עם המים. ואם הניח השפופרת בידו וכפה ידו עליה כדי שלא יתפזר האפר שבתוכה ואח״כ נתן האפר על המים, כשר המילוי דהיינו המים, דאין זו חשובה מלאכה:
+<b>לפי שאי אפשר.</b> לשמור האפר שבתוך השפופרת אם לא יכוף ידו על פיה, שהרי אינו יכול להשיב הפקק על פיה עד שיקדש. פירוש אחר, זקפה בארץ, הניח האפר בארץ, פסול האפר, דכתיב למשמרת, [ובארץ אינה למשמרת]. ואם נתן האפר לתוך ידו כשר, דאפשר לשמרו ושפיר קרינן ביה למשמרת. ולפי זה גרסינן לפי שאפשר:
+
+Mishnah 2
+
+<b>היה קידוש צף על פני המים.</b> שנתן על המים אפר הרבה. ולאפר עצמו קרי קידוש:
+<b>נוטל.</b> מאותו אפר:
+<b>ומקדש.</b> בו מים אחרים, ואפילו באותו שנגע במים מקדש וחוזר ומקדש כמה פעמים, אלא שמנגבו:
+<b>זלף את המים.</b> הזה מן המים המקודשים על האדם ועל הכלים עד שכלו כל המים, והאפר נשאר בשולי הכלי:
+<b>וחכמים אומרים וכו׳</b> והלכה כחכמים בתרוייהו:
+
+Mishnah 3
+
+<b>טפי.</b> פך קטן שפיו צר והמים היורדים ממנו יורדים טיף טיף:
+<b>אע״פ שפיו צר.</b> פחות משפופרת הנוד:
+<b>המים שבתוכו מקודשים.</b> וכשרים להזות אע״פ שלא נכנס שם מאפר הפרה כלל, דהוו כאילו מחוברים למים שבשוקת:
+<b>היה ספוג.</b> אם בשעת מילוי היה ספוג בשוקת, המים הבלועים בספוג פסולים, דמים חיים אל כלי בעינן, ואין הספוג כלי:
+<b>יזלף עד שהוא מגיע לספוג.</b> כשבא ליטול המים וליתנם בצלוחית, שופך כל המים עד שמגיע לספוג, אבל לא ישפוך מן המים שבספוג כלל, כדי שלא יתערבו המים שבספוג שהם פסולים עם המים שבשוקת שהם כשרים ויפסלו כולם:
+<b>נגע בספוג.</b> נסחטים מי הספוג לתוך השוקת ונתערבו הפסולים בכשרים, ונפסלו כולם:
+
+Mishnah 4
+
+<b>נתן ידו או רגלו.</b> הרי שהיה קילוח יורד מהר מעוקם ואינו יורד לתוך החבית שרוצה למלאותה לקידוש, ונתן ידו למעלה בראש ההר לעשותה כעין צנור כדי שיעברו המים דרך ידו לחבית של קידוש, וכן עלי ירקות הראויין לאכילה ומקבלין טומאה:
+<b>פסולים.</b> המים. כדילפינן בפרק ב׳ דזבחים (דף כ״ה) מדכתיב [ויקרא י״א] מקוה מים יהיה טהור, הוייתן על ידי טהרה תהא. ואע״ג דהאי קרא במקוה הוא דכתיב, ילפינן מיניה כל הויות. והכי הוי משמעות דקרא, הוייתן של כל מים המטהרים, על ידי טהרה תהא, בין שאתה מהוה אותן להיות מקוה או מילוי הוי מהוה אותן על ידי דבר שאינו מקבל טומאה:
+
+Mishnah 5
+
+<b>המפנה את המעין לתוך הגת.</b> שעשה חריץ מן המעין עד הגת כדי שיפנו שם מי המעין, ואחר כך הפסיקן:
+<b>גת.</b> בור שעושין לפני הגת כדי לקבל את היין, קרוי גת:
+<b>גבים.</b> לשון עשה הנחל הזה גבים האמור בספר מלכים [ב׳ ג׳]. והוא רקק של מים:
+<b>פסולים.</b> לזבים לטבילה, דלאו מים חיים נינהו:
+<b>ולמצורעים.</b> דבעינן מים חיים להזות עליו עם דם הצפור:
+<b>ולקדש [בהן] מי חטאת.</b> בעינן מים חיים, והני כיון דהפסיקן לאו מים חיים נינהו. והא דקתני מפני שלא נתמלאו בכלי, כדי לפוסלן לקידוש בכל ענין אפילו בא לקדש בתוך הגת או בתוך הגבים עצמן:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>חמשה.</b> לקדשן חמשה קידושין. כל חבית וחבית בפני עצמה:
+<b>ונמלכו לקדשן קידוש אחד.</b> לערות חמשתן בתוך כלי גדול ולקדש הכל בבת אחת:
+<b>הרי כולן כשרים.</b> דהואיל וכל אחד ממלא הכלי שלו אין כאן מלאכה פוסלת במים בין מילוי להטלת האפר במים:
+<b>היחיד שמילא חמש חביות כו׳</b> אין כשר אלא אחרון. שהמילוי הראשון נפסל במלאכה שעשה כשמילא את השני קודם שנתן את האפר בראשון, וכן השני נפסל כשמילא את השלישי, וכן כולם. ואם מתחילה היה ממלא חמש חביות זו אחר זו או אפילו מאה חביות כדי לקדשן קידוש אחד, כגון שצריך להזות על כלים הרבה, לא היו פוסלים זה על זה וכולן כשרים, דהכל נחשבים מילוי אחד. אבל כשמילא מתחלה לשם חמשה קידושין, כולן פוסלין זה על זה מטעם מלאכה, שהיא פוסלת במים עד שיטיל האפר, הלכך אין כשר אלא אחרון:
+<b>ונמלך לקדשן חמשה קדושין.</b> שקידש זו לעצמה וזו לעצמה:
+<b>אין כשר אלא זו שקידש ראשון.</b> לפי שקידוש ראשון חשיב מלאכה לאחרים שהיו ממולאים ולא נתן לתוכן אפר, דעד שיתן את האפר מלאכה, פוסלת במים:
+<b>אמר לאחד קדש לך את אלו.</b> היחיד שמילא חמש חביות לקדשן קידוש אחד, ואמר לאחר קדש לך את אלו וקידשן האחר חמשה קדושים, אין כשר אלא ראשון. דכיון שאמר לו קדש לך ונתנן לו, נעשו שלו וכאילו מלאן הוא, והקידוש שקידש ראשון נעשה מלאכה לפסול את אחרים:
+<b>אבל אם אמר קדש לי את אלו כולן כשרים.</b> שהממלא לא עשה מלאכה, והמקדש אינו שלו כדי שיפסלו על ידו:
+
+Mishnah 2
+
+<b>ועשה מלאכה בידו אחת.</b> פסול המילוי מטעם מלאכה:
+<b>לו ולאחר.</b> (כו׳ כאחת):
+<b>שניהם פסולים.</b> דכיון דלתרי גברא קא ממלא, נחשב האחד מלאכה לחבירו:
+<b>בין לו בין לאחר.</b> דאע״פ שאין המים שלו, פוסלן במלאכה שבשעת מילוי:
+
+Mishnah 3
+
+<b>אם לו פסול.</b> אם הקידוש שלו, פסול. דשמא המלאכה קדמה לקידוש ונפסלו המים:
+<b>ואם לאחר.</b> הוא הקידוש:
+<b>כשר.</b> שהרי בעל המים לא עשה מלאכה:
+<b>המקדש לו ולאחר.</b> שניהם כאחת. אי נמי קידש לחברו קודם שלו:
+<b>שלו פסול.</b> דקידוש של חברו נחשב מלאכה לפסול מימיו:
+<b>שניהם כשרים.</b> שאין המים שלו שיפסלו על ידו:
+
+Mishnah 4
+
+<b>קדש לי ואקדש לך.</b> כגון שכל אחד מילא מים לעצמו, ובא זה וקידש מימיו של זה, וזה קידש מימיו של זה, אותו שקידש ראשון כשר מה שקידש לחבירו, דחבירו לא עשה מלאכה אלא עד אחר שנתקדשו מימיו, ומשנתקדשו אין מלאכה פוסלת. אבל מה שקידש השני לראשון פסול, שהראשון פסלה במה שקידש מימי השני קודם שנתקדשו מימיו:
+<b>מלא לי ואמ, לא לך.</b> המילוי האחרון כשר. אבל מילוי ראשון פסול, היינו המים שנתמלאו ראשונה, דנפסלו במלאכה במילוי שמילא לחבירו:
+<b>קדש לי ואמלא לך.</b> שהיו לו מים ממולאים ואמר לחבירו קדש לי מימי ואחר כך אמלא לך:
+<b>שניהם כשרים.</b> דאין המלאכה פוסלת אחר קידוש. וזה נמי שנתמלאו לו המים מימיו כשרים, דמשנתמלאו לו המים לא עשה מלאכה:
+<b>מלא לי ואקדש לך.</b> שהאחר היו לו מים ממולאים ואמר לו זה מלא לי תחלה ואחר כך אקדש לך:
+<b>שניהם פסולים.</b> זה, שמילא עד שלא נתקדשו מימיו. וזה, שקידש לחברו משנתמלאו מימיו:
+
+Mishnah 5
+
+<b>הממלא לו ולחטאת.</b> הממלא מים, קצתן רוצה לצרכו ובקצתן רוצה ליתן אפר חטאת:
+<b>באסל.</b> במוט. ודרך שואבי מים שנותנים מוט על כתפם וכד מלא תלוי בראש המוט מלפניו וכד אחד מאחריו:
+<b>ואח״כ מילא את שלו, פסול.</b> משום מלאכה:
+<b>ואת של חטאת לפניו.</b> כדי לעשות בהן שמירה מעולה:
+<b>ואם נתן של חטאת לאחוריו פסולה.</b> דכתיב למשמרת למי נדה, בזמן שהן שמורין הן מי נדה, בזמן שאינן שמורין אינן מי נדה:
+<b>היו שניהן של חטאת וכו׳</b> דהואיל ומסיק אדעתיה בשלפניו נזכר נמי בשל אחריו. והיינו מפני שאפשר, כלומר אפשר לשמור שלאחריו אגב שלפניו:
+
+Mishnah 6
+
+<b>המוליך את החבל בידו לדרכו.</b> לאחר שמילא את הדלי בחבל החזיר את החבל לבעלים. לדרכו, שלא הוצרך לעקם או להרחיב את דרכו אלא לפי הילוכו מצא בעל החבל והחזיר לו את שלו, אין זו מלאכה וכשר המילוי:
+<b>שלא לדרכו.</b> שעיקם את דרכו כדי להחזיר החבל, מלאכה היא ופסול:
+<b>זה הלך.</b> כלומר על דבר זה הלך חכם אחד לשאול מחכמי יבנה, הן סנהדרי גדולה שגלו שם:
+<b>הוראת שעה.</b> שעת הדחק היה. הא לאו הכי לא:
+
+Mishnah 7
+
+<b>המכנן את החבל.</b> דרך משלשלי הדלי למלאות מים, כשמעלה את הדלי מסבב את החבל בידו כמין טבעת שלא יהא נגרר לארץ. ומכנן לשון הדרא דכנתא [חולין פ״ג]. ואם בדרך העלאת הדלי מכנן על יד על יד, צורך העלאה היא, ואין זו מלאכה וכשר המילוי. ואם באחרונה לאחר שהעלהו כיננו, חשוב מלאכה ופסול:
+<b>לזה הכשירו הוראת שעה.</b> מה שהכשירו ביבנה הוראת שעה, לא למוליך את החבל שלא כדרכו, אלא לזה שכינן את החבל באחרונה הכשירו לו ע״י הדחק:
+
+Mishnah 8
+
+<b>המצניע את החבית.</b> שהוא דולה בה המים לשום בשוקת, ולאחר שעירה ממנה הצניעה קודם שיקדש המים בשוקת, אין הצנעה זו חשובה מלאכה, לפי שצריך לה עדיין למלאות בה, וצורך מילוי הוא. וכן כפאה על פיה נמי לנגבה לפי שרוצה למלאות בה עדיין, לא חשיב מלאכה וכשר המילוי. אבל אם עשה כן להוליך בה את הקידוש דהיינו מים המקודשין, הואיל ולאו צורך מילוי הוא, חשוב מלאכה ופסול המילוי:
+<b>בשביל שתחזיק מים הרבה.</b> לא חשוב פינוי זה מלאכה:
+<b>בשעה שהוא זולף.</b> שהוא מזה:
+<b>פסול.</b> דפינוי זה חשוב מלאכה:
+
+Mishnah 9
+
+<b>והורה הוראה.</b> להתיר או לאסור, לטמא או לטהר, לפטור או לחייב:
+<b>ודבר שאינו משום מלאכה.</b> כגון הוראה ומראה את הדרך:
+<b>אם עמד.</b> שנתעכב שם בשביל זה:
+<b>פסול.</b> משום היסח הדעת. וכן הלכה:
+
+Mishnah 10
+
+<b>המוסר מימיו לטמא.</b> לשמרן:
+<b>פסולים.</b> בין עשו הבעלים הראשונים מלאכה, בין לא עשו הבעלים הראשונים מלאכה, דבחזקת השומר קיימו והוא אינו מקפיד לשמרן מפני שהוא טמא, והתורה אמרה למשמרת למי נדה:
+<b>ולטהור כשרים.</b> ואפילו עשו הבעלים הראשונים מלאכה, שכבר יצאו מרשות בעלים וקיימו ברשות שומר. ומיהו אם השומר עשה מלאכה, פסולים:
+<b>אף לטמא כשרים.</b> דסבר ר׳ אליעזר המוסר מימיו לטמא, בחזקת הבעלים הראשונים קיימו, הלכך אם לא עשו הבעלים מלאכה כשרים. ואין הלכה כר׳ אליעזר:
+
+Mishnah 11
+
+<b>והגביהו זה על זה.</b> שסייעו זה את זה להגביה:
+<b>ונטל זה לזה קוצו.</b> או שנטל זה לזה קוץ שנתחב לו בידו:
+<b>בקידוש אחד.</b> שהיו שניהם ממלאים לצורך קידוש אחד, כשר. שיכול כל אחד לסייע לחבירו, ונטילת הקוץ שבידו נמי צורך מילוי היא:
+<b>בשני קידושין פסול.</b> שפסל כל אחד מימיו במה שסייע לחבירו או שנטל לו קוץ, משום מלאכה:
+<b>אם התנו ביניהן.</b> שאמר כל אחד לחבירו כשאגביה לך יהא שלי ושלך ברשותך (וכמו כן א״ל האחר), ואחר שהגביהו לוקח כל אחד מהן אחת מהן ברשותו. ואין הלכה כר׳ יוסי:
+
+Mishnah 12
+
+<b>הפורץ על מנת לגדור.</b> כלומר אפילו על מנת לגדור, לא חשיב מלאכה וכשר המילוי:
+<b>האוכל על מנת לקצות.</b> לאחר שמילא המים קודם שיקדש היה מלקט לתאנים על מנת ליבשן לעשות מהן גרוגרות, ולאחר לקיטתן אכלן, אין המחשבה שהיה רוצה לעשותן קציעות פוסלת במים, אלא הרי הוא כאילו לקט לאכול, שאינו פוסל, דומיא דפורץ על מנת לגדור שאין המחשבה שהוא חושב לגדור פוסלת עד שיגדור, הכא נמי:
+<b>אם קצה.</b> אם הניח אותן במקום שמניחין התאנים ליבש, פסול:
+<b>בשביל שלא יאבד פסול.</b> שהמצניע אוכלים כדי שלא יאבדו, חשיבא מלאכה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>שנים שהיו שומרים את השוקת.</b> שנתמלא לחטאת:
+<b>טהר.</b> אותו שנטמא טהר מטומאתו:
+<b>ונטמא שני.</b> היינו חבירו שהיה טהור:
+<b>כשרים.</b> המים שבשוקת:
+<b>עמד ועשה השני מלאכה.</b> עמד הראשון ממלאכתו, ובא השני ועשה מלאכה תחתיו:
+
+Mishnah 2
+
+<b>נטמא וטמאהו.</b> נטמא הסנדל וטימא את האדם לחטאת. שכלים שנטמאו במשקים מטמאים את האדם לחטאת, שאין מונין ראשון ושני בחטאת, כדתנן לקמן פרק כל הראוי (משנה ו׳). אע״פ שאם נפלו המשקים הללו על בשרו, טהור, שהטהור לפרה אם נגעו משקין טמאים בבשרו, הוא טהור כמו שהיה. לבד אם נגעו בידיו, לפי שהמשקין טמאים מטמאים את הידים, וגבי טהרת חטאת קיי״ל דאם נטמאו ידיו נטמא גופו:
+<b>מטמאיך לא טמאוני.</b> משקים שטמאו את הסנדל לא היו יכולים לטמא הטהור לחטאת אם נגעו בבשרו כדאמרן, והסנדל הבא מכוחם מטמאו:  
+
+Mishnah 3
+
+<b>השורף פרה</b> אדומה:
+<b>ופרים</b> הנשרפים, כגון פר יום הכפורים ופר כהן משיח ופר העלם דבר של ציבור, מטמאים בגדים, דבכולהו כתיב יכבס בגדיו, ולא שנא בגדים שהוא לבוש ולא שנא בגדים שהוא נוגע, וה״ה לכל שאר כלים. דלא ממעטינן אלא אדם וכלי חרס בלבד הוא שאין מטמאין אם נוגעים בהן:
+<b>ופרה ופרים עצמן ושעיר המשתלח עצמן.</b> אם נגעו בבגדים הרי הן טהורים. והיינו דאמרי ליה בגדים לאדם, מטמאיך לא טמאוני ואתה טמאתני:
+
+Mishnah 4
+
+<b>האוכל מנבלת עוף טהור.</b> נבלת עוף טהור אין לה טומאה אם נגעה באדם או בבגדים, אלא בבית הבליעה מטמא אדם לטמא בגדים, כדתנן במסכת טהרות, והיינו דאמרי ליה בגדים לאדם מטמאיך לא טמאוני וכו׳:
+
+Mishnah 5
+
+<b>כל ולד הטומאה.</b> כגון ראשון ושני, אין מטמא כלים. אלא אב הטומאה. ומשקה שנטמא בראשון ושני מטמא כלים, גזירה משום משקה זב וזבה, כגון רוקו וזובו ומימי רגליו שהן אב הטומאה:
+
+Mishnah 6
+
+<b>אין כלי חרס מטמא חבירו.</b> שאין כלי חרס נעשה אב הטומאה לעולם, ואין כלי חרס מקבל טומאה אלא מאב הטומאה, אלמא שאין כלי חרס מטמא חבירו:
+<b>אלא משקין.</b> אבל מטמא הוא משקין והמשקים חוזרים ומטמאים חבירו, גזירה משום משקה זב וזבה כדאמרן:
+
+Mishnah 7
+
+<b>כל הפוסל את התרומה.</b> כגון ידים שניות עושות משקים תחלה לטמא חולין, וידים עצמן שנגעו באוכלי חולין, טהורים, שאין שני עושה שלישי בחולין:
+<b>חוץ מטבול יום.</b> שלא העריב שמשו. אע״פ שהוא פוסל את התרומה, אינו מטמא המשקין להיות תחילה. ואפילו משקין של תרומה אם נגע בהן טבול יום אינן אלא פסולים בלבד לא טמאים:
+
+Mishnah 8
+
+<b>כל הימים כמקוה.</b> לכל הני מילי דקתני בסופו. (וגם) אין מטהרין בזוחלין, דאין מקוה מטהר בזוחלין אלא במכונסין, דכתיב [ויקרא י״א] אך מעין, מעין מטהר בזוחלין ואין מקוה מטהרת בזוחלין:
+<b>ופסולין לזבין.</b> דזב בעי מים חיים, דכתיב [שם ט״ו] ורחץ את בשרו במים חיים. ולמצורע [דכתיב [שם י״ד] אל כלי חרש על מים חיים. ולמי חטאת] דכתיב [במדבר י״ט] מים חיים אל כלי:
+<b>הים הגדול כמקוה.</b> לא קרא הכתוב מקוה אלא לים הגדול, דביה משתעי קרא במעשה בראשית ששם נקוו כל מימי בראשית. ולא נאמר ימים בלשון רבים, אלא מפני שמעורבים בו מיני ימים הרבה, שכל הנחלים הולכים אליו:
+<b>ר׳ יוסי אומר.</b> כל הימים וים הגדול, תורת מעין עליהן לענין שהן מטהרין בזוחלין, מפני שהנחלים הולכין וזוחלין עליהן. אבל פסולין הן לתורת מים חיים, שהכתוב קוראן מקוה. והלכה כרבי יוסי:
+
+Mishnah 9
+
+<b>מים המוכין.</b> המזיקין. כגון שהן מלוחין ופושרין:
+<b>פסולין.</b>: למי חטאת:
+<b>מים המכזבין.</b> הפוסקין. כמו אשר לא יכזבו מימיו (ישעיהו נ״ח:י״א):
+<b>פסולין.</b> דמים חיים בעינן:
+<b>אחד בשבוע.</b> אבל אחד ביובל, שפיר מקרו מים חיים:
+<b>בפולמסיות.</b> חיילות של גייסות ששותין ומקלקלים בהן:
+<b>בשני בצרון.</b> שנים של עצירת גשמים:
+<b>ר׳ יהודה פוסל.</b> אפילו אותן שאין מכזבין אלא בפולמוסיות ובשני בצרון. ואין הלכה כר׳ יהודה:
+
+Mishnah 10
+
+<b>מי קרמיון ומי פוגה.</b> נהרות שבארץ ישראל הן:
+<b>מי בצים.</b> לשון היגאה גומא בלא בצה (איוב ח׳:י״א). כלומר, מים שחומר וטיט מעורב בהן. ורחמנא אמר מים חיים אל כלי, והכא איכא חציצה בין מים לכלי:
+<b>מי תערובות.</b> שמים פסולים מתערבים בהם:
+<b>אחד פסול ואחד כשר.</b> ונתערבו, אסור לקדש ממקום התערובות ולמטה:
+<b>ר׳ יהודה פוסל.</b> אפילו בשניהם כשרים פוסל ר׳ יהודה ליטול ממקום התערובות, גזירה אטו אחד פסול. ואין הלכה כר׳ יהודה:
+
+Mishnah 11
+
+<b>באר אחאב.</b> לא אתפרש היכן הוא, והא קמ״ל דמים חיים הן:
+<b>ומערת פמייס.</b> מערה הסמוכה לעיר דן שמשם ירדן יוצא. ובלשון ישמעאל קורין לדן בניי״ס:
+<b>ר׳ יהודה אומר הרי היא בחזקת מותרת.</b> ואין הלכה כר׳ יהודה:
+<b>עד שתצל.</b> עד שיחזרו המים צלולים כדמעיקרא. ואין הלכה כר׳ ישמעאל:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>צלוחית.</b> כלי שנותנים בו המים המקודשים לאחר שהשליך האפר לתוכן, קרוי צלוחית, והכלי שנותנים בו המים כדי לקדשן קודם שיתנו בה האפר, קרוי שוקת:
+<b>מים כל שהן.</b> שאינן כשרים להזאה:
+<b>יזה שתים.</b> שאם מזה אחת, שמא אין כאן מן הכשרים. אבל כי מזה שתים, אי אפשר דליכא בחדא מנייהו מן הכשרים. והזאה אינה צריכה שיעור:
+<b>וחכמים פוסלים.</b> קסברי הזאה צריכה שיעור ואין מצטרפין ההזאות. והלכה כחכמים. ורמב״ם פירש, יזה שתי הזאות וישליכם חוץ לכלי וישאר השאר מי חטאת כשרים. ופליאה היא בעיני, דבפרק כל הזבחים בגמרא [דף פ׳] משמע כמו שפירשתי:
+<b>יניחנה בחמה והטל עולה.</b> שדרך הטל לעלות כנגד החמה. וכן הוא אומר (שמות ט״ז) ויהי בבוקר ותעל שכבת הטל. ואין הלכה כר׳ אליעזר:
+<b>יערה וכו׳</b> מריק מה שבתוך הכלי, ואינו כשר להניח בו מי חטאת עד שינגב מן המשקים ומי פירות:
+<b>יערה ואינו צריך לנגב.</b> דאם איתא דנשאר ממנו בכלי היה רישומו ניכר:
+
+Mishnah 2
+
+<b>ונתבקעו.</b> שנשתהו בתוך המים זמן מרובה עד שנתבקעו, או אפילו לא נתבקעו אלא שנשתנו מראה המים, פסולין:
+<b>חפושית.</b> תולעת שחורה:
+<b>בין כך ובין כך.</b> בין נתבקעה בין לא נתבקעה:
+<b>מפני שהיא כשפופרת.</b> של קנה חלולה והמים נכנסים מצד זה ויוצאים מצד זה ומתערב עמהם הלחות שבקרבה:
+<b>דירה.</b> תולעת שבחטין:
+<b>כנה.</b> מין תולעת נמי הגדל בתבואה:
+<b>כשרים.</b> אפילו נתבקעו. ואין כן הלכה:
+
+Mishnah 3
+
+<b>שתתה מהן בהמה או חיה פסולים.</b> משום משקה שבפיהן החוזר, והמים והרוק שבפיהן מתערבין:
+<b>מוצצת.</b> ואין המשקה שבפיה חוזר למים:
+<b>מלקת.</b> לוקקת בלשונה ומתערב הרוק שבלשונה עם המים:
+<b>אף הנחש מפני שהיא מקיאה.</b> וכן הלכה ואין הלכה כר׳ אליעזר:
+
+Mishnah 4
+
+<b>החושב על מי חטאת לשתות ר׳ אליעזר פוסל.</b> דאפסלו להו במחשבה:
+<b>כשיטה.</b> החבית לשתות או ליקח ממנה מים לשתות. אבל במחשבה גרידא לא פסיל:
+<b>במים שאינן מקודשין.</b> שמלאן כדי ליתן בהן את האפר ועדיין לא נתן:
+<b>רבי אליעזר אומר כשיטה.</b> והכא לא פסיל להו במחשבה. דכיון דמים קדושים הן, אמלוכי ממליך וחוזר בו ממחשבתו, הילכך לא פסיל ר׳ אליעזר עד שיטה:
+<b>רבי יהושע אומר כשישתה.</b> מפני משקה שבפיו שחוזר ומתערב עם המים ופסיל להו:
+<b>ואם גרגר.</b> לשון גרגרת. כלומר שלא שתה כדרך השותים אלא שפך המים בגרונו:
+<b>כשר.</b> דליכא משקה פיו בחבית. והלכה כרבי יהושע בתרוייהו:
+
+Mishnah 5
+
+<b>שלא יעשם תקלה לאחרים.</b> שיגעו בטיט ויטמאו במי חטאת שבו:
+<b>ר׳ יהודה אומר בטלו.</b> בטיט, ותו לא מטמא מאחר שגבלן:
+<b>מעת לעת.</b> אם שחטה בתוך מעת לעת של שתייה. אבל שהתה טפי מהכי, נתעכלו במעיה:
+<b>רבי יהודה אומר בטלו במעיה.</b> ואפילו שחטה בתוך מעת לעת בשרה טהור. ואין הלכה כר׳ יהודה בתרוייהו:
+
+Mishnah 6
+
+<b>מי חטאת.</b> במקודשין איירי. אבל מים שאינן מקודשין שרי, כדקתני סיפא:
+<b>אפר חטאת.</b> אפילו אפר עצמו בלא מים:
+<b>לא יעבירם בנהר ובספינה.</b> דגזור משום מעשה באדם אחד שהיה מעביר מי חטאת ואפר חטאת בספינה בירדן ונמצא כזית מת תחוב בקרקעיתה של ספינה:
+<b>ולא ישיטם על פני המים.</b> דדמי לספינה. וכן לא יעמוד בצד זה של נהר ויזרקם לצד שני, דגם זה דמי קצת לספינה:
+<b>אבל עובר הוא.</b> ברגליו:
+<b>במים.</b> עם מי חטאת שבידו:
+<b>עובר הוא הטהור לחטאת.</b> בין בספינה בין שט על פני המים, ואינו חושש. וכן נושא בידו או משיט על פני המים כלי שהוא טהור לתת בו מי חטאת כשהוא ריקם, או שיש בו מים שעדיין לא נתקדשו באפר פרה. שלא גזרו אלא על המים המקודשים ועל האפר בלבד, לא על האדם והכלים הטהורים (ומים שאינן מקודשין):
+
+Mishnah 7
+
+<b>אפר כשר.</b> אפר פרה הכשר להזאה:
+<b>שנתערב באפר מקלה.</b> באפר כירה:
+<b>הולכים אחר הרוב לטמא.</b> אם רוב אפר פרה, מטמא. אם רוב אפר מקלה, אינו מטמא:
+<b>ואין מקדשין בו.</b> ואפילו רוב אפר חטאת, אין מקדשין בו, הואיל ונתערב בו אפר כירה ואפילו כל שהוא:
+<b>ר׳ אליעזר אומר מקדשין בכולן.</b> דסבר ר׳ אליעזר לא בעינן שיעורא בהזאה, ואי אפשר דליתא פורתא מאפר חטאת. ואין הלכה כר׳ אליעזר:
+
+Mishnah 8
+
+<b>מי חטאת שנפסלו.</b> כגון שנשתנו מראיהן שלא מחמת עצמן, וכיוצא בזה מן הדברים שפוסלים מי חטאת:
+<b>מטמאים את האדם הטהור לתרומה.</b> בין שנגע בהן בידיו בין שנגע בהן בגופו, דכמי חטאת כשרים חשיבי. וטומאה זו דרבנן היא, דמדאורייתא כיון שנפסלו פרחה מהן טומאתן החמורה. ומשום הכי תני מטמאין את האדם 
+<b>הטהור לתרומה.</b> דמשמע דוקא לתרומה אבל לא לחולין:
+<b>ואת הטהור לחטאת לא בידיו.</b> כלומר אין מטמאין הטהור לחטאת בין נגע בהן בידיו בין נגע בהן בגופו, דכמי חטאת כשרים חשיבי, ונהי דהנושא מי חטאת שיש בהן כדי הזייה או נוגע בהן, טמא לכל מילי, לחטאת מיהא טהור:
+<b>נטמאו, מטמאים את הטהור לתרומה.</b> כמי חטאת כשרים. אבל את הטהור לחטאת מטמאים אותו אם נגע בידיו, דכיון דנטמאו לא גריעי משאר אוכלים ומשקים טמאים דמטמאים את הידים, וקיימא לן דבטהרת מי חטאת מי שנטמאו ידיו נטמא גופו:
+
+Mishnah 9
+
+<b>אפר כשר שנתנו על גבי המים שאינם ראוים לקדשש.</b> הוי דינא כדין מי חטאת שנפסלו:
+<b>מטמאין את הטהור לתרומה בידיו ובגופו.</b> כדין כל שאר מי חטאת הכשרים. ואין מטמאים הטהור לחטאת, שאין מי חטאת מטמאין הנושאן והנוגע בהן אלא לשאר טומאות, לא לטהרת מי חטאת:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>כל הראוי לטמא מדרס.</b> כגון כלים המיוחדים למשכב ומושב ומרכב:
+<b>מדף לחטאת.</b> אם הטהור למי חטאת הסיטן. אפילו הן טהורין לתרומה נטמא המסיטם כאילו הן טמאים מדרס. וחומרא בעלמא היא כדאמרינן [בחגיגה י״ח] בגדי אוכלי תרומה מדרס לקודש. וקרי ליה מדף, לפי שהיא חומרא דרבנן בעלמא. לשון קול עלה נדף (ויקרא כז):
+<b>ואדם כיוצא בהן.</b> שאם הטהור לחטאת הסיט אדם הטהור לתרומה, נטמא לחטאת, שהטהורים לתרומה נחשבים כזבים לגבי חטאת:
+<b>וכל הראוי ליטמא טמא מת.</b> כגון כלים דלאו בני מדרס:
+<b>ר׳ אליעזר אומר אינו מדף.</b> ואם הסיטן לא נטמא לחטאת:
+<b>ר׳ יהושע אומר מדף.</b> אם הסיט אפילו הטהורים, נטמא לחטאת. ורבנן פליגי ומחלקים בין טמאים לטהורים. ושלש מחלוקות בדבר. והלכה כחכמים:
+
+Mishnah 2
+
+<b>שנגע במדף טמא.</b> עליונו של זב קרוי מדף, שאם היו על גבי הזב עשר מכסאות זו על גבי זו כלן טמאין מדף, אפילו העליונה שלא נגע בה הזב. כשם שעשר מצעות זו על גבי זו ושכב הזב בעליונה כלן טמאות דאורייתא משום משכב ואע״פ שלא נגע בתחתונות, כך המכסאות העליונות שעל גבי הזב טמאים דרבנן משום מדף ואע״פ שלא נגע בהן. ואיכא בין משכב למדף, שהמשכב נעשה אב הטומאה לטמא אדם וכלים, והמדף אינו אלא ולד הטומאה לטמא אוכלים ומשקים, אלא משום חומרא דחטאת, אדם וכלים שנגעו במדף טמאים לחטאת:
+<b>לגין של חטאת.</b> כלי שטף הוא ורוצה להכניס בו מי חטאת:
+<b>שנגע במדף.</b> טמא וצריך טבילה:
+<b>שנגע באוכלין ומשקין.</b> ואפילו שהן טהורין לתרומה ולקודש:
+<b>בידו טמא.</b> כדין אוכלין ומשקין טמאים שהן מטמאין את הידים, שהטהור לתרומה ולקודש פוסל בחטאת, ועוד יש חומרא יתירה גבי חטאת דנטמא [ידיו נטמא] גופו, והלכך כשנגע בידו באוכלים ומשקין טמא:
+<b>ר׳ יהושע מטמא.</b> דגזר היסט אטו נגיעה. ואין הלכה כרבי יהושע:
+
+Mishnah 3
+
+<b>קלל של חטאת.</b> כלי חרס שיש בו אפר הפרה. תרגום וכדה על שכמה (בראשית כ״ד:ט״ו), וקולתה על כתפה:
+<b>שנגע בשרץ טהור.</b> דאין כלי חרס מיטמא מגבו:
+<b>נתנו על גביו.</b> שנתן הקלל על גבי השרץ:
+<b>וחכמים מטמאין.</b> משום דמונח במקום טמא, והתורה אמרה והניח מחוץ למחנה במקום טהור. ורבי אליעזר סבר הואיל והכלי שהאפר בתוכו טהור הוא, שפיר קרינן ביה במקום טהור. ואין הלכה כר׳ אליעזר:
+<b>ר׳ יוסי מטהר.</b> במונח על גבי אוכלים ומשקים וכתבי הקודש, כיון דמקומו טהור מאב הטומאה:
+<b>וחכמים מטמאים.</b> דטהור מכל טומאה בעינן. וכתבי הקודש רבנן גזרו בהו שיהיו מטמאין את הידים. והלכה כחכמים:
+
+Mishnah 4
+
+<b>שנגע בתנור.</b> ואפילו הוא טהור לקודש, אם נגע בו הטהור לחטאת:
+<b>טמא.</b> וצריך טבילה לחטאת, שהטהור לקודש פוסל בחטאת. ודוקא שנגע בידו דנטמאו ידיו ונטמא גופו, אבל ברגלו טהור, דבידו עבוד מעלה, ברגלו לא עבוד מעלה, דומיא דאוכלין ומשקין דלעיל:
+<b>והלגין בתוכו.</b> כלי שהכניס בו מי חטאת נתון בתוך ידו:
+<b>וכן האסל.</b> מוט שנותנים שני כדין בשני ראשיו:
+<b>ובו שני קללות.</b> שני כלים שהאפר נתון בהם, שקלל אחד קשור בראש המוט האחד, וקלל אחד קשור בראשו השני, והשתא האדם והאסל ע״ג תנור, והלגין והקלל שבהן המים והאפר חוץ לתנור:
+<b>ר׳ עקיבא מטהר.</b> שאין הכלי שבו האפר עומד על גבי התנור, ובמקום טהור הוא:
+<b>וחכמים מטמאין.</b> הואיל ואדם הנושאו עומד על גבי תנור, חשבינן לכלי כאילו הוא עומד על גבי התנור ובמקום טמא הוא מונח. ואין הלכה כרבי עקיבא:
+
+Mishnah 5
+
+<b>היה עומד חוץ לתנור.</b> שהתנור מפסיק בינו לכותל, וחלון בכותל ובו הלגין של מי חטאת:
+<b>והעבירו על פי התנור.</b> שכל תנוריהן פיהן למעלה:
+<b>ר׳ עקיבא מטמא.</b> דסבר קלוטה כמי שהונחה דמיא ובשעה שעבירו על פי התנור הרי היא כאילו הניחו בתוכו ונטמא:
+<b>וחכמים מטהרין.</b> סברי לא אמרינן קלוטה כמי שהונחה דמיא. והלכה כחכמים:
+<b>ובידו כלי ריקם.</b> דלא בעינא והניח במקום טהור אלא באפר הפרה ובמים המקודשין על ידי האפר:
+
+Mishnah 6
+
+<b>של חטאת טמא.</b> דקודש ותרומה טמאים הן אצל חטאת:
+<b>שניהם בשתי ידיו.</b> שנושא של חטאת בידו אחת ושל קודש או של תרומה בידו האחרת:
+<b>שניהן טמאים.</b> של חטאת משום דנגע בשל תרומה בידו ונטמאו ידיו נטמא גופו ומטמא מי חטאת, ושל תרומה טמא משום נושא מי חטאת:
+<b>בשני ניירות.</b> ואע״פ שהאדם טמא משום נושא מי חטאת, מ״מ התרומה טהורה דהא מפסיק נייר ואינו נוגע בתרומה בידו:
+<b>של חטאת בנייר ושל תרומה בידו שניהן טמאין.</b> דכי נגע בידו בשל תרומה נטמא לחטאת. ונייר דבשל חטאת אינו חוצץ, דאין מונין ראשון ושני לחטאת, ונטמא של חטאת, והאדם טמא משום נושא מי חטאת וטימא את של תרומה שנגע בו בידו. אבל של תרומה בנייר, חוצץ בו הנייר, ואע״ג דנגע בשל חטאת בידו, שניהם טהורים, דאע״פ שהוא טמא משום נושא מי חטאת, מ״מ אין מי חטאת חוזרים ומיטמאים בטומאה הבאה לאדם מחמת עצמן:
+<b>ר׳ יהושע אומר של חטאת טמא.</b> ר׳ יהושוע לטעמיה דאמר בתוספתא טהור לחטאת שהסיט את המפתח שהוא טהור לתרומה, טמא, שמא ישכח ויסיט את הדבר הטמא. והכא נמי אפילו בשני ניירות טמא, דמה שהוא נושא את התרומה אע״פ שאינו נוגע בה הוי מדף לחטאת. ואין הלכה כר׳ יהושע:
+<b>היו נתונים על גבי הארץ ונגע בהם.</b> שנתן ידו אחת על של חטאת וידו אחת על של קודש או של תרומה:
+<b>של חטאת טמא.</b> דנטמא האדם בלגין של תרומה וטימא את של חטאת:
+<b>ושל קודש ושל תרומה טהורים.</b> שהרי האדם טהור לקודש ולתרומה, דלא נגע במי חטאת אלא בלגין:
+<b>הסיטן, ר׳ יהושע מטמא.</b> לטעמיה דאמר טהור לחטאת שהסיט את המפתח שהוא טהור לתרומה, טמא. ולית הלכתא כוותיה:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>צלוחית.</b> של מי חטאת:
+<b>ובא ומצאה מכוסה פסולה.</b> שאני אומר אדם נכנס לשם וכסה אותה, ורוב בני אדם אין טהורין לחטאת:
+<b>אם יכולה חולדה לשתות ממנה פסולה.</b> אבל אם אינה יכולה לשתות לא פסלינן להו מטעם שמא אדם טמא נכנס וגילה אותה, דאין דרך בני אדם לגלות אלא לכסות מפני השרצים, אבל שרצים דרכן. לגלות ואין דרכן לכסות. ודוקא מכוסה ומצאה מגולה חיישינן לחולדה. אבל מגולה ומצאה מגולה כמו שהניחה, לא חיישינן, אע״פ שחשו לספק מים מגולין, דחמירא סכנתא מאיסורא:
+<b>או נחש לדברי רבן גמליאל.</b> דאמר לעיל, אף הנחש פוסל מפני שהוא מקיא:
+<b>החטאת.</b> אפר חטאת או מים המקודשים שהיו באוהל המת בתוך כלי שיש עליו צמיד פתיל:
+<b>אינן נצולין.</b> ונפסלין. מדכתיב והניח במקום טהור והאי לאו מקום טהור הוא. אבל כלים העומדים להניח בהן מי חטאת או אפר חטאת, וכן אזוב המתוקן להזות בו, ניצולין בצמיד פתיל:  
+
+Mishnah 2
+
+<b>כל הספק טהור לתרומה.</b> כל ספק שאם נולד אותו ספק בתרומה התרומה טהורה, אם נולד כיוצא בו בחטאת טהור:
+<b>וכל התלוי לתרומה.</b> וכל ספק שאם נולד בתרומה תולין לא אוכלין ולא שורפין, אם נולד כיוצא בו בחטאת, ישפך האפר או המים המקודשים. ובמסכת טהרות פרק הזורק טומאה, תנינן להו לספק הטהור ולספק שעל ידיו תולין בתרומה:
+<b>אם עשו על גביו טהרות.</b> אם הזה באפר זה שנטמא בספק התלוי לתרומה, ועשה טהרות ע״י אותה הזאה, תולין אותם טהרות ולא אוכלין ולא שורפין:
+<b>הרפפות.</b> כמין שבכות של עץ:
+<b>טהורות לקודש לתרומה ולחטאת.</b> לפי שאינן כלים וגם אינן ראויין למדרס:
+<b>הרעדות.</b> עצים שאינן מהודקים יפה זה בזה וכשאדם נשען עליהם רועדים ומתנענעים:
+<b>טמאות לחטאת.</b> פעמים שאדם יושב עליהן וראויין ליטמא מושב. ואין הלכה כר׳ אליעזר:
+
+Mishnah 3
+
+<b>אם יש בה כביצה.</b> דאוכל פחות מכביצה אינו מטמא:
+<b>בין טהורה בין טמאה המים טמאים.</b> דטהרת תרומה, טמאה היא אצל חטאת:
+<b>והאוכלה חייב מיתה.</b> דנטמא במי חטאת בשעה שאוכלה, ותרומה בטומאת הגוף במיתה:
+<b>ר׳ יוסי אומר בטהורה המים טהורים.</b> דסבירא ליה לר׳ יוסי שאין הטהור לתרומה מטמא את מי חטאת. ואין הלכה כר׳ יוסי:
+<b>שהכניס ראשו ורובו בתוך מי חטאת.</b> רבנן גזרו טומאה על הבא ראשו ורובו במים שאובין, כמפורש פרק קמא דשבת, והוא משמונה עשר דבר שגזרו בו ביום, ומי חטאת מים שאובין נינהו, הלכך כשהכניס ראשו ורובו בהם נטמא, ומשנטמא ואינו טהור למי חטאת, חוזרים מי חטאת ומטמאים אותו ונעשה ראשון לטומאה, שאין מי חטאת מטמאים את הטהור להם, אבל כשאינו טהור להם מטמאים אותו:
+
+Mishnah 4
+
+<b>בל הטעון ביאת מים מדברי תורה.</b> כגון הנוגע בכל אבות הטומאות:
+<b>מטמא את הקודש ואת התרומה.</b> לפי שהוא ראשון, עושה שני בחולין ובמעשר, ושלישי בתרומה, ורביעי בקודש:
+<b>לאחר ביאתו.</b> שטבל ולא העריב שמשו, יש לו דין שני לטומאה, ועושה שלישי בתרומה, ורביעי בקודש:
+<b>וחכמים אומרים פוסל בקודש.</b> כשם שטבול יום פוסל בתרומה, כן פוסל בקודש, ואינו מטמא בקודש, דכיון שטבל קלישא טומאתו, ופסול משוי, טמא לא משוי:
+<b>ואם בא אל המקדש.</b> כל הטעון טבילה מן התורה שבא אל המקדש, דהיינו לעזרת ישראל, אפילו לאחר שטבל קודם שיעריב שמשו, חייב. ואף לעזרת נשים אסור טבול יום ליכנס, אבל אינו חייב אלא בעזרת ישראל:
+
+Mishnah 5
+
+<b>כל הטעון ביאת מים מדברי סופרים.</b> כגון אכל אוכלין טמאין, ושתה משקין טמאין, והידים, והכלים שנטמאו במשקין, וכיוצא בהן:
+<b>וחכמים אוסרים במעשר.</b> והלכה כחכמים:
+<b>לאחר ביאתו.</b> לאחר שטבל, מיד הותר בכולם ואין צריך הערב שמש:
+<b>ואם בא אל המקדש פטור.</b> דלא אסרה תורה ביאת המקדש אלא על מי שנטמא באב הטומאה דאורייתא, כדכתיב (ויקרא ה׳) בטומאת אדם או בבהמה טמאה או בכל שרץ טמא:
+
+Mishnah 6
+
+<b>מטמא את מי חטאת.</b> ואפילו לאחר שטבל, אם לא טבל לשם חטאת כאילו לא טבל, דתנן בפרק אין דורשין (חגיגה דף י״ח) טבל לקודש והוחזק לקודש אסור בחטאת. אבל משטבל לשם חטאת, אפילו טבול יום דאורייתא שפסול לתרומה ולקודש, כשר לחטאת, דטבול יום כשר בפרה:
+<b>ומזה מי חטאת במגע ובמשא.</b> ובהא כולי עלמא לא פליגי. אבל באזוב המוכשר לקבל טומאה, ומשום דאוכל הוא צריך הכשר שיבוא עליו מים, וכן במים שאינן מקודשים ועומדים לקדש, וכלי ריקם הטהור ועומד כדי להניח בו אפר חטאת, בהא פליגי ר״מ וחכמים. והלכה כחכמים:
+
+Mishnah 7
+
+<b>כל אזוב שיש לו שם לווי.</b> שרגילין ללוות עמו שם אחר, כגון הנך דמפרש לקמן:
+<b>אזוב זה.</b> כלומר אזוב סתם שהרואה אותו אומר זה אזוב הוא בסתם:
+<b>ושל תרומה טמאה.</b> שאזוב של גינה חייב בתרומה כשלקטו לאכילה. והא קא משמע לן דאע״ג שהוא פחות מכביצה שאינו מטמא מי חטאת, אפ״ה הזאתו פסולה, כיון שהאזוב עצמו טמא:
+<b>ושל טהורה לא יזה.</b> מפני שמפסיד את התרומה:
+<b>תמרות.</b> כמין גרגרין שיש בראשי האזוב:
+<b>אין חייבין על היונקות.</b> טמא שהזו עליו ביונקות ובא בהזאה זו אל המקדש, אינו חייב:
+<b>רבי אליעזר אומר וכו׳</b> ואין הלכה כר׳ אליעזר:
+<b>גבעולים שלא גמלו.</b> כל זמן שהפרח מונח בתוך כיסו קודם שיפתח:
+
+Mishnah 8
+
+<b>מנגבו.</b> כדי שלא יתערבו מים הכשרים בפסולים:
+<b>אע״פ שנגבו פסול.</b> ואע״פ שלא נטמא, משהוכשר לקבל טומאה פסול:
+<b>לקטו לחטאת.</b> להזות בו מי חטאת:
+<b>כמלקט לעצים.</b> ומנגבו והוא כשר. וכן הלכה:
+
+Mishnah 9
+
+<b>שלשה קלחין ובהן שלשה גבעולין.</b> גבעול אחד בקלח אחד. ושלשה קלחים דבעינן, ילפינן לקיחה לקיחה מאגודת אזוב מפסח מצרים, מה להלן שלשה, דבהכי מקרי אגודה, אף כאן שלשה:
+<b>מפסגו.</b> מפרידו ומחלקו שיהיו השלשה קלחים מפורדים זה מזה:
+<b>ר׳ יוסי אומר מצות אזוב שלשה.</b> רבי יוסי מחמיר טפי מת״ק, דלרבי יוסי תחילתו שנים פסול, ולת״ק תחילתו שנים כשר, ואינו פסול עד שיהא תחילתו כשייריו אחד. ודקאמר ת״ק מצות אזוב שלשה קלחים, למצוה בעלמא ולא לעכב. והלכה כרבי יוסי:
+<b>וגרדומיו כל שהוא.</b> גרדומי הגבעול כל שהוא. ושייריו וגרדומיו תרי מילי נינהו, דשייריו הוו שיירי השלשה קלחין, דהיינו שני קלחין, וגרדומיו הוא הגבעול עצמו דאגרדום ונשבר ונשתייר ממנו כל שהוא:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>האזוב הקצר מספקו.</b> מאריכו כדי סיפוקו:
+<b>ובכוש.</b> הוא הפלך שהנשים טוות בו:
+<b>וטובל ומעלה.</b> ואע״ג דכתיב ולקח אזוב וטבל במים, והוא לוקח הפלך שהאזוב נתון בראשו, שפיר קרינן ביה ולקח אזוב, דלקיחה ע״י דבר אחר שמה לקיחה:
+<b>ואוחז באזוב ומזה.</b> דבהזאה בעינן שיהא אוחז האזוב בידו:
+<b>ר׳ יהודה ור׳ שמעון אומרים כו׳</b> ואין הלכה כר׳ יהודה וד׳ שמעון:
+
+Mishnah 2
+
+<b>ספק מן הכוש ספק מן החוט כו׳</b> דבעינן הזאה ודאי מן האזוב, משום דאמרינן העמד טמא על חזקתו:
+<b>מחברו מיצה עליו.</b> שמא מתמצית מי חטאת של כלי אחד הלך על האחר:
+<b>הזאתו פסולה.</b> דאי מחבירו מיצה עליו אין זו הזאה מן האזוב:
+<b>טובל ומעלה כדרכו.</b> ולא אמרינן מתוך שנדחק בפיה לצאת שמא יחזרו המים לתוך הכלי ולא ישאר באזוב כשיעור:
+<b>ר׳ יהודה אומר הזייה ראשונה.</b> דהזאה ראשונה לא חיישינן, אבל הזאה שניה מתוך שנדחקו לצאת וגם הזה מהם, נתמעטו ביותר וחיישינן בהזאה שניה שמא לא נשארו באזוב כשיעור. ואין הלכה כר׳ יהודה:
+<b>שלא יספג.</b> שלא יקנח מצדדי הכלי או משוליו. דכתיב וטבל, ולא מספג:
+<b>הזאתו פסולה.</b> דבעינן כוונת הזאה והרי לא נעשית מחשבתו:
+<b>ואפילו הן מאה.</b> ולא בעינן הזאה בפני עצמה לכל איש ואיש או לכל כלי וכלי:
+
+Mishnah 3
+
+<b>על דבר המקבל טומאה.</b> אדם וכלים:
+<b>על דבר שאינו מקבל טומאה.</b> בהמה וכלי אבנים:
+<b>אם יש באזוב לא ישנה.</b> אם נשתייר באזוב כדי הזאה אין צריך לחזור ולטבול פעם שניה, אלא מזה מאותו שנשתייר באזוב על הדבר הטמא ועלתה לו הזאה, דכתיב והזה הטהור על הטמא, עד שיתכוין להזות על הטמא, הלכך כשנתכוין בשעת טבילת האזוב להזות על הטמא לא ישנה, אלא יזה ממה שנשתייר באזוב. אבל אם טבל האזוב כדי להזות על דבר שאינו מקבל טומאה, הואיל ותחילת טבילתו פסולה, כך הזאתו פסולה, ולא יזה במה שנשתייר באזוב עד שישנה:
+<b>המים המנטפין.</b> מן האזוב שהטבילו לשם דבר שאינו מקבל טומאה, אם הטביל באותם טפות אזוב והזה מהן, כשרין:
+<b>לפיכך הן מטמאין.</b> לפי שלא עשו מצותן, שהרי הטבילה הראשונה פסולה היתה, והרי אלו הטפות כשאר מי חטאת הכשרים שהן מטמאין:
+
+Mishnah 4
+
+<b>המזה מחלון של רבים.</b> שעומד בחלון של רבים והזה שם על הטמאים העוברים, והזה על הטמא כסבור שהמים שבידו טהורים להזאה:
+<b>ונמצאו פסולים.</b> אם נכנס בהזאה זו למקדש, פטור הטמא מקרבן, דהוי כספק טומאה ברה״ר דספיקו טהור. ופירש הרמב״ם הטעם, דטמא זה אנוס הוא, דלא הוה ליה לאסוקי אדעתיה ולבדוק אם המים כשרין להזאה אם לאו, כיון שהיה עומד ברה״ר ומזה על הרבים. אבל העומד בחלון של יחיד ומזה, הוה ליה לטמא לבדוק על המים אם כשרים, אם לאו, וכיון דלא בדק, שגגה היא זו ולא אונס, ואם נכנס למקדש בהזאה זו חייב קרבן, דהוי כספק טומאה ברה״י דספיקו טמא:
+<b>שאין כהן גדול חייב על ביאת המקדש.</b> דכתיב (במדבר י״ט) ונכרתה הנפש ההיא מתוך הקהל, מי שחטאו שוה לקהל דהיינו ליחידים, פרט לכהן גדול שאין חטאו שוה ליחידים:
+<b>מחליקין היו.</b> כלומר כל כך מי חטאת היו שם עד שהיו מחליקין בהן בני אדם, ואפ״ה דורסים בהן, משום דלא מטמאין, הואיל ונעשית מצותן:
+
+Mishnah 5
+
+<b>בכנפו בכנף בגדו.</b> לפי שהקרדום הצריך הזאה הוא אב הטומאה, וכשאוחז בכנפו נעשה הכנף ראשון, אין האוחזו טמא, דאין אדם וכלים מקבלים טומאה אלא מאב הטומאה. ואע״פ שיש על הקרדום מים כדי הזיה, אין האוחזו טמא משום נושא מי הנדה, הואיל ונעשית מצותן כבר:
+<b>כדי שיטביל ראשי גבעולין ויזה.</b> חוץ ממה שהאזוב בולע:
+<b>כאילו הן על אזוב של נחושת.</b> שאינו בולע. דרואים המים הבלועים באזוב כאילו הן בעין להשלים שיעור הזאה להיות הנושאן טמא. והא דכתיב (שם) ומזה מי הנדה דדרשינן מיניה לנושא כשיעור הזאה, היינו שאילו היו בעין היה בהן שיעור הזאה. ואין הלכה כר׳ יהודה:
+
+Mishnah 6
+
+<b>המזה באזוב טמא.</b> כגון אזוב של גינה שלקטו לאכילה:
+<b>אם יש בו כביצה.</b> דזהו שיעור אוכל, בין לקבל טומאה בין לטמא אחרים:
+<b>והזאתו פסולה.</b> דכתיב [שם] והזה הטהור, שיהיה המזה טהור והאזוב טהור:
+<b>אפילו הן מאה.</b> כולן טמאין לחטאת, דאין מונין ראשון ושני בחטאת אלא כולן הן תחילה:
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+שנטמאו אחוריו. במשקין טמאין. דלשאר טהרות לא נטמא תוכו, אבל לחטאת אינו כן:
+<b>הזוג והענבל חיבור.</b> שאם הזה על אחד מהן, חבירו טהור. וזוג הוא הפעמון, וענבל הוא הפטיש שבפנים המכה בפעמון שעל ידו מקשקש:
+<b>כוש של רובן.</b> פלך שטווין בו ארבי, הוא הגמי שעושין ממנו מחצלאות:
+<b>לא על הכוש ולא על הפיקה.</b> כלומר לא יזה לא על זה לבדו ולא על זה לבדו, דלא הוו חיבור. אבל צריך להזות על שניהן:
+<b>פיקה.</b> מה שמשימין בסוף הכוש להכבידו קרוי פיקה. בלע״ז פורסל״ו:
+<b>ואם הזה.</b> על אחד מהן בלבד, מוזה. ורמב״ם פירש, לא על הכוש ולא על הפיקה, אלא על קנה הברזל שרגילין לתת בראש הכוש שנקרא צנורא. ועליו מזין מפני שהוא עיקר הכלי, ועולה ההזאה לכוש ולפיקה:
+<b>של פשתן חיבור.</b> שהפלך שטווין בו פשתן דרכו להיות הפיקה מחוברת בכוש:
+<b>עור של עריסה.</b> עור שמשימין בעריסה של קטן ודרכו להיות מחובר בעריסה:
+<b>המלבן.</b> כמין קערות של עץ חקוקות שמכניסין בו כרעי המטה שלא ירקבו מלחלוחית הארץ. ודומה לו בפרק המוכר את הבית בבבא בתרא, מלבנות של כרעי המטה:
+<b>אינו חיבור לא לטומאה.</b> דאם נטמא זה לא נטמא זה:
+<b>ולא לטהרה.</b> דאם הזה על זה לא הזה על זה:
+<b>הקדוחות חיבור.</b> כגון ידות הסכינים שהברזל נכנס לתוך הבית יד של עץ או של עצם ומחובר בו הוי חבור, נטמא אחד מהן נטמא חבירו, וכן אם הזה על אחד מהן הזה על חבירו. קדוחות, לשון מקדח:
+<b>אף החרוקות.</b> לשון ויחרקו שן (איכה ב׳:ט״ז), כלומר אף הידות שהן חדות בראשן ומכניסן חודן בנקב שעושין בראש הכלי, כגון בית יד של רומח, אף אלו הוו חיבור. ואין הלכה כרבי יוחנן בן נורי:
+
+Mishnah 9
+
+<b>הסלים שבקנתל.</b> סלים שדרכן להוליך בהן פירות או זבלים על גבי החמור והן מחוברין זה בזה:
+<b>מטה של טרבל.</b> כמין עז של ברזל שדשין בו את התבואה:
+<b>קרן של כליבה.</b> המטה של מתים עושים לה כמין קרן של ברזל וקושרין בו המת שלא יפול. וקורים למטה של מתים כליבה, שהיא עשויה ככלוב של עופות:
+<b>וקרנים של יוצאי דרכים.</b> קרני בהמה וחיה שמוליכים עמהם עוברי דרכים למלאות בהן מים לשתות:
+<b>ושלשלת המפתחות.</b> שלשלת שתולים בה המפתחות:
+<b>ושלל של כובסים.</b> דרך הכובסים לשלול הבגדים זה עם זה הקטן עם הגדול בשביל שלא יאבד:
+<b>והבגד שהוא תפור בכלאים.</b> שתי חתיכות של בגד צמר שתפרן בחוטי פשתן וסופו להפרד משום איסור כלאים, וכן שלל של כובסים סופו להפרד, ואפילו הכי הוי חיבור לטומאה:
+
+Mishnah 10
+
+<b>מיחם.</b> קומקום של נחושת שמחממים בו המים:
+<b>חוץ מטומטום ואנדרוגינוס.</b> לפי שהן ספק אשה, ואשה אינה כשרה להזות, דכתיב וטבל במים איש טהור, איש ולא אשה, טהור, לרבות את הקטן. והזאה יליף מטבילה דאתקוש להדדי:
+<b>האשה מסעדתו.</b> מסייעתו, כדמפרש בסיפא דאוחזת לו במים:
+<b>אם אחזה בידו אפילו בשעת הזאה פסול.</b> לא מיבעיא בשעת טבילה דכי כתיב איש ולא אשה, בטבילה הוא דכתיב, אלא אפילו בשעת הזאה דלא כתיב קרא בהזאה, אפ״ה אם אחזה בידו, פסול, דגמרינן הזאה מטבילה:  
+
+Mishnah 11
+
+<b>ביום והזה בלילה פסול.</b> דכתיב והזה הטהור על הטמא ביום השלישי וביום השביעי, ביום ולא בלילה. ואתקש טבילה להזאה, דכתיב וטבל במים איש טהור והזה, מה הזאה ביום אף טבילת אזוב ביום:
+<b>טובל בלילה ומזה ביום.</b> היכא דשהה טבילתו ולא הזה ביום השביעי, כשבא להזות בשמיני או בתשיעי ועשירי יכול להקדים טבילה להזאה. אבל הטובל בשביעי כמצותו, מזה תחלה ואח״כ טובל, דכתיב וחטאו ביום השביעי והדר וכבס בגדיו ורחץ במים:
+<b>משעלה עמוד השחר כשר.</b> דמשם ואילך הוא יום, דכתיב (בנחמיה ד׳:ט״ו,) ואנחנו עושים במלאכה וחצים מחזיקים ברמחים מעלות השחר עד צאת הכוכבים, וכתיב (שם) והיה לנו הלילה משמר והיום מלאכה:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Parah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Parah/Hebrew/merged.txt
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@@ -0,0 +1,854 @@
+Bartenura on Mishnah Parah
+ברטנורא על משנה פרה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Parah
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה פרה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר עגלה בת שנתה.</b> עגלה ערופה צריך שתהא בת שנתה ולא יותר:
+<b>ופרה.</b> אדומה:
+<b>בת שתי שנים.</b> דלשון פרה משמע דקשישא טפי מעגלה:
+<b>וחכמים אומרים עגלה ערופה כשרה אפילו בת שתים.</b> וכל שכן בת שנתה, אלא דאפילו בת שתים עגלה היא. ואע״ג דקיימא לן כל מקום שנאמד עגל, בן שנה הוא, סברי רבנן שאני עגלה ערופה דכתיב בה (דברים כ״א:ג׳) עגלת בקר, ולא כתיב עגלה סתם:
+<b>שמא תשחיר שלא תפסל.</b> שאם יולדו בה שתי שערות שחורות פסולה, דכתיב (במדבר י״ט:ב׳) אדומה תמימה, שתהא תמימה באדמימות. והלכה, דפרה אדומה בת שלש שנים או בת ארבע וזקנה כשרה, אלא שאין ממתינין לה, שמא תשחיר ותפסל:
+<b>לא שמעתי אלא שלשית.</b> כך שמעתי שאין כשרה, לפרה אדומה אלא שלשית:
+<b>כך שמעתי סתם.</b> ואין לי לפרש:
+<b>שלישית.</b> משמע שלישית לאחרות במנין, שנולדו שתי פרות אחרות לפניה וזאת שלישית להן:
+<b>שלשית.</b> משמע שהיא בת ג׳ שנים:
+<b>רביעי.</b> לאחרים. כשיש ארבעה כרמים שייך לומר על האחרון שהוא רביעי לאחרים, אבל רבעי משמע כרם בן ארבע שנים:
+<b>האוכל בבית המנוגע, פרס.</b> השוהה בבית המנוגע כדי אכילת פרס, מטמא בגדים שעליו. פרס הוא חצי ככר משלש ככרות לקב:
+<b>אמרו לו אמור משמונה עשרה לסאה.</b> כלומר, היה לך לומר משמונה עשרה לסאה, שהסאה ששה קבין, ושלש ככרות לקב הן שמונה עשרה לסאה:
+<b>כך שמעתי.</b> מרבותי, ואין בידי לפרש למה לא אמרו הם משמונה עשרה לסאה:
+<b>אני אפרש.</b> מאי נפקא מינה בין זה לזה:
+<b>משלש לקב אין בו חלה.</b> דחמש רביעיות קמח ועוד, חייבין בחלה, והלש קב בלבד אין מפריש ממנה חלה. הילכך כשאתה אומר משלש ככרות לקב, משמע שלא הופרש מהן חלה, וכשאתה אומר משמונה עשרה לסאה, נמצא שכל ככר הוא פחות מה שמיעטתו חלתו, שהלש סאה צריך להפריש ממנה חלה:
+
+Mishnah 2
+
+<b>ופר שני בן בקר תקח לחטאת.</b> בטהרת הלוים כתיב [שם ח] בפרשת בהעלותך. והאי שני יתירה הוא, דכיון דכתיב בתריה ועשה את האחד חטאת ואת האחד עולה, ממילא ידענא דתרי נינהו, אלא כתוב שני ללמד שהוא בן שתי שנים, דכי היכי דלבת שלש קרי שלשית, הכי נמי לבן שתים קרי שני:
+<b>וחכמים אומרים כו׳</b> והלכה כחכמים:
+
+Mishnah 3
+
+<b>מיום ליום.</b> נולד באחד באלול, לא שלמה לו שנה עד אחד באלול של שנה שניה. דבתר שנתו אזלינן, ולא בתר שנים של מנין העולם. ואם נתעברה שנה, נתעברה לו. וכן באילים בני שתים:
+<b>אינו כשר לא לאיל </b> דאינו נחשב איל עד שנכנס שלשים יום משנה שניה לו:
+<b>פלגס.</b> לשון פלג, כלומר ממוצע בין זה לזה, יצא מכלל כבש ולכלל איל לא בא:
+<b>נוקד.</b> לשון אשר היה בנוקדים (עמוס א׳) שפירושו בעלי הצאן:
+<b>פרכדיגמא.</b> למטבע שנפסל קורין כן בלשון יוני. אף זה נפסל מתורת איל ומתורת כבש:
+<b>מביא עליו נסכי איל.</b> שלישית ההין. ונפקא לן מדכתיב או לאיל, לרבות את הפלגס לנסכי איל:  
+
+Mishnah 4
+
+<b>חטאות הצבור.</b> כגון שעירי ראשי חדשים ושל מועדות ועולותיהן, כולהו בני שנה נינהו:
+<b>חטאת היחיד.</b> כשבה או שעירה:
+<b>ואם הקריבום ביום השמיני כשרים.</b> דכתיב (ויקרא כ״ב:כ״ז) ומיום השמיני והלאה ירצה, ונאמר בבכור (שמות כ״ב:כ״ט) ביום השמיני תתנו לי, מה בכור עשה יום שמיני כשמיני והלאה, אף בשאר קרבנות עשה יום שמיני כשמיני והלאה. מיהו במידי דחובה מצוה מן המובחר להביא מיום שלשים ואילך:
+<b>והפסח.</b> אע״ג דחובה הוא, לא חשו חכמים, משום דנסבי לפי נפשות, שלא יבוא לידי נותר כיון שאינו נאכל [אלא] לחבורה אחת:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר פרה מעוברת כשרה.</b> רבי אליעזר ורבנן דהכא קיימי בשיטת רבי יהודה דאמר לקמן בפרקין דעלה עליה זכר אינה פסולה אלא אם כן עלה עליה מדעת בעל הפרה, ופליגי הכא במעוברת שעלה עליה זכר מעצמו בלא דעת הבעלים, ורבי אליעזר דמכשיר סבר עובר ירך אמו הוא והוי כגופה דפרה, ורבנן דפסלי סברי עובר לאו ירך אמו הוא ונפסלת מחמת מלאכה, שנושאת את עוברה. והלכה שהיא פסולה משעה שעלה עליה זכר אפילו שלא מדעת בעלים ואפילו אינה מעוברת, ודלא כר׳ יהודה:
+<b>אינה נלקחת מן הנכרים.</b> שחשודים על הרביעה, ושמא נרבעת בידם:
+<b>וחכמים מכשירין.</b> מפני שהבהמה נעשית עקרה כשרובעה, שהנכרי חס על בהמתו שלא תעקר:
+<b>ולא זו בלבד.</b> לא בפרת חטאת בלבד פליגי ר׳ אליעזר ורבנן, אלא בכל קרבנות הצבור והיחיד פוסל ר׳ אליעזר אם נלקחו מן הנכרים, דחייש לרביעה. וחכמים מכשירין. ואין הלכה כר׳ אליעזד:
+<b>באין מארץ ומחוצה לארץ.</b> כל הקרבנות באין בין מן הארץ בין מחוצה לארץ בין מן החדש בין מן הישן:
+<b>חוץ מן העומר ושתי הלחם.</b> דאמר קרא (ויקרא כ״ג:י׳) כי תבואו אל הארץ וקצרתם את קצירה והבאתם את עומר, ובשתי הלחם כתיב (שם) ממושבותיכם תביאו לחם. ואין באין אלא מן החדש, דכתיב בהו מנחה חדשה:
+
+Mishnah 2
+
+<b>יגוד.</b> יחתוך. כמו גודו אילנא (דניאל ד׳):
+<b>והננסת.</b> קטנה ביותר. שזה מום באדם ואינו מום בבהמה:
+<b>יבלת.</b> וורוא״ה בלע״ז:
+<b>ר׳ יהודה פוסל.</b> והלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>יוצא דופן פסולה.</b> כשאר קדשים. דכתיב [ויקרא כ״ב] כי יולד, פרט ליוצא דופן. ואע״ג דפרה לאו קדשי מזבח היא אלא קדשי בדק הבית, מ״מ יוצא דופן פסולה, דחטאת קרייה רחמנא:
+<b>ר׳ אליעזר מכשיר.</b> באתנן ומחיר דוקא. ואין הלכה כר׳ אליעזר:
+<b>כל המומין הפוסלים במוקדשים.</b> בבכורות פרק על אלו מומין, מפורשים המומין הפסולין במוקדשים:
+<b>פוסלין בפרה.</b> דכתיב (במדבר י״ט:ב׳) אשר אין בה מום:
+<b>עבר בה את הנהר אחז בזנבה.</b> נסתייע בה כשעבר את הנהר:
+<b>קיפל עליה את המוסרה.</b> החבל שקושר אותה בו קפלו ונתנו על גופה:
+<b>נתן טליתו עליה פסולה.</b> נאמר בפרה (שם) אשר לא עלה עליה עול, ונאמר בעגלה ערופה (דברים כ״א:ג׳) אשר לא עובד בה אשר לא משכה בעול, מה עול האמור בעגלה עשה שאר עבודה פסולה כעול, אף עול האמור בפרה עשה שאר עבודה פסולה כעול:
+<b>בשביל שלא תחליק.</b> שלא יחליקו רגליה ותפול:
+<b>לצורך אחר פסולה.</b> ואפילו לצרכו ולצרכה פסולה:
+
+Mishnah 4
+
+<b>עלה עליה זכר פסולה.</b> אע״ג דלא ניחא ליה, משום דדמיה יקרים ומפסיד טובא, ובעבודה דלא ניחא ליה לא מפסלה, דכתיב בעגלה ערופה [שם] אשר לא עובד בה, כתיב עבד וקרינן עובד, מה עבד דניחא ליה, אף עובד דניחא ליה, וילפינן פרת חטאת מינה. מ״מ הואיל ובשאר פרות הוה ניחא ליה, חשבינן לגבי פרת חטאת נמי ניחא ליה. ועוד אם באת להכשיר א״כ הוה ניחא ליה, ומשום הכי פסולה:
+<b>העלהו פסולה.</b> לאו דוקא העלהו, אלא אם עלה עליה לדעת הבעלים אפילו עלה מעצמו פסולה. ואם שלא לדעת הבעלים, כשרה. ואין הלכה כר׳ יהודה:
+
+Mishnah 5
+
+<b>היו בה שתי שערות שחורות פסולה.</b> דכתיב אדומה תמימה, אי במומין הרי כבר אמור אשר אין בה מום, אלא שתהא תמימה באדמימות:
+<b>רבי יהודה אומר בתוך כוס אחד.</b> גרסינן, ול״ג אפילו. במקום שהיה שונה ת״ק גומא, היה שונה ר׳ יהודה כוס. גומא וכוס אחד הוא, אלא שחייב אדם לומר בלשון רבו, שרבו של רבי יהודה היה קורא לגומא כוס, הכי מוכח בתוספתא:
+<b>מוכיחות.</b> מכוונות וסמוכות זו בצד זו:
+<b>ר׳ אליעזר אומר אפילו חמשים.</b> כלומר אפילו טובא והן מפוזרות, יתלוש. והלכה כת״ק:
+<b>אחר הנראה.</b> היינו אחר ראשן של שערות:
+<b>אחר העיקר.</b> ואם עיקרן מאדים וראשן משחיר ויש בעיקר שמאדים כדי שינטל בפי הזוג, יגזוז ראשן המשחיר והיא כשרה. אבל אם אין בעיקר המאדים שיעור שיוכלו להנטל בפי הזוג, פסולה אפילו לדברי חכמים. ששיעור שתי שערות האמורות בכל מקום, הוא כדי שיהיו ניטלות בפי הזוג. וכן הלכה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>שבעת ימים כו׳ מפרישין כהן השורף את הפרה.</b> דכתיב בפרשת מילואים (ויקרא ה׳) כאשר עשה ביום הזה צוה ה׳ לעשות לכפר עליכם, ודרשו רבותינו, לעשות, זה מעשה פרה. לכפר עליכם, זה מעשה יום הכפורים. שהכהן השורף את הפרה וכהן גדול העובד ביום הכפורים טעון פרישה שבעה כמו שהיו טעונים אהרן ובניו בשבעת ימי המילואים, דכתיב (שם) ומפתח אוהל מועד לא תצאו שבעת ימים. והיו מפרישין אותו מאשתו שמא יבוא על אשתו ותמצא נדה, והבועל נדה טמא שבעת ימים ולא יוכל לשרוף הפרה:
+<b>הבירה.</b> אית דאמרי מקום היה בהר הבית ובירה שמו. ואית דאמרי כל המקדש קרוי בירה, כמו שנאמר אל הבירה וגו [דה״א כט׳]:
+<b>צפונה מזרחה.</b> טעמא דמפרישים הכהן השורף את הפרה ללשכה שהיא צפונית מזרחית, כיון דחטאת היא וחטאת טעונה צפון, תקינו ליה רבנן בצפונה מזרחה כי היכי דלהוי לה הכירא:
+<b>ובית אבן היתה נקראת.</b> לפי שכל מעשיה היו בכלי גללים כלי אבנים כלי אדמה שאינן מקבלין טומאה, ובהם בלבד היה משתמש כל שבעת ימי ההפרישה, משום דטבול יום כשר בפרה, והיו מטמאין הכהן השורף את הפרה ומטבילין אותו מיד להוציא מלבן של צדוקים שאומרים במעורבי שמש היתה נעשית, תקינו לה רבנן מעלות יתירות כדי שלא יזלזלו בה:
+<b>כל שבעת הימים.</b> של ימי הפרישה:
+<b>מכל חטאות שהיו שם.</b> מכל הפרות שנעשו מימות משה רבינו ועד אותו זמן, שמכל פרה ופרה היו נותנין קצת למשמרת, ויום ראשון מזין עליו מאפר פרה אחת ויום שני מאחרת ויום שלישי מאחרת:
+<b>בשלישי ובשביעי.</b> לפרישתו. ובין ת״ק ובין רבי יוסי תרווייהו סבירא להו טבילה בזמנה מצוה, וקא מיפלגי בהזאה אי מקשינן לה לטבילה אי לא, ת״ק מקיש הזאה לטבילה והזאה בזמנה מצוה, וכל יומא משלושת ימים הראשונים איכא לספוקי שמא היום יום שלישי לטומאתו, והשלשה אחרונים כל יומא מספקינן שמא שביעי. ורביעי לא בעי הזאה, דלאו בשלישי איכא לספוקי ולא בשביעי איכא לספוקי שאין הזאה בשביעי עולה משום הזאת שביעי עד שיזה בשלישי שלפניו. וכל שבעה לאו דוקא, דעל כרחך הא קיימא לן הזאה שבות ואין דוחה את השבת. ור׳ יוסי לא מקיש הזאה לטבילה והזאה בזמנה לאו מצוה, הלכך לא בעי הזאה אלא שלישי ושביעי בלבד. ור׳ חנינא סגן הכהנים נמי כרבי יוסי סבירא ליה דהזאה בזמנה אינה מצוה, והכהן השורף את הפרה מעלה בעלמא הוא, כי היכי דלא לזלזלו בה מפני שהיא נעשית בטבול יום:
+
+Mishnah 2
+
+<b>בנויות על גבי הסלע.</b> צור החלמיש שניכר שהיה שם מתחילת ברייתו של עולם. ואעפ״כ החמירו לעשות תחתיו חלל, מפני קבר התהום, שמא יש תחתיו קבר ואין לו למת אוהל חלל טפח, וטומאה שהיא רצוצה בוקעת ועולה, לפיכך היו בונים אותו על גבי כיפין, שאפילו יש קבר תחתיהן החלל מפסיקו. וכל לשון טומאת התהום שבגמרא, לשון ספק ומכוסה הוא, כתהום הזה שאינו גלוי:
+<b>ומביאים נשים מעוברות ויולדות שם.</b> כל אלו מעלות יתירות עשו בה כי היכי דלא לזלזולי בה, מפני שהיו עושים אותה בטבול יום:
+<b>ומגדלות שם את בניהן.</b> עד שיהיו בן שמונה [שנים], ולא יותר שלא יראו קרי:
+<b>ומביאים שוורים.</b> שכריסן רחבה כדי שלא יהיו רגליו של תינוק היושב עליהן. מאהילות על הארץ מפני קבר התהום:
+<b>ועל גביהן דלתות.</b> ועוד זאת מעלה יתירה כדי שלא יהיו רגליו של תינוק מאהילות על הארץ:
+<b>וכוסות של אבן בידם.</b> שכל מעשה הפרה בכלי גללים וכלי אבנים וכלי אדמה שאין מקבלין טומאה:
+<b>ירדו.</b> תינוקות הללו לתוך נהר שילוח:
+<b>ומלאום.</b> ממנו מים לקדש מי חטאת שמזין על השורף את הפרה כל שבעה. ובתוך הנהר ליכא לספוקי לקבר התהום, דלא עבידי דקברי בנהרות:
+<b>רבי יוסי אומר.</b> מעל גבי השוורים היו משלשלים חבל וממלאים מים, ולא היו יורדים לתוך השילוח. ואין הלכה כרבי יוסי:
+
+Mishnah 3
+
+<b>באו להר הבית.</b> התינוקות שעל גבי השוורים עם הכוסות מלאים מים:
+<b>בפתח העזרה.</b> של נשים, הסמוכה לחיל:
+<b>היה מתוקן קלל של חטאת.</b> כלי שמונח בו אפר חטאת מכל פרה שהיו שורפים, כדכתיב (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת:
+<b>קלל.</b> כד קטן. תרגום וכדה על שכמה (בראשית כ״ד:ט״ו) וקולתה על כתפה:
+<b>וזורקו לתוך הקלל.</b> ומתוך כך כשהיה הזכר נרתע לאחוריו והיה המקל יוצא מן הקלל קולט מן האפר עמו ונשפך על גבי השוורים והתינוק נוטלו ואינו צריך להוציא ידו לחוץ. ובתוספתא משמע שלא הוצרכו לעשות כן אלא כשעלו מן הגולה שהיו כולם טמאין ואין יכולים ליגע, שאם היו נוגעים באפר הפרה היו מטמאין אותו. ומה שהיו זורקים המקל לתוך הקלל ולא בדרך הנחה, שלא יטמא האפר בהיסט משום ספק זיבה:
+<b>אל תתנו מקום לצדוקים לרדות.</b> למשול בנו בדברי שחוק והתול, דסבר ר׳ יוסי כשעלו בני הגולה היו בהם טהורים שטיהרום באפר הפרה שהורידו עמהם לבבל והעלו ממנו עמם, ולא נטמאו משום ארץ העמים דלא גזרו טומאה על ארץ העמים אלא לאחר שעלו מן הגולה. לפיכך היה אפשר שאיש טהור יהיה נוטל את אפר הפרה, ולא הוצרכו לזכר של רחלים והלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>לא היו עושים חטאת על גבי חטאת.</b> אם טיהרו עצמן לפרת חטאת אחת ואירעה פסול, לא יעשו אחרת על גבי זו. אלא צריכה שימור כבתחילה:
+<b>ולא תינוק על גבי תינוק.</b> שאם היו שני תינוקות, אחד נשמר לפרת חטאת ואחד נשמר סתם אגב זה התינוק אבל לא לצורך פרת חטאת, לא מתכשר האי אגב האי:
+<b>צריכים היו תינוקות להזות.</b> ואע״ג שנשמרו כל השמירות הללו, חיישינן דילמא אייתי עורב כזית מן המת ושדא עלייהו. וכל הני מעלות יתירות נינהו:
+<b>לא היו צריכים להזות.</b> דלטומאת מת לא חיישינן. אבל טבילה היו צריכים לכו״ע, שמא נטמאו בשרץ. והלכה כר׳ עקיבא:
+
+Mishnah 5
+
+<b>לא מצאו משבע.</b> משום דאמרן דמכל חטאות שהיו שם מזין עליו, משום הכי קאמר דאם לא מצאו משבע, מזין אפילו מאחת:
+<b>וחמש מעזרא ואילך.</b> ר׳ מאיר לא מני הארבע שעשו שמעון הצדיק ויוחנן כ״ג אלא לשתים, משום דסבירא ליה שעל ידי פסול שאירע בראשונה נעשית השניה:
+<b>וחכ״א שבע מעזרא ואילך.</b> דסבירא להו שכולן כשרות היו:
+
+Mishnah 6
+
+<b>וכיפה כנגד האוטם.</b> רגלי הכיפה שהכיפה נשענת עליהם נקראין אוטם. ואין רגלי הכיפה העליונה כנגד רגלי התחתונה, אלא כנגד הכיפה עצמה, דכנגד אוטם העליונה עומד חלל התחתונה:
+<b>מפני קבר התהום.</b> שלא תהיה שם טומאה רצוצה שהיא בוקעת ועולה:
+<b>ופרה וכל מסעדיה.</b> סומכיה ועוזריה. לשון ה׳ יסעדנו על ערש דוי (תהילים מ״א:ד׳). ואע״ג דפרה אינה מקבלת טומאה מחיים, מעלה יתירה עשו בה:
+
+Mishnah 7
+
+<b>ולא אדומה.</b> לא היו מוציאין פרה אדומה אחרת עמה בככש:
+<b>שלא יאמרו שתים שחטו</b> ורחמנא אמר ושחט אותה, ולא אותה ואת חברתה:
+<b>ובית הטבילה היה שם.</b> ואותו בית הטבילה נמי חלול היה על גבי כיפין מפני קבר התהום. ואף מקום מערכתה וגיתה השנויין לקמן, כולן על גבי כיפין היו:
+<b>ומטמאים היו את הכהן.</b> במה שהיו סומכים ידיהם עליו כדתנן לקמן בכך היה מיטמא, דבגדי אוכלי קודש מדרס לפרת חטאת. והרמב״ם פירש שהיו מטמאין אותו בשרץ או בשאר טומאות שמטמאים טומאת ערב 
+<b>במעורבי שמש היתה נעשית.</b> שהיו דורשים ואסף איש טהור, אין טהור אלא שהעריב שמשו, וכן הוא אומר (ויקרא כ״ב:ז׳) ובא השמש וטהר. וחכמים קבלו דטהור האמור בפרשת חטאת, טהור למעשר קאמר דהיינו טבול יום:
+
+Mishnah 8
+
+<b>אישי כהן גדול.</b> לפי שפעמים נעשית על ידי כהן גדול אבל בכל כהן היא כשרה בין בכהן גדול, בין בסגן בין בהדיוט:
+<b>ונסתפג.</b> ונתקנח:
+<b>עצים.</b> לעשות מהן מערכה לשריפה. מסודרים שם:
+<b>וארנים.</b> לשון נטע אורן וגשם יגדל האמור בישעיה (מ״ד י״ד), ומין ארז הוא, וכן ברושים. וכל הנך עצים דקחשיב, עדיפי משאר עצים לצורך שריפתה:
+<b>כמין מגדל.</b> רחבה מלמטה וצרה מלמעלה:
+<b>ופותחין בהן חלונות.</b> להכניס בהן האש להבעיר העצים:
+<b>וחזיתה מערבה.</b> פני המערכה ומראיתה והוא המקום שמאחיזין בו את האור היה פונה לצד מערב דהיינו כלפי המקדש, שהמקדש היה למערבו של הר הזיתים:
+
+Mishnah 9
+
+<b>בחבל של מגג.</b> חבל עשוי ממין של גמי, כדי שיהיו כל מעשיה בדבר שאינו מקבל טומאה:
+<b>ופניה למערב.</b> לצד המקדש:
+<b>ר׳ יהודה אומר בימינו היה מקבל.</b> כשאר קבלת הדם של קדשים שאם קיבל בשמאל פסול. ואין הלכה כר׳ יהודה, שכיון שאין דמה נזרק על גבי המזבח אינה כשאר קדשים לענין זה:
+<b>ומזה בימינו.</b> דכתיב [במדבר י״ט] ולקח אלעזר הכהן מדמה באצבעו. הרגילה שבאצבעות, כלומר אצבע היד הימנית שאדם ממשמש בה תמיד:
+<b>כנגד בית קודש הקדשים.</b> כדכתיב (במדבר י״ט:ד׳) והזה אל נוכח פני אוהל מועד:
+<b>על כל הזיה טבילה.</b> על כל הזיה שהיה מזה היה טובל אצבעו בדם, דשיירי הדם שבאצבע פסולין להזייה:
+<b>גמר מלהזות קינח ידו בגופה של פרה.</b> כדי שישרף הדם עמה, כדכתיב [שם] ושרף את הפרה את עורה ואת בשרה ואת דמה. ובין הזאה להזאה מקנח אצבעו בשפת המזרק ולא בגופה של פרה, משום נימין הנדבקין באצבעו דגנאי לעשות בהן הזייה:
+<b>אליתות.</b> עצים קטנים שמלהיבין בהם עצי המערכה. אליתות, לשון אליה. כמו זנבות האודים [ישעיה ז׳]:
+<b>בחריות.</b> זמורות של דקל. ואין הלכה כר׳ עקיבא:
+
+Mishnah 10
+
+<b>נבקעה.</b> הפרה מחמת האור. אבל אם לא נבקעה לא, דכתיב [במדבר י״ט] אל תוך שריפת, לא קודם שיוצת האור ברובה, ולא אחר שתיעשה אפר. והוא הדין אם קרעה בסכין אחר שיוצת האור ברובה:
+<b>ועמד.</b> הכהן:
+<b>חוץ מגיתה.</b> גומא שהיתה בקרקע כמין גת עשויה לשריפת הפרה, וכשהיה משליך עץ ארז ואזוב ושני תולעת צריך שיעמוד חוץ לאותה גומא:
+<b>עץ ארז.</b> אגודה שיש בה עץ ארז ואזוב כרוכים עם שני תולעת:
+<b>עץ ארז זה.</b> לפי שיש מינים הרבה שדומין לארז ואינן כשרין, לכך צריך להודיע שזהו שצותה עליו תורה. וכן באזוב. וכן בשני תולעת. ואזוב הוא שקורין לו בערבי צעת״ר. ושני תולעת הוא צמר צבוע בצבע הנקרא בערבי כרמ״ז ובלע״ז קרמז״י:
+
+Mishnah 11
+
+<b>כרכן.</b> לעץ ארז ואזוב בשיירי לשון של צמר שהוא צבוע בשני תולעת שהיתה ארוכה, ובמה שהיה עודף ממנה על עץ הארז ואזוב היה כורך שלשתן יחד, כדי שיהא להן כובד ויפלו לתוך שריפת הפרה ולא תקלוט השלהבת את הלשון. ואם לא כרכן והשליך כל אחד בפני עצמו, כשרה:
+<b>ובכברות של אבן.</b> אבנים המנוקבים נקבים דקים ככברה. ואין הלכה כר׳ ישמעאל:
+<b>שחור שיש בו אפר.</b> פחם שאם יכתשו אותו יעשה אפר:
+<b>כותשין אותו.</b> ואם לא יחזור כמו אפר, מניחין אותו: 
+<b>בין כך ובין כך.</b> בין שיחזור אפר בין שלא יחזור אפר:
+<b>חולקין אותו לשלשה חלקים.</b> לאחר שכברו את כל האפר, בין אפר הפרה בין אפר עצים שנשרפו עמה, חולקין את האפר לשלשה חלקים:
+<b>אחד ניתן, בחיל.</b> למשמרת, כדכתיב והיתה לעדת בני ישראל למשמרת:
+<b>ואחד ניתן בהר המשחה.</b> ובה היו הכהנים מקדשין:
+<b>ואחד היה מתחלק לכל המשמרות.</b> וממנו היו מזין כל ישראל:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>פרת חטאת.</b> שלא לשמה פסולה. דאמר קרא חטאת היא, ומדקרייה רחמנא חטאת למדנו שהיא טעונה שחיטה לשמה כחטאת:
+<b>ורבי אליעזר מכשיר.</b> הואיל והיא נשחטת בחוץ. ואין הלכה כר׳ אליעזר:
+<b>ושלא רחוץ ידים ורגלים פסולה.</b> דחטאת קרייה רחמנא. ולהכי נקט רחוץ ידים ורגלים ולא תנא קידש, דלא שנא קידש בפנים או בחוץ, בין בכלי שרת בין בכלי חול יוצא:
+<b>ור׳ אליעזר מכשיר.</b> דבבואם אל אהל מועד וגו׳ או בגשתם אל המזבח ירחצו כתיב. ואין הלכה כר״א:
+<b>שלא בכהן גדול פסולה.</b> דכתיב ונתתם אותה אל אלעזר, אותה אל אלעזר, ואין שאר הפרות נעשות אלא בכהן גדול:
+<b>ור׳ יהודה מכשיר.</b> דדריש, אותה בסגן, ושאר כל הפרות בין בכהן גדול בין בכהן הדיוט. והלכה כר׳ יהודה:
+<b>ובבגדי לבן היא נעשית.</b> דכתיב גבי פרה והיתה לבני ישראל ולגר הגר בתוכם לחוקת עולם, וביום הכפורים כתיב (ויקרא ט״ז:ל״ד) והיתה זאת לכם לחוקת עולם, מה עבודת יום הכפורים בבגדי לבן, אף מעשה פרה בבגדי לבן:  
+
+Mishnah 2
+
+<b>חוץ מגיתה.</b> מקום היו עושים לשריפתה כמין גת כנגד פתחו של היכל, ואם שחטה שלא כנגד פתחו של היכל פסולה:
+<b>או בשתי גיתות.</b> כגון שחילקה לשתים ושרף חציה בגת זו וחציה בגת זו:
+<b>או ששרף שתים בגת אחת.</b> אע״פ שהוציא כל אחת בפני עצמה מיפסלן מחמת מלאכה, שזו פוסלת את זו. אבל בזו אחר זו, כשרה:
+<b>ולא כוון כנגד הפתח פסולה.</b> דאל נוכח פני אהל מועד כתיב:
+<b>מששית שביעית.</b> דשבע פעמים כתיב, כסדרן, והוא מנה שביעית קודם ששית, וחזר והזה שביעית, פסולה, דבעינן שיקרא לששית ששית ולשביעית שביעית. אבל משביעית שמינית, כשרה, דאין שמינית בהזאות של פרה וזה טעה בדבור דעלמא:
+<b>וחזר והזה שמינית.</b> לאו דוקא, דבכל ענין כשרה, בין חזר והזה בין לא חזר והזה. ואגב רישא נקטיה. אי נמי הא קמשמע לן דאע״ג דהוסיף בהזאות לא פסל, דמכי גמרינהו לשבע הזאות נגמרה מצותה, ותו לא חיישינן למה שהוא מוסיף:
+
+Mishnah 3
+
+<b>שרפה שלא בעצים.</b> שהצית האור בגופה של פרה:
+<b>כשרה.</b> שלא נכתב בתורה עצים, אלא ושרף סתם:
+<b>או בכל העצים.</b> שלא שרפה בארזים ארונים וברושים ועצי תאנה השנויים בפרקין דלעיל:
+<b>הפשיטה ונתחה כשרה.</b> דאת עורה ואת בשרה כתיב, בין בהפשט וניתוח בין במחובר:
+<b>על מנת לאכול מבשרה או לשתות מדמה כשרה.</b> דוקא לאכול ולשתות הוא דמכשיר תנא קמא, דבכל הקרבנות נמי כי האי גוונא כשר, כדתנן בפרק כל הפסולים [זבחים לה] חשב לאכול דבר שאין דרכו לאכול, כשר, כגון מאכילת מזבח לאדם. אבל חשב על מנת להזות מדמה למחר, פסל תנא קמא, דחטאת קרייה רחמנא. ור׳ אליעזר סבר דאין מחשבה פוסלת בפרה כלל, אפילו בהזאות. ואזדא לטעמיה דבשלא לשמה מכשיר בריש פירקין, שאין לה דין מדיני קדשים, הואיל והיא נעשית בחוץ. ואין הלכה כרבי אליעזר:
+
+Mishnah 4
+
+<b>כל העסוקין בפרה</b> אדומה, באחת מכל עבודותיה, בין בתחילה בין באמצע בין בסוף: 
+<b>מטמאין בגדים.</b> דכתיב והשליך אל תוך שריפת הפרה וסמיך ליה וכיבס בגדיו הכהן, ובשריפתה כתיב והשורף אותה יכבס בגדיו, ואם המשליך את האזוב מטמא בגיים, השורף לא כל שכן, אלא בא הכתוב ולימדך על כל העוסקים בפרה מתחילה ועד סוף שיהיו טעונים כבוס בגדים:
+<b>ופוסלים אותה במלאכה.</b> דכתיב ושחט אותה, ולא שיעשה מלאכה אחרת עמה בשעת שחיטתה. וכן בשריפתה כתיב [ושרף את הפרה] ולא שיעשה מלאכה אחרת עם שריפתה, למדנו שמלאכה פוסלת בה משעת שחיטה עד שתיעשה אפר:
+<b>אירע בה פסול בשחיטתה.</b> לא שנתנבלה בשחיטה, דא״כ מטמאה בגדים משום נבילה, אלא פסול מחמת מלאכה, דומיא דאירע בה פסול בהזאתה:
+<b>אינה מטמאה בגדים.</b> דכיון דשחיטתה בפסול, אם כן לא נעשה בה עדיין לשם פרה כלום בכשרות. אבל אירע בה פסול בהזאה, כבר נעשית השחיטה בהכשר:
+<b>לעולם מועלין בה.</b> הנהנה ממנה בין לפני שריפתה בין לאחר שריפתה, חייב קרבן מעילה, עד שתיעשה אפר. אבל לאחר שנעשית אפר, אין באפר משום מעילה, דכתיב חטאת היא. חטאת, מלמד שמועלין בה. היא, בה מועלין, באפרה אין מועלין:
+<b>ומרבין לה עצים.</b> נמי דוקא עד שתיעשה אפר:
+<b>ומעשיה ביום.</b> בתוספתא מפרש, חוץ מאסיפת אפרה והמילוי והקידוש. שיכולים לאסוף אפר הפרה בלילה, ולשאוב המים מן הבאר והוא הנקרא מילוי, ולשים בתוכה האפר והוא הנקרא קידוש, כל זה מותר לעשות בלילה. וכל מעשה פרה, בכהן, חוץ מאסיפת אפרה והמילוי והקידוש וההזאה, שהם כשרים בזר. אסיפת אפרה, דכתיב ואסף איש טהור, מלמד שאסיפת האפר כשרה בכל אדם. ובהזאה הוא אומר והזה הטהור על הטמא, בין שהוא כהן בין שאינו כהן:
+<b>והמלאכה פוסלת במים.</b> דכתיב והיתה לעדת בני ישראל למשמרת למי נדה [חטאת היא], מה חטאת נפסלת במלאכה כדכתבינן לעיל, כך המים נפסלים במלאכה משעת המילוי:
+<b>עד שיטילו את האפר.</b> שמטילים במים מאפר הפרה כשיעור שתיראה האפר במים ומהם מזין על הטמא, ואם לאחר שהטילו האפר במים עשה מלאכה אחרת עמה בשעת הזאת, לא פסל:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>המביא כלי חרס לחטאת.</b> שהולך אצל היוצר לקנות ממנו כלי חרס להניח בו אפר חטאת או מי חטאת:
+<b>טובל ולן על הכבשן.</b> מתחיל לשומרן בטהרה שלא יגע בהן עם הארץ מקודם שיצרפו בכבשן, דהוא גמר מלאכתן לקבל טומאה:
+<b>ר׳ יהודה אומר אף מן הבית הוא מביא וכשר.</b> דמהימנינן ליה לעם הארץ אם אומר ששמרו על טהרת חטאת, כדאמרינן בפרק חומר בקודש דעמי הארץ נאמנים על טהרת יין לנסכים ושמן למנחות, שלא יהא כל אחד ואחד בונה במה לעצמו ושורף פרה אדומה לעצמו. והלכה כר׳ יהודה:
+<b>ובתרומה.</b> אם מביא כלי חרס להניח בו תרומה:
+<b>פותח את הכבשן ונוטל.</b> אע״ג שנגמר צרופן ולא שמרן. דכיון דעדיין לא נפתח ומלא אבק על גביו, לא חיישינן שמא נגע בו עם הארץ, דלא החמירו בתרומה:
+<b>ר׳ שמעון אומר מסדר השני.</b> אם פתח עם הארץ את הכבשן ונטל ממנו כלים, אין נוטל מסדר הראשון, דיד הכל ממשמשין בו, אבל מסדר השני שתחת הראשון שרי. ורבי יוסי מחמיר ואסר אף מסדר השני. ואין הלכה לא כר׳ שמעון ולא כר׳ יוסי, אלא אע״פ שמצא הכבשן פתוח הרי הכל בחזקת טהרה, ולוקח אף מסדר הראשון:
+
+Mishnah 2
+
+<b>המטביל כלי לחטאת.</b> כלי שטף שהטבילו כדי למלאות בו מים ולקדשם באפר, אם הטבילו במים שאין ראויין לקדש, כגון במי מקוה שאינם מים חיים:
+<b>צריך לנגב.</b> הכלי. שמא יתערבו שאינם ראויים בראויין. אבל אם הטבילו במים חיים הראויין לקדש, אין צריך לנגב:
+<b>ואם לאסוף לתוכו מים מקודשים.</b> ואם הטבילו להכניס לתוכו מים שכבר נתן עליהם את האפר, אפילו הטבילו במים חיים, צריך לנגב, שלא יתערבו שאינם מקודשים במקודשים, ותנן לקמן צלוחית של חטאת שנפל. לתוכה מים פסול:
+
+Mishnah 3
+
+<b>קרויה.</b> דלעת יבשה חלולה ששואבים בה מים:
+<b>שהטבילוה.</b> מעלה בעלמא לחטאת, ולא משום טומאה. דהא בחדשה מיירי שלא נטמאת מעולם:
+<b>במים שאין ראויין לקדש מקדשים בה.</b> לאחר שנגבה. ולא חיישינן שמא בלעה מים שאין ראויין לקדש ותחזור ותפלוט:
+<b>נטמאה אין מקדשים בה.</b> ואע״פ שחזר והטבילה, דחיישינן שמא תפלוט משקין טמאים הבלועים בה. דקסברי רבנן דמחמרינן טפי במים טמאים יותר מבמים שאינן ראויין לקדש. ורבי יהושע משוה מדותיו. דאי חיישת, הכא והכא תיחוש. ואי לא חיישת, הכא והכא לא תיחוש. אלא בין כך ובין כך, בין בתחילה אם הטבילה במים שאין ראויין לקדש וניגבה, בין בסוף כשנטמאת והטבילה אפילו בראויין לקדש וניגבה, לא יוסיף לתוכה מים מקודשים, דחיישינן שמא תפלוט. ואין הלכה כר׳ יהושע:
+
+Mishnah 4
+
+<b>שפופרת.</b> של קנה:
+<b>שחתכה.</b> תיקנה לשום בה מי חטאת או אפר חטאת, אפילו חתכה חבר שאינו חשוד על הטומאה:
+<b>ר׳ אליעזר אומר יטביל מיד.</b> ואיכא היכרא. דפרה נעשית בטבול יום, משום דכלים הנגמרים בטהרה צריכין טבילה לקודש, שמא נשאר בכלי רוק היוצא מפיו של עם הארץ ועדיין הוא לח בשעת גמרו של כלי ומטמאו. ואע״ג דטומאה זו אינה צריכה הערב שמש אלא טבילה בלבד, מכל מקום איכא הכירא, משום דלגבי פרת חטאת עשאוה כטמא מת בשביעי שלו ומטמא אדם וכלים, ואי איתא דפרה היתה צריכה הערב שמש, גם היא היתה צריכה:
+<b>ר׳ יהושע אומר יטמא ויטביל.</b> דבענין אחר ליכא הכירא, כיון דכלים הנגמרים בטהרה לא בעו הערב שמש לקדש. והלכה כר׳ יהושע:
+<b>הכל כשרים לקדש.</b> כל הטהורים כשרים להשליך האפר על גבי המים, ואפילו נשים. דכתיב גבי אסיפת אפר הפרה, ואסף איש טהור את אפר הפרה והניח מחוץ למחנה, ודרשינן איש, להכשיר את הזר. טהור, ואפילו אשה. והניח, מי שיש בו דעת להניח, פרט לחרש שוטה וקטן שאין בהן דעת להניח. ובתר [אסיפת אפרה] כתיבא הך עבודה דקידוש ואין עבודה מפסקת בינתים. למדנו שכל הכשר לאסיפת אפרה כשר לקידוש:
+<b>ר׳ יהודה מכשיר בקטן ופוסל באשה.</b> דאם איתא דכל הכשר באסיפה כשר בקידוש, לכתוב ולקח לשון יחיד בקידוש, כי היכי דכתב ואסף לשון יחיד באסיפה, מאי ולקחו, דאפילו הנך דפסולים התם כשרים הכא, כגון קטן. אבל אשה לא, דכתיב ונתן, ולא ונתנה:
+
+Mishnah 5
+
+<b>בכל הכלים מקדשים.</b> בין של עץ בין של עצם בין של זכוכית, ואפילו בכלי גללים דלא חשיבי כלי לענין טומאה לא מדברי תורה ולא מדברי סופרים, דכתיב מים חיים אל כלי ולא כתיב אל הכלי:
+<b>מחץ.</b> כלי גדול של חרס שקורין בערבי אלמחגי״ר. ובקצה האחד ממנו עשוי כדמות בית יד והוא שולי המחץ. כך פירש הרמב״ם:
+<b>ואין מזין אלא בכלי.</b> כלומר, שצריך שיהיו המים בכלי בשעת ההזאה:
+<b>אין מצילין.</b> כל מה שבתוכה מטומאת אוהל המת ע״י צמיד פתיל, אלא כלים:
+<b>שאין מצילין מאויר כלי חרס אלא כלים.</b> שאם יפול שרץ באויר כלי חרס, טמא כל מה שבתוכו אע״פ שלא נגע בהן, חוץ מכלים שאין מיטמאין מאויר כלי חרס, דכתיב (ויקרא י״א:ל״ג) כל אשר בתוכו יטמא מכל האוכל אשר יאכל, אוכלים ומשקין מיטמאין מאויר כלי חרס, ואין כלים מיטמאין מאויר כלי חרס:
+<b>שאין מצילין.</b> כמו ואין מצילין. דוגמתו בריש פרק קמא דביצה שאפר כירה מוכן הוא, ואמר רבה בגמרא [דף ח׳] הכי קאמר, ואפר כירה מוכן הוא:
+
+Mishnah 6
+
+<b>ביצת היוצרים.</b> כל כלי שמתחיל יוצר חרס לעשות, עושה תחילה החומר עגול כצורת ביצה ועושה לה בית קיבול:
+<b>כשרה.</b> לקדש בה מי חטאת:
+<b>ור׳ יוסי פוסל.</b> דלא חשיב ליה כלי. ואין הלכה כרבי יוסי:
+<b>ביצת התרנגולת.</b> קליפתה החיצונה:
+<b>וחכמים פוסלים.</b> שאינה חשובה כלי. והלכה כחכמים:
+
+Mishnah 7
+
+<b>השוקת שבסלע.</b> שוקת היא אבן חלולה שעל שפת המעין והמים נכנסים לה דרך חור שבדופנה ומשקין בה הבהמות. והכא מיירי בסלע מחובר שחקקו, אין נחשב כלי הואיל ולא היה עליו שם כלי בתלוש. ואפילו היה תלוש [אלא] שחיברו ולבסוף חקקו:
+<b>ואינה צריכה צמיד פתיל.</b> אם היתה באוהל המת מצלת על מה שבתוכה בכיסוי לבד בלא צמיד פתיל. לפי שאינה חשובה כלי אלא כבור ודות שמצילין על מה שבתוכה בכיסוי בלא צמיד פתיל, כדתנן בפרק ה׳ דאהלות [משנה ו׳]:
+<b>ואינה פוסלת את המקוה.</b> אם [נפלו] מי גשמים מתוכה למקוה, אין נחשבים מים שאובים לפסול את המקוה:
+<b>ופקקה.</b> סתמה:
+<b>מפני שאינם עגולים כלי.</b> כלומר שאין כלי מסבב את המים, דנקב שלמטה מבטלו מתורת כלי, דסתימה של סמרטוט לא משוי ליה כלי. אבל שהנקב מן הצד, יש תורת כלי עליו ומקדשים במים שבתוכם, שהרי הכלי מסבבן. והיינו עגולים כלי:
+<b>עשה לה עטרה.</b> שוקת תלושה שחיברה בסיד שהיא חשובה כלי ועשה שפה של טיט לפיה סביב ונתמלאה השוקת מים עד שנתמלאת גם השפה, המים פסולים לקדש, לפי שאין התוספת נחשבת כלי:
+<b>ואם היה בריא.</b> כלומר אם השפה הזאת חזקה ומהודקת בשוקת עד שאילו תנטל השוקת תנטל גם השפה עמה, כשרים:
+
+Mishnah 8
+
+<b>שתי שקתות שבאבן.</b> הכא מיירי באבן המיטלטלת שאינה סלע מחובר, ושתי שיקתות הללו תורת כלי יש להן:
+<b>קדש אחת מהן.</b> שנתן אפר פרה במים שבאחת מהן:
+<b>כשפופרת הנוד.</b> כמין קנה שנתן על פי הנוד שבו מריקים היין או המים בתוך הנוד. ושיעורו, כדי שיהיו שתי אצבעות הראשונות של פס היד חוזרות בו בריוח, לא הגודל, אלא האצבעות הסמוכות לו:
+<b>או שהיו מים צפין על גביהן.</b> כגון שכותל האמצעי המפסיק בין שתי השקתות נמוך משאר הכתלים:
+<b>כקליפת השום.</b> כשנתמלאו שתיהן, צפין המים על המחיצה האמצעית כקליפת השום:
+
+Mishnah 9
+
+<b>שהקיפן.</b> סמכן זו אצל זו. לשון [ואין] מקיפין שתי חביות דמסכת ביצה:
+<b>המים שביניהן.</b> שבין שתי עריבות ושבין סדק של שוקת. אבל שאר המים מקודשין. אלא דאותן שבסדק לא נכנס בהן הקידוש:
+<b>גפסים.</b> מין סיד הוא ולבן ביותר. וקורין לו בלע״ז ייס״ו גיפס:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>המקדש מי חטאת.</b> הבא ליתן מאפר הפרה לתוך המים. והוא קידוש האמור בכל מכלתין:
+<b>או על הצד.</b> על צדו של כלי:
+<b>ואחר כך נפל לשוקת.</b> על המים שבתוך השוקת. פסולים אותן המים להזאה, דכתיב [במדבר י״ט] ולקחו ונתן, עד שיבוא האפר בתוך המים מכח אדם:
+<b>נטל מן השפופרת וכיסה.</b> נטל אפר מן השפופרת וכיסה השפופרת קודם שיקדש, דהיינו קודם שיתן האפר במים:
+<b>או שהגיף את הדלת.</b> קודם שיקדש:
+<b>הקידוש כשר.</b> דהיינו האפר שבידו, לפי שמלאכה אינה פוסלת באפר, כדאמרן:
+<b>והמים פסולים.</b> דנעשית מלאכה עם המים, ולעיל [סוף] פרק פרת חטאת שנינו שהמלאכה פוסלת במים עד שיטילו את האפר:
+<b>זקפה בארץ.</b> לאחר שנטל האפר מן השפופרת הניח השפופרת בארץ קודם שיתן האפר במים:
+<b>פסול.</b> המילוי דהיינו המים, לפי שעשה מלאכה עם המים. ואם הניח השפופרת בידו וכפה ידו עליה כדי שלא יתפזר האפר שבתוכה ואח״כ נתן האפר על המים, כשר המילוי דהיינו המים, דאין זו חשובה מלאכה:
+<b>לפי שאי אפשר.</b> לשמור האפר שבתוך השפופרת אם לא יכוף ידו על פיה, שהרי אינו יכול להשיב הפקק על פיה עד שיקדש. פירוש אחר, זקפה בארץ, הניח האפר בארץ, פסול האפר, דכתיב למשמרת, [ובארץ אינה למשמרת]. ואם נתן האפר לתוך ידו כשר, דאפשר לשמרו ושפיר קרינן ביה למשמרת. ולפי זה גרסינן לפי שאפשר:
+
+Mishnah 2
+
+<b>היה קידוש צף על פני המים.</b> שנתן על המים אפר הרבה. ולאפר עצמו קרי קידוש:
+<b>נוטל.</b> מאותו אפר:
+<b>ומקדש.</b> בו מים אחרים, ואפילו באותו שנגע במים מקדש וחוזר ומקדש כמה פעמים, אלא שמנגבו:
+<b>זלף את המים.</b> הזה מן המים המקודשים על האדם ועל הכלים עד שכלו כל המים, והאפר נשאר בשולי הכלי:
+<b>וחכמים אומרים וכו׳</b> והלכה כחכמים בתרוייהו:
+
+Mishnah 3
+
+<b>טפי.</b> פך קטן שפיו צר והמים היורדים ממנו יורדים טיף טיף:
+<b>אע״פ שפיו צר.</b> פחות משפופרת הנוד:
+<b>המים שבתוכו מקודשים.</b> וכשרים להזות אע״פ שלא נכנס שם מאפר הפרה כלל, דהוו כאילו מחוברים למים שבשוקת:
+<b>היה ספוג.</b> אם בשעת מילוי היה ספוג בשוקת, המים הבלועים בספוג פסולים, דמים חיים אל כלי בעינן, ואין הספוג כלי:
+<b>יזלף עד שהוא מגיע לספוג.</b> כשבא ליטול המים וליתנם בצלוחית, שופך כל המים עד שמגיע לספוג, אבל לא ישפוך מן המים שבספוג כלל, כדי שלא יתערבו המים שבספוג שהם פסולים עם המים שבשוקת שהם כשרים ויפסלו כולם:
+<b>נגע בספוג.</b> נסחטים מי הספוג לתוך השוקת ונתערבו הפסולים בכשרים, ונפסלו כולם:
+
+Mishnah 4
+
+<b>נתן ידו או רגלו.</b> הרי שהיה קילוח יורד מהר מעוקם ואינו יורד לתוך החבית שרוצה למלאותה לקידוש, ונתן ידו למעלה בראש ההר לעשותה כעין צנור כדי שיעברו המים דרך ידו לחבית של קידוש, וכן עלי ירקות הראויין לאכילה ומקבלין טומאה:
+<b>פסולים.</b> המים. כדילפינן בפרק ב׳ דזבחים (דף כ״ה) מדכתיב [ויקרא י״א] מקוה מים יהיה טהור, הוייתן על ידי טהרה תהא. ואע״ג דהאי קרא במקוה הוא דכתיב, ילפינן מיניה כל הויות. והכי הוי משמעות דקרא, הוייתן של כל מים המטהרים, על ידי טהרה תהא, בין שאתה מהוה אותן להיות מקוה או מילוי הוי מהוה אותן על ידי דבר שאינו מקבל טומאה:
+
+Mishnah 5
+
+<b>המפנה את המעין לתוך הגת.</b> שעשה חריץ מן המעין עד הגת כדי שיפנו שם מי המעין, ואחר כך הפסיקן:
+<b>גת.</b> בור שעושין לפני הגת כדי לקבל את היין, קרוי גת:
+<b>גבים.</b> לשון עשה הנחל הזה גבים האמור בספר מלכים [ב׳ ג׳]. והוא רקק של מים:
+<b>פסולים.</b> לזבים לטבילה, דלאו מים חיים נינהו:
+<b>ולמצורעים.</b> דבעינן מים חיים להזות עליו עם דם הצפור:
+<b>ולקדש [בהן] מי חטאת.</b> בעינן מים חיים, והני כיון דהפסיקן לאו מים חיים נינהו. והא דקתני מפני שלא נתמלאו בכלי, כדי לפוסלן לקידוש בכל ענין אפילו בא לקדש בתוך הגת או בתוך הגבים עצמן:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>חמשה.</b> לקדשן חמשה קידושין. כל חבית וחבית בפני עצמה:
+<b>ונמלכו לקדשן קידוש אחד.</b> לערות חמשתן בתוך כלי גדול ולקדש הכל בבת אחת:
+<b>הרי כולן כשרים.</b> דהואיל וכל אחד ממלא הכלי שלו אין כאן מלאכה פוסלת במים בין מילוי להטלת האפר במים:
+<b>היחיד שמילא חמש חביות כו׳</b> אין כשר אלא אחרון. שהמילוי הראשון נפסל במלאכה שעשה כשמילא את השני קודם שנתן את האפר בראשון, וכן השני נפסל כשמילא את השלישי, וכן כולם. ואם מתחילה היה ממלא חמש חביות זו אחר זו או אפילו מאה חביות כדי לקדשן קידוש אחד, כגון שצריך להזות על כלים הרבה, לא היו פוסלים זה על זה וכולן כשרים, דהכל נחשבים מילוי אחד. אבל כשמילא מתחלה לשם חמשה קידושין, כולן פוסלין זה על זה מטעם מלאכה, שהיא פוסלת במים עד שיטיל האפר, הלכך אין כשר אלא אחרון:
+<b>ונמלך לקדשן חמשה קדושין.</b> שקידש זו לעצמה וזו לעצמה:
+<b>אין כשר אלא זו שקידש ראשון.</b> לפי שקידוש ראשון חשיב מלאכה לאחרים שהיו ממולאים ולא נתן לתוכן אפר, דעד שיתן את האפר מלאכה, פוסלת במים:
+<b>אמר לאחד קדש לך את אלו.</b> היחיד שמילא חמש חביות לקדשן קידוש אחד, ואמר לאחר קדש לך את אלו וקידשן האחר חמשה קדושים, אין כשר אלא ראשון. דכיון שאמר לו קדש לך ונתנן לו, נעשו שלו וכאילו מלאן הוא, והקידוש שקידש ראשון נעשה מלאכה לפסול את אחרים:
+<b>אבל אם אמר קדש לי את אלו כולן כשרים.</b> שהממלא לא עשה מלאכה, והמקדש אינו שלו כדי שיפסלו על ידו:
+
+Mishnah 2
+
+<b>ועשה מלאכה בידו אחת.</b> פסול המילוי מטעם מלאכה:
+<b>לו ולאחר.</b> (כו׳ כאחת):
+<b>שניהם פסולים.</b> דכיון דלתרי גברא קא ממלא, נחשב האחד מלאכה לחבירו:
+<b>בין לו בין לאחר.</b> דאע״פ שאין המים שלו, פוסלן במלאכה שבשעת מילוי:
+
+Mishnah 3
+
+<b>אם לו פסול.</b> אם הקידוש שלו, פסול. דשמא המלאכה קדמה לקידוש ונפסלו המים:
+<b>ואם לאחר.</b> הוא הקידוש:
+<b>כשר.</b> שהרי בעל המים לא עשה מלאכה:
+<b>המקדש לו ולאחר.</b> שניהם כאחת. אי נמי קידש לחברו קודם שלו:
+<b>שלו פסול.</b> דקידוש של חברו נחשב מלאכה לפסול מימיו:
+<b>שניהם כשרים.</b> שאין המים שלו שיפסלו על ידו:
+
+Mishnah 4
+
+<b>קדש לי ואקדש לך.</b> כגון שכל אחד מילא מים לעצמו, ובא זה וקידש מימיו של זה, וזה קידש מימיו של זה, אותו שקידש ראשון כשר מה שקידש לחבירו, דחבירו לא עשה מלאכה אלא עד אחר שנתקדשו מימיו, ומשנתקדשו אין מלאכה פוסלת. אבל מה שקידש השני לראשון פסול, שהראשון פסלה במה שקידש מימי השני קודם שנתקדשו מימיו:
+<b>מלא לי ואמ, לא לך.</b> המילוי האחרון כשר. אבל מילוי ראשון פסול, היינו המים שנתמלאו ראשונה, דנפסלו במלאכה במילוי שמילא לחבירו:
+<b>קדש לי ואמלא לך.</b> שהיו לו מים ממולאים ואמר לחבירו קדש לי מימי ואחר כך אמלא לך:
+<b>שניהם כשרים.</b> דאין המלאכה פוסלת אחר קידוש. וזה נמי שנתמלאו לו המים מימיו כשרים, דמשנתמלאו לו המים לא עשה מלאכה:
+<b>מלא לי ואקדש לך.</b> שהאחר היו לו מים ממולאים ואמר לו זה מלא לי תחלה ואחר כך אקדש לך:
+<b>שניהם פסולים.</b> זה, שמילא עד שלא נתקדשו מימיו. וזה, שקידש לחברו משנתמלאו מימיו:
+
+Mishnah 5
+
+<b>הממלא לו ולחטאת.</b> הממלא מים, קצתן רוצה לצרכו ובקצתן רוצה ליתן אפר חטאת:
+<b>באסל.</b> במוט. ודרך שואבי מים שנותנים מוט על כתפם וכד מלא תלוי בראש המוט מלפניו וכד אחד מאחריו:
+<b>ואח״כ מילא את שלו, פסול.</b> משום מלאכה:
+<b>ואת של חטאת לפניו.</b> כדי לעשות בהן שמירה מעולה:
+<b>ואם נתן של חטאת לאחוריו פסולה.</b> דכתיב למשמרת למי נדה, בזמן שהן שמורין הן מי נדה, בזמן שאינן שמורין אינן מי נדה:
+<b>היו שניהן של חטאת וכו׳</b> דהואיל ומסיק אדעתיה בשלפניו נזכר נמי בשל אחריו. והיינו מפני שאפשר, כלומר אפשר לשמור שלאחריו אגב שלפניו:
+
+Mishnah 6
+
+<b>המוליך את החבל בידו לדרכו.</b> לאחר שמילא את הדלי בחבל החזיר את החבל לבעלים. לדרכו, שלא הוצרך לעקם או להרחיב את דרכו אלא לפי הילוכו מצא בעל החבל והחזיר לו את שלו, אין זו מלאכה וכשר המילוי:
+<b>שלא לדרכו.</b> שעיקם את דרכו כדי להחזיר החבל, מלאכה היא ופסול:
+<b>זה הלך.</b> כלומר על דבר זה הלך חכם אחד לשאול מחכמי יבנה, הן סנהדרי גדולה שגלו שם:
+<b>הוראת שעה.</b> שעת הדחק היה. הא לאו הכי לא:
+
+Mishnah 7
+
+<b>המכנן את החבל.</b> דרך משלשלי הדלי למלאות מים, כשמעלה את הדלי מסבב את החבל בידו כמין טבעת שלא יהא נגרר לארץ. ומכנן לשון הדרא דכנתא [חולין פ״ג]. ואם בדרך העלאת הדלי מכנן על יד על יד, צורך העלאה היא, ואין זו מלאכה וכשר המילוי. ואם באחרונה לאחר שהעלהו כיננו, חשוב מלאכה ופסול:
+<b>לזה הכשירו הוראת שעה.</b> מה שהכשירו ביבנה הוראת שעה, לא למוליך את החבל שלא כדרכו, אלא לזה שכינן את החבל באחרונה הכשירו לו ע״י הדחק:
+
+Mishnah 8
+
+<b>המצניע את החבית.</b> שהוא דולה בה המים לשום בשוקת, ולאחר שעירה ממנה הצניעה קודם שיקדש המים בשוקת, אין הצנעה זו חשובה מלאכה, לפי שצריך לה עדיין למלאות בה, וצורך מילוי הוא. וכן כפאה על פיה נמי לנגבה לפי שרוצה למלאות בה עדיין, לא חשיב מלאכה וכשר המילוי. אבל אם עשה כן להוליך בה את הקידוש דהיינו מים המקודשין, הואיל ולאו צורך מילוי הוא, חשוב מלאכה ופסול המילוי:
+<b>בשביל שתחזיק מים הרבה.</b> לא חשוב פינוי זה מלאכה:
+<b>בשעה שהוא זולף.</b> שהוא מזה:
+<b>פסול.</b> דפינוי זה חשוב מלאכה:
+
+Mishnah 9
+
+<b>והורה הוראה.</b> להתיר או לאסור, לטמא או לטהר, לפטור או לחייב:
+<b>ודבר שאינו משום מלאכה.</b> כגון הוראה ומראה את הדרך:
+<b>אם עמד.</b> שנתעכב שם בשביל זה:
+<b>פסול.</b> משום היסח הדעת. וכן הלכה:
+
+Mishnah 10
+
+<b>המוסר מימיו לטמא.</b> לשמרן:
+<b>פסולים.</b> בין עשו הבעלים הראשונים מלאכה, בין לא עשו הבעלים הראשונים מלאכה, דבחזקת השומר קיימו והוא אינו מקפיד לשמרן מפני שהוא טמא, והתורה אמרה למשמרת למי נדה:
+<b>ולטהור כשרים.</b> ואפילו עשו הבעלים הראשונים מלאכה, שכבר יצאו מרשות בעלים וקיימו ברשות שומר. ומיהו אם השומר עשה מלאכה, פסולים:
+<b>אף לטמא כשרים.</b> דסבר ר׳ אליעזר המוסר מימיו לטמא, בחזקת הבעלים הראשונים קיימו, הלכך אם לא עשו הבעלים מלאכה כשרים. ואין הלכה כר׳ אליעזר:
+
+Mishnah 11
+
+<b>והגביהו זה על זה.</b> שסייעו זה את זה להגביה:
+<b>ונטל זה לזה קוצו.</b> או שנטל זה לזה קוץ שנתחב לו בידו:
+<b>בקידוש אחד.</b> שהיו שניהם ממלאים לצורך קידוש אחד, כשר. שיכול כל אחד לסייע לחבירו, ונטילת הקוץ שבידו נמי צורך מילוי היא:
+<b>בשני קידושין פסול.</b> שפסל כל אחד מימיו במה שסייע לחבירו או שנטל לו קוץ, משום מלאכה:
+<b>אם התנו ביניהן.</b> שאמר כל אחד לחבירו כשאגביה לך יהא שלי ושלך ברשותך (וכמו כן א״ל האחר), ואחר שהגביהו לוקח כל אחד מהן אחת מהן ברשותו. ואין הלכה כר׳ יוסי:
+
+Mishnah 12
+
+<b>הפורץ על מנת לגדור.</b> כלומר אפילו על מנת לגדור, לא חשיב מלאכה וכשר המילוי:
+<b>האוכל על מנת לקצות.</b> לאחר שמילא המים קודם שיקדש היה מלקט לתאנים על מנת ליבשן לעשות מהן גרוגרות, ולאחר לקיטתן אכלן, אין המחשבה שהיה רוצה לעשותן קציעות פוסלת במים, אלא הרי הוא כאילו לקט לאכול, שאינו פוסל, דומיא דפורץ על מנת לגדור שאין המחשבה שהוא חושב לגדור פוסלת עד שיגדור, הכא נמי:
+<b>אם קצה.</b> אם הניח אותן במקום שמניחין התאנים ליבש, פסול:
+<b>בשביל שלא יאבד פסול.</b> שהמצניע אוכלים כדי שלא יאבדו, חשיבא מלאכה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>שנים שהיו שומרים את השוקת.</b> שנתמלא לחטאת:
+<b>טהר.</b> אותו שנטמא טהר מטומאתו:
+<b>ונטמא שני.</b> היינו חבירו שהיה טהור:
+<b>כשרים.</b> המים שבשוקת:
+<b>עמד ועשה השני מלאכה.</b> עמד הראשון ממלאכתו, ובא השני ועשה מלאכה תחתיו:
+
+Mishnah 2
+
+<b>נטמא וטמאהו.</b> נטמא הסנדל וטימא את האדם לחטאת. שכלים שנטמאו במשקים מטמאים את האדם לחטאת, שאין מונין ראשון ושני בחטאת, כדתנן לקמן פרק כל הראוי (משנה ו׳). אע״פ שאם נפלו המשקים הללו על בשרו, טהור, שהטהור לפרה אם נגעו משקין טמאים בבשרו, הוא טהור כמו שהיה. לבד אם נגעו בידיו, לפי שהמשקין טמאים מטמאים את הידים, וגבי טהרת חטאת קיי״ל דאם נטמאו ידיו נטמא גופו:
+<b>מטמאיך לא טמאוני.</b> משקים שטמאו את הסנדל לא היו יכולים לטמא הטהור לחטאת אם נגעו בבשרו כדאמרן, והסנדל הבא מכוחם מטמאו:  
+
+Mishnah 3
+
+<b>השורף פרה</b> אדומה:
+<b>ופרים</b> הנשרפים, כגון פר יום הכפורים ופר כהן משיח ופר העלם דבר של ציבור, מטמאים בגדים, דבכולהו כתיב יכבס בגדיו, ולא שנא בגדים שהוא לבוש ולא שנא בגדים שהוא נוגע, וה״ה לכל שאר כלים. דלא ממעטינן אלא אדם וכלי חרס בלבד הוא שאין מטמאין אם נוגעים בהן:
+<b>ופרה ופרים עצמן ושעיר המשתלח עצמן.</b> אם נגעו בבגדים הרי הן טהורים. והיינו דאמרי ליה בגדים לאדם, מטמאיך לא טמאוני ואתה טמאתני:
+
+Mishnah 4
+
+<b>האוכל מנבלת עוף טהור.</b> נבלת עוף טהור אין לה טומאה אם נגעה באדם או בבגדים, אלא בבית הבליעה מטמא אדם לטמא בגדים, כדתנן במסכת טהרות, והיינו דאמרי ליה בגדים לאדם מטמאיך לא טמאוני וכו׳:
+
+Mishnah 5
+
+<b>כל ולד הטומאה.</b> כגון ראשון ושני, אין מטמא כלים. אלא אב הטומאה. ומשקה שנטמא בראשון ושני מטמא כלים, גזירה משום משקה זב וזבה, כגון רוקו וזובו ומימי רגליו שהן אב הטומאה:
+
+Mishnah 6
+
+<b>אין כלי חרס מטמא חבירו.</b> שאין כלי חרס נעשה אב הטומאה לעולם, ואין כלי חרס מקבל טומאה אלא מאב הטומאה, אלמא שאין כלי חרס מטמא חבירו:
+<b>אלא משקין.</b> אבל מטמא הוא משקין והמשקים חוזרים ומטמאים חבירו, גזירה משום משקה זב וזבה כדאמרן:
+
+Mishnah 7
+
+<b>כל הפוסל את התרומה.</b> כגון ידים שניות עושות משקים תחלה לטמא חולין, וידים עצמן שנגעו באוכלי חולין, טהורים, שאין שני עושה שלישי בחולין:
+<b>חוץ מטבול יום.</b> שלא העריב שמשו. אע״פ שהוא פוסל את התרומה, אינו מטמא המשקין להיות תחילה. ואפילו משקין של תרומה אם נגע בהן טבול יום אינן אלא פסולים בלבד לא טמאים:
+
+Mishnah 8
+
+<b>כל הימים כמקוה.</b> לכל הני מילי דקתני בסופו. (וגם) אין מטהרין בזוחלין, דאין מקוה מטהר בזוחלין אלא במכונסין, דכתיב [ויקרא י״א] אך מעין, מעין מטהר בזוחלין ואין מקוה מטהרת בזוחלין:
+<b>ופסולין לזבין.</b> דזב בעי מים חיים, דכתיב [שם ט״ו] ורחץ את בשרו במים חיים. ולמצורע [דכתיב [שם י״ד] אל כלי חרש על מים חיים. ולמי חטאת] דכתיב [במדבר י״ט] מים חיים אל כלי:
+<b>הים הגדול כמקוה.</b> לא קרא הכתוב מקוה אלא לים הגדול, דביה משתעי קרא במעשה בראשית ששם נקוו כל מימי בראשית. ולא נאמר ימים בלשון רבים, אלא מפני שמעורבים בו מיני ימים הרבה, שכל הנחלים הולכים אליו:
+<b>ר׳ יוסי אומר.</b> כל הימים וים הגדול, תורת מעין עליהן לענין שהן מטהרין בזוחלין, מפני שהנחלים הולכין וזוחלין עליהן. אבל פסולין הן לתורת מים חיים, שהכתוב קוראן מקוה. והלכה כרבי יוסי:
+
+Mishnah 9
+
+<b>מים המוכין.</b> המזיקין. כגון שהן מלוחין ופושרין:
+<b>פסולין.</b>: למי חטאת:
+<b>מים המכזבין.</b> הפוסקין. כמו אשר לא יכזבו מימיו (ישעיהו נ״ח:י״א):
+<b>פסולין.</b> דמים חיים בעינן:
+<b>אחד בשבוע.</b> אבל אחד ביובל, שפיר מקרו מים חיים:
+<b>בפולמסיות.</b> חיילות של גייסות ששותין ומקלקלים בהן:
+<b>בשני בצרון.</b> שנים של עצירת גשמים:
+<b>ר׳ יהודה פוסל.</b> אפילו אותן שאין מכזבין אלא בפולמוסיות ובשני בצרון. ואין הלכה כר׳ יהודה:
+
+Mishnah 10
+
+<b>מי קרמיון ומי פוגה.</b> נהרות שבארץ ישראל הן:
+<b>מי בצים.</b> לשון היגאה גומא בלא בצה (איוב ח׳:י״א). כלומר, מים שחומר וטיט מעורב בהן. ורחמנא אמר מים חיים אל כלי, והכא איכא חציצה בין מים לכלי:
+<b>מי תערובות.</b> שמים פסולים מתערבים בהם:
+<b>אחד פסול ואחד כשר.</b> ונתערבו, אסור לקדש ממקום התערובות ולמטה:
+<b>ר׳ יהודה פוסל.</b> אפילו בשניהם כשרים פוסל ר׳ יהודה ליטול ממקום התערובות, גזירה אטו אחד פסול. ואין הלכה כר׳ יהודה:
+
+Mishnah 11
+
+<b>באר אחאב.</b> לא אתפרש היכן הוא, והא קמ״ל דמים חיים הן:
+<b>ומערת פמייס.</b> מערה הסמוכה לעיר דן שמשם ירדן יוצא. ובלשון ישמעאל קורין לדן בניי״ס:
+<b>ר׳ יהודה אומר הרי היא בחזקת מותרת.</b> ואין הלכה כר׳ יהודה:
+<b>עד שתצל.</b> עד שיחזרו המים צלולים כדמעיקרא. ואין הלכה כר׳ ישמעאל:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>צלוחית.</b> כלי שנותנים בו המים המקודשים לאחר שהשליך האפר לתוכן, קרוי צלוחית, והכלי שנותנים בו המים כדי לקדשן קודם שיתנו בה האפר, קרוי שוקת:
+<b>מים כל שהן.</b> שאינן כשרים להזאה:
+<b>יזה שתים.</b> שאם מזה אחת, שמא אין כאן מן הכשרים. אבל כי מזה שתים, אי אפשר דליכא בחדא מנייהו מן הכשרים. והזאה אינה צריכה שיעור:
+<b>וחכמים פוסלים.</b> קסברי הזאה צריכה שיעור ואין מצטרפין ההזאות. והלכה כחכמים. ורמב״ם פירש, יזה שתי הזאות וישליכם חוץ לכלי וישאר השאר מי חטאת כשרים. ופליאה היא בעיני, דבפרק כל הזבחים בגמרא [דף פ׳] משמע כמו שפירשתי:
+<b>יניחנה בחמה והטל עולה.</b> שדרך הטל לעלות כנגד החמה. וכן הוא אומר (שמות ט״ז) ויהי בבוקר ותעל שכבת הטל. ואין הלכה כר׳ אליעזר:
+<b>יערה וכו׳</b> מריק מה שבתוך הכלי, ואינו כשר להניח בו מי חטאת עד שינגב מן המשקים ומי פירות:
+<b>יערה ואינו צריך לנגב.</b> דאם איתא דנשאר ממנו בכלי היה רישומו ניכר:
+
+Mishnah 2
+
+<b>ונתבקעו.</b> שנשתהו בתוך המים זמן מרובה עד שנתבקעו, או אפילו לא נתבקעו אלא שנשתנו מראה המים, פסולין:
+<b>חפושית.</b> תולעת שחורה:
+<b>בין כך ובין כך.</b> בין נתבקעה בין לא נתבקעה:
+<b>מפני שהיא כשפופרת.</b> של קנה חלולה והמים נכנסים מצד זה ויוצאים מצד זה ומתערב עמהם הלחות שבקרבה:
+<b>דירה.</b> תולעת שבחטין:
+<b>כנה.</b> מין תולעת נמי הגדל בתבואה:
+<b>כשרים.</b> אפילו נתבקעו. ואין כן הלכה:
+
+Mishnah 3
+
+<b>שתתה מהן בהמה או חיה פסולים.</b> משום משקה שבפיהן החוזר, והמים והרוק שבפיהן מתערבין:
+<b>מוצצת.</b> ואין המשקה שבפיה חוזר למים:
+<b>מלקת.</b> לוקקת בלשונה ומתערב הרוק שבלשונה עם המים:
+<b>אף הנחש מפני שהיא מקיאה.</b> וכן הלכה ואין הלכה כר׳ אליעזר:
+
+Mishnah 4
+
+<b>החושב על מי חטאת לשתות ר׳ אליעזר פוסל.</b> דאפסלו להו במחשבה:
+<b>כשיטה.</b> החבית לשתות או ליקח ממנה מים לשתות. אבל במחשבה גרידא לא פסיל:
+<b>במים שאינן מקודשין.</b> שמלאן כדי ליתן בהן את האפר ועדיין לא נתן:
+<b>רבי אליעזר אומר כשיטה.</b> והכא לא פסיל להו במחשבה. דכיון דמים קדושים הן, אמלוכי ממליך וחוזר בו ממחשבתו, הילכך לא פסיל ר׳ אליעזר עד שיטה:
+<b>רבי יהושע אומר כשישתה.</b> מפני משקה שבפיו שחוזר ומתערב עם המים ופסיל להו:
+<b>ואם גרגר.</b> לשון גרגרת. כלומר שלא שתה כדרך השותים אלא שפך המים בגרונו:
+<b>כשר.</b> דליכא משקה פיו בחבית. והלכה כרבי יהושע בתרוייהו:
+
+Mishnah 5
+
+<b>שלא יעשם תקלה לאחרים.</b> שיגעו בטיט ויטמאו במי חטאת שבו:
+<b>ר׳ יהודה אומר בטלו.</b> בטיט, ותו לא מטמא מאחר שגבלן:
+<b>מעת לעת.</b> אם שחטה בתוך מעת לעת של שתייה. אבל שהתה טפי מהכי, נתעכלו במעיה:
+<b>רבי יהודה אומר בטלו במעיה.</b> ואפילו שחטה בתוך מעת לעת בשרה טהור. ואין הלכה כר׳ יהודה בתרוייהו:
+
+Mishnah 6
+
+<b>מי חטאת.</b> במקודשין איירי. אבל מים שאינן מקודשין שרי, כדקתני סיפא:
+<b>אפר חטאת.</b> אפילו אפר עצמו בלא מים:
+<b>לא יעבירם בנהר ובספינה.</b> דגזור משום מעשה באדם אחד שהיה מעביר מי חטאת ואפר חטאת בספינה בירדן ונמצא כזית מת תחוב בקרקעיתה של ספינה:
+<b>ולא ישיטם על פני המים.</b> דדמי לספינה. וכן לא יעמוד בצד זה של נהר ויזרקם לצד שני, דגם זה דמי קצת לספינה:
+<b>אבל עובר הוא.</b> ברגליו:
+<b>במים.</b> עם מי חטאת שבידו:
+<b>עובר הוא הטהור לחטאת.</b> בין בספינה בין שט על פני המים, ואינו חושש. וכן נושא בידו או משיט על פני המים כלי שהוא טהור לתת בו מי חטאת כשהוא ריקם, או שיש בו מים שעדיין לא נתקדשו באפר פרה. שלא גזרו אלא על המים המקודשים ועל האפר בלבד, לא על האדם והכלים הטהורים (ומים שאינן מקודשין):
+
+Mishnah 7
+
+<b>אפר כשר.</b> אפר פרה הכשר להזאה:
+<b>שנתערב באפר מקלה.</b> באפר כירה:
+<b>הולכים אחר הרוב לטמא.</b> אם רוב אפר פרה, מטמא. אם רוב אפר מקלה, אינו מטמא:
+<b>ואין מקדשין בו.</b> ואפילו רוב אפר חטאת, אין מקדשין בו, הואיל ונתערב בו אפר כירה ואפילו כל שהוא:
+<b>ר׳ אליעזר אומר מקדשין בכולן.</b> דסבר ר׳ אליעזר לא בעינן שיעורא בהזאה, ואי אפשר דליתא פורתא מאפר חטאת. ואין הלכה כר׳ אליעזר:
+
+Mishnah 8
+
+<b>מי חטאת שנפסלו.</b> כגון שנשתנו מראיהן שלא מחמת עצמן, וכיוצא בזה מן הדברים שפוסלים מי חטאת:
+<b>מטמאים את האדם הטהור לתרומה.</b> בין שנגע בהן בידיו בין שנגע בהן בגופו, דכמי חטאת כשרים חשיבי. וטומאה זו דרבנן היא, דמדאורייתא כיון שנפסלו פרחה מהן טומאתן החמורה. ומשום הכי תני מטמאין את האדם 
+<b>הטהור לתרומה.</b> דמשמע דוקא לתרומה אבל לא לחולין:
+<b>ואת הטהור לחטאת לא בידיו.</b> כלומר אין מטמאין הטהור לחטאת בין נגע בהן בידיו בין נגע בהן בגופו, דכמי חטאת כשרים חשיבי, ונהי דהנושא מי חטאת שיש בהן כדי הזייה או נוגע בהן, טמא לכל מילי, לחטאת מיהא טהור:
+<b>נטמאו, מטמאים את הטהור לתרומה.</b> כמי חטאת כשרים. אבל את הטהור לחטאת מטמאים אותו אם נגע בידיו, דכיון דנטמאו לא גריעי משאר אוכלים ומשקים טמאים דמטמאים את הידים, וקיימא לן דבטהרת מי חטאת מי שנטמאו ידיו נטמא גופו:
+
+Mishnah 9
+
+<b>אפר כשר שנתנו על גבי המים שאינם ראוים לקדשש.</b> הוי דינא כדין מי חטאת שנפסלו:
+<b>מטמאין את הטהור לתרומה בידיו ובגופו.</b> כדין כל שאר מי חטאת הכשרים. ואין מטמאים הטהור לחטאת, שאין מי חטאת מטמאין הנושאן והנוגע בהן אלא לשאר טומאות, לא לטהרת מי חטאת:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>כל הראוי לטמא מדרס.</b> כגון כלים המיוחדים למשכב ומושב ומרכב:
+<b>מדף לחטאת.</b> אם הטהור למי חטאת הסיטן. אפילו הן טהורין לתרומה נטמא המסיטם כאילו הן טמאים מדרס. וחומרא בעלמא היא כדאמרינן [בחגיגה י״ח] בגדי אוכלי תרומה מדרס לקודש. וקרי ליה מדף, לפי שהיא חומרא דרבנן בעלמא. לשון קול עלה נדף (ויקרא כז):
+<b>ואדם כיוצא בהן.</b> שאם הטהור לחטאת הסיט אדם הטהור לתרומה, נטמא לחטאת, שהטהורים לתרומה נחשבים כזבים לגבי חטאת:
+<b>וכל הראוי ליטמא טמא מת.</b> כגון כלים דלאו בני מדרס:
+<b>ר׳ אליעזר אומר אינו מדף.</b> ואם הסיטן לא נטמא לחטאת:
+<b>ר׳ יהושע אומר מדף.</b> אם הסיט אפילו הטהורים, נטמא לחטאת. ורבנן פליגי ומחלקים בין טמאים לטהורים. ושלש מחלוקות בדבר. והלכה כחכמים:
+
+Mishnah 2
+
+<b>שנגע במדף טמא.</b> עליונו של זב קרוי מדף, שאם היו על גבי הזב עשר מכסאות זו על גבי זו כלן טמאין מדף, אפילו העליונה שלא נגע בה הזב. כשם שעשר מצעות זו על גבי זו ושכב הזב בעליונה כלן טמאות דאורייתא משום משכב ואע״פ שלא נגע בתחתונות, כך המכסאות העליונות שעל גבי הזב טמאים דרבנן משום מדף ואע״פ שלא נגע בהן. ואיכא בין משכב למדף, שהמשכב נעשה אב הטומאה לטמא אדם וכלים, והמדף אינו אלא ולד הטומאה לטמא אוכלים ומשקים, אלא משום חומרא דחטאת, אדם וכלים שנגעו במדף טמאים לחטאת:
+<b>לגין של חטאת.</b> כלי שטף הוא ורוצה להכניס בו מי חטאת:
+<b>שנגע במדף.</b> טמא וצריך טבילה:
+<b>שנגע באוכלין ומשקין.</b> ואפילו שהן טהורין לתרומה ולקודש:
+<b>בידו טמא.</b> כדין אוכלין ומשקין טמאים שהן מטמאין את הידים, שהטהור לתרומה ולקודש פוסל בחטאת, ועוד יש חומרא יתירה גבי חטאת דנטמא [ידיו נטמא] גופו, והלכך כשנגע בידו באוכלים ומשקין טמא:
+<b>ר׳ יהושע מטמא.</b> דגזר היסט אטו נגיעה. ואין הלכה כרבי יהושע:
+
+Mishnah 3
+
+<b>קלל של חטאת.</b> כלי חרס שיש בו אפר הפרה. תרגום וכדה על שכמה (בראשית כ״ד:ט״ו), וקולתה על כתפה:
+<b>שנגע בשרץ טהור.</b> דאין כלי חרס מיטמא מגבו:
+<b>נתנו על גביו.</b> שנתן הקלל על גבי השרץ:
+<b>וחכמים מטמאין.</b> משום דמונח במקום טמא, והתורה אמרה והניח מחוץ למחנה במקום טהור. ורבי אליעזר סבר הואיל והכלי שהאפר בתוכו טהור הוא, שפיר קרינן ביה במקום טהור. ואין הלכה כר׳ אליעזר:
+<b>ר׳ יוסי מטהר.</b> במונח על גבי אוכלים ומשקים וכתבי הקודש, כיון דמקומו טהור מאב הטומאה:
+<b>וחכמים מטמאים.</b> דטהור מכל טומאה בעינן. וכתבי הקודש רבנן גזרו בהו שיהיו מטמאין את הידים. והלכה כחכמים:
+
+Mishnah 4
+
+<b>שנגע בתנור.</b> ואפילו הוא טהור לקודש, אם נגע בו הטהור לחטאת:
+<b>טמא.</b> וצריך טבילה לחטאת, שהטהור לקודש פוסל בחטאת. ודוקא שנגע בידו דנטמאו ידיו ונטמא גופו, אבל ברגלו טהור, דבידו עבוד מעלה, ברגלו לא עבוד מעלה, דומיא דאוכלין ומשקין דלעיל:
+<b>והלגין בתוכו.</b> כלי שהכניס בו מי חטאת נתון בתוך ידו:
+<b>וכן האסל.</b> מוט שנותנים שני כדין בשני ראשיו:
+<b>ובו שני קללות.</b> שני כלים שהאפר נתון בהם, שקלל אחד קשור בראש המוט האחד, וקלל אחד קשור בראשו השני, והשתא האדם והאסל ע״ג תנור, והלגין והקלל שבהן המים והאפר חוץ לתנור:
+<b>ר׳ עקיבא מטהר.</b> שאין הכלי שבו האפר עומד על גבי התנור, ובמקום טהור הוא:
+<b>וחכמים מטמאין.</b> הואיל ואדם הנושאו עומד על גבי תנור, חשבינן לכלי כאילו הוא עומד על גבי התנור ובמקום טמא הוא מונח. ואין הלכה כרבי עקיבא:
+
+Mishnah 5
+
+<b>היה עומד חוץ לתנור.</b> שהתנור מפסיק בינו לכותל, וחלון בכותל ובו הלגין של מי חטאת:
+<b>והעבירו על פי התנור.</b> שכל תנוריהן פיהן למעלה:
+<b>ר׳ עקיבא מטמא.</b> דסבר קלוטה כמי שהונחה דמיא ובשעה שעבירו על פי התנור הרי היא כאילו הניחו בתוכו ונטמא:
+<b>וחכמים מטהרין.</b> סברי לא אמרינן קלוטה כמי שהונחה דמיא. והלכה כחכמים:
+<b>ובידו כלי ריקם.</b> דלא בעינא והניח במקום טהור אלא באפר הפרה ובמים המקודשין על ידי האפר:
+
+Mishnah 6
+
+<b>של חטאת טמא.</b> דקודש ותרומה טמאים הן אצל חטאת:
+<b>שניהם בשתי ידיו.</b> שנושא של חטאת בידו אחת ושל קודש או של תרומה בידו האחרת:
+<b>שניהן טמאים.</b> של חטאת משום דנגע בשל תרומה בידו ונטמאו ידיו נטמא גופו ומטמא מי חטאת, ושל תרומה טמא משום נושא מי חטאת:
+<b>בשני ניירות.</b> ואע״פ שהאדם טמא משום נושא מי חטאת, מ״מ התרומה טהורה דהא מפסיק נייר ואינו נוגע בתרומה בידו:
+<b>של חטאת בנייר ושל תרומה בידו שניהן טמאין.</b> דכי נגע בידו בשל תרומה נטמא לחטאת. ונייר דבשל חטאת אינו חוצץ, דאין מונין ראשון ושני לחטאת, ונטמא של חטאת, והאדם טמא משום נושא מי חטאת וטימא את של תרומה שנגע בו בידו. אבל של תרומה בנייר, חוצץ בו הנייר, ואע״ג דנגע בשל חטאת בידו, שניהם טהורים, דאע״פ שהוא טמא משום נושא מי חטאת, מ״מ אין מי חטאת חוזרים ומיטמאים בטומאה הבאה לאדם מחמת עצמן:
+<b>ר׳ יהושע אומר של חטאת טמא.</b> ר׳ יהושוע לטעמיה דאמר בתוספתא טהור לחטאת שהסיט את המפתח שהוא טהור לתרומה, טמא, שמא ישכח ויסיט את הדבר הטמא. והכא נמי אפילו בשני ניירות טמא, דמה שהוא נושא את התרומה אע״פ שאינו נוגע בה הוי מדף לחטאת. ואין הלכה כר׳ יהושע:
+<b>היו נתונים על גבי הארץ ונגע בהם.</b> שנתן ידו אחת על של חטאת וידו אחת על של קודש או של תרומה:
+<b>של חטאת טמא.</b> דנטמא האדם בלגין של תרומה וטימא את של חטאת:
+<b>ושל קודש ושל תרומה טהורים.</b> שהרי האדם טהור לקודש ולתרומה, דלא נגע במי חטאת אלא בלגין:
+<b>הסיטן, ר׳ יהושע מטמא.</b> לטעמיה דאמר טהור לחטאת שהסיט את המפתח שהוא טהור לתרומה, טמא. ולית הלכתא כוותיה:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>צלוחית.</b> של מי חטאת:
+<b>ובא ומצאה מכוסה פסולה.</b> שאני אומר אדם נכנס לשם וכסה אותה, ורוב בני אדם אין טהורין לחטאת:
+<b>אם יכולה חולדה לשתות ממנה פסולה.</b> אבל אם אינה יכולה לשתות לא פסלינן להו מטעם שמא אדם טמא נכנס וגילה אותה, דאין דרך בני אדם לגלות אלא לכסות מפני השרצים, אבל שרצים דרכן. לגלות ואין דרכן לכסות. ודוקא מכוסה ומצאה מגולה חיישינן לחולדה. אבל מגולה ומצאה מגולה כמו שהניחה, לא חיישינן, אע״פ שחשו לספק מים מגולין, דחמירא סכנתא מאיסורא:
+<b>או נחש לדברי רבן גמליאל.</b> דאמר לעיל, אף הנחש פוסל מפני שהוא מקיא:
+<b>החטאת.</b> אפר חטאת או מים המקודשים שהיו באוהל המת בתוך כלי שיש עליו צמיד פתיל:
+<b>אינן נצולין.</b> ונפסלין. מדכתיב והניח במקום טהור והאי לאו מקום טהור הוא. אבל כלים העומדים להניח בהן מי חטאת או אפר חטאת, וכן אזוב המתוקן להזות בו, ניצולין בצמיד פתיל:  
+
+Mishnah 2
+
+<b>כל הספק טהור לתרומה.</b> כל ספק שאם נולד אותו ספק בתרומה התרומה טהורה, אם נולד כיוצא בו בחטאת טהור:
+<b>וכל התלוי לתרומה.</b> וכל ספק שאם נולד בתרומה תולין לא אוכלין ולא שורפין, אם נולד כיוצא בו בחטאת, ישפך האפר או המים המקודשים. ובמסכת טהרות פרק הזורק טומאה, תנינן להו לספק הטהור ולספק שעל ידיו תולין בתרומה:
+<b>אם עשו על גביו טהרות.</b> אם הזה באפר זה שנטמא בספק התלוי לתרומה, ועשה טהרות ע״י אותה הזאה, תולין אותם טהרות ולא אוכלין ולא שורפין:
+<b>הרפפות.</b> כמין שבכות של עץ:
+<b>טהורות לקודש לתרומה ולחטאת.</b> לפי שאינן כלים וגם אינן ראויין למדרס:
+<b>הרעדות.</b> עצים שאינן מהודקים יפה זה בזה וכשאדם נשען עליהם רועדים ומתנענעים:
+<b>טמאות לחטאת.</b> פעמים שאדם יושב עליהן וראויין ליטמא מושב. ואין הלכה כר׳ אליעזר:
+
+Mishnah 3
+
+<b>אם יש בה כביצה.</b> דאוכל פחות מכביצה אינו מטמא:
+<b>בין טהורה בין טמאה המים טמאים.</b> דטהרת תרומה, טמאה היא אצל חטאת:
+<b>והאוכלה חייב מיתה.</b> דנטמא במי חטאת בשעה שאוכלה, ותרומה בטומאת הגוף במיתה:
+<b>ר׳ יוסי אומר בטהורה המים טהורים.</b> דסבירא ליה לר׳ יוסי שאין הטהור לתרומה מטמא את מי חטאת. ואין הלכה כר׳ יוסי:
+<b>שהכניס ראשו ורובו בתוך מי חטאת.</b> רבנן גזרו טומאה על הבא ראשו ורובו במים שאובין, כמפורש פרק קמא דשבת, והוא משמונה עשר דבר שגזרו בו ביום, ומי חטאת מים שאובין נינהו, הלכך כשהכניס ראשו ורובו בהם נטמא, ומשנטמא ואינו טהור למי חטאת, חוזרים מי חטאת ומטמאים אותו ונעשה ראשון לטומאה, שאין מי חטאת מטמאים את הטהור להם, אבל כשאינו טהור להם מטמאים אותו:
+
+Mishnah 4
+
+<b>בל הטעון ביאת מים מדברי תורה.</b> כגון הנוגע בכל אבות הטומאות:
+<b>מטמא את הקודש ואת התרומה.</b> לפי שהוא ראשון, עושה שני בחולין ובמעשר, ושלישי בתרומה, ורביעי בקודש:
+<b>לאחר ביאתו.</b> שטבל ולא העריב שמשו, יש לו דין שני לטומאה, ועושה שלישי בתרומה, ורביעי בקודש:
+<b>וחכמים אומרים פוסל בקודש.</b> כשם שטבול יום פוסל בתרומה, כן פוסל בקודש, ואינו מטמא בקודש, דכיון שטבל קלישא טומאתו, ופסול משוי, טמא לא משוי:
+<b>ואם בא אל המקדש.</b> כל הטעון טבילה מן התורה שבא אל המקדש, דהיינו לעזרת ישראל, אפילו לאחר שטבל קודם שיעריב שמשו, חייב. ואף לעזרת נשים אסור טבול יום ליכנס, אבל אינו חייב אלא בעזרת ישראל:
+
+Mishnah 5
+
+<b>כל הטעון ביאת מים מדברי סופרים.</b> כגון אכל אוכלין טמאין, ושתה משקין טמאין, והידים, והכלים שנטמאו במשקין, וכיוצא בהן:
+<b>וחכמים אוסרים במעשר.</b> והלכה כחכמים:
+<b>לאחר ביאתו.</b> לאחר שטבל, מיד הותר בכולם ואין צריך הערב שמש:
+<b>ואם בא אל המקדש פטור.</b> דלא אסרה תורה ביאת המקדש אלא על מי שנטמא באב הטומאה דאורייתא, כדכתיב (ויקרא ה׳) בטומאת אדם או בבהמה טמאה או בכל שרץ טמא:
+
+Mishnah 6
+
+<b>מטמא את מי חטאת.</b> ואפילו לאחר שטבל, אם לא טבל לשם חטאת כאילו לא טבל, דתנן בפרק אין דורשין (חגיגה דף י״ח) טבל לקודש והוחזק לקודש אסור בחטאת. אבל משטבל לשם חטאת, אפילו טבול יום דאורייתא שפסול לתרומה ולקודש, כשר לחטאת, דטבול יום כשר בפרה:
+<b>ומזה מי חטאת במגע ובמשא.</b> ובהא כולי עלמא לא פליגי. אבל באזוב המוכשר לקבל טומאה, ומשום דאוכל הוא צריך הכשר שיבוא עליו מים, וכן במים שאינן מקודשים ועומדים לקדש, וכלי ריקם הטהור ועומד כדי להניח בו אפר חטאת, בהא פליגי ר״מ וחכמים. והלכה כחכמים:
+
+Mishnah 7
+
+<b>כל אזוב שיש לו שם לווי.</b> שרגילין ללוות עמו שם אחר, כגון הנך דמפרש לקמן:
+<b>אזוב זה.</b> כלומר אזוב סתם שהרואה אותו אומר זה אזוב הוא בסתם:
+<b>ושל תרומה טמאה.</b> שאזוב של גינה חייב בתרומה כשלקטו לאכילה. והא קא משמע לן דאע״ג שהוא פחות מכביצה שאינו מטמא מי חטאת, אפ״ה הזאתו פסולה, כיון שהאזוב עצמו טמא:
+<b>ושל טהורה לא יזה.</b> מפני שמפסיד את התרומה:
+<b>תמרות.</b> כמין גרגרין שיש בראשי האזוב:
+<b>אין חייבין על היונקות.</b> טמא שהזו עליו ביונקות ובא בהזאה זו אל המקדש, אינו חייב:
+<b>רבי אליעזר אומר וכו׳</b> ואין הלכה כר׳ אליעזר:
+<b>גבעולים שלא גמלו.</b> כל זמן שהפרח מונח בתוך כיסו קודם שיפתח:
+
+Mishnah 8
+
+<b>מנגבו.</b> כדי שלא יתערבו מים הכשרים בפסולים:
+<b>אע״פ שנגבו פסול.</b> ואע״פ שלא נטמא, משהוכשר לקבל טומאה פסול:
+<b>לקטו לחטאת.</b> להזות בו מי חטאת:
+<b>כמלקט לעצים.</b> ומנגבו והוא כשר. וכן הלכה:
+
+Mishnah 9
+
+<b>שלשה קלחין ובהן שלשה גבעולין.</b> גבעול אחד בקלח אחד. ושלשה קלחים דבעינן, ילפינן לקיחה לקיחה מאגודת אזוב מפסח מצרים, מה להלן שלשה, דבהכי מקרי אגודה, אף כאן שלשה:
+<b>מפסגו.</b> מפרידו ומחלקו שיהיו השלשה קלחים מפורדים זה מזה:
+<b>ר׳ יוסי אומר מצות אזוב שלשה.</b> רבי יוסי מחמיר טפי מת״ק, דלרבי יוסי תחילתו שנים פסול, ולת״ק תחילתו שנים כשר, ואינו פסול עד שיהא תחילתו כשייריו אחד. ודקאמר ת״ק מצות אזוב שלשה קלחים, למצוה בעלמא ולא לעכב. והלכה כרבי יוסי:
+<b>וגרדומיו כל שהוא.</b> גרדומי הגבעול כל שהוא. ושייריו וגרדומיו תרי מילי נינהו, דשייריו הוו שיירי השלשה קלחין, דהיינו שני קלחין, וגרדומיו הוא הגבעול עצמו דאגרדום ונשבר ונשתייר ממנו כל שהוא:
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>האזוב הקצר מספקו.</b> מאריכו כדי סיפוקו:
+<b>ובכוש.</b> הוא הפלך שהנשים טוות בו:
+<b>וטובל ומעלה.</b> ואע״ג דכתיב ולקח אזוב וטבל במים, והוא לוקח הפלך שהאזוב נתון בראשו, שפיר קרינן ביה ולקח אזוב, דלקיחה ע״י דבר אחר שמה לקיחה:
+<b>ואוחז באזוב ומזה.</b> דבהזאה בעינן שיהא אוחז האזוב בידו:
+<b>ר׳ יהודה ור׳ שמעון אומרים כו׳</b> ואין הלכה כר׳ יהודה וד׳ שמעון:
+
+Mishnah 2
+
+<b>ספק מן הכוש ספק מן החוט כו׳</b> דבעינן הזאה ודאי מן האזוב, משום דאמרינן העמד טמא על חזקתו:
+<b>מחברו מיצה עליו.</b> שמא מתמצית מי חטאת של כלי אחד הלך על האחר:
+<b>הזאתו פסולה.</b> דאי מחבירו מיצה עליו אין זו הזאה מן האזוב:
+<b>טובל ומעלה כדרכו.</b> ולא אמרינן מתוך שנדחק בפיה לצאת שמא יחזרו המים לתוך הכלי ולא ישאר באזוב כשיעור:
+<b>ר׳ יהודה אומר הזייה ראשונה.</b> דהזאה ראשונה לא חיישינן, אבל הזאה שניה מתוך שנדחקו לצאת וגם הזה מהם, נתמעטו ביותר וחיישינן בהזאה שניה שמא לא נשארו באזוב כשיעור. ואין הלכה כר׳ יהודה:
+<b>שלא יספג.</b> שלא יקנח מצדדי הכלי או משוליו. דכתיב וטבל, ולא מספג:
+<b>הזאתו פסולה.</b> דבעינן כוונת הזאה והרי לא נעשית מחשבתו:
+<b>ואפילו הן מאה.</b> ולא בעינן הזאה בפני עצמה לכל איש ואיש או לכל כלי וכלי:
+
+Mishnah 3
+
+<b>על דבר המקבל טומאה.</b> אדם וכלים:
+<b>על דבר שאינו מקבל טומאה.</b> בהמה וכלי אבנים:
+<b>אם יש באזוב לא ישנה.</b> אם נשתייר באזוב כדי הזאה אין צריך לחזור ולטבול פעם שניה, אלא מזה מאותו שנשתייר באזוב על הדבר הטמא ועלתה לו הזאה, דכתיב והזה הטהור על הטמא, עד שיתכוין להזות על הטמא, הלכך כשנתכוין בשעת טבילת האזוב להזות על הטמא לא ישנה, אלא יזה ממה שנשתייר באזוב. אבל אם טבל האזוב כדי להזות על דבר שאינו מקבל טומאה, הואיל ותחילת טבילתו פסולה, כך הזאתו פסולה, ולא יזה במה שנשתייר באזוב עד שישנה:
+<b>המים המנטפין.</b> מן האזוב שהטבילו לשם דבר שאינו מקבל טומאה, אם הטביל באותם טפות אזוב והזה מהן, כשרין:
+<b>לפיכך הן מטמאין.</b> לפי שלא עשו מצותן, שהרי הטבילה הראשונה פסולה היתה, והרי אלו הטפות כשאר מי חטאת הכשרים שהן מטמאין:
+
+Mishnah 4
+
+<b>המזה מחלון של רבים.</b> שעומד בחלון של רבים והזה שם על הטמאים העוברים, והזה על הטמא כסבור שהמים שבידו טהורים להזאה:
+<b>ונמצאו פסולים.</b> אם נכנס בהזאה זו למקדש, פטור הטמא מקרבן, דהוי כספק טומאה ברה״ר דספיקו טהור. ופירש הרמב״ם הטעם, דטמא זה אנוס הוא, דלא הוה ליה לאסוקי אדעתיה ולבדוק אם המים כשרין להזאה אם לאו, כיון שהיה עומד ברה״ר ומזה על הרבים. אבל העומד בחלון של יחיד ומזה, הוה ליה לטמא לבדוק על המים אם כשרים, אם לאו, וכיון דלא בדק, שגגה היא זו ולא אונס, ואם נכנס למקדש בהזאה זו חייב קרבן, דהוי כספק טומאה ברה״י דספיקו טמא:
+<b>שאין כהן גדול חייב על ביאת המקדש.</b> דכתיב (במדבר י״ט) ונכרתה הנפש ההיא מתוך הקהל, מי שחטאו שוה לקהל דהיינו ליחידים, פרט לכהן גדול שאין חטאו שוה ליחידים:
+<b>מחליקין היו.</b> כלומר כל כך מי חטאת היו שם עד שהיו מחליקין בהן בני אדם, ואפ״ה דורסים בהן, משום דלא מטמאין, הואיל ונעשית מצותן:
+
+Mishnah 5
+
+<b>בכנפו בכנף בגדו.</b> לפי שהקרדום הצריך הזאה הוא אב הטומאה, וכשאוחז בכנפו נעשה הכנף ראשון, אין האוחזו טמא, דאין אדם וכלים מקבלים טומאה אלא מאב הטומאה. ואע״פ שיש על הקרדום מים כדי הזיה, אין האוחזו טמא משום נושא מי הנדה, הואיל ונעשית מצותן כבר:
+<b>כדי שיטביל ראשי גבעולין ויזה.</b> חוץ ממה שהאזוב בולע:
+<b>כאילו הן על אזוב של נחושת.</b> שאינו בולע. דרואים המים הבלועים באזוב כאילו הן בעין להשלים שיעור הזאה להיות הנושאן טמא. והא דכתיב (שם) ומזה מי הנדה דדרשינן מיניה לנושא כשיעור הזאה, היינו שאילו היו בעין היה בהן שיעור הזאה. ואין הלכה כר׳ יהודה:
+
+Mishnah 6
+
+<b>המזה באזוב טמא.</b> כגון אזוב של גינה שלקטו לאכילה:
+<b>אם יש בו כביצה.</b> דזהו שיעור אוכל, בין לקבל טומאה בין לטמא אחרים:
+<b>והזאתו פסולה.</b> דכתיב [שם] והזה הטהור, שיהיה המזה טהור והאזוב טהור:
+<b>אפילו הן מאה.</b> כולן טמאין לחטאת, דאין מונין ראשון ושני בחטאת אלא כולן הן תחילה:
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+שנטמאו אחוריו. במשקין טמאין. דלשאר טהרות לא נטמא תוכו, אבל לחטאת אינו כן:
+<b>הזוג והענבל חיבור.</b> שאם הזה על אחד מהן, חבירו טהור. וזוג הוא הפעמון, וענבל הוא הפטיש שבפנים המכה בפעמון שעל ידו מקשקש:
+<b>כוש של רובן.</b> פלך שטווין בו ארבי, הוא הגמי שעושין ממנו מחצלאות:
+<b>לא על הכוש ולא על הפיקה.</b> כלומר לא יזה לא על זה לבדו ולא על זה לבדו, דלא הוו חיבור. אבל צריך להזות על שניהן:
+<b>פיקה.</b> מה שמשימין בסוף הכוש להכבידו קרוי פיקה. בלע״ז פורסל״ו:
+<b>ואם הזה.</b> על אחד מהן בלבד, מוזה. ורמב״ם פירש, לא על הכוש ולא על הפיקה, אלא על קנה הברזל שרגילין לתת בראש הכוש שנקרא צנורא. ועליו מזין מפני שהוא עיקר הכלי, ועולה ההזאה לכוש ולפיקה:
+<b>של פשתן חיבור.</b> שהפלך שטווין בו פשתן דרכו להיות הפיקה מחוברת בכוש:
+<b>עור של עריסה.</b> עור שמשימין בעריסה של קטן ודרכו להיות מחובר בעריסה:
+<b>המלבן.</b> כמין קערות של עץ חקוקות שמכניסין בו כרעי המטה שלא ירקבו מלחלוחית הארץ. ודומה לו בפרק המוכר את הבית בבבא בתרא, מלבנות של כרעי המטה:
+<b>אינו חיבור לא לטומאה.</b> דאם נטמא זה לא נטמא זה:
+<b>ולא לטהרה.</b> דאם הזה על זה לא הזה על זה:
+<b>הקדוחות חיבור.</b> כגון ידות הסכינים שהברזל נכנס לתוך הבית יד של עץ או של עצם ומחובר בו הוי חבור, נטמא אחד מהן נטמא חבירו, וכן אם הזה על אחד מהן הזה על חבירו. קדוחות, לשון מקדח:
+<b>אף החרוקות.</b> לשון ויחרקו שן (איכה ב׳:ט״ז), כלומר אף הידות שהן חדות בראשן ומכניסן חודן בנקב שעושין בראש הכלי, כגון בית יד של רומח, אף אלו הוו חיבור. ואין הלכה כרבי יוחנן בן נורי:
+
+Mishnah 9
+
+<b>הסלים שבקנתל.</b> סלים שדרכן להוליך בהן פירות או זבלים על גבי החמור והן מחוברין זה בזה:
+<b>מטה של טרבל.</b> כמין עז של ברזל שדשין בו את התבואה:
+<b>קרן של כליבה.</b> המטה של מתים עושים לה כמין קרן של ברזל וקושרין בו המת שלא יפול. וקורים למטה של מתים כליבה, שהיא עשויה ככלוב של עופות:
+<b>וקרנים של יוצאי דרכים.</b> קרני בהמה וחיה שמוליכים עמהם עוברי דרכים למלאות בהן מים לשתות:
+<b>ושלשלת המפתחות.</b> שלשלת שתולים בה המפתחות:
+<b>ושלל של כובסים.</b> דרך הכובסים לשלול הבגדים זה עם זה הקטן עם הגדול בשביל שלא יאבד:
+<b>והבגד שהוא תפור בכלאים.</b> שתי חתיכות של בגד צמר שתפרן בחוטי פשתן וסופו להפרד משום איסור כלאים, וכן שלל של כובסים סופו להפרד, ואפילו הכי הוי חיבור לטומאה:
+
+Mishnah 10
+
+<b>מיחם.</b> קומקום של נחושת שמחממים בו המים:
+<b>חוץ מטומטום ואנדרוגינוס.</b> לפי שהן ספק אשה, ואשה אינה כשרה להזות, דכתיב וטבל במים איש טהור, איש ולא אשה, טהור, לרבות את הקטן. והזאה יליף מטבילה דאתקוש להדדי:
+<b>האשה מסעדתו.</b> מסייעתו, כדמפרש בסיפא דאוחזת לו במים:
+<b>אם אחזה בידו אפילו בשעת הזאה פסול.</b> לא מיבעיא בשעת טבילה דכי כתיב איש ולא אשה, בטבילה הוא דכתיב, אלא אפילו בשעת הזאה דלא כתיב קרא בהזאה, אפ״ה אם אחזה בידו, פסול, דגמרינן הזאה מטבילה:  
+
+Mishnah 11
+
+<b>ביום והזה בלילה פסול.</b> דכתיב והזה הטהור על הטמא ביום השלישי וביום השביעי, ביום ולא בלילה. ואתקש טבילה להזאה, דכתיב וטבל במים איש טהור והזה, מה הזאה ביום אף טבילת אזוב ביום:
+<b>טובל בלילה ומזה ביום.</b> היכא דשהה טבילתו ולא הזה ביום השביעי, כשבא להזות בשמיני או בתשיעי ועשירי יכול להקדים טבילה להזאה. אבל הטובל בשביעי כמצותו, מזה תחלה ואח״כ טובל, דכתיב וחטאו ביום השביעי והדר וכבס בגדיו ורחץ במים:
+<b>משעלה עמוד השחר כשר.</b> דמשם ואילך הוא יום, דכתיב (בנחמיה ד׳:ט״ו,) ואנחנו עושים במלאכה וחצים מחזיקים ברמחים מעלות השחר עד צאת הכוכבים, וכתיב (שם) והיה לנו הלילה משמר והיום מלאכה:
\ No newline at end of file
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@@ -0,0 +1,741 @@
+Bartenura on Mishnah Tahorot
+ברטנורא על משנה טהרות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022
+sefaria.org
+
+Bartenura on Mishnah Tahorot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שלשה עשר דבר. צריכה מחשבה – that he would intend upon it for human consumption. For all foods that are permitted do not require intention/thought. But this because it is prohibited for eating requires intention and afterwards it defiles. And especially in villages where there aren’t a multitude of people, but in the markets, it does not require intention/thought, for since there are a multiple of people that come to the market, there are a lot [of people] who eat the carrion of a clean bird. And this is explained sin in the last chapter of [Tractate] Utkzin [Mishnayot 1 and 3].
+ואינה צריכה הכשר (but does not require fitness/preparation) – but defiles the ritual impurity of foods like all other foods that came in contact with/touched a creeping animal which are made first-degree of ritual impurity, but they don’t require that water or other liquids come upon them and that they don’t come in contact with a creeping animal, for their rendering produce susceptible to ritual impurity is with seeds, as it is written (Leviticus 11:38): “But if water is put on the seed, etc. [i.e., and any part of the carcass falls upon it, it shall be impure for you],” and we (i.e., through the Rabbis) expound that just as seeds whose end is not to become defiled with a grave defilement requires preparation/fitness, even all whose end is not to become defiled with a grave defilement, that it defiles humans and garments in the esophagus, that does not require preparation.
+ומטמאה טומאת אוכלין בכביצה (and renders unclean with food uncleanness when it is the size of an egg) – that is like the size of an egg from it that came in contact with ritually pure foods they were defiled.
+וכזית בבית הבליעה – a person who ate from it an olive’s bulk is defiled, and his garments were defiled when it reached the esophagus, as it is written (Leviticus 17:15): Any person, whether citizen or stranger who eats what has died or has been torn, etc. [i.e., shall wash his clothes, bathe in water, and remain impure until evening; then he shall be pure].” And the verse is speaking of someone who consumes that carrion of a clean bird,’ and it is written, "תאכל"/”who eats”. But there is no consumption less that of an olive’s bulk.
+
+וחייבים עליה על ביאת המקדש – like the rest of all of the defilements, as it is written regarding the defilement of the Sanctuary and its Holy Things (Leviticus 5:4): “[Or when he touches human impurity] – any such impurity whereby one becomes impure” and we expound to include swallowing the carrion of a clean bird.
+ושורפין עליה את התרומה (and they burn heave-offering on its account) – if the carrion of a clean bird touched heave -offering, it is burned, that when it is not in the esophagus, it has the law of first degree of ritual impurity and it defiles the heave-offering through its contact to become second-degree of ritual impurity.
+והאוכל אבר מן החי ממנה סופג את הארבעים - and even if the limb was less than an olive’s bulk. But the anonymous Mishnah is not according to Rabbi Meir, for if it were according to Rabbi Meir, we would learn of it from the end of the [chapter] of “The Sciatic Nerve”/גיד הנשה (Chapter 7 of Tractate Hullin, folio 102a and see Mishnah 6) as he said that the [the law of a] limb from a living animal does not apply other than with pure cattle alone.
+שחיטתה ומליקתה מטהרת את טריפתה (slaughtering it and wringing its neck render it no longer unclean even if it is Terefah) – and removes it from [the status] of a carrion that it would not defile. For the wringing/pinching of the neck permits the inside to the Kohanim, as the ritual slaughter permits the outside. And just as its ritual slaughter purifies it, so its pinching/wringing of the neck purifies it. And the ritual slaughter that purifies the torn animal/Terefah from the status of a carrion we derive from Scripture, as it is written (Leviticus 11:39): “If an animal [that you may eat] has died, anyone who touches its carcass shall be impure [until evening],” there is what from the animal that defiles and there is that which does not defile, excluding the torn animal/Terefah that was slaughtered, and the same law applies to the torn bird.
+ר' יהודה אומר אינן מטהרות – that we don’t derive the torn bird from the torn cattle/animal.
+רבי יוסי אומר שחיטתה מטהרת ולא מליקתה – and the Halakha is according to Rabbi Yossi.
+
+Mishnah 2
+
+מיטמאות (become susceptible to uncleanness) – if a creeping animal touched them (i.e., the large feathers and down) they are defiled. And if they are impure, and the large feathers and down touched pure foods, they are defiled. For they are considered a handle to bring in and to remove/take out, and anything which is a handle becomes susceptible to becoming defiled and defiles.
+ולא מצטרפות (but they do not join together) – if the food was less than an egg’s bulk, the large feathers and the down do not combine to complete it to an egg’s bulk to defile through the ritual impurity of foods, as is taught in the beginning of [Tractate] Uktzin (see Chapter 1, Mishnah 1 – as it is not considered a protective part of the plant).
+הנוצה מצטרפת – for it is considered like a protective part of the animal. But the Halakha is not according to Rabbi Yishmael.
+החרטום (nose/beak) – that the bird gnaws/bites it.
+ראשי אגפים הראש הזנב (tips of the wings and the tip of the tail)- that remain attached to the body after it plucks off the down, and it is customary to cut/sever them and cast them away for they are not appropriate for eating. But on the fattened birds, we leave them and eat them with the bird, and that is what it states [by Rabbi Yossi at the conclusion of the Mishnah]: "שכן מניחים בפטומות"/”for so they are allowed to remain on fattened birds.” But the Halakha is not according to Rabbi Yossi. And these thirteen matters that are considered in our Mishnah, in the first section, there are night, for its ritual slaughter and its pinching/wringing of the neck are considered one, and both of them are pure for its torn animal, and the large feathers and the down and the nose/beak and the nails a, these [make up] the thirteen matters.
+
+Mishnah 3
+
+נבלת עוף טמא – that its end is not to defile a stringent defilement/uncleanness which does not defile humans and garments.
+צריכה מחשבה – that he will intend to eat/consume it.
+והכשר (and preparation)– of water or the rest of the liquids [for susceptibility to defilement], and afterwards it will come in contact with a creeping animal.
+לפסול את הגויה (to render the body unfit) – if it had been defiled, and he ate from half a loaf’s bulk, which is an egg and a half [of an egg], his (i.e., that of a Kohen) body is made unfit to eat heave-offering until he immerses [in a Mikveh].
+ואין בה כזית בבית הבליעה – as it is written (Leviticus 22:8): “He shall not eat anything that died or was torn by beasts.” He whose prohibition is because of the food of a carrion defiles through eating in the esophagus, excluding this whose prohibition is not because of eating carrion but rather because of eating anything that is impure/
+והאוכלה אין טעון הערב שמש – the person who consumes half of a loaf of it after it was defiled, for he invalidates the body to eat heave-offering, if he immersed [in a Mikveh] after he consumed it, he is permitted [to consume] heave-offering immediately, and does not require [the arrival of] a sunset.
+ואין חייבין עליה על ביאת מקדש – if he ate one-half a loaf of carrion of an impure bird and entered into the Sanctuary, it is defilement of the Rabbis, and even though that burn heave-offering upon it.
+והאוכל אבר מן החי ממנה סופג את הארבעים – and even though that eat an olive’s bulk whether it is flesh or sinews and bones, for now even according to the one who holds that [eating] the limb of a living animal requires an olive’s bulk for eating is written regarding it, here there is an olive’s bulk, nevertheless, he does not receive forty (really, thirty-nine) lashes. But because of something impure, he is not obligated, for there isn’t an olive’s bulk of flesh.
+ואין שחיטתה מטהרתה (for slaughtering it does not render it clean) – for eating. For a son of Noah who is permitted [to consume] an impure bird but is prohibited from [consuming] the limb of a living animal, but if he slaughtered it and it is moves convulsively/kicks, his slaughtering of it does not purify it for eating until it dies. Even though that with a clean [animal] even it is convulses, the slaughter is permitted for a son of Noah, in consequence of that it would be fit for an Israelite (i.e., the legal status required for its legitimacy might have easily been obtained). And this is how our Mishnah is explained at the end of the chapter, “The Sciatic Nerve”/גיד הנשה (see Talmud Tractate Hullin 102a).
+
+Mishnah 4
+
+ובבהמה העור והרוטב – all of this Mishnah is explained in Tractate Hullin, in the Chapter "העור והרוטב"/The Hide and the Fat/Juice (Chapter 9 of Tractate Hullin, Mishnah 1).
+
+Mishnah 5
+
+מצטרפין זה עם זה לטמא – if there isn’t in one of them the equivalent of an egg’s bulk, they combine to the measurement to defile according to the lighter/lenient of the two of them, for if it came in contact with/touched heave-offering, it invalidated it, according to the law of food that was defiled by the offspring of uncleanness that invalidates the heave-offering but does not defile it.
+כחצי ביצה וכו' – that they mixed this one with that one.
+שני – this mixture/combination has the law of second degree [of ritual impurity] upon it and it invalidates the heave-offering.
+שלישי – and invalidates the Holy Things.
+ראשון – and makes [through] its contact, second-degree [of ritual impurity]. For there is a measurement that first-degree [of ritual impurity] on the body to grant defilement.
+חלקן זה שני וזה שני – for in each of them is half of the measurement of the first, and half the measurement of the second. And it is taught in the Mishnah above (see this Mishnah, Tractate Taharot, Chapter 1, Mishnah 5) that first-degree [of ritual impurity] and second-degree [of ritual impurity] combine to the lighter of the two of them.
+
+Mishnah 6
+
+(all of these sections/segments are simple.) And every place where I am able to suspend that there is the bulk of an egg, it is the more severe of this one and that one, we follow after the more severe/stringent. But if not, we follow after the lenient/lighter.
+
+Mishnah 7
+
+מקרצות (pieces of dough – separated from the main dough in the trough) – pieces of dough. It is language of (Jeremiah 46:20): “[Egypt is a handsome heifer] A gadfly from the north is coming, coming!.”
+נושכות זו את זו (stick to one another) – that they are attached to each other and it is impossible to separate them unless they are stuck together.
+כולן תחילה – for they are considered as one and is if they touched all of them
+פירשו (if they were separated) – the pieces, this one from that one.
+במשקין כלן שניות – for as liquids they were first-degree [of ritual impurity] and they make [other things] second-degree [of ritual impurity].
+בידים כלן שלשיות – for hands are second degree [of ritual impurity] and make heave-offering third-degree [of ritual impurity].
+
+Mishnah 8
+
+מקרצת – a piece of dough that was first degree [of ritual defilement] and he attached to it other pieces.
+כולן תחילה – and one who has contact with the others is like one who touches the first degree [of ritual defilement], and it is considered connection/junction. And similarly, also, if it was second degree [of ritual defilement], they are considered connection/junction, for after if they separated, the defilement remains in them. But if it was third degree [of ritual defilement], if they separated, they don’t have defilement, for [something] third degree [of ritual defilement] does not make heave-offering fourth degree [of ritual defilement], even if they didn’t separate, they are not considered a connection/junction, and they are ritually pure.
+
+Mishnah 9
+
+ככרות הקודש – as, for example the two loaves (brought as a communal offering on Shavuot – see Leviticus 23:27 – which were leavened, resembling that of the shewbread which, however was unleavened, together with two lambs, ceremonially waved, and afterwards, divided among the priests and eaten in the Temple courtyard) and the shewbread (see Leviticus 24:5-9 – describing the twelve shewbread loaves that were placed on the sacred table in the Sanctuary each Shabbat; the bread of the previous week was divided among the priests and eaten; it was placed on the table in two arrangements of six loaves with frankincense placed between them or atop them) and similar kinds of things.
+שבתוך גומותיהן מים המקודשים (that within their indentations is preserved water in cleanness fitting for Holy Things)- that there were within the indentations that are on top of the loaf water that was made on the purity of Holy Things, and one loaf was defiled by a moving creature/unclean reptile, and the loaf that was defiled touched something that was second degree [of ritual impurity] , and the second [touched] that which was third degree [of ritual impurity] and even if they are one-hundred, all of them are ritually impure, and even though they didn’t touch the water that was in the loaf but rather all of the loaf touched/came in contact with its neighbor/fellow [loaf], all of them were defiled, for the honor in which sacred objects are held makes them [fit for Levitical uncleanness (even without contact with liquids)], as if the liquid that is within each loaf that is made first degree [of ritual impurity]that which touched the loaf and defiled it. But heave-offering is not such, but rather, the first loaf [of heave-offering] that is defiled by a moving creature/unclean reptile alone defiles its neighbor/fellow loaf to become second degree [of ritual impurity], and the second-degree invalidates the third-degree, but not further, and we don’t worry about the liquid that is within the hole/indentation.
+אם יש בין הככרות משקה טופח אף תרומה כולן טמאות (if there is between the loaves dripping liquid, even in the case of heave offering, the whole is ritually unclean) – that the liquid dripping that is between each and every loaf returns to become first degree [of ritual impurity], and defiles the loaf that it touches to make it second degree [of ritual impurity], and similarly, forever. Another interpretation: Holy loaves that are placed on a plank/board that are made with indentations/holes, and each loaf is placed within its hole/indentation. But the מים המקודשים/preserved water in cleanness fitting for Holy Things, we have the reading, meaning, and similarly, the preserved water in cleanness fitting for Holy Things that are placed in a vessel that is made with indentations/holes, if one of them is defiled by a moving insect/unclean reptile, all of them are defiled, for the vessel combines/joins what is within it to the Holy Things. But not for heave-offering, for heave offering does not defile other than first degree [of ritual impurity] and second degree [of ritual impurity] and invalidates third-degree [of ritual impurity] where they touched one another, but the vessel does not combine/join. But if there is dripping liquid between the holes/indentations, everything is ritually impure, for the loaf which is second degree [of ritual impurity] makes the liquid first-degree [of ritual impurity] and returns and defiles another loaf, and similarly all of it.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+האשה – we are speaking of a ritually pure woman.
+שהיתה כובשת ירק (that was pickling/pressing vegetables) – of heave offering in a pot and that vegetable was not susceptible to receive ritual defilement, but rather in the manner of those who pickle that they cut/sever the vegetable without liquid and salt it and place them in a pot or in a jar and afterwards place upon them wine or vinegar or oil (and that leaf is made susceptible to receive ritual defilement).
+ונגעה – with unwashed hands which make the heave-offering/priest’s due unit/invalid.
+בעלה – [on the leaf] of a vegetable that is half in the pot with the liquids and half outside of the pot dry, and she touched it in the dry place.
+אע"פ שיש בו כביצה – which is the measurement to defile foods.
+הוא טמא – that leaf [is impure].
+והכל טהור – the rest of the vegetable and the liquids that are in the pot, for this leaf part of which is in the pot does not come defile it, for the hands are second degree [of ritual impurity] and the leaf is third degree [of ritual impurity], but something that is third-degree does not make something fourth-degree in regard to heave-offering.
+נגעה – for mere hands are second degree [of ritual uncleanness].
+במקום משקה – that is to say, in a place where the leaf is not dried, the liquid that is upon it (i.e., the leaf) becomes first degree [of ritual defilement], for everything that invalidates the heave-offering defiles liquids to become first degree [of ritual defilement], and the liquid makes the leaf second-degree [of ritual defilement. Therefore, when there is on a leaf an egg’s bulk, that is the the measure to defile other things.
+הכל טמא – even the pot itself [is ritually impure], for part of the leaf that is in the pot makes the liquid that is in the pot first degree [of ritual defilement] and it (i.e., the leaf) returns and defiles the pot, as is brought in the first chapter of [Tractate] Shabbat [see the Bartenura commentary to Mishnah 4] concerning food and vessels that were defiled by liquids.
+אין בו כביצה הוא טמא – that leaf that she touched [is ritually impure].
+והכל טהור – for less than an egg’s bulk it does not defile other [things].
+חזר לקדירה – that place that liquid touched it (i.e., the leaf).
+הכל טמא -even though there isn’t on the leaf an egg’s bulk [of liquid], for the liquid that touched it returned and defiled all that was in the pot, and even the pot itself.
+היתה מגע טמא מת – this woman who is pickling the vegetables, for the woman is first-degree [of ritual impurity] and the leaf that she touched is second degree [of ritual impurity], therefore, if there is an egg’s bulk on it, everything is ritually impure.
+היתה טבולת יום מנערת את הקדירה (if one who had immersed herself on that same day was emptying (or stirring) the pot) – for now the woman has two defilements: one – that she is someone who had immersed herself that day, and the other – that hands are second-degree of ritual impurity, as it is taught regarding unwashed hands, and both of them are necessary [to teach in the Mishnah] because of the concluding clause. [The word} מנערת – that she empties out what is within the pot (another version), מנערת – she stirs with a spoon that is in her hand that which is in the pot.
+ספק מן הקדירה נתזו (doubt whether it – the liquid had splashed from the pot) – and what is within the pot is not defiled.
+ספק שהקלח (a doubt whether the jet/the stalk) – which is completely filled with liquid and it is within the pot touched her hand.
+הירק פסול – because of doubt of being someone who immersed that day, but not because of doubtfulness of [the status] of her hands, as is taught in the Mishnah in Chapter 2 [Mishnah 2] (regarding the stringency of whether her hands were unclean or not), there is a greater stringency regarding someone who immersed that day for the doubtfulness concerning [whether] a person who immersed that day invalidates the heave offering/priest’s due, but the hands are doubtfully pure.
+והקדירה טהורה – because a person who immersed that day did not defile it (i.e., the pot) even it is she certainly touched the liquids, for a person who immersed that day does not make liquids first degree [of ritual impurity], as is taught in the Mishnah [Tractate Parah, Chapter 8, Mishnah 7]: “All who renders the priest’s due/heave offering unit defiles the liquids to be first-degree [of ritual impurity] except for a person who had immersed that day.” But if it is because of [her] hands, she does not defile it, for since there is a doubt lest it (i.e., the liquid from the pot) splashed upon her hands, from doubt the pot is ritually pure, for hands that are doubtfully impure are pure.
+
+Mishnah 2
+
+האוכל אוכל ראשון – his body is made first degree [of ritual impurity] so that his contact is second-degree [of ritual impurity]. And the person who eats food that is second-degree [of ritual impurity], his body is made second-degree [of ritual impurity], but if he came in contact with heave-offering/priest-due, he invalidated it, these are from the eighteen matters that were decreed on that self-same day (i.e., when Rabban Gamaliel was deposed as President of the Sanhedrin described in Talmud Berakhot 28a – see the Bartenura commentary to Tractate Shabbat, Chapter 1, Mishnah 4 for the full list of the eighteen decrees). And specifically, that he consumed half of a loaf, which is an egg and a half worth according to Maimonides and two eggs’ worth according to Rashi. And this is the measurement of food to make the body unfit.
+רבי יהושע אומר האוכל אוכל ראשון ואוכל שני נעשה גופו שני – for he holds that we don’t compare for him the one who eats to be like the food itself. For that which compares the person who consumes second-degree [of ritual impurity] food to be second degree [of ritual impurity] and not third-degree [of ritual impurity, because since we found that second degree [of ritual impurity] makes someone second-degree [of ritual impurity] through liquids, for the liquids which were defiled by someone with second-degree [of ritual impurity] are made first degree [of ritual impurity] and a person who comes in contact with them is second-degree [of ritual impurity], but if we would compare to him who consumes food that is second-degree [of ritual impurity] becomes third-degree [of ritual impurity], it would not invalidate the heave-offering/priest’s due, for something that is third-degree [of ritual impurity] does not make something fourth-degree [of ritual impurity] regarding heave-offering/priest’s due, but the Sages decreed on someone who consumes food that is second degree [of ritual impurity] that he would invalidate the priest’s due/heave offering, because sometimes he consumes ritually impure foods and casts liquids of heave-offering into his mouth while the ritually impure foods are in his mouth and invalidates them, therefore, even though that when eating foods that are first-degree [of ritual impurity], we don’t compare him to one who eats like the food itself, that by consuming food that is second-degree [of ritual impurity] we compare him to be second-degree [of ritual impurity] like the food, in order to invalidate the heave-offering/priest’s due.
+שלישי שני לקודש – a person who eats food hat is third-degree [of ritual impurity], his body becomes second-degree [of ritual impurity] for Holy Things, and he makes third-degree [of ritual impurity] and fourth degree [of ritual impurity] with Holy Things.
+ולא שני לתרומה – for if he came in contact with heave-offering, he did not invalidate it, but however, he is prohibited to consume heave-offering, and this is proven in the Gemara in Chapter Two of [Tractate] Hullin [folio 37a].
+בחולין שנעשו על הרת תרומה – meaning to say this food is food of first-degree [of ritual impurity] and one who consumes food of second-degree [of ritual impurity] and third-degree [of ritual impurity] that we taught in our Mishnah, we are speaking about unconsecrated produce that was made on the purity of priest-due/heave offering, for mere unconsecrated produce does not have a third-degree [of ritual impurity].
+
+Mishnah 3
+
+הראשון שבחולין טמא ומטמא – [defiles] heave-offering/priest’s due, that a loaf of heave-offering that came in contact with first-degree [of ritual impurity] of unconsecrated foods, becomes second-degree [of ritual impurity] and makes third-degree [of ritual impurity] unfit/invalid.
+והשני שבחולין – makes heave-offering unfit/invalid but does not defile, for third-degree [of ritual defilement] of heave-offering does not make something fourth-degree [of ritual defilement], therefore third-degree [of ritual defilement] of heave-offering is not considered defiled, but rather unfit/invalid.
+והשלישי של חולין – this is what he said and if there is in those unconsecrated foods third-degree [of ritual impurity] as, for example, that they became through the purification of heave-offering/priest’s due.
+נאכל בנזיד הדמע (is consumed in a pottage of Holy Things)- in a cooked dish [that heave-offering] is mixed in, for the heave-offering/Terumah is called דמע/Holy Things (i.e., another name for Terumah) , as it is stated (Exodus 22:28): "מלאתך ודמעך לא תאחר [בכור בניך תתן-לי]"/You shall not put off the skimming of the first yield of your vats. [You shall give to Me the first-born among your sons],” and in the second chapter of [Tractate] Hullin (folio 34b), it proves that specifically, when there isn’t in the pottage of Holy Things an olive’s bulk of heave offering incidentally for consuming a certain quantity of bread (i.e., a piece, which is defined by the Tosefta Negaim, Chapter 7, Halakha 10 as half a loaf of which three make a Kab) that permits him to eat food which is third-degree [of ritual impurity], but if there is an olive’s bulk of heave-offering incidentally for consuming a certain quantity of bread (i.e., half a loaf), it is prohibited, for we hold that a person who consumes that which is third-degree [of ritual impurity] from unconsecrated food, that was made through the purification of Terumah/heave-offering, his body is made unfit from consuming heave-offering.
+
+Mishnah 4
+
+הרביעי נאכל בנזיד הקודש (And [heave offering] in the fourth degree of ritual impurity is eaten in a pottage of Holy Things) – that is to say, that if there is in that heave offering fourth degree [of ritual impurity], as, for example, that was prepared in conditions of cleanness pertaining to Holy Things, and similarly the fifth degree [of ritual impurity] that is eaten in a pottage of Holy things, as is taught further on (in Mishnah 5 of this chapter) , this is how what he said: and if there is that Holy Thing fifth-degree [of ritual impurity] as, for example, that it was prepared in conditions of cleanness of a sin-offering of the ashes of the Red Heifer, as we stated, the clothing of those who consume Holy Things are [ritual impurity imparted] through treading (usually by someone with gonorrhea, a woman with an issue, a woman after childbirth and/or a menstruating woman) for a sin-offering is eaten in a pottage of Holy Things, it is permissible to combine in it a cooked dish of pure Holy Things.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+השני שבחולין מטמא משקה חולין – for all that invalidates/renders unfit the heave-offering/priest’s due defiles liquids to become first-degree [of ritual impurity] (see Tractate Parah, Chapter 8, Mishnah 7).
+מטמא משקה קודש – that all which invalidates/renders unfit Holy Things defiles (holy) liquids to be first degree [of ritual impurity] for Holy Things.
+שנעשו על טהרת הקודש (that was prepared in conditions of cleanness pertaining to Holy Things) – meaning to say, that which we said, that heave offering of third-degree [of ritual purity] makes unfit/invalidates but does not defile foods of Holy Things, these words apply when they were prepared in conditions of cleanness pertaining to Holy Things. But if it they were prepared in conditions of cleanness pertaining to heave offering/priest’s due, that it was not protected/guarded in conditions of cleanness pertaining to Holy Thins, the third-degree [of ritual impurity] defiles the second degree and makes unfit/invalidates first-degree [of ritual impurity] of Holy Things. For the ritual purity of heave-offering is impure next to Holy Things, for it is considered third-degree [of ritual impurity] of heave offering next to the Holy Things as if it was defiled by a moving creature/unclean reptile itself.
+
+Mishnah 7
+
+ר' אליעזר אומר שלשתן שוין – as he explains further on, for Rabbi Eliezer does not hold the purity of heave-offering which is Levitical uncleanness next to Holy Things.
+השלישי שבכולן – third-degree of [ritual defilement] is not found with unconsecrated foods unless they were made through the purity of heave-offering. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 8
+
+האוכל אוכל שני לא יעשה בבית הבד – he should not engage in the making of [olive] oil in the olive press, for Rabbi Yehoshua above (in Mishnah 2 of our chapter) agrees with Rabbi Eliezer that a person who consumes food that is second degree [of ritual impurity] he himself becomes second degree [of ritual impurity and invalidates the heave offering and defiles liquids to be first degree [of ritual impurity] (that is the oil).
+על גב הקודש – on the purification of Holy Things.
+הרי אלו כחולין – and they don’t come into the category of third-degree [of ritual impurity].
+הרי אלו כתרומה – and they do have a third degree [of ritual impurity]. And these Tannaim/Mishnaic teachers both of them (see the previous Mishnah) hold that unconsecrated foods that were made through the purification of Holy Things are not similar to Holy Things, for there isn’t anything that makes fourth degree [of ritual impurity] other than Holy Things from Holy Things alone. And they dispute with the Mishnah above (i.e., the previous Mishnah) that teaches that “third degree [of ritual impurity] spoils foods of Holy Things”/"השלישי שבכולן ...פוסל לאוכלי קודש".
+
+Chapter 3
+
+
+
+Mishnah 1
+
+הרוטב והגריסין שהן משקה טופח (the broth/juice/jelly of meats, and the pounded beans which moisture dripping on them/running liquid) – they are so moist when they have on them enough to moisten other objects.
+הרי הן תחילה -that they are considered as a liquid.
+קרשו הרי אלו שניים (if they became congealed, they are second-degree [of ritual impurity]) – for since they congealed they are considered like edibles that came in contact with liquids.
+חזרו ונמוחו כביצה מכוון טהור (if they once again dissolved – if they are the volume of an egg exactly, it is pure) – that the status of food left from them and the status of liquid descended upon them, and their defilement blossomed when they were changed, but there isn’t to this liquid anything that will defile it, for when the first drop departed, the food was reduced from that of the size of an egg’s bulk, and less than an egg’s bulk it doesn’t defile others, but more than an egg’s bulk it is impure, as the reason is explained [in the Mishnah] , for when the first drop departed , that drop was defiled with an egg’s bulk of impure food, and when all of it dissolved afterwards, the drop returned and defiled everything.
+
+Mishnah 2
+
+השמן תחילה לעולם – and even though it congealed it doesn’t depart from the status of liquid.
+ר' שמעון שזורי אומר אף היין – [wine] that congealed does not depart from the status of liquid. But the Halakha is not according to Rabbi Shimon Shezuri.
+וגוש של זיתים (lump/clod of olives) – many olives that are attached together. And we are speaking about an impure lump/clod.
+בביצה מכוון טהור – the oven [is pure], for food does not defile a vessel. But liquid that comes out from the clod/lump on account of heating, it has nothing for what that it defiles, for since the first drop [of liquid] departed [upon heating], it is missing from an egg’s bulk, but when there is in the clod/lump more than an egg’s bulk, when the first drop exudes there still remained in the clod/lump the equivalent of an egg’s bulk, and when the drop in the clod/lump is defiled, and it returned to being first-degree [of ritual impurity], the drop defiled the oven, for liquids defile a vessel.
+אם היו פירודים – if the olives were separate that they are not a lump/clod.
+אפילו הן מאה – meaning to say even if they are the measurement of one-hundred eggs, they do not combine to be an egg’s bulk to defile the oil that exudes to become first-degree [of ritual defilement].
+
+Mishnah 3
+
+ובלבד שלא יגע במשקין – as for example, that he pressed them with flat wooden implements that do not become defiled , for now there is nothing here that would defile the liquids other than the husk/pomace of grapes that someone defiled by a corpse had touched , for he was not careful regarding their contact other than when liquid exudes, and when the liquids come in contact with the husks/pomace of grapes there is already missing the measurement of an egg’s bulk. But food does not defile with less than an egg’s bulk.
+יותר מכביצה טמא - that since the first drop had exuded, it became defiled with the equivalent of an egg’s bulk, for even though the liquid that is absorbed in the food is not susceptible to receive ritual defilement with it, it completes its measurement. For like it, we find adjacent (in the next Mishnah) regarding an olive’s bulk from a corpse or from a carrion that had been reduced/shrank in the sun and he placed them in the rain and they swelled up, for the rains that are absorbed/swallowed up complete to make up the measurement.
+
+Mishnah 4
+
+הרי אלו טהורים – an egg’s bulk they consume and it is referring to an olives’ bulk from a corpse and an olive’s bulk from a carrion and a lentil’s bulk from the a creeping insect/reptile.
+הניחן בגשמים ונתפחו טמאין – for all of the measurement that we follow are after their size/greatness. And from here, we hold that there is no suspension/removal of an object from its purpose regarding prohibitions.
+
+Mishnah 5
+
+אם טמאות טמאות – like that which is taught further on in the Mishnah in the Chapter "השרץ והצרפדע" [Tractate Taharot, Chapter 5, Mishnah 7]: “If one touched someone at night, and it is not known if he is alive or dead, and in the morning he arose and found him dead,… the Sages declare unclean….for all unclean things [are adjudged] as they are at the time that they are found.” And specifically, in the place where they are found, to exclude if he touched someone at night in this corner and on the morrow found him dead in another corner and other things similar to it.
+אם מכוסות מכוסות – as, for example, an earthenware vessel that is surrounded by an airtight lid , we don’t say that perhaps at the time that the corpse was in the tent, it was uncovered and now it is covered, or if they found it uncovered, we don’t say that perhaps at the time that the corpse (was in the tent) it was covered and surrounded by an airtight lid.
+מחט שנמצאת מלאה חלודה (a needle that was found filled with mold/rust) – that prevents the sewing, for mold/rust like this purifies it from its defilement.
+או שבורה טהורה - and we don’t say that perhaps that it when it was whole it was defiled, and when he would repair it and it would return whole, it would return to its earlier/older defilement, and this is the explanation – that if they are pure, they are pure, as is taught above.
+
+Mishnah 6
+
+בחזקת טהרה – for even though that regarding doubtful ritual impurity in the private domain is considered as doubtfully impure and this alleyway is the private domain, nevertheless since the doubt is in a matter where it the temperament/disposition [of the participants] is lacking to be able to be asked, as for example, a deaf-mute, imbecile and/or a minor child, he is considered pure in his status of doubt, for this we derive from Scriptural verses, as it is written (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten.” This implies that something that is definitely impure shall not be eaten; if it is doubtfully impure it may be eaten, as it is written (Leviticus 7:19): “Only he who is pure may eat such flesh.” Someone who is definitely pure may eat it, but if he is doubtfully impure/doubtfully pure, he shall not eat it. But is it not that we learn from it here that when he has awareness/understanding to be interrogated, [as opposed to] when he doesn’t have awareness/understanding to be interrogated.
+וכל הפקח – that he has awareness/understanding to be interrogated. If he does not know if he walked in a place of defilement or not, he is under the presumption of defilement. For someone of doubtful defilement in the private domain, his [presumption of] doubt is impure which we derive from [the case of] the Sotah/woman suspected by her husband of being unfaithful, and there is a doubt if she is defiled or not and this doubt is in a place of a married woman’s hiding with a man under suspicious circumstances, that is, in the private domain, and the All-Merciful stated (Numbers 5:13): “and she keeps secret the fat that she has defiled herself without being forced,” but a woman suspected by her husband of being unfaithful has awareness/understanding to be interrogated if she has been defiled or not.
+
+Mishnah 7
+
+ואין השושנים אלא במקום טומאה – for it is impossible that he (i.e., the young child) would take the lilies unless he entered into the cemetery.
+טהור – since it is possible to be placed beside him by another [person], perhaps another child picked/gathered them and gave them to him, for a child lacks awareness/understanding to be interrogated and anything where there is suspicion] of doubt [concerning him] is ritually pure.
+וכן חמור – that was standing in a place of ritual purity and we do no know if it entered into the place of defilement.
+כליו טהורים – because it lacks awareness/knowledge to be interrogated.
+
+Mishnah 8
+
+תינוק שנמצא בצד עיסה – a ritually impure child that is found at the side of started dough and a piece of this started dough was in his hand.
+ר' מאיר מטהר – Rabbi Meir according to his reasoning who took into consideration the minority (i.e., the possibility of the rarer cases) and held that the majority of small children slap the started dough, and perhaps he himself took the risen dough and defiled the started dough, but the minority [of young children] do not slap but perhaps a ritually pure person took it and gave it to him, this started dough remains in the presumption of ritual purity, for this minority is near to a presumption and the majority was impaired/weakened, and it was half-and-half and that is ritually pure regarding a young child who lacks the awareness/knowledge to be interrogated.
+וחכמים מטמאים – according to their rationale that they are not concerned about a minority, for most young children slap [the dough]. And the Halakha is according to the Sages.
+נקירת – there are small incisions/pickings in the started dough on account of the hens that pecked in it.
+שינגבו את פיהן בארץ – it is the manner of hens after they drank [water], they dry their mouths on the ground. Therefore, if there is land that forms a partition between the liquids to the loaves [of dough] in order that they can dry their mouths on it after they drank, the loaves [of dough] are ritually pure. But if not, they are impure, for they were defiled with impure liquids that were in the mouths of the hens. But even though that when the land forms a partition, we are doubtful if their mouths were dried or not, this is a doubtful defilement in a matter that there isn’t awareness/knowledge to be interrogated, and its doubt is [nevertheless deemed] ritually pure.
+שהוא פיקח – for it is not his manner to drink all the time that he finds food [to consume]. For he (i.e., Rabbi Eliezer ben Yaakov) says that whenever liquids are found but food is not always found. And the Halakha is according to Rabbi Eliezer ben Yaakov.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+הזורק. ככר לבין המטפחות – there is no difference whether he threw a ritually pure loaf among ritually impure keys, or whether he threw impure keys among the [ritually pure] loaves, and it is not known if the loaf came in contact with/touched the ritually impure keys, the loaf is ritually pure, for the [anonymous] Tanna/teacher of this Mishnah holds that someone who throws is like one who lacks the awareness/knowledge to be interrogated.
+ר' יהודה אומר ככשר לבין המפתחות טמא – for Rabbi Yehuda holds that a person who throws (whether impure keys or loaves) has awareness/knowledge to be interrogated, and his [status of] doubt makes him ritually impure. However, when he threw [a ritually impure key among the loaves], it (i.e., the loaf) is ritually pure, since the defilement does not come to rest in a place but rather passes over the ritually pure [loaf], its doubt is [presumed to be] ritually pure. But the Halakha is not according to Rabbi Yehuda. And the [ritually pure] loaf and the [ritually impure] keys that our Mishnah uses, the same law applies for all the rest of the things that are thrown, but because it is the practice of people to throw a loaf and keys one to the other, because of that, [the Mishnah] took this [example].
+
+Mishnah 2
+
+ספק נגע ספק לא נגע ספיקו טהור – and even in the private domain, and even regarding an individual who has awareness/knowledge to be interrogated who is holding the defilement/defiling object, because the defilement has no place that it rests upon, for all the while that it is in the mouth of the weasel or in the mouth of the dog it is not considered to be resting in any place, but rather it is passing defilement, therefore, its matter of doubt is deemed to be ritually pure, and even if the one who is holding the defilement/defiling object has awareness/knowledge to be interrogated.
+
+Mishnah 3
+
+היו מנקרין בהן – if the weasel cast off the creeping animal or the dog [cast off] the carrion that is in their mouths onto the ground and they would peck at it, there is a place for the defilement and its manner of doubt is ritually impure.
+
+Mishnah 4
+
+ספק אדם – there is doubt if it (i.e., the raven with an olive’s bulk of a corpse in its mouth) overshadowed over a person.
+טמא – for he has awareness/knowledge to be interrogated, and he is not ritually pure for the reason that the defilement [of the olive’s bulk of a corpse] is in the mouth of the raven and it is passing defilement , and everything that overshadows is considered that there is defilement in the palce, and even that which is thrown.
+ספק כלים – there is doubt whether it (i.e., the raven) overshadowed [with the olive’s bulk of a corpse in its mouth] over the vessels.
+טהור – for they lack awareness/knowledge to be interrogated.
+הממלא בעשה דליים – one after another.
+ונמצא שרץ באחד מהן הוא טמא וכלן טהורים – and these words [refer to the situation] where [the bucket] lacks basins, all of them are ritually impure, for perhaps the creeping animal was the first [inside], and that which didn’t fall in with the water, we state that the basins prevented it.
+העליון טהור – [but we are not concerned that perhaps it was from the upper one] it (i.e., the creeping animal) fell to the lower one (i.e., vessel).
+
+Mishnah 5
+
+על ספק בית הפרס - heave offering/priest’s due that entered into an area in which uncertainty exists concerning the location of a grave or a corpse, that this is a field in which a grave was plowed up and it is doubtful if there within a bone a barley-corn’s bulk from the corpse.
+ועל ספק עפר הבא מארץ העמים – that dust that comes from the lands of the nations, we have doubts regarding the mass of earth from a grave containing parts of a decayed human body. And it is taught concerning the land of the nations/ארץ העמים and the area in which uncertainty exists concerning the location of a grave or a corpse/בית הפרס, they (i.e., the Rabbis) decreed that they would defile through contact and through lifting.
+ועל ספיקן של בגדי עם הארץ – for regarding all of them we are in doubt if his menstruating wife sat upon them.
+ועל ספק כלים הנמצאים – for we don’t know if they are ritually impure.
+ועל ספק רוקין – for perhaps they are of a person with gonorrhea or a woman with flux, or that of a menstruating woman or someone who just gave birth.
+מי רגלי אדם שהן כנגד מי רגלי בהמה – it teaches us a noteworthy point, and we don’t say that since these (i.e. urine) are from beasts, those also are from beasts, and even though there are two doubts (i.e., a compound uncertainty) for a leniency, the doubt regarding beasts [and] the doubt regarding a human being, and even if you can assume that [both] are from a human being, perhaps, the person is pure. And Maimonides explains through reference to the Tosefta (see Tractate Makhshirin, Chapter 3, Halakha 13 and Tractate Taharot, Chapter 5, Halakha 2), as for example, that the urine of a ritually impure man was mixed with the urine of a beast in equal measure, and this is nearby the urine of cattle, and we have a doubt if the appearance of the human urine was nullified and that all of them are ritually pure, or that they weren’t nullified and all of them are ritually impure.
+על ודאי מגען שהוא ספק טומאתן (because of certainly touching them which is a manner of doubt in respect to their [imparting] uncleanness)- he knows with certainty that priest’s due/heave offering came in contact with them, but he doesn’t know if they are ritually impure or not, as we have explained the doubt in all of them.
+וחכמים אומרים ברשות היחיד תולין – on the doubt of their contact, and we don’t burn them because it is a compound uncertainty which is ruled as a leniency, there is a doubt whether it touched and there is a doubt whether it did not touch, and even if you can assume that it came in contact, there is doubt of whether they are ritually impure or ritually pure. But the Halakha is not according to Rabbi Yossi who stated that on doubt of their contact we burn them [in the private domain].
+
+Mishnah 6
+
+אחד טמא – it is not definitively impure that it is known that it (i.e., the two drops of spittle) are from a person with gonorrhea or of a woman with a flux, for if so (i.e., that it is definitely known that it is impure), in the private domain, it is burnt like the other things that are doubtfully impure, but rather, one is ritually impure from mere spittle and one is pure for it is known that it is from a ritually pure person, and since that even if definitely touched the impure [spittle],that which is mere spittle is not [impure] other than according to the Rabbis, here where there is doubt of whether it touched the pure [spittle], we suspend it in the private domain, whether through contact or whether through carrying or whether through movement , whether it is moist or dry. But not so dry that one is not able to return and to permit it as it was, for this is completely pure even if it (i.e., the spittle) is definitely from someone with gonorrhea, but that it is able to be return and to be permitted in the form that it was.
+ועל מגען ברה"ר בזמן שהן לחים – it is impossible that something from them would not cleave/attach a little bit on the body of the one who touches them, and it leaves from the status of doubtfully impure in the public domain, and it has the law of the private domain when it is attached a little bit on the body of a person. But dry spittle which is not attached, if he touched it, it is doubtful impurity in the public domain, where his manner of doubt is considered ritually pure.
+ועל משאן בין לחין בין יבשין - when the defilement becomes detached in the public domain and is carried by a person, it is not considered any longer as defilement in the public domain, but it is defilement in the private domain as we have stated.
+היה רוק יחידי- from the spittle that is found, it is doubtful whether it is of a ritually impure person or of a ritually pure person.
+ונגע בו ונשאו והסיטו – even in the public domain, and afterwards it touched heave offering/priest’s-due.
+שורפין עליו את התרומה – as is taught in the first clause of the Mishnah, if it had definite contact which is doubtful defilement, we burn the priest’s due/heave-offering.
+
+Mishnah 7
+
+ספק מים שאובים – it is doubtful if the drawn waters fell into this Mikveh/ritual bath and invalidated it or they didn’t fall, or that we saw that drawn waters fell into it, that there is a doubt if there were three LOG which is the measure to invalidate the Mikveh, or that there weren’t in them according to this measure. And all of the rest of the doubts are explained further in [the Mishnayot] in our chapter.
+
+Mishnah 8
+
+ספק טמאה צפה על פני המים – there is a doubt if it (i.e., the water) touched the uncleanness floating on the surface of the water or it didn’t touch it.
+בין בכלים בין בקרקע – whether the water was in vessels or whether the water was on the ground, it is ritually pure, for it is considered as if there is no place for uncleanness.
+בכלים טמא – for they are considered as if there is a place for uncleanness. But the Halakha is not according to Rabbi Shimon.
+ספק ירידתו טמא (if the doubt has to do with his descent into the water) – for it is manner of a person when he descends to a pond of water that everything that is in the water comes upon him, on account of the movement that when he begins to wash himself. But when he ascends from the water, the things that are in the water distance themselves from him and go to the sides of the pond.
+אפילו אין שם אלא מלא האדם והטומאה – that the place is narrow in the path for it is impossible for him that he wouldn’t touch it, nevertheless he is ritually pure, for he (i.e., Rabbi Yossi) holds that the uncleanness that floats does not defile. Such is what I found. But Maimonides explains that all the while that he didn’t know with certainty that he touched uncleanness, he is ritually pure. It appears that if he was on the path where it is impossible for him that he doesn’t touch it, he is ritually impure.
+
+Mishnah 9
+
+ספק משקים ליטמא – ritually pure liquids that a doubt appeared on them if they were susceptible to receive defilement or not, their doubt is ritually impure, as we will explain further on.
+לטמא טהור – and if the liquids are ritually impure and we have a doubt if they defiled the ritually pure thing or not, its manner of doubt is that it is ritually pure.
+וזרקה לבין הככרות כו' ספיקו טהור – as for example that we had a doubt if after the staff came to rest the liquids touched the loaves [of bread] or didn’t touch them. For if it was at the time of throwing, it had defilement that has no place, and even with a creeping animal according to the Torah, its manner of doubt is ritually pure, since the defilement is thrown. But if you say that yet I will derive (that it is ritually pure) even with a creeping animal because it does not have awareness/knowledge to be interrogated. But one can say, that it is possible to establish that our Mishnah is dealing with a case when a person is holding the loaves.
+
+Mishnah 10
+
+ספק משקין אוכלין טמא – for Rabbi Yossi holds that defilement of liquids to defile others according to the Torah, for he expounds on the Biblical verse (Leviticus 11:34): “as to any liquid that may be drunk, it shall become impure if it was inside any vessel,” to defile others, therefore, something that is a matter of doubt in respect to liquids, if it has to do with foods, it is impure.
+ולכלים טהור – for the defilement of liquids to defile vessels is according to the Rabbis, from the eighteen matters that [the Sages] decreed on that day (when Rabban Gamaliel was removed as head of the Sanhedrin – see Tractate Berakhot 28a – see the Bartenura commentary on Tractate Shabbat, Chapter 1, Mishnah 4). For the first Tanna/teacher that disputes on that of Rabbi Yossi who expounds (Leviticus 11:34): “as to any liquid that may be drunk, it shall become impure if it was inside any vessel” but not to defile others, for the defilement of liquids to defile foods and liquids is according to the Rabbis, therefore a matter of doubt of the defilement of liquids to defile others is ritually pure. And the Halakha is not according to Rabbi Yossi.
+
+Mishnah 11
+
+ספק ידים ליטמא - a person whose hands were ritual pure and it was doubtful if they touched ritually impure foods or ritually impure liquids and his hands were defiled, and it is doubtful if he didn’t touch and his hands were not defiled.
+ולטמא – his hands were ritually impure, it is a matter of doubt if he touched foods and liquids and defiled them, and it is doubtful that he did not touch them.
+וליטהר- his hands were ritually impure and he purified them, it is doubtful if they were purified properly or not, in all of these matters of doubt, their doubt is deemed ritually pure.
+ספק רשות הרבים – it is matter of doubt of defilement in the public domain, they are considered ritually pure, for such we found concerning a community that makes the Passover sacrifice in ritual defilement, if it is definitive defilement, it was permissible to the community, as an a fortiori inference it a manner of doubt of defilement.
+ספק דברי סופרים - as for example, all of these that are considered, and all of them are from the eight things that they (i.e., the Sages) decreed on that day (i.e., the day when Rabban Gamaliel was deposed as head of the Sanhedrin -see Tractate Berakhot 28a, and they are explained in Tractate Shabbat in the first chapter [Mishnah 4 – see the Bartenura commentary).
+אבל דבר שהוא אב הטומאה והוא מדברי סופרים – as for example, דם תבוסה/blood that flows from a person at the time of his death or afterwards (the legal status of this blood is that of a corpse itself and is therefore an ultimate primary source of ritual impurity) and heathens that made themselves like those with gonorrhea, and similar things to this, if there is a doubt if he touched them or did not touch them.
+ספיקו טמא – but however a primary source of ritual impurity that is from the words of the Scribes (i.e., Rabbinic) that it itself is from doubt, as for example the בית הפרס/area in which uncertainty exists concerning the location of a grave or corpse (i.e., a field containing a grave that was unintentionally plowed and the bones may have been strewn throughout the field, and a grave containing a grave the location of which is unknown), if there is in it a bone the bulk of a barleycorn or not. In this, it is taught in the Mishnah above (see Mishnah 5) that when their contact is definite, we burn them, but on their doubtful contact we don’t burn them, for this is a ספק ספיקא/compound uncertainty [which is ruled with leniency].
+
+Mishnah 12
+
+זו טהרת פרישות – as it is taught in the Mishnah [Tractate Hagigah, Chapter 2, Mishnah 7]: “The clothing of those who are not careful in their observance of the laws of ritual purity/עם הארץ is in the status of מדרס/Levitical uncleanness arising from a person with gonorrhea immediate contact caused by treading, and the clothing of Pharisees are considered Midras with regard to those who consume heave offering.” But if there is doubt regarding one of the Pharisees who consume [their unconsecrated food] in ritual purity, if he came in contact with the clothes of a person who is not careful in his observance of the laws of ritual purity or didn’t come in contact with it, and similarly, a person who eats heave-offering (i.e., a Kohen) and there is doubt if he had contact with the clothing of the Pharisees and the heave-offering was defiled, their manner of doubt is considered ritually pure.
+ספק שרצים – he cast a creeping animal between the loaves [of bread], it is doubtful if it touched the loaves at the time that it passed over them, it is doubtful that it did not touch [them]. If he found it that it didn’t touch [the loaves], behold the loaves are like the time that he found them, and their matter of doubt is ritually pure.
+עד שלא נזקק לטומאה (before it had been subjected to a ruling of uncleanness) – In Chapter Five of [Tractate] Negaim (Mishnayot 4-5) it explains how [this is the case].
+ספק נזירות – as, for example, that he said: Behold I am a Nazirite if there is in this heap/pile one hundred KOR, if he went and found that it had been stolen or that he lost it, it is doubt that it had it [and it is doubtful that it didn’t have it, it is permitted [for him] to drink wine and to become defiled with corpses.
+ספק בכורות – it is doubtful if it (i.e., the child or the animal) is the firstborn [of its mother] or not.
+אחד בכורי אדם – except from giving five Selaim (i.e., coins) to a Kohen.
+ואחד בכורי בהמה טמאה – the first born of a donkey
+שהמוציא מחבירו עליו הראיה – that he said to the Kohen: “Bring proof that he is a first born and pay the head-tax.
+
+Mishnah 13
+
+ספק קרבנות – how so? The woman who has a doubt of five miscarriages that were in doubt. מביאה קרבן אחד – a sin-offering of a fowl that comes for a doubt.
+ואוכלת בזבחים – that this sacrifice comes to compete her ritual purity and it is like ritual immersion, for if the woman was defiled several defilements, one ritual immersion counts for all of them, even this sacrifice as well.
+ואין השאר עליה חובה – the Sages did not require her to bring them (the other sacrifices), for even the one, with difficulty, they permitted to bring a doubtfully pinched unconsecrated offering to the Altar, but in order to make for her an ordinance to be ritually pure to eat Holy Things.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+השרץ (creeping thing) – the creeping animal defiles through contact but not by lifting (see Tractate Kelim, Chapter 1, Mishnah 1 as well as Leviticus 11:29-30).
+צפרדע – a ritually pure [frog], but since it is similar to a species of lizard and they (i.e., the Rabbis) erred concerning it, because of this, it (i.e., the Mishnah) took [the word] צפרדע/frog.
+כזית מן המת -defiles in a tent. But a carrion does not defile in a tent.
+עצם מן המת – [a bone from a corpse] defiles through movement, but the bone of a carrion is ritually pure.
+גוש מבית הפרס וגוש מארץ העמים – they defile through contact and by lifting/carrying but do not defile in a tent.
+שני שבילין אחד טמא – that one of them is a grave lying width-wise and fills all of it, and he doesn’t pass through it so that he will not be overshadowed.
+האהיל על אחד מהן – we are referring to on an olive’s bulk of a corpse or on an olive’s bulk of a carrion.
+הסיט אחד מהם – [on a bone from the corpse or a bone from the carrion, and similarly] a clod of earth from a ritually pure land and a clod of earth from an area in which uncertainty exists concerning the location of a grave or a corpse/בית הפרס and a clod of earth from the land of the nations (i.e., outside the Land of Israel), that defile through movement.
+ר' עקיבא מטמא – for Rabbi Akiba holds that defilement in the public domain – its manner of doubt is pure – these words apply when he made/prepared pure things, since they lack any remedy when they are defiled. But concerning a person who is caused to need ritual immersion [in a Mikveh] and sprinkling [of ashes], he holds that he requires ritual immersion and sprinkling, lest today or tomorrow the matter becomes verified that he was defiled.
+וחכמים מטהרים – for even a person who has a remedy, we don’t we require him to undergo ritual immersion and sprinkling. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+אחד שאמר נגעתי בזה – it refers to the frog and the creeping animal of the first clause [found in Mishnah 1 of this chapter], for the frog is similar to a species of lizard and they (i.e., the Rabbis) erred concerning it.
+שדרך בני אדם להלוך – that it is impossible for a person to prevent himself that he should not walk in the public domain, therefore a manner of doubt regarding pathways is ritually pure. But [regarding] touching/contact it is possible for a person not to touch it, therefore, if he has doubt whether he touched it or not, his manner of doubt is ritual impurity. But the Halakha is neither according to Rabbi Akiba or Rabbi Yossi.
+
+Mishnah 3
+
+הזה ושנה – he sprinkled on the third [day] and repeated it on the seventh [day].
+אלו ואלו תלויות – even though that in the two [paths] that they walked, we establish that each one is in the presumption of ritual purity, as is taught in the Mishnah further on (Mishnah 5), here concerning one [person] in two times, it doesn’t belong to ritually purify with those which remain, for even with two when they came to interrogate him at the same time, they are ritually impure. And the other, even with one after the other is considered like at the same time.
+השניות ישרפו – for certainly it was ritually impure when they were made.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+אם נשאלו – each of by the Sages on his manner of doubt by himself, no Jewish court is able to defile them, for we hold that regarding a manner of doubt in the public domain, his manner of doubt is ritually pure, but if they came at one time, since that with one decision we are able to say, “you [both] are ritually impure or “you are [both] ritually impure, it is impossible for us to say “you [both] are ritually pure” since one is definitely impure.
+ר' יוסי אומר בין כך ובין כך טמאין – Rabbi Yossi and Rabbi Yehuda did not disagree when they came to be interrogated at the same time, for everyone states that they are ritually impure. But when they came to be interrogated one after another, everyone states that they are ritually pure. On what did they disagree? One when one comes to be interrogated him and on his fellow, for Rabbi Yehuda compares this to one coming after the other, whereas Rabbi Yossi comes it to simultaneously. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 6
+
+אכל אחד מהן – it (i.e., the Mishnah) taught defilement according to the Torah and it [also] teaches defilement according to the Rabbi. And the dispute of Rabbi Yehuda and Rabbi Yossi here also is when one comes to be interrogated upon and on his neighbor, like the dispute above (in Mishnah 5). And the Halakha is according to Rabbi Yossi.
+
+Mishnah 7
+
+על רוקו שורפים – that on the spittle that is found, we burn the heave-offering/priest’s due as it is taught in the Mishnah in our chapter above (Tractate Taharot, Chapter 4, Mishnah 5), and even though they are a matter of doubt, we don’t follow after the majority.
+ועל בגדיו הולכים אחר הרוב - if the majority of the people of that city are people with gonorrhea/זבים and זבות/women with a flux, we burn [the priest’s due/heave-offering].
+כליו טמאין מדרס – although that when he sat and another came and tread, we go after the majority. Sleeping is different, for we are concerned that perhaps the majority of people tread on his clothing and one of them was a man with gonorrhea or a woman with a flux.
+וחכמים מטהרין – since there was a doubtful defilement in the public domain, he is ritually pure, perhaps no one tread at all.
+נגע באחד בלילה – we are speaking specifically in the public domain.
+וחכמים מטמאין – if he saw him from the evening even though he came in the morning and found that he had died, the Sages agree with Rabbi Meir that he is ritually pure, but if he saw him living, there is a dispute. But the Halakha is according to the Sagesץ
+
+Mishnah 8
+
+שוטה אחת בעיר – and specifically a woman imbecile, but not a male imbecile. For a woman is regularly in a menstruating status, whereas a male is not normally having a flux.
+או נכרית – and the same law applies regarding a heathen/gentile, for according to the Torah, there is no distinction between a male and a female, and all of them are ritually pure, but the Rabbis decreed upon them that they would be like those with a flux. And similarly, regarding a female Cuthean (i.e., a member of the sect of Samaritans), there is no distinction between a male Cuthean to a female Cuthean according to the one who says that Cutheans are lion-proselytes (i.e., proselytes from mere fear – referring to II Kings, Chapter 17, verse 25), and even today, they (i.e., the Rabbis) decreed concerning them that they would be like heathens regarding all their matters.
+כל הרוקין שבעיר טמאים – for it is their manner to walk throughout the city.
+או שישבה עמו בספינה – that she defiles through treading/leaning (i.e., Midras – Levitical uncleanness arising from a person with gonorrhea’s immediate contact) even though her clothing does not touch, as is taught in the beginning of the third chapter of [Tractate] Zavim (Mishnah 1).
+אם מכירתו שהוא אוכל בתרומה כליו טהורים – that if she was a menstruating woman or a woman with a flux she would not tread on his clothing nor enter with him on the ship.
+
+Mishnah 9
+
+ר' מאיר מטמא – that if two [witnesses] brought him to a grave death [as punishment], they would not bring him to [bring] the lenient sacrifice (see also the reasoning of Rabbi Meir in Tractate Kritot, Chapter 3, Mishnah 1).
+וחכמים אומרים אדם נאמן על פי עצמו – that we provide the answer through his word. What is “I was not defiled” that he stated? I didn’t stand in my defilement but rather I ritually immerse, and since this is the case, a person is believed concerning himself.
+ברה"י טמא ברה"ר טהור – that he is considered like the rest of merely doubtful matters of defilement.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+מקום שהיה רשות היחיד ונעשה רשות הרבים – as, for example a valley, plane, that in the rainy season it is the private domain, and in the days of summer heat it is the public domain.
+המסוכן – a person who fainted/swooned and it is not known from him if he is living or dead.
+והחזירוהו לרה"י – and there they saw him that he died.
+כשהוא ברה"י ספיקו טמא – and we declare him impure, from doubt every person and vessels that were with him in the private domain when he was there at first. But people and vessels that were with him in the public domain after they removed him from the private domain are ritually pure. For it is manner of doubtful defilement in the public domain and his manner of doubt is ritually pure.
+ר' שמעון אומר רשות הרבים מפסקת (the public domain intervenes) – since we consider him as living after they removed him from the private domain to the public domain, and we declare ritually pure vessels and people that were with him in the public domain for perhaps he is alive, how can we consider him dead retroactively before he left from the private domain, by force we are not able to defile from doubt a person or vessels that were with him in the private domain originally, since the public domain that they eventually took him out there intervenes and you must consider him as living and purify a person and vessels that were with him. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 2
+
+הטמא עומד – a leper stands underneath the tent or underneath the tree.
+וטהור עובר – on the path there, it is doubtful if he touched [the impure leper] or didn’t touch, or it is doubtful if the tent overshadowed him or the tree [overshadowed] over both of them and the ritually pure person was defiled, [and] it is doubtful if it didn’t overshadow and he wasn’t defiled. Or the ritually pure person was standing and the leper was passing. Another explanation, as for example, the creeping animal is in the mouth of the weasel or the carrion in the mouth of the dog passed between the ritually pure individuals or the ritually pure individuals passed between them, the Sages declare ritually pure if there is doubt if he touched or a doubt that he didn’t touch, because the defilement doesn’t have a place, as is taught above in the Chapter "הזורק טומאה" /He who throws defilement [Tractate Taharot, Chapter 4, Mishnah 3] (see also Tractate Negaim, Chapter 13, Mishnah 7). But according to this explanation, if he doubtfully overshadowed or doubtfully did not overshadow, it is impossible to establish to this first clause [of the Mishnah] that the impure person is standing and the ritually pure person is passing by, for regarding the defilement of a tent, there is no distinction between whether there is a place for defilement or whether there isn’t place for defilement, as we proved above in the chapter "הזורק טומאה"/He who throws defilement (Tractate Negaim, Chapter 13, Mishnah 7).
+טומאה ברה"י וטהרה ברה"ר – as for example, a store that is open to the public domain, it is doubtful whether he entered or whether he didn’t enter.
+ר' יהושע מטמא – for he holds that doubtfully in the private domain and many are engaged with him, we follow after the private domain and his manner of doubt is ritually impure. But the Rabbis hold that we follow after the public domain and his manner of doubt is ritually pure. But the Halakha is not according to Rabbi Yehoshua.
+
+Mishnah 3
+
+עלה לראשו – [he ascended] to the top of the tree, which is considered the private domain.
+הכניס ידו לחור שיש בו טומאה – the hole is considered the private domain, and even though the person is standing in the public domain, since he put his hand into the hole, it is like he is standing in the private domain. But although the tree and the hole were not the private domain regarding Sabbath [law], they are the private domain regarding ritual defilement.
+חנות שהוא טמא ופתוח לרה"ר – it would the entirety of all of the store is like the defilement that is placed in the public domain, and just as if there was a creeping animal in the public domain, it is doubtful if he touched it, doubtful if he didn’t touch it, his manner of doubt of ritually pure, here also, if he doubtfully entered into this store or doubtfully didn’t enter into it, his manner of doubt is ritually pure. But if there were two stores, one ritually pure and one ritually impure, it is doubtful whether he entered into the impure store or whether he entered into the ritually pure one, his manner of doubt is ritually impure, for it would be him a doubtful defilement in the private domain.
+
+Mishnah 4
+
+ספק ביאה טהור – because we require something similar to the woman accused of being unfaithful to her husband (i.e., Sotah), for certainly she keeps it secret, but rather if he doubtfully touched it, or doubtful did not touch [the defiling agent], for we don’t know if she was defiled, and the All-Merciful calls her defiled, as it is written (Numbers 5:13): “and she keeps secret the fact that she has defiled herself,” but a case of doubt concerning entry is considered ritually pure.
+
+Mishnah 5
+
+בקעה – fields belonging to many people, and in the rainy reason when they are plowed and sown, it has the law of being the private domain, because people are careful from walking on the seeds so that they don’t become destroyed.
+ר' אלעזר מטהר – for this is for him doubtful entry, and not all valleys are considered like one field, because the fields are divided with their narrow boundaries.
+
+Mishnah 6
+
+עד שיאמר לא נגעתי – not exactly that he would say it is evident to me that I did not touch it, and the same law applies where there is a matter to compare to him that he didn’t touch it.
+שבילי בית גלגול (pathways of a field full of hills and depressions) – a round place that ascends and descends, and most of the people are not able to walk on these pathways.
+רשות היחיד לשבת – it is not actually the private domain, but they are a Karmelit (an intermediate domain – between a private domain and a public domain – any open area larger than four square handbreadths that is not a public thoroughfare – including fields, seas, rivers, alleyways and lanes). But why call it a private domain? Because it is not the public domain, as will be taught in the Mishnah shortly, the valley during the dry season is the private domain regarding Shabbat, but it is not actually a private domain, but rather a Karmelit. But now all of these paths are taught in the Mishnah here are the public domain, we are speaking, for example, that they lack three [people] at the time that the doubt emerged, and even here, since many are found there, it is like the public domain. For if there are three [people] at the time that the doubt emerged regarding, even in the innermost of rooms, he is ritually pure, as we derive from the Sotah/the wife suspected of unfaithfulness towards her husband, it is a private domain, because there aren’t there other than two [people], the male initiating intercourse (i.e., the adulterer) and the woman having sexual intercourse.
+
+Mishnah 7
+
+רשות הרבים לטומאה – for during the dry season many people are found and they go in it to reap and to thresh and to plow the ground, to seed it for the coming year.
+בימות הגשמים – that it is sown, a person doesn’t enter into it.
+
+Mishnah 8
+
+בסילקי (basilica, a building with colonnades for holding courts, meeting place for merchants, exchange) – a large wide street/open place. And this is what we said in Chapter two of [Tractate] Yoma [folio 24b] the chamber of hewn stones was like a large basilica/building with colonnades for holding courts.
+ורואה את הנכנסים ואת היוצאים- for when he sees those who enter and those who leave it is considered more a private domain. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 9
+
+הפרון (a building with a gateway leading from street to street/forum) – it is similar to a basilica. And it has two openings directly opposite each other.
+וכן הצדדין – from here and from there to the building with a gateway leading from street to street/forum. It is also considered the public domain, because many use those sides.
+ר' מאיר אומר הצצדין רשות היחיד – the middle of the forum alone is made for many people to use and not the sides. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 10
+
+האסטוונית (a system of colonnades, colonnade with double rows) – a narrow place like a cubit wide, four or five handbreadths high, standing in front of the stores where the merchants sit there.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+הקדר שהניח את קדרותיו (the potter who left his pots) – a person who sells pots who is a Haver/a member of the order for the observance of Levitical laws in daily intercourse, who left his pots in the public domain, and they would customarily place large stones or pegs on the sides of the public domain to distance the wagons so that the walls would not damage them, and since these pegs press/squeeze the public domain, and this person who left his pots near them also pressed the path more, and the passers-by rub themselves on it and their clothing passes over their airspace, and the clothing of those who are not careful in their observance of Levitical laws of ritual purity/the עם הארץ/commonfolk are impure and defile the outermost ones.
+במה דברים אמורים במותרות (under what circumstances – when they are untied)- when those who pass by and return shake them.
+אבל באגודות (but when they are tied up) – that it is impossible to shake them, everything is ritually pure. But the Halakha is not according to Rabbi Yossi.
+שלא מסר לו אלא שמירת המפתח – for he did not rely upon him to enter, because he would be arrested/made responsible as a thief.
+
+Mishnah 2
+
+ישן ומצאו ער הבית טמא – everything that is in the house is ritually impure, for we are concerned that perhaps when he woke up from his sleep he touched utensils that are in the house for he didn’t see them initially when he was asleep, for it is the manner of people to touch/feel and check that which they had never seen. But someone who is awake and he was found awake, we are not concerned, for he already saw everything that is in the house while he was awake.
+עד מקום שהוא יכול לפשוט את ידו – all the vessels that he is able to reach them when he stretches forth his hand from the place where he was sleeping, we are concerned lest he touched them, but we are not concerned that perhaps he walked in the house and touched vessels. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+המניח אומנים וכו' – because artisans rely upon touching/feeling everything that is in the house, and I might think that in this, the Sages agree with Rabbi Meir that the entire house is ritually impure, it comes to tech us that even with artisans, the Rabbis dispute him and state that there is no impurity other than up to the place where they are able to stretch forth their hands and to touch. And the Halakha is according to the Sages.
+
+Mishnah 4
+
+אשת חבר – who is trustworthy on matters of ritual purity for the wife of a Haver is like a Haver.
+שהנייה לאשת עם הארץ – who is not trustworthy, for the wife of a commoner/who is not careful regarding the Levitical laws of ritual purity and tithes and his children are like hi, until they accept upon themselves the words of those who are careful with the observance of the Levitical laws of ritual purity and tithing.
+פסקה רחים – she completed her grinding and stopped milling. For all the time that she is busy with her work on the millstones, she does not go and examine about the house.
+וחכמים אומרים וכו' – And the Halakha is according to the Sages.
+
+Mishnah 5
+
+בזמן שהוא רואה – at the time when the owner of the house is able to see those who enter the house and those who depart from the house.
+האוכלין והמשקין וכו' טמאין – for we are concerned that perhaps this guard touched them since he is a commoner/not careful in his observance of the laws of Levitical impurity and tithing.
+אבל המשכבות והמושבות וכו' טהורין – for a commoner does not perform acts of lying or sitting and doesn’t defile through shaking, for they (i.e., the Rabbis) did not decree other than on the defilement of his contact alone.
+ולא את היושבים – even though that if he stands he sees him, since he doesn’t see the person who is sitting, everything is ritually impure.
+אפילו מובל (even someone immobilized) – even if this guard/watchman who is a commoner/not careful in his observance of the laws of Levitical purity and tithing is immobilized, that he is unable to walk unless they carry him.
+ואפילו כפות – and tied up.
+הכל טמא – for we don’t defile them because of the lying or sitting of a commoner, but rather because we are concerned that perhaps a heathen or a menstruating woman enters there and she sat or shook something and defiled everything.
+
+Mishnah 6
+
+הגבאים שנכנסו לבית (of Israelites) -they are tax collectors of the king to collect from the hand of an Israel the money of their capitation tax and the taxes and taxes from crops and other farmer’s produces delivered in kind, and they are commoners/not careful in the observance of the laws of Levitical purity and tithing, and they entered into his house to seize his pledge.
+הבית טמא – all the vessels of the house are ritually impure because they search throughout the house.
+אם יש עמהן גוי נאמנים לומר לא נכנסנו – and all the more so if there isn’t a heathen with them, they are more and more believed to state, “we have not entered.” But because of the concluding phrase of the clause of the Mishnah, it (i.e., the Mishnah) took it (i.e., these words), as it is taught: “but they are not believed to state – we entered, but didn’t touch,” for specifically if there is a heathen with them they are not believed, for they are frightened/trembling from the heathen lest he punish them if they don’t search through the entire house, and by force they feel touch/handle everything that is in the house. But if there is no heathen with them, they are believed even in this to state, “we entered but we didn’t touch [anything].”
+אם יש עמהן גוי או אשה – that they (i.e., the Rabbis) decreed on the heathens to be like people with gonorrhea/זבים for all of their matters. And the woman, perhaps she is a menstruating woman/נדה or a זבה/woman with a flux.
+
+Mishnah 7
+
+אודיארין (store-keeper) – a bathing attendant – who receives a small coin as a fee/keeper of the clothes at the baths, the owners of the bathhouses which have many windows/apertures and anyone who enters to the bathhouse places his clothes in a window and he (i.e., the bathing attendant) locks them up with a door that is in the aperture/window.
+רבי אליעזר בן עזריה מטהר – from the time that he looks the door in front of the window/aperture. And we are not concerned that perhaps a ritually impure person will touch there, after he is seized as a thief.
+עד שיתן לו המפתח – and even though he places the key in the hand of the bathing attendant who is a commoner/not stringent in the observance of the Levitical laws of purity and tithes, for it is taught in the Mishnah (a text which I could not find) above (note: we have a teaching in the Tosefta Tractate Taharot, Chapter 8, Halakha 1 that teaches the reverse: "המוסר מפתח לעם הארץ הבית טמא"/He who gives over the key to a commoner, the house is ritually impure – the exact reverse of what the Bartenura commentary is pointing out and which agrees with the view of the Sages): “He who gives over the key to a commoner, the house is ritually pure.
+או עד שיעשה לו סימן – to recognize that no person touched there. And the Halakha is according to the Sages.
+המניח את כליו – vessels that he cut grapes with in ritual purity in this year, he leaves them to cut grapes with them in ritual purity in the following year.
+בנכרי כליו טהורין – we have this reading, meaning to say, if he left them with a heathen, there is no prohibition of wine poured as a libation/יין נסך associated with them, for we are not concerned that perhaps a Canaanite took them without the knowledge of the Israelite to make [wine] with them in the vat for wine-pressing.
+ובישראל – for he worries/is concerned about them because of defilement through contact, they are ritually impure if his attention was diverted from them, until he says: It was my intention (literally, in my heart) to guard them. But there are books in which we do not have the reading [of the word]: "בנכרי"/with a heathen, but rather a person who leaves a vessel from this vintage to the next vintage, his vessels are ritually pure, and we are dealing with a Kohen who purchases wine of heave-offering/priest’s due from a commoner/who is not careful in his observance of the laws of Levitical purity or tithes and leaves his vessels with him in order that he can purchase from him during the next vintage, for since the vessels belong to a Kohen, the commoner trembles and doesn’t touch them. But if the vessels are of an Israelite who desires to make his wine in a state of ritual purity, a commoner is not all that careful with them, and we are concerned that perhaps a ritually impure person touched them, if his attention was diverted from them, until he states: “it was my intention to guard them.”
+
+Mishnah 8
+
+מי שהיה טהור – a Kohen who was ritually pure to consume heave-offering and his mind was diverted/he was discarding from his mind to consume any more heave-offering.
+שדרך טמאים פרושים ממנו – the ritually impure people that know of him that he is ritually pure, separate from him, therefore, we are not concerned that he came in contact with a ritually impure person and he defiled him.
+וחכמים מטמאין – for after his mind was diverted/he was discarding from his mind [to consume any more heave offering]. And the Halakha is according to the Sages.
+היו ידיו טהורות – in this Rabbi Yehuda agrees that even if he said: “I know that I was my hands were not ritually defiled.”
+ידיו טמאות – and they ritually defile the heave-offering, for after he diverted his mind/discarded from his mind to eat [any more heave-offering], because the hands are busy/preoccupied and they touched [impure things] unintentionally.
+
+Mishnah 9
+
+גרגניות (unable to resist temptation/gluttonous) – they despise/disregard and are desirous for food. It is the Aramaic translation of (Lamentations 1:11): “How abject/what a glutton I have become.” I have become a glutton/bibber like a lion. And the Halakha is according to the Sages.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+הדר עם עם הארץ. מוקפות צמיד פתיל – they are ritually impure because his wife is a menstruating woman, lest she shook it and sat and defiled everything.
+ר' יהודה מטהר בתנור – because it is impossible to shake it, for it is merely attached a bit, and they make it secondary to attach it to the ground. But the one who defiles it (i.e., Rabbi Yossi) holds that we make the degree that something attached is because of that which is not attached. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+המפקיד כלים אצל עם הארץ טמאים טמא מת – and requiring sprinkling on the third and seventh days (see Numbers 19:19).
+אם מכירו – if the commoner recognizes the depositor that he is a Kohen who consumes heave-offering/priest’s due, he is careful regarding his deposit that it will not be defiled by a corpse, and it doesn’t require sprinkling [on the third and seventh days].
+אבל טמאים מדרס – because his wife is a menstruating woman, lest she sat upon them, for he is not careful from the defilement of his wife.
+בזמן שהיא רוצצת (at the time when it is tightly packed) – that the covering presses the clothing on account of the fact that it is too full.
+טמאים מדרס – the clothes [are defiled through treading]. For when his wife sits upon the box [full of clothing] or leans upon it, she weighs down upon the clothing.
+אם אינה רוצצת טמאין מדף (if it is not tightly packed, they are unclean with indirect contact for conferring ritual impurity) -meaning to say, a lighter defilement, to defile foods and liquids, like on top of a person with gonorrhea who does not defile clothing.
+אע"פ שמפתח ביד בעלים – for we are concerned lest he shook it.
+
+Mishnah 3
+
+המאבד ביום ומצא ביום טהור – for something undefined if a person would find it and touch/come in contact with it, he would lift it up, in the manner that he finds a lost object. But at night, even for one hour that he can’t see it, we are concerned lest a ritually impure person touched it and he did not see it. But our Mishnah is dealing with the public domain, and its manner of doubt is assumed to be ritually pure but even so at night, they are ritually impure by Midras/ritual impurity through treading or by someone defiled by a corpse. But in the private domain, its manner of doubt is ritually impure, whether during the day or whether at night, and this is brought in the Tosefta (Tractate Taharot, Chapter 9, Halakha 10).
+ברשות הרבים טהורים ברשות היחיד טמאים – We don’t have here other than a manner of doubt, lest a heathen or a commoner/who is not careful in his observance of the laws of Levitical purity or tithing touched them. Therefore, in the public domain, where there is a matter of doubt of it being ritually pure, it is ritually pure, whereas in the private domain, where there is a matter of doubt of it being ritually impure, they are ritually impure.
+מפני שהונח ברשות עם הארץ – and everything that is in the house of common is considered having corpse defilement and requires sprinkling [on the third and seventh days – see Numbers 19:19].
+
+Mishnah 4
+
+מפני שהיו גנבים – meaning to say, since they left it locked and found it open, certainly thieves were there and opened it, and that we don’t defile him, for it is stated that they changed their mind and went away and didn’t touch anything that was in the house. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+שנכנסה שלא ברשות – out of trembling that she will not be caught like a thief and she runs to leave, and even though she entered for the need of his (i.e., the Haver/the member of the order for the observance of Levitical laws in daily intercourse) son or the beast of the owner of the house.
+
+Mishnah 6
+
+כל המיוחד למאכל אדם – as, for example, mere/undefined foods.
+טמא – the ritual impurity of foods [is impure] until it becomes invalid/unfit from being the food for a dog.
+עד שייחדנו לאדם – that there is a separation between removing defilement from it and bringing defilement to it.
+גוזל שנפל לגת – when it didn’t fall into the vat, thee is no dispute [between] Rabbi Yohanan ben Nuri and the Rabbis. For the carrion of a ritually pure bird in the cities that doesn’t require intention to declare it food, because there a lot of people with those who come to the marketplace and consume the carrion of a pure bird. But in the villages where there isn’t a lot of people, it requires intention, as is explained in chapter 1 (see Mishnah 1). Where they disagree is where it (i.e., the bird) fell into the vat and died in the cities, the Rabbis hold that even though that in the cities it doesn’t require intention/giving thought to it, where it fell into the vat, his vat made it detestable and it is not appropriate/fit and requires intention/giving thought to it, whereas Rabbi Yohanan ben Nuri holds that his vat did not make it rejected, and it is like the rest of the carrion of ritually pure birds that don’t require intention/giving thought to it in the cities. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+חישב עליו חרש שוטה וקטן – to feed it to Canaanites.
+
+Mishnah 7
+
+אחורי כלים שנטמאו במשקין – that [the Mishnah] took/used the term, "אחורי כלים"/the outer sides of utensils, is because they were lenient, for a vessel whose outer part was ritually defiled with ritually impure liquids, its outer sides are ritually impure, but its inside – its handles, its rims/borders and its hands are ritually pure because the ritually impurity of liquids to defile vessels is from the Rabbis, they were lenient concerning it. But if its inside was defiled by impure liquids, all of it is defiled.
+מטמאים את המשקין – even that which is non-consecrated [liquids].
+ואין פוסלין את התרומה – and even that of heave-offering.
+ר' יהושע אומר מטמאין את המשקין ופוסלין את האוכלים – Rabbi Yehoshua derives (in Tractate Niddah 7b) that the outer sides of utensils defile foods of heave-offering through an a fortiori/Kal VaHomer from the law of a person who immersed himself that day/טבול יום. Just as a person who immersed himself that day does not defile liquids and the Sages did not decree on a person who immersed himself that day that he defiles the liquids, nevertheless, he defiles the foods of heave-offering, as it is written (Leviticus 22:7): “As soon as the sun sets, he shall be pure; and afterward he may eat of the sacred donations, [for they are his food],” for he is not ritually pure to eat heave-offering until his sun has set, for the Biblical verse is speaking about heave-offering/Terumah. The outer sides of vessels that defile the liquids, does it not follow that they would invalidate the heave-offering? But Rabbi Eliezer did not concern himself with this a fortiori/Kal VaHomer, because the outer sides of utensils that are defiled by liquids is according to the Rabbis, and the person who immersed himself that day/טבול יום is from the Torah, and that which is Rabbinic, we don’t make an a fortiori [argument] on something from the Torah.
+שמעון אחי עזריה – because Azariah dealt with practical maters and he would supply food to his brother Shimon who engaged in Torah study, therefore he is called by the name of Azariah, his brother.
+לא כך ולא כך – we do not defile unconsecrated liquids nor do we invalidate/make unit food of heave-offering, but we do defile liquid have-offering, and those liquids of heave-offering, we defile at first degree of ritual impurity with foods of heave-offering that became second-degree of ritual impurity, and those foods invalidate/make unit other foods of heave-offering. And this is that we state that foods of heave-offering to liquids of heave-offering, “things that defile you do not defile me,” meaning to say, “the outer sides of a vessel that defiled you do not defile me, for they do not invalidate foods of heave offering, bur you defile me.” But the Halakha is according to Rabbi Eliezer.
+
+Mishnah 8
+
+שהיא קטפרס ([a kneading trough] that lay on an incline/sloping downward) – that one side is low, similar to a slope.
+משקה טופח מלמטן (running liquid is from below) – on the low side, that is the [unclean] dough that its mixture is soft and its liquid drips, but from above, its mixture is thick and its liquid doesn’t drip.
+שלש חתיכות – between the three [pieces of dough] is like an egg’s bulk, one dripping and two that do not drip, they are arranged one next to the other, and the one that drips is below, and now the middle one touches the dripping one and the upper one touches the middle one.
+אינן מצטרפות – to be an egg’s bulk to defile the liquid that is flowing from below and the liquid returns and defiles the kneading trough, for contact does not connect the dough unless they stick together as is taught in the Mishnah in the First Chapter [of Tractate Taharot] (Mishnah 7)"מקרצות נושכות זו את זו" /pieces of dough – separated from the main dough in the trough - stick to each other.
+שתים מצטרפות – if there weren’t other than two pieces of dough, the bottom one that has liquid flowing and the one that is above it that touches it, and if there is between of them an egg’s bulk, they combine to defile the liquid and return and defile the kneading trough.
+אפילו שתים אין מצטרפין אא"כ היו רוצצות משקה – always the liquid does not connect until the liquid will be pressing and standing between the two pieces [of dough]. But the Halakha is not according to Rabbi Meir.
+ואם היה משקה עומד (and if it was standing liquid) – meaning to say, there wasn’t a sloping/inkling, but rather a cavity for the reception of water/a pond, and the liquid stands between the pieces of dough, even all the measure of an the egg’s bulk that is in the dough are thin crumbs similar to the mustard seed that are separated one from the other, the standing liquid attaches them and combines them to be an egg’s bulk, and defiles the liquid and the liquid returns and defiles the kneading trough.
+אוכל פרור – food that is divided into thin crumbs does not combine, for the liquid does not attach them. And the Halakha is not according to Rabbi Dosa.
+
+Mishnah 9
+
+כיון שהשיקה למקוה – since the end of one of the sticks was attached in the Mikveh, even though he didn’t immerse all of it, he purified all the impure liquids that are on the other head, for the incline/sloping is an attachment.
+עד שיטביל את כולה – for the Rabbis hold that an incline/sloping is not an attachment/connection.
+הניצוק (an uninterrupted flow of a liquid – poured from vessel to vessel) – the continuous flow/jet of a water pipe/spout that comes from above to below with erection like a pillar.
+קטפרס – water from above to below through the sloping of a high hill.
+ומשקה טופח – it doesn’t have moistness to moisten other objects, for it doesn’t have in it so much liquid for if he struck his hand in them, liquid would come up that would be able to moisten something else.
+אינו חיבור לא לטומאה - for if the liquids are detached and an impure thing came in contact with the bottom part, the top part is ritually pure. And similarly for flowing liquid, and even in a smooth place, if there are liquids from here and liquids from there and liquid flowing in the middle, if an impure person touched with flowing liquids, the liquids from here and from there are ritually pure, even though they are attached/connected to it.
+ולא לטהרה – as for example, a hole that doesn’t have forty Seah and an uninterrupted flow of a liquid or flowing liquid that is attached to this hole/indentation or to a Kosher ritual bath/Mikveh, it is not a connection, for a person who immerses in this hole/indentation, his immersion did not count for him.
+אשבורן – a deep place where water is gathered.
+חיבור לטומאה ולטהרה – for if part of them were defiled, all of them were defiled, and similarly, if part of them were attached to a Mikveh/ritual bath and they were purified, all of them were purified.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+זיתים מאימתי מקבלין טומאה – to be fit for Levitical uncleanness with the oil that is coming out from them.
+זיעת המעטן (the – intended - exudation produced by lying in the vat/exude the sweat of the vat) – a vessel that they place the olives in and they shrink by effect of the heat there in order to the appropriate to remove the oil. The language of (Job 21:24): “His pails are full of milk.”
+אבל לא זיעת הקופה (but not the – unwelcome – exudation originating in the pile or basket) – for the basket does not hold the liquids, for the basket that comes out from hem goes to waste and it is not appropriate for him, and it doesn’t make the seeds susceptible to receive ritual impurity other than liquid that is appropriate for it, as it is written (Leviticus 11:38): “but if water is put on the seed”/"וכי יתן-מים על-זרע" – is written יתן (defectively), but we read it as "יותן"/”yuttan” (written fully), [the word] יותן is similar to יתן. Just as "יתן" is satisfactory, so also ”יותן" is satisfactory.
+שיעור זיעה שלשה ימים (the measure/prescribed time of sweat is three days) – for liquid that goes out within three days is not considered oil but rather a mere thin secretion and doesn’t make it susceptible [for ritual impurity], for they don’t make it susceptible to receive ritual impurity other than the seven liquids (see Tractate Makhshrin, Chapter 6, Mishnah 4) alone, and they are wine, water, olive oil, honey, milk, dew and blood.
+משיתחברו שלשה זה לזה – for it is the manner of olives that are attached one to another when they remain in the vat.
+משתגמר מלאכתן (after the work of preparing them is completed) – the work of bringing them. For all the time that it is intention to bring in more olives from another place to add to these, the sweat does not make them susceptible [for receiving ritual impurity], because it is not satisfactory for him. But when the work of preparing them is completed, even of that day, it makes it susceptible [to receive ritual impurity], even for that one day, it makes it (i.e., the olives) susceptible [to receive ritual impurity]. And the Halakha is according to Rabban Gamaliel, for the Sages state according to his words.
+
+Mishnah 2
+
+גמר מלמסוק – from harvest his olives.
+אבל עתיד ליקח – to purchase olives from the market and to add on to these.
+גמר מליקח – that he doesn’t have any intention to purchase more olives, but wishes to borrow olives from others and to add on to these.
+אירעו אבל או משתה – and therefore he didn’t add to them, but it is his intention to add [to them] when the mourning period will pass.
+טהורין – because they were not made fit for Levitical uncleanness. According to Rabban Gamaliel (see previous Mishnah) who stated: “After the work of preparing them is completed.”
+אין טמא אלא מקום מגען – it is not fit to receive Levitical uncleanness other than the place of the falling liquid. Another explanation: if they (i.e., the water) on these olives whose work of preparing them was not completed the liquids are impure, nothing is defiled from them other than the olives that the impure liquids them alone.
+המוחל היוצא מהן (the thin secretion that exudes from them) – the water that exudes from the olives prior to their work of preparing them being completed, they do not have the status of law of liquids, and they do not make eatables susceptible [to receive ritual defilement], and they themselves do not receive ritual defilement. And because just as the thin secretion/sap that exudes from the olives is ritually pure until the work of preparing them is completed because he doesn’t desire their existence.
+
+Mishnah 3
+
+נפלו עליהן משקין טמאין – after the work of preparing them is completed and they are susceptible to receive ritual defilement, all of the olives are ritually impure and even those that the impure liquids did not touch, for the liquid that exudes from them after the work of preparing them is completed for through it, they became susceptible to receive ritual defilement he combines with those impure liquids and receives defilement from them, and afterwards they defile all of the rest of the olives.
+המוחל היוצא מהן – (the thin secretion/sap that exudes from them) from the olives whose work of preparing them has been completed.
+ר' אליעזר מטהר – for he (i.e., Rabbi Eliezer) does not consider the thin secretion/sap a liquid neither to make susceptible the seeds [to receive ritual defilement] and not to receive defilement like the rest of the liquids (see Tractate Makhshirin, Chapter 6, Mishnah 4).
+וחכמים מטמאין – for the thin secretion/sap is considered a liquid whether to make susceptible [to receive ritual defilement] or whether to defile when it exudes from the olives after the work of preparing them is completed.
+המוחל היוצא מן הבור – after they remove the oil from the cistern, there remains a thin secretion/sap on the floor of the cistern like water, and as Rabbi Shimon states that it is upon this that Rabbi Eliezer and the Rabbis disagree, Rabbi Eliezer does not consider it liquid, but the Rabbis hold that since it is not possible to have a thin secretion/sap on the floor of the cistern without dilution of oil, it is considered liquid like the oil. And the Halakha is according to the Sages, and like the first Tanna/teacher [of the Mishnah] and not like Rabbi Shimon explained it.
+
+Mishnah 4
+
+הגומר את זיתיו – after the time of the vats and the olive press have passed. For at the time of the vats and the olive press, it is taught in the Mishnah in [Tractate] Hagigah, Chapter 3, Mishnah 4 that everyone is believed [that in Judea] regarding the heave-offering/priest’s due at the time of the vats and olive presses.
+ושייר (and left aside) –[one must say, "ישייר" /and there should remain, and similarly it is found in old manuscripts].
+קופה אחת – in order that he would separate heave-offering from it and [first-tithe] from it in ritual purity [and give it in the presence of the Kohen, that the Kohen] himself will see that he now has finished working with his olives, for if he doesn’t give it in the presence of the Kohen, he will not be believed to state that he guarded them in ritual purity, since the time of the vats and olive presses have passed. But there are books where we have the reading "לעני הכהן"/to a poor person who is a Kohen, because small amounts of heave-offering like this that he separates after [the time has passed] of the vats and the olive presses, it is not customary to give it other than to an indigent Kohen, because of this, it (i.e., this manuscript of the Mishnah) teaches: "כהן עני"/an indigent/poor Kohen, and the same law applies when he is able to give to a wealthy Kohen.
+יוליך לו את המפתח מיד – and we believe him with what he says that now he has completed [working with] his olives.
+ר' שמעון אומר מעת לעת – of the completion of his harvesting of the olives, if he brought him the key, we believe him. And the Halakha is according to Rabbi Yehudah. But in the Tosefta (Tractate Taharot, Chapter 9, Halakha 10) in implies that when Rabbi Yehuda said "מיד"/immediately, that is all of the entire day.
+
+Mishnah 5
+
+המניח זיתים בכותש (he who places olives in a basket in which olives are kept for softening) – We have the reading. And it is is a large basket that they place the olives into to shrink them.
+שימתונו – that they will be softened and they will be moist. And there are books where we have the reading of "בכותש"/in an olive basket, that we place them in a cavity for many days in order that they will become loose and soft and they will be easy to press.
+הרי אלו מוכשרים – with thin secretion/sap that exudes from them, for the work of preparing them is completed. 
+The School of Hillel states that they are not susceptible [to receive ritual defilement] for the work of preparing them is not yet completed.
+הפוצע זיתים (he who crushes olives)- he who crushes them with unwashed hands.
+טימאן- for unwashed hands invalidate/make unfit the heave-offering, and all who invalidate the heave-offering defiles liquid to be first-degree [of ritual impurity]. And they are made fit for Levitical uncleanness through their crushing, for it is satisfactory for him with liquid that drips on them, and through this, they increase the taste.
+
+Mishnah 6
+
+לגרגרם – to make of them shriveled olives. Meaning to say, to make that each and every berry will wither in the sun and dry out.
+אפילו הן רום אמה – that when the upper ones wither, the lowest ones from the moisture and the moistness of the liquid, nevertheless, since it is his intention that they dry out, they are not made fit for Levitical uncleanness . And there are those who explain "לגרגרן"/to shrivel them, to sweet them in the sun in order that make an incision in them with salt and to consume them. And because they all do not become sweet at once, because of this, it (i.e., the Mishnah) takes [the term]: "לגרגרן"/to make of them shriveled olives, that is to say that he takes the shriveled olives that sweeten one by one and consumes them, and we have the reading: "אפילו הן רום אמה"/even if they are piled a cubit in height, they are fit for Levitical uncleanness, meaning to say, even that they are a cubit high for now those lowest ones are sweetened, they are made fit for Levitical uncleanness by liquids that exude from them. For it is satisfactory for him that they sweat there, that it appears better for consumption.
+שילקו (that they might putrefy) – that they will be crushed and will be burst.
+לעתיד להעלותן לגג – afterwards to sweeten them there in the sun.
+נתנן בגג שיפתחם – that the olives will burst open and will salt them.
+הרי אלו מוכשרים – for all these it is satisfactory to him with the sweating of the oil that is saved.
+עד שישמר – that he will prepare to guard it on its roof. He covers it from reeds and straw that they make at the top of the roof to sit there to guard.
+אינן מוכשרים – for it is not satisfactory to him with the moisture that exudes from them.
+
+Mishnah 7
+
+רצה ליטול מהם בד אחד (If he wanted to take – enough from – them for a single pressing) – olives which had completed their work of preparation and they were not fit for Levitical uncleanness as for example, that it was his intention to purchase and to add upon them as is taught in the Mishnah at the beginning of our chapter (Mishnah 2), and he comes to take from them a small/minute measure that they place in the olive press on one occasion, or two presses and make [olive] oil from them, and leave from them a lot in the vat/pit where olives are packed until they form a viscid mass.
+בית שמאי אומרים קוצה בטומאה (let him set them apart in a state of uncleanness)- he cuts off what he wants to cut off from the cluster of olives that are in the vat where the olives are packed until they form a viscid mass, a single pressing or two pressings in defilement, since they had not completed their work of preparation and were not fit for Levitical uncleanness.
+ומחפה בטהרה (and cover up in a state of ritual purity) – when he finished taking what he wanted to take, he covers the remainder that is in the vat in purity as if it was made fit for Levitical uncleanness, for his taking of what he takes is defrauded to consider the remainder as if he completed his work of preparation.
+אף מחפה בטומאה – for even that which remains is not fit to receive Levitical uncleanness, since their work of preparation had not been completed and it was his intention to add upon them. But however, if he uprooted all the olives that were in the vat in order to make them in the olive press, they were fit to receive Levitical uncleanness according to the House of Hillel.
+ר' יוסי אומר חופר בקרדומות (Rabbi Yossi says he digs out with metal axes/hatchets) – and uproots all of the olives that are in the vat.
+ומוליך לבית הבד בטומאה – because they are not fit to receive Levitical uncleanness, and it (i.e., the Mishnah’s) use of the word קרדומות, it is a noteworthy point because they are vessels of iron and they are prepared for the defilement through a corpse more than other vessels. And the Halakha is according to the School of Hillel.
+
+Mishnah 8
+
+בריחים (in the millstones) – that they grind/mill the olives before placing them in the olive press and afterwards they place them in the olive press and mill them with a beam.
+ואם היה משקה – the liquid is defiled by the [dead] creeping thing, and all of the olives are defiled through connection of the liquid.
+נמצא על גבי העלים – if the [dead] creeping thing is found on top of the leaves that cover the olives, and the leaves are not receptacles of defilement.
+ישאלו הבדדים (ask the olive press workers) – commoners who are not careful in their observance of the laws of Levitical purity and tithing whom the owner of the oil purified to work on his olives in ritual purity, and they are believed to state: “we have not touched the creeping thing that is on the leaves and we were not defiled.
+ואם היה נוגע באום – if the creeping thing left from the leaves that cover the olives and touched the cluster/mass of olives.
+אפילו וכו' – one hair from the creeping thing touches the cluster/mass [of olives].
+טמא – all of the cluster/mass [of olives is ritually impure], for it is considered attachment/joining. [The word] אום/cluster, mass, the olives that are collected together and attached each with another in the vat are called an אום.
+
+Mishnah 9
+
+נמצא על גבי פרודים (if [the insect] was found on top of the broken olives) = after he inserted a peg in the cluster/mass of olives to separate the cluster to several separate parts, and in each clod of earth from these parts from the cluster, there are olives that are attached.
+והוא נוגע בכביצה (and it touches an egg’s bulk) – that if he came to combine the olives that the creeping insect touches that have an egg’s bulk.
+טמא – all of the clod of earth [is impure] even though the clod of earth is attached from when inserted the peg in the mass/cluster to separate them, nevertheless, since there is in this clod of earth impure olives like the appropriate measure to defile others, which is like an egg’s bulk, it becomes attached to defile all the rest of the olives in it.
+פירודים על גבי פירודים (broken-off blocks on top of other broken-off blocks) – there are clods of earth on top of clods of earth that the creeping inspect is on the uppermost clod.
+אע"פ שהשרץ נוגע בכביצה – of that clod of earth.
+אין טמא אלא מקום מגעו – of the creeping insect [only what it touched through contact is impure], that is to say, that clod of earth that the creeping insect touched, but the rest of the clods of earth are ritually pure.
+נמצא – the creeping insect [is found]
+בין כותל לזיתים טהור - and we are not concerned that perhaps it (i.e., the creeping insect) was on the olives.
+נמצא בגג – that one brings up olives from the vat to the roof and the creeping insect is found afterwards in the olives that are on the roof.
+המעטן טהור – meaning to say that the olives that are in the vat are ritually pure, and we don’t say with the olives that were brought and were in the vat.
+נמצא במעטן – olives that he brought up on the roof, are ritually impure, for before he brought the the olives to the roof the creeping insect was in the vat.
+נמצא שרוף (if it found burned – and clean on the olives) – but a burnt creeping insect does not defile, as it is written (Leviticus 11:31): “whoever touches them when they are dead [shall be impure until evening],” similar to their being dead. And when it is found burnt on top of ritually pure olives, we are not concerned that perhaps it touched them before it was burned.
+מהוהא (tattered, scorched) – a cloth that was burned by fire and became like a kind of קורי עכבים/an impeding beam, and it no longer is susceptible to receive ritual defilement.
+טהורה – and we don’t say that perhaps it was ritually impure from the outset before it was singed/burnt.
+בשעת מציאתן – whether or leniency or whether for stringency (see Tractate Taharot, Chapter 3, Mishnah 5 where this principle is enunciated – at the time when they are found).
+
+Chapter 10
+
+
+
+Mishnah 1
+
+הנועל בית הבד מפני הבדדין – commoners who are not careful in their observance of Levitical uncleanness and tithing who do work in the olive press, the owner of the olives purified the in order that they would make the [olive] oil in ritual purity, and locked the olive press in their faces so that commoners should not enter there and they should not leave and be defiled through the contact of their commoner colleagues.
+והיו שם – within the olive press.
+כלים טמאין מדרס – which is a primary source of ritual impurity an they defile humans whether by contact, whether by carrying or whether by shaking.
+ר' מאיר אומר בית הבד אמא – for we are concerned that perhaps these ritually pure commoners were defiled and they returned and defiled everything, for they are not concerned about being careful on [matters of] defilement.
+רבי יהודה אומר בית הבד טהור – for they are careful on definitive defilement, since this member of the order for the observance of Levitical laws in daily intercourse purified them for this.
+ר' שמעון אומר אם טהורים להם – these are the vessels. As for example, that the wife of a commoner sat upon them or that they belonged to a commoner, that in their eyes were ritually pure.
+בית הבד טמא – for the workmen in the olive press are not careful from touching them, and one has to be concerned that perhaps they were defiled.
+ואם טמאין הן – as, for example, that they knew that a menstruating woman or a woman with a flux sat upon them.
+
+א"ר יוסי – like Rabbi Meir, he (i.e., Rabbi Yossi) holds that the olive press is ritually impure, but the reason of Rabbi Meir is because the olive press workmen are not concerned about defilement, whereas Rabbi Yossi holds that they are concerned about contact but they are not expert in [questions of] shaking, and they think that they are pure all the tine that they didn’t touch it. Therefore, the olive press is ritually impure, for we are concerned that perhaps they shook it, even though they didn’t touch them. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 2
+
+ומשקין טמאין בתוך בית הבד – and they are spilled on the ground and the olive press workmen tread upon them and they (i.e., the liquids) become attached to their feet and they return those liquids and defile the olives when the olive press workmen ascend and tread upon the olives unless there is land between the liquids and the olives in order that they can dry their feet from the impure liquids through their treading/walking on the land. But when there aren’t shoes on their feet and the impure liquids that are on their feet dried through their treading on the land, furthermore, the olives do not become defiled when they tread on them, for ritually impure liquids defile vessels but do not defile humans.
+הבדדין והבוצרין – surely that it (i.e., the Mishnah) did not use [the language] of those who harvest olives and those who cut grapes/"המוסקים והבוצרים" , because they (i.e., the Sages) made a degree on the cutting of grapes that it should be done [in a state of] ritual purity, but they didn’t make a decree on those who harvest olives, and the reason is explained in the first chapter of [Tractate] Shabbat (17a), for sometimes a person goes to his vineyard to know if his grapes have arrived [at the proper time] to cut them or not, and he takes a cluster of grapes and wrings them out and sprinkles them over the grapes, and at the time of the cutting of the grapes liquid still flows upon them and they have been made fit to be susceptible to receive ritual defilement. And this reason does not belong with the harvesting of olives.
+נאמנים לומר לא נגענו – and as for example, that a member of the order for the observance of Levitical laws in daily intercourse/חבר stands with them in the olive press, and we are not concerned that perhaps they touched it but it was not the intention of the member of the order for the observance of Levitical laws in daily intercourse.
+התינוקות – olive press workmen who brought their children with them, and purified them for this, and when their sons want to defecate, their fathers exit outside with them and they defecate beyond the wall, and we are not concerned that perhaps he touched defilement, and it was not the intention of the member of the order for the observance of Levitical laws in daily intercourse/חבר.
+
+Mishnah 3
+
+כיון שנכנסו לרשות מערה – that they ritually immerse there [in the cavern], like narrow pits, lengthy ditches and spacious cavities/caverns.
+דיו – and we are not concerned that perhaps they would not ritually immerse or that they would not immerse the vessels and they would say, “we ritually immersed and we ritually immersed [the vessels].”
+צריך לעמוד עליהן. לפי שאין בקיאין בדין טבילה וחציצה (this section is not found in the printed editions of the Mishnah and is a reading of the Bartenura commentary on this Mishnah)
+טהורים להם – as, for example, the vessels of another commoner who is not careful in the observance of the laws of Levitical uncleanness and tithing, that in their eyes these are ritually pure vessels because they are not warned/careful against the contact of a commoner. And Rabbi Shimon is according to his reasoning that we have explained above (in Mishnah 1 of this chapter). And the Halakha is according to Rabbi Yossi.
+
+Mishnah 4
+
+הנותן מן הסלים ומן המשטיח של אדמה (he who puts in the press grapes collected in baskets or as such as were spread on the ground) – grapes that were cut from the beginning for consumption and were not fit to be susceptible to receive ritual defilement, for they (i.e., the Rabbis) did not decree other on the person who cut the grapes from the beginning to [bring them to] the vat for wine-pressing and afterwards changed his mind regarding them and took them from the baskets or from the ground that he had spread the grapes upon them and placed them in the vat for wine-pressing.
+בית שמאי אומרים נותן בידים טהורות – since he came to placed them in the vat for wine-pressing, he is as if he cut them from the beginning [to bring them] to the vat for wine-pressing, and he needs to bring them to the vat for wine-pressing in ritual purity.
+ואם נתן בידים טמאות טמאן – but even though mere hands are second-degree [of ritual impurity], and nothing that is second-degree [of ritual impurity] can make something third-degree [of ritual impurity] with non-consecrated produce, perhaps they thought that what is ritually immersed for heave-offering is like heave-offering itself, alternatively, we are dealing with hands that first-degree [of ritual impurity]. And this is the opinion of Rabbi Shimon ben Eleazar as it is brought in the second chapter of [Tractate] Hullin [folio 33b].
+ובית הלל אומרים נותן לגת בידים טמאות ומפריש תרומתו בטהרוה – because they were not fitted for Levitical uncleanness since they were cut from the outset for consumption.
+מן העביט ומן המשטיח של עלים (from the large basket, strapped on the carrier’s back, in which the grapes are carried during the vintage and/or from the grapes spread out on leaves) – the עביט is a vessel that they place the grapes in it that they cut to bring to the vat for wine-pressing. And the grapes spread out on leaves on the face of the ground, and now the matter is proven that the person who cuts these grapes from the outset, he cut them for the vat for wine-pressing and not for consumption, therefore, the School of Shammai and the School of Hillel are in agreement in this that one brings them with ritually pure hands, for this that [the School of] Hillel is silent in the first chapter of [Tractate] Shabbat (Mishnah 4) and agrees him with the person who cuts grapes for wine-pressing in the vat is fitted for Levitical uncleanness.
+
+Mishnah 5
+
+האוכל – [he, (who is ritually unclean) eats] grapes.
+מן הסלים ומן המשטיח של אדמה – for they were cut, undefined, for consumption. Even though his hands were ritually impure and the grapes were dripping wine into the vat.
+הרי הגת טהורה – for those drops do not have the status of liquid, since they were cut for consumption, and it was not satisfactory to him with what it drips. But a person who eats from the large basket, strapped on the carrier’s back, in which grapes are carried during the vintage or from the gapes spread on leaves, even though the grapes are not split and they are not flowing in drops, if there fell from him a single berry and there isn’t the oblate side of a berry to which the stalk is attached for that berry, that is, in the place where the peduncle/stalk is on the mouth of the berry there is a kind of oblate side of a berry to which the stalk is attached and that oblate side of the berry to which the stalk is attached closes/conceals the mouth of berry so that liquid does not exude, and when the peduncle/stalk is uprooted with the oblate side of a berry to which the stalk is attached, liquid exudes and even though he took them to consume them, they have the status of liquid, since from the outset, he cut them for the vat and that liquid was defiled with his ritually unclean hands, and when it fell to the vat, it became defiled. And these words apply when he touched it with his hands in the place of the oblate side of the berry to which the stalk is attached, but if he didn’t touch in the place of the oblate side of the berry to which the stalk is attached, the vat was not defiled, for his hands didn’t touch the liquids in order that the liquid would return and defile the vat.
+נפלו ממנו ענבים – meaning to say a cluster of grapes, that the berries are attached to the cluster and the liquid does not exude, and they were defiled by his ritually impure hands, and they were made fit for Levitical uncleanness because it was cut for the vat.
+ודרכן במקום המפונה (and one trampled them in an empty part) – an empty/vacant place in the vat where there is nothing – not wine nor grapes and he trampled them ritual purity.
+כביצה מכוון טהור (if there was exactly an egg’s bulk there – it is pure) – the vat, for a food does not defile a vessel and when it exuded the first drop, it was missing from an egg’s bulk and food does not defile other food with less than an egg’s bulk. It is found that there is no defilement for this drop other than on account of the defilement that it received when it was food, therefore now also that it became a liquid, it lacks the strength other than as a food. But more than an egg’s bulk, it is ritually impure, for the egg’s bulk defiles the first drop according to the law of liquids, and the drop returned and defiled the vat, for the liquid defiles a vessel.
+
+Mishnah 6
+
+וניתזה צנורא (and spittle splashed forth) – spittle splashed forth from the mouth of a commoner who is speaking, and the spittle that exits from the mouth of a commoner defiles people and vessels according to the Rabbis, and all the more so food and liquids.
+פסיקו טהור – for we said that the edge of a cistern collected the ejection of spittle and prevents it from descending into the wine. And our Mishnah is speaking about a plastered cistern that does not receive ritual defilement. But in the Tosefta [Tractate Taharot, Chapter 11, Halakha 12] they stated that the cistern of [olive] oil is ritually impure, because the oil smoothens the edge of the cistern and [the ejection of spittle] smoothens and descends below to the oil that is in the cistern.
+
+Mishnah 7
+
+הזולף את הבור (if one empties the pit- of wine/oil) – he removes the wine or oil that is in the cistern/pit, and because he doesn’t remove all of it at once but rather bit by bit, it (i.e., the Mishnah) calls it זולף/pours, drips.
+ונמצא שרץ בראשונה – that he brought in a jug into the cistern and filled it, and similarly and second and similarly a third, and afterwards found a creeping insect in the jug that he filled first.
+כולן טמאות that from the first, everything that was in the cistern was defiled, whether the creeping insect was in the cistern or whether it was in the jug.
+באחרונה היא טמאה וכולן טהורות – for from it (i.e., in the last jug) was the creeping insect but not from the cistern, and even if t was from cistern, perhaps it fell into the cistern after all the first [jugs] had been filled.
+אימתי בזמן שהוא זולף – when he brings in the jugs themselves into the cistern and fills each of them one at a time.
+אבל היה זולף במחץ (but if he emptied the pit/cistern by using a ladle – to pour into the vessels) – that the jugs stand outside of the cistern, and he fills them through the ladle, and it is an earthenware vessel that is made/used to fill wine with it.
+נמצא שרץ באחת מהן היא טמאה בלבד – for I could say that the creeping insect was within the jug and not in the cistern.
+אימתי בזמן שהוא בודק – [when he examines] the ladle and the jugs, that he examined them that were wasn’t in them a creeping insect before he placed [olive] oil into tit, but he did not cover neither the cistern/pit nor the jugs all the time that he was bringing the ladle from this one to that one, for I could say that while he was walking the creeping insect fell into the jug, and similarly, if he covered it and did not examine also, perhaps it (i.e., the creeping insect) was in the jug beforehand.
+אבל היה בודק ומכסה – that he examined the jugs, and on every occasion that he would bring the ladle from one to another he would cover whether the pit/cistern or whether the jug, and whichever way you turn, this creeping insect was in the cistern from the outset, whether it was found in the jug or whether it was found in the pit, or whether it was found in the ladle.
+
+Mishnah 8
+
+העגולים לזגים (the space between the molds and the deposit of grape shells) – An עיגול is a kind of large millstone that they would put on the grape shells after they tread on the grapes by foot, in order that they wring out and all of the wine exuded that remained in them, and as a result of its weight and size of this mold/roller, they need many people to raise it on the pile of grape shells that are made like a kind of pile and to lower it, therefore it is considered the public domain to ritually purify a matter of doubtful defilement, because man are found there.
+כרם שלפני הבוצרים רשות היחיד (that [part of the] vineyard that is in front of the grape gatherers is the private domain) – for people are fearful to enter there, because he will be arrested/seized like a thief.
+אחר הבוצרים רשות הרבים (that which is behind the grape gatherers is public domain) – for there is a domain for all people to enter.
+כלי בית הבד של גת – meaning to say, and of (i.e., belonging to) the vat, for the olive press is for [olive] oil and there is a vat for wine.
+והעקל (and a bale of loose texture containing the olive pulp to be pressed) - it is made like a kind of knit box similar to a net, and after they have squeezed/wrung out the olives, they place the olive peat in that bale of loose texture containing the olive pulp to be pressed and place upon it something heavy to remove the remainder.
+מנגבן – but prior to this the ritually immersion is not benefitting/effective if they were defiled before the ritually impure liquids exuded from them that had been attached to them.
+חולטן (scalds them in hot water) – pours upon them hot water and afterwards ritually immerses them.
+בשבולת הנהר (in a rapid stream/ the current of the river) – a place where the waters flow/run, in order to remove the liquid that is attached on them. But the Halakha is not according to Rabbi Yossi.
\ No newline at end of file
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+Bartenura on Mishnah Tahorot
+ברטנורא על משנה טהרות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Tahorot
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022
+-sefaria.org
+
+Bartenura on Mishnah Tahorot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+שלשה עשר דבר. צריכה מחשבה – that he would intend upon it for human consumption. For all foods that are permitted do not require intention/thought. But this because it is prohibited for eating requires intention and afterwards it defiles. And especially in villages where there aren’t a multitude of people, but in the markets, it does not require intention/thought, for since there are a multiple of people that come to the market, there are a lot [of people] who eat the carrion of a clean bird. And this is explained sin in the last chapter of [Tractate] Utkzin [Mishnayot 1 and 3].
+ואינה צריכה הכשר (but does not require fitness/preparation) – but defiles the ritual impurity of foods like all other foods that came in contact with/touched a creeping animal which are made first-degree of ritual impurity, but they don’t require that water or other liquids come upon them and that they don’t come in contact with a creeping animal, for their rendering produce susceptible to ritual impurity is with seeds, as it is written (Leviticus 11:38): “But if water is put on the seed, etc. [i.e., and any part of the carcass falls upon it, it shall be impure for you],” and we (i.e., through the Rabbis) expound that just as seeds whose end is not to become defiled with a grave defilement requires preparation/fitness, even all whose end is not to become defiled with a grave defilement, that it defiles humans and garments in the esophagus, that does not require preparation.
+ומטמאה טומאת אוכלין בכביצה (and renders unclean with food uncleanness when it is the size of an egg) – that is like the size of an egg from it that came in contact with ritually pure foods they were defiled.
+וכזית בבית הבליעה – a person who ate from it an olive’s bulk is defiled, and his garments were defiled when it reached the esophagus, as it is written (Leviticus 17:15): Any person, whether citizen or stranger who eats what has died or has been torn, etc. [i.e., shall wash his clothes, bathe in water, and remain impure until evening; then he shall be pure].” And the verse is speaking of someone who consumes that carrion of a clean bird,’ and it is written, "תאכל"/”who eats”. But there is no consumption less that of an olive’s bulk.
+
+וחייבים עליה על ביאת המקדש – like the rest of all of the defilements, as it is written regarding the defilement of the Sanctuary and its Holy Things (Leviticus 5:4): “[Or when he touches human impurity] – any such impurity whereby one becomes impure” and we expound to include swallowing the carrion of a clean bird.
+ושורפין עליה את התרומה (and they burn heave-offering on its account) – if the carrion of a clean bird touched heave -offering, it is burned, that when it is not in the esophagus, it has the law of first degree of ritual impurity and it defiles the heave-offering through its contact to become second-degree of ritual impurity.
+והאוכל אבר מן החי ממנה סופג את הארבעים - and even if the limb was less than an olive’s bulk. But the anonymous Mishnah is not according to Rabbi Meir, for if it were according to Rabbi Meir, we would learn of it from the end of the [chapter] of “The Sciatic Nerve”/גיד הנשה (Chapter 7 of Tractate Hullin, folio 102a and see Mishnah 6) as he said that the [the law of a] limb from a living animal does not apply other than with pure cattle alone.
+שחיטתה ומליקתה מטהרת את טריפתה (slaughtering it and wringing its neck render it no longer unclean even if it is Terefah) – and removes it from [the status] of a carrion that it would not defile. For the wringing/pinching of the neck permits the inside to the Kohanim, as the ritual slaughter permits the outside. And just as its ritual slaughter purifies it, so its pinching/wringing of the neck purifies it. And the ritual slaughter that purifies the torn animal/Terefah from the status of a carrion we derive from Scripture, as it is written (Leviticus 11:39): “If an animal [that you may eat] has died, anyone who touches its carcass shall be impure [until evening],” there is what from the animal that defiles and there is that which does not defile, excluding the torn animal/Terefah that was slaughtered, and the same law applies to the torn bird.
+ר' יהודה אומר אינן מטהרות – that we don’t derive the torn bird from the torn cattle/animal.
+רבי יוסי אומר שחיטתה מטהרת ולא מליקתה – and the Halakha is according to Rabbi Yossi.
+
+Mishnah 2
+
+מיטמאות (become susceptible to uncleanness) – if a creeping animal touched them (i.e., the large feathers and down) they are defiled. And if they are impure, and the large feathers and down touched pure foods, they are defiled. For they are considered a handle to bring in and to remove/take out, and anything which is a handle becomes susceptible to becoming defiled and defiles.
+ולא מצטרפות (but they do not join together) – if the food was less than an egg’s bulk, the large feathers and the down do not combine to complete it to an egg’s bulk to defile through the ritual impurity of foods, as is taught in the beginning of [Tractate] Uktzin (see Chapter 1, Mishnah 1 – as it is not considered a protective part of the plant).
+הנוצה מצטרפת – for it is considered like a protective part of the animal. But the Halakha is not according to Rabbi Yishmael.
+החרטום (nose/beak) – that the bird gnaws/bites it.
+ראשי אגפים הראש הזנב (tips of the wings and the tip of the tail)- that remain attached to the body after it plucks off the down, and it is customary to cut/sever them and cast them away for they are not appropriate for eating. But on the fattened birds, we leave them and eat them with the bird, and that is what it states [by Rabbi Yossi at the conclusion of the Mishnah]: "שכן מניחים בפטומות"/”for so they are allowed to remain on fattened birds.” But the Halakha is not according to Rabbi Yossi. And these thirteen matters that are considered in our Mishnah, in the first section, there are night, for its ritual slaughter and its pinching/wringing of the neck are considered one, and both of them are pure for its torn animal, and the large feathers and the down and the nose/beak and the nails a, these [make up] the thirteen matters.
+
+Mishnah 3
+
+נבלת עוף טמא – that its end is not to defile a stringent defilement/uncleanness which does not defile humans and garments.
+צריכה מחשבה – that he will intend to eat/consume it.
+והכשר (and preparation)– of water or the rest of the liquids [for susceptibility to defilement], and afterwards it will come in contact with a creeping animal.
+לפסול את הגויה (to render the body unfit) – if it had been defiled, and he ate from half a loaf’s bulk, which is an egg and a half [of an egg], his (i.e., that of a Kohen) body is made unfit to eat heave-offering until he immerses [in a Mikveh].
+ואין בה כזית בבית הבליעה – as it is written (Leviticus 22:8): “He shall not eat anything that died or was torn by beasts.” He whose prohibition is because of the food of a carrion defiles through eating in the esophagus, excluding this whose prohibition is not because of eating carrion but rather because of eating anything that is impure/
+והאוכלה אין טעון הערב שמש – the person who consumes half of a loaf of it after it was defiled, for he invalidates the body to eat heave-offering, if he immersed [in a Mikveh] after he consumed it, he is permitted [to consume] heave-offering immediately, and does not require [the arrival of] a sunset.
+ואין חייבין עליה על ביאת מקדש – if he ate one-half a loaf of carrion of an impure bird and entered into the Sanctuary, it is defilement of the Rabbis, and even though that burn heave-offering upon it.
+והאוכל אבר מן החי ממנה סופג את הארבעים – and even though that eat an olive’s bulk whether it is flesh or sinews and bones, for now even according to the one who holds that [eating] the limb of a living animal requires an olive’s bulk for eating is written regarding it, here there is an olive’s bulk, nevertheless, he does not receive forty (really, thirty-nine) lashes. But because of something impure, he is not obligated, for there isn’t an olive’s bulk of flesh.
+ואין שחיטתה מטהרתה (for slaughtering it does not render it clean) – for eating. For a son of Noah who is permitted [to consume] an impure bird but is prohibited from [consuming] the limb of a living animal, but if he slaughtered it and it is moves convulsively/kicks, his slaughtering of it does not purify it for eating until it dies. Even though that with a clean [animal] even it is convulses, the slaughter is permitted for a son of Noah, in consequence of that it would be fit for an Israelite (i.e., the legal status required for its legitimacy might have easily been obtained). And this is how our Mishnah is explained at the end of the chapter, “The Sciatic Nerve”/גיד הנשה (see Talmud Tractate Hullin 102a).
+
+Mishnah 4
+
+ובבהמה העור והרוטב – all of this Mishnah is explained in Tractate Hullin, in the Chapter "העור והרוטב"/The Hide and the Fat/Juice (Chapter 9 of Tractate Hullin, Mishnah 1).
+
+Mishnah 5
+
+מצטרפין זה עם זה לטמא – if there isn’t in one of them the equivalent of an egg’s bulk, they combine to the measurement to defile according to the lighter/lenient of the two of them, for if it came in contact with/touched heave-offering, it invalidated it, according to the law of food that was defiled by the offspring of uncleanness that invalidates the heave-offering but does not defile it.
+כחצי ביצה וכו' – that they mixed this one with that one.
+שני – this mixture/combination has the law of second degree [of ritual impurity] upon it and it invalidates the heave-offering.
+שלישי – and invalidates the Holy Things.
+ראשון – and makes [through] its contact, second-degree [of ritual impurity]. For there is a measurement that first-degree [of ritual impurity] on the body to grant defilement.
+חלקן זה שני וזה שני – for in each of them is half of the measurement of the first, and half the measurement of the second. And it is taught in the Mishnah above (see this Mishnah, Tractate Taharot, Chapter 1, Mishnah 5) that first-degree [of ritual impurity] and second-degree [of ritual impurity] combine to the lighter of the two of them.
+
+Mishnah 6
+
+(all of these sections/segments are simple.) And every place where I am able to suspend that there is the bulk of an egg, it is the more severe of this one and that one, we follow after the more severe/stringent. But if not, we follow after the lenient/lighter.
+
+Mishnah 7
+
+מקרצות (pieces of dough – separated from the main dough in the trough) – pieces of dough. It is language of (Jeremiah 46:20): “[Egypt is a handsome heifer] A gadfly from the north is coming, coming!.”
+נושכות זו את זו (stick to one another) – that they are attached to each other and it is impossible to separate them unless they are stuck together.
+כולן תחילה – for they are considered as one and is if they touched all of them
+פירשו (if they were separated) – the pieces, this one from that one.
+במשקין כלן שניות – for as liquids they were first-degree [of ritual impurity] and they make [other things] second-degree [of ritual impurity].
+בידים כלן שלשיות – for hands are second degree [of ritual impurity] and make heave-offering third-degree [of ritual impurity].
+
+Mishnah 8
+
+מקרצת – a piece of dough that was first degree [of ritual defilement] and he attached to it other pieces.
+כולן תחילה – and one who has contact with the others is like one who touches the first degree [of ritual defilement], and it is considered connection/junction. And similarly, also, if it was second degree [of ritual defilement], they are considered connection/junction, for after if they separated, the defilement remains in them. But if it was third degree [of ritual defilement], if they separated, they don’t have defilement, for [something] third degree [of ritual defilement] does not make heave-offering fourth degree [of ritual defilement], even if they didn’t separate, they are not considered a connection/junction, and they are ritually pure.
+
+Mishnah 9
+
+ככרות הקודש – as, for example the two loaves (brought as a communal offering on Shavuot – see Leviticus 23:27 – which were leavened, resembling that of the shewbread which, however was unleavened, together with two lambs, ceremonially waved, and afterwards, divided among the priests and eaten in the Temple courtyard) and the shewbread (see Leviticus 24:5-9 – describing the twelve shewbread loaves that were placed on the sacred table in the Sanctuary each Shabbat; the bread of the previous week was divided among the priests and eaten; it was placed on the table in two arrangements of six loaves with frankincense placed between them or atop them) and similar kinds of things.
+שבתוך גומותיהן מים המקודשים (that within their indentations is preserved water in cleanness fitting for Holy Things)- that there were within the indentations that are on top of the loaf water that was made on the purity of Holy Things, and one loaf was defiled by a moving creature/unclean reptile, and the loaf that was defiled touched something that was second degree [of ritual impurity] , and the second [touched] that which was third degree [of ritual impurity] and even if they are one-hundred, all of them are ritually impure, and even though they didn’t touch the water that was in the loaf but rather all of the loaf touched/came in contact with its neighbor/fellow [loaf], all of them were defiled, for the honor in which sacred objects are held makes them [fit for Levitical uncleanness (even without contact with liquids)], as if the liquid that is within each loaf that is made first degree [of ritual impurity]that which touched the loaf and defiled it. But heave-offering is not such, but rather, the first loaf [of heave-offering] that is defiled by a moving creature/unclean reptile alone defiles its neighbor/fellow loaf to become second degree [of ritual impurity], and the second-degree invalidates the third-degree, but not further, and we don’t worry about the liquid that is within the hole/indentation.
+אם יש בין הככרות משקה טופח אף תרומה כולן טמאות (if there is between the loaves dripping liquid, even in the case of heave offering, the whole is ritually unclean) – that the liquid dripping that is between each and every loaf returns to become first degree [of ritual impurity], and defiles the loaf that it touches to make it second degree [of ritual impurity], and similarly, forever. Another interpretation: Holy loaves that are placed on a plank/board that are made with indentations/holes, and each loaf is placed within its hole/indentation. But the מים המקודשים/preserved water in cleanness fitting for Holy Things, we have the reading, meaning, and similarly, the preserved water in cleanness fitting for Holy Things that are placed in a vessel that is made with indentations/holes, if one of them is defiled by a moving insect/unclean reptile, all of them are defiled, for the vessel combines/joins what is within it to the Holy Things. But not for heave-offering, for heave offering does not defile other than first degree [of ritual impurity] and second degree [of ritual impurity] and invalidates third-degree [of ritual impurity] where they touched one another, but the vessel does not combine/join. But if there is dripping liquid between the holes/indentations, everything is ritually impure, for the loaf which is second degree [of ritual impurity] makes the liquid first-degree [of ritual impurity] and returns and defiles another loaf, and similarly all of it.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+האשה – we are speaking of a ritually pure woman.
+שהיתה כובשת ירק (that was pickling/pressing vegetables) – of heave offering in a pot and that vegetable was not susceptible to receive ritual defilement, but rather in the manner of those who pickle that they cut/sever the vegetable without liquid and salt it and place them in a pot or in a jar and afterwards place upon them wine or vinegar or oil (and that leaf is made susceptible to receive ritual defilement).
+ונגעה – with unwashed hands which make the heave-offering/priest’s due unit/invalid.
+בעלה – [on the leaf] of a vegetable that is half in the pot with the liquids and half outside of the pot dry, and she touched it in the dry place.
+אע"פ שיש בו כביצה – which is the measurement to defile foods.
+הוא טמא – that leaf [is impure].
+והכל טהור – the rest of the vegetable and the liquids that are in the pot, for this leaf part of which is in the pot does not come defile it, for the hands are second degree [of ritual impurity] and the leaf is third degree [of ritual impurity], but something that is third-degree does not make something fourth-degree in regard to heave-offering.
+נגעה – for mere hands are second degree [of ritual uncleanness].
+במקום משקה – that is to say, in a place where the leaf is not dried, the liquid that is upon it (i.e., the leaf) becomes first degree [of ritual defilement], for everything that invalidates the heave-offering defiles liquids to become first degree [of ritual defilement], and the liquid makes the leaf second-degree [of ritual defilement. Therefore, when there is on a leaf an egg’s bulk, that is the the measure to defile other things.
+הכל טמא – even the pot itself [is ritually impure], for part of the leaf that is in the pot makes the liquid that is in the pot first degree [of ritual defilement] and it (i.e., the leaf) returns and defiles the pot, as is brought in the first chapter of [Tractate] Shabbat [see the Bartenura commentary to Mishnah 4] concerning food and vessels that were defiled by liquids.
+אין בו כביצה הוא טמא – that leaf that she touched [is ritually impure].
+והכל טהור – for less than an egg’s bulk it does not defile other [things].
+חזר לקדירה – that place that liquid touched it (i.e., the leaf).
+הכל טמא -even though there isn’t on the leaf an egg’s bulk [of liquid], for the liquid that touched it returned and defiled all that was in the pot, and even the pot itself.
+היתה מגע טמא מת – this woman who is pickling the vegetables, for the woman is first-degree [of ritual impurity] and the leaf that she touched is second degree [of ritual impurity], therefore, if there is an egg’s bulk on it, everything is ritually impure.
+היתה טבולת יום מנערת את הקדירה (if one who had immersed herself on that same day was emptying (or stirring) the pot) – for now the woman has two defilements: one – that she is someone who had immersed herself that day, and the other – that hands are second-degree of ritual impurity, as it is taught regarding unwashed hands, and both of them are necessary [to teach in the Mishnah] because of the concluding clause. [The word} מנערת – that she empties out what is within the pot (another version), מנערת – she stirs with a spoon that is in her hand that which is in the pot.
+ספק מן הקדירה נתזו (doubt whether it – the liquid had splashed from the pot) – and what is within the pot is not defiled.
+ספק שהקלח (a doubt whether the jet/the stalk) – which is completely filled with liquid and it is within the pot touched her hand.
+הירק פסול – because of doubt of being someone who immersed that day, but not because of doubtfulness of [the status] of her hands, as is taught in the Mishnah in Chapter 2 [Mishnah 2] (regarding the stringency of whether her hands were unclean or not), there is a greater stringency regarding someone who immersed that day for the doubtfulness concerning [whether] a person who immersed that day invalidates the heave offering/priest’s due, but the hands are doubtfully pure.
+והקדירה טהורה – because a person who immersed that day did not defile it (i.e., the pot) even it is she certainly touched the liquids, for a person who immersed that day does not make liquids first degree [of ritual impurity], as is taught in the Mishnah [Tractate Parah, Chapter 8, Mishnah 7]: “All who renders the priest’s due/heave offering unit defiles the liquids to be first-degree [of ritual impurity] except for a person who had immersed that day.” But if it is because of [her] hands, she does not defile it, for since there is a doubt lest it (i.e., the liquid from the pot) splashed upon her hands, from doubt the pot is ritually pure, for hands that are doubtfully impure are pure.
+
+Mishnah 2
+
+האוכל אוכל ראשון – his body is made first degree [of ritual impurity] so that his contact is second-degree [of ritual impurity]. And the person who eats food that is second-degree [of ritual impurity], his body is made second-degree [of ritual impurity], but if he came in contact with heave-offering/priest-due, he invalidated it, these are from the eighteen matters that were decreed on that self-same day (i.e., when Rabban Gamaliel was deposed as President of the Sanhedrin described in Talmud Berakhot 28a – see the Bartenura commentary to Tractate Shabbat, Chapter 1, Mishnah 4 for the full list of the eighteen decrees). And specifically, that he consumed half of a loaf, which is an egg and a half worth according to Maimonides and two eggs’ worth according to Rashi. And this is the measurement of food to make the body unfit.
+רבי יהושע אומר האוכל אוכל ראשון ואוכל שני נעשה גופו שני – for he holds that we don’t compare for him the one who eats to be like the food itself. For that which compares the person who consumes second-degree [of ritual impurity] food to be second degree [of ritual impurity] and not third-degree [of ritual impurity, because since we found that second degree [of ritual impurity] makes someone second-degree [of ritual impurity] through liquids, for the liquids which were defiled by someone with second-degree [of ritual impurity] are made first degree [of ritual impurity] and a person who comes in contact with them is second-degree [of ritual impurity], but if we would compare to him who consumes food that is second-degree [of ritual impurity] becomes third-degree [of ritual impurity], it would not invalidate the heave-offering/priest’s due, for something that is third-degree [of ritual impurity] does not make something fourth-degree [of ritual impurity] regarding heave-offering/priest’s due, but the Sages decreed on someone who consumes food that is second degree [of ritual impurity] that he would invalidate the priest’s due/heave offering, because sometimes he consumes ritually impure foods and casts liquids of heave-offering into his mouth while the ritually impure foods are in his mouth and invalidates them, therefore, even though that when eating foods that are first-degree [of ritual impurity], we don’t compare him to one who eats like the food itself, that by consuming food that is second-degree [of ritual impurity] we compare him to be second-degree [of ritual impurity] like the food, in order to invalidate the heave-offering/priest’s due.
+שלישי שני לקודש – a person who eats food hat is third-degree [of ritual impurity], his body becomes second-degree [of ritual impurity] for Holy Things, and he makes third-degree [of ritual impurity] and fourth degree [of ritual impurity] with Holy Things.
+ולא שני לתרומה – for if he came in contact with heave-offering, he did not invalidate it, but however, he is prohibited to consume heave-offering, and this is proven in the Gemara in Chapter Two of [Tractate] Hullin [folio 37a].
+בחולין שנעשו על הרת תרומה – meaning to say this food is food of first-degree [of ritual impurity] and one who consumes food of second-degree [of ritual impurity] and third-degree [of ritual impurity] that we taught in our Mishnah, we are speaking about unconsecrated produce that was made on the purity of priest-due/heave offering, for mere unconsecrated produce does not have a third-degree [of ritual impurity].
+
+Mishnah 3
+
+הראשון שבחולין טמא ומטמא – [defiles] heave-offering/priest’s due, that a loaf of heave-offering that came in contact with first-degree [of ritual impurity] of unconsecrated foods, becomes second-degree [of ritual impurity] and makes third-degree [of ritual impurity] unfit/invalid.
+והשני שבחולין – makes heave-offering unfit/invalid but does not defile, for third-degree [of ritual defilement] of heave-offering does not make something fourth-degree [of ritual defilement], therefore third-degree [of ritual defilement] of heave-offering is not considered defiled, but rather unfit/invalid.
+והשלישי של חולין – this is what he said and if there is in those unconsecrated foods third-degree [of ritual impurity] as, for example, that they became through the purification of heave-offering/priest’s due.
+נאכל בנזיד הדמע (is consumed in a pottage of Holy Things)- in a cooked dish [that heave-offering] is mixed in, for the heave-offering/Terumah is called דמע/Holy Things (i.e., another name for Terumah) , as it is stated (Exodus 22:28): "מלאתך ודמעך לא תאחר [בכור בניך תתן-לי]"/You shall not put off the skimming of the first yield of your vats. [You shall give to Me the first-born among your sons],” and in the second chapter of [Tractate] Hullin (folio 34b), it proves that specifically, when there isn’t in the pottage of Holy Things an olive’s bulk of heave offering incidentally for consuming a certain quantity of bread (i.e., a piece, which is defined by the Tosefta Negaim, Chapter 7, Halakha 10 as half a loaf of which three make a Kab) that permits him to eat food which is third-degree [of ritual impurity], but if there is an olive’s bulk of heave-offering incidentally for consuming a certain quantity of bread (i.e., half a loaf), it is prohibited, for we hold that a person who consumes that which is third-degree [of ritual impurity] from unconsecrated food, that was made through the purification of Terumah/heave-offering, his body is made unfit from consuming heave-offering.
+
+Mishnah 4
+
+הרביעי נאכל בנזיד הקודש (And [heave offering] in the fourth degree of ritual impurity is eaten in a pottage of Holy Things) – that is to say, that if there is in that heave offering fourth degree [of ritual impurity], as, for example, that was prepared in conditions of cleanness pertaining to Holy Things, and similarly the fifth degree [of ritual impurity] that is eaten in a pottage of Holy things, as is taught further on (in Mishnah 5 of this chapter) , this is how what he said: and if there is that Holy Thing fifth-degree [of ritual impurity] as, for example, that it was prepared in conditions of cleanness of a sin-offering of the ashes of the Red Heifer, as we stated, the clothing of those who consume Holy Things are [ritual impurity imparted] through treading (usually by someone with gonorrhea, a woman with an issue, a woman after childbirth and/or a menstruating woman) for a sin-offering is eaten in a pottage of Holy Things, it is permissible to combine in it a cooked dish of pure Holy Things.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+השני שבחולין מטמא משקה חולין – for all that invalidates/renders unfit the heave-offering/priest’s due defiles liquids to become first-degree [of ritual impurity] (see Tractate Parah, Chapter 8, Mishnah 7).
+מטמא משקה קודש – that all which invalidates/renders unfit Holy Things defiles (holy) liquids to be first degree [of ritual impurity] for Holy Things.
+שנעשו על טהרת הקודש (that was prepared in conditions of cleanness pertaining to Holy Things) – meaning to say, that which we said, that heave offering of third-degree [of ritual purity] makes unfit/invalidates but does not defile foods of Holy Things, these words apply when they were prepared in conditions of cleanness pertaining to Holy Things. But if it they were prepared in conditions of cleanness pertaining to heave offering/priest’s due, that it was not protected/guarded in conditions of cleanness pertaining to Holy Thins, the third-degree [of ritual impurity] defiles the second degree and makes unfit/invalidates first-degree [of ritual impurity] of Holy Things. For the ritual purity of heave-offering is impure next to Holy Things, for it is considered third-degree [of ritual impurity] of heave offering next to the Holy Things as if it was defiled by a moving creature/unclean reptile itself.
+
+Mishnah 7
+
+ר' אליעזר אומר שלשתן שוין – as he explains further on, for Rabbi Eliezer does not hold the purity of heave-offering which is Levitical uncleanness next to Holy Things.
+השלישי שבכולן – third-degree of [ritual defilement] is not found with unconsecrated foods unless they were made through the purity of heave-offering. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 8
+
+האוכל אוכל שני לא יעשה בבית הבד – he should not engage in the making of [olive] oil in the olive press, for Rabbi Yehoshua above (in Mishnah 2 of our chapter) agrees with Rabbi Eliezer that a person who consumes food that is second degree [of ritual impurity] he himself becomes second degree [of ritual impurity and invalidates the heave offering and defiles liquids to be first degree [of ritual impurity] (that is the oil).
+על גב הקודש – on the purification of Holy Things.
+הרי אלו כחולין – and they don’t come into the category of third-degree [of ritual impurity].
+הרי אלו כתרומה – and they do have a third degree [of ritual impurity]. And these Tannaim/Mishnaic teachers both of them (see the previous Mishnah) hold that unconsecrated foods that were made through the purification of Holy Things are not similar to Holy Things, for there isn’t anything that makes fourth degree [of ritual impurity] other than Holy Things from Holy Things alone. And they dispute with the Mishnah above (i.e., the previous Mishnah) that teaches that “third degree [of ritual impurity] spoils foods of Holy Things”/"השלישי שבכולן ...פוסל לאוכלי קודש".
+
+Chapter 3
+
+
+
+Mishnah 1
+
+הרוטב והגריסין שהן משקה טופח (the broth/juice/jelly of meats, and the pounded beans which moisture dripping on them/running liquid) – they are so moist when they have on them enough to moisten other objects.
+הרי הן תחילה -that they are considered as a liquid.
+קרשו הרי אלו שניים (if they became congealed, they are second-degree [of ritual impurity]) – for since they congealed they are considered like edibles that came in contact with liquids.
+חזרו ונמוחו כביצה מכוון טהור (if they once again dissolved – if they are the volume of an egg exactly, it is pure) – that the status of food left from them and the status of liquid descended upon them, and their defilement blossomed when they were changed, but there isn’t to this liquid anything that will defile it, for when the first drop departed, the food was reduced from that of the size of an egg’s bulk, and less than an egg’s bulk it doesn’t defile others, but more than an egg’s bulk it is impure, as the reason is explained [in the Mishnah] , for when the first drop departed , that drop was defiled with an egg’s bulk of impure food, and when all of it dissolved afterwards, the drop returned and defiled everything.
+
+Mishnah 2
+
+השמן תחילה לעולם – and even though it congealed it doesn’t depart from the status of liquid.
+ר' שמעון שזורי אומר אף היין – [wine] that congealed does not depart from the status of liquid. But the Halakha is not according to Rabbi Shimon Shezuri.
+וגוש של זיתים (lump/clod of olives) – many olives that are attached together. And we are speaking about an impure lump/clod.
+בביצה מכוון טהור – the oven [is pure], for food does not defile a vessel. But liquid that comes out from the clod/lump on account of heating, it has nothing for what that it defiles, for since the first drop [of liquid] departed [upon heating], it is missing from an egg’s bulk, but when there is in the clod/lump more than an egg’s bulk, when the first drop exudes there still remained in the clod/lump the equivalent of an egg’s bulk, and when the drop in the clod/lump is defiled, and it returned to being first-degree [of ritual impurity], the drop defiled the oven, for liquids defile a vessel.
+אם היו פירודים – if the olives were separate that they are not a lump/clod.
+אפילו הן מאה – meaning to say even if they are the measurement of one-hundred eggs, they do not combine to be an egg’s bulk to defile the oil that exudes to become first-degree [of ritual defilement].
+
+Mishnah 3
+
+ובלבד שלא יגע במשקין – as for example, that he pressed them with flat wooden implements that do not become defiled , for now there is nothing here that would defile the liquids other than the husk/pomace of grapes that someone defiled by a corpse had touched , for he was not careful regarding their contact other than when liquid exudes, and when the liquids come in contact with the husks/pomace of grapes there is already missing the measurement of an egg’s bulk. But food does not defile with less than an egg’s bulk.
+יותר מכביצה טמא - that since the first drop had exuded, it became defiled with the equivalent of an egg’s bulk, for even though the liquid that is absorbed in the food is not susceptible to receive ritual defilement with it, it completes its measurement. For like it, we find adjacent (in the next Mishnah) regarding an olive’s bulk from a corpse or from a carrion that had been reduced/shrank in the sun and he placed them in the rain and they swelled up, for the rains that are absorbed/swallowed up complete to make up the measurement.
+
+Mishnah 4
+
+הרי אלו טהורים – an egg’s bulk they consume and it is referring to an olives’ bulk from a corpse and an olive’s bulk from a carrion and a lentil’s bulk from the a creeping insect/reptile.
+הניחן בגשמים ונתפחו טמאין – for all of the measurement that we follow are after their size/greatness. And from here, we hold that there is no suspension/removal of an object from its purpose regarding prohibitions.
+
+Mishnah 5
+
+אם טמאות טמאות – like that which is taught further on in the Mishnah in the Chapter "השרץ והצרפדע" [Tractate Taharot, Chapter 5, Mishnah 7]: “If one touched someone at night, and it is not known if he is alive or dead, and in the morning he arose and found him dead,… the Sages declare unclean….for all unclean things [are adjudged] as they are at the time that they are found.” And specifically, in the place where they are found, to exclude if he touched someone at night in this corner and on the morrow found him dead in another corner and other things similar to it.
+אם מכוסות מכוסות – as, for example, an earthenware vessel that is surrounded by an airtight lid , we don’t say that perhaps at the time that the corpse was in the tent, it was uncovered and now it is covered, or if they found it uncovered, we don’t say that perhaps at the time that the corpse (was in the tent) it was covered and surrounded by an airtight lid.
+מחט שנמצאת מלאה חלודה (a needle that was found filled with mold/rust) – that prevents the sewing, for mold/rust like this purifies it from its defilement.
+או שבורה טהורה - and we don’t say that perhaps that it when it was whole it was defiled, and when he would repair it and it would return whole, it would return to its earlier/older defilement, and this is the explanation – that if they are pure, they are pure, as is taught above.
+
+Mishnah 6
+
+בחזקת טהרה – for even though that regarding doubtful ritual impurity in the private domain is considered as doubtfully impure and this alleyway is the private domain, nevertheless since the doubt is in a matter where it the temperament/disposition [of the participants] is lacking to be able to be asked, as for example, a deaf-mute, imbecile and/or a minor child, he is considered pure in his status of doubt, for this we derive from Scriptural verses, as it is written (Leviticus 7:19): “Flesh that touches anything impure shall not be eaten.” This implies that something that is definitely impure shall not be eaten; if it is doubtfully impure it may be eaten, as it is written (Leviticus 7:19): “Only he who is pure may eat such flesh.” Someone who is definitely pure may eat it, but if he is doubtfully impure/doubtfully pure, he shall not eat it. But is it not that we learn from it here that when he has awareness/understanding to be interrogated, [as opposed to] when he doesn’t have awareness/understanding to be interrogated.
+וכל הפקח – that he has awareness/understanding to be interrogated. If he does not know if he walked in a place of defilement or not, he is under the presumption of defilement. For someone of doubtful defilement in the private domain, his [presumption of] doubt is impure which we derive from [the case of] the Sotah/woman suspected by her husband of being unfaithful, and there is a doubt if she is defiled or not and this doubt is in a place of a married woman’s hiding with a man under suspicious circumstances, that is, in the private domain, and the All-Merciful stated (Numbers 5:13): “and she keeps secret the fat that she has defiled herself without being forced,” but a woman suspected by her husband of being unfaithful has awareness/understanding to be interrogated if she has been defiled or not.
+
+Mishnah 7
+
+ואין השושנים אלא במקום טומאה – for it is impossible that he (i.e., the young child) would take the lilies unless he entered into the cemetery.
+טהור – since it is possible to be placed beside him by another [person], perhaps another child picked/gathered them and gave them to him, for a child lacks awareness/understanding to be interrogated and anything where there is suspicion] of doubt [concerning him] is ritually pure.
+וכן חמור – that was standing in a place of ritual purity and we do no know if it entered into the place of defilement.
+כליו טהורים – because it lacks awareness/knowledge to be interrogated.
+
+Mishnah 8
+
+תינוק שנמצא בצד עיסה – a ritually impure child that is found at the side of started dough and a piece of this started dough was in his hand.
+ר' מאיר מטהר – Rabbi Meir according to his reasoning who took into consideration the minority (i.e., the possibility of the rarer cases) and held that the majority of small children slap the started dough, and perhaps he himself took the risen dough and defiled the started dough, but the minority [of young children] do not slap but perhaps a ritually pure person took it and gave it to him, this started dough remains in the presumption of ritual purity, for this minority is near to a presumption and the majority was impaired/weakened, and it was half-and-half and that is ritually pure regarding a young child who lacks the awareness/knowledge to be interrogated.
+וחכמים מטמאים – according to their rationale that they are not concerned about a minority, for most young children slap [the dough]. And the Halakha is according to the Sages.
+נקירת – there are small incisions/pickings in the started dough on account of the hens that pecked in it.
+שינגבו את פיהן בארץ – it is the manner of hens after they drank [water], they dry their mouths on the ground. Therefore, if there is land that forms a partition between the liquids to the loaves [of dough] in order that they can dry their mouths on it after they drank, the loaves [of dough] are ritually pure. But if not, they are impure, for they were defiled with impure liquids that were in the mouths of the hens. But even though that when the land forms a partition, we are doubtful if their mouths were dried or not, this is a doubtful defilement in a matter that there isn’t awareness/knowledge to be interrogated, and its doubt is [nevertheless deemed] ritually pure.
+שהוא פיקח – for it is not his manner to drink all the time that he finds food [to consume]. For he (i.e., Rabbi Eliezer ben Yaakov) says that whenever liquids are found but food is not always found. And the Halakha is according to Rabbi Eliezer ben Yaakov.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+הזורק. ככר לבין המטפחות – there is no difference whether he threw a ritually pure loaf among ritually impure keys, or whether he threw impure keys among the [ritually pure] loaves, and it is not known if the loaf came in contact with/touched the ritually impure keys, the loaf is ritually pure, for the [anonymous] Tanna/teacher of this Mishnah holds that someone who throws is like one who lacks the awareness/knowledge to be interrogated.
+ר' יהודה אומר ככשר לבין המפתחות טמא – for Rabbi Yehuda holds that a person who throws (whether impure keys or loaves) has awareness/knowledge to be interrogated, and his [status of] doubt makes him ritually impure. However, when he threw [a ritually impure key among the loaves], it (i.e., the loaf) is ritually pure, since the defilement does not come to rest in a place but rather passes over the ritually pure [loaf], its doubt is [presumed to be] ritually pure. But the Halakha is not according to Rabbi Yehuda. And the [ritually pure] loaf and the [ritually impure] keys that our Mishnah uses, the same law applies for all the rest of the things that are thrown, but because it is the practice of people to throw a loaf and keys one to the other, because of that, [the Mishnah] took this [example].
+
+Mishnah 2
+
+ספק נגע ספק לא נגע ספיקו טהור – and even in the private domain, and even regarding an individual who has awareness/knowledge to be interrogated who is holding the defilement/defiling object, because the defilement has no place that it rests upon, for all the while that it is in the mouth of the weasel or in the mouth of the dog it is not considered to be resting in any place, but rather it is passing defilement, therefore, its matter of doubt is deemed to be ritually pure, and even if the one who is holding the defilement/defiling object has awareness/knowledge to be interrogated.
+
+Mishnah 3
+
+היו מנקרין בהן – if the weasel cast off the creeping animal or the dog [cast off] the carrion that is in their mouths onto the ground and they would peck at it, there is a place for the defilement and its manner of doubt is ritually impure.
+
+Mishnah 4
+
+ספק אדם – there is doubt if it (i.e., the raven with an olive’s bulk of a corpse in its mouth) overshadowed over a person.
+טמא – for he has awareness/knowledge to be interrogated, and he is not ritually pure for the reason that the defilement [of the olive’s bulk of a corpse] is in the mouth of the raven and it is passing defilement , and everything that overshadows is considered that there is defilement in the palce, and even that which is thrown.
+ספק כלים – there is doubt whether it (i.e., the raven) overshadowed [with the olive’s bulk of a corpse in its mouth] over the vessels.
+טהור – for they lack awareness/knowledge to be interrogated.
+הממלא בעשה דליים – one after another.
+ונמצא שרץ באחד מהן הוא טמא וכלן טהורים – and these words [refer to the situation] where [the bucket] lacks basins, all of them are ritually impure, for perhaps the creeping animal was the first [inside], and that which didn’t fall in with the water, we state that the basins prevented it.
+העליון טהור – [but we are not concerned that perhaps it was from the upper one] it (i.e., the creeping animal) fell to the lower one (i.e., vessel).
+
+Mishnah 5
+
+על ספק בית הפרס - heave offering/priest’s due that entered into an area in which uncertainty exists concerning the location of a grave or a corpse, that this is a field in which a grave was plowed up and it is doubtful if there within a bone a barley-corn’s bulk from the corpse.
+ועל ספק עפר הבא מארץ העמים – that dust that comes from the lands of the nations, we have doubts regarding the mass of earth from a grave containing parts of a decayed human body. And it is taught concerning the land of the nations/ארץ העמים and the area in which uncertainty exists concerning the location of a grave or a corpse/בית הפרס, they (i.e., the Rabbis) decreed that they would defile through contact and through lifting.
+ועל ספיקן של בגדי עם הארץ – for regarding all of them we are in doubt if his menstruating wife sat upon them.
+ועל ספק כלים הנמצאים – for we don’t know if they are ritually impure.
+ועל ספק רוקין – for perhaps they are of a person with gonorrhea or a woman with flux, or that of a menstruating woman or someone who just gave birth.
+מי רגלי אדם שהן כנגד מי רגלי בהמה – it teaches us a noteworthy point, and we don’t say that since these (i.e. urine) are from beasts, those also are from beasts, and even though there are two doubts (i.e., a compound uncertainty) for a leniency, the doubt regarding beasts [and] the doubt regarding a human being, and even if you can assume that [both] are from a human being, perhaps, the person is pure. And Maimonides explains through reference to the Tosefta (see Tractate Makhshirin, Chapter 3, Halakha 13 and Tractate Taharot, Chapter 5, Halakha 2), as for example, that the urine of a ritually impure man was mixed with the urine of a beast in equal measure, and this is nearby the urine of cattle, and we have a doubt if the appearance of the human urine was nullified and that all of them are ritually pure, or that they weren’t nullified and all of them are ritually impure.
+על ודאי מגען שהוא ספק טומאתן (because of certainly touching them which is a manner of doubt in respect to their [imparting] uncleanness)- he knows with certainty that priest’s due/heave offering came in contact with them, but he doesn’t know if they are ritually impure or not, as we have explained the doubt in all of them.
+וחכמים אומרים ברשות היחיד תולין – on the doubt of their contact, and we don’t burn them because it is a compound uncertainty which is ruled as a leniency, there is a doubt whether it touched and there is a doubt whether it did not touch, and even if you can assume that it came in contact, there is doubt of whether they are ritually impure or ritually pure. But the Halakha is not according to Rabbi Yossi who stated that on doubt of their contact we burn them [in the private domain].
+
+Mishnah 6
+
+אחד טמא – it is not definitively impure that it is known that it (i.e., the two drops of spittle) are from a person with gonorrhea or of a woman with a flux, for if so (i.e., that it is definitely known that it is impure), in the private domain, it is burnt like the other things that are doubtfully impure, but rather, one is ritually impure from mere spittle and one is pure for it is known that it is from a ritually pure person, and since that even if definitely touched the impure [spittle],that which is mere spittle is not [impure] other than according to the Rabbis, here where there is doubt of whether it touched the pure [spittle], we suspend it in the private domain, whether through contact or whether through carrying or whether through movement , whether it is moist or dry. But not so dry that one is not able to return and to permit it as it was, for this is completely pure even if it (i.e., the spittle) is definitely from someone with gonorrhea, but that it is able to be return and to be permitted in the form that it was.
+ועל מגען ברה"ר בזמן שהן לחים – it is impossible that something from them would not cleave/attach a little bit on the body of the one who touches them, and it leaves from the status of doubtfully impure in the public domain, and it has the law of the private domain when it is attached a little bit on the body of a person. But dry spittle which is not attached, if he touched it, it is doubtful impurity in the public domain, where his manner of doubt is considered ritually pure.
+ועל משאן בין לחין בין יבשין - when the defilement becomes detached in the public domain and is carried by a person, it is not considered any longer as defilement in the public domain, but it is defilement in the private domain as we have stated.
+היה רוק יחידי- from the spittle that is found, it is doubtful whether it is of a ritually impure person or of a ritually pure person.
+ונגע בו ונשאו והסיטו – even in the public domain, and afterwards it touched heave offering/priest’s-due.
+שורפין עליו את התרומה – as is taught in the first clause of the Mishnah, if it had definite contact which is doubtful defilement, we burn the priest’s due/heave-offering.
+
+Mishnah 7
+
+ספק מים שאובים – it is doubtful if the drawn waters fell into this Mikveh/ritual bath and invalidated it or they didn’t fall, or that we saw that drawn waters fell into it, that there is a doubt if there were three LOG which is the measure to invalidate the Mikveh, or that there weren’t in them according to this measure. And all of the rest of the doubts are explained further in [the Mishnayot] in our chapter.
+
+Mishnah 8
+
+ספק טמאה צפה על פני המים – there is a doubt if it (i.e., the water) touched the uncleanness floating on the surface of the water or it didn’t touch it.
+בין בכלים בין בקרקע – whether the water was in vessels or whether the water was on the ground, it is ritually pure, for it is considered as if there is no place for uncleanness.
+בכלים טמא – for they are considered as if there is a place for uncleanness. But the Halakha is not according to Rabbi Shimon.
+ספק ירידתו טמא (if the doubt has to do with his descent into the water) – for it is manner of a person when he descends to a pond of water that everything that is in the water comes upon him, on account of the movement that when he begins to wash himself. But when he ascends from the water, the things that are in the water distance themselves from him and go to the sides of the pond.
+אפילו אין שם אלא מלא האדם והטומאה – that the place is narrow in the path for it is impossible for him that he wouldn’t touch it, nevertheless he is ritually pure, for he (i.e., Rabbi Yossi) holds that the uncleanness that floats does not defile. Such is what I found. But Maimonides explains that all the while that he didn’t know with certainty that he touched uncleanness, he is ritually pure. It appears that if he was on the path where it is impossible for him that he doesn’t touch it, he is ritually impure.
+
+Mishnah 9
+
+ספק משקים ליטמא – ritually pure liquids that a doubt appeared on them if they were susceptible to receive defilement or not, their doubt is ritually impure, as we will explain further on.
+לטמא טהור – and if the liquids are ritually impure and we have a doubt if they defiled the ritually pure thing or not, its manner of doubt is that it is ritually pure.
+וזרקה לבין הככרות כו' ספיקו טהור – as for example that we had a doubt if after the staff came to rest the liquids touched the loaves [of bread] or didn’t touch them. For if it was at the time of throwing, it had defilement that has no place, and even with a creeping animal according to the Torah, its manner of doubt is ritually pure, since the defilement is thrown. But if you say that yet I will derive (that it is ritually pure) even with a creeping animal because it does not have awareness/knowledge to be interrogated. But one can say, that it is possible to establish that our Mishnah is dealing with a case when a person is holding the loaves.
+
+Mishnah 10
+
+ספק משקין אוכלין טמא – for Rabbi Yossi holds that defilement of liquids to defile others according to the Torah, for he expounds on the Biblical verse (Leviticus 11:34): “as to any liquid that may be drunk, it shall become impure if it was inside any vessel,” to defile others, therefore, something that is a matter of doubt in respect to liquids, if it has to do with foods, it is impure.
+ולכלים טהור – for the defilement of liquids to defile vessels is according to the Rabbis, from the eighteen matters that [the Sages] decreed on that day (when Rabban Gamaliel was removed as head of the Sanhedrin – see Tractate Berakhot 28a – see the Bartenura commentary on Tractate Shabbat, Chapter 1, Mishnah 4). For the first Tanna/teacher that disputes on that of Rabbi Yossi who expounds (Leviticus 11:34): “as to any liquid that may be drunk, it shall become impure if it was inside any vessel” but not to defile others, for the defilement of liquids to defile foods and liquids is according to the Rabbis, therefore a matter of doubt of the defilement of liquids to defile others is ritually pure. And the Halakha is not according to Rabbi Yossi.
+
+Mishnah 11
+
+ספק ידים ליטמא - a person whose hands were ritual pure and it was doubtful if they touched ritually impure foods or ritually impure liquids and his hands were defiled, and it is doubtful if he didn’t touch and his hands were not defiled.
+ולטמא – his hands were ritually impure, it is a matter of doubt if he touched foods and liquids and defiled them, and it is doubtful that he did not touch them.
+וליטהר- his hands were ritually impure and he purified them, it is doubtful if they were purified properly or not, in all of these matters of doubt, their doubt is deemed ritually pure.
+ספק רשות הרבים – it is matter of doubt of defilement in the public domain, they are considered ritually pure, for such we found concerning a community that makes the Passover sacrifice in ritual defilement, if it is definitive defilement, it was permissible to the community, as an a fortiori inference it a manner of doubt of defilement.
+ספק דברי סופרים - as for example, all of these that are considered, and all of them are from the eight things that they (i.e., the Sages) decreed on that day (i.e., the day when Rabban Gamaliel was deposed as head of the Sanhedrin -see Tractate Berakhot 28a, and they are explained in Tractate Shabbat in the first chapter [Mishnah 4 – see the Bartenura commentary).
+אבל דבר שהוא אב הטומאה והוא מדברי סופרים – as for example, דם תבוסה/blood that flows from a person at the time of his death or afterwards (the legal status of this blood is that of a corpse itself and is therefore an ultimate primary source of ritual impurity) and heathens that made themselves like those with gonorrhea, and similar things to this, if there is a doubt if he touched them or did not touch them.
+ספיקו טמא – but however a primary source of ritual impurity that is from the words of the Scribes (i.e., Rabbinic) that it itself is from doubt, as for example the בית הפרס/area in which uncertainty exists concerning the location of a grave or corpse (i.e., a field containing a grave that was unintentionally plowed and the bones may have been strewn throughout the field, and a grave containing a grave the location of which is unknown), if there is in it a bone the bulk of a barleycorn or not. In this, it is taught in the Mishnah above (see Mishnah 5) that when their contact is definite, we burn them, but on their doubtful contact we don’t burn them, for this is a ספק ספיקא/compound uncertainty [which is ruled with leniency].
+
+Mishnah 12
+
+זו טהרת פרישות – as it is taught in the Mishnah [Tractate Hagigah, Chapter 2, Mishnah 7]: “The clothing of those who are not careful in their observance of the laws of ritual purity/עם הארץ is in the status of מדרס/Levitical uncleanness arising from a person with gonorrhea immediate contact caused by treading, and the clothing of Pharisees are considered Midras with regard to those who consume heave offering.” But if there is doubt regarding one of the Pharisees who consume [their unconsecrated food] in ritual purity, if he came in contact with the clothes of a person who is not careful in his observance of the laws of ritual purity or didn’t come in contact with it, and similarly, a person who eats heave-offering (i.e., a Kohen) and there is doubt if he had contact with the clothing of the Pharisees and the heave-offering was defiled, their manner of doubt is considered ritually pure.
+ספק שרצים – he cast a creeping animal between the loaves [of bread], it is doubtful if it touched the loaves at the time that it passed over them, it is doubtful that it did not touch [them]. If he found it that it didn’t touch [the loaves], behold the loaves are like the time that he found them, and their matter of doubt is ritually pure.
+עד שלא נזקק לטומאה (before it had been subjected to a ruling of uncleanness) – In Chapter Five of [Tractate] Negaim (Mishnayot 4-5) it explains how [this is the case].
+ספק נזירות – as, for example, that he said: Behold I am a Nazirite if there is in this heap/pile one hundred KOR, if he went and found that it had been stolen or that he lost it, it is doubt that it had it [and it is doubtful that it didn’t have it, it is permitted [for him] to drink wine and to become defiled with corpses.
+ספק בכורות – it is doubtful if it (i.e., the child or the animal) is the firstborn [of its mother] or not.
+אחד בכורי אדם – except from giving five Selaim (i.e., coins) to a Kohen.
+ואחד בכורי בהמה טמאה – the first born of a donkey
+שהמוציא מחבירו עליו הראיה – that he said to the Kohen: “Bring proof that he is a first born and pay the head-tax.
+
+Mishnah 13
+
+ספק קרבנות – how so? The woman who has a doubt of five miscarriages that were in doubt. מביאה קרבן אחד – a sin-offering of a fowl that comes for a doubt.
+ואוכלת בזבחים – that this sacrifice comes to compete her ritual purity and it is like ritual immersion, for if the woman was defiled several defilements, one ritual immersion counts for all of them, even this sacrifice as well.
+ואין השאר עליה חובה – the Sages did not require her to bring them (the other sacrifices), for even the one, with difficulty, they permitted to bring a doubtfully pinched unconsecrated offering to the Altar, but in order to make for her an ordinance to be ritually pure to eat Holy Things.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+השרץ (creeping thing) – the creeping animal defiles through contact but not by lifting (see Tractate Kelim, Chapter 1, Mishnah 1 as well as Leviticus 11:29-30).
+צפרדע – a ritually pure [frog], but since it is similar to a species of lizard and they (i.e., the Rabbis) erred concerning it, because of this, it (i.e., the Mishnah) took [the word] צפרדע/frog.
+כזית מן המת -defiles in a tent. But a carrion does not defile in a tent.
+עצם מן המת – [a bone from a corpse] defiles through movement, but the bone of a carrion is ritually pure.
+גוש מבית הפרס וגוש מארץ העמים – they defile through contact and by lifting/carrying but do not defile in a tent.
+שני שבילין אחד טמא – that one of them is a grave lying width-wise and fills all of it, and he doesn’t pass through it so that he will not be overshadowed.
+האהיל על אחד מהן – we are referring to on an olive’s bulk of a corpse or on an olive’s bulk of a carrion.
+הסיט אחד מהם – [on a bone from the corpse or a bone from the carrion, and similarly] a clod of earth from a ritually pure land and a clod of earth from an area in which uncertainty exists concerning the location of a grave or a corpse/בית הפרס and a clod of earth from the land of the nations (i.e., outside the Land of Israel), that defile through movement.
+ר' עקיבא מטמא – for Rabbi Akiba holds that defilement in the public domain – its manner of doubt is pure – these words apply when he made/prepared pure things, since they lack any remedy when they are defiled. But concerning a person who is caused to need ritual immersion [in a Mikveh] and sprinkling [of ashes], he holds that he requires ritual immersion and sprinkling, lest today or tomorrow the matter becomes verified that he was defiled.
+וחכמים מטהרים – for even a person who has a remedy, we don’t we require him to undergo ritual immersion and sprinkling. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+אחד שאמר נגעתי בזה – it refers to the frog and the creeping animal of the first clause [found in Mishnah 1 of this chapter], for the frog is similar to a species of lizard and they (i.e., the Rabbis) erred concerning it.
+שדרך בני אדם להלוך – that it is impossible for a person to prevent himself that he should not walk in the public domain, therefore a manner of doubt regarding pathways is ritually pure. But [regarding] touching/contact it is possible for a person not to touch it, therefore, if he has doubt whether he touched it or not, his manner of doubt is ritual impurity. But the Halakha is neither according to Rabbi Akiba or Rabbi Yossi.
+
+Mishnah 3
+
+הזה ושנה – he sprinkled on the third [day] and repeated it on the seventh [day].
+אלו ואלו תלויות – even though that in the two [paths] that they walked, we establish that each one is in the presumption of ritual purity, as is taught in the Mishnah further on (Mishnah 5), here concerning one [person] in two times, it doesn’t belong to ritually purify with those which remain, for even with two when they came to interrogate him at the same time, they are ritually impure. And the other, even with one after the other is considered like at the same time.
+השניות ישרפו – for certainly it was ritually impure when they were made.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+אם נשאלו – each of by the Sages on his manner of doubt by himself, no Jewish court is able to defile them, for we hold that regarding a manner of doubt in the public domain, his manner of doubt is ritually pure, but if they came at one time, since that with one decision we are able to say, “you [both] are ritually impure or “you are [both] ritually impure, it is impossible for us to say “you [both] are ritually pure” since one is definitely impure.
+ר' יוסי אומר בין כך ובין כך טמאין – Rabbi Yossi and Rabbi Yehuda did not disagree when they came to be interrogated at the same time, for everyone states that they are ritually impure. But when they came to be interrogated one after another, everyone states that they are ritually pure. On what did they disagree? One when one comes to be interrogated him and on his fellow, for Rabbi Yehuda compares this to one coming after the other, whereas Rabbi Yossi comes it to simultaneously. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 6
+
+אכל אחד מהן – it (i.e., the Mishnah) taught defilement according to the Torah and it [also] teaches defilement according to the Rabbi. And the dispute of Rabbi Yehuda and Rabbi Yossi here also is when one comes to be interrogated upon and on his neighbor, like the dispute above (in Mishnah 5). And the Halakha is according to Rabbi Yossi.
+
+Mishnah 7
+
+על רוקו שורפים – that on the spittle that is found, we burn the heave-offering/priest’s due as it is taught in the Mishnah in our chapter above (Tractate Taharot, Chapter 4, Mishnah 5), and even though they are a matter of doubt, we don’t follow after the majority.
+ועל בגדיו הולכים אחר הרוב - if the majority of the people of that city are people with gonorrhea/זבים and זבות/women with a flux, we burn [the priest’s due/heave-offering].
+כליו טמאין מדרס – although that when he sat and another came and tread, we go after the majority. Sleeping is different, for we are concerned that perhaps the majority of people tread on his clothing and one of them was a man with gonorrhea or a woman with a flux.
+וחכמים מטהרין – since there was a doubtful defilement in the public domain, he is ritually pure, perhaps no one tread at all.
+נגע באחד בלילה – we are speaking specifically in the public domain.
+וחכמים מטמאין – if he saw him from the evening even though he came in the morning and found that he had died, the Sages agree with Rabbi Meir that he is ritually pure, but if he saw him living, there is a dispute. But the Halakha is according to the Sagesץ
+
+Mishnah 8
+
+שוטה אחת בעיר – and specifically a woman imbecile, but not a male imbecile. For a woman is regularly in a menstruating status, whereas a male is not normally having a flux.
+או נכרית – and the same law applies regarding a heathen/gentile, for according to the Torah, there is no distinction between a male and a female, and all of them are ritually pure, but the Rabbis decreed upon them that they would be like those with a flux. And similarly, regarding a female Cuthean (i.e., a member of the sect of Samaritans), there is no distinction between a male Cuthean to a female Cuthean according to the one who says that Cutheans are lion-proselytes (i.e., proselytes from mere fear – referring to II Kings, Chapter 17, verse 25), and even today, they (i.e., the Rabbis) decreed concerning them that they would be like heathens regarding all their matters.
+כל הרוקין שבעיר טמאים – for it is their manner to walk throughout the city.
+או שישבה עמו בספינה – that she defiles through treading/leaning (i.e., Midras – Levitical uncleanness arising from a person with gonorrhea’s immediate contact) even though her clothing does not touch, as is taught in the beginning of the third chapter of [Tractate] Zavim (Mishnah 1).
+אם מכירתו שהוא אוכל בתרומה כליו טהורים – that if she was a menstruating woman or a woman with a flux she would not tread on his clothing nor enter with him on the ship.
+
+Mishnah 9
+
+ר' מאיר מטמא – that if two [witnesses] brought him to a grave death [as punishment], they would not bring him to [bring] the lenient sacrifice (see also the reasoning of Rabbi Meir in Tractate Kritot, Chapter 3, Mishnah 1).
+וחכמים אומרים אדם נאמן על פי עצמו – that we provide the answer through his word. What is “I was not defiled” that he stated? I didn’t stand in my defilement but rather I ritually immerse, and since this is the case, a person is believed concerning himself.
+ברה"י טמא ברה"ר טהור – that he is considered like the rest of merely doubtful matters of defilement.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+מקום שהיה רשות היחיד ונעשה רשות הרבים – as, for example a valley, plane, that in the rainy season it is the private domain, and in the days of summer heat it is the public domain.
+המסוכן – a person who fainted/swooned and it is not known from him if he is living or dead.
+והחזירוהו לרה"י – and there they saw him that he died.
+כשהוא ברה"י ספיקו טמא – and we declare him impure, from doubt every person and vessels that were with him in the private domain when he was there at first. But people and vessels that were with him in the public domain after they removed him from the private domain are ritually pure. For it is manner of doubtful defilement in the public domain and his manner of doubt is ritually pure.
+ר' שמעון אומר רשות הרבים מפסקת (the public domain intervenes) – since we consider him as living after they removed him from the private domain to the public domain, and we declare ritually pure vessels and people that were with him in the public domain for perhaps he is alive, how can we consider him dead retroactively before he left from the private domain, by force we are not able to defile from doubt a person or vessels that were with him in the private domain originally, since the public domain that they eventually took him out there intervenes and you must consider him as living and purify a person and vessels that were with him. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 2
+
+הטמא עומד – a leper stands underneath the tent or underneath the tree.
+וטהור עובר – on the path there, it is doubtful if he touched [the impure leper] or didn’t touch, or it is doubtful if the tent overshadowed him or the tree [overshadowed] over both of them and the ritually pure person was defiled, [and] it is doubtful if it didn’t overshadow and he wasn’t defiled. Or the ritually pure person was standing and the leper was passing. Another explanation, as for example, the creeping animal is in the mouth of the weasel or the carrion in the mouth of the dog passed between the ritually pure individuals or the ritually pure individuals passed between them, the Sages declare ritually pure if there is doubt if he touched or a doubt that he didn’t touch, because the defilement doesn’t have a place, as is taught above in the Chapter "הזורק טומאה" /He who throws defilement [Tractate Taharot, Chapter 4, Mishnah 3] (see also Tractate Negaim, Chapter 13, Mishnah 7). But according to this explanation, if he doubtfully overshadowed or doubtfully did not overshadow, it is impossible to establish to this first clause [of the Mishnah] that the impure person is standing and the ritually pure person is passing by, for regarding the defilement of a tent, there is no distinction between whether there is a place for defilement or whether there isn’t place for defilement, as we proved above in the chapter "הזורק טומאה"/He who throws defilement (Tractate Negaim, Chapter 13, Mishnah 7).
+טומאה ברה"י וטהרה ברה"ר – as for example, a store that is open to the public domain, it is doubtful whether he entered or whether he didn’t enter.
+ר' יהושע מטמא – for he holds that doubtfully in the private domain and many are engaged with him, we follow after the private domain and his manner of doubt is ritually impure. But the Rabbis hold that we follow after the public domain and his manner of doubt is ritually pure. But the Halakha is not according to Rabbi Yehoshua.
+
+Mishnah 3
+
+עלה לראשו – [he ascended] to the top of the tree, which is considered the private domain.
+הכניס ידו לחור שיש בו טומאה – the hole is considered the private domain, and even though the person is standing in the public domain, since he put his hand into the hole, it is like he is standing in the private domain. But although the tree and the hole were not the private domain regarding Sabbath [law], they are the private domain regarding ritual defilement.
+חנות שהוא טמא ופתוח לרה"ר – it would the entirety of all of the store is like the defilement that is placed in the public domain, and just as if there was a creeping animal in the public domain, it is doubtful if he touched it, doubtful if he didn’t touch it, his manner of doubt of ritually pure, here also, if he doubtfully entered into this store or doubtfully didn’t enter into it, his manner of doubt is ritually pure. But if there were two stores, one ritually pure and one ritually impure, it is doubtful whether he entered into the impure store or whether he entered into the ritually pure one, his manner of doubt is ritually impure, for it would be him a doubtful defilement in the private domain.
+
+Mishnah 4
+
+ספק ביאה טהור – because we require something similar to the woman accused of being unfaithful to her husband (i.e., Sotah), for certainly she keeps it secret, but rather if he doubtfully touched it, or doubtful did not touch [the defiling agent], for we don’t know if she was defiled, and the All-Merciful calls her defiled, as it is written (Numbers 5:13): “and she keeps secret the fact that she has defiled herself,” but a case of doubt concerning entry is considered ritually pure.
+
+Mishnah 5
+
+בקעה – fields belonging to many people, and in the rainy reason when they are plowed and sown, it has the law of being the private domain, because people are careful from walking on the seeds so that they don’t become destroyed.
+ר' אלעזר מטהר – for this is for him doubtful entry, and not all valleys are considered like one field, because the fields are divided with their narrow boundaries.
+
+Mishnah 6
+
+עד שיאמר לא נגעתי – not exactly that he would say it is evident to me that I did not touch it, and the same law applies where there is a matter to compare to him that he didn’t touch it.
+שבילי בית גלגול (pathways of a field full of hills and depressions) – a round place that ascends and descends, and most of the people are not able to walk on these pathways.
+רשות היחיד לשבת – it is not actually the private domain, but they are a Karmelit (an intermediate domain – between a private domain and a public domain – any open area larger than four square handbreadths that is not a public thoroughfare – including fields, seas, rivers, alleyways and lanes). But why call it a private domain? Because it is not the public domain, as will be taught in the Mishnah shortly, the valley during the dry season is the private domain regarding Shabbat, but it is not actually a private domain, but rather a Karmelit. But now all of these paths are taught in the Mishnah here are the public domain, we are speaking, for example, that they lack three [people] at the time that the doubt emerged, and even here, since many are found there, it is like the public domain. For if there are three [people] at the time that the doubt emerged regarding, even in the innermost of rooms, he is ritually pure, as we derive from the Sotah/the wife suspected of unfaithfulness towards her husband, it is a private domain, because there aren’t there other than two [people], the male initiating intercourse (i.e., the adulterer) and the woman having sexual intercourse.
+
+Mishnah 7
+
+רשות הרבים לטומאה – for during the dry season many people are found and they go in it to reap and to thresh and to plow the ground, to seed it for the coming year.
+בימות הגשמים – that it is sown, a person doesn’t enter into it.
+
+Mishnah 8
+
+בסילקי (basilica, a building with colonnades for holding courts, meeting place for merchants, exchange) – a large wide street/open place. And this is what we said in Chapter two of [Tractate] Yoma [folio 24b] the chamber of hewn stones was like a large basilica/building with colonnades for holding courts.
+ורואה את הנכנסים ואת היוצאים- for when he sees those who enter and those who leave it is considered more a private domain. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 9
+
+הפרון (a building with a gateway leading from street to street/forum) – it is similar to a basilica. And it has two openings directly opposite each other.
+וכן הצדדין – from here and from there to the building with a gateway leading from street to street/forum. It is also considered the public domain, because many use those sides.
+ר' מאיר אומר הצצדין רשות היחיד – the middle of the forum alone is made for many people to use and not the sides. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 10
+
+האסטוונית (a system of colonnades, colonnade with double rows) – a narrow place like a cubit wide, four or five handbreadths high, standing in front of the stores where the merchants sit there.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+הקדר שהניח את קדרותיו (the potter who left his pots) – a person who sells pots who is a Haver/a member of the order for the observance of Levitical laws in daily intercourse, who left his pots in the public domain, and they would customarily place large stones or pegs on the sides of the public domain to distance the wagons so that the walls would not damage them, and since these pegs press/squeeze the public domain, and this person who left his pots near them also pressed the path more, and the passers-by rub themselves on it and their clothing passes over their airspace, and the clothing of those who are not careful in their observance of Levitical laws of ritual purity/the עם הארץ/commonfolk are impure and defile the outermost ones.
+במה דברים אמורים במותרות (under what circumstances – when they are untied)- when those who pass by and return shake them.
+אבל באגודות (but when they are tied up) – that it is impossible to shake them, everything is ritually pure. But the Halakha is not according to Rabbi Yossi.
+שלא מסר לו אלא שמירת המפתח – for he did not rely upon him to enter, because he would be arrested/made responsible as a thief.
+
+Mishnah 2
+
+ישן ומצאו ער הבית טמא – everything that is in the house is ritually impure, for we are concerned that perhaps when he woke up from his sleep he touched utensils that are in the house for he didn’t see them initially when he was asleep, for it is the manner of people to touch/feel and check that which they had never seen. But someone who is awake and he was found awake, we are not concerned, for he already saw everything that is in the house while he was awake.
+עד מקום שהוא יכול לפשוט את ידו – all the vessels that he is able to reach them when he stretches forth his hand from the place where he was sleeping, we are concerned lest he touched them, but we are not concerned that perhaps he walked in the house and touched vessels. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+המניח אומנים וכו' – because artisans rely upon touching/feeling everything that is in the house, and I might think that in this, the Sages agree with Rabbi Meir that the entire house is ritually impure, it comes to tech us that even with artisans, the Rabbis dispute him and state that there is no impurity other than up to the place where they are able to stretch forth their hands and to touch. And the Halakha is according to the Sages.
+
+Mishnah 4
+
+אשת חבר – who is trustworthy on matters of ritual purity for the wife of a Haver is like a Haver.
+שהנייה לאשת עם הארץ – who is not trustworthy, for the wife of a commoner/who is not careful regarding the Levitical laws of ritual purity and tithes and his children are like hi, until they accept upon themselves the words of those who are careful with the observance of the Levitical laws of ritual purity and tithing.
+פסקה רחים – she completed her grinding and stopped milling. For all the time that she is busy with her work on the millstones, she does not go and examine about the house.
+וחכמים אומרים וכו' – And the Halakha is according to the Sages.
+
+Mishnah 5
+
+בזמן שהוא רואה – at the time when the owner of the house is able to see those who enter the house and those who depart from the house.
+האוכלין והמשקין וכו' טמאין – for we are concerned that perhaps this guard touched them since he is a commoner/not careful in his observance of the laws of Levitical impurity and tithing.
+אבל המשכבות והמושבות וכו' טהורין – for a commoner does not perform acts of lying or sitting and doesn’t defile through shaking, for they (i.e., the Rabbis) did not decree other than on the defilement of his contact alone.
+ולא את היושבים – even though that if he stands he sees him, since he doesn’t see the person who is sitting, everything is ritually impure.
+אפילו מובל (even someone immobilized) – even if this guard/watchman who is a commoner/not careful in his observance of the laws of Levitical purity and tithing is immobilized, that he is unable to walk unless they carry him.
+ואפילו כפות – and tied up.
+הכל טמא – for we don’t defile them because of the lying or sitting of a commoner, but rather because we are concerned that perhaps a heathen or a menstruating woman enters there and she sat or shook something and defiled everything.
+
+Mishnah 6
+
+הגבאים שנכנסו לבית (of Israelites) -they are tax collectors of the king to collect from the hand of an Israel the money of their capitation tax and the taxes and taxes from crops and other farmer’s produces delivered in kind, and they are commoners/not careful in the observance of the laws of Levitical purity and tithing, and they entered into his house to seize his pledge.
+הבית טמא – all the vessels of the house are ritually impure because they search throughout the house.
+אם יש עמהן גוי נאמנים לומר לא נכנסנו – and all the more so if there isn’t a heathen with them, they are more and more believed to state, “we have not entered.” But because of the concluding phrase of the clause of the Mishnah, it (i.e., the Mishnah) took it (i.e., these words), as it is taught: “but they are not believed to state – we entered, but didn’t touch,” for specifically if there is a heathen with them they are not believed, for they are frightened/trembling from the heathen lest he punish them if they don’t search through the entire house, and by force they feel touch/handle everything that is in the house. But if there is no heathen with them, they are believed even in this to state, “we entered but we didn’t touch [anything].”
+אם יש עמהן גוי או אשה – that they (i.e., the Rabbis) decreed on the heathens to be like people with gonorrhea/זבים for all of their matters. And the woman, perhaps she is a menstruating woman/נדה or a זבה/woman with a flux.
+
+Mishnah 7
+
+אודיארין (store-keeper) – a bathing attendant – who receives a small coin as a fee/keeper of the clothes at the baths, the owners of the bathhouses which have many windows/apertures and anyone who enters to the bathhouse places his clothes in a window and he (i.e., the bathing attendant) locks them up with a door that is in the aperture/window.
+רבי אליעזר בן עזריה מטהר – from the time that he looks the door in front of the window/aperture. And we are not concerned that perhaps a ritually impure person will touch there, after he is seized as a thief.
+עד שיתן לו המפתח – and even though he places the key in the hand of the bathing attendant who is a commoner/not stringent in the observance of the Levitical laws of purity and tithes, for it is taught in the Mishnah (a text which I could not find) above (note: we have a teaching in the Tosefta Tractate Taharot, Chapter 8, Halakha 1 that teaches the reverse: "המוסר מפתח לעם הארץ הבית טמא"/He who gives over the key to a commoner, the house is ritually impure – the exact reverse of what the Bartenura commentary is pointing out and which agrees with the view of the Sages): “He who gives over the key to a commoner, the house is ritually pure.
+או עד שיעשה לו סימן – to recognize that no person touched there. And the Halakha is according to the Sages.
+המניח את כליו – vessels that he cut grapes with in ritual purity in this year, he leaves them to cut grapes with them in ritual purity in the following year.
+בנכרי כליו טהורין – we have this reading, meaning to say, if he left them with a heathen, there is no prohibition of wine poured as a libation/יין נסך associated with them, for we are not concerned that perhaps a Canaanite took them without the knowledge of the Israelite to make [wine] with them in the vat for wine-pressing.
+ובישראל – for he worries/is concerned about them because of defilement through contact, they are ritually impure if his attention was diverted from them, until he says: It was my intention (literally, in my heart) to guard them. But there are books in which we do not have the reading [of the word]: "בנכרי"/with a heathen, but rather a person who leaves a vessel from this vintage to the next vintage, his vessels are ritually pure, and we are dealing with a Kohen who purchases wine of heave-offering/priest’s due from a commoner/who is not careful in his observance of the laws of Levitical purity or tithes and leaves his vessels with him in order that he can purchase from him during the next vintage, for since the vessels belong to a Kohen, the commoner trembles and doesn’t touch them. But if the vessels are of an Israelite who desires to make his wine in a state of ritual purity, a commoner is not all that careful with them, and we are concerned that perhaps a ritually impure person touched them, if his attention was diverted from them, until he states: “it was my intention to guard them.”
+
+Mishnah 8
+
+מי שהיה טהור – a Kohen who was ritually pure to consume heave-offering and his mind was diverted/he was discarding from his mind to consume any more heave-offering.
+שדרך טמאים פרושים ממנו – the ritually impure people that know of him that he is ritually pure, separate from him, therefore, we are not concerned that he came in contact with a ritually impure person and he defiled him.
+וחכמים מטמאין – for after his mind was diverted/he was discarding from his mind [to consume any more heave offering]. And the Halakha is according to the Sages.
+היו ידיו טהורות – in this Rabbi Yehuda agrees that even if he said: “I know that I was my hands were not ritually defiled.”
+ידיו טמאות – and they ritually defile the heave-offering, for after he diverted his mind/discarded from his mind to eat [any more heave-offering], because the hands are busy/preoccupied and they touched [impure things] unintentionally.
+
+Mishnah 9
+
+גרגניות (unable to resist temptation/gluttonous) – they despise/disregard and are desirous for food. It is the Aramaic translation of (Lamentations 1:11): “How abject/what a glutton I have become.” I have become a glutton/bibber like a lion. And the Halakha is according to the Sages.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+הדר עם עם הארץ. מוקפות צמיד פתיל – they are ritually impure because his wife is a menstruating woman, lest she shook it and sat and defiled everything.
+ר' יהודה מטהר בתנור – because it is impossible to shake it, for it is merely attached a bit, and they make it secondary to attach it to the ground. But the one who defiles it (i.e., Rabbi Yossi) holds that we make the degree that something attached is because of that which is not attached. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+המפקיד כלים אצל עם הארץ טמאים טמא מת – and requiring sprinkling on the third and seventh days (see Numbers 19:19).
+אם מכירו – if the commoner recognizes the depositor that he is a Kohen who consumes heave-offering/priest’s due, he is careful regarding his deposit that it will not be defiled by a corpse, and it doesn’t require sprinkling [on the third and seventh days].
+אבל טמאים מדרס – because his wife is a menstruating woman, lest she sat upon them, for he is not careful from the defilement of his wife.
+בזמן שהיא רוצצת (at the time when it is tightly packed) – that the covering presses the clothing on account of the fact that it is too full.
+טמאים מדרס – the clothes [are defiled through treading]. For when his wife sits upon the box [full of clothing] or leans upon it, she weighs down upon the clothing.
+אם אינה רוצצת טמאין מדף (if it is not tightly packed, they are unclean with indirect contact for conferring ritual impurity) -meaning to say, a lighter defilement, to defile foods and liquids, like on top of a person with gonorrhea who does not defile clothing.
+אע"פ שמפתח ביד בעלים – for we are concerned lest he shook it.
+
+Mishnah 3
+
+המאבד ביום ומצא ביום טהור – for something undefined if a person would find it and touch/come in contact with it, he would lift it up, in the manner that he finds a lost object. But at night, even for one hour that he can’t see it, we are concerned lest a ritually impure person touched it and he did not see it. But our Mishnah is dealing with the public domain, and its manner of doubt is assumed to be ritually pure but even so at night, they are ritually impure by Midras/ritual impurity through treading or by someone defiled by a corpse. But in the private domain, its manner of doubt is ritually impure, whether during the day or whether at night, and this is brought in the Tosefta (Tractate Taharot, Chapter 9, Halakha 10).
+ברשות הרבים טהורים ברשות היחיד טמאים – We don’t have here other than a manner of doubt, lest a heathen or a commoner/who is not careful in his observance of the laws of Levitical purity or tithing touched them. Therefore, in the public domain, where there is a matter of doubt of it being ritually pure, it is ritually pure, whereas in the private domain, where there is a matter of doubt of it being ritually impure, they are ritually impure.
+מפני שהונח ברשות עם הארץ – and everything that is in the house of common is considered having corpse defilement and requires sprinkling [on the third and seventh days – see Numbers 19:19].
+
+Mishnah 4
+
+מפני שהיו גנבים – meaning to say, since they left it locked and found it open, certainly thieves were there and opened it, and that we don’t defile him, for it is stated that they changed their mind and went away and didn’t touch anything that was in the house. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+שנכנסה שלא ברשות – out of trembling that she will not be caught like a thief and she runs to leave, and even though she entered for the need of his (i.e., the Haver/the member of the order for the observance of Levitical laws in daily intercourse) son or the beast of the owner of the house.
+
+Mishnah 6
+
+כל המיוחד למאכל אדם – as, for example, mere/undefined foods.
+טמא – the ritual impurity of foods [is impure] until it becomes invalid/unfit from being the food for a dog.
+עד שייחדנו לאדם – that there is a separation between removing defilement from it and bringing defilement to it.
+גוזל שנפל לגת – when it didn’t fall into the vat, thee is no dispute [between] Rabbi Yohanan ben Nuri and the Rabbis. For the carrion of a ritually pure bird in the cities that doesn’t require intention to declare it food, because there a lot of people with those who come to the marketplace and consume the carrion of a pure bird. But in the villages where there isn’t a lot of people, it requires intention, as is explained in chapter 1 (see Mishnah 1). Where they disagree is where it (i.e., the bird) fell into the vat and died in the cities, the Rabbis hold that even though that in the cities it doesn’t require intention/giving thought to it, where it fell into the vat, his vat made it detestable and it is not appropriate/fit and requires intention/giving thought to it, whereas Rabbi Yohanan ben Nuri holds that his vat did not make it rejected, and it is like the rest of the carrion of ritually pure birds that don’t require intention/giving thought to it in the cities. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+חישב עליו חרש שוטה וקטן – to feed it to Canaanites.
+
+Mishnah 7
+
+אחורי כלים שנטמאו במשקין – that [the Mishnah] took/used the term, "אחורי כלים"/the outer sides of utensils, is because they were lenient, for a vessel whose outer part was ritually defiled with ritually impure liquids, its outer sides are ritually impure, but its inside – its handles, its rims/borders and its hands are ritually pure because the ritually impurity of liquids to defile vessels is from the Rabbis, they were lenient concerning it. But if its inside was defiled by impure liquids, all of it is defiled.
+מטמאים את המשקין – even that which is non-consecrated [liquids].
+ואין פוסלין את התרומה – and even that of heave-offering.
+ר' יהושע אומר מטמאין את המשקין ופוסלין את האוכלים – Rabbi Yehoshua derives (in Tractate Niddah 7b) that the outer sides of utensils defile foods of heave-offering through an a fortiori/Kal VaHomer from the law of a person who immersed himself that day/טבול יום. Just as a person who immersed himself that day does not defile liquids and the Sages did not decree on a person who immersed himself that day that he defiles the liquids, nevertheless, he defiles the foods of heave-offering, as it is written (Leviticus 22:7): “As soon as the sun sets, he shall be pure; and afterward he may eat of the sacred donations, [for they are his food],” for he is not ritually pure to eat heave-offering until his sun has set, for the Biblical verse is speaking about heave-offering/Terumah. The outer sides of vessels that defile the liquids, does it not follow that they would invalidate the heave-offering? But Rabbi Eliezer did not concern himself with this a fortiori/Kal VaHomer, because the outer sides of utensils that are defiled by liquids is according to the Rabbis, and the person who immersed himself that day/טבול יום is from the Torah, and that which is Rabbinic, we don’t make an a fortiori [argument] on something from the Torah.
+שמעון אחי עזריה – because Azariah dealt with practical maters and he would supply food to his brother Shimon who engaged in Torah study, therefore he is called by the name of Azariah, his brother.
+לא כך ולא כך – we do not defile unconsecrated liquids nor do we invalidate/make unit food of heave-offering, but we do defile liquid have-offering, and those liquids of heave-offering, we defile at first degree of ritual impurity with foods of heave-offering that became second-degree of ritual impurity, and those foods invalidate/make unit other foods of heave-offering. And this is that we state that foods of heave-offering to liquids of heave-offering, “things that defile you do not defile me,” meaning to say, “the outer sides of a vessel that defiled you do not defile me, for they do not invalidate foods of heave offering, bur you defile me.” But the Halakha is according to Rabbi Eliezer.
+
+Mishnah 8
+
+שהיא קטפרס ([a kneading trough] that lay on an incline/sloping downward) – that one side is low, similar to a slope.
+משקה טופח מלמטן (running liquid is from below) – on the low side, that is the [unclean] dough that its mixture is soft and its liquid drips, but from above, its mixture is thick and its liquid doesn’t drip.
+שלש חתיכות – between the three [pieces of dough] is like an egg’s bulk, one dripping and two that do not drip, they are arranged one next to the other, and the one that drips is below, and now the middle one touches the dripping one and the upper one touches the middle one.
+אינן מצטרפות – to be an egg’s bulk to defile the liquid that is flowing from below and the liquid returns and defiles the kneading trough, for contact does not connect the dough unless they stick together as is taught in the Mishnah in the First Chapter [of Tractate Taharot] (Mishnah 7)"מקרצות נושכות זו את זו" /pieces of dough – separated from the main dough in the trough - stick to each other.
+שתים מצטרפות – if there weren’t other than two pieces of dough, the bottom one that has liquid flowing and the one that is above it that touches it, and if there is between of them an egg’s bulk, they combine to defile the liquid and return and defile the kneading trough.
+אפילו שתים אין מצטרפין אא"כ היו רוצצות משקה – always the liquid does not connect until the liquid will be pressing and standing between the two pieces [of dough]. But the Halakha is not according to Rabbi Meir.
+ואם היה משקה עומד (and if it was standing liquid) – meaning to say, there wasn’t a sloping/inkling, but rather a cavity for the reception of water/a pond, and the liquid stands between the pieces of dough, even all the measure of an the egg’s bulk that is in the dough are thin crumbs similar to the mustard seed that are separated one from the other, the standing liquid attaches them and combines them to be an egg’s bulk, and defiles the liquid and the liquid returns and defiles the kneading trough.
+אוכל פרור – food that is divided into thin crumbs does not combine, for the liquid does not attach them. And the Halakha is not according to Rabbi Dosa.
+
+Mishnah 9
+
+כיון שהשיקה למקוה – since the end of one of the sticks was attached in the Mikveh, even though he didn’t immerse all of it, he purified all the impure liquids that are on the other head, for the incline/sloping is an attachment.
+עד שיטביל את כולה – for the Rabbis hold that an incline/sloping is not an attachment/connection.
+הניצוק (an uninterrupted flow of a liquid – poured from vessel to vessel) – the continuous flow/jet of a water pipe/spout that comes from above to below with erection like a pillar.
+קטפרס – water from above to below through the sloping of a high hill.
+ומשקה טופח – it doesn’t have moistness to moisten other objects, for it doesn’t have in it so much liquid for if he struck his hand in them, liquid would come up that would be able to moisten something else.
+אינו חיבור לא לטומאה - for if the liquids are detached and an impure thing came in contact with the bottom part, the top part is ritually pure. And similarly for flowing liquid, and even in a smooth place, if there are liquids from here and liquids from there and liquid flowing in the middle, if an impure person touched with flowing liquids, the liquids from here and from there are ritually pure, even though they are attached/connected to it.
+ולא לטהרה – as for example, a hole that doesn’t have forty Seah and an uninterrupted flow of a liquid or flowing liquid that is attached to this hole/indentation or to a Kosher ritual bath/Mikveh, it is not a connection, for a person who immerses in this hole/indentation, his immersion did not count for him.
+אשבורן – a deep place where water is gathered.
+חיבור לטומאה ולטהרה – for if part of them were defiled, all of them were defiled, and similarly, if part of them were attached to a Mikveh/ritual bath and they were purified, all of them were purified.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+זיתים מאימתי מקבלין טומאה – to be fit for Levitical uncleanness with the oil that is coming out from them.
+זיעת המעטן (the – intended - exudation produced by lying in the vat/exude the sweat of the vat) – a vessel that they place the olives in and they shrink by effect of the heat there in order to the appropriate to remove the oil. The language of (Job 21:24): “His pails are full of milk.”
+אבל לא זיעת הקופה (but not the – unwelcome – exudation originating in the pile or basket) – for the basket does not hold the liquids, for the basket that comes out from hem goes to waste and it is not appropriate for him, and it doesn’t make the seeds susceptible to receive ritual impurity other than liquid that is appropriate for it, as it is written (Leviticus 11:38): “but if water is put on the seed”/"וכי יתן-מים על-זרע" – is written יתן (defectively), but we read it as "יותן"/”yuttan” (written fully), [the word] יותן is similar to יתן. Just as "יתן" is satisfactory, so also ”יותן" is satisfactory.
+שיעור זיעה שלשה ימים (the measure/prescribed time of sweat is three days) – for liquid that goes out within three days is not considered oil but rather a mere thin secretion and doesn’t make it susceptible [for ritual impurity], for they don’t make it susceptible to receive ritual impurity other than the seven liquids (see Tractate Makhshrin, Chapter 6, Mishnah 4) alone, and they are wine, water, olive oil, honey, milk, dew and blood.
+משיתחברו שלשה זה לזה – for it is the manner of olives that are attached one to another when they remain in the vat.
+משתגמר מלאכתן (after the work of preparing them is completed) – the work of bringing them. For all the time that it is intention to bring in more olives from another place to add to these, the sweat does not make them susceptible [for receiving ritual impurity], because it is not satisfactory for him. But when the work of preparing them is completed, even of that day, it makes it susceptible [to receive ritual impurity], even for that one day, it makes it (i.e., the olives) susceptible [to receive ritual impurity]. And the Halakha is according to Rabban Gamaliel, for the Sages state according to his words.
+
+Mishnah 2
+
+גמר מלמסוק – from harvest his olives.
+אבל עתיד ליקח – to purchase olives from the market and to add on to these.
+גמר מליקח – that he doesn’t have any intention to purchase more olives, but wishes to borrow olives from others and to add on to these.
+אירעו אבל או משתה – and therefore he didn’t add to them, but it is his intention to add [to them] when the mourning period will pass.
+טהורין – because they were not made fit for Levitical uncleanness. According to Rabban Gamaliel (see previous Mishnah) who stated: “After the work of preparing them is completed.”
+אין טמא אלא מקום מגען – it is not fit to receive Levitical uncleanness other than the place of the falling liquid. Another explanation: if they (i.e., the water) on these olives whose work of preparing them was not completed the liquids are impure, nothing is defiled from them other than the olives that the impure liquids them alone.
+המוחל היוצא מהן (the thin secretion that exudes from them) – the water that exudes from the olives prior to their work of preparing them being completed, they do not have the status of law of liquids, and they do not make eatables susceptible [to receive ritual defilement], and they themselves do not receive ritual defilement. And because just as the thin secretion/sap that exudes from the olives is ritually pure until the work of preparing them is completed because he doesn’t desire their existence.
+
+Mishnah 3
+
+נפלו עליהן משקין טמאין – after the work of preparing them is completed and they are susceptible to receive ritual defilement, all of the olives are ritually impure and even those that the impure liquids did not touch, for the liquid that exudes from them after the work of preparing them is completed for through it, they became susceptible to receive ritual defilement he combines with those impure liquids and receives defilement from them, and afterwards they defile all of the rest of the olives.
+המוחל היוצא מהן – (the thin secretion/sap that exudes from them) from the olives whose work of preparing them has been completed.
+ר' אליעזר מטהר – for he (i.e., Rabbi Eliezer) does not consider the thin secretion/sap a liquid neither to make susceptible the seeds [to receive ritual defilement] and not to receive defilement like the rest of the liquids (see Tractate Makhshirin, Chapter 6, Mishnah 4).
+וחכמים מטמאין – for the thin secretion/sap is considered a liquid whether to make susceptible [to receive ritual defilement] or whether to defile when it exudes from the olives after the work of preparing them is completed.
+המוחל היוצא מן הבור – after they remove the oil from the cistern, there remains a thin secretion/sap on the floor of the cistern like water, and as Rabbi Shimon states that it is upon this that Rabbi Eliezer and the Rabbis disagree, Rabbi Eliezer does not consider it liquid, but the Rabbis hold that since it is not possible to have a thin secretion/sap on the floor of the cistern without dilution of oil, it is considered liquid like the oil. And the Halakha is according to the Sages, and like the first Tanna/teacher [of the Mishnah] and not like Rabbi Shimon explained it.
+
+Mishnah 4
+
+הגומר את זיתיו – after the time of the vats and the olive press have passed. For at the time of the vats and the olive press, it is taught in the Mishnah in [Tractate] Hagigah, Chapter 3, Mishnah 4 that everyone is believed [that in Judea] regarding the heave-offering/priest’s due at the time of the vats and olive presses.
+ושייר (and left aside) –[one must say, "ישייר" /and there should remain, and similarly it is found in old manuscripts].
+קופה אחת – in order that he would separate heave-offering from it and [first-tithe] from it in ritual purity [and give it in the presence of the Kohen, that the Kohen] himself will see that he now has finished working with his olives, for if he doesn’t give it in the presence of the Kohen, he will not be believed to state that he guarded them in ritual purity, since the time of the vats and olive presses have passed. But there are books where we have the reading "לעני הכהן"/to a poor person who is a Kohen, because small amounts of heave-offering like this that he separates after [the time has passed] of the vats and the olive presses, it is not customary to give it other than to an indigent Kohen, because of this, it (i.e., this manuscript of the Mishnah) teaches: "כהן עני"/an indigent/poor Kohen, and the same law applies when he is able to give to a wealthy Kohen.
+יוליך לו את המפתח מיד – and we believe him with what he says that now he has completed [working with] his olives.
+ר' שמעון אומר מעת לעת – of the completion of his harvesting of the olives, if he brought him the key, we believe him. And the Halakha is according to Rabbi Yehudah. But in the Tosefta (Tractate Taharot, Chapter 9, Halakha 10) in implies that when Rabbi Yehuda said "מיד"/immediately, that is all of the entire day.
+
+Mishnah 5
+
+המניח זיתים בכותש (he who places olives in a basket in which olives are kept for softening) – We have the reading. And it is is a large basket that they place the olives into to shrink them.
+שימתונו – that they will be softened and they will be moist. And there are books where we have the reading of "בכותש"/in an olive basket, that we place them in a cavity for many days in order that they will become loose and soft and they will be easy to press.
+הרי אלו מוכשרים – with thin secretion/sap that exudes from them, for the work of preparing them is completed. 
+The School of Hillel states that they are not susceptible [to receive ritual defilement] for the work of preparing them is not yet completed.
+הפוצע זיתים (he who crushes olives)- he who crushes them with unwashed hands.
+טימאן- for unwashed hands invalidate/make unfit the heave-offering, and all who invalidate the heave-offering defiles liquid to be first-degree [of ritual impurity]. And they are made fit for Levitical uncleanness through their crushing, for it is satisfactory for him with liquid that drips on them, and through this, they increase the taste.
+
+Mishnah 6
+
+לגרגרם – to make of them shriveled olives. Meaning to say, to make that each and every berry will wither in the sun and dry out.
+אפילו הן רום אמה – that when the upper ones wither, the lowest ones from the moisture and the moistness of the liquid, nevertheless, since it is his intention that they dry out, they are not made fit for Levitical uncleanness . And there are those who explain "לגרגרן"/to shrivel them, to sweet them in the sun in order that make an incision in them with salt and to consume them. And because they all do not become sweet at once, because of this, it (i.e., the Mishnah) takes [the term]: "לגרגרן"/to make of them shriveled olives, that is to say that he takes the shriveled olives that sweeten one by one and consumes them, and we have the reading: "אפילו הן רום אמה"/even if they are piled a cubit in height, they are fit for Levitical uncleanness, meaning to say, even that they are a cubit high for now those lowest ones are sweetened, they are made fit for Levitical uncleanness by liquids that exude from them. For it is satisfactory for him that they sweat there, that it appears better for consumption.
+שילקו (that they might putrefy) – that they will be crushed and will be burst.
+לעתיד להעלותן לגג – afterwards to sweeten them there in the sun.
+נתנן בגג שיפתחם – that the olives will burst open and will salt them.
+הרי אלו מוכשרים – for all these it is satisfactory to him with the sweating of the oil that is saved.
+עד שישמר – that he will prepare to guard it on its roof. He covers it from reeds and straw that they make at the top of the roof to sit there to guard.
+אינן מוכשרים – for it is not satisfactory to him with the moisture that exudes from them.
+
+Mishnah 7
+
+רצה ליטול מהם בד אחד (If he wanted to take – enough from – them for a single pressing) – olives which had completed their work of preparation and they were not fit for Levitical uncleanness as for example, that it was his intention to purchase and to add upon them as is taught in the Mishnah at the beginning of our chapter (Mishnah 2), and he comes to take from them a small/minute measure that they place in the olive press on one occasion, or two presses and make [olive] oil from them, and leave from them a lot in the vat/pit where olives are packed until they form a viscid mass.
+בית שמאי אומרים קוצה בטומאה (let him set them apart in a state of uncleanness)- he cuts off what he wants to cut off from the cluster of olives that are in the vat where the olives are packed until they form a viscid mass, a single pressing or two pressings in defilement, since they had not completed their work of preparation and were not fit for Levitical uncleanness.
+ומחפה בטהרה (and cover up in a state of ritual purity) – when he finished taking what he wanted to take, he covers the remainder that is in the vat in purity as if it was made fit for Levitical uncleanness, for his taking of what he takes is defrauded to consider the remainder as if he completed his work of preparation.
+אף מחפה בטומאה – for even that which remains is not fit to receive Levitical uncleanness, since their work of preparation had not been completed and it was his intention to add upon them. But however, if he uprooted all the olives that were in the vat in order to make them in the olive press, they were fit to receive Levitical uncleanness according to the House of Hillel.
+ר' יוסי אומר חופר בקרדומות (Rabbi Yossi says he digs out with metal axes/hatchets) – and uproots all of the olives that are in the vat.
+ומוליך לבית הבד בטומאה – because they are not fit to receive Levitical uncleanness, and it (i.e., the Mishnah’s) use of the word קרדומות, it is a noteworthy point because they are vessels of iron and they are prepared for the defilement through a corpse more than other vessels. And the Halakha is according to the School of Hillel.
+
+Mishnah 8
+
+בריחים (in the millstones) – that they grind/mill the olives before placing them in the olive press and afterwards they place them in the olive press and mill them with a beam.
+ואם היה משקה – the liquid is defiled by the [dead] creeping thing, and all of the olives are defiled through connection of the liquid.
+נמצא על גבי העלים – if the [dead] creeping thing is found on top of the leaves that cover the olives, and the leaves are not receptacles of defilement.
+ישאלו הבדדים (ask the olive press workers) – commoners who are not careful in their observance of the laws of Levitical purity and tithing whom the owner of the oil purified to work on his olives in ritual purity, and they are believed to state: “we have not touched the creeping thing that is on the leaves and we were not defiled.
+ואם היה נוגע באום – if the creeping thing left from the leaves that cover the olives and touched the cluster/mass of olives.
+אפילו וכו' – one hair from the creeping thing touches the cluster/mass [of olives].
+טמא – all of the cluster/mass [of olives is ritually impure], for it is considered attachment/joining. [The word] אום/cluster, mass, the olives that are collected together and attached each with another in the vat are called an אום.
+
+Mishnah 9
+
+נמצא על גבי פרודים (if [the insect] was found on top of the broken olives) = after he inserted a peg in the cluster/mass of olives to separate the cluster to several separate parts, and in each clod of earth from these parts from the cluster, there are olives that are attached.
+והוא נוגע בכביצה (and it touches an egg’s bulk) – that if he came to combine the olives that the creeping insect touches that have an egg’s bulk.
+טמא – all of the clod of earth [is impure] even though the clod of earth is attached from when inserted the peg in the mass/cluster to separate them, nevertheless, since there is in this clod of earth impure olives like the appropriate measure to defile others, which is like an egg’s bulk, it becomes attached to defile all the rest of the olives in it.
+פירודים על גבי פירודים (broken-off blocks on top of other broken-off blocks) – there are clods of earth on top of clods of earth that the creeping inspect is on the uppermost clod.
+אע"פ שהשרץ נוגע בכביצה – of that clod of earth.
+אין טמא אלא מקום מגעו – of the creeping insect [only what it touched through contact is impure], that is to say, that clod of earth that the creeping insect touched, but the rest of the clods of earth are ritually pure.
+נמצא – the creeping insect [is found]
+בין כותל לזיתים טהור - and we are not concerned that perhaps it (i.e., the creeping insect) was on the olives.
+נמצא בגג – that one brings up olives from the vat to the roof and the creeping insect is found afterwards in the olives that are on the roof.
+המעטן טהור – meaning to say that the olives that are in the vat are ritually pure, and we don’t say with the olives that were brought and were in the vat.
+נמצא במעטן – olives that he brought up on the roof, are ritually impure, for before he brought the the olives to the roof the creeping insect was in the vat.
+נמצא שרוף (if it found burned – and clean on the olives) – but a burnt creeping insect does not defile, as it is written (Leviticus 11:31): “whoever touches them when they are dead [shall be impure until evening],” similar to their being dead. And when it is found burnt on top of ritually pure olives, we are not concerned that perhaps it touched them before it was burned.
+מהוהא (tattered, scorched) – a cloth that was burned by fire and became like a kind of קורי עכבים/an impeding beam, and it no longer is susceptible to receive ritual defilement.
+טהורה – and we don’t say that perhaps it was ritually impure from the outset before it was singed/burnt.
+בשעת מציאתן – whether or leniency or whether for stringency (see Tractate Taharot, Chapter 3, Mishnah 5 where this principle is enunciated – at the time when they are found).
+
+Chapter 10
+
+
+
+Mishnah 1
+
+הנועל בית הבד מפני הבדדין – commoners who are not careful in their observance of Levitical uncleanness and tithing who do work in the olive press, the owner of the olives purified the in order that they would make the [olive] oil in ritual purity, and locked the olive press in their faces so that commoners should not enter there and they should not leave and be defiled through the contact of their commoner colleagues.
+והיו שם – within the olive press.
+כלים טמאין מדרס – which is a primary source of ritual impurity an they defile humans whether by contact, whether by carrying or whether by shaking.
+ר' מאיר אומר בית הבד אמא – for we are concerned that perhaps these ritually pure commoners were defiled and they returned and defiled everything, for they are not concerned about being careful on [matters of] defilement.
+רבי יהודה אומר בית הבד טהור – for they are careful on definitive defilement, since this member of the order for the observance of Levitical laws in daily intercourse purified them for this.
+ר' שמעון אומר אם טהורים להם – these are the vessels. As for example, that the wife of a commoner sat upon them or that they belonged to a commoner, that in their eyes were ritually pure.
+בית הבד טמא – for the workmen in the olive press are not careful from touching them, and one has to be concerned that perhaps they were defiled.
+ואם טמאין הן – as, for example, that they knew that a menstruating woman or a woman with a flux sat upon them.
+
+א"ר יוסי – like Rabbi Meir, he (i.e., Rabbi Yossi) holds that the olive press is ritually impure, but the reason of Rabbi Meir is because the olive press workmen are not concerned about defilement, whereas Rabbi Yossi holds that they are concerned about contact but they are not expert in [questions of] shaking, and they think that they are pure all the tine that they didn’t touch it. Therefore, the olive press is ritually impure, for we are concerned that perhaps they shook it, even though they didn’t touch them. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 2
+
+ומשקין טמאין בתוך בית הבד – and they are spilled on the ground and the olive press workmen tread upon them and they (i.e., the liquids) become attached to their feet and they return those liquids and defile the olives when the olive press workmen ascend and tread upon the olives unless there is land between the liquids and the olives in order that they can dry their feet from the impure liquids through their treading/walking on the land. But when there aren’t shoes on their feet and the impure liquids that are on their feet dried through their treading on the land, furthermore, the olives do not become defiled when they tread on them, for ritually impure liquids defile vessels but do not defile humans.
+הבדדין והבוצרין – surely that it (i.e., the Mishnah) did not use [the language] of those who harvest olives and those who cut grapes/"המוסקים והבוצרים" , because they (i.e., the Sages) made a degree on the cutting of grapes that it should be done [in a state of] ritual purity, but they didn’t make a decree on those who harvest olives, and the reason is explained in the first chapter of [Tractate] Shabbat (17a), for sometimes a person goes to his vineyard to know if his grapes have arrived [at the proper time] to cut them or not, and he takes a cluster of grapes and wrings them out and sprinkles them over the grapes, and at the time of the cutting of the grapes liquid still flows upon them and they have been made fit to be susceptible to receive ritual defilement. And this reason does not belong with the harvesting of olives.
+נאמנים לומר לא נגענו – and as for example, that a member of the order for the observance of Levitical laws in daily intercourse/חבר stands with them in the olive press, and we are not concerned that perhaps they touched it but it was not the intention of the member of the order for the observance of Levitical laws in daily intercourse.
+התינוקות – olive press workmen who brought their children with them, and purified them for this, and when their sons want to defecate, their fathers exit outside with them and they defecate beyond the wall, and we are not concerned that perhaps he touched defilement, and it was not the intention of the member of the order for the observance of Levitical laws in daily intercourse/חבר.
+
+Mishnah 3
+
+כיון שנכנסו לרשות מערה – that they ritually immerse there [in the cavern], like narrow pits, lengthy ditches and spacious cavities/caverns.
+דיו – and we are not concerned that perhaps they would not ritually immerse or that they would not immerse the vessels and they would say, “we ritually immersed and we ritually immersed [the vessels].”
+צריך לעמוד עליהן. לפי שאין בקיאין בדין טבילה וחציצה (this section is not found in the printed editions of the Mishnah and is a reading of the Bartenura commentary on this Mishnah)
+טהורים להם – as, for example, the vessels of another commoner who is not careful in the observance of the laws of Levitical uncleanness and tithing, that in their eyes these are ritually pure vessels because they are not warned/careful against the contact of a commoner. And Rabbi Shimon is according to his reasoning that we have explained above (in Mishnah 1 of this chapter). And the Halakha is according to Rabbi Yossi.
+
+Mishnah 4
+
+הנותן מן הסלים ומן המשטיח של אדמה (he who puts in the press grapes collected in baskets or as such as were spread on the ground) – grapes that were cut from the beginning for consumption and were not fit to be susceptible to receive ritual defilement, for they (i.e., the Rabbis) did not decree other on the person who cut the grapes from the beginning to [bring them to] the vat for wine-pressing and afterwards changed his mind regarding them and took them from the baskets or from the ground that he had spread the grapes upon them and placed them in the vat for wine-pressing.
+בית שמאי אומרים נותן בידים טהורות – since he came to placed them in the vat for wine-pressing, he is as if he cut them from the beginning [to bring them] to the vat for wine-pressing, and he needs to bring them to the vat for wine-pressing in ritual purity.
+ואם נתן בידים טמאות טמאן – but even though mere hands are second-degree [of ritual impurity], and nothing that is second-degree [of ritual impurity] can make something third-degree [of ritual impurity] with non-consecrated produce, perhaps they thought that what is ritually immersed for heave-offering is like heave-offering itself, alternatively, we are dealing with hands that first-degree [of ritual impurity]. And this is the opinion of Rabbi Shimon ben Eleazar as it is brought in the second chapter of [Tractate] Hullin [folio 33b].
+ובית הלל אומרים נותן לגת בידים טמאות ומפריש תרומתו בטהרוה – because they were not fitted for Levitical uncleanness since they were cut from the outset for consumption.
+מן העביט ומן המשטיח של עלים (from the large basket, strapped on the carrier’s back, in which the grapes are carried during the vintage and/or from the grapes spread out on leaves) – the עביט is a vessel that they place the grapes in it that they cut to bring to the vat for wine-pressing. And the grapes spread out on leaves on the face of the ground, and now the matter is proven that the person who cuts these grapes from the outset, he cut them for the vat for wine-pressing and not for consumption, therefore, the School of Shammai and the School of Hillel are in agreement in this that one brings them with ritually pure hands, for this that [the School of] Hillel is silent in the first chapter of [Tractate] Shabbat (Mishnah 4) and agrees him with the person who cuts grapes for wine-pressing in the vat is fitted for Levitical uncleanness.
+
+Mishnah 5
+
+האוכל – [he, (who is ritually unclean) eats] grapes.
+מן הסלים ומן המשטיח של אדמה – for they were cut, undefined, for consumption. Even though his hands were ritually impure and the grapes were dripping wine into the vat.
+הרי הגת טהורה – for those drops do not have the status of liquid, since they were cut for consumption, and it was not satisfactory to him with what it drips. But a person who eats from the large basket, strapped on the carrier’s back, in which grapes are carried during the vintage or from the gapes spread on leaves, even though the grapes are not split and they are not flowing in drops, if there fell from him a single berry and there isn’t the oblate side of a berry to which the stalk is attached for that berry, that is, in the place where the peduncle/stalk is on the mouth of the berry there is a kind of oblate side of a berry to which the stalk is attached and that oblate side of the berry to which the stalk is attached closes/conceals the mouth of berry so that liquid does not exude, and when the peduncle/stalk is uprooted with the oblate side of a berry to which the stalk is attached, liquid exudes and even though he took them to consume them, they have the status of liquid, since from the outset, he cut them for the vat and that liquid was defiled with his ritually unclean hands, and when it fell to the vat, it became defiled. And these words apply when he touched it with his hands in the place of the oblate side of the berry to which the stalk is attached, but if he didn’t touch in the place of the oblate side of the berry to which the stalk is attached, the vat was not defiled, for his hands didn’t touch the liquids in order that the liquid would return and defile the vat.
+נפלו ממנו ענבים – meaning to say a cluster of grapes, that the berries are attached to the cluster and the liquid does not exude, and they were defiled by his ritually impure hands, and they were made fit for Levitical uncleanness because it was cut for the vat.
+ודרכן במקום המפונה (and one trampled them in an empty part) – an empty/vacant place in the vat where there is nothing – not wine nor grapes and he trampled them ritual purity.
+כביצה מכוון טהור (if there was exactly an egg’s bulk there – it is pure) – the vat, for a food does not defile a vessel and when it exuded the first drop, it was missing from an egg’s bulk and food does not defile other food with less than an egg’s bulk. It is found that there is no defilement for this drop other than on account of the defilement that it received when it was food, therefore now also that it became a liquid, it lacks the strength other than as a food. But more than an egg’s bulk, it is ritually impure, for the egg’s bulk defiles the first drop according to the law of liquids, and the drop returned and defiled the vat, for the liquid defiles a vessel.
+
+Mishnah 6
+
+וניתזה צנורא (and spittle splashed forth) – spittle splashed forth from the mouth of a commoner who is speaking, and the spittle that exits from the mouth of a commoner defiles people and vessels according to the Rabbis, and all the more so food and liquids.
+פסיקו טהור – for we said that the edge of a cistern collected the ejection of spittle and prevents it from descending into the wine. And our Mishnah is speaking about a plastered cistern that does not receive ritual defilement. But in the Tosefta [Tractate Taharot, Chapter 11, Halakha 12] they stated that the cistern of [olive] oil is ritually impure, because the oil smoothens the edge of the cistern and [the ejection of spittle] smoothens and descends below to the oil that is in the cistern.
+
+Mishnah 7
+
+הזולף את הבור (if one empties the pit- of wine/oil) – he removes the wine or oil that is in the cistern/pit, and because he doesn’t remove all of it at once but rather bit by bit, it (i.e., the Mishnah) calls it זולף/pours, drips.
+ונמצא שרץ בראשונה – that he brought in a jug into the cistern and filled it, and similarly and second and similarly a third, and afterwards found a creeping insect in the jug that he filled first.
+כולן טמאות that from the first, everything that was in the cistern was defiled, whether the creeping insect was in the cistern or whether it was in the jug.
+באחרונה היא טמאה וכולן טהורות – for from it (i.e., in the last jug) was the creeping insect but not from the cistern, and even if t was from cistern, perhaps it fell into the cistern after all the first [jugs] had been filled.
+אימתי בזמן שהוא זולף – when he brings in the jugs themselves into the cistern and fills each of them one at a time.
+אבל היה זולף במחץ (but if he emptied the pit/cistern by using a ladle – to pour into the vessels) – that the jugs stand outside of the cistern, and he fills them through the ladle, and it is an earthenware vessel that is made/used to fill wine with it.
+נמצא שרץ באחת מהן היא טמאה בלבד – for I could say that the creeping insect was within the jug and not in the cistern.
+אימתי בזמן שהוא בודק – [when he examines] the ladle and the jugs, that he examined them that were wasn’t in them a creeping insect before he placed [olive] oil into tit, but he did not cover neither the cistern/pit nor the jugs all the time that he was bringing the ladle from this one to that one, for I could say that while he was walking the creeping insect fell into the jug, and similarly, if he covered it and did not examine also, perhaps it (i.e., the creeping insect) was in the jug beforehand.
+אבל היה בודק ומכסה – that he examined the jugs, and on every occasion that he would bring the ladle from one to another he would cover whether the pit/cistern or whether the jug, and whichever way you turn, this creeping insect was in the cistern from the outset, whether it was found in the jug or whether it was found in the pit, or whether it was found in the ladle.
+
+Mishnah 8
+
+העגולים לזגים (the space between the molds and the deposit of grape shells) – An עיגול is a kind of large millstone that they would put on the grape shells after they tread on the grapes by foot, in order that they wring out and all of the wine exuded that remained in them, and as a result of its weight and size of this mold/roller, they need many people to raise it on the pile of grape shells that are made like a kind of pile and to lower it, therefore it is considered the public domain to ritually purify a matter of doubtful defilement, because man are found there.
+כרם שלפני הבוצרים רשות היחיד (that [part of the] vineyard that is in front of the grape gatherers is the private domain) – for people are fearful to enter there, because he will be arrested/seized like a thief.
+אחר הבוצרים רשות הרבים (that which is behind the grape gatherers is public domain) – for there is a domain for all people to enter.
+כלי בית הבד של גת – meaning to say, and of (i.e., belonging to) the vat, for the olive press is for [olive] oil and there is a vat for wine.
+והעקל (and a bale of loose texture containing the olive pulp to be pressed) - it is made like a kind of knit box similar to a net, and after they have squeezed/wrung out the olives, they place the olive peat in that bale of loose texture containing the olive pulp to be pressed and place upon it something heavy to remove the remainder.
+מנגבן – but prior to this the ritually immersion is not benefitting/effective if they were defiled before the ritually impure liquids exuded from them that had been attached to them.
+חולטן (scalds them in hot water) – pours upon them hot water and afterwards ritually immerses them.
+בשבולת הנהר (in a rapid stream/ the current of the river) – a place where the waters flow/run, in order to remove the liquid that is attached on them. But the Halakha is not according to Rabbi Yossi.
\ No newline at end of file
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+Bartenura on Mishnah Tahorot
+ברטנורא על משנה טהרות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה טהרות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שלשה עשר דבר.</b> צריכה מחשבה. שיחשב עליה לאכילת אדם. שכל האוכלים המותרים אין צריכים מחשבה, אבל זו הואיל והיא אסורה באכילה צריכה מחשבה ואח״כ תטמא. ודוקא בכפרים דליכא רוב עם, אבל בשווקים אינה צריכה מחשבה, שכיון שיש רוב עם הבאים לשוק איכא טובא דאכלי נבילת עוף טהור. והכי מפורש בפרק בתרא דעוקצין:
+<b>אינה צריכה הכשר.</b> אלא מטמאה טומאת אוכלים ככל שאר אוכלים שנגעו בשרץ שהם נעשים ראשון לטומאה. ואין צריך שיבואו עליהם מים או שאר משקים ולא שתגע בשרץ. דהכשר בזרעים הוא דכתיב (ויקרא י״א:ל״ח) וכי יותן מים על זרע וגו׳, ודרשינן מה זרעים שאין סופן ליטמא טומאה חמורה צריך הכשר, אף כל שאין סופו ליטמא טומאה חמורה צריך הכשר, יצאה נבלת עוף טהור שסופה ליטמא טומאה חמורה, שהיא מטמאה אדם ובגדים בבית הבליעה, שאינה צריכה הכשר:
+<b>ומטמאה טומאת אוכלין בכביצה.</b> דכביצה ממנה אם נגעה באוכלים טהורים נטמאו:
+<b>וכזית בבית הבליעה.</b> אדם שאכל כזית ממנה נטמא, ונטמאו בגדיו כשתגיע לבית הבליעה. דכתיב (שם יז) והנפש אשר תאכל נבילה וטריפה וגו׳, ובנבלת עוף טהור הכתוב מדבר, וכתיב תאכל, ואין אכילה פחות מכזית:
+<b>וטעון הערב שמש.</b> ולא סגי בטבילה לחודה:
+<b>וחייבים עליה על ביאת המקדש.</b> כשאר כל הטומאות. דכתיב בטומאת מקדש וקדשיו (ויקרא ה׳:ג׳) לכל טומאתו אשר יטמא בה, ודרשינן לרבות בולע נבלת עוף טהור:
+<b>ושורפים עליה את התרומה.</b> אם נגעה נבלת עוף טהור בתרומה, נשרפת, שכשאינה בבית הבליעה דין ראשון לטומאה יש לה ומטמאה את התרומה בנגיעה להיות שני:
+<b>והאוכל אבר מן החי ממנה סופג את הארבעים.</b> ואפילו היה האבר פחות מכזית. וסתם מתניתין דלא כר׳ מאיר. דאילו ר׳ מאיר הא שמעינן ליה בשלהי גיד הנשה דאמר אבר מן החי אינו נוהג אלא בבהמה טהורה בלבד:
+<b>שחיטתה ומליקתה מטהרת את טריפתה.</b> ומוציאה מידי נבילה שלא תטמא. לפי שהמליקה מתרת בפנים לכהנים כדרך שהשחיטה מתרת בחוץ, וכשם שטיהרתו שחיטתו, כך תטהרנו מליקתו. ושחיטה דמטהרת את הטריפה מידי נבילה נפקא לן מקרא, דכתיב (ויקרא י״א:ל״ט) וכי ימות מן הבהמה וגו׳ כל הנוגע בנבלתה יטמא, יש מן הבהמה שהיא מטמאה, ויש שאינה מטמאה, פרט לטריפה שנשחטה, והוא הדין לטריפת עוף:
+<b>ר׳ יהודה אומר אינן מטהרות.</b> דלא ילפינן טריפת עוף מטריפת בהמה:
+<b>רבי יוסי אומר שחיטתה מטהרת ולא מליקתה.</b> והלכה כר׳ יוסי:
+
+Mishnah 2
+
+<b>מיטמאות.</b> אם נגע בהן שרץ נטמאו. ואם טמאים הן ונגעו הכנפים והנוצה באוכלין טהורים, נטמאו, דחשיבי יד להכניס ולהוציא, וכל שהוא יד מיטמא ומטמא:
+<b>ולא מצטרפות.</b> אם היה אוכל פחות מכביצה אין הכנפים והנוצה מצטרפות להשלימו לכביצה לטמא טומאת אוכלים, דלא חשיבי שומר שמצטרף, כדתנן בריש עוקצין:
+<b>הנוצה מצטרפת.</b> דחשיב לה שומר. ואין הלכה כר׳ ישמעאל:
+<b>החרטום.</b> שהעוף מנקר בו:
+<b>ראשי אגפים וראש הזנב.</b> הנשארים מחוברים לגוף אחר שמרטו הנוצה, רגילים לחתכם ולהשליכם דלא חזו לאכילה, אלא שבעופות המפוטמים מניחים אותן ואוכלים אותן עם העוף, והיינו דקאמר שכן מניחים בפטומות. ואין הלכה כרבי יוסי. והני שלשה עשר דבר דחשיב במתניתין, בבבא קמייתא איכא תשעה, דשחיטתה ומליקתה חדא חשיב להו, דתרווייהו הוו טהרה לטריפתה, והכנפים, והנוצה, והחרטום, והצפרנים, הרי שלשה עשר דבר:
+
+Mishnah 3
+
+<b>נבלת עוף טמא.</b> שאין סופה לטמא טומאה חמורה, שאינה מטמאה אדם ובגדים. 
+<b>צריכה מחשבה.</b> שיחשוב עליה לאכילה, 
+<b>והכשר</b> מים או שאר משקין, ואח״כ תגע בשרץ:
+<b>לפסול את הגויה.</b> אם נטמאת ואכל ממנה חצי פרס שהיא ביצה ומחצה, נפסל גופו לאכול בתרומה עד שיטבול:
+<b>ואין בה כזית בבית הבליעה.</b> דכתיב (שם כ״ב) נבילה וטריפה לא יאכל לטמאה בה, מי שאיסורו משום אוכל נבילה מטמא באכילה בבית הבליעה, יצא זה שאין איסורו משום בל תאכל נבילה אלא משום בל תאכל דבר טמא:
+<b>והאוכלה אין טעון הערב שמש.</b> האוכל חצי פרס ממנה לאחר שנטמאת, שהוא פוסל את הגויה לאכול בתרומה, אם טבל לאחר שאכלה מותר בתרומה מיד ואין טעון הערב שמש:
+<b>ואין חייבים עליה על ביאת מקדש.</b> אם אכל חצי פרס נבלת עוף טמא ונכנס למקדש. דטומאה דרבנן היא, אע״ג דשורפין עליה תרומה:
+<b>והאוכל אבר מן החי ממנה אינו סופג את הארבעים.</b> ואע״ג דאוכל כזית בין בשר וגידים ועצמות, דהשתא אפילו למ״ד אבר מן החי צריך כזית דאכילה כתיב ביה, הכא איכא כזית, אפ״ה אינו סופג את הארבעים. ומשום טמא לא מיחייב, דליכא כזית בשר:
+<b>ואין שחיטתה מטהרתה.</b> באכילה, לבן נח שמותר בעוף טמא ואסור באבר מן החי, ואם שחטה והיא מפרכסת לא טיהרתה שחיטתה באכילה עד שתמות. אע״ג דבטהורה אפילו מפרכסת מתרת השחיטה לבן נח מיגו דמכשרה לישראל. והכי מיפרשה מתניתין בשלהי פרק גיד הנשה:  
+
+Mishnah 4
+
+<b>ובבהמה העור והרוטב.</b> כולה מתניתין מיפרשה בחולין פרק העור הרוטב:
+
+Mishnah 5
+
+<b>מצטרפין זה עם זה לטמא.</b> אם אין באחד מהן כביצה, מצטרפין לשיעור לטמא כקל שבשניהם, שאם נגע בתרומה פסלה, כדין אוכל שנטמא בולד הטומאה שפוסל את התרומה ואינו מטמאה:
+<b>כחצי ביצה וכו׳</b> שבללן זה בזה:
+<b>שני.</b> התערובת הזה תורת שני עליו ופוסל את התרומה:
+<b>שלישי.</b> ופוסל את הקודש:
+<b>ראשון.</b> ועושה מגעו שני. דהא איכא שיעורא דראשון בגויה ליתן טומאה:
+<b>חלקן זה שני וזה שני.</b> שהרי בכל אחד חצי שיעור דראשון וחצי שיעור דשני, ותנן לעיל ראשון ושני מצטרפין לקל שבהן:
+
+Mishnah 6
+
+<b>(כל הנך בבות פשוטות הן.) וכל מקום שאני יכול לתלות ששיש כביצה מן החמור בזה ובזה, אזלינן בתר חמור.</b> ואם לאו, אזלינן בתר הקל:
+
+Mishnah 7
+
+<b>מקרצות.</b> חתיכות של בצק. לשון קרץ מצפון בא (ירמיהו מ״ו:כ׳):
+<b>נושכות זו את זו.</b> שהן דבוקות זו בזו וא״א להפרישן אלא אם כן נושכות זו מזו:
+<b>כולן תחילה.</b> דחשובות כאחת וכאילו נגע בכולן:
+<b>פירשו.</b> החתיכות זו מזו:
+<b>במשקין כולן שניות.</b> דמשקין תחלה הוו ועושין שני:
+<b>בידים כלן שלישיות.</b> דידים שניות הן, ועושות שלישי בתרומה:
+
+Mishnah 8
+
+<b>מקרצת.</b> חתיכת בצק שהיתה תחילה וחיבר לה חתיכות אחרות:
+<b>כולן תחילה.</b> והנוגע באחרות כנוגע בראשון לטומאה, דחשיבא חיבור. וכן נמי היתה שניה, חשובות חיבור, מאחר דאם פרשו אשתייר בהו טומאה. אבל היתה שלישית, דאם פרשו לית בהו טומאה, דאין שלישי עושה רביעי בתרומה, אפילו כי לא פרשו לא חשיבן חיבור, וטהורות:
+
+Mishnah 9
+
+<b>ככרות הקודש.</b> כגון שתי הלחם ולחם הפנים ומנחות וכיוצא בהן:
+<b>שבתוך גומותיהן מים המקודשים.</b> שהיו בתוך הגומות שע״ג הככר מים שנעשו על טהרת הקודש, ונטמא ככר אחד בשרץ, ונגע הככר שנטמא בשני, והשני בשלישי, ואפילו הן מאה כולן טמאים, ואע״פ שלא נגעו במים שבככר אלא נגע כל ככר בחבירו, נטמאו כולן, שחיבת הקודש עושה כאילו המשקה שבתוך כל ככר שהוא נעשה תחילה הוא שנגע בככר וטמאו. אבל בתרומה אינו כן, אלא הככר הראשון הנטמא בשרץ בלבד מטמא את חבירו להיות שני, והשני פוסל את השלישי, ותו לא, ולא חיישינן למשקה שבתוך הגומא:
+<b>אם יש בין הככרות משקה טופח אף בתרומה כולן טמאות.</b> המשקה טופח שבין כל ככר וככר חוזר להיות תחילה, ומטמא הככר שהוא נוגע בו לעשותו שני, וכן לעולם. פירוש אחר, ככרות הקודש המונחות בטבלא העשויה גומות גומות, וכל ככר מונח בתוך גומא שלו. והמים המקודשים גרסינן, פירוש, וכן המים המקודשים המונחים בכלי העשוי גומות גומות, אם נטמא אחד מהן בשרץ, נטמאו כולן, שהכלי מצרף מה שבתוכו לקודש, אבל לא לתרומה, דבתרומה אינו מטמא אלא ראשון ושני ופוסל שלישי היכא דנגעו זה בזה, ואין כלי מצרף. ואם יש בין הגומות משקה טופח הכל טמא, שהככר שהוא שני עושה המשקה ראשון וחוזר ומטמא ככר האחר, וכן כולם:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>האשה.</b> באשה טהורה איירי:
+<b>שהיתה כובשת ירק.</b> של תרומה בקדירה. ואותו ירק לא הוכשר לקבל טומאה, אלא כדרך הכובשים שמחתכים את הירק בלא משקה ומולחים אותו ונותנים בקדירה או בחבית ואח״כ נותנים עליו יין או חומץ או שמן, (והוכשר אותו העלה):
+<b>נגעה.</b> בידים מסואבות שפוסלים את התרומה:
+<b>בעלה.</b> של ירק שהיה חציו בקדירה עם המשקין וחציו חוץ לקדירה נגוב, ונגעה במקום הנגוב:
+<b>אע״פ שיש בו כביצה.</b> שהוא שיעור לטמא אוכלים:
+<b>הוא טמא.</b> אותו העלה:
+<b>והכל טהור.</b> שאר הירק והמשקין שבקדירה. דלא אתי האי עלה שמקצתו בקדירה ומטמא להו, דידים שניות ; והעלה שלישי, ואין שלישי עושה רביעי בתרומה:
+<b>נגעה.</b> בסתם ידים שהם שניות:
+<b>במקום משקה.</b> כלומר במקום שאין העלה נגוב, נעשה משקה שעליו תחילה, דכל הפוסל את התרומה מטמא משקין להיות תחילה, והמשקה עושה את העלה שני, הלכך כשיש בעלה כביצה היינו שיעור לטמא אחרים:
+<b>הכל טמא.</b> אף הקדרה עצמה, דמקצת עלה שבקדירה עושה משקה שבקדירה תחילה וחוזרין ומטמאין את הקדירה, כדאיתא בפ״ק דשבת, האוכלים והכלים שנטמאו במשקין:
+<b>אין בו כביצה הוא טמא.</b> אותו עלה שנגעה בו:
+<b>והכל טהור.</b> דפחות מכביצה אין מטמא אחר:
+<b>חזר לקדירה.</b> אותו מקום המשקה שנגע בו:
+<b>הכל טמא.</b> אע״פ שאין בעלה כביצה, שהמשקה שנגע בו חזר וטימא כל מה שבקדירה ואף הקדירה עצמה:
+<b>היתה מגע טמא מת.</b> אשה זו שכובשת את הירק. הרי האשה ראשון והעלה שנגעה בו שני, הלכך אם יש בו כביצה הכל טמא:
+<b>היתה טבולת יום מנערת את הקדירה.</b> דהשתא יש באשה זו שתי טומאות, חדא דטבולת יום ואידך דסתם ידים שהם שניות, כדקתני בידים מסואבות. ותרוייהו צריכין משום סיפא. מנערת, מערה מה שבתוך הקדרה (לישנא אחרינא), מנערת, מגיסה בתוך הקדירה בכף שבידה:
+<b>ספק מן הקדירה נתזו.</b> ולא נטמא מה שבתוכה:
+<b>ספק שהקלח.</b> שכולו מלא משקה והוא בתוך הקדרה נגע בידיה:
+<b>הירק פסול.</b> משום ספיקא דטבול יום. אבל משום ספק ידים לא, כדתנן בפ״ב דטבול יום (משנה ב׳), חומר בטבול יום שספק טבול יום פוסל את התרומה, והידים ספיקן טהור:
+<b>והקדירה טהורה.</b> דמשום טבול יום לא מטמאה אפילו ודאי נגעה במשקין, דאין טבול יום עושה משקה תחילה, כדתנן (פרק ח׳ דפרה משנה ו׳), כל הפוסל את התרומה מטמא את המשקין להיות תחילה חוץ מטבול יום. ואי משום ידים, לא מטמאה, דכיון דספיקא הוא שמא נתזו על ידיה, מספיקא קדירה טהורה, שספק ידים לטמא, טהור:
+
+Mishnah 2
+
+<b>האוכל אוכל ראשון.</b> נעשה גופו ראשון להיות מגעו שני. והאוכל אוכל שני נעשה גופו שני, ואם נגע בתרומה פסלה. אלו משמונה עשר דבר שגזרו בו ביום. ודוקא שאכל חצי פרס, שהוא ביצה ומחצה להרמב״ם ושתי ביצים לרש״י, שזהו שיעור אוכלים לפסול את הגויה:
+<b>רבי יהושע אומר האוכל אוכל ראשון ואוכל שני נעשה גופו שני.</b> דסבירא ליה דלא משוינן ליה לאוכל כמאכל עצמו, והאי דמשוי לאוכל אוכל שני שני ולא שלישי, לפי שמצינו שני עושה שני ע״י משקין, שהמשקין שנטמאו בשני הן נעשים תחילה והנוגע בהם הוי שני, ואי הוה משוינן ליה לאוכל אוכל שני שלישי לא היה פוסל את התרומה, דאין שלישי עושה רביעי בתרומה, וחכמים גזרו על האוכל אוכל שני שיהיה פוסל את התרומה, משום דזימנין אכיל אוכלים טמאים ושדי משקין של תרומה לתוך פיו בעוד שאוכלים טמאים בפיו ופסיל להו, הלכך אע״ג דבאוכל אוכל ראשון לא משוינן ליה לאוכל כמאכל עצמו, באוכל אוכל שני משוינן ליה שני כמו המאכל, כדי שיפסול את התרומה:
+<b>שלישי שני לקודש.</b> האוכל אוכל שלישי נעשה גופו שני לקודש, ועביד שלישי ורביעי בקודש:
+<b>ולא שני לתרומה.</b> דאי נגע בתרומה לא פסלה. ומיהו אסור הוא לאכול בתרומה, והכי מוכח בגמרא פרק ב׳ דחולין [דף ל״ד]:
+<b>בחולין שנעשו על טהרת תרומה.</b> כלומר האי אוכל אוכל ראשון ואוכל אוכל שני ושלישי דתנינן במתניתין, בחולין שנעשו על טהרת תרומה קמיירי, דחולין גרידא אין בהם שלישי:
+
+Mishnah 3
+
+<b>הראשון שבחולין טמא ומטמא.</b> תרומה. שככר של תרומה שנגע בראשון של חולין, נעשה שני ופוסל את השלישי:
+<b>והשני שבחולין.</b> פוסל את התרומה ואינו מטמא, דשלישי דתרומה לא עביד רביעי, הלכך שלישי דתרומה לא מקרי טמא אלא פסול:
+<b>והשלישי של חולין.</b> הכי קאמר, ואם יש באותן חולין שלישי, כגון שנעשו על טהרת תרומה:
+<b>נאכל בנזיד הדמע.</b> בתבשיל [שתרומה] מעורבת בו. והתרומה קרויה דמע, שנאמר (שמות כ״ב:כ״ח) מלאתך ודמעך לא תאחר. ובפ״ב דחולין מוכיח דדוקא כשאין בנזיד הדמע כזית תרומה בכדי אכילת פרס הוא דשרי ליה לאכול אוכל שלישי, אבל אי איכא כזית תרומה בכדי אכילת פרס, אסור, דקיימא לן האוכל אוכל שלישי מחולין שנעשו על טהרת תרומה, נפסל גופו מלאכול בתרומה:
+
+Mishnah 4
+
+<b>הרביעי נאכל בנזיד הקודש.</b> כלומר, ואם יש באותה תרומה רביעי, כגון שנעשית על טהרת הקודש. וכן החמישי נאכל בנזיד הקודש דקתני לקמן, הכי קאמר, ואם יש באותו קודש חמישי, כגון שנעשה על טהרת חטאת של אפר פרה, דאמרינן בגדי אוכלי קודש מדרס לחטאת נאכל בנזיד הקודש, מותר לערב בו תבשיל של קודש טהור:
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+<b>השני שבחולין מטמא משקה חולין.</b> דכל הפוסל את התרומה מטמא משקים להיות תחילה:
+<b>מטמא משקה קודש.</b> דכל הפוסל את הקודש מטמא משקין (קודש) להיות תחילה לקודש:
+<b>שנעשו על טהרת הקודש.</b> כלומר, הא דאמרינן דשלישי של תרומה פוסל ולא מטמא אוכלי קודש, הני מילי כשנעשית על טהרת הקודש. אבל נעשית על טהרת תרומה, שלא שמרהו על טהרת הקודש, השלישי מטמא שנים ופוסל אחד בקודש. שטהרתה של תרומה טומאה היא אצל הקודש, והרי זה השלישי דתרומה חשוב אצל הקודש כאילו נטמא בשרץ עצמו:  
+
+Mishnah 7
+
+<b>ר׳ אליעזר אומר שלשתן שוין.</b> כדמפרש ואזיל, דלית ליה לר׳ אליעזר טהרתה של תרומה טומאה היא אצל הקודש:
+<b>השלישי שבכולן.</b> לא משכחת שלישי בחולין אא״כ נעשו על טהרת תרומה. ואין הלכה כר׳ אליעזר:
+
+Mishnah 8
+
+<b>האוכל אוכל שני לא יעשה בבית הבד.</b> לא יתעסק לעשות שמן בבית הבד, דהא מודה ר׳ יהושע לעיל לר׳ אליעזר שהאוכל אוכל שני הוא עצמו נעשה שני ופוסל את התרומה ומטמא משקין להיות תחילה, (דהיינו השמן):
+<b>על גב הקודש.</b> על טהרת הקודש:
+<b>הרי אלו כחולין.</b> ואין באים לכלל שלישי:
+<b>הרי אלו כתרומה.</b> ויש בהם שלישי. והני תנאי תרוייהו סבירא להו חולין שנעשו על טהרת הקודש לאו כקודש דמו, ושאין לך דבר שעושה רביעי בקודש אלא קודש מקודש בלבד, ופליגא אמתניתין דלעיל דקתני השל. שי שבכולן פוסל לאוכלי קודש:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>הרוטב והגריסין.</b> שהן משקה טופח. שהן לחין כל כך שיש בהן טופח על מנת להטפיח:
+<b>הרי אלו תחילה.</b> דחשובים כמשקין:
+<b>קרשו הרי אלו שניים.</b> דכיון שנקרשו, חשובים כאוכלים שנגעו במשקין:
+<b>חזרו ונמוחו כביצה מכוון טהור.</b> דיצא מהן תורת אוכל וירד עליהן תורת משקה, ופרחה טומאתו כשנשתנו, ואין למשקה זה מי שיטמאנו, דמכי יצאת טפה ראשונה אמעיט האוכל מכביצה, ופחות מכביצה אין מטמא אחרים. אבל יותר מכביצה. טמא, כדמפרש טעמא, דמכי יצאת טפה ראשונה נטמאת אותה טפה בכביצה אוכל טמא, וכשנמחה אח״כ כולו חזרה הטפה וטמאה את הכל:
+
+Mishnah 2
+
+<b>השמן תחילה לעולם.</b> ואע״פ שקרש אינו יוצא מתורת משקה:
+<b>ר׳ שמעון.</b> שזורי אומר אף היין שקרש אינו יוצא מתורת משקה. ואין הלכה כר״ש שזורי:
+<b>גוש של זיתים.</b> זיתים הרבה מחוברים יחד. ובגוש טמא איירי:
+<b>כביצה מכוון טהור.</b> התנור. דאין אוכל מטמא כלי. ומשקה היוצא מן הגוש מחמת היסק אין לו במה יטמא, דמכיון דיצאת טפה ראשונה חסר ליה מכביצה. אבל כשיש בגוש יותר מכביצה, כשיצאת טפה ראשונה עדיין נשאר בגוש כביצה, ונטמאה הטפה בגוש, וחזרה להיות תחילה, וטמאה הטיפה את התנור, שמשקין מטמאים כלי:
+<b>אם היו פרודים.</b> אם היו הזיתים פרודים שאינן גוש:
+<b>אפילו הן מאה.</b> כלומר אפילו הן שיעור מאה ביצים אין מצטרפין לכביצה לטמא את שמן היוצא, להיות תחילה:  
+
+Mishnah 3
+
+<b>ובלבד שלא יגע במשקין.</b> כגון שדרכן בפשוטי כלי עץ שאינן מיטמאים, דהשתא אין כאן מי שיטמא המשקין אלא הזגין שנגע בהן טמא מת, שהרי לא נזהר מנגיעתן אלא משיצא משקה, וכשהמשקין נוגעים בזגין כבר חסר שיעור כביצה, ואין אוכל מטמא בפחות מכביצה:
+<b>יותר מכביצה טמא.</b> שכיון שיצאה טפה ראשונה נטמאת בכביצה, דאע״ג דאין משקה הנבלע באוכל מקבל טומאה עמו, משלים הוא את שיעורו. דדכוותיה אשכחן בסמוך גבי כזית מן המת ומן הנבילה שנתמעטו בחמה והניחן בגשמים ותפחו, דגשמים המובלעים משלימין לכשיעור:
+
+Mishnah 4
+
+<b>הרי אלו טהורים.</b> אכביצה אוכלים ואכזית מן המת וכזית מן הנבילה וכעדשה מן השרץ קאי:
+<b>הניהן בגשמים ונתפחו טמאין.</b> דכל השיעורים בתר גודלייהו אזלינן. ומהכא קיימא לן דאין דיחוי אצל איסורים:
+
+Mishnah 5
+
+<b>אם טמאות טמאות.</b> כי הא דתנן לקמן בפרק השרץ והצפרדע [משנה ז׳] נגע באחד בלילה ואין ידוע אם חי אם מת ובשחר עמד ומצאו מת, חכמים מטמאים, שכל הטומאות כשעת מציאתן. ודוקא במקום מציאתן, למעוטי נגע באחד בלילה בזוית זו ולמחר מצאו מת בזוית אחרת וכיוצא בזה:
+<b>אם מכוסות מכוסות.</b> כגון כלי חרס המוקך צמיד פתיל לא אמרינן שמא בשעה שהיה המת באוהל היה מגולה ועכשיו מכוסה, או אם מצאו מגולה לא אמרינן שמא בשעה שהיה המת (באוהל) היה מכוסה ומוקף צמיד פתיל:
+<b>מחט שנמצאת מלאה חלודה.</b> שמעכבת את התפירה, דחלודה כזו מטהרתה מידי טומאתה:
+<b>או שבורה טהורה.</b> ולא אמרינן שמא כשהיתה שלימה נטמאה וכשיתקנוה ותחזור שלימה תחזור לטומאתה הישנה. והיינו פירושא דאם טהורות טהורות דתנן לעיל:
+
+Mishnah 6
+
+<b>בחזקת טהרה.</b> ואע״ג דספק טומאה ברשות היחיד ספיקו טמא והאי מבוי רשות היחיד הוא, אפילו הכי כיון דספיקא הוי בדבר שאין בו דעת לישאל, כגון חרש שוטה וקטן, ספיקו טהור, דהכי ילפינן מקראי דכתיב [ויקרא ז׳] והבשר אשר יגע בכל טמא לא יאכל, משמע ודאי טמא לא יאכל ספק טמא יאכל, וכתיב כל טהור יאכל בשר, ודאי טהור הוא דיאכל, הא ספק טמא ספק טהור לא יאכל, אלא לאו שמע מינה כאן שיש בו דעת לישאל כאן שאין בו דעת לישאל:
+<b>וכל הפקח.</b> שיש בו דעת לישאל. אם לא ידע אם הלך במקום טומאה אם לאו, בחזקת טומאה הוא. דספק טומאה ברה״י ספיקו טמא, מסוטה ילפינן, דספיקא היא אם נטמאת אם לאו, וספק זה במקום סתירה הוא דהיינו רה״י, ואמר רחמנא ונסתרה והיא נטמאה, וסוטה יש בה דעת לישאל אם נטמאה אם לאו:
+
+Mishnah 7
+
+<b>ואין השושנים אלא במקום הטומאה.</b> שאי אפשר שיקח השושנים אא״כ יכנס לבית הקברות:
+<b>טהור.</b> כיון דאיכא למתלי באחר, שמא לקטן אחר ונתנן לו, דתינוק אין בו דעת לישאל וספיקו טהור:
+<b>וכן חמור.</b> שהיה עומד במקום טהרה ולא ידעינן אם נכנס במקום טומאה:
+<b>כליו טהורים.</b> לפי שאין בו דעת לישאל:
+
+Mishnah 8
+
+<b>תינוק שנמצא בצד עיסה.</b> תינוק טמא שנמצא. בצד עיסה טהורה וחתיכה של עיסה זו בידו:
+<b>ר׳ מאיר מטהר.</b> ר׳ מאיר לטעמיה דחייש למיעוטא וסבר דרוב תינוקות מטפחים בעיסה, ושמא לקח הוא עצמו את הבצק וטימא את העיסה, ומיעוט אין מטפחים ושמא אדם טהור לקח ונתן לו, ועיסה זו בחזקת טהרה עומדת, סמוך מיעוטא לחזקה ואיתרע לה רובא, והוי פלגא ופלגא וטהור לענין תינוק שאין בו דעת לישאל:
+<b>וחכמים מטמאים.</b> לטעמייהו דלא חיישי למיעוטא, ורוב תינוקות מטפחים. והלכה כחכמים:
+<b>נקירת.</b> נקבים נקבים יש בעיסה מחמת התרנגולים שנקרו בה:
+<b>שינגבו את פיהם בארץ.</b> דרך התרנגולים לאחר ששתו מנגבין פיהן בארץ, הילכך אם יש קרקע מפסקת בין משקין לככרות כדי שיוכלו לנגב בה פיהן לאחר ששתו, הככרות טהורים. ואם לאו, טמאים, שהרי נטמאו במשקין טמאים שהיה בפיהן של תרנגולים. ואע״ג דבשיש קרקע מפסקת מספקא לן אם נגבו פיהן אם לא, הוי ספק טומאה בדבר שאין בו דעת לישאל, וספיקו טהור:
+<b>שהוא פקח.</b> ואין דרכו לשתות כל זמן שהוא מוצא לאכול, שהוא אומר כל שעה משקין מצויין ואין כל שעה אוכלין מצויין. והלכה כרבי אליעזר בן יעקב:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>הזורק.</b> ככר לבין המפתחות. לא שנא זרק ככר טהור לבין מפתחות טמאות, ולא שנא זרק מפתחות טמאות לבין הככרות, ולא נודע אם נגע הככר הטהור במפתחות הטמאות, טהור הככר, דסבירא ליה להאי תנא זורק כמי שאין בו דעת לישאל דמי:
+<b>ר׳ יהודה אומר ככר לבין המפתחות טמא.</b> דסבירא ליה לרבי יהודה זורק כמי שיש בו דעת לישאל דמי, וספיקו טמא. מיהו כשזרק [מפתח טמא בין ככרות], טהור, הואיל והטומאה אינה נחה במקום אלא עוברת על הטהור, ספקו טהור. ואין הלכה כר׳ יהודה. וככר ומפתחות דנקט במתניתין, הוא הדין לכל שאר דברים הנזרקים, אלא משום דאורחייהו דאינשי לזרוק ככר ומפתחות זה לזה, משום הכי נקט הני:
+
+Mishnah 2
+
+<b>ספק נגע ספק לא נגע ספיקו טהור.</b> ואפילו ברשות היחיד, ואפילו אדם שיש בו דעת לישאל אוחז בטומאה. שאין לטומאה מקום שתהא נחה בו, שכל זמן שהיא בפי החולדה או בפי הכלב אינה חשובה נחה במקום, אלא טומאה עוברת היא, הלכך ספיקו טהור, ואפילו אוחז בטומאה האדם שיש בו דעת לישאל:
+
+Mishnah 3
+
+<b>היו מנקרין בהן.</b> אם השליכו החולדה את השרץ, והכלב את הנבילה, מפיהם על הארץ והיו מנקרים בה, הרי יש מקום לטומאה וספיקה טמא:
+
+Mishnah 4
+
+<b>ספק אדם.</b> ספק האהיל על האדם:
+<b>טמא.</b> שיש בו דעת לישאל. ואינו טהור מטעמא שהטומאה בפי העורב והיא טומאה עוברת, דכל המאהילין חשובות יש לטומאה מקום, ואפילו הנזרקין:
+<b>ספק כלים.</b> ספק האהיל על הכלים:
+<b>טהור.</b> שאין בהן דעת לישאל:
+<b>הממלא בעשרה דליים.</b> זה אחר זה:
+<b>ונמצא שרץ באחד מהן הוא טמא וכולן טהורים.</b> והני מילי כשאין [לדלי] אגנים. אבל יש לה אוגנים, כולן טמאים, דשמא השרץ היה בראשון, והאי דלא נפל עם המים אימור אוגנים עכבוהו:
+<b>העליון [טהור.</b> ולא חיישינן שמא מן העליון] נפל לתחתון:
+
+Mishnah 5
+
+<b>על מפק בית הפרס.</b> כגון תרומה שנכנסה לבית הפרס, דהוא שדה שנחרש בה קבר וספק אם יש בה עצם כשעורה מן המת:
+<b>ועל ספק עפר הבא מארץ העמים.</b> דכל עפר הבא מארץ העמים מספקינן ליה ברקב של מת. ושני אלה ארץ העמים ובית הפרס גזרו בהם שיהיו מטמאים במגע ובמשא:
+<b>ועל ספיקן של בגדי עם הארץ.</b> דכולהו מספקא לן אם ישבה עליהן אשתו נדה:
+<b>ועל ספק כלים הנמצאים.</b> דלא ידעינן אם טמאים הן:
+<b>ועל ספק רוקין.</b> דשמא של זב וזבה הן, או דנדה ויולדת:
+<b>מי רגלי אדם שהן כנגד מי רגלי בהמה.</b> רבותא קמשמע לן, דלא אמרינן מדהני דבהמה הני נמי דבהמה, ואע״ג דאיכא תרי ספיקי לקולא, ספק דבהמה ספק דאדם, ואפילו אם תמצי לומר דאדם, שמא דאדם טהור. ורמב״ם פירש על פי התוספתא, כגון שנתערבו מי רגלי אדם טמא עם מי [רגלי] בהמה חצי בחצי בשוה, וזהו שכנגד מי רגלי בהמה, ומספקא לן אם בטלו מראיהן של מי רגלי אדם ויהיו כולן טהורין, או לא בטלו ויהיו כולן טמאין:
+<b>על ודאי מגען שהוא ספק טומאתן.</b> יודע ודאי שנגעה בהן תרומה, אבל אינו יודע אם הן טמאים או לאו, כדפרשינא ספיקא דכולהו:
+<b>וחכמים אומרים ברשות היחיד תולין.</b> על ספק מגען. ולא שורפים משום דהוי ספק ספיקא לקולא, ספק נגע ספק לא נגע, ואפילו אם תמצי לומר נגע, ספק טמאים ספק טהורים. ואין הלכה כר׳ יוסי דאמר על ספק מגען שורפין:
+
+Mishnah 6
+
+<b>אחד טמא.</b> לאו טמא ודאי שהוא ידוע דשל זב או של זבה, דאם כן ברה״י לשרוף כשאר כל ספק טומאה, אלא אחד טמא שהוא מסתם רוקין, ואחד טהור דידוע שהוא של אדם טהור. וכיון דאפילו נגע ודאי בטמא זה שהוא סתם רוקין אינו אלא מדרבנן, השתא דאיכא ספק נגע בטהור, תולין ברשות היחיד בין אמגע בין אמשא בין אהיסט בין בלח בין ביבש. ולא יבש כל כך שאין יכול לחזור ולהשרות כמות שהיה, דההוא טהור גמור אפילו ודאי דזב, אלא דיכול לחזור ולהשרות לכמות שהיה:
+<b>ועל מגען ברה״ר בזמן שהם לחים.</b> אי אפשר שלא ידבק מהן כל שהוא בגוף הנוגע בהן, ויצא מכלל ספק טומאה ברשות הרבים, ודין רשות היחיד יש לו כשנדבק כל שהוא בגוף האדם. אבל רוק יבש שאינו נדבק, אם נגע בו הוי ספק טומאה ברשות הרבים דספיקו טהור:
+<b>ועל משאן בין לחין בין יבשין.</b> דכשנתלשה הטומאה ברה״ר ונישאת על גבי אדם, לא חשיבא עוד טומאה ברה״ר, אלא הרי היא כטומאה ברה״י, כדאמרן:
+<b>היה רוק יחידי.</b> מהרוקין הנמצאים, ספק של אדם טמא ספק של אדם טהור:
+<b>ונגע בו ונשאו והסיטו.</b> אפילו ברשות הרבים, ואח״כ נגע בתרומה:
+<b>שורפים עליו את התרומה.</b> כדתנן ברישא, על ודאי מגען שהוא ספק טומאתן שורפין את התרומה:
+
+Mishnah 7
+
+<b>ספק מים שאובים.</b> ספק אם נפלו למקוה זה מים שאובים ופסלוהו, או לא נפלו. או שראינו שנפלו בו מים שאובין, ספק אם היה בהן שלשה לוגין שהוא שיעור כדי לפסול את המקוה, או לא היה בהן כשיעור. וכולהו שאר ספיקות מפורשים לקמן בפרקין:
+
+Mishnah 8
+
+<b>ספק טומאה צפה על פני המים.</b> ספק אם נגע בטומאה שצפה על פני המים או לא נגע:
+<b>בין בכלים בין בקרקע.</b> בין שהמים בכלים בין שהמים בקרקע, טהור, דחשיב כאילו אין מקום לטומאה:
+<b>בכלים טמא.</b> דחשיבי כאילו יש מקום לטומאה. ואין הלכה כר׳ שמעון:
+<b>ספק ירידתו טמא.</b> שדרך אדם כשיורד לבריכה של מים, שכל דבר שבמים בא עליו, מחמת ההיסט שמתחיל לרחוץ את עצמו. אבל כשעולה מן המים, הדברים שבמים מתרחקים ממנו והולכים לצדי הבריכה:
+<b>אפילו אין שם אלא מלא האדם והטומאה.</b> שהמקום צר בדרך שאי אפשר לו שלא יגע, אפילו הכי טהור, קסבר דטומאה צפה אינה מטמאה. כך מצאתי. אבל רמב״ם פירש, כל זמן שלא ידע בודאי שנגע בטומאה, טהור. נראה שאם היה בדרך שאי אפשר לו שלא יגע, טמא:
+
+Mishnah 9
+
+<b>ספק משקים ליטמא.</b> משקים טהורים שנולד בהן ספק אם קבלו טומאה אם לאו, ספיקן טמא, כדמפרש ואזיל:
+<b>לטמא טהור.</b> ואם המשקין טמאין ויש לנו ספק אם טמאו הדבר הטהור אם לאו, ספיקו טהור:
+<b>וזרקה לבין הככרות כו׳ מפיקו טהור.</b> וכגון שהיה לנו ספק אם לאחר שנח המקל נגעו המשקים בככרות או לא נגעו. דאי בשעת זריקה, הוי ליה טומאה שאין לה מקום, ואפילו בשרץ דאורייתא ספיקו טהור, כיון שהטומאה נזרקה. וא״ת אכתי תיפוק ליה (דטהור) אפילו בשרץ משום דאין בו דעת לישאל. וי״ל דאיכא לאוקמי מתניתין כשאדם אוחז הככרות:
+
+Mishnah 10
+
+<b>ספק משקין לאוכלין טמא.</b> קסבר רבי יוסי טומאת משקין לטמא אחרים דאורייתא, דדריש קרא וכל משקה אשר ישתה בכל כלי יטמא, לטמא את אחרים, הלכך ספק משקין לטמא אוכלין, טמא:
+<b>ולכלים טהור.</b> דטומאת משקין לטמא כלים מדרבנן, משמונה עשר דבר שגזרו בו ביום. ות״ק דפליג עליה דר׳ יוסי דריש וכל משקה אשר ישתה בכל כלי יטמא, אבל לא לטמא את אחרים, וטומאת משקין לטמא אוכלים ומשקין דרבנן, הלכך ספק טומאת משקין לטמא אחרים טהור. ואין הלכה כר׳ יוסי:
+
+Mishnah 11
+
+<b>ספק ידים ליטמא.</b> מי שהיו ידיו טהורות וספק נגע באוכלים טמאין או במשקין טמאין ונטמאו ידיו, ספק לא נגע ולא נטמאו ידיו:
+<b>ולטמא.</b> היו ידיו טמאות, ספק נגע באוכלים ומשקין וטמאן, ספק לא נגע:
+<b>וליטהר.</b> היו ידיו טמאות וטיהרן, ספק נטהרו כראוי אם לאו. בכל הספיקות הללו, ספיקן טהור:
+<b>ספק רשות הרבים.</b> ספק טומאה ברשות הרבים, טהור, שכן מצינו ציבור עושים את הפסח בטומאה, אם טומאה ודאית הותרה לצבור, קל וחומר ספק טומאה:
+<b>ספק דברי סופרים.</b> כגון כל הנך דחשיב, דכולהו משמונה עשר דבר שגזרו בו ביום, ומפורשין הן במסכת שבת פרק קמא:
+<b>אבל דבר שהוא אב הטומאה והוא מדברי סופרים.</b> כגון דם תבוסה, ונכרים שעשאום כזבים, וכיוצא באלו, אם נסתפק אם נגע בהן אם לא נגע:
+<b>ספיקו טמא.</b> ומיהו אב הטומאה מדברי סופרים שהוא עצמו מספק, כגון בית הפרס דאיכא ספיקא אם יש בו עצם כשעורה אם לאו, בהא תנן לעיל דעל ודאי מגען שורפין, ועל ספק מגען אין שורפין, דהוי ספק ספיקא:
+
+Mishnah 12
+
+<b>זו טהרת פרישות.</b> דתנן, בגדי עם הארץ מדרס לפרושים, ובגדי פרושים מדרס לאוכלי תרומה. ואם נסתפק אחד מן הפרושים שאוכלין [חוליהן] בטהרה, אם נגע בבגדי עם הארץ אם לא נגע, וכן אוכל תרומה שנסתפק אם נגע בבגדי הפרושים ונטמא בהן לתרומה, ספיקן טהור:
+<b>ספק שרצים.</b> השליך שרץ בין הככרות, ספק נגע בככרות בשעה שעבר עליהן, ספק לא נגע, אם מצא אותו שאינו נוגע, הרי הככרות כשעת מציאתן וספיקן טהור:
+<b>עד שלא נזקק לטומאה.</b> בפרק ה׳ דנגעים מפרש כיצד:
+<b>ספק נזירות.</b> כגון שאמר הריני נזיר אם יש בכרי הזה מאה כור, הלך ומצאו שנגנב או שאבד, ספק היה בו, ספק לא היה בו, מותר לשתות יין ולהטמא למתים:
+<b>ספק בכורות.</b> ספק אם הוא פטר רחם אם לאו:
+<b>אחד בכורי אדם.</b> פטור מלתת חמש סלעים לכהן:
+<b>אחד בכורי בהמה טמאה.</b> פטר חמור:
+<b>שהמוציא מחבירו עליו הראיה.</b> דאמר ליה לכהן, אייתי ראיה דהוא בכור ושקול:
+
+Mishnah 13
+
+<b>ספק קרבנות כיצד, האשה שיש עליה ספק חמש לידות וכו׳: מביאה קרבן אחד.</b> חטאת העוף הבא על הספק:
+<b>ואוכלת בזבחים.</b> שהקרבן הזה לגמור טהרתה בא והרי הוא כטבילה, שאם נטמאת האשה כמה טומאות, טבילה אחת עולה לכולן, אף קרבן זה כן:
+<b>ואין השאר עליה חובה.</b> לא הצריכוה חכמים להביאן. שאף האחד בקושי התירו להקריב ספק מליקת חולין למזבח, אלא כדי לעשות לה תקנה ליטהר לאכול בקדשים:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>השרץ.</b> שרץ מטמא במגע ולא במשא:
+<b>צפרדע.</b> טהור. ולפי שצפרדע דומה לצב וטעו ביה, משום הכי נקט צפרדע:
+<b>כזית מן המת.</b> מטמא באוהל. ונבילה אינה מטמאה באוהל:
+<b>עצם מן המת.</b> מטמא בהיסט, ועצם דנבילה טהור:
+<b>גוש מבית הפרס וגוש מארץ העמים.</b> מטמאים במגע ובמשא ואין מטמאין באוהל:
+<b>שני שבילין אחד טמא.</b> שאחד מהן קבר מוטל בו לרחבו וממלא את כולו, ואין עובר בו שלא יאהיל:
+<b>האהיל על אחד מהן.</b> על כזית מן המת וכזית מן הנבילה קאי:
+<b>הסיט אחד מהז.</b> [על עצם מן המת ועצם מן הנבילה, וכן] אגוש מארץ טהורה וגוש מבית הפרס וגוש מארץ העמים קאי, דמטמאין בהיסט:
+<b>ר׳ עקיבא מטמא.</b> דסבירא ליה לר׳ עקיבא דספק טומאה ברה״ר ספיקו טהור הני מילי כשעשה טהרות, כיון דאין להם תקנה כשנטמאו. אבל לגבי גברא להצריכו טבילה והזאה, סבירא ליה דצריך טבילה והזאה, שמא היום ומחר יתברר הדבר שנטמא:
+<b>וחכמים מטהרים.</b> דאפילו גברא דאית ליה תקנתא לא מצרכינן ליה טבילה והזאה. והלכה כחכמים:
+
+Mishnah 2
+
+<b>אחד שאמר נגעתי בזה.</b> אהשרץ והצפרדע דרישא קאי, דצפרדע דומה לצב וטעו ביה:
+<b>שדרך בני אדם להלוך.</b> שאי אפשר לאדם למנוע עצמו שלא ילך ברה״ר, הלכך ספק שבילין טהור. אבל מגע אפשר לאדם שלא ליגע, הלכך כי מספקא ליה אי נגע אי לא נגע, ספיקו טמא. ואין הלכה לא כר׳ עקיבא ולא כר׳ יוסי:
+
+Mishnah 3
+
+<b>הזה ושנה.</b> הזה בשלישי, ושנה בשביעי:
+<b>אלו ואלו תלויות.</b> אע״ג דבשנים שהלכו מוקמינן כל חד בחזקת טהרה, כדתנן לקמן, הכא גבי חד בתרי זימני לא שייך לטהר בקיימות, דאפילו בשנים כשבאו לישאל בבת אחת, טמאין. וחד אפילו בזה אחר זה כבת אחת דמי:
+<b>והשניות ישרפו.</b> דודאי טמא היה כשנעשו:
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+אם נשאלו כל אחד לחכמים על ספיקו בפני עצמו, אין בית דין יכולין לטמאן, דהא קיימא לן ספק טומאה ברשות הרבים ספיקו טהור. ואם באו בבת אחת, הואיל ובהוראה אחת יש לנו לומר טמאין אתם או טהורים אתם, אי אפשר לנו לומר טהורים אתם, שהרי אחד ודאי טמא:
+<b>ר׳ יוסי אומר בין כך ובין כך טמאין.</b> לא נחלקו ר׳ יוסי ור׳ יהודה כשבאו לישאל בבת אחת, דדברי הכל טמאין. וכשבאו לישאל זה אחר זה דברי הכל טהורים. על מה נחלקו, על הבא לישאל עליו ועל חבירו, דר׳ יהודה מדמי ליה לזה אחר זה, ורבי יוסי מדמי ליה לבת אחת. והלכה כרבי יוסי:
+
+Mishnah 6
+
+<b>אכל אחד מהן.</b> תנא טומאה דאורייתא וקתני טומאה דרבנן. ופלוגתייהו דר׳ יהודה ורבי יוסי הכא נמי בבא לישאל עליו ועל חבירו, כפלוגתייהו לעיל. והלכה כר׳ יוסי:
+
+Mishnah 7
+
+<b>על רוקו שורפים.</b> שעל רוקים הנמצאים שורפים את התרומה, כדתנן בפירקין דלעיל, ואע״פ שהן ספק, ולא אזלינן בתר רובא:
+<b>ועל בגדיו הולכים אחר הרוב.</b> אם רוב אנשי אותה העיר זבים וזבות, שורפין:
+<b>כליו טמאין מדרס.</b> אע״ג דבישב ובא אחד ודרס הולכין אחר הרוב, ישן שאני, דחיישינן שמא רוב בני אדם דרסו על בגדיו ואחד מהן זב או זבה:
+<b>וחכמים מטהרין.</b> כיון דהוי ספק טומאה ברה״ר, טהור, שמא לא דרס כלל:
+<b>נגע באחד בלילה.</b> ברה״ר דוקא מיירי:
+<b>וחכמים מטמאין.</b> אם ראהו חי מבערב אע״פ שבא שחרית ומצאו שמת, מודים חכמים לר״מ שהוא טהור, וכשלא ראהו חי פליגי. והלכה כחכמים:
+
+Mishnah 8
+
+<b>שוטה אחת בעיר.</b> ודוקא אשה שוטה, אבל אדם שוטה לא, דאשה רגילה בנדות, ואין אדם רגיל בזיבות:
+<b>או נכרית.</b> והוא הדין לנכרי, דמדאורייתא אין חילוק בין נכרי לנכרית, וכולן טהורין, ורבנן גזרו עלייהו שיהיו כזבים. וכן כותית אין חילוק בין כותי לכותית למאן דאמר כותים גרי אריות הן וגם האידנא גזרו עלייהו שיהיו כנכרים לכל דבריהם. 
+<b>כל הרוקין שבעיר טמאים.</b> שדרכן להלך בכל העיר:
+<b>או שישבה עמו בספינה.</b> דמטמאה מדרס אע״פ שאין בגדיה נוגעים, כדתנן בריש פרק ג׳ דזבים:
+<b>אם מכירתו שהוא אוכל בתרומה כליו טהורים.</b> דאם היתה נדה או זבה לא היתה דורסת על בגדיו ולא נכנסת עמו בספינה:
+
+Mishnah 9
+
+<b>ר׳ מאיר מטמא.</b> שאם הביאוהו שנים לידי מיתה חמורה, לא יביאוהו לידי קרבן הקל:
+<b>וחכמים אומרים אדם נאמן על פי עצמו.</b> דמתרצינן דיבוריה מאי לא נטמאתי דקאמר, לא עמדתי בטומאתי אלא טבלתי, והואיל וכן, אדם נאמן על ידי עצמו:
+<b>ברה״י טמא ברה״ר טהור.</b> דחשיב כשאר ספק טומאה דעלמא:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>מקום שהיה רשות היחיד ונעשה רשות הרבים.</b> כגון בקעה, דבימות הגשמים רשות היחיד ובימות החמה רשות הרבים:
+<b>המסוכן.</b> מי שנתעלף ואין ידוע ממנו אם חי אם מת:
+<b>והחזירוהו לרה״י.</b> ושם ראוהו שמת:
+<b>כשהוא ברה״י ספיקו טמא.</b> ומטמאינן מספק כל אדם וכלים שהיו עמו ברה״י שהיה שם בראשונה. ואדם וכלים שהיו עמו ברה״ר לאחר שהוציאוהו מרה״י, טהורין, דספק טומאה ברה״ר הוא, וספיקו טהור:
+<b>ר׳ שמעון אומר רשות הרבים מפסקת.</b> כיון דחשבינן ליה כחי לאחר שהוציאוהו מרה״י לרה״ר, ומטהרינן לכלים ואדם שהיו עמו ברה״ר דשמא חי הוא, איך נחשבהו מת למפרע קודם שיצא מרה״י, על כרחך אין יכולין לטמא מספק אדם וכלים שהיו עמו ברה״י בראשונה, הואיל ורשות הרבים שהוציאוהו שם באחרונה מפסקת שאתה מחשיבו כחי ומטהרת אדם וכלים שהיו עמו שם. ואין הלכה כר״ש:  
+
+Mishnah 2
+
+<b>הטמא עומד.</b> מצורע עומד תחת האוהל או תחת האילן:
+<b>וטהור עובר.</b> דרך שם, ספק נגע ספק לא נגע, או ספק האהיל האוהל או האילן על שניהם ונטמא הטהור, ספק לא האהיל ולא נטמא. או שהיה הטהור עומד והמצורע עובר. פירוש אחר, כגון השרץ בפי החולדה והנבילה בפי הכלב עברו בין הטהורים, או הטהורים עברו ביניהן, חכמים מטהרים אם ספק נגע ספק לא נגע, מפני שאין לטומאה מקום, כדתנן לעיל פרק הזורק טומאה. ולפי פירוש זה, ספק האהיל ספק לא האהיל ליכא לאוקמא אהך רישא דטמא עומד וטהור עובר, דבטומאת אוהל אין חילוק בין יש מקום לטומאה בין אין מקום לטומאה, כדהוכחנו לעיל פרק הזורק טומאה:
+<b>טומאה ברשות היחיד וטהרה ברשות הרבים.</b> כגון חנות הפתוחה לרה״ר ספק נכנס ספק לא נכנס:
+<b>ר׳ יהושע מטמא.</b> דסבר ספק ברה״י ורבים המשותפים בו, בתר רה״י אזלינן וספיקו טמא. ורבנן סברי, בתר רה״ר אזלינן וספיקו טהור. ואין הלכה כר׳ יהושע:
+
+Mishnah 3
+
+<b>עלה לראשו.</b> ראשו של אילן חשוב רשות היחיד:
+<b>הכניס ידו לחור שיש בו טומאה.</b> החור חשוב רשות היחיד, ואע״פ שהאדם עומד ברה״ר, כיון שהכניס ידו לחור, כעומד ברה״י דמי. ואע״ג דהאילן והחור לא הוו רשות היחיד אצל שבת, הוו רשות היחיד אצל טומאה:
+<b>חנות שהוא טמא ופתוח לרה״ר.</b> הויא כל החנות כולה כטומאה המונחת ברה״ר, וכשם שאם היה שרץ ברה״ר ספק נגע בו ספק לא נגע ספיקו טהור, הכא נמי ספק נכנס לחנות זה ספק לא נכנס, ספיקו טהור. אבל אם היו שתי חנויות אחת טהורה ואחת טמאה, ספק לטמא נכנס ספק לטהור נכנס, ספיקו טמא, דהויא ליה ספק טומאה ברשות היחיד:
+
+Mishnah 4
+
+<b>ספק ביאה טהור.</b> משום דבעינן דומיא דסוטה, דודאי נסתרה אלא דספק נגע ספק לא נגע, דלא ידעינן אם נטמאת, וקרייה רחמנא טמאה, דכתיב (במדבר ד׳) ונסתרה והיא נטמאה. אבל ספק ביאה טהור:
+
+Mishnah 5
+
+<b>בקעה.</b> שדות של אנשים הרבה, ובימות הגשמים שהן חרושות וזרועות יש, להן דין רה״י, לפי שבני אדם נזהרים מלהלך על גבי הזרעים שלא יפסידו:
+<b>ר׳ אלעזר מטהר.</b> דהוי ליה ספק ביאה, ואין כל הבקעה חשובה כשדה אחת, לפי שהשדות חלוקים במיצרים שלהם:
+
+Mishnah 6
+
+<b>עד שיאמר לא נגעתי.</b> לאו דוקא שיאמר ברי לי שלא נגעתי, דהוא הדין היכא דאיכא מידי למתלי ביה שלא נגע:
+<b>שבילי בית גלגול.</b> מקום עגול ועולה ויורד, ואין רוב עם יכולין ללכת באותן שבילין:
+<b>רשות היחיד לשבת.</b> לאו רשות היחיד ממש, אלא כרמלית נינהו. ואמאי קרי לה רשות היחיד, לפי שאינה רשות הרבים. וכן הא דתנן בסמוך, הבקעה בימות החמה רשות היחיד לשבת, לאו רשות היחיד ממש, אלא כרמלית. והשתא כל הני גווני דתנן הכא דהוו רשות הרבים, מיירי כגון דליכא תלתא בשעה שנולד הספק, ואפילו הכי כיון דרבים מצויין שם, כרשות הרבים דמי. דאי בדאיכא תלתא בההיא שעתא שנולד הספק בה, אפילו בחדרי חדרים טהור, דילפינן מסוטה דהוי רשות היחיד, משום דליכא תמן אלא תרי, בועל ונבעלת:
+
+Mishnah 7
+
+<b>ורשות הרבים לטומאה.</b> דבימות החמה שכיחי אינשי דאזלי בה ל. קצור ולדוש ולחרוש הקרקע, לזורעה לשנה הבאה:
+<b>בימות הגשמים.</b> שהיא זרועה, אין אדם נכנס לה:
+
+Mishnah 8
+
+<b>בסילקי.</b> פלטיא גדולה. והכי אמרינן בפרק ב׳ דיומא [דף כ״ד] לשכת הגזית כמין בסילקי גדולה היתה:
+<b>ורואה את הנכנסין ואת היוצאין.</b> דכי רואה הנכנסים והיוצאים חשיבא רשות היחיד טפי. ואין הלכה כרבי יהודה:
+
+Mishnah 9
+
+<b>הפרון.</b> דומה לבסילקי, ויש לו שני פתחים מכוונים זו כנגד זו:
+<b>וכן הצדדין.</b> מכאן ומכאן לפרון, חשיבי נמי רשות הרבים, כיון שרבים משתמשין באותן צדדין:
+<b>ר׳ מאיר אומר הצדדין רשות היחיד.</b> שאמצע הפרון בלבד עשוי להשתמש בו רבים, ולא הצדדין. ואין הלכה כרבי מאיר:
+
+Mishnah 10
+
+<b>האסטוונית.</b> מקום צר כאמה רוחב, גבוה ארבעה או חמשה טפחים, עומד לפני החנויות שהסוחרים יושבים שם:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>הקדר שהניח את קדרותיו.</b> מוכר הקדרות שהוא חבר, שהניח קדרותיו ברה״ר, ורגילין לתת בצדי רה״ר אבנים גדולות או יתדות להרחיק העגלות שלא יזיקו הכתלים, ומתוך שהיתדות הללו דוחקות את רשות הרבים, וזה הניח קדרות אצלם, דחק גם הוא את הדרך יותר, והעוברין מתחככים בהן ובגדיהם עוברים על פי אוירן, ובגדי עם הארץ טמאין הן ומטמאין את החיצונות:
+<b>במה דברים אמורים במותרות.</b> שהעוברים ושבים מסיטין אותן. 
+<b>אבל באגודות.</b> שאי אפשר להסיטן, הכל טהור. ואין הלכה כרבי יוסי:
+<b>שלא מסר לו אלא שמירת המפתח.</b> ולא סמכא דעתיה להכנס, מפני שהוא נתפס עליו כגנב:
+
+Mishnah 2
+
+<b>ישן ומצאו ער הבית טמא.</b> כל מה שבבית טמא, דחיישינן שמא כשהקיץ משנתו נגע בכלים שבבית שלא ראה אותם מתחלה כשהיה ישן, שכן דרך בני אדם למשמש ולבדוק במה שלא ראו מעולם. אבל ער ומצאו ער, לא חיישינן, שכבר ראה כל אשר בבית כשהיה ער:
+<b>עד מקום שהוא יכול לפשוט את ידו.</b> כל הכלים שיכול להגיע להם כשיושיט ידו מן המקום שהיה ישן שם, חיישינן להו שמא נגע בהם, אבל לא חיישינן שמא הלך בבית ונגע בכלים. והלכה כחכמים:
+
+Mishnah 3
+
+<b>המניח אומנים וכו׳</b> משום דאומנין סמכו דעתייהו למשמש כל אשר בבית, וסלקא דעתך אמינא דבהא מודו חכמים לרבי מאיר דכל הבית טמא, קמ״ל דאפילו באומנין פליגי רבנן עליה ואמרי דאין טמא אלא עד מקום שהן יכולין לפשוט את ידם וליגע. והלכה כחכמים:
+
+Mishnah 4
+
+<b>אשת חבר.</b> שנאמנת על הטהרות, דאשת חבר הרי היא כחבר:
+<b>שהניחה לאשת עם הארץ.</b> שאינה נאמנת, דאשת עם הארץ ובניו כמותו, עד שיקבלו עליהם דברי חבירות:
+<b>פמקה הרחים.</b> גמרה טחינתה ופסקה מלטחון. דכל זמן שהיא עסוקה במלאכתה בריחים אינה הולכת וממשמשת בבית:
+<b>וחכמים אומרים וכו׳</b> והלכה כחכמים:
+
+Mishnah 5
+
+<b>בזמן שהוא רואה.</b> בזמן שבעל הבית יכול לראות הנכנסין בבית והיוצאין מן הבית:
+<b>האוכלין והמשקין וכו׳ טמאין.</b> דחיישינן שמא נגע בהן השומר הזה שהוא עם הארץ:
+<b>אבל המשכבות והמושבות וכו׳ טהורין.</b> שאין עם הארץ עושה משכב ומושב ואינו מטמא בהיסט, דלא גזרו אלא על טומאת מגעו בלבד:
+<b>ולא את היושבים.</b> אע״פ שאם עומד רואהו, כיון שאינו רואה את היושב, הכל טמא:
+<b>אפילו מובל.</b> אפילו היה השומר הזה שהוא עם הארץ, מובל, שאינו יכול לילך אא״כ מובילים אותו:
+<b>אפילו כפות.</b> קשור:
+<b>הכל טמא.</b> שלא מטמאינן להו משום משכב ומושב של עם הארץ, אלא משום דחיישינן שמא נכנס שם נכרי או אשה נדה וישבה והסיטה וטמאה את הכל:
+
+Mishnah 6
+
+<b>הגבאים שנכנסו לבית.</b> (ישראלים) שהן גבאין של מלך לגבות מיד ישראל כסף גולגולתא ומסים וארנוניות, והן עמי הארץ, ונכנסו לביתו לעבוט עבוטו: 
+<b>הבית טמא.</b> כל כלי הבית טמא, לפי שמחפשין בכל הבית:
+<b>אם יש עמהן גוי נאמנים לומר לא נכנסנו.</b> וכל שכן אם אין עמהן נכרי הן יותר ויותר נאמנים לומר שלא נכנסנו. אלא משום סיפא נקט לה, דקתני אבל אין נאמנים לומר נכנסנו ולא נגענו, דדוקא אם יש עמהם נכרי אין נאמנים, דמרתתי מן הנכרי שמא יענישם אם לא יחפשו כל הבית ועל כרחך הם ממשמשין כל אשר בבית. אבל אם אין עמהם נכרי, נאמנים אף בזה לומר נכנסנו אבל לא נגענו:
+<b>אם יש עמהן נכרי או אשה.</b> שגזרו על הנכרים להיות כזבים לכל דבריהם. והאשה, שמא היא נדה או זבה:  
+
+Mishnah 7
+
+<b>אודיארין.</b> הבלנין בעלי המרחצאות יש להן חלונות חלונות וכל מי שנכנס למרחץ נותן בגדיו כל אחד בחלון ונועל עליו בדלת שבחלון:
+<b>רבי אלעזר בן עזריה מטהר.</b> משעה שנעל הדלת בפני החלון. ולא חיישינן שמא יגע שם אדם טמא, מאחר שנתפס עליו כגנב:
+<b>עד שיתן (לתוכו) [לו] מפתח.</b> ואע״פ שנותן המפתח ביד הבלן שהוא עם הארץ, הא תנן לעיל המוסר מפתח לעם הארץ הבית טהור:
+<b>או עד שיעשה לו סימן.</b> להכיר בו שלא נגע אדם שם. והלכה כחכמים:
+<b>המניח את כליו.</b> כלים שבצר. בהם בטהרה בשנה זו, מניח אותם לבצור בהם בטהרה לשנה הבאה:
+<b>בנכרי כליו טהורין.</b> גרסינן. כלומר אם הניחן אצל נכרי אין בהם משום איסור יין נסך, דלא חיישינן שמא לקחן הנכרי בלא ידיעת ישראל לעשות בגת:
+<b>ובישראל.</b> דחושש להן משום טומאת מגע, טמאים אם הסיח דעתו מהן, עד שיאמר בלבי היה לשמרם. ויש ספרים דלא גרסי בנכרי, אלא המניח כלי[ו] מגת זו לגת הבאה כליו טהורים, ומיירי בכהן הלוקח יין של תרומה מעם הארץ ומניח כליו אצלו כדי שיקח ממנו לגת הבאה, והואיל וכלים של כהן הן, מרתת עם הארץ ולא נגע בהו. אבל אם הכלים הן של ישראל שרוצה לעשות יינו בטהרה, לא מזדהר בהו עם הארץ כולי האי, וחיישינן דלמא נגע בהן אדם טמא, אם הסיח דעתו מהן, עד שיאמר בלבי היה לשמרם:  
+
+Mishnah 8
+
+<b>מי שהיה טהור.</b> כהן שהיה טהור לאכול בתרומה, והסיח דעתו מלאכול עוד בתרומה:
+<b>שדרך טמאים פורשים ממנו.</b> הטמאים שיודעים בו שהוא טהור, פורשים ממנו, הלכך לא חיישינן שמא נגע באדם טמא וטמאהו:
+<b>וחכמים מטמאין.</b> מאחר שהסיח דעתו. והלכה כחכמים:
+<b>היו ידיו טהורות.</b> בהא מודה רבי יהודה דאפילו אמר יודע אני שלא נטמאו ידי:
+<b>ידיו טמאות.</b> ופוסלין את התרומה, מאחר שהסיח דעתו מלאכול, לפי שהידים עסקניות הן ונגע ולאו אדעתיה:
+
+Mishnah 9
+
+<b>גרגרניות.</b> זוללות ומתאוות למאכל. תרגום כי הייתי זוללה (איכה א׳:י״א), ארי הויתי גרגרנית. והלכה כחכמים:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>הדר עם עם הארץ.</b> מוקפות צמיד פתיל. טמאות, משום אשתו נדה, שמא הסיטה וישבה וטמאה את הכל:
+<b>ר׳ יהודה מטהר בתנור.</b> משום דאי אפשר להסיטו, דסתמו מחובר קצת, שעושין לו טפילה לחברו בארץ. ומאן דמטמא סבר גזרינן מחובר אטו שאינו מחובר. ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>המפקיד כלים אצל עם הארץ טמאים טמא מת.</b> וצריכין הזאה שלישי ושביעי:
+<b>אם מכירו.</b> אם העם הארץ מכיר במפקיד שהוא כהן אוכל בתרומה, זהיר על הפקדון שלו שלא יטמאנו במת, ואינו צריך הזאה:
+<b>אבל טמאין מדרס.</b> משום אשתו נדה שמא ישבה עליהן, דאינו נזהר מטומאת אשתו:
+<b>בזמן שהיא רוצצת.</b> שהכיסוי דוחק הבגדים מחמת שהיא מלאה ביותר:
+<b>טמאים מדרס.</b> הבגדים. דכשאשתו יושבת על התיבה או נשענת עליה, מכבדת על הבגדים:
+<b>אם אינה רוצצת טמאין מדף.</b> כלומר טומאה קלה, לטמא אוכלין ומשקין, כמו על גבו של זב שאינו מטמא בגדים:
+<b>אע״פ שהמפתח ביד בעלים.</b> דחיישינן שמא הסיטה:
+
+Mishnah 3
+
+<b>המאבד ביום ומצא ביום טהור.</b> דמסתמא אם היה אדם מוצאו ונוגע בו היה מגביהו, כדרך מוצא אבידה. אבל בלילה, אפילו שעה אחת דלא חזי ליה, חיישינן שמא נגע בו אדם טמא ולא ראהו. ומתניתין ברה״ר דספיקו טהור איירי, ואעפ״כ בלילה טמאים מדרס וטמא מת. אבל ברה״י דספיקו טמא, בין ביום בין בלילה טמאים. והכי איתא בתוספתא:
+<b>ברשות הרבים טהורים ברשות היחיד טמאין.</b> דאין כאן אלא ספק שמא נגע בהן נכרי או עם הארץ, הלכך ברה״ר דספיקו טהור, טהורים. ברה״י דספיקו טמא, טמאים:
+<b>מפני שהונח ברשות עם הארץ.</b> וכל מה שבבית עם הארץ הוי טמא מת וצריך הזאה:
+
+Mishnah 4
+
+<b>מפני שהיו גנבים.</b> כלומר, כיון דהניחו נעול ומצאו פתוח, ודאי גנבים היו שם ופתחוהו, והאי דלא מטמאינן ליה, דאימור נמלכו והלכו להן ולא נגעו בכל מה שבבית. והלכה כחכמים:
+
+Mishnah 5
+
+<b>שנכנסה שלא ברשות.</b> ומרתתא שלא תתפס כגנב וממהרת לצאת, ואע״פ שלצורך בנו או בהמתו של בעל הבית נכנסה:
+
+Mishnah 6
+
+<b>כל המיוחד למאכל אדם.</b> כגון סתם אוכלין:
+<b>טמא.</b> טומאת אוכלין עד שיפסל מאכילת הכלב:
+<b>עד שייחדנו לאדם.</b> דיש חילוק בין אפוקי טומאה מיניה, לאתויי ליה טומאה:
+<b>גוזל שנפל לגת.</b> כשלא נפל לגת לא פליגי ר׳ יוחנן בן נורי ורבנן. דנבלת עוף טהור בכרכים לא בעיא מחשבה לשווייה אוכל, משום דאיכא רוב עם הבאים לשוק ואכלי נבלת עוף טהור. ובכפרים דליכא רוב עם, בעי מחשבה כדפרישנא בריש פרק קמא. כשנפל לגת ומת בכרכים, רבנן סברי אע״ג דבכרכים לא בעי מחשבה, היכא דנפל לגת מאסתו גתו ואינו ראוי ובעי מחשבה. ור׳ יוחנן בן נורי סבר לא מאסתו גתו והרי הוא כשאר נבלת עוף טהור דלא בעיא מחשבה בכרכים. ואין הלכה כר׳ יוחנן בן נורי:
+<b>חשב עליו חרש שוטה וקטן.</b> להאכילו לנכרי:
+
+Mishnah 7
+
+<b>אחורי כלים שנטמאו במשקים.</b> האי דנקט אחורי כלים, משום דקילו, שכלי שנטמאו אחוריו במשקין טמאין, אחוריו טמאין, תוכו אזניו אוגניו וידיו טהורין, משום דטומאת משקים לטמא כלים מדרבנן הקילו בה. אבל אם נטמא תוכו במשקין טמאין, נטמא כולו:
+<b>מטמאים את המשקין.</b> אפילו דחולין:
+<b>ואין פוסלין את האוכלין.</b> ואפילו דתרומה:
+<b>ר׳ יהושע אומר מטמאין את המשקין ופוסלין את האוכלים.</b> ר׳ יהושע יליף (בנדה דף ז׳ ע״ב) דאחורי כלים פוסלים אוכלי תרומה ק״ו מטבול יום, מה טבול יום שאינו מטמא את המשקין דלא גזרו רבנן על טבול יום שיהא מטמא את המשקין, אפ״ה פוסל אוכלים של תרומה, דכתיב (ויקרא כ״ב:ז׳) ובא השמש וטהר ואחר יאכל מן הקדשים, אינו טהור לאכול בתרומה עד שיעריב שמשו, דקרא בתרומה משתעי. אחורי כלים שמטמאין את המשקין, אינו דין שיהו פוסלין את התרומה. ור׳ אליעזר דלא חייש להאי קל וחומר, משום דאחורי כלים שנטמאו במשקין דרבנן, וטבול יום דאורייתא, ודרבנן מדאורייתא אין דנין ק״ו:
+<b>שמעון אחי עזריה.</b> לפי שעזריה עסק בפרקמטיא והיה מספק מזון לשמעון אחיו שיעסוק בתורה, לפיכך נקרא על שם עזריה אחיו:
+<b>לא כך ולא כך.</b> לא מטמאין משקה חולין ולא פוסלין אוכלי תרומה, אבל מטמאין משקה תרומה, ואותן משקין של תרומה מטמאין אחד באוכלי תרומה שנעשו שניים, ואותן אוכלים פוסלים אוכלים אחרים של תרומה. והיינו דקאמרי האוכלים של תרומה למשקין של תרומה, מטמאיך לא טמאוני, כלומר אחורי כלי המטמאיך, לא טמאוני, דלא פסלי אוכלי תרומה, ואתה טמאתני. והלכה כר׳ אליעזר:
+
+Mishnah 8
+
+<b>שהיא קטפרס.</b> שצדה אחד נמוך כעין מדרון:
+<b>ומשקה טופח מלמטן.</b> בצד הנמוך, והיינו בצק שבלילתה רכה ומשקה שלה טופח, אבל מלמעלה בלילתה עבה ואין משקה טופח:
+<b>שלש חתיכות.</b> בין שלשתן כביצה, אחת טופח ושתים אינן טופח, סדורות זו אצל זו, והטופחת מלמטה, והשתא האמצעית נוגעת בטופחת, והעליונה נוגעת באמצעית: 
+<b>אינן מצטרפות.</b> לכביצה לטמא המשקה טופח שלמטה ויחזור המשקה ויטמא את העריבה, דנגיעה אינה מחברת את הבצק, אא״כ נושכות כדתנן בפרק קמא (משנה ז׳) מקרצות נושכות זו את זו:
+<b>שתים מצטרפות.</b> אם לא היו אלא שתי חתיכות בצק, התחתונה שיש בה משקה טופח ושלמעלה הימנה הנוגעת בה, ובין שתיהן כביצה, מצטרפות לטמא המשקה ויחזור ויטמא את העריבה:
+<b>אפילו שתים אין מצטרפין אא״כ היו רוצצות משקה.</b> לעולם אין משקה מחבר עד שיהיה משקה דוחק ועומד בין שתי החתיכות. ואין הלכה כרבי יוסי:
+<b>ואם היה משקה עומד.</b> כלומר אם לא היה קטפרס אלא אשבורן, והמשקה עומד בין חתיכות הבצק, אפילו כל שיעור הביצה שבבצק פירורים דקין כעין החרדל מפורדים זה מזה, המשקה שעומד מחברן ומצטרפין לכביצה, ומטמאין המשקה וחוזר המשקה ומטמא את העריבה:
+<b>אוכל פרור.</b> אוכל שהוא חלוק לפירורים פירורים דקין אינו מצטרף, דאין המשקה מחברן. ואין הלכה כרבי דוסא:
+
+Mishnah 9
+
+<b>כיון שהשיקה למקוה.</b> כיון שחיבר קצה אחד מן המקל במקוה, אע״פ שלא הטבילו כולו, טהרו כל המשקין טמאין שבראשו האחר, דקטפרס חיבור:
+<b>עד שיטביל את כולה.</b> דקסברי רבנן קטפרס אינו חיבור:
+<b>הניצוק.</b> קילוח צינור הבא מלמעלה למטה בזקיפה כעמוד:
+<b>קטפרס.</b> מים הבאים מלמעלה למטה דרך מדרון של תל גבוה:
+<b>ומשקה טופח.</b> ואין בו טופח על מנת להטפיח, שאין בו כל כך משקה שאם טפח בהן ידו עלה בה משקה שיוכל להטפיח דבר אחר:
+<b>אינו חיבור לא לטומאה.</b> שאם משקים תלושין הן ונגע טמא בתחתון, העליון טהור. וכן לענין משקה טופח, ואפילו במקום חלק, אם משקין מכאן ומשקין מכאן ומשקה טופח באמצע׳ נגע טמא במשקה טופח, משקין שמכאן ומכאן טהורים אע״פ שמחוברים לו:
+<b>ולא לטהרה.</b> כגון גומא שאין בה ארבעים סאה, וניצוק או משקה טופח מחובר לגומא זו ולמקוה כשר, אינו חיבור, והטובל בגומא זו לא עלתה לו טבילה:
+<b>אשבורן.</b> מקום עמוק שנקוו בו מים:
+<b>חיבור לטומאה ולטהרה.</b> ואם נטמאו קצתן נטמאו כולן. וכן אם נתחברו קצת מהן למקוה וטהרו, טהרו כולן:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>זיתים מאימתי מקבלין טומאה.</b> להיות מוכשרים בשמן היוצא מהן:
+<b>זיעת המעטן.</b> כלי שנותנים בו את הזיתים והן נכמרות שם כדי שיהיו ראויים להוציא שמן. לשון עטיניו מלאו חלב [איוב כ״א כ״ד]:
+<b>אבל לא זיעת הקופה.</b> דקופה אינה מחזקת המשקין, והמשקה היוצא מהן הולך לאיבוד, ולא ניחא ליה, ואין מכשיר הזרעים לקבל טומאה אלא משקה דניחא ליה דכתיב (ויקרא י״א:ל״ח) וכי יותן מים על זרע כתיב יתן וקרינן יותן, יותן דומיא דיתן, מה יתן דניחא ליה אף יותן דניחא ליה:
+<b>שיעור זיעה שלשה ימים.</b> דמשקה היוצא תוך שלשה אינו חשוב שמן אלא מוחל בעלמא ואינו מכשיר, שאין מכשירים לקבל טומאה אלא שבעה משקין בלבד, והן יין מים שמן דבש חלב טל דם:
+<b>משיתחברו שלשה זה לזה.</b> דרך הזיתים מתחברים זה לזה כששהו במעטן:
+<b>משתגמר מלאכתן.</b> מלאכת הכנסתן. דכל זמן שדעתו להביא עוד זיתים ממקום אחר להוסיף על אלו, אין הזיעה מכשירתן, משום דלא ניחא ליה. ומשתגמר מלאכתן, אפילו בן יומו מכשיר. והלכה כרבן גמליאל, שחכמים אומרים כדבריו:
+
+Mishnah 2
+
+<b>גמר מלמסוק.</b> מללקוט זיתיו:
+<b>אבל עתיד ליקח.</b> לקנות זיתים מן השוק ולהוסיף על אלו:
+<b>גמר מליקח.</b> שאין בדעתו לקנות עוד זיתים, אבל רוצה ללוות זיתים מאחרים ולהוסיף על אלו:
+<b>אירעו אבל או משתה.</b> ולפיכך לא הוסיף עליהן, אבל דעתו להוסיף כשיעבור האבל:
+<b>טהורין.</b> לפי שלא הוכשרו. כרבן גמליאל דאמר משתגמר מלאכתן:
+<b>אין טמא אלא מקום מגען.</b> אין מוכשר אלא מקום נפילת המשקה. פירוש אחר, נפלו על הזיתים הללו שלא נגמרה מלאכתן משקין טמאין, לא נטמא מהן אלא הזיתים שנגעו בהן המשקין טמאים בלבד:
+<b>המוחל היוצא מהן.</b> המים היוצאים מן הזיתים קודם שנגמרה מלאכתן אין להן דין משקין, ואין מכשירין את האוכלין, והן עצמן אין מקבלין טומאה. ומפני מה טהור המוחל היוצא מן הזיתים עד שלא נגמרה מלאכתן, לפי שאינו רוצה בקיומן:
+
+Mishnah 3
+
+<b>נפלו עליהן משקין טמאין.</b> לאחר שנגמרה מלאכתן והוכשרו לקבל טומאה, הרי כל הזיתים טמאין. ואפילו אותן שלא נגעו בהן המשקין הטמאין, שהמשקה שיצא מהן לאחר שנגמרה מלאכתן שעל ידו הוכשרו לקבל טומאה הוא מתערב באלו המשקין הטמאין ומקבל טומאה מהן, ומטמא אח״כ כל שאר הזיתים: 
+<b>המוחל היוצא מהן.</b> מן הזיתים שנגמרה מלאכתן:
+<b>ר׳ אליעזר מטהר.</b> דלא חשיב מוחל משקה לא להכשיר הזרעים ולא לקבל טומאה כשאר משקים:
+<b>וחכמים מטמאין.</b> דמוחל חשוב משקה בין להכשיר בין לטמא, כשיוצא מן הזיתים לאחר שנגמרה מלאכתן:
+<b>המוחל היוצא מן הבור.</b> לאחר שמוציאין השמן מן הבור, נשאר בקרקעית הבור מוחל כמו מים. וקאמר ר׳ שמעון דעליה אפליגו ר׳ אליעזר ורבנן, ר׳ אליעזר לא חשיב ליה משקה, ורבנן סברי כיון דלא אפשר להיות מוחל בקרקעית הבור בלא צחצוחי שמן, חשיבי משקה כמו השמן. והלכה כחכמים, וכמו שפירש פלוגתייהו ת״ק, ולא כמו שפירש ר׳ שמעון: 
+
+Mishnah 4
+
+<b>הגומר את זיתיו.</b> לאחר שעבר זמן הגתות והבדים. דבשעת הגתות והבדים הא תנן בחגיגה שהכל נאמנים על התרומה בשעת הגתות והבדים:
+<b>ושייר.</b> צ״ל ישייר וכן הוא בס״י.
+<b>קופה אחת.</b> כדי שיפריש ממנה תרומה ומעשר בטהרה ויתננה [לעיני הכהן, שהכהן] עצמו יראה שגמר עתה את זיתיו, שאם לא יתננה לעיני הכהן, הוא אינו נאמן לומר ששמרן בטהרה, כיון שעבר זמן הגתות והבדים. ואית ספרים דגרסי לעני הכהן, משום דתרומה מועטת כזו שמפרישים לאחר הגתות והבדים אין רגילין לתת אותה אלא לכהן עני משום הכי תני כהן עני, והוא הדין דמצי לתת אותה לכהן עשיר:
+<b>יוליך לו את המפתח מיד.</b> ומהימנינן ליה במאי דאמר שעתה גמר זיתיו:
+<b>ר׳ שמעון אומר מעת לעת.</b> של גמר לקיטת הזיתים, אם הביא לו את המפתח, מהימנינן ליה. והלכה כר׳ יהודה. ובתוספתא (פרק י׳) משמע דמיד דקאמר ר׳ יהודה, היינו כל אותו היום:
+
+Mishnah 5
+
+<b>המניח זיתים בכופש.</b> גרסינן. והוא סל גדול שמניחים בו זיתים לכמור:
+<b>שימתונו.</b> שיתרככו ותהיה בהן לחלוחית. ויש ספרים שגורסים בכותש, שמניחים אותם במכתשת ימים רבים כדי שייעשו רפים ורכים ויהיו נוחין להכתש:
+<b>הרי אלו מוכשרים.</b> במוחל היוצא מהן, שכבר נגמרה מלאכתן:
+<b>בית הלל אומרים אין מוכשרים.</b> דלא נגמרה מלאכתן עדיין:
+<b>הפוצע זיתים.</b> ממעכן בידים מסואבות:
+<b>טימאן.</b> דידים מסואבות פוסלות את התרומה, וכל הפוסל את התרומה מטמא משקין להיות תחלה. והן מוכשרים בפציעתו, דניחא ליה במשקה דטייף עלייהו, שמתוך כך הן מרבים טעם:
+
+Mishnah 6
+
+<b>לגרגרם.</b> לעשות מהן גרגרים. כלומר לעשות שכל גרגיר וגרגיר יתיבש בחמה ויתנגב:
+<b>אפילו הן רום אמר.</b> דכשנתייבשו העליונות, התחתונות מזיעות ומתלחלחות במשקה, מכל מקום הואיל ודעתו שיתנגבו, אינן מוכשרים. ויש מפרשים לגרגרן, למתקן בחמה כדי לסופתם במלח ולאכלן. ולפי שאין מתמתקין כולם בבת אחת, משום הכי נקט לגרגרן, כלומר שיקח הגרגרים המתמתקין ראשון ראשון ויאכלם. וגורסין אפילו הן רום אמה הרי אלו מוכשרים, כלומר אפילו שהן גבוהים אמה דהשתא אותן התחתונות אינן מתמתקות, הרי אלו מוכשרים במשקה היוצא מהן, דניחא ליה שיזיעו שם, דחזו לאכילה טפי:
+<b>שילקו.</b> שיתמעכו ויתפצעו:
+<b>ועתיד להעלותן לגג.</b> אח״כ למתקן שם בחמה:
+<b>נתנן בגג שיפתחם.</b> שיתבקעו הזיתים וימלחם:
+<b>הרי אלו מוכשרים.</b> דכל הני ניחא ליה בזיעת השמן הנפלט:
+<b>עד שישמר.</b> שיתקן שומרה לגגו. סוכה מקנים וקש שעושים בראש הגג לשבת שם לשמור:
+<b>אינן מוכשרים.</b> דלא ניחא ליה בזיעה שיוצאת מהן:
+
+Mishnah 7
+
+<b>רצה ליטול מהם בד אחד.</b> זיתים שלא נגמרה מלאכתן ולא הוכשרו כגון שהיה דעתו ליקח ולהוסיף עליהן כדתנן בריש פירקין, ובא ליקח מהן שיעור מועט שמשימים בבית הבד בפעם אחת, או שני בדין, ולעשות מהן שמן, ומשאיר מהן במעטן הרבה:
+<b>בית שמאי אומרים קוצה בטומאה.</b> חותך מה שרוצה לחתוך מן האום של זיתים שבמעטן, בד או שני בדים בטומאה, כיון שלא נגמרה מלאכתן ולא הוכשרו:
+<b>ומחפה בטהרה.</b> כשגמר ליקח מה שרצה ליקח, מכסה המותר שבמעטן בטהרה כאילו הוכשר, דמועלת לקיחתו מה שלוקח להחשיב את המותר כאילו נגמרה מלאכתן:
+<b>אף מחפה בטומאה.</b> דאף הנשאר לא הוכשר, כיון שלא נגמרה מלאכתן ודעתו להוסיף עליהם. ומיהו אם עקר כל הזיתים שבמעטן כדי לעשותן בבית הבד, היו מוכשרים לבית הלל:
+<b>ר׳ יוסי אומר חופר בקרדומות.</b> ועוקר כל הזיתים שבמעטן:
+<b>ומוליך לבית הבד בטומאה.</b> לפי שלא הוכשרו. וקרדומות דנקט, לרבותא לפי שהן כלי ברזל ומוכנים לטומאת מת יותר משאר כלים. והלכה כבית הלל:
+
+Mishnah 8
+
+<b>בריחים.</b> שנותנים בהן זיתים קודם נתינתן לבית הבד ואח״כ נותנן בבית הבד וטוענן בקורה:
+<b>ואם היה משקה.</b> נטמא המשקה בשרץ ונטמאו כל הזיתים ע״י חיבור משקה:
+<b>נמצא על גבי העלים.</b> נמצא השרץ ע״ג העלים המכסים את הזיתים, ועלים לאו בר קבולי טומאה נינהו:
+<b>ישאלו הבדדים.</b> עמי הארץ שטיהרן בעל השמן לעשות זיתיו בטהרה, ונאמנים לומר לא נגענו בשרץ שעל העלים ולא נטמינו:
+<b>ואם היה נוגע באום.</b> אם היה השרץ יוצא מן העלים שמכסים את הזיתים ונוגע באום:
+<b>אפילו.</b> שער אחד מן השרץ נוגע באום:
+<b>טמא כל האום, דחשיב חיבור.</b> אום, הזיתים המקובצים יחד ומחוברין זה בזה במעטן, נקראים אום:
+
+Mishnah 9
+
+<b>נמצא על גבי פרודים.</b> לאחר שתקע יתד באום להפריד האום לכמה חלקים פרודים, ובכל גוש וגוש מאלה החלקים הפרודים מהאום יש זיתים מדובקים:
+<b>והוא נוגע בכביצה.</b> שאם באת לצרף זיתים שהשרץ נוגע בהן יש בהן כביצה:
+<b>טמא.</b> כל הגוש. אע״ג דאין הגוש חיבור משתקע את היתד באום להפרידם, מכל מקום כיון דיש בגוש זה זיתים טמאין כשיעור לטמא אחרים, דהיינו כביצה, נעשה חיבור לטמא כל שאר הזיתים שבו:
+<b>פרודים על גבי פרודים.</b> שיש גושים על גבי גושים והשרץ על הגוש העליון:
+<b>אע״פ שהשרץ נוגע בכביצה.</b> של אותו גוש: 
+<b>אין טמא אלא מקום מגעו של שרץ.</b> כלומר אותו גוש בלבד שהשרץ נגע בו. אבל שאר גושים, טהורים:
+<b>נמצא.</b> השרץ:
+בין הכותל לזיתים טהור.</b> ולא חיישינן שמא היה על הזיתים:
+<b>נמצא בגג.</b> המעלה זיתים מן המעטן לגג, ונמצא שרץ אח״כ בזיתים שעל הגג:
+<b>המעטן טהור.</b> כלומר זיתים שבמעטן טהורין, ולא אמרינן עם הזיתים הובא והיה במעטן:
+<b>נמצא במעטן.</b> זיתים שהעלה בגג, טמאין, דמקודם שהעלה הזיתים לגג היה השרץ במעטן:
+<b>נמצא שרוף.</b> ושרץ שרוף לא מטמא, דכתיב [ויקרא י״א] במותם, כעין מותם. וכשנמצא שרוף ע״ג זיתים טהורים, לא חיישינן שמא נגע בהן קודם שנשרף:
+<b>מהוהא.</b> בגד שנתחרך באש ונעשה כמין קורי עכביש, ושוב אינו מקבל טומאה:
+<b>טהורה.</b> ולא אמרינן שמא טמא היה מתחלה קודם שנתחרך:
+<b>כשעת מציאתן.</b> בין להקל בין להחמיר:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>הנועל בית הבד מפני הבדדין.</b> עמי הארץ העושים מלאכה בבית הבד, וטיהרן בעל הזיתים כדי שיעשו השמן בטהרה, ונעל בית הבד בפניהם שלא יכנסו עמי הארץ לשם ושלא יצאו הם ויטמאו במגע עמי הארץ חבריהם:
+<b>והיו שם.</b> בתוך בית הבד:
+<b>כלים טמאין מדרס.</b> שהן אב הטומאה ומטמאין אדם בין במגע בין במשא בין בהיסט:
+<b>ר' מאיר אומר בית הבד טמא.</b> דחיישינן שמא נטמאו בהן אותן עמי הארץ הטהורים וחזרו וטמאו את הכל, דאין חוששים ליזהר על הטומאה:
+<b>רבי יהודה אומר בית הבד טהור.</b> דנזהרין על טומאת ודאי, הואיל וחבר זה טיהרן לכך:
+<b>ר׳ שמעון אומר אם טהורים להם.</b> אלו הכלים. כגון שישבה עליהם אשת עם הארץ או שהיו של עם הארץ, דבעיניהן טהורין הן:
+<b>בית הבד טמא.</b> שאין הבדדים נזהרים מליגע בהן, ואיכא למיחש שמא נטמאו:
+<b>ואם טמאין הן.</b> כגון שידעו שישבה עליהן אשה נדה או זבה:
+<b>בית הבד טהור.</b> דנזהרין הן:
+<b>א״ר יוסי.</b> [ר׳ יוסי] כר׳ מאיר סבירא ליה דבית הבד טמא, אלא טעמא דר׳ מאיר משום דאין הבדדין חוששים בטומאה, ור׳ יוסי סבר דחוששין במגע אבל אין בקיאין בהיסט, וחושבים שהן טהורין כל זמן שלא נגעו, הלכך בית הבד טמא, דחיישינן שמא הסיטו אע״פ שלא נגעו בהם. והלכה כר׳ יוסי:  
+
+Mishnah 2
+
+<b>ומשקין טמאין בתוך בית הבד.</b> והן נשפכים על גבי קרקע ודורכים הבדדים עליהן ונדבקים ברגליהן, וחוזרים אותן משקין ומטמאים את הזיתים כשהבדדין עולים ודורכים על גבי הזיתים, אלא אם כן יש בין המשקין לזיתים ארץ כדי שינגבו רגליהן מן המשקין הטמאים על ידי דריסתם בארץ. וכשאין מנעלים ברגליהן איירי, דהא משקה מטמא כלי וחוזר ומטמא משקין שעם הזיתים. אבל כשאין מנעלים ברגליהן ונתנגבו המשקין הטמאין שברגליהן ע״י דריסתן בארץ, שוב אין מיטמאים הזיתים כשדורכין אותן, דמשקין טמאין מטמאין כלים ואין מטמאין אדם:
+<b>הבדדין והבוצרין.</b> הא דלא נקט המוסקין והבוצרין, לפי שגזרו על הבצירה שתיעשה בטהרה, ולא גזרו על המסיקה. וטעמא מפורש בפרק קמא דשבת, שפעמים אדם הולך לכרמו לידע אם הגיעו ענביו לבצור אם לאו, ונוטל אשכול של ענבים וסוחטו ומזלף על גבי ענבים ובשעת בצירה עדיין משקה טופח עליהן והוכשרו לקבל טומאה. וטעם זה לא שייך במסיקה:
+<b>נאמנין לומר לא נגענו.</b> וכגון דחבר עומד עמהן בבית הבד. ולא חיישינן דלמא נגעו ולאו אדעתיה דחבר:
+<b>התינוקות.</b> בדדים שהביאו בניהן עמהן וטיהרום לכך, וכשרוצין בניהם לפנות יוצאים אביהן לחוץ עמהם ונפנים אחורי הגדר, ולא חיישינן דלמא נגע בטומאה ולאו אדעתא דחבר:
+
+Mishnah 3
+
+<b>כיון שהכניסן לרשות המערה.</b> שטובלים בה. כמו בורות שיחין ומערות:
+<b>דיו.</b> ולא חיישינן שמא לא יטבולו או לא יטבילו הכלים ויאמרו טבלנו והטבלנו:
+<b>צריך לעמוד עליהן.</b> לפי שאין בקיאין בדין טבילה וחציצה:
+<b>טהורים להם.</b> כגון כלים של עם הארץ אחר, שבעיניהם הן כלים טהורים לפי שאין נזהרים ממגע עם הארץ. ור׳ שמעון לטעמיה כדפרישנא לעיל. והלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>הנותן מן הסלים ומן המשטיח של אדמה.</b> ענבים שבצרן מתחלה לאכילה, ולא הוכשרו לקבל טומאה, דלא גזרו אלא על הבוצר מתחלה לגת, ואח״כ נמלך עליהן ולקחן מן הסלים או מן האדמה ששטח הענבים עליה ונתנן לגת:
+<b>בית שמאי אומרים נותן בידים טהורות.</b> כיון שבא לנותנן לגת הרי הוא כאילו בצרן מתחלה לגת, וצריך שיתן לגת בטהרה:
+<b>ואם נתן בידים טמאות טמאן.</b> ואע״ג דסתם ידים שניות הן, ואין שני עושה שלישי בחולין, דילמא קסברי הטבולים לתרומה כתרומה דמו. אי נמי, בידים תחלות עסקינן, ור׳ שמעון בן אלעזר היא כדאיתא פרק ב׳ דחולין:
+<b>ובית הלל אומרים נותן לגת בידים טמאות ומפריש תרומתו בטהרה.</b> לפי שלא הוכשרו כיון דבצרן מתחילה לאכילה:
+<b>מן העביט ומן המשטיח של עלים.</b> עביט הוא כלי שנותנים בו הענבים כשבוצרים אותן לגת. ומשטיח של עלים, ששטחו העלים על פני האדמה ונתנו הענבים עליהם. והשתא מוכחא מלתא דהבוצר ענבים הללו מתחילה, לגת בצרן ולא לאכילה, הלכך שוים בית שמאי ובית הלל בהא דנותן בידים טהורות, דהא שתיק ליה הלל לשמאי בפרק קמא דשבת והודה לו שהבוצר לגת הוכשר:
+
+Mishnah 5
+
+<b>האוכל.</b> ענבים:
+<b>מן הסלים ומן המשטיח של אדמה.</b> דסתמן לאכילה נבצרו. אע״פ שידיו טמאות והענבים נוטפים יין לגת, 
+<b>הרי הגת טהורה.</b> דאותן טיפין אין להם תורת משקה, הואיל ולאכילה נבצרו ולא ניחא ליה במאי דטייף. אבל האוכל מן העביט ומן המשטיח של עלים, אע״פ שאין הענבים מבוקעות ואינן מנטפות, אם נפל ממנו גרגיר יחידי ואין חותם לאותו גרגיר, דהיינו במקום שהעוקץ על פי הגרגיר יש כמין חותם ואותו חותם סותם פי הגרגיר שאין משקה יוצא. וכשנעקר העוקץ עם החותם, משקה יוצא, ואע״פ שנטלם לאכלם יש לו תורת משקה, הואיל ומתחילה בצרם לגת, ונטמא אותו משקה בידיו טמאות, וכשנפל לגת נטמא. והני מילי כשנגע בידיו במקום החותם. אבל אם לא נגע במקום החותם, לא נטמא הגת, שהרי לא נגעו ידיו במשקים כדי שיחזור המשקה ויטמא הגת:
+<b>נפלו ממנו ענבים.</b> כלומר אשכול של ענבים, שהגרגרים מחוברים באשכול ואין משקה יוצא, ונטמאו בידיו טמאות, דהוכשרו לפי שנבצר לגת:
+<b>ודרכן במקום המפונה.</b> מקום פנוי בגת שאין שם כלום לא יין ולא ענבים ודרכוהו בטהרה:
+<b>כביצה מכוון טהור.</b> הגת, דאין אוכל מטמא כלי, ומשיצאת טפה ראשונה חסר ליה מבביצה ואין אוכל מטמא אחרים בפחות מכביצה, נמצא דאין טומאה לטפה זו אלא מחמת טומאה שקיבלה כשהיתה אוכל, הלכך השתא נמי דנעשית משקה אין לה כח אלא כאוכל. אבל יותר מכביצה, טמא, שהכביצה מטמאה טפה ראשונה כדין משקה, וחזרה הטפה וטמאה את הגת, דמשקה מטמא כלי:  
+
+Mishnah 6
+
+<b>וניתזה צנורא.</b> ניתז רוק מפיו של עם הארץ המדבר, ורוק היוצא מפי עם הארץ מטמא אדם וכלים מירבנן, וכל שכן אוכלים ומשקים:
+<b>ספיקו טהור.</b> דאמרינן שפת הבור קלטה הצנורא ומנעתה מלרדת לתוך היין. ומתניתין איירי בבור סיד שאינו מקבל טומאה. ובתוספתא אמרו, דבבור של שמן. טמא, לפי שהשמן מחליק שפת הבור [והצנורא] מחלקת ויורדת למטה לשמן שבבור:
+
+Mishnah 7
+
+<b>הזולף את הבור.</b> המוציא יין ושמן שבבור. ומפני שאינו מוציאו כולו בבת אחת אלא מעט מעט, קרי ליה זולף:
+<b>ונמצא שרץ בראשונה.</b> שהכניס חבית בבור ומילאה, וכן שניה, וכן שלישית, ואח״כ נמצא שרץ בחבית שמילא ראשונה:
+<b>כולן טמאות.</b> דמהראשונה נטמא כל מה שבבור, בין שהיה שרץ בבור בין שהיה בחבית:
+<b>באחרונה היא טמאה וכולן טהורות.</b> דממנה היה השרץ ולא מן הבור. ואפילו היה מן הבור, שמא נפל בבור אחר שנתמלאו כל הראשונות:
+<b>אימתי בזמן שהוא זולף.</b> כשהוא מכניס החביות עצמן בתוך הבור וממלא אותן אחת אחת:
+<b>אבל היה זולף במחץ.</b> שהחביות עומדות חוץ לבור. והוא ממלא אותן ע״י המחץ, והוא כלי חרס העשוי למלאות בו יין:
+<b>נמצא שרץ באחת מהן היא טמאה בלבד.</b> דאימור בתוך החבית היה השרץ ולא בבור:
+<b>אימתי בזמן שהוא בודק.</b> המחץ והחביות. שבדקן שלא היה בהן שרץ קודם שנתן לתוכו שמן, אבל לא היה מכסה לא הבור ולא החביות כל שעה שהיה מביא המחץ מזה לזה, דאימור בהליכתו נפל השרץ בחבית. וכן מכסה ולא בודק נמי שמא היה בחבית קודם לכן:
+<b>אבל היה בודק ומכסה.</b> שבדק החביות, ובכל פעם שהיה מוליך המחץ מזה לזה היה מכסה בין בור בין חבית, ממה נפשך שרץ היה בבור מתחלתו׳ בין שנמצא בחבית, בין שנמצא בבור, בין שנמצא במחץ:  
+
+Mishnah 8
+
+<b>העיגולים לזגים.</b> עיגול כמין ריחים גדול היו משימין על הזגים לאחר שדרכו הענבים ברגל, כדי שיתמצו ויצא כל היין הנשאר בהן, ומתוך כובדו וגדלו של עיגול זה צריכים בני אדם הרבה להעלותו על הציבור של הזגין העשוי כמין תפוח ולהורידו, לכך נחשב רשות הרבים לטהר ספק טומאה, משום דרבים מצויין שם:
+<b>כרם שלפני הבוצרים רשות היחיד.</b> שיראין בני אדם ליכנס שם, מפני שנתפס עליו כגנב:
+<b>אחר הבוצרים רשות הרבים.</b> שיש רשות לכל אדם ליכנס:
+<b>כלי בית הבד של גת.</b> כלומר ושל גת. דבית הבד לשמן, וגת ליין:
+<b>העקל.</b> עשוי כמין קופה מסורגת כעין רשת, ואחר שסחטו הזיתים נותנים הגפת באותו עקל, ומניחים עליו דבר מכביד להוציא הנשאר:
+<b>מנגבן.</b> וקודם לכן לא מהניא טבילה אם נטמאו, עד שיצא מהן המשקה הטמא שנדבק בהן:
+<b>חולטן.</b> שופך עליהן מים רותחים ואח״כ מטבילן:
+<b>בשבולת הנהר.</b> מקום שהמים רודפין, כדי להוציא המשקה הנדבק בהן. ואין הלכה כרבי יוסי:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tahorot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Tahorot/Hebrew/merged.txt
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@@ -0,0 +1,744 @@
+Bartenura on Mishnah Tahorot
+ברטנורא על משנה טהרות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Tahorot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה טהרות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שלשה עשר דבר.</b> צריכה מחשבה. שיחשב עליה לאכילת אדם. שכל האוכלים המותרים אין צריכים מחשבה, אבל זו הואיל והיא אסורה באכילה צריכה מחשבה ואח״כ תטמא. ודוקא בכפרים דליכא רוב עם, אבל בשווקים אינה צריכה מחשבה, שכיון שיש רוב עם הבאים לשוק איכא טובא דאכלי נבילת עוף טהור. והכי מפורש בפרק בתרא דעוקצין:
+<b>אינה צריכה הכשר.</b> אלא מטמאה טומאת אוכלים ככל שאר אוכלים שנגעו בשרץ שהם נעשים ראשון לטומאה. ואין צריך שיבואו עליהם מים או שאר משקים ולא שתגע בשרץ. דהכשר בזרעים הוא דכתיב (ויקרא י״א:ל״ח) וכי יותן מים על זרע וגו׳, ודרשינן מה זרעים שאין סופן ליטמא טומאה חמורה צריך הכשר, אף כל שאין סופו ליטמא טומאה חמורה צריך הכשר, יצאה נבלת עוף טהור שסופה ליטמא טומאה חמורה, שהיא מטמאה אדם ובגדים בבית הבליעה, שאינה צריכה הכשר:
+<b>ומטמאה טומאת אוכלין בכביצה.</b> דכביצה ממנה אם נגעה באוכלים טהורים נטמאו:
+<b>וכזית בבית הבליעה.</b> אדם שאכל כזית ממנה נטמא, ונטמאו בגדיו כשתגיע לבית הבליעה. דכתיב (שם יז) והנפש אשר תאכל נבילה וטריפה וגו׳, ובנבלת עוף טהור הכתוב מדבר, וכתיב תאכל, ואין אכילה פחות מכזית:
+<b>וטעון הערב שמש.</b> ולא סגי בטבילה לחודה:
+<b>וחייבים עליה על ביאת המקדש.</b> כשאר כל הטומאות. דכתיב בטומאת מקדש וקדשיו (ויקרא ה׳:ג׳) לכל טומאתו אשר יטמא בה, ודרשינן לרבות בולע נבלת עוף טהור:
+<b>ושורפים עליה את התרומה.</b> אם נגעה נבלת עוף טהור בתרומה, נשרפת, שכשאינה בבית הבליעה דין ראשון לטומאה יש לה ומטמאה את התרומה בנגיעה להיות שני:
+<b>והאוכל אבר מן החי ממנה סופג את הארבעים.</b> ואפילו היה האבר פחות מכזית. וסתם מתניתין דלא כר׳ מאיר. דאילו ר׳ מאיר הא שמעינן ליה בשלהי גיד הנשה דאמר אבר מן החי אינו נוהג אלא בבהמה טהורה בלבד:
+<b>שחיטתה ומליקתה מטהרת את טריפתה.</b> ומוציאה מידי נבילה שלא תטמא. לפי שהמליקה מתרת בפנים לכהנים כדרך שהשחיטה מתרת בחוץ, וכשם שטיהרתו שחיטתו, כך תטהרנו מליקתו. ושחיטה דמטהרת את הטריפה מידי נבילה נפקא לן מקרא, דכתיב (ויקרא י״א:ל״ט) וכי ימות מן הבהמה וגו׳ כל הנוגע בנבלתה יטמא, יש מן הבהמה שהיא מטמאה, ויש שאינה מטמאה, פרט לטריפה שנשחטה, והוא הדין לטריפת עוף:
+<b>ר׳ יהודה אומר אינן מטהרות.</b> דלא ילפינן טריפת עוף מטריפת בהמה:
+<b>רבי יוסי אומר שחיטתה מטהרת ולא מליקתה.</b> והלכה כר׳ יוסי:
+
+Mishnah 2
+
+<b>מיטמאות.</b> אם נגע בהן שרץ נטמאו. ואם טמאים הן ונגעו הכנפים והנוצה באוכלין טהורים, נטמאו, דחשיבי יד להכניס ולהוציא, וכל שהוא יד מיטמא ומטמא:
+<b>ולא מצטרפות.</b> אם היה אוכל פחות מכביצה אין הכנפים והנוצה מצטרפות להשלימו לכביצה לטמא טומאת אוכלים, דלא חשיבי שומר שמצטרף, כדתנן בריש עוקצין:
+<b>הנוצה מצטרפת.</b> דחשיב לה שומר. ואין הלכה כר׳ ישמעאל:
+<b>החרטום.</b> שהעוף מנקר בו:
+<b>ראשי אגפים וראש הזנב.</b> הנשארים מחוברים לגוף אחר שמרטו הנוצה, רגילים לחתכם ולהשליכם דלא חזו לאכילה, אלא שבעופות המפוטמים מניחים אותן ואוכלים אותן עם העוף, והיינו דקאמר שכן מניחים בפטומות. ואין הלכה כרבי יוסי. והני שלשה עשר דבר דחשיב במתניתין, בבבא קמייתא איכא תשעה, דשחיטתה ומליקתה חדא חשיב להו, דתרווייהו הוו טהרה לטריפתה, והכנפים, והנוצה, והחרטום, והצפרנים, הרי שלשה עשר דבר:
+
+Mishnah 3
+
+<b>נבלת עוף טמא.</b> שאין סופה לטמא טומאה חמורה, שאינה מטמאה אדם ובגדים. 
+<b>צריכה מחשבה.</b> שיחשוב עליה לאכילה, 
+<b>והכשר</b> מים או שאר משקין, ואח״כ תגע בשרץ:
+<b>לפסול את הגויה.</b> אם נטמאת ואכל ממנה חצי פרס שהיא ביצה ומחצה, נפסל גופו לאכול בתרומה עד שיטבול:
+<b>ואין בה כזית בבית הבליעה.</b> דכתיב (שם כ״ב) נבילה וטריפה לא יאכל לטמאה בה, מי שאיסורו משום אוכל נבילה מטמא באכילה בבית הבליעה, יצא זה שאין איסורו משום בל תאכל נבילה אלא משום בל תאכל דבר טמא:
+<b>והאוכלה אין טעון הערב שמש.</b> האוכל חצי פרס ממנה לאחר שנטמאת, שהוא פוסל את הגויה לאכול בתרומה, אם טבל לאחר שאכלה מותר בתרומה מיד ואין טעון הערב שמש:
+<b>ואין חייבים עליה על ביאת מקדש.</b> אם אכל חצי פרס נבלת עוף טמא ונכנס למקדש. דטומאה דרבנן היא, אע״ג דשורפין עליה תרומה:
+<b>והאוכל אבר מן החי ממנה אינו סופג את הארבעים.</b> ואע״ג דאוכל כזית בין בשר וגידים ועצמות, דהשתא אפילו למ״ד אבר מן החי צריך כזית דאכילה כתיב ביה, הכא איכא כזית, אפ״ה אינו סופג את הארבעים. ומשום טמא לא מיחייב, דליכא כזית בשר:
+<b>ואין שחיטתה מטהרתה.</b> באכילה, לבן נח שמותר בעוף טמא ואסור באבר מן החי, ואם שחטה והיא מפרכסת לא טיהרתה שחיטתה באכילה עד שתמות. אע״ג דבטהורה אפילו מפרכסת מתרת השחיטה לבן נח מיגו דמכשרה לישראל. והכי מיפרשה מתניתין בשלהי פרק גיד הנשה:  
+
+Mishnah 4
+
+<b>ובבהמה העור והרוטב.</b> כולה מתניתין מיפרשה בחולין פרק העור הרוטב:
+
+Mishnah 5
+
+<b>מצטרפין זה עם זה לטמא.</b> אם אין באחד מהן כביצה, מצטרפין לשיעור לטמא כקל שבשניהם, שאם נגע בתרומה פסלה, כדין אוכל שנטמא בולד הטומאה שפוסל את התרומה ואינו מטמאה:
+<b>כחצי ביצה וכו׳</b> שבללן זה בזה:
+<b>שני.</b> התערובת הזה תורת שני עליו ופוסל את התרומה:
+<b>שלישי.</b> ופוסל את הקודש:
+<b>ראשון.</b> ועושה מגעו שני. דהא איכא שיעורא דראשון בגויה ליתן טומאה:
+<b>חלקן זה שני וזה שני.</b> שהרי בכל אחד חצי שיעור דראשון וחצי שיעור דשני, ותנן לעיל ראשון ושני מצטרפין לקל שבהן:
+
+Mishnah 6
+
+<b>(כל הנך בבות פשוטות הן.) וכל מקום שאני יכול לתלות ששיש כביצה מן החמור בזה ובזה, אזלינן בתר חמור.</b> ואם לאו, אזלינן בתר הקל:
+
+Mishnah 7
+
+<b>מקרצות.</b> חתיכות של בצק. לשון קרץ מצפון בא (ירמיהו מ״ו:כ׳):
+<b>נושכות זו את זו.</b> שהן דבוקות זו בזו וא״א להפרישן אלא אם כן נושכות זו מזו:
+<b>כולן תחילה.</b> דחשובות כאחת וכאילו נגע בכולן:
+<b>פירשו.</b> החתיכות זו מזו:
+<b>במשקין כולן שניות.</b> דמשקין תחלה הוו ועושין שני:
+<b>בידים כלן שלישיות.</b> דידים שניות הן, ועושות שלישי בתרומה:
+
+Mishnah 8
+
+<b>מקרצת.</b> חתיכת בצק שהיתה תחילה וחיבר לה חתיכות אחרות:
+<b>כולן תחילה.</b> והנוגע באחרות כנוגע בראשון לטומאה, דחשיבא חיבור. וכן נמי היתה שניה, חשובות חיבור, מאחר דאם פרשו אשתייר בהו טומאה. אבל היתה שלישית, דאם פרשו לית בהו טומאה, דאין שלישי עושה רביעי בתרומה, אפילו כי לא פרשו לא חשיבן חיבור, וטהורות:
+
+Mishnah 9
+
+<b>ככרות הקודש.</b> כגון שתי הלחם ולחם הפנים ומנחות וכיוצא בהן:
+<b>שבתוך גומותיהן מים המקודשים.</b> שהיו בתוך הגומות שע״ג הככר מים שנעשו על טהרת הקודש, ונטמא ככר אחד בשרץ, ונגע הככר שנטמא בשני, והשני בשלישי, ואפילו הן מאה כולן טמאים, ואע״פ שלא נגעו במים שבככר אלא נגע כל ככר בחבירו, נטמאו כולן, שחיבת הקודש עושה כאילו המשקה שבתוך כל ככר שהוא נעשה תחילה הוא שנגע בככר וטמאו. אבל בתרומה אינו כן, אלא הככר הראשון הנטמא בשרץ בלבד מטמא את חבירו להיות שני, והשני פוסל את השלישי, ותו לא, ולא חיישינן למשקה שבתוך הגומא:
+<b>אם יש בין הככרות משקה טופח אף בתרומה כולן טמאות.</b> המשקה טופח שבין כל ככר וככר חוזר להיות תחילה, ומטמא הככר שהוא נוגע בו לעשותו שני, וכן לעולם. פירוש אחר, ככרות הקודש המונחות בטבלא העשויה גומות גומות, וכל ככר מונח בתוך גומא שלו. והמים המקודשים גרסינן, פירוש, וכן המים המקודשים המונחים בכלי העשוי גומות גומות, אם נטמא אחד מהן בשרץ, נטמאו כולן, שהכלי מצרף מה שבתוכו לקודש, אבל לא לתרומה, דבתרומה אינו מטמא אלא ראשון ושני ופוסל שלישי היכא דנגעו זה בזה, ואין כלי מצרף. ואם יש בין הגומות משקה טופח הכל טמא, שהככר שהוא שני עושה המשקה ראשון וחוזר ומטמא ככר האחר, וכן כולם:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>האשה.</b> באשה טהורה איירי:
+<b>שהיתה כובשת ירק.</b> של תרומה בקדירה. ואותו ירק לא הוכשר לקבל טומאה, אלא כדרך הכובשים שמחתכים את הירק בלא משקה ומולחים אותו ונותנים בקדירה או בחבית ואח״כ נותנים עליו יין או חומץ או שמן, (והוכשר אותו העלה):
+<b>נגעה.</b> בידים מסואבות שפוסלים את התרומה:
+<b>בעלה.</b> של ירק שהיה חציו בקדירה עם המשקין וחציו חוץ לקדירה נגוב, ונגעה במקום הנגוב:
+<b>אע״פ שיש בו כביצה.</b> שהוא שיעור לטמא אוכלים:
+<b>הוא טמא.</b> אותו העלה:
+<b>והכל טהור.</b> שאר הירק והמשקין שבקדירה. דלא אתי האי עלה שמקצתו בקדירה ומטמא להו, דידים שניות ; והעלה שלישי, ואין שלישי עושה רביעי בתרומה:
+<b>נגעה.</b> בסתם ידים שהם שניות:
+<b>במקום משקה.</b> כלומר במקום שאין העלה נגוב, נעשה משקה שעליו תחילה, דכל הפוסל את התרומה מטמא משקין להיות תחילה, והמשקה עושה את העלה שני, הלכך כשיש בעלה כביצה היינו שיעור לטמא אחרים:
+<b>הכל טמא.</b> אף הקדרה עצמה, דמקצת עלה שבקדירה עושה משקה שבקדירה תחילה וחוזרין ומטמאין את הקדירה, כדאיתא בפ״ק דשבת, האוכלים והכלים שנטמאו במשקין:
+<b>אין בו כביצה הוא טמא.</b> אותו עלה שנגעה בו:
+<b>והכל טהור.</b> דפחות מכביצה אין מטמא אחר:
+<b>חזר לקדירה.</b> אותו מקום המשקה שנגע בו:
+<b>הכל טמא.</b> אע״פ שאין בעלה כביצה, שהמשקה שנגע בו חזר וטימא כל מה שבקדירה ואף הקדירה עצמה:
+<b>היתה מגע טמא מת.</b> אשה זו שכובשת את הירק. הרי האשה ראשון והעלה שנגעה בו שני, הלכך אם יש בו כביצה הכל טמא:
+<b>היתה טבולת יום מנערת את הקדירה.</b> דהשתא יש באשה זו שתי טומאות, חדא דטבולת יום ואידך דסתם ידים שהם שניות, כדקתני בידים מסואבות. ותרוייהו צריכין משום סיפא. מנערת, מערה מה שבתוך הקדרה (לישנא אחרינא), מנערת, מגיסה בתוך הקדירה בכף שבידה:
+<b>ספק מן הקדירה נתזו.</b> ולא נטמא מה שבתוכה:
+<b>ספק שהקלח.</b> שכולו מלא משקה והוא בתוך הקדרה נגע בידיה:
+<b>הירק פסול.</b> משום ספיקא דטבול יום. אבל משום ספק ידים לא, כדתנן בפ״ב דטבול יום (משנה ב׳), חומר בטבול יום שספק טבול יום פוסל את התרומה, והידים ספיקן טהור:
+<b>והקדירה טהורה.</b> דמשום טבול יום לא מטמאה אפילו ודאי נגעה במשקין, דאין טבול יום עושה משקה תחילה, כדתנן (פרק ח׳ דפרה משנה ו׳), כל הפוסל את התרומה מטמא את המשקין להיות תחילה חוץ מטבול יום. ואי משום ידים, לא מטמאה, דכיון דספיקא הוא שמא נתזו על ידיה, מספיקא קדירה טהורה, שספק ידים לטמא, טהור:
+
+Mishnah 2
+
+<b>האוכל אוכל ראשון.</b> נעשה גופו ראשון להיות מגעו שני. והאוכל אוכל שני נעשה גופו שני, ואם נגע בתרומה פסלה. אלו משמונה עשר דבר שגזרו בו ביום. ודוקא שאכל חצי פרס, שהוא ביצה ומחצה להרמב״ם ושתי ביצים לרש״י, שזהו שיעור אוכלים לפסול את הגויה:
+<b>רבי יהושע אומר האוכל אוכל ראשון ואוכל שני נעשה גופו שני.</b> דסבירא ליה דלא משוינן ליה לאוכל כמאכל עצמו, והאי דמשוי לאוכל אוכל שני שני ולא שלישי, לפי שמצינו שני עושה שני ע״י משקין, שהמשקין שנטמאו בשני הן נעשים תחילה והנוגע בהם הוי שני, ואי הוה משוינן ליה לאוכל אוכל שני שלישי לא היה פוסל את התרומה, דאין שלישי עושה רביעי בתרומה, וחכמים גזרו על האוכל אוכל שני שיהיה פוסל את התרומה, משום דזימנין אכיל אוכלים טמאים ושדי משקין של תרומה לתוך פיו בעוד שאוכלים טמאים בפיו ופסיל להו, הלכך אע״ג דבאוכל אוכל ראשון לא משוינן ליה לאוכל כמאכל עצמו, באוכל אוכל שני משוינן ליה שני כמו המאכל, כדי שיפסול את התרומה:
+<b>שלישי שני לקודש.</b> האוכל אוכל שלישי נעשה גופו שני לקודש, ועביד שלישי ורביעי בקודש:
+<b>ולא שני לתרומה.</b> דאי נגע בתרומה לא פסלה. ומיהו אסור הוא לאכול בתרומה, והכי מוכח בגמרא פרק ב׳ דחולין [דף ל״ד]:
+<b>בחולין שנעשו על טהרת תרומה.</b> כלומר האי אוכל אוכל ראשון ואוכל אוכל שני ושלישי דתנינן במתניתין, בחולין שנעשו על טהרת תרומה קמיירי, דחולין גרידא אין בהם שלישי:
+
+Mishnah 3
+
+<b>הראשון שבחולין טמא ומטמא.</b> תרומה. שככר של תרומה שנגע בראשון של חולין, נעשה שני ופוסל את השלישי:
+<b>והשני שבחולין.</b> פוסל את התרומה ואינו מטמא, דשלישי דתרומה לא עביד רביעי, הלכך שלישי דתרומה לא מקרי טמא אלא פסול:
+<b>והשלישי של חולין.</b> הכי קאמר, ואם יש באותן חולין שלישי, כגון שנעשו על טהרת תרומה:
+<b>נאכל בנזיד הדמע.</b> בתבשיל [שתרומה] מעורבת בו. והתרומה קרויה דמע, שנאמר (שמות כ״ב:כ״ח) מלאתך ודמעך לא תאחר. ובפ״ב דחולין מוכיח דדוקא כשאין בנזיד הדמע כזית תרומה בכדי אכילת פרס הוא דשרי ליה לאכול אוכל שלישי, אבל אי איכא כזית תרומה בכדי אכילת פרס, אסור, דקיימא לן האוכל אוכל שלישי מחולין שנעשו על טהרת תרומה, נפסל גופו מלאכול בתרומה:
+
+Mishnah 4
+
+<b>הרביעי נאכל בנזיד הקודש.</b> כלומר, ואם יש באותה תרומה רביעי, כגון שנעשית על טהרת הקודש. וכן החמישי נאכל בנזיד הקודש דקתני לקמן, הכי קאמר, ואם יש באותו קודש חמישי, כגון שנעשה על טהרת חטאת של אפר פרה, דאמרינן בגדי אוכלי קודש מדרס לחטאת נאכל בנזיד הקודש, מותר לערב בו תבשיל של קודש טהור:
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+<b>השני שבחולין מטמא משקה חולין.</b> דכל הפוסל את התרומה מטמא משקים להיות תחילה:
+<b>מטמא משקה קודש.</b> דכל הפוסל את הקודש מטמא משקין (קודש) להיות תחילה לקודש:
+<b>שנעשו על טהרת הקודש.</b> כלומר, הא דאמרינן דשלישי של תרומה פוסל ולא מטמא אוכלי קודש, הני מילי כשנעשית על טהרת הקודש. אבל נעשית על טהרת תרומה, שלא שמרהו על טהרת הקודש, השלישי מטמא שנים ופוסל אחד בקודש. שטהרתה של תרומה טומאה היא אצל הקודש, והרי זה השלישי דתרומה חשוב אצל הקודש כאילו נטמא בשרץ עצמו:  
+
+Mishnah 7
+
+<b>ר׳ אליעזר אומר שלשתן שוין.</b> כדמפרש ואזיל, דלית ליה לר׳ אליעזר טהרתה של תרומה טומאה היא אצל הקודש:
+<b>השלישי שבכולן.</b> לא משכחת שלישי בחולין אא״כ נעשו על טהרת תרומה. ואין הלכה כר׳ אליעזר:
+
+Mishnah 8
+
+<b>האוכל אוכל שני לא יעשה בבית הבד.</b> לא יתעסק לעשות שמן בבית הבד, דהא מודה ר׳ יהושע לעיל לר׳ אליעזר שהאוכל אוכל שני הוא עצמו נעשה שני ופוסל את התרומה ומטמא משקין להיות תחילה, (דהיינו השמן):
+<b>על גב הקודש.</b> על טהרת הקודש:
+<b>הרי אלו כחולין.</b> ואין באים לכלל שלישי:
+<b>הרי אלו כתרומה.</b> ויש בהם שלישי. והני תנאי תרוייהו סבירא להו חולין שנעשו על טהרת הקודש לאו כקודש דמו, ושאין לך דבר שעושה רביעי בקודש אלא קודש מקודש בלבד, ופליגא אמתניתין דלעיל דקתני השל. שי שבכולן פוסל לאוכלי קודש:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>הרוטב והגריסין.</b> שהן משקה טופח. שהן לחין כל כך שיש בהן טופח על מנת להטפיח:
+<b>הרי אלו תחילה.</b> דחשובים כמשקין:
+<b>קרשו הרי אלו שניים.</b> דכיון שנקרשו, חשובים כאוכלים שנגעו במשקין:
+<b>חזרו ונמוחו כביצה מכוון טהור.</b> דיצא מהן תורת אוכל וירד עליהן תורת משקה, ופרחה טומאתו כשנשתנו, ואין למשקה זה מי שיטמאנו, דמכי יצאת טפה ראשונה אמעיט האוכל מכביצה, ופחות מכביצה אין מטמא אחרים. אבל יותר מכביצה. טמא, כדמפרש טעמא, דמכי יצאת טפה ראשונה נטמאת אותה טפה בכביצה אוכל טמא, וכשנמחה אח״כ כולו חזרה הטפה וטמאה את הכל:
+
+Mishnah 2
+
+<b>השמן תחילה לעולם.</b> ואע״פ שקרש אינו יוצא מתורת משקה:
+<b>ר׳ שמעון.</b> שזורי אומר אף היין שקרש אינו יוצא מתורת משקה. ואין הלכה כר״ש שזורי:
+<b>גוש של זיתים.</b> זיתים הרבה מחוברים יחד. ובגוש טמא איירי:
+<b>כביצה מכוון טהור.</b> התנור. דאין אוכל מטמא כלי. ומשקה היוצא מן הגוש מחמת היסק אין לו במה יטמא, דמכיון דיצאת טפה ראשונה חסר ליה מכביצה. אבל כשיש בגוש יותר מכביצה, כשיצאת טפה ראשונה עדיין נשאר בגוש כביצה, ונטמאה הטפה בגוש, וחזרה להיות תחילה, וטמאה הטיפה את התנור, שמשקין מטמאים כלי:
+<b>אם היו פרודים.</b> אם היו הזיתים פרודים שאינן גוש:
+<b>אפילו הן מאה.</b> כלומר אפילו הן שיעור מאה ביצים אין מצטרפין לכביצה לטמא את שמן היוצא, להיות תחילה:  
+
+Mishnah 3
+
+<b>ובלבד שלא יגע במשקין.</b> כגון שדרכן בפשוטי כלי עץ שאינן מיטמאים, דהשתא אין כאן מי שיטמא המשקין אלא הזגין שנגע בהן טמא מת, שהרי לא נזהר מנגיעתן אלא משיצא משקה, וכשהמשקין נוגעים בזגין כבר חסר שיעור כביצה, ואין אוכל מטמא בפחות מכביצה:
+<b>יותר מכביצה טמא.</b> שכיון שיצאה טפה ראשונה נטמאת בכביצה, דאע״ג דאין משקה הנבלע באוכל מקבל טומאה עמו, משלים הוא את שיעורו. דדכוותיה אשכחן בסמוך גבי כזית מן המת ומן הנבילה שנתמעטו בחמה והניחן בגשמים ותפחו, דגשמים המובלעים משלימין לכשיעור:
+
+Mishnah 4
+
+<b>הרי אלו טהורים.</b> אכביצה אוכלים ואכזית מן המת וכזית מן הנבילה וכעדשה מן השרץ קאי:
+<b>הניהן בגשמים ונתפחו טמאין.</b> דכל השיעורים בתר גודלייהו אזלינן. ומהכא קיימא לן דאין דיחוי אצל איסורים:
+
+Mishnah 5
+
+<b>אם טמאות טמאות.</b> כי הא דתנן לקמן בפרק השרץ והצפרדע [משנה ז׳] נגע באחד בלילה ואין ידוע אם חי אם מת ובשחר עמד ומצאו מת, חכמים מטמאים, שכל הטומאות כשעת מציאתן. ודוקא במקום מציאתן, למעוטי נגע באחד בלילה בזוית זו ולמחר מצאו מת בזוית אחרת וכיוצא בזה:
+<b>אם מכוסות מכוסות.</b> כגון כלי חרס המוקך צמיד פתיל לא אמרינן שמא בשעה שהיה המת באוהל היה מגולה ועכשיו מכוסה, או אם מצאו מגולה לא אמרינן שמא בשעה שהיה המת (באוהל) היה מכוסה ומוקף צמיד פתיל:
+<b>מחט שנמצאת מלאה חלודה.</b> שמעכבת את התפירה, דחלודה כזו מטהרתה מידי טומאתה:
+<b>או שבורה טהורה.</b> ולא אמרינן שמא כשהיתה שלימה נטמאה וכשיתקנוה ותחזור שלימה תחזור לטומאתה הישנה. והיינו פירושא דאם טהורות טהורות דתנן לעיל:
+
+Mishnah 6
+
+<b>בחזקת טהרה.</b> ואע״ג דספק טומאה ברשות היחיד ספיקו טמא והאי מבוי רשות היחיד הוא, אפילו הכי כיון דספיקא הוי בדבר שאין בו דעת לישאל, כגון חרש שוטה וקטן, ספיקו טהור, דהכי ילפינן מקראי דכתיב [ויקרא ז׳] והבשר אשר יגע בכל טמא לא יאכל, משמע ודאי טמא לא יאכל ספק טמא יאכל, וכתיב כל טהור יאכל בשר, ודאי טהור הוא דיאכל, הא ספק טמא ספק טהור לא יאכל, אלא לאו שמע מינה כאן שיש בו דעת לישאל כאן שאין בו דעת לישאל:
+<b>וכל הפקח.</b> שיש בו דעת לישאל. אם לא ידע אם הלך במקום טומאה אם לאו, בחזקת טומאה הוא. דספק טומאה ברה״י ספיקו טמא, מסוטה ילפינן, דספיקא היא אם נטמאת אם לאו, וספק זה במקום סתירה הוא דהיינו רה״י, ואמר רחמנא ונסתרה והיא נטמאה, וסוטה יש בה דעת לישאל אם נטמאה אם לאו:
+
+Mishnah 7
+
+<b>ואין השושנים אלא במקום הטומאה.</b> שאי אפשר שיקח השושנים אא״כ יכנס לבית הקברות:
+<b>טהור.</b> כיון דאיכא למתלי באחר, שמא לקטן אחר ונתנן לו, דתינוק אין בו דעת לישאל וספיקו טהור:
+<b>וכן חמור.</b> שהיה עומד במקום טהרה ולא ידעינן אם נכנס במקום טומאה:
+<b>כליו טהורים.</b> לפי שאין בו דעת לישאל:
+
+Mishnah 8
+
+<b>תינוק שנמצא בצד עיסה.</b> תינוק טמא שנמצא. בצד עיסה טהורה וחתיכה של עיסה זו בידו:
+<b>ר׳ מאיר מטהר.</b> ר׳ מאיר לטעמיה דחייש למיעוטא וסבר דרוב תינוקות מטפחים בעיסה, ושמא לקח הוא עצמו את הבצק וטימא את העיסה, ומיעוט אין מטפחים ושמא אדם טהור לקח ונתן לו, ועיסה זו בחזקת טהרה עומדת, סמוך מיעוטא לחזקה ואיתרע לה רובא, והוי פלגא ופלגא וטהור לענין תינוק שאין בו דעת לישאל:
+<b>וחכמים מטמאים.</b> לטעמייהו דלא חיישי למיעוטא, ורוב תינוקות מטפחים. והלכה כחכמים:
+<b>נקירת.</b> נקבים נקבים יש בעיסה מחמת התרנגולים שנקרו בה:
+<b>שינגבו את פיהם בארץ.</b> דרך התרנגולים לאחר ששתו מנגבין פיהן בארץ, הילכך אם יש קרקע מפסקת בין משקין לככרות כדי שיוכלו לנגב בה פיהן לאחר ששתו, הככרות טהורים. ואם לאו, טמאים, שהרי נטמאו במשקין טמאים שהיה בפיהן של תרנגולים. ואע״ג דבשיש קרקע מפסקת מספקא לן אם נגבו פיהן אם לא, הוי ספק טומאה בדבר שאין בו דעת לישאל, וספיקו טהור:
+<b>שהוא פקח.</b> ואין דרכו לשתות כל זמן שהוא מוצא לאכול, שהוא אומר כל שעה משקין מצויין ואין כל שעה אוכלין מצויין. והלכה כרבי אליעזר בן יעקב:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>הזורק.</b> ככר לבין המפתחות. לא שנא זרק ככר טהור לבין מפתחות טמאות, ולא שנא זרק מפתחות טמאות לבין הככרות, ולא נודע אם נגע הככר הטהור במפתחות הטמאות, טהור הככר, דסבירא ליה להאי תנא זורק כמי שאין בו דעת לישאל דמי:
+<b>ר׳ יהודה אומר ככר לבין המפתחות טמא.</b> דסבירא ליה לרבי יהודה זורק כמי שיש בו דעת לישאל דמי, וספיקו טמא. מיהו כשזרק [מפתח טמא בין ככרות], טהור, הואיל והטומאה אינה נחה במקום אלא עוברת על הטהור, ספקו טהור. ואין הלכה כר׳ יהודה. וככר ומפתחות דנקט במתניתין, הוא הדין לכל שאר דברים הנזרקים, אלא משום דאורחייהו דאינשי לזרוק ככר ומפתחות זה לזה, משום הכי נקט הני:
+
+Mishnah 2
+
+<b>ספק נגע ספק לא נגע ספיקו טהור.</b> ואפילו ברשות היחיד, ואפילו אדם שיש בו דעת לישאל אוחז בטומאה. שאין לטומאה מקום שתהא נחה בו, שכל זמן שהיא בפי החולדה או בפי הכלב אינה חשובה נחה במקום, אלא טומאה עוברת היא, הלכך ספיקו טהור, ואפילו אוחז בטומאה האדם שיש בו דעת לישאל:
+
+Mishnah 3
+
+<b>היו מנקרין בהן.</b> אם השליכו החולדה את השרץ, והכלב את הנבילה, מפיהם על הארץ והיו מנקרים בה, הרי יש מקום לטומאה וספיקה טמא:
+
+Mishnah 4
+
+<b>ספק אדם.</b> ספק האהיל על האדם:
+<b>טמא.</b> שיש בו דעת לישאל. ואינו טהור מטעמא שהטומאה בפי העורב והיא טומאה עוברת, דכל המאהילין חשובות יש לטומאה מקום, ואפילו הנזרקין:
+<b>ספק כלים.</b> ספק האהיל על הכלים:
+<b>טהור.</b> שאין בהן דעת לישאל:
+<b>הממלא בעשרה דליים.</b> זה אחר זה:
+<b>ונמצא שרץ באחד מהן הוא טמא וכולן טהורים.</b> והני מילי כשאין [לדלי] אגנים. אבל יש לה אוגנים, כולן טמאים, דשמא השרץ היה בראשון, והאי דלא נפל עם המים אימור אוגנים עכבוהו:
+<b>העליון [טהור.</b> ולא חיישינן שמא מן העליון] נפל לתחתון:
+
+Mishnah 5
+
+<b>על מפק בית הפרס.</b> כגון תרומה שנכנסה לבית הפרס, דהוא שדה שנחרש בה קבר וספק אם יש בה עצם כשעורה מן המת:
+<b>ועל ספק עפר הבא מארץ העמים.</b> דכל עפר הבא מארץ העמים מספקינן ליה ברקב של מת. ושני אלה ארץ העמים ובית הפרס גזרו בהם שיהיו מטמאים במגע ובמשא:
+<b>ועל ספיקן של בגדי עם הארץ.</b> דכולהו מספקא לן אם ישבה עליהן אשתו נדה:
+<b>ועל ספק כלים הנמצאים.</b> דלא ידעינן אם טמאים הן:
+<b>ועל ספק רוקין.</b> דשמא של זב וזבה הן, או דנדה ויולדת:
+<b>מי רגלי אדם שהן כנגד מי רגלי בהמה.</b> רבותא קמשמע לן, דלא אמרינן מדהני דבהמה הני נמי דבהמה, ואע״ג דאיכא תרי ספיקי לקולא, ספק דבהמה ספק דאדם, ואפילו אם תמצי לומר דאדם, שמא דאדם טהור. ורמב״ם פירש על פי התוספתא, כגון שנתערבו מי רגלי אדם טמא עם מי [רגלי] בהמה חצי בחצי בשוה, וזהו שכנגד מי רגלי בהמה, ומספקא לן אם בטלו מראיהן של מי רגלי אדם ויהיו כולן טהורין, או לא בטלו ויהיו כולן טמאין:
+<b>על ודאי מגען שהוא ספק טומאתן.</b> יודע ודאי שנגעה בהן תרומה, אבל אינו יודע אם הן טמאים או לאו, כדפרשינא ספיקא דכולהו:
+<b>וחכמים אומרים ברשות היחיד תולין.</b> על ספק מגען. ולא שורפים משום דהוי ספק ספיקא לקולא, ספק נגע ספק לא נגע, ואפילו אם תמצי לומר נגע, ספק טמאים ספק טהורים. ואין הלכה כר׳ יוסי דאמר על ספק מגען שורפין:
+
+Mishnah 6
+
+<b>אחד טמא.</b> לאו טמא ודאי שהוא ידוע דשל זב או של זבה, דאם כן ברה״י לשרוף כשאר כל ספק טומאה, אלא אחד טמא שהוא מסתם רוקין, ואחד טהור דידוע שהוא של אדם טהור. וכיון דאפילו נגע ודאי בטמא זה שהוא סתם רוקין אינו אלא מדרבנן, השתא דאיכא ספק נגע בטהור, תולין ברשות היחיד בין אמגע בין אמשא בין אהיסט בין בלח בין ביבש. ולא יבש כל כך שאין יכול לחזור ולהשרות כמות שהיה, דההוא טהור גמור אפילו ודאי דזב, אלא דיכול לחזור ולהשרות לכמות שהיה:
+<b>ועל מגען ברה״ר בזמן שהם לחים.</b> אי אפשר שלא ידבק מהן כל שהוא בגוף הנוגע בהן, ויצא מכלל ספק טומאה ברשות הרבים, ודין רשות היחיד יש לו כשנדבק כל שהוא בגוף האדם. אבל רוק יבש שאינו נדבק, אם נגע בו הוי ספק טומאה ברשות הרבים דספיקו טהור:
+<b>ועל משאן בין לחין בין יבשין.</b> דכשנתלשה הטומאה ברה״ר ונישאת על גבי אדם, לא חשיבא עוד טומאה ברה״ר, אלא הרי היא כטומאה ברה״י, כדאמרן:
+<b>היה רוק יחידי.</b> מהרוקין הנמצאים, ספק של אדם טמא ספק של אדם טהור:
+<b>ונגע בו ונשאו והסיטו.</b> אפילו ברשות הרבים, ואח״כ נגע בתרומה:
+<b>שורפים עליו את התרומה.</b> כדתנן ברישא, על ודאי מגען שהוא ספק טומאתן שורפין את התרומה:
+
+Mishnah 7
+
+<b>ספק מים שאובים.</b> ספק אם נפלו למקוה זה מים שאובים ופסלוהו, או לא נפלו. או שראינו שנפלו בו מים שאובין, ספק אם היה בהן שלשה לוגין שהוא שיעור כדי לפסול את המקוה, או לא היה בהן כשיעור. וכולהו שאר ספיקות מפורשים לקמן בפרקין:
+
+Mishnah 8
+
+<b>ספק טומאה צפה על פני המים.</b> ספק אם נגע בטומאה שצפה על פני המים או לא נגע:
+<b>בין בכלים בין בקרקע.</b> בין שהמים בכלים בין שהמים בקרקע, טהור, דחשיב כאילו אין מקום לטומאה:
+<b>בכלים טמא.</b> דחשיבי כאילו יש מקום לטומאה. ואין הלכה כר׳ שמעון:
+<b>ספק ירידתו טמא.</b> שדרך אדם כשיורד לבריכה של מים, שכל דבר שבמים בא עליו, מחמת ההיסט שמתחיל לרחוץ את עצמו. אבל כשעולה מן המים, הדברים שבמים מתרחקים ממנו והולכים לצדי הבריכה:
+<b>אפילו אין שם אלא מלא האדם והטומאה.</b> שהמקום צר בדרך שאי אפשר לו שלא יגע, אפילו הכי טהור, קסבר דטומאה צפה אינה מטמאה. כך מצאתי. אבל רמב״ם פירש, כל זמן שלא ידע בודאי שנגע בטומאה, טהור. נראה שאם היה בדרך שאי אפשר לו שלא יגע, טמא:
+
+Mishnah 9
+
+<b>ספק משקים ליטמא.</b> משקים טהורים שנולד בהן ספק אם קבלו טומאה אם לאו, ספיקן טמא, כדמפרש ואזיל:
+<b>לטמא טהור.</b> ואם המשקין טמאין ויש לנו ספק אם טמאו הדבר הטהור אם לאו, ספיקו טהור:
+<b>וזרקה לבין הככרות כו׳ מפיקו טהור.</b> וכגון שהיה לנו ספק אם לאחר שנח המקל נגעו המשקים בככרות או לא נגעו. דאי בשעת זריקה, הוי ליה טומאה שאין לה מקום, ואפילו בשרץ דאורייתא ספיקו טהור, כיון שהטומאה נזרקה. וא״ת אכתי תיפוק ליה (דטהור) אפילו בשרץ משום דאין בו דעת לישאל. וי״ל דאיכא לאוקמי מתניתין כשאדם אוחז הככרות:
+
+Mishnah 10
+
+<b>ספק משקין לאוכלין טמא.</b> קסבר רבי יוסי טומאת משקין לטמא אחרים דאורייתא, דדריש קרא וכל משקה אשר ישתה בכל כלי יטמא, לטמא את אחרים, הלכך ספק משקין לטמא אוכלין, טמא:
+<b>ולכלים טהור.</b> דטומאת משקין לטמא כלים מדרבנן, משמונה עשר דבר שגזרו בו ביום. ות״ק דפליג עליה דר׳ יוסי דריש וכל משקה אשר ישתה בכל כלי יטמא, אבל לא לטמא את אחרים, וטומאת משקין לטמא אוכלים ומשקין דרבנן, הלכך ספק טומאת משקין לטמא אחרים טהור. ואין הלכה כר׳ יוסי:
+
+Mishnah 11
+
+<b>ספק ידים ליטמא.</b> מי שהיו ידיו טהורות וספק נגע באוכלים טמאין או במשקין טמאין ונטמאו ידיו, ספק לא נגע ולא נטמאו ידיו:
+<b>ולטמא.</b> היו ידיו טמאות, ספק נגע באוכלים ומשקין וטמאן, ספק לא נגע:
+<b>וליטהר.</b> היו ידיו טמאות וטיהרן, ספק נטהרו כראוי אם לאו. בכל הספיקות הללו, ספיקן טהור:
+<b>ספק רשות הרבים.</b> ספק טומאה ברשות הרבים, טהור, שכן מצינו ציבור עושים את הפסח בטומאה, אם טומאה ודאית הותרה לצבור, קל וחומר ספק טומאה:
+<b>ספק דברי סופרים.</b> כגון כל הנך דחשיב, דכולהו משמונה עשר דבר שגזרו בו ביום, ומפורשין הן במסכת שבת פרק קמא:
+<b>אבל דבר שהוא אב הטומאה והוא מדברי סופרים.</b> כגון דם תבוסה, ונכרים שעשאום כזבים, וכיוצא באלו, אם נסתפק אם נגע בהן אם לא נגע:
+<b>ספיקו טמא.</b> ומיהו אב הטומאה מדברי סופרים שהוא עצמו מספק, כגון בית הפרס דאיכא ספיקא אם יש בו עצם כשעורה אם לאו, בהא תנן לעיל דעל ודאי מגען שורפין, ועל ספק מגען אין שורפין, דהוי ספק ספיקא:
+
+Mishnah 12
+
+<b>זו טהרת פרישות.</b> דתנן, בגדי עם הארץ מדרס לפרושים, ובגדי פרושים מדרס לאוכלי תרומה. ואם נסתפק אחד מן הפרושים שאוכלין [חוליהן] בטהרה, אם נגע בבגדי עם הארץ אם לא נגע, וכן אוכל תרומה שנסתפק אם נגע בבגדי הפרושים ונטמא בהן לתרומה, ספיקן טהור:
+<b>ספק שרצים.</b> השליך שרץ בין הככרות, ספק נגע בככרות בשעה שעבר עליהן, ספק לא נגע, אם מצא אותו שאינו נוגע, הרי הככרות כשעת מציאתן וספיקן טהור:
+<b>עד שלא נזקק לטומאה.</b> בפרק ה׳ דנגעים מפרש כיצד:
+<b>ספק נזירות.</b> כגון שאמר הריני נזיר אם יש בכרי הזה מאה כור, הלך ומצאו שנגנב או שאבד, ספק היה בו, ספק לא היה בו, מותר לשתות יין ולהטמא למתים:
+<b>ספק בכורות.</b> ספק אם הוא פטר רחם אם לאו:
+<b>אחד בכורי אדם.</b> פטור מלתת חמש סלעים לכהן:
+<b>אחד בכורי בהמה טמאה.</b> פטר חמור:
+<b>שהמוציא מחבירו עליו הראיה.</b> דאמר ליה לכהן, אייתי ראיה דהוא בכור ושקול:
+
+Mishnah 13
+
+<b>ספק קרבנות כיצד, האשה שיש עליה ספק חמש לידות וכו׳: מביאה קרבן אחד.</b> חטאת העוף הבא על הספק:
+<b>ואוכלת בזבחים.</b> שהקרבן הזה לגמור טהרתה בא והרי הוא כטבילה, שאם נטמאת האשה כמה טומאות, טבילה אחת עולה לכולן, אף קרבן זה כן:
+<b>ואין השאר עליה חובה.</b> לא הצריכוה חכמים להביאן. שאף האחד בקושי התירו להקריב ספק מליקת חולין למזבח, אלא כדי לעשות לה תקנה ליטהר לאכול בקדשים:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>השרץ.</b> שרץ מטמא במגע ולא במשא:
+<b>צפרדע.</b> טהור. ולפי שצפרדע דומה לצב וטעו ביה, משום הכי נקט צפרדע:
+<b>כזית מן המת.</b> מטמא באוהל. ונבילה אינה מטמאה באוהל:
+<b>עצם מן המת.</b> מטמא בהיסט, ועצם דנבילה טהור:
+<b>גוש מבית הפרס וגוש מארץ העמים.</b> מטמאים במגע ובמשא ואין מטמאין באוהל:
+<b>שני שבילין אחד טמא.</b> שאחד מהן קבר מוטל בו לרחבו וממלא את כולו, ואין עובר בו שלא יאהיל:
+<b>האהיל על אחד מהן.</b> על כזית מן המת וכזית מן הנבילה קאי:
+<b>הסיט אחד מהז.</b> [על עצם מן המת ועצם מן הנבילה, וכן] אגוש מארץ טהורה וגוש מבית הפרס וגוש מארץ העמים קאי, דמטמאין בהיסט:
+<b>ר׳ עקיבא מטמא.</b> דסבירא ליה לר׳ עקיבא דספק טומאה ברה״ר ספיקו טהור הני מילי כשעשה טהרות, כיון דאין להם תקנה כשנטמאו. אבל לגבי גברא להצריכו טבילה והזאה, סבירא ליה דצריך טבילה והזאה, שמא היום ומחר יתברר הדבר שנטמא:
+<b>וחכמים מטהרים.</b> דאפילו גברא דאית ליה תקנתא לא מצרכינן ליה טבילה והזאה. והלכה כחכמים:
+
+Mishnah 2
+
+<b>אחד שאמר נגעתי בזה.</b> אהשרץ והצפרדע דרישא קאי, דצפרדע דומה לצב וטעו ביה:
+<b>שדרך בני אדם להלוך.</b> שאי אפשר לאדם למנוע עצמו שלא ילך ברה״ר, הלכך ספק שבילין טהור. אבל מגע אפשר לאדם שלא ליגע, הלכך כי מספקא ליה אי נגע אי לא נגע, ספיקו טמא. ואין הלכה לא כר׳ עקיבא ולא כר׳ יוסי:
+
+Mishnah 3
+
+<b>הזה ושנה.</b> הזה בשלישי, ושנה בשביעי:
+<b>אלו ואלו תלויות.</b> אע״ג דבשנים שהלכו מוקמינן כל חד בחזקת טהרה, כדתנן לקמן, הכא גבי חד בתרי זימני לא שייך לטהר בקיימות, דאפילו בשנים כשבאו לישאל בבת אחת, טמאין. וחד אפילו בזה אחר זה כבת אחת דמי:
+<b>והשניות ישרפו.</b> דודאי טמא היה כשנעשו:
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+אם נשאלו כל אחד לחכמים על ספיקו בפני עצמו, אין בית דין יכולין לטמאן, דהא קיימא לן ספק טומאה ברשות הרבים ספיקו טהור. ואם באו בבת אחת, הואיל ובהוראה אחת יש לנו לומר טמאין אתם או טהורים אתם, אי אפשר לנו לומר טהורים אתם, שהרי אחד ודאי טמא:
+<b>ר׳ יוסי אומר בין כך ובין כך טמאין.</b> לא נחלקו ר׳ יוסי ור׳ יהודה כשבאו לישאל בבת אחת, דדברי הכל טמאין. וכשבאו לישאל זה אחר זה דברי הכל טהורים. על מה נחלקו, על הבא לישאל עליו ועל חבירו, דר׳ יהודה מדמי ליה לזה אחר זה, ורבי יוסי מדמי ליה לבת אחת. והלכה כרבי יוסי:
+
+Mishnah 6
+
+<b>אכל אחד מהן.</b> תנא טומאה דאורייתא וקתני טומאה דרבנן. ופלוגתייהו דר׳ יהודה ורבי יוסי הכא נמי בבא לישאל עליו ועל חבירו, כפלוגתייהו לעיל. והלכה כר׳ יוסי:
+
+Mishnah 7
+
+<b>על רוקו שורפים.</b> שעל רוקים הנמצאים שורפים את התרומה, כדתנן בפירקין דלעיל, ואע״פ שהן ספק, ולא אזלינן בתר רובא:
+<b>ועל בגדיו הולכים אחר הרוב.</b> אם רוב אנשי אותה העיר זבים וזבות, שורפין:
+<b>כליו טמאין מדרס.</b> אע״ג דבישב ובא אחד ודרס הולכין אחר הרוב, ישן שאני, דחיישינן שמא רוב בני אדם דרסו על בגדיו ואחד מהן זב או זבה:
+<b>וחכמים מטהרין.</b> כיון דהוי ספק טומאה ברה״ר, טהור, שמא לא דרס כלל:
+<b>נגע באחד בלילה.</b> ברה״ר דוקא מיירי:
+<b>וחכמים מטמאין.</b> אם ראהו חי מבערב אע״פ שבא שחרית ומצאו שמת, מודים חכמים לר״מ שהוא טהור, וכשלא ראהו חי פליגי. והלכה כחכמים:
+
+Mishnah 8
+
+<b>שוטה אחת בעיר.</b> ודוקא אשה שוטה, אבל אדם שוטה לא, דאשה רגילה בנדות, ואין אדם רגיל בזיבות:
+<b>או נכרית.</b> והוא הדין לנכרי, דמדאורייתא אין חילוק בין נכרי לנכרית, וכולן טהורין, ורבנן גזרו עלייהו שיהיו כזבים. וכן כותית אין חילוק בין כותי לכותית למאן דאמר כותים גרי אריות הן וגם האידנא גזרו עלייהו שיהיו כנכרים לכל דבריהם. 
+<b>כל הרוקין שבעיר טמאים.</b> שדרכן להלך בכל העיר:
+<b>או שישבה עמו בספינה.</b> דמטמאה מדרס אע״פ שאין בגדיה נוגעים, כדתנן בריש פרק ג׳ דזבים:
+<b>אם מכירתו שהוא אוכל בתרומה כליו טהורים.</b> דאם היתה נדה או זבה לא היתה דורסת על בגדיו ולא נכנסת עמו בספינה:
+
+Mishnah 9
+
+<b>ר׳ מאיר מטמא.</b> שאם הביאוהו שנים לידי מיתה חמורה, לא יביאוהו לידי קרבן הקל:
+<b>וחכמים אומרים אדם נאמן על פי עצמו.</b> דמתרצינן דיבוריה מאי לא נטמאתי דקאמר, לא עמדתי בטומאתי אלא טבלתי, והואיל וכן, אדם נאמן על ידי עצמו:
+<b>ברה״י טמא ברה״ר טהור.</b> דחשיב כשאר ספק טומאה דעלמא:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>מקום שהיה רשות היחיד ונעשה רשות הרבים.</b> כגון בקעה, דבימות הגשמים רשות היחיד ובימות החמה רשות הרבים:
+<b>המסוכן.</b> מי שנתעלף ואין ידוע ממנו אם חי אם מת:
+<b>והחזירוהו לרה״י.</b> ושם ראוהו שמת:
+<b>כשהוא ברה״י ספיקו טמא.</b> ומטמאינן מספק כל אדם וכלים שהיו עמו ברה״י שהיה שם בראשונה. ואדם וכלים שהיו עמו ברה״ר לאחר שהוציאוהו מרה״י, טהורין, דספק טומאה ברה״ר הוא, וספיקו טהור:
+<b>ר׳ שמעון אומר רשות הרבים מפסקת.</b> כיון דחשבינן ליה כחי לאחר שהוציאוהו מרה״י לרה״ר, ומטהרינן לכלים ואדם שהיו עמו ברה״ר דשמא חי הוא, איך נחשבהו מת למפרע קודם שיצא מרה״י, על כרחך אין יכולין לטמא מספק אדם וכלים שהיו עמו ברה״י בראשונה, הואיל ורשות הרבים שהוציאוהו שם באחרונה מפסקת שאתה מחשיבו כחי ומטהרת אדם וכלים שהיו עמו שם. ואין הלכה כר״ש:  
+
+Mishnah 2
+
+<b>הטמא עומד.</b> מצורע עומד תחת האוהל או תחת האילן:
+<b>וטהור עובר.</b> דרך שם, ספק נגע ספק לא נגע, או ספק האהיל האוהל או האילן על שניהם ונטמא הטהור, ספק לא האהיל ולא נטמא. או שהיה הטהור עומד והמצורע עובר. פירוש אחר, כגון השרץ בפי החולדה והנבילה בפי הכלב עברו בין הטהורים, או הטהורים עברו ביניהן, חכמים מטהרים אם ספק נגע ספק לא נגע, מפני שאין לטומאה מקום, כדתנן לעיל פרק הזורק טומאה. ולפי פירוש זה, ספק האהיל ספק לא האהיל ליכא לאוקמא אהך רישא דטמא עומד וטהור עובר, דבטומאת אוהל אין חילוק בין יש מקום לטומאה בין אין מקום לטומאה, כדהוכחנו לעיל פרק הזורק טומאה:
+<b>טומאה ברשות היחיד וטהרה ברשות הרבים.</b> כגון חנות הפתוחה לרה״ר ספק נכנס ספק לא נכנס:
+<b>ר׳ יהושע מטמא.</b> דסבר ספק ברה״י ורבים המשותפים בו, בתר רה״י אזלינן וספיקו טמא. ורבנן סברי, בתר רה״ר אזלינן וספיקו טהור. ואין הלכה כר׳ יהושע:
+
+Mishnah 3
+
+<b>עלה לראשו.</b> ראשו של אילן חשוב רשות היחיד:
+<b>הכניס ידו לחור שיש בו טומאה.</b> החור חשוב רשות היחיד, ואע״פ שהאדם עומד ברה״ר, כיון שהכניס ידו לחור, כעומד ברה״י דמי. ואע״ג דהאילן והחור לא הוו רשות היחיד אצל שבת, הוו רשות היחיד אצל טומאה:
+<b>חנות שהוא טמא ופתוח לרה״ר.</b> הויא כל החנות כולה כטומאה המונחת ברה״ר, וכשם שאם היה שרץ ברה״ר ספק נגע בו ספק לא נגע ספיקו טהור, הכא נמי ספק נכנס לחנות זה ספק לא נכנס, ספיקו טהור. אבל אם היו שתי חנויות אחת טהורה ואחת טמאה, ספק לטמא נכנס ספק לטהור נכנס, ספיקו טמא, דהויא ליה ספק טומאה ברשות היחיד:
+
+Mishnah 4
+
+<b>ספק ביאה טהור.</b> משום דבעינן דומיא דסוטה, דודאי נסתרה אלא דספק נגע ספק לא נגע, דלא ידעינן אם נטמאת, וקרייה רחמנא טמאה, דכתיב (במדבר ד׳) ונסתרה והיא נטמאה. אבל ספק ביאה טהור:
+
+Mishnah 5
+
+<b>בקעה.</b> שדות של אנשים הרבה, ובימות הגשמים שהן חרושות וזרועות יש, להן דין רה״י, לפי שבני אדם נזהרים מלהלך על גבי הזרעים שלא יפסידו:
+<b>ר׳ אלעזר מטהר.</b> דהוי ליה ספק ביאה, ואין כל הבקעה חשובה כשדה אחת, לפי שהשדות חלוקים במיצרים שלהם:
+
+Mishnah 6
+
+<b>עד שיאמר לא נגעתי.</b> לאו דוקא שיאמר ברי לי שלא נגעתי, דהוא הדין היכא דאיכא מידי למתלי ביה שלא נגע:
+<b>שבילי בית גלגול.</b> מקום עגול ועולה ויורד, ואין רוב עם יכולין ללכת באותן שבילין:
+<b>רשות היחיד לשבת.</b> לאו רשות היחיד ממש, אלא כרמלית נינהו. ואמאי קרי לה רשות היחיד, לפי שאינה רשות הרבים. וכן הא דתנן בסמוך, הבקעה בימות החמה רשות היחיד לשבת, לאו רשות היחיד ממש, אלא כרמלית. והשתא כל הני גווני דתנן הכא דהוו רשות הרבים, מיירי כגון דליכא תלתא בשעה שנולד הספק, ואפילו הכי כיון דרבים מצויין שם, כרשות הרבים דמי. דאי בדאיכא תלתא בההיא שעתא שנולד הספק בה, אפילו בחדרי חדרים טהור, דילפינן מסוטה דהוי רשות היחיד, משום דליכא תמן אלא תרי, בועל ונבעלת:
+
+Mishnah 7
+
+<b>ורשות הרבים לטומאה.</b> דבימות החמה שכיחי אינשי דאזלי בה ל. קצור ולדוש ולחרוש הקרקע, לזורעה לשנה הבאה:
+<b>בימות הגשמים.</b> שהיא זרועה, אין אדם נכנס לה:
+
+Mishnah 8
+
+<b>בסילקי.</b> פלטיא גדולה. והכי אמרינן בפרק ב׳ דיומא [דף כ״ד] לשכת הגזית כמין בסילקי גדולה היתה:
+<b>ורואה את הנכנסין ואת היוצאין.</b> דכי רואה הנכנסים והיוצאים חשיבא רשות היחיד טפי. ואין הלכה כרבי יהודה:
+
+Mishnah 9
+
+<b>הפרון.</b> דומה לבסילקי, ויש לו שני פתחים מכוונים זו כנגד זו:
+<b>וכן הצדדין.</b> מכאן ומכאן לפרון, חשיבי נמי רשות הרבים, כיון שרבים משתמשין באותן צדדין:
+<b>ר׳ מאיר אומר הצדדין רשות היחיד.</b> שאמצע הפרון בלבד עשוי להשתמש בו רבים, ולא הצדדין. ואין הלכה כרבי מאיר:
+
+Mishnah 10
+
+<b>האסטוונית.</b> מקום צר כאמה רוחב, גבוה ארבעה או חמשה טפחים, עומד לפני החנויות שהסוחרים יושבים שם:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>הקדר שהניח את קדרותיו.</b> מוכר הקדרות שהוא חבר, שהניח קדרותיו ברה״ר, ורגילין לתת בצדי רה״ר אבנים גדולות או יתדות להרחיק העגלות שלא יזיקו הכתלים, ומתוך שהיתדות הללו דוחקות את רשות הרבים, וזה הניח קדרות אצלם, דחק גם הוא את הדרך יותר, והעוברין מתחככים בהן ובגדיהם עוברים על פי אוירן, ובגדי עם הארץ טמאין הן ומטמאין את החיצונות:
+<b>במה דברים אמורים במותרות.</b> שהעוברים ושבים מסיטין אותן. 
+<b>אבל באגודות.</b> שאי אפשר להסיטן, הכל טהור. ואין הלכה כרבי יוסי:
+<b>שלא מסר לו אלא שמירת המפתח.</b> ולא סמכא דעתיה להכנס, מפני שהוא נתפס עליו כגנב:
+
+Mishnah 2
+
+<b>ישן ומצאו ער הבית טמא.</b> כל מה שבבית טמא, דחיישינן שמא כשהקיץ משנתו נגע בכלים שבבית שלא ראה אותם מתחלה כשהיה ישן, שכן דרך בני אדם למשמש ולבדוק במה שלא ראו מעולם. אבל ער ומצאו ער, לא חיישינן, שכבר ראה כל אשר בבית כשהיה ער:
+<b>עד מקום שהוא יכול לפשוט את ידו.</b> כל הכלים שיכול להגיע להם כשיושיט ידו מן המקום שהיה ישן שם, חיישינן להו שמא נגע בהם, אבל לא חיישינן שמא הלך בבית ונגע בכלים. והלכה כחכמים:
+
+Mishnah 3
+
+<b>המניח אומנים וכו׳</b> משום דאומנין סמכו דעתייהו למשמש כל אשר בבית, וסלקא דעתך אמינא דבהא מודו חכמים לרבי מאיר דכל הבית טמא, קמ״ל דאפילו באומנין פליגי רבנן עליה ואמרי דאין טמא אלא עד מקום שהן יכולין לפשוט את ידם וליגע. והלכה כחכמים:
+
+Mishnah 4
+
+<b>אשת חבר.</b> שנאמנת על הטהרות, דאשת חבר הרי היא כחבר:
+<b>שהניחה לאשת עם הארץ.</b> שאינה נאמנת, דאשת עם הארץ ובניו כמותו, עד שיקבלו עליהם דברי חבירות:
+<b>פמקה הרחים.</b> גמרה טחינתה ופסקה מלטחון. דכל זמן שהיא עסוקה במלאכתה בריחים אינה הולכת וממשמשת בבית:
+<b>וחכמים אומרים וכו׳</b> והלכה כחכמים:
+
+Mishnah 5
+
+<b>בזמן שהוא רואה.</b> בזמן שבעל הבית יכול לראות הנכנסין בבית והיוצאין מן הבית:
+<b>האוכלין והמשקין וכו׳ טמאין.</b> דחיישינן שמא נגע בהן השומר הזה שהוא עם הארץ:
+<b>אבל המשכבות והמושבות וכו׳ טהורין.</b> שאין עם הארץ עושה משכב ומושב ואינו מטמא בהיסט, דלא גזרו אלא על טומאת מגעו בלבד:
+<b>ולא את היושבים.</b> אע״פ שאם עומד רואהו, כיון שאינו רואה את היושב, הכל טמא:
+<b>אפילו מובל.</b> אפילו היה השומר הזה שהוא עם הארץ, מובל, שאינו יכול לילך אא״כ מובילים אותו:
+<b>אפילו כפות.</b> קשור:
+<b>הכל טמא.</b> שלא מטמאינן להו משום משכב ומושב של עם הארץ, אלא משום דחיישינן שמא נכנס שם נכרי או אשה נדה וישבה והסיטה וטמאה את הכל:
+
+Mishnah 6
+
+<b>הגבאים שנכנסו לבית.</b> (ישראלים) שהן גבאין של מלך לגבות מיד ישראל כסף גולגולתא ומסים וארנוניות, והן עמי הארץ, ונכנסו לביתו לעבוט עבוטו: 
+<b>הבית טמא.</b> כל כלי הבית טמא, לפי שמחפשין בכל הבית:
+<b>אם יש עמהן גוי נאמנים לומר לא נכנסנו.</b> וכל שכן אם אין עמהן נכרי הן יותר ויותר נאמנים לומר שלא נכנסנו. אלא משום סיפא נקט לה, דקתני אבל אין נאמנים לומר נכנסנו ולא נגענו, דדוקא אם יש עמהם נכרי אין נאמנים, דמרתתי מן הנכרי שמא יענישם אם לא יחפשו כל הבית ועל כרחך הם ממשמשין כל אשר בבית. אבל אם אין עמהם נכרי, נאמנים אף בזה לומר נכנסנו אבל לא נגענו:
+<b>אם יש עמהן נכרי או אשה.</b> שגזרו על הנכרים להיות כזבים לכל דבריהם. והאשה, שמא היא נדה או זבה:  
+
+Mishnah 7
+
+<b>אודיארין.</b> הבלנין בעלי המרחצאות יש להן חלונות חלונות וכל מי שנכנס למרחץ נותן בגדיו כל אחד בחלון ונועל עליו בדלת שבחלון:
+<b>רבי אלעזר בן עזריה מטהר.</b> משעה שנעל הדלת בפני החלון. ולא חיישינן שמא יגע שם אדם טמא, מאחר שנתפס עליו כגנב:
+<b>עד שיתן (לתוכו) [לו] מפתח.</b> ואע״פ שנותן המפתח ביד הבלן שהוא עם הארץ, הא תנן לעיל המוסר מפתח לעם הארץ הבית טהור:
+<b>או עד שיעשה לו סימן.</b> להכיר בו שלא נגע אדם שם. והלכה כחכמים:
+<b>המניח את כליו.</b> כלים שבצר. בהם בטהרה בשנה זו, מניח אותם לבצור בהם בטהרה לשנה הבאה:
+<b>בנכרי כליו טהורין.</b> גרסינן. כלומר אם הניחן אצל נכרי אין בהם משום איסור יין נסך, דלא חיישינן שמא לקחן הנכרי בלא ידיעת ישראל לעשות בגת:
+<b>ובישראל.</b> דחושש להן משום טומאת מגע, טמאים אם הסיח דעתו מהן, עד שיאמר בלבי היה לשמרם. ויש ספרים דלא גרסי בנכרי, אלא המניח כלי[ו] מגת זו לגת הבאה כליו טהורים, ומיירי בכהן הלוקח יין של תרומה מעם הארץ ומניח כליו אצלו כדי שיקח ממנו לגת הבאה, והואיל וכלים של כהן הן, מרתת עם הארץ ולא נגע בהו. אבל אם הכלים הן של ישראל שרוצה לעשות יינו בטהרה, לא מזדהר בהו עם הארץ כולי האי, וחיישינן דלמא נגע בהן אדם טמא, אם הסיח דעתו מהן, עד שיאמר בלבי היה לשמרם:  
+
+Mishnah 8
+
+<b>מי שהיה טהור.</b> כהן שהיה טהור לאכול בתרומה, והסיח דעתו מלאכול עוד בתרומה:
+<b>שדרך טמאים פורשים ממנו.</b> הטמאים שיודעים בו שהוא טהור, פורשים ממנו, הלכך לא חיישינן שמא נגע באדם טמא וטמאהו:
+<b>וחכמים מטמאין.</b> מאחר שהסיח דעתו. והלכה כחכמים:
+<b>היו ידיו טהורות.</b> בהא מודה רבי יהודה דאפילו אמר יודע אני שלא נטמאו ידי:
+<b>ידיו טמאות.</b> ופוסלין את התרומה, מאחר שהסיח דעתו מלאכול, לפי שהידים עסקניות הן ונגע ולאו אדעתיה:
+
+Mishnah 9
+
+<b>גרגרניות.</b> זוללות ומתאוות למאכל. תרגום כי הייתי זוללה (איכה א׳:י״א), ארי הויתי גרגרנית. והלכה כחכמים:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>הדר עם עם הארץ.</b> מוקפות צמיד פתיל. טמאות, משום אשתו נדה, שמא הסיטה וישבה וטמאה את הכל:
+<b>ר׳ יהודה מטהר בתנור.</b> משום דאי אפשר להסיטו, דסתמו מחובר קצת, שעושין לו טפילה לחברו בארץ. ומאן דמטמא סבר גזרינן מחובר אטו שאינו מחובר. ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>המפקיד כלים אצל עם הארץ טמאים טמא מת.</b> וצריכין הזאה שלישי ושביעי:
+<b>אם מכירו.</b> אם העם הארץ מכיר במפקיד שהוא כהן אוכל בתרומה, זהיר על הפקדון שלו שלא יטמאנו במת, ואינו צריך הזאה:
+<b>אבל טמאין מדרס.</b> משום אשתו נדה שמא ישבה עליהן, דאינו נזהר מטומאת אשתו:
+<b>בזמן שהיא רוצצת.</b> שהכיסוי דוחק הבגדים מחמת שהיא מלאה ביותר:
+<b>טמאים מדרס.</b> הבגדים. דכשאשתו יושבת על התיבה או נשענת עליה, מכבדת על הבגדים:
+<b>אם אינה רוצצת טמאין מדף.</b> כלומר טומאה קלה, לטמא אוכלין ומשקין, כמו על גבו של זב שאינו מטמא בגדים:
+<b>אע״פ שהמפתח ביד בעלים.</b> דחיישינן שמא הסיטה:
+
+Mishnah 3
+
+<b>המאבד ביום ומצא ביום טהור.</b> דמסתמא אם היה אדם מוצאו ונוגע בו היה מגביהו, כדרך מוצא אבידה. אבל בלילה, אפילו שעה אחת דלא חזי ליה, חיישינן שמא נגע בו אדם טמא ולא ראהו. ומתניתין ברה״ר דספיקו טהור איירי, ואעפ״כ בלילה טמאים מדרס וטמא מת. אבל ברה״י דספיקו טמא, בין ביום בין בלילה טמאים. והכי איתא בתוספתא:
+<b>ברשות הרבים טהורים ברשות היחיד טמאין.</b> דאין כאן אלא ספק שמא נגע בהן נכרי או עם הארץ, הלכך ברה״ר דספיקו טהור, טהורים. ברה״י דספיקו טמא, טמאים:
+<b>מפני שהונח ברשות עם הארץ.</b> וכל מה שבבית עם הארץ הוי טמא מת וצריך הזאה:
+
+Mishnah 4
+
+<b>מפני שהיו גנבים.</b> כלומר, כיון דהניחו נעול ומצאו פתוח, ודאי גנבים היו שם ופתחוהו, והאי דלא מטמאינן ליה, דאימור נמלכו והלכו להן ולא נגעו בכל מה שבבית. והלכה כחכמים:
+
+Mishnah 5
+
+<b>שנכנסה שלא ברשות.</b> ומרתתא שלא תתפס כגנב וממהרת לצאת, ואע״פ שלצורך בנו או בהמתו של בעל הבית נכנסה:
+
+Mishnah 6
+
+<b>כל המיוחד למאכל אדם.</b> כגון סתם אוכלין:
+<b>טמא.</b> טומאת אוכלין עד שיפסל מאכילת הכלב:
+<b>עד שייחדנו לאדם.</b> דיש חילוק בין אפוקי טומאה מיניה, לאתויי ליה טומאה:
+<b>גוזל שנפל לגת.</b> כשלא נפל לגת לא פליגי ר׳ יוחנן בן נורי ורבנן. דנבלת עוף טהור בכרכים לא בעיא מחשבה לשווייה אוכל, משום דאיכא רוב עם הבאים לשוק ואכלי נבלת עוף טהור. ובכפרים דליכא רוב עם, בעי מחשבה כדפרישנא בריש פרק קמא. כשנפל לגת ומת בכרכים, רבנן סברי אע״ג דבכרכים לא בעי מחשבה, היכא דנפל לגת מאסתו גתו ואינו ראוי ובעי מחשבה. ור׳ יוחנן בן נורי סבר לא מאסתו גתו והרי הוא כשאר נבלת עוף טהור דלא בעיא מחשבה בכרכים. ואין הלכה כר׳ יוחנן בן נורי:
+<b>חשב עליו חרש שוטה וקטן.</b> להאכילו לנכרי:
+
+Mishnah 7
+
+<b>אחורי כלים שנטמאו במשקים.</b> האי דנקט אחורי כלים, משום דקילו, שכלי שנטמאו אחוריו במשקין טמאין, אחוריו טמאין, תוכו אזניו אוגניו וידיו טהורין, משום דטומאת משקים לטמא כלים מדרבנן הקילו בה. אבל אם נטמא תוכו במשקין טמאין, נטמא כולו:
+<b>מטמאים את המשקין.</b> אפילו דחולין:
+<b>ואין פוסלין את האוכלין.</b> ואפילו דתרומה:
+<b>ר׳ יהושע אומר מטמאין את המשקין ופוסלין את האוכלים.</b> ר׳ יהושע יליף (בנדה דף ז׳ ע״ב) דאחורי כלים פוסלים אוכלי תרומה ק״ו מטבול יום, מה טבול יום שאינו מטמא את המשקין דלא גזרו רבנן על טבול יום שיהא מטמא את המשקין, אפ״ה פוסל אוכלים של תרומה, דכתיב (ויקרא כ״ב:ז׳) ובא השמש וטהר ואחר יאכל מן הקדשים, אינו טהור לאכול בתרומה עד שיעריב שמשו, דקרא בתרומה משתעי. אחורי כלים שמטמאין את המשקין, אינו דין שיהו פוסלין את התרומה. ור׳ אליעזר דלא חייש להאי קל וחומר, משום דאחורי כלים שנטמאו במשקין דרבנן, וטבול יום דאורייתא, ודרבנן מדאורייתא אין דנין ק״ו:
+<b>שמעון אחי עזריה.</b> לפי שעזריה עסק בפרקמטיא והיה מספק מזון לשמעון אחיו שיעסוק בתורה, לפיכך נקרא על שם עזריה אחיו:
+<b>לא כך ולא כך.</b> לא מטמאין משקה חולין ולא פוסלין אוכלי תרומה, אבל מטמאין משקה תרומה, ואותן משקין של תרומה מטמאין אחד באוכלי תרומה שנעשו שניים, ואותן אוכלים פוסלים אוכלים אחרים של תרומה. והיינו דקאמרי האוכלים של תרומה למשקין של תרומה, מטמאיך לא טמאוני, כלומר אחורי כלי המטמאיך, לא טמאוני, דלא פסלי אוכלי תרומה, ואתה טמאתני. והלכה כר׳ אליעזר:
+
+Mishnah 8
+
+<b>שהיא קטפרס.</b> שצדה אחד נמוך כעין מדרון:
+<b>ומשקה טופח מלמטן.</b> בצד הנמוך, והיינו בצק שבלילתה רכה ומשקה שלה טופח, אבל מלמעלה בלילתה עבה ואין משקה טופח:
+<b>שלש חתיכות.</b> בין שלשתן כביצה, אחת טופח ושתים אינן טופח, סדורות זו אצל זו, והטופחת מלמטה, והשתא האמצעית נוגעת בטופחת, והעליונה נוגעת באמצעית: 
+<b>אינן מצטרפות.</b> לכביצה לטמא המשקה טופח שלמטה ויחזור המשקה ויטמא את העריבה, דנגיעה אינה מחברת את הבצק, אא״כ נושכות כדתנן בפרק קמא (משנה ז׳) מקרצות נושכות זו את זו:
+<b>שתים מצטרפות.</b> אם לא היו אלא שתי חתיכות בצק, התחתונה שיש בה משקה טופח ושלמעלה הימנה הנוגעת בה, ובין שתיהן כביצה, מצטרפות לטמא המשקה ויחזור ויטמא את העריבה:
+<b>אפילו שתים אין מצטרפין אא״כ היו רוצצות משקה.</b> לעולם אין משקה מחבר עד שיהיה משקה דוחק ועומד בין שתי החתיכות. ואין הלכה כרבי יוסי:
+<b>ואם היה משקה עומד.</b> כלומר אם לא היה קטפרס אלא אשבורן, והמשקה עומד בין חתיכות הבצק, אפילו כל שיעור הביצה שבבצק פירורים דקין כעין החרדל מפורדים זה מזה, המשקה שעומד מחברן ומצטרפין לכביצה, ומטמאין המשקה וחוזר המשקה ומטמא את העריבה:
+<b>אוכל פרור.</b> אוכל שהוא חלוק לפירורים פירורים דקין אינו מצטרף, דאין המשקה מחברן. ואין הלכה כרבי דוסא:
+
+Mishnah 9
+
+<b>כיון שהשיקה למקוה.</b> כיון שחיבר קצה אחד מן המקל במקוה, אע״פ שלא הטבילו כולו, טהרו כל המשקין טמאין שבראשו האחר, דקטפרס חיבור:
+<b>עד שיטביל את כולה.</b> דקסברי רבנן קטפרס אינו חיבור:
+<b>הניצוק.</b> קילוח צינור הבא מלמעלה למטה בזקיפה כעמוד:
+<b>קטפרס.</b> מים הבאים מלמעלה למטה דרך מדרון של תל גבוה:
+<b>ומשקה טופח.</b> ואין בו טופח על מנת להטפיח, שאין בו כל כך משקה שאם טפח בהן ידו עלה בה משקה שיוכל להטפיח דבר אחר:
+<b>אינו חיבור לא לטומאה.</b> שאם משקים תלושין הן ונגע טמא בתחתון, העליון טהור. וכן לענין משקה טופח, ואפילו במקום חלק, אם משקין מכאן ומשקין מכאן ומשקה טופח באמצע׳ נגע טמא במשקה טופח, משקין שמכאן ומכאן טהורים אע״פ שמחוברים לו:
+<b>ולא לטהרה.</b> כגון גומא שאין בה ארבעים סאה, וניצוק או משקה טופח מחובר לגומא זו ולמקוה כשר, אינו חיבור, והטובל בגומא זו לא עלתה לו טבילה:
+<b>אשבורן.</b> מקום עמוק שנקוו בו מים:
+<b>חיבור לטומאה ולטהרה.</b> ואם נטמאו קצתן נטמאו כולן. וכן אם נתחברו קצת מהן למקוה וטהרו, טהרו כולן:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>זיתים מאימתי מקבלין טומאה.</b> להיות מוכשרים בשמן היוצא מהן:
+<b>זיעת המעטן.</b> כלי שנותנים בו את הזיתים והן נכמרות שם כדי שיהיו ראויים להוציא שמן. לשון עטיניו מלאו חלב [איוב כ״א כ״ד]:
+<b>אבל לא זיעת הקופה.</b> דקופה אינה מחזקת המשקין, והמשקה היוצא מהן הולך לאיבוד, ולא ניחא ליה, ואין מכשיר הזרעים לקבל טומאה אלא משקה דניחא ליה דכתיב (ויקרא י״א:ל״ח) וכי יותן מים על זרע כתיב יתן וקרינן יותן, יותן דומיא דיתן, מה יתן דניחא ליה אף יותן דניחא ליה:
+<b>שיעור זיעה שלשה ימים.</b> דמשקה היוצא תוך שלשה אינו חשוב שמן אלא מוחל בעלמא ואינו מכשיר, שאין מכשירים לקבל טומאה אלא שבעה משקין בלבד, והן יין מים שמן דבש חלב טל דם:
+<b>משיתחברו שלשה זה לזה.</b> דרך הזיתים מתחברים זה לזה כששהו במעטן:
+<b>משתגמר מלאכתן.</b> מלאכת הכנסתן. דכל זמן שדעתו להביא עוד זיתים ממקום אחר להוסיף על אלו, אין הזיעה מכשירתן, משום דלא ניחא ליה. ומשתגמר מלאכתן, אפילו בן יומו מכשיר. והלכה כרבן גמליאל, שחכמים אומרים כדבריו:
+
+Mishnah 2
+
+<b>גמר מלמסוק.</b> מללקוט זיתיו:
+<b>אבל עתיד ליקח.</b> לקנות זיתים מן השוק ולהוסיף על אלו:
+<b>גמר מליקח.</b> שאין בדעתו לקנות עוד זיתים, אבל רוצה ללוות זיתים מאחרים ולהוסיף על אלו:
+<b>אירעו אבל או משתה.</b> ולפיכך לא הוסיף עליהן, אבל דעתו להוסיף כשיעבור האבל:
+<b>טהורין.</b> לפי שלא הוכשרו. כרבן גמליאל דאמר משתגמר מלאכתן:
+<b>אין טמא אלא מקום מגען.</b> אין מוכשר אלא מקום נפילת המשקה. פירוש אחר, נפלו על הזיתים הללו שלא נגמרה מלאכתן משקין טמאין, לא נטמא מהן אלא הזיתים שנגעו בהן המשקין טמאים בלבד:
+<b>המוחל היוצא מהן.</b> המים היוצאים מן הזיתים קודם שנגמרה מלאכתן אין להן דין משקין, ואין מכשירין את האוכלין, והן עצמן אין מקבלין טומאה. ומפני מה טהור המוחל היוצא מן הזיתים עד שלא נגמרה מלאכתן, לפי שאינו רוצה בקיומן:
+
+Mishnah 3
+
+<b>נפלו עליהן משקין טמאין.</b> לאחר שנגמרה מלאכתן והוכשרו לקבל טומאה, הרי כל הזיתים טמאין. ואפילו אותן שלא נגעו בהן המשקין הטמאין, שהמשקה שיצא מהן לאחר שנגמרה מלאכתן שעל ידו הוכשרו לקבל טומאה הוא מתערב באלו המשקין הטמאין ומקבל טומאה מהן, ומטמא אח״כ כל שאר הזיתים: 
+<b>המוחל היוצא מהן.</b> מן הזיתים שנגמרה מלאכתן:
+<b>ר׳ אליעזר מטהר.</b> דלא חשיב מוחל משקה לא להכשיר הזרעים ולא לקבל טומאה כשאר משקים:
+<b>וחכמים מטמאין.</b> דמוחל חשוב משקה בין להכשיר בין לטמא, כשיוצא מן הזיתים לאחר שנגמרה מלאכתן:
+<b>המוחל היוצא מן הבור.</b> לאחר שמוציאין השמן מן הבור, נשאר בקרקעית הבור מוחל כמו מים. וקאמר ר׳ שמעון דעליה אפליגו ר׳ אליעזר ורבנן, ר׳ אליעזר לא חשיב ליה משקה, ורבנן סברי כיון דלא אפשר להיות מוחל בקרקעית הבור בלא צחצוחי שמן, חשיבי משקה כמו השמן. והלכה כחכמים, וכמו שפירש פלוגתייהו ת״ק, ולא כמו שפירש ר׳ שמעון: 
+
+Mishnah 4
+
+<b>הגומר את זיתיו.</b> לאחר שעבר זמן הגתות והבדים. דבשעת הגתות והבדים הא תנן בחגיגה שהכל נאמנים על התרומה בשעת הגתות והבדים:
+<b>ושייר.</b> צ״ל ישייר וכן הוא בס״י.
+<b>קופה אחת.</b> כדי שיפריש ממנה תרומה ומעשר בטהרה ויתננה [לעיני הכהן, שהכהן] עצמו יראה שגמר עתה את זיתיו, שאם לא יתננה לעיני הכהן, הוא אינו נאמן לומר ששמרן בטהרה, כיון שעבר זמן הגתות והבדים. ואית ספרים דגרסי לעני הכהן, משום דתרומה מועטת כזו שמפרישים לאחר הגתות והבדים אין רגילין לתת אותה אלא לכהן עני משום הכי תני כהן עני, והוא הדין דמצי לתת אותה לכהן עשיר:
+<b>יוליך לו את המפתח מיד.</b> ומהימנינן ליה במאי דאמר שעתה גמר זיתיו:
+<b>ר׳ שמעון אומר מעת לעת.</b> של גמר לקיטת הזיתים, אם הביא לו את המפתח, מהימנינן ליה. והלכה כר׳ יהודה. ובתוספתא (פרק י׳) משמע דמיד דקאמר ר׳ יהודה, היינו כל אותו היום:
+
+Mishnah 5
+
+<b>המניח זיתים בכופש.</b> גרסינן. והוא סל גדול שמניחים בו זיתים לכמור:
+<b>שימתונו.</b> שיתרככו ותהיה בהן לחלוחית. ויש ספרים שגורסים בכותש, שמניחים אותם במכתשת ימים רבים כדי שייעשו רפים ורכים ויהיו נוחין להכתש:
+<b>הרי אלו מוכשרים.</b> במוחל היוצא מהן, שכבר נגמרה מלאכתן:
+<b>בית הלל אומרים אין מוכשרים.</b> דלא נגמרה מלאכתן עדיין:
+<b>הפוצע זיתים.</b> ממעכן בידים מסואבות:
+<b>טימאן.</b> דידים מסואבות פוסלות את התרומה, וכל הפוסל את התרומה מטמא משקין להיות תחלה. והן מוכשרים בפציעתו, דניחא ליה במשקה דטייף עלייהו, שמתוך כך הן מרבים טעם:
+
+Mishnah 6
+
+<b>לגרגרם.</b> לעשות מהן גרגרים. כלומר לעשות שכל גרגיר וגרגיר יתיבש בחמה ויתנגב:
+<b>אפילו הן רום אמר.</b> דכשנתייבשו העליונות, התחתונות מזיעות ומתלחלחות במשקה, מכל מקום הואיל ודעתו שיתנגבו, אינן מוכשרים. ויש מפרשים לגרגרן, למתקן בחמה כדי לסופתם במלח ולאכלן. ולפי שאין מתמתקין כולם בבת אחת, משום הכי נקט לגרגרן, כלומר שיקח הגרגרים המתמתקין ראשון ראשון ויאכלם. וגורסין אפילו הן רום אמה הרי אלו מוכשרים, כלומר אפילו שהן גבוהים אמה דהשתא אותן התחתונות אינן מתמתקות, הרי אלו מוכשרים במשקה היוצא מהן, דניחא ליה שיזיעו שם, דחזו לאכילה טפי:
+<b>שילקו.</b> שיתמעכו ויתפצעו:
+<b>ועתיד להעלותן לגג.</b> אח״כ למתקן שם בחמה:
+<b>נתנן בגג שיפתחם.</b> שיתבקעו הזיתים וימלחם:
+<b>הרי אלו מוכשרים.</b> דכל הני ניחא ליה בזיעת השמן הנפלט:
+<b>עד שישמר.</b> שיתקן שומרה לגגו. סוכה מקנים וקש שעושים בראש הגג לשבת שם לשמור:
+<b>אינן מוכשרים.</b> דלא ניחא ליה בזיעה שיוצאת מהן:
+
+Mishnah 7
+
+<b>רצה ליטול מהם בד אחד.</b> זיתים שלא נגמרה מלאכתן ולא הוכשרו כגון שהיה דעתו ליקח ולהוסיף עליהן כדתנן בריש פירקין, ובא ליקח מהן שיעור מועט שמשימים בבית הבד בפעם אחת, או שני בדין, ולעשות מהן שמן, ומשאיר מהן במעטן הרבה:
+<b>בית שמאי אומרים קוצה בטומאה.</b> חותך מה שרוצה לחתוך מן האום של זיתים שבמעטן, בד או שני בדים בטומאה, כיון שלא נגמרה מלאכתן ולא הוכשרו:
+<b>ומחפה בטהרה.</b> כשגמר ליקח מה שרצה ליקח, מכסה המותר שבמעטן בטהרה כאילו הוכשר, דמועלת לקיחתו מה שלוקח להחשיב את המותר כאילו נגמרה מלאכתן:
+<b>אף מחפה בטומאה.</b> דאף הנשאר לא הוכשר, כיון שלא נגמרה מלאכתן ודעתו להוסיף עליהם. ומיהו אם עקר כל הזיתים שבמעטן כדי לעשותן בבית הבד, היו מוכשרים לבית הלל:
+<b>ר׳ יוסי אומר חופר בקרדומות.</b> ועוקר כל הזיתים שבמעטן:
+<b>ומוליך לבית הבד בטומאה.</b> לפי שלא הוכשרו. וקרדומות דנקט, לרבותא לפי שהן כלי ברזל ומוכנים לטומאת מת יותר משאר כלים. והלכה כבית הלל:
+
+Mishnah 8
+
+<b>בריחים.</b> שנותנים בהן זיתים קודם נתינתן לבית הבד ואח״כ נותנן בבית הבד וטוענן בקורה:
+<b>ואם היה משקה.</b> נטמא המשקה בשרץ ונטמאו כל הזיתים ע״י חיבור משקה:
+<b>נמצא על גבי העלים.</b> נמצא השרץ ע״ג העלים המכסים את הזיתים, ועלים לאו בר קבולי טומאה נינהו:
+<b>ישאלו הבדדים.</b> עמי הארץ שטיהרן בעל השמן לעשות זיתיו בטהרה, ונאמנים לומר לא נגענו בשרץ שעל העלים ולא נטמינו:
+<b>ואם היה נוגע באום.</b> אם היה השרץ יוצא מן העלים שמכסים את הזיתים ונוגע באום:
+<b>אפילו.</b> שער אחד מן השרץ נוגע באום:
+<b>טמא כל האום, דחשיב חיבור.</b> אום, הזיתים המקובצים יחד ומחוברין זה בזה במעטן, נקראים אום:
+
+Mishnah 9
+
+<b>נמצא על גבי פרודים.</b> לאחר שתקע יתד באום להפריד האום לכמה חלקים פרודים, ובכל גוש וגוש מאלה החלקים הפרודים מהאום יש זיתים מדובקים:
+<b>והוא נוגע בכביצה.</b> שאם באת לצרף זיתים שהשרץ נוגע בהן יש בהן כביצה:
+<b>טמא.</b> כל הגוש. אע״ג דאין הגוש חיבור משתקע את היתד באום להפרידם, מכל מקום כיון דיש בגוש זה זיתים טמאין כשיעור לטמא אחרים, דהיינו כביצה, נעשה חיבור לטמא כל שאר הזיתים שבו:
+<b>פרודים על גבי פרודים.</b> שיש גושים על גבי גושים והשרץ על הגוש העליון:
+<b>אע״פ שהשרץ נוגע בכביצה.</b> של אותו גוש: 
+<b>אין טמא אלא מקום מגעו של שרץ.</b> כלומר אותו גוש בלבד שהשרץ נגע בו. אבל שאר גושים, טהורים:
+<b>נמצא.</b> השרץ:
+בין הכותל לזיתים טהור.</b> ולא חיישינן שמא היה על הזיתים:
+<b>נמצא בגג.</b> המעלה זיתים מן המעטן לגג, ונמצא שרץ אח״כ בזיתים שעל הגג:
+<b>המעטן טהור.</b> כלומר זיתים שבמעטן טהורין, ולא אמרינן עם הזיתים הובא והיה במעטן:
+<b>נמצא במעטן.</b> זיתים שהעלה בגג, טמאין, דמקודם שהעלה הזיתים לגג היה השרץ במעטן:
+<b>נמצא שרוף.</b> ושרץ שרוף לא מטמא, דכתיב [ויקרא י״א] במותם, כעין מותם. וכשנמצא שרוף ע״ג זיתים טהורים, לא חיישינן שמא נגע בהן קודם שנשרף:
+<b>מהוהא.</b> בגד שנתחרך באש ונעשה כמין קורי עכביש, ושוב אינו מקבל טומאה:
+<b>טהורה.</b> ולא אמרינן שמא טמא היה מתחלה קודם שנתחרך:
+<b>כשעת מציאתן.</b> בין להקל בין להחמיר:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>הנועל בית הבד מפני הבדדין.</b> עמי הארץ העושים מלאכה בבית הבד, וטיהרן בעל הזיתים כדי שיעשו השמן בטהרה, ונעל בית הבד בפניהם שלא יכנסו עמי הארץ לשם ושלא יצאו הם ויטמאו במגע עמי הארץ חבריהם:
+<b>והיו שם.</b> בתוך בית הבד:
+<b>כלים טמאין מדרס.</b> שהן אב הטומאה ומטמאין אדם בין במגע בין במשא בין בהיסט:
+<b>ר' מאיר אומר בית הבד טמא.</b> דחיישינן שמא נטמאו בהן אותן עמי הארץ הטהורים וחזרו וטמאו את הכל, דאין חוששים ליזהר על הטומאה:
+<b>רבי יהודה אומר בית הבד טהור.</b> דנזהרין על טומאת ודאי, הואיל וחבר זה טיהרן לכך:
+<b>ר׳ שמעון אומר אם טהורים להם.</b> אלו הכלים. כגון שישבה עליהם אשת עם הארץ או שהיו של עם הארץ, דבעיניהן טהורין הן:
+<b>בית הבד טמא.</b> שאין הבדדים נזהרים מליגע בהן, ואיכא למיחש שמא נטמאו:
+<b>ואם טמאין הן.</b> כגון שידעו שישבה עליהן אשה נדה או זבה:
+<b>בית הבד טהור.</b> דנזהרין הן:
+<b>א״ר יוסי.</b> [ר׳ יוסי] כר׳ מאיר סבירא ליה דבית הבד טמא, אלא טעמא דר׳ מאיר משום דאין הבדדין חוששים בטומאה, ור׳ יוסי סבר דחוששין במגע אבל אין בקיאין בהיסט, וחושבים שהן טהורין כל זמן שלא נגעו, הלכך בית הבד טמא, דחיישינן שמא הסיטו אע״פ שלא נגעו בהם. והלכה כר׳ יוסי:  
+
+Mishnah 2
+
+<b>ומשקין טמאין בתוך בית הבד.</b> והן נשפכים על גבי קרקע ודורכים הבדדים עליהן ונדבקים ברגליהן, וחוזרים אותן משקין ומטמאים את הזיתים כשהבדדין עולים ודורכים על גבי הזיתים, אלא אם כן יש בין המשקין לזיתים ארץ כדי שינגבו רגליהן מן המשקין הטמאים על ידי דריסתם בארץ. וכשאין מנעלים ברגליהן איירי, דהא משקה מטמא כלי וחוזר ומטמא משקין שעם הזיתים. אבל כשאין מנעלים ברגליהן ונתנגבו המשקין הטמאין שברגליהן ע״י דריסתן בארץ, שוב אין מיטמאים הזיתים כשדורכין אותן, דמשקין טמאין מטמאין כלים ואין מטמאין אדם:
+<b>הבדדין והבוצרין.</b> הא דלא נקט המוסקין והבוצרין, לפי שגזרו על הבצירה שתיעשה בטהרה, ולא גזרו על המסיקה. וטעמא מפורש בפרק קמא דשבת, שפעמים אדם הולך לכרמו לידע אם הגיעו ענביו לבצור אם לאו, ונוטל אשכול של ענבים וסוחטו ומזלף על גבי ענבים ובשעת בצירה עדיין משקה טופח עליהן והוכשרו לקבל טומאה. וטעם זה לא שייך במסיקה:
+<b>נאמנין לומר לא נגענו.</b> וכגון דחבר עומד עמהן בבית הבד. ולא חיישינן דלמא נגעו ולאו אדעתיה דחבר:
+<b>התינוקות.</b> בדדים שהביאו בניהן עמהן וטיהרום לכך, וכשרוצין בניהם לפנות יוצאים אביהן לחוץ עמהם ונפנים אחורי הגדר, ולא חיישינן דלמא נגע בטומאה ולאו אדעתא דחבר:
+
+Mishnah 3
+
+<b>כיון שהכניסן לרשות המערה.</b> שטובלים בה. כמו בורות שיחין ומערות:
+<b>דיו.</b> ולא חיישינן שמא לא יטבולו או לא יטבילו הכלים ויאמרו טבלנו והטבלנו:
+<b>צריך לעמוד עליהן.</b> לפי שאין בקיאין בדין טבילה וחציצה:
+<b>טהורים להם.</b> כגון כלים של עם הארץ אחר, שבעיניהם הן כלים טהורים לפי שאין נזהרים ממגע עם הארץ. ור׳ שמעון לטעמיה כדפרישנא לעיל. והלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>הנותן מן הסלים ומן המשטיח של אדמה.</b> ענבים שבצרן מתחלה לאכילה, ולא הוכשרו לקבל טומאה, דלא גזרו אלא על הבוצר מתחלה לגת, ואח״כ נמלך עליהן ולקחן מן הסלים או מן האדמה ששטח הענבים עליה ונתנן לגת:
+<b>בית שמאי אומרים נותן בידים טהורות.</b> כיון שבא לנותנן לגת הרי הוא כאילו בצרן מתחלה לגת, וצריך שיתן לגת בטהרה:
+<b>ואם נתן בידים טמאות טמאן.</b> ואע״ג דסתם ידים שניות הן, ואין שני עושה שלישי בחולין, דילמא קסברי הטבולים לתרומה כתרומה דמו. אי נמי, בידים תחלות עסקינן, ור׳ שמעון בן אלעזר היא כדאיתא פרק ב׳ דחולין:
+<b>ובית הלל אומרים נותן לגת בידים טמאות ומפריש תרומתו בטהרה.</b> לפי שלא הוכשרו כיון דבצרן מתחילה לאכילה:
+<b>מן העביט ומן המשטיח של עלים.</b> עביט הוא כלי שנותנים בו הענבים כשבוצרים אותן לגת. ומשטיח של עלים, ששטחו העלים על פני האדמה ונתנו הענבים עליהם. והשתא מוכחא מלתא דהבוצר ענבים הללו מתחילה, לגת בצרן ולא לאכילה, הלכך שוים בית שמאי ובית הלל בהא דנותן בידים טהורות, דהא שתיק ליה הלל לשמאי בפרק קמא דשבת והודה לו שהבוצר לגת הוכשר:
+
+Mishnah 5
+
+<b>האוכל.</b> ענבים:
+<b>מן הסלים ומן המשטיח של אדמה.</b> דסתמן לאכילה נבצרו. אע״פ שידיו טמאות והענבים נוטפים יין לגת, 
+<b>הרי הגת טהורה.</b> דאותן טיפין אין להם תורת משקה, הואיל ולאכילה נבצרו ולא ניחא ליה במאי דטייף. אבל האוכל מן העביט ומן המשטיח של עלים, אע״פ שאין הענבים מבוקעות ואינן מנטפות, אם נפל ממנו גרגיר יחידי ואין חותם לאותו גרגיר, דהיינו במקום שהעוקץ על פי הגרגיר יש כמין חותם ואותו חותם סותם פי הגרגיר שאין משקה יוצא. וכשנעקר העוקץ עם החותם, משקה יוצא, ואע״פ שנטלם לאכלם יש לו תורת משקה, הואיל ומתחילה בצרם לגת, ונטמא אותו משקה בידיו טמאות, וכשנפל לגת נטמא. והני מילי כשנגע בידיו במקום החותם. אבל אם לא נגע במקום החותם, לא נטמא הגת, שהרי לא נגעו ידיו במשקים כדי שיחזור המשקה ויטמא הגת:
+<b>נפלו ממנו ענבים.</b> כלומר אשכול של ענבים, שהגרגרים מחוברים באשכול ואין משקה יוצא, ונטמאו בידיו טמאות, דהוכשרו לפי שנבצר לגת:
+<b>ודרכן במקום המפונה.</b> מקום פנוי בגת שאין שם כלום לא יין ולא ענבים ודרכוהו בטהרה:
+<b>כביצה מכוון טהור.</b> הגת, דאין אוכל מטמא כלי, ומשיצאת טפה ראשונה חסר ליה מבביצה ואין אוכל מטמא אחרים בפחות מכביצה, נמצא דאין טומאה לטפה זו אלא מחמת טומאה שקיבלה כשהיתה אוכל, הלכך השתא נמי דנעשית משקה אין לה כח אלא כאוכל. אבל יותר מכביצה, טמא, שהכביצה מטמאה טפה ראשונה כדין משקה, וחזרה הטפה וטמאה את הגת, דמשקה מטמא כלי:  
+
+Mishnah 6
+
+<b>וניתזה צנורא.</b> ניתז רוק מפיו של עם הארץ המדבר, ורוק היוצא מפי עם הארץ מטמא אדם וכלים מירבנן, וכל שכן אוכלים ומשקים:
+<b>ספיקו טהור.</b> דאמרינן שפת הבור קלטה הצנורא ומנעתה מלרדת לתוך היין. ומתניתין איירי בבור סיד שאינו מקבל טומאה. ובתוספתא אמרו, דבבור של שמן. טמא, לפי שהשמן מחליק שפת הבור [והצנורא] מחלקת ויורדת למטה לשמן שבבור:
+
+Mishnah 7
+
+<b>הזולף את הבור.</b> המוציא יין ושמן שבבור. ומפני שאינו מוציאו כולו בבת אחת אלא מעט מעט, קרי ליה זולף:
+<b>ונמצא שרץ בראשונה.</b> שהכניס חבית בבור ומילאה, וכן שניה, וכן שלישית, ואח״כ נמצא שרץ בחבית שמילא ראשונה:
+<b>כולן טמאות.</b> דמהראשונה נטמא כל מה שבבור, בין שהיה שרץ בבור בין שהיה בחבית:
+<b>באחרונה היא טמאה וכולן טהורות.</b> דממנה היה השרץ ולא מן הבור. ואפילו היה מן הבור, שמא נפל בבור אחר שנתמלאו כל הראשונות:
+<b>אימתי בזמן שהוא זולף.</b> כשהוא מכניס החביות עצמן בתוך הבור וממלא אותן אחת אחת:
+<b>אבל היה זולף במחץ.</b> שהחביות עומדות חוץ לבור. והוא ממלא אותן ע״י המחץ, והוא כלי חרס העשוי למלאות בו יין:
+<b>נמצא שרץ באחת מהן היא טמאה בלבד.</b> דאימור בתוך החבית היה השרץ ולא בבור:
+<b>אימתי בזמן שהוא בודק.</b> המחץ והחביות. שבדקן שלא היה בהן שרץ קודם שנתן לתוכו שמן, אבל לא היה מכסה לא הבור ולא החביות כל שעה שהיה מביא המחץ מזה לזה, דאימור בהליכתו נפל השרץ בחבית. וכן מכסה ולא בודק נמי שמא היה בחבית קודם לכן:
+<b>אבל היה בודק ומכסה.</b> שבדק החביות, ובכל פעם שהיה מוליך המחץ מזה לזה היה מכסה בין בור בין חבית, ממה נפשך שרץ היה בבור מתחלתו׳ בין שנמצא בחבית, בין שנמצא בבור, בין שנמצא במחץ:  
+
+Mishnah 8
+
+<b>העיגולים לזגים.</b> עיגול כמין ריחים גדול היו משימין על הזגים לאחר שדרכו הענבים ברגל, כדי שיתמצו ויצא כל היין הנשאר בהן, ומתוך כובדו וגדלו של עיגול זה צריכים בני אדם הרבה להעלותו על הציבור של הזגין העשוי כמין תפוח ולהורידו, לכך נחשב רשות הרבים לטהר ספק טומאה, משום דרבים מצויין שם:
+<b>כרם שלפני הבוצרים רשות היחיד.</b> שיראין בני אדם ליכנס שם, מפני שנתפס עליו כגנב:
+<b>אחר הבוצרים רשות הרבים.</b> שיש רשות לכל אדם ליכנס:
+<b>כלי בית הבד של גת.</b> כלומר ושל גת. דבית הבד לשמן, וגת ליין:
+<b>העקל.</b> עשוי כמין קופה מסורגת כעין רשת, ואחר שסחטו הזיתים נותנים הגפת באותו עקל, ומניחים עליו דבר מכביד להוציא הנשאר:
+<b>מנגבן.</b> וקודם לכן לא מהניא טבילה אם נטמאו, עד שיצא מהן המשקה הטמא שנדבק בהן:
+<b>חולטן.</b> שופך עליהן מים רותחים ואח״כ מטבילן:
+<b>בשבולת הנהר.</b> מקום שהמים רודפין, כדי להוציא המשקה הנדבק בהן. ואין הלכה כרבי יוסי:
\ No newline at end of file
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+Bartenura on Mishnah Tevul Yom
+ברטנורא על משנה טבול יום
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022
+sefaria.org
+
+Bartenura on Mishnah Tevul Yom
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+המכנס חלות - that they set aside from the started dough, and placed from them a lot, this on top of that, until they became attached to each other, and his intention was from the outset to separate them one from the other.
+ונשכו (and they stuck together)- that they became so attached/stuck together until that when he came to separate them, they adhere one to the other, meaning to say, that when a part was detached from one of them and [the rest] goes up with its neighbor.
+בית שמאי אומרים חיבור בטבול יום -if a Tevul Yom/one who immersed himself that day [in a Mikveh] came in contact with one of them, all of them are made invalid as if they are one body. For a person who immersed himself that day [in a Mikveh] invalidates priest’s due/heave-offering, and the priest’s share of the dough (i.e., Hallah) has the law of Terumah/heave-offering/priest’s due.
+ובית הלל אומרים אינו חיבור – since it is his intention to separate them, and that [piece] that the person who immersed himself that day [in a Mikveh] touched is invalid, but the rest are ritually pure.
+מקרצות (pieces of dough, separated from the main dough in the trough) – pieces of started dough that were cut into and detached from large pieces/clumps of started dough, are called מקרצות. It is the [Biblical] language (Jeremiah 46:20): “A ‘gadfly’ (i.e., a pinch – from BDB Dictionary) from the north is coming.” And all of these that are considered here. They are established/stand for the dispute of the School of Shammai and the School of Hillel of the concluding clause [of the Mishnah], for that which is not considered the priest’s share of the dough explicitly, because according to the School of Hillel, the priest’s share of the dough is not deemed connected, neither for a person who immersed himself that day in a Mikveh (i.e., a Tevul Yom) and not for other defilements, but these regarding a person who immersed himself that day in a Mikveh, they (i.e., the School of Shammai and the School of Hillel) are explicitly in dispute, but concerning the rest of the defilements, they agree, as is taught in the concluding clause [of the Mishnah].
+חמיטה (a batter of which flat cakes are made) – a thin cake.
+עד שלא קרמו בתנור – for since that they became stuck together/attached when they were started dough, their form has been lost if you place them when attached, therefore, they certainly will be separated in the future.
+וקולית של מים (a hollow ball/globule of water) – the foam/froth and effervescence that comes up in the water is called קולית, and if a person who immersed himself that day [in the Mikveh] came in contact with that effervescence, according to the School of Hillel, it is not a connection/junction and the waters were not made unfit.
+מחולחלת (loosely put in, hollow, blown up)- when the effervescence/froth/scum is hollow from underneath it, and it doesn’t touch the water other than its edges.
+הראשונות – that the first boiling/effervescence of pounded beans are not attached on to the beans.
+ר' יהודה אומר אף ברתיחה של אורז – The School of Shammai and the School of Hillel also dispute if it is an attachment/connection for a person who immersed himself that day [in the Mikveh] (i.e., Tevul Yom), and if he came in contact with/touched the effervescence, if is as if he came in contact with the rice.
+ומודים – the School of Hillel [agrees].
+בשאר כל הטומאות – that it is an attachment/connection.
+בין קלות בין חמורות – in [cases of] minor [sources of uncleanness], he is first degree of ritual uncleanness; in major [sources of uncleanness] he is a primary source of ritual defilement. And specifically, they dispute concerning a person who immersed himself that day [in a Mikveh], because he had already ascended from his defilement and is not lacking anything other than his sunset [arriving].
+
+Mishnah 2
+
+המכנס חלות – this one on top of that one.
+על מנת שלא להפריש – that he would not separate them one from the other.
+משקרמו בתנור – that after their form/shape is not lost and the remain as wafers as they were, he places them attached and further does not ever separate them one from the other.
+ושל שמן לעולם – whether new or old.
+טופח (an aquatic plant, bean) – a kind of legume. But Maimonides states that we call it KORTEMAN in Arabic (according to Jastrow, he defines it as a seed similar to barley). But the Halakha is not according to Rabbi Yehuda.
+טמאין בטבול יום – because of the concluding clause [of the Mishnah] that teaches “and it is not necessary to say, By all [other] sources of uncleanness”/"ואין צריך לומר בכל הטומאות", it took [the phrase]: "טמאים בטבול יום"/”are made unclean by a person who immersed himself that day/Tevul Yom,” and even though defilement/uncleanness does not belong regarding a person who immersed himself that day/Tevul Yom, because he doesn’t defile, but rather invalidates heave-offering/priest’s due/Terumah alone.
+
+Mishnah 3
+
+מסמר שאחר הככר – dough that protrudes from the loaf of bread like a kind of nail, and there are those what make it as such for a sign.
+וגרגיר מלח קטן (and a small globule/lump of salt) – that was attached to the loaf and baked with it.
+והחרחור (and the burnt crust/part of the loaf)- that the bread is burnt less than the thickness of a finger surrounding it. [The word] חרחור is the language of (Jeremiah 6:29): “The bellows puff; the lead is consumed by fire. [Yet the smelter smelts to no purpose – the dross is not separated out].”/"נחר מפוח מאש".
+ר' יוסי אומר – all that is burnt is consumed with the loaf, it is a connection/junction, and if the person who immersed himself that day/Tevul Yom touched that which is burnt, it is as if he touched the bread. But if not, it is not an attachment/connection. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 4
+
+הצרור שבככר – that they customarily place a pebble stone within the loaf as a sign/symbol so that it not be exchanged for another, and sometimes they place a large lump of salt or a lupine. All of these are not considered a connection/junction to the bread, but if a primary source of ritual defilement touched one of these, it is not as if it touched the bread itself, and all the more so, a person who immersed himself that day/Tevul Yom that the loaf of heave-offering/priest’s due is not invalidated by this.
+והחרחור יותר מכאצבע (the burnt part of the loaf/the burnt crust larger than a finger’s breadth) – and similarly when it is burnt from the bread with more than the thickness of a finger, and an impure person or a person who immersed himself that day had touched the burnt part, it is not a connection/junction to/with the bread.
+ר' יוסי אומר כל שאינו נאכל עמו – is not a connection/junction. And We don’t estimate the width of a finger like the first Tanna/teacher [of the Mishnah]. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 5
+
+השעורה והכוסמת – at the time that they are not peeled/husked are not considered human food, for human beings do not eat them with their husks, and something that is not human food is not susceptible to receive ritual defilement.
+התיאה (root of crowfoot) – the root of assa foetida, an umbelliferous plant used, as a resin or in leaves for a spine and for medicinal purposes.
+והחלתית – in Arabic, such is its name חלתית/assa foetida. And we call it SEFIDITA in the foreign language.
+והאלום (Silphium, a kind of assa foetida or Laserpitium) – they said about it that it is a root, a species from the kinds of assa foetida. And all of these are not considered human food, but sometimes, they mix a little from them with the food.
+אף אפונים שחורים (even black chickpeas) – that are not other than for healing (i.e., medicinal purposes) and are not made for human food.
+טהורים בטבול יום - since he is pure from his defilement and is not wanting/requiring anything other than sunset, he does not invalidate with all of these if they are of priest’s due/heave-offering, but with other defilements they are considered food and receive defilement like the rest of foods. And the Halakha is according to the Sages.
+הקצח (black cumin) – a kind of black seed, and in the foreign language, NILO. And it is customary to place from it in bread.
+והשמשום – this is its name in Arabic. And there is a lot of it in the Land of Israel, and they make sesame oil from it.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+משקה טבול יום – the liquids which exude from the person who immersed himself that day) – as for example, his spittle, his urine, the tears of his eyes and the blood from his wounds, and the milk of a woman.
+כמשקים שהוא נוגע בהן – like liquids of priest’s due/heave-offering that he touches/comes in contact with, for a person who has immersed himself that day/Tevul Yom invalidates heave-offering/priest’s due.
+אלו ואלו – liquids which exude from his body and liquid heave-offering do not defile the Holy Things/make the susceptible to uncleanness , but they invalidate it (see Tractate Parah, Chapter 8, MIshnah 7).
+בין קלין בין חמורין (whether minor or major) – minor are unclean reptiles; major are people with gonorrhea/flux (see also Tractate Hullin, folio 88a).
+תחילה – first remove/degree of uncleanness and it makes [other things] second [degree of ritual uncleanness] and the second [degree of ritual uncleanness] makes [other things] third [degree of ritual uncleanness.
+חוץ מן המשקה שהוא אב הטומאה – as for example the flux of a person with gonorrhea and his digestive organs/bowels.
+
+Mishnah 2
+
+המשקים פסולים – that a person who has immersed himself that day/Tevul Yom invalidates the heave-offering/priest’s due alone, but he does not make it susceptible to ritual defilement, and even liquids, for all that invalidates the heave-offering/priest’s due defiles liquids to be first [degree of ritual uncleanness] except for the person who has immersed himself that day/Tevul Yom. Therefore, the cooking pot is ritually pure, for the liquids that touched/came in contact with the Tevul Yom, even foods do not defile, and all the more so, vessels/utensils, 
+but if the liquid was non-consecrated, everything is ritually pure, for a person who has immersed himself that day is pure for non-consecrated produce and for tithes.
+ואם היו ידיו מסואבות הכל טמא (but if his hands were dirty/unwashed, everything is ritually impure) – for hands make the heave-offering/priest’s due unfit, and when the liquids were ritually defiled on account of the [dirty] hands, they returned to be first [degree of ritual uncleanness] and defile vessels.
+שספק טבול יום פוסל את התרומה – as for example two loaves before him, it is doubtful whether he came in contact with it/touched it or did not come in contact with it/touched it, that in that manner with ritually pure hands, but a person who had immersed himself that day invalidated them/made them unfit.
+
+Mishnah 3
+
+המקפה (a stiff mass of grist, oil and onions, porridge) – a cooked dish that is congealed and thick, as for example, cereal/a dish of pounded grain/grit or pounded beans.
+והשום והשמן – that are placed on it as a spice (i.e., for flavor).
+נגע טבול יום במקצתן פסל את כולם – for the essence is the stiff mass of grist, and a person who has immersed himself that day/Tevul Yom invalidates/makes unfit the priest’s due/heave offering. But even though he didn’t touch/come in contact with other than with the unconsecrated garlic, it is considered a junction/connection.
+ואם היה השום מרובה (but if the garlic was the greater part) – more than the unconsecrated porridge/stiff mass of grist.
+הולכין אחר המרובה – and law of everything is like the law regarding heave-offering/priest’s due, but if he touched part of them, he invalidated/made unfit everything.
+אימתי – meaning to say, with that which we said if the garlic was the greater part and he (i.e., the Tevul Yom) touched part of it, he invalidates/makes unfit all of it, at the time that the garlic is collected/gathered in the dish, and it is one body, like a kind of a handful/clump of earth.
+אבל אם היה מפוזר במדוכה (but if it - the garlic – was scattered in the mortar) – that its parts were separated from each other within the mortar, and a person who had immersed himself that day/Tevul Yom had touched it is then ritually pure, meaning to say, he did not invalidate it other than the place/point of his contact, for since he intended at the time that he is crushing/pounding to separate its parts, it is not considered a junction/connection.
+ושאר כל הנידוכין שדכן במקשין (and the rest of the things that are crushed in liquids) – like they do with wheat, when they crush them in a mortar, they pour/sprinkle water over them.
+או דברים שדרכן לדוך במשקין ודכן שלא במשקין והן גוש בקערה הרי הן בעיגולי דבילה – that if a person who had immersed himself that day/Tevul Yom had touched part of them, he did not invalidate all of them. Such is what I found in the commentary/explanation of my Rabbis/teachers. But Maimonides explains [the phrase]: "ושאר כל הנדוכים שדכן במשקין"/”And [so is the rule in the case of] all other things which one crushed, which one crushed together with liquids,” their law is like that of garlic. That if a person who had immersed himself that day/Tevul Yom had touched part of what he pounds, he only made unfit/invalid the place of his contact, because the scattering (of the garlic in the mortar) is welcome to him. But if he did not touch it when it became a clod/clump in the bowl, it is connection/junction, and when he touched part of it, he invalidated/made unfit everything.
+אבל את שדרכן לדוך במשקין – we have this reading according to the explanation of Maimonides.
+ודכן שלא במשקין – even though that he placed that lump/clod in the bowl, they are like cakes of pressed fig, that we stated that when he touched a part of it, all of them were not ritually defiled, in the beginning of the second chapter of [Tractate] Terumot (Mishnah 1).
+
+Mishnah 4
+
+המקפה והחמיטה (the porridge and the batter of which flat cakes are made) – it was their manner to place the batter of which flat cakes are made, which is a thin cake like a kind of wafer, within the porridge.
+חיבץ (he – the unclean person- stirred) – that is that he mixed/combined the porridge and the batter of which flat cakes are made with the oil, but anyway, the oil is recognized. And surely it invalidates in every place that the oil goes, because it is impossible to separate it from the porridge and from the batter of which flat cakes are made.
+
+Mishnah 5
+
+בשר הקודש שקרם עליו הקיפה (sacred flesh on the top of which a layer of jelly was formed – as a crust) – the spices and the soup and the fat of the meat congealed upon it, that it was softened and everything became like a kind of crust.
+החתיכות מותרות – for the crust is not a connection/junction.
+וכל העולים עימה – is considered connected to it, but the rest is ritually pure.
+שניהם חיבור – and whether he touched the jelly or whether he touched the pieces [of meat], he has invalidated everything. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+ווכן בקטניות (and so in the case of pulse) – of bread that we place on the pulse.
+מעשה קדרה בקטניות (that which is cooked in the cooking pot and pulse) – that is to say, pulse that was cooked in a cooking pot, and it is their manner to be split/burst apart. And when they cook well, they attach/connect and become a kind of lump/clod. And there are those who have the reading (instead of "מעשה קדרה בקטניות" /”that which is cooked in the cooking pot in pulse,” [the reading}: "מעשה קדירה וקטניות"/”that which is cooked in the cooking pot and pulse.
+הרי אלו ימנו (lo, they are counted – if there are many masses of pulse) – if the unclean reptile touched one of them, it is first [degree of ritual uncleanness], and the clod/lump that is adjacent to it is second [degree of ritual uncleanness], and the other that is adjacent/next to the second [degree of ritual uncleanness] is third-degree uncleanness of heave-offering/priest’s due.
+שניהן חיבור זה לזה – but if the person who had immersed himself that day/Tevul Yom touched one of them, its neighbor is invalidated. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 6
+
+חבית ששקעה (a jar which sunk) – a wine jug of heave-offering/priest’s due that fell into a cistern and sunk into the wine that is in cistern, and the wine that is in the cistern is unconsecrated and floats above on the top of the cistern. And he (i.e., the person who had immersed himself that day/Tevul Yom) touched/came in contact with it, etc. If he let down his hand into the mouth of the cistern...
+מן השפה ולפנים הרי זה חיבור (from the rim and inward it is deemed connected) – and all the wine that is in the wine jug is invalidated, and even if the wine jug from the outset was not completely full from the wine of heave-offering/priest’s due.
+מן השפה ולחוץ – that he didn’t put his hand into the mouth of the wine jus, even though he touched the wine of the cistern that is opposite the mouth of the wine jug, nevertheless if is not connected.
+אפילו על גבי רום קומה (even if [the level of the wine in the cistern] was a man’s height [above the sunken jar]) – that the wine that was in the cistern ascended on the face of the jug to the height of a person, if he touched corresponding to its mouth, it is connection. But the Halakha Is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 7
+
+מפיה ומשוליה טמאה (whether at its rim or from its bottom) – from its mouth, it is ritually impure, for since all the wine that is below becomes the base for the upper part, it is a connection. And from its bottom also, since all the wine is conducted after the incision, it is a connection.
+אבל נקבה מצדה מכאן ומכאן טהורה - and there is no invalidation/other than what he touched, and it is neutralized in one and one-hundred. But the Halakha is not according to Rabbi Yehuda.
+ונגע טבול יום בקילוח (and the person who had immersed himself that day touched the continuous flow/jet) – the continuous flow/jet alone is in validated, for the uninterrupted flow of liquid poured from vessel to vessel is not considered a connection (of the two liquids) -either for communicating uncleanness or for producing cleanness (see Tractate Taharot, Chapter 8, Mishnah 9), it is like impure priest’s due/heave offering that was mixed with pure, and is neutralized in one and one-hundred, like heave-offering/priest’s due with non-consecrated produce. And in this, even the Rabbis admit that a continuous flow/jet is not considered a connection to vessels, like the incision that is on the side of the jug/jar. And even though the liquids have no purification from their defilement, that is that it is not removed through dipping of a vessel, filled with unclean liquid, so as to make its surface level with the surface of the water into which it is dipped in a Mikveh like that for water, but for the reason of nullification, they are nullified with one in one-hundred. And specifically, when the person who had immersed himself that day/Tevul Yom had contact, the liquids are invalidated, because the person who has immersed himself that day/Tevul Yom does not defile. But with the rest of the defilements, he restores what is in the uninterrupted jet, he defiles everything that is in the vessel through contact.
+
+Mishnah 8
+
+בעבוע שבחבית – when they smelt an earthenware vessel in a furnace/kiln, kinds of bubbles go out in their walls, that they have two walls – one to the inner side of the jar and one to the outer side, and an empty cavity in the middle, and sometimes, there is in a bubble of two incisions/holes, one in the wall of the bubble of the inner side which is to the side of the hollow cavity of the jar, and one in the wall of the outer side, and the jar is filled with liquids, the liquids enter through the incision that is in the inner wall and it breaks through/bursts forth and leaves through the incision that is in the outer wall from above, if it was a jar placed in the tent of a corpse, and is surrounded by a closely covered lid in its mouth and is not surrounded with incisions of bubbles, or that someone who is a primary source of ritual defilement touched/came in contact with the liquid that is in the outer incision, all the liquids are defiled that in the jug, but if the inner part from above them and the outer part from below them, assuming that in a tent of a corpse it becomes defiled, that the tent of the defilement enters into the jar through the incisions, however with a primary source of ritual defilement it is ritually pure, for if a primary source of ritual defilement came in contact with liquids that are in the outer incision that is in the bubble from below, after the inner part from above was like an uninterrupted flow of a liquid poured from vessel to vessel and like blows/lashes (i.e., downward strokes) and it is not a connection.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כל ידות האוכלים (all [stalks serving as] handles for produce) – the stalks that the food is hung/suspended on them, when they want to suspend them, and a person holds it when he wants to eat the fruit/produce.
+שהם חיבור באב הטומאה (and it is deemed connected by a primary source of ritual uncleanness) – that if the primary source of ritual uncleanness/defilement touched the fruit/produce itself.
+חיבור בטבול יום – if it is a handle for produce of priest’s due/heave-offering and the person who had immersed himself that day/Tevul Yom touched that handle, all of the produce/fruit of heave-offering is invalidated.
+שנפרס (that is broken off/divided) – the language of a piece/half. But there are those who have the reading שנפרם/that it is torn open/exposed. It is the language of (Leviticus 21;10): “or rend his vestments.”
+מעורה (intertwined/interwoven) – attached [somewhat].
+אם אוחז בגדול – the large piece, and the small piece goes up with it and is not broken off from everything.
+הרי הוא כמוהו – and if a person who had immersed himself that day/Tevul Yom touched one of them and the second [piece] is invalidated.
+ר' נחמיה אומר בטהור – meaning to say, in that which the person who had immersed himself that day did not touch we estimate/measure, whether it is large or whether it is small. If he grabs hold of it, and the impure part is with him, both of them are impure.
+וחכמים אומרים בטמא – we estimate/measure, if he grabs hold of the impure piece and the ritually pure piece goes up with it. And the Halakha is according to the Sages.
+ושאר כל האוכלים – as for example kinds/species of vegetables.
+את שדרכו לאחוז – when he comes to carry it, he holds it by its leaf, but if the green/vegetable breaks and falls when he holds it by the leaf, it is a connection/junction, but if not, it is not a connection, whether if the Tevul Yom/person who had immersed himself that day had touched the leaf or whether he touch the green/vegetable itself.
+
+Mishnah 2
+
+ירק של תרומה שנתנו בקערה או באלפס וביצה טרופה (a vegetable of heave-offering that was placed in a bowl or in a tightly covered pot 
+and a beaten egg) – in a dish, that the white of the egg and the yolk/yellow of the egg were mixed together and placed on top of the vegetable.
+ונגע טבול יום בביצה – even though it is not consecrated. For heave-offering does not belong in an egg, and a person who had immersed himself that day/Tevul Yom does not invalidate something that is not consecrated. Nevertheless, there is a connection/junction, and the vegetable is invalidated as if he had touched it. But however, he did not invalidate ought other than the stalk/stem that is corresponding to/over against the touch of his hand. But all of the rest of the stalks/stems are ritually pure.
+כל הסדר העליון (all the entire upper row) – the upper stems/stalks that the egg is upon them. But the Halakha is not according to Rabbi Yossi.
+ואם היה כמין כובע – that on account of the cooking, the egg became swollen and became like the hat of a vegetable and it is hollow underneath it.
+
+Mishnah 3
+
+לפס – like a tightly covered pot, like a kind of a pan that they make a cooked dish in. And this egg is cooked with the heave-offering that is invalidated by a person who had immersed himself that day/Tevul Yom.
+מן השפה – [from the rim] of tightly covered pot and inward, the streak of the egg is considered as a connection, and if the person who had immersed himself that day/Tevul Yom had touched there, everything is ritually defiled. But if the streak [of the egg] that goes from the rim of the tightly covered pot and outward, it is not concerned to be a connection.
+וכל שנקלף עמו – that is what goes up with the streak, it is a connection and not more. Rabbi Yossi is [judged as] lenient and such is proven in the Tosefta (see Tractate Tevul Yom, Chapter 2, Halakha 10). But the Halakha is not according to Rabbi Yossi.
+וכן בקטניות – its law is like that of the egg.
+
+Mishnah 4
+
+אינה נפסלת בטבול יום – we follow after the started dough and not after the leavened dough, even though it is prohibited to non-priests (i.e., literally, “foreigners”).
+שהוכשרה במשקה – that placed the wheat in water.
+ונילושה במי פירות – but fruit juice does not make susceptible [to ritual uncleanness] and the started dough that was kneaded in them , if it was not made susceptible [to ritual uncleanness] from the outset, it doesn’t receive ritual defilement.
+פסל את כולה – for fruit juice makes the started dough a connection.
+לא פסל אלא מקום מגעו – for Rabbi Akiva holds that since fruit juice does not make susceptible to ritual uncleanness and doesn’t bring it to a state of defilement, we see them as if they are not, and he did not defile anything other than the place of its contact. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 5
+
+פסל את כולו – that he (Rabbi Eleazar ben Yehuda of Bartetota in the name of Rabbi Yehoshua) holds that oil makes susceptible for ritual defilement and connects.
+לא פסל אלא מקום מגעו – the oil does not make connection, but it refers to each and every stalk on its own.
+
+Mishnah 6
+
+שנגס (break off, bite off - who took a bite of some food, and something mixed with his saliva fell on his garments) – he turned the food over in his mouth (i.e., chewing). It is the language of stirring the pot.
+ונפל – the food [fell] with the moistness of the spittle that is upon it on his clothing and on the loaf of [bread of] heave-offering.
+טהור – the loaf, meaning to say it is not susceptible to receive ritual defilement. And even though mere spittle makes it susceptible. It is different here, for he did not consider to spit and it isn’t on purpose/intentional, for it fell upon his garments and it is obvious that it was not satisfactory to him.
+כל שהוא רוצה למוץ את גרעינתו (anything on the pit of which he wishes to suck) - if he intended to suck the moisture that is on the pit and the pit/seed fell with the spittle that is upon it on the loaf of heave-offering, the loaf is made susceptible [to receive ritual uncleanness] with the spittle that is on the pit, and that is what he intended.
+זיתים נגובים ומרים יבשות כל שאינו רוצה למוץ גרעינתו – he did not have an inappropriate intention regarding this liquid and it is not susceptible [to receive ritual defilement].
+אחד טהור ואחד טבול יום באלו – meaning to say that both of them are equivalent in this law.
+
+טמאים בטבול יום – as he explains the reasoning, that liquids of an impure person make it susceptible and defile even unintentionally/not on purpose, and a person who had immersed himself that day/Tevul Yom is like an impure person with regard to this law. But the Rabbis consider the person who had immersed himself that day as ritually pure. And the Halakha is according to the Sages.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+אוכל מעשר. מפרישין ממנו תרומת מעשר בטהרה – for a person who had immersed himself that day/Tevul Yom and hands are second degree of ritual uncleanness. And First Tithe (which goes to a Levite) is considered like unconsecrated produce, and second degree of ritual uncleanness does not make something third degree of ritual uncleanness with unconsecrated produce/food. Even though this tithe is immersed for the tithe of the tithe that is within it (which the Levite gives to the Kohen, regarding second and third degree of ritual uncleanness, the eatables forbidden pending the separation of sacred gifts is like unconsecrated produce/food, therefore, when we separate from it afterwards the tithe from the tithe it is pure.
+
+Mishnah 2
+
+וקוצה לה חלה (and cuts off/separates the priest’s share of the dough) – but does not call it by a designation, for all the while that she did not call it by a designation it is like unconsecrated produce.
+בכפישה או בנחותא (in a basket or on a board) – vessels that are not susceptible to receive ritual defilement. And the Rabbis needed this, because of recognition/a sign that she should not touch it again, after she has made for it a designation.
+ומקפת (and brings it near) – draws it near to the vessel near her.
+וקוראה לה שם – for it is a Mitzvah to take heave-offering from that which is close/brought near. And [the word] "מוקף" is the language of near-by/adjacent. Like we surround two wine jugs in Tractate Betza, [folio 32b]. But it is not considered near/close unless it is adjacent/near-by at the time of designating [the dough] by name.
+מפני שהיא שלישי – for someone who had immersed himself that day has the law of second degree of ritual defilement.
+
+Mishnah 3
+
+לשין בה את העיסה – above (i.e., in the previous Mishnayot) we are teaching about a person who had immersed himself that day, but here we are teaching about a vessel that was immersed that day, so that you would not say that a kneading trough was prohibited for perhaps you might exchange it/switch it for a ritually impure/defiled one.
+
+Mishnah 4
+
+לגין (a bottle smaller than a כד/pitcher and larger than a כוס/glass – a LAGIN which requires sunset to be clean and which was filled out of a cask containing tithes for heave-offering) – similar to a wooden pitcher.
+ומילאוהו מן החבית – that has in it tithes from eatables forbidden pending the separation of sacred gifts, that is first tithe from which its heave-offering (for the Kohen) had not yet been taken.
+תרומת משער משתחשך – in order that the sunset of the flagon/bottle would arrive and the Terumah/heave-offering would not be invalidated, for if the heave-offering would take effect while it is still daylight, it would be invalidated by that which had been immersed that self-same day.
+הרי זה ערוב – he did not say anything because one does not acquire an Eruv other than with a meal that is appropriate while it is still daylight, and this is not appropriate until sunset.
+נשברה החבית (if the jar broke) – while it is still daylight.
+הלגין בטבלו (that which is in the flagon continues in its status of being not tithed) – for at the time that it was appropriate that it would be established as heave-offering, there was never in the world the thing that would be made heave-offering, therefore, the designation of heave-offering does not occur upon it and it is not tithed.
+נשבר הלגין – while it is still daylight.
+החבית בטבלה – because the designation of heave-offering did not occur on the flagons other than when it became dark, and at that hour, it never was [heave-offering].
+
+Mishnah 5
+
+מחללים על פירות עם הארץ (they exchange the produce of a commoner) – they redeem Second Tithe for the produce of a commoner/someone who is not careful in the practices of Levitical cleanness and tithes, and we don't worry that perhaps the produce of a commoner are tithed, and it is found that he redeems a tithe for a tithe.
+חזרו לומר אף על המעות – of a commoner/someone who is not careful in the practices of tithes and Levitical cleanness, they redeem the Second Tithe produce, and they don’t worry that perhaps these monies belonged to a commoner were the monies of Second Tithe produce.
+היוצא בקולר (he who goes out with a collar/chain around his neck) – a chain. It is the Aramaic translation of (Ezekiel 19:9): “With hooks he was put in a cage”/"ויתנהו בסוגר בחחים" -and they placed him in chains.
+הרי אלו יכתבו ויתנו – and even though he did not say, “and give it [to my wife],” he certainly wanted to say, “write it and give it,” and amidst/subsidiary to his terror/agitation, he didn’t interrupt his words.
+מפרש – from the land to the sea.
+בשיירא – in the desert/wilderness. (Genesis 37:25): “[Then they sat down to a meal. Looking up, they saw] a caravan of Ishmaelites [coming from Gilead].” We translate in Aramaic an Arab caravan.
+אף המסוכן – a sick person who feels that death is approaching. And the Halakha is according to Rabbi Shimon Shizuri.
+
+Mishnah 6
+
+הכדומין (a sort of lever with which a pitcher is fished out of a well/watercooler) – a long and large piece of wood and hooks come out this way and that way, and they suspend on those hooks flasks of water (i.e., bottles with a wide body and a narrow neck) in the air in order to cool them. But Maimonides explains, it is a like a kind of bronze wreath/rim and hooks surround it, and with it they lift up the vessels that fell into the cistern.
+האשקלונים – that are made in Ashkelon.
+המעבר והמזרה והמגוב (the pitchfork -for the first stage of winnowing- passing the grain from one side to the other, the winnowing fan and the rake – an agricultural implement with many teeth, forming a sort of sieve to separate the grain from the chaff or to dry the grain) – utensils used to clean grain from the straw and to remove the straw from place to place. The מעבר/pitchfork, has teeth" and is similar to a human hand, and they remove the straw from place to place. And the מזרה/winnowing fan, with it they winnow/sift the wheat in the granary/threshing floor. Therefore, it is called a מזרה, and its teeth are greater [in number] than the teeth of the מעבר/pitchfork. But the מגוב/rake – its teeth are greater [in number] than that of the teeth of the מזרה/winnowing fan, and with it they sift/assort the grain after the winnowing fan winnowed them.
+ועל כולם אמר רבי יהושע וכו' – In the Tosefta (see Tractate Kelim Bava Metzia, Chapter 3, Halakha 14 and Tractate Tevul Yom, Chapter 2, Halakha 14), it is proven that Rabbi Yehoshua refers to all these words of the Mishnah (see beginning of Tractate Tevul Yom, Chapter 4, Mishnah 2 and onwards) , from the woman who is had immersed herself that day until here, and because Rabbi Yehoshua refers to all of them, the Tanna/teacher here teaches many words whose matter is not related to here.
+דבר חדש חידשו הסופרים – that the temperament/mind does not provide that the matter will be such. (See also the Bartenura commentary to this phrase in Tractate Kelim, Chapter 13, Mishnah 7, where he states: "ראויין היו להיות טהורים דפשוטי כלי עץ נינהו ומשום שן אחת של מתכת לא נחתא להו טומאה"/”they should be worthy of being ritually pure, for they are simple wooden utensils and because of one tooth made of metal, they should descend to ritual impurity.”)
+ואין לי מה להשיב – because of what they said as such [which I cannot respond to].
+
+Mishnah 7
+
+התורם את הבור (he who gives a heave-offering from the cistern) – of wine or of [olive] oil.
+על מנת שתעלה שלום (on the condition that it come up in safety) – that he made the condition of mere safety (without specifying), but did not make a condition for a specific matter, without qualification regarding the matter of breakage and spillage it is stated, for on this, a person is afraid at the time that he raises it up from the cistern.
+אבל לא מן הטומאה – therefore, if it was defiled, his heave-offering is a heave-offering.
+אף מן הטומאה – that when he said that it should come up safely [from the cistern], he is saying that it should come up in ritual purity. But the Halakha is not according to Rabbi Shimon.
+נשברה אינה מדמעת (if it – the jar – broke, it does not count as heave-offering) – the designation of “heave-offering” does not come upon it.
+עד כדי שתתגלגל (until it rolls back) – all the while that it was not distanced from the cistern so much, that if it rolls back it is considered as [part of] the cistern, we call it – that it didn’t come up in safety.
+שהיה בו דעת להתנות – meaning to say that it was in his mind and he thought in his heart (i.e., to himself) to make a condition, but forgot and did not make the condition. But the Halakha is not according to Rabbi Yossi.
\ No newline at end of file
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+Bartenura on Mishnah Tevul Yom
+ברטנורא על משנה טבול יום
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Tevul_Yom
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022
+-sefaria.org
+
+Bartenura on Mishnah Tevul Yom
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+המכנס חלות - that they set aside from the started dough, and placed from them a lot, this on top of that, until they became attached to each other, and his intention was from the outset to separate them one from the other.
+ונשכו (and they stuck together)- that they became so attached/stuck together until that when he came to separate them, they adhere one to the other, meaning to say, that when a part was detached from one of them and [the rest] goes up with its neighbor.
+בית שמאי אומרים חיבור בטבול יום -if a Tevul Yom/one who immersed himself that day [in a Mikveh] came in contact with one of them, all of them are made invalid as if they are one body. For a person who immersed himself that day [in a Mikveh] invalidates priest’s due/heave-offering, and the priest’s share of the dough (i.e., Hallah) has the law of Terumah/heave-offering/priest’s due.
+ובית הלל אומרים אינו חיבור – since it is his intention to separate them, and that [piece] that the person who immersed himself that day [in a Mikveh] touched is invalid, but the rest are ritually pure.
+מקרצות (pieces of dough, separated from the main dough in the trough) – pieces of started dough that were cut into and detached from large pieces/clumps of started dough, are called מקרצות. It is the [Biblical] language (Jeremiah 46:20): “A ‘gadfly’ (i.e., a pinch – from BDB Dictionary) from the north is coming.” And all of these that are considered here. They are established/stand for the dispute of the School of Shammai and the School of Hillel of the concluding clause [of the Mishnah], for that which is not considered the priest’s share of the dough explicitly, because according to the School of Hillel, the priest’s share of the dough is not deemed connected, neither for a person who immersed himself that day in a Mikveh (i.e., a Tevul Yom) and not for other defilements, but these regarding a person who immersed himself that day in a Mikveh, they (i.e., the School of Shammai and the School of Hillel) are explicitly in dispute, but concerning the rest of the defilements, they agree, as is taught in the concluding clause [of the Mishnah].
+חמיטה (a batter of which flat cakes are made) – a thin cake.
+עד שלא קרמו בתנור – for since that they became stuck together/attached when they were started dough, their form has been lost if you place them when attached, therefore, they certainly will be separated in the future.
+וקולית של מים (a hollow ball/globule of water) – the foam/froth and effervescence that comes up in the water is called קולית, and if a person who immersed himself that day [in the Mikveh] came in contact with that effervescence, according to the School of Hillel, it is not a connection/junction and the waters were not made unfit.
+מחולחלת (loosely put in, hollow, blown up)- when the effervescence/froth/scum is hollow from underneath it, and it doesn’t touch the water other than its edges.
+הראשונות – that the first boiling/effervescence of pounded beans are not attached on to the beans.
+ר' יהודה אומר אף ברתיחה של אורז – The School of Shammai and the School of Hillel also dispute if it is an attachment/connection for a person who immersed himself that day [in the Mikveh] (i.e., Tevul Yom), and if he came in contact with/touched the effervescence, if is as if he came in contact with the rice.
+ומודים – the School of Hillel [agrees].
+בשאר כל הטומאות – that it is an attachment/connection.
+בין קלות בין חמורות – in [cases of] minor [sources of uncleanness], he is first degree of ritual uncleanness; in major [sources of uncleanness] he is a primary source of ritual defilement. And specifically, they dispute concerning a person who immersed himself that day [in a Mikveh], because he had already ascended from his defilement and is not lacking anything other than his sunset [arriving].
+
+Mishnah 2
+
+המכנס חלות – this one on top of that one.
+על מנת שלא להפריש – that he would not separate them one from the other.
+משקרמו בתנור – that after their form/shape is not lost and the remain as wafers as they were, he places them attached and further does not ever separate them one from the other.
+ושל שמן לעולם – whether new or old.
+טופח (an aquatic plant, bean) – a kind of legume. But Maimonides states that we call it KORTEMAN in Arabic (according to Jastrow, he defines it as a seed similar to barley). But the Halakha is not according to Rabbi Yehuda.
+טמאין בטבול יום – because of the concluding clause [of the Mishnah] that teaches “and it is not necessary to say, By all [other] sources of uncleanness”/"ואין צריך לומר בכל הטומאות", it took [the phrase]: "טמאים בטבול יום"/”are made unclean by a person who immersed himself that day/Tevul Yom,” and even though defilement/uncleanness does not belong regarding a person who immersed himself that day/Tevul Yom, because he doesn’t defile, but rather invalidates heave-offering/priest’s due/Terumah alone.
+
+Mishnah 3
+
+מסמר שאחר הככר – dough that protrudes from the loaf of bread like a kind of nail, and there are those what make it as such for a sign.
+וגרגיר מלח קטן (and a small globule/lump of salt) – that was attached to the loaf and baked with it.
+והחרחור (and the burnt crust/part of the loaf)- that the bread is burnt less than the thickness of a finger surrounding it. [The word] חרחור is the language of (Jeremiah 6:29): “The bellows puff; the lead is consumed by fire. [Yet the smelter smelts to no purpose – the dross is not separated out].”/"נחר מפוח מאש".
+ר' יוסי אומר – all that is burnt is consumed with the loaf, it is a connection/junction, and if the person who immersed himself that day/Tevul Yom touched that which is burnt, it is as if he touched the bread. But if not, it is not an attachment/connection. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 4
+
+הצרור שבככר – that they customarily place a pebble stone within the loaf as a sign/symbol so that it not be exchanged for another, and sometimes they place a large lump of salt or a lupine. All of these are not considered a connection/junction to the bread, but if a primary source of ritual defilement touched one of these, it is not as if it touched the bread itself, and all the more so, a person who immersed himself that day/Tevul Yom that the loaf of heave-offering/priest’s due is not invalidated by this.
+והחרחור יותר מכאצבע (the burnt part of the loaf/the burnt crust larger than a finger’s breadth) – and similarly when it is burnt from the bread with more than the thickness of a finger, and an impure person or a person who immersed himself that day had touched the burnt part, it is not a connection/junction to/with the bread.
+ר' יוסי אומר כל שאינו נאכל עמו – is not a connection/junction. And We don’t estimate the width of a finger like the first Tanna/teacher [of the Mishnah]. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 5
+
+השעורה והכוסמת – at the time that they are not peeled/husked are not considered human food, for human beings do not eat them with their husks, and something that is not human food is not susceptible to receive ritual defilement.
+התיאה (root of crowfoot) – the root of assa foetida, an umbelliferous plant used, as a resin or in leaves for a spine and for medicinal purposes.
+והחלתית – in Arabic, such is its name חלתית/assa foetida. And we call it SEFIDITA in the foreign language.
+והאלום (Silphium, a kind of assa foetida or Laserpitium) – they said about it that it is a root, a species from the kinds of assa foetida. And all of these are not considered human food, but sometimes, they mix a little from them with the food.
+אף אפונים שחורים (even black chickpeas) – that are not other than for healing (i.e., medicinal purposes) and are not made for human food.
+טהורים בטבול יום - since he is pure from his defilement and is not wanting/requiring anything other than sunset, he does not invalidate with all of these if they are of priest’s due/heave-offering, but with other defilements they are considered food and receive defilement like the rest of foods. And the Halakha is according to the Sages.
+הקצח (black cumin) – a kind of black seed, and in the foreign language, NILO. And it is customary to place from it in bread.
+והשמשום – this is its name in Arabic. And there is a lot of it in the Land of Israel, and they make sesame oil from it.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+משקה טבול יום – the liquids which exude from the person who immersed himself that day) – as for example, his spittle, his urine, the tears of his eyes and the blood from his wounds, and the milk of a woman.
+כמשקים שהוא נוגע בהן – like liquids of priest’s due/heave-offering that he touches/comes in contact with, for a person who has immersed himself that day/Tevul Yom invalidates heave-offering/priest’s due.
+אלו ואלו – liquids which exude from his body and liquid heave-offering do not defile the Holy Things/make the susceptible to uncleanness , but they invalidate it (see Tractate Parah, Chapter 8, MIshnah 7).
+בין קלין בין חמורין (whether minor or major) – minor are unclean reptiles; major are people with gonorrhea/flux (see also Tractate Hullin, folio 88a).
+תחילה – first remove/degree of uncleanness and it makes [other things] second [degree of ritual uncleanness] and the second [degree of ritual uncleanness] makes [other things] third [degree of ritual uncleanness.
+חוץ מן המשקה שהוא אב הטומאה – as for example the flux of a person with gonorrhea and his digestive organs/bowels.
+
+Mishnah 2
+
+המשקים פסולים – that a person who has immersed himself that day/Tevul Yom invalidates the heave-offering/priest’s due alone, but he does not make it susceptible to ritual defilement, and even liquids, for all that invalidates the heave-offering/priest’s due defiles liquids to be first [degree of ritual uncleanness] except for the person who has immersed himself that day/Tevul Yom. Therefore, the cooking pot is ritually pure, for the liquids that touched/came in contact with the Tevul Yom, even foods do not defile, and all the more so, vessels/utensils, 
+but if the liquid was non-consecrated, everything is ritually pure, for a person who has immersed himself that day is pure for non-consecrated produce and for tithes.
+ואם היו ידיו מסואבות הכל טמא (but if his hands were dirty/unwashed, everything is ritually impure) – for hands make the heave-offering/priest’s due unfit, and when the liquids were ritually defiled on account of the [dirty] hands, they returned to be first [degree of ritual uncleanness] and defile vessels.
+שספק טבול יום פוסל את התרומה – as for example two loaves before him, it is doubtful whether he came in contact with it/touched it or did not come in contact with it/touched it, that in that manner with ritually pure hands, but a person who had immersed himself that day invalidated them/made them unfit.
+
+Mishnah 3
+
+המקפה (a stiff mass of grist, oil and onions, porridge) – a cooked dish that is congealed and thick, as for example, cereal/a dish of pounded grain/grit or pounded beans.
+והשום והשמן – that are placed on it as a spice (i.e., for flavor).
+נגע טבול יום במקצתן פסל את כולם – for the essence is the stiff mass of grist, and a person who has immersed himself that day/Tevul Yom invalidates/makes unfit the priest’s due/heave offering. But even though he didn’t touch/come in contact with other than with the unconsecrated garlic, it is considered a junction/connection.
+ואם היה השום מרובה (but if the garlic was the greater part) – more than the unconsecrated porridge/stiff mass of grist.
+הולכין אחר המרובה – and law of everything is like the law regarding heave-offering/priest’s due, but if he touched part of them, he invalidated/made unfit everything.
+אימתי – meaning to say, with that which we said if the garlic was the greater part and he (i.e., the Tevul Yom) touched part of it, he invalidates/makes unfit all of it, at the time that the garlic is collected/gathered in the dish, and it is one body, like a kind of a handful/clump of earth.
+אבל אם היה מפוזר במדוכה (but if it - the garlic – was scattered in the mortar) – that its parts were separated from each other within the mortar, and a person who had immersed himself that day/Tevul Yom had touched it is then ritually pure, meaning to say, he did not invalidate it other than the place/point of his contact, for since he intended at the time that he is crushing/pounding to separate its parts, it is not considered a junction/connection.
+ושאר כל הנידוכין שדכן במקשין (and the rest of the things that are crushed in liquids) – like they do with wheat, when they crush them in a mortar, they pour/sprinkle water over them.
+או דברים שדרכן לדוך במשקין ודכן שלא במשקין והן גוש בקערה הרי הן בעיגולי דבילה – that if a person who had immersed himself that day/Tevul Yom had touched part of them, he did not invalidate all of them. Such is what I found in the commentary/explanation of my Rabbis/teachers. But Maimonides explains [the phrase]: "ושאר כל הנדוכים שדכן במשקין"/”And [so is the rule in the case of] all other things which one crushed, which one crushed together with liquids,” their law is like that of garlic. That if a person who had immersed himself that day/Tevul Yom had touched part of what he pounds, he only made unfit/invalid the place of his contact, because the scattering (of the garlic in the mortar) is welcome to him. But if he did not touch it when it became a clod/clump in the bowl, it is connection/junction, and when he touched part of it, he invalidated/made unfit everything.
+אבל את שדרכן לדוך במשקין – we have this reading according to the explanation of Maimonides.
+ודכן שלא במשקין – even though that he placed that lump/clod in the bowl, they are like cakes of pressed fig, that we stated that when he touched a part of it, all of them were not ritually defiled, in the beginning of the second chapter of [Tractate] Terumot (Mishnah 1).
+
+Mishnah 4
+
+המקפה והחמיטה (the porridge and the batter of which flat cakes are made) – it was their manner to place the batter of which flat cakes are made, which is a thin cake like a kind of wafer, within the porridge.
+חיבץ (he – the unclean person- stirred) – that is that he mixed/combined the porridge and the batter of which flat cakes are made with the oil, but anyway, the oil is recognized. And surely it invalidates in every place that the oil goes, because it is impossible to separate it from the porridge and from the batter of which flat cakes are made.
+
+Mishnah 5
+
+בשר הקודש שקרם עליו הקיפה (sacred flesh on the top of which a layer of jelly was formed – as a crust) – the spices and the soup and the fat of the meat congealed upon it, that it was softened and everything became like a kind of crust.
+החתיכות מותרות – for the crust is not a connection/junction.
+וכל העולים עימה – is considered connected to it, but the rest is ritually pure.
+שניהם חיבור – and whether he touched the jelly or whether he touched the pieces [of meat], he has invalidated everything. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+ווכן בקטניות (and so in the case of pulse) – of bread that we place on the pulse.
+מעשה קדרה בקטניות (that which is cooked in the cooking pot and pulse) – that is to say, pulse that was cooked in a cooking pot, and it is their manner to be split/burst apart. And when they cook well, they attach/connect and become a kind of lump/clod. And there are those who have the reading (instead of "מעשה קדרה בקטניות" /”that which is cooked in the cooking pot in pulse,” [the reading}: "מעשה קדירה וקטניות"/”that which is cooked in the cooking pot and pulse.
+הרי אלו ימנו (lo, they are counted – if there are many masses of pulse) – if the unclean reptile touched one of them, it is first [degree of ritual uncleanness], and the clod/lump that is adjacent to it is second [degree of ritual uncleanness], and the other that is adjacent/next to the second [degree of ritual uncleanness] is third-degree uncleanness of heave-offering/priest’s due.
+שניהן חיבור זה לזה – but if the person who had immersed himself that day/Tevul Yom touched one of them, its neighbor is invalidated. But the Halakha is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 6
+
+חבית ששקעה (a jar which sunk) – a wine jug of heave-offering/priest’s due that fell into a cistern and sunk into the wine that is in cistern, and the wine that is in the cistern is unconsecrated and floats above on the top of the cistern. And he (i.e., the person who had immersed himself that day/Tevul Yom) touched/came in contact with it, etc. If he let down his hand into the mouth of the cistern...
+מן השפה ולפנים הרי זה חיבור (from the rim and inward it is deemed connected) – and all the wine that is in the wine jug is invalidated, and even if the wine jug from the outset was not completely full from the wine of heave-offering/priest’s due.
+מן השפה ולחוץ – that he didn’t put his hand into the mouth of the wine jus, even though he touched the wine of the cistern that is opposite the mouth of the wine jug, nevertheless if is not connected.
+אפילו על גבי רום קומה (even if [the level of the wine in the cistern] was a man’s height [above the sunken jar]) – that the wine that was in the cistern ascended on the face of the jug to the height of a person, if he touched corresponding to its mouth, it is connection. But the Halakha Is not according to Rabbi Yohanan ben Nuri.
+
+Mishnah 7
+
+מפיה ומשוליה טמאה (whether at its rim or from its bottom) – from its mouth, it is ritually impure, for since all the wine that is below becomes the base for the upper part, it is a connection. And from its bottom also, since all the wine is conducted after the incision, it is a connection.
+אבל נקבה מצדה מכאן ומכאן טהורה - and there is no invalidation/other than what he touched, and it is neutralized in one and one-hundred. But the Halakha is not according to Rabbi Yehuda.
+ונגע טבול יום בקילוח (and the person who had immersed himself that day touched the continuous flow/jet) – the continuous flow/jet alone is in validated, for the uninterrupted flow of liquid poured from vessel to vessel is not considered a connection (of the two liquids) -either for communicating uncleanness or for producing cleanness (see Tractate Taharot, Chapter 8, Mishnah 9), it is like impure priest’s due/heave offering that was mixed with pure, and is neutralized in one and one-hundred, like heave-offering/priest’s due with non-consecrated produce. And in this, even the Rabbis admit that a continuous flow/jet is not considered a connection to vessels, like the incision that is on the side of the jug/jar. And even though the liquids have no purification from their defilement, that is that it is not removed through dipping of a vessel, filled with unclean liquid, so as to make its surface level with the surface of the water into which it is dipped in a Mikveh like that for water, but for the reason of nullification, they are nullified with one in one-hundred. And specifically, when the person who had immersed himself that day/Tevul Yom had contact, the liquids are invalidated, because the person who has immersed himself that day/Tevul Yom does not defile. But with the rest of the defilements, he restores what is in the uninterrupted jet, he defiles everything that is in the vessel through contact.
+
+Mishnah 8
+
+בעבוע שבחבית – when they smelt an earthenware vessel in a furnace/kiln, kinds of bubbles go out in their walls, that they have two walls – one to the inner side of the jar and one to the outer side, and an empty cavity in the middle, and sometimes, there is in a bubble of two incisions/holes, one in the wall of the bubble of the inner side which is to the side of the hollow cavity of the jar, and one in the wall of the outer side, and the jar is filled with liquids, the liquids enter through the incision that is in the inner wall and it breaks through/bursts forth and leaves through the incision that is in the outer wall from above, if it was a jar placed in the tent of a corpse, and is surrounded by a closely covered lid in its mouth and is not surrounded with incisions of bubbles, or that someone who is a primary source of ritual defilement touched/came in contact with the liquid that is in the outer incision, all the liquids are defiled that in the jug, but if the inner part from above them and the outer part from below them, assuming that in a tent of a corpse it becomes defiled, that the tent of the defilement enters into the jar through the incisions, however with a primary source of ritual defilement it is ritually pure, for if a primary source of ritual defilement came in contact with liquids that are in the outer incision that is in the bubble from below, after the inner part from above was like an uninterrupted flow of a liquid poured from vessel to vessel and like blows/lashes (i.e., downward strokes) and it is not a connection.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כל ידות האוכלים (all [stalks serving as] handles for produce) – the stalks that the food is hung/suspended on them, when they want to suspend them, and a person holds it when he wants to eat the fruit/produce.
+שהם חיבור באב הטומאה (and it is deemed connected by a primary source of ritual uncleanness) – that if the primary source of ritual uncleanness/defilement touched the fruit/produce itself.
+חיבור בטבול יום – if it is a handle for produce of priest’s due/heave-offering and the person who had immersed himself that day/Tevul Yom touched that handle, all of the produce/fruit of heave-offering is invalidated.
+שנפרס (that is broken off/divided) – the language of a piece/half. But there are those who have the reading שנפרם/that it is torn open/exposed. It is the language of (Leviticus 21;10): “or rend his vestments.”
+מעורה (intertwined/interwoven) – attached [somewhat].
+אם אוחז בגדול – the large piece, and the small piece goes up with it and is not broken off from everything.
+הרי הוא כמוהו – and if a person who had immersed himself that day/Tevul Yom touched one of them and the second [piece] is invalidated.
+ר' נחמיה אומר בטהור – meaning to say, in that which the person who had immersed himself that day did not touch we estimate/measure, whether it is large or whether it is small. If he grabs hold of it, and the impure part is with him, both of them are impure.
+וחכמים אומרים בטמא – we estimate/measure, if he grabs hold of the impure piece and the ritually pure piece goes up with it. And the Halakha is according to the Sages.
+ושאר כל האוכלים – as for example kinds/species of vegetables.
+את שדרכו לאחוז – when he comes to carry it, he holds it by its leaf, but if the green/vegetable breaks and falls when he holds it by the leaf, it is a connection/junction, but if not, it is not a connection, whether if the Tevul Yom/person who had immersed himself that day had touched the leaf or whether he touch the green/vegetable itself.
+
+Mishnah 2
+
+ירק של תרומה שנתנו בקערה או באלפס וביצה טרופה (a vegetable of heave-offering that was placed in a bowl or in a tightly covered pot 
+and a beaten egg) – in a dish, that the white of the egg and the yolk/yellow of the egg were mixed together and placed on top of the vegetable.
+ונגע טבול יום בביצה – even though it is not consecrated. For heave-offering does not belong in an egg, and a person who had immersed himself that day/Tevul Yom does not invalidate something that is not consecrated. Nevertheless, there is a connection/junction, and the vegetable is invalidated as if he had touched it. But however, he did not invalidate ought other than the stalk/stem that is corresponding to/over against the touch of his hand. But all of the rest of the stalks/stems are ritually pure.
+כל הסדר העליון (all the entire upper row) – the upper stems/stalks that the egg is upon them. But the Halakha is not according to Rabbi Yossi.
+ואם היה כמין כובע – that on account of the cooking, the egg became swollen and became like the hat of a vegetable and it is hollow underneath it.
+
+Mishnah 3
+
+לפס – like a tightly covered pot, like a kind of a pan that they make a cooked dish in. And this egg is cooked with the heave-offering that is invalidated by a person who had immersed himself that day/Tevul Yom.
+מן השפה – [from the rim] of tightly covered pot and inward, the streak of the egg is considered as a connection, and if the person who had immersed himself that day/Tevul Yom had touched there, everything is ritually defiled. But if the streak [of the egg] that goes from the rim of the tightly covered pot and outward, it is not concerned to be a connection.
+וכל שנקלף עמו – that is what goes up with the streak, it is a connection and not more. Rabbi Yossi is [judged as] lenient and such is proven in the Tosefta (see Tractate Tevul Yom, Chapter 2, Halakha 10). But the Halakha is not according to Rabbi Yossi.
+וכן בקטניות – its law is like that of the egg.
+
+Mishnah 4
+
+אינה נפסלת בטבול יום – we follow after the started dough and not after the leavened dough, even though it is prohibited to non-priests (i.e., literally, “foreigners”).
+שהוכשרה במשקה – that placed the wheat in water.
+ונילושה במי פירות – but fruit juice does not make susceptible [to ritual uncleanness] and the started dough that was kneaded in them , if it was not made susceptible [to ritual uncleanness] from the outset, it doesn’t receive ritual defilement.
+פסל את כולה – for fruit juice makes the started dough a connection.
+לא פסל אלא מקום מגעו – for Rabbi Akiva holds that since fruit juice does not make susceptible to ritual uncleanness and doesn’t bring it to a state of defilement, we see them as if they are not, and he did not defile anything other than the place of its contact. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 5
+
+פסל את כולו – that he (Rabbi Eleazar ben Yehuda of Bartetota in the name of Rabbi Yehoshua) holds that oil makes susceptible for ritual defilement and connects.
+לא פסל אלא מקום מגעו – the oil does not make connection, but it refers to each and every stalk on its own.
+
+Mishnah 6
+
+שנגס (break off, bite off - who took a bite of some food, and something mixed with his saliva fell on his garments) – he turned the food over in his mouth (i.e., chewing). It is the language of stirring the pot.
+ונפל – the food [fell] with the moistness of the spittle that is upon it on his clothing and on the loaf of [bread of] heave-offering.
+טהור – the loaf, meaning to say it is not susceptible to receive ritual defilement. And even though mere spittle makes it susceptible. It is different here, for he did not consider to spit and it isn’t on purpose/intentional, for it fell upon his garments and it is obvious that it was not satisfactory to him.
+כל שהוא רוצה למוץ את גרעינתו (anything on the pit of which he wishes to suck) - if he intended to suck the moisture that is on the pit and the pit/seed fell with the spittle that is upon it on the loaf of heave-offering, the loaf is made susceptible [to receive ritual uncleanness] with the spittle that is on the pit, and that is what he intended.
+זיתים נגובים ומרים יבשות כל שאינו רוצה למוץ גרעינתו – he did not have an inappropriate intention regarding this liquid and it is not susceptible [to receive ritual defilement].
+אחד טהור ואחד טבול יום באלו – meaning to say that both of them are equivalent in this law.
+
+טמאים בטבול יום – as he explains the reasoning, that liquids of an impure person make it susceptible and defile even unintentionally/not on purpose, and a person who had immersed himself that day/Tevul Yom is like an impure person with regard to this law. But the Rabbis consider the person who had immersed himself that day as ritually pure. And the Halakha is according to the Sages.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+אוכל מעשר. מפרישין ממנו תרומת מעשר בטהרה – for a person who had immersed himself that day/Tevul Yom and hands are second degree of ritual uncleanness. And First Tithe (which goes to a Levite) is considered like unconsecrated produce, and second degree of ritual uncleanness does not make something third degree of ritual uncleanness with unconsecrated produce/food. Even though this tithe is immersed for the tithe of the tithe that is within it (which the Levite gives to the Kohen, regarding second and third degree of ritual uncleanness, the eatables forbidden pending the separation of sacred gifts is like unconsecrated produce/food, therefore, when we separate from it afterwards the tithe from the tithe it is pure.
+
+Mishnah 2
+
+וקוצה לה חלה (and cuts off/separates the priest’s share of the dough) – but does not call it by a designation, for all the while that she did not call it by a designation it is like unconsecrated produce.
+בכפישה או בנחותא (in a basket or on a board) – vessels that are not susceptible to receive ritual defilement. And the Rabbis needed this, because of recognition/a sign that she should not touch it again, after she has made for it a designation.
+ומקפת (and brings it near) – draws it near to the vessel near her.
+וקוראה לה שם – for it is a Mitzvah to take heave-offering from that which is close/brought near. And [the word] "מוקף" is the language of near-by/adjacent. Like we surround two wine jugs in Tractate Betza, [folio 32b]. But it is not considered near/close unless it is adjacent/near-by at the time of designating [the dough] by name.
+מפני שהיא שלישי – for someone who had immersed himself that day has the law of second degree of ritual defilement.
+
+Mishnah 3
+
+לשין בה את העיסה – above (i.e., in the previous Mishnayot) we are teaching about a person who had immersed himself that day, but here we are teaching about a vessel that was immersed that day, so that you would not say that a kneading trough was prohibited for perhaps you might exchange it/switch it for a ritually impure/defiled one.
+
+Mishnah 4
+
+לגין (a bottle smaller than a כד/pitcher and larger than a כוס/glass – a LAGIN which requires sunset to be clean and which was filled out of a cask containing tithes for heave-offering) – similar to a wooden pitcher.
+ומילאוהו מן החבית – that has in it tithes from eatables forbidden pending the separation of sacred gifts, that is first tithe from which its heave-offering (for the Kohen) had not yet been taken.
+תרומת משער משתחשך – in order that the sunset of the flagon/bottle would arrive and the Terumah/heave-offering would not be invalidated, for if the heave-offering would take effect while it is still daylight, it would be invalidated by that which had been immersed that self-same day.
+הרי זה ערוב – he did not say anything because one does not acquire an Eruv other than with a meal that is appropriate while it is still daylight, and this is not appropriate until sunset.
+נשברה החבית (if the jar broke) – while it is still daylight.
+הלגין בטבלו (that which is in the flagon continues in its status of being not tithed) – for at the time that it was appropriate that it would be established as heave-offering, there was never in the world the thing that would be made heave-offering, therefore, the designation of heave-offering does not occur upon it and it is not tithed.
+נשבר הלגין – while it is still daylight.
+החבית בטבלה – because the designation of heave-offering did not occur on the flagons other than when it became dark, and at that hour, it never was [heave-offering].
+
+Mishnah 5
+
+מחללים על פירות עם הארץ (they exchange the produce of a commoner) – they redeem Second Tithe for the produce of a commoner/someone who is not careful in the practices of Levitical cleanness and tithes, and we don't worry that perhaps the produce of a commoner are tithed, and it is found that he redeems a tithe for a tithe.
+חזרו לומר אף על המעות – of a commoner/someone who is not careful in the practices of tithes and Levitical cleanness, they redeem the Second Tithe produce, and they don’t worry that perhaps these monies belonged to a commoner were the monies of Second Tithe produce.
+היוצא בקולר (he who goes out with a collar/chain around his neck) – a chain. It is the Aramaic translation of (Ezekiel 19:9): “With hooks he was put in a cage”/"ויתנהו בסוגר בחחים" -and they placed him in chains.
+הרי אלו יכתבו ויתנו – and even though he did not say, “and give it [to my wife],” he certainly wanted to say, “write it and give it,” and amidst/subsidiary to his terror/agitation, he didn’t interrupt his words.
+מפרש – from the land to the sea.
+בשיירא – in the desert/wilderness. (Genesis 37:25): “[Then they sat down to a meal. Looking up, they saw] a caravan of Ishmaelites [coming from Gilead].” We translate in Aramaic an Arab caravan.
+אף המסוכן – a sick person who feels that death is approaching. And the Halakha is according to Rabbi Shimon Shizuri.
+
+Mishnah 6
+
+הכדומין (a sort of lever with which a pitcher is fished out of a well/watercooler) – a long and large piece of wood and hooks come out this way and that way, and they suspend on those hooks flasks of water (i.e., bottles with a wide body and a narrow neck) in the air in order to cool them. But Maimonides explains, it is a like a kind of bronze wreath/rim and hooks surround it, and with it they lift up the vessels that fell into the cistern.
+האשקלונים – that are made in Ashkelon.
+המעבר והמזרה והמגוב (the pitchfork -for the first stage of winnowing- passing the grain from one side to the other, the winnowing fan and the rake – an agricultural implement with many teeth, forming a sort of sieve to separate the grain from the chaff or to dry the grain) – utensils used to clean grain from the straw and to remove the straw from place to place. The מעבר/pitchfork, has teeth" and is similar to a human hand, and they remove the straw from place to place. And the מזרה/winnowing fan, with it they winnow/sift the wheat in the granary/threshing floor. Therefore, it is called a מזרה, and its teeth are greater [in number] than the teeth of the מעבר/pitchfork. But the מגוב/rake – its teeth are greater [in number] than that of the teeth of the מזרה/winnowing fan, and with it they sift/assort the grain after the winnowing fan winnowed them.
+ועל כולם אמר רבי יהושע וכו' – In the Tosefta (see Tractate Kelim Bava Metzia, Chapter 3, Halakha 14 and Tractate Tevul Yom, Chapter 2, Halakha 14), it is proven that Rabbi Yehoshua refers to all these words of the Mishnah (see beginning of Tractate Tevul Yom, Chapter 4, Mishnah 2 and onwards) , from the woman who is had immersed herself that day until here, and because Rabbi Yehoshua refers to all of them, the Tanna/teacher here teaches many words whose matter is not related to here.
+דבר חדש חידשו הסופרים – that the temperament/mind does not provide that the matter will be such. (See also the Bartenura commentary to this phrase in Tractate Kelim, Chapter 13, Mishnah 7, where he states: "ראויין היו להיות טהורים דפשוטי כלי עץ נינהו ומשום שן אחת של מתכת לא נחתא להו טומאה"/”they should be worthy of being ritually pure, for they are simple wooden utensils and because of one tooth made of metal, they should descend to ritual impurity.”)
+ואין לי מה להשיב – because of what they said as such [which I cannot respond to].
+
+Mishnah 7
+
+התורם את הבור (he who gives a heave-offering from the cistern) – of wine or of [olive] oil.
+על מנת שתעלה שלום (on the condition that it come up in safety) – that he made the condition of mere safety (without specifying), but did not make a condition for a specific matter, without qualification regarding the matter of breakage and spillage it is stated, for on this, a person is afraid at the time that he raises it up from the cistern.
+אבל לא מן הטומאה – therefore, if it was defiled, his heave-offering is a heave-offering.
+אף מן הטומאה – that when he said that it should come up safely [from the cistern], he is saying that it should come up in ritual purity. But the Halakha is not according to Rabbi Shimon.
+נשברה אינה מדמעת (if it – the jar – broke, it does not count as heave-offering) – the designation of “heave-offering” does not come upon it.
+עד כדי שתתגלגל (until it rolls back) – all the while that it was not distanced from the cistern so much, that if it rolls back it is considered as [part of] the cistern, we call it – that it didn’t come up in safety.
+שהיה בו דעת להתנות – meaning to say that it was in his mind and he thought in his heart (i.e., to himself) to make a condition, but forgot and did not make the condition. But the Halakha is not according to Rabbi Yossi.
\ No newline at end of file
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+Bartenura on Mishnah Tevul Yom
+ברטנורא על משנה טבול יום
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה טבול יום
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>המכנס חלות.</b> שמפרישין מן העיסה, ונתן מהם הרבה זו על זו עד שנדבקו זו בזו, ודעתו היה מתחילה להפרידן זו מזו:
+<b>ונשכו.</b> שנדבקו כל כך עד שכשבא להפרידן נושכות זו מזו, כלומר שנתלש מקצת מאחת מהן ועולה עם חברתה:
+<b>בית שמאי אומרים חיבור בטבול יום.</b> ואם נגע טבול יום באחת מהן, נפסלו כולן כאילו הן גוף אחד. דטבול יום פוסל בתרומה, וחלה דין תרומה יש לה:
+<b>ובית הלל אומרים אינו חיבור, כיון דדעתו להפרידן.</b> ואותה שנגע בה הטבול יום פסולה, והשאר טהורות:
+<b>מקרצות.</b> חתיכות של עיסות שנחתכו ונתלשו מעיסות הגדולות, קרויות מקרצות. לשון קרץ מצפון בא בא (ירמיה מ״ו). וכל הני דחשיב הכא. אפלוגתא דבית שמאי ובית הלל דסיפא קיימי. והא דלא חשיב חלות בהדייהו, משום דחלות לבית הלל אינן חיבור לא בטבול יום ולא בשאר טומאות, אבל הני דוקא בטבול יום פליגי, אבל בשאר טומאות מודים, כדקתני סיפא:
+<b>חמיטה.</b> עוגה דקה:
+<b>עד שלא קרמו בתנור.</b> דכיון שנדבקו כשהן עיסה, הרי צורתן נפסדת אם מניחן מדובקין, הלכך ודאי עתיד להפרידם:
+<b>וקולית של מים.</b> הקצף והרתיחה שעולה במים, קולית שמה. ואם נגע טבול יום באותה רתיחה, לבית הלל לא הוי חיבור ולא נפסלו המים:
+<b>מחולחלת.</b> כשהרתיחה חלולה מתחתיה ואינה נוגעת במים אלא בקצותיה:
+<b>הראשונה.</b> שרתיחה ראשונה של גריסין אינה מודבקת על הגריסין:
+<b>ר׳ יהודה אומר אף ברתיחה של אורז.</b> נמי פליגי בית שמאי ובית הלל אי הוי חיבור לטבול יום, ואי נגע ברתיחה כאילו נגע באורז:
+<b>ומודים.</b> בית הלל:
+<b>בשאר כל הטומאות.</b> דהוי חיבור:
+<b>בין קלות בין חמורות.</b> קלות ראשון לטומאה. חמורות, אב הטומאה. ודוקא בטבול יום פליגי, לפי שכבר עלה מטומאתו ואינו חסר אלא הערב שמש:  
+
+Mishnah 2
+
+<b>המכנס חלות.</b> זו על גבי זו:
+<b>על מנת שלא להפריש.</b> שלא להפרידן זו מזו:
+<b>משקרמו בתנור.</b> דמאחר שאין צורתן נפסדת ונשארין רקיקין כמו שהיו, הוא מניחן מדובקין ושוב אין מפרידן זו מזו לעולם:
+<b>ושל שמז לעולם.</b> בין חדש בין ישן:
+<b>טופח.</b> מין קטנית. ורמב״ם אומר, שהוא שקורין לו בערבי קורטמא״ן. ואין הלכה כר׳ יהודה:
+<b>טמאים בטבול יום.</b> משום סיפא דתני ואין צריך לומר בכל הטומאות, נקט טמאים אצל טבול יום, ואע״ג דלא שייך טומאה גבי טבול יום, לפי שאינו מטמא אלא פוסל בתרומה בלבד:
+
+Mishnah 3
+
+<b>מסמר שאחר הככר.</b> בצק הבולט מן הככר של לחם כמין מסמר, ויש שעושין אותו כך לסימן. 
+<b>וגרגיר מלח קטן.</b> שנדבק בככר ונאפה עמו. 
+<b>והחרחור.</b> שנשרף הלחם פחות מעובי אצבע סביבותיו. חרחור, לשון נחר מפוח מאש (ירמיהו ו׳:כ״ט):
+<b>ר׳ יוסי אומר.</b> כל שהשרוף נאכל עם הככר, הוי חיבור. ואם נגע טבול יום בשרוף כאילו נגע בפת, ואי לא, לא הוי חיבור. ואין הלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>צרור שבככר.</b> שרגילים לשום צרור אבן בתוך הככר לסימן שלא יתחלף באחר, ופעמים שמשימין גרגיר של מלח גדול או תורמוס. כל הני לא חשיבי חיבור בלחם, ואם נגע אב הטומאה באחד מהן, לא הוי כאילו נגע בלחם עצמו. וכל שכן טבול יום שלא נפסל ככר של תרומה בכך:
+<b>והחרחור יותר מכאצבע.</b> וכן כשנשרף מן הלחם ביותר מעובי אצבע, ונגע טמא או טבול יום בשרוף, לא הוי חיבור ללחם:
+<b>ר׳ יוסי אומר כל שאינו נאכל עמו.</b> לא הוי חיבור. ולא משערינן בעובי אצבע כתנא קמא. ואין הלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>השעורה והכוסמת.</b> בזמן שאינן קלופים לא חשיבי מאכל אדם, שאין בני אדם אוכלין אותן בקליפתן, ודבר שאינו מאכל אדם אינו מקבל טומאה:
+<b>התיאה.</b> שורש של חלתית:
+<b>והחלתית.</b> בערבית כך שמה חלתית. וקורין להו בלע״ז ספיטיד״א:
+<b>והאלום.</b> אמרו עליו שהוא שורש מין ממיני החלתית. וכל הני לא חשיבי מאכל אדם, ופעמים מערבין מהם מעט עם המזון:
+<b>אף אפונים שחורין.</b> שאינן אלא לרפואה ואין עשויות למאכל אדם:
+<b>טהורים בטבול יום.</b> כיון שטהר מטומאתו ואינו מחוסר אלא הערב שמש, אינו פוסל בכל אלה אם הם של תרומה. אבל בשאר טומאות חשיבי אוכל ומקבלות טומאה כשאר אוכלין. והלכה כחכמים:
+<b>הקצח.</b> מין זרע שחור. ובלע״ז נייל״ו. ורגילין לתת ממנו בלחם:
+<b>והשמשום.</b> כך שמו בערבי. ובא״י ממנו הרבה, ועושים ממנו שמן שומשמין:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>משקה טבול יום.</b> כגון רוקו, מימי רגליו, דמעות עינו, ודם מגיפתו, וחלב האשה:
+<b>כמשקים שהוא נוגע בהן.</b> כמשקים של תרומה שהוא נוגע בהן. דטבול יום פוסל בתרומה:
+<b>אלו ואלו.</b> משקים היוצאים מגופו ומשקה תרומה שנגע בהן, אין מטמאין את הקודש, אבל מיפסל פסיל ליה:
+<b>בין קלין בין חמורין.</b> קלין שרץ, חמורין זב:
+<b>תחילה.</b> ראשון, ועושין שני, והשני עושה שלישי:
+<b>חוץ מן המשקה שהוא אב הטומאה.</b> כגון זובו של זב ומעינותיו:
+
+Mishnah 2
+
+<b>המשקים פסולים.</b> דטבול יום פוסל את התרומה בלבד, וטמויי לא מטמא ואפילו משקין, דכל הפוסל את התרומה מטמא משקין להיות תחילה חוץ מן הטבול יום. הלכך, הקדרה טהורה, דמשקין שנגעו בטבול יום אפילו אוכלים לא מטמאי, וכל שכן כלים:
+<b>ואם היה משקה חולין הכל טהור.</b> דטבול יום טהור לחולין ולמעשר:
+<b>ואם היו ידיו מסואבות הכל טמא.</b> דידים פוסלות את התרומה, וכשנטמאו המשקים מחמת ידים חזרו להיות תחילה ומטמאין כלים:
+<b>שספק טבול יום פוסל את התרומה.</b> כגון שתי ככרות לפניו, ספק נגע ספק לא נגע, בכהאי גוונא בידים טהור, ובטבול יום פסול:
+
+Mishnah 3
+
+<b>המקפה.</b> תבשיל קפוי ועב. כגון דייסא או גריסין של פול:
+<b>והשום והשמן.</b> נתונים בו לתבלין:
+<b>נגע טבול יום במקצתן פסל את כולם.</b> דמקפה עיקר, וטבול יום פוסל בתרומה. ואע״פ שלא נגע אלא בשום של חולין, חשוב חיבור:
+<b>ואם היה השום מרובה.</b> יותר מן המקפה של חולין:
+<b>הולכין אחר המרובה.</b> ודין הכל כדין תרומה. ואם נגע במקצתם, פסל את הכל:
+<b>אימתי.</b> כלומר במה אמרנו אם היה השום מרובה ונגע במקצת הוא פוסל את הכל, בזמן שהשום מכונס בקערה, והוא גוף אחד כמין גוש עפר:
+<b>אבל אם היה מפוזר במדוכה.</b> שחלקיו מפורדים זה מזה בתוך המדוכה, ונגע בו טבול יום, אז טהור, כלומר לא פסל אלא מקום מגעו בלבד, שכיון שהוא מתכוין בשעה שכותש להפריד חלקיו, לא חשוב חיבור:
+<b>ושאר כל הנדוכין שדכן במשקין.</b> כמו שעושין לחטין, כשדכין אותן במדוכה מזלפים עליהם מים: 
+<b>או דברים שדרכן לדוך במשקין ודכן שלא במשקין והן גוש בקערה הרי הן כעיגולי דבלה.</b> דאם נגע טבול יום במקצתן, לא פסל את כולן. כך מצאתי בפירוש רבותי. ורמב״ם מפרש, ושאר כל הנדוכין שדכן במשקין. [כלומר, וכן שאר כל הנדוכים שדכן במשקין] דינם כשום. שאם נגע טבול יום במקצתו כשכותש אותו [במדוכה], לא פסל אלא מקום מגעו, מפני שהוא רוצה בפיזורו. ואם נגע בו כשנעשה גוש בקערה, הוי חיבור, וכשנגע במקצת פסל את הכל:
+<b>אבל את שדרכן לדוך במשקין.</b> גרסינן לפי פירוש רמב״ם:
+<b>ודכן שלא במשקין.</b> אע״פ ששם אותו גוש בקערה, הרי הן כעיגולי דבילה, דאמרינן דכי נגע במקצתו לא נטמאו כולן, בריש פרק ב׳ דתרומות:
+
+Mishnah 4
+
+<b>המקפה והחמיטה.</b> דרכן היה להניח החמיטה, שהיא עוגה דקה כמין רקיק, בתוך המקפה:
+<b>חיבץ.</b> היינו שעירב המקפה והחמיטה עם השמן, ומכל מקום השמן ניכר. והא דפסיל בכל מקום שהילך השמן, לפי שאין יכולין להפרידו מן המקפה ומן החמיטה:
+
+Mishnah 5
+
+<b>בשר הקודש שקרם עליו הקיפה.</b> קפאו עליו התבלין והמרק ושומן הבשר, שנימוח ונעשה הכל כמין קרום:
+<b>החתיכות מותרות.</b> דלא הוי הקרום חיבור:
+<b>וכל העולים עמה.</b> חשיב מחובר לה. והשאר טהור:
+<b>שניהם חיבור.</b> ובין שנגע בקיפה בין שנגע בחתיכות, פסל הכול. ואין הלכה כר׳ יוחנן בן נורי: 
+<b>על גבי פרוסות.</b> של לחם שמניחין על הקטניות:
+<b>מעשה קדירה בקטניות.</b> כלומר, קטניות שנתבשלו בקדירה ודרכן להתבקע, וכשמתבשלות יפה מתחברות ונעשות כמין גוש. ויש שגורסין, מעשה קדירה וקטניות:
+<b>הרי אלו ימנו.</b> אם נגע שרץ באחד מהן, הרי הוא ראשון. והגוש הסמוך לו שני, והאחר הסמוך לשני שלישי בתרומה:
+<b>שניהן חיבור זה לזה.</b> ואם נגע טבול יום באחד מהן, נפסל חבירו. ואין הלכה כר׳ יוחנן בן נורי:  
+
+Mishnah 6
+
+<b>חבית ששקעה.</b> חבית של יין של תרומה שנפלה לתוך הבור, ושקעה בתוך היין שבבור, והיין שבבור חולין, וצף למעלה על פי החבית:
+<b>ונגע וכו׳</b> אם שלשל ידו לתוך פי החבית מן השפה ולפנים הרי זה חיבור. ונפסל כל היין שבחבית, ואפילו לא היתה החבית מתחילתה מלאה לגמרי מן היין של תרומה:
+<b>מן השפה ולחוץ.</b> שלא הכניס ידו לתוך פי החבית, אע״פ שנגע ביין של בור שכנגד פי החבית, אפילו הכי אינו חיבור:
+<b>אפילו על גבה רום קומה.</b> שעלה יין שבבור על פני החבית רום קומת. אדם, אם נגע כנגד פיה הוי חיבור. ואין הלכה כר׳ יוחנן בן נורי:  
+
+Mishnah 7
+
+<b>מפיה ומשוליה טמאה.</b> מפיה טמאה, הואיל וכל היין שלמטה נעשה בסיס לעליון, הוי חבור. ומשוליה נמי, הואיל וכל היין נמשך אחר הנקב, הוי חיבור:
+<b>אבל נקבה מצדה מכאן ומכאן טהורה.</b> ואין פסול אלא מה שנגע, ויעלה באחד ומאה. ואין הלכה כר׳ יהודה:
+<b>ונגע טבול יום בקילוח.</b> הקילוח לבד נפסל, דניצוק אינו חיבור, והויא לה תרומה טמאה שנתערבה בטהורה, ותעלה באחד ומאה, כתרומה בחולין. ובהא אפילו רבנן מודו, דקילוח לא חשיב חיבור. לכלים, כמו הנקב שבצדה לחבית. ואע״ג דמשקין אין להם טהרה מטומאתן, היינו דלא סלקא להו השקה במקוה כמו למים, אבל מטעם ביטול, בטלים הם באחד ומאה. ודוקא במגע טבול יום בטלים המשקין, משום דטבול יום פוסל ואינו מטמא. אבל בשאר טומאות, קא הדר מה שבקילוח ומטמא כל מה שבכלי במגע:
+
+Mishnah 8
+
+<b>בעבוע שבחבית.</b> כשמצרפין כלי חרס בכבשן יוצאין בדפנותיהן כמין אבעבועות, שיש להן שתי דפנות, אחת לצד פנים של חבית ואחת לצד חוץ, וחלול באמצע, ופעמים שיש באותו בעבוע שתי נקבים, אחד בדופן הבעבוע של צד פנים שהוא לצד חלל החבית, ואחד בדופן של צד חוץ, וכשהחבית מלאה משקים, נכנס המשקה דרך הנקב שבדופן הפנימי ומבצבץ ויוצא דרך הנקב שבדופן החיצון. ואם הנקבים שבשתי דפנות הבעבוע הן מכוונים ומפולשים זה כנגד זה, או אפילו אינן מכוונים אלא שהיה הנקב שבדופן הפנימי למטה לצד שולי הכלי והנקב שבדופן החיצון מלמעלה, אם היתה אותה חבית מונחת באוהל המת ומוקפת צמיד פתיל בפיה ואינה מוקפת בנקבים של הבעבוע, או שנגע אב הטומאה במשקה שבנקב החיצון, נטמאו כל המשקים שבחבית. אבל אם הפנימי מלמעלן והחיצון מלמטן, נהי דבאוהל המת מיטמא, שאוהל הטומאה נכנס לתוך החבית דרך הנקבים, באב הטומאה מיהא טהור, דאם נגע אב הטומאה במשקין שבנקב החיצון שבבעבוע מלמטן, מאחר שהפנימי מלמעלן, הוי ליה כניצוק וקטפרס, ולא הוי חיבור:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל ידות האוכלים.</b> העוקצים שהאוכל נתלה בהן כשרוצין לתלותו, ואדם אוחז בו כשרוצה לאכול הפרי:
+<b>שהם חיבור באב הטומאה.</b> שאם אב הטומאה נגע בהן כאילו נגע בפרי עצמו:
+<b>חיבור בטבול יום.</b> אם הוא יד לפירות של תרומה, ונגע טבול יום באותו היד, נפסלו הפירות של תרומה:
+<b>שנפרס.</b> לשון פרוסה. ואית דגרסי שנפרם, לשון ובגדיו לא יפרום (ויקרא כ״א:י׳):
+<b>ומעורה.</b> מחובר:
+<b>אם אוחז בגדול</b> בפרוסה הגדולה, והפרוסה הקטנה עולה עמה ואינה נפסקת מכל וכל:
+<b>הרי הוא כמוהו.</b> אם נגע טבול יום באחד, נפסל השני:
+<b>ר׳ נחמיה אומר בטהור.</b> כלומר, באותו שלא נגע בו טבול יום משערין, בין שהוא גדול בין שהוא קטן, אם אוחז בו והטמא עולה עמו, שניהם טמאים:
+<b>וחכמים אומרים בטמא.</b> משערין, אם אוחז בטמא והטהור עולה עמו. והלכה כחכמים:
+<b>ושאר כל האוכלים.</b> כגון מיני ירקות:
+<b>את שדרכו לאחוז בעלה.</b> כשבא לטלטלו, אוחזים אותו בעלה, ואם לא יפסק הירק ויפול כשאוחזים אותו בעלה, הוי חיבור, ואי לא, לא הוי חיבור, בין אם נגע טבול יום בעלה בין נגע בירק עצמו:  
+
+Mishnah 2
+
+<b>ירק של תרומה.</b> שנתנו בקערה או באלפס:
+<b>וביצה טרופה בקערה.</b> שנתערב החלבון והחלמון יחד, ונתונה על גבי הירק:
+<b>ונגע טבול יום בביצה.</b> אע״פ שהיא חולין, דאין שייך תרומה בביצה, וטבול יום אינו פוסל בחולין. אפילו הכי הוי חיבור, ונפסל הירק כאילו נגע בו. ומיהו לא פסל אלא הקלח שכנגד מגע ידו, ושאר הקלחים טהורים:
+<b>כל הסדר העליון.</b> קלחים העליונים שהביצה על פניהם. ואין הלכה כר׳ יוסי:
+<b>אם היה כמין כובע.</b> שמחמת הבישול נתנפחה הביצה ונעשית כמין כובע על הירק וחלולה תחתיה:
+
+Mishnah 3
+
+<b>לפס.</b> כמו אלפס, כעין מחבת שעושין בה התבשיל. וביצה זו מתבשלת עם התרומה שנפסלה בטבול יום:
+<b>מן השפה.</b> של אלפס ולפנים. חשוב החוט של ביצה חיבור, ואם נגע שם טבול יום, הכל טמא. אבל החוט היוצא משפת האלפס ולחוץ לא הוי חיבור:
+<b>וכל שנקלף עמו.</b> היינו מה שעולה עם החוט, הוי חיבור ולא יותר. רבי יוסי לקולא. והכי מוכח בתוספתא. ואין הלכה כר׳ יוסי:
+<b>וכן בקטניות.</b> דינם כדין הביצה:
+
+Mishnah 4
+
+<b>אינה נפסלת בטבול יום.</b> דבתר עיסה אזלינן ולא בתר שאור, אע״ג דאסורה לזרים:
+<b>שהוכשרה במשקה.</b> שלתת החיטין במים:
+<b>ונלושה במי פירות.</b> ומי פירות אין מכשירין, והעיסה שנלושה בהן אם לא הוכשרה תחילה, אינה מקבלת טומאה:
+<b>פסל את כולה.</b> דמי פירות עושין העיסה חיבור:
+<b>לא פסל אלא מקום מגעו.</b> קסבר ר׳ עקיבא, דכיון דמי פירות אין מכשירין ולא מייתי להו לידי טומאה, רואין אותן כאילו אינן, ולא פסל אלא מקום מגעו. והלכה כר׳ עקיבא:
+
+Mishnah 5
+
+<b>פסל את כולו.</b> קסבר שמן מכשיר ומחבר:
+<b>לא פסל אלא מקום מגעו.</b> דשמן אינו מחבר, וקאי כל קלח וקלח באפי נפשיה:
+
+Mishnah 6
+
+<b>שנגס.</b> שמהפך האוכל בפיו. לשון מגיס בקדרה:
+<b>ונפל.</b> האוכל עם לחלוחית הרוק שבו, על בגדיו ועל ככר של תרומה:
+<b>טהור הככר.</b> כלומר לא הוכשר לקבל טומאה. ואע״ג דרוק בעלמא מכשיר, שאני הכא דלא אחשביה לרוק ואינו לרצון, שהרי נפל על בגדיו, ופשיטא דלא ניחא ליה:
+<b>כל שהוא רוצה למוץ את גרעינתו.</b> אם נתכוין למצוץ הלחות שבגרעין, ונפל הגרעין עם הרוק שבו על ככר של תרומה, הוכשר הככר ברוק שעל גבי הגרעין, דהא אחשביה:
+<b>זיתים נגובים ותמרים יבשות כל שאינו רוצה למוץ גרעינתו.</b> לא הוחשב המשקה ההוא ואינו מכשיר:
+<b>אחד טהור ואחד טבול יום כאלו.</b> כלומר שניהם שוין בדין זה:
+<b>ר׳ מאיר אומר אלו ואלו.</b> בין רטובות בין יבשות:
+<b>טמאים בטבול יום.</b> כדמפרש טעמא, דמשקין של טמא מכשירים ומטמאין אפילו שלא לרצון, וטבול יום כטמא לדין זה. ורבנן חשבי ליה לטבול יום כטהור. והלכה כחכמים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>אוכל מעשר.</b> מפרישין ממנו תרומת מעשר בטהרה. דטבול יום וידים שניות הן, ומעשר ראשון כחולין הוא חשוב, ואין שני עושה שלישי בחולין. ואע״ג דהאי מעשר טבול לתרומת מעשר שבו, לענין שני ושלישי הטבל כחולין, הלכך כשמפרישין ממנו תרומת מעשר אחר כך הויא טהורה:
+
+Mishnah 2
+
+<b>וקוצה לה חלה.</b> ואינו קוראה לה שם. דכל זמן שלא קראה לה שם הרי היא כחולין:
+<b>בכפישה או בנחותא.</b> כלים שאינן מקבלים טומאה. ואצרכוה רבנן הכי, משום הכירא שלא תגע בה שוב, מאחר שקראה לה שם:
+<b>ומקפת.</b> מקרבת לכלי אצלה:
+<b>וקוראה לה שם.</b> שמצוה לתרום מן המוקף. ומוקף, לשון סמוך. כמו [ואין] מקיפין שתי חביות במסכת ביצה. ולא חשיב מוקף אלא אם כן הוי סמוך בשעת קריאת השם:
+<b>מפני שהיא שלישי.</b> דטבול יום דין שני יש לו:
+
+Mishnah 3
+
+<b>לשין בה את העיסה.</b> לעיל אשמועינן טבול יום באדם, והכא אשמועינן טבול יום בכלי. דלא תימא בעריבה אסור דלמא אתי לאחלופי בטמאה:  
+
+Mishnah 4
+
+<b>לגין.</b> כעין כד של עץ:
+<b>ומלאהו מן החבית.</b> שיש בה מעשר טבל, היינו מעשר ראשון שלא ניטלה תרומתו:
+<b>תרומת מעשר משתחשך.</b> כדי שיעריב שמשו של לגין ולא יפסול את התרומה. דאם היתה תרומה חלה מבעוד יום, היתה נפסלת בטבול יום:
+<b>הרי זה ערוב.</b> לא אמר כלום. לפי שאין קונה עירוב אלא בסעודה הראויה מבעוד יום, וזה אינו ראוי עד הערב שמש:
+<b>נשברה החבית.</b> מבעוד יום:
+<b>הלגין בטבלו.</b> שבשעה שהיה ראוי שיקבע תרומה לא היה בעולם הדבר שנעשה תרומה עליו, הלכך לא חל עליו שם תרומה והרי הוא טבל:
+<b>נשבר הלגין.</b> מבעוד יום:
+<b>החבית בטבלה.</b> שלא חל שם תרומה על הלגין אלא משתחשך, ובאותה שעה לא היה בעולם:
+
+Mishnah 5
+
+<b>מחללים על פירות עם הארץ.</b> מחללים מעשר שני על פירות עם הארץ, ואין חוששין שמא הפירות של עם הארץ מעשר הן ונמצא מחלל מעשר במעשר:
+<b>חזרו לומר אף על המעות.</b> של עם הארץ, מחללין פירות מעשר שני, ואין חוששין שמא מעות הללו של עם הארץ מעות של מעשר שני הן:
+<b>היוצא בקולר.</b> בשלשלת. המלך תרגום ויתנוהו בסוגר (יחזקאל י״ט:ט׳), ויהבוהו בקולרין:
+<b>הרי אלו יכתבו ויתנו.</b> ואע״ג שלא אמר תנו, ודאי בעי למימר כתבו ותנו, ואגב בעתותיה לא פסקיה למלתיה:
+<b>מפרש.</b> מן היבשה לים:
+<b>בשיירא.</b> במדבר. ארחת ישמעאלים (בראשית ל״ז:כ״ה), מתרגמינן שיירת ערבאי:
+<b>אף המסוכן.</b> חולה הנוטה למות. והלכה כר׳ שמעון שזורי:
+
+Mishnah 6
+
+<b>הכדומין.</b> עץ גדול ערוך ויוצאין ממנו אונקליות אילך ואילך, ותולין באותן אונקליות צלוחיות של מים באויר כדי לצננן. ורמב״ם פירש, כמין זיר של ברזל ואונקליות סביבותיו, ובו מעלין הכלים שנפלו לבור:
+<b>האשקלונים.</b> שנעשים באשקלון:
+<b>המעבר והמזרה והמגוב.</b> כלים עשויין לנקות התבואה מן התבן ולהעביר התבן ממקום למקום. המעבר, יש לו שינים דומה ליד של בני אדם, ובו מעבירין התבן ממקום למקום. והמזרה, בו זורים החטין בגורן, לפיכך נקרא מזרה. ושיניו מרובות משיני המעבר. והמגוב, שיניו מרובות משיני המזרה, ובו בוררים התבואה אחר שזרו אותה במזרה:
+<b>ועל כולם אמר רבי יהושע וכו׳</b> בתוספתא מוכח דאכל הני מילי דמתניתין קאי ר׳ יהושע, מהאשה שהיא טבולת יום עד כאן. ומשום דר׳ יהושע קאי אכולהו, תנא הכא מילי טובא שאין ענינם לכאן:
+<b>דבר חדש חדשו סופרים.</b> שאין הדעת נותנת שיהיה הדבר כן:
+<b>ואין לי מה להשיב.</b> מפני מה אמרו כן:
+
+Mishnah 7
+
+<b>התורם את הבור.</b> של יין או של שמן:
+<b>על מנת שתעלה שלום.</b> כשהתנה שלום סתם ולא התנה לענין מה, מסתמא לענין שבר ושפיכה קאמר, שעל זה אדם ירא בשעה שמעלה מן הבור:
+<b>אבל לא מן הטומאה.</b> לפיכך אם נטמא, תרומתו תרומה:
+<b>אף מן הטומאה.</b> דכשאמר שתעלה שלום, שתעלה בטהרה קאמר. ואין הלכה כר׳ שמעון:
+<b>נשברה אינה מדמעת.</b> שלא חל עליה שם תרומה:
+<b>עד כדי שתתגלגל.</b> כל זמן שלא נתרחקה מן הבור כל כך דאם תתגלגל תשוב לבור, לא עלתה שלום קרינן בה:
+<b>שהיה בו דעת להתנות.</b> כלומר שהיה בדעתו וחשב בלבו להתנות, ושכח ולא התנה. ואין הלכה כר׳ יוסי:
\ No newline at end of file
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+Bartenura on Mishnah Tevul Yom
+ברטנורא על משנה טבול יום
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Tevul_Yom
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה טבול יום
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>המכנס חלות.</b> שמפרישין מן העיסה, ונתן מהם הרבה זו על זו עד שנדבקו זו בזו, ודעתו היה מתחילה להפרידן זו מזו:
+<b>ונשכו.</b> שנדבקו כל כך עד שכשבא להפרידן נושכות זו מזו, כלומר שנתלש מקצת מאחת מהן ועולה עם חברתה:
+<b>בית שמאי אומרים חיבור בטבול יום.</b> ואם נגע טבול יום באחת מהן, נפסלו כולן כאילו הן גוף אחד. דטבול יום פוסל בתרומה, וחלה דין תרומה יש לה:
+<b>ובית הלל אומרים אינו חיבור, כיון דדעתו להפרידן.</b> ואותה שנגע בה הטבול יום פסולה, והשאר טהורות:
+<b>מקרצות.</b> חתיכות של עיסות שנחתכו ונתלשו מעיסות הגדולות, קרויות מקרצות. לשון קרץ מצפון בא בא (ירמיה מ״ו). וכל הני דחשיב הכא. אפלוגתא דבית שמאי ובית הלל דסיפא קיימי. והא דלא חשיב חלות בהדייהו, משום דחלות לבית הלל אינן חיבור לא בטבול יום ולא בשאר טומאות, אבל הני דוקא בטבול יום פליגי, אבל בשאר טומאות מודים, כדקתני סיפא:
+<b>חמיטה.</b> עוגה דקה:
+<b>עד שלא קרמו בתנור.</b> דכיון שנדבקו כשהן עיסה, הרי צורתן נפסדת אם מניחן מדובקין, הלכך ודאי עתיד להפרידם:
+<b>וקולית של מים.</b> הקצף והרתיחה שעולה במים, קולית שמה. ואם נגע טבול יום באותה רתיחה, לבית הלל לא הוי חיבור ולא נפסלו המים:
+<b>מחולחלת.</b> כשהרתיחה חלולה מתחתיה ואינה נוגעת במים אלא בקצותיה:
+<b>הראשונה.</b> שרתיחה ראשונה של גריסין אינה מודבקת על הגריסין:
+<b>ר׳ יהודה אומר אף ברתיחה של אורז.</b> נמי פליגי בית שמאי ובית הלל אי הוי חיבור לטבול יום, ואי נגע ברתיחה כאילו נגע באורז:
+<b>ומודים.</b> בית הלל:
+<b>בשאר כל הטומאות.</b> דהוי חיבור:
+<b>בין קלות בין חמורות.</b> קלות ראשון לטומאה. חמורות, אב הטומאה. ודוקא בטבול יום פליגי, לפי שכבר עלה מטומאתו ואינו חסר אלא הערב שמש:  
+
+Mishnah 2
+
+<b>המכנס חלות.</b> זו על גבי זו:
+<b>על מנת שלא להפריש.</b> שלא להפרידן זו מזו:
+<b>משקרמו בתנור.</b> דמאחר שאין צורתן נפסדת ונשארין רקיקין כמו שהיו, הוא מניחן מדובקין ושוב אין מפרידן זו מזו לעולם:
+<b>ושל שמז לעולם.</b> בין חדש בין ישן:
+<b>טופח.</b> מין קטנית. ורמב״ם אומר, שהוא שקורין לו בערבי קורטמא״ן. ואין הלכה כר׳ יהודה:
+<b>טמאים בטבול יום.</b> משום סיפא דתני ואין צריך לומר בכל הטומאות, נקט טמאים אצל טבול יום, ואע״ג דלא שייך טומאה גבי טבול יום, לפי שאינו מטמא אלא פוסל בתרומה בלבד:
+
+Mishnah 3
+
+<b>מסמר שאחר הככר.</b> בצק הבולט מן הככר של לחם כמין מסמר, ויש שעושין אותו כך לסימן. 
+<b>וגרגיר מלח קטן.</b> שנדבק בככר ונאפה עמו. 
+<b>והחרחור.</b> שנשרף הלחם פחות מעובי אצבע סביבותיו. חרחור, לשון נחר מפוח מאש (ירמיהו ו׳:כ״ט):
+<b>ר׳ יוסי אומר.</b> כל שהשרוף נאכל עם הככר, הוי חיבור. ואם נגע טבול יום בשרוף כאילו נגע בפת, ואי לא, לא הוי חיבור. ואין הלכה כר׳ יוסי:
+
+Mishnah 4
+
+<b>צרור שבככר.</b> שרגילים לשום צרור אבן בתוך הככר לסימן שלא יתחלף באחר, ופעמים שמשימין גרגיר של מלח גדול או תורמוס. כל הני לא חשיבי חיבור בלחם, ואם נגע אב הטומאה באחד מהן, לא הוי כאילו נגע בלחם עצמו. וכל שכן טבול יום שלא נפסל ככר של תרומה בכך:
+<b>והחרחור יותר מכאצבע.</b> וכן כשנשרף מן הלחם ביותר מעובי אצבע, ונגע טמא או טבול יום בשרוף, לא הוי חיבור ללחם:
+<b>ר׳ יוסי אומר כל שאינו נאכל עמו.</b> לא הוי חיבור. ולא משערינן בעובי אצבע כתנא קמא. ואין הלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>השעורה והכוסמת.</b> בזמן שאינן קלופים לא חשיבי מאכל אדם, שאין בני אדם אוכלין אותן בקליפתן, ודבר שאינו מאכל אדם אינו מקבל טומאה:
+<b>התיאה.</b> שורש של חלתית:
+<b>והחלתית.</b> בערבית כך שמה חלתית. וקורין להו בלע״ז ספיטיד״א:
+<b>והאלום.</b> אמרו עליו שהוא שורש מין ממיני החלתית. וכל הני לא חשיבי מאכל אדם, ופעמים מערבין מהם מעט עם המזון:
+<b>אף אפונים שחורין.</b> שאינן אלא לרפואה ואין עשויות למאכל אדם:
+<b>טהורים בטבול יום.</b> כיון שטהר מטומאתו ואינו מחוסר אלא הערב שמש, אינו פוסל בכל אלה אם הם של תרומה. אבל בשאר טומאות חשיבי אוכל ומקבלות טומאה כשאר אוכלין. והלכה כחכמים:
+<b>הקצח.</b> מין זרע שחור. ובלע״ז נייל״ו. ורגילין לתת ממנו בלחם:
+<b>והשמשום.</b> כך שמו בערבי. ובא״י ממנו הרבה, ועושים ממנו שמן שומשמין:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>משקה טבול יום.</b> כגון רוקו, מימי רגליו, דמעות עינו, ודם מגיפתו, וחלב האשה:
+<b>כמשקים שהוא נוגע בהן.</b> כמשקים של תרומה שהוא נוגע בהן. דטבול יום פוסל בתרומה:
+<b>אלו ואלו.</b> משקים היוצאים מגופו ומשקה תרומה שנגע בהן, אין מטמאין את הקודש, אבל מיפסל פסיל ליה:
+<b>בין קלין בין חמורין.</b> קלין שרץ, חמורין זב:
+<b>תחילה.</b> ראשון, ועושין שני, והשני עושה שלישי:
+<b>חוץ מן המשקה שהוא אב הטומאה.</b> כגון זובו של זב ומעינותיו:
+
+Mishnah 2
+
+<b>המשקים פסולים.</b> דטבול יום פוסל את התרומה בלבד, וטמויי לא מטמא ואפילו משקין, דכל הפוסל את התרומה מטמא משקין להיות תחילה חוץ מן הטבול יום. הלכך, הקדרה טהורה, דמשקין שנגעו בטבול יום אפילו אוכלים לא מטמאי, וכל שכן כלים:
+<b>ואם היה משקה חולין הכל טהור.</b> דטבול יום טהור לחולין ולמעשר:
+<b>ואם היו ידיו מסואבות הכל טמא.</b> דידים פוסלות את התרומה, וכשנטמאו המשקים מחמת ידים חזרו להיות תחילה ומטמאין כלים:
+<b>שספק טבול יום פוסל את התרומה.</b> כגון שתי ככרות לפניו, ספק נגע ספק לא נגע, בכהאי גוונא בידים טהור, ובטבול יום פסול:
+
+Mishnah 3
+
+<b>המקפה.</b> תבשיל קפוי ועב. כגון דייסא או גריסין של פול:
+<b>והשום והשמן.</b> נתונים בו לתבלין:
+<b>נגע טבול יום במקצתן פסל את כולם.</b> דמקפה עיקר, וטבול יום פוסל בתרומה. ואע״פ שלא נגע אלא בשום של חולין, חשוב חיבור:
+<b>ואם היה השום מרובה.</b> יותר מן המקפה של חולין:
+<b>הולכין אחר המרובה.</b> ודין הכל כדין תרומה. ואם נגע במקצתם, פסל את הכל:
+<b>אימתי.</b> כלומר במה אמרנו אם היה השום מרובה ונגע במקצת הוא פוסל את הכל, בזמן שהשום מכונס בקערה, והוא גוף אחד כמין גוש עפר:
+<b>אבל אם היה מפוזר במדוכה.</b> שחלקיו מפורדים זה מזה בתוך המדוכה, ונגע בו טבול יום, אז טהור, כלומר לא פסל אלא מקום מגעו בלבד, שכיון שהוא מתכוין בשעה שכותש להפריד חלקיו, לא חשוב חיבור:
+<b>ושאר כל הנדוכין שדכן במשקין.</b> כמו שעושין לחטין, כשדכין אותן במדוכה מזלפים עליהם מים: 
+<b>או דברים שדרכן לדוך במשקין ודכן שלא במשקין והן גוש בקערה הרי הן כעיגולי דבלה.</b> דאם נגע טבול יום במקצתן, לא פסל את כולן. כך מצאתי בפירוש רבותי. ורמב״ם מפרש, ושאר כל הנדוכין שדכן במשקין. [כלומר, וכן שאר כל הנדוכים שדכן במשקין] דינם כשום. שאם נגע טבול יום במקצתו כשכותש אותו [במדוכה], לא פסל אלא מקום מגעו, מפני שהוא רוצה בפיזורו. ואם נגע בו כשנעשה גוש בקערה, הוי חיבור, וכשנגע במקצת פסל את הכל:
+<b>אבל את שדרכן לדוך במשקין.</b> גרסינן לפי פירוש רמב״ם:
+<b>ודכן שלא במשקין.</b> אע״פ ששם אותו גוש בקערה, הרי הן כעיגולי דבילה, דאמרינן דכי נגע במקצתו לא נטמאו כולן, בריש פרק ב׳ דתרומות:
+
+Mishnah 4
+
+<b>המקפה והחמיטה.</b> דרכן היה להניח החמיטה, שהיא עוגה דקה כמין רקיק, בתוך המקפה:
+<b>חיבץ.</b> היינו שעירב המקפה והחמיטה עם השמן, ומכל מקום השמן ניכר. והא דפסיל בכל מקום שהילך השמן, לפי שאין יכולין להפרידו מן המקפה ומן החמיטה:
+
+Mishnah 5
+
+<b>בשר הקודש שקרם עליו הקיפה.</b> קפאו עליו התבלין והמרק ושומן הבשר, שנימוח ונעשה הכל כמין קרום:
+<b>החתיכות מותרות.</b> דלא הוי הקרום חיבור:
+<b>וכל העולים עמה.</b> חשיב מחובר לה. והשאר טהור:
+<b>שניהם חיבור.</b> ובין שנגע בקיפה בין שנגע בחתיכות, פסל הכול. ואין הלכה כר׳ יוחנן בן נורי: 
+<b>על גבי פרוסות.</b> של לחם שמניחין על הקטניות:
+<b>מעשה קדירה בקטניות.</b> כלומר, קטניות שנתבשלו בקדירה ודרכן להתבקע, וכשמתבשלות יפה מתחברות ונעשות כמין גוש. ויש שגורסין, מעשה קדירה וקטניות:
+<b>הרי אלו ימנו.</b> אם נגע שרץ באחד מהן, הרי הוא ראשון. והגוש הסמוך לו שני, והאחר הסמוך לשני שלישי בתרומה:
+<b>שניהן חיבור זה לזה.</b> ואם נגע טבול יום באחד מהן, נפסל חבירו. ואין הלכה כר׳ יוחנן בן נורי:  
+
+Mishnah 6
+
+<b>חבית ששקעה.</b> חבית של יין של תרומה שנפלה לתוך הבור, ושקעה בתוך היין שבבור, והיין שבבור חולין, וצף למעלה על פי החבית:
+<b>ונגע וכו׳</b> אם שלשל ידו לתוך פי החבית מן השפה ולפנים הרי זה חיבור. ונפסל כל היין שבחבית, ואפילו לא היתה החבית מתחילתה מלאה לגמרי מן היין של תרומה:
+<b>מן השפה ולחוץ.</b> שלא הכניס ידו לתוך פי החבית, אע״פ שנגע ביין של בור שכנגד פי החבית, אפילו הכי אינו חיבור:
+<b>אפילו על גבה רום קומה.</b> שעלה יין שבבור על פני החבית רום קומת. אדם, אם נגע כנגד פיה הוי חיבור. ואין הלכה כר׳ יוחנן בן נורי:  
+
+Mishnah 7
+
+<b>מפיה ומשוליה טמאה.</b> מפיה טמאה, הואיל וכל היין שלמטה נעשה בסיס לעליון, הוי חבור. ומשוליה נמי, הואיל וכל היין נמשך אחר הנקב, הוי חיבור:
+<b>אבל נקבה מצדה מכאן ומכאן טהורה.</b> ואין פסול אלא מה שנגע, ויעלה באחד ומאה. ואין הלכה כר׳ יהודה:
+<b>ונגע טבול יום בקילוח.</b> הקילוח לבד נפסל, דניצוק אינו חיבור, והויא לה תרומה טמאה שנתערבה בטהורה, ותעלה באחד ומאה, כתרומה בחולין. ובהא אפילו רבנן מודו, דקילוח לא חשיב חיבור. לכלים, כמו הנקב שבצדה לחבית. ואע״ג דמשקין אין להם טהרה מטומאתן, היינו דלא סלקא להו השקה במקוה כמו למים, אבל מטעם ביטול, בטלים הם באחד ומאה. ודוקא במגע טבול יום בטלים המשקין, משום דטבול יום פוסל ואינו מטמא. אבל בשאר טומאות, קא הדר מה שבקילוח ומטמא כל מה שבכלי במגע:
+
+Mishnah 8
+
+<b>בעבוע שבחבית.</b> כשמצרפין כלי חרס בכבשן יוצאין בדפנותיהן כמין אבעבועות, שיש להן שתי דפנות, אחת לצד פנים של חבית ואחת לצד חוץ, וחלול באמצע, ופעמים שיש באותו בעבוע שתי נקבים, אחד בדופן הבעבוע של צד פנים שהוא לצד חלל החבית, ואחד בדופן של צד חוץ, וכשהחבית מלאה משקים, נכנס המשקה דרך הנקב שבדופן הפנימי ומבצבץ ויוצא דרך הנקב שבדופן החיצון. ואם הנקבים שבשתי דפנות הבעבוע הן מכוונים ומפולשים זה כנגד זה, או אפילו אינן מכוונים אלא שהיה הנקב שבדופן הפנימי למטה לצד שולי הכלי והנקב שבדופן החיצון מלמעלה, אם היתה אותה חבית מונחת באוהל המת ומוקפת צמיד פתיל בפיה ואינה מוקפת בנקבים של הבעבוע, או שנגע אב הטומאה במשקה שבנקב החיצון, נטמאו כל המשקים שבחבית. אבל אם הפנימי מלמעלן והחיצון מלמטן, נהי דבאוהל המת מיטמא, שאוהל הטומאה נכנס לתוך החבית דרך הנקבים, באב הטומאה מיהא טהור, דאם נגע אב הטומאה במשקין שבנקב החיצון שבבעבוע מלמטן, מאחר שהפנימי מלמעלן, הוי ליה כניצוק וקטפרס, ולא הוי חיבור:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל ידות האוכלים.</b> העוקצים שהאוכל נתלה בהן כשרוצין לתלותו, ואדם אוחז בו כשרוצה לאכול הפרי:
+<b>שהם חיבור באב הטומאה.</b> שאם אב הטומאה נגע בהן כאילו נגע בפרי עצמו:
+<b>חיבור בטבול יום.</b> אם הוא יד לפירות של תרומה, ונגע טבול יום באותו היד, נפסלו הפירות של תרומה:
+<b>שנפרס.</b> לשון פרוסה. ואית דגרסי שנפרם, לשון ובגדיו לא יפרום (ויקרא כ״א:י׳):
+<b>ומעורה.</b> מחובר:
+<b>אם אוחז בגדול</b> בפרוסה הגדולה, והפרוסה הקטנה עולה עמה ואינה נפסקת מכל וכל:
+<b>הרי הוא כמוהו.</b> אם נגע טבול יום באחד, נפסל השני:
+<b>ר׳ נחמיה אומר בטהור.</b> כלומר, באותו שלא נגע בו טבול יום משערין, בין שהוא גדול בין שהוא קטן, אם אוחז בו והטמא עולה עמו, שניהם טמאים:
+<b>וחכמים אומרים בטמא.</b> משערין, אם אוחז בטמא והטהור עולה עמו. והלכה כחכמים:
+<b>ושאר כל האוכלים.</b> כגון מיני ירקות:
+<b>את שדרכו לאחוז בעלה.</b> כשבא לטלטלו, אוחזים אותו בעלה, ואם לא יפסק הירק ויפול כשאוחזים אותו בעלה, הוי חיבור, ואי לא, לא הוי חיבור, בין אם נגע טבול יום בעלה בין נגע בירק עצמו:  
+
+Mishnah 2
+
+<b>ירק של תרומה.</b> שנתנו בקערה או באלפס:
+<b>וביצה טרופה בקערה.</b> שנתערב החלבון והחלמון יחד, ונתונה על גבי הירק:
+<b>ונגע טבול יום בביצה.</b> אע״פ שהיא חולין, דאין שייך תרומה בביצה, וטבול יום אינו פוסל בחולין. אפילו הכי הוי חיבור, ונפסל הירק כאילו נגע בו. ומיהו לא פסל אלא הקלח שכנגד מגע ידו, ושאר הקלחים טהורים:
+<b>כל הסדר העליון.</b> קלחים העליונים שהביצה על פניהם. ואין הלכה כר׳ יוסי:
+<b>אם היה כמין כובע.</b> שמחמת הבישול נתנפחה הביצה ונעשית כמין כובע על הירק וחלולה תחתיה:
+
+Mishnah 3
+
+<b>לפס.</b> כמו אלפס, כעין מחבת שעושין בה התבשיל. וביצה זו מתבשלת עם התרומה שנפסלה בטבול יום:
+<b>מן השפה.</b> של אלפס ולפנים. חשוב החוט של ביצה חיבור, ואם נגע שם טבול יום, הכל טמא. אבל החוט היוצא משפת האלפס ולחוץ לא הוי חיבור:
+<b>וכל שנקלף עמו.</b> היינו מה שעולה עם החוט, הוי חיבור ולא יותר. רבי יוסי לקולא. והכי מוכח בתוספתא. ואין הלכה כר׳ יוסי:
+<b>וכן בקטניות.</b> דינם כדין הביצה:
+
+Mishnah 4
+
+<b>אינה נפסלת בטבול יום.</b> דבתר עיסה אזלינן ולא בתר שאור, אע״ג דאסורה לזרים:
+<b>שהוכשרה במשקה.</b> שלתת החיטין במים:
+<b>ונלושה במי פירות.</b> ומי פירות אין מכשירין, והעיסה שנלושה בהן אם לא הוכשרה תחילה, אינה מקבלת טומאה:
+<b>פסל את כולה.</b> דמי פירות עושין העיסה חיבור:
+<b>לא פסל אלא מקום מגעו.</b> קסבר ר׳ עקיבא, דכיון דמי פירות אין מכשירין ולא מייתי להו לידי טומאה, רואין אותן כאילו אינן, ולא פסל אלא מקום מגעו. והלכה כר׳ עקיבא:
+
+Mishnah 5
+
+<b>פסל את כולו.</b> קסבר שמן מכשיר ומחבר:
+<b>לא פסל אלא מקום מגעו.</b> דשמן אינו מחבר, וקאי כל קלח וקלח באפי נפשיה:
+
+Mishnah 6
+
+<b>שנגס.</b> שמהפך האוכל בפיו. לשון מגיס בקדרה:
+<b>ונפל.</b> האוכל עם לחלוחית הרוק שבו, על בגדיו ועל ככר של תרומה:
+<b>טהור הככר.</b> כלומר לא הוכשר לקבל טומאה. ואע״ג דרוק בעלמא מכשיר, שאני הכא דלא אחשביה לרוק ואינו לרצון, שהרי נפל על בגדיו, ופשיטא דלא ניחא ליה:
+<b>כל שהוא רוצה למוץ את גרעינתו.</b> אם נתכוין למצוץ הלחות שבגרעין, ונפל הגרעין עם הרוק שבו על ככר של תרומה, הוכשר הככר ברוק שעל גבי הגרעין, דהא אחשביה:
+<b>זיתים נגובים ותמרים יבשות כל שאינו רוצה למוץ גרעינתו.</b> לא הוחשב המשקה ההוא ואינו מכשיר:
+<b>אחד טהור ואחד טבול יום כאלו.</b> כלומר שניהם שוין בדין זה:
+<b>ר׳ מאיר אומר אלו ואלו.</b> בין רטובות בין יבשות:
+<b>טמאים בטבול יום.</b> כדמפרש טעמא, דמשקין של טמא מכשירים ומטמאין אפילו שלא לרצון, וטבול יום כטמא לדין זה. ורבנן חשבי ליה לטבול יום כטהור. והלכה כחכמים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>אוכל מעשר.</b> מפרישין ממנו תרומת מעשר בטהרה. דטבול יום וידים שניות הן, ומעשר ראשון כחולין הוא חשוב, ואין שני עושה שלישי בחולין. ואע״ג דהאי מעשר טבול לתרומת מעשר שבו, לענין שני ושלישי הטבל כחולין, הלכך כשמפרישין ממנו תרומת מעשר אחר כך הויא טהורה:
+
+Mishnah 2
+
+<b>וקוצה לה חלה.</b> ואינו קוראה לה שם. דכל זמן שלא קראה לה שם הרי היא כחולין:
+<b>בכפישה או בנחותא.</b> כלים שאינן מקבלים טומאה. ואצרכוה רבנן הכי, משום הכירא שלא תגע בה שוב, מאחר שקראה לה שם:
+<b>ומקפת.</b> מקרבת לכלי אצלה:
+<b>וקוראה לה שם.</b> שמצוה לתרום מן המוקף. ומוקף, לשון סמוך. כמו [ואין] מקיפין שתי חביות במסכת ביצה. ולא חשיב מוקף אלא אם כן הוי סמוך בשעת קריאת השם:
+<b>מפני שהיא שלישי.</b> דטבול יום דין שני יש לו:
+
+Mishnah 3
+
+<b>לשין בה את העיסה.</b> לעיל אשמועינן טבול יום באדם, והכא אשמועינן טבול יום בכלי. דלא תימא בעריבה אסור דלמא אתי לאחלופי בטמאה:  
+
+Mishnah 4
+
+<b>לגין.</b> כעין כד של עץ:
+<b>ומלאהו מן החבית.</b> שיש בה מעשר טבל, היינו מעשר ראשון שלא ניטלה תרומתו:
+<b>תרומת מעשר משתחשך.</b> כדי שיעריב שמשו של לגין ולא יפסול את התרומה. דאם היתה תרומה חלה מבעוד יום, היתה נפסלת בטבול יום:
+<b>הרי זה ערוב.</b> לא אמר כלום. לפי שאין קונה עירוב אלא בסעודה הראויה מבעוד יום, וזה אינו ראוי עד הערב שמש:
+<b>נשברה החבית.</b> מבעוד יום:
+<b>הלגין בטבלו.</b> שבשעה שהיה ראוי שיקבע תרומה לא היה בעולם הדבר שנעשה תרומה עליו, הלכך לא חל עליו שם תרומה והרי הוא טבל:
+<b>נשבר הלגין.</b> מבעוד יום:
+<b>החבית בטבלה.</b> שלא חל שם תרומה על הלגין אלא משתחשך, ובאותה שעה לא היה בעולם:
+
+Mishnah 5
+
+<b>מחללים על פירות עם הארץ.</b> מחללים מעשר שני על פירות עם הארץ, ואין חוששין שמא הפירות של עם הארץ מעשר הן ונמצא מחלל מעשר במעשר:
+<b>חזרו לומר אף על המעות.</b> של עם הארץ, מחללין פירות מעשר שני, ואין חוששין שמא מעות הללו של עם הארץ מעות של מעשר שני הן:
+<b>היוצא בקולר.</b> בשלשלת. המלך תרגום ויתנוהו בסוגר (יחזקאל י״ט:ט׳), ויהבוהו בקולרין:
+<b>הרי אלו יכתבו ויתנו.</b> ואע״ג שלא אמר תנו, ודאי בעי למימר כתבו ותנו, ואגב בעתותיה לא פסקיה למלתיה:
+<b>מפרש.</b> מן היבשה לים:
+<b>בשיירא.</b> במדבר. ארחת ישמעאלים (בראשית ל״ז:כ״ה), מתרגמינן שיירת ערבאי:
+<b>אף המסוכן.</b> חולה הנוטה למות. והלכה כר׳ שמעון שזורי:
+
+Mishnah 6
+
+<b>הכדומין.</b> עץ גדול ערוך ויוצאין ממנו אונקליות אילך ואילך, ותולין באותן אונקליות צלוחיות של מים באויר כדי לצננן. ורמב״ם פירש, כמין זיר של ברזל ואונקליות סביבותיו, ובו מעלין הכלים שנפלו לבור:
+<b>האשקלונים.</b> שנעשים באשקלון:
+<b>המעבר והמזרה והמגוב.</b> כלים עשויין לנקות התבואה מן התבן ולהעביר התבן ממקום למקום. המעבר, יש לו שינים דומה ליד של בני אדם, ובו מעבירין התבן ממקום למקום. והמזרה, בו זורים החטין בגורן, לפיכך נקרא מזרה. ושיניו מרובות משיני המעבר. והמגוב, שיניו מרובות משיני המזרה, ובו בוררים התבואה אחר שזרו אותה במזרה:
+<b>ועל כולם אמר רבי יהושע וכו׳</b> בתוספתא מוכח דאכל הני מילי דמתניתין קאי ר׳ יהושע, מהאשה שהיא טבולת יום עד כאן. ומשום דר׳ יהושע קאי אכולהו, תנא הכא מילי טובא שאין ענינם לכאן:
+<b>דבר חדש חדשו סופרים.</b> שאין הדעת נותנת שיהיה הדבר כן:
+<b>ואין לי מה להשיב.</b> מפני מה אמרו כן:
+
+Mishnah 7
+
+<b>התורם את הבור.</b> של יין או של שמן:
+<b>על מנת שתעלה שלום.</b> כשהתנה שלום סתם ולא התנה לענין מה, מסתמא לענין שבר ושפיכה קאמר, שעל זה אדם ירא בשעה שמעלה מן הבור:
+<b>אבל לא מן הטומאה.</b> לפיכך אם נטמא, תרומתו תרומה:
+<b>אף מן הטומאה.</b> דכשאמר שתעלה שלום, שתעלה בטהרה קאמר. ואין הלכה כר׳ שמעון:
+<b>נשברה אינה מדמעת.</b> שלא חל עליה שם תרומה:
+<b>עד כדי שתתגלגל.</b> כל זמן שלא נתרחקה מן הבור כל כך דאם תתגלגל תשוב לבור, לא עלתה שלום קרינן בה:
+<b>שהיה בו דעת להתנות.</b> כלומר שהיה בדעתו וחשב בלבו להתנות, ושכח ולא התנה. ואין הלכה כר׳ יוסי:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt
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+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/English/Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020.txt	
@@ -0,0 +1,200 @@
+Bartenura on Mishnah Yadayim
+ברטנורא על משנה ידים
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+sefaria.org
+
+Bartenura on Mishnah Yadayim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+מי רביעית - water that has in it the measurement of one-quarter of a LOG, which is an egg-and-a-half [in volume].
+נותנים לידים לאחד אף לשנים – for one [person] we require ab initio one-quarter of a LOG. Even for two [people] if there was in it from the outset a quarter of a LOG and the first [person] poured [water over his hands] and afterwards the second [person], even though there wasn’t a quarter [of a LOG] for the second [person], it is all right, since they come from the remnants of purity (see Talmud Hullin 107a). But Maimonides [brings] an explanation, that specifically it is water for the second pouring [i.e., pouring water on the hands prior to consuming Terumah/heave offering (for a Kohen)] that we don’t we require a quarter of a LOG for each person, since his hands had already been purified from the first rinsing, but the first pouring, there cannot be less than one-quarter of a LOG for each person. But my Masters/Teachers did not explain it thusly.
+מחצית לוג לשלשה או לארבעה – according to the measurement of one-quarter of a LOG for two [people], it would be enough to have one-quarter of LOG plus a half [of that amount] for three [people], but since that are a greater number of people, we are concerned lest they are not exacting well to pour [water only] up to the joint , for each person defines exactly regarding [how much he uses] because of his fellow. However, if there is one-quarter of a LOG and a half an the first [person] from them poured one-half of one-quarter of a LOG, the remaining one-quarter of a LOG will be sufficient for the two others, for even at the outset, it is enough for two [people] with one-quarter [of a LOG], all the more so now that they come from to leave over/preserve ritual purity. But if it was not done/take effect from this, these words [apply] were there didn’t remain one-quarter [of a LOG of water] for the last two [people].
+ובלבד שלא יפחות לאחרון שבהן מרביעית – that there will be in the vessel one-quarter of a LOG at the time when the last person pours water on his hands/ritually washes them. But the Halakha is not according to Rabbi Yossi.
+מוסיפין על השניים ואין מוסיפין על הראשונים – the law of pouring water on/washing the hands that requires washing the hands until the joint, and after he washed his hands with one pouring even though his hands are pure if he wiped them with a napkin, nevertheless, if he goes back and touches the water that is on the napkin, his hands are impure, and if a loaf of Terumah/heave-offering came in contact with them, it is impure, and therefore, it is the practice that he does another pouring of water to purify the first waters that are upon his hands, but now it is stated that if he placed water a second time but they didn’t reach the joint, he is able to add upon them and to pour water from a place that he didn’t pour there initially, and the first waters that are upon his hands are purified. But on the first waters, if they didn’t reach the joint, he is not able to add, but rather he must dry his hands and return and pour water at once that they should reach the joint.
+
+Mishnah 2
+
+בכלי גללים – vessels/utensils that are made from the dung of cattle, but they are not considered vessels regarding the matter of defilement.
+לא בדפנות הכלים ולא בשולי המחץ (not with the sides of [broken] utensils nor with the sides of a broken ladle) – because they are broken vessels.
+ולא במגופת החבית (nor with the bung/stopper for utensils) – for it is not used within it other than as a cover for the barrel.
+בחפניו (with his cupped hands) – that he should not fill his cupped hands with water and pour on the hands of his fellow.
+שאין ממלאים -drawing potable running spring water to sanctify with them the waters of purification of the ashes of the Red Heifer, for a vessel is required, as it is written (Numbers 19:17): “[Some of the ashes from the fire of cleansing shall be taken from the unclean person,] and fresh water shall be added to them in a vessel” (see Tractate Parah, Chapter 5, Mishnah 5).
+ואין מקדשין – placing the ashes on top of the water.
+ואין מזין – that the hyssop is immersed in a vessel in order to sprinkle it.
+צמיד פתיל – the shards of an earthenware vessel that he surrounded with a closely covered lid and placed in the tent of a corpse, they don’t save what is inside them.
+שאין מצילין – like, “and they do’ save,” and its example is in the first chapter of [Tractate] Betzah [8a], that the ashes of a portable stove on feet [with caves for two pots] is ready. And they explained in the Gemara {Tractate Betzah 8a), this is what he said: that the ashes of the portable stove on feet are ready.
+מיד כלי חרס- if an unclean reptile fill within an earthenware vessel, everything that is in its airspace is defiled except for the utensils and a human being which are not defiled from the airspace of an earthenware vessel, as it is written (Leviticus 11:33-34): “[And if any of those falls into an earthen vessel,] everything inside it shall be unclean [and -the vessel – itself you shall break]. As to any food that may be eaten, [it shall become unclean if It came in contact with water],” food and liquids become are defiled from the airspace of an earthenware vessel, but human beings and vessels are not defiled from the airspace of earthenware vessels. But if shards of vessels are placed in an earthenware oven and an unclean reptile is in the oven, the shards do not save the foods that are within it (see also Tractate Kelim, Chapter 8, Mishnah 3).
+
+Mishnah 3
+
+שנפסלו משתיית בהמה - as for example, on account of offensive smell/stench. But if it became unfit on account of plaster/mud/clay, even in the ground, it is unfit.
+בכלים פסולים – for the Rabbis did not establish pouring [water on the hands] other than with what appropriate for animals to drink.
+בקרקע כשרים – to ritually immerse the hands for purification, for they are a Mikveh and one immerses in them all of his body, his hands is it not all the more so?
+קומוס (gum, resin) – GUMA in the foreign language.
+וקנקנתום (vitriol, shoe-black) - VIDRIOLI. And it shines like a kind of glass/crystal.
+עשה בהן מלאכה או ששרה בהן פתו פסולין - because he abolished them and they became changed from the category of water.
+אפילו נתכוין לשרות בזה – with astonishment. And even if he intended to soak his bread in one place and it fell into another place, they would be unfit, for didn’t he not intend and did not abolish them? But rather, they are definitely kosher/fit. But the Halakah is not according to Rabbi Shimon the Temani.
+
+Mishnah 4
+
+או שמיחה בהן את המדות (or he scrubbed measures in it) – the moistness that became attached to them, and they don’t leave other than with force. For this reason, it teaches the language of מיחוי/cleansing, like "מיחוי קרביו"/the cleansing of the bowels that is taught in the Mishnah of [Tractate] Pesahim, in the chapter [six – 68a]: “these things.”
+פוסל בחדשים – for even though they are clean, it is not customary to use them until he rinses them first. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 5
+
+גלוסקין (a white and delicate bread) – loaves of clean and pure bread.
+ואם הדיח בהן ידיו – and plasters/covers the white and delicate bread in his hand.
+כשרים – the water that are in the vessel [are kosher] for pouring [to wash with], for no work was done with the water that is in the vessel other than with the water that he took with the hollow of his hand.
+מניח חבית בין ברכיו -and with his knees they assist him to pour, that is the power/strength of the person, and because of this, Rabbi Yossi does not dispute this.
+ומטה חבית על צדה – and even if he went and sat himself down afterwards, and the jug pours out water all day long, on account of his being inclined, and it is considered the strength/power of a person.
+והקוף – a beast whose name is MONA (APE) in the foreign tongue. And it has hands like the hands of a human.
+נוטל לידים – we require the power of the one who gives; the power/strength of a human is not needed.
+רבי יוסי פוס בשני אלו – with the ape, and with the turning the jar on its sides. The ape, because we require the strength of a human and we lack that, and setting the jar on its side, is not the considered the power/strength of a person. But the Halakha is not according to Rabbi Yossi.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+נטל את ידו משטיפה אחת – we call it one rinsing all the while that he didn’t pour other than on one hand until the joint/wrist, and it is sufficient once with his one hand, even though there isn’t in the vessel one-quarter of a LOG other than it comes from the remnants of purity. But for both of his hands, even though they come from the remnants of purity, they are not effective until he pours twice. The first [rinsing] until the joint/wrist and the second time up until the joint/wrist. But Maimonides explains: from one pouring is from one rinsing [of water on his hands]. But when he pours both of his hands with one rinsing, the waters become defiled on his one hand, and it is found hat he washes the second with water that became defiled, and his hands were not purified until he poured a second [rinsing] of water from one-quarter of a LOG. But when he pours [water] on only one hand, through that rinsing, his hand is purified, but when he pours water a second time to purify the water that is on his hand, it is sufficient with less than one-quarter of a LOG. But the Halakha is not according to Rabbi Meir.
+נפל ככר של תרומה – where he poured the first waters from one-quarter of a LOG [of a single rinsing] and a loaf of heave-offering/Terumah fell up upon them, or a loaf of heave-offering came in contact with the waters that were on his hand prior to his drying them, or prior to his pouring upon them a second time [for consuming heave-offering].
+טהור – for just as they are effective to purify his hands, they are also effective to purify themselves.
+ר' יוסי מטמא – for he holds that they are effective to purify his hands, but they themselves are impure.
+
+Mishnah 2
+
+נטל את הראשונים למקום אחד – that he pour the waters for the first [rising of the hands] with less than one-quarter of a LOG , as for example that they came from remnants of purity and he needs to pour the second [rinsing[. Or he poured the first [rinsing] in this corner and the second [rinsing] in another corner.
+ונפל ככר של תרומה – in the place where the first waters fell.
+טמא – the loaf [of heave-offering is impure]. And the same law applies if the loaf [of heave-offering] came in contact/touched the first waters that are upon his hands that the loaf is impure.
+על השניים טהור – for the second [rinsing] are pure. But if he poured the first [rinsing] and the second [rinsing] in one place and a loaf of heave-offering fell on the water, it is impure, as it is taught in the concluding clause [of the Mishnah], that the second [rinsing] does not purify anything other than the water that is on his hand, meaning to say the first [rinsing] that is on his hands, the second [rinsing] purifies, but the firs [rinsing] that fell to the ground, the second [rinsing] does not purify.
+ונמצא על ידיו קיסם או צרור – even though that they are loose and do not form a partition [between the body and the water so as to make immersion ineffective], when the water comes upon them.
+ידיו טמאים – even though he placed upon them the second [rinsing], because the water that is on the pebgle became defiled on account of his hand, and the second [rinsing] of the water do not purify anything other than the water that is upon his hand, but not the water that is upon the pebble or the splinter/chip. Another explanation: “and there is found on his hands a chip or a pebble, and everything that interposes/forms a partition in the pouring water on the hands, even though he placed a second [rinsing] on his hands, the hands are ritually impure, and he did not purify it on account of the second [rinsing] of water, for the second [rinsing] of water does not purify other than the water that is upon the hand, gut not the hands themselves.
+כל שהוא מבריית המים טהור (whatever originates in water is clean) -as for example gnats and mosquitos that grow in the water, if they fell upon the hands at the time of pouring [of water for ritual washing], they do not interpose, for since they originate in the water. But the Halakha is not according to Rabban Simeon ben Gamaliel.
+
+Mishnah 3
+
+חזרו ליד טהורה - for since the first [rinsing of the hands] did not go past the wrist, the second [rinsing of the hands] were not defiled through their going out beyond the rest But when the first [rinsing of the hands] and the second [rinsing of the hands] went out beyond the wrist and returned to the hand, it is defiled, because the second [rinsing of the hands] with the first that went beyond the wrist, for the second [rinsing of the hands] does not purify the first [that go forth] beyond the wrist, but rather only until the wrist alone they purify.
+נטל את הראשונים לידו אחת – that he poured the first [rinsing of the hands] on each individual hand separately, and afterwards combined the two hands to pour upon them the second [rinsing of the hands], his hands are impure. For when he combined his hands, his hands wee defiled through their contact/touching one another, for eh water that was on this one defiles the water that was on top of its fellow [hand], like that they defiled a loaf of heave-offerings, and the hands were defiled on account of the impure liquids. But when he poured the second [rinsing of the hands], they did not purify the first [rinsing of the hands], because they were defiled on account of the waters of its partner, but on the contrary also the second [rinsing of the hands] were defiled by them. And especially when he poured the first [rinsing of the hands] this one (i.e., one hand) for itself and that one (i.e., the other hand) for itself, but if he poured the first [rinsing of the hands] for the two hands as one, the two hands are considered as one hand and hey don’t defile one another. Such is what I found as an explanation of this Mishnah in the explanations/commentaries of my Rabbis/Teachers. But Maimonides explained, that if he poured the first [rinsing of the hands] on only one hand alone, and afterwards combined both hands to pour upon them the second [rinsing of the hands], his hands are impure, for the second [rinsing of the hands] are defiled by the hand that was not purified, and they return and defile the pure hand.
+ושפשפה בחברתה (and rubbed his other hand) – that he had not poured [water upon to ritually cleanse], the water that was on it was defiled on account of the other hand that had not been poured upon, and they return and defile the hand that he poured [water upon].
+בראשו או בכותל – if he rubbed it on his head or on a wall in order to dry it.
+טהורה – but if after he rubbed it he returned and touched the same water that had come from his hand to his head or to the wall, it is defiled.. For those waters are defiled and they return and defile the hand that touched them. Even though that all the while that he did not rub, they are [purified/ as we need to say] with the rubbing, for when he rubbed and went back and touched, he made it worse.
+נוטלים ארבעה וחמשה זה בצד זה – and we don’t worry because of four things, because lest they were defiled that they (i.e., the water) fell from one hand to the other, or lest they have the law of water that work had been done with them, or because lest they didn’t pour from a vessel, or because perhaps they didn’t pour from one-quarter of a LOG.
+ובלבד שירפו (that they lie loosely) – that their hands [would lie loosely] so that there wouldn’t be an interposition/an intervening object there.
+
+Mishnah 4
+
+ספק נעשה בהן מלאכה – for work defiles the water for pouring, as is taught in the first chapter [of Tractate Yadayim, see Mishnah 3].
+טמאים – invalid for pouring [water for ritual cleansing of the hands].
+ספיקו טהור – even if there is with the water that he poured [for the ritual cleansing of the hands] so many of these doubts. And is the doubt of its being purified as the Rabbis and Rabbi Yossi argue in the concluding clause [of the Mishnah]. But the Halakha is not according to Rabbi Yossi.
+ספק ידים ליטמא ולטמא – (see Tractate Taharot, Chapter 4, Mishnah 7 as this Mishnah explains the general principle learned there) further on in the other segment [of the Mishnah] it explains it].
+שני ככרים טמאים - that impure foods defile the hands, as it is taught in the Mishnah [of Tractate Yadayim] in Chapter 3 [Mishnah 2]: “Whatever imparts unfitness to heave-offering imparts uncleanness to the hands to become second-degree of ritual uncleanness.”
+שני ככרים טהורים – we are speaking of Terumah/heave-offering, that the hands invalidate the heave-offering.
+הידים כמו שהיו והככרים כמות שהיו – that which is defiled in its defilement and that which is pure in its purity.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+המכניס ידיו לבית המנוגע ידיו תחילות (a person who pokes his hands into a leprous house -his hands are first degree of uncleanness) – it invalidates first degree in non-sacred matters, for something that is first-degree of uncleanness makes something second-degree of uncleanness in non-sacred things. And defiles first degree and invalidates first degree of uncleanness with heave-offering/Terumah. And it defiles two things and invalidates one in holy things.
+כל המטמא בגדים בשעת מגעו – as for example the flux of a person with gonorrhea and his spittle, and all of these are taught in the last chapter [Five] of [Tractate] Zavim [Mishnah 7] that a person who comes in contact with them defiles clothing at the time of his contact (see Mishnah 1 of that chapter).
+וכי היאך אשפר להן להיות תחילה – for it is not worthy to become first degree of uncleanness other than if that person came in contact with a primary source of ritual uncleanness. But if his hands came in contact with a primary source of ritual uncleanness, all of his body is defiled. Therefore, it is not in my hands to find the hands as a first-degree of ritual uncleanness, other than one pokes his hands into a leprous house, for if he poked his hands, he was not defied entirely, but if he defiles his clothing at the time of his contact, even though he is considered a primary source of ritual uncleanness to defile clothing and make something first-degree and second-degree of ritual uncleanness, he is not considered a primary source of uncleanness to defile a person, but he defiles the hands that came in contact with it to be first-degree of ritual uncleanness. But the Halakha is not according to Rabbi Akiva.
+את שנטמא באב הטומאה – that is to say, food and utensils/vessels that were defiled by a primary source of ritual uncleanness.
+מטמאין את הידים – but not food nor utensils/vessels that were defiled by liquids, for something that is second-degree ritual uncleanness does not make something second-degree ritual uncleanness. And the Halakha is according to the Sages.
+במה היתה הטומאה – of the oven, through a primary source of ritual uncleanness or through a liquid.
+
+Mishnah 2
+
+כל הפוסל את התרומה – that is second degree ritual impurity (i.e., food that became ritually impure through contact with first degree ritual impurity. It renders Terumah/heave-offering with third degree ritual impurity. The Sages decreed that sacred books/scrolls and unwashed hands have second degree ritual impurity status).
+מטמאה את חברתה – Whomever had one hand impure and it came in contact with his other pure hand, it becomes defiled, and both of them returned ritually impure.
+והלא כתבי הקודש – that they (i.e., the Rabbis) decreed that they (i.e., sacred books/scrolls) are second degree ritual impurity and they invalidate the heave-offering/Terumah (i.e., priest’s due), and they defile the hands that come in contact with them to be second [degree ritually impure], so we see that something second degree ritually impure makes [something else] second [degree ritually impure].
+ולא דברי סופרים מדברי סופרים – but the defilement of the hands of all of the defilements, is from the words of the Scribes (i.e., Rabbinic law – generally from the period of Ezra), for Shlomo (i.e., King Solomon) established [the laws of] Eruvin/Sabbath limits and hands [which are not found in the Written Torah]. And Holy Writ that defiles the hands is also from the words of the Scribes, which is from the eighteen matters (i.e., actually decrees) that they made on that day (i.e., when Rabban Gamaliel was deposed: see Talmud Berakhot 28a). But we do not judge/make a ruling from this case to that one to state that just as we found that Holy Scrolls that are second [degree of ritual impurity] make [something else] second [degree of ritual impurity], so here also in the remainder of the defilements that will be that something second [degree ritual impurity] will make [something else] second [degree ritual impurity, for what was established was established was established [and] what was not established was not established. But the Halakha is not according to Rabbi Yehoshua.
+
+Mishnah 3
+
+רצועות של תפילין מטמאות את הידים – that when they (i.e., the Rabbis) made the decree on [the defiling of] the hands that comes on account of a scroll that invalidates the heaven offering, they decreed also on the hands that came in contact with the straps of the Tefillin/phylacteries.
+ר' שמעון אומר כו' – But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 4
+
+שמלמעלן ושמלמטן (the upper and lower margins) - that he (i.e., the Scribe) needs to leave free without writing above from the column [in the parchment] three fingerbreadths and one handbreadth below.
+שבתחילה ושבסוף – at the beginning of the Scroll he needs to leave free in order to roll all of the Scroll, meaning to say, like the measurement of the circumference of the entire Scroll, that the Scroll, when t is rolled from its end to its beginning is similar to a Mezuzah when they fold it from [the word] אחד/[“God is] one,” directed towards the שמע/[first word of the] Shema. And at its conclusion in order to roll up the scroll of the Law around a cylinder (i.e., a handle). And especially when he doesn’t have anything there other than the Torah alone, he needs to do this, but when he fastens the [text of the] Torah, [the text of] the Prophets and [the text of] the Writings together, he needs to roll up the all of the Scroll at its end, in order to roll the cylinder at its beginning. But if he rolls it towards its beginning, it is found that the Torah (i.e., Five Books of Moses) is from the outside, and it is disgraceful that that Torah should be made into a guardian for the Prophets and the Writings. And it is this that we are speaking f in the first chapter of Bava Batra [13b-14a] and he makes it in order to roll [enough blank parchment wrapped around a cylinder from its beginning and in order that there be a circumference of the Scroll at its end.
+
+Mishnah 5
+
+כפרשת ויהי בנוסע הארון – because since that portion (Numbers 10:35-36) is considered like a Scroll (i.e., book of the Torah) by itself. And similarly, they stated in the Midrash Yelamdenu [regarding] (Proverbs 9:1): “[Wisdom has built her house,] She has shewn her seven pillars,” these are seven Scrolls of the Torah, since the book [of] “And God spoke” (i.e., referring to the Book of Numbers) was divided into three parts, and [there are] four other books (i.e., Genesis, Exodus, Leviticus and Deuteronomy), hence there are seven [books of the Torah]. (see Talmud Shabbat 116a and especially the first Tosafot that explains this Midrash on how the Israelites left Mount Sinai in a desire to discard their learning.)
+מגילה שכתוב בה – that is to say a writing sheet [which contains several columns] of a Torah scroll, since eighty five letters were written in it, it became sanctified and defiles the hands.
+קהלת אינו מטמא את הידים – because its wisdom is that of Solomon, and it was not stated with the Holy Spirit/Prophetic Inspiration.
+כדברי בן עזאי כך נחלקו וכך גמרו – and this is the Halakha.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בו ביום – This refers to the chapter above regarding the words of Rabbi Shimon ben Azzai, that speaks of the day when they appointed Rabbi Eleazar ben Azariah in the Academy [as the Nasi/president]. And every place where it states, "בו ביום" /on that day, in the Mishnah, it is regarding that day which is spoken of.
+נמנו (they were counted – i.e., the votes were taken [and they decided]) – they stood for the count, to whom the number of those defile and the number of those who purify, and they decided the law according to the majority.
+עריבת הרגלים – tub made for washing the feet.
+שנסדקה –[which was cracked] near its bottom, and it doesn’t hold water in order to wash his one foot.
+טמאה מדרס – for a tub made for a foot-bath prior its becoming cracked also was customary to sit in it, and it served [as a place] to sit while working.
+שר' עקיבא – he would dispute and saw that the tub for a foot-bath is like its name (i.e., for washing the feet only, and not for sitting), that is, that like its name, so it is, that there is no מדרס/Levitical uncleanness arising from someone with gonorrhea having immediate contact through treading or leaning upon it. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 2
+
+כל הזבחים שנזבחו שלא לשמן כשרים – this Mishnah is taught from the beginning of Tractate Zevakhim [Chapter 1, Mishnah 1] and there we have explained it.
+
+Mishnah 3
+
+עמון ומואב מה הן בשביעית – This is not Ammon and Moab that purified in Sihon which is in the inheritance of Reuben and Gad [in Transjordan], for this is the Land of Israel, even if you wish to state that those who came up from Babylonia [following seventy years of Exile in Babylonia following the Destruction of the First Temple] did not conquer it, perforce [the laws of] the Seventh Year are practiced in it, for it is taught in the Mishnah in the Tractate Sheviit, Chapter הפיגם/The Herb rue (i.e., Chapter 9) [Mishnah 2]: “There are three lands/regions [are delineated] with respect to [the laws] of removal: Judea, Transjordan and the Galilee.” And Transjordan is the land of Sihon. But we are speaking about the remainder of the land of Ammon and Moab where they didn’t purify in Sihon nor ever conquered it. Know, that when they include [a person] who made Aliyah [to the Land of Israel] from Babylonia and from Egypt.
+ולא שניתי מסדר השנים (I have not changed the order of the years) – of the world. After the year of [bringing] the Poor Man’s Tithe (i.e., year six of the cycle), we bring the Second Tithe [which is consumed in Jerusalem]. Therefore, it is appropriate in the Seventh Year [to bring] Second Tithe
+המעשר והתרומה – perforce, the Tithe that is mentioned here is Second Tithe, similar to Terumah/heave-offering which is holy, and not the Poor Man’s Tithe which is profane/non-consecrated, and one cannot make Second Tithe inoperative because of the poor.
+כמשיב על דברי ר' טרפון – to assist him.
+אבל לא לענין דבריו – meaning to say, but not from his reasoning.
+מצרים מעשה חדש – that the elders that existed after Ezra establish to separate tithes in Egypt.
+ובבבל מעשה ישן – it is the ordinance of the Prophets who existed prior to the Destruction of the Temple, but the matter was forgotten, for perhaps there wasn’t a need for the poor at that particular hour/time.
+עשה נביאים – and by the word of Prophecy, they made a special emergency dispensation (not to be taken as a precedent), and we don’t learn from it.
+הלכה למשה מסיני – Not exactly. For this is not from Torah, but rather, it is as if it is a usage dating from Moses as delivered from Sinai (i.e., a traditional interpretation of a written law). However, in the Tosefta [Tractate Yadayim, Chapter 2, Halakha 16 – in the Zuckermandel edition], it implies it is stating an actual usage dating from Moses as delivered from Sinai.
+
+Mishnah 4
+
+שנאמר ואסיר גבולות עמים (“I have erased the borders of peoples; I have plundered their treasures, And exiled their vast populations”) – that he (i.e., the Assyrians) would banish the people of this city and settle them in a different city, and he would banish the people of a different city and settle them in this city.
+ושבתי את שבות עמי ישראל ועדיין לא שבו – just as they (i.e., the children of Israel) did not return, so also, they (i.e., the people of Ammon) did not return.
+והתירו לבוא בקהל – for since that [members] from the seventy nations [of the known world] it is not forbidden for them to join/enter into the [Israelite] community other than the Ammonite and Moabite for all time, and an Egyptian and an Edomite for the first and second generations [it is forbidden for them to enter the Israelite community] (see Deuteronomy 23:8-9), here where these nations are not known for they (i.e., Ammonites and Moabites) have already been mixed up and combined among the rest of the other nations, we state: “he who separates [himself] - separates from a majority,” and all who convert are permitted to enter the [Israelite] community.
+
+Mishnah 5
+
+תרגום שכתבו עברית – The Aramaic interpretation/version that are in [the books of] Daniel and Ezra and [passages such as] (Jeremiah 10:11): “Thus you shall say to them: [Let the gods, who did not make heaven and earth, perish from the earth and from under these heavens],” if they wrote it in the Holy Tongue (i.e., Hebrew), and similarly, the words of the Prophet that are stated in the Holy Tongue that are written in Aramaic interpretation/version, do not defile the hands.
+כתב עברי – the writing that comes from the other side of the river (i.e., Euphrates in Babylonia). But the Cutheans (i.e., Samaritans) write this way until today, but the Israelites would use the same script in their secular words. And on the coins that are found in our hands today that were from the time of the Kings of Israel, they are engraved with this same script. But the script that we write Scrolls with today, it is called the Assyrian script (i.e., the modern form of Hebrew type – which was brought along by the returning Babylonian captives, and made to supersede the older Syriac or Samaritan letters), and it is the script that was on the Tablets [of the Law – i.e., the Ten Commandments]. And it is called Ashuri/Assyrian, which is the most substantial of the scripts (see also Sanhedrin 22a), it is the language of (Genesis 30:13): “Women will deem me fortunate. [So she named him Asher].”
+
+Mishnah 6
+
+אומרין צדוקין – those who contradict the Oral Torah are called Sadducees, on account of Tzadok and Baitus, students of Antigonos the man of Sokho (see Tractate Avot, Chapter 1, Mishnah 3 and Avot D’Rabbi Nathan, Chapter 5) that they began this disgrace/corruption initially. Because they heard from Antigonos the man of Sokho their Rabbi/Teacher, “Do not be like servants who serve the master in order to receive a reward.” They said, is it possible for a worker who goes to the trouble and engages in work all day long and in the evening, he doesn’t receive a reward? And they interpreted from the words of the Sages, and many sects from Israel joined with them, and until this day, there remains remnants of them in Egypt, in Damascus and in Constantine, and they are like sore in our eyes and a thorn in our sides, and we call them Karaites, because they don’t have anything other than the Bible alone.
+קובלין אנו עליכם – we are discontented/disturbed by your qualities.
+פרושים – to the Sages of Israel, they would call Pharisees, because they consume their non-sacred [foods] in ritual purity and separate themselves from contact with the commoners [who are not punctilious in their observance of tithing and Levitical uncleanness], as is taught in the Mishnah (Tractate Hagigah, Chapter 2, Mishnah 7): “The clothing of commoners is in the status of treading/Levitical uncleanness arising from a man who has gonorrhea having immediate contact by treading/leaning against.”
+תרוודות (spoon – pointed on top and curved at the end) – spoons that we eat with them. In the language of (see Tractate Nazir, Chapter 7, Mishnah 2 -49b): “a tarvad-full of dust.”
+אף ספרי הקודש לפי חיבתן היא טומאתן (according to their preciousness is their uncleanness) – that a person should not use them as a mat/cover for beasts. But according to their words, he would respond to the, and not according to the truth. For the reason that the Holy Books defile the hands, is in order that they should not bring the books/scrolls to loss, for the mice that are found near those who eat would ruin the Scrolls, as we explain at the conclusion of [Tractate] Zavim (see the Bartenura commentary to Mishnah 12 of the fifth chapter of the tractate concerning Terumah/heave-offering).
+
+Mishnah 7
+
+מטהרים את הניצוק (you declare pure/clean an uninterrupted flow of liquid poured from vessel to vessel) – as it is taught in the Mishnah in Tractate Makhshirin [Chapter 5, Mishnah 9]: “Any unbroken stream [of water] is clean [except for the thick honey and porridge].” If you pour from a pure/clean vessel to an unclean/impure vessel, that which remains in the upper vessel is clean/pure, for an uninterrupted flow of liquid poured from vessel to vessel is not considered a connection.
+אמת המים הבאה מן הקברות – the Sadducees admit regarding this that it is pure, as it is written (Leviticus 11:36): “[However, a spring or cistern] in which water is collected shall be pure.”
+שהרי אין בהם דעת – that they will intend to cause financial loss to their owners.
+ילך וידליק גדישו של אחר – and it is found that he causes his master [financial] loss of one-hundred Maneh on each day.
+
+Mishnah 8
+
+צדוקי גלילי – a Sadducee that was from the land of the Galilee.
+המושל עם משה בגט – that they would count the years of the [heathen] kings and write: “such-and-such [a time period] according to [the rule] of king so-and-so, and at the end of the Jewish bill of divorce, they write, “according to the law of Moses and [the people] Israel, and the matter is a disgrace to Moses.
+את המושל מלמעלה ואת השם מלמטן – that they would advance the name of Pharaoh to that of the name of the name of God, as it is written (Exodus 5:2): “But Pharaoh said, ‘Who is the LORD [that I should heed him and let Israel go? I do not know the LORD, nor will I let Israel go’].”
+וכשלקה – [when] Pharaoh [was smitten].
+מה הוא אומר ה' הצדיק – in order not to complete the Tractate with [the words], “Who is the LORD that I should heed him,” because you do not remain/endure with a negative matter, it (i.e., the Tractate] concludes with (Exodus 9:27): “The LORD is in the right [and I am my people are in the wrong].”
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+Bartenura on Mishnah Yadayim
+ברטנורא על משנה ידים
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Yadayim
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Kohelet does not render the hands impure. This is because its wisdom is [King] Solomon's, and was not said through divine revelation:
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+Bartenura on Mishnah Yadayim
+ברטנורא על משנה ידים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Yadayim
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-sefaria.org
+
+Bartenura on Mishnah Yadayim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+מי רביעית - water that has in it the measurement of one-quarter of a LOG, which is an egg-and-a-half [in volume].
+נותנים לידים לאחד אף לשנים – for one [person] we require ab initio one-quarter of a LOG. Even for two [people] if there was in it from the outset a quarter of a LOG and the first [person] poured [water over his hands] and afterwards the second [person], even though there wasn’t a quarter [of a LOG] for the second [person], it is all right, since they come from the remnants of purity (see Talmud Hullin 107a). But Maimonides [brings] an explanation, that specifically it is water for the second pouring [i.e., pouring water on the hands prior to consuming Terumah/heave offering (for a Kohen)] that we don’t we require a quarter of a LOG for each person, since his hands had already been purified from the first rinsing, but the first pouring, there cannot be less than one-quarter of a LOG for each person. But my Masters/Teachers did not explain it thusly.
+מחצית לוג לשלשה או לארבעה – according to the measurement of one-quarter of a LOG for two [people], it would be enough to have one-quarter of LOG plus a half [of that amount] for three [people], but since that are a greater number of people, we are concerned lest they are not exacting well to pour [water only] up to the joint , for each person defines exactly regarding [how much he uses] because of his fellow. However, if there is one-quarter of a LOG and a half an the first [person] from them poured one-half of one-quarter of a LOG, the remaining one-quarter of a LOG will be sufficient for the two others, for even at the outset, it is enough for two [people] with one-quarter [of a LOG], all the more so now that they come from to leave over/preserve ritual purity. But if it was not done/take effect from this, these words [apply] were there didn’t remain one-quarter [of a LOG of water] for the last two [people].
+ובלבד שלא יפחות לאחרון שבהן מרביעית – that there will be in the vessel one-quarter of a LOG at the time when the last person pours water on his hands/ritually washes them. But the Halakha is not according to Rabbi Yossi.
+מוסיפין על השניים ואין מוסיפין על הראשונים – the law of pouring water on/washing the hands that requires washing the hands until the joint, and after he washed his hands with one pouring even though his hands are pure if he wiped them with a napkin, nevertheless, if he goes back and touches the water that is on the napkin, his hands are impure, and if a loaf of Terumah/heave-offering came in contact with them, it is impure, and therefore, it is the practice that he does another pouring of water to purify the first waters that are upon his hands, but now it is stated that if he placed water a second time but they didn’t reach the joint, he is able to add upon them and to pour water from a place that he didn’t pour there initially, and the first waters that are upon his hands are purified. But on the first waters, if they didn’t reach the joint, he is not able to add, but rather he must dry his hands and return and pour water at once that they should reach the joint.
+
+Mishnah 2
+
+בכלי גללים – vessels/utensils that are made from the dung of cattle, but they are not considered vessels regarding the matter of defilement.
+לא בדפנות הכלים ולא בשולי המחץ (not with the sides of [broken] utensils nor with the sides of a broken ladle) – because they are broken vessels.
+ולא במגופת החבית (nor with the bung/stopper for utensils) – for it is not used within it other than as a cover for the barrel.
+בחפניו (with his cupped hands) – that he should not fill his cupped hands with water and pour on the hands of his fellow.
+שאין ממלאים -drawing potable running spring water to sanctify with them the waters of purification of the ashes of the Red Heifer, for a vessel is required, as it is written (Numbers 19:17): “[Some of the ashes from the fire of cleansing shall be taken from the unclean person,] and fresh water shall be added to them in a vessel” (see Tractate Parah, Chapter 5, Mishnah 5).
+ואין מקדשין – placing the ashes on top of the water.
+ואין מזין – that the hyssop is immersed in a vessel in order to sprinkle it.
+צמיד פתיל – the shards of an earthenware vessel that he surrounded with a closely covered lid and placed in the tent of a corpse, they don’t save what is inside them.
+שאין מצילין – like, “and they do’ save,” and its example is in the first chapter of [Tractate] Betzah [8a], that the ashes of a portable stove on feet [with caves for two pots] is ready. And they explained in the Gemara {Tractate Betzah 8a), this is what he said: that the ashes of the portable stove on feet are ready.
+מיד כלי חרס- if an unclean reptile fill within an earthenware vessel, everything that is in its airspace is defiled except for the utensils and a human being which are not defiled from the airspace of an earthenware vessel, as it is written (Leviticus 11:33-34): “[And if any of those falls into an earthen vessel,] everything inside it shall be unclean [and -the vessel – itself you shall break]. As to any food that may be eaten, [it shall become unclean if It came in contact with water],” food and liquids become are defiled from the airspace of an earthenware vessel, but human beings and vessels are not defiled from the airspace of earthenware vessels. But if shards of vessels are placed in an earthenware oven and an unclean reptile is in the oven, the shards do not save the foods that are within it (see also Tractate Kelim, Chapter 8, Mishnah 3).
+
+Mishnah 3
+
+שנפסלו משתיית בהמה - as for example, on account of offensive smell/stench. But if it became unfit on account of plaster/mud/clay, even in the ground, it is unfit.
+בכלים פסולים – for the Rabbis did not establish pouring [water on the hands] other than with what appropriate for animals to drink.
+בקרקע כשרים – to ritually immerse the hands for purification, for they are a Mikveh and one immerses in them all of his body, his hands is it not all the more so?
+קומוס (gum, resin) – GUMA in the foreign language.
+וקנקנתום (vitriol, shoe-black) - VIDRIOLI. And it shines like a kind of glass/crystal.
+עשה בהן מלאכה או ששרה בהן פתו פסולין - because he abolished them and they became changed from the category of water.
+אפילו נתכוין לשרות בזה – with astonishment. And even if he intended to soak his bread in one place and it fell into another place, they would be unfit, for didn’t he not intend and did not abolish them? But rather, they are definitely kosher/fit. But the Halakah is not according to Rabbi Shimon the Temani.
+
+Mishnah 4
+
+או שמיחה בהן את המדות (or he scrubbed measures in it) – the moistness that became attached to them, and they don’t leave other than with force. For this reason, it teaches the language of מיחוי/cleansing, like "מיחוי קרביו"/the cleansing of the bowels that is taught in the Mishnah of [Tractate] Pesahim, in the chapter [six – 68a]: “these things.”
+פוסל בחדשים – for even though they are clean, it is not customary to use them until he rinses them first. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 5
+
+גלוסקין (a white and delicate bread) – loaves of clean and pure bread.
+ואם הדיח בהן ידיו – and plasters/covers the white and delicate bread in his hand.
+כשרים – the water that are in the vessel [are kosher] for pouring [to wash with], for no work was done with the water that is in the vessel other than with the water that he took with the hollow of his hand.
+מניח חבית בין ברכיו -and with his knees they assist him to pour, that is the power/strength of the person, and because of this, Rabbi Yossi does not dispute this.
+ומטה חבית על צדה – and even if he went and sat himself down afterwards, and the jug pours out water all day long, on account of his being inclined, and it is considered the strength/power of a person.
+והקוף – a beast whose name is MONA (APE) in the foreign tongue. And it has hands like the hands of a human.
+נוטל לידים – we require the power of the one who gives; the power/strength of a human is not needed.
+רבי יוסי פוס בשני אלו – with the ape, and with the turning the jar on its sides. The ape, because we require the strength of a human and we lack that, and setting the jar on its side, is not the considered the power/strength of a person. But the Halakha is not according to Rabbi Yossi.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+נטל את ידו משטיפה אחת – we call it one rinsing all the while that he didn’t pour other than on one hand until the joint/wrist, and it is sufficient once with his one hand, even though there isn’t in the vessel one-quarter of a LOG other than it comes from the remnants of purity. But for both of his hands, even though they come from the remnants of purity, they are not effective until he pours twice. The first [rinsing] until the joint/wrist and the second time up until the joint/wrist. But Maimonides explains: from one pouring is from one rinsing [of water on his hands]. But when he pours both of his hands with one rinsing, the waters become defiled on his one hand, and it is found hat he washes the second with water that became defiled, and his hands were not purified until he poured a second [rinsing] of water from one-quarter of a LOG. But when he pours [water] on only one hand, through that rinsing, his hand is purified, but when he pours water a second time to purify the water that is on his hand, it is sufficient with less than one-quarter of a LOG. But the Halakha is not according to Rabbi Meir.
+נפל ככר של תרומה – where he poured the first waters from one-quarter of a LOG [of a single rinsing] and a loaf of heave-offering/Terumah fell up upon them, or a loaf of heave-offering came in contact with the waters that were on his hand prior to his drying them, or prior to his pouring upon them a second time [for consuming heave-offering].
+טהור – for just as they are effective to purify his hands, they are also effective to purify themselves.
+ר' יוסי מטמא – for he holds that they are effective to purify his hands, but they themselves are impure.
+
+Mishnah 2
+
+נטל את הראשונים למקום אחד – that he pour the waters for the first [rising of the hands] with less than one-quarter of a LOG , as for example that they came from remnants of purity and he needs to pour the second [rinsing[. Or he poured the first [rinsing] in this corner and the second [rinsing] in another corner.
+ונפל ככר של תרומה – in the place where the first waters fell.
+טמא – the loaf [of heave-offering is impure]. And the same law applies if the loaf [of heave-offering] came in contact/touched the first waters that are upon his hands that the loaf is impure.
+על השניים טהור – for the second [rinsing] are pure. But if he poured the first [rinsing] and the second [rinsing] in one place and a loaf of heave-offering fell on the water, it is impure, as it is taught in the concluding clause [of the Mishnah], that the second [rinsing] does not purify anything other than the water that is on his hand, meaning to say the first [rinsing] that is on his hands, the second [rinsing] purifies, but the firs [rinsing] that fell to the ground, the second [rinsing] does not purify.
+ונמצא על ידיו קיסם או צרור – even though that they are loose and do not form a partition [between the body and the water so as to make immersion ineffective], when the water comes upon them.
+ידיו טמאים – even though he placed upon them the second [rinsing], because the water that is on the pebgle became defiled on account of his hand, and the second [rinsing] of the water do not purify anything other than the water that is upon his hand, but not the water that is upon the pebble or the splinter/chip. Another explanation: “and there is found on his hands a chip or a pebble, and everything that interposes/forms a partition in the pouring water on the hands, even though he placed a second [rinsing] on his hands, the hands are ritually impure, and he did not purify it on account of the second [rinsing] of water, for the second [rinsing] of water does not purify other than the water that is upon the hand, gut not the hands themselves.
+כל שהוא מבריית המים טהור (whatever originates in water is clean) -as for example gnats and mosquitos that grow in the water, if they fell upon the hands at the time of pouring [of water for ritual washing], they do not interpose, for since they originate in the water. But the Halakha is not according to Rabban Simeon ben Gamaliel.
+
+Mishnah 3
+
+חזרו ליד טהורה - for since the first [rinsing of the hands] did not go past the wrist, the second [rinsing of the hands] were not defiled through their going out beyond the rest But when the first [rinsing of the hands] and the second [rinsing of the hands] went out beyond the wrist and returned to the hand, it is defiled, because the second [rinsing of the hands] with the first that went beyond the wrist, for the second [rinsing of the hands] does not purify the first [that go forth] beyond the wrist, but rather only until the wrist alone they purify.
+נטל את הראשונים לידו אחת – that he poured the first [rinsing of the hands] on each individual hand separately, and afterwards combined the two hands to pour upon them the second [rinsing of the hands], his hands are impure. For when he combined his hands, his hands wee defiled through their contact/touching one another, for eh water that was on this one defiles the water that was on top of its fellow [hand], like that they defiled a loaf of heave-offerings, and the hands were defiled on account of the impure liquids. But when he poured the second [rinsing of the hands], they did not purify the first [rinsing of the hands], because they were defiled on account of the waters of its partner, but on the contrary also the second [rinsing of the hands] were defiled by them. And especially when he poured the first [rinsing of the hands] this one (i.e., one hand) for itself and that one (i.e., the other hand) for itself, but if he poured the first [rinsing of the hands] for the two hands as one, the two hands are considered as one hand and hey don’t defile one another. Such is what I found as an explanation of this Mishnah in the explanations/commentaries of my Rabbis/Teachers. But Maimonides explained, that if he poured the first [rinsing of the hands] on only one hand alone, and afterwards combined both hands to pour upon them the second [rinsing of the hands], his hands are impure, for the second [rinsing of the hands] are defiled by the hand that was not purified, and they return and defile the pure hand.
+ושפשפה בחברתה (and rubbed his other hand) – that he had not poured [water upon to ritually cleanse], the water that was on it was defiled on account of the other hand that had not been poured upon, and they return and defile the hand that he poured [water upon].
+בראשו או בכותל – if he rubbed it on his head or on a wall in order to dry it.
+טהורה – but if after he rubbed it he returned and touched the same water that had come from his hand to his head or to the wall, it is defiled.. For those waters are defiled and they return and defile the hand that touched them. Even though that all the while that he did not rub, they are [purified/ as we need to say] with the rubbing, for when he rubbed and went back and touched, he made it worse.
+נוטלים ארבעה וחמשה זה בצד זה – and we don’t worry because of four things, because lest they were defiled that they (i.e., the water) fell from one hand to the other, or lest they have the law of water that work had been done with them, or because lest they didn’t pour from a vessel, or because perhaps they didn’t pour from one-quarter of a LOG.
+ובלבד שירפו (that they lie loosely) – that their hands [would lie loosely] so that there wouldn’t be an interposition/an intervening object there.
+
+Mishnah 4
+
+ספק נעשה בהן מלאכה – for work defiles the water for pouring, as is taught in the first chapter [of Tractate Yadayim, see Mishnah 3].
+טמאים – invalid for pouring [water for ritual cleansing of the hands].
+ספיקו טהור – even if there is with the water that he poured [for the ritual cleansing of the hands] so many of these doubts. And is the doubt of its being purified as the Rabbis and Rabbi Yossi argue in the concluding clause [of the Mishnah]. But the Halakha is not according to Rabbi Yossi.
+ספק ידים ליטמא ולטמא – (see Tractate Taharot, Chapter 4, Mishnah 7 as this Mishnah explains the general principle learned there) further on in the other segment [of the Mishnah] it explains it].
+שני ככרים טמאים - that impure foods defile the hands, as it is taught in the Mishnah [of Tractate Yadayim] in Chapter 3 [Mishnah 2]: “Whatever imparts unfitness to heave-offering imparts uncleanness to the hands to become second-degree of ritual uncleanness.”
+שני ככרים טהורים – we are speaking of Terumah/heave-offering, that the hands invalidate the heave-offering.
+הידים כמו שהיו והככרים כמות שהיו – that which is defiled in its defilement and that which is pure in its purity.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+המכניס ידיו לבית המנוגע ידיו תחילות (a person who pokes his hands into a leprous house -his hands are first degree of uncleanness) – it invalidates first degree in non-sacred matters, for something that is first-degree of uncleanness makes something second-degree of uncleanness in non-sacred things. And defiles first degree and invalidates first degree of uncleanness with heave-offering/Terumah. And it defiles two things and invalidates one in holy things.
+כל המטמא בגדים בשעת מגעו – as for example the flux of a person with gonorrhea and his spittle, and all of these are taught in the last chapter [Five] of [Tractate] Zavim [Mishnah 7] that a person who comes in contact with them defiles clothing at the time of his contact (see Mishnah 1 of that chapter).
+וכי היאך אשפר להן להיות תחילה – for it is not worthy to become first degree of uncleanness other than if that person came in contact with a primary source of ritual uncleanness. But if his hands came in contact with a primary source of ritual uncleanness, all of his body is defiled. Therefore, it is not in my hands to find the hands as a first-degree of ritual uncleanness, other than one pokes his hands into a leprous house, for if he poked his hands, he was not defied entirely, but if he defiles his clothing at the time of his contact, even though he is considered a primary source of ritual uncleanness to defile clothing and make something first-degree and second-degree of ritual uncleanness, he is not considered a primary source of uncleanness to defile a person, but he defiles the hands that came in contact with it to be first-degree of ritual uncleanness. But the Halakha is not according to Rabbi Akiva.
+את שנטמא באב הטומאה – that is to say, food and utensils/vessels that were defiled by a primary source of ritual uncleanness.
+מטמאין את הידים – but not food nor utensils/vessels that were defiled by liquids, for something that is second-degree ritual uncleanness does not make something second-degree ritual uncleanness. And the Halakha is according to the Sages.
+במה היתה הטומאה – of the oven, through a primary source of ritual uncleanness or through a liquid.
+
+Mishnah 2
+
+כל הפוסל את התרומה – that is second degree ritual impurity (i.e., food that became ritually impure through contact with first degree ritual impurity. It renders Terumah/heave-offering with third degree ritual impurity. The Sages decreed that sacred books/scrolls and unwashed hands have second degree ritual impurity status).
+מטמאה את חברתה – Whomever had one hand impure and it came in contact with his other pure hand, it becomes defiled, and both of them returned ritually impure.
+והלא כתבי הקודש – that they (i.e., the Rabbis) decreed that they (i.e., sacred books/scrolls) are second degree ritual impurity and they invalidate the heave-offering/Terumah (i.e., priest’s due), and they defile the hands that come in contact with them to be second [degree ritually impure], so we see that something second degree ritually impure makes [something else] second [degree ritually impure].
+ולא דברי סופרים מדברי סופרים – but the defilement of the hands of all of the defilements, is from the words of the Scribes (i.e., Rabbinic law – generally from the period of Ezra), for Shlomo (i.e., King Solomon) established [the laws of] Eruvin/Sabbath limits and hands [which are not found in the Written Torah]. And Holy Writ that defiles the hands is also from the words of the Scribes, which is from the eighteen matters (i.e., actually decrees) that they made on that day (i.e., when Rabban Gamaliel was deposed: see Talmud Berakhot 28a). But we do not judge/make a ruling from this case to that one to state that just as we found that Holy Scrolls that are second [degree of ritual impurity] make [something else] second [degree of ritual impurity], so here also in the remainder of the defilements that will be that something second [degree ritual impurity] will make [something else] second [degree ritual impurity, for what was established was established was established [and] what was not established was not established. But the Halakha is not according to Rabbi Yehoshua.
+
+Mishnah 3
+
+רצועות של תפילין מטמאות את הידים – that when they (i.e., the Rabbis) made the decree on [the defiling of] the hands that comes on account of a scroll that invalidates the heaven offering, they decreed also on the hands that came in contact with the straps of the Tefillin/phylacteries.
+ר' שמעון אומר כו' – But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 4
+
+שמלמעלן ושמלמטן (the upper and lower margins) - that he (i.e., the Scribe) needs to leave free without writing above from the column [in the parchment] three fingerbreadths and one handbreadth below.
+שבתחילה ושבסוף – at the beginning of the Scroll he needs to leave free in order to roll all of the Scroll, meaning to say, like the measurement of the circumference of the entire Scroll, that the Scroll, when t is rolled from its end to its beginning is similar to a Mezuzah when they fold it from [the word] אחד/[“God is] one,” directed towards the שמע/[first word of the] Shema. And at its conclusion in order to roll up the scroll of the Law around a cylinder (i.e., a handle). And especially when he doesn’t have anything there other than the Torah alone, he needs to do this, but when he fastens the [text of the] Torah, [the text of] the Prophets and [the text of] the Writings together, he needs to roll up the all of the Scroll at its end, in order to roll the cylinder at its beginning. But if he rolls it towards its beginning, it is found that the Torah (i.e., Five Books of Moses) is from the outside, and it is disgraceful that that Torah should be made into a guardian for the Prophets and the Writings. And it is this that we are speaking f in the first chapter of Bava Batra [13b-14a] and he makes it in order to roll [enough blank parchment wrapped around a cylinder from its beginning and in order that there be a circumference of the Scroll at its end.
+
+Mishnah 5
+
+כפרשת ויהי בנוסע הארון – because since that portion (Numbers 10:35-36) is considered like a Scroll (i.e., book of the Torah) by itself. And similarly, they stated in the Midrash Yelamdenu [regarding] (Proverbs 9:1): “[Wisdom has built her house,] She has shewn her seven pillars,” these are seven Scrolls of the Torah, since the book [of] “And God spoke” (i.e., referring to the Book of Numbers) was divided into three parts, and [there are] four other books (i.e., Genesis, Exodus, Leviticus and Deuteronomy), hence there are seven [books of the Torah]. (see Talmud Shabbat 116a and especially the first Tosafot that explains this Midrash on how the Israelites left Mount Sinai in a desire to discard their learning.)
+מגילה שכתוב בה – that is to say a writing sheet [which contains several columns] of a Torah scroll, since eighty five letters were written in it, it became sanctified and defiles the hands.
+Kohelet does not render the hands impure. This is because its wisdom is [King] Solomon's, and was not said through divine revelation:
+כדברי בן עזאי כך נחלקו וכך גמרו – and this is the Halakha.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בו ביום – This refers to the chapter above regarding the words of Rabbi Shimon ben Azzai, that speaks of the day when they appointed Rabbi Eleazar ben Azariah in the Academy [as the Nasi/president]. And every place where it states, "בו ביום" /on that day, in the Mishnah, it is regarding that day which is spoken of.
+נמנו (they were counted – i.e., the votes were taken [and they decided]) – they stood for the count, to whom the number of those defile and the number of those who purify, and they decided the law according to the majority.
+עריבת הרגלים – tub made for washing the feet.
+שנסדקה –[which was cracked] near its bottom, and it doesn’t hold water in order to wash his one foot.
+טמאה מדרס – for a tub made for a foot-bath prior its becoming cracked also was customary to sit in it, and it served [as a place] to sit while working.
+שר' עקיבא – he would dispute and saw that the tub for a foot-bath is like its name (i.e., for washing the feet only, and not for sitting), that is, that like its name, so it is, that there is no מדרס/Levitical uncleanness arising from someone with gonorrhea having immediate contact through treading or leaning upon it. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 2
+
+כל הזבחים שנזבחו שלא לשמן כשרים – this Mishnah is taught from the beginning of Tractate Zevakhim [Chapter 1, Mishnah 1] and there we have explained it.
+
+Mishnah 3
+
+עמון ומואב מה הן בשביעית – This is not Ammon and Moab that purified in Sihon which is in the inheritance of Reuben and Gad [in Transjordan], for this is the Land of Israel, even if you wish to state that those who came up from Babylonia [following seventy years of Exile in Babylonia following the Destruction of the First Temple] did not conquer it, perforce [the laws of] the Seventh Year are practiced in it, for it is taught in the Mishnah in the Tractate Sheviit, Chapter הפיגם/The Herb rue (i.e., Chapter 9) [Mishnah 2]: “There are three lands/regions [are delineated] with respect to [the laws] of removal: Judea, Transjordan and the Galilee.” And Transjordan is the land of Sihon. But we are speaking about the remainder of the land of Ammon and Moab where they didn’t purify in Sihon nor ever conquered it. Know, that when they include [a person] who made Aliyah [to the Land of Israel] from Babylonia and from Egypt.
+ולא שניתי מסדר השנים (I have not changed the order of the years) – of the world. After the year of [bringing] the Poor Man’s Tithe (i.e., year six of the cycle), we bring the Second Tithe [which is consumed in Jerusalem]. Therefore, it is appropriate in the Seventh Year [to bring] Second Tithe
+המעשר והתרומה – perforce, the Tithe that is mentioned here is Second Tithe, similar to Terumah/heave-offering which is holy, and not the Poor Man’s Tithe which is profane/non-consecrated, and one cannot make Second Tithe inoperative because of the poor.
+כמשיב על דברי ר' טרפון – to assist him.
+אבל לא לענין דבריו – meaning to say, but not from his reasoning.
+מצרים מעשה חדש – that the elders that existed after Ezra establish to separate tithes in Egypt.
+ובבבל מעשה ישן – it is the ordinance of the Prophets who existed prior to the Destruction of the Temple, but the matter was forgotten, for perhaps there wasn’t a need for the poor at that particular hour/time.
+עשה נביאים – and by the word of Prophecy, they made a special emergency dispensation (not to be taken as a precedent), and we don’t learn from it.
+הלכה למשה מסיני – Not exactly. For this is not from Torah, but rather, it is as if it is a usage dating from Moses as delivered from Sinai (i.e., a traditional interpretation of a written law). However, in the Tosefta [Tractate Yadayim, Chapter 2, Halakha 16 – in the Zuckermandel edition], it implies it is stating an actual usage dating from Moses as delivered from Sinai.
+
+Mishnah 4
+
+שנאמר ואסיר גבולות עמים (“I have erased the borders of peoples; I have plundered their treasures, And exiled their vast populations”) – that he (i.e., the Assyrians) would banish the people of this city and settle them in a different city, and he would banish the people of a different city and settle them in this city.
+ושבתי את שבות עמי ישראל ועדיין לא שבו – just as they (i.e., the children of Israel) did not return, so also, they (i.e., the people of Ammon) did not return.
+והתירו לבוא בקהל – for since that [members] from the seventy nations [of the known world] it is not forbidden for them to join/enter into the [Israelite] community other than the Ammonite and Moabite for all time, and an Egyptian and an Edomite for the first and second generations [it is forbidden for them to enter the Israelite community] (see Deuteronomy 23:8-9), here where these nations are not known for they (i.e., Ammonites and Moabites) have already been mixed up and combined among the rest of the other nations, we state: “he who separates [himself] - separates from a majority,” and all who convert are permitted to enter the [Israelite] community.
+
+Mishnah 5
+
+תרגום שכתבו עברית – The Aramaic interpretation/version that are in [the books of] Daniel and Ezra and [passages such as] (Jeremiah 10:11): “Thus you shall say to them: [Let the gods, who did not make heaven and earth, perish from the earth and from under these heavens],” if they wrote it in the Holy Tongue (i.e., Hebrew), and similarly, the words of the Prophet that are stated in the Holy Tongue that are written in Aramaic interpretation/version, do not defile the hands.
+כתב עברי – the writing that comes from the other side of the river (i.e., Euphrates in Babylonia). But the Cutheans (i.e., Samaritans) write this way until today, but the Israelites would use the same script in their secular words. And on the coins that are found in our hands today that were from the time of the Kings of Israel, they are engraved with this same script. But the script that we write Scrolls with today, it is called the Assyrian script (i.e., the modern form of Hebrew type – which was brought along by the returning Babylonian captives, and made to supersede the older Syriac or Samaritan letters), and it is the script that was on the Tablets [of the Law – i.e., the Ten Commandments]. And it is called Ashuri/Assyrian, which is the most substantial of the scripts (see also Sanhedrin 22a), it is the language of (Genesis 30:13): “Women will deem me fortunate. [So she named him Asher].”
+
+Mishnah 6
+
+אומרין צדוקין – those who contradict the Oral Torah are called Sadducees, on account of Tzadok and Baitus, students of Antigonos the man of Sokho (see Tractate Avot, Chapter 1, Mishnah 3 and Avot D’Rabbi Nathan, Chapter 5) that they began this disgrace/corruption initially. Because they heard from Antigonos the man of Sokho their Rabbi/Teacher, “Do not be like servants who serve the master in order to receive a reward.” They said, is it possible for a worker who goes to the trouble and engages in work all day long and in the evening, he doesn’t receive a reward? And they interpreted from the words of the Sages, and many sects from Israel joined with them, and until this day, there remains remnants of them in Egypt, in Damascus and in Constantine, and they are like sore in our eyes and a thorn in our sides, and we call them Karaites, because they don’t have anything other than the Bible alone.
+קובלין אנו עליכם – we are discontented/disturbed by your qualities.
+פרושים – to the Sages of Israel, they would call Pharisees, because they consume their non-sacred [foods] in ritual purity and separate themselves from contact with the commoners [who are not punctilious in their observance of tithing and Levitical uncleanness], as is taught in the Mishnah (Tractate Hagigah, Chapter 2, Mishnah 7): “The clothing of commoners is in the status of treading/Levitical uncleanness arising from a man who has gonorrhea having immediate contact by treading/leaning against.”
+תרוודות (spoon – pointed on top and curved at the end) – spoons that we eat with them. In the language of (see Tractate Nazir, Chapter 7, Mishnah 2 -49b): “a tarvad-full of dust.”
+אף ספרי הקודש לפי חיבתן היא טומאתן (according to their preciousness is their uncleanness) – that a person should not use them as a mat/cover for beasts. But according to their words, he would respond to the, and not according to the truth. For the reason that the Holy Books defile the hands, is in order that they should not bring the books/scrolls to loss, for the mice that are found near those who eat would ruin the Scrolls, as we explain at the conclusion of [Tractate] Zavim (see the Bartenura commentary to Mishnah 12 of the fifth chapter of the tractate concerning Terumah/heave-offering).
+
+Mishnah 7
+
+מטהרים את הניצוק (you declare pure/clean an uninterrupted flow of liquid poured from vessel to vessel) – as it is taught in the Mishnah in Tractate Makhshirin [Chapter 5, Mishnah 9]: “Any unbroken stream [of water] is clean [except for the thick honey and porridge].” If you pour from a pure/clean vessel to an unclean/impure vessel, that which remains in the upper vessel is clean/pure, for an uninterrupted flow of liquid poured from vessel to vessel is not considered a connection.
+אמת המים הבאה מן הקברות – the Sadducees admit regarding this that it is pure, as it is written (Leviticus 11:36): “[However, a spring or cistern] in which water is collected shall be pure.”
+שהרי אין בהם דעת – that they will intend to cause financial loss to their owners.
+ילך וידליק גדישו של אחר – and it is found that he causes his master [financial] loss of one-hundred Maneh on each day.
+
+Mishnah 8
+
+צדוקי גלילי – a Sadducee that was from the land of the Galilee.
+המושל עם משה בגט – that they would count the years of the [heathen] kings and write: “such-and-such [a time period] according to [the rule] of king so-and-so, and at the end of the Jewish bill of divorce, they write, “according to the law of Moses and [the people] Israel, and the matter is a disgrace to Moses.
+את המושל מלמעלה ואת השם מלמטן – that they would advance the name of Pharaoh to that of the name of the name of God, as it is written (Exodus 5:2): “But Pharaoh said, ‘Who is the LORD [that I should heed him and let Israel go? I do not know the LORD, nor will I let Israel go’].”
+וכשלקה – [when] Pharaoh [was smitten].
+מה הוא אומר ה' הצדיק – in order not to complete the Tractate with [the words], “Who is the LORD that I should heed him,” because you do not remain/endure with a negative matter, it (i.e., the Tractate] concludes with (Exodus 9:27): “The LORD is in the right [and I am my people are in the wrong].”
\ No newline at end of file
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@@ -0,0 +1,200 @@
+Bartenura on Mishnah Yadayim
+ברטנורא על משנה ידים
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה ידים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מי רביעית.</b> מים שיש בהן שיעור רביעית הלוג, שהוא ביצה ומחצה:
+<b>נותנים לידים לאחד אף לשנים.</b> לחד בעינן מתחילה רביעית. אף לשנים, אם היה בו מתחילה רביעית ונטל הראשון ואח״כ השני, אע״ג דלא היה רביעית גבי השני, שפיר דמי, הואיל ומשיירי טהרה אתו. ורמב״ם פירש, דדוקא מים שניים הוא דלא בעינן רביעית לכל חד וחד, הואיל וכבר נטהרו ידיו משטיפה ראשונה, אבל במים ראשונים, אין פחות מרביעית לכל אחד. ורבותי לא פירשו כן:
+<b>מחצית לוג לשלשה או לארבעה.</b> לפום שיעורא דרביעית לשנים, היה די ברביעית ומחצה לשלשה, אלא כיון דנפישי גברי חיישינן שמא לא ידקדקו יפה ליטול עד הפרק, שכל אחד מצמצם במים מפני חבירו. ומיהו אי איכא רביעית ומחצה, ונטל הראשון מהם חצי רביעית, הא ודאי דיועיל רביעית הנשאר לשנים האחרונים, דאפילו בתחילה סגי לשנים ברביעית, כל שכן השתא דאתו משיירי טהרה. וכי לא מהני הכא, הני מילי היכא דלא נשאר לשנים האחרונים רביעית:
+<b>ובלבד שלא יפחות לאחרון שבהן מרביעית.</b> שיהיה בכלי בשעה שהאחרון נוטל את ידיו, רביעית. ואין הלכה כר׳ יוסי:
+<b>מוסיפין על השניים ואין מוסיפין על הראשונים.</b> דין נטילת ידים שצריך ליטול ידיו עד הפרק, ולאחר שנטל ידיו בשטיפה אחת אע״ג דידיו טהורות, אם קינח אותם במפה, מכל מקום אם חוזר ונוגע במים שעל המפה, ידיו טמאות, ואם נגע בהן ככר של תרומה, נטמא, ולכך אורחיה דעביד שטיפה אחרת במים שניים לטהר המים הראשונים שעל גבי ידיו. והשתא קאמר דאם נתן המים שניים ולא הגיעו לפרק, יכול להוסיף עליהם ולשפוך מים במקום שלא שפך שם תחילה, ויטהרו המים הראשונים שעל גבי ידיו. אבל על הראשונים אם לא הגיעו לפרק, אינו יכול להוסיף, אלא צריך לנגב ידיו ולחזור ולשפוך בבת אחת מים שיגיעו לפרק:
+
+Mishnah 2
+
+<b>בכלי גללים.</b> כלים עשויין מגללי הבקר. דלא חשיבי כלים לענין טומאה:
+<b>לא בדפנות הכלים ולא בשולי המחץ.</b> משום דשבר. כלים נינהו:
+<b>ולא במגופת החבית.</b> דלאו להשתמש בתוכה עבידא אלא כיסוי לחבית:
+<b>בחפניו.</b> שלא ימלא חפניו מים וישפוך על ידי חבירו:
+<b>שאין ממלאים.</b> מילוי מים חיים לקדש בהן מי חטאת של אפר פרה. דכלי בעינן, דכתיב (במדבר י״ט:י״ז) מים חיים אל כלי:
+<b>ואין מק דשים.</b> נתינת האפר על גבי המים:
+<b>ואין מזין.</b> שטובל האזוב בכלי כדי להזות:
+<b>צמיד פתיל.</b> שברי כלי חרס שהקיפן צמיד פתיל ומונחין באוהל המת, אין מצילין על מה שבתוכן:
+<b>שאין מצילין.</b> כמו ואין מצילין. ודוגמתו בפרק קמא דביצה, שאפר כירה מוכן הוא. ופירשו בגמרא, הכי קאמר, ואפר כירה מוכן הוא:
+<b>מיד כלי חרס.</b> אם נפל שרץ בתוך כלי חרס, נטמא כל מה שבאוירו, חוץ מכלים ואדם שאין מיטמאין מאויר כלי חרס, דכתיב (ויקרא י״א:ל״ג) כל אשר בתוכו יטמא מכל האוכל אשר יאכל, אוכלין ומשקין מיטמאין מאויר כלי חרס, ואין אדם וכלים מיטמאין מאויר כלי חרס. ואם שברי כלים נתונים בתנור של חרס ושרץ בתנור, אין השברים מצילין על האוכלים שבתוכן:
+
+Mishnah 3
+
+<b>שנפסלו משתיית הבהמה.</b> כגון מחמת סרחון. אבל שנפסלו מחמת טיט, אפילו בקרקע פסולים:
+<b>בכלים פסולים.</b> דלא תקון רבנן נטילה אלא בראויין לשתיית בהמה:
+<b>בקרקע כשרים.</b> להטביל הידים דהא מקוה נינהו וכל גופו טובל בהן, ידיו לא כל שכן: 
+<b>קומוס.</b> גומ"א בלע"ז:
+<b>וקנקנתום.</b> ודריאול״י. ומזהיר כעין זכוכית:
+<b>עשה בהן מלאכה או ששרה בהן פתו פסולין.</b> משום דבטלן ונשתנו מתורת מים:
+<b>אפילו נתכוין לשרות בזה.</b> בתמיהה, וכי אפילו נתכוין לשרות פתו במקום אחד ונפל במקום אחר יהיו פסולים, והלא לא נתכוין ולא בטלם, אלא ודאי כשרים הם. ואין הלכה כר׳ שמעון התמני:  
+
+Mishnah 4
+
+<b>או שמיחה בהן את המדות.</b> לחלוחית שנדבקה בהן, ואינה יוצאה אלא בדוחק. להכי תני לשון מיחוי, כמו מיחוי קרביו דתנן בפסחים פרק אלו דברים (פסחים דף ס״ח):
+<b>פוסל בחדשים.</b> דאע״פ שהם נקיים, אין רגילות להשתמש בהם עד שידיחום תחילה. ואין הלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>גלוסקין.</b> ככרות לחם נקי וטהור:
+<b>ואם הדיח בהן ידיו.</b> וטח את הגלוסקין בידו:
+<b>כשרים.</b> המים שבכלי לנטילה. שלא נעשית מלאכה במים שבכלי, אלא במים. שלקח בחפניו:
+<b>מניח חבית בין ברכיו.</b> וברכיו מסייעין לשפוך, והיינו כח גברא, ומשום הכי לא פליג ר׳ יוסי בהא:
+<b>ומטה חבית על צדה.</b> ואפילו הלך וישב לו אח״כ והחבית שופכת מים כל היום כולו, מחמת הטייתו הוא, וחשיב כח גברא:
+<b>והקוף.</b> חיה ששמה מונא בלע״ז. ויש לה ידים כידי אדם:
+<b>נוטל לידים.</b> דכח נותן בעינן, כח אדם לא בעינן:
+<b>ר׳ יוסי פוסל בשני אלו.</b> בקוף, ובמטה חבית על צדה. בקוף, משום דבעינן כח אדם וליכא. ומטה חבית על צדה, לאו כח גברא חשיב ליה. ואין הלכה כר׳ יוסי:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>נטל ידו אחת משטיפה אחת.</b> קא קרי שטיפה אחת כל זמן שלא נטל כי אם פעם אחת עד הפרק. ובידו אחת הוא דסגי בפעם אחת, אע״ג דאין בכלי רביעית אלא דאתו משיירי טהרה. אבל לשתי ידיו, אע״ג דאתו משיירי טהרה, לא מהני עד שיטול שתי פעמים. ראשונים עד הפרק, ושניים עד הפרק. ורמב״ם מפרש, משטיפה אחת, משפיכה אחת. וכשנוטל שתי ידיו בשפיכה אחת, המים מיטמאים בידו אחת, ונמצא רוחץ השניה במים שנטמא, ולא טהרו ידיו עד שיטול מים שניים מרביעית. אבל כשנוטל ידו אחת בלבד, בשפיכה אחת, נטהרה ידו. וכשנוטל מים שניים לטהר המים שעל ידו, סגי בפחות מרביעית. ואין הלכה כר׳ מאיר:
+<b>נפל ככר של תרומה.</b> היכא דנטל את הראשונים מרביעית, ונפל עליהם ככר של תרומה, או נגע בככר של תרומה עם המים שבידו קודם שינגבם, או קודם שישפוך עליהן מים שניים:
+<b>טהור.</b> דכי היכי דמהנו לטהר ידיו, מהנו נמי לטהר עצמן:
+<b>ר׳ יוסי מטמא.</b> דסבר לטהר ידיו מהנו, אבל אינהו גופייהו טמאים:
+
+Mishnah 2
+
+<b>נטל את הראשונים למקום אחד.</b> שנטל את הראשונים בפחות מרביעית, כגון דאתו משיירי טהרה, וצריך ליטול את השניים. ונטל את הראשונים בזוית זו, ושניים בזוית אחרת:
+<b>ונפל ככר של תרומה.</b> למקום שנפלו ראשונים:
+<b>טמא.</b> הככר. והוא הדין אם נגע הככר במים ראשונים שעל ידיו, שהככר טמא:
+<b>על השניים טהור.</b> דשניים טהורים הן. אבל נטל ראשונים ושניים למקום אחד ונפל ככר של תרומה על המים, טמא, כדקתני סיפא שאין השניים מטהרים אלא מים שעל גבי היד, כלומר הראשונים שעל גבי ידיו, השניים מטהרים, אבל הראשונים שנפלו לארץ, אין השניים מטהרים:
+<b>ונמצא על ידיו קיסם או צרור.</b> אע״פ שהן רפויין ולא חייצי שהמים באים בהם:
+<b>ידיו טמאות.</b> אע״פ שנתן בהן את השניים. משום דמים שעל הצרור נטמאו מחמת ידיו, ואין המים השניים מטהרים אלא מים שעל גבי היד, ולא מים שעל גבי צרור וקיסם. פירוש אחר, ונמצא על ידיו קיסם או צרור, וכל דבר החוצץ בנטילת ידים, אע״פ שנתן על ידיו מים שניים, טמאות הידים, ולא טהרו מחמת המים שניים, שאין המים השניים מטהרים אלא המים שעל גבי היד, לא הידים עצמן:
+<b>כל שהוא מבריית המים טהור.</b> כגון יבחושים ויתושים הגדלים במים, אם נפלו על הידים בשעת נטילה, אינם חוצצים, הואיל והן מבריית המים. ואין הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 3
+
+<b>חזרו ליד טהורה.</b> דכיון דראשונים לא יצאו חוץ לפרק, לא נטמאו השניים ביציאתן חוץ לפרק. אבל כשיצאו ראשונים ושניים חוץ לפרק וחזרו ליד, טמאה, לפי שנטמאו השניים בראשונים שחוץ לפרק, שאין השניים מטהרים הראשונים [היוצאים] חוץ לפרק, אלא עד הפרק בלבד הן מטהרין:
+<b>נטל את הראשונים לידו אחת.</b> שנטל במים ראשונים כל יד ויד בפני עצמה, ואח״כ צירף שתי ידיו לשפוך עליהם מים שניים, ידיו טמאות. דכשצירף ידיו, נטמאו ידיו בנגיעתן זו בזו, דמים שעל גב זו מטמאים מים שעל גבי חברתה, כמו שהיו מטמאים ככר של תרומה, ונטמאו הידים מחמת משקין טמאים. וכשנטל את השניים, לא טיהרו את הראשונים, כיון שנטמאו מחמת מים של חברתה, אלא אדרבא גם השניים נטמאו בהן. ודוקא כשנטל את הראשונים זו לעצמה וזו לעצמה. אבל אם נטל את הראשונים לשתי ידיו כאחת, נחשבות שתי ידים כיד אחת ואין מיטמאות זו בזו. כך מצאתי פירוש משנה זו בפירושי רבותי. ורמב״ם פירש, נטל את הראשונים לידו אחת, שנתן מים ראשונים על גבי יד אחת בלבד, ואח״כ צירף שתיהן לשפוך עליהן מים שניים, ידיו טמאות. שהמים שניים מיטמאין באותה היד שלא נטהרה, וחוזרים ומטמאים היד הטהורה:
+<b>ושפשפה בחברתה.</b> שלא נטלה. נטמאו המים שעליה מחמת חברתה דלא נטלה, וחוזרים ומטמאין את היד שנטל:
+<b>בראשו או בכותל.</b> אם שפשפה בראשו או בכותל כדי לנגבה:
+<b>טהורה.</b> ואם לאחר ששפשף חזר ונגע באותן המים שבאו מידו לראשו או לכותל, טמאה. שאותן מים טמאין הן וחוזרים ומטמאים היד שנגעה בהן. אע״ג דכל כמה דלא שפשף (לא מיטמאים) [מטהרין. כצ״ל] בשפשוף, כי שפשף וחזר ונגע, גרע טפי:
+<b>נוטלים ארבעה וחמשה זה בצד זה.</b> ואין חוששים משום ארבעה דברים, משום שמא נטמאו כשנפלו מיד זה ליד זה, ושמא יש להם דין מים שנעשה בהם מלאכה, ומשום שמא לא נטלו מן הכלי, ומשום שמא לא נטלו מן הרביעית:
+<b>ובלבד שירפו.</b> ידיהם שלא תהיה שם חציצה:
+
+Mishnah 4
+
+<b>ספק נעשה בהן מלאכה.</b> דמלאכה פוסלת מים לנטילה, כדתנן בפרק קמא:
+<b>טמאים.</b> פסולים לנטילה:
+<b>ספיקן טהור אפילו יש במים שנטל כל הנך ספיקות.</b> והיינו ספק ליטהר דפליגי בסיפא רבנן ור׳ יוסי. ואין הלכה כר׳ יוסי:
+<b>ספק ידים ליטמא ולטמא.</b> לקמן באידך בבא מפרש לה:
+<b>שני ככרים טמאים.</b> דאוכלים טמאים מטמאים את הידים, כדתנן לקמן בפרק ג׳ [משנה ב׳], כל הפוסל את התרומה מטמא את הידים להיות שניות:
+<b>שני ככרים טהורים.</b> בשל תרומה איירי. שהידים פוסלות את התרומה:
+<b>הידים כמו שהיו והככרים כמות שהיו.</b> הטמא בטומאתו והטהור בטהרתו:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המכניס ידיו לבית המנוגע ידיו תחילות.</b> פוסל אחד בחולין, דראשון עושה שני בחולין. ומטמא אחד ופוסל אחד בתרומה. ומטמא שנים ופוסל אחד בקודש:
+<b>כל המטמא בגדים בשעת מגעו.</b> כגון זובו של זב ורוקו, וכל הני דתנן בפרק בתרא דזבים, שהנוגע בהן מטמא בגדים בשעת מגעו:
+<b>וכי היאך אפשר להם להיות תחילה.</b> שאין ראוי להיות תחילה אלא הנוגע באב הטומאה. ואם נגע בידיו באב הטומאה, נטמא כל גופו. הלכך אין בידי למצוא [לכם] ידים תחילה, חוץ מהמכניס ידיו לבית המנוגע, שאם הכניס ידיו לא נטמא כולו. והמטמא בגדים בשעת מגעו, שאף על פי שהוא חשוב אב הטומאה לטמא בגדים ולעשות ראשון ושני, אינו חשוב אב הטומאה לטמא אדם, אבל מטמא את הידים שנגעו בו להיות תחילות. ואין הלכה כר׳ עקיבא:
+<b>את שנטמא באב הטומאה.</b> כלומר, אוכלים וכלים שנטמאו באב הטומאה:
+<b>מטמאין את הידים.</b> ולא אוכלים וכלים שנטמאו במשקין. דאין שני עושה שני. והלכה כחכמים:
+<b>במה היתה הטומאה.</b> של תנור, באב הטומאה או במשקה:  
+
+Mishnah 2
+
+<b>כל הפוסל את התרומה.</b> דהיינו שני לטומאה, שהוא פוסל שלישי בתרומה:
+<b>היד מטמאה את חברתה.</b> מי שהיתה ידו אחת טמאה ונגעה בידו האחרת טהורה, נטמאת, וחזרו שתיהן טמאות:
+<b>והלא כתבי הקודש.</b> שגזרו עליהן להיות שני לטומאה ופוסלים את התרומה, והן מטמאין את הידים הנוגעות בהן לעשותן שניות, אלמא שני עושה שני:
+<b>ולא דברי סופרים מדברי סופרים.</b> וטומאת ידים בכל הטומאות, מדברי סופרים היא, דשלמה תיקן עירובין [ונטילת] וידים. וכתבי הקודש שמטמאין את הידים נמי מדברי סופרים, משמונה עשר דבר שגזרו בו ביום. ואין דנים זו מזו לומר כשם שמצינו בכתבי הקודש ששני עושה שני הכי נמי בשאר טומאות יהיה שני עושה שני, דמאי דתקון תקון, מאי דלא תקון לא תקון. ואין הלכה כר׳ יהושע:
+
+Mishnah 3
+
+<b>רצועות של תפילין מטמאות את הידים.</b> דכשגזרו על הידים הבאות מחמת ספר שפוסלות את התרומה, גזרו נמי על הידים שנגעו ברצועות של תפילין:
+<b>ר׳ שמעון אומר כו׳</b> ואין הלכה כר׳ שמעון:
+
+Mishnah 4
+
+<b>שמלמעלן ושמלמטן.</b> שצריך שיניח פנוי בלא כתיבה למעלה מן הדף שלש אצבעות ולמטה טפח:
+<b>שבתחילה ושבסוף.</b> בתחילת הספר צריך שיניח פנוי כדי לגלול כל הספר, כלומר כשיעור היקף של כל הספר, שהספר מסופו לתחילתו הוא נגלל, דומיא דמזוזה דכורכים אותה מאחד כלפי שמע. ובסופו, כדי לגול עמוד. ודוקא כשאין שם אלא תורה לבדה, צריך לעשות כן. אבל המדביק תורה נביאים וכתובים ביחד, צריך כדי לגול כל הספר בסופו, וכדי לגול עמוד בתחילתו. שאם הוא גוללו לתחילתו, נמצאת תורה מבחוץ, וגנאי הוא שתיעשה תורה שומר לנביאים וכתובים. ובהכי מיירי הא דאמרינן בפרק קמא דבבא בתרא ועושה לו כדי לגול עמוד בתחילתו וכדי היקף כל הספר בסופו:
+
+Mishnah 5
+
+<b>כפרשת ויהי בנסוע הארון.</b> לפי שאותה פרשה היא חשובה כספר בפני עצמו. וכך אמרו במדרש, (והוא בגמרא שבת דף קטז תוי״ט) חצבה עמודיה שבעה (משלי ט׳:א׳) אלו שבעה ספרי תורות, שספר וידבר נחלק לשלשה חלקים, וארבעה ספרים אחרים, הרי שבעה:
+<b>מגילה שכתוב בה.</b> כלומר יריעה של ספר תורה, כיון שנכתב בה שמונים וחמש אותיות, נתקדשה ומטמאה את הידים:
+<b>קהלת אינו מטמא את הידים.</b> מפני שחכמתו של שלמה היא, ולא ברוח הקודש נאמרה:
+<b>כדברי בן עזאי כך נחלקו וכך גמרו.</b> וכן הלכה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בו ביום.</b> אפירקין דלעיל קאי, אמלתיה דר׳ שמעון בן עזאי, דמיירי ביום שהושיבו את ר׳ אלעזר בן עזריה בישיבה. וכל מקום שנאמר במשנה בו ביום, על אותו יום נאמר:
+<b>נמנו.</b> עמדו למנין, לדעת מנין המטמאים ומנין המטהרים, וגמרו הדין על פי הרוב:
+<b>עריבת הרגלים.</b> עריבה עשויה לרחיצת הרגלים:
+<b>שנסדקה.</b> סמוך לשוליה, ואינה מחזקת מים כדי רחיצת רגלו אחת:
+<b>טמאה מדרס.</b> דעריבה קודם שנסדקה נמי היו רגילים לישב בה, והיתה משמשת ישיבה עם מלאכתה:
+<b>שר׳ עקיבא.</b> היה חולק ואומר עריבת הרגלים כשמה, כלומר כשמה כן היא, שאין שם מדרס עליה. ואין הלכה כר׳ עקיבא:
+
+Mishnah 2
+
+<b>כל הזבחים שנזבחו שלא לשמן כשרים.</b> משנה זו בתחילת מסכת זבחים היא שנויה, ושם פירשנוה:
+
+Mishnah 3
+
+<b>עמון ומואב מה הן בשביעית.</b> אין זה עמון ומואב שטהרו בסיחון שהיא נחלת ראובן וגד, דההיא ארץ ישראל היא, אפילו אם תמצא לומר שלא כבשוה עולי בבל, על כרחך שביעית נוהגת בה, דהא תנן במסכת שביעית פרק הפיגם, שלש ארצות לביעור, יהודה ועבר הירדן והגליל. ועבר הירדן היא ארץ סיחון. אלא בשאר ארץ עמון ומואב שלא טהרו בסיחון ולא כבשו מעולם איירי. תדע, מדמייתי עלה מבבל וממצרים:
+<b>לא שיניתי מסדר השנים.</b> של עולם. אחר השנה של מעשר עני מביאין מעשר שני, והרי בששית מעשר עני, לפיכך ראוי בשביעית מעשר שני:
+<b>המעשר והתרומה.</b> ועל כרחך המעשר האמור כאן, מעשר שני הוא, דומיא דתרומה שהיא קודש, ולא מעשר עני שהוא חול גמור, ואין לדחות מעשר שני מפני עניים:
+<b>כמשיב על דברי טרפון.</b> לסייע לו:
+<b>אבל לא לענין דבריו.</b> כלומר ולא מטעמיה:
+<b>מצרים מעשה חדש.</b> שהזקנים שהיו אחר עזרא תיקנו להפריש מעשר במצרים:
+<b>ובבל מעשה ישן.</b> תקנת נביאים שהיו קודם חרבן הבית, ונשכח הדבר, דשמא לא היה צורך עניים באותה שעה:
+<b>מעשה נביאים.</b> ועל פי נבואה עשו הוראת שעה, ואין למדים ממנה:
+<b>הלכה למשה מסיני.</b> לאו דוקא. דאין זה מן התורה, אלא כאילו היא הלכה למשה מסיני. מיהו בתוספתא משמע דהלכה למשה מסיני ממש קאמר:
+
+Mishnah 4
+
+<b>שנאמר ואסיר גבולות עמים.</b> שהיה מגלה בני עיר זו ומושיבן בעיר אחרת, ומגלה בני עיר אחרת ומושיבן בעיר זו:
+<b>ושבתי את שבות עמי ישראל ועדיין לא שבו.</b> וכשם שאלו לא שבו, כך אלו לא שבו:
+<b>והתירוהו לבוא בקהל.</b> דכיון דמשבעים האומות אין אסור לבוא בקהל אלא עמוני ומואבי עד עולם, ומצרי ואדומי דור ראשון ושני, השתא שאין אלו האומות ידועים, שכבר נתבלבלו ונתערבו בין שאר האומות, אמרינן כל דפריש מרובא פריש, וכל המתגייר מותר לבוא בקהל מיד:
+
+Mishnah 5
+
+<b>תרגום שכתבו עברית.</b> תרגום שבדניאל ועזרא וכגון כדנה תאמרון להום שבירמיה (פרק י׳), אם כתבו בלשון הקודש, וכן דברי הנביא הנאמרים בלשון הקודש שכתבן תרגום, אין מטמאים את הידים:
+<b>כתב עברי.</b> הכתב שבא מעבר הנהר. והכותיים כותבים בו עד היום, וישראל היו משתמשין באותו כתב בדברי חול. ובמטבעות של כתב הנמצאים בידינו היום שהיו מזמן מלכי ישראל, מפותחות באותו כתב. אבל הכתב שאנו כותבים בו ספרים היום, כתב אשורי הוא נקרא, והוא הכתב שהיה בלוחות. ונקרא אשורי, המאושר שהוא שבכתיבות, לשון באשרי כי אשרוני בנות (בראשית ל׳:י״ג):
+
+Mishnah 6
+
+<b>אומרים צדוקין.</b> המכחישין תורה שבעל פה נקראים צדוקים, על שם צדוק וביתוס תלמידיו של אנטיגנוס איש סוכו שהתחילו בקלקלה זו תחילה. לפי ששמעו מאנטיגנוס רבן אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס. אמרו, אפשר פועל טורח ועושה מלאכה כל היום כולו ולערב אינו מקבל שכר, ופירשו מדברי חכמים, ונתחברו עמהם כתות מישראל, ועד היום הזה נשארו מהם פליטים במצרים בדמשק ובקוסטאנטינ״א, והם לשכים בעינינו ולצנינים בצדנו, ואנו קורים להם קראים, לפי שאין להם אלא המקרא בלבד:
+<b>קובלין אנו עליכם.</b> מתרעמים אנו על מדותיכם:
+<b>פרושים.</b> לחכמי ישראל היו קורין פרושים, לפי שאוכלין חוליהן בטהרה ופרושים ממגע עם הארץ, דתנן בגדי עם הארץ מדרס לפרושים:
+<b>(וספרי המירם. ספרי המינים. ונקראים המירם, שהמירו דת האמת בדברי שקר): תרוודות.</b> כפות שאוכלים בהן. לשון מלוא תרווד רקב:
+<b>אף ספרי הקודש לפי חבתן היא טומאתן.</b> שלא יעשם אדם שטיחין על גבי בהמה. ולפי דבריהם היה משיב להם, ולא לפי האמת. דטעמא דספרי הקודש מטמאין את הידים, כדי שלא יבואו הספרים לידי פסידא, שהעכברים המצויין אצל האוכלים היו מפסידים את הספרים, כדפרשינן בסוף זבים:  
+
+Mishnah 7
+
+<b>מטהרים את הניצוק.</b> דתנן במסכת מכשירין, כל הניצוק, טהור. אם מערה מכלי טהור לכלי טמא, מה שנשאר בכלי העליון, טהור, דניצוק אינו חיבור:
+<b>אמת המים הבאה מן הקברות.</b> מודו בה צדוקים דטהורה, דכתיב (ויקרא י״א:ל״ו) מקוה מים יהיה טהור:
+<b>שהרי אין בהן דעת.</b> שיכוונו להפסיד ממון לבעליהן:
+<b>ילך וידליק גדישו של אחר.</b> ונמצא מפסיד את רבו מאה מנה בכל יום:
+
+Mishnah 8
+
+<b>צדוקי גלילי.</b> צדוקי שהיה מארץ הגליל:
+<b>המושל עם משה בגט.</b> שהיו מונים לשנות המלכים וכותבים בכך וכך למלך פלוני, ובסוף הגט כותבין כדת משה וישראל, וגנאי הדבר למשה:
+<b>את המושל מלמעלן ואת השם מלמטן.</b> שמקדימין שם פרעה לשם השם, דכתיב ויאמר פרעה מי ה׳:
+<b>וכלשקה.</b> פרעה:
+<b>מה הוא אומר ה׳ הצדיק.</b> כדי שלא להשלים המסכתא במי ה׳ אשר אשמע בקולו, משום אל תעמוד בדבר רע, השלים בה׳ הצדיק:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Yadayim/Hebrew/merged.txt
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@@ -0,0 +1,203 @@
+Bartenura on Mishnah Yadayim
+ברטנורא על משנה ידים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Yadayim
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה ידים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מי רביעית.</b> מים שיש בהן שיעור רביעית הלוג, שהוא ביצה ומחצה:
+<b>נותנים לידים לאחד אף לשנים.</b> לחד בעינן מתחילה רביעית. אף לשנים, אם היה בו מתחילה רביעית ונטל הראשון ואח״כ השני, אע״ג דלא היה רביעית גבי השני, שפיר דמי, הואיל ומשיירי טהרה אתו. ורמב״ם פירש, דדוקא מים שניים הוא דלא בעינן רביעית לכל חד וחד, הואיל וכבר נטהרו ידיו משטיפה ראשונה, אבל במים ראשונים, אין פחות מרביעית לכל אחד. ורבותי לא פירשו כן:
+<b>מחצית לוג לשלשה או לארבעה.</b> לפום שיעורא דרביעית לשנים, היה די ברביעית ומחצה לשלשה, אלא כיון דנפישי גברי חיישינן שמא לא ידקדקו יפה ליטול עד הפרק, שכל אחד מצמצם במים מפני חבירו. ומיהו אי איכא רביעית ומחצה, ונטל הראשון מהם חצי רביעית, הא ודאי דיועיל רביעית הנשאר לשנים האחרונים, דאפילו בתחילה סגי לשנים ברביעית, כל שכן השתא דאתו משיירי טהרה. וכי לא מהני הכא, הני מילי היכא דלא נשאר לשנים האחרונים רביעית:
+<b>ובלבד שלא יפחות לאחרון שבהן מרביעית.</b> שיהיה בכלי בשעה שהאחרון נוטל את ידיו, רביעית. ואין הלכה כר׳ יוסי:
+<b>מוסיפין על השניים ואין מוסיפין על הראשונים.</b> דין נטילת ידים שצריך ליטול ידיו עד הפרק, ולאחר שנטל ידיו בשטיפה אחת אע״ג דידיו טהורות, אם קינח אותם במפה, מכל מקום אם חוזר ונוגע במים שעל המפה, ידיו טמאות, ואם נגע בהן ככר של תרומה, נטמא, ולכך אורחיה דעביד שטיפה אחרת במים שניים לטהר המים הראשונים שעל גבי ידיו. והשתא קאמר דאם נתן המים שניים ולא הגיעו לפרק, יכול להוסיף עליהם ולשפוך מים במקום שלא שפך שם תחילה, ויטהרו המים הראשונים שעל גבי ידיו. אבל על הראשונים אם לא הגיעו לפרק, אינו יכול להוסיף, אלא צריך לנגב ידיו ולחזור ולשפוך בבת אחת מים שיגיעו לפרק:
+
+Mishnah 2
+
+<b>בכלי גללים.</b> כלים עשויין מגללי הבקר. דלא חשיבי כלים לענין טומאה:
+<b>לא בדפנות הכלים ולא בשולי המחץ.</b> משום דשבר. כלים נינהו:
+<b>ולא במגופת החבית.</b> דלאו להשתמש בתוכה עבידא אלא כיסוי לחבית:
+<b>בחפניו.</b> שלא ימלא חפניו מים וישפוך על ידי חבירו:
+<b>שאין ממלאים.</b> מילוי מים חיים לקדש בהן מי חטאת של אפר פרה. דכלי בעינן, דכתיב (במדבר י״ט:י״ז) מים חיים אל כלי:
+<b>ואין מק דשים.</b> נתינת האפר על גבי המים:
+<b>ואין מזין.</b> שטובל האזוב בכלי כדי להזות:
+<b>צמיד פתיל.</b> שברי כלי חרס שהקיפן צמיד פתיל ומונחין באוהל המת, אין מצילין על מה שבתוכן:
+<b>שאין מצילין.</b> כמו ואין מצילין. ודוגמתו בפרק קמא דביצה, שאפר כירה מוכן הוא. ופירשו בגמרא, הכי קאמר, ואפר כירה מוכן הוא:
+<b>מיד כלי חרס.</b> אם נפל שרץ בתוך כלי חרס, נטמא כל מה שבאוירו, חוץ מכלים ואדם שאין מיטמאין מאויר כלי חרס, דכתיב (ויקרא י״א:ל״ג) כל אשר בתוכו יטמא מכל האוכל אשר יאכל, אוכלין ומשקין מיטמאין מאויר כלי חרס, ואין אדם וכלים מיטמאין מאויר כלי חרס. ואם שברי כלים נתונים בתנור של חרס ושרץ בתנור, אין השברים מצילין על האוכלים שבתוכן:
+
+Mishnah 3
+
+<b>שנפסלו משתיית הבהמה.</b> כגון מחמת סרחון. אבל שנפסלו מחמת טיט, אפילו בקרקע פסולים:
+<b>בכלים פסולים.</b> דלא תקון רבנן נטילה אלא בראויין לשתיית בהמה:
+<b>בקרקע כשרים.</b> להטביל הידים דהא מקוה נינהו וכל גופו טובל בהן, ידיו לא כל שכן: 
+<b>קומוס.</b> גומ"א בלע"ז:
+<b>וקנקנתום.</b> ודריאול״י. ומזהיר כעין זכוכית:
+<b>עשה בהן מלאכה או ששרה בהן פתו פסולין.</b> משום דבטלן ונשתנו מתורת מים:
+<b>אפילו נתכוין לשרות בזה.</b> בתמיהה, וכי אפילו נתכוין לשרות פתו במקום אחד ונפל במקום אחר יהיו פסולים, והלא לא נתכוין ולא בטלם, אלא ודאי כשרים הם. ואין הלכה כר׳ שמעון התמני:  
+
+Mishnah 4
+
+<b>או שמיחה בהן את המדות.</b> לחלוחית שנדבקה בהן, ואינה יוצאה אלא בדוחק. להכי תני לשון מיחוי, כמו מיחוי קרביו דתנן בפסחים פרק אלו דברים (פסחים דף ס״ח):
+<b>פוסל בחדשים.</b> דאע״פ שהם נקיים, אין רגילות להשתמש בהם עד שידיחום תחילה. ואין הלכה כר׳ יוסי:
+
+Mishnah 5
+
+<b>גלוסקין.</b> ככרות לחם נקי וטהור:
+<b>ואם הדיח בהן ידיו.</b> וטח את הגלוסקין בידו:
+<b>כשרים.</b> המים שבכלי לנטילה. שלא נעשית מלאכה במים שבכלי, אלא במים. שלקח בחפניו:
+<b>מניח חבית בין ברכיו.</b> וברכיו מסייעין לשפוך, והיינו כח גברא, ומשום הכי לא פליג ר׳ יוסי בהא:
+<b>ומטה חבית על צדה.</b> ואפילו הלך וישב לו אח״כ והחבית שופכת מים כל היום כולו, מחמת הטייתו הוא, וחשיב כח גברא:
+<b>והקוף.</b> חיה ששמה מונא בלע״ז. ויש לה ידים כידי אדם:
+<b>נוטל לידים.</b> דכח נותן בעינן, כח אדם לא בעינן:
+<b>ר׳ יוסי פוסל בשני אלו.</b> בקוף, ובמטה חבית על צדה. בקוף, משום דבעינן כח אדם וליכא. ומטה חבית על צדה, לאו כח גברא חשיב ליה. ואין הלכה כר׳ יוסי:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>נטל ידו אחת משטיפה אחת.</b> קא קרי שטיפה אחת כל זמן שלא נטל כי אם פעם אחת עד הפרק. ובידו אחת הוא דסגי בפעם אחת, אע״ג דאין בכלי רביעית אלא דאתו משיירי טהרה. אבל לשתי ידיו, אע״ג דאתו משיירי טהרה, לא מהני עד שיטול שתי פעמים. ראשונים עד הפרק, ושניים עד הפרק. ורמב״ם מפרש, משטיפה אחת, משפיכה אחת. וכשנוטל שתי ידיו בשפיכה אחת, המים מיטמאים בידו אחת, ונמצא רוחץ השניה במים שנטמא, ולא טהרו ידיו עד שיטול מים שניים מרביעית. אבל כשנוטל ידו אחת בלבד, בשפיכה אחת, נטהרה ידו. וכשנוטל מים שניים לטהר המים שעל ידו, סגי בפחות מרביעית. ואין הלכה כר׳ מאיר:
+<b>נפל ככר של תרומה.</b> היכא דנטל את הראשונים מרביעית, ונפל עליהם ככר של תרומה, או נגע בככר של תרומה עם המים שבידו קודם שינגבם, או קודם שישפוך עליהן מים שניים:
+<b>טהור.</b> דכי היכי דמהנו לטהר ידיו, מהנו נמי לטהר עצמן:
+<b>ר׳ יוסי מטמא.</b> דסבר לטהר ידיו מהנו, אבל אינהו גופייהו טמאים:
+
+Mishnah 2
+
+<b>נטל את הראשונים למקום אחד.</b> שנטל את הראשונים בפחות מרביעית, כגון דאתו משיירי טהרה, וצריך ליטול את השניים. ונטל את הראשונים בזוית זו, ושניים בזוית אחרת:
+<b>ונפל ככר של תרומה.</b> למקום שנפלו ראשונים:
+<b>טמא.</b> הככר. והוא הדין אם נגע הככר במים ראשונים שעל ידיו, שהככר טמא:
+<b>על השניים טהור.</b> דשניים טהורים הן. אבל נטל ראשונים ושניים למקום אחד ונפל ככר של תרומה על המים, טמא, כדקתני סיפא שאין השניים מטהרים אלא מים שעל גבי היד, כלומר הראשונים שעל גבי ידיו, השניים מטהרים, אבל הראשונים שנפלו לארץ, אין השניים מטהרים:
+<b>ונמצא על ידיו קיסם או צרור.</b> אע״פ שהן רפויין ולא חייצי שהמים באים בהם:
+<b>ידיו טמאות.</b> אע״פ שנתן בהן את השניים. משום דמים שעל הצרור נטמאו מחמת ידיו, ואין המים השניים מטהרים אלא מים שעל גבי היד, ולא מים שעל גבי צרור וקיסם. פירוש אחר, ונמצא על ידיו קיסם או צרור, וכל דבר החוצץ בנטילת ידים, אע״פ שנתן על ידיו מים שניים, טמאות הידים, ולא טהרו מחמת המים שניים, שאין המים השניים מטהרים אלא המים שעל גבי היד, לא הידים עצמן:
+<b>כל שהוא מבריית המים טהור.</b> כגון יבחושים ויתושים הגדלים במים, אם נפלו על הידים בשעת נטילה, אינם חוצצים, הואיל והן מבריית המים. ואין הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 3
+
+<b>חזרו ליד טהורה.</b> דכיון דראשונים לא יצאו חוץ לפרק, לא נטמאו השניים ביציאתן חוץ לפרק. אבל כשיצאו ראשונים ושניים חוץ לפרק וחזרו ליד, טמאה, לפי שנטמאו השניים בראשונים שחוץ לפרק, שאין השניים מטהרים הראשונים [היוצאים] חוץ לפרק, אלא עד הפרק בלבד הן מטהרין:
+<b>נטל את הראשונים לידו אחת.</b> שנטל במים ראשונים כל יד ויד בפני עצמה, ואח״כ צירף שתי ידיו לשפוך עליהם מים שניים, ידיו טמאות. דכשצירף ידיו, נטמאו ידיו בנגיעתן זו בזו, דמים שעל גב זו מטמאים מים שעל גבי חברתה, כמו שהיו מטמאים ככר של תרומה, ונטמאו הידים מחמת משקין טמאים. וכשנטל את השניים, לא טיהרו את הראשונים, כיון שנטמאו מחמת מים של חברתה, אלא אדרבא גם השניים נטמאו בהן. ודוקא כשנטל את הראשונים זו לעצמה וזו לעצמה. אבל אם נטל את הראשונים לשתי ידיו כאחת, נחשבות שתי ידים כיד אחת ואין מיטמאות זו בזו. כך מצאתי פירוש משנה זו בפירושי רבותי. ורמב״ם פירש, נטל את הראשונים לידו אחת, שנתן מים ראשונים על גבי יד אחת בלבד, ואח״כ צירף שתיהן לשפוך עליהן מים שניים, ידיו טמאות. שהמים שניים מיטמאין באותה היד שלא נטהרה, וחוזרים ומטמאים היד הטהורה:
+<b>ושפשפה בחברתה.</b> שלא נטלה. נטמאו המים שעליה מחמת חברתה דלא נטלה, וחוזרים ומטמאין את היד שנטל:
+<b>בראשו או בכותל.</b> אם שפשפה בראשו או בכותל כדי לנגבה:
+<b>טהורה.</b> ואם לאחר ששפשף חזר ונגע באותן המים שבאו מידו לראשו או לכותל, טמאה. שאותן מים טמאין הן וחוזרים ומטמאים היד שנגעה בהן. אע״ג דכל כמה דלא שפשף (לא מיטמאים) [מטהרין. כצ״ל] בשפשוף, כי שפשף וחזר ונגע, גרע טפי:
+<b>נוטלים ארבעה וחמשה זה בצד זה.</b> ואין חוששים משום ארבעה דברים, משום שמא נטמאו כשנפלו מיד זה ליד זה, ושמא יש להם דין מים שנעשה בהם מלאכה, ומשום שמא לא נטלו מן הכלי, ומשום שמא לא נטלו מן הרביעית:
+<b>ובלבד שירפו.</b> ידיהם שלא תהיה שם חציצה:
+
+Mishnah 4
+
+<b>ספק נעשה בהן מלאכה.</b> דמלאכה פוסלת מים לנטילה, כדתנן בפרק קמא:
+<b>טמאים.</b> פסולים לנטילה:
+<b>ספיקן טהור אפילו יש במים שנטל כל הנך ספיקות.</b> והיינו ספק ליטהר דפליגי בסיפא רבנן ור׳ יוסי. ואין הלכה כר׳ יוסי:
+<b>ספק ידים ליטמא ולטמא.</b> לקמן באידך בבא מפרש לה:
+<b>שני ככרים טמאים.</b> דאוכלים טמאים מטמאים את הידים, כדתנן לקמן בפרק ג׳ [משנה ב׳], כל הפוסל את התרומה מטמא את הידים להיות שניות:
+<b>שני ככרים טהורים.</b> בשל תרומה איירי. שהידים פוסלות את התרומה:
+<b>הידים כמו שהיו והככרים כמות שהיו.</b> הטמא בטומאתו והטהור בטהרתו:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המכניס ידיו לבית המנוגע ידיו תחילות.</b> פוסל אחד בחולין, דראשון עושה שני בחולין. ומטמא אחד ופוסל אחד בתרומה. ומטמא שנים ופוסל אחד בקודש:
+<b>כל המטמא בגדים בשעת מגעו.</b> כגון זובו של זב ורוקו, וכל הני דתנן בפרק בתרא דזבים, שהנוגע בהן מטמא בגדים בשעת מגעו:
+<b>וכי היאך אפשר להם להיות תחילה.</b> שאין ראוי להיות תחילה אלא הנוגע באב הטומאה. ואם נגע בידיו באב הטומאה, נטמא כל גופו. הלכך אין בידי למצוא [לכם] ידים תחילה, חוץ מהמכניס ידיו לבית המנוגע, שאם הכניס ידיו לא נטמא כולו. והמטמא בגדים בשעת מגעו, שאף על פי שהוא חשוב אב הטומאה לטמא בגדים ולעשות ראשון ושני, אינו חשוב אב הטומאה לטמא אדם, אבל מטמא את הידים שנגעו בו להיות תחילות. ואין הלכה כר׳ עקיבא:
+<b>את שנטמא באב הטומאה.</b> כלומר, אוכלים וכלים שנטמאו באב הטומאה:
+<b>מטמאין את הידים.</b> ולא אוכלים וכלים שנטמאו במשקין. דאין שני עושה שני. והלכה כחכמים:
+<b>במה היתה הטומאה.</b> של תנור, באב הטומאה או במשקה:  
+
+Mishnah 2
+
+<b>כל הפוסל את התרומה.</b> דהיינו שני לטומאה, שהוא פוסל שלישי בתרומה:
+<b>היד מטמאה את חברתה.</b> מי שהיתה ידו אחת טמאה ונגעה בידו האחרת טהורה, נטמאת, וחזרו שתיהן טמאות:
+<b>והלא כתבי הקודש.</b> שגזרו עליהן להיות שני לטומאה ופוסלים את התרומה, והן מטמאין את הידים הנוגעות בהן לעשותן שניות, אלמא שני עושה שני:
+<b>ולא דברי סופרים מדברי סופרים.</b> וטומאת ידים בכל הטומאות, מדברי סופרים היא, דשלמה תיקן עירובין [ונטילת] וידים. וכתבי הקודש שמטמאין את הידים נמי מדברי סופרים, משמונה עשר דבר שגזרו בו ביום. ואין דנים זו מזו לומר כשם שמצינו בכתבי הקודש ששני עושה שני הכי נמי בשאר טומאות יהיה שני עושה שני, דמאי דתקון תקון, מאי דלא תקון לא תקון. ואין הלכה כר׳ יהושע:
+
+Mishnah 3
+
+<b>רצועות של תפילין מטמאות את הידים.</b> דכשגזרו על הידים הבאות מחמת ספר שפוסלות את התרומה, גזרו נמי על הידים שנגעו ברצועות של תפילין:
+<b>ר׳ שמעון אומר כו׳</b> ואין הלכה כר׳ שמעון:
+
+Mishnah 4
+
+<b>שמלמעלן ושמלמטן.</b> שצריך שיניח פנוי בלא כתיבה למעלה מן הדף שלש אצבעות ולמטה טפח:
+<b>שבתחילה ושבסוף.</b> בתחילת הספר צריך שיניח פנוי כדי לגלול כל הספר, כלומר כשיעור היקף של כל הספר, שהספר מסופו לתחילתו הוא נגלל, דומיא דמזוזה דכורכים אותה מאחד כלפי שמע. ובסופו, כדי לגול עמוד. ודוקא כשאין שם אלא תורה לבדה, צריך לעשות כן. אבל המדביק תורה נביאים וכתובים ביחד, צריך כדי לגול כל הספר בסופו, וכדי לגול עמוד בתחילתו. שאם הוא גוללו לתחילתו, נמצאת תורה מבחוץ, וגנאי הוא שתיעשה תורה שומר לנביאים וכתובים. ובהכי מיירי הא דאמרינן בפרק קמא דבבא בתרא ועושה לו כדי לגול עמוד בתחילתו וכדי היקף כל הספר בסופו:
+
+Mishnah 5
+
+<b>כפרשת ויהי בנסוע הארון.</b> לפי שאותה פרשה היא חשובה כספר בפני עצמו. וכך אמרו במדרש, (והוא בגמרא שבת דף קטז תוי״ט) חצבה עמודיה שבעה (משלי ט׳:א׳) אלו שבעה ספרי תורות, שספר וידבר נחלק לשלשה חלקים, וארבעה ספרים אחרים, הרי שבעה:
+<b>מגילה שכתוב בה.</b> כלומר יריעה של ספר תורה, כיון שנכתב בה שמונים וחמש אותיות, נתקדשה ומטמאה את הידים:
+<b>קהלת אינו מטמא את הידים.</b> מפני שחכמתו של שלמה היא, ולא ברוח הקודש נאמרה:
+<b>כדברי בן עזאי כך נחלקו וכך גמרו.</b> וכן הלכה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בו ביום.</b> אפירקין דלעיל קאי, אמלתיה דר׳ שמעון בן עזאי, דמיירי ביום שהושיבו את ר׳ אלעזר בן עזריה בישיבה. וכל מקום שנאמר במשנה בו ביום, על אותו יום נאמר:
+<b>נמנו.</b> עמדו למנין, לדעת מנין המטמאים ומנין המטהרים, וגמרו הדין על פי הרוב:
+<b>עריבת הרגלים.</b> עריבה עשויה לרחיצת הרגלים:
+<b>שנסדקה.</b> סמוך לשוליה, ואינה מחזקת מים כדי רחיצת רגלו אחת:
+<b>טמאה מדרס.</b> דעריבה קודם שנסדקה נמי היו רגילים לישב בה, והיתה משמשת ישיבה עם מלאכתה:
+<b>שר׳ עקיבא.</b> היה חולק ואומר עריבת הרגלים כשמה, כלומר כשמה כן היא, שאין שם מדרס עליה. ואין הלכה כר׳ עקיבא:
+
+Mishnah 2
+
+<b>כל הזבחים שנזבחו שלא לשמן כשרים.</b> משנה זו בתחילת מסכת זבחים היא שנויה, ושם פירשנוה:
+
+Mishnah 3
+
+<b>עמון ומואב מה הן בשביעית.</b> אין זה עמון ומואב שטהרו בסיחון שהיא נחלת ראובן וגד, דההיא ארץ ישראל היא, אפילו אם תמצא לומר שלא כבשוה עולי בבל, על כרחך שביעית נוהגת בה, דהא תנן במסכת שביעית פרק הפיגם, שלש ארצות לביעור, יהודה ועבר הירדן והגליל. ועבר הירדן היא ארץ סיחון. אלא בשאר ארץ עמון ומואב שלא טהרו בסיחון ולא כבשו מעולם איירי. תדע, מדמייתי עלה מבבל וממצרים:
+<b>לא שיניתי מסדר השנים.</b> של עולם. אחר השנה של מעשר עני מביאין מעשר שני, והרי בששית מעשר עני, לפיכך ראוי בשביעית מעשר שני:
+<b>המעשר והתרומה.</b> ועל כרחך המעשר האמור כאן, מעשר שני הוא, דומיא דתרומה שהיא קודש, ולא מעשר עני שהוא חול גמור, ואין לדחות מעשר שני מפני עניים:
+<b>כמשיב על דברי טרפון.</b> לסייע לו:
+<b>אבל לא לענין דבריו.</b> כלומר ולא מטעמיה:
+<b>מצרים מעשה חדש.</b> שהזקנים שהיו אחר עזרא תיקנו להפריש מעשר במצרים:
+<b>ובבל מעשה ישן.</b> תקנת נביאים שהיו קודם חרבן הבית, ונשכח הדבר, דשמא לא היה צורך עניים באותה שעה:
+<b>מעשה נביאים.</b> ועל פי נבואה עשו הוראת שעה, ואין למדים ממנה:
+<b>הלכה למשה מסיני.</b> לאו דוקא. דאין זה מן התורה, אלא כאילו היא הלכה למשה מסיני. מיהו בתוספתא משמע דהלכה למשה מסיני ממש קאמר:
+
+Mishnah 4
+
+<b>שנאמר ואסיר גבולות עמים.</b> שהיה מגלה בני עיר זו ומושיבן בעיר אחרת, ומגלה בני עיר אחרת ומושיבן בעיר זו:
+<b>ושבתי את שבות עמי ישראל ועדיין לא שבו.</b> וכשם שאלו לא שבו, כך אלו לא שבו:
+<b>והתירוהו לבוא בקהל.</b> דכיון דמשבעים האומות אין אסור לבוא בקהל אלא עמוני ומואבי עד עולם, ומצרי ואדומי דור ראשון ושני, השתא שאין אלו האומות ידועים, שכבר נתבלבלו ונתערבו בין שאר האומות, אמרינן כל דפריש מרובא פריש, וכל המתגייר מותר לבוא בקהל מיד:
+
+Mishnah 5
+
+<b>תרגום שכתבו עברית.</b> תרגום שבדניאל ועזרא וכגון כדנה תאמרון להום שבירמיה (פרק י׳), אם כתבו בלשון הקודש, וכן דברי הנביא הנאמרים בלשון הקודש שכתבן תרגום, אין מטמאים את הידים:
+<b>כתב עברי.</b> הכתב שבא מעבר הנהר. והכותיים כותבים בו עד היום, וישראל היו משתמשין באותו כתב בדברי חול. ובמטבעות של כתב הנמצאים בידינו היום שהיו מזמן מלכי ישראל, מפותחות באותו כתב. אבל הכתב שאנו כותבים בו ספרים היום, כתב אשורי הוא נקרא, והוא הכתב שהיה בלוחות. ונקרא אשורי, המאושר שהוא שבכתיבות, לשון באשרי כי אשרוני בנות (בראשית ל׳:י״ג):
+
+Mishnah 6
+
+<b>אומרים צדוקין.</b> המכחישין תורה שבעל פה נקראים צדוקים, על שם צדוק וביתוס תלמידיו של אנטיגנוס איש סוכו שהתחילו בקלקלה זו תחילה. לפי ששמעו מאנטיגנוס רבן אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס. אמרו, אפשר פועל טורח ועושה מלאכה כל היום כולו ולערב אינו מקבל שכר, ופירשו מדברי חכמים, ונתחברו עמהם כתות מישראל, ועד היום הזה נשארו מהם פליטים במצרים בדמשק ובקוסטאנטינ״א, והם לשכים בעינינו ולצנינים בצדנו, ואנו קורים להם קראים, לפי שאין להם אלא המקרא בלבד:
+<b>קובלין אנו עליכם.</b> מתרעמים אנו על מדותיכם:
+<b>פרושים.</b> לחכמי ישראל היו קורין פרושים, לפי שאוכלין חוליהן בטהרה ופרושים ממגע עם הארץ, דתנן בגדי עם הארץ מדרס לפרושים:
+<b>(וספרי המירם. ספרי המינים. ונקראים המירם, שהמירו דת האמת בדברי שקר): תרוודות.</b> כפות שאוכלים בהן. לשון מלוא תרווד רקב:
+<b>אף ספרי הקודש לפי חבתן היא טומאתן.</b> שלא יעשם אדם שטיחין על גבי בהמה. ולפי דבריהם היה משיב להם, ולא לפי האמת. דטעמא דספרי הקודש מטמאין את הידים, כדי שלא יבואו הספרים לידי פסידא, שהעכברים המצויין אצל האוכלים היו מפסידים את הספרים, כדפרשינן בסוף זבים:  
+
+Mishnah 7
+
+<b>מטהרים את הניצוק.</b> דתנן במסכת מכשירין, כל הניצוק, טהור. אם מערה מכלי טהור לכלי טמא, מה שנשאר בכלי העליון, טהור, דניצוק אינו חיבור:
+<b>אמת המים הבאה מן הקברות.</b> מודו בה צדוקים דטהורה, דכתיב (ויקרא י״א:ל״ו) מקוה מים יהיה טהור:
+<b>שהרי אין בהן דעת.</b> שיכוונו להפסיד ממון לבעליהן:
+<b>ילך וידליק גדישו של אחר.</b> ונמצא מפסיד את רבו מאה מנה בכל יום:
+
+Mishnah 8
+
+<b>צדוקי גלילי.</b> צדוקי שהיה מארץ הגליל:
+<b>המושל עם משה בגט.</b> שהיו מונים לשנות המלכים וכותבים בכך וכך למלך פלוני, ובסוף הגט כותבין כדת משה וישראל, וגנאי הדבר למשה:
+<b>את המושל מלמעלן ואת השם מלמטן.</b> שמקדימין שם פרעה לשם השם, דכתיב ויאמר פרעה מי ה׳:
+<b>וכלשקה.</b> פרעה:
+<b>מה הוא אומר ה׳ הצדיק.</b> כדי שלא להשלים המסכתא במי ה׳ אשר אשמע בקולו, משום אל תעמוד בדבר רע, השלים בה׳ הצדיק:
\ No newline at end of file
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+Bartenura on Mishnah Zavim
+ברטנורא על משנה זבים
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+sefaria.org
+
+Bartenura on Mishnah Zavim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הרואה ראיה אחת של זוב – flux that comes from the flesh of a corpse and it is similar to the white of a rotten/smashed egg. But effusion of semen comes from flesh that has not died, and is joined like the white of an egg that is not rotten/smashed.
+בית שמאי אומרים כשומרת יום [כנגד יום] (like a woman who observes a day for a day) – for even though she is not a complete woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding until three sightings, nevertheless, with one sighting, she makes a surface designated for lying and sitting ritually impure, just like a person with gonorrhea, even though he does not become a complete person with gonorrhea/flux until three sightings, nevertheless, with one sighting he makes surfaces designated for lying and sitting ritually impure.
+ובית הלל אומר כבעל קרי (like a person who experienced a seminal emission) -and he does not make surfaces designated for lying and sitting ritually impure, and a sighting does not defile through carrying, but only through contact/touching.
+ראה אחת ובשני הפסיק ובשלישי ראה שתים – for if he saw two sightings on one day or on two consecutive days, he must count seven clean [days], and he is exempt from the sacrifice. But if he saw three sightings on one day or on three consecutive days, he must count seven clean [days] and he is liable for a sacrifice, as it teaches in a Baraita: Scripture counted two [days] and called him ritually impure, as it is written (Leviticus 15:2): “When any man has a discharge issuing from his member, he is impure”/"זב מבשרו זובו טמא הוא"; three [sightings] and he is called impure, (Leviticus 15:3): “The impurity from his discharge shall mean the following – whether his member runs with the discharge or is stopped up so that there is no discharge, his impurity means this:”/ואתה תהיה טומאתו בזובו רר בשרו את-זובו או-החתים בשרו מזובו טמאתו היא.", how so? Two [sightings] for ritual impurity and three [sightings] for [an obligatory] sacrifice. But a woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding/זבה if she saw many sightings on one day or on two days not during the time of her menstrual bleeding, observes one day in cleanliness and she is ritually pure in the evening. But if she saw three sightings [of non-menstrual bleeding] on three consecutive days, she needs to count seven clean days and she is liable for a sacrifice. For concerning a זבה/a woman who experiences a flow of menstrual -type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding, it is written (Leviticus 15:25): "ואשה כי-תזוב [יזוב] דמה ימים רבים בלא עת-נדתה"/When a woman has had a discharge of blood for many days, not at the time of her menstrual impurity” (The text of Bartenura “misquotes” the Biblical verse -what is in brackets is what is found in the text of the Torah); [The word] "ימים"/days- are two; [the word] "רבים" /many – are “three.” Scripture suspends/hangs the man who has gonorrhea through sightings, and the woman who has discharges of blood outside the time of her menstrual impurity through days, and now it states, that if the man who has a flux has three sightings, but that he stopped for one day between the first sighting and the latter two sightings.
+בית שמאין אומרים זב גמור [he is a complete man with flux/gonorrhea] and he is liable for a sacrifice like a person with three sightings.
+ובית הלל אומרים – the pure day [in-between] nullified the first sighting, and there isn’t here other than the two latter sightings [of flux], and he is exempt from the sacrifice.
+מודים בית שמאי בזה שאינו זב גמור – for the pure day that interrupted nullified the first sighting, as we have stated.
+על מה נחלקו על הרואה שתים וכו', בית שמאי אומרים זב גמור – for since it was joined to the counting of seven [days] when he saw two [sightings] at the outset, the sighting nullified the pure day (i.e., without sightings), and he has in his hands three sightings.
+
+Mishnah 2
+
+ביום השלישי לספירת זובו – as for example, a personw ho two sightings who needs to count seven clean [days], and he counted the first and the second, and on the third saw an emission, it invalidates the two days that preceded it, and he returns and counts seven [days] like at the outset.
+לא סתר אלא יומו – and he counts five [days] to complete the seven, for the first two did not count for him.
+הרואה בשני – that he counted one [clean day], and on the second saw an emission, he invalidated that which was before it, even according to the School of Hillel, but Rabbi Akiba holds that in this also they disagree. But the Halakah is not according to Rabbi Yishmael.
+ומודים – The School of Shammai. ברואה קרי ברביעי שלא סתר אלא יומו – that those that were before it counted for him. For specifically when the fluxes were not interrupted with three clean days, according to the number of days that makes a person a complete זב, it is this case where the School of Shammai states that the effusion of semen invalidates it, but after three pure days have passed, the School of Shammai agrees that an emission does not invalidate anything other than that day, and in this that one calls that a person with gonorrhea invalidates, one derives from Scripture, as it is written (Leviticus 15:32): “This is the ritual concerning him who has a discharge: concerning him who has an emission of semen and becomes impure thereby.” Just as flux invalidates, even effusion of semen invalidates. If just as a flux invalidates everything, so the effusion of semen invalidates everything, the inference teaches us (Leviticus 15:32): "לטמאה בה"/”and become pure thereby,” she only has one day. But if he saw a flux, even on the seventh day, it invalidates what is before it, as it is written (Leviticus 15:13): “[he shall count off] seven days for his purification,” until all seven days would be pure from the discharges.
+
+Mishnah 3
+
+הרי זה זב גמור – and he is liable for a sacrifice, for the All-Merciful suspended it/hung it upon appearances, as it is written (Leviticus 15:3): “the impurity from his discharge”/"טומאתו בזובו", and the impurity is dependent upon his discharge, but it is not dependent upon the days. However, when there is an interruption in-between as the School of Hillel states above (in Tractate Zavim, Chapter 1, Mishnah 2), he is not a complete Zav, and the appearances do not combine, there is no difference regarding the matter of impurity as for example, that he saw two appearances alone with the interruption of the day in-between and there is no difference regarding the matter of a sacrifice, as for example that he saw three appearances [of emissions].
+
+Mishnah 4
+
+כדי טבילה וסיפוג (long enough to immerse/bathe and dry one’s self) – in order that he can ritually immerse and wipe himself off after the ritual immersion, but less than this measurement is not an interruption, and it is not considered other than one appearance.
+או אחת מרובה כשתים – that he had between the beginning of the first appearance and the end of the appearance in order that he could perform a ritual immersion and wipe himself off, and he would continually see [the emission] without interruption.
+
+Mishnah 5
+
+כמין גד יון לשילוח – a place in Jerusalem that the Canaanite kings preserved idolatrous worship, and that same place was distant from the Shiloah as a measure [of time] of twice bathing and getting dry. Like from Gad Yon. It is the language of (Isaiah 65:11): “Who set a table for Luck” (a name of heathen deity). Shiloah is the name of the river, as it is written (Isaiah 8:6): “Because that people has spurned the gently flowing waters of Siloam” (the conduit – and later the tunnel – of Siloam conveyed into Jerusalem the waters of Gihon, which symbolize “The LORD of Hosts who dwells on Mount Zion – see verse 18).
+מטמא משכב ומושב – that we consider it as two sightings.
+אלא אם ען יש בה כדי שלש (unless it sufficed to make up three [emissions]) – as for exzmple like from Gad Yon to Shiloah, for then it is considered like a complete Zav, even with regard to the sacrifice. But with one profuse as two, they do not divide it, and it is considered like one sighting. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 6
+
+אם ידוע שמקצת הראיה מהיום וקצתה למחר – that he saw part of the appearance [of the flux] at the end of today and part of it at the beginning of the night of the morrow, even though there weren’t between them [sufficient time] in order to perform [both] the ritual immersion and the drying off, they are considered as two appearances [of flux], because the days divide them.
+ודאי לקרבן ולטומאה – that there are three appearances [of flux] here. And that of at twilight is divided into two [appearances], since there is in it from two [different and consecutive] days.
+ואם ספק – that perhaps all of it is from today or all of it is from the night.
+ודאי לטומאה – for at any event, there are two [appearances].
+וספק לקרבן – for we are in doubt that perhaps there are two [appearances], perhaps three [appearances of flux]. For if all of it is from the day or all of it is from the night, there are two [appearances of flux]. But if it is from part of the day and part of the night, there are three {appearances of flux].
+שני ימים בין השמשות – as for example, that the first [appearance] is at the beginning at the first twilight, and the second is at the end of the second twilight, as for example, that the first [appearance] is on Friday/the Eve of the Sabbath at the beginning of twilight and one is on Saturday night at the conclusion of twilight. For if the beginning of twilight is day and the end of twilight is night, we don’t have two appearances [of flux] on two consecutive days, for Shabbat interrupts and there isn’t the defilement of gonorrhea (but rather, like a person with an emission). But if the entire twilight from the day or all of it is from the night, there are two appearances here on two consecutive days, and which require counting seven clean [days] and one is exempt from the sacrifice. But if the beginning of twilight or at its end, half of it is from the day and half of it is from the light, the appearance [of flux] was divided into two and one is required to bring a sacrifice. But because there are all of these doubts, it is taught [in the Mishnah]: "ספק לטומאה ולקרבן"/”he is in doubt as to its imparting uncleanness and in doubt as to bring a sacrifice, lest there isn’t uncleanness here, and lest there is uncleanness here but not a sacrifice, or lest thee is [both] uncleanness here and a sacrifice. Therefore, he brings a sacrifice, but it is not consumed.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הכל מטמאין בזיבה (all are susceptible to uncleanness through flux) – everyone, including a baby who is one day old who becomes defiled through flux/gonorrhea.
+אף הגרים – as it is written in the portion of the person with a flux (Leviticus 15:2 - which Bartenura reproduces only in the singular): "דברו אל בני ישראל"/”Speak to the Israelite people.” I don’t have other than the “children of Israel” (i.e., born Jews), from where [do I learn] to include converts and slaves? The inference teaches us (Leviticus 15:2 – the Bartenura writes the verse with the fuller spelling): "ואמרתם אליהם איש"/”And say to them: When a man,” to include the converts and the slaves. From where do I learn to include the minors? The inference teaches (Leviticus 15:2): "איש איש"/”When any man.”
+ומיטמאין בדם כאשה – that a woman does not defile with the white matter but rather with the red matter/substance, for blood is written for her, which is red [in color] (as opposed to white gonorrhea substance for a man).
+ובלובן כאיש – for it is written (Leviticus 15:2): "זובו טמא הוא")/”discharge issuing from his member, he is impure.”) "זובו"/his discharge”, regarding a man. And it is like the dough of barley.
+וטומאתן בספק – if they saw white matter, lest they are of a woman, and the white matter is pure in her. But if they saw red matter,, perhaps it is of a man and the red matter is pure regarding him. But if he saw red matter and white matter together, their uncleanness is certain whichever side you take, and they burn the heave-offering over them. But do not require of them coming to the Sanctuary, for concerning sending forth they are unclean; it is written (Numbers 5:3): “Remove male and female alike; [put them outside the camp so that they do not defile the camp of those in whose midst I dwell],” a definite male and a definite female, but not someone whose sexual organs are concealed and a hermaphrodite.
+
+Mishnah 2
+
+בשבעה דרכים בודקין את הזב – because he (i.e., the man with flux/gonorrhea) does not defile because of unavoidable interference/accident, as it is written (Leviticus 15:2): “[when any man] has a discharge from his member, but not because of unavoidable accident/interference.
+עד שלא נזקק לטומאה (before he is confirmed as to flux) – that is when he sees a second sighting [of flux] that through it he becomes a Zav (i.e., a person afflicted with flux/gonorrhea) to defile through lying and sitting and to require him to count seven clean [days]. But a first sighting/appearance defiles through unavoidable accident ritual impurity until nightfall, like the law of the person with a seminal emission (see Deuteronomy 23:11-12), but it combines with the second [sighting] and even it was an unavoidable accident.
+במאכל – if he consume a large meal or at things that bring him to gonorrhea, and even a little bit, as for example, fatty meat, milk and cheese, eggs, and aged wine, and pounded beans and a kind of kress or pepperwort.
+ובמשתה – increase/excess of drinking.
+במשא – a heavy thing that he carried.
+במראה – he saw a woman, even without meditation [on her].
+ובהרהור – even though he did not see [her]. It one of these seven things happened to him before he saw the second sighting/appearance, he is not become a Zav because of that sighting, but the drop does not defile in carrying like the rest of the drops of his flux.
+אין אחריות זבין עליכם (the responsibility for Zavim is not yours) – and if there won’t ever be any Zavim, what are you concerned/worried about? Have you not accepted responsibility of the Zavim upon yourselves? But the Halakha is not according to either Rabbi Yehuda or Rabbi Akiba.
+משנזקק – for ritual defilement, after he saw a second sighting that was not an unavoidable accident. For from here onwards he makes [defilement] through sitting and lying.
+אין בודקין אותו – even though he saw a third appearance/sighting [of flux] by unavoidable accident, he became a Zav for a sacrifice. And similarly, if he saw a sighting of effusion during the seven clean days that he is counting, it made void everything , and even it that sighting was by unavoidable accident.
+ספיקו ושכבת זרעו טמאין – his doubt is because of his effusion of semen. As for example, if he saw effusion of semen initially, and a drop of a flux that comes afterwards does not defile, for the person who sees an emission does not defile with gonorrhea during the time of twenty-four astronomical hours. But before he is confirmed for defilement, the emission purifies the gonorrhea, because it was an unavoidable accident. But after he was confirmed for defilement, the emission does not purify the gonorrhea, and we don’t suspend/leave it in doubt that because of the emission the gonorrhea comes.
+שרגלים לדבר – that this sighting is not because of an unavoidable accident, for he has already become a Zav.
+ראה ראיה ראשונה בודקין אותו – that is specifically for [the requirement to being] a sacrifice. For if it was because of an unavoidable accident that he saw it, it does not combine with the third [sighting] for a [requirement to bring a] sacrifice, but it combines with the second [sighting] for defilement. For if the second sighting was not by unavoidable accident, even though the first [sighting] was by unavoidable accident, it makes sitting and lying [something that defiles] and requires seven clean [days] and going into living waters, as just as it is written (Leviticus 15:2]: “[a discharge issuing] from his member” and not because of his unavoidable accident, with the second [sighting] it is written, but the first [sighting] is compared by close analogy to effusion of semen, as it is written (Leviticus 15:32): “Such is the ritual concerning him who has a discharge: concerning him who has an emission of semen/שכבת זרע [and becomes impure thereby], just as the effusion/emission of semen defines through unavoidable accident, so does the first sighting of flux/gonorrhea defiles through unavoidable accident.
+
+בשלישי אין בודקין אותו – neither for ritual defilement nor for a sacrifice.
+רבי אליעזר אומר כו' – But the Halakha is not according to Rabbi Eliezer (see Tractate Niddah 35a for the rationale of the dispute).
+
+Mishnah 3
+
+אינו מטמא בזיבה מעת לעת – for these emissions of semen/gonorrhea are because of weakness that they called, and we are speaking about the second sighting, for the first [sighting] defiles through unavoidable accident . And just as we suspend/leave it in doubt for an emission over an astronomical period of twenty-four hours, so also for the sighting [of a woman] and for a fantasy, we suspend/leave it doubt for a period of twenty-four hours. But for eating and drinking and carrying and jumping, we suspend/leave it doubt for him all the time that he is in pain, and we say that because of the pain, he had a flux/emissions but not from his member/flesh.
+רבי יוסי אומר יומו – we do not suspend/leave in doubt other than for that day that he saw the emission alone, but not for an astronomical period of twenty-four hours. But the Halakha is not according to Rabbi Yossi.
+מיד מיטמא בזיבה – that a proselyte who converted [to Judaism] is like a small child who was born. And even though he saw gonorrhea/emissions while he was a heathen, he becomes defiled through the gonorrhea in this second sighting that he sees within the astronomical period of twenty-four hours of emission, for the sighting of a flux of a heathen is like something that doesn’t exist, for heathens do not defile through emissions/gonorrhea.
+הרואה דם – defiles all the pure things she was engaged with retroactively for an astronomical period of twenty-four houses, as we explained at the beginning of [Tractate Niddah] (Chapter 1, Mishnah 1), and since we are dealing with/speaking about an astronomical period of twenty-four hours, we consider all of these that their measurements are over an astronomical period of twenty-four hours.
+וכן המקשה בימי זיבה – for we have stated (Leviticus 15:25): “[When a woman] has had a discharge of blood [for many days, not at the time of her menstrual impurity,]” because of herself, but not because of offspring. But if she let blood flow from the spices over an astronomical period of twenty-four hours and she gave birth, we don’t suspend the protracted travailing with the blood of giving birth.
+המכה את עבדו- it is stated in the Torah (Exodus 21:20): “When a man strikes his slave male or female, with a rod, [and he dies there and then, he must be avenged.] But if he survives a day or two, [he is not to be avenged, since he is the other’s property],” and we expound that “day”/"יום" is like two days, and this is the astronomical period of twenty-four hours.
+כלב שאכל בשר המת – for we hold that it isn’t consumed in its bowels/intestines until after three days from one astronomical period of twenty-four hours, and such it is taught in Tractate Ahilot in Chapter 11 (Mishnah 7), “And how much must it remain in his intestines? Three whole days of astronomical periods of twenty-four hours.
+והוא שיהא כברייתו (and it continues in its natural state) – that it doesn’t change. And furthermore, there is more that their measure is an astronomical period of twenty-four hours but it is not considered, for he taught and omitted (i.e., the Mishnah taught certain cases and omitted other cases – the list is incomplete).
+
+Mishnah 4
+
+מטמא את המשכב – and the same law applies to sitting.
+עומד יושב שוכב – as it is written (Leviticus 15:4): “Any bedding on which he one with the discharge lies shall be impure,” and it is written (Leviticus 15:23): “Be it the object on which she has sat, [on touching it he shall be impure until evening],” I do not have other than at the time that he lied on the bed or sat on the chair. Lying on the seat and sitting on the bed, standing, suspended or leaning, from where do we derive it? The inference teaches, (Leviticus 15:4): “He shall be impure”, “on which he lies shall be impure” (Leviticus 15:23), and all of them are called מדרס/[impurity through] treading.
+והמשכב מטמא את האדם וכו' עומד יושב שוכב נתלה – that the pure object is on the balancing scale [on one side] and the impure lying on the second scale, and the impure lying outweighed , and suspended the pure object. And that which is suspended in the first clause, as for example the person with gonorrhea on the [first] balance and those sitting on the second balance, and they outweighed them, they are impure, for how, the person with gonorrhea is suspended/hanging and it is as if he is sitting upon them.
+לטמא בגדים – and this is the same law for all vessels that come in contact with them that have not been explained, except for a man and an earthenware vessel.
+כמגע ובמשא – if it came in touched with something impure that was lying or that he carried it.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+הזב והטהור. או באסדא – large pieces of wood tied together and they place them on the sea or on the river and place upon them a banner/flag and leads/carries them by wind to the harbor of their desire. And in the language of Scripture, they are called דוברות: (I Kings 5:23 – the text citation in Bartenura is incorrect): “and at the sea I will make them into floats”/"ואני אשימם דברות בים". And they are also called רפסודות/floats: (II Chronicles 2:15): “and deliver them to you as rafts by sea to Jaffa; [you will transport them to Jerusalem].”/"ומביאם לך רפסדות על-ים יפו [ותה תעלה אתם ירושלם]" (see also Tractate Berakhot, Chapter 4, Mishnah where the term אסדא /raft is also used).
+או שרכבו על גבי בהמה – an undefined bent animal underneath the rider, therefore, it doesn’t matter whether it cannot endure pressure nor if it can endure pressure. The ritually pure person and his clothing are defiled. But that which the animal is shaking with its foot, is not shook on account of the rider, unless it cannot endure pressure, as is brought in the last (i.e., 18th) chapter of [Tractate] Ahilot [Mishnah 6].
+אע"פ שאין בגדיהן נוגעים – the clothing of the ritually clean person does not touch the clothing of the person with gonorrhea, nevertheless, they are ritually impure imparted through treading, that the small ship is similar to a raft and they sink, for sometimes, that the person with gonorrhea outweighs the clean person and his clothing and they are defiled through movement/shaking (without actually coming in contact with it, like by means of a lever). And we derive the defilement of movement/shaking from what is written (Leviticus 15:11): “If one with a discharge [without having rinsed his hands in water], touches another person,”/"וכל אשר יגע-בו הזב" and it is written (Leviticus 6:21): “An earthen vessel in which it was boiled shall be broken; [if I was boiled in a copper vessel – the vessel – shall be scoured and rinsed with water].”/ "וכלי-חרש אשר תבשל-בו ישבר [ואם-בכלי נחשת בשלה ומרק ושטף במים]." Just what is stated further on from the hollow/airspace of the vessel, even here [also] in the hollow/airspace of the vessel, for an earthenware vessel is not defiled through the contact of a person with gonorrhea unless he came in contact in it from its hollow/airspace, but if he came in contact with it from behind it he did not defile it, and since after we learned that he (i.e., the person with gonorrhea) does not defile it other than from its airspace/hollow, what does the inference teach us [from the Biblical text]:"אבל נגע בו" /”that it touches another person” (Leviticus 15:11), contact with it is like all of it, this is shaking/movement of it. For we have learned that that a person with gonorrhea defiles through movement/shaking. But if it was ritually pure on one end of the board and the person with gonorrhea shook/moved the board on the second edge until it shakes/moves the pure person that is on the first edge, the pure person has already been defiled through shaing/movement, and his clothing has been ritually defiled through treading if they are clothing appropriate for lying and sitting.
+הגשיש של מטה (the frame on which the couch is spread) – they are like long pieces of wood that they place on the bed of sections, and through them the parts of the bed strike against each other and is connected to the, and therefore, these pieces of wood are called frames/גשישין. Another explanation: pieces of wood that they place under the legs of the bed so that they are not lost due to the moistness of the ground.
+שהן מחגירין – like a lame person who is not able to move his two feet at the same time. Such are those when people sit upon them, they tilt this way and that way, and through this, it is found that the person with gonorrhea leans upon the pure person and the pure person upon the person with gonorrhea.
+באילן שכוחו רע (on a shaky tree) – and in what case is a tree shaky? All that its root is not wide and thick in order to make hollow a quarter of a Kab.
+או שוכה- that is, the bough of a tree.
+שכוחה רע – and in what case is a bough shaky? All that is hidden in its being held, that a person who grabs hold of it hides it in the palm of his hand.
+על אילן יפה – even the bough stands on a firm tree. And all these that are bent underneath them and the weight of the upper part is upon the bottom part and leans upon it. And whether the person with gonorrhea is the one that leans upon the pure person, or whether the pure person is the one that leans on the person with gonorrhea, he is impure.
+שאינו קבוע במסמר – and because of this, it is bent.
+על הכבש – on the bridge.
+שאינו עשוין בטיט טמאין – because they are bent.
+ור' יהודה מטהר – but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+מגיפין – they (i.e., the ritually pure person and the person with gonorrhea/the Zav) close the door.
+או פותחין – [open] the door together – the person with gonorrhea/the Zav and the ritually pure person.
+עד שיהא זה מגיף – after all there is no defilement here, until there would be this one pull to open [the door] and that one pull to close it, that we don’t allow them each to do it to the other [for it would cause defilement through movement/shaking].
+עד שיהא הטהור מעלה את הטמא – for then the clothes of the ritually pure person would be impure through treading, for the weight of the impure person would be greater than that of the pure ofperson and he would be leaning upon him. And the clothing of the pure person would be impure through treading. But if the impure person raises the pure person [from the pit], the impure person does not lean upon the ritually pure person, and the clothing of the pure person is not impure through treading. But the Halakha is not according to Rabbi Yehuda.
+מפשלין בחבלין (twisting ropes) – the person with gonorrhea/the Zav and the ritually pure person together are plaiting/twisting a rope. And even if both of them are doing it from one side.
+זה מושך הילך וזה מושך הילך – this one stands to the east and pulls towards him and the other stands to the west and pulls towards him.
+בין עומדין – there are things that are woven while standing and there are those [that are woven] while sitting, and the ritually impure person and the ritually pure person weave together, or grind [wheat].
+ר' שמעון מטהר בכולן – but the Halakha is not according to Rabbi Shimon.
+בזמן שמשאן כבד טמאים – for perhaps through the heaviness of the load, the person with gonorrhea leans upon the ritually pure person and it is found that the pure person shakes/moves him or the pure person is moved by him (i.e., the person with gonorrhea).
+וכולן – even if their load is heavy.
+טהורים לבני הכנסת – that is to say, to those who eat their non-holy produce in a state of ritual purity, for this is not a complete shaking, and all the more so, that there is a doubt [of shaking].
+וטמאים לתרומה – from according to the Rabbis, and even with doubt.
+
+Mishnah 3
+
+כל שאינו יכולה להמיט באדם (a ship which has no staggering effect on man) – it is large enough that when a person ascends on it, a person is not shaking/sinking.
+הטהור מכה את הטמא – the person with gonorrhea/a Zav.
+הרי הטמא נופל – for it is the manner of one who hits/strikes his fellow, if his fell was stretched, the person who struck/hit [his fellow] falls. And therefore, the person who strikes/hit [his fellow] (i.e., the person with gonorrhea is the one striking) is considered as one who is leaning on the ritually pure person in. And specifically, we are speaking of the matter of ritual impurity imparted through treading, for the ritually pure person who strikes/hits the impure person is pure from ritual impurity imparted through treading. But he is impure, for he is leaning on the person with gonorrhea/the Zav. And a ritually impure person who strikes the ritually pure person, his clothes are impure through treaiding, for it is as if the person with gonorrhea/the Zav is leaning upon him.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+ר' יהושע אומר. כפיה שבראשה – it was taken for something remarkable, for even a veil that is on the head of a ritually pure woman is considered as if the menstruating woman sat upon it, even though she doesn’t sit upon it. And he (i.e., Rabbi Yehoshua) disputes with the anonymous Mishnah in the chapter above (Chapter 3, Mishnah 1; see also Chapter 2, Mishnah 7) which does not defile other than their clothing but not the cap that is on the women’s heads.
+כלים שבראש הנס – this is also taken for something remarkable, for even though they are at the height of the top of the mast/flag that is not at the place of treading, nevertheless, they are impure through treading. But we are speaking about a small boat and a vacillating bed, when it is expounding upon the chapter that is above (Chapter 3, Mishnah 1), but rather that which is taught above does not defile vessels that are at the top of the mast. But the Halakha is not according to Rabbi Yehoshua.
+בזמן שמשאן כבד טמאין מדרס – and even though they do not come in contact with the clothing, for it is considered as if it is leading on the clothing.
+כסוסטרא -it is like a גזוזטרא/balcony, enclosure, like the planed board that protrudes outwards from the upper wall.
+ונפל ככר של תרומה – [the loaf of priest’s due] that is upon the balcony/enclosure.
+טהור – the loaf [is ritually pure] that fell on account of the knocking against of the person with gonorrhea is not considered to him as shaking/movement, because the strength of the balcony endures.
+
+Mishnah 2
+
+מריש – a large beam that they build in the group of buildings forming one residence and the tops of the beams of the roof all of which are dependent upon it, and it is placed on top of the pillars (see also the Bartenura commentary of Tractate Gittin, Chapter 5, Mishnah 5 that defines מריש as a beam and בירה as a large house).
+מלבן (frame) – like a kind of square of beams affixed in the ground.
+צנור – water pipe/spout, duct
+אע"פ שהוא עשוי בחבלים – which is not affixed in the ground, but tied with ropes, but it is not so strong.
+ועל הים (flour mill’s container) – a circumference/surface of wood that the flour is gathered in it at the time of grinding.
+אצטרובל (lower millstone – which is immovable – included in the sale of a home) – a round mold of wood that they place the millstone upon it. And both are fixed.
+חמור של רחים של יד (jack of a hand mill) – a wood building that the hand millstone is affixed in them.
+וסאה של ריחים (an olive grinder’s Seah measure) – a large measure and it is affixed in the ground.
+וקורות הבלנין (beams whereon the bathing masters are stationed) – a beam that the master of the bathhouse sits upon. And all of these, if the person with gonorrhea/the Zav knocked against and the loaf of priest’s due/Terumah fell in from the strength/power of the knocking, it is ritually pure, for they are very strong and it is not considered shaking/moving. But regarding the beams whereon the bathing masters are stationed, they disagreed. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+הנגר (door-bolt) – a peg that is wedged in behind the door in the incision that is in the lintel/lower door-sill.
+מנעול – that they close the door with it (i.e., a lock).
+משוט (oar) – that they direct/steer the ship. And it is a Scriptural language (Ezekiel 27:29): “all the pilots of the sea [shall come down from their ships and stand on the ground].”
+קלת (the framework under the millstone to receive the flour-dust) – a wooden round mould that surrounds the lower millstone to receive the flour that is ground that it should not fall to the ground, and it is movable.
+ועל סוכה שכוחה רע – and it stands in a tree which is very strong.
+טמאין – for all of these are not very strong, and the power/strength of the knocking of the person with gonorrhea/the Zav is considered shaking/movement.
+מטהרין באלו – it is referring to the chest, ark and turret. For this reason, the first Tanna/teaches teaches them separately. But the Halakha is not according to either Rabbi Nehemiah or Rabbi Shimon.
+
+Mishnah 4
+
+פונדיות (money-bags)- like long pouches/bags, receptacles.
+לארכן – that he lies on the length of the benches or the pouches/bags.
+טמאים – for on each one, the person with gonorrhea/the Zav leans upon them, sometimes on this one and sometimes on that one.
+לרחבן – that he lies his length on their width.
+טהורים – because the majority of his [body] does not lean upon one of them. And there is no lying or sitting ever until he leans most of his [body] upon it, as it is written (Leviticus 15:23): “Be it the bedding [or be it the object on which she has sat, on touching it he shall be unclean until evening], until his majority will be carried upon it.
+ישן – widthwise, and there is doubt if he turned himself around/rolled over to lengthwise, they are ritually impure.
+כסיות – the plural language for “chair.”
+שתחת הגוף – because the majority [of his body] is carried/borne upon him. But the others are ritually impure by contact of the person with gonorrhea. But they don’t have the law of lying and sitting to become a primary source of ritual impurity to defile people and vessels.
+אם רחוקים זה מזה טהורים – because the majority [of his body] is not carried/borne either on this one or on that one. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+עשר טליתות – it the plural usage of טלית/a cloak. But not specifically then, for even one-thousand cloaks and a large stone on top of them, and the person with gonorrhea/the Zav sat upon the stone, all of the cloaks that are underneath it are defiled through sitting, for lying and sitting become defiled underneath a stone used for closing a pit.
+כרע הזב טהורים – from the law concerning lying, but they are impure through the burden of the person with gonorrhea.
+ביחידי – one bed [used for lying].
+טמא – for the majority of the person with gonorrhea/the Zav is carried/borne upon it.
+ובמרובים – many beds on the scale opposite the person with gonorrhea.
+שאין אחד מהם נושא את רובו – for since they (i.e., the beds) went down, the majority of the person with gonorrhea is not borne/carried on even one of them, but rather, each one of the beds bore/carried a majority of the Zav.
+
+Mishnah 6
+
+טמאין – whether the person with gonorrhea/the Zav went down/bowed or whether the foods and drinks went down, they were defiled through movement/shaking.
+ובמת הכל טהור – whether sitting or lying, whether foods or liquids, whether the corpse went down [on the balancing scale] whether they (i.e., foods, liquids, sitting, lying) went down. For all of the defilements of movement are pure, except for the movement of a person with gonorrhea/a Zav (with a flux). But if they went down [on the balancing scale], they are also ritually pure, for all that the corpse is lifted up over him, as for example, on the balancing scale other than a tent, it is ritually pure (see also Tractate Zavim, Chapter 5, Mishnah 3)ssb, except for a human, for at the time that it outweighs the corpse, it is impure because it moved/shook it, as we state in the last chapter of [Tractate] Niddah (folio 69b) do you think that a corpse does not defile through carrying?
+מדף (indirect contact by shaking – the uncleanness of an object arising from an unclean person’s indirect contact) – it the language of minor uncleanness, as it is written (Leviticus 26:36): “The sound of a driven leaf [shall put them to flight].” But Maimonides explained that [the word] "מדף" is from the language of "ריחו נודף"/so that its fragrance spreads (see Tractate Menahot, Chapter 8, Mishnah 7), that the fragrances of the defilement of a Zav/person with gonorrhea/flux goes from afar to defile all the vessels that upon it even though it did not come in contact with them. But not like the defilement of the vessels that are underneath it, for the vessels that are on top of the person with gonorrhea/flux even though they are things that interpose between them and the person with gonorrhea/flux, all of them are unclean with a minor defilement to defile foods and drink, but not to defile humans and vessels, whereas vessels that are underneath him, even if they are one hundred one on top of the other, the lowest of all of them have a greater defilement to defile humans and to defile clothing like the upper one.
+מה שאין המת מטמא – hat what is below it (i.e., the corpse), even if it will be Levitical impurity/defilement breaking through the ground and descending, nevertheless, nothing lying and sitting that is underneath it defiles humans and to defile clothing.
+ועל גביו מדף – assuming that the corpse defiles vessels that are on top of it the uncleanness of a minor degree to defile foods and drinks, that defilement breaks through the ground and rises, nevertheless if [the corpse was on an upper floor and the uncleanness caused by unclean persons lying on an object and sitting on an object in the house until the top of the beam, and the planed board that is bent from the weight of the corpse and which make heavy those lying down, or] the corpse is in the house near/adjacent to the top of the beam, and those that are lying are in the upper story, and the planed boards are bent from the weight of those lying and weigh down upon the corpse, in that manner with an impure person with a flux/gonorrhea (i.e., a Zav) below to defile humans [and] to defile clothing, and above it to defile foods and drinks, but with the corpse, whether above it or whether below it, is pure.
+
+Mishnah 7
+
+שאינה יכולה (it – i.e., the bed – is not able to stand – on three legs) – and since this one (i.e., leg) is not able [to stand] and that one (i.e., leg) is not able [to stand] each one of all of them has performed an act and there most of the person with gonorrhea/flux (i.e., the Zav) is lifted upon it (i.e., the leg).
+רבי שמעון מטהר – that requires the measurement of gonorrhea for this one (i.e., the leg) and the measurement of gonorrhea for that one (i.e., the leg), meaning to say, the majority of this [Zav] weighs down on each of them. And he follows after his reasoning that he stated above in our chapter (Tractate Zavim, Chapter 4, Mishnah 5) regarding an individual [place to lie down or sit], but if there were many [places to lie down or sit] they are clean, for no single place can carry the majority. But the Halakha is not according to Rabbi Shimon.
+היה רכוב על גבי בהמה – we are dealing with something standing, for if it is walking, all the while that the one [leg] is uprooted but it is standing on three [legs], and what is underneath them is impure, for it is unable to stand on two [legs].
+שיכולה לעמוד על שלש – therefore each one is like a fourth leg, and it is not other than a support [for the other legs], and support has no substance to it (see Tractate Shabbat 93a). But one cloak underneath two legs, is impure, for it (i.e., the animal) is not able to stand on [the other] two legs.
+ר' יוסי אומר - he is referring to four cloaks under the four feet of an animal.
+הסוס מטמא ברגליו – if a person with gonorrhea/flux (i.e., a Zav) rides upon it (i.e., a horse) and there is a cloak underneath one of the feet of a horse, it is ritually impure. But underneath its hands, it is ritually pure, for it doesn’t lean on its forelegs. But the Halakha is not according to Rabbi Yossi.
+כלים שבעקל טמאים (utensils that are in the roller are unclean) – that the crutch of the beam is on the roller, and the roller is a basket that gathers/detains in it the olives (i.e., a bale of loose texture containing the olive pulp to be pressed) and it is made like a kind of basket of network, and after they gather/detain in it the olives and there remains the peat which is the refuse of olives (i.e., the peals), and they bring it into the bale of loose texture containing the olive pulp to be pressed, and place upon the bale of loose texture a beam to weigh it down.
+המכבש של כובס (the washer’s clothes press) – after they launder the clothing, they fold them underneath the clothes press to press them and to preserve their folding.
+כלים שתחתיו טהורים – for a person who sits on one end of the clothes press does not weigh down the utensils.
+ור' נחמיה מטמא – he holds that it is impossible that he sits on one end of the clothes press without weighing down on the utensils. But the Halakha is not according to Rabbi Nehemiah.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+הנוגע בזב. וכלי שטף במגע (he who touches a Zav/person with a flux. And a vessel that requires only rinsing to be restored to Levitical cleanness) – for just as a person who touches a Zav/person with a flux defiles clothing at the time of his contact/touching, so he defiles all vessels that touch them at the time of his [physical] contact with a Zav, except for humans and earthenware vessels. As it is taught in the [Halakhic Midrash] of the Torah of the Priests (i.e., Sifra), from where do we make the rest of vessels like clothing? The inference teaches us (Leviticus 15:5): “and remains impure/וטמא [until the evening].” I might think that it makes a person and earthenware vessels [impure], the inference teaches us "בגד"/”All cloth [or leather on which semen falls shall be washed in water and remain impure until evening]” (Leviticus 15:17); it defiles clothing, but it does not defile human beings and earthenware vessels. And especially at the time of contact with the Zav/person with a flux, but if he separates [from the things that make him unclean], it does not, as it is written (Leviticus 15:5): “Anyone who touches his bedding shall wash his clothes, bathe in water and remain impure [until evening];” at the time of his contact he defiles his clothing, [but if] he separates, he does not defile clothing.
+אבל לא במשא (but not what he carries) – if at the time of his contact with a Zav/person with a flux he carried clothing but did not touch them, they are ritually pure.
+כל המטמא בגדים בשעת מגעו – as for example, a person who touches a man with a flux/gonorrhea, or a woman with a flux, or a woman who has just given birth and with their discharges, with what they lie upon (i.e., bedding) and with what they sit upon.
+מטמא אוכלים להיות תחלה – because he is considered like a primary source of ritual defilement at the time of his contact, since the Torah stated that he defiles clothing.
+ואת הידים להיות שניות – but the body of a person, he (i.e., the Zav) does not defile, as it is taught in the concluding clause that he does not defile a person and an earthenware vessel.
+ולאחר פרישתו ממטמאיו מטמא את המשקין להיות תחלה – and even though he is not aught but first degree of ritual impurity, he makes the liquids first remove, for even second degree of ritual impurity defiles liquids to be first remove. But they are likely/liable to catch uncleanness and don’t require fitness to become unclean (which arises from contact with certain liquids) like foods, they (i.e., the Rabbis) decreed concerning them that they are always of first remove, as a decree because of liquids that come on account of [contact with] a reptile which are first remove from the Torah.
+והאוכלים והידים להיות שניות – since he separated from the things which make him unclean, it is not other than a mere first [degree of ritual defilement].
+
+Mishnah 2
+
+כל הנישא על גבי הזב – the uppermost part of the person with a flux/gonorrhea and even if the person with a flux/gonorrhea did not touch him and even if there are many things that interpose between him and between the person with a flux/gonorrhea, everything is ritually impure, as it is written (Leviticus 15:10): “Whoever touches anything that was under him [shall be impure until evening].” What is underneath him? If you were to say, underneath the person with flux/gonorrhea, that is his lying, but rather with anything that the Zav/person with flux will be underneath him, that is, the uppermost part of the Zav. And this applies to all things, even with something that is not normally upon him, and not with that is similar to what is below him, for it is not practiced other than something that appears to him.
+חוץ מהן הראוי למשכב ולמושב – and the same law applies for what he is riding upon, but that which is not appropriate is pure, as for example, if he inverted a Seah which is not made for sitting and he sat upon it, it is possible that it would be impure for sitting, as the inference teaches us (Leviticus 15:6): “Whoever sits on an object on which the one with the discharge has sat,” that which is special fro sitting, excluding this that we say to him: “stand and perform our work.”
+נדבך (a frame carried to the building ground with the tools and vessels above and under it) – a row of the building of the wall, like (Ezra 6:4): “With a course of unused timber [for each three courses of hewn stone].”
+הטהור מלמעלה – on the frame/course of stones and weighing down upon the finger of the person with flux/gonorrhea (i.e., the Zav), for now it is carried above the Zav and is considered a primary source of ritual defilement.
+מטמא שנים ופוסל אחד – it defiles first degree [of ritual impurity] and second degree [of ritual impurity], and renders heave-offering/priest’s due] impure with one further remove.
+פירש – the pure person came down from the course of stones/frame, or that the person with flux/gonorrhea (i.e., the Zav) removed his finger from underneath the course of stones/frame. It defiles the pure with one remove and invalidates one remove, because the pure thing is not other first degree of ritual impurity for since it separates, it further does not defile clothing and makes heave offering/priest’s due second and third remove.
+הטמא מלמעלה – on the course of stones/frame, and the finger of the pure person is underneath the course of stones/frame and the impure person weighs down upon him, for the Zav/the person with a flux/gonorrhea is carried upon it, therefore it defiles two removes and renders unfit one further remove.
+והמדף – all the vessels that are not lying or sitting are called מדף/indirect contact for conferring ritual impurity.
+מלמעלה – [above] the course of stones/frame, but the finger of the Zav/person with flux/gonorrhea is from below, they are not other than first degree of ritual impurity, 
+and they defile one remove and renders unfit [still] one [further] remove, but after they have separated, also this is the law.
+פירשו מטמאין שנים ופוסלין אחד – the person who lies and who sits is always a primary source of ritual defilement, even though they (i.e., the defiling agents) have separated themselves.
+טהורים – as we have stated that all that the Zav/person with flux/gonorrhea is carried upon is pure, except for from lying and sitting and the human being.
+
+Mishnah 3
+
+מפני שאמרו – that is to say, because what they said – that foods and drinks and the indirect contact for conferring ritual impurity from below underneath the lying person [on a bed] with flux/gonorrhea (i.e., the Zav) are ritually pure because of that which they said that whatever carries and is carried [on top of a bed is pure.
+כל הנושא – as for example, foods and drinks and indirect contact for conferring ritual impurity which are below from the lying person [on a bed] with flux/gonorrhea (i.e., the Zav) and they carry him, but they don’t touch him for there are things that interpose between them.
+נישא על גבי המשכב – for these are above (i.e., foods and drinks, etc.) and the unclean person lying (i.e., the Zav – the person with flux/gonorrhea) on a bed below, and it is carried upon him, but they (i.e., the objects) do not touch him, they are ritually pure.
+חוץ מן האדם – that a person who carries the unclean person (i.e., the Zav – the person with flux/gonorrhea) on a bed is defiled even though he did not touch him and did not shake/move him, because the Zav who is lying on a bed defiles through carrying, and similarly, if they placed an immovable stone used for closing a pit above from where the Zav is lying and a ritually pure person sat upon the stone, he is defiled, because he was carried on top of the bed [of a lying Zav/person with flux/gonorrhea]. In the same way as that if the Zav sat on the stone, the bed that is below from the stone is ritually defiled, so when the pure person that sat on the stone is defiled, and he is carried from the defiling bed [of the Zav] that is lying underneath it.
+כל הנושא על גבי נבילה – it is speaking/dealing with a human being, meaning to say, that any human being who carries or is placed on top of a carrion.
+טהור חוץ מן המסיט – that carries the carrion and does not move it from its place, also did not move it from its place but rather that placed it on top of him, as for example, that his friend came and placed it upon him, he is ritually pure, until he shakes/moves it.
+רבי אליעזר אומר אף הנושא – in the Gemara (Tractate Hullin, folio 124b) it explains that this is what he (Rabbi Eliezer) said: “and he that carries”, meaning to say, the person who shakes/moves the carrion is not ritually impure other than when he carries it, that the carrion is above and he (i.e., the person who carries it) is below, but if the carrion is below and he is above, even though he shakes/moves it, he is ritually pure, all the while that he did not touch it. But the Halakha is not according to Rabbi Eliezer.
+חוץ מן המאהיל – that it is possible to be carrying [a corpse] or being carried by [a corpse] but not overshadowing it [with a tent] , as for example, an upper chamber/story forms a partition, that if the corpse is on the upper chamber/story, and foods and drinks and vessels in the house reach until the ceiling, and the planed boards are bent from the weight of the corpse and weigh down upon vessels, or the corpse is in the house adjacent to the ceiling, and the vessels in the upper chamber/story and the planed boards that are in the upper are story/chamber are bent from the weight of the vessels and weigh down upon the corpse, for in this manner, one carries and is carried by on top of the corpse but does not overshadow, and is pure.
+ואדם בזמן שהוא מסיא – whether he carries the corpse or whether he is carried on top of the corpse, he is ritually pure, even though it (i.e., the corpse) did not touch him, but if the corpse does not move from its place as there is no shaking/movement here, he is ritually pure.
+
+Mishnah 4
+
+מקצה טמא על הטהור – even the finger of a Zav/person with flux/gonorrhea is on top of the pure person, or the finer of a pure person is on top of the Zav, or a connection, it is impure, as for example, his hair and his fingernail or his teeth, all these are called חיבורי/a connection, junction, even though there isn’t other than a minority of the impure on top of the pure person or a minority of the pure on top of the impure thing, the pure thing is defiled, for we don’t require that he carries the majority of a person with a flux/gonorrhea (i.e., the Zav) other than upon the lying but not upon a person.
+ומקצת טהור על הטמא טהור – for we require that he carries its majority. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+הטמא על מקצת המשכב – the majority of a impure person on a minority of the lying bed [of a Zav], the lying bed is defiled. And similarly, the greater part of a ritually pure person on the lesser part of a defiled bed, the ritually pure person is defiled. But we are not concerned of the lesser part of bed defiled, since the majority of it is ritually pure and the majority that the impure sits upon it, for with the lesser part of the thing that the defilement enters, and with its lesser part it departs, as is taught in the concluding clause [in this segment of the Mishnah]: "נמצאת טומאה נכנסת לו ויוצאת ממנו בטומאתו"/”it turns out that uncleanness enters it and leaves it through its lesser part.”
+מקצת הטמא על המשכב – since that it is the lesser part of the impure person, even though that he leans on all of the bed, the bed is pure, until the greater part of the person with flux/gonorrhea (i.e., the Zav) is carried upon it.
+ומקצת טהור על המשכב – that is to say or the lesser part of the pure person even on the entire bed.
+טהור – until the greater of the part of the ritual pure person leans upon it.
+וכן ככר של תרומה – it is referring to the Mishnah above (see Tractate Zavim, Chapter 5, Mishnah 3) as it teaches in the Mishnah: "כל הנושא ונישא על גבי המשכב טהור חוץ מן האדם"/”Whatever carries and is carried on top of a bed is clean.” And even food of priest’s due/heave-offering, if it was carried on top of the bed and there is between them something that interposes, even if it is the most thin like [a piece of] paper and similar to it, they are not susceptible to receive ritual defilement from the bed, for it doesn’t defile others and is not susceptible to receive defilement through shaking/moving other than something that has the breath of life (i.e., a human).
+ור' שמעון מטמא בזו – since its place is impure, it defiles through shaking/moving, even something that does not have the breath of life. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 6
+
+הנוגע בזב ובזבה וכו' – each of these are equivalent regarding their contact/touching to their carrying in that they defile a person to defile clothing, therefore, they are considered a primary source of ritual defilement all the while that they didn’t separate from them, for after [being in contact] it defiles clothing, and therefore, a person who touches it makes himself first remove (i.e., first-degree of ritual impurity) and second remove and invalidates/makes unfit heave-offering/priest’s due through third remove.
+פירש – [he separates] from what defiles him, he is none other than a mere first-degree of ritual impurity and defiles something to make it second-degree of ritual impurity, and makes heave-offering/priest’s due unfit in the third remove.
+ואחד המסיט, ואחד הנושא – and even though they do not touch, the man with a flux/gonorrhea and a woman with a flux and a menstruant woman are explicitly written, as it is written (Leviticus 15:31-32): “Such is the ritual concerning him who has a discharge, [concerning him who has an emission of semen and becomes impure thereby], and concerning her who is in menstrual infirmity, [and concerning anyone, male or female, who has a discharge, and concerning a man who lies with an impure woman],” but the leper and the woman who has given birth we derive from (Leviticus 15:32): "לזכר ולנקבה"/”and concerning anyone, male or female, who has a discharge,” [the word] "לזכר"/for the man – to include the leper and [the word] "לנקבה"/or female to include the woman who has given birth to a child.
+
+Mishnah 7
+
+ואחד המסיט – who moves/shakes her from her place even though he doesn’t touch or carry [her].
+רבי אליעזר אומר אף הנושא – and it speaks of one who carries, meaning to say, that the person who moves/shakes is not ritually impure unless he carries it, that they are above and the person doing the moving/shaking is below. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 8
+
+הנושא את המרכב (he who carries the saddle/riding seat) – in carrying the riding seat, it is written (Leviticus 15:9-10): “[Any means for riding that one with a discharge has mounted shall be impure; whoever touches anything that was under him shall be impure until evening;] and whoever carries such things shall wash his clothes, [bathe in water and remain impure until evening],” but not touching/coming into contact with it. But the person who touches it is not other than a mere first degree of ritual impurity.
+הנושא את הנבילה – that is he moves/shakes it, for carrying without shaking/moving, that person is ritually pure, as we have explained above (see Tractate Zavim, Chapter 5, Mishnah 3:"כל הנושא ונישא על הנבילה – טהור חוץ מן מסיט"/”Whatever carries or is carried on top of a carrion is clean, except for him who shifts/shakes it.” And one who also touches a carrion even though it is ritually impure, since it does not defile clothing, it does not defile two removes (i.e., makes things first degree of ritual impurity and makes non-holy produce second degree of ritual impurity) nor invalidate/make unfit one (i.e., priest’s due/heave offering becomes unfit as it is made third-degree of ritual impurity), it is not other than merely first degree of ritual impurity and it defiles one (i.e., making non-holy produce second-degree of ritual impurity) and invalidates one (i..e, making priest’s due/heave-offering third degree of ritual impurity).
+מי חטאת שיש בהן כדי הזייה – they defile clothing through carrying but not through touching/contact.
+
+Mishnah 9
+
+והוא בבית הבליעה (and it is in the esophagus/gullet) – all the time that it (i.e., the food) is in the esophagus it defiles clothing, and since it defiles clothing, it defiles two things (i.e., it’s law is like that of a primary source of ritual defilement – that it makes something first degree of ritual impurity and a first makes non-holy produce second-degree of ritual impurity) and invalidates/makes unfit one (i.e., something second degree of ritual impurity makes priest’s due/heave offering unfit).
+הכניס ראשו באויר התנור – even though the carrion of the bird exists with the esophagus/gullet of the person who eats it, everything is in the airspace of the over, nevertheless, it (i.e., the oven) is ritually pure. For the oven is not defiled on account of the person, for everything that defiles clothing does not defile humans and earthenware vessels. But because of the carrion of a clean bird it does not become defiled, for it lacks defilement other than the person in his esophagus/gullet.
+הקיאה או שבלעה (he vomited it out or swallowed it) – that is he separated from it. That from when it (i.e., the food particles of the carrion of the clean bird) descended to the stomach, it has no defilement, and when it is in his mouth, it has no defilement, for it is written (Leviticus 17:15): “[Any person, whether citizen or stranger,] who eats what has died/"[וכל נפש] אשר תאכל [נבלה]" for it is written, “who has not eaten” – food in the esophagus/gullet.
+
+Mishnah 10
+
+ובנבילה ובמרכב – all of these are through carrying alone that they defile clothing, but not through touching/coming into contact. Therefore, a person who touches them even though he did not separate is not other than first-degree of Levitical impurity, and he defiles one (making non-holy produce second-degree of ritual impurity) and invalidates/makes unfit one (i.e., heave offering becomes unfit as it becomes third-degree of ritual impurity).
+כל הנוגע- as for example food and vessels, for even with those that a person touches defiles two and invalidates/makes unfit one vessels that touch them defile one and invalidate one, and even at the time of their contact/touching.
+חוץ מן האדם – that there is from them that if he touched them or carried, that he (as he is first-degree of ritual defilement) defiles two (making non-holy produce second-degree of ritual defilement) and invalidates one (making priest’s due/heave offering third degree of ritual impurity), like those that we stated above.
+פירש – even a person, in all of them he defiles one (as he is first-degree of ritual impurity, making non-holy produce second degree of ritual impurity) and invalidates one (priest’s due/heave offering becoming unfit for use), for since he separated from it, he is not other than first-degree of ritual impurity.
+
+Mishnah 11
+
+בעל קרי כמגע שרץ – just as a person who touches a creeping insect/reptile is first degree of ritual impurity, so also the person with an nocturnal emission/pollution is a first degree of ritual impurity, and his defilement is comparable to the defilement of someone who touches effusion of semen.
+ובועל נדה כטמא מת – which is one of the primary sources/causes of Levitical uncleanness and is ritually impure for a period of seven days.
+שהוא מטמא משכב ומושב – and a corpse itself and all the more so someone with ritual impurity imparted by a corpse does not defile by sitting or lying, neither a minor defilement nor a stringent defilement, as it is written (Leviticus 15:3): “and every object on which he sits [shall be impure],” but not someone defiled by a contact with a corpse (see also, Tractate Kelim, Chapter 1, Mishnah 3).
+
+Mishnah 12
+
+אלו פוסלים את התרומה – from/according to the Rabbis. And all of it is from the eight things that they decreed בו ביום/on that selfsame day (that Rabban Gamaliel was deposed as the head of the Sanhedrin -see Talmud Berakhot 28a [see the Bartenura commentary to Tractate Shabbat, Chapter 1, Mishnah 4, also Tractate Shabbat 13b – our Mishnah lists nine of the fourteen of them], except for [the law regarding] the טבול יום/the one who immersed himself that day which is from the Torah.
+האוכל אוכל (he who eats food) – that is first degree of ritual defilement or second degree of ritual defilement, they decreed that his body is second degree of ritual defilement, and it invalidates the heave-offering/priest’s due with his contact, touching, for second degree of ritual defilement makes priest’s due/heave-offering unfit.
+והשותה משקים טמאים – it becomes also second degree of ritual impurity, and makes the priest’s due/heave-offering unfit/invalid, and the reason that the Rabbis decreed on these, is that sometimes, when a person eats unclean foods and pours liquid of heave-offering in his mouth while the foods are impure in his mouth, and invalidates them. And also, sometimes that he drinks impure liquids and pours foods of heave-offering/priest’s due in his mouth while they are still in his mouth, invalidating them.
+והבא ראשו ורובו – after he immersed [in a Mikveh[ on that same day.
+במים שאובין – because they would immerse in the badly smelling/decaying waters of caves and they would put upon them afterwards drawn waters to remove to bad-smelling/decaying waters, they began and made a fixed rule to state that the waters of caves do not purify but rather [only] drawn waters purify; they (i.e., the Rabbis) stood and decreed defilement upon them [who used those waters], for perhapsthey would come to annul the law of Mikveh and immerse in drawn waters, and in order to fulfill this decree to establish it, they added to it and decreed on a person completely pure who had three LOG of drawn waters that fell upon him, that he would invalidate the heave-offering/priest’s due until he immersed [in a ritual bath].
+והספר – all Holy Writings/Scrolls defile the priest’s due/heave offering through contact. Because at the outset, they would hide food of priest’s due/heave offering next to a Torah Scroll saying “this is Holy and that is Holy,” since they saw that Scrolls would come to loss, that the mice that are found near the food would ruin/cause loss to the Scrolls, they decreed on the Torah, Prophets and Writings (i.e., the three portions of Scripture) would defile the priest’s due/heave-offering through their contact.
+וטבול יום – invalidates the priest’s due/heave-offering from the Torah until his sunset arrives. But this is not from the eighteen decrees that they (i.e., the Rabbis) decreed on that day (see the Bartenura commentary to Tractate Shabbat, Chapter 1, Mishnah 4).
+והאוכלים – that were defiled by liquids. The Sages decreed on the liquids that were defiled by second degree of ritual impurity, to become first-degree, and that they would defile the foods. It is a decree because liquids that come on account of a defiling reptile/insect which are first-degree according to the Torah. But why did not decree on foods also to become first-degree? It is a decree because of foods that come on account of an insect/defiling reptile, because the foods require fitness to become unclean (which arises from contact with certain liquids), but they are not susceptible to receive defilement other than through coming in water, but the liquids are liable/likely to be susceptible to receive defilement and do not require fitness to become unclean nor repair, and their defilement is found more.
+וכלים שנטמאו במשקין – that according to the Torah, even if the liquids were defiled by a reptile/insect (i.e., creeping animal), they do not defile vessels, for humans and vessels are not susceptible to receive ritual defilement other than from a primary source of ritual impurity, but the Rabbis decreed that even on liquids that were defiled on account of hands which are second-degree of ritual impurity, that they would defile vessels, as a decree because of the liquid of a person with gonorrhea/זב or a woman with a flux/זבה, as for example, their spittle and their urine, which are a primary source of ritual impurity and defile vessels according to the Torah.
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+Bartenura on Mishnah Zavim
+ברטנורא על משנה זבים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Zavim
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-sefaria.org
+
+Bartenura on Mishnah Zavim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הרואה ראיה אחת של זוב – flux that comes from the flesh of a corpse and it is similar to the white of a rotten/smashed egg. But effusion of semen comes from flesh that has not died, and is joined like the white of an egg that is not rotten/smashed.
+בית שמאי אומרים כשומרת יום [כנגד יום] (like a woman who observes a day for a day) – for even though she is not a complete woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding until three sightings, nevertheless, with one sighting, she makes a surface designated for lying and sitting ritually impure, just like a person with gonorrhea, even though he does not become a complete person with gonorrhea/flux until three sightings, nevertheless, with one sighting he makes surfaces designated for lying and sitting ritually impure.
+ובית הלל אומר כבעל קרי (like a person who experienced a seminal emission) -and he does not make surfaces designated for lying and sitting ritually impure, and a sighting does not defile through carrying, but only through contact/touching.
+ראה אחת ובשני הפסיק ובשלישי ראה שתים – for if he saw two sightings on one day or on two consecutive days, he must count seven clean [days], and he is exempt from the sacrifice. But if he saw three sightings on one day or on three consecutive days, he must count seven clean [days] and he is liable for a sacrifice, as it teaches in a Baraita: Scripture counted two [days] and called him ritually impure, as it is written (Leviticus 15:2): “When any man has a discharge issuing from his member, he is impure”/"זב מבשרו זובו טמא הוא"; three [sightings] and he is called impure, (Leviticus 15:3): “The impurity from his discharge shall mean the following – whether his member runs with the discharge or is stopped up so that there is no discharge, his impurity means this:”/ואתה תהיה טומאתו בזובו רר בשרו את-זובו או-החתים בשרו מזובו טמאתו היא.", how so? Two [sightings] for ritual impurity and three [sightings] for [an obligatory] sacrifice. But a woman who experiences a flow of menstrual-type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding/זבה if she saw many sightings on one day or on two days not during the time of her menstrual bleeding, observes one day in cleanliness and she is ritually pure in the evening. But if she saw three sightings [of non-menstrual bleeding] on three consecutive days, she needs to count seven clean days and she is liable for a sacrifice. For concerning a זבה/a woman who experiences a flow of menstrual -type blood on three consecutive days during a time of the month when she is not due to experience menstrual bleeding, it is written (Leviticus 15:25): "ואשה כי-תזוב [יזוב] דמה ימים רבים בלא עת-נדתה"/When a woman has had a discharge of blood for many days, not at the time of her menstrual impurity” (The text of Bartenura “misquotes” the Biblical verse -what is in brackets is what is found in the text of the Torah); [The word] "ימים"/days- are two; [the word] "רבים" /many – are “three.” Scripture suspends/hangs the man who has gonorrhea through sightings, and the woman who has discharges of blood outside the time of her menstrual impurity through days, and now it states, that if the man who has a flux has three sightings, but that he stopped for one day between the first sighting and the latter two sightings.
+בית שמאין אומרים זב גמור [he is a complete man with flux/gonorrhea] and he is liable for a sacrifice like a person with three sightings.
+ובית הלל אומרים – the pure day [in-between] nullified the first sighting, and there isn’t here other than the two latter sightings [of flux], and he is exempt from the sacrifice.
+מודים בית שמאי בזה שאינו זב גמור – for the pure day that interrupted nullified the first sighting, as we have stated.
+על מה נחלקו על הרואה שתים וכו', בית שמאי אומרים זב גמור – for since it was joined to the counting of seven [days] when he saw two [sightings] at the outset, the sighting nullified the pure day (i.e., without sightings), and he has in his hands three sightings.
+
+Mishnah 2
+
+ביום השלישי לספירת זובו – as for example, a personw ho two sightings who needs to count seven clean [days], and he counted the first and the second, and on the third saw an emission, it invalidates the two days that preceded it, and he returns and counts seven [days] like at the outset.
+לא סתר אלא יומו – and he counts five [days] to complete the seven, for the first two did not count for him.
+הרואה בשני – that he counted one [clean day], and on the second saw an emission, he invalidated that which was before it, even according to the School of Hillel, but Rabbi Akiba holds that in this also they disagree. But the Halakah is not according to Rabbi Yishmael.
+ומודים – The School of Shammai. ברואה קרי ברביעי שלא סתר אלא יומו – that those that were before it counted for him. For specifically when the fluxes were not interrupted with three clean days, according to the number of days that makes a person a complete זב, it is this case where the School of Shammai states that the effusion of semen invalidates it, but after three pure days have passed, the School of Shammai agrees that an emission does not invalidate anything other than that day, and in this that one calls that a person with gonorrhea invalidates, one derives from Scripture, as it is written (Leviticus 15:32): “This is the ritual concerning him who has a discharge: concerning him who has an emission of semen and becomes impure thereby.” Just as flux invalidates, even effusion of semen invalidates. If just as a flux invalidates everything, so the effusion of semen invalidates everything, the inference teaches us (Leviticus 15:32): "לטמאה בה"/”and become pure thereby,” she only has one day. But if he saw a flux, even on the seventh day, it invalidates what is before it, as it is written (Leviticus 15:13): “[he shall count off] seven days for his purification,” until all seven days would be pure from the discharges.
+
+Mishnah 3
+
+הרי זה זב גמור – and he is liable for a sacrifice, for the All-Merciful suspended it/hung it upon appearances, as it is written (Leviticus 15:3): “the impurity from his discharge”/"טומאתו בזובו", and the impurity is dependent upon his discharge, but it is not dependent upon the days. However, when there is an interruption in-between as the School of Hillel states above (in Tractate Zavim, Chapter 1, Mishnah 2), he is not a complete Zav, and the appearances do not combine, there is no difference regarding the matter of impurity as for example, that he saw two appearances alone with the interruption of the day in-between and there is no difference regarding the matter of a sacrifice, as for example that he saw three appearances [of emissions].
+
+Mishnah 4
+
+כדי טבילה וסיפוג (long enough to immerse/bathe and dry one’s self) – in order that he can ritually immerse and wipe himself off after the ritual immersion, but less than this measurement is not an interruption, and it is not considered other than one appearance.
+או אחת מרובה כשתים – that he had between the beginning of the first appearance and the end of the appearance in order that he could perform a ritual immersion and wipe himself off, and he would continually see [the emission] without interruption.
+
+Mishnah 5
+
+כמין גד יון לשילוח – a place in Jerusalem that the Canaanite kings preserved idolatrous worship, and that same place was distant from the Shiloah as a measure [of time] of twice bathing and getting dry. Like from Gad Yon. It is the language of (Isaiah 65:11): “Who set a table for Luck” (a name of heathen deity). Shiloah is the name of the river, as it is written (Isaiah 8:6): “Because that people has spurned the gently flowing waters of Siloam” (the conduit – and later the tunnel – of Siloam conveyed into Jerusalem the waters of Gihon, which symbolize “The LORD of Hosts who dwells on Mount Zion – see verse 18).
+מטמא משכב ומושב – that we consider it as two sightings.
+אלא אם ען יש בה כדי שלש (unless it sufficed to make up three [emissions]) – as for exzmple like from Gad Yon to Shiloah, for then it is considered like a complete Zav, even with regard to the sacrifice. But with one profuse as two, they do not divide it, and it is considered like one sighting. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 6
+
+אם ידוע שמקצת הראיה מהיום וקצתה למחר – that he saw part of the appearance [of the flux] at the end of today and part of it at the beginning of the night of the morrow, even though there weren’t between them [sufficient time] in order to perform [both] the ritual immersion and the drying off, they are considered as two appearances [of flux], because the days divide them.
+ודאי לקרבן ולטומאה – that there are three appearances [of flux] here. And that of at twilight is divided into two [appearances], since there is in it from two [different and consecutive] days.
+ואם ספק – that perhaps all of it is from today or all of it is from the night.
+ודאי לטומאה – for at any event, there are two [appearances].
+וספק לקרבן – for we are in doubt that perhaps there are two [appearances], perhaps three [appearances of flux]. For if all of it is from the day or all of it is from the night, there are two [appearances of flux]. But if it is from part of the day and part of the night, there are three {appearances of flux].
+שני ימים בין השמשות – as for example, that the first [appearance] is at the beginning at the first twilight, and the second is at the end of the second twilight, as for example, that the first [appearance] is on Friday/the Eve of the Sabbath at the beginning of twilight and one is on Saturday night at the conclusion of twilight. For if the beginning of twilight is day and the end of twilight is night, we don’t have two appearances [of flux] on two consecutive days, for Shabbat interrupts and there isn’t the defilement of gonorrhea (but rather, like a person with an emission). But if the entire twilight from the day or all of it is from the night, there are two appearances here on two consecutive days, and which require counting seven clean [days] and one is exempt from the sacrifice. But if the beginning of twilight or at its end, half of it is from the day and half of it is from the light, the appearance [of flux] was divided into two and one is required to bring a sacrifice. But because there are all of these doubts, it is taught [in the Mishnah]: "ספק לטומאה ולקרבן"/”he is in doubt as to its imparting uncleanness and in doubt as to bring a sacrifice, lest there isn’t uncleanness here, and lest there is uncleanness here but not a sacrifice, or lest thee is [both] uncleanness here and a sacrifice. Therefore, he brings a sacrifice, but it is not consumed.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הכל מטמאין בזיבה (all are susceptible to uncleanness through flux) – everyone, including a baby who is one day old who becomes defiled through flux/gonorrhea.
+אף הגרים – as it is written in the portion of the person with a flux (Leviticus 15:2 - which Bartenura reproduces only in the singular): "דברו אל בני ישראל"/”Speak to the Israelite people.” I don’t have other than the “children of Israel” (i.e., born Jews), from where [do I learn] to include converts and slaves? The inference teaches us (Leviticus 15:2 – the Bartenura writes the verse with the fuller spelling): "ואמרתם אליהם איש"/”And say to them: When a man,” to include the converts and the slaves. From where do I learn to include the minors? The inference teaches (Leviticus 15:2): "איש איש"/”When any man.”
+ומיטמאין בדם כאשה – that a woman does not defile with the white matter but rather with the red matter/substance, for blood is written for her, which is red [in color] (as opposed to white gonorrhea substance for a man).
+ובלובן כאיש – for it is written (Leviticus 15:2): "זובו טמא הוא")/”discharge issuing from his member, he is impure.”) "זובו"/his discharge”, regarding a man. And it is like the dough of barley.
+וטומאתן בספק – if they saw white matter, lest they are of a woman, and the white matter is pure in her. But if they saw red matter,, perhaps it is of a man and the red matter is pure regarding him. But if he saw red matter and white matter together, their uncleanness is certain whichever side you take, and they burn the heave-offering over them. But do not require of them coming to the Sanctuary, for concerning sending forth they are unclean; it is written (Numbers 5:3): “Remove male and female alike; [put them outside the camp so that they do not defile the camp of those in whose midst I dwell],” a definite male and a definite female, but not someone whose sexual organs are concealed and a hermaphrodite.
+
+Mishnah 2
+
+בשבעה דרכים בודקין את הזב – because he (i.e., the man with flux/gonorrhea) does not defile because of unavoidable interference/accident, as it is written (Leviticus 15:2): “[when any man] has a discharge from his member, but not because of unavoidable accident/interference.
+עד שלא נזקק לטומאה (before he is confirmed as to flux) – that is when he sees a second sighting [of flux] that through it he becomes a Zav (i.e., a person afflicted with flux/gonorrhea) to defile through lying and sitting and to require him to count seven clean [days]. But a first sighting/appearance defiles through unavoidable accident ritual impurity until nightfall, like the law of the person with a seminal emission (see Deuteronomy 23:11-12), but it combines with the second [sighting] and even it was an unavoidable accident.
+במאכל – if he consume a large meal or at things that bring him to gonorrhea, and even a little bit, as for example, fatty meat, milk and cheese, eggs, and aged wine, and pounded beans and a kind of kress or pepperwort.
+ובמשתה – increase/excess of drinking.
+במשא – a heavy thing that he carried.
+במראה – he saw a woman, even without meditation [on her].
+ובהרהור – even though he did not see [her]. It one of these seven things happened to him before he saw the second sighting/appearance, he is not become a Zav because of that sighting, but the drop does not defile in carrying like the rest of the drops of his flux.
+אין אחריות זבין עליכם (the responsibility for Zavim is not yours) – and if there won’t ever be any Zavim, what are you concerned/worried about? Have you not accepted responsibility of the Zavim upon yourselves? But the Halakha is not according to either Rabbi Yehuda or Rabbi Akiba.
+משנזקק – for ritual defilement, after he saw a second sighting that was not an unavoidable accident. For from here onwards he makes [defilement] through sitting and lying.
+אין בודקין אותו – even though he saw a third appearance/sighting [of flux] by unavoidable accident, he became a Zav for a sacrifice. And similarly, if he saw a sighting of effusion during the seven clean days that he is counting, it made void everything , and even it that sighting was by unavoidable accident.
+ספיקו ושכבת זרעו טמאין – his doubt is because of his effusion of semen. As for example, if he saw effusion of semen initially, and a drop of a flux that comes afterwards does not defile, for the person who sees an emission does not defile with gonorrhea during the time of twenty-four astronomical hours. But before he is confirmed for defilement, the emission purifies the gonorrhea, because it was an unavoidable accident. But after he was confirmed for defilement, the emission does not purify the gonorrhea, and we don’t suspend/leave it in doubt that because of the emission the gonorrhea comes.
+שרגלים לדבר – that this sighting is not because of an unavoidable accident, for he has already become a Zav.
+ראה ראיה ראשונה בודקין אותו – that is specifically for [the requirement to being] a sacrifice. For if it was because of an unavoidable accident that he saw it, it does not combine with the third [sighting] for a [requirement to bring a] sacrifice, but it combines with the second [sighting] for defilement. For if the second sighting was not by unavoidable accident, even though the first [sighting] was by unavoidable accident, it makes sitting and lying [something that defiles] and requires seven clean [days] and going into living waters, as just as it is written (Leviticus 15:2]: “[a discharge issuing] from his member” and not because of his unavoidable accident, with the second [sighting] it is written, but the first [sighting] is compared by close analogy to effusion of semen, as it is written (Leviticus 15:32): “Such is the ritual concerning him who has a discharge: concerning him who has an emission of semen/שכבת זרע [and becomes impure thereby], just as the effusion/emission of semen defines through unavoidable accident, so does the first sighting of flux/gonorrhea defiles through unavoidable accident.
+
+בשלישי אין בודקין אותו – neither for ritual defilement nor for a sacrifice.
+רבי אליעזר אומר כו' – But the Halakha is not according to Rabbi Eliezer (see Tractate Niddah 35a for the rationale of the dispute).
+
+Mishnah 3
+
+אינו מטמא בזיבה מעת לעת – for these emissions of semen/gonorrhea are because of weakness that they called, and we are speaking about the second sighting, for the first [sighting] defiles through unavoidable accident . And just as we suspend/leave it in doubt for an emission over an astronomical period of twenty-four hours, so also for the sighting [of a woman] and for a fantasy, we suspend/leave it doubt for a period of twenty-four hours. But for eating and drinking and carrying and jumping, we suspend/leave it doubt for him all the time that he is in pain, and we say that because of the pain, he had a flux/emissions but not from his member/flesh.
+רבי יוסי אומר יומו – we do not suspend/leave in doubt other than for that day that he saw the emission alone, but not for an astronomical period of twenty-four hours. But the Halakha is not according to Rabbi Yossi.
+מיד מיטמא בזיבה – that a proselyte who converted [to Judaism] is like a small child who was born. And even though he saw gonorrhea/emissions while he was a heathen, he becomes defiled through the gonorrhea in this second sighting that he sees within the astronomical period of twenty-four hours of emission, for the sighting of a flux of a heathen is like something that doesn’t exist, for heathens do not defile through emissions/gonorrhea.
+הרואה דם – defiles all the pure things she was engaged with retroactively for an astronomical period of twenty-four houses, as we explained at the beginning of [Tractate Niddah] (Chapter 1, Mishnah 1), and since we are dealing with/speaking about an astronomical period of twenty-four hours, we consider all of these that their measurements are over an astronomical period of twenty-four hours.
+וכן המקשה בימי זיבה – for we have stated (Leviticus 15:25): “[When a woman] has had a discharge of blood [for many days, not at the time of her menstrual impurity,]” because of herself, but not because of offspring. But if she let blood flow from the spices over an astronomical period of twenty-four hours and she gave birth, we don’t suspend the protracted travailing with the blood of giving birth.
+המכה את עבדו- it is stated in the Torah (Exodus 21:20): “When a man strikes his slave male or female, with a rod, [and he dies there and then, he must be avenged.] But if he survives a day or two, [he is not to be avenged, since he is the other’s property],” and we expound that “day”/"יום" is like two days, and this is the astronomical period of twenty-four hours.
+כלב שאכל בשר המת – for we hold that it isn’t consumed in its bowels/intestines until after three days from one astronomical period of twenty-four hours, and such it is taught in Tractate Ahilot in Chapter 11 (Mishnah 7), “And how much must it remain in his intestines? Three whole days of astronomical periods of twenty-four hours.
+והוא שיהא כברייתו (and it continues in its natural state) – that it doesn’t change. And furthermore, there is more that their measure is an astronomical period of twenty-four hours but it is not considered, for he taught and omitted (i.e., the Mishnah taught certain cases and omitted other cases – the list is incomplete).
+
+Mishnah 4
+
+מטמא את המשכב – and the same law applies to sitting.
+עומד יושב שוכב – as it is written (Leviticus 15:4): “Any bedding on which he one with the discharge lies shall be impure,” and it is written (Leviticus 15:23): “Be it the object on which she has sat, [on touching it he shall be impure until evening],” I do not have other than at the time that he lied on the bed or sat on the chair. Lying on the seat and sitting on the bed, standing, suspended or leaning, from where do we derive it? The inference teaches, (Leviticus 15:4): “He shall be impure”, “on which he lies shall be impure” (Leviticus 15:23), and all of them are called מדרס/[impurity through] treading.
+והמשכב מטמא את האדם וכו' עומד יושב שוכב נתלה – that the pure object is on the balancing scale [on one side] and the impure lying on the second scale, and the impure lying outweighed , and suspended the pure object. And that which is suspended in the first clause, as for example the person with gonorrhea on the [first] balance and those sitting on the second balance, and they outweighed them, they are impure, for how, the person with gonorrhea is suspended/hanging and it is as if he is sitting upon them.
+לטמא בגדים – and this is the same law for all vessels that come in contact with them that have not been explained, except for a man and an earthenware vessel.
+כמגע ובמשא – if it came in touched with something impure that was lying or that he carried it.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+הזב והטהור. או באסדא – large pieces of wood tied together and they place them on the sea or on the river and place upon them a banner/flag and leads/carries them by wind to the harbor of their desire. And in the language of Scripture, they are called דוברות: (I Kings 5:23 – the text citation in Bartenura is incorrect): “and at the sea I will make them into floats”/"ואני אשימם דברות בים". And they are also called רפסודות/floats: (II Chronicles 2:15): “and deliver them to you as rafts by sea to Jaffa; [you will transport them to Jerusalem].”/"ומביאם לך רפסדות על-ים יפו [ותה תעלה אתם ירושלם]" (see also Tractate Berakhot, Chapter 4, Mishnah where the term אסדא /raft is also used).
+או שרכבו על גבי בהמה – an undefined bent animal underneath the rider, therefore, it doesn’t matter whether it cannot endure pressure nor if it can endure pressure. The ritually pure person and his clothing are defiled. But that which the animal is shaking with its foot, is not shook on account of the rider, unless it cannot endure pressure, as is brought in the last (i.e., 18th) chapter of [Tractate] Ahilot [Mishnah 6].
+אע"פ שאין בגדיהן נוגעים – the clothing of the ritually clean person does not touch the clothing of the person with gonorrhea, nevertheless, they are ritually impure imparted through treading, that the small ship is similar to a raft and they sink, for sometimes, that the person with gonorrhea outweighs the clean person and his clothing and they are defiled through movement/shaking (without actually coming in contact with it, like by means of a lever). And we derive the defilement of movement/shaking from what is written (Leviticus 15:11): “If one with a discharge [without having rinsed his hands in water], touches another person,”/"וכל אשר יגע-בו הזב" and it is written (Leviticus 6:21): “An earthen vessel in which it was boiled shall be broken; [if I was boiled in a copper vessel – the vessel – shall be scoured and rinsed with water].”/ "וכלי-חרש אשר תבשל-בו ישבר [ואם-בכלי נחשת בשלה ומרק ושטף במים]." Just what is stated further on from the hollow/airspace of the vessel, even here [also] in the hollow/airspace of the vessel, for an earthenware vessel is not defiled through the contact of a person with gonorrhea unless he came in contact in it from its hollow/airspace, but if he came in contact with it from behind it he did not defile it, and since after we learned that he (i.e., the person with gonorrhea) does not defile it other than from its airspace/hollow, what does the inference teach us [from the Biblical text]:"אבל נגע בו" /”that it touches another person” (Leviticus 15:11), contact with it is like all of it, this is shaking/movement of it. For we have learned that that a person with gonorrhea defiles through movement/shaking. But if it was ritually pure on one end of the board and the person with gonorrhea shook/moved the board on the second edge until it shakes/moves the pure person that is on the first edge, the pure person has already been defiled through shaing/movement, and his clothing has been ritually defiled through treading if they are clothing appropriate for lying and sitting.
+הגשיש של מטה (the frame on which the couch is spread) – they are like long pieces of wood that they place on the bed of sections, and through them the parts of the bed strike against each other and is connected to the, and therefore, these pieces of wood are called frames/גשישין. Another explanation: pieces of wood that they place under the legs of the bed so that they are not lost due to the moistness of the ground.
+שהן מחגירין – like a lame person who is not able to move his two feet at the same time. Such are those when people sit upon them, they tilt this way and that way, and through this, it is found that the person with gonorrhea leans upon the pure person and the pure person upon the person with gonorrhea.
+באילן שכוחו רע (on a shaky tree) – and in what case is a tree shaky? All that its root is not wide and thick in order to make hollow a quarter of a Kab.
+או שוכה- that is, the bough of a tree.
+שכוחה רע – and in what case is a bough shaky? All that is hidden in its being held, that a person who grabs hold of it hides it in the palm of his hand.
+על אילן יפה – even the bough stands on a firm tree. And all these that are bent underneath them and the weight of the upper part is upon the bottom part and leans upon it. And whether the person with gonorrhea is the one that leans upon the pure person, or whether the pure person is the one that leans on the person with gonorrhea, he is impure.
+שאינו קבוע במסמר – and because of this, it is bent.
+על הכבש – on the bridge.
+שאינו עשוין בטיט טמאין – because they are bent.
+ור' יהודה מטהר – but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+מגיפין – they (i.e., the ritually pure person and the person with gonorrhea/the Zav) close the door.
+או פותחין – [open] the door together – the person with gonorrhea/the Zav and the ritually pure person.
+עד שיהא זה מגיף – after all there is no defilement here, until there would be this one pull to open [the door] and that one pull to close it, that we don’t allow them each to do it to the other [for it would cause defilement through movement/shaking].
+עד שיהא הטהור מעלה את הטמא – for then the clothes of the ritually pure person would be impure through treading, for the weight of the impure person would be greater than that of the pure ofperson and he would be leaning upon him. And the clothing of the pure person would be impure through treading. But if the impure person raises the pure person [from the pit], the impure person does not lean upon the ritually pure person, and the clothing of the pure person is not impure through treading. But the Halakha is not according to Rabbi Yehuda.
+מפשלין בחבלין (twisting ropes) – the person with gonorrhea/the Zav and the ritually pure person together are plaiting/twisting a rope. And even if both of them are doing it from one side.
+זה מושך הילך וזה מושך הילך – this one stands to the east and pulls towards him and the other stands to the west and pulls towards him.
+בין עומדין – there are things that are woven while standing and there are those [that are woven] while sitting, and the ritually impure person and the ritually pure person weave together, or grind [wheat].
+ר' שמעון מטהר בכולן – but the Halakha is not according to Rabbi Shimon.
+בזמן שמשאן כבד טמאים – for perhaps through the heaviness of the load, the person with gonorrhea leans upon the ritually pure person and it is found that the pure person shakes/moves him or the pure person is moved by him (i.e., the person with gonorrhea).
+וכולן – even if their load is heavy.
+טהורים לבני הכנסת – that is to say, to those who eat their non-holy produce in a state of ritual purity, for this is not a complete shaking, and all the more so, that there is a doubt [of shaking].
+וטמאים לתרומה – from according to the Rabbis, and even with doubt.
+
+Mishnah 3
+
+כל שאינו יכולה להמיט באדם (a ship which has no staggering effect on man) – it is large enough that when a person ascends on it, a person is not shaking/sinking.
+הטהור מכה את הטמא – the person with gonorrhea/a Zav.
+הרי הטמא נופל – for it is the manner of one who hits/strikes his fellow, if his fell was stretched, the person who struck/hit [his fellow] falls. And therefore, the person who strikes/hit [his fellow] (i.e., the person with gonorrhea is the one striking) is considered as one who is leaning on the ritually pure person in. And specifically, we are speaking of the matter of ritual impurity imparted through treading, for the ritually pure person who strikes/hits the impure person is pure from ritual impurity imparted through treading. But he is impure, for he is leaning on the person with gonorrhea/the Zav. And a ritually impure person who strikes the ritually pure person, his clothes are impure through treaiding, for it is as if the person with gonorrhea/the Zav is leaning upon him.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+ר' יהושע אומר. כפיה שבראשה – it was taken for something remarkable, for even a veil that is on the head of a ritually pure woman is considered as if the menstruating woman sat upon it, even though she doesn’t sit upon it. And he (i.e., Rabbi Yehoshua) disputes with the anonymous Mishnah in the chapter above (Chapter 3, Mishnah 1; see also Chapter 2, Mishnah 7) which does not defile other than their clothing but not the cap that is on the women’s heads.
+כלים שבראש הנס – this is also taken for something remarkable, for even though they are at the height of the top of the mast/flag that is not at the place of treading, nevertheless, they are impure through treading. But we are speaking about a small boat and a vacillating bed, when it is expounding upon the chapter that is above (Chapter 3, Mishnah 1), but rather that which is taught above does not defile vessels that are at the top of the mast. But the Halakha is not according to Rabbi Yehoshua.
+בזמן שמשאן כבד טמאין מדרס – and even though they do not come in contact with the clothing, for it is considered as if it is leading on the clothing.
+כסוסטרא -it is like a גזוזטרא/balcony, enclosure, like the planed board that protrudes outwards from the upper wall.
+ונפל ככר של תרומה – [the loaf of priest’s due] that is upon the balcony/enclosure.
+טהור – the loaf [is ritually pure] that fell on account of the knocking against of the person with gonorrhea is not considered to him as shaking/movement, because the strength of the balcony endures.
+
+Mishnah 2
+
+מריש – a large beam that they build in the group of buildings forming one residence and the tops of the beams of the roof all of which are dependent upon it, and it is placed on top of the pillars (see also the Bartenura commentary of Tractate Gittin, Chapter 5, Mishnah 5 that defines מריש as a beam and בירה as a large house).
+מלבן (frame) – like a kind of square of beams affixed in the ground.
+צנור – water pipe/spout, duct
+אע"פ שהוא עשוי בחבלים – which is not affixed in the ground, but tied with ropes, but it is not so strong.
+ועל הים (flour mill’s container) – a circumference/surface of wood that the flour is gathered in it at the time of grinding.
+אצטרובל (lower millstone – which is immovable – included in the sale of a home) – a round mold of wood that they place the millstone upon it. And both are fixed.
+חמור של רחים של יד (jack of a hand mill) – a wood building that the hand millstone is affixed in them.
+וסאה של ריחים (an olive grinder’s Seah measure) – a large measure and it is affixed in the ground.
+וקורות הבלנין (beams whereon the bathing masters are stationed) – a beam that the master of the bathhouse sits upon. And all of these, if the person with gonorrhea/the Zav knocked against and the loaf of priest’s due/Terumah fell in from the strength/power of the knocking, it is ritually pure, for they are very strong and it is not considered shaking/moving. But regarding the beams whereon the bathing masters are stationed, they disagreed. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+הנגר (door-bolt) – a peg that is wedged in behind the door in the incision that is in the lintel/lower door-sill.
+מנעול – that they close the door with it (i.e., a lock).
+משוט (oar) – that they direct/steer the ship. And it is a Scriptural language (Ezekiel 27:29): “all the pilots of the sea [shall come down from their ships and stand on the ground].”
+קלת (the framework under the millstone to receive the flour-dust) – a wooden round mould that surrounds the lower millstone to receive the flour that is ground that it should not fall to the ground, and it is movable.
+ועל סוכה שכוחה רע – and it stands in a tree which is very strong.
+טמאין – for all of these are not very strong, and the power/strength of the knocking of the person with gonorrhea/the Zav is considered shaking/movement.
+מטהרין באלו – it is referring to the chest, ark and turret. For this reason, the first Tanna/teaches teaches them separately. But the Halakha is not according to either Rabbi Nehemiah or Rabbi Shimon.
+
+Mishnah 4
+
+פונדיות (money-bags)- like long pouches/bags, receptacles.
+לארכן – that he lies on the length of the benches or the pouches/bags.
+טמאים – for on each one, the person with gonorrhea/the Zav leans upon them, sometimes on this one and sometimes on that one.
+לרחבן – that he lies his length on their width.
+טהורים – because the majority of his [body] does not lean upon one of them. And there is no lying or sitting ever until he leans most of his [body] upon it, as it is written (Leviticus 15:23): “Be it the bedding [or be it the object on which she has sat, on touching it he shall be unclean until evening], until his majority will be carried upon it.
+ישן – widthwise, and there is doubt if he turned himself around/rolled over to lengthwise, they are ritually impure.
+כסיות – the plural language for “chair.”
+שתחת הגוף – because the majority [of his body] is carried/borne upon him. But the others are ritually impure by contact of the person with gonorrhea. But they don’t have the law of lying and sitting to become a primary source of ritual impurity to defile people and vessels.
+אם רחוקים זה מזה טהורים – because the majority [of his body] is not carried/borne either on this one or on that one. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+עשר טליתות – it the plural usage of טלית/a cloak. But not specifically then, for even one-thousand cloaks and a large stone on top of them, and the person with gonorrhea/the Zav sat upon the stone, all of the cloaks that are underneath it are defiled through sitting, for lying and sitting become defiled underneath a stone used for closing a pit.
+כרע הזב טהורים – from the law concerning lying, but they are impure through the burden of the person with gonorrhea.
+ביחידי – one bed [used for lying].
+טמא – for the majority of the person with gonorrhea/the Zav is carried/borne upon it.
+ובמרובים – many beds on the scale opposite the person with gonorrhea.
+שאין אחד מהם נושא את רובו – for since they (i.e., the beds) went down, the majority of the person with gonorrhea is not borne/carried on even one of them, but rather, each one of the beds bore/carried a majority of the Zav.
+
+Mishnah 6
+
+טמאין – whether the person with gonorrhea/the Zav went down/bowed or whether the foods and drinks went down, they were defiled through movement/shaking.
+ובמת הכל טהור – whether sitting or lying, whether foods or liquids, whether the corpse went down [on the balancing scale] whether they (i.e., foods, liquids, sitting, lying) went down. For all of the defilements of movement are pure, except for the movement of a person with gonorrhea/a Zav (with a flux). But if they went down [on the balancing scale], they are also ritually pure, for all that the corpse is lifted up over him, as for example, on the balancing scale other than a tent, it is ritually pure (see also Tractate Zavim, Chapter 5, Mishnah 3)ssb, except for a human, for at the time that it outweighs the corpse, it is impure because it moved/shook it, as we state in the last chapter of [Tractate] Niddah (folio 69b) do you think that a corpse does not defile through carrying?
+מדף (indirect contact by shaking – the uncleanness of an object arising from an unclean person’s indirect contact) – it the language of minor uncleanness, as it is written (Leviticus 26:36): “The sound of a driven leaf [shall put them to flight].” But Maimonides explained that [the word] "מדף" is from the language of "ריחו נודף"/so that its fragrance spreads (see Tractate Menahot, Chapter 8, Mishnah 7), that the fragrances of the defilement of a Zav/person with gonorrhea/flux goes from afar to defile all the vessels that upon it even though it did not come in contact with them. But not like the defilement of the vessels that are underneath it, for the vessels that are on top of the person with gonorrhea/flux even though they are things that interpose between them and the person with gonorrhea/flux, all of them are unclean with a minor defilement to defile foods and drink, but not to defile humans and vessels, whereas vessels that are underneath him, even if they are one hundred one on top of the other, the lowest of all of them have a greater defilement to defile humans and to defile clothing like the upper one.
+מה שאין המת מטמא – hat what is below it (i.e., the corpse), even if it will be Levitical impurity/defilement breaking through the ground and descending, nevertheless, nothing lying and sitting that is underneath it defiles humans and to defile clothing.
+ועל גביו מדף – assuming that the corpse defiles vessels that are on top of it the uncleanness of a minor degree to defile foods and drinks, that defilement breaks through the ground and rises, nevertheless if [the corpse was on an upper floor and the uncleanness caused by unclean persons lying on an object and sitting on an object in the house until the top of the beam, and the planed board that is bent from the weight of the corpse and which make heavy those lying down, or] the corpse is in the house near/adjacent to the top of the beam, and those that are lying are in the upper story, and the planed boards are bent from the weight of those lying and weigh down upon the corpse, in that manner with an impure person with a flux/gonorrhea (i.e., a Zav) below to defile humans [and] to defile clothing, and above it to defile foods and drinks, but with the corpse, whether above it or whether below it, is pure.
+
+Mishnah 7
+
+שאינה יכולה (it – i.e., the bed – is not able to stand – on three legs) – and since this one (i.e., leg) is not able [to stand] and that one (i.e., leg) is not able [to stand] each one of all of them has performed an act and there most of the person with gonorrhea/flux (i.e., the Zav) is lifted upon it (i.e., the leg).
+רבי שמעון מטהר – that requires the measurement of gonorrhea for this one (i.e., the leg) and the measurement of gonorrhea for that one (i.e., the leg), meaning to say, the majority of this [Zav] weighs down on each of them. And he follows after his reasoning that he stated above in our chapter (Tractate Zavim, Chapter 4, Mishnah 5) regarding an individual [place to lie down or sit], but if there were many [places to lie down or sit] they are clean, for no single place can carry the majority. But the Halakha is not according to Rabbi Shimon.
+היה רכוב על גבי בהמה – we are dealing with something standing, for if it is walking, all the while that the one [leg] is uprooted but it is standing on three [legs], and what is underneath them is impure, for it is unable to stand on two [legs].
+שיכולה לעמוד על שלש – therefore each one is like a fourth leg, and it is not other than a support [for the other legs], and support has no substance to it (see Tractate Shabbat 93a). But one cloak underneath two legs, is impure, for it (i.e., the animal) is not able to stand on [the other] two legs.
+ר' יוסי אומר - he is referring to four cloaks under the four feet of an animal.
+הסוס מטמא ברגליו – if a person with gonorrhea/flux (i.e., a Zav) rides upon it (i.e., a horse) and there is a cloak underneath one of the feet of a horse, it is ritually impure. But underneath its hands, it is ritually pure, for it doesn’t lean on its forelegs. But the Halakha is not according to Rabbi Yossi.
+כלים שבעקל טמאים (utensils that are in the roller are unclean) – that the crutch of the beam is on the roller, and the roller is a basket that gathers/detains in it the olives (i.e., a bale of loose texture containing the olive pulp to be pressed) and it is made like a kind of basket of network, and after they gather/detain in it the olives and there remains the peat which is the refuse of olives (i.e., the peals), and they bring it into the bale of loose texture containing the olive pulp to be pressed, and place upon the bale of loose texture a beam to weigh it down.
+המכבש של כובס (the washer’s clothes press) – after they launder the clothing, they fold them underneath the clothes press to press them and to preserve their folding.
+כלים שתחתיו טהורים – for a person who sits on one end of the clothes press does not weigh down the utensils.
+ור' נחמיה מטמא – he holds that it is impossible that he sits on one end of the clothes press without weighing down on the utensils. But the Halakha is not according to Rabbi Nehemiah.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+הנוגע בזב. וכלי שטף במגע (he who touches a Zav/person with a flux. And a vessel that requires only rinsing to be restored to Levitical cleanness) – for just as a person who touches a Zav/person with a flux defiles clothing at the time of his contact/touching, so he defiles all vessels that touch them at the time of his [physical] contact with a Zav, except for humans and earthenware vessels. As it is taught in the [Halakhic Midrash] of the Torah of the Priests (i.e., Sifra), from where do we make the rest of vessels like clothing? The inference teaches us (Leviticus 15:5): “and remains impure/וטמא [until the evening].” I might think that it makes a person and earthenware vessels [impure], the inference teaches us "בגד"/”All cloth [or leather on which semen falls shall be washed in water and remain impure until evening]” (Leviticus 15:17); it defiles clothing, but it does not defile human beings and earthenware vessels. And especially at the time of contact with the Zav/person with a flux, but if he separates [from the things that make him unclean], it does not, as it is written (Leviticus 15:5): “Anyone who touches his bedding shall wash his clothes, bathe in water and remain impure [until evening];” at the time of his contact he defiles his clothing, [but if] he separates, he does not defile clothing.
+אבל לא במשא (but not what he carries) – if at the time of his contact with a Zav/person with a flux he carried clothing but did not touch them, they are ritually pure.
+כל המטמא בגדים בשעת מגעו – as for example, a person who touches a man with a flux/gonorrhea, or a woman with a flux, or a woman who has just given birth and with their discharges, with what they lie upon (i.e., bedding) and with what they sit upon.
+מטמא אוכלים להיות תחלה – because he is considered like a primary source of ritual defilement at the time of his contact, since the Torah stated that he defiles clothing.
+ואת הידים להיות שניות – but the body of a person, he (i.e., the Zav) does not defile, as it is taught in the concluding clause that he does not defile a person and an earthenware vessel.
+ולאחר פרישתו ממטמאיו מטמא את המשקין להיות תחלה – and even though he is not aught but first degree of ritual impurity, he makes the liquids first remove, for even second degree of ritual impurity defiles liquids to be first remove. But they are likely/liable to catch uncleanness and don’t require fitness to become unclean (which arises from contact with certain liquids) like foods, they (i.e., the Rabbis) decreed concerning them that they are always of first remove, as a decree because of liquids that come on account of [contact with] a reptile which are first remove from the Torah.
+והאוכלים והידים להיות שניות – since he separated from the things which make him unclean, it is not other than a mere first [degree of ritual defilement].
+
+Mishnah 2
+
+כל הנישא על גבי הזב – the uppermost part of the person with a flux/gonorrhea and even if the person with a flux/gonorrhea did not touch him and even if there are many things that interpose between him and between the person with a flux/gonorrhea, everything is ritually impure, as it is written (Leviticus 15:10): “Whoever touches anything that was under him [shall be impure until evening].” What is underneath him? If you were to say, underneath the person with flux/gonorrhea, that is his lying, but rather with anything that the Zav/person with flux will be underneath him, that is, the uppermost part of the Zav. And this applies to all things, even with something that is not normally upon him, and not with that is similar to what is below him, for it is not practiced other than something that appears to him.
+חוץ מהן הראוי למשכב ולמושב – and the same law applies for what he is riding upon, but that which is not appropriate is pure, as for example, if he inverted a Seah which is not made for sitting and he sat upon it, it is possible that it would be impure for sitting, as the inference teaches us (Leviticus 15:6): “Whoever sits on an object on which the one with the discharge has sat,” that which is special fro sitting, excluding this that we say to him: “stand and perform our work.”
+נדבך (a frame carried to the building ground with the tools and vessels above and under it) – a row of the building of the wall, like (Ezra 6:4): “With a course of unused timber [for each three courses of hewn stone].”
+הטהור מלמעלה – on the frame/course of stones and weighing down upon the finger of the person with flux/gonorrhea (i.e., the Zav), for now it is carried above the Zav and is considered a primary source of ritual defilement.
+מטמא שנים ופוסל אחד – it defiles first degree [of ritual impurity] and second degree [of ritual impurity], and renders heave-offering/priest’s due] impure with one further remove.
+פירש – the pure person came down from the course of stones/frame, or that the person with flux/gonorrhea (i.e., the Zav) removed his finger from underneath the course of stones/frame. It defiles the pure with one remove and invalidates one remove, because the pure thing is not other first degree of ritual impurity for since it separates, it further does not defile clothing and makes heave offering/priest’s due second and third remove.
+הטמא מלמעלה – on the course of stones/frame, and the finger of the pure person is underneath the course of stones/frame and the impure person weighs down upon him, for the Zav/the person with a flux/gonorrhea is carried upon it, therefore it defiles two removes and renders unfit one further remove.
+והמדף – all the vessels that are not lying or sitting are called מדף/indirect contact for conferring ritual impurity.
+מלמעלה – [above] the course of stones/frame, but the finger of the Zav/person with flux/gonorrhea is from below, they are not other than first degree of ritual impurity, 
+and they defile one remove and renders unfit [still] one [further] remove, but after they have separated, also this is the law.
+פירשו מטמאין שנים ופוסלין אחד – the person who lies and who sits is always a primary source of ritual defilement, even though they (i.e., the defiling agents) have separated themselves.
+טהורים – as we have stated that all that the Zav/person with flux/gonorrhea is carried upon is pure, except for from lying and sitting and the human being.
+
+Mishnah 3
+
+מפני שאמרו – that is to say, because what they said – that foods and drinks and the indirect contact for conferring ritual impurity from below underneath the lying person [on a bed] with flux/gonorrhea (i.e., the Zav) are ritually pure because of that which they said that whatever carries and is carried [on top of a bed is pure.
+כל הנושא – as for example, foods and drinks and indirect contact for conferring ritual impurity which are below from the lying person [on a bed] with flux/gonorrhea (i.e., the Zav) and they carry him, but they don’t touch him for there are things that interpose between them.
+נישא על גבי המשכב – for these are above (i.e., foods and drinks, etc.) and the unclean person lying (i.e., the Zav – the person with flux/gonorrhea) on a bed below, and it is carried upon him, but they (i.e., the objects) do not touch him, they are ritually pure.
+חוץ מן האדם – that a person who carries the unclean person (i.e., the Zav – the person with flux/gonorrhea) on a bed is defiled even though he did not touch him and did not shake/move him, because the Zav who is lying on a bed defiles through carrying, and similarly, if they placed an immovable stone used for closing a pit above from where the Zav is lying and a ritually pure person sat upon the stone, he is defiled, because he was carried on top of the bed [of a lying Zav/person with flux/gonorrhea]. In the same way as that if the Zav sat on the stone, the bed that is below from the stone is ritually defiled, so when the pure person that sat on the stone is defiled, and he is carried from the defiling bed [of the Zav] that is lying underneath it.
+כל הנושא על גבי נבילה – it is speaking/dealing with a human being, meaning to say, that any human being who carries or is placed on top of a carrion.
+טהור חוץ מן המסיט – that carries the carrion and does not move it from its place, also did not move it from its place but rather that placed it on top of him, as for example, that his friend came and placed it upon him, he is ritually pure, until he shakes/moves it.
+רבי אליעזר אומר אף הנושא – in the Gemara (Tractate Hullin, folio 124b) it explains that this is what he (Rabbi Eliezer) said: “and he that carries”, meaning to say, the person who shakes/moves the carrion is not ritually impure other than when he carries it, that the carrion is above and he (i.e., the person who carries it) is below, but if the carrion is below and he is above, even though he shakes/moves it, he is ritually pure, all the while that he did not touch it. But the Halakha is not according to Rabbi Eliezer.
+חוץ מן המאהיל – that it is possible to be carrying [a corpse] or being carried by [a corpse] but not overshadowing it [with a tent] , as for example, an upper chamber/story forms a partition, that if the corpse is on the upper chamber/story, and foods and drinks and vessels in the house reach until the ceiling, and the planed boards are bent from the weight of the corpse and weigh down upon vessels, or the corpse is in the house adjacent to the ceiling, and the vessels in the upper chamber/story and the planed boards that are in the upper are story/chamber are bent from the weight of the vessels and weigh down upon the corpse, for in this manner, one carries and is carried by on top of the corpse but does not overshadow, and is pure.
+ואדם בזמן שהוא מסיא – whether he carries the corpse or whether he is carried on top of the corpse, he is ritually pure, even though it (i.e., the corpse) did not touch him, but if the corpse does not move from its place as there is no shaking/movement here, he is ritually pure.
+
+Mishnah 4
+
+מקצה טמא על הטהור – even the finger of a Zav/person with flux/gonorrhea is on top of the pure person, or the finer of a pure person is on top of the Zav, or a connection, it is impure, as for example, his hair and his fingernail or his teeth, all these are called חיבורי/a connection, junction, even though there isn’t other than a minority of the impure on top of the pure person or a minority of the pure on top of the impure thing, the pure thing is defiled, for we don’t require that he carries the majority of a person with a flux/gonorrhea (i.e., the Zav) other than upon the lying but not upon a person.
+ומקצת טהור על הטמא טהור – for we require that he carries its majority. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+הטמא על מקצת המשכב – the majority of a impure person on a minority of the lying bed [of a Zav], the lying bed is defiled. And similarly, the greater part of a ritually pure person on the lesser part of a defiled bed, the ritually pure person is defiled. But we are not concerned of the lesser part of bed defiled, since the majority of it is ritually pure and the majority that the impure sits upon it, for with the lesser part of the thing that the defilement enters, and with its lesser part it departs, as is taught in the concluding clause [in this segment of the Mishnah]: "נמצאת טומאה נכנסת לו ויוצאת ממנו בטומאתו"/”it turns out that uncleanness enters it and leaves it through its lesser part.”
+מקצת הטמא על המשכב – since that it is the lesser part of the impure person, even though that he leans on all of the bed, the bed is pure, until the greater part of the person with flux/gonorrhea (i.e., the Zav) is carried upon it.
+ומקצת טהור על המשכב – that is to say or the lesser part of the pure person even on the entire bed.
+טהור – until the greater of the part of the ritual pure person leans upon it.
+וכן ככר של תרומה – it is referring to the Mishnah above (see Tractate Zavim, Chapter 5, Mishnah 3) as it teaches in the Mishnah: "כל הנושא ונישא על גבי המשכב טהור חוץ מן האדם"/”Whatever carries and is carried on top of a bed is clean.” And even food of priest’s due/heave-offering, if it was carried on top of the bed and there is between them something that interposes, even if it is the most thin like [a piece of] paper and similar to it, they are not susceptible to receive ritual defilement from the bed, for it doesn’t defile others and is not susceptible to receive defilement through shaking/moving other than something that has the breath of life (i.e., a human).
+ור' שמעון מטמא בזו – since its place is impure, it defiles through shaking/moving, even something that does not have the breath of life. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 6
+
+הנוגע בזב ובזבה וכו' – each of these are equivalent regarding their contact/touching to their carrying in that they defile a person to defile clothing, therefore, they are considered a primary source of ritual defilement all the while that they didn’t separate from them, for after [being in contact] it defiles clothing, and therefore, a person who touches it makes himself first remove (i.e., first-degree of ritual impurity) and second remove and invalidates/makes unfit heave-offering/priest’s due through third remove.
+פירש – [he separates] from what defiles him, he is none other than a mere first-degree of ritual impurity and defiles something to make it second-degree of ritual impurity, and makes heave-offering/priest’s due unfit in the third remove.
+ואחד המסיט, ואחד הנושא – and even though they do not touch, the man with a flux/gonorrhea and a woman with a flux and a menstruant woman are explicitly written, as it is written (Leviticus 15:31-32): “Such is the ritual concerning him who has a discharge, [concerning him who has an emission of semen and becomes impure thereby], and concerning her who is in menstrual infirmity, [and concerning anyone, male or female, who has a discharge, and concerning a man who lies with an impure woman],” but the leper and the woman who has given birth we derive from (Leviticus 15:32): "לזכר ולנקבה"/”and concerning anyone, male or female, who has a discharge,” [the word] "לזכר"/for the man – to include the leper and [the word] "לנקבה"/or female to include the woman who has given birth to a child.
+
+Mishnah 7
+
+ואחד המסיט – who moves/shakes her from her place even though he doesn’t touch or carry [her].
+רבי אליעזר אומר אף הנושא – and it speaks of one who carries, meaning to say, that the person who moves/shakes is not ritually impure unless he carries it, that they are above and the person doing the moving/shaking is below. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 8
+
+הנושא את המרכב (he who carries the saddle/riding seat) – in carrying the riding seat, it is written (Leviticus 15:9-10): “[Any means for riding that one with a discharge has mounted shall be impure; whoever touches anything that was under him shall be impure until evening;] and whoever carries such things shall wash his clothes, [bathe in water and remain impure until evening],” but not touching/coming into contact with it. But the person who touches it is not other than a mere first degree of ritual impurity.
+הנושא את הנבילה – that is he moves/shakes it, for carrying without shaking/moving, that person is ritually pure, as we have explained above (see Tractate Zavim, Chapter 5, Mishnah 3:"כל הנושא ונישא על הנבילה – טהור חוץ מן מסיט"/”Whatever carries or is carried on top of a carrion is clean, except for him who shifts/shakes it.” And one who also touches a carrion even though it is ritually impure, since it does not defile clothing, it does not defile two removes (i.e., makes things first degree of ritual impurity and makes non-holy produce second degree of ritual impurity) nor invalidate/make unfit one (i.e., priest’s due/heave offering becomes unfit as it is made third-degree of ritual impurity), it is not other than merely first degree of ritual impurity and it defiles one (i.e., making non-holy produce second-degree of ritual impurity) and invalidates one (i..e, making priest’s due/heave-offering third degree of ritual impurity).
+מי חטאת שיש בהן כדי הזייה – they defile clothing through carrying but not through touching/contact.
+
+Mishnah 9
+
+והוא בבית הבליעה (and it is in the esophagus/gullet) – all the time that it (i.e., the food) is in the esophagus it defiles clothing, and since it defiles clothing, it defiles two things (i.e., it’s law is like that of a primary source of ritual defilement – that it makes something first degree of ritual impurity and a first makes non-holy produce second-degree of ritual impurity) and invalidates/makes unfit one (i.e., something second degree of ritual impurity makes priest’s due/heave offering unfit).
+הכניס ראשו באויר התנור – even though the carrion of the bird exists with the esophagus/gullet of the person who eats it, everything is in the airspace of the over, nevertheless, it (i.e., the oven) is ritually pure. For the oven is not defiled on account of the person, for everything that defiles clothing does not defile humans and earthenware vessels. But because of the carrion of a clean bird it does not become defiled, for it lacks defilement other than the person in his esophagus/gullet.
+הקיאה או שבלעה (he vomited it out or swallowed it) – that is he separated from it. That from when it (i.e., the food particles of the carrion of the clean bird) descended to the stomach, it has no defilement, and when it is in his mouth, it has no defilement, for it is written (Leviticus 17:15): “[Any person, whether citizen or stranger,] who eats what has died/"[וכל נפש] אשר תאכל [נבלה]" for it is written, “who has not eaten” – food in the esophagus/gullet.
+
+Mishnah 10
+
+ובנבילה ובמרכב – all of these are through carrying alone that they defile clothing, but not through touching/coming into contact. Therefore, a person who touches them even though he did not separate is not other than first-degree of Levitical impurity, and he defiles one (making non-holy produce second-degree of ritual impurity) and invalidates/makes unfit one (i.e., heave offering becomes unfit as it becomes third-degree of ritual impurity).
+כל הנוגע- as for example food and vessels, for even with those that a person touches defiles two and invalidates/makes unfit one vessels that touch them defile one and invalidate one, and even at the time of their contact/touching.
+חוץ מן האדם – that there is from them that if he touched them or carried, that he (as he is first-degree of ritual defilement) defiles two (making non-holy produce second-degree of ritual defilement) and invalidates one (making priest’s due/heave offering third degree of ritual impurity), like those that we stated above.
+פירש – even a person, in all of them he defiles one (as he is first-degree of ritual impurity, making non-holy produce second degree of ritual impurity) and invalidates one (priest’s due/heave offering becoming unfit for use), for since he separated from it, he is not other than first-degree of ritual impurity.
+
+Mishnah 11
+
+בעל קרי כמגע שרץ – just as a person who touches a creeping insect/reptile is first degree of ritual impurity, so also the person with an nocturnal emission/pollution is a first degree of ritual impurity, and his defilement is comparable to the defilement of someone who touches effusion of semen.
+ובועל נדה כטמא מת – which is one of the primary sources/causes of Levitical uncleanness and is ritually impure for a period of seven days.
+שהוא מטמא משכב ומושב – and a corpse itself and all the more so someone with ritual impurity imparted by a corpse does not defile by sitting or lying, neither a minor defilement nor a stringent defilement, as it is written (Leviticus 15:3): “and every object on which he sits [shall be impure],” but not someone defiled by a contact with a corpse (see also, Tractate Kelim, Chapter 1, Mishnah 3).
+
+Mishnah 12
+
+אלו פוסלים את התרומה – from/according to the Rabbis. And all of it is from the eight things that they decreed בו ביום/on that selfsame day (that Rabban Gamaliel was deposed as the head of the Sanhedrin -see Talmud Berakhot 28a [see the Bartenura commentary to Tractate Shabbat, Chapter 1, Mishnah 4, also Tractate Shabbat 13b – our Mishnah lists nine of the fourteen of them], except for [the law regarding] the טבול יום/the one who immersed himself that day which is from the Torah.
+האוכל אוכל (he who eats food) – that is first degree of ritual defilement or second degree of ritual defilement, they decreed that his body is second degree of ritual defilement, and it invalidates the heave-offering/priest’s due with his contact, touching, for second degree of ritual defilement makes priest’s due/heave-offering unfit.
+והשותה משקים טמאים – it becomes also second degree of ritual impurity, and makes the priest’s due/heave-offering unfit/invalid, and the reason that the Rabbis decreed on these, is that sometimes, when a person eats unclean foods and pours liquid of heave-offering in his mouth while the foods are impure in his mouth, and invalidates them. And also, sometimes that he drinks impure liquids and pours foods of heave-offering/priest’s due in his mouth while they are still in his mouth, invalidating them.
+והבא ראשו ורובו – after he immersed [in a Mikveh[ on that same day.
+במים שאובין – because they would immerse in the badly smelling/decaying waters of caves and they would put upon them afterwards drawn waters to remove to bad-smelling/decaying waters, they began and made a fixed rule to state that the waters of caves do not purify but rather [only] drawn waters purify; they (i.e., the Rabbis) stood and decreed defilement upon them [who used those waters], for perhapsthey would come to annul the law of Mikveh and immerse in drawn waters, and in order to fulfill this decree to establish it, they added to it and decreed on a person completely pure who had three LOG of drawn waters that fell upon him, that he would invalidate the heave-offering/priest’s due until he immersed [in a ritual bath].
+והספר – all Holy Writings/Scrolls defile the priest’s due/heave offering through contact. Because at the outset, they would hide food of priest’s due/heave offering next to a Torah Scroll saying “this is Holy and that is Holy,” since they saw that Scrolls would come to loss, that the mice that are found near the food would ruin/cause loss to the Scrolls, they decreed on the Torah, Prophets and Writings (i.e., the three portions of Scripture) would defile the priest’s due/heave-offering through their contact.
+וטבול יום – invalidates the priest’s due/heave-offering from the Torah until his sunset arrives. But this is not from the eighteen decrees that they (i.e., the Rabbis) decreed on that day (see the Bartenura commentary to Tractate Shabbat, Chapter 1, Mishnah 4).
+והאוכלים – that were defiled by liquids. The Sages decreed on the liquids that were defiled by second degree of ritual impurity, to become first-degree, and that they would defile the foods. It is a decree because liquids that come on account of a defiling reptile/insect which are first-degree according to the Torah. But why did not decree on foods also to become first-degree? It is a decree because of foods that come on account of an insect/defiling reptile, because the foods require fitness to become unclean (which arises from contact with certain liquids), but they are not susceptible to receive defilement other than through coming in water, but the liquids are liable/likely to be susceptible to receive defilement and do not require fitness to become unclean nor repair, and their defilement is found more.
+וכלים שנטמאו במשקין – that according to the Torah, even if the liquids were defiled by a reptile/insect (i.e., creeping animal), they do not defile vessels, for humans and vessels are not susceptible to receive ritual defilement other than from a primary source of ritual impurity, but the Rabbis decreed that even on liquids that were defiled on account of hands which are second-degree of ritual impurity, that they would defile vessels, as a decree because of the liquid of a person with gonorrhea/זב or a woman with a flux/זבה, as for example, their spittle and their urine, which are a primary source of ritual impurity and defile vessels according to the Torah.
\ No newline at end of file
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+Bartenura on Mishnah Zavim
+ברטנורא על משנה זבים
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה זבים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הרואה ראיה אחת של זוב.</b> זוב בא מבשר המת ודומה ללובן ביצה המוזרת. ושכבת זרע בא מבשר שאינו מת וקשורה כלובן ביצה שאינה מוזרת:
+<b>בית שמאי אומרים כשומרת יום.</b> דאע״פ שאינה זבה גמורה עד שלש ראיות. מכל מקום בראיה אחת עושה משכב ומושב. כמו כן זב, אע״פ שאינו נעשה זב גמור עד שלש ראיות, מכל מקום בראיה אחת עושה משכב ומושב:
+<b>ובית הלל אומרים כבעל קרי.</b> ואינו עושה משכב ומושב, ואין הראיה מטמאה במשא, אלא במגע:
+<b>ראה אחת ובשני הפסיק ובשלישי ראה שתים.</b> דכי ראה שתי ראיות ביום אחד או בשני ימים רצופים, צריך למנות שבעה נקיים, ופטור מן הקרבן. ואם ראה שלש ראיות ביום אחד או בשלשה ימים רצופים, צריך למנות שבעה נקיים וחייב בקרבן. דתניא, מנה הכתוב שתים וקראו טמא, דכתיב (ויקרא טו) זב מבשרו זובו טמא הוא. שלש וקראו טמא, (שם) וזאת תהיה טומאתו בזובו רר בשרו את זובו או החתים בשרו מזובו טומאתו היא, הא כיצד, שתים לטומאה ושלש לקרבן. אבל הזבה אם ראתה ראיות רבות ביום אחד או בשני ימים בלא עת נדתה, שומרת יום אחד בנקיות וטהורה לערב. ואם ראתה שלש ראיות בשלשה ימים רצופים, צריכה למנות שבעה נקיים וחייבת בקרבן. דגבי זבה כתיב (שם) ואשה כי תזוב זוב דמה ימים רבים בלא עת נדתה, ימים שנים, רבים שלשה, תלה הכתוב הזב בראיות, והזבה בימים. והשתא קאמר שאם ראה הזב שלש ראיות אלא שהפסיק יום אחד בין ראיה ראשונה לשתים האחרונות:
+<b>בית שמאי אומרים זב גמור.</b> וחייב בקרבן כבעל שלש ראיות:
+<b>ובית הלל אומרים.</b> ביטל היום הטהור את הראיה הראשונה, ואין כאן אלא שתי ראיות האחרונות, ופטור מן הקרבן:
+<b>מודים בית שמאי בזה שאינו זב גמור.</b> דביטל היום הטהור שהפסיק, את הראיה הראשונה, כדאמרן:
+<b>על מה נחלקו על הרואה שתים וכו׳ בית שמאי אומרים זב גמור.</b> דהואיל ונזקק לספירת שבעה כשראה שתים בתחילה, ביטלה ראיה את יום הטהור, ויש בידו שלש ראיות:
+
+Mishnah 2
+
+<b>ביום השלישי לספירת זובו.</b> כגון בעל שתי ראיות שצריך לספור שבעה נקיים, ומנה ראשון ושני, ובשלישי ראה קרי, סתר שני ימים שלפניו, וחוזר ומונה שבעה כבתחלה:
+<b>לא סתר אלא יומו.</b> ומונה חמשה להשלים שבעה, דשנים הראשונים עלו לו:
+<b>הרואה בשני.</b> שמנה אחד, ובשני ראה קרי, סתר את שלפניו אפילו לבית הלל. ור׳ עקיבא סבר דבהא נמי פליגי. ואין הלכה כר׳ ישמעאל:
+<b>ומודים,</b> בית שמאי <b>ברואה קרי, ברביעי שלא סתר אלא יומו.</b> ושלפניו עלו לו. דדוקא כשלא נפסק הזיבות בשלשה ימים טהורים כמספר הימים שעושה זב גמור, הוא דאמרי בית שמאי דשכבת זרע סותרת, אבל לאחר שעברו שלשה ימים טהורים, מודים בית שמאי שאין קרי סותר אלא יומו. והאי דקרי סותר בזב, נפקא לן מקרא (דכתיב) זאת תורת הזב ואשר תצא ממנו שכבת זרע, מה זוב סותר, אף שכבת זרע סותר. אי מה זוב סותר את הכל אף שכבת זרע תסתור את הכל, תלמוד לומר לטמאה בה, אין לה אלא יום אחד. אבל אם ראה זוב, אפילו יום שביעי, סותר את שלפניו, דכתיב שבעת ימים לטהרתו, עד שיהיו כל שבעת הימים טהורים מן הזיבות:  
+
+Mishnah 3
+
+<b>הרי זה זב גמור.</b> וחייב בקרבן. דבראיות תלה רחמנא, דכתיב טומאתו בזובו, טומאתו תלויה בזובו ואינה תלויה ביומי. ומיהו בהפסיק יום בינתיים קאמרי בית הלל לעיל דלא הוי זב גמור ואין הראיות מצטרפות, לא שנא לענין טומאה כגון ראה שתי ראיות בלבד בהפסקת יום בינתים, לא שנא לענין קרבן כגון ראה שלש ראיות:
+
+Mishnah 4
+
+<b>כדי טבילה וסיפוג.</b> כדי שיטבול ויקנח עצמו אחר טבילה. ופחות משיעור זה, לא הוי הפסק ולא חשיבא אלא ראיה אחת:
+<b>או אחת מרובה כשתים.</b> שהיה בין התחלת הראיה לסוף הראיה כדי טבילה וסיפוג, והיה רואה תמיד בלא הפסק:
+
+Mishnah 5
+
+<b>כמן גד יון לשילוח.</b> מקום בירושלים שהעמידו בו מלכי יוונים עבודה זרה, והיה אותו מקום רחוק מן השילוח שיעור שתי טבילות ושני סיפוגים. כמגד יון, לשון העורכים לגד שלחן (ישעיהו ס״ה:י״א). שילוח, שם הנהר, כדכתיב (שם ח) יען כי מאס העם הזה את מי השילוח:
+<b>מטמא משכב ומושב.</b> דחשבינא לה כשתי ראיות:
+<b>אלא אם כן יש בה כדי שלש.</b> כגון כמגד יון לשילוח, דאז נחשב כזב גמור אפילו לענין קרבן. אבל באחת מרובה כשתים, אין חולקין אותה, וכראיה אחת היא חשובה. ואין הלכה כר׳ יוסי:
+
+Mishnah 6
+
+<b>אם ידוע שמקצת הראיה מהיום ומקצתה למחר.</b> שראה קצת ראיה בסוף היום וקצתה בתחילת הלילה של מחר, אע״פ שלא היו ביניהן כדי טבילה וסיפוג, נחשבות שתי ראיות, מפני שהימים חולקין:
+<b>ודאי לקרבן ולטומאה.</b> דיש כאן שלש ראיות, דאותה של בין השמשות נחלקת לשתים, כיון דיש בה משני ימים:
+<b>ואם ספק.</b> דשמא כולה מן היום או כולה מן הלילה:
+<b>ודאי לטומאה.</b> דמה נפשך איכא שתים:
+<b>וספק לקרבן.</b> דמספקא לן שמא שתים שמא שלש. דאי כולה מן היום או כולה מן הלילה, שתים. ואי מקצתה ביום ומקצתה בלילה, שלש:
+<b>שני ימים בין השמשות.</b> כגון דראשונה בתחילת בין השמשות ראשון, ושניה בסוף בין השמשות שני, כגון האחת בערב שבת בתחילת בין השמשות, ואחת במוצאי שבת בסוף בין השמשות. דאם תחילת בין השמשות יום וסוף בין השמשות לילה, אין כאן שתי ראיות בשני ימים רצופים, דשבת מפסקת ואין כאן טומאת זיבה (אלא כבעל קרי). ואי בין השמשות כולו מן היום או כולו מן הלילה, יש כאן שתי ראיות בשני ימים רצופים, וטעון לספור שבעה נקיים ופטור מן הקרבן. ואם תחילת בין השמשות או סופו חציו מן היום וחציו מהלילה, נחלקת הראיה לשתים וחייב בקרבן. ולפי שיש כאן כל הנך ספיקות, קתני ספק לטומאה ולקרבן, שמא אין כאן טומאה, ושמא יש כאן טומאה ולא קרבן, ושמא יש כאן טומאה וקרבן. הלכך מביא קרבן ואינו נאכל:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הכל מיטמאים בזיבה.</b> הכל, לאתויי תינוק בן יומו שהוא מיטמא בזיבה:
+<b>אף הגרים.</b> דכתיב בפרשת זב (ויקרא טו) דבר אל בני ישראל, אין לי אלא בני ישראל, מנין לרבות גרים ועבדים, תלמוד לומר ואמרת אליהם איש, לרבות את הגרים ואת העבדים. מנין לרבות את הקטנים, תלמוד לומר איש איש:
+<b>ומיטמאין בדם כאשה.</b> שאין האשה מיטמאה בלובן אלא באודם, דדם כתיב בה שהוא אדום:
+<b>ובלובן כאיש.</b> דזובו כתיב גבי איש. והוא דומה למי בצק של שעורים:
+<b>וטומאתן בספק.</b> אם ראו לובן, שמא הן אשה, ולובן טהור בה. ואם ראו אודם, שמא הן איש, ואודם טהור גביה. אבל אם ראה לובן ואודם כאחד, טומאתן ודאי ממה נפשך, ושורפין עליהם את התרומה, אבל אין חייבים עליהם על ביאת מקדש, דגבי שילוח טמאים כתיב (במדבר ה׳:ג׳) מזכר עד נקבה תשלחו, זכר ודאי, נקבה ודאית, ולא טומטום ואנדרוגינוס:  
+
+Mishnah 2
+
+<b>בשבעה דרכים בודקין בודקין את הזב.</b> משום דאינו מטמא מחמת אונס, דכתיב זב מבשרו, ולא מחמת אונסו:
+<b>עד שלא נזקק לטומאה.</b> דהיינו כשרואה ראיה שניה שבה הוא נעשה זב לטמא משכב ומושב ולהצריכו לספור שבעה נקיים. אבל ראיה ראשונה, מטמאה באונס טומאת ערב, כדין בעל קרי, ומצטרפת עם השניה ואפילו שהיתה באונס:
+<b>במאכל.</b> אם אכל אכילה גסה או אכל דברים המביאין לידי זיבה, ואפילו כל שהן, כגון בשר שמן, חלב, וגבינה, ביצים, ויין ישן, וגריסין של פול, ושחלין:
+<b>ובמשתה.</b> בריבוי שתיה:
+<b>במשא.</b> כבד שנשא:
+<b>במראה.</b> ראה אשה, אפילו לא הרהר:
+<b>ובהרהור.</b> אע״פ שלא ראה. אי אירע לו אחד מאלו השבעה קודם שראה ראיה שניה, אינו נעשה זב מחמת אותה ראיה, והטפה אינה מטמאה במשא כשאר טפה של זוב:
+<b>אין אחריות זבין עליכם.</b> ואם לא יהיו זבים לעולם, מה אתם חוששים, הלא לא קבלתם אחריות של זבים עליכם. ואין הלכה לא כר׳ יהודה ולא כר׳ עקיבא:
+<b>משנזקק לטומאה.</b> לאחר שראה ראיה שניה שלא באונס, שהרי מכאן ואילך הוא עושה משכב ומושב:
+<b>אין בודקין אותו.</b> ואף אם ראה ראיה שלישית באונס, נעשה זב לקרבן. וכן אם ראה ראיה של זוב בשבעה ימים נקיים שהוא מונה, סתר הכל ואפילו היתה אותה ראיה באונס:
+<b>ספיקו ושכבת זרעו טמאין.</b> ספיקו מחמת שכבת זרעו, כגון אם ראה שכבת זרע תחילה, וטפה זיבה הבאה אחר כך אינה מטמאה, שהרואה קרי אינו מטמא בזיבה מעת לעת. ועד שלא נזקק לטומאה, הקרי מטהר את הזיבה, משום דהוי אונס. ולאחר שנזקק לטומאה, אין הקרי מטהר את הזיבה, שאין תולין שמחמת הקרי באה הזיבה:
+<b>שרגלים לדבר.</b> שאין אותה ראיה מחמת אונס, כיון שכבר נעשה זב:
+<b>ראה ראיה ראשונה בודקין אותו.</b> היינו דוקא לקרבן. דאי מחמת אונס ראה, אינה מצטרפת עם השלישית לקרבן. אבל מצטרפת עם השניה לטומאה. דאם ראיה שניה שלא באונס, אע״פ שהיתה ראשונה באונס, עושה משכב ומושב ובעי שבעה נקיים וביאת מים חיים, דכי כתיב מבשרו ולא מחמת אנסו, בשניה כתיב. אבל ראשונה אתקש לשכבת זרע, דכתיב זאת תורת הזב ואשר תצא ממנו שכבת זרע, מה שכבת זרע מטמאה באונס, אף ראיה ראשונה של זוב מטמאה באונס:
+<b>בשניה בודקין אותו.</b> לטומאה ולקרבן:
+<b>בשלישית אין בודקין אותו.</b> לא לטומאה ולא לקרבן:
+<b>ר׳ אליעזר אומר.</b> כו׳ ואין הלכה כר׳ אליעזר:
+
+Mishnah 3
+
+<b>אינו מיטמא בזיבה מעת לעת.</b> דהאי זיבות מחמת חולשא דקרי הוא. ובראיה שניה איירי, דראשונה מטמאה באונס. וכשם שתולין לקרי מעת לעת, כך למראה ולהרהור תולין מעת לעת. אבל למאכל ולמשתה למשא ולקפיצה, תולין לו כל זמן שהוא מצטער, ואמרינן דמחמת הצער הוי הזיבה ולא מבשרו:
+<b>רבי יוסי אומר יומו.</b> אין תולין אלא אותו היום שראה קרי בלבד, ולע מעת לעת. ואין הלכה כר׳ יוסי:
+<b>מיד מיטמא בזיבה.</b> דגר שנתגייר כקטן שנולד דמי. ואע״פ שראה זיבות כשהוא נכרי, מיטמא בזיבה בהך שניה שרואה בתוך מעת לעת של קרי, דנעשית לו כראיה ראשונה דמטמא באונס, ומצטרפת עם השניה שיראה אחר מעת לעת של קרי. דראיית זיבה של נכרי כמאן דליתא, דאין הנכרים מיטמאין בזיבה:
+<b>הרואה דם.</b> מטמאה כל טהרות שנתעסקה בהן למפרע מעת לעת, כדפרישנא בריש נדה. ואיידי דאיירי במעת לעת, קחשיב כל הני ששיעורן במעת לעת:
+<b>וכן המקשה.</b> בימי זיבה. דאמרינן כי תזוב זוב דמה, מחמת עצמה ולא מחמת ולד. ואם שפתה מן החבלין מעת לעת וילדה, לא תלינן דם קושי בדם לידה:
+<b>המכה את עבדו.</b> האמור בתורה (שמות כ״א:כ״א) אך אם יום או יומים יעמוד, ודרשינן יום שהוא כיומים, זהו מעת לעת:
+<b>כלב שאכל בשר המת.</b> דקיימא לן דאין מתעכל במעיו עד לאחר שלשה ימים מעת לעת, דהכי תנן במסכת אהלות פרק י״א, וכמה תשהה במעיו, שלשה ימים מעת לעת:
+<b>והוא שיהא כברייתו.</b> שלא נשתנה. ועוד איכא טובא ששיעורן מעת לעת ולא חשיב, ותנא ושיירי:  
+
+Mishnah 4
+
+<b>מטמא את המשכב.</b> והוא הדין למושב:
+<b>עומד יושב שוכב.</b> דכתיב (ויקרא ט״ו:ד׳) כל המשכב אשר ישכב עליו הזב יטמא, וכתיב (שם) והיושב על הכלי אשר היא יושבת עליו, אין לי אלא בזמן ששכב על המשכב ויש על המושב. שכב על המושב וישב על המשכב, עמד נתלה, נשען, מנין. תלמוד לומר יטמא יטמא, ריבה. וכולן נקראין מדרס:
+<b>והמשכב מטמא את האדם וכו׳ עומד יושב שוכב נתלה.</b> שהטהור בכף מאזנים והמשכב הטמא בכף שניה, וכרע המשכב הטמא, ונתלה הטהור. ונתלה דרישא, כגון שהזב בכף מאזנים, ומושבות בכף שניה וכרעו הן, טמאין, דהשתא הזב נתלה וכאילו הוא יושב עליהן:
+<b>לטמא בגדים.</b> הוא הדין כל כלים שנוגע בהן עד שלא פירש, חוץ מאדם וכלי חרס:
+<b>במגע ובמשא.</b> אם נגע במשכב הטמא, או שנשאו:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>הזב והטהור או באסדא.</b> עצים גדולים קשורים ביחד ונותנים אותם בים או בנהר, ומשימין עליהם נס ומוליכים אותם ברוח אל מחוז חפצם. ובלשון מקרא קרויין דוברות, ואני אשימם דוברות בים (מלכים א ה ט). ונקראים נמי רפסודות, ונביאם לך רפסודות על ים יפו (דברי הימים ב ב טו):
+<b>או שרכבו על גבי בהמה.</b> סתם בהמה נכפפת תחת הרוכב, הלכך לא שנא כוחה רע ולא שנא כוחה יפה, נטמא הטהור ובגדיו. אבל מה שהבהמה מסטת ברגליה, אין ניסט מחמת הרוכב, אלא אם כן כוחה רע, כדמוכח פרק בתרא דאהלות:
+<b>אע״פ שאין בגדיהן נוגעים.</b> שאין בגדי הטהור נוגעים בבגדי הזב, מכל מקום טמאין מדרס, שהספינה קטנה דומיא דאסדא ומתמוטטין, ופעמים שהזב מכריע הטהור ובגדיו ומיטמאין בהיסט. וילפינן טומאת היסט מדכתיב (ויקרא ט״ו:י״א) וכל אשר יגע בו הזב, וכתיב (שם ו) וכלי חרש אשר תבושל בו ישבר, מה בו האמור להלן מאוירו, אף כאן מאוירו, שאין כלי חרס מיטמא במגעו של זב אלא אם כן נגע בו מאוירו, אבל נגע בו מאחוריו לא טמא, ומאחר שלמדנו שאין מטמא אותו אלא מאוירו, מה תלמוד לומר אשר יגע בו מגע שהוא ככולו הוי אומר זה הסיטו. הא למדת שזב מטמא בהיסט. ואם היה טהור בקצה אחד של קורה והניע הזב את הקורה בקצה השני עד שהתנועע הטהור שבקצתו הראשון, כבר נטמא הטהור בהיסט ונטמאו בגדיו טומאת מדרס אם הן בגדים ראויים למשכב ומושב:
+<b>הגשיש של מטה.</b> כמין עצים ארוכים שנותנים במטה של פרקים, ועל ידיהן המטה נגששת ונדבקת זו עם זו, ולפיכך נקראים אותן העצים גשישין. פירוש אחר, עצים שנותנים תחת כרעי המטה שלא יפסדו מלחלוחית הארץ:
+<b>שהן מחגירין.</b> כאדם חיגר שאינו יכול להניח שתי רגליו כאחת. כך אלו כשיושבים עליהם בני אדם, נוטים לכאן ולכאן, מתוך כך נמצא נשען הזב על הטהור, והטהור על הזב:
+<b>באילן שכוחו רע.</b> והיכי דמי אילן שכוחו רע, כל שאין עיקרו רחב ועב כדי לחוק בו רובע הקב:
+<b>או שוכה.</b> דהיינו ענף אילן. 
+<b>שכוחה רע.</b> והיכי דמי שוכה שכוחה רע, כל שנטמנת באחיזתה, שהאוחז בה טומנה בכף ידו:
+<b>על אילן יפה.</b> אפילו עומדת השוכה באילן שכוחו יפה. וכל הני נכפפים תחתיהן וכבד העליון על התחתון ונשען עליו. ובין זב שנשען על הטהור, ובין טהור שנשען על הזב, טמא:
+<b>שאינו קבוע במסמר.</b> ומתוך כך הוא נכפף:
+<b>על הכבש.</b> על הגשר:
+<b>שאינן עשויין בטיט טמאין.</b> מפני שהן נכפפים:
+<b>ור׳ יהודה מטהר.</b> ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>מגיפין.</b> סוגרים את הדלת:
+<b>או פותחים.</b> אותו יחדיו הזב והטהור:
+<b>עד שיהא זה מגיף.</b> לעולם אין כאן טומאה, עד שיהא זה מושך לפתוח וזה מושך לסגור, שאין מניחים זה לזה:
+<b>עד שיהא הטהור מעלה את הטמא.</b> ואז בגדי הטהור טמאים מדרס, שכובד הטמא על הטהור ונשען עליו, ובגדיו של טהור טמאים מדרס. אבל טמא מעלה את הטהור, אין משענת הטמא על הטהור, ואין בגדיו של טהור טמאים מדרס. ואין הלכה כר׳ יהודה:
+<b>מפשילין בחבלין.</b> הזב והטהור יחדיו גודלים בחבלים. ואפילו שניהם מצד אחד:
+<b>זה מושך הילך וזה מושך הילך.</b> זה עומד למזרח ומושך אליו, וזה עומד למערב ומושך אליו:
+<b>בין בעומדים.</b> יש דברים נארגים מעומד, ויש מיושב. והטמא והטהור אורגים ביחד. או טוחנים:
+<b>ר׳ שמעון מטהר בכולן.</b> ואין הלכה כר׳ שמעון:
+<b>בזמן שמשאן כבד טמאים.</b> דשמא מתוך כובד המשא נשען הזב על הטהור ונמצא טהור מסיטו, או טהור ניסט עליו:
+<b>וכולן.</b> אפילו משאן כבד:
+<b>טהורים לבני הכנסת.</b> כלומר לאוכלים חוליהן בטהרה, שאין זה היסט גמור וכל שכן שספק הוא:
+<b>וטמאין לתרומה.</b> מדרבנן ואפילו בספק:
+
+Mishnah 3
+
+<b>כל שאינה יכולה להמיט באדם.</b> שהיא גדולה כל כך שכשעולה בה אדם אינה מתמוטטת:
+<b>הטהור מכה את הטמא.</b> את הזב:
+<b>הרי הטמא נופל.</b> שכן דרך המכה את חברו, אם היה חברו נמשך היה המכה נופל, ולכך נחשב זה המכה כנשען על הטהור. ודוקא לענין טומאת מדרס איירי, דטהור המכה את הטמא, טהור מטומאת מדרס. אבל טמא הוא, שהרי נשען על הזב. וטמא המכה את הטהור, בגדיו טמאים מדרס, דהוי כאילו הזב נשען עליו:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>ר׳ יהושע אומר כיפה שבראשה.</b> לרבותא נקטה, דאפילו צעיף שבראש הטהורה נחשב כאילו ישבה עליו הנדה, אע״פ שאינה יושבת עליו. ופליג אסתם מתניתין דפרקין דלעיל דלא מטמא אלא בגדיהן ולא כיפה שבראשן:
+<b>כלים שבראש הנס.</b> הא נמי לרבותא נקט, דאע״פ שהם בגובה בראש הנס שלא במקום דריסה, אפילו הכי טמאים מדרס. ובספינה קטנה ובמטה מחגרת איירי, כההיא דריש פרקין דלעיל, אלא דתנא דלעיל לא מטמא כלים שבראש הנס. ואין הלכה כרבי יהושע:
+<b>בזמן שמשאן כבד טמאים מדרס.</b> ואע״פ שלא נגעה בבגדים, דחשבינא לה כאילו נשענת על הבגדים:
+<b>כסוסטרא.</b> כמו גזוזטרא, כמין נסר הבולט מכותל העליה לחוץ:
+<b>ונפל ככר של תרומה.</b> שעל הכסוסטרא:
+<b>טהור.</b> הככר. ואע״פ שנפל מחמת היקש של זב, לא חשיב ליה כהיסט, משום דכוחה של כסוסטרא יפה:  
+
+Mishnah 2
+
+<b>מריש.</b> קורה גדולה שבונים בבירה וראשי קורות הגג כולן סמוכות עליה, והיא מונחת על גבי עמודים:
+<b>מלבן.</b> כמין ריבוע של קורות קבועות בארץ:
+<b>צנור.</b> מרזב של מים:
+<b>אע״פ שהוא עשוי בחבלים.</b> שאינו קבוע בארץ אלא קשור בחבלים ואין כוחו יפה כל כך:
+<b>הים.</b> היקף של עץ שהקמח מתקבץ בו בשעת הטחינה:
+<b>אצטרובל.</b> עיגול של עץ שמעמידין הריחים עליו. ושניהן קבועים הן:
+<b>חמור של ריחים של יד.</b> בנין של עצים שהריחים של יד קבועים בהן:
+<b>וסאה של ריחים.</b> מדה גדולה וקבועה בקרקע:
+<b>קורת הבלנין.</b> קורה שבעל המרחץ יושב עליה. וכל הני אם הקיש עליהן הזב ונפל הככר של תרומה מכח ההיקש, טהור, דכוחן יפה ולא חשיב היסט. ובקורת הבלנים נחלקו. ואין הלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>הנגר.</b> יתד הנעוץ אחורי הדלת בנקב שבאסקופה:
+<b>מנעול.</b> שסוגרים בו הפתח:
+<b>משוט.</b> שמנהיגין בו את הספינה. ולשון מקרא הוא, כל תופשי משוט, ביחזקאל (כז כט): 
+<b>קלת.</b> עיגול של עץ שסביב לריחים התחתונה לקבל הקמח הנטחן שלא יפול לארץ ומיטלטל הוא:
+<b>ועל סוכה שכוחה רע.</b> ועומדת באילן שכוחו יפה:
+<b>טמאין.</b> דכל הני אין כוחן יפה, וכוח היקש הזב בהו חשיב היסט:
+<b>מטהרים באלו.</b> אשידה תיבה ומגדל קאי. להכי תנינהו תנא קמא לחודייהו. ואין הלכה כרבי נחמיה ורבי שמעון:
+
+Mishnah 4
+
+<b>פונדיות.</b> כעין כיסין ארוכין:
+<b>לארכן.</b> ששוכב לארכן של ספסלים או של פונדיות:
+<b>טמאים.</b> שכל אחד ואחד נשען רובו של זב עליהן, פעמים על זה פעמים על זה:
+<b>לרחבן.</b> ששוכב ארכו לרחבן:
+<b>טהורים.</b> דאין רובו נשען על אחד מהן ואין [טמא] משכב ומושב לעולם, עד שישען רובו עליו, דכתיב אם על המשכב הוא, עד שינשא רובו עליו:
+<b>ישן.</b> לרחבן, וספק אם נתהפך לארכן, טמאין:
+<b>כסיות.</b> לשון רבים של כסא. 
+<b>שתחת הגוף.</b> לפי שרובו נישא עליו. והאחרים טמאים מגע הזב. אבל אין להם תורת משכב ומושב להיות אב הטומאה לטמא אדם וכלים:
+<b>אם רחוקים זה מזה טהורים.</b> לפי שאין רובו נישא לא על זה ולא על זה. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>עשר טליות.</b> לשון רבים של טלית. ועשר לאו דוקא, דאפילו אלף טליות ואבן גדולה על גבן, וישב הזב על האבן, כל הטליות שתחתיה מיטמאות מושב, דמשכב ומושב מיטמאין תחת אבן מסמא:
+<b>כרע הזב טהורים.</b> מדין משכב, אבל טמאין במשא הזב:
+<b>ביחידי.</b> משכב אחד:
+<b>טמא.</b> שהרי רוב הזב נישא עליו:
+<b>ובמרובים.</b> במשכבות רבות בכף מאזנים כנגד הזב:
+<b>שאין אחד מהן נושא את רובו.</b> דכי כרעו הן, אין רובו של זב נישא על אחד מהן, אלא כל אחד מהמשכבות נשא מיעוטו של זב:
+
+Mishnah 6
+
+<b>טמאים.</b> בין כרע הזב, בין כרעו אוכלין ומשקין, נטמאו טומאת היסט:
+<b>ובמת הכל טהור.</b> בין מושב ומשכב, בין אוכלים ומשקין, בין כרע המת בין כרעו הם, דכל טומאות המסיטות טהורות, חוץ מהסיטו של זב. ואם כרעו הן, נמי טהורים, דכל שהמת נישא עליו כגון בכף מאזנים לבד מאוהל, טהור, חוץ מן האדם, דבזמן שמכריע את המת, טמא מפני שהסיטו, כדאמרינן בפרק בתרא דנדה (דף סט), אטו, מת מי לא נטמא במשא:
+<b>מדף.</b> לשון טומאה קלה, כדכתיב (ויקרא כ״ו:ל״ו) קול עלה נדף. ורמב״ם פירש, מדף מלשון ריחו נודף, שריח טומאת הזב הולכת למרחוק לטמא כל הכלים שעל גביו אע״פ שלא נגע בהם. אבל לא כטומאת הכלים שתחתיו, שכלים על גבי הזב, אע״פ שיש דברים חוצצים בינם לבין הזב, כולם טמאים טומאה קלה לטמא אוכלים ומשקין, אבל לא לטמא אדם וכלים. ואילו כלים שתחתיו אפילו הן מאה זה על גב זה, התחתון שבכולם טמא טומאה חמורה לטמא אדם לטמא בגדים כמו העליון:
+<b>מה שאין המת מטמא.</b> דמתחתיו אפילו תהא טומאה בוקעת ויורדת, מכל מקום אין משכב ומושב שתחתיו מטמא אדם לטמא בגדים:
+<b>ועל גביו מדף.</b> נהי דמת נמי מטמא כלים שעל גביו טומאת מדף לטמא אוכלים ומשקין דטומאה בוקעת ועולה, מכל מקום אם [היה המת בעלייה, והמשכבות והמושבות בבית עד שמי הקורה, והנסרים נכפפים מכובד המת ומכבידין על המשכבות, או] המת בבית סמוך לשמי קורה, והמשכבות בעלייה ונכפפים הנסרים מכובד המשכבות ומכבידים על המת, כי האי גוונא בזב טמא מתחתיו לטמא אדם לטמא בגדים, ועל גביו לטמא אוכלים ומשקין, ובמת בין על גביו בין מתחתיו טהור:
+
+Mishnah 7
+
+<b>שאינה יכולה.</b> וכיון דזה אינו יכול וזה אינו יכול, כל חד וחד כוליה מעשה עביד ואיכא רובו של זב נישא עליו:
+<b>ר׳ שמעון מטהר.</b> דבעי שיעור זיבה לזה ושיעור זיבה. לזה, כלומר רובו של זב מכביד על כל אחד ואחד. ואזדא לטעמיה דאמר לעיל בפרקין ביחידי טמא ; ובמרובים טהור, שאין אחד נושא את רובו. ואין הלכה כר׳ שמעון:
+<b>היה רכוב על גבי בהמה.</b> בעומדת איירי, דאי במהלכת, כל שעה האחת נעקת ועומדת על שלש, וטמא מה שתחתיהן, שאינה יכולה לעמוד על שתים:
+<b>שיכולה לעמוד על שלש.</b> הלכך כל חד וחד הוי ליה רביעי, ואינו אלא מסייע, ומסייע אין בו ממש. אבל טלית אחת תחת שתים, טמאה, שאינה יכולה לעמוד על שתים:
+<b>ר׳ יוסי אומר.</b> אארבע טליתות תחת ארבע רגלי בהמה קאי:
+<b>הסוס מטמא ברגליו.</b> אם זב רוכב עליו וטלית תחת אחת מרגליו של סוס, טמאה. אבל תחת ידיו, טהורה, שאין משענתו על ידיו. ואין הלכה כר׳ יוסי:
+<b>כלים שבעקל טמאים.</b> דמשענת הקורה על העקל. ועקל היא הכפיפה שעוצרים בה הזיתים והיא עשויה כמין קופה של מעשה שבכה, ואחר שעוצרים הזיתים ונשאר הגפת שהוא הפסולת של זיתים, מכניסין אותו באותו עקל, ונותנים על העקל קורה להכביד עליו:
+<b>המכבש של כובס.</b> לאחר שכבסו הבגדים, מקפלין אותן תחת המכבש לכבשן ולשמור קיפולן:
+<b>כלים שתחתיו טהורים.</b> שאין היושב בקצה האחד של מכבש מכביד על הכלים:
+<b>ור׳ נחמיה מטמא.</b> סבר אי אפשר שישב בקצה האחד של המכבש שלא יכביד על הכלים. ואין הלכה כר׳ נחמיה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>הנוגע בזב וכלי שטף במגע.</b> דכי היכי דאדם הנוגע בזב מטמא בגדים בשעת מגעו, כך מטמא כל כלים שנוגע בהן בשעת מגעו בזב, חוץ מאדם וכלי חרס, דתניא בתורת כהנים, מנין לעשות שאר כלים כבגדים, תלמוד לומר (ויקרא ט״ו:ה׳) וטמא. יכול יטמא אדם וכלי חרס, תלמוד לומר בגד, בגד הוא מטמא ואינו מטמא אדם וכלי חרס. ודוקא בשעת מגעו בזב. אבל פירש, לא, דכתיב (ויקרא טו) ואיש אשר יגע במשכבו יכבס בגדיו ורחץ במים וטמא, בשעת מגעו מטמא בגדים. פירש, אינו מטמא בגדים:
+<b>אבל לא במשא.</b> אם בשעת מגעו בזב נשא בגדים ולא נגע בהן, טהורים:
+<b>כל המטמא בגדים בשעת מגעו.</b> כגון הנוגע בזב וזבה ויולדת, ובמעינותיהם, במשכבן, ובמושבן:
+<b>מטמא אוכלים להיות תחלה.</b> מפני שהוא נחשב כאב הטומאה בשעת מגעו, כיון דאמרה תורה שהוא מטמא בגדים:
+<b>ואת הידים להיות שניות.</b> אבל גופו של אדם, אינו מטמא, כדקתני סיפא שאינו מטמא אדם וכלי חרס:
+<b>לאחר פרישתו ממטמאיו מטמא את המשקין להיות תחלה.</b> ואע״פ שאינו אלא ראשון לטומאה, עושה המשקין תחלה, דאפילו שני לטומאה מטמא משקין להיות תחלה. לפי שהן עלולין לקבל טומאה ואינו צריכין הכשר כמו האוכלים, גזרו בהן שיהיו לעולם תחלה, גזירה משום משקין הבאין מחמת שרץ שהם תחלה מן התורה:
+<b>והאוכלים והידים להיות שניות.</b> דכיון דפירש ממטמאיו, אינו אלא ראשון בעלמא:
+
+Mishnah 2
+
+<b>כל הנישא על גבי הזב.</b> עליונו של זב ואפילו לא נגע בו הזב, ואפילו יש דברים הרבה חוצצים בינו לבית הזב, הכל טמא, דכתיב (שם) והנוגע בכל אשר יהיה תחתיו, מאי תחתיו אילימא תחתיו דזב, היינו משכב, אלא בכל אשר יהיה הזב תחתיו, דהיינו עליונו של זב, ונוהג בכל דבר, אפילו במידי דאין רגילות להיות עליו, ולא הוו כעין תחתיו, דאין נוהג אלא במידי דחזי ליה:
+<b>חוץ מן הראוי למשכב ולמושב.</b> והוא הדין למרכב. אבל שאינו ראוי, טהור, כגון אם כפה סאה שאינה עשויה לישיבה וישב עליה, יכול יהא טמא מושב, תלמוד לומר (שם) והיושב על הכלי אשר ישב עליו הזב, מה שמיוחד לישיבה, יצא זה שאומרים לו עמוד ונעשה מלאכתנו:
+<b>נדבך.</b> שורת בנין החומה. כמו נדבכין די אבן גלל (בעזרא ו׳:ד׳):
+<b>הטהור מלמעלה.</b> על הנדבך ומכביד על אצבעו של זב, דהשתא הוי נישא על גבי הזב ונחשב אב הטומאה:
+<b>מטמא שנים ופוסל אחד.</b> מטמא ראשון ושני, ופוסל שלישי בתרומה:
+<b>פירש.</b> שירד הטהור מן הנדבך, או שסילק הזב אצבעו מתחת הנדבך. מטמא הטהור אחד ופוסל אחד, לפי שאין הטהור אלא ראשון מכיון שפירש, דתו לא מטמא בגדים, ועושה שני ושלישי בתרומה:
+<b>הטמא מלמעלה.</b> על הנדבך, ואצבע הטהור תחת הנדבך, ומכביד הטמא עליו, הרי הזב נישא עליו, לפיכך מטמא שנים ופוסל אחד:
+<b>והמדף.</b> כל כלים שאינם משכב ומושב מדף קרי להו:
+<b>מלמעלן.</b> של נדבך, ואצבע הזב מלמטה, אינם אלא ראשון:
+<b>מטמאין אחד ופוסלים אחד.</b> ולאחר שפירשו נמי כך דינא:
+<b>פירשו מטמאין שנים ופוסלים אחד.</b> המשכב ומושב לעולם אב הטומאה אע״פ שפירשו:
+<b>טהורים.</b> כדאמרינן שכל שהזב נישא עליו, טהור, חוץ ממשכב ומושב והאדם:
+
+Mishnah 3
+
+<b>מפני שאמרו.</b> כלומר מפני מה אמרו האוכלים והמשקים והמדף מלמטה תחת משכב הזב טהורים, מפני שאמרו כל הנושא ונישא כו׳:
+<b>כל הנושא.</b> כגון אוכלין ומשקין ומדף שהן למטה ממשכב הזב ונושאים אותו ואינן נוגעין בו, שיש דברים חוצצים בינתים:
+<b>נישא על גבי המשכב.</b> שאלו למעלה והמשכב למטה ונישא עליו ואין נוגעין בו, טהורים:
+<b>חוץ מן האדם.</b> שהאדם הנושא המשכב, נטמא אע״פ שלא נגע בו ולא הסיטו, מפני שמשכב הזב מטמא במשא. וכן אם נתנו אבן מסמא למעלה ממשכבו של זב וישב אדם טהור על האבן, נטמא, כיון שנישא על גבי משכב. כשם שאם ישב הזב על האבן נטמא המשכב שלמטה מן האבן, כך כשישב הטהור על האבן, נטמא ונישא מן המשכב שתחתיה:
+<b>כל הנושא על גבי נבלה.</b> באדם קמיירי, כלומר וכל אדם הנושא וניתן על גבי נבלה:
+<b>טהור חוץ מן המסיט.</b> דנושא את הנבלה ולא זז ממקומו גם לא הניעה ממקומה אלא שמונחת על גביו, כגון שבא חברו והניחה עליו, טהור, עד שיסיטנה:
+<b>ר׳ אליעזר אומר אף הנושא.</b> בגמרא מפרש דהכי קאמר, והוא שנושא, כלומר אין המסיט את הנבלה טמא אלא כשנושא אותה, שנבלה למעלה והוא למטה. אבל אם הנבלה למטה והוא למעלה, אף על פי שמסיטה, טהור, כל זמן שלא נגע בה. ואין הלכה כר׳ אליעזר:
+<b>חוץ מן המאהיל.</b> שאפשר להיות נושא ונישא ולא יאהיל, כגון עלייה מפסקת, שאם המת בעלייה ואוכלין ומשקין וכלים בבית מגיעין עד שמי קורה והנסרים נכפפים מכבד המת ומכבידין על הכלים, או שהמת בבית סמוך לשמי קורה והכלים בעלייה ונכפפים הנסרים שבעלייה מכובד הכלים ומכבידים על המת, בכהאי גוונא הוי נושא ונישא על גבי המת ואינו מאהיל, וטהור:
+<b>ואדם בזמן שהוא מסיט.</b> בין נושא את המת, בין נישא על גבי מת, טמא אע״פ שאינו נוגע בו. אבל אם אין המת זז ממקומו שאין כאן היסט, טהור:
+
+Mishnah 4
+
+<b>מקצת טמא על הטהור.</b> אפילו אצבעו של זב על הטהור, או אצבעו של טהור על הזב, או חיבורי טמא, כגון שערו וצפרניו ושיניו, כל אלו נקראין חיבורי, אע״ג דליכא אלא מיעוט הטמא על הטהור או מיעוט הטהור על הטמא, נטמא הטהור, דלא בעינן שינשא רובו של זב אלא על המשכב ולא על האדם:
+<b>ומקצת טהור על הטמא טהור.</b> דבעינן שינשא רובו. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>הטמא על מקצת המשכב.</b> רובו של טמא על מיעוטו של משכב, נטמא המשכב. וכן רובו של טהור על מיעוטו של המשכב הטמא, נטמא הטהור. ולא חיישינן על מיעוט משכב, כיון דרובא דטהור ורובא דטמא יושב עליו, דבמיעוטו של משכב טומאת נכנסת, ובמיעוטו יוצאת, כדקתני סיפא נמצאת טומאה נכנסת לו ויוצאה ממנו במיעוטו:
+<b>מקצת הטמא על המשכב.</b> כיון דמיעוטו של טמא הוא, אע״פ שנשען על כל המשכב, טהור המשכב, עד שינשא עליו רובו של זב:
+<b>ומקצת טהור על המשכב.</b> כלומר או מקצת טהור אפילו על כל המשכב:
+<b>טהור.</b> עד שישען עליו רובו של טהור:
+<b>וכן ככר של תרומה.</b> אמתניתין דלעיל קאי, דתנן כל הנושא ונישא על גבי המשכב, טהור. ואפילו אוכלין של תרומה, אם נישאו על גבי משכב ויש ביניהן דבר חוצץ אפילו הוא דק ביותר כגון נייר וכיוצא בו, אינן מקבלין טומאה מן המשכב, דאין מטמא אחרים ולא מקבל טומאה בהיסט אלא דבר שיש בו רוח חיים:
+<b>ורבי שמעון מטמא בזו.</b> הואיל ומקומה טמא, מטמא בהיסט אפילו דבר שאין בו רוח חיים. ואין הלכה כר׳ שמעון:
+
+Mishnah 6
+
+<b>הנוגע בזב ובזבה כו׳</b> כל הני שוה מגען למשאן דמטמאו אדם לטמא בגדים, הלכך חשיבי אב הטומאה כל זמן שלא פירשו, מאחר דמטמאו בגדים, ולכך הנוגע עושה ראשון ושני ופוסל שלישי בתרומה:
+<b>פירש.</b> ממטמאיו, אינו אלא ראשון בעלמא ומטמא אחד לעשותו שני, ופוסל שלישי בתרומה:
+<b>ואחד המסיט ואחד הנושא.</b> ואע״פ שאינן נוגעים. זב וזבה ונדה בהדיא כתיבי, דכתיב זאת תורת הזב וגו׳ והדוה בנדתה. ומצורע ויולדת נפקא, לן מלזכר ולנקבה, לזכר לרבות את המצורע, ולנקבה לרבות את היולדת:
+
+Mishnah 7
+
+<b>ואחד המסיט.</b> המזיז אותך ממקומך אע״פ שאינו, לא נוגע ולא נושא:
+<b>רבי אליעזר אומר אף הנושא.</b> והוא שנושא קאמר, כלומר אין המסיט טמא אלא אם כן נושא, שהן למעלה והמסיט למטה. ואין הלכה כר׳ אליעזר:
+
+Mishnah 8
+
+<b>הנושא את המרכב.</b> בנושא את המרכב כתיב כיבוס בגדים, ולא בנוגע. ואין נוגע אלא ראשון בעלמא:
+<b>הנושא את הנבלה.</b> היינו מסיט, דנושא בלא מסיט, טהור כדפרישית לעיל. ונוגע נמי בנבלה, אע״פ שהוא טמא, כיון דלא מטמא בגדים אינו מטמא שנים ופוסל אחד, דאינו אלא ראשון בעלמא ומטמא אחד ופוסל אחד:
+<b>מי חטאת שיש בהן כדי הזייה.</b> מטמאין בגדים במשא אבל לא במגע:
+
+Mishnah 9
+
+<b>והיא בבית הבליעה.</b> כל זמן שהיא בבית הבליעה מטמא בגדים, וכיון דמטמא בגדים מטמא שנים ופוסל אחד:
+<b>הכניס ראשו באויר התנור.</b> אע״ג דקיימא נבלת העוף עם בית הבליעה של האוכל הכל באויר התנור, אפילו הכי טהור, דמחמת האדם לא מיטמא התנור, דכל המטמאים בגדים אין מטמאין אדם וכלי חרס. ומחמת נבלת העוף לא מיטמא דאין לה טומאה אלא לאדם בבית הבליעה:
+<b>הקיאה או שבלעה.</b> היינו פירש. דמשירדה לבטן אין לה טומאה, וכשהיא לתוך פיו אין לה טומאה, דלא יאכל כתיב (ויקרא כב), אכילה בבית הבליעה:
+
+Mishnah 10
+
+<b>ובנבלה ובמרכב.</b> כל הני במשא בלבד מטמאין בגדים ולא במגע, הלכך אדם הנוגע בהן אע״פ שלא פירש אינו אלא ראשון, ומטמא אחד ופוסל אחד:
+<b>כל הנוגע.</b> כגון אוכלים וכלים. דאפילו באותן שאדם הנוגע בהן מטמא שנים ופוסל אחד, כלים הנוגעים בהן מטמאים אחד ופוסלין אחד ואפילו בשעת מגעו:
+<b>חוץ מן האדם.</b> דיש מהן דאם נגע בהן או נשא דמטמא שנים ופוסל אחד, כי הני דאמרן לעיל:
+<b>פירש.</b> אפילו אדם, בכולהו מטמא אחד ופוסל אחד, דכיון דפירש אינו אלא ראשון:
+
+Mishnah 11
+
+<b>בעל קרי כמגע שרץ.</b> כשם שנוגע בשרץ ראשון לטומאה, כך בעל קרי ראשון לטומאה, וטומאתו שוה לטומאת הנוגע בשכבת זרע:
+<b>ובועל נדה כטמא מת.</b> שהוא אב הטומאה וטמא טומאת שבעה:
+<b>שהוא מטמא משכב ומושב.</b> ומת עצמו וכל שכן טמא מת אינו מטמא משכב ומושב, לא טומאה קלה ולא טומאה חמורה, דכתיב (ויקרא ט״ו:ו׳) וכל הכלי אשר ישב עליו הזב, ולא טמא מת:
+
+Mishnah 12
+
+<b>אלו פוסלים את התרומה.</b> מדרבנן. וכולהו משמונה עשר דבר שגזרו בו ביום. חוץ מטבול יום דמדאורייתא הוא:
+<b>האוכל אוכל.</b> שהוא ראשון לטומאה או שני לטומאה, גזרו שיהא גופו שני לטומאה, ופוסל את התרומה במגעו, ששני פוסל בתרומה:
+<b>והשותה משקים טמאים.</b> נעשה גם כן שני לטומאה ופוסל את התרומה. וטעמא דגזור רבנן בהני, דזמנין דאכיל אוכלים טמאים, ושדי משקים דתרומה בפומיה בעוד שהאוכלים טמאים בפיו ופסיל להו. וכן נמי זמנין דשתי משקין טמאין, ושדי אוכלים דתרומה בפומיה בעודן בפיו ופסיל להו:
+<b>והבא ראשו ורובו.</b> לאחר שטבל בו ביום:
+<b>במים שאובין.</b> לפי שהיו טובלים במי מערות סרוחים והיו נותנין עליהם אחר כך מים שאובין להעביר סרחון המים, התחילו ועשאום קבע לומר לא מי המערות מטהרים אלא מים שאובים מטהרים, עמדו וגזרו עליהם טומאה, דלמא אתו לבטולי תורת מקוה וטבלי בשאובים, וכדי לקיים גזירה זו להעמידה, הוסיפו וגזרו על טהור גמור שנפלו על ראשו (ורובו) שלשה לוגין מים שאובין, שיהיה פוסל את התרומה עד שיטבול:
+<b>והספר.</b> כל כתבי הקודש פוסלים את התרומה במגע. לפי שבתחלה היו מצניעים אוכלים דתרומה אצל ספר תורה, אמרי האי קודש והאי קודש, כיון דחזו דקא אתו ספרים לידי פסידא שהעכברים המצויין אצל האוכלים היו מפסידים את הספרים, גזרו על תורה נביאים וכתובים שיהיו פוסלים במגען את התרומה:
+<b>וטבול יום.</b> פוסל את התרומה מן התורה עד שיעריב שמשו. ואינו משמונה עשר דבר שגזרו בו ביום:
+<b>והאוכלים.</b> שנטמאו במשקים. חכמים גזרו על המשקים שנטמאו בשני לטומאה, להיות תחלה, ויטמאו את האוכלים, גזירה משום משקין הבאין מחמת שרץ שהם תחילה מדאורייתא, ולמה לא גזרו על האוכלים נמי להיות תחלה גזירה משום אוכלים הבאים מחמת שרץ, לפי שהאוכלים הן צריכין הכשר ואין מקבלין טומאה אלא על ידי ביאת מים, אבל המשקין הן עלולים לקבל טומאה ואין צריכין הכשר ותיקון, וטומאתן יותר מצויה:
+<b>וכלים שנטמאו במשקין.</b> דמדאורייתא אפילו נטמאו המשקים בשרץ אין מטמאין כלים, דאין אדם וכלים מקבלין טומאה אלא מאב הטומאה, ורבנן גזרו אפילו על משקין שנטמאו מחמת ידים שהן שניות, שיטמאו כלים, גזירה משום משקה דזב וזבה, כגון רוקן ומימי רגליהן שהן אב הטומאה ומטמאין כלים מדאורייתא:
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diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Zavim/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Tahorot/Bartenura on Mishnah Zavim/Hebrew/merged.txt
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@@ -0,0 +1,328 @@
+Bartenura on Mishnah Zavim
+ברטנורא על משנה זבים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Zavim
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה זבים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הרואה ראיה אחת של זוב.</b> זוב בא מבשר המת ודומה ללובן ביצה המוזרת. ושכבת זרע בא מבשר שאינו מת וקשורה כלובן ביצה שאינה מוזרת:
+<b>בית שמאי אומרים כשומרת יום.</b> דאע״פ שאינה זבה גמורה עד שלש ראיות. מכל מקום בראיה אחת עושה משכב ומושב. כמו כן זב, אע״פ שאינו נעשה זב גמור עד שלש ראיות, מכל מקום בראיה אחת עושה משכב ומושב:
+<b>ובית הלל אומרים כבעל קרי.</b> ואינו עושה משכב ומושב, ואין הראיה מטמאה במשא, אלא במגע:
+<b>ראה אחת ובשני הפסיק ובשלישי ראה שתים.</b> דכי ראה שתי ראיות ביום אחד או בשני ימים רצופים, צריך למנות שבעה נקיים, ופטור מן הקרבן. ואם ראה שלש ראיות ביום אחד או בשלשה ימים רצופים, צריך למנות שבעה נקיים וחייב בקרבן. דתניא, מנה הכתוב שתים וקראו טמא, דכתיב (ויקרא טו) זב מבשרו זובו טמא הוא. שלש וקראו טמא, (שם) וזאת תהיה טומאתו בזובו רר בשרו את זובו או החתים בשרו מזובו טומאתו היא, הא כיצד, שתים לטומאה ושלש לקרבן. אבל הזבה אם ראתה ראיות רבות ביום אחד או בשני ימים בלא עת נדתה, שומרת יום אחד בנקיות וטהורה לערב. ואם ראתה שלש ראיות בשלשה ימים רצופים, צריכה למנות שבעה נקיים וחייבת בקרבן. דגבי זבה כתיב (שם) ואשה כי תזוב זוב דמה ימים רבים בלא עת נדתה, ימים שנים, רבים שלשה, תלה הכתוב הזב בראיות, והזבה בימים. והשתא קאמר שאם ראה הזב שלש ראיות אלא שהפסיק יום אחד בין ראיה ראשונה לשתים האחרונות:
+<b>בית שמאי אומרים זב גמור.</b> וחייב בקרבן כבעל שלש ראיות:
+<b>ובית הלל אומרים.</b> ביטל היום הטהור את הראיה הראשונה, ואין כאן אלא שתי ראיות האחרונות, ופטור מן הקרבן:
+<b>מודים בית שמאי בזה שאינו זב גמור.</b> דביטל היום הטהור שהפסיק, את הראיה הראשונה, כדאמרן:
+<b>על מה נחלקו על הרואה שתים וכו׳ בית שמאי אומרים זב גמור.</b> דהואיל ונזקק לספירת שבעה כשראה שתים בתחילה, ביטלה ראיה את יום הטהור, ויש בידו שלש ראיות:
+
+Mishnah 2
+
+<b>ביום השלישי לספירת זובו.</b> כגון בעל שתי ראיות שצריך לספור שבעה נקיים, ומנה ראשון ושני, ובשלישי ראה קרי, סתר שני ימים שלפניו, וחוזר ומונה שבעה כבתחלה:
+<b>לא סתר אלא יומו.</b> ומונה חמשה להשלים שבעה, דשנים הראשונים עלו לו:
+<b>הרואה בשני.</b> שמנה אחד, ובשני ראה קרי, סתר את שלפניו אפילו לבית הלל. ור׳ עקיבא סבר דבהא נמי פליגי. ואין הלכה כר׳ ישמעאל:
+<b>ומודים,</b> בית שמאי <b>ברואה קרי, ברביעי שלא סתר אלא יומו.</b> ושלפניו עלו לו. דדוקא כשלא נפסק הזיבות בשלשה ימים טהורים כמספר הימים שעושה זב גמור, הוא דאמרי בית שמאי דשכבת זרע סותרת, אבל לאחר שעברו שלשה ימים טהורים, מודים בית שמאי שאין קרי סותר אלא יומו. והאי דקרי סותר בזב, נפקא לן מקרא (דכתיב) זאת תורת הזב ואשר תצא ממנו שכבת זרע, מה זוב סותר, אף שכבת זרע סותר. אי מה זוב סותר את הכל אף שכבת זרע תסתור את הכל, תלמוד לומר לטמאה בה, אין לה אלא יום אחד. אבל אם ראה זוב, אפילו יום שביעי, סותר את שלפניו, דכתיב שבעת ימים לטהרתו, עד שיהיו כל שבעת הימים טהורים מן הזיבות:  
+
+Mishnah 3
+
+<b>הרי זה זב גמור.</b> וחייב בקרבן. דבראיות תלה רחמנא, דכתיב טומאתו בזובו, טומאתו תלויה בזובו ואינה תלויה ביומי. ומיהו בהפסיק יום בינתיים קאמרי בית הלל לעיל דלא הוי זב גמור ואין הראיות מצטרפות, לא שנא לענין טומאה כגון ראה שתי ראיות בלבד בהפסקת יום בינתים, לא שנא לענין קרבן כגון ראה שלש ראיות:
+
+Mishnah 4
+
+<b>כדי טבילה וסיפוג.</b> כדי שיטבול ויקנח עצמו אחר טבילה. ופחות משיעור זה, לא הוי הפסק ולא חשיבא אלא ראיה אחת:
+<b>או אחת מרובה כשתים.</b> שהיה בין התחלת הראיה לסוף הראיה כדי טבילה וסיפוג, והיה רואה תמיד בלא הפסק:
+
+Mishnah 5
+
+<b>כמן גד יון לשילוח.</b> מקום בירושלים שהעמידו בו מלכי יוונים עבודה זרה, והיה אותו מקום רחוק מן השילוח שיעור שתי טבילות ושני סיפוגים. כמגד יון, לשון העורכים לגד שלחן (ישעיהו ס״ה:י״א). שילוח, שם הנהר, כדכתיב (שם ח) יען כי מאס העם הזה את מי השילוח:
+<b>מטמא משכב ומושב.</b> דחשבינא לה כשתי ראיות:
+<b>אלא אם כן יש בה כדי שלש.</b> כגון כמגד יון לשילוח, דאז נחשב כזב גמור אפילו לענין קרבן. אבל באחת מרובה כשתים, אין חולקין אותה, וכראיה אחת היא חשובה. ואין הלכה כר׳ יוסי:
+
+Mishnah 6
+
+<b>אם ידוע שמקצת הראיה מהיום ומקצתה למחר.</b> שראה קצת ראיה בסוף היום וקצתה בתחילת הלילה של מחר, אע״פ שלא היו ביניהן כדי טבילה וסיפוג, נחשבות שתי ראיות, מפני שהימים חולקין:
+<b>ודאי לקרבן ולטומאה.</b> דיש כאן שלש ראיות, דאותה של בין השמשות נחלקת לשתים, כיון דיש בה משני ימים:
+<b>ואם ספק.</b> דשמא כולה מן היום או כולה מן הלילה:
+<b>ודאי לטומאה.</b> דמה נפשך איכא שתים:
+<b>וספק לקרבן.</b> דמספקא לן שמא שתים שמא שלש. דאי כולה מן היום או כולה מן הלילה, שתים. ואי מקצתה ביום ומקצתה בלילה, שלש:
+<b>שני ימים בין השמשות.</b> כגון דראשונה בתחילת בין השמשות ראשון, ושניה בסוף בין השמשות שני, כגון האחת בערב שבת בתחילת בין השמשות, ואחת במוצאי שבת בסוף בין השמשות. דאם תחילת בין השמשות יום וסוף בין השמשות לילה, אין כאן שתי ראיות בשני ימים רצופים, דשבת מפסקת ואין כאן טומאת זיבה (אלא כבעל קרי). ואי בין השמשות כולו מן היום או כולו מן הלילה, יש כאן שתי ראיות בשני ימים רצופים, וטעון לספור שבעה נקיים ופטור מן הקרבן. ואם תחילת בין השמשות או סופו חציו מן היום וחציו מהלילה, נחלקת הראיה לשתים וחייב בקרבן. ולפי שיש כאן כל הנך ספיקות, קתני ספק לטומאה ולקרבן, שמא אין כאן טומאה, ושמא יש כאן טומאה ולא קרבן, ושמא יש כאן טומאה וקרבן. הלכך מביא קרבן ואינו נאכל:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הכל מיטמאים בזיבה.</b> הכל, לאתויי תינוק בן יומו שהוא מיטמא בזיבה:
+<b>אף הגרים.</b> דכתיב בפרשת זב (ויקרא טו) דבר אל בני ישראל, אין לי אלא בני ישראל, מנין לרבות גרים ועבדים, תלמוד לומר ואמרת אליהם איש, לרבות את הגרים ואת העבדים. מנין לרבות את הקטנים, תלמוד לומר איש איש:
+<b>ומיטמאין בדם כאשה.</b> שאין האשה מיטמאה בלובן אלא באודם, דדם כתיב בה שהוא אדום:
+<b>ובלובן כאיש.</b> דזובו כתיב גבי איש. והוא דומה למי בצק של שעורים:
+<b>וטומאתן בספק.</b> אם ראו לובן, שמא הן אשה, ולובן טהור בה. ואם ראו אודם, שמא הן איש, ואודם טהור גביה. אבל אם ראה לובן ואודם כאחד, טומאתן ודאי ממה נפשך, ושורפין עליהם את התרומה, אבל אין חייבים עליהם על ביאת מקדש, דגבי שילוח טמאים כתיב (במדבר ה׳:ג׳) מזכר עד נקבה תשלחו, זכר ודאי, נקבה ודאית, ולא טומטום ואנדרוגינוס:  
+
+Mishnah 2
+
+<b>בשבעה דרכים בודקין בודקין את הזב.</b> משום דאינו מטמא מחמת אונס, דכתיב זב מבשרו, ולא מחמת אונסו:
+<b>עד שלא נזקק לטומאה.</b> דהיינו כשרואה ראיה שניה שבה הוא נעשה זב לטמא משכב ומושב ולהצריכו לספור שבעה נקיים. אבל ראיה ראשונה, מטמאה באונס טומאת ערב, כדין בעל קרי, ומצטרפת עם השניה ואפילו שהיתה באונס:
+<b>במאכל.</b> אם אכל אכילה גסה או אכל דברים המביאין לידי זיבה, ואפילו כל שהן, כגון בשר שמן, חלב, וגבינה, ביצים, ויין ישן, וגריסין של פול, ושחלין:
+<b>ובמשתה.</b> בריבוי שתיה:
+<b>במשא.</b> כבד שנשא:
+<b>במראה.</b> ראה אשה, אפילו לא הרהר:
+<b>ובהרהור.</b> אע״פ שלא ראה. אי אירע לו אחד מאלו השבעה קודם שראה ראיה שניה, אינו נעשה זב מחמת אותה ראיה, והטפה אינה מטמאה במשא כשאר טפה של זוב:
+<b>אין אחריות זבין עליכם.</b> ואם לא יהיו זבים לעולם, מה אתם חוששים, הלא לא קבלתם אחריות של זבים עליכם. ואין הלכה לא כר׳ יהודה ולא כר׳ עקיבא:
+<b>משנזקק לטומאה.</b> לאחר שראה ראיה שניה שלא באונס, שהרי מכאן ואילך הוא עושה משכב ומושב:
+<b>אין בודקין אותו.</b> ואף אם ראה ראיה שלישית באונס, נעשה זב לקרבן. וכן אם ראה ראיה של זוב בשבעה ימים נקיים שהוא מונה, סתר הכל ואפילו היתה אותה ראיה באונס:
+<b>ספיקו ושכבת זרעו טמאין.</b> ספיקו מחמת שכבת זרעו, כגון אם ראה שכבת זרע תחילה, וטפה זיבה הבאה אחר כך אינה מטמאה, שהרואה קרי אינו מטמא בזיבה מעת לעת. ועד שלא נזקק לטומאה, הקרי מטהר את הזיבה, משום דהוי אונס. ולאחר שנזקק לטומאה, אין הקרי מטהר את הזיבה, שאין תולין שמחמת הקרי באה הזיבה:
+<b>שרגלים לדבר.</b> שאין אותה ראיה מחמת אונס, כיון שכבר נעשה זב:
+<b>ראה ראיה ראשונה בודקין אותו.</b> היינו דוקא לקרבן. דאי מחמת אונס ראה, אינה מצטרפת עם השלישית לקרבן. אבל מצטרפת עם השניה לטומאה. דאם ראיה שניה שלא באונס, אע״פ שהיתה ראשונה באונס, עושה משכב ומושב ובעי שבעה נקיים וביאת מים חיים, דכי כתיב מבשרו ולא מחמת אנסו, בשניה כתיב. אבל ראשונה אתקש לשכבת זרע, דכתיב זאת תורת הזב ואשר תצא ממנו שכבת זרע, מה שכבת זרע מטמאה באונס, אף ראיה ראשונה של זוב מטמאה באונס:
+<b>בשניה בודקין אותו.</b> לטומאה ולקרבן:
+<b>בשלישית אין בודקין אותו.</b> לא לטומאה ולא לקרבן:
+<b>ר׳ אליעזר אומר.</b> כו׳ ואין הלכה כר׳ אליעזר:
+
+Mishnah 3
+
+<b>אינו מיטמא בזיבה מעת לעת.</b> דהאי זיבות מחמת חולשא דקרי הוא. ובראיה שניה איירי, דראשונה מטמאה באונס. וכשם שתולין לקרי מעת לעת, כך למראה ולהרהור תולין מעת לעת. אבל למאכל ולמשתה למשא ולקפיצה, תולין לו כל זמן שהוא מצטער, ואמרינן דמחמת הצער הוי הזיבה ולא מבשרו:
+<b>רבי יוסי אומר יומו.</b> אין תולין אלא אותו היום שראה קרי בלבד, ולע מעת לעת. ואין הלכה כר׳ יוסי:
+<b>מיד מיטמא בזיבה.</b> דגר שנתגייר כקטן שנולד דמי. ואע״פ שראה זיבות כשהוא נכרי, מיטמא בזיבה בהך שניה שרואה בתוך מעת לעת של קרי, דנעשית לו כראיה ראשונה דמטמא באונס, ומצטרפת עם השניה שיראה אחר מעת לעת של קרי. דראיית זיבה של נכרי כמאן דליתא, דאין הנכרים מיטמאין בזיבה:
+<b>הרואה דם.</b> מטמאה כל טהרות שנתעסקה בהן למפרע מעת לעת, כדפרישנא בריש נדה. ואיידי דאיירי במעת לעת, קחשיב כל הני ששיעורן במעת לעת:
+<b>וכן המקשה.</b> בימי זיבה. דאמרינן כי תזוב זוב דמה, מחמת עצמה ולא מחמת ולד. ואם שפתה מן החבלין מעת לעת וילדה, לא תלינן דם קושי בדם לידה:
+<b>המכה את עבדו.</b> האמור בתורה (שמות כ״א:כ״א) אך אם יום או יומים יעמוד, ודרשינן יום שהוא כיומים, זהו מעת לעת:
+<b>כלב שאכל בשר המת.</b> דקיימא לן דאין מתעכל במעיו עד לאחר שלשה ימים מעת לעת, דהכי תנן במסכת אהלות פרק י״א, וכמה תשהה במעיו, שלשה ימים מעת לעת:
+<b>והוא שיהא כברייתו.</b> שלא נשתנה. ועוד איכא טובא ששיעורן מעת לעת ולא חשיב, ותנא ושיירי:  
+
+Mishnah 4
+
+<b>מטמא את המשכב.</b> והוא הדין למושב:
+<b>עומד יושב שוכב.</b> דכתיב (ויקרא ט״ו:ד׳) כל המשכב אשר ישכב עליו הזב יטמא, וכתיב (שם) והיושב על הכלי אשר היא יושבת עליו, אין לי אלא בזמן ששכב על המשכב ויש על המושב. שכב על המושב וישב על המשכב, עמד נתלה, נשען, מנין. תלמוד לומר יטמא יטמא, ריבה. וכולן נקראין מדרס:
+<b>והמשכב מטמא את האדם וכו׳ עומד יושב שוכב נתלה.</b> שהטהור בכף מאזנים והמשכב הטמא בכף שניה, וכרע המשכב הטמא, ונתלה הטהור. ונתלה דרישא, כגון שהזב בכף מאזנים, ומושבות בכף שניה וכרעו הן, טמאין, דהשתא הזב נתלה וכאילו הוא יושב עליהן:
+<b>לטמא בגדים.</b> הוא הדין כל כלים שנוגע בהן עד שלא פירש, חוץ מאדם וכלי חרס:
+<b>במגע ובמשא.</b> אם נגע במשכב הטמא, או שנשאו:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>הזב והטהור או באסדא.</b> עצים גדולים קשורים ביחד ונותנים אותם בים או בנהר, ומשימין עליהם נס ומוליכים אותם ברוח אל מחוז חפצם. ובלשון מקרא קרויין דוברות, ואני אשימם דוברות בים (מלכים א ה ט). ונקראים נמי רפסודות, ונביאם לך רפסודות על ים יפו (דברי הימים ב ב טו):
+<b>או שרכבו על גבי בהמה.</b> סתם בהמה נכפפת תחת הרוכב, הלכך לא שנא כוחה רע ולא שנא כוחה יפה, נטמא הטהור ובגדיו. אבל מה שהבהמה מסטת ברגליה, אין ניסט מחמת הרוכב, אלא אם כן כוחה רע, כדמוכח פרק בתרא דאהלות:
+<b>אע״פ שאין בגדיהן נוגעים.</b> שאין בגדי הטהור נוגעים בבגדי הזב, מכל מקום טמאין מדרס, שהספינה קטנה דומיא דאסדא ומתמוטטין, ופעמים שהזב מכריע הטהור ובגדיו ומיטמאין בהיסט. וילפינן טומאת היסט מדכתיב (ויקרא ט״ו:י״א) וכל אשר יגע בו הזב, וכתיב (שם ו) וכלי חרש אשר תבושל בו ישבר, מה בו האמור להלן מאוירו, אף כאן מאוירו, שאין כלי חרס מיטמא במגעו של זב אלא אם כן נגע בו מאוירו, אבל נגע בו מאחוריו לא טמא, ומאחר שלמדנו שאין מטמא אותו אלא מאוירו, מה תלמוד לומר אשר יגע בו מגע שהוא ככולו הוי אומר זה הסיטו. הא למדת שזב מטמא בהיסט. ואם היה טהור בקצה אחד של קורה והניע הזב את הקורה בקצה השני עד שהתנועע הטהור שבקצתו הראשון, כבר נטמא הטהור בהיסט ונטמאו בגדיו טומאת מדרס אם הן בגדים ראויים למשכב ומושב:
+<b>הגשיש של מטה.</b> כמין עצים ארוכים שנותנים במטה של פרקים, ועל ידיהן המטה נגששת ונדבקת זו עם זו, ולפיכך נקראים אותן העצים גשישין. פירוש אחר, עצים שנותנים תחת כרעי המטה שלא יפסדו מלחלוחית הארץ:
+<b>שהן מחגירין.</b> כאדם חיגר שאינו יכול להניח שתי רגליו כאחת. כך אלו כשיושבים עליהם בני אדם, נוטים לכאן ולכאן, מתוך כך נמצא נשען הזב על הטהור, והטהור על הזב:
+<b>באילן שכוחו רע.</b> והיכי דמי אילן שכוחו רע, כל שאין עיקרו רחב ועב כדי לחוק בו רובע הקב:
+<b>או שוכה.</b> דהיינו ענף אילן. 
+<b>שכוחה רע.</b> והיכי דמי שוכה שכוחה רע, כל שנטמנת באחיזתה, שהאוחז בה טומנה בכף ידו:
+<b>על אילן יפה.</b> אפילו עומדת השוכה באילן שכוחו יפה. וכל הני נכפפים תחתיהן וכבד העליון על התחתון ונשען עליו. ובין זב שנשען על הטהור, ובין טהור שנשען על הזב, טמא:
+<b>שאינו קבוע במסמר.</b> ומתוך כך הוא נכפף:
+<b>על הכבש.</b> על הגשר:
+<b>שאינן עשויין בטיט טמאין.</b> מפני שהן נכפפים:
+<b>ור׳ יהודה מטהר.</b> ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>מגיפין.</b> סוגרים את הדלת:
+<b>או פותחים.</b> אותו יחדיו הזב והטהור:
+<b>עד שיהא זה מגיף.</b> לעולם אין כאן טומאה, עד שיהא זה מושך לפתוח וזה מושך לסגור, שאין מניחים זה לזה:
+<b>עד שיהא הטהור מעלה את הטמא.</b> ואז בגדי הטהור טמאים מדרס, שכובד הטמא על הטהור ונשען עליו, ובגדיו של טהור טמאים מדרס. אבל טמא מעלה את הטהור, אין משענת הטמא על הטהור, ואין בגדיו של טהור טמאים מדרס. ואין הלכה כר׳ יהודה:
+<b>מפשילין בחבלין.</b> הזב והטהור יחדיו גודלים בחבלים. ואפילו שניהם מצד אחד:
+<b>זה מושך הילך וזה מושך הילך.</b> זה עומד למזרח ומושך אליו, וזה עומד למערב ומושך אליו:
+<b>בין בעומדים.</b> יש דברים נארגים מעומד, ויש מיושב. והטמא והטהור אורגים ביחד. או טוחנים:
+<b>ר׳ שמעון מטהר בכולן.</b> ואין הלכה כר׳ שמעון:
+<b>בזמן שמשאן כבד טמאים.</b> דשמא מתוך כובד המשא נשען הזב על הטהור ונמצא טהור מסיטו, או טהור ניסט עליו:
+<b>וכולן.</b> אפילו משאן כבד:
+<b>טהורים לבני הכנסת.</b> כלומר לאוכלים חוליהן בטהרה, שאין זה היסט גמור וכל שכן שספק הוא:
+<b>וטמאין לתרומה.</b> מדרבנן ואפילו בספק:
+
+Mishnah 3
+
+<b>כל שאינה יכולה להמיט באדם.</b> שהיא גדולה כל כך שכשעולה בה אדם אינה מתמוטטת:
+<b>הטהור מכה את הטמא.</b> את הזב:
+<b>הרי הטמא נופל.</b> שכן דרך המכה את חברו, אם היה חברו נמשך היה המכה נופל, ולכך נחשב זה המכה כנשען על הטהור. ודוקא לענין טומאת מדרס איירי, דטהור המכה את הטמא, טהור מטומאת מדרס. אבל טמא הוא, שהרי נשען על הזב. וטמא המכה את הטהור, בגדיו טמאים מדרס, דהוי כאילו הזב נשען עליו:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>ר׳ יהושע אומר כיפה שבראשה.</b> לרבותא נקטה, דאפילו צעיף שבראש הטהורה נחשב כאילו ישבה עליו הנדה, אע״פ שאינה יושבת עליו. ופליג אסתם מתניתין דפרקין דלעיל דלא מטמא אלא בגדיהן ולא כיפה שבראשן:
+<b>כלים שבראש הנס.</b> הא נמי לרבותא נקט, דאע״פ שהם בגובה בראש הנס שלא במקום דריסה, אפילו הכי טמאים מדרס. ובספינה קטנה ובמטה מחגרת איירי, כההיא דריש פרקין דלעיל, אלא דתנא דלעיל לא מטמא כלים שבראש הנס. ואין הלכה כרבי יהושע:
+<b>בזמן שמשאן כבד טמאים מדרס.</b> ואע״פ שלא נגעה בבגדים, דחשבינא לה כאילו נשענת על הבגדים:
+<b>כסוסטרא.</b> כמו גזוזטרא, כמין נסר הבולט מכותל העליה לחוץ:
+<b>ונפל ככר של תרומה.</b> שעל הכסוסטרא:
+<b>טהור.</b> הככר. ואע״פ שנפל מחמת היקש של זב, לא חשיב ליה כהיסט, משום דכוחה של כסוסטרא יפה:  
+
+Mishnah 2
+
+<b>מריש.</b> קורה גדולה שבונים בבירה וראשי קורות הגג כולן סמוכות עליה, והיא מונחת על גבי עמודים:
+<b>מלבן.</b> כמין ריבוע של קורות קבועות בארץ:
+<b>צנור.</b> מרזב של מים:
+<b>אע״פ שהוא עשוי בחבלים.</b> שאינו קבוע בארץ אלא קשור בחבלים ואין כוחו יפה כל כך:
+<b>הים.</b> היקף של עץ שהקמח מתקבץ בו בשעת הטחינה:
+<b>אצטרובל.</b> עיגול של עץ שמעמידין הריחים עליו. ושניהן קבועים הן:
+<b>חמור של ריחים של יד.</b> בנין של עצים שהריחים של יד קבועים בהן:
+<b>וסאה של ריחים.</b> מדה גדולה וקבועה בקרקע:
+<b>קורת הבלנין.</b> קורה שבעל המרחץ יושב עליה. וכל הני אם הקיש עליהן הזב ונפל הככר של תרומה מכח ההיקש, טהור, דכוחן יפה ולא חשיב היסט. ובקורת הבלנים נחלקו. ואין הלכה כר׳ יוסי:
+
+Mishnah 3
+
+<b>הנגר.</b> יתד הנעוץ אחורי הדלת בנקב שבאסקופה:
+<b>מנעול.</b> שסוגרים בו הפתח:
+<b>משוט.</b> שמנהיגין בו את הספינה. ולשון מקרא הוא, כל תופשי משוט, ביחזקאל (כז כט): 
+<b>קלת.</b> עיגול של עץ שסביב לריחים התחתונה לקבל הקמח הנטחן שלא יפול לארץ ומיטלטל הוא:
+<b>ועל סוכה שכוחה רע.</b> ועומדת באילן שכוחו יפה:
+<b>טמאין.</b> דכל הני אין כוחן יפה, וכוח היקש הזב בהו חשיב היסט:
+<b>מטהרים באלו.</b> אשידה תיבה ומגדל קאי. להכי תנינהו תנא קמא לחודייהו. ואין הלכה כרבי נחמיה ורבי שמעון:
+
+Mishnah 4
+
+<b>פונדיות.</b> כעין כיסין ארוכין:
+<b>לארכן.</b> ששוכב לארכן של ספסלים או של פונדיות:
+<b>טמאים.</b> שכל אחד ואחד נשען רובו של זב עליהן, פעמים על זה פעמים על זה:
+<b>לרחבן.</b> ששוכב ארכו לרחבן:
+<b>טהורים.</b> דאין רובו נשען על אחד מהן ואין [טמא] משכב ומושב לעולם, עד שישען רובו עליו, דכתיב אם על המשכב הוא, עד שינשא רובו עליו:
+<b>ישן.</b> לרחבן, וספק אם נתהפך לארכן, טמאין:
+<b>כסיות.</b> לשון רבים של כסא. 
+<b>שתחת הגוף.</b> לפי שרובו נישא עליו. והאחרים טמאים מגע הזב. אבל אין להם תורת משכב ומושב להיות אב הטומאה לטמא אדם וכלים:
+<b>אם רחוקים זה מזה טהורים.</b> לפי שאין רובו נישא לא על זה ולא על זה. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>עשר טליות.</b> לשון רבים של טלית. ועשר לאו דוקא, דאפילו אלף טליות ואבן גדולה על גבן, וישב הזב על האבן, כל הטליות שתחתיה מיטמאות מושב, דמשכב ומושב מיטמאין תחת אבן מסמא:
+<b>כרע הזב טהורים.</b> מדין משכב, אבל טמאין במשא הזב:
+<b>ביחידי.</b> משכב אחד:
+<b>טמא.</b> שהרי רוב הזב נישא עליו:
+<b>ובמרובים.</b> במשכבות רבות בכף מאזנים כנגד הזב:
+<b>שאין אחד מהן נושא את רובו.</b> דכי כרעו הן, אין רובו של זב נישא על אחד מהן, אלא כל אחד מהמשכבות נשא מיעוטו של זב:
+
+Mishnah 6
+
+<b>טמאים.</b> בין כרע הזב, בין כרעו אוכלין ומשקין, נטמאו טומאת היסט:
+<b>ובמת הכל טהור.</b> בין מושב ומשכב, בין אוכלים ומשקין, בין כרע המת בין כרעו הם, דכל טומאות המסיטות טהורות, חוץ מהסיטו של זב. ואם כרעו הן, נמי טהורים, דכל שהמת נישא עליו כגון בכף מאזנים לבד מאוהל, טהור, חוץ מן האדם, דבזמן שמכריע את המת, טמא מפני שהסיטו, כדאמרינן בפרק בתרא דנדה (דף סט), אטו, מת מי לא נטמא במשא:
+<b>מדף.</b> לשון טומאה קלה, כדכתיב (ויקרא כ״ו:ל״ו) קול עלה נדף. ורמב״ם פירש, מדף מלשון ריחו נודף, שריח טומאת הזב הולכת למרחוק לטמא כל הכלים שעל גביו אע״פ שלא נגע בהם. אבל לא כטומאת הכלים שתחתיו, שכלים על גבי הזב, אע״פ שיש דברים חוצצים בינם לבין הזב, כולם טמאים טומאה קלה לטמא אוכלים ומשקין, אבל לא לטמא אדם וכלים. ואילו כלים שתחתיו אפילו הן מאה זה על גב זה, התחתון שבכולם טמא טומאה חמורה לטמא אדם לטמא בגדים כמו העליון:
+<b>מה שאין המת מטמא.</b> דמתחתיו אפילו תהא טומאה בוקעת ויורדת, מכל מקום אין משכב ומושב שתחתיו מטמא אדם לטמא בגדים:
+<b>ועל גביו מדף.</b> נהי דמת נמי מטמא כלים שעל גביו טומאת מדף לטמא אוכלים ומשקין דטומאה בוקעת ועולה, מכל מקום אם [היה המת בעלייה, והמשכבות והמושבות בבית עד שמי הקורה, והנסרים נכפפים מכובד המת ומכבידין על המשכבות, או] המת בבית סמוך לשמי קורה, והמשכבות בעלייה ונכפפים הנסרים מכובד המשכבות ומכבידים על המת, כי האי גוונא בזב טמא מתחתיו לטמא אדם לטמא בגדים, ועל גביו לטמא אוכלים ומשקין, ובמת בין על גביו בין מתחתיו טהור:
+
+Mishnah 7
+
+<b>שאינה יכולה.</b> וכיון דזה אינו יכול וזה אינו יכול, כל חד וחד כוליה מעשה עביד ואיכא רובו של זב נישא עליו:
+<b>ר׳ שמעון מטהר.</b> דבעי שיעור זיבה לזה ושיעור זיבה. לזה, כלומר רובו של זב מכביד על כל אחד ואחד. ואזדא לטעמיה דאמר לעיל בפרקין ביחידי טמא ; ובמרובים טהור, שאין אחד נושא את רובו. ואין הלכה כר׳ שמעון:
+<b>היה רכוב על גבי בהמה.</b> בעומדת איירי, דאי במהלכת, כל שעה האחת נעקת ועומדת על שלש, וטמא מה שתחתיהן, שאינה יכולה לעמוד על שתים:
+<b>שיכולה לעמוד על שלש.</b> הלכך כל חד וחד הוי ליה רביעי, ואינו אלא מסייע, ומסייע אין בו ממש. אבל טלית אחת תחת שתים, טמאה, שאינה יכולה לעמוד על שתים:
+<b>ר׳ יוסי אומר.</b> אארבע טליתות תחת ארבע רגלי בהמה קאי:
+<b>הסוס מטמא ברגליו.</b> אם זב רוכב עליו וטלית תחת אחת מרגליו של סוס, טמאה. אבל תחת ידיו, טהורה, שאין משענתו על ידיו. ואין הלכה כר׳ יוסי:
+<b>כלים שבעקל טמאים.</b> דמשענת הקורה על העקל. ועקל היא הכפיפה שעוצרים בה הזיתים והיא עשויה כמין קופה של מעשה שבכה, ואחר שעוצרים הזיתים ונשאר הגפת שהוא הפסולת של זיתים, מכניסין אותו באותו עקל, ונותנים על העקל קורה להכביד עליו:
+<b>המכבש של כובס.</b> לאחר שכבסו הבגדים, מקפלין אותן תחת המכבש לכבשן ולשמור קיפולן:
+<b>כלים שתחתיו טהורים.</b> שאין היושב בקצה האחד של מכבש מכביד על הכלים:
+<b>ור׳ נחמיה מטמא.</b> סבר אי אפשר שישב בקצה האחד של המכבש שלא יכביד על הכלים. ואין הלכה כר׳ נחמיה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>הנוגע בזב וכלי שטף במגע.</b> דכי היכי דאדם הנוגע בזב מטמא בגדים בשעת מגעו, כך מטמא כל כלים שנוגע בהן בשעת מגעו בזב, חוץ מאדם וכלי חרס, דתניא בתורת כהנים, מנין לעשות שאר כלים כבגדים, תלמוד לומר (ויקרא ט״ו:ה׳) וטמא. יכול יטמא אדם וכלי חרס, תלמוד לומר בגד, בגד הוא מטמא ואינו מטמא אדם וכלי חרס. ודוקא בשעת מגעו בזב. אבל פירש, לא, דכתיב (ויקרא טו) ואיש אשר יגע במשכבו יכבס בגדיו ורחץ במים וטמא, בשעת מגעו מטמא בגדים. פירש, אינו מטמא בגדים:
+<b>אבל לא במשא.</b> אם בשעת מגעו בזב נשא בגדים ולא נגע בהן, טהורים:
+<b>כל המטמא בגדים בשעת מגעו.</b> כגון הנוגע בזב וזבה ויולדת, ובמעינותיהם, במשכבן, ובמושבן:
+<b>מטמא אוכלים להיות תחלה.</b> מפני שהוא נחשב כאב הטומאה בשעת מגעו, כיון דאמרה תורה שהוא מטמא בגדים:
+<b>ואת הידים להיות שניות.</b> אבל גופו של אדם, אינו מטמא, כדקתני סיפא שאינו מטמא אדם וכלי חרס:
+<b>לאחר פרישתו ממטמאיו מטמא את המשקין להיות תחלה.</b> ואע״פ שאינו אלא ראשון לטומאה, עושה המשקין תחלה, דאפילו שני לטומאה מטמא משקין להיות תחלה. לפי שהן עלולין לקבל טומאה ואינו צריכין הכשר כמו האוכלים, גזרו בהן שיהיו לעולם תחלה, גזירה משום משקין הבאין מחמת שרץ שהם תחלה מן התורה:
+<b>והאוכלים והידים להיות שניות.</b> דכיון דפירש ממטמאיו, אינו אלא ראשון בעלמא:
+
+Mishnah 2
+
+<b>כל הנישא על גבי הזב.</b> עליונו של זב ואפילו לא נגע בו הזב, ואפילו יש דברים הרבה חוצצים בינו לבית הזב, הכל טמא, דכתיב (שם) והנוגע בכל אשר יהיה תחתיו, מאי תחתיו אילימא תחתיו דזב, היינו משכב, אלא בכל אשר יהיה הזב תחתיו, דהיינו עליונו של זב, ונוהג בכל דבר, אפילו במידי דאין רגילות להיות עליו, ולא הוו כעין תחתיו, דאין נוהג אלא במידי דחזי ליה:
+<b>חוץ מן הראוי למשכב ולמושב.</b> והוא הדין למרכב. אבל שאינו ראוי, טהור, כגון אם כפה סאה שאינה עשויה לישיבה וישב עליה, יכול יהא טמא מושב, תלמוד לומר (שם) והיושב על הכלי אשר ישב עליו הזב, מה שמיוחד לישיבה, יצא זה שאומרים לו עמוד ונעשה מלאכתנו:
+<b>נדבך.</b> שורת בנין החומה. כמו נדבכין די אבן גלל (בעזרא ו׳:ד׳):
+<b>הטהור מלמעלה.</b> על הנדבך ומכביד על אצבעו של זב, דהשתא הוי נישא על גבי הזב ונחשב אב הטומאה:
+<b>מטמא שנים ופוסל אחד.</b> מטמא ראשון ושני, ופוסל שלישי בתרומה:
+<b>פירש.</b> שירד הטהור מן הנדבך, או שסילק הזב אצבעו מתחת הנדבך. מטמא הטהור אחד ופוסל אחד, לפי שאין הטהור אלא ראשון מכיון שפירש, דתו לא מטמא בגדים, ועושה שני ושלישי בתרומה:
+<b>הטמא מלמעלה.</b> על הנדבך, ואצבע הטהור תחת הנדבך, ומכביד הטמא עליו, הרי הזב נישא עליו, לפיכך מטמא שנים ופוסל אחד:
+<b>והמדף.</b> כל כלים שאינם משכב ומושב מדף קרי להו:
+<b>מלמעלן.</b> של נדבך, ואצבע הזב מלמטה, אינם אלא ראשון:
+<b>מטמאין אחד ופוסלים אחד.</b> ולאחר שפירשו נמי כך דינא:
+<b>פירשו מטמאין שנים ופוסלים אחד.</b> המשכב ומושב לעולם אב הטומאה אע״פ שפירשו:
+<b>טהורים.</b> כדאמרינן שכל שהזב נישא עליו, טהור, חוץ ממשכב ומושב והאדם:
+
+Mishnah 3
+
+<b>מפני שאמרו.</b> כלומר מפני מה אמרו האוכלים והמשקים והמדף מלמטה תחת משכב הזב טהורים, מפני שאמרו כל הנושא ונישא כו׳:
+<b>כל הנושא.</b> כגון אוכלין ומשקין ומדף שהן למטה ממשכב הזב ונושאים אותו ואינן נוגעין בו, שיש דברים חוצצים בינתים:
+<b>נישא על גבי המשכב.</b> שאלו למעלה והמשכב למטה ונישא עליו ואין נוגעין בו, טהורים:
+<b>חוץ מן האדם.</b> שהאדם הנושא המשכב, נטמא אע״פ שלא נגע בו ולא הסיטו, מפני שמשכב הזב מטמא במשא. וכן אם נתנו אבן מסמא למעלה ממשכבו של זב וישב אדם טהור על האבן, נטמא, כיון שנישא על גבי משכב. כשם שאם ישב הזב על האבן נטמא המשכב שלמטה מן האבן, כך כשישב הטהור על האבן, נטמא ונישא מן המשכב שתחתיה:
+<b>כל הנושא על גבי נבלה.</b> באדם קמיירי, כלומר וכל אדם הנושא וניתן על גבי נבלה:
+<b>טהור חוץ מן המסיט.</b> דנושא את הנבלה ולא זז ממקומו גם לא הניעה ממקומה אלא שמונחת על גביו, כגון שבא חברו והניחה עליו, טהור, עד שיסיטנה:
+<b>ר׳ אליעזר אומר אף הנושא.</b> בגמרא מפרש דהכי קאמר, והוא שנושא, כלומר אין המסיט את הנבלה טמא אלא כשנושא אותה, שנבלה למעלה והוא למטה. אבל אם הנבלה למטה והוא למעלה, אף על פי שמסיטה, טהור, כל זמן שלא נגע בה. ואין הלכה כר׳ אליעזר:
+<b>חוץ מן המאהיל.</b> שאפשר להיות נושא ונישא ולא יאהיל, כגון עלייה מפסקת, שאם המת בעלייה ואוכלין ומשקין וכלים בבית מגיעין עד שמי קורה והנסרים נכפפים מכבד המת ומכבידין על הכלים, או שהמת בבית סמוך לשמי קורה והכלים בעלייה ונכפפים הנסרים שבעלייה מכובד הכלים ומכבידים על המת, בכהאי גוונא הוי נושא ונישא על גבי המת ואינו מאהיל, וטהור:
+<b>ואדם בזמן שהוא מסיט.</b> בין נושא את המת, בין נישא על גבי מת, טמא אע״פ שאינו נוגע בו. אבל אם אין המת זז ממקומו שאין כאן היסט, טהור:
+
+Mishnah 4
+
+<b>מקצת טמא על הטהור.</b> אפילו אצבעו של זב על הטהור, או אצבעו של טהור על הזב, או חיבורי טמא, כגון שערו וצפרניו ושיניו, כל אלו נקראין חיבורי, אע״ג דליכא אלא מיעוט הטמא על הטהור או מיעוט הטהור על הטמא, נטמא הטהור, דלא בעינן שינשא רובו של זב אלא על המשכב ולא על האדם:
+<b>ומקצת טהור על הטמא טהור.</b> דבעינן שינשא רובו. ואין הלכה כר׳ שמעון:
+
+Mishnah 5
+
+<b>הטמא על מקצת המשכב.</b> רובו של טמא על מיעוטו של משכב, נטמא המשכב. וכן רובו של טהור על מיעוטו של המשכב הטמא, נטמא הטהור. ולא חיישינן על מיעוט משכב, כיון דרובא דטהור ורובא דטמא יושב עליו, דבמיעוטו של משכב טומאת נכנסת, ובמיעוטו יוצאת, כדקתני סיפא נמצאת טומאה נכנסת לו ויוצאה ממנו במיעוטו:
+<b>מקצת הטמא על המשכב.</b> כיון דמיעוטו של טמא הוא, אע״פ שנשען על כל המשכב, טהור המשכב, עד שינשא עליו רובו של זב:
+<b>ומקצת טהור על המשכב.</b> כלומר או מקצת טהור אפילו על כל המשכב:
+<b>טהור.</b> עד שישען עליו רובו של טהור:
+<b>וכן ככר של תרומה.</b> אמתניתין דלעיל קאי, דתנן כל הנושא ונישא על גבי המשכב, טהור. ואפילו אוכלין של תרומה, אם נישאו על גבי משכב ויש ביניהן דבר חוצץ אפילו הוא דק ביותר כגון נייר וכיוצא בו, אינן מקבלין טומאה מן המשכב, דאין מטמא אחרים ולא מקבל טומאה בהיסט אלא דבר שיש בו רוח חיים:
+<b>ורבי שמעון מטמא בזו.</b> הואיל ומקומה טמא, מטמא בהיסט אפילו דבר שאין בו רוח חיים. ואין הלכה כר׳ שמעון:
+
+Mishnah 6
+
+<b>הנוגע בזב ובזבה כו׳</b> כל הני שוה מגען למשאן דמטמאו אדם לטמא בגדים, הלכך חשיבי אב הטומאה כל זמן שלא פירשו, מאחר דמטמאו בגדים, ולכך הנוגע עושה ראשון ושני ופוסל שלישי בתרומה:
+<b>פירש.</b> ממטמאיו, אינו אלא ראשון בעלמא ומטמא אחד לעשותו שני, ופוסל שלישי בתרומה:
+<b>ואחד המסיט ואחד הנושא.</b> ואע״פ שאינן נוגעים. זב וזבה ונדה בהדיא כתיבי, דכתיב זאת תורת הזב וגו׳ והדוה בנדתה. ומצורע ויולדת נפקא, לן מלזכר ולנקבה, לזכר לרבות את המצורע, ולנקבה לרבות את היולדת:
+
+Mishnah 7
+
+<b>ואחד המסיט.</b> המזיז אותך ממקומך אע״פ שאינו, לא נוגע ולא נושא:
+<b>רבי אליעזר אומר אף הנושא.</b> והוא שנושא קאמר, כלומר אין המסיט טמא אלא אם כן נושא, שהן למעלה והמסיט למטה. ואין הלכה כר׳ אליעזר:
+
+Mishnah 8
+
+<b>הנושא את המרכב.</b> בנושא את המרכב כתיב כיבוס בגדים, ולא בנוגע. ואין נוגע אלא ראשון בעלמא:
+<b>הנושא את הנבלה.</b> היינו מסיט, דנושא בלא מסיט, טהור כדפרישית לעיל. ונוגע נמי בנבלה, אע״פ שהוא טמא, כיון דלא מטמא בגדים אינו מטמא שנים ופוסל אחד, דאינו אלא ראשון בעלמא ומטמא אחד ופוסל אחד:
+<b>מי חטאת שיש בהן כדי הזייה.</b> מטמאין בגדים במשא אבל לא במגע:
+
+Mishnah 9
+
+<b>והיא בבית הבליעה.</b> כל זמן שהיא בבית הבליעה מטמא בגדים, וכיון דמטמא בגדים מטמא שנים ופוסל אחד:
+<b>הכניס ראשו באויר התנור.</b> אע״ג דקיימא נבלת העוף עם בית הבליעה של האוכל הכל באויר התנור, אפילו הכי טהור, דמחמת האדם לא מיטמא התנור, דכל המטמאים בגדים אין מטמאין אדם וכלי חרס. ומחמת נבלת העוף לא מיטמא דאין לה טומאה אלא לאדם בבית הבליעה:
+<b>הקיאה או שבלעה.</b> היינו פירש. דמשירדה לבטן אין לה טומאה, וכשהיא לתוך פיו אין לה טומאה, דלא יאכל כתיב (ויקרא כב), אכילה בבית הבליעה:
+
+Mishnah 10
+
+<b>ובנבלה ובמרכב.</b> כל הני במשא בלבד מטמאין בגדים ולא במגע, הלכך אדם הנוגע בהן אע״פ שלא פירש אינו אלא ראשון, ומטמא אחד ופוסל אחד:
+<b>כל הנוגע.</b> כגון אוכלים וכלים. דאפילו באותן שאדם הנוגע בהן מטמא שנים ופוסל אחד, כלים הנוגעים בהן מטמאים אחד ופוסלין אחד ואפילו בשעת מגעו:
+<b>חוץ מן האדם.</b> דיש מהן דאם נגע בהן או נשא דמטמא שנים ופוסל אחד, כי הני דאמרן לעיל:
+<b>פירש.</b> אפילו אדם, בכולהו מטמא אחד ופוסל אחד, דכיון דפירש אינו אלא ראשון:
+
+Mishnah 11
+
+<b>בעל קרי כמגע שרץ.</b> כשם שנוגע בשרץ ראשון לטומאה, כך בעל קרי ראשון לטומאה, וטומאתו שוה לטומאת הנוגע בשכבת זרע:
+<b>ובועל נדה כטמא מת.</b> שהוא אב הטומאה וטמא טומאת שבעה:
+<b>שהוא מטמא משכב ומושב.</b> ומת עצמו וכל שכן טמא מת אינו מטמא משכב ומושב, לא טומאה קלה ולא טומאה חמורה, דכתיב (ויקרא ט״ו:ו׳) וכל הכלי אשר ישב עליו הזב, ולא טמא מת:
+
+Mishnah 12
+
+<b>אלו פוסלים את התרומה.</b> מדרבנן. וכולהו משמונה עשר דבר שגזרו בו ביום. חוץ מטבול יום דמדאורייתא הוא:
+<b>האוכל אוכל.</b> שהוא ראשון לטומאה או שני לטומאה, גזרו שיהא גופו שני לטומאה, ופוסל את התרומה במגעו, ששני פוסל בתרומה:
+<b>והשותה משקים טמאים.</b> נעשה גם כן שני לטומאה ופוסל את התרומה. וטעמא דגזור רבנן בהני, דזמנין דאכיל אוכלים טמאים, ושדי משקים דתרומה בפומיה בעוד שהאוכלים טמאים בפיו ופסיל להו. וכן נמי זמנין דשתי משקין טמאין, ושדי אוכלים דתרומה בפומיה בעודן בפיו ופסיל להו:
+<b>והבא ראשו ורובו.</b> לאחר שטבל בו ביום:
+<b>במים שאובין.</b> לפי שהיו טובלים במי מערות סרוחים והיו נותנין עליהם אחר כך מים שאובין להעביר סרחון המים, התחילו ועשאום קבע לומר לא מי המערות מטהרים אלא מים שאובים מטהרים, עמדו וגזרו עליהם טומאה, דלמא אתו לבטולי תורת מקוה וטבלי בשאובים, וכדי לקיים גזירה זו להעמידה, הוסיפו וגזרו על טהור גמור שנפלו על ראשו (ורובו) שלשה לוגין מים שאובין, שיהיה פוסל את התרומה עד שיטבול:
+<b>והספר.</b> כל כתבי הקודש פוסלים את התרומה במגע. לפי שבתחלה היו מצניעים אוכלים דתרומה אצל ספר תורה, אמרי האי קודש והאי קודש, כיון דחזו דקא אתו ספרים לידי פסידא שהעכברים המצויין אצל האוכלים היו מפסידים את הספרים, גזרו על תורה נביאים וכתובים שיהיו פוסלים במגען את התרומה:
+<b>וטבול יום.</b> פוסל את התרומה מן התורה עד שיעריב שמשו. ואינו משמונה עשר דבר שגזרו בו ביום:
+<b>והאוכלים.</b> שנטמאו במשקים. חכמים גזרו על המשקים שנטמאו בשני לטומאה, להיות תחלה, ויטמאו את האוכלים, גזירה משום משקין הבאין מחמת שרץ שהם תחילה מדאורייתא, ולמה לא גזרו על האוכלים נמי להיות תחלה גזירה משום אוכלים הבאים מחמת שרץ, לפי שהאוכלים הן צריכין הכשר ואין מקבלין טומאה אלא על ידי ביאת מים, אבל המשקין הן עלולים לקבל טומאה ואין צריכין הכשר ותיקון, וטומאתן יותר מצויה:
+<b>וכלים שנטמאו במשקין.</b> דמדאורייתא אפילו נטמאו המשקים בשרץ אין מטמאין כלים, דאין אדם וכלים מקבלין טומאה אלא מאב הטומאה, ורבנן גזרו אפילו על משקין שנטמאו מחמת ידים שהן שניות, שיטמאו כלים, גזירה משום משקה דזב וזבה, כגון רוקן ומימי רגליהן שהן אב הטומאה ומטמאין כלים מדאורייתא:
\ No newline at end of file
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@@ -0,0 +1,438 @@
+Bartenura on Mishnah Berakhot
+ברטנורא על משנה ברכות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Berakhot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+מאימתי קורין את שמעו בערבית? משעה שהכהנים נכנסים לאכול בתרומתן – Kohanim (Priests) who became defiled and immersed [in the Mikveh/Ritual Bath] are not able to eat of the Terumah/heave offering (2% of a yield that a person initially tithes for a Kohen), until after sunset, which is, (at the time) when the stars appear. And the fact the Mishnah does not teach, “from the time when the stars appear” is an incidental matter, which comes to tell us, that if Kohanim were defiled with an uncleanness whose purification is dependent upon [the offering of] a sacrifice, such as one afflicted with gonorrhea or leprosy – their [form of] atonement does not prevent them from eating the heave offering, as it written (Leviticus 22:7): “As soon as the sun sets, he shall be pure; and afterward he may eat of the sacred donations [for they are his food].” The setting of the sun prevents him from his eating the heave offering, but his atonement [sacrifice] does not prevent him from eating his heave offering.
+עד סוף האשמורה הראשונה – The first third of the night (is the end of the first “watch”), as the night is divided into three watches, and from then onwards is no longer called the time [for the] Recitation of the Shema (Deuteronomy 6:4-9; 11:13-21; Numbers 15:37-41) when lying down, and we do not refer to it as “when you lie down” (Deuteronomy 6:7), and prior to the stars coming out (literally, “going out”), it is also considered daytime and not the time of lying down. And those who recite Evening Shema early while it is still day, rely upon that [opinion] of Rabbi Yehuda who said further on in Chapter “Tefillat HaShahar”/The Morning Prayer/Amidah (Chapter 4 of Berakhot, Mishnah 1), that the Afternoon prayer is recited until “Plag HaMinhah”/the middle of the afternoon (the half-way point between the time when the Tamid/Daily Sacrifice was offered – 3:30 pm and 6:00 pm when the time of sunset arrives at the Vernal and Autumnal Equinoxes), which is an hour and a quarter prior to the night time. And we establish (literally, “hold”), that he followed [the opinion of] Rabbi Yehudah, and immediately when the time for Minhah ends, the time for the Evening Recitation of the Shema begins.
+עד שיעלה עמוד השחר – Since all night long is called the time for lying down, and the Halakha/law follows [the opinion of] Rabban Gamaliel since the Sages also agree with him, and they [the Sages] did not say, “Until Midnight” (for the recitation of the Evening Shema) other than to distance a person from [the possibility of committing a] sin. However, ab initio, when the time for the recitation of the Evening Shema of our Mishnah arrives, that is, from the time that the stars come out, it is forbidden to eat, and all the more so, to lie down until he recites and the Shema and recites the [Amidah] prayer.
+מעשה שבאו בניו מבית המשתה – The sons of Rabban Gamaliel followed the teaching of the Rabbis (regarding the ending time to recite the Evening Shema) who said, “until midnight,” and this is what they said to him: That when the Rabbis are in dispute with you, especially when they say, “until midnight” and not any longer, and [when there is a dispute between] and individual and a majority [view], the law follows the majority [view] (see Mishnah Eduyot, Chapter 1, Mishnah 5) or perhaps (alternatively), The Rabbis [hold] like you thinking and that which states, “until midnight, in order to distance a person from committing a sin,” and he (Rabban Gamaliel) said to the Rabbis that they hold like him, and that which [the Mishnah] states “until Midnight” in order to distance a person from [committing] a sin and you are required to recite the Shema [now].
+ולא זו בלבד– It is entirely the words of Rabban Gamaliel which he said to his sons.
+הקטר חלבים – of the Temple sacrifices.
+ואברים – [the limbs of] the burnt offering sacrifice offered daily at even-time in which its blood is cast on the day he is commanded to offer up the pieces all night long, as it written (Leviticus 6:2): “The burnt offering itself shall remain where it is burned upon the altar all night [until morning]…”
+וכל הנאכלים ליום אחד – such as the thanksgiving offering, and the sin offering and the guilt offering and others like them, which are eaten in the daytime, but the nighttime is when they are eaten until the crack of dawn and he is the one who brings remnants [of the sacrifices left over beyond the legal time and bound to be burnt].
+אם כן למה אמרו חכמים עד חצות – Regarding the Recitation of the [Evening] Shema and the eating of the Holy Things, but concerning the burning of the fats and limbs on the altar, the Sages did not say regarding it “until midnight” at all and [the Mishnah] did not hold this tradition other than to inform [us] that any Mitzvah which is to be performed at night is appropriate to be performed all night long (see Mishnah Megillah, Chapter 2, Mishnah 6).
+כדי להרחיק את האדם מן העבירה – [Concerning the fats and limbs ]that he should not come to eat them after the crack of dawn and be liable for extirpation, and similarly regarding the Recitation of the Shema, that he shouldn’t say, “I still have time” and the time period would pass.
+
+Mishnah 2
+
+בין תכלת ללבן – Between the threads of azure and the threads of white in the ritual fringes (of the Tallit. The Torah – Numbers 15:38 – commands that a “cord of blue” be attached to the fringe at each corner; these two colors – blue/azure and white – are sufficiently distinct from each other that one can with relative ease distinguish between people and objects). Another explanation: The sheering of wool whose color is azure/blue and (yet) there are places (in the wool) where the color was not absorbed [properly] and which remained white.
+בין תכלת לכרתי – The color of the azure/blue is close to/resembles the color “leek-green” which is called “PORUSH” in a foreign language.
+עד שלש שעות – In the day until the conclusion of the third hour, which is one-quarter of the day, at the time when [the length of] the days and the nights are equal. And always, the time for the Recitation of the [Morning] Shema is until the [end of the] first quarter of the day, whether the [length of the] days are long or short. And similarly, that which is taught [in the Mishnah] further on [in the fourth chapter of Berakhot, Mishnah 1], Tefillat HaShahar/The Amidah of the Morning Service is [recited] until the fourth hour of the day that is until one-third of the day, and the “four hours” that was used [by the Mishnah] is because it is one-third of the day – four hours at occasion when the [hours of] daylight and the [hours of] night time are equal. And every place in the Mishnah where it is mentioned “such and such hours” in the day – by this manner you must consider and adjudicate. This I understood from the commentaries of Maimonides that I have received. And the reason of Rabbi Yehoshua [ben Hananiah] who said, “until the third hour of the day” (Mishna Berakhot 4:1), is that it was the practice of royalty who did not rise from their beds until the end of the third hour [of the day], for as the All-Merciful One (God) who stated (Deuteronomy 6:7), “and when you get up”, until the time when all people get up from their beds, it is stated. And the Halakha/law is according to Rabbi Yehoshua. However, ab initio, one must have the intention to recite the [Morning] Shema with sunrise like the conscientious pious ones of former days would do.
+לא הפסיד – that is to say, they did not lose out from reciting [the blessings] before and after [the Shema] but even though the time had passed [for its recitation], he recites [the Shema] and the blessings before it and after it.
+כאדם הקרוא בתורה – Even though he did not fulfill his religious obligation of reciting the Shema at its appropriate time, he does receive the reward as one who reads [these verses] from the Torah.
+
+Mishnah 3
+
+יטו – [they should lean] on their sides as it is written (Deuteronomy 6:7), “when you lie down” – in the manner of lying down.
+יעמדו – [the should stand] – as it is written (Deuteronomy 6:7), “and when you get up” – in the manner of rising.
+כדרכו – whether [one is] standing or [one is] sitting or [one is] lying or [one is] walking.
+כדי היית – you would have been liable to have been killed and if you had died, you would have been liable for [the loss of] your life.
+
+Mishnah 4
+
+שתים לפניה – [The two blessings before the recitation of the Shema] – “who creates light”/יוצר אור and “love” [i.e “with great love, You, O LORD have loved us”/אהבה רבה]
+ואחת לאחריה – [The blessing] “True and established/אמת ויציב”
+ובערב – [And in the evening] one recites [the blessing(s)]
+שתים לפניה – “One brings on the evening twilight/המעריב ערבים” and “With eternal love/אהבת עולם”. 
+And two afterwards – “True and Certain/אמת ואמונה” and “Cause us to lie down/השכיבנו.”
+אחת ארוכה ואחת קצרה – Referring to the two [blessings recited] before the Shema, יוצא אור/”Who Forms light” is a “long” [blessing], in that it opens [with the words] “Praised [are You]” and concludes with “Praised [are You]” and similarly [with the blessing in the Evening service] “Who brings on the evening twilight” [which begins with “Praised are You” and concludes with “Praised are You”]. The blessing “Love” (“With great love” – and its evening equivalent “With eternal love”) is short as it concludes with “Praised [are You]” and does not open with “Praised [are You].”
+לחתום – with [the word] “Praised [are You, O LORD].”
+שלא לחתום – such as the blessings for fruits and blessing for the commandments.
+
+Mishnah 5
+
+מזכירין יציאת מצרים בלילות – The section of Tzizit (Ritual Fringes – the third paragraph of the Shema: Numbers 15:37-41) is said during the Recitation of the Shema at night, and even though the night time is not the time [for the wearing of] Tzizit, as it says, “look at it (and recall all the commandments of the LORD and observe them…)” to the exclusion of nighttime clothing, we recite it (Numbers 15:37-41) at night because of [the mention of] the Exodus of Egypt which is in it.
+כבן שבעים שנה – as I appeared old and not actually old, but because [the locks of] his hair had turned white on the day when he was appointed to be the Nasi/head of [the Sanhedrin] in order that he would look “old” and appropriate for the “presidency.” And on that self-same day, Ben Zoma expounded upon this Biblical verse.
+ולא זכיתי – I did win over by Sages and similar to this in the Talmud [is the episode] found in the chapter “B’not Kuttim” (chapter four of Tractate Niddah 38b), in that Rabbi Eleazar defeated the Rabbis, that is to say, he won out against them.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+היה קורא בתורה – The portion(s) of the Shema (i.e. Deuteronomy 6:4-9; Deuteronomy 11:13-21 and/or Numbers 15:37-41) [from the Torah scroll].
+והגיע זמן – [the time for the] recitation of the Shema [had arrived].
+אם כיון לבו יצא – According the words of [the opinion] which states: [The performance of] the commandments requires spiritual intentionality, one must explain if he indeed intended that to fulfill his religious obligation . [And according to the opinion] which states that [the performance of] the commandments does not require spiritual intentionality, he explains – if he intended to read as it is properly pronounced and according to Jewish law, excluding someone who reads to correct/amend the text – who is not reading the words as they are pronounced, but rather reading them as they are written to understand those things which are missing or additional, for in such a reading, one does not fulfill one’s religious obligation. And we hold like the opinion that teaches that [the performance of] the commandments requires religious intentionality (see Tractate Rosh Hashanah, Chapter 3, Mishnah 7 concerning the sounding of the Shofar on Rosh Hashanah and the reading of Megillat Esther on Purim which also deals with the question of “spiritual intentionality”).
+בפרקים –Further on, our Mishnah will explain what is meant by the term הפרקים/intervals.
+שואל מפני הכבוד – Ask of the welfare of someone who is honored and [for whom] it is appropriate to extend a greeting [first] – such as one’s father or one’s teacher or someone’s whose wisdom is greater than yours.
+ומשיב – And we do not have to say [that he may respond] to them if they greet you first.
+ובאמצע – [in the middle] of the chapter/section.
+שואל מפני היראה – A person whom one fears lest he may kill you, and surely you don’t have to say, that you may respond to a peaceful greeting [from him] but not out of one’s honor for that individual.
+רבי יהודה אומר באמצע – In the middle of the chapter/section, one may ask of the welfare of someone one fears, and respond peacefully to anyone whom one must [demonstrate] honor/respect.
+ומשיב שלום לכל אדם – If he greeted you first, and the law follows like Rabbi Yehuda and in all matters where it is prohibited to interrupt, so it Is also forbidden to speak in Hebrew as it would be in other languages.
+
+Mishnah 2
+
+בין ויאמר לאמת ויציב לא יפסיק – As it is written, “But the LORD is truly God.” (Jeremiah 10:10). Therefore, we do not interrupt between [the words] “I the LORD your God” (Numbers 15:41) and “truth” and this is the Halakha.
+והיה אם שמוע נוהג בין ביום ובין בלילה – As it is written (Deuteronomy 11:19), “and teach them to your children” and the study of Torah is practiced both during the daytime and during the nighttime.
+ויאמר אינו נוהג אלא ביום – which includes the portion of the Ritual Fringes/Tzizit (Numbers 15:37-41) which are not observed at night, as I states (Numbers 15:39), “look at it.”
+
+Mishnah 3
+
+רבי יוסי אומר: לא יצא – As it is written (Deuteronomy 6:4): “Hear” – Cause your ear to hear what your mouth utters. And the first teacher [of our Mishnah] holds that “Shema” is recited in any language that you hear, and the Halakha follows this first teacher.
+ולא דקדק באותיותיה – To emit them with one’s lips clearly – so that two words where the first letter of the second word begins with the same letter that concluded the first word – such as “Al L’va’vekha” (Deuteronomy 6:6 – “Take to heart”) עשב בשדך” (Deuteronomy 11:15 – “I will provide grass in the fields”), ועבדתם מהרה"” (Deuteronomy 11:17 – “and you will soon perish”) - that if you do not place a space between [these words] to separate them, you will end up reading these two (identicaletters as one letter.
+רבי יוסי אומר – And the Halakha is like Rabbi Yosi. However, ab initio, one must take care to be exacting in pronouncing the letters of the words (of the Shema) and similarly, one should be careful not (concerning the usage of the SHWA), to make a moving SHWA a resting one or a resting one a moving one, nor to make a strong DAGESH of something which is soft or a soft DAGESH of something that is strong. And one must articulate clearly the ZAYIN of the word “תזכרו” (Numbers 15:40 –“Thus you will be reminded”) so that it does appear as if one is saying, “תשכרו” (to be rewarded), with the letter SIN, to say, that you should receive great reward [for the performance of the commandments] – for it is inappropriate (see Tractate Avot, Chapter 1, Mishnah 3) “to serve the master [i.e. God] in order to receive a reward.”
+הקורא למפרע – Recite the third verse before he second and the second before the first, and other similarities.
+לא יצא – As it is written (Deuteronomy 6:6), “these instructions [which I charge you this day],” as they are, that is to say, as they are organized in the Torah. But however, if one first read the "ויאמר" passage (Numbers 15:37-41) prior to the והיה אם שמוע"” passage (Deuteronomy 11:13-21), or the “והיה אם שמוע” passage prior to “שמע” (Deuteronomy 6:4-9), it would appear that it is not important read out of order, and one fulfills [one’s obligation] since they are not set up that way, one after the other in the Torah.
+יחזור למקום שטעה – If between each section [of the Shema] he erred and did not know on which section he had interrupted (the appropriate order), and to which paragraph’s beginning he should return to, he should go back to the first interval – which is “והיה אם שמוע” (Deuteronomy 11:13-21). And Maimonides states that this is the first sentence: “ואהבת את ה' אלהיך” (Deuteronomy 6:5), and if he is in the middle of a section, he should stop [assuming that] he knows which section (of the Shema) that he is in, but if he doesn’t know which place and from which section he is in, he should stop and return to the beginning of that section. If he was reciting: “וכתבתם [על מזוזות]” and did not know if it was referring did not know if it was referring to “and you shall inscribe them” from the first section of the Shema (Deuteronomy 6:9) or the second section of the Shema (Deuteronomy 11:20), he should go back to the first mention of “you shall inscribe them” (Deuteronomy 6:9). But if he became doubtful after he had begun (the concluding verse of the second section of the Shema), “to the end that you and your children may endure” (Deuteronomy 11:21), he should not go back, since he is following the natural flow of the language [of the Shema].
+
+Mishnah 4
+
+נדבך – a layer of stones of a building such as “a course of unused timber for each three courses of hewn stone” (Ezra 6:4), and even though he is fearful that he might fall, and would not be able to focus (“have spiritual intentionality” during his recitation of the Shema) , the Sages did not require him to come down, for the Recitation of the Shema only requires spiritual intentionality for the first verse only (“Hear O Israel, the LORD our God, the LORD is One”).
+מה שאינן רשאין לעשות כן בתפילה – for Prayer (the Recitation of the Amidah) is [a plea for] mercy and requires spiritual intentionality. Therefore, one descends (from above) and prays (recites the Amidah).
+
+Mishnah 5
+
+חתן – [A groom] who married a virgin 
+פטור מקריאת שמע לילה ראשון – is exempt from the Recitation of the Shema the first night (of his marriage) because of the grave concern that he might not find her to be a virgin. And I heard that he fears lest he might his genitals might be mutilated through his [initial] intercourse [with his wife] and it is his preoccupation with this Mitzvah. And All-Merciful One (God) said (Deuteronomy 6:7), “and when you are away” – in your “going” (the commandment for sexual intercourse with one’s [virgin] wife is tied to the command “be fertile and increase” – Genesis 1:27) – which obligates you but also commands one’s exemption [from the recitation of the Shema].
+אם לא עשה מעשה – If he did not engage in sexual intercourse until Saturday night (after the conclusion of Shabbat) which is four nights that he was preoccupied [with his ability to perform his sexual obligations to his wife]. And from that point onwards, he becomes intimate with her and furthermore, is no longer preoccupied, and even though he has not yet performed his obligation [of intimacy with his wife], he is obligated to recite the Shema.
+
+Mishnah 6
+
+רחץ לילה הראשון שמתה אשתו – And even though a mourner (during Shivah) is prohibited from bathing.
+אסטניס אני – Cold and frost – from the word “tzinah”/cold – and it would cause pain/suffering if he would not wash and it is only forbidden during the days of his mourning to bathe for pleasure (i.e. swimming, lengthy hot shower).
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+לא כל הרוצה ליטול את השם יטול – If he is not considered a Sage and someone distinguished in other things, it would only be considered as excessive pride if he would attempt to show that he can demonstrate spiritual intentionality. And the Halakha does not follow Rabban Gamaliel. And we see that some of our Rabbis who say that nowadays, any person can recite the Shema on the first night (following their wedding) since in these generations, there is not that much spiritual intention on the other days and if he didn’t recite [the Shema] on the first night (following his wedding), it would appear like a greater haughtiness if he is able [to recite the Shema] with spiritual intentionality, in every hour other than now, because of his concern of fulfilling the Mitzvah of “being fruitful and multiplying.”
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מי שמתו מוטל לפניו – One of the relatives that is obligated to observe mourning rituals on them when [one’s dead relative] is lying before him for burial.
+פטור מקריאת שמע – because he is too preoccupied with the Mitzvah [of burial].
+וחילופיהן – since it is the practice that people switch off because everyone wants to have the merit of [participating in ] the Mitzvah of [accompanying the dead].
+את שלפני המטה – those whom are invited to carry [the bier] when the bier arrives near them [on the way to the cemetery].
+את שלאחר המטה – that is to say, whether [we are referring to] those who are in front of the bier or those who are behind the bier, if the bier is in need of them to help carry it, they are exempt [from reciting the Morning Shema].
+ואת שאין המטה צריך בהם – such as those who walk to accompany the deceased to merely honor him/her, are required [to recite the Shema].
+אלו ואלו פטורים מן התפילה – Since it (the recitation of the Amidah)is not mandated by the Torah like the Recitation of the Shema, and there are those who say because it (the recitation of the Amidah) requires greater spiritual intention.
+
+Mishnah 2
+
+להתחיל ולגמור – the first paragraph of the Recitation of the Shema (Deuteronomy 6:4-9).
+לשורה – that they would make row upon row [of comforters] surrounding the mourner to comfort him when returning from the grave.
+ואם לאו – that the path from the graveside until the place when they make the rows [of condolence for the mourner] and there is no time to begin and complete [the recitation of the Shema] until they would arrive at the rows [of condolence].
+הפנימים – those who can see the mourners.
+וחיצונים – those who cannot see the faces of the mourners.
+
+Mishnah 3
+
+נשים ועבדים פטורים מקריאת שמע – Even though it is a “positive, time-bound commandment”, and women are exempt from all “positive time-bound commandments,” you may possibly think we say (i.e., you may be misled to interpret) that [women] should be required, since there is [mention concerning the recitation of the Shema of] the “sovereignty of heaven,” it comes to teach us [that women are nevertheless exempt]; for [the wearing of] Tefillin is a “positive time-bound” commandment, but the nighttime and the Sabbath (and Festivals) are not times [for the wearing of Tefillin] and that since there is a juxtaposition between the [commandments of] Tefillin to that of the Mezuzah (which women are obligated to observe -see especially Deuteronomy 6:8-9) that women should be obligated [in the Mitzvah of Tefillin], it comes to teach us that this is not the case.
+קטנים – [A minor] who has arrived at the age of where he can be educated, they [the Rabbis] did not place upon his father the obligation to teach him to recite the Shema since he is not always with him at the times when the Shema is recited (morning and evening) and neither with Tefillin since [even] a normal minor does not know how to guard his Tefillin [properly] so that he would not [desecrate the Tefillin] by breaking wind in them.
+וחייבין בתפילה – Since Tefillah/prayer [The Amidah] is [a request] for mercy, and it is Rabbinic (as opposed to Biblical in nature), and the Rabbis established that even women [are obligated in Tefillah] and to educate their young in praying.
+ובמזוזה – For you might have said that since there is a juxtaposition between it [Mezuzah] and [the commandment to] study Torah (see especially Deuteronomy 11:19-20), that just as women are exempt from [the commandment of] studying Torah, as it is written (Deuteronomy 11:19), “and teach them to your children” – and not your daughters, so also here that they [women] would be exempted from [the commandment of [putting up a] Mezuzah, even though it [the commandment concerning the Mezuzah] is a “positive commandment which is NOT time-bound,” nevertheless, it comes to teach us [that women are required to observe the commandment of Mezuzah].
+ובברכת המזון – We must ask if women are obligated [in the recitation of] the Blessing After the Meal/Birkat HaMazon from [the perspective of] the Torah-law, since it is written (Deuteronomy 8:10) “When you have eaten your fill, give thanks to the LORD your God for the good land which He has given you],” this is a “positive commandment that is not time-bound” or possibly, [women] are not Torah-bound obligated to recite the Prayer after the Meal/Birkat HaMazon because it is written (Deuteronomy 8:10), “for the good land which He has given you,” but the land was not given to females, and it has not been [adequately] deduced.
+
+Mishnah 4
+
+בעל קרי – Ezra (444 BCE) decreed that a person who suffered a nocturnal emission/pollution should not read from the Torah, whether he saw the emission as an unavoidable accident or whether it occurred willingly until he immerses himself [in a Mikveh/ritual bath], and not because of [ritual] defilement or ritual purity since the words of the Torah cannot receive defilement but in order that Sages should not be found with their wives like chickens.
+מהרהר – He recites the Shema to himself when the time arrives for the recitation of the Shema.
+ואינו מברך לפניה ולאחריה – And even meditating to himself since these blessings are not a Torah-requirement (the blessings before and after the Shema), the Rabbis did not require it of him.
+ועל המזון מברך לאחריה – Since it is an obligation of the Torah (the recitation of the Blessing following the Meal).
+But he does not recite the blessing before, since it is not a Torah-requirement, and the Halakha has already been decided that [the requirement of] immersion has been voided, and those who have had a nocturnal emission recite the Shema in the normal manner and engage in Torah [study] and pray, reciting all the blessings and he should not contest the legality of the matter.
+
+Mishnah 5
+
+לא יפסיק – [He should not interrupt] his prayer completely, but rather shorten each blessing recited.
+עד דלא תנץ החמה – Since the ultra-pious ones are exacting upon themselves to complete (the Amidah) with sunrise, as it states (Psalms 72:5), “Let them fear You as long as the sun shines [while the moon lasts, generations on end].”
+יתכסה במים – and especially in turbid waters, where he cannot view his virile membrum but not in clear waters.
+במים רעים – badly smelling waters
+במי משרה – where they steep flax in them
+עד שיטיל לתוכן מים – Our Mishnah is elliptical [and is missing something] and this is what should be taught: that he should not recite [the Shema] near urine until he places water in it and the measure of the water that he should place in it [to negate] the urine from one urination would be [the equivalent of] one-fourth of a LOG (1 LOG = 6 eggs in volume).
+וכמה ירחיק מהם – [He should distance himself] from the urine so that he did not place in them water and from his defecation.
+ארבע אמות – And especially o his sides or in back of him but in front of him, he should distance [himself as far as he can see.
+
+Mishnah 6
+
+זב שראה קרי – Even though that he [who is afflicted with gonorrhea] has made himself impure for seven days because of his gonorrhea, and his immersion [in the Mikveh/ritual bath] does not purify him, nevertheless, he requires immersion according to the words of the Torah, according to the enactment of Ezra , since one who has a nocturnal emission and a menstruant woman , if she came to pray and discharged her seed, she considered to be like one who had a nocturnal emission, as a woman who releases her seed is defiled through her emission for three days after sexual intercourse. And from then onwards, her seed has decayed in her body and its not appropriate of having a fetus created from it. And this is the explanation concerning a menstruant woman who emits her seed during the time of intercourse which she engaged in the previous night before she saw it and when she engages in sex and finds that she is a menstruant woman; after she had engaged in intercourse, she requires ritual immersion.
+ורבי יהודה פוטר – Even a woman who engaged in sexual intercourse and saw that she had become a menstruant woman, Rabbi Yehuda exempts, even though ab initio, she should immerse herself, and one can say that her obligation of immersion was prevented. And we have already written above that she did not have to engage in ritual immersion because it was a decree that most of the community could not could not follow.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+תפלת השחר עד חצות – Since the morning daily offering is offered until noon, according to the Rabbis, and according to Rabbi Yehuda, is not offered other than up until the fourth hour of the day. “Until the fourth hour” is until the end of the fourth hour which is one-third of the day at the time when the day has twelve [equivalent] hours, and so is its time is forever, until the end of the first third of the day, according to the length or shortness of their daytimes, as we have written above regarding the [recitation of the] Shema. And the Halakha follows Rabbi Yehuda.
+תפלת המנחה עד הערב – until it gets dark.
+עד פלג המנחה – the time of the “small Minha” which is from nine-and one-half hours [into the day] until the nighttime, which is [the equivalent of] two-and-one-half hours. Hence it is found that “Plag HaMinha” is one half of this measure which is one and one-quarter hours, and that the determined law/practice [in this matter] is that he who followed [the Sages] followed them, and he who followed [Rabbi Yehuda] followed him, and he who wants to follow the words of the Sages and recite the afternoon prayer until the evening should do so, as long as he does not recite the evening prayer at that time, since he considers that daytime period for the matter of reciting the afternoon service, he is not able to consider it nighttime and to recite] the evening service. But, if he comes to act according to the words of Rabbi Yehuda, that he should not recite the afternoon service other than until “Plag HaMinha” (i.e., 4:45 pm), which is an [halakhic] hour-and-a-quarter before the nighttime, he should do so, and from that point onwards, he may recite the evening service.
+אין לה קבע – Its time [the evening service] is all night long, but when it [the Mishnah] teaches, “Ein Lah K’vah/It has no fixed time,” and it doesn’t teach, “its time is all night long” – it comes to teach us that the evening service is optional, since it was [considered] parallel to the offering of the limbs and fats which are offered all night, and these are optional, since when the blood is poured, the sacrifice is accepted, even though the limbs and fats were defiled or lost. However, nowadays, it (the recitation of the evening service), has been accepted as obligatory.
+ושל מוספין כל היום – But if he recited [Musaf] later after the seventh hour, he has fulfilled his religious obligation, but he is called a sinner, and this is the Halakha.
+
+Mishnah 2
+
+מה מקום – that is to say, what is its nature?
+שלא תארע תקלה – that no stumbling block should come through me, as it is explained in the Baraitha: “that I should not stumble in a matter of Halakha and that my colleagues would rejoice [in my being in error],” that evil should come upon me in that I caused them to be punished [through my errant decision].
+אני נותן הודיה על חלקי – I express thanks for the good that has been my portion that my I have been placed among those who sit in the House of Study. And these two prayers [recited] when one enters the House of Study and when one leaves it are obligatory upon each and every person to recite them and so we say in the Baraitha – When he enters: What should he say? And when leaves, what should he say? – implying that it is obligatory to recite them [both].
+
+Mishnah 3
+
+מעין שמונה עשרה – There are those explain in the Gemara that a person recites a shortened form of each of the middle blessings in the Amidah and recites the concluding blessing for each one. And there are those who say [the prayer] “הביננו – O Lord our God, Cause Us to Understand [and to] Know Your Ways” which is one blessing which has an abstract of each of the middle blessings of the Shemoneh Esreh and we conclude this with the blessing, “Praised are You, who hearkens to prayer.”
+שגורה בפיו – learned and fluent in it. And the Halakha is like Rabbi Akiva – for an individual whose prayer is not fluent in his mouth or is in a hurry , should recite the first three blessings [of the Amidah] and the last three blessings [of the Amidah] and the “הביננו” prayer in the middle , which is an abstract of all the middle [blessings], except for [the Amidah] during the rainy season since a person should not recite הביננו"” because he must mention the “request for rain” [“ותן טל ומטר לטובה – provide dew and rain for a blessing”] in the “blessing of the years” and also except for Saturday evenings and the conclusion of holy days where he needs to recite the Havdalah prayer in the [fourth] blessing, "חונן הדעת" – who grants knowledge.”
+
+Mishnah 4
+
+העושה תפלתו קבע – That his prayer appears to him like a burden, and the word “קבע/fixed” implies that it is like a fixed statute upon me to pray and I have to fulfill it.
+מתפלל תפלה קצרה – And what is this short prayer? That he recites: “Save O LORD, your people…”
+בכל פרשת העבור – Even at the time when they are turning aside to sin, “may their needs be revealed before You to have compassion upon them.” “פרשת”/crossroads – means “turning aside.” “העיבור”- of the crossroads. But the Halakha does not follow Rabbi Yehoshua, but rather, the prayer that is recited in a place of danger is “The needs of your people are many, etc.” And when a person recites it as he is walking, he does not recite the first three or last blessings [of the Amidah] but when he passes through the place of danger and is able to compose himself at ease, he must go back and recite the Amidah as it has been established if the time for its being recited has not yet passed.
+
+Mishnah 5
+
+היה רוכב על החמור ירד – The Halakha does not follow the [opinion of this] anonymous Mishnah but rather whether or not he has someone who can hold his donkey or not, he should not descend [from it] because his mind is not at ease when he descends [from it].
+יחזיר את פניו – [He should turn his face] towards Jerusalem, as it says (I Kings 8:48), “and they pray to You in the direction of their land…”
+יכוין את בלו כנגד בית קדשי הקדשים – as it states (I Kings 8:35), “and then they pray towards this place…”
+
+Mishnah 6
+
+באסדא – much wood tied and fastened together on which they float them on the river and people walk upon them, and in the language of the Bible (II Chronicles 2:15), they are called “rafts.”
+
+Mishnah 7
+
+אין תפלת המוספים אלא בחבר עיר – In communities of the city, that is to say, as a tzibbur/congregation and not as an individual.
+בחבר עיר ושלא בחבר עיר – whether as a congregation or as an individual.
+ר' יהודה אומר משמו – in the name of Rabbi Eleazar ben Azariah. There is a difference between the first teacher [of our Mishnah] and Rabbi Yehuda: An individual who dwells in a city where there aren’t ten [individuals – for a Minyan], according to the First Teacher [of our Mishnah] according to the opinion of Rabbi Eleazar who said, that they did not establish this other than with a community of the city, then an individual is exempt. But according to Rabbi Yehuda, an individual is only exempt when he is in a place where ten [individuals are found] and the שליח ציבור/emissary of the congregation exempts him. And the Halakha follows the Sages.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+אין עומדין...מתוך כובד ראש – surrender and fear/awe, as it is written (Psalms 2:11), “Serve the LORD in awe;” and this “service” is prayer.
+שוהים שעה אחת – at the place where they came to pray.
+אפילו המךל שואל בשלומו – and specifically a Jewish king, but a king who worships idols and constellations, you interrupt [yourself] so that he would not kill you.
+אפילו נחש כרוך על עקבו – specifically a snake which most of the time does not bite, but a scorpion or a viper from the things that do indeed bite and kill, you interrupt [your recitation of the Amidah].
+
+Mishnah 2
+
+מזכירין גבורות גשמים – The words “Who Causes the Wind to blow” is not the language of a request, but rather the language of mentioning and praise, and because the rains are one of the powers of the Holy One, blessed be He, as it is written (Job 5:9-10), “Who performs great deeds which cannot be fathomed…Who gives rain to the earth” – and because of this, we call it the “גבורות גשמים/the Power to cause the rain to fall.”
+ושאלה – [The words] “who causes dew and rain to fall for a blessing” is a request.
+בברכת השנים – Since these (in this blessing) are for sustenance, [the Rabbis] established their request in the blessing of sustenance.
+והבדלה – on Saturday night (after Shabbat is over)
+בחונן הדעת – [Chonen HaDaat] which is the first blessing of the weekday. And in the Jerusalem Talmud, they asked: Why was Havdalah established to be recited in “"חונן הדעת (the fourth blessing of the Amidah)? For if there is no knowledge, how can one know about Havdalah (the ceremony that separates between the conclusion of the Sabbath and the beginning of the workweek)? And this is the Halakha.
+
+Mishnah 3
+
+על קן צפור יגיעו רחמיך – Just as Your mercy reached the bird and you decreed (Deuteronomy 22:6), “Do not take the mother together with her young,” so too should God have compassion upon us as well.
+משתקין אותו – [We silence him] for making the Holy One, blessed be He’s attributes ones of mercy, and they are none other than decrees of the King upon his servants.
+על טוב יזכר שמך – Implying on Your [God’s] goodness (alone) we give thanks to you, but we do not thank Him [God] on the bad things , and yet we are obligated to bless God on the bad things as we do on the good things (see Tractate Berakhot, chapter 9, Mishnah 5).
+מודים מודים – which [when you repeat the word “Modim/We thank you,” it appears like one is accepting upon oneself multiple deities, and the Jerusalem Talmud explains that this when it is recited by the community, whereas for an individual [worshipper], they are [words of] supplication.
+ולא יהא סרבן באותה שעה – In the manner of those who descend before the Ark [to lead the service] that they must refuse once, but he should not refuse when they [the members of the congregation] tell him, “go down,” because it is shameful that the Prayer is interrupted so much.
+
+Mishnah 4
+
+לא יענה אחר הכהנים אמן – at the conclusion of each blessing such as the rest of the congregation does (i.e. After the Kohanim, at the prompting of the שליח ציבור/emissary of the congregation, recites each word in Hebrew of – “May the LORD bless you and guard you” – the congregation would answer “Amen.”).
+מפני הטירוף – that he (the שליח ציבור/emissary of the congregation) would not be confused and err since the שליח ציבור/emissary of the congregation would need to begin the second blessing and recite it to them (the Kohanim), word by word, and if he would answer “Amen,” (following the completion of the recitation of the blessing by the Kohanim), he would not be able to concentrate and return to his prayer speedily , and to begin the blessing in the appropriate manner that he should begin.
+לא ישא את כפיו – Lest he is unable to concentrate and return to his prayer (repetition of the Amidah and to begin “שים שלום/Grant peace” (the concluding blessing of the Amidah), as his mind would be confused due to his fear of the congregation.
+ואם הבטחתו – that is if he is self-assured that he won’t become confused from the fear of the congregation.
+
+Mishnah 5
+
+אם שגורה תפלתי – ordered/arranged well in my mouth, that is acceptable and I would not stumble in it.
+שהוא מטורף – that the infirm individual would be rejected (bound to die), such as (Genesis 44: 28), “alas, he was torn by a beast. ” Another explanation: it is the language (Tractate Berakhot 5b) of: “his prayer is thrown in his face” (i.e. rejected); that is to say, the prayer that they prayed for him is rejected and troubled and not accepted.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+כיצד מברכין...חוץ מן היין – Since out of its importance (i.e., the wine), they (i.e., the Rabbis) established a blessing of its own.
+בורא מיני דשאים – Since there is the midst the “fruit of the ground,” herbs and seeds such as pulse and Rabbi Yehuda requires a recognized blessing for each species/kind. But the Halakha does not follow Rabbi Yehuda. But since it teaches in the Mishnah that on vegetables we recite [the blessing] “who creates the fruit of the ground,” these kinds of vegetables where is customary to eat them raw and he ate them raw, or where it was customary to eat them cooked and he ate them cooked. But those [vegetables] where it was customary to eat raw and he ate them cooked, or [conversely], where it was customary to eat them cooked and he ate them raw, , he only recites [upon them] the blessing “שהכל/for all things [created by (God’s) word].” And those vegetables that we eat either raw or cooked, we make the blessing, “who creates the fruit of the ground/בורא פרי האדמה” whether he [ate them] raw or cooked.
+
+Mishnah 2
+
+ברך על פירות האילן וכו' – Whenever one takes hold of fruit that comes from a branch and that branch itself produces fruit in the following year (i.e., “perennial”), it is called a “tee” and we make the blessing on its fruits, “בורא פרי העץ/who creates the fruit of the tree;” but, where one takes hold of it [the fruit] and the branch does not remain to produce in the following year, we do not recite the [same] blessing on them, but rather, “בורא פרי האדמה/who creates the fruit of the ground.”
+על כולן אם אמר שהכל יצא – And even on bread and even on the wine (i.e., fruit of the vine). However, ab initio, one should not eat any fruit if he does not know at first the appropriate blessing to be recited on it.
+
+Mishnah 3
+
+נובלות – fruit that fell from the tree prior to being fully ripened.
+גובאי (species of edible locusts) – clean/pure locusts
+מין קללה – unripe fruit and locusts come from a curse; and the Halakha does not follow Rabbi Yehuda.
+
+Mishnah 4
+
+מין שבע – wheat, barley, vines, figs, pomegranates, olives and dates, which are preferred since through them, the Land of Israel is praised (see Deuteronomy 8:9).
+מברך על איזה מהם שירצה – which are beloved to him, and the Halakha follows the Sages.
+
+Mishnah 5
+
+פטר את היין שלאחר המזון – These words [refer to] Sabbaths and Holy Days where it is customary to impart the character of an appointed meal (Sabbath or Holy Day) on the wine after the meal when reciting the blessing on the wine prior to the [start of the] meal, with the assumption that he has already recited the blessing, but on other days where it is not customary to impart the character of an appointed meal through wine after the meal, the blessing on the wine prior to [the start of] the meal does not exempt one [from being required] to recite a blessing after the meal. And every [expression] of “after the meal” as taught in this Tractate is after one has removed their hands from the bread prior to their recitation of the Blessing after the Meal/ברכת המזון.
+פרפרת – Everything that serves as a relish for bread such as meat, or eggs or fish is called appetizer/פרפרת; and sometimes they would bring appetizers before the meal/main course, in order to continue the eating and then they once again bring other "פרפרות" after the meal/]dessert] after they have withdrawn their hands from the bread.
+מעשה קדרה – Such as flat cakes and grist of early ripened and tender barley which are boiled in water such as pancakes and other similar things. And there are those who explain the word “פרפרת” of our Mishnah as shrunken pieces of bread (soaked) in a bowl which does not appear to look like bread, and on which (when we consume it), we recite the blessing on it, “בורא מיני מזונות/Who Creates various kinds of foods.” And now, it is appropriate that we should teach, “If one has made the blessing on the appetizer, one is not exempt from reciting the blessing on the bread,” even though it also is a form of bread. But something that has been made in a pot exempts us [from reciting the blessing on the bread]. And the School of Shammai holds that just as if we made a blessing on the appetizer, we are not exempt from [reciting the blessing on] the bread, similarly, we are exempt by something made in a pot. And the Halakha does not follow the School of Shammai.
+
+Mishnah 6
+
+היו יושבין – Without reclining and the sign is that they were not gathered to eat together, since it was customary when groups of people gather together to eat, they would recline on couches and eat and drink while leaning to the left.
+כל אחד מברך לעצמו – For they did not have an established meal without reclining. However, if they said: “Let us go and eat bread in a certain place,” even though they did not recline, it is as if they had reclined, and one makes the blessing for (i.e. on behalf of) everyone and they join together also for the invitation [to recite ברכת המזון/The Blessing after the Meal].
+בא להם מים בתוך המזון כל אחד מברך לעצמו – Since the esophagus is not free, and the hearts of those leaning are not facing the individual who is making the blessing, other than to swallow what is in their mouths. If so, there is concern lest a person choke when he comes to answer “Amen” [to the blessing recited].
+והוא אומר על המוגמר – He who recites ברכת המזון/The Blessing After the Meal, he is the one reciting a blessing on the spices on perfume, “who creates the trees of spices/בורא עצי בשמים”, and even though that there is one that is preferable to it, even so, since he began with one, he would move to the other.
+לאחר הסעודה – After [reciting] ברכת המזון, that currently is not [connected to] the needs of the meal, even so, since he has begun reciting other blessings, he should finish them.
+מוגמר – they were accustomed to bring trees of spices/perfume after the meal snuff-dishes on a fire for the purposes [of providing] a good smell.
+
+Mishnah 7
+
+מליח – every salty thing.
+שהפת טפלה לו – Whomever ate a large meal [consisting of] extremely sweet fruits, eats afterwards something salty to sever the moisture that is stuck is attached in his body on account of the large amount of fruits [consumed], and because he is incapable of eating something salty alone, he eats from the bread with it. But the salty [food] alone is essential and the bread is secondary to it.
+
+Mishnah 8
+
+מברך אחריהן שלש ברכות – Anything from the seven species, [after eating] one recites the three blessings [of ברכת המזון] as Rabban Gamaliel holds that [the words] “when you have eaten your fill, give thanks [to the LORD your God” (Deuteronomy 8:10), does not refer to bread alone, but to all seven of the species that are mentioned above in the portion of this verse (ibid., verse 8, “a land of wheat and barley, of vines, figs and pomegranates, a land of olive trees and honey”). And in this verse, the three blessings are hinted at: “give thanks” – this is the blessing for food; “for the…land” – this is the blessing of the Land (of Israel); “for the good [land which He has given you]” – [this is the blessing of] “who builds Jerusalem.” And similarly, he says, “that good hill country and the Lebanon” (Deuteronomy 3:25).
+וחכ"א ברכה אחת – [One blessing] that is an abstract of the three blessings; if he ate grapes, figs, pomegranate, olives or dates, he recites the blessing, “on the tree and on the fruit of tree and on the splendid good land, etc.” and concludes the blessing [with the words: Praised are You….] on the Land and on the fruit thereof.” And in the land of Israel, one concludes the blessing: “on the Land and on its fruit.” And this blessing itself he would recite, “on the wine,” but he would open [with the words]: [Praised are You….] on the wine and on the fruit of the vine” (see Berakhot 44a). And on ever thing that is made from the five kinds of grain (i.e., wheat, rye, barley, spelt and oats), he would substitute [the words] “for the sustenance and on the provision” for “on the tree and the fruit of the tree” and conclude [the blessing with the words, “Praised are You…] for the sustenance and on the provision.”
+אפילו אכל שלק – [overboiled] vegetables and it is the meal that he depends upon [for nourishment, making a meal of it], he recites the three blessings of “when you have eaten your fill, [give thanks [to the LORD your God] (Deuteronomy 8:10), since it refers to what he has eaten. And the Halakha follows the Sages, that we do not recite the three blessings [of Birkat HaMazon] other than for bread , and on the seven species [of the Land of Israel], we recite the one blessing that is an abstract of the three [ברכה אחת מעין שלש] , but on all other things, we recite “בורא נפשות רבות וחסרונן/Who Creates Many Souls [who have] their Deficiencies/lacking”. And the explanation of the word, “חסרונן”/Deficiencies/that which they are lacking, such as bread and water where it is impossible to exist without them “on everything that [God] created for a living person to exist , that is to say, on everything in the world that also, had it not been created, human beings could exist and everyone was not create for pleasure and additional goodness and because there is this blessing, these two matters are covered in one long blessing that begins with “Praised [are You]” and concludes with “Praised [are You]” as it is found in the Jerusalem Talmud , “Praised are You, O LORD, eternal life of the universe.”
+השותה מים לצמאו – Specifically [drinking water to quench one’s thirst], he recites the blessing, “For all things [that will be like God’s word]/שהכל נהיה בדברו".” But if one drinks water in order to swallow [i.e. wash down] some food that is stuck in his throat, he does not recite a blessing.
+רבי טרפון אומר בורא נפשות רבות – He recites he blessing before drinking the water, but the Halakha does not follow Rabbi Tarphon, but rather, beforehand, recites “Shehakol” and afterwards, “בורא נפשות רבות”/Who Creates many souls.”
+
+Chapter 7
+
+
+
+Mishnah 1
+
+שלשה שאכל כאחד חייבין לזמן – to join oneself to [the group] together to recite [Birkat HaMazon] in the plural [formulation], “let us bless/give thanks for what we had have eaten of His {God’s].”
+דמאי – produce of the masses (lit., “ignorant ones”) which are called “DEMAI”/doubtfully tithed, that is to say, this – have they been tithed or not? Since they are suspected regarding the tithes. (Note: Generally, the masses (common people – who are not known as Haverim/colleagues who are considered trustworthy) would give תרומה גדולה– the 2% tithe of their produce to a Kohen, but they might not necessarily give 1/10th of the rest to a Levite- known as מעשר ראשון/First Tithe or take 1/10 of the remainder to Jerusalem in years 1,2,4 and 5 of the seven year cycle to be consumed there- known as מעשר שני/Second Tithe), and the Sages forbade eating from their produce until they would tithe it, and if one ate [from produce] that was not tithed, one recites the [appropriate] blessing on it and it is not considered a Mitzvah performed on account of a sin, since most of the masses do tithe.
+שנטלה תרומתו – And even though they may not have taken from it the תרומה גדולה/the Great Tithe (for the Kohen), such as the son of a Levite who took his portion (מעשר ראשון) for them prior to the Kohen taking his תרומה גדולה portion (2% of the entire individual’s produce, and the Kohen who should have taken his תרומה גדולה first [which is] one-fiftieth (1/50), as the All-Merciful (in the Torah) calls it “[the] first [portion]” (see Numbers 15:20); it is found that the תרומה גדולה of the Kohen is amidst this tithe one of fifty, besides the תרומה מעשר that the Levite is obligated to separate out the tithe from his tithe to give to the Kohen (1/10 of his received gift goes to a Kohen), and our Mishnah teaches us that he the Levite is exempt from separate out תרומה גדולה (the “Great Tithe” of 2% that all Israelites must give), as it is written (Numbers 18:26), “you shall set aside from them one-tenth of the tithe as a gift to the LORD.” “One tenth of the tithe” I said to you and not “תרומה גדולה/the Great Tithe”, but one-tenth of the tithe [only].
+מעשר שני והקדש שנפדו – Such as the case where he gave the principal but did not give the extra one-fifth, that the owners that fifth, and our Tanna/teacher comes to teach us that the one-fifth does not invalidate an act by its omission.
+והשמש שאכל כזית – you might be under the impression that since the waiter/attendant lacks having a regular appointment (i.e., being regularly there), [but simply] comes and goes, that we would not invite him [to recite ברכת המזוןas part of a group], but [the Mishnah] comes to teach us that in all of these cases, it teaches us, that even though it appears to be forbidden, there is no blessing recited in the midst of a transgression.
+והכותי – From the those who worship idols and constellations which the King of Ashur brought [with him] from Cuth (a Babylonian town whence Assyrian colonists were introduced into Samaria) and from the other lands and dwell with them in the cities of Samaria who converted out of fear of lions that would eat them as explained in II Kings 17:24-41. And they observed the written Torah and all the commandments that they took hold of, they observed punctiliously more than the Israelites, therefore, people accepted them in some of the commandments until they examined them [more closely] and found among them the image of the pigeon at the top of Mount Gerizim that they would worship and from then on, they considered them as those who totally worship idols and constellations. Therefore, nowadays, we do not invite a Cuthean to participate [in the group recitation of ברכת המזון; see especially verse 41 of II Kings 24.)
+אכל טבל – Grain from which the heave-offering (for the Kohen) and the tithes (i.e. First and Second Tithes) had not been taken is called TEVEL/טבל [where produce is in that stage in which the separation of Levitical and Priestly shares respectively is required, before you may partake of them], and the explanation of טבל is “it is not good” (the word טבל is a aggregate of these two words), and it is not necessary to say, טבל according to the Torah, but even טבל according to the Rabbis, such as grain that grew in a pot without a hole, which is only considered טבל according to the Rabbis, we don’t invite that individual to participate [in the group recitation of] ברכת המזון.
+ומעשר ראשון שלא נטלה תרומתו – We are not dealing with תרומת מעשר (the tithe that the LEVITE must make to the KOHEN from what he received from other Israelites as מעשר ראשון/First Tithe), since that is complete TEVEL – but rather such as the case where the Levite preceded a Kohen at a pile [of grain] after it had been shaped into an even pile, which had been designated for TERUMAH from the Torah, and he (the Levite) took the First Tithe first and one-fiftieth of it is appropriate for the תרומה גדולה/the Great Terumah for the Kohen, and as long as he (the Levite) did not give from it תרומה גדולה, even though he separated out תרומת מעשר (the heave-offering of the tithe), we don’t invite him to join the group [recitation of ברכת המזון]. But if he (the Levite) came prior [to the Kohen] with regard to ears of corn, he does not have to separate the heave offering/תרומה גדולה, as we have written of above earlier.
+ומעשר שני והקדש שלא נפדו – And we don’t need to say that they were not redeemed at all, for this matter is simple, but rather, that they were redeemed, but not redeemed properly , such as the case where a person redeemed the Second Tithe/מעשר שני in broken ware vessels of silver or in a coin that did not have a shape as the All Merciful-One (God) said (Deuteronomy 14:25), “Wrap up the money [and take it with you to the place that the LORD your God has chosen],” in a form that has a shape, and that which was sanctified for the Sanctuary which was redeemed by land and not by money, for the All-Merciful One (God) said (Deuteronomy 14:25), “You may convert them into money” (not the exact quotation in the Hebrew).
+והשמש שאכל פחות מכזית – [This section of the Mishnah] is questionable/unnecessary, but since he retracted for the majority, out of need, , he also retracted for this.
+והעובד כוכבים – We are speaking of a [potential] convert who [was] circumcised but did not [as yet] immerse [in a Mikveh/Ritual bath], for as long as he did not immerse, he is an idolater (non-Jew), and he is not [considered] a convert until he is [both] circumcised and immersed [in a Ritual bath/Mikveh].
+
+Mishnah 2
+
+וקטנים אין מזמנין עליהם – Especially small children who do not know to Whom they are reciting a blessing (ברכת המזון ) a minor who knows to Whom He is reciting a blessing, they may invite him to join [in the group recitation of ברכת המזון], and there is something remarkable that says that we are not speaking about a minor who knows to Whom they are reciting the blessing that we invite him to join [in the group recitation of ברכת המזון] but rather with a child who is thirteen years of age plus one day, who has not brought forth two pubic hairs (which demonstrate his having attained adulthood), and he is called a “blossoming minor” but younger than this, we do not invite him to join [in the group recitation of ברכת המזון] , even if he knows to Whom we are reciting this blessing. And in the Jerusalem Talmud, they bring the Practical Halakha, that we don’t invite the Minor at all, until he grows up and brings forth two pubic hairs. And women invite other [women] to recite ברכת המזון as a group for themselves and slaves invite other [slaves] to recite ברכת המזוןas a group for themselves., but women are not [invited] with slaves because of licentiousness [that would ensue].
+
+Mishnah 3
+
+בשלשה והוא אומר ברכו – For even without himself, there is a group to be invited/Zimmun and similarly for all of them.
+אחד עשרה ואחד עשרה רבוא – The beginning of the Mishnah is Rabbi Akiba as he said, just as we find in the synagogue when we have arrived at ten, there is no division [of the community] whether there are many or few, so too here [in this case], there is no division [of the group into smaller units].
+במאה אומר נברך לה' אלהינו – The concluding phrase of the Mishnah is all [according to] Rabbi Yosi HaGelili, who said that according to majority of the community, they recite the [appropriate] blessing, as it says, “Psalms 68:27): “ln assemblies bless God,[ the LORD, O you who are from the fountain of Israel].” But the Halakhic decision is that from three [adult males] until ten [adult males] but the tenth is not included, the person who blesses (as the leader) recites: “Let us bless [Him] that we have eaten from what is His, and everyone answers: “Blessed that we have eaten from what is His, and through His Goodness we live.” And ten or from ten and above, the person leading the blessing states, “We give praise to God that we have eaten from what is His and through His goodness we live.
+רבי ישמעאל אומר ברכו את ה' המבורך – and the Halakha is according to Rabbi Yishmael.
+
+Mishnah 4
+
+אינן רשאין לחלק – Since an obligation of invitation [to a group recitation of ברכת המזון] falls upon them.
+וכן ארבעה וכן חמשה – The “three” [of that group of four or five] (cannot separate) to recite ברכת המזון for themselves and the individual should separate himself off from them, for he also has an established obligation for the appeal to participate in the group recitation [of ברכת המזון], it says Psalms 68:27), “In assemblies bless God, [the LORD, O you are from the fountain of Israel].” And the determined Halakhic practice is that from three individuals until ten individuals, but not including ten, the person reciting the blessing says, “Let us thank Him whose food we have eaten/נברך שאכלנו משלו,” and everyone responds, “ברוך שאכלנו משלו ובטובו חיינו/Blessed is [He] whose food we have eaten and through whose goodness we live.” And with ten or more than ten people, the leader says, “נברך לאלהינו שאכלנו משלו/Blessed is our God whose food we have eaten.” And everyone answers: “ברוך לאלהינו שאכלנו משלו ובטובו חיינו/Blessed is our God whose food we have eaten and through whose Goodness we live.”
+ששה נחלקין – in order to have a group recitation (of three individuals for ברכת המזון) and another equivalent group over there, until one reaches the number “ten.” But with ten individuals, we do not divide the group since it would obligate them to a have a group recitation including the mention of God’s name until there would be twenty and only then could they divide into two [separate] groups if they desired.
+
+Mishnah 5
+
+ואם לאו אלו מזמנין לעצמן – And at the time where the attendant/waiter serves the two groups, even though each group does not see the other, the waiter/attendant combines them.
+אין מברכין על היין – “Who Creates the Fruit of the Vine/בורא פרי הגפן”.
+Until putting water into it, since their wine is extremely strong, and it was not appropriate to drink without water [added to it]. Therefore, since it was not changed for the better, and he did not change his blessing, we recite on it [the blessing] “בורא פרי העץ/Who Creates the fruit of trees,” like [we would recite] on grapes. But the Halakha does not follow Rabbi Eliezer.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+אלו דברים – [According to the School of Shammai], he recites the blessing on the [Sabbath and/or Holy] Day – at the beginning the Sanctification of the Day and afterwards, recites the blessing on the wine, “Who creates the fruit of the vine/בורא פרי הגפן”, since he first sanctifies the day and afterwards the wine comes on the table because of the day – and just as he sanctified [the day] at its outset, similarly before the blessing of the wine (based upon the principle: "תדיר ושאינו תדיר, תדיר קודם"/"That which is more frequent vs. that which is less frequent, the more frequent comes first” – see Tractate Horayot, Chapter 3, Mishnah 6).
+מברך על היין – [According to the School of Hillel, he recites the blessing on the wine] first, and the same applies to making Kiddush on the Bread (if he lacks fruit of the vine) since the wine or the bread cause [the need to] Sanctification of the Day, for if he doesn’t have wine or bread, he cannot recite the Sanctification/Kiddush.
+
+Mishnah 2
+
+בית שמאי אומרים: נוטלין לידים ואחר כך מוזגין את הכוס – For if you say “pour the cup” first, as a preventive measure, lest they defile the liquids that fell on the back of the cup on account of one’s hands, for hands prior to washing them are considered impure in the second-degree, and they defile liquids to become impure in the first-degree, and these liquids would come back and defile the outer surface of the cup, for the liquids that were defiled, defile utensils, according to the Rabbis, but they were lenient in this defilement for the utensil whose back was defiled by liquids [which] are impure, what is inside [the utensil] is not defiled nor one’s hands nor its (the utensil’s) rim. And the School of Shammai thinks that it is forbidden to use the cup whose back is impure, even though the inside was not defiled, as a preventive measure, lest splashing [of liquid] of drops from inside [the cup] touch the outer surface of the cup , and the liquids would acquire defilement on account of the outside of the cup, and would defile the hands, and since it is forbidden to use a utensil whose outside are impure, therefore, we wash our hands first and thereafter pour the cup [of wine], in order that the liquid on the outside of the utensil would not receive defilement on account of the hands – and the outside of the utensils would be found to be [ritually] impure, on account of those liquids and we would be using something that is in a forbidden state; but the School of Hillel thinks that there is no prohibition to use a utensil whose external parts are impure; therefore, we pour the cup [of wine] first and drink it and afterwards wash the hands, for if one would say that we wash the hands first and afterwards pour the cup, as a preventive measure lest the external parts of the cup would be impure, for it is permitted to handle a utensil whose external parts are impure, even if one’s hands are not dried well , which would defile the external parts of the utensil, the liquids on his hands and those liquids that had been made “first-degree” impure would defile the hands and it would be found that he would be eating with unclean hands.
+
+Mishnah 3
+
+מקנח ידיו במפה – From his first hand-washing and place it on the table and wipe his hands with it throughout from the filth of the cooked food; and he should not place it [the napkin] on the cushion on which he sits, as a preventive measure, lest the cushion becomes defiled in the first-degree, and the liquid comes in close contact with the napkin on account of the drying of the hands, and that liquid when it comes in contact with the cushion becomes [defiled] in the first-[degree], and the liquids become [defiled] in the first-[degree], and defile the hands when one wipes [one’s hands] with it continuously during the meal, but concerning the table [itself], there is no preventive measure made, for it is forbidden to use a table which is defiled in the second-degree. But the School of Hillel holds that it is permitted to use a table which is impure in the second-degree. Therefore, he should not leave the napkin on the table, lest the liquids become defiled that are on the napkin on account of the table and in turn would defile the food there, and if he leaves [the napkin] on the cushion, everyone should not suspect lest his hands became defiled; better that his hands become defiled – since they are not an essential principle from Torah law, since the washing of the hands for unconsecrated objects is not from the Torah and they don’t defile foods which have an essential principle from the Torah, for [something that is] unclean from the first-degree makes something unclean in the second-degree for unconsecrated objects from the Torah [perspective].
+
+Mishnah 4
+
+בית שמאי אומרים: מכבדין את הבית – A place where they ate [a meal], we put the room in order (i.e. clean it/sweep it} from the remnants of the food that became crumbled on it, and afterwards, we wash our hands with מים אחרונים/The Latter Waters, since there are times when the attendant is an עם ארץ/ignoramus (and someone not necessarily punctilious in the separation of tithe) and he leaves the crumbs of an olive’s bulk there, and if one says that one should wash one’s hands first, you might lose the foods from the “Latter Waters/מים אחרונים” that spray on them and become detestable. The School of Hillel holds that it is prohibited to use an attendant who is an ignoramus (of Jewish law, especially, the laws of ritual purity), since an attendant who is a Torah scholar would not leave crumbs of an olive’s bulk, but would remove them, and if the water ( מים האחרונים) sprays upon the crumbs, it is meaningless, since those crumbs do not add up to an olive’s bulk, it is permitted to get rid of them with one’s hand. But the Halakha is in accordance with the School of Shammai in that it is permissible to use an attendant who is an ignoramus.
+
+Mishnah 5
+
+נר ומזון – He who ate on Shabbat after [reciting] the Minha/Afternoon Service, and it became dark and he had not yet completed his meal and he doesn’t have more than a cup’s worth of wine, the School of Shammai states: [One recites the blessings for] the Candle, the Meal, the spices and the Havdalah prayer, since everyone [holds] that Havdalah [is recited] at the end, so that when one “leaves” a day, we do it as late [as possible] in order that it (the Sabbath) would not seem to him like a burden. They (the Schools of Hillel and Shammai) did not disagree other than on the Candle and on the Spices, for the School of Shammai holds [that we recite the blessings in the following order]: Candle, the Meal, and afterwards the Spices. And the School of Hillel says [that we recite the blessings in the following order]: The Candle, and the Spices, since both the Candle and Spices are mutually blessings that we can do and they do not appear as a burden, such as the Candle and Spices [which are recited] prior to ברכת המזון
+בית שמאין אומרים שברא מאור האש – Who created, which implies in the past, and not “who creates,” which implies in the future.
+מאור האש – and not the “lights of fire” since one “light” is found in a fire.
+ובית הלל אומרים בורא – which also implies in the past
+מאורי האש – There are many colors in the flame: red, white and greenish.
+
+Mishnah 6
+
+לא על הנר ולא על הבשמים – of an idolater. The [Havdalah] Candle because he [the idolater] did not rest on the Sabbath and did work by its candles, and we hold that light that did not “rest,” should not have blessing recited on it, since it was used in [acts of] transgression; and the spices of gentiles – we are speaking about the spices that are used at the dining parties of idolaters and constellation worshippers who are guests at them and since it is taught at the conclusion of the Mishnah “and not on the [Havdalah] candle and not on the Spices that are before the gods of the idolaters and constellation worshippers – what is the reason that it is said? What is the reason that we do not make a blessing on the spices of idolaters and constellation worshippers? Because it is considered a mere idolatrous dinner party for their god, and we don’t recite a blessing on the spices of those who are idolaters and constellation worshippers.
+ולא על הנר של מתים –that we should make use their light even for mere honor.
+ולא על בשמים של מתים – That we would use it to remove the odor.
+ולא על נר ובשמים – of idolaters and constellation worshippers , since it is forbidden to derive benefit from them.
+עד שיאותו לאורו – That they would benefit from its light, but not benefit in actuality, but it is so close to it, that one could benefit if one desired.
+
+Mishnah 7
+
+שיתעכל המזון שבמעיו – As long as he is not hungry on account of that meal, it is a sign that the food was not consumed in his stomach. And specifically, [when] he forgot, the School of Hillel says that he should not go back, but if he did it on purpose, everyone agrees that he should return to the place [where he ate] and recite the blessing [of ברכת המזון].
+
+Mishnah 8
+
+מברך על היין ואחר כך מברך על המזון – Since [the recitation of] ברכת המזון/The Blessing after the Meal does not require a cup [of wine]. But the School of Hillel holds that ברכת המזון requires a cup.
+עונין אמן אחר ישראל המברך – And even though he did not hear the mention of The (God’s) Name other than at the end of the blessing, since it is assumed that towards Heaven, he recited a blessing.
+אלא אם כן שמע כל הברכה – lest he (i.e., the Cuthean) recited a blessing towards Mount Gerizim.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+מקום שנעשו בו נסים – such as the place where the Israelites crossed the Sea of Reeds and the stream of Arnon (see Numbers, chapter 21, verses 13 and following), and the fords of the Jordan River [where the Israelites crossed – see Joshua, chapter 3 verse 14 and following] the stone on which Moses, of blessed memory, sat when he fought the war against Amalek (see Exodus chapter 17, verse 12) and other similar occurrences. And public miracles such as these require everyone to recite a blessing, but individual miracles such as person who sees a place where a [personal] miracle had occurred for him, he himself is obligated to recite a blessing, “Praised [Are You, O LORD] who performed for a miracle in this bless,” and his son and grandson are obligated to recite the blessing, “Praised [Are You, O LORD] who performed a miracle for my ancestors in this place.” And all these blessings of our Mishnah require the mention of the Name of God and His Sovereignty – for any blessing which lacks the mention of God’s name and His sovereignty is not a blessing.
+
+Mishnah 2
+
+זיקין – A star that appears like it opens up the firmament and shoots like an arrow from place to place. Alternatively, it is a star that appears like it has a long tail.
+זועות – That the earth quakes and trembles.
+רעמים – Sound is that heard in the firmament from clouds that pour forth water from one to another, as it says (Jeremiah 51:16), “When He makes His voice heard, There is a rumbling of waters in the skies.”
+ועל הרוחות – that come in a storm-wind in vehemence and are not found other than occasionally.
+ברוך שכחו מלא עולם – And if he desires, he should recite the blessing, “Praised [are You God] who is the Author of Creation” for all of these are acts of creation as it is written (Psalms 135:7), “[He makes clouds rise from the end of the earth;] He makes lightning for the rain ; [He releases the wind from His vaults],”but on the mountains and on the hills, etc., one says, “Who is the Author of Creation, specifically, but he is not able to make the blessing on them, “that His power fills the world” which are not seen in most of the world, but rather each and every person [recites the blessing] in his place.
+הים הגדול – The Mediterranean Sea that surrounds the world (at least as the ancients understood it).
+ברוך שעשה הים הגדול – On account of its size and importance, establishes a blessing for itself.
+לפרקים – At thirty day intervals
+על הגשמים – He recites the blessing, “Who Is Good and Does Good” as whomever possesses land in partnership with another, for this is implies "הטוב והמטיב"/Who is Good and Does Good”; – Good – for himself and “who does good”- for another; but he who lacks land altogether should say, “We give thanks to You, O LORD our God for every drop [of rain] that you have caused to fall for us, etc.” And if he owns land on his own, he makes the blessing, “שהחיינו/Who has Kept Us Alive.”
+
+Mishnah 3
+
+בנה בית חדש וקנה כלים חדשים – whether he had it or something similar to it or he didn’t have something similar to them, he would recite the blessing “שהחיינו/who has sustained us.”
+על הרעה מעין הטובה – It is explained in the Gemara (Tractate Berakhot 59b) such as the case where water floated on his land and flooded his grain for that year, even though the waters saturated the face of the earth but his field became even more praiseworthy for the coming years. Now, however, it is bad, and he recites the blessing, “[Praised Are You, O LORD] the Righteous Judge.”
+ועל הטובה מעין רעךה – Such as the case where he found something [good] even though it is bad, for had he heard about it, the king would have punished him with whippings and sufferings and take it from him. Now, however, it is a “good thing, and he should recite the blessing, “הטוב והמטיב/Who is Good and Does Good.”
+הצועק לשעבר – A person prays about something that already had occurred, this is a vain prayer, for what has occurred, has occurred.
+
+Mishnah 4
+
+שתים בכניסתו ושנים ביציאתו – When he is entering, he says, [“Praised are You, O LORD] that you will bring me into this city in peace” . When he has entered, he says, “I give thanks before You, that you have brought me into this city in peace.” Behold this is twice at his entrance. When he desires to leave, he says, “[Praised are You, O LORD] that you will take me out from this city in peace.” After he has left, he says, “I give thanks before You, that you have taken me out of this city in peace.” And so much [praise – before and after], why? Because a person must express gratitude before his Creator on what he has endured from the good, and he should pray about the future that should occur for good.
+
+Mishnah 5
+
+חייב אדם לברך על הרעה – When one makes the blessing “The True and Righteous Judge,” on the bad things [that occur], one is obligated to recite the blessing in joy and with a full-heart, just as one recites with joy the blessing, “Who is Good and Does Good” on the good things [that happen].
+דבר אחר: "בכל מאדך" – with all of the measures that are measured out to you, whether for good or for retribution.
+לא יקל אדם ראשו – He should not act with irreverence.
+כנגד שער מזרח – Outside of the Temple Mount where the low wall which is at foot of the Temple to the east, since it is designed that all of the gates correspond one opposite the other – the Eastern Gate, the Gate of the Women’s Court, the Gate of the Israelite Court and the Opening of the [Great[ Hall, and the [Holy] Hall and the House of the Holy of Holies in the First Temple.
+ובאפונדתו – A hollow region where they put money. Another explanation: Clothing that is worn on his skin to receive the sweat so that it would not soil the rest of one’s clothing, for it is shameful for a person to leave [his home] with only that [piece of] clothing.
+קפנדריא – to enter through one opening and to exit from the opposite opening in order to shorten his walk in that path. And the word KAPANDARIA [means] (using a phonetic etymology [in Aramaic] using the letters KUF, FEY, NUN and DALET and RESH, that is to say, that instead of going around rows of houses, I will shorten the distance of my walk and enter via this path.
+ורקיקה – Which is prohibited on the Temple Mount.
+מקל וחומר – From the shoe. Just as a shoe is not a form of disrespect, [yet] which is forbidden [to be worn on the Temple Mount], spitting which is an act of contempt, all the more so (see Tosefta Berakhot 6:19).
+כל חותמי ברכות שהיו במקדש – He who makes a blessing says at the conclusion of each blessing (Berakhot 54a), “Praised is the LORD the God of Israel from everlasting to everlasting, Who Bestows Knowledge.” And thereafter, everyone responds, saying: “Praised be the Name of His glorious Kingdom forever and ever,” for we do not answer “Amen” after every blessing [that is recited] in the Temple, as it is written (Nehemiah 9:5), “Rise, bless the LORD your God who is from eternity to eternity;” And we say after that: “May Your glorious name be blessed, [exalted though it is above every blessing and praise]!” That is to say, that they would respond, “Praised be the Name of God’s glorious kingdom forever and ever.” And we learn here that in the First Temple [period], they would only say, “Praised is the God of Israel for eternity” and nothing more, and not “from eternity to eternity.”
+משקלקלו המינים – Since they [the Sectarians] did not believe in the Resurrection of the Dead and said that that there is no world other than this one, Ezra and his court established that we should say, “from eternity to eternity,” to state that there are two worlds – this world and the next world, to remove from the hearts of the Sectarians who denied belief in the Resurrection of the Dead.
+שיהא אדם שואל בשלום חבירו בשם – With the Name of the Holy One, blessed be He, and we do not say that he should treat His (God’s) honor with disrespect in order to honor human beings, to bring forth the name of Heaven upon him, as we learned from Boaz (Ruth 2:4), “He greeted the reaper, ‘The LORD be with you! [And they responded, ‘The LORD bless you!]” And when Boaz said it, he did so willingly, and we do not derive [anything from] it: Come and hear from the angel who said to Gideon (Judges 6:12), “The LORD is with you, valiant warrior.” And if you say, but the angel did not ask the welfare of Gideon nor blessed him, but only through serving as God’s messenger, informing him that God’s presence is with him, and we don’t derive anything from it. Come and hear: Do not despise that you mother is old, and do not despise Boaz to say that he did so (i.e., greet the reapers] of his own accord, but that he was taught from the elders of your people, for there is upon what he can rely, as it states (Psalms 119:126), “It is a time to act for the LORD, for they have violated Your teaching.”
+רבי נתן אומר: הפרו תורתך – Sometimes, we set aside the Torah in order to perform act for [the sake of] God, even the individual who intends to ask of the welfare of his neighbor, this is the will of the God, as it states (Psalms 34:15), “Seek amity and pursue it.” It is [thus] permissible to invalidate the Torah and to do something that appears forbidden.
\ No newline at end of file
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@@ -0,0 +1,93 @@
+Bartenura on Mishnah Berakhot
+ברטנורא על משנה ברכות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Berakhot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+Mishna: "From the time that the Priests enter to eat their Terumah (heave offering)." -----(Bartenura): Priests that have become ritually impure and have immersed (in a ritual bath), are not able to eat [with(lit.)] terumah until "the sun has set", which (in actuality) denotes the coming out of the stars. And the reason why (the Mishna) did not write "...from the time of the coming out of the stars", was to teach something incidentally; that if the priests became ritually impure with a form of impurity in which their purification requires a sacrifice, for example a Zav (emission) or Metzorah (skin affliction), the atonement (i.e. sacrifice) does not prevent them from eating Terumah, as it is written: "and the sun set and he is pure, and after he will eat from the sanctified food (Leviticus 22:7)". (It is) The setting of the sun which prevents eating of Terumah, and his atonement (i.e. sacrifice) does not prevent from eating of Terumah etc.
+Mishna: "Until the end of the first watch" ----- (Bartenura): Which is the first third of the night, since the night is divided into 3 watches. And from then (end of the first watch) and onward it is not referred to as the time of reciting the Shema of "with laying down" (i.e. Shema of nighttime), and it is not called with your "laying down." And before (the time of) the coming out of the stars is also daytime, and not the time of "laying down." And those who rush forward and recite the Shema of nighttime while it is still day, rely on that which was stated by Rabbi Judah, later, in the chapter of Tefillat HaShachar (Morning Prayer), that the Afternoon Prayer (may be recited) until Plag HaMincha (division of afternoon), which is an hour and a quarter before nighttime. Thus it has been established "that one that performs in accordance of Rabbi Judah has indeed performed", and immediately at the completion of the time for the afternoon prayer, the time of the recitation of the Shema of nighttime begins....
+Mishna: "Until the coming up of the dawn" ----(Bartenura): Since the entire night is referred to as the "time of laying down." The law is in accordance with Rabban Gamliel, for the Sages are also in agreement with him, and they do not state "until midnight" but only to distance Man from sin. Nevertheless, ideally at the arrival of the time (season lit.) of the recitation of the Shema of nightime of the Mishna, namely from the coming out of the stars, it is forbidden to conduct a meal, and how much more so to sleep, until one has recited the Shema and prayed. 
+Mishna: "It once happened that his [Rabban Gamliel’s] sons came from a house of feasting" ----(Bartenura): The sons of Rabban Gamliel, having learned the opinion of the Sages (that one may say the Shema) "until midnight", said to him (their father), "That which the Sages disagree with you, do they literally mean (one may recite the Shema) 'until midnight' and no later, and (this is the final ruling based on the rule of) 'The Opinion of the Individual, vs The Opinion of the Many, The Ruling goes according to the Opinion of the Many'? Or, do the Sages agree with your opinion (i.e. until the break of dawn), however, they said (one may recite the Shema) 'until midnight' in order to distance a person from transgression? Rabban Gamliel replied to them, "The Sages agree with my opinion (i.e. until the break of dawn), and only said 'until midnight' in order to distance a person from transgression. Therefore you are required to recite (the Shema)."
+Mishna: "And [this is true] not only in this case"  ----(Bartenura): The following are all things Rabban Gamliel said to his sons. 
+Mishna: "Burning the fats" ----(Bartenura) of the sacrifices.
+Mishna: "The limbs" ----(Bartenura) Of the perpetual elevation sacrifice of the afternoon (lit. evenings) [of which the] blood was sprinkled [while it was] still day. The commandment of burning the parts [of the animal's limbs] may be performed all night long, as  written (Vayiqra , 6:1) "This is the elevation offering [that shall stay] on the blaze on the Altar all night until the morning."
+
+Mishnah 2
+
+Between Tekhelet [purple-blue wool] and white; between the purple-blue strings and the white strings of the Tzitzis. Another explanation;[if he can discern the different hues of] a strand of wool which he has dyed purple-blue but still has spots where the dye has not been absorbed properly and which therefore remain white.
+Between Tekhelet and the color of leek; the colour of Tekhelet is similar to the colour of leek.
+Until three hours; Of the day, [that is to say] until the end of the third hour, which is a quarter into the day, on days with equal daytime and nighttime. The time for Krias Shema is always until a quarter into the day, whether the days are long or short. This is [the understanding] also when it says "The morning prayer is until four hours into the day". That is to say, until a third into the day. It uses the term "four hours" because a third into the day is four hours into the day on days with equal daytime and nighttime. On any occasion in which the Mishna mentions an amount of hours into the day, one must calculate in this way (I.e calculate what portion of the day these hours would constitute on a day with equal daytime and nighttime. That portion is the relevant factor for all days.) This is how I have understood from the commentaries of Rambam and how I have received [the tradition]. And the reasoning of Rabbi Yehoshua who said until three hours, is that this is the way of princes, who don't get up from bed until the end of the third hour. And Hashem said [in the Torah] "and when you get up", that is, until the time when all people get up from bed. The ruling is like Rabbi Yehoshua. However, as an ideal option, one needs to make sure to recite Krias Shema with sunrise as the pious people do.
+He has not lost out; meaning to say that he has not lost out on reciting the blessings before and after [Krias Shema]. Rather, even though the time [of Krias Shema] has passed, he should recite Krias Shema and recite the blessings before and after it.
+Like one who reads the Torah; Even though he has not fulfilled the obligation of reciting Krias Shema in its time, he receives reward like one who reads from the Torah.
+
+Mishnah 3
+
+Should recline; on their sides. As it is written " When you recline", [indicating that Krias Shema should be recited] while reclining.
+Should stand; as it is written " and when you arise", [indicating that Krias Shema should be recited] while standing.
+ In his usual way; whether he is standing or sitting or reclining or walking.
+You would have deserved; You were fit to be killed, and if you had been killed, you would have been responsible for your own death.
+
+Mishnah 4
+
+Two blessings before it; [I.e. the blessings of] "Who forms light" and "Love".
+And one after it; [I.e. the blessing of] "It is true and upright".
+While in the evening; he recites the blessing.
+Two blessings before it; [I.e. the blessings of] "Who brings on evenings" and "Eternal love".
+And two after it; [I.e. the blessings of] "Truth and Faith" and Let us lie down".
+A long one and a short one; This is referring to the two [blessings] before [Shema]. [The blessing of] "Who forms light" is long in that it begins and concludes with the word "Blessed". This is also the case by [the blessing of] "Who brings on evenings". [The blessing of] "Love" (both in the evening and in the morning) is short in that it concludes with the word "Blessed" and does not begin with it.
+To conclude it; With the word "Blessed".
+Not to conclude it; In the cases of the blessings on fruits and the blessings on commandments.
+
+Mishnah 5
+
+One must mention the exodus from Egypt at night; We say the Passage [which speaks] about Tzitzis in Krias Shema in the evening. Even though night is not the time when the obligation of tzitzis is present, as it is written " and you will see [the tzitzis]", which excludes a night garment, [nevertheless] we say this passage at night because it mentions the exodus from Egypt.
+I am like a seventy-year-old man; I appeared like an old man. [He was] not literally old. Rather, his hairs turned white on the day when they appointed him leader, in order that he should appear old and fitting for leadership. On that day, Ben Zoma expounded this verse.
+Yet I could not win; I did not beat the sages. There is a similar expression used in Talmud in Chapter Benos Cutim (38a); "in this Rabbi Elazar won the sages", I.e. beat them.
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+The one who makes his prayer a burden: That his prayer is similar to a load. And the language of "burden": that he says, "a law is established upon me to pray and I need to fulfill myself from it."
+
+Chapter 5
+
+
+
+Mishnah 1
+
+"We do not stand up... with a heavy head." Submission and awe, as it is written (Psalms 2:11): "Serve the L-rd with awe," and this service is prayer.
+"Dwell for one hour." In the place where they came to pray.
+"Even if the king greets him." Specifically, a Jewish king. However, he interrupts for a non-Jewish king, lest he kill him.
+"Even if a snake wraps around his heel." Specifically a snake, since in most cases it does not bite. However, for the scorpion or the viper, among the species that will definitely bite and kill, he does interrupt.
\ No newline at end of file
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+Bartenura on Mishnah Berakhot
+ברטנורא על משנה ברכות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Berakhot
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Berakhot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+מאימתי קורין את שמעו בערבית? משעה שהכהנים נכנסים לאכול בתרומתן – Kohanim (Priests) who became defiled and immersed [in the Mikveh/Ritual Bath] are not able to eat of the Terumah/heave offering (2% of a yield that a person initially tithes for a Kohen), until after sunset, which is, (at the time) when the stars appear. And the fact the Mishnah does not teach, “from the time when the stars appear” is an incidental matter, which comes to tell us, that if Kohanim were defiled with an uncleanness whose purification is dependent upon [the offering of] a sacrifice, such as one afflicted with gonorrhea or leprosy – their [form of] atonement does not prevent them from eating the heave offering, as it written (Leviticus 22:7): “As soon as the sun sets, he shall be pure; and afterward he may eat of the sacred donations [for they are his food].” The setting of the sun prevents him from his eating the heave offering, but his atonement [sacrifice] does not prevent him from eating his heave offering.
+עד סוף האשמורה הראשונה – The first third of the night (is the end of the first “watch”), as the night is divided into three watches, and from then onwards is no longer called the time [for the] Recitation of the Shema (Deuteronomy 6:4-9; 11:13-21; Numbers 15:37-41) when lying down, and we do not refer to it as “when you lie down” (Deuteronomy 6:7), and prior to the stars coming out (literally, “going out”), it is also considered daytime and not the time of lying down. And those who recite Evening Shema early while it is still day, rely upon that [opinion] of Rabbi Yehuda who said further on in Chapter “Tefillat HaShahar”/The Morning Prayer/Amidah (Chapter 4 of Berakhot, Mishnah 1), that the Afternoon prayer is recited until “Plag HaMinhah”/the middle of the afternoon (the half-way point between the time when the Tamid/Daily Sacrifice was offered – 3:30 pm and 6:00 pm when the time of sunset arrives at the Vernal and Autumnal Equinoxes), which is an hour and a quarter prior to the night time. And we establish (literally, “hold”), that he followed [the opinion of] Rabbi Yehudah, and immediately when the time for Minhah ends, the time for the Evening Recitation of the Shema begins.
+עד שיעלה עמוד השחר – Since all night long is called the time for lying down, and the Halakha/law follows [the opinion of] Rabban Gamaliel since the Sages also agree with him, and they [the Sages] did not say, “Until Midnight” (for the recitation of the Evening Shema) other than to distance a person from [the possibility of committing a] sin. However, ab initio, when the time for the recitation of the Evening Shema of our Mishnah arrives, that is, from the time that the stars come out, it is forbidden to eat, and all the more so, to lie down until he recites and the Shema and recites the [Amidah] prayer.
+מעשה שבאו בניו מבית המשתה – The sons of Rabban Gamaliel followed the teaching of the Rabbis (regarding the ending time to recite the Evening Shema) who said, “until midnight,” and this is what they said to him: That when the Rabbis are in dispute with you, especially when they say, “until midnight” and not any longer, and [when there is a dispute between] and individual and a majority [view], the law follows the majority [view] (see Mishnah Eduyot, Chapter 1, Mishnah 5) or perhaps (alternatively), The Rabbis [hold] like you thinking and that which states, “until midnight, in order to distance a person from committing a sin,” and he (Rabban Gamaliel) said to the Rabbis that they hold like him, and that which [the Mishnah] states “until Midnight” in order to distance a person from [committing] a sin and you are required to recite the Shema [now].
+ולא זו בלבד– It is entirely the words of Rabban Gamaliel which he said to his sons.
+הקטר חלבים – of the Temple sacrifices.
+ואברים – [the limbs of] the burnt offering sacrifice offered daily at even-time in which its blood is cast on the day he is commanded to offer up the pieces all night long, as it written (Leviticus 6:2): “The burnt offering itself shall remain where it is burned upon the altar all night [until morning]…”
+וכל הנאכלים ליום אחד – such as the thanksgiving offering, and the sin offering and the guilt offering and others like them, which are eaten in the daytime, but the nighttime is when they are eaten until the crack of dawn and he is the one who brings remnants [of the sacrifices left over beyond the legal time and bound to be burnt].
+אם כן למה אמרו חכמים עד חצות – Regarding the Recitation of the [Evening] Shema and the eating of the Holy Things, but concerning the burning of the fats and limbs on the altar, the Sages did not say regarding it “until midnight” at all and [the Mishnah] did not hold this tradition other than to inform [us] that any Mitzvah which is to be performed at night is appropriate to be performed all night long (see Mishnah Megillah, Chapter 2, Mishnah 6).
+כדי להרחיק את האדם מן העבירה – [Concerning the fats and limbs ]that he should not come to eat them after the crack of dawn and be liable for extirpation, and similarly regarding the Recitation of the Shema, that he shouldn’t say, “I still have time” and the time period would pass.
+
+Mishnah 2
+
+בין תכלת ללבן – Between the threads of azure and the threads of white in the ritual fringes (of the Tallit. The Torah – Numbers 15:38 – commands that a “cord of blue” be attached to the fringe at each corner; these two colors – blue/azure and white – are sufficiently distinct from each other that one can with relative ease distinguish between people and objects). Another explanation: The sheering of wool whose color is azure/blue and (yet) there are places (in the wool) where the color was not absorbed [properly] and which remained white.
+בין תכלת לכרתי – The color of the azure/blue is close to/resembles the color “leek-green” which is called “PORUSH” in a foreign language.
+עד שלש שעות – In the day until the conclusion of the third hour, which is one-quarter of the day, at the time when [the length of] the days and the nights are equal. And always, the time for the Recitation of the [Morning] Shema is until the [end of the] first quarter of the day, whether the [length of the] days are long or short. And similarly, that which is taught [in the Mishnah] further on [in the fourth chapter of Berakhot, Mishnah 1], Tefillat HaShahar/The Amidah of the Morning Service is [recited] until the fourth hour of the day that is until one-third of the day, and the “four hours” that was used [by the Mishnah] is because it is one-third of the day – four hours at occasion when the [hours of] daylight and the [hours of] night time are equal. And every place in the Mishnah where it is mentioned “such and such hours” in the day – by this manner you must consider and adjudicate. This I understood from the commentaries of Maimonides that I have received. And the reason of Rabbi Yehoshua [ben Hananiah] who said, “until the third hour of the day” (Mishna Berakhot 4:1), is that it was the practice of royalty who did not rise from their beds until the end of the third hour [of the day], for as the All-Merciful One (God) who stated (Deuteronomy 6:7), “and when you get up”, until the time when all people get up from their beds, it is stated. And the Halakha/law is according to Rabbi Yehoshua. However, ab initio, one must have the intention to recite the [Morning] Shema with sunrise like the conscientious pious ones of former days would do.
+לא הפסיד – that is to say, they did not lose out from reciting [the blessings] before and after [the Shema] but even though the time had passed [for its recitation], he recites [the Shema] and the blessings before it and after it.
+כאדם הקרוא בתורה – Even though he did not fulfill his religious obligation of reciting the Shema at its appropriate time, he does receive the reward as one who reads [these verses] from the Torah.
+
+Mishnah 3
+
+יטו – [they should lean] on their sides as it is written (Deuteronomy 6:7), “when you lie down” – in the manner of lying down.
+יעמדו – [the should stand] – as it is written (Deuteronomy 6:7), “and when you get up” – in the manner of rising.
+כדרכו – whether [one is] standing or [one is] sitting or [one is] lying or [one is] walking.
+כדי היית – you would have been liable to have been killed and if you had died, you would have been liable for [the loss of] your life.
+
+Mishnah 4
+
+שתים לפניה – [The two blessings before the recitation of the Shema] – “who creates light”/יוצר אור and “love” [i.e “with great love, You, O LORD have loved us”/אהבה רבה]
+ואחת לאחריה – [The blessing] “True and established/אמת ויציב”
+ובערב – [And in the evening] one recites [the blessing(s)]
+שתים לפניה – “One brings on the evening twilight/המעריב ערבים” and “With eternal love/אהבת עולם”. 
+And two afterwards – “True and Certain/אמת ואמונה” and “Cause us to lie down/השכיבנו.”
+אחת ארוכה ואחת קצרה – Referring to the two [blessings recited] before the Shema, יוצא אור/”Who Forms light” is a “long” [blessing], in that it opens [with the words] “Praised [are You]” and concludes with “Praised [are You]” and similarly [with the blessing in the Evening service] “Who brings on the evening twilight” [which begins with “Praised are You” and concludes with “Praised are You”]. The blessing “Love” (“With great love” – and its evening equivalent “With eternal love”) is short as it concludes with “Praised [are You]” and does not open with “Praised [are You].”
+לחתום – with [the word] “Praised [are You, O LORD].”
+שלא לחתום – such as the blessings for fruits and blessing for the commandments.
+
+Mishnah 5
+
+מזכירין יציאת מצרים בלילות – The section of Tzizit (Ritual Fringes – the third paragraph of the Shema: Numbers 15:37-41) is said during the Recitation of the Shema at night, and even though the night time is not the time [for the wearing of] Tzizit, as it says, “look at it (and recall all the commandments of the LORD and observe them…)” to the exclusion of nighttime clothing, we recite it (Numbers 15:37-41) at night because of [the mention of] the Exodus of Egypt which is in it.
+כבן שבעים שנה – as I appeared old and not actually old, but because [the locks of] his hair had turned white on the day when he was appointed to be the Nasi/head of [the Sanhedrin] in order that he would look “old” and appropriate for the “presidency.” And on that self-same day, Ben Zoma expounded upon this Biblical verse.
+ולא זכיתי – I did win over by Sages and similar to this in the Talmud [is the episode] found in the chapter “B’not Kuttim” (chapter four of Tractate Niddah 38b), in that Rabbi Eleazar defeated the Rabbis, that is to say, he won out against them.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+היה קורא בתורה – The portion(s) of the Shema (i.e. Deuteronomy 6:4-9; Deuteronomy 11:13-21 and/or Numbers 15:37-41) [from the Torah scroll].
+והגיע זמן – [the time for the] recitation of the Shema [had arrived].
+אם כיון לבו יצא – According the words of [the opinion] which states: [The performance of] the commandments requires spiritual intentionality, one must explain if he indeed intended that to fulfill his religious obligation . [And according to the opinion] which states that [the performance of] the commandments does not require spiritual intentionality, he explains – if he intended to read as it is properly pronounced and according to Jewish law, excluding someone who reads to correct/amend the text – who is not reading the words as they are pronounced, but rather reading them as they are written to understand those things which are missing or additional, for in such a reading, one does not fulfill one’s religious obligation. And we hold like the opinion that teaches that [the performance of] the commandments requires religious intentionality (see Tractate Rosh Hashanah, Chapter 3, Mishnah 7 concerning the sounding of the Shofar on Rosh Hashanah and the reading of Megillat Esther on Purim which also deals with the question of “spiritual intentionality”).
+בפרקים –Further on, our Mishnah will explain what is meant by the term הפרקים/intervals.
+שואל מפני הכבוד – Ask of the welfare of someone who is honored and [for whom] it is appropriate to extend a greeting [first] – such as one’s father or one’s teacher or someone’s whose wisdom is greater than yours.
+ומשיב – And we do not have to say [that he may respond] to them if they greet you first.
+ובאמצע – [in the middle] of the chapter/section.
+שואל מפני היראה – A person whom one fears lest he may kill you, and surely you don’t have to say, that you may respond to a peaceful greeting [from him] but not out of one’s honor for that individual.
+רבי יהודה אומר באמצע – In the middle of the chapter/section, one may ask of the welfare of someone one fears, and respond peacefully to anyone whom one must [demonstrate] honor/respect.
+ומשיב שלום לכל אדם – If he greeted you first, and the law follows like Rabbi Yehuda and in all matters where it is prohibited to interrupt, so it Is also forbidden to speak in Hebrew as it would be in other languages.
+
+Mishnah 2
+
+בין ויאמר לאמת ויציב לא יפסיק – As it is written, “But the LORD is truly God.” (Jeremiah 10:10). Therefore, we do not interrupt between [the words] “I the LORD your God” (Numbers 15:41) and “truth” and this is the Halakha.
+והיה אם שמוע נוהג בין ביום ובין בלילה – As it is written (Deuteronomy 11:19), “and teach them to your children” and the study of Torah is practiced both during the daytime and during the nighttime.
+ויאמר אינו נוהג אלא ביום – which includes the portion of the Ritual Fringes/Tzizit (Numbers 15:37-41) which are not observed at night, as I states (Numbers 15:39), “look at it.”
+
+Mishnah 3
+
+רבי יוסי אומר: לא יצא – As it is written (Deuteronomy 6:4): “Hear” – Cause your ear to hear what your mouth utters. And the first teacher [of our Mishnah] holds that “Shema” is recited in any language that you hear, and the Halakha follows this first teacher.
+ולא דקדק באותיותיה – To emit them with one’s lips clearly – so that two words where the first letter of the second word begins with the same letter that concluded the first word – such as “Al L’va’vekha” (Deuteronomy 6:6 – “Take to heart”) עשב בשדך” (Deuteronomy 11:15 – “I will provide grass in the fields”), ועבדתם מהרה"” (Deuteronomy 11:17 – “and you will soon perish”) - that if you do not place a space between [these words] to separate them, you will end up reading these two (identicaletters as one letter.
+רבי יוסי אומר – And the Halakha is like Rabbi Yosi. However, ab initio, one must take care to be exacting in pronouncing the letters of the words (of the Shema) and similarly, one should be careful not (concerning the usage of the SHWA), to make a moving SHWA a resting one or a resting one a moving one, nor to make a strong DAGESH of something which is soft or a soft DAGESH of something that is strong. And one must articulate clearly the ZAYIN of the word “תזכרו” (Numbers 15:40 –“Thus you will be reminded”) so that it does appear as if one is saying, “תשכרו” (to be rewarded), with the letter SIN, to say, that you should receive great reward [for the performance of the commandments] – for it is inappropriate (see Tractate Avot, Chapter 1, Mishnah 3) “to serve the master [i.e. God] in order to receive a reward.”
+הקורא למפרע – Recite the third verse before he second and the second before the first, and other similarities.
+לא יצא – As it is written (Deuteronomy 6:6), “these instructions [which I charge you this day],” as they are, that is to say, as they are organized in the Torah. But however, if one first read the "ויאמר" passage (Numbers 15:37-41) prior to the והיה אם שמוע"” passage (Deuteronomy 11:13-21), or the “והיה אם שמוע” passage prior to “שמע” (Deuteronomy 6:4-9), it would appear that it is not important read out of order, and one fulfills [one’s obligation] since they are not set up that way, one after the other in the Torah.
+יחזור למקום שטעה – If between each section [of the Shema] he erred and did not know on which section he had interrupted (the appropriate order), and to which paragraph’s beginning he should return to, he should go back to the first interval – which is “והיה אם שמוע” (Deuteronomy 11:13-21). And Maimonides states that this is the first sentence: “ואהבת את ה' אלהיך” (Deuteronomy 6:5), and if he is in the middle of a section, he should stop [assuming that] he knows which section (of the Shema) that he is in, but if he doesn’t know which place and from which section he is in, he should stop and return to the beginning of that section. If he was reciting: “וכתבתם [על מזוזות]” and did not know if it was referring did not know if it was referring to “and you shall inscribe them” from the first section of the Shema (Deuteronomy 6:9) or the second section of the Shema (Deuteronomy 11:20), he should go back to the first mention of “you shall inscribe them” (Deuteronomy 6:9). But if he became doubtful after he had begun (the concluding verse of the second section of the Shema), “to the end that you and your children may endure” (Deuteronomy 11:21), he should not go back, since he is following the natural flow of the language [of the Shema].
+
+Mishnah 4
+
+נדבך – a layer of stones of a building such as “a course of unused timber for each three courses of hewn stone” (Ezra 6:4), and even though he is fearful that he might fall, and would not be able to focus (“have spiritual intentionality” during his recitation of the Shema) , the Sages did not require him to come down, for the Recitation of the Shema only requires spiritual intentionality for the first verse only (“Hear O Israel, the LORD our God, the LORD is One”).
+מה שאינן רשאין לעשות כן בתפילה – for Prayer (the Recitation of the Amidah) is [a plea for] mercy and requires spiritual intentionality. Therefore, one descends (from above) and prays (recites the Amidah).
+
+Mishnah 5
+
+חתן – [A groom] who married a virgin 
+פטור מקריאת שמע לילה ראשון – is exempt from the Recitation of the Shema the first night (of his marriage) because of the grave concern that he might not find her to be a virgin. And I heard that he fears lest he might his genitals might be mutilated through his [initial] intercourse [with his wife] and it is his preoccupation with this Mitzvah. And All-Merciful One (God) said (Deuteronomy 6:7), “and when you are away” – in your “going” (the commandment for sexual intercourse with one’s [virgin] wife is tied to the command “be fertile and increase” – Genesis 1:27) – which obligates you but also commands one’s exemption [from the recitation of the Shema].
+אם לא עשה מעשה – If he did not engage in sexual intercourse until Saturday night (after the conclusion of Shabbat) which is four nights that he was preoccupied [with his ability to perform his sexual obligations to his wife]. And from that point onwards, he becomes intimate with her and furthermore, is no longer preoccupied, and even though he has not yet performed his obligation [of intimacy with his wife], he is obligated to recite the Shema.
+
+Mishnah 6
+
+רחץ לילה הראשון שמתה אשתו – And even though a mourner (during Shivah) is prohibited from bathing.
+אסטניס אני – Cold and frost – from the word “tzinah”/cold – and it would cause pain/suffering if he would not wash and it is only forbidden during the days of his mourning to bathe for pleasure (i.e. swimming, lengthy hot shower).
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+לא כל הרוצה ליטול את השם יטול – If he is not considered a Sage and someone distinguished in other things, it would only be considered as excessive pride if he would attempt to show that he can demonstrate spiritual intentionality. And the Halakha does not follow Rabban Gamaliel. And we see that some of our Rabbis who say that nowadays, any person can recite the Shema on the first night (following their wedding) since in these generations, there is not that much spiritual intention on the other days and if he didn’t recite [the Shema] on the first night (following his wedding), it would appear like a greater haughtiness if he is able [to recite the Shema] with spiritual intentionality, in every hour other than now, because of his concern of fulfilling the Mitzvah of “being fruitful and multiplying.”
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מי שמתו מוטל לפניו – One of the relatives that is obligated to observe mourning rituals on them when [one’s dead relative] is lying before him for burial.
+פטור מקריאת שמע – because he is too preoccupied with the Mitzvah [of burial].
+וחילופיהן – since it is the practice that people switch off because everyone wants to have the merit of [participating in ] the Mitzvah of [accompanying the dead].
+את שלפני המטה – those whom are invited to carry [the bier] when the bier arrives near them [on the way to the cemetery].
+את שלאחר המטה – that is to say, whether [we are referring to] those who are in front of the bier or those who are behind the bier, if the bier is in need of them to help carry it, they are exempt [from reciting the Morning Shema].
+ואת שאין המטה צריך בהם – such as those who walk to accompany the deceased to merely honor him/her, are required [to recite the Shema].
+אלו ואלו פטורים מן התפילה – Since it (the recitation of the Amidah)is not mandated by the Torah like the Recitation of the Shema, and there are those who say because it (the recitation of the Amidah) requires greater spiritual intention.
+
+Mishnah 2
+
+להתחיל ולגמור – the first paragraph of the Recitation of the Shema (Deuteronomy 6:4-9).
+לשורה – that they would make row upon row [of comforters] surrounding the mourner to comfort him when returning from the grave.
+ואם לאו – that the path from the graveside until the place when they make the rows [of condolence for the mourner] and there is no time to begin and complete [the recitation of the Shema] until they would arrive at the rows [of condolence].
+הפנימים – those who can see the mourners.
+וחיצונים – those who cannot see the faces of the mourners.
+
+Mishnah 3
+
+נשים ועבדים פטורים מקריאת שמע – Even though it is a “positive, time-bound commandment”, and women are exempt from all “positive time-bound commandments,” you may possibly think we say (i.e., you may be misled to interpret) that [women] should be required, since there is [mention concerning the recitation of the Shema of] the “sovereignty of heaven,” it comes to teach us [that women are nevertheless exempt]; for [the wearing of] Tefillin is a “positive time-bound” commandment, but the nighttime and the Sabbath (and Festivals) are not times [for the wearing of Tefillin] and that since there is a juxtaposition between the [commandments of] Tefillin to that of the Mezuzah (which women are obligated to observe -see especially Deuteronomy 6:8-9) that women should be obligated [in the Mitzvah of Tefillin], it comes to teach us that this is not the case.
+קטנים – [A minor] who has arrived at the age of where he can be educated, they [the Rabbis] did not place upon his father the obligation to teach him to recite the Shema since he is not always with him at the times when the Shema is recited (morning and evening) and neither with Tefillin since [even] a normal minor does not know how to guard his Tefillin [properly] so that he would not [desecrate the Tefillin] by breaking wind in them.
+וחייבין בתפילה – Since Tefillah/prayer [The Amidah] is [a request] for mercy, and it is Rabbinic (as opposed to Biblical in nature), and the Rabbis established that even women [are obligated in Tefillah] and to educate their young in praying.
+ובמזוזה – For you might have said that since there is a juxtaposition between it [Mezuzah] and [the commandment to] study Torah (see especially Deuteronomy 11:19-20), that just as women are exempt from [the commandment of] studying Torah, as it is written (Deuteronomy 11:19), “and teach them to your children” – and not your daughters, so also here that they [women] would be exempted from [the commandment of [putting up a] Mezuzah, even though it [the commandment concerning the Mezuzah] is a “positive commandment which is NOT time-bound,” nevertheless, it comes to teach us [that women are required to observe the commandment of Mezuzah].
+ובברכת המזון – We must ask if women are obligated [in the recitation of] the Blessing After the Meal/Birkat HaMazon from [the perspective of] the Torah-law, since it is written (Deuteronomy 8:10) “When you have eaten your fill, give thanks to the LORD your God for the good land which He has given you],” this is a “positive commandment that is not time-bound” or possibly, [women] are not Torah-bound obligated to recite the Prayer after the Meal/Birkat HaMazon because it is written (Deuteronomy 8:10), “for the good land which He has given you,” but the land was not given to females, and it has not been [adequately] deduced.
+
+Mishnah 4
+
+בעל קרי – Ezra (444 BCE) decreed that a person who suffered a nocturnal emission/pollution should not read from the Torah, whether he saw the emission as an unavoidable accident or whether it occurred willingly until he immerses himself [in a Mikveh/ritual bath], and not because of [ritual] defilement or ritual purity since the words of the Torah cannot receive defilement but in order that Sages should not be found with their wives like chickens.
+מהרהר – He recites the Shema to himself when the time arrives for the recitation of the Shema.
+ואינו מברך לפניה ולאחריה – And even meditating to himself since these blessings are not a Torah-requirement (the blessings before and after the Shema), the Rabbis did not require it of him.
+ועל המזון מברך לאחריה – Since it is an obligation of the Torah (the recitation of the Blessing following the Meal).
+But he does not recite the blessing before, since it is not a Torah-requirement, and the Halakha has already been decided that [the requirement of] immersion has been voided, and those who have had a nocturnal emission recite the Shema in the normal manner and engage in Torah [study] and pray, reciting all the blessings and he should not contest the legality of the matter.
+
+Mishnah 5
+
+לא יפסיק – [He should not interrupt] his prayer completely, but rather shorten each blessing recited.
+עד דלא תנץ החמה – Since the ultra-pious ones are exacting upon themselves to complete (the Amidah) with sunrise, as it states (Psalms 72:5), “Let them fear You as long as the sun shines [while the moon lasts, generations on end].”
+יתכסה במים – and especially in turbid waters, where he cannot view his virile membrum but not in clear waters.
+במים רעים – badly smelling waters
+במי משרה – where they steep flax in them
+עד שיטיל לתוכן מים – Our Mishnah is elliptical [and is missing something] and this is what should be taught: that he should not recite [the Shema] near urine until he places water in it and the measure of the water that he should place in it [to negate] the urine from one urination would be [the equivalent of] one-fourth of a LOG (1 LOG = 6 eggs in volume).
+וכמה ירחיק מהם – [He should distance himself] from the urine so that he did not place in them water and from his defecation.
+ארבע אמות – And especially o his sides or in back of him but in front of him, he should distance [himself as far as he can see.
+
+Mishnah 6
+
+זב שראה קרי – Even though that he [who is afflicted with gonorrhea] has made himself impure for seven days because of his gonorrhea, and his immersion [in the Mikveh/ritual bath] does not purify him, nevertheless, he requires immersion according to the words of the Torah, according to the enactment of Ezra , since one who has a nocturnal emission and a menstruant woman , if she came to pray and discharged her seed, she considered to be like one who had a nocturnal emission, as a woman who releases her seed is defiled through her emission for three days after sexual intercourse. And from then onwards, her seed has decayed in her body and its not appropriate of having a fetus created from it. And this is the explanation concerning a menstruant woman who emits her seed during the time of intercourse which she engaged in the previous night before she saw it and when she engages in sex and finds that she is a menstruant woman; after she had engaged in intercourse, she requires ritual immersion.
+ורבי יהודה פוטר – Even a woman who engaged in sexual intercourse and saw that she had become a menstruant woman, Rabbi Yehuda exempts, even though ab initio, she should immerse herself, and one can say that her obligation of immersion was prevented. And we have already written above that she did not have to engage in ritual immersion because it was a decree that most of the community could not could not follow.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+תפלת השחר עד חצות – Since the morning daily offering is offered until noon, according to the Rabbis, and according to Rabbi Yehuda, is not offered other than up until the fourth hour of the day. “Until the fourth hour” is until the end of the fourth hour which is one-third of the day at the time when the day has twelve [equivalent] hours, and so is its time is forever, until the end of the first third of the day, according to the length or shortness of their daytimes, as we have written above regarding the [recitation of the] Shema. And the Halakha follows Rabbi Yehuda.
+תפלת המנחה עד הערב – until it gets dark.
+עד פלג המנחה – the time of the “small Minha” which is from nine-and one-half hours [into the day] until the nighttime, which is [the equivalent of] two-and-one-half hours. Hence it is found that “Plag HaMinha” is one half of this measure which is one and one-quarter hours, and that the determined law/practice [in this matter] is that he who followed [the Sages] followed them, and he who followed [Rabbi Yehuda] followed him, and he who wants to follow the words of the Sages and recite the afternoon prayer until the evening should do so, as long as he does not recite the evening prayer at that time, since he considers that daytime period for the matter of reciting the afternoon service, he is not able to consider it nighttime and to recite] the evening service. But, if he comes to act according to the words of Rabbi Yehuda, that he should not recite the afternoon service other than until “Plag HaMinha” (i.e., 4:45 pm), which is an [halakhic] hour-and-a-quarter before the nighttime, he should do so, and from that point onwards, he may recite the evening service.
+אין לה קבע – Its time [the evening service] is all night long, but when it [the Mishnah] teaches, “Ein Lah K’vah/It has no fixed time,” and it doesn’t teach, “its time is all night long” – it comes to teach us that the evening service is optional, since it was [considered] parallel to the offering of the limbs and fats which are offered all night, and these are optional, since when the blood is poured, the sacrifice is accepted, even though the limbs and fats were defiled or lost. However, nowadays, it (the recitation of the evening service), has been accepted as obligatory.
+ושל מוספין כל היום – But if he recited [Musaf] later after the seventh hour, he has fulfilled his religious obligation, but he is called a sinner, and this is the Halakha.
+
+Mishnah 2
+
+מה מקום – that is to say, what is its nature?
+שלא תארע תקלה – that no stumbling block should come through me, as it is explained in the Baraitha: “that I should not stumble in a matter of Halakha and that my colleagues would rejoice [in my being in error],” that evil should come upon me in that I caused them to be punished [through my errant decision].
+אני נותן הודיה על חלקי – I express thanks for the good that has been my portion that my I have been placed among those who sit in the House of Study. And these two prayers [recited] when one enters the House of Study and when one leaves it are obligatory upon each and every person to recite them and so we say in the Baraitha – When he enters: What should he say? And when leaves, what should he say? – implying that it is obligatory to recite them [both].
+
+Mishnah 3
+
+מעין שמונה עשרה – There are those explain in the Gemara that a person recites a shortened form of each of the middle blessings in the Amidah and recites the concluding blessing for each one. And there are those who say [the prayer] “הביננו – O Lord our God, Cause Us to Understand [and to] Know Your Ways” which is one blessing which has an abstract of each of the middle blessings of the Shemoneh Esreh and we conclude this with the blessing, “Praised are You, who hearkens to prayer.”
+שגורה בפיו – learned and fluent in it. And the Halakha is like Rabbi Akiva – for an individual whose prayer is not fluent in his mouth or is in a hurry , should recite the first three blessings [of the Amidah] and the last three blessings [of the Amidah] and the “הביננו” prayer in the middle , which is an abstract of all the middle [blessings], except for [the Amidah] during the rainy season since a person should not recite הביננו"” because he must mention the “request for rain” [“ותן טל ומטר לטובה – provide dew and rain for a blessing”] in the “blessing of the years” and also except for Saturday evenings and the conclusion of holy days where he needs to recite the Havdalah prayer in the [fourth] blessing, "חונן הדעת" – who grants knowledge.”
+
+Mishnah 4
+
+העושה תפלתו קבע – That his prayer appears to him like a burden, and the word “קבע/fixed” implies that it is like a fixed statute upon me to pray and I have to fulfill it.
+מתפלל תפלה קצרה – And what is this short prayer? That he recites: “Save O LORD, your people…”
+בכל פרשת העבור – Even at the time when they are turning aside to sin, “may their needs be revealed before You to have compassion upon them.” “פרשת”/crossroads – means “turning aside.” “העיבור”- of the crossroads. But the Halakha does not follow Rabbi Yehoshua, but rather, the prayer that is recited in a place of danger is “The needs of your people are many, etc.” And when a person recites it as he is walking, he does not recite the first three or last blessings [of the Amidah] but when he passes through the place of danger and is able to compose himself at ease, he must go back and recite the Amidah as it has been established if the time for its being recited has not yet passed.
+
+Mishnah 5
+
+היה רוכב על החמור ירד – The Halakha does not follow the [opinion of this] anonymous Mishnah but rather whether or not he has someone who can hold his donkey or not, he should not descend [from it] because his mind is not at ease when he descends [from it].
+יחזיר את פניו – [He should turn his face] towards Jerusalem, as it says (I Kings 8:48), “and they pray to You in the direction of their land…”
+יכוין את בלו כנגד בית קדשי הקדשים – as it states (I Kings 8:35), “and then they pray towards this place…”
+
+Mishnah 6
+
+באסדא – much wood tied and fastened together on which they float them on the river and people walk upon them, and in the language of the Bible (II Chronicles 2:15), they are called “rafts.”
+
+Mishnah 7
+
+אין תפלת המוספים אלא בחבר עיר – In communities of the city, that is to say, as a tzibbur/congregation and not as an individual.
+בחבר עיר ושלא בחבר עיר – whether as a congregation or as an individual.
+ר' יהודה אומר משמו – in the name of Rabbi Eleazar ben Azariah. There is a difference between the first teacher [of our Mishnah] and Rabbi Yehuda: An individual who dwells in a city where there aren’t ten [individuals – for a Minyan], according to the First Teacher [of our Mishnah] according to the opinion of Rabbi Eleazar who said, that they did not establish this other than with a community of the city, then an individual is exempt. But according to Rabbi Yehuda, an individual is only exempt when he is in a place where ten [individuals are found] and the שליח ציבור/emissary of the congregation exempts him. And the Halakha follows the Sages.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+אין עומדין...מתוך כובד ראש – surrender and fear/awe, as it is written (Psalms 2:11), “Serve the LORD in awe;” and this “service” is prayer.
+שוהים שעה אחת – at the place where they came to pray.
+אפילו המךל שואל בשלומו – and specifically a Jewish king, but a king who worships idols and constellations, you interrupt [yourself] so that he would not kill you.
+אפילו נחש כרוך על עקבו – specifically a snake which most of the time does not bite, but a scorpion or a viper from the things that do indeed bite and kill, you interrupt [your recitation of the Amidah].
+
+Mishnah 2
+
+מזכירין גבורות גשמים – The words “Who Causes the Wind to blow” is not the language of a request, but rather the language of mentioning and praise, and because the rains are one of the powers of the Holy One, blessed be He, as it is written (Job 5:9-10), “Who performs great deeds which cannot be fathomed…Who gives rain to the earth” – and because of this, we call it the “גבורות גשמים/the Power to cause the rain to fall.”
+ושאלה – [The words] “who causes dew and rain to fall for a blessing” is a request.
+בברכת השנים – Since these (in this blessing) are for sustenance, [the Rabbis] established their request in the blessing of sustenance.
+והבדלה – on Saturday night (after Shabbat is over)
+בחונן הדעת – [Chonen HaDaat] which is the first blessing of the weekday. And in the Jerusalem Talmud, they asked: Why was Havdalah established to be recited in “"חונן הדעת (the fourth blessing of the Amidah)? For if there is no knowledge, how can one know about Havdalah (the ceremony that separates between the conclusion of the Sabbath and the beginning of the workweek)? And this is the Halakha.
+
+Mishnah 3
+
+על קן צפור יגיעו רחמיך – Just as Your mercy reached the bird and you decreed (Deuteronomy 22:6), “Do not take the mother together with her young,” so too should God have compassion upon us as well.
+משתקין אותו – [We silence him] for making the Holy One, blessed be He’s attributes ones of mercy, and they are none other than decrees of the King upon his servants.
+על טוב יזכר שמך – Implying on Your [God’s] goodness (alone) we give thanks to you, but we do not thank Him [God] on the bad things , and yet we are obligated to bless God on the bad things as we do on the good things (see Tractate Berakhot, chapter 9, Mishnah 5).
+מודים מודים – which [when you repeat the word “Modim/We thank you,” it appears like one is accepting upon oneself multiple deities, and the Jerusalem Talmud explains that this when it is recited by the community, whereas for an individual [worshipper], they are [words of] supplication.
+ולא יהא סרבן באותה שעה – In the manner of those who descend before the Ark [to lead the service] that they must refuse once, but he should not refuse when they [the members of the congregation] tell him, “go down,” because it is shameful that the Prayer is interrupted so much.
+
+Mishnah 4
+
+לא יענה אחר הכהנים אמן – at the conclusion of each blessing such as the rest of the congregation does (i.e. After the Kohanim, at the prompting of the שליח ציבור/emissary of the congregation, recites each word in Hebrew of – “May the LORD bless you and guard you” – the congregation would answer “Amen.”).
+מפני הטירוף – that he (the שליח ציבור/emissary of the congregation) would not be confused and err since the שליח ציבור/emissary of the congregation would need to begin the second blessing and recite it to them (the Kohanim), word by word, and if he would answer “Amen,” (following the completion of the recitation of the blessing by the Kohanim), he would not be able to concentrate and return to his prayer speedily , and to begin the blessing in the appropriate manner that he should begin.
+לא ישא את כפיו – Lest he is unable to concentrate and return to his prayer (repetition of the Amidah and to begin “שים שלום/Grant peace” (the concluding blessing of the Amidah), as his mind would be confused due to his fear of the congregation.
+ואם הבטחתו – that is if he is self-assured that he won’t become confused from the fear of the congregation.
+
+Mishnah 5
+
+אם שגורה תפלתי – ordered/arranged well in my mouth, that is acceptable and I would not stumble in it.
+שהוא מטורף – that the infirm individual would be rejected (bound to die), such as (Genesis 44: 28), “alas, he was torn by a beast. ” Another explanation: it is the language (Tractate Berakhot 5b) of: “his prayer is thrown in his face” (i.e. rejected); that is to say, the prayer that they prayed for him is rejected and troubled and not accepted.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+כיצד מברכין...חוץ מן היין – Since out of its importance (i.e., the wine), they (i.e., the Rabbis) established a blessing of its own.
+בורא מיני דשאים – Since there is the midst the “fruit of the ground,” herbs and seeds such as pulse and Rabbi Yehuda requires a recognized blessing for each species/kind. But the Halakha does not follow Rabbi Yehuda. But since it teaches in the Mishnah that on vegetables we recite [the blessing] “who creates the fruit of the ground,” these kinds of vegetables where is customary to eat them raw and he ate them raw, or where it was customary to eat them cooked and he ate them cooked. But those [vegetables] where it was customary to eat raw and he ate them cooked, or [conversely], where it was customary to eat them cooked and he ate them raw, , he only recites [upon them] the blessing “שהכל/for all things [created by (God’s) word].” And those vegetables that we eat either raw or cooked, we make the blessing, “who creates the fruit of the ground/בורא פרי האדמה” whether he [ate them] raw or cooked.
+
+Mishnah 2
+
+ברך על פירות האילן וכו' – Whenever one takes hold of fruit that comes from a branch and that branch itself produces fruit in the following year (i.e., “perennial”), it is called a “tee” and we make the blessing on its fruits, “בורא פרי העץ/who creates the fruit of the tree;” but, where one takes hold of it [the fruit] and the branch does not remain to produce in the following year, we do not recite the [same] blessing on them, but rather, “בורא פרי האדמה/who creates the fruit of the ground.”
+על כולן אם אמר שהכל יצא – And even on bread and even on the wine (i.e., fruit of the vine). However, ab initio, one should not eat any fruit if he does not know at first the appropriate blessing to be recited on it.
+
+Mishnah 3
+
+נובלות – fruit that fell from the tree prior to being fully ripened.
+גובאי (species of edible locusts) – clean/pure locusts
+מין קללה – unripe fruit and locusts come from a curse; and the Halakha does not follow Rabbi Yehuda.
+
+Mishnah 4
+
+מין שבע – wheat, barley, vines, figs, pomegranates, olives and dates, which are preferred since through them, the Land of Israel is praised (see Deuteronomy 8:9).
+מברך על איזה מהם שירצה – which are beloved to him, and the Halakha follows the Sages.
+
+Mishnah 5
+
+פטר את היין שלאחר המזון – These words [refer to] Sabbaths and Holy Days where it is customary to impart the character of an appointed meal (Sabbath or Holy Day) on the wine after the meal when reciting the blessing on the wine prior to the [start of the] meal, with the assumption that he has already recited the blessing, but on other days where it is not customary to impart the character of an appointed meal through wine after the meal, the blessing on the wine prior to [the start of] the meal does not exempt one [from being required] to recite a blessing after the meal. And every [expression] of “after the meal” as taught in this Tractate is after one has removed their hands from the bread prior to their recitation of the Blessing after the Meal/ברכת המזון.
+פרפרת – Everything that serves as a relish for bread such as meat, or eggs or fish is called appetizer/פרפרת; and sometimes they would bring appetizers before the meal/main course, in order to continue the eating and then they once again bring other "פרפרות" after the meal/]dessert] after they have withdrawn their hands from the bread.
+מעשה קדרה – Such as flat cakes and grist of early ripened and tender barley which are boiled in water such as pancakes and other similar things. And there are those who explain the word “פרפרת” of our Mishnah as shrunken pieces of bread (soaked) in a bowl which does not appear to look like bread, and on which (when we consume it), we recite the blessing on it, “בורא מיני מזונות/Who Creates various kinds of foods.” And now, it is appropriate that we should teach, “If one has made the blessing on the appetizer, one is not exempt from reciting the blessing on the bread,” even though it also is a form of bread. But something that has been made in a pot exempts us [from reciting the blessing on the bread]. And the School of Shammai holds that just as if we made a blessing on the appetizer, we are not exempt from [reciting the blessing on] the bread, similarly, we are exempt by something made in a pot. And the Halakha does not follow the School of Shammai.
+
+Mishnah 6
+
+היו יושבין – Without reclining and the sign is that they were not gathered to eat together, since it was customary when groups of people gather together to eat, they would recline on couches and eat and drink while leaning to the left.
+כל אחד מברך לעצמו – For they did not have an established meal without reclining. However, if they said: “Let us go and eat bread in a certain place,” even though they did not recline, it is as if they had reclined, and one makes the blessing for (i.e. on behalf of) everyone and they join together also for the invitation [to recite ברכת המזון/The Blessing after the Meal].
+בא להם מים בתוך המזון כל אחד מברך לעצמו – Since the esophagus is not free, and the hearts of those leaning are not facing the individual who is making the blessing, other than to swallow what is in their mouths. If so, there is concern lest a person choke when he comes to answer “Amen” [to the blessing recited].
+והוא אומר על המוגמר – He who recites ברכת המזון/The Blessing After the Meal, he is the one reciting a blessing on the spices on perfume, “who creates the trees of spices/בורא עצי בשמים”, and even though that there is one that is preferable to it, even so, since he began with one, he would move to the other.
+לאחר הסעודה – After [reciting] ברכת המזון, that currently is not [connected to] the needs of the meal, even so, since he has begun reciting other blessings, he should finish them.
+מוגמר – they were accustomed to bring trees of spices/perfume after the meal snuff-dishes on a fire for the purposes [of providing] a good smell.
+
+Mishnah 7
+
+מליח – every salty thing.
+שהפת טפלה לו – Whomever ate a large meal [consisting of] extremely sweet fruits, eats afterwards something salty to sever the moisture that is stuck is attached in his body on account of the large amount of fruits [consumed], and because he is incapable of eating something salty alone, he eats from the bread with it. But the salty [food] alone is essential and the bread is secondary to it.
+
+Mishnah 8
+
+מברך אחריהן שלש ברכות – Anything from the seven species, [after eating] one recites the three blessings [of ברכת המזון] as Rabban Gamaliel holds that [the words] “when you have eaten your fill, give thanks [to the LORD your God” (Deuteronomy 8:10), does not refer to bread alone, but to all seven of the species that are mentioned above in the portion of this verse (ibid., verse 8, “a land of wheat and barley, of vines, figs and pomegranates, a land of olive trees and honey”). And in this verse, the three blessings are hinted at: “give thanks” – this is the blessing for food; “for the…land” – this is the blessing of the Land (of Israel); “for the good [land which He has given you]” – [this is the blessing of] “who builds Jerusalem.” And similarly, he says, “that good hill country and the Lebanon” (Deuteronomy 3:25).
+וחכ"א ברכה אחת – [One blessing] that is an abstract of the three blessings; if he ate grapes, figs, pomegranate, olives or dates, he recites the blessing, “on the tree and on the fruit of tree and on the splendid good land, etc.” and concludes the blessing [with the words: Praised are You….] on the Land and on the fruit thereof.” And in the land of Israel, one concludes the blessing: “on the Land and on its fruit.” And this blessing itself he would recite, “on the wine,” but he would open [with the words]: [Praised are You….] on the wine and on the fruit of the vine” (see Berakhot 44a). And on ever thing that is made from the five kinds of grain (i.e., wheat, rye, barley, spelt and oats), he would substitute [the words] “for the sustenance and on the provision” for “on the tree and the fruit of the tree” and conclude [the blessing with the words, “Praised are You…] for the sustenance and on the provision.”
+אפילו אכל שלק – [overboiled] vegetables and it is the meal that he depends upon [for nourishment, making a meal of it], he recites the three blessings of “when you have eaten your fill, [give thanks [to the LORD your God] (Deuteronomy 8:10), since it refers to what he has eaten. And the Halakha follows the Sages, that we do not recite the three blessings [of Birkat HaMazon] other than for bread , and on the seven species [of the Land of Israel], we recite the one blessing that is an abstract of the three [ברכה אחת מעין שלש] , but on all other things, we recite “בורא נפשות רבות וחסרונן/Who Creates Many Souls [who have] their Deficiencies/lacking”. And the explanation of the word, “חסרונן”/Deficiencies/that which they are lacking, such as bread and water where it is impossible to exist without them “on everything that [God] created for a living person to exist , that is to say, on everything in the world that also, had it not been created, human beings could exist and everyone was not create for pleasure and additional goodness and because there is this blessing, these two matters are covered in one long blessing that begins with “Praised [are You]” and concludes with “Praised [are You]” as it is found in the Jerusalem Talmud , “Praised are You, O LORD, eternal life of the universe.”
+השותה מים לצמאו – Specifically [drinking water to quench one’s thirst], he recites the blessing, “For all things [that will be like God’s word]/שהכל נהיה בדברו".” But if one drinks water in order to swallow [i.e. wash down] some food that is stuck in his throat, he does not recite a blessing.
+רבי טרפון אומר בורא נפשות רבות – He recites he blessing before drinking the water, but the Halakha does not follow Rabbi Tarphon, but rather, beforehand, recites “Shehakol” and afterwards, “בורא נפשות רבות”/Who Creates many souls.”
+
+Chapter 7
+
+
+
+Mishnah 1
+
+שלשה שאכל כאחד חייבין לזמן – to join oneself to [the group] together to recite [Birkat HaMazon] in the plural [formulation], “let us bless/give thanks for what we had have eaten of His {God’s].”
+דמאי – produce of the masses (lit., “ignorant ones”) which are called “DEMAI”/doubtfully tithed, that is to say, this – have they been tithed or not? Since they are suspected regarding the tithes. (Note: Generally, the masses (common people – who are not known as Haverim/colleagues who are considered trustworthy) would give תרומה גדולה– the 2% tithe of their produce to a Kohen, but they might not necessarily give 1/10th of the rest to a Levite- known as מעשר ראשון/First Tithe or take 1/10 of the remainder to Jerusalem in years 1,2,4 and 5 of the seven year cycle to be consumed there- known as מעשר שני/Second Tithe), and the Sages forbade eating from their produce until they would tithe it, and if one ate [from produce] that was not tithed, one recites the [appropriate] blessing on it and it is not considered a Mitzvah performed on account of a sin, since most of the masses do tithe.
+שנטלה תרומתו – And even though they may not have taken from it the תרומה גדולה/the Great Tithe (for the Kohen), such as the son of a Levite who took his portion (מעשר ראשון) for them prior to the Kohen taking his תרומה גדולה portion (2% of the entire individual’s produce, and the Kohen who should have taken his תרומה גדולה first [which is] one-fiftieth (1/50), as the All-Merciful (in the Torah) calls it “[the] first [portion]” (see Numbers 15:20); it is found that the תרומה גדולה of the Kohen is amidst this tithe one of fifty, besides the תרומה מעשר that the Levite is obligated to separate out the tithe from his tithe to give to the Kohen (1/10 of his received gift goes to a Kohen), and our Mishnah teaches us that he the Levite is exempt from separate out תרומה גדולה (the “Great Tithe” of 2% that all Israelites must give), as it is written (Numbers 18:26), “you shall set aside from them one-tenth of the tithe as a gift to the LORD.” “One tenth of the tithe” I said to you and not “תרומה גדולה/the Great Tithe”, but one-tenth of the tithe [only].
+מעשר שני והקדש שנפדו – Such as the case where he gave the principal but did not give the extra one-fifth, that the owners that fifth, and our Tanna/teacher comes to teach us that the one-fifth does not invalidate an act by its omission.
+והשמש שאכל כזית – you might be under the impression that since the waiter/attendant lacks having a regular appointment (i.e., being regularly there), [but simply] comes and goes, that we would not invite him [to recite ברכת המזוןas part of a group], but [the Mishnah] comes to teach us that in all of these cases, it teaches us, that even though it appears to be forbidden, there is no blessing recited in the midst of a transgression.
+והכותי – From the those who worship idols and constellations which the King of Ashur brought [with him] from Cuth (a Babylonian town whence Assyrian colonists were introduced into Samaria) and from the other lands and dwell with them in the cities of Samaria who converted out of fear of lions that would eat them as explained in II Kings 17:24-41. And they observed the written Torah and all the commandments that they took hold of, they observed punctiliously more than the Israelites, therefore, people accepted them in some of the commandments until they examined them [more closely] and found among them the image of the pigeon at the top of Mount Gerizim that they would worship and from then on, they considered them as those who totally worship idols and constellations. Therefore, nowadays, we do not invite a Cuthean to participate [in the group recitation of ברכת המזון; see especially verse 41 of II Kings 24.)
+אכל טבל – Grain from which the heave-offering (for the Kohen) and the tithes (i.e. First and Second Tithes) had not been taken is called TEVEL/טבל [where produce is in that stage in which the separation of Levitical and Priestly shares respectively is required, before you may partake of them], and the explanation of טבל is “it is not good” (the word טבל is a aggregate of these two words), and it is not necessary to say, טבל according to the Torah, but even טבל according to the Rabbis, such as grain that grew in a pot without a hole, which is only considered טבל according to the Rabbis, we don’t invite that individual to participate [in the group recitation of] ברכת המזון.
+ומעשר ראשון שלא נטלה תרומתו – We are not dealing with תרומת מעשר (the tithe that the LEVITE must make to the KOHEN from what he received from other Israelites as מעשר ראשון/First Tithe), since that is complete TEVEL – but rather such as the case where the Levite preceded a Kohen at a pile [of grain] after it had been shaped into an even pile, which had been designated for TERUMAH from the Torah, and he (the Levite) took the First Tithe first and one-fiftieth of it is appropriate for the תרומה גדולה/the Great Terumah for the Kohen, and as long as he (the Levite) did not give from it תרומה גדולה, even though he separated out תרומת מעשר (the heave-offering of the tithe), we don’t invite him to join the group [recitation of ברכת המזון]. But if he (the Levite) came prior [to the Kohen] with regard to ears of corn, he does not have to separate the heave offering/תרומה גדולה, as we have written of above earlier.
+ומעשר שני והקדש שלא נפדו – And we don’t need to say that they were not redeemed at all, for this matter is simple, but rather, that they were redeemed, but not redeemed properly , such as the case where a person redeemed the Second Tithe/מעשר שני in broken ware vessels of silver or in a coin that did not have a shape as the All Merciful-One (God) said (Deuteronomy 14:25), “Wrap up the money [and take it with you to the place that the LORD your God has chosen],” in a form that has a shape, and that which was sanctified for the Sanctuary which was redeemed by land and not by money, for the All-Merciful One (God) said (Deuteronomy 14:25), “You may convert them into money” (not the exact quotation in the Hebrew).
+והשמש שאכל פחות מכזית – [This section of the Mishnah] is questionable/unnecessary, but since he retracted for the majority, out of need, , he also retracted for this.
+והעובד כוכבים – We are speaking of a [potential] convert who [was] circumcised but did not [as yet] immerse [in a Mikveh/Ritual bath], for as long as he did not immerse, he is an idolater (non-Jew), and he is not [considered] a convert until he is [both] circumcised and immersed [in a Ritual bath/Mikveh].
+
+Mishnah 2
+
+וקטנים אין מזמנין עליהם – Especially small children who do not know to Whom they are reciting a blessing (ברכת המזון ) a minor who knows to Whom He is reciting a blessing, they may invite him to join [in the group recitation of ברכת המזון], and there is something remarkable that says that we are not speaking about a minor who knows to Whom they are reciting the blessing that we invite him to join [in the group recitation of ברכת המזון] but rather with a child who is thirteen years of age plus one day, who has not brought forth two pubic hairs (which demonstrate his having attained adulthood), and he is called a “blossoming minor” but younger than this, we do not invite him to join [in the group recitation of ברכת המזון] , even if he knows to Whom we are reciting this blessing. And in the Jerusalem Talmud, they bring the Practical Halakha, that we don’t invite the Minor at all, until he grows up and brings forth two pubic hairs. And women invite other [women] to recite ברכת המזון as a group for themselves and slaves invite other [slaves] to recite ברכת המזוןas a group for themselves., but women are not [invited] with slaves because of licentiousness [that would ensue].
+
+Mishnah 3
+
+בשלשה והוא אומר ברכו – For even without himself, there is a group to be invited/Zimmun and similarly for all of them.
+אחד עשרה ואחד עשרה רבוא – The beginning of the Mishnah is Rabbi Akiba as he said, just as we find in the synagogue when we have arrived at ten, there is no division [of the community] whether there are many or few, so too here [in this case], there is no division [of the group into smaller units].
+במאה אומר נברך לה' אלהינו – The concluding phrase of the Mishnah is all [according to] Rabbi Yosi HaGelili, who said that according to majority of the community, they recite the [appropriate] blessing, as it says, “Psalms 68:27): “ln assemblies bless God,[ the LORD, O you who are from the fountain of Israel].” But the Halakhic decision is that from three [adult males] until ten [adult males] but the tenth is not included, the person who blesses (as the leader) recites: “Let us bless [Him] that we have eaten from what is His, and everyone answers: “Blessed that we have eaten from what is His, and through His Goodness we live.” And ten or from ten and above, the person leading the blessing states, “We give praise to God that we have eaten from what is His and through His goodness we live.
+רבי ישמעאל אומר ברכו את ה' המבורך – and the Halakha is according to Rabbi Yishmael.
+
+Mishnah 4
+
+אינן רשאין לחלק – Since an obligation of invitation [to a group recitation of ברכת המזון] falls upon them.
+וכן ארבעה וכן חמשה – The “three” [of that group of four or five] (cannot separate) to recite ברכת המזון for themselves and the individual should separate himself off from them, for he also has an established obligation for the appeal to participate in the group recitation [of ברכת המזון], it says Psalms 68:27), “In assemblies bless God, [the LORD, O you are from the fountain of Israel].” And the determined Halakhic practice is that from three individuals until ten individuals, but not including ten, the person reciting the blessing says, “Let us thank Him whose food we have eaten/נברך שאכלנו משלו,” and everyone responds, “ברוך שאכלנו משלו ובטובו חיינו/Blessed is [He] whose food we have eaten and through whose goodness we live.” And with ten or more than ten people, the leader says, “נברך לאלהינו שאכלנו משלו/Blessed is our God whose food we have eaten.” And everyone answers: “ברוך לאלהינו שאכלנו משלו ובטובו חיינו/Blessed is our God whose food we have eaten and through whose Goodness we live.”
+ששה נחלקין – in order to have a group recitation (of three individuals for ברכת המזון) and another equivalent group over there, until one reaches the number “ten.” But with ten individuals, we do not divide the group since it would obligate them to a have a group recitation including the mention of God’s name until there would be twenty and only then could they divide into two [separate] groups if they desired.
+
+Mishnah 5
+
+ואם לאו אלו מזמנין לעצמן – And at the time where the attendant/waiter serves the two groups, even though each group does not see the other, the waiter/attendant combines them.
+אין מברכין על היין – “Who Creates the Fruit of the Vine/בורא פרי הגפן”.
+Until putting water into it, since their wine is extremely strong, and it was not appropriate to drink without water [added to it]. Therefore, since it was not changed for the better, and he did not change his blessing, we recite on it [the blessing] “בורא פרי העץ/Who Creates the fruit of trees,” like [we would recite] on grapes. But the Halakha does not follow Rabbi Eliezer.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+אלו דברים – [According to the School of Shammai], he recites the blessing on the [Sabbath and/or Holy] Day – at the beginning the Sanctification of the Day and afterwards, recites the blessing on the wine, “Who creates the fruit of the vine/בורא פרי הגפן”, since he first sanctifies the day and afterwards the wine comes on the table because of the day – and just as he sanctified [the day] at its outset, similarly before the blessing of the wine (based upon the principle: "תדיר ושאינו תדיר, תדיר קודם"/"That which is more frequent vs. that which is less frequent, the more frequent comes first” – see Tractate Horayot, Chapter 3, Mishnah 6).
+מברך על היין – [According to the School of Hillel, he recites the blessing on the wine] first, and the same applies to making Kiddush on the Bread (if he lacks fruit of the vine) since the wine or the bread cause [the need to] Sanctification of the Day, for if he doesn’t have wine or bread, he cannot recite the Sanctification/Kiddush.
+
+Mishnah 2
+
+בית שמאי אומרים: נוטלין לידים ואחר כך מוזגין את הכוס – For if you say “pour the cup” first, as a preventive measure, lest they defile the liquids that fell on the back of the cup on account of one’s hands, for hands prior to washing them are considered impure in the second-degree, and they defile liquids to become impure in the first-degree, and these liquids would come back and defile the outer surface of the cup, for the liquids that were defiled, defile utensils, according to the Rabbis, but they were lenient in this defilement for the utensil whose back was defiled by liquids [which] are impure, what is inside [the utensil] is not defiled nor one’s hands nor its (the utensil’s) rim. And the School of Shammai thinks that it is forbidden to use the cup whose back is impure, even though the inside was not defiled, as a preventive measure, lest splashing [of liquid] of drops from inside [the cup] touch the outer surface of the cup , and the liquids would acquire defilement on account of the outside of the cup, and would defile the hands, and since it is forbidden to use a utensil whose outside are impure, therefore, we wash our hands first and thereafter pour the cup [of wine], in order that the liquid on the outside of the utensil would not receive defilement on account of the hands – and the outside of the utensils would be found to be [ritually] impure, on account of those liquids and we would be using something that is in a forbidden state; but the School of Hillel thinks that there is no prohibition to use a utensil whose external parts are impure; therefore, we pour the cup [of wine] first and drink it and afterwards wash the hands, for if one would say that we wash the hands first and afterwards pour the cup, as a preventive measure lest the external parts of the cup would be impure, for it is permitted to handle a utensil whose external parts are impure, even if one’s hands are not dried well , which would defile the external parts of the utensil, the liquids on his hands and those liquids that had been made “first-degree” impure would defile the hands and it would be found that he would be eating with unclean hands.
+
+Mishnah 3
+
+מקנח ידיו במפה – From his first hand-washing and place it on the table and wipe his hands with it throughout from the filth of the cooked food; and he should not place it [the napkin] on the cushion on which he sits, as a preventive measure, lest the cushion becomes defiled in the first-degree, and the liquid comes in close contact with the napkin on account of the drying of the hands, and that liquid when it comes in contact with the cushion becomes [defiled] in the first-[degree], and the liquids become [defiled] in the first-[degree], and defile the hands when one wipes [one’s hands] with it continuously during the meal, but concerning the table [itself], there is no preventive measure made, for it is forbidden to use a table which is defiled in the second-degree. But the School of Hillel holds that it is permitted to use a table which is impure in the second-degree. Therefore, he should not leave the napkin on the table, lest the liquids become defiled that are on the napkin on account of the table and in turn would defile the food there, and if he leaves [the napkin] on the cushion, everyone should not suspect lest his hands became defiled; better that his hands become defiled – since they are not an essential principle from Torah law, since the washing of the hands for unconsecrated objects is not from the Torah and they don’t defile foods which have an essential principle from the Torah, for [something that is] unclean from the first-degree makes something unclean in the second-degree for unconsecrated objects from the Torah [perspective].
+
+Mishnah 4
+
+בית שמאי אומרים: מכבדין את הבית – A place where they ate [a meal], we put the room in order (i.e. clean it/sweep it} from the remnants of the food that became crumbled on it, and afterwards, we wash our hands with מים אחרונים/The Latter Waters, since there are times when the attendant is an עם ארץ/ignoramus (and someone not necessarily punctilious in the separation of tithe) and he leaves the crumbs of an olive’s bulk there, and if one says that one should wash one’s hands first, you might lose the foods from the “Latter Waters/מים אחרונים” that spray on them and become detestable. The School of Hillel holds that it is prohibited to use an attendant who is an ignoramus (of Jewish law, especially, the laws of ritual purity), since an attendant who is a Torah scholar would not leave crumbs of an olive’s bulk, but would remove them, and if the water ( מים האחרונים) sprays upon the crumbs, it is meaningless, since those crumbs do not add up to an olive’s bulk, it is permitted to get rid of them with one’s hand. But the Halakha is in accordance with the School of Shammai in that it is permissible to use an attendant who is an ignoramus.
+
+Mishnah 5
+
+נר ומזון – He who ate on Shabbat after [reciting] the Minha/Afternoon Service, and it became dark and he had not yet completed his meal and he doesn’t have more than a cup’s worth of wine, the School of Shammai states: [One recites the blessings for] the Candle, the Meal, the spices and the Havdalah prayer, since everyone [holds] that Havdalah [is recited] at the end, so that when one “leaves” a day, we do it as late [as possible] in order that it (the Sabbath) would not seem to him like a burden. They (the Schools of Hillel and Shammai) did not disagree other than on the Candle and on the Spices, for the School of Shammai holds [that we recite the blessings in the following order]: Candle, the Meal, and afterwards the Spices. And the School of Hillel says [that we recite the blessings in the following order]: The Candle, and the Spices, since both the Candle and Spices are mutually blessings that we can do and they do not appear as a burden, such as the Candle and Spices [which are recited] prior to ברכת המזון
+בית שמאין אומרים שברא מאור האש – Who created, which implies in the past, and not “who creates,” which implies in the future.
+מאור האש – and not the “lights of fire” since one “light” is found in a fire.
+ובית הלל אומרים בורא – which also implies in the past
+מאורי האש – There are many colors in the flame: red, white and greenish.
+
+Mishnah 6
+
+לא על הנר ולא על הבשמים – of an idolater. The [Havdalah] Candle because he [the idolater] did not rest on the Sabbath and did work by its candles, and we hold that light that did not “rest,” should not have blessing recited on it, since it was used in [acts of] transgression; and the spices of gentiles – we are speaking about the spices that are used at the dining parties of idolaters and constellation worshippers who are guests at them and since it is taught at the conclusion of the Mishnah “and not on the [Havdalah] candle and not on the Spices that are before the gods of the idolaters and constellation worshippers – what is the reason that it is said? What is the reason that we do not make a blessing on the spices of idolaters and constellation worshippers? Because it is considered a mere idolatrous dinner party for their god, and we don’t recite a blessing on the spices of those who are idolaters and constellation worshippers.
+ולא על הנר של מתים –that we should make use their light even for mere honor.
+ולא על בשמים של מתים – That we would use it to remove the odor.
+ולא על נר ובשמים – of idolaters and constellation worshippers , since it is forbidden to derive benefit from them.
+עד שיאותו לאורו – That they would benefit from its light, but not benefit in actuality, but it is so close to it, that one could benefit if one desired.
+
+Mishnah 7
+
+שיתעכל המזון שבמעיו – As long as he is not hungry on account of that meal, it is a sign that the food was not consumed in his stomach. And specifically, [when] he forgot, the School of Hillel says that he should not go back, but if he did it on purpose, everyone agrees that he should return to the place [where he ate] and recite the blessing [of ברכת המזון].
+
+Mishnah 8
+
+מברך על היין ואחר כך מברך על המזון – Since [the recitation of] ברכת המזון/The Blessing after the Meal does not require a cup [of wine]. But the School of Hillel holds that ברכת המזון requires a cup.
+עונין אמן אחר ישראל המברך – And even though he did not hear the mention of The (God’s) Name other than at the end of the blessing, since it is assumed that towards Heaven, he recited a blessing.
+אלא אם כן שמע כל הברכה – lest he (i.e., the Cuthean) recited a blessing towards Mount Gerizim.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+מקום שנעשו בו נסים – such as the place where the Israelites crossed the Sea of Reeds and the stream of Arnon (see Numbers, chapter 21, verses 13 and following), and the fords of the Jordan River [where the Israelites crossed – see Joshua, chapter 3 verse 14 and following] the stone on which Moses, of blessed memory, sat when he fought the war against Amalek (see Exodus chapter 17, verse 12) and other similar occurrences. And public miracles such as these require everyone to recite a blessing, but individual miracles such as person who sees a place where a [personal] miracle had occurred for him, he himself is obligated to recite a blessing, “Praised [Are You, O LORD] who performed for a miracle in this bless,” and his son and grandson are obligated to recite the blessing, “Praised [Are You, O LORD] who performed a miracle for my ancestors in this place.” And all these blessings of our Mishnah require the mention of the Name of God and His Sovereignty – for any blessing which lacks the mention of God’s name and His sovereignty is not a blessing.
+
+Mishnah 2
+
+זיקין – A star that appears like it opens up the firmament and shoots like an arrow from place to place. Alternatively, it is a star that appears like it has a long tail.
+זועות – That the earth quakes and trembles.
+רעמים – Sound is that heard in the firmament from clouds that pour forth water from one to another, as it says (Jeremiah 51:16), “When He makes His voice heard, There is a rumbling of waters in the skies.”
+ועל הרוחות – that come in a storm-wind in vehemence and are not found other than occasionally.
+ברוך שכחו מלא עולם – And if he desires, he should recite the blessing, “Praised [are You God] who is the Author of Creation” for all of these are acts of creation as it is written (Psalms 135:7), “[He makes clouds rise from the end of the earth;] He makes lightning for the rain ; [He releases the wind from His vaults],”but on the mountains and on the hills, etc., one says, “Who is the Author of Creation, specifically, but he is not able to make the blessing on them, “that His power fills the world” which are not seen in most of the world, but rather each and every person [recites the blessing] in his place.
+הים הגדול – The Mediterranean Sea that surrounds the world (at least as the ancients understood it).
+ברוך שעשה הים הגדול – On account of its size and importance, establishes a blessing for itself.
+לפרקים – At thirty day intervals
+על הגשמים – He recites the blessing, “Who Is Good and Does Good” as whomever possesses land in partnership with another, for this is implies "הטוב והמטיב"/Who is Good and Does Good”; – Good – for himself and “who does good”- for another; but he who lacks land altogether should say, “We give thanks to You, O LORD our God for every drop [of rain] that you have caused to fall for us, etc.” And if he owns land on his own, he makes the blessing, “שהחיינו/Who has Kept Us Alive.”
+
+Mishnah 3
+
+בנה בית חדש וקנה כלים חדשים – whether he had it or something similar to it or he didn’t have something similar to them, he would recite the blessing “שהחיינו/who has sustained us.”
+על הרעה מעין הטובה – It is explained in the Gemara (Tractate Berakhot 59b) such as the case where water floated on his land and flooded his grain for that year, even though the waters saturated the face of the earth but his field became even more praiseworthy for the coming years. Now, however, it is bad, and he recites the blessing, “[Praised Are You, O LORD] the Righteous Judge.”
+ועל הטובה מעין רעךה – Such as the case where he found something [good] even though it is bad, for had he heard about it, the king would have punished him with whippings and sufferings and take it from him. Now, however, it is a “good thing, and he should recite the blessing, “הטוב והמטיב/Who is Good and Does Good.”
+הצועק לשעבר – A person prays about something that already had occurred, this is a vain prayer, for what has occurred, has occurred.
+
+Mishnah 4
+
+שתים בכניסתו ושנים ביציאתו – When he is entering, he says, [“Praised are You, O LORD] that you will bring me into this city in peace” . When he has entered, he says, “I give thanks before You, that you have brought me into this city in peace.” Behold this is twice at his entrance. When he desires to leave, he says, “[Praised are You, O LORD] that you will take me out from this city in peace.” After he has left, he says, “I give thanks before You, that you have taken me out of this city in peace.” And so much [praise – before and after], why? Because a person must express gratitude before his Creator on what he has endured from the good, and he should pray about the future that should occur for good.
+
+Mishnah 5
+
+חייב אדם לברך על הרעה – When one makes the blessing “The True and Righteous Judge,” on the bad things [that occur], one is obligated to recite the blessing in joy and with a full-heart, just as one recites with joy the blessing, “Who is Good and Does Good” on the good things [that happen].
+דבר אחר: "בכל מאדך" – with all of the measures that are measured out to you, whether for good or for retribution.
+לא יקל אדם ראשו – He should not act with irreverence.
+כנגד שער מזרח – Outside of the Temple Mount where the low wall which is at foot of the Temple to the east, since it is designed that all of the gates correspond one opposite the other – the Eastern Gate, the Gate of the Women’s Court, the Gate of the Israelite Court and the Opening of the [Great[ Hall, and the [Holy] Hall and the House of the Holy of Holies in the First Temple.
+ובאפונדתו – A hollow region where they put money. Another explanation: Clothing that is worn on his skin to receive the sweat so that it would not soil the rest of one’s clothing, for it is shameful for a person to leave [his home] with only that [piece of] clothing.
+קפנדריא – to enter through one opening and to exit from the opposite opening in order to shorten his walk in that path. And the word KAPANDARIA [means] (using a phonetic etymology [in Aramaic] using the letters KUF, FEY, NUN and DALET and RESH, that is to say, that instead of going around rows of houses, I will shorten the distance of my walk and enter via this path.
+ורקיקה – Which is prohibited on the Temple Mount.
+מקל וחומר – From the shoe. Just as a shoe is not a form of disrespect, [yet] which is forbidden [to be worn on the Temple Mount], spitting which is an act of contempt, all the more so (see Tosefta Berakhot 6:19).
+כל חותמי ברכות שהיו במקדש – He who makes a blessing says at the conclusion of each blessing (Berakhot 54a), “Praised is the LORD the God of Israel from everlasting to everlasting, Who Bestows Knowledge.” And thereafter, everyone responds, saying: “Praised be the Name of His glorious Kingdom forever and ever,” for we do not answer “Amen” after every blessing [that is recited] in the Temple, as it is written (Nehemiah 9:5), “Rise, bless the LORD your God who is from eternity to eternity;” And we say after that: “May Your glorious name be blessed, [exalted though it is above every blessing and praise]!” That is to say, that they would respond, “Praised be the Name of God’s glorious kingdom forever and ever.” And we learn here that in the First Temple [period], they would only say, “Praised is the God of Israel for eternity” and nothing more, and not “from eternity to eternity.”
+משקלקלו המינים – Since they [the Sectarians] did not believe in the Resurrection of the Dead and said that that there is no world other than this one, Ezra and his court established that we should say, “from eternity to eternity,” to state that there are two worlds – this world and the next world, to remove from the hearts of the Sectarians who denied belief in the Resurrection of the Dead.
+שיהא אדם שואל בשלום חבירו בשם – With the Name of the Holy One, blessed be He, and we do not say that he should treat His (God’s) honor with disrespect in order to honor human beings, to bring forth the name of Heaven upon him, as we learned from Boaz (Ruth 2:4), “He greeted the reaper, ‘The LORD be with you! [And they responded, ‘The LORD bless you!]” And when Boaz said it, he did so willingly, and we do not derive [anything from] it: Come and hear from the angel who said to Gideon (Judges 6:12), “The LORD is with you, valiant warrior.” And if you say, but the angel did not ask the welfare of Gideon nor blessed him, but only through serving as God’s messenger, informing him that God’s presence is with him, and we don’t derive anything from it. Come and hear: Do not despise that you mother is old, and do not despise Boaz to say that he did so (i.e., greet the reapers] of his own accord, but that he was taught from the elders of your people, for there is upon what he can rely, as it states (Psalms 119:126), “It is a time to act for the LORD, for they have violated Your teaching.”
+רבי נתן אומר: הפרו תורתך – Sometimes, we set aside the Torah in order to perform act for [the sake of] God, even the individual who intends to ask of the welfare of his neighbor, this is the will of the God, as it states (Psalms 34:15), “Seek amity and pursue it.” It is [thus] permissible to invalidate the Torah and to do something that appears forbidden.
\ No newline at end of file
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@@ -0,0 +1,439 @@
+Bartenura on Mishnah Berakhot
+ברטנורא על משנה ברכות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה ברכות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מאימתי קורין. משעה שהכהנים נכנסין לאכול בתרומתן.</b> כהנים שנטמאו וטבלו, אין יכולים לאכול בתרומה עד שיעריב שמשן, דהיינו צאת הכוכבים. והא דלא תני משעת צאת הכוכבים, מלתא אגב אורחיה קמ״ל שאם נטמאו הכהנים בטומאה שטהרתן תלויה בקרבן כגון זב ומצורע, אין הכפרה מעכבתן מלאכול בתרומה, דכתיב (ויקרא כב, ז) ובא השמש וטהר ואחר יאכל מן הקדשים, ביאת שמשו מעכבתו מלאכול בתרומה. ואין כפרתו מעכבתו מלאכול בתרומה וכו׳:
+<b>עד סוף האשמורה הראשונה.</b> שליש הראשון של לילה, שהלילה נחלק לשלש משמרות. ומשם ואילך לא מקרי תו זמן קריאת שמע דשכיבה, ולא קרינא ביה בשכבך. ומקמי צאת הכוכבים נמי יממא הוא ולאו זמן שכיבה. והמקדימים וקורים קריאת שמע של ערבית מבעוד יום, סומכים אהא דרבי יהודה דאמר לקמן בפרק תפלת השחר תפלת המנחה עד פלג המנחה, שהוא שעה ורביע קודם הלילה. וקי״ל דעבד כר׳ יהודה עבד, ומיד כשכלה זמן המנחה מתחיל זמן קריאת שמע של ערבית:
+<b>עד שיעלה עמוד השחר.</b> דכל הלילה מקרי זמן שכיבה. והלכה כרבן גמליאל שגם חכמים מודים לו, ולא אמרו עד חצות אלא כדי להרחיק את האדם מן העבירה. ומיהו לכתחילה משהגיע עונת קריאת שמע של ערבית דמתניתין דהיינו מצאת הכוכבים, אסור לסעוד וכל שכן לישן עד שיקרא קריאת שמע ויתפלל:
+<b>מעשה שבאו בניו מבית המשתה.</b> בני רבן גמליאל שמעינהו לרבנן דאמרי עד חצות, והכי קאמרי ליה, הא דפליגי רבנן עלך, דוקא קאמרי עד חצות ותו לא, ויחיד ורבים הלכה כרבים, או דילמא רבנן כוותך סבירא להו, והאי דקאמרי עד חצות, כדי להרחיק את האדם מן העבירה. ואמר להו, רבנן כוותי סבירא להו, והאי דקאמרי עד חצות כדי להרחיק את האדם מן העבירה וחייבים אתם לקרות:
+<b>ולא זו בלבד.</b> כולה מילתא דרבן גמליאל היא דאמר לבניו:
+<b>הקטר חלבים.</b> של קרבנות:
+<b>ואברים.</b> של עולת תמיד של בין הערבים שנזרק דמו ביום, מצוה להעלות הנתחים כל הלילה, דכתיב (ויקרא ו׳:ב׳) היא העולה על מוקדה על המזבח כל הלילה עד הבקר:
+<b>וכל הנאכלין ליום אחד.</b> כגון תודה וחטאת ואשם וכיוצא בהם שהם נאכלים ליום ולילה, זמן אכילתן עד שיעלה עמוד שחר והוא המביא לידי נותר:
+<b>אם כן למה אמרו חכמים עד חצות.</b> בק״ש ובאכילת קדשים, אבל בהקטר חלבים ואיברים לא אמרו בו חכמים עד חצות כלל, ולא נקט ליה הכא אלא להודיע שכל דבר שמצותו בלילה כשר כל הלילה:
+<b>כדי להרחיק את האדם מן העבירה.</b> שלא יבא לאכלן אחר שיעלה עמוד השחר ויתחייב כרת, וכן בק״ש שלא יאמר עדיין יש לי שהות ותעבור עונתה:
+
+Mishnah 2
+
+<b>בין תכלת ללבן.</b> בין חוטי תכלת לחוטי לבן שבציצית. פירוש אחר, גיזת צמר שצבעה תכלת ויש בה מקומות שלא נקלט הצבע יפה ונשאר לבן:
+<b>בין תכלת לכרתי.</b> צבע התכלת קרוב לגוון של כרתי כרישין שקורין פורוש בלע״ז:
+<b>עד שלש שעות.</b> ביום, עד סוף שעה שלישית שהוא רביע היום בזמן שהימים והלילות שוים. ולעולם זמן קריאת שמע הוא עד רביע היום בין שהימים ארוכים בין קצרים. וכן הא דתנן לקמן [פ״ד מ״א] תפלת השחר עד ארבע שעות ביום, היינו עד שליש היום, וארבע שעות דנקט, לפי ששליש היום הוא ארבע שעות בזמן שהימים והלילות שוין. וכל מקום שנזכר במשנה כך וכך שעות ביום, על דרך זה אתה צריך לחשוב ולדון. זו הבנתי מפירושי הרמב״ם ונתקבל לי. וטעמא דרבי יהושע דאמר עד שלש שעות ביום, שכן דרך בני מלכים שאין עומדין ממטתן עד סוף שעה שלישית. ורחמנא דאמר ובקומך, עד שעה שכל בני אדם עומדים ממטתן קאמר והלכה כרבי יהושע, ומיהו לכתחלה צריך לכוין לקרות ק״ש עם הנץ החמה כמו שהיו הותיקים עושים:
+<b>לא הפסיד.</b> כלומר לא הפסיד מלברך לפניה ולאחריה, אלא אע״פ שעברה עונתה קורא ומברך לפניה ולאחריה:
+<b>כאדם הקורא בתורה.</b> אע״פ שלא יצא ידי חובת ק״ש בעונתה, יש לו קבול שכר כקורא בתורה:
+
+Mishnah 3
+
+<b>יטו.</b> על צדיהם, דכתיב בשכבך דרך שכיבה:
+<b>יעמדו.</b> דכתיב ובקומך דרך קימה:
+<b>כדרכו.</b> בין בקימה בין בישיבה בין בשכיבה בין בהליכה:
+<b>כדי היית.</b> ראוי היית ליהרג, ואם היית מת היית מתחייב בנפשך:
+
+Mishnah 4
+
+<b>שתים לפניה.</b> יוצר אור ואהבה:
+<b>ואחת לאחריה.</b> אמת ויציב:
+<b>ובערב.</b> מברך:
+<b>שתים לפניה.</b> מעריב ערבים ואהבת עולם:
+<b>ושתים לאחריה.</b> אמת ואמונה והשכיבנו:
+<b>אחת ארוכה ואחת קצרה.</b> אשתים שלפניה קאי, יוצר אור ארוכה שפותחת בברוך וחותמת בברוך, וכן מעריב ערבים. אהבה קצרה, שחותמת בברוך ואינה פותחת בברוך:
+<b>לחתום.</b> בברוך:
+<b>שלא לחתום.</b> כגון ברכת הפירות וברכת המצות:
+
+Mishnah 5
+
+<b>מזכירין יציאת מצרים בלילות.</b> פרשת ציצית אומרים אותה בק״ש של ערבית ואע״פ שאין לילה זמן ציצית דכתיב וראיתם אותו, פרט לכסות לילה אומרים אותה בלילה מפני יציאת מצרים שבה:
+<b>כבן שבעים שנה.</b> הייתי נראה זקן. ולא זקן ממש אלא שהלבינו שערותיו יום שמינו אותו נשיא כדי שיראה זקן וראוי לנשיאות, ואותו היום דרש בן זומא מקרא זה:
+<b>ולא זכיתי.</b> לא נצחתי לחכמים. ודומה לו בש״ס בפרק בנות כותים (נדה לח.) בהא זכנהו ר׳ אלעזר לרבנן כלומר נצחם:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>היה קורא בתורה.</b> פרשת קריאת שמע:
+<b>והגיע זמן.</b> קריאת שמע:
+<b>אם כיון לבו יצא.</b> לדברי האומר מצות צריכות כוונה צריך לפרש אם כיון לבו שיהא מתכוין לצאת ידי חובתו, והאומר מצות אין צריכות כוונה מפרש אם כיון לבו לקרות כנקודתן וכהלכתן לאפוקי קורא להגיה שאינו קורא התיבות כנקודתן אלא קורא ככתיבתן כדי להבין בחסרות ויתרות, דבקריאה כזו לא יצא. ואנן קיימא לן כמאן דאמר מצות צריכות כוונה:
+<b>בפרקים.</b> לקמן במתניתין מפרש מה הם הפרקים:
+<b>שואל מפני הכבוד.</b> שואל בשלום אדם נכבד שראוי להקדים לו שלום כגון אביו או רבו או שגדול ממנו בחכמה:
+<b>ומשיב.</b> ואין צריך לומר שמשיב להם שלום אם הקדימו לו:
+<b>ובאמצע.</b> הפרק:
+<b>שואל מפני היראה.</b> אדם שהוא ירא מפניו שמא יהרגהו, ואצ״ל שמשיב לו שלום. אבל מפני הכבוד לא:
+<b>רבי יהודה אומר באמצע.</b> הפרק, שואל בשלום מי שהוא ירא ממנו, ומשיב שלום למי שמוטל עליו לכבדו:
+<b>ומשיב שלום לכל אדם.</b> שהקדים לו שלום. והלכה כר״י ובכל מקום שאסור להפסיק, כך אסור לדבר בלשון הקודש כמו בשאר לשונות:
+
+Mishnah 2
+
+<b>בין ויאמר לאמת ויציב לא יפסיק.</b> דכתיב וה׳ אלהים אמת (ירמיהו י׳:י׳), הלכך אין מפסיקין בין אני ה׳ אלהיכם לאמת. וכן הלכה:
+<b>והיה אם שמוע נוהג בין ביום בין בלילה.</b> דכתיב בה (דברים י״א:י״ט) ולמדתם אותם את בניכם, ותלמוד תורה נוהג בין ביום ובין בלילה:
+<b>ויאמר אינו נוהג אלא ביום.</b> דאית ביה פרשת ציצית שאינה נוהגת בלילה, דכתיב (במדבר טו) וראיתם אותו:
+
+Mishnah 3
+
+<b>רבי יוסי אומר לא יצא.</b> דכתיב שמע, השמע לאזנך מה שאתה מוציא מפיך. ותנא קמא סבר, שמע בכל לשון שאתה שומע. והלכה כת״ק:
+<b>ולא דקדק באותיותיה.</b> להוציאן בשפתיו יפה, בשתי תיבות שהתיבה השניה מתחלת באות שהתיבה הראשונה נגמרת, כגון על לבבך, עשב בשדך, ואבדתם מהרה, אם אינו נותן ריוח ביניהם להפרידם נמצא קורא אותם שתי אותיות כאות אחת:
+<b>רבי יוסי אומר יצא.</b> והלכה כר׳ יוסי. מיהו לכתחלה צריך לדקדק באותיותיה, וכן יזהר שלא יניח הנד ולא יניד הנח ולא ירפה החזק ולא יחזק הרפה, וצריך להתיז זיי״ן של תזכרו שלא יהא נראה כאומר תשכרו בשי״ן כלומר כדי שתרבו שכר, שהרי אין ראוי לשמש את הרב על מנת לקבל פרס:
+<b>הקורא למפרע.</b> הקדים פסוק שלישי לשני ושני לראשון וכיוצא בזה:
+<b>לא יצא.</b> דכתיב והיו הדברים בהוייתן יהיו כלומר כמו שהן סדורין בתורה. ומיהו אם הקדים פרשת ויאמר לפרשת והיה אם שמוע, ופרשת והיה אם שמוע לשמע, נראה דאין זה חשוב למפרע ויצא, שהרי אינן סדורות זו לאחר זו בתורה:
+<b>יחזור למקום שטעה.</b> אם בין פרק לפרק טעה, שאינו יודע באיזה פרק הפסיק ולראש איזה פרק יחזור, חוזר להפסק ראשון שהוא והיה אם שמוע. והרמב״ם אומר שהוא ואהבת את ה׳, ואם באמצע הפרק פסק, שיודע הפרק שפסק בו, אבל אינו יודע באיזה מקום מאותו פרק פסק חוזר לראש אותו הפרק. היה קורא וכתבתם, ואינו יודע אם הוא בוכתבתם של שמע או בוכתבתם של והיה אם שמוע, חוזר לוכתבתם של שמע, ואם נסתפק לאחר שהתחיל למען ירבו, אינו חוזר, שעל הרגל לשונו הוא הולך:
+
+Mishnah 4
+
+<b>נדבך.</b> שורה של בנין אבנים, כמו נדבכין די אבן גלל בעזרא, ואע״ג דמסתפי דלמא נפלי ולא מצו מכווני, לא הצריכום חכמים לרדת, דק״ש לא בעי כוונה אלא פסוק ראשון בלבד:
+<b>מה שאינן רשאין לעשות כן בתפלה.</b> דצלותא רחמי היא ובעי כוונה, הלכך יורדין למטה ומתפללין:
+
+Mishnah 5
+
+<b>חתן.</b> שנשא בתולה:
+<b>פטור מקריאת שמע לילה ראשון.</b> משום דטריד שמא לא ימצאנה בתולה. ואני שמעתי שמתירא שמא ייעשה כרות שפכה בבעילתו, וטרדא דמצוה היא, ורחמנא אמר ובלכתך בדרך, בלכת דידך הוא דמחייבת, הא דמצוה פטירת:
+<b>אם לא עשה מעשה.</b> אם לא בעל עד מוצ״ש שהם ד׳ לילות, טריד. ומשם ואילך לבו גס בה ותו לא טריד, ואף על פי שלא עשה מעשה חייב בק״ש:
+
+Mishnah 6
+
+<b>רחץ לילה הראשון שמתה אשתו.</b> ואף על פי שאבל אסור ברחיצה:
+<b>אסטניס אני.</b> קר ומצונן, לשון צינה. ואיכא צערא אם לא היה רוחץ, ואין אסור בימי אבלו אלא רחיצה של תענוג:
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+<b>לא כל הרוצה ליטול את השם יטול.</b> אם לא הוחזק חכם ופרוש בשאר דברים אין [זה] אלא גאוה שמראה בעצמו שיכול לכוין לבו, ואין הלכה כרבן שמעון בן גמליאל. וחזינן לקצת מרבותינו דאמרי דהאידנא כל אדם יקרא קריאת שמע בלילה הראשון, שכיון שבדורות הללו אין מכוונים כל כך בשאר ימים, אם לא יקרא בלילה ראשון מיחזי יותר כיוהרא שמראה עצמו שהוא מכוין בכל שעה אלא השתא משום דטריד במצוה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>מי שמתו מוטל לפניו.</b> אחד מן הקרובים שחייב להתאבל עליהם מוטל עליו לקברו:
+<b>פטור מקריאת שמע.</b> משום דטריד טרדא דמצוה:
+<b>וחלופיהן.</b> שכן דרך שמתחלפין לפי שהכל רוצים לזכות במצוה:
+<b>את שלפני המטה.</b> המזומנים לנשאה כשתגיע המטה אצלם:
+<b>ואת שלאחר המטה.</b> כלומר בין אותם שלפני המטה ובין אותם שלאחר המטה, אם המטה צריכה להם לשאתה, פטורים:
+<b>ואת שאין למטה צורך בהן.</b> כגון ההולכים ללוות את המת לכבודו בלבד, חייבין:
+<b>אלו ואלו פטורים מן התפילה.</b> דלאו דאורייתא היא כמו קריאת שמע. ואיכא דאמרי מפני שהיא צריכה כוונה יתירה:
+
+Mishnah 2
+
+<b>להתחיל ולגמור.</b> פרשה אחת של קריאת שמע:
+<b>לשורה.</b> שהיו עושים שורות שורות סביב האבל לנחמו בשובם מן הקבר:
+<b>ואם לאו.</b> שהיה הדרך קרוב מן הקבר עד המקום שבו עושים השורה, ואין פנאי להתחיל ולגמור עד שלא יגיעו לשורה:
+<b>הפנימים.</b> הרואים האבלים:
+<b>והחיצונים.</b> שאינם רואים פני האבלים:
+
+Mishnah 3
+
+<b>נשים ועבדים פטורים מקריאת שמע.</b> אע״פ שהיא מצות עשה שהזמן גרמא, וכל מצות עשה שהזמן גרמא נשים פטורות, סד״א לחייבן הואיל ואית בה מלכות שמים, קמ״ל. ותפילין מצות עשה שהזמן גרמא הן, דלילה ושבת לאו זמן תפילין נינהו, וסד״א הואיל ואתקש תפילין למזוזה, נשים נחייבו, קמ״ל:
+<b>קטנים.</b> אפילו קטן שהגיע לחינוך לא הטילו על אביו לחנכו בקריאת שמע, לפי שאינו מצוי תמיד אצלו בעונת ק״ש. ולא בתפילין, משום דסתם קטן אינו יודע לשמור תפיליו שלא יפיח בהן:
+<b>וחייבין בתפלה.</b> דתפלה רחמי היא, ומדרבנן היא, ותקנוה אף לנשים ולחנך בה הקטנים:
+<b>ובמזוזה.</b> דמהו דתימא הואיל ואתקש לתלמוד תורה, כי היכי דנשים פטורות מתלמוד תורה דכתיב (דברים י״א:י״ט) ולמדתם אותם את בניכם ולא את בנותיכם הכי נמי נפטרו ממזוזה אע״פ שהיא מצות עשה שלא הזמן גרמא קא משמע לן:
+<b>ובברכת המזון.</b> מיבעיא לן אי חייבות בברכת המזון מדאורייתא כיון דכתיב (שם ח) ואכלת ושבעת וברכת הויא ליה מצות עשה שלא הזמן גרמא, או שמא אין חייבות מדאורייתא משום דכתיב (שם) על הארץ הטובה אשר נתן לך והארץ לא נתנה לנקבות ולא אפשיטא:
+
+Mishnah 4
+
+<b>בעל קרי.</b> עזרא תקן שלא יקרא בעל קרי בתורה בין שראה קרי לאונסו בין לרצונו עד שיטבול. ולא מפני טומאה וטהרה שאין דברי תורה מקבלין טומאה אלא כדי שלא יהיו תלמידי חכמים מצויין אצל נשותיהן כתרנגולים:
+<b>מהרהר.</b> ק״ש בלבו כשהגיע זמן המקרא:
+<b>ואינו מברך לפניה ולאחריה.</b> ואפילו בהרהור, כיון דברכות לאו דאורייתא לא אצרכוהו רבנן:
+<b>ועל המזון מברך לאחריו.</b> דחיובא דאורייתא הוא:
+<b>ואינו מברך לפניו.</b> דלאו חיובא דאורייתא היא. וכבר נפסקה ההלכה דבטלוה לטבילותא, ובעלי קריין קורין ק״ש כדרכן ועוסקין בתורה ומתפללין ומברכין כל הברכות ואין מערער בדבר:
+
+Mishnah 5
+
+<b>לא יפסיק.</b> תפלתו לגמרי אלא יקצר כל ברכה וברכה:
+<b>ולקרות עד שלא תנץ החמה.</b> שהותיקין מדקדקים על עצמן לגמור אותה עם הנץ החמה, דכתיב (תהילים ע״ב:ה׳) ייראוך עם שמש:
+<b>יתכסה במים.</b> ודוקא מים עכורים שאין לבו רואה את הערוה, אבל צלולים לא:
+<b>במים הרעים.</b> מים סרוחים:
+<b>במי המשרה.</b> מים ששורין בהם פשתן:
+<b>עד שיטיל לתוכן מים.</b> חסורי מחסרא והכי קתני, ולא יקרא אצל מי רגלים עד שיתן לתוכן מים, ושיעור המים שיטיל למי רגלים של פעם אחת רביעית:
+<b>וכמה ירחיק מהם.</b> מן המי רגלים שלא הטיל לתוכן מים, ומן הצואה:
+<b>ארבע אמות.</b> ודוקא כשהוא לצדדים או לאחריו אבל לפניו מרחיק כמלא עיניו:
+
+Mishnah 6
+
+<b>זב שראה קרי.</b> אע״פ שטמא טומאת שבעה משום זיבה ואין טבילה זו מטהרתו, אפילו הכי צריך טבילה לדברי תורה כתקנת עזרא משום קרי. וכן נדה אם באה להתפלל ופולטת שכבת זרע הרי היא כבעל קרי. ושכבת זרע מטמא האשה בפליטתו כל שלשה ימים לאחר תשמיש. ולאחר מכאן כבר הסריח בגופה ואין ראוי עוד להיות ולד נוצר ממנו. והכי פירושו נדה שפלטה עתה תשמיש ששמשה אתמול קודם שראתה והמשמשת מטתה שראתה נדה אחר ששמשה צריכין טבילה:
+<b>ורבי יהודה פוטר.</b> אף במשמשת שראתה נדה פטר ר׳ יהודה, ואף על גב דמעיקרא בת טבילה הות ואיכא למימר דלא פקעא חובת טבילה מינה. וכבר כתבנו לעיל דבטלוה לטבילותא מפני שהיתה תקנה שאין רוב הצבור יכולין לעמוד בה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>תפלת השחר עד חצות.</b> שכן תמיד של שחר קרב עד חצות לרבנן, ולר׳ יהודה אינו קרב אלא עד ארבע שעות ביום. ועד ד׳ שעות היינו עד סוף שעה רביעית שהוא שליש היום בזמן שהיום י״ב שעות, וכן זמנה לעולם עד סוף שליש היום לפי אורך הימים וקטנן כדכתבינן לעיל גבי ק״ש. והלכה כרבי יהודה:
+<b>תפלת המנחה עד הערב.</b> עד שתחשך:
+<b>עד פלג המנחה.</b> זמן מנחה קטנה הוא מתשע שעות ומחצה עד הלילה, שהם שתי שעות ומחצה, נמצא פלג המנחה שהוא חצי שיעור זה שעה ורביע. ופסק ההלכה בזה, דעבד כמר עבד ודעבד כמר עבד, והרוצה לעשות כדברי חכמים ולהתפלל תפלת המנחה עד הערב יעשה, ובלבד שלא יתפלל ערבית בזמן זה, שכיון שמחשיב אותו יום לענין שמתפלל בו מנחה אינו יכול להחשיבו לילה ולהתפלל בו ערבית. ואם בא לעשות כדברי רבי יהודה שלא להתפלל מנחה אלא עד פלג המנחה שהוא שעה ורביע קודם הלילה עושה ומשם ואילך יוכל להתפלל ערבית:
+<b>אין לה קבע.</b> זמנה כל הלילה. והא דתני אין לה קבע ולא קתני זמנה כל הלילה, לאשמעינן דתפלת ערבית רשות, לפי שהיא כנגד הקרבת איברים ופדרים שקרבים כל הלילה, והנך רשות נינהו שכיון שנזרק הדם נרצה הקרבן אף על פי שנטמאו איברים ופדרים או שאבדו. ומיהו האידנא קבלוה עליהם כחובה:
+<b>ושל מוספין כל היום.</b> אם אחרה אחר שבע יצא, אבל נקרא פושע וכן הלכה:
+
+Mishnah 2
+
+<b>מה מקום.</b> כלומר מה טיבה:
+<b>שלא תארע תקלה.</b> שלא יבא מכשול על ידי, כדמפרש בברייתא שלא אכשל בדבר הלכה וישמחו חבירי, הרי רעה שתבא על ידי שאגרום להם שיענשו:
+<b>אני נותן הודיה על חלקי.</b> מודה על הטובה שחלק לי ששם חלקי מיושבי בית המדרש. ושתי תפלות הללו בכניסתו לבית המדרש וביציאתו חובה על כל איש ואיש לאמרן, דהכי אמרינן בברייתא בכניסתו מה הוא אומר וביציאתו מהו אומר משמע דחובה למימרינהו:
+
+Mishnah 3
+
+<b>מעין שמונה עשרה.</b> אית דמפרשי בגמרא שאומר מכל ברכה וברכה מן האמצעיות בקוצר וחותם על כל אחת ואחת. ואית דאמרי, הביננו ה׳ אלהינו לדעת דרכך, שהיא ברכה אחת שיש בה מעין כל הברכות האמצעיות של שמונה עשרה, וחותם ברוך אתה ה׳ שומע תפלה:
+<b>שגורה בפיו.</b> שהוא למוד ורגיל בה. והלכה כרבי עקיבא שמי שאין תפלתו שגורה בפיו, או בשעת הדחק, מתפלל אדם שלש ראשונות ושלש אחרונות והביננו באמצע שהיא מעין כל האמצעיות, חוץ מימות הגשמים שאינו מתפלל הביננו מפני שצריך לומר שאלה בברכת השנים, וחוץ ממוצאי שבתות וי״ט שצריך לומר הבדלה בחונן הדעת:
+
+Mishnah 4
+
+<b>העושה תפלתו קבע.</b> שתפלתו דומה עליו כמשאוי. ולשון קבע שאומר חוק קבוע עלי להתפלל וצריך אני לצאת ממנה:
+<b>מתפלל תפלה קצרה.</b> ומה היא תפלה קצרה, שאומר הושע ה׳ את עמך וגו׳:
+<b>בכל פרשת העבור.</b> אפילו בשעה שהם פורשים לעבירה, יהיו צרכיהם גלוים לפניך לרחם עליהם. פרשת לשון פרישה, העבור של עבירה. ואין הלכה כרבי יהושע, אלא התפלה שמתפללים במקום סכנה היא צרכי עמך מרובים וכו׳. ומתפלל אותה אדם כשהוא מהלך. ואינו מתפלל לא ג׳ ראשונות ולא ג׳ אחרונות. וכשיעבור מקום הסכנה ותתיישב דעתו צריך לחזור ולהתפלל תפלה כתקנה אם לא עברה עונתה:
+
+Mishnah 5
+
+<b>היה רוכב על החמור ירד.</b> אין הלכה כסתם משנה זו, אלא בין יש לו מי שיאחוז חמורו בין אין לו מי שיאחוז חמורו לא ירד, מפני שאין דעתו מיושבת עליו כשהוא יורד:
+<b>יחזיר את פניו.</b> לצד ירושלים, שנאמר (מלכים א ח׳:מ״ח) והתפללו אליך דרך ארצם:
+<b>יכוין את לבו כנגד בית קדשי הקדשים.</b> שנא׳ (שם) והתפללו אליך אל המקום הזה:
+
+Mishnah 6
+
+<b>באסדא.</b> עצים הרבה קשורים ומהודקים יחד, ומשיטים אותם בנהר ובני אדם הולכים עליהם. ובלשון מקרא (ד״ה ב ב) קרוין רפסודות:
+
+Mishnah 7
+
+<b>אין תפלת המוספים אלא בחבר עיר.</b> בחבורת העיר, כלומר בצבור ולא ביחיד:
+<b>בחבר עיר ושלא בחבר עיר.</b> בין בצבור בין ביחיד:
+<b>רבי יהודה אומר משמו.</b> של ר׳ אלעזר בן עזריה. ואיכא בין ת״ק לרבי יהודה יחיד הדר בעיר שאין שם עשרה לת״ק אליבא דר׳ אלעזר דאמר לא תקנוה אלא בחבר עיר יחיד זה פטור, ולר״י אין יחיד פטור אלא כשהוא במקום עשרה שש״צ פוטרו. והלכה כחכמים:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>אין עומדין. מתוך כובד ראש.</b> הכנעה ומורא דכתיב (תהלים ב) עבדו את ה׳ ביראה, ועבודה זו תפלה היא:
+<b>שוהים שעה אחת.</b> במקום שבאו להתפלל:
+<b>אפילו המלך שואל בשלומו.</b> ודוקא מלך ישראל אבל מלך עובד כוכבים פוסק שלא יהרגנו:
+<b>אפילו נחש כרוך על עקבו.</b> דוקא נחש שרוב פעמים אינו נושך, אבל עקרב או אפעה מן הדברים שודאי נושכים וממיתים פוסק:  
+
+Mishnah 2
+
+<b>מזכירין גבורות גשמים.</b> משיב הרוח שאינו לשון בקשה אלא לשון הזכרה ושבח. ומפני שהגשמים אחת מגבורותיו של הקב״ה דכתיב (איוב ה׳:י׳) עושה גדולות עד אין חקר הנותן מטר על פני ארץ משום הכי קרי להו גבורות גשמים:
+<b>ושאלה.</b> ותן טל ומטר ל׳ בקשה:
+<b>בברכת השנים.</b> מתוך שהן פרנסה קבעו שאלתן בברכת פרנסה:
+<b>והבדלה.</b> במוצאי שבת:
+<b>בחונן הדעת.</b> שהיא ברכה ראשונה של חול. ובירושלמי אמרו מפני מה תקנו הבדלה בחונן הדעת שאם אין דעה הבדלה מנין. וכן הלכה:
+
+Mishnah 3
+
+<b>על קן צפור יגיעו רחמיך.</b> כמו שהגיעו רחמיך על צפור וגזרת לא תקח האם על הבנים כן חוס ורחם עלינו:
+<b>משתקין אותו.</b> שעושה מדותיו של הקב״ה רחמים והן אינן אלא גזרות מלך על עבדיו:
+<b>ועל טוב יזכר שמך.</b> משמע על טובתך נודה לך ועל הרע לא נודה, והרי אנו חייבין לברך על הרעה כשם שמברכין על הטובה:
+<b>מודים מודים.</b> דמיחזי כמקבל עליו שתי אלוהות. ומפרש בירושלמי הדא דתימא בצבור, אבל ביחיד תחנונים הם:
+<b>ולא יהא סרבן באותה שעה.</b> כדרך שאר יורדים לפני התיבה שצריך לסרב פעם ראשונה אבל זה לא יסרב כשאומרים לו לך רד לפי שגנאי הוא שתהא התפלה מופסקת כל כך:
+
+Mishnah 4
+
+<b>לא יענה אחר הכהנים אמן.</b> בסוף כל ברכה כמו ששאר הצבור עונים:
+<b>מפני הטירוף.</b> שלא תטרוף דעתו ויטעה, לפי שש״ץ הוא צריך להתחיל ברכה שניה ולהקרות להן מלה במלה ואם יענה אמן לא יוכל לכוין ולחזור לתפלתו מהר ולהתחיל הברכה שראוי שיתחיל:
+<b>לא ישא את כפיו.</b> שמא לא יוכל לכוין ולחזור לתפלתו להתחיל שים שלום שתהא דעתו מטורפת מאימתא דצבורא:
+<b>ואם הבטחתו.</b> כלומר אם בטוח הוא שלא תהא דעתו מטורפת מאימת הצבור:
+
+Mishnah 5
+
+<b>אם שגורה תפלתי.</b> סדורה בפי במרוצה ואיני נכשל בה:
+<b>שהוא מטורף.</b> שהחולה מטורף, כמו אך טרוף טורף (בראשית מ״ד:כ״ח). פי׳ אחר לשון טורפים לו תפלתו בפניו [בגמרא ה]. כלומר התפלה שהתפללו עליו מטורפת וטרודה ממנו ואינה מקובלת:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>כיצד מברכין.</b> חוץ מן היין. שמתוך חשיבותו קבעו לו ברכה לעצמו. וכן הפת:
+<b>בורא מיני דשאים.</b> לפי שיש בכלל פרי האדמה דשא, וזרעים כגון קטניות, ור׳ יהודה בעי היכר ברכה לכל מין ומין ואין הלכה כר׳ יהודה. והא דתנן על הירקות אומר בורא פרי האדמה, הני מילי ירקות שדרכן לאכלן חיין ואכלן חיין או שדרכן לאכלן מבושלים ואכלן מבושלים אבל אותן שדרכן לאכלן חיין ואכלן מבושלים או שדרכן לאכלן מבושלים ואכלן חיין אינו מברך עליהן אלא שהכל. וירקות שאוכלין אותם בין חיין בין מבושלים מברכין עליהן בורא פרי האדמה בין חיין בין מבושלים:
+
+Mishnah 2
+
+<b>בירך על פירות האילן וכו׳</b> כל היכא דכי שקלי פירא איתיה לענף, ואותו הענף עצמו חוזר ומוציא פרי לשנה האחרת מקרי אילן, ומברכין על פירותיו בורא פרי העץ, אבל היכא דכי שקלת ליה לפרי לא ישאר ענף שיחזור ויוציא פרי לשנה האחרת אין מברכין על הפירות אלא בורא פרי האדמה:
+<b>ועל כולן אם אמר שהכל יצא.</b> ואפילו על הפת ועל היין. ומיהו לכתחלה אין לאכול שום פרי אם אינו יודע תחלה שיברך עליו ברכה הראויה לו:
+
+Mishnah 3
+
+<b>נובלות.</b> פירות שנפלו מן האילן קודם שנתבשלו כל צרכן:
+<b>גובאי.</b> חגבים טהורים:
+<b>מין קללה.</b> נובלות וגובאי ע״י קללה הן באים ואין הלכה כר״י:
+
+Mishnah 4
+
+<b>מין שבעה.</b> חטה ושעורה וגפן ותאינה ורמון זית ותמרים, דהני עדיפי הואיל ונשתבחה בהן א״י:
+<b>מברך על איזה מהם שירצה.</b> דחביב עדיף. והלכה כחכמים:
+
+Mishnah 5
+
+<b>פטר את היין שלאחר המזון.</b> הני מילי בשבתות וימים טובים שרגילים לקבוע על היין לאחר המזון, וכשברך על היין לפני המזון אדעתא דהכי ברך, אבל בשאר ימים שאין רגילים לקבוע עצמן על היין שלאחר המזון אין היין שלפני המזון פוטר היין שלאחר המזון. וכל לאחר המזון דתנן במתניתין היינו לאחר שסלקו ידיהם מן הפת קודם שיברכו ברכת המזון:
+<b>פרפרת.</b> כל דבר שמלפתים בו את הפת, כגון בשר וביצים ודגים קרויים פרפרת. ופעמים שהיו מביאים פרפראות קודם סעודה להמשיך האכילה וחוזרים ומביאים פרפראות אחרות לאחר הסעודה אחר שמשכו ידיהם מן הפת:
+<b>מעשה קדרה.</b> כגון הריפות וגרש כרמל וקמח שנתבשל במים כגון הלביבות וכיוצא בהן. ואית דמפרשי פרפרת דמתניתין פת הצנומה בקערה שאין בה מראה לחם דמברכים עלה בורא מיני מזונות. והשתא ניחא דאיצטריך לאשמעינן ברך על הפרפרת לא פטר את הפת אף על גב דהיא נמי מין פת, אבל מעשה קדרה פטר. ובית שמאי סברי כשם שאם ברך על הפרפרת לא פטר את הפת כך לא פטר מעשה קדרה. ואין הלכה כב״ש:
+
+Mishnah 6
+
+<b>היו יושבים.</b> בלא הסיבה, וסימן הוא שלא נתועדו לאכול יחד. שרגילים היו כשמתועדים חבורות אנשים לאכול שהיו מסובים על המטות ואוכלים ושותים בהסבת שמאל:
+<b>כל אחד מברך לעצמו.</b> שלא היה להם קבע סעודה בלא הסיבה. ומיהו אם אמרו ניזיל ניכול נהמא בדוכתא פלן, אע״פ שלא הסיבו כהסיבו דמי, ואחד מברך לכולם ומצטרפין נמי לזימון:
+<b>בא להם יין בתוך המזון כל אחד מברך לעצמו.</b> הואיל ואין בית הבליעה פנוי ואין לב המסובים פונה אל המברך אלא לבלוע מה שבפיהם. א״נ חיישינן שמא יחנק כשבא לענות אמן:
+<b>והוא אומר על המוגמר.</b> המברך ברכת המזון הוא מברך על המוגמר בורא עצי בשמים. ואע״ג דאיכא דעדיף מיניה אפ״ה כיון דאתחיל בחדא עביד לאידך:
+<b>לאחר הסעודה.</b> לאחר ברכת המזון, דהשתא לאו מצרכי הסעודה הוא, אפ״ה כיון שהתחיל בברכות אחרונות גומרן:
+<b>מוגמר.</b> רגילין היו להביא אחר הסעודה עצי בשמים במחתה על האש לריח טוב:
+
+Mishnah 7
+
+<b>מליח.</b> כל דבר מלוח:
+<b>שהפת טפלה לו.</b> מי שאכל אכילה גסה מפירות מתוקים ביותר אוכל אחריו דבר מליח לחתך הליחות הנדבקות בגופו מחמת רוב הפירות, ומפני שאינו יכול לאכול המליח לבדו אוכל מן הפת עמו. אבל המליח לבדו עיקר והפת טפלה לו:
+
+Mishnah 8
+
+<b>מברך אחריהן ג׳ ברכות.</b> דכל שהוא משבעת המינים מברך אחריו שלש ברכות, דסבירא ליה לרבן גמליאל דואכלת ושבעת וברכת לאו אלחם בלבד קאי אלא אכל ז׳ המינין המוזכרים לעיל בפרשה. ובהאי קרא שלש ברכות רמיזי, וברכת זו ברכת הזן, על הארץ זו ברכת הארץ, הטובה זו בונה ירושלים, וכן הוא אומר (דברים ג׳:כ״ה) ההר הטוב הזה:
+<b>וחכ״א ברכה אחת.</b> מעין שלש ברכות אם ענבים תאנים רימונים זיתים ותמרים אכל, מברך על העץ ועל פרי העץ ועל ארץ חמדה טובה וכו׳, וחותם על הארץ ועל הפירות. ובארץ ישראל חותם על הארץ ועל פירותיה. וברכה זו עצמה מברך על היין אלא שפותח בה על הגפן ועל פרי הגפן. ועל כל דבר הנעשה מחמשת מיני דגן במקום על העץ ועל פרי העץ אומר על המחיה ועל הכלכלה וחותם על הארץ ועל המחיה:
+<b>אפילו אכל שלק.</b> של ירק. והוא מזונו, שסומך עליו למזון מברך ג׳ ברכות דואכלת ושבעת אכל מאי דאכל קאי. והלכה כחכמים שאין מברכין שלש ברכות אלא אלחם, ועל שבעת המינין ברכה אחת מעין שלש, ועל כל שאר דברים בורא נפשות רבות וחסרונן. פירוש חסרונן כמו לחם ומים שאי אפשר להתקיים בלא הם, על כל מה שברא להחיות בהם נפש כל חי, כלומר על כל מה שבעולם שגם אם לא נבראו יכולין הבריות להתקיים, ולא נבראו כי אם לתענוג ולתוספת טובה. ומפני שיש בברכה זו ב׳ ענינים הויא ברכה ארוכה ופותחת בברוך וחותמת בברוך, כדאיתא בירושלמי שחותמים בה ברוך אתה ה׳ חי העולמים:
+<b>השותה מים לצמאו.</b> דוקא, מברך שהכל. אבל השותה מים לבלוע מאכל שנתחב לו בגרונו וכיוצא בזה אינו מברך:
+<b>רבי טרפון אומר בורא נפשות רבות.</b> מברך לפני שתיית המים. ואין הלכה כר׳ טרפון, אלא לפניהם מברך שהכל ולאחריהם בורא נפשות רבות:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>שלשה שאכלו.</b> לזמן. להזדמן יחד, לברך בלשון רבים נברך שאכלנו משלו:
+<b>דמאי.</b> פירות עמי הארץ קרויים דמאי, כלומר דא מאי מעושרין הן או לא, לפי שהם חשודים על המעשרות ואסרו חכמים לאכול מפירותיהן עד שיעשר. ואם אכל ולא עשר מברך עליו ולא הוי מצוה הבאה בעבירה דרוב עמי הארץ מעשרים הם:
+<b>שנטלה תרומתו.</b> ואף על פי שלא נטלה ממנו תרומה גדולה, כגון בן לוי שהקדים את הכהן ולקח המעשר בשבלים קודם שנטל הכהן תרומה גדולה, והכהן היה לו ליטול תרומה גדולה תחלה אחד מחמשים, דרחמנא קרייה ראשית, נמצא תרומה גדולה של כהן בתוך המעשר הזה אחד מחמשים שבו, לבד מתרומת מעשר שעל הלוי להפריש תרומה ממעשרו. ואשמעינן מתניתין דהכא דפטור הלוי מלהפריש ממנו תרומה גדולה דכתיב (במדבר י״ח:כ״ו-כ״ז) והרמותם ממנו תרומת ה׳ מעשר מן המעשר, מעשר מן המעשר אמרתי לך ולא תרומה גדולה ותרומת מעשר מן המעשר:
+<b>ומעשר שני והקדש שנפדו.</b> כגון שנתן את הקרן ולא נתן את החומש, שהבעלים מוסיפים חומש. וקמשמע לן תנא דאין חומש מעכב:
+<b>והשמש שאכל כזית.</b> דמהו דתימא כיון שהשמש אין לו קביעות אלא הולך ובא אין מזמנין עליו קמ״ל. ובכל הני אשמעינן דאע״ג דדמו לאיסור אין כאן ברכה בעבירה:
+<b>והכותי.</b> מן העובדי כוכבים שהביא מלך אשור מכותא ומשאר ארצות ויושב אותם בערי שומרון, ונתגיירו מאימת האריות שהיו אוכלים בהם כמפורש בספר מלכים (ב יז), והיו שומרים תורה שבכתב, וכל מצוה שהחזיקו בה מדקדקים בה יותר מישראל, לפיכך היו מאמינים בהם בקצת המצות, עד שבדקו אחריהם ומצאו להם דמות יונה בראש הר גריזים שהיו עובדים אותה, ומאז עשאום כעובדי כוכבים גמורים לכל דבריהם, הלכך האידנא אין מזמנין על הכותי:
+<b>אכל טבל.</b> דגן שלא נטלה ממנו תרומה ומעשרות קרוי טבל. ופירוש טבל טב לא ואין צריך לומר טבל דאורייתא, אלא אפילו טבל דרבנן כגון דגן שצמח בעציץ [שאינו נקוב] שאינו טבל אלא מדרבנן, אין מזמנין עליו:
+<b>ומעשר ראשון שלא נטלה תרומתו.</b> לאו תרומת מעשר קאמר דהאי טבל גמור הוא, אלא כגון שהקדים לוי את הכהן בכרי לאחר שנתמרח והוקבע לתרומה מן התורה ונטל מעשר ראשון תחלה, ואחד מחמשים שבו היא ראויה לתרומה גדולה לכהן, וכל זמן שלא נתן ממנו תרומה גדולה זו אף על פי שהפריש תרומת מעשר אין מזמנין עליו, ואם היה מקדימו בשבלים קודם שתתמרח לא היה צריך להפריש תרומה גדולה כדכתבינן לעיל:
+<b>ומעשר שני והקדש שלא נפדו.</b> א״צ לומר שלא נפדו כלל דהא מילתא דפשיטא היא, אלא שנפדו ולא נפדו כהלכתן, כגון שפדה מע״ש בגרוטאות של כסף או במטבע שאין עליו צורה, ורחמנא אמר (דברים י״ד:כ״ה) וצרת הכסף בדבר שיש בו צורה. והקדש שחללו ע״ג קרקע ולא פדאו בכסף, ורחמנא אמר ונתן את הכסף:
+<b>והשמש שאכל פחות מכזית.</b> משנה שאינה צריכה היא, אלא איידי דהדר לרובא לצורך הדר נמי להא:
+<b>ועובד כוכבים.</b> בגר שמל ולא טבל מיירי. ואשמעינן דכל כמה דלא טבל עובד כוכבים הוא, ולעולם אינו גר עד שימול ויטבול:
+
+Mishnah 2
+
+<b>וקטנים אין מזמנין עליהם.</b> דוקא קטנים שאין יודעים למי מברכין, אבל קטן היודע למי מברכין מזמנין עליו. ואיכא מרבוותא דאמרי דלא אמרו קטן היודע למי מברכין מזמנין עליו אלא בבן שלש עשרה שנה ויום אחד שלא הביא שתי שערות והוא הנקרא קטן פורח אבל בבציר מהכי אין מזמנין עליו, ואפילו יודע למי מברכין. ובירושלמי מייתי הלכה למעשה דאין מזמנין על הקטן כלל עד שיגדל ויביא שתי שערות. ונשים מזמנות לעצמן ועבדים מזמנין לעצמן, אבל נשים עם עבדים לא משום פריצותא:
+<b>עד כזית.</b> וכן הלכה, ולא כרבי יהודה דאמר עד כביצה:
+
+Mishnah 3
+
+<b>בשלשה והוא אומר ברכו.</b> דהא בלאו דידיה איכא זימון, וכן כולם:
+<b>אחד עשרה ואחד עשר רבוא.</b> הך רישא רבי עקיבא היא, דאמר מה מצינו בבית הכנסת משהגיעו לעשרה אין חילוק בין רבים למועטים הכא נמי אין חילוק:
+<b>במאה אומר נברך לה׳ אלהינו.</b> הך סיפא כולה רבי יוסי הגלילי היא, דאמר לפי רוב הקהל הן מברכין שנאמר במקהלות ברכו אלהים. ופסק הלכה משלשה ועד עשרה, ואין עשרה בכלל, המברך אומר נברך שאכלנו משלו וכולן עונים ברוך שאכלנו משלו ובטובו חיינו. ועשרה או מעשרה ולמעלה המברך אומר נברך לאלהינו שאכלנו משלו, וכולן עונים ברוך אלהינו שאכלנו משלו ובטובו חיינו:
+<b>רבי ישמעאל אומר ברכו את ה׳ המבורך.</b> והלכה כר׳ ישמעאל:
+
+Mishnah 4
+
+<b>אינן רשאים ליחלק.</b> מכיון שחלה עליהם חובת זימון:
+<b>וכן ארבעה וכן חמשה.</b> אין השלשה מזמנין לעצמן והיחיד יחלק מהן, דאיהו נמי אקבע בחובת זמון:
+<b>ששה נחלקים.</b> כדי זמון לכאן וכדי זמון לכאן, עד עשרה, אבל י׳ אין נחלקים דאתחייבו להו בזמון שיש בו הזכרת השם, עד שיהיו עשרים, ואז יחלקו לשתי חבורות אם ירצו:
+
+Mishnah 5
+
+<b>ואם לאו אלו מזמנין לעצמן.</b> ובזמן ששמש אחד משמש לשתי החבורות אף על פי שאין רואים אלו את אלו, השמש מצרפן:
+<b>אין מברכין על היין.</b> בורא פרי הגפן:
+<b>עד שיתן לתוכו מים.</b> לפי שהיה יינם חזק מאד ולא היה ראוי לשתייה בלא מים, הילכך אכתי לא אישתני למעליותא ולא זז מברכתו הראשונה ומברכין עליו בורא פרי העץ כענבים. ואין הלכה כרבי אליעזר:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>אלו דברים.</b> מברך על היום. בתחלה קדוש היום ואח״כ מברך על היין בורא פרי הגפן, שתחלה קדש היום ואחר כך בא היין על השלחן בשביל היום, וכשם שקדם לכניסה כך קודם לברכה:
+<b>מברך על היין.</b> תחלה, וה״ה למקדש על הפת, שהיין או הפת גורמים לקדוש היום שאם אין לו יין או פת לא יקדש:
+
+Mishnah 2
+
+<b>בש״א נוטלין לידים ואחר כך מוזגין את הכוס.</b> שאם אתה אומר מוזגין את הכוס תחלה, גזרה שמא יטמאו משקים שנפלו באחורי הכוס מחמת הידים, שהידים קודם נטילה תורת שני לטומאה יש להן ומטמאים את המשקים להיות תחלה, ויחזרו המשקים ויטמאו את אחורי הכוס, שהמשקים שנטמאו מטמאים כלים מדרבנן, אלא שהקילו בטומאה זו שכלי שנטמאו אחוריו במשקים טמאים לא נטמא תוכו ולא ידיו ולא אוגנו, וסברי בית שמאי אסור להשתמש בכוס שאחוריו טמאות אע״פ שלא נטמא תוכו, גזרה שמא ינתזו נצוצות מתוכו על אחורי הכוס ויקבלו המשקין טומאה מחמת אחוריו ויטמאו את הידים. וכיון דאסור להשתמש בכלי שאחוריו טמאות נוטלין לידים תחלה ואח״כ מוזגין את הכוס, כדי שלא יקבלו המשקים שאחורי הכלי טומאה מחמת ידים ונמצאו אחורי הכלי טמאים מחמת אותן משקים ומשתמש בו באיסור. ובית הלל סברי אין אסור להשתמש בכלי שאחוריו טמאות, הלכך מוזגים את הכוס תחלה ושותים אותו ואח״כ נוטלין לידים, שאם אתה אומר נוטלין לידים תחלה ואח״כ מוזגים את הכוס גזירה שמא יהיו אחורי הכוס טמאים, שמותר להשתמש בכלי שאחוריו טמאים, ולא יהיו ידיו נגובות יפה ויטמאו אחורי הכלי המשקין שבידיו, ואותן משקין שנעשו תחלה יחזרו ויטמאו את הידים ונמצא אוכל בידים מסואבות:  
+
+Mishnah 3
+
+<b>מקנח ידיו במפה.</b> מנטילת מים ראשונים, ומניחה על השלחן ומקנח בה ידיו תמיד מזוהמת התבשיל, ולא יניחנה על הכסת שהוא יושב בה גזירה שמא יהיה הכסת ראשון לטומאה ויהיה משקה טופח במפה מחמת נגוב הידים ואותו משקה כשנוגע בכסת נעשה ראשון דלעולם המשקים נעשות תחלה וחוזר ומטמא את הידים כשמקנח בה תמיד בתוך הסעודה. אבל בשלחן ליכא למגזר הכי שאסור להשתמש בשלחן שהוא שני לטומאה. ובית הלל סברי מותר להשתמש בשלחן שהוא שני לטומאה, הלכך לא יניח המפה על השלחן שמא יטמאו המשקים שבמפה מחמת השלחן ויחזרו ויטמאו את האוכלים, ואם יניחנה על הכסת אין לחוש כי אם שמא יטמאו ידיו, מוטב שיטמאו ידים שאין להם עיקר מן התורה, דאין נטילת ידים לחולין מן התורה, ולא יטמאו אוכלים שיש להם עיקר מן התורה דראשון עושה שני בחולין מן התורה:
+
+Mishnah 4
+
+<b>בית שמאי אומרים מכבדין את הבית.</b> מקום שאכלו שם מכבדים אותו משיורי אוכלים שנתפררו עליו ואח״כ נוטלים לידים מים אחרונים. דפעמים שהשמש עם הארץ ומניח הפירורים שיש בהם כזית, ואם אתה אומר נוטלים לידים תחלה נמצא אתה מפסיד את האוכלים שמים אחרונים נתזים עליהם ונמאסים. ובית הלל סברי אסור להשתמש בשמש עם הארץ, ושמש תלמיד חכם אינו מניח פירורים שיש בהן כזית אלא מסיר אותם, ואם נתזים המים על גבי פירורים שאין בהם כזית אין בכך כלום דפירורים שאין בהם כזית מותר לאבדן ביד. והלכה כבית שמאי בזה שמותר להשתמש בשמש עם הארץ:
+
+Mishnah 5
+
+<b>נר ומזון.</b> מי שאכל בשבת במנחה וחשכה לו ועדיין לא גמר סעודתו ואין לו יין אלא שיעור [כוס] אחד. בית שמאי אומרים נר ומזון בשמים והבדלה. דכולי עלמא הבדלה בסוף, דאפוקי יומא מאחרינן ליה כי היכי דלא ליהוי עליה כמשאוי. לא נחלקו אלא על הנר ועל הבשמים, דבית שמאי אומרים נר ומזון ואח״כ בשמים, ובית הלל אומרים נר ובשמים כי הדדי, דברכות שאנו יכולים לעשותם דלא מיחזי כמשאוי כגון נר ובשמים מקדמינן להו לברכת המזון:
+<b>בית שמאי אומרים שברא מאור האש.</b> שברא דמשמע לשעבר ולא בורא דמשמע להבא. 
+<b>מאור האש</b> ולא מאורי האש, דחדא נהורא איכא בנורא:
+<b>ובית הלל אומרים בורא.</b> נמי משמע לשעבר:
+<b>מאורי האש.</b> שהרבה גוונים יש בשלהבת, אדומה לבנה וירקרוקת:
+
+Mishnah 6
+
+<b>לא על הנר ולא על הבשמים של עובדי כוכבים.</b> נר משום דלא שבת שהעובד כוכבים עשה מלאכה לאורו וקיימא לן אור שלא שבת אין מברכין עליו הואיל ונעבדה בו עבירה. ובשמים של עובדי כוכבים בבשמים שהם במסבה שעובדי כוכבים מסובים בה לסעודה מיירי. והא דתנן בסיפא ולא על הנר ולא על הבשמים של עבודת כוכבים, מה טעם קאמר, מה טעם אין מברכין על בשמים של עובדי כוכבים לפי שסתם מסבת עובדי כוכבים לעבודת כוכבים ואין מברכין על בשמים של עבודת כוכבים:
+<b>ולא על הנר של מתים.</b> דלא אתעביד לאורה אלא לכבוד בעלמא:
+<b>ולא על בשמים של מתים.</b> דלעבורי ריחא עבידי:
+<b>ולא על נר ובשמים.</b> דעבודת כוכבים, לפי שאסורין בהנאה:
+<b>עד שיאותו לאורו.</b> שיהנו מאורו, ולא שיהנו ממש אלא שקרוב לו כל כך שיוכל ליהנות אם ירצה:
+
+Mishnah 7
+
+<b>שיתעכל המזון שבמעיו.</b> כל זמן שאינו רעב מחמת אותה האכילה הוא סימן שלא נתעכל המזון. ודוקא בשכח אמרי בית הלל דאינו חוזר, אבל במזיד דברי הכל יחזור למקומו ויברך:
+
+Mishnah 8
+
+<b>מברך על היין ואחר כך מברך על המזון.</b> שאין ברכת המזון טעונה כוס. וב״ה סברי ברכת המזון טעונה כוס:
+<b>עונין אמן אחר ישראל המברך.</b> ואף על פי שלא שמע הזכרת השם אלא סוף הברכה דמסתמא לשמים ברך:
+<b>אלא אם כן שמע כל הברכה.</b> שמא ברך להר גריזים:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>הרואה מקום שנעשו בו ניסים.</b> כגון מעברות ים סוף ונחלי ארנון ומעברות הירדן ואבן שישב עליה משה ע״ה כשעשה מלחמה בעמלק ודומיהן. ואניסא דרבים כגון הני דאמרינן מחייבי כ״ע לברוכי, אבל אניסא דיחיד כגון הרואה מקום שנעשה לו בו נס איהו חייב לברוכי ברוך שעשה לי נס במקום הזה ובנו ובן בנו חייבים לברך ברוך שעשה נס לאבותי במקום הזה. וכל הני ברכות דמתניתין בעו הזכרת שם ומלכות דכל ברכה שאין בה הזכרת השם ומלכות אינה ברכה:
+
+Mishnah 2
+
+<b>זיקים.</b> כוכב הנראה כמו שפותח הרקיע ויורה כחץ ממקום למקום. אי נמי כוכב שנראה כמו שיש לו זנב ארוך:
+<b>זועות.</b> שהארץ מזדעזעת ורועשת:
+<b>רעמים.</b> קול הנשמע ברקיע מעננים ששופכים מים מזה לזה, כמה דתימא (ירמיה נא) לקול תתו המון מים בשמים:
+<b>ועל הרוחות.</b> שבאים בסערה וזעף, ואינם מצויות אלא לפרקים:
+<b>ברוך שכחו מלא עולם.</b> ואי בעי מברך ברוך עושה מעשה בראשית שכל אלו מעשה בראשית הם דכתיב (תהלים קלה) ברקים למטר עשה, אבל על ההרים ועל הגבעות וכו׳ אומר עושה מעשה בראשית דוקא דלא מצי לברוכי עלייהו שכחו מלא עולם שאינן נראים ברוב העולם אלא כל אחד ואחד במקומו:
+<b>הים הגדול.</b> ים אוקינוס שמקיף העולם:
+<b>ברוך שעשה את הים הגדול.</b> שמתוך גדלו וחשיבותו קובע ברכה לעצמו:
+<b>לפרקים.</b> משלשים יום לשלשים יום:
+<b>על הגשמים וכו׳</b> מברך הטוב והמטיב, והוא דאית ליה ארעא בשותפות עם אחריני דהכי משמע הטוב והמטיב הטוב לדידיה והמטיב לאחריני, אבל כי לית ליה ארעא כלל אומר מודים אנחנו לך ה׳ אלהינו על כל טיפה וטיפה שהורדת לנו וכו׳. ואם יש לו קרקע לבדו מברך שהחיינו:
+
+Mishnah 3
+
+<b>בנה בית חדש וקנה כלים חדשים.</b> בין יש לו כיוצא בהן בין אין לו כיוצא בהן מברך שהחיינו:
+<b>על הרעה מעין הטובה.</b> מפרש בגמרא כגון שצפו מים על ארצו ושטפו תבואתו של שנה זו, אע״פ שרוו המים פני האדמה ונעשית שדהו משובחת לשנים הבאות השתא מיהא רעה היא ומברך דיין האמת:
+<b>ועל הטובה מעין הרעה.</b> כגון דאשכח מציאה, אע״ג דרעה היא דאי שמע בה מלכא חובטו במכות ויסורין ושקיל לה מיניה השתא מיהא טובה היא ומברך הטוב והמטיב:
+<b>הצועק לשעבר.</b> המתפלל על מה שכבר היה הרי זו תפלת שוא, דמאי דהוה הוה:
+
+Mishnah 4
+
+<b>שתים בכניסתו ושתים ביציאתו.</b> בכניסתו אומר שתכניסני לכרך זה לשלום, נכנס אומר מודה אני לפניך שהכנסתני לכרך זה לשלום הרי (זה) שתים בכניסתו. בקש לצאת אומר שתוציאני מכרך זה לשלום, לאחר שיצא אומר מודה אני לפניך שהוצאתני מכרך זה לשלום וכל כך למה מפני שצריך שיתן אדם הודאה לבוראו על מה שעבר עליו מן הטוב ויתפלל על העתיד שתבא לו טובה:
+
+Mishnah 5
+
+<b>חייב אדם לברך על הרעה.</b> כשמברך דיין האמת על הרעה, חייב לברך בשמחה ובלב טוב כשם שמברך בשמחה הטוב והמטיב על הטובה:
+<b>דבר אחר בכל מאדך.</b> בכל מדות המדודות לך בין מדה טובה בין מדת פורענות:
+<b>לא יקל אדם ראשו.</b> לא ינהג קלות ראש:
+<b>כנגד שער המזרח.</b> חוץ להר הבית אשר בחומה הנמוכה אשר לרגלי הבית למזרח, לפי שהוא מכוון, שכל השערים מכוונים זה, כנגד זה שער מזרח שער עזרת נשים ושער עזרת ישראל ופתח האולם וההיכל ובית קדש הקדשים בימי בית ראשון:
+<b>באפונדתו.</b> אזור חלול שנותנים בו מעות. פירוש אחר בגד שלובש על בשרו לקבל הזיעה שלא לטנף שאר בגדים, וגנאי לאדם לצאת באותו בגד לבדו:
+<b>קפנדריא.</b> ליכנס בפתח זה ולצאת בפתח שכנגדו כדי לקצר הלוכו דרך שם. ולשון קפנדריא אדמקיפנא דרי אעול בהא, כלומר בעוד שאני צריך להקיף שורות של בתים אקצר מהלכי ואכנס דרך כאן:
+<b>ורקיקה.</b> אסורה בהר הבית:
+<b>מקל וחומר.</b> ממנעל, ומה מנעל שאינו דרך בזיון אסור, רקיקה שהיא דרך בזיון לא כל שכן:
+<b>כל חותמי ברכות שבמקדש.</b> המברך אומר בסוף כל ברכה ברוך ה׳ אלהי ישראל מן העולם ועד העולם חונן הדעת וכן בכולם, והעונין אומרים ברוך שם כבוד מלכותו לעולם ועד. שאין עונין אמן אחר כל ברכה שבמקדש, דכתיב בעזרא (נחמיה ט) קומו ברכו את ה׳ אלהיכם מן העולם עד העולם, ואומר אח״כ ויברכו שם כבודך, כלומר שעונים ברוך שם כבוד מלכותו לע״ו. ואשמעינן הכא דבמקדש ראשון לא היו אומרים אלא ברוך אלהי ישראל מן העולם ולא יותר ולא היו אומרים ועד העולם:
+<b>משקלקלו המינים.</b> שאין מאמינים בתחיית המתים ואמרו אין עולם אלא זה, התקינו עזרא ובית דינו שיהו אומרים מן העולם ועד העולם לומר ששני עולמות יש, העולם הזה והעולם הבא, להוציא מלב המינים שכופרים בתחיית המתים:
+<b>שיהא אדם שואל בשלום חבירו בשם.</b> בשמו של הקדוש ברוך הוא, ולא אמרינן מזלזל הוא בכבודו של מקום בשביל כבוד הבריות להוציא שם שמים עליו, ולמדו מבועז שאמר לקוצרים ה׳ עמכם, וכי תימא בעז מדעתיה דנפשיה קעבד ולא גמרינן מיניה, תא שמע מן המלאך שאמר לגדעון ה׳ עמך גבור החיל, וכי תימא לא שאל המלאך בשלום גדעון, ולא ברכו, אלא בשליחותו של מקום הודיעו שהשכינה עמו, ולא גמרינן מיניה, תא שמע ואומר אל תבוז כי זקנה אמך, אל תבוז את בעז לומר שמדעתו עשה אלא למוד מזקני אומתך כי יש לו על מי להסמך שנאמר עת לעשות לה׳ הפרו תורתך:
+<b>רבי נתן אומר הפרו תורתך.</b> פעמים שמבטלים דברי תורה כדי לעשות לה׳, אף זה המתכוין לשאול בשלום חברו, וזהו רצונו של מקום שנאמר (תהילים ל״ד:ט״ו) בקש שלום ורדפהו, מותר להפר תורה ולעשות דבר הנראה אסור:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Berakhot/Hebrew/merged.txt
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@@ -0,0 +1,442 @@
+Bartenura on Mishnah Berakhot
+ברטנורא על משנה ברכות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Berakhot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה ברכות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מאימתי קורין. משעה שהכהנים נכנסין לאכול בתרומתן.</b> כהנים שנטמאו וטבלו, אין יכולים לאכול בתרומה עד שיעריב שמשן, דהיינו צאת הכוכבים. והא דלא תני משעת צאת הכוכבים, מלתא אגב אורחיה קמ״ל שאם נטמאו הכהנים בטומאה שטהרתן תלויה בקרבן כגון זב ומצורע, אין הכפרה מעכבתן מלאכול בתרומה, דכתיב (ויקרא כב, ז) ובא השמש וטהר ואחר יאכל מן הקדשים, ביאת שמשו מעכבתו מלאכול בתרומה. ואין כפרתו מעכבתו מלאכול בתרומה וכו׳:
+<b>עד סוף האשמורה הראשונה.</b> שליש הראשון של לילה, שהלילה נחלק לשלש משמרות. ומשם ואילך לא מקרי תו זמן קריאת שמע דשכיבה, ולא קרינא ביה בשכבך. ומקמי צאת הכוכבים נמי יממא הוא ולאו זמן שכיבה. והמקדימים וקורים קריאת שמע של ערבית מבעוד יום, סומכים אהא דרבי יהודה דאמר לקמן בפרק תפלת השחר תפלת המנחה עד פלג המנחה, שהוא שעה ורביע קודם הלילה. וקי״ל דעבד כר׳ יהודה עבד, ומיד כשכלה זמן המנחה מתחיל זמן קריאת שמע של ערבית:
+<b>עד שיעלה עמוד השחר.</b> דכל הלילה מקרי זמן שכיבה. והלכה כרבן גמליאל שגם חכמים מודים לו, ולא אמרו עד חצות אלא כדי להרחיק את האדם מן העבירה. ומיהו לכתחילה משהגיע עונת קריאת שמע של ערבית דמתניתין דהיינו מצאת הכוכבים, אסור לסעוד וכל שכן לישן עד שיקרא קריאת שמע ויתפלל:
+<b>מעשה שבאו בניו מבית המשתה.</b> בני רבן גמליאל שמעינהו לרבנן דאמרי עד חצות, והכי קאמרי ליה, הא דפליגי רבנן עלך, דוקא קאמרי עד חצות ותו לא, ויחיד ורבים הלכה כרבים, או דילמא רבנן כוותך סבירא להו, והאי דקאמרי עד חצות, כדי להרחיק את האדם מן העבירה. ואמר להו, רבנן כוותי סבירא להו, והאי דקאמרי עד חצות כדי להרחיק את האדם מן העבירה וחייבים אתם לקרות:
+<b>ולא זו בלבד.</b> כולה מילתא דרבן גמליאל היא דאמר לבניו:
+<b>הקטר חלבים.</b> של קרבנות:
+<b>ואברים.</b> של עולת תמיד של בין הערבים שנזרק דמו ביום, מצוה להעלות הנתחים כל הלילה, דכתיב (ויקרא ו׳:ב׳) היא העולה על מוקדה על המזבח כל הלילה עד הבקר:
+<b>וכל הנאכלין ליום אחד.</b> כגון תודה וחטאת ואשם וכיוצא בהם שהם נאכלים ליום ולילה, זמן אכילתן עד שיעלה עמוד שחר והוא המביא לידי נותר:
+<b>אם כן למה אמרו חכמים עד חצות.</b> בק״ש ובאכילת קדשים, אבל בהקטר חלבים ואיברים לא אמרו בו חכמים עד חצות כלל, ולא נקט ליה הכא אלא להודיע שכל דבר שמצותו בלילה כשר כל הלילה:
+<b>כדי להרחיק את האדם מן העבירה.</b> שלא יבא לאכלן אחר שיעלה עמוד השחר ויתחייב כרת, וכן בק״ש שלא יאמר עדיין יש לי שהות ותעבור עונתה:
+
+Mishnah 2
+
+<b>בין תכלת ללבן.</b> בין חוטי תכלת לחוטי לבן שבציצית. פירוש אחר, גיזת צמר שצבעה תכלת ויש בה מקומות שלא נקלט הצבע יפה ונשאר לבן:
+<b>בין תכלת לכרתי.</b> צבע התכלת קרוב לגוון של כרתי כרישין שקורין פורוש בלע״ז:
+<b>עד שלש שעות.</b> ביום, עד סוף שעה שלישית שהוא רביע היום בזמן שהימים והלילות שוים. ולעולם זמן קריאת שמע הוא עד רביע היום בין שהימים ארוכים בין קצרים. וכן הא דתנן לקמן [פ״ד מ״א] תפלת השחר עד ארבע שעות ביום, היינו עד שליש היום, וארבע שעות דנקט, לפי ששליש היום הוא ארבע שעות בזמן שהימים והלילות שוין. וכל מקום שנזכר במשנה כך וכך שעות ביום, על דרך זה אתה צריך לחשוב ולדון. זו הבנתי מפירושי הרמב״ם ונתקבל לי. וטעמא דרבי יהושע דאמר עד שלש שעות ביום, שכן דרך בני מלכים שאין עומדין ממטתן עד סוף שעה שלישית. ורחמנא דאמר ובקומך, עד שעה שכל בני אדם עומדים ממטתן קאמר והלכה כרבי יהושע, ומיהו לכתחלה צריך לכוין לקרות ק״ש עם הנץ החמה כמו שהיו הותיקים עושים:
+<b>לא הפסיד.</b> כלומר לא הפסיד מלברך לפניה ולאחריה, אלא אע״פ שעברה עונתה קורא ומברך לפניה ולאחריה:
+<b>כאדם הקורא בתורה.</b> אע״פ שלא יצא ידי חובת ק״ש בעונתה, יש לו קבול שכר כקורא בתורה:
+
+Mishnah 3
+
+<b>יטו.</b> על צדיהם, דכתיב בשכבך דרך שכיבה:
+<b>יעמדו.</b> דכתיב ובקומך דרך קימה:
+<b>כדרכו.</b> בין בקימה בין בישיבה בין בשכיבה בין בהליכה:
+<b>כדי היית.</b> ראוי היית ליהרג, ואם היית מת היית מתחייב בנפשך:
+
+Mishnah 4
+
+<b>שתים לפניה.</b> יוצר אור ואהבה:
+<b>ואחת לאחריה.</b> אמת ויציב:
+<b>ובערב.</b> מברך:
+<b>שתים לפניה.</b> מעריב ערבים ואהבת עולם:
+<b>ושתים לאחריה.</b> אמת ואמונה והשכיבנו:
+<b>אחת ארוכה ואחת קצרה.</b> אשתים שלפניה קאי, יוצר אור ארוכה שפותחת בברוך וחותמת בברוך, וכן מעריב ערבים. אהבה קצרה, שחותמת בברוך ואינה פותחת בברוך:
+<b>לחתום.</b> בברוך:
+<b>שלא לחתום.</b> כגון ברכת הפירות וברכת המצות:
+
+Mishnah 5
+
+<b>מזכירין יציאת מצרים בלילות.</b> פרשת ציצית אומרים אותה בק״ש של ערבית ואע״פ שאין לילה זמן ציצית דכתיב וראיתם אותו, פרט לכסות לילה אומרים אותה בלילה מפני יציאת מצרים שבה:
+<b>כבן שבעים שנה.</b> הייתי נראה זקן. ולא זקן ממש אלא שהלבינו שערותיו יום שמינו אותו נשיא כדי שיראה זקן וראוי לנשיאות, ואותו היום דרש בן זומא מקרא זה:
+<b>ולא זכיתי.</b> לא נצחתי לחכמים. ודומה לו בש״ס בפרק בנות כותים (נדה לח.) בהא זכנהו ר׳ אלעזר לרבנן כלומר נצחם:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>היה קורא בתורה.</b> פרשת קריאת שמע:
+<b>והגיע זמן.</b> קריאת שמע:
+<b>אם כיון לבו יצא.</b> לדברי האומר מצות צריכות כוונה צריך לפרש אם כיון לבו שיהא מתכוין לצאת ידי חובתו, והאומר מצות אין צריכות כוונה מפרש אם כיון לבו לקרות כנקודתן וכהלכתן לאפוקי קורא להגיה שאינו קורא התיבות כנקודתן אלא קורא ככתיבתן כדי להבין בחסרות ויתרות, דבקריאה כזו לא יצא. ואנן קיימא לן כמאן דאמר מצות צריכות כוונה:
+<b>בפרקים.</b> לקמן במתניתין מפרש מה הם הפרקים:
+<b>שואל מפני הכבוד.</b> שואל בשלום אדם נכבד שראוי להקדים לו שלום כגון אביו או רבו או שגדול ממנו בחכמה:
+<b>ומשיב.</b> ואין צריך לומר שמשיב להם שלום אם הקדימו לו:
+<b>ובאמצע.</b> הפרק:
+<b>שואל מפני היראה.</b> אדם שהוא ירא מפניו שמא יהרגהו, ואצ״ל שמשיב לו שלום. אבל מפני הכבוד לא:
+<b>רבי יהודה אומר באמצע.</b> הפרק, שואל בשלום מי שהוא ירא ממנו, ומשיב שלום למי שמוטל עליו לכבדו:
+<b>ומשיב שלום לכל אדם.</b> שהקדים לו שלום. והלכה כר״י ובכל מקום שאסור להפסיק, כך אסור לדבר בלשון הקודש כמו בשאר לשונות:
+
+Mishnah 2
+
+<b>בין ויאמר לאמת ויציב לא יפסיק.</b> דכתיב וה׳ אלהים אמת (ירמיהו י׳:י׳), הלכך אין מפסיקין בין אני ה׳ אלהיכם לאמת. וכן הלכה:
+<b>והיה אם שמוע נוהג בין ביום בין בלילה.</b> דכתיב בה (דברים י״א:י״ט) ולמדתם אותם את בניכם, ותלמוד תורה נוהג בין ביום ובין בלילה:
+<b>ויאמר אינו נוהג אלא ביום.</b> דאית ביה פרשת ציצית שאינה נוהגת בלילה, דכתיב (במדבר טו) וראיתם אותו:
+
+Mishnah 3
+
+<b>רבי יוסי אומר לא יצא.</b> דכתיב שמע, השמע לאזנך מה שאתה מוציא מפיך. ותנא קמא סבר, שמע בכל לשון שאתה שומע. והלכה כת״ק:
+<b>ולא דקדק באותיותיה.</b> להוציאן בשפתיו יפה, בשתי תיבות שהתיבה השניה מתחלת באות שהתיבה הראשונה נגמרת, כגון על לבבך, עשב בשדך, ואבדתם מהרה, אם אינו נותן ריוח ביניהם להפרידם נמצא קורא אותם שתי אותיות כאות אחת:
+<b>רבי יוסי אומר יצא.</b> והלכה כר׳ יוסי. מיהו לכתחלה צריך לדקדק באותיותיה, וכן יזהר שלא יניח הנד ולא יניד הנח ולא ירפה החזק ולא יחזק הרפה, וצריך להתיז זיי״ן של תזכרו שלא יהא נראה כאומר תשכרו בשי״ן כלומר כדי שתרבו שכר, שהרי אין ראוי לשמש את הרב על מנת לקבל פרס:
+<b>הקורא למפרע.</b> הקדים פסוק שלישי לשני ושני לראשון וכיוצא בזה:
+<b>לא יצא.</b> דכתיב והיו הדברים בהוייתן יהיו כלומר כמו שהן סדורין בתורה. ומיהו אם הקדים פרשת ויאמר לפרשת והיה אם שמוע, ופרשת והיה אם שמוע לשמע, נראה דאין זה חשוב למפרע ויצא, שהרי אינן סדורות זו לאחר זו בתורה:
+<b>יחזור למקום שטעה.</b> אם בין פרק לפרק טעה, שאינו יודע באיזה פרק הפסיק ולראש איזה פרק יחזור, חוזר להפסק ראשון שהוא והיה אם שמוע. והרמב״ם אומר שהוא ואהבת את ה׳, ואם באמצע הפרק פסק, שיודע הפרק שפסק בו, אבל אינו יודע באיזה מקום מאותו פרק פסק חוזר לראש אותו הפרק. היה קורא וכתבתם, ואינו יודע אם הוא בוכתבתם של שמע או בוכתבתם של והיה אם שמוע, חוזר לוכתבתם של שמע, ואם נסתפק לאחר שהתחיל למען ירבו, אינו חוזר, שעל הרגל לשונו הוא הולך:
+
+Mishnah 4
+
+<b>נדבך.</b> שורה של בנין אבנים, כמו נדבכין די אבן גלל בעזרא, ואע״ג דמסתפי דלמא נפלי ולא מצו מכווני, לא הצריכום חכמים לרדת, דק״ש לא בעי כוונה אלא פסוק ראשון בלבד:
+<b>מה שאינן רשאין לעשות כן בתפלה.</b> דצלותא רחמי היא ובעי כוונה, הלכך יורדין למטה ומתפללין:
+
+Mishnah 5
+
+<b>חתן.</b> שנשא בתולה:
+<b>פטור מקריאת שמע לילה ראשון.</b> משום דטריד שמא לא ימצאנה בתולה. ואני שמעתי שמתירא שמא ייעשה כרות שפכה בבעילתו, וטרדא דמצוה היא, ורחמנא אמר ובלכתך בדרך, בלכת דידך הוא דמחייבת, הא דמצוה פטירת:
+<b>אם לא עשה מעשה.</b> אם לא בעל עד מוצ״ש שהם ד׳ לילות, טריד. ומשם ואילך לבו גס בה ותו לא טריד, ואף על פי שלא עשה מעשה חייב בק״ש:
+
+Mishnah 6
+
+<b>רחץ לילה הראשון שמתה אשתו.</b> ואף על פי שאבל אסור ברחיצה:
+<b>אסטניס אני.</b> קר ומצונן, לשון צינה. ואיכא צערא אם לא היה רוחץ, ואין אסור בימי אבלו אלא רחיצה של תענוג:
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+<b>לא כל הרוצה ליטול את השם יטול.</b> אם לא הוחזק חכם ופרוש בשאר דברים אין [זה] אלא גאוה שמראה בעצמו שיכול לכוין לבו, ואין הלכה כרבן שמעון בן גמליאל. וחזינן לקצת מרבותינו דאמרי דהאידנא כל אדם יקרא קריאת שמע בלילה הראשון, שכיון שבדורות הללו אין מכוונים כל כך בשאר ימים, אם לא יקרא בלילה ראשון מיחזי יותר כיוהרא שמראה עצמו שהוא מכוין בכל שעה אלא השתא משום דטריד במצוה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>מי שמתו מוטל לפניו.</b> אחד מן הקרובים שחייב להתאבל עליהם מוטל עליו לקברו:
+<b>פטור מקריאת שמע.</b> משום דטריד טרדא דמצוה:
+<b>וחלופיהן.</b> שכן דרך שמתחלפין לפי שהכל רוצים לזכות במצוה:
+<b>את שלפני המטה.</b> המזומנים לנשאה כשתגיע המטה אצלם:
+<b>ואת שלאחר המטה.</b> כלומר בין אותם שלפני המטה ובין אותם שלאחר המטה, אם המטה צריכה להם לשאתה, פטורים:
+<b>ואת שאין למטה צורך בהן.</b> כגון ההולכים ללוות את המת לכבודו בלבד, חייבין:
+<b>אלו ואלו פטורים מן התפילה.</b> דלאו דאורייתא היא כמו קריאת שמע. ואיכא דאמרי מפני שהיא צריכה כוונה יתירה:
+
+Mishnah 2
+
+<b>להתחיל ולגמור.</b> פרשה אחת של קריאת שמע:
+<b>לשורה.</b> שהיו עושים שורות שורות סביב האבל לנחמו בשובם מן הקבר:
+<b>ואם לאו.</b> שהיה הדרך קרוב מן הקבר עד המקום שבו עושים השורה, ואין פנאי להתחיל ולגמור עד שלא יגיעו לשורה:
+<b>הפנימים.</b> הרואים האבלים:
+<b>והחיצונים.</b> שאינם רואים פני האבלים:
+
+Mishnah 3
+
+<b>נשים ועבדים פטורים מקריאת שמע.</b> אע״פ שהיא מצות עשה שהזמן גרמא, וכל מצות עשה שהזמן גרמא נשים פטורות, סד״א לחייבן הואיל ואית בה מלכות שמים, קמ״ל. ותפילין מצות עשה שהזמן גרמא הן, דלילה ושבת לאו זמן תפילין נינהו, וסד״א הואיל ואתקש תפילין למזוזה, נשים נחייבו, קמ״ל:
+<b>קטנים.</b> אפילו קטן שהגיע לחינוך לא הטילו על אביו לחנכו בקריאת שמע, לפי שאינו מצוי תמיד אצלו בעונת ק״ש. ולא בתפילין, משום דסתם קטן אינו יודע לשמור תפיליו שלא יפיח בהן:
+<b>וחייבין בתפלה.</b> דתפלה רחמי היא, ומדרבנן היא, ותקנוה אף לנשים ולחנך בה הקטנים:
+<b>ובמזוזה.</b> דמהו דתימא הואיל ואתקש לתלמוד תורה, כי היכי דנשים פטורות מתלמוד תורה דכתיב (דברים י״א:י״ט) ולמדתם אותם את בניכם ולא את בנותיכם הכי נמי נפטרו ממזוזה אע״פ שהיא מצות עשה שלא הזמן גרמא קא משמע לן:
+<b>ובברכת המזון.</b> מיבעיא לן אי חייבות בברכת המזון מדאורייתא כיון דכתיב (שם ח) ואכלת ושבעת וברכת הויא ליה מצות עשה שלא הזמן גרמא, או שמא אין חייבות מדאורייתא משום דכתיב (שם) על הארץ הטובה אשר נתן לך והארץ לא נתנה לנקבות ולא אפשיטא:
+
+Mishnah 4
+
+<b>בעל קרי.</b> עזרא תקן שלא יקרא בעל קרי בתורה בין שראה קרי לאונסו בין לרצונו עד שיטבול. ולא מפני טומאה וטהרה שאין דברי תורה מקבלין טומאה אלא כדי שלא יהיו תלמידי חכמים מצויין אצל נשותיהן כתרנגולים:
+<b>מהרהר.</b> ק״ש בלבו כשהגיע זמן המקרא:
+<b>ואינו מברך לפניה ולאחריה.</b> ואפילו בהרהור, כיון דברכות לאו דאורייתא לא אצרכוהו רבנן:
+<b>ועל המזון מברך לאחריו.</b> דחיובא דאורייתא הוא:
+<b>ואינו מברך לפניו.</b> דלאו חיובא דאורייתא היא. וכבר נפסקה ההלכה דבטלוה לטבילותא, ובעלי קריין קורין ק״ש כדרכן ועוסקין בתורה ומתפללין ומברכין כל הברכות ואין מערער בדבר:
+
+Mishnah 5
+
+<b>לא יפסיק.</b> תפלתו לגמרי אלא יקצר כל ברכה וברכה:
+<b>ולקרות עד שלא תנץ החמה.</b> שהותיקין מדקדקים על עצמן לגמור אותה עם הנץ החמה, דכתיב (תהילים ע״ב:ה׳) ייראוך עם שמש:
+<b>יתכסה במים.</b> ודוקא מים עכורים שאין לבו רואה את הערוה, אבל צלולים לא:
+<b>במים הרעים.</b> מים סרוחים:
+<b>במי המשרה.</b> מים ששורין בהם פשתן:
+<b>עד שיטיל לתוכן מים.</b> חסורי מחסרא והכי קתני, ולא יקרא אצל מי רגלים עד שיתן לתוכן מים, ושיעור המים שיטיל למי רגלים של פעם אחת רביעית:
+<b>וכמה ירחיק מהם.</b> מן המי רגלים שלא הטיל לתוכן מים, ומן הצואה:
+<b>ארבע אמות.</b> ודוקא כשהוא לצדדים או לאחריו אבל לפניו מרחיק כמלא עיניו:
+
+Mishnah 6
+
+<b>זב שראה קרי.</b> אע״פ שטמא טומאת שבעה משום זיבה ואין טבילה זו מטהרתו, אפילו הכי צריך טבילה לדברי תורה כתקנת עזרא משום קרי. וכן נדה אם באה להתפלל ופולטת שכבת זרע הרי היא כבעל קרי. ושכבת זרע מטמא האשה בפליטתו כל שלשה ימים לאחר תשמיש. ולאחר מכאן כבר הסריח בגופה ואין ראוי עוד להיות ולד נוצר ממנו. והכי פירושו נדה שפלטה עתה תשמיש ששמשה אתמול קודם שראתה והמשמשת מטתה שראתה נדה אחר ששמשה צריכין טבילה:
+<b>ורבי יהודה פוטר.</b> אף במשמשת שראתה נדה פטר ר׳ יהודה, ואף על גב דמעיקרא בת טבילה הות ואיכא למימר דלא פקעא חובת טבילה מינה. וכבר כתבנו לעיל דבטלוה לטבילותא מפני שהיתה תקנה שאין רוב הצבור יכולין לעמוד בה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>תפלת השחר עד חצות.</b> שכן תמיד של שחר קרב עד חצות לרבנן, ולר׳ יהודה אינו קרב אלא עד ארבע שעות ביום. ועד ד׳ שעות היינו עד סוף שעה רביעית שהוא שליש היום בזמן שהיום י״ב שעות, וכן זמנה לעולם עד סוף שליש היום לפי אורך הימים וקטנן כדכתבינן לעיל גבי ק״ש. והלכה כרבי יהודה:
+<b>תפלת המנחה עד הערב.</b> עד שתחשך:
+<b>עד פלג המנחה.</b> זמן מנחה קטנה הוא מתשע שעות ומחצה עד הלילה, שהם שתי שעות ומחצה, נמצא פלג המנחה שהוא חצי שיעור זה שעה ורביע. ופסק ההלכה בזה, דעבד כמר עבד ודעבד כמר עבד, והרוצה לעשות כדברי חכמים ולהתפלל תפלת המנחה עד הערב יעשה, ובלבד שלא יתפלל ערבית בזמן זה, שכיון שמחשיב אותו יום לענין שמתפלל בו מנחה אינו יכול להחשיבו לילה ולהתפלל בו ערבית. ואם בא לעשות כדברי רבי יהודה שלא להתפלל מנחה אלא עד פלג המנחה שהוא שעה ורביע קודם הלילה עושה ומשם ואילך יוכל להתפלל ערבית:
+<b>אין לה קבע.</b> זמנה כל הלילה. והא דתני אין לה קבע ולא קתני זמנה כל הלילה, לאשמעינן דתפלת ערבית רשות, לפי שהיא כנגד הקרבת איברים ופדרים שקרבים כל הלילה, והנך רשות נינהו שכיון שנזרק הדם נרצה הקרבן אף על פי שנטמאו איברים ופדרים או שאבדו. ומיהו האידנא קבלוה עליהם כחובה:
+<b>ושל מוספין כל היום.</b> אם אחרה אחר שבע יצא, אבל נקרא פושע וכן הלכה:
+
+Mishnah 2
+
+<b>מה מקום.</b> כלומר מה טיבה:
+<b>שלא תארע תקלה.</b> שלא יבא מכשול על ידי, כדמפרש בברייתא שלא אכשל בדבר הלכה וישמחו חבירי, הרי רעה שתבא על ידי שאגרום להם שיענשו:
+<b>אני נותן הודיה על חלקי.</b> מודה על הטובה שחלק לי ששם חלקי מיושבי בית המדרש. ושתי תפלות הללו בכניסתו לבית המדרש וביציאתו חובה על כל איש ואיש לאמרן, דהכי אמרינן בברייתא בכניסתו מה הוא אומר וביציאתו מהו אומר משמע דחובה למימרינהו:
+
+Mishnah 3
+
+<b>מעין שמונה עשרה.</b> אית דמפרשי בגמרא שאומר מכל ברכה וברכה מן האמצעיות בקוצר וחותם על כל אחת ואחת. ואית דאמרי, הביננו ה׳ אלהינו לדעת דרכך, שהיא ברכה אחת שיש בה מעין כל הברכות האמצעיות של שמונה עשרה, וחותם ברוך אתה ה׳ שומע תפלה:
+<b>שגורה בפיו.</b> שהוא למוד ורגיל בה. והלכה כרבי עקיבא שמי שאין תפלתו שגורה בפיו, או בשעת הדחק, מתפלל אדם שלש ראשונות ושלש אחרונות והביננו באמצע שהיא מעין כל האמצעיות, חוץ מימות הגשמים שאינו מתפלל הביננו מפני שצריך לומר שאלה בברכת השנים, וחוץ ממוצאי שבתות וי״ט שצריך לומר הבדלה בחונן הדעת:
+
+Mishnah 4
+
+<b>העושה תפלתו קבע.</b> שתפלתו דומה עליו כמשאוי. ולשון קבע שאומר חוק קבוע עלי להתפלל וצריך אני לצאת ממנה:
+<b>מתפלל תפלה קצרה.</b> ומה היא תפלה קצרה, שאומר הושע ה׳ את עמך וגו׳:
+<b>בכל פרשת העבור.</b> אפילו בשעה שהם פורשים לעבירה, יהיו צרכיהם גלוים לפניך לרחם עליהם. פרשת לשון פרישה, העבור של עבירה. ואין הלכה כרבי יהושע, אלא התפלה שמתפללים במקום סכנה היא צרכי עמך מרובים וכו׳. ומתפלל אותה אדם כשהוא מהלך. ואינו מתפלל לא ג׳ ראשונות ולא ג׳ אחרונות. וכשיעבור מקום הסכנה ותתיישב דעתו צריך לחזור ולהתפלל תפלה כתקנה אם לא עברה עונתה:
+
+Mishnah 5
+
+<b>היה רוכב על החמור ירד.</b> אין הלכה כסתם משנה זו, אלא בין יש לו מי שיאחוז חמורו בין אין לו מי שיאחוז חמורו לא ירד, מפני שאין דעתו מיושבת עליו כשהוא יורד:
+<b>יחזיר את פניו.</b> לצד ירושלים, שנאמר (מלכים א ח׳:מ״ח) והתפללו אליך דרך ארצם:
+<b>יכוין את לבו כנגד בית קדשי הקדשים.</b> שנא׳ (שם) והתפללו אליך אל המקום הזה:
+
+Mishnah 6
+
+<b>באסדא.</b> עצים הרבה קשורים ומהודקים יחד, ומשיטים אותם בנהר ובני אדם הולכים עליהם. ובלשון מקרא (ד״ה ב ב) קרוין רפסודות:
+
+Mishnah 7
+
+<b>אין תפלת המוספים אלא בחבר עיר.</b> בחבורת העיר, כלומר בצבור ולא ביחיד:
+<b>בחבר עיר ושלא בחבר עיר.</b> בין בצבור בין ביחיד:
+<b>רבי יהודה אומר משמו.</b> של ר׳ אלעזר בן עזריה. ואיכא בין ת״ק לרבי יהודה יחיד הדר בעיר שאין שם עשרה לת״ק אליבא דר׳ אלעזר דאמר לא תקנוה אלא בחבר עיר יחיד זה פטור, ולר״י אין יחיד פטור אלא כשהוא במקום עשרה שש״צ פוטרו. והלכה כחכמים:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>אין עומדין. מתוך כובד ראש.</b> הכנעה ומורא דכתיב (תהלים ב) עבדו את ה׳ ביראה, ועבודה זו תפלה היא:
+<b>שוהים שעה אחת.</b> במקום שבאו להתפלל:
+<b>אפילו המלך שואל בשלומו.</b> ודוקא מלך ישראל אבל מלך עובד כוכבים פוסק שלא יהרגנו:
+<b>אפילו נחש כרוך על עקבו.</b> דוקא נחש שרוב פעמים אינו נושך, אבל עקרב או אפעה מן הדברים שודאי נושכים וממיתים פוסק:  
+
+Mishnah 2
+
+<b>מזכירין גבורות גשמים.</b> משיב הרוח שאינו לשון בקשה אלא לשון הזכרה ושבח. ומפני שהגשמים אחת מגבורותיו של הקב״ה דכתיב (איוב ה׳:י׳) עושה גדולות עד אין חקר הנותן מטר על פני ארץ משום הכי קרי להו גבורות גשמים:
+<b>ושאלה.</b> ותן טל ומטר ל׳ בקשה:
+<b>בברכת השנים.</b> מתוך שהן פרנסה קבעו שאלתן בברכת פרנסה:
+<b>והבדלה.</b> במוצאי שבת:
+<b>בחונן הדעת.</b> שהיא ברכה ראשונה של חול. ובירושלמי אמרו מפני מה תקנו הבדלה בחונן הדעת שאם אין דעה הבדלה מנין. וכן הלכה:
+
+Mishnah 3
+
+<b>על קן צפור יגיעו רחמיך.</b> כמו שהגיעו רחמיך על צפור וגזרת לא תקח האם על הבנים כן חוס ורחם עלינו:
+<b>משתקין אותו.</b> שעושה מדותיו של הקב״ה רחמים והן אינן אלא גזרות מלך על עבדיו:
+<b>ועל טוב יזכר שמך.</b> משמע על טובתך נודה לך ועל הרע לא נודה, והרי אנו חייבין לברך על הרעה כשם שמברכין על הטובה:
+<b>מודים מודים.</b> דמיחזי כמקבל עליו שתי אלוהות. ומפרש בירושלמי הדא דתימא בצבור, אבל ביחיד תחנונים הם:
+<b>ולא יהא סרבן באותה שעה.</b> כדרך שאר יורדים לפני התיבה שצריך לסרב פעם ראשונה אבל זה לא יסרב כשאומרים לו לך רד לפי שגנאי הוא שתהא התפלה מופסקת כל כך:
+
+Mishnah 4
+
+<b>לא יענה אחר הכהנים אמן.</b> בסוף כל ברכה כמו ששאר הצבור עונים:
+<b>מפני הטירוף.</b> שלא תטרוף דעתו ויטעה, לפי שש״ץ הוא צריך להתחיל ברכה שניה ולהקרות להן מלה במלה ואם יענה אמן לא יוכל לכוין ולחזור לתפלתו מהר ולהתחיל הברכה שראוי שיתחיל:
+<b>לא ישא את כפיו.</b> שמא לא יוכל לכוין ולחזור לתפלתו להתחיל שים שלום שתהא דעתו מטורפת מאימתא דצבורא:
+<b>ואם הבטחתו.</b> כלומר אם בטוח הוא שלא תהא דעתו מטורפת מאימת הצבור:
+
+Mishnah 5
+
+<b>אם שגורה תפלתי.</b> סדורה בפי במרוצה ואיני נכשל בה:
+<b>שהוא מטורף.</b> שהחולה מטורף, כמו אך טרוף טורף (בראשית מ״ד:כ״ח). פי׳ אחר לשון טורפים לו תפלתו בפניו [בגמרא ה]. כלומר התפלה שהתפללו עליו מטורפת וטרודה ממנו ואינה מקובלת:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>כיצד מברכין.</b> חוץ מן היין. שמתוך חשיבותו קבעו לו ברכה לעצמו. וכן הפת:
+<b>בורא מיני דשאים.</b> לפי שיש בכלל פרי האדמה דשא, וזרעים כגון קטניות, ור׳ יהודה בעי היכר ברכה לכל מין ומין ואין הלכה כר׳ יהודה. והא דתנן על הירקות אומר בורא פרי האדמה, הני מילי ירקות שדרכן לאכלן חיין ואכלן חיין או שדרכן לאכלן מבושלים ואכלן מבושלים אבל אותן שדרכן לאכלן חיין ואכלן מבושלים או שדרכן לאכלן מבושלים ואכלן חיין אינו מברך עליהן אלא שהכל. וירקות שאוכלין אותם בין חיין בין מבושלים מברכין עליהן בורא פרי האדמה בין חיין בין מבושלים:
+
+Mishnah 2
+
+<b>בירך על פירות האילן וכו׳</b> כל היכא דכי שקלי פירא איתיה לענף, ואותו הענף עצמו חוזר ומוציא פרי לשנה האחרת מקרי אילן, ומברכין על פירותיו בורא פרי העץ, אבל היכא דכי שקלת ליה לפרי לא ישאר ענף שיחזור ויוציא פרי לשנה האחרת אין מברכין על הפירות אלא בורא פרי האדמה:
+<b>ועל כולן אם אמר שהכל יצא.</b> ואפילו על הפת ועל היין. ומיהו לכתחלה אין לאכול שום פרי אם אינו יודע תחלה שיברך עליו ברכה הראויה לו:
+
+Mishnah 3
+
+<b>נובלות.</b> פירות שנפלו מן האילן קודם שנתבשלו כל צרכן:
+<b>גובאי.</b> חגבים טהורים:
+<b>מין קללה.</b> נובלות וגובאי ע״י קללה הן באים ואין הלכה כר״י:
+
+Mishnah 4
+
+<b>מין שבעה.</b> חטה ושעורה וגפן ותאינה ורמון זית ותמרים, דהני עדיפי הואיל ונשתבחה בהן א״י:
+<b>מברך על איזה מהם שירצה.</b> דחביב עדיף. והלכה כחכמים:
+
+Mishnah 5
+
+<b>פטר את היין שלאחר המזון.</b> הני מילי בשבתות וימים טובים שרגילים לקבוע על היין לאחר המזון, וכשברך על היין לפני המזון אדעתא דהכי ברך, אבל בשאר ימים שאין רגילים לקבוע עצמן על היין שלאחר המזון אין היין שלפני המזון פוטר היין שלאחר המזון. וכל לאחר המזון דתנן במתניתין היינו לאחר שסלקו ידיהם מן הפת קודם שיברכו ברכת המזון:
+<b>פרפרת.</b> כל דבר שמלפתים בו את הפת, כגון בשר וביצים ודגים קרויים פרפרת. ופעמים שהיו מביאים פרפראות קודם סעודה להמשיך האכילה וחוזרים ומביאים פרפראות אחרות לאחר הסעודה אחר שמשכו ידיהם מן הפת:
+<b>מעשה קדרה.</b> כגון הריפות וגרש כרמל וקמח שנתבשל במים כגון הלביבות וכיוצא בהן. ואית דמפרשי פרפרת דמתניתין פת הצנומה בקערה שאין בה מראה לחם דמברכים עלה בורא מיני מזונות. והשתא ניחא דאיצטריך לאשמעינן ברך על הפרפרת לא פטר את הפת אף על גב דהיא נמי מין פת, אבל מעשה קדרה פטר. ובית שמאי סברי כשם שאם ברך על הפרפרת לא פטר את הפת כך לא פטר מעשה קדרה. ואין הלכה כב״ש:
+
+Mishnah 6
+
+<b>היו יושבים.</b> בלא הסיבה, וסימן הוא שלא נתועדו לאכול יחד. שרגילים היו כשמתועדים חבורות אנשים לאכול שהיו מסובים על המטות ואוכלים ושותים בהסבת שמאל:
+<b>כל אחד מברך לעצמו.</b> שלא היה להם קבע סעודה בלא הסיבה. ומיהו אם אמרו ניזיל ניכול נהמא בדוכתא פלן, אע״פ שלא הסיבו כהסיבו דמי, ואחד מברך לכולם ומצטרפין נמי לזימון:
+<b>בא להם יין בתוך המזון כל אחד מברך לעצמו.</b> הואיל ואין בית הבליעה פנוי ואין לב המסובים פונה אל המברך אלא לבלוע מה שבפיהם. א״נ חיישינן שמא יחנק כשבא לענות אמן:
+<b>והוא אומר על המוגמר.</b> המברך ברכת המזון הוא מברך על המוגמר בורא עצי בשמים. ואע״ג דאיכא דעדיף מיניה אפ״ה כיון דאתחיל בחדא עביד לאידך:
+<b>לאחר הסעודה.</b> לאחר ברכת המזון, דהשתא לאו מצרכי הסעודה הוא, אפ״ה כיון שהתחיל בברכות אחרונות גומרן:
+<b>מוגמר.</b> רגילין היו להביא אחר הסעודה עצי בשמים במחתה על האש לריח טוב:
+
+Mishnah 7
+
+<b>מליח.</b> כל דבר מלוח:
+<b>שהפת טפלה לו.</b> מי שאכל אכילה גסה מפירות מתוקים ביותר אוכל אחריו דבר מליח לחתך הליחות הנדבקות בגופו מחמת רוב הפירות, ומפני שאינו יכול לאכול המליח לבדו אוכל מן הפת עמו. אבל המליח לבדו עיקר והפת טפלה לו:
+
+Mishnah 8
+
+<b>מברך אחריהן ג׳ ברכות.</b> דכל שהוא משבעת המינים מברך אחריו שלש ברכות, דסבירא ליה לרבן גמליאל דואכלת ושבעת וברכת לאו אלחם בלבד קאי אלא אכל ז׳ המינין המוזכרים לעיל בפרשה. ובהאי קרא שלש ברכות רמיזי, וברכת זו ברכת הזן, על הארץ זו ברכת הארץ, הטובה זו בונה ירושלים, וכן הוא אומר (דברים ג׳:כ״ה) ההר הטוב הזה:
+<b>וחכ״א ברכה אחת.</b> מעין שלש ברכות אם ענבים תאנים רימונים זיתים ותמרים אכל, מברך על העץ ועל פרי העץ ועל ארץ חמדה טובה וכו׳, וחותם על הארץ ועל הפירות. ובארץ ישראל חותם על הארץ ועל פירותיה. וברכה זו עצמה מברך על היין אלא שפותח בה על הגפן ועל פרי הגפן. ועל כל דבר הנעשה מחמשת מיני דגן במקום על העץ ועל פרי העץ אומר על המחיה ועל הכלכלה וחותם על הארץ ועל המחיה:
+<b>אפילו אכל שלק.</b> של ירק. והוא מזונו, שסומך עליו למזון מברך ג׳ ברכות דואכלת ושבעת אכל מאי דאכל קאי. והלכה כחכמים שאין מברכין שלש ברכות אלא אלחם, ועל שבעת המינין ברכה אחת מעין שלש, ועל כל שאר דברים בורא נפשות רבות וחסרונן. פירוש חסרונן כמו לחם ומים שאי אפשר להתקיים בלא הם, על כל מה שברא להחיות בהם נפש כל חי, כלומר על כל מה שבעולם שגם אם לא נבראו יכולין הבריות להתקיים, ולא נבראו כי אם לתענוג ולתוספת טובה. ומפני שיש בברכה זו ב׳ ענינים הויא ברכה ארוכה ופותחת בברוך וחותמת בברוך, כדאיתא בירושלמי שחותמים בה ברוך אתה ה׳ חי העולמים:
+<b>השותה מים לצמאו.</b> דוקא, מברך שהכל. אבל השותה מים לבלוע מאכל שנתחב לו בגרונו וכיוצא בזה אינו מברך:
+<b>רבי טרפון אומר בורא נפשות רבות.</b> מברך לפני שתיית המים. ואין הלכה כר׳ טרפון, אלא לפניהם מברך שהכל ולאחריהם בורא נפשות רבות:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>שלשה שאכלו.</b> לזמן. להזדמן יחד, לברך בלשון רבים נברך שאכלנו משלו:
+<b>דמאי.</b> פירות עמי הארץ קרויים דמאי, כלומר דא מאי מעושרין הן או לא, לפי שהם חשודים על המעשרות ואסרו חכמים לאכול מפירותיהן עד שיעשר. ואם אכל ולא עשר מברך עליו ולא הוי מצוה הבאה בעבירה דרוב עמי הארץ מעשרים הם:
+<b>שנטלה תרומתו.</b> ואף על פי שלא נטלה ממנו תרומה גדולה, כגון בן לוי שהקדים את הכהן ולקח המעשר בשבלים קודם שנטל הכהן תרומה גדולה, והכהן היה לו ליטול תרומה גדולה תחלה אחד מחמשים, דרחמנא קרייה ראשית, נמצא תרומה גדולה של כהן בתוך המעשר הזה אחד מחמשים שבו, לבד מתרומת מעשר שעל הלוי להפריש תרומה ממעשרו. ואשמעינן מתניתין דהכא דפטור הלוי מלהפריש ממנו תרומה גדולה דכתיב (במדבר י״ח:כ״ו-כ״ז) והרמותם ממנו תרומת ה׳ מעשר מן המעשר, מעשר מן המעשר אמרתי לך ולא תרומה גדולה ותרומת מעשר מן המעשר:
+<b>ומעשר שני והקדש שנפדו.</b> כגון שנתן את הקרן ולא נתן את החומש, שהבעלים מוסיפים חומש. וקמשמע לן תנא דאין חומש מעכב:
+<b>והשמש שאכל כזית.</b> דמהו דתימא כיון שהשמש אין לו קביעות אלא הולך ובא אין מזמנין עליו קמ״ל. ובכל הני אשמעינן דאע״ג דדמו לאיסור אין כאן ברכה בעבירה:
+<b>והכותי.</b> מן העובדי כוכבים שהביא מלך אשור מכותא ומשאר ארצות ויושב אותם בערי שומרון, ונתגיירו מאימת האריות שהיו אוכלים בהם כמפורש בספר מלכים (ב יז), והיו שומרים תורה שבכתב, וכל מצוה שהחזיקו בה מדקדקים בה יותר מישראל, לפיכך היו מאמינים בהם בקצת המצות, עד שבדקו אחריהם ומצאו להם דמות יונה בראש הר גריזים שהיו עובדים אותה, ומאז עשאום כעובדי כוכבים גמורים לכל דבריהם, הלכך האידנא אין מזמנין על הכותי:
+<b>אכל טבל.</b> דגן שלא נטלה ממנו תרומה ומעשרות קרוי טבל. ופירוש טבל טב לא ואין צריך לומר טבל דאורייתא, אלא אפילו טבל דרבנן כגון דגן שצמח בעציץ [שאינו נקוב] שאינו טבל אלא מדרבנן, אין מזמנין עליו:
+<b>ומעשר ראשון שלא נטלה תרומתו.</b> לאו תרומת מעשר קאמר דהאי טבל גמור הוא, אלא כגון שהקדים לוי את הכהן בכרי לאחר שנתמרח והוקבע לתרומה מן התורה ונטל מעשר ראשון תחלה, ואחד מחמשים שבו היא ראויה לתרומה גדולה לכהן, וכל זמן שלא נתן ממנו תרומה גדולה זו אף על פי שהפריש תרומת מעשר אין מזמנין עליו, ואם היה מקדימו בשבלים קודם שתתמרח לא היה צריך להפריש תרומה גדולה כדכתבינן לעיל:
+<b>ומעשר שני והקדש שלא נפדו.</b> א״צ לומר שלא נפדו כלל דהא מילתא דפשיטא היא, אלא שנפדו ולא נפדו כהלכתן, כגון שפדה מע״ש בגרוטאות של כסף או במטבע שאין עליו צורה, ורחמנא אמר (דברים י״ד:כ״ה) וצרת הכסף בדבר שיש בו צורה. והקדש שחללו ע״ג קרקע ולא פדאו בכסף, ורחמנא אמר ונתן את הכסף:
+<b>והשמש שאכל פחות מכזית.</b> משנה שאינה צריכה היא, אלא איידי דהדר לרובא לצורך הדר נמי להא:
+<b>ועובד כוכבים.</b> בגר שמל ולא טבל מיירי. ואשמעינן דכל כמה דלא טבל עובד כוכבים הוא, ולעולם אינו גר עד שימול ויטבול:
+
+Mishnah 2
+
+<b>וקטנים אין מזמנין עליהם.</b> דוקא קטנים שאין יודעים למי מברכין, אבל קטן היודע למי מברכין מזמנין עליו. ואיכא מרבוותא דאמרי דלא אמרו קטן היודע למי מברכין מזמנין עליו אלא בבן שלש עשרה שנה ויום אחד שלא הביא שתי שערות והוא הנקרא קטן פורח אבל בבציר מהכי אין מזמנין עליו, ואפילו יודע למי מברכין. ובירושלמי מייתי הלכה למעשה דאין מזמנין על הקטן כלל עד שיגדל ויביא שתי שערות. ונשים מזמנות לעצמן ועבדים מזמנין לעצמן, אבל נשים עם עבדים לא משום פריצותא:
+<b>עד כזית.</b> וכן הלכה, ולא כרבי יהודה דאמר עד כביצה:
+
+Mishnah 3
+
+<b>בשלשה והוא אומר ברכו.</b> דהא בלאו דידיה איכא זימון, וכן כולם:
+<b>אחד עשרה ואחד עשר רבוא.</b> הך רישא רבי עקיבא היא, דאמר מה מצינו בבית הכנסת משהגיעו לעשרה אין חילוק בין רבים למועטים הכא נמי אין חילוק:
+<b>במאה אומר נברך לה׳ אלהינו.</b> הך סיפא כולה רבי יוסי הגלילי היא, דאמר לפי רוב הקהל הן מברכין שנאמר במקהלות ברכו אלהים. ופסק הלכה משלשה ועד עשרה, ואין עשרה בכלל, המברך אומר נברך שאכלנו משלו וכולן עונים ברוך שאכלנו משלו ובטובו חיינו. ועשרה או מעשרה ולמעלה המברך אומר נברך לאלהינו שאכלנו משלו, וכולן עונים ברוך אלהינו שאכלנו משלו ובטובו חיינו:
+<b>רבי ישמעאל אומר ברכו את ה׳ המבורך.</b> והלכה כר׳ ישמעאל:
+
+Mishnah 4
+
+<b>אינן רשאים ליחלק.</b> מכיון שחלה עליהם חובת זימון:
+<b>וכן ארבעה וכן חמשה.</b> אין השלשה מזמנין לעצמן והיחיד יחלק מהן, דאיהו נמי אקבע בחובת זמון:
+<b>ששה נחלקים.</b> כדי זמון לכאן וכדי זמון לכאן, עד עשרה, אבל י׳ אין נחלקים דאתחייבו להו בזמון שיש בו הזכרת השם, עד שיהיו עשרים, ואז יחלקו לשתי חבורות אם ירצו:
+
+Mishnah 5
+
+<b>ואם לאו אלו מזמנין לעצמן.</b> ובזמן ששמש אחד משמש לשתי החבורות אף על פי שאין רואים אלו את אלו, השמש מצרפן:
+<b>אין מברכין על היין.</b> בורא פרי הגפן:
+<b>עד שיתן לתוכו מים.</b> לפי שהיה יינם חזק מאד ולא היה ראוי לשתייה בלא מים, הילכך אכתי לא אישתני למעליותא ולא זז מברכתו הראשונה ומברכין עליו בורא פרי העץ כענבים. ואין הלכה כרבי אליעזר:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>אלו דברים.</b> מברך על היום. בתחלה קדוש היום ואח״כ מברך על היין בורא פרי הגפן, שתחלה קדש היום ואחר כך בא היין על השלחן בשביל היום, וכשם שקדם לכניסה כך קודם לברכה:
+<b>מברך על היין.</b> תחלה, וה״ה למקדש על הפת, שהיין או הפת גורמים לקדוש היום שאם אין לו יין או פת לא יקדש:
+
+Mishnah 2
+
+<b>בש״א נוטלין לידים ואחר כך מוזגין את הכוס.</b> שאם אתה אומר מוזגין את הכוס תחלה, גזרה שמא יטמאו משקים שנפלו באחורי הכוס מחמת הידים, שהידים קודם נטילה תורת שני לטומאה יש להן ומטמאים את המשקים להיות תחלה, ויחזרו המשקים ויטמאו את אחורי הכוס, שהמשקים שנטמאו מטמאים כלים מדרבנן, אלא שהקילו בטומאה זו שכלי שנטמאו אחוריו במשקים טמאים לא נטמא תוכו ולא ידיו ולא אוגנו, וסברי בית שמאי אסור להשתמש בכוס שאחוריו טמאות אע״פ שלא נטמא תוכו, גזרה שמא ינתזו נצוצות מתוכו על אחורי הכוס ויקבלו המשקין טומאה מחמת אחוריו ויטמאו את הידים. וכיון דאסור להשתמש בכלי שאחוריו טמאות נוטלין לידים תחלה ואח״כ מוזגין את הכוס, כדי שלא יקבלו המשקים שאחורי הכלי טומאה מחמת ידים ונמצאו אחורי הכלי טמאים מחמת אותן משקים ומשתמש בו באיסור. ובית הלל סברי אין אסור להשתמש בכלי שאחוריו טמאות, הלכך מוזגים את הכוס תחלה ושותים אותו ואח״כ נוטלין לידים, שאם אתה אומר נוטלין לידים תחלה ואח״כ מוזגים את הכוס גזירה שמא יהיו אחורי הכוס טמאים, שמותר להשתמש בכלי שאחוריו טמאים, ולא יהיו ידיו נגובות יפה ויטמאו אחורי הכלי המשקין שבידיו, ואותן משקין שנעשו תחלה יחזרו ויטמאו את הידים ונמצא אוכל בידים מסואבות:  
+
+Mishnah 3
+
+<b>מקנח ידיו במפה.</b> מנטילת מים ראשונים, ומניחה על השלחן ומקנח בה ידיו תמיד מזוהמת התבשיל, ולא יניחנה על הכסת שהוא יושב בה גזירה שמא יהיה הכסת ראשון לטומאה ויהיה משקה טופח במפה מחמת נגוב הידים ואותו משקה כשנוגע בכסת נעשה ראשון דלעולם המשקים נעשות תחלה וחוזר ומטמא את הידים כשמקנח בה תמיד בתוך הסעודה. אבל בשלחן ליכא למגזר הכי שאסור להשתמש בשלחן שהוא שני לטומאה. ובית הלל סברי מותר להשתמש בשלחן שהוא שני לטומאה, הלכך לא יניח המפה על השלחן שמא יטמאו המשקים שבמפה מחמת השלחן ויחזרו ויטמאו את האוכלים, ואם יניחנה על הכסת אין לחוש כי אם שמא יטמאו ידיו, מוטב שיטמאו ידים שאין להם עיקר מן התורה, דאין נטילת ידים לחולין מן התורה, ולא יטמאו אוכלים שיש להם עיקר מן התורה דראשון עושה שני בחולין מן התורה:
+
+Mishnah 4
+
+<b>בית שמאי אומרים מכבדין את הבית.</b> מקום שאכלו שם מכבדים אותו משיורי אוכלים שנתפררו עליו ואח״כ נוטלים לידים מים אחרונים. דפעמים שהשמש עם הארץ ומניח הפירורים שיש בהם כזית, ואם אתה אומר נוטלים לידים תחלה נמצא אתה מפסיד את האוכלים שמים אחרונים נתזים עליהם ונמאסים. ובית הלל סברי אסור להשתמש בשמש עם הארץ, ושמש תלמיד חכם אינו מניח פירורים שיש בהן כזית אלא מסיר אותם, ואם נתזים המים על גבי פירורים שאין בהם כזית אין בכך כלום דפירורים שאין בהם כזית מותר לאבדן ביד. והלכה כבית שמאי בזה שמותר להשתמש בשמש עם הארץ:
+
+Mishnah 5
+
+<b>נר ומזון.</b> מי שאכל בשבת במנחה וחשכה לו ועדיין לא גמר סעודתו ואין לו יין אלא שיעור [כוס] אחד. בית שמאי אומרים נר ומזון בשמים והבדלה. דכולי עלמא הבדלה בסוף, דאפוקי יומא מאחרינן ליה כי היכי דלא ליהוי עליה כמשאוי. לא נחלקו אלא על הנר ועל הבשמים, דבית שמאי אומרים נר ומזון ואח״כ בשמים, ובית הלל אומרים נר ובשמים כי הדדי, דברכות שאנו יכולים לעשותם דלא מיחזי כמשאוי כגון נר ובשמים מקדמינן להו לברכת המזון:
+<b>בית שמאי אומרים שברא מאור האש.</b> שברא דמשמע לשעבר ולא בורא דמשמע להבא. 
+<b>מאור האש</b> ולא מאורי האש, דחדא נהורא איכא בנורא:
+<b>ובית הלל אומרים בורא.</b> נמי משמע לשעבר:
+<b>מאורי האש.</b> שהרבה גוונים יש בשלהבת, אדומה לבנה וירקרוקת:
+
+Mishnah 6
+
+<b>לא על הנר ולא על הבשמים של עובדי כוכבים.</b> נר משום דלא שבת שהעובד כוכבים עשה מלאכה לאורו וקיימא לן אור שלא שבת אין מברכין עליו הואיל ונעבדה בו עבירה. ובשמים של עובדי כוכבים בבשמים שהם במסבה שעובדי כוכבים מסובים בה לסעודה מיירי. והא דתנן בסיפא ולא על הנר ולא על הבשמים של עבודת כוכבים, מה טעם קאמר, מה טעם אין מברכין על בשמים של עובדי כוכבים לפי שסתם מסבת עובדי כוכבים לעבודת כוכבים ואין מברכין על בשמים של עבודת כוכבים:
+<b>ולא על הנר של מתים.</b> דלא אתעביד לאורה אלא לכבוד בעלמא:
+<b>ולא על בשמים של מתים.</b> דלעבורי ריחא עבידי:
+<b>ולא על נר ובשמים.</b> דעבודת כוכבים, לפי שאסורין בהנאה:
+<b>עד שיאותו לאורו.</b> שיהנו מאורו, ולא שיהנו ממש אלא שקרוב לו כל כך שיוכל ליהנות אם ירצה:
+
+Mishnah 7
+
+<b>שיתעכל המזון שבמעיו.</b> כל זמן שאינו רעב מחמת אותה האכילה הוא סימן שלא נתעכל המזון. ודוקא בשכח אמרי בית הלל דאינו חוזר, אבל במזיד דברי הכל יחזור למקומו ויברך:
+
+Mishnah 8
+
+<b>מברך על היין ואחר כך מברך על המזון.</b> שאין ברכת המזון טעונה כוס. וב״ה סברי ברכת המזון טעונה כוס:
+<b>עונין אמן אחר ישראל המברך.</b> ואף על פי שלא שמע הזכרת השם אלא סוף הברכה דמסתמא לשמים ברך:
+<b>אלא אם כן שמע כל הברכה.</b> שמא ברך להר גריזים:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>הרואה מקום שנעשו בו ניסים.</b> כגון מעברות ים סוף ונחלי ארנון ומעברות הירדן ואבן שישב עליה משה ע״ה כשעשה מלחמה בעמלק ודומיהן. ואניסא דרבים כגון הני דאמרינן מחייבי כ״ע לברוכי, אבל אניסא דיחיד כגון הרואה מקום שנעשה לו בו נס איהו חייב לברוכי ברוך שעשה לי נס במקום הזה ובנו ובן בנו חייבים לברך ברוך שעשה נס לאבותי במקום הזה. וכל הני ברכות דמתניתין בעו הזכרת שם ומלכות דכל ברכה שאין בה הזכרת השם ומלכות אינה ברכה:
+
+Mishnah 2
+
+<b>זיקים.</b> כוכב הנראה כמו שפותח הרקיע ויורה כחץ ממקום למקום. אי נמי כוכב שנראה כמו שיש לו זנב ארוך:
+<b>זועות.</b> שהארץ מזדעזעת ורועשת:
+<b>רעמים.</b> קול הנשמע ברקיע מעננים ששופכים מים מזה לזה, כמה דתימא (ירמיה נא) לקול תתו המון מים בשמים:
+<b>ועל הרוחות.</b> שבאים בסערה וזעף, ואינם מצויות אלא לפרקים:
+<b>ברוך שכחו מלא עולם.</b> ואי בעי מברך ברוך עושה מעשה בראשית שכל אלו מעשה בראשית הם דכתיב (תהלים קלה) ברקים למטר עשה, אבל על ההרים ועל הגבעות וכו׳ אומר עושה מעשה בראשית דוקא דלא מצי לברוכי עלייהו שכחו מלא עולם שאינן נראים ברוב העולם אלא כל אחד ואחד במקומו:
+<b>הים הגדול.</b> ים אוקינוס שמקיף העולם:
+<b>ברוך שעשה את הים הגדול.</b> שמתוך גדלו וחשיבותו קובע ברכה לעצמו:
+<b>לפרקים.</b> משלשים יום לשלשים יום:
+<b>על הגשמים וכו׳</b> מברך הטוב והמטיב, והוא דאית ליה ארעא בשותפות עם אחריני דהכי משמע הטוב והמטיב הטוב לדידיה והמטיב לאחריני, אבל כי לית ליה ארעא כלל אומר מודים אנחנו לך ה׳ אלהינו על כל טיפה וטיפה שהורדת לנו וכו׳. ואם יש לו קרקע לבדו מברך שהחיינו:
+
+Mishnah 3
+
+<b>בנה בית חדש וקנה כלים חדשים.</b> בין יש לו כיוצא בהן בין אין לו כיוצא בהן מברך שהחיינו:
+<b>על הרעה מעין הטובה.</b> מפרש בגמרא כגון שצפו מים על ארצו ושטפו תבואתו של שנה זו, אע״פ שרוו המים פני האדמה ונעשית שדהו משובחת לשנים הבאות השתא מיהא רעה היא ומברך דיין האמת:
+<b>ועל הטובה מעין הרעה.</b> כגון דאשכח מציאה, אע״ג דרעה היא דאי שמע בה מלכא חובטו במכות ויסורין ושקיל לה מיניה השתא מיהא טובה היא ומברך הטוב והמטיב:
+<b>הצועק לשעבר.</b> המתפלל על מה שכבר היה הרי זו תפלת שוא, דמאי דהוה הוה:
+
+Mishnah 4
+
+<b>שתים בכניסתו ושתים ביציאתו.</b> בכניסתו אומר שתכניסני לכרך זה לשלום, נכנס אומר מודה אני לפניך שהכנסתני לכרך זה לשלום הרי (זה) שתים בכניסתו. בקש לצאת אומר שתוציאני מכרך זה לשלום, לאחר שיצא אומר מודה אני לפניך שהוצאתני מכרך זה לשלום וכל כך למה מפני שצריך שיתן אדם הודאה לבוראו על מה שעבר עליו מן הטוב ויתפלל על העתיד שתבא לו טובה:
+
+Mishnah 5
+
+<b>חייב אדם לברך על הרעה.</b> כשמברך דיין האמת על הרעה, חייב לברך בשמחה ובלב טוב כשם שמברך בשמחה הטוב והמטיב על הטובה:
+<b>דבר אחר בכל מאדך.</b> בכל מדות המדודות לך בין מדה טובה בין מדת פורענות:
+<b>לא יקל אדם ראשו.</b> לא ינהג קלות ראש:
+<b>כנגד שער המזרח.</b> חוץ להר הבית אשר בחומה הנמוכה אשר לרגלי הבית למזרח, לפי שהוא מכוון, שכל השערים מכוונים זה, כנגד זה שער מזרח שער עזרת נשים ושער עזרת ישראל ופתח האולם וההיכל ובית קדש הקדשים בימי בית ראשון:
+<b>באפונדתו.</b> אזור חלול שנותנים בו מעות. פירוש אחר בגד שלובש על בשרו לקבל הזיעה שלא לטנף שאר בגדים, וגנאי לאדם לצאת באותו בגד לבדו:
+<b>קפנדריא.</b> ליכנס בפתח זה ולצאת בפתח שכנגדו כדי לקצר הלוכו דרך שם. ולשון קפנדריא אדמקיפנא דרי אעול בהא, כלומר בעוד שאני צריך להקיף שורות של בתים אקצר מהלכי ואכנס דרך כאן:
+<b>ורקיקה.</b> אסורה בהר הבית:
+<b>מקל וחומר.</b> ממנעל, ומה מנעל שאינו דרך בזיון אסור, רקיקה שהיא דרך בזיון לא כל שכן:
+<b>כל חותמי ברכות שבמקדש.</b> המברך אומר בסוף כל ברכה ברוך ה׳ אלהי ישראל מן העולם ועד העולם חונן הדעת וכן בכולם, והעונין אומרים ברוך שם כבוד מלכותו לעולם ועד. שאין עונין אמן אחר כל ברכה שבמקדש, דכתיב בעזרא (נחמיה ט) קומו ברכו את ה׳ אלהיכם מן העולם עד העולם, ואומר אח״כ ויברכו שם כבודך, כלומר שעונים ברוך שם כבוד מלכותו לע״ו. ואשמעינן הכא דבמקדש ראשון לא היו אומרים אלא ברוך אלהי ישראל מן העולם ולא יותר ולא היו אומרים ועד העולם:
+<b>משקלקלו המינים.</b> שאין מאמינים בתחיית המתים ואמרו אין עולם אלא זה, התקינו עזרא ובית דינו שיהו אומרים מן העולם ועד העולם לומר ששני עולמות יש, העולם הזה והעולם הבא, להוציא מלב המינים שכופרים בתחיית המתים:
+<b>שיהא אדם שואל בשלום חבירו בשם.</b> בשמו של הקדוש ברוך הוא, ולא אמרינן מזלזל הוא בכבודו של מקום בשביל כבוד הבריות להוציא שם שמים עליו, ולמדו מבועז שאמר לקוצרים ה׳ עמכם, וכי תימא בעז מדעתיה דנפשיה קעבד ולא גמרינן מיניה, תא שמע מן המלאך שאמר לגדעון ה׳ עמך גבור החיל, וכי תימא לא שאל המלאך בשלום גדעון, ולא ברכו, אלא בשליחותו של מקום הודיעו שהשכינה עמו, ולא גמרינן מיניה, תא שמע ואומר אל תבוז כי זקנה אמך, אל תבוז את בעז לומר שמדעתו עשה אלא למוד מזקני אומתך כי יש לו על מי להסמך שנאמר עת לעשות לה׳ הפרו תורתך:
+<b>רבי נתן אומר הפרו תורתך.</b> פעמים שמבטלים דברי תורה כדי לעשות לה׳, אף זה המתכוין לשאול בשלום חברו, וזהו רצונו של מקום שנאמר (תהילים ל״ד:ט״ו) בקש שלום ורדפהו, מותר להפר תורה ולעשות דבר הנראה אסור:
\ No newline at end of file
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+Bartenura on Mishnah Bikkurim
+ברטנורא על משנה ביכורים
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org
+
+Bartenura on Mishnah Bikkurim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+יש מביאין בכורים וקורין – The Biblical text of the First Fruits, from “My father was a fugitive Aramean” (Deuteronomy 26:5) until the end of the portion.
+והבריך לתוך של יחיד – He dug a hole and hid a young shoot of a tree in it and covered it with dust, and he removed the head of the young shoot into the field of his neighbor or in the public domain. And similarly, if the plant was standing in [the field of] his friend or in the public domain, and he removed the head of the young shoot into his own [field], he does not bring [the First Fruits] as it is explained shortly, because all the growth was not from his land.
+ודרך היחיד או דרך הרבים באמצע – such as [the cases] that he has two gardens from the two sides of the roads, he does not bring [the First Fruits], since all the growth was not from his land.
+כזה מביא – since he has permission to do this, that it is permitted to make a cavity under the public domain and that does not do damage to the public area at all. As we read (Deuteronomy 28:11): “[and the produce of] your soil [in the land that the LORD swore to your fathers to assign to you].” But nevertheless, Rabbi Yehuda holds that even though one brings [the First Fruit] but does not recite the passage (Deuteronomy chapter 26:5-10). But the Halakah does not follow [the opinion of] Rabbi Yehuda.
+
+Mishnah 2
+
+האריסין – who receives the field [for personal use] for one-half, one third or one-fourth [of the produce].
+חכירות – receives the field [for personal use] for a fixed amount – so-and-many Kor per year, whether it [the field] produces a lot or whether it [the field] produces a little.
+סקריקון – someone who murders people – and he [the owner of fields] gives him land in order that he not kill him; and the word סקריקון/Sikrikon – [is an acronym which] comes from “Take this land and leave me [alone]. And even though he gives [it] to him for temporarily, he does not renounce [his ownership] over it, as he holds that today he takes it [away], but tomorrow, I will make a claim against him in court.
+
+Mishnah 3
+
+אלא משבעת המינין – As it is written (Deuteronomy 26:2), “And you shall take some of every first fruit of the soil,” and not all of the first [fruit], for all of the fruits are not required for [the ceremony of] First Fruits, other than the seven species through the land of Israel is praised: wheat, barley, [vines, figs, and pomegranates, olives and honey – see Deuteronomy 8:8]; and [the] honey [referred to] is the honey of the date-palm.
+מתמרים שבהרים ופירות שבעמקים – because they are inferior [in quality]
+ולא מזיתי שמן שאינם מן המובחר – as it is written, (,Deuteronomy 8:8), “a land of olive trees and honey”; olives fit for storage (medium size – see Mishnah Kelim 17:8), upon which rain comes and stores up its oil in it (i.e., does not let it trickle out) and It is the best and praiseworthy.
+אין מביאין בכורים קודם לעצרת – The two loaves that we bring on Shavuot are called “Bikkurim”/First Fruits, and these permit [the usage] of new grain in the Temple.
+
+Mishnah 4
+
+שאינו יכול לומר "אשר נשבע לאבותינו לתת לנו" – Since his ancestors were not from Israel and converts did not take a portion in the land. But Maimonides wrote that the Halakha is not like this Mishnah; rather, the convert brings [the First Fruits] and recites [Deuteronomy 26:5-10] and is able to say, “to our fathers to assign us” (Deuteronomy 26:3), because the Land was given to Abraham and he was the father of converts, as he was for Israel, as it states (Genesis 17:5): “for I make you the father of a multitude of nations.” But we [the Rabbis] expound upon it {Berakhot 13a): “In the past, you were the father of Aram; now you are the father of the entire world.” And similarly, when he [the convert] prays, whether on his own or in the synagogue, he says, “the God of our fathers” even if his mother was not an Israelite.
+
+Mishnah 5
+
+לא תנשא לכהונה – As it is written in Ezekiel (44:22): “…they may marry only virgins of the stock of Israel.” And when her mother is from the seed of Israel, we call her, “from the stock of Israel,” for it implies even a part of the [stock] of Israel, and the law follows ab initio according to Rabbi Eliezer ben Yaakov, but de facto, if he married [a divorcee or a widow], we don’t remove the wife from him, and her children are valid even to become High Priests.
+האפוטרופוס – who is appointed over the orphans, whether the Jewish court appointed him or the father of the orphans appointed him. אפוטרופוס – The father of the minors. In the language of the Romans, we call the father PATER and the Minors are called POS.
+והשליח – that harvest them from the beginning to send them by the hand of another, then he is able to send them, but if he harvest them to being them in himself, he cannot send them via an agent, for all First Fruits that appear for the recitation [of the Biblical verses] , are not given other than through recitation of [the Biblical verses – Deuteronomy 26:5-10].
+והאשה – but if she has a husband, her husband brings [the First Fruits] and recites [Deuteronomy 26:5-10], as it is written (Deuteronomy 26:11): “that the LORD your God has bestowed upon you and your household,” teaching that a man brings the First Fruits of his wife and recites {Deuteronomy 26:5-10).
+שאין יכולין לומר "אשר נתת לי" – for land was not apportioned for females, as it is written (Numbers 26:54): “…Each/איש is to be assigned its share [according to its enrollment],” until it will be definitely be a man.
+
+Mishnah 6
+
+מביא ואינו קורא – It is doubtful to the first Teacher [of our Mishnah] if he purchased the land or not,=; therefore, it is doubtful that he brings [the First Fruits] and he does not recite [the formula] {Deuteronomy 26:5-10) when there is a doubt. And specifically [referring to] two trees, but concerning three trees, everyone admits that he brought the land and that he brings [the First Fruits] and recites [the formula]. (Deuteronomy 26:5-10), as is taught at the end of this chapter.
+רבי מאיר אומר: מביא וקורא – For he thinks that a person who purchases two trees also purchased the land that is underneath them and outside of them as far as the light and his basket, and the Halakha is not according to Rabbi Meir.
+יבש המעין – If the tree is alive and growing from it.
+נקצץ האילן – And it became dry and was cut prior to separating out the First Fruits. But if he first separated out the First Fruits, since they appeared [ready] for the reading (of Deuteronomy 26:5-10), and it was postponed, the fruit will rot.
+ר' יהודה אומר: מביא וקורא – Since the land exists, we don’t worry about the tree. And the Halakha is not according to Rabbi Yehuda.
+מן החג ועד חנוכה מביא ואינו קורא – As is it written in the portion of the First Fruits (Deuteronomy 26:11): “And you shall enjoy, [together with the Levite and the stranger in your midst], all the bounty that LORD your God has bestowed upon you and your household.” There is no recitation [of the First Fruits formula] other than at the time of joy – from Shavuot up until The Festival (Sukkot), when a person collects his grain and fruits and rejoices in them. From Sukkot and onwards, even though much fruit is collected until Hanukkah, nevertheless, the “rejoicing” of that year has already been completed during Sukkot. Therefore, he rings the fruit, but does not recite [the First Fruit passage], and from Hanukkah onwards, he does not bring [the First Fruits] at all, as it is written (Deuteronomy 26:2): “…which you harvest from the land that the LORD your God is giving you…” All the while that they are found on the land [they bring], and until Hanukkah they are found [on the land].
+ר"י אומר: מביא וקורא – For he (Rabbi Yehuda) does not expound on “and you shall enjoy” (Deuteronomy 26:11), at the time of enjoying/rejoicing. And the Halakha does not follow the opinion of Rabbi Yehuda.
+
+Mishnah 7
+
+והשני מאותו המין אינו מביא – The individual who purchases the field does not bring First Fruits from the same field, from the same seed/species that the seller had brought from, as it is written (Deuteronomy 26:3): “…I acknowledge this day [before the LORD your God that I have entered the land].” One time a person acknowledges, but he does not acknowledge twice.
+ר"י אומר: אף מאותו המין מביא וקורא – That which we said that one time a person acknowledges, but he does not acknowledge twice, these words concern one individual, but with two people, he acknowledges and then [the other] acknowledges again. But the Halakha does not follow Rabbi Yehuda.
+
+Mishnah 8
+
+נמקו – to be rotted and decayed, such as (Leviticus 26:39): “they shall be heartsick [over the iniquities of their fathers].”
+נבזזו – they were stolen from him, such as (Deuteronomy 2:35): “We retained as booty [the cattle and the spoil of the cities that we captured].”
+אין חייבין עליהם חומש – A foreigner (i.e. non-Kohen) who ate of them does not pay the additional fifth. But this Mishnah is that of an individual opinion and is not the Halakha, but the Halakha is that they are obligated to pay the additional fifth.
+נטמאו בעזרה נופץ ואינו קורא – which is our reading, that is to say, to empty and pour out the fruit from the basket since they have become defiled. But the basket is given to the Kohen, as it is written (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in front of the altar of the LORD your God].” There are times when the Kohen takes nothing other than the basket. But he is not obligated to bring other First Fruits in their place, for since they came to the Temple Mount , they are not obligated any further surety.
+
+Mishnah 9
+
+הרי שהביא ממין אחד וקרא – It was not necessary other than for Rabbi Yehuda who said above (in Mishnah 7) that he recites the formula (Deuteronomy 26:5-10 and then recites it again [when it is resubmitted], which comes to teach us that one person does not recite the formula (ibid.) and then recite it again [when it is resubmitted].
+
+Mishnah 10
+
+הכי גרסינן: מפירות שבהרים ומתמרות שבעמקים ומזיתי שמן מעבר לירדן. ר"י הגלילי אומר: אין מביאין בכורים מעבר הירדן שאינה ארץ זבת חלב ודבש – And this is its explanation: Fruit that is in the mountains is more tasty than fruit in the valleys. Therefore, we bring First Fruits from fruit that is in the mountains. But the date-palms are the reverse of this, as the date-palms in the valleys are fuller than honey and are more desirable than the date-palms is the honey within them, for the Torah called the date-palms “honey”; therefore, we bring First Fruits from the date-palms in the valleys and not from the mountains.
+ומזיתי שמן – from olives that produce oil.
+מעבר הירדן – From the fruit of the other side of the Jordan [River Valley] , we also bring First Fruits, even though they are not from “a land flowing with milk and honey.” And since the Holy One, blessed be He gave it to Israel, we call it, “the fruit of the land that the LORD has given me.” And Rabbi Yosi HaG’lili disputes this and says that we don’t bring First Fruits from the other side of the Jordan River. And the Halakha does not follow Rabbi Yosi HaG’lili.
+
+Mishnah 11
+
+הקונה שלשה אילנות – undefined, and it doesn’t explain if he purchased the land [as well] or not.
+מביא וקורא – as is undefined. If he purchased the land under them and outside of them, but less than three trees undefined, he did not purchase the land. But Rabbi Meir disputes this and says that even [if he purchased] two trees, he also purchased the land [underneath]. But the Halakha does not follow Rabbi Meir.
+אף בעלי אריסות וחכירות מביאין וקוראין – For Rabbi Yehuda holds that tenant who tills the owner’s ground for a certain share {percentage) in the produce and a tenant farmer who pays the landlord a certain rent in kind (whether the year is a good one or not, fiscally), there is purchase of the land as if he has a portion in it. But the Halakha does not follow Rabbi Yehuda.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+התרומה והבכורים חייבין עליהן מיתה – A foreigner (i.e., non-Kohen/priest) who willfully eats them (i.e., the heave offering and the first-fruit offerings) are liable to death at the hands of heaven, as it is written regarding the heave offering (Leviticus 22:9): “[They shall keep My charge, lest they incur guilt thereby] and die for it, having committed profanation: [I the LORD consecrate them].” And “First-Fruits” are called/referred to as Terumah, “the Terumah of your hands” are the First Fruits, as it says concerning them (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in from pf the altar of the LORD your God.”
+וחומש – He (i.e., the foreigner/non-Kohen) who eats of them inadvertently pays the principal amount to the owners and the additional fifth to any Kohen that he desires.
+ואסורים לזרים – it is taught [in the Mishnah] for no reason, for since they (i.e., the non-Kohen who partakes of these) are liable for the death penalty [if eaten willfully] and the payment of the additional fifth [in addition to the principal if eaten inadvertently], it is obvious that it is forbidden to foreigners (i.e., non-Kohanim). And for Rabbi Yehuda who stated that half the legal size is forbidden from the Torah, we have found [worthy] to say that is taught in the Mishnah “forbidden to non-Kohanim/foreigners” for half the legal size – that this is forbidden from the Torah, and there is no death [penalty] or [payment of] the additional fifth.
+
+ועולים באחד ומאה – If it got mixed with one-hundred parts of unconsecrated things.
+וטעונים רחיצת ידים – A Kohen who wishes to touch them must first [ritually] wash his hands , for one’s unknown hands (i.e., if they are defiled or not) invalidate the Terumah/heave-offering and First Fruits are also called/referred to as Terumah.
+והערב שמש – An impure person (i.e., in this case, a Kohen), who ritually immersed himself cannot partake of the Terumah until sunset, as it is written (Leviticus 22:7): ‘As soon as the sun sets, he shall be pure; and afterward he may eat of the sacred donations [for they are his food].” And same law applies to the First Fruits.
+משא"כ במעשר – which is permitted to foreigners (i.e., non-Kohanim). But it is forbidden to purchase with the monetary value of the Second Tithe/Ma’aser Sheni an impure animal or slaves and land, and it is made void with a majority of it where there is not an act that makes it permissible. But he who touches it does not require the ritual washing of the hands, and it does not require [waiting until] sunset for we have said: He may immerse and come up and eat the Second Tithe.
+
+Mishnah 2
+
+הבאת מקום – to bring them (Ma’aser Sheni and Bikkurim) to Jerusalem, as it is written (Deuteronomy 12:6): “And there you are to bring your burnt offerings and other sacrifices, your tithes and contributions…”And they [i.e., the Rabbis] expound that “contributions”/תרומת ידכם are First Fruits.
+וטעונים וידוי – Regarding [Second and Poor] Tithes, it is written (Deuteronomy 26:13): “You shall declare before the LORD your God: ‘I have cleared out the consecrated portion from the house’..” and regarding First Fruits, it is written (Deuteronomy 26:5): “You shall then recite as follows before the LORD your God: ‘My father was a fugitive Aramean’.…” And even though the heave offering (of consecrated foodstuffs) also requires confession as we say (Deuteronomy 26:13): “and I have given it to the Levite, [the stranger, the fatherless and the widow]…”, this is the heave offering/consecrated food [for the Kohen] and the contribution of tithes [by the Levite for the Kohen]. However, However, the [second] tithe and First Fruits are separate tithes, or First Fruits alone require confession, and the heave offering/consecrated food for the Kohen if he only has the heave offering, it does not require confession.
+ואסורין לעונן – Regarding the [Second] tithe, it is written (Deuteronomy 26:14): “I have not eaten of iot while in mourning,” and regarding First Fruits, it is states (Deuteronomy 26:11): “And you shall rejoice, [together with the Levite and the stranger in your midst]…” which teaches that these are forbidden to someone in mourning (literally, someone whose dead lies before them, as yet unburied).
+ורבי שמעון מתיר – [Rabbi Shimon permits] First Fruits [to a Kohen] in mourning, for they are called “heave offerings/consecrated food” by the Torah and heave offerings are permitted to someone in mourning.
+וחייבים בביעור – to remove them out of existence from the world at the end of three years, as it is written in the portion of the [Second] tithe (Deuteronomy 26:13): “I have removed the consecrated portion from the house” and implying also First Fruits, since it is written, “the consecrated portion”. The higher level of sanctity is the First Fruits, which were mentioned in the portion above it.
+ור"ש פוטר – [Rabbi Shimon exempts] First Fruits from the [commandment of] removal, but they should be given to the Kohen, since they are called “Terumah” by the Torah and there is no need to remove Terumah/heave-offering from the world.
+ואסורים – Second Tithe and First Fruits that were combined with profane foods prohibit the mixture in any amount, and are not neutralized in one against one hundred.
+מלאכול בירושלים – that is to say, if the Second Tithe or the First Fruits became combined while they were still within Jerusalem, then this combination becomes forbidden in any amount from eating it in the designation of non-sacred food, because this is a thing (sacrificial object) which requires an act to make it permissible since one can eat the entire mixture in its place. But the Second Tithe and First Fruits which were combined with non-sacred food outside of Jerusalem do not prohibit in any amount, since one needs to make an effort to bring them up [to Jerusalem, but they are not called a thing which requires an act to make them permissible.
+וגידוליהם אסורים – The mixture of [Second] Tithe and First Fruits which were sown, planted and grown these mature plants are forbidden to be eaten in the status of non-sacred food,, if they had been sown and grown in Jerusalem, and they are forbidden their mixture in any amount since one can they can be consumed in their place.
+אף לזרים ולבהמה – Second Tithe and First Fruits where we forbid their combination in any amount and their growth also is forbidden, and is forbidden [as well] even for foreigners (i.e. non-Kohanim) and cattle. If [we are dealing with] First Fruits, their combination is forbidden to foreigners and if [we are dealing with] [Second] Tithe, their combination is forbidden for cattle, that is not say specifically regarding the matter of it being eaten outside of Jerusalem which is forbidden in any amount, for that matter we consider a thing which requires an act to make them permissible for one can consume them in their place in Jerusalem, and even in one-thousand parts is not neutralized. But to prohibit this mixture to foreigners (i.e. non-Kohanim) and cattle, for the prohibition of foreigners an cattle have nothing that will make it permissible. You might think that I should say that they would not prohibit the
+mixture in any amount, therefore, it comes to teach us that since this mixture carries the name “First Fruits” and “[Second] Tithe,” which prohibits eating them outside of Jerusalem, regarding this matter, applies the prohibition for foreigners to eat them if they are First Fruits, or for cattle if it is [Second] Tithe.
+ור' שמעון מתיר – This refers only to their growth, for he thinks that they are nullified, but regarding the mixture itself, Rabbi Shimon admits [that it is permitted]. But the Halakha is not according to Rabbi Shimon for this entire Mishnah.
+
+Mishnah 3
+
+אוסרין את הגורן – It is prohibited to eat from the grain in the threshing floor/granary until the heave-offering/sacred donations to the Kohen and tithes are separated out but First Fruits do not prohibit [the granary].
+ויש להן שיעור – The heave-offering/sacred-donation to the Kohanim have a Rabbinically [determined] minimal measure which is one-fiftieth (2%), but First Fruits lack a minimal measure, even Rabbinically.
+ונוהגים בכל הפירות – Rabbinically, but First Fruits may only come from the seven species (Deuteronomy 8:8 – i.e., wheat, barley, wine, figs, pomegranates, olives and honey).
+בפני הבית ושלא בפני הבית – But Bikkurim are in effect only when the Temple exists, as it is written regarding them (Deuteronomy 26:4): “[The priest shall take the basket from your hand] and set it down in front of the altar of the LORD your God.” If there is no altar, there are no “First Fruits.”
+ובאריסות ובחכירות וכו' – It is explained above at the beginning of the first chapter of Bikkurim (Mishnah 2), for the First Fruits do not come other than from someone whose field is legally his, as it is written (Exodus 23:19): “The choice first fruits of your soil [you shall bring to the house of the LORD your God.”
+
+Mishnah 4
+
+נקנים במחובר לקרקע – As it is written (Numbers 18:13): “The first fruits of everything in their land [that they bring to the LORD, shall be yours; everyone of your household who is clean may eat them].” At the time when they are attached [to the ground] in their land they are “First Fruits,” and such is taught in the Mishnah (Chapter 3, Mishnah 1) further on, “A person goes down into his field, etc. and ties it with bulrushes/reed-grass and says: ‘Behold these are First Fruits’.”
+ועושה אדם כל שדהו בכורים – as it is written (Numbers 18:13): “The first fruits of everything [in their land]…”
+וטעונים קרבן – It is stated with regard to First Fruits: “joy” [as written in Deuteronomy 26:11): “And you shall enjoy (literally, “you shall rejoice”),[together with the Levite and the stranger in your midst…].” And it states further on (Deuteronomy 27:7): “And you shall sacrifice there offerings of well-being and eat them, rejoicing before the LORD your God.” Just as there (Deuteronomy 27:7), [it speaks about] offerings of well-being, so too here (Deuteronomy 26:11).
+ושיר – It is stated here (Deuteronomy 26:11): “You shall enjoy…all the bounty” and it is stated further on (Ezekiel 33:32): “[To them you are just] a singer of bawdy songs, who has a sweet voice and plays skillfully; [they hear your words , but will not obey them].”
+ותנופה – It is written here (Deuteronomy 26:4): “The priest shall take the basket from your hand;” and it is written there (Leviticus 7:30): “His own hands shall present the LORD’s offerings by fire. [He shall present the fat with the breast, the breast to be elevated as an elevation offering before the LORD].” Just as there is an elevation offering, so also here an elevation offering.
+ולינה – It will stay over in Jerusalem the entire night after the day that he brought the First Fruits, as it is written (Deuteronomy 16:7): “[You shall cook and eat it at the place that the LORD your God will choose;] and in the morning you may start back on your journey home.” Therefore all “starting back” that you do only take place in the morning.
+
+Mishnah 5
+
+נטלת מן הטהור על הטמא – For behold, the heave-offering/sacred donations [for a Kohen] are not taken from that which is pure/clean from that which is unclean/impure which is the reason that we require that which is close-by, and we are concerned that perhaps they are not close-by, for there is doubt that perhaps the pure came in contact with the impure. And this is the reason that we say here that the heave-offering/sacred donations is not taken from a mass which is not in close neighborhood of those products which are to be redeemed.
+ויש לה שיעור כתרומה – For the Sages gave a [minimum] measure for the heave-offering/Terumah – two out of one-hundred.
+
+Mishnah 6
+
+שוה לאילן – that we “go” (i.e. determine it) following the formation of fruits or leaves. For we count [the] three [years towards] “Orlah”/being uncircumcised fruit (i.e., fruit-trees of the first three years) from the time when its leaves/fruit form, and similarly for that which is in its fourth year (which was carried to Jerusalem to be eaten there). And similarly for the seventh year produce, for its fruit/leaves formed in the sixth year and were completed in the seventh year, it is permissible [to eat from them]. But nevertheless, it is exempt from tithing, for concerning [the laws of] tithing, we follow after harvesting like the laws of vegetation, and since it is harvested in the seventh year, it is exempt from tithing.
+
+Mishnah 7
+
+דם מהלכי שתים – which is the blood of a human being, like the blood of the slain
+להכשיר את הזרעים – to be susceptible to become defiled such as the blood of cattle, as it is written concerning it (Deuteronomy 12:24): “You must not partake of it; you must pour it out on the ground like water.”
+ודם השרץ – that is to say, that the blood of those walking on two legs (i.e., human beings) is equivalent to the blood of unclean reptiles/moving creatures, which concerning them we are not liable because of the [prohibition of] blood. But specifically, if they warned him concerning [the] blood, we are not liable for the blood of unclean reptiles but if they warned him on account of the unclean reptiles, he is flogged since the blood of unclean reptiles is like its flesh.
+
+Mishnah 8
+
+כוי – The Sages of Israel disputed on [what this is]; there are those who say that a כוי – is a forest ram; and there are those who say that it is [the offspring of] a he-goat [that copulated] with a female gazelle; and there are those who say that it is a [unique] creature unto itself. But the Sages did not decide if it is a beast of chase/deer or cattle.
+
+Mishnah 9
+
+טעון כיסוי כדם חיה – As a stringency’ and we do not recite a blessing on the act of covering with ashes the blood of killed animals, since it is a matter of doubt.
+ואין שוחטין אותו ביום טוב – Since it is prohibited to cover its blood, even though the ashes of the portable stove are ready for him; they are ready/prepared for something definitive, but not something doubtful.
+בטומאת נבילה בחיה – For the fat of a pure cattle is pure, as we derive from “Fat from animals that died or were torn by beasts may be put to any use, but you must not eat it” (Leviticus 7:24). And because it is it is doubtfully cattle and its fat is pure; it is doubtfully a deer/beast of chase, and its fat is impure, therefore, its impurity is doubtful.
+ואין פודין בו פטר חמור – lest it is an animal of chase/deer and the Torah stated (Exodus 34:20): “Burt the firstling of an ass you shall redeem with a sheep; [if you do not redeem it, you must break its neck].” But this is doubtful whether it is a sheep or a deer.
+
+Mishnah 10
+
+חלבו אסור כחלב בהמה – like the abdominal fat of oxen, sheep or goats
+ואין חייבין עליו כרת – to bring a sin offering on his inadvertent error, and the same law applies that he is not to be flogged.
+ואינו נלקח בכסף מעשר לאכלו בירושלים – lest it is cattle. And we don’t purchase cattle for meat eaten for satisfying the appetite (i.e., secular meal of meat as opposed to sacrificial meats)from the tithe monies other than to offer peace-offerings.
+וחייב בזרוע ובלחיים ובקיבה – and we include these from the Biblical verse, as it is written (Deuteronomy 18:3): “This then shall be the priests’ due from the people: Everyone who offers a sacrifice, whether it is an ox or a sheep, must give the shoulder, the cheeks, and the stomach to the priest.” The words “or a sheep”/אם שה – include the כוי/kind of bearded deer or antelope.
+שהמוציא מחבירו עליו הראיה – As the owner of the cattle said to the Kohen, I will bring proof that it is a kind of cattle and we will balance it out. And the Halakha follows Rabbi Eliezer.
+
+Mishnah 11
+
+לא כתב לו את הכוי – Even though he wrote both of them, he (i.e., the father) only had his mind on a [what was] a definite cow and a definite chase/deer. And Maimonides explained that if he (i.e., the father) had written (to his son) only his cattle, he (the son) did not acquire the kind of bearded deer or antelope/כוי , for when we say to him (the father), bring proof that it is cattle; for if he had written [to his son] only his chase/deer, we say to him, bring proof that it is chase/deer. And it appears from his words that if he wrote both of them, he acquired them, from whichever side you take.
+אם אמר הריני נזיר שזה חיה או בהמה – Whether he said I am a Nazirite if this is a deer, or whether he said I am a Nazirite if this is cattle, he is a Nazirite, because in the question of doubt as to whether one has violated a negative commandment, it is judged stringently. For even if he stated, Behold, I am a Nazirite if this is deer and cattle, or this neither deer nor cattle, this is a doubtful Nazirite [and judged stringently].
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כיצד מפרישין – שבכרה – And even if the fruit was not fully developed, as it is written (Deuteronomy 26:20): “[Wherefore] I now bring the first fruits [of the soil which You, O LORD have given me].” At the time that he brings it, it is fruit, but at the time that he separates it [for the First Fruits], it does not have to be [fully-formed] fruit, but even was half-ripe or unripe.
+הרי אלו בכורים – and it is not necessary to call it by another name after it has been harvested.
+ר' שמעון אומר: אעפ"כ, חוזר וקורא שם – For he [i.e., Rabbi Shimon] expounds on the verse (Deuteronomy 26:2): “you shall take some of every first fruit of the soil.” Just as at the time when he brings the fruit, so too when at the time when he separates the fruit [he has to recite the First Fruits formula}. But at the time when calls them by name, the fruit have to be separated from the soil, just as they are when he brings them [to the altar of God]. But the Halakha does not follow the opinion of Rabbi Shimon.
+
+Mishnah 2
+
+כל העיירות שבמעמד – there were twenty-four Ma’a’madot/posts –[divisions of popular representatives deputed to accompany the daily services in the Temple with prayers (and also a corresponding division in the country towns) answering to the divisions of Kohanim and Levites], parallel to the twenty-four divisions of the priesthood, and men of these “posts” were Israelites, who were agents of all of Israel to stand over the sacrifices with the Kohanim and Levities of that particular division of duty [for Kohanim and Levites]; each person for his assigned week, and they were called, the men of the division [of Israelites assisting the priests on duty on the platform and divided in parties corresponding to the priestly divisions].
+מתכנסות לעירו – of the head of the division, and they would not bring their First Fruit offerings, each individual on his own because of [what is written] (Proverbs 14:28): “A numerous people is the glory of a king.”
+ולא היו נכנסים לבתים – because of the defilement in the tent.
+ולמשכים – In the morning, when they arise.
+הממונה – the head of the division
+קומו ונעלה ציון – And on the way, they would recite )Psalms 122:1): “[A song of ascents. Of David.] I rejoiced when they said to me, ‘We are going to the House of the Lord.’” And when they arrived in Jerusalem, they would recite (Psalms 122:2): “Our feet stood inside your gates, O Jerusalem.” On the Temple Mount, they would recite (Psalms 150:1): “Hallelujah. Praise God in His sanctuary.” In the Temple Court, they would recite (Psalms 150:6): “Let all that breathes praise the LORD. Halleljah.”
+
+Mishnah 3
+
+תאנים וענבים – when they are moist
+והרחוקים – [far] from Jerusalem and their First Fruits care not able to be preserved so well.
+מביאין גרוגרות וצמוקים – figs and grapes that are dried
+השור הולך לפניהם – and they offer them as peace-offerings.
+ועטרה של זית בראשן – there are those who say because it is closer to the ground than all of the other trees that of the seven species, as it is written (Deuteronomy 8:8): “[a land of wheat and barley, of vines, figs and pomegranates,] a land of olive trees [and honey].” And there are those who say that because there among the rest of the trees of the seven species, there is not a nice tree whose leaves are moist/fresh like the olive.
+ועטרו את בכוריהם – And how do we decorate/adorn them? A person who First Fruits were dried figs, we wreath them with moist figs, and those whose First Fruits were raisins are adorned with moist grapes, and if they bring grapes, he shows the best and nicest of them from the top [of the pile].
+הפחות – the assistants of the Kohanim
+
+ולפי כבוד הנכנסים – according to the majority of those who enter, they would come out – if there are many, many come, and if there are few, few [come out].
+וכל בעלי אומניות שבירושלים עומדים מפניהם – even though that the master artisans are not obligated to stand before the scholars at the time when they are engaged in their work in order that they not become idle from their work; nevertheless, they were obligated to stand before those who brought the First Fruits for the Mitzvah is beloved [when performed] at its appropriate time. And for this reason, those who carry the coffin when the dead is within it, and because of those who carry the baby to the ritual circumcision.
+
+Mishnah 4
+
+החליל – A kind of musical instrument whose sound can be heard from afar.
+היה נוטל על כתפו – since he had to give it from his hand to the hand of a Kohen, as it is written (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in front of the altar of the LORD].”
+
+Mishnah 5
+
+הגוזלות שעל גבי הסלים – that they would hang turtle-doves and pigeons and from the back of the First Fruit baskets, and not by the side of the baskets themselves so that they not be soiled, and these are burnt-offering sacrifices.
+ומה שבידם – Maimonides interpreted that the young children when they brought them in their hands, did not hang them on the back of the baskets, and it appears to me, what was in their hands? It was the First Fruits that they brought in their hands.
+
+Mishnah 6
+
+רבי יהודה אומר: עד ארמי אובד אבי – But the Halakha is not according to Rabbi Yehuda.
+ואוחזו בשפתותיו וכהן מניח ידו תחתיו – from here it implies that the basket was on the hand of the Kohen but the owners would hold the basket above with their lips at the time of the waving; but not according to the words of the one who says that the Kohen places his hand underneath the hand of the owners and waves it.
+בצד המזבח – in the southwestern corner
+והשתחוה ויצא – from here it implies that he did not wave it other than only once at the time of the recitation [of the verses of Deuteronomy 25:5-10] alone. But the Tanna of the Sifre (the Midrashic verse-by-verse commentary on Deuteronomy) requires two wavings – one at the time of the recitation, as it is written (Deuteronomy 26:4): “The priest shall take the basket from your hand and set it down [in front of the altar of the LORD your God],” and we derive the [double-usage] of the word “hand”/יד from [the verse] (Leviticus 7:30): “His own hands shall present the LORD’s offerings by fire.” Just as there, [it requires] waving, so here too [there is] waving. And the second [waving] comes after he completed the Recitation. Since after the Recitation, it is written (Deuteronomy 26:10): “And you shall leave it [before the LORD your God and bow before the LORD your God].” The language [of the Biblical verse] (Exodus 32:34): “Go now, lead the people where I told you,” which refers to the waving that “he draws it away from himself and brings it towards himself, raises it and lowers it.”
+
+Mishnah 7
+
+נמנעו מלהביא – because of the shame as they do not know how to recite [the First Fruits formula of Deuteronomy 26:5-10].
+התקינו שיהו מקרין – for it is a Biblical verse used as a support for a Rabbinic enactment, as it is written (Deuteronomy 26:5): “You shall then recite as follows.” And there is no “reciting” other than from the mouth of another [whose words are repeated].
+
+Mishnah 8
+
+בקלתות של זהב – baskets overlaid with silver and gold
+הסלים והבכורים ניתנים לכהנים – the baskets of the poor are given to the Kohanim, and the vase-shaped baskets of the rich are return are returned to them. From here, they said (Bava Kamma 9a), “poverty follows the poor” (i.e. the poor man is always under a disadvantage).
+
+Mishnah 9
+
+מעטרים את הבכורים חוץ משבעת המינים – they surround the baskets containing the First Fruits with nice and praiseworthy fruits. And even though they are not from the Seven Species, such as quince and Etrog and others like these. And the same law applies if they are able to decorate it [the basket of the First Fruits] from fruit that grew outside the Land of Israel.
+רבי עקיבא אומר: אין מעטרין הבכורים אלא משבעת המינים – From fruit that grew in the Land of Israel which are liable for First Fruits (i.e., Deuteronomy 8:8). And the Halakha is according to Rabbi Akiba.
+
+Mishnah 10
+
+הבכורים – the essence of the First Fruits are a fig that was the first to ripen and a cluster of grapes that were the first to ripen.
+תוספת הבכורים – at the time of the harvesting of the First Fruits, one adds to them from other figs or from other grapes.
+עיטור – the nice fruit that one brings closely together around the basket to beautify the observance of the commandment.
+מין שאינו במינו – He wreaths the basket of First Fruits of grapes with figs and of the First Fruits of figs with grapes, and even with fruits that are not from the Seven Species, according to the words of Rabbi Shimon, who holds that view above (Chapter 3, Mishnah 8).
+ופטורים מן הדמאי – If the Kohen took them from those who do not observe certain religious customs regarding tithes (i.e., “Am HaAretz”) who brought First Fruits.
+
+Mishnah 11
+
+ואם אינה באה מן הארץ – such as the case where they brought the supplement from the other side of the Jordan [River], as is taught in the Mishnah above (Chapter 1, Mishnah 10), that they bring from there the First Fruits even though they are not from “the land flowing with milk and honey.” Alternatively, Our Mishnah is according to Rabbi Shimon who said (Chapter 3, Mishnah 9) that we adorn the First Fruits [with fruit] other than the Seven Species, and that law also applies from fruit that grew outside the Land of Israel, and just like according to him, we adorn [the First Fruits] with fruit [grown] outside the Land of Israel, so too, the supplement comes from fruit [grown] outside the Land of Israel. And this comes to – teach us here that the supplement which is not from the Land [of Israel] is not like the First Fruits.
+
+Mishnah 12
+
+כספר תורה – that is to say, and a Torah scroll is like the First Fruits for this law, that the creditor takes his debt and a woman collects her Ketubah settlement. Another explanation: The Mishnah reads “AND a Torah scroll” (as opposed to “like a Torah scroll”). And it is permissible to purchase with them a Torah scroll, and even though that the Tanna of our Mishnah taught “an unclean animal.” And it was necessary to teach “Torah scroll” and not to mention all of these other things. Presume that they were not appropriate for eating, they are appropriate for a reward that [could be used] to purchase food. But a Torah scroll that is not appropriate for a reward that would come for the purchase of food, for one cannot sell a Torah scroll, I might say no, but this comes to teach us otherwise.
+אין נותנים אלא לחבר בטובה – A Kohen is not able to give the First Fruits other than to a Kohen who observes the Levitical laws in daily intercourse who eats his secular meat in purity and givens them to him as a favor with the expectation of reciprocation of the Torah of kindness and free-will donation, and it is not appropriate to purchase with them anything and even not to give them to a Kohen who does not observe the Levitical laws in daily intercourse, for since we don’t use them for the Divine service, we suspect lest that he is not careful with them.
+נותנין אותם לאנשי משמר – Whether he is someone who observes the Levitical laws in daily intercourse or not, we divide them between them.
+בקדשי מקדש – like the other holy aspects of the altar. And even though we don’t use them for Divine service, since we bring them into the courtyard, we are careful with them and we don’t come to eat them in defilement. And the Halakha is according to the Sages.
\ No newline at end of file
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+Bartenura on Mishnah Bikkurim
+ברטנורא על משנה ביכורים
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Bikkurim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>There are those who bring and recite. </b> [They recite] the reading of <i>bikkurim</i>, from "...My father was a fugitive Aramean..." (Devarim, 26:5)  to the end of the passage.
+<b>But [the tree] leans into [another's] private property. </b> [Someone who] dug a hole and inserted in the ground a shoot from a tree [to propagate the tree and create a new one], but the top of the shoot comes out in the field of his neighbor, or in <i>birshut harabim</i>. And in the same way, if the plant stands in the field of his neighbor or in the <i>birshut harabim</i>, and the top of the shoot comes out in his field; [in these cases] he does not bring, as explained next (Mishnah 2),  because not all the growth is in his land.
+<b>But a road for an individual or a public road is in the middle </b>. For example, he has two gardens on the two sides of some road; he doesn't bring, because not all the growth is in his land.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+
+
+
+
+<b> Are forbidden.</b> [If ]<i> maaser sheni</i> or <i>bikkurim</i> become mixed with <i>chullin</i>, the mixture is forbidden irrespective of the relative quantities, and [they] are not nullified if [the ratio to the <i>chullin</i> is less than] one to a hundred.  
+<b>[May] not be eaten in Yerushalaim.</b> That is to say ["may not be eaten if they were mixed while they were in Yerushalayim":] if <i> maaser sheni</i> or <i>bikkurim</i> become mixed with <i>chullin</i> while they are in Yerushalaim, then the mixture is forbidden to be eaten by the laws of <i>chullin</i>, because they are something for which there are reasons to allow [<i>davar sheyesh lo matirin</i>, a category discussed also in Beitzah, 3b: a prohibited item that can be permitted without the process of nullification, and as such the nullification does not take place, not even if mixed in the ratio of a thousand to one] because it is possible to eat the whole mixture where it [already] is, [i.e. Yerushalaim]. But <i> maaser sheni</i> or <i>bikkurim</i> that become mixed with <i>chullin</i> outside of Yerushalaim are not forbidden irrespective of the relative quantities, because it takes effort to bring them up [to Yerushalaim], and as such are not defined as something for which there is reason to allow.
+<b>And their growths are forbidden.</b> [In the case of]a mixture of <i> maaser [sheni]</i> or <i>bikkurim</i> that was planted and sprouted and grew, also the growths are forbidden to be eaten by the laws of <i>chullin</i> if they are planted and grown in Yerushalaim. And their mixture is forbidden, irrespective of the relative quantities, because it is possible to eat it there in its place.
\ No newline at end of file
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+Bartenura on Mishnah Bikkurim
+ברטנורא על משנה ביכורים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Bikkurim
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org
+
+Bartenura on Mishnah Bikkurim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>There are those who bring and recite. </b> [They recite] the reading of <i>bikkurim</i>, from "...My father was a fugitive Aramean..." (Devarim, 26:5)  to the end of the passage.
+<b>But [the tree] leans into [another's] private property. </b> [Someone who] dug a hole and inserted in the ground a shoot from a tree [to propagate the tree and create a new one], but the top of the shoot comes out in the field of his neighbor, or in <i>birshut harabim</i>. And in the same way, if the plant stands in the field of his neighbor or in the <i>birshut harabim</i>, and the top of the shoot comes out in his field; [in these cases] he does not bring, as explained next (Mishnah 2),  because not all the growth is in his land.
+<b>But a road for an individual or a public road is in the middle </b>. For example, he has two gardens on the two sides of some road; he doesn't bring, because not all the growth is in his land.
+כזה מביא – since he has permission to do this, that it is permitted to make a cavity under the public domain and that does not do damage to the public area at all. As we read (Deuteronomy 28:11): “[and the produce of] your soil [in the land that the LORD swore to your fathers to assign to you].” But nevertheless, Rabbi Yehuda holds that even though one brings [the First Fruit] but does not recite the passage (Deuteronomy chapter 26:5-10). But the Halakah does not follow [the opinion of] Rabbi Yehuda.
+
+Mishnah 2
+
+האריסין – who receives the field [for personal use] for one-half, one third or one-fourth [of the produce].
+חכירות – receives the field [for personal use] for a fixed amount – so-and-many Kor per year, whether it [the field] produces a lot or whether it [the field] produces a little.
+סקריקון – someone who murders people – and he [the owner of fields] gives him land in order that he not kill him; and the word סקריקון/Sikrikon – [is an acronym which] comes from “Take this land and leave me [alone]. And even though he gives [it] to him for temporarily, he does not renounce [his ownership] over it, as he holds that today he takes it [away], but tomorrow, I will make a claim against him in court.
+
+Mishnah 3
+
+אלא משבעת המינין – As it is written (Deuteronomy 26:2), “And you shall take some of every first fruit of the soil,” and not all of the first [fruit], for all of the fruits are not required for [the ceremony of] First Fruits, other than the seven species through the land of Israel is praised: wheat, barley, [vines, figs, and pomegranates, olives and honey – see Deuteronomy 8:8]; and [the] honey [referred to] is the honey of the date-palm.
+מתמרים שבהרים ופירות שבעמקים – because they are inferior [in quality]
+ולא מזיתי שמן שאינם מן המובחר – as it is written, (,Deuteronomy 8:8), “a land of olive trees and honey”; olives fit for storage (medium size – see Mishnah Kelim 17:8), upon which rain comes and stores up its oil in it (i.e., does not let it trickle out) and It is the best and praiseworthy.
+אין מביאין בכורים קודם לעצרת – The two loaves that we bring on Shavuot are called “Bikkurim”/First Fruits, and these permit [the usage] of new grain in the Temple.
+
+Mishnah 4
+
+שאינו יכול לומר "אשר נשבע לאבותינו לתת לנו" – Since his ancestors were not from Israel and converts did not take a portion in the land. But Maimonides wrote that the Halakha is not like this Mishnah; rather, the convert brings [the First Fruits] and recites [Deuteronomy 26:5-10] and is able to say, “to our fathers to assign us” (Deuteronomy 26:3), because the Land was given to Abraham and he was the father of converts, as he was for Israel, as it states (Genesis 17:5): “for I make you the father of a multitude of nations.” But we [the Rabbis] expound upon it {Berakhot 13a): “In the past, you were the father of Aram; now you are the father of the entire world.” And similarly, when he [the convert] prays, whether on his own or in the synagogue, he says, “the God of our fathers” even if his mother was not an Israelite.
+
+Mishnah 5
+
+לא תנשא לכהונה – As it is written in Ezekiel (44:22): “…they may marry only virgins of the stock of Israel.” And when her mother is from the seed of Israel, we call her, “from the stock of Israel,” for it implies even a part of the [stock] of Israel, and the law follows ab initio according to Rabbi Eliezer ben Yaakov, but de facto, if he married [a divorcee or a widow], we don’t remove the wife from him, and her children are valid even to become High Priests.
+האפוטרופוס – who is appointed over the orphans, whether the Jewish court appointed him or the father of the orphans appointed him. אפוטרופוס – The father of the minors. In the language of the Romans, we call the father PATER and the Minors are called POS.
+והשליח – that harvest them from the beginning to send them by the hand of another, then he is able to send them, but if he harvest them to being them in himself, he cannot send them via an agent, for all First Fruits that appear for the recitation [of the Biblical verses] , are not given other than through recitation of [the Biblical verses – Deuteronomy 26:5-10].
+והאשה – but if she has a husband, her husband brings [the First Fruits] and recites [Deuteronomy 26:5-10], as it is written (Deuteronomy 26:11): “that the LORD your God has bestowed upon you and your household,” teaching that a man brings the First Fruits of his wife and recites {Deuteronomy 26:5-10).
+שאין יכולין לומר "אשר נתת לי" – for land was not apportioned for females, as it is written (Numbers 26:54): “…Each/איש is to be assigned its share [according to its enrollment],” until it will be definitely be a man.
+
+Mishnah 6
+
+מביא ואינו קורא – It is doubtful to the first Teacher [of our Mishnah] if he purchased the land or not,=; therefore, it is doubtful that he brings [the First Fruits] and he does not recite [the formula] {Deuteronomy 26:5-10) when there is a doubt. And specifically [referring to] two trees, but concerning three trees, everyone admits that he brought the land and that he brings [the First Fruits] and recites [the formula]. (Deuteronomy 26:5-10), as is taught at the end of this chapter.
+רבי מאיר אומר: מביא וקורא – For he thinks that a person who purchases two trees also purchased the land that is underneath them and outside of them as far as the light and his basket, and the Halakha is not according to Rabbi Meir.
+יבש המעין – If the tree is alive and growing from it.
+נקצץ האילן – And it became dry and was cut prior to separating out the First Fruits. But if he first separated out the First Fruits, since they appeared [ready] for the reading (of Deuteronomy 26:5-10), and it was postponed, the fruit will rot.
+ר' יהודה אומר: מביא וקורא – Since the land exists, we don’t worry about the tree. And the Halakha is not according to Rabbi Yehuda.
+מן החג ועד חנוכה מביא ואינו קורא – As is it written in the portion of the First Fruits (Deuteronomy 26:11): “And you shall enjoy, [together with the Levite and the stranger in your midst], all the bounty that LORD your God has bestowed upon you and your household.” There is no recitation [of the First Fruits formula] other than at the time of joy – from Shavuot up until The Festival (Sukkot), when a person collects his grain and fruits and rejoices in them. From Sukkot and onwards, even though much fruit is collected until Hanukkah, nevertheless, the “rejoicing” of that year has already been completed during Sukkot. Therefore, he rings the fruit, but does not recite [the First Fruit passage], and from Hanukkah onwards, he does not bring [the First Fruits] at all, as it is written (Deuteronomy 26:2): “…which you harvest from the land that the LORD your God is giving you…” All the while that they are found on the land [they bring], and until Hanukkah they are found [on the land].
+ר"י אומר: מביא וקורא – For he (Rabbi Yehuda) does not expound on “and you shall enjoy” (Deuteronomy 26:11), at the time of enjoying/rejoicing. And the Halakha does not follow the opinion of Rabbi Yehuda.
+
+Mishnah 7
+
+והשני מאותו המין אינו מביא – The individual who purchases the field does not bring First Fruits from the same field, from the same seed/species that the seller had brought from, as it is written (Deuteronomy 26:3): “…I acknowledge this day [before the LORD your God that I have entered the land].” One time a person acknowledges, but he does not acknowledge twice.
+ר"י אומר: אף מאותו המין מביא וקורא – That which we said that one time a person acknowledges, but he does not acknowledge twice, these words concern one individual, but with two people, he acknowledges and then [the other] acknowledges again. But the Halakha does not follow Rabbi Yehuda.
+
+Mishnah 8
+
+נמקו – to be rotted and decayed, such as (Leviticus 26:39): “they shall be heartsick [over the iniquities of their fathers].”
+נבזזו – they were stolen from him, such as (Deuteronomy 2:35): “We retained as booty [the cattle and the spoil of the cities that we captured].”
+אין חייבין עליהם חומש – A foreigner (i.e. non-Kohen) who ate of them does not pay the additional fifth. But this Mishnah is that of an individual opinion and is not the Halakha, but the Halakha is that they are obligated to pay the additional fifth.
+נטמאו בעזרה נופץ ואינו קורא – which is our reading, that is to say, to empty and pour out the fruit from the basket since they have become defiled. But the basket is given to the Kohen, as it is written (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in front of the altar of the LORD your God].” There are times when the Kohen takes nothing other than the basket. But he is not obligated to bring other First Fruits in their place, for since they came to the Temple Mount , they are not obligated any further surety.
+
+Mishnah 9
+
+הרי שהביא ממין אחד וקרא – It was not necessary other than for Rabbi Yehuda who said above (in Mishnah 7) that he recites the formula (Deuteronomy 26:5-10 and then recites it again [when it is resubmitted], which comes to teach us that one person does not recite the formula (ibid.) and then recite it again [when it is resubmitted].
+
+Mishnah 10
+
+הכי גרסינן: מפירות שבהרים ומתמרות שבעמקים ומזיתי שמן מעבר לירדן. ר"י הגלילי אומר: אין מביאין בכורים מעבר הירדן שאינה ארץ זבת חלב ודבש – And this is its explanation: Fruit that is in the mountains is more tasty than fruit in the valleys. Therefore, we bring First Fruits from fruit that is in the mountains. But the date-palms are the reverse of this, as the date-palms in the valleys are fuller than honey and are more desirable than the date-palms is the honey within them, for the Torah called the date-palms “honey”; therefore, we bring First Fruits from the date-palms in the valleys and not from the mountains.
+ומזיתי שמן – from olives that produce oil.
+מעבר הירדן – From the fruit of the other side of the Jordan [River Valley] , we also bring First Fruits, even though they are not from “a land flowing with milk and honey.” And since the Holy One, blessed be He gave it to Israel, we call it, “the fruit of the land that the LORD has given me.” And Rabbi Yosi HaG’lili disputes this and says that we don’t bring First Fruits from the other side of the Jordan River. And the Halakha does not follow Rabbi Yosi HaG’lili.
+
+Mishnah 11
+
+הקונה שלשה אילנות – undefined, and it doesn’t explain if he purchased the land [as well] or not.
+מביא וקורא – as is undefined. If he purchased the land under them and outside of them, but less than three trees undefined, he did not purchase the land. But Rabbi Meir disputes this and says that even [if he purchased] two trees, he also purchased the land [underneath]. But the Halakha does not follow Rabbi Meir.
+אף בעלי אריסות וחכירות מביאין וקוראין – For Rabbi Yehuda holds that tenant who tills the owner’s ground for a certain share {percentage) in the produce and a tenant farmer who pays the landlord a certain rent in kind (whether the year is a good one or not, fiscally), there is purchase of the land as if he has a portion in it. But the Halakha does not follow Rabbi Yehuda.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+התרומה והבכורים חייבין עליהן מיתה – A foreigner (i.e., non-Kohen/priest) who willfully eats them (i.e., the heave offering and the first-fruit offerings) are liable to death at the hands of heaven, as it is written regarding the heave offering (Leviticus 22:9): “[They shall keep My charge, lest they incur guilt thereby] and die for it, having committed profanation: [I the LORD consecrate them].” And “First-Fruits” are called/referred to as Terumah, “the Terumah of your hands” are the First Fruits, as it says concerning them (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in from pf the altar of the LORD your God.”
+וחומש – He (i.e., the foreigner/non-Kohen) who eats of them inadvertently pays the principal amount to the owners and the additional fifth to any Kohen that he desires.
+ואסורים לזרים – it is taught [in the Mishnah] for no reason, for since they (i.e., the non-Kohen who partakes of these) are liable for the death penalty [if eaten willfully] and the payment of the additional fifth [in addition to the principal if eaten inadvertently], it is obvious that it is forbidden to foreigners (i.e., non-Kohanim). And for Rabbi Yehuda who stated that half the legal size is forbidden from the Torah, we have found [worthy] to say that is taught in the Mishnah “forbidden to non-Kohanim/foreigners” for half the legal size – that this is forbidden from the Torah, and there is no death [penalty] or [payment of] the additional fifth.
+
+ועולים באחד ומאה – If it got mixed with one-hundred parts of unconsecrated things.
+וטעונים רחיצת ידים – A Kohen who wishes to touch them must first [ritually] wash his hands , for one’s unknown hands (i.e., if they are defiled or not) invalidate the Terumah/heave-offering and First Fruits are also called/referred to as Terumah.
+והערב שמש – An impure person (i.e., in this case, a Kohen), who ritually immersed himself cannot partake of the Terumah until sunset, as it is written (Leviticus 22:7): ‘As soon as the sun sets, he shall be pure; and afterward he may eat of the sacred donations [for they are his food].” And same law applies to the First Fruits.
+משא"כ במעשר – which is permitted to foreigners (i.e., non-Kohanim). But it is forbidden to purchase with the monetary value of the Second Tithe/Ma’aser Sheni an impure animal or slaves and land, and it is made void with a majority of it where there is not an act that makes it permissible. But he who touches it does not require the ritual washing of the hands, and it does not require [waiting until] sunset for we have said: He may immerse and come up and eat the Second Tithe.
+
+Mishnah 2
+
+הבאת מקום – to bring them (Ma’aser Sheni and Bikkurim) to Jerusalem, as it is written (Deuteronomy 12:6): “And there you are to bring your burnt offerings and other sacrifices, your tithes and contributions…”And they [i.e., the Rabbis] expound that “contributions”/תרומת ידכם are First Fruits.
+וטעונים וידוי – Regarding [Second and Poor] Tithes, it is written (Deuteronomy 26:13): “You shall declare before the LORD your God: ‘I have cleared out the consecrated portion from the house’..” and regarding First Fruits, it is written (Deuteronomy 26:5): “You shall then recite as follows before the LORD your God: ‘My father was a fugitive Aramean’.…” And even though the heave offering (of consecrated foodstuffs) also requires confession as we say (Deuteronomy 26:13): “and I have given it to the Levite, [the stranger, the fatherless and the widow]…”, this is the heave offering/consecrated food [for the Kohen] and the contribution of tithes [by the Levite for the Kohen]. However, However, the [second] tithe and First Fruits are separate tithes, or First Fruits alone require confession, and the heave offering/consecrated food for the Kohen if he only has the heave offering, it does not require confession.
+ואסורין לעונן – Regarding the [Second] tithe, it is written (Deuteronomy 26:14): “I have not eaten of iot while in mourning,” and regarding First Fruits, it is states (Deuteronomy 26:11): “And you shall rejoice, [together with the Levite and the stranger in your midst]…” which teaches that these are forbidden to someone in mourning (literally, someone whose dead lies before them, as yet unburied).
+ורבי שמעון מתיר – [Rabbi Shimon permits] First Fruits [to a Kohen] in mourning, for they are called “heave offerings/consecrated food” by the Torah and heave offerings are permitted to someone in mourning.
+וחייבים בביעור – to remove them out of existence from the world at the end of three years, as it is written in the portion of the [Second] tithe (Deuteronomy 26:13): “I have removed the consecrated portion from the house” and implying also First Fruits, since it is written, “the consecrated portion”. The higher level of sanctity is the First Fruits, which were mentioned in the portion above it.
+ור"ש פוטר – [Rabbi Shimon exempts] First Fruits from the [commandment of] removal, but they should be given to the Kohen, since they are called “Terumah” by the Torah and there is no need to remove Terumah/heave-offering from the world.
+<b> Are forbidden.</b> [If ]<i> maaser sheni</i> or <i>bikkurim</i> become mixed with <i>chullin</i>, the mixture is forbidden irrespective of the relative quantities, and [they] are not nullified if [the ratio to the <i>chullin</i> is less than] one to a hundred.  
+<b>[May] not be eaten in Yerushalaim.</b> That is to say ["may not be eaten if they were mixed while they were in Yerushalayim":] if <i> maaser sheni</i> or <i>bikkurim</i> become mixed with <i>chullin</i> while they are in Yerushalaim, then the mixture is forbidden to be eaten by the laws of <i>chullin</i>, because they are something for which there are reasons to allow [<i>davar sheyesh lo matirin</i>, a category discussed also in Beitzah, 3b: a prohibited item that can be permitted without the process of nullification, and as such the nullification does not take place, not even if mixed in the ratio of a thousand to one] because it is possible to eat the whole mixture where it [already] is, [i.e. Yerushalaim]. But <i> maaser sheni</i> or <i>bikkurim</i> that become mixed with <i>chullin</i> outside of Yerushalaim are not forbidden irrespective of the relative quantities, because it takes effort to bring them up [to Yerushalaim], and as such are not defined as something for which there is reason to allow.
+<b>And their growths are forbidden.</b> [In the case of]a mixture of <i> maaser [sheni]</i> or <i>bikkurim</i> that was planted and sprouted and grew, also the growths are forbidden to be eaten by the laws of <i>chullin</i> if they are planted and grown in Yerushalaim. And their mixture is forbidden, irrespective of the relative quantities, because it is possible to eat it there in its place.
+אף לזרים ולבהמה – Second Tithe and First Fruits where we forbid their combination in any amount and their growth also is forbidden, and is forbidden [as well] even for foreigners (i.e. non-Kohanim) and cattle. If [we are dealing with] First Fruits, their combination is forbidden to foreigners and if [we are dealing with] [Second] Tithe, their combination is forbidden for cattle, that is not say specifically regarding the matter of it being eaten outside of Jerusalem which is forbidden in any amount, for that matter we consider a thing which requires an act to make them permissible for one can consume them in their place in Jerusalem, and even in one-thousand parts is not neutralized. But to prohibit this mixture to foreigners (i.e. non-Kohanim) and cattle, for the prohibition of foreigners an cattle have nothing that will make it permissible. You might think that I should say that they would not prohibit the
+mixture in any amount, therefore, it comes to teach us that since this mixture carries the name “First Fruits” and “[Second] Tithe,” which prohibits eating them outside of Jerusalem, regarding this matter, applies the prohibition for foreigners to eat them if they are First Fruits, or for cattle if it is [Second] Tithe.
+ור' שמעון מתיר – This refers only to their growth, for he thinks that they are nullified, but regarding the mixture itself, Rabbi Shimon admits [that it is permitted]. But the Halakha is not according to Rabbi Shimon for this entire Mishnah.
+
+Mishnah 3
+
+אוסרין את הגורן – It is prohibited to eat from the grain in the threshing floor/granary until the heave-offering/sacred donations to the Kohen and tithes are separated out but First Fruits do not prohibit [the granary].
+ויש להן שיעור – The heave-offering/sacred-donation to the Kohanim have a Rabbinically [determined] minimal measure which is one-fiftieth (2%), but First Fruits lack a minimal measure, even Rabbinically.
+ונוהגים בכל הפירות – Rabbinically, but First Fruits may only come from the seven species (Deuteronomy 8:8 – i.e., wheat, barley, wine, figs, pomegranates, olives and honey).
+בפני הבית ושלא בפני הבית – But Bikkurim are in effect only when the Temple exists, as it is written regarding them (Deuteronomy 26:4): “[The priest shall take the basket from your hand] and set it down in front of the altar of the LORD your God.” If there is no altar, there are no “First Fruits.”
+ובאריסות ובחכירות וכו' – It is explained above at the beginning of the first chapter of Bikkurim (Mishnah 2), for the First Fruits do not come other than from someone whose field is legally his, as it is written (Exodus 23:19): “The choice first fruits of your soil [you shall bring to the house of the LORD your God.”
+
+Mishnah 4
+
+נקנים במחובר לקרקע – As it is written (Numbers 18:13): “The first fruits of everything in their land [that they bring to the LORD, shall be yours; everyone of your household who is clean may eat them].” At the time when they are attached [to the ground] in their land they are “First Fruits,” and such is taught in the Mishnah (Chapter 3, Mishnah 1) further on, “A person goes down into his field, etc. and ties it with bulrushes/reed-grass and says: ‘Behold these are First Fruits’.”
+ועושה אדם כל שדהו בכורים – as it is written (Numbers 18:13): “The first fruits of everything [in their land]…”
+וטעונים קרבן – It is stated with regard to First Fruits: “joy” [as written in Deuteronomy 26:11): “And you shall enjoy (literally, “you shall rejoice”),[together with the Levite and the stranger in your midst…].” And it states further on (Deuteronomy 27:7): “And you shall sacrifice there offerings of well-being and eat them, rejoicing before the LORD your God.” Just as there (Deuteronomy 27:7), [it speaks about] offerings of well-being, so too here (Deuteronomy 26:11).
+ושיר – It is stated here (Deuteronomy 26:11): “You shall enjoy…all the bounty” and it is stated further on (Ezekiel 33:32): “[To them you are just] a singer of bawdy songs, who has a sweet voice and plays skillfully; [they hear your words , but will not obey them].”
+ותנופה – It is written here (Deuteronomy 26:4): “The priest shall take the basket from your hand;” and it is written there (Leviticus 7:30): “His own hands shall present the LORD’s offerings by fire. [He shall present the fat with the breast, the breast to be elevated as an elevation offering before the LORD].” Just as there is an elevation offering, so also here an elevation offering.
+ולינה – It will stay over in Jerusalem the entire night after the day that he brought the First Fruits, as it is written (Deuteronomy 16:7): “[You shall cook and eat it at the place that the LORD your God will choose;] and in the morning you may start back on your journey home.” Therefore all “starting back” that you do only take place in the morning.
+
+Mishnah 5
+
+נטלת מן הטהור על הטמא – For behold, the heave-offering/sacred donations [for a Kohen] are not taken from that which is pure/clean from that which is unclean/impure which is the reason that we require that which is close-by, and we are concerned that perhaps they are not close-by, for there is doubt that perhaps the pure came in contact with the impure. And this is the reason that we say here that the heave-offering/sacred donations is not taken from a mass which is not in close neighborhood of those products which are to be redeemed.
+ויש לה שיעור כתרומה – For the Sages gave a [minimum] measure for the heave-offering/Terumah – two out of one-hundred.
+
+Mishnah 6
+
+שוה לאילן – that we “go” (i.e. determine it) following the formation of fruits or leaves. For we count [the] three [years towards] “Orlah”/being uncircumcised fruit (i.e., fruit-trees of the first three years) from the time when its leaves/fruit form, and similarly for that which is in its fourth year (which was carried to Jerusalem to be eaten there). And similarly for the seventh year produce, for its fruit/leaves formed in the sixth year and were completed in the seventh year, it is permissible [to eat from them]. But nevertheless, it is exempt from tithing, for concerning [the laws of] tithing, we follow after harvesting like the laws of vegetation, and since it is harvested in the seventh year, it is exempt from tithing.
+
+Mishnah 7
+
+דם מהלכי שתים – which is the blood of a human being, like the blood of the slain
+להכשיר את הזרעים – to be susceptible to become defiled such as the blood of cattle, as it is written concerning it (Deuteronomy 12:24): “You must not partake of it; you must pour it out on the ground like water.”
+ודם השרץ – that is to say, that the blood of those walking on two legs (i.e., human beings) is equivalent to the blood of unclean reptiles/moving creatures, which concerning them we are not liable because of the [prohibition of] blood. But specifically, if they warned him concerning [the] blood, we are not liable for the blood of unclean reptiles but if they warned him on account of the unclean reptiles, he is flogged since the blood of unclean reptiles is like its flesh.
+
+Mishnah 8
+
+כוי – The Sages of Israel disputed on [what this is]; there are those who say that a כוי – is a forest ram; and there are those who say that it is [the offspring of] a he-goat [that copulated] with a female gazelle; and there are those who say that it is a [unique] creature unto itself. But the Sages did not decide if it is a beast of chase/deer or cattle.
+
+Mishnah 9
+
+טעון כיסוי כדם חיה – As a stringency’ and we do not recite a blessing on the act of covering with ashes the blood of killed animals, since it is a matter of doubt.
+ואין שוחטין אותו ביום טוב – Since it is prohibited to cover its blood, even though the ashes of the portable stove are ready for him; they are ready/prepared for something definitive, but not something doubtful.
+בטומאת נבילה בחיה – For the fat of a pure cattle is pure, as we derive from “Fat from animals that died or were torn by beasts may be put to any use, but you must not eat it” (Leviticus 7:24). And because it is it is doubtfully cattle and its fat is pure; it is doubtfully a deer/beast of chase, and its fat is impure, therefore, its impurity is doubtful.
+ואין פודין בו פטר חמור – lest it is an animal of chase/deer and the Torah stated (Exodus 34:20): “Burt the firstling of an ass you shall redeem with a sheep; [if you do not redeem it, you must break its neck].” But this is doubtful whether it is a sheep or a deer.
+
+Mishnah 10
+
+חלבו אסור כחלב בהמה – like the abdominal fat of oxen, sheep or goats
+ואין חייבין עליו כרת – to bring a sin offering on his inadvertent error, and the same law applies that he is not to be flogged.
+ואינו נלקח בכסף מעשר לאכלו בירושלים – lest it is cattle. And we don’t purchase cattle for meat eaten for satisfying the appetite (i.e., secular meal of meat as opposed to sacrificial meats)from the tithe monies other than to offer peace-offerings.
+וחייב בזרוע ובלחיים ובקיבה – and we include these from the Biblical verse, as it is written (Deuteronomy 18:3): “This then shall be the priests’ due from the people: Everyone who offers a sacrifice, whether it is an ox or a sheep, must give the shoulder, the cheeks, and the stomach to the priest.” The words “or a sheep”/אם שה – include the כוי/kind of bearded deer or antelope.
+שהמוציא מחבירו עליו הראיה – As the owner of the cattle said to the Kohen, I will bring proof that it is a kind of cattle and we will balance it out. And the Halakha follows Rabbi Eliezer.
+
+Mishnah 11
+
+לא כתב לו את הכוי – Even though he wrote both of them, he (i.e., the father) only had his mind on a [what was] a definite cow and a definite chase/deer. And Maimonides explained that if he (i.e., the father) had written (to his son) only his cattle, he (the son) did not acquire the kind of bearded deer or antelope/כוי , for when we say to him (the father), bring proof that it is cattle; for if he had written [to his son] only his chase/deer, we say to him, bring proof that it is chase/deer. And it appears from his words that if he wrote both of them, he acquired them, from whichever side you take.
+אם אמר הריני נזיר שזה חיה או בהמה – Whether he said I am a Nazirite if this is a deer, or whether he said I am a Nazirite if this is cattle, he is a Nazirite, because in the question of doubt as to whether one has violated a negative commandment, it is judged stringently. For even if he stated, Behold, I am a Nazirite if this is deer and cattle, or this neither deer nor cattle, this is a doubtful Nazirite [and judged stringently].
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כיצד מפרישין – שבכרה – And even if the fruit was not fully developed, as it is written (Deuteronomy 26:20): “[Wherefore] I now bring the first fruits [of the soil which You, O LORD have given me].” At the time that he brings it, it is fruit, but at the time that he separates it [for the First Fruits], it does not have to be [fully-formed] fruit, but even was half-ripe or unripe.
+הרי אלו בכורים – and it is not necessary to call it by another name after it has been harvested.
+ר' שמעון אומר: אעפ"כ, חוזר וקורא שם – For he [i.e., Rabbi Shimon] expounds on the verse (Deuteronomy 26:2): “you shall take some of every first fruit of the soil.” Just as at the time when he brings the fruit, so too when at the time when he separates the fruit [he has to recite the First Fruits formula}. But at the time when calls them by name, the fruit have to be separated from the soil, just as they are when he brings them [to the altar of God]. But the Halakha does not follow the opinion of Rabbi Shimon.
+
+Mishnah 2
+
+כל העיירות שבמעמד – there were twenty-four Ma’a’madot/posts –[divisions of popular representatives deputed to accompany the daily services in the Temple with prayers (and also a corresponding division in the country towns) answering to the divisions of Kohanim and Levites], parallel to the twenty-four divisions of the priesthood, and men of these “posts” were Israelites, who were agents of all of Israel to stand over the sacrifices with the Kohanim and Levities of that particular division of duty [for Kohanim and Levites]; each person for his assigned week, and they were called, the men of the division [of Israelites assisting the priests on duty on the platform and divided in parties corresponding to the priestly divisions].
+מתכנסות לעירו – of the head of the division, and they would not bring their First Fruit offerings, each individual on his own because of [what is written] (Proverbs 14:28): “A numerous people is the glory of a king.”
+ולא היו נכנסים לבתים – because of the defilement in the tent.
+ולמשכים – In the morning, when they arise.
+הממונה – the head of the division
+קומו ונעלה ציון – And on the way, they would recite )Psalms 122:1): “[A song of ascents. Of David.] I rejoiced when they said to me, ‘We are going to the House of the Lord.’” And when they arrived in Jerusalem, they would recite (Psalms 122:2): “Our feet stood inside your gates, O Jerusalem.” On the Temple Mount, they would recite (Psalms 150:1): “Hallelujah. Praise God in His sanctuary.” In the Temple Court, they would recite (Psalms 150:6): “Let all that breathes praise the LORD. Halleljah.”
+
+Mishnah 3
+
+תאנים וענבים – when they are moist
+והרחוקים – [far] from Jerusalem and their First Fruits care not able to be preserved so well.
+מביאין גרוגרות וצמוקים – figs and grapes that are dried
+השור הולך לפניהם – and they offer them as peace-offerings.
+ועטרה של זית בראשן – there are those who say because it is closer to the ground than all of the other trees that of the seven species, as it is written (Deuteronomy 8:8): “[a land of wheat and barley, of vines, figs and pomegranates,] a land of olive trees [and honey].” And there are those who say that because there among the rest of the trees of the seven species, there is not a nice tree whose leaves are moist/fresh like the olive.
+ועטרו את בכוריהם – And how do we decorate/adorn them? A person who First Fruits were dried figs, we wreath them with moist figs, and those whose First Fruits were raisins are adorned with moist grapes, and if they bring grapes, he shows the best and nicest of them from the top [of the pile].
+הפחות – the assistants of the Kohanim
+
+ולפי כבוד הנכנסים – according to the majority of those who enter, they would come out – if there are many, many come, and if there are few, few [come out].
+וכל בעלי אומניות שבירושלים עומדים מפניהם – even though that the master artisans are not obligated to stand before the scholars at the time when they are engaged in their work in order that they not become idle from their work; nevertheless, they were obligated to stand before those who brought the First Fruits for the Mitzvah is beloved [when performed] at its appropriate time. And for this reason, those who carry the coffin when the dead is within it, and because of those who carry the baby to the ritual circumcision.
+
+Mishnah 4
+
+החליל – A kind of musical instrument whose sound can be heard from afar.
+היה נוטל על כתפו – since he had to give it from his hand to the hand of a Kohen, as it is written (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in front of the altar of the LORD].”
+
+Mishnah 5
+
+הגוזלות שעל גבי הסלים – that they would hang turtle-doves and pigeons and from the back of the First Fruit baskets, and not by the side of the baskets themselves so that they not be soiled, and these are burnt-offering sacrifices.
+ומה שבידם – Maimonides interpreted that the young children when they brought them in their hands, did not hang them on the back of the baskets, and it appears to me, what was in their hands? It was the First Fruits that they brought in their hands.
+
+Mishnah 6
+
+רבי יהודה אומר: עד ארמי אובד אבי – But the Halakha is not according to Rabbi Yehuda.
+ואוחזו בשפתותיו וכהן מניח ידו תחתיו – from here it implies that the basket was on the hand of the Kohen but the owners would hold the basket above with their lips at the time of the waving; but not according to the words of the one who says that the Kohen places his hand underneath the hand of the owners and waves it.
+בצד המזבח – in the southwestern corner
+והשתחוה ויצא – from here it implies that he did not wave it other than only once at the time of the recitation [of the verses of Deuteronomy 25:5-10] alone. But the Tanna of the Sifre (the Midrashic verse-by-verse commentary on Deuteronomy) requires two wavings – one at the time of the recitation, as it is written (Deuteronomy 26:4): “The priest shall take the basket from your hand and set it down [in front of the altar of the LORD your God],” and we derive the [double-usage] of the word “hand”/יד from [the verse] (Leviticus 7:30): “His own hands shall present the LORD’s offerings by fire.” Just as there, [it requires] waving, so here too [there is] waving. And the second [waving] comes after he completed the Recitation. Since after the Recitation, it is written (Deuteronomy 26:10): “And you shall leave it [before the LORD your God and bow before the LORD your God].” The language [of the Biblical verse] (Exodus 32:34): “Go now, lead the people where I told you,” which refers to the waving that “he draws it away from himself and brings it towards himself, raises it and lowers it.”
+
+Mishnah 7
+
+נמנעו מלהביא – because of the shame as they do not know how to recite [the First Fruits formula of Deuteronomy 26:5-10].
+התקינו שיהו מקרין – for it is a Biblical verse used as a support for a Rabbinic enactment, as it is written (Deuteronomy 26:5): “You shall then recite as follows.” And there is no “reciting” other than from the mouth of another [whose words are repeated].
+
+Mishnah 8
+
+בקלתות של זהב – baskets overlaid with silver and gold
+הסלים והבכורים ניתנים לכהנים – the baskets of the poor are given to the Kohanim, and the vase-shaped baskets of the rich are return are returned to them. From here, they said (Bava Kamma 9a), “poverty follows the poor” (i.e. the poor man is always under a disadvantage).
+
+Mishnah 9
+
+מעטרים את הבכורים חוץ משבעת המינים – they surround the baskets containing the First Fruits with nice and praiseworthy fruits. And even though they are not from the Seven Species, such as quince and Etrog and others like these. And the same law applies if they are able to decorate it [the basket of the First Fruits] from fruit that grew outside the Land of Israel.
+רבי עקיבא אומר: אין מעטרין הבכורים אלא משבעת המינים – From fruit that grew in the Land of Israel which are liable for First Fruits (i.e., Deuteronomy 8:8). And the Halakha is according to Rabbi Akiba.
+
+Mishnah 10
+
+הבכורים – the essence of the First Fruits are a fig that was the first to ripen and a cluster of grapes that were the first to ripen.
+תוספת הבכורים – at the time of the harvesting of the First Fruits, one adds to them from other figs or from other grapes.
+עיטור – the nice fruit that one brings closely together around the basket to beautify the observance of the commandment.
+מין שאינו במינו – He wreaths the basket of First Fruits of grapes with figs and of the First Fruits of figs with grapes, and even with fruits that are not from the Seven Species, according to the words of Rabbi Shimon, who holds that view above (Chapter 3, Mishnah 8).
+ופטורים מן הדמאי – If the Kohen took them from those who do not observe certain religious customs regarding tithes (i.e., “Am HaAretz”) who brought First Fruits.
+
+Mishnah 11
+
+ואם אינה באה מן הארץ – such as the case where they brought the supplement from the other side of the Jordan [River], as is taught in the Mishnah above (Chapter 1, Mishnah 10), that they bring from there the First Fruits even though they are not from “the land flowing with milk and honey.” Alternatively, Our Mishnah is according to Rabbi Shimon who said (Chapter 3, Mishnah 9) that we adorn the First Fruits [with fruit] other than the Seven Species, and that law also applies from fruit that grew outside the Land of Israel, and just like according to him, we adorn [the First Fruits] with fruit [grown] outside the Land of Israel, so too, the supplement comes from fruit [grown] outside the Land of Israel. And this comes to – teach us here that the supplement which is not from the Land [of Israel] is not like the First Fruits.
+
+Mishnah 12
+
+כספר תורה – that is to say, and a Torah scroll is like the First Fruits for this law, that the creditor takes his debt and a woman collects her Ketubah settlement. Another explanation: The Mishnah reads “AND a Torah scroll” (as opposed to “like a Torah scroll”). And it is permissible to purchase with them a Torah scroll, and even though that the Tanna of our Mishnah taught “an unclean animal.” And it was necessary to teach “Torah scroll” and not to mention all of these other things. Presume that they were not appropriate for eating, they are appropriate for a reward that [could be used] to purchase food. But a Torah scroll that is not appropriate for a reward that would come for the purchase of food, for one cannot sell a Torah scroll, I might say no, but this comes to teach us otherwise.
+אין נותנים אלא לחבר בטובה – A Kohen is not able to give the First Fruits other than to a Kohen who observes the Levitical laws in daily intercourse who eats his secular meat in purity and givens them to him as a favor with the expectation of reciprocation of the Torah of kindness and free-will donation, and it is not appropriate to purchase with them anything and even not to give them to a Kohen who does not observe the Levitical laws in daily intercourse, for since we don’t use them for the Divine service, we suspect lest that he is not careful with them.
+נותנין אותם לאנשי משמר – Whether he is someone who observes the Levitical laws in daily intercourse or not, we divide them between them.
+בקדשי מקדש – like the other holy aspects of the altar. And even though we don’t use them for Divine service, since we bring them into the courtyard, we are careful with them and we don’t come to eat them in defilement. And the Halakha is according to the Sages.
\ No newline at end of file
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+Bartenura on Mishnah Bikkurim
+ברטנורא על משנה ביכורים
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה ביכורים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>יש מביאין בכורים וקורין.</b> מקרא בכורים, מארמי אובד אבי עד סוף הפרשה:
+<b>והבריך לתוך של יחיד.</b> שחפר גומא והטמין יחור של אילן בתוכה וכסהו בעפר, והוציא ראש היחור לתוך שדה חבירו או ברשות הרבים. וכן אם הנטיעה עומדת בתוך של חברו או ברשות הרבים, והוציא ראש היחור בתוך שלו אינו מביא כדמפרש בסמוך לפי שאין כל הגידולים מאדמתו:
+<b>ודרך היחיד או דרך הרבים באמצע.</b> כגון שיש לו שתי גנות משני צדי הדרכים, אינו מביא, שאין כל הגידולים מאדמתו:
+<b>כזה מביא.</b> כיון שיש לו רשות לעשות כן, שמותר לעשות חלל תחת רשות הרבים כשאינו מזיק לרבים כלום, אדמתך קרינן ביה. ומכל מקום סבר רבי יהודה שאע״פ שמביא אינו קורא. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>האריסין.</b> מקבלין את השדה למחצה לשליש ולרביע:
+<b>חכירות.</b> מקבל את השדה בדבר קצוב כך וכך כורים לשנה בין שהיא עושה הרבה בין שהיא עושה מעט:
+<b>סקריקון.</b> הורג נפשות ונותן לו קרקע כדי שלא יהרגנו. ולשון סקריקון שא קרקע והניחני. ואע״ג דיהיב ליה לפי שעה לא מחיל ליה דסבר האידנא לשקול ולמחר תבענא ליה בדינא:
+
+Mishnah 3
+
+<b>אלא משבעת המינין.</b> דכתיב (דברים כו) מראשית, ולא כל ראשית, שאין כל הפירות חייבים בבכורים אלא שבעת המינין שנשתבחה בהן א״י חטה ושעורה וגו׳, ודבש הוא דבש תמרים:
+<b>מתמרים שבהרים ופירות שבעמקים.</b> לפי שהן גרועין:
+<b>ולא מזיתי שמן שאינם מן המובחר.</b> דכתיב (שם ט) זית שמן, זית אגורי, שבאים עליו גשמים והוא אוגר שמנו לתוכו, והוא מובחר ומשובח:
+<b>אין מביאין בכורים קודם לעצרת.</b> דשתי הלחם שמביאין בעצרת אקרו בכורים והם מתירין החדש במקדש:
+
+Mishnah 4
+
+<b>שאינו יכול לומר אשר נשבע לאבותינו לתת לנו.</b> שאין אבותיו מישראל והגרים לא נטלו חלק בארץ. ורמב״ם כתב שאין הלכה כמשנה זו, אלא הגר מביא וקורא ומצי למימר לאבותינו לתת לנו, מפני שהארץ ניתנה לאברהם והוא אב לגרים כמו לישראל דכתיב (בראשית י״ז:ה׳) כי אב המון גוים נתתיך, ודרשינן ביה [ברכות יג.] לשעבר היית אב לארם עכשיו אתה אב לכל העולם. וכן כשהוא מתפלל, בין בינו לבין עצמו בין בבית הכנסת, אומר אלהי אבותינו, אפילו אין אמו מישראל:
+
+Mishnah 5
+
+<b>לא תנשא לכהונה.</b> דכתיב (ביחזקאל מ״ד:כ״ב) מזרע בית ישראל יקחו להם נשים, [וכשאמה] מישראל קרינא בה מזרע ישראל דמשמע ואפילו מקצת זרע. והלכה כר׳ אליעזר בן יעקב לכתחלה, אבל בדיעבד אם נשא אין מוציאין אותה ממנו, ובניה כשרים אפילו להיות כהנים גדולים:
+<b>האפטרופוס.</b> הממונה על היתומים, בין שמנוהו בית דין בין שמנהו אבי יתומים. אפטרופוס אבי הקטנים, בלשון רומי קורין לאב פאטי״ר ולקטנים פוס:
+<b>והשליח.</b> שלקטן מתחלה לשלחן ביד אחר אז מצי למשלחינהו אבל לקטן להביאן הוא עצמו לא מצי למשלחינהו, שכל בכורים שנראו לקריאה אינן נתנים אלא בקריאה:
+<b>והאשה.</b> אבל אם יש לה בעל בעלה מביא וקורא, דכתיב (דברים כו) אשר נתן לך ה׳ אלהיך ולביתך, מלמד שאדם מביא בכורי אשתו וקורא:
+<b>שאין יכולין לומר אשר נתת לי.</b> שלא נתחלקה הארץ לנקבות. וכתיב (במדבר כ״ו:נ״ד) איש לפי פקודיו עד שיהיה ודאי איש:
+
+Mishnah 6
+
+<b>מביא ואינו קורא.</b> מספקא ליה לתנא קמא אי קנה קרקע אי לא, הלכך מביא מספק ואינו קורא מספק. ודוקא שתי אילנות אבל שלשה אילנות כולי עלמא מודו דקנה קרקע ומביא וקורא, כדתנן בסוף פרקין:
+<b>רבי מאיר אומר מביא וקורא.</b> דסבר הקונה שני אילנות נמי קנה קרקע שתחתיהם וחוצה להם כמלא אורה וסלו. ואין הלכה כרבי מאיר:
+<b>יבש המעין.</b> שהאילן חי וגדל ממנו:
+<b>ונקצץ האילן.</b> והוא שיבש ונקצץ קודם שהפריש בכורים אבל אם הפריש קודם, הואיל ונראו לקריאה ונדחו, ירקבו:
+<b>ר׳ יהודה אומר מביא וקורא.</b> כיון שהקרקע קיים לא חייש לאילן. ואין הלכה כרבי יהודה:
+<b>מן החג ועד חנוכה מביא ואינו קורא.</b> דכתיב בפרשת ביכורים (דברים כ״ו:י״א) ושמחת בכל הטוב, אין קריאה אלא בזמן שמחה מעצרת ועד החג שאדם מלקט תבואתו ופירותיו ושמח בהם. ומהחג ואילך, אף על פי שהרבה פירות נלקטים עד חנוכה, מכל מקום שמחת אותה שנה כבר נגמרה בחג, הלכך מביא ואינו קורא. ומחנוכה ואילך אינו מביא כלל דכתיב (שם) אשר תביא מארצך, כל זמן שמצויין בארצך, ועד חנוכה הן מצויין:
+<b>רבי יהודה אומר מביא וקורא.</b> דלא דריש ושמחת בזמן שמחה. ואין הלכה כרבי יהודה:
+
+Mishnah 7
+
+<b>והשני מאותו המין אינו מביא.</b> הקונה את השדה אינו מביא ביכורים מאותה שדה מאותו המין שהביא המוכר, דכתיב (שם) הגדתי היום, פעם אחת מגיד ואינו מגיד שתי פעמים:
+<b>רבי יהודה אומר אף מאותו המין מביא וקורא.</b> דהא דאמרן פעם אחת מגיד ואינו מגיד שתי פעמים, הני מילי באדם אחד, אבל בשני בני אדם מגיד וחוזר ומגיד. ואין הלכה כרבי יהודה:
+
+Mishnah 8
+
+<b>נמקו.</b> נרקבו ונמסו, כמו אתם ימקו (ויקרא כו):
+<b>נבזזו.</b> נגזלו ממנו כמו בזזנו לנו (דברים ב):
+<b>אין חייבין עליהם חומש.</b> זר שאכלן אינו משלם את החומש. והך מתניתין יחידאה היא ואינה הלכה, אלא הלכה שחייבים עליהם חומש: 
+<b>נטמאו בעזרה נופץ ואינו קורא</b> גרסינן, כלומר מנער ומריק הסל מן הפירות כיון שנטמאו והסל ניתן לכהנים דכתיב (שם כו) ולקח הכהן הטנא מידך פעמים שאין הכהן לוקח אלא הטנא. ואינו חייב להביא ביכורים אחרים תחתיהן. דכיון שבאו להר הבית לא מתחייב תו באחריותן:
+
+Mishnah 9
+
+<b>הרי שהביא ממין אחד וקרא.</b> לא נצרכה אלא לר׳ יהודה, דאמר לעיל מגיד וחוזר ומגיד, קא משמע לן דמודה רבי יהודה דאדם אחד אינו מגיד וחוזר ומגיד:
+
+Mishnah 10
+
+הכי גרסינן <b>מפירות שבהרים ומתמרות שבעמקים ומזיתי שמן מעבר הירדן, ר״י הגלילי אומר אין מביאין בכורים מעבר הירדן שאינה ארץ זבת חלב ודבש.</b> והכי פירושו, פירות שבהרים הם מוטעמים יותר מפירות שבעמקים, הלכך מביאים בכורים מפירות שבהרים. אבל התמרים הם הפך זה שהתמרים שבעמקים הם יותר מלאים מדבש והנרצה מהתמרים הוא הדבש שבהם, שהרי התורה קראה לתמרים דבש הלכך מביאין בכורים מתמרות שבעמקים ולא משל הרים. 
+<b>ומזיתי שמן</b> מזיתים העושים שמן. 
+<b>מעבר הירדן</b> מפירות של עבר הירדן נמי מביאים בכורים, אף על פי שאינה ארץ זבת חלב ודבש, שכיון שנתנה הקב״ה לישראל קרינא בה פרי האדמה אשר נתת לי. ופליג ר״י הגלילי ואמר אין מביאין בכורים מעבר הירדן ואין הלכה כר׳ יוסי הגלילי:
+
+Mishnah 11
+
+<b>הקונה שלשה אילנות.</b> בסתם, ולא פירש אם קנה קרקע אם לאו.
+<b>מביא וקורא</b> דבסתם, קנה קרקע שתחתיהן וחוצה להן. אבל פחות משלשה אילנות בסתם לא קנה קרקע. ור׳ מאיר פליג ואמר דאף שני אילנות נמי קנה קרקע, ואין הלכה כר׳ מאיר:
+<b>אף בעלי אריסות וחכירות מביאים וקוראים.</b> דסבר רבי יהודה אריס וחוכר יש לו קנין בארץ כאילו יש לו חלק בה. ואין הלכה כר׳ יהודה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>התרומה והבכורים חייבין עליהן מיתה.</b> זר האוכלן במזיד חייב מיתה בידי שמים, דכתיב בתרומה (ויקרא כ״ב:ט׳) ומתו בו כי יחללוהו ובכורים אקרו תרומה, דאמר מר ותרומת ידך אלו בכורים, שנאמר בהן (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:
+<b>וחומש.</b> האוכלן שוגג משלם קרן לבעלים וחומש לכל כהן שירצה:
+<b>ואסורים לזרים.</b> בחנם היא שנויה, דכיון שחייבין עליהם מיתה וחומש פשיטא שאסורים לזרים. ולר׳ יוחנן דאמר חצי שיעור אסור מן התורה, מצינן למימר דתנן אסורים לזרים לחצי שיעור, שהוא אסור מן התורה, ואין בו לא מיתה ולא חומש:
+<b>והן נכסי כהן.</b> שיכול למכרן וליקח בהן עבדים וקרקעות ובהמה טמאה:
+<b>ועולים באחד ומאה.</b> אם נתערבו במאה של חולין:
+<b>וטעונים רחיצת ידים.</b> הבא ליגע בהן צריך ליטול ידיו תחלה, שסתם ידים פוסלות את התרומה ובכורים נמי אקרו תרומה:
+<b>והערב שמש.</b> טמא שטבל אינו אוכל בתרומה עד שיעריב שמשו, דכתיב (ויקרא כ״ב:ז׳) ובא השמש וטהר ואחר יאכל מן הקדשים, וה״ה לבכורים:
+<b>משא״כ במעשר.</b> דשרי לזרים, ואסור לקנות בדמי מעשר שני בהמה טמאה ועבדים וקרקעות, ובטל ברוב היכא דאין לו מתירין, והנוגע בו אין טעון רחיצת ידים, ואין צריך הערב שמש דאמרינן טבל ועלה אוכל במעשר:
+
+Mishnah 2
+
+<b>הבאת מקום.</b> להעלותן לירושלים, דכתיב (דברים יב) והבאתם שמה עולותיכם וזבחיכם מעשרותיכם ותרומת ידכם, ודרשינן תרומת ידכם אלו הבכורים:
+<b>וטעונים וידוי.</b> במעשר כתיב (שם כו) ואמרת לפני ה׳ אלקיך בערתי הקדש מן הבית, ובבכורים כתיב (שם) וענית ואמרת לפני ה׳ אלהיך ארמי אובד אבי. ואע״ג דתרומה נמי בעיא וידוי כדאמרינן וגם נתתיו ללוי זו תרומה ותרומת מעשר. מיהו מעשר ובכורים מעשר לבדו או בכורים לבדן טעונים וידוי, ותרומה אי לית ליה אלא תרומה לבדה אינו טעון וידוי:
+<b>ואסורין לאונן.</b> במעשר כתיב (שם) לא אכלתי באוני ממנו. ובבכורים נאמר (שם) ושמחת בכל הטוב מלמד שאסורים לאונן:
+<b>ורבי שמעון מתיר.</b> בכורים לאונן דתרומה קרינהו רחמנא ותרומה שריא לאונן:
+<b>וחייבים בביעור.</b> לבערן מן העולם לסוף שלש שנים כדכתיב בפרשת מעשר (שם) בערתי הקדש מן הבית ומשמע נמי בכורים מדכתיב הקודש, הקודש האמור למעלה אלו בכורים שנאמרו בפרשה שלמעלה:
+<b>ורבי שמעון פוטר.</b> בכורים מן הביעור, אלא ינתנו לכהן, דתרומה קרינהו רחמנא ותרומה א״צ לבערה מן העולם:
+<b>ואסורים.</b> מעשר שני ובכורים שנתערבו בחולין אוסרים תערובתן בכל שהו, ואין עולים באחד ומאה:
+<b>מלאכול בירושלים.</b> כלומר אם נתערבו המעשר שני או הבכורים בעוד שהן בתוך ירושלים, אז אוסרים תערובתן בכל שהוא מלאכול בתורת חולין, משום דהוי דבר שיש לו מתירין הואיל ויכול לאכול התערובת כולה במקומה. אבל מעשר שני ובכורים נתערבו בחולין חוץ לירושלים אינן אוסרין בכל שהוא הואיל ויש טורח להעלותן, לא מקרי דבר שיש לו מתירין:
+<b>וגדוליהם אסורים.</b> תערובת של מעשר ובכורים שזרעם וצמחו וגדלו אותן הגדולים נמי אסורים לאכול בתורת חולין אם זרען וגדלו בירושלים. ואוסרין תערובתן בכל שהוא כיון שיכולים ליאכל במקומם:
+<b>אף לזרים ולבהמה.</b> מעשר שני ובכורים שאוסרין תערובתן בכל שהוא וגדוליהן נמי דאסורין, אף לזרים ולבהמה אסורים אם בכורים הם אוסרין התערובת לזרים ואם מעשר הוא אוסר [את] התערובת לבהמה, דלא תימא דוקא לענין ליאכל חוץ לירושלים הוא דאוסרים בכל שהוא, דלהאי מלתא חשיבי דבר שיש לו מתירין כיון שיכול לאכלן במקומם בירושלים ואפילו באלף לא בטלי אבל לאסור התערובת לזרים ולבהמה דאיסור זרות ובהמה אין לו מתירין, סלקא דעתך אמינא דלא יאסרו תערובתן בכל שהוא, קמשמע לן דכיון דחל על התערובת שם בכורים ומעשר ליאסר לאכלן חוץ לירושלים, חל נמי לענין זה ליאסר לאכול לזרים אם הן בכורים או לבהמה אם הוא מעשר:
+<b>ור׳ שמעון מתיר.</b> אגדוליהן בלבד קאי, דסבר כבר בטלים הם אבל בתערובת עצמה מודה רבי שמעון. ואין הלכה כר׳ שמעון בכולה מתניתין:
+<b>מה שאין כן בתרומה.</b> שכל הדינים הללו אין נוהגים בתרומה:
+
+Mishnah 3
+
+<b>אוסרין את הגורן.</b> אסור לאכול מתבואה שבגורן עד שיפריש תרומות ומעשרות, אבל בכורים אינן אוסרין:
+<b>ויש להן שיעור.</b> תרומה יש לה שיעור מדרבנן אחד מחמשים אבל בכורים אין להם שיעור אפילו מדרבנן:
+<b>ונוהגים בכל הפירות.</b> מדרבנן ובכורים אינן באין אלא משבעת המינין:
+<b>בפני הבית ושלא בפני הבית.</b> ובכורים אינן אלא בפני הבית בלבד, דכתיב בהו (דברים כ״ו:ד׳) והניחו לפני מזבח ה׳ אלהיך, אם אין מזבח אין בכורים:
+<b>ובאריסות ובחכירות וכו׳</b> מפורש לעיל בריש פרק קמא ובכורים אינן באין אלא ממי שהקרקע שלו מן הדין דכתיב (שמות כג) בכורי אדמתך:
+
+Mishnah 4
+
+<b>נקנים במחובר לקרקע.</b> דכתיב (במדבר יח) בכורי כל אשר בארצם, בשעה שהם מחוברים בארצם בכורים הם, והכי תנן לקמן יורד אדם לתוך שדהו וכו׳ קושרו בגמי ואומר הרי אלו בכורים:
+<b>ועושה אדם כל שדהו בכורים.</b> דכתיב בכורי כל מראשית כל:
+<b>וטעונים קרבן.</b> נאמר בבכורים שמחה ושמחת בכל הטוב ונאמר להלן (דברים כז) וזבחת שלמים ואכלת שם ושמחת מה להלן שלמים אף כאן שלמים:
+<b>ושיר.</b> נאמר כאן בכל הטוב, ונאמר להלן (יחזקאל לג) כשיר עגבים יפה קול ומטיב נגן:
+<b>ותנופה.</b> כתיב הכא ולקח הכהן הטנא מידך, וכתיב התם (ויקרא ז) ידיו תביאינה את אשי ה׳, מה להלן תנופה אף כאן תנופה:
+<b>ולינה.</b> שילין בירושלים כל הלילה של אחר היום שהביא הבכורים, דכתיב (דברים טז) ופנית בבקר והלכת לאהליך הא כל פינות לא יהיו אלא בבקר:
+
+Mishnah 5
+
+<b>נטלת מן הטהור על הטמא.</b> דהא דאין תרומה נטלת מן הטהור על הטמא היינו, טעמא משום דבעינן מוקף וחיישינן דלמא לא מקיף דמסתפי דלמא נגע הטהור בטמא. והאי טעמא ליכא למימר הכא דהא נתרמת שלא מן המוקף:
+<b>ויש לה שיעור כתרומה.</b> שהתרומה נתנו בה חכמים שיעור תרי ממאה:
+
+Mishnah 6
+
+<b>שוה לאילן.</b> דאזלינן בתר חנטה, ומונין לו שלש לערלה משעת חנטה. וכן לרבעי וכן לשביעית דאם נחנט בששית ונגמר בשביעית מותר, ומכל מקום פטור ממעשר דלענין מעשר אזלינן בתר לקיטה כדין ירק וכיון דנלקט בשביעית פטור ממעשר:
+
+Mishnah 7
+
+<b>דם מהלכי שתים.</b> היינו דם האדם כמו דם חללין:
+<b>להכשיר את הזרעים.</b> לקבל טומאה כמו דם בהמה דכתיב ביה (דברים י״ב:ט״ז) על הארץ תשפכנו כמים:
+<b>ודם השרץ.</b> כלומר ושוה דם מהלכי שתים לדם השרץ שאין חייבין עליו משום דם. ודוקא כשהתרו בו משום דם אין חייבין על דם השרץ אבל אם התרו בו משום שרץ לוקה, שדם השרץ כבשרו הוא:
+
+Mishnah 8
+
+<b>כוי.</b> נחלקו בו חכמי ישראל יש אומרים שהוא איל הבר, ויש אומרים שהוא תיש הבא על הצביה, ויש אומרים בריה בפני עצמה היא. ולא הכריעו בה חכמים אם חיה היא אם בהמה:
+
+Mishnah 9
+
+<b>טעון כיסוי כדם חיה.</b> לחומרא, ואין מברכין על כסויו כיון דספק הוא:
+<b>ואין שוחטין אותו ביום טוב.</b> לפי שאסור לכסות את דמו, ואע״ג דאפר כירה מוכן הוא, מוכן לודאי ואינו מוכן לספק:
+<b>בטומאת נבילה כחיה.</b> דחלב בהמה טהורה טהור הוא, כדילפינן מן וחלב נבלה וחלב טרפה יעשה לכל מלאכה (ויקרא ז׳:כ״ד), ומשום דספק בהמה הוא וחלבו טהור ספק חיה וחלבו טמא לפיכך טומאתו ספק:
+<b>ואין פודין בו פטר חמור.</b> שמא חיה הוא ורחמנא אמר (שמות ל״ד:כ׳) ופטר חמור תפדה בשה, והאי ספק שה ספק צבי:
+
+Mishnah 10
+
+<b>חלבו אסור כחלב בהמה.</b> כחלב שור וכשב ועז:
+<b>ואין חייבין עליו כרת.</b> להביא חטאת על שגגתו. והוא הדין שאין לוקין עליו:
+<b>ואינו נלקח בכסף מעשר לאכלו בירושלים.</b> דשמא בהמה הוא, ואין לוקחין בהמה לבשר תאוה מכסף מעשר [אלא] שלמים:
+<b>וחייב בזרוע ובלחיים ובקיבה.</b> דמרבינן להו מקרא דכתיב (דברים יח) אם שה לרבות את הכוי:
+<b>שהמוציא מחבירו עליו הראיה.</b> דאמר ליה בעל הבהמה לכהן אייתי ראיה דמין בהמה הוא ושקול. והלכה כר׳ אליעזר:
+
+Mishnah 11
+
+<b>לא כתב לו את הכוי.</b> אף על פי שכתב לו שניהם לא היה דעתו אלא על ודאי בהמה או ודאי חיה. ורמב״ם פירש שאם כתב לו בהמתו לבד לא קנה את הכוי דאמרינן ליה אייתי ראיה דבהמה הוא, ואם כתב לו חיתו לבד אמרינן ליה אייתי ראיה דחיה הוא. נראה מדבריו שאם כתב לו שניהן קנה ממה נפשך:
+<b>אם אמר הריני נזיר שזה חיה או בהמה.</b> בין שאמר הריני נזיר שזה חיה בין שאמר הריני נזיר שזה בהמה הרי זה נזיר דספק איסורא לחומרא. ואפילו אמר הריני נזיר שזה חיה ובהמה או שזה אינו לא חיה ולא בהמה הרי זה נזיר מספק:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כיצד מפרישין.</b> שבכרה. ואפילו לא נגמר הפרי, דכתיב (דברים כ״ו:י׳) הנה הבאתי את ראשית פרי, בשעת הבאה הוא פרי, אבל בשעת הפרשה אין צריך שיהיה פרי אלא אפילו בוסר ואפילו פגין:
+<b>הרי אלו בכורים.</b> וא״צ לקרות עוד שם אחר לקיטתן:
+<b>ר׳ שמעון אומר אעפ״כ חוזר וקורא שם.</b> דדריש ולקחת מראשית כל פרי האדמה, מה בשעת הבאה פרי אף בשעת הפרשה פרי, דבשעת קריאת שם צריך שיהיו הפירות בתלוש כמו בשעת הבאה. ואין הלכה כר׳ שמעון:
+
+Mishnah 2
+
+<b>כל העיירות שבמעמד.</b> עשרים וארבעה מעמדות היו בישראל כנגד ארבעה ועשרים משמרות כהונה, ואנשי המעמד ישראלים היו שלוחים מכל ישראל לעמוד על הקרבן עם הכהנים והלוים שבאותו משמר כל אחד בשבת הקבוע לו, והן נקראים אנשי מעמד:
+<b>מתכנסות לעירו.</b> של ראש המעמד ולא היו מביאין בכוריהם כל אחד בפני עצמו משום דברוב עם הדרת מלך:
+<b>ולא היו נכנסים לבתים.</b> מפני אהל הטומאה:
+<b>ולמשכים.</b> בבקר כשהם משכימים:
+<b>הממונה.</b> ראש המעמד:
+<b>קומו ונעלה ציון.</b> ובדרך היו אומרים שמחתי באומרים לי בית ה׳ נלך. כשהגיעו לירושלים היו אומרים עומדות היו רגלינו בשעריך ירושלים. בהר הבית היו אומרים הללויה הללו אל בקדשו בעזרה היו אומרים כל הנשמה תהלל יה:
+
+Mishnah 3
+
+<b>תאנים וענבים.</b> כשהם לחים:
+<b>והרחוקים.</b> מירושלים ואין בכוריהם יכולים להתקיים כל כך:
+<b>מביאין גרוגרות וצמוקים.</b> תאנים וענבים יבשים:
+<b>השור הולך לפניהם.</b> ומקריבין אותו שלמים:
+<b>ועטרה של זית בראשו.</b> אית דאמרי לפי שהוא קרוב לארץ יותר מכל שאר אילנות שבשבעת המינים, דכתיב (דברים ח׳:ח׳) ארץ זית שמן. ואית דאמרי לפי שאין בכל שאר אילנות של שבעת המינים אילן יפה ועלהו רענן כמו הזית:
+<b>ועטרו את בכוריהם.</b> וכיצד מעטרים, מי שהיו בכוריו גרוגרות מעטרן בתאנים לחים מי שהיו בכוריו צמוקים מעטרן בענבים לחים ואם מביאים ענבים היה מראה הטובים והיפים שבכולם מלמעלה:
+<b>הפחות.</b> סגני כהונה:
+<b>והגזברים.</b> הממונים על ההקדש:
+<b>ולפי כבוד הנכנסים.</b> לפי רוב הנכנסים היו יוצאים אם מרובים מרובים ואם מועטים מועטים:
+<b>וכל בעלי אומניות שבירושלים עומדים מפניהם.</b> אף על גב דאין בעלי אומניות חייבין לעמוד מפני תלמידי חכמים בשעה שעוסקים במלאכתם כדי שלא יתבטלו ממלאכתם, מכל מקום היו חייבים לעמוד מפני מביאי בכורים דחביבה מצוה בשעתה. ומטעם זה עומדים מפני נושאי המטה שהמת בה ומפני נושאי התינוק לברית מילה:
+
+Mishnah 4
+
+<b>החליל.</b> מין כלי זמר וקולו נשמע למרחוק:
+<b>היה נוטל הסל על כתפו.</b> לפי שהיה צריך ליתנו מידו ליד כהן דכתיב (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:
+
+Mishnah 5
+
+<b>הגוזלות שעל גבי הסלים.</b> שהיו תולים מאחורי הסלים של בכורים תורים ובני יונים, ולא על גבי הסלים ממש שלא יטנפום. והן קרבין עולות:
+<b>ומה שבידם.</b> רמב״ם פירש הגוזלות שהביאו בידם שלא תלאום אחורי הסלים. ולי נראה ומה שבידם, הבכורים שהביאו בידם:
+
+Mishnah 6
+
+<b>רבי יהודה אומר עד ארמי אובד אבי.</b> ואין הלכה כרבי יהודה:
+<b>ואוחזו בשפתותיו וכהן מניח ידו תחתיו.</b> מכאן משמע שהסל היה על ידו של כהן אלא שהבעלים אוחזים הסל בשפתותיו למעלה בשעת התנופה. ושלא כדברי האומר כהן מניח ידו תחת יד הבעלים ומניף:
+<b>בצד המזבח.</b> בקרן דרומית מערבית:
+<b>והשתחוה ויצא.</b> מכאן משמע שלא היה מניף כי אם תנופה אחת בשעת הקריאה בלבד. ותנא דספרי מצריך שתי תנופות אחת בשעת הקריאה דכתיב (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך והניחו וגמרינן יד יד מידיו תביאנה את אשי ה׳, (ויקרא ז׳:ל׳) מה להלן תנופה אף כאן תנופה והשנית לאחר שהשלים הקריאה, דלאחר הקריאה כתיב והנחתו, לשון לך נחה את העם (שמות ל״ב:ל״ד) דהיינו תנופה שמוליך ומביא. מעלה ומוריד:
+
+Mishnah 7
+
+<b>נמנעו מלהביא.</b> מפני הבושה שאינו יודע לקרות:
+<b>התקינו שיהו מקרין.</b> ואסמכוה אקרא דכתיב (דברים כ״ו:ה׳) וענית ואמרת, ואין עניה אלא מפי אחר:
+
+Mishnah 8
+
+<b>בקלתות של כסף ושל זהב.</b> קופות מצופות כסף וזהב:
+<b>הסלים והבכורים ניתנים לכהנים.</b> סלי עניים ניתנים לכהנים וקלתות של עשירים מחזירים להן מכאן אמרו בתר עניא אזלא עניותא:
+
+Mishnah 9
+
+<b>מעטרים את הבכורים חוץ משבעת המינים.</b> מקיפים את הסלים שבכורים בהם מפירות נאים ומשובחים, ואף על פי שאינם משבעת המינים, כגון פריש ואתרוג וכיוצא בהן, והוא הדין שיכולין לעטר מפירות שגדלו בחו״ל:
+<b>רבי עקיבא אומר אין מעטרין הבכורים אלא משבעת המינים.</b> מפירות שגדלו בארץ שחייבים בבכורים. והלכה כר״ע:
+
+Mishnah 10
+
+<b>הבכורים.</b> עיקר הבכורים תאנה שבכרה או אשכול שבכר:
+<b>תוספת הבכורים.</b> בשעת לקיטת הבכורים מוסיף עליהם משאר תאנים או משאר ענבים:
+<b>עיטור.</b> הפירות הנאים שמקיף סביבות הסל להדור מצוה:
+<b>מין בשאינו מינו.</b> מעטר הסל של בכורי ענבים בתאנים ושל בכורי תאנים בענבים ואפילו בפירות שאינם משבעת המינים לדברי ר״ש דסבירא ליה כך לעיל:
+<b>ופטורים מן הדמאי.</b> אם לקחן הכהן מעם הארץ שהביא בכורים:
+
+Mishnah 11
+
+<b>ואם אינה באה מן הארץ.</b> כגון שהביאו התוספת מעבר לירדן דתנן לעיל שמביאים משם בכורים אע״פ שאינה ארץ זבת חלב ודבש. אי נמי מתניתין רבי שמעון היא דאמר לעיל מעטרים את הבכורים חוץ משבעת המינים והוא הדין מפירות שגדלו בחו״ל וכי היכי דאליביה מעטרים בפירות חו״ל, הכי נמי התוספת באה מפירות חו״ל. וקמ״ל הכא שהתוספת שאינה מן הארץ אינה כבכורים:
+
+Mishnah 12
+
+<b>כספר תורה.</b> כלומר וס״ת נמי הוי כמו בכורים לדין זה דבעל חוב נוטל בחובו ואשה בכתובתה. פי׳ אחר וס״ת ומותר לקנות בהם ספר תורה. ואע״ג דתנא בהמה טמאה. אצטריך למתני ס״ת דלא תימא כל הני נהי דלא חזו לאכילה. חזו לשכר שיבא לידי אכילה. אבל ספר תורה דלא חזי לשכר שיבוא לידי אכילה לפי שאין מוכרין ס״ת, אימא לא, קמ״ל:
+<b>אין נותנים אלא לחבר בטובה.</b> אין הכהן יכול ליתן הבכורים אלא לכהן חבר שאוכל חוליו בטהרה ונותן אותם לו בטובה בתורת חסד ונדבה ואינו רשאי לקנות בהן דבר ואף לא ליתנן לכהן שאינו חבר דכיון שאין עושין בהן עבודה חיישינן דלמא לא מיזדהר בהו:
+<b>נותנים אותם לאנשי משמר.</b> ובין חבר ובין שאינו חבר מחלקין אותם ביניהם:
+<b>כקדשי מקדש.</b> כשאר קדשי מזבח. ואע״פ שאין עושין בהם עבודה הואיל ומכניסים אותם לעזרה מזדהרי בהו ולא אתו למכלינהו בטומאה. והלכה כחכמים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>פירוש אחר.</b> לא רע״ב:
+
+Mishnah 2
+
+<b>מטמא בלובן.</b> שהאיש מטמא בלובן כדאיתא בזבים (פ״ב מ״א):
+<b>ומתעטף כאנשים.</b> שלא ילבש שמלת אשה:
+<b>אבל לא נישא.</b> משום דהבא עליו כבא על הזכר (יבמות פ״ח מ״ו):
+<b>ואמו יושבת עליו בדם טוהר כאנשים.</b> כזכר, ולבסוף ארבעים ללידתו דמה טמא:
+<b>ואינו ניזון עם הבנות.</b> בנכסים מועטים כדתנן (ב״ב פ״ט) בזמן שהנכסים מועטים הבנות דוחין אותו אצל הבנים:
+<b>וחייב בכל המצות כאנשים.</b> אפילו מצות עשה שהזמן גרמא שהנשים פטורות, הוא חייב:
+
+Mishnah 3
+
+<b>מטמא באודם.</b> דדם כתיב באשה (ויקרא טו) ואשה כי תהיה זבה דם. וחמשה מיני דמים טמאים באשה:
+<b>ואינו חולק.</b> בזמן שהנכסים מרובים הבנים דוחים [אותו] אצל הנקבות (ועיין תי״ט ב״ב פ״ט מ״ב):
+<b>ואינו אוכל.</b> היינו חטאות ואשמות ומנחות, דבכולהו כתיב (ויקרא ו) כל זכר בבני אהרן יאכלנה:
+<b>ואמו יושבת עליו בדם טמא.</b> שבועיים, כיולדת נקבה:
+<b>ואם נבעל בעבירה.</b> שבא עליו אחד מקרוביו, או מפסולי כהונה שאם היתה נקבה היתה נפסלת מן התרומה אף האנדרוגינוס נפסל, אע״פ שהזכר שנבעל לא נפסל כדאיתא בבכורות (פ״ז מ״ז). ויש מפרשים, אפילו נבעל מכל אדם נפסל מתרומה משום דביאתו בעבירה, ויש לגמגם, דהוי תרתי דסתרי, אם אתה מחשבו כזכר אינו נפסל בביאת עבירה אפילו מן הכהונה, ואם אתה מחשבו כנקבה אינה נפסלת כי אם בביאת הפסולים או בביאת אחד מקרובים שהיא ערוה:
+
+Mishnah 4
+
+<b>ונוחל לכל הנחלות.</b> אם אין שם יורש אלא הוא, יורש הכל, דלא תימא בריה בפני עצמו הוא ולאו בר ירושה הוא, קא משמע לן (ב״ב שם):
+
+Mishnah 5
+
+<b>אין שורפין תרומה וכו׳</b> אם ראה לובן לבד או אודם לבד, משום דהוי ספק כדתנן במסכת זבים (פ״ב מ״א). אבל אם ראה לובן ואודם כאחת, שורפין, שהוא טמא ממה נפשך. עיין בנדה (דף כח):
+<b>ואין חייבין עליו על ביאת מקדש.</b> אפילו ראה לובן ואודם כאחת, משום דכתיב מזכר ועד נקבה, זכר ודאי ונקבה ודאית:
+<b>ואינו נמכר בעבד עברי וכו׳</b> משום דהוי ספק נקבה וכתיב (שמות כב) ונמכר בגניבתו, ולא בגניבתה (סוטה פ״ג מ״ח):
+<b>ולא כנשים.</b> שאב מוכר את בתו הקטנה לאמה, והאנדרוגינוס ספק זכר, ואין אב מוכר את בנו לעבד:
+<b>ואינו נערך.</b> דזכר ונקבה אמורים בפרשת ערכים, שיהא זכר ודאי או נקבה ודאית:
+<b>אבל טומטום וכו׳</b> ובתוספתא הגירסא, אבל טומטום אינו כן אלא או ספק איש או ספק אשה:
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+Bartenura on Mishnah Bikkurim
+ברטנורא על משנה ביכורים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Bikkurim
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה ביכורים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>יש מביאין בכורים וקורין.</b> מקרא בכורים, מארמי אובד אבי עד סוף הפרשה:
+<b>והבריך לתוך של יחיד.</b> שחפר גומא והטמין יחור של אילן בתוכה וכסהו בעפר, והוציא ראש היחור לתוך שדה חבירו או ברשות הרבים. וכן אם הנטיעה עומדת בתוך של חברו או ברשות הרבים, והוציא ראש היחור בתוך שלו אינו מביא כדמפרש בסמוך לפי שאין כל הגידולים מאדמתו:
+<b>ודרך היחיד או דרך הרבים באמצע.</b> כגון שיש לו שתי גנות משני צדי הדרכים, אינו מביא, שאין כל הגידולים מאדמתו:
+<b>כזה מביא.</b> כיון שיש לו רשות לעשות כן, שמותר לעשות חלל תחת רשות הרבים כשאינו מזיק לרבים כלום, אדמתך קרינן ביה. ומכל מקום סבר רבי יהודה שאע״פ שמביא אינו קורא. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>האריסין.</b> מקבלין את השדה למחצה לשליש ולרביע:
+<b>חכירות.</b> מקבל את השדה בדבר קצוב כך וכך כורים לשנה בין שהיא עושה הרבה בין שהיא עושה מעט:
+<b>סקריקון.</b> הורג נפשות ונותן לו קרקע כדי שלא יהרגנו. ולשון סקריקון שא קרקע והניחני. ואע״ג דיהיב ליה לפי שעה לא מחיל ליה דסבר האידנא לשקול ולמחר תבענא ליה בדינא:
+
+Mishnah 3
+
+<b>אלא משבעת המינין.</b> דכתיב (דברים כו) מראשית, ולא כל ראשית, שאין כל הפירות חייבים בבכורים אלא שבעת המינין שנשתבחה בהן א״י חטה ושעורה וגו׳, ודבש הוא דבש תמרים:
+<b>מתמרים שבהרים ופירות שבעמקים.</b> לפי שהן גרועין:
+<b>ולא מזיתי שמן שאינם מן המובחר.</b> דכתיב (שם ט) זית שמן, זית אגורי, שבאים עליו גשמים והוא אוגר שמנו לתוכו, והוא מובחר ומשובח:
+<b>אין מביאין בכורים קודם לעצרת.</b> דשתי הלחם שמביאין בעצרת אקרו בכורים והם מתירין החדש במקדש:
+
+Mishnah 4
+
+<b>שאינו יכול לומר אשר נשבע לאבותינו לתת לנו.</b> שאין אבותיו מישראל והגרים לא נטלו חלק בארץ. ורמב״ם כתב שאין הלכה כמשנה זו, אלא הגר מביא וקורא ומצי למימר לאבותינו לתת לנו, מפני שהארץ ניתנה לאברהם והוא אב לגרים כמו לישראל דכתיב (בראשית י״ז:ה׳) כי אב המון גוים נתתיך, ודרשינן ביה [ברכות יג.] לשעבר היית אב לארם עכשיו אתה אב לכל העולם. וכן כשהוא מתפלל, בין בינו לבין עצמו בין בבית הכנסת, אומר אלהי אבותינו, אפילו אין אמו מישראל:
+
+Mishnah 5
+
+<b>לא תנשא לכהונה.</b> דכתיב (ביחזקאל מ״ד:כ״ב) מזרע בית ישראל יקחו להם נשים, [וכשאמה] מישראל קרינא בה מזרע ישראל דמשמע ואפילו מקצת זרע. והלכה כר׳ אליעזר בן יעקב לכתחלה, אבל בדיעבד אם נשא אין מוציאין אותה ממנו, ובניה כשרים אפילו להיות כהנים גדולים:
+<b>האפטרופוס.</b> הממונה על היתומים, בין שמנוהו בית דין בין שמנהו אבי יתומים. אפטרופוס אבי הקטנים, בלשון רומי קורין לאב פאטי״ר ולקטנים פוס:
+<b>והשליח.</b> שלקטן מתחלה לשלחן ביד אחר אז מצי למשלחינהו אבל לקטן להביאן הוא עצמו לא מצי למשלחינהו, שכל בכורים שנראו לקריאה אינן נתנים אלא בקריאה:
+<b>והאשה.</b> אבל אם יש לה בעל בעלה מביא וקורא, דכתיב (דברים כו) אשר נתן לך ה׳ אלהיך ולביתך, מלמד שאדם מביא בכורי אשתו וקורא:
+<b>שאין יכולין לומר אשר נתת לי.</b> שלא נתחלקה הארץ לנקבות. וכתיב (במדבר כ״ו:נ״ד) איש לפי פקודיו עד שיהיה ודאי איש:
+
+Mishnah 6
+
+<b>מביא ואינו קורא.</b> מספקא ליה לתנא קמא אי קנה קרקע אי לא, הלכך מביא מספק ואינו קורא מספק. ודוקא שתי אילנות אבל שלשה אילנות כולי עלמא מודו דקנה קרקע ומביא וקורא, כדתנן בסוף פרקין:
+<b>רבי מאיר אומר מביא וקורא.</b> דסבר הקונה שני אילנות נמי קנה קרקע שתחתיהם וחוצה להם כמלא אורה וסלו. ואין הלכה כרבי מאיר:
+<b>יבש המעין.</b> שהאילן חי וגדל ממנו:
+<b>ונקצץ האילן.</b> והוא שיבש ונקצץ קודם שהפריש בכורים אבל אם הפריש קודם, הואיל ונראו לקריאה ונדחו, ירקבו:
+<b>ר׳ יהודה אומר מביא וקורא.</b> כיון שהקרקע קיים לא חייש לאילן. ואין הלכה כרבי יהודה:
+<b>מן החג ועד חנוכה מביא ואינו קורא.</b> דכתיב בפרשת ביכורים (דברים כ״ו:י״א) ושמחת בכל הטוב, אין קריאה אלא בזמן שמחה מעצרת ועד החג שאדם מלקט תבואתו ופירותיו ושמח בהם. ומהחג ואילך, אף על פי שהרבה פירות נלקטים עד חנוכה, מכל מקום שמחת אותה שנה כבר נגמרה בחג, הלכך מביא ואינו קורא. ומחנוכה ואילך אינו מביא כלל דכתיב (שם) אשר תביא מארצך, כל זמן שמצויין בארצך, ועד חנוכה הן מצויין:
+<b>רבי יהודה אומר מביא וקורא.</b> דלא דריש ושמחת בזמן שמחה. ואין הלכה כרבי יהודה:
+
+Mishnah 7
+
+<b>והשני מאותו המין אינו מביא.</b> הקונה את השדה אינו מביא ביכורים מאותה שדה מאותו המין שהביא המוכר, דכתיב (שם) הגדתי היום, פעם אחת מגיד ואינו מגיד שתי פעמים:
+<b>רבי יהודה אומר אף מאותו המין מביא וקורא.</b> דהא דאמרן פעם אחת מגיד ואינו מגיד שתי פעמים, הני מילי באדם אחד, אבל בשני בני אדם מגיד וחוזר ומגיד. ואין הלכה כרבי יהודה:
+
+Mishnah 8
+
+<b>נמקו.</b> נרקבו ונמסו, כמו אתם ימקו (ויקרא כו):
+<b>נבזזו.</b> נגזלו ממנו כמו בזזנו לנו (דברים ב):
+<b>אין חייבין עליהם חומש.</b> זר שאכלן אינו משלם את החומש. והך מתניתין יחידאה היא ואינה הלכה, אלא הלכה שחייבים עליהם חומש: 
+<b>נטמאו בעזרה נופץ ואינו קורא</b> גרסינן, כלומר מנער ומריק הסל מן הפירות כיון שנטמאו והסל ניתן לכהנים דכתיב (שם כו) ולקח הכהן הטנא מידך פעמים שאין הכהן לוקח אלא הטנא. ואינו חייב להביא ביכורים אחרים תחתיהן. דכיון שבאו להר הבית לא מתחייב תו באחריותן:
+
+Mishnah 9
+
+<b>הרי שהביא ממין אחד וקרא.</b> לא נצרכה אלא לר׳ יהודה, דאמר לעיל מגיד וחוזר ומגיד, קא משמע לן דמודה רבי יהודה דאדם אחד אינו מגיד וחוזר ומגיד:
+
+Mishnah 10
+
+הכי גרסינן <b>מפירות שבהרים ומתמרות שבעמקים ומזיתי שמן מעבר הירדן, ר״י הגלילי אומר אין מביאין בכורים מעבר הירדן שאינה ארץ זבת חלב ודבש.</b> והכי פירושו, פירות שבהרים הם מוטעמים יותר מפירות שבעמקים, הלכך מביאים בכורים מפירות שבהרים. אבל התמרים הם הפך זה שהתמרים שבעמקים הם יותר מלאים מדבש והנרצה מהתמרים הוא הדבש שבהם, שהרי התורה קראה לתמרים דבש הלכך מביאין בכורים מתמרות שבעמקים ולא משל הרים. 
+<b>ומזיתי שמן</b> מזיתים העושים שמן. 
+<b>מעבר הירדן</b> מפירות של עבר הירדן נמי מביאים בכורים, אף על פי שאינה ארץ זבת חלב ודבש, שכיון שנתנה הקב״ה לישראל קרינא בה פרי האדמה אשר נתת לי. ופליג ר״י הגלילי ואמר אין מביאין בכורים מעבר הירדן ואין הלכה כר׳ יוסי הגלילי:
+
+Mishnah 11
+
+<b>הקונה שלשה אילנות.</b> בסתם, ולא פירש אם קנה קרקע אם לאו.
+<b>מביא וקורא</b> דבסתם, קנה קרקע שתחתיהן וחוצה להן. אבל פחות משלשה אילנות בסתם לא קנה קרקע. ור׳ מאיר פליג ואמר דאף שני אילנות נמי קנה קרקע, ואין הלכה כר׳ מאיר:
+<b>אף בעלי אריסות וחכירות מביאים וקוראים.</b> דסבר רבי יהודה אריס וחוכר יש לו קנין בארץ כאילו יש לו חלק בה. ואין הלכה כר׳ יהודה:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>התרומה והבכורים חייבין עליהן מיתה.</b> זר האוכלן במזיד חייב מיתה בידי שמים, דכתיב בתרומה (ויקרא כ״ב:ט׳) ומתו בו כי יחללוהו ובכורים אקרו תרומה, דאמר מר ותרומת ידך אלו בכורים, שנאמר בהן (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:
+<b>וחומש.</b> האוכלן שוגג משלם קרן לבעלים וחומש לכל כהן שירצה:
+<b>ואסורים לזרים.</b> בחנם היא שנויה, דכיון שחייבין עליהם מיתה וחומש פשיטא שאסורים לזרים. ולר׳ יוחנן דאמר חצי שיעור אסור מן התורה, מצינן למימר דתנן אסורים לזרים לחצי שיעור, שהוא אסור מן התורה, ואין בו לא מיתה ולא חומש:
+<b>והן נכסי כהן.</b> שיכול למכרן וליקח בהן עבדים וקרקעות ובהמה טמאה:
+<b>ועולים באחד ומאה.</b> אם נתערבו במאה של חולין:
+<b>וטעונים רחיצת ידים.</b> הבא ליגע בהן צריך ליטול ידיו תחלה, שסתם ידים פוסלות את התרומה ובכורים נמי אקרו תרומה:
+<b>והערב שמש.</b> טמא שטבל אינו אוכל בתרומה עד שיעריב שמשו, דכתיב (ויקרא כ״ב:ז׳) ובא השמש וטהר ואחר יאכל מן הקדשים, וה״ה לבכורים:
+<b>משא״כ במעשר.</b> דשרי לזרים, ואסור לקנות בדמי מעשר שני בהמה טמאה ועבדים וקרקעות, ובטל ברוב היכא דאין לו מתירין, והנוגע בו אין טעון רחיצת ידים, ואין צריך הערב שמש דאמרינן טבל ועלה אוכל במעשר:
+
+Mishnah 2
+
+<b>הבאת מקום.</b> להעלותן לירושלים, דכתיב (דברים יב) והבאתם שמה עולותיכם וזבחיכם מעשרותיכם ותרומת ידכם, ודרשינן תרומת ידכם אלו הבכורים:
+<b>וטעונים וידוי.</b> במעשר כתיב (שם כו) ואמרת לפני ה׳ אלקיך בערתי הקדש מן הבית, ובבכורים כתיב (שם) וענית ואמרת לפני ה׳ אלהיך ארמי אובד אבי. ואע״ג דתרומה נמי בעיא וידוי כדאמרינן וגם נתתיו ללוי זו תרומה ותרומת מעשר. מיהו מעשר ובכורים מעשר לבדו או בכורים לבדן טעונים וידוי, ותרומה אי לית ליה אלא תרומה לבדה אינו טעון וידוי:
+<b>ואסורין לאונן.</b> במעשר כתיב (שם) לא אכלתי באוני ממנו. ובבכורים נאמר (שם) ושמחת בכל הטוב מלמד שאסורים לאונן:
+<b>ורבי שמעון מתיר.</b> בכורים לאונן דתרומה קרינהו רחמנא ותרומה שריא לאונן:
+<b>וחייבים בביעור.</b> לבערן מן העולם לסוף שלש שנים כדכתיב בפרשת מעשר (שם) בערתי הקדש מן הבית ומשמע נמי בכורים מדכתיב הקודש, הקודש האמור למעלה אלו בכורים שנאמרו בפרשה שלמעלה:
+<b>ורבי שמעון פוטר.</b> בכורים מן הביעור, אלא ינתנו לכהן, דתרומה קרינהו רחמנא ותרומה א״צ לבערה מן העולם:
+<b>ואסורים.</b> מעשר שני ובכורים שנתערבו בחולין אוסרים תערובתן בכל שהו, ואין עולים באחד ומאה:
+<b>מלאכול בירושלים.</b> כלומר אם נתערבו המעשר שני או הבכורים בעוד שהן בתוך ירושלים, אז אוסרים תערובתן בכל שהוא מלאכול בתורת חולין, משום דהוי דבר שיש לו מתירין הואיל ויכול לאכול התערובת כולה במקומה. אבל מעשר שני ובכורים נתערבו בחולין חוץ לירושלים אינן אוסרין בכל שהוא הואיל ויש טורח להעלותן, לא מקרי דבר שיש לו מתירין:
+<b>וגדוליהם אסורים.</b> תערובת של מעשר ובכורים שזרעם וצמחו וגדלו אותן הגדולים נמי אסורים לאכול בתורת חולין אם זרען וגדלו בירושלים. ואוסרין תערובתן בכל שהוא כיון שיכולים ליאכל במקומם:
+<b>אף לזרים ולבהמה.</b> מעשר שני ובכורים שאוסרין תערובתן בכל שהוא וגדוליהן נמי דאסורין, אף לזרים ולבהמה אסורים אם בכורים הם אוסרין התערובת לזרים ואם מעשר הוא אוסר [את] התערובת לבהמה, דלא תימא דוקא לענין ליאכל חוץ לירושלים הוא דאוסרים בכל שהוא, דלהאי מלתא חשיבי דבר שיש לו מתירין כיון שיכול לאכלן במקומם בירושלים ואפילו באלף לא בטלי אבל לאסור התערובת לזרים ולבהמה דאיסור זרות ובהמה אין לו מתירין, סלקא דעתך אמינא דלא יאסרו תערובתן בכל שהוא, קמשמע לן דכיון דחל על התערובת שם בכורים ומעשר ליאסר לאכלן חוץ לירושלים, חל נמי לענין זה ליאסר לאכול לזרים אם הן בכורים או לבהמה אם הוא מעשר:
+<b>ור׳ שמעון מתיר.</b> אגדוליהן בלבד קאי, דסבר כבר בטלים הם אבל בתערובת עצמה מודה רבי שמעון. ואין הלכה כר׳ שמעון בכולה מתניתין:
+<b>מה שאין כן בתרומה.</b> שכל הדינים הללו אין נוהגים בתרומה:
+
+Mishnah 3
+
+<b>אוסרין את הגורן.</b> אסור לאכול מתבואה שבגורן עד שיפריש תרומות ומעשרות, אבל בכורים אינן אוסרין:
+<b>ויש להן שיעור.</b> תרומה יש לה שיעור מדרבנן אחד מחמשים אבל בכורים אין להם שיעור אפילו מדרבנן:
+<b>ונוהגים בכל הפירות.</b> מדרבנן ובכורים אינן באין אלא משבעת המינין:
+<b>בפני הבית ושלא בפני הבית.</b> ובכורים אינן אלא בפני הבית בלבד, דכתיב בהו (דברים כ״ו:ד׳) והניחו לפני מזבח ה׳ אלהיך, אם אין מזבח אין בכורים:
+<b>ובאריסות ובחכירות וכו׳</b> מפורש לעיל בריש פרק קמא ובכורים אינן באין אלא ממי שהקרקע שלו מן הדין דכתיב (שמות כג) בכורי אדמתך:
+
+Mishnah 4
+
+<b>נקנים במחובר לקרקע.</b> דכתיב (במדבר יח) בכורי כל אשר בארצם, בשעה שהם מחוברים בארצם בכורים הם, והכי תנן לקמן יורד אדם לתוך שדהו וכו׳ קושרו בגמי ואומר הרי אלו בכורים:
+<b>ועושה אדם כל שדהו בכורים.</b> דכתיב בכורי כל מראשית כל:
+<b>וטעונים קרבן.</b> נאמר בבכורים שמחה ושמחת בכל הטוב ונאמר להלן (דברים כז) וזבחת שלמים ואכלת שם ושמחת מה להלן שלמים אף כאן שלמים:
+<b>ושיר.</b> נאמר כאן בכל הטוב, ונאמר להלן (יחזקאל לג) כשיר עגבים יפה קול ומטיב נגן:
+<b>ותנופה.</b> כתיב הכא ולקח הכהן הטנא מידך, וכתיב התם (ויקרא ז) ידיו תביאינה את אשי ה׳, מה להלן תנופה אף כאן תנופה:
+<b>ולינה.</b> שילין בירושלים כל הלילה של אחר היום שהביא הבכורים, דכתיב (דברים טז) ופנית בבקר והלכת לאהליך הא כל פינות לא יהיו אלא בבקר:
+
+Mishnah 5
+
+<b>נטלת מן הטהור על הטמא.</b> דהא דאין תרומה נטלת מן הטהור על הטמא היינו, טעמא משום דבעינן מוקף וחיישינן דלמא לא מקיף דמסתפי דלמא נגע הטהור בטמא. והאי טעמא ליכא למימר הכא דהא נתרמת שלא מן המוקף:
+<b>ויש לה שיעור כתרומה.</b> שהתרומה נתנו בה חכמים שיעור תרי ממאה:
+
+Mishnah 6
+
+<b>שוה לאילן.</b> דאזלינן בתר חנטה, ומונין לו שלש לערלה משעת חנטה. וכן לרבעי וכן לשביעית דאם נחנט בששית ונגמר בשביעית מותר, ומכל מקום פטור ממעשר דלענין מעשר אזלינן בתר לקיטה כדין ירק וכיון דנלקט בשביעית פטור ממעשר:
+
+Mishnah 7
+
+<b>דם מהלכי שתים.</b> היינו דם האדם כמו דם חללין:
+<b>להכשיר את הזרעים.</b> לקבל טומאה כמו דם בהמה דכתיב ביה (דברים י״ב:ט״ז) על הארץ תשפכנו כמים:
+<b>ודם השרץ.</b> כלומר ושוה דם מהלכי שתים לדם השרץ שאין חייבין עליו משום דם. ודוקא כשהתרו בו משום דם אין חייבין על דם השרץ אבל אם התרו בו משום שרץ לוקה, שדם השרץ כבשרו הוא:
+
+Mishnah 8
+
+<b>כוי.</b> נחלקו בו חכמי ישראל יש אומרים שהוא איל הבר, ויש אומרים שהוא תיש הבא על הצביה, ויש אומרים בריה בפני עצמה היא. ולא הכריעו בה חכמים אם חיה היא אם בהמה:
+
+Mishnah 9
+
+<b>טעון כיסוי כדם חיה.</b> לחומרא, ואין מברכין על כסויו כיון דספק הוא:
+<b>ואין שוחטין אותו ביום טוב.</b> לפי שאסור לכסות את דמו, ואע״ג דאפר כירה מוכן הוא, מוכן לודאי ואינו מוכן לספק:
+<b>בטומאת נבילה כחיה.</b> דחלב בהמה טהורה טהור הוא, כדילפינן מן וחלב נבלה וחלב טרפה יעשה לכל מלאכה (ויקרא ז׳:כ״ד), ומשום דספק בהמה הוא וחלבו טהור ספק חיה וחלבו טמא לפיכך טומאתו ספק:
+<b>ואין פודין בו פטר חמור.</b> שמא חיה הוא ורחמנא אמר (שמות ל״ד:כ׳) ופטר חמור תפדה בשה, והאי ספק שה ספק צבי:
+
+Mishnah 10
+
+<b>חלבו אסור כחלב בהמה.</b> כחלב שור וכשב ועז:
+<b>ואין חייבין עליו כרת.</b> להביא חטאת על שגגתו. והוא הדין שאין לוקין עליו:
+<b>ואינו נלקח בכסף מעשר לאכלו בירושלים.</b> דשמא בהמה הוא, ואין לוקחין בהמה לבשר תאוה מכסף מעשר [אלא] שלמים:
+<b>וחייב בזרוע ובלחיים ובקיבה.</b> דמרבינן להו מקרא דכתיב (דברים יח) אם שה לרבות את הכוי:
+<b>שהמוציא מחבירו עליו הראיה.</b> דאמר ליה בעל הבהמה לכהן אייתי ראיה דמין בהמה הוא ושקול. והלכה כר׳ אליעזר:
+
+Mishnah 11
+
+<b>לא כתב לו את הכוי.</b> אף על פי שכתב לו שניהם לא היה דעתו אלא על ודאי בהמה או ודאי חיה. ורמב״ם פירש שאם כתב לו בהמתו לבד לא קנה את הכוי דאמרינן ליה אייתי ראיה דבהמה הוא, ואם כתב לו חיתו לבד אמרינן ליה אייתי ראיה דחיה הוא. נראה מדבריו שאם כתב לו שניהן קנה ממה נפשך:
+<b>אם אמר הריני נזיר שזה חיה או בהמה.</b> בין שאמר הריני נזיר שזה חיה בין שאמר הריני נזיר שזה בהמה הרי זה נזיר דספק איסורא לחומרא. ואפילו אמר הריני נזיר שזה חיה ובהמה או שזה אינו לא חיה ולא בהמה הרי זה נזיר מספק:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כיצד מפרישין.</b> שבכרה. ואפילו לא נגמר הפרי, דכתיב (דברים כ״ו:י׳) הנה הבאתי את ראשית פרי, בשעת הבאה הוא פרי, אבל בשעת הפרשה אין צריך שיהיה פרי אלא אפילו בוסר ואפילו פגין:
+<b>הרי אלו בכורים.</b> וא״צ לקרות עוד שם אחר לקיטתן:
+<b>ר׳ שמעון אומר אעפ״כ חוזר וקורא שם.</b> דדריש ולקחת מראשית כל פרי האדמה, מה בשעת הבאה פרי אף בשעת הפרשה פרי, דבשעת קריאת שם צריך שיהיו הפירות בתלוש כמו בשעת הבאה. ואין הלכה כר׳ שמעון:
+
+Mishnah 2
+
+<b>כל העיירות שבמעמד.</b> עשרים וארבעה מעמדות היו בישראל כנגד ארבעה ועשרים משמרות כהונה, ואנשי המעמד ישראלים היו שלוחים מכל ישראל לעמוד על הקרבן עם הכהנים והלוים שבאותו משמר כל אחד בשבת הקבוע לו, והן נקראים אנשי מעמד:
+<b>מתכנסות לעירו.</b> של ראש המעמד ולא היו מביאין בכוריהם כל אחד בפני עצמו משום דברוב עם הדרת מלך:
+<b>ולא היו נכנסים לבתים.</b> מפני אהל הטומאה:
+<b>ולמשכים.</b> בבקר כשהם משכימים:
+<b>הממונה.</b> ראש המעמד:
+<b>קומו ונעלה ציון.</b> ובדרך היו אומרים שמחתי באומרים לי בית ה׳ נלך. כשהגיעו לירושלים היו אומרים עומדות היו רגלינו בשעריך ירושלים. בהר הבית היו אומרים הללויה הללו אל בקדשו בעזרה היו אומרים כל הנשמה תהלל יה:
+
+Mishnah 3
+
+<b>תאנים וענבים.</b> כשהם לחים:
+<b>והרחוקים.</b> מירושלים ואין בכוריהם יכולים להתקיים כל כך:
+<b>מביאין גרוגרות וצמוקים.</b> תאנים וענבים יבשים:
+<b>השור הולך לפניהם.</b> ומקריבין אותו שלמים:
+<b>ועטרה של זית בראשו.</b> אית דאמרי לפי שהוא קרוב לארץ יותר מכל שאר אילנות שבשבעת המינים, דכתיב (דברים ח׳:ח׳) ארץ זית שמן. ואית דאמרי לפי שאין בכל שאר אילנות של שבעת המינים אילן יפה ועלהו רענן כמו הזית:
+<b>ועטרו את בכוריהם.</b> וכיצד מעטרים, מי שהיו בכוריו גרוגרות מעטרן בתאנים לחים מי שהיו בכוריו צמוקים מעטרן בענבים לחים ואם מביאים ענבים היה מראה הטובים והיפים שבכולם מלמעלה:
+<b>הפחות.</b> סגני כהונה:
+<b>והגזברים.</b> הממונים על ההקדש:
+<b>ולפי כבוד הנכנסים.</b> לפי רוב הנכנסים היו יוצאים אם מרובים מרובים ואם מועטים מועטים:
+<b>וכל בעלי אומניות שבירושלים עומדים מפניהם.</b> אף על גב דאין בעלי אומניות חייבין לעמוד מפני תלמידי חכמים בשעה שעוסקים במלאכתם כדי שלא יתבטלו ממלאכתם, מכל מקום היו חייבים לעמוד מפני מביאי בכורים דחביבה מצוה בשעתה. ומטעם זה עומדים מפני נושאי המטה שהמת בה ומפני נושאי התינוק לברית מילה:
+
+Mishnah 4
+
+<b>החליל.</b> מין כלי זמר וקולו נשמע למרחוק:
+<b>היה נוטל הסל על כתפו.</b> לפי שהיה צריך ליתנו מידו ליד כהן דכתיב (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:
+
+Mishnah 5
+
+<b>הגוזלות שעל גבי הסלים.</b> שהיו תולים מאחורי הסלים של בכורים תורים ובני יונים, ולא על גבי הסלים ממש שלא יטנפום. והן קרבין עולות:
+<b>ומה שבידם.</b> רמב״ם פירש הגוזלות שהביאו בידם שלא תלאום אחורי הסלים. ולי נראה ומה שבידם, הבכורים שהביאו בידם:
+
+Mishnah 6
+
+<b>רבי יהודה אומר עד ארמי אובד אבי.</b> ואין הלכה כרבי יהודה:
+<b>ואוחזו בשפתותיו וכהן מניח ידו תחתיו.</b> מכאן משמע שהסל היה על ידו של כהן אלא שהבעלים אוחזים הסל בשפתותיו למעלה בשעת התנופה. ושלא כדברי האומר כהן מניח ידו תחת יד הבעלים ומניף:
+<b>בצד המזבח.</b> בקרן דרומית מערבית:
+<b>והשתחוה ויצא.</b> מכאן משמע שלא היה מניף כי אם תנופה אחת בשעת הקריאה בלבד. ותנא דספרי מצריך שתי תנופות אחת בשעת הקריאה דכתיב (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך והניחו וגמרינן יד יד מידיו תביאנה את אשי ה׳, (ויקרא ז׳:ל׳) מה להלן תנופה אף כאן תנופה והשנית לאחר שהשלים הקריאה, דלאחר הקריאה כתיב והנחתו, לשון לך נחה את העם (שמות ל״ב:ל״ד) דהיינו תנופה שמוליך ומביא. מעלה ומוריד:
+
+Mishnah 7
+
+<b>נמנעו מלהביא.</b> מפני הבושה שאינו יודע לקרות:
+<b>התקינו שיהו מקרין.</b> ואסמכוה אקרא דכתיב (דברים כ״ו:ה׳) וענית ואמרת, ואין עניה אלא מפי אחר:
+
+Mishnah 8
+
+<b>בקלתות של כסף ושל זהב.</b> קופות מצופות כסף וזהב:
+<b>הסלים והבכורים ניתנים לכהנים.</b> סלי עניים ניתנים לכהנים וקלתות של עשירים מחזירים להן מכאן אמרו בתר עניא אזלא עניותא:
+
+Mishnah 9
+
+<b>מעטרים את הבכורים חוץ משבעת המינים.</b> מקיפים את הסלים שבכורים בהם מפירות נאים ומשובחים, ואף על פי שאינם משבעת המינים, כגון פריש ואתרוג וכיוצא בהן, והוא הדין שיכולין לעטר מפירות שגדלו בחו״ל:
+<b>רבי עקיבא אומר אין מעטרין הבכורים אלא משבעת המינים.</b> מפירות שגדלו בארץ שחייבים בבכורים. והלכה כר״ע:
+
+Mishnah 10
+
+<b>הבכורים.</b> עיקר הבכורים תאנה שבכרה או אשכול שבכר:
+<b>תוספת הבכורים.</b> בשעת לקיטת הבכורים מוסיף עליהם משאר תאנים או משאר ענבים:
+<b>עיטור.</b> הפירות הנאים שמקיף סביבות הסל להדור מצוה:
+<b>מין בשאינו מינו.</b> מעטר הסל של בכורי ענבים בתאנים ושל בכורי תאנים בענבים ואפילו בפירות שאינם משבעת המינים לדברי ר״ש דסבירא ליה כך לעיל:
+<b>ופטורים מן הדמאי.</b> אם לקחן הכהן מעם הארץ שהביא בכורים:
+
+Mishnah 11
+
+<b>ואם אינה באה מן הארץ.</b> כגון שהביאו התוספת מעבר לירדן דתנן לעיל שמביאים משם בכורים אע״פ שאינה ארץ זבת חלב ודבש. אי נמי מתניתין רבי שמעון היא דאמר לעיל מעטרים את הבכורים חוץ משבעת המינים והוא הדין מפירות שגדלו בחו״ל וכי היכי דאליביה מעטרים בפירות חו״ל, הכי נמי התוספת באה מפירות חו״ל. וקמ״ל הכא שהתוספת שאינה מן הארץ אינה כבכורים:
+
+Mishnah 12
+
+<b>כספר תורה.</b> כלומר וס״ת נמי הוי כמו בכורים לדין זה דבעל חוב נוטל בחובו ואשה בכתובתה. פי׳ אחר וס״ת ומותר לקנות בהם ספר תורה. ואע״ג דתנא בהמה טמאה. אצטריך למתני ס״ת דלא תימא כל הני נהי דלא חזו לאכילה. חזו לשכר שיבא לידי אכילה. אבל ספר תורה דלא חזי לשכר שיבוא לידי אכילה לפי שאין מוכרין ס״ת, אימא לא, קמ״ל:
+<b>אין נותנים אלא לחבר בטובה.</b> אין הכהן יכול ליתן הבכורים אלא לכהן חבר שאוכל חוליו בטהרה ונותן אותם לו בטובה בתורת חסד ונדבה ואינו רשאי לקנות בהן דבר ואף לא ליתנן לכהן שאינו חבר דכיון שאין עושין בהן עבודה חיישינן דלמא לא מיזדהר בהו:
+<b>נותנים אותם לאנשי משמר.</b> ובין חבר ובין שאינו חבר מחלקין אותם ביניהם:
+<b>כקדשי מקדש.</b> כשאר קדשי מזבח. ואע״פ שאין עושין בהם עבודה הואיל ומכניסים אותם לעזרה מזדהרי בהו ולא אתו למכלינהו בטומאה. והלכה כחכמים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>פירוש אחר.</b> לא רע״ב:
+
+Mishnah 2
+
+<b>מטמא בלובן.</b> שהאיש מטמא בלובן כדאיתא בזבים (פ״ב מ״א):
+<b>ומתעטף כאנשים.</b> שלא ילבש שמלת אשה:
+<b>אבל לא נישא.</b> משום דהבא עליו כבא על הזכר (יבמות פ״ח מ״ו):
+<b>ואמו יושבת עליו בדם טוהר כאנשים.</b> כזכר, ולבסוף ארבעים ללידתו דמה טמא:
+<b>ואינו ניזון עם הבנות.</b> בנכסים מועטים כדתנן (ב״ב פ״ט) בזמן שהנכסים מועטים הבנות דוחין אותו אצל הבנים:
+<b>וחייב בכל המצות כאנשים.</b> אפילו מצות עשה שהזמן גרמא שהנשים פטורות, הוא חייב:
+
+Mishnah 3
+
+<b>מטמא באודם.</b> דדם כתיב באשה (ויקרא טו) ואשה כי תהיה זבה דם. וחמשה מיני דמים טמאים באשה:
+<b>ואינו חולק.</b> בזמן שהנכסים מרובים הבנים דוחים [אותו] אצל הנקבות (ועיין תי״ט ב״ב פ״ט מ״ב):
+<b>ואינו אוכל.</b> היינו חטאות ואשמות ומנחות, דבכולהו כתיב (ויקרא ו) כל זכר בבני אהרן יאכלנה:
+<b>ואמו יושבת עליו בדם טמא.</b> שבועיים, כיולדת נקבה:
+<b>ואם נבעל בעבירה.</b> שבא עליו אחד מקרוביו, או מפסולי כהונה שאם היתה נקבה היתה נפסלת מן התרומה אף האנדרוגינוס נפסל, אע״פ שהזכר שנבעל לא נפסל כדאיתא בבכורות (פ״ז מ״ז). ויש מפרשים, אפילו נבעל מכל אדם נפסל מתרומה משום דביאתו בעבירה, ויש לגמגם, דהוי תרתי דסתרי, אם אתה מחשבו כזכר אינו נפסל בביאת עבירה אפילו מן הכהונה, ואם אתה מחשבו כנקבה אינה נפסלת כי אם בביאת הפסולים או בביאת אחד מקרובים שהיא ערוה:
+
+Mishnah 4
+
+<b>ונוחל לכל הנחלות.</b> אם אין שם יורש אלא הוא, יורש הכל, דלא תימא בריה בפני עצמו הוא ולאו בר ירושה הוא, קא משמע לן (ב״ב שם):
+
+Mishnah 5
+
+<b>אין שורפין תרומה וכו׳</b> אם ראה לובן לבד או אודם לבד, משום דהוי ספק כדתנן במסכת זבים (פ״ב מ״א). אבל אם ראה לובן ואודם כאחת, שורפין, שהוא טמא ממה נפשך. עיין בנדה (דף כח):
+<b>ואין חייבין עליו על ביאת מקדש.</b> אפילו ראה לובן ואודם כאחת, משום דכתיב מזכר ועד נקבה, זכר ודאי ונקבה ודאית:
+<b>ואינו נמכר בעבד עברי וכו׳</b> משום דהוי ספק נקבה וכתיב (שמות כב) ונמכר בגניבתו, ולא בגניבתה (סוטה פ״ג מ״ח):
+<b>ולא כנשים.</b> שאב מוכר את בתו הקטנה לאמה, והאנדרוגינוס ספק זכר, ואין אב מוכר את בנו לעבד:
+<b>ואינו נערך.</b> דזכר ונקבה אמורים בפרשת ערכים, שיהא זכר ודאי או נקבה ודאית:
+<b>אבל טומטום וכו׳</b> ובתוספתא הגירסא, אבל טומטום אינו כן אלא או ספק איש או ספק אשה:
\ No newline at end of file
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@@ -0,0 +1,330 @@
+Bartenura on Mishnah Challah
+ברטנורא על משנה חלה
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Challah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+חמשה דברים חייבים בחלה – We draw a conclusion by analogy of [the word] חלה from [the word] "פסח"/Passover. It is stated concerning “Passover” the commandment of the bread of affliction (Deuteronomy 16:3): “[You shall not eat anything leavened with it;] for seven days thereafter, you shall eat unleavened bread, bread of distress – [for you departed from the land of Egypt hastily – so that you may remember the day of your departure from the land of Egypt as long as you live].” And it is stated [the word] "לחם" /”bread,” with regard to Hallah (Numbers 15:19): “And you eat of the bread of the land…” Just as “bread” that is stated on Passover, a matter that comes to be leavened/soured, so too “bread” that is mentioned with Hallah- something that comes to be leavened/soured and you have nothing that comes to be leavened/soured other than only these five species.
+ומצטרפין זה עם זה – to complete the definite quantity of started dough required [to separate] Hallah, bit they all do not combine together, for a species with something that is not of the same species does combine together, as is taught in the Mishnah further ahead at the beginning of Chapter Four (Mishnah 2), but rather wheat combines with spelt alone because they are its species (see Talmud Pesahim 35a). And barley combines with everything except for wheat, and even though spelt is a species of wheat, it is not specifically a species of wheat, but it is a species of barley and even a kind of wheat that combines with wheat and barley. But the Jerusalem Talmud implies that if they (i.e., the five species) were kneaded together, they would combine even for a species with something that is not of the same species. But if they were not kneaded together but rather that afterwards, the doughs came in contact with/touched each other, one species with something of its own kind combine; but with something of a different species, they do not combine [to make definite quantity of started dough required to separate Hallah].
+ואסורים בחדש – As it is written (Leviticus 23:14): “[Until that very day, until you have brought the offering of your God,] you shall eat no bread or parched grain or fresh ears (i.e., of the new crop);…” and we draw a conclusion by analogy of the words "לחם", "לחם" /”bread,” “bread” from Passover.
+מלקצור מלפני הפסח – since it is forbidden to reap from one of the five species prior to the reaping of the Omer, as it is written with [regard to] the Omer (Leviticus 23:10): “…[you shall bring] the first sheaf of your harvest [to the priest],” that it will be the first of all that is reaped. And you bring [the analogy] of: ראשית, ראשית" / “first,” “first” from Hallah. It is written there (Numbers 15:20): “as the first yield of your baking, [you shall set aside a loaf as a gift]…” and it is written here (Leviticus 23:10): “[you shall bring] the first sheaf of your harvest [to the priest].” Just as there it must be from the five species, so too here from the five species.
+ואם השרישו – one from these five species, prior o he reaping of the Omer.
+העומר מתירן – and you are permitted to reap after the reaping of he Omer, as it is written (Exodus 23:16): “[And the Feast of the Harvest, of the first fruits of your work,] of what you sew in the field;…],” from the time that it is sewn and takes root in the field.
+ואם לאו – if they did not take root other than after the reaping of the Omer.
+אסורים עד שיבא עומר הבא – of the next year.
+
+Mishnah 2
+
+יצא ידי חובתו – As it is written (Deuteronomy 16:3): “You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread….,” things that come to be leavened, a person fulfills through them his religious obligation of [eating] Matzah/unleavened bread; things that do not come to be leavened, a person does not fulfill through them the religious obligation of [eating] Matzah.
+נתערב אחד מהן בכל המינים – one of these species was mixed up with the rest of the mixture, such as Babylonian preserve consisting of soul milk, bread-crusts and salt and Median [date] beer (into which they put a concoction of barley – see Talmud Pesahim 42b).
+ה"ז עובר בפסח – on “lest it be seen” (Exodus 13:7) and “lest it be found”(Exodus 12:19), and if he placed it in his domain.
+הנודר מן הדגן אסור בכל המינים – for "דגן" /grain implies everything which is piled up (see Talmud Nedarim 55a) for pulse/beans/peas and seeds are things which are piled up.
+אינו אסור אלא בהן – for grain/piles/bread and grain are the same, and the Halakha is according to the Sages.
+וחייבים בחלה ובמעשרות – since it was necessary to teach “ which are [those things] that are liable for Hallah and exempt from tithes, and which are [those things] that are liable for tithing and exempt from Hallah, the Tanna [of our Mishnah] taught here, “and are liable for Hallah and tithes.
+
+Mishnah 3
+
+הלקט והשכחה והפאה וההפקר – are exempt from the tithes, as it is written (Deuteronomy 14:29): “Then the Levite, who has no hereditary portion as you have…,” from what you have and what he lacks, you are obligated to give to him, excluding those who have what you have with you.
+ומותר העומר – for the Omer would come from three Seahs, and we remove from it a tenth of fine flour winnowed with thirteen sieves and the remainder is redeemed and eaten by all people, and he is liable for Hallah but exempt from tithes, because at the time of the smoothing of the pile, it was dedicated to the Temple.
+ותבואה שלא הביאה שליש – is liable for Hallah, and even it comes to be leavened, and every thing that comes to be leavened, is called “bread,” and is liable for Hallah, but is exempt from tithing, for regarding tithes, it is written (Deuteronomy 14:22): “[You shall set aside every year a tenth part of all] the yield of your sowing [that is brought from the field];” a thing that we plant it and it grows, and that which if we don’t sow, it does not grow.
+תבואה שלא הביאה שליש פטורה מן החלה – as it is written (Numbers 15:20): “…you shall set it aside as a gift like the gift from the threshing floor;” just as priest’s due does not come from grain that did not bring forth [at least] a third [of its growth], so also Hallah does not come from grain that did not bring forth [at least] a third [of its growth]. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 4
+
+ופרגין – we call it KASHKASH in Arabic and in foreign language, POPORRO.
+ופחות מחמשת רבעים בתבואה – grain that makes less than five quarts of flour is obligated in tithes. And the dough that is kneaded from this flour is exempt from the Hallah, since the measure of the dough be liable for Hallah is five-forths flour and more, that is, a bit more than five quarts.
+הסופגנים – bread whose mixture is soft and is made like a sponge. Another explanation: thin wafers; its Aramaic translation of wafers of unleavened bread, sponge-cake and spongy-bread.
+הדובשנים – fried in honey. Alternatively, kneaded in honey.
+האסקריטין – the Aramaic translation of a tenacious batter dripped on a hot griddle (a sort of waffle), a kind of paste, and their mixture is very soft.
+וחלת המשרת – Challah that is like a paste prepared in a pan by stirring (i.e., a dumpling). The Aramaic translation of a pan is a camp/resting place.
+המדומע – a SEAH of priest’s due that fell in less than one-hundred SEAH of non-sacred dough, and they were made altogether into something, otherwise usually exempt, but now subject to the law of priest’s due, and it is forbidden to foreigner (i.e., non-Kohanim), and is exempt from Hallah, as it is written (Numbers 15:20): “…you shall it aside as a gift…,” and not something that had already been set aside.
+
+Mishnah 5
+
+עסה שתחלתה סופגנים – such as dough whose mixture is soft.
+וסופה סופגנים – when they are fried in oil and honey or cooked in water.
+תחילתה עיסה וסופה סופגנים – when its mixture is thick and afterwards we fry it in oil and honey or cook it in water.
+תחלתה סופגנין וסופה עיסה – its mixture is soft and we bake it in an oven.
+קנובקאות – bread that we restore it to its sifted fine flour, and make of it food for babies.
+
+Mishnah 6
+
+המעיסה – flour on top of boilin water.
+החליטה – boiling water on top of four, and it explains in the Gemara that these are two Tannaim, and he who taught this did not teach that, for one Tannah taught concerning a paste made of flour on which boiling water is poured and the same law applies for a paste made of flour stirring in boiling water, and he holds that whether dealing with a paste made of flour on which boiling water is poured or a paste made of flour stirring in boiling water, the School of Shammai exempts and the School of Hillel obligates [the giving of Hallah]. And the other Tanna taught: a paste made of flour stirring in boiling water and the same law applies for a paste made of flour on which boiling water is poured, and he holds that whether one speaks of a paste made of flour on which boiling water is poured or paste made of flour stirring in boiling water, the School of Shammai obligates [the giving of Hallah] whereas the School of Hillel exempts. But in regard to a legal decision, whether one is dealing with a paste made of flour on which boiling water is poured or a paste made of flour stirring in boiling water, if it is baked in an oven, they are obligated in giving Hallah. And if it is in a deep and covered pan or in a pan [without a lid] (see Mishnah Menahot, Chapter 5, Mishnah 8) or with all things that the fire passes underneath, are exempt from Hallah.
+עשאן לעצמו – for the needs of his thanksgiving offering or his Naziriteship.
+פטור – since he rolled them to sanctify them as it is written (Numbers 15:21): “[You shall make a gift to the LORD from the first yield] of your baking [throughout the ages],” but not sanctified dough.
+למכור בשוק – to people who require for loaves for thanksgiving and wafers of the Nazirite.
+חייב – for all that is for the marketplace he would counsel/advise; if you sell it, sell it, and if not, I personally will eat them.
+
+Mishnah 7
+
+נחתום שעשה שאור לחלק – and there is within it enough for the obligation [to separate] Hallah, but if it is intention to sell it to people toto divide it into a few [pieces of] dough, and each part does not have the [requisite] measure.
+חייב בחלה – for it is his intention that if he does not find purchasers that he would make it into dough and bake it all as one.
+
+Mishnah 8
+
+עיסת כלבים – it is made from flour and much coarse bran is mixed into it.
+בזמן שהרועים אוכלים ממנה – that the coarse bran was not mixed into it so much.
+חייבת בחלה – for since it is fit for shepherds, they call it bread.
+ומערבין בה – for buildings with a common court [they make an Eruv], to take out [food] from one’s home to the courtyard.
+ומשתתפין בה – the formation of a fictitious partnership in an alley, to remove [food] from the courtyard to the alley.
+ומברכין עליה – The Blessings on Bread (i.e., HaMotzi)
+ומזמנין עליה – three [people] who ate from it are obligated to recite Birkat HaMazon (see Mishnah Berakhot, Chapter 7, Mishnah 1).
+ונאפית ביום טוב – because of the portion of the shepherds.
+ואדם יוצא בה ידי חובתו בפסח – The first night [of Passover] when a person is obligated to eat an olive’s bulk of Matzah.
+אינה חייבת בחלה – as it is written (Numbers 15:20): “As the first yield of your baking….”; what is yours is liable, and not that of a beast.
+מטמאה טומאת אוכלין – since on account of an emergency, it is eaten by humans; he defiles it until it is invalid to feed to a dog.
+
+Mishnah 9
+
+חייבין עליהן מיתה – A foreigner (i.e. non-Kohen) who eats them (i.e., Hallah) willfully is liable for death by the hand of heaven, for Hallah is called “Terumah”/heave-offering, as with Terumah, it is written (Leviticus 22:9): “….and die for it, having committed profanation…”
+וחומש – he who eats them (i.e., Hallah) inadvertently, pays the principal to the owners and a fifth to any Kohen that he desires.
+ואסורים לזרים – it is taught gratuitously, for since foreigners are liable for them (i.e., eating Hallah) death and one-fifth, it is obvious that they are forbidden to foreigner. And to Rabbi Yohanan, who said one-half measure according to the Torah, we found to say that since it teaches that it is forbidden to foreigners – for a half-measure, it has neither death nor the one-fifth (penalty). But, there is, however, the prohibition from the Torah.
+והן נכסי כהן – that he is able to sell them and purchase with them slaves and land and impure cattle.
+ועולין באחד ומאה – if they were combined with one hundred [parts] of non-sacred [food].
+וטעונים רחיצת ידים – He who comes in contact with them must wash his hands first, for mere hands invalidate the Terumah, for even the Hallah is called Terumah.
+והערב שמש – an impure [Kohen] who immersed [in a ritual bath] does not eat Terumah until sunset (see Mishnah Berakhot, Chapter 1, Mishnah 1 and the Bartenura there), as it is written (Leviticus 22:7): “As soon as the sun sets, he shall be clean; and afterward he may eat of the sacred donations, [for they are his food],” and the same law applies to Hallah.
+ואינן ניטלים מן הטהור על הטמא – this is a decree, lest he dedicate as sacred- property that which is not from that which is brought near, because they doubt lest the impure comes in contact with the pure and defile it, and we require that a person who dedicates [to the Sanctuary] will dedicate from what is near, as is taught shortly.
+ואין ניטלין אלא מן המוקף – We have the reading, and the explanation of [the word] "מוקף" is near and next to.
+מן הדבר הגמור – that their work has been completed and [in this regard] Hallah once the dough is rolled.
+עד שישייר מקצת – that [both for] Hallah and Terumah, it is written, "ראשית" (see Numbers 15:20 – “As the first ("ראשית") yield [of your baking]….”); and we require that their remnants are recognized.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+פירות חוצה לארץ שנכנסו לארץ חייבין בחלה – as it is written (Numbers 15:18): “…the land to which I am taking you.” "שמה" /there – you are liable whether with the produce of the land or the produce of outside the Land [for Hallah].
+מכאן לשם – from the land of Israel to outside the Land of Israel.
+ר"א מחייב – As it is written (Numbers 15:19): “And you eat of the bread of the land…,” whether you eat it in the Land [of Israel] whether you eat it outside the Land [of Israel], for since it is the bread of the Land [of Israel], it is liable for Hallah [to be separated].
+ור"ע פוטר – that [the word] "שמה" /”there” implies a limitation. “There” you are obligated, but you are not obligated outside the Land., even though you eat from the bread of the Land. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 2
+
+עפר חו"ל הבא מספינה לארץ – we are speaking about a perforated ship, and clods of earth close up the perforation so that water cannot enter in it.
+חייבת במעשרות – if he sowed and grew seeds in the dust/mud that is in the ship, and even though that is dust/mud from outside of the Land of Israel, for since it is perforated, the seed absorbs from the moistness of the dust/mud of the Land of Israel.
+אימתי בזמן שהספינה גוששת – it comes in contact with clumps of dust/mud, that is to say, that it is cleaves to the earth.
+עיסה שנילושה במי פירות חייבת בחלה – In the Jerusalem Talmud it proves a bit that the Halakha is not like the anonymous Mishnah. Dough that was kneaded in fruit juice is exempt from Hallah. Therefore, we should not knead dough that has in it the measurement for Hallah in the juice of eggs or in fruit juice alone without a combination of water, since the Halakah is not made clear if it is liable for Hallah or exempt.
+ונאכלת בידים מסואבות – for food does not become susceptible to becoming ritually impure until water comes upon it, or one of the seven liquids, and [just as] it does not become susceptible to becoming ritually impure, unclean hands do not defile it.
+
+Mishnah 3
+
+וקוצה חלתה ערומה – she separates the Hallah and makes the blessing on its separation, while the facing of the bed is downwards fastened to the ground and all of her nakedness is covered. But the contact of her posterior (i.e., buttocks) does not come into the class of indecency regarding the [recitation of the] blessing. But a man cannot recite the blessing while naked, for it is impossible for him to cover his nakedness as the sacks and the membrum virile project.
+מי שאינו יכול לעשות עיסתו בטהרה – like the case when he is ritually impure, and there isn’t [water] of forty Seah in which he can immerse [himself].
+יעשנה קבין – He should make all of his dough into individual Kabs, in order that they would not become liable for Hallah and then need to separate them while ritually impure.
+יעשנה בטומאה – for this is more preferable than from what [he must do] so that he can be exempt his dough from Hallah, and there would be no part to be [designated] by name. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 4
+
+קבים – Kab by Kab on its own
+ונגעו זה בזה – their coming into contact does not combine them to be liable for Hallah.
+עד שישוכו – that they would stick one to the other so much that if one comes to separate them, they would be detached from this one to [become attached] to that one.
+אף הרודה ונותן לסל – He who detaches Hallot from [where they stick on] the oven after they have baked and places them in the basket.
+הסל מצרפן לחלה – and even though they don’t stick together, and the Halakha is according to Rabbi Eliezer. But the fact that the Rabbis require sticking together and Rabbi Eliezer [requires] coming into contact/touching, these words are to combine two pieces of dough together, for each one is not according to the [required] measure [for Hallah]. But regarding the matter of devoting for sacred purposes from that which is near, even contact is not required, but they must be near one to the other. And at the end of the chapter (Mishnah 8) when Rabbi Eliezer that one puts less than an egg’s [bulk] in the middle in order to dedicate sacred gifts from that which is near, so we see, that we require contact for the purpose of being near, pure and impure is different because it is a matter which one is strict with its mixture, but the utensil does not combine.
+
+Mishnah 5
+
+אינו חלה – for it is written (Numbers 15:20): “as the first yield of our baking…”
+וגזל ביד כהן – and he must return it to their owners, for if it remains in his hand, he would think that his dough is exempt.
+העיסה עצמה – that which he separated its Hallah as flour, is liable for Hallah.
+והקמח – that comes into the hand of the Kohen with the designation of Hallah.
+אם יש בו כשיעור – five-fourths of flour which is liable for Hallah.
+ואסורה לזרים – all the flour that comes in to the hand of the Kohen, and this is a mere stringency, because they saw that it comes into the land of a Kohen, that they won’t say that we saw a foreigner eating Hallot.
+וקפשה זקן זר – an old man who is a foreigner snatched it and ate it.
+קלקל לעצמו – that he ate it and was punished.
+ותיקן לאחרים – that others eat and leave it in doubt, for they find an opening to permit, since they saw that he ate it.
+
+Mishnah 6
+
+חמשת רבעים – of Kab are liable for Hallah, as it is written (Numbers 15:20): “As the first yield [of your baking, you shall set aside a loaf as a gift…],” and the flour of the wilderness was the quantity of grain in a sheaf as a capitation tax, and the Omer is one-tenth of an Ephah. The Ephah is three Seah, and the Seah is six Kabim; hence we have eighteen Kabim in an Ephah, and the Kab is four Logs; which are seventy-two Logs. A tenth of seventy is seen Logim and the tenth of two Logim is an egg’s bulk and one-fifth of an egg, for the Log is [equivalent to] six eggs. When they came to Jerusalem and they added one-sixth on the measurements, it was found that six Logim were five, and the seenth Log was five eggs. For every six became five, and an egg and the fifth of an egg became an egg. It was found that the Omer that was in the wilderness was seven Logim and an egg and one-fifth of an egg. But in Jerusalem it became six logim. When they came to Sephhoris, and they added one-sixth on he measurements of Jerusalem, so that the six Logim became five, and that is equal to the five-fourths of flour. And the Logim were called fourths, because the Log was one-fourth of a Kab, for a Kab was four Logim.
+הן ושאורן – the leaven that they put into it.
+וסובן – which is thin
+מורסנן – that is thick – all of which combines with the flour to complete the measurement, for a poor person who eats his bread combined with flour combined with bran flour and coarse flour.
+ניטל מורסנן מתוכן חוזר לתוכו הרי אלו פטורין – for it is not the manner of dough to restore the coarse bran into it after he took it from there.
+
+Mishnah 7
+
+אחד מעשרים וארבעה – for every house owner, his dough was thin, and less than one twenty-fourth, it lacks what can be a gift, and the Torah stated that it should be given, that it should have within it in order to be given.
+והעושה למשתה בנו – even though that he makes a great amount of dough, he does not separate with the dough of the owner.
+נחתום העושה למכור בשוק – his dough is greater, and with one in forty- eight, there is where with to give as a gift.
+וכן האשה העושה למכור – even though her dough is thin, he does not separate with the bread that is made to sell.
+נטמאה – since it stands to be burned one out of forty-eight
+
+Mishnah 8
+
+נטלת מן הטהור על הטמא – and we do not suspect lest they come in contact with each other.
+נוטל כדי חלה – the measure of Hallah that one needs to take from the pure and the impure, he takes from that pure dough whose Hallah had not been ritually dedicated.
+ונותן פחות מכביצה באמצע – whether ritually impure or pure, for less than an egg’s bulk does not defile, and they set aside the Hallah on that which is less than an egg’s bulk which connects between the impure anad the pure, for the Hallah does not receive ritual impurity in this.
+כדי שיטול מן המוקף – that the ritually impure is attached to the ritually pure on that which is less than an egg’s bulk, and it is as if the ritually impure and the pure [are found] in one [piece of] dough.
+וחכמים אוסרין – to take from the ritually pure on that which is impure, and we are suspect lest they come in contact with each other, but he should take from the ritually pure to itself, and from the ritually impure to itself. And the Halakha is according to the Sages.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אוכלין עראי עד שתתגלגל – when it becomes combined well, because there is no designation of the term “dough” until it is rolled [and shaped].
+ותטמטם בשעורים – because the dough of barley scatters and does not combine well with the dough of wheat, but rather kneads into a cohesive shapeless mass in the hand
+חייב מיתה – for its work had been completed and it is an eatabler forbidden pending the separation of sacred gifts, becomes [liable for] death [if consumed].
+מגבהת חלתה – it is the ordinance of the Sages regarding ritually pure dough to rush to separate Hallah in purity, lest the dough become ritually impure, for the essence of the Mitzvah is to wait until the completion of the kneading.
+ובלבד שיהא שם חמשת רבעים קמח – that had been combined in water, for less than this, the dough did not reach to the general obligation for Hallah. And there are books which have the reading: ובלבד שלא יהיה שם חמשת רבעים קמח/ and as long as there will not be there five-fourths flour, that is to say, that there should not remain five-fourths flour that was not mixed/combined with water, for if there remained five-fourths, they would not be exempt from Hallah if he separated it prior to be rolled [and shaped]. And in the Jerusalem Talmud, we prove that if he said, “Behold this is Hallah,” on the leaven and on the dough and on the flour that remains after the dough had been rolled [and shaped], all of it is sanctified/dedicated in my hands for the sake of Hallah, this would be permitted. And similarly, a person should teach the women to say this as we separate Hallah, immediately after rolling [and shaping] the dough, but before the forming of the bread.
+
+Mishnah 2
+
+נדמעה עיסתה – The priest’s due was mixed with less than one-hundred parts of non-sacred food. -
+משגלגלה חייבת – for since it became liable for Hallah already, further, it cannot be affected by the mixture of Terumah and Hullin.
+עד שלא גלגלה תעשה בטומאה – since even if it had been made in ritual purity, no Kohen is permitted to eat it because of the doubt that had resulted in it, for it could have been made ritually impure immediately before rolling [and shaping].
+משגלגלה תעשה בטהרה – if after the rolling [and shaping] a doubt would originate, it is prohibited to defile it, for non-sacred food which is subject to sacred gifts for Hallah is considered like Hallah, and Terumah which is made for handling requires guarding.
+
+Mishnah 3
+
+עד שלא גלגלה ופדאתה – but after she redeemed it, she rolled it. חייבת – since at the time of the rolling, it was not dedicated [to the Temple].
+שבשעת חובתה היתה פטורה – for the rolling of sanctified produce exempts it, as it is written (Numbers 15:20): “As the first yield] of your baking….” And not the dough that was sanctified [to the Temple].
+
+Mishnah 4
+
+עד שלא באו לעונת המעשרות – each one is according to the statute that is explained in the first chapter of Ma’aserot (see Mishnah 1).
+וגמרן הגזבר – and were completed while they were under the hand of the treasurer.
+שבשעת חובתן היו פטורים – as it is written, "דגנך"/”your grain” (see Deuteronomy 14:23: “[You shall consume the tithes] of your new grain,[and wine and oil]…” and Deuteronomy 12:17: “[You may not partake in your settlements of the tithes] of your new grain [or wine or oil….”).
+
+Mishnah 5
+
+פטורה מן החלה – for the rolling by an Israelite does not make the dough of a heathen liable [for Hallah], and similarly, the rolling by a heathen of the dough of an Israelite does not make it exempt [from Hallah].
+אם אין בשל ישראל כשיעור – that we are obligated to separate Hallah from it, which is five-fourths.
+
+Mishnah 6
+
+ספק חייב – because there is a doubt about a prohibition, and we follow the stricter practice, so we separate the Hallah and sell it to a Kohen.
+ואין חייבין עליה חומש – a foreigner (i.e., non-Kohen) who eats it does not pay the additional one-fifth, but he pays the principal. The payments of Terumah are an atonement. Therefore, we separate the payments and atone out of doubt, and sell them to the Kohen.
+אחר הקרימה בתנור – for Rabbi Akiba holds that completion of work [to make it liable] for Hallah does not occur until the formation of a light crust on the face of the dough in the oven. And this is the stage for Hallah. Therefore, if he converted prior to the formation of a light crust on the face of the dough in the oven, he is liable for Hallah. But the Halakha is not according to Rabbi Akiba.
+
+Mishnah 7
+
+אורז – it is not from the species of grain. And all that is not from the species of grain is exempt from Hallah, and a person does not fulfill his religious obligation [for Matzah] from it on Passover.
+יש בה טעם דגן חייב בחלה – and even though the grain lacks the measurement for Hallah.
+
+Mishnah 8
+
+אם יש לו פרנסה ממקום אחר – if he has other flour besides from this dough, he brings flour according to the measure, that if he would combine to this measure that is liable for Hallah, it would have five-fourths which is the measure of Hallah, and he kneads the dough and mixes it with the dough that has the measure, and removes from it according to the measure for Hallah that he must separate from the five-fourths.
+ואם לאו – if he lacks flour מוציא חלה – one twenty-fourth on each dough, for eatables forbidden pending the separation of sacred gifts are prohibited in any amount in its species, and all of it would be made subject to sacred gifts for Hallah.
+
+Mishnah 9
+
+זיתי מסיק – olives that the owner harvests, and the harvesting of the olives is called “olive harvest.”
+זיתי נקוף – olives that the poor people glean, as it says (Isaiah 17:6): “[Only gleanings shall be left of him] as when one beats an olive tree: two berries or three [on the topmost branch…,]” and they are exempt from tithes.
+ענבי בציר – which are liable for tithes.
+עם ענבי עוללות – which are exempt from tithes.
+אם יש לו – other eatables forbidden pending the separation of sacred gifts and similar things, he removes from them the correct proportion according to measure of what he must remove from olive harvests or from vintage grapes that require tithing.
+ואם לאו – if he lacks any other eatables forbidden pending the separation of sacred gifts, we see it as if they are all eatables forbidden pending the separation of sacred gifts, and we remove the Priest’s Due and the [Levite’s] tenth of the First Tithe [that goes to the Kohen] on everything.
+והשאר מעשר – First [Tithe]
+ומעשר שני – or Second Tithe, which we don’t remove other than according to proportion, and not that he should not separate only according to proportion, for behold, it is impossible to separate Terumat Ma’aser (i.e., the tenth of the tenth) until we first separate [First] Tithe on everything. And furthermore, if we do not separate [First] Tithe on everything, everything that he tithes, there is non-sacred produce [contained within] by proportion. And it is found that he would be separating from that which exempt [from tithes] on that which is liable [for tithes], but the tithes have to be separated on everything. But one does not have to give the Levite or to the poor other than according to proportion, and the rest he may combine with his produce. And similarly, the Second Tithe does not have to be redeemed other than by proportion, but Terumah (i.e, the heave-offering to the Kohen of two percent) and Terumat Ma’aser (i.e., tenth of a tenth of the rest which the Levite gives to the Kohen) which are [punishable] by death, when one separates [tithes] on everything, it is found there is found non-sacred produce mixed in, and one must give everything to the Kohen.
+
+Mishnah 10
+
+הנוטל שאור מעיסת חיטין – which had not separated/consecrated its Hallah.
+ואם לאו פטורה – for the eatables forbidden pending separation of sacred gifts does not prohibit it, since it lacks taste.
+א"כ למה אמרו הטל אוסר בכל שהוא – as we said above (Mishnah 9), if he lacks the means to do so, that he brings Hallah for everything. These words refer to [Hallah] from the same species, but if it is not from the same species, such as the case of wheat with rice, that provides a flavor, for the reason that [we require taking Hallah] from eatables forbidden pending separation of sacred gifts for any amount, because when they permitted that of one wheat [batch], it exempts the entire pile; so too its prohibition, and for that reason it does not belong other than one species with another of the same species.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+שתי נשים אפילו הן ממין אחד פטורים – and neither the adhering nor the fusion (i.e., thing contained in one vessel are to be considered as one mass) in a basket does not combine them, since they are strict [in this area]. And even if they kneaded the two Kabs as one, since they are destined to be divided, they are exempt. And the anonymous Mishnah is according to the School of Hillel who say that [we require] two Kabs for Hallah (see Mishnah Eduyot, Chapter 1, Mishnah 2), but it is not the Halakha, for we establish that five-quarters [of dough] is the [minimum] measure for Hallah.
+
+Mishnah 2
+
+החטים אינן מצטרפות עם הכל – if there were two doughs: one of wheat and one of another species of the five species, and there in neither of them had the [sufficient] measure for Hallah, and they adhere to each other.
+השעורים מצטרפות עם הכל – even with spelt, and even though this is part of the species of wheat, it is not specifically the species of wheat, but rather the species of barley, and even the species of wheat, and it is explained at the beginning of the first chapter (Mishnah 1 and see the Bartenura there).
+שאר המינים מצטרפין זה עם זה – such as spelt, oats and rye. And the Halakha is according to Rabbi Yohanan ben Nuri.
+
+Mishnah 3
+
+שני קבין – of one of the five species that are liable for Hallah (see Chapter 1, Mishnah 1).
+וקב אורז או תרומה – which are not liable for Hallah in the middle
+אין מצטרפין – to become liable for Hallah
+
+Mishnah 4
+
+יטול מן האמצע – from the place that they adhere one to the other, we find that we separate [Hallah] from both of them.
+וחכמים אוסרים – for one who sees that it is thought that it is permitted to give priest’s due and to tithe from the new grain [of this year] with the old grain [of last year] and from the old grain [of last year] with the new grain [of this year]. And the Halakha is according to the Sages.
+מן הקב – which lacks the [appropriate] measure for Hallah (i.e., five-fourths).
+ר"ע אומר חלה – and he that completed the dough afterwards according to the [appropriate] measure for Hallah, for since the measure was completed, it is [liable] for Hallah retroactively.
+אינה חלה – since at the time when he separated it, the dough was exempt. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+ר"ע פוטר – He follows his line of reasoning that it goes back and becomes Hallah retroactively.
+נמצא חומרו קולו – the stringency of Rabbi Akiba who said above (Mishnah 4) that when he takes Hallah from one Kab that becomes Hallah and has become sanctified, causes him to be lenient and to exempt with two Kabim when he took his Hallah from this [Kab] on its own and that [Kab] on its own.
+
+Mishnah 6
+
+נוטל אדם כדי חלה – [A person] who wishes to knead a few batches of dough of impure doubtfully-tithed [dough -for Hallah], he can establish their Hallah from pure dough whose Hallah had not yet been dedicated, and that it will be this particularly batch of ritually pure dough that will be established for Hallah on all the dough that he will need from the ritually impure doubtfully-tithed [dough- for Hallah].
+עד שתסרח – this particular batch of dough and that it won’t be appropriate for human consumption, for regarding doubtfully tithed produce, the Rabbis were lenient [to permit] dedication from something pure [to fulfill the liability] on that which is impure and from that which is not nearby. And they (i.e., the Rabbis) were also lenient to dedicate from that which was of poor quality [to fulfill the liability] on something that was good, and the Hallah of doubtfully-tithed [dough] is that grai which a person buys from an ignoramus who feeds it to the poor and to troops on the march, as it is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): “We feed the poor Demai produce and the .troops on the march Demai produce.” But the Hallah that we separate from it is Hallah of doubtfully-tithed dough.
+
+Mishnah 7
+
+סוריא – lands that [King] David conquered, and lack the sanctity like the sanctity of the Land of Israel.
+רבי אליעזר מחייב – he holds that they made Syria like the Land of Israel with regard to Tithes and Seventh Year produce.
+ורבן גמליאל פוטר – since he holds that they did not make Syria like the Land of Israel. And he is not liable for Tithes in Syria other than at the time when the land belongs to an Israelite and the heathen has no portion in it.
+ר"ג אומר שתי חלות בסוריא – In the manner that they separate two Hallot loaves outside the Land [of Israel], one is burnt because it is ritually impure with the defilement of the lands of the nations (i.e., heathens), and the second is given to the Kohen in order that the law of Hallah from an Israelite should not be forgotten.
+ר' אליעזר אומר חלה אחת – Rabbi Eliezer according to his reasoning who said that they made Syria like the Land of Israel and its dust does not defile like the dust of the land of the heathens. Therefore, one Hallah [only] and not more than this.
+אחזו קולו של רבן גמליאל – who exempts Syria from Tithes and Seventh-year produce.
+וקולו של ר' אליעזר – who says that in Syria [only] one Hallah [is necessary]. And we hold hat he who acts according to the lenient opinion of this master and the lenient opinion of that master is [considered] wicked. Therefore, they retracted to act like Rabban Gamaliel in two matters – that Syria is not like the Land of Israel – either with regard to Tithes and Seventh-year produce when the heathen has a share in the land and not in regard to Hallah, and such is the Halakha.
+
+Mishnah 8
+
+שלש ארצות – are divided in the law of Hallah
+מא"י ועד כזיב – that is to say, all of the Land of Israel until K’ziv, which is a strip that goes out from Acre to the northern side, and those who came up from Babylonia conquered it and sanctified it for a second time.
+מפרישים חלה אחת – and it is given to the Kohen who eats it in ritual purity.
+מכזיב ועד הנהר – to the eastern side and from K’ziv until Amanah on the western side. And it is not really the Land of Israel, since it was conquered by those who came up from Egypt but it was not conquered by those who came up from Babylonia, and the first sanctification was not sanctified for the time to come.
+מפרישין שתי חלות – The first is burned because it is ritually impure with the defilement of the land of the heathen nations, and since those who came up from Babylonia did not capture it, the second [Hallah] is eaten, since the defilement of the first Hallah is not well-known, for it is not completely in the land of the heathens. But, if they would not separate the second Hallah which is consumed, they (i.e., people) will say that pure Terumah was burned, but when they separate the second Hallah and it is eaten, one who sees this will place upon his heart to understand the reason for the matter, or ask the Sages and they will inform him.
+של אור יש לה שיעור – because this land was already holy. This appears like the Hallah of the Torah, therefore, he would separate according to the [appropriate] measure that they separate from a ritually impure dough, one out of twenty-four or [one] out of forty-eight.
+ושל כהן אין לה שיעור – because this is from the words (i.e., teachings) of the Scribes/Sofrim.
+ומן הנהר ומן אמנה ולפנים – that is to say, from the beginning of the river and inward from it, and similarly, from the beginning of Amanah and inward from it, which is actually outside the Land [of Israel], and we separate two Hallot and both of them are from the words of the Scribes.
+אחת לאור – which is ritually impure with the impurity actually of the land of the heathens.
+ואחת לכהן – in order that the Torah of Hallah not be forgotten when it is given to the Kohen.
+של אור אין לה שיעור – for since both of them are from the words of the Scribes, it is better to increase with that which we give to the Kohen that is eaten and not with what is burned.
+וטבול יום אוכלה – to the Hallah that is thrown into the fire belongs to outside the land of Israel. And the person who has bathed in the day time (but must wait for sunset to be perfectly clean – see Leviticus 22:7 and Mishnah T’vul Yom, Chapter 1, Mishnah 1), that is spoken of here is the Kohen who immersed for his nocturnal pollution, for the Hallah that is to be burnt in fire of outside the Land [of Israel] is not prohibited to him, other than to someone whose ritual impurity comes out upon him from his body, but someone who is impure in other impurities is permitted to eat it. Therefore, where outside of the Land [of Israel] there is a minor-age Kohen who had ever seen a nocturnal emission in his life, or the High Priest in years that immersed for his nocturnal emission, we separate one Hallah alone and give it to the Kohen. But if there is no minor-age Kohen, or a Kohen who immersed for a nocturnal emission , but there is a Kohen to whom a pollution happened, we separate two Hallot, one for the fire and it has no fixed measure, and one for the Kohen and it has a fixed measure, one out of forty-eight, according to the law of all dough that was defiled by accident. For the defilement of the land of the heathens is one that is unavoidable (i.e., by accident), and the Kohen eats it while a pollution happened, in order that the Torah of Hallah not be forgotten from Israel.
+אינו צריך טבילה – And someone to whom a pollution happened is permitted [to eat] the Hallah of outside the Land of Israel. Bu the Halakha is not according to Rabbi Yosi.
+ואסורה לזבים ולזבות – The Rabbis stated this, for had Rabbi Yosi permitted this for those men and women afflicted with gonorrhea, in order that it would be permitted to those whom a pollution occurred.
+ונאכלת עם הזר על השלחן – and we don’t decree that placing it on the table is on account of eating.
+ונתנה לכל כהן – whether to a Kohen who is a Haver/who observes the Levitical laws in daily intercourse or a Kohen who is an ignoramus, such Maimonides has explained. But the approach of the Talmud does not prove this, but rather, whether [we are dealing with] a Kohen who eats his non-sacred food in ritual purity or a Kohen who does not eat his non-sacred food in ritual purity, but we do not give any gift from the gifts of the priesthood to any ignoramus , as it is written (II Chronicles 31:4): “[He ordered the people, the inhabitants of Jerusalem] to deliver the portions of the priests and Levites, so that they might devote themselves to the Teaching of the LORD.” We do not give a portion other than Kohanim who devote themselves to the Torah of God, and similar, that which is taught in the Mishnah further on (Mishnah 9), these are given to every Kohen, [but] not to a Kohen who is an ignoramus, but to every Kohen, even though he does not eat his non-sacred food in ritual purity.
+
+Mishnah 9
+
+החרמים – for the Kohanim, as it is written (Numbers 18:14): “Everything that has been proscribed in Israel (see also Leviticus 27:28) shall be yours.”
+והבכורות – if he is unblemished, there are the holy things of the Temple, but if he is blemished, it is written (Deuteronomy 12:15): “…The unclean and the clean alike may partake of it, [as of the gazelle and the deer].”
+ופדיון פטר חמור – you redeem it with a lamb and it has no sanctity.
+ראשית הגז – as it is written (Deuteronomy 18:4): “You shall also give him [the first fruits of your new grain and wine and oil,] and the first shearing of your sheep.”
+ושמן שרפה – oil from the priest’s due that was deilved.
+וקדשי מקדש – for they did not prohibit giving to the Kohen that which he was not careful about in its ritual impurity, but rather a thing which has a prohibition of defilement in the areas outside the Temple and Jerusalem, such as Terumah/priest’s due and the tithe-of-the-tithe (which the Levite gives to the Kohen from the one-tenth that he received from an Israelite) and Hallah, but the sanctified things of the Temple and Firstlings which he brings them to the Temple Court, they did not suspect, for he would [first] purify himself.
+ור' יהודה אוסר בבכורים – for he was suspect that perhaps he would not be careful with them, since the Divine Service is not performed with them. But the Halakha is not according to Rabbi Yehuda.
+ר"ע מתיר – for Rabbi Akiba follows his own reasoning, as he stated in the second chapter of Maaser Sheni (Mishnah 4) that [regarding] vetches/horse-beans – anything done with them is done in a state of uncleanness.
+וחכמים אוסרים – for they think that it is food, since is eaten in the years of famine. And the Halakha is according to the Sages.
+
+Mishnah 10
+
+מביתר – name of a place outside the Land of Israel
+ולא קבלו ממנו – to eat them is impossible, for they were defiled in the land of the heathens, and to burn them, is impossible since their ritual impurity is unknown, lest people say that we say sacred pure produce of the priest that was burned, and to return them to their places is impossible so that people don’t say that Terumah went out from the Land of Israel to outside the Land of Israel, but rather, we leave them until the eve of Passover and burn them [as part of the Hametz that is burned].
+וחג הקציר בכורי מעשיך – for the two loaves are called Bikkurim/First Fruits, and we permit the [consumption of the] new [grain] in the Temple.
+
+Mishnah 11
+
+העלה בכורות מבבל ולא קבלו ממנו – as it is written (Deuteronomy 14:23): “You shall consume the tithes of your new grain and wine and oil, and the firstlings of your herds and flocks, in the presence of the LORD your God….”From the place that you bring the tithes of your new grain, you bring firstlings. From outside the Land of Israel where you do not bring the tithe of new grain, you do not bring firstlings.
+הביא בכורי יין ושמן ולא קבלו ממני – because the did not cut them from the beginning of this, for had he cut them from the beginning of this, they would have been permitted, and such is taught in the Mishnah in the last chapter of Terumot (Chapter 11, Mishnah 3): “They do not bring first fruits in the form of liquid except for that which is produced from olives and grapes.”
+פסח קטן – The Second Passover (see Numbers, Chapter 9, verses 1-15), and his children were small (i.e., minors) and only on the First Passover are they obligated (i.e. 14 Nisan) , for everyone is obligated in appearing [before God], as it is written (Exodus 23:17): “[Three times a year] all your males shall appear [before the Sovereign, the LORD],” but not on the Second Passover.
+מאפמיא – we read it such, and it is the name of a place in Syria.
+כקונה בפרוורי ירושלים – the fields of Jerusalem and the villages surrounding it. It is the translation of the open space outside of a place called Parva (name of a Persian building and magian – from whom a compartment in the Temple was supposed to have been named – see Mishnah Middot, Chapter 5, Mishnah 3).
\ No newline at end of file
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+Bartenura on Mishnah Challah
+ברטנורא על משנה חלה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Challah
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Challah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+חמשה דברים חייבים בחלה – We draw a conclusion by analogy of [the word] חלה from [the word] "פסח"/Passover. It is stated concerning “Passover” the commandment of the bread of affliction (Deuteronomy 16:3): “[You shall not eat anything leavened with it;] for seven days thereafter, you shall eat unleavened bread, bread of distress – [for you departed from the land of Egypt hastily – so that you may remember the day of your departure from the land of Egypt as long as you live].” And it is stated [the word] "לחם" /”bread,” with regard to Hallah (Numbers 15:19): “And you eat of the bread of the land…” Just as “bread” that is stated on Passover, a matter that comes to be leavened/soured, so too “bread” that is mentioned with Hallah- something that comes to be leavened/soured and you have nothing that comes to be leavened/soured other than only these five species.
+ומצטרפין זה עם זה – to complete the definite quantity of started dough required [to separate] Hallah, bit they all do not combine together, for a species with something that is not of the same species does combine together, as is taught in the Mishnah further ahead at the beginning of Chapter Four (Mishnah 2), but rather wheat combines with spelt alone because they are its species (see Talmud Pesahim 35a). And barley combines with everything except for wheat, and even though spelt is a species of wheat, it is not specifically a species of wheat, but it is a species of barley and even a kind of wheat that combines with wheat and barley. But the Jerusalem Talmud implies that if they (i.e., the five species) were kneaded together, they would combine even for a species with something that is not of the same species. But if they were not kneaded together but rather that afterwards, the doughs came in contact with/touched each other, one species with something of its own kind combine; but with something of a different species, they do not combine [to make definite quantity of started dough required to separate Hallah].
+ואסורים בחדש – As it is written (Leviticus 23:14): “[Until that very day, until you have brought the offering of your God,] you shall eat no bread or parched grain or fresh ears (i.e., of the new crop);…” and we draw a conclusion by analogy of the words "לחם", "לחם" /”bread,” “bread” from Passover.
+מלקצור מלפני הפסח – since it is forbidden to reap from one of the five species prior to the reaping of the Omer, as it is written with [regard to] the Omer (Leviticus 23:10): “…[you shall bring] the first sheaf of your harvest [to the priest],” that it will be the first of all that is reaped. And you bring [the analogy] of: ראשית, ראשית" / “first,” “first” from Hallah. It is written there (Numbers 15:20): “as the first yield of your baking, [you shall set aside a loaf as a gift]…” and it is written here (Leviticus 23:10): “[you shall bring] the first sheaf of your harvest [to the priest].” Just as there it must be from the five species, so too here from the five species.
+ואם השרישו – one from these five species, prior o he reaping of the Omer.
+העומר מתירן – and you are permitted to reap after the reaping of he Omer, as it is written (Exodus 23:16): “[And the Feast of the Harvest, of the first fruits of your work,] of what you sew in the field;…],” from the time that it is sewn and takes root in the field.
+ואם לאו – if they did not take root other than after the reaping of the Omer.
+אסורים עד שיבא עומר הבא – of the next year.
+
+Mishnah 2
+
+יצא ידי חובתו – As it is written (Deuteronomy 16:3): “You shall not eat anything leavened with it; for seven days thereafter you shall eat unleavened bread….,” things that come to be leavened, a person fulfills through them his religious obligation of [eating] Matzah/unleavened bread; things that do not come to be leavened, a person does not fulfill through them the religious obligation of [eating] Matzah.
+נתערב אחד מהן בכל המינים – one of these species was mixed up with the rest of the mixture, such as Babylonian preserve consisting of soul milk, bread-crusts and salt and Median [date] beer (into which they put a concoction of barley – see Talmud Pesahim 42b).
+ה"ז עובר בפסח – on “lest it be seen” (Exodus 13:7) and “lest it be found”(Exodus 12:19), and if he placed it in his domain.
+הנודר מן הדגן אסור בכל המינים – for "דגן" /grain implies everything which is piled up (see Talmud Nedarim 55a) for pulse/beans/peas and seeds are things which are piled up.
+אינו אסור אלא בהן – for grain/piles/bread and grain are the same, and the Halakha is according to the Sages.
+וחייבים בחלה ובמעשרות – since it was necessary to teach “ which are [those things] that are liable for Hallah and exempt from tithes, and which are [those things] that are liable for tithing and exempt from Hallah, the Tanna [of our Mishnah] taught here, “and are liable for Hallah and tithes.
+
+Mishnah 3
+
+הלקט והשכחה והפאה וההפקר – are exempt from the tithes, as it is written (Deuteronomy 14:29): “Then the Levite, who has no hereditary portion as you have…,” from what you have and what he lacks, you are obligated to give to him, excluding those who have what you have with you.
+ומותר העומר – for the Omer would come from three Seahs, and we remove from it a tenth of fine flour winnowed with thirteen sieves and the remainder is redeemed and eaten by all people, and he is liable for Hallah but exempt from tithes, because at the time of the smoothing of the pile, it was dedicated to the Temple.
+ותבואה שלא הביאה שליש – is liable for Hallah, and even it comes to be leavened, and every thing that comes to be leavened, is called “bread,” and is liable for Hallah, but is exempt from tithing, for regarding tithes, it is written (Deuteronomy 14:22): “[You shall set aside every year a tenth part of all] the yield of your sowing [that is brought from the field];” a thing that we plant it and it grows, and that which if we don’t sow, it does not grow.
+תבואה שלא הביאה שליש פטורה מן החלה – as it is written (Numbers 15:20): “…you shall set it aside as a gift like the gift from the threshing floor;” just as priest’s due does not come from grain that did not bring forth [at least] a third [of its growth], so also Hallah does not come from grain that did not bring forth [at least] a third [of its growth]. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 4
+
+ופרגין – we call it KASHKASH in Arabic and in foreign language, POPORRO.
+ופחות מחמשת רבעים בתבואה – grain that makes less than five quarts of flour is obligated in tithes. And the dough that is kneaded from this flour is exempt from the Hallah, since the measure of the dough be liable for Hallah is five-forths flour and more, that is, a bit more than five quarts.
+הסופגנים – bread whose mixture is soft and is made like a sponge. Another explanation: thin wafers; its Aramaic translation of wafers of unleavened bread, sponge-cake and spongy-bread.
+הדובשנים – fried in honey. Alternatively, kneaded in honey.
+האסקריטין – the Aramaic translation of a tenacious batter dripped on a hot griddle (a sort of waffle), a kind of paste, and their mixture is very soft.
+וחלת המשרת – Challah that is like a paste prepared in a pan by stirring (i.e., a dumpling). The Aramaic translation of a pan is a camp/resting place.
+המדומע – a SEAH of priest’s due that fell in less than one-hundred SEAH of non-sacred dough, and they were made altogether into something, otherwise usually exempt, but now subject to the law of priest’s due, and it is forbidden to foreigner (i.e., non-Kohanim), and is exempt from Hallah, as it is written (Numbers 15:20): “…you shall it aside as a gift…,” and not something that had already been set aside.
+
+Mishnah 5
+
+עסה שתחלתה סופגנים – such as dough whose mixture is soft.
+וסופה סופגנים – when they are fried in oil and honey or cooked in water.
+תחילתה עיסה וסופה סופגנים – when its mixture is thick and afterwards we fry it in oil and honey or cook it in water.
+תחלתה סופגנין וסופה עיסה – its mixture is soft and we bake it in an oven.
+קנובקאות – bread that we restore it to its sifted fine flour, and make of it food for babies.
+
+Mishnah 6
+
+המעיסה – flour on top of boilin water.
+החליטה – boiling water on top of four, and it explains in the Gemara that these are two Tannaim, and he who taught this did not teach that, for one Tannah taught concerning a paste made of flour on which boiling water is poured and the same law applies for a paste made of flour stirring in boiling water, and he holds that whether dealing with a paste made of flour on which boiling water is poured or a paste made of flour stirring in boiling water, the School of Shammai exempts and the School of Hillel obligates [the giving of Hallah]. And the other Tanna taught: a paste made of flour stirring in boiling water and the same law applies for a paste made of flour on which boiling water is poured, and he holds that whether one speaks of a paste made of flour on which boiling water is poured or paste made of flour stirring in boiling water, the School of Shammai obligates [the giving of Hallah] whereas the School of Hillel exempts. But in regard to a legal decision, whether one is dealing with a paste made of flour on which boiling water is poured or a paste made of flour stirring in boiling water, if it is baked in an oven, they are obligated in giving Hallah. And if it is in a deep and covered pan or in a pan [without a lid] (see Mishnah Menahot, Chapter 5, Mishnah 8) or with all things that the fire passes underneath, are exempt from Hallah.
+עשאן לעצמו – for the needs of his thanksgiving offering or his Naziriteship.
+פטור – since he rolled them to sanctify them as it is written (Numbers 15:21): “[You shall make a gift to the LORD from the first yield] of your baking [throughout the ages],” but not sanctified dough.
+למכור בשוק – to people who require for loaves for thanksgiving and wafers of the Nazirite.
+חייב – for all that is for the marketplace he would counsel/advise; if you sell it, sell it, and if not, I personally will eat them.
+
+Mishnah 7
+
+נחתום שעשה שאור לחלק – and there is within it enough for the obligation [to separate] Hallah, but if it is intention to sell it to people toto divide it into a few [pieces of] dough, and each part does not have the [requisite] measure.
+חייב בחלה – for it is his intention that if he does not find purchasers that he would make it into dough and bake it all as one.
+
+Mishnah 8
+
+עיסת כלבים – it is made from flour and much coarse bran is mixed into it.
+בזמן שהרועים אוכלים ממנה – that the coarse bran was not mixed into it so much.
+חייבת בחלה – for since it is fit for shepherds, they call it bread.
+ומערבין בה – for buildings with a common court [they make an Eruv], to take out [food] from one’s home to the courtyard.
+ומשתתפין בה – the formation of a fictitious partnership in an alley, to remove [food] from the courtyard to the alley.
+ומברכין עליה – The Blessings on Bread (i.e., HaMotzi)
+ומזמנין עליה – three [people] who ate from it are obligated to recite Birkat HaMazon (see Mishnah Berakhot, Chapter 7, Mishnah 1).
+ונאפית ביום טוב – because of the portion of the shepherds.
+ואדם יוצא בה ידי חובתו בפסח – The first night [of Passover] when a person is obligated to eat an olive’s bulk of Matzah.
+אינה חייבת בחלה – as it is written (Numbers 15:20): “As the first yield of your baking….”; what is yours is liable, and not that of a beast.
+מטמאה טומאת אוכלין – since on account of an emergency, it is eaten by humans; he defiles it until it is invalid to feed to a dog.
+
+Mishnah 9
+
+חייבין עליהן מיתה – A foreigner (i.e. non-Kohen) who eats them (i.e., Hallah) willfully is liable for death by the hand of heaven, for Hallah is called “Terumah”/heave-offering, as with Terumah, it is written (Leviticus 22:9): “….and die for it, having committed profanation…”
+וחומש – he who eats them (i.e., Hallah) inadvertently, pays the principal to the owners and a fifth to any Kohen that he desires.
+ואסורים לזרים – it is taught gratuitously, for since foreigners are liable for them (i.e., eating Hallah) death and one-fifth, it is obvious that they are forbidden to foreigner. And to Rabbi Yohanan, who said one-half measure according to the Torah, we found to say that since it teaches that it is forbidden to foreigners – for a half-measure, it has neither death nor the one-fifth (penalty). But, there is, however, the prohibition from the Torah.
+והן נכסי כהן – that he is able to sell them and purchase with them slaves and land and impure cattle.
+ועולין באחד ומאה – if they were combined with one hundred [parts] of non-sacred [food].
+וטעונים רחיצת ידים – He who comes in contact with them must wash his hands first, for mere hands invalidate the Terumah, for even the Hallah is called Terumah.
+והערב שמש – an impure [Kohen] who immersed [in a ritual bath] does not eat Terumah until sunset (see Mishnah Berakhot, Chapter 1, Mishnah 1 and the Bartenura there), as it is written (Leviticus 22:7): “As soon as the sun sets, he shall be clean; and afterward he may eat of the sacred donations, [for they are his food],” and the same law applies to Hallah.
+ואינן ניטלים מן הטהור על הטמא – this is a decree, lest he dedicate as sacred- property that which is not from that which is brought near, because they doubt lest the impure comes in contact with the pure and defile it, and we require that a person who dedicates [to the Sanctuary] will dedicate from what is near, as is taught shortly.
+ואין ניטלין אלא מן המוקף – We have the reading, and the explanation of [the word] "מוקף" is near and next to.
+מן הדבר הגמור – that their work has been completed and [in this regard] Hallah once the dough is rolled.
+עד שישייר מקצת – that [both for] Hallah and Terumah, it is written, "ראשית" (see Numbers 15:20 – “As the first ("ראשית") yield [of your baking]….”); and we require that their remnants are recognized.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+פירות חוצה לארץ שנכנסו לארץ חייבין בחלה – as it is written (Numbers 15:18): “…the land to which I am taking you.” "שמה" /there – you are liable whether with the produce of the land or the produce of outside the Land [for Hallah].
+מכאן לשם – from the land of Israel to outside the Land of Israel.
+ר"א מחייב – As it is written (Numbers 15:19): “And you eat of the bread of the land…,” whether you eat it in the Land [of Israel] whether you eat it outside the Land [of Israel], for since it is the bread of the Land [of Israel], it is liable for Hallah [to be separated].
+ור"ע פוטר – that [the word] "שמה" /”there” implies a limitation. “There” you are obligated, but you are not obligated outside the Land., even though you eat from the bread of the Land. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 2
+
+עפר חו"ל הבא מספינה לארץ – we are speaking about a perforated ship, and clods of earth close up the perforation so that water cannot enter in it.
+חייבת במעשרות – if he sowed and grew seeds in the dust/mud that is in the ship, and even though that is dust/mud from outside of the Land of Israel, for since it is perforated, the seed absorbs from the moistness of the dust/mud of the Land of Israel.
+אימתי בזמן שהספינה גוששת – it comes in contact with clumps of dust/mud, that is to say, that it is cleaves to the earth.
+עיסה שנילושה במי פירות חייבת בחלה – In the Jerusalem Talmud it proves a bit that the Halakha is not like the anonymous Mishnah. Dough that was kneaded in fruit juice is exempt from Hallah. Therefore, we should not knead dough that has in it the measurement for Hallah in the juice of eggs or in fruit juice alone without a combination of water, since the Halakah is not made clear if it is liable for Hallah or exempt.
+ונאכלת בידים מסואבות – for food does not become susceptible to becoming ritually impure until water comes upon it, or one of the seven liquids, and [just as] it does not become susceptible to becoming ritually impure, unclean hands do not defile it.
+
+Mishnah 3
+
+וקוצה חלתה ערומה – she separates the Hallah and makes the blessing on its separation, while the facing of the bed is downwards fastened to the ground and all of her nakedness is covered. But the contact of her posterior (i.e., buttocks) does not come into the class of indecency regarding the [recitation of the] blessing. But a man cannot recite the blessing while naked, for it is impossible for him to cover his nakedness as the sacks and the membrum virile project.
+מי שאינו יכול לעשות עיסתו בטהרה – like the case when he is ritually impure, and there isn’t [water] of forty Seah in which he can immerse [himself].
+יעשנה קבין – He should make all of his dough into individual Kabs, in order that they would not become liable for Hallah and then need to separate them while ritually impure.
+יעשנה בטומאה – for this is more preferable than from what [he must do] so that he can be exempt his dough from Hallah, and there would be no part to be [designated] by name. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 4
+
+קבים – Kab by Kab on its own
+ונגעו זה בזה – their coming into contact does not combine them to be liable for Hallah.
+עד שישוכו – that they would stick one to the other so much that if one comes to separate them, they would be detached from this one to [become attached] to that one.
+אף הרודה ונותן לסל – He who detaches Hallot from [where they stick on] the oven after they have baked and places them in the basket.
+הסל מצרפן לחלה – and even though they don’t stick together, and the Halakha is according to Rabbi Eliezer. But the fact that the Rabbis require sticking together and Rabbi Eliezer [requires] coming into contact/touching, these words are to combine two pieces of dough together, for each one is not according to the [required] measure [for Hallah]. But regarding the matter of devoting for sacred purposes from that which is near, even contact is not required, but they must be near one to the other. And at the end of the chapter (Mishnah 8) when Rabbi Eliezer that one puts less than an egg’s [bulk] in the middle in order to dedicate sacred gifts from that which is near, so we see, that we require contact for the purpose of being near, pure and impure is different because it is a matter which one is strict with its mixture, but the utensil does not combine.
+
+Mishnah 5
+
+אינו חלה – for it is written (Numbers 15:20): “as the first yield of our baking…”
+וגזל ביד כהן – and he must return it to their owners, for if it remains in his hand, he would think that his dough is exempt.
+העיסה עצמה – that which he separated its Hallah as flour, is liable for Hallah.
+והקמח – that comes into the hand of the Kohen with the designation of Hallah.
+אם יש בו כשיעור – five-fourths of flour which is liable for Hallah.
+ואסורה לזרים – all the flour that comes in to the hand of the Kohen, and this is a mere stringency, because they saw that it comes into the land of a Kohen, that they won’t say that we saw a foreigner eating Hallot.
+וקפשה זקן זר – an old man who is a foreigner snatched it and ate it.
+קלקל לעצמו – that he ate it and was punished.
+ותיקן לאחרים – that others eat and leave it in doubt, for they find an opening to permit, since they saw that he ate it.
+
+Mishnah 6
+
+חמשת רבעים – of Kab are liable for Hallah, as it is written (Numbers 15:20): “As the first yield [of your baking, you shall set aside a loaf as a gift…],” and the flour of the wilderness was the quantity of grain in a sheaf as a capitation tax, and the Omer is one-tenth of an Ephah. The Ephah is three Seah, and the Seah is six Kabim; hence we have eighteen Kabim in an Ephah, and the Kab is four Logs; which are seventy-two Logs. A tenth of seventy is seen Logim and the tenth of two Logim is an egg’s bulk and one-fifth of an egg, for the Log is [equivalent to] six eggs. When they came to Jerusalem and they added one-sixth on the measurements, it was found that six Logim were five, and the seenth Log was five eggs. For every six became five, and an egg and the fifth of an egg became an egg. It was found that the Omer that was in the wilderness was seven Logim and an egg and one-fifth of an egg. But in Jerusalem it became six logim. When they came to Sephhoris, and they added one-sixth on he measurements of Jerusalem, so that the six Logim became five, and that is equal to the five-fourths of flour. And the Logim were called fourths, because the Log was one-fourth of a Kab, for a Kab was four Logim.
+הן ושאורן – the leaven that they put into it.
+וסובן – which is thin
+מורסנן – that is thick – all of which combines with the flour to complete the measurement, for a poor person who eats his bread combined with flour combined with bran flour and coarse flour.
+ניטל מורסנן מתוכן חוזר לתוכו הרי אלו פטורין – for it is not the manner of dough to restore the coarse bran into it after he took it from there.
+
+Mishnah 7
+
+אחד מעשרים וארבעה – for every house owner, his dough was thin, and less than one twenty-fourth, it lacks what can be a gift, and the Torah stated that it should be given, that it should have within it in order to be given.
+והעושה למשתה בנו – even though that he makes a great amount of dough, he does not separate with the dough of the owner.
+נחתום העושה למכור בשוק – his dough is greater, and with one in forty- eight, there is where with to give as a gift.
+וכן האשה העושה למכור – even though her dough is thin, he does not separate with the bread that is made to sell.
+נטמאה – since it stands to be burned one out of forty-eight
+
+Mishnah 8
+
+נטלת מן הטהור על הטמא – and we do not suspect lest they come in contact with each other.
+נוטל כדי חלה – the measure of Hallah that one needs to take from the pure and the impure, he takes from that pure dough whose Hallah had not been ritually dedicated.
+ונותן פחות מכביצה באמצע – whether ritually impure or pure, for less than an egg’s bulk does not defile, and they set aside the Hallah on that which is less than an egg’s bulk which connects between the impure anad the pure, for the Hallah does not receive ritual impurity in this.
+כדי שיטול מן המוקף – that the ritually impure is attached to the ritually pure on that which is less than an egg’s bulk, and it is as if the ritually impure and the pure [are found] in one [piece of] dough.
+וחכמים אוסרין – to take from the ritually pure on that which is impure, and we are suspect lest they come in contact with each other, but he should take from the ritually pure to itself, and from the ritually impure to itself. And the Halakha is according to the Sages.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אוכלין עראי עד שתתגלגל – when it becomes combined well, because there is no designation of the term “dough” until it is rolled [and shaped].
+ותטמטם בשעורים – because the dough of barley scatters and does not combine well with the dough of wheat, but rather kneads into a cohesive shapeless mass in the hand
+חייב מיתה – for its work had been completed and it is an eatabler forbidden pending the separation of sacred gifts, becomes [liable for] death [if consumed].
+מגבהת חלתה – it is the ordinance of the Sages regarding ritually pure dough to rush to separate Hallah in purity, lest the dough become ritually impure, for the essence of the Mitzvah is to wait until the completion of the kneading.
+ובלבד שיהא שם חמשת רבעים קמח – that had been combined in water, for less than this, the dough did not reach to the general obligation for Hallah. And there are books which have the reading: ובלבד שלא יהיה שם חמשת רבעים קמח/ and as long as there will not be there five-fourths flour, that is to say, that there should not remain five-fourths flour that was not mixed/combined with water, for if there remained five-fourths, they would not be exempt from Hallah if he separated it prior to be rolled [and shaped]. And in the Jerusalem Talmud, we prove that if he said, “Behold this is Hallah,” on the leaven and on the dough and on the flour that remains after the dough had been rolled [and shaped], all of it is sanctified/dedicated in my hands for the sake of Hallah, this would be permitted. And similarly, a person should teach the women to say this as we separate Hallah, immediately after rolling [and shaping] the dough, but before the forming of the bread.
+
+Mishnah 2
+
+נדמעה עיסתה – The priest’s due was mixed with less than one-hundred parts of non-sacred food. -
+משגלגלה חייבת – for since it became liable for Hallah already, further, it cannot be affected by the mixture of Terumah and Hullin.
+עד שלא גלגלה תעשה בטומאה – since even if it had been made in ritual purity, no Kohen is permitted to eat it because of the doubt that had resulted in it, for it could have been made ritually impure immediately before rolling [and shaping].
+משגלגלה תעשה בטהרה – if after the rolling [and shaping] a doubt would originate, it is prohibited to defile it, for non-sacred food which is subject to sacred gifts for Hallah is considered like Hallah, and Terumah which is made for handling requires guarding.
+
+Mishnah 3
+
+עד שלא גלגלה ופדאתה – but after she redeemed it, she rolled it. חייבת – since at the time of the rolling, it was not dedicated [to the Temple].
+שבשעת חובתה היתה פטורה – for the rolling of sanctified produce exempts it, as it is written (Numbers 15:20): “As the first yield] of your baking….” And not the dough that was sanctified [to the Temple].
+
+Mishnah 4
+
+עד שלא באו לעונת המעשרות – each one is according to the statute that is explained in the first chapter of Ma’aserot (see Mishnah 1).
+וגמרן הגזבר – and were completed while they were under the hand of the treasurer.
+שבשעת חובתן היו פטורים – as it is written, "דגנך"/”your grain” (see Deuteronomy 14:23: “[You shall consume the tithes] of your new grain,[and wine and oil]…” and Deuteronomy 12:17: “[You may not partake in your settlements of the tithes] of your new grain [or wine or oil….”).
+
+Mishnah 5
+
+פטורה מן החלה – for the rolling by an Israelite does not make the dough of a heathen liable [for Hallah], and similarly, the rolling by a heathen of the dough of an Israelite does not make it exempt [from Hallah].
+אם אין בשל ישראל כשיעור – that we are obligated to separate Hallah from it, which is five-fourths.
+
+Mishnah 6
+
+ספק חייב – because there is a doubt about a prohibition, and we follow the stricter practice, so we separate the Hallah and sell it to a Kohen.
+ואין חייבין עליה חומש – a foreigner (i.e., non-Kohen) who eats it does not pay the additional one-fifth, but he pays the principal. The payments of Terumah are an atonement. Therefore, we separate the payments and atone out of doubt, and sell them to the Kohen.
+אחר הקרימה בתנור – for Rabbi Akiba holds that completion of work [to make it liable] for Hallah does not occur until the formation of a light crust on the face of the dough in the oven. And this is the stage for Hallah. Therefore, if he converted prior to the formation of a light crust on the face of the dough in the oven, he is liable for Hallah. But the Halakha is not according to Rabbi Akiba.
+
+Mishnah 7
+
+אורז – it is not from the species of grain. And all that is not from the species of grain is exempt from Hallah, and a person does not fulfill his religious obligation [for Matzah] from it on Passover.
+יש בה טעם דגן חייב בחלה – and even though the grain lacks the measurement for Hallah.
+
+Mishnah 8
+
+אם יש לו פרנסה ממקום אחר – if he has other flour besides from this dough, he brings flour according to the measure, that if he would combine to this measure that is liable for Hallah, it would have five-fourths which is the measure of Hallah, and he kneads the dough and mixes it with the dough that has the measure, and removes from it according to the measure for Hallah that he must separate from the five-fourths.
+ואם לאו – if he lacks flour מוציא חלה – one twenty-fourth on each dough, for eatables forbidden pending the separation of sacred gifts are prohibited in any amount in its species, and all of it would be made subject to sacred gifts for Hallah.
+
+Mishnah 9
+
+זיתי מסיק – olives that the owner harvests, and the harvesting of the olives is called “olive harvest.”
+זיתי נקוף – olives that the poor people glean, as it says (Isaiah 17:6): “[Only gleanings shall be left of him] as when one beats an olive tree: two berries or three [on the topmost branch…,]” and they are exempt from tithes.
+ענבי בציר – which are liable for tithes.
+עם ענבי עוללות – which are exempt from tithes.
+אם יש לו – other eatables forbidden pending the separation of sacred gifts and similar things, he removes from them the correct proportion according to measure of what he must remove from olive harvests or from vintage grapes that require tithing.
+ואם לאו – if he lacks any other eatables forbidden pending the separation of sacred gifts, we see it as if they are all eatables forbidden pending the separation of sacred gifts, and we remove the Priest’s Due and the [Levite’s] tenth of the First Tithe [that goes to the Kohen] on everything.
+והשאר מעשר – First [Tithe]
+ומעשר שני – or Second Tithe, which we don’t remove other than according to proportion, and not that he should not separate only according to proportion, for behold, it is impossible to separate Terumat Ma’aser (i.e., the tenth of the tenth) until we first separate [First] Tithe on everything. And furthermore, if we do not separate [First] Tithe on everything, everything that he tithes, there is non-sacred produce [contained within] by proportion. And it is found that he would be separating from that which exempt [from tithes] on that which is liable [for tithes], but the tithes have to be separated on everything. But one does not have to give the Levite or to the poor other than according to proportion, and the rest he may combine with his produce. And similarly, the Second Tithe does not have to be redeemed other than by proportion, but Terumah (i.e, the heave-offering to the Kohen of two percent) and Terumat Ma’aser (i.e., tenth of a tenth of the rest which the Levite gives to the Kohen) which are [punishable] by death, when one separates [tithes] on everything, it is found there is found non-sacred produce mixed in, and one must give everything to the Kohen.
+
+Mishnah 10
+
+הנוטל שאור מעיסת חיטין – which had not separated/consecrated its Hallah.
+ואם לאו פטורה – for the eatables forbidden pending separation of sacred gifts does not prohibit it, since it lacks taste.
+א"כ למה אמרו הטל אוסר בכל שהוא – as we said above (Mishnah 9), if he lacks the means to do so, that he brings Hallah for everything. These words refer to [Hallah] from the same species, but if it is not from the same species, such as the case of wheat with rice, that provides a flavor, for the reason that [we require taking Hallah] from eatables forbidden pending separation of sacred gifts for any amount, because when they permitted that of one wheat [batch], it exempts the entire pile; so too its prohibition, and for that reason it does not belong other than one species with another of the same species.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+שתי נשים אפילו הן ממין אחד פטורים – and neither the adhering nor the fusion (i.e., thing contained in one vessel are to be considered as one mass) in a basket does not combine them, since they are strict [in this area]. And even if they kneaded the two Kabs as one, since they are destined to be divided, they are exempt. And the anonymous Mishnah is according to the School of Hillel who say that [we require] two Kabs for Hallah (see Mishnah Eduyot, Chapter 1, Mishnah 2), but it is not the Halakha, for we establish that five-quarters [of dough] is the [minimum] measure for Hallah.
+
+Mishnah 2
+
+החטים אינן מצטרפות עם הכל – if there were two doughs: one of wheat and one of another species of the five species, and there in neither of them had the [sufficient] measure for Hallah, and they adhere to each other.
+השעורים מצטרפות עם הכל – even with spelt, and even though this is part of the species of wheat, it is not specifically the species of wheat, but rather the species of barley, and even the species of wheat, and it is explained at the beginning of the first chapter (Mishnah 1 and see the Bartenura there).
+שאר המינים מצטרפין זה עם זה – such as spelt, oats and rye. And the Halakha is according to Rabbi Yohanan ben Nuri.
+
+Mishnah 3
+
+שני קבין – of one of the five species that are liable for Hallah (see Chapter 1, Mishnah 1).
+וקב אורז או תרומה – which are not liable for Hallah in the middle
+אין מצטרפין – to become liable for Hallah
+
+Mishnah 4
+
+יטול מן האמצע – from the place that they adhere one to the other, we find that we separate [Hallah] from both of them.
+וחכמים אוסרים – for one who sees that it is thought that it is permitted to give priest’s due and to tithe from the new grain [of this year] with the old grain [of last year] and from the old grain [of last year] with the new grain [of this year]. And the Halakha is according to the Sages.
+מן הקב – which lacks the [appropriate] measure for Hallah (i.e., five-fourths).
+ר"ע אומר חלה – and he that completed the dough afterwards according to the [appropriate] measure for Hallah, for since the measure was completed, it is [liable] for Hallah retroactively.
+אינה חלה – since at the time when he separated it, the dough was exempt. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+ר"ע פוטר – He follows his line of reasoning that it goes back and becomes Hallah retroactively.
+נמצא חומרו קולו – the stringency of Rabbi Akiba who said above (Mishnah 4) that when he takes Hallah from one Kab that becomes Hallah and has become sanctified, causes him to be lenient and to exempt with two Kabim when he took his Hallah from this [Kab] on its own and that [Kab] on its own.
+
+Mishnah 6
+
+נוטל אדם כדי חלה – [A person] who wishes to knead a few batches of dough of impure doubtfully-tithed [dough -for Hallah], he can establish their Hallah from pure dough whose Hallah had not yet been dedicated, and that it will be this particularly batch of ritually pure dough that will be established for Hallah on all the dough that he will need from the ritually impure doubtfully-tithed [dough- for Hallah].
+עד שתסרח – this particular batch of dough and that it won’t be appropriate for human consumption, for regarding doubtfully tithed produce, the Rabbis were lenient [to permit] dedication from something pure [to fulfill the liability] on that which is impure and from that which is not nearby. And they (i.e., the Rabbis) were also lenient to dedicate from that which was of poor quality [to fulfill the liability] on something that was good, and the Hallah of doubtfully-tithed [dough] is that grai which a person buys from an ignoramus who feeds it to the poor and to troops on the march, as it is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): “We feed the poor Demai produce and the .troops on the march Demai produce.” But the Hallah that we separate from it is Hallah of doubtfully-tithed dough.
+
+Mishnah 7
+
+סוריא – lands that [King] David conquered, and lack the sanctity like the sanctity of the Land of Israel.
+רבי אליעזר מחייב – he holds that they made Syria like the Land of Israel with regard to Tithes and Seventh Year produce.
+ורבן גמליאל פוטר – since he holds that they did not make Syria like the Land of Israel. And he is not liable for Tithes in Syria other than at the time when the land belongs to an Israelite and the heathen has no portion in it.
+ר"ג אומר שתי חלות בסוריא – In the manner that they separate two Hallot loaves outside the Land [of Israel], one is burnt because it is ritually impure with the defilement of the lands of the nations (i.e., heathens), and the second is given to the Kohen in order that the law of Hallah from an Israelite should not be forgotten.
+ר' אליעזר אומר חלה אחת – Rabbi Eliezer according to his reasoning who said that they made Syria like the Land of Israel and its dust does not defile like the dust of the land of the heathens. Therefore, one Hallah [only] and not more than this.
+אחזו קולו של רבן גמליאל – who exempts Syria from Tithes and Seventh-year produce.
+וקולו של ר' אליעזר – who says that in Syria [only] one Hallah [is necessary]. And we hold hat he who acts according to the lenient opinion of this master and the lenient opinion of that master is [considered] wicked. Therefore, they retracted to act like Rabban Gamaliel in two matters – that Syria is not like the Land of Israel – either with regard to Tithes and Seventh-year produce when the heathen has a share in the land and not in regard to Hallah, and such is the Halakha.
+
+Mishnah 8
+
+שלש ארצות – are divided in the law of Hallah
+מא"י ועד כזיב – that is to say, all of the Land of Israel until K’ziv, which is a strip that goes out from Acre to the northern side, and those who came up from Babylonia conquered it and sanctified it for a second time.
+מפרישים חלה אחת – and it is given to the Kohen who eats it in ritual purity.
+מכזיב ועד הנהר – to the eastern side and from K’ziv until Amanah on the western side. And it is not really the Land of Israel, since it was conquered by those who came up from Egypt but it was not conquered by those who came up from Babylonia, and the first sanctification was not sanctified for the time to come.
+מפרישין שתי חלות – The first is burned because it is ritually impure with the defilement of the land of the heathen nations, and since those who came up from Babylonia did not capture it, the second [Hallah] is eaten, since the defilement of the first Hallah is not well-known, for it is not completely in the land of the heathens. But, if they would not separate the second Hallah which is consumed, they (i.e., people) will say that pure Terumah was burned, but when they separate the second Hallah and it is eaten, one who sees this will place upon his heart to understand the reason for the matter, or ask the Sages and they will inform him.
+של אור יש לה שיעור – because this land was already holy. This appears like the Hallah of the Torah, therefore, he would separate according to the [appropriate] measure that they separate from a ritually impure dough, one out of twenty-four or [one] out of forty-eight.
+ושל כהן אין לה שיעור – because this is from the words (i.e., teachings) of the Scribes/Sofrim.
+ומן הנהר ומן אמנה ולפנים – that is to say, from the beginning of the river and inward from it, and similarly, from the beginning of Amanah and inward from it, which is actually outside the Land [of Israel], and we separate two Hallot and both of them are from the words of the Scribes.
+אחת לאור – which is ritually impure with the impurity actually of the land of the heathens.
+ואחת לכהן – in order that the Torah of Hallah not be forgotten when it is given to the Kohen.
+של אור אין לה שיעור – for since both of them are from the words of the Scribes, it is better to increase with that which we give to the Kohen that is eaten and not with what is burned.
+וטבול יום אוכלה – to the Hallah that is thrown into the fire belongs to outside the land of Israel. And the person who has bathed in the day time (but must wait for sunset to be perfectly clean – see Leviticus 22:7 and Mishnah T’vul Yom, Chapter 1, Mishnah 1), that is spoken of here is the Kohen who immersed for his nocturnal pollution, for the Hallah that is to be burnt in fire of outside the Land [of Israel] is not prohibited to him, other than to someone whose ritual impurity comes out upon him from his body, but someone who is impure in other impurities is permitted to eat it. Therefore, where outside of the Land [of Israel] there is a minor-age Kohen who had ever seen a nocturnal emission in his life, or the High Priest in years that immersed for his nocturnal emission, we separate one Hallah alone and give it to the Kohen. But if there is no minor-age Kohen, or a Kohen who immersed for a nocturnal emission , but there is a Kohen to whom a pollution happened, we separate two Hallot, one for the fire and it has no fixed measure, and one for the Kohen and it has a fixed measure, one out of forty-eight, according to the law of all dough that was defiled by accident. For the defilement of the land of the heathens is one that is unavoidable (i.e., by accident), and the Kohen eats it while a pollution happened, in order that the Torah of Hallah not be forgotten from Israel.
+אינו צריך טבילה – And someone to whom a pollution happened is permitted [to eat] the Hallah of outside the Land of Israel. Bu the Halakha is not according to Rabbi Yosi.
+ואסורה לזבים ולזבות – The Rabbis stated this, for had Rabbi Yosi permitted this for those men and women afflicted with gonorrhea, in order that it would be permitted to those whom a pollution occurred.
+ונאכלת עם הזר על השלחן – and we don’t decree that placing it on the table is on account of eating.
+ונתנה לכל כהן – whether to a Kohen who is a Haver/who observes the Levitical laws in daily intercourse or a Kohen who is an ignoramus, such Maimonides has explained. But the approach of the Talmud does not prove this, but rather, whether [we are dealing with] a Kohen who eats his non-sacred food in ritual purity or a Kohen who does not eat his non-sacred food in ritual purity, but we do not give any gift from the gifts of the priesthood to any ignoramus , as it is written (II Chronicles 31:4): “[He ordered the people, the inhabitants of Jerusalem] to deliver the portions of the priests and Levites, so that they might devote themselves to the Teaching of the LORD.” We do not give a portion other than Kohanim who devote themselves to the Torah of God, and similar, that which is taught in the Mishnah further on (Mishnah 9), these are given to every Kohen, [but] not to a Kohen who is an ignoramus, but to every Kohen, even though he does not eat his non-sacred food in ritual purity.
+
+Mishnah 9
+
+החרמים – for the Kohanim, as it is written (Numbers 18:14): “Everything that has been proscribed in Israel (see also Leviticus 27:28) shall be yours.”
+והבכורות – if he is unblemished, there are the holy things of the Temple, but if he is blemished, it is written (Deuteronomy 12:15): “…The unclean and the clean alike may partake of it, [as of the gazelle and the deer].”
+ופדיון פטר חמור – you redeem it with a lamb and it has no sanctity.
+ראשית הגז – as it is written (Deuteronomy 18:4): “You shall also give him [the first fruits of your new grain and wine and oil,] and the first shearing of your sheep.”
+ושמן שרפה – oil from the priest’s due that was deilved.
+וקדשי מקדש – for they did not prohibit giving to the Kohen that which he was not careful about in its ritual impurity, but rather a thing which has a prohibition of defilement in the areas outside the Temple and Jerusalem, such as Terumah/priest’s due and the tithe-of-the-tithe (which the Levite gives to the Kohen from the one-tenth that he received from an Israelite) and Hallah, but the sanctified things of the Temple and Firstlings which he brings them to the Temple Court, they did not suspect, for he would [first] purify himself.
+ור' יהודה אוסר בבכורים – for he was suspect that perhaps he would not be careful with them, since the Divine Service is not performed with them. But the Halakha is not according to Rabbi Yehuda.
+ר"ע מתיר – for Rabbi Akiba follows his own reasoning, as he stated in the second chapter of Maaser Sheni (Mishnah 4) that [regarding] vetches/horse-beans – anything done with them is done in a state of uncleanness.
+וחכמים אוסרים – for they think that it is food, since is eaten in the years of famine. And the Halakha is according to the Sages.
+
+Mishnah 10
+
+מביתר – name of a place outside the Land of Israel
+ולא קבלו ממנו – to eat them is impossible, for they were defiled in the land of the heathens, and to burn them, is impossible since their ritual impurity is unknown, lest people say that we say sacred pure produce of the priest that was burned, and to return them to their places is impossible so that people don’t say that Terumah went out from the Land of Israel to outside the Land of Israel, but rather, we leave them until the eve of Passover and burn them [as part of the Hametz that is burned].
+וחג הקציר בכורי מעשיך – for the two loaves are called Bikkurim/First Fruits, and we permit the [consumption of the] new [grain] in the Temple.
+
+Mishnah 11
+
+העלה בכורות מבבל ולא קבלו ממנו – as it is written (Deuteronomy 14:23): “You shall consume the tithes of your new grain and wine and oil, and the firstlings of your herds and flocks, in the presence of the LORD your God….”From the place that you bring the tithes of your new grain, you bring firstlings. From outside the Land of Israel where you do not bring the tithe of new grain, you do not bring firstlings.
+הביא בכורי יין ושמן ולא קבלו ממני – because the did not cut them from the beginning of this, for had he cut them from the beginning of this, they would have been permitted, and such is taught in the Mishnah in the last chapter of Terumot (Chapter 11, Mishnah 3): “They do not bring first fruits in the form of liquid except for that which is produced from olives and grapes.”
+פסח קטן – The Second Passover (see Numbers, Chapter 9, verses 1-15), and his children were small (i.e., minors) and only on the First Passover are they obligated (i.e. 14 Nisan) , for everyone is obligated in appearing [before God], as it is written (Exodus 23:17): “[Three times a year] all your males shall appear [before the Sovereign, the LORD],” but not on the Second Passover.
+מאפמיא – we read it such, and it is the name of a place in Syria.
+כקונה בפרוורי ירושלים – the fields of Jerusalem and the villages surrounding it. It is the translation of the open space outside of a place called Parva (name of a Persian building and magian – from whom a compartment in the Temple was supposed to have been named – see Mishnah Middot, Chapter 5, Mishnah 3).
\ No newline at end of file
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+Bartenura on Mishnah Challah
+ברטנורא על משנה חלה
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה חלה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>חמשה דברים חייבים בחלה.</b> דגמרינן חלה מפסח נאמר בפסח מצות לחם עוני (דברים ט״ז:ג׳) ונאמר לחם בחלה והיה באכלכם מלחם הארץ (במדבר ט״ו:י״ט) מה לחם האמור בפסח דבר הבא לידי חמוץ אף לחם האמור בחלה דבר הבא לידי חמוץ. ואין לך בא לידי חמוץ אלא אלו חמשת המינים בלבד:
+<b>ומצטרפין זה עם זה.</b> להשלים שיעור העיסה החייבת בחלה. ולא שיצטרפו כולן יחד, דמין בשאינו מינו אינו מצטרף, כדתנן לקמן ריש פ״ד, אלא החטים מצטרפים עם הכוסמין בלבד מפני שהם מינן, והשעורים מצטרפים עם הכל חוץ מן החטין, ואע״ג דכוסמין מין חטין הם, לאו מין חטין דוקא אלא מין שעורים ואף מין חטים, ומצטרפין עם החטים והשעורים. ובירושלמי משמע דאם נלושו יחד מצטרפין אפילו מין בשאינו מינו, אבל אם לא נלושו יחד אלא שאחר כך היו נוגעין העיסות זו בזו, מין במינו מצטרפין, שלא במינו אין מצטרפין:
+<b>ואסורים בחדש.</b> כדכתיב (ויקרא כ״ג:י״ד) ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה, וגמרינן לחם לחם מפסח:
+<b>ומלקצור מלפני הפסח.</b> שאסור לקצור מאחד מחמשת המינים קודם קצירת העומר, דכתיב בעומר (שם) ראשית קצירכם שתהא תחלה לכל הנקצרים, ואתיא ראשית ראשית מחלה, כתיב התם (במדבר ט״ו:כ׳) ראשית עריסותיכם, וכתיב הכא ראשית קצירכם, מה להלן מחמשת המינים אף כאן מחמשת המינים:
+<b>ואם השרישו.</b> אחד מחמשת המינין הללו, קודם קצירת העומר:
+<b>העומר מתירן.</b> ומותר לקצרו אחר קצירת העומר, דכתיב (שמות כ״ג:ט״ז) אשר תזרע בשדה, משעה שנזרע ונשרש בשדה:
+<b>ואם לאו.</b> שלא השרישו אלא אחר קצירת העומר:
+<b>אסורים עד שיבא עומר הבא.</b> של שנה הבאה:
+
+Mishnah 2
+
+<b>יצא ידי חובתו.</b> דכתיב (דברים טז) לא תאכל עליו חמץ שבעת ימים תאכל עליו מצות, דברים הבאים לידי חמוץ אדם יוצא בהן ידי חובת מצה, דברים שאין באים לידי חמוץ אין אדם יוצא בהן ידי חובת מצה:
+<b>נתערב אחד מהן בכל המינים.</b> נתערב אחד מחמשת המינים הללו בשאר תערובות, כגון כותח הבבלי ושכר המדי:
+<b>ה״ז עובר בפסח.</b> על בל יראה ובל ימצא, אם הניחו ברשותו:
+<b>הנודר מן הדגן אסור בכל המינים.</b> דדגן כל דמידגן משמע, וקטנית וזרעים מידי דמידגן הוא:
+<b>אינו אסור אלא בהן.</b> דדגן ותבואה אחד הוא. והלכה כחכמים:
+<b>וחייבים בחלה ובמעשרות.</b> איידי דבעי למיתני אלו חייבים בחלה ופטורים מן המעשרות ואלו חייבים במעשרות ופטורים מן החלה, תנא הכא וחייבים בחלה ובמעשרות:
+
+Mishnah 3
+
+<b>הלקט והשכחה והפאה וההפקר.</b> פטורים מן המעשרות. דכתיב (דברים י״ד:כ״ט) ובא הלוי כי אין לו חלק ונחלה עמך, ממה שיש לך ואין לו אתה חייב ליתן לו, יצאו אלו שיש לו עמך:
+<b>ומותר העומר.</b> שהעומר היה בא משלש סאין, ומוציאין ממנו עשרון סלת מנופה בשלש עשרה נפה, והשאר נפדה ונאכל לכל אדם. וחייב בחלה ופטור ממעשר, לפי שבשעת מירוח היה של הקדש:
+<b>ותבואה שלא הביאה שליש.</b> חייבת בחלה שאף היא באה לידי חמוץ, וכל דבר הבא לידי חמוץ לחם אקרי וחייב בחלה. ופטורה מן המעשרות, דבמעשרות כתיב (דברים יד) תבואת זרעך דבר שזורעים אותו וצומח, והאי אי זרעי ליה לא צמח:
+<b>תבואה שלא הביאה שליש פטורה מן החלה.</b> דכתיב (במדבר ט״ו:כ׳) כתרומת גורן כן תרימו אותה, מה תרומה אינה באה מתבואה שלא הביאה שליש אף חלה אינה באה מתבואה שלא הביאה שליש. ואין הלכה כרבי אליעזר:
+
+Mishnah 4
+
+<b>ופרגין.</b> קורין לו בערבי כשכא״ש, ובלע״ז פפאור״ו:
+<b>ופחות מחמשת רבעים בתבואה.</b> תבואה שעושה פחות מחמשת רבעים קמח חייב במעשרות, והעיסה שנילושה מן הקמח ההוא פטורה מן החלה, לפי ששיעור העיסה להתחייב בחלה היא חמשת רבעים קמח ועוד, כלומר מעט יותר מחמשת רבעים:
+<b>הסופגנים.</b> לחם שבלילתו רכה ועשוי כספוג. פ״א רקיקים דקים, תרגום ורקיקי מצות, ואספוגין:
+<b>הדובשנים.</b> מטוגנים בדבש, אי נמי נילושים בדבש:
+<b>האסקריטין.</b> תרגום צפיחית, אסקריטון. ובלילתן רכה מאד:
+<b>וחלת המשרת.</b> חלה חלוטה במחבת, תרגום מחבת, משריתא:
+<b>המדומע.</b> סאה של תרומה שנפלה לפחות ממאה סאין של חולין, ונעשו כולן מדומע ואסורים לזרים, ופטור מן החלה דכתיב (במדבר ט״ו:י״ט) תרימו תרומה, ולא שכבר נתרמה:
+
+Mishnah 5
+
+<b>עסה שתחלתה סופגנים.</b> כגון עיסה שבלילתה רכה:
+<b>וסופה סופגנים.</b> שמטגנים אותה בשמן ודבש, או מבשלה במים:
+<b>תחלתה עיסה וסופה סופגנים.</b> שבלילתה עבה ואח״כ מטגנים אותה בשמן ודבש או מבשלה במים:
+<b>תחלתה סופגנין וסופה עיסה.</b> בלילתה רכה, ואופה אותה בתנור:
+<b>קנובקעות.</b> לחם שמחזירים אותו לסלתו, ועושים ממנו מאכל לתינוקות:
+
+Mishnah 6
+
+<b>המעיסה.</b> קמח ע״ג מים רותחים:
+<b>החליטה.</b> מים רותחים על גבי קמח, ומפורש בגמרא דתרי תנאי נינהו ומי ששנה זו לא שנה זו, דתנא אחד תנא מעיסה והוא הדין חליטה, וסבר בין מעיסה בין חליטה בית שמאי פוטרין ובית הלל מחייבין, ואידך תנא, תנא חליטה והוא הדין מעיסה, וסבר בין חליטה בין מעיסה בית שמאי מחייבים ובית הלל פוטרים. ולענין פסק הלכה בין מעיסה בין חליטה אם נאפות בתנור חייבות בחלה, ואם במרחשת או במחבת ובכל דבר שהאור עוברת תחתיו פטורות מן החלה:
+<b>עשאן לעצמו.</b> לצורך תודתו ונזירותו:
+<b>פטור.</b> כיון דגלגלן לקדשן דכתיב עריסותיכם ולא עיסת הקדש:
+<b>למכור בשוק.</b> לבני אדם שצריכים לחלות תודה ורקיקי נזיר:
+<b>חייב.</b> דכל לשוק אימלוכי ממליך, אי מזביננא מזביננא ואי לא אכילנא להו אנא:
+
+Mishnah 7
+
+<b>נחתום שעשה שאור לחלק.</b> ויש בו כדי חיוב חלה, אלא שדעתו למכרו לבני אדם לחלקו לכמה עיסות ואין בכל חלק וחלק כשיעור:
+<b>חייב בחלה.</b> שדעתו אם לא ימצא קונים שיעשנו עיסה ויאפה אותה כולה כאחת:
+
+Mishnah 8
+
+<b>עיסת כלבים.</b> נעשית מקמח, ומורסן הרבה מעורב בה:
+<b>בזמן שהרועים אוכלים ממנה.</b> שלא נתערב בה מורסן כל כך:
+<b>חייבת בחלה.</b> דכיון דחזיא לרועים לחם קרינן בה:
+<b>ומערבין בה.</b> ערובי חצרות, להוציא מן הבתים לחצר:
+<b>ומשתתפין בה.</b> שתופי מבואות, להוציא מן החצרות למבוי:
+<b>ומברכין עליה.</b> ברכת המוציא:
+<b>ומזמנין עליה.</b> שלשה שאכלו ממנה כאחת חייבים לזמן:
+<b>ונאפית ביום טוב.</b> משום חלק רועים:
+<b>ואדם יוצא בה ידי חובתו בפסח.</b> לילה ראשונה שחייב לאכול כזית מצה:
+<b>אינה חייבת בחלה.</b> דכתיב (במדבר ט״ו:כ׳) ראשית עריסותיכם שלכם חייבת ולא של חיה:
+<b>מטמאה טומאת אוכלין.</b> כיון דעל ידי הדחק נאכלת לאדם, מטמאה, עד שתפסל מלאכול לכלב:
+
+Mishnah 9
+
+<b>חייבין עליהן מיתה.</b> זר האוכלן מזיד חייב מיתה בידי שמים, דחלה אקריא תרומה ובתרומה כתיב (ויקרא כ״ב:ט׳) ומתו בו כי יחללוהו:
+<b>וחומש.</b> האוכלן שוגג משלם קרן לבעלים וחומש לכל כהן שירצה:
+<b>ואסורים לזרים.</b> בחנם היא שנויה, דכיון שחייבים הזרים עליהם מיתה וחומש פשיטא דאסורים לזרים. ולרבי יוחנן דאמר חצי שיעור מדאורייתא, מצינן למימר דתנא אסורים לזרים לחצי שיעור שאין בו לא מיתה ולא חומש, אבל איסורא דאורייתא מיהא איכא:
+<b>והן נכסי כהן.</b> שיכול למכרן וליקח בהן עבדים וקרקעות ובהמה טמאה:
+<b>ועולין באחד ומאה.</b> אם נתערבו במאה של חולין:
+<b>וטעונים רחיצת ידים.</b> הבא ליגע בהן צריך ליטול ידיו תחלה, שסתם ידים פוסלות את התרומה, ואת החלה שאף היא נקראת תרומה:
+<b>והערב שמש.</b> טמא שטבל אינו אוכל בתרומה עד שיעריב שמשו, כדכתיב (ויקרא כ״ב:ז׳) ובא השמש וטהר ואחר יאכל מן הקדשים, והוא הדין לחלה:
+<b>ואינן ניטלים מן הטהור על הטמא.</b> גזרה שמא יתרום שלא מן המוקף, משום דמסתפי שמא יגע הטמא בטהור ויטמאנו. ואנן בעינן שהתורם יתרום מן המוקף כדתנן בסמוך:
+<b>ואין ניטלין אלא מן המוקף.</b> גרסינן, ופירוש מוקף קרוב וסמוך:
+<b>מן הדבר הגמור.</b> שנגמרה מלאכתן, וחלה משתתגלגל העיסה:
+<b>עד שישייר מקצת.</b> דחלה ותרומה כתיב בהו ראשית, ובעינן שיהו שיריהן נכרים:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>פירות חוצה לארץ שנכנסו לארץ חייבין בחלה.</b> דכתיב (במדבר ט״ו:י״ח) אל הארץ אשר אני מביא אתכם שמה, שמה אתם חייבים בין בפירות הארץ בין בפירות חוצה לארץ:
+<b>מכאן לשם.</b> מא״י לחו״ל:
+<b>ר״א מחייב.</b> דכתיב (שם) והיה באכלכם מלחם הארץ, בין שאתם אוכלים אותו בארץ בין שאתם אוכלים אותו בחו״ל, הואיל ולחם הארץ הוא, חייב בחלה:
+<b>ורבי עקיבא פוטר.</b> דשמה משמע ליה מיעוטא, שמה אתם חייבים, ואין אתם חייבים בחוצה לארץ, אע״פ שאתם אוכלים מלחם הארץ. והלכה כרבי עקיבא:
+
+Mishnah 2
+
+<b>עפר חו״ל הבא בספינה לארץ.</b> בספינה נקובה איירי, ורגבי האדמה סותמין את הנקב שאין המים נכנסים בה:
+<b>חייבת במעשרות.</b> אם זרע וצמחו הזרעים בעפר שבתוך הספינה. ואע״פ שמעפר חו״ל הוא, הואיל והיא נקובה הזרע יונק מלחות עפרה של ארץ ישראל:
+<b>אימתי בזמן שהספינה גוששת.</b> נוגעת בגושי העפר, כלומר שהיא דבוקה בארץ:
+<b>עיסה שנילושה במי פירות חייבת בחלה.</b> בירושלמי מוכיח קצת שאין הלכה כסתם משנה זו, ועיסה שנילושה במי פירות פטורה מחלה. הלכך אין ללוש עיסה שיש בה שיעור חלה במי ביצים או במי פירות לבדם בלא תערובת מים, הואיל ולא אתבריר הלכה אי חייבת בחלה או פטורה:
+<b>ונאכלת בידים מסואבות.</b> שאין אוכל מוכשר לקבל טומאה עד שיבואו עליו מים או אחד משבעה משקין, [ומה] שלא הוכשר לקבל טומאה אין הידים מסואבות פוסלות אותה:
+
+Mishnah 3
+
+<b>וקוצה חלתה ערומה.</b> מפרשת חלה ומברכת על הפרשתה, והוא שפניה של מטה טוחות בקרקע וכל ערותה מכוסה. והעגבות אין בהן משום ערוה לענין ברכה. אבל האיש אינו יכול לברך ערום שאי אפשר לו לכסות ערותו שבולטים הביצים והגיד:
+<b>מי שאינו יכול לעשות עיסתו בטהרה.</b> כגון שהוא טמא, ואין שם ארבעים סאה שיטבול בהן:
+<b>יעשנה קבין.</b> יעשה כל עיסתו קב קב, כדי שלא תתחייב בחלה ויצטרך להפריש בטומאה:
+<b>יעשנה בטומאה.</b> דהכי עדיף טפי ממה שיפטור עיסתו מן החלה ולא יהיה בה חלק לשם. ואין הלכה כרבי עקיבא:
+
+Mishnah 4
+
+<b>קבים.</b> קב קב בפני עצמו:
+<b>ונגעו זה בזה.</b> אין הנגיעה מצרפתן להתחייב בחלה:
+<b>עד שישוכו.</b> שיתדבקו זה בזה כל כך שאם בא להפרידם נתלש מזו לזו:
+<b>אף הרודה ונותן לסל.</b> הרודה חלות מן התנור לאחר שנאפו ונותנם בסל:
+<b>הסל מצרפן לחלה.</b> ואף על פי שאין נושכות. והלכה כרבי אליעזר. והא דמצרכי רבנן נשיכה ור׳ אליעזר נגיעה, הני מילי לצרף שני עיסות יחד שאין בכל אחת כשיעור, אבל לענין לתרום [מן] המוקף אף נגיעה לא בעי, רק שיהיו סמוכים זה לזה. ובשלהי פרקין דאמר רבי אליעזר נותן פחות מכביצה באמצע כדי לתרום מן המוקף, אלמא בעינן נגיעה לענין מוקף, טהורה וטמאה שאני מפני שהוא דבר שמקפיד על תערובתו אין הכלי מצרף:
+
+Mishnah 5
+
+<b>אינה חלה.</b> דראשית עריסותיכם כתיב:
+<b>וגזל ביד כהן.</b> וצריך להחזירה לבעלים, שאם תשאר בידו יהיה סבור שעיסתו פטורה:
+<b>העיסה עצמה.</b> שהפריש חלתה קמח חייבת בחלה:
+<b>והקמח.</b> שבא ליד כהן בתורת חלה:
+<b>אם יש בו כשעור.</b> חמשת רבעים קמח, חייבת בחלה:
+<b>ואסורה לזרים.</b> כל הקמח שבא ליד כהן, וחומרא בעלמא הוא, לפי שראו שבא ליד כהן שלא יאמרו ראינו זר אוכל חלות:
+<b>וקפשה זקן זר.</b> חטפה זקן זר ואכלה:
+<b>קלקל לעצמו.</b> דאכלה ואיענש:
+<b>ותיקן לאחרים.</b> שאחרים אוכלין ותולין בו, ומוצאים פתח להתיר, לפי שראוהו שאכל:
+
+Mishnah 6
+
+<b>חמשת רבעים.</b> של קב חייבין בחלה, דכתיב (במדבר ט״ו:כ׳) ראשית עריסותיכם, ועיסת מדבר היתה עומר לגלגולת, והעומר עשירית האיפה הוא, האיפה שלש סאין, והסאה ששה קבין, הרי י״ח קבין באיפה, והקב ד׳ לוגין, הרי ע״ב לוגין. עשירית ע׳ ז׳ לוגין, ועשירית שני לוגין הוא ביצה וחומש ביצה, שהלוג הוא ששה ביצים. כשבאו לירושלים והוסיפו שתות על המדות נמצא ו׳ לוגין [הם] ה׳, ולוג הז׳ [צ״ל ולוג הוא] חמשה ביצים, שכל ששה נעשים חמשה, וביצה וחומש ביצה נעשית ביצה. נמצא העומר שהיה במדבר שבעה לוגים וביצה וחומש ביצה, נעשה בירושלים ששה לוגין. כשבאו לציפורי והוסיפו שתות על המדות של ירושלים, נעשו הו׳ לוגין חמשה. והיינו חמשת רבעים קמח. ונקראו הלוגין רבעים, לפי שהלוג הוא רובע הקב, שהקב ד׳ לוגין:
+<b>הן ושאורן.</b> השאור שנותנין לתוכן:
+<b>וסובן.</b> הוא הדק:
+<b>מורסנן.</b> הוא הגס. כולן מצטרפין עם הקמח להשלים השיעור, שכן עני אוכל פתו בעיסה מעורבת עם סובין ומורסנן:
+<b>ניטל מורסנן מתוכן וחזר לתוכן הרי אלו פטורים.</b> שאין דרך עיסה להחזיר מורסן לתוכה לאחר שנטל ממנה:
+
+Mishnah 7
+
+<b>אחד מעשרים וארבעה.</b> לפי שבעל הבית עיסתו מעוטה, ובפחות מאחד מעשרים וארבעה אין בה כדי מתנה, והתורה אמרה תתנו שיהא בו כדי נתינה:
+<b>והעושה למשתה בנו.</b> אף על פי שעושה עיסה מרובה לא פלוג בעיסת בעל הבית:
+<b>נחתום העושה למכור בשוק.</b> עיסתו מרובה, ובאחד ממ״ח יש בה כדי מתנה:
+<b>וכן האשה העושה למכור.</b> אע״פ שעיסתה מעוטה לא פלוג בפת העשוי למכור:
+<b>נטמאת.</b> הואיל ולשריפה עומדת א׳ ממ״ח:
+
+Mishnah 8
+
+<b>נטלת מן הטהור על הטמא.</b> ולא חיישינן שמא יגעו זה בזה:
+<b>נוטל כדי חלה.</b> שיעור חלה שצריך ליטול מן הטהור והטמא, נוטל מאותה עיסה הטהורה שלא הורמה חלתה:
+<b>ונותן פחות מכביצה באמצע.</b> בין הטמאה והטהורה, דפחות מכביצה אינו מטמא, ומניח החלה על אותו פחות מכביצה המחבר בין הטמאה והטהורה, שאין החלה מקבלת טומאה בכך:
+<b>כדי שיטול מן המוקף.</b> שתהיה הטמאה מחוברת לטהורה ע״י אותו פחות מכביצה, וכאילו הטמאה וטהורה עיסה אחת:
+<b>וחכמים אוסרין.</b> ליטול מן הטהורה על הטמאה, דחיישינן שמא יגע זו בזו אלא נוטל מן הטהור לעצמו ומן הטמא לעצמו. והלכה כחכמים:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אוכלין עראי עד שתתגלגל.</b> שתתערב יפה, לפי שאין שם עיסה עליה קודם גלגול:
+<b>ותטמטם בשעורים.</b> לפי שעיסת השעורים מתפרדת ואינה מתערבת יפה כעיסה של חטים אלא מטמטם ביד:
+<b>חייב מיתה.</b> דנגמרה מלאכתה וטבל הוא במיתה:
+<b>מגבהת חלתה.</b> תקנת חכמים היא בעיסה טהורה למהר להפריש חלה בטהרה, שמא תטמא העיסה, דעיקר מצוה היא להמתין עד אחר גמר לישה:
+<b>ובלבד שיהא שם חמשת רבעים קמח.</b> שנתערבו במים, דבפחות מהן לא הגיעה העיסה לכלל חיוב חלה. ואית ספרים דגרסי ובלבד שלא יהיה שם חמשת רביעית קמח, כלומר שלא ישארו חמשת רביעיות קמח שלא נתערבו במים, דאם נשארו חמשת רביעיות לא נפטרו בחלה שהפריש קודם שנתגלגלו. ובירושלמי מוכיח שאם אמר ה״ז חלה על השאור ועל העיסה ועל הקמח הנשאר לכשתתגלגל העיסה כולה תתקדש זו שבידי לשם חלה, הרי זה מותר. וכן ילמד אדם בתוך ביתו לנשים לומר כן כשמפרישות חלה מיד אחר גלגול העיסה קודם עריכת הלחם:
+
+Mishnah 2
+
+<b>נדמעה עיסתה.</b> נתערב בה תרומה בפחות ממאה חולין:
+<b>משגלגלה חייבת.</b> דכיון דנתחייבה בחלה כבר, תו לא פקע ע״י דמוע:
+<b>עד שלא גלגלה תעשה בטומאה.</b> כיון דאפילו אם תעשה בטהרה אין הכהן רשאי לאכלה מפני ספק שנולד בה, יכול לטמאתה מיד קודם גלגול:
+<b>משגלגלה תעשה בטהרה.</b> אם נולד בה ספק לאחר הגלגול אסור לטמאותה, דחולין הטבולים לחלה כחלה דמו, ותרומה תלויה צריכה שמור:
+
+Mishnah 3
+
+<b>עד שלא גלגלה ופדאתה.</b> ולאחר שפדאתה גלגלה, חייבת, כיון דבשעת הגלגול לא היתה הקדש:
+<b>שבשעת חובתה היתה פטורה.</b> דגלגול הקדש פוטר, דכתיב עריסותיכם ולא עיסת הקדש:
+
+Mishnah 4
+
+<b>עד שלא באו לעונת המעשרות.</b> כל אחד כמשפט המפורש בפ״ק דמעשרות:
+<b>וגמרן הגזבר.</b> שנגמרו בעודן תחת יד הגזבר:
+<b>שבשעת חובתן היו פטורים.</b> דכתיב דגנך. ולא דגן הקדש:
+
+Mishnah 5
+
+<b>פטורה מן החלה.</b> שאין גלגולו של ישראל מחייב העיסה של עובד כוכבים. וכן עיסה של ישראל אין גלגול העובד כוכבים פוטרת:
+<b>אם אין בשל ישראל כשעור.</b> שחייבין להפריש ממנה חלה, שהן ה׳ רביעיות:
+
+Mishnah 6
+
+<b>ספק חייב.</b> משום דהוי ספק איסורא, ולחומרא, ומפריש חלה ומוכרה לכהן:
+<b>ואין חייבין עליה חומש.</b> זר האוכלה אינו משלם את החומש, אבל הקרן משלם, דתשלומי תרומה כפרה נינהו, הלכך מפריש תשלומין ומכפרים מספק, ומוכרן לכהן:
+<b>אחר הקרימה בתנור.</b> דסבר ר״ע אין גמר מלאכתה של חלה עד שיקרמו פני הפת בתנור, וזו היא עונתה לחלה, הלכך אם נתגייר קודם שיקרמו פני הפת בתנור, חייב בחלה. ואין הלכה כר״ע:
+
+Mishnah 7
+
+<b>אורז.</b> לאו מין דגן הוא, וכל שאינו מין דגן פטור מן החלה, ואין אדם יוצא בו ידי חובתו בפסח:
+<b>אם יש בה טעם דגן חייב בחלה.</b> ואע״ג דאין בדגן כשיעור חלה:
+
+Mishnah 8
+
+<b>אם יש לו פרנסה ממקום אחר.</b> אם יש לו קמח אחר חוץ מעיסה זו, מביא קמח כשיעור שאם יצרפנו לשאור זה שחייב בחלה יהיה בו חמשת רבעים שהוא שיעור חלה, ולש עיסה ומערב עם העיסה שיש בה השאור, ומוציא ממנה כשיעור חלה שצריך להפריש מחמשת רבעים:
+<b>ואם לאו.</b> שאין לו קמח, מוציא חלה אחת מכ״ד על כל העיסה, דטבל אוסר בכל שהוא במינו, ונעשית כולה טבולה לחלה:
+
+Mishnah 9
+
+<b>זיתי מסיק.</b> זיתים שבעל הבית מלקט. ולקיטת הזיתים קרויה מסיקה:
+<b>זיתי נקוף.</b> זיתים שעניים מלקטים. כמה דאת אומר (ישעיהו י״ז:ו׳) כנוקף זית שנים שלשה גרגרים, והם פטורים מן המעשר:
+<b>ענבי בציר.</b> שחייבים במעשר:
+<b>עם ענבי עוללות.</b> שפטורים מן המעשר:
+<b>אם יש לו.</b> טבל אחר כיוצא בזה, מוציא ממנו לפי חשבון כשיעור מה שצריך להוציא מזיתי מסיק, או מענבי בציר שחייבים במעשר:
+<b>ואם לאו.</b> אם אין לו טבל אחר, מוציאים אותו כאילו כולו טבל, ומוציא תרומה ותרומת מעשר על הכל:
+<b>והשאר מעשר.</b> ראשון:
+<b>ומעשר שני.</b> או מעשר עני, אין מוציא אלא לפי חשבון. ולא שלא יפריש אלא לפי חשבון, דהא אי אפשר להפריש תרומת מעשר עד שיפריש תחלה מעשר על הכל, ועוד אי לא מפריש מעשר על הכל הרי כל מה שמעשר יש בהן חולין לפי חשבון, ונמצא מפריש מן הפטור על החיוב, אלא כל המעשרות צריך להפריש על הכל, אבל א״צ ליתן ללוי ולעני אלא לפי חשבון, והשאר מערב עם פירותיו. וכן מע״ש א״צ לפדות אלא לפי חשבון, אבל תרומה ותרומת מעשר שהן במיתה. כשמפריש על הכל נמצאו חולין שבהן מדומעין, וצריך שיתן הכל לכהן:
+
+Mishnah 10
+
+<b>הנוטל שאור מעיסת חטין.</b> שלא הורמה חלתה:
+<b>ואם לאו פטורה.</b> דאין הטבל אוסרה, כיון דליכא טעם:
+<b>א״כ למה אמרו הטבל אוסר בכל שהוא.</b> דאמרן לעיל כשאין לו פרנסה שמביא על הכל. ה״מ במינו, אבל שלא במינו כי האי דחטין באורז, בנותן טעם, דטעמא דטבל בכל שהוא. משום דכהתרו דחטה אחת פוטרת את הכרי כך איסורו, והאי טעמא לא שייך אלא מין במינו:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>שתי נשים.</b> אפילו הן ממין אחד פטורים. ואין נשיכה וצירוף סל מצרפן, כיון שמקפידות. ואפילו לשו שני קבין כאחד, כיון דסופן ליחלק פטורות. וסתם מתניתין כבית הלל דאמרי קביים לחלה, ואינה הלכה, דקיימא לן דחמשה רבעים הוא שיעור חלה:
+<b>ובזמן שהן של אשה אחת.</b> סתם אשה אחת אינה מקפדת אם העיסות נוגעות זו בזו:
+<b>מין במינו חייב.</b> בנשיכה או בצרוף סל:
+
+Mishnah 2
+
+<b>החטים אינן מצטרפות עם הכל.</b> אם היו שתי עיסות אחת של חטים ואחת של מין אחר מחמשת המינים, ואין באחת מהן שיעור חלה ונושכות זו בזו:
+<b>השעורים מצטרפות עם הכל.</b> אף עם הכוסמין, ואע״ג דמין חטים הן, לאו דוקא מין חטים אלא מין שעורים ואף מין חטים, והכי פרישנא לה בריש פרק קמא:
+<b>שאר המינים מצטרפין זה עם זה.</b> כגון כוסמין ושבולת שועל ושיפון. והלכה כר׳ יוחנן בן נורי:
+
+Mishnah 3
+
+<b>שני קבין.</b> של אחד מחמשת המינים שחייבין בחלה:
+<b>וקב אורז או תרומה.</b> שאין חייבין בחלה באמצע:
+<b>אין מצטרפין.</b> להתחייב בחלה:
+
+Mishnah 4
+
+<b>יטול מן האמצע.</b> ממקום שנושכין זה את זה, נמצא מפריש משתיהן:
+<b>וחכמים אוסרים.</b> שהרואה סבור שמותר לתרום ולעשר מן החדש על הישן ומן הישן על החדש. והלכה כחכמים:
+<b>מן הקב.</b> שאין בו שיעור חלה:
+<b>רבי עקיבא אומר חלה.</b> והוא שהשלים על העיסה אחר כן כשיעור חלה, דכיון שנשלם השיעור הויא חלה למפרע:
+<b>אינה חלה.</b> כיון שבשעה שהפרישה היתה העיסה פטורה. והלכה כחכמים:
+
+Mishnah 5
+
+<b>רבי עקיבא פוטר.</b> ואזדא לטעמיה דהדרא והויא חלה למפרע:
+<b>נמצא חומרו קולו.</b> חומרו של רבי עקיבא דאמר לעיל בנוטל חלה מקב דהויא חלה וקדשה, גורם לו להקל ולפטור בשני קבים שנטלה חלתו של זה בפני עצמו ושל זה בפני עצמו:
+
+Mishnah 6
+
+<b>נוטל אדם כדי חלה וכו׳</b> הרוצה ללוש כמה עיסות של דמאי טמא, יכול לקבוע חלתן מעיסה טהורה שלא הורמה חלתה ושתהיה זאת העיסה הטהורה קבועה לחלה על כל עיסות שילוש מן הדמאי הטמא:
+<b>עד שתסרח.</b> עיסה זו ולא תהיה ראויה למאכל אדם, שבדמאי הקילו לתרום מן הטהור על הטמא ושלא מן המוקף, והקילו נמי לתרום מן הרע על היפה. וחלת דמאי היינו הלוקח תבואה מעם הארץ ומאכילה לעניים ולאכסניא, כדתנן מאכילין את העניים דמאי ואת האכסניא דמאי. וחלה שמפרישים ממנה היא חלת דמאי:
+
+Mishnah 7
+
+<b>בסוריא.</b> ארצות שכבש דוד, ואינה קדושה כקדושת א״י:
+<b>רבי אליעזר מחייב וכו׳</b> קסבר עשו סוריא כא״י לענין מעשרות ושביעית:
+<b>ורבן גמליאל פוטר.</b> דסבר לא עשו סוריא כא״י, ואינו חייב במעשרות בסוריא אלא בזמן שהקרקע של ישראל ואין לעובד כוכבים חלק בו:
+<b>ר״ג אומר שתי חלות בסוריא.</b> כדרך שמפרישים שתי חלות בחוצה לארץ, האחת נשרפת מפני שהיא טמאה בטומאת ארץ העמים, והשנית תנתן לכהן כדי שלא תשתכח תורת חלה מישראל:
+<b>ור׳ אליעזר אומר חלה אחת.</b> ר׳ אליעזר לטעמיה דאמר עשו סוריא כארץ ישראל ואין עפרה מטמא כעפר ארץ העמים, הלכך חלה אחת ותו לא:
+<b>אחזו קולו של רבן גמליאל.</b> דפוטר סוריא ממעשרות ושביעית:
+<b>וקולו של ר׳ אליעזר.</b> דאומר בסוריא חלה אחת. ואנן קי״ל שהעושה כקולי דמר וכקולי דמר רשע, הלכך חזרו לעשות כרבן גמליאל בשתי דרכים, שאין סוריא כא״י לא לענין מעשרות ושביעית כשיש לעובד כוכבים חלק בקרקע, ולא לענין חלה. וכן הלכה:
+
+Mishnah 8
+
+<b>שלש ארצות.</b> חלוקות בדין חלה:
+<b>מארץ ישראל ועד כזיב.</b> כלומר כל ארץ ישראל עד כזיב, שהיא רצועה היוצאה מעכו לצד צפון, וכבשוה עולי בבל וקדשה קדושה שניה:
+<b>מפרישים חלה אחת.</b> וניתנת לכהן ואוכלה בטהרה:
+<b>מכזיב ועד הנהר.</b> לצד מזרח ומכזיב ועד אמנה לצד מערב. ואינה א״י ממש לפי שכבשוה עולי מצרים ולא כבשוה עולי בבל וקדושה ראשונה לא קדשה לעתיד לבא. 
+<b>מפרישין שתי חלות.</b> הראשונה נשרפת לפי שהיא טמאה בטומאת ארץ העמים כיון שלא כבשוה עולי בבל והשניה נאכלת לפי שאין טומאת החלה הראשונה מפורסמת שהרי אינה ארץ העמים גמורה ואם לא היו מפרישין חלה שניה הנאכלת יאמרו תרומה טהורה נשרפת אבל כשמפרישין חלה שניה ונאכלת הרואה נותן על לבו להבין טעם הדבר, או שואל לחכמים ואומרים לו:
+<b>של אור יש לה שיעור.</b> מפני שזאת הארץ היתה קדושה כבר, נראית חלתה כשל תורה, הלכך יפריש כשיעור שמפרישים מעיסה טמאה, א׳ מכ״ד או ממ״ח:
+<b>ושל כהן אין לה שיעור.</b> לפי שהיא מדברי סופרים:
+<b>מן הנהר ומן אמנה ולפנים.</b> כלומר מתחלת הנהר ולפנים ממנה, וכן מתחלת אמנה ולפנים ממנו, חוצה, לארץ ממש, ומפרישין שתי חלות ושתיהן מדברי סופרים:
+<b>אחת לאור.</b> שהיא טמאה בטומאת ארץ העמים ממש:
+<b>ואחת לכהן.</b> כדי שלא תשתכח תורת חלה שנתנת לכהן:
+<b>של אור אין לה שיעור.</b> הואיל ושתיהן מדברי סופרים, מוטב להרבות באותה שנותנין לכהן שנאכלת ולא בנשרפת:
+<b>וטבול יום אוכלה.</b> לחלת האור של חו״ל. וטבול יום דקאמר הכא הוא כהן שטבל לקריו, שאין חלת האור של חו״ל אסורה אלא למי שטומאה יוצאה עליו מגופו, אבל טמא בשאר טומאות מותר בה. הלכך בחו״ל היכא דאיכא כהן קטן שלא ראה קרי מימיו או כהן גדול בשנים שטבל לקריו, מפריש חלה אחת בלבד ונותנה לכהן. ואי ליכא כהן קטן או כהן גדול שטבל לקריו ואיכא כהן בעל קרי מפריש שתי חלות אחת לאור ואין לה שיעור ואחת לכהן ויש לה שיעור, אחד מארבעים ושמנה, כדין כל עיסה שנטמאה באונס דטומאת ארץ העמים טומאת אונס היא, ואוכלה הכהן בקריו כדי שלא תשתכח תורת חלה מישראל:
+<b>אינו צריך טבילה.</b> ובעל קרי מותר בחלת חו״ל. ואין הלכה כרבי יוסי:
+<b>ואסורה לזבים ולזבות.</b> רבנן קאמרי לה, דאילו לר׳ יוסי שריא לזבים ולזבות כי היכי דשריא לבעל קרי:
+<b>ונאכלת עם הזר על השלחן.</b> דלא גזרינן העלאה אטו אכילה:
+<b>ונתנת לכל כהן.</b> בין לכהן חבר בין לכהן עם הארץ כך פי׳ רמב״ם. ואין שיטת הגמרא מוכחת כן, אלא בין לכהן שאוכל חוליו בטהרה, בין לכהן שאינו אוכל חוליו בטהרה. אבל לעם הארץ אין נותנין שום מתנה ממתנות כהונה דכתיב (דברי הימים ב ל״א:ד׳) לתת מנת הכהנים והלוים למען יחזקו בתורת ה׳ אין נותנין מנה אלא לכהנים המחזיקים בתורת ה׳. וכן הא דתנן לקמן אילו נתנין לכל כהן, לאו לכהן עם הארץ, אלא לכל כהן אע״פ שאינו אוכל חוליו בטהרה:
+
+Mishnah 9
+
+<b>החרמים.</b> לכהנים כדכתיב (במדבר י״ח:י״ד) כל חרם בישראל לך יהיה:
+<b>והבכורות.</b> אי תם הוא הרי זה קדשי מקדש ואי בעל מום הוא כתיב (דברים י״ב:ט״ו) הטמא והטהור יאכלנו:
+<b>ופדיון פטר חמור.</b> פודהו בשה ואין בו קדושה:
+<b>ראשית הגז.</b> דכתיב (שם יח) וראשית גז צאנך תתן לו:
+<b>ושמן שרפה.</b> שמן תרומה שנטמא:
+<b>וקדשי מקדש.</b> דלא אסרו לתת לכהן שאינו נזהר מטומאה אלא דבר שיש בו איסור טומאה בגבולין, כגון תרומה ותרומת מעשר וחלה אבל קדשי מקדש ובכורים שמביאין אותם לעזרה, לא חששו, דטהורי מטהר נפשיה:
+<b>רבי יהודה אוסר בבכורים.</b> דחייש דלמא לא מזדהר בהו, הואיל ואין עושין בהן עבודה. ואין הלכה כר׳ יהודה:
+<b>רבי עקיבא מתיר.</b> ר׳ עקיבא לטעמיה, דאמר בפרק שני דמעשר שני דכרשינין כל מעשיהן בטומאה דלא חשיבי אוכל:
+<b>וחכמים אוסרים.</b> דחשיבי להו אוכל הואיל והן נאכלין בשנות רעבון. והלכה כחכמים:
+
+Mishnah 10
+
+<b>מביתר.</b> שם מקום בחו״ל:
+<b>ולא קבלו ממנו.</b> דלאכלן אי אפשר שהרי נטמאו בארץ העמים. ולשרפן אי אפשר לפי שאין טומאה זו ידועה, שמא יאמרו ראינו תרומה טהורה נשרפת להחזירן למקומן אי אפשר שלא יאמרו תרומה יוצאה מארץ ישראל לחוץ לארץ, אלא מניחן עד ערב פסח ושורפן:
+<b>וחג הקציר בכורי מעשיך.</b> דשתי הלחם אקרו בכורים, ומתירין את החדש במקדש:
+
+Mishnah 11
+
+<b>העלה בכורות מבבל ולא קבלו ממנו.</b> דכתיב (דברים י״ד:כ״ג) ואכלת לפני ה׳ אלהיך מעשר דגנך תירושך ויצהרך ובכורות בקרך וצאנך ממקום שאתה מביא מעשר דגן אתה מביא בכורות מחו״ל שאי אתה מביא מעשר דגן אין אתה מביא בכורות:
+<b>הביא בכורים יין ושמן ולא קבלו ממנו.</b> לפי שלא בצרום מתחלה לכך דאילו בצרום מתחלה לכך שרי, דהכי תנן פרק בתרא דתרומות אין מביאין בכורים משקה אלא היוצא מן הזיתים וענבים בלבד:
+<b>פסח קטן.</b> פסח שני. ובניו קטנים היו ובפסח ראשון בלבד הן חייבים שהכל חייבים בראיה כדכתיב (שמות כ״ג:י״ז) יראה כל זכורך אבל לא בפסח שני:
+<b>מאפמיא.</b> גרסינן, והוא שם מקום בסוריא:
+<b>כקונה בפרוורי ירושלים.</b> מגרשי ירושלים וכפרים שסביבותיה. תרגום מגרשיה פרווהא:
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@@ -0,0 +1,335 @@
+Bartenura on Mishnah Challah
+ברטנורא על משנה חלה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Challah
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה חלה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>חמשה דברים חייבים בחלה.</b> דגמרינן חלה מפסח נאמר בפסח מצות לחם עוני (דברים ט״ז:ג׳) ונאמר לחם בחלה והיה באכלכם מלחם הארץ (במדבר ט״ו:י״ט) מה לחם האמור בפסח דבר הבא לידי חמוץ אף לחם האמור בחלה דבר הבא לידי חמוץ. ואין לך בא לידי חמוץ אלא אלו חמשת המינים בלבד:
+<b>ומצטרפין זה עם זה.</b> להשלים שיעור העיסה החייבת בחלה. ולא שיצטרפו כולן יחד, דמין בשאינו מינו אינו מצטרף, כדתנן לקמן ריש פ״ד, אלא החטים מצטרפים עם הכוסמין בלבד מפני שהם מינן, והשעורים מצטרפים עם הכל חוץ מן החטין, ואע״ג דכוסמין מין חטין הם, לאו מין חטין דוקא אלא מין שעורים ואף מין חטים, ומצטרפין עם החטים והשעורים. ובירושלמי משמע דאם נלושו יחד מצטרפין אפילו מין בשאינו מינו, אבל אם לא נלושו יחד אלא שאחר כך היו נוגעין העיסות זו בזו, מין במינו מצטרפין, שלא במינו אין מצטרפין:
+<b>ואסורים בחדש.</b> כדכתיב (ויקרא כ״ג:י״ד) ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה, וגמרינן לחם לחם מפסח:
+<b>ומלקצור מלפני הפסח.</b> שאסור לקצור מאחד מחמשת המינים קודם קצירת העומר, דכתיב בעומר (שם) ראשית קצירכם שתהא תחלה לכל הנקצרים, ואתיא ראשית ראשית מחלה, כתיב התם (במדבר ט״ו:כ׳) ראשית עריסותיכם, וכתיב הכא ראשית קצירכם, מה להלן מחמשת המינים אף כאן מחמשת המינים:
+<b>ואם השרישו.</b> אחד מחמשת המינין הללו, קודם קצירת העומר:
+<b>העומר מתירן.</b> ומותר לקצרו אחר קצירת העומר, דכתיב (שמות כ״ג:ט״ז) אשר תזרע בשדה, משעה שנזרע ונשרש בשדה:
+<b>ואם לאו.</b> שלא השרישו אלא אחר קצירת העומר:
+<b>אסורים עד שיבא עומר הבא.</b> של שנה הבאה:
+
+Mishnah 2
+
+<b>יצא ידי חובתו.</b> דכתיב (דברים טז) לא תאכל עליו חמץ שבעת ימים תאכל עליו מצות, דברים הבאים לידי חמוץ אדם יוצא בהן ידי חובת מצה, דברים שאין באים לידי חמוץ אין אדם יוצא בהן ידי חובת מצה:
+<b>נתערב אחד מהן בכל המינים.</b> נתערב אחד מחמשת המינים הללו בשאר תערובות, כגון כותח הבבלי ושכר המדי:
+<b>ה״ז עובר בפסח.</b> על בל יראה ובל ימצא, אם הניחו ברשותו:
+<b>הנודר מן הדגן אסור בכל המינים.</b> דדגן כל דמידגן משמע, וקטנית וזרעים מידי דמידגן הוא:
+<b>אינו אסור אלא בהן.</b> דדגן ותבואה אחד הוא. והלכה כחכמים:
+<b>וחייבים בחלה ובמעשרות.</b> איידי דבעי למיתני אלו חייבים בחלה ופטורים מן המעשרות ואלו חייבים במעשרות ופטורים מן החלה, תנא הכא וחייבים בחלה ובמעשרות:
+
+Mishnah 3
+
+<b>הלקט והשכחה והפאה וההפקר.</b> פטורים מן המעשרות. דכתיב (דברים י״ד:כ״ט) ובא הלוי כי אין לו חלק ונחלה עמך, ממה שיש לך ואין לו אתה חייב ליתן לו, יצאו אלו שיש לו עמך:
+<b>ומותר העומר.</b> שהעומר היה בא משלש סאין, ומוציאין ממנו עשרון סלת מנופה בשלש עשרה נפה, והשאר נפדה ונאכל לכל אדם. וחייב בחלה ופטור ממעשר, לפי שבשעת מירוח היה של הקדש:
+<b>ותבואה שלא הביאה שליש.</b> חייבת בחלה שאף היא באה לידי חמוץ, וכל דבר הבא לידי חמוץ לחם אקרי וחייב בחלה. ופטורה מן המעשרות, דבמעשרות כתיב (דברים יד) תבואת זרעך דבר שזורעים אותו וצומח, והאי אי זרעי ליה לא צמח:
+<b>תבואה שלא הביאה שליש פטורה מן החלה.</b> דכתיב (במדבר ט״ו:כ׳) כתרומת גורן כן תרימו אותה, מה תרומה אינה באה מתבואה שלא הביאה שליש אף חלה אינה באה מתבואה שלא הביאה שליש. ואין הלכה כרבי אליעזר:
+
+Mishnah 4
+
+<b>ופרגין.</b> קורין לו בערבי כשכא״ש, ובלע״ז פפאור״ו:
+<b>ופחות מחמשת רבעים בתבואה.</b> תבואה שעושה פחות מחמשת רבעים קמח חייב במעשרות, והעיסה שנילושה מן הקמח ההוא פטורה מן החלה, לפי ששיעור העיסה להתחייב בחלה היא חמשת רבעים קמח ועוד, כלומר מעט יותר מחמשת רבעים:
+<b>הסופגנים.</b> לחם שבלילתו רכה ועשוי כספוג. פ״א רקיקים דקים, תרגום ורקיקי מצות, ואספוגין:
+<b>הדובשנים.</b> מטוגנים בדבש, אי נמי נילושים בדבש:
+<b>האסקריטין.</b> תרגום צפיחית, אסקריטון. ובלילתן רכה מאד:
+<b>וחלת המשרת.</b> חלה חלוטה במחבת, תרגום מחבת, משריתא:
+<b>המדומע.</b> סאה של תרומה שנפלה לפחות ממאה סאין של חולין, ונעשו כולן מדומע ואסורים לזרים, ופטור מן החלה דכתיב (במדבר ט״ו:י״ט) תרימו תרומה, ולא שכבר נתרמה:
+
+Mishnah 5
+
+<b>עסה שתחלתה סופגנים.</b> כגון עיסה שבלילתה רכה:
+<b>וסופה סופגנים.</b> שמטגנים אותה בשמן ודבש, או מבשלה במים:
+<b>תחלתה עיסה וסופה סופגנים.</b> שבלילתה עבה ואח״כ מטגנים אותה בשמן ודבש או מבשלה במים:
+<b>תחלתה סופגנין וסופה עיסה.</b> בלילתה רכה, ואופה אותה בתנור:
+<b>קנובקעות.</b> לחם שמחזירים אותו לסלתו, ועושים ממנו מאכל לתינוקות:
+
+Mishnah 6
+
+<b>המעיסה.</b> קמח ע״ג מים רותחים:
+<b>החליטה.</b> מים רותחים על גבי קמח, ומפורש בגמרא דתרי תנאי נינהו ומי ששנה זו לא שנה זו, דתנא אחד תנא מעיסה והוא הדין חליטה, וסבר בין מעיסה בין חליטה בית שמאי פוטרין ובית הלל מחייבין, ואידך תנא, תנא חליטה והוא הדין מעיסה, וסבר בין חליטה בין מעיסה בית שמאי מחייבים ובית הלל פוטרים. ולענין פסק הלכה בין מעיסה בין חליטה אם נאפות בתנור חייבות בחלה, ואם במרחשת או במחבת ובכל דבר שהאור עוברת תחתיו פטורות מן החלה:
+<b>עשאן לעצמו.</b> לצורך תודתו ונזירותו:
+<b>פטור.</b> כיון דגלגלן לקדשן דכתיב עריסותיכם ולא עיסת הקדש:
+<b>למכור בשוק.</b> לבני אדם שצריכים לחלות תודה ורקיקי נזיר:
+<b>חייב.</b> דכל לשוק אימלוכי ממליך, אי מזביננא מזביננא ואי לא אכילנא להו אנא:
+
+Mishnah 7
+
+<b>נחתום שעשה שאור לחלק.</b> ויש בו כדי חיוב חלה, אלא שדעתו למכרו לבני אדם לחלקו לכמה עיסות ואין בכל חלק וחלק כשיעור:
+<b>חייב בחלה.</b> שדעתו אם לא ימצא קונים שיעשנו עיסה ויאפה אותה כולה כאחת:
+
+Mishnah 8
+
+<b>עיסת כלבים.</b> נעשית מקמח, ומורסן הרבה מעורב בה:
+<b>בזמן שהרועים אוכלים ממנה.</b> שלא נתערב בה מורסן כל כך:
+<b>חייבת בחלה.</b> דכיון דחזיא לרועים לחם קרינן בה:
+<b>ומערבין בה.</b> ערובי חצרות, להוציא מן הבתים לחצר:
+<b>ומשתתפין בה.</b> שתופי מבואות, להוציא מן החצרות למבוי:
+<b>ומברכין עליה.</b> ברכת המוציא:
+<b>ומזמנין עליה.</b> שלשה שאכלו ממנה כאחת חייבים לזמן:
+<b>ונאפית ביום טוב.</b> משום חלק רועים:
+<b>ואדם יוצא בה ידי חובתו בפסח.</b> לילה ראשונה שחייב לאכול כזית מצה:
+<b>אינה חייבת בחלה.</b> דכתיב (במדבר ט״ו:כ׳) ראשית עריסותיכם שלכם חייבת ולא של חיה:
+<b>מטמאה טומאת אוכלין.</b> כיון דעל ידי הדחק נאכלת לאדם, מטמאה, עד שתפסל מלאכול לכלב:
+
+Mishnah 9
+
+<b>חייבין עליהן מיתה.</b> זר האוכלן מזיד חייב מיתה בידי שמים, דחלה אקריא תרומה ובתרומה כתיב (ויקרא כ״ב:ט׳) ומתו בו כי יחללוהו:
+<b>וחומש.</b> האוכלן שוגג משלם קרן לבעלים וחומש לכל כהן שירצה:
+<b>ואסורים לזרים.</b> בחנם היא שנויה, דכיון שחייבים הזרים עליהם מיתה וחומש פשיטא דאסורים לזרים. ולרבי יוחנן דאמר חצי שיעור מדאורייתא, מצינן למימר דתנא אסורים לזרים לחצי שיעור שאין בו לא מיתה ולא חומש, אבל איסורא דאורייתא מיהא איכא:
+<b>והן נכסי כהן.</b> שיכול למכרן וליקח בהן עבדים וקרקעות ובהמה טמאה:
+<b>ועולין באחד ומאה.</b> אם נתערבו במאה של חולין:
+<b>וטעונים רחיצת ידים.</b> הבא ליגע בהן צריך ליטול ידיו תחלה, שסתם ידים פוסלות את התרומה, ואת החלה שאף היא נקראת תרומה:
+<b>והערב שמש.</b> טמא שטבל אינו אוכל בתרומה עד שיעריב שמשו, כדכתיב (ויקרא כ״ב:ז׳) ובא השמש וטהר ואחר יאכל מן הקדשים, והוא הדין לחלה:
+<b>ואינן ניטלים מן הטהור על הטמא.</b> גזרה שמא יתרום שלא מן המוקף, משום דמסתפי שמא יגע הטמא בטהור ויטמאנו. ואנן בעינן שהתורם יתרום מן המוקף כדתנן בסמוך:
+<b>ואין ניטלין אלא מן המוקף.</b> גרסינן, ופירוש מוקף קרוב וסמוך:
+<b>מן הדבר הגמור.</b> שנגמרה מלאכתן, וחלה משתתגלגל העיסה:
+<b>עד שישייר מקצת.</b> דחלה ותרומה כתיב בהו ראשית, ובעינן שיהו שיריהן נכרים:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>פירות חוצה לארץ שנכנסו לארץ חייבין בחלה.</b> דכתיב (במדבר ט״ו:י״ח) אל הארץ אשר אני מביא אתכם שמה, שמה אתם חייבים בין בפירות הארץ בין בפירות חוצה לארץ:
+<b>מכאן לשם.</b> מא״י לחו״ל:
+<b>ר״א מחייב.</b> דכתיב (שם) והיה באכלכם מלחם הארץ, בין שאתם אוכלים אותו בארץ בין שאתם אוכלים אותו בחו״ל, הואיל ולחם הארץ הוא, חייב בחלה:
+<b>ורבי עקיבא פוטר.</b> דשמה משמע ליה מיעוטא, שמה אתם חייבים, ואין אתם חייבים בחוצה לארץ, אע״פ שאתם אוכלים מלחם הארץ. והלכה כרבי עקיבא:
+
+Mishnah 2
+
+<b>עפר חו״ל הבא בספינה לארץ.</b> בספינה נקובה איירי, ורגבי האדמה סותמין את הנקב שאין המים נכנסים בה:
+<b>חייבת במעשרות.</b> אם זרע וצמחו הזרעים בעפר שבתוך הספינה. ואע״פ שמעפר חו״ל הוא, הואיל והיא נקובה הזרע יונק מלחות עפרה של ארץ ישראל:
+<b>אימתי בזמן שהספינה גוששת.</b> נוגעת בגושי העפר, כלומר שהיא דבוקה בארץ:
+<b>עיסה שנילושה במי פירות חייבת בחלה.</b> בירושלמי מוכיח קצת שאין הלכה כסתם משנה זו, ועיסה שנילושה במי פירות פטורה מחלה. הלכך אין ללוש עיסה שיש בה שיעור חלה במי ביצים או במי פירות לבדם בלא תערובת מים, הואיל ולא אתבריר הלכה אי חייבת בחלה או פטורה:
+<b>ונאכלת בידים מסואבות.</b> שאין אוכל מוכשר לקבל טומאה עד שיבואו עליו מים או אחד משבעה משקין, [ומה] שלא הוכשר לקבל טומאה אין הידים מסואבות פוסלות אותה:
+
+Mishnah 3
+
+<b>וקוצה חלתה ערומה.</b> מפרשת חלה ומברכת על הפרשתה, והוא שפניה של מטה טוחות בקרקע וכל ערותה מכוסה. והעגבות אין בהן משום ערוה לענין ברכה. אבל האיש אינו יכול לברך ערום שאי אפשר לו לכסות ערותו שבולטים הביצים והגיד:
+<b>מי שאינו יכול לעשות עיסתו בטהרה.</b> כגון שהוא טמא, ואין שם ארבעים סאה שיטבול בהן:
+<b>יעשנה קבין.</b> יעשה כל עיסתו קב קב, כדי שלא תתחייב בחלה ויצטרך להפריש בטומאה:
+<b>יעשנה בטומאה.</b> דהכי עדיף טפי ממה שיפטור עיסתו מן החלה ולא יהיה בה חלק לשם. ואין הלכה כרבי עקיבא:
+
+Mishnah 4
+
+<b>קבים.</b> קב קב בפני עצמו:
+<b>ונגעו זה בזה.</b> אין הנגיעה מצרפתן להתחייב בחלה:
+<b>עד שישוכו.</b> שיתדבקו זה בזה כל כך שאם בא להפרידם נתלש מזו לזו:
+<b>אף הרודה ונותן לסל.</b> הרודה חלות מן התנור לאחר שנאפו ונותנם בסל:
+<b>הסל מצרפן לחלה.</b> ואף על פי שאין נושכות. והלכה כרבי אליעזר. והא דמצרכי רבנן נשיכה ור׳ אליעזר נגיעה, הני מילי לצרף שני עיסות יחד שאין בכל אחת כשיעור, אבל לענין לתרום [מן] המוקף אף נגיעה לא בעי, רק שיהיו סמוכים זה לזה. ובשלהי פרקין דאמר רבי אליעזר נותן פחות מכביצה באמצע כדי לתרום מן המוקף, אלמא בעינן נגיעה לענין מוקף, טהורה וטמאה שאני מפני שהוא דבר שמקפיד על תערובתו אין הכלי מצרף:
+
+Mishnah 5
+
+<b>אינה חלה.</b> דראשית עריסותיכם כתיב:
+<b>וגזל ביד כהן.</b> וצריך להחזירה לבעלים, שאם תשאר בידו יהיה סבור שעיסתו פטורה:
+<b>העיסה עצמה.</b> שהפריש חלתה קמח חייבת בחלה:
+<b>והקמח.</b> שבא ליד כהן בתורת חלה:
+<b>אם יש בו כשעור.</b> חמשת רבעים קמח, חייבת בחלה:
+<b>ואסורה לזרים.</b> כל הקמח שבא ליד כהן, וחומרא בעלמא הוא, לפי שראו שבא ליד כהן שלא יאמרו ראינו זר אוכל חלות:
+<b>וקפשה זקן זר.</b> חטפה זקן זר ואכלה:
+<b>קלקל לעצמו.</b> דאכלה ואיענש:
+<b>ותיקן לאחרים.</b> שאחרים אוכלין ותולין בו, ומוצאים פתח להתיר, לפי שראוהו שאכל:
+
+Mishnah 6
+
+<b>חמשת רבעים.</b> של קב חייבין בחלה, דכתיב (במדבר ט״ו:כ׳) ראשית עריסותיכם, ועיסת מדבר היתה עומר לגלגולת, והעומר עשירית האיפה הוא, האיפה שלש סאין, והסאה ששה קבין, הרי י״ח קבין באיפה, והקב ד׳ לוגין, הרי ע״ב לוגין. עשירית ע׳ ז׳ לוגין, ועשירית שני לוגין הוא ביצה וחומש ביצה, שהלוג הוא ששה ביצים. כשבאו לירושלים והוסיפו שתות על המדות נמצא ו׳ לוגין [הם] ה׳, ולוג הז׳ [צ״ל ולוג הוא] חמשה ביצים, שכל ששה נעשים חמשה, וביצה וחומש ביצה נעשית ביצה. נמצא העומר שהיה במדבר שבעה לוגים וביצה וחומש ביצה, נעשה בירושלים ששה לוגין. כשבאו לציפורי והוסיפו שתות על המדות של ירושלים, נעשו הו׳ לוגין חמשה. והיינו חמשת רבעים קמח. ונקראו הלוגין רבעים, לפי שהלוג הוא רובע הקב, שהקב ד׳ לוגין:
+<b>הן ושאורן.</b> השאור שנותנין לתוכן:
+<b>וסובן.</b> הוא הדק:
+<b>מורסנן.</b> הוא הגס. כולן מצטרפין עם הקמח להשלים השיעור, שכן עני אוכל פתו בעיסה מעורבת עם סובין ומורסנן:
+<b>ניטל מורסנן מתוכן וחזר לתוכן הרי אלו פטורים.</b> שאין דרך עיסה להחזיר מורסן לתוכה לאחר שנטל ממנה:
+
+Mishnah 7
+
+<b>אחד מעשרים וארבעה.</b> לפי שבעל הבית עיסתו מעוטה, ובפחות מאחד מעשרים וארבעה אין בה כדי מתנה, והתורה אמרה תתנו שיהא בו כדי נתינה:
+<b>והעושה למשתה בנו.</b> אף על פי שעושה עיסה מרובה לא פלוג בעיסת בעל הבית:
+<b>נחתום העושה למכור בשוק.</b> עיסתו מרובה, ובאחד ממ״ח יש בה כדי מתנה:
+<b>וכן האשה העושה למכור.</b> אע״פ שעיסתה מעוטה לא פלוג בפת העשוי למכור:
+<b>נטמאת.</b> הואיל ולשריפה עומדת א׳ ממ״ח:
+
+Mishnah 8
+
+<b>נטלת מן הטהור על הטמא.</b> ולא חיישינן שמא יגעו זה בזה:
+<b>נוטל כדי חלה.</b> שיעור חלה שצריך ליטול מן הטהור והטמא, נוטל מאותה עיסה הטהורה שלא הורמה חלתה:
+<b>ונותן פחות מכביצה באמצע.</b> בין הטמאה והטהורה, דפחות מכביצה אינו מטמא, ומניח החלה על אותו פחות מכביצה המחבר בין הטמאה והטהורה, שאין החלה מקבלת טומאה בכך:
+<b>כדי שיטול מן המוקף.</b> שתהיה הטמאה מחוברת לטהורה ע״י אותו פחות מכביצה, וכאילו הטמאה וטהורה עיסה אחת:
+<b>וחכמים אוסרין.</b> ליטול מן הטהורה על הטמאה, דחיישינן שמא יגע זו בזו אלא נוטל מן הטהור לעצמו ומן הטמא לעצמו. והלכה כחכמים:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אוכלין עראי עד שתתגלגל.</b> שתתערב יפה, לפי שאין שם עיסה עליה קודם גלגול:
+<b>ותטמטם בשעורים.</b> לפי שעיסת השעורים מתפרדת ואינה מתערבת יפה כעיסה של חטים אלא מטמטם ביד:
+<b>חייב מיתה.</b> דנגמרה מלאכתה וטבל הוא במיתה:
+<b>מגבהת חלתה.</b> תקנת חכמים היא בעיסה טהורה למהר להפריש חלה בטהרה, שמא תטמא העיסה, דעיקר מצוה היא להמתין עד אחר גמר לישה:
+<b>ובלבד שיהא שם חמשת רבעים קמח.</b> שנתערבו במים, דבפחות מהן לא הגיעה העיסה לכלל חיוב חלה. ואית ספרים דגרסי ובלבד שלא יהיה שם חמשת רביעית קמח, כלומר שלא ישארו חמשת רביעיות קמח שלא נתערבו במים, דאם נשארו חמשת רביעיות לא נפטרו בחלה שהפריש קודם שנתגלגלו. ובירושלמי מוכיח שאם אמר ה״ז חלה על השאור ועל העיסה ועל הקמח הנשאר לכשתתגלגל העיסה כולה תתקדש זו שבידי לשם חלה, הרי זה מותר. וכן ילמד אדם בתוך ביתו לנשים לומר כן כשמפרישות חלה מיד אחר גלגול העיסה קודם עריכת הלחם:
+
+Mishnah 2
+
+<b>נדמעה עיסתה.</b> נתערב בה תרומה בפחות ממאה חולין:
+<b>משגלגלה חייבת.</b> דכיון דנתחייבה בחלה כבר, תו לא פקע ע״י דמוע:
+<b>עד שלא גלגלה תעשה בטומאה.</b> כיון דאפילו אם תעשה בטהרה אין הכהן רשאי לאכלה מפני ספק שנולד בה, יכול לטמאתה מיד קודם גלגול:
+<b>משגלגלה תעשה בטהרה.</b> אם נולד בה ספק לאחר הגלגול אסור לטמאותה, דחולין הטבולים לחלה כחלה דמו, ותרומה תלויה צריכה שמור:
+
+Mishnah 3
+
+<b>עד שלא גלגלה ופדאתה.</b> ולאחר שפדאתה גלגלה, חייבת, כיון דבשעת הגלגול לא היתה הקדש:
+<b>שבשעת חובתה היתה פטורה.</b> דגלגול הקדש פוטר, דכתיב עריסותיכם ולא עיסת הקדש:
+
+Mishnah 4
+
+<b>עד שלא באו לעונת המעשרות.</b> כל אחד כמשפט המפורש בפ״ק דמעשרות:
+<b>וגמרן הגזבר.</b> שנגמרו בעודן תחת יד הגזבר:
+<b>שבשעת חובתן היו פטורים.</b> דכתיב דגנך. ולא דגן הקדש:
+
+Mishnah 5
+
+<b>פטורה מן החלה.</b> שאין גלגולו של ישראל מחייב העיסה של עובד כוכבים. וכן עיסה של ישראל אין גלגול העובד כוכבים פוטרת:
+<b>אם אין בשל ישראל כשעור.</b> שחייבין להפריש ממנה חלה, שהן ה׳ רביעיות:
+
+Mishnah 6
+
+<b>ספק חייב.</b> משום דהוי ספק איסורא, ולחומרא, ומפריש חלה ומוכרה לכהן:
+<b>ואין חייבין עליה חומש.</b> זר האוכלה אינו משלם את החומש, אבל הקרן משלם, דתשלומי תרומה כפרה נינהו, הלכך מפריש תשלומין ומכפרים מספק, ומוכרן לכהן:
+<b>אחר הקרימה בתנור.</b> דסבר ר״ע אין גמר מלאכתה של חלה עד שיקרמו פני הפת בתנור, וזו היא עונתה לחלה, הלכך אם נתגייר קודם שיקרמו פני הפת בתנור, חייב בחלה. ואין הלכה כר״ע:
+
+Mishnah 7
+
+<b>אורז.</b> לאו מין דגן הוא, וכל שאינו מין דגן פטור מן החלה, ואין אדם יוצא בו ידי חובתו בפסח:
+<b>אם יש בה טעם דגן חייב בחלה.</b> ואע״ג דאין בדגן כשיעור חלה:
+
+Mishnah 8
+
+<b>אם יש לו פרנסה ממקום אחר.</b> אם יש לו קמח אחר חוץ מעיסה זו, מביא קמח כשיעור שאם יצרפנו לשאור זה שחייב בחלה יהיה בו חמשת רבעים שהוא שיעור חלה, ולש עיסה ומערב עם העיסה שיש בה השאור, ומוציא ממנה כשיעור חלה שצריך להפריש מחמשת רבעים:
+<b>ואם לאו.</b> שאין לו קמח, מוציא חלה אחת מכ״ד על כל העיסה, דטבל אוסר בכל שהוא במינו, ונעשית כולה טבולה לחלה:
+
+Mishnah 9
+
+<b>זיתי מסיק.</b> זיתים שבעל הבית מלקט. ולקיטת הזיתים קרויה מסיקה:
+<b>זיתי נקוף.</b> זיתים שעניים מלקטים. כמה דאת אומר (ישעיהו י״ז:ו׳) כנוקף זית שנים שלשה גרגרים, והם פטורים מן המעשר:
+<b>ענבי בציר.</b> שחייבים במעשר:
+<b>עם ענבי עוללות.</b> שפטורים מן המעשר:
+<b>אם יש לו.</b> טבל אחר כיוצא בזה, מוציא ממנו לפי חשבון כשיעור מה שצריך להוציא מזיתי מסיק, או מענבי בציר שחייבים במעשר:
+<b>ואם לאו.</b> אם אין לו טבל אחר, מוציאים אותו כאילו כולו טבל, ומוציא תרומה ותרומת מעשר על הכל:
+<b>והשאר מעשר.</b> ראשון:
+<b>ומעשר שני.</b> או מעשר עני, אין מוציא אלא לפי חשבון. ולא שלא יפריש אלא לפי חשבון, דהא אי אפשר להפריש תרומת מעשר עד שיפריש תחלה מעשר על הכל, ועוד אי לא מפריש מעשר על הכל הרי כל מה שמעשר יש בהן חולין לפי חשבון, ונמצא מפריש מן הפטור על החיוב, אלא כל המעשרות צריך להפריש על הכל, אבל א״צ ליתן ללוי ולעני אלא לפי חשבון, והשאר מערב עם פירותיו. וכן מע״ש א״צ לפדות אלא לפי חשבון, אבל תרומה ותרומת מעשר שהן במיתה. כשמפריש על הכל נמצאו חולין שבהן מדומעין, וצריך שיתן הכל לכהן:
+
+Mishnah 10
+
+<b>הנוטל שאור מעיסת חטין.</b> שלא הורמה חלתה:
+<b>ואם לאו פטורה.</b> דאין הטבל אוסרה, כיון דליכא טעם:
+<b>א״כ למה אמרו הטבל אוסר בכל שהוא.</b> דאמרן לעיל כשאין לו פרנסה שמביא על הכל. ה״מ במינו, אבל שלא במינו כי האי דחטין באורז, בנותן טעם, דטעמא דטבל בכל שהוא. משום דכהתרו דחטה אחת פוטרת את הכרי כך איסורו, והאי טעמא לא שייך אלא מין במינו:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>שתי נשים.</b> אפילו הן ממין אחד פטורים. ואין נשיכה וצירוף סל מצרפן, כיון שמקפידות. ואפילו לשו שני קבין כאחד, כיון דסופן ליחלק פטורות. וסתם מתניתין כבית הלל דאמרי קביים לחלה, ואינה הלכה, דקיימא לן דחמשה רבעים הוא שיעור חלה:
+<b>ובזמן שהן של אשה אחת.</b> סתם אשה אחת אינה מקפדת אם העיסות נוגעות זו בזו:
+<b>מין במינו חייב.</b> בנשיכה או בצרוף סל:
+
+Mishnah 2
+
+<b>החטים אינן מצטרפות עם הכל.</b> אם היו שתי עיסות אחת של חטים ואחת של מין אחר מחמשת המינים, ואין באחת מהן שיעור חלה ונושכות זו בזו:
+<b>השעורים מצטרפות עם הכל.</b> אף עם הכוסמין, ואע״ג דמין חטים הן, לאו דוקא מין חטים אלא מין שעורים ואף מין חטים, והכי פרישנא לה בריש פרק קמא:
+<b>שאר המינים מצטרפין זה עם זה.</b> כגון כוסמין ושבולת שועל ושיפון. והלכה כר׳ יוחנן בן נורי:
+
+Mishnah 3
+
+<b>שני קבין.</b> של אחד מחמשת המינים שחייבין בחלה:
+<b>וקב אורז או תרומה.</b> שאין חייבין בחלה באמצע:
+<b>אין מצטרפין.</b> להתחייב בחלה:
+
+Mishnah 4
+
+<b>יטול מן האמצע.</b> ממקום שנושכין זה את זה, נמצא מפריש משתיהן:
+<b>וחכמים אוסרים.</b> שהרואה סבור שמותר לתרום ולעשר מן החדש על הישן ומן הישן על החדש. והלכה כחכמים:
+<b>מן הקב.</b> שאין בו שיעור חלה:
+<b>רבי עקיבא אומר חלה.</b> והוא שהשלים על העיסה אחר כן כשיעור חלה, דכיון שנשלם השיעור הויא חלה למפרע:
+<b>אינה חלה.</b> כיון שבשעה שהפרישה היתה העיסה פטורה. והלכה כחכמים:
+
+Mishnah 5
+
+<b>רבי עקיבא פוטר.</b> ואזדא לטעמיה דהדרא והויא חלה למפרע:
+<b>נמצא חומרו קולו.</b> חומרו של רבי עקיבא דאמר לעיל בנוטל חלה מקב דהויא חלה וקדשה, גורם לו להקל ולפטור בשני קבים שנטלה חלתו של זה בפני עצמו ושל זה בפני עצמו:
+
+Mishnah 6
+
+<b>נוטל אדם כדי חלה וכו׳</b> הרוצה ללוש כמה עיסות של דמאי טמא, יכול לקבוע חלתן מעיסה טהורה שלא הורמה חלתה ושתהיה זאת העיסה הטהורה קבועה לחלה על כל עיסות שילוש מן הדמאי הטמא:
+<b>עד שתסרח.</b> עיסה זו ולא תהיה ראויה למאכל אדם, שבדמאי הקילו לתרום מן הטהור על הטמא ושלא מן המוקף, והקילו נמי לתרום מן הרע על היפה. וחלת דמאי היינו הלוקח תבואה מעם הארץ ומאכילה לעניים ולאכסניא, כדתנן מאכילין את העניים דמאי ואת האכסניא דמאי. וחלה שמפרישים ממנה היא חלת דמאי:
+
+Mishnah 7
+
+<b>בסוריא.</b> ארצות שכבש דוד, ואינה קדושה כקדושת א״י:
+<b>רבי אליעזר מחייב וכו׳</b> קסבר עשו סוריא כא״י לענין מעשרות ושביעית:
+<b>ורבן גמליאל פוטר.</b> דסבר לא עשו סוריא כא״י, ואינו חייב במעשרות בסוריא אלא בזמן שהקרקע של ישראל ואין לעובד כוכבים חלק בו:
+<b>ר״ג אומר שתי חלות בסוריא.</b> כדרך שמפרישים שתי חלות בחוצה לארץ, האחת נשרפת מפני שהיא טמאה בטומאת ארץ העמים, והשנית תנתן לכהן כדי שלא תשתכח תורת חלה מישראל:
+<b>ור׳ אליעזר אומר חלה אחת.</b> ר׳ אליעזר לטעמיה דאמר עשו סוריא כארץ ישראל ואין עפרה מטמא כעפר ארץ העמים, הלכך חלה אחת ותו לא:
+<b>אחזו קולו של רבן גמליאל.</b> דפוטר סוריא ממעשרות ושביעית:
+<b>וקולו של ר׳ אליעזר.</b> דאומר בסוריא חלה אחת. ואנן קי״ל שהעושה כקולי דמר וכקולי דמר רשע, הלכך חזרו לעשות כרבן גמליאל בשתי דרכים, שאין סוריא כא״י לא לענין מעשרות ושביעית כשיש לעובד כוכבים חלק בקרקע, ולא לענין חלה. וכן הלכה:
+
+Mishnah 8
+
+<b>שלש ארצות.</b> חלוקות בדין חלה:
+<b>מארץ ישראל ועד כזיב.</b> כלומר כל ארץ ישראל עד כזיב, שהיא רצועה היוצאה מעכו לצד צפון, וכבשוה עולי בבל וקדשה קדושה שניה:
+<b>מפרישים חלה אחת.</b> וניתנת לכהן ואוכלה בטהרה:
+<b>מכזיב ועד הנהר.</b> לצד מזרח ומכזיב ועד אמנה לצד מערב. ואינה א״י ממש לפי שכבשוה עולי מצרים ולא כבשוה עולי בבל וקדושה ראשונה לא קדשה לעתיד לבא. 
+<b>מפרישין שתי חלות.</b> הראשונה נשרפת לפי שהיא טמאה בטומאת ארץ העמים כיון שלא כבשוה עולי בבל והשניה נאכלת לפי שאין טומאת החלה הראשונה מפורסמת שהרי אינה ארץ העמים גמורה ואם לא היו מפרישין חלה שניה הנאכלת יאמרו תרומה טהורה נשרפת אבל כשמפרישין חלה שניה ונאכלת הרואה נותן על לבו להבין טעם הדבר, או שואל לחכמים ואומרים לו:
+<b>של אור יש לה שיעור.</b> מפני שזאת הארץ היתה קדושה כבר, נראית חלתה כשל תורה, הלכך יפריש כשיעור שמפרישים מעיסה טמאה, א׳ מכ״ד או ממ״ח:
+<b>ושל כהן אין לה שיעור.</b> לפי שהיא מדברי סופרים:
+<b>מן הנהר ומן אמנה ולפנים.</b> כלומר מתחלת הנהר ולפנים ממנה, וכן מתחלת אמנה ולפנים ממנו, חוצה, לארץ ממש, ומפרישין שתי חלות ושתיהן מדברי סופרים:
+<b>אחת לאור.</b> שהיא טמאה בטומאת ארץ העמים ממש:
+<b>ואחת לכהן.</b> כדי שלא תשתכח תורת חלה שנתנת לכהן:
+<b>של אור אין לה שיעור.</b> הואיל ושתיהן מדברי סופרים, מוטב להרבות באותה שנותנין לכהן שנאכלת ולא בנשרפת:
+<b>וטבול יום אוכלה.</b> לחלת האור של חו״ל. וטבול יום דקאמר הכא הוא כהן שטבל לקריו, שאין חלת האור של חו״ל אסורה אלא למי שטומאה יוצאה עליו מגופו, אבל טמא בשאר טומאות מותר בה. הלכך בחו״ל היכא דאיכא כהן קטן שלא ראה קרי מימיו או כהן גדול בשנים שטבל לקריו, מפריש חלה אחת בלבד ונותנה לכהן. ואי ליכא כהן קטן או כהן גדול שטבל לקריו ואיכא כהן בעל קרי מפריש שתי חלות אחת לאור ואין לה שיעור ואחת לכהן ויש לה שיעור, אחד מארבעים ושמנה, כדין כל עיסה שנטמאה באונס דטומאת ארץ העמים טומאת אונס היא, ואוכלה הכהן בקריו כדי שלא תשתכח תורת חלה מישראל:
+<b>אינו צריך טבילה.</b> ובעל קרי מותר בחלת חו״ל. ואין הלכה כרבי יוסי:
+<b>ואסורה לזבים ולזבות.</b> רבנן קאמרי לה, דאילו לר׳ יוסי שריא לזבים ולזבות כי היכי דשריא לבעל קרי:
+<b>ונאכלת עם הזר על השלחן.</b> דלא גזרינן העלאה אטו אכילה:
+<b>ונתנת לכל כהן.</b> בין לכהן חבר בין לכהן עם הארץ כך פי׳ רמב״ם. ואין שיטת הגמרא מוכחת כן, אלא בין לכהן שאוכל חוליו בטהרה, בין לכהן שאינו אוכל חוליו בטהרה. אבל לעם הארץ אין נותנין שום מתנה ממתנות כהונה דכתיב (דברי הימים ב ל״א:ד׳) לתת מנת הכהנים והלוים למען יחזקו בתורת ה׳ אין נותנין מנה אלא לכהנים המחזיקים בתורת ה׳. וכן הא דתנן לקמן אילו נתנין לכל כהן, לאו לכהן עם הארץ, אלא לכל כהן אע״פ שאינו אוכל חוליו בטהרה:
+
+Mishnah 9
+
+<b>החרמים.</b> לכהנים כדכתיב (במדבר י״ח:י״ד) כל חרם בישראל לך יהיה:
+<b>והבכורות.</b> אי תם הוא הרי זה קדשי מקדש ואי בעל מום הוא כתיב (דברים י״ב:ט״ו) הטמא והטהור יאכלנו:
+<b>ופדיון פטר חמור.</b> פודהו בשה ואין בו קדושה:
+<b>ראשית הגז.</b> דכתיב (שם יח) וראשית גז צאנך תתן לו:
+<b>ושמן שרפה.</b> שמן תרומה שנטמא:
+<b>וקדשי מקדש.</b> דלא אסרו לתת לכהן שאינו נזהר מטומאה אלא דבר שיש בו איסור טומאה בגבולין, כגון תרומה ותרומת מעשר וחלה אבל קדשי מקדש ובכורים שמביאין אותם לעזרה, לא חששו, דטהורי מטהר נפשיה:
+<b>רבי יהודה אוסר בבכורים.</b> דחייש דלמא לא מזדהר בהו, הואיל ואין עושין בהן עבודה. ואין הלכה כר׳ יהודה:
+<b>רבי עקיבא מתיר.</b> ר׳ עקיבא לטעמיה, דאמר בפרק שני דמעשר שני דכרשינין כל מעשיהן בטומאה דלא חשיבי אוכל:
+<b>וחכמים אוסרים.</b> דחשיבי להו אוכל הואיל והן נאכלין בשנות רעבון. והלכה כחכמים:
+
+Mishnah 10
+
+<b>מביתר.</b> שם מקום בחו״ל:
+<b>ולא קבלו ממנו.</b> דלאכלן אי אפשר שהרי נטמאו בארץ העמים. ולשרפן אי אפשר לפי שאין טומאה זו ידועה, שמא יאמרו ראינו תרומה טהורה נשרפת להחזירן למקומן אי אפשר שלא יאמרו תרומה יוצאה מארץ ישראל לחוץ לארץ, אלא מניחן עד ערב פסח ושורפן:
+<b>וחג הקציר בכורי מעשיך.</b> דשתי הלחם אקרו בכורים, ומתירין את החדש במקדש:
+
+Mishnah 11
+
+<b>העלה בכורות מבבל ולא קבלו ממנו.</b> דכתיב (דברים י״ד:כ״ג) ואכלת לפני ה׳ אלהיך מעשר דגנך תירושך ויצהרך ובכורות בקרך וצאנך ממקום שאתה מביא מעשר דגן אתה מביא בכורות מחו״ל שאי אתה מביא מעשר דגן אין אתה מביא בכורות:
+<b>הביא בכורים יין ושמן ולא קבלו ממנו.</b> לפי שלא בצרום מתחלה לכך דאילו בצרום מתחלה לכך שרי, דהכי תנן פרק בתרא דתרומות אין מביאין בכורים משקה אלא היוצא מן הזיתים וענבים בלבד:
+<b>פסח קטן.</b> פסח שני. ובניו קטנים היו ובפסח ראשון בלבד הן חייבים שהכל חייבים בראיה כדכתיב (שמות כ״ג:י״ז) יראה כל זכורך אבל לא בפסח שני:
+<b>מאפמיא.</b> גרסינן, והוא שם מקום בסוריא:
+<b>כקונה בפרוורי ירושלים.</b> מגרשי ירושלים וכפרים שסביבותיה. תרגום מגרשיה פרווהא:
\ No newline at end of file
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+Bartenura on Mishnah Demai
+ברטנורא על משנה דמאי
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+sefaria.org
+
+Bartenura on Mishnah Demai
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הקלין שבדמאי – that the Sages were lenient with regard to these produce which are mentioned in our Mishnah to not tithe what is doubtfully tithed, because their presumption is that they come from that which is ownerless because they are not important and they have two aspects of doubtfulness: there is a doubt that they come from that which is ownerless and they are exempt from the tithes. And even if you can say that they come from what is guarded and are liable for tithes perhaps they were tithed. Butדמאי /doubtfully tithed produce are the grain and the fruit that are taken from those who are not observing certain religious customs regarding tithes for they are suspect on tithing. But a חבר/member of the order for the observance of Levitical laws in daily intercourse who purchases produce from those who are not observing certain religious customs regarding tithes/עמי הארץ must separate from them only the heave-offering of the tithe and the Second Tithe if it is the year of the Second Tithe (i.e., years 1, 2, 4 and 5 of the seven-year cycle), but [regarding] תרומה גדולה/the Great Tithe (i.e., two percent) those who are not observing certain religious customs regarding tithes are not suspected [of violating] because it [is punishable] by death, and there is no limit/definite quantity or size that one piece of wheat can exempt all of the pile and everyone is careful concerning it. But First Tithe and the Tithe of the Poor there is no need to remove from that which is doubtfully tithed even though those who do not observe certain religious customs regarding tithes are suspected of [not observing] them, because the owner of the produce can say to the Levite or to the poor person who come to take the tithes: “bring proof that this produce is tithed and take it,” for we hold in every place (see Tractate Bava Kamma, Chapter 3, Mishnah 11): “He who wants to exact [compensation] from his fellow bears the burden of proof.” But [regarding] the heave-offering of the tithe, one doesn’t say this, for a person who eats produce that is forbidden pending the separation of sacred gifts that were not separated from it is liable for death and because of the prohibition, we separate out for the heave-offering of the tithe, and also Second Tithe in order that they will not consume it in a state of ritual impurity, or that they should not eat it outside of Jerusalem.
+השיתין – desert/wild figs.
+הרימין (lote) – it is explained in the Arukh as POLTZARA”KI in the foreign language.
+והעוזרדין (sorb-apply/crab-apple) – In Arabic ZA’A’RUD, and in the foreign language SORBISH.
+ובנות שוח – white figs that grow every three years , and grow in the forests.
+ובנות שקמה (young sycamore trees) – a fig that is grafted with a platanus.
+ונובלות תמרה – dates which do not ripen on the tree and they detach them and place them one upon the other until they ripen. But there are those who say that the inferior quality of dates are dates that the wind blew them down prior to their ripening.
+גופנים (late grapes) – grapes that they place them in the vine at the end of the harvesting season and they ripen with difficulty.
+הנצפה – caper-bush that they call in the foreign language KAIPRI.
+האוג (red berry of the Venus summachtree) – a red fruit that we call in the foreign language KORNIOLI. But Maimonides says that it is a tree that makes a kind very red clusters of grapes, and we call them in the foreign language SUMMACH. But this fruit was not important in Judea.
+והחומץ – at first, the wine that was in Judea would not ferment because they would bring from it libations and all the vinegar that was in Judea was not in it but rather from the husks and stalks of (pressed) grapes, seeped in water,, used ass an inferior wine; therefore the vinegar in Judea is exempt [from tithing]. But after the libations were abolished and the vinegar came from the wine, the vinegar was liable for being doubtfully tithed even in Judea like in the rest of the places.
+והכוסבר (coriander) – like (Exodus 16:31): “[The house of Israel named it manna;] it was like coriander seed, [white and it tasted like wafers in honey];” the Jerusalem Targum calls כוסבר – KOLIANDARO in the foreign language.
+דיופרא (a species of figs) – bearing its fruit twice a year. דיו in the Greek language is “two.”
+שקמונה – name of a place.
+המוסטפוס (fruit burst open – naturally or through scarification) – that ripened on the tree until it burst open from on its own. For all of these are important and their presumption is that they don’t come from something ownerless. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+דמאי אין לו חומש – a person who redeems Second Tithe of doubtfully tithed produce does not give the extra one-fifth (i.e., if he is only bringing the monetary value of his produce and not the actual produce to Jerusalem) because since most of those who are not observing certain religious custom regarding tithes/עמי הארץ – do tithe. Therefore, the principal that is indispensable (i.e., does not invalidate an act by omission) according to the laws of the Torah is brought according to the Rabbis, but the [added] one-fifth is not indispensable according to the Torah can be consumed.
+ואין לו ביעור – at the end of three years, a person is obligated to remove/destroy all of his tithes, as it is written (Deuteronomy 26:13): “[you shall declare before the LORD your God:] ‘I have cleared out the consecrated portion from the house [- and have given it to the Levite, the stranger, the fatherless and the widow, that they may eat their fill in your settlements’],” but the Rabbis did not institute this with doubtfully tithed produce.
+ונאכל לאונן – for certainly [tithed] Second Tithe is prohibited to a mourner before the burial of a kinsman/אונן as it is written (Deuteronomy 26:14): “I have not eaten of it while in mourning,” but Second Tithe of doubtfully tithed produce, they (i.e., the Rabbis) did not make a decree concerning this.
+ונכנס לירושלים ויוצא – it is redeemed and consumed outside of Jerusalem, which is not the case concerning definitely [tithed produce] which the walls [of Jerusalem] retain/protect and people are unable to redeem it and to remove outside the wall [of Jerusalem] after he has entered, but with doubtfully tithed produce, it is not decreed.
+ומאבדים מעוטו בדרך (and they lose/abandon a small portion of it on the roads) – if it was doubtfully tithed Second Tithe on the roads in a place where there are hords of wild beasts or robbers, even if there was a small amount and he could bring it without trouble or without loss , it does not concern/worry him and he leaves it to be abandoned on the road in the place where he is. And Maimonides explained that if at the time that he is bringing Second Tithe of doubtfully tithed produce in Jerusalem and a small amount was lost to him on the way, it should not concern him, what is not the case with certainly tithed produce that he must bring all of it up or its monetary value [plus the added one-fifth] and not lose any of it on the way.
+ונותנים אותו לעם הארץ – to eat in Jerusalem, and even though he is suspected of consuming it while in a state of ritual impurity, which is not the case with certainly tithed [produce] that we don’t hand over to a person who does not observe certain religious practices related to tithes (i.e., an עם הארץ ) because he is not careful to consume it in a state of ritual purity.
+ויאכל כנגדו (and he consumes its equivalent) – corresponding to what he gave to a person who does not observe religious practices related to tithes , he takes from his possessions and consumes with the ritual purity of the Second Tithe in Jerusalem.
+ומחללים אותו כסף על כסף (and they redeem it [exchange its redemption money] silver for silver) – if he has silver coins of Second Tithe of doubtfully tithed produce and he needs it, he is able to redeem it for unconsecrated silver coins, what is not the case with certainly tithed [Second Tithe] that he doesn’t redeem silver for silver but rather Selas of the two kings that he can redeem one for the other if the second is current coinage but that of [only] one king, he cannot for this is not the manner of redemption, but for doubtfully tithed produce, it is permitted.
+כסף על נחשת (silver for copper) – even it is not an emergency, but of certainly [tithed produce] in an emergency one can [make this exchange], but not in a time which is not an emergency.
+ויחזור ויפדה את הפירות – we have this reading, and we don’t have the reading of"ובלבד שיחזור ויפדה" /provided that he again redeem the produce [for money].” And this is what he said: And he can return and redeem the produce if he wants, the words of Rabbi Meir, but the Sages say: He cannot return and redeem them but rather, he brings up the produce to Jerusalem [and consumes it there]. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+הלוקח לזרע – he purchased grain to sow it, he is exempt [from tithes] with doubtfully tithed produce, whereas eatables which ae forbidden pending the separation of sacred gifts, is definitely prohibited to sow [with them].
+ולבהמה – he purchased from the beginning to feed his cattle he is exempt [from tithing] that which is doubtfully tithed. But if he purchased from the beginning for humans and changed his mind regarding it [and gave it] to his cattle, he is liable to tithe that which is doubtfully tithed.
+וקמח לעורות – to tan the hides.
+מכזיב ולהלן – Keziv is the end of the place where those who came up from Babylonia conquered and from there and onwards, those who came up from Egypt conquered, but those who came up from Babylonia did not conquer, but they were not liable for [tithing] doubtfully tithed produce other than from those lands that those who came up from Babylonia conquered alone, therefore from Keziv and onwards is exempt from [tithing] that which is doubtfully tithed, and we don’t worry that perhaps from the produce of the Land [of Israel] that those who came up from Babylonia brought there, for the presumption of that which is outside the Land [of Israel] is exempt until it is known to you that it is liable, and the presumption of the Land of Israel is that it is obligatory until it is known to you that it is exempt.
+חלת עם הארץ – that the kneader/baker who is a member of the order for the observance of Levitical laws in daily intercourse prepared for him and wants to give to it to a Kohen who is a member of the order of Levitical laws in daily intercourse is exempt from tithing.
+והמדומע – a person who does not observe certain religious customs concerning tithes that fell to him a Seah of heave-offering in less than one-hundred Seah of unconsecrated produce, that everything became mixed in proportions sufficient to make the whole prohibited to non-priests, that is to say, a mixture of heave-offering and he gives everything to a Kohen, he is exempt from tithing that which is doubtfully tithed.
+והלקוח בכסף מעשר – that he acquired doubtfully tithed produce with the monies of Second Tithe, whether they are the monies of Second Tithe of produce doubtfully tithed or with the monies of Second Tithe that are definitely [tithed], he is exempt from tithing.
+ושירי מנחות – that the person who takes a handful of the meal offering which the priest takes to be put on the altar and the left-overs are eaten by the Kohen and we don’t worry that perhaps a person who does not observe certain religious customs concerning tithes (i.e., an עם הארץ) brings something that is not legally fit for use by giving the priestly dues.
+שמן ערב (spiced oil) – balsamum oil, and there are those who interpret olive coil that is combined with myrrh and aloe and spices.
+
+Mishnah 4
+
+מערבין בו – the joining of borders and the joining of courtyards.
+ומשתתפין בו -the merging of alleyways and even though that he did not see it, because if he wanted, he could declare all his property ownerless and would be poor and it is appropriate for him, and this is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): We feed the poor people doubtfully tithed produce, now also it is appropriate for him.
+ומברכין עליו – the prayer after the meal/ברכת המזון.
+ומזמנין עליו – and even though he ate while sinning hat he wasn’t poor, for if he wanted he could declare ownerless all his possessions and he would be poor and it would be appropriate for him.
+ומפרישין אותו ערום – when he comes to separate from it the heave-offering of the tithe [for the Levite] and he Second Tithe, he is able to separate it and he is naked and does not need to make a blessing, for if he made a blessing, we require (Deuteronomy 23:15): “let your camp be holy,” but it is not.
+בין השמשות – on the eve of the Sabbath, for when it doubtfully dark we tithe the doubtfully tithed, but we don’t tithe that which is definitely tithed.
+אם הקדים מעשר שני לראשון – if he separated out the Second Tithe prior to his separating out the First Tithe in order to take the heave-offering of the tithe that is in it, it does not matter. What is not the case regarding definitely tithed where it teaches in the Mishnah (Tractate Maaser Sheni, Chapter 5, Mishnah 11) (Deuteronomy 26:13): “just as you commanded me,” but if he separated Second Tithe prior to the First [Tithe], he is not able to confess (Deuteronomy 26:5-10).
+הגרדי – the weaver.
+חייב בדמאי – for on his body he gives it and anointing is considered like drinking.
+והסורק (the wool comber) – with a comb he places on the wool it is like oil to anoint/pour oil the utensils and he is exempt from tithing that which is doubtfully tithed.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אלו דברים. בכל מקום – even from Keziv and further out, If he purchased them from those not observing certain religious customs regarding tithes/עמי הארץ that it is known that they came from the Land of Israel, for it is distinguishable that there are none like them in appearance other than from the Land of Israel.
+כל המשתמש ממנו פטור – even in the Land of Israel that is more recognized and one does not come to exchange them (i.e., the rice that is grown outside the Land of Israel) with the rice of the Land of Israel. But the rest of the things that are mentioned in our Mishnah (i.e., pressed figs, dates, carobs and cumin) there are those from them in the Land of Israel that are similar to those that are outside of the Land [of Israel], but those are that are important that it is custom to carry them because of their importance to places that don’t have a similar kind, required tithing, for it is known that they are from the Land of Israel.
+
+Mishnah 2
+
+להיות נאמן – on the tithes and that his produce will not be doubtfully tithed from here and onwards.
+את שהוא לוקח – [what he purchases] in order to sell, for whereas in order that he eats it, it is taught in the first clause [of our Mishnah]: “he tithes what he eats.”
+ואת שהוא מוכר – from the produce of his lands.
+על עצמו אינו נאמן – for behold he consumes something that is not legally fit for use by giving the priestly dues when he is a guest with those who do not observed certain religious customs regarding tithes/עם הארץ. But Rabbi Yehuda holds that he doesn’t lose his trustworthiness through this. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+להיות חבר – in the matter of ritual purity, which is being separate and that his clothing and his drinks will be ritually pure. And even a Sage/תלמיד חכם (i.e., a “Fellow”) is not trustworthy with regard to ritual purity until he accepts upon himself the words of the members of the order for the observance of Levitical laws in daily intercourse, unless he is an Elder/זקן and sits in the academy/ישיבה, and a person who accepts upon himself the words of members of order for the observance of Levitical laws in daily intercourse needs to accustom himself for thirty days and afterwards his clothing and his drink will be ritually pure. And there is no acceptance of the words of the members of the order for the observance of Levitical laws in daily intercourse with less than three members, unless the member is a Sage/ תלמיד חכם that does not need to be before three members. And not only this but also that others accept before him.
+לח ויבש – and they don’t transmit ritual purity to a person who does not observe certain religious customs regarding tithes/עם הארץ , for it is prohibited to cause ritual impurity to unconsecrated produce in the Land of Israel.
+ואינו לוקח ממנו לח – but he does acquire something dry from him that was not susceptible to receive ritual impurity all the while that something liquid does not come upon it. But the person who does not observed certain religious customs regarding tithes (i.e., עם הארץ ) is believed to state that it was susceptible [to receive ritual impurity] but was not defiled.
+ולא יתארח אצל עם הארץ – so that he will not become ritually impure and come and defile his purity.
+ולא מארחו –[nor host] a person who does not observe certain religious customs regarding tithes.
+אצלו בכסותו – that the clothing of a person who does not observe certain religious customs regarding tithes/עם הארץ, his ritual defilement is more severe than the ritual defilement of person who does not observe certain religious customs regarding tithes himself for we suspect that perhaps his wife sat on them while she was a menstruant woman and the clothing of a person who does not observe certain religious customs regarding tithes is Levitical uncleanness arising from someone with gonorrhea’s immediate contact by treading or leading against to the Pharisees. Alternatively, for this reason they said that he cannot host him (i.e., a person who does not observe certain religious customs regarding tithes) other than with his clothing for from the contact itself, he can be more careful from contact with his clothing.
+אף לא יגדל בהמה דקה – that it is forbidden to raise [small] cattle in the Land of Israel that won’t graze in the fields of others.
+ולא יהא פרוץ בנדרים – for he will ultimately will come to desecration.
+ולא יהא פרוץ בשחוק – for laughter and light-headedness will accustom a person to licentiousness.
+ומשמש – [and serve] the Sages in the House of Study.
+לא באו אלו לכלל – that their matters do not touch upon purity. And the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+הנחתומים – a baker who observes certain religious customs regarding tithes (i.e., he is a חבר) who purchased grain from aa person who does not observe certain religious customs regarding tithes (i.e., an עם הארץ ) which is doubtfully tithed produce, the Sages did not obligate him to separate [tithes].
+אלא כדי תרומת מעשר – [the heave-offering of the tithe that the Levite gives to the Kohen] which is one out of one-hundred (i.e., 1/100) but not Second Tithe (In years 1,2,4 and 5 of the seven-year cycle which is eaten in Jerusalem), because the officers of the king and his taskmasters beat them in every hour and say to them: see them cheaply, the Sages did not force them to give the Second Tithe for its trouble is great for one needs to consume it I Jerusalem. And especially when one sells it to a person who observes certain religious customs regarding tithes, for the person who acquires it separates out the Second Tithe, but if he sells it to someone who does not observe certain religious customs regarding tithes, he is liable to separate out the Second Tithe before he sells it.
+החנונים – [the storekeepers] who sell a little bit at a time in the store, are not permitted to sell that which is doubtfully tithed, for since they profit a great deal on them, it is upon them to make things legally fit for use by giving the priestly dues. Alternatively, because they regularly sell to young children so that the young children will not eat that which is not legally fit for use by giving the priestly dues.
+כל המשפיעים (all wholesale dealers) – who sell with great abundance together.
+במדה גסה – further on it explains what is a selling in bulk.
+רשאין למכור את הדמאי – it is the manner of man sellers together to increase on the measure and for that reason, they were called wholesale dealers who make an overflowing measure and add to the measures, and because of this they did not place upon them to separate out [tithes] on the doubtfully tithed produce other than for someone who purchases from them.
+סיטונות (wholesale provision merchants) – they are the large business men who purchase grain from those who own it and sell it to storekeepers in a large measure/bulk.
+
+Mishnah 5
+
+את שדרכו להמדד בדקה ומדדו בגסה – we have the reading.
+טפילה דקה לגסה (the small quantity is subject to the [rules governing] large quantities) – and he is exempt [from tithing doubtfully tithed produce] when he sells in bulk and we don’t say since that it is his manner to be accustomed to small amounts, he is liable [to tithe doubtfully tithed produce] when he measures with bulk/large quantities.
+ובלח דינר – a measure that has what is worth a Denar, because the measure was not known for that which was wet, for the market price always changes, therefore, they estimated in monetary value.
+אכסרה (in a lump) – not by measure and not by weight but rather according to an estimation, and he is exempt [from tithing doubtfully tithed produce] for it is like one is selling in bulk. But the Halakha is not according to Rabbi Yossi.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מאכילין את העניים דמאי – even if they are members of the order for the observance of Levitical laws to daily intercourse and one needs to inform them and the one who wishes to tithe will tithe them.
+ואת אכסניא – army of the king of Israel that passes from place to place and it is upon the people of that place to support them, they feed them doubtfully tithed produce, at the time when it passes, but if he stayed there overnight, it is obligatory to make things legally fit for use by giving the priestly dues.
+רבן גמליאל היה מאכיל את פועליו דמאי – they were poor. But the Halakha is not according to Rabban Gamaliel for since he is liable for their food, it is found that he repays his obligation with doubtfully tithed produce.
+ואת שאינו מעושר למעשר – and the give him at a higher price because of his tithings, and it would be found that every person is eating that which is legally fit for use by having given the priestly dues. But the School of Shammai, according to their reasoning that states, they don’t feed the poor people doubtfully tithed produce.
+הרוצה לתקן יתקן – for the doubtfully tithed produce was not permitted to the poor other than when they eat one meal with the owner, but the produce that would come into their hands, it is obligatory for them to tithe the doubtfully tithed produce. You can also deduce it from as it is taught in the Mishnah: “We feed the poor doubtfully tithed produce,” but it does not teach that the poor eat doubtfully tithed produce. Such Maimonides wrote.
+
+Mishnah 2
+
+לחזום (to trim leaves of vegetables for the sake of lightening the burden) – to cut and to sever but there is nothing similar to it in the Mishnah.
+להקל ממשאו – that it will it will not weigh upon him.
+לא ישליך עד שיעשר – lest those not observing religious customs regarding tithes and Levitical cleanness find them and eat them when they are not legally fit for use by giving the priestly dues, and it is found that he places a stumbling-block [before them]. But these words concern vegetables that are put up in bunches (which are subject to tithes from the time they are tied), for if they are not gathered in bunches, they are not yet obligated in tithes.
+הלוקח ירק מן השוק – and he took tied up bundles of vegetables in his hand whose value was known as such and -such bundles for a penny, and after he had taken them, he changed his mind upon them to return them to the seller.
+לא יחזיר עד שיעשר – and he will give him the cost of the tithing that he sets aside, for when when he lifts them they became his, and he is liable for them to tithe them.
+שאינו מעושר אלא מנין – this [word] "מעושר" its meaning is "מחוסר"/lacking, meaning to say, he already bought them through lifting them and nothing was lacking other than to count them, for he already knew such-and-such bundles for a penny.
+היה עומד ולוקח – but he did not take them in his hand and he did not lift them up.
+טוען אחר – another load of vegetables.
+
+Mishnah 3
+
+לא יצניע עד שיעשר – since it is forbidden to remove from his hand something that is not legally fit for use by giving the priestly dues.
+
+שאין אדם רשאי למכרו דמאין – as for example at a small quantities (i.e., retail) as we stated in the chapter above (Tractate Demai, Chapter 2, Mishnayot 4-5).
+לא ישלח לחבירו דמאי – in a small measuer, but he sends him a large measure, since he is permitted to sell it in a large measure.
+רבי יוסי מתיר – permits sending to his friend something that is definitely tithed, even in a small measure, as long as he informs him. But Rabbi Yossi agrees that with something doubtfully tithed, it is forbidden with a small measure. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 4
+
+לטוחן כותי – to a Cuthean who mijlls grain.
+הרי אלו בחזקתן – - they do not suspect that perhaps they switches those that were made legally fit for use by giving the priestly dues with others that are not legally fit for use.
+לטוחן עובד כוכבים דמאי – for an idolator is suspected of exchanging. But after [the effigy] of a dove was found at the top of Mount Gerizim that they were worshipping it, a Cuthean is [considered] like an idolater.
+אצל העובד כוכבים כפירותיו – and the produce of idolaters are exempt from tithing. But the first clause [of the Mishnah] because it was the manner of people to bring many baskets of wheat and to leave them with the miller, we suspect lest this basket was exchanged with other baskets of Israelites which are doubtfully tithed, but regarding produce one is not able to say lest he exchanged them with produce of an Isaelite but rather lest the idolater exchanged them with his produce, therefore they are like the produce of the idolater. But Rabbi Shimon holds that even with produce we suspect lest they were exchanged in the house of the idolater with produce of another Israelite, for just as this Israelite deposited his produce in the hands of an idolater, so there is reason to suspect lest another Israelite is among those who are suspect sn tithing, he also deposited [produce] in his care and these were exchanged with those. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+פונדקית – mistress of the inn and those who travel on the way lodge with her [at the inn].
+מעשר את שהוא נותן לה – a person who is a member of the order for the observance of Levitical laws in daily intercourse doesn’t release anything from his hand that is not made legally fit for use by giving the priestly dues.
+ואת שהוא נוטל ממנה – for even though someone not observing certain religious customs concerning tithing is not suspected of exchanging as we stated above (in Mishnah 4), the mistress of an inn is suspected of exchanging, which she intends for good and gives from her own which is better to a person who is a member of the order for the observance of Levitical laws in daily intercourse, for she says to her heart that it appropriate that I will feed from own which is worm and good to a member of the order for the observance of Levitical laws in daily intercourse and I will take his which is cold and worse.
+אין אנו אחראין לרמאין – that is to say, the responsibility of deceivers is not upon us to guard them that they will not eat something that is not tithed. Therefore he does not tithe what he gives her (i.e., the mistress of the inn) and if the mistress of the inn acquires it for herself and to eat it when it is not legally fit for use by giving the priestly dues, the person who is a member of the order for the observance of Levitical laws in daily intercourse has nothing from this and does not tithe other than what he takes alone. But Rabbi Yossi holds that she intends to steal. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 6
+
+המתקלקל – bread or a cooked dish that spoiled.
+אמר רבי יהודה – In the Jerusalem Talmud it explains that the first clause is also the words of Rabbi Yehuda. And this is what he said: Because she is suspected of exchanging that which is spoiled, these are the words of Rabbi Yehuda for Rabbi Yehuda states that she desires the well-being of her daughter, etc.
+בנותן לחמותו שביעית – by giving her to bake and to cook in the seventh year.
+שאינה חשודה להאיל את בתה שביעית – for the seventh year is more stringent to them and even if it [what she had prepared] would be spoiled, she would not exchange it for seventh year produce. And the Halakha is according to Rabbi Yehuda.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+הלוקח פירות. בשבת יאכל על פיו – for the fear of the Sabbath is upon him, for they fear to violate the Sabbath and to lie on the Sabbath more than on the weekdays.
+תרומת מעשר של דמאי – And for this, [the Mishnah] took [the language] the “tenth of the tenth” (i.e., what the Levite must give to the Kohen after receiving his share of the “tenth”- after the original first two percent had been given to a Kohen by an Israelite), for the ignoramuses were suspected of this (i.e., of not fulfilling this Mitzvah) for they hold that [by not fulfilling it] it [is not punishable] by the death-penalty all the while that the First Tithe is not separated, but the Great Terumah/priest’s due (i.e., the initial two-percent that went to the Kohen), they are not suspected of [not fulfilling] it. But the “tenth-of-the-tenth” where one out of one-hundredth [of the portion which] is [questionably tithed] returned to its place (i.e., original pile), with less than one-hundred portions [fully tithed] all of it is “suspect.”
+שואלו ואוכל על פיו – For after it is called by name “Terumah”/priest’s due, the fear of “suspicion” of the ignoramus who is seen to lie. And the Halakha is according to Rabbi Shimon Shezuri.
+
+Mishnah 2
+
+המדיר את חבירו שיאכל אצלו – for he said to him: “I make a vow [of abstinence] on what you cause me benefit, if you don’t eat with me.
+שבת הראשונה – of the wedding meal of a young man who married a virgin, they permitted him to eat with him (who had doubtfully tithed) because of fear.
+
+Mishnah 3
+
+אין צריך לקרות שם למעשר עני של דמאי – for those not observing certain religious customs regarding tithes, they are not suspect regarding the Poor Man’s tithe for they know that the produce that is subject to sacred gifts are [punishable] by death and they set it aside and take it for themselves.
+וחכמים אומרים – nevertheless they designate it, for he doesn’t lose anything through this, and he does not need to separate and give them to the poor because the poor regarding himself removes something from his fellow and (see quote from Tractate Bava Kamma, Chapter 3, Mishnah 11): “He who wants to exact [compensation] from his fellow bears the burden of proof.”
+
+Mishnah 4
+
+מי שקרא שם לתרומת מעשר של דמאי – that stated that the heave-offering of the tithe (i.e., by which the Levite gives a Kohen one-tenth of what he had received from an Israelite) that I am obligated to separate from this pile, will be placed in the north or in the south and he should not set it aside. But the heave-offering of the tithe of doubtfully tithed produce that he took because the Israelite designated it and gave it to the Kohen and he takes the tithe for himself, but the heave-offering of that which is definitely required being tithed an Israelite does not designate it, but rather he gives the tithe to the Levie and the Levite separates the heave-offering of the tithe and gives it to the Kohen.
+לא יטלם – in order to give them to the Kohen or to the poor person that is in the courtyard or that is the alleyway, for it is forbidden to give gifts to the Kohen or to the poor on Shabbat. But when he is accustomed to eat with him, meaning to say who regularly eats at his table, it is permitted, as long as he informs them that they are the heave-offering of the tithe or of the Poor Man’s tithe, for if he does not inform them and they think that he is feeding them from his own, it would be like feeding his guests heave-offering and/or Poor Man’s tithe(s) which is forbidden.
+
+Mishnah 5
+
+אינו נאמן – for even if he would find that he acquired it from someone who is not [deemed] trustworthy, he is able to escape and to state: “in my eyes, he was trustworthy.” But when he stated to him: “from a certain person” (i.e., the agent was believed) he was not able to escape, for he is not permitted to take it from another person.
+
+Mishnah 6
+
+איש פלוני נאמן ה"ז נאמן – even though that he was not worthy to be believed since he himself is suspect, there is a leniency that they made with an lodger/guest because of providing for his life. And especially when he doesn’t know a person there, but if he knows a person there, he should not take from anyone other than a specialist.
+מי כאן מוכר ישן – for he fears lest they will feed him “new” grain (see Leviticus 23:14 and Tractate Menahot, Chapter 10, Mishnah 5) prior to the Omer being offered up as a sacrifice, and most of those not observing certain religious customs regarding tithes are not suspected on that which is “new” and if is like doubtfully tithed produce for most of those who are not observing certain religious customs regarding tithes do tithe, therefore, they were not so stringent upon themselves that we would say that they are rendering a service to each other [by mutual recommendations]- you testify about me and I will testify about you.
+
+Mishnah 7
+
+החמרים – that bring grain from the inexpensive place to the more expensive place.
+אין נאמנים – for surely they are rendering a service to each other [by mutual recommendations] and he praises his colleague [and his grain] in this city in order that his colleague should praise his [grain] in another city.
+ר' יהודה אומר נאמנים – for since most of those who are not observing certain religious customs regarding tithing do tithe, with doubtfully tithed produce they are lenient because of the lives of the people of the city that that those who sell grain and produce would regularly come there. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+הלוקח מן הנחתום – when the baker [who does not observe certain religious customs regarding tithing] sells [loaves of bread] in large measures (i.e., bulk), a person who purchases from him is obligated to make things legally fit for use by giving the priestly dues, and the baker is exempt [from tithing]. But surely, in that it is taught in the Mishnah above in chapter 2 (in Mishnah 4) that bakers are obligated to separate so that there is a measure for a limit for the heave-offering of tithe [which is given to the Levite] and Hallah [given to a Kohen, usually one forty-eighth for a commercial baker as opposed one twenty-fourth for a private person]. There (i.e., in Tractate Hallah, Chapter 2, Mishnah 4) it is speaking about a person who sells in small quantities (i.e., retail) because he profits greatly, they {i.e., the Rabbis) placed upon him [the responsibility] to tithe; alternatively, because the young children that purchase from someone [who sells] in small portions (i.e., retail), in order that they will not consume eatables forbidden pending the separation of sacred gifts, they (i.e., the Rabbis) placed upon him [the obligation] to make things legally fit for use by giving the priestly dues. The terms מדה גסה/large quantities and דקה/small quantities is explained at the end of the second chapter [of Tractate Demai, Mishnah 5].
+נואל כדי תרומת מעשר – which is one [part] in one-hundred (i.e, 1/100) and so he can give Hallah [to the Kohen] one in forty-eight [parts] (i.e., 1/48). But he should not separate them from the loaf that he purchased from the baker, but rather established for them a place and leaves them attached in their place.
+אחד ממאה ממה שיש כן – from everything that is here, implying, even with according to the quantity of Hallah that he separated is made into a tithe, and it is found that he separates the tithe (i.e., First Tithe) even from the Hallah portion.
+ושאר מעשר – that is another nine [parts] that are next to it, he established a place for the entire [First] Tithe, and that one that one-part that I called it by the name of “[First] Tithe} at first is made into the heave-offering of the tithe (i.e., that which the Levite gives to the Kohen) on the nine [parts] that are near it.
+והשאר חלה – one out of forty-eight [parts] (i.e., 1/48) that I separated out as Hallah [for the Kohen].
+ומעשר שני בצפונו או בדרומו – he establishes for himself a place and afterwards he redeems it, but he does not need to add the [additional] one-fifth.
+
+Mishnah 2
+
+נוטל אחד משלשים ושלש ושליש – which is one-third from one-hundred (i.e., thirty-three and one-third). And the Seah that he takes there has three thirds, two of them for the heave-offering which is two from one-hundred (i.e., 2/100 or 1/50) and one for the heave-offering of the tithe which is one out of one-hundred (i.e., 1/100). And he states regarding that Seah that he took one out of one-hundred that is here, whether all of it, which is a third of that Seah.
+הרי הוא בצד זה חולין – its explanation: it should remain unconsecrated like it is now in is eatables that are forbidden pending the separation of sacred gifs at the side of the two-thirds that are with him, and the rest, which is two third-thirds will be heave-offering on everything.
+מהחולין שיש כאן – that is the third that I spoke of that should remain unconsecrated, behold this is at the side of that tithe.
+ושאר מעשר – that is another nine next to this one-third, those ten thirds will be a tithe on the one-hundred thirds. And not exactly ten, but rather a bit less according to the when we reach the [various] years of Terumah.
+זה שעשיתי מעשר – that is the one-third that he designated by name to be Tithe first is made the heave-offering of the tithe on the nine thirds. But not a complete third, but rather missing a small amount. And for this it is stated from that unconsecrated that is here, which implies, but not all of the unconsecrated produce. But our Mishnah is like Abba Eleazar ben Gomel who stated at the end of the chapter כל הגט /”All bills of divorce” (Tractate Gittin 31a): just as the owner has the permission to separate the priestly gift of the Great Terumah (i.e., Terumah Gedolah – which is 1/50 which goes to a Kohen), so too he has the permission to separate the heave-offering of the tithe (i.e., the one-tenth of which the Levite ordinarily gives to the Kohen after receiving the First Tithe). And he is also permitted to separate the heave-offering of the tithe through a generous estimation in the chapter "כל המנחות באות מצה"/”All meal offerings are brought unleavened” (in the fifth chapter of Menahot 54b-55a), therefore, that one-third that he separates [to be donated] from the whole even though is was appropriate to be missing a little bit, with a generous portion/good will, he separates [these tithes] and it is permitted.
+
+Mishnah 3
+
+ומן הצוננים על החמה – even though he is tithing from the bad for the beautiful, he holds like Rabbi Illai who stated (Tractate Kiddushin 46b): A person who separates the priestly gift from the bad for the beautiful, his heave-offering is a [legitimate] heave-offering, and regarding doubtfully tithed produce, they (i.e., the Rabbis) permitted this even ab initio.
+ואפילו מדפוסים הרבה – and we don’t suspect that perhaps yesterday the baker purchased the grain from someone who separates tithes and today [he purchased the grain] from someone who does not separate tithes, and if is found that he sets aside [for tithes] from that which is exempt for that which has an obligation, for the baker buys from one person, even though he makes it from many [different] molds.
+רבי יהודה אוסר – when both of them were from yesterday evening or both of them are from today, Rabbi Yehuda agrees with Rabbi Meir , that even if they come from different molds, they are permitted, because he doesn’t worry about molds. But one from yesterday and another from today, even from one mold, he forbids as I state, etc.: (“Yesterday’s grain may have from one man and today’s grain from another” – i.e., yesterday’s wheat may have been tithed while that of today was not tithed, or vice versa).
+ר' שמעון אמסור בתרומת מעשר - for even if both of them were from today or both of them were from yesterday, since they are from two molds, we state that he purchase the grain from two people and perhaps one of them tithed and the other did not [tithe] and it is found that he is separating from that which is exempt for that which is one with an obligation.
+ומתיר בחלה – for regarding the dough offering, everyone agrees that even that of yesterday with that of today, and even from two molds, that alternatively he bought from two people, we don’t worry for with the baker he is obligated to separate Hallah in that he formed the dough by rolling.
+
+Mishnah 4
+
+פלטר – he that purchases many loaves at one time from the bakery shop and afterwards sells them one-by-one in the marketplace.
+מעשר מכל דפוס ודפוס דברי רבי מאיר – for Rabbi Meir holds that a bakery shop that purchases from two or three bakers, and we say that this mold he brought from this baker and that mold [he purchased] from another baker. But Rabbi Yehuda holds that he bought [only] from one baker and even though they (i.e., the loaves) are from different molds, all of them are from one baker. Therefore, if all of them were from yesterday or all of them from today, he separates tithes from one to cover all of them according to the law of the baker.
+מנפול (a trading mart enjoying a monopoly)– he purchases from many bakery shops and sells to others, and since he is accustomed to purchase from many people, a person who purchases from him tithes for each and every one. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+הלוקח מן העני – going around begging at the doors.
+פלחי דבילה – pieces of cakes of pressed figs.
+בולל ונוטל – stamping on the dates or the dried-figs and combining them together and they are mixed and combined and it is found that he separates for tithing from that which is obligatory for he holds that there is a mixture in something dry. But slices of bread or pieces of fig-cake are not mixed and he comes to separate tithes from that which is exempt for that which is liable [for tithing].
+שהמתנה מרובה – at the time when all give a large gift, that all of the gifts are equivalent, then the mixture is effective.
+אבל בזמן ש המתנה מועטת – that is to say, one gift is smaller than its neighbor or is not mixed well, for perhaps not all of them had separated his priestly gifts and we are suspect that perhaps he is separating tithes from the majority for the minority. So appears the explanation of this Mishnah in the Jerusalem Talmud.
+
+Mishnah 6
+
+סיטון (wholesale provision dealer) – a merchant who purchases grain from many different owners together and sells to others at wholesale prices (and the purchaser must tithe them -see Tractate Demai, Chapter 2, Mishnah 4).
+לא יעשר מזה על זה – for perhaps what he purchased from him the second time, he had acquired it from another individual, and he would come to set aside [tithes] from that which is exempt for that which is obligatory.
+ואפילו מאותו סוג (and even from the same chest – and the same quality) – that is to say, from the same chest. And similar to this is found in Tractate Kelim Chapter 167, Mishnah 3: “The large provisions chest.”
+ואפילו מאותו המין (and even from the same type) – that both of them are reddish dark-colored wheat or both of them are white. But if the wholesale provision dealer stated that he purchased them from one person, he is believed.
+
+Mishnah 7
+
+מעשר מזה על זה – for all of it is tithed or all of it is not tithed, and as long as they are from one kind and within the year, for we don’t separate priestly gifts from this year on that [of] another year.
+ומגנות אחרות מעשר מכל אחת ואחת – owners of the gardens perhaps this one tithed and that one did not tithe [his produce].
+
+Mishnah 8
+
+משני מקומות – that the two sellers informed him that it is eatables forbidden pending the separation of sacred gifts.
+אלא לצורך – as for example when there was mixed to his fellow a small amount of unconsecrated produce in a large amount of eatables forbidden pending the separation of sacred gifts (i.e., טבל). For these eatables forbidden pending separation of sacred gifts have no remedy until he tithes for it from another place. And especially to a member of the order for the observance of Levitical laws in daily intercourse (i.e., a חבר) who is permitted to sell eatables forbidden pending the separation of sacred gifts, but not to those not observing certain religious customs regarding tithes (i.e., the עם הארץ ). But those not observing certain religious customs regarding tithes who had mixed unconsecrated produce with eatables forbidden pending the separation of sacred gifts - how does he act? He walks near the member of the order for the observance of Levitical laws in daily intercourse and he purchases for him eatables forbidden pending the separation of sacred gifts from another place and tithes it for him.
+
+Mishnah 9
+
+משל ישראל על של עובד כוכבים – this Tanna/teacher thinks that there is no acquisition for an idolater in the Land of Israel to release it from tithing and this is Rabbi Meir, but it is not Halakha for we hold that there is an acquisition for idolaters in the Land of Israel to release it from tithing, as it is written (Leviticus 25:23): “But the land must not be sold beyond reclaim, [for the Land is Me; you are but strangers resident Me].,” but if it is sold it is a final sale.
+על של כותים – the produce of the Cutheans are definitely eatables forbidden pending the separation of sacred gifts (i.e., טבל) we sell them, for even though when we consume their produce it is tithed, when they sell it, it is not tithe because they are not concerned about (Leviticus 19:14): “or place a stumbling block before the blind.”
+רבי אלעזר אוסר משל כותים על של כותים – for sometimes he tithes for himself and changes his mind and sells it, but lest one thing is tithe and the other is not, and it is found that he separates for tithes from that which is exempt for that which on which there is an obligation. And in our time, the Cutheans were made [by the Rabbis] like complete idolaters for all of their matters.
+
+Mishnah 10
+
+עציץ נקוב – a utensil that they put into it dust and sow it, if it is perforated in order that a small root which is less than the volume of an olive exists, it is like the land and its produce are completely eatables forbidden pending the separation of priestly gifts according to the Torah.
+תרם מן הארץ – even ab initio also, he is able to separate the priestly gifts, but because of the concluding clause [of the Mishnah] it took the language of “post-facto.”
+תרומה ויחזור ויתרום – for he [separated tithes] from that which is exempt on that which is obligatory, therefore, he should go back and separate the priestly dues again, but nevertheless, because he designated its name as “heave-offering,” he gives it to the Kohen so that people aren’t induced to disregard the heave-offering. But he does not have to remove from it heave-offering and tithes like in the concluding clause [of the Mishnah] because according to the Torah it is not an eatable that is forbidden pending the separation of priestly gifts, but from the perforated [pot] on that which is not perforated, that is what is obligated to separate the heave-offering on that which is exempt [from it], it is according to the Torah, eatables that are forbidden pending the separation of priestly gifts, therefore, he should not consume it until he removes the heave-offering and tithes (see also Tractate Yevamot 89b – “that he should remove heave offering and tithes from another place”).
+
+Mishnah 11
+
+מן הדמאי על הדמאי – perhaps this was tithe and that [portion] was not tithed.
+תרומה – it is not necessary to make things legally fit for use by giving the priestly gifts since it is doubtfully tithed, but most of those who do not observe certain religious customs regarding tithes do tithe (especially the Large Heave-Offering – the 1/50 portion to the Kohen, which otherwise brings the death penalty).
+תרומה ולא תאכל – for it is similar to someone who separates for tithing from a perforated [pot] for something that comes from something that is not perforated (see the previous Mishnah) , from that which is liable [for tithing] on that which is exempt, for if the doubtfully tithed produce is tithe, it is found that the heave-offering are eatables forbidden pending the separation of sacred gifts according to the Torah, therefore, one should not eat of them.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+המקבל שדה – (i.e., an אריס) for fifty percent, for a third or a fourth in the manner of tenant farmers who till the owner’s ground for a certain share of the crops.
+חולק לפניהם – and he does not have to tithe the portion of that belongs to the owner of the field, but he places before them part of the profit of the ground which is not tithed, and the Sages did not obligate to the sharecropper that he would tithe the part of the owner [of the field] but he gives hm what he arranged with him when it is tithe because of the settlement of the Land of Israel in order that others not be prevented from being sharecroppers who till the land as tenants for a percentage of the yield.
+החוכר – the sharecropper for a fixed amount – such-and-such KORS per year, whether it produces a lot or whether it produces only a little.
+תורם ונותן לו – but he does not tithe, for every tenant farmer on this condition goes down to the field that he will give him his stipulated rent from the produce that grows in the field in their eatables that are forbidden pending the separation of priestly gifts, but however, because cannot delay the heave-offering, it is impossible for the granary to be uprooted unless the priestly gifts have been separated because of this, he separates the priestly gifts and gives it to him (i.e., the owner), and it is logical that he deducts for him the heave-offering from his tenancy for what then is the difference of heave-offering from tithes?
+אמר ר' יהודה – when is it sufficient for the sharecropper for a fixed amount that he would separate the priestly gifts alone and not tithe? When he (i.e., the tenant farmer) gives him (i.e., the owner of the field his fixed amount from that field and from that species. But if he gave him from a different field, even it was from the same species, or from a different species even it was from the same field as for example, that he sowed part of he field with one species according to the measurement of his tenancy, he liable even to tithe, for it is similar to someone paying back his lien. Alternatively, it is not the intention of the [one who hired the tenant farmer] to receive produce that are not eatable pending the separation of priestly gifts but rather when he pays him from that field and from that species.
+
+Mishnah 2
+
+החוכר מן העובד כוכבים – the Sages fined a person who is a sharecropper renting a field from an idolater for a fixed amount, that he should tithe what he gives him, in order that there should be no Israelite who is a sharecropper renting a field from an idolater for a fixed amount, that it should remain fallow ground in his hand and because of this, he should need to sell it to an Israel for a small amount of money. But when he is a tenant farmer for the field for a percentage of the crop, he was not fined because the idolater desires more that he should be a sharecropper for a fixed amount than serving as a tenant farmer for a percentage of the yield.
+שדה של אבותיו – that the idolater stole it (i.e., the field) from his ancestors, and hey fined him in that he would need to tithe in order to impel/press him that he should purchase it from the idolater because it is beloved to him in that it belonged to his ancestors, he will not allow to receive it from the idolater for more than its appropriate worth, and when the tithing becomes burdensome upon him, he will purchase it. And we hold according to Rabbi Yehuda, who does not dispute the first Tanna/teacher on this.
+
+Mishnah 3
+
+כשם שחולקין בחולין כך חולקין בתרומה – when the owner of the field takes “one-half,” or “one-third” or “one-fourth” [as the share from the renter in a tenant farmer arrangement] from what the field produced, he takes also “one-half,” or “one-third,” or “one-fourth” from the heave-offering and the tithes that are placed upon it and gives the to any Kohen or Levi that he desires.
+אף המעשרות שלהן – if the person who rents as the tenant farmer is a Kohen, all of the heave-offering is his, and if he is a Levite, all of the [First] Tithe is his.
+שעל מנת כן – they went down to lease the field as a tenant farmer for a specific share/אריסות , but the Halakha is not according to Rabbi Eliezer for on this condition they went down with what they acquired.
+
+Mishnah 4
+
+המעשרות לבעלים – in this, even the Rabbis dispute upon that of Rabbi Eliezer {above in the previous Mishnah}, they agree, for since the field is of the owners, it is the place of Tithes, he left over the remnants [for them].
+הקרתני – the language of קריה/townsman or village, meaning to say, a person who dwells in the town in the village (i.e., provincial), for such is the manner of villagers to lease a field from the those dwelling in walled cities [like Jerusalem].
+יכול הוא הקרתני וכו' – therefore everyone takes his par in the Second Tithe [by going up to Jerusalem to consume it there]. And such is the Halakha.
+
+Mishnah 5
+
+המקבל זיתים לשמן – an Israelite who leased olive trees [to work on them as a tenant farmer] from a Kohen or from a Levite.
+כשם שחולקין בחולין כך חולקין בתרומה – but even though that of above (Mishnah 4) it belongs to the owners, here it is different for he did not lease the land but rather [only] the trees, but the Rabbis did not make trees like the land.
+או למחצית שכר – that he would sell the oil and they would divide the profit/gain In the middle [from the sale].
+המעשרות לבעלים – For Rabbi Yehuda made the olives like land. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+לא ימכור אדם זיתיו – olives hat became detached from the tree and were not susceptible to receive ritual impurity, as for example, they did not perspire/drip the dripping of the vat/pit where olives are packed until they form a viscid mass where it makes them susceptible to receive ritual impurity.
+אלא לחבר – to separate that which is presumed/adhering to ritual purity and he will not sell them to someone who is not a member of the order for the observance of Levitical laws in daily intercourse/חבר and he will not tread/stamp upon them in ritual impurity.
+אף למעשר – even to someone who did not accept upon himself other than to tithe but did not accept upon himself to be presumed/adhering to ritual purity can sell them, for since they yet are not susceptible it can stated that perhaps he ate them prior to their perspiring, for even though most of the olives are not ready to be consumed as such, by pretext, anything that we are able to hang on it, we hang upon it. But Maimonides establishes their dispute of that of the School of Shammai and the School of Hillel, for the School of Shammai holds that it is forbidden to cause ritual impurity to unconsecrated produce that is in the Land of Israel while the School of Hillel holds that it is permissible to cause ritual impurity to unconsecrated produce in the Land of Israel.
+וצנועי בית הלל – the conscientiously pious ones who are exacting in observance of the commandments who were in the School of Hillel [and who followed the School of Shammai – who would not sell their olives to anyone other than someone who is a member of the order for the observance of Levitical laws in daily intercourse].
+
+Mishnah 7
+
+אחד מעשר – one who can be relied on in matters of tithes and Terumah on the tithes.
+ואחד אינו מעשר – cannot be relied upon regarding the tithes.
+המעשר מעשר את שלו – he makes things legally fit for use by giving the priestly dues on the half of all of what was grown in the vineyard belonging to both of them.
+וחלקו בכל מקום שהוא – In the Jerusalem Talmud it explains that this is what he said: and the portion of his colleague, that is, of that which he did not tithe in every place is doubtfully tithed produce. And because there is no choice, we suspect lest half of the part of the person who tithes is in the hand of his colleague who does not tithe and half of the portion of his colleague is in his hand, therefore, even though he already made things legally fit by giving priestly dues of the half of all things that he grew in the vineyard, he is obligated to make things legally fit by giving priestly dues according to the law of doubtfully tithed produce for half of the portion of his colleague that is in his hand.
+
+Mishnah 8
+
+טול אתה חטין שבמקום פלוני – here we are speaking that they divided a field when its crop is full grown (i.e., when it is with its standing crop) and grapes that are attached in the vineyard, therefore, there is a choice and we say: “this is his half that reaches [up to here] the one who separates tithes - tithes his [own] and that is enough. But above (i.e., in Mishnah 7), we are dealing with his part that is detached from the ground and there is no choice, for each and every stalk belongs to sharing partners and he needs to tithe on the portion of his colleague that is in his hand.
+אבל לא יאמר לו טול אתה חטין ואני שעורים – for one cannot say here that this is his portion that reaches him rather, that it is like they exchange with each other, and it is found that this one that tithes sells his portion to someone who does not tithe.
+
+Mishnah 9
+
+חבר – who is trustworthy in ritual purity and one does not have to say for tithes [as well].
+שירשו את אביהן עם הארץ – and the produce that he placed down were doubtfully tithed and with the presumption of being ritual impure.
+טול אתה בלח – that are susceptible to receive ritual impurity and I [will take] the dry that has not become susceptible to receive ritual impurity, because it is forbidden for a person who is a member of the order for the observance of the Levitical laws in daily intercourse (i.e., a חבר), to sell to an עם הארץ – a person who does not observe certain religious customs regarding tithes and Levitical cleanness something moist and dry as is taught above in Chapter 2 [Mishnah 3].
+
+Mishnah 10
+
+טול אתה עבודת כוכבים ואני מעות – even though that they exchange idolatry and wine known to have been manipulated by an idolater they are forbidden to derive benefit from them, here it is permitted until they don’t come in to his (i.e., the convert’s) hand because the inheritance by a convert of his [non-Jewish] father is not from the Torah, but rather from the Scribes/Soferim (i.e., scholars of the ante-Tannaitic period beginning with Ezra). And this is not similar to a person who is a member of the order for the observance of the Levitical laws in daily intercourse/חבר and an עם הארץ /a person who does not observe certain religious customs regarding tithes and Levitical cleanness who inherited their father who was an עם הארץ – for even prior to it coming to his hand, it is prohibited to tell him: “you take the wheat and I will take the barley,” for there, the inheritance is from the Torah, and it is as if it had come into his hand.
+
+Mishnah 11
+
+סוריא – these are the lands that [King] David conquered that were not from the Land of Israel as for example, Aram Naharyim and Aram Zoba, and because all of the Land of Israel was not yet conquered . therefore, they were not sanctified with the sanctity of the Land [of Israel] even though it was the conquest of the majority [of the people] but in some of the laws it is like the Land of Israel and in some of the laws it is like outside the Land of Israel (see also Tractate Gittin 8a). And a person who purchases produce in Syria is not liable to separate from them doubtfully tithed produce because most of the produce that is sold in Syria comes from outside the Land of Israel, therefore if he said that they are tithed, he is believed because if he had desired, he could have said that they are from outside the Land of Israel and he would be believed, as it is taught in the Mishnah in Chapter 1 [Mishnah 3 of Tractate Demai] and elsewhere he is believed, here also, when he said: “they were from the Land of Israel and that I tithed them,” he is believed.
+שהפה שאסר – when he said that they are from the Land of Israel and they are liable for tithing, this is the [same] mouth that permitted when he said: “I have tithed them,” for just as we believe him in what he forbids when he stated that they are from the Land of Israel, he is believed also in what he permits when he said, “I tithed them.”
+משלי הן – from the field that I have here in Syria, he is obligated to tithe as the produce of Syria they (i.e., the Rabbis) decreed concerning the doubtfully tithed produce that was known to have grown there.
+ואם ידוע שיש לו שדה – and there isn’t here: “the mouth that prohibited is the mouth that permitted,” for since it is known that he has a field, it is not explicitly stated, that he brought the produce from his field but he was not trustworthy to state that they come from outside the Land of Israel, therefore, when he said, “I tithed them,” he is not believed, for there is the lack of a מיגו – he could have made an argument more advantageous for himself.
+
+Mishnah 12
+
+עם הארץ שאמר לחבר קח לי – as for example, that the member of the order for the observance of Levitical laws in daily intercourse (i.e., the חבר) was going to the market to purchase vegetables for himself and said to the person who does not observe certain religious customs regarding tithes and Levitical cleanness (i.e., an עם הארץ) said to him: “Buy for me also a bunch of vegetables and the member of the religious order for the observance of Levitical laws in daily intercourse took two undefined bunches – and did not explicitly state: “this one is for me, and that one is for the person who does not observe certain religious customs regarding tithes and Levitical cleanness, he is exempt from tithing that which he gives to the person who does not observe certain religious customs regarding tithes and Levitical cleanness, for there is a choice that when he gives it to the person who does not observe certain religious customs regarding tithes and Levitical cleanness, that is the one (i.e., the bunch) that he took initially for his own deeds, and that a person who is a member of the order for the observance of Levitical laws in daily intercourse does not exchange with what is his. Another explanation from the Jerusalem Talmud: A person who is an עם הארץ that said to a חבר: “Buy for me a bunch of vegetables and the seller is a חבר.” And he knows that the purchaser is buying for an עם הארץ and that the חבר did not purchase anting for himself, this bunch of vegetables is exempt from tithing of doubtfully tithed produce, for since the seller is a חבר and he knows that he (i.e., the purchaser who is a חבר) is buying for the needs of an עם הארץ , he doesn’t sell him unless he has tithed it, for this what we said above in Chapter Two [Mishnah 2] that is prohibited to sell to an עם הארץ unless he had tithed it first. But if the חבר purchased one for himself and one for the עם הארץ and hey became combined, he is required to tithe for perhaps what he sold him for himself was not tithed, for someone who sells to a חבר does not have to tithe and it is upon the purchaser to tithe, as we stated above in Chapter 2.
+ואפילו הן מאה – even if one of his became combined with one-hundred of that belonging to the עם הארץ.
+גלוסקין – a nice loaf of bread.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+המזמין את חבירו. אומר מע"ש – and where he stipulated/make a condition from the eve of the Sabbath (i.e., Friday), it is permitted to separate tithes but if he didn’t stipulate [from the eve of the Sabbath], it is forbidden, for it is taught in the Mishnah [Tractate Shabbat, Chapter 2, Mishnah 7]: “if it is a matter of whether or not it is getting dark, they do tithe what is doubtfully tithed produce,” but if it is definitely dark, they do not. But here we are speaking when his fellow invited him and did not lodge him, for if he did lodge him, it states above in Chapter Four [Mishnah 2]: “He eats with him on the first Shabbat, even though he doesn’t believe him regarding tithing.” Alternatively, there, [it refers to] a young man who married a virgin, and here on the rest of the Sabbaths.
+הרי הוא מעשר – but the Great Tithe/Terumah Gedolah (i.e., the 1/50th for the Kohen) he does not have to separate out for those who do not observe certain religious customs regarding tithes and Levitical cleanness (i.e., the עם הארץ) are not suspected regarded it [as they do tithe it – for failure to so invokes the death penalty], as we explained in Chapter 1 (see Mishnah 3), but on one out of one-hundred that he separates on the morrow, he says: “Behold this is First Tithe,” and the rest of the tithe which is nine [parts] that he is still liable for in order that there will be ten out of one-hundred, he measures for him the one and afterwards says: “this is the one that I made for [First] Tithe at first, it is made for the heave-offering of the tithe on the nine [parts] that are near it.
+מעשר שני – will be to its north or to its south, and will be redeemed with the coinage, and it is found that on the morrow, there is no need to separate tithe, other than the heave-offering of the tithe alone, and he eats and drinks the rest.
+
+Mishnah 2
+
+מזגו לו את הכוס – [cup of wine] on the Sabbath day.
+אומר וכו' – it is not enough for him for what he stipulated from the Eve of the Sabbath (i.e., on Friday), but he needs to once again say on the Sabbath: “When I come to eat and to drink what I shall leave [at the bottom] from the cup [of wine],etc.” In the Jerusalem Talmud, an objection is raised if when he says “from now it will be heave-offering,” for everything is mixed together and it becomes מדומע /mixed with heave-offering/Terumah in proportions sufficient to make the whole prohibited to non-priests (i.e., mixing secular with sacred things), and if when he says, “when I drink it” – it was not heave-offering, but only after that he drank it, and it was found that he was drinking eatables forbidden pending the separation of priestly gifts, and it answers that when he says, “from now and when I will drink it, it will be heave-offering,” and it is found that he didn’t drink eatables forbidden pending the separation of priestly gifts and also that it was not something mixed with heave-offering in proportions sufficient to make the whole prohibited to non-priests.
+בפיו – in the mouth of the cup.
+
+Mishnah 3
+
+שאינו מאמין לבעל הבית – on the tithes.
+וחושך גרוגרת אחת - he is prevented from eating one dried-fig corresponding to that of the heave-offering of the tithe [that the Levite gives to the Kohen] that he set aside, in order that he would not steal from the owner of the house.
+לא יחשוך (he should not diminish/withhold) – and purchase one dried-fig and eat for if he didn’t eat, he would be starving himself and he would diminish from his meal and it is found that he would diminish through this the work of the owner of the house for he is not able to perform his labor.
+לא יחשוך מפני שהוא תנאי בית דין – that the heave-offering of the tithe will be from the owner of the house and the Second Tithe from the worker, therefore, the owner of the house is obligated to give him the dried-fig that he set aside for tithing the heave-offering of the tithe.
+
+Mishnah 4
+
+הלוקח יין מבין הכותים – before they (i.e., the Rabbis) decreed regarding their wine, their wine was definitely eatables forbidden pending the separation of priestly gifts (i.e., טבל), but here we are speaking about someone who purchases on the Eve of the Sabbath at twilight or who purchases while it is still daytime and forgot to separate [tithes] until twilight, and then it is prohibit to separate [tithes] as it is taught in the Mishnah [Tractate Shabbat, Chapter 2, Mishnah 7]: “If it is a matter of doubt whether or not it is getting dark, they do not tithe that which is certainly not tithed produce,” therefore it is forbidden to establish for it a place for the establishment of a place is considered like setting something aside and that is forbidden at twilight, and because of this it (i.e., our Mishnah) does not teach in the concluding clause “and Second Tithe is redeemed for coins,” for since it is not permitted to establish for it a place to the north or to the south, it is impossible to redeem it, but [only] to designate for it a name, that he said, “that in the future I will separate,” is permitted, for all that much is not decreed at twilight.
+שאני עתיד להפריש – here it does not teach, “that I will separate tomorrow,” as it is taught above (see Chapter 7, Mishnah 1) regarding inviting one’s fellow over, for especially, when specifically when he doesn’t make fit for use by separating the priestly gifts other than what he is eating and drinking, they (i.e., the Rabbis) permitted him to separate for the morrow from the left-over of his food and his drink that remains on the rim of the cup, but to make fit for use all of the leather bottle/skin on Shabbat, they (i.e., the Rabbis) did not permit to him. But here he does not designate a name for the heave-offering of the tithe as in the segment dealing with doubtfully tithed produce as above, concerning the case of someone who invites his fellow (see again, Tractate Demai, Chapter 7, Mishnah 1) because regarding doubtfully tithed produce that he tithes, and they are his, he designates them for the heave-offering of the tithe in order to make things legally fit by giving priestly dues for the tithe and to consume it, but here, which is certainly eatables forbidden pending the separation of priestly gifts, he must give the [First] Tithe to the Levite and the Levite will designate it for the heave-offering of the tithe.
+ועשרה מעשר ראשון ותשעה מעשר שני – not exactly, for after he separated from one-hundred, two LOGS (i.e., 1/50th - the Great Terumah for the Kohen), and there remains ninety-eight, the [First] Tithe will not be other than ten LOGS less one-fifth and Second Tithe [will be] eight LOGS and eight tenths and one fifth of a tenth.
+מיחל ושותה (he regards as unconsecrated produce)– he begins and drinks. Another explanation: he pours and drinks. [The word] "מיחל" is like מיהל – the language from (Isaiah 1:22): “[Your silver has turned to dross;] Your wine is cut with water.” But the anonymous Mishnah comes from Rabbi Meir who said that even according to the Torah there is a choice, and that which remains in the bottom of the cup it is as It was separated from the outset. But it is not the Halakha but rather we hold according to the Rabbis who state that there is a choice/subsequent selection (i.e., the legal effect resulting from an actual selection or disposal of things previously undefined as to their purpose), but according to the Torah, there is no choice, and therefore, regarding something that is definitely eatables forbidden pending the separation of priestly gifts (i.e., טבל), he should not eat nor drink until he separates [tithes].
+
+Mishnah 5
+
+והוא בבית המדרש – on the Eve of the Sabbath (i.e., Friday) and he feared that lest he would sanctify the day and would not be able to tithe.
+
+Mishnah 6
+
+כלכלות – baskets.
+מעשרות זו בזו – the tithes that I have to separate from this basket will be placed in its neighbor.
+הראשונה מעושרת – [the first – basket- is tithed] and he separates from the second [basket] the tithes of both of them.
+של זו בזו ושל זו בזו הראשונה מעושרת – but the second [basket] is not tithed, for immediately when he said, “[the tithes] of this one are in that one,” the first [basket] was made legally fit and became exempted from the tithes, but when he returned and stated, “of this one are in that one,” it is found that he was separating from this one [basket] that already had been exempted through the other one which is liable, and we don’t separate tithes from that which is exempt on that which is required, and he didn’t say anything, and takes from the second [basket] and the tithes for both of them.
+מעשרותיהן מעשרות כלכלה בחברתה (their tithes are [designated such that] the tithes of each basket are in the other) – the tithes that are obligatory for these two baskets will be of one basket for the other, for he has designated the tithes of both of them as one and separates [tithes] from one for the other, and from the other for the one, for in each one, left eatables forbidden to be consumed prior to offering the priestly gifts (i.e.,טבל) in order to give tithes of its neighboring [basket]. But he does not separate [tithes] on them from another place, for he has designated a name and established the tithes of each one of them that are in the neighboring basked. Another explanation and this is essential: their tithes he tithes one basket with the other, he has designated by name and he separates [tithes] from whichever one that he wants and this is how we explain this matter of their tithes from either of them that I would want that the tithes will be a basket in his neighboring [basket].
+
+Mishnah 7
+
+מאה טבל ומאה חולין – that became combined/mixed together.
+נוטל מאה ואחד – he takes one hundred [parts] to separate from them First Tithe and Second Tithe according to the law of all eatables that are forbidden pending the separation of sacred gifts/טבל, and one [part] he takes from the one-hundred [of] unconsecrated produce for the heave-offering of the tithe (i.e., which the Levite gives to the Kohen) as if they were eatables forbidden pending the separation of sacred gifts, for the unconsecrated produce becomes like the eatables forbidden pending the separation of sacred gifts itself as regards the heave-offering of the tithe alone, but not as regarding to First Tithe and Second Tithe, and it is found that this loses through this mixture one [part] alone, as he is separating [tithes] from the unconsecrated produce. But the טבל/eatables forbidden pending the separation of priestly gifts that we are speaking about here is that they have had the Great Terumah (i.e., the 1/50th that goes to a Kohen) separated from it already, but the [other] tithes nor the heave-offering of the tithe have yet been separated from it.
+מאה טבל ומאה מעשר – that the heave-offering of the tithe had not been separated from the [First] Tithe and they became mixed together, he takes one-hundred [parts] of eatables that are forbidden pending the separation of sacred gifts/טבל to separate from them the tithes as explained above, and he takes one [part] from the one-hundred [parts] of [First] Tithe which are made like the טבל/eatables forbidden pending the separation of sacred gifts itself to make oneself liable for תרומת מעשר/ the heave-offering of the tithe (the 1/10th that the Levite gives to the Kohen) and there remained ninety-nine [parts], he separates from them the heave-offering of the tithe according to the calculations which are ten [parts] minus the tenth of a part. But if the [First] Tithe did not become combined with eatables forbidden pending the separation of sacred gifts/טבל, he would not separate any other than ten [parts] for the heave-offering of the tithe that are within it – [but] now that they had become mixed up with the eatables that are forbidden pending the separation of sacred gifts, he separates eleven [parts] minus a tenth, it is found that he loses one [part] less a tenth.
+מאה חולין מתוקנין ומאה מעשר – First [Tithe] from which the heave-offering/תרומה had not been separated out [for the Levite] that had become combined, he takes one-hundred parts for the sake of First Tithe in order to separate from them ten [parts] for the heave-offering of the tithe [that the Levite gives to the Kohen] that is in them and ten [parts] he takes from the one-hundred of unconsecrated produce that is legally fit for use following the separation of priestly dues as if they were First Tithe, for ten [parts] are for the heave-offering of the tithe and it is found that he loses ten [parts]. But, that we are not so stringent when they become combined with eatables forbidden pending the separation of sacred gifts/טבל to oblige separating from the eatables forbidden pending the separation of sacred gifts ten [parts] for the heave-offering of the tithe like the one-hundred of [First] Tithe, because of this is the law for every thing that becomes mixed that it returns to be like it was at its beginning therefore, the [First] Tithe returns to become like eatables forbidden pending the separation of sacred gifts but the טבל /eatables forbidden pending the separation of sacred gifts does not return to become like [First] Tithe.
+מאה טבל ותשעים מעשר וכו' לא הפסיד כלום – for since there is are in the טבל /eatables forbidden pending the separation of sacred gifts ten extra, we judge it as if it has provision from another place. And all eatables forbidden pending the separation of sacred gifts that became mixed with unconsecrated produce, if there are other eatables that are forbidden pending the separation of sacred gifts/טבלים that he can separate on this mixture from another place, he does not separate other than according to the calculation of the eatables forbidden pending the separation of sacred gifts alone. But here, when the טבל/eatables forbidden pending the separation of sacred gifts is greater by ten on [the First Tithe] we calculate as if they are from another place and one separates from them according to the calculation of eatables forbidden pending the separation of sacred gifts/טבל alone, and he doesn’t lose anything.
+כל זמן שהטבל מרובה – and it will be greater by ten, and this is brought in the Jerusalem Talmud.
+
+Mishnah 8
+
+עשר שורות של עשר עשר כדי יין – that are arranged in the Land [of Israel] that in every matter that you count whether from the east to the west or from the north to the south, you will find ten rows [jugs of wine] ten which are one-hundred jugs [of wine].
+שורה החיצונה אחת מעשר – one earthen wine jug that is in the outer row, I have established as [First] Tithe on the other earthen wine jugs that I have.
+ואין ידוע איזה – [it is not known which] outer row, for behold there are four outer rows corresponding to the four directions.
+נוטל שתי חביות באלכסון (he must take two barrels from diagonally opposite corners) – one to the southeastern corner and second to it in the northwestern corner, for each earthen jug [of wine] that is in the corner is counted for two directions, and he should fill up from both of them one earthen jug [of wine] and it will be tithed [as heave-offering of the tithe for the one-hundred jugs].
+חצי שורה החיצונה אחת מעשר (a half of one outside row is designated as [First] Tithe [for fifty jugs])- but if he said, one earthen jug [of wine] that is in the middle of the outer row, it I have established as [heave-offering of the First] Tithe on the other earthen jugs [of wine] that I have.
+ואין ידוע איזה – [and it is not known which] half row from the four outer rows.
+נוטל ארבע חביות מד' זויות – because there is on each corner from he two halves that are in the two outer rows that are near it, and he fills up one earthen jug from those four one and it will be the [heave-offering of the] tithe.
+שורה אחת מעשר – but if he said, one earthen jug [of wine] that is in one row from these ten rows – it I have established for [First] Tithe and it is not known in which row it is.
+נוטל שורה אחת באלכסון – that is to say, he takes ten earthen jugs from one row from the southeastern corner until the northwestern corner, or from the southwestern corner until the northeastern corner and he fills from all of these ten earthen jugs [of wine] one earthen jug and it will be [the heave-offering of the First] . But for what reason does he take in a diagonal line and he doesn’t take from one entire row straight from east to west or from north to south? For when he takes in a diagonal line, whether one counts all the entire rows from east to west or whether that he counts them from north to south, it is found that he takes one earthen jug [of wine] from each and every row, what is not the case if he were to take one row the length of from east to west or from north to south.
\ No newline at end of file
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+Bartenura on Mishnah Demai
+ברטנורא על משנה דמאי
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Demai
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-sefaria.org
+
+Bartenura on Mishnah Demai
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+הקלין שבדמאי – that the Sages were lenient with regard to these produce which are mentioned in our Mishnah to not tithe what is doubtfully tithed, because their presumption is that they come from that which is ownerless because they are not important and they have two aspects of doubtfulness: there is a doubt that they come from that which is ownerless and they are exempt from the tithes. And even if you can say that they come from what is guarded and are liable for tithes perhaps they were tithed. Butדמאי /doubtfully tithed produce are the grain and the fruit that are taken from those who are not observing certain religious customs regarding tithes for they are suspect on tithing. But a חבר/member of the order for the observance of Levitical laws in daily intercourse who purchases produce from those who are not observing certain religious customs regarding tithes/עמי הארץ must separate from them only the heave-offering of the tithe and the Second Tithe if it is the year of the Second Tithe (i.e., years 1, 2, 4 and 5 of the seven-year cycle), but [regarding] תרומה גדולה/the Great Tithe (i.e., two percent) those who are not observing certain religious customs regarding tithes are not suspected [of violating] because it [is punishable] by death, and there is no limit/definite quantity or size that one piece of wheat can exempt all of the pile and everyone is careful concerning it. But First Tithe and the Tithe of the Poor there is no need to remove from that which is doubtfully tithed even though those who do not observe certain religious customs regarding tithes are suspected of [not observing] them, because the owner of the produce can say to the Levite or to the poor person who come to take the tithes: “bring proof that this produce is tithed and take it,” for we hold in every place (see Tractate Bava Kamma, Chapter 3, Mishnah 11): “He who wants to exact [compensation] from his fellow bears the burden of proof.” But [regarding] the heave-offering of the tithe, one doesn’t say this, for a person who eats produce that is forbidden pending the separation of sacred gifts that were not separated from it is liable for death and because of the prohibition, we separate out for the heave-offering of the tithe, and also Second Tithe in order that they will not consume it in a state of ritual impurity, or that they should not eat it outside of Jerusalem.
+השיתין – desert/wild figs.
+הרימין (lote) – it is explained in the Arukh as POLTZARA”KI in the foreign language.
+והעוזרדין (sorb-apply/crab-apple) – In Arabic ZA’A’RUD, and in the foreign language SORBISH.
+ובנות שוח – white figs that grow every three years , and grow in the forests.
+ובנות שקמה (young sycamore trees) – a fig that is grafted with a platanus.
+ונובלות תמרה – dates which do not ripen on the tree and they detach them and place them one upon the other until they ripen. But there are those who say that the inferior quality of dates are dates that the wind blew them down prior to their ripening.
+גופנים (late grapes) – grapes that they place them in the vine at the end of the harvesting season and they ripen with difficulty.
+הנצפה – caper-bush that they call in the foreign language KAIPRI.
+האוג (red berry of the Venus summachtree) – a red fruit that we call in the foreign language KORNIOLI. But Maimonides says that it is a tree that makes a kind very red clusters of grapes, and we call them in the foreign language SUMMACH. But this fruit was not important in Judea.
+והחומץ – at first, the wine that was in Judea would not ferment because they would bring from it libations and all the vinegar that was in Judea was not in it but rather from the husks and stalks of (pressed) grapes, seeped in water,, used ass an inferior wine; therefore the vinegar in Judea is exempt [from tithing]. But after the libations were abolished and the vinegar came from the wine, the vinegar was liable for being doubtfully tithed even in Judea like in the rest of the places.
+והכוסבר (coriander) – like (Exodus 16:31): “[The house of Israel named it manna;] it was like coriander seed, [white and it tasted like wafers in honey];” the Jerusalem Targum calls כוסבר – KOLIANDARO in the foreign language.
+דיופרא (a species of figs) – bearing its fruit twice a year. דיו in the Greek language is “two.”
+שקמונה – name of a place.
+המוסטפוס (fruit burst open – naturally or through scarification) – that ripened on the tree until it burst open from on its own. For all of these are important and their presumption is that they don’t come from something ownerless. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+דמאי אין לו חומש – a person who redeems Second Tithe of doubtfully tithed produce does not give the extra one-fifth (i.e., if he is only bringing the monetary value of his produce and not the actual produce to Jerusalem) because since most of those who are not observing certain religious custom regarding tithes/עמי הארץ – do tithe. Therefore, the principal that is indispensable (i.e., does not invalidate an act by omission) according to the laws of the Torah is brought according to the Rabbis, but the [added] one-fifth is not indispensable according to the Torah can be consumed.
+ואין לו ביעור – at the end of three years, a person is obligated to remove/destroy all of his tithes, as it is written (Deuteronomy 26:13): “[you shall declare before the LORD your God:] ‘I have cleared out the consecrated portion from the house [- and have given it to the Levite, the stranger, the fatherless and the widow, that they may eat their fill in your settlements’],” but the Rabbis did not institute this with doubtfully tithed produce.
+ונאכל לאונן – for certainly [tithed] Second Tithe is prohibited to a mourner before the burial of a kinsman/אונן as it is written (Deuteronomy 26:14): “I have not eaten of it while in mourning,” but Second Tithe of doubtfully tithed produce, they (i.e., the Rabbis) did not make a decree concerning this.
+ונכנס לירושלים ויוצא – it is redeemed and consumed outside of Jerusalem, which is not the case concerning definitely [tithed produce] which the walls [of Jerusalem] retain/protect and people are unable to redeem it and to remove outside the wall [of Jerusalem] after he has entered, but with doubtfully tithed produce, it is not decreed.
+ומאבדים מעוטו בדרך (and they lose/abandon a small portion of it on the roads) – if it was doubtfully tithed Second Tithe on the roads in a place where there are hords of wild beasts or robbers, even if there was a small amount and he could bring it without trouble or without loss , it does not concern/worry him and he leaves it to be abandoned on the road in the place where he is. And Maimonides explained that if at the time that he is bringing Second Tithe of doubtfully tithed produce in Jerusalem and a small amount was lost to him on the way, it should not concern him, what is not the case with certainly tithed produce that he must bring all of it up or its monetary value [plus the added one-fifth] and not lose any of it on the way.
+ונותנים אותו לעם הארץ – to eat in Jerusalem, and even though he is suspected of consuming it while in a state of ritual impurity, which is not the case with certainly tithed [produce] that we don’t hand over to a person who does not observe certain religious practices related to tithes (i.e., an עם הארץ ) because he is not careful to consume it in a state of ritual purity.
+ויאכל כנגדו (and he consumes its equivalent) – corresponding to what he gave to a person who does not observe religious practices related to tithes , he takes from his possessions and consumes with the ritual purity of the Second Tithe in Jerusalem.
+ומחללים אותו כסף על כסף (and they redeem it [exchange its redemption money] silver for silver) – if he has silver coins of Second Tithe of doubtfully tithed produce and he needs it, he is able to redeem it for unconsecrated silver coins, what is not the case with certainly tithed [Second Tithe] that he doesn’t redeem silver for silver but rather Selas of the two kings that he can redeem one for the other if the second is current coinage but that of [only] one king, he cannot for this is not the manner of redemption, but for doubtfully tithed produce, it is permitted.
+כסף על נחשת (silver for copper) – even it is not an emergency, but of certainly [tithed produce] in an emergency one can [make this exchange], but not in a time which is not an emergency.
+ויחזור ויפדה את הפירות – we have this reading, and we don’t have the reading of"ובלבד שיחזור ויפדה" /provided that he again redeem the produce [for money].” And this is what he said: And he can return and redeem the produce if he wants, the words of Rabbi Meir, but the Sages say: He cannot return and redeem them but rather, he brings up the produce to Jerusalem [and consumes it there]. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+הלוקח לזרע – he purchased grain to sow it, he is exempt [from tithes] with doubtfully tithed produce, whereas eatables which ae forbidden pending the separation of sacred gifts, is definitely prohibited to sow [with them].
+ולבהמה – he purchased from the beginning to feed his cattle he is exempt [from tithing] that which is doubtfully tithed. But if he purchased from the beginning for humans and changed his mind regarding it [and gave it] to his cattle, he is liable to tithe that which is doubtfully tithed.
+וקמח לעורות – to tan the hides.
+מכזיב ולהלן – Keziv is the end of the place where those who came up from Babylonia conquered and from there and onwards, those who came up from Egypt conquered, but those who came up from Babylonia did not conquer, but they were not liable for [tithing] doubtfully tithed produce other than from those lands that those who came up from Babylonia conquered alone, therefore from Keziv and onwards is exempt from [tithing] that which is doubtfully tithed, and we don’t worry that perhaps from the produce of the Land [of Israel] that those who came up from Babylonia brought there, for the presumption of that which is outside the Land [of Israel] is exempt until it is known to you that it is liable, and the presumption of the Land of Israel is that it is obligatory until it is known to you that it is exempt.
+חלת עם הארץ – that the kneader/baker who is a member of the order for the observance of Levitical laws in daily intercourse prepared for him and wants to give to it to a Kohen who is a member of the order of Levitical laws in daily intercourse is exempt from tithing.
+והמדומע – a person who does not observe certain religious customs concerning tithes that fell to him a Seah of heave-offering in less than one-hundred Seah of unconsecrated produce, that everything became mixed in proportions sufficient to make the whole prohibited to non-priests, that is to say, a mixture of heave-offering and he gives everything to a Kohen, he is exempt from tithing that which is doubtfully tithed.
+והלקוח בכסף מעשר – that he acquired doubtfully tithed produce with the monies of Second Tithe, whether they are the monies of Second Tithe of produce doubtfully tithed or with the monies of Second Tithe that are definitely [tithed], he is exempt from tithing.
+ושירי מנחות – that the person who takes a handful of the meal offering which the priest takes to be put on the altar and the left-overs are eaten by the Kohen and we don’t worry that perhaps a person who does not observe certain religious customs concerning tithes (i.e., an עם הארץ) brings something that is not legally fit for use by giving the priestly dues.
+שמן ערב (spiced oil) – balsamum oil, and there are those who interpret olive coil that is combined with myrrh and aloe and spices.
+
+Mishnah 4
+
+מערבין בו – the joining of borders and the joining of courtyards.
+ומשתתפין בו -the merging of alleyways and even though that he did not see it, because if he wanted, he could declare all his property ownerless and would be poor and it is appropriate for him, and this is taught in the Mishnah (Tractate Demai, Chapter 3, Mishnah 1): We feed the poor people doubtfully tithed produce, now also it is appropriate for him.
+ומברכין עליו – the prayer after the meal/ברכת המזון.
+ומזמנין עליו – and even though he ate while sinning hat he wasn’t poor, for if he wanted he could declare ownerless all his possessions and he would be poor and it would be appropriate for him.
+ומפרישין אותו ערום – when he comes to separate from it the heave-offering of the tithe [for the Levite] and he Second Tithe, he is able to separate it and he is naked and does not need to make a blessing, for if he made a blessing, we require (Deuteronomy 23:15): “let your camp be holy,” but it is not.
+בין השמשות – on the eve of the Sabbath, for when it doubtfully dark we tithe the doubtfully tithed, but we don’t tithe that which is definitely tithed.
+אם הקדים מעשר שני לראשון – if he separated out the Second Tithe prior to his separating out the First Tithe in order to take the heave-offering of the tithe that is in it, it does not matter. What is not the case regarding definitely tithed where it teaches in the Mishnah (Tractate Maaser Sheni, Chapter 5, Mishnah 11) (Deuteronomy 26:13): “just as you commanded me,” but if he separated Second Tithe prior to the First [Tithe], he is not able to confess (Deuteronomy 26:5-10).
+הגרדי – the weaver.
+חייב בדמאי – for on his body he gives it and anointing is considered like drinking.
+והסורק (the wool comber) – with a comb he places on the wool it is like oil to anoint/pour oil the utensils and he is exempt from tithing that which is doubtfully tithed.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אלו דברים. בכל מקום – even from Keziv and further out, If he purchased them from those not observing certain religious customs regarding tithes/עמי הארץ that it is known that they came from the Land of Israel, for it is distinguishable that there are none like them in appearance other than from the Land of Israel.
+כל המשתמש ממנו פטור – even in the Land of Israel that is more recognized and one does not come to exchange them (i.e., the rice that is grown outside the Land of Israel) with the rice of the Land of Israel. But the rest of the things that are mentioned in our Mishnah (i.e., pressed figs, dates, carobs and cumin) there are those from them in the Land of Israel that are similar to those that are outside of the Land [of Israel], but those are that are important that it is custom to carry them because of their importance to places that don’t have a similar kind, required tithing, for it is known that they are from the Land of Israel.
+
+Mishnah 2
+
+להיות נאמן – on the tithes and that his produce will not be doubtfully tithed from here and onwards.
+את שהוא לוקח – [what he purchases] in order to sell, for whereas in order that he eats it, it is taught in the first clause [of our Mishnah]: “he tithes what he eats.”
+ואת שהוא מוכר – from the produce of his lands.
+על עצמו אינו נאמן – for behold he consumes something that is not legally fit for use by giving the priestly dues when he is a guest with those who do not observed certain religious customs regarding tithes/עם הארץ. But Rabbi Yehuda holds that he doesn’t lose his trustworthiness through this. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+להיות חבר – in the matter of ritual purity, which is being separate and that his clothing and his drinks will be ritually pure. And even a Sage/תלמיד חכם (i.e., a “Fellow”) is not trustworthy with regard to ritual purity until he accepts upon himself the words of the members of the order for the observance of Levitical laws in daily intercourse, unless he is an Elder/זקן and sits in the academy/ישיבה, and a person who accepts upon himself the words of members of order for the observance of Levitical laws in daily intercourse needs to accustom himself for thirty days and afterwards his clothing and his drink will be ritually pure. And there is no acceptance of the words of the members of the order for the observance of Levitical laws in daily intercourse with less than three members, unless the member is a Sage/ תלמיד חכם that does not need to be before three members. And not only this but also that others accept before him.
+לח ויבש – and they don’t transmit ritual purity to a person who does not observe certain religious customs regarding tithes/עם הארץ , for it is prohibited to cause ritual impurity to unconsecrated produce in the Land of Israel.
+ואינו לוקח ממנו לח – but he does acquire something dry from him that was not susceptible to receive ritual impurity all the while that something liquid does not come upon it. But the person who does not observed certain religious customs regarding tithes (i.e., עם הארץ ) is believed to state that it was susceptible [to receive ritual impurity] but was not defiled.
+ולא יתארח אצל עם הארץ – so that he will not become ritually impure and come and defile his purity.
+ולא מארחו –[nor host] a person who does not observe certain religious customs regarding tithes.
+אצלו בכסותו – that the clothing of a person who does not observe certain religious customs regarding tithes/עם הארץ, his ritual defilement is more severe than the ritual defilement of person who does not observe certain religious customs regarding tithes himself for we suspect that perhaps his wife sat on them while she was a menstruant woman and the clothing of a person who does not observe certain religious customs regarding tithes is Levitical uncleanness arising from someone with gonorrhea’s immediate contact by treading or leading against to the Pharisees. Alternatively, for this reason they said that he cannot host him (i.e., a person who does not observe certain religious customs regarding tithes) other than with his clothing for from the contact itself, he can be more careful from contact with his clothing.
+אף לא יגדל בהמה דקה – that it is forbidden to raise [small] cattle in the Land of Israel that won’t graze in the fields of others.
+ולא יהא פרוץ בנדרים – for he will ultimately will come to desecration.
+ולא יהא פרוץ בשחוק – for laughter and light-headedness will accustom a person to licentiousness.
+ומשמש – [and serve] the Sages in the House of Study.
+לא באו אלו לכלל – that their matters do not touch upon purity. And the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+הנחתומים – a baker who observes certain religious customs regarding tithes (i.e., he is a חבר) who purchased grain from aa person who does not observe certain religious customs regarding tithes (i.e., an עם הארץ ) which is doubtfully tithed produce, the Sages did not obligate him to separate [tithes].
+אלא כדי תרומת מעשר – [the heave-offering of the tithe that the Levite gives to the Kohen] which is one out of one-hundred (i.e., 1/100) but not Second Tithe (In years 1,2,4 and 5 of the seven-year cycle which is eaten in Jerusalem), because the officers of the king and his taskmasters beat them in every hour and say to them: see them cheaply, the Sages did not force them to give the Second Tithe for its trouble is great for one needs to consume it I Jerusalem. And especially when one sells it to a person who observes certain religious customs regarding tithes, for the person who acquires it separates out the Second Tithe, but if he sells it to someone who does not observe certain religious customs regarding tithes, he is liable to separate out the Second Tithe before he sells it.
+החנונים – [the storekeepers] who sell a little bit at a time in the store, are not permitted to sell that which is doubtfully tithed, for since they profit a great deal on them, it is upon them to make things legally fit for use by giving the priestly dues. Alternatively, because they regularly sell to young children so that the young children will not eat that which is not legally fit for use by giving the priestly dues.
+כל המשפיעים (all wholesale dealers) – who sell with great abundance together.
+במדה גסה – further on it explains what is a selling in bulk.
+רשאין למכור את הדמאי – it is the manner of man sellers together to increase on the measure and for that reason, they were called wholesale dealers who make an overflowing measure and add to the measures, and because of this they did not place upon them to separate out [tithes] on the doubtfully tithed produce other than for someone who purchases from them.
+סיטונות (wholesale provision merchants) – they are the large business men who purchase grain from those who own it and sell it to storekeepers in a large measure/bulk.
+
+Mishnah 5
+
+את שדרכו להמדד בדקה ומדדו בגסה – we have the reading.
+טפילה דקה לגסה (the small quantity is subject to the [rules governing] large quantities) – and he is exempt [from tithing doubtfully tithed produce] when he sells in bulk and we don’t say since that it is his manner to be accustomed to small amounts, he is liable [to tithe doubtfully tithed produce] when he measures with bulk/large quantities.
+ובלח דינר – a measure that has what is worth a Denar, because the measure was not known for that which was wet, for the market price always changes, therefore, they estimated in monetary value.
+אכסרה (in a lump) – not by measure and not by weight but rather according to an estimation, and he is exempt [from tithing doubtfully tithed produce] for it is like one is selling in bulk. But the Halakha is not according to Rabbi Yossi.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מאכילין את העניים דמאי – even if they are members of the order for the observance of Levitical laws to daily intercourse and one needs to inform them and the one who wishes to tithe will tithe them.
+ואת אכסניא – army of the king of Israel that passes from place to place and it is upon the people of that place to support them, they feed them doubtfully tithed produce, at the time when it passes, but if he stayed there overnight, it is obligatory to make things legally fit for use by giving the priestly dues.
+רבן גמליאל היה מאכיל את פועליו דמאי – they were poor. But the Halakha is not according to Rabban Gamaliel for since he is liable for their food, it is found that he repays his obligation with doubtfully tithed produce.
+ואת שאינו מעושר למעשר – and the give him at a higher price because of his tithings, and it would be found that every person is eating that which is legally fit for use by having given the priestly dues. But the School of Shammai, according to their reasoning that states, they don’t feed the poor people doubtfully tithed produce.
+הרוצה לתקן יתקן – for the doubtfully tithed produce was not permitted to the poor other than when they eat one meal with the owner, but the produce that would come into their hands, it is obligatory for them to tithe the doubtfully tithed produce. You can also deduce it from as it is taught in the Mishnah: “We feed the poor doubtfully tithed produce,” but it does not teach that the poor eat doubtfully tithed produce. Such Maimonides wrote.
+
+Mishnah 2
+
+לחזום (to trim leaves of vegetables for the sake of lightening the burden) – to cut and to sever but there is nothing similar to it in the Mishnah.
+להקל ממשאו – that it will it will not weigh upon him.
+לא ישליך עד שיעשר – lest those not observing religious customs regarding tithes and Levitical cleanness find them and eat them when they are not legally fit for use by giving the priestly dues, and it is found that he places a stumbling-block [before them]. But these words concern vegetables that are put up in bunches (which are subject to tithes from the time they are tied), for if they are not gathered in bunches, they are not yet obligated in tithes.
+הלוקח ירק מן השוק – and he took tied up bundles of vegetables in his hand whose value was known as such and -such bundles for a penny, and after he had taken them, he changed his mind upon them to return them to the seller.
+לא יחזיר עד שיעשר – and he will give him the cost of the tithing that he sets aside, for when when he lifts them they became his, and he is liable for them to tithe them.
+שאינו מעושר אלא מנין – this [word] "מעושר" its meaning is "מחוסר"/lacking, meaning to say, he already bought them through lifting them and nothing was lacking other than to count them, for he already knew such-and-such bundles for a penny.
+היה עומד ולוקח – but he did not take them in his hand and he did not lift them up.
+טוען אחר – another load of vegetables.
+
+Mishnah 3
+
+לא יצניע עד שיעשר – since it is forbidden to remove from his hand something that is not legally fit for use by giving the priestly dues.
+
+שאין אדם רשאי למכרו דמאין – as for example at a small quantities (i.e., retail) as we stated in the chapter above (Tractate Demai, Chapter 2, Mishnayot 4-5).
+לא ישלח לחבירו דמאי – in a small measuer, but he sends him a large measure, since he is permitted to sell it in a large measure.
+רבי יוסי מתיר – permits sending to his friend something that is definitely tithed, even in a small measure, as long as he informs him. But Rabbi Yossi agrees that with something doubtfully tithed, it is forbidden with a small measure. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 4
+
+לטוחן כותי – to a Cuthean who mijlls grain.
+הרי אלו בחזקתן – - they do not suspect that perhaps they switches those that were made legally fit for use by giving the priestly dues with others that are not legally fit for use.
+לטוחן עובד כוכבים דמאי – for an idolator is suspected of exchanging. But after [the effigy] of a dove was found at the top of Mount Gerizim that they were worshipping it, a Cuthean is [considered] like an idolater.
+אצל העובד כוכבים כפירותיו – and the produce of idolaters are exempt from tithing. But the first clause [of the Mishnah] because it was the manner of people to bring many baskets of wheat and to leave them with the miller, we suspect lest this basket was exchanged with other baskets of Israelites which are doubtfully tithed, but regarding produce one is not able to say lest he exchanged them with produce of an Isaelite but rather lest the idolater exchanged them with his produce, therefore they are like the produce of the idolater. But Rabbi Shimon holds that even with produce we suspect lest they were exchanged in the house of the idolater with produce of another Israelite, for just as this Israelite deposited his produce in the hands of an idolater, so there is reason to suspect lest another Israelite is among those who are suspect sn tithing, he also deposited [produce] in his care and these were exchanged with those. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 5
+
+פונדקית – mistress of the inn and those who travel on the way lodge with her [at the inn].
+מעשר את שהוא נותן לה – a person who is a member of the order for the observance of Levitical laws in daily intercourse doesn’t release anything from his hand that is not made legally fit for use by giving the priestly dues.
+ואת שהוא נוטל ממנה – for even though someone not observing certain religious customs concerning tithing is not suspected of exchanging as we stated above (in Mishnah 4), the mistress of an inn is suspected of exchanging, which she intends for good and gives from her own which is better to a person who is a member of the order for the observance of Levitical laws in daily intercourse, for she says to her heart that it appropriate that I will feed from own which is worm and good to a member of the order for the observance of Levitical laws in daily intercourse and I will take his which is cold and worse.
+אין אנו אחראין לרמאין – that is to say, the responsibility of deceivers is not upon us to guard them that they will not eat something that is not tithed. Therefore he does not tithe what he gives her (i.e., the mistress of the inn) and if the mistress of the inn acquires it for herself and to eat it when it is not legally fit for use by giving the priestly dues, the person who is a member of the order for the observance of Levitical laws in daily intercourse has nothing from this and does not tithe other than what he takes alone. But Rabbi Yossi holds that she intends to steal. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 6
+
+המתקלקל – bread or a cooked dish that spoiled.
+אמר רבי יהודה – In the Jerusalem Talmud it explains that the first clause is also the words of Rabbi Yehuda. And this is what he said: Because she is suspected of exchanging that which is spoiled, these are the words of Rabbi Yehuda for Rabbi Yehuda states that she desires the well-being of her daughter, etc.
+בנותן לחמותו שביעית – by giving her to bake and to cook in the seventh year.
+שאינה חשודה להאיל את בתה שביעית – for the seventh year is more stringent to them and even if it [what she had prepared] would be spoiled, she would not exchange it for seventh year produce. And the Halakha is according to Rabbi Yehuda.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+הלוקח פירות. בשבת יאכל על פיו – for the fear of the Sabbath is upon him, for they fear to violate the Sabbath and to lie on the Sabbath more than on the weekdays.
+תרומת מעשר של דמאי – And for this, [the Mishnah] took [the language] the “tenth of the tenth” (i.e., what the Levite must give to the Kohen after receiving his share of the “tenth”- after the original first two percent had been given to a Kohen by an Israelite), for the ignoramuses were suspected of this (i.e., of not fulfilling this Mitzvah) for they hold that [by not fulfilling it] it [is not punishable] by the death-penalty all the while that the First Tithe is not separated, but the Great Terumah/priest’s due (i.e., the initial two-percent that went to the Kohen), they are not suspected of [not fulfilling] it. But the “tenth-of-the-tenth” where one out of one-hundredth [of the portion which] is [questionably tithed] returned to its place (i.e., original pile), with less than one-hundred portions [fully tithed] all of it is “suspect.”
+שואלו ואוכל על פיו – For after it is called by name “Terumah”/priest’s due, the fear of “suspicion” of the ignoramus who is seen to lie. And the Halakha is according to Rabbi Shimon Shezuri.
+
+Mishnah 2
+
+המדיר את חבירו שיאכל אצלו – for he said to him: “I make a vow [of abstinence] on what you cause me benefit, if you don’t eat with me.
+שבת הראשונה – of the wedding meal of a young man who married a virgin, they permitted him to eat with him (who had doubtfully tithed) because of fear.
+
+Mishnah 3
+
+אין צריך לקרות שם למעשר עני של דמאי – for those not observing certain religious customs regarding tithes, they are not suspect regarding the Poor Man’s tithe for they know that the produce that is subject to sacred gifts are [punishable] by death and they set it aside and take it for themselves.
+וחכמים אומרים – nevertheless they designate it, for he doesn’t lose anything through this, and he does not need to separate and give them to the poor because the poor regarding himself removes something from his fellow and (see quote from Tractate Bava Kamma, Chapter 3, Mishnah 11): “He who wants to exact [compensation] from his fellow bears the burden of proof.”
+
+Mishnah 4
+
+מי שקרא שם לתרומת מעשר של דמאי – that stated that the heave-offering of the tithe (i.e., by which the Levite gives a Kohen one-tenth of what he had received from an Israelite) that I am obligated to separate from this pile, will be placed in the north or in the south and he should not set it aside. But the heave-offering of the tithe of doubtfully tithed produce that he took because the Israelite designated it and gave it to the Kohen and he takes the tithe for himself, but the heave-offering of that which is definitely required being tithed an Israelite does not designate it, but rather he gives the tithe to the Levie and the Levite separates the heave-offering of the tithe and gives it to the Kohen.
+לא יטלם – in order to give them to the Kohen or to the poor person that is in the courtyard or that is the alleyway, for it is forbidden to give gifts to the Kohen or to the poor on Shabbat. But when he is accustomed to eat with him, meaning to say who regularly eats at his table, it is permitted, as long as he informs them that they are the heave-offering of the tithe or of the Poor Man’s tithe, for if he does not inform them and they think that he is feeding them from his own, it would be like feeding his guests heave-offering and/or Poor Man’s tithe(s) which is forbidden.
+
+Mishnah 5
+
+אינו נאמן – for even if he would find that he acquired it from someone who is not [deemed] trustworthy, he is able to escape and to state: “in my eyes, he was trustworthy.” But when he stated to him: “from a certain person” (i.e., the agent was believed) he was not able to escape, for he is not permitted to take it from another person.
+
+Mishnah 6
+
+איש פלוני נאמן ה"ז נאמן – even though that he was not worthy to be believed since he himself is suspect, there is a leniency that they made with an lodger/guest because of providing for his life. And especially when he doesn’t know a person there, but if he knows a person there, he should not take from anyone other than a specialist.
+מי כאן מוכר ישן – for he fears lest they will feed him “new” grain (see Leviticus 23:14 and Tractate Menahot, Chapter 10, Mishnah 5) prior to the Omer being offered up as a sacrifice, and most of those not observing certain religious customs regarding tithes are not suspected on that which is “new” and if is like doubtfully tithed produce for most of those who are not observing certain religious customs regarding tithes do tithe, therefore, they were not so stringent upon themselves that we would say that they are rendering a service to each other [by mutual recommendations]- you testify about me and I will testify about you.
+
+Mishnah 7
+
+החמרים – that bring grain from the inexpensive place to the more expensive place.
+אין נאמנים – for surely they are rendering a service to each other [by mutual recommendations] and he praises his colleague [and his grain] in this city in order that his colleague should praise his [grain] in another city.
+ר' יהודה אומר נאמנים – for since most of those who are not observing certain religious customs regarding tithing do tithe, with doubtfully tithed produce they are lenient because of the lives of the people of the city that that those who sell grain and produce would regularly come there. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+הלוקח מן הנחתום – when the baker [who does not observe certain religious customs regarding tithing] sells [loaves of bread] in large measures (i.e., bulk), a person who purchases from him is obligated to make things legally fit for use by giving the priestly dues, and the baker is exempt [from tithing]. But surely, in that it is taught in the Mishnah above in chapter 2 (in Mishnah 4) that bakers are obligated to separate so that there is a measure for a limit for the heave-offering of tithe [which is given to the Levite] and Hallah [given to a Kohen, usually one forty-eighth for a commercial baker as opposed one twenty-fourth for a private person]. There (i.e., in Tractate Hallah, Chapter 2, Mishnah 4) it is speaking about a person who sells in small quantities (i.e., retail) because he profits greatly, they {i.e., the Rabbis) placed upon him [the responsibility] to tithe; alternatively, because the young children that purchase from someone [who sells] in small portions (i.e., retail), in order that they will not consume eatables forbidden pending the separation of sacred gifts, they (i.e., the Rabbis) placed upon him [the obligation] to make things legally fit for use by giving the priestly dues. The terms מדה גסה/large quantities and דקה/small quantities is explained at the end of the second chapter [of Tractate Demai, Mishnah 5].
+נואל כדי תרומת מעשר – which is one [part] in one-hundred (i.e, 1/100) and so he can give Hallah [to the Kohen] one in forty-eight [parts] (i.e., 1/48). But he should not separate them from the loaf that he purchased from the baker, but rather established for them a place and leaves them attached in their place.
+אחד ממאה ממה שיש כן – from everything that is here, implying, even with according to the quantity of Hallah that he separated is made into a tithe, and it is found that he separates the tithe (i.e., First Tithe) even from the Hallah portion.
+ושאר מעשר – that is another nine [parts] that are next to it, he established a place for the entire [First] Tithe, and that one that one-part that I called it by the name of “[First] Tithe} at first is made into the heave-offering of the tithe (i.e., that which the Levite gives to the Kohen) on the nine [parts] that are near it.
+והשאר חלה – one out of forty-eight [parts] (i.e., 1/48) that I separated out as Hallah [for the Kohen].
+ומעשר שני בצפונו או בדרומו – he establishes for himself a place and afterwards he redeems it, but he does not need to add the [additional] one-fifth.
+
+Mishnah 2
+
+נוטל אחד משלשים ושלש ושליש – which is one-third from one-hundred (i.e., thirty-three and one-third). And the Seah that he takes there has three thirds, two of them for the heave-offering which is two from one-hundred (i.e., 2/100 or 1/50) and one for the heave-offering of the tithe which is one out of one-hundred (i.e., 1/100). And he states regarding that Seah that he took one out of one-hundred that is here, whether all of it, which is a third of that Seah.
+הרי הוא בצד זה חולין – its explanation: it should remain unconsecrated like it is now in is eatables that are forbidden pending the separation of sacred gifs at the side of the two-thirds that are with him, and the rest, which is two third-thirds will be heave-offering on everything.
+מהחולין שיש כאן – that is the third that I spoke of that should remain unconsecrated, behold this is at the side of that tithe.
+ושאר מעשר – that is another nine next to this one-third, those ten thirds will be a tithe on the one-hundred thirds. And not exactly ten, but rather a bit less according to the when we reach the [various] years of Terumah.
+זה שעשיתי מעשר – that is the one-third that he designated by name to be Tithe first is made the heave-offering of the tithe on the nine thirds. But not a complete third, but rather missing a small amount. And for this it is stated from that unconsecrated that is here, which implies, but not all of the unconsecrated produce. But our Mishnah is like Abba Eleazar ben Gomel who stated at the end of the chapter כל הגט /”All bills of divorce” (Tractate Gittin 31a): just as the owner has the permission to separate the priestly gift of the Great Terumah (i.e., Terumah Gedolah – which is 1/50 which goes to a Kohen), so too he has the permission to separate the heave-offering of the tithe (i.e., the one-tenth of which the Levite ordinarily gives to the Kohen after receiving the First Tithe). And he is also permitted to separate the heave-offering of the tithe through a generous estimation in the chapter "כל המנחות באות מצה"/”All meal offerings are brought unleavened” (in the fifth chapter of Menahot 54b-55a), therefore, that one-third that he separates [to be donated] from the whole even though is was appropriate to be missing a little bit, with a generous portion/good will, he separates [these tithes] and it is permitted.
+
+Mishnah 3
+
+ומן הצוננים על החמה – even though he is tithing from the bad for the beautiful, he holds like Rabbi Illai who stated (Tractate Kiddushin 46b): A person who separates the priestly gift from the bad for the beautiful, his heave-offering is a [legitimate] heave-offering, and regarding doubtfully tithed produce, they (i.e., the Rabbis) permitted this even ab initio.
+ואפילו מדפוסים הרבה – and we don’t suspect that perhaps yesterday the baker purchased the grain from someone who separates tithes and today [he purchased the grain] from someone who does not separate tithes, and if is found that he sets aside [for tithes] from that which is exempt for that which has an obligation, for the baker buys from one person, even though he makes it from many [different] molds.
+רבי יהודה אוסר – when both of them were from yesterday evening or both of them are from today, Rabbi Yehuda agrees with Rabbi Meir , that even if they come from different molds, they are permitted, because he doesn’t worry about molds. But one from yesterday and another from today, even from one mold, he forbids as I state, etc.: (“Yesterday’s grain may have from one man and today’s grain from another” – i.e., yesterday’s wheat may have been tithed while that of today was not tithed, or vice versa).
+ר' שמעון אמסור בתרומת מעשר - for even if both of them were from today or both of them were from yesterday, since they are from two molds, we state that he purchase the grain from two people and perhaps one of them tithed and the other did not [tithe] and it is found that he is separating from that which is exempt for that which is one with an obligation.
+ומתיר בחלה – for regarding the dough offering, everyone agrees that even that of yesterday with that of today, and even from two molds, that alternatively he bought from two people, we don’t worry for with the baker he is obligated to separate Hallah in that he formed the dough by rolling.
+
+Mishnah 4
+
+פלטר – he that purchases many loaves at one time from the bakery shop and afterwards sells them one-by-one in the marketplace.
+מעשר מכל דפוס ודפוס דברי רבי מאיר – for Rabbi Meir holds that a bakery shop that purchases from two or three bakers, and we say that this mold he brought from this baker and that mold [he purchased] from another baker. But Rabbi Yehuda holds that he bought [only] from one baker and even though they (i.e., the loaves) are from different molds, all of them are from one baker. Therefore, if all of them were from yesterday or all of them from today, he separates tithes from one to cover all of them according to the law of the baker.
+מנפול (a trading mart enjoying a monopoly)– he purchases from many bakery shops and sells to others, and since he is accustomed to purchase from many people, a person who purchases from him tithes for each and every one. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+הלוקח מן העני – going around begging at the doors.
+פלחי דבילה – pieces of cakes of pressed figs.
+בולל ונוטל – stamping on the dates or the dried-figs and combining them together and they are mixed and combined and it is found that he separates for tithing from that which is obligatory for he holds that there is a mixture in something dry. But slices of bread or pieces of fig-cake are not mixed and he comes to separate tithes from that which is exempt for that which is liable [for tithing].
+שהמתנה מרובה – at the time when all give a large gift, that all of the gifts are equivalent, then the mixture is effective.
+אבל בזמן ש המתנה מועטת – that is to say, one gift is smaller than its neighbor or is not mixed well, for perhaps not all of them had separated his priestly gifts and we are suspect that perhaps he is separating tithes from the majority for the minority. So appears the explanation of this Mishnah in the Jerusalem Talmud.
+
+Mishnah 6
+
+סיטון (wholesale provision dealer) – a merchant who purchases grain from many different owners together and sells to others at wholesale prices (and the purchaser must tithe them -see Tractate Demai, Chapter 2, Mishnah 4).
+לא יעשר מזה על זה – for perhaps what he purchased from him the second time, he had acquired it from another individual, and he would come to set aside [tithes] from that which is exempt for that which is obligatory.
+ואפילו מאותו סוג (and even from the same chest – and the same quality) – that is to say, from the same chest. And similar to this is found in Tractate Kelim Chapter 167, Mishnah 3: “The large provisions chest.”
+ואפילו מאותו המין (and even from the same type) – that both of them are reddish dark-colored wheat or both of them are white. But if the wholesale provision dealer stated that he purchased them from one person, he is believed.
+
+Mishnah 7
+
+מעשר מזה על זה – for all of it is tithed or all of it is not tithed, and as long as they are from one kind and within the year, for we don’t separate priestly gifts from this year on that [of] another year.
+ומגנות אחרות מעשר מכל אחת ואחת – owners of the gardens perhaps this one tithed and that one did not tithe [his produce].
+
+Mishnah 8
+
+משני מקומות – that the two sellers informed him that it is eatables forbidden pending the separation of sacred gifts.
+אלא לצורך – as for example when there was mixed to his fellow a small amount of unconsecrated produce in a large amount of eatables forbidden pending the separation of sacred gifts (i.e., טבל). For these eatables forbidden pending separation of sacred gifts have no remedy until he tithes for it from another place. And especially to a member of the order for the observance of Levitical laws in daily intercourse (i.e., a חבר) who is permitted to sell eatables forbidden pending the separation of sacred gifts, but not to those not observing certain religious customs regarding tithes (i.e., the עם הארץ ). But those not observing certain religious customs regarding tithes who had mixed unconsecrated produce with eatables forbidden pending the separation of sacred gifts - how does he act? He walks near the member of the order for the observance of Levitical laws in daily intercourse and he purchases for him eatables forbidden pending the separation of sacred gifts from another place and tithes it for him.
+
+Mishnah 9
+
+משל ישראל על של עובד כוכבים – this Tanna/teacher thinks that there is no acquisition for an idolater in the Land of Israel to release it from tithing and this is Rabbi Meir, but it is not Halakha for we hold that there is an acquisition for idolaters in the Land of Israel to release it from tithing, as it is written (Leviticus 25:23): “But the land must not be sold beyond reclaim, [for the Land is Me; you are but strangers resident Me].,” but if it is sold it is a final sale.
+על של כותים – the produce of the Cutheans are definitely eatables forbidden pending the separation of sacred gifts (i.e., טבל) we sell them, for even though when we consume their produce it is tithed, when they sell it, it is not tithe because they are not concerned about (Leviticus 19:14): “or place a stumbling block before the blind.”
+רבי אלעזר אוסר משל כותים על של כותים – for sometimes he tithes for himself and changes his mind and sells it, but lest one thing is tithe and the other is not, and it is found that he separates for tithes from that which is exempt for that which on which there is an obligation. And in our time, the Cutheans were made [by the Rabbis] like complete idolaters for all of their matters.
+
+Mishnah 10
+
+עציץ נקוב – a utensil that they put into it dust and sow it, if it is perforated in order that a small root which is less than the volume of an olive exists, it is like the land and its produce are completely eatables forbidden pending the separation of priestly gifts according to the Torah.
+תרם מן הארץ – even ab initio also, he is able to separate the priestly gifts, but because of the concluding clause [of the Mishnah] it took the language of “post-facto.”
+תרומה ויחזור ויתרום – for he [separated tithes] from that which is exempt on that which is obligatory, therefore, he should go back and separate the priestly dues again, but nevertheless, because he designated its name as “heave-offering,” he gives it to the Kohen so that people aren’t induced to disregard the heave-offering. But he does not have to remove from it heave-offering and tithes like in the concluding clause [of the Mishnah] because according to the Torah it is not an eatable that is forbidden pending the separation of priestly gifts, but from the perforated [pot] on that which is not perforated, that is what is obligated to separate the heave-offering on that which is exempt [from it], it is according to the Torah, eatables that are forbidden pending the separation of priestly gifts, therefore, he should not consume it until he removes the heave-offering and tithes (see also Tractate Yevamot 89b – “that he should remove heave offering and tithes from another place”).
+
+Mishnah 11
+
+מן הדמאי על הדמאי – perhaps this was tithe and that [portion] was not tithed.
+תרומה – it is not necessary to make things legally fit for use by giving the priestly gifts since it is doubtfully tithed, but most of those who do not observe certain religious customs regarding tithes do tithe (especially the Large Heave-Offering – the 1/50 portion to the Kohen, which otherwise brings the death penalty).
+תרומה ולא תאכל – for it is similar to someone who separates for tithing from a perforated [pot] for something that comes from something that is not perforated (see the previous Mishnah) , from that which is liable [for tithing] on that which is exempt, for if the doubtfully tithed produce is tithe, it is found that the heave-offering are eatables forbidden pending the separation of sacred gifts according to the Torah, therefore, one should not eat of them.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+המקבל שדה – (i.e., an אריס) for fifty percent, for a third or a fourth in the manner of tenant farmers who till the owner’s ground for a certain share of the crops.
+חולק לפניהם – and he does not have to tithe the portion of that belongs to the owner of the field, but he places before them part of the profit of the ground which is not tithed, and the Sages did not obligate to the sharecropper that he would tithe the part of the owner [of the field] but he gives hm what he arranged with him when it is tithe because of the settlement of the Land of Israel in order that others not be prevented from being sharecroppers who till the land as tenants for a percentage of the yield.
+החוכר – the sharecropper for a fixed amount – such-and-such KORS per year, whether it produces a lot or whether it produces only a little.
+תורם ונותן לו – but he does not tithe, for every tenant farmer on this condition goes down to the field that he will give him his stipulated rent from the produce that grows in the field in their eatables that are forbidden pending the separation of priestly gifts, but however, because cannot delay the heave-offering, it is impossible for the granary to be uprooted unless the priestly gifts have been separated because of this, he separates the priestly gifts and gives it to him (i.e., the owner), and it is logical that he deducts for him the heave-offering from his tenancy for what then is the difference of heave-offering from tithes?
+אמר ר' יהודה – when is it sufficient for the sharecropper for a fixed amount that he would separate the priestly gifts alone and not tithe? When he (i.e., the tenant farmer) gives him (i.e., the owner of the field his fixed amount from that field and from that species. But if he gave him from a different field, even it was from the same species, or from a different species even it was from the same field as for example, that he sowed part of he field with one species according to the measurement of his tenancy, he liable even to tithe, for it is similar to someone paying back his lien. Alternatively, it is not the intention of the [one who hired the tenant farmer] to receive produce that are not eatable pending the separation of priestly gifts but rather when he pays him from that field and from that species.
+
+Mishnah 2
+
+החוכר מן העובד כוכבים – the Sages fined a person who is a sharecropper renting a field from an idolater for a fixed amount, that he should tithe what he gives him, in order that there should be no Israelite who is a sharecropper renting a field from an idolater for a fixed amount, that it should remain fallow ground in his hand and because of this, he should need to sell it to an Israel for a small amount of money. But when he is a tenant farmer for the field for a percentage of the crop, he was not fined because the idolater desires more that he should be a sharecropper for a fixed amount than serving as a tenant farmer for a percentage of the yield.
+שדה של אבותיו – that the idolater stole it (i.e., the field) from his ancestors, and hey fined him in that he would need to tithe in order to impel/press him that he should purchase it from the idolater because it is beloved to him in that it belonged to his ancestors, he will not allow to receive it from the idolater for more than its appropriate worth, and when the tithing becomes burdensome upon him, he will purchase it. And we hold according to Rabbi Yehuda, who does not dispute the first Tanna/teacher on this.
+
+Mishnah 3
+
+כשם שחולקין בחולין כך חולקין בתרומה – when the owner of the field takes “one-half,” or “one-third” or “one-fourth” [as the share from the renter in a tenant farmer arrangement] from what the field produced, he takes also “one-half,” or “one-third,” or “one-fourth” from the heave-offering and the tithes that are placed upon it and gives the to any Kohen or Levi that he desires.
+אף המעשרות שלהן – if the person who rents as the tenant farmer is a Kohen, all of the heave-offering is his, and if he is a Levite, all of the [First] Tithe is his.
+שעל מנת כן – they went down to lease the field as a tenant farmer for a specific share/אריסות , but the Halakha is not according to Rabbi Eliezer for on this condition they went down with what they acquired.
+
+Mishnah 4
+
+המעשרות לבעלים – in this, even the Rabbis dispute upon that of Rabbi Eliezer {above in the previous Mishnah}, they agree, for since the field is of the owners, it is the place of Tithes, he left over the remnants [for them].
+הקרתני – the language of קריה/townsman or village, meaning to say, a person who dwells in the town in the village (i.e., provincial), for such is the manner of villagers to lease a field from the those dwelling in walled cities [like Jerusalem].
+יכול הוא הקרתני וכו' – therefore everyone takes his par in the Second Tithe [by going up to Jerusalem to consume it there]. And such is the Halakha.
+
+Mishnah 5
+
+המקבל זיתים לשמן – an Israelite who leased olive trees [to work on them as a tenant farmer] from a Kohen or from a Levite.
+כשם שחולקין בחולין כך חולקין בתרומה – but even though that of above (Mishnah 4) it belongs to the owners, here it is different for he did not lease the land but rather [only] the trees, but the Rabbis did not make trees like the land.
+או למחצית שכר – that he would sell the oil and they would divide the profit/gain In the middle [from the sale].
+המעשרות לבעלים – For Rabbi Yehuda made the olives like land. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+לא ימכור אדם זיתיו – olives hat became detached from the tree and were not susceptible to receive ritual impurity, as for example, they did not perspire/drip the dripping of the vat/pit where olives are packed until they form a viscid mass where it makes them susceptible to receive ritual impurity.
+אלא לחבר – to separate that which is presumed/adhering to ritual purity and he will not sell them to someone who is not a member of the order for the observance of Levitical laws in daily intercourse/חבר and he will not tread/stamp upon them in ritual impurity.
+אף למעשר – even to someone who did not accept upon himself other than to tithe but did not accept upon himself to be presumed/adhering to ritual purity can sell them, for since they yet are not susceptible it can stated that perhaps he ate them prior to their perspiring, for even though most of the olives are not ready to be consumed as such, by pretext, anything that we are able to hang on it, we hang upon it. But Maimonides establishes their dispute of that of the School of Shammai and the School of Hillel, for the School of Shammai holds that it is forbidden to cause ritual impurity to unconsecrated produce that is in the Land of Israel while the School of Hillel holds that it is permissible to cause ritual impurity to unconsecrated produce in the Land of Israel.
+וצנועי בית הלל – the conscientiously pious ones who are exacting in observance of the commandments who were in the School of Hillel [and who followed the School of Shammai – who would not sell their olives to anyone other than someone who is a member of the order for the observance of Levitical laws in daily intercourse].
+
+Mishnah 7
+
+אחד מעשר – one who can be relied on in matters of tithes and Terumah on the tithes.
+ואחד אינו מעשר – cannot be relied upon regarding the tithes.
+המעשר מעשר את שלו – he makes things legally fit for use by giving the priestly dues on the half of all of what was grown in the vineyard belonging to both of them.
+וחלקו בכל מקום שהוא – In the Jerusalem Talmud it explains that this is what he said: and the portion of his colleague, that is, of that which he did not tithe in every place is doubtfully tithed produce. And because there is no choice, we suspect lest half of the part of the person who tithes is in the hand of his colleague who does not tithe and half of the portion of his colleague is in his hand, therefore, even though he already made things legally fit by giving priestly dues of the half of all things that he grew in the vineyard, he is obligated to make things legally fit by giving priestly dues according to the law of doubtfully tithed produce for half of the portion of his colleague that is in his hand.
+
+Mishnah 8
+
+טול אתה חטין שבמקום פלוני – here we are speaking that they divided a field when its crop is full grown (i.e., when it is with its standing crop) and grapes that are attached in the vineyard, therefore, there is a choice and we say: “this is his half that reaches [up to here] the one who separates tithes - tithes his [own] and that is enough. But above (i.e., in Mishnah 7), we are dealing with his part that is detached from the ground and there is no choice, for each and every stalk belongs to sharing partners and he needs to tithe on the portion of his colleague that is in his hand.
+אבל לא יאמר לו טול אתה חטין ואני שעורים – for one cannot say here that this is his portion that reaches him rather, that it is like they exchange with each other, and it is found that this one that tithes sells his portion to someone who does not tithe.
+
+Mishnah 9
+
+חבר – who is trustworthy in ritual purity and one does not have to say for tithes [as well].
+שירשו את אביהן עם הארץ – and the produce that he placed down were doubtfully tithed and with the presumption of being ritual impure.
+טול אתה בלח – that are susceptible to receive ritual impurity and I [will take] the dry that has not become susceptible to receive ritual impurity, because it is forbidden for a person who is a member of the order for the observance of the Levitical laws in daily intercourse (i.e., a חבר), to sell to an עם הארץ – a person who does not observe certain religious customs regarding tithes and Levitical cleanness something moist and dry as is taught above in Chapter 2 [Mishnah 3].
+
+Mishnah 10
+
+טול אתה עבודת כוכבים ואני מעות – even though that they exchange idolatry and wine known to have been manipulated by an idolater they are forbidden to derive benefit from them, here it is permitted until they don’t come in to his (i.e., the convert’s) hand because the inheritance by a convert of his [non-Jewish] father is not from the Torah, but rather from the Scribes/Soferim (i.e., scholars of the ante-Tannaitic period beginning with Ezra). And this is not similar to a person who is a member of the order for the observance of the Levitical laws in daily intercourse/חבר and an עם הארץ /a person who does not observe certain religious customs regarding tithes and Levitical cleanness who inherited their father who was an עם הארץ – for even prior to it coming to his hand, it is prohibited to tell him: “you take the wheat and I will take the barley,” for there, the inheritance is from the Torah, and it is as if it had come into his hand.
+
+Mishnah 11
+
+סוריא – these are the lands that [King] David conquered that were not from the Land of Israel as for example, Aram Naharyim and Aram Zoba, and because all of the Land of Israel was not yet conquered . therefore, they were not sanctified with the sanctity of the Land [of Israel] even though it was the conquest of the majority [of the people] but in some of the laws it is like the Land of Israel and in some of the laws it is like outside the Land of Israel (see also Tractate Gittin 8a). And a person who purchases produce in Syria is not liable to separate from them doubtfully tithed produce because most of the produce that is sold in Syria comes from outside the Land of Israel, therefore if he said that they are tithed, he is believed because if he had desired, he could have said that they are from outside the Land of Israel and he would be believed, as it is taught in the Mishnah in Chapter 1 [Mishnah 3 of Tractate Demai] and elsewhere he is believed, here also, when he said: “they were from the Land of Israel and that I tithed them,” he is believed.
+שהפה שאסר – when he said that they are from the Land of Israel and they are liable for tithing, this is the [same] mouth that permitted when he said: “I have tithed them,” for just as we believe him in what he forbids when he stated that they are from the Land of Israel, he is believed also in what he permits when he said, “I tithed them.”
+משלי הן – from the field that I have here in Syria, he is obligated to tithe as the produce of Syria they (i.e., the Rabbis) decreed concerning the doubtfully tithed produce that was known to have grown there.
+ואם ידוע שיש לו שדה – and there isn’t here: “the mouth that prohibited is the mouth that permitted,” for since it is known that he has a field, it is not explicitly stated, that he brought the produce from his field but he was not trustworthy to state that they come from outside the Land of Israel, therefore, when he said, “I tithed them,” he is not believed, for there is the lack of a מיגו – he could have made an argument more advantageous for himself.
+
+Mishnah 12
+
+עם הארץ שאמר לחבר קח לי – as for example, that the member of the order for the observance of Levitical laws in daily intercourse (i.e., the חבר) was going to the market to purchase vegetables for himself and said to the person who does not observe certain religious customs regarding tithes and Levitical cleanness (i.e., an עם הארץ) said to him: “Buy for me also a bunch of vegetables and the member of the religious order for the observance of Levitical laws in daily intercourse took two undefined bunches – and did not explicitly state: “this one is for me, and that one is for the person who does not observe certain religious customs regarding tithes and Levitical cleanness, he is exempt from tithing that which he gives to the person who does not observe certain religious customs regarding tithes and Levitical cleanness, for there is a choice that when he gives it to the person who does not observe certain religious customs regarding tithes and Levitical cleanness, that is the one (i.e., the bunch) that he took initially for his own deeds, and that a person who is a member of the order for the observance of Levitical laws in daily intercourse does not exchange with what is his. Another explanation from the Jerusalem Talmud: A person who is an עם הארץ that said to a חבר: “Buy for me a bunch of vegetables and the seller is a חבר.” And he knows that the purchaser is buying for an עם הארץ and that the חבר did not purchase anting for himself, this bunch of vegetables is exempt from tithing of doubtfully tithed produce, for since the seller is a חבר and he knows that he (i.e., the purchaser who is a חבר) is buying for the needs of an עם הארץ , he doesn’t sell him unless he has tithed it, for this what we said above in Chapter Two [Mishnah 2] that is prohibited to sell to an עם הארץ unless he had tithed it first. But if the חבר purchased one for himself and one for the עם הארץ and hey became combined, he is required to tithe for perhaps what he sold him for himself was not tithed, for someone who sells to a חבר does not have to tithe and it is upon the purchaser to tithe, as we stated above in Chapter 2.
+ואפילו הן מאה – even if one of his became combined with one-hundred of that belonging to the עם הארץ.
+גלוסקין – a nice loaf of bread.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+המזמין את חבירו. אומר מע"ש – and where he stipulated/make a condition from the eve of the Sabbath (i.e., Friday), it is permitted to separate tithes but if he didn’t stipulate [from the eve of the Sabbath], it is forbidden, for it is taught in the Mishnah [Tractate Shabbat, Chapter 2, Mishnah 7]: “if it is a matter of whether or not it is getting dark, they do tithe what is doubtfully tithed produce,” but if it is definitely dark, they do not. But here we are speaking when his fellow invited him and did not lodge him, for if he did lodge him, it states above in Chapter Four [Mishnah 2]: “He eats with him on the first Shabbat, even though he doesn’t believe him regarding tithing.” Alternatively, there, [it refers to] a young man who married a virgin, and here on the rest of the Sabbaths.
+הרי הוא מעשר – but the Great Tithe/Terumah Gedolah (i.e., the 1/50th for the Kohen) he does not have to separate out for those who do not observe certain religious customs regarding tithes and Levitical cleanness (i.e., the עם הארץ) are not suspected regarded it [as they do tithe it – for failure to so invokes the death penalty], as we explained in Chapter 1 (see Mishnah 3), but on one out of one-hundred that he separates on the morrow, he says: “Behold this is First Tithe,” and the rest of the tithe which is nine [parts] that he is still liable for in order that there will be ten out of one-hundred, he measures for him the one and afterwards says: “this is the one that I made for [First] Tithe at first, it is made for the heave-offering of the tithe on the nine [parts] that are near it.
+מעשר שני – will be to its north or to its south, and will be redeemed with the coinage, and it is found that on the morrow, there is no need to separate tithe, other than the heave-offering of the tithe alone, and he eats and drinks the rest.
+
+Mishnah 2
+
+מזגו לו את הכוס – [cup of wine] on the Sabbath day.
+אומר וכו' – it is not enough for him for what he stipulated from the Eve of the Sabbath (i.e., on Friday), but he needs to once again say on the Sabbath: “When I come to eat and to drink what I shall leave [at the bottom] from the cup [of wine],etc.” In the Jerusalem Talmud, an objection is raised if when he says “from now it will be heave-offering,” for everything is mixed together and it becomes מדומע /mixed with heave-offering/Terumah in proportions sufficient to make the whole prohibited to non-priests (i.e., mixing secular with sacred things), and if when he says, “when I drink it” – it was not heave-offering, but only after that he drank it, and it was found that he was drinking eatables forbidden pending the separation of priestly gifts, and it answers that when he says, “from now and when I will drink it, it will be heave-offering,” and it is found that he didn’t drink eatables forbidden pending the separation of priestly gifts and also that it was not something mixed with heave-offering in proportions sufficient to make the whole prohibited to non-priests.
+בפיו – in the mouth of the cup.
+
+Mishnah 3
+
+שאינו מאמין לבעל הבית – on the tithes.
+וחושך גרוגרת אחת - he is prevented from eating one dried-fig corresponding to that of the heave-offering of the tithe [that the Levite gives to the Kohen] that he set aside, in order that he would not steal from the owner of the house.
+לא יחשוך (he should not diminish/withhold) – and purchase one dried-fig and eat for if he didn’t eat, he would be starving himself and he would diminish from his meal and it is found that he would diminish through this the work of the owner of the house for he is not able to perform his labor.
+לא יחשוך מפני שהוא תנאי בית דין – that the heave-offering of the tithe will be from the owner of the house and the Second Tithe from the worker, therefore, the owner of the house is obligated to give him the dried-fig that he set aside for tithing the heave-offering of the tithe.
+
+Mishnah 4
+
+הלוקח יין מבין הכותים – before they (i.e., the Rabbis) decreed regarding their wine, their wine was definitely eatables forbidden pending the separation of priestly gifts (i.e., טבל), but here we are speaking about someone who purchases on the Eve of the Sabbath at twilight or who purchases while it is still daytime and forgot to separate [tithes] until twilight, and then it is prohibit to separate [tithes] as it is taught in the Mishnah [Tractate Shabbat, Chapter 2, Mishnah 7]: “If it is a matter of doubt whether or not it is getting dark, they do not tithe that which is certainly not tithed produce,” therefore it is forbidden to establish for it a place for the establishment of a place is considered like setting something aside and that is forbidden at twilight, and because of this it (i.e., our Mishnah) does not teach in the concluding clause “and Second Tithe is redeemed for coins,” for since it is not permitted to establish for it a place to the north or to the south, it is impossible to redeem it, but [only] to designate for it a name, that he said, “that in the future I will separate,” is permitted, for all that much is not decreed at twilight.
+שאני עתיד להפריש – here it does not teach, “that I will separate tomorrow,” as it is taught above (see Chapter 7, Mishnah 1) regarding inviting one’s fellow over, for especially, when specifically when he doesn’t make fit for use by separating the priestly gifts other than what he is eating and drinking, they (i.e., the Rabbis) permitted him to separate for the morrow from the left-over of his food and his drink that remains on the rim of the cup, but to make fit for use all of the leather bottle/skin on Shabbat, they (i.e., the Rabbis) did not permit to him. But here he does not designate a name for the heave-offering of the tithe as in the segment dealing with doubtfully tithed produce as above, concerning the case of someone who invites his fellow (see again, Tractate Demai, Chapter 7, Mishnah 1) because regarding doubtfully tithed produce that he tithes, and they are his, he designates them for the heave-offering of the tithe in order to make things legally fit by giving priestly dues for the tithe and to consume it, but here, which is certainly eatables forbidden pending the separation of priestly gifts, he must give the [First] Tithe to the Levite and the Levite will designate it for the heave-offering of the tithe.
+ועשרה מעשר ראשון ותשעה מעשר שני – not exactly, for after he separated from one-hundred, two LOGS (i.e., 1/50th - the Great Terumah for the Kohen), and there remains ninety-eight, the [First] Tithe will not be other than ten LOGS less one-fifth and Second Tithe [will be] eight LOGS and eight tenths and one fifth of a tenth.
+מיחל ושותה (he regards as unconsecrated produce)– he begins and drinks. Another explanation: he pours and drinks. [The word] "מיחל" is like מיהל – the language from (Isaiah 1:22): “[Your silver has turned to dross;] Your wine is cut with water.” But the anonymous Mishnah comes from Rabbi Meir who said that even according to the Torah there is a choice, and that which remains in the bottom of the cup it is as It was separated from the outset. But it is not the Halakha but rather we hold according to the Rabbis who state that there is a choice/subsequent selection (i.e., the legal effect resulting from an actual selection or disposal of things previously undefined as to their purpose), but according to the Torah, there is no choice, and therefore, regarding something that is definitely eatables forbidden pending the separation of priestly gifts (i.e., טבל), he should not eat nor drink until he separates [tithes].
+
+Mishnah 5
+
+והוא בבית המדרש – on the Eve of the Sabbath (i.e., Friday) and he feared that lest he would sanctify the day and would not be able to tithe.
+
+Mishnah 6
+
+כלכלות – baskets.
+מעשרות זו בזו – the tithes that I have to separate from this basket will be placed in its neighbor.
+הראשונה מעושרת – [the first – basket- is tithed] and he separates from the second [basket] the tithes of both of them.
+של זו בזו ושל זו בזו הראשונה מעושרת – but the second [basket] is not tithed, for immediately when he said, “[the tithes] of this one are in that one,” the first [basket] was made legally fit and became exempted from the tithes, but when he returned and stated, “of this one are in that one,” it is found that he was separating from this one [basket] that already had been exempted through the other one which is liable, and we don’t separate tithes from that which is exempt on that which is required, and he didn’t say anything, and takes from the second [basket] and the tithes for both of them.
+מעשרותיהן מעשרות כלכלה בחברתה (their tithes are [designated such that] the tithes of each basket are in the other) – the tithes that are obligatory for these two baskets will be of one basket for the other, for he has designated the tithes of both of them as one and separates [tithes] from one for the other, and from the other for the one, for in each one, left eatables forbidden to be consumed prior to offering the priestly gifts (i.e.,טבל) in order to give tithes of its neighboring [basket]. But he does not separate [tithes] on them from another place, for he has designated a name and established the tithes of each one of them that are in the neighboring basked. Another explanation and this is essential: their tithes he tithes one basket with the other, he has designated by name and he separates [tithes] from whichever one that he wants and this is how we explain this matter of their tithes from either of them that I would want that the tithes will be a basket in his neighboring [basket].
+
+Mishnah 7
+
+מאה טבל ומאה חולין – that became combined/mixed together.
+נוטל מאה ואחד – he takes one hundred [parts] to separate from them First Tithe and Second Tithe according to the law of all eatables that are forbidden pending the separation of sacred gifts/טבל, and one [part] he takes from the one-hundred [of] unconsecrated produce for the heave-offering of the tithe (i.e., which the Levite gives to the Kohen) as if they were eatables forbidden pending the separation of sacred gifts, for the unconsecrated produce becomes like the eatables forbidden pending the separation of sacred gifts itself as regards the heave-offering of the tithe alone, but not as regarding to First Tithe and Second Tithe, and it is found that this loses through this mixture one [part] alone, as he is separating [tithes] from the unconsecrated produce. But the טבל/eatables forbidden pending the separation of priestly gifts that we are speaking about here is that they have had the Great Terumah (i.e., the 1/50th that goes to a Kohen) separated from it already, but the [other] tithes nor the heave-offering of the tithe have yet been separated from it.
+מאה טבל ומאה מעשר – that the heave-offering of the tithe had not been separated from the [First] Tithe and they became mixed together, he takes one-hundred [parts] of eatables that are forbidden pending the separation of sacred gifts/טבל to separate from them the tithes as explained above, and he takes one [part] from the one-hundred [parts] of [First] Tithe which are made like the טבל/eatables forbidden pending the separation of sacred gifts itself to make oneself liable for תרומת מעשר/ the heave-offering of the tithe (the 1/10th that the Levite gives to the Kohen) and there remained ninety-nine [parts], he separates from them the heave-offering of the tithe according to the calculations which are ten [parts] minus the tenth of a part. But if the [First] Tithe did not become combined with eatables forbidden pending the separation of sacred gifts/טבל, he would not separate any other than ten [parts] for the heave-offering of the tithe that are within it – [but] now that they had become mixed up with the eatables that are forbidden pending the separation of sacred gifts, he separates eleven [parts] minus a tenth, it is found that he loses one [part] less a tenth.
+מאה חולין מתוקנין ומאה מעשר – First [Tithe] from which the heave-offering/תרומה had not been separated out [for the Levite] that had become combined, he takes one-hundred parts for the sake of First Tithe in order to separate from them ten [parts] for the heave-offering of the tithe [that the Levite gives to the Kohen] that is in them and ten [parts] he takes from the one-hundred of unconsecrated produce that is legally fit for use following the separation of priestly dues as if they were First Tithe, for ten [parts] are for the heave-offering of the tithe and it is found that he loses ten [parts]. But, that we are not so stringent when they become combined with eatables forbidden pending the separation of sacred gifts/טבל to oblige separating from the eatables forbidden pending the separation of sacred gifts ten [parts] for the heave-offering of the tithe like the one-hundred of [First] Tithe, because of this is the law for every thing that becomes mixed that it returns to be like it was at its beginning therefore, the [First] Tithe returns to become like eatables forbidden pending the separation of sacred gifts but the טבל /eatables forbidden pending the separation of sacred gifts does not return to become like [First] Tithe.
+מאה טבל ותשעים מעשר וכו' לא הפסיד כלום – for since there is are in the טבל /eatables forbidden pending the separation of sacred gifts ten extra, we judge it as if it has provision from another place. And all eatables forbidden pending the separation of sacred gifts that became mixed with unconsecrated produce, if there are other eatables that are forbidden pending the separation of sacred gifts/טבלים that he can separate on this mixture from another place, he does not separate other than according to the calculation of the eatables forbidden pending the separation of sacred gifts alone. But here, when the טבל/eatables forbidden pending the separation of sacred gifts is greater by ten on [the First Tithe] we calculate as if they are from another place and one separates from them according to the calculation of eatables forbidden pending the separation of sacred gifts/טבל alone, and he doesn’t lose anything.
+כל זמן שהטבל מרובה – and it will be greater by ten, and this is brought in the Jerusalem Talmud.
+
+Mishnah 8
+
+עשר שורות של עשר עשר כדי יין – that are arranged in the Land [of Israel] that in every matter that you count whether from the east to the west or from the north to the south, you will find ten rows [jugs of wine] ten which are one-hundred jugs [of wine].
+שורה החיצונה אחת מעשר – one earthen wine jug that is in the outer row, I have established as [First] Tithe on the other earthen wine jugs that I have.
+ואין ידוע איזה – [it is not known which] outer row, for behold there are four outer rows corresponding to the four directions.
+נוטל שתי חביות באלכסון (he must take two barrels from diagonally opposite corners) – one to the southeastern corner and second to it in the northwestern corner, for each earthen jug [of wine] that is in the corner is counted for two directions, and he should fill up from both of them one earthen jug [of wine] and it will be tithed [as heave-offering of the tithe for the one-hundred jugs].
+חצי שורה החיצונה אחת מעשר (a half of one outside row is designated as [First] Tithe [for fifty jugs])- but if he said, one earthen jug [of wine] that is in the middle of the outer row, it I have established as [heave-offering of the First] Tithe on the other earthen jugs [of wine] that I have.
+ואין ידוע איזה – [and it is not known which] half row from the four outer rows.
+נוטל ארבע חביות מד' זויות – because there is on each corner from he two halves that are in the two outer rows that are near it, and he fills up one earthen jug from those four one and it will be the [heave-offering of the] tithe.
+שורה אחת מעשר – but if he said, one earthen jug [of wine] that is in one row from these ten rows – it I have established for [First] Tithe and it is not known in which row it is.
+נוטל שורה אחת באלכסון – that is to say, he takes ten earthen jugs from one row from the southeastern corner until the northwestern corner, or from the southwestern corner until the northeastern corner and he fills from all of these ten earthen jugs [of wine] one earthen jug and it will be [the heave-offering of the First] . But for what reason does he take in a diagonal line and he doesn’t take from one entire row straight from east to west or from north to south? For when he takes in a diagonal line, whether one counts all the entire rows from east to west or whether that he counts them from north to south, it is found that he takes one earthen jug [of wine] from each and every row, what is not the case if he were to take one row the length of from east to west or from north to south.
\ No newline at end of file
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+Bartenura on Mishnah Demai
+ברטנורא על משנה דמאי
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה דמאי
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הקלין שבדמאי.</b> שהקלו חכמים על הפירות הללו הנזכרים במתניתין שלא לעשרן דמאי, לפי שחזקתן באים מן ההפקר משום דלא חשיבי, ואית בהו תרי ספיקי ספק באים מן ההפקר ופטורים מן המעשר, ואפילו אם תמצא לומר שבאים מן השמור וחייבים במעשר שמא נתעשרו. ודמאי הם התבואה והפירות הנלקחים מעמי הארץ שהם חשודים על המעשרות. והחבר הלוקח פירות מעמי הארץ צריך להפריש מהם תרומת מעשר ומעשר שני בלבד אם היא שנת מעשר שני, אבל תרומה גדולה לא נחשדו עמי הארץ עליה לפי שהיא במיתה, ואין לה שיעור שחטה אחת פוטרת כל הכרי והכל נזהרים בה. ומעשר ראשון ומעשר עני א״צ להוציא מן הדמאי אע״פ שעמי הארץ חשודים עליהם, לפי שיכול בעל הפירות לומר ללוי או לעני הבאים ליטול המעשרות הבא ראיה שאין פירות הללו מעושרים וטול, דקי״ל בכל דוכתא המוציא מחבירו עליו הראיה. אבל בתרומת מעשר ליכא למימר הכי, שהאוכל טבל שלא הורמו ממנו מתנות כהונה חייב מיתה ומשום אסורא מפרישינן לה לתרומת מעשר, ומעשר שני נמי כדי שלא לאכלו בטומאה או שלא לאכלו חוץ לירושלים:
+<b>השיתין.</b> תאנים מדבריות:
+<b>והרימין.</b> פי׳ הערוך פולצרא״קי בלע״ז:
+<b>ועוזרדין.</b> בערבי זערו״ד ובלע״ז סורבי״ש:
+<b>ובנות שוח.</b> תאנים לבנות המתגדלות משלש שנים לשלש שנים, ומתגדלים ביערים:
+<b>ובנות שקמה.</b> תאנה המורכבת בערמון:
+<b>ונובלות תמרה.</b> תמרים שאינם מתבשלין באילן ותולשין אותן ומניחים אותם זה על זה עד שיתבשלו. ויש אומרים נובלות תמרה תמרים שהפילתן הרוח קודם בשולן:
+<b>גופנים.</b> ענבים שמניחים אותן בגפן בסוף הבציר ובקושי מתבשלים:
+<b>הנצפה.</b> צלף שקורין קאיפר״י בלע״ז:
+<b>האוג.</b> פרי אדום שקורין לו בלע״ז קורניאול״י. ורמב״ם אומר שהוא אילן שעושה כמין אשכלות אדומות אדומות וקורין לו בערבי סומא״ק. ולא היה זה הפרי חשוב ביהודה:
+<b>והחומץ.</b> בתחלה לא היה היין שביהודה מחמיץ לפי שהיו מביאים ממנו נסכים וכל החומץ שביהודה לא היה בא אלא מן התמד לפיכך החומץ שביהודה פטור. אבל לאחר שבטלו נסכים והחומץ בא מן היין החומץ חייב בדמאי אף ביהודה כמו בשאר מקומות:
+<b>והכוסבר.</b> כזרע גד (שמות ט״ז:ל״א) תרגום ירושלמי כוסבר כוליאנדר״ו בלע״ז:
+<b>דיופרא.</b> שטוען פירותיו שני פעמים בשנה. דיו בלשון יון שנים:
+<b>שקמונה.</b> שם מקום:
+<b>המוסטפוס.</b> שנתבשלו באילן עד שנתבקעו מאליהן. שכל אלו חשובים הן וחזקתן שאין באין מן ההפקר. ואין הלכה כר״י:  
+
+Mishnah 2
+
+<b>הדמאי אין לו חומש.</b> הפודה מעשר שני של דמאי אינו נותן את החומש משום דרוב עמי הארץ מעשרין הם. הלכך קרן דמעכב בדאורייתא איתא בדרבנן, חומש דלא מעכב בדאורייתא יאכל:
+<b>ואין לו ביעור.</b> בסוף שלש שנים שחייב לבער כל מעשרותיו כדכתיב (דברים כ״ו:י״ג) בערתי הקדש מן הבית ולא תקנוהו רבנן בדמאי:
+<b>ונאכל לאונן.</b> דמעשר שני של ודאי אסור לאונן כדכתיב (שם) לא אכלתי באוני ממנו, ומעשר שני של דמאי לא גזרו בו:
+<b>ונכנס לירושלים ויוצא.</b> נפדה ונאכל חוץ לירושלים, מה שאין כן בודאי שהמחיצות קולטות ואין יכולין לפדותו ולהוציאו חוץ לחומה לאחר שנכנס, ובדמאי לא גזור:
+<b>ומאבדים מעוטו בדרכים.</b> אם היה מעשר שני של דמאי בדרכים במקום גדודי חיה ולסטים, אפילו היה דבר מועט ויכול להביאו בלא טורח ובלא הפסד אינו חושש לו ומניח אותו ליאבד בדרך במקום שהוא שם. ורמב״ם פירש שאם בשעה שמוליך מעשר שני של דמאי בירושלים נאבד ממנו מעט בדרך אינו חושש לו, מה שאין כן בודאי שצריך שיעלהו כולו או דמיו ולא יפסד ממנו כלום בדרכים:
+<b>ונותנים אותו לעם הארץ.</b> לאכלו בירושלים ואע״פ שהוא חשוד לאכלו בטומאה, מה שאין כן בודאי שאין מוסרים אותו לעם הארץ לפי שאינו נזהר לאכלו בטהרה:
+<b>ויאכל כנגדו.</b> כנגד מה שנתן לעם הארץ לוקח מנכסיו ואוכל בטהרת מעשר בירושלים:
+<b>ומחללים אותו כסף על כסף.</b> אם יש לו כסף מעשר שני של דמאי והוא צריך לו יכול לחללו על כסף חולין, מה שאין כן בודאי שאין מחללין כסף על כסף אלא בסלעים של שני מלכים שיכול לחלל זה על זה אם השני חריף אבל של מלך אחד לא דלאו דרך חלול הוא, ובדמאי שרי:
+<b>כסף על נחשת.</b> אפילו שלא מדוחק. אבל של ודאי מדוחק אין, שלא מדוחק לא:
+<b>ויחזור ויפדה את הפירות.</b> גרסינן, ולא גרסינן ובלבד שיחזור ויפדה. והכי קאמר ויכול לחזור ולפדות את הפירות אם ירצה דברי רבי מאיר, וחכמים אומרים אינו יכול לחזור ולפדותם אלא מעלה הפירות לירושלים. והלכה כחכמים:
+
+
+
+Mishnah 3
+
+<b>הלוקח לזרע.</b> לקח תבואה לזרעה פטור בדמאי, דאילו טבל ודאי אסור לזרוע:
+<b>ולבהמה.</b> לקח מתחלה להאכיל לבהמה פטור מן הדמאי. אבל לקח מתחלה לאדם ונמלך עליה לבהמה חייב לעשר בדמאי:
+<b>וקמח לעורות.</b> לעבד בו עורות:
+<b>מכזיב ולהלן.</b> כזיב הוא סוף המקום שכבשו עולי בבל ומשם ולהלן כבשו עולי מצרים ולא כבשו עולי בבל, ולא נתחייבו בדמאי אלא הארצות שכבשו עולי בבל בלבד, הלכך מכזיב ולהלן פטור מן הדמאי ולא חיישינן שמא מפירות הארץ שכבשו עולי בבל הוליכו לשם, שחזקת חוצה לארץ פטור עד שיודע לך שהוא חייב וחזקת ארץ ישראל חייב עד שיודע לך שהוא פטור:
+<b>חלת עם הארץ.</b> שתקן לו גבל חבר ורוצה ליתנה לכהן חבר פטור מלעשר:
+<b>והמדומע.</b> עם הארץ שנפלה לו סאה של תרומה לפחות ממאה סאין של חולין שנעשה הכל מדומע כלומר עירוב תרומה ונותן הכל לכהן פטור מלעשר דמאי:
+<b>והלקוח בכסף מעשר.</b> שלקח דמאי במעות של מעשר שני, בין במעות מעשר שני של דמאי בין במעות מעשר שני של ודאי פטור מלעשר:
+<b>ושירי מנחות.</b> שהקומץ למזבח והשירים נאכלים לכהנים ולא חיישינן שמא הביא עם הארץ דבר שאינו מתוקן:
+<b>שמן ערב.</b> שמן אפרסמון. וי״מ שמן זית מעורב עם מור ואהלות ובשמים:  
+
+Mishnah 4
+
+<b>מערבין בו.</b> ערובי תחומין וחצרות:
+<b>ומשתתפין בו.</b> שתופי מבואות ואע״ג דלא חזי ליה, מגו דאי בעי מפקיר לנכסיה הוי עני וחזי ליה דהא תנן מאכילין את העניים דמאי השתא נמי חזי ליה:
+<b>ומברכין עליו.</b> ברכת המזון:
+<b>ומזמנין עליו.</b> ואע״ג דאכל בעבירה דלאו עני הוא מגו דאי בעי מפקיר לנכסיה והוי עני וחזי ליה:
+<b>ומפרישין אותו ערום.</b> כשבא להפריש ממנו תרומת מעשר ומעשר שני יכול להפריש והוא ערום דלא בעי ברוכי, דאילו בעי ברוכי הא בעינן והיה מחניך קדוש (דברים כ״ג:ט״ו) וליכא:
+<b>בין השמשות.</b> של ערב שבת, דספק חשיכה מעשרין את הדמאי ואין מעשרין את הודאי:
+<b>ואם הקדים מעשר שני לראשון.</b> שהפריש מעשר שני של דמאי קודם שהפריש מעשר ראשון כדי ליטול תרומת מעשר שבו אין בכך כלום. מה שאין כן בודאי דתנן ככל מצותך אשר צויתני (שם כו) הא אם הקדים מעשר שני לראשון אינו יכול להתודות:
+<b>הגרדי.</b> האורג:
+<b>חייב בדמאי.</b> שעל גופו הוא נותנו וסיכה כשתיה:
+<b>ושהסורק.</b> הצמר במסרק נותן על הצמר הוי כשמן לסוך בו את הכלים ופטור מן הדמאי:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אלו דברים.</b> בכל מקום. אפילו מכזיב ולהלן אם לקחן מעם הארץ דבידוע שמארץ ישראל באו דמינכרי שאין דוגמתן אלא בארץ ישראל:
+<b>והאורז שבחוצה לארץ כל המשתמש ממנו פטור.</b> אפילו בארץ ישראל דמנכר טפי ולא אתי לאחלופי באורז של א״י. אבל שאר דברים הנזכרים במתניתין איכא מינייהו בארץ ישראל דדמו לאותן שבחוצה לארץ, אלא דהנהו דחשיבי שדרך לנושאם מתוך חשיבותן למקומות שאין כיוצא בהן בעו עשורי דבידוע שמארץ ישראל הן:
+
+
+
+Mishnah 2
+
+<b>להיות נאמן.</b> על המעשרות ולא יהיו פירותיו דמאי מכאן ואילך:
+<b>את שהוא לוקח.</b> ע״מ למכור, דאילו על מנת לאכול הא תנא רישא מעשר את שהוא אוכל:
+<b>ואת שהוא מוכר.</b> מפירות קרקעותיו:
+<b>על עצמו אינו נאמן.</b> שהרי הוא אוכל דבר שאינו מתוקן כשהוא מתארח אצל עם הארץ. ור״י סבר שאינו מפסיד נאמנותו בכך. ואין הלכה כר' יהודה:  
+
+Mishnah 3
+
+<b>להיות חבר.</b> לענין טהרות דהיינו פרוש ויהיו בגדיו ומשקים שלו טהורים. ואפילו תלמיד חכם אינו נאמן לענין טהרות עד שיקבל עליו דברי חברות, אלא א״כ היה זקן ויושב בישיבה. והמקבל עליו דברי חברות צריך להרגיל עצמו שלשים יום ואח״כ יהיו בגדיו ומשקים שלו טהורים. ואין קבלת דברי חברות בפחות משלשה חברים, אלא א״כ היה המקבל תלמיד חכם שאין צריך בפני שלשה, ולא עוד אלא שאחרים מקבלים לפניו:
+<b>לח ויבש.</b> דאין מוסרים טהרות לעם הארץ, שאסור לגרום טומאה לחולין שבארץ ישראל:
+<b>ואין לוקח ממנו לח.</b> אבל יבש לוקח ממנו שלא הוכשר לקבל טומאה כל זמן שלא בא עליו משקה. ונאמן עם הארץ לומר הפירות הללו לא הוכשרו אבל אינו נאמן לומר הוכשרו אבל לא נטמאו:
+<b>ולא יתארח אצל עם הארץ.</b> שלא יטמא ויבא ויטמא טהרות:
+<b>ולא מארחו.</b> לעם הארץ:
+<b>אצלו בכסותו.</b> דכסות עם הארץ טומאתו חמורה מטומאת עם הארץ עצמו דחיישינן שמא ישבה עליהן אשתו נדה ובגדי עם הארץ מדרס לפרושים. אי נמי לכך אמרו לא מארחו אצלו בכסותו דממגע עצמו יכול ליזהר טפי ממגע כסותו:
+<b>אף לא יגדל בהמה דקה.</b> שאסור לגדל בהמה [דקה] בארץ ישראל שלא ירעו בשדות אחרים:
+<b>ולא יהא פרוץ בנדרים.</b> שסופו לבא לידי חלול:
+<b>ולא יהא פרוץ בשחוק.</b> דשחוק וקלות ראש מרגילין את האדם לערוה:
+<b>ומשמש.</b> תלמידי חכמים בבית המדרש:
+<b>לא באו אלו לכלל.</b> דאין ענינם נוגע לטהרות. ואין הלכה כר״י:  
+
+Mishnah 4
+
+<b>הנחתומים.</b> נחתום חבר שלקח תבואה מעם הארץ שהיא דמאי לא חייבו אותו חכמים להפריש:
+<b>אלא כדי תרומת מעשר.</b> שהיא אחד ממאה אבל לא מעשר שני, מתוך ששוטרי המלך ונוגשיו חובטים אותם בכל שעה ואומרים להם מכרו בזול לא הטריחו עליהם חכמים במעשר שני שטרחו מרובה שצריך לאכלו בירושלים. ודוקא כשמוכר לחבר שהלוקח יפריש מעשר שני, אבל אם מוכר לעם הארץ חייב להפריש מעשר שני קודם שימכור:
+<b>החנונים.</b> שמוכרים מעט מעט בחנות, אינן רשאין למכור את הדמאי, הואיל והן משתכרים הרבה עליהם מוטל לתקן. אי נמי מפני שרגילין למכור לתינוקות שלא יאכלו התנוקות דבר שאינו מתוקן:
+<b>כל המשפיעים.</b> שמוכרים בשפע הרבה ביחד:
+<b>במדה גסה.</b> לקמן מפרש כמה היא מדה גסה:
+<b>רשאין למכור את הדמאי.</b> דרך המוכרים הרבה ביחד להוסיף על המדה ולכך נקראו משפיעים שעושין מדה גדושה ומוסיפים על המדות. ומשום הכי לא הטילו עליהם להפריש את הדמאי אלא על הלוקח מהם:
+<b>סיטונות.</b> הם הסוחרים הגדולים הקונים תבואה מבעלי התבואה ומוכרים אותה לחנונים במדה גסה:  
+
+Mishnah 5
+
+<b>את שדרכו להמדד בדקה ומדדו בגסה.</b> גרסינן:
+<b>טפילה דקה לגסה.</b> ופטור כשהוא מוכר בגסה, ולא אמרינן כיון דדרכו למוד בדקה חייב אף כשמודד בגסה:
+<b>ובלח דינר.</b> מדה שיש בה מה שהוא שוה דינר. לפי שלא היתה מדה ידועה ללח שהשער משתנה תמיד לכך שיערו בדמים:
+<b>אכסרה.</b> לא במדה ולא במשקל אלא לפי האומד, פטור דהוי כמוכר בגסה. ואין הלכה כר׳ יוסי:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>מאכילין את העניים דמאי.</b> אפילו הן חברים וצריך להודיען והרוצה לעשרן יעשרן:
+<b>ואת האכסניא.</b> חיל של מלך ישראל העובר ממקום למקום ומוטל על בני המקום לפרנסם, מאכילין אותם דמאי. בזמן שהיא עוברת אבל לנו שם בלילה חייבין לתקן:
+<b>רבן גמליאל היה מאכיל את פועליו דמאי.</b> עניים היו. ואין הלכה כר״ג דכיון דחייב במזונותיהן נמצא פורע את חובו בדמאי:
+<b>ואת שאינו מעושר למעשר.</b> ונותנין לו ביותר מכדי מעשרותיו ונמצאו כל האדם אוכלים מתוקן. וב״ש לטעמייהו דאמרי אין מאכילין את העניים דמאי: 
+<b>והרוצה לתקן יתקן.</b> שלא הותר הדמאי לעניים אלא כשאוכלין אכילה אחת אצל בעל הבית אבל הפירות שיבואו לידם חייבים הם לעשרן דמאי. דיקא נמי דקתני מאכילין את העניים דמאי ולא תני העניים אוכלין דמאי. כ״כ הרמב״ם:  
+
+Mishnah 2
+
+<b>לחזום.</b> לכרות ולחתך ואין לו דומה במשנה:
+<b>להקל ממשאו.</b> שלא יכבד עליו:
+<b>לא ישליך עד שיעשר.</b> שמא ימצאם עם הארץ ויאכל אותם כשאינם מתוקנים ונמצא נותן מכשול. והני מילי בירק הנאגד דאי בשלא נאגד אכתי לא אתחייב במעשר:
+<b>הלוקח ירק מן השוק.</b> ונטל אגודות ירק בידו ששומתן ידועה כך וכך אגודות בפרוטה ולאחר שנטלן נמלך עליהן להחזירן למוכר:
+<b>לא יחזיר עד שיעשר.</b> ויתן לו דמי המעשר שהוא מפריש, דמכי אגבהינהו נעשו שלו ונתחייב עליהן לעשרן:
+<b>שאינו מעושר אלא מנין.</b> האי מעושר הוי פירושא מחוסר, כלומר כבר קנה אותם בהגבהה ולא היה מחוסר אלא למנותן שכבר היה ידוע כך וכך אגודות בפרוטה:
+<b>היה עומד ולוקח.</b> ולא נטלם בידו ולא הגביהם:
+<b>טוען אחר.</b> משאוי אחר של ירקות:  
+
+Mishnah 3
+
+<b>לא יצניע עד שיעשר.</b> דאסור להוציא מידו דבר שאינו מתוקן:
+<b>שלא יאבדו.</b> ולא נתכוין לזכות בהן:
+<b>שאין אדם רשאי למכרו דמאי.</b> כגון במדה דקה דאמרינן בפירקין דלעיל:
+<b>לא ישלח לחבירו דמאי.</b> בדקה, אבל שולח לו בגסה כיון שרשאי למוכרו בגסה:
+<b>רבי יוסי מתיר.</b> לשלוח לחברו ודאי אפילו בדקה, ובלבד שיודיעו. ומודה רבי יוסי שבדמאי אסור בדקה. ואין הלכה כרבי יוסי:
+
+
+
+Mishnah 4
+
+<b>לטוחן כותי.</b> לכותי שטוחן התבואה:
+<b>הרי הן בחזקתן.</b> דלא חשידי שמא החליפו אלו המתוקנים באחרים שאינן מתוקנין:
+<b>לטוחן עובד כוכבים דמאי.</b> דעובד כוכבים חשוד להחליף ולבתר דאשכחו יונה בראש הר גריזים לכותים שהיו עובדים אותה, כותי הרי הוא כעובד כוכבים:
+<b>אצל העובד כוכבים כפירותיו.</b> ופירות של עובד כוכבים פטורים מן המעשר. ורישא מפני שדרך בני אדם להוליך קופות רבות של חטים ולהניחן אצל הטוחן חיישינן שמא נתחלפה קופה זו בקופות אחרות של ישראל שהן דמאי, אבל פירות ליכא למימר שמא החליפן בפירות של ישראל אלא שמא החליפן העובד כוכבים בפירותיו לפיכך הרי הן כפירותיו של עובד כוכבים. ורבי שמעון סבר דאף בפירות חיישינן שמא נתחלפו בבית העובד כוכבים בפירות של ישראל אחר, שכשם שישראל זה הפקיד פירותיו ביד העובד כוכבים כך יש לחוש שמא ישראל אחר מן החשודים על המעשרות הפקיד גם כן בידו ונתחלפו אלו באלו. ואין הלכה כר׳ שמעון:  
+
+Mishnah 5
+
+<b>פונדקית.</b> שומרת הפונדק והולכי דרכים מתאכסנים אצלה:
+<b>מעשר את שהוא נותן לה.</b> דאין חבר מוציא מתחת ידו דבר שאינו מתוקן:
+<b>ואת שהוא נוטל ממנה.</b> דאע״ג דעם הארץ אינו חשוד להחליף כדאמרן לעיל, הפונדקית חשודה להחליף שהיא מתכוונת לטובה ונותנת משלה שהוא יותר יפה לחבר ואומרת בלבה ראוי שאאכיל משלי שהוא חם ויפה לחבר ואני אטול את שלו הקר והגרוע:
+<b>אין אנו אחראין לרמאים.</b> כלומר אין אחריות הרמאים עלינו לשומרם שלא יאכלו דבר שאינו מעושר. לפיכך אינו מעשר מה שהוא נותן לה ואם תקחנו הפונדקית לעצמה ותאכלנו כשאינו מתוקן אין לחבר מזה כלום ואינו מעשר אלא מה שהוא נוטל בלבד. ור׳ יוסי סבר דלגזול היא מתכונת, ואין הלכה כר׳ יוסי:  
+
+Mishnah 6
+
+<b>המתקלקל.</b> פת או תבשיל שנתקלקל:
+<b>אמר רבי יהודה.</b> בירושלמי מפרש דקמייתא נמי מלתיה דר׳ יהודה היא. והכי קאמר מפני שהיא חשודה להחליף את המתקלקל דברי ר׳ יהודה שרבי יהודה אומר רוצה היא בתקנת בתה וכו׳:
+<b>בנותן לחמותו שביעית.</b> בנותן לה לאפות ולבשל בשנה השביעית:
+<b>שאינה חשודה להאכיל את בתה שביעית.</b> דחמירא להו שביעית ואפילו אם יתקלקל לא תחליפנו בפירות שביעית. והלכה כר׳ יהודה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>הלוקח פירות.</b> בשבת יאכל על פיו. דאימת שבת עליו, שמתיראים לעבור עבירה ולשקר בשבת יותר מבחול:
+<b>תרומת מעשר של דמאי.</b> להכי נקט תרומת מעשר, דעמי הארץ נחשדו עליה דסברי אינה במיתה כל זמן שלא הופרש מעשר ראשון, אבל תרומה גדולה לא נחשדו עליה. ותרומת מעשר הויא אחד ממאה וכשחזרה למקומה לפחות ממאה חזרה ומדמעת:
+<b>שואלו ואוכל על פיו.</b> דמאחר שנקרא לה שם תרומה אימת דמוע על עם הארץ וירא לשקר. והלכה כר׳ שמעון שזורי:  
+
+Mishnah 2
+
+<b>המדיר את חבירו שיאכל עמו.</b> דאמר ליה קונם מה שאתה נהנה לי אם אין אתה סועד אצלי:
+<b>שבת הראשונה.</b> של סעודת נשואין לבחור שנשא בתולה התירו לו לאכול עמו משום איבה:
+
+
+
+Mishnah 3
+
+<b>אין צריך לקרות שם למעשר עני של דמאי.</b> דלא נחשדו עמי הארץ על מעשר עני שהם יודעים שפירות הטבולים למעשר עני הם במיתה ומפרישים אותו ולוקחים אותו לעצמן:
+<b>וחכמים אומרים.</b> אף על פי כן קורא לו שם, שהרי אינו מפסיד כלום בזה דאינו צריך להפריש וליתן לעני משום דעני הוי בזה מוציא מחבירו והמוציא מחבירו עליו הראיה:
+
+
+
+Mishnah 4
+
+<b>מי שקרא שם לתרומת מעשר של דמאי.</b> שאמר תרומת מעשר שאני חייב להפריש מכרי זה יהא מונח בצפונו או בדרומו ולא הפרישה. ותרומת מעשר של דמאי דנקט לפי שהישראל קורא לה שם ונותנה לכהן ולוקח המעשר לעצמו, אבל תרומת מעשר של ודאי אין הישראל קורא לה שם אלא הוא נותן מעשר ללוי והלוי מפריש תרומת מעשר ונותנה לכהן:
+<b>לא יטלם.</b> כדי ליתנם לכהן או לעני שבחצר ושבמבוי, שאסור ליתן מתנות לכהן ולעני בשבת. אבל בלמודים לאכול אצלו כלומר הרגילין לאכול על שלחנו שרי, ובלבד שיודיעם שהם של תרומת מעשר או של מעשר עני שאם אינו מודיעם והם סבורים שמשלו הוא מאכילם הוה ליה כמאכיל אורחיו תרומה ומעשרות שהוא אסור:  
+
+Mishnah 5
+
+<b>אינו נאמן.</b> דאפילו ימצא שלקח ממי שאינו נאמן מצי לאשתמוטי ולומר בעיני היה נאמן. אבל כי אמר ליה מאיש פלוני לא מצי לאשתמוטי דהא אינו רשאי ליקח מאחר:
+
+
+
+Mishnah 6
+
+<b>איש פלוני נאמן הרי זה נאמן.</b> אע״ג דלא היה ראוי להאמינו כיון שהוא עצמו חשוד, קולא היא שהקלו באכסנאי משום חיי נפש. ודוקא כשאין מכיר אדם שם אבל אם מכיר אדם שם לא יטול אלא מן המומחה:
+<b>מי כאן מוכר ישן.</b> שירא שמא יאכילוהו חדש קודם שיקרב העומר. ורוב עמי הארץ אין חשודים על החדש והוי כדמאי דרוב עמי הארץ מעשרים הן, הלכך לא החמירו עליהן כל כך דנימא שהם גומלים חסד זה לזה תעיד אתה עלי ואני אעיד עליך:  
+
+Mishnah 7
+
+<b>החמרים.</b> המביאים תבואה ממקום הזול למקום היוקר:
+<b>אין נאמנים.</b> דודאי גומלים זה את זה ומשבח של חבירו בעיר זו כדי שישבח חבירו את שלו בעיר אחרת:
+<b>ר׳ יהודה אומר נאמנים.</b> הואיל ורוב ע״ה מעשרים הן בדמאי הקילו משום חייהן של בני העיר שיהיו מוכרי תבואה ופירות רגילין לבא שם. ואין הלכה כר״י:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>הלוקח מן הנחתום.</b> כשהנחתום מוכר במדה גסה הלוקח ממנו חייב לתקן מה שהוא לוקח והנחתום פטור. והא דתנן לעיל בפרק ב׳ שהנחתומים חייבים להפריש כדי שיעור תרומת מעשר וחלה, התם מיירי במוכר במדה דקה שמפני שהוא משתכר הרבה הטילו עליו לעשר, אי נמי מפני התינוקות שלוקחים ממי שמוכר בדקה כדי שלא יאכלו טבלים הטילו עליו לתקן. מדה גסה ודקה מפורשים לעיל ספ״ב:
+<b>נוטל כדי תרומת מעשר.</b> דהיינו אחד ממאה וכדי חלה אחד ממ״ח. ולא שיפרישם מן הככר שלקח מן הנחתום, אלא קובע להם מקום ומניחם מחוברים במקומם:
+<b>אחד ממאה ממה שיש כאן.</b> מכל מה שיש כאן משמע אף עם כדי שיעור חלה שהפריש עשוי מעשר, ונמצא מפריש מעשר אף מן החלה:
+<b>ושאר מעשר.</b> דהיינו עוד תשעה סמוך לו הרי קבע מקום לכל המעשר, ואותו האחד שקראתי לו שם מעשר תחילה עשוי תרומת מעשר על התשעה הסמוכים לו:
+<b>והשאר חלה.</b> א׳ ממ״ח שהפרשתי חלה:
+<b>ומעשר שני בצפונו או בדרומו.</b> קובע לו מקום ואחר כך מחללו, ואינו צריך להוסיף חומש:
+
+
+
+Mishnah 2
+
+<b>נוטל אחד משלשים ושלש ושליש.</b> היינו שליש ממאה. וסאה שנוטל יש בהם ג׳ שלישים, שנים מהן לתרומה שהיא תרי ממאה ואחד לתרומת מעשר שהיא אחד ממאה. ואומר על אותה סאה שנטל אחד ממאה שיש כאן בין הכל דהיינו שליש אותה סאה:
+<b>הרי הוא בצד זה חולין.</b> פירוש ישאר חולין כמו שהוא עתה בטבלו בצד שני שלישים שעמו, והשאר דהיינו שני שלישים יהיו תרומה על הכל:
+<b>מהחולין שיש כאן.</b> דהיינו השליש שאמרתי עליו שישאר חולין. הרי זה בצד זה מעשר:
+<b>ושאר מעשר.</b> דהיינו עוד תשעה סמוך לשליש זה, אותם עשרה שלישים יהיו מעשר על המאה שלישים. ולאו דוקא עשרה אלא מעט פחות כפי המגיע לשנים של תרומה:
+<b>זה שעשיתי מעשר.</b> היינו השליש שקרא עליו שם מעשר תחלה עשוי תרומת מעשר על תשעה השלישים. ולא שליש שלם אלא חסר דבר מועט, ולהכי קאמר מהחולין שיש כאן דמשמע ולא כל החולין. ומתניתין אתיא כאבא אלעזר בן גומל דאמר בסוף פרק כל הגט (גיטין לא.) כשם שיש לו לבעל הבית רשות לתרום תרומה גדולה כך יש לו רשות לתרום תרומת מעשר. ואיהו נמי שרי להפריש תרומת מעשר באומד בעין יפה בפרק כל המנחות באות מצה (מנחות דף נד: נה.) הלכך אותו שליש שהוא מפריש משלם אע״פ שהיה ראוי להיות חסר מעט, בעין יפה הוא מפריש ושרי:
+
+
+
+Mishnah 3
+
+<b>ומן הצוננת על החמה.</b> אע״פ שהוא מעשר מן הרע על היפה סבר לה כר׳ אלעאי דאמר (קדושין מו.) התורם מן הרע על היפה תרומתו תרומה, ובדמאי התירו אפילו לכתחילה:
+<b>ואפילו מדפוסים הרבה.</b> ולא חיישינן שמא אתמול קנה הנחתום תבואה ממי שהוא מעשר והיום ממי שאינו מעשר ונמצא מפריש מן הפטור על החיוב, דנחתום מחד גברא זבין אע״פ שהוא עושה מדפוסים הרבה:
+<b>רבי יהודה אוסר.</b> כששניהם של אמש או שניהם של היום מודה רבי יהודה לרבי מאיר דאפילו מדפוסים הרבה שרי, דלא חייש לדפוסים. אבל אחד של אמש ואחד של היום אפילו מדפוס אחד אסר, שאני אומר וכו׳:
+<b>ר׳ שמעון אוסר בתרומת מעשר.</b> דאפילו שניהם של היום או של אמש כיון דבשני דפוסים הוא אמרינן מתרי גברי זבן את התבואה ושמא האחד עישר והאחד לא ונמצא מפריש מן הפטור על החיוב:
+<b>ומתיר בחלה.</b> דבחלה כולי עלמא מודו אפילו של אמש בשל היום ואפילו משני דפוסים, דאי נמי מתרי גברי זבן לא חיישינן שהרי אצל הנחתום מתחייבה בחלה שהוא גלגל את העיסה. והלכה כרבי שמעון:
+
+
+
+Mishnah 4
+
+<b>פלטר.</b> הוא הלוקח מן הנחתומים ככרות הרבה בבת אחת ומוכרן אחר כך בשוק אחד אחד:
+<b>מעשר מכל דפוס ודפוס דברי רבי מאיר.</b> דסבירא ליה לרבי מאיר פלטר מתרי תלתא נחתומי זבן, ואנו אומרים דפוס זה קנה מנחתום אחד והשני מנחתום אחר. ורבי יהודה סבר פלטר מחד נחתום זבן ואע״פ שהם משני דפוסים כולן מנחתום אחד הן, הלכך אם כולן משל אמש או משל היום מעשר מאחד על הכל כדין נחתום:
+<b>מנפול.</b> קונה מן פלטרין הרבה ומוכר לאחרים, וכיון שהוא רגיל לקנות מאנשים הרבה הלוקח ממנו מעשר על כל אחד ואחד. והלכה כרבי יהודה:
+
+
+
+Mishnah 5
+
+<b>הלוקח מן העני.</b> המחזר על הפתחים:
+<b>פלחי דבילה.</b> חתיכות של דבילה:
+<b>בולל ונוטל.</b> דורס התמרים או הגרוגרות ומערבן יחד והן נבללים ומתערבים ונמצא מפריש מן החיוב, דקסבר יש בלילה בדבר היבש. אבל פרוסות של לחם ופלחי דבילה אין נבללין ואתי לאפרושי מן הפטור על החיוב:
+<b>בזמן שהמתנה מרובה.</b> בזמן שהכל נותנין מתנה מרובה, שכל המתנות שוות אז מועלת בלילה:
+<b>אבל בזמן שהמתנה מועטת.</b> כלומר שמתנה אחת מעוטה מחברתה לא מהניא בלילה, דדלמא כל חד וחד לא מתרמי דידיה וחיישינן שמא מן הרוב מפריש על המועט. כך נראה פירוש משנה זו בירושלמי:
+
+
+
+Mishnah 6
+
+<b>סיטון.</b> סוחר הלוקח תבואה מבעלי בתים הרבה ביחד ומוכר לאחרים במדה גסה:
+<b>לא יעשר מזה על זה.</b> דשמא מה שלקח ממנו בשניה מאדם אחר קנאו, ואתי לאפרושי מן הפטור על החיוב:
+<b>ואפילו מאותו הסוג.</b> כלומר מאותה קופה. ודומה לו במסכת כלים (פט״ז מ״ג) הסוגים הגדולים:
+<b>ואפילו מאותו המין.</b> דשניהם שחמתית או שניהם לבנה. ואם אמר הסיטון דמאדם אחד קנה נאמן:  
+
+Mishnah 7
+
+<b>מעשר מזה על זה.</b> דכולו מעושר או כולו אינו מעושר. ובלבד שיהיה ממין אחד ובתוך שנתו, שאין תורמין משל שנה זו על [של] שנה אחרת:
+<b>ומגנות אחרות מעשר מכל אחת ואחת.</b> דבעלי הגנות שמא זה עישר וזה לא עישר:  
+
+Mishnah 8
+
+<b>משני מקומות.</b> ששני המוכרים הודיעוהו שהוא טבל:
+<b>אלא לצורך.</b> כגון שנתערב לחברו חולין מועטין בטבל מרובה, שאין לטבל זה תקנה עד שיעשר עליו ממקום אחר. ודוקא לחבר מותר למכור טבל אבל לא לעם הארץ. וע״ה שנתערב לו חולין בטבל כיצד הוא עושה הולך אצל חבר והוא לוקח לו טבל ממקום אחר ומעשר לו:  
+
+Mishnah 9
+
+<b>משל ישראל על של עובד כוכבים.</b> האי תנא סבר אין קנין לעובד כוכבים בארץ ישראל להפקיע מן המעשר ורבי מאיר היא, ואינה הלכה דקיימא לן יש קנין לעובד כוכבים בארץ ישראל להפקיע מן המעשר דכתיב (ויקרא כ״ה:כ״ג) והארץ לא תמכר לצמיתות הא אם נמכרה צמותה היא:
+<b>על של כותים.</b> פירות הכותים ודאי טבל מוכרין אותן. דאע״פ דכשאוכלין פירותיהן עשורי מעשרי, כשמוכרין אינן מעשרין דלא חיישי על לפני עור לא תתן מכשול:
+<b>רבי אלעזר אוסר משל כותים על של כותים.</b> דזימנין דמעשר לנפשיה ונמלך ומוכרו, ושמא האחד מעושר והאחד לא ונמצא מפריש מן הפטור על החיוב. ובזמן הזה הכותים עשאום כעובדי כוכבים גמורים לכל דבריהם:  
+
+Mishnah 10
+
+<b>עציץ נקוב.</b> כלי שמשימין בתוכו עפר וזורעים בו, אם נקוב כדי שרש קטן שהוא פחות מכזית הרי הוא כארץ ופירותיו טבל גמור דאורייתא:
+<b>תרם מן הארץ.</b> אפילו לכתחלה נמי מצי לתרום, ומשום סיפא נקט לשון דיעבד:
+<b>תרומה ויחזור ויתרום.</b> דמן הפטור על החיוב הפריש ולאו תרומה היא הלכך יחזור ויתרום, ומכל מקום כיון שקרא לה שם תרומה נותנה לכהן דלא ליתי לזלזולי בתרומה. ואין צריך להוציא עליה תרומה ומעשר כמו בסיפא משום דמדאורייתא לאו טבל הוא, אבל מן הנקוב על שאינו נקוב דמן החיוב על הפטור הפריש התרומה הויא טבל דאורייתא, הלכך לא יאכל עד שיוציא עליה תרומה ומעשרות:  
+
+Mishnah 11
+
+<b>מן הדמאי על הדמאי.</b> דלמא האי מעושר והאי לא מעושר:
+<b>תרומה.</b> ואין צריך לתקן את התרומה כיון דספק הוא ורוב עמי הארץ מעשרים הן:
+<b>מן הודאי על הדמאי תרומה ולא תאכל.</b> דהוי דומיא דמפריש מן הנקוב על שאינו נקוב מן החיוב על הפטור. שאם הדמאי מעושר נמצאת התרומה טבל דאורייתא הלכך לא תאכל:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>המקבל שדה.</b> למחצה לשליש ולרביע כדרך האריסין:
+<b>חולק לפניהם.</b> ואינו צריך לעשר חלק בעל השדה אבל מניח לפניהם חלק שכר הקרקע כשאינו מעושר, ולא חייבו חכמים למקבל שיעשר על חלקו של בעל השדה ויתן לו מה שפסק עמו כשהוא מעושר מפני ישוב ארץ ישראל כדי שלא ימנעו מלקבל השדות באריסות:
+<b>החוכר.</b> מקבל השדה בדבר קצוב כך וכך כורין לשנה בין שהיא עושה הרבה בין שהיא עושה מעט: 
+<b>תורם ונותן לו</b> אבל לא מעשר, דכל חוכר על מנת כן יורד לשדה שיתן לו חכירותו מפירות הגדלים בשדה בטבלם, ומיהו משום דאין להשהות התרומה דאי אפשר לגורן שתעקר אלא אם כן נתרמה משום הכי תורם ונותן לו, ומסתבר דמנכה לו התרומה מחכירותו דמאי שנא תרומה ממעשר:
+<b>אמר ר׳ יהודה.</b> אימתי סגי לחוכר שיתרום לבד ואינו מעשר, כשנותן לו חכירותו מאותה שדה ומאותו המין. אבל אם נתן לו משדה אחרת אף מאותו המין, או ממין אחר אף מאותה שדה כגון שזרע מקצת השדה מין אחר כשיעור חכירותו חייב אף לעשר, דדמי לפורע חובו. אי נמי אין דעת [המחכיר] לקבל פירות טבולים אלא כשפורע לו מאותה שדה ומאותו המין:  
+
+Mishnah 2
+
+<b>החוכר שדה מן העובד כוכבים.</b> קנס קנסו חכמים לחוכר שדה מן העובד כוכבים שיהא מעשר מה שנותן לו, כדי שלא יהא שום ישראל חוכר שדה ממנו ותשאר בורה בידו ומתוך כך יצטרך למכרה לישראל בדמים מועטים. ובמקבל באריסות לא קנסו שיותר חפץ העובד כוכבים בחכירות מבאריסות:
+<b>שדה של אבותיו.</b> שגזלה העובד כוכבים מאבותיו, וקנסוהו שיצטרך לעשר כדי שידחוק עצמו ויקננה מן העובד כוכבים שמתוך שהיא חביבה עליו שהיתה של אבותיו לא יניח לקבלה מן העובד כוכבים ביותר מן הראוי לה וכשיכבד עליו המעשר יקננה. וכוותיה דרבי יהודה קיימא לן דלא פליג תנא קמא עליה:
+
+
+
+Mishnah 3
+
+<b>כשם שחולקין בחולין כך חולקים בתרומה.</b> כשנוטל בעל השדה מחצה ושליש ורביע ממה שהוציאה השדה נוטל גם כן מחצה ושליש ורביע מן התרומה והמעשרות המוטלות עליה ונותנן הוא לכל כהן ולוי שירצה:
+<b>אף המעשרות שלהן.</b> אם המקבל כהן כל התרומה שלו, ואם לוי הוא כל המעשר שלו:
+<b>שעל מנת כן.</b> ירדו לקבל שדה זו באריסות. ואין הלכה כרבי אליעזר דאע״ג דעל מנת כן ירדו במה קנו: 
+
+Mishnah 4
+
+<b>המעשרות לבעלים.</b> בהא אפילו רבנן דפליגי עליה דרבי אליעזר מודו, דכיון דשדה של בעלים מקום מעשר שיורי שייריה:
+<b>הקרתני.</b> לשון קריה, כלומר האיש היושב בקריה בכפרים. שכן דרך בני הכפרים לקבל שדה מבני הכרכים:
+<b>יכול הוא הקרתני וכו׳</b> הלכך כל אחד נוטל חלקו במעשר שני. וכן הלכה:  
+
+Mishnah 5
+
+<b>המקבל זיתים לשמן.</b> ישראל שקבל זיתים מכהן או מלוי:
+<b>כשם שחולקין בחולין כך חולקים בתרומה.</b> ואע״ג דלעיל לבעלים, הכא שאני דלא קיבל קרקע אלא אילנות, ורבנן לא עבדי זיתים כקרקע:
+<b>או למחצית שכר.</b> שימכר השמן ויחלקו הריוח לאמצע:
+<b>המעשרות לבעלים.</b> דר׳ יהודה עביד זיתים כקרקע. ואין הלכה כרבי יהודה:  
+
+Mishnah 6
+
+<b>לא ימכור אדם זיתיו.</b> זיתים שנתלשו מן האילן ולא הוכשרו לקבל טומאה, כגון שעדיין לא הזיעו זיעת המעטן שהיא מכשירתן לקבל טומאה:
+<b>אלא לחבר.</b> לפרוש המוחזק לטהרות ולא ימכרם למי שאינו חבר שלא ידרוך אותם בטומאה:
+<b>אף למעשר.</b> אף למי שלא קיבל עליו אלא לעשר אבל לא קבל עליו להיות מוחזק לטהרות יכול למוכרם, דכיון דאכתי לא הוכשרו אימור שמא יאכלם קודם שיזיעו. ואע״ג דרוב זיתים אין עומדין לאכלן כך, בעלילה כל דהו דמצינן לתלות תלינן. ורמב״ם מוקי פלוגתייהו דבית שמאי ובית הלל דב״ש סברי אסור לגרום טומאה לחולין שבא״י וב״ה סברי מותר לגרום טומאה לחולין שבא״י:
+<b>וצנועי בית הלל.</b> ותיקין המדקדקים במצות שהיו בב״ה:
+
+
+
+Mishnah 7
+
+<b>אחד מעשר.</b> נאמן על המעשרות:
+<b>ואחד אינו מעשר.</b> אינו נאמן על המעשרות:
+<b>המעשר מעשר את שלו.</b> מתקן החצי מכל מה שגדל בכרם של שניהם:
+<b>וחלקו בכל מקום שהוא.</b> בירושלמי מפרש דהכי קאמר וחלקו של חברו דהיינו של זה שאינו מעשר בכל מקום שהוא דמאי הוא. ומשום דאין ברירה חיישינן שמא חצי חלקו של המעשר ביד חברו שאינו מעשר וחצי חלק חברו בידו, הלכך אע״פ שכבר תיקן החצי מכל מה שגדל בכרם חייב לתקן בתורת דמאי חצי חלק חברו שבידו:
+
+
+
+Mishnah 8
+
+<b>טול אתה חטין שבמקום פלוני.</b> הכא מיירי שחלקו שדה בקמותיה וענבים המחוברים בכרם הלכך יש ברירה ואמרינן זהו חלקו המגיעו והמעשר מעשר את שלו ודיו. ולעיל איירי שחלקו בתלוש והתם אין ברירה דכל קלח וקלח של שותפים הוא וצריך לעשר דמאי על חלק חברו שבידו:
+<b>אבל לא יאמר לו טול אתה חטין ואני שעורים.</b> דליכא למימר הכא זהו חלקו המגיעו אלא הוו כמחליפים זה לזה, ונמצא זה המעשר מוכר חלקו למי שאינו מעשר:
+
+
+
+Mishnah 9
+
+<b>חבר.</b> הנאמן לטהרות ואין צריך לומר למעשרות:
+<b>שירשו את אביהן עם הארץ.</b> ופירות שהניח הוו דמאי ובחזקת טמאים:
+<b>טול אתה בלח.</b> שהוכשר לקבל טומאה ואני ביבש שלא הוכשר לקבל טומאה לפי שאסור לחבר למכור לעם הארץ לח ויבש כדתנן לעיל בפרק שני:
+
+
+
+Mishnah 10
+
+<b>טול אתה עבודת כוכבים ואני מעות.</b> אע״ג דחלופי עבודת כוכבים ויין נסך אסורים בהנאה הכא שרי עד שלא באו לידו משום דירושת גר את אביו אינה מן התורה אלא מדברי סופרים. ולא דמי לחבר ועם הארץ שירשו את אביהם עם הארץ דאפילו קודם שבאו לידו אסור לומר לו טול אתה חטים ואני שעורים, דהתם הויא ירושה דאורייתא והוי כאילו בא לידו:
+
+
+
+Mishnah 11
+
+<b>סוריא.</b> הם ארצות שכבש דוד שלא היו מארץ ישראל כגון ארם נהרים וארם צובה, ולפי שעדיין לא נכבשה כל א״י לפיכך לא קדשו בקדושת הארץ אף על פי שהיה כבוש של רבים ובמקצת דינים היא כארץ ישראל ובמקצת דינים היא כחוצה לארץ. והקונה פירות בסוריא אינו חייב להפריש מהן דמאי לפי שרוב פירות הנמכרים בסוריא מחו״ל הן באים, הלכך כי אמר מעושרין הן נאמן מגו דאי בעי אמר של חו״ל הן והיה נאמן כדתנן בפ״ק מכזיב ולהלן נאמן, השתא נמי כי אמר של א״י הם ועשרתים נאמן:
+<b>שהפה שאסר.</b> כשאמר של א״י הם וחייבים במעשר, הוא הפה שהתיר כשאמר עשרתים וכי היכי דמהמנינן ליה במאי דאסר כשאמר של א״י הם נהמניה נמי במה שהתיר כשאמר עשרתים:
+<b>משלי הן.</b> מן השדה שיש לי כאן בסוריא חייבים לעשר דבפירות של סוריא גזרו על הדמאי כשידוע שגדלו שם:
+<b>ואם ידוע שיש לו שדה.</b> אין כאן הפה שאסר הוא הפה שהתיר, דכיון שידוע שיש לו שדה מסתמא משדהו הביא הפירות ולא היה נאמן לומר מחו״ל הם באים הלכך כי אמר עשרתים אינו נאמן דליכא מגו:  
+
+Mishnah 12
+
+<b>עם הארץ שאמר לחבר קח לי.</b> כגון שהיה החבר הולך לשוק לקנות ירק לעצמו ואמר לו עם הארץ קח לי ג״כ אגודה של ירק ולקח חבר שתי אגודות סתם ולא פירש זו לי וזו לעם הארץ, פטור מלעשר אותה שנותן לעם הארץ דיש ברירה כשנותנה לעם הארץ שזו היא אותה שלקח מתחילה לצרכו ואין חבר מחליפה בשלו. פירוש אחר מן הירושלמי עם הארץ שאמר לחבר קח לי אגודת ירק והמוכר חבר הוא. ויודע שזה הלוקח בשביל עם הארץ הוא לוקח ולא לקח החבר לעצמו כלום, פטורה האגודה הזאת ממעשר דמאי שכיון שהמוכר חבר ויודע שלצורך עם הארץ הוא קונה אינו מוכר לו אלא אם כן עישר, דהכי אמרינן לעיל פרק ב׳ שאסור למכור לעם הארץ אלא אם כן עישר תחלה. אבל אם קנה החבר אחת לעצמו ואחת לעם הארץ ונתערבו, חייב לעשר דשמא מה שמכר לו לעצמו אינו מעושר, שהמוכר לחבר אינו צריך לעשר והקונה עליו מוטל לעשר כדאמרן לעיל פרק ב׳:
+<b>ואפילו הן מאה.</b> ואפילו נתערבה אחת שלו במאה של עם הארץ:
+<b>גלוסקן.</b> ככר לחם יפה:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>המזמין את חבירו.</b> אומר מע״ש וכו׳. והיכא דהתנה מע״ש מותר להפריש בשבת אבל לא התנה אסור דתנן ספק חשיכה מעשרים את הדמאי הא ודאי חשיכה לא. והכא מיירי בהזמינו חברו ולא הדירו דאי הדירו הא אמרינן לעיל פ״ד אוכל עמו בשבת ראשונה אע״פ שאינו מאמינו על המעשרות. א״נ התם בשבת ראשונה של בחור שנשא בתולה והכא בשאר שבתות:
+<b>הרי הוא מעשר.</b> ותרומה גדולה אינו צריך להפריש דלא נחשדו עמי הארץ עליה כדפרשינן בפ״ק. ועל אחד ממאה שמפריש למחר אומר הרי הוא מעשר ראשון ושאר מעשר דהיינו תשעה שהוא חייב עדיין כדי שיהו עשרה למאה מודד לו האחד ואח״כ אומר זה האחד שעשיתי תחילה מעשר עשוי תרומת מעשר על תשעה הסמוכים לו:
+<b>מעשר שני.</b> יהיה בצפונו או בדרומו ומחולל יהיה על המעות, ונמצא למחר שאין צריך להפריש כי אם תרומת מעשר בלבד ואוכל ושותה את השאר:  
+
+Mishnah 2
+
+<b>מזגו לו את הכוס.</b> ביום השבת:
+<b>אומר וכו׳</b> ואין די לו במה שהתנה מערב שבת אבל צריך לחזור ולומר בשבת כשבא לאכול ולשתות מה שאני עתיד לשייר מן הכוס וכו׳. בירושלמי פריך אם באומר מעכשיו תהא תרומה הרי הכל מתערב יחד ונעשה מדומע ואם באומר לכשאשתה הא לא הוי תרומה אלא לאחר ששתה ונמצא שותה טבל, ומשני באומר מעכשיו ולכשאשתה תהא תרומה ונמצא שלא שתה טבל וגם לא היה מדומע:
+<b>בפיו.</b> בפי הכוס:
+
+
+
+Mishnah 3
+
+<b>שאינו מאמין לבעל הבית.</b> על המעשרות:
+<b>וחושך גרוגרת אחת.</b> נמנע מלאכול גרוגרת אחת כנגד אותה של תרומת מעשר שהפריש שלא יהא גוזל את בעל הבית:
+<b>לא יחשוך.</b> ויקנה גרוגרת אחת ויאכל שאם לא יאכל מרעיב עצמו וממעט מסעודתו ונמצא ממעט בכך מלאכתו של בעל הבית שלא יוכל לעשות מלאכה:
+<b>לא יחשוך מפני שהוא תנאי בית דין.</b> שתהא תרומת מעשר משל בעל הבית ומעשר שני משל פועל הלכך חייב בעל הבית ליתן לו הגרוגרת שהפריש לתרומת מעשר:  
+
+Mishnah 4
+
+<b>הלוקח יין מבין הכותים.</b> קודם שגזרו על יינן והיה יינן ודאי טבל, והכא איירי בלוקח ערב שבת בין השמשות או שלקח מבעוד יום ושכח להפריש עד בין השמשות ואז אסור להפריש דתנן ספק חשיכה אין מעשרין את הודאי הלכך אסור לקבוע לו מקום דקביעות מקום חשוב כהפרשה ואסור בין השמשות, ומשום הכי לא קתני בסיפא ומעשר שני מחולל על המעות, דכיון דאינו רשאי לקבוע לו מקום בצפונו או בדרומו אי אפשר לחללו, אבל לקרות שם דאמר שאני עתיד להפריש שרי דכולי האי לא גזור בין השמשות:
+<b>שאני עתיד להפריש.</b> הכא לא קתני שאני עתיד להפריש למחר כדקתני לעיל גבי המזמין את חבירו, דדוקא כשאינו מתקן אלא מה שאוכל ושותה התירו להפריש למחר ממותר אכילתו ושתייתו הנשאר בשולי הכוס אבל לתקן את כל הנאד בשבת לא התירו. והכא אינו קורא שם לתרומת מעשר כמו בבבא של דמאי וכדלעיל גבי המזמין את חברו משום דגבי דמאי דמעשרן והן שלו קורא שם לתרומת מעשר כדי לתקן את המעשר ולאכלו, אבל כאן שהוא טבל ודאי צריך ליתן המעשר ללוי והלוי יקרא שם לתרומת מעשר:
+<b>ועשרה מעשר ראשון ותשעה מעשר שני.</b> לאו דוקא, שהרי לאחר שהפריש ממאה שני לוגין לתרומה גדולה ונשאר תשעים ושמונה לא יהיה המעשר אלא עשרה לוגין פחות חומש ומעשר שני שמנה לוגין ושמנה עשיריות וחומש עשירית:
+<b>מיחל ושותה.</b> מתחיל ושותה. פירוש אחר מוזג ושותה, מיחל כמו מיהל לשון סבאך מהול במים (ישעיהו א׳:כ״ב). וסתם מתניתין אתיא כרבי מאיר דאמר אף בדאורייתא יש ברירה וזה שנשאר בשולי הכוס הוי כאילו הופרש מתחלה. ואינה הלכה אלא קי״ל דבדרבנן יש ברירה אבל בדאורייתא אין ברירה הלכך בודאי טבל לא יאכל ולא ישתה עד שיפריש:
+
+
+
+Mishnah 5
+
+<b>והוא בבית המדרש.</b> בערב שבת ומתיירא שמא יקדש עליו היום ולא יוכל לעשר:
+
+
+
+Mishnah 6
+
+<b>כלכלות.</b> סלים:
+<b>מעשרות זו בזו.</b> מעשרות שאני צריך להפריש מכלכלה זו יהיו מונחים בחברתה:
+<b>הראשונה מעושרת.</b> ומפריש מן השניה המעשרות של שתיהן:
+<b>של זו בזו ושל זו בזו הראשונה מעושרת.</b> אבל השניה אינה מעושרת, דמיד כשאמר של זו בזו נתקנה הראשונה ונפטרה מן המעשרות וכי הדר ואמר של זו בזו נמצא מפריש מזו שכבר נפטרת על זו שהיא חייבת ואין מפרישין מן הפטור על החיוב ולא אמר כלום, ונוטל מן השניה המעשרות של שתיהן:
+<b>מעשרותיהן מעשרות כלכלה בחברתה.</b> המעשרות המחוייבות לשתי כלכלות הללו יהיו של כלכלה בחברתה, הרי קרא שם מעשרות שתיהן כאחת ומפריש מזו על זו ומזו על זו דבכל אחת שייר טבל כדי מעשרות חברתה. אבל אינו מפריש עליהן ממקום אחר שהרי קרא שם וקבע מעשרות כל אחת מהן בחברתה. פי׳ אחר ועיקר, מעשרותיהן מעשרות כלכלה בחברתה קרא שם ומפריש מאיזו מהן שירצה דהכי מפרשינן למלתיה מעשרותיהן מאיזה מהן שארצה יהיו מעשרות כלכלה בחברתה:
+
+
+
+Mishnah 7
+
+<b>מאה טבל ומאה חולין.</b> שנתערבו:
+<b>נוטל מאה ואחד.</b> נוטל מאה להפריש מהן מעשר ראשון ומעשר שני כדין כל טבל, ואחד נוטל מן המאה (דלשם) [צ״ל של] חולין לתרומת מעשר כאילו היו טבל, שהחולין נעשים כטבל עצמו לענין תרומת מעשר בלבד אבל לא לענין מעשר ראשון ומעשר שני, ונמצא זה מפסיד ע״י תערובת זו אחת בלבד שמפריש מן החולין. וטבל דאיירי ביה הכא הוא שהורמה ממנו תרומה גדולה אבל לא הורמו ממנו מעשרות ולא תרומת מעשר:
+<b>מאה טבל ומאה מעשר.</b> שלא הורמה מן המעשר הזה תרומת מעשר ונתערבו נוטל מאה של טבל להפריש מהן המעשרות כדפרישית לעיל, ונוטל אחת מן המאה של מעשר שהם נעשים כטבל עצמו להתחייב בתרומת מעשר ונשארו צ״ט מפריש מהן תרומת מעשר לפי חשבון שהם עשר פחות עשירית של אחד. ואם לא נתערב המעשר בטבל לא היה מפריש אלא עשרה לתרומת מעשר שבהן השתא מפני שנתערבו בטבל מפריש י״א פחות עשירית נמצא מפסיד א׳ פחות עשירית:
+<b>מאה חולין מתוקנין ומאה מעשר.</b> ראשון שלא נטלה תרומתו שנתערבו נוטל מאה לשם מעשר ראשון כדי להפריש מהן עשרה לתרומת מעשר שבהן ועשר נוטל מן המאה חולין מתוקנין כאילו היו הם מעשר ראשון דעשרה מהם לתרומת מעשר ונמצא מפסיד עשרה. והא דלא מחמרינן הכי כשנתערב עם טבל להזקיק הטבל להפריש ממנו עשרה לתרומת מעשר כמאה של מעשר, משום שכך הוא הדין שכל דבר המתערב חוזר להיות כתחלתו הילכך המעשר חוזר להיות כטבל ואין הטבל חוזר להיות כמעשר:
+<b>מאה טבל ותשעים מעשר וכו׳ לא הפסיד כלום.</b> דכיון דאיכא בטבל עשרה יתירים דיינינן ליה כאילו יש לו פרנסה ממקום אחר. וכל טבל שנתערב בחולין אם יש לו טבלים אחרים שיכול להפריש על זה התערובת ממקום אחר אינו מפריש אלא לפי חשבון של הטבל בלבד, והכא שהטבל יתר עשר על [המעשר] חשבינן כאילו הם ממקום אחר ומפריש מהן לפי חשבון של טבל בלבד ואינו מפסיד כלום:
+<b>כל זמן שהטבל מרובה.</b> והוא שיהיה מרובה עשר, והכי איתא בירושלמי:
+
+
+
+Mishnah 8
+
+<b>עשר שורות של עשר עשר כדי יין.</b> מסודרים בארץ שבכל ענין שתמנה בין ממזרח למערב בין מצפון לדרום תמצא עשר שורות של עשר עשר שהן מאה כדות:
+<b>שורה החיצונה אחת מעשר.</b> חבית אחת שבשורה החיצונה קבעתי מעשר על כדות אחרות שיש לי:
+<b>ואין ידוע איזו.</b> חיצונה, שהרי יש כאן ארבע שורות חיצונות לארבע רוחות:
+<b>נוטל שתי חביות באלכסון.</b> אחת למקצוע דרומית מזרחית ושנייה לה במקצוע מערבית צפונית, שכל חבית שבמקצוע נמנית לשתי רוחות, וימלא משתיהן חבית א׳ ותהיה מעשר:
+<b>חצי שורה החיצונה אחת מעשר.</b> ואם אמר חבית א׳ שבחצי שורה החיצונה בה קבעתי מעשר על כדות אחרות שיש לי:
+<b>ואין ידוע איזו.</b> חצי שורה מארבע שורות החיצונות:
+<b>נוטל ארבע חביות מד׳ זויות.</b> מפני שיש בכל זוית משתי חצאים שבשתי שורות החיצונות הסמוכות לה וממלא מארבעתן חבית אחת ותהיה מעשר:
+<b>שורה אחת מעשר וכו׳</b> ואם אמר חבית אחת שבשורה אחת מאלו עשר שורות בה קבעתי מעשר ואין ידוע באיזו שורה היא:
+<b>נוטל שורה אחת באלכסון.</b> כלומר נוטל עשר כדות משורה אחת ממקצוע דרומית מזרחית עד מקצוע מערבית צפונית, או ממקצוע דרומית מערבית עד מקצוע מזרחית צפונית וממלא מכל העשר חביות חבית אחת ותהיה מעשר. ומפני מה נוטל באלכסון ואינו נוטל שורה אחת כולה ביושר ממזרח למערב או מצפון לדרום, דכשהוא נוטל באלכסון בין שתמנה השורות כולן ממזרח למערב בין שתמנה אותן מצפון לדרום נמצא נוטל חבית אחת מכל שורה ושורה, מה שאין כן אם היה נוטל שורה אחת באורך ממזרח למערב או מצפון לדרום:
\ No newline at end of file
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@@ -0,0 +1,473 @@
+Bartenura on Mishnah Demai
+ברטנורא על משנה דמאי
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Demai
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה דמאי
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הקלין שבדמאי.</b> שהקלו חכמים על הפירות הללו הנזכרים במתניתין שלא לעשרן דמאי, לפי שחזקתן באים מן ההפקר משום דלא חשיבי, ואית בהו תרי ספיקי ספק באים מן ההפקר ופטורים מן המעשר, ואפילו אם תמצא לומר שבאים מן השמור וחייבים במעשר שמא נתעשרו. ודמאי הם התבואה והפירות הנלקחים מעמי הארץ שהם חשודים על המעשרות. והחבר הלוקח פירות מעמי הארץ צריך להפריש מהם תרומת מעשר ומעשר שני בלבד אם היא שנת מעשר שני, אבל תרומה גדולה לא נחשדו עמי הארץ עליה לפי שהיא במיתה, ואין לה שיעור שחטה אחת פוטרת כל הכרי והכל נזהרים בה. ומעשר ראשון ומעשר עני א״צ להוציא מן הדמאי אע״פ שעמי הארץ חשודים עליהם, לפי שיכול בעל הפירות לומר ללוי או לעני הבאים ליטול המעשרות הבא ראיה שאין פירות הללו מעושרים וטול, דקי״ל בכל דוכתא המוציא מחבירו עליו הראיה. אבל בתרומת מעשר ליכא למימר הכי, שהאוכל טבל שלא הורמו ממנו מתנות כהונה חייב מיתה ומשום אסורא מפרישינן לה לתרומת מעשר, ומעשר שני נמי כדי שלא לאכלו בטומאה או שלא לאכלו חוץ לירושלים:
+<b>השיתין.</b> תאנים מדבריות:
+<b>והרימין.</b> פי׳ הערוך פולצרא״קי בלע״ז:
+<b>ועוזרדין.</b> בערבי זערו״ד ובלע״ז סורבי״ש:
+<b>ובנות שוח.</b> תאנים לבנות המתגדלות משלש שנים לשלש שנים, ומתגדלים ביערים:
+<b>ובנות שקמה.</b> תאנה המורכבת בערמון:
+<b>ונובלות תמרה.</b> תמרים שאינם מתבשלין באילן ותולשין אותן ומניחים אותם זה על זה עד שיתבשלו. ויש אומרים נובלות תמרה תמרים שהפילתן הרוח קודם בשולן:
+<b>גופנים.</b> ענבים שמניחים אותן בגפן בסוף הבציר ובקושי מתבשלים:
+<b>הנצפה.</b> צלף שקורין קאיפר״י בלע״ז:
+<b>האוג.</b> פרי אדום שקורין לו בלע״ז קורניאול״י. ורמב״ם אומר שהוא אילן שעושה כמין אשכלות אדומות אדומות וקורין לו בערבי סומא״ק. ולא היה זה הפרי חשוב ביהודה:
+<b>והחומץ.</b> בתחלה לא היה היין שביהודה מחמיץ לפי שהיו מביאים ממנו נסכים וכל החומץ שביהודה לא היה בא אלא מן התמד לפיכך החומץ שביהודה פטור. אבל לאחר שבטלו נסכים והחומץ בא מן היין החומץ חייב בדמאי אף ביהודה כמו בשאר מקומות:
+<b>והכוסבר.</b> כזרע גד (שמות ט״ז:ל״א) תרגום ירושלמי כוסבר כוליאנדר״ו בלע״ז:
+<b>דיופרא.</b> שטוען פירותיו שני פעמים בשנה. דיו בלשון יון שנים:
+<b>שקמונה.</b> שם מקום:
+<b>המוסטפוס.</b> שנתבשלו באילן עד שנתבקעו מאליהן. שכל אלו חשובים הן וחזקתן שאין באין מן ההפקר. ואין הלכה כר״י:  
+
+Mishnah 2
+
+<b>הדמאי אין לו חומש.</b> הפודה מעשר שני של דמאי אינו נותן את החומש משום דרוב עמי הארץ מעשרין הם. הלכך קרן דמעכב בדאורייתא איתא בדרבנן, חומש דלא מעכב בדאורייתא יאכל:
+<b>ואין לו ביעור.</b> בסוף שלש שנים שחייב לבער כל מעשרותיו כדכתיב (דברים כ״ו:י״ג) בערתי הקדש מן הבית ולא תקנוהו רבנן בדמאי:
+<b>ונאכל לאונן.</b> דמעשר שני של ודאי אסור לאונן כדכתיב (שם) לא אכלתי באוני ממנו, ומעשר שני של דמאי לא גזרו בו:
+<b>ונכנס לירושלים ויוצא.</b> נפדה ונאכל חוץ לירושלים, מה שאין כן בודאי שהמחיצות קולטות ואין יכולין לפדותו ולהוציאו חוץ לחומה לאחר שנכנס, ובדמאי לא גזור:
+<b>ומאבדים מעוטו בדרכים.</b> אם היה מעשר שני של דמאי בדרכים במקום גדודי חיה ולסטים, אפילו היה דבר מועט ויכול להביאו בלא טורח ובלא הפסד אינו חושש לו ומניח אותו ליאבד בדרך במקום שהוא שם. ורמב״ם פירש שאם בשעה שמוליך מעשר שני של דמאי בירושלים נאבד ממנו מעט בדרך אינו חושש לו, מה שאין כן בודאי שצריך שיעלהו כולו או דמיו ולא יפסד ממנו כלום בדרכים:
+<b>ונותנים אותו לעם הארץ.</b> לאכלו בירושלים ואע״פ שהוא חשוד לאכלו בטומאה, מה שאין כן בודאי שאין מוסרים אותו לעם הארץ לפי שאינו נזהר לאכלו בטהרה:
+<b>ויאכל כנגדו.</b> כנגד מה שנתן לעם הארץ לוקח מנכסיו ואוכל בטהרת מעשר בירושלים:
+<b>ומחללים אותו כסף על כסף.</b> אם יש לו כסף מעשר שני של דמאי והוא צריך לו יכול לחללו על כסף חולין, מה שאין כן בודאי שאין מחללין כסף על כסף אלא בסלעים של שני מלכים שיכול לחלל זה על זה אם השני חריף אבל של מלך אחד לא דלאו דרך חלול הוא, ובדמאי שרי:
+<b>כסף על נחשת.</b> אפילו שלא מדוחק. אבל של ודאי מדוחק אין, שלא מדוחק לא:
+<b>ויחזור ויפדה את הפירות.</b> גרסינן, ולא גרסינן ובלבד שיחזור ויפדה. והכי קאמר ויכול לחזור ולפדות את הפירות אם ירצה דברי רבי מאיר, וחכמים אומרים אינו יכול לחזור ולפדותם אלא מעלה הפירות לירושלים. והלכה כחכמים:
+
+
+
+Mishnah 3
+
+<b>הלוקח לזרע.</b> לקח תבואה לזרעה פטור בדמאי, דאילו טבל ודאי אסור לזרוע:
+<b>ולבהמה.</b> לקח מתחלה להאכיל לבהמה פטור מן הדמאי. אבל לקח מתחלה לאדם ונמלך עליה לבהמה חייב לעשר בדמאי:
+<b>וקמח לעורות.</b> לעבד בו עורות:
+<b>מכזיב ולהלן.</b> כזיב הוא סוף המקום שכבשו עולי בבל ומשם ולהלן כבשו עולי מצרים ולא כבשו עולי בבל, ולא נתחייבו בדמאי אלא הארצות שכבשו עולי בבל בלבד, הלכך מכזיב ולהלן פטור מן הדמאי ולא חיישינן שמא מפירות הארץ שכבשו עולי בבל הוליכו לשם, שחזקת חוצה לארץ פטור עד שיודע לך שהוא חייב וחזקת ארץ ישראל חייב עד שיודע לך שהוא פטור:
+<b>חלת עם הארץ.</b> שתקן לו גבל חבר ורוצה ליתנה לכהן חבר פטור מלעשר:
+<b>והמדומע.</b> עם הארץ שנפלה לו סאה של תרומה לפחות ממאה סאין של חולין שנעשה הכל מדומע כלומר עירוב תרומה ונותן הכל לכהן פטור מלעשר דמאי:
+<b>והלקוח בכסף מעשר.</b> שלקח דמאי במעות של מעשר שני, בין במעות מעשר שני של דמאי בין במעות מעשר שני של ודאי פטור מלעשר:
+<b>ושירי מנחות.</b> שהקומץ למזבח והשירים נאכלים לכהנים ולא חיישינן שמא הביא עם הארץ דבר שאינו מתוקן:
+<b>שמן ערב.</b> שמן אפרסמון. וי״מ שמן זית מעורב עם מור ואהלות ובשמים:  
+
+Mishnah 4
+
+<b>מערבין בו.</b> ערובי תחומין וחצרות:
+<b>ומשתתפין בו.</b> שתופי מבואות ואע״ג דלא חזי ליה, מגו דאי בעי מפקיר לנכסיה הוי עני וחזי ליה דהא תנן מאכילין את העניים דמאי השתא נמי חזי ליה:
+<b>ומברכין עליו.</b> ברכת המזון:
+<b>ומזמנין עליו.</b> ואע״ג דאכל בעבירה דלאו עני הוא מגו דאי בעי מפקיר לנכסיה והוי עני וחזי ליה:
+<b>ומפרישין אותו ערום.</b> כשבא להפריש ממנו תרומת מעשר ומעשר שני יכול להפריש והוא ערום דלא בעי ברוכי, דאילו בעי ברוכי הא בעינן והיה מחניך קדוש (דברים כ״ג:ט״ו) וליכא:
+<b>בין השמשות.</b> של ערב שבת, דספק חשיכה מעשרין את הדמאי ואין מעשרין את הודאי:
+<b>ואם הקדים מעשר שני לראשון.</b> שהפריש מעשר שני של דמאי קודם שהפריש מעשר ראשון כדי ליטול תרומת מעשר שבו אין בכך כלום. מה שאין כן בודאי דתנן ככל מצותך אשר צויתני (שם כו) הא אם הקדים מעשר שני לראשון אינו יכול להתודות:
+<b>הגרדי.</b> האורג:
+<b>חייב בדמאי.</b> שעל גופו הוא נותנו וסיכה כשתיה:
+<b>ושהסורק.</b> הצמר במסרק נותן על הצמר הוי כשמן לסוך בו את הכלים ופטור מן הדמאי:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אלו דברים.</b> בכל מקום. אפילו מכזיב ולהלן אם לקחן מעם הארץ דבידוע שמארץ ישראל באו דמינכרי שאין דוגמתן אלא בארץ ישראל:
+<b>והאורז שבחוצה לארץ כל המשתמש ממנו פטור.</b> אפילו בארץ ישראל דמנכר טפי ולא אתי לאחלופי באורז של א״י. אבל שאר דברים הנזכרים במתניתין איכא מינייהו בארץ ישראל דדמו לאותן שבחוצה לארץ, אלא דהנהו דחשיבי שדרך לנושאם מתוך חשיבותן למקומות שאין כיוצא בהן בעו עשורי דבידוע שמארץ ישראל הן:
+
+
+
+Mishnah 2
+
+<b>להיות נאמן.</b> על המעשרות ולא יהיו פירותיו דמאי מכאן ואילך:
+<b>את שהוא לוקח.</b> ע״מ למכור, דאילו על מנת לאכול הא תנא רישא מעשר את שהוא אוכל:
+<b>ואת שהוא מוכר.</b> מפירות קרקעותיו:
+<b>על עצמו אינו נאמן.</b> שהרי הוא אוכל דבר שאינו מתוקן כשהוא מתארח אצל עם הארץ. ור״י סבר שאינו מפסיד נאמנותו בכך. ואין הלכה כר' יהודה:  
+
+Mishnah 3
+
+<b>להיות חבר.</b> לענין טהרות דהיינו פרוש ויהיו בגדיו ומשקים שלו טהורים. ואפילו תלמיד חכם אינו נאמן לענין טהרות עד שיקבל עליו דברי חברות, אלא א״כ היה זקן ויושב בישיבה. והמקבל עליו דברי חברות צריך להרגיל עצמו שלשים יום ואח״כ יהיו בגדיו ומשקים שלו טהורים. ואין קבלת דברי חברות בפחות משלשה חברים, אלא א״כ היה המקבל תלמיד חכם שאין צריך בפני שלשה, ולא עוד אלא שאחרים מקבלים לפניו:
+<b>לח ויבש.</b> דאין מוסרים טהרות לעם הארץ, שאסור לגרום טומאה לחולין שבארץ ישראל:
+<b>ואין לוקח ממנו לח.</b> אבל יבש לוקח ממנו שלא הוכשר לקבל טומאה כל זמן שלא בא עליו משקה. ונאמן עם הארץ לומר הפירות הללו לא הוכשרו אבל אינו נאמן לומר הוכשרו אבל לא נטמאו:
+<b>ולא יתארח אצל עם הארץ.</b> שלא יטמא ויבא ויטמא טהרות:
+<b>ולא מארחו.</b> לעם הארץ:
+<b>אצלו בכסותו.</b> דכסות עם הארץ טומאתו חמורה מטומאת עם הארץ עצמו דחיישינן שמא ישבה עליהן אשתו נדה ובגדי עם הארץ מדרס לפרושים. אי נמי לכך אמרו לא מארחו אצלו בכסותו דממגע עצמו יכול ליזהר טפי ממגע כסותו:
+<b>אף לא יגדל בהמה דקה.</b> שאסור לגדל בהמה [דקה] בארץ ישראל שלא ירעו בשדות אחרים:
+<b>ולא יהא פרוץ בנדרים.</b> שסופו לבא לידי חלול:
+<b>ולא יהא פרוץ בשחוק.</b> דשחוק וקלות ראש מרגילין את האדם לערוה:
+<b>ומשמש.</b> תלמידי חכמים בבית המדרש:
+<b>לא באו אלו לכלל.</b> דאין ענינם נוגע לטהרות. ואין הלכה כר״י:  
+
+Mishnah 4
+
+<b>הנחתומים.</b> נחתום חבר שלקח תבואה מעם הארץ שהיא דמאי לא חייבו אותו חכמים להפריש:
+<b>אלא כדי תרומת מעשר.</b> שהיא אחד ממאה אבל לא מעשר שני, מתוך ששוטרי המלך ונוגשיו חובטים אותם בכל שעה ואומרים להם מכרו בזול לא הטריחו עליהם חכמים במעשר שני שטרחו מרובה שצריך לאכלו בירושלים. ודוקא כשמוכר לחבר שהלוקח יפריש מעשר שני, אבל אם מוכר לעם הארץ חייב להפריש מעשר שני קודם שימכור:
+<b>החנונים.</b> שמוכרים מעט מעט בחנות, אינן רשאין למכור את הדמאי, הואיל והן משתכרים הרבה עליהם מוטל לתקן. אי נמי מפני שרגילין למכור לתינוקות שלא יאכלו התנוקות דבר שאינו מתוקן:
+<b>כל המשפיעים.</b> שמוכרים בשפע הרבה ביחד:
+<b>במדה גסה.</b> לקמן מפרש כמה היא מדה גסה:
+<b>רשאין למכור את הדמאי.</b> דרך המוכרים הרבה ביחד להוסיף על המדה ולכך נקראו משפיעים שעושין מדה גדושה ומוסיפים על המדות. ומשום הכי לא הטילו עליהם להפריש את הדמאי אלא על הלוקח מהם:
+<b>סיטונות.</b> הם הסוחרים הגדולים הקונים תבואה מבעלי התבואה ומוכרים אותה לחנונים במדה גסה:  
+
+Mishnah 5
+
+<b>את שדרכו להמדד בדקה ומדדו בגסה.</b> גרסינן:
+<b>טפילה דקה לגסה.</b> ופטור כשהוא מוכר בגסה, ולא אמרינן כיון דדרכו למוד בדקה חייב אף כשמודד בגסה:
+<b>ובלח דינר.</b> מדה שיש בה מה שהוא שוה דינר. לפי שלא היתה מדה ידועה ללח שהשער משתנה תמיד לכך שיערו בדמים:
+<b>אכסרה.</b> לא במדה ולא במשקל אלא לפי האומד, פטור דהוי כמוכר בגסה. ואין הלכה כר׳ יוסי:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>מאכילין את העניים דמאי.</b> אפילו הן חברים וצריך להודיען והרוצה לעשרן יעשרן:
+<b>ואת האכסניא.</b> חיל של מלך ישראל העובר ממקום למקום ומוטל על בני המקום לפרנסם, מאכילין אותם דמאי. בזמן שהיא עוברת אבל לנו שם בלילה חייבין לתקן:
+<b>רבן גמליאל היה מאכיל את פועליו דמאי.</b> עניים היו. ואין הלכה כר״ג דכיון דחייב במזונותיהן נמצא פורע את חובו בדמאי:
+<b>ואת שאינו מעושר למעשר.</b> ונותנין לו ביותר מכדי מעשרותיו ונמצאו כל האדם אוכלים מתוקן. וב״ש לטעמייהו דאמרי אין מאכילין את העניים דמאי: 
+<b>והרוצה לתקן יתקן.</b> שלא הותר הדמאי לעניים אלא כשאוכלין אכילה אחת אצל בעל הבית אבל הפירות שיבואו לידם חייבים הם לעשרן דמאי. דיקא נמי דקתני מאכילין את העניים דמאי ולא תני העניים אוכלין דמאי. כ״כ הרמב״ם:  
+
+Mishnah 2
+
+<b>לחזום.</b> לכרות ולחתך ואין לו דומה במשנה:
+<b>להקל ממשאו.</b> שלא יכבד עליו:
+<b>לא ישליך עד שיעשר.</b> שמא ימצאם עם הארץ ויאכל אותם כשאינם מתוקנים ונמצא נותן מכשול. והני מילי בירק הנאגד דאי בשלא נאגד אכתי לא אתחייב במעשר:
+<b>הלוקח ירק מן השוק.</b> ונטל אגודות ירק בידו ששומתן ידועה כך וכך אגודות בפרוטה ולאחר שנטלן נמלך עליהן להחזירן למוכר:
+<b>לא יחזיר עד שיעשר.</b> ויתן לו דמי המעשר שהוא מפריש, דמכי אגבהינהו נעשו שלו ונתחייב עליהן לעשרן:
+<b>שאינו מעושר אלא מנין.</b> האי מעושר הוי פירושא מחוסר, כלומר כבר קנה אותם בהגבהה ולא היה מחוסר אלא למנותן שכבר היה ידוע כך וכך אגודות בפרוטה:
+<b>היה עומד ולוקח.</b> ולא נטלם בידו ולא הגביהם:
+<b>טוען אחר.</b> משאוי אחר של ירקות:  
+
+Mishnah 3
+
+<b>לא יצניע עד שיעשר.</b> דאסור להוציא מידו דבר שאינו מתוקן:
+<b>שלא יאבדו.</b> ולא נתכוין לזכות בהן:
+<b>שאין אדם רשאי למכרו דמאי.</b> כגון במדה דקה דאמרינן בפירקין דלעיל:
+<b>לא ישלח לחבירו דמאי.</b> בדקה, אבל שולח לו בגסה כיון שרשאי למוכרו בגסה:
+<b>רבי יוסי מתיר.</b> לשלוח לחברו ודאי אפילו בדקה, ובלבד שיודיעו. ומודה רבי יוסי שבדמאי אסור בדקה. ואין הלכה כרבי יוסי:
+
+
+
+Mishnah 4
+
+<b>לטוחן כותי.</b> לכותי שטוחן התבואה:
+<b>הרי הן בחזקתן.</b> דלא חשידי שמא החליפו אלו המתוקנים באחרים שאינן מתוקנין:
+<b>לטוחן עובד כוכבים דמאי.</b> דעובד כוכבים חשוד להחליף ולבתר דאשכחו יונה בראש הר גריזים לכותים שהיו עובדים אותה, כותי הרי הוא כעובד כוכבים:
+<b>אצל העובד כוכבים כפירותיו.</b> ופירות של עובד כוכבים פטורים מן המעשר. ורישא מפני שדרך בני אדם להוליך קופות רבות של חטים ולהניחן אצל הטוחן חיישינן שמא נתחלפה קופה זו בקופות אחרות של ישראל שהן דמאי, אבל פירות ליכא למימר שמא החליפן בפירות של ישראל אלא שמא החליפן העובד כוכבים בפירותיו לפיכך הרי הן כפירותיו של עובד כוכבים. ורבי שמעון סבר דאף בפירות חיישינן שמא נתחלפו בבית העובד כוכבים בפירות של ישראל אחר, שכשם שישראל זה הפקיד פירותיו ביד העובד כוכבים כך יש לחוש שמא ישראל אחר מן החשודים על המעשרות הפקיד גם כן בידו ונתחלפו אלו באלו. ואין הלכה כר׳ שמעון:  
+
+Mishnah 5
+
+<b>פונדקית.</b> שומרת הפונדק והולכי דרכים מתאכסנים אצלה:
+<b>מעשר את שהוא נותן לה.</b> דאין חבר מוציא מתחת ידו דבר שאינו מתוקן:
+<b>ואת שהוא נוטל ממנה.</b> דאע״ג דעם הארץ אינו חשוד להחליף כדאמרן לעיל, הפונדקית חשודה להחליף שהיא מתכוונת לטובה ונותנת משלה שהוא יותר יפה לחבר ואומרת בלבה ראוי שאאכיל משלי שהוא חם ויפה לחבר ואני אטול את שלו הקר והגרוע:
+<b>אין אנו אחראין לרמאים.</b> כלומר אין אחריות הרמאים עלינו לשומרם שלא יאכלו דבר שאינו מעושר. לפיכך אינו מעשר מה שהוא נותן לה ואם תקחנו הפונדקית לעצמה ותאכלנו כשאינו מתוקן אין לחבר מזה כלום ואינו מעשר אלא מה שהוא נוטל בלבד. ור׳ יוסי סבר דלגזול היא מתכונת, ואין הלכה כר׳ יוסי:  
+
+Mishnah 6
+
+<b>המתקלקל.</b> פת או תבשיל שנתקלקל:
+<b>אמר רבי יהודה.</b> בירושלמי מפרש דקמייתא נמי מלתיה דר׳ יהודה היא. והכי קאמר מפני שהיא חשודה להחליף את המתקלקל דברי ר׳ יהודה שרבי יהודה אומר רוצה היא בתקנת בתה וכו׳:
+<b>בנותן לחמותו שביעית.</b> בנותן לה לאפות ולבשל בשנה השביעית:
+<b>שאינה חשודה להאכיל את בתה שביעית.</b> דחמירא להו שביעית ואפילו אם יתקלקל לא תחליפנו בפירות שביעית. והלכה כר׳ יהודה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>הלוקח פירות.</b> בשבת יאכל על פיו. דאימת שבת עליו, שמתיראים לעבור עבירה ולשקר בשבת יותר מבחול:
+<b>תרומת מעשר של דמאי.</b> להכי נקט תרומת מעשר, דעמי הארץ נחשדו עליה דסברי אינה במיתה כל זמן שלא הופרש מעשר ראשון, אבל תרומה גדולה לא נחשדו עליה. ותרומת מעשר הויא אחד ממאה וכשחזרה למקומה לפחות ממאה חזרה ומדמעת:
+<b>שואלו ואוכל על פיו.</b> דמאחר שנקרא לה שם תרומה אימת דמוע על עם הארץ וירא לשקר. והלכה כר׳ שמעון שזורי:  
+
+Mishnah 2
+
+<b>המדיר את חבירו שיאכל עמו.</b> דאמר ליה קונם מה שאתה נהנה לי אם אין אתה סועד אצלי:
+<b>שבת הראשונה.</b> של סעודת נשואין לבחור שנשא בתולה התירו לו לאכול עמו משום איבה:
+
+
+
+Mishnah 3
+
+<b>אין צריך לקרות שם למעשר עני של דמאי.</b> דלא נחשדו עמי הארץ על מעשר עני שהם יודעים שפירות הטבולים למעשר עני הם במיתה ומפרישים אותו ולוקחים אותו לעצמן:
+<b>וחכמים אומרים.</b> אף על פי כן קורא לו שם, שהרי אינו מפסיד כלום בזה דאינו צריך להפריש וליתן לעני משום דעני הוי בזה מוציא מחבירו והמוציא מחבירו עליו הראיה:
+
+
+
+Mishnah 4
+
+<b>מי שקרא שם לתרומת מעשר של דמאי.</b> שאמר תרומת מעשר שאני חייב להפריש מכרי זה יהא מונח בצפונו או בדרומו ולא הפרישה. ותרומת מעשר של דמאי דנקט לפי שהישראל קורא לה שם ונותנה לכהן ולוקח המעשר לעצמו, אבל תרומת מעשר של ודאי אין הישראל קורא לה שם אלא הוא נותן מעשר ללוי והלוי מפריש תרומת מעשר ונותנה לכהן:
+<b>לא יטלם.</b> כדי ליתנם לכהן או לעני שבחצר ושבמבוי, שאסור ליתן מתנות לכהן ולעני בשבת. אבל בלמודים לאכול אצלו כלומר הרגילין לאכול על שלחנו שרי, ובלבד שיודיעם שהם של תרומת מעשר או של מעשר עני שאם אינו מודיעם והם סבורים שמשלו הוא מאכילם הוה ליה כמאכיל אורחיו תרומה ומעשרות שהוא אסור:  
+
+Mishnah 5
+
+<b>אינו נאמן.</b> דאפילו ימצא שלקח ממי שאינו נאמן מצי לאשתמוטי ולומר בעיני היה נאמן. אבל כי אמר ליה מאיש פלוני לא מצי לאשתמוטי דהא אינו רשאי ליקח מאחר:
+
+
+
+Mishnah 6
+
+<b>איש פלוני נאמן הרי זה נאמן.</b> אע״ג דלא היה ראוי להאמינו כיון שהוא עצמו חשוד, קולא היא שהקלו באכסנאי משום חיי נפש. ודוקא כשאין מכיר אדם שם אבל אם מכיר אדם שם לא יטול אלא מן המומחה:
+<b>מי כאן מוכר ישן.</b> שירא שמא יאכילוהו חדש קודם שיקרב העומר. ורוב עמי הארץ אין חשודים על החדש והוי כדמאי דרוב עמי הארץ מעשרים הן, הלכך לא החמירו עליהן כל כך דנימא שהם גומלים חסד זה לזה תעיד אתה עלי ואני אעיד עליך:  
+
+Mishnah 7
+
+<b>החמרים.</b> המביאים תבואה ממקום הזול למקום היוקר:
+<b>אין נאמנים.</b> דודאי גומלים זה את זה ומשבח של חבירו בעיר זו כדי שישבח חבירו את שלו בעיר אחרת:
+<b>ר׳ יהודה אומר נאמנים.</b> הואיל ורוב ע״ה מעשרים הן בדמאי הקילו משום חייהן של בני העיר שיהיו מוכרי תבואה ופירות רגילין לבא שם. ואין הלכה כר״י:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>הלוקח מן הנחתום.</b> כשהנחתום מוכר במדה גסה הלוקח ממנו חייב לתקן מה שהוא לוקח והנחתום פטור. והא דתנן לעיל בפרק ב׳ שהנחתומים חייבים להפריש כדי שיעור תרומת מעשר וחלה, התם מיירי במוכר במדה דקה שמפני שהוא משתכר הרבה הטילו עליו לעשר, אי נמי מפני התינוקות שלוקחים ממי שמוכר בדקה כדי שלא יאכלו טבלים הטילו עליו לתקן. מדה גסה ודקה מפורשים לעיל ספ״ב:
+<b>נוטל כדי תרומת מעשר.</b> דהיינו אחד ממאה וכדי חלה אחד ממ״ח. ולא שיפרישם מן הככר שלקח מן הנחתום, אלא קובע להם מקום ומניחם מחוברים במקומם:
+<b>אחד ממאה ממה שיש כאן.</b> מכל מה שיש כאן משמע אף עם כדי שיעור חלה שהפריש עשוי מעשר, ונמצא מפריש מעשר אף מן החלה:
+<b>ושאר מעשר.</b> דהיינו עוד תשעה סמוך לו הרי קבע מקום לכל המעשר, ואותו האחד שקראתי לו שם מעשר תחילה עשוי תרומת מעשר על התשעה הסמוכים לו:
+<b>והשאר חלה.</b> א׳ ממ״ח שהפרשתי חלה:
+<b>ומעשר שני בצפונו או בדרומו.</b> קובע לו מקום ואחר כך מחללו, ואינו צריך להוסיף חומש:
+
+
+
+Mishnah 2
+
+<b>נוטל אחד משלשים ושלש ושליש.</b> היינו שליש ממאה. וסאה שנוטל יש בהם ג׳ שלישים, שנים מהן לתרומה שהיא תרי ממאה ואחד לתרומת מעשר שהיא אחד ממאה. ואומר על אותה סאה שנטל אחד ממאה שיש כאן בין הכל דהיינו שליש אותה סאה:
+<b>הרי הוא בצד זה חולין.</b> פירוש ישאר חולין כמו שהוא עתה בטבלו בצד שני שלישים שעמו, והשאר דהיינו שני שלישים יהיו תרומה על הכל:
+<b>מהחולין שיש כאן.</b> דהיינו השליש שאמרתי עליו שישאר חולין. הרי זה בצד זה מעשר:
+<b>ושאר מעשר.</b> דהיינו עוד תשעה סמוך לשליש זה, אותם עשרה שלישים יהיו מעשר על המאה שלישים. ולאו דוקא עשרה אלא מעט פחות כפי המגיע לשנים של תרומה:
+<b>זה שעשיתי מעשר.</b> היינו השליש שקרא עליו שם מעשר תחלה עשוי תרומת מעשר על תשעה השלישים. ולא שליש שלם אלא חסר דבר מועט, ולהכי קאמר מהחולין שיש כאן דמשמע ולא כל החולין. ומתניתין אתיא כאבא אלעזר בן גומל דאמר בסוף פרק כל הגט (גיטין לא.) כשם שיש לו לבעל הבית רשות לתרום תרומה גדולה כך יש לו רשות לתרום תרומת מעשר. ואיהו נמי שרי להפריש תרומת מעשר באומד בעין יפה בפרק כל המנחות באות מצה (מנחות דף נד: נה.) הלכך אותו שליש שהוא מפריש משלם אע״פ שהיה ראוי להיות חסר מעט, בעין יפה הוא מפריש ושרי:
+
+
+
+Mishnah 3
+
+<b>ומן הצוננת על החמה.</b> אע״פ שהוא מעשר מן הרע על היפה סבר לה כר׳ אלעאי דאמר (קדושין מו.) התורם מן הרע על היפה תרומתו תרומה, ובדמאי התירו אפילו לכתחילה:
+<b>ואפילו מדפוסים הרבה.</b> ולא חיישינן שמא אתמול קנה הנחתום תבואה ממי שהוא מעשר והיום ממי שאינו מעשר ונמצא מפריש מן הפטור על החיוב, דנחתום מחד גברא זבין אע״פ שהוא עושה מדפוסים הרבה:
+<b>רבי יהודה אוסר.</b> כששניהם של אמש או שניהם של היום מודה רבי יהודה לרבי מאיר דאפילו מדפוסים הרבה שרי, דלא חייש לדפוסים. אבל אחד של אמש ואחד של היום אפילו מדפוס אחד אסר, שאני אומר וכו׳:
+<b>ר׳ שמעון אוסר בתרומת מעשר.</b> דאפילו שניהם של היום או של אמש כיון דבשני דפוסים הוא אמרינן מתרי גברי זבן את התבואה ושמא האחד עישר והאחד לא ונמצא מפריש מן הפטור על החיוב:
+<b>ומתיר בחלה.</b> דבחלה כולי עלמא מודו אפילו של אמש בשל היום ואפילו משני דפוסים, דאי נמי מתרי גברי זבן לא חיישינן שהרי אצל הנחתום מתחייבה בחלה שהוא גלגל את העיסה. והלכה כרבי שמעון:
+
+
+
+Mishnah 4
+
+<b>פלטר.</b> הוא הלוקח מן הנחתומים ככרות הרבה בבת אחת ומוכרן אחר כך בשוק אחד אחד:
+<b>מעשר מכל דפוס ודפוס דברי רבי מאיר.</b> דסבירא ליה לרבי מאיר פלטר מתרי תלתא נחתומי זבן, ואנו אומרים דפוס זה קנה מנחתום אחד והשני מנחתום אחר. ורבי יהודה סבר פלטר מחד נחתום זבן ואע״פ שהם משני דפוסים כולן מנחתום אחד הן, הלכך אם כולן משל אמש או משל היום מעשר מאחד על הכל כדין נחתום:
+<b>מנפול.</b> קונה מן פלטרין הרבה ומוכר לאחרים, וכיון שהוא רגיל לקנות מאנשים הרבה הלוקח ממנו מעשר על כל אחד ואחד. והלכה כרבי יהודה:
+
+
+
+Mishnah 5
+
+<b>הלוקח מן העני.</b> המחזר על הפתחים:
+<b>פלחי דבילה.</b> חתיכות של דבילה:
+<b>בולל ונוטל.</b> דורס התמרים או הגרוגרות ומערבן יחד והן נבללים ומתערבים ונמצא מפריש מן החיוב, דקסבר יש בלילה בדבר היבש. אבל פרוסות של לחם ופלחי דבילה אין נבללין ואתי לאפרושי מן הפטור על החיוב:
+<b>בזמן שהמתנה מרובה.</b> בזמן שהכל נותנין מתנה מרובה, שכל המתנות שוות אז מועלת בלילה:
+<b>אבל בזמן שהמתנה מועטת.</b> כלומר שמתנה אחת מעוטה מחברתה לא מהניא בלילה, דדלמא כל חד וחד לא מתרמי דידיה וחיישינן שמא מן הרוב מפריש על המועט. כך נראה פירוש משנה זו בירושלמי:
+
+
+
+Mishnah 6
+
+<b>סיטון.</b> סוחר הלוקח תבואה מבעלי בתים הרבה ביחד ומוכר לאחרים במדה גסה:
+<b>לא יעשר מזה על זה.</b> דשמא מה שלקח ממנו בשניה מאדם אחר קנאו, ואתי לאפרושי מן הפטור על החיוב:
+<b>ואפילו מאותו הסוג.</b> כלומר מאותה קופה. ודומה לו במסכת כלים (פט״ז מ״ג) הסוגים הגדולים:
+<b>ואפילו מאותו המין.</b> דשניהם שחמתית או שניהם לבנה. ואם אמר הסיטון דמאדם אחד קנה נאמן:  
+
+Mishnah 7
+
+<b>מעשר מזה על זה.</b> דכולו מעושר או כולו אינו מעושר. ובלבד שיהיה ממין אחד ובתוך שנתו, שאין תורמין משל שנה זו על [של] שנה אחרת:
+<b>ומגנות אחרות מעשר מכל אחת ואחת.</b> דבעלי הגנות שמא זה עישר וזה לא עישר:  
+
+Mishnah 8
+
+<b>משני מקומות.</b> ששני המוכרים הודיעוהו שהוא טבל:
+<b>אלא לצורך.</b> כגון שנתערב לחברו חולין מועטין בטבל מרובה, שאין לטבל זה תקנה עד שיעשר עליו ממקום אחר. ודוקא לחבר מותר למכור טבל אבל לא לעם הארץ. וע״ה שנתערב לו חולין בטבל כיצד הוא עושה הולך אצל חבר והוא לוקח לו טבל ממקום אחר ומעשר לו:  
+
+Mishnah 9
+
+<b>משל ישראל על של עובד כוכבים.</b> האי תנא סבר אין קנין לעובד כוכבים בארץ ישראל להפקיע מן המעשר ורבי מאיר היא, ואינה הלכה דקיימא לן יש קנין לעובד כוכבים בארץ ישראל להפקיע מן המעשר דכתיב (ויקרא כ״ה:כ״ג) והארץ לא תמכר לצמיתות הא אם נמכרה צמותה היא:
+<b>על של כותים.</b> פירות הכותים ודאי טבל מוכרין אותן. דאע״פ דכשאוכלין פירותיהן עשורי מעשרי, כשמוכרין אינן מעשרין דלא חיישי על לפני עור לא תתן מכשול:
+<b>רבי אלעזר אוסר משל כותים על של כותים.</b> דזימנין דמעשר לנפשיה ונמלך ומוכרו, ושמא האחד מעושר והאחד לא ונמצא מפריש מן הפטור על החיוב. ובזמן הזה הכותים עשאום כעובדי כוכבים גמורים לכל דבריהם:  
+
+Mishnah 10
+
+<b>עציץ נקוב.</b> כלי שמשימין בתוכו עפר וזורעים בו, אם נקוב כדי שרש קטן שהוא פחות מכזית הרי הוא כארץ ופירותיו טבל גמור דאורייתא:
+<b>תרם מן הארץ.</b> אפילו לכתחלה נמי מצי לתרום, ומשום סיפא נקט לשון דיעבד:
+<b>תרומה ויחזור ויתרום.</b> דמן הפטור על החיוב הפריש ולאו תרומה היא הלכך יחזור ויתרום, ומכל מקום כיון שקרא לה שם תרומה נותנה לכהן דלא ליתי לזלזולי בתרומה. ואין צריך להוציא עליה תרומה ומעשר כמו בסיפא משום דמדאורייתא לאו טבל הוא, אבל מן הנקוב על שאינו נקוב דמן החיוב על הפטור הפריש התרומה הויא טבל דאורייתא, הלכך לא יאכל עד שיוציא עליה תרומה ומעשרות:  
+
+Mishnah 11
+
+<b>מן הדמאי על הדמאי.</b> דלמא האי מעושר והאי לא מעושר:
+<b>תרומה.</b> ואין צריך לתקן את התרומה כיון דספק הוא ורוב עמי הארץ מעשרים הן:
+<b>מן הודאי על הדמאי תרומה ולא תאכל.</b> דהוי דומיא דמפריש מן הנקוב על שאינו נקוב מן החיוב על הפטור. שאם הדמאי מעושר נמצאת התרומה טבל דאורייתא הלכך לא תאכל:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>המקבל שדה.</b> למחצה לשליש ולרביע כדרך האריסין:
+<b>חולק לפניהם.</b> ואינו צריך לעשר חלק בעל השדה אבל מניח לפניהם חלק שכר הקרקע כשאינו מעושר, ולא חייבו חכמים למקבל שיעשר על חלקו של בעל השדה ויתן לו מה שפסק עמו כשהוא מעושר מפני ישוב ארץ ישראל כדי שלא ימנעו מלקבל השדות באריסות:
+<b>החוכר.</b> מקבל השדה בדבר קצוב כך וכך כורין לשנה בין שהיא עושה הרבה בין שהיא עושה מעט: 
+<b>תורם ונותן לו</b> אבל לא מעשר, דכל חוכר על מנת כן יורד לשדה שיתן לו חכירותו מפירות הגדלים בשדה בטבלם, ומיהו משום דאין להשהות התרומה דאי אפשר לגורן שתעקר אלא אם כן נתרמה משום הכי תורם ונותן לו, ומסתבר דמנכה לו התרומה מחכירותו דמאי שנא תרומה ממעשר:
+<b>אמר ר׳ יהודה.</b> אימתי סגי לחוכר שיתרום לבד ואינו מעשר, כשנותן לו חכירותו מאותה שדה ומאותו המין. אבל אם נתן לו משדה אחרת אף מאותו המין, או ממין אחר אף מאותה שדה כגון שזרע מקצת השדה מין אחר כשיעור חכירותו חייב אף לעשר, דדמי לפורע חובו. אי נמי אין דעת [המחכיר] לקבל פירות טבולים אלא כשפורע לו מאותה שדה ומאותו המין:  
+
+Mishnah 2
+
+<b>החוכר שדה מן העובד כוכבים.</b> קנס קנסו חכמים לחוכר שדה מן העובד כוכבים שיהא מעשר מה שנותן לו, כדי שלא יהא שום ישראל חוכר שדה ממנו ותשאר בורה בידו ומתוך כך יצטרך למכרה לישראל בדמים מועטים. ובמקבל באריסות לא קנסו שיותר חפץ העובד כוכבים בחכירות מבאריסות:
+<b>שדה של אבותיו.</b> שגזלה העובד כוכבים מאבותיו, וקנסוהו שיצטרך לעשר כדי שידחוק עצמו ויקננה מן העובד כוכבים שמתוך שהיא חביבה עליו שהיתה של אבותיו לא יניח לקבלה מן העובד כוכבים ביותר מן הראוי לה וכשיכבד עליו המעשר יקננה. וכוותיה דרבי יהודה קיימא לן דלא פליג תנא קמא עליה:
+
+
+
+Mishnah 3
+
+<b>כשם שחולקין בחולין כך חולקים בתרומה.</b> כשנוטל בעל השדה מחצה ושליש ורביע ממה שהוציאה השדה נוטל גם כן מחצה ושליש ורביע מן התרומה והמעשרות המוטלות עליה ונותנן הוא לכל כהן ולוי שירצה:
+<b>אף המעשרות שלהן.</b> אם המקבל כהן כל התרומה שלו, ואם לוי הוא כל המעשר שלו:
+<b>שעל מנת כן.</b> ירדו לקבל שדה זו באריסות. ואין הלכה כרבי אליעזר דאע״ג דעל מנת כן ירדו במה קנו: 
+
+Mishnah 4
+
+<b>המעשרות לבעלים.</b> בהא אפילו רבנן דפליגי עליה דרבי אליעזר מודו, דכיון דשדה של בעלים מקום מעשר שיורי שייריה:
+<b>הקרתני.</b> לשון קריה, כלומר האיש היושב בקריה בכפרים. שכן דרך בני הכפרים לקבל שדה מבני הכרכים:
+<b>יכול הוא הקרתני וכו׳</b> הלכך כל אחד נוטל חלקו במעשר שני. וכן הלכה:  
+
+Mishnah 5
+
+<b>המקבל זיתים לשמן.</b> ישראל שקבל זיתים מכהן או מלוי:
+<b>כשם שחולקין בחולין כך חולקים בתרומה.</b> ואע״ג דלעיל לבעלים, הכא שאני דלא קיבל קרקע אלא אילנות, ורבנן לא עבדי זיתים כקרקע:
+<b>או למחצית שכר.</b> שימכר השמן ויחלקו הריוח לאמצע:
+<b>המעשרות לבעלים.</b> דר׳ יהודה עביד זיתים כקרקע. ואין הלכה כרבי יהודה:  
+
+Mishnah 6
+
+<b>לא ימכור אדם זיתיו.</b> זיתים שנתלשו מן האילן ולא הוכשרו לקבל טומאה, כגון שעדיין לא הזיעו זיעת המעטן שהיא מכשירתן לקבל טומאה:
+<b>אלא לחבר.</b> לפרוש המוחזק לטהרות ולא ימכרם למי שאינו חבר שלא ידרוך אותם בטומאה:
+<b>אף למעשר.</b> אף למי שלא קיבל עליו אלא לעשר אבל לא קבל עליו להיות מוחזק לטהרות יכול למוכרם, דכיון דאכתי לא הוכשרו אימור שמא יאכלם קודם שיזיעו. ואע״ג דרוב זיתים אין עומדין לאכלן כך, בעלילה כל דהו דמצינן לתלות תלינן. ורמב״ם מוקי פלוגתייהו דבית שמאי ובית הלל דב״ש סברי אסור לגרום טומאה לחולין שבא״י וב״ה סברי מותר לגרום טומאה לחולין שבא״י:
+<b>וצנועי בית הלל.</b> ותיקין המדקדקים במצות שהיו בב״ה:
+
+
+
+Mishnah 7
+
+<b>אחד מעשר.</b> נאמן על המעשרות:
+<b>ואחד אינו מעשר.</b> אינו נאמן על המעשרות:
+<b>המעשר מעשר את שלו.</b> מתקן החצי מכל מה שגדל בכרם של שניהם:
+<b>וחלקו בכל מקום שהוא.</b> בירושלמי מפרש דהכי קאמר וחלקו של חברו דהיינו של זה שאינו מעשר בכל מקום שהוא דמאי הוא. ומשום דאין ברירה חיישינן שמא חצי חלקו של המעשר ביד חברו שאינו מעשר וחצי חלק חברו בידו, הלכך אע״פ שכבר תיקן החצי מכל מה שגדל בכרם חייב לתקן בתורת דמאי חצי חלק חברו שבידו:
+
+
+
+Mishnah 8
+
+<b>טול אתה חטין שבמקום פלוני.</b> הכא מיירי שחלקו שדה בקמותיה וענבים המחוברים בכרם הלכך יש ברירה ואמרינן זהו חלקו המגיעו והמעשר מעשר את שלו ודיו. ולעיל איירי שחלקו בתלוש והתם אין ברירה דכל קלח וקלח של שותפים הוא וצריך לעשר דמאי על חלק חברו שבידו:
+<b>אבל לא יאמר לו טול אתה חטין ואני שעורים.</b> דליכא למימר הכא זהו חלקו המגיעו אלא הוו כמחליפים זה לזה, ונמצא זה המעשר מוכר חלקו למי שאינו מעשר:
+
+
+
+Mishnah 9
+
+<b>חבר.</b> הנאמן לטהרות ואין צריך לומר למעשרות:
+<b>שירשו את אביהן עם הארץ.</b> ופירות שהניח הוו דמאי ובחזקת טמאים:
+<b>טול אתה בלח.</b> שהוכשר לקבל טומאה ואני ביבש שלא הוכשר לקבל טומאה לפי שאסור לחבר למכור לעם הארץ לח ויבש כדתנן לעיל בפרק שני:
+
+
+
+Mishnah 10
+
+<b>טול אתה עבודת כוכבים ואני מעות.</b> אע״ג דחלופי עבודת כוכבים ויין נסך אסורים בהנאה הכא שרי עד שלא באו לידו משום דירושת גר את אביו אינה מן התורה אלא מדברי סופרים. ולא דמי לחבר ועם הארץ שירשו את אביהם עם הארץ דאפילו קודם שבאו לידו אסור לומר לו טול אתה חטים ואני שעורים, דהתם הויא ירושה דאורייתא והוי כאילו בא לידו:
+
+
+
+Mishnah 11
+
+<b>סוריא.</b> הם ארצות שכבש דוד שלא היו מארץ ישראל כגון ארם נהרים וארם צובה, ולפי שעדיין לא נכבשה כל א״י לפיכך לא קדשו בקדושת הארץ אף על פי שהיה כבוש של רבים ובמקצת דינים היא כארץ ישראל ובמקצת דינים היא כחוצה לארץ. והקונה פירות בסוריא אינו חייב להפריש מהן דמאי לפי שרוב פירות הנמכרים בסוריא מחו״ל הן באים, הלכך כי אמר מעושרין הן נאמן מגו דאי בעי אמר של חו״ל הן והיה נאמן כדתנן בפ״ק מכזיב ולהלן נאמן, השתא נמי כי אמר של א״י הם ועשרתים נאמן:
+<b>שהפה שאסר.</b> כשאמר של א״י הם וחייבים במעשר, הוא הפה שהתיר כשאמר עשרתים וכי היכי דמהמנינן ליה במאי דאסר כשאמר של א״י הם נהמניה נמי במה שהתיר כשאמר עשרתים:
+<b>משלי הן.</b> מן השדה שיש לי כאן בסוריא חייבים לעשר דבפירות של סוריא גזרו על הדמאי כשידוע שגדלו שם:
+<b>ואם ידוע שיש לו שדה.</b> אין כאן הפה שאסר הוא הפה שהתיר, דכיון שידוע שיש לו שדה מסתמא משדהו הביא הפירות ולא היה נאמן לומר מחו״ל הם באים הלכך כי אמר עשרתים אינו נאמן דליכא מגו:  
+
+Mishnah 12
+
+<b>עם הארץ שאמר לחבר קח לי.</b> כגון שהיה החבר הולך לשוק לקנות ירק לעצמו ואמר לו עם הארץ קח לי ג״כ אגודה של ירק ולקח חבר שתי אגודות סתם ולא פירש זו לי וזו לעם הארץ, פטור מלעשר אותה שנותן לעם הארץ דיש ברירה כשנותנה לעם הארץ שזו היא אותה שלקח מתחילה לצרכו ואין חבר מחליפה בשלו. פירוש אחר מן הירושלמי עם הארץ שאמר לחבר קח לי אגודת ירק והמוכר חבר הוא. ויודע שזה הלוקח בשביל עם הארץ הוא לוקח ולא לקח החבר לעצמו כלום, פטורה האגודה הזאת ממעשר דמאי שכיון שהמוכר חבר ויודע שלצורך עם הארץ הוא קונה אינו מוכר לו אלא אם כן עישר, דהכי אמרינן לעיל פרק ב׳ שאסור למכור לעם הארץ אלא אם כן עישר תחלה. אבל אם קנה החבר אחת לעצמו ואחת לעם הארץ ונתערבו, חייב לעשר דשמא מה שמכר לו לעצמו אינו מעושר, שהמוכר לחבר אינו צריך לעשר והקונה עליו מוטל לעשר כדאמרן לעיל פרק ב׳:
+<b>ואפילו הן מאה.</b> ואפילו נתערבה אחת שלו במאה של עם הארץ:
+<b>גלוסקן.</b> ככר לחם יפה:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>המזמין את חבירו.</b> אומר מע״ש וכו׳. והיכא דהתנה מע״ש מותר להפריש בשבת אבל לא התנה אסור דתנן ספק חשיכה מעשרים את הדמאי הא ודאי חשיכה לא. והכא מיירי בהזמינו חברו ולא הדירו דאי הדירו הא אמרינן לעיל פ״ד אוכל עמו בשבת ראשונה אע״פ שאינו מאמינו על המעשרות. א״נ התם בשבת ראשונה של בחור שנשא בתולה והכא בשאר שבתות:
+<b>הרי הוא מעשר.</b> ותרומה גדולה אינו צריך להפריש דלא נחשדו עמי הארץ עליה כדפרשינן בפ״ק. ועל אחד ממאה שמפריש למחר אומר הרי הוא מעשר ראשון ושאר מעשר דהיינו תשעה שהוא חייב עדיין כדי שיהו עשרה למאה מודד לו האחד ואח״כ אומר זה האחד שעשיתי תחילה מעשר עשוי תרומת מעשר על תשעה הסמוכים לו:
+<b>מעשר שני.</b> יהיה בצפונו או בדרומו ומחולל יהיה על המעות, ונמצא למחר שאין צריך להפריש כי אם תרומת מעשר בלבד ואוכל ושותה את השאר:  
+
+Mishnah 2
+
+<b>מזגו לו את הכוס.</b> ביום השבת:
+<b>אומר וכו׳</b> ואין די לו במה שהתנה מערב שבת אבל צריך לחזור ולומר בשבת כשבא לאכול ולשתות מה שאני עתיד לשייר מן הכוס וכו׳. בירושלמי פריך אם באומר מעכשיו תהא תרומה הרי הכל מתערב יחד ונעשה מדומע ואם באומר לכשאשתה הא לא הוי תרומה אלא לאחר ששתה ונמצא שותה טבל, ומשני באומר מעכשיו ולכשאשתה תהא תרומה ונמצא שלא שתה טבל וגם לא היה מדומע:
+<b>בפיו.</b> בפי הכוס:
+
+
+
+Mishnah 3
+
+<b>שאינו מאמין לבעל הבית.</b> על המעשרות:
+<b>וחושך גרוגרת אחת.</b> נמנע מלאכול גרוגרת אחת כנגד אותה של תרומת מעשר שהפריש שלא יהא גוזל את בעל הבית:
+<b>לא יחשוך.</b> ויקנה גרוגרת אחת ויאכל שאם לא יאכל מרעיב עצמו וממעט מסעודתו ונמצא ממעט בכך מלאכתו של בעל הבית שלא יוכל לעשות מלאכה:
+<b>לא יחשוך מפני שהוא תנאי בית דין.</b> שתהא תרומת מעשר משל בעל הבית ומעשר שני משל פועל הלכך חייב בעל הבית ליתן לו הגרוגרת שהפריש לתרומת מעשר:  
+
+Mishnah 4
+
+<b>הלוקח יין מבין הכותים.</b> קודם שגזרו על יינן והיה יינן ודאי טבל, והכא איירי בלוקח ערב שבת בין השמשות או שלקח מבעוד יום ושכח להפריש עד בין השמשות ואז אסור להפריש דתנן ספק חשיכה אין מעשרין את הודאי הלכך אסור לקבוע לו מקום דקביעות מקום חשוב כהפרשה ואסור בין השמשות, ומשום הכי לא קתני בסיפא ומעשר שני מחולל על המעות, דכיון דאינו רשאי לקבוע לו מקום בצפונו או בדרומו אי אפשר לחללו, אבל לקרות שם דאמר שאני עתיד להפריש שרי דכולי האי לא גזור בין השמשות:
+<b>שאני עתיד להפריש.</b> הכא לא קתני שאני עתיד להפריש למחר כדקתני לעיל גבי המזמין את חבירו, דדוקא כשאינו מתקן אלא מה שאוכל ושותה התירו להפריש למחר ממותר אכילתו ושתייתו הנשאר בשולי הכוס אבל לתקן את כל הנאד בשבת לא התירו. והכא אינו קורא שם לתרומת מעשר כמו בבבא של דמאי וכדלעיל גבי המזמין את חברו משום דגבי דמאי דמעשרן והן שלו קורא שם לתרומת מעשר כדי לתקן את המעשר ולאכלו, אבל כאן שהוא טבל ודאי צריך ליתן המעשר ללוי והלוי יקרא שם לתרומת מעשר:
+<b>ועשרה מעשר ראשון ותשעה מעשר שני.</b> לאו דוקא, שהרי לאחר שהפריש ממאה שני לוגין לתרומה גדולה ונשאר תשעים ושמונה לא יהיה המעשר אלא עשרה לוגין פחות חומש ומעשר שני שמנה לוגין ושמנה עשיריות וחומש עשירית:
+<b>מיחל ושותה.</b> מתחיל ושותה. פירוש אחר מוזג ושותה, מיחל כמו מיהל לשון סבאך מהול במים (ישעיהו א׳:כ״ב). וסתם מתניתין אתיא כרבי מאיר דאמר אף בדאורייתא יש ברירה וזה שנשאר בשולי הכוס הוי כאילו הופרש מתחלה. ואינה הלכה אלא קי״ל דבדרבנן יש ברירה אבל בדאורייתא אין ברירה הלכך בודאי טבל לא יאכל ולא ישתה עד שיפריש:
+
+
+
+Mishnah 5
+
+<b>והוא בבית המדרש.</b> בערב שבת ומתיירא שמא יקדש עליו היום ולא יוכל לעשר:
+
+
+
+Mishnah 6
+
+<b>כלכלות.</b> סלים:
+<b>מעשרות זו בזו.</b> מעשרות שאני צריך להפריש מכלכלה זו יהיו מונחים בחברתה:
+<b>הראשונה מעושרת.</b> ומפריש מן השניה המעשרות של שתיהן:
+<b>של זו בזו ושל זו בזו הראשונה מעושרת.</b> אבל השניה אינה מעושרת, דמיד כשאמר של זו בזו נתקנה הראשונה ונפטרה מן המעשרות וכי הדר ואמר של זו בזו נמצא מפריש מזו שכבר נפטרת על זו שהיא חייבת ואין מפרישין מן הפטור על החיוב ולא אמר כלום, ונוטל מן השניה המעשרות של שתיהן:
+<b>מעשרותיהן מעשרות כלכלה בחברתה.</b> המעשרות המחוייבות לשתי כלכלות הללו יהיו של כלכלה בחברתה, הרי קרא שם מעשרות שתיהן כאחת ומפריש מזו על זו ומזו על זו דבכל אחת שייר טבל כדי מעשרות חברתה. אבל אינו מפריש עליהן ממקום אחר שהרי קרא שם וקבע מעשרות כל אחת מהן בחברתה. פי׳ אחר ועיקר, מעשרותיהן מעשרות כלכלה בחברתה קרא שם ומפריש מאיזו מהן שירצה דהכי מפרשינן למלתיה מעשרותיהן מאיזה מהן שארצה יהיו מעשרות כלכלה בחברתה:
+
+
+
+Mishnah 7
+
+<b>מאה טבל ומאה חולין.</b> שנתערבו:
+<b>נוטל מאה ואחד.</b> נוטל מאה להפריש מהן מעשר ראשון ומעשר שני כדין כל טבל, ואחד נוטל מן המאה (דלשם) [צ״ל של] חולין לתרומת מעשר כאילו היו טבל, שהחולין נעשים כטבל עצמו לענין תרומת מעשר בלבד אבל לא לענין מעשר ראשון ומעשר שני, ונמצא זה מפסיד ע״י תערובת זו אחת בלבד שמפריש מן החולין. וטבל דאיירי ביה הכא הוא שהורמה ממנו תרומה גדולה אבל לא הורמו ממנו מעשרות ולא תרומת מעשר:
+<b>מאה טבל ומאה מעשר.</b> שלא הורמה מן המעשר הזה תרומת מעשר ונתערבו נוטל מאה של טבל להפריש מהן המעשרות כדפרישית לעיל, ונוטל אחת מן המאה של מעשר שהם נעשים כטבל עצמו להתחייב בתרומת מעשר ונשארו צ״ט מפריש מהן תרומת מעשר לפי חשבון שהם עשר פחות עשירית של אחד. ואם לא נתערב המעשר בטבל לא היה מפריש אלא עשרה לתרומת מעשר שבהן השתא מפני שנתערבו בטבל מפריש י״א פחות עשירית נמצא מפסיד א׳ פחות עשירית:
+<b>מאה חולין מתוקנין ומאה מעשר.</b> ראשון שלא נטלה תרומתו שנתערבו נוטל מאה לשם מעשר ראשון כדי להפריש מהן עשרה לתרומת מעשר שבהן ועשר נוטל מן המאה חולין מתוקנין כאילו היו הם מעשר ראשון דעשרה מהם לתרומת מעשר ונמצא מפסיד עשרה. והא דלא מחמרינן הכי כשנתערב עם טבל להזקיק הטבל להפריש ממנו עשרה לתרומת מעשר כמאה של מעשר, משום שכך הוא הדין שכל דבר המתערב חוזר להיות כתחלתו הילכך המעשר חוזר להיות כטבל ואין הטבל חוזר להיות כמעשר:
+<b>מאה טבל ותשעים מעשר וכו׳ לא הפסיד כלום.</b> דכיון דאיכא בטבל עשרה יתירים דיינינן ליה כאילו יש לו פרנסה ממקום אחר. וכל טבל שנתערב בחולין אם יש לו טבלים אחרים שיכול להפריש על זה התערובת ממקום אחר אינו מפריש אלא לפי חשבון של הטבל בלבד, והכא שהטבל יתר עשר על [המעשר] חשבינן כאילו הם ממקום אחר ומפריש מהן לפי חשבון של טבל בלבד ואינו מפסיד כלום:
+<b>כל זמן שהטבל מרובה.</b> והוא שיהיה מרובה עשר, והכי איתא בירושלמי:
+
+
+
+Mishnah 8
+
+<b>עשר שורות של עשר עשר כדי יין.</b> מסודרים בארץ שבכל ענין שתמנה בין ממזרח למערב בין מצפון לדרום תמצא עשר שורות של עשר עשר שהן מאה כדות:
+<b>שורה החיצונה אחת מעשר.</b> חבית אחת שבשורה החיצונה קבעתי מעשר על כדות אחרות שיש לי:
+<b>ואין ידוע איזו.</b> חיצונה, שהרי יש כאן ארבע שורות חיצונות לארבע רוחות:
+<b>נוטל שתי חביות באלכסון.</b> אחת למקצוע דרומית מזרחית ושנייה לה במקצוע מערבית צפונית, שכל חבית שבמקצוע נמנית לשתי רוחות, וימלא משתיהן חבית א׳ ותהיה מעשר:
+<b>חצי שורה החיצונה אחת מעשר.</b> ואם אמר חבית א׳ שבחצי שורה החיצונה בה קבעתי מעשר על כדות אחרות שיש לי:
+<b>ואין ידוע איזו.</b> חצי שורה מארבע שורות החיצונות:
+<b>נוטל ארבע חביות מד׳ זויות.</b> מפני שיש בכל זוית משתי חצאים שבשתי שורות החיצונות הסמוכות לה וממלא מארבעתן חבית אחת ותהיה מעשר:
+<b>שורה אחת מעשר וכו׳</b> ואם אמר חבית אחת שבשורה אחת מאלו עשר שורות בה קבעתי מעשר ואין ידוע באיזו שורה היא:
+<b>נוטל שורה אחת באלכסון.</b> כלומר נוטל עשר כדות משורה אחת ממקצוע דרומית מזרחית עד מקצוע מערבית צפונית, או ממקצוע דרומית מערבית עד מקצוע מזרחית צפונית וממלא מכל העשר חביות חבית אחת ותהיה מעשר. ומפני מה נוטל באלכסון ואינו נוטל שורה אחת כולה ביושר ממזרח למערב או מצפון לדרום, דכשהוא נוטל באלכסון בין שתמנה השורות כולן ממזרח למערב בין שתמנה אותן מצפון לדרום נמצא נוטל חבית אחת מכל שורה ושורה, מה שאין כן אם היה נוטל שורה אחת באורך ממזרח למערב או מצפון לדרום:
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+Bartenura on Mishnah Kilayim
+ברטנורא על משנה כלאים
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022
+sefaria.org
+
+Bartenura on Mishnah Kilayim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+החטין והזונין (wheat and weed growing among wheat, darnel or rye-grass) – we call it ZIYUAN in Arabic.
+אינן כלאים זה בזה – because when the generation of the Flood perverted their way, the land became degenerate in his produce for they (i.e., the people) would sow wheat and it would produce weeds, therefore, they were not the forbidden junction of heterogeneous plants with the wheat. But with the rest of the kinds of grain, they would be the forbidden junction of heterogeneous plants, and even though that it wasn’t appropriate for human consumption, nevertheless, since they bring it from place to place for the consumption of doves, they were the forbidden junction of heterogeneous plants in the same field (i.e., כלאים).
+השעורים ושבולת שועל – all that is taught in this Mishnah, pair by pair are not the forbidden junction of heterogeneous plants in the same field with each other, [but] one from this pair and one from that pair are the forbidden junction of heterogeneous plants in the same field with each other. And that which we stated in [Tractate] Menahot [9a] that the spelt is a species of wheat and rye is a species of barley, these words, as regards Hallah that combine one with the other for the measurement of Hallah, but concerning the issue of the forbidden junction of heterogeneous plants, they would be the forbidden junction of heterogeneous plants with each other.
+ושבולת שועל – desert barley and in the foreign tongue, OYNAH.
+כוסמין (spelt) – In the foreign tongue ASPILTAH.
+שיפון (rye; some say oats) – in the foreign tongue, SIGLAH, but because spelt and rye [or oats] are similar to each other they are not the forbidden junction of heterogeneous plants in the same field with each other.
+והספיר (name of a species of beans) – there are those who say that it is TZITZERKALA in the foreign tongue. But Maimonides explained that we call it MA’AS in Arabic.
+הפורקדן (species of peas) – Maimonides explained that it is thin seed that we call GILBAN In Arabic.
+וטופח (bean) – it is a small legume whose berries are round and we call it KORTEMAN, but I heard that טופח is what they call GILBAN (i.e., a species of bean/pea).
+והשעועית (species of bean, kidney-bean) we call it LOBIAH in Arabic.
+אינם כלאים זה בזה- if he sowed each of them with its partner.
+
+Mishnah 2
+
+הקישות (chatmelon)– cucumbers that they call them PAKKUS in Arabic and KOKKOMBROSH in the foreign language.
+והמלפפונות (yellow mellon) – they are called KIYYAR in Arabic and TZITROLI in the foreign tongue.
+רבי יהודה אומר – but the Halakha is not according to Rabbi Yehuda.
+חזרת וחזרת גלים - the lettuce that grows in the garden and the lettuce that grows in the mountains.
+עולשים (endives) – of gardens and wild/field endives and they are called HENDBEE In Arabic.
+כרישין (leeks) – of gardens and leeks of the field and hey are called KORAT in Arabic and POROISH in the foreign tongue.
+כוסבר (coriander) – that is its name in Arabic, KULIANDRO in the foreign tongue. The Jerusalem Targum (quoting Exodus 16:31): “[The house of Israel named it manna;] it was like coriander seed, [white and it tasted like wafers in honey],” like the prairie (i.e., wild) seed of coriander.
+והרמוצה – a bitter gourd (i.e., a general name for cucumbers and pumpkins) that we sweeten it in hot ashes, that is to say, in hot ashes that have in it flames/sparks of fire, therefore we call it רמוצה .
+ופול המצרין – PASULI in the foreign language.
+והחרוב (carob) – a kind of legume, and we call it a carob because of the pod that the seed within are thin and curved like the carobs and it is of the species of the Egyptian bean.
+
+Mishnah 3
+
+והנפוץ (a kind of radish, resembling the carrot as to foliage, and the radish as to its taste) – it is species of radish and its leaves are similar to the leaves of a turnip, therefore it does not have the forbidden junction of heterogeneous plants in the same field with each other.
+והתרובתור – a species of cabbage whose stalks are thin.
+תרדין (a species of beet) – in Arabic SILKA, and in the foreign language BLITI.
+לעונין (garden orache) – in Arabic KATAF and in the foreign tongue ARMULASH..
+השומנית – desert garlic and it is smaller than the garlic that grows in gardens.
+בצלצול – a desert onion that is smaller than the rest of the onions, therefore it is called בצלצול.
+פלסלוס (a sort of lupine) – it is a species of lupine/תורמוס and the lupine is a species of known pulse/beans that is very bitter that they seethe/boil it seven times and eat it as a dessert.
+
+Mishnah 4
+
+אגסים – in Arabic GAS and in the foreign language PREASH.
+קרוסטומלין (Crustumenian pear – red on one side) – it is of the species of small pears that are similar to gall-nuts that we call a species of oak from which the gall-nut is collected.
+פרישים - they are quince, SPERGEL in Arabic and KODONISH in the foreign language.
+עוזרדים (crab-apple/sorb-apple) – in Arabic ZAAROD and in the foreign language SORBASH.
+חזרד (crab-apple; similar yet heterogeneous to apple) – a forest apple, it is the Aramaic of an ornament of the candlestick in the shape of a pomegranate that is prickly/thorny.
+אפרסקים (peaches) – in the foreign language PIRASHAGAS, which are small and similar to almonds.
+שזפין (jujubes) – he engrafts olives on the pomegranates, and jujubes come out from them.
+רימין (lote/wild jujubes) – In the Arukh, it explains PULTADKAI – in the foreign language.
+
+Mishnah 5
+
+הצנון והנפוץ (a radish and a kind of radish) – even though the fruit and he leaves ae similar one to another, they are a forbidden junction of heterogenous plants to each other [in the same field] because the taste of the fruit is not similar for in this they went after the taste of the fruit.
+לפסן (charlock, a plant resembling the mustard plant) – in the Arukh it is expressed MARVIV in the foreign language.
+
+Mishnah 6
+
+כלב כופרי – a dog that the people of villages raise and he is small and similar to a fox.
+היעלים (mountain-goat, wild goat) – a species of wild life and ibex/ is translated in Aramaic as a wild/mountain goat.
+ערוד – the prairie donkey.
+
+Mishnah 7
+
+אין מביאין אילן באילן – we don’t engraft a tree with edible fruit with another tree of edible fruit of one type mixed with another, or a tree that bears no fruit with a tree with edible fruit, but a tree that bears no fruit with another tree that bears no fruit, because not a single one of them makes [edible] fruit is considered like one species and it is permitted.
+
+רבי יהודה מתיר ירק באילן – but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+שקמה – a fig tree that grows in forests.
+סדן של שקמה – after it was cut off and there remained in the ground its roots it is called סדן/trunk . But we don’t plant a vegetable into it for it would be [engrafting] a vegetable onto a tree.
+פיגם (the herb rue) – a grass that we call it RODA in the foreign language.
+קידה (bark of a tree called cassia) – it is species of tree of spices; the Aramaic translation of קדה is קציעה/an aromatic bark, an ingredient of frankincense, and it is written (Psalms 45:9): “All your robes [are fragrant] with myrrh and aloes and cassia.”
+חצוב (a shrubby plant with deep and straight roots, used for hedges to mark boundaries/cistus) – a species of vegetable whose roots go straight down into the depth of the earth and they do not turn to this way or that, and through it Joshua marked the limits of the Land [of Canaan] (see Talmud Bava Batra 56a).
+מקירו – the language of cold/cooling that the fig cools off the cistus which is hotter. Another explanation: that its leaves will be shade, the language of cooling/קורה .
+מימיו לתוכה – for the watermelon is moist and filled with water.
+חלמית (mucilaginous juice of mallows – used for he preservation of gourd seed) – in Arabic KUBUZA and in the foreign tongue MALUVA.
+
+Mishnah 9
+
+הטומן לפת וצנונות (who hides/buries turnips or radishes) – in order that they be protected under the ground which is not the manner of planting, he revealed his intention that he has no interest in their taking root, as for example, that he buries a bunch of turnips or a bunch of radishes together.
+אם היו מקצת עליו מגולין – it (i.e., the Mishnah) took this because of [the laws of] Shabbat, but if all of the leaves were covered, it would be impossible to take it if he didn’t move the dirt with his hands.
+לא משום כלאים ולא משום שביעית – not because of sowing the forbidden junction of heterogeneous plants in the same field and not because of sowing during the Sabbatical year [of rest]. Alternatively, even if he added two hundred because of the forbidden junction of heterogeneous plants in the same field, it is permitted, for [this] is not the manner of sowing, but if it was in the from the sixth [year] and entering into the Seventh Year, and they removed the after-growths in the manner that they add the onions into that which is detached from the ground, they don’t have anything because of the Seventh-year after-growths.
+ולא משום מעשרות – he is not required to tithe when he detached them from the place that he hid them, as it is written (Leviticus 27:30): “All tithes from the land, whether seed from the ground [or fruit from the tree, are the LORD’s], but this is not sowing.
+וניטלים בשבת – for they are [considered] like that which is detached [from the ground,” and he holds on to the revealed leaves and removes them. But even though that he moves the dirt from its place, it is carrying from the side for the needs of something permitted and it doesn’t touch that which is prohibited is permitted.
+עד שיהיו שני חטים ושעורה – The reason of Rabbi Yehuda is because as it is written (Leviticus 19:19): “you shall not sow your field with two kinds of seed,” and he holds that land without seed is not called a field, and that implies that you shall not sow with two kinds of seeds while your field is already sown, and similarly, (Deuteronomy 22:9): “you shall not sow your vineyard with a second kind of seed,” you shall not sow two kinds of seeds – which are two kinds of seeds together with your vineyard and you are not liable for food crops in a vineyard until he sows wheat and barley and/or shells of grapes strewing the seed with one’s hand. But the Halakha is not according to Rabbi Yehuda. For land, even though it is not sown is called a field, but it is not called a vineyard without shells of grapes, therefore, a person who sows wheat and barley together is liable for the prohibited mixture of seeds, but is not liable for [prohibited] food crops in a vineyard until he sows wheat and barley and the pomace of grapes strewing the seed with one’s hand.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כל סאה שיש בה רבע – The Kab (=1/6 of a Seah or 24 egg bulks) which is one in twenty-four parts of a Seah, and the Seah is six Kabim.
+ימעט - [he shall diminish/reduce] that other species that is mixed in it until the quarter [of a Kab] would be diminished and will be nullified within the Seah and he would be permitted to sow and not be prohibited because of sowing a forbidden junction of heterogeneous plants in the same field.
+יבור – for since it was necessary to diminish, he removes everything, because I appears like he is establishing a forbidden junction of heterogeneous plants/diverse kinds in the same field, for since he began to sift, if he would not sift everything. But if at its outside it is less than one-quarter [of a Kab] it is permitted. But the Halakha is not according to Rabbi Yossi.
+בין ממין אחד – whether in that ssame quarter from one species or whether from many species, he must diminish/reduce it.
+לא אמרו אלא ממן אחד – for two species do not combine to the measurement of a quarter [of a Kab].
+וחכמים אומרים כל שהוא כלאים לסאה – there is [a difference] between the Sages and the first Tanna/teacher [of the Mishnah] as for example, a Seah of barley that has in it a quarter [of a Kab] of oats and spelt, [according] to the first Tanna/teacher, one needs to diminish it; to the Sages, oe does not have to diminish it, for oats do not combine with spelt since they are not diverse kinds in the Seah of barley. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+במה דברים אמורים תבואה בתבואה – grain [is mixed] with a species of grain or pulse that we said in one-fourth of a Kab per Seah, he should diminish/reduce it, but garden seeds [which are not used for food (i.e., seeds of vegetables) that were combined/mixed with grain or pulse [combine to form an amount sufficient to prohibit the sowing of the Seah].
+מעשרים וארבע בנופל – from them to the Bet Seah (i.e., 50 cubits by 50 cubits/2500 square cubits) of wheat, that is to say, according to the measure of seed that they sow from them for the place that they sow in it a Seah of wheat. And the measure of the place that they sow a Seah of wheat is fifty cubits by fifty cubits but they don’t sow in it from the seeds of a garden other than a Kab and one-half because they are thin, and a Kab and one-half from them there is sufficient to sow a place that they sow a Seah of wheat. It is found that according to this calculation, that if it was mixed in one Seah of grain or pulse or rows of plants in one bed (i.e., seeds) which are one-in twenty-four of a Kab and an a half from garden seeds which is one of sixteen in a Kab, it is necessary to diminish/reduce them. Therefore, if there was combined in a Seah of grain the volume of an egg and half of garden seeds, which is one out of twenty-four of a Kab and one-half of a Kab, he must reduce it.
+כשם שאמרו להחמיר – that thin seeds prohibit in a small measurement with one in twenty-four which fall from them into a Bet Seah (i.e., 2500 square cubits), such they said to be lenient for thick seeds that require many of them to sow in a Bet Seah do not forbid in a Seah of wheat other than one in twenty-four when it falls from them into a Beth Seah, such as seed of flax that requires three Seah for a Bet Seah of wheat, there is no need to diminish it until it combines with them three-fourth [a Kab] in a Seah, which means that it is taught that the flax in the grain combines one in twenty-four when it falls into a Bet Seah, and since three Seah falls from them into a Bet Seah, and we state in the Jerusalem Talmud that it is found that there is no need to reduce it until there would combine from them three-foruths of a Kab into the Seah, and such is the Halakha.
+
+Mishnah 3
+
+עד שתתליע (until the seed in the ground begins to rot) – and its measure is when it stands still in the ground three days in moist soil but in dry [soil] it requires more.
+ויופך – he will turn over he soil with a plow so that the seed will not sprout/grow.
+כמה יהא חורש – so that you will not say that you to plow small ridges/furrows that are adjacent to each other, but rather like the furrows of [fructification from] rainfall like the furrows that people plow after the rainfall occurs when they plow the big furrows.
+כדי שלא ישייר רובע לבית סאה – that there will not remain in the land a place which is not turned over other than less than one-twenty-fourth in the ground when he plows which is a quarter of a Kab for a Bet Seah (i.e., 2500 square cubits – the minimum area required in order to sow one Seah of produce)
+
+Mishnah 4
+
+זרועה ונמלך לנוטעה – that it was sown with grain [or vegetables] and he changed his mind to plant it with vines.
+גומם – the language of “peeling the fat off even with the cap” of the chapter [in Tractate Hullin 92b] “The Sciatic Nerve”/גיד הנשה, that is to say, to cut off the vine close to the ground so that it will not remain a handbreadth above the ground.
+
+Mishnah 5
+
+קנבוס או לוף (hemp or lof/a plant similar to Colocasia, with edible beans and root, and bearing beans – similar to an onion) – these species, the rottenness/being worn-eaten and the plowing do not affect them, because they are preserved in the ground for three years and do not become worm-eaten.
+אסטיס (woad, a plant producing a deep blue dye) – its color is similar to the purple-blue thread used for ritual fringes (i.e., bluish or cerulean dye) that we call it NIL in Arabic and in the foreign tongue ENDIKO, and we regularly sever it and it returns and grows back, and what grows the second time is called an after-growth/spontaneous growth. Alternatively, that which grows from the seed that falls at the time of harvesting/reaping is called after-growth.
+מקום הגרנות – that they thresh grain and pulse in it.
+תלתן – in Arabic CHULBAH and in the foreign tongue FENGREEKO (i.e., fenugreek)
+אין מחייבין אותו לנכש (the law does not bind him to pluck out/weed the plants that grow among the fenugreek) – that without that its end would be to uproot them because woad is difficult for the grain for the grasses are hard for fenugreek when it is planted for human food, and the place of the threshing floors – the seeds are hard for it for they undermine the ground and blight/smite it and it is not appropriate further as a place of threshing.
+ואם נכש או כסח (if he weeded or cut down) – for now he has revealed his opinion that it is pleasant for him with those that remain for behold he has uprooted everything except for them, we say to him, uproot everything because it appears like he is preserving mixed seeds/Kilayim.
+נכש – that he uprooted the plants with the root by his hands.
+כסח – that he severed the leaves, but the root remains in the ground, the Aramaic translation of (Leviticus 25:4): "לא תזמר" /or prune [your vineyard] is לא תכסח /do not trim/cut.
+
+Mishnah 6
+
+משר משר (to divide his field in straight lines/beds of various seeds – instead of square) -beds/grooves among beds/grooves and each bed/groove is from one species alone.
+שלשה תלמים של פתיה (three ridges of a furrowed field) – that is to say, that he leaves between each bed/groove space of three ridges of a plough from the language (Isaiah 28:24): “breaking up and furrowing his land,” and in the Jerusalem Talmud it explains that they are two cubits wide by two cubits in length and afterwards he makes a boundary and goes on if he wants until there would not remain between them at the end of the boundary other than a little bit, for through this they appear that they were not sown in a mixture.
+
+וקרובים דברי אלו וכו' - that the measure of three ridges of a furrowed field is close to being equivalent to the width of a yoke used in the plain of Sharon.
+
+Mishnah 7
+
+תור – it is the name of an ornament of a woman whose form is triangular, meaning to say, that it has three angles, the language of (Song of Songs 1:11): “We will add wreaths of gold [to your spangles of silver],” and through it we call the horn of the juncture/corner-piece that is sharpened the head/point of the angle. But if the corner-piece/horn of the juncture of field sown with wheat enters into a field of barley it is permitted because it appears like the end of his field and it is recognized that it was not sewn in confusion.
+מותר לסמוך לו מאותו המין – it is permitted to flank near his field of wheat from the same species of he field of his fellow, and it does not appear like mixed seeds/Kilayim in his field because it appears at the end of the field of his fellow.
+מותר לסמוך לו תלם של פשתן – for the person who sees knows that he did not sow it there other than to check his field if it is good to sow in it flax or not, because a person is not forced/pressured to sow one furrow of flax that he doesn’t have in it any profit/use. But of a different species that a person is forced to sow only one furrow, even if he didn’t sow it other than to check/examine [the suitability of the soil to grow flax in his field it is prohibited, for the person who sees states that he sowed it for his needs in order to derive benefit from it.
+אחד זרע פשתן ואחד כל המינין – it is forbidden to flank one furrow, for the person who sees does not know that he does it to check/examine his field.
+מותר לבדוק בתלם של פשתן - for everyone knows that he doesn’t intend to maintain the flax other than to check/examine [the suitability of the soil of] his field if it is good for flax. And the Halakha is according to the first Tanna/teacher [of the Mishnah].
+
+Mishnah 8
+
+חריע – forest saffron, and we call it ELKORTUM in Arabic. These two species that is mustard and forest saffron/safflower damage grain and if the owner of the field did not sow them and desires their existence, he would not let another person to sow one of these two species near his grain, therefore it appears that he is maintaining mixed seeds in the field.
+אבל סומכין לשדה ירקות – that do not do damage to vegetables and the person who sees it says that they belong to another person, and the owner of the vegetables is not strict/particular about them because they don’t damage them.
+וסומך לבור (flanks an uncultivated land) – if there within the field of grain a place of uncultivated land which is not plowed nor sown a piece of ground of the capacity of one ROVA/quarter of seed, he flanks there another seed, and franks next to newly broken land and this is a plowed place.
+ולגפה -a stone fence set up similar to a wall without plaster.
+ולדרך – if the individual path forms a partition between two fields, it is permissible to sow one species in this one and another species in that one.
+מיסך על הארץ (which shades the ground) – that its bough is not higher than three handbreadths from the ground, if there is a seed underneath it, it is permitted to flank another seed from outside that is is like a fence.
+ולסלע – it was not necessary to teach it [in the Mishnah], for there is no divider bigger than this, but rather to inform us that even a rock requires being four handbreadths wide for less than this, it is not called a divider to separate.
+
+Mishnah 9
+
+קרחת – a free place that is not sown when it is quadrangular like (Leviticus 13:42): "בקרחתו"/”on the bald parr in the front,” which is the hair is plucked (i.e., made bald) and the place is smooth.
+עשרים וארבע קרחות לבית סאה – and in every quadrangular patch [that is not sown] he sows one kind/ species. And a Bet Seah/a field requiring one Seah of seed is fifty cubits by fifty cubits, and when you make in it twenty-four patches, it is found that each quadrangular patch is ten cubits and two and one-half handbreadths length by ten cubits width. How so? If you make [in a field] from fifty [cubits] by fifty [cubits] , twenty five quadrangular patches, each quadrangular patch will be ten cubits by ten cubits; take one of them in order that twenty-four quadrangular patches will remain and divide them into twenty-four strips, it is found that each strip will be two and one-half handbreadths wide by a length of ten [handbreadths] for each cubit is six handbreadths which are sixty handbreadths, for ten cubits, give each strip from these at the head of each quadrangular patch, it is found that each quadrangular patch is ten cubits and two-and-one-half handbreadths length by ten cubits width.
+מקרחת לבית רובע – For in a Seah there are twenty-four square quarters of a Kab; place them for the twenty-four quadrangular patches so that each quadrangular patch will have one piece of ground of the capacity for one Rova of seed.
+כל מין שירצה – but Rabbi Meir did not require distancing a all for since they are quadrangular, they appear as separated and distinguished one from another.
+היתה – within the field one quadrangular unsown patch of the capacity for one Rova of seed or wo quadrangular unsown patches.
+זורעם חרדל – that it doesn’t appear like a field of mustard within a field of field of grain, but three quadrangular unsown patches appear like a field of mustard within the field of grain, because it is not normal to sow from the mustard a large field. But for the rest of the species, even three quadrangular unsown patches do not appear like a field because they regularly sow from them a lot together.
+וחכמים אומרים תשע קרחות מותרות - The Sages are replying to the first clause, for when Rabbi Meir staes that one sows all twenty-four quadrangular unsown patches from any species that he desires, but the Sages prohibit placing one species next to a different species , but rather one makes a Bet Seah/a field requiring one Seah of seed of twenty-five quadrangular unsown patches which are five rows and each row from the five quadrangular unsown patches and he sows the first quadrangular unsown patch of the first row and leaves the second that is next to as fallow ground and he sows the third and leaves the fourth as fallow ground and sows the fifth and leaves the second row entirely as fallow ground and sows from the third row the quadrangular unsown patch and the third and the fifth and leaves the entire fourth row as fallow ground and he sows from the fifth row the first, third and fifth quadrangular unsown patches , there are nine quadrangular unsown patches that are sown for a Bet Seah.
+עשר אסורות – that there needs to be a partition/separation between each and every quadrangular unsown patch like the measurement of a quadrangular unsown patch which is the capacity for one Rova of seed in nearness. And the Halakha is according to the Sages.
+בית כור – the language of Seahs. But the reason of Rabbi Eliezer ben Yaakov is not explained.
+
+Mishnah 10
+
+כל שהוא בתוך רובע – as for example, ravines filled with water, for even though they are not appropriate for sowing, they count for the measurement of a Bet Rova/a piece of ground of the capacity of one Rova of seed (i.e., one-quarter of a Kab) to be considered the distance between each and every species.
+אכילת הגפן – what the vine seizes and consumes around it, which is in order that it functions, counts for the measurement of a Bet Rova to complete the ten cubits and two-and-one-half handbreadths length by ten cubits width, as we stated above (in Mishnah 9) which is the measurement of a Bet Rova that one must form a partition between each species. And similarly, a grave also counts and similarly a rock, but we are speaking of a rock that is not ten [handbreadths] for if it is ten [handbreadths], it is a partition and separates by itself.
+תבואה בתבואה בית רובע -if his field was sown with wheat and he wishes to sow in it barley, he needs to distance it a Bet Rova (i.e., a piece of ground the capacity of one Rova/one-quarter Kab of seed), as long as there won’t be any wheat surrounding the barley from the four directions for there the distance does not benefit until would be open from one direction.
+ירק בתבואה בית רובע – and especially when it is quadrangular that we require this, but if he wanted to make one row of vegetables within the field of grain, he makes the length of the row of ten cubits and one-half by a width of six handbreadths for they were more stringent with a quadrangular [plot] than with a row, and this is what we stated in the Jerusalem Talmud.
+רבי אליעזר אומר ירק בתבואה ששה טפחים – for he holds that we are not stringent with a quadrangular [plot] more than that of a row. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 11
+
+תבואה נוטה על תבואה – as for example that they were sown according to Halakha but that sheaves within their growth are bent and lie one on top of the other, and similarly all of them.
+מדלעת יונית – that its leaves are long and stretch more than they lean on the grain or on the vegetables that they become interwoven and tied up more than the rest of the species and look like mixed seeds.
+ופול המצרי – PESHULI in the foreign language.
+ורואה אני את דבריהן מדברי – that they do not have entangling but they become entangled like the Greek gourd. And such is the Halakha that everything is permitted except the Greek gourd.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+ערוגה שהיא ששה טפחים על ששה טפחים – it is explained below at the conclusion of the document. [if so, in all of the published editions, this commentary is not found at the conclusion of the document and now, when we have merited to the publication of the work Melekhet Shlomo (the work of Rabbi Shlomo Adani – 1567-1629 the 17th century scholar of Hebron), we found in it a copy of this commentary of Rabbi Obadiah of Bartenura with his thoughts. And in order that the teaching of the LORD is perfect [renewing life] (see Psalms 19:8), we have published it here in its appropriate place]. ערוגה – which is six handbreadths [by six handbreadths], etc.
+היה לו גובל גבוה וכו' – in the Jerusalem Talmud [comment: and so it appears from the Babylonian Talmud in the ninth chapter of Shabbat/”Rabbi Akiva] they said that also the width of a boundary is a handbreadth, it is fund that the garden-bed is eight [handbreadths] by eight [handbreadths] and they sow in it thirteen [seeds]. Three on each and every boundary and one in the middle like this (see drawing #6 in the standard editions of the Mishnah), and it will be that the measurement of what is sown from it thirty-handbreadths. And the Rosh, of blessed memory (Rabbi Asher ben Yehiel 1250-1327 – born in Cologne, Germany and died in Toledo, Spain) explained that on each and every border he sows four [seeds] in the four corners and between each and every corner (comment: the rest of each boundary that is from one corner to another corner), [he sows] two kinds of seeds, and that which is taught in a Baraitha that three [seeds are sown] on each boundary because one [corner] is counted with the two and he counts one corner for every direction and between the four species that are in each direction, he has to needs to distance three [handbreadths of] blank space that between them are four and one-half handbreadths, and there will remain a place for seed that are four species of three and one-half handbreadths and this for each species a handbreadth minis one-eighth of a handbreadth. But in the Jerusalem Talmud an objection is raised that they place three [seeds] on every border and five in the middle like the garden-beds of the first clause and that there would be seventeen species. And it responds because the borders are excluded, meaning that one must distance the seed of the garden-bed from the seed of the border a handbreadth and-a-half [comment: it means a handbreadth-and-a-half from the eastern side and a handbreadth and-a-half from the western side, which are three handbreadths, and there doesn’t remain, etc.) but there does not remain a free space to sow in the garden-bed other than three handbreadths by three handbreadths. But if you would say, why doesn’t he sow on each and every border five species of six handbreadths for the four handbreadths of open space that is between the five species [of seed] and there would remain two handbreadths for the five species. Two-fifths of a handbreadth for every species by length of a handbreadth, and that there would be between everything sixteen species [comment: explanation – four seeds for the four corners and another three on each and every border, that makes sixteen except for the middle]. But one can say that perhaps with the multiplicity of species, there is confusion.
+זורעים וכו' – in the explanation of Rabbi Akiva, he expounded upon the Scriptural verse as it is written (Isaiah 61:11): “For as the earth brings forth her growth and a garden makes the seed shoot up,” תוציא/brings forth – is one; צמחה/her growth is one, which is two, זירועיה/the (i.e., its) seed – which is two, that makes four; תצמיח/shoot up – is one that makes five (see Tractate Shabbat, Chapter 9, Mishnah 2). For it is taught above in Chapter 2 (Mishnah 10) that “vegetables [of one kind which are to be sown in a field containing mostly] vegetables [of another kind must themselves cover an area of] six handbreadths, these words concern a large field where there is in a lot of vegetation but here, when he does not sow from each other than a little bit, we are not concerned. And what there is to advance to the explanation of the Mishnah is that we require that there will be between each and every sowing/seeding a distance of a handbreadth and one-half (the comment – this not according to the opinion of Rashi or the Raavad (Rabbi Abraham ben David 1125-1198 b. Posquieres, France) may their memories be blessed, and they, may their memories be blessed, hold that we have to distance between each and every sowing three handbreadths, but in [Tractate] Shabbat in the [ninth] chapter [entitled] “Rabbi Akiva,” he copied from the commentary of Rashi (Rabbi Shlomo Yitzhaki of Worms, France– 1040-1105) of blessed memory, for there it is like what is written in the [commentary of] Tosefet Yom Tov (i.e., Rabbi Gershon Shaul Yom Tov Lippman Heller 1579-1654 d. in Krakow, Poland)], in order that they don’t absorb one from the other than if there will be corners at the side of corners or the side of the rib which is the place of a second sowing, then he will have no need for it, for at the setting bounds of the corners, he will see their distinction and then there is no concern for their absorption, even if they are one at the side of the other, and if so, in a garden bed of which is six [handbreadths], it is possible to sow in it five kinds of seeds and they would not be mixed seeds/Kilayim and this is its shape (see drawing #1 in standard volumes of Tractate Kilayim): And the measurement will be what was sown in the garden-bed of twenty-four handbreadths, and we stated in the Gemara in the chapter [nine] “Rabbi Akiva” of Tractate Shabbat 85b, that we taught this concerning a garden-bed in a destroyed area but in a garden bed among garden-beds, it is prohibited to sow in it five different kinds, for if he would sow in each direction of this garden-bed and in every direction that is in the garden-bed that is around it, he will see everything as mixed. And our teacher the Rabbi Shimshon, may his memory be blessed, explained according to the Jerusalem Talmud that this is the order of the sowing. He places in the corners of a destroyed area one handbreadth and half of a fifth [of a handbreadth] by a handbreadth and a half- of-a- fifth [of a handbreadth] in order that he can remove [one] seed from [another] seed, the seed to the east from the seed to the south is the measurement of a diagonal line of one handbreadth and half of one-fifth, which is a handbreadth-and-a-half, and he sows in every direction four handbreadths minus a fifth by length and the width is a handbreadth and a half but rather defines the boundaries on each side util he completes the width of a handbreadth minus one-fifth in order that there would always be between the seed of the south to the seed of the east a handbreadth and one-half, and similarly in every direction until he places in the middle of he garden bed three handbreadths by three handbreadths and he makes in the middle a perforation and seeds in it one kernel like this (see drawing #2 in the standard editions of the Mishnah). [The comment: There are those in interpret that that all of the sowing will not come up in this shape, just less than twelve handbreadths]. But they posed a difficulty in the Gemara (Tractate Shabbat 84b) why did they squeeze it to establish it in a garden bed that is in dry land? Let it surround the garden-bed from every side corresponding to the corners and there isn’t anything sown? But the Gemara (ibid.,) that it is a decree lest he fill up the corners and sow the garden-bed in this form (see drawing #3 in the standard editions of the Mishnah) or on this form (see drawing #4 in the standard editions of the Mishnah). But the reason that they didn’t say in garden-bed which is six handbreadths by six handbreadths, that they sow within it nine seeds/rows of plants and that there will be between each one a handbreadth-and-a-half like this (see drawing #5 in the standard editions of the Mishnah). Because everything that is sown from it is only nine handbreadths and on this when they do it first, it will be twenty-four handbreadths, but that the Mishnah took a garden-bed of six handbreadths by six handbreadths because it is the smallest of the garden-beds which is a cubit by a cubit, and it came to teach us that it is possible to sow in it different seeds and that it would not be mixed seeds/Kilayim.
+מפני שהוא ממלאהו – and he won’t be able to sow three [seeds] in each border.
+רבי יהודה אומר ששה באמצע – In the Jerusalem Talmud, it expounds upon זרע/offspring (see Leviticus 22:13), זרעה/her offspring (see Genesis 3:16) and זירועיה/the seed (see Isaiah 61:11), these are three, for these words/ הו"מ to be written זרע/offspring but it is written "זרועיה ותוציא צמחה"/ “For as the earth brings forth her growth [and a garden] makes the seed shoot up,” תצמיח/grow – these are three which makes six. And Rabbi Shimshon [son of Abraham of Sens 1150-1230), of blessed memory, wrote that in the Jerusalem Talmud raises the objection – for what reason do we teach above according to the Rabbis that the boundaries limit? How does Rabbi Yehuda teach that there are six seeds [planted] in the middle? But if you were to say that Rabbi Yehuda is referring to the first clause, meaning that when the first Tanna/teacher states that it is five [seeds sown] and he states six [seeds sown], surely Rabbi Hiyya teaches that Rabbi Yehuda states that there are eighteen [seeds sown] in the middle, so we see that he refers to the concluding clause, but the explanation that there are twelve [seeds sown] on the boarder and six in the middle which makes eighteen does not solve anything in the Jerusalem almud. Therefore, I appears that the height of the border counts for the number of the distance, for if you would not say this, why does it [the Mishnah] take this, it would be a border that is one handbreadth high, let it teach that the garden-bed was eight [handbreadths] by eight [handbreadths] but rather, certainly, it teaches that it is a handbreadth high to inform us that the border is part of the measurement of the distance. And one must say that Rabbi Yehuda, according to his reasoning, that stated in our chapter – like as large as the width of a toe, which is a handbreadth, and one does not have to distance more than an handbreadth, and now, since the height of the boundary is from the number according to Rabbi Yehuda, he is able to sow in all of the garden-bed. And he sows in it six species, thee in one row from the east and three in one row from the west and each and every species is a handbreadth and one-third of a handbreadth wide at the length of two and one-half handbreadths (see drawing #7 found in standard editions of the Mishnah). But the width of that which is sown from these is a handbreadth and a third-of a handbreadth with the length of two and one-half handbreadths and the white line of dry land that is between the three rows that is from this side or whether the three rows that are from the other side, they are six handbreadths along the length of the garden-bed, and the dry land that is between that which is sown is to sow two and one-half handbreadths according to the length of what is sown, but its width is one handbreadth according to the opinion of Rabbi Yehuda for he does not require distancing other than a handbreadth, and they are four blank spaces which are ten handbreadths , the total is that tall of the dry land in the garden-bed is sixteen handbreadths, and in total, all that is sown in the middle of the garden-bed , excluding the borders counts for twenty handbreadths. But according to the Rabbis, one sows one species in the garden-bed five [handbreadths] by five [handbreadths] for one requires one-half a handbreadth from each side from the border. But if you say regarding the Sages, why one does not sow other than one species in the entire garden-bed, and isn’t he able to sow in it five species, a handbreadth by a handbreadth in each and every corner and a handbreadth and a handbreadth in the enter as long as there would not be a diagonal line of the middle handbreadth corresponding to the diagonal line of the garden bed and one-half between the middle sown seed and the sown seed of the corners, because the diagonal line of the garden bed is seven handbreadths and the diagonal of the sown seeds of the corner and of the middle is four and one-fifth handbreadths. And one can say that since the All-Merciful did not permit other than five [sown seeds] within the six [handbreadths], it follows that less than six there is confusion. But Rabbi Meir Rothenberg, of blessed memory, explained that the opinion of Rabbi Yehuda that it is possible that he can so in this garden-bed which is six [handbreadths] by six [handbreadths] and that it has a boundary of a handbreadth of eighteen species like this form (see drawing #8 found in standard editions of the Mishnah). And it will be that the measure of the sown seeds from it will be thirty handbreadths, but when one observes this form, you will find six marked, the length of each one is three handbreadths and the width is two handbreadths, it is found that each side of them has a diagonal line of one and one-half handbreadths by one handbreadth, it is found that these seeds are distant from each other more than a handbreadth and a half. But, if you want to say to Rabbi Yehuda that he should sow nine species in the middle of the garden-bed and according to the measure of this sowing and we should draw it like this figure (see drawing # 9 found in standard editions of the Mishnah), this is impossible because all that is marked from the nine marked and embroidered areas, its length is two handbreadths and its width is two handbreadths, it is found that each side of them has a diagonal line one handbreadth by one handbreadth and this is a handbreadth and two fifths, but we require a handbreadth and a half and it is lacking. And the Halakha is according to Rabbi Yehuda. [and examine his explanation in Tractate Shabbat, Chapter 9 (Mishnah 2)].
+
+Mishnah 2
+
+כל מין זרעים אין זורעים בערוגה – that we permitted above (in Mishnah 1) five seeds in garden-bedand thirteen kinds of seeds that when there is a border of a handbreadth, these words concern the species of vegetables that is customary to seed them garden-bed by garden-bed, but not species of seeds which are customary to sow them in a large field because they appear like mixed seeds/Kilayim.
+אפונים השופים – smooth beans (without incisions) that appear as if they are smoothed with a utensil that smooth them, that the wood levels them . Another explanation: beans [small smooth faced], large-sized, thick and big beans in the Aramaic language we call a large thing גמלונא/large.
+גבול – a kind of portico/balcony of stamped clay/plaster that they make around the garden-bed for the human treading of feet.
+שהיה גבוה טפח – when they sowed [in it twelve kinds of seeds], and it was diminished, the seeds are permitted that grow in it even after it became diminished and there is no need to uproot [them] because of [concern of] establishing mixed seeds/Kilayim since it was appropriate/fit from its outset at the time of sowing; but however, he is not able to sow it [ab initio] after it became diminished until he raises it to the height of a handbreadth.
+אחת מכאן – on the border of the ridge/furrow to its width and one on the other rim and one in the middle of the furrow/ridge and he goes and sows from every species until they will be distant one from the other a handbreadth and one-half, and when they are one handbreadth deep to something remarkable that it (i.e., the Mishnah) took for in the Jerusalem Talmud there is an opinion that forbade it for it appears as planting one species too near another species (producing Kilayim).
+
+Mishnah 3
+
+ראש תור – corner-piece that is sharpened enters into another field, like the golden doves of women’s jewelry that have three sharpened corners.
+שהוא נראה כסוף שדהו – and it is recognized but it does not appear like Kilayim/mixed seeds (see Tractate Kilayim, Chapter 2, Mishnah 7).
+מפולש – open from two sides like an alley opening into a street (not closed by a required fictitious partition) that is open from two directions.
+ר' עקיבא אומר אורך ששה טפחים – we don’t require open but rather that the furrow that is seeded is is six handbreadths in length even though other seed surrounds it from three directions, it is permitted.
+ורוחב מלואו- that is six handbreadths which is the measure of the width of the furrow, and Rabbi Yishmael also requires the width of the furrow fully as wide even though he did not explain his words for since that Rabbi Akiva is lenient and don’t require open, he requires fully as wide, all the more so Rabbi Yishmael who is stringent. But Maimonides explained that fully as wide [means] that its width will be [like its depth].
+רוחב פרסה (width of the sole of the foot) – which is a handbreadth but it doesn’t state that the width is a handbreadth because it derives it from Scripture, as it is written (Deuteronomy 11:10): “[For the land that you are about to enter and possess is not like the land of Egypt from which you have come. There the grain you sowed] had to be watered by your own labors, like a vegetable garden,” that there needs to be between each vegetable a place for the placing down of the foot (see Talmud Shabbat 85a), which is the width of the sole of the foot , and the Halakah is according to Rabbi Akiva, but in our chapter that is above, it is taught in the Mishnah (see Tractate Kilayim, Chapter 2, Mishnah 10), that vegetables [of one kind which are to be sown in a field containing] vegetables [of another kind must themselves cover an area of] six handbreadths square, there we are speaking between a green field and [another] green field that one must distance one from the other six handbreadths, but here we are speaking of someone coming to plant one row of vegetables within a field as it is taught in the Mishnah explicitly, and he requests to plant within it a row of another vegetable, therefore, the wide furrow interrupts for the one as he has it and the other as he has it.
+
+Mishnah 4
+
+שתי שורות של קשואין שתי שורות של דלועין שתי שורות של פול המצרי מותר – for each two rows appears like a field of its own, and there is recognition and there isn’t confusion here and this where is a furrow that interrupts between each and every species, but one row of cucumbers and one row of gourds and one row of the Egyptian bean is prohibited, even though there is a furrow interrupting between each and every species, because these three species, their leaves spread out and intertwine with each other, but when there isn’t there anything other than one row from each and every species, it appears as if all of them were sown together with one and the same throw, and it appears like Kilayim/mixed seeds, and the interruption of the furrow is not recognized in them.
+ושורה של קישואין ר"א מתיר- for he holds that since there are two rows of cucumbers even though they are not adjacent to each other, we consider them as if they are adjacent and here is here a field of cucumbers and a row of gourds and a row of Egyptian bean, it is as if they are planted in a field of cucumbers and it is sufficient for them with the distance of furrow, as it is taught in the Mishnah above (Tractate Kilayim, Chapter 3, Mishnah 3), “that if his field was sown with [one kind of] vegetables, and he wishes o plant a row of another [kind of] vegetables,” etc.
+וחכמים אוסרים - because the two rows of cucumbers are not adjacent one to another, they are not considered as a field of cucumbers and appear like Kilayim/mixed seeds, and there is confusion here and there is no interruption of the furrow that would be effective with them. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+קישות ודלעת – that their leaves spread out and become intertwined with each other and all the more so, the other species.
+זו נוטה לצד זה – for even though there Is no interruption of a furrow that is effective for them, the leaning of these leaves (i.e., of the cucumber) to one side and those (i.e., of the gourd) to the other is effective for them, for since that which the Sages forbade regarding Kilayim/mixed seeds they did not prohibit other than because of the sake of appearances.
+
+Mishnah 6
+
+עוקר שתי שורות ונוטע שורה אחת – the measurement of the ow is not less than four cubits wide, and when he uproots two rows of onions which are eight cubits, and plants in the middle of them one row of gourds which are four cubits, there remained two cubits of uncultivated ground from one side and two cubits of uncultivated ground from the other side.
+ומניח קמת בצלים ב' שורות – which are eight cubits wide and he uproots two rows which are like eight cubits and plants in their middle one row of gourds which is four cubits, it is found that between the first row of gourds to the standing crop of onions is two cubits of uncultivated land and the standing crop of onions is eight cubits, and the two cubits of uncultivated land between the standing crow of onions to the second row of gourds, there are between a row of gourds and another row of gourds twelve cubits and so always.
+רבי עקיבא אומר עוקר ב' שורות ונוטע שתי שורות – he holds that one does not have to interrupt between the two rows of gourds to the standing crop of onions other than a furrow, as is it taught in the Mishnah above in our chapter (Tractate Kilayim, Chapter 3, Mishnah 3) with regard to the rest of the vegetables. And between rows of gourds to the rows of gourds there is an interruption of eight cuits of standing onions alone.
+וחכמים אומרים אם אין בין שורה לחברתה י"ב אמה וכו' – The Sages hold like Rabbi Yishmael that there needs to be between one row of gourds to its neighbor twelve cubits, however Rabbi Yishmael requires an interruption of two uncultivated cubits between the row of gourds to the standing crop of onions, but he Sages permit placing a row of gourds adjacent to a standing crop of opinions, and don’t reuire anything other than only one furrow like the rest of the vegetation. But the Sages require twelve cubits between the row of gourds to its neighbor because the leaves of the gourds are wide and spread out greatly, in order that it should not appear that the entire field is combined/mixed with onions and gourds. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+דלעת כירק- a person who comes to plant gourd next to vegetables tills them like vegetables, that is six handbreadths (see Tractate Kilayim, Chapter 2, Mishnah 10). But if he comes to plant gourd with grain, he must widen it to be a Bet Rova (i.e., the minimum area required in order to sow one-quarter of a Kab of produce – 104 1/6 square cubits), like the measurement of tilling grain which is ten cubits and two and one-half cubits by ten cubits, which is the space of the sowing of a Rova of a Kab.
+שורה של דלועים נותנים לה עבודתה ששה טפחים – and the row is lenient than an individual gourd, for an individual gourd in a [plot of] grain requires a Bet Rova (i.e., 104 1/6 square cubits), because a row is recognized on its own and there is no confusion like with an individual gourd, and six handbreadths that is taught here in the Mishnah is the measurement of width, but the measurement of length is not explained in our Mishnah but in the Tosefta it is explained that the measurement of the length is twelve and one-half cubits.
+ואם הגדילה – [if] the row [of gourds grew larger] and their branches entered within the six handbreadths, he should uproot from before it all of the branches that spread and entered within this measurement.
+נותנין לה עבודתה – of the row of gourds four cubits, for it needs to distance four cubits from the grain.
+התחמיר זו מן הגפן – as it is taught in the Mishnah further on in [Tractate Kilayim] Chapter four [Mishnah 5], a person who plants a row of five vines, the School of Hillel states that it is not vineyard and he doesn’t grant it the tilling of the vineyard of four cubits, but rather six handbreadths, and this is also in a row of gourd one should not be stringent and give them four cubits, for one is not more stringent with regard to mixed seeds [of vegetations] than with mixed seeds in a vineyard.
+מצינו שזו חמורה מן הגפן – even though the prohibition of mixed seeds [with vegetables] is more lenient than the prohibition of mixed seeds of a vineyard, nevertheless, we find ha regarding an individual vine, when he comes o plant it with grain, we grant it its tilling of six handbreadths, and for an individual gourd we give it a Bet Rova which is ten cubits and two and one-half handbreadths by ten cubits because it spreads out and goes from afar, here two we should not be amazed if one row of vnes we give it tillage of six handbreadths but for a row of gourds we five it four cubits.
+כל שלשה דלועין לבית סאה – Rabbi Meir disputes the first Tanna/teacher who stated that for an individual gourd planted among grain, we provide it a Bet Rova, but he thinks that we give it one =-thrid of a Bet Seah, and Rabbi Yosi ben HaChotef Efrati holds one-third of a Bet Kor. But the Halakha is not accoding to the words of all of them, but rather only according to the First Tanna/teacher [of the Mishnah]. And the gourd that is taught in our Mishnah is only the Greek gourd that its leaves are wide and creep and are more entangled. But the Egyptian gourd with the rest of the gourds, their law is like that of the rest of the vegetables.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+קרחת – [razed portion of] a vineyard and the untilled ground surrounding the vineyard [between the vines and the fence], I will explain them further on.
+בית שמאי אומרים כ"ד אמות – if its razed portion is twenty-four cubits, it is permitted to sow there; less than this, he should not bring seed to there.
+שחרב מאמצע – and there are vines all surrounding the razed portion which is sixteen cubits by sixteen cubits, and similarly, if the razed area went over the face of the width of the vineyard where there are no vines other than from the two sides of the razed portion [of the vineyard].
+אם אין שם שש עשרה אמה – according to the words of the School of Hillel, he should not bring seed to there even in the middle cubit, for four cubits that are on the side of the vineyard from this side and four cubits that are on the side of the vineyard from that side, is the tillage of the vineyard of four cubits as is taught in the Mishnah (i.e., Mishnah 2) because they would cut the grapes with oxen and with wagons and at the time of the plowing, they plow it with oxen; therefore, those four cubits in the vineyard are like the vineyard, but if there remained between them eight cubits besides those four on each side, they were not nullified in regard to the vineyard, and it is permitted to sow them; less than eight cubits, they cast one-half to this side and the other half to that side, and they nullify it concerning the vineyard, and it is like the vineyard itself and it is prohibited to sow in them because of mixed seeds/Kilayim. But according to the School of Shammai, it is not considered a field when it is less than eight cubits, therefore, we require twenty-four cubits – four for the tilling/working of the vineyard from this side and corresponding to them from the other side, subtract from them sixteen [cubits]- though eight to here and eight to there, and one has a field and it is not nullified.
+
+Mishnah 2
+
+מחול הכרם – it is a free space between the vineyard to the fence all around, like (see Judges 21:21: “[As soon as you see the girls of Shiloh] join in the dances, come out from the vineyards; [let each of you seize a wife from among the girls of Shiloh, and be off for the land of Benjamin]) women joining in the dancing that they dance all around. It is the language of (Jeremiah 31:13): “Then shall maidens dance gaily.”
+אם יש שם י"ב אמה – according to the words of the School of Hillel, they provide four cubits for the tilling of the vineyard and sow the remainder. But if there aren’t there twelve cubits, he should not bring seed to there, for the four cubits that are near the wall, since they are not sown because of the repair of the wall in order that a person can walk upon the ground near the wall, and that the dirt will be threshed and its foundations will be strengthened, they are declared free. But the middle sections, if there are four cubits they are considered [usable] but if not, they are nullified in regards to the vineyard, but here we don’t require sixteen cubits for there is no prohibition other than from one side. And all of these cubits are a cubit of six handbreadths.
+
+Mishnah 3
+
+אין זה אלא גדר הכרם (this [space between the vineyard and the fence] is only [the area of] the fence of the fence of the vineyard) the place that is between the fence and the vineyard is called the fence of the vineyard, even if there aren’t there other than six cubits, he distances it four cubits and sows the remainder [of the vineyard].
+ואיזהו מחול הכרם – that requires twelve cubits, it is the space between two vineyards. But the first Tanna/teacher holds that the place between two vineyards is judged like the vineyard that was destroyed in the middle, and in the Talmud of the Land of Israel, it proves that Rabbi Yehuda did not say, “And what is the outer space of the vineyard? The area between the two vineyards,” but rather, as for example, that the rows of the vineyards are not equivalent one to the other, as for example, the vineyard of this side of the free space of their wows from east to west and that is one the other side from north to south, for if they were corresponding, Rabbi Yehuda admits that they appear like the razed portion of the vineyard and would require sixteen cubits. But the Halakha is not according to Rabbi Yehuda.
+איזהו גדר – A person who separates between the vineyard is able to place a vineyard from this side and to sow from the other side, and similarly for a ditch.
+
+Mishnah 4
+
+ג' טפחים – that all which is less than three [handbreadths] is like a לבוד/joined (i.e., that two solid surfaces are considered to be joined if there is a gap less than three handbreadths between them). And this is the measurement in order that a kid [goat, i.e., young animal] can enter.
+הרי הוא כמחיצה – and it is permitted to support/uphold vines from this side and seeds from that side.
+נדון כפתח – and even opposite it to it, it is permitted to support/uphold, but more than ten [cubits], it is not considered like an opening and one needs requires distancing corresponding to the place of the breach.
+ואם הפרוץ מרובה על העומד אסור כנגד הפרוץ – but corresponding to the part which remains standing it is permitted if it is four [cubits] wide, but less than four [cubits] wide, even opposite the standing part, it is prohibited.
+
+Mishnah 5
+
+בית שמאי אומרים כרם – and one must distance from it four cubits in order to till in the vineyard.
+אינו כרם עד שיהיו שתי שורות – and there is no need to distance other than six handbreadth like a singular vine.
+הזורע ארבע אמות – that is to say, within the four cubits of the tilling of the vineyard.
+בית שמאי אומרים קדש שורה אחת – for since the Torah stated (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed,] else the crop – from the seed you have sown – and the yield of the vineyard may not be used,” one row we call a vineyard.
+ובית הלל אומרים קדש שתי שורות – since it Is not called a vineyard with less than two rows, therefore, “the yield of the vineyard” that the Torah spoke of is when he sanctified (i.e., prohibited the use of) two rows by implication.
+
+Mishnah 6
+
+ואחת יוצאה זנב – as for example, thee vines that are planted in one row, and two in a second row opposite the two from the third.
+ואחת בינתים – that the two that are opposite the time and fifth opposite their air space.
+ואחת באמצע – as for example, a vine that is planted and four vines for its four directions.
+
+Mishnah 7
+
+שורה אחת בתוך שלו ושורה אחת בתוך של חבירו – and we are speaking, as for example that one row of the two vines and one row of a third, and even Rabbi Shimon who stated further (see Mishnah 9 of this chapter) regarding one who intertwines his vine over the grain of his fellows, he did not sanctify it (i.e., prohibit the use of) for a person cannot forbid something that is not his, here he agrees that they combine to prohibit the seeds because there is his and that of his fellow.
+ודרך היחיד ודרך הרבים – that not one of them is eight cubits wide, for at a width of eight cubits, we state at the end of our chapter (see Mishnah 8) that they don’t combine.
+הרי אלו מצטרפות – to be called a vineyard and one must distance it four cubits.
+אם ערסן מלמעלה (if he connected them – the two rows of vines – above so as to form an arbor) – that he raised the tops of the vines on top of the fence and he mixes them that are on the side of the fence from here with those which are on the side of the fence from there. And the word, "ועירסן"/if he trained [the vines] is the language of "איזה עריס"/what is an arbor/espalier [of grape vines?] (in a legal sense), meaning to say, that he made of them a bed.
+
+Mishnah 8
+
+הנוטע שתי שורות – of two vines each, and not one of them that goes out with a tail.
+אם אין ביניהם ח' אמות לא יביא זרע לשם – for they combine to become a vineyard, but if they are distant eight [cubits] outside from the place of the vines, they do not combine/mix, and behold they are like an individual vine, and one distances six handbreadths from this row and six handbreadths from that row and sows the six cubits that are in the middle.
+בין שורה לחברתה – for since there are three rows, they are like a large vineyard, and the place that is between each of the two rows from them is judged like the law of a razed portion of a vineyard (see Tractate Kilayim, Chapter 4, Mishnah 1), which is sixteen cubits. But if the middle row was dried up/ruined, according to the words of the first Tanna/teacher, we do not require between them the measurement of a razed portion of a vineyard since a vineyard did not remain, and it is to be compared to a vineyard of four or five rows, for once the middle was laid waste, there still remains a vineyard; therefore, we require the razed place to be sixteen cubits.
+רבי אליעזר בן יעקב אומר אפילו חרבה האמצעית – from after there already was a vineyard, even now, it has the law of a vineyard, and he needs sixteen cubits [between one row and the next and cannot seed it].
+שאילו מתחלה נטען – that is to say, if they never reached the rule of a vineyard, he would not have planted them from the outset, other than two rows, he would not need that there to be between them other than eight cubits as we stated above [in the first clause of the Mishnah], now, that he planted them and the reached the rule of the vineyard even though that its middle was laid waste and there didn’t remain other than two [rows], they are like a vineyard that its middle was laid waste and it requires sixteen cubits. But the Halakha is not according to Rabbi Eliezer ben Yaakov.
+
+Mishnah 9
+
+הנוטע את כרמו ט"ז אמה – that each row of vines is distant from its neighbor by sixteen cubits.
+מותר להביא זרע לשם – and it is not necessary to distance other than six handbreadths from the row, like the tilling of an individual vine.
+צלמון – name of a place.
+הופך שער שתי שורות – it was a large vineyard that each row was sixteen cubits distant from its neighbor, and he did not want to intertwine his vine on top of his grain, and he would combine the rows two by two, and the heads of the vines, that is the branches of the two rows, he would turn them towards one side, these over the others, and there would remain the free space from this side and from that side, and he would sow but that he would leave six handbreadths, and in the next year they would do the opposite for such was their practice in a place where they sow in it from one year to the next year, they leave it uncultivated without blowing and without sowing.
+אף הנוטע את כרמו של שמנה שמנה אמות מותר – for they (Rabbi Meir and Rabbi Shimon) hold that the rows are distant at intervals of eight cubits each, it is like an individual vine, and he leaves near the row six handbreadths and plants the rest, and we don’t require sixteen cubits other than in a vineyard laid waste, but when he plants from the outset, when he distances it eight cubits, it is enough. And such is the Halakha.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כרם שחרב. עשר גפנים לבית סאה – that there are in the ground of a Bet Seah (i.e., 50 cubits by 50 cubits) ten vines, no fewer from this.
+ונטועות כהלכתן – that is two opposite two and one produces a tail, and they are not distant from each other sixteen cubits but not less than four cubits.
+כרם דל (sparsely planted vineyard)- that its vines are few but nevertheless it has the law of a vineyard [applying to it]. But this is not a razed portion of a vineyard, for that part laid waste is from its middle, and this one is laid waste from every side.
+ערבוביא (in an irregular manner) – that the vines are not corresponding like a line.
+אם יכול לכוין – in all of the vineyard two corresponding to three, as for example that he would bring a thread and trains it and he finds the stem/shoot corresponding two corresponding to two and one extends as a tail but the bough is not corresponding, behold this is a vineyard. But, if he finds the bough corresponding and the stem/shoot does not correspond, it is not a vineyard.
+כתבנית כרמים הרי זה כרם – and it requires distancing sixteen cubits. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 2
+
+כרם שהוא נטוע על פחות מארבע אמות – that there isn’t between each row four cubits.
+אינו כרם – and he distances it six handbreadths and sows the remainder, for since he is not able to plow in the rows between them, the name of “vineyard” is not upon them.
+וחכ"א כרם – for he view the middle sections as if they do not exist and combine the outer areas, if there is between them the appropriate space for them,. Because it is the manner of people to plant many consecutive rows together, and those which are appropriate to be sustained and to be made a vineyard will remain a vineyard, and the rest will be for wood, therefore, those that in the middle that are planted within the appropriate space to be between one row and another, we see them as if they are mere wood, and the outer ones combine to be a vineyard.
+
+Mishnah 3
+
+וזורעים בתוכו – for it is considered an interruption and a different domain since it is deep ten [handbreadths] and wide four [handbreadths] and open, but less than ten [handbreadths deep] or four [handbreadths wide] or even if it is ten [handbreadths] deep and four [handbreadths] wide but it is not open but rather that the vineyard surrounds it from three directions, we don’t seed in it, for it is like a wine-press that Rabbi Eliezer and the Rabbis disagreed on further on , but Rabbi Eliezer ben Yaakov holds like the Rabbis that it is forbidden to sow in a wine-press.
+שומרה שבכרם – a high hill that the guard stands upon to guard the vineyard and see from afar.
+זורעים בתוכה – but in this, the Rabbis don’t argue on Rabbi Eliezer because it is high and the air space of the vineyard doesn’t surround it but in a wine-press where the air space of the vineyard surrounds it, the Rabbis forbid it, and this is the Halakha.
+ואם היה שער כותש – that the tendrils of the vines which are called, “hair,” would be combined and entangled above on the watch tower one on top of the other like the pestle in the mortar.
+
+Mishnah 4
+
+נקע – valleys that are in the fields like kinds of indentations/cavities.
+נותנים לה עבודתה – six handbreadths for this is the tilling of an individual vine.
+וזורע את המותר – but we don’t say that it appears like Kilayim/mixed seeds since the vine and the seeds are within the wine-press or within the cavity.
+אם אין שם ד' אמות אסור – like the law of untilled ground surrounding the vineyard (between the vines and the fence) of the chapter above (see Tractate Kilayim, Chapter 4, Mishnah 1), that gives four cubits for the tilling of the vineyard. But the Halakha is not according to Rabbi Yossi.
+והבית שבכרם – that surrounds the house there are vines.
+זורעים בתוכו – and we don’t say that since the vines surround it from the four directions, the partitions are not effective.
+
+Mishnah 5
+
+הנוטע ירק בכרם או מקיים – that he sees it (i.e., mixed seeds) that it is growing and leaves it alone.
+הרי זה מקדש וכו' – the principle of our Mishnah is that always [a person] sanctifies sixteen cubits in every direction in a circle. But even though it is taught in the Mishnah above (Tractate Kilayim, Chapter 4, Mishnah 5) that a person sows four cubits of tilling the vineyard, he only sanctifies two rows, where he sows between the vines, he sanctifies sixteen [cubits] according to the measure of a large vineyard that combines until sixteen [cubits]. But which vineyard that will be thirty-two cubits square by thirty-two cubits and the vegetation is planted in the middle point when it is encircled by a circle, it will surrounded by sides of a square and it will be a diagonal line of thirty-two cubits, the circle will be sanctified entirely which is sixteen cubits in every direction from the vegetation. And here if the vines are planted.
+על ארבע ארבע (vines separated from one another by [intervals of] four cubits in four directions)– an explanation: that there is between each and every row four cubits and we dedicated from this the square vineyard of thirty-two [cubits] by thirty-two [cubits], the square will be nine rows length by nine rows width and it will fall from them within the circle seven rows length by seven rows with and in each row, seven vines which are forty-nine vines, they remove from them the four corners outside of the circle, and what will remain within the circle is forty-five vines, and this is its form (see picture #1 as prevented in traditional volumes of the Mishnah). But the Rosh (Rabbi Asher ben Yehiel 1250-1327) of blessed memory, that it was difficult for him why we don’t forbid more in each row around these seven middle rows that are in the row from the four directions that stand within the sixteen cubits of the middle vine, it is found that if forbids forty-nine vines? And one can say that the four directions (it appears to me, cubits) that are between each vine, that is without uprooting the vines, it is found that with the vines, there is more than sixteen cubits. Until here. And that it will be planted on
+חמשה חמשה (the vines were separated from one another by five cubits in four directions) – he will draw a square circle from thirty-two [cubits] by thirty-two [cubits]; seven rows length by seven rows width will fall within the square and he will take a cubit from the eighth row from here and a cubit from the ninth row from there. And similarly, a round line that its circumference of thirty-two [cubits] protrudes a cubit outside from the seven rows in each direction, because the seven rows have been them six distances; in each distance is five cubits and we need thirty-two [cubits] and there will be a distance between the line of the circle and between the line of the row closest to it outside of the square four cubits, and this is its form (see picture #2 which is found in standard versions of the Mishnah). And here the vines that enter into the circle are thirty-seven vines alone and here since there doesn’t remain between the circumference of the circle and between the row that adjacent to it from the outside other than four cubits, and this is the measure of the tilling of the vineyard, because that the measure is defined exactly, we saw as if the circle continued until it reached the outer rows that had among them and between the edge of the circumference four cubits and are added to its circumference four cubits in every direction until it will in the circle of the circumference of forty [cubits] by forty [cubits], for since we see the circle of thirty cubits it is as if it is full of vegetation in every place [and the four additional cubits] reach the tilling of the vineyard, and it is found that all of the vines which are seven rows by seven rows that enter within the circle outside of the four that are in the four corners, and here now within the circle is forty-five vines, and its form will be like the first form but that in place of four [cubits] will now be five [cubits], it is found now that he sanctifies forty cubits in every direction. And this is what obliged the Tanna to state that this sanctifies forty-five vines, and even after the earliest root is sixteen cubits in every direction, he had to shorten it and state this is sanctifies sixteen cubits in every direction , etc. And much that we have written has already been solved, for it is impossible to state that something is five cubits separated by five cubits in four directions that he sanctifies sixteen cubits in every direction because he sanctifies twenty-cubits in every direction, and therefore, he states that he sanctifies forty-five vines, and that is impossible other than after we add to the circle as we have explained clearly. And the reason that he did not say at the time they were planted were separated at intervals of five cubits in four directions he sanctifies six cubits in each direction for the essence of the sanctification is that sixteen cubits in each direction and the four cubits is a supplement that is necessary to make closer the circumference to the rows for the reason that we wrote. But if you should say, since that just as they are four [cubits] by four [cubits] that he sanctifies only sixteen cubits, why did the Tanna/teacher separate them from the general principal of sixteen cubits in every direction that is in the portion of the concluding clauses that we should say [that they were planted at intervals of] four [cubits] by four [cubits] or six [cubits] by six [cubits], and he combined it with when they were planted [at intervals of] five [cubits] by five [cubits]. But one can say, that on four [cubits] or five [cubits] their shapes are similar one to another when it would fall within the circle in each one of them – seven rows by seven except for the four corners, and also they are equivalent in the number of vines. But better is to inform us the number of vines that he sanctifies, but when they are planted [at intervals of] six [cubits] by six [cubits] or seven [cubits] by seven [cubits], the number of vines that sanctifies will not be according to the number that there will be when he plants [at intervals of] seven [cubits] by seven [cubits] as we will explain and therefore, he took with them the principle that includes everything and stated that he sanctifies (i.e., prohibits) sixteen cubits.
+היו נטועות על שש וכו' – and we separated from round vineyard whose circumference is thirty-two cubits, the line of the circle goes out from each out row one cubit and the number of the vines that are within the circle is twenty-four and this is its form (see picture #3 in standard editions of the Mishnah). But we did not stretch the circumference until it would reach the four outer rows that are near the circle like we did with [when they are planted at intervals of] five [cubits] by five [cubits], because there would remain between the edge of the circumference, and between the row adjacent to it five cubits, and even if it appears as if the circle is filled with vegetation, it would remain between it and the outer rows more than what is needed for the tilling of the vineyard with the addition of a cubit, and if so, we have not added anything to the width of the circle. And if it will be planted
+על שבע שבע (if the vines were separated from one another by seven cubits in four directions) and we will separate from the round vineyard whose circumference is thirty-two cubits, there will fall within the circle five rows length by five [rows] width except for the for corners, and the circumference will go out from the four sides that have five [cubits] by five [cubits] interval – two cubits in every direction, there remains between the end of the circumference and the outer row adjacent to it five cubits and because of this, we did not stretch the circumference to the outer rows, but the number of the vines that are found – all of it and its form, is like the previous form with the change of seven [cubits] in place of six [cubits], etc. And this is what Maimonides of blessed memory explained on this Mishnah in the brevity of his words that is at all possible. And according to what I saw, one of the early Sages that wrote on this commentary, these are the things that were stated to Moses and also the Rosh, of blessed memory, agreed to this commentary/explanation and set aside the explanation of the Rabbi Shimson [of Sens, 1150-1230), of blessed memory, I was not obliged to write the explanation/commentary of the Rabbi Shimshon, of blessed memory on this Mishnah.
+
+Mishnah 6
+
+כשאגיע לו – even though he added two hundred until he reached the remainder/excess, from after that he is isn’t careless about Kilayim/mixed seeds, but when I will return, that is prohibited because he was careless and despaired, for since the window regarding the partition of the vineyard was breached that when he despaired and did not fence it in, it became sanctified. And how do we measure/estimate if he added two-hundred? We see that he when one severs this vegetable or this species of grain from the choice in how much time does it dry out that there does not remain in it its moisture, put yourself in the position/suppose that it becomes dried out in one-hundred hours if it remained in the land for one-half hour, from when it arrived to him and he did not pick it, behold, he added two hundred and it is forbidden, for jus as that it is dry from its moisture in every half hour a portion of two hundred (i.e., 1/200), when it is detached, so add to the one-half hour one part in two-hundred when it is attached.
+
+Mishnah 7
+
+עם הזבלים או עם המים – when he is manuring his field or when he opens the aqueduct to water the vineyard sometimes there are with them seeds, and all of these that were sown unintentionally are permitted, for (Deuteronomy 22:9): “You shall not sow your vineyard with a second kind of seed” implies intentionality.
+סיערתו הרוח – that he was standing in the field and sowing and a wind blew the seed in the vineyard.
+לאחריו מותר – that was not with intention, for he did not see when the wind brought the seed into the midst of the vineyard [behind him].
+ולפניו אסור – if the wind blew the seeds and he saw it, it is forbidden.
+כיצד יעשה אם עשבים יופיך – he should plow and turn over the roots of the blades of grass so that they will grow no longer.
+אם אביב – that the seed has grown already but it did not bring forth [a growth of] one-third .
+ינפץ (he must shake the grain out of the ears) – the seed from the ear of corn but the hard ones are permitted and the grain is prohibited.
+ואם הביאה דגן תדלק -and everything is prohibited.
+
+Mishnah 8
+
+רבי אליעזר אומר קדש – for certainly in Arabia they maintain thorns in the vineyard in order that their camels will graze, but after that some of the people maintain them in their fields, they become Kilayim/mixed seeds in every place, nonetheless, for it is better that we call it (Deuteronomy 22:9): “that you have sown” that implies what human beings have the practice of sowing and desire in their maintenance.
+לא קדש אלא דבר שכמוהו מקיימים – in that place like thorns in Arabia because for that sake they maintain them, but in other places when they do not maintain/preserve them, it is permitted. And the Halakha is according to the Sages.
+האירוס (lily with an aromatic root)– a species of vegetation whose leaves are wide and one places it in cooked dishes and they call it in Arabic SUSENBAR.
+והקיסום (ivy)– ADRA in the foreign tongue that they trained it on the stores and on the windows.
+ושושנת המלך (white lily) – ROSIN in the foreign tongue
+וכל מיני זרעים אינן כלאים בכרם – from the Torah, but from the Rabbis, they are Kilaim, and this is brought in [Tractate] Menahot [15b].
+קנבוס – KANAPO in the foreign tongue and in Arabic KINIB.
+וחכ"א כלאים – and the Halakha is according to the Sages.
+הקנרס (artichoke)– in Arabic KARFUSH and in the foreign tongue KARDO, and it is the thistle that is mentioned in the Torah (Genesis 3:18): “Thorns and thistles shall it sprout for you [but your food shall be the grasses of the field].”
+
+Chapter 6
+
+
+
+Mishnah 1
+
+איזהו עריס – that the place for him his tilling of four cubits like the tilling of a vineyard even though there is only one row, and the espalier is that they make a partition by means of net-work (i.e., like lattices) with reeds like an arbor in the matter that they gird the bedstead and they suspend upon it the tendrils of the vines, and according to the School of Hillel, they established as they stated above in [Tractate Kilayim] Chapter 4 [Mishnah 5] that it is not a vineyard util there would be two rows there, but in an espalier, they admit that with one row also, it is a vineyard.
+מן הגדר ולשדה – as for example, if the vines were planted to the east of the fence and the vine-shoots rise up on the fence, if he comes to sow on the west side of he fence, they do not count four cubits from the base of the vines which are further from the fence, but rather, he needs to distance four cubits from the fence for the tendrils of the vines are suspended upon it. And this is from the leniencies of the School of Shammai and the stringencies of the School of Hillel.
+טועים כל האומרים כן – for after all, the School of Hillel did not state that the espalier of one row of vines is a vineyard that would necessitate that they distance from it four cubits to the field, and the law was not mentioned of four cubits for an espalier other than in regard to this matter that if there are four cubits from the base of the vines to the fence on which they are suspended , we give him for his tillage six handbreadths, like we give for an individual vine, and he sows the remainder until the fence, but if there aren’t four cubits from the base of the vines until the fence, he should not bring seed to there, something that resembles a vine which is planted in a vat for wine-pressing or in a cavity/ravine that Rabbi Yossi stated in the chapter above (i.e., Tractate Kilayim, Chapter 5, Mishnah 4) if there aren’t four cubits there, he should not bring seed to there, but Rabbi Yohanan ben Nuri and Rabbi Yossi said one thing and this is explained explicitly in the Jerusalem Talmud.
+רבי עקיבא אומר שלשה טפחים – which is the tilling of an individual vine. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 2
+
+מן המדרגה – from a high hill/mound that is made like a kind of embankment (i.e., terrace).
+אם כשהוא עומד למטה בארץ – he is able to harvest the grapes that are suspending in the espalier, we view all the espalier as if it is the place of the base of the vines and their roots, and it prohibits four cubits in the field in every direction from the border of the espalier and outward, and specifically ab initio that it prohibits to sow, but it does not sanctify anything other than six handbreadths that this resembles of the remainder of lattice-work of laths which was destroyed in the middle further on in Chapter (7, Mishnah 3).
+ואם לאו – that he is not able to harvest all of the grapes until he ascends the embankment/terrace or on a ladder, it is not prohibited to sow other than under the espalier alone, but outside of it, it is permitted, even within four cubits of the base of the vines of the espalier, for since they are standing on the embankment, and such is the Halakha.
+אף הנוטע שורה אחת בארץ ושורה אחת במדרגה – from two rows that one needs for it to be considered a vineyard, for now we are not speaking of an espalier, but rather of two rows of vines, two opposite two with one having a tail extending. If the embankment is ten [handbreadths] high, the two rows do not combine to be a vineyard, but rather each and every row has the law of an individual vine. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 3
+
+אפיפירות – wood or reeds that are woven longitudinally and latitudinally and they train upon them tendrils of vines and they cause them to lie on them when they are very long, and if the vine trained upon part of the web, it is forbidden to sow under the remnant and even though it does not have vine-shoots, if he sowed it, he did not sanctify it [the seeds underneath it].
+ואם הלך החדש – if the vine grew and produced tendrils and filled up all of the lath.
+אסור – the seed that was sown underneath the remnant [is forbidden – as they are sanctified] if he added two hundred after the new growth spread upon them.
+וכן המדלה גפן על אילן סרק – its law is like that of the lath, because a person neglects it upon his own vine, and it is as if it is all vines, but a fruit-bearing tree that a person does not neglect upon his vine, that remainder where the vine is not trained over it, is considered on its own and is not like the vine and its remainder to bring seed there.
+
+Mishnah 4
+
+יחזירנו – to the place where it was initially and he will see the remainder.
+עזיז – the name of a place.
+אמר לו מותר – for a person does not neglect his fig-tree on account of his vine.
+בית המגנייה -name of a place.
+סדן של שקמה – the root of he sycamore tree and it is a fig-tree that grows in the forests and we cut from it branches for building.
+תחת קורה זו אסור והשאר מותר – when I see each and every branch like its own tree.
+
+Mishnah 5
+
+הכל אילן סרק (any tree that bears no fruit) – (see also Mishnah 3 of this chapter) that Rabbi Meir holds that all the rest of the trees that a person neglects near his vineyard, and Rabbi Yossi holds that any species where it is customary to plant from it complete fields are considered important and a person does not neglect them because of his vineyard, but the Halakha is according to the first Tanna/teacher that it is a tree that does not produce fruit that is neglected concerning his own vineyard.
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+עריס שהוא יוצא מן הכותל מתוך הקרן וכלה – as for example five vines that are planted at the side of the fence, and they do not support/strengthen the entire fence but rather three at the head of corner from this side and two at the head of the second corner from there., and in the middle of the wall, there are no vines, but the two corners of the wall stand.
+נותנים לו עבודתו – six handbreadths from here and six handbreadths from there and he sows the rest of the wall, and even though the length of the wall is not four cubits.
+ר' יוסי אומר אם אין שם ארבע אמות וכו' – Rabbi Yossi, according to his reasoning, who prohibited in the above chapter (see Tractate Kilayim, Chapter 5, Mishnah 4) regarding the vat for wine-pressing and the ravine/cavity, if there aren’t four cubits there [he should not bring seed there], but here it comes to tell us that you do not say especially with a vat for wine-pressing and a ravine/cavity that are closed from the four directions that Rabbi Yossi requires four cubits, but near the wall that is not surrounded from the four directions, I might say not. But if you only taught it regarding this, I would think that in this alone, that Rabbi Yossi requires four cubits, but regarding a vat for wine-pressing and a ravine/cavity where there isn’t anything there other than a singular vine, I would say it is not necessary. And above (Tractate Kilayim, Chapter 5, Mishnah 4) we wrote that the Halakha is not according to Rabbi Yossi.
+
+Mishnah 8
+
+הקנים היוצאים מן העריס – that project forth outside the order of the espalier.
+וחס עליהם לפסקן – that he did not leave them there on account that it is was intention to suspend upon them the vine, but rather because he refrained from cutting them alone.
+כנגדן מותר – because they are not considered part of the lath/slabs used for espaliers, therefore, it is permitted to sow underneath them.
+
+Mishnah 9
+
+הפרח היוצא (the blossom of the vine which projects) – from he language of (Song of Songs 6:11): “[I went down to the nut grove o see the budding of the vale;] to see if the vines had blossomed,” that is to say, what that grew from the vine goes out and protrudes outside the espalier.
+מטוטלת (plummet, plumb-line) – it is the iron that the buildings lower with a rope downward on the face of the wall to see the building [if] the wall is straight and through it they estimate/measure if the seeds are directed underneath the blossom. But here, we are speaking, as for example that the vine-shoots of the espalier grew more from the tilling and blossomed outside, for through his tilling, even if there is no blossom, it is prohibited.
+וכן בדלית ([suspended] branches of the vine trained to an espalier) – and similarly, we measure with an individual vine that is suspended on top of beams/poles which is not an espalier if it blossomed outward for six handbreadths which are its tilling.
+תחתיה אסור – under the vine-shoot but from the sides, from here and from there, it is permitted.
+ספקה בחבל (if, in training the vine, he attached it to a rope) – that the vine-shoot was not long enough that it would reach from tree to teach, and he tied at its end a rope or reed-grass o length it in order that it would reach until the tree. Underneath the vine-shoot is prohibited; underneath the space where the rope is attached to the vine is permitted. But if he made the attachment in order that new growth would spread over it, it is prohibited to sow underneath it.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+המבריך את הגפן בארץ – and it passes the sinking outside of six handbreadths, for within six handbreadths, even that there is dirt upon it for three handbreadths, it is prohibited, because it is the tilling of an individual vine.
+לא יביא זרע עליה [the underground vine] – but from the side, it is permitted, for when one seeds to the sides, they don’t take root, but rather that they make the crushed earth and it affects the foundations of the wall when they are sown next to it, but their roots grow from the side. But the reason that one should not bring seed upon the sunken vine even outside of its tilling is because the vine is soft and the roots of the seeds enter the vine and there is the sinking of a vegetable in the tree, but the rest of the trees that are not soft is permitted.
+אפילו הבריכה בדלעת או בסלון (if in sinking a vine he conducted it through gourd shells or through a pipe – so that it could draw no nourishment from the ground which it passed) – that he inserted the vine within the gourd or within the pipe, it is prohibited because the roots of the seeds perforate and penetrate until the vine when there are not three handbreadths of dirt upon it. And because the seeds in a gourd is not forbidden as for example, that the gourd is dry.
+סלון – it is a water pipe and a tube/spout or one pipe. But especially in an earthenware pipe/tube, we are speaking of a metal tube that does not require dirt of three handbreadths.
+הבריכה בסלע – in a hard [rock], for a soft rock [penetrates] and is opened from the roots.
+הארכובה שבגפן – a vine that is curved and bent on the ground and returns and is put up like a kind of curved knee, when hey come to measure six handbreadths that are the tilling of the individual vine, hey measure from the second root from the place where it returns and stands up straight. But these words apply when the first root is not seen but rather it is similar to a tree when it is planted in the place of its bending, but if the first root appears that it is the root of the curved vine, we don’t measure other than from the first root.
+
+Mishnah 2
+
+המבריך שלש גפנים – it is the manner of one who sinks [vine shoots] when two vine-shoots go out from one vine, he digs in the ground and lays the vine-shoots down underneath the ground at that hole and removes its head from one side and it becomes a vine, it is found from three vines, we make six. And the same law applies that one can teach about one [who grafts/sinks] two vines from three for through this it is vineyard, for there are two corresponding to the two, and one comes out with a tail.
+ועקריהן נראין – for he did not lay down all of the vine in the ground, for [if this were not the case], there would not be three making six vines, but rather that he left the root and made from one vine- two vines.
+אם יש – between one vine and another, not less than four [cubits] and not more than eight [cubits], they combine, even though that two absorb from one root, we consider them like two vines.
+גפן שיבשה אסורה – it is prohibited to sow within its tillage because of the question of appearance/מראית העין, but if he sowed, it is not sanctified, and it doesn’t matter that in the winter that it is forbidden to sow underneath it for one is concerned for appearance, for all of the vines appear like dried-out/withered ones, but even during the summer when it is recognized that it is withered it is forbidden, because also during the summer, there are vines that fall upon them and appear like withered but they are withered/dried out.
+צמר גפן – a soft, spongy, hackled wool that they call KUTRUN – and its tree is similar to a vine, is prohibited and is not sanctified because it is not a species of seed.
+אף על גבי הגפן – if one seeded on top of the vine that is sunken in the ground, but without three handbreadths of dirt on it, it is prohibited and is not sanctified . But the Halakha is not according to Rabbi Meir nor according to Rabbi Eleazar b’Rabbi Tzadok who said it in his name.
+
+Mishnah 3
+
+אלו אוסרים –[prohibit] the place from sowing it.
+ולא מקדשין – that if he sowed it, the seed does not require burning.
+מותר חרבן הכרם – as for example, that which is taught in the Mishnah above (see Tractate Kilayim, Chapter 4, Mishnah 1) the razed portion of a vineyard requires sixteen cubits; if there were only fifteen cubits [there] and he sowed seven cubits, he did not sanctify it. And similarly, the remainder of the untilled ground surrounding the vineyard (between the vines and the fence) requires twelve cubits; if there were only eleven cubits there, and he distanced himself four cubits from the vineyard and sowed the remainder, he did not sanctify it.
+מותר פסקי עריס – as it is taught in the Mishnah in the chapter above (see Tractate Kilayim, Chapter 6, Mishnah 6), if there are there [eight] cubits, he should not bring seed to there, but if he distanced himself six handbreadths from here and six handbreadths from there and sowed the remainder, he did not sanctify it, and [the term] פסקי העריס/an espalier (lattice work of laths) which was destroyed in the middle, while five vines remain on each side was taken as a remarkable thing, and even though there is an espalier from this side and an espalier on the other side, all the more so, in one espalier.
+מותר אפיפירות (remainder of the lattice-work of laths) that is taught in the Mishnah in the chapter above (Tractate Kilayim, Chapter 6, Mishnah 3), he should not bring seed underneath the remainder [but] if he brought, he did not sanctify [what is underneath].
+אבל תחת גפן – as for example, a vine-shoot that continues outside of the area of tillage of the vine and he seeded underneath it.
+ועבודת הגפן – six handbreadths which are the tillage of an individual vine.
+ועבודת הכרם – four cubits.
+
+Mishnah 4
+
+וחייב באחריותו (and is liable for its replacement) – to pay him for his grain, and even for who holds the opinion that one who is the cause of damage to another person is not responsible (see Talmud Bava Kamma 98b), it is different here because he performs an action with his hands.
+such as placing [forbidden] fats and blood in the pot of his fellow, or in the meat in the milk of his fellow, which forbids them, but Kilayim/mixed seeds are different , as it is written regarding them (Deuteronomy 22:9): “You shall not sow your vineyard with a second seed,” which implies your vineyard, but not another vineyard, but the Rabbis state [that the Biblical passage] “You shall not sow your vineyard” – I do not have other than “your vineyard” – but where do I learn about another vineyard (i.e., of another person), the inference teaches us, “mixed seeds,” in any case. But the Halakha is not according to Rabbi Yossi and not according to Rabbi Akiva.
+
+Mishnah 5
+
+בשמיטה – he does not have in them a complete acquisition as everything is ownerless and it is not considered as his.
+
+Mishnah 6
+
+האנס – who stole a vineyard and sowed it.
+ויצא מלפניו – that the vineyard returned to its owners when it was sown.
+קוצרהו אפילו במועד – and even though it is not a matter that will be irretrievably lost, for a person does not prohibit something that is not his, even though because of the sake of appearance, they permitted him to cut it down on the [Intermediate Day of the] Festival, so that it would not appear like someone maintaining Kilayim/mixed seeds in a vineyard. Alternatively, if he is afraid lest he will add two-hundred during the [Intermediate Days of the] Festival, then it would be a matter that will be irretrievably lost, for even though that the person who stole the vineyard and sowed it did not prohibit them, for a person does not prohibit something that is not his, nevertheless, if they added two hundred after the field return to the owners, it is sanctified, for one does not diminish from when I will return, I will harvest it or the wind-storm before him is in front of him, as it is taught above (see Mishnah 4 of this chapter) that he sanctified it.
+עד שליש – there are those who explain until one -third of the salary of the workers, for if he did not find workers other than for a third more than their salaries that are appropriate, he should give in order that they can uproot the Kilayim/mixed seeds immediately, more than this, he should not give, but should cut them down in their ordinary manner even though the mixed seeds tarry/remain in the vineyard. But there are those who explain [the term] "עד שליש"/up to a-third – from what the fruit of the vineyard and the grain of the field are worth he should give to the workers in order that they immediately uproot the mixed seeds, [but] more than one-third the value of the fruit of the vineyard and the grain sown he should not give, but rather, he should wait until he can cut them in the usual manner.
+מאימתי נקרא אנס – that is to say, from when is the vineyard called by the name of the person who stole (i.e., usurped) a vineyard and stole it to be considered as if it is his to prohibit it from sowing.
+משישקע-[when it will settle] the name of the owners from the vineyard and it will be called by the name of the thief, from that hour the vineyard will be considered as his and he will sanctify all that he sows in it.
+
+Mishnah 7
+
+הרוח שעלעלה – [a wind] that stormed, a windstorm we translate in Aramaic as a wind casting [grape vines over standing grain].
+יגדור -like cutting dates,, that is, he should sever and harvest.
+וכן ירק – [that which hangs over] underneath the vine.
+יחזיר – [he will restore] the grain and vegetation to their places.
+ואינו מקדש – if he did not return, he does not sanctify it, for it is taught in the Mishnah above (see Tractate Kilayim, Chapter 7, Mishnah 3), underneath the vine it prohibits and he sanctifies it, that is when the root of the grain is underneath the vine, but when the vine of the grain stands over it outside of the vine and hangs over underneath the vine, he does not sanctify it.
+משתשריש – from the time that the roots spread out in the ground. But there are those who have the reading, "משתשליש" – that it should bring forth a third, for the All-Merciful stated (Deuteronomy 22:9): “and the yield of the vineyard,” but less than one-third is not called grain.
+וענבים משיעשו כפול הלבן – if he sowed grain or vegetation in a vineyard that its grapes with the stalk of grapes did not reach becoming like he hyacinth bean, and he uprooted the seed prior to it reaching the stalk of grapes to be like the hyacinth bean, this is not sanctified. And similarly, the stalk of grapes that became like the hyacinth bean and he sowed on their side grain or vegetation and harvested the seed prior to taking root, or prior to its bringing forth a third according to the one who had the reading of “that it should bring forth a third/משתשליש,” this is not sanctified.
+וענבים שבשלו כל צרכן – and he planted a vine at the side of the grain that had withered all of its need, or sowed at the side [the grapes that had ripened] fully, they are not sanctified, for Scripture states (Deuteronomy 22:9): “else the crop – from the seed you have sown – and the yield of the vineyard may not be used, is not sanctified until there will be there the seed you have sown and the yield of the vineyard, but the grain and/or the vegetation that had not taken root or had not brought forth one-third did not reach the general principle of seed that you have sown – and similarly, after they withered, further, they are not called seed that you have sown, but grapes prior to their becoming like the hyacinth bean or after they have fully ripened, are not called the yield of the vineyard.
+
+Mishnah 8
+
+עציץ נקוב – that has in it a perforation in order that a small root and seed are inside of it (i.e., the perforated pot) [which prohibits the use of the vines when located in the vineyard].
+מקדש בכרם – if he left it in a vineyard or four cubits of the tilling of the vineyard, he sanctifies it as if it was planted in the earth.
+אסורין ולא מקדשין – he should not bring seed into it ab initio, but if he brought and does not sanctify for it is not as if he is sowing in the earth. But the Halakha is not according to Rabbi Shimon.
+המעביר עציץ נקוב בכרם – a perforated pot that has in it grain that has brought forth one-third growth, and he transferred it to a vineyard that has stalks of grapes like the hyacinth/white bean, he did not leave it in the ground but rather transferred it under the vines alone, if they added the seeds on the way of transferring part of two hundred on what they were from at the outset, the seed is prohibited in the common earthen vessel, but the vines that were not sanctified, since they were not left in the ground. But above in the chapter “The vineyard which lay waste/כרם שחרב“ (Chapter 5 of Tractate Kilayim we explained how we view things if he added one from two-hundred – see Mishnah 6).
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כלאי הכרם אסורים מלזרוע – but he is not flogged because of diverse kinds in a vineyard until he sows two kinds of seeds which are mixed seeds/Kilayim one to the other, and he sows them in the vineyard, for this is implied by the Scriptural verse (Deuteronomy 22:9): “You shall not sow your vineyard with a second kind of seed,” – you shall not sow two kinds of seeds which are mixed seeds/Kilayim within your vineyard, but if you sowed [them] in a vineyard, you are flogged twice because of [both] mixed seeds and because of diverse kinds of the vineyard.
+ומלקיים – if he sees them and he gives up hope to uproot them [from the ground], it is prohibited , but he is not flogged other than if he commits a [positive] action.
+ואסורים בהנאה – as it is written (Deuteronomy 22:9): “else the crop – from the seed you have sown – [and the yield of the vineyard may not be used],” [the Rabbis explained] that it is set on fire, teaching that they require burning and that they are prohibited from deriving benefit.
+אלא ללבוש – and the same law applies about placing it upon oneself, as it is written (Leviticus 19:19): “you shall not put on cloth [from two kinds of mixture].”
+אלא להרביע – to forcibly with his strength bring them into a tube, but it is permit to bring them into a pen and to raise them two species one next to the other, a male of this species and a female of another species.
+כלאי בהמה אסורים זה עם זה – as for example those born from a horse whose father was a donkey with those born of a donkey whose father was horse, but our Mishnah brings according to the opinion that we are not concerned about the seed of the father, for one who states that we are concerned about all kinds of mules are one, they are permitted one to the other. But in the Jerusalem Talmud, they (i.e., the Rabbis) wanted to prove that it is prohibited to ride on a mule from an a fortiori, for just as if regarding clothing you are permitted to wear this on top of that (i.e., mixed seeds), [but] you are prohibited in their mixture, an animal in which you are prohibited from directing/leading this one with that one, is it not all the more so, that you are prohibited in its mixture, and we raise the following difficulty: Isn’t it written (2 Samuel 13:29): “whereupon the other princes mounted their mules and fled,” regarding the sons of David when Amnon was killed, but we teach that one cannot learn from the [family] of the kingdom, further, we raise the difficulty, but surely it is written (1 Kings 1:33): “[The king said to them: ‘Take my loyal soldiers] and have my son Solomon ride on my mule [and bring him down to Gihon],’” and we respond that this creature is from the six days of creation. But however, we see that for the Rabbis that those who are older before me – that they ride before him first on mules and they did not protest in the matter, but rather, that they warn [them’ that they should not lead together two mules, for perhaps one of them was born from a donkey and its father was a horse, and the other was from a horse and is father was a donkey.
+
+Mishnah 2
+
+בהמה עם בהמה וחיה עם חיה וכו' – even though that the All-Merciful stated (Deuteronomy 22:10): “You shall not plow with an ox and an ass together,” we derive [from an analogy] "שור"\"שור" (Deuteronomy 22:10 and Deuteronomy 5:14: “[you shall not do any work – you, your son or your daughter, your male or female slave,] your ox or your ass, or any of your cattle,” from Shabbat (see also Tractate Bava Kamma, Chapter 5, Mishnah 7) and the same law applies for all the cattle, wildlife and birds.
+ולמשוך ולהנהיג – to pull that which it is customary to pull/drawing and to lead where it is customary to lead; a camel its manner is to pull and a donkey its manner is through leading. But however, whether [speaking] of a camel or [speaking] of a donkey, one is liable, whether by pulling/drawing or whether by leading.
+
+Mishnah 3
+
+והיושב בקרון – is liable since they go as a consequence/from the effect of his actions, it is considered as if he leads them (i.e., the animals).
+רבי מאיר פוטר – the person who sits in a wagon does not do anything. But the Halakha is not according to Rabbi Meir.
+והשלישי שהוא קשורה לרצועות – if two horses are tied to the wagon and he tied there (i.e., to the harness) a donkey, even though that without the donkey they are going, it is prohibited, but we don’t see the donkey as something that isn’t there.
+
+Mishnah 4
+
+אין קושרין סוס בצדי הקרון – when the oxen/cattle pull the wagon we don’t tie a horse to hits side or behind the wagon in order that it will learn to pull, because sometimes, the horse that is behind the wagon pushes the wagon and leads it with its body.
+לובדקם (Lybian ass) – a donkey of Lydda and it is large and powerful than the rest of the donkeys/asses and is similar to a camel.
+אע"פ שאביהן חמור מותרין זה עם זה – the father/sire of this is a donkey and the father of that one is donkey. And this comes to inform us that we don’t say that it comes at the same of a horse and has intercourse at the side of a donkey/ass and the side of the donkey has intercourse with the side of an a horse, for since their mothers are the same, we don’t fear for the seed of the father/sire.
+אבל הנולדים מן החמור עם הנולדים מן הסוס אסורים זה עם זה – since the mother of this one is from the species of the donkeys and the mother of that one is from the species of horses, and follow go after the seed of the mother, and they are two different species. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+פרוטיות (a sort of hybrids – mules of which it is unknown whether their sires were horses and their mothers asses or the reverse) – a species of mules that a person is unable to stand [upon them] and to verify through signs which of them its mother is a donkey and which of them its mother is horse, therefore, they are prohibited one with the other.
+והרמך מותר (but the mule of a horse dam/rammakh gender with its kind – i.e., a mule foaled by a horse) – for they are all of one sex and their mothers are a horse, and in the Arabic language they call a female horse RAMAKH, and similar to it are the offspring of the mule of a horse dam.
+אדני השדה (name of a mythical animal, orangoutang)– a large wildlife in the fields , and like a kind of large rope that comes out from the ground in which this wildlife was raised, and its name is known, and it is the charmer/soothsayer that is written in the Torah, and it is attached at its navel with that rope that goes out of the ground, and its form is the form of a man in its face and hands and feet, but no creature is permitted to approach it for it kills and tears all who are near it. Bug when they wish to hunt it, they shoot arrows with a rope until it is severed and it cries out in a bitter voice and dies immediately. And there is a hint concerning it in Job (5:23): “For you will have a pact with the rocks in the field, [and the beasts of the field will be your allies].”
+מטמא באהל כאדם – as it is written (Numbers 19:16): “And in the open, anyone who touches a person,” like a person who grew up in the field.
+הקופד (hedgehog) – a reptile whose body is full of thorns and when a person touches it, it folds itself and brings in its hands and feet in its stomach and becomes like a ball, and we call it in the foreign tongue, ARITZO.
+חולדת הסניים (porcupine) – a weasel that grows in a bush.
+כזית במשא (an olive’s bulk when caried) – that it was doubtful to them if it is kind of wildlife and that its carcass defiles by an olive’s bulk, and that it is defiles also in a graver manner through carrying to defile humans, to defile clothing like the carcass of an impure animal, or it is kind of unclean reptile and it defiles in like a lentil but it doesn’t defile by carrying like the carrion of an animal, but rather through contract like an unclean reptile. Bug the Halakha is not according to Rabbi Yossi neither with regard to the large wildlife of the fields nor like the porcupine.
+
+Mishnah 6
+
+שור בר – an ox that grew up in the desert (i.e., wild ox).
+מן בהמה – but its milk is forbidden but it doesn’t require an act of covering, for the Rabbis hold that it was uprooted from civilization but that it fled to the wildness and became a wild ox/a desert ox.
+מן חיה – and it requires covering but its milk is permitted, for he holds that it was uprooted from the wilderness. But the signs that the Sages counted to recognize between a domesticated animal and wild animals in the rest of the creatures, it was stated, except for the wild ox. But the Halakha is not according to Rabbi Yossi.
+כלב מן חיה – the practical difference to one who writes all wildlife that is in his domain to someone else, or that he dedicates all of the wildlife that is in his domain/possession.
+ר' מאיר אומר מן בהמה – but the Halakha is not according to Rabbi Meir.
+ערוד – wild ass/the donkey of the wilderness/desert.
+ואדם מותר עם כולם – as it is written (Deuteronomy 22:10): “You shall not plow with an ox and an ass together,” but you can plow with a man and an ox, with a man and a donkey/ass.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+אין אסור משום כלאים אלא צמר ופשתים – as it is written (Deuteronomy 22:11): “You shall not wear cloth combining wool and linen.” [The word] שעטנז is a generalization; צמר ופשתים /wool and linen is a specification/detail; a generalization and a specification/detail, the generalization refers only to that which was specified in the details. Wool and Linen, yes, [are forbidden together]; something else is not [forbidden together]. But צמר/wool is the wool of sheep or rams alone, as it is written (2 Kings 3:4): “Now King Mesha of Moab was a sheep breeder; and he used to pay as tribute to the king of Israel the wool of one hundred thousand lambs and of one hundred thousand rams.” You do not have it called mere wool, but rather the wool of rams, but he rest of wool, one needs to give an epithet, the wool of camels, the wool of hares, the wool of goats.
+ואינו מטמא בנגעים אלא צמר ופשתים – as it is written (Leviticus 13:47): “When an eruptive affection occurs in a cloth of wool or linen fabric.”
+אין הכהנים לובשים לשמש במקדש אלא צמר ופשתים – for regarding the clothing of the priests, it is written (Exodus 39:27-29): “They made the tunics of fine linen of woven work, [for Aaron and his sons];…and the linen breaches of fine twisted linen,” which is a flax that grows in linen stalks, that is to say, a singular red from each seed, but no two reeds grow from one seed. And regarding the sashes/אבנט (verse 29), it is written (Exodus 39:29): “blue and purple and crimson yarns, [done in embroidery -as the LORD had commanded Moses].” “And blue/תכלת” -the wool that is colored with the blood of the purple-shell used for dying tekhelet, “and purple/ארגמן”- that is colored by the color ed whose name is ארגמן/purple, which is LAKA in the foreign tongue; and “crimson yarns/תולעת שני” which is colored in the color red that they call CARMAZI.
+שטרפן – that mixed them.
+מותר – to mix flax with them because the wool of lambs/sheep is nullified through the majority of [wool of] camels.
+וכן פשתן וקנבוס – that became combined – and the majority is from the hemp, it is permitted to bring wool and to mix with them.
+
+Mishnah 2
+
+השיריים והכלך (silk and cissaros-blossoms/a woolly substance growing on stones on the Dead Sea that looks like gold, and being very soft – resembles sheep-wool) – they are species of silk, and the כלך/cissaros-blossoms/ a wooly substance) grows in the sea-towns/mercantile ports and its shape/form is like the shape of gold and it is exceptionally soft and similar to wool.
+אבל אסורים – for they come o be exchanged/switched with wool and linen. But because they are were not found among them , people would not recognize them and they would come to switch/exchange them, therefore, they are prohibited for appearance’s sake. But nowadays, that the silk is found amongst us and all know and recognize it, there is no prohibition of any species of silk with wool or linen. And similarly, hemp is permitted whether with wool or with linen, for everyone recognize it.
+הכרים והכסתות אין בהם משום כלאים – because they are made for ling on and the Torah stated (Leviticus 19:19): “you shall not put on cloth [from a mixture of two kinds of material],” but you are permitted to insert them underneath you. But these words [are applicable] when they are hard and thin and placed on top of a couch, then they are permitted when one’s skin doe not [touch] them, but if they are soof or filled or even empty and placed on top of a bed, even ten mattresses one on top of the other with mixed seeds underneath them, it is prohibited to sleep upon them because they are bent underneath him and they are wrapped on his skin.
+אין עראי לכלאים – for temporary dressing [of mixed seeds] is dressing.
+אפילו על גבי עשרה – and even though he does not benefit from the mixed seeds [from these ten garments].
+את המכס – I saw that for some of my teachers that explained, for example, that in a place where the Jews pay customs to the custom-collector who stands from near him , and he wears mixed seats in order that he should not be recognized that he is a Jew (see Tractate Bava Kamma 113a). But it appears to me to steal the customs, because a person a person does not give customs from the clothing that he wears. But [the teacher of] this anonymous Mishnah [holds] that a thing that he doesn’t intend upon is prohibited, and he disputes upon the other anonymous teacher who teaches (see Mishnah 5 of this chapter) that clothes dealers sell [garments of diverse kinds] in their usual manner.
+
+Mishnah 3
+
+מטפחות הידים – [hand towels] that one dries their hands with when they ritually wash their hands.
+מטפחות הספרים – that they place on the Torah scroll.
+ומטפחות ספג – that one dries with them all of his body after he bathed.
+ר' אליעזר אוסר – [Rabbi Eliezer prohibits] hand towels because sometimes he warms his hands with them, and scroll wrappers sometimes, he places it on his chest and becomes warm, and towels, sometimes that he sees his Rabbi and wraps himself up in it. And the Halakha is according to Rabbi Eliezer.
+מטפחות ספרים (barbers’ towels) – that they shave people, and spread upon them a towel in order that their clothes do not become dirty.
+אסורים משום כלאים – and in this the first [anonymous] Tanna agrees because they have a have a top and we wear them like clothing. And this is proved in the Jerusalem Talmud.
+
+Mishnah 4
+
+תכריכי המת – [the shrouds] that the dead is buried in them, they don’t have [the obligation to observe the Mitzvah of] Kilayim/mixed seeds as it is written (Psalms 88:6): “abandoned among the dead, [like bodies lying in the grave of whom You are mindful no more,” because a person died, he becomes free from [observing] all of the commandments (see Tractate Niddah 61b).
+ומרדעת חמור – this is harder than mattresses and cushions, therefore, even if his skin touches, we are not troubled by it lest a shred of the garment used as a mattress winds itself around his body, and especially, when the mixed seats are recognized and appear in it, but a piece of clothing that where the mixed seeds are beyond recognition, he should not make it into a pack saddle for a donkey, for we are concerned lest he take from it a piece of cloth/patch for his clothing, since the mixed seeds are not recognized.
+
+Mishnah 5
+
+מוכרי כסות מוכרים כדרכן – they wear clothing containing mixed seeds to demonstrate to the purchaser the measurement of its length and width, as long as they don’t intend to have them (i.e., the purchasers) benefitting from them, for even though if he intends [to do so], there is the prohibition from the Torah, but if he does not intend [for purchasers to violate the Torah regulation], it is permissible ab initio. And such is the Halakha.
+
+מפשילין במקל (the scrupulous carry the mixed material garment in bundles over their shoulders) – they place the staff on their shoulders and the [garment of] mixed seeds are placed at its end, and their shoulders do not touch the mixed seeds.
+
+Mishnah 6
+
+תופרין כדרכן – they place the mixed on the knees and the legs when they are sewing.
+
+Mishnah 7
+
+הברסין והברדסין (birrus – a cloak of thick woolen material and Brundisian cloaks) – both are made from wool and they cover with it the beds but some of them are thin and others are thick.
+דולמטיקיון (dalmatic) - wool pants covering the legs; KAKTZISH in the foreign tongue.
+מנעל הפינון (felt shoes) – shoes that are made from the refuse of wool.
+עד שיבדוק – lest perhaps there is flax mixed in them.
+הבאים מחוף הים וממדינות הים – from the seacoast which is from abroad.
+שחזקתו מן הקנבוס – this Mishnah is teaching at first about a time when flax/linen was not found in every place, but at the present time where flax/linen is found everywhere, everyone needs to examine, therefore, a person who purchases clothing sewn by a heathen in the present time shojld not wear it until he examines it well.
+ומנעל של זרב (cloth-lined shoe) – leather shoes which are covered inside with felt or with thick wool and reach until the leg, like those that they call in the foreign tongue BORZKISH or in Arabic KUPASH, and because they are made to warm the foot, they are called זרב /cloth-lined as is the language (Job 6:17): “But when they thaw, they vanish.”
+אין בהם משום כלאים – we are not concerned lest linen/flax is combined/mixed in with them.
+
+Mishnah 8
+
+שוע טווי ונוז (hackled, spun or weaved) – שוע – is combed/hatched with a comb and שוע/hackled is smooth. A smooth [skinned] man (i.e., like Jacob, see Genesis 27:11 when he says to his mother Rebecca: “But my brother Esau is a hairy man and I am smooth-skinned”) which we translate in Aramaic as גבר שעיע/smooth-skinned man.
+נוז – twisted, that is two threads twisted together. And the essential principle from the Torah about Kilayim/mixed seeds is that the wool will be combed and spun and weaved alone. And similarly, the linen will be combed and spun and weaved alone, and after that, they will be weaved/plaited together or combined together with two stitches that are like a weaving. And because of this, Scripture needed to permit Kilayim/mixed seeds in Tzizit/ritual fringes because the threads of Tekhelet are woven, as it is written (Numbers 15:38): “let them attach a cord of blue [to the fringe at each corner],” spun and woven, and similarly the white string, when they combine them together with two stitches, this is complete Kilayim/mixed seeds according to the Torah. But it is taught in the Mishnah hear, that there is no prohibition because of mixed seeds/Kilayim other than spun or woven, as it states (Deuteronomy 22:11): “You shall not wear cloth combining wool and linen,” not for expounding a Midrash is weaving from Shaatnez/mixed cloth, for weaving is from “together”/יחדו (end of Deuteronomy 22:11) it is derived, for we expound from it that even two stitches are a combination, and we don’t bring Shaatnez other than because of spinning. But I saw that one of our Rabbis who explained that hackled or combed/שוע of he wool alone and the linen is alone, and weaving/נוז, that is to say, and afterwards that is both of them woven together and this fits well with the language of the Mishnah extremely well, and this is what is implied in the Jerusalem Talmud and in many commentaries that I found of my Rabbis/teachers as an explanation to שוע טווי ונוז/hackled, spun or weaved. But all of them have a refutation outside of that which doesn’t not have a refutation.
+נלוז ומליז – curved and someone who is tortuous in the ways of his father that is in heaven up on him. It is the language of (Proverbs 3:21): “My son, do not lose sight of them.”
+
+Mishnah 9
+
+הלבדים (felted stuff/cloaks) – hackled/combed wool without spinning and weaving, and they make from it clothing. But if he combined/mixed wool and linen together and made from them clothing, they are prohibited from the Rabbis, for specifically from the Torah it requires that all three of them are hackled, spun and weaved, but from the Rabbis one of these is enough, or hackled/combed, or spun or woven, and these since they are hackled, they are forbidden from their (i.e., the Rabbis’) words.
+פיו של צמר בשל פשתן (fringe of wool fastened onto [garment] of linen) – the weaving after they complete the clothing that is customary to make on its rim and four thick threads in order that the clothing will endure, and it is called a fringe [knotted to the border], but if the clothing is of linen, it is forbidden to make its fringe [knotted to the border] of wool.
+מפני שחוזרין לאריג (because the threads [of the fringe] interlace the web [of the garment]) – for they surround the web/weaving. Another interpretation: they are similar to the web/weaving.
+משיחות של ארגמן (ribbons of purple)– that which remains over and ropes of purple colored wool.
+אסורות – [it is forbidden] to gird to top of a cloak of linen.
+מפני שהוא מולל עד שלא קושר (because he hems [the purple band] before he knots it) – for I is their custom to attach through hemming the wool outfit with the linen cloak prior to tying its loins.
+ולא יקשור סרט של צמר בשל פשתן – a person should not make belts/girdings of wool and belts/girdings of linen and tie them to each other.
+אע"פ שהרצועה באמצע – as for example, a belt of wool that here are bands of linen at one end and bands of wool at the other end and when he girds it, he ties the two heads/ends of wool and of linen with each other, for if this were not the case, it is obvious that it is permitted, for they are the daily actions regarding clothing of wool that hey place underneath them skins of cloth used as a blanket when they are sewn in linen.
+
+Mishnah 10
+
+אותות הגרדיים – it is the manner of the weavers and launders to mark the name of the owners on the clothing in an embroidered work in order that one’s [clothing] will not get switched with that of his fellow. But if the clothing is of wool and the marks are of linen or the opposite, it is forbidden because of Kilayim/mixed seeds.
+תכיפה א' (one stitch) – one stitch that that the needle inserted in the clothing one time alone.
+אינו חבור – for ritual impurities and spiritual purity. BU t if one of them became defiled, its neighbor/partner was not defiled, and if he sprinkled upon one of them, he didn’t sprinkle on its neighbor.
+ואין בה משום כלאים – if one is of wool and the other is linen and he combined them in one stitch.
+והשומטה בשבת (he who undoes the fastening on Shabbat) – in order to return and to sow, he is exempt, for it is not like tearing in order to sow two stitches where one is liable.
+עשה שתי ראשים לצד א' (brought both ends of the thread to one side) – as for example, he transferred the needle once but did not transfer all of the thread but transferred the needle a second time, and it was found that he two ends [of the thread] are on on side and tied them, but if he didn’t tie the tw ends together, it is not enduring.
+עד שישלש – that he would bring in and take out and return and bring in three times [i.e., one complete and one incomplete stitch]. But the Halakha is not according to Rabbi Yehuda.
+השק והקופה מצרפין לכלאים – if one piece of wool clothing is attached to a sack and [and another] piece of linen clothing is attached to a basket, and he attached them together with two stitches, they combine, even though they are not attached to two utensils, and we don’t say that this one stands alone and that one stands alone and are not connected. And the same law applies if they are attached to the rest of the utensils, for their law is like that of a sack and a basket.
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+Bartenura on Mishnah Kilayim
+ברטנורא על משנה כלאים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Kilayim
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2022
+-sefaria.org
+
+Bartenura on Mishnah Kilayim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+החטין והזונין (wheat and weed growing among wheat, darnel or rye-grass) – we call it ZIYUAN in Arabic.
+אינן כלאים זה בזה – because when the generation of the Flood perverted their way, the land became degenerate in his produce for they (i.e., the people) would sow wheat and it would produce weeds, therefore, they were not the forbidden junction of heterogeneous plants with the wheat. But with the rest of the kinds of grain, they would be the forbidden junction of heterogeneous plants, and even though that it wasn’t appropriate for human consumption, nevertheless, since they bring it from place to place for the consumption of doves, they were the forbidden junction of heterogeneous plants in the same field (i.e., כלאים).
+השעורים ושבולת שועל – all that is taught in this Mishnah, pair by pair are not the forbidden junction of heterogeneous plants in the same field with each other, [but] one from this pair and one from that pair are the forbidden junction of heterogeneous plants in the same field with each other. And that which we stated in [Tractate] Menahot [9a] that the spelt is a species of wheat and rye is a species of barley, these words, as regards Hallah that combine one with the other for the measurement of Hallah, but concerning the issue of the forbidden junction of heterogeneous plants, they would be the forbidden junction of heterogeneous plants with each other.
+ושבולת שועל – desert barley and in the foreign tongue, OYNAH.
+כוסמין (spelt) – In the foreign tongue ASPILTAH.
+שיפון (rye; some say oats) – in the foreign tongue, SIGLAH, but because spelt and rye [or oats] are similar to each other they are not the forbidden junction of heterogeneous plants in the same field with each other.
+והספיר (name of a species of beans) – there are those who say that it is TZITZERKALA in the foreign tongue. But Maimonides explained that we call it MA’AS in Arabic.
+הפורקדן (species of peas) – Maimonides explained that it is thin seed that we call GILBAN In Arabic.
+וטופח (bean) – it is a small legume whose berries are round and we call it KORTEMAN, but I heard that טופח is what they call GILBAN (i.e., a species of bean/pea).
+והשעועית (species of bean, kidney-bean) we call it LOBIAH in Arabic.
+אינם כלאים זה בזה- if he sowed each of them with its partner.
+
+Mishnah 2
+
+הקישות (chatmelon)– cucumbers that they call them PAKKUS in Arabic and KOKKOMBROSH in the foreign language.
+והמלפפונות (yellow mellon) – they are called KIYYAR in Arabic and TZITROLI in the foreign tongue.
+רבי יהודה אומר – but the Halakha is not according to Rabbi Yehuda.
+חזרת וחזרת גלים - the lettuce that grows in the garden and the lettuce that grows in the mountains.
+עולשים (endives) – of gardens and wild/field endives and they are called HENDBEE In Arabic.
+כרישין (leeks) – of gardens and leeks of the field and hey are called KORAT in Arabic and POROISH in the foreign tongue.
+כוסבר (coriander) – that is its name in Arabic, KULIANDRO in the foreign tongue. The Jerusalem Targum (quoting Exodus 16:31): “[The house of Israel named it manna;] it was like coriander seed, [white and it tasted like wafers in honey],” like the prairie (i.e., wild) seed of coriander.
+והרמוצה – a bitter gourd (i.e., a general name for cucumbers and pumpkins) that we sweeten it in hot ashes, that is to say, in hot ashes that have in it flames/sparks of fire, therefore we call it רמוצה .
+ופול המצרין – PASULI in the foreign language.
+והחרוב (carob) – a kind of legume, and we call it a carob because of the pod that the seed within are thin and curved like the carobs and it is of the species of the Egyptian bean.
+
+Mishnah 3
+
+והנפוץ (a kind of radish, resembling the carrot as to foliage, and the radish as to its taste) – it is species of radish and its leaves are similar to the leaves of a turnip, therefore it does not have the forbidden junction of heterogeneous plants in the same field with each other.
+והתרובתור – a species of cabbage whose stalks are thin.
+תרדין (a species of beet) – in Arabic SILKA, and in the foreign language BLITI.
+לעונין (garden orache) – in Arabic KATAF and in the foreign tongue ARMULASH..
+השומנית – desert garlic and it is smaller than the garlic that grows in gardens.
+בצלצול – a desert onion that is smaller than the rest of the onions, therefore it is called בצלצול.
+פלסלוס (a sort of lupine) – it is a species of lupine/תורמוס and the lupine is a species of known pulse/beans that is very bitter that they seethe/boil it seven times and eat it as a dessert.
+
+Mishnah 4
+
+אגסים – in Arabic GAS and in the foreign language PREASH.
+קרוסטומלין (Crustumenian pear – red on one side) – it is of the species of small pears that are similar to gall-nuts that we call a species of oak from which the gall-nut is collected.
+פרישים - they are quince, SPERGEL in Arabic and KODONISH in the foreign language.
+עוזרדים (crab-apple/sorb-apple) – in Arabic ZAAROD and in the foreign language SORBASH.
+חזרד (crab-apple; similar yet heterogeneous to apple) – a forest apple, it is the Aramaic of an ornament of the candlestick in the shape of a pomegranate that is prickly/thorny.
+אפרסקים (peaches) – in the foreign language PIRASHAGAS, which are small and similar to almonds.
+שזפין (jujubes) – he engrafts olives on the pomegranates, and jujubes come out from them.
+רימין (lote/wild jujubes) – In the Arukh, it explains PULTADKAI – in the foreign language.
+
+Mishnah 5
+
+הצנון והנפוץ (a radish and a kind of radish) – even though the fruit and he leaves ae similar one to another, they are a forbidden junction of heterogenous plants to each other [in the same field] because the taste of the fruit is not similar for in this they went after the taste of the fruit.
+לפסן (charlock, a plant resembling the mustard plant) – in the Arukh it is expressed MARVIV in the foreign language.
+
+Mishnah 6
+
+כלב כופרי – a dog that the people of villages raise and he is small and similar to a fox.
+היעלים (mountain-goat, wild goat) – a species of wild life and ibex/ is translated in Aramaic as a wild/mountain goat.
+ערוד – the prairie donkey.
+
+Mishnah 7
+
+אין מביאין אילן באילן – we don’t engraft a tree with edible fruit with another tree of edible fruit of one type mixed with another, or a tree that bears no fruit with a tree with edible fruit, but a tree that bears no fruit with another tree that bears no fruit, because not a single one of them makes [edible] fruit is considered like one species and it is permitted.
+
+רבי יהודה מתיר ירק באילן – but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+שקמה – a fig tree that grows in forests.
+סדן של שקמה – after it was cut off and there remained in the ground its roots it is called סדן/trunk . But we don’t plant a vegetable into it for it would be [engrafting] a vegetable onto a tree.
+פיגם (the herb rue) – a grass that we call it RODA in the foreign language.
+קידה (bark of a tree called cassia) – it is species of tree of spices; the Aramaic translation of קדה is קציעה/an aromatic bark, an ingredient of frankincense, and it is written (Psalms 45:9): “All your robes [are fragrant] with myrrh and aloes and cassia.”
+חצוב (a shrubby plant with deep and straight roots, used for hedges to mark boundaries/cistus) – a species of vegetable whose roots go straight down into the depth of the earth and they do not turn to this way or that, and through it Joshua marked the limits of the Land [of Canaan] (see Talmud Bava Batra 56a).
+מקירו – the language of cold/cooling that the fig cools off the cistus which is hotter. Another explanation: that its leaves will be shade, the language of cooling/קורה .
+מימיו לתוכה – for the watermelon is moist and filled with water.
+חלמית (mucilaginous juice of mallows – used for he preservation of gourd seed) – in Arabic KUBUZA and in the foreign tongue MALUVA.
+
+Mishnah 9
+
+הטומן לפת וצנונות (who hides/buries turnips or radishes) – in order that they be protected under the ground which is not the manner of planting, he revealed his intention that he has no interest in their taking root, as for example, that he buries a bunch of turnips or a bunch of radishes together.
+אם היו מקצת עליו מגולין – it (i.e., the Mishnah) took this because of [the laws of] Shabbat, but if all of the leaves were covered, it would be impossible to take it if he didn’t move the dirt with his hands.
+לא משום כלאים ולא משום שביעית – not because of sowing the forbidden junction of heterogeneous plants in the same field and not because of sowing during the Sabbatical year [of rest]. Alternatively, even if he added two hundred because of the forbidden junction of heterogeneous plants in the same field, it is permitted, for [this] is not the manner of sowing, but if it was in the from the sixth [year] and entering into the Seventh Year, and they removed the after-growths in the manner that they add the onions into that which is detached from the ground, they don’t have anything because of the Seventh-year after-growths.
+ולא משום מעשרות – he is not required to tithe when he detached them from the place that he hid them, as it is written (Leviticus 27:30): “All tithes from the land, whether seed from the ground [or fruit from the tree, are the LORD’s], but this is not sowing.
+וניטלים בשבת – for they are [considered] like that which is detached [from the ground,” and he holds on to the revealed leaves and removes them. But even though that he moves the dirt from its place, it is carrying from the side for the needs of something permitted and it doesn’t touch that which is prohibited is permitted.
+עד שיהיו שני חטים ושעורה – The reason of Rabbi Yehuda is because as it is written (Leviticus 19:19): “you shall not sow your field with two kinds of seed,” and he holds that land without seed is not called a field, and that implies that you shall not sow with two kinds of seeds while your field is already sown, and similarly, (Deuteronomy 22:9): “you shall not sow your vineyard with a second kind of seed,” you shall not sow two kinds of seeds – which are two kinds of seeds together with your vineyard and you are not liable for food crops in a vineyard until he sows wheat and barley and/or shells of grapes strewing the seed with one’s hand. But the Halakha is not according to Rabbi Yehuda. For land, even though it is not sown is called a field, but it is not called a vineyard without shells of grapes, therefore, a person who sows wheat and barley together is liable for the prohibited mixture of seeds, but is not liable for [prohibited] food crops in a vineyard until he sows wheat and barley and the pomace of grapes strewing the seed with one’s hand.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כל סאה שיש בה רבע – The Kab (=1/6 of a Seah or 24 egg bulks) which is one in twenty-four parts of a Seah, and the Seah is six Kabim.
+ימעט - [he shall diminish/reduce] that other species that is mixed in it until the quarter [of a Kab] would be diminished and will be nullified within the Seah and he would be permitted to sow and not be prohibited because of sowing a forbidden junction of heterogeneous plants in the same field.
+יבור – for since it was necessary to diminish, he removes everything, because I appears like he is establishing a forbidden junction of heterogeneous plants/diverse kinds in the same field, for since he began to sift, if he would not sift everything. But if at its outside it is less than one-quarter [of a Kab] it is permitted. But the Halakha is not according to Rabbi Yossi.
+בין ממין אחד – whether in that ssame quarter from one species or whether from many species, he must diminish/reduce it.
+לא אמרו אלא ממן אחד – for two species do not combine to the measurement of a quarter [of a Kab].
+וחכמים אומרים כל שהוא כלאים לסאה – there is [a difference] between the Sages and the first Tanna/teacher [of the Mishnah] as for example, a Seah of barley that has in it a quarter [of a Kab] of oats and spelt, [according] to the first Tanna/teacher, one needs to diminish it; to the Sages, oe does not have to diminish it, for oats do not combine with spelt since they are not diverse kinds in the Seah of barley. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+במה דברים אמורים תבואה בתבואה – grain [is mixed] with a species of grain or pulse that we said in one-fourth of a Kab per Seah, he should diminish/reduce it, but garden seeds [which are not used for food (i.e., seeds of vegetables) that were combined/mixed with grain or pulse [combine to form an amount sufficient to prohibit the sowing of the Seah].
+מעשרים וארבע בנופל – from them to the Bet Seah (i.e., 50 cubits by 50 cubits/2500 square cubits) of wheat, that is to say, according to the measure of seed that they sow from them for the place that they sow in it a Seah of wheat. And the measure of the place that they sow a Seah of wheat is fifty cubits by fifty cubits but they don’t sow in it from the seeds of a garden other than a Kab and one-half because they are thin, and a Kab and one-half from them there is sufficient to sow a place that they sow a Seah of wheat. It is found that according to this calculation, that if it was mixed in one Seah of grain or pulse or rows of plants in one bed (i.e., seeds) which are one-in twenty-four of a Kab and an a half from garden seeds which is one of sixteen in a Kab, it is necessary to diminish/reduce them. Therefore, if there was combined in a Seah of grain the volume of an egg and half of garden seeds, which is one out of twenty-four of a Kab and one-half of a Kab, he must reduce it.
+כשם שאמרו להחמיר – that thin seeds prohibit in a small measurement with one in twenty-four which fall from them into a Bet Seah (i.e., 2500 square cubits), such they said to be lenient for thick seeds that require many of them to sow in a Bet Seah do not forbid in a Seah of wheat other than one in twenty-four when it falls from them into a Beth Seah, such as seed of flax that requires three Seah for a Bet Seah of wheat, there is no need to diminish it until it combines with them three-fourth [a Kab] in a Seah, which means that it is taught that the flax in the grain combines one in twenty-four when it falls into a Bet Seah, and since three Seah falls from them into a Bet Seah, and we state in the Jerusalem Talmud that it is found that there is no need to reduce it until there would combine from them three-foruths of a Kab into the Seah, and such is the Halakha.
+
+Mishnah 3
+
+עד שתתליע (until the seed in the ground begins to rot) – and its measure is when it stands still in the ground three days in moist soil but in dry [soil] it requires more.
+ויופך – he will turn over he soil with a plow so that the seed will not sprout/grow.
+כמה יהא חורש – so that you will not say that you to plow small ridges/furrows that are adjacent to each other, but rather like the furrows of [fructification from] rainfall like the furrows that people plow after the rainfall occurs when they plow the big furrows.
+כדי שלא ישייר רובע לבית סאה – that there will not remain in the land a place which is not turned over other than less than one-twenty-fourth in the ground when he plows which is a quarter of a Kab for a Bet Seah (i.e., 2500 square cubits – the minimum area required in order to sow one Seah of produce)
+
+Mishnah 4
+
+זרועה ונמלך לנוטעה – that it was sown with grain [or vegetables] and he changed his mind to plant it with vines.
+גומם – the language of “peeling the fat off even with the cap” of the chapter [in Tractate Hullin 92b] “The Sciatic Nerve”/גיד הנשה, that is to say, to cut off the vine close to the ground so that it will not remain a handbreadth above the ground.
+
+Mishnah 5
+
+קנבוס או לוף (hemp or lof/a plant similar to Colocasia, with edible beans and root, and bearing beans – similar to an onion) – these species, the rottenness/being worn-eaten and the plowing do not affect them, because they are preserved in the ground for three years and do not become worm-eaten.
+אסטיס (woad, a plant producing a deep blue dye) – its color is similar to the purple-blue thread used for ritual fringes (i.e., bluish or cerulean dye) that we call it NIL in Arabic and in the foreign tongue ENDIKO, and we regularly sever it and it returns and grows back, and what grows the second time is called an after-growth/spontaneous growth. Alternatively, that which grows from the seed that falls at the time of harvesting/reaping is called after-growth.
+מקום הגרנות – that they thresh grain and pulse in it.
+תלתן – in Arabic CHULBAH and in the foreign tongue FENGREEKO (i.e., fenugreek)
+אין מחייבין אותו לנכש (the law does not bind him to pluck out/weed the plants that grow among the fenugreek) – that without that its end would be to uproot them because woad is difficult for the grain for the grasses are hard for fenugreek when it is planted for human food, and the place of the threshing floors – the seeds are hard for it for they undermine the ground and blight/smite it and it is not appropriate further as a place of threshing.
+ואם נכש או כסח (if he weeded or cut down) – for now he has revealed his opinion that it is pleasant for him with those that remain for behold he has uprooted everything except for them, we say to him, uproot everything because it appears like he is preserving mixed seeds/Kilayim.
+נכש – that he uprooted the plants with the root by his hands.
+כסח – that he severed the leaves, but the root remains in the ground, the Aramaic translation of (Leviticus 25:4): "לא תזמר" /or prune [your vineyard] is לא תכסח /do not trim/cut.
+
+Mishnah 6
+
+משר משר (to divide his field in straight lines/beds of various seeds – instead of square) -beds/grooves among beds/grooves and each bed/groove is from one species alone.
+שלשה תלמים של פתיה (three ridges of a furrowed field) – that is to say, that he leaves between each bed/groove space of three ridges of a plough from the language (Isaiah 28:24): “breaking up and furrowing his land,” and in the Jerusalem Talmud it explains that they are two cubits wide by two cubits in length and afterwards he makes a boundary and goes on if he wants until there would not remain between them at the end of the boundary other than a little bit, for through this they appear that they were not sown in a mixture.
+
+וקרובים דברי אלו וכו' - that the measure of three ridges of a furrowed field is close to being equivalent to the width of a yoke used in the plain of Sharon.
+
+Mishnah 7
+
+תור – it is the name of an ornament of a woman whose form is triangular, meaning to say, that it has three angles, the language of (Song of Songs 1:11): “We will add wreaths of gold [to your spangles of silver],” and through it we call the horn of the juncture/corner-piece that is sharpened the head/point of the angle. But if the corner-piece/horn of the juncture of field sown with wheat enters into a field of barley it is permitted because it appears like the end of his field and it is recognized that it was not sewn in confusion.
+מותר לסמוך לו מאותו המין – it is permitted to flank near his field of wheat from the same species of he field of his fellow, and it does not appear like mixed seeds/Kilayim in his field because it appears at the end of the field of his fellow.
+מותר לסמוך לו תלם של פשתן – for the person who sees knows that he did not sow it there other than to check his field if it is good to sow in it flax or not, because a person is not forced/pressured to sow one furrow of flax that he doesn’t have in it any profit/use. But of a different species that a person is forced to sow only one furrow, even if he didn’t sow it other than to check/examine [the suitability of the soil to grow flax in his field it is prohibited, for the person who sees states that he sowed it for his needs in order to derive benefit from it.
+אחד זרע פשתן ואחד כל המינין – it is forbidden to flank one furrow, for the person who sees does not know that he does it to check/examine his field.
+מותר לבדוק בתלם של פשתן - for everyone knows that he doesn’t intend to maintain the flax other than to check/examine [the suitability of the soil of] his field if it is good for flax. And the Halakha is according to the first Tanna/teacher [of the Mishnah].
+
+Mishnah 8
+
+חריע – forest saffron, and we call it ELKORTUM in Arabic. These two species that is mustard and forest saffron/safflower damage grain and if the owner of the field did not sow them and desires their existence, he would not let another person to sow one of these two species near his grain, therefore it appears that he is maintaining mixed seeds in the field.
+אבל סומכין לשדה ירקות – that do not do damage to vegetables and the person who sees it says that they belong to another person, and the owner of the vegetables is not strict/particular about them because they don’t damage them.
+וסומך לבור (flanks an uncultivated land) – if there within the field of grain a place of uncultivated land which is not plowed nor sown a piece of ground of the capacity of one ROVA/quarter of seed, he flanks there another seed, and franks next to newly broken land and this is a plowed place.
+ולגפה -a stone fence set up similar to a wall without plaster.
+ולדרך – if the individual path forms a partition between two fields, it is permissible to sow one species in this one and another species in that one.
+מיסך על הארץ (which shades the ground) – that its bough is not higher than three handbreadths from the ground, if there is a seed underneath it, it is permitted to flank another seed from outside that is is like a fence.
+ולסלע – it was not necessary to teach it [in the Mishnah], for there is no divider bigger than this, but rather to inform us that even a rock requires being four handbreadths wide for less than this, it is not called a divider to separate.
+
+Mishnah 9
+
+קרחת – a free place that is not sown when it is quadrangular like (Leviticus 13:42): "בקרחתו"/”on the bald parr in the front,” which is the hair is plucked (i.e., made bald) and the place is smooth.
+עשרים וארבע קרחות לבית סאה – and in every quadrangular patch [that is not sown] he sows one kind/ species. And a Bet Seah/a field requiring one Seah of seed is fifty cubits by fifty cubits, and when you make in it twenty-four patches, it is found that each quadrangular patch is ten cubits and two and one-half handbreadths length by ten cubits width. How so? If you make [in a field] from fifty [cubits] by fifty [cubits] , twenty five quadrangular patches, each quadrangular patch will be ten cubits by ten cubits; take one of them in order that twenty-four quadrangular patches will remain and divide them into twenty-four strips, it is found that each strip will be two and one-half handbreadths wide by a length of ten [handbreadths] for each cubit is six handbreadths which are sixty handbreadths, for ten cubits, give each strip from these at the head of each quadrangular patch, it is found that each quadrangular patch is ten cubits and two-and-one-half handbreadths length by ten cubits width.
+מקרחת לבית רובע – For in a Seah there are twenty-four square quarters of a Kab; place them for the twenty-four quadrangular patches so that each quadrangular patch will have one piece of ground of the capacity for one Rova of seed.
+כל מין שירצה – but Rabbi Meir did not require distancing a all for since they are quadrangular, they appear as separated and distinguished one from another.
+היתה – within the field one quadrangular unsown patch of the capacity for one Rova of seed or wo quadrangular unsown patches.
+זורעם חרדל – that it doesn’t appear like a field of mustard within a field of field of grain, but three quadrangular unsown patches appear like a field of mustard within the field of grain, because it is not normal to sow from the mustard a large field. But for the rest of the species, even three quadrangular unsown patches do not appear like a field because they regularly sow from them a lot together.
+וחכמים אומרים תשע קרחות מותרות - The Sages are replying to the first clause, for when Rabbi Meir staes that one sows all twenty-four quadrangular unsown patches from any species that he desires, but the Sages prohibit placing one species next to a different species , but rather one makes a Bet Seah/a field requiring one Seah of seed of twenty-five quadrangular unsown patches which are five rows and each row from the five quadrangular unsown patches and he sows the first quadrangular unsown patch of the first row and leaves the second that is next to as fallow ground and he sows the third and leaves the fourth as fallow ground and sows the fifth and leaves the second row entirely as fallow ground and sows from the third row the quadrangular unsown patch and the third and the fifth and leaves the entire fourth row as fallow ground and he sows from the fifth row the first, third and fifth quadrangular unsown patches , there are nine quadrangular unsown patches that are sown for a Bet Seah.
+עשר אסורות – that there needs to be a partition/separation between each and every quadrangular unsown patch like the measurement of a quadrangular unsown patch which is the capacity for one Rova of seed in nearness. And the Halakha is according to the Sages.
+בית כור – the language of Seahs. But the reason of Rabbi Eliezer ben Yaakov is not explained.
+
+Mishnah 10
+
+כל שהוא בתוך רובע – as for example, ravines filled with water, for even though they are not appropriate for sowing, they count for the measurement of a Bet Rova/a piece of ground of the capacity of one Rova of seed (i.e., one-quarter of a Kab) to be considered the distance between each and every species.
+אכילת הגפן – what the vine seizes and consumes around it, which is in order that it functions, counts for the measurement of a Bet Rova to complete the ten cubits and two-and-one-half handbreadths length by ten cubits width, as we stated above (in Mishnah 9) which is the measurement of a Bet Rova that one must form a partition between each species. And similarly, a grave also counts and similarly a rock, but we are speaking of a rock that is not ten [handbreadths] for if it is ten [handbreadths], it is a partition and separates by itself.
+תבואה בתבואה בית רובע -if his field was sown with wheat and he wishes to sow in it barley, he needs to distance it a Bet Rova (i.e., a piece of ground the capacity of one Rova/one-quarter Kab of seed), as long as there won’t be any wheat surrounding the barley from the four directions for there the distance does not benefit until would be open from one direction.
+ירק בתבואה בית רובע – and especially when it is quadrangular that we require this, but if he wanted to make one row of vegetables within the field of grain, he makes the length of the row of ten cubits and one-half by a width of six handbreadths for they were more stringent with a quadrangular [plot] than with a row, and this is what we stated in the Jerusalem Talmud.
+רבי אליעזר אומר ירק בתבואה ששה טפחים – for he holds that we are not stringent with a quadrangular [plot] more than that of a row. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 11
+
+תבואה נוטה על תבואה – as for example that they were sown according to Halakha but that sheaves within their growth are bent and lie one on top of the other, and similarly all of them.
+מדלעת יונית – that its leaves are long and stretch more than they lean on the grain or on the vegetables that they become interwoven and tied up more than the rest of the species and look like mixed seeds.
+ופול המצרי – PESHULI in the foreign language.
+ורואה אני את דבריהן מדברי – that they do not have entangling but they become entangled like the Greek gourd. And such is the Halakha that everything is permitted except the Greek gourd.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+ערוגה שהיא ששה טפחים על ששה טפחים – it is explained below at the conclusion of the document. [if so, in all of the published editions, this commentary is not found at the conclusion of the document and now, when we have merited to the publication of the work Melekhet Shlomo (the work of Rabbi Shlomo Adani – 1567-1629 the 17th century scholar of Hebron), we found in it a copy of this commentary of Rabbi Obadiah of Bartenura with his thoughts. And in order that the teaching of the LORD is perfect [renewing life] (see Psalms 19:8), we have published it here in its appropriate place]. ערוגה – which is six handbreadths [by six handbreadths], etc.
+היה לו גובל גבוה וכו' – in the Jerusalem Talmud [comment: and so it appears from the Babylonian Talmud in the ninth chapter of Shabbat/”Rabbi Akiva] they said that also the width of a boundary is a handbreadth, it is fund that the garden-bed is eight [handbreadths] by eight [handbreadths] and they sow in it thirteen [seeds]. Three on each and every boundary and one in the middle like this (see drawing #6 in the standard editions of the Mishnah), and it will be that the measurement of what is sown from it thirty-handbreadths. And the Rosh, of blessed memory (Rabbi Asher ben Yehiel 1250-1327 – born in Cologne, Germany and died in Toledo, Spain) explained that on each and every border he sows four [seeds] in the four corners and between each and every corner (comment: the rest of each boundary that is from one corner to another corner), [he sows] two kinds of seeds, and that which is taught in a Baraitha that three [seeds are sown] on each boundary because one [corner] is counted with the two and he counts one corner for every direction and between the four species that are in each direction, he has to needs to distance three [handbreadths of] blank space that between them are four and one-half handbreadths, and there will remain a place for seed that are four species of three and one-half handbreadths and this for each species a handbreadth minis one-eighth of a handbreadth. But in the Jerusalem Talmud an objection is raised that they place three [seeds] on every border and five in the middle like the garden-beds of the first clause and that there would be seventeen species. And it responds because the borders are excluded, meaning that one must distance the seed of the garden-bed from the seed of the border a handbreadth and-a-half [comment: it means a handbreadth-and-a-half from the eastern side and a handbreadth and-a-half from the western side, which are three handbreadths, and there doesn’t remain, etc.) but there does not remain a free space to sow in the garden-bed other than three handbreadths by three handbreadths. But if you would say, why doesn’t he sow on each and every border five species of six handbreadths for the four handbreadths of open space that is between the five species [of seed] and there would remain two handbreadths for the five species. Two-fifths of a handbreadth for every species by length of a handbreadth, and that there would be between everything sixteen species [comment: explanation – four seeds for the four corners and another three on each and every border, that makes sixteen except for the middle]. But one can say that perhaps with the multiplicity of species, there is confusion.
+זורעים וכו' – in the explanation of Rabbi Akiva, he expounded upon the Scriptural verse as it is written (Isaiah 61:11): “For as the earth brings forth her growth and a garden makes the seed shoot up,” תוציא/brings forth – is one; צמחה/her growth is one, which is two, זירועיה/the (i.e., its) seed – which is two, that makes four; תצמיח/shoot up – is one that makes five (see Tractate Shabbat, Chapter 9, Mishnah 2). For it is taught above in Chapter 2 (Mishnah 10) that “vegetables [of one kind which are to be sown in a field containing mostly] vegetables [of another kind must themselves cover an area of] six handbreadths, these words concern a large field where there is in a lot of vegetation but here, when he does not sow from each other than a little bit, we are not concerned. And what there is to advance to the explanation of the Mishnah is that we require that there will be between each and every sowing/seeding a distance of a handbreadth and one-half (the comment – this not according to the opinion of Rashi or the Raavad (Rabbi Abraham ben David 1125-1198 b. Posquieres, France) may their memories be blessed, and they, may their memories be blessed, hold that we have to distance between each and every sowing three handbreadths, but in [Tractate] Shabbat in the [ninth] chapter [entitled] “Rabbi Akiva,” he copied from the commentary of Rashi (Rabbi Shlomo Yitzhaki of Worms, France– 1040-1105) of blessed memory, for there it is like what is written in the [commentary of] Tosefet Yom Tov (i.e., Rabbi Gershon Shaul Yom Tov Lippman Heller 1579-1654 d. in Krakow, Poland)], in order that they don’t absorb one from the other than if there will be corners at the side of corners or the side of the rib which is the place of a second sowing, then he will have no need for it, for at the setting bounds of the corners, he will see their distinction and then there is no concern for their absorption, even if they are one at the side of the other, and if so, in a garden bed of which is six [handbreadths], it is possible to sow in it five kinds of seeds and they would not be mixed seeds/Kilayim and this is its shape (see drawing #1 in standard volumes of Tractate Kilayim): And the measurement will be what was sown in the garden-bed of twenty-four handbreadths, and we stated in the Gemara in the chapter [nine] “Rabbi Akiva” of Tractate Shabbat 85b, that we taught this concerning a garden-bed in a destroyed area but in a garden bed among garden-beds, it is prohibited to sow in it five different kinds, for if he would sow in each direction of this garden-bed and in every direction that is in the garden-bed that is around it, he will see everything as mixed. And our teacher the Rabbi Shimshon, may his memory be blessed, explained according to the Jerusalem Talmud that this is the order of the sowing. He places in the corners of a destroyed area one handbreadth and half of a fifth [of a handbreadth] by a handbreadth and a half- of-a- fifth [of a handbreadth] in order that he can remove [one] seed from [another] seed, the seed to the east from the seed to the south is the measurement of a diagonal line of one handbreadth and half of one-fifth, which is a handbreadth-and-a-half, and he sows in every direction four handbreadths minus a fifth by length and the width is a handbreadth and a half but rather defines the boundaries on each side util he completes the width of a handbreadth minus one-fifth in order that there would always be between the seed of the south to the seed of the east a handbreadth and one-half, and similarly in every direction until he places in the middle of he garden bed three handbreadths by three handbreadths and he makes in the middle a perforation and seeds in it one kernel like this (see drawing #2 in the standard editions of the Mishnah). [The comment: There are those in interpret that that all of the sowing will not come up in this shape, just less than twelve handbreadths]. But they posed a difficulty in the Gemara (Tractate Shabbat 84b) why did they squeeze it to establish it in a garden bed that is in dry land? Let it surround the garden-bed from every side corresponding to the corners and there isn’t anything sown? But the Gemara (ibid.,) that it is a decree lest he fill up the corners and sow the garden-bed in this form (see drawing #3 in the standard editions of the Mishnah) or on this form (see drawing #4 in the standard editions of the Mishnah). But the reason that they didn’t say in garden-bed which is six handbreadths by six handbreadths, that they sow within it nine seeds/rows of plants and that there will be between each one a handbreadth-and-a-half like this (see drawing #5 in the standard editions of the Mishnah). Because everything that is sown from it is only nine handbreadths and on this when they do it first, it will be twenty-four handbreadths, but that the Mishnah took a garden-bed of six handbreadths by six handbreadths because it is the smallest of the garden-beds which is a cubit by a cubit, and it came to teach us that it is possible to sow in it different seeds and that it would not be mixed seeds/Kilayim.
+מפני שהוא ממלאהו – and he won’t be able to sow three [seeds] in each border.
+רבי יהודה אומר ששה באמצע – In the Jerusalem Talmud, it expounds upon זרע/offspring (see Leviticus 22:13), זרעה/her offspring (see Genesis 3:16) and זירועיה/the seed (see Isaiah 61:11), these are three, for these words/ הו"מ to be written זרע/offspring but it is written "זרועיה ותוציא צמחה"/ “For as the earth brings forth her growth [and a garden] makes the seed shoot up,” תצמיח/grow – these are three which makes six. And Rabbi Shimshon [son of Abraham of Sens 1150-1230), of blessed memory, wrote that in the Jerusalem Talmud raises the objection – for what reason do we teach above according to the Rabbis that the boundaries limit? How does Rabbi Yehuda teach that there are six seeds [planted] in the middle? But if you were to say that Rabbi Yehuda is referring to the first clause, meaning that when the first Tanna/teacher states that it is five [seeds sown] and he states six [seeds sown], surely Rabbi Hiyya teaches that Rabbi Yehuda states that there are eighteen [seeds sown] in the middle, so we see that he refers to the concluding clause, but the explanation that there are twelve [seeds sown] on the boarder and six in the middle which makes eighteen does not solve anything in the Jerusalem almud. Therefore, I appears that the height of the border counts for the number of the distance, for if you would not say this, why does it [the Mishnah] take this, it would be a border that is one handbreadth high, let it teach that the garden-bed was eight [handbreadths] by eight [handbreadths] but rather, certainly, it teaches that it is a handbreadth high to inform us that the border is part of the measurement of the distance. And one must say that Rabbi Yehuda, according to his reasoning, that stated in our chapter – like as large as the width of a toe, which is a handbreadth, and one does not have to distance more than an handbreadth, and now, since the height of the boundary is from the number according to Rabbi Yehuda, he is able to sow in all of the garden-bed. And he sows in it six species, thee in one row from the east and three in one row from the west and each and every species is a handbreadth and one-third of a handbreadth wide at the length of two and one-half handbreadths (see drawing #7 found in standard editions of the Mishnah). But the width of that which is sown from these is a handbreadth and a third-of a handbreadth with the length of two and one-half handbreadths and the white line of dry land that is between the three rows that is from this side or whether the three rows that are from the other side, they are six handbreadths along the length of the garden-bed, and the dry land that is between that which is sown is to sow two and one-half handbreadths according to the length of what is sown, but its width is one handbreadth according to the opinion of Rabbi Yehuda for he does not require distancing other than a handbreadth, and they are four blank spaces which are ten handbreadths , the total is that tall of the dry land in the garden-bed is sixteen handbreadths, and in total, all that is sown in the middle of the garden-bed , excluding the borders counts for twenty handbreadths. But according to the Rabbis, one sows one species in the garden-bed five [handbreadths] by five [handbreadths] for one requires one-half a handbreadth from each side from the border. But if you say regarding the Sages, why one does not sow other than one species in the entire garden-bed, and isn’t he able to sow in it five species, a handbreadth by a handbreadth in each and every corner and a handbreadth and a handbreadth in the enter as long as there would not be a diagonal line of the middle handbreadth corresponding to the diagonal line of the garden bed and one-half between the middle sown seed and the sown seed of the corners, because the diagonal line of the garden bed is seven handbreadths and the diagonal of the sown seeds of the corner and of the middle is four and one-fifth handbreadths. And one can say that since the All-Merciful did not permit other than five [sown seeds] within the six [handbreadths], it follows that less than six there is confusion. But Rabbi Meir Rothenberg, of blessed memory, explained that the opinion of Rabbi Yehuda that it is possible that he can so in this garden-bed which is six [handbreadths] by six [handbreadths] and that it has a boundary of a handbreadth of eighteen species like this form (see drawing #8 found in standard editions of the Mishnah). And it will be that the measure of the sown seeds from it will be thirty handbreadths, but when one observes this form, you will find six marked, the length of each one is three handbreadths and the width is two handbreadths, it is found that each side of them has a diagonal line of one and one-half handbreadths by one handbreadth, it is found that these seeds are distant from each other more than a handbreadth and a half. But, if you want to say to Rabbi Yehuda that he should sow nine species in the middle of the garden-bed and according to the measure of this sowing and we should draw it like this figure (see drawing # 9 found in standard editions of the Mishnah), this is impossible because all that is marked from the nine marked and embroidered areas, its length is two handbreadths and its width is two handbreadths, it is found that each side of them has a diagonal line one handbreadth by one handbreadth and this is a handbreadth and two fifths, but we require a handbreadth and a half and it is lacking. And the Halakha is according to Rabbi Yehuda. [and examine his explanation in Tractate Shabbat, Chapter 9 (Mishnah 2)].
+
+Mishnah 2
+
+כל מין זרעים אין זורעים בערוגה – that we permitted above (in Mishnah 1) five seeds in garden-bedand thirteen kinds of seeds that when there is a border of a handbreadth, these words concern the species of vegetables that is customary to seed them garden-bed by garden-bed, but not species of seeds which are customary to sow them in a large field because they appear like mixed seeds/Kilayim.
+אפונים השופים – smooth beans (without incisions) that appear as if they are smoothed with a utensil that smooth them, that the wood levels them . Another explanation: beans [small smooth faced], large-sized, thick and big beans in the Aramaic language we call a large thing גמלונא/large.
+גבול – a kind of portico/balcony of stamped clay/plaster that they make around the garden-bed for the human treading of feet.
+שהיה גבוה טפח – when they sowed [in it twelve kinds of seeds], and it was diminished, the seeds are permitted that grow in it even after it became diminished and there is no need to uproot [them] because of [concern of] establishing mixed seeds/Kilayim since it was appropriate/fit from its outset at the time of sowing; but however, he is not able to sow it [ab initio] after it became diminished until he raises it to the height of a handbreadth.
+אחת מכאן – on the border of the ridge/furrow to its width and one on the other rim and one in the middle of the furrow/ridge and he goes and sows from every species until they will be distant one from the other a handbreadth and one-half, and when they are one handbreadth deep to something remarkable that it (i.e., the Mishnah) took for in the Jerusalem Talmud there is an opinion that forbade it for it appears as planting one species too near another species (producing Kilayim).
+
+Mishnah 3
+
+ראש תור – corner-piece that is sharpened enters into another field, like the golden doves of women’s jewelry that have three sharpened corners.
+שהוא נראה כסוף שדהו – and it is recognized but it does not appear like Kilayim/mixed seeds (see Tractate Kilayim, Chapter 2, Mishnah 7).
+מפולש – open from two sides like an alley opening into a street (not closed by a required fictitious partition) that is open from two directions.
+ר' עקיבא אומר אורך ששה טפחים – we don’t require open but rather that the furrow that is seeded is is six handbreadths in length even though other seed surrounds it from three directions, it is permitted.
+ורוחב מלואו- that is six handbreadths which is the measure of the width of the furrow, and Rabbi Yishmael also requires the width of the furrow fully as wide even though he did not explain his words for since that Rabbi Akiva is lenient and don’t require open, he requires fully as wide, all the more so Rabbi Yishmael who is stringent. But Maimonides explained that fully as wide [means] that its width will be [like its depth].
+רוחב פרסה (width of the sole of the foot) – which is a handbreadth but it doesn’t state that the width is a handbreadth because it derives it from Scripture, as it is written (Deuteronomy 11:10): “[For the land that you are about to enter and possess is not like the land of Egypt from which you have come. There the grain you sowed] had to be watered by your own labors, like a vegetable garden,” that there needs to be between each vegetable a place for the placing down of the foot (see Talmud Shabbat 85a), which is the width of the sole of the foot , and the Halakah is according to Rabbi Akiva, but in our chapter that is above, it is taught in the Mishnah (see Tractate Kilayim, Chapter 2, Mishnah 10), that vegetables [of one kind which are to be sown in a field containing] vegetables [of another kind must themselves cover an area of] six handbreadths square, there we are speaking between a green field and [another] green field that one must distance one from the other six handbreadths, but here we are speaking of someone coming to plant one row of vegetables within a field as it is taught in the Mishnah explicitly, and he requests to plant within it a row of another vegetable, therefore, the wide furrow interrupts for the one as he has it and the other as he has it.
+
+Mishnah 4
+
+שתי שורות של קשואין שתי שורות של דלועין שתי שורות של פול המצרי מותר – for each two rows appears like a field of its own, and there is recognition and there isn’t confusion here and this where is a furrow that interrupts between each and every species, but one row of cucumbers and one row of gourds and one row of the Egyptian bean is prohibited, even though there is a furrow interrupting between each and every species, because these three species, their leaves spread out and intertwine with each other, but when there isn’t there anything other than one row from each and every species, it appears as if all of them were sown together with one and the same throw, and it appears like Kilayim/mixed seeds, and the interruption of the furrow is not recognized in them.
+ושורה של קישואין ר"א מתיר- for he holds that since there are two rows of cucumbers even though they are not adjacent to each other, we consider them as if they are adjacent and here is here a field of cucumbers and a row of gourds and a row of Egyptian bean, it is as if they are planted in a field of cucumbers and it is sufficient for them with the distance of furrow, as it is taught in the Mishnah above (Tractate Kilayim, Chapter 3, Mishnah 3), “that if his field was sown with [one kind of] vegetables, and he wishes o plant a row of another [kind of] vegetables,” etc.
+וחכמים אוסרים - because the two rows of cucumbers are not adjacent one to another, they are not considered as a field of cucumbers and appear like Kilayim/mixed seeds, and there is confusion here and there is no interruption of the furrow that would be effective with them. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+קישות ודלעת – that their leaves spread out and become intertwined with each other and all the more so, the other species.
+זו נוטה לצד זה – for even though there Is no interruption of a furrow that is effective for them, the leaning of these leaves (i.e., of the cucumber) to one side and those (i.e., of the gourd) to the other is effective for them, for since that which the Sages forbade regarding Kilayim/mixed seeds they did not prohibit other than because of the sake of appearances.
+
+Mishnah 6
+
+עוקר שתי שורות ונוטע שורה אחת – the measurement of the ow is not less than four cubits wide, and when he uproots two rows of onions which are eight cubits, and plants in the middle of them one row of gourds which are four cubits, there remained two cubits of uncultivated ground from one side and two cubits of uncultivated ground from the other side.
+ומניח קמת בצלים ב' שורות – which are eight cubits wide and he uproots two rows which are like eight cubits and plants in their middle one row of gourds which is four cubits, it is found that between the first row of gourds to the standing crop of onions is two cubits of uncultivated land and the standing crop of onions is eight cubits, and the two cubits of uncultivated land between the standing crow of onions to the second row of gourds, there are between a row of gourds and another row of gourds twelve cubits and so always.
+רבי עקיבא אומר עוקר ב' שורות ונוטע שתי שורות – he holds that one does not have to interrupt between the two rows of gourds to the standing crop of onions other than a furrow, as is it taught in the Mishnah above in our chapter (Tractate Kilayim, Chapter 3, Mishnah 3) with regard to the rest of the vegetables. And between rows of gourds to the rows of gourds there is an interruption of eight cuits of standing onions alone.
+וחכמים אומרים אם אין בין שורה לחברתה י"ב אמה וכו' – The Sages hold like Rabbi Yishmael that there needs to be between one row of gourds to its neighbor twelve cubits, however Rabbi Yishmael requires an interruption of two uncultivated cubits between the row of gourds to the standing crop of onions, but he Sages permit placing a row of gourds adjacent to a standing crop of opinions, and don’t reuire anything other than only one furrow like the rest of the vegetation. But the Sages require twelve cubits between the row of gourds to its neighbor because the leaves of the gourds are wide and spread out greatly, in order that it should not appear that the entire field is combined/mixed with onions and gourds. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+דלעת כירק- a person who comes to plant gourd next to vegetables tills them like vegetables, that is six handbreadths (see Tractate Kilayim, Chapter 2, Mishnah 10). But if he comes to plant gourd with grain, he must widen it to be a Bet Rova (i.e., the minimum area required in order to sow one-quarter of a Kab of produce – 104 1/6 square cubits), like the measurement of tilling grain which is ten cubits and two and one-half cubits by ten cubits, which is the space of the sowing of a Rova of a Kab.
+שורה של דלועים נותנים לה עבודתה ששה טפחים – and the row is lenient than an individual gourd, for an individual gourd in a [plot of] grain requires a Bet Rova (i.e., 104 1/6 square cubits), because a row is recognized on its own and there is no confusion like with an individual gourd, and six handbreadths that is taught here in the Mishnah is the measurement of width, but the measurement of length is not explained in our Mishnah but in the Tosefta it is explained that the measurement of the length is twelve and one-half cubits.
+ואם הגדילה – [if] the row [of gourds grew larger] and their branches entered within the six handbreadths, he should uproot from before it all of the branches that spread and entered within this measurement.
+נותנין לה עבודתה – of the row of gourds four cubits, for it needs to distance four cubits from the grain.
+התחמיר זו מן הגפן – as it is taught in the Mishnah further on in [Tractate Kilayim] Chapter four [Mishnah 5], a person who plants a row of five vines, the School of Hillel states that it is not vineyard and he doesn’t grant it the tilling of the vineyard of four cubits, but rather six handbreadths, and this is also in a row of gourd one should not be stringent and give them four cubits, for one is not more stringent with regard to mixed seeds [of vegetations] than with mixed seeds in a vineyard.
+מצינו שזו חמורה מן הגפן – even though the prohibition of mixed seeds [with vegetables] is more lenient than the prohibition of mixed seeds of a vineyard, nevertheless, we find ha regarding an individual vine, when he comes o plant it with grain, we grant it its tilling of six handbreadths, and for an individual gourd we give it a Bet Rova which is ten cubits and two and one-half handbreadths by ten cubits because it spreads out and goes from afar, here two we should not be amazed if one row of vnes we give it tillage of six handbreadths but for a row of gourds we five it four cubits.
+כל שלשה דלועין לבית סאה – Rabbi Meir disputes the first Tanna/teacher who stated that for an individual gourd planted among grain, we provide it a Bet Rova, but he thinks that we give it one =-thrid of a Bet Seah, and Rabbi Yosi ben HaChotef Efrati holds one-third of a Bet Kor. But the Halakha is not accoding to the words of all of them, but rather only according to the First Tanna/teacher [of the Mishnah]. And the gourd that is taught in our Mishnah is only the Greek gourd that its leaves are wide and creep and are more entangled. But the Egyptian gourd with the rest of the gourds, their law is like that of the rest of the vegetables.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+קרחת – [razed portion of] a vineyard and the untilled ground surrounding the vineyard [between the vines and the fence], I will explain them further on.
+בית שמאי אומרים כ"ד אמות – if its razed portion is twenty-four cubits, it is permitted to sow there; less than this, he should not bring seed to there.
+שחרב מאמצע – and there are vines all surrounding the razed portion which is sixteen cubits by sixteen cubits, and similarly, if the razed area went over the face of the width of the vineyard where there are no vines other than from the two sides of the razed portion [of the vineyard].
+אם אין שם שש עשרה אמה – according to the words of the School of Hillel, he should not bring seed to there even in the middle cubit, for four cubits that are on the side of the vineyard from this side and four cubits that are on the side of the vineyard from that side, is the tillage of the vineyard of four cubits as is taught in the Mishnah (i.e., Mishnah 2) because they would cut the grapes with oxen and with wagons and at the time of the plowing, they plow it with oxen; therefore, those four cubits in the vineyard are like the vineyard, but if there remained between them eight cubits besides those four on each side, they were not nullified in regard to the vineyard, and it is permitted to sow them; less than eight cubits, they cast one-half to this side and the other half to that side, and they nullify it concerning the vineyard, and it is like the vineyard itself and it is prohibited to sow in them because of mixed seeds/Kilayim. But according to the School of Shammai, it is not considered a field when it is less than eight cubits, therefore, we require twenty-four cubits – four for the tilling/working of the vineyard from this side and corresponding to them from the other side, subtract from them sixteen [cubits]- though eight to here and eight to there, and one has a field and it is not nullified.
+
+Mishnah 2
+
+מחול הכרם – it is a free space between the vineyard to the fence all around, like (see Judges 21:21: “[As soon as you see the girls of Shiloh] join in the dances, come out from the vineyards; [let each of you seize a wife from among the girls of Shiloh, and be off for the land of Benjamin]) women joining in the dancing that they dance all around. It is the language of (Jeremiah 31:13): “Then shall maidens dance gaily.”
+אם יש שם י"ב אמה – according to the words of the School of Hillel, they provide four cubits for the tilling of the vineyard and sow the remainder. But if there aren’t there twelve cubits, he should not bring seed to there, for the four cubits that are near the wall, since they are not sown because of the repair of the wall in order that a person can walk upon the ground near the wall, and that the dirt will be threshed and its foundations will be strengthened, they are declared free. But the middle sections, if there are four cubits they are considered [usable] but if not, they are nullified in regards to the vineyard, but here we don’t require sixteen cubits for there is no prohibition other than from one side. And all of these cubits are a cubit of six handbreadths.
+
+Mishnah 3
+
+אין זה אלא גדר הכרם (this [space between the vineyard and the fence] is only [the area of] the fence of the fence of the vineyard) the place that is between the fence and the vineyard is called the fence of the vineyard, even if there aren’t there other than six cubits, he distances it four cubits and sows the remainder [of the vineyard].
+ואיזהו מחול הכרם – that requires twelve cubits, it is the space between two vineyards. But the first Tanna/teacher holds that the place between two vineyards is judged like the vineyard that was destroyed in the middle, and in the Talmud of the Land of Israel, it proves that Rabbi Yehuda did not say, “And what is the outer space of the vineyard? The area between the two vineyards,” but rather, as for example, that the rows of the vineyards are not equivalent one to the other, as for example, the vineyard of this side of the free space of their wows from east to west and that is one the other side from north to south, for if they were corresponding, Rabbi Yehuda admits that they appear like the razed portion of the vineyard and would require sixteen cubits. But the Halakha is not according to Rabbi Yehuda.
+איזהו גדר – A person who separates between the vineyard is able to place a vineyard from this side and to sow from the other side, and similarly for a ditch.
+
+Mishnah 4
+
+ג' טפחים – that all which is less than three [handbreadths] is like a לבוד/joined (i.e., that two solid surfaces are considered to be joined if there is a gap less than three handbreadths between them). And this is the measurement in order that a kid [goat, i.e., young animal] can enter.
+הרי הוא כמחיצה – and it is permitted to support/uphold vines from this side and seeds from that side.
+נדון כפתח – and even opposite it to it, it is permitted to support/uphold, but more than ten [cubits], it is not considered like an opening and one needs requires distancing corresponding to the place of the breach.
+ואם הפרוץ מרובה על העומד אסור כנגד הפרוץ – but corresponding to the part which remains standing it is permitted if it is four [cubits] wide, but less than four [cubits] wide, even opposite the standing part, it is prohibited.
+
+Mishnah 5
+
+בית שמאי אומרים כרם – and one must distance from it four cubits in order to till in the vineyard.
+אינו כרם עד שיהיו שתי שורות – and there is no need to distance other than six handbreadth like a singular vine.
+הזורע ארבע אמות – that is to say, within the four cubits of the tilling of the vineyard.
+בית שמאי אומרים קדש שורה אחת – for since the Torah stated (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed,] else the crop – from the seed you have sown – and the yield of the vineyard may not be used,” one row we call a vineyard.
+ובית הלל אומרים קדש שתי שורות – since it Is not called a vineyard with less than two rows, therefore, “the yield of the vineyard” that the Torah spoke of is when he sanctified (i.e., prohibited the use of) two rows by implication.
+
+Mishnah 6
+
+ואחת יוצאה זנב – as for example, thee vines that are planted in one row, and two in a second row opposite the two from the third.
+ואחת בינתים – that the two that are opposite the time and fifth opposite their air space.
+ואחת באמצע – as for example, a vine that is planted and four vines for its four directions.
+
+Mishnah 7
+
+שורה אחת בתוך שלו ושורה אחת בתוך של חבירו – and we are speaking, as for example that one row of the two vines and one row of a third, and even Rabbi Shimon who stated further (see Mishnah 9 of this chapter) regarding one who intertwines his vine over the grain of his fellows, he did not sanctify it (i.e., prohibit the use of) for a person cannot forbid something that is not his, here he agrees that they combine to prohibit the seeds because there is his and that of his fellow.
+ודרך היחיד ודרך הרבים – that not one of them is eight cubits wide, for at a width of eight cubits, we state at the end of our chapter (see Mishnah 8) that they don’t combine.
+הרי אלו מצטרפות – to be called a vineyard and one must distance it four cubits.
+אם ערסן מלמעלה (if he connected them – the two rows of vines – above so as to form an arbor) – that he raised the tops of the vines on top of the fence and he mixes them that are on the side of the fence from here with those which are on the side of the fence from there. And the word, "ועירסן"/if he trained [the vines] is the language of "איזה עריס"/what is an arbor/espalier [of grape vines?] (in a legal sense), meaning to say, that he made of them a bed.
+
+Mishnah 8
+
+הנוטע שתי שורות – of two vines each, and not one of them that goes out with a tail.
+אם אין ביניהם ח' אמות לא יביא זרע לשם – for they combine to become a vineyard, but if they are distant eight [cubits] outside from the place of the vines, they do not combine/mix, and behold they are like an individual vine, and one distances six handbreadths from this row and six handbreadths from that row and sows the six cubits that are in the middle.
+בין שורה לחברתה – for since there are three rows, they are like a large vineyard, and the place that is between each of the two rows from them is judged like the law of a razed portion of a vineyard (see Tractate Kilayim, Chapter 4, Mishnah 1), which is sixteen cubits. But if the middle row was dried up/ruined, according to the words of the first Tanna/teacher, we do not require between them the measurement of a razed portion of a vineyard since a vineyard did not remain, and it is to be compared to a vineyard of four or five rows, for once the middle was laid waste, there still remains a vineyard; therefore, we require the razed place to be sixteen cubits.
+רבי אליעזר בן יעקב אומר אפילו חרבה האמצעית – from after there already was a vineyard, even now, it has the law of a vineyard, and he needs sixteen cubits [between one row and the next and cannot seed it].
+שאילו מתחלה נטען – that is to say, if they never reached the rule of a vineyard, he would not have planted them from the outset, other than two rows, he would not need that there to be between them other than eight cubits as we stated above [in the first clause of the Mishnah], now, that he planted them and the reached the rule of the vineyard even though that its middle was laid waste and there didn’t remain other than two [rows], they are like a vineyard that its middle was laid waste and it requires sixteen cubits. But the Halakha is not according to Rabbi Eliezer ben Yaakov.
+
+Mishnah 9
+
+הנוטע את כרמו ט"ז אמה – that each row of vines is distant from its neighbor by sixteen cubits.
+מותר להביא זרע לשם – and it is not necessary to distance other than six handbreadths from the row, like the tilling of an individual vine.
+צלמון – name of a place.
+הופך שער שתי שורות – it was a large vineyard that each row was sixteen cubits distant from its neighbor, and he did not want to intertwine his vine on top of his grain, and he would combine the rows two by two, and the heads of the vines, that is the branches of the two rows, he would turn them towards one side, these over the others, and there would remain the free space from this side and from that side, and he would sow but that he would leave six handbreadths, and in the next year they would do the opposite for such was their practice in a place where they sow in it from one year to the next year, they leave it uncultivated without blowing and without sowing.
+אף הנוטע את כרמו של שמנה שמנה אמות מותר – for they (Rabbi Meir and Rabbi Shimon) hold that the rows are distant at intervals of eight cubits each, it is like an individual vine, and he leaves near the row six handbreadths and plants the rest, and we don’t require sixteen cubits other than in a vineyard laid waste, but when he plants from the outset, when he distances it eight cubits, it is enough. And such is the Halakha.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כרם שחרב. עשר גפנים לבית סאה – that there are in the ground of a Bet Seah (i.e., 50 cubits by 50 cubits) ten vines, no fewer from this.
+ונטועות כהלכתן – that is two opposite two and one produces a tail, and they are not distant from each other sixteen cubits but not less than four cubits.
+כרם דל (sparsely planted vineyard)- that its vines are few but nevertheless it has the law of a vineyard [applying to it]. But this is not a razed portion of a vineyard, for that part laid waste is from its middle, and this one is laid waste from every side.
+ערבוביא (in an irregular manner) – that the vines are not corresponding like a line.
+אם יכול לכוין – in all of the vineyard two corresponding to three, as for example that he would bring a thread and trains it and he finds the stem/shoot corresponding two corresponding to two and one extends as a tail but the bough is not corresponding, behold this is a vineyard. But, if he finds the bough corresponding and the stem/shoot does not correspond, it is not a vineyard.
+כתבנית כרמים הרי זה כרם – and it requires distancing sixteen cubits. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 2
+
+כרם שהוא נטוע על פחות מארבע אמות – that there isn’t between each row four cubits.
+אינו כרם – and he distances it six handbreadths and sows the remainder, for since he is not able to plow in the rows between them, the name of “vineyard” is not upon them.
+וחכ"א כרם – for he view the middle sections as if they do not exist and combine the outer areas, if there is between them the appropriate space for them,. Because it is the manner of people to plant many consecutive rows together, and those which are appropriate to be sustained and to be made a vineyard will remain a vineyard, and the rest will be for wood, therefore, those that in the middle that are planted within the appropriate space to be between one row and another, we see them as if they are mere wood, and the outer ones combine to be a vineyard.
+
+Mishnah 3
+
+וזורעים בתוכו – for it is considered an interruption and a different domain since it is deep ten [handbreadths] and wide four [handbreadths] and open, but less than ten [handbreadths deep] or four [handbreadths wide] or even if it is ten [handbreadths] deep and four [handbreadths] wide but it is not open but rather that the vineyard surrounds it from three directions, we don’t seed in it, for it is like a wine-press that Rabbi Eliezer and the Rabbis disagreed on further on , but Rabbi Eliezer ben Yaakov holds like the Rabbis that it is forbidden to sow in a wine-press.
+שומרה שבכרם – a high hill that the guard stands upon to guard the vineyard and see from afar.
+זורעים בתוכה – but in this, the Rabbis don’t argue on Rabbi Eliezer because it is high and the air space of the vineyard doesn’t surround it but in a wine-press where the air space of the vineyard surrounds it, the Rabbis forbid it, and this is the Halakha.
+ואם היה שער כותש – that the tendrils of the vines which are called, “hair,” would be combined and entangled above on the watch tower one on top of the other like the pestle in the mortar.
+
+Mishnah 4
+
+נקע – valleys that are in the fields like kinds of indentations/cavities.
+נותנים לה עבודתה – six handbreadths for this is the tilling of an individual vine.
+וזורע את המותר – but we don’t say that it appears like Kilayim/mixed seeds since the vine and the seeds are within the wine-press or within the cavity.
+אם אין שם ד' אמות אסור – like the law of untilled ground surrounding the vineyard (between the vines and the fence) of the chapter above (see Tractate Kilayim, Chapter 4, Mishnah 1), that gives four cubits for the tilling of the vineyard. But the Halakha is not according to Rabbi Yossi.
+והבית שבכרם – that surrounds the house there are vines.
+זורעים בתוכו – and we don’t say that since the vines surround it from the four directions, the partitions are not effective.
+
+Mishnah 5
+
+הנוטע ירק בכרם או מקיים – that he sees it (i.e., mixed seeds) that it is growing and leaves it alone.
+הרי זה מקדש וכו' – the principle of our Mishnah is that always [a person] sanctifies sixteen cubits in every direction in a circle. But even though it is taught in the Mishnah above (Tractate Kilayim, Chapter 4, Mishnah 5) that a person sows four cubits of tilling the vineyard, he only sanctifies two rows, where he sows between the vines, he sanctifies sixteen [cubits] according to the measure of a large vineyard that combines until sixteen [cubits]. But which vineyard that will be thirty-two cubits square by thirty-two cubits and the vegetation is planted in the middle point when it is encircled by a circle, it will surrounded by sides of a square and it will be a diagonal line of thirty-two cubits, the circle will be sanctified entirely which is sixteen cubits in every direction from the vegetation. And here if the vines are planted.
+על ארבע ארבע (vines separated from one another by [intervals of] four cubits in four directions)– an explanation: that there is between each and every row four cubits and we dedicated from this the square vineyard of thirty-two [cubits] by thirty-two [cubits], the square will be nine rows length by nine rows width and it will fall from them within the circle seven rows length by seven rows with and in each row, seven vines which are forty-nine vines, they remove from them the four corners outside of the circle, and what will remain within the circle is forty-five vines, and this is its form (see picture #1 as prevented in traditional volumes of the Mishnah). But the Rosh (Rabbi Asher ben Yehiel 1250-1327) of blessed memory, that it was difficult for him why we don’t forbid more in each row around these seven middle rows that are in the row from the four directions that stand within the sixteen cubits of the middle vine, it is found that if forbids forty-nine vines? And one can say that the four directions (it appears to me, cubits) that are between each vine, that is without uprooting the vines, it is found that with the vines, there is more than sixteen cubits. Until here. And that it will be planted on
+חמשה חמשה (the vines were separated from one another by five cubits in four directions) – he will draw a square circle from thirty-two [cubits] by thirty-two [cubits]; seven rows length by seven rows width will fall within the square and he will take a cubit from the eighth row from here and a cubit from the ninth row from there. And similarly, a round line that its circumference of thirty-two [cubits] protrudes a cubit outside from the seven rows in each direction, because the seven rows have been them six distances; in each distance is five cubits and we need thirty-two [cubits] and there will be a distance between the line of the circle and between the line of the row closest to it outside of the square four cubits, and this is its form (see picture #2 which is found in standard versions of the Mishnah). And here the vines that enter into the circle are thirty-seven vines alone and here since there doesn’t remain between the circumference of the circle and between the row that adjacent to it from the outside other than four cubits, and this is the measure of the tilling of the vineyard, because that the measure is defined exactly, we saw as if the circle continued until it reached the outer rows that had among them and between the edge of the circumference four cubits and are added to its circumference four cubits in every direction until it will in the circle of the circumference of forty [cubits] by forty [cubits], for since we see the circle of thirty cubits it is as if it is full of vegetation in every place [and the four additional cubits] reach the tilling of the vineyard, and it is found that all of the vines which are seven rows by seven rows that enter within the circle outside of the four that are in the four corners, and here now within the circle is forty-five vines, and its form will be like the first form but that in place of four [cubits] will now be five [cubits], it is found now that he sanctifies forty cubits in every direction. And this is what obliged the Tanna to state that this sanctifies forty-five vines, and even after the earliest root is sixteen cubits in every direction, he had to shorten it and state this is sanctifies sixteen cubits in every direction , etc. And much that we have written has already been solved, for it is impossible to state that something is five cubits separated by five cubits in four directions that he sanctifies sixteen cubits in every direction because he sanctifies twenty-cubits in every direction, and therefore, he states that he sanctifies forty-five vines, and that is impossible other than after we add to the circle as we have explained clearly. And the reason that he did not say at the time they were planted were separated at intervals of five cubits in four directions he sanctifies six cubits in each direction for the essence of the sanctification is that sixteen cubits in each direction and the four cubits is a supplement that is necessary to make closer the circumference to the rows for the reason that we wrote. But if you should say, since that just as they are four [cubits] by four [cubits] that he sanctifies only sixteen cubits, why did the Tanna/teacher separate them from the general principal of sixteen cubits in every direction that is in the portion of the concluding clauses that we should say [that they were planted at intervals of] four [cubits] by four [cubits] or six [cubits] by six [cubits], and he combined it with when they were planted [at intervals of] five [cubits] by five [cubits]. But one can say, that on four [cubits] or five [cubits] their shapes are similar one to another when it would fall within the circle in each one of them – seven rows by seven except for the four corners, and also they are equivalent in the number of vines. But better is to inform us the number of vines that he sanctifies, but when they are planted [at intervals of] six [cubits] by six [cubits] or seven [cubits] by seven [cubits], the number of vines that sanctifies will not be according to the number that there will be when he plants [at intervals of] seven [cubits] by seven [cubits] as we will explain and therefore, he took with them the principle that includes everything and stated that he sanctifies (i.e., prohibits) sixteen cubits.
+היו נטועות על שש וכו' – and we separated from round vineyard whose circumference is thirty-two cubits, the line of the circle goes out from each out row one cubit and the number of the vines that are within the circle is twenty-four and this is its form (see picture #3 in standard editions of the Mishnah). But we did not stretch the circumference until it would reach the four outer rows that are near the circle like we did with [when they are planted at intervals of] five [cubits] by five [cubits], because there would remain between the edge of the circumference, and between the row adjacent to it five cubits, and even if it appears as if the circle is filled with vegetation, it would remain between it and the outer rows more than what is needed for the tilling of the vineyard with the addition of a cubit, and if so, we have not added anything to the width of the circle. And if it will be planted
+על שבע שבע (if the vines were separated from one another by seven cubits in four directions) and we will separate from the round vineyard whose circumference is thirty-two cubits, there will fall within the circle five rows length by five [rows] width except for the for corners, and the circumference will go out from the four sides that have five [cubits] by five [cubits] interval – two cubits in every direction, there remains between the end of the circumference and the outer row adjacent to it five cubits and because of this, we did not stretch the circumference to the outer rows, but the number of the vines that are found – all of it and its form, is like the previous form with the change of seven [cubits] in place of six [cubits], etc. And this is what Maimonides of blessed memory explained on this Mishnah in the brevity of his words that is at all possible. And according to what I saw, one of the early Sages that wrote on this commentary, these are the things that were stated to Moses and also the Rosh, of blessed memory, agreed to this commentary/explanation and set aside the explanation of the Rabbi Shimson [of Sens, 1150-1230), of blessed memory, I was not obliged to write the explanation/commentary of the Rabbi Shimshon, of blessed memory on this Mishnah.
+
+Mishnah 6
+
+כשאגיע לו – even though he added two hundred until he reached the remainder/excess, from after that he is isn’t careless about Kilayim/mixed seeds, but when I will return, that is prohibited because he was careless and despaired, for since the window regarding the partition of the vineyard was breached that when he despaired and did not fence it in, it became sanctified. And how do we measure/estimate if he added two-hundred? We see that he when one severs this vegetable or this species of grain from the choice in how much time does it dry out that there does not remain in it its moisture, put yourself in the position/suppose that it becomes dried out in one-hundred hours if it remained in the land for one-half hour, from when it arrived to him and he did not pick it, behold, he added two hundred and it is forbidden, for jus as that it is dry from its moisture in every half hour a portion of two hundred (i.e., 1/200), when it is detached, so add to the one-half hour one part in two-hundred when it is attached.
+
+Mishnah 7
+
+עם הזבלים או עם המים – when he is manuring his field or when he opens the aqueduct to water the vineyard sometimes there are with them seeds, and all of these that were sown unintentionally are permitted, for (Deuteronomy 22:9): “You shall not sow your vineyard with a second kind of seed” implies intentionality.
+סיערתו הרוח – that he was standing in the field and sowing and a wind blew the seed in the vineyard.
+לאחריו מותר – that was not with intention, for he did not see when the wind brought the seed into the midst of the vineyard [behind him].
+ולפניו אסור – if the wind blew the seeds and he saw it, it is forbidden.
+כיצד יעשה אם עשבים יופיך – he should plow and turn over the roots of the blades of grass so that they will grow no longer.
+אם אביב – that the seed has grown already but it did not bring forth [a growth of] one-third .
+ינפץ (he must shake the grain out of the ears) – the seed from the ear of corn but the hard ones are permitted and the grain is prohibited.
+ואם הביאה דגן תדלק -and everything is prohibited.
+
+Mishnah 8
+
+רבי אליעזר אומר קדש – for certainly in Arabia they maintain thorns in the vineyard in order that their camels will graze, but after that some of the people maintain them in their fields, they become Kilayim/mixed seeds in every place, nonetheless, for it is better that we call it (Deuteronomy 22:9): “that you have sown” that implies what human beings have the practice of sowing and desire in their maintenance.
+לא קדש אלא דבר שכמוהו מקיימים – in that place like thorns in Arabia because for that sake they maintain them, but in other places when they do not maintain/preserve them, it is permitted. And the Halakha is according to the Sages.
+האירוס (lily with an aromatic root)– a species of vegetation whose leaves are wide and one places it in cooked dishes and they call it in Arabic SUSENBAR.
+והקיסום (ivy)– ADRA in the foreign tongue that they trained it on the stores and on the windows.
+ושושנת המלך (white lily) – ROSIN in the foreign tongue
+וכל מיני זרעים אינן כלאים בכרם – from the Torah, but from the Rabbis, they are Kilaim, and this is brought in [Tractate] Menahot [15b].
+קנבוס – KANAPO in the foreign tongue and in Arabic KINIB.
+וחכ"א כלאים – and the Halakha is according to the Sages.
+הקנרס (artichoke)– in Arabic KARFUSH and in the foreign tongue KARDO, and it is the thistle that is mentioned in the Torah (Genesis 3:18): “Thorns and thistles shall it sprout for you [but your food shall be the grasses of the field].”
+
+Chapter 6
+
+
+
+Mishnah 1
+
+איזהו עריס – that the place for him his tilling of four cubits like the tilling of a vineyard even though there is only one row, and the espalier is that they make a partition by means of net-work (i.e., like lattices) with reeds like an arbor in the matter that they gird the bedstead and they suspend upon it the tendrils of the vines, and according to the School of Hillel, they established as they stated above in [Tractate Kilayim] Chapter 4 [Mishnah 5] that it is not a vineyard util there would be two rows there, but in an espalier, they admit that with one row also, it is a vineyard.
+מן הגדר ולשדה – as for example, if the vines were planted to the east of the fence and the vine-shoots rise up on the fence, if he comes to sow on the west side of he fence, they do not count four cubits from the base of the vines which are further from the fence, but rather, he needs to distance four cubits from the fence for the tendrils of the vines are suspended upon it. And this is from the leniencies of the School of Shammai and the stringencies of the School of Hillel.
+טועים כל האומרים כן – for after all, the School of Hillel did not state that the espalier of one row of vines is a vineyard that would necessitate that they distance from it four cubits to the field, and the law was not mentioned of four cubits for an espalier other than in regard to this matter that if there are four cubits from the base of the vines to the fence on which they are suspended , we give him for his tillage six handbreadths, like we give for an individual vine, and he sows the remainder until the fence, but if there aren’t four cubits from the base of the vines until the fence, he should not bring seed to there, something that resembles a vine which is planted in a vat for wine-pressing or in a cavity/ravine that Rabbi Yossi stated in the chapter above (i.e., Tractate Kilayim, Chapter 5, Mishnah 4) if there aren’t four cubits there, he should not bring seed to there, but Rabbi Yohanan ben Nuri and Rabbi Yossi said one thing and this is explained explicitly in the Jerusalem Talmud.
+רבי עקיבא אומר שלשה טפחים – which is the tilling of an individual vine. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 2
+
+מן המדרגה – from a high hill/mound that is made like a kind of embankment (i.e., terrace).
+אם כשהוא עומד למטה בארץ – he is able to harvest the grapes that are suspending in the espalier, we view all the espalier as if it is the place of the base of the vines and their roots, and it prohibits four cubits in the field in every direction from the border of the espalier and outward, and specifically ab initio that it prohibits to sow, but it does not sanctify anything other than six handbreadths that this resembles of the remainder of lattice-work of laths which was destroyed in the middle further on in Chapter (7, Mishnah 3).
+ואם לאו – that he is not able to harvest all of the grapes until he ascends the embankment/terrace or on a ladder, it is not prohibited to sow other than under the espalier alone, but outside of it, it is permitted, even within four cubits of the base of the vines of the espalier, for since they are standing on the embankment, and such is the Halakha.
+אף הנוטע שורה אחת בארץ ושורה אחת במדרגה – from two rows that one needs for it to be considered a vineyard, for now we are not speaking of an espalier, but rather of two rows of vines, two opposite two with one having a tail extending. If the embankment is ten [handbreadths] high, the two rows do not combine to be a vineyard, but rather each and every row has the law of an individual vine. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 3
+
+אפיפירות – wood or reeds that are woven longitudinally and latitudinally and they train upon them tendrils of vines and they cause them to lie on them when they are very long, and if the vine trained upon part of the web, it is forbidden to sow under the remnant and even though it does not have vine-shoots, if he sowed it, he did not sanctify it [the seeds underneath it].
+ואם הלך החדש – if the vine grew and produced tendrils and filled up all of the lath.
+אסור – the seed that was sown underneath the remnant [is forbidden – as they are sanctified] if he added two hundred after the new growth spread upon them.
+וכן המדלה גפן על אילן סרק – its law is like that of the lath, because a person neglects it upon his own vine, and it is as if it is all vines, but a fruit-bearing tree that a person does not neglect upon his vine, that remainder where the vine is not trained over it, is considered on its own and is not like the vine and its remainder to bring seed there.
+
+Mishnah 4
+
+יחזירנו – to the place where it was initially and he will see the remainder.
+עזיז – the name of a place.
+אמר לו מותר – for a person does not neglect his fig-tree on account of his vine.
+בית המגנייה -name of a place.
+סדן של שקמה – the root of he sycamore tree and it is a fig-tree that grows in the forests and we cut from it branches for building.
+תחת קורה זו אסור והשאר מותר – when I see each and every branch like its own tree.
+
+Mishnah 5
+
+הכל אילן סרק (any tree that bears no fruit) – (see also Mishnah 3 of this chapter) that Rabbi Meir holds that all the rest of the trees that a person neglects near his vineyard, and Rabbi Yossi holds that any species where it is customary to plant from it complete fields are considered important and a person does not neglect them because of his vineyard, but the Halakha is according to the first Tanna/teacher that it is a tree that does not produce fruit that is neglected concerning his own vineyard.
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+עריס שהוא יוצא מן הכותל מתוך הקרן וכלה – as for example five vines that are planted at the side of the fence, and they do not support/strengthen the entire fence but rather three at the head of corner from this side and two at the head of the second corner from there., and in the middle of the wall, there are no vines, but the two corners of the wall stand.
+נותנים לו עבודתו – six handbreadths from here and six handbreadths from there and he sows the rest of the wall, and even though the length of the wall is not four cubits.
+ר' יוסי אומר אם אין שם ארבע אמות וכו' – Rabbi Yossi, according to his reasoning, who prohibited in the above chapter (see Tractate Kilayim, Chapter 5, Mishnah 4) regarding the vat for wine-pressing and the ravine/cavity, if there aren’t four cubits there [he should not bring seed there], but here it comes to tell us that you do not say especially with a vat for wine-pressing and a ravine/cavity that are closed from the four directions that Rabbi Yossi requires four cubits, but near the wall that is not surrounded from the four directions, I might say not. But if you only taught it regarding this, I would think that in this alone, that Rabbi Yossi requires four cubits, but regarding a vat for wine-pressing and a ravine/cavity where there isn’t anything there other than a singular vine, I would say it is not necessary. And above (Tractate Kilayim, Chapter 5, Mishnah 4) we wrote that the Halakha is not according to Rabbi Yossi.
+
+Mishnah 8
+
+הקנים היוצאים מן העריס – that project forth outside the order of the espalier.
+וחס עליהם לפסקן – that he did not leave them there on account that it is was intention to suspend upon them the vine, but rather because he refrained from cutting them alone.
+כנגדן מותר – because they are not considered part of the lath/slabs used for espaliers, therefore, it is permitted to sow underneath them.
+
+Mishnah 9
+
+הפרח היוצא (the blossom of the vine which projects) – from he language of (Song of Songs 6:11): “[I went down to the nut grove o see the budding of the vale;] to see if the vines had blossomed,” that is to say, what that grew from the vine goes out and protrudes outside the espalier.
+מטוטלת (plummet, plumb-line) – it is the iron that the buildings lower with a rope downward on the face of the wall to see the building [if] the wall is straight and through it they estimate/measure if the seeds are directed underneath the blossom. But here, we are speaking, as for example that the vine-shoots of the espalier grew more from the tilling and blossomed outside, for through his tilling, even if there is no blossom, it is prohibited.
+וכן בדלית ([suspended] branches of the vine trained to an espalier) – and similarly, we measure with an individual vine that is suspended on top of beams/poles which is not an espalier if it blossomed outward for six handbreadths which are its tilling.
+תחתיה אסור – under the vine-shoot but from the sides, from here and from there, it is permitted.
+ספקה בחבל (if, in training the vine, he attached it to a rope) – that the vine-shoot was not long enough that it would reach from tree to teach, and he tied at its end a rope or reed-grass o length it in order that it would reach until the tree. Underneath the vine-shoot is prohibited; underneath the space where the rope is attached to the vine is permitted. But if he made the attachment in order that new growth would spread over it, it is prohibited to sow underneath it.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+המבריך את הגפן בארץ – and it passes the sinking outside of six handbreadths, for within six handbreadths, even that there is dirt upon it for three handbreadths, it is prohibited, because it is the tilling of an individual vine.
+לא יביא זרע עליה [the underground vine] – but from the side, it is permitted, for when one seeds to the sides, they don’t take root, but rather that they make the crushed earth and it affects the foundations of the wall when they are sown next to it, but their roots grow from the side. But the reason that one should not bring seed upon the sunken vine even outside of its tilling is because the vine is soft and the roots of the seeds enter the vine and there is the sinking of a vegetable in the tree, but the rest of the trees that are not soft is permitted.
+אפילו הבריכה בדלעת או בסלון (if in sinking a vine he conducted it through gourd shells or through a pipe – so that it could draw no nourishment from the ground which it passed) – that he inserted the vine within the gourd or within the pipe, it is prohibited because the roots of the seeds perforate and penetrate until the vine when there are not three handbreadths of dirt upon it. And because the seeds in a gourd is not forbidden as for example, that the gourd is dry.
+סלון – it is a water pipe and a tube/spout or one pipe. But especially in an earthenware pipe/tube, we are speaking of a metal tube that does not require dirt of three handbreadths.
+הבריכה בסלע – in a hard [rock], for a soft rock [penetrates] and is opened from the roots.
+הארכובה שבגפן – a vine that is curved and bent on the ground and returns and is put up like a kind of curved knee, when hey come to measure six handbreadths that are the tilling of the individual vine, hey measure from the second root from the place where it returns and stands up straight. But these words apply when the first root is not seen but rather it is similar to a tree when it is planted in the place of its bending, but if the first root appears that it is the root of the curved vine, we don’t measure other than from the first root.
+
+Mishnah 2
+
+המבריך שלש גפנים – it is the manner of one who sinks [vine shoots] when two vine-shoots go out from one vine, he digs in the ground and lays the vine-shoots down underneath the ground at that hole and removes its head from one side and it becomes a vine, it is found from three vines, we make six. And the same law applies that one can teach about one [who grafts/sinks] two vines from three for through this it is vineyard, for there are two corresponding to the two, and one comes out with a tail.
+ועקריהן נראין – for he did not lay down all of the vine in the ground, for [if this were not the case], there would not be three making six vines, but rather that he left the root and made from one vine- two vines.
+אם יש – between one vine and another, not less than four [cubits] and not more than eight [cubits], they combine, even though that two absorb from one root, we consider them like two vines.
+גפן שיבשה אסורה – it is prohibited to sow within its tillage because of the question of appearance/מראית העין, but if he sowed, it is not sanctified, and it doesn’t matter that in the winter that it is forbidden to sow underneath it for one is concerned for appearance, for all of the vines appear like dried-out/withered ones, but even during the summer when it is recognized that it is withered it is forbidden, because also during the summer, there are vines that fall upon them and appear like withered but they are withered/dried out.
+צמר גפן – a soft, spongy, hackled wool that they call KUTRUN – and its tree is similar to a vine, is prohibited and is not sanctified because it is not a species of seed.
+אף על גבי הגפן – if one seeded on top of the vine that is sunken in the ground, but without three handbreadths of dirt on it, it is prohibited and is not sanctified . But the Halakha is not according to Rabbi Meir nor according to Rabbi Eleazar b’Rabbi Tzadok who said it in his name.
+
+Mishnah 3
+
+אלו אוסרים –[prohibit] the place from sowing it.
+ולא מקדשין – that if he sowed it, the seed does not require burning.
+מותר חרבן הכרם – as for example, that which is taught in the Mishnah above (see Tractate Kilayim, Chapter 4, Mishnah 1) the razed portion of a vineyard requires sixteen cubits; if there were only fifteen cubits [there] and he sowed seven cubits, he did not sanctify it. And similarly, the remainder of the untilled ground surrounding the vineyard (between the vines and the fence) requires twelve cubits; if there were only eleven cubits there, and he distanced himself four cubits from the vineyard and sowed the remainder, he did not sanctify it.
+מותר פסקי עריס – as it is taught in the Mishnah in the chapter above (see Tractate Kilayim, Chapter 6, Mishnah 6), if there are there [eight] cubits, he should not bring seed to there, but if he distanced himself six handbreadths from here and six handbreadths from there and sowed the remainder, he did not sanctify it, and [the term] פסקי העריס/an espalier (lattice work of laths) which was destroyed in the middle, while five vines remain on each side was taken as a remarkable thing, and even though there is an espalier from this side and an espalier on the other side, all the more so, in one espalier.
+מותר אפיפירות (remainder of the lattice-work of laths) that is taught in the Mishnah in the chapter above (Tractate Kilayim, Chapter 6, Mishnah 3), he should not bring seed underneath the remainder [but] if he brought, he did not sanctify [what is underneath].
+אבל תחת גפן – as for example, a vine-shoot that continues outside of the area of tillage of the vine and he seeded underneath it.
+ועבודת הגפן – six handbreadths which are the tillage of an individual vine.
+ועבודת הכרם – four cubits.
+
+Mishnah 4
+
+וחייב באחריותו (and is liable for its replacement) – to pay him for his grain, and even for who holds the opinion that one who is the cause of damage to another person is not responsible (see Talmud Bava Kamma 98b), it is different here because he performs an action with his hands.
+such as placing [forbidden] fats and blood in the pot of his fellow, or in the meat in the milk of his fellow, which forbids them, but Kilayim/mixed seeds are different , as it is written regarding them (Deuteronomy 22:9): “You shall not sow your vineyard with a second seed,” which implies your vineyard, but not another vineyard, but the Rabbis state [that the Biblical passage] “You shall not sow your vineyard” – I do not have other than “your vineyard” – but where do I learn about another vineyard (i.e., of another person), the inference teaches us, “mixed seeds,” in any case. But the Halakha is not according to Rabbi Yossi and not according to Rabbi Akiva.
+
+Mishnah 5
+
+בשמיטה – he does not have in them a complete acquisition as everything is ownerless and it is not considered as his.
+
+Mishnah 6
+
+האנס – who stole a vineyard and sowed it.
+ויצא מלפניו – that the vineyard returned to its owners when it was sown.
+קוצרהו אפילו במועד – and even though it is not a matter that will be irretrievably lost, for a person does not prohibit something that is not his, even though because of the sake of appearance, they permitted him to cut it down on the [Intermediate Day of the] Festival, so that it would not appear like someone maintaining Kilayim/mixed seeds in a vineyard. Alternatively, if he is afraid lest he will add two-hundred during the [Intermediate Days of the] Festival, then it would be a matter that will be irretrievably lost, for even though that the person who stole the vineyard and sowed it did not prohibit them, for a person does not prohibit something that is not his, nevertheless, if they added two hundred after the field return to the owners, it is sanctified, for one does not diminish from when I will return, I will harvest it or the wind-storm before him is in front of him, as it is taught above (see Mishnah 4 of this chapter) that he sanctified it.
+עד שליש – there are those who explain until one -third of the salary of the workers, for if he did not find workers other than for a third more than their salaries that are appropriate, he should give in order that they can uproot the Kilayim/mixed seeds immediately, more than this, he should not give, but should cut them down in their ordinary manner even though the mixed seeds tarry/remain in the vineyard. But there are those who explain [the term] "עד שליש"/up to a-third – from what the fruit of the vineyard and the grain of the field are worth he should give to the workers in order that they immediately uproot the mixed seeds, [but] more than one-third the value of the fruit of the vineyard and the grain sown he should not give, but rather, he should wait until he can cut them in the usual manner.
+מאימתי נקרא אנס – that is to say, from when is the vineyard called by the name of the person who stole (i.e., usurped) a vineyard and stole it to be considered as if it is his to prohibit it from sowing.
+משישקע-[when it will settle] the name of the owners from the vineyard and it will be called by the name of the thief, from that hour the vineyard will be considered as his and he will sanctify all that he sows in it.
+
+Mishnah 7
+
+הרוח שעלעלה – [a wind] that stormed, a windstorm we translate in Aramaic as a wind casting [grape vines over standing grain].
+יגדור -like cutting dates,, that is, he should sever and harvest.
+וכן ירק – [that which hangs over] underneath the vine.
+יחזיר – [he will restore] the grain and vegetation to their places.
+ואינו מקדש – if he did not return, he does not sanctify it, for it is taught in the Mishnah above (see Tractate Kilayim, Chapter 7, Mishnah 3), underneath the vine it prohibits and he sanctifies it, that is when the root of the grain is underneath the vine, but when the vine of the grain stands over it outside of the vine and hangs over underneath the vine, he does not sanctify it.
+משתשריש – from the time that the roots spread out in the ground. But there are those who have the reading, "משתשליש" – that it should bring forth a third, for the All-Merciful stated (Deuteronomy 22:9): “and the yield of the vineyard,” but less than one-third is not called grain.
+וענבים משיעשו כפול הלבן – if he sowed grain or vegetation in a vineyard that its grapes with the stalk of grapes did not reach becoming like he hyacinth bean, and he uprooted the seed prior to it reaching the stalk of grapes to be like the hyacinth bean, this is not sanctified. And similarly, the stalk of grapes that became like the hyacinth bean and he sowed on their side grain or vegetation and harvested the seed prior to taking root, or prior to its bringing forth a third according to the one who had the reading of “that it should bring forth a third/משתשליש,” this is not sanctified.
+וענבים שבשלו כל צרכן – and he planted a vine at the side of the grain that had withered all of its need, or sowed at the side [the grapes that had ripened] fully, they are not sanctified, for Scripture states (Deuteronomy 22:9): “else the crop – from the seed you have sown – and the yield of the vineyard may not be used, is not sanctified until there will be there the seed you have sown and the yield of the vineyard, but the grain and/or the vegetation that had not taken root or had not brought forth one-third did not reach the general principle of seed that you have sown – and similarly, after they withered, further, they are not called seed that you have sown, but grapes prior to their becoming like the hyacinth bean or after they have fully ripened, are not called the yield of the vineyard.
+
+Mishnah 8
+
+עציץ נקוב – that has in it a perforation in order that a small root and seed are inside of it (i.e., the perforated pot) [which prohibits the use of the vines when located in the vineyard].
+מקדש בכרם – if he left it in a vineyard or four cubits of the tilling of the vineyard, he sanctifies it as if it was planted in the earth.
+אסורין ולא מקדשין – he should not bring seed into it ab initio, but if he brought and does not sanctify for it is not as if he is sowing in the earth. But the Halakha is not according to Rabbi Shimon.
+המעביר עציץ נקוב בכרם – a perforated pot that has in it grain that has brought forth one-third growth, and he transferred it to a vineyard that has stalks of grapes like the hyacinth/white bean, he did not leave it in the ground but rather transferred it under the vines alone, if they added the seeds on the way of transferring part of two hundred on what they were from at the outset, the seed is prohibited in the common earthen vessel, but the vines that were not sanctified, since they were not left in the ground. But above in the chapter “The vineyard which lay waste/כרם שחרב“ (Chapter 5 of Tractate Kilayim we explained how we view things if he added one from two-hundred – see Mishnah 6).
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כלאי הכרם אסורים מלזרוע – but he is not flogged because of diverse kinds in a vineyard until he sows two kinds of seeds which are mixed seeds/Kilayim one to the other, and he sows them in the vineyard, for this is implied by the Scriptural verse (Deuteronomy 22:9): “You shall not sow your vineyard with a second kind of seed,” – you shall not sow two kinds of seeds which are mixed seeds/Kilayim within your vineyard, but if you sowed [them] in a vineyard, you are flogged twice because of [both] mixed seeds and because of diverse kinds of the vineyard.
+ומלקיים – if he sees them and he gives up hope to uproot them [from the ground], it is prohibited , but he is not flogged other than if he commits a [positive] action.
+ואסורים בהנאה – as it is written (Deuteronomy 22:9): “else the crop – from the seed you have sown – [and the yield of the vineyard may not be used],” [the Rabbis explained] that it is set on fire, teaching that they require burning and that they are prohibited from deriving benefit.
+אלא ללבוש – and the same law applies about placing it upon oneself, as it is written (Leviticus 19:19): “you shall not put on cloth [from two kinds of mixture].”
+אלא להרביע – to forcibly with his strength bring them into a tube, but it is permit to bring them into a pen and to raise them two species one next to the other, a male of this species and a female of another species.
+כלאי בהמה אסורים זה עם זה – as for example those born from a horse whose father was a donkey with those born of a donkey whose father was horse, but our Mishnah brings according to the opinion that we are not concerned about the seed of the father, for one who states that we are concerned about all kinds of mules are one, they are permitted one to the other. But in the Jerusalem Talmud, they (i.e., the Rabbis) wanted to prove that it is prohibited to ride on a mule from an a fortiori, for just as if regarding clothing you are permitted to wear this on top of that (i.e., mixed seeds), [but] you are prohibited in their mixture, an animal in which you are prohibited from directing/leading this one with that one, is it not all the more so, that you are prohibited in its mixture, and we raise the following difficulty: Isn’t it written (2 Samuel 13:29): “whereupon the other princes mounted their mules and fled,” regarding the sons of David when Amnon was killed, but we teach that one cannot learn from the [family] of the kingdom, further, we raise the difficulty, but surely it is written (1 Kings 1:33): “[The king said to them: ‘Take my loyal soldiers] and have my son Solomon ride on my mule [and bring him down to Gihon],’” and we respond that this creature is from the six days of creation. But however, we see that for the Rabbis that those who are older before me – that they ride before him first on mules and they did not protest in the matter, but rather, that they warn [them’ that they should not lead together two mules, for perhaps one of them was born from a donkey and its father was a horse, and the other was from a horse and is father was a donkey.
+
+Mishnah 2
+
+בהמה עם בהמה וחיה עם חיה וכו' – even though that the All-Merciful stated (Deuteronomy 22:10): “You shall not plow with an ox and an ass together,” we derive [from an analogy] "שור"\"שור" (Deuteronomy 22:10 and Deuteronomy 5:14: “[you shall not do any work – you, your son or your daughter, your male or female slave,] your ox or your ass, or any of your cattle,” from Shabbat (see also Tractate Bava Kamma, Chapter 5, Mishnah 7) and the same law applies for all the cattle, wildlife and birds.
+ולמשוך ולהנהיג – to pull that which it is customary to pull/drawing and to lead where it is customary to lead; a camel its manner is to pull and a donkey its manner is through leading. But however, whether [speaking] of a camel or [speaking] of a donkey, one is liable, whether by pulling/drawing or whether by leading.
+
+Mishnah 3
+
+והיושב בקרון – is liable since they go as a consequence/from the effect of his actions, it is considered as if he leads them (i.e., the animals).
+רבי מאיר פוטר – the person who sits in a wagon does not do anything. But the Halakha is not according to Rabbi Meir.
+והשלישי שהוא קשורה לרצועות – if two horses are tied to the wagon and he tied there (i.e., to the harness) a donkey, even though that without the donkey they are going, it is prohibited, but we don’t see the donkey as something that isn’t there.
+
+Mishnah 4
+
+אין קושרין סוס בצדי הקרון – when the oxen/cattle pull the wagon we don’t tie a horse to hits side or behind the wagon in order that it will learn to pull, because sometimes, the horse that is behind the wagon pushes the wagon and leads it with its body.
+לובדקם (Lybian ass) – a donkey of Lydda and it is large and powerful than the rest of the donkeys/asses and is similar to a camel.
+אע"פ שאביהן חמור מותרין זה עם זה – the father/sire of this is a donkey and the father of that one is donkey. And this comes to inform us that we don’t say that it comes at the same of a horse and has intercourse at the side of a donkey/ass and the side of the donkey has intercourse with the side of an a horse, for since their mothers are the same, we don’t fear for the seed of the father/sire.
+אבל הנולדים מן החמור עם הנולדים מן הסוס אסורים זה עם זה – since the mother of this one is from the species of the donkeys and the mother of that one is from the species of horses, and follow go after the seed of the mother, and they are two different species. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+פרוטיות (a sort of hybrids – mules of which it is unknown whether their sires were horses and their mothers asses or the reverse) – a species of mules that a person is unable to stand [upon them] and to verify through signs which of them its mother is a donkey and which of them its mother is horse, therefore, they are prohibited one with the other.
+והרמך מותר (but the mule of a horse dam/rammakh gender with its kind – i.e., a mule foaled by a horse) – for they are all of one sex and their mothers are a horse, and in the Arabic language they call a female horse RAMAKH, and similar to it are the offspring of the mule of a horse dam.
+אדני השדה (name of a mythical animal, orangoutang)– a large wildlife in the fields , and like a kind of large rope that comes out from the ground in which this wildlife was raised, and its name is known, and it is the charmer/soothsayer that is written in the Torah, and it is attached at its navel with that rope that goes out of the ground, and its form is the form of a man in its face and hands and feet, but no creature is permitted to approach it for it kills and tears all who are near it. Bug when they wish to hunt it, they shoot arrows with a rope until it is severed and it cries out in a bitter voice and dies immediately. And there is a hint concerning it in Job (5:23): “For you will have a pact with the rocks in the field, [and the beasts of the field will be your allies].”
+מטמא באהל כאדם – as it is written (Numbers 19:16): “And in the open, anyone who touches a person,” like a person who grew up in the field.
+הקופד (hedgehog) – a reptile whose body is full of thorns and when a person touches it, it folds itself and brings in its hands and feet in its stomach and becomes like a ball, and we call it in the foreign tongue, ARITZO.
+חולדת הסניים (porcupine) – a weasel that grows in a bush.
+כזית במשא (an olive’s bulk when caried) – that it was doubtful to them if it is kind of wildlife and that its carcass defiles by an olive’s bulk, and that it is defiles also in a graver manner through carrying to defile humans, to defile clothing like the carcass of an impure animal, or it is kind of unclean reptile and it defiles in like a lentil but it doesn’t defile by carrying like the carrion of an animal, but rather through contract like an unclean reptile. Bug the Halakha is not according to Rabbi Yossi neither with regard to the large wildlife of the fields nor like the porcupine.
+
+Mishnah 6
+
+שור בר – an ox that grew up in the desert (i.e., wild ox).
+מן בהמה – but its milk is forbidden but it doesn’t require an act of covering, for the Rabbis hold that it was uprooted from civilization but that it fled to the wildness and became a wild ox/a desert ox.
+מן חיה – and it requires covering but its milk is permitted, for he holds that it was uprooted from the wilderness. But the signs that the Sages counted to recognize between a domesticated animal and wild animals in the rest of the creatures, it was stated, except for the wild ox. But the Halakha is not according to Rabbi Yossi.
+כלב מן חיה – the practical difference to one who writes all wildlife that is in his domain to someone else, or that he dedicates all of the wildlife that is in his domain/possession.
+ר' מאיר אומר מן בהמה – but the Halakha is not according to Rabbi Meir.
+ערוד – wild ass/the donkey of the wilderness/desert.
+ואדם מותר עם כולם – as it is written (Deuteronomy 22:10): “You shall not plow with an ox and an ass together,” but you can plow with a man and an ox, with a man and a donkey/ass.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+אין אסור משום כלאים אלא צמר ופשתים – as it is written (Deuteronomy 22:11): “You shall not wear cloth combining wool and linen.” [The word] שעטנז is a generalization; צמר ופשתים /wool and linen is a specification/detail; a generalization and a specification/detail, the generalization refers only to that which was specified in the details. Wool and Linen, yes, [are forbidden together]; something else is not [forbidden together]. But צמר/wool is the wool of sheep or rams alone, as it is written (2 Kings 3:4): “Now King Mesha of Moab was a sheep breeder; and he used to pay as tribute to the king of Israel the wool of one hundred thousand lambs and of one hundred thousand rams.” You do not have it called mere wool, but rather the wool of rams, but he rest of wool, one needs to give an epithet, the wool of camels, the wool of hares, the wool of goats.
+ואינו מטמא בנגעים אלא צמר ופשתים – as it is written (Leviticus 13:47): “When an eruptive affection occurs in a cloth of wool or linen fabric.”
+אין הכהנים לובשים לשמש במקדש אלא צמר ופשתים – for regarding the clothing of the priests, it is written (Exodus 39:27-29): “They made the tunics of fine linen of woven work, [for Aaron and his sons];…and the linen breaches of fine twisted linen,” which is a flax that grows in linen stalks, that is to say, a singular red from each seed, but no two reeds grow from one seed. And regarding the sashes/אבנט (verse 29), it is written (Exodus 39:29): “blue and purple and crimson yarns, [done in embroidery -as the LORD had commanded Moses].” “And blue/תכלת” -the wool that is colored with the blood of the purple-shell used for dying tekhelet, “and purple/ארגמן”- that is colored by the color ed whose name is ארגמן/purple, which is LAKA in the foreign tongue; and “crimson yarns/תולעת שני” which is colored in the color red that they call CARMAZI.
+שטרפן – that mixed them.
+מותר – to mix flax with them because the wool of lambs/sheep is nullified through the majority of [wool of] camels.
+וכן פשתן וקנבוס – that became combined – and the majority is from the hemp, it is permitted to bring wool and to mix with them.
+
+Mishnah 2
+
+השיריים והכלך (silk and cissaros-blossoms/a woolly substance growing on stones on the Dead Sea that looks like gold, and being very soft – resembles sheep-wool) – they are species of silk, and the כלך/cissaros-blossoms/ a wooly substance) grows in the sea-towns/mercantile ports and its shape/form is like the shape of gold and it is exceptionally soft and similar to wool.
+אבל אסורים – for they come o be exchanged/switched with wool and linen. But because they are were not found among them , people would not recognize them and they would come to switch/exchange them, therefore, they are prohibited for appearance’s sake. But nowadays, that the silk is found amongst us and all know and recognize it, there is no prohibition of any species of silk with wool or linen. And similarly, hemp is permitted whether with wool or with linen, for everyone recognize it.
+הכרים והכסתות אין בהם משום כלאים – because they are made for ling on and the Torah stated (Leviticus 19:19): “you shall not put on cloth [from a mixture of two kinds of material],” but you are permitted to insert them underneath you. But these words [are applicable] when they are hard and thin and placed on top of a couch, then they are permitted when one’s skin doe not [touch] them, but if they are soof or filled or even empty and placed on top of a bed, even ten mattresses one on top of the other with mixed seeds underneath them, it is prohibited to sleep upon them because they are bent underneath him and they are wrapped on his skin.
+אין עראי לכלאים – for temporary dressing [of mixed seeds] is dressing.
+אפילו על גבי עשרה – and even though he does not benefit from the mixed seeds [from these ten garments].
+את המכס – I saw that for some of my teachers that explained, for example, that in a place where the Jews pay customs to the custom-collector who stands from near him , and he wears mixed seats in order that he should not be recognized that he is a Jew (see Tractate Bava Kamma 113a). But it appears to me to steal the customs, because a person a person does not give customs from the clothing that he wears. But [the teacher of] this anonymous Mishnah [holds] that a thing that he doesn’t intend upon is prohibited, and he disputes upon the other anonymous teacher who teaches (see Mishnah 5 of this chapter) that clothes dealers sell [garments of diverse kinds] in their usual manner.
+
+Mishnah 3
+
+מטפחות הידים – [hand towels] that one dries their hands with when they ritually wash their hands.
+מטפחות הספרים – that they place on the Torah scroll.
+ומטפחות ספג – that one dries with them all of his body after he bathed.
+ר' אליעזר אוסר – [Rabbi Eliezer prohibits] hand towels because sometimes he warms his hands with them, and scroll wrappers sometimes, he places it on his chest and becomes warm, and towels, sometimes that he sees his Rabbi and wraps himself up in it. And the Halakha is according to Rabbi Eliezer.
+מטפחות ספרים (barbers’ towels) – that they shave people, and spread upon them a towel in order that their clothes do not become dirty.
+אסורים משום כלאים – and in this the first [anonymous] Tanna agrees because they have a have a top and we wear them like clothing. And this is proved in the Jerusalem Talmud.
+
+Mishnah 4
+
+תכריכי המת – [the shrouds] that the dead is buried in them, they don’t have [the obligation to observe the Mitzvah of] Kilayim/mixed seeds as it is written (Psalms 88:6): “abandoned among the dead, [like bodies lying in the grave of whom You are mindful no more,” because a person died, he becomes free from [observing] all of the commandments (see Tractate Niddah 61b).
+ומרדעת חמור – this is harder than mattresses and cushions, therefore, even if his skin touches, we are not troubled by it lest a shred of the garment used as a mattress winds itself around his body, and especially, when the mixed seats are recognized and appear in it, but a piece of clothing that where the mixed seeds are beyond recognition, he should not make it into a pack saddle for a donkey, for we are concerned lest he take from it a piece of cloth/patch for his clothing, since the mixed seeds are not recognized.
+
+Mishnah 5
+
+מוכרי כסות מוכרים כדרכן – they wear clothing containing mixed seeds to demonstrate to the purchaser the measurement of its length and width, as long as they don’t intend to have them (i.e., the purchasers) benefitting from them, for even though if he intends [to do so], there is the prohibition from the Torah, but if he does not intend [for purchasers to violate the Torah regulation], it is permissible ab initio. And such is the Halakha.
+
+מפשילין במקל (the scrupulous carry the mixed material garment in bundles over their shoulders) – they place the staff on their shoulders and the [garment of] mixed seeds are placed at its end, and their shoulders do not touch the mixed seeds.
+
+Mishnah 6
+
+תופרין כדרכן – they place the mixed on the knees and the legs when they are sewing.
+
+Mishnah 7
+
+הברסין והברדסין (birrus – a cloak of thick woolen material and Brundisian cloaks) – both are made from wool and they cover with it the beds but some of them are thin and others are thick.
+דולמטיקיון (dalmatic) - wool pants covering the legs; KAKTZISH in the foreign tongue.
+מנעל הפינון (felt shoes) – shoes that are made from the refuse of wool.
+עד שיבדוק – lest perhaps there is flax mixed in them.
+הבאים מחוף הים וממדינות הים – from the seacoast which is from abroad.
+שחזקתו מן הקנבוס – this Mishnah is teaching at first about a time when flax/linen was not found in every place, but at the present time where flax/linen is found everywhere, everyone needs to examine, therefore, a person who purchases clothing sewn by a heathen in the present time shojld not wear it until he examines it well.
+ומנעל של זרב (cloth-lined shoe) – leather shoes which are covered inside with felt or with thick wool and reach until the leg, like those that they call in the foreign tongue BORZKISH or in Arabic KUPASH, and because they are made to warm the foot, they are called זרב /cloth-lined as is the language (Job 6:17): “But when they thaw, they vanish.”
+אין בהם משום כלאים – we are not concerned lest linen/flax is combined/mixed in with them.
+
+Mishnah 8
+
+שוע טווי ונוז (hackled, spun or weaved) – שוע – is combed/hatched with a comb and שוע/hackled is smooth. A smooth [skinned] man (i.e., like Jacob, see Genesis 27:11 when he says to his mother Rebecca: “But my brother Esau is a hairy man and I am smooth-skinned”) which we translate in Aramaic as גבר שעיע/smooth-skinned man.
+נוז – twisted, that is two threads twisted together. And the essential principle from the Torah about Kilayim/mixed seeds is that the wool will be combed and spun and weaved alone. And similarly, the linen will be combed and spun and weaved alone, and after that, they will be weaved/plaited together or combined together with two stitches that are like a weaving. And because of this, Scripture needed to permit Kilayim/mixed seeds in Tzizit/ritual fringes because the threads of Tekhelet are woven, as it is written (Numbers 15:38): “let them attach a cord of blue [to the fringe at each corner],” spun and woven, and similarly the white string, when they combine them together with two stitches, this is complete Kilayim/mixed seeds according to the Torah. But it is taught in the Mishnah hear, that there is no prohibition because of mixed seeds/Kilayim other than spun or woven, as it states (Deuteronomy 22:11): “You shall not wear cloth combining wool and linen,” not for expounding a Midrash is weaving from Shaatnez/mixed cloth, for weaving is from “together”/יחדו (end of Deuteronomy 22:11) it is derived, for we expound from it that even two stitches are a combination, and we don’t bring Shaatnez other than because of spinning. But I saw that one of our Rabbis who explained that hackled or combed/שוע of he wool alone and the linen is alone, and weaving/נוז, that is to say, and afterwards that is both of them woven together and this fits well with the language of the Mishnah extremely well, and this is what is implied in the Jerusalem Talmud and in many commentaries that I found of my Rabbis/teachers as an explanation to שוע טווי ונוז/hackled, spun or weaved. But all of them have a refutation outside of that which doesn’t not have a refutation.
+נלוז ומליז – curved and someone who is tortuous in the ways of his father that is in heaven up on him. It is the language of (Proverbs 3:21): “My son, do not lose sight of them.”
+
+Mishnah 9
+
+הלבדים (felted stuff/cloaks) – hackled/combed wool without spinning and weaving, and they make from it clothing. But if he combined/mixed wool and linen together and made from them clothing, they are prohibited from the Rabbis, for specifically from the Torah it requires that all three of them are hackled, spun and weaved, but from the Rabbis one of these is enough, or hackled/combed, or spun or woven, and these since they are hackled, they are forbidden from their (i.e., the Rabbis’) words.
+פיו של צמר בשל פשתן (fringe of wool fastened onto [garment] of linen) – the weaving after they complete the clothing that is customary to make on its rim and four thick threads in order that the clothing will endure, and it is called a fringe [knotted to the border], but if the clothing is of linen, it is forbidden to make its fringe [knotted to the border] of wool.
+מפני שחוזרין לאריג (because the threads [of the fringe] interlace the web [of the garment]) – for they surround the web/weaving. Another interpretation: they are similar to the web/weaving.
+משיחות של ארגמן (ribbons of purple)– that which remains over and ropes of purple colored wool.
+אסורות – [it is forbidden] to gird to top of a cloak of linen.
+מפני שהוא מולל עד שלא קושר (because he hems [the purple band] before he knots it) – for I is their custom to attach through hemming the wool outfit with the linen cloak prior to tying its loins.
+ולא יקשור סרט של צמר בשל פשתן – a person should not make belts/girdings of wool and belts/girdings of linen and tie them to each other.
+אע"פ שהרצועה באמצע – as for example, a belt of wool that here are bands of linen at one end and bands of wool at the other end and when he girds it, he ties the two heads/ends of wool and of linen with each other, for if this were not the case, it is obvious that it is permitted, for they are the daily actions regarding clothing of wool that hey place underneath them skins of cloth used as a blanket when they are sewn in linen.
+
+Mishnah 10
+
+אותות הגרדיים – it is the manner of the weavers and launders to mark the name of the owners on the clothing in an embroidered work in order that one’s [clothing] will not get switched with that of his fellow. But if the clothing is of wool and the marks are of linen or the opposite, it is forbidden because of Kilayim/mixed seeds.
+תכיפה א' (one stitch) – one stitch that that the needle inserted in the clothing one time alone.
+אינו חבור – for ritual impurities and spiritual purity. BU t if one of them became defiled, its neighbor/partner was not defiled, and if he sprinkled upon one of them, he didn’t sprinkle on its neighbor.
+ואין בה משום כלאים – if one is of wool and the other is linen and he combined them in one stitch.
+והשומטה בשבת (he who undoes the fastening on Shabbat) – in order to return and to sow, he is exempt, for it is not like tearing in order to sow two stitches where one is liable.
+עשה שתי ראשים לצד א' (brought both ends of the thread to one side) – as for example, he transferred the needle once but did not transfer all of the thread but transferred the needle a second time, and it was found that he two ends [of the thread] are on on side and tied them, but if he didn’t tie the tw ends together, it is not enduring.
+עד שישלש – that he would bring in and take out and return and bring in three times [i.e., one complete and one incomplete stitch]. But the Halakha is not according to Rabbi Yehuda.
+השק והקופה מצרפין לכלאים – if one piece of wool clothing is attached to a sack and [and another] piece of linen clothing is attached to a basket, and he attached them together with two stitches, they combine, even though they are not attached to two utensils, and we don’t say that this one stands alone and that one stands alone and are not connected. And the same law applies if they are attached to the rest of the utensils, for their law is like that of a sack and a basket.
\ No newline at end of file
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+Bartenura on Mishnah Kilayim
+ברטנורא על משנה כלאים
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה כלאים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>החטין והזונין.</b> קורין לו בערבי זיוא״ן:
+<b>אינן כלאים זה בזה.</b> לפי שכשהשחיתו דור המבול את דרכם היתה הארץ גם היא מזנה את פירותיה והיו זורעים חטים ומוציאה זונין, הלכך לא הוי כלאים עם החטים. אבל עם שאר מיני תבואה הוי כלאים, ואף על גב דלא חזי למאכל אדם מכל מקום כיון שמוליכים אותו ממקום למקום למאכל יונים הוו כלאים:
+<b>השעורים ושבולת שועל.</b> כל השנוים במשנה זוג זוג אינם כלאים זה בזה, אחד מזוג זה וא׳ מזוג זה הם כלאים זה בזה. והא דאמרינן במנחות [דף ט.] הכוסמין מין חטים ושיפון מין שעורים, הני מילי לענין חלה שמצטרפין זה עם זה לשיעור חלה אבל לענין כלאים הוו כלאים זה בזה:
+<b>ושבולת שועל.</b> שעורים מדבריים ובלע״ז אוינ״א:
+<b>כוסמין.</b> בל׳ לע״ז אספילט״א:
+<b>שיפון.</b> בלע״ז סיגל״א. ומשום דכוסמין ושיפון דמו להדדי אינם כלאים זה בזה:
+<b>והספיר.</b> יש אומרים ציצרקל״א בלע״ז. ורמב״ם פי׳ שקורין לו בערבי מא״ש:
+<b>הפורקדן.</b> רמב״ם פירש שהוא זרע דק שקורין לו בערבי גילבא״ן:
+<b>וטופח.</b> הוא קטנית שגרגריו עגולים לבנים וקורין לו קורטמא״ן. ואני שמעתי שטופח הוא שקורין לו גילבאן:
+<b>והשעועית.</b> קורין לה בערבי לוביא״ה:
+<b>אינם כלאים זה בזה.</b> אם זרע כל אחד עם בן זוגו: 
+
+Mishnah 2
+
+<b>הקישות.</b> קשואין שקורין בערבי פאקו״ס ובלע״ז קוקומברו״ש:
+<b>והמלפפונות.</b> נקראים בערבי כייא״ר ובלע״ז ציטרול״י:
+<b>רבי יהודה אומר כלאים.</b> ואין הלכה כרבי יהודה:
+<b>חזרת וחזרת גלים.</b> החסא הגדלה בגנים וחסא הגדלה בהרים:
+<b>עולשים.</b> של גנים ועולשי שדה, ונקראים בערבי הנדב״י:
+<b>כרישין.</b> של גינה וכרישי שדה והם הנקראים בערבי כורא״ת ובלע״ז פורו״ש:
+<b>כוסבר.</b> כך שמו בערבי כוליינדר״ו בלע״ז. תרגום ירושלמי כזרע גד כבר זרע כוסבר:
+<b>והרמוצה.</b> דלעת מרה שממתקים אותה ברמץ כלומר באפר חם שיש בו רשפי אש לפיכך קורין לה רמוצה:
+<b>ופול המצרי.</b> פאסול״י בלע״ז:
+<b>והחרוב.</b> מין קטנית, וקורין לו חרוב לפי שתרמיליו שהזרע בתוכו הן דקין ועקומין כחרובין והוא ממין פול המצרי: 
+
+Mishnah 3
+
+<b>והנפוץ.</b> הוא מין צנון ועליו דומים לעלי הלפת הלכך לא הוו כלאים:
+<b>והתרובתור.</b> מין כרוב שקלחים שלו דקים:
+<b>תרדין.</b> בערבי סילק״א ובלע״ז בליט״י:
+<b>לעונין.</b> בערבי קט״ף ובלע״ז ארמולא״ש:
+<b>השומנית.</b> שום מדברי והוא קטן מן השום הגדל בגנים:
+<b>בצלצול.</b> בצל מדברי קטן משאר בצלים לפיכך נקרא בצלצול:
+<b>פלוסלוס.</b> מין תורמוס הוא ותורמוס מין קטנית ידוע מר מאד ששולקים אותו שבע פעמים ואוכלים אותו בקנוח סעודה: 
+
+Mishnah 4
+
+<b>אגסים.</b> בערבי אגא״ס ובלע״ז פירא״ש:
+<b>קורסטומלין.</b> מין אגסים קטנים הדומים לעפצים שקורין מילין:
+<b>פרישים.</b> הם חבושים בערבי ספרג״ל ובלע״ז קודוניי״ש:
+<b>עוזרדים.</b> בערבי זערו״ד ובלע״ז סורבא״ש:
+<b>חזרד.</b> תפוח יערי תרגום וכפתור וחיזר:
+<b>אפרסקים.</b> בלע״ז פירשאג״ס וכשהן קטנים דומין לשקדים:
+<b>שזפין.</b> הרכיב זיתים על רמון נפיק מנהון שזפין:
+<b>רימין.</b> בערוך פי׳ פולצדקא״י בלע״ז: 
+
+Mishnah 5
+
+<b>הצנון והנפוץ.</b> אע״פ שהפרי והעלים דומין זה לזה הן כלאים זה בזה לפי שאין טעם הפרי דומה שהלכו בזה אחר טעם הפרי:
+<b>לפסן.</b> פי׳ בערוך מרוי״ו בלע״ז: 
+
+Mishnah 6
+
+<b>כלב כופרי.</b> כלב שמגדלים בני הכפרים והוא קטן ודומה לשועל:
+<b>היעלים.</b> מין חיה ואקו מתרגמין ויעלא:
+<b>ערוד.</b> חמור הבר: 
+
+Mishnah 7
+
+<b>אין מביאין אילן באילן.</b> אין מרכיבין אילן מאכל באילן מאכל מין בשאינו מינו או אילן סרק באילן מאכל אבל אילן סרק באילן סרק כיון שאין שום א׳ מהם עושה פרי כמין אחד חשוב ושרי:
+<b>ירק בירק.</b> מין שאינו מינו:
+<b>רבי יהודה מתיר ירק באילן.</b> ואין הלכה כרבי יהודה: 
+
+Mishnah 8
+
+<b>שקמה.</b> אילן תאנה שגדל ביערים:
+<b>סדן של שקמה.</b> לאחר שנחתך ונשארו שרשיו בארץ נקרא סדן, ואין נוטעין ירק לתוכו דהוי ירק באילן:
+<b>פיגם.</b> עשב שקורין לו רוד״א בלע״ז:
+<b>קידה.</b> מין אילן של בשמים תרגום קדה קציעה וכתיב (תהילים מ״ה:ט׳) מור ואהלות קציעות כל בגדותיך:
+<b>חצוב.</b> מין ירק ששרשיו יורדים בעומק הארץ ביושר ואינם נוטים לכאן ולכאן, ובו תיחם יהושע את הארץ:
+<b>מקירו.</b> לשון קור שתהא התאנה מקררת החצוב שהוא חם ביותר. פירוש אחר שתהיה עליו לצל לשון קורה:
+<b>מימיה לתוכה.</b> שהאבטיח לח ומלא מים:
+<b>חלמית.</b> בערבי כובוז״א ובלע״ז מלוו״א: 
+
+Mishnah 9
+
+<b>הטומן לפת וצנונות.</b> כדי שיהיו נשמרים תחת הקרקע שלא כדרך שתילה גלי דעתיה שאינו רוצה בהשרשתן, כגון שטמן אגודה של לפת ואגודה של צנונות יחד:
+<b>אם היו מקצת עלין מגולין.</b> משום שבת נקטיה, דאם היו כל העלין מכוסין אי אפשר ליטול אם לא שיזיז עפר בידים:
+<b>לא משום כלאים ולא משום שביעית.</b> לא משום זורע כלאים ולא משום זורע בשביעית. אי נמי אפילו הוסיף מאתים משום כלאים שרי דלאו דרך זריעה [הוא] ואם היה מששית ונכנסו לשביעית והוציאו ספיחים כדרך שמוסיפים הבצלים בתלוש, אין בהם משום ספיחי שביעית:
+<b>ולא משום מעשרות.</b> אינו חייב לעשר כשיתלוש אותם ממקום שהטמינם דכתיב (ויקרא כ״ז:ל׳) וכל מעשר הארץ מזרע הארץ, והאי לאו זריעה היא:
+<b>וניטלים בשבת.</b> דכתלושים דמו, ואוחז בעלים המגולים ומוציאן. ואע״ג דמזיז עפר ממקומו טלטול מן הצד לצורך דבר היתר ואינו נוגע בדבר האסור מותר:
+<b>עד שיהיו שני חטים ושעורה.</b> טעמא דרבי יהודה משום דכתיב (ויקרא י״ט:י״ט) שדך לא תזרע כלאים וסבר דקרקע בלא זרע לא אקרי שדה ומשמע לא תזרע כלאים בהדי שדך שנזרע כבר, וכן (דברים כ״ב:ט׳) לא תזרע כרמך כלאים לא תזרע כלאים דהיינו שני מיני זרעים בהדי כרמך ולא מחייב בכלאי הכרם עד שיזרע חטה ושעורה וחרצן במפולת יד. ואין הלכה כרבי יהודה. דקרקע אף על פי שאינה זרועה קרוי שדה אבל אינו קרוי כרם בלא חרצן, הלכך הזורע חטה ושעורה כאחד חייב משום כלאי זרעים, ואינו חייב משום כלאי הכרם עד שיזרע חטה ושעורה וחרצן במפולת יד:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כל סאה שיש בה רובע.</b> הקב דהיינו אחד מכ״ד לסאה שהסאה ששה קבין:
+<b>ימעט.</b> אותו מין אחר המעורב בו עד שיפחת הרובע ויתבטל בתוך הסאה ומותר לזרוע ולא מיתסר משום זורע כלאים:
+<b>יבור.</b> מכיון שהוזקק למעט יסיר הכל, משום דמיחזי כמקיים כלאים מכיון שהתחיל לברור אם לא היה בורר את כולו. אבל תחלתו פחות מרובע שרי. ואין הלכה כרבי יוסי:
+<b>בין ממין אחד.</b> בין שאותו רובע ממין אחד בין ממינין הרבה צריך למעט:
+<b>לא אמרו אלא ממין אחד.</b> דאין שני מינין מצטרפין לשיעור רובע:
+<b>וחכמים אומרים כל שהוא כלאים לסאה.</b> איכא בין חכמים לת״ק כגון סאה שעורים שיש בה רובע שבולת שועל וכוסמין, לת״ק צריך למעט לחכמים אין צריך למעט, דאין שבולת שועל מצטרף לכוסמין כיון דלא הוו כלאים בסאה של שעורים. והלכה כחכמים:   
+
+Mishnah 2
+
+<b>במה דברים אמורים תבואה בתבואה.</b> תבואה במין תבואה או בקטנית הוא דאמרן ברובע לסאה ימעט, אבל זרעוני גינה שנתערבו בתבואה או בקטנית:
+<b>א׳ מעשרים וארבע בנופל.</b> מהן לבית סאה חטין, כלומר כשיעור הזרע שזורעים מהן למקום שזורעין בו סאה של חטין. ושיעור המקום שזורעים בו סאה של חטין הוא חמשים אמה על חמישים אמה ואין זורעים בו מזרעוני גינה אלא קב וחצי לפי שהן דקין ובקב וחצי מהן יש בהן כדי לזרוע מקום שזורעים בו סאה של חטין. נמצא לפי חשבון זה שאם נתערב בסאה אחת של תבואה או של קיטנית או של זרעונים אחד מארבעה ועשרים של קב וחצי מזרעוני גינה שהוא אחד מששה עשר בקב חייב למעט. הלכך אם נתערב בסאה תבואה כביצה וחצי זרעוני גינה שהוא אחד מכ״ד בקב וחצי קב ימעט:
+<b>כשם שאמרו להחמיר.</b> דזרעונים דקים אוסרים בשיעור מועט באחד מכ״ד בנופל מהן לבית סאה, כך אמרו להקל דזרעונים גסים שצריך מהן הרבה לזרוע בבית סאה אינן אוסרין בסאה חטין אלא אחד מכ״ד בנופל מהן לבית סאה, כגון זרע פשתן שצריך שלש סאים לבית סאה חטים אין צריך למעט עד שיתערב מהן שלש רביעים בסאה, והיינו דקתני הפשתן בתבואה מצטרפת אחד מכ״ד בנופל מהן לבית סאה, וכיון דנופל מהן שלשה סאין לבית סאה דהכי אמרינן בירושלמי נמצא שאין צריך למעט עד שיתערב מהן שלש רביעים של קב בסאה, וכן הלכה:   
+
+Mishnah 3
+
+<b>עד שתתליע.</b> ושיעורה הוי כשתשהה בארץ שלשה ימים בקרקע לחה וביבשה צריך יותר:
+<b>ויופך.</b> יהפוך הקרקע במחרישה בשביל שלא יצמח הזרע:
+<b>כמה יהא חורש.</b> שלא תאמר שהוא צריך לחרוש תלמים תלמים קטנים סמוכים זה לזה, אלא כתלמי הרביעה כתלמים שדרך בני אדם לחרוש אחר שתרד הרביעה שחורשים תלמים גדולים:
+<b>כדי שלא ישייר רובע לבית סאה.</b> שלא ישאר בארץ מקום שאינו מהופך אלא פחות מכ״ד בקרקע שהוא חורש דהיינו רובע קב לבית סאה. ואין הלכה כאבא שאול:
+
+Mishnah 4
+
+<b>זרועה ונמלך לנוטעה.</b> שהיתה זרועה תבואה ונמלך לנוטעה גפנים:
+<b>גומם.</b> לשון גוממו עם השופי דפרק גיד הנשה (חולין צב) כלומר כורת הגפן סמוך לקרקע שלא ישייר גבוה מן הקרקע טפח:
+
+Mishnah 5
+
+<b>קנבוס או לוף.</b> שמינים הללו אין התלעה וחרישה מועלת בהן, לפי שמתקיימים בארץ שלשה שנים ואינן מתליעין:
+<b>אסטיס.</b> צבעו דומה לתכלת קורין לו בערבי ני״ל ובלע״ז אנדיק״ו, ורגילים שכורתים אותו וחוזר וצומח, ומה שצומח פעם שנייה נקרא ספיח. אי נמי מה שצומח מן הזרע הנופל בשעת קצירה קרוי ספיח:
+<b>מקום הגרנות.</b> שדשים בו תבואה וקטנית:
+<b>תלתן.</b> בערבי חולב״א ובלע״ז פינגריק״ו:
+<b>אין מחייבין אותו לנכש.</b> דבלאו הכי סופו לעקרם לפי שאסטיס קשה לתבואה והעשבים קשים לתלתן כשנזרע למאכל אדם, ומקום הגרנות נמי קשים לו הזרעים שמחלידים את הקרקע ומלקים אותה ולא חזי תו למקום דישה:
+<b>ואם נכש או כסח.</b> דהשתא גלי דעתיה דניחא ליה באותם הנשארים שהרי עקר הכל חוץ מזה, אומרים לו עקור את הכל מפני שהוא נראה כמקיים כלאים:
+<b>נכש.</b> שעקר הצמחים בידיו עם השרש:
+<b>כסח.</b> שחתך העלים והשורש נשאר בארץ, תרגום לא תזמר לא תכסח: 
+
+Mishnah 6
+
+<b>משר משר.</b> ערוגות ערוגות וכל ערוגה ממין אחד לבדו:
+<b>שלשה תלמים של פתיח.</b> כלומר מניח בין משר למשר ריוח שלשה תלמים של מחרישה מלשון יפתח וישדד אדמתו (ישעיהו כ״ח:כ״ד) ובירושלמי מפרש שהם שתי אמות רוחב על שתי אמות אורך, ואחר כך מיצר והולך אם ירצה עד שלא ישאר ביניהן בסוף המצר אלא כל שהו, שהרי בכך הן נראים שלא נזרעו בערבוביא:
+<b>העול השרוני.</b> כמלוא רוחב העול שחורשים בו בשרון, דהיינו בבקעה, שהוא רחב מן העול שחורשים בו בהר:
+<b>וקרובים דברי אלו וכו׳</b> ששיעור שלשה תלמים של פתיח קרוב להיות שוה למלוא העול השרוני: 
+
+Mishnah 7
+
+<b>תור.</b> הוא שם תכשיט של אשה שצורתו משולשת כלומר בעל שלש זויות, לשון תורי זהב נעשה לך (ש״ה א) ועל שמו קורין קרן זוית המחודדת ראש תור. ואם קרן זוית של שדה שהיא זרועה חטים נכנסת בתוך שדה של שעורים מותר מפני שהוא נראה כסוף שדהו וניכר שלא נזרעו בערבוביא:
+<b>מותר לסמוך לו מאותו המין.</b> מותר לסמוך אצל שדה חטין שלו מאותו המין של שדה חבירו ואין נראה ככלאים בשדהו משום דנראה כסוף שדה חבירו:
+<b>מותר לסמוך לו תלם של פשתן.</b> שהרואה יודע שלא זרעוהו שם אלא כדי לבדוק שדהו אם טובה לזרוע בה פשתן אם לאו, לפי שאין אדם עשוי לזרוע תלם אחד של פשתן שאין לו בו שום תועלת. אבל של מין אחר דאדם עשוי לזרוע ממנו תלם אחד בלבד, אפילו לא זרעו אלא לבדוק שדהו אסור, שהרואה אומר לצרכו זרעו כדי ליהנות בו:
+<b>אחד זרע פשתן ואחד כל המינין.</b> אסור לסמוך תלם אחד, שהרואה אינו יודע דלבדוק שדהו הוא עושה:
+<b>מותר לבדוק בתלם של פשתן.</b> שהכל יודעים שאין מתכוין לקיים הפשתן אלא לבדוק שדהו אם היא יפה לפשתן. והלכה כתנא קמא:
+
+Mishnah 8
+
+<b>חריע.</b> כרכום יערי, וקורין לו בערבי אלקורטו״ם. ושני מינים הללו דהיינו חרדל וחריע הן מזיקין לתבואה ואם לא שבעל השדה זרעם ורוצה בקיומם לא היה מניח לאדם אחר שיזרע אחד משני אלו המינים סמוך לתבואה שלו, הלכך נראה כמקיים כלאים בשדה:
+<b>אבל סומכין לשדה ירקות.</b> שאינן מזיקין לירקות והרואה אומר של אדם אחר הם ובעל הירקות אינו מקפיד עליהן אם הם סמוכים לירקות שלו לפי שאינן מזיקין להן:
+<b>וסומך לבור.</b> אם יש בתוך שדה של תבואה מקום בור שאינו חרוש וזרוע בית רובע או יותר, סומך שם זרע אחר, וכן סומך אצל ניר והוא מקום חרוש:
+<b>ולגפה.</b> גדר אבנים סדורות כעין חומה בלא טיט:
+<b>ולדרך.</b> אם דרך היחיד מפסקת בין שתי שדות מותר לזרוע מין א׳ בזו ומין א׳ בזו:
+<b>מיסך על הארץ.</b> שאין נופו גבוה מן הארץ שלשה טפחים, אם יש תחתיו זרע מותר לסמוך מבחוץ זרע אחד דכגדר דמי:
+<b>ולסלע.</b> לא אצטריך למתנייה דאין לך מחיצה גדולה מזו, אלא לאשמועינן דאפילו סלע בעינן ארבעה רוחב דבפחות מכאן אין שמה מחיצה להפסיק:   
+
+Mishnah 9
+
+<b>קרחת.</b> מקום פנוי שאינו זרוע כשהוא מרובע קרוי קרחת, כמו בקרחתו דהיינו שנמרט השער והמקום חלק:
+<b>עשרים וארבעה קרחות לבית סאה.</b> ובכל קרחה זורע מין א׳. ובית סאה הוא חמשים אמה על חמשים אמה, וכשאתה עושה בו כ״ד קרחות נמצאת כל קרחה עשר אמות ושני טפחים ומחצה אורך על עשר אמות רוחב, כיצד אם תעשה מחמשים על חמשים כ״ה קרחות תהיה כל קרחה עשר על עשר, קח אחת מהן כדי שישארו כ״ד קרחות ותחלקנה לכ״ד רצועות נמצא כל רצועה שני טפחים ומחצה רוחב על אורך עשר, שכל אמה היא בת ששה טפחים הרי ששים טפחים, לעשר אמות תן כל רצועה מאלו לראש כל קרחה נמצאת כל קרחה עשר אמות ושני טפחים ומחצה אורך על עשר אמות רוחב:
+<b>מקרחת לבית רובע.</b> שהרי יש בסאה עשרים וארבעה רביעית של קב תן אותם לעשרים וארבעה קרחות הרי לכל קרחה בית רובע:
+<b>כל מין שירצה.</b> ולא מצריך רבי מאיר הרחקה כלל דכיון דמרובעות הן נראות מופרשות ומובדלות זו מזו:
+<b>היתה.</b> בתוך שדה תבואה קרחת אחת של בית רובע או שתי קרחות:
+<b>זורעם חרדל.</b> דאינו נראה כשדה חרדל בתוך שדה תבואה, אבל שלשה קרחות נראות כשדה חרדל בתוך שדה תבואה לפי שאין רגילות לזרוע מן החרדל שדה גדולה. ושאר מינים אפילו שלשה קרחות אינן נראין כשדה כיון שרגילין לזרוע מהן הרבה ביחד:
+<b>וחכמים אומרים תשע קרחות מותרות.</b> ארישא קמהדר, דקאמר רבי מאיר דזורע כל כ״ד קרחות מכל מין שירצה, וחכמים אוסרים לסמוך מין אצל מין אחר אלא עושה לבית סאה כ״ה קרחות דהיינו חמש שורות וכל שורה מחמש קרחות וזורע קרחה ראשונה של שורה ראשונה ומניח שניה שאצלה בורה וזורע שלישית ומניח רביעית בורה וזורע חמישית ומניח שורה שניה כולה בורה וזורע משורה שלישית קרחה ראשונה ושלישית וחמישית ומניח שורה רביעית כולה בורה וזורע משורה חמישית קרחה ראשונה ושלישית וחמישית הרי תשע קרחות זרועות לבית סאה:
+<b>עשר אסורות.</b> שצריך שיהא מפסיק בין כל קרחת וקרחת כשיעור קרחת דהיינו בית רובע בקירוב. והלכה כחכמים:
+<b>בית כור.</b> ל׳ סאים. וטעמא דרבי אליעזר בן יעקב לא אתפרש: 
+
+Mishnah 10
+
+<b>כל שהוא בתוך בית רובע.</b> כגון נקעים מלאים מים, אף על פי שאינם ראוים לזריעה עולים למדת בית רובע ליחשב הרחק בין מין ומין:
+<b>אכילת הגפן.</b> מה שהגפן תופסת ואוכלת סביבותיה, דהיינו כדי עבודתה, עולה למדת בית רובע להשלים עשר אמות וב׳ טפחים ומחצה אורך על עשר אמות רוחב, דאמרינן לעיל שהוא שיעור בית רובע שצריך להפסיק בין מין למין. וכן הקבר נמי עולה. וכן הסלע, ובסלע שאינו גבוה עשרה מיירי דאי גבוה עשרה הוי מחיצה ומפסיק בפני עצמו:
+<b>תבואה בתבואה בית רובע.</b> היתה שדהו זרועה חטין ורוצה לזרוע בה שעורים צריך להרחיק בית רובע, ובלבד שלא יהיו חטין מקיפים את השעורים מד׳ רוחות דהתם לא מהניא הרחקה עד שיהא פתוח מרוח אחת:
+<b>ירק בתבואה בית רובע.</b> ודוקא במרובע הוא דבעינן הכי, אבל אם רצה לעשות שורה של ירק בתוך שדה של תבואה עושה אורך שורה של עשר אמות ומחצה על רוחב ששה טפחים שהחמירו במרובע טפי מבשורה, והכי אמרינן בירושלמי:
+<b>רבי אליעזר אומר ירק בתבואה ששה טפחים.</b> דסבר לא מחמרינן במרובע טפי מבשורה. ואין הלכה כרבי אליעזר:
+
+Mishnah 11
+
+<b>תבואה נוטה על גבי תבואה.</b> כגון שנזרעו כהלכתן אלא שהשבולים מתוך גדלן נכפפים ושוכבים זה על זה, וכן כולן:
+<b>חוץ מדלעת יונית.</b> שעלין שלה ארוכים ומתפשטין ביותר וכשהן נוטין ע״ג תבואה או ירק הן מסתבכין ומתקשרין יותר מכל שאר מינין ומיחזו כלאים:
+<b>ופול המצרי.</b> פשול״י בלע״ז:
+<b>ורואה אני את דבריהן מדברי.</b> שאין בהן מסבכין ומסתבכין כדלעת יונית. וכן הלכה שהכל מותר חוץ מדלעת יונית:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ערוגה שהיא ששה טפחים על ששה טפחים.</b> וכו׳ זורעים וכו׳. בפרק ר׳ עקיבא (שבת פד) דרש לה מקרא דכתיב כי כארץ תוציא צמחה וכגנה זרועיה תצמיח (ישעיה סא יא) תוציא חד, צמחה חד, הרי תרי, זרועיה תרי הרי ד׳, תצמיח חד הרי חמשה. והא דתנן לעיל בפרק שני ירק בירק ששה טפחים, הני מילי בשדה גדולה שיש בה ירק הרבה אבל הכא דאין זורע מכל אחד ואחד אלא מעט לא חיישינן. ומה שיש להקדים לפירוש המשנה הוא כי אנחנו צריכין שיהיה בין כל זריעה וזריעה רחוק טפח ומחצה כדי שלא יינקו זה מזה, אלא אם תהיה זויות בצד זויות או בצד צלע מקום זריעה שנייה אז לא יצטרך, כי הגבלת הזויות יראה הבדלתם ואז אין חוששין ליניקתם אפילו הם זה בצד זה וא״כ בערוגה שהיא ששה אפשר לזרוע בה חמשה מיני זרעים ולא תהיה כלאים וזו צורתה: <img src="data:image/jpeg;base64,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"> ויהיה מדת מה שנזרע בזו הערוגה כ״ד טפחים, ואמרינן בגמרא פרק ר׳ עקיבא דבערוגה בחרבה שנינו אבל ערוגה בין הערוגות אסור לזרוע בה חמשה מינין שאם יזרע בכל רוח שבערוגה זו ובכל רוח שבערוגה שסביבותיה יראה הכל כמעורב. והר״ר שמשון ז״ל פי׳ ע״פ הירושלמי דכך הוא סדר הזריעה, מניח בקרנות חרב טפח וחצי חומש על טפח וחצי חומש כדי שיתרחק זרע מזרע, זרע מזרח מזרע דרום שיעור אלכסון של טפח וחצי חומש, דהיינו טפח וחצי, וזורע בכל רוח ארבע טפחים חסר חומש באורך ורוחב טפח ומחצה אלא שמיצר והולך בכל צד עד שיהא כלה לרוחב טפח חסר חומש כדי שיהא לעולם בין זרע דרום לזרע מזרח טפח וחצי, וכן לכל רוח עד שיהא מניח באמצע הערוגה שלשה על שלשה ועושה באמצע נקב וזורע בו גרעין א׳ כזה <img src="data:image/png;base64,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">. והקשו בגמרא מאי דוחקיה לאוקמיה בערוגה שבחרבה יקיפוה ערוגות מכל צד כנגד הקרנות ואין בה דבר זרוע, ותרצו גזירה שמא ימלא הקרנות ויזרע הערוגה על זו הצורה <img 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">: או על זו הצורה <img 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">: והטעם שלא אמרו בערוגה שהיא ששה על ששה טפחים זורעין בתוכה ט׳ זרעונין ויהיה בין כל אחד טפח ומחצה כזה <img 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">. לפי שכל הנזרע ממנה הוא ט׳ טפחים בלבד ועל זו שהקדמנו יהיה כ״ד טפחים, והא דנקט ערוגה ששה על ששה לפי שהיא היותר קטנה שבערוגות שהיא אמה על אמה והשמיענו שאפשר לזרוע בה זרעים משתנים ולא יהיו כלאים:
+<b>היה לה גובל גבוה וכו׳</b> בירושלמי אמרו שגם רוחב הגובל טפח נמצאת הערוגה ח׳ על ח׳:
+<b>זורעין בתוכה שלשה עשר.</b> שלשה על כל גובל וגובל וא׳ באמצע כזה <img src="data:image/jpeg;base64,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">. ויהיה מדת הזרוע ממנה שלשים טפחים. והרא״ש ז״ל פי׳ על כל גובל וגובל זורע ד׳ בד׳ הקרנות ובין כל קרן וקרן שני מיני זרעים והא דקתני שלשה על כל גובל משום דקרן אחד נמנה עם השנים ומונה קרן אחת לכל רוח ובין ד׳ מינין שבכל רוח צריך להרחקת שלשה אוירין שביניהם ד׳ טפחים וחצי, וישאר למקום זרע ד׳ מינין ג׳ טפחים ומחצה והוא לכל מין טפח חסר שמינית טפח. ובירושלמי פריך וניתני ג׳ על כל גובל וגובל וחמשה באמצע כמו בערוגה דרישא ולהוי י״ז מינין ומשני משום שהגבולים ממעטים, פי׳ שצריך להרחיק זרע הערוגה מזרע הגבול טפח ומחצה ולא נשאר מקום פנוי לזרוע בערוגה כי אם שלשה על שלשה. וא״ת למה לא יזרע על כל גובל וגובל חמשה מינין ששה טפחים לד׳ אוירים שבין חמשה מינין וישאר שני טפחים לחמשת המינין. שני חומשי טפח לכל מין באורך טפח ויהיו בין הכל ט״ז מינין. ויש לומר דשמא ברבוי המינים איכא ערבוביא:
+<b>מפני שהוא ממלאהו.</b> ולא יוכל לזרוע ג׳ בכל גובל:
+<b>רבי יהודה אומר ששה באמצע.</b> בירושלמי דריש זרע זרעה זרועיה הרי תלתא, דהו״מ למיכתב זרע וכתיב זרועיה ותוציא צמחה תצמיח תלתא הרי ששה. וכתב הר״ש ז״ל דבירושלמי פריך למאי דשנינן לעיל לרבנן שהגבולין ממעטין היכי תני ר׳ יהודה ששה באמצע, ואי תימא ר׳ יהודה ארישא קאי פי׳ שאומר ת״ק חמשה והוא אומר ששה הא תני ר׳ חייא ר׳ יהודה אומר י״ח באמצע אלמא אסיפא קאי, ופירוש ששנים עשר על הגבול וששה באמצע הרי שמונה עשר ואינו מתרץ כלום בירושלמי. הלכך נראה שגובה הגבול עולה למנין הריחוק דאי לא תימא הכי אמאי נקט היה לה גובל גבוה טפח ליתני היתה הערוגה ח׳ על ח׳ אלא ודאי תנא גבוה טפח לאשמעינן שהגובה בכלל מדת הריחוק. וצריך לומר דר׳ יהודה לטעמיה דאמר בפירקין כמלא רוחב הפרסה דהיינו טפח ואין צריך להרחיק כי אם טפח והשתא כיון שגובה הגבול מן המנין לרבי יהודה יכול לזרוע בכל הערוגה. וזורע בה ששה מינין שלשה בשורה אחת מן המזרח ושלשה בשורה אחת מן המערב וכל מין ומין טפח ושליש טפח רוחב באורך ב׳ טפחים ומחצה, כזה: <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAALkAAAC9CAIAAABgXksdAAAACXBIWXMAAA50AAAOdAFrJLPWAAAACXZwQWcAAAC5AAAAvQB5fC9BAACAAElEQVR42u29B1QUSdQo3IOurru6Ztesa845u+acc845J8xZUVQQFFGiIEqUnBEEQbKIEiXnnHOGmZ7/VlVPzzAMMLp873zv/K/PiDU91dUVbt1c91L8xi6aLfH4v3bhFmia/rmHcH3mKVrQDVq8gqR+SqjAtNawMi38RjfWcvMXr6nJoRt7RPKI6g1c5Ce6mZZ5Tb5OOIVNT3j9tnkS26OkG2HDH3nSPceTHpJoiYv6KxdPGjimpR619Bvjf+o5uqlxCeaQ1wSQSQI5njQdEn2QElTg8aXdXrwWn8CGO5v+BeD4r+vN4/NbDGLolpsj+tcmlv7phWgWv1J0/dqWWoc/GJ+vzrHjlgfDnfJc64JUi6gQ7fBA7aRo/dQ4k7BANU+Hxz7OT2zeX/3y+Xl8sEFS8Jvvbi+cTG7ZG952MXtgrSXr/O6uv61SpLt2WpBBcawtN9uXVxKT9+M9Lz8IloSuTMuJMAj3UE7w0y5PsOUWfS9NcUwJM0kKMcqKtixNcy5JcypOdYQC06264tIUJ/halOoE1dKiTAK9VV1s7wV4qqbG2NQWecGnKt8DPtwSH7ouG+CeWxVVnOWen/axqsBNdLQwqKpcd27+F26BH59XQpcE80r868q+wd+S9I95CVZ5SeY12R/zEs3iv+pE+2slBOpmRphkR5hlR5mWZ3ysynLiFn3jcwv4dC2vLDo/zjLKXz3l65vSOOvarE9VSfbVqfbcDJfMYAM3o+shLsow5MIocygEOjzJCjGsTHIsijON81dN+qaaGaqZGa6ZE6lTGPeuON6kLMnM3/5OynfNyjTzilSzylQbbsE3mCheZTxdnVqabZ6falJb7MivSeHXZTUDFtWp0lJPWjJYNAorwhJzyQgKlKejPCVycSgJl8Sb6D6n0Z/gFY3/JH61afwnDqcV7oAMKUvfJkes28IvMiKNS9+eWDMyTc9Sw5bJQJq7JDXboK1NSwZ1k2Hed2bfv+0Fz86e1M5M+7qB9sUje6bNmdFl+ri2S+d0U7y/87XqCRdT+Sc31/3w1U4Ns+LR1U3AFwMrFdlu1K9dnF/6SbyazM/MkYzUnZP55YVvyYvT+ISIjJ3zMyNqfFwy5CankUabnYmNC4YXJHpKpFsEVnjcwkC2dvc21IBuaEOPHkj99dtPL33DmsN6U0N6U39I/lk4+DkTOq1bPEIqrNAk1hJvmfOfIPnX4UOGs3F+X9EV5bRUHyTtrmF/N2xX5pe7P3V46xC315LxSl2+NyEMM0a1ko4lq2uUttUVo1u1mdK0wi0P4fPKy3K9a3IDMdBW5iS7RHx5nxxlkxbpRN4ifEFVemnON2AUIr4Z2Ro80VY+E+Jryi0JrykMgx8DPxtqKZ3We3UtPti6LPtbdV5gYZp/ZoyLzsvT3k7qloa30yOc+HWlCaEub57fUn109sap7fDxcdGFz/lDC9SUjgT76Vm/vzNmAPXV0/Ddy2vQYPIPNwPNW+FfLEi11CjXUF9LrWeyLx+fszNRSAhzgs7wS6LospTaLD/oPS83AP0tDE0PtYE70HNeeRq/OptMC780hS6OzIn5kBHvyKuMrcc+VMYL56T4S1qsfcIPS7omjQy/PNM7NdwhN94lN86tKsuXX50JN7kFQXlxLjFfzc11b9jqPyhMdoU5TP1hG/fVItTjtaPx42C31zrKZwNcNd2tXjmaPEwIsnaxUbA0kX/57LjcrZ3XLq5ZOqfvgn97AJ26dW7d8V2zx/zz29o5A1jg7tmWqsn1oBvCiqPxTRb8G2OeeeURbNlY63TLypjSMOq84hA7w/uIKavJg3mpyvETf7wihQViMZhu9DU0WccQ8q0oBdFifk2O8KUVyfXkxOpCXlEYrySOX1vYGEuIhH9edVMjpaWSvOimutz8tDarLqIlKYo+vFdgOUUAYQl45frJeaTG4G4cckdf7cS/U9oc3zfNxeKevdEV+DtrLOVgcvP967PnD02Hmq+fHVR9tPXh1VX3Ly/QUz3qbifn5ajgZHZDQ3Gvqe6Z66fnXz4xFWoe2DJU+/lBHdUDvs5KccF69sY3IgLU4oL0j+wYeXjb6A/vb4/oR+1aO+jexWUqD7aZ6pzztHtsY3D11eNdUNPy7UUov1U7/sNP64e/9sj+qIcXDsx5eneHkYbs+YNzHl7Z8Ebl1PGdU6EAn52rhyvf3fle++Ktsyvuya6BD6BJJ9PbMBx4u0x9Yt2/M6K2U4ZxFkz+69LRBZlxVjRdnhllAT9ZvrlronkdGrxwaP7utaMfXtkEONnZ7PFL+YPbVw7ft2Ec3D+1ew7s2vxE14xI66QQ05xY+7x4xw+mcmnh1l72St4Oyr5Oz1/I7QLB0ObdjQg/vQMbRz66uv6Li2qo99sIf/3oryZx380Sgi3SI+0BYQDcV2b51RV8pcvjYEvAV8Al8JcuCU0MMX/1eKer5ROQ4DKj7aO+vgn1fvPJ5qG/yyuYxm/uWulRZnA/NvBtRYYnt8gbGoFRQJfQ3sn0AIpRkPQRnoWJUpbbUpDrUV+VJQ6vRcmeZH7unFsupk3AMjOPvntiPkE+o3pTomJRz/YM+duzAWGnKydnAYqeOFQChQN2pL1AwAAGhVxwp/vvFABZ40RapkkaLkMqjB3INEIY+8nDqT4dRTg7ToPHOfUIORkRCMO5cTZj+jVOyDm/wrR2bOTBpdNRZ9tx6jGhQ7tIfsfwXqiNdphZ7NeJGt0P3emE2YLxg5g6MAMw8M3Ley6Zwcg3i2f83utP9IpubdFX4C0HdKGObB29d0nfDbO7PDq3aMoQavuyXlOHcgb1YPo4d3KbJXPaH9g68sa5he1lqG2r+18+vUj2xMJHt7cSPORt/4LMfMDHlw35FQQ1R9cPF2Iemp8ZY8kSo4ivr1Ii3jWBFWkpdOM1BS4zx1CwcXlVSYBXeBWh5H5Zlj2m1jH82qyGOjG6Ohk+EvFmebYz6XBl7ke6LjfMTx1uFqbaFac71JUGVOe7ASdk8vqEGFUlXE9qxDugpzHfNI00Dz++sdTL8V5Ogml00MvEUB0+t4wAAWAad+uHgN4e3Vj5TG6j7os9b9X2GWgckbuy9MbZuYDw7AxvP7+/+9rJJUCbQ700TLXP3Tq3aNPiXkkhRjHf3pZnfKzMcgv30SpKdpw5CjXpZnUfvuYn2LnbKOQlOFfn+gLOQJxHSTC3+Ktw1LX59elXGbc8uDTDlubXsGQFhjb4b7RbGswKT4y4cEuYeUZqIT4/M9YM5qqiwK2myJ1XHf3B+k5SjImz9aPFs7sBziY1b59bTSYtIchAMm8rqsaAr6+VDrTHBQPVw4umySSHakK5cyvqs+0N9OKK6KPbBrpbXyPPZkW/87S7mR2F4Kki3eLD+wup4TrMwPMcQjwV0SOFHn8J1qw6x0YawwQ75uIUs8wIvYaVoaur5/2JOhBrzILU2QNjhQaEkqB3r/bDfnJ4e0p6FS1aV8tHTak1hc2UkK9JQW+D3VXIveBPz6synQm76mp2Cwrp4UZ71/9DFgw+NZgKVOe4s82k/TB1MrlVnYfuVOd5BLq9YH8Csv5eh2ENYY+pKW4mI4V972yB5v/tq/2HdwwmFb56KGgqbcfzXggV4n1eQTHWSxUW1//DQyirKWxRfbQRpu6F/IaKHEe4o6dx9KsnWtyxgxmsATSXAYOqZDHEwMjMLKDsWTscvu/fMGzd/O7A8hHMde/CLFv9U1Ce8A+q/939MaEOZHWJNmnL0o5QhgpwrZhBkZ+Ubi9lQYRAYXEyYgg0nmwg7314ea7K/ZWECT21e2iE33NSGSDMwegs6SrpWF3RJ/JTXqIZKQBiP7pjaLifKvxKQCThuzaUiUwBNNHN+mZxvBlae9Nz0jPdUF/ryR5pagKe4Bb4EKiF2dB5uuejKSMioO5h/ORpI7dpYTe4CXdWzUK0w/rtZY0ne+CnDvgmO0ACIoCZkEptcS8inBL6RdAwpp2tAGJQmUNpKe8CZEzoqSjbAGKX47tzUNi6uAvcvHNoCrRwV3ausALum/yNxXXln+HrEMx1vHp6kEDFpiWDCGblFQeJ0RHBaxiFhcy1g3Pg65CuHNVbmxCAZn+00jrJTI2HMsv8m2scKU+2ImV3s2v+9vfpsgQ0vFyPF7dX8Uqi2AnNiTAQhRX4aUJfjs6TreTm8c2D+rWheBWJqUFaUGHvyu7k/shu1AeDs6S8ZQGaYm4ew5T52NxB+y/dDm6avDxQmmgBTECcP5pB6AaCqnxf8roIz+dQvy9F+Vnd+SlYeXxhuTRyBFR7cGYxVAr1UTm7f7yF3qkIX9U96/smh+thbvoB3IEC3CFjtzeW/bsdVZn8QRdghaKWT2pHlmH5BKR7+v7hGZRP7xgPq/Be9QSUS+Pt4X5rGHs5EtM6I+QvA+SVdDLYG/ETWsp71BV3kv4ArQS4BLQP5dmDqSgPVKE4xvLuiVl1eSDM8+UvLdV8vIM8BUQcCsADvXiE7gDElOZ8hsI92XXM5sz3pskkCGGFFlXwUwtGtyFf541Ew6PLomrTPpCqsCr8qmyG7oS/g7YqU23M1A+HuCkCDBH44BZ8E7ceYxgqS7IEYJSgpcn3LokzY9vk15U2Kd0JaQcLK2LEhUASfqaW/D9/EPXF9KZEA71EaIBmFS8ua8Lcyvbk7LbRTagY2EvzyZYGPBNfTOTmlcYLC4Ke42rFwrkq9We9BaDB3ESrJqThuiwvyb+IWIuy4y1ER/3tMyJGPk6Et6UyI0wk621Z0WBUN4o8iaBeAEPvXxwBekz4fbj5zZERwQE+wt1USDn4w1P4SXYXbAtq/cwOaGx5AeQngLbiGGt4lsxmYZR5tKcaeT3QiNkjmHm8sGsUIE8Wbr67MEyD5sONLB6K9lE1VEbwEeejCX3Wf7pPbDyVSY5iizerD/XpzXnpFT7Qz4u7xkuDga7sm0yA4OmdlQrXFtJVCbmJhtArlhxPHQ6/1u1d1wNuYkxzH2qiHZXhMmswB2aVtONheuPU5hHlCbZQtnt94cDK/pEejAxyYf8kRI+4BVBeu6D7vo3D2KVNCDEE5mZoLwrEInLTVOe80u2NaOaxluiLlQJSUdoq9WlLxfogJSygrjnjWgEnBUL1F5dnRPFBxj6oJxXkrc7ACiYyd07PlczbsvaFXr+jO8BkDO4gQ3gouG/+6ji78Igt8NMmMiDevUXkvt3rczDbY3ow7WCBI5uYJ+iKdLo0mtSvTnEUlU1mD0b2LyCxNWl2wgdFKCtbzo82hvK7pztROdIyxksdCghueCWDO1CrpyLIDrBFxs6cMOO6dCQlvX6IGL1Bv1HGChikeM0QFVrwurWzfpcGtC4fQBsDpp700ODVnrhvalAAoZftNgDQy4dryFhAIEB3aoughwzDJ2C80NLaykN5PZaHJ/RB9cviLEkjZZkf4X2knB1nzatOJQ3WFnhzRCaKKdeVlsU4oG60Rvf3LEHKjpObRzNd4lB0ZQr8f/no7JVzOkMhMvANEmI0T5VkfBLwxayUw5MMK+RN87GOn60a7KLy/Nq6uvzviJ//bmj47AhpTu3elgQ/XTLUtO+GER7q5YloQycFvLXTuehpLkeaha/V2LWAzvJtg4fEzfZdPO633wXDe3Ru0eH1/Uh5YAdK+foyUj69fdi2RZ1JGRigFVNbEU15baaD+t1NtGBIwDEQov4nbvDmkX+h7Kx/Hd4L49kwG5g7HjALSueWSO+Sd2PflIv7RklT+dH5eb9hwnpwU18QEhOCNAjjj+wbPDo5VBvu0OiOPMPXp5hlROoxBrhcH8AupKlQF2XYQgyhyQsApMIT/HT79NxErFWDy/rdLdj0fKwUZlWmzmbynvbPSDk5zHL9gt78qnwo75s74IvRYyQKhNp0R7sLIa1OFOVhg5DN6jk9MiKt0R2swrlzcSn89XJ8AncKkh1EJeL6/isCWYZcGvd3EwgFYox4lDjr+jPEkNLaLI+fU+lXZ4u8myfZUY3VkUvlmVOLeOHlAwiuYvjoMOMbh6YTZJ4aqFebhTZKb6rVtV0Tpe9pbbq9k/4ZaWoaPN/DMOwVIbySAEayBVGOWwZjyU8wBnCBwpPrCymKErpBSfBZ5POKfjBfK9MQ51edR+aBiN+kmrejSm2+P+IB3LUQThKoYSQ6+FUnfmp4uyj5A7ckQmC7SGTlVgYF4vuZcVYEz7VvwF/i77XlrG7x6eX1BHT2LOnOwpCb0XUhUgWB1kUZWQM6UGRs5D5gCAT7mqcxDm/LsswzhuAdgHVcZJo2zm2/a1l3Af/x3NVElvRSXnZGVRrDrznqH9d7upXM7DeXu3tXdWV7XJpozuJCXKeB0ytuDslN2JyBiNHjjT/lpFeaZChNzbPbxxNYmYqNDxmheiAGIpXBVCFuBkSoeGkRqXb7xHQQ2Ug/AMtOHswhEwIFxKvGoHEpXFvJ7un0cCNidYn8YiCc/8q0mEAgYZSv44vi1E9XTyz+8lENK5NCu7ehzmMxtjzjI1R4cn0tWvsoi5mjKCfTW/Cuh1dXAU8DHfji+lzn+SGYt9Qo0yEDOF6eaiePzyOD8v6sRihMl98J9PBovqgcVJ7KAheWmZG65c0jtFR7Fv+FumUlBwIOOwbgVVkyCWIOua/9YBt8Pb97lAj6YtQ2JfEmSFWD4QyWTYwX6dNOWB7QgS0zagMer4TUr85A4tIPT6TacTM9xy0NhpsWOgfI8hbGMZrlET1gRDWktQ1zW/FrcxFIqexgJIhmzWm4Aq8qShpYWTCpLekkGbWn5U2gjON6U4Bv4KbJy/0LxyL2HzYGqQZUlRQALKAwqCtSBdUV+lw+PA1oWVLQW6Q6C3iN9Pr9KeTdVxI6fQTV60+ZEJ83WPMx8PDWiQgHYdY1M9oeiA7Z4TlxTiWpruzEBrqrYmUM2qW3zyNI3bS0d12hFzurxG4AhYXT/yBjWb92aF0NksxTk13EMI2QkyM8hBBWjs4nUP/DRRHjxjAX/StE7gU6CkiePBz04SkBDqRbNL8LQibBorCxYEaifZVZtJEWpkOM7n9jVotXFm2qvvfZ7WWkC1+d7oe4MsxNj9aUueZeUrZ6feDWCUYYeXFn8a0T49gVkj0wMj0UOPYq4Ejun50Cq/v1wy0ycpNXiPMFOR/PCzJRMegHwcpPXOUZFtJUI8p7RnnopkjgjFU7kdlDdtkjk5hqICcLLNiixwtAjuWJWP/jA3WJ4IPE2ihTgAxxgMa4nNwnDAehR73+pBZM/gsKUYEI4DYu6QVdsjG4ChNl+faSQJuHAOj8oel/4MKGpb1IRwb0p9JTEZP0I8ycNXax4xDCCrCuQn5F4SBp1Eh5D+N1gbmNhu7vwM9L7+sPINKa4CGaFp7n+G8XdNLF+DRmniwQkNF8ABHDF9vIW6BMdPAiamJpr+gAFWmq7V4ziAABAAoQVlYHCMw40r4r7dRVQJ1ZMpEBqep0u8pUG+JCa/XmDGMW4Ba4W94FHpZXjpBZUaKN/KWlKSH6ZIbkLy9+DhwkxpTmutegXJPnR2AlHbOroheQJPiJ2cyearUFnqRcku4sUKuUCW1GdDnDn1V9I932+IRsAh8cn7E2XQn8Csi0rEVX7dE+8uR4LLYtGUvtWNjD8Y0slE9uGq56cx2hO52w0oU00Q7zLiBII1b8mzYwKIQ/QALC2l73Tk9neVusCuNVp1uzUJXwVZVfzNi3fGxuVqRYEEjKCNUBlEPuzx1NrZ7RimYcVCwSAl4RHgUajPNXFWNWCMsmArWo2iv51dK46bMa7VAvBWlg5fTeid3bCsXjG4enkjKReBnSmeI44HeqE97EvVqjNahId/KwvMsgeRgs0tOjS+fpHiL4kE2NpMjgN6zgzedWkXLqD2uhErwy/o3KmR9+DP31d3nlavmElH2dlfIS7bBc7fnJ5iF8EAMUZS4wJXqzsMJqCkxN7sAXfw9txjull0TeFjMTBJquHEM0CEYLu4Ed8LQBFLEDSNSRsPo6TKQPQJmQGzE1ydheCFZKE03hzsPzs9kKG+YgZUZaMNNFUT0yX0T9EOGphHDmnN+JXovUifdDW2HrgvaJX9Xw/gZuhgLCR1cB9FN50W9JNcaiJt1VlmphrLFfmprbl/UinbyybyrAQZwP0nuuntquOtUe1tFa86zuI6R9Xzah9RyklOPb6Zy5c2w2WRtgVroKZmnTwm6923EIv5IZYbJ0arvRfRBs5WP9Sp8/mGrtkdfib/zqTAZWaIRIyA5HJrDafFKuzHFzsbgHhW5t0YTfOrOQnUxYwaG9KNHpHT2QAmaWMIg/wpBwHvzVkPy6e9MoSXilJpOlQaf3zoQ7m+d01n+GhGela4tYPSwwJWTwQH6A84ebhJgAslG/u4lPbEC1hUCeSxLek33s8PYUEWfgGtWdYkH4xtGJ7HrrP0PMRJg70gUDCiHIYNE4cVhMCUJaRY0Ha0Xv09jmvng8ZaaOmFwv25twE4QpAis1GTakmvL9NdLDSlyQ9i3Z6dLUXDSd4W25BT7EXAWUPcxT6PYBKAT+junDGd4dKasIlSEzA8JwQyW6kPVmPDR4IUCnMAEiJEbgtuAP7wXGlldEBA4Z5MlQEkpgpSrXPeDjcyj07YTw1vvX5wBEgHeBB7u2of5qVQ9W4O/5MwuJ0SA1xRHqh303YfBKbxHzBc1lYIVXHMLKzE9ubIE7/TpQLgayxHoC3Ezej/dSH2fi8SV55gFPxyKbxnwD6rLs6lGQBudc6pmZMDTAX2LrZ38A4lXPAwbPwvUzM5t3KxQwUdXZjgaaB6WBlVXzOhKjJhJ6MdUAbgO97vgsKM8ZgzAHzS0Y/jd1//xCxOQenwU10Vu4Batmtd+9qh8xifs7Pen/FwextPiCyi7mt0hZ68lOIgZjkjcTZB/Efvq9g7dkRaFyXoITiNCMosFEDsgQKYNUTGgQKfPLI/FEeREyBDTIweQm0WWwG8/W6gGiU4kfm9LbEqUvufISkPJn3hiO2t21rCaRkQ4SbB+eW8joELXPgHzE2JxfHZfdNb4mFe0h1XtrgcuDDU3W5OqhcTePTcLmGxUWH6B9LwlWgA0SGKh5mJAz1rU4/1dlCYxgQmyTLG0iAho7YMIwsZamqhQGr3z3U5Eer/zTg1K4vUKamrZGF5Bxw/iKmJoASACRS1EP+TzYygjz00JJFYYh5Fcw4oEySMsw7ig/TQA7oFDYwTmK0H2CPgFt2Ojfhtt1eQivVGZ7MwyWwKEJMA07pQQKm90bIjtKpigf8cKBXq9J307smCqGD4gcG8zaDvMTkeA0+G9qz/q+qNBJnBY0Vs4MNmB5GoafZdVHtUXcAj+CV+jSWGSh7EFNG8QBiRco1PUjkxG6TrJi26Sxjh/RjuvLDJ7v4QiUWkSm6Ib5RGIfyYkw8DC9BgWi3Pvq9BAGUhj7ntX6MBy+s5y0kMItgyE8vLVKmrruH5ALRFKY8cOrq4w0ZMlN4CLZGS5IdiAdIF5n1Xkenx0ekp++uSqDPMzgwnAjvWf7a7IZ2djHXv67G6O2P7t7nIbCYYGO/wZwCwhHFwWyk/8nmWFeTVqULfSceKiVYHPYyjldCT+LuPvHu6B86dhsE23k6aHyYNtkzELNmdBa5fFe0smsdBegfWbvbpCpuye7RgzU0ANA4Vi84u+OOJ2xAynVx0jO/GBwFjgyUvWd4t6r+6eQsp+VnJf5XUb/cWOt9oNtxHXhg8GFO8enpwZpkSV3NZEltpX8aAPCkwLQIEfR8RSwL7uWdgCsc373SKScdX5ENTCDyV+YlxLI8LwRHmj6Fo6lWHs1lPKijHxs7iCiu3sUlqRQOc5PA/ATtL97WU8Gr3irSnNaALrh74yWP+yrljQifVyIJuuSjHRx9s/Wzu9z6+wKp/cPnM3kc+KcNi4d+NkO6bit3wFN4fk5vwzx1iDPAjQQRS2y6ZhcTw83EjgehJppnSJ8LlwgHH1z1yJloDXEFdLd5imZKKSUwzMFdwCpsMbXgmQndjJBeCZOu2QqoLdi/Mq6pf1IobLApzzPR+76RqJcUb6zjd9QF1eU6kTkNKhhZ4rwZ//O1NtX+xvOL6+usNkZ50n63dfmZhcBlm7sQeQfI1DkAAVJ/sbMES/P19/+fl2uh0C/90LMwCRCmHhE/SX6ovYyVGqitZRohdhuuGVfpTMHFIl6mE8ZJvS7/h2vHzB/UAboAYoAnASDZWsyEXFpgJht38qmhhqYqB9ndRtchnWlAEqIrhZWqCLH284QidyHt46P/GKwa80IQDxx398TmZkFLBuDq5EBDAMU6P4K8y686EC9zBhLNIeBel9dEV2GOuQUkhCjH1tAXmqieUGMWiFdMuBGdpDE+xLZrE8gbYGrxWVktsbuFKVx1n1aMfwOyIHEAIQcRAZznl5izge4mlwe2IE5VwLYBejOuV3I5cJS+yA7NZ5WV0rijdgJRy5OAn6Irkxj3I8zXIhwKGpXq2+MzGOV0MTEzcyRFsGCPMDwqBGa3/1Pqqzoc9NsNXtNweceeeWBEtgpSbQf9vGdi0vvX1v3zVubWxHj7qgkf2uTq51CcZZ76Bc9+KtwbwvcIcLd+mX9T+2dxDqmAK0hy+BoeGX6CIoITbzSsLfPD3jZyLG8LaJudA1U/Kc7klIBfxC8wvAxAikJKgAH0+wAGz3XLrAU3j67hjTu6/Rckn6Fm8fCSuR3QwIrH20Qnzx3Aof4r8Ab5E7Nq7cVOBTrI814LtL8IZ2JFU0H7gNjy+4eIEakUBhrJOqnMnc0w2+L+sfA1br+tgMZnvGt7EIh+VwAKwKnJwr6RiwPqCd5AQB2UHh2FbEdMhSnvNhTLFZH/Rg+wnA3TB94hY0jT56oix3SXirumTqmFcHHiErO7BTxTWjqAxhCiKoimvi05iXbM3Jvjit8WCd7VgiqznRmFfys1M36JAB2qSv4EuGL5KAAV6REGNyNs2nJQNZwxurigEMKx9rR2gJPYE1A8IHyrrWDCN+tp3r0OPbnAgRTmEGcMhmt1ZMb20jPveyVJMEKLfRJiAwFoZ8HvG1UoAa2jFj5WskVxVrC5Cb4aQvNHy7KUQLfreoUx3gfTUI+QPRwNpRl5R1j1T3hHorYE/YOeRYzLnjvYvGY1XISmsK2v3xCa4l6ORgSyFzQGW5xJOt4hczjGLEBlHQSePWO6UER54SObajqct/6e4vbCPvCmzlGgt9GY9sx+DsS7gYLDhLXFPsXpn5kvZ3bYZoOUII2nr1CXJgpw+TyKpGwIzKoZ7fXsXrb8dhkTdR0gFAZYzV2RWC5DRpLW6IOjXyMVNBhJQ4ZPtp4h7FXCbIjcihyoA4JAWuHiE5p998Z0zTboIbCUfKr5ZurEvFKAUdAdNNTXaAriya2unB0glhVwOpHNg+r5+qRJeIkQcRXCQtQhZT9W/6ZNITBJXVlvkGejHEx3E+1MMWSebD0C10eJ+KgUiJorVbEGif08xj4O2tg4jbm44IcBkZS5HCNNCoi3RcHiE6dlsJg5f3x/m8UBYzke+3Lp/bMYLEgMLbw8Ev5/bDLoXOARMl2XzO/m77acWJMlr+y6szucQJyimQLD9uHrO16/4ZhmB6h/XDhIKPjPr5z6pzxf7A6jvJMJOICMwT3yQaYM779c+x+RLoBwjwpd2tLpUQYEfB9IbcNasKvE4dSBH+f3jdZlF/Re36KwIqxxnmxrYJN5BhjMy56SQ7wxGR8sgxwONDLqMDXwKktnP3b9g19CB8zoAtn3kRq0TSZLcu7wR3ilrFu5u8rJlEnNw3v0opSurNjyfQuK//tDpzXgsl/DevJNA4CgrbSsRmjftN9fpKNybBvS+9xQ6kxA6h50xBDvWYRvI1atbAdwNbqOa0vHplydNvAfat6PTw/G0TolVNaLZ3adupQDkw0evXpuf5OTz5aXvdyvD9xCMfD7k7MN82vrg8vHp303f2x1bvT717th2oOBpdzwoyr0+0SvJ7ShRHcnIDy8Lf80iSGptSWE8CC+fjiogp7BjBEWfbHo/tGw6hfKa4DZHBLdurRbf2P7Rm4d11PW/1ToT4q+XGWxM4c7qsZ4qmeGWVVmuac9gOF9AHMkZ9ghx3hnJJCjPC8nxa6NZVGVue4m2pfDHR74WGjoHR7Y1a0LbcwMO2HJTn2AU/lJzgJVJi+ZJ1q83zyYuzDvLVzYu2dTJAKHwqoQq43/FSbH5AXb+9q+Yg9Q1+W91GCuZcu5ddlSYi1hh3HGKlWbhdZmugAfQl4pSyTVdXJJIYgQQ7gGjmCsIqdOtjNuQLTWomPM6NCiAxQ60ZxSBAiXml8bbojCm+U4wN8e4j/26JMj+8+ummx9iXZiHeeNFIGbvp9UldTOhLxzUjn5WkD7YutKc7See2QF1ZrJvDMwW0DLp0cP3EENXsitXN995unp86dgJycQYz6u5UMMB8AXlBv/uS2BBH+04UiB5UBglszR5z+Zs+3dsJqo8EdqPUzfp+IrDdUN0lHTcd1xadZOzI3BnYXrzJxhPgh1uWT2jUWXKijiHDEVnv/8jgbCqRdvZgXMqvn9MAwig+ijm4NX9ljv3D1+l3aI7NDu4kHZRnUh5ozjdq+oXePv1rNmsTc37zm7xMHx8jdXGL85swLxc3qCpst9E6xsLJydieGpOZ6SIAVAGS2dWK0nDSI8071GBIr3l2pwGG0ALpfKe0igAgI7dENcgCMf2n3hBuHpoe7MYrRaE+1YE8dfa3zpGZylFVteQiUrp9fdnjXJAmGumzXejyjJLwvGm+CVXBhJxsZfm0mtzxYYHxHLZBDr0IVSKi6CP9RhaTrutKaFMe6uPfcBNsM31dhjk+rkx3o0tTELwbFUc4LxnWQ4SBh0Nb4uoutXEKobpifquazTXxuTkKQmr/zfW3lHXZGZ4E/42Z67FsxBLk6F4RzC4JK4uzSvht+//AMGClE1YsjM8NNWXJwdvv4IOfno7sjB2GFG5vK0j+FeGqbvb4EZbVH+3hlKL4GlAEsdJSP8vJ8LbQvyR76F34CuAG+wcXsQfx3YyjAnUA3tfuyq8iyw1d4KiPSGmSWlDBz5MZb9lVLec93b1Unq9ufnRVs3l89tGvUvWvLACwy483t3l+N+/HW95OS6bvzCo829ezMmT6e8nV+SM7jkd5OGkAJ8MobCbCSEGTA7pmkUAvC6ppqnwNUgfyf7yM/BHO9c8iejjEbLjNYR+/xLniSGBfhwRWCbUQOm4C4aPoWsUgTR3CunVtK7rBHA5/J7929YQjGsPH3riwIC1AhsLJ/80BWyw6cDZIjBBqUK/sms/YR1AdumaHmcdh/3z0R9ibqdqS4zLDt14UqSrMm2nRxEaZxzTdIASDUNMupkAokYAC/ErneTexLpQTqo83dEdgyHgAK1h+qE8exYBeVuhzvQ6sHZ4e/x4ryWE2Fg26Wj759Ule4vqUo2QW6lB1rP7o3tXlJf/jV20FZ+c42R4PbvdtSo3pTefFIKQC458jW8VXZniAWQOM+dkrwVISfLu4NDyCPlVxSYxkwzUy0VJbfTMp3ry+rqwxCO6bInaVQRVmI2NF1+cN6MLO0CDNMSJiNMhPxgBbwK1Ff3+DDGa0AfRGtDlRVuY/sw4D/yAG1imw3+WuM5hvFQXl3hT37hGaknLHz5UdaZsZYxgWJk7qhvRgeXuXBNqRDxGLhvo0jdq8ZhGbhM7KLzp0kQ9Zh8mCOt+0D0vwNFL9DJi/CmLheE5WXEFb4fBOdc6wsoK+NDrvXlXmlJ6Clig7RK8lxlijXNHatWdyPleebvfq04WBlTAaZ3KoUJo4aoKisUAvYQinYqgd3HPVu+FgpsNLHnXPLYb4N1c5G+OlBNaA7SLT0ZDTUSSGmV44hKHx0dT0hKESFemDjaNgVFZkeNVko7MUnc3mDV2dg7NAIOaazeCpyigvx1oBnkF8tc3yYA2sXGaBLzotgJUIrYooy1jqDhKxCn0B3RbWHjDvAuvndJTrxM7BC+C8GH2DFHwwAnWfGjJiQFojE6qnnjhVry+dWiigzQ6py2YPdPBLPEuCjjcQ14xYQ2I0I0KotdJOoRCrGqkayl4F/5FUwcDlvWgdGQEtyigliFHohXxgluoXhRfj72fkx52dgpXW9aWrGPeovQWUADn9btMvrsnzePDnE/FyZIeJng7r3XvUMryAcyW3FEUbq5xiX0EP/wpKTMogeBIXABQwsQpCproCBChKR/YSEeGGN51gxE0x80+ACOkWOcaAFDTMmCAGgQeHGOjLPyLzALYaHH15d9RBrnjKj7dcu6F6R7qQmv9FA9Sh5FlhVgS7uqdg8UNhl8A3L2xYkuJDhnd6D2AtXo1uaCoyBftpw6tiW8ejJ8kRgo2rTMe+D/boH/E754FNuFrqypCEQl6rz3YrTHcgx/3dqR9Yv7oaIEY7dsmh6W2QT8XxBJDfCXM+Z0BoJEXy+6v0t6O343AO/tjDM7aWnCaPH5GZ703VIkVNRhvTfUWEWYaFG6i+PJ8Yhk7Kzg3zHP6miPDd+NfoVSHJExDtm7aVz2WxsS0nUuDCKosKorw7Prx2cQ5elFEbbn946sSTOoSDKzlj1DDcvmLQZjF0FoE6sDzkfxNdTORLh9zo7xgpkOhU55AcCa4MlZGR2hfuM1iTLjRWhyevCfbSIbxqsWmygvr3hdeY0Z5IDfBBIxTml/rAmVsaCpI/APjKgK9Dqgkj/Uv4g9oMJAIGZVx5lY3AOBF4yRSN6MtwIOqHYEK/4flAUOz60ZXGvCH9tVj8LUhm3OJatkILdd3PCLVDUMnwfWv/qgFQmbHwodzu0utzyEMU7yLfhmdxG1ljFkhvi/0G4V9JIdqylwIlfhmhHRnYRdqwy/gOjIy4LivmBZrO68vu92xvhyUP7kY7h0nlkyzA1uhIXjTDlhLGUg+0dViMpjQ8liaUoZVxkgSNfLaNxL0sCoEEG3ikdf7ghbRsgElItylMnI9iMHUjwJw0oAE0BppCIRZgGqTNlXqWL2V0O7jbgUXJGkNWXgjROdDYADYe3IKk9NvAtjdeYNH523wxWgcsct6jOBHLBwa7/4rpNDqWuuFNHaYeZ1ikxrayTya0GZ8kQurvFinC5sYjZGdCRunsWmXueXlrlqMewJuWJ1jnhzDn1wmihNY6b+ak0wQ7rbevoinTAaakRb4tTzERfc/GowJedX1WaYZsTj7iirFjjmG+ajIKuOIRxLcNR8+DDHkL75vCEPX8f5/MaSfU0f93SfkRVim2zAdyyL/jJnIIMB29XxZwUm9AATRAHtJ7vlZZfwbuqy+9I/hYL/NfYtXYi9ouryn1wZjHwuYhp41Xa6cr628I68aYPpMhRfphYRKYBRD4+Z/nE3BjzC/unXD8+y93yLvGXo6vS5S8tJSFbuCWhtm9lWRcFmnHudChNZtyX+uHDMXWFPhE+6owX96WlfTFHaPr6LHCBiF/GoAYMBuNCJbuMX4FECiP1U6+VDvBri6EnoV6IZMNykAaFEjGnEX7FWOM0C03kFOQArCLIDDEBGW/J6DbzR1KbZ3S9tn/K/WOLz24bfXT9cNld4+eNpIDxvHxwxuY5nfcuH3B03WC4D3dO7hk5fRQ1eyx1dMfQBROpLcu7QYHA4l3ZuXB/2aw2x3ePcLG49uDy4pePNmo92Q1/YdZunJlpoHrY3ljW/vU5V5PL718cifZRTQnQ/agv+0HvYoKvWtRHFX3FvUDd7UzvkaiZHTmcEX1lFkz+a/2SnnOwWYAg0MF/14sx1rxTnOD6TZwG8ZoArfEY553fPsZa87SdzsVTm0eM60ltnN1F68FOF/0rN4/8mxls8F71BAqgUhAOD2SHGgHQxwfqpoToAyhsX9Zr08JuF/ZPgrHfvzDfweDyqlntR/fh3D+/cPoIqs/vnBPbEdqAVYSvc8YgdUufP2T2r/sH7hDtC9zv2ppaOLGV8q21vZHSRubZrbXQIFQG2pQU9PbJ9bUK11Z+83gJIAgAtGtlXy/7J/AUICTtJzuLEm12r+7z1V2RieclkIiR+j7CqqGJQ5wG2enfYdHUyc0ILJZP/G1Ue86g36hFo6nTm0ccXdt/7bQ/Fo6menBQd0FQmjKA2r1qAMAHyC83z86K81f9YHA23EPxq9N9F/2zIW6Pvzk/8LK6fmrbIF+bm1cPjbt2aNzLuyvvn54Od+QuzN6xsuuG+b/vWN3z4Ka+u5Z1v358kpn6YSvNo9MGUPJnZwVb3Q93fuCsdUpBdq7WjdUWrw4Hur34bP8YOJslM9rDjIAAb6JxFBDpmd3j1i386+yBsdtW/f3u1b7bF6Y/uLJw+dxWnz/8RPCVNj/Dr4TaPfwHw+fMoTJ3js3eNKf9sgmtdZ5szQjSr810SA3Ug6n4dxgTPwcoVEaoXribytvnB0DoAPiAFYVlu3167u3T8wd1pQZ2pQgQyFCcThS1eVH3y4enIRX2rPZEKQdgAZItMRjBdWTzMG2FXQAZ8Czchw9UGNNXBnjH8X1QMAASm67vH9QcrIVv3UB3N0BEywc9ITtpSFf0FAhlkvEKcaMiVynmWPv+yZFqyiSlWGmYTEbqnCQ8KZ15yRO6Lw4gUvUzSQqaRS04Hg71U8lhaCRc1DRRwVhVcpQoHBLMt9F5FXEMFZuc7ChTQD8ievpaRMXE6zdssf7hmLJofL8G2ADgEFCQH3wtmIym4IuLqmRYqclzF9PbSi8OSH8VJ+j/twbEyQHsP26uX8t2sn97kYHTLdOm8o35P5+ZqKkrMkCtRVaH7ZXy7RUdmdNbjNagLP1Tw+1Hzh16s7BCDhZwWg5WmA7xSjwsZFt2XTktDc3Q1a6tqZZdBrhWTG3hfvo4P6wXT+oXAVGoxQYmr7NAA9mlFYr+JzxpKu6TwK8TMIUyOH5my+MVbkXMoM6c/7oAIuPEZyWpuuzPLbsMbf4HEGqLN2itf7YF2ySavXkTmQb/xlOQFW3bEAopvkgoRIlu+i1yJX1TZeMhtAToldUP6NKS6/q/H1aIC/p/QyriPezXod7SA9b47qEqAa8UpX1is/rg7AMtPmW8wlijUd2pFsArdL0RAnZpcbr2vx9WLF4cbTEOAf8N9dNyFpzKYGGFDbPLgiN6Zaj3WxavVKR8FrqdtlxvNB9uXDG1Fd1cIsefYQWQH2GJQDfVUjDd8oxaS/NV0KzOvV0tC3+Pbq61Nb4uAitIKeXcUG+LlKHf37NarOJ41/8JVAwi/v6VvVpyVbnIEyBVEPy9pUj3/xANqstxacEGX93c2LKd7NmRstS/XB+vUAavTohtbIpfm0WOITH6lSR3Nh5TC/bmD4oa0plqKfqK2ikPxWd6DVt8Xf8nYAXHAWmxy+jZbtY9tmX4FQ7laPGASEZsfkELXdkGeKU2y+btLdYKUJ3hwyIifuO5NcXdoZvrcN/fRUwMUo+uUadrPr8405wNtNGsJqb+b9wGb6m3rizJoFsOVoLcFFsQVrzNb4sB9C9CDC3sobcz44HQ608GFtws5cQZRPh37eQSFq9UpnmRIwXsseEWkeNNXh5YOPa/71chEHz3foLOsFhfblCB91MKvf8DeAWA78O78y3YYLjLIxLKC6/If0oVzEY5aUiDvOwVJfAr6+b1YWuUJXuQB7bO7fLfVCD1rsLY98DeNqGw+lmg8fyAjmjHfFH5eXCjm+in6Dm3FqRBz34mAEyzl6/d1ZYBaBG8QqLyi8IK9kloEFNDNAkt4BU+Pnqpcm11o/uSFhaE8d/qQYB40Mcfn58pXF7UtLwgJQCS9kP8kEsit9hNFAKaRSfNpkJnaBDNb0GdPEzmk5tLWxBWHN6eanH9yjv1E0JYwcBgpH5Kgr/t4a0Thbq4mjzygMHTPewss0bBxlL8NLtOxHYqNWlozKdfWC0zTrdphzfpJpFHN1jX/wneNjvOqgUbfHxjqUT/kl8WwtGJxo71osViU7O6+EBofKCN/HzpyFJ2eJ+Mrjc29SLsN0/K5YcGm+BXfmFzcKtCGywqT7wdWkrQrNdP5sxsi2L4/OSWhBUvx/tUCzHgxFZXlO5UW+Qlqo1EgUjcJeSw458/OIc5x7VpCjs8lzcXpepNk+iaPWK+dBL1/tVBuoWWgI0LX5dvL3wR3QKACG3uWNijcbzzc/uV7SdxUG+p69sn1RZHfsxBQV411QBWRPS2NP/Mnpks5uGWp5Dhnd48gs+tqE11yAjSrsn6UJfjWhyllx6kVhpvUJP8vuDHa15xEHzoyhReRTKvLJZX/L0u3Y6XaVOT8b40+U1a6MucKC1eRSJdivwkdi3rvndlT351dkaoDrf4C7cssjb/EzfflVsZKanLfHSShVdcmW9Nk6S5PDaNDpOxGT6zJ1KlaWZoPWvSxJeUW8mvYRIooji8vBJkQqrJ4ZXGowAt1RnoThWT9i4+UNfe+AYysONA8BvQWSdMeQWxYv+D1MYjO5XE2GmpqyTZrksr6j9KQPWu2kxyqI+uymBhRQINgn/7NwoTnfLSfVn15el1Q/9j9vM/sLPxhjmMzN6NYaFlumDvLyiRUGmi/o5ieUZvnp1ppn1sQBdh5tNVc/84vH2Iu90dqDppSDOpTzkcTiPJUmUaT44qc23vzE4iPenchupUv2cylDCF68kDI47sHrxncx/4HNk74trZmY/urnj+ZKOny5Ngf3UzPXSw4cn9bXXF3i629/KTbRJDdZO/acR4q/rb33F8d85M/YCZ+mFLrcPw193sso/NHfjrZXMn0ks50U872ud5hJ+yrdGFxLA3IT6vfJyfpEWZvHos1PEjh6nyEG5FDMojKtxyIr5XNfl8gSmNFvlVdHct+7ejQA4SZjOM8NFqwK/Q9OGtk9mRc7OZ8A1+VnJof+d+q0g0Q+ELJAQOqBWNYNCATNeJRjcBZuX0dnRwoSltd21udd6HjGjDmG+aQZ7KZw+MTQjVZXFgaYYtfCpzHAAl1BV5JIUb/IONkd/cld+92udufc3J6AzM8gf9Mxbqexx09n82u+BmfNJaa7+Dzln9J4c0bm9//WCb6YsjVhqHDJ7v0X28df2ijq0pasGktmtn9142swdMgofNC+y+IlMUZf7d+an6vQ12r8/JnZ5z+/Tc3av6df+dPYcs8ZJpmHm3Z2dOR3zerPufHN0Xp2Q41Mo5nRdMkJk1mDOofaPpfjmSshHPnSQjBvr7N45vLyl7MaeJfdKwz5TMpWOz4ZkTeyeKycwRfq/59X0d0XSf3jtTGK4fR06Hgpnq4ZbRXWJwnj2CsntzWiJrSdej7jxRIYhunLSmRpgum/3nr6nd6MbZ3/1rxt89MV/axOpVgdJMwIBuVH0NOL8Jv08ah8zg1xbSjXGLvPJQ77eOJigAR3W2X3KYdfRXo0B3VXc7Ob+PiikRRkUx7+N8NKO8X+RFGZUlWWaFv8uJMKhOt/O0vOlvf9/d7Kqt7inAZ1D+7vLY58MDPVVktVa8vUEMVurTIB7Dr9w4tZiNcsYywzZaZ35JQpZcZ9oAylHvfAMetVF+sNmm8xJt1y7oLj2bKWXNNhS1ZV6Pprg/Sdl/JOetFtHb0nW5zY6IJ/XG9HdR375yuIQx8ppR40rMhAA3k6NNSLwnUVgBDlqsnxivCPQrAkc6RLQuH572i1iFlrC//5AUU+qX1fwwvNL0D2vndvh1wZtuVA7C+at4zTbbVDAfup681o5TP6gi3Rjy40nZSTXF3T0adxyjpcO1otWA1n9xwRrwqnwWVooSbQSjEMAK/NW4v5Olcwy2oShDzeP1e8D72U0syq8gr2/Pt40tAN3Yrm2I2AR3YgPfvn1+gN8CwCyuB9q+/G8pCavEtWm4VMpyC39+UZtab4XbKzq2rm+0/3lFs+jcRgeofnHBEXVxyCdGIhaEWK4nBwU5qYr5UJ7YP91Q4+QvjE0UkQrOyjOwEvPFTLLmtDF80OT7ssNM0RHcX9V8NK5fQYe1WpaukezKzakupZ0AeC+IRReOTGxQ+ddFaJAMUFBMuCpyRDT4OWJrhIAj1kdPDFYCP6mTiCb/5aorCRIesaeojAiHRuaa15g1m5ao+8fXd3cNFF6A/q9YpSFeubB/UlOQQf/Ee8hTDkZnK7Ns6vPv/wnJRAVqROPIjxLgtcnRNQbfSreXBru/RB0uTW0Kr0ANC/ULYrCyb8OYxdPaksgrjYnEzVFZHor8Kejf0sldYgJMxM+eNc3JNrl3Pa2U/R1fNJggXiOTJe2egxmQPTCZ/59tcsjzRkTHX1vgwm+aZtGNUXAJtU11z3x1f/afeTPhdfPYJHKwWZS3pSXRIN49Ef8VUaPA1JEU4Lqx/al/J1Cbl/fcsrrzkR0jD+8YDGDU/XcZkPi3rfob7k8ZQY0dSC2YRq2a13HmGEpdYcuOVb2XTm3bux1n5exO8ldWGakysHh655Rpw6ndawZtX9bnyOZh00ehzJlLx1HtKZnDK7pYv9pzeeuIKX2pCT3RgcrbJ6YbvdrvbCir+2in7P5JR7YMUbi20kTzTKi7roOBvP7zC9a619Ue7ZO7uNr/w6M3L/a8e7V/9/q+s8dSJ7aPUri2+p7skkdX1+u/OlaRYv1TOv7Vs/6QsnJZml1ZqhM+sl/V6EpjxWaeIJy69KtIN75bgr1fiqZs/3UYEVxXj0+0N7yOXAxEaZDoQUZWDtq1ZGA9WKH5PdpSfTqiuBhf3RVVH219Jrfxyc21j26sfP5wG/C8Gop7b5yda2141Upf9uWTXbs3Dti1dtDdCwsV76y9cnLWgysLl81qc+XwtPH9qTH9KI0ne9zNFYEPaEVRLmYPVO7v1FM5YqB62N3y7stHGy8fGL9l7h+9KQogZt/ybiAy/EVRkwc0o0Ia0IHq0ZpaOb2HwvUtmxb3ghdNHyE86EuO/rLqpsZ8IRqDFSlNLZZvT4tqh0f0RAeM759feP34rP0bhq2a1T4/wS493Mjw5XESKSMz2MBCVxZm79ihKbt2DV+6sMuMGa13bh1++vQMuLNiRfcbF5ccPz7l/Ok5Co83v9E+paV5XF31kKbaQSer2z7OT2wMrjhb3KrIcuaVBHRuQ80ai+Jt5Sfb5CRYJv8wDPNT93SUD/R4Hh/yFj6VuR+r8zxig96E+2mnRZmkRpj6uz5NjzKvznfj12XzKkJL0p3hPjxeV+TKr86Q4aBImUUJLvyyLMmwwvK2/zKB5GVEzwfhuCnSs0s8CeSDRkmYCFAO7Uplhts1gq6FmunskLd8bgVpLTlAtyzOujjtQ26cTUqYCXzyEpyLkj5F+prgzSrDxljPxYF6mG1Uk8ckLq7Je3xlO4oLNIaSfgjSw8r6RR3FILjvn5whXakurZivmgp7D20euXR6e6I/9Xd6qnJ/65Pra/dtHLZ5Rd/5/3ZY9m/HE3snvni0Q+fFYRCDP9nJW+pfNtE5Z2t83cH0loHmKZXH+5XltuipHr1xZj7AB8C/3JWlWsp7SIPtOM3YKziN2TEkqXMDcLwPURrEKw2TACsIr3DEz5JFBb4GRIdSDwji7rejZHr9iXOb5PoCJJbiI69QFn1w20q0u32dkVYxwkedqP+IhwTQDj6OmzWmLxM8B6iVcNOXpwC2sHt9jnxbM7UdCSUHF5CSS0cXEInupfz+Z7f3AVh8NH3KwXqL7Bg74sxBIgeTMJALxnWAarzCOBSAtAMlPVGXHlYG4CgErma3vru/JCfFa3K9Az6+JJDKq0xPCDJhJzMn1h7FNSoMZTdVWdyH0vgP5GviFwMPUyZXTJy37rENYxjx5P3d10oHogP1+DifTN/OTNj0BgdTeLUFnkXJjmWZHwHr/AjUT/hh7u6oZGFwIzb0fXGWe1yYqaudQlSQUUyICYlYE/ndMDXG5qunZmXOJ245yl5MQr7BRhWe/hEJ7y6ElW0L+rK4lN1e0d906JqMA1uGejkqkHmc8A+1a80IPo4yNXkoVVeAw+PU5l8+sgDlDcaVXCzujenD4eIwkzXZH7ct78crRhLjqJ6Uj+0Luv5ibFneFfZEtA+a6LrszyjKLUYVdTnejecqwuikOPLrBxKMlOdhI0+JxA5BaSSxy9LWJcPJsyhZo9RCjMR8XBKvYX/LdMKImiNIZbx1cX/s/n6FFkQUJiGNRQfy8CyKr6kvfwQFMt00lYipJ5aOgHHlfEHBI+1VL6K0Nh9foxhKaiis5kNZ7KAoyFMNYAG7t08nnCi7wJMNzVea4UIsOIj5fXt13dJ+NF0p+HrZ2foRMde72j1mJ+HVUya62/KZMsAqiOniylIdJMDKzEEMWuGI6OIack9FqU6/LBcc3zKlLv87rNWOlYP1XxItHy85XG/eRIo1/U8fysmLYoIQndk9jmSCQ0LZxmGXjs0mK02yrKQGW53f8y8b/MLL/gmheqba57DpNXjtnAFEnYN0a9KaApiBy1AcWgruEMVO7sFENVswCYW/u30W5Ya0N7qGpdCNQJIYllBGGDjzvSoKtWX94tSYPyjdu9i0WxTtZ3i3B4eicxBG5GWFPDm+APgGVM4J3frv37V5PgRWBnfjoNyYfN5L+b2dcJsgruI7QihXvr2DLWdiZ7ztaway3AUIKyjwvwoKIwhkDtZ7zD8o9/yWpR2ZEx40l6Uw+XGWtAR/W5GLfXF5NgIrA41DwAHhlagkGeaRFF6dTHK4wmt4ZcFRX3QBNwL24+MIiA6GF0mIL25pMHBMdFEQaTDYDUG9aLAGQQZIVmlV1gxHj1PNNOyteGWgAojpYTRLsjihhfS8LXGRl6YmCHpimv6i5A+0uH6MzbOAInIJx5obVhJuKdmCIVFBzKtGyTC5SOC6cGCODCa7wMCRFLzw89eP6g+vbCBB+tUU9xzaNZZEMvtgcXd4f5S4Bhoyfn32yM6xdDXKmlGS6bJ5WR9gnBEMDadeye8U08Wx+a6ah5XksHeZsSgcHpAhxE5kO7Pg+V7nNEAfMQIAt8UED3NGm3skFkb2rOsPZSON42woeuTrq4pyF904tXjeOBmAWSSqnZy2Z30ff3sm7tKOxR3DfcgplSon08u2RkyuI/M3F96oo4S+ZXkfH91EeVTP7kHR527jiHbc0qDIAJRLra409L7sMm5JBF1beGzrjG8uWoS030E4iSclyyI9v8IGVcuOMiXZ6EAwTgnRJ8HfSKAvLE4LYQWkPyZvXXXe5jmdewmShXpb3MOdRLvlneLeWYM50Z5oRLyiHwM6Ugc2juST3IeCLLdaysdIfndmY7Da1cqURsVmbo64NC4ikexd1xMQIQKg+AAWEoJRIjhefTtzI7Dy3RMxxqf3jwn6jDlkXunwvkwFdUVkP5K7shjKi6e1FYWVsVj6BpkZmUOdUGgxYFlIg1Vpn9l3qT3cWpjCHHZs34Avqcy050jiV2pKPrOH3My0TgW6owMsS6eiDtQVeUT4voKngMARxmV8f2ZoNw5Np6XWyv8ErJBs1YJM3Pz6sSaY1F7qxwlfT+MQgdDzf7qgX2GbUQIuhzjj4ZjE7iDrEgeaHWvQpIHQy+bELhIEWubjoKOblgyElj3tnwHQAPsIK396H3JC+vJJhebXtENOMzLJ8WhD6mgdhvt3bqKcOZ8+PgZOTl4OHUCpLfdCmaEMzxJ+5cU9BCu1mUHsKMI8X9IN8YqoUwxrZ04KNxC3awgyu9F0eXGaFbcExUsFAT09hq3Jg690dWplDhOyl1vglRmF+J4ZQ1uXJH4CRlj5zjaQHlHcbG7e3+0ooJTsebBx/ShT7X2kPGE4NUPgy929A8pBQMqL//1T/tJSAisEnQAz+9WVESIcDC7D6+oKvipc3kz4FRjYyU3DpWFsWd9YKd2eySqSaKs7VqPEimcPIPfCBSI50B/fWEqmFyHmLPv96/7Jjke9Kit2mT6NOnNyMmM3Vt21cN7vpPxW96jsuRn5OUi/wK31v3Z+HpuKDriT18oIl79ROQX8CnRvNIrFSeXEOQveKJMeY4GhE1GA2GgkQPXCYRanTEIM/uaNKH3Fgb1oQnw80U6eOhbB6+8UBcI8RugFrFhNzorT9WClulAMr5A0e1V5KEzo8d0j3qkdKMlAkVvkbyxODn9Dhu3j8qAU38RqxOdlmXasvRCFIW2gaEcBx8NMhQuDI/UC3/PLJrrJg2Ws9c+KW6AKfQSMDZNxFvmPre4tvSb8p2hQ73aCyLm1QvcUXok/W67Gc4iYvwTbZl/d3NEI4X3C4BMhtCDpI2nB0UTu7gXmSJe7232VJ0xmy+oKdwujCwAZyDDi/njXpkHFBU7wpvIi5yH9GLzSvzMlfwVF0uYVRrG8bXGSbQN+hRanQWSKyfiZ/MDVyeFuKmyFR+cQw39gJWJKtB9uEZ3f8QM5WJ1gwE6oLzZgolxKNvL8ilgr3XORvozpoTDJ4Ye3GisH1YqYn7wc7xOaDddrxd3YCoomy1zv3Hf3lwAKui8OBHog4gj4LzfRCpYoIkBr5ZzOxDp6dt+UmEAmGd+uZd2EFF0qGiQjJawITz4L8mxxM3yF0bOq8tnJpCsyYZ693j9gH9dS2vfV/Rnpj7ud3Mm944g/lJW+LIvUocKi6W1RXFoSwfbKKhJV28nk1qbFvQiEcQsDG4G9ClE7pdD5sBGL6Uv5/WK6OAnV+PigF/l5xyakJqG5WaRqbZ4dGxo678d7tol3iiiBU04YSkzgZnQdyuw5scPr++PjAo+hnazodwA633EKMpLwKTaAyRNN8rrIHkIRnrUfbMM78wt0g8kXIjkXdD29qovFvTkTUMqDv1oxhJ8QbMDYJIPbHdmFpP7tE9N/Qg7iUMvGSysHkZ5wBOD1+MJyxMs/RxIpkwIEh/4mnc/9gQ7re1nchq562sgRkZusnPKttUxlbtk4TFaIa05mhAn7FqRpxG+K/aZnqn2OJLBQvL6WcHt0edyKfzsxSjxBonCGb90wtA1MsjJq0MYAHW4lichgCUb3p7wcFUgP1ZWxy2xJqIimjd+UHOTpqkUwOGsYAvmqOoXJJlCT4kjyshOfXBGsGyXpGKm4PhTlNefzQTpAoZ6xKFic4pQW8Z6tV4jS1zOAnPbtbVYIEy8j6MNTNsc8CHJh2A8Uhk0UypkxljihLHalcFcVKKac2RUFLCi1EY3XjeKc3fzPT/C2wGb1ZELXkwwZJO2OxpM9SMOBeTUWUf3w1RZQ6ijbt7IwFcx2r05lk3eXJNv5Oz1hUyYBg8n409P8lDATokky1jw1oieCMxLRHlALCcWOiB1OaMBoiTCJJ/0chFVBgHfRaYq2qPz0DgrismAK4pOG9kK5lnkAcpnCKJPoWEwTsBLylVk5VscA8gWOb87jk+yGeKOIH5ypZ5CskehcyNK/muyPbH1uTSbN50uj+GoIiMd3jVd5sK1ZsxQ6qft0t/R4pSuH8+bRVum8okQ4Gx7N0DducX0HFqZmi5xzI8eH+ThBBsnm0MBjqFg4CZI8NXlVKRXZbuxP7B7r1YHjavcYv+ELCwwgIjQFKxbGD4lkQWYBuFcxWjChJ0WAhqS2hbd6vL8FgBviokxce8gJILb1jhwO4fXI3sqPQ3LyHIExDwiwaOVJvVFyX1KeNoAyVGZcJN8p7r2yjxEZurZG5+HgXdNxwtMwXy1G+KxONdU5j9Jg+GnXFqD0OpZvL5E+R3ioN+0UIkrXh3fh1Ali/zcNwSyiDvZSZ12vC1Pt6sqCCLIFiZc4xZEx1pUGAAuppbyHnFUAmYjNjQny6qpZ7RmZ6OFWFOIcp4EnNIhoPsgbR+D5t3l3RU/lCLlJUBdR9AnxVmU8sSIRaSMJcwuY7tgnhAijG7EZ3tDSG9wiMgcrFNO1hWLsjgiscCjNl5fxA2nsEvb6k+FhyVrKn0E2vMpkWxzXCsnMACsszwFXv3b12CIk8bs+FrWJHNk8DMgzeTfQXehXaZw12+MHOM0yKY8RZMpqWz8vxa1zC+Hx3esGQ99q8r1EORg0y1HmhFtXwmmcEWE1l2vSt4MnRlnq0jyahicxLhixa7+hDhD9k6cj4uVfyG8hXBS3MhLnLGGA5sCWwQQTUzhCPenF9BE4WiyOoY3LwNuhZG4oNS8HpQ+th8l4leY6F/RfoozZAEYo4UcDPEdSExCgIWtPcu5uXNILvt67uIzGmZmRsQknEkLZsCwesOoSEpC9GX5FX/cuyxxV5n5s3IO0rFEvPbGKpUGMPpRDsWk8gJAx3HttvpBf4TMpchmrc5ojolb4iv/2muwzpBVwfgQbBVYOWDa/D0qE2McFMXvliytjWP9s/xjuk6HVZbiLRRhvwiFy0djW/LoKfpNu4ew26IwOivKV5bZoPd+LbONLuo0T5ExLjTW9dXkBeaRTW2be0+Mt06OZ8QJFZgeYHWX6VmWfKCvDr2Vy3kMdkpIVuoos9pUp0KK94XVGHcKvy46xYvFKbQ5jR9RTPdq3E/NSX+enf//JSAZlmR+BQWHtervW/gN3oNC7MxXi/0ZUvmskLxktDKNgboxYp6pC5Gbw5OY6L4fH4X6qwJMC51WV6Qx/gbUsTrRxt7wLw4NRAeDDklSkOwGbBhAGOCM5XI8o4qpz7EQhCTF6ESa8ukyoCc/CsBlySFeJ88XVqfUobXkUcfyELSJMkkkjGkRsUg2v6jx3gakeCXRaD/Zyi2MTv+glBbwFNtnuzWmQjPSf7TBW3TNrGDr/B6Jcgv8b3cd7IzxQ0h+N29tjP7/2s5LzNbsb6vTYz+pOhKfSV6f7iaE6hSmWAPG5Meb86kw2N0ZT/AevODxQm8BK0y7oYvk/m77crO4LYIUvcr6z/lWbxZrbePxyydRUoNf56zcq8ruhuP9KXWFTeKW8IARjjUjy9diWoaKuMavmdZiFDz4P6IqOTC6b3Q6w7sShFMl3wAKcp+N9aOLotoE3T6NMzhsWd9JR2cu0MPsPYDhE1cSbFvfq3Y5zYMtQaIScAIU2oXB056iTe8dx8NnMxdPatuegFy2b/SdJZ86kf6EocrK3byfm7Z0Ezj3jB1FLZrAnOGUOrRkh4YQzR+TMaX33n36tJfsEdW3D3CQKU9TbXtSKBZ2m4mnZvWXAwV1oxrRUd8MdXfX9vQSJso7tGXHm6AQo/DuBmjqIc/34LGBW9q0dSLQVCye2mjyYA2Xg5JZObbtpYTcg0/DZtKjL+P7Uoa1jBnSkZo6iVs7udOHg9NN7JnXGaoIx/RClAApFsky1xtwM6TjMzz/dmTnBBWrtgu7Qfs/21F+tYHJkzh+aDpIzkKRLx2ZfO4csetbGtwm/Qg7bIjGqtlAs+kQ9WCnOQ6QhJ96NYFcJjHZpAJcE6mCdq/k1KO86G+6gvumY4BjiRVZX6JMZaQT4iVf8PdDt5eNrawLdXtDV2dyKaGgtN9EqL8WmNNMJuEJ8SIJYXGsEG0A8kQZwLXMmtEqNQDkw/VyUgR5HBugCkw+82+tnB70cFSrz3FXkENNAMhFmhpgASw4yXeJXzZTvmihwgeBMA8jq3AyX9CCjMDcNkIN8zR/BT7lhxrzS+JIY07L497X5HinfNCID1LITTACzFiXaAFdIQAeEzOgQPc+PD7/7qYQEoCAUseG68DU70bQk10H21FQCWwd2DgHQObB9gJrCFhP14+Tmunl/ye6fNLw7tW5up+3LegGncvHINBeT684m14Hb1Xm6BwpQ+fbZRa+VDng6PPF1egoCefBnNWBs37w44uf8VPH62n3rh+5eM2hETyFAL5nxJ+xAYO1vnVsE2Bf+KtxaDzAR6K4KtGLfxqEvH+2w1b8KMvO1U/OMtc5YGKBoaqFfEC9MF4Wwe6kxGsRcn12R6SE53F7xxnbsciaMMAPCEfLWJFxIkZeotQjuY/aeucJ9X7GwyKYdC/NTbcjiiNpFSRJ7FiJpSbhaFI3DFOBUobx/RMJxs2FOAFxYjJotYltoiIrFSAPyIylNldKDTukOSlidGWuWgk0nJRm2NQWuCK4LXDJjGdEDCuxZHm7pp4atAWlmjM8S3lRbz1ehKKQJvQKv6Fu1gF/BDlA8ViZKjXiPMt81mH9BXms0Fn93NVFtJ6JBTetXCL+SGukGLHrkFyNR+LojuxDKp/aNJ7pnKKsiPQRqfd0ilDXdSh85y3xxQ+EhCbOicAOZAghqmTdJKAfBdkHCfTwSplLCkKOh7FGUVImAS10xI9oQh5gbZ+cCpfByekSAEigU8K1IQbxtNJtWltwB+GC1XqIyMzAi0mtvUCzuGHNpKiPZAWfsZGdpwVS0I2FX5CWZQ+nf8agztkYXGCtbCVJzBXs/J23vXtXvxPZRUAB6xB4IBU4IhfnDJl9ecRAhT0SRPxOlKKPSfiCoAryCGN6avEtHZh3eMor0h+Rr5xWgSTN7jdQH17BQGRekL2Ct0GId2Tp628r+0AdAwDBdRJ+JqPnTg2L8ilC/QkuClegQF/ihOA2NKj/R9eSuKao4S3OQn9pnF/lJo6miDDvyyvkz2uak2JAmkqNNAHElRhoREzQLXiHYklmcZsX6cMBLj2wZEuyOjs4CXiXqECgf2zcOBfW2wEG96xgrv817JDfu24YSex3YhlRPeWnI5qChiNY+wE1FXw2FwwO8QphcBCscoauljcFVYou5cegndPywxkn+GtL4u6AwaTYPaXxUm4xO5f5KFPY4SANu9m7PuXYMoRNbfSYOYGESMpK4Wd9EcJCHZnhQV3T//oX5xAkNzWTwOwAOHwckvgITDRUGd+MQBf+6+d2B0BCHVBDW3CzlWIKQEW3BLmIUcqPkbVjai4XgjFhLVrwnaoUJ/+BD7Ngk0hariKBw5vBsopFn+TQer6yBnVkk9GBGAkrdFORtwqw3tyIn1hoAcNu6/iU5TZwr4zV7pvcvlPM6SkzJSFIQE/ggDlrkSogwZAExO9ES5E+aX0uIhcbzveVZH7FxUeGaQBkjfDDEsOGKqt5cJyWgENiK81FpeLKrIcpHSEKQzpauyxeI5eIahHAPxYOb+jI4P1+C5qaxkE/kxayDdGGSA6t2a02CWtcV3zg1H5gVgmwuHJrG+FfjyQEGxd74BpGA/N2eB3tp4nd5B3mqgcwMfGt6lNlXD9WyTCbF8vZ1w4jaXUiDCoObokFx4YgjUX54DCVUjXfpjgEoO866osDNwvAiwNN3zIsEequuWdKtrswL73UHPY2joQGaSTGImgBDZ61/NusHM4mhPiqsjgtnCOWVJNuVZTgRbTSrZwSEC22yawPcIl2bxHA/gdp0bQpbLTJIFwZM1ErEBobcO3C4LyDSJK85SN14TzDUl42rK6Wv0xfb241zKjxR/cqPL2gBypOtSPju4ngTK41D/NIwoA4qt5YVRSPANXq6ffF4RjkZ7HCX7QOwKcQGBLCC+P2ir6xCRZSVYRRLPNre8DrxMIQyhV26xPpWnulCjEE0ljCy46wIEefjHIVCGK+ML8v8KJ4YiKIuHJ/HYlZyxX83FnfYADGEZX19P6F84fbvlf4d+1fcdzM2gGdxqj3jV+f9klVvb1+NtkttobtAou4IXzWVtmPv393Y1fI49gaKIQ4xQJKJI+bBzUMF9BIJvVC+dQlxNhpYowVgR5AcgZ7p44Um8vxMlBEWOH8AlynDONACD7f87uVZQncQVeYVY0Fa5qO1HBm5wcv9jVmLxEGhCuWv8ra8KE1lpB2wvEl8/1D3cH5tuFSuLwHMxPb59tEppGD+Chnn3d7JEpafrfCXwDMVpY0v8iCB07DezI649PLR4e2XDF1+h2yoQIyQg4eAIER5IpCd2FdYAXg1tn3WrEjsrGLl4zvGkZ1srntNjF9JCRbnuJFSnP35g7UmLL75mzuE8AOc5goOV+YlmiWHv6krDcRuwqkPrixknXp8nR8CGc7CnH9Rig1xBgAIADoCmJBXEUTWDDpH8AFJP5IWaTp+kCC0N7csyFudW4I8lfKSHJFjpQyVm4QYZBMdlO36gwVSKPu5Ip76/jVEU84emfvNWzsp3BKg9q3GeSGPWZtFhMAzh2eS9948O0tKGpSK1d4x3op8KQxCiG1PtOIVhLOzjzVHnNpMB15RGLvNNB5sIIW3Ssjx1MUIAeI3r8dI5MYxVGxNTiIHyqpveGKjAdzf6yA2MyNSb/Esasms1sRqCDwsgAgBi4F/UK5Gt9ghl0TbsOXROEGGr9Nz1jm6LMWV7WFOLLPnAS697JWgsH5Bb8bNyOm5GKyUpLqKUGf8U0akEFZeKKENavKGCeGdEqhfnm5LnHfqcj0qU20E4lkYlAtjGXV1dbodlInmUUB9mZPxgqipKEdeSaYLX8Tjhq5OLM9xE5LtEh+2HPX1TX1NbqIICo0hBX3ti2EBKNkmAEoOzlu9d8u4o3umIZ7aT3/L6qHJUTa1JchqevbAGClhJdhFhYNsjY+awUM0PzdYewysSk0BfMuKEKoPuAXfCHQ9u7aMlF/cFtpHyR1m7yWZB3k/bQiNEpNliJoXiAO51gPkdl+d6FISxdiKEzy0oj6q5IagvR3hpzeqN/VCbpdAyNCePBjzyJXpyne26SgfxYqJCD2VE3nxjjS2yEb56tWTmTkUtyRCfHvkxNuwCkqVp2cIrCCLFF1JNkdOmDHw5IT9JfzppoXdWPSI/UkposLn4+zjIJgAAoBB67w4PKgnxRe4H5NzGARDQP8SQ40uHp9dgA8sRQa+uXJqLgEXXk3isn87omq1KOdYeoyFg+mt6gImr+E3z1fktNj+beNuX1olPqd12WSy60r92V2yZ31fKV0oAVag/kfDU8S9piF/wxMcqN04+7f8H+8l+NkJnOKIYZXYVtuL5rFsxJpBNzQ5Ya0mT1IUHuQMFChISlvFmLjpkhTWaUEMyJCvf20+8ZGgS0Irs73Fzpdg670GG2G1UV2cMC08RXl90iM7lfVQhyers1y4Anep+ECkrOvdTqjaowVnAQk3vmUZ0iD+wG5NzPE1HDiVEDWABrhDQh4q3NlAQjGw/YM70BzADZP9NwAxyN3/RIj9swOiC97OT5EqfdMIIi7K30KWZIV7jInb3VHp+nnkbpiT/OHvDhyWp54/Wdq8RUEfUPvy4jSLJ5EAhbgok/IBfCwX2eSxgp2YzaFgq3OOOFQQgzkxyEd5IIYvAifNVcYJHV7Io3koy0JBnc3eIHoEd5AiZC86jLh+MXIA/ez4hHEw8tYgjROPqpHYhlCeiDRYq6d1YJVJkV/QSYYl07ugUdfmd29Drfz3byyI+bMLV5TiNvxvltWj7A1vS/KhrK9fAQmK/Tk/C3HOgMnnTuiAbPDFIYSmkMrZAucBkDi8HJ8S/gOZsmwfOpneJrskNcLUXO8cq4o9e3AS2wNg3EjhvQ7i583fICWV7gvkpEIMPe/UjuB5ZFxS4kPesob+tCiEtL58VCCadYbEOiuRAomLx0h6lfEgKyJtjeU9gq5HSh0z3U4HnQ8lsVWbdGMQbI/vhgH2itWpLoqX1tACC60XNu5vmddD4QrylH52bd30gdjx9OlBijmshBAzbADieHph/yR8Mh5pQdfN7UQSukP50qGprMQgd3c1GV16vDkZKZ5kxn+A6KtIeeYorDvZP4vhS6oSynK9WU4O6DKzgXO9CUbYtpI5yWuscV7U16J+XCfBqFneGDPzCIX+/RfVsy1RHzmAOMcaepAWQeA+QzCkxM2KGRcJ/mlhfur4WEoIO/XZ8Wa0gHZ893xB1+XSWE+/eXkPNxtG9VKa6YRcrwUrpaawg+ytob0o4oGQl2hXVxEBHfls/5j4rFRkuz3BOhWyfkO7SJvjRefRHnzMc6XQ4NUIjyt3HmmxA93UYDuy993f339+fXNVcj1XKQv1cysmtWPE2kQXfmUucZQEEAnzfIms6HkesQGviS0dJImqzI+iqhdkLINCdSBdG1Fc8JGdTHIaizRFCgBtVrrn4BHoT0m2Z2a0fcQ3I7JMqRF2lQV+LOGrLUHyeXmez2dXNdYNUu3RPro+XkHn9cVE66QwY9YAW1qA1C9D+6DzXeQ+66NLLJlE1XF4F9oKIf46tMCJDvErCcB58EBsARSR/AOpFiK/al85OYt9nOFbA1+z7y5Od2DXgWARxmEl5G1jy1mSwRgjZ42lCAwJYbQqAQR44pzG/IRJ1YqpraSEFW2cczLwo1KzJgEYBZKYAo3p4sgwF21+g3wWtekedZkIScudWDngd2bsvAJhQHlCssmVn2BXl+/NWHxEXdHqiovSEeRlZtpFRLxzc3vCTmZ4oDa/fvTG8mznFAGXnZnoAnBgbnyvtiIY6nh90vjizRwyykj+GOiHpjc5zlFRfl910RfGK/nqelYbSS5ge8XOP1AgdLDuBD+CbYk4ev/iekAeDR3oK3E8lSG98RHqlyf5Iuc6yU+ECwn6jKJzkTOIJLIe8Tkty/qABBNMmDYvR5zNMzmkKLM3Qdw0OfRKAnksmt6WNH79zJy/21GVuc7EHxGAD5ktacSIEM9FZEbAMIePQqKzW4p31vZoxwRMAPi+uG+UlGF5VW9tQkpIsRhMkh7+8P4uTJqd4X1G6TlvICmsGNeJlx+d9tUchtMNb4/9y0YMw+lWapI9x3ZhgMbFDD3ubHqHxgZaRPj2wJzUHdqMDqevW9AN6x1D2PmfMYPxwags+0yYsLhopKO7fx2dHEA7k+YTzxASH/q54mFmA6e4RoVZEBkF9jl8yP2a8qB3OigIAwiM0D7gFaXbW0XJK6LmZbHilDfcT1sYTq46DnFM/WUuHJpP7MyeNqwDIg/4FaIKBDLx+tnB2orv5AcHoxtmrxlqRxcHsKFEf/irkuNeojlMoPBcbq2fi3xXkl881hhgmYTVJ6nHUyPeMacoahFJItVIvLWvnxC/8u7VfgZE0qzLs+xgIsgJudYUZ++GfrwS/x2r/8aPZ5Fq53YNk9JwuGoqcnlpNs8CNOZh9whT9IL0SKSx2Ld0OF2ZR8TJsni3+8dXsOyhytXtC0eioGJz0dELisS5eP/iGNR1eoP0cnk/3sMQNs/pTLhj1ieNrkxjhU0zk/PTp1Ht2gnnsKwYSQzrlndhHIb4/Jlj0BpPHIrqjB3MEIqaYv/sJIYfhQL8tHRON+LcmZ/mhtW1c0iDIEuL2ZklONgT/akov9K1HTIv1RV6gYiEOFa6lq7JACRZV+xFCxQnyMMSS2iw0oD5uRVxEvdiXdEnKBtpHhI7+HnjzEzSMxLXFMVV4BYLPahFXeNqc7H1UdQhhidK1MjZPtEytIkLTLXVM6SlQac2IIdvXt6nJoQmmnHlRIIJET6/WKvUZSGcGuuj5/IWLRtdkZny/T1dhBROy8Z1HNSe6SrAEEtiYn012RYT/DXZbAu1Ip7htZkOEvvQpg3AXCljExBELQzwUFR5tArWCNvxot+onGJTGGooHEZpx7CPAXCT5KwxjX0OWeBjlTHichDdiN62uiyCoDhOg+D/HE6rJkNJyfxFUe3QLZl+7ZAFHD6zR1CT+lH7VvUilXWebIWyre6p+2dmI4P+u3POhrLnd4/67vJ4QHvq5PZha2f9DgW46W19+8XtVWp310Jl+QvzzNQPh7gqWWkfh6+uJpeTAtU/GJxFw7u5IiNUR+XWspQg9e8uDytSLExUd311euD49tTrxxt9bG66mSBWf/P8P6WMk3Bx92RWXmtaxgbcSYZ959xyT/NHIEBFeeq8Vz3x9PL6QEel7x9UQ1xUfKwU3BGpwkbZYDOQHrODbbLDTAsiDXml8XWZrryy6Lrsz3Vp9unfdOpyPT4ZXU72e1mVZJ32TTMv3CDvu5af1R3YRVEh2imJJplpFmEhLyOCNF0d7iBmIsm8IsfRx/lhcrgebIxwP9XEUF0oAIqN8tMM8VKzeXcDHYu5vxUkpmM7xx3ZMVLp9kale6vRKQjMLwtUSq8sseqVhKYSzfMhQVMQ81WPgAVcGFZ4i2d36d2eo/Jgx5CunJ2r+ylfX3bt4ITnV5fZvT7y7unOvSu7H17yN6zQy5ur7p+efnXf+OtHR0NZ48FabbmNUFnh8iKAieObB71V2nlyz8jjm/8h74aVjvB8pvlwI1TQfbzV8Pl+gKpwD2XYUmtntZ0xhLNkIjW5P/Xq3lp4C8DQ5QPjB3ZAMHd4fX94BP5unNseGNV9q3rsWPoX8kE/P/vSvlFQmjWMM7E/1butuNcjiTlQPy9vU0BzcRcSU0nCI3E3q/rarZqsDye2j/oDcH5fCckzhiLJlxrZhVo87jf27uyhKNI//LJkLBrmiknUjcOjV06lRnenBv1B/TuMArZm5iBq7fRW0OacodT1vcN3Le7UheL06UpNGEu1/40aP5yaM406vR8hP4f3l9KjDe/Kzn12Z5WH3R11hS1vXuzRVt4xpDvK/7ZsVpv1M34n7wXKvnwCWt/xOAHqxQPj3axvepheK02zKEs03bO094WD05Hi58u7RvUrLKx8snnIxqEjctDi2d3ea1/m/+LFayhrwu4P//yE35KXVCF+Bb9ypWz08YXlLZ5EVf3ehpww41+Jlivm5V2XyjZy8/Rk1obMb4lcLA30K43AipejAvtzQfZXxH5zqOM7p//6mxv0PT/a4OjGfg0Wj9eselS8WVq4xWvSG/deo38RbnTxwdKWhRWg3JEeL1ugIZFBjenPYYMrt0QaVQQf2k8OkjNQTcEKOlPEBqGsTScS9pFtU8S2bJPnZZoaIVQD1qHF16A2z+HnpppASZNdVry0qonzpFK/qN5XoAi1ksKP/5cN2KpFkr7X99tqDq/wBLAi/LmOwApx3ZPoOdYsZDC7X6RmuIfikM4yoiOmGzT7s8NVvjGfW+DVBC5hUYgolNBNDgqItyBeIe/XIYauhyaRB9k3tf/QEo81W4q0KdNi5EfQ4IOr4rmmJNgsXS2fsCF1Wd3axvm9f45ANMlP+NjcaSqfMP2LaPMnHhTLDdHIg3PGtWop/MeeaYUGv35+8KuwInnaz+0f3rJIGnndH5shBivcWvHUoJS7zVNOg2Bx88a1aokFZa5nV1c1vwY/mShKykUVzaHQ7Hv0Xuxng6a0SD51PpNw169FWHgWChdMoehf38YScCqK1nlhgZiOn1cd1BCvKDYMLIhVzi3C16LLUe886ybYWE36F/DKf+xig1cWJSJXniZCp/7aMpRnOrYsGgDetmUbBOlv3pxu4jSImyk+53aGd1nboailMcjrmcbddcpX5r+4sfTakVFnN/9z/eg45SsLFS/PVbq8QE1uuY78Bg8LWbvXx+6dmax8bUGo+8OMIO0fno/1FNbUFSCHt5JE46APT+nicN1HO38XxC3GfGkhn1cpXKnKOEZryWueb2ErTBvEYdWOdG1hXY55oyyUyDducTS/ukCiKxO21WX3+Z3TIqiUPFuV4wczWZj86dfYH7oRzIHwSk1GC8LKb22ocaOp5mVmgBVCg5bOHiBSW0bp7srOCIDEtVscouPiUK0a6G9ZPe+zW3OhncGd0Nf9K5nzkz04OMtx85cMtN9WhhrXhxrchRrTh5o2hJo7Gv2dNYJaOpVaO/OP87tHkZo7lrZPC305byw18u+fyBrdHgY7jDqzpi8UoHNX941Xv7le+8E2fKxLBuBb9/H2R+fn3T8z+/T2YftW9bp5bJKx6h6NB2vho6OwTkdhrcmrnYYvtukobIA76gpbHAwuf3d/+cNL54vjKzu9O2+fX9B+dPbJpd0TeqF4IPvWjbt4cPHlgwtG9aRun567eLzMrqUdLh0Y/uLOYvWHS+EvNALtW2kdtNQ6bK6GEjW/Vz1gqHzg7dO92so7eJUxPh/vRn57ERGoYvhyT2q4DkpbfXoy9GrLgvYz/0FBcfq1oXq2Qtq8BaOoOaOoSQPQjB1a3+PivlGndww4tW2Q7MHhy6dwYPZ2LOl07cjom8cn3DoxXunaoveq+799QY7ivXvLiMOKiOsq85OzmTz5bcrIDkTkQ6fbO5IYYDWSd1gjaUPF4j2VJprG+SMRwFoTpU/hZrjU5QVwC75Vp9uVJZlVpL6vTDMtSTSID3ieGqyWE6kDn8xwTSjDJz1UIzNcC36K8FWM8lEMcn0AOMzF+LSb6TkAFKKCPLa5d10hMX8gJ9ykb4qBblf9Ha9G+jxKCHgV4vbY0/LmB4Ozcye0mj+Z2rqo3cF13Y8u77JtTuvDi7ve3jPq8pZBZODT+lFb53aR3T2Z7ITtC5mDWEO7cFpxZIjddWB7Dg6Lx+nRmmovCf66tMKJaES21ugercj+6crhbJo3fKIgZU0nbAxpxxG205rijOtJ9WmLPv3aoU/P31De8054Wy6YIn22DgQuo3sIRBUOavAvfJgdXte6kZ0zER/cP3pkqhis1BR6SpKDBC9na4/pRzWBE2kpULTor0HOChJ98pqWxpvIYJkTZYSj8r+STp5vkvsTZEKmcUwlEkG5iQAzErLfcIv4rHaxMoNbGF6XFQwfdAOn40n77iSQ2HmCMF2CZ8tjqjPMa/Mc6Ko4WlzfXYO8d2tz0Ym+JMO4UPWseENAKglBGsyh1wK/qjSrmiwX4gkvNvi6XA9hREzRVssSeAXfYMfWZjvDh5vnYfzmDDTo/vGpGKzw6tLF9SuOJnKiJIpXmS59jFcpL18ruaYbrLfMdFMMhyhvCzjm19gKSc58SMRdPaeHtOKV1Oo42IGiCWR5fO5/nMwfvs+oRpy9RW7xRM8MiIN4/WdSo1Ak/Yf3GP2KRN9shk8ngXUl52Chf0YtSDcKAZ9N7kztLzXw1XOO5zW2MChMwfV5jWnAfgXBiAdC5v2y2Cz64E8dkpU02zwxVWe4jzKjW6KbhFpakppU0uVmiwyCjrZyrA63Ud720tEFIv4rxWR4gvTTPyfZSpNslJaCajQvDeFOblv0e9NAQDeid2/ieFijuUOaoMiSkqmzsAsNXj007mdUKc0AdNw3NdGd/MsCG/tQQgRyYDJ8e0GiHFTv7Pu2FUNE0qyGE43v0untf80OIlmJDjSyJKppOVCKkYmH9gPJ6OfNIrxm8Upjit0mEsA3oe4D3vbW0VHN8XY/MRtYDpL5L/YgMf+K+JC3yC9ObksDWGngYL/yX6G4WVcYxCv8js6BorjevJ/F4RJ2G77uHJst0MVxf2IojS22IGjsvtVdGtpNmmunqWqN+Q5KeLDJgD+iaiKU1OTuokZWlPcL2IDlbfm09LMoofNsBd8PSLh5q3acZbAapUEisCIDnHNJqjcU7p1c0IK87eppHTgtxizjYdegfBPKN+a3uFmkxe3hgFdUbsxtwQa/uj5s2U5a6SOtelyIAUs02cPYTeEVLAelESeuFuzN+pkd8KFXusVarEWwcv/slP/9sIJO4W/r34INfnh/oWU7+U4NJV/MxZlIaJGAcGy6ROFYFk/r3EAOkmnTor0Z3kk872eLrMG9M5P+N8MKLaCVB1f2bcFOmr0+3KKdpFGWOcEhznr6leIQscWiFkxpWy8hDL9WVC/XIteSiUJjU4sACpGDNB6sbZHW/idghRbwvBS2IbRgJ4019reso6e7nRw0qK6wRwxWSKRCxHfzGASDTm011K/069KSsDJ/SgvjdroMnYmKxwk//pfCioDgApJeMqUlxy7Kr7QIWQ/2fo7CHjg/FoMVNsKUkE8/QAIeN5IPuUWuNfP+R/iAeB/N/6WwQtfDf7L7B7Ugr5YS9rqhg8d/uaKDUNCoyODXYrCCzr7UfwOK3s8eSyQybYvDyvhBVP2t0CL8ikzwh6f/e/GKCKzY6R1pwU4mh2q37OokR6EgJpmJTNQLjiBOAjnmJwr6lNKdHeJ4hdPC/Mq/E1CDLba3BDzj5/e3WlK2+h/AK3B1pajUIK0W7CSJfdqCDealIw8vNvCnMKaGWPZs+On8wTn1YAUnJevZnpLMrEk7RfWsGOsX/FHP3CVxgWmpyL/ouqYJUuRIqZBqFrAoZLjnSNEdaZkV0k9rrePSDleKt5almjE7mVWpsbYwumn9G09ispPaMhS0qz6skOQz5eLzM3fCn+TQoUAbiOSgbSuGNEGDmyAiEkHqwZWFq+e0+bV9STeQQtkhcZNdmxSseD+7GMQhq8HtOukhuGEHYGKfXV3VtBVWkoTIE/f8YI1/vBJp8UpT56RokfxbKKZtRYGbGKyQXLf15qezyDnlurwfpPbCKR15Jf5sui0+ypkUT87BiwwHXlbVWDIT0X6qPdwqK4hJL8VIJDoc8sTm+ubR2VJv7irpaVAnqX0nGjkwJQ6gA9rh4JEtSSr5O1b//Z9Rn+jUomirvIpQsXhx3KJgser1fB8zIz/xBRE4Rg3gjBhADf6bWjCpragb1eg+nMmD0YcErEJ5UbpT25f1Wjbt9/H9UX66YT2oJVPaXD487a3Kvq8fFVJC9Em1XSv7ntg+6vrxWfDTkS1DNi3stnpW+1Wz2m9e3nPSaOoPzF7D3yH9qPkz2q5ZgkI/bF3bT+P5fpUn2w7tGrVxZS/4e+vcIpt3V+ahMCXU86urLu0fd/3I5L0ru5/eMeDMzoHwd/WMVgM6UNMGUGe3jZbdPXnD7C4KlxeJeBg1Yzv8vWlYEUxbkIvczWOTzu0apnxtxVulneavjju+kXUxuOSif8Xj/a2vDk8BPoJdVOAvNBjprp0TbuVrqVCX5ZMVapETbxPuo+VidtfJ5Ja1/hULXVlXi/twJzPKojTFqTTNGQppP0yLU5xqcj24Rd50dWJNyWeaRhShrtirrsyLBGdvALJ1EskuXZ3MLfvKLfEGaOBVxtTB3/JABBk1OSj0MPxU7oe5k0wR3laoX2nAzwl+p0uSya3DWydW53lEBuh6OspD18szXUI81Suz3L67v4RBWuheggWDob5WOqByf6vS7Y1wE/66mt29fXbRpSOzfJ2e3pdddvnobHvD69uWM7l2RvSkNszvDhWg5gPZZcd3jNu0uNe6+d31VI/u3jDkxrmFKMHXswMvHu04uGWkwp0NC6a1WzW/64alvR7dXAsVBvWk4O/GJb2iA95Am9BlK91zgK4e31h6avfQId2Ra/DRbQNnj6UWTuUAUMLroA8/xa6iWPV9KBHzZyOuCFjDNmkI57ncmukjECoa1wud0d+7fMDEvpQsDrawdgbKZzG8C5lZmX5t6nleMpuTQ0nIaiSSiamhJzKnsV85VPOOliLlPzniT4gx+ORgIb9+sKr6D5Sl8etKoRDgqgnEJSncoDDVTiCqGefG2bCPAazAHUbiDxcG4xbUQXGtKrNd4U04hhGVEGRAbpLEHhjzhaBssiTuXF05G7iWj0OYsguDwlhyC0T4BsSguVs/ZI3m3LJvTBZ52EI5dmKRYEj2C+lhZURnjlRcMKBoHMdKWK+uVHhGsDyD8aqsK0WR1WJw6PPaEn5FTnnK54LED8QxuSDpY3HqJz5dwyv+DlxIabpHYog5/M2Jc3IylivPRO6uqT+sHS0epMfZFWa4Bbi/SAgzWvZvRxRj58jUry5Pn8ltDPN8CeygxoMNriaX5S/Me/loo+6LA0f3jtXTOO7tqmj67vypI5NPHZr05fNzPY2jNu+vOlndBjY2P93+u79aXppdYbqt6mMUpLmuNECcX6ktbCh7CsEW8Irz+2cYVtS3rWTwQW2hD4lfKjTZY/6X8frEUc5vn0amVJLSROsJCtNLcjyyuhA0b4U+TPDuEH2+IGpjyOfnbCd0VFFAqJN7x6GE2rOQo/hErCaUPToN+C8cKJWJBe1l/4RYrOyNZUUJB9srwOFQOT3UxsNGoedvPwErq6e2k8wwidypy0WJpsoyP1bjsL8kNP50HPCM5OEc1B5tXFKZZYDkT68pjGTi5Svd2eZpzyRk9nV+eu/iMgKgSWHGpIzlk0ySBAXtsSzP1FjH4jwEPS8VD7ATSxbY6s2ZUhxhkFsSGuKuQlIYApX55sn4I9saXwcgI2UTnXPpMRZY3o1xML0FZW5FDDRYVegrRoOYGGANdAoUm7x88fS/mTjumU5mb05GBWqQel+cnphpnUoLYxJpvH1+gI31tWCCTFmqA5lNtQeMywzAu85TbGKozfpDEAm3PM3R3fIuqRDho04S5fBxvDjYKCQyYE6cBQAHSVhbnO5w4+xcklfIUPP4gC5MvNPsGCuUNB12P6841EcF+TZjTPDF9THOEMEvSnbZt3o0rzAKwGXRGEpKOxSF6Eiv5rlGbpkMxSlKcQM0gGzyQ2Sg/tCOCK37WDFh8ruB7I1bQVmKaRQsDm66GqJfAXM01JKT9Aor53SGhbA3vgHlJzfXoU3rjiLvTRiN4rjs3T4FRvFG7TR5Vl1hj7/bc0IQz+9DogNJaTwZhy0lsYBJDGn2ADJ8Zf2Y5K6iDDYkWDV2yiwRMLAyDXlbMZTDbNntK4czCKM8xN3hurXRSVIPkNuL++uL06zJVyfTy0/vrCTlLcu7uVgwkf+NtY6QuEhwheNcZBXZ9iIBpWrScfYLGkfzAqzA9qM22znlhx5ZUTY7iNiF3o4HlJdox7bJq46W6NfDq0Ru6MFuryegky8iqgVJnrksn79nWc9mpG6UzcdHOKK6Yro8hgBQcYwlc+qFV0lXME7wY7sxNasSPYSUOtWWZEmBC/jWyCBdQWtZrJ4DbZtUK4JvSnO+eLpqEIGOxASEHgNm+uGPFPN9O1EaT/ZgHB8MPw3pjdNtZKGcGgnRqIXWFNW5A6eu+jvNy+nfm7p0AUVgDA8xGD6Yys1yo+uygVDmoej7PNEkdXRZShN4Bb0j2FMHUy9/d7s7JDw2twItBmGrWtffDbW5H4CtEfjUMdnpu2CcX5xiJrp18EpbkZoksR1p8OEl5K8U5KlMdDxQfv8aZaQhYPTZHvE6xuqHoGyhd4rEJcSQepu0SQJNtxO8qEc7Su0RinvGq0oZ2YcqTf3ibPZ4WEeOlKoH0UTTDUVl9pGIIE02ZvgblVPyV1Cod3IGavPcjoisWD9aNvF39HNVLksf7V9f56X74hX1BqahKIOJCVJX8hkYC6ZcGeRiKwfIknx9eGsVgdfCbD93l5d4XOH/9BXiJJJ7Eq0wE10dxX+sFDBSXwQpd/KyhbnzAGLgI0CQObzaqOQotC4K93eL8yv82ga6ShEOHG+JeGwLCJQQkF7Ewx4AiE0uyBb4KDWIlbhSpP7ZYwR5gmZL0i3Zw22hH59khJKsQ7x9y7sJcEb66S3/JH9XI4xRxOen+OQOz9X6LtsmwDQJUM7Hkbq55d+hfV5JzLHtM+nKvK8ur/+SmrcFHijcTUUMqYg6w5J+A31k3z51eOthOIT6GZw/bcfCHlAe00O4nLeOLiCcBetBpnhnLTqt9zdToTOO1eX/GYGLoS7aJ54fUZq1+AgU66QAg5SdBTpzfuMSItnXL24gCUKAWSEZCYAL1ny6DySA6lSXw9tGu9o9Bf4mN8Nj7YrBUICBqL84Zah3nbzu0rkV2zaOKS8KSIyxXzofwV1mLELSB3dMEoMVXkVyYzQIRQ/k45DtAD0zx1AblrXXfLbBQGv3vQuzTu0aPn0UFe6jHPVV3dXiMmzuJ9cXOptf/fD+wpsXewxe7cpLNIvwe16eZZca8RYoCEnhDfuDrk7Ni3tPgn2TBagtcAEiBR+Aqop0K7okNNpHFT50WQK34FtOhEFVmlVZgkV1unVBjCGz8WKNeSVRvKIwRhSqzTLXO1ffYlVVV+TKkLYsRv+Yn+gKX55e2yY0W/KqmbB6dUX80hD0t8FcBDo84Tfmmi+44gN12TMP/KrUimw3ImCzKS7NXx0n7cB17eAc0kxWqEVdxmcs9OUCNFTgNJDw01dv5csnptI1iHjFhuue3j+GrmFEuQ5tqKoiRskxf1ZPWGbE0ywZsGcLOhiwf9s4MrTju8aTgq/TU3bPk1ClljjKPrmZ8MOcL3CnRdgxGDE3c2d3AmZj3+6JL54cEAOIknTPhvPD8DLkyJ2HzWO4A+UFU6i+HcWF8/rHM8UEfRlRPQHs5g2zu0zoQ908hELXje+Djl7C38ZOSpIMzOT6Q+JRyn4y5CcSoQNeRLJKsleftkzju1f168pBpzI3/vt3Y/oGDkdcI7FjdU+iv2jdiLKCaB7XT+tOvi6b3MfdSsPd6hXwDV/dn71+djAt0owwRqxeoDDZftXUvyoFUdeBA2D5GBYWQYZgkh5wi8QIX2asmfBrFSOVAMPx9OF2ujoxJ8UOZGAah60n+QoA6Qa7q5BY9oC/ScJI+F1f7bjWMwYUQAhPjbEh/OgPv3c/AvWz45FYJ38XCyLV2WzAUaAwDdOXMdepnf/Cd0eDu8gmXMHGYuT5Wt+pK/7BfGGPbtQWNcYDgvRRl+otHGRlDoqx+eM9RgwiqkbBYWnodKifwBIrsG1mx1uINFmNfilwqcmwAfQD5eWT2jE8ULwZjksu+nrkxMUr+lGX483LDZg5HGXHpquTS9Ms8Km/AsR41hbWFXyJcr0V7HQl1OW25Wt0rj0n1oBsmGsH5i0f12HJkN+Wj2o9oSM1uQu1ZVyHHZM7jvmD7BYZvC04gztxxvT9raEyjeQQH9qL2rX6n+lD0c27J+a/e3qQ6JoJzCFobk2h1Dp4YaDhfh3QcehBXdEH+tDnD+YtJFP5lIlt4KP+8vhTHNEOriun5t67hjSN8tdXPLy6ate6PppK20HIGD+QM3U4BV9njEYOawMEycQ3L+8J6EdP9ei+DaNO7515eOtEIH0rZvdQerBzeH/0lqMH8GEDnjDfYUW+b6M0yMMKkWpjVaHr7w/fZ6nhOozerigsI0ifbIWqZAdE10mmnhzv8kRrtrk4Ef+jikRH9h31YEtcD41yCTWuV69pyJe6GN9ikoSG6lWl2ZLbWeHCDFXBH57ysEii9nDr7TP/Ni7U1Lt5bM8gEoK72evYhjENe8Ut+xoXhFRHId4atQWeVdmfEoIMOBhWIjzU3d/fNVc77ax//cL+STpP9+xY0wf6dmTzsIcXl7x9fsBa95yB6mGS7h3uw99x/VCGyKkjUSbC90Y3tNVORYSZnD4xlxywX/Zvx/WLu00dyRk7ENlhhv1NTRpC/Y12EKUkt4YNQitA+Bzg+k/vm3zt1Lwl07sM7obud+ZwAGKmjmGwyI7N0/CuLGThoVSEBjFnVFmEa6lzBzDX6yfHmORrTzaIqgFkMVHMwHPB0jy4BncQliuTkHjsZ43yet088i8m6qWMHFSNGPXbJ6Z3EUgQD8/P3rmsAwtMTFYqAevHCupsecOc38f2olxNUDDVR+cWkfuAMEfhXN5x/qowJ9MHy2CgeYdoxEQZknFr1az2TZvQRPwdKZDCGhjVJVx9/2JkK6SRY/Jg8XReHA7xRvg/Pco8WuAvIVFrDOidKCQlXqLpMcXAGkQYHw907jAm6J3IIGoak+8qcz+m/jCiRa2nvBJgSUV2Ytpnx8ewnuuWTeDzyivyklhYEa0mjlcuHlwM31lm0FhjvyisrJ6KgNYRh5AXvS8jAje54aas7vIQOs4oU5v1SaARDxJ7cNYwjkAC57EaJD6TS0iGDPri0UmiiUZQxnBtpCR9fGE5aWdqf+qt0k4y/dCa3lOUXrwu16MHhwIhljEdc35Cb2v+5li9TBuNHG4lb/f/JEeJZLZkz/YyOByny2V48JocEKe9zBk9JMkZVFfIpO17cW8jIBJGrLO8i1SXOFDD6D4cAS3mAfs5ZxYSyFNxrge2R19dGOfA2CBtkjadKG1Z2bA43QFlu8AXAPFL+f0kxlFltred4V12OMA7gyDCLRLCiniOZJa35Qj4lUPrx4sm486MYs74Jwfo3j85F6gPzJfCpWV2r8+R+0XRFgSAyIUCOREupDi6JNaWfUcJTkwFJCM16LVAN/CtOJ7hAS3eXSLJT2ic2wSl68CtZMUaGzzfQxp0N7vMRsB21Lsivl/pRl2Nfsoe5Gh6rklvBB5rxEcsVLEjYSnYm6avEYCavD4VEaBFlO4E1q01UVD4ZRNaM85yrdFTvvbyoqYPMoSzu0G6kYny04SVI/YNuJ9fVwEAAB4bSURBVOnnrc4OxN1RiShhcVJaJnsgrzKWVc7CNQUbWCICkK5hFg6v8t3zBTsbGThF4sYlvVjkgXj21SPxqlSJxOrJpBvDK6r3kcrrT079WAENZi380zMRJYRUThTIepLqIIUzTqOnYut5PFWmnd0+ntmv1dlsrJQPBmf5VenMzV+FlR9fnzdbjVvgIGyz+odQG5tuJ5BZEpiNlGhD1o+b/xXo5o9PL8hIYHVt38qyzkDv1Y8/ubqC0ZvFmG9f1ouU96/7h6RbKiv23b1p1OFdSAWicG8be4jTXO+c3PmFjNVFaaet7inG+BqgpnB7FaM4HoiCopPynAlIUkwLR/zlg8vrUR4i/3dk4Md3EX8gXlP5DlnRN+aLGRuGEKjpwU1IUXN020CGNExowzxfnfdOcS+wKaTpL7byV3BObZgFuD9rMIfgXm6BT7SfJvsOkjlz+ijEfxFd9a1zs0/uGcnoW9u3wvwKUp+smtdxZB+qKA2h0Kunpu9b1YsIUEYvdvdoRX02uw6vYDTIOOXm2lkoWsLrx4iz2bGkExJZA7VFyKVMZ0paV19EQD/caNo3CGncs0xYK3ddZVBuKjmxR6fHWxKzPMCKvdEVAit/Npj0elpgbhlNGBQ2OhC3IClIJF5LdTqxG9A4BQtUBm6U06yTjah/bqodI1ETrSmvhF+bD23CJy/Bma7JANYHJ7MbhTOHFXAwlQlw1ZQ0PwJAKkvz4gvydAPI2+ojnXrnVvWU+oVR5qwpkoxTNEkmcdfQVt7B1rc1ukCXo5xJrtY32Zs1WL/EKJLrsom1FuHDIi/2flmGE9t4ebIVC8RDunJA7Nowuwt5qfyFefCBmoYvkTA5CIcuczaUhX7Y6ZwhrU0aREl5cgAqm7052ayLZEakHnl7Yqy5wN0wDj4o5t6sNqK8v//HR8DOY40d4voJYw4XiD+w80zUjyPlZK5LG4YG1ebHWbYRzC1UA+HZAPvqhn7R27z0n4dXNkCHJo4QatjP7B7HK2IQ2/HN/yheWlSZifaYjsruCYOZhSM5vchYJg9H2X6+uSP66GgiB8JzgJtKTqItTnDVn1inGguEXI8GLZmC9NMDO1Ecwab57i7Pwnvej/eAQkDSQSrn1+cCHZ6ALE7kI/iQmQWBGWYBJQPCqneUGjZIh2xuYq/mYq1RXWkAtyK6Ot/N0kAWlUt81BT3AMsiMMZ5EYMzYQKSvzFGjdQgrcJYI+B4kN/C5tGSkKQIQAjIEEovOeuvZs2BbGUDjUPNghTJ3olYbLndouh695YB+HFeYqjurnV9kHQWpH14fT/sX4DIlpelSG51DgVCMh8nLGQSk8abs74fRDuHYiw8ROnC7EzvsfwmiYHCxwkOYaVObBwmupCxfshsNKgHxRhq2AyDWK1HynPGo9xXY/ujPtw+u6im5LMAVni8/HgC6PlxnxqGhBHCiuxBZLkY149iwbDRwHDVeTROItt0BBu6JoZNDvbZ6X7DnQoYheXbG9iKJXics3XmDOU0Aysiyz9zOCUlb8XmdW36+mj1hMEr0U7mxvd41dGNOQ7Dtlk4lnn7N+dHrHs5ikJIyZD8p1ANxKLbp+cSMj2sB1KHcPHMQCW9ZygJ2w+/d8QrDirvWTuceBEV46SmcqfmkfYn9KRGdKYqUqygjvz1JQyyR7CCeAwiT62c0wmIxq41I6AMSAUpSt5eApEbbm7HCVXpgjgCK/vWjJQo/TGX4vVdxDdH4JMQ/Ep+bXSAKqmd8k3PzYixPylfW1GT6pTgp03XFmUE6YcIwtKBhByJeW8SK1bEPkklhSN84Okor664szr/IzQe4q1x69wihrnTPUdyfGMZzw4lPSP0tTSIsfLTMOx0tucPziz+U0CDLh9AWC038t20QRykjsMDg67S1Uw2xDF9ONLzttLAyhuVMxJZv8oSQe6N6mTST5DjZo+Q5jwpT6J+hRWqeXw6PdI2Jw4xgvMmtGPfXhpnXU9AkxRnhVv2hVWC1+V7IukG52zl8UrYuKEotOzG8fgRrqiDSqM0aDhWag3rxsBKB4H9RLTe6wfbgEAK7wsc5AhtIrkPtq5Gqfv270SOYgVZpjSGFUTR+XWMzBZryauMYSg9OhsgYHowvSMdJbF+p+MwtnmJpoRJasehkKO1QGamyxCCHdCBKHB1BLwtkghQmlcMwehMwsRWUkptiAZpHmwWVm4JNIFvdVEi6BMHx7Duf/6fkG5J4e5iRq0cqcdm0GPUyliyLEl2qMpyAjaWZoGD+InCHBUGRvmx6e1qRZgk65xYNMmrRAIgigqklYlWFYkWAo75K5vbToS35aVHmWNAwSBVncmviGd94QBdieXc5XNrxKBZyNsSXVzPtoxf7tGNiBr1/ZPxPx2LzXC+Vmgu5gwn8nc2wM0AbFIvxuqTxWNw+va7i6H+tg1du7Xn8GriGR0/zs/XHotcBamOdHXizHHoxTUFvmz/qvI9SL/hkxWHmOind5DvFsmpgoyiYygvmztQPr9nMpkv4BbZ5YdVwZET+CFuiutndkBWBQTKMqwIKg1eMdU72Wy1s4eZt8+b14dsm6RI3aJMRBEGYM+mPl0ZOp4bZ7hzaWfoodyF2YLADoynKaB94sJH9CikPpAeshoEXDCzhZTOXz6qsYzRnXOMHvLsNsS0Xd09UZQHIgY7tjIrN9QUfGLi8FAyFjqIbVqCVOiMPx6SmbdMIXIXa9vi4fyIDZVVaMCRviaMs5JA9kHJu/FeZ8S8MkZtUJ3i2ASfSA48VRXZir5DXF1W/5GK3E95yfaNxZoT8DSJ7LMT+yILHN0cs0JC+uxe1U96vGKmd6LZw0GyJyaQEaWm2Kqo7E6JZtT5//SmCtMQiJfnWpdmWyKGLdd++RS02fSfoYPASAMkMunf3Z4hK3GOq6gajREDU5kswnPGoMcNXiGqR1yM5S6uJm+/gQ34tw7P4ItkPuYVhQmFU5pfkePCIP7cj2zj2krIjtEfh92J/874Pr+Q24UGWFkgMScMm1uAwSwRfgysTBlC0ZUpXo73DF7tcTO/jKtyPxpc/Wx6mzyJdNVE0KhK52Z+QKk/CWksCGKPlnEr/BmHkiJndiIsDC+av71IXvxO89z2dcNIf5ZM73Zix1RirTiyYyTryXvx6KTD6/tzC77BI1nh7ypSrPkiPqHILVn7uMnLA8gBLc1q1jAOt8APavrb358xBFBaIaFuJ7aPklJtiGwIb041AihCcLx3ZaaoulKoo2uQzwMo6dheku1BgsMJ+ME8DxBwiHMZ/MTyKzZ6F3i5HuwBCW5hILKLze/OvJ1blv1Dn4XgH27Pvjk8ZPRyr/azAh3wiP6uTwWer7fD/YhDGT8zxhJYRnbgLmZ3SY+byh/EXjovEFj06kD1aEuVZ3rW43EETbDnRNjAT1inIpMQgN56ctNwgDsvRwXk43NyCWbXeQVJHxF9yfFLDrMUNIgauXBoPs6B4c12oijZhS3zSiPZWKsCvIr06R6mD4muZf3MtlXJFiyyvX9yGoogdwUpMV/cWIqoCeZS0fGIXdOkp0FBzs3rbfes6kdemh/9wdNKGcROhEtSHbCoiWjx6e3DyOEBbkXcJByBvCLFQgTsuI2zuDRJmku2cnm2s+DML7A5PIJs8HmGJjXRtLRxDNl3IUHV/nGD80H8BvyKgD59dtUl388eQQc4zF6f37S4F5HvYQywrYmGFK5dy7orX2eOJsC+J6gPmYgvLWIzcird2QXlUO+3xNm9Otc3N97F0UTuyQ3GobU80+O18kkyppAPmr4WyoxSx+Wxuxmjh8iLMrpzbDahg1+sVVZN6poViib99tFJxM/S1+qG4xt8srwmb1hHKhlLYXE+z0QgjLqwdoL0tojQD+rN6uIICw+FAyvGsjGwIj1QFBPYLYj5PT6NVKjL9TixfRAxlOJMsqirlRkfGCUKTiMQFajF7snqfDcxF/9gb6QvcbNGSQC7tkH3V8/7k5yLsMSJhx/fWCpKg2ha3LLRUEAh+sZd6/pgO5Eyuf/62cEmYaWe3lYmOwOh0G0rRxlpXRQ4rEc268+MBp9qI+rpJKxcm0XzqgPdVXG+pWBAs7zyCFFLN8iBeJnZePYCxYzoseGyBEYoLBcmhhjdhWrCdii2/Oe3TpQer0S4vGq22uppbZljSqbIDXbBaKSrLU90JC5dhDoQH4yqFBsCH4Rf8cS6OG5JKFl4kFCg10AgRNdm+aw/RYObEBPxyD5CmXTnml6ThiAmRlsZtbkMa4p5Jf6i0c4bwkctzhNPgPLUvtHs/ZVz/yDlj9ZyUsCK4EqO++RoprRt5QjZEwiT+7kozxnX6sn1tWQZnA1lH51n1D4Gz/ekBjFk76vTA6e351jjRZgnkzO0tsCzKBXpA0hOX4AVIJBAucYPYjqxidmdFdycgP6/4wAFWES8tG8UEX3h2rey+4qpjMx5cPVgC3UmtjOgkF2LO2EUolKbzhjfE7yFAmSi/0uBNChzhMR8oKU6TQhUv1kl776Vfepx6w18c9myp+XNxeObMsSK2RobtCNIBl/ggrXhVUC/hv3dIFg+o9j8QNLeIxjNdxJ6nwVpk3M2GEy9i9MYlUxJhr3y/TVIbq9ORCcAnx0w1Dzu7/Kq3qHBxmClojgMaTnHtCewMmdCa04D/pyoz1G6GXKwA6sOUdxALK1oP0C+L8iCyuevX9wNx/AoQaZzjKXrijwaizQmYKZqxBypiHtvNbbfkjrEK2Xzv+1/fHoa5PQI+eFi5tFG8ziUPxldhkaIG72d9kkeDxkXl4xuIz1eCXV6LAlR1QOa60cmM5rTKGcgnYrYmR4YljvH5yFwp/mFUeaI3wfO6faq45sRDYrwUry4bxTS3NN8H9tH5w9NX7ugG9vgpWOzXSzuER23kfYZU53zvBqkzUsIMXQ0vU50JCkRRgBSsMyd2wgZTxaYaKJbQ3EteJh3jmGNM+jghDAxFY8r9I5FXg0YEjORsdD9hbeTYuR3Q4HrJuOeRgK3COUgdtkmj+t06diy0/tnCfxX1D1t5Fh7EAhppAwwUcOIzaiMztQQBqzox+XD08guqS10d7O6SwpjB1KsjoiPpXYiI9QJvGmifVSBTWGcfcwvOuofJ3SoOEEfuy8xiO3+6TlE17JnSfcfLorcXL+P+rLZIW+xFrJs57xO/HI0xfE+r5ZPoGpSbPlVuUg3OLdLsyyIkAZ5Pm+WuQG0R6D/6PrhiNXDZStNdLQAhc8Q2QYb57Z/eReduLt6CPncv368kTgJCJ2fEW2NELDwAdwibw7ee4CDK7IR77Jv4zC6OvVPkTWCTdgDn/nQUkbm0mWz2xH5UWBIAnaV115kv3XDCjN0mlWg84QHkTRwdSm0k5NgSfYnt8RHnAY1QJVCWMnPCigtCAa8smX1UJZfIfpg1htD8uShDcGAHrcyUuxHV5sbM8cIFDbloc1ubkCJIrJAOa8qSuKiEtfJZprCNe+fmS0FTmH4/FKB6rMJeFk9h7hn8OwNr7MioZe9EsajlfDgo2ur7AyRUAlMaCsRjwhyThpgAmRXVu5A7qRXVy2YwsgNdkbXO8gQR7tylCMpAumsSQjazpi3XTzjd4LsNRSQevrIjpGiawzcMR8fNGTsQTUZxC+/XKDPhMvZAukAp2Ff8bhgPXI/Od4SKTgKfJqhQYS7Df5qgT1YOV4uyAb0Dz7bsHRqO4IQRIPe9v+Lw7ruAcJaN5dhL8qw3EgA4vjuEQhEalKCvZ/3wmr4lMi3YnRnzACKrk+P4OvofsI6J3cNIgcfke/twzVYCYT2fb92FMhfCDnHvmdHsm1R55wIxlkw3EOZfcure2ukp0EYKfKatkgTJayAsU9gz0bUO88h8JXctLCbRHcpBslhulOd51Gd506XhWNePoKtlfbDFPl457oT9Iz4XB7N0ujseIvcRCt2X+FESzUIWxd7lWYyx8thOPEhb1m6A1iHABNiNN2fIf9D4A3KvBCQlSMFOjnZKsxhwa93pFeIV9ISGbeS5CiEP5TubkLxwXePq6eHrk4lavjpYyh247Isd1KIEfZD0Ba4VctU5X3glnqSfZAZa0wO4LALs2gaAsTiTFNRHkUUnjYuR1Ypbg0a6uyJAgMCroOdPxBkA9WDgo+9PKsadzC4jGI+VKaQmm9e7GHWstGoTDxxP2q8/0XDJYha3LesEsbp2LV2EGO1qcp89eiAYBmUiJIJuMUTe8Yih5UdI/9uR2Vjb40Qb40pw5CWQv0JUpflxDl1b4P8BGpyfAuTXXeuHQFl8iJdlTNBnmpYosxkfTaQ5a4/B+4khBkGeaunRgnPEAEdqS74XJDswCsLIZgJoLAs8yOQORFfLSYKXLiftrEWcvEhB+LR4zUh0RHvKWn84qLDHcn3kwdmcYu/Asjfl11GnNzgunx09t4NTBC547vGA2UlZQ3Fve628mxzxlqnaYGbQRE+KE9zC9gXh/q+iAhQIxVSo3UFukteiJ+C/6d7DL/icN3ejBGsshL0TXQZuT8pQvPcESaH9ZwxFAAEH58q3bt+MDQI/URBNCKR6jnCFzHzxDCGNJKCc/nS4JWGtKmhX8aDKwtJTcu3l5AtLBX5n9+TXUNYEBZX82vzgWklgR26Y6vZFGxz1lY6Ria8bycsH6R+YvwSA415dDFDSnJ94SuWG1AdZTmUD+zMQaTabiVDKdxBOcS2rxnIWqAy46yIkFGS6QI0jpw5AigBuBEgiXKWXynEvObqBUj4eHRzbXiILtnMJQXuutrnmsoJw17vDeTZ7wc2jM+Os44NfBsb8NrHRakqy9vT/hkIVMiKXZsf+QWhesLKAG9PHL7RTzV5AMIE47F4740Kihdy4+xc9swBYujKghHTTotQceIFUpct0K7wxE6ci67c+P7Ukc3DyNubdiHk4KP2Ih4wTfg6Vd2VndssswK/kOjRYvcLkz9dP7Wccan/ZqKhcBiq6qudMNVh4L4000nga8ELcNWUv7rZ34XR+x3bgXR3CcGIB7B+d6c1jgFZme0L9P2HH1JsZiU6Ht41ycbkDuFDzfWuEme5/dvG+bgihqE8z4soVHHCBd7QblSvP5HyneZV79swZrjAzjAFqwQjAgwIgwVYfv+2CXQdOsFeWPCpqsLXwfZRU3iFI+BXygoR4vps/1LKzLW4czLtKKp/Z47Eo6Dt69+eO7H13Eky4/7h9BEcfT17cNL+zQPPHx2t/WI9ITHwIGw+kBQWTGnbsz1FfNBP7x/TsTVyx4SaO9d3v3VqDnkDCOcqdzcoXlvpZfsAoEf51lpANvvX/eNqfkPu/MJnt9eZaSE3UIAqg5f796zvu2xWm6Pbhx/c8s+O1T37/tVq0hDO3EnU8L7UluXd4FfSpZN7x+3fOHbuhA4w17A1QYgY2oMa2R9Veya38fHNVcAYktGt/PdvWAYPmxewxttXDvf98IpbEQdL6+P0IivG4bOdMmzrw9tGv352kNk/DeCvruALcygaqJhIzsyqHD8Sqaom70tDJAcApPFMPLgyiDnAagDEMFu0Oht2Ml0cXp/xQh5kdElwvRZhn/MKYUDlZYhQfLSXl0oXFx/1QUD2wvMTXVFQIW4FbFwH4/v+7mqfbBU8nZ+D/J0SbV2Y4eZs/QggWunBTvgJbsLfQC8tnReH4Q5w9bfOLXpyc92rx7uAnAPFjQzQjQ7Uy0u0iwvSD/fTiQzQA2ZISX4DXfqV6XFNfFG2nYeznO8npQsnZsMeun9941+/UXOntgcc++TeuiN7R5RkWyZF6gZ6KQCzBvsVBAT4kGUDOrhtZX94KbwF3o4jbsj8/ScFQwBSCChtyczfRA8py+Dc0kzsNQ61fNafALWD/6aA1zN4dWLnqlFzJvUAebKxIGwzJ7TV1zpvoH1x85rBO9YP79qu3gFs8ZPSgm+yx2b1FGyqHm2pmaN/Z35Cf2XgKzH8dm5FYYOPDBQ6yXAaO48NuOeJ/M5d28f2xSrdrh0448dwZkz9Y+xg6vDW8UAQj++ciqjeMI71u1sq93afPzjn3vm1AN/bVgyBX5Xu7DDSkIWfFO5tEQoWdOaK1f80QoPq87bpCZ8bx+VSJy6XNkFifVlD5JwftzyEcNCxoWY1pV9IAAHJTVTG/8ZBYZsbak0AKJPCjET3U2GqHbfAS5KGTXIMHzELHy26NfFPiRFW9eK1CiIHM/wNENOqhNwUJ+AkirJcgBVFtsBcF/gKy7ZqTm+LNzc9bJ/BujK+t2qy6xb0XzK9m6bisZfyB2+fWw0UDQBo0kiZOxeXfvygNGdWx+NHZt26vvbdm4uKj3c/fbIHvq5dNRDA5fSJueNGM4sIXwmnPHEEc0a1I4c5hn1672wxwOvAQSgKtsvNG0zYJeWnB5vCK6/kd7LwOuyfVrvWjls6qxsMBjivdfO7Ax0BSJS/tSnIX3f3plFv1E6/enrw+vllLDp5qXjg/rV1cNPR4gHciQszfa99VeXBtnsX1wN39sH04Tf318GebyL89X/4GTiayGkoHIW/Nvp3gfsBGm9rcCfQW9Xb7dGXz8/DA7WTo6xAYg//alCT/838zZ2Ib0Y5Sa7x4WYlOc7+nxW/eitXFX+Eea/IdAUsBcjpr1acDjIUcHCVOW5YxFCvyHbLiDSHOyCJBLqrwnuTwoxB9ADcE+qtw69IA7axIOkjsFzJYdal6R7f3LXivpsB7QCclBBigIIl+dqlhHoWZXwryfxamuFblutdWeADSD7E/w3geTJrX1xfw5T5ueoBwGZEO2Mv8hApvWQ87VVgBoj0RNflw7RkxzrWewqXKrP8gj+/axjovLErJdG+ADswkJ2GCFGub1GKG/CRIKkw26m2EIcuM3W1fAJIBQVErd9XS4t74rAiGn8aRT/jNBH8kv1RpnHWRUYSK9PgPoe902hTHMltyjQamJMjvDumP0cqNkv8Ocm/Nj9YkUpr5yGRZNjfFImbMGEQBTAH3EZltjcg/FtnVwAdP7x1IrAva+f3GdIdhSa5fGzxPdl1G5b/c3jrZCgDS1uR5fNa+SSgE7hzfOf08wfnQUH/1YV50zpeu7hG4fHefTsn6WrKPlc87Oas+slZ1euTBpT1Xl+ODreMCjZ7+ezoy2fHgwONMqPtkWhWnpiX4Bz15Z2v4wt7w9uwK4oSPgAvZfDqDPxNCjaHHvrYKUHNqDCzhFSX86eWbFo7gh3RS5UjDUM7Y1e/BNMT20dJGTFV/IdGZ1em0VY4zQZyFanIaTSiK6cJLkEaeBHEEGju7c0y+BKuwX9SSpe3CsO9ND1S6SZEhvqZMTY+ZNJnTpPbIDb0fUPFEoNqCmONDq/vv3AsdWrziAMr+4/sSh1dP/zxheV/4ag7bCs9sUq7rwwH+g0M3bA/qdn/UJN6cv6S3DmZpqeYiHDNLkbzY/sfvoQAIRZCmNPEppKRLlBxo4GN60cxlmluBzfW81bNhkkm8qzYTZaZq5efud4BTOwsUu80DiGrpam8/LCqOAds8qlgLJZZX0nIDEwbCyvjP2R/M0kJ1M+MskDeKlUpmTGWn+0ff7J5AHIQsWsgn5UosyBPDRKDFS5gLHydnmrc3aR+b1tpHNbdFUfE+WhmhRgWRplXpzjCJyfMONpTLeyTSoiL8vcPz1RvbXMzvu9roexp/sjV4LH2w32vbu6GO24GD4tjHbODbTTu7969aMixDWMenVrzQm4XcEtW+rc0nhxTfbhH8f7Oy0cWAJ5/fn/3wyubAM8Dtr90dNGZff8CW7Z0RvclkzqP6cKZN6TNlpn/HF019uS6KcdWjzu6agIUFo/869nFLS+u7JrWTzDFnCZgV0YqrPzTl4zgI+AQmkConJ+jpKIPIlNgeZx4XCfWn642zwdZ/+naxuQbXkkMXVvELQgRKNVi6tWoyaPLkohkLyIdlBDDMmsWr8z9yC0La94e2YhfdL0jwY3llhEN+PwT+bualvV4jfvhsl9qkZMvOQhXkVMW40CXJMMe4xVEMobVrK+1mb7c7O/88lS0zepK4ae6FLeSKLv8SMvYz6/j/XQTvN/E+rxO/2qS9t3wu/0zc7XTsA2+u2tkBpllRFpnhpjHfzdO/2qaEWFbGG3vZHLPQv1CmLdOSqCxq4W8k/7tGE+9N08OGT47ovVgJ5AF1VuboAUrzXOacjvsdC5GeWrCfW5xdJSXRm3WJ93He79/0nr39Cg0In96zZGt4/etGHJpz2Q22B2fTUhBi8KKFDIwXX8N/pdfooPk12Tx+S2ba+P/j9fPZLgSuJ78XwIsEsu8/7fk/xOwwpMSD//fBTb/7/o/glf+77t4TScE+3/X/xys8P6vBJf/d7XQ9f8B1fkJQU3nGeMAAAAaelRYdGpwZWc6Y29sb3JzcGFjZQAAeNozAgAAMwAziTgjNQAAACR6VFh0anBlZzpzYW1wbGluZy1mYWN0b3IAAHjaM6ww1DGEYAARbwLnnf4emQAAAABJRU5ErkJggg=="> ורוחב כל זרוע מאלה טפח ושליש באורך שני טפחים ומחצה והקו הלבן החרב שבין ג׳ שורות שמצד זה לבין ג׳ שורות שמצד האחר, הם ששה טפחים באורך הערוגה, והחרב שבין זרוע לזרוע הוא שני טפחים וחצי כאורך הזרוע אבל רחבו טפח אחד כדעת ר׳ יהודה דלא בעי הרחקה רק טפח והם ד׳ אוירים שהן עשרה טפחים סך כל החרב בערוגה ששה עשר טפחים וסך כל הזרוע באמצע הערוגה מלבד הגובלין עולה עשרים טפחים: ולרבנן זורע מין אחד בערוגה חמשה על חמשה כי צריך חצי טפח מכל צד מן הגובל וא״ת לרבנן אמאי אינו זורע כי אם מין אחד בכל הערוגה והלא יכול לזרוע בה חמשה מינין טפח על טפח בכל קרן וקרן וטפח על טפח באמצע ובלבד שלא יהא אלכסון של טפח האמצעי כנגד אלכסון הערוגה, שאז לא יהיה טפח ומחצה בין זרע האמצעי לזרע הקרנות לפי שאלכסון הערוגה שבעה טפחים ואלכסון הזרעים של הקרנות והאמצעי ד׳ טפחים וחומש. וי״ל מדלא שרא רחמנא אלא חמשה בתוך ששה מכלל דפחות מששה איכא ערבוב. והר״מ ז״ל פי׳ שדעת רבי יהודה שאפשר שיזרע בזו הערוגה שהיא ששה על ששה ויש לה גבול טפח שמנה עשר מינין כזו הצורה: <img src="data:image/jpeg;base64,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ויהיה מדת הזרוע ממנה שלשים טפחים וכשתסתכל בצורה זו תמצא ששה מסומנים אורך כל אחד ג׳ טפחים ורוחב שני טפחים נמצא כל צלע מהן אלכסון טפח ומחצה על טפח נמצאו הזרעים מרוחקים זה מזה יותר מטפח ומחצה. אמנם אם נרצה לומר לר׳ יהודה שיזרע ט׳ מינין בערוגה באמצע וכמדת הזריעה הזאת ונצייר אותה כמו זאת הצורה: <img src="data:image/png;base64,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"> זה אי אפשר לפי שכל מסומן מהתשעה המסומנין המצויירין הוא ארכו שני טפחים ורחבו שני טפחים נמצא כל צלע מהם אלכסון טפח על טפח והוא טפח ושני חומשין ואנו צריכין לטפח ומחצה וליכא. והלכה כרבי יהודה:   
+
+Mishnah 2
+
+<b>כל מין זרעים אין זורעים בערוגה.</b> הא דשרינן לעיל חמשה זרעונים בערוגה. ושלשה עשר מיני זרעונים כשיש לה גבול טפח, הני מילי במיני ירקות שדרך לזרעם ערוגות ערוגות, אבל מיני זרעים שדרכן לזרוע מהן שדה גדולה לא, משום דמיחזו ככלאים:
+<b>אפונים השופים.</b> אפונים חלקים שנראין כאילו הן משופין בכלי שמשפין ומחליקין בו העצים. פירוש אחר אפונים [השופים קטנים] גמלונים גסים וגדולים לשון ארמי קורין לדבר גדול גמלונא:
+<b>גבול.</b> כמין אצטבא של טיט מגובל שעושין סביב לערוגה לדריסת רגלי אדם:
+<b>שהיה גבוה טפח.</b> כשזרעו [בו שנים עשר מיני זרעונים] ונתמעט מותרים הזרעונים שגדלים בו אפילו לאחר שנתמעט ואין צריך לעקור משום מקיים כלאים כיון שהיה כשר מתחלתו בשעת זריעה ומיהו אינו יכול לזרוע בו [בתחילה] לאחר שנתמעט עד שיעמידנו על גובה טפח:
+<b>אחת מכאן.</b> בשפת התלם לרחבו ואחת בשפה האחרת ואחת באמצע התלם והולך וזורע מכל מין עד שיהיו מרוחקין זה מזה טפח ומחצה ושהן עמוקים טפח לרבותא נקט משום דבירושלמי איכא מאן דאסר דמיחזי כחבוש:
+
+Mishnah 3
+
+<b>ראש תור.</b> קרן זוית מחודדת נכנסת לתוך שדה אחר, כתורי זהב של תכשיטי אשה שיש להן שלש זויות מחודדות:
+<b>שהוא נראה כסוף שדהו.</b> וניכר ולא מיחזי ככלאים:
+<b>מפולש.</b> פתוח משני צדדיו כמו מבוי מפולש שפתוח משתי רוחות:
+<b>רבי עקיבא אומר אורך ששה טפחים.</b> לא בעינן מפולש אלא שיהא התלם הזרוע ארוך ששה טפחים אע״פ שזרע אחר מקיפו משלש רוחותיו שרי:
+<b>ורוחב מלואו.</b> היינו ששה טפחים שהוא שיעור רוחב תלם ורבי ישמעאל נמי בעי רוחב התלם במלואו אע״ג דלא פירש למלתיה דכיון דרבי עקיבא דמיקל ולא בעי מפולש בעי רוחב מלואו כל שכן רבי ישמעאל דמחמיר. ורמב״ם פירש רוחב מלואו שיהיה רחבו [כעמקו]:
+<b>רוחב פרסה.</b> והיינו טפח והא דקאמר רוחב פרסה ולא קאמר רוחב טפח משום דמפיק לה מקרא דכתיב (דברים י״א:י׳) והשקית ברגלך כגן הירק, שצריך להיות בין ירק לירק מקום להנחת הרגל דהיינו רוחב פרסה, והלכה כרבי עקיבא, ובפרקין דלעיל דתנן ירק בירק ששה טפחים התם מיירי בין שדה ירק לשדה ירק אחר שצריך להרחיק זה מזה ששה טפחים, והכא מיירי בבא ליטע שורה אחת של ירק בתוך שדה כדתנן בהדיא והוא מבקש ליטע בתוכו שורה של ירק אחר הלכך מפסיק בתלם רחב למר כדאית ליה ולמר כדאית ליה:   
+
+Mishnah 4
+
+<b>שתי שורות של קשואין שתי שורות של דלועין שתי שורות של פול המצרי מותר.</b> דכל שתי שורות נראית כשדה בפני עצמה ואיכא הכירא ואין כאן ערבוב והוא דאיכא תלם מפסיק בין מין למין, אבל שורה אחת של קשואין ושורה אחת של דלועין ושורה אחת של פול המצרי אסור, אע״ג דתלם מפסיק בין כל מין ומין לפי ששלשה מינים הללו עלים שלהם מתפשטים ומתערבים זו עם זו, וכשאין שם אלא שורה אחת מכל מין ומין נראין כאילו נזרעו כולן יחד במפולת יד ומיחזו ככלאים ואין הפסקת התלם ניכרת בהן:
+<b>ושורה של קשואים ר״א מתיר.</b> קסבר הואיל ואיכא שתי שורות של קשואין אע״פ שאינן סמוכות זו לזו חשבינן להו כאילו הן סמוכות ויש כאן שדה של קשואין ושורה של דלועין ושורה של פול המצרי הוו כאילו נטועות בשדה של קשואין וסגי להו בהרחקת תלם, כדתנן לעיל היתה שדהו זרועה ירק והוא מבקש ליטע בתוכו ירק אחר וכו׳:
+<b>וחכמים אוסרים.</b> לפי שאין שתי שורות של קשואין סמוכות זו לזו לא חשיבי כשדה של קשואין ומחזו ככלאים ויש כאן ערבוב ואין הפסקת התלם מועלת בהן, והלכה כחכמים: 
+
+Mishnah 5
+
+<b>קישות ודלעת.</b> שהעלים שלהן מתפשטים ומתערבים זו עם זו וכ״ש שאר מינים:
+<b>זו נוטה לצד זה.</b> דאע״ג דאין הפסק של תלם מועיל להן, הטיית העלים זו לצד זה וזו לצד זה מועיל להן, הואיל ומה שאסרו חכמים בכלאים לא אסרו אלא מפני מראית העין: 
+
+Mishnah 6
+
+<b>עוקר שתי שורות ונוטע שורה אחת.</b> שיעור השורה אין פחות מד׳ אמות רוחב, וכשעוקר שתי שורות של בצלים שהן ח׳ אמות ונוטע באמצען שורה אחת של דלועים שהיא ד׳ אמות נשתיירו ב׳ אמות בורות מכאן וב׳ אמות בורות מכאן:
+<b>ומניח קמת בצלים ב׳ שורות.</b> שהן שמונה אמות רוחב ועוקר שתי שורות שהן כמו כן ח׳ אמות וזורע באמצען שורה א׳ של דלועין שהיא ד׳ אמות, נמצא בין שורה ראשונה של דלועין לקמת הבצלים שתי אמות בורות וקמת הבצלים ח׳ אמות, ושתי אמות בורות בין קמת הבצלים לשורה שניה של דלועים, הרי בין שורה של דלועים לשורה של דלועים י״ב אמה וכן לעולם:
+<b>רבי עקיבא אומר עוקר ב׳ שורות ונוטע שתי שורות.</b> קסבר שאין צריך להפסיק בין שתי שורות של דלועים לקמת הבצלים אלא התלם, כדתנן לעיל בפרקין בשאר ירקות. ובין שורות של דלועים לשורות של דלועים מפסיקים שמנה אמות של קמת הבצלים בלבד:
+<b>וחכמים אומרים אם אין בין שורה לחברתה י״ב אמה וכו׳</b> חכמים כר׳ ישמעאל סבירא להו שצריך שיהיה בין שורה של דלועים לחברתה י״ב אמה, מיהו רבי ישמעאל מצריך הפסק שתי אמות בורות בין שורה של דלועים לקמה של בצלים וחכמים מתירים לסמוך שורה של דלועים אצל קמה של בצלים ולא מצרכי אלא תלם אחד בלבד כשאר ירקות. אבל י״ב אמה בין שורה של דלועים לחברתה בעו חכמים לפי שהדלועים עלין שלהן רחבות ומתפשטות הרבה כדי שלא תראה כל השדה מעורבבת בבצלים ודלועים. והלכה כחכמים: 
+
+Mishnah 7
+
+<b>דלעת בירק.</b> הבא ליטע דלעת אצל ירק עבודתה כירק דהיינו ששה טפחים. אבל אם בא ליטע דלעת בתבואה צריך להרחיב לו בית רובע כשיעור עבודת התבואה שהוא עשר אמות ושני טפחים ומחצה על עשר אמות, והוא מקום זריעת רובע הקב:
+<b>שורה של דלועים נותנים לה עבודתה ששה טפחים.</b> וקילא שורה מדלעת יחידית, דדלעת יחידית בתבואה צריכה בית רובע, לפי ששורה מנכרא בפני עצמה וליכא ערבוב כמו בדלעת יחידית, וששה טפחים דתנן הכא הוי שיעור רוחב אבל שיעור אורך לא אתפרש במתניתין ובתוספתא פירשו דצריך שיהיה שיעור האורך עשר אמות ומחצה:
+<b>ואם הגדילה.</b> השורה ונכנסו הענפים בתוך ששה טפחים, יעקור מלפניה כל הענפים שנתפשטו ונכנסו בתוך שיעור זה:
+<b>נותנין לה עבודתה.</b> של שורת הדלועים ארבע אמות, שצריך להרחיק ארבע אמות מן התבואה:
+<b>התחמיר זו מן הגפן.</b> דתנן לקמן בפ״ד הנוטע שורה של חמש גפנים בית הלל אומרים אינו כרם ואינו נותן לה עבודת הכרם ארבע אמות אלא ששה טפחים, והכי נמי בשורה של דלועים אין להחמיר וליתן להן ד׳ אמות דאין להחמיר בכלאי זרעים יותר מבכלאי הכרם:
+<b>מצינו שזו חמורה מן הגפן.</b> אע״ג דאיסור כלאי זרעים קיל מאיסור כלאי הכרם, מ״מ הא אשכחן דלגפן יחידית כשבא ליטע אותה בתבואה נותנין לה עבודתה ששה טפחים ולדלעת יחידית נותנים לה בית רובע שהן עשר אמות ושני טפחים ומחצה על עשר אמות מפני שהיא מתפשטת והולכת מרחוק הכי נמי אין לתמוה אם לשורה אחת של גפנים נותנים לה עבודתה ששה טפחים ולשורה של דלועין נותנין לה ארבע אמות:
+<b>כל שלשה דלועין לבית סאה.</b> ר״מ פליג אתנא קמא דאמר שלדלעת יחידית בתבואה נותנים לה בית רובע וסבר איהו דנותנים לה שלישית בית סאה ורבי יוסי בן החוטף אפרתי סבר שלישית בית כור. ואין הלכה כדברי כולם אלא כתנא קמא בלבד. ודלעת השנויה במתניתין היא דלעת יונית בלבד שעלים שלה רחבים ומסככים ומסתבכים טפי, אבל דלעת מצרית עם שאר דלועין דינן כשאר ירקות:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>קרחת כרם ומחול הכרם.</b> מפרש להו ואזיל:
+<b>בית שמאי אומרים כ״ד אמות.</b> אם קרחתה כ״ד אמות מותר לזרוע לשם פחות מכאן לא יביא זרע לשם:
+<b>שחרב מאמצעו.</b> ויש גפנים כל סביבות הקרחה שהיא שש עשרה אמה על שש עשרה אמה, וכן אם הלכה הקרחת על פני רוחב הכרם שאין גפנים אלא משני צדי הקרחת:
+<b>אם אין שם שש עשרה אמה.</b> כדברי בית הלל לא יביא זרע לשם אפילו באמה האמצעית, דארבע אמות שבצד הכרם מזה וארבע אמות שבצד הכרם מזה הוו עבודת הכרם דעבודת הכרם ארבע אמות כדתנן לקמן, לפי שהיו בוצרים בשוורים ובעגלות ובעת החרישה חורשים אותה בשוורים הלכך אותן ארבע אמות ככרם דמו, ואם נשארו בינתים שמנה אמות חוץ מאותן ארבע לכל צד לא בטלי לגבי כרם ומותר לזרען, בציר משמנה אמות שדי פלגא להכא ופלגא להכא בטלי לגבי כרם וככרם דמו ואסור לזרוע בהן משום כלאים. ולבית שמאי לא חשיב שדה פחות משמנה אמות הלכך ארבעה ועשרים אמות בעינן ארבע לעבודת הכרם מכאן וכנגדן מכאן פשו להו שש עשרה שדי ח׳ להכא וח׳ להכא איכא שדה ולא בטלי:   
+
+Mishnah 2
+
+<b>מחול הכרם.</b> מקום פנוי בין כרם לגדר סביב, כמו מחולות הנשים כשמרקדות בסבוב לשון אז תשמח בתולה במחול (ירמיה לא):
+<b>אם יש שם י״ב אמה.</b> כדברי בית הלל, נותן ד׳ אמות לעבודת כרם וזורע השאר. אבל אם אין שם י״ב אמה לא יביא זרע לשם, דארבע אמות דלהדי כרם עבודת הכרם, וארבע אמות דלהדי כותל כיון דלא מזדרעי מפני תקון הכותל כדי שיהלך אדם על גבי קרקע סמוך לכותל ויהיה העפר נדוש ויתחזקו יסודותיו אפקורי מפקר להו. ואמצעיות אי איכא ד׳ אמות חשיבי ואי לא בטלי לגבי כרם, והכא לא בעינן שש עשרה שאין האסור אלא מצד אחד. וכל הנך אמות באמה בת ששה טפחים: 
+
+Mishnah 3
+
+<b>אין זה אלא גדר הכרם.</b> מקום שבין גדר לכרם גדר הכרם הוא קרוי, ואפילו אין שם אלא שש אמות מרחיק ארבע אמות וזורע את המותר:
+<b>ואיזהו מחול הכרם.</b> שצריך י״ב אמות, מקום שבין ב׳ כרמים. ות״ק סבר מקום שבין ב׳ כרמים ככרם שחרב באמצעו הוא נדון. ובירושלמי מוכיח דלא אמר ר׳ יהודה איזהו מחול הכרם בין שני הכרמים אלא כגון שאין שורות הכרמים שוות של זו לזו, כגון דכרם של צד זה של מחול שורותיה מן המזרח למערב ושבצד אחר מן הצפון לדרום, דאם היו מכוונים מודה רבי יהודה דנראה כקרחת הכרם ובעי ט״ז אמה. ואין הלכה כר׳ יהודה:
+<b>איזהו גדר.</b> המפריש בין הכרם שיכול להניח כרם מצד זה ולזרוע מצד אחר, וכן חריץ: 
+
+Mishnah 4
+
+<b>ג׳ טפחים.</b> דכל פחות מג׳ כלבוד דמי. והוא שיעור כדי שיכנס הגדי:
+<b>הרי הוא כמחיצה.</b> ומותר לסמוך גפנים מצד זה וזרעים מצד זה:
+<b>נדון כפתח.</b> ואפילו כנגדו מותר לסמוך אבל יותר מעשר לא חשיב כפתח וצריך הרחקה כנגד המקום הפרוץ:
+<b>ואם הפרוץ מרובה על העומד אסור כנגד הפרוץ.</b> אבל כנגד העומד מותר אם הוא רחב ארבעה, אבל פחות מארבעה אף כנגד העומד אסור: 
+
+Mishnah 5
+
+<b>בית שמאי אומרים כרם.</b> וצריך להרחיק ממנה ארבע אמות כדי עבודת הכרם:
+<b>אינו כרם עד שיהיו שתי שורות.</b> ואין צריך להרחיק אלא ששה טפחים כגפן יחידית:
+<b>הזורע ארבע אמות.</b> כלומר בתוך ארבע אמות של עבודת הכרם:
+<b>בית שמאי אומרים קדש שורה אחת.</b> דכי אמרה תורה (דברים כ״ב:ט׳) פן תקדש המלאה הזרע אשר תזרע ותבואת הכרם, שורה אחת מקריא כרם:
+<b>ובית הלל אומרים קדש שתי שורות.</b> דאין נקרא כרם פחות משתי שורות, הלכך ותבואת הכרם דאמרה תורה דקדשה שתי שורות משמע: 
+
+Mishnah 6
+
+<b>ואחת יוצאה זנב.</b> כגון ג׳ גפנים נטועות בשורה אחת, ושתים בשורה שנייה כנגד שתים מן השלש:
+<b>ואחת בינתים.</b> שהשתים כנגד שתים והחמישית כנגד אוירן:
+<b>ואחת באמצע.</b> כגון גפן הנטועה וארבע גפנים לארבע רוחותיה: 
+
+Mishnah 7
+
+<b>שורה אחת בתוך שלו ושורה אחת בתוך של חבירו.</b> ומיירי כגון ששורה אחת של שתי גפנים ושורה אחת של שלש. ואפילו רבי שמעון דאמר לקמן גבי המסכך גפנו על גבי תבואתו של חבירו לא קדש דאין אדם אוסר דבר שאינו שלו, הכא מודה דמצטרפין לאסור הזרעים כיון דאיכא שלו ושל חבירו:
+<b>ודרך היחיד ודרך הרבים.</b> שאין אחד מהם רחב שמנה אמות, דברוחב שמנה אמות אמרינן בשלהי פרקין דאין מצטרפות:
+<b>הרי אלו מצטרפות.</b> להיות קרויין כרם וצריך להרחיק ארבע אמות:
+<b>אם ערסן מלמעלה.</b> שהעלה ראשי הגפנים על גבי הגדר ומתערבין אותם שבצד הגדר מזה עם אותם שבצד הגדר מזה. ועירסן הוא לשון איזה עריס דתנן לקמן בריש פרק ו׳, כלומר שעשה להן ערש:   
+
+Mishnah 8
+
+<b>הנוטע שתי שורות.</b> של שתי שתי גפנים ואין בהן אחת יוצאה זנב:
+<b>אם אין ביניהם שמונה אמות לא יביא זרע לשם.</b> דמצטרפין להיות כרם, אבל רחוקים שמנה חוץ ממקום הגפנים אין מצטרפים והרי הן כגפן יחידית, ומרחיק ששה טפחים משורה זו וששה טפחים משורה זו וזורע ששה אמות שבאמצע:
+<b>בין שורה לחברתה שש עשרה אמה.</b> דכיון דאיכא שלש שורות הוו ככרם גדול והמקום שבין כל שתי שורות מהן נדון כדין קרחת הכרם שהוא שש עשרה אמה. אבל חרבה השורה האמצעית, לדברי תנא קמא לא בעינן ביניהם שיעור קרחה כיון דלא נשתייר כרם, ולא דמי לכרם בן ארבע וחמש שורות דכי חרבה האמצעית אכתי נשאר כרם הלכך בעי המקום המוקרח ט״ז אמה:
+<b>רבי אליעזר בן יעקב אומר אפילו חרבה השורה האמצעית.</b> מאחר שהיה כבר כרם אף עתה דין כרם יש לו וצריך ט״ז אמה:
+<b>שאילו מתחלה נטען.</b> כלומר שאם לא הגיעו לעולם לכלל כרם ולא היה נוטען מתחלה אלא שתי שורות לא היה צריך להיות ביניהן אלא שמנה אמות כדאמרינן לעיל, עכשיו שנטען שלש והגיעו לכלל כרם אע״פ שחרבה אמצעית ולא נשארו אלא שתים הרי הן ככרם שחרב באמצעיתו וצריך ט״ז אמה. ואין הלכה כרבי אליעזר בן יעקב: 
+
+Mishnah 9
+
+<b>הנוטע את כרמו ט״ז אמה.</b> שכל שורה של גפנים רחוקה מחברתה ט״ז אמה:
+<b>מותר להביא זרע לשם.</b> ואין צריך להרחיק אלא ששה טפחים מן השורה, כעבודת גפן יחידית:
+<b>צלמון.</b> שם מקום:
+<b>הופך שער שתי שורות.</b> כרם גדול היה שכל שורה רחוקה מחברתה ט״ז אמה ולא היה רוצה לסכך גפנו ע״ג תבואתו, והיה מצרף השורות שתים שתים, וראשי הגפנים דהיינו השער של כל שתים ושתים הופך לצד אחד אלו כלפי אלו, ונשאר המקום פנוי מצד זה ומצד זה וזורע אלא שמניח ששה טפחים, ולשנה אחרת עושה להפך. שכך היה דרכם מקום שזורעים בו שנה אחת לשנה אחרת מניחים אותו בור בלא חרישה ובלא זריעה:
+<b>אף הנוטע את כרמו על שמנה שמנה אמות מותר.</b> קסברי כיון דרחוקות השורות שמנה אמות הוה ליה כגפן יחידית, ומניח סמוך לשורה ששה טפחים וזורע את השאר, ולא בעינן שש עשרה אמה אלא בכרם חרב אבל בנוטע מעיקרא כי מרחקי שמנה אמות דיו. וכן הלכה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כרם שחרב.</b> עשר גפנים לבית סאה. שיש בקרקע של בית סאה עשר גפנים לא פחות מכן:
+<b>ונטועות כהלכתן.</b> דהיינו שתים כנגד שתים ואחת יוצאה זנב ואין רחוקות זו מזו ט״ז אמות ולא פחות מארבע אמות:
+<b>כרם דל.</b> שגפניו מועטים ואעפ״כ דין כרם יש לו. ואין זה קרחת הכרם דאותו חרב מאמצעו וזה נחרב מכל צד:
+<b>ערבוביא.</b> שאין הגפנים מכוונים כשורה:
+<b>אם יכול לכוין.</b> בכל הכרם שתים כנגד שלש, כגון שיביא חוט ומותח ומוצא הגזע מכוון שתים כנגד שתים ואחד יוצא זנב אע״פ שהנוף אינו מכוון הרי זה כרם. אבל אם מוצא הנוף מכוון והגזע אינו מכוון אין זה כרם:
+<b>כתבנית כרמים הרי זה כרם.</b> ובעי הרחקה ט״ז אמות, ואין הלכה כרבי מאיר: 
+
+Mishnah 2
+
+<b>כרם שהוא נטוע על פחות מארבע אמות.</b> שאין בין שורה לשורה ארבע אמות:
+<b>אינו כרם.</b> ומרחיק ששה טפחים וזורע את השאר, דכיון שאין יכול לחרוש בשוורים ביניהם אין שם כרם עליו:
+<b>וחכ״א כרם.</b> דרואים את האמצעיים כאילו אינם ומצטרפין החיצונים אם יש ביניהם ריוח הראוי להם. לפי שדרך בני אדם ליטע שורות רצופות הרבה ביחד ואותן שראויין להתקיים ולהעשות כרם ישארו כרם והשאר יהיו לעצים הלכך אלו האמצעיים הנטועים בתוך הריוח הראוים להיות בין שורה לשורה רואים אותם כאילו הם עצים בעלמא והחיצונים מצטרפים להיות כרם: 
+
+Mishnah 3
+
+<b>וזורעים בתוכו.</b> דחשיב הפסק ורשות אחרת כיון דעמוק עשרה ורחב ארבעה ומפולש. אבל פחות מעשרה או מד׳ או אפילו עמוק עשרה ורחב ארבעה ואינו מפולש אלא שהכרם מקיפו משלש רוחות, אין זורעים בתוכו, שהרי היא כגת שנחלקו בה רבי אליעזר ורבנן לקמן, ורבי אליעזר בן יעקב סבר כרבנן דאסרי לזרוע בגת:
+<b>שומרה שבכרם.</b> תל גבוה שהשומר עומד עליו לשמור הכרם ורואה למרחוק:
+<b>זורעים בתוכה.</b> ובהא לא פליגי רבנן על רבי אליעזר לפי שהיא גבוהה ואין אויר הכרם מקיפה אבל בגת שאויר הכרם מקיפה אסרי רבנן וכן הלכה:
+<b>ואם היה שער כותש.</b> שהשריגים של הגפנים שהן קרויין שער היו מתערבים ומסתבכים למעלה ע״ג השומרה זעג״ז כעלי במכתש: 
+
+Mishnah 4
+
+<b>נקע.</b> בקעים שבשדות כעין גומות:
+<b>נותנים לה עבודתה.</b> ששה טפחים שזו היא עבודת גפן יחידית:
+<b>וזורע את המותר.</b> ולא אמרינן דמיחזי ככלאים כיון שהגפן והזרעים בתוך הגת או בתוך הנקע:
+<b>אם אין שם ד״א אסור.</b> כדין מחול הכרם דפרקין דלעיל דנותן ארבע אמות לעבודת הכרם. ואין הלכה כר׳ יוסי:
+<b>והבית שבכרם.</b> שסביבות הבית יש גפנים:
+<b>זורעים בתוכו.</b> ולא אמרינן הואיל והגפנים מקיפים אותו מארבע רוחותיו אין המחיצות מועילות: 
+
+Mishnah 5
+
+<b>הנוטע ירק בכרם או מקיים.</b> שרואהו שצומח ויניחהו:
+<b>הרי זה מקדש וכו׳</b> כלל משנתינו הוא שלעולם מקדש ט״ז אמה לכל רוח עגולות. ואע״ג דתנן לעיל הזורע ארבע אמות של עבודת הכרם אינו מקדש אלא שתי שורות, היכא דזורע בין הגפנים מקדש ט״ז כשיעור כרם גדול דמצטרף עד ששה עשרה. אמנם איזה כרם שיהיה מרובע ל״ב אמות על ל״ב אמות והירק נטוע בנקודת אמצעיתו כשנעגל בתוכו עגול יהיה הקיפו בצלעות המרובע ויהיה אלכסונו ל״ב אמות, יתקדש העיגול כולו שהוא שש עשרה אמה לכל רוח מן הירק. והנה אם הגפנים נטועות:
+<b>על ארבע ארבע.</b> פירוש שיש בין כל שורה ושורה ד״א והפרשנו מזה הכרם מרובע ל״ב על ל״ב, יהיה המרובע ט׳ שורות אורך על ט׳ שורות רוחב ויפול מהן בתוך העיגול שבעה שורות אורך על שבעה שורות רוחב ובכל שורה ז׳ גפנים שהם מ״ט גפנים יצאו מהן ד׳ בזויות חוץ לעיגול וישארו בתוך העיגול ארבעים וחמש גפנים וזו צורתה:<br><img src="data:image/png;base64,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"><br>וכתב הרא״ש ז״ל ק״ל אמאי אין נאסרין עוד בכל שורה סביב אלו השבע שורות האמצעיות שבשורה מד׳ רוחות כי עומדין בתוך שש עשרה אמה של גפן האמצעי נמצא אוסר מ״ט גפנים. וי״ל שד׳ רוחות (נ״ל אמות) שבין גפן לגפן היינו בלא עיקר הגפנים נמצא שעם הגפנים יש יותר משש עשרה ע״כ. וכשיהיה נטועה על:
+<b>חמשה חמשה.</b> יחקקנו מרובע מל״ב על ל״ב יפול בתוך המרובע שבע שורות אורך על שבע שורות רוחב ויקח אמה משורה שמינית מכאן ואמה משורה תשיעית מכאן. וכן קו העגול שאלכסונה שלשים ושתים יוצא חוץ מן השבע שורות אמה לכל רוח, מפני שהשבע שורות יש ביניהם ששה מרחקים בכל מרחק חמש אמות ואנו צריכין ל״ב ויהיה מרחק בין קו העגולה ובין קו השורה הסמוכה לו חוץ למרובע ארבע אמות וזה צורתו:<br><img src="data:image/png;base64,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"><br> והנה הגפנים הנכנסים בעגולה ל״ז גפנים בלבד והנה כיון שלא נשאר בין אלכסון העגולה ובין השורה הסמוכה לו מבחוץ אלא ארבע אמות והוא שיעור עבודת הכרם, לפי שהשיעור מצומצם ראינו כאילו העגולה נמשכה עד שהגיעה לשורות החיצונות שהיה ביניהם ובין קצה האלכסון ד׳ אמות וניתוסף באלכסונו ד׳ אמות לכל רוח עד שיהיה בעגול אלכסון של ארבעים על ארבעים, דכיון שאנו רואין העגול של שלשים ושתים כאילו מלא ירק בכל מקום [והד׳ אמות היתירות] מגיע לעבודת הכרם הוא, ונמצאו הגפנים כולם שהם בשבע שורות על ז׳ שורות נכנסות בתוך העיגול חוץ מד׳ שבארבע הזויות, והנה עתה בתוך העיגול ארבעים וחמש גפנים, ויהיה צורתה כצורת הראשונה אלא שבמקום ארבע הוא חמש, נמצא עתה מקדש ארבעים אמה בכל רוח. וזהו מה שהצריכו לתנא לומר הרי זה מקדש ארבעים וחמש גפנים כי מאחר שהשורש הקדום הוא שש עשרה אמה לכל רוח היה לו לקצר ולומר הרי זה מקדש שש עשרה אמה לכל רוח וכו׳, ובמה שכתבנו מתורץ, שאי אפשר לו לומר בעל ה׳ ה׳ מקדש ט״ז אמה לכל רוח כיון שהוא מקדש עשרים לכל רוח, ולפיכך אמר מקדש מ״ה גפנים, וזה אי אפשר אלא לאחר שנוסיף בעגולה כמו שבארנו. והטעם שלא אמר בזמן שהן נטועות על חמש חמש מקדש עשרים אמה לכל רוח מפני שעיקר הקידוש הוא שש עשרה אמה לכל רוח וד׳ אמות הוא תוספת הוכרח לקרב האלכסון לשורות מטעם שכתבנו. ואם תאמר כיון שכשהם ד׳ על ד׳ מקדש שש עשרה אמה בלבד למה הפרישו התנא מכלל שש עשרה אמה לכל רוח דבחלוקה דסיפא דנימא היו נטועות על ארבע ארבע או על שש שש וצירף אותו עם כשהן נטועות על חמש חמש. וי״ל דעל ארבע וחמש צורותיהן דומות זו לזו כי יפול בתוך העגול בכל אחת מהן שבע שורות על שבע חוץ מארבע זויות וגם כן הן שוין במנין הגפנים. ויותר טוב הוא להודיענו מנין הגפנים שמקדש, אבל כשהן נטועות על שש שש או על שבע שבע אין מנין הגפנים שמקדש כשיהיה על שש שש כפי מנינם כשיהיה על שבע שבע כמו שנבאר ולפיכך לקח בהן עיקר שכולל הכל ואמר מקדש שש עשרה אמה:
+<b>היו נטועות על שש וכו׳</b> והפרשנו מן הכרם עגולה שאלכסונה שלשים ושתים אמות יוצא קו העגולה מכל שורה החיצונה אמה אחת ומנין הגפנים שבתוך העגולה ארבעה ועשרים וזה צורתו:<br><img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAKkAAAClCAAAAAACfIKIAAAACXBIWXMAABYmAAAWJgHk6wWdAAAgAElEQVR4nES8V5NlyZHn5yLiqKvypqrM0qqrRXW1FgCmt9FYYADYDHZ2sYpGZUbjwz7wYT8J+Q1oxn0jd4Zih7M7GMwAaAAN0bpaoLu0Vqkzrzoqwt35cBPD85Zpea/FCeHu/5//I/EaGVtozXuNAkSgqKpIjhARzFSViCxGUe+IOTbmscWUgpcgRgjmWKMyoxkQmtZbx6FdKiMDABgAIoK0IeZAhISIGkWREFQVicmLGBICmokAkxKChiAZIKHFmEmStWNwbRJbAAIERTYTAABkJEQzMDMzBlBD55QsqAFHMjO1wIakBmxg6MSCUyMAAKvVgkn0CGA2/xYxQEUFUgSnMRoTtWYAAKCEpoqkYABgQKaqYugB0FRVEUSZXUAEcKQhOEQ1BTRkRERAMzMAJBUFIhKLkcwhIZgJRDUiUSIwYUchkBoQAhRJJoFhPgxTYzNVIFREMECQGASJuEYkx46FSNUA2EzNTBHUDD2QgZnEyCbouoHSKihojGZiUR2I1wQk70Ib2IMAQeVBEp00kGYgRMptm/ZSgBpIIU1potQvJ6tNkic+yjC4p5B7U/TsmoYpmuq2G2ox9C5UhoIo6r3WTYrTAWAbxEFKgkSOLNStRJV00O8arrC5iGk0sqjesWMwASRK65g4LEdZDBEpsIgjhwBJNG+YF3WtGWtDqZkEhXSxmdXspE3up0V2e2t/o9oaRy0yR46tLZs43H7SP289HHKbuDhaCqSAKVSUY9Css72YNpuR1xdnB0VmTRLRgLxz7EgOtL9QT5rEUax6CACmTlNTMwSmKJ5LKApgZKxCphGR0CCpkJW4ifuTzM2yU2PvwNC5u2naY5nOcMvvjX85nh4/UkxnUg5jVVtWJIyrqTazD0NY6a0sdJeN6iKp8zw49iZahtXHH994kC2c/n6WVlkSMSACo/MSUzOvVTsqh6nzU0+EBuhmKQEAIBhyhpM2YoKUsEawaIgEDMga0vLmva29hMfH3zmjoopRVqB8cv/Rbr2Vde53Qp+mT72z8LhTEY/2Ym9lMd8/Npv40cey5qsb42px9YSeXmsCjTuhJe4A7P/Do975heo6vnX2fp1BI4iGiKCtwjC5cfVWxNXhqXN9AEQwdcwRkAAULNbkOU0OBDRziQOJSMzUMpXiH713n6GwB3vDE6KcaVXtb915OMZu57nV++Xw4rHRzbtX3/a9I2KDVcxS1HxU9eBLev3PYzO68fvphSu7n3Xwwkv5zDsLRrTx6bM/TDq7v/h4YT1KowBmACDmFJtuefnjuJjevXwmWYkEaKbOBQQwMLMAjx6M8fhzmFqrasIxIqm5NteAs7tfP3t+qYgf37y+lfeS+vHdzS8mtv76ucV0xree+sal9fL2T95/rdcyCKTkYtMOaktGV8/+68C+WzzZ/lb/7sMHDw5u07ETpzohkhuFM0e2yqVn7lx5josSsgBmZgrRcZzcvtr91hn6+h++PLMuRGRGLjZdUwVA5Mnlj9umc+nNk90YTS1DQLQIURtNd580L17qaAp7j72rHty+u9c+RcvnT+ZV2W3vP3eSx/GZ2z/ZOT2pOBcx5aJojePk1kuZ5xJOnQznps9dkvHO1sHjZjfvLK/2ruYni0WXX/hwHHI2Z2wKAGoGRPXXT3781Kqcv/v5floiEpi6vBfExJCxfPhV/Q2+dp/hjIIjQCQmUYEYyM2mxVJ3Njm6vrY/3tn8+m724vNdznLdt2S3Y6dWtZbZqfLWEaY0AIIFAIU4lbg4K3sz6Njm42NWyuLiWYc3PrrduUg06TZ3eskkKPZpJsm0CwhoCN3G0vbRztmldtw5d3N/D1zCYOBEVAQQJdJX1fHvNhd/efPRv3dtOqVWgEABqPJeOouVzPxqdbKafHnn3pEfP+c1GCqlSsu129WlDUoDJEFIYppYK9630KvShffesDBdu/nxO8n+SsCIOyvNmeVHO1f5zsPx5//C1/0b+2/xoHZVAGmjIeEs3+9AYTurQfvnFjbVQ1QEc2hICgBm9eO9pXRwvP+/ysy31mSJYepiq5hr1Tn1eLBzcmV3985u9btj31o77lTUUEzZh8Hw6/z15XTWDvsrfipiImp1HbQhf+Lmx8+44d6dNsRMIJFZ69qDtreWb3w0zp78ptcdfX4wuf54b+h2jpazQAxWulmSf5Z+MVxMH352e+HJ6Xlqd6aggAikOS0f0Ykf7i+EXpcgYWwjhjpw7q0V6HyxmN386vomPfXqGY0T86UIqLLX3uLVz/aPJu3N8i7wRto0tZKFMPXdJW7HH3xVJQehufaw7DYrWjXPjLfrrR6P93Wl/XhrWPWPHMh0Vrp4azazLGO17pLPjjV/kLP+xpXs2SEhIQA5MTMgIrBpBUXC40kODx7LeNfStg6iCi13k6oeT+pffTTdapLO7Oq13WngzqSsgYA4S3Zi+QEN6pFc+bzZPRbaBhxr5GxIbXZs2D447tcX9jYKyPu4LKt+ceGxLTa+HrY776Zw6U1jp5H8tGkhzRzuDZfVTv/d7Nq226yefX1J5wHVKYMZMhj0ioc3r67vfFpN3tsJdc2JZ4ng3UwyarOlM8M7Hwyyi4/GG08apZaHHYSklyFU1XBx4f49uBCXFraao6dWQIGZqAjFyrQ4WPrN5Addl21X+SL1Y6/yExgct+UtTQ80LF+4eevpE71ZGLqyayIKzMPEz9yZJy+umJ2w8yc5kgEiOOR5YabSeW7r0X9cKj5IFwdQMGM26FkTiVbTTGgBtn5Nqwm9uBolxsSXydHBpEp7qak3dt0n/8X/22kvG6nmQAiKztE+0YCowrpYK2k5rRaUa5XZgs6kqRz7HJ/wt47cePfcc0eSKElgT8GQtJSq8JPXTquzmjMAQAAABxAMCMFg/6lxdb88Oui+/id1R7Tud7NYC5m4gpry9udfrH/3yvT8c70Gm6htslJXLXswazpC3ZzzBQTINJ1kh1Ux5r5ckMROXUEXFad9Ai8tFRsL7eKoATso6EaTnz7+s9ujF49FGtRiZswsmHG+m/aF2blq6hwimqlTqYCcY6T+Eh/bHi3vXvV9n5tvo8waSRPK95t0dPXag0tn3r5bOt7TDppj2WdIGZRcxvu+nO0OG1QkWBAGBGcGVbc3NkmT+0FAcBBjY3Yw9f0O73WZkpD0pB1KffLffHr5Zy8+n496bRMRo2CgWN7CgyPWtGnSOgYEM3XFjCcyyCHiHh2VxUG911FMkhA8q7iENSLOtv/w8+T753pbe7WWmgRKADNuUwYxiQTYTWrfUhJr41ECBqZqhraX1oC6fXfr6Ppm0LTYfPT/4I96X3a+eGu52BoUE3YHsZjhU/3L782+AUGdBp/GhAPrXjNCdWxiTddADdAl0iYBDZBSBUMkqpsohkgSNfGxDr5z4++qb1/sWho5NoCMYIaIiGAAZADatKNxLxgQIpiaGiASADiO6l29v8ceQ7dsfwuvP39/vUvL0nbrJCI6j3jQO9+9/PXsW7MB+q7UmSomxkgSAQEAFZFA1TVtGogMEJOoQEBAPokOiBJQVDVrPvygev7t1U1lRlPyDPMzyAhgiBAQVIKyIBICAhoYoiMzY26EkoVjfWmAZ+nDz/7705NhnwedSZ3WMRIwR00cnSrKa/yCj1PwaIiOQ1OWIkBogMJEBuYCcUKeTNUhEgFCmmcVmCi5GH0O1Xs/9z9+DXfbVIP51HkEQEJmm9eTCGwUlTwBgqEBkwEgoYl4lAiaLHXVNfD18Zu6qqNjZWtbvRl6BFUAsMIm6dHv/uZrbE/47WyAgQhCMCKaSzFQNFB10atjRjEFRSIDNARpowBRhJzvff7zztsv8sSv1tZokiMJIAGxCwAAiJiykKlaonq4KwhATUHNVE1lbztfXNw++PAP2+n/8dwbB+oeXX5hwYgJAShJZr5f7R97G648+acXqmkPqpyjJkXqUQkQAUEMzBygIKMB2HyyXTZCNCOCNBiH+7/73dFX3kzGkHFaqzGJKiEBoikhohkEU591BwsEZmAAEQFBRQlAjFDNdaz23Mtub5++sjf+riviR3vf61eEjhBdFjSFvc6pt06+9/vOoKCKvZXRyZ4zIENENDMAcDnXDKqGZIgKmHY3Ec2IkcDL9Q/vLf/zI53YkZllZihByQwA1FBhzi7EBHyeZxGQwMyElMAAY2oRHcAsWUsbgYWXHh1/Efd/+dqJuND76sJRUHIUKiAXZ9bVeuVM/PRXrx9XzZKyzYZux8wMkcjmg3U2IzARJFJEU+cLVQnKRhPt1Fc+Pfbn5wbVtMNGjQBIBBfnMn6eOtDMo4mW44OIzKBqoGiIjJHIjAF2d0YDl9XVKfvhK+p2rj37aPD8f3lYJ0YM7Uwi9st2IY57D1+ZfNzJ8q6Z0vDEkVTVDJBIkQkkUmZkSp7RkNrW2lj0ENOxbyZ+yX/ws4UfvaL7oesphcaTgybhhE2NnEsdGBJxG7OZUrEPiKaG5FCBKMySVrMsoeb0MUU88Nate0ea/sXJLM3PvLA/zQZ7vl/ViWLti8i9uFS+9MbHf9+0bblAU6o1UOKZURxZFPCuSdTQAAwaD2iq2PSNVzsClXv/95f+yYkqMVBBckWe55I4EkAAMBBABEAgoMQhZQKIZoCkaABIAGZiZqHa77gk4caPZg4vn2emYX9WqLmqxNQTMQGSkeb5pXjrs2+nNO1md8JYFcHA5kIQjGpnh08UdA4Ba1+5fKrd5He/XPjBpcQYVUI0AlOJbdMiMROCiaqaAaSErLNS9PBnIgQzZERQVcNZU7EFQe5Wlk/unyXSYdH6pkqakBREqioiqvugw4t8+asY98FmhZPYNm1UE1VTM9dmcPgkBN4hqTfplftLfPXnyfdPVRZRFdAIJTRV1TjnEdHEjAARwACVSaM6s3nUAsR5sgMAMyR01rGAZjRF/Sy9EKRim0qsMks8RQxGigzSdOrQee7zj4cDLqs05wgAaGCGCGhAGPHwSVGMWWOR9agZdq/95/xbxypN2iYCIpgxEyIn2XwFwJgJQVVEjZO820eEeY49fAFAIkTiZd5oOHc6Gm+U8euzOGvrhh261pmrJoEJ5zO16FODF/8k+fz+EGRN9xXIOTKdzwC4TOhwTjmqakSI7Mc2fPIef+8pzWBWlMQEBobEPvGeIwKazjePqppnaMmkmoc+AAEEMACdBy1arK9dOpZgNctRBsdedi2RrMaMWtJsOl5MkUHBgRQz7tTFBXgvnvMFYknEhGpghISAjuP8lQwUGEObF2Vbz/J77+7+6TNFza06IgJRQHXoGIPMxwEQ53jUgmnFGqdzsY4Ah8FaiQkMLU0iheCp/3bG/EaeGyX1uWUvKbjVjFJ2bICE0ARibLKndzYvP9s/cOwRwYAMkIhAnYCiIRiYEqMod6FpOP3tL984H8Aerx7dcKgaBUmNnYNoCRgAAsbDbTQlbjudfgFmYAoIhABmII4AzICWT5yIoyLrrrdxa3nPZZRqfwFqsmx9sZOpAiggquVRusC9P/+bKysLd0LuzBQA0RAJgchXdpiytG5bQSpQpvnXX6+/432Fi7Kb+liLCuZp6O30YsmqTfCOchQhZwKV0uIouDXvWmdtFjzGIEC0IKKpn9E9WUfpYFNqp9drOoZ+misp2QgWV/s5o5/UUGNqETlUdTV6/pmZ5HuD2f79L8f7YQxmgOScXwpgYEDgDI3LURmI9/7y1WfPHiDOyaUhIWgDVZ13Q9J2yFQkCBgoqNkK7TdDM4Uqa2ipFAECRLMdzcv9QV778Zen19WObElAhhjVWQ2K6lw7Gk+5TcmjJ6tcjCaAAKtrBK774H851nkwG//JP1EyAQT+15aYmQHizMEk9eUXd76Rf/yL7z6/lQAAzlMmmIRmrayu82onMWxbM3AEhGDIsQSr5CuN4SS3MFsM88pXPRfi0ju/vbyV5YvH9WFqsVXUWGeeE6P9U59/dOPLtMnTTtMC+pgYEgEYVx5bu3Xz6dfeOsO3qmNL8xPquoMRAIAhJHHrxrnzTSi3Nt7/wTOp9wBIBKYOzBKVR7/QOxkMX10hF8BTWs93PHaq5PbnizsP6uPpUR6BrxFE1RBhLPn9X917nvHa5lsnY4ExqDnqZNPdlBb9X904yPjg0exHBI6YKQg41hBObbbabkV67VRPTyxNWkQzJeX/YaKATGjmP/r1h6VufBnkpvtnRyaDJoohqDZo0byDX/2DbR8ZXqdeSsIYGuc9k/fO1Td+MVvbzZ4vP+ycDp2KEcwozWLRWvrJFy//t4/zpzfvrJwUn6CqaiAK/aAPfvLaK/38n3U+L4bdwkUtXVQAdOlYYXT3V/dOfrcfoj8YvbiKhIjojk3GQExq9vjd7UKv799ev9f/V6vcWi5KTCq5EyWb7t9+80L96nf/+oO17mLiqaz3U69GCCnfefxfPXcv/9bX799/tsybCYGBQ+b6wPvtvfTqzeHp0QefIRVprFrRSdFrunvhCp1dmmpxce9gt5JqmtpGG4B9UdwiPJjeGKxmrsqOPPjdR8/PS3+31SSEJqp6a//Si8vNg61q8uzZuh4EiREIYkwoWmEb1zbewbKqeo/2lpPIXFfADgBQR/dmfXj8xN2YJA9+P+77HWIwl6WyV+Xp7dHXB1t3k/bga9t01gQADbWrzm+mN8qvisf3Lhfjz7ZCW007aROjAnc63XFS976xcH9rrWm7g2IAaAaArh20oKqqdi2cO1/0jh187NzP0/rknoZWUdvASN215OuPwpOvN27d5uPXmnQ/uLY56OVgRHLkp93418PK/2W2e7A3mWWNY1NIfDrq4zieXj8Pl8OJ+9tLS/V4CkXGo+LEwsWv97aX1mZVcqx4/OKxpEsjRgdkbXDZqcnRUrKdX/zqB8vTJ/dHgzlWNxcN5t1ANF1Jm/FSMVvYuh56v7fWAIgIo8t3vv3sjZhcPXpv85u3RmHLYpq1Y/FZEtqk4157b/2/ufvpwumt3dXnAWPXewsC3M2d/c2dU9/PmmP/8t5P1v/9pK0a8XkGkyWafP/+leHZ4fizC6Py2Ll11RxLthiCEbmjZol7ONhp74y3/8+3X22YGFHdvnSA2TPBsLtfsWxWvPas1GllfUB0zhN63r+wPtv7y39+6p6Re+N5ltpcM9lL+v3UFz1d3Xs4HDxMe486L/5pEUfonUVBIga4WG3/7JVe+e6N7rMzh+SVEhcTENDOczdvn0sG9x89frnvg7SoBkAemKNx4SRK+0EtW8+8cWQkgGjoVoYVAFlUvfjkRnGqc+VR/9xbSeUaxyYGzNR6bdN4dnjy5uMnVtavP+OhMaeNovek5CV5ZvLT/F7z1eTIMdiD2HEOWJHULD07uX79TsJhdP7VxgMnCiCYWcCQv9L87sFB85+r5fXcECPSPPsTJQYeJjv7xcfdP106+2ypDIgILm0ZDCSGcOzkZ7vrq5cfcEBEn2RBYzQwI7TBbDTUH/9sk2ZrT52dZE4BvBMjItSWRs/mNzeeLJ7tvPpq22T9qQkqoEI0f6Z7anL3xvIzfG597zDjgXNBuLG177xb7C/l699IxBAVvIKCKsa0jSm0kU/enn2zRjzI57rP+VGBRMTs3Ovhzued2wt1NWtrQI2mhsykqnkIverkD+Pfjf/sTH+HGVXnZYNDFVz2/ZevP3nt283ybJp4yQjRANHQ2uzoSnX0yfHvE3jvAAwBGUDR100+/M7qX/GP8myqh7gGVKIiQoWWpotHX1x89+7qaLHbgpopuE40AERia08mz21s73R9r+/TIpift6INzSJw0PDiw+3eujfPDm3OcwRMAo1TH08uZ0erpLSOgOphChaqLKZZ0lISapf+sdtvYowWoC06TVxoJzLvgRuYiiAzojYmgP7F+x+9SU4iECMYjaNjNIkhtpPOxe+czUMwADMV770jkJjnHeU8un49kTAuMYaIzAgH0yYIpXk2SYudhmkc2Rc6Qu8IiQg8p0nhvF/qJrEN0zpEBVMJGtkZ5ZzXu01VjjrKzqKBmakhJ1lapNDWkx0bvn1/XGiNSIgIDlMAQGLSxYmg7OrqQ9MQlLhFYgdmglgql6rj1XPXy/Oak/cYgxYpB1GIncUJnNzZOtqflWFgVZ/0UEQEFDIJWM9sGAMIEZIaiDpuXCq1g6osGlWmqMyA86YZa+KCRWyPwalbt/suBeccAVASoyKBiuynlStvvvVUO2nafpCE0FTV0GKghBFCwbvdauKZpGnUpU4CMihKWNZwhceNWaFhycw0BjGywvViCkl0tW8Bk1SqgMxkDJYmyKmN+6NmAbpkLiFAoCRLWRr1rpfxRlYujBcfV7jDaOAcky8IwcwAjDL8fK94KD6VSqxSNVOVSGhqQC7XJuVB0hDioaZDAEBs6zLG2AbnCJG9N0AknGssBTA1jU3dhD9qb6JDBONTamZlYCaay0+Yd3BVFDjtYG/97NWNQZ44ApFIbYlgEsUgxWT8xfBMk+eFR5/8cQ1tjnTJJc4vxoSNaC4/8I92GA1MzsgORbPavFiU+TmZwysgQnLOsfeOQFUNKC0SEHBIRPPvhHn/XkVE0B8p+R37YrLEhKYCpPNVNkAv8erWaydPdSWmCRHAobpWmANETfqLVWN+LgUOZSIAEop3OVMbVdWkNTOa82pAIESUNlLiqG7FDImZwNQMVMSImVV0ruqIDg8PWGya1k2akydv341qpopMIWdmZna+1fBZfAou8c6OQl1HNTVTkWjsCFRU5s6ZOX4xM1NVA1AStJykVQQwaQ0Q/gjYCQkp1q1hrNoYY2zbOO/SA0gzqxWlDlHkj0MlIgJDJlPYyIrR0erReC7XgZqKmJ333ouPm8tFeVzHJWgroGKqIlEBCVWE6r3tLOMgczIBqjpH+hkT9lIlJgAEBQBQADicHshS7xg0JGma/HGLAgKkqEYMQecH4o+7DUSBnUsKl7jkWbo7QGYyFec1HlIPJw/0GYd15Mw15gXm+xEJQaMYgLU73LSocPgBA0MEgFTNCh88gZjDw5XHP54PoLSTI6BzRs7USA/1mXORmciIEAwUDMHMyEDVDH0+rNslOPaodsCIhsTQtjFGiZHGV+207200rrDanDnnvHPOMYGIGAafN3GvRDWdx4p5lwQai20NUhFpaAXgcHUR5g42LSOhBHNNE6KozuUlArTRVNXIHVIjU1M1VTKJMRpVsQxwsb0cogIxE85xgsWmtk032B6bEI3qNEQz0BjFmqpsFUHJJ1PZchICoDaBEZEYQt2Wbdk8wkZb7GRtTRwb8AmTRPMewIeHqTfLGmBSATJD9p4JGM2cqywhM07YgFxCMWJmWY1F986+DbazS/W1PfMFaO5QAUwBAFcfT9fWyGUkygkBiQGoGiRg81MeQ2+aaIkoCCAtHrrdIBojHBBIIDSfKiCYARZtbDVoQGYi5aJiIADAOHexacSkLMd5oToPIWQChgiKDhgTr566eXfw2DtrAxiFCKYiajC5/2jRibALwacoGEVE53U/ISJahBOwkJgDNWKIqvOTxVkSdRGSxKGqxUaBQMUIANF5h/1eSiSNynzp5zFDRbVY7h3L3DiKAiDN0TMRqlls22oaddJWyfGtUV1NWzX6x2iD5X5yBqc1YwzkVcwOQXuMImpmQfg09bxP2ea80FQNAC33rS51EF2SJA6CAIKIYQveERM6FyqRpiFCBDNzzETEnOvujicfooIB0LxCI0YAjYLOeRd9TI6XexGAMThnYnN2R9XqGmhdmSiYRp6zcaQwP6oolBwhJ8CowkggZgBABjPNOhWKIikmAKIGYAbIEIIiNdZMszSoY0IzAwfzcFxnuNrpQ2p4+OeEAIiETJT4pZVBlvVmfGxtD3KDUDswO+x30njd2zCiEpuKGR/mdQRAAISEkm7HC0RR/UfoioDZyPf5ixCRMAo7wrldxMA0iHMkCx2jRCMxgeIfY5eBT5vleIC9ChBNEY3YVMGIrDWI4csbo6X9tOxdf6aLDtWpGCAxmElztt7sWQPeWzQ0PLR8MRxCaNU2dyKtsnNmcMigATxsjT+m8VYnRdAAqQk4AI1kmNhkSuQaZJV52gLUefSH8OCTz2fWf8kRmRkiGIJGY1VSiaF+N+2efjIZj2HaICg5Tw0iIgps7j9950nPPwLvQeYFgxmYkZmpmJVqeyZNRHCJEzmcU8RZUX758Epn+8r6WuHBIpoiIKgCMkzu3Bs8WdjpOCOdDwbn8h3gd5OvoqsexW8imhmiGZpEc2Auz4vlZVp7/Y1rH36kRbdoTYD/J9XGch8hffxb/u1V+eLReP2bEWC6ABnWmlHlrXEC/fj1rz/9uo4PT2YxGqhaSF0ISNrRd2+PX/zDD+PP+t3B3kqANh9lQYpxF9ri+t886T+uLtwgb97Svo+QlZDu+yK59V78hmY/Ovfr9Kyr0xgVR6Yu1aJMAvPD27eLS9940Fmd3ks6p5vOzpIjIrI2Ntpubd9ZuXh06zq6ZuaLEKA1A026MVVOcf/j37cX4NHWjn/bE5FnOqjAe22w+eT6N07B1fz0rY8WB36fWkFfxHJ66m42vP8RfufEb4vl9x+9c26k9TRMLR1MNckPHn3Mr17cnOSry7fXvCxYW+5lvZ19qpNkAavx5pP40gVRKi493JqBtty4bUoNDB14LbI3LySz3q9NQUIdIEvTMFXMu7HWdHJj9q133h2v7Vw+tdhrD9qq7k9tkDcNNF89eFN2968//fzfX93L95oydg+O4aheebjSu7uRy6bHq5v6oHF1U4/2giuqBfPb5eP8fvNwcnupug3Nnof2oD61dncjN06ztg3sT59eiWmi673HIyMtxFEvEAA4dG33meeGs4VL+/s3S59sxqa/0ql2p0qLTeWHk82Fpd2Nce03/nCkN94pZ7MQqFNgkLhT3fxqWpb/27mNX609VT2YxmznaFI2OR/sbbceID6eysFP+z4IqPgcm3HrK2cPlyYbaTWp913V5eAAACAASURBVGc+5yxb3F4+AgsDThJPC3jwyeyunVrknfubujtzmreunRaqUdRwc7qSzhpZfOr//fv9PN2FtrOQlaPA004sBgvtw5Nf/24Lw2D/qwe2ue8KTjqukn7eJN2Ybt/rP/O4c6z3ypHsmJdse9W1Vrh2d3w9/KD7WTyz92v/LTBKsqyTd6auHra7l//2G0c2/AuGJ549k4PrVdt+MAtZzNHCotz5yfbsxju5XftqVkx31sxatzwSQEQ2BdW26JbxUXMmG1XF0gKFGfTyHC0eWaatwdaRhXTxrVuPvp/ZuEp6aVhyY1jM6/zd3+Urd9Ze+d77py++tV8ci3WxvxIaRzzqZ/mVycUvl059Xr3yZiFihkyuKEZFdCcudF2by53dPzm35ieN4bGD4Dw22rdxHbPi+JONesePq7O0u3s6UXSTNiMkJpMiu8FrPf3q64W/4AchXVyhaneWdBxR0810w37ZXnroilH/lSSBIEjTLk5j7rv5019st+li+8EnC8NR6WRhqxETSTLvp/2XDz5PHu6n2xefc/NoCNJih+t2+Bpdrbf9b6+ceLGYJcEcGDERSbrRR46w1/5oIdxZaRee+cnOE5dPExdP1IgGFkNZ/m5zPVv4u6qH3dPdUI77XVrMXQj9JtTJ6vn7Vxd3dvXy93RWORD2S6DdNgrtffPJzQfTx3/VLP3g6OPF/sbG9dnkWJCFFVvu2NJrG3cnD1Zffo6CIyZCCd1R7ZOx4pt/3STtvfBvs7pOiqgzxKQRYlzKRi10O0n+Znn+zH0jnT5ui8a7Tsn5jBK1zXuXsoe/SXsAGCg0vbargdmEi7oxD3rmlQzH26f+4nmXMpqaRQliyJTsvXlivPn7b/VfSMb+/vE7nz65ft79pk6+9yrE0BxZe7oZp68WI3LECCIQukAhjRa/MVu49dKJXsldEZshk6YSUFDApbt06U1JVuteW9Rd3+wEcu3CiFqHJq0/f66eWLn/WTU5klvwMpdCGIGREPDV5/v/t7zyVN7OCwpUIzAkROwcW+s+On1KH7pjyc708+FfnD5x6vaXR/MdWcsN/NHRhb55LwaE82Y1ICK6VarouU5taIdugHn2igmYMZSAAEjOrdwftUsUHSgBO2QEWD0ZnRvPHt8cQV5JEg4lbQuMAExypBfLrKgJ5qxSgXjuFHB93Ao4y1eSx1ft9H8dO7Sa4tNPl+/uf/cUpJY3A1AORgAE80YIIOKM9fGTgKOuAQAytgaHzhOS1sJOA4YqZr2mUSR1xTQh75SsHYey7nKSdjkoI/H84oFZ6xjUgGwiwerW2VwmUSQiMFWB6Gx/u5IW6fKHb/T6t/9jd+2j3f8Rtq5uXVxDg+reFFI/Y1MCJDBENAT00oy3yyMdUjNEpUObPBCyQtHD4EERiBAG3RDVFaWqYu31YNpQ4kyIUh+VnBISmoohkpkgdKtICSrr/KLL//8wAEYbpIjttTs/CjHf4f0b3Z073Uuz9RRizj4xSFqDeZ/6sLYBp/3V+616IwGTQ4gASKEVpHxRyLEyY8K00GmQHKYxggXSMlVO0NIEHSsQRjgUl47RABFLpbJxrqW5dgYCNQMDTprAEkxwsL347NIfZq/+m15x4cR7997+9ni2eTLxfGqxCcDz2hTnpioDgxp1f2OJciMzBJ1b2oicKM7CJEaYW2StQZW0crUjYIfOLKliMsNu4jWiMxEym8v9QxImyJ7RuQqBDMBIVQ0JDVopoNw/+bD8xanvJJ/dWLvksueTv+WwdPDe8VNooyJQDIYIJjTfO2BmKWs5bvzhi89dA0hErmWuyv0QFMxMYy0ZtYVSHVUBDMnCjHqJtNMkNJxCNJ3LK5LYBjGzNGqG+/t/1OtGqCKiFmK0vJdoCekv7nT07F+8trhrfXplhWT3q8c6oZ3JDmTOAEBVROan0GwWEDBLghqyc8yHGIzAfCdP0mz+W8KQLnfNHKVtYGq8To6lB51gpJbK1FWMbFX0JmigBoQWvNDStmYTzxDaNuqsRQYVkTpJR/uxrTwPpvTR7b7cTJufPrHrv3BHj50cKSxtHzFldHP6CGwSjVzCgz74zUgK7B20FZG1rVlUox2Xu5BBE8HaaSVLzUJwDsypImI66O7tdqM36zpVDYoIJmKIioAIquM6r5IIZGCqCijEJkEQPKIquYXHw++vrxzZaEOe3b/8VL1w9GDtx/1BaGNbCbjoDw01/8gJA4a2FR8ABIEwSohKxCgOmfKaCUTUKKuePMkTdGLWMqu4hSMPpinnFfWxFVNNDDQERopzEa7icOYPpugQTURBmQAlQkKowD7N+mln69Gqe7S5bGFl+vnk7VyHIXALGhTnbwyIoHP1YlK30jRN4sAMmCkoIgIomVgQq0QgiIlbKByoiQuKrSdtPXdFmFkSamfV3N1pIoSgcxJpmGDjptEJI5KiiQEiAzJrVFHZ481PHrqnHz24cCEc/e+mQz6R/PTW01lPnSOPiAqoOB8pEILFgA6hzhBQEXB+KAAJUSBCTjPHkURxht2u1OgExJBFYxwRETZRLbaBACIRmiGozsk2CkckKNJoQAAG7NCAmUXbSutq4mJYj9H1+Oh1d3vFzlzoTL+69byTgKYZBtJDOMQ6V9lGVqSFNYiEoKakqoCsoEaYrB7M8owQAbb3pg0YOvWYJM4sNptLmePKge90U0RDYFREC0oABkiZ0wUFj4fUAVNSUZz7jMlTLHb73/70M3z50sn/+cz2Z99cOX1z8NLJpxNfQ1tlNHcvGRgwgKGBkQvO9xNDRFIL4k3nKwmCLVAj4AwA/UISJXfRMSF5ILYwvlggV75uOffg1YBYBTXqnIJSwnFFiILZIccVUUM0B8hpv5OOZwXbF/U7Lz2h7Pz4VPrB9aPnXi8al6XaCEZODnG7EwREM4VyVqWJeSQkMJyPFBFBk7KNY2IWNXSDhUHXIToPQCCaUKyXqIFJ3uyVbYtskZGByARgHkJbZz3MsjrMG3IQRcDR/K4XJwm7rpTHXqAR3vqXGEY76ae3P/7z7wBDryBFJmSYmyuJ5q7KKs7GM+BooGCGxIZq821VABSeyTQK4WaTZU1gl00oRuEMQdnXVa91bQN7J61OQBrMyDrlbMXQtouFUR7TfqSMYhl9Aux2utwMGhagwJmo6cnFyL0Pf3Hmx7v/V/PvLuJzr+4OettH4nAxZNVymadaRyIkEyQJBN3FC91so5tL8BSxJTBA0M7O+mx6dJzjFzsAZ15punBwsOj3HaQw59eWIZWNpdJk0LMmaI5qEVR67MS439nsrGYzyPZql+QMEgpIE46qU4TEJy+8sNuRvfTptLzSS7fHC+3k9MoRn7qDu5/c2bkxXDg+LSgqJsTGoKChXbvx+YbbvHo69RXlaSuGaKoiTccGiRblJ3efnBzc+sP5jXQBKufdzHkjNFOjm821EJMt2H7CQVPyCEAAZlZG8GBZd3/DtbvdJJoyOucsT0lUl6etyw4e/Ic/KThEc51XTw4X22Fz1oPBkY0/fI33Jje6my9JEAFOvCXSROczKm/dOmj3y2tvLicQpTWF+eXuLNzNfHd1+LPXLz5z5PJ7vzw2WE+Vc/53uSiBUZj97sH9O0nu7mKz+s1YxUabOoiIZAjIzJRv/+aLkM3WERBE0JWtoDR188T5x9c/HD3a327OnGxCAXm3hWGRtO3EFe/fXf3BdPGF+pfFWsouYQWMbRsBYvOrB8/0H3/7qSuPiyE2DWQZI1pUYOlQmj26//L3T0uy5B5Wi98sgNDF2KqSCfDiLX7mxXVevKx1GRun/YjgCHSKkShiOXr/EcoB2Pl+n5oggTR1mGp6mh59Ok0Xq9Wta+GtelwNPDSUU+tJwpNPuy9126NPH/nVnXMeSafj6AomYi2nNxa/+eQW95//8GBrfzukHaxbaWvlSp65B6cfDt/I0sUYTpy4gXXBNTgLUcCZcbr+ZOWdI115mi8va547CjGYkGnwlXeQhN9efvno3+b993oaphP0sNF2EWCaNNWjh6++sf34nz78xUctl7je0AQ7FbZZJPfk+K1rV15vVtdvFDsu5em+JGgirkjg/vZPDp78HE9fg8/u7pHnolEHkVK14sN6PyysC3Obnb74II+SteaWmiiAQJieuuqe1kTO2QcbP01CpGGIxgw2Sg58xsPZV6HnzMrdvzriNsuFbpxWg2g8KbSHcfPxJ/f+U/pohm7UDM0fxLy0mA+HfVzXoxdfRDxybac0n0XmfEnr2g2Xioceixcubqy6wcog9lPYClxwwKyfXjrR+ps3fvvSsIH4+HY29FHZORjlSghI/tXPtbdrTac/afY70niKEb0nSP2mLzKtdlYf3Cw3Kp8OB31aS8fj2aBVP+7idCfgYvfCsZj4Z9bBQZJtNcUssl/Hh/kLzxwcnBrHtTPfW6o0gQazJqWo7OlvT/zw0WcX124Mnn451mSSB8pk2rrFmJ9bLe2Tr0458I8+uc0ZVkTsQuETldgAlk/W379A/bC5sPVnR3GjGc1wOMiKjnFd9lbj9t3lf3V9dxlvjt88XzJ7mHknjbCfdL54f3FhFb4PX/VeyftbBeIKmFmJwN69e774OHt9Z//10/uZY8hCXDJxCmgvXNksLrSrv326gwUaREeImHgXfMmT2abc/Q9vFuObd9f3ns40b2bOlQ4QCRDzYnInyXT0/vT080vJaWwr7BXISUi1IT+jsGNHikFx+6khO0+JdZiEhTiH55qHXzyWTx7qN1fuS04ICICWOkvO7Wy9P/R3JpvT49ghRrF5BQlIdKb5vDz9h6t7P16SGIjnd8tUMUUwcJ7elKa8S+/s7BiCoHPGRvNahDp39++YTWeTU/0sYcQGCx/FEBIvETtv/PY/dfdnFl4aGidGloEhmYGbLD+/eeee/0N87UJYWp7avO8PLitl6Y378ofNK28eefkkH/7fBzQABGJ6cfnKZ7uD5M/OWzAERTUwQwKLgtwZdN4utnm48sr/nnmvwbxrU6X5h3snNqvYFkcXPjUik8hCwaJgUgOBusFb2eW75MPbZ3xNFEW8CCCoeEpOvrmxE14enmu3lmTaNzVAwpZcLUuZ8M7DZy/2qs2cmAEdR0BGRKiX3i4/ffH5IVaauRBREUEJSYKBMjVhMR30+vXtpdyHAOxUPeH/19R5/Uh2ZOn9mIjr0pXvrvbdbHJI9pBDO0PuUNyZXSx2sBjsCgIkQAL0oCf9S3rSux4ErQSN1mktuTMkh002bZPNae+qurpMumsi4pyjh1uU9JqJNMjMmxHn+37fF4qgqON89ec8PPH02wZYsASHnhkorztDQ2z/6Mx7j3/v9PmksSLTwCLIYNbkDT678WX9HIGOm9l225tCkDo3sDba5aPdC7xvZSIzQoJIzAhqlAab8cL5ewNhzxFI+2iXEbAF100X86al+FeP3sqUxMzxwvd+jkkV8bmB5o2Qk9blHUJSRFgmQAKJEzl/+G31yhGbyxDZkAAZiZqyrccZ4eGwo/VFm9fH8/yoi5kJQIx5mtGQajzm6xGRDKFIM8jpMCNPFpW8kCUBVJIMpFgZr+SpLfX6+BS25BKTuiSiAAjj51bmjcM6z6vCZZkpEJqBNlRkrhiOzsduMx3F1ijPDRxLP0z4FR5NzA0FNifYmLvTe3wqTlNocTAZ7oeY5fGJd0wAAJ5A1Yj3Q3Z6zDUYUYpAfe2LmaaoltxoEhNUFJrqDHfoUF0YLRnQALFbr249GIyKaSfTyusBOodAaoLYBlfwjU1sVbqqQ0eihBHRUBHx6Up1YPo4ztQn3Qpd/xXZIZTYGSnenymrX7Fj/4rU1Ih4Yz/u34jr09Y5QLKAfUkNoEmc43JRN2GyaIawwQFJhbhFCdGYiaUcPVpr2pJlOaibLCdJougGkLjgbjmaVRpl3A2knUMeC5KEpKFdrms3TAu7W2XqU6cMKQogZVkKWaap0aLLBgsDgpQ0NYrMIF1d+xj4yTJz1rVtUKcpRCNU5NqvSD2LXYrpg/sbqL5ZYnDSDzdm6v1K3NkZw8EsPlk3nyfrnXo99h2tLQs/OzRkNDHEoNzLPiBCoPNlkwzZWwREZoS2F7ZAPGvn8fvQCCREMAVIVFQFSdLeiSYCIAAkdISSQieTGvZvpW3qh2+yXA0QTGSWTrideyVFB504jHgsdWqPKCJEyfPlFJOBdG3Xb33NIKUUUjX2jpkIUuiBoJSwTx7ZgRKkxBaTAhC53qQ3NfasSbF/8mNtTUWNvUMAwNz04e3xuWOb2YEhEJGCdsWZzYPbr3WaK+UcwqAXtJCQEAyMnKpzBk2GGo9D/ykYiVpro4KZjZjQCEwVzfJeZjAdUuXEWvFsRNTHvUDVcewWteUBDMESkhoDGkTnnKOypDq6+/Wr68drhdOWjlNNVbZ+9smdIxUMjaGC9OI5OUQ0VbNM5jYsLDpPaBILNE0RPCO0i9Q0XSeEzqMB9A0mCGZqtn1yN7PWCSCpKZgTNVNN2AOAAEAIAJYMPWmiRGbonGuXebrrnhto/6GT93wMjLmYzg2ns2p9aG0M0WlfuKT9ZGsmGTRaOABEdJ5NzFQUGRM4s7wgkBhj6GJSI/aZpBijGOR6OK+7fMTMZClGMxEzkSa5svTSJgVkZu7aLqUQE6LGZBr3sNo5OLmVU4+eUYWIpqIGqWmfPZV2ZVwSORAmQgCVlJKaGRh67zKAzKEKeM+OGVSMsLNqNBpWuUNNMbRJkoiq9hIG+W7+tAF1XnoNBU0NkJkVs2pQsAL0jBVpjCEmY1QxRNkvZ58Ur5WmPb7isoOR9d0djvj8iTv31oZ1R6W0mfQVUwDcv4JzUOWmg2ApsCPKnRNVtTxClrM0ImLkM0RFAwNjAwNiYqJqEGIITIDMAAD9L8oROe/ZiBFUdcCJENgbGJB33Pqbn629wilhH7ObuTYaIPk8wmj5ln2dDbL12SIUnYD3qJIYNCYFjDpvFjMLHoDjXFcr7bDMmToOvtwfLzL141lbV2aGlgQbGpMrWkmT8YbkOeakQCYqSGkxj4z7TRNsBVC7JjGb5JloVaZMrc0bHGdPP9KfjFYAcqfaNZSbIwAwSaQxDl4IV5eLqZBGTSklBWIFBEkCJnhCBz5m0LXJNKqKGIKwz1paG263S1Ib4REhIjuUtbSMMcS23VzVah2njgipd6SI0GxStcsy7jWQD7JUNxHE0LpgS6FuWZ45lX92fXKhMJcEvEN1uTkVQNOUOQzpyt7hVJPzoL5jRCZAJTI1BG3aAgutRbHwJElEnUNzIR8cIuyRD+MQKm2DGRqk1C1WS8uA9Ox3XZVwswPs8WNEREOaTgZ3F9WpnTqxceYgKOaS0GdpSN0ixE9H/senj2hgwswB3GJ0nJIEUAY4n8+uLmKY5ySO+t0bqQKSplTYoXuyPzLXrxoiCUTE/FERRuFJM0Li0HSZeFI1YivHYSYAdnBrp6p1U0CZzRQNe8olv/d5enqrWk+dkLVdlog1UQZTc9z5E1/Nm88fhVc9WkLn1E23F2YIQJxige300fQOViPO0PpfMgAmIU8aSwx3sxtnL57IcdlQ7s00pBTSiTpoOFr6J4VfG8wXa22JMQCB9+EgDTXN9qZaDZctAzEj2dExEpRf+9WNlQ+v/vG5wmcmSdrEEhuQMTUdODdYny33mzTZe2FAys74P9b9Py9SV/jbH117ONxf4ZcuehE1IGYCAmPHCKPPv7gdZ+5e5oYegEyBfF4UZeLs6MtPHul+drQ2iamiwon63CfWtJ7duf9gPj3zqFuRRk1CF+Ioc1meZ/7O349faFZfwHswdM0ikfa5aq1HZZPn4as761d++doYbvpBaejQVXsDxyZGjP7g6pf66pmP/b26WXaZB1WRlAhJOwDav7Y41a6vHnyjRYkQxIhRmOhA50/u1JuPfPZV+QoOLMfQgXcpuUTw7d/rH879hfemp5m8k5iQZykpItinh/9+/ODUz769aY1NF4p7zrFji3e3Kts8am/oS5fPcXH46JPJyaQGrluJxJoE2M+/vTm68LauP3zss86tTA0iSBcozyyqz25Nf/jOf9aXs980T6CjnIxBkqq6u19X55+3//LWMx9/u52X831Z1vmE2nooMLm+d2Xwze7zj2/pfp27WHfo8xASgNmBvza/ff/piZv3HCBK4DJ3gxHaM/XBoPkGT8LLW1N/0h3dfCPjWtFxchIVCMSH9+OFf4my8qM70wfL5ZP+gm+7+XDi5sts8viw+a+3T1xdvbvrRL1HIZLQJc32Bv7Wbjh87xv+7j5m3XxM81i4QOqllPm3s7vLBS+/eeer6TRmBYeF5RtbY5ZPBheyL9PWu+HBv3VTCYXLPIkANidmOLx29g/+YTS0peb55PwUC1lxAbkHJgUVVcEDNvn93x2wgLGnFM3dDcXQ0xOdf7k1fniobXRDW6R8UMlhWw14vD/L17M6LifT9sJ0xhl13XA7PlzbXK/408VLlw+Lf/Pwr/nH57sWspysdllReLR7D/Mz1Zk3H++t+QoLwRYQmEQ3Y0bXh2fz2d9eurJ9cO3eBiSSbuGwbAnJTAyokOXRuk1uTndicfoZMVc5AY9703JrpOGTnTN//OfpTx9/eOryNs5rHa/Zo+X6hmuvfdKc/eH95Y8zi7+cHU7CsD1aOR9u+/VyCHvL51fW0/rVByfMsowdgWGeQ7cAuvTwy8N6cPRX+aWAtYNQRjEG0yVUu59fejF/5rvlU969UV/OlVEaF6HjfmBa4uas3Sncg2/2620u354EKD1yPo3KGYOd/U83b7Yr6Ztw8TUfzsGCVnitLgZEuPvNg/NJH9Z3Jm51UDareAQ0ODeJoji2a6dG/jcflC8HYyZICkikEoGepW+/pMMv+fXX594joSGaAlC93nwMP9zcc2f52/sZPf/iMDj2xP8BlZgRzHTYLnd27l3/ZKfbfnO6+/qkZwU15CXHILDVPLwr7XfzX7623baDocsAqxKN6lG+fHL31tNdPfnKC34AWZZlJFh2iwyCW3x38/7i0+65d2FQlrlzPi/y3Gd5nst5wid7q793/vTTIiPOm94vcmv66T//0Q8WT/7bM29n/vLlH571QmjseNRhX2Lgy2fBnuzUFw/51E/1/avvDAdJQWMOIRqTLX780r2Ply++ddrNaGS1uqVWrII5Xdn87uaC8EcvnoWOybXqfUoA+aSWZ4ovlh/Z5r+YnF7W/TqCEftUhovnT16db6zxUZsXC0F0HmMCyq7+k7zklu2uX3/5ZJZNJFoSREeSWb9jrBeDH505yJc/+IvdWFy4+d7wxQt56zCwqrocYj7Y3Lo2u1B2yResIq5IBrmCn2fnVs9/9du131vNn7p6PTGoy1QgC0c2mLwWbu4+94Nmx0ZITGSgSGbocLzIh1ydglLWIG8xeEBGCOHuR+FnOJs8OLsxjxWNKKRMo0c3DGaqiERlm4brebVYR/J4Kf6P97J132Tc1R4tmsZ0as9vfVa7bqs4qquCOu9C9NZUPmvtsn4xKw48b9zhuoK6zcgoFx6G/bUTzyxHfrAcLcwMTSU5MDHnpr47OljgauyqQwe5oCZEjPXnhy/96U58tuahQkHFlLAQ80DJAwAiESUu1IpU7A12qrg48+Li42+LOVbKgJ7E/OSpH6ViWObzA83jvMamZRcl76DmoUiqQsY4Hc24bTFD8NDFrAnrPvjZ28LScpZnjEiFRyQGGSDZmMokuhzQwA9XLCxmfv4/P3/r7cNq9F3KW/VVqT7j2koAh60DBDC1XAGUCaq1CnJyFx/v/O36GT4cBUBgAzDGKIjmiMEUwBwAOBUAU7MYXT8Lsx7z/6zAHs0I9Wgo5Bo1ZmTqkBDF1MjlVU4EPTJsT86FQ7rx691/d7EA9MP2q7IQS5R6lMic746dYaNjtcUKmAvx6T/46Opf/vxiqNAUkczMpzYRCAKgKqA6C5RhD+ZYiACq4OH/ta0ouAwlphR3LiTiQMpEAIAMYqKC6ApviKKqhDDY63j/g4cvnM0jIcTZtI4GSk4MARAckhAgmFrHaMimrclRy6G8UC2+aP71ylGhBogqnKeg2GPnaoYCsqQhRZZghkK9HIWcjsWShjwqKoQk+64G4WPthBAAkCBxTAwJ9bgDOd8pl//8+I030xzHBNBNGyVUsggISOY0onHPGzkSBYlqXg07P1/7sdz68lUyhD5gaSEAJiMmQEEwDR0VHs2SmOMcCUGROQGBmVkomETRgS+U1BoiZupBJFVgVIwRVDj1Ig8tznUffPPDnww0aEgZMXLGqqqIfdxC+0oxA8g9iFpqvThLmUEZtt5afIxvGzNIQjaNlpE6MAM1Aw/oCdErEKjL8rp1ICBsxwyHcx5Uvc/LQSkETXQ+O04rqQEysgqjMjKaIdEw/O/3Lr3h6hIwzTN70LadR0BAAgGPrqFkZgRARCmIR+JOw7IgGNXh4o+++HR7q3CY1JBAXMmW9VeMAasbMqNLXJqyd7MOyQSEkBEAoXA9pk+Gee2ysDRSRVPtVwADAmBIAOhARaT7/LerPz7RMjifa17PU7vwDhgRLCmRm5YGZooIgqEzx1mmJh1mvL8Vi9e7qx/+HBylAOzMOCfwSmRKBqCccVIkjyjACOxZQTGRIgJCZkmBTKTtsF4t2tzlGZtAdH3CTkyBLCVlBJNk7z+8cmWso7mGlOKYsknFYsCKqAJiLm+HRGhAFIFL8CAq7pCSo1FaSyf+ZOMvD1/+w2LPCZLmp04tSohA7JypiykqakLvpcu5XXHGTgOUkgSZKOUcYhJI28N49nBBA3JMquJBgEjV5iVlOJtPllpU7vb7v/n9dyZtWup8qJIfjEJ48Mas9lkwQycNOcsdgqohoiowG4vzMSYiDcnIb7/0OW+e93nAOpfDKTAlQpO+68WAALvgc6iXqco1Ajmf+poZNVMzQMvS/sGOlj5qFCZGNiMERAegAvnAu5jS/lfXr5x0Ah6jFGaCdgAACrxJREFUFaaQsGSwjLzrFE3NzGmFYCqGRCrITpVHw0adz7BV1Gz7TfnsV++8oGE1VikJx1aPr3EzUzADF1NFbad9W/j3IdT+XkBAMRlBlowlATEDq5qBKgAJcFEd4oC+/sf2jec3RokYtY2shLwui5k60+gITQwcoAAYIJOqMiOiqxhTRpYno5iqc2vLm79pnh9hzg4qt+iOnQoyTqAGkDuLASAcNqU3CDED7DlKM0NEBS7WkQN5UDFNgCoAYEoIKqldLodPb39278Wfk7eYDC1nTkR8omRFRC46YGQDVyTqo44ABmgipti1NaY0RnaSOFv/gzPXPqDns7xuM29zV7OSGoAnVjUEy+KiHuSyjCUBkH4PxCEYIIEVCGleZFlSZABRMkU000xjlyzVk8U/f7z6h8/RktHMCChZIzW4jBmtldAxEwI61+WIYCpCQChBkb1JyyptyojUUto6ufLr9x+9/oI6s1B7ScymEkl7Vkc5JStHhTEk9IUel+sYU1/dmBrncqEQkRwek8ZoAiARqtWh++rrG5s/u0JNbswQxUCJSuPVQUZkKVlf6k8uaiICAAVCxNSac95hZ8gxERlBcvOtn9BHt6RaLyOwMYIhQRLu3xFREg+EeYd9ytn6on0iMgQ0kIXZqM4WiEikJA6BTMRSwmLIBzf+bnbu3XO1eOys4NRKKbmrYsC82cXcjYuOEA3ZddQ6R/2KRSABsFWQJhghaBRG8YXqyxf/8YPilUuGZeEdsyPS1BICABG0gbFZxqiApio59jn0vg4TbNjNdptYRusT6MaIqGoCTJntXU3rP/1J9pAn3b2ljofapb007A53D+Teg07WNs4MB31DmKuzAWlnBFKplpqqtjgY7IRuaBHFUMXa3COefOPo46fvvryxX6YSgGM2uWNbqRm5WeDxU+9pXESdTjiq7W56l2zQQLvyaJB8jo6PaKPp5oYMoUutGaikNBwcVc3kYNIs/mIBuy7fn7f5yJvWnJjWiy+FPk/Z5isvJWI0FefWl4iMHhXdEnjijXXZDtbgcGDQM93QJOdPvXNq/8/vrA6y8og8WVuu7s+104I5NLKM28ZZe5ru527PwaKLMOpsuVkPG3NbPnv0UaD78xRVAajtaDzQNu2uFqP1i/xw/1dnzrjxVC4HyAvnXeYi8VriX/9sc//rm/SyACIQOJ8AkIgRF0NzbPuLW8Jn16ZzDWaIJgK6aFkTb4e73Xa7+9javcXNo2c2PxS2jkvwBe7vvXO4r//rDN+q7HFWLoHcuG3mJ7Lx7MiG+Vn5Zvruq/cAgIvS753YoK6p6/Dh/NmfV6PbN/7h4i+K+KQYA6OIKxYugB89wZV31o58/XSlPu5CgsAEpgmSOs93P72t8/yovHdvtnGAiJa6VNAy0UHavrB7ih/5z2epXZQhuG43rAxj8uKL0b37afxW+9XXaxswH9GoGpZcLEKzUo7bb3Z/+kJ++4t79Nw48+SyjBzM6lPrjz67tnvp91ce65luc+FLXV1pkTS22DlCgObR19vbYfUHO7dSX0OAjkY1gfW+HLm7N7pnV9LNxzcGRErsAEWzvMqLKZxbPnxz4zD7+KtJbFefd6W+k7ZWOjdWnWSL8lUym/wT/fH64+2mkmGWaJqpw4HLrl6cZBeLaO5STmJocV5tYPP1179bu7hyollXfeHJh0+LxotTzHxpTjwQSFuXjgEUwTMjGLiMAJCBDBUs3LM3fiH+d3+zc/Z5GLLLSEPMHToXaPwX9YvPHmbu+p0Tgu2JK9tTKDigU8tnh+dWQ/BvfLe/dQI3Wlc7EHIZaWwG851BSv7U2a9WnjEQzKTVx8udq/de/rON//6be1und0jx7tMtV7ZOwJGZFAhOcHLu7tenw7UbK5kygRk43xiQIZmNSjn8QhzoYbApXnRqSAyqaJg6SneuTdYS4wvT5l369sY3e5dOj1PIsE2FPL57PnJWD72lw3RYmKkZFQbmU0h5Wziqnv/qLIAGq6f7Nx+E9e2zz56bEU1HT+rT393MNq0qYiaGmoyTpFxg48o//M1J+TRcan1/rojrQ7pmqiHPKaysg/vt9TsHc/FDiSqIZFCYH4SD/bfXD4ajkx+1py9f/t3t2XuDS5PhuWEk8dP783vrJS0WgzIO2cBlkBBEoZIEq4VvmsHwSEfUzA92btwKg3Mv/WASDk5dvvqXLzwHj/TxhWefgCYzgJSILEVvfuM5+uBRnr/4LgsAmoHLg7eEJGplna+shet87zd66uT2cHyAiKIGzoWE84NFiGkw/nq6fPjo2cEzb7XX7z74x2Jj+MrKROPGp9unw+ivr/+Z7ygwuSWWCJVmjQ0uvX/9/KVHv/ttmu/PZ48fZ+evrBTDYWY0aC/+0fu/em9i+2/+9MiL5R2AAUOIlAFrOrexeLS+cn5TrLKWITkxMAU1FRLMLzz6+uaTM7+4snBwaxXUkL4/SKYcbz75rCz+7uDopyvLRJFOnplf0LD/1XL9TDs6/HB55qNrW69mYXiYoTaQMO4U6wTBn/z7tYuLo+92PrmlRbFx+pnVyJ5BDXT4A9xpltN3L5+sYiDKjxNShiAIBhtvu5XaTdICFAjVibKhmamKhMGbj67tv/7yK7nm+QqnBH2oGhCowlPXD1bGvy1P/azquBTasLX1MsyWh5+1aaA7i+0dKr/47P64mXBqoWBpTl1ZXe7dWz65fSshblf/Khaln4xhaj3aJXxyJUgI1WQgUVSL42R3v7UF6MZD35qhA0MGxI/UmyKYipf5Vpe+a89v8hSH0BQxoHMm4lDAk9749XS4vXv++XOt5RjN11XnZg48z/fb5e0HVr92d2cjQbVkS5Q5rU6+sD4/3L1b1mdXHOuJ7Y45ErYjVUMiwqRohk5QRQGg6hu1ew7DDFyDFgaDTl2Qwhr8ELjfRqr6We78ojBfy4Tm3ShE8M5E2cScI7tf85ZOBiH1Z5NYdnTwRTG4OM4QYdYUd994fP/cqLbWEaADHXJFTQQJzdaok4hJMgoul9DLYBiEvLUJyyTkyKznh3tXGEwVgQB8mo+o0zzVDlANyBCgHpYaE6BLyRqD1YA99ENmACpgp6QtCzzMyVrLWcFsft1K90plreUuf302/lEqqt1N7rUmL3NRcPmk0YOWS8rFSRRCICIEBQIEKpGaZM6B/t9wmCAgqeGiJJXOXL/JU2fH048qpCwJ+oawREmwdOj6FJgaAZiQwzxFzsX6Q5oQfb6cyQVogw7LhNl0VLVpMAFRAjDsshw4hbQz4KIQa0rV3tbvKxFsmNq5sCMws6Tw/xf3gIJhRtEIeVCTgSk6JTZDNICVaAmca3MxSYVvlPoQPpgRmVlKPGoDDqNC7jAJYLl1cpgukIMU2lQerbgjJ09yMGBCxzVI8pK4LJdNwd6ZKYK0XY59gH/qKYMMEqmCKPH3Xz6bKgJCJiEfNIvWOSMzxA/78yTsuMHIjklHQgzHbTamhgSgofSiBKkvI0dYFq45al1Zfp/3Y4uYsXhRYCaIxzXt2XE2rdAk/Yv0Q5shmiAzNTFzZqzU77QhCTo2w6Q+k+VykHkNiVyvtwAAEKOJAjkzVekLY+k4x4igx0wSkB234QxIqcrI9WjZ8c0IGEVBuE+80bGG1aNn3z/WAPpYi6qpemBmFUE1NFNzBGCKgIiajHNCA3LwfwAxZq4O15qurQAAAABJRU5ErkJggg=="><br>ולא משכנו האלכסון עד שיגיע בד׳ שורות החיצונות שאצל העיגול כמו שעשינו בחמש על חמש, מפני שנשאר בין קצה האלכסון ובין שורה הסמוכה לו חמש אמות, ואפילו נראה כאילו העגולה מלאה ירק ישאר בינה ובין השורות החיצוניות יותר ממה שצריך לעבודת הכרם בתוספת אמה, וע״כ לא הוספנו ברוחב העגולה כלום. ואם יהיה נטוע:
+<b>על שבע שבע.</b> ונפריש מן הכרם עגולה שאלכסונה שלשים ושתים אמות, יפלו בתוך העגולה חמש שורות אורך על חמש רוחב חוץ מד׳ זויותיו, ויוצא האלכסון מצלעות המרובע שיש בו חמש על חמש שתי אמות לכל רוח, נשאר בין קצה האלכסון ובין שורה החיצונה הסמוכה לה חמש אמות ומפני זה לא משכנו האלכסון לשורות החיצונות, ומנין הגפנים הנמצאים כ״א וצורתה כמו הצורה הקודמת בשינוי ז׳ במקום ו׳ וכו׳. זהו מה שפירש הרמב״ם ז״ל על משנה זו בקיצור דבריו כל האפשרי. ולפי שראיתי אחד מהחכמים הקדמונים שכתב על זה הפירוש הן הן הדברים שנאמרו למשה וג״כ הרא״ש ז״ל הסכים לזה הפירוש ודחה פי׳ ה״ר שמשון ז״ל לא הוזקקתי לכתוב פירוש ה״ר שמשון ז״ל על משנה זו:   
+
+Mishnah 6
+
+<b>כשאגיע לו.</b> אע״פ שהוסיף מאתים עד שלא הגיע לו מותר, מאחר שאינו מתעצל בכלאים, אבל כשאחזור אסור משום דנתעצל ונתייאש, ודכוותה גבי מחיצת הכרם שנפרצה דכשנתייאש ולא גדרה קדש, אבל לא נתייאש שמתעסק כל שעה לגדור ולא הספיק עד שהוסיף מאתים לא קדש. וכיצד משערין אם הוסיף מאתים, רואים כשחותכים ירק זה או מין של תבואה זו מן המחובר בכמה זמן יבש שלא תשאר בו ליחה, הגע עצמך שיבש במאה שעה אם נשתהא בארץ חצי שעה משהגיע לו ולא לקטו הרי הוסיף מאתים ואסור, שכשם שהוא יבש מלחותו בכל חצי שעה חלק ממאתים כשהוא בתלוש, כך מוסיף בחצי שעה חלק ממאתים כשהוא במחובר: 
+
+Mishnah 7
+
+<b>עם הזבלים או עם המים.</b> כשמזבל כרמו או כשפותח אמת המים להשקות הכרם פעמים יש עמהם זרעים, וכל הני שלא בכוונה נזרעו שרי, דלא תזרע כרמך בכוונה משמע:
+<b>סיערתו הרוח.</b> שהיה עומד בשדה וזורע והוליכה רוח סערה את הזרע בכרם:
+<b>לאחריו מותר.</b> דשלא בכוונה היה ולא ראה שהוליך הרוח את הזרע לתוך הכרם:
+<b>ולפניו אסור.</b> אם סיערתו הרוח לפניו וראה אסור:
+<b>כיצד יעשה אם עשבים יופך.</b> יחרוש ויהפך שרשי העשבים ושוב לא יצמחו:
+<b>אם אביב.</b> שכבר צמח הזרע אלא שלא הביא שליש:
+<b>ינפץ.</b> הזרע מן השיבולת והקשין מותרין והדגן אסור:
+<b>ואם הביאה דגן תדלק.</b> והכל אסור:
+
+Mishnah 8
+
+<b>רבי אליעזר אומר קדש.</b> שכן בערביא מקיימין קוצים בכרם כדי שירעו גמליהם, ומאחר שמקצת בני אדם מקיימים אותם בשדותיהם הוו כלאים בכל מקום, דשפיר קרינן בו אשר תזרע דמשמע מה שב״א נוהגים לזרוע ורוצים בקיומן:
+<b>לא קדש אלא דבר שכמוהו מקיימים.</b> באותו מקום כגון קוצים בערביא לפי שלשם מקיימים אותם, אבל בשאר מקומות שאין מקיימין אותן מותר. והלכה כחכמים:
+<b>האירוס.</b> מין ירק שעליו רחבים ונותנין אותו בתבשיל וקורין לו בערב״י סוסנב״ר:
+<b>והקיסום.</b> אדר״א בלע״ז שמדלין אותו על החנויות ועל החלונות:
+<b>ושושנת המלך.</b> רוזי״ן בלע״ז:
+<b>וכל מיני זרעים אינן כלאים בכרם.</b> מן התורה אבל מדרבנן הוו כלאים דהכי מוכח במנחות [דף טו]:
+<b>קנבוס.</b> קנאפ״ו בלע״ז ובערבי קינ״ב:
+<b>וחכמים אומרים כלאים.</b> והלכה כחכמים:
+<b>הקנרס.</b> בערבי כרפו״ש ובלע״ז קרד״ו והוא דרדר האמור בתורה (בראשית ג׳:י״ח) וקוץ ודרדר תצמיח לך:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>איזהו עריס.</b> שנותנים לו עבודתו ד׳ אמות כעבודת הכרם אע״פ שאינו אלא שורה אחת ועריס הוא שמסרגים קנים כמו ערס כדרך שמסרגים את המטות ומדלין עליה שריגי הגפנים ואליבא דבית הלל קבעי דאמרי לעיל בפ״ד אינו כרם עד שיהיו שם שתי שורות ובעריס מודו דבשורה אחת נמי הוי כרם:
+<b>מן הגדר ולשדה.</b> כגון אם היו הגפנים נטועים למזרחה של גדר והזמורות עולים על הגדר, אם בא לזרוע למערבה של גדר אין מונין ארבע אמות מעיקרן של גפנים שהן להלאה מן הגדר, אלא צריך להרחיק ארבע אמות מן הגדר ששריגי הגפנים מודלות עליו. וזו מקולי בית שמאי וחומרי בית הלל:
+<b>טועים כל האומרים כן.</b> דלעולם לא אמרו בית הלל דעריס של שורה אחת של גפנים כרם להצריכה שירחיקו ממנה לשדה ד׳ אמות, ולא הוזכר דין ד׳ אמות בעריס אלא לענין זה שאם יש ד׳ אמות מעיקר גפנים לגדר שהן מודלות עליה נותנין לו את עבודתו ששה טפחים כמו שנותנים לגפן יחידית וזורע את המותר עד הגדר, ואם אין ד׳ אמות מעיקר הגפנים עד הגדר לא יביא זרע לשם, מידי דהוה אגפן שהיא נטועה בגת או בנקע דאמר ר׳ יוסי בפרקין דלעיל אם אין שם ד׳ אמות לא יביא זרע לשם, ור׳ יוחנן בן נורי ור׳ יוסי אמרו דבר אחד והכי מפורש בהדיא בירושלמי:
+<b>רבי עקיבא אומר שלשה טפחים.</b> היא עבודת גפן יחידית. ואין הלכה כר׳ עקיבא: 
+
+Mishnah 2
+
+<b>מן המדרגה.</b> מתל גבוה עשוי כמין מדרגה:
+<b>אם כשהוא עומד למטה בארץ.</b> יכול ללקט הענבים התלוין בעריס, רואים את כל העריס כאילו הוא מקום עיקר הגפנים ושרשן, ואוסר ארבע אמות בשדה לכל רוח משפת העריס ולחוץ, ודוקא לכתחלה הוא דאוסר לזרוע אבל אינו מקדש אלא ששה טפחים מידי דהוה אמותר פסקי עריס דלקמן בפרק:
+<b>ואם לאו.</b> שאינו יכול ללקוט כל הענבים, עד שיעלה במדרגה או בסולם, אין אסור לזרוע אלא תחת העריס בלבד, וחוצה לו מותר, ואפילו בתוך ד׳ אמות של עיקר הגפנים של עריס הואיל ועומדים על המדרגה, וכן הלכה:
+<b>אף הנוטע שורה אחת בארץ ושורה אחת במדרגה.</b> משתי שורות שצריך כדי שיחשבו כרם, והשתא לא מיירי בעריס אלא בב׳ שורות של גפנים שתים כנגד שתים ואחת יוצאת זנב. אם המדרגה גבוה עשרה, אין שתי שורות מצטרפות להיות כרם אלא דין גפן יחידית יש לכל שורה ושורה. ואין הלכה כרבי אליעזר:   
+
+Mishnah 3
+
+<b>אפיפירות.</b> עצים או קנים ארוגים שתי וערב, ומדלים עליהם שריגי הגפנים ומשכיבים אותן בהן כשהן ארוכות הרבה. ואם הדלה הגפן על מקצת האריג אסור לזרוע תחת המותר ואע״פ שאין עליו זמורות, ואם זרע לא קדש:
+<b>ואם הלך החדש.</b> שגדל הגפן והוציא שריגים ומלא כל האפיפירות:
+<b>אסור.</b> הזרע שנזרע תחת המותר אם הוסיף מאתים לאחר שהלך החדש עליהן:
+<b>וכן המדלה גפן על אילן סרק.</b> דינו כדין אפיפירות, לפי שאדם מבטלו על גבי גפנו והוי כאילו כולו גפן, אבל אילן מאכל שאין אדם מבטלו על גבי גפנו אותו מותר שאין הגפן מודלית עליו, חשוב בפני עצמו ולא הוי כגפן ומותר להביא זרע לשם:   
+
+Mishnah 4
+
+<b>יחזירנו.</b> למקום שהיה תחילה ויזרע המותר:
+<b>עזיז.</b> שם מקום:
+<b>אמר לו מותר.</b> שאין אדם מבטל תאנתו מפני גפנו:
+<b>בית המגנייה.</b> שם מקום:
+<b>סדן של שקמה.</b> שרש של אילן שקמה והוא אילן תאנה הגדל ביערים וחותכין ממנו קורות לבנין:
+<b>תחת קורה זו אסור והשאר מותר.</b> שאני רואה כל קורה וקורה כאילן בפני עצמו: 
+
+Mishnah 5
+
+<b>הכל אילן סרק.</b> דסבר ר׳ מאיר כל שאר אילנות אדם מבטל אצל גפנו, ור׳ יוסי סבר דכל מין שרגילין ליטע ממנו שדות שלימות חשובים הן ואין אדם מבטלן מפני גפנו, והלכה כת״ק דאילן שאינו עושה פירות הוא דבטיל לגבי גפן: 
+
+Mishnah 6
+
+<b>פסקי עריס.</b> מפרש לה ואזיל:
+<b>שמונה אמות ועוד.</b> כלומר מוסיף עוד על שמונה אמות דבר מועט והיא ששית אמה דהיינו טפח:
+<b>שחרב מאמצעו.</b> כגון שנטע י״א גפנים בצד הגדר וחרב גפן האמצעי ונעשו שתי עריסין, שאין עריס פחות מחמש גפנים:
+<b>שמונה אמות ועוד נותנין לו עבודתו.</b> לר׳ יוחנן בן נורי דלא חשיב עריס כרם נותן ששה טפחים לזה וששה טפחים לזה וזורע את המותר, ולמאן דחשיב ליה כרם צריך שיתן ארבע אמות לזה וארבע אמות לזה ואינו יכול לזרוע אלא אותו ועוד. מיהו אפילו מאן דחשיב עריס כרם לאו לכל מילי, מדלא בעי בפסקי עריס ט״ז אמה כמו בקרחת הכרם, ועוד דהזורע ד׳ אמות בכרם מקדש והזורע מותר פסקי עריס מששה טפחים ואילך לא מקדש כדלקמן [פ״ז מ״ג]: 
+
+Mishnah 7
+
+<b>עריס שהוא יוצא מן הכותל מתוך הקרן וכלה.</b> כגון חמש גפנים הנטועות בצד גדר, ואין מחזיקות את כל הגדר אלא שלש בראש הקרן מזה ושתים בראש הקרן השני מזה, ובאמצע הכותל אין שם גפנים אלא בשני זויות הכותל עומדות:
+<b>נותנים לו עבודתו.</b> ששה טפחים מכאן וששה טפחים מכאן וזורע שאר הכותל, ואע״פ שאין אורך הכותל ארבע אמות:
+<b>ר׳ יוסי אומר אם אין שם ארבע אמות וכו׳</b> ר׳ יוסי לטעמיה דאסר בפרקין דלעיל גבי גת ונקע אם אין שם ד׳ אמות, והכא קמ״ל דלא תימא דוקא בגת ונקע שסתומים מארבע רוחות הוא דמצריך רבי יוסי ארבע אמות אבל אצל כותל שאינו מוקף מארבע רוחות אימא לא. ואי אשמעינן בהא. [ה״א] בהא מצריך ר׳ יוסי ארבע אמות משום דיש כאן [ה׳] גפנים בין שני קרנות של כותל, אבל גבי גת ונקע שאין שם אלא גפן יחידית אימא לא צריכא. ולעיל כתבנו דאין הלכה כרבי יוסי:   
+
+Mishnah 8
+
+<b>הקנים היוצאים מן העריס.</b> שבולטין חוץ לסדר העריס:
+<b>וחס עליהן לפסקן.</b> שלא הניחן שם מחמת שדעתו להדלות עליהן הגפן אלא מפני שחס עליהן בלבד.:
+<b>כנגדן מותר.</b> לפי שאינן חשובים מן האפיפירות הלכך מותר לזרוע תחתיהן:
+<b>כדי שיהלך עליהן החדש.</b> שידלה על גבן שריגי הגפן כשיצמחו ויגדילו: 
+
+Mishnah 9
+
+<b>הפרח היוצא.</b> מלשון הפרחה הגפן (שיר ו), כלומר מה שגדל מן הגפן יוצא ובולט חוץ לעריס:
+<b>מטוטלת.</b> הוא הברזל שהבונים מורידים בחבל למטה על פני החומה לראות בו את הבנין [אם] החומה ישרה ובו משערים אם הזרעים מכוונים תחת הפרח. והכא מיירי כגון שגדלו זמורות העריס יותר מעבודתו ופרח לחוץ, דבתוך עבודתו אפילו אין שם פרח אסור:
+<b>וכן בדלית.</b> וכן משערין בגפן יחידית המודלית על גבי כלונסות שאינה עריס אם פרחה חוץ לששה טפחים שהם עבודתה:
+<b>תחתיה אסור.</b> תחת הזמורה אבל מן הצדדים מכאן ומכאן מותר:
+<b>ספקה בחבל.</b> שלא היתה הזמורה ארוכה שתגיע מאילן לאילן וקשר בראשה חבל או גמי להאריך אותה כדי שתספיק עד האילן. תחת הזמורה אסור תחת הספוק מותר. אבל אם עשה הספוק כדי שיהלך עליו החדש, אסור לזרוע תחתיו:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>המבריך את הגפן בארץ.</b> ועוברת ההברכה חוץ לששה טפחים, דבתוך ששה טפחים אפילו יש עפר על גבה שלשה טפחים אסור, משום עבודת גפן יחידית:
+<b>לא יביא זרע עליה.</b> אבל מן הצד מותר דזרעים לצדדים לא משתרשי, אלא שעושין העפר תיחוח ומלקין יסודות הכותל כשנזרעים אצלו, אבל אין השרשים שלהן מהלכין מן הצד. וטעמא דלא יביא זרע על הגפן המוברכת אפילו חוץ לעבודתה לפי שהגפן רך ונכנסים שרשי הזרעים בגפן והוי הרכבת ירק באילן, אבל שאר אילנות שאינן רכין שרי:
+<b>אפילו הבריכה בדלעת או בסלון.</b> שתחב הגפן בתוך הדלעת או בתוך הסלון אסור משום דשרשי הזרעים נוקבים ומפלשין עד הגפן כשאין על גבה שלשה טפחים עפר. ומשום זרעים בדלעת לא מתסר כגון שהדלעת יבישה:
+<b>סלון.</b> צינור ומרזב וסלון אחד הוא. ובסלון של חרס דוקא מיירי דבסלון של מתכת אין צריך עפר שלשה טפחים:
+<b>הבריכה בסלע.</b> קשה. דסלע רך [מתפלש] ונפתח מן השרשים:
+<b>הארכובה שבגפן.</b> גפן עקומה ונכפפת על גבי קרקע וחוזרת ונזקפת כמין ארכובה עקומה, כשבאים למדוד ששה טפחים שהן עבודת גפן יחידית מודדין מן העיקר השני ממקום שהוא חוזר וזוקף. והני מילי כשאין העיקר הראשון נראה אלא דומה כאילו היא נטועה במקום כפיפתה, אבל אם העיקר הראשון נראה וניכר שהוא שרש הגפן העקומה אין מודדין אלא מן העיקר הראשון:   
+
+Mishnah 2
+
+<b>המבריך שלש גפנים.</b> דרך המבריך כשיוצאין שתי זמורות מגפן אחת חופר בארץ ומשכיב הזמורה תחת הקרקע באותה גומא ומוציא ראשה מצד אחר ונעשית גפן, נמצא משלש גפנים עושים ששה. וה״ה דהוי מצי למתני (המרכיב) [צ״ל המבריך] שתי גפנים משלש דבהכי הוו כרם דהא איכא שתים כנגד שתים ואחת יוצאת זנב:
+<b>ועקריהן נראין.</b> שלא השכיב כל הגפן בקרקע (דא״כ) [צ״ל דאל״כ] לא היו שלש עושים שש גפנים אלא שהניח העיקר ועשה מגפן אחת שתי גפנים:
+<b>אם יש.</b> בין גפן לגפן, לא פחות מארבעה ולא יותר משמנה מצטרפים, ואע״פ ששתים יונקות משרש אחד חשבינן כשתי גפנים:
+<b>גפן שיבשה אסורה.</b> אסור לזרוע בתוך עבודתה משום מראית העין, ואם זרע אינה מקדשת. ולא מבעיא בחורף שאסור לזרוע תחתיה דאיכא למיחש למראית העין שכל הגפנים נראים כיבשים, אלא אפילו בקיץ דניכר שהיא יבשה אסור, משום דגם בקיץ איכא גפנים שנושרין עליהן ונראין כיבשים והן אינן יבשים:
+<b>צמר גפן.</b> מוך שקורין קוטו״ן ואילן שלו דומה לגפן, אסור ואינו מקדש לפי שאינו מין זרעים:
+<b>אף על גבי הגפן.</b> אם זרעו על גבי גפן המוברכת בקרקע ואין על גבה עפר ג״ט אסור ואינו מקדש. ואין הלכה כר״מ ולא כר׳ אלעזר בר׳ צדוק שאמר משמו:
+
+Mishnah 3
+
+<b>אלו אוסרים.</b> המקום לזרוע בו:
+<b>ולא מקדשים.</b> שאם זרע אין הזרע טעון שריפה:
+<b>מותר חרבן הכרם.</b> כגון הא דתנן לעיל קרחת הכרם ט״ז אמה אם לא היו שם אלא ט״ו אמה וזרע שבע אמות לא קידש. וכן מותר מחול הכרם י״ב אמה אם לא היו שם אלא י״א אמה והרחיק ד״א מן הכרם וזרע את המותר לא קדש:
+<b>מותר פסקי עריס.</b> דתנן בפרקין דלעיל אם יש שם [ח׳] אמות לא יביא זרע לשם ואם הרחיק ו׳ טפחים מכאן וו׳ טפחים מכאן וזרע את המותר לא קדש. ופסקי עריס דנקט לרבותא ואע״פ שיש עריס מכאן ועריס מכאן, וכ״ש בעריס א׳:
+<b>מותר אפיפירות.</b> דתנן בפרקין דלעיל לא יביא זרע אל תחת המותר אם הביא לא קדש:
+<b>אבל תחת הגפן.</b> כגון זמורה שנמשכה חוץ לעבודת הגפן וזרע תחתיה:
+<b>ועבודת הגפן.</b> ו״ט שהם עבודת הגפן יחידית:
+<b>ועבודת הכרם.</b> ד״א: 
+
+Mishnah 4
+
+<b>וחייב באחריותו.</b> לשלם לו את תבואתו ואפילו למאן דלא דאין דינא דגרמי שאני הכא דקא עביד מעשה בידים:
+<b>אין אדם מקדש דבר שאינו שלו.</b> ול״ד לשאר איסורים שבתורה כגון הנותן חלב ודם בקדירת חבירו או בשל בשר בחלב של חבירו דאוסרן, דשאני כלאים דכתיב בהו (דברים כ״ב:ט׳) לא תזרע כרמך כלאים דמשמע כרמך ולא כרם אחר, ורבנן אמרי לא תזרע כרמך אין לי אלא כרמך כרם אחר מנין ת״ל כלאים מ״מ. ואין הלכה כר׳ יוסי [ולא כרבי שמעון] ולא כרבי עקיבא:
+
+Mishnah 5
+
+<b>בשמיטה.</b> אין לו בהם קנין גמור שהכל הפקר ואינו חשוב כשלו:
+
+Mishnah 6
+
+<b>האנס.</b> שגזל כרם וזרעו:
+<b>ויצא מלפניו.</b> שחזר הכרם לבעליו כשהוא זרוע:
+<b>קוצרו אפילו במועד.</b> ואע״פ שאינו דבר האבד שאין אדם אוסר דבר שאינו שלו, אעפ״כ מפני מראית העין התירו לקצור במועד שלא יהא נראה כמקיים כלאים בכרם. א״נ אם הוא ירא שמא יוסיף מאתים במועד אז הוי דבר האבד, דאף ע״ג דהאנס לא אסרן דאין אדם אוסר דבר שאינו שלו מכל מקום אם הוסיפו מאתיים לאחר שחזרה לבעלים קדש, דלא גרע מלכשאחזור אלקטנו או סערתו הרוח לפניו דתנן לעיל שקדש:
+<b>עד שליש.</b> אית דמפרשי עד שליש בשכר הפועלים, שאם לא מצא פועלים אלא בשליש יותר על שכרן הראוי יתן כדי שיעקור הכלאים מיד, יותר על זה לא יתן אלא קוצר כדרכן אע״פ שהכלאים משתהין בכרם. ואית דמפרשי עד שליש ממה ששוין פירות הכרם ותבואת השדה יתן לפועלים כדי לעקור הכלאים מיד, יותר משליש שווי פירות הכרם ותבואת הזרע לא יתן, אלא ימתין עד שיקצור כדרכו:
+<b>מאימתי נקרא אנס.</b> כלומר מאימתי נקרא הכרם על שם האנס להחשב כשלו לאסרו בזריעה:
+<b>משישקע.</b> שם הבעלים מן הכרם ויקרא ע״ש הגזלן, מאותה שעה תהיה הכרם חשובה כשלו ויקדש כל מה שיזרע בה: 
+
+Mishnah 7
+
+<b>הרוח שעלעלה.</b> שסערה. רוח סערה מתרגמינן רוח עלעלא:
+<b>יגדור.</b> כמו גודר בתמרים כלומר יחתוך וילקוט:
+<b>וכן בירק.</b> [הנוטה] תחת הגפן:
+<b>יחזיר.</b> התבואה והירק למקומן:
+<b>ואינו מקדש.</b> אם לא החזיר אינו מקדש, דהא דתנן לעיל תחת הגפן אוסר ומקדש היינו כשעיקר התבואה תחת הגפן אבל כשעיקר התבואה עומדת חוץ לגפן ונוטה תחת הגפן אינו מקדש:
+<b>משתשריש.</b> משעה שיתפשטו שרשים בקרקע. ואית דגרסי משתשליש כלומר משתביא שליש דרחמנא אמר (דברים כ״ב:ט׳) ותבואת הכרם ופחות משליש לא מקרי תבואה:
+<b>וענבים משיעשו כפול הלבן.</b> שאם זרע תבואה או ירק בכרם שלא הגיעו ענביו להיות כפול הלבן ועקר הזרע קודם שיגיעו הענבים להיות כפול הלבן הרי זה לא קדש. וכן ענבים שנעשו כפול הלבן וזרע בצדן תבואה או ירק ולקט הזרע קודם שישריש, או קודם שיביא שליש למאן דגריס משתשליש, הרי זה לא קדש:
+<b>תבואה שיבשה כל צרכה וענבים שבשלו כל צרכן.</b> ונטע גפן בצד התבואה שיבשה כל צרכה או זרע בצד [הענבים שבשלו] כל צרכן אינן מקדשות, דאמר קרא (דברים כ״ב:ט׳) פן תקדש המלאה הזרע אשר תזרע ותבואת הכרם, אינו מקדש עד שיהיה שם מלאת זרע ותבואת כרם, ותבואה וירק שלא השרישו או שלא הביאו שליש לא הגיעו לכלל מלאת זרע, וכן לאחר שיבשו שוב אינן קרוין מלאת זרע, וענבים קודם שיגיעו להיות כפול הלבן או לאחר שבשלו כל צרכן אינן קרויין תבואת כרם: 
+
+Mishnah 8
+
+<b>עציץ נקוב.</b> שיש בו נקב כדי שרש קטן וזרע בתוכו:
+<b>מקדש בכרם.</b> אם הניחו בכרם או בארבע אמות של עבודת הכרם מקדש כאילו נזרע בארץ:
+<b>אסורין ולא מקדשין.</b> לא יביא זרע לתוכו לכתחלה ואם הביא לא קדש דלא הוי כזורע בארץ. ואין הלכה כר׳ שמעון:
+<b>המעביר עציץ נקוב בכרם.</b> עציץ נקוב שיש בו תבואה שהביאה שליש, והעבירו בכרם שיש בו ענבים כפול הלבן, ולא הניחו בארץ אלא העבירו תחת הגפנים בלבד, אם הוסיפו הזרעים בדרך העברתו חלק ממאתים על מה שהיו תחלה, אסור הזרע שבעציץ, אבל הגפנים לא קדשו כיון שלא הניחו בקרקע. ולעיל בפרק כרם שחרב פירשנו כיצד רואין אם הוסיף אחד ממאתים:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כלאי הכרם אסורים מלזרוע.</b> אבל אינו לוקה משום כלאי הכרם עד שיזרע שני מיני זרע שהן כלאים זה בזה ויזרעם בכרם דהכי משמע קרא (דברים כ״ב:ט׳) לא תזרע כרמך כלאים לא תזרע שני מיני זרעים שהן כלאים בתוך כרמך, ואם זרעו בכרם לוקה שתים משום כלאי זרעים וכלאי הכרם:
+<b>ומלקיים.</b> אם רואה אותם ומתייאש מלעקרם אסור, אלא שאינו לוקה אלא אם כן עושה מעשה:
+<b>ואסורים בהנאה.</b> דכתיב (שם) פן תקדש, תוקד אש, מלמד שהן טעונים שריפה ואסורים בהנאה:
+<b>אלא ללבוש.</b> והוא הדין להעלות עליו דכתיב (ויקרא י״ט:י״ט) לא יעלה עליך:
+<b>אלא להרביע.</b> להכניס כמכחול בשפופרת, אבל מותר להכניס לדיר ולהעמיד זה אצל זה שני מינים זכר ממין זה ונקבה ממין אחר:
+<b>כלאי בהמה אסורים זה עם זה.</b> כגון הנולדים מן הסוס שאביהן חמור עם הנולדים מן החמור שאביהן סוס. ומתניתין אתיא כמ״ד אין חוששין לזרע האב, דלמ״ד חוששין כל מיני פרדות א׳ הן ומותרים זה בזה. ובירושלמי רצו להוכיח שאסור לרכוב על פרדה מקל וחומר, ומה אם בבגדים שאתה מותר ללבוש זה על גבי זה אתה אסור בתערובתן בהמה שאתה אסור להנהיג זו עם זו לא כל שכן שאתה אסור בתערובתה, ומקשינן והכתיב (שמואל ב י״ג:כ״ט) וירכבו איש על פרדו וינוסו, אצל בני דוד כשנהרג אמנון, ומשנינן אין למדין מן המלכות. תו מקשינן והא כתיב (מלכים א א׳:ל״ג) והרכבתם את שלמה בני על הפרדה אשר לי, ומשנינן ההיא בריה מששת ימי בראשית הויא. ומיהו חזינא להו לרבנן קשישי קמאי דקמן שרוכבין לפניהם על פרדות ואין מוחה בדבר, אלא שמזהירים שלא להנהיג יחד שתי פרדות דשמא אחת מהן נולדה מחמור ואביה סוס, והאחרת מסוס ואביה חמור: 
+
+Mishnah 2
+
+<b>בהמה עם בהמה וחיה עם חיה וכו׳</b> אע״ג דלא תחרוש בשור וחמור (דברים כב) אמר רחמנא, ילפינן שור שור משבת דהוא הדין לכל בהמה חיה ועוף:
+<b>ולמשוך ולהנהיג.</b> למשוך את שדרכו למשוך ולהנהיג את שדרכו להנהיג, גמל ארחיה במשיכה וחמור ארחיה בהנהגה. ומיהו בין בגמל בין בחמור חייב בין מושך בין מנהיג:
+
+Mishnah 3
+
+<b>והיושב בקרון.</b> חייב הואיל ואזלי מחמתיה חשיב כאילו מנהיגן:
+<b>רבי מאיר פוטר.</b> היושב בקרון דלאו מידי קעביד. ואין הלכה כר״מ:
+<b>והשלישית שהיא קשורה לרצועות.</b> אם שני סוסים קשורים בקרון וקשר שם חמור אע״ג דבלא חמור קאזלי אסור, ולא חזינן לחמור כמאן דליתיה: 
+
+Mishnah 4
+
+<b>אין קושרין סוס בצדי הקרון.</b> כשהבקר מושכות בקרון אין קושרין סוס בצדו או אחריו של קרון כדי שילמוד למשוך, לפי שפעמים הסוס שאחר הקרון דוחף את הקרון ומנהיגו בגופו:
+<b>לובדקס.</b> חמור של לוד והוא גדול ועריץ משאר חמורים ודומה לגמל:
+<b>אע״פ שאביהן חמור מותרין זה עם זה.</b> שאביו של זה חמור ואביו של זה חמור. וקמ״ל דלא אמרינן אתי צד סוס ומשתמש בצד חמור וצד חמור משתמש בצד סוס, דכיון דאמותיהן שוות אין חוששין לזרע האב:
+<b>אבל הנולדים מן החמור עם הנולדים מן הסוס אסורים זה עם זה.</b> כיון שאמו של זה ממין החמורים ואמו של זה ממין הסוסים דבתר זרע האם אזלינן והרי הן שני מינים. והלכה כר׳ יהודה: 
+
+Mishnah 5
+
+<b>פרוטיות.</b> מין פרדות שאין אדם יכול לעמוד [עליהן] ולברר ע״י סימנים איזה מהם אמו חמור ואיזה מהם אמו סוס, הלכך אסורין זה עם זה:
+<b>והרמך מותר.</b> שכולם מין אחד ואמם סוס, ובלשון ערבי קורין לסוסיא נקבה רמ״ך, ודומה לו בני הרמכים:
+<b>אדני השדה.</b> חיה הגדלה בשדות, וכמין חבל גדול יוצא מן הארץ שגדלה בו אותה חיה, ושמה ידוע, והוא ידעוני הכתוב בתורה, ומחובר בטבורו באותו חבל היוצא מן הארץ, וצורתו צורת אדם בפרצוף וידים ורגלים ואין כל בריה רשאה לקרב אליו כי הוא הורג וטורף כל הקרב אליו. וכשרוצים לצוד אותו מורים בחצים בחבל עד שנפסק וצועק בקול מר ומת מיד, ואליו רמז באיוב כי עם אבני השדה בריתך:
+<b>מטמא באהל כאדם.</b> דכתיב (במדבר י״ט:ט״ז) וכל אשר יגע על פני השדה, באדם שגדל בשדה:
+<b>הקופד.</b> שרץ שגופו מלא קוצים וכשאדם נוגע בו כופל עצמו ומכניס ידיו ורגליו בבטנו ונעשה ככדור, וקורין לו בלע״ז אריצ״ו:
+<b>חולדת הסניים.</b> חולדה הגדלה בסנה:
+<b>כזית במשא.</b> דמספקא להו אם מין חיה ומטמאה נבלתו בכזית ומטמאה נמי טומאה חמורה במשא לטמא אדם לטמא בגדים כנבלת בהמה טמאה, או מין שרץ הוא ומטמא בכעדשה אבל אינו מטמא במשא כנבלת בהמה אלא במגע כשרץ. ואין הלכה כר׳ יוסי לא באדני השדה ולא בחולדת הסנאים:   
+
+Mishnah 6
+
+<b>שור הבר.</b> שור הגדל במדבר:
+<b>מין בהמה.</b> וחלבו אסור ואינו טעון כסוי, דסברי רבנן עקרו מן הישוב היה אלא שברח למדבר ונעשה שור בר:
+<b>מין חיה.</b> וטעון כסוי וחלבו מותר, קסבר עקרו מן המדבר היה. וסימנים שמנו חכמים להכיר בין בהמה לחיה בשאר חיות נאמרו חוץ משור הבר. ואין הלכה כרבי יוסי:
+<b>כלב מין חיה.</b> נפקא מינה לכותב כל חיה שברשותו לאחר, או למקדיש כל חיה שברשותו:
+<b>ר׳ מאיר אומר מין בהמה.</b> ואין הלכה כר״מ:
+<b>ערוד.</b> חמור הבר:
+<b>ואדם מותר עם כולם.</b> דכתיב (דברים כ״ב:י׳) לא תחרוש בשור ובחמור, אבל אתה חורש באדם ושור, באדם וחמור:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>אין אסור משום כלאים אלא צמר ופשתים.</b> דכתיב (דברים כ״ב:י״א) לא תלבש שעטנז צמר ופשתים. שעטנז כלל צמר ופשתים פרט, כלל ופרט אין בכלל אלא מה שבפרט, צמר ופשתים אין מידי אחרינא לא. וצמר הוא צמר רחלים ואילים בלבד דכתיב (מלכים ב ג׳:ד׳) ומישע מלך מואב היה נוקד והשיב למלך ישראל מאה אלף כרים ומאה אלף אילים צמר, אין לך קרוי צמר סתם אלא צמר אילים אבל שאר צמר צריך ליתן שם לווי, צמר גמלים צמר ארנבים צמר עזים:
+<b>ואינו מטמא בנגעים אלא צמר ופשתים.</b> דכתיב (ויקרא י״ג:מ״ז) והבגד כי יהיה בו נגע צרעת בבגד צמר או בגד פשתים:
+<b>אין הכהנים לובשים לשמש במקדש אלא צמר ופשתים.</b> דבבגדי כהנים כתיב שש ובד, והוא פשתן שעולה בד בבד, כלומר קנה יחידי מכל גרעין ואין שני קנים עולים מגרעין אחד. ובאבנט כתיב תכלת וארגמן ותולעת שני. ותכלת, צמר צבוע בדם חלזון. וארגמן, צמר צבוע בצבע אדום ששמו ארגמן והוא לאכ״א בלע״ז. ותולעת שני, הוא צמר צבוע בצבע אדום שקורין כרמז״י:
+<b>שטרפן.</b> שערבן:
+<b>מותר.</b> לערב עמהן פשתן לפי שצמר רחלים נתבטל ברוב של גמלים:
+<b>וכן פשתן וקנבוס.</b> שנתערבו והרוב מן הקנבוס מותר להביא צמר ולערב עמהם:
+
+Mishnah 2
+
+<b>השיריים והכלך.</b> מינים של משי הן, והכלך גדל בכרכי הים ותבניתו כתבנית הזהב, והוא רך ביותר ודומה לצמר:
+<b>אבל אסורים.</b> דאתי לאחלופי בצמר ופשתים. ומפני שלא היו מצויין ביניהם לא היו מכירים בהן ואתי לאחלופי הלכך אסורים מפני מראית העין. אבל האידנא שהמשי מצוי בינינו והכל יודעים ומכירים בו אין אסור שום מין של משי בצמר או בפשתים, וכן הקנבוס שרי בין בצמר בין בפשתים שהכל מכירים בו:
+<b>הכרים והכסתות אין בהם משום כלאים.</b> לפי שהן עשויין לשכיבה והתורה אמרה (ויקרא י״ט:י״ט) לא יעלה עליך אבל אתה מותר להציעו תחתיך. והני מילי כשהן קשים ורקנים ונתונים על גבי אצטבא אז הן מותרין כשאין בשרו [נוגע] בהם, אבל אם הם רכים או מלאים או אפילו רקנים ומונחים על גבי מטה אפילו עשר מצעות זו על גבי זו וכלאים תחתיהם אסור לישן עליה לפי שנכפפים תחתיו ונכרכים על בשרו:
+<b>אין עראי לכלאים.</b> דלבישת עראי לבישה היא:
+<b>אפילו על גבי עשרה.</b> ואע״פ שאינו נהנה מן הכלאים:
+<b>את המכס.</b> ראיתי לקצת מרבותי שפירשו כגון במקום שהיהודים פורעים מכס למוכס העומד מאליו, ולובש כלאים כדי שלא יכיר שהוא יהודי. ולי נראה לגנוב את המכס לפי שאין אדם נותן מכס מבגדים שהוא לובש. וסתם משנה זו [סברה] דבר שאין מתכוין אסור, ופליגא אאידך סתמא דתנן מוכרי כסות מוכרין כדרכן:   
+
+Mishnah 3
+
+<b>מטפחות הידים.</b> שמנגבים בהם כשנוטלים את הידים:
+<b>מטפחות הספרים.</b> שנותנים על גבי ספר תורה:
+<b>ומטפחות ספג.</b> שמנגב בהם כל גופו אחר שרחץ:
+<b>ר׳ אלעזר אוסר.</b> מטפחות ידים לפי שפעמים מחמם בה ידיו, ומטפחות ספרים פעמים שמשימה בחיקו ומתחמם, ומטפחות הספג פעמים שרואה את רבו ומתעטף בה. והלכה כר״א:
+<b>מטפחות ספרים.</b> המגלחים בני אדם, ופורסים עליהם מטפחת כדי שלא יתלכלכו בגדיהם:
+<b>אסורים משום כלאים.</b> ובהא מודה ת״ק לפי שיש להן בית ראש ולובשים אותן דרך מלבוש, והכי מוכח בירושלמי: 
+
+Mishnah 4
+
+<b>תכריכי המת.</b> שהמת נקבר בהם אין בהן משום כלאים דכתיב (תהילים פ״ח:ו׳) במתים חפשי כיון שמת אדם נעשה חפשי מן המצות:
+<b>ומרדעת חמור.</b> היא קשה יותר מכרים וכסתות, הלכך אפילו בשרו נוגע לא חיישינן שמא תכרך נימא על בשרו. ודוקא כשהכלאים נכרים ונראים בה אבל בגד שאבד בו כלאים לא יעשנו מרדעת לחמור, דחיישינן שמא יקח ממנו טלאי לבגדו, הואיל ואין הכלאים ניכרים: 
+
+Mishnah 5
+
+<b>מוכרי כסות מוכרים כדרכן.</b> לובשים בגדי כלאים להראות לקונה מדת ארכו ורחבו, ובלבד שלא יתכוונו להנאתן. ואע״ג דאם מתכוון איכא איסורא דאורייתא, כי לא מתכוון שרי לכתחילה. וכן הלכה:
+<b>והצנועים.</b> המחמירים על עצמן:
+<b>מפשילין במקל.</b> נותנים המקל על כתפיהם והכלאים מונחים בקצהו ואין כתפיהם נוגעות בכלאים: 
+
+Mishnah 6
+
+<b>תופרין כדרכן.</b> מניחין הכלאים על הברכים ועל השוקים כשהן תופרים: 
+
+Mishnah 7
+
+<b>הברסין והברדסין.</b> שניהם עשויין מצמר ומכסים בה את המטות אלא שאלו דקין ואלו עבין:
+<b>דולמטיקיון.</b> בתי שוקים, קאלצי״ש בלע״ז:
+<b>מנעל הפינון.</b> מנעל שעושות מפסולת הצמר:
+<b>עד שיבדוק.</b> שמא יש פשתן מעורב בהן:
+<b>הבאים מחוף הים וממדינת הים.</b> מחוף הים שהוא במדינת הים:
+<b>שחזקתו מן הקנבוס.</b> משנה זו נשנית בראשונה בזמן שלא היה הפשתן מצוי בכל מקום, אבל בזמן הזה שהפשתן מצוי בכ״מ כולם צריכים בדיקה הלכך הלוקח בגדים תפורים מן הנכרי בזמן הזה לא ילבש עד שיבדוק יפה:
+<b>ומנעל של זרב.</b> מנעלים של עור ומחופים בפנים בלבדים או בצמר עב ומגיעין עד הירך, כעין אותן שקורין בורזקיש בלע״ז ובערבי כופ״ש. ולפי שעשוין לחמם הרגל קרויין של זרב לשון יזורבו נצמתו (איוב ו):
+<b>אין בו משום כלאים.</b> אין חוששין שמא פשתים מעורב בהם: 
+
+Mishnah 8
+
+<b>שוע טווי ונוז.</b> שוע סרוק במסרק ושוע חלק. איש חלק מתרגמינן גבר שעיע:
+<b>נוז.</b> שזור דהיינו ב׳ חוטין שזורין יחד. ועיקר כלאים מן התורה שיהיה הצמר סרוק וטווי ושזור לבדו, וכן הפשתן סרוק וטווי ושזור לבדו, ואח״כ יהיו ארוגים יחדו או מחוברים יחד בשתי תכיפות דהוו כאריג. ומש״ה איצטריך קרא למשרי כלאים בציצית לפי שחוטי תכלת שזורים הם דכתיב פתיל תכלת טווי ושזור, וכן חוט לבן, וכשמחברן יחד בשתי תכיפות הוו כלאים גמורים דאורייתא. והא דתנן הכא אין אסור משום כלאים אלא טווי וארוג שנאמר (דברים כג) לא תלבש שעטנז, לאו למדרש אריג משעטנז דאריג מיחדו נפקא דדרשינן מיניה דאף שתי תכיפות הוי חבור, ולא מייתי שעטנז אלא משום טווי. וראיתי לאחד מרבותינו שפירש שוע טווי הצמר לבד והפשתים לבד, ונוז כלומר ואח״כ נוז דהיינו שניהם ארוגים יחד והכי מתישב לישנא דמתניתין שפיר טפי, והכי משמע בירושלמי ופירושים הרבה מצאתי לרבותי בפירוש שוע טווי ונוז וכולהו אית להו פרכא לבד מהאי דלית ליה פרכא:
+<b>נלוז ומליז.</b> עקום ומעקם דרכי אביו שבשמים עליו. לשון אל ילוזו מעיניך (משלי ג׳:כ״א): 
+
+Mishnah 9
+
+<b>הלבדים.</b> צמר טרוף בלא טוויה ואריגה ועושין ממנו בגד. ואם טרף צמר ופשתים יחד ועשה מהן בגד אסורים מדרבנן, דדוקא מן התורה הוא מצריך שלשתן שוע טווי ונוז אבל מדרבנן בחד מנייהו סגי או שוע או טווי או נוז, והנך כיון שהם שועין אסורים מדבריהם:
+<b>פיו של צמר בשל פשתן.</b> האורגים אחר שמשלימים הבגד רגילים לעשות על שפתו [ג׳] וד׳ חוטין עב כדי שיתקיים הבגד והוא קרוי פיו, ואם הבגד של פשתן אסור לעשות פיו של צמר:
+<b>מפני שחוזרין לאריג.</b> מסבבין את האריג. פ״א דומין לאריג:
+<b>משיחות של ארגמן.</b> יתירים וחבלים של צמר צבוע ארגמן:
+<b>אסורות.</b> לחגור על גבי חלוק של פשתן:
+<b>מפני שהוא מולל עד שלא קושר.</b> שדרכן לחבר במלילה החגור של צמר עם החלוק של פשתן קודם שיקשר בה מתניו:
+<b>לא יקשור סרט של צמר בשל פשתן.</b> שלא יעשה אדם חגורות של צמר וחגורות של פשתן ויקשרם זה בזה:
+<b>אע״פ שהרצועה באמצע.</b> כגון רצועה של עור שמשיחות של פשתן בראשה א׳ ומשיחות של צמר בראשה האחר וכשהוא חוגר בה קושר שני ראשיה של צמר ושל פשתן זה בזה. דאי לאו הכי פשיטא דשרי שהרי מעשים בכל יום דבגדים של צמר משימים תחתיהם עורות טלאים שהם תפורים בפשתן: 
+
+Mishnah 10
+
+<b>אותות הגרדיים.</b> דרך האורגים והכובסים לרשום שם הבעלים על הבגד במעשה רוקם כדי שלא יתחלפו של א׳ בשל חבירו. ואם הבגד של צמר ואותות של פשתן או איפכא אסור משום כלאים:
+<b>תכיפה א׳</b> תחיבה אחת שתחב המחט בבגד פעם אחת בלבד:
+<b>אינו חבור.</b> לטומאה ולטהרה. ואם נטמא אחד מהם לא נטמא חבירו, ואם הזה על א׳ מהם לא הזה על חבירו:
+<b>ואין בה משום כלאים.</b> אם א׳ של צמר וא׳ פשתים וחברם בתכיפה אחת:
+<b>והשומטה בשבת.</b> על מנת לחזור ולתפור פטור, ולא הוי כקורע ע״מ לתפור שתי תפירות דחייב:
+<b>עשה שני ראשיה לצד א׳</b> כגון שהעביר המחט פעם א׳ ולא העביר כל החוט והעביר המחט פעם שנית ונמצאו שני ראשיה לצד א׳ וקשרן, דאם לא קשר שני ראשי החוט יחד אינו מתקיים:
+<b>עד שישלש.</b> שיכניס ויוציא ויחזור ויכניס שלשה פעמים. ואין הלכה כר״י:
+<b>השק והקופה מצטרפין לכלאים.</b> אם חתיכת בגד צמר מחוברת לשק וחתיכת בגד פשתים מחוברת לקופה, וחברן יחד בשתי תכיפות מצטרפות, אע״פ שהן מחוברות לשני כלים, ולא אמרינן האי לחודיה קאי והאי לחודיה קאי ואינן חבור. וה״ה אם מחוברים לשאר כלים דהוי דינן כמו שק וקופה:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Kilayim/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Kilayim/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..24c638b5484fec924d39acdc7fefda04e4bc8963
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Kilayim/Hebrew/merged.txt	
@@ -0,0 +1,659 @@
+Bartenura on Mishnah Kilayim
+ברטנורא על משנה כלאים
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Kilayim
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה כלאים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>החטין והזונין.</b> קורין לו בערבי זיוא״ן:
+<b>אינן כלאים זה בזה.</b> לפי שכשהשחיתו דור המבול את דרכם היתה הארץ גם היא מזנה את פירותיה והיו זורעים חטים ומוציאה זונין, הלכך לא הוי כלאים עם החטים. אבל עם שאר מיני תבואה הוי כלאים, ואף על גב דלא חזי למאכל אדם מכל מקום כיון שמוליכים אותו ממקום למקום למאכל יונים הוו כלאים:
+<b>השעורים ושבולת שועל.</b> כל השנוים במשנה זוג זוג אינם כלאים זה בזה, אחד מזוג זה וא׳ מזוג זה הם כלאים זה בזה. והא דאמרינן במנחות [דף ט.] הכוסמין מין חטים ושיפון מין שעורים, הני מילי לענין חלה שמצטרפין זה עם זה לשיעור חלה אבל לענין כלאים הוו כלאים זה בזה:
+<b>ושבולת שועל.</b> שעורים מדבריים ובלע״ז אוינ״א:
+<b>כוסמין.</b> בל׳ לע״ז אספילט״א:
+<b>שיפון.</b> בלע״ז סיגל״א. ומשום דכוסמין ושיפון דמו להדדי אינם כלאים זה בזה:
+<b>והספיר.</b> יש אומרים ציצרקל״א בלע״ז. ורמב״ם פי׳ שקורין לו בערבי מא״ש:
+<b>הפורקדן.</b> רמב״ם פירש שהוא זרע דק שקורין לו בערבי גילבא״ן:
+<b>וטופח.</b> הוא קטנית שגרגריו עגולים לבנים וקורין לו קורטמא״ן. ואני שמעתי שטופח הוא שקורין לו גילבאן:
+<b>והשעועית.</b> קורין לה בערבי לוביא״ה:
+<b>אינם כלאים זה בזה.</b> אם זרע כל אחד עם בן זוגו: 
+
+Mishnah 2
+
+<b>הקישות.</b> קשואין שקורין בערבי פאקו״ס ובלע״ז קוקומברו״ש:
+<b>והמלפפונות.</b> נקראים בערבי כייא״ר ובלע״ז ציטרול״י:
+<b>רבי יהודה אומר כלאים.</b> ואין הלכה כרבי יהודה:
+<b>חזרת וחזרת גלים.</b> החסא הגדלה בגנים וחסא הגדלה בהרים:
+<b>עולשים.</b> של גנים ועולשי שדה, ונקראים בערבי הנדב״י:
+<b>כרישין.</b> של גינה וכרישי שדה והם הנקראים בערבי כורא״ת ובלע״ז פורו״ש:
+<b>כוסבר.</b> כך שמו בערבי כוליינדר״ו בלע״ז. תרגום ירושלמי כזרע גד כבר זרע כוסבר:
+<b>והרמוצה.</b> דלעת מרה שממתקים אותה ברמץ כלומר באפר חם שיש בו רשפי אש לפיכך קורין לה רמוצה:
+<b>ופול המצרי.</b> פאסול״י בלע״ז:
+<b>והחרוב.</b> מין קטנית, וקורין לו חרוב לפי שתרמיליו שהזרע בתוכו הן דקין ועקומין כחרובין והוא ממין פול המצרי: 
+
+Mishnah 3
+
+<b>והנפוץ.</b> הוא מין צנון ועליו דומים לעלי הלפת הלכך לא הוו כלאים:
+<b>והתרובתור.</b> מין כרוב שקלחים שלו דקים:
+<b>תרדין.</b> בערבי סילק״א ובלע״ז בליט״י:
+<b>לעונין.</b> בערבי קט״ף ובלע״ז ארמולא״ש:
+<b>השומנית.</b> שום מדברי והוא קטן מן השום הגדל בגנים:
+<b>בצלצול.</b> בצל מדברי קטן משאר בצלים לפיכך נקרא בצלצול:
+<b>פלוסלוס.</b> מין תורמוס הוא ותורמוס מין קטנית ידוע מר מאד ששולקים אותו שבע פעמים ואוכלים אותו בקנוח סעודה: 
+
+Mishnah 4
+
+<b>אגסים.</b> בערבי אגא״ס ובלע״ז פירא״ש:
+<b>קורסטומלין.</b> מין אגסים קטנים הדומים לעפצים שקורין מילין:
+<b>פרישים.</b> הם חבושים בערבי ספרג״ל ובלע״ז קודוניי״ש:
+<b>עוזרדים.</b> בערבי זערו״ד ובלע״ז סורבא״ש:
+<b>חזרד.</b> תפוח יערי תרגום וכפתור וחיזר:
+<b>אפרסקים.</b> בלע״ז פירשאג״ס וכשהן קטנים דומין לשקדים:
+<b>שזפין.</b> הרכיב זיתים על רמון נפיק מנהון שזפין:
+<b>רימין.</b> בערוך פי׳ פולצדקא״י בלע״ז: 
+
+Mishnah 5
+
+<b>הצנון והנפוץ.</b> אע״פ שהפרי והעלים דומין זה לזה הן כלאים זה בזה לפי שאין טעם הפרי דומה שהלכו בזה אחר טעם הפרי:
+<b>לפסן.</b> פי׳ בערוך מרוי״ו בלע״ז: 
+
+Mishnah 6
+
+<b>כלב כופרי.</b> כלב שמגדלים בני הכפרים והוא קטן ודומה לשועל:
+<b>היעלים.</b> מין חיה ואקו מתרגמין ויעלא:
+<b>ערוד.</b> חמור הבר: 
+
+Mishnah 7
+
+<b>אין מביאין אילן באילן.</b> אין מרכיבין אילן מאכל באילן מאכל מין בשאינו מינו או אילן סרק באילן מאכל אבל אילן סרק באילן סרק כיון שאין שום א׳ מהם עושה פרי כמין אחד חשוב ושרי:
+<b>ירק בירק.</b> מין שאינו מינו:
+<b>רבי יהודה מתיר ירק באילן.</b> ואין הלכה כרבי יהודה: 
+
+Mishnah 8
+
+<b>שקמה.</b> אילן תאנה שגדל ביערים:
+<b>סדן של שקמה.</b> לאחר שנחתך ונשארו שרשיו בארץ נקרא סדן, ואין נוטעין ירק לתוכו דהוי ירק באילן:
+<b>פיגם.</b> עשב שקורין לו רוד״א בלע״ז:
+<b>קידה.</b> מין אילן של בשמים תרגום קדה קציעה וכתיב (תהילים מ״ה:ט׳) מור ואהלות קציעות כל בגדותיך:
+<b>חצוב.</b> מין ירק ששרשיו יורדים בעומק הארץ ביושר ואינם נוטים לכאן ולכאן, ובו תיחם יהושע את הארץ:
+<b>מקירו.</b> לשון קור שתהא התאנה מקררת החצוב שהוא חם ביותר. פירוש אחר שתהיה עליו לצל לשון קורה:
+<b>מימיה לתוכה.</b> שהאבטיח לח ומלא מים:
+<b>חלמית.</b> בערבי כובוז״א ובלע״ז מלוו״א: 
+
+Mishnah 9
+
+<b>הטומן לפת וצנונות.</b> כדי שיהיו נשמרים תחת הקרקע שלא כדרך שתילה גלי דעתיה שאינו רוצה בהשרשתן, כגון שטמן אגודה של לפת ואגודה של צנונות יחד:
+<b>אם היו מקצת עלין מגולין.</b> משום שבת נקטיה, דאם היו כל העלין מכוסין אי אפשר ליטול אם לא שיזיז עפר בידים:
+<b>לא משום כלאים ולא משום שביעית.</b> לא משום זורע כלאים ולא משום זורע בשביעית. אי נמי אפילו הוסיף מאתים משום כלאים שרי דלאו דרך זריעה [הוא] ואם היה מששית ונכנסו לשביעית והוציאו ספיחים כדרך שמוסיפים הבצלים בתלוש, אין בהם משום ספיחי שביעית:
+<b>ולא משום מעשרות.</b> אינו חייב לעשר כשיתלוש אותם ממקום שהטמינם דכתיב (ויקרא כ״ז:ל׳) וכל מעשר הארץ מזרע הארץ, והאי לאו זריעה היא:
+<b>וניטלים בשבת.</b> דכתלושים דמו, ואוחז בעלים המגולים ומוציאן. ואע״ג דמזיז עפר ממקומו טלטול מן הצד לצורך דבר היתר ואינו נוגע בדבר האסור מותר:
+<b>עד שיהיו שני חטים ושעורה.</b> טעמא דרבי יהודה משום דכתיב (ויקרא י״ט:י״ט) שדך לא תזרע כלאים וסבר דקרקע בלא זרע לא אקרי שדה ומשמע לא תזרע כלאים בהדי שדך שנזרע כבר, וכן (דברים כ״ב:ט׳) לא תזרע כרמך כלאים לא תזרע כלאים דהיינו שני מיני זרעים בהדי כרמך ולא מחייב בכלאי הכרם עד שיזרע חטה ושעורה וחרצן במפולת יד. ואין הלכה כרבי יהודה. דקרקע אף על פי שאינה זרועה קרוי שדה אבל אינו קרוי כרם בלא חרצן, הלכך הזורע חטה ושעורה כאחד חייב משום כלאי זרעים, ואינו חייב משום כלאי הכרם עד שיזרע חטה ושעורה וחרצן במפולת יד:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כל סאה שיש בה רובע.</b> הקב דהיינו אחד מכ״ד לסאה שהסאה ששה קבין:
+<b>ימעט.</b> אותו מין אחר המעורב בו עד שיפחת הרובע ויתבטל בתוך הסאה ומותר לזרוע ולא מיתסר משום זורע כלאים:
+<b>יבור.</b> מכיון שהוזקק למעט יסיר הכל, משום דמיחזי כמקיים כלאים מכיון שהתחיל לברור אם לא היה בורר את כולו. אבל תחלתו פחות מרובע שרי. ואין הלכה כרבי יוסי:
+<b>בין ממין אחד.</b> בין שאותו רובע ממין אחד בין ממינין הרבה צריך למעט:
+<b>לא אמרו אלא ממין אחד.</b> דאין שני מינין מצטרפין לשיעור רובע:
+<b>וחכמים אומרים כל שהוא כלאים לסאה.</b> איכא בין חכמים לת״ק כגון סאה שעורים שיש בה רובע שבולת שועל וכוסמין, לת״ק צריך למעט לחכמים אין צריך למעט, דאין שבולת שועל מצטרף לכוסמין כיון דלא הוו כלאים בסאה של שעורים. והלכה כחכמים:   
+
+Mishnah 2
+
+<b>במה דברים אמורים תבואה בתבואה.</b> תבואה במין תבואה או בקטנית הוא דאמרן ברובע לסאה ימעט, אבל זרעוני גינה שנתערבו בתבואה או בקטנית:
+<b>א׳ מעשרים וארבע בנופל.</b> מהן לבית סאה חטין, כלומר כשיעור הזרע שזורעים מהן למקום שזורעין בו סאה של חטין. ושיעור המקום שזורעים בו סאה של חטין הוא חמשים אמה על חמישים אמה ואין זורעים בו מזרעוני גינה אלא קב וחצי לפי שהן דקין ובקב וחצי מהן יש בהן כדי לזרוע מקום שזורעים בו סאה של חטין. נמצא לפי חשבון זה שאם נתערב בסאה אחת של תבואה או של קיטנית או של זרעונים אחד מארבעה ועשרים של קב וחצי מזרעוני גינה שהוא אחד מששה עשר בקב חייב למעט. הלכך אם נתערב בסאה תבואה כביצה וחצי זרעוני גינה שהוא אחד מכ״ד בקב וחצי קב ימעט:
+<b>כשם שאמרו להחמיר.</b> דזרעונים דקים אוסרים בשיעור מועט באחד מכ״ד בנופל מהן לבית סאה, כך אמרו להקל דזרעונים גסים שצריך מהן הרבה לזרוע בבית סאה אינן אוסרין בסאה חטין אלא אחד מכ״ד בנופל מהן לבית סאה, כגון זרע פשתן שצריך שלש סאים לבית סאה חטים אין צריך למעט עד שיתערב מהן שלש רביעים בסאה, והיינו דקתני הפשתן בתבואה מצטרפת אחד מכ״ד בנופל מהן לבית סאה, וכיון דנופל מהן שלשה סאין לבית סאה דהכי אמרינן בירושלמי נמצא שאין צריך למעט עד שיתערב מהן שלש רביעים של קב בסאה, וכן הלכה:   
+
+Mishnah 3
+
+<b>עד שתתליע.</b> ושיעורה הוי כשתשהה בארץ שלשה ימים בקרקע לחה וביבשה צריך יותר:
+<b>ויופך.</b> יהפוך הקרקע במחרישה בשביל שלא יצמח הזרע:
+<b>כמה יהא חורש.</b> שלא תאמר שהוא צריך לחרוש תלמים תלמים קטנים סמוכים זה לזה, אלא כתלמי הרביעה כתלמים שדרך בני אדם לחרוש אחר שתרד הרביעה שחורשים תלמים גדולים:
+<b>כדי שלא ישייר רובע לבית סאה.</b> שלא ישאר בארץ מקום שאינו מהופך אלא פחות מכ״ד בקרקע שהוא חורש דהיינו רובע קב לבית סאה. ואין הלכה כאבא שאול:
+
+Mishnah 4
+
+<b>זרועה ונמלך לנוטעה.</b> שהיתה זרועה תבואה ונמלך לנוטעה גפנים:
+<b>גומם.</b> לשון גוממו עם השופי דפרק גיד הנשה (חולין צב) כלומר כורת הגפן סמוך לקרקע שלא ישייר גבוה מן הקרקע טפח:
+
+Mishnah 5
+
+<b>קנבוס או לוף.</b> שמינים הללו אין התלעה וחרישה מועלת בהן, לפי שמתקיימים בארץ שלשה שנים ואינן מתליעין:
+<b>אסטיס.</b> צבעו דומה לתכלת קורין לו בערבי ני״ל ובלע״ז אנדיק״ו, ורגילים שכורתים אותו וחוזר וצומח, ומה שצומח פעם שנייה נקרא ספיח. אי נמי מה שצומח מן הזרע הנופל בשעת קצירה קרוי ספיח:
+<b>מקום הגרנות.</b> שדשים בו תבואה וקטנית:
+<b>תלתן.</b> בערבי חולב״א ובלע״ז פינגריק״ו:
+<b>אין מחייבין אותו לנכש.</b> דבלאו הכי סופו לעקרם לפי שאסטיס קשה לתבואה והעשבים קשים לתלתן כשנזרע למאכל אדם, ומקום הגרנות נמי קשים לו הזרעים שמחלידים את הקרקע ומלקים אותה ולא חזי תו למקום דישה:
+<b>ואם נכש או כסח.</b> דהשתא גלי דעתיה דניחא ליה באותם הנשארים שהרי עקר הכל חוץ מזה, אומרים לו עקור את הכל מפני שהוא נראה כמקיים כלאים:
+<b>נכש.</b> שעקר הצמחים בידיו עם השרש:
+<b>כסח.</b> שחתך העלים והשורש נשאר בארץ, תרגום לא תזמר לא תכסח: 
+
+Mishnah 6
+
+<b>משר משר.</b> ערוגות ערוגות וכל ערוגה ממין אחד לבדו:
+<b>שלשה תלמים של פתיח.</b> כלומר מניח בין משר למשר ריוח שלשה תלמים של מחרישה מלשון יפתח וישדד אדמתו (ישעיהו כ״ח:כ״ד) ובירושלמי מפרש שהם שתי אמות רוחב על שתי אמות אורך, ואחר כך מיצר והולך אם ירצה עד שלא ישאר ביניהן בסוף המצר אלא כל שהו, שהרי בכך הן נראים שלא נזרעו בערבוביא:
+<b>העול השרוני.</b> כמלוא רוחב העול שחורשים בו בשרון, דהיינו בבקעה, שהוא רחב מן העול שחורשים בו בהר:
+<b>וקרובים דברי אלו וכו׳</b> ששיעור שלשה תלמים של פתיח קרוב להיות שוה למלוא העול השרוני: 
+
+Mishnah 7
+
+<b>תור.</b> הוא שם תכשיט של אשה שצורתו משולשת כלומר בעל שלש זויות, לשון תורי זהב נעשה לך (ש״ה א) ועל שמו קורין קרן זוית המחודדת ראש תור. ואם קרן זוית של שדה שהיא זרועה חטים נכנסת בתוך שדה של שעורים מותר מפני שהוא נראה כסוף שדהו וניכר שלא נזרעו בערבוביא:
+<b>מותר לסמוך לו מאותו המין.</b> מותר לסמוך אצל שדה חטין שלו מאותו המין של שדה חבירו ואין נראה ככלאים בשדהו משום דנראה כסוף שדה חבירו:
+<b>מותר לסמוך לו תלם של פשתן.</b> שהרואה יודע שלא זרעוהו שם אלא כדי לבדוק שדהו אם טובה לזרוע בה פשתן אם לאו, לפי שאין אדם עשוי לזרוע תלם אחד של פשתן שאין לו בו שום תועלת. אבל של מין אחר דאדם עשוי לזרוע ממנו תלם אחד בלבד, אפילו לא זרעו אלא לבדוק שדהו אסור, שהרואה אומר לצרכו זרעו כדי ליהנות בו:
+<b>אחד זרע פשתן ואחד כל המינין.</b> אסור לסמוך תלם אחד, שהרואה אינו יודע דלבדוק שדהו הוא עושה:
+<b>מותר לבדוק בתלם של פשתן.</b> שהכל יודעים שאין מתכוין לקיים הפשתן אלא לבדוק שדהו אם היא יפה לפשתן. והלכה כתנא קמא:
+
+Mishnah 8
+
+<b>חריע.</b> כרכום יערי, וקורין לו בערבי אלקורטו״ם. ושני מינים הללו דהיינו חרדל וחריע הן מזיקין לתבואה ואם לא שבעל השדה זרעם ורוצה בקיומם לא היה מניח לאדם אחר שיזרע אחד משני אלו המינים סמוך לתבואה שלו, הלכך נראה כמקיים כלאים בשדה:
+<b>אבל סומכין לשדה ירקות.</b> שאינן מזיקין לירקות והרואה אומר של אדם אחר הם ובעל הירקות אינו מקפיד עליהן אם הם סמוכים לירקות שלו לפי שאינן מזיקין להן:
+<b>וסומך לבור.</b> אם יש בתוך שדה של תבואה מקום בור שאינו חרוש וזרוע בית רובע או יותר, סומך שם זרע אחר, וכן סומך אצל ניר והוא מקום חרוש:
+<b>ולגפה.</b> גדר אבנים סדורות כעין חומה בלא טיט:
+<b>ולדרך.</b> אם דרך היחיד מפסקת בין שתי שדות מותר לזרוע מין א׳ בזו ומין א׳ בזו:
+<b>מיסך על הארץ.</b> שאין נופו גבוה מן הארץ שלשה טפחים, אם יש תחתיו זרע מותר לסמוך מבחוץ זרע אחד דכגדר דמי:
+<b>ולסלע.</b> לא אצטריך למתנייה דאין לך מחיצה גדולה מזו, אלא לאשמועינן דאפילו סלע בעינן ארבעה רוחב דבפחות מכאן אין שמה מחיצה להפסיק:   
+
+Mishnah 9
+
+<b>קרחת.</b> מקום פנוי שאינו זרוע כשהוא מרובע קרוי קרחת, כמו בקרחתו דהיינו שנמרט השער והמקום חלק:
+<b>עשרים וארבעה קרחות לבית סאה.</b> ובכל קרחה זורע מין א׳. ובית סאה הוא חמשים אמה על חמשים אמה, וכשאתה עושה בו כ״ד קרחות נמצאת כל קרחה עשר אמות ושני טפחים ומחצה אורך על עשר אמות רוחב, כיצד אם תעשה מחמשים על חמשים כ״ה קרחות תהיה כל קרחה עשר על עשר, קח אחת מהן כדי שישארו כ״ד קרחות ותחלקנה לכ״ד רצועות נמצא כל רצועה שני טפחים ומחצה רוחב על אורך עשר, שכל אמה היא בת ששה טפחים הרי ששים טפחים, לעשר אמות תן כל רצועה מאלו לראש כל קרחה נמצאת כל קרחה עשר אמות ושני טפחים ומחצה אורך על עשר אמות רוחב:
+<b>מקרחת לבית רובע.</b> שהרי יש בסאה עשרים וארבעה רביעית של קב תן אותם לעשרים וארבעה קרחות הרי לכל קרחה בית רובע:
+<b>כל מין שירצה.</b> ולא מצריך רבי מאיר הרחקה כלל דכיון דמרובעות הן נראות מופרשות ומובדלות זו מזו:
+<b>היתה.</b> בתוך שדה תבואה קרחת אחת של בית רובע או שתי קרחות:
+<b>זורעם חרדל.</b> דאינו נראה כשדה חרדל בתוך שדה תבואה, אבל שלשה קרחות נראות כשדה חרדל בתוך שדה תבואה לפי שאין רגילות לזרוע מן החרדל שדה גדולה. ושאר מינים אפילו שלשה קרחות אינן נראין כשדה כיון שרגילין לזרוע מהן הרבה ביחד:
+<b>וחכמים אומרים תשע קרחות מותרות.</b> ארישא קמהדר, דקאמר רבי מאיר דזורע כל כ״ד קרחות מכל מין שירצה, וחכמים אוסרים לסמוך מין אצל מין אחר אלא עושה לבית סאה כ״ה קרחות דהיינו חמש שורות וכל שורה מחמש קרחות וזורע קרחה ראשונה של שורה ראשונה ומניח שניה שאצלה בורה וזורע שלישית ומניח רביעית בורה וזורע חמישית ומניח שורה שניה כולה בורה וזורע משורה שלישית קרחה ראשונה ושלישית וחמישית ומניח שורה רביעית כולה בורה וזורע משורה חמישית קרחה ראשונה ושלישית וחמישית הרי תשע קרחות זרועות לבית סאה:
+<b>עשר אסורות.</b> שצריך שיהא מפסיק בין כל קרחת וקרחת כשיעור קרחת דהיינו בית רובע בקירוב. והלכה כחכמים:
+<b>בית כור.</b> ל׳ סאים. וטעמא דרבי אליעזר בן יעקב לא אתפרש: 
+
+Mishnah 10
+
+<b>כל שהוא בתוך בית רובע.</b> כגון נקעים מלאים מים, אף על פי שאינם ראוים לזריעה עולים למדת בית רובע ליחשב הרחק בין מין ומין:
+<b>אכילת הגפן.</b> מה שהגפן תופסת ואוכלת סביבותיה, דהיינו כדי עבודתה, עולה למדת בית רובע להשלים עשר אמות וב׳ טפחים ומחצה אורך על עשר אמות רוחב, דאמרינן לעיל שהוא שיעור בית רובע שצריך להפסיק בין מין למין. וכן הקבר נמי עולה. וכן הסלע, ובסלע שאינו גבוה עשרה מיירי דאי גבוה עשרה הוי מחיצה ומפסיק בפני עצמו:
+<b>תבואה בתבואה בית רובע.</b> היתה שדהו זרועה חטין ורוצה לזרוע בה שעורים צריך להרחיק בית רובע, ובלבד שלא יהיו חטין מקיפים את השעורים מד׳ רוחות דהתם לא מהניא הרחקה עד שיהא פתוח מרוח אחת:
+<b>ירק בתבואה בית רובע.</b> ודוקא במרובע הוא דבעינן הכי, אבל אם רצה לעשות שורה של ירק בתוך שדה של תבואה עושה אורך שורה של עשר אמות ומחצה על רוחב ששה טפחים שהחמירו במרובע טפי מבשורה, והכי אמרינן בירושלמי:
+<b>רבי אליעזר אומר ירק בתבואה ששה טפחים.</b> דסבר לא מחמרינן במרובע טפי מבשורה. ואין הלכה כרבי אליעזר:
+
+Mishnah 11
+
+<b>תבואה נוטה על גבי תבואה.</b> כגון שנזרעו כהלכתן אלא שהשבולים מתוך גדלן נכפפים ושוכבים זה על זה, וכן כולן:
+<b>חוץ מדלעת יונית.</b> שעלין שלה ארוכים ומתפשטין ביותר וכשהן נוטין ע״ג תבואה או ירק הן מסתבכין ומתקשרין יותר מכל שאר מינין ומיחזו כלאים:
+<b>ופול המצרי.</b> פשול״י בלע״ז:
+<b>ורואה אני את דבריהן מדברי.</b> שאין בהן מסבכין ומסתבכין כדלעת יונית. וכן הלכה שהכל מותר חוץ מדלעת יונית:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ערוגה שהיא ששה טפחים על ששה טפחים.</b> וכו׳ זורעים וכו׳. בפרק ר׳ עקיבא (שבת פד) דרש לה מקרא דכתיב כי כארץ תוציא צמחה וכגנה זרועיה תצמיח (ישעיה סא יא) תוציא חד, צמחה חד, הרי תרי, זרועיה תרי הרי ד׳, תצמיח חד הרי חמשה. והא דתנן לעיל בפרק שני ירק בירק ששה טפחים, הני מילי בשדה גדולה שיש בה ירק הרבה אבל הכא דאין זורע מכל אחד ואחד אלא מעט לא חיישינן. ומה שיש להקדים לפירוש המשנה הוא כי אנחנו צריכין שיהיה בין כל זריעה וזריעה רחוק טפח ומחצה כדי שלא יינקו זה מזה, אלא אם תהיה זויות בצד זויות או בצד צלע מקום זריעה שנייה אז לא יצטרך, כי הגבלת הזויות יראה הבדלתם ואז אין חוששין ליניקתם אפילו הם זה בצד זה וא״כ בערוגה שהיא ששה אפשר לזרוע בה חמשה מיני זרעים ולא תהיה כלאים וזו צורתה: <img src="data:image/jpeg;base64,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"> ויהיה מדת מה שנזרע בזו הערוגה כ״ד טפחים, ואמרינן בגמרא פרק ר׳ עקיבא דבערוגה בחרבה שנינו אבל ערוגה בין הערוגות אסור לזרוע בה חמשה מינין שאם יזרע בכל רוח שבערוגה זו ובכל רוח שבערוגה שסביבותיה יראה הכל כמעורב. והר״ר שמשון ז״ל פי׳ ע״פ הירושלמי דכך הוא סדר הזריעה, מניח בקרנות חרב טפח וחצי חומש על טפח וחצי חומש כדי שיתרחק זרע מזרע, זרע מזרח מזרע דרום שיעור אלכסון של טפח וחצי חומש, דהיינו טפח וחצי, וזורע בכל רוח ארבע טפחים חסר חומש באורך ורוחב טפח ומחצה אלא שמיצר והולך בכל צד עד שיהא כלה לרוחב טפח חסר חומש כדי שיהא לעולם בין זרע דרום לזרע מזרח טפח וחצי, וכן לכל רוח עד שיהא מניח באמצע הערוגה שלשה על שלשה ועושה באמצע נקב וזורע בו גרעין א׳ כזה <img src="data:image/png;base64,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">. והקשו בגמרא מאי דוחקיה לאוקמיה בערוגה שבחרבה יקיפוה ערוגות מכל צד כנגד הקרנות ואין בה דבר זרוע, ותרצו גזירה שמא ימלא הקרנות ויזרע הערוגה על זו הצורה <img 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">: או על זו הצורה <img 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">: והטעם שלא אמרו בערוגה שהיא ששה על ששה טפחים זורעין בתוכה ט׳ זרעונין ויהיה בין כל אחד טפח ומחצה כזה <img 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">. לפי שכל הנזרע ממנה הוא ט׳ טפחים בלבד ועל זו שהקדמנו יהיה כ״ד טפחים, והא דנקט ערוגה ששה על ששה לפי שהיא היותר קטנה שבערוגות שהיא אמה על אמה והשמיענו שאפשר לזרוע בה זרעים משתנים ולא יהיו כלאים:
+<b>היה לה גובל גבוה וכו׳</b> בירושלמי אמרו שגם רוחב הגובל טפח נמצאת הערוגה ח׳ על ח׳:
+<b>זורעין בתוכה שלשה עשר.</b> שלשה על כל גובל וגובל וא׳ באמצע כזה <img src="data:image/jpeg;base64,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">. ויהיה מדת הזרוע ממנה שלשים טפחים. והרא״ש ז״ל פי׳ על כל גובל וגובל זורע ד׳ בד׳ הקרנות ובין כל קרן וקרן שני מיני זרעים והא דקתני שלשה על כל גובל משום דקרן אחד נמנה עם השנים ומונה קרן אחת לכל רוח ובין ד׳ מינין שבכל רוח צריך להרחקת שלשה אוירין שביניהם ד׳ טפחים וחצי, וישאר למקום זרע ד׳ מינין ג׳ טפחים ומחצה והוא לכל מין טפח חסר שמינית טפח. ובירושלמי פריך וניתני ג׳ על כל גובל וגובל וחמשה באמצע כמו בערוגה דרישא ולהוי י״ז מינין ומשני משום שהגבולים ממעטים, פי׳ שצריך להרחיק זרע הערוגה מזרע הגבול טפח ומחצה ולא נשאר מקום פנוי לזרוע בערוגה כי אם שלשה על שלשה. וא״ת למה לא יזרע על כל גובל וגובל חמשה מינין ששה טפחים לד׳ אוירים שבין חמשה מינין וישאר שני טפחים לחמשת המינין. שני חומשי טפח לכל מין באורך טפח ויהיו בין הכל ט״ז מינין. ויש לומר דשמא ברבוי המינים איכא ערבוביא:
+<b>מפני שהוא ממלאהו.</b> ולא יוכל לזרוע ג׳ בכל גובל:
+<b>רבי יהודה אומר ששה באמצע.</b> בירושלמי דריש זרע זרעה זרועיה הרי תלתא, דהו״מ למיכתב זרע וכתיב זרועיה ותוציא צמחה תצמיח תלתא הרי ששה. וכתב הר״ש ז״ל דבירושלמי פריך למאי דשנינן לעיל לרבנן שהגבולין ממעטין היכי תני ר׳ יהודה ששה באמצע, ואי תימא ר׳ יהודה ארישא קאי פי׳ שאומר ת״ק חמשה והוא אומר ששה הא תני ר׳ חייא ר׳ יהודה אומר י״ח באמצע אלמא אסיפא קאי, ופירוש ששנים עשר על הגבול וששה באמצע הרי שמונה עשר ואינו מתרץ כלום בירושלמי. הלכך נראה שגובה הגבול עולה למנין הריחוק דאי לא תימא הכי אמאי נקט היה לה גובל גבוה טפח ליתני היתה הערוגה ח׳ על ח׳ אלא ודאי תנא גבוה טפח לאשמעינן שהגובה בכלל מדת הריחוק. וצריך לומר דר׳ יהודה לטעמיה דאמר בפירקין כמלא רוחב הפרסה דהיינו טפח ואין צריך להרחיק כי אם טפח והשתא כיון שגובה הגבול מן המנין לרבי יהודה יכול לזרוע בכל הערוגה. וזורע בה ששה מינין שלשה בשורה אחת מן המזרח ושלשה בשורה אחת מן המערב וכל מין ומין טפח ושליש טפח רוחב באורך ב׳ טפחים ומחצה, כזה: <img src="data:image/png;base64,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"> ורוחב כל זרוע מאלה טפח ושליש באורך שני טפחים ומחצה והקו הלבן החרב שבין ג׳ שורות שמצד זה לבין ג׳ שורות שמצד האחר, הם ששה טפחים באורך הערוגה, והחרב שבין זרוע לזרוע הוא שני טפחים וחצי כאורך הזרוע אבל רחבו טפח אחד כדעת ר׳ יהודה דלא בעי הרחקה רק טפח והם ד׳ אוירים שהן עשרה טפחים סך כל החרב בערוגה ששה עשר טפחים וסך כל הזרוע באמצע הערוגה מלבד הגובלין עולה עשרים טפחים: ולרבנן זורע מין אחד בערוגה חמשה על חמשה כי צריך חצי טפח מכל צד מן הגובל וא״ת לרבנן אמאי אינו זורע כי אם מין אחד בכל הערוגה והלא יכול לזרוע בה חמשה מינין טפח על טפח בכל קרן וקרן וטפח על טפח באמצע ובלבד שלא יהא אלכסון של טפח האמצעי כנגד אלכסון הערוגה, שאז לא יהיה טפח ומחצה בין זרע האמצעי לזרע הקרנות לפי שאלכסון הערוגה שבעה טפחים ואלכסון הזרעים של הקרנות והאמצעי ד׳ טפחים וחומש. וי״ל מדלא שרא רחמנא אלא חמשה בתוך ששה מכלל דפחות מששה איכא ערבוב. והר״מ ז״ל פי׳ שדעת רבי יהודה שאפשר שיזרע בזו הערוגה שהיא ששה על ששה ויש לה גבול טפח שמנה עשר מינין כזו הצורה: <img src="data:image/jpeg;base64,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ויהיה מדת הזרוע ממנה שלשים טפחים וכשתסתכל בצורה זו תמצא ששה מסומנים אורך כל אחד ג׳ טפחים ורוחב שני טפחים נמצא כל צלע מהן אלכסון טפח ומחצה על טפח נמצאו הזרעים מרוחקים זה מזה יותר מטפח ומחצה. אמנם אם נרצה לומר לר׳ יהודה שיזרע ט׳ מינין בערוגה באמצע וכמדת הזריעה הזאת ונצייר אותה כמו זאת הצורה: <img src="data:image/png;base64,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"> זה אי אפשר לפי שכל מסומן מהתשעה המסומנין המצויירין הוא ארכו שני טפחים ורחבו שני טפחים נמצא כל צלע מהם אלכסון טפח על טפח והוא טפח ושני חומשין ואנו צריכין לטפח ומחצה וליכא. והלכה כרבי יהודה:   
+
+Mishnah 2
+
+<b>כל מין זרעים אין זורעים בערוגה.</b> הא דשרינן לעיל חמשה זרעונים בערוגה. ושלשה עשר מיני זרעונים כשיש לה גבול טפח, הני מילי במיני ירקות שדרך לזרעם ערוגות ערוגות, אבל מיני זרעים שדרכן לזרוע מהן שדה גדולה לא, משום דמיחזו ככלאים:
+<b>אפונים השופים.</b> אפונים חלקים שנראין כאילו הן משופין בכלי שמשפין ומחליקין בו העצים. פירוש אחר אפונים [השופים קטנים] גמלונים גסים וגדולים לשון ארמי קורין לדבר גדול גמלונא:
+<b>גבול.</b> כמין אצטבא של טיט מגובל שעושין סביב לערוגה לדריסת רגלי אדם:
+<b>שהיה גבוה טפח.</b> כשזרעו [בו שנים עשר מיני זרעונים] ונתמעט מותרים הזרעונים שגדלים בו אפילו לאחר שנתמעט ואין צריך לעקור משום מקיים כלאים כיון שהיה כשר מתחלתו בשעת זריעה ומיהו אינו יכול לזרוע בו [בתחילה] לאחר שנתמעט עד שיעמידנו על גובה טפח:
+<b>אחת מכאן.</b> בשפת התלם לרחבו ואחת בשפה האחרת ואחת באמצע התלם והולך וזורע מכל מין עד שיהיו מרוחקין זה מזה טפח ומחצה ושהן עמוקים טפח לרבותא נקט משום דבירושלמי איכא מאן דאסר דמיחזי כחבוש:
+
+Mishnah 3
+
+<b>ראש תור.</b> קרן זוית מחודדת נכנסת לתוך שדה אחר, כתורי זהב של תכשיטי אשה שיש להן שלש זויות מחודדות:
+<b>שהוא נראה כסוף שדהו.</b> וניכר ולא מיחזי ככלאים:
+<b>מפולש.</b> פתוח משני צדדיו כמו מבוי מפולש שפתוח משתי רוחות:
+<b>רבי עקיבא אומר אורך ששה טפחים.</b> לא בעינן מפולש אלא שיהא התלם הזרוע ארוך ששה טפחים אע״פ שזרע אחר מקיפו משלש רוחותיו שרי:
+<b>ורוחב מלואו.</b> היינו ששה טפחים שהוא שיעור רוחב תלם ורבי ישמעאל נמי בעי רוחב התלם במלואו אע״ג דלא פירש למלתיה דכיון דרבי עקיבא דמיקל ולא בעי מפולש בעי רוחב מלואו כל שכן רבי ישמעאל דמחמיר. ורמב״ם פירש רוחב מלואו שיהיה רחבו [כעמקו]:
+<b>רוחב פרסה.</b> והיינו טפח והא דקאמר רוחב פרסה ולא קאמר רוחב טפח משום דמפיק לה מקרא דכתיב (דברים י״א:י׳) והשקית ברגלך כגן הירק, שצריך להיות בין ירק לירק מקום להנחת הרגל דהיינו רוחב פרסה, והלכה כרבי עקיבא, ובפרקין דלעיל דתנן ירק בירק ששה טפחים התם מיירי בין שדה ירק לשדה ירק אחר שצריך להרחיק זה מזה ששה טפחים, והכא מיירי בבא ליטע שורה אחת של ירק בתוך שדה כדתנן בהדיא והוא מבקש ליטע בתוכו שורה של ירק אחר הלכך מפסיק בתלם רחב למר כדאית ליה ולמר כדאית ליה:   
+
+Mishnah 4
+
+<b>שתי שורות של קשואין שתי שורות של דלועין שתי שורות של פול המצרי מותר.</b> דכל שתי שורות נראית כשדה בפני עצמה ואיכא הכירא ואין כאן ערבוב והוא דאיכא תלם מפסיק בין מין למין, אבל שורה אחת של קשואין ושורה אחת של דלועין ושורה אחת של פול המצרי אסור, אע״ג דתלם מפסיק בין כל מין ומין לפי ששלשה מינים הללו עלים שלהם מתפשטים ומתערבים זו עם זו, וכשאין שם אלא שורה אחת מכל מין ומין נראין כאילו נזרעו כולן יחד במפולת יד ומיחזו ככלאים ואין הפסקת התלם ניכרת בהן:
+<b>ושורה של קשואים ר״א מתיר.</b> קסבר הואיל ואיכא שתי שורות של קשואין אע״פ שאינן סמוכות זו לזו חשבינן להו כאילו הן סמוכות ויש כאן שדה של קשואין ושורה של דלועין ושורה של פול המצרי הוו כאילו נטועות בשדה של קשואין וסגי להו בהרחקת תלם, כדתנן לעיל היתה שדהו זרועה ירק והוא מבקש ליטע בתוכו ירק אחר וכו׳:
+<b>וחכמים אוסרים.</b> לפי שאין שתי שורות של קשואין סמוכות זו לזו לא חשיבי כשדה של קשואין ומחזו ככלאים ויש כאן ערבוב ואין הפסקת התלם מועלת בהן, והלכה כחכמים: 
+
+Mishnah 5
+
+<b>קישות ודלעת.</b> שהעלים שלהן מתפשטים ומתערבים זו עם זו וכ״ש שאר מינים:
+<b>זו נוטה לצד זה.</b> דאע״ג דאין הפסק של תלם מועיל להן, הטיית העלים זו לצד זה וזו לצד זה מועיל להן, הואיל ומה שאסרו חכמים בכלאים לא אסרו אלא מפני מראית העין: 
+
+Mishnah 6
+
+<b>עוקר שתי שורות ונוטע שורה אחת.</b> שיעור השורה אין פחות מד׳ אמות רוחב, וכשעוקר שתי שורות של בצלים שהן ח׳ אמות ונוטע באמצען שורה אחת של דלועים שהיא ד׳ אמות נשתיירו ב׳ אמות בורות מכאן וב׳ אמות בורות מכאן:
+<b>ומניח קמת בצלים ב׳ שורות.</b> שהן שמונה אמות רוחב ועוקר שתי שורות שהן כמו כן ח׳ אמות וזורע באמצען שורה א׳ של דלועין שהיא ד׳ אמות, נמצא בין שורה ראשונה של דלועין לקמת הבצלים שתי אמות בורות וקמת הבצלים ח׳ אמות, ושתי אמות בורות בין קמת הבצלים לשורה שניה של דלועים, הרי בין שורה של דלועים לשורה של דלועים י״ב אמה וכן לעולם:
+<b>רבי עקיבא אומר עוקר ב׳ שורות ונוטע שתי שורות.</b> קסבר שאין צריך להפסיק בין שתי שורות של דלועים לקמת הבצלים אלא התלם, כדתנן לעיל בפרקין בשאר ירקות. ובין שורות של דלועים לשורות של דלועים מפסיקים שמנה אמות של קמת הבצלים בלבד:
+<b>וחכמים אומרים אם אין בין שורה לחברתה י״ב אמה וכו׳</b> חכמים כר׳ ישמעאל סבירא להו שצריך שיהיה בין שורה של דלועים לחברתה י״ב אמה, מיהו רבי ישמעאל מצריך הפסק שתי אמות בורות בין שורה של דלועים לקמה של בצלים וחכמים מתירים לסמוך שורה של דלועים אצל קמה של בצלים ולא מצרכי אלא תלם אחד בלבד כשאר ירקות. אבל י״ב אמה בין שורה של דלועים לחברתה בעו חכמים לפי שהדלועים עלין שלהן רחבות ומתפשטות הרבה כדי שלא תראה כל השדה מעורבבת בבצלים ודלועים. והלכה כחכמים: 
+
+Mishnah 7
+
+<b>דלעת בירק.</b> הבא ליטע דלעת אצל ירק עבודתה כירק דהיינו ששה טפחים. אבל אם בא ליטע דלעת בתבואה צריך להרחיב לו בית רובע כשיעור עבודת התבואה שהוא עשר אמות ושני טפחים ומחצה על עשר אמות, והוא מקום זריעת רובע הקב:
+<b>שורה של דלועים נותנים לה עבודתה ששה טפחים.</b> וקילא שורה מדלעת יחידית, דדלעת יחידית בתבואה צריכה בית רובע, לפי ששורה מנכרא בפני עצמה וליכא ערבוב כמו בדלעת יחידית, וששה טפחים דתנן הכא הוי שיעור רוחב אבל שיעור אורך לא אתפרש במתניתין ובתוספתא פירשו דצריך שיהיה שיעור האורך עשר אמות ומחצה:
+<b>ואם הגדילה.</b> השורה ונכנסו הענפים בתוך ששה טפחים, יעקור מלפניה כל הענפים שנתפשטו ונכנסו בתוך שיעור זה:
+<b>נותנין לה עבודתה.</b> של שורת הדלועים ארבע אמות, שצריך להרחיק ארבע אמות מן התבואה:
+<b>התחמיר זו מן הגפן.</b> דתנן לקמן בפ״ד הנוטע שורה של חמש גפנים בית הלל אומרים אינו כרם ואינו נותן לה עבודת הכרם ארבע אמות אלא ששה טפחים, והכי נמי בשורה של דלועים אין להחמיר וליתן להן ד׳ אמות דאין להחמיר בכלאי זרעים יותר מבכלאי הכרם:
+<b>מצינו שזו חמורה מן הגפן.</b> אע״ג דאיסור כלאי זרעים קיל מאיסור כלאי הכרם, מ״מ הא אשכחן דלגפן יחידית כשבא ליטע אותה בתבואה נותנין לה עבודתה ששה טפחים ולדלעת יחידית נותנים לה בית רובע שהן עשר אמות ושני טפחים ומחצה על עשר אמות מפני שהיא מתפשטת והולכת מרחוק הכי נמי אין לתמוה אם לשורה אחת של גפנים נותנים לה עבודתה ששה טפחים ולשורה של דלועין נותנין לה ארבע אמות:
+<b>כל שלשה דלועין לבית סאה.</b> ר״מ פליג אתנא קמא דאמר שלדלעת יחידית בתבואה נותנים לה בית רובע וסבר איהו דנותנים לה שלישית בית סאה ורבי יוסי בן החוטף אפרתי סבר שלישית בית כור. ואין הלכה כדברי כולם אלא כתנא קמא בלבד. ודלעת השנויה במתניתין היא דלעת יונית בלבד שעלים שלה רחבים ומסככים ומסתבכים טפי, אבל דלעת מצרית עם שאר דלועין דינן כשאר ירקות:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>קרחת כרם ומחול הכרם.</b> מפרש להו ואזיל:
+<b>בית שמאי אומרים כ״ד אמות.</b> אם קרחתה כ״ד אמות מותר לזרוע לשם פחות מכאן לא יביא זרע לשם:
+<b>שחרב מאמצעו.</b> ויש גפנים כל סביבות הקרחה שהיא שש עשרה אמה על שש עשרה אמה, וכן אם הלכה הקרחת על פני רוחב הכרם שאין גפנים אלא משני צדי הקרחת:
+<b>אם אין שם שש עשרה אמה.</b> כדברי בית הלל לא יביא זרע לשם אפילו באמה האמצעית, דארבע אמות שבצד הכרם מזה וארבע אמות שבצד הכרם מזה הוו עבודת הכרם דעבודת הכרם ארבע אמות כדתנן לקמן, לפי שהיו בוצרים בשוורים ובעגלות ובעת החרישה חורשים אותה בשוורים הלכך אותן ארבע אמות ככרם דמו, ואם נשארו בינתים שמנה אמות חוץ מאותן ארבע לכל צד לא בטלי לגבי כרם ומותר לזרען, בציר משמנה אמות שדי פלגא להכא ופלגא להכא בטלי לגבי כרם וככרם דמו ואסור לזרוע בהן משום כלאים. ולבית שמאי לא חשיב שדה פחות משמנה אמות הלכך ארבעה ועשרים אמות בעינן ארבע לעבודת הכרם מכאן וכנגדן מכאן פשו להו שש עשרה שדי ח׳ להכא וח׳ להכא איכא שדה ולא בטלי:   
+
+Mishnah 2
+
+<b>מחול הכרם.</b> מקום פנוי בין כרם לגדר סביב, כמו מחולות הנשים כשמרקדות בסבוב לשון אז תשמח בתולה במחול (ירמיה לא):
+<b>אם יש שם י״ב אמה.</b> כדברי בית הלל, נותן ד׳ אמות לעבודת כרם וזורע השאר. אבל אם אין שם י״ב אמה לא יביא זרע לשם, דארבע אמות דלהדי כרם עבודת הכרם, וארבע אמות דלהדי כותל כיון דלא מזדרעי מפני תקון הכותל כדי שיהלך אדם על גבי קרקע סמוך לכותל ויהיה העפר נדוש ויתחזקו יסודותיו אפקורי מפקר להו. ואמצעיות אי איכא ד׳ אמות חשיבי ואי לא בטלי לגבי כרם, והכא לא בעינן שש עשרה שאין האסור אלא מצד אחד. וכל הנך אמות באמה בת ששה טפחים: 
+
+Mishnah 3
+
+<b>אין זה אלא גדר הכרם.</b> מקום שבין גדר לכרם גדר הכרם הוא קרוי, ואפילו אין שם אלא שש אמות מרחיק ארבע אמות וזורע את המותר:
+<b>ואיזהו מחול הכרם.</b> שצריך י״ב אמות, מקום שבין ב׳ כרמים. ות״ק סבר מקום שבין ב׳ כרמים ככרם שחרב באמצעו הוא נדון. ובירושלמי מוכיח דלא אמר ר׳ יהודה איזהו מחול הכרם בין שני הכרמים אלא כגון שאין שורות הכרמים שוות של זו לזו, כגון דכרם של צד זה של מחול שורותיה מן המזרח למערב ושבצד אחר מן הצפון לדרום, דאם היו מכוונים מודה רבי יהודה דנראה כקרחת הכרם ובעי ט״ז אמה. ואין הלכה כר׳ יהודה:
+<b>איזהו גדר.</b> המפריש בין הכרם שיכול להניח כרם מצד זה ולזרוע מצד אחר, וכן חריץ: 
+
+Mishnah 4
+
+<b>ג׳ טפחים.</b> דכל פחות מג׳ כלבוד דמי. והוא שיעור כדי שיכנס הגדי:
+<b>הרי הוא כמחיצה.</b> ומותר לסמוך גפנים מצד זה וזרעים מצד זה:
+<b>נדון כפתח.</b> ואפילו כנגדו מותר לסמוך אבל יותר מעשר לא חשיב כפתח וצריך הרחקה כנגד המקום הפרוץ:
+<b>ואם הפרוץ מרובה על העומד אסור כנגד הפרוץ.</b> אבל כנגד העומד מותר אם הוא רחב ארבעה, אבל פחות מארבעה אף כנגד העומד אסור: 
+
+Mishnah 5
+
+<b>בית שמאי אומרים כרם.</b> וצריך להרחיק ממנה ארבע אמות כדי עבודת הכרם:
+<b>אינו כרם עד שיהיו שתי שורות.</b> ואין צריך להרחיק אלא ששה טפחים כגפן יחידית:
+<b>הזורע ארבע אמות.</b> כלומר בתוך ארבע אמות של עבודת הכרם:
+<b>בית שמאי אומרים קדש שורה אחת.</b> דכי אמרה תורה (דברים כ״ב:ט׳) פן תקדש המלאה הזרע אשר תזרע ותבואת הכרם, שורה אחת מקריא כרם:
+<b>ובית הלל אומרים קדש שתי שורות.</b> דאין נקרא כרם פחות משתי שורות, הלכך ותבואת הכרם דאמרה תורה דקדשה שתי שורות משמע: 
+
+Mishnah 6
+
+<b>ואחת יוצאה זנב.</b> כגון ג׳ גפנים נטועות בשורה אחת, ושתים בשורה שנייה כנגד שתים מן השלש:
+<b>ואחת בינתים.</b> שהשתים כנגד שתים והחמישית כנגד אוירן:
+<b>ואחת באמצע.</b> כגון גפן הנטועה וארבע גפנים לארבע רוחותיה: 
+
+Mishnah 7
+
+<b>שורה אחת בתוך שלו ושורה אחת בתוך של חבירו.</b> ומיירי כגון ששורה אחת של שתי גפנים ושורה אחת של שלש. ואפילו רבי שמעון דאמר לקמן גבי המסכך גפנו על גבי תבואתו של חבירו לא קדש דאין אדם אוסר דבר שאינו שלו, הכא מודה דמצטרפין לאסור הזרעים כיון דאיכא שלו ושל חבירו:
+<b>ודרך היחיד ודרך הרבים.</b> שאין אחד מהם רחב שמנה אמות, דברוחב שמנה אמות אמרינן בשלהי פרקין דאין מצטרפות:
+<b>הרי אלו מצטרפות.</b> להיות קרויין כרם וצריך להרחיק ארבע אמות:
+<b>אם ערסן מלמעלה.</b> שהעלה ראשי הגפנים על גבי הגדר ומתערבין אותם שבצד הגדר מזה עם אותם שבצד הגדר מזה. ועירסן הוא לשון איזה עריס דתנן לקמן בריש פרק ו׳, כלומר שעשה להן ערש:   
+
+Mishnah 8
+
+<b>הנוטע שתי שורות.</b> של שתי שתי גפנים ואין בהן אחת יוצאה זנב:
+<b>אם אין ביניהם שמונה אמות לא יביא זרע לשם.</b> דמצטרפין להיות כרם, אבל רחוקים שמנה חוץ ממקום הגפנים אין מצטרפים והרי הן כגפן יחידית, ומרחיק ששה טפחים משורה זו וששה טפחים משורה זו וזורע ששה אמות שבאמצע:
+<b>בין שורה לחברתה שש עשרה אמה.</b> דכיון דאיכא שלש שורות הוו ככרם גדול והמקום שבין כל שתי שורות מהן נדון כדין קרחת הכרם שהוא שש עשרה אמה. אבל חרבה השורה האמצעית, לדברי תנא קמא לא בעינן ביניהם שיעור קרחה כיון דלא נשתייר כרם, ולא דמי לכרם בן ארבע וחמש שורות דכי חרבה האמצעית אכתי נשאר כרם הלכך בעי המקום המוקרח ט״ז אמה:
+<b>רבי אליעזר בן יעקב אומר אפילו חרבה השורה האמצעית.</b> מאחר שהיה כבר כרם אף עתה דין כרם יש לו וצריך ט״ז אמה:
+<b>שאילו מתחלה נטען.</b> כלומר שאם לא הגיעו לעולם לכלל כרם ולא היה נוטען מתחלה אלא שתי שורות לא היה צריך להיות ביניהן אלא שמנה אמות כדאמרינן לעיל, עכשיו שנטען שלש והגיעו לכלל כרם אע״פ שחרבה אמצעית ולא נשארו אלא שתים הרי הן ככרם שחרב באמצעיתו וצריך ט״ז אמה. ואין הלכה כרבי אליעזר בן יעקב: 
+
+Mishnah 9
+
+<b>הנוטע את כרמו ט״ז אמה.</b> שכל שורה של גפנים רחוקה מחברתה ט״ז אמה:
+<b>מותר להביא זרע לשם.</b> ואין צריך להרחיק אלא ששה טפחים מן השורה, כעבודת גפן יחידית:
+<b>צלמון.</b> שם מקום:
+<b>הופך שער שתי שורות.</b> כרם גדול היה שכל שורה רחוקה מחברתה ט״ז אמה ולא היה רוצה לסכך גפנו ע״ג תבואתו, והיה מצרף השורות שתים שתים, וראשי הגפנים דהיינו השער של כל שתים ושתים הופך לצד אחד אלו כלפי אלו, ונשאר המקום פנוי מצד זה ומצד זה וזורע אלא שמניח ששה טפחים, ולשנה אחרת עושה להפך. שכך היה דרכם מקום שזורעים בו שנה אחת לשנה אחרת מניחים אותו בור בלא חרישה ובלא זריעה:
+<b>אף הנוטע את כרמו על שמנה שמנה אמות מותר.</b> קסברי כיון דרחוקות השורות שמנה אמות הוה ליה כגפן יחידית, ומניח סמוך לשורה ששה טפחים וזורע את השאר, ולא בעינן שש עשרה אמה אלא בכרם חרב אבל בנוטע מעיקרא כי מרחקי שמנה אמות דיו. וכן הלכה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כרם שחרב.</b> עשר גפנים לבית סאה. שיש בקרקע של בית סאה עשר גפנים לא פחות מכן:
+<b>ונטועות כהלכתן.</b> דהיינו שתים כנגד שתים ואחת יוצאה זנב ואין רחוקות זו מזו ט״ז אמות ולא פחות מארבע אמות:
+<b>כרם דל.</b> שגפניו מועטים ואעפ״כ דין כרם יש לו. ואין זה קרחת הכרם דאותו חרב מאמצעו וזה נחרב מכל צד:
+<b>ערבוביא.</b> שאין הגפנים מכוונים כשורה:
+<b>אם יכול לכוין.</b> בכל הכרם שתים כנגד שלש, כגון שיביא חוט ומותח ומוצא הגזע מכוון שתים כנגד שתים ואחד יוצא זנב אע״פ שהנוף אינו מכוון הרי זה כרם. אבל אם מוצא הנוף מכוון והגזע אינו מכוון אין זה כרם:
+<b>כתבנית כרמים הרי זה כרם.</b> ובעי הרחקה ט״ז אמות, ואין הלכה כרבי מאיר: 
+
+Mishnah 2
+
+<b>כרם שהוא נטוע על פחות מארבע אמות.</b> שאין בין שורה לשורה ארבע אמות:
+<b>אינו כרם.</b> ומרחיק ששה טפחים וזורע את השאר, דכיון שאין יכול לחרוש בשוורים ביניהם אין שם כרם עליו:
+<b>וחכ״א כרם.</b> דרואים את האמצעיים כאילו אינם ומצטרפין החיצונים אם יש ביניהם ריוח הראוי להם. לפי שדרך בני אדם ליטע שורות רצופות הרבה ביחד ואותן שראויין להתקיים ולהעשות כרם ישארו כרם והשאר יהיו לעצים הלכך אלו האמצעיים הנטועים בתוך הריוח הראוים להיות בין שורה לשורה רואים אותם כאילו הם עצים בעלמא והחיצונים מצטרפים להיות כרם: 
+
+Mishnah 3
+
+<b>וזורעים בתוכו.</b> דחשיב הפסק ורשות אחרת כיון דעמוק עשרה ורחב ארבעה ומפולש. אבל פחות מעשרה או מד׳ או אפילו עמוק עשרה ורחב ארבעה ואינו מפולש אלא שהכרם מקיפו משלש רוחות, אין זורעים בתוכו, שהרי היא כגת שנחלקו בה רבי אליעזר ורבנן לקמן, ורבי אליעזר בן יעקב סבר כרבנן דאסרי לזרוע בגת:
+<b>שומרה שבכרם.</b> תל גבוה שהשומר עומד עליו לשמור הכרם ורואה למרחוק:
+<b>זורעים בתוכה.</b> ובהא לא פליגי רבנן על רבי אליעזר לפי שהיא גבוהה ואין אויר הכרם מקיפה אבל בגת שאויר הכרם מקיפה אסרי רבנן וכן הלכה:
+<b>ואם היה שער כותש.</b> שהשריגים של הגפנים שהן קרויין שער היו מתערבים ומסתבכים למעלה ע״ג השומרה זעג״ז כעלי במכתש: 
+
+Mishnah 4
+
+<b>נקע.</b> בקעים שבשדות כעין גומות:
+<b>נותנים לה עבודתה.</b> ששה טפחים שזו היא עבודת גפן יחידית:
+<b>וזורע את המותר.</b> ולא אמרינן דמיחזי ככלאים כיון שהגפן והזרעים בתוך הגת או בתוך הנקע:
+<b>אם אין שם ד״א אסור.</b> כדין מחול הכרם דפרקין דלעיל דנותן ארבע אמות לעבודת הכרם. ואין הלכה כר׳ יוסי:
+<b>והבית שבכרם.</b> שסביבות הבית יש גפנים:
+<b>זורעים בתוכו.</b> ולא אמרינן הואיל והגפנים מקיפים אותו מארבע רוחותיו אין המחיצות מועילות: 
+
+Mishnah 5
+
+<b>הנוטע ירק בכרם או מקיים.</b> שרואהו שצומח ויניחהו:
+<b>הרי זה מקדש וכו׳</b> כלל משנתינו הוא שלעולם מקדש ט״ז אמה לכל רוח עגולות. ואע״ג דתנן לעיל הזורע ארבע אמות של עבודת הכרם אינו מקדש אלא שתי שורות, היכא דזורע בין הגפנים מקדש ט״ז כשיעור כרם גדול דמצטרף עד ששה עשרה. אמנם איזה כרם שיהיה מרובע ל״ב אמות על ל״ב אמות והירק נטוע בנקודת אמצעיתו כשנעגל בתוכו עגול יהיה הקיפו בצלעות המרובע ויהיה אלכסונו ל״ב אמות, יתקדש העיגול כולו שהוא שש עשרה אמה לכל רוח מן הירק. והנה אם הגפנים נטועות:
+<b>על ארבע ארבע.</b> פירוש שיש בין כל שורה ושורה ד״א והפרשנו מזה הכרם מרובע ל״ב על ל״ב, יהיה המרובע ט׳ שורות אורך על ט׳ שורות רוחב ויפול מהן בתוך העיגול שבעה שורות אורך על שבעה שורות רוחב ובכל שורה ז׳ גפנים שהם מ״ט גפנים יצאו מהן ד׳ בזויות חוץ לעיגול וישארו בתוך העיגול ארבעים וחמש גפנים וזו צורתה:<br><img src="data:image/png;base64,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"><br>וכתב הרא״ש ז״ל ק״ל אמאי אין נאסרין עוד בכל שורה סביב אלו השבע שורות האמצעיות שבשורה מד׳ רוחות כי עומדין בתוך שש עשרה אמה של גפן האמצעי נמצא אוסר מ״ט גפנים. וי״ל שד׳ רוחות (נ״ל אמות) שבין גפן לגפן היינו בלא עיקר הגפנים נמצא שעם הגפנים יש יותר משש עשרה ע״כ. וכשיהיה נטועה על:
+<b>חמשה חמשה.</b> יחקקנו מרובע מל״ב על ל״ב יפול בתוך המרובע שבע שורות אורך על שבע שורות רוחב ויקח אמה משורה שמינית מכאן ואמה משורה תשיעית מכאן. וכן קו העגול שאלכסונה שלשים ושתים יוצא חוץ מן השבע שורות אמה לכל רוח, מפני שהשבע שורות יש ביניהם ששה מרחקים בכל מרחק חמש אמות ואנו צריכין ל״ב ויהיה מרחק בין קו העגולה ובין קו השורה הסמוכה לו חוץ למרובע ארבע אמות וזה צורתו:<br><img src="data:image/png;base64,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"><br> והנה הגפנים הנכנסים בעגולה ל״ז גפנים בלבד והנה כיון שלא נשאר בין אלכסון העגולה ובין השורה הסמוכה לו מבחוץ אלא ארבע אמות והוא שיעור עבודת הכרם, לפי שהשיעור מצומצם ראינו כאילו העגולה נמשכה עד שהגיעה לשורות החיצונות שהיה ביניהם ובין קצה האלכסון ד׳ אמות וניתוסף באלכסונו ד׳ אמות לכל רוח עד שיהיה בעגול אלכסון של ארבעים על ארבעים, דכיון שאנו רואין העגול של שלשים ושתים כאילו מלא ירק בכל מקום [והד׳ אמות היתירות] מגיע לעבודת הכרם הוא, ונמצאו הגפנים כולם שהם בשבע שורות על ז׳ שורות נכנסות בתוך העיגול חוץ מד׳ שבארבע הזויות, והנה עתה בתוך העיגול ארבעים וחמש גפנים, ויהיה צורתה כצורת הראשונה אלא שבמקום ארבע הוא חמש, נמצא עתה מקדש ארבעים אמה בכל רוח. וזהו מה שהצריכו לתנא לומר הרי זה מקדש ארבעים וחמש גפנים כי מאחר שהשורש הקדום הוא שש עשרה אמה לכל רוח היה לו לקצר ולומר הרי זה מקדש שש עשרה אמה לכל רוח וכו׳, ובמה שכתבנו מתורץ, שאי אפשר לו לומר בעל ה׳ ה׳ מקדש ט״ז אמה לכל רוח כיון שהוא מקדש עשרים לכל רוח, ולפיכך אמר מקדש מ״ה גפנים, וזה אי אפשר אלא לאחר שנוסיף בעגולה כמו שבארנו. והטעם שלא אמר בזמן שהן נטועות על חמש חמש מקדש עשרים אמה לכל רוח מפני שעיקר הקידוש הוא שש עשרה אמה לכל רוח וד׳ אמות הוא תוספת הוכרח לקרב האלכסון לשורות מטעם שכתבנו. ואם תאמר כיון שכשהם ד׳ על ד׳ מקדש שש עשרה אמה בלבד למה הפרישו התנא מכלל שש עשרה אמה לכל רוח דבחלוקה דסיפא דנימא היו נטועות על ארבע ארבע או על שש שש וצירף אותו עם כשהן נטועות על חמש חמש. וי״ל דעל ארבע וחמש צורותיהן דומות זו לזו כי יפול בתוך העגול בכל אחת מהן שבע שורות על שבע חוץ מארבע זויות וגם כן הן שוין במנין הגפנים. ויותר טוב הוא להודיענו מנין הגפנים שמקדש, אבל כשהן נטועות על שש שש או על שבע שבע אין מנין הגפנים שמקדש כשיהיה על שש שש כפי מנינם כשיהיה על שבע שבע כמו שנבאר ולפיכך לקח בהן עיקר שכולל הכל ואמר מקדש שש עשרה אמה:
+<b>היו נטועות על שש וכו׳</b> והפרשנו מן הכרם עגולה שאלכסונה שלשים ושתים אמות יוצא קו העגולה מכל שורה החיצונה אמה אחת ומנין הגפנים שבתוך העגולה ארבעה ועשרים וזה צורתו:<br><img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAKkAAAClCAAAAAACfIKIAAAACXBIWXMAABYmAAAWJgHk6wWdAAAgAElEQVR4nES8V5NlyZHn5yLiqKvypqrM0qqrRXW1FgCmt9FYYADYDHZ2sYpGZUbjwz7wYT8J+Q1oxn0jd4Zih7M7GMwAaAAN0bpaoLu0Vqkzrzoqwt35cBPD85Zpea/FCeHu/5//I/EaGVtozXuNAkSgqKpIjhARzFSViCxGUe+IOTbmscWUgpcgRgjmWKMyoxkQmtZbx6FdKiMDABgAIoK0IeZAhISIGkWREFQVicmLGBICmokAkxKChiAZIKHFmEmStWNwbRJbAAIERTYTAABkJEQzMDMzBlBD55QsqAFHMjO1wIakBmxg6MSCUyMAAKvVgkn0CGA2/xYxQEUFUgSnMRoTtWYAAKCEpoqkYABgQKaqYugB0FRVEUSZXUAEcKQhOEQ1BTRkRERAMzMAJBUFIhKLkcwhIZgJRDUiUSIwYUchkBoQAhRJJoFhPgxTYzNVIFREMECQGASJuEYkx46FSNUA2EzNTBHUDD2QgZnEyCbouoHSKihojGZiUR2I1wQk70Ib2IMAQeVBEp00kGYgRMptm/ZSgBpIIU1potQvJ6tNkic+yjC4p5B7U/TsmoYpmuq2G2ox9C5UhoIo6r3WTYrTAWAbxEFKgkSOLNStRJV00O8arrC5iGk0sqjesWMwASRK65g4LEdZDBEpsIgjhwBJNG+YF3WtGWtDqZkEhXSxmdXspE3up0V2e2t/o9oaRy0yR46tLZs43H7SP289HHKbuDhaCqSAKVSUY9Css72YNpuR1xdnB0VmTRLRgLxz7EgOtL9QT5rEUax6CACmTlNTMwSmKJ5LKApgZKxCphGR0CCpkJW4ifuTzM2yU2PvwNC5u2naY5nOcMvvjX85nh4/UkxnUg5jVVtWJIyrqTazD0NY6a0sdJeN6iKp8zw49iZahtXHH994kC2c/n6WVlkSMSACo/MSUzOvVTsqh6nzU0+EBuhmKQEAIBhyhpM2YoKUsEawaIgEDMga0vLmva29hMfH3zmjoopRVqB8cv/Rbr2Vde53Qp+mT72z8LhTEY/2Ym9lMd8/Npv40cey5qsb42px9YSeXmsCjTuhJe4A7P/Do975heo6vnX2fp1BI4iGiKCtwjC5cfVWxNXhqXN9AEQwdcwRkAAULNbkOU0OBDRziQOJSMzUMpXiH713n6GwB3vDE6KcaVXtb915OMZu57nV++Xw4rHRzbtX3/a9I2KDVcxS1HxU9eBLev3PYzO68fvphSu7n3Xwwkv5zDsLRrTx6bM/TDq7v/h4YT1KowBmACDmFJtuefnjuJjevXwmWYkEaKbOBQQwMLMAjx6M8fhzmFqrasIxIqm5NteAs7tfP3t+qYgf37y+lfeS+vHdzS8mtv76ucV0xree+sal9fL2T95/rdcyCKTkYtMOaktGV8/+68C+WzzZ/lb/7sMHDw5u07ETpzohkhuFM0e2yqVn7lx5josSsgBmZgrRcZzcvtr91hn6+h++PLMuRGRGLjZdUwVA5Mnlj9umc+nNk90YTS1DQLQIURtNd580L17qaAp7j72rHty+u9c+RcvnT+ZV2W3vP3eSx/GZ2z/ZOT2pOBcx5aJojePk1kuZ5xJOnQznps9dkvHO1sHjZjfvLK/2ruYni0WXX/hwHHI2Z2wKAGoGRPXXT3781Kqcv/v5floiEpi6vBfExJCxfPhV/Q2+dp/hjIIjQCQmUYEYyM2mxVJ3Njm6vrY/3tn8+m724vNdznLdt2S3Y6dWtZbZqfLWEaY0AIIFAIU4lbg4K3sz6Njm42NWyuLiWYc3PrrduUg06TZ3eskkKPZpJsm0CwhoCN3G0vbRztmldtw5d3N/D1zCYOBEVAQQJdJX1fHvNhd/efPRv3dtOqVWgEABqPJeOouVzPxqdbKafHnn3pEfP+c1GCqlSsu129WlDUoDJEFIYppYK9630KvShffesDBdu/nxO8n+SsCIOyvNmeVHO1f5zsPx5//C1/0b+2/xoHZVAGmjIeEs3+9AYTurQfvnFjbVQ1QEc2hICgBm9eO9pXRwvP+/ysy31mSJYepiq5hr1Tn1eLBzcmV3985u9btj31o77lTUUEzZh8Hw6/z15XTWDvsrfipiImp1HbQhf+Lmx8+44d6dNsRMIJFZ69qDtreWb3w0zp78ptcdfX4wuf54b+h2jpazQAxWulmSf5Z+MVxMH352e+HJ6Xlqd6aggAikOS0f0Ykf7i+EXpcgYWwjhjpw7q0V6HyxmN386vomPfXqGY0T86UIqLLX3uLVz/aPJu3N8i7wRto0tZKFMPXdJW7HH3xVJQehufaw7DYrWjXPjLfrrR6P93Wl/XhrWPWPHMh0Vrp4azazLGO17pLPjjV/kLP+xpXs2SEhIQA5MTMgIrBpBUXC40kODx7LeNfStg6iCi13k6oeT+pffTTdapLO7Oq13WngzqSsgYA4S3Zi+QEN6pFc+bzZPRbaBhxr5GxIbXZs2D447tcX9jYKyPu4LKt+ceGxLTa+HrY776Zw6U1jp5H8tGkhzRzuDZfVTv/d7Nq226yefX1J5wHVKYMZMhj0ioc3r67vfFpN3tsJdc2JZ4ng3UwyarOlM8M7Hwyyi4/GG08apZaHHYSklyFU1XBx4f49uBCXFraao6dWQIGZqAjFyrQ4WPrN5Addl21X+SL1Y6/yExgct+UtTQ80LF+4eevpE71ZGLqyayIKzMPEz9yZJy+umJ2w8yc5kgEiOOR5YabSeW7r0X9cKj5IFwdQMGM26FkTiVbTTGgBtn5Nqwm9uBolxsSXydHBpEp7qak3dt0n/8X/22kvG6nmQAiKztE+0YCowrpYK2k5rRaUa5XZgs6kqRz7HJ/wt47cePfcc0eSKElgT8GQtJSq8JPXTquzmjMAQAAABxAMCMFg/6lxdb88Oui+/id1R7Tud7NYC5m4gpry9udfrH/3yvT8c70Gm6htslJXLXswazpC3ZzzBQTINJ1kh1Ux5r5ckMROXUEXFad9Ai8tFRsL7eKoATso6EaTnz7+s9ujF49FGtRiZswsmHG+m/aF2blq6hwimqlTqYCcY6T+Eh/bHi3vXvV9n5tvo8waSRPK95t0dPXag0tn3r5bOt7TDppj2WdIGZRcxvu+nO0OG1QkWBAGBGcGVbc3NkmT+0FAcBBjY3Yw9f0O73WZkpD0pB1KffLffHr5Zy8+n496bRMRo2CgWN7CgyPWtGnSOgYEM3XFjCcyyCHiHh2VxUG911FMkhA8q7iENSLOtv/w8+T753pbe7WWmgRKADNuUwYxiQTYTWrfUhJr41ECBqZqhraX1oC6fXfr6Ppm0LTYfPT/4I96X3a+eGu52BoUE3YHsZjhU/3L782+AUGdBp/GhAPrXjNCdWxiTddADdAl0iYBDZBSBUMkqpsohkgSNfGxDr5z4++qb1/sWho5NoCMYIaIiGAAZADatKNxLxgQIpiaGiASADiO6l29v8ceQ7dsfwuvP39/vUvL0nbrJCI6j3jQO9+9/PXsW7MB+q7UmSomxkgSAQEAFZFA1TVtGogMEJOoQEBAPokOiBJQVDVrPvygev7t1U1lRlPyDPMzyAhgiBAQVIKyIBICAhoYoiMzY26EkoVjfWmAZ+nDz/7705NhnwedSZ3WMRIwR00cnSrKa/yCj1PwaIiOQ1OWIkBogMJEBuYCcUKeTNUhEgFCmmcVmCi5GH0O1Xs/9z9+DXfbVIP51HkEQEJmm9eTCGwUlTwBgqEBkwEgoYl4lAiaLHXVNfD18Zu6qqNjZWtbvRl6BFUAsMIm6dHv/uZrbE/47WyAgQhCMCKaSzFQNFB10atjRjEFRSIDNARpowBRhJzvff7zztsv8sSv1tZokiMJIAGxCwAAiJiykKlaonq4KwhATUHNVE1lbztfXNw++PAP2+n/8dwbB+oeXX5hwYgJAShJZr5f7R97G648+acXqmkPqpyjJkXqUQkQAUEMzBygIKMB2HyyXTZCNCOCNBiH+7/73dFX3kzGkHFaqzGJKiEBoikhohkEU591BwsEZmAAEQFBRQlAjFDNdaz23Mtub5++sjf+riviR3vf61eEjhBdFjSFvc6pt06+9/vOoKCKvZXRyZ4zIENENDMAcDnXDKqGZIgKmHY3Ec2IkcDL9Q/vLf/zI53YkZllZihByQwA1FBhzi7EBHyeZxGQwMyElMAAY2oRHcAsWUsbgYWXHh1/Efd/+dqJuND76sJRUHIUKiAXZ9bVeuVM/PRXrx9XzZKyzYZux8wMkcjmg3U2IzARJFJEU+cLVQnKRhPt1Fc+Pfbn5wbVtMNGjQBIBBfnMn6eOtDMo4mW44OIzKBqoGiIjJHIjAF2d0YDl9XVKfvhK+p2rj37aPD8f3lYJ0YM7Uwi9st2IY57D1+ZfNzJ8q6Z0vDEkVTVDJBIkQkkUmZkSp7RkNrW2lj0ENOxbyZ+yX/ws4UfvaL7oesphcaTgybhhE2NnEsdGBJxG7OZUrEPiKaG5FCBKMySVrMsoeb0MUU88Nate0ea/sXJLM3PvLA/zQZ7vl/ViWLti8i9uFS+9MbHf9+0bblAU6o1UOKZURxZFPCuSdTQAAwaD2iq2PSNVzsClXv/95f+yYkqMVBBckWe55I4EkAAMBBABEAgoMQhZQKIZoCkaABIAGZiZqHa77gk4caPZg4vn2emYX9WqLmqxNQTMQGSkeb5pXjrs2+nNO1md8JYFcHA5kIQjGpnh08UdA4Ba1+5fKrd5He/XPjBpcQYVUI0AlOJbdMiMROCiaqaAaSErLNS9PBnIgQzZERQVcNZU7EFQe5Wlk/unyXSYdH6pkqakBREqioiqvugw4t8+asY98FmhZPYNm1UE1VTM9dmcPgkBN4hqTfplftLfPXnyfdPVRZRFdAIJTRV1TjnEdHEjAARwACVSaM6s3nUAsR5sgMAMyR01rGAZjRF/Sy9EKRim0qsMks8RQxGigzSdOrQee7zj4cDLqs05wgAaGCGCGhAGPHwSVGMWWOR9agZdq/95/xbxypN2iYCIpgxEyIn2XwFwJgJQVVEjZO820eEeY49fAFAIkTiZd5oOHc6Gm+U8euzOGvrhh261pmrJoEJ5zO16FODF/8k+fz+EGRN9xXIOTKdzwC4TOhwTjmqakSI7Mc2fPIef+8pzWBWlMQEBobEPvGeIwKazjePqppnaMmkmoc+AAEEMACdBy1arK9dOpZgNctRBsdedi2RrMaMWtJsOl5MkUHBgRQz7tTFBXgvnvMFYknEhGpghISAjuP8lQwUGEObF2Vbz/J77+7+6TNFza06IgJRQHXoGIPMxwEQ53jUgmnFGqdzsY4Ah8FaiQkMLU0iheCp/3bG/EaeGyX1uWUvKbjVjFJ2bICE0ARibLKndzYvP9s/cOwRwYAMkIhAnYCiIRiYEqMod6FpOP3tL984H8Aerx7dcKgaBUmNnYNoCRgAAsbDbTQlbjudfgFmYAoIhABmII4AzICWT5yIoyLrrrdxa3nPZZRqfwFqsmx9sZOpAiggquVRusC9P/+bKysLd0LuzBQA0RAJgchXdpiytG5bQSpQpvnXX6+/432Fi7Kb+liLCuZp6O30YsmqTfCOchQhZwKV0uIouDXvWmdtFjzGIEC0IKKpn9E9WUfpYFNqp9drOoZ+misp2QgWV/s5o5/UUGNqETlUdTV6/pmZ5HuD2f79L8f7YQxmgOScXwpgYEDgDI3LURmI9/7y1WfPHiDOyaUhIWgDVZ13Q9J2yFQkCBgoqNkK7TdDM4Uqa2ipFAECRLMdzcv9QV778Zen19WObElAhhjVWQ2K6lw7Gk+5TcmjJ6tcjCaAAKtrBK774H851nkwG//JP1EyAQT+15aYmQHizMEk9eUXd76Rf/yL7z6/lQAAzlMmmIRmrayu82onMWxbM3AEhGDIsQSr5CuN4SS3MFsM88pXPRfi0ju/vbyV5YvH9WFqsVXUWGeeE6P9U59/dOPLtMnTTtMC+pgYEgEYVx5bu3Xz6dfeOsO3qmNL8xPquoMRAIAhJHHrxrnzTSi3Nt7/wTOp9wBIBKYOzBKVR7/QOxkMX10hF8BTWs93PHaq5PbnizsP6uPpUR6BrxFE1RBhLPn9X917nvHa5lsnY4ExqDnqZNPdlBb9X904yPjg0exHBI6YKQg41hBObbbabkV67VRPTyxNWkQzJeX/YaKATGjmP/r1h6VufBnkpvtnRyaDJoohqDZo0byDX/2DbR8ZXqdeSsIYGuc9k/fO1Td+MVvbzZ4vP+ycDp2KEcwozWLRWvrJFy//t4/zpzfvrJwUn6CqaiAK/aAPfvLaK/38n3U+L4bdwkUtXVQAdOlYYXT3V/dOfrcfoj8YvbiKhIjojk3GQExq9vjd7UKv799ev9f/V6vcWi5KTCq5EyWb7t9+80L96nf/+oO17mLiqaz3U69GCCnfefxfPXcv/9bX799/tsybCYGBQ+b6wPvtvfTqzeHp0QefIRVprFrRSdFrunvhCp1dmmpxce9gt5JqmtpGG4B9UdwiPJjeGKxmrsqOPPjdR8/PS3+31SSEJqp6a//Si8vNg61q8uzZuh4EiREIYkwoWmEb1zbewbKqeo/2lpPIXFfADgBQR/dmfXj8xN2YJA9+P+77HWIwl6WyV+Xp7dHXB1t3k/bga9t01gQADbWrzm+mN8qvisf3Lhfjz7ZCW007aROjAnc63XFS976xcH9rrWm7g2IAaAaArh20oKqqdi2cO1/0jh187NzP0/rknoZWUdvASN215OuPwpOvN27d5uPXmnQ/uLY56OVgRHLkp93418PK/2W2e7A3mWWNY1NIfDrq4zieXj8Pl8OJ+9tLS/V4CkXGo+LEwsWv97aX1mZVcqx4/OKxpEsjRgdkbXDZqcnRUrKdX/zqB8vTJ/dHgzlWNxcN5t1ANF1Jm/FSMVvYuh56v7fWAIgIo8t3vv3sjZhcPXpv85u3RmHLYpq1Y/FZEtqk4157b/2/ufvpwumt3dXnAWPXewsC3M2d/c2dU9/PmmP/8t5P1v/9pK0a8XkGkyWafP/+leHZ4fizC6Py2Ll11RxLthiCEbmjZol7ONhp74y3/8+3X22YGFHdvnSA2TPBsLtfsWxWvPas1GllfUB0zhN63r+wPtv7y39+6p6Re+N5ltpcM9lL+v3UFz1d3Xs4HDxMe486L/5pEUfonUVBIga4WG3/7JVe+e6N7rMzh+SVEhcTENDOczdvn0sG9x89frnvg7SoBkAemKNx4SRK+0EtW8+8cWQkgGjoVoYVAFlUvfjkRnGqc+VR/9xbSeUaxyYGzNR6bdN4dnjy5uMnVtavP+OhMaeNovek5CV5ZvLT/F7z1eTIMdiD2HEOWJHULD07uX79TsJhdP7VxgMnCiCYWcCQv9L87sFB85+r5fXcECPSPPsTJQYeJjv7xcfdP106+2ypDIgILm0ZDCSGcOzkZ7vrq5cfcEBEn2RBYzQwI7TBbDTUH/9sk2ZrT52dZE4BvBMjItSWRs/mNzeeLJ7tvPpq22T9qQkqoEI0f6Z7anL3xvIzfG597zDjgXNBuLG177xb7C/l699IxBAVvIKCKsa0jSm0kU/enn2zRjzI57rP+VGBRMTs3Ovhzued2wt1NWtrQI2mhsykqnkIverkD+Pfjf/sTH+HGVXnZYNDFVz2/ZevP3nt283ybJp4yQjRANHQ2uzoSnX0yfHvE3jvAAwBGUDR100+/M7qX/GP8myqh7gGVKIiQoWWpotHX1x89+7qaLHbgpopuE40AERia08mz21s73R9r+/TIpift6INzSJw0PDiw+3eujfPDm3OcwRMAo1TH08uZ0erpLSOgOphChaqLKZZ0lISapf+sdtvYowWoC06TVxoJzLvgRuYiiAzojYmgP7F+x+9SU4iECMYjaNjNIkhtpPOxe+czUMwADMV770jkJjnHeU8un49kTAuMYaIzAgH0yYIpXk2SYudhmkc2Rc6Qu8IiQg8p0nhvF/qJrEN0zpEBVMJGtkZ5ZzXu01VjjrKzqKBmakhJ1lapNDWkx0bvn1/XGiNSIgIDlMAQGLSxYmg7OrqQ9MQlLhFYgdmglgql6rj1XPXy/Oak/cYgxYpB1GIncUJnNzZOtqflWFgVZ/0UEQEFDIJWM9sGAMIEZIaiDpuXCq1g6osGlWmqMyA86YZa+KCRWyPwalbt/suBeccAVASoyKBiuynlStvvvVUO2nafpCE0FTV0GKghBFCwbvdauKZpGnUpU4CMihKWNZwhceNWaFhycw0BjGywvViCkl0tW8Bk1SqgMxkDJYmyKmN+6NmAbpkLiFAoCRLWRr1rpfxRlYujBcfV7jDaOAcky8IwcwAjDL8fK94KD6VSqxSNVOVSGhqQC7XJuVB0hDioaZDAEBs6zLG2AbnCJG9N0AknGssBTA1jU3dhD9qb6JDBONTamZlYCaay0+Yd3BVFDjtYG/97NWNQZ44ApFIbYlgEsUgxWT8xfBMk+eFR5/8cQ1tjnTJJc4vxoSNaC4/8I92GA1MzsgORbPavFiU+TmZwysgQnLOsfeOQFUNKC0SEHBIRPPvhHn/XkVE0B8p+R37YrLEhKYCpPNVNkAv8erWaydPdSWmCRHAobpWmANETfqLVWN+LgUOZSIAEop3OVMbVdWkNTOa82pAIESUNlLiqG7FDImZwNQMVMSImVV0ruqIDg8PWGya1k2akydv341qpopMIWdmZna+1fBZfAou8c6OQl1HNTVTkWjsCFRU5s6ZOX4xM1NVA1AStJykVQQwaQ0Q/gjYCQkp1q1hrNoYY2zbOO/SA0gzqxWlDlHkj0MlIgJDJlPYyIrR0erReC7XgZqKmJ333ouPm8tFeVzHJWgroGKqIlEBCVWE6r3tLOMgczIBqjpH+hkT9lIlJgAEBQBQADicHshS7xg0JGma/HGLAgKkqEYMQecH4o+7DUSBnUsKl7jkWbo7QGYyFec1HlIPJw/0GYd15Mw15gXm+xEJQaMYgLU73LSocPgBA0MEgFTNCh88gZjDw5XHP54PoLSTI6BzRs7USA/1mXORmciIEAwUDMHMyEDVDH0+rNslOPaodsCIhsTQtjFGiZHGV+207200rrDanDnnvHPOMYGIGAafN3GvRDWdx4p5lwQai20NUhFpaAXgcHUR5g42LSOhBHNNE6KozuUlArTRVNXIHVIjU1M1VTKJMRpVsQxwsb0cogIxE85xgsWmtk032B6bEI3qNEQz0BjFmqpsFUHJJ1PZchICoDaBEZEYQt2Wbdk8wkZb7GRtTRwb8AmTRPMewIeHqTfLGmBSATJD9p4JGM2cqywhM07YgFxCMWJmWY1F986+DbazS/W1PfMFaO5QAUwBAFcfT9fWyGUkygkBiQGoGiRg81MeQ2+aaIkoCCAtHrrdIBojHBBIIDSfKiCYARZtbDVoQGYi5aJiIADAOHexacSkLMd5oToPIWQChgiKDhgTr566eXfw2DtrAxiFCKYiajC5/2jRibALwacoGEVE53U/ISJahBOwkJgDNWKIqvOTxVkSdRGSxKGqxUaBQMUIANF5h/1eSiSNynzp5zFDRbVY7h3L3DiKAiDN0TMRqlls22oaddJWyfGtUV1NWzX6x2iD5X5yBqc1YwzkVcwOQXuMImpmQfg09bxP2ea80FQNAC33rS51EF2SJA6CAIKIYQveERM6FyqRpiFCBDNzzETEnOvujicfooIB0LxCI0YAjYLOeRd9TI6XexGAMThnYnN2R9XqGmhdmSiYRp6zcaQwP6oolBwhJ8CowkggZgBABjPNOhWKIikmAKIGYAbIEIIiNdZMszSoY0IzAwfzcFxnuNrpQ2p4+OeEAIiETJT4pZVBlvVmfGxtD3KDUDswO+x30njd2zCiEpuKGR/mdQRAAISEkm7HC0RR/UfoioDZyPf5ixCRMAo7wrldxMA0iHMkCx2jRCMxgeIfY5eBT5vleIC9ChBNEY3YVMGIrDWI4csbo6X9tOxdf6aLDtWpGCAxmElztt7sWQPeWzQ0PLR8MRxCaNU2dyKtsnNmcMigATxsjT+m8VYnRdAAqQk4AI1kmNhkSuQaZJV52gLUefSH8OCTz2fWf8kRmRkiGIJGY1VSiaF+N+2efjIZj2HaICg5Tw0iIgps7j9950nPPwLvQeYFgxmYkZmpmJVqeyZNRHCJEzmcU8RZUX758Epn+8r6WuHBIpoiIKgCMkzu3Bs8WdjpOCOdDwbn8h3gd5OvoqsexW8imhmiGZpEc2Auz4vlZVp7/Y1rH36kRbdoTYD/J9XGch8hffxb/u1V+eLReP2bEWC6ABnWmlHlrXEC/fj1rz/9uo4PT2YxGqhaSF0ISNrRd2+PX/zDD+PP+t3B3kqANh9lQYpxF9ri+t886T+uLtwgb97Svo+QlZDu+yK59V78hmY/Ovfr9Kyr0xgVR6Yu1aJMAvPD27eLS9940Fmd3ks6p5vOzpIjIrI2Ntpubd9ZuXh06zq6ZuaLEKA1A026MVVOcf/j37cX4NHWjn/bE5FnOqjAe22w+eT6N07B1fz0rY8WB36fWkFfxHJ66m42vP8RfufEb4vl9x+9c26k9TRMLR1MNckPHn3Mr17cnOSry7fXvCxYW+5lvZ19qpNkAavx5pP40gVRKi493JqBtty4bUoNDB14LbI3LySz3q9NQUIdIEvTMFXMu7HWdHJj9q133h2v7Vw+tdhrD9qq7k9tkDcNNF89eFN2968//fzfX93L95oydg+O4aheebjSu7uRy6bHq5v6oHF1U4/2giuqBfPb5eP8fvNwcnupug3Nnof2oD61dncjN06ztg3sT59eiWmi673HIyMtxFEvEAA4dG33meeGs4VL+/s3S59sxqa/0ql2p0qLTeWHk82Fpd2Nce03/nCkN94pZ7MQqFNgkLhT3fxqWpb/27mNX609VT2YxmznaFI2OR/sbbceID6eysFP+z4IqPgcm3HrK2cPlyYbaTWp913V5eAAACAASURBVGc+5yxb3F4+AgsDThJPC3jwyeyunVrknfubujtzmreunRaqUdRwc7qSzhpZfOr//fv9PN2FtrOQlaPA004sBgvtw5Nf/24Lw2D/qwe2ue8KTjqukn7eJN2Ybt/rP/O4c6z3ypHsmJdse9W1Vrh2d3w9/KD7WTyz92v/LTBKsqyTd6auHra7l//2G0c2/AuGJ549k4PrVdt+MAtZzNHCotz5yfbsxju5XftqVkx31sxatzwSQEQ2BdW26JbxUXMmG1XF0gKFGfTyHC0eWaatwdaRhXTxrVuPvp/ZuEp6aVhyY1jM6/zd3+Urd9Ze+d77py++tV8ci3WxvxIaRzzqZ/mVycUvl059Xr3yZiFihkyuKEZFdCcudF2by53dPzm35ieN4bGD4Dw22rdxHbPi+JONesePq7O0u3s6UXSTNiMkJpMiu8FrPf3q64W/4AchXVyhaneWdBxR0810w37ZXnroilH/lSSBIEjTLk5j7rv5019st+li+8EnC8NR6WRhqxETSTLvp/2XDz5PHu6n2xefc/NoCNJih+t2+Bpdrbf9b6+ceLGYJcEcGDERSbrRR46w1/5oIdxZaRee+cnOE5dPExdP1IgGFkNZ/m5zPVv4u6qH3dPdUI77XVrMXQj9JtTJ6vn7Vxd3dvXy93RWORD2S6DdNgrtffPJzQfTx3/VLP3g6OPF/sbG9dnkWJCFFVvu2NJrG3cnD1Zffo6CIyZCCd1R7ZOx4pt/3STtvfBvs7pOiqgzxKQRYlzKRi10O0n+Znn+zH0jnT5ui8a7Tsn5jBK1zXuXsoe/SXsAGCg0vbargdmEi7oxD3rmlQzH26f+4nmXMpqaRQliyJTsvXlivPn7b/VfSMb+/vE7nz65ft79pk6+9yrE0BxZe7oZp68WI3LECCIQukAhjRa/MVu49dKJXsldEZshk6YSUFDApbt06U1JVuteW9Rd3+wEcu3CiFqHJq0/f66eWLn/WTU5klvwMpdCGIGREPDV5/v/t7zyVN7OCwpUIzAkROwcW+s+On1KH7pjyc708+FfnD5x6vaXR/MdWcsN/NHRhb55LwaE82Y1ICK6VarouU5taIdugHn2igmYMZSAAEjOrdwftUsUHSgBO2QEWD0ZnRvPHt8cQV5JEg4lbQuMAExypBfLrKgJ5qxSgXjuFHB93Ao4y1eSx1ft9H8dO7Sa4tNPl+/uf/cUpJY3A1AORgAE80YIIOKM9fGTgKOuAQAytgaHzhOS1sJOA4YqZr2mUSR1xTQh75SsHYey7nKSdjkoI/H84oFZ6xjUgGwiwerW2VwmUSQiMFWB6Gx/u5IW6fKHb/T6t/9jd+2j3f8Rtq5uXVxDg+reFFI/Y1MCJDBENAT00oy3yyMdUjNEpUObPBCyQtHD4EERiBAG3RDVFaWqYu31YNpQ4kyIUh+VnBISmoohkpkgdKtICSrr/KLL//8wAEYbpIjttTs/CjHf4f0b3Z073Uuz9RRizj4xSFqDeZ/6sLYBp/3V+616IwGTQ4gASKEVpHxRyLEyY8K00GmQHKYxggXSMlVO0NIEHSsQRjgUl47RABFLpbJxrqW5dgYCNQMDTprAEkxwsL347NIfZq/+m15x4cR7997+9ni2eTLxfGqxCcDz2hTnpioDgxp1f2OJciMzBJ1b2oicKM7CJEaYW2StQZW0crUjYIfOLKliMsNu4jWiMxEym8v9QxImyJ7RuQqBDMBIVQ0JDVopoNw/+bD8xanvJJ/dWLvksueTv+WwdPDe8VNooyJQDIYIJjTfO2BmKWs5bvzhi89dA0hErmWuyv0QFMxMYy0ZtYVSHVUBDMnCjHqJtNMkNJxCNJ3LK5LYBjGzNGqG+/t/1OtGqCKiFmK0vJdoCekv7nT07F+8trhrfXplhWT3q8c6oZ3JDmTOAEBVROan0GwWEDBLghqyc8yHGIzAfCdP0mz+W8KQLnfNHKVtYGq8To6lB51gpJbK1FWMbFX0JmigBoQWvNDStmYTzxDaNuqsRQYVkTpJR/uxrTwPpvTR7b7cTJufPrHrv3BHj50cKSxtHzFldHP6CGwSjVzCgz74zUgK7B20FZG1rVlUox2Xu5BBE8HaaSVLzUJwDsypImI66O7tdqM36zpVDYoIJmKIioAIquM6r5IIZGCqCijEJkEQPKIquYXHw++vrxzZaEOe3b/8VL1w9GDtx/1BaGNbCbjoDw01/8gJA4a2FR8ABIEwSohKxCgOmfKaCUTUKKuePMkTdGLWMqu4hSMPpinnFfWxFVNNDDQERopzEa7icOYPpugQTURBmQAlQkKowD7N+mln69Gqe7S5bGFl+vnk7VyHIXALGhTnbwyIoHP1YlK30jRN4sAMmCkoIgIomVgQq0QgiIlbKByoiQuKrSdtPXdFmFkSamfV3N1pIoSgcxJpmGDjptEJI5KiiQEiAzJrVFHZ481PHrqnHz24cCEc/e+mQz6R/PTW01lPnSOPiAqoOB8pEILFgA6hzhBQEXB+KAAJUSBCTjPHkURxht2u1OgExJBFYxwRETZRLbaBACIRmiGozsk2CkckKNJoQAAG7NCAmUXbSutq4mJYj9H1+Oh1d3vFzlzoTL+69byTgKYZBtJDOMQ6V9lGVqSFNYiEoKakqoCsoEaYrB7M8owQAbb3pg0YOvWYJM4sNptLmePKge90U0RDYFREC0oABkiZ0wUFj4fUAVNSUZz7jMlTLHb73/70M3z50sn/+cz2Z99cOX1z8NLJpxNfQ1tlNHcvGRgwgKGBkQvO9xNDRFIL4k3nKwmCLVAj4AwA/UISJXfRMSF5ILYwvlggV75uOffg1YBYBTXqnIJSwnFFiILZIccVUUM0B8hpv5OOZwXbF/U7Lz2h7Pz4VPrB9aPnXi8al6XaCEZODnG7EwREM4VyVqWJeSQkMJyPFBFBk7KNY2IWNXSDhUHXIToPQCCaUKyXqIFJ3uyVbYtskZGByARgHkJbZz3MsjrMG3IQRcDR/K4XJwm7rpTHXqAR3vqXGEY76ae3P/7z7wBDryBFJmSYmyuJ5q7KKs7GM+BooGCGxIZq821VABSeyTQK4WaTZU1gl00oRuEMQdnXVa91bQN7J61OQBrMyDrlbMXQtouFUR7TfqSMYhl9Aux2utwMGhagwJmo6cnFyL0Pf3Hmx7v/V/PvLuJzr+4OettH4nAxZNVymadaRyIkEyQJBN3FC91so5tL8BSxJTBA0M7O+mx6dJzjFzsAZ15punBwsOj3HaQw59eWIZWNpdJk0LMmaI5qEVR67MS439nsrGYzyPZql+QMEgpIE46qU4TEJy+8sNuRvfTptLzSS7fHC+3k9MoRn7qDu5/c2bkxXDg+LSgqJsTGoKChXbvx+YbbvHo69RXlaSuGaKoiTccGiRblJ3efnBzc+sP5jXQBKufdzHkjNFOjm821EJMt2H7CQVPyCEAAZlZG8GBZd3/DtbvdJJoyOucsT0lUl6etyw4e/Ic/KThEc51XTw4X22Fz1oPBkY0/fI33Jje6my9JEAFOvCXSROczKm/dOmj3y2tvLicQpTWF+eXuLNzNfHd1+LPXLz5z5PJ7vzw2WE+Vc/53uSiBUZj97sH9O0nu7mKz+s1YxUabOoiIZAjIzJRv/+aLkM3WERBE0JWtoDR188T5x9c/HD3a327OnGxCAXm3hWGRtO3EFe/fXf3BdPGF+pfFWsouYQWMbRsBYvOrB8/0H3/7qSuPiyE2DWQZI1pUYOlQmj26//L3T0uy5B5Wi98sgNDF2KqSCfDiLX7mxXVevKx1GRun/YjgCHSKkShiOXr/EcoB2Pl+n5oggTR1mGp6mh59Ok0Xq9Wta+GtelwNPDSUU+tJwpNPuy9126NPH/nVnXMeSafj6AomYi2nNxa/+eQW95//8GBrfzukHaxbaWvlSp65B6cfDt/I0sUYTpy4gXXBNTgLUcCZcbr+ZOWdI115mi8va547CjGYkGnwlXeQhN9efvno3+b993oaphP0sNF2EWCaNNWjh6++sf34nz78xUctl7je0AQ7FbZZJPfk+K1rV15vVtdvFDsu5em+JGgirkjg/vZPDp78HE9fg8/u7pHnolEHkVK14sN6PyysC3Obnb74II+SteaWmiiAQJieuuqe1kTO2QcbP01CpGGIxgw2Sg58xsPZV6HnzMrdvzriNsuFbpxWg2g8KbSHcfPxJ/f+U/pohm7UDM0fxLy0mA+HfVzXoxdfRDxybac0n0XmfEnr2g2Xioceixcubqy6wcog9lPYClxwwKyfXjrR+ps3fvvSsIH4+HY29FHZORjlSghI/tXPtbdrTac/afY70niKEb0nSP2mLzKtdlYf3Cw3Kp8OB31aS8fj2aBVP+7idCfgYvfCsZj4Z9bBQZJtNcUssl/Hh/kLzxwcnBrHtTPfW6o0gQazJqWo7OlvT/zw0WcX124Mnn451mSSB8pk2rrFmJ9bLe2Tr0458I8+uc0ZVkTsQuETldgAlk/W379A/bC5sPVnR3GjGc1wOMiKjnFd9lbj9t3lf3V9dxlvjt88XzJ7mHknjbCfdL54f3FhFb4PX/VeyftbBeIKmFmJwN69e774OHt9Z//10/uZY8hCXDJxCmgvXNksLrSrv326gwUaREeImHgXfMmT2abc/Q9vFuObd9f3ns40b2bOlQ4QCRDzYnInyXT0/vT080vJaWwr7BXISUi1IT+jsGNHikFx+6khO0+JdZiEhTiH55qHXzyWTx7qN1fuS04ICICWOkvO7Wy9P/R3JpvT49ghRrF5BQlIdKb5vDz9h6t7P16SGIjnd8tUMUUwcJ7elKa8S+/s7BiCoHPGRvNahDp39++YTWeTU/0sYcQGCx/FEBIvETtv/PY/dfdnFl4aGidGloEhmYGbLD+/eeee/0N87UJYWp7avO8PLitl6Y378ofNK28eefkkH/7fBzQABGJ6cfnKZ7uD5M/OWzAERTUwQwKLgtwZdN4utnm48sr/nnmvwbxrU6X5h3snNqvYFkcXPjUik8hCwaJgUgOBusFb2eW75MPbZ3xNFEW8CCCoeEpOvrmxE14enmu3lmTaNzVAwpZcLUuZ8M7DZy/2qs2cmAEdR0BGRKiX3i4/ffH5IVaauRBREUEJSYKBMjVhMR30+vXtpdyHAOxUPeH/19R5/Uh2ZOn9mIjr0pXvrvbdbHJI9pBDO0PuUNyZXSx2sBjsCgIkQAL0oCf9S3rSux4ErQSN1mktuTMkh002bZPNae+qurpMumsi4pyjh1uU9JqJNMjMmxHn+37fF4qgqON89ec8PPH02wZYsASHnhkorztDQ2z/6Mx7j3/v9PmksSLTwCLIYNbkDT678WX9HIGOm9l225tCkDo3sDba5aPdC7xvZSIzQoJIzAhqlAab8cL5ewNhzxFI+2iXEbAF100X86al+FeP3sqUxMzxwvd+jkkV8bmB5o2Qk9blHUJSRFgmQAKJEzl/+G31yhGbyxDZkAAZiZqyrccZ4eGwo/VFm9fH8/yoi5kJQIx5mtGQajzm6xGRDKFIM8jpMCNPFpW8kCUBVJIMpFgZr+SpLfX6+BS25BKTuiSiAAjj51bmjcM6z6vCZZkpEJqBNlRkrhiOzsduMx3F1ijPDRxLP0z4FR5NzA0FNifYmLvTe3wqTlNocTAZ7oeY5fGJd0wAAJ5A1Yj3Q3Z6zDUYUYpAfe2LmaaoltxoEhNUFJrqDHfoUF0YLRnQALFbr249GIyKaSfTyusBOodAaoLYBlfwjU1sVbqqQ0eihBHRUBHx6Up1YPo4ztQn3Qpd/xXZIZTYGSnenymrX7Fj/4rU1Ih4Yz/u34jr09Y5QLKAfUkNoEmc43JRN2GyaIawwQFJhbhFCdGYiaUcPVpr2pJlOaibLCdJougGkLjgbjmaVRpl3A2knUMeC5KEpKFdrms3TAu7W2XqU6cMKQogZVkKWaap0aLLBgsDgpQ0NYrMIF1d+xj4yTJz1rVtUKcpRCNU5NqvSD2LXYrpg/sbqL5ZYnDSDzdm6v1K3NkZw8EsPlk3nyfrnXo99h2tLQs/OzRkNDHEoNzLPiBCoPNlkwzZWwREZoS2F7ZAPGvn8fvQCCREMAVIVFQFSdLeiSYCIAAkdISSQieTGvZvpW3qh2+yXA0QTGSWTrideyVFB504jHgsdWqPKCJEyfPlFJOBdG3Xb33NIKUUUjX2jpkIUuiBoJSwTx7ZgRKkxBaTAhC53qQ3NfasSbF/8mNtTUWNvUMAwNz04e3xuWOb2YEhEJGCdsWZzYPbr3WaK+UcwqAXtJCQEAyMnKpzBk2GGo9D/ykYiVpro4KZjZjQCEwVzfJeZjAdUuXEWvFsRNTHvUDVcewWteUBDMESkhoDGkTnnKOypDq6+/Wr68drhdOWjlNNVbZ+9smdIxUMjaGC9OI5OUQ0VbNM5jYsLDpPaBILNE0RPCO0i9Q0XSeEzqMB9A0mCGZqtn1yN7PWCSCpKZgTNVNN2AOAAEAIAJYMPWmiRGbonGuXebrrnhto/6GT93wMjLmYzg2ns2p9aG0M0WlfuKT9ZGsmGTRaOABEdJ5NzFQUGRM4s7wgkBhj6GJSI/aZpBijGOR6OK+7fMTMZClGMxEzkSa5svTSJgVkZu7aLqUQE6LGZBr3sNo5OLmVU4+eUYWIpqIGqWmfPZV2ZVwSORAmQgCVlJKaGRh67zKAzKEKeM+OGVSMsLNqNBpWuUNNMbRJkoiq9hIG+W7+tAF1XnoNBU0NkJkVs2pQsAL0jBVpjCEmY1QxRNkvZ58Ur5WmPb7isoOR9d0djvj8iTv31oZ1R6W0mfQVUwDcv4JzUOWmg2ApsCPKnRNVtTxClrM0ImLkM0RFAwNjAwNiYqJqEGIITIDMAAD9L8oROe/ZiBFUdcCJENgbGJB33Pqbn629wilhH7ObuTYaIPk8wmj5ln2dDbL12SIUnYD3qJIYNCYFjDpvFjMLHoDjXFcr7bDMmToOvtwfLzL141lbV2aGlgQbGpMrWkmT8YbkOeakQCYqSGkxj4z7TRNsBVC7JjGb5JloVaZMrc0bHGdPP9KfjFYAcqfaNZSbIwAwSaQxDl4IV5eLqZBGTSklBWIFBEkCJnhCBz5m0LXJNKqKGIKwz1paG263S1Ib4REhIjuUtbSMMcS23VzVah2njgipd6SI0GxStcsy7jWQD7JUNxHE0LpgS6FuWZ45lX92fXKhMJcEvEN1uTkVQNOUOQzpyt7hVJPzoL5jRCZAJTI1BG3aAgutRbHwJElEnUNzIR8cIuyRD+MQKm2DGRqk1C1WS8uA9Ox3XZVwswPs8WNEREOaTgZ3F9WpnTqxceYgKOaS0GdpSN0ixE9H/senj2hgwswB3GJ0nJIEUAY4n8+uLmKY5ySO+t0bqQKSplTYoXuyPzLXrxoiCUTE/FERRuFJM0Li0HSZeFI1YivHYSYAdnBrp6p1U0CZzRQNe8olv/d5enqrWk+dkLVdlog1UQZTc9z5E1/Nm88fhVc9WkLn1E23F2YIQJxige300fQOViPO0PpfMgAmIU8aSwx3sxtnL57IcdlQ7s00pBTSiTpoOFr6J4VfG8wXa22JMQCB9+EgDTXN9qZaDZctAzEj2dExEpRf+9WNlQ+v/vG5wmcmSdrEEhuQMTUdODdYny33mzTZe2FAys74P9b9Py9SV/jbH117ONxf4ZcuehE1IGYCAmPHCKPPv7gdZ+5e5oYegEyBfF4UZeLs6MtPHul+drQ2iamiwon63CfWtJ7duf9gPj3zqFuRRk1CF+Ioc1meZ/7O349faFZfwHswdM0ikfa5aq1HZZPn4as761d++doYbvpBaejQVXsDxyZGjP7g6pf66pmP/b26WXaZB1WRlAhJOwDav7Y41a6vHnyjRYkQxIhRmOhA50/u1JuPfPZV+QoOLMfQgXcpuUTw7d/rH879hfemp5m8k5iQZykpItinh/9+/ODUz769aY1NF4p7zrFji3e3Kts8am/oS5fPcXH46JPJyaQGrluJxJoE2M+/vTm68LauP3zss86tTA0iSBcozyyqz25Nf/jOf9aXs980T6CjnIxBkqq6u19X55+3//LWMx9/u52X831Z1vmE2nooMLm+d2Xwze7zj2/pfp27WHfo8xASgNmBvza/ff/piZv3HCBK4DJ3gxHaM/XBoPkGT8LLW1N/0h3dfCPjWtFxchIVCMSH9+OFf4my8qM70wfL5ZP+gm+7+XDi5sts8viw+a+3T1xdvbvrRL1HIZLQJc32Bv7Wbjh87xv+7j5m3XxM81i4QOqllPm3s7vLBS+/eeer6TRmBYeF5RtbY5ZPBheyL9PWu+HBv3VTCYXLPIkANidmOLx29g/+YTS0peb55PwUC1lxAbkHJgUVVcEDNvn93x2wgLGnFM3dDcXQ0xOdf7k1fniobXRDW6R8UMlhWw14vD/L17M6LifT9sJ0xhl13XA7PlzbXK/408VLlw+Lf/Pwr/nH57sWspysdllReLR7D/Mz1Zk3H++t+QoLwRYQmEQ3Y0bXh2fz2d9eurJ9cO3eBiSSbuGwbAnJTAyokOXRuk1uTndicfoZMVc5AY9703JrpOGTnTN//OfpTx9/eOryNs5rHa/Zo+X6hmuvfdKc/eH95Y8zi7+cHU7CsD1aOR9u+/VyCHvL51fW0/rVByfMsowdgWGeQ7cAuvTwy8N6cPRX+aWAtYNQRjEG0yVUu59fejF/5rvlU969UV/OlVEaF6HjfmBa4uas3Sncg2/2620u354EKD1yPo3KGYOd/U83b7Yr6Ztw8TUfzsGCVnitLgZEuPvNg/NJH9Z3Jm51UDareAQ0ODeJoji2a6dG/jcflC8HYyZICkikEoGepW+/pMMv+fXX594joSGaAlC93nwMP9zcc2f52/sZPf/iMDj2xP8BlZgRzHTYLnd27l3/ZKfbfnO6+/qkZwU15CXHILDVPLwr7XfzX7623baDocsAqxKN6lG+fHL31tNdPfnKC34AWZZlJFh2iwyCW3x38/7i0+65d2FQlrlzPi/y3Gd5nst5wid7q793/vTTIiPOm94vcmv66T//0Q8WT/7bM29n/vLlH571QmjseNRhX2Lgy2fBnuzUFw/51E/1/avvDAdJQWMOIRqTLX780r2Ply++ddrNaGS1uqVWrII5Xdn87uaC8EcvnoWOybXqfUoA+aSWZ4ovlh/Z5r+YnF7W/TqCEftUhovnT16db6zxUZsXC0F0HmMCyq7+k7zklu2uX3/5ZJZNJFoSREeSWb9jrBeDH505yJc/+IvdWFy4+d7wxQt56zCwqrocYj7Y3Lo2u1B2yResIq5IBrmCn2fnVs9/9du131vNn7p6PTGoy1QgC0c2mLwWbu4+94Nmx0ZITGSgSGbocLzIh1ydglLWIG8xeEBGCOHuR+FnOJs8OLsxjxWNKKRMo0c3DGaqiERlm4brebVYR/J4Kf6P97J132Tc1R4tmsZ0as9vfVa7bqs4qquCOu9C9NZUPmvtsn4xKw48b9zhuoK6zcgoFx6G/bUTzyxHfrAcLcwMTSU5MDHnpr47OljgauyqQwe5oCZEjPXnhy/96U58tuahQkHFlLAQ80DJAwAiESUu1IpU7A12qrg48+Li42+LOVbKgJ7E/OSpH6ViWObzA83jvMamZRcl76DmoUiqQsY4Hc24bTFD8NDFrAnrPvjZ28LScpZnjEiFRyQGGSDZmMokuhzQwA9XLCxmfv4/P3/r7cNq9F3KW/VVqT7j2koAh60DBDC1XAGUCaq1CnJyFx/v/O36GT4cBUBgAzDGKIjmiMEUwBwAOBUAU7MYXT8Lsx7z/6zAHs0I9Wgo5Bo1ZmTqkBDF1MjlVU4EPTJsT86FQ7rx691/d7EA9MP2q7IQS5R6lMic746dYaNjtcUKmAvx6T/46Opf/vxiqNAUkczMpzYRCAKgKqA6C5RhD+ZYiACq4OH/ta0ouAwlphR3LiTiQMpEAIAMYqKC6ApviKKqhDDY63j/g4cvnM0jIcTZtI4GSk4MARAckhAgmFrHaMimrclRy6G8UC2+aP71ylGhBogqnKeg2GPnaoYCsqQhRZZghkK9HIWcjsWShjwqKoQk+64G4WPthBAAkCBxTAwJ9bgDOd8pl//8+I030xzHBNBNGyVUsggISOY0onHPGzkSBYlqXg07P1/7sdz68lUyhD5gaSEAJiMmQEEwDR0VHs2SmOMcCUGROQGBmVkomETRgS+U1BoiZupBJFVgVIwRVDj1Ig8tznUffPPDnww0aEgZMXLGqqqIfdxC+0oxA8g9iFpqvThLmUEZtt5afIxvGzNIQjaNlpE6MAM1Aw/oCdErEKjL8rp1ICBsxwyHcx5Uvc/LQSkETXQ+O04rqQEysgqjMjKaIdEw/O/3Lr3h6hIwzTN70LadR0BAAgGPrqFkZgRARCmIR+JOw7IgGNXh4o+++HR7q3CY1JBAXMmW9VeMAasbMqNLXJqyd7MOyQSEkBEAoXA9pk+Gee2ysDRSRVPtVwADAmBIAOhARaT7/LerPz7RMjifa17PU7vwDhgRLCmRm5YGZooIgqEzx1mmJh1mvL8Vi9e7qx/+HBylAOzMOCfwSmRKBqCccVIkjyjACOxZQTGRIgJCZkmBTKTtsF4t2tzlGZtAdH3CTkyBLCVlBJNk7z+8cmWso7mGlOKYsknFYsCKqAJiLm+HRGhAFIFL8CAq7pCSo1FaSyf+ZOMvD1/+w2LPCZLmp04tSohA7JypiykqakLvpcu5XXHGTgOUkgSZKOUcYhJI28N49nBBA3JMquJBgEjV5iVlOJtPllpU7vb7v/n9dyZtWup8qJIfjEJ48Mas9lkwQycNOcsdgqohoiowG4vzMSYiDcnIb7/0OW+e93nAOpfDKTAlQpO+68WAALvgc6iXqco1Ajmf+poZNVMzQMvS/sGOlj5qFCZGNiMERAegAvnAu5jS/lfXr5x0Ah6jFGaCdgAACrxJREFUFaaQsGSwjLzrFE3NzGmFYCqGRCrITpVHw0adz7BV1Gz7TfnsV++8oGE1VikJx1aPr3EzUzADF1NFbad9W/j3IdT+XkBAMRlBlowlATEDq5qBKgAJcFEd4oC+/sf2jec3RokYtY2shLwui5k60+gITQwcoAAYIJOqMiOiqxhTRpYno5iqc2vLm79pnh9hzg4qt+iOnQoyTqAGkDuLASAcNqU3CDED7DlKM0NEBS7WkQN5UDFNgCoAYEoIKqldLodPb39278Wfk7eYDC1nTkR8omRFRC46YGQDVyTqo44ABmgipti1NaY0RnaSOFv/gzPXPqDns7xuM29zV7OSGoAnVjUEy+KiHuSyjCUBkH4PxCEYIIEVCGleZFlSZABRMkU000xjlyzVk8U/f7z6h8/RktHMCChZIzW4jBmtldAxEwI61+WIYCpCQChBkb1JyyptyojUUto6ufLr9x+9/oI6s1B7ScymEkl7Vkc5JStHhTEk9IUel+sYU1/dmBrncqEQkRwek8ZoAiARqtWh++rrG5s/u0JNbswQxUCJSuPVQUZkKVlf6k8uaiICAAVCxNSac95hZ8gxERlBcvOtn9BHt6RaLyOwMYIhQRLu3xFREg+EeYd9ytn6on0iMgQ0kIXZqM4WiEikJA6BTMRSwmLIBzf+bnbu3XO1eOys4NRKKbmrYsC82cXcjYuOEA3ZddQ6R/2KRSABsFWQJhghaBRG8YXqyxf/8YPilUuGZeEdsyPS1BICABG0gbFZxqiApio59jn0vg4TbNjNdptYRusT6MaIqGoCTJntXU3rP/1J9pAn3b2ljofapb007A53D+Teg07WNs4MB31DmKuzAWlnBFKplpqqtjgY7IRuaBHFUMXa3COefOPo46fvvryxX6YSgGM2uWNbqRm5WeDxU+9pXESdTjiq7W56l2zQQLvyaJB8jo6PaKPp5oYMoUutGaikNBwcVc3kYNIs/mIBuy7fn7f5yJvWnJjWiy+FPk/Z5isvJWI0FefWl4iMHhXdEnjijXXZDtbgcGDQM93QJOdPvXNq/8/vrA6y8og8WVuu7s+104I5NLKM28ZZe5ru527PwaKLMOpsuVkPG3NbPnv0UaD78xRVAajtaDzQNu2uFqP1i/xw/1dnzrjxVC4HyAvnXeYi8VriX/9sc//rm/SyACIQOJ8AkIgRF0NzbPuLW8Jn16ZzDWaIJgK6aFkTb4e73Xa7+9javcXNo2c2PxS2jkvwBe7vvXO4r//rDN+q7HFWLoHcuG3mJ7Lx7MiG+Vn5Zvruq/cAgIvS753YoK6p6/Dh/NmfV6PbN/7h4i+K+KQYA6OIKxYugB89wZV31o58/XSlPu5CgsAEpgmSOs93P72t8/yovHdvtnGAiJa6VNAy0UHavrB7ih/5z2epXZQhuG43rAxj8uKL0b37afxW+9XXaxswH9GoGpZcLEKzUo7bb3Z/+kJ++4t79Nw48+SyjBzM6lPrjz67tnvp91ce65luc+FLXV1pkTS22DlCgObR19vbYfUHO7dSX0OAjkY1gfW+HLm7N7pnV9LNxzcGRErsAEWzvMqLKZxbPnxz4zD7+KtJbFefd6W+k7ZWOjdWnWSL8lUym/wT/fH64+2mkmGWaJqpw4HLrl6cZBeLaO5STmJocV5tYPP1179bu7hyollXfeHJh0+LxotTzHxpTjwQSFuXjgEUwTMjGLiMAJCBDBUs3LM3fiH+d3+zc/Z5GLLLSEPMHToXaPwX9YvPHmbu+p0Tgu2JK9tTKDigU8tnh+dWQ/BvfLe/dQI3Wlc7EHIZaWwG851BSv7U2a9WnjEQzKTVx8udq/de/rON//6be1und0jx7tMtV7ZOwJGZFAhOcHLu7tenw7UbK5kygRk43xiQIZmNSjn8QhzoYbApXnRqSAyqaJg6SneuTdYS4wvT5l369sY3e5dOj1PIsE2FPL57PnJWD72lw3RYmKkZFQbmU0h5Wziqnv/qLIAGq6f7Nx+E9e2zz56bEU1HT+rT393MNq0qYiaGmoyTpFxg48o//M1J+TRcan1/rojrQ7pmqiHPKaysg/vt9TsHc/FDiSqIZFCYH4SD/bfXD4ajkx+1py9f/t3t2XuDS5PhuWEk8dP783vrJS0WgzIO2cBlkBBEoZIEq4VvmsHwSEfUzA92btwKg3Mv/WASDk5dvvqXLzwHj/TxhWefgCYzgJSILEVvfuM5+uBRnr/4LgsAmoHLg7eEJGplna+shet87zd66uT2cHyAiKIGzoWE84NFiGkw/nq6fPjo2cEzb7XX7z74x2Jj+MrKROPGp9unw+ivr/+Z7ygwuSWWCJVmjQ0uvX/9/KVHv/ttmu/PZ48fZ+evrBTDYWY0aC/+0fu/em9i+2/+9MiL5R2AAUOIlAFrOrexeLS+cn5TrLKWITkxMAU1FRLMLzz6+uaTM7+4snBwaxXUkL4/SKYcbz75rCz+7uDopyvLRJFOnplf0LD/1XL9TDs6/HB55qNrW69mYXiYoTaQMO4U6wTBn/z7tYuLo+92PrmlRbFx+pnVyJ5BDXT4A9xpltN3L5+sYiDKjxNShiAIBhtvu5XaTdICFAjVibKhmamKhMGbj67tv/7yK7nm+QqnBH2oGhCowlPXD1bGvy1P/azquBTasLX1MsyWh5+1aaA7i+0dKr/47P64mXBqoWBpTl1ZXe7dWz65fSshblf/Khaln4xhaj3aJXxyJUgI1WQgUVSL42R3v7UF6MZD35qhA0MGxI/UmyKYipf5Vpe+a89v8hSH0BQxoHMm4lDAk9749XS4vXv++XOt5RjN11XnZg48z/fb5e0HVr92d2cjQbVkS5Q5rU6+sD4/3L1b1mdXHOuJ7Y45ErYjVUMiwqRohk5QRQGg6hu1ew7DDFyDFgaDTl2Qwhr8ELjfRqr6We78ojBfy4Tm3ShE8M5E2cScI7tf85ZOBiH1Z5NYdnTwRTG4OM4QYdYUd994fP/cqLbWEaADHXJFTQQJzdaok4hJMgoul9DLYBiEvLUJyyTkyKznh3tXGEwVgQB8mo+o0zzVDlANyBCgHpYaE6BLyRqD1YA99ENmACpgp6QtCzzMyVrLWcFsft1K90plreUuf302/lEqqt1N7rUmL3NRcPmk0YOWS8rFSRRCICIEBQIEKpGaZM6B/t9wmCAgqeGiJJXOXL/JU2fH048qpCwJ+oawREmwdOj6FJgaAZiQwzxFzsX6Q5oQfb6cyQVogw7LhNl0VLVpMAFRAjDsshw4hbQz4KIQa0rV3tbvKxFsmNq5sCMws6Tw/xf3gIJhRtEIeVCTgSk6JTZDNICVaAmca3MxSYVvlPoQPpgRmVlKPGoDDqNC7jAJYLl1cpgukIMU2lQerbgjJ09yMGBCxzVI8pK4LJdNwd6ZKYK0XY59gH/qKYMMEqmCKPH3Xz6bKgJCJiEfNIvWOSMzxA/78yTsuMHIjklHQgzHbTamhgSgofSiBKkvI0dYFq45al1Zfp/3Y4uYsXhRYCaIxzXt2XE2rdAk/Yv0Q5shmiAzNTFzZqzU77QhCTo2w6Q+k+VykHkNiVyvtwAAEKOJAjkzVekLY+k4x4igx0wSkB234QxIqcrI9WjZ8c0IGEVBuE+80bGG1aNn3z/WAPpYi6qpemBmFUE1NFNzBGCKgIiajHNCA3LwfwAxZq4O15qurQAAAABJRU5ErkJggg=="><br>ולא משכנו האלכסון עד שיגיע בד׳ שורות החיצונות שאצל העיגול כמו שעשינו בחמש על חמש, מפני שנשאר בין קצה האלכסון ובין שורה הסמוכה לו חמש אמות, ואפילו נראה כאילו העגולה מלאה ירק ישאר בינה ובין השורות החיצוניות יותר ממה שצריך לעבודת הכרם בתוספת אמה, וע״כ לא הוספנו ברוחב העגולה כלום. ואם יהיה נטוע:
+<b>על שבע שבע.</b> ונפריש מן הכרם עגולה שאלכסונה שלשים ושתים אמות, יפלו בתוך העגולה חמש שורות אורך על חמש רוחב חוץ מד׳ זויותיו, ויוצא האלכסון מצלעות המרובע שיש בו חמש על חמש שתי אמות לכל רוח, נשאר בין קצה האלכסון ובין שורה החיצונה הסמוכה לה חמש אמות ומפני זה לא משכנו האלכסון לשורות החיצונות, ומנין הגפנים הנמצאים כ״א וצורתה כמו הצורה הקודמת בשינוי ז׳ במקום ו׳ וכו׳. זהו מה שפירש הרמב״ם ז״ל על משנה זו בקיצור דבריו כל האפשרי. ולפי שראיתי אחד מהחכמים הקדמונים שכתב על זה הפירוש הן הן הדברים שנאמרו למשה וג״כ הרא״ש ז״ל הסכים לזה הפירוש ודחה פי׳ ה״ר שמשון ז״ל לא הוזקקתי לכתוב פירוש ה״ר שמשון ז״ל על משנה זו:   
+
+Mishnah 6
+
+<b>כשאגיע לו.</b> אע״פ שהוסיף מאתים עד שלא הגיע לו מותר, מאחר שאינו מתעצל בכלאים, אבל כשאחזור אסור משום דנתעצל ונתייאש, ודכוותה גבי מחיצת הכרם שנפרצה דכשנתייאש ולא גדרה קדש, אבל לא נתייאש שמתעסק כל שעה לגדור ולא הספיק עד שהוסיף מאתים לא קדש. וכיצד משערין אם הוסיף מאתים, רואים כשחותכים ירק זה או מין של תבואה זו מן המחובר בכמה זמן יבש שלא תשאר בו ליחה, הגע עצמך שיבש במאה שעה אם נשתהא בארץ חצי שעה משהגיע לו ולא לקטו הרי הוסיף מאתים ואסור, שכשם שהוא יבש מלחותו בכל חצי שעה חלק ממאתים כשהוא בתלוש, כך מוסיף בחצי שעה חלק ממאתים כשהוא במחובר: 
+
+Mishnah 7
+
+<b>עם הזבלים או עם המים.</b> כשמזבל כרמו או כשפותח אמת המים להשקות הכרם פעמים יש עמהם זרעים, וכל הני שלא בכוונה נזרעו שרי, דלא תזרע כרמך בכוונה משמע:
+<b>סיערתו הרוח.</b> שהיה עומד בשדה וזורע והוליכה רוח סערה את הזרע בכרם:
+<b>לאחריו מותר.</b> דשלא בכוונה היה ולא ראה שהוליך הרוח את הזרע לתוך הכרם:
+<b>ולפניו אסור.</b> אם סיערתו הרוח לפניו וראה אסור:
+<b>כיצד יעשה אם עשבים יופך.</b> יחרוש ויהפך שרשי העשבים ושוב לא יצמחו:
+<b>אם אביב.</b> שכבר צמח הזרע אלא שלא הביא שליש:
+<b>ינפץ.</b> הזרע מן השיבולת והקשין מותרין והדגן אסור:
+<b>ואם הביאה דגן תדלק.</b> והכל אסור:
+
+Mishnah 8
+
+<b>רבי אליעזר אומר קדש.</b> שכן בערביא מקיימין קוצים בכרם כדי שירעו גמליהם, ומאחר שמקצת בני אדם מקיימים אותם בשדותיהם הוו כלאים בכל מקום, דשפיר קרינן בו אשר תזרע דמשמע מה שב״א נוהגים לזרוע ורוצים בקיומן:
+<b>לא קדש אלא דבר שכמוהו מקיימים.</b> באותו מקום כגון קוצים בערביא לפי שלשם מקיימים אותם, אבל בשאר מקומות שאין מקיימין אותן מותר. והלכה כחכמים:
+<b>האירוס.</b> מין ירק שעליו רחבים ונותנין אותו בתבשיל וקורין לו בערב״י סוסנב״ר:
+<b>והקיסום.</b> אדר״א בלע״ז שמדלין אותו על החנויות ועל החלונות:
+<b>ושושנת המלך.</b> רוזי״ן בלע״ז:
+<b>וכל מיני זרעים אינן כלאים בכרם.</b> מן התורה אבל מדרבנן הוו כלאים דהכי מוכח במנחות [דף טו]:
+<b>קנבוס.</b> קנאפ״ו בלע״ז ובערבי קינ״ב:
+<b>וחכמים אומרים כלאים.</b> והלכה כחכמים:
+<b>הקנרס.</b> בערבי כרפו״ש ובלע״ז קרד״ו והוא דרדר האמור בתורה (בראשית ג׳:י״ח) וקוץ ודרדר תצמיח לך:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>איזהו עריס.</b> שנותנים לו עבודתו ד׳ אמות כעבודת הכרם אע״פ שאינו אלא שורה אחת ועריס הוא שמסרגים קנים כמו ערס כדרך שמסרגים את המטות ומדלין עליה שריגי הגפנים ואליבא דבית הלל קבעי דאמרי לעיל בפ״ד אינו כרם עד שיהיו שם שתי שורות ובעריס מודו דבשורה אחת נמי הוי כרם:
+<b>מן הגדר ולשדה.</b> כגון אם היו הגפנים נטועים למזרחה של גדר והזמורות עולים על הגדר, אם בא לזרוע למערבה של גדר אין מונין ארבע אמות מעיקרן של גפנים שהן להלאה מן הגדר, אלא צריך להרחיק ארבע אמות מן הגדר ששריגי הגפנים מודלות עליו. וזו מקולי בית שמאי וחומרי בית הלל:
+<b>טועים כל האומרים כן.</b> דלעולם לא אמרו בית הלל דעריס של שורה אחת של גפנים כרם להצריכה שירחיקו ממנה לשדה ד׳ אמות, ולא הוזכר דין ד׳ אמות בעריס אלא לענין זה שאם יש ד׳ אמות מעיקר גפנים לגדר שהן מודלות עליה נותנין לו את עבודתו ששה טפחים כמו שנותנים לגפן יחידית וזורע את המותר עד הגדר, ואם אין ד׳ אמות מעיקר הגפנים עד הגדר לא יביא זרע לשם, מידי דהוה אגפן שהיא נטועה בגת או בנקע דאמר ר׳ יוסי בפרקין דלעיל אם אין שם ד׳ אמות לא יביא זרע לשם, ור׳ יוחנן בן נורי ור׳ יוסי אמרו דבר אחד והכי מפורש בהדיא בירושלמי:
+<b>רבי עקיבא אומר שלשה טפחים.</b> היא עבודת גפן יחידית. ואין הלכה כר׳ עקיבא: 
+
+Mishnah 2
+
+<b>מן המדרגה.</b> מתל גבוה עשוי כמין מדרגה:
+<b>אם כשהוא עומד למטה בארץ.</b> יכול ללקט הענבים התלוין בעריס, רואים את כל העריס כאילו הוא מקום עיקר הגפנים ושרשן, ואוסר ארבע אמות בשדה לכל רוח משפת העריס ולחוץ, ודוקא לכתחלה הוא דאוסר לזרוע אבל אינו מקדש אלא ששה טפחים מידי דהוה אמותר פסקי עריס דלקמן בפרק:
+<b>ואם לאו.</b> שאינו יכול ללקוט כל הענבים, עד שיעלה במדרגה או בסולם, אין אסור לזרוע אלא תחת העריס בלבד, וחוצה לו מותר, ואפילו בתוך ד׳ אמות של עיקר הגפנים של עריס הואיל ועומדים על המדרגה, וכן הלכה:
+<b>אף הנוטע שורה אחת בארץ ושורה אחת במדרגה.</b> משתי שורות שצריך כדי שיחשבו כרם, והשתא לא מיירי בעריס אלא בב׳ שורות של גפנים שתים כנגד שתים ואחת יוצאת זנב. אם המדרגה גבוה עשרה, אין שתי שורות מצטרפות להיות כרם אלא דין גפן יחידית יש לכל שורה ושורה. ואין הלכה כרבי אליעזר:   
+
+Mishnah 3
+
+<b>אפיפירות.</b> עצים או קנים ארוגים שתי וערב, ומדלים עליהם שריגי הגפנים ומשכיבים אותן בהן כשהן ארוכות הרבה. ואם הדלה הגפן על מקצת האריג אסור לזרוע תחת המותר ואע״פ שאין עליו זמורות, ואם זרע לא קדש:
+<b>ואם הלך החדש.</b> שגדל הגפן והוציא שריגים ומלא כל האפיפירות:
+<b>אסור.</b> הזרע שנזרע תחת המותר אם הוסיף מאתים לאחר שהלך החדש עליהן:
+<b>וכן המדלה גפן על אילן סרק.</b> דינו כדין אפיפירות, לפי שאדם מבטלו על גבי גפנו והוי כאילו כולו גפן, אבל אילן מאכל שאין אדם מבטלו על גבי גפנו אותו מותר שאין הגפן מודלית עליו, חשוב בפני עצמו ולא הוי כגפן ומותר להביא זרע לשם:   
+
+Mishnah 4
+
+<b>יחזירנו.</b> למקום שהיה תחילה ויזרע המותר:
+<b>עזיז.</b> שם מקום:
+<b>אמר לו מותר.</b> שאין אדם מבטל תאנתו מפני גפנו:
+<b>בית המגנייה.</b> שם מקום:
+<b>סדן של שקמה.</b> שרש של אילן שקמה והוא אילן תאנה הגדל ביערים וחותכין ממנו קורות לבנין:
+<b>תחת קורה זו אסור והשאר מותר.</b> שאני רואה כל קורה וקורה כאילן בפני עצמו: 
+
+Mishnah 5
+
+<b>הכל אילן סרק.</b> דסבר ר׳ מאיר כל שאר אילנות אדם מבטל אצל גפנו, ור׳ יוסי סבר דכל מין שרגילין ליטע ממנו שדות שלימות חשובים הן ואין אדם מבטלן מפני גפנו, והלכה כת״ק דאילן שאינו עושה פירות הוא דבטיל לגבי גפן: 
+
+Mishnah 6
+
+<b>פסקי עריס.</b> מפרש לה ואזיל:
+<b>שמונה אמות ועוד.</b> כלומר מוסיף עוד על שמונה אמות דבר מועט והיא ששית אמה דהיינו טפח:
+<b>שחרב מאמצעו.</b> כגון שנטע י״א גפנים בצד הגדר וחרב גפן האמצעי ונעשו שתי עריסין, שאין עריס פחות מחמש גפנים:
+<b>שמונה אמות ועוד נותנין לו עבודתו.</b> לר׳ יוחנן בן נורי דלא חשיב עריס כרם נותן ששה טפחים לזה וששה טפחים לזה וזורע את המותר, ולמאן דחשיב ליה כרם צריך שיתן ארבע אמות לזה וארבע אמות לזה ואינו יכול לזרוע אלא אותו ועוד. מיהו אפילו מאן דחשיב עריס כרם לאו לכל מילי, מדלא בעי בפסקי עריס ט״ז אמה כמו בקרחת הכרם, ועוד דהזורע ד׳ אמות בכרם מקדש והזורע מותר פסקי עריס מששה טפחים ואילך לא מקדש כדלקמן [פ״ז מ״ג]: 
+
+Mishnah 7
+
+<b>עריס שהוא יוצא מן הכותל מתוך הקרן וכלה.</b> כגון חמש גפנים הנטועות בצד גדר, ואין מחזיקות את כל הגדר אלא שלש בראש הקרן מזה ושתים בראש הקרן השני מזה, ובאמצע הכותל אין שם גפנים אלא בשני זויות הכותל עומדות:
+<b>נותנים לו עבודתו.</b> ששה טפחים מכאן וששה טפחים מכאן וזורע שאר הכותל, ואע״פ שאין אורך הכותל ארבע אמות:
+<b>ר׳ יוסי אומר אם אין שם ארבע אמות וכו׳</b> ר׳ יוסי לטעמיה דאסר בפרקין דלעיל גבי גת ונקע אם אין שם ד׳ אמות, והכא קמ״ל דלא תימא דוקא בגת ונקע שסתומים מארבע רוחות הוא דמצריך רבי יוסי ארבע אמות אבל אצל כותל שאינו מוקף מארבע רוחות אימא לא. ואי אשמעינן בהא. [ה״א] בהא מצריך ר׳ יוסי ארבע אמות משום דיש כאן [ה׳] גפנים בין שני קרנות של כותל, אבל גבי גת ונקע שאין שם אלא גפן יחידית אימא לא צריכא. ולעיל כתבנו דאין הלכה כרבי יוסי:   
+
+Mishnah 8
+
+<b>הקנים היוצאים מן העריס.</b> שבולטין חוץ לסדר העריס:
+<b>וחס עליהן לפסקן.</b> שלא הניחן שם מחמת שדעתו להדלות עליהן הגפן אלא מפני שחס עליהן בלבד.:
+<b>כנגדן מותר.</b> לפי שאינן חשובים מן האפיפירות הלכך מותר לזרוע תחתיהן:
+<b>כדי שיהלך עליהן החדש.</b> שידלה על גבן שריגי הגפן כשיצמחו ויגדילו: 
+
+Mishnah 9
+
+<b>הפרח היוצא.</b> מלשון הפרחה הגפן (שיר ו), כלומר מה שגדל מן הגפן יוצא ובולט חוץ לעריס:
+<b>מטוטלת.</b> הוא הברזל שהבונים מורידים בחבל למטה על פני החומה לראות בו את הבנין [אם] החומה ישרה ובו משערים אם הזרעים מכוונים תחת הפרח. והכא מיירי כגון שגדלו זמורות העריס יותר מעבודתו ופרח לחוץ, דבתוך עבודתו אפילו אין שם פרח אסור:
+<b>וכן בדלית.</b> וכן משערין בגפן יחידית המודלית על גבי כלונסות שאינה עריס אם פרחה חוץ לששה טפחים שהם עבודתה:
+<b>תחתיה אסור.</b> תחת הזמורה אבל מן הצדדים מכאן ומכאן מותר:
+<b>ספקה בחבל.</b> שלא היתה הזמורה ארוכה שתגיע מאילן לאילן וקשר בראשה חבל או גמי להאריך אותה כדי שתספיק עד האילן. תחת הזמורה אסור תחת הספוק מותר. אבל אם עשה הספוק כדי שיהלך עליו החדש, אסור לזרוע תחתיו:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>המבריך את הגפן בארץ.</b> ועוברת ההברכה חוץ לששה טפחים, דבתוך ששה טפחים אפילו יש עפר על גבה שלשה טפחים אסור, משום עבודת גפן יחידית:
+<b>לא יביא זרע עליה.</b> אבל מן הצד מותר דזרעים לצדדים לא משתרשי, אלא שעושין העפר תיחוח ומלקין יסודות הכותל כשנזרעים אצלו, אבל אין השרשים שלהן מהלכין מן הצד. וטעמא דלא יביא זרע על הגפן המוברכת אפילו חוץ לעבודתה לפי שהגפן רך ונכנסים שרשי הזרעים בגפן והוי הרכבת ירק באילן, אבל שאר אילנות שאינן רכין שרי:
+<b>אפילו הבריכה בדלעת או בסלון.</b> שתחב הגפן בתוך הדלעת או בתוך הסלון אסור משום דשרשי הזרעים נוקבים ומפלשין עד הגפן כשאין על גבה שלשה טפחים עפר. ומשום זרעים בדלעת לא מתסר כגון שהדלעת יבישה:
+<b>סלון.</b> צינור ומרזב וסלון אחד הוא. ובסלון של חרס דוקא מיירי דבסלון של מתכת אין צריך עפר שלשה טפחים:
+<b>הבריכה בסלע.</b> קשה. דסלע רך [מתפלש] ונפתח מן השרשים:
+<b>הארכובה שבגפן.</b> גפן עקומה ונכפפת על גבי קרקע וחוזרת ונזקפת כמין ארכובה עקומה, כשבאים למדוד ששה טפחים שהן עבודת גפן יחידית מודדין מן העיקר השני ממקום שהוא חוזר וזוקף. והני מילי כשאין העיקר הראשון נראה אלא דומה כאילו היא נטועה במקום כפיפתה, אבל אם העיקר הראשון נראה וניכר שהוא שרש הגפן העקומה אין מודדין אלא מן העיקר הראשון:   
+
+Mishnah 2
+
+<b>המבריך שלש גפנים.</b> דרך המבריך כשיוצאין שתי זמורות מגפן אחת חופר בארץ ומשכיב הזמורה תחת הקרקע באותה גומא ומוציא ראשה מצד אחר ונעשית גפן, נמצא משלש גפנים עושים ששה. וה״ה דהוי מצי למתני (המרכיב) [צ״ל המבריך] שתי גפנים משלש דבהכי הוו כרם דהא איכא שתים כנגד שתים ואחת יוצאת זנב:
+<b>ועקריהן נראין.</b> שלא השכיב כל הגפן בקרקע (דא״כ) [צ״ל דאל״כ] לא היו שלש עושים שש גפנים אלא שהניח העיקר ועשה מגפן אחת שתי גפנים:
+<b>אם יש.</b> בין גפן לגפן, לא פחות מארבעה ולא יותר משמנה מצטרפים, ואע״פ ששתים יונקות משרש אחד חשבינן כשתי גפנים:
+<b>גפן שיבשה אסורה.</b> אסור לזרוע בתוך עבודתה משום מראית העין, ואם זרע אינה מקדשת. ולא מבעיא בחורף שאסור לזרוע תחתיה דאיכא למיחש למראית העין שכל הגפנים נראים כיבשים, אלא אפילו בקיץ דניכר שהיא יבשה אסור, משום דגם בקיץ איכא גפנים שנושרין עליהן ונראין כיבשים והן אינן יבשים:
+<b>צמר גפן.</b> מוך שקורין קוטו״ן ואילן שלו דומה לגפן, אסור ואינו מקדש לפי שאינו מין זרעים:
+<b>אף על גבי הגפן.</b> אם זרעו על גבי גפן המוברכת בקרקע ואין על גבה עפר ג״ט אסור ואינו מקדש. ואין הלכה כר״מ ולא כר׳ אלעזר בר׳ צדוק שאמר משמו:
+
+Mishnah 3
+
+<b>אלו אוסרים.</b> המקום לזרוע בו:
+<b>ולא מקדשים.</b> שאם זרע אין הזרע טעון שריפה:
+<b>מותר חרבן הכרם.</b> כגון הא דתנן לעיל קרחת הכרם ט״ז אמה אם לא היו שם אלא ט״ו אמה וזרע שבע אמות לא קידש. וכן מותר מחול הכרם י״ב אמה אם לא היו שם אלא י״א אמה והרחיק ד״א מן הכרם וזרע את המותר לא קדש:
+<b>מותר פסקי עריס.</b> דתנן בפרקין דלעיל אם יש שם [ח׳] אמות לא יביא זרע לשם ואם הרחיק ו׳ טפחים מכאן וו׳ טפחים מכאן וזרע את המותר לא קדש. ופסקי עריס דנקט לרבותא ואע״פ שיש עריס מכאן ועריס מכאן, וכ״ש בעריס א׳:
+<b>מותר אפיפירות.</b> דתנן בפרקין דלעיל לא יביא זרע אל תחת המותר אם הביא לא קדש:
+<b>אבל תחת הגפן.</b> כגון זמורה שנמשכה חוץ לעבודת הגפן וזרע תחתיה:
+<b>ועבודת הגפן.</b> ו״ט שהם עבודת הגפן יחידית:
+<b>ועבודת הכרם.</b> ד״א: 
+
+Mishnah 4
+
+<b>וחייב באחריותו.</b> לשלם לו את תבואתו ואפילו למאן דלא דאין דינא דגרמי שאני הכא דקא עביד מעשה בידים:
+<b>אין אדם מקדש דבר שאינו שלו.</b> ול״ד לשאר איסורים שבתורה כגון הנותן חלב ודם בקדירת חבירו או בשל בשר בחלב של חבירו דאוסרן, דשאני כלאים דכתיב בהו (דברים כ״ב:ט׳) לא תזרע כרמך כלאים דמשמע כרמך ולא כרם אחר, ורבנן אמרי לא תזרע כרמך אין לי אלא כרמך כרם אחר מנין ת״ל כלאים מ״מ. ואין הלכה כר׳ יוסי [ולא כרבי שמעון] ולא כרבי עקיבא:
+
+Mishnah 5
+
+<b>בשמיטה.</b> אין לו בהם קנין גמור שהכל הפקר ואינו חשוב כשלו:
+
+Mishnah 6
+
+<b>האנס.</b> שגזל כרם וזרעו:
+<b>ויצא מלפניו.</b> שחזר הכרם לבעליו כשהוא זרוע:
+<b>קוצרו אפילו במועד.</b> ואע״פ שאינו דבר האבד שאין אדם אוסר דבר שאינו שלו, אעפ״כ מפני מראית העין התירו לקצור במועד שלא יהא נראה כמקיים כלאים בכרם. א״נ אם הוא ירא שמא יוסיף מאתים במועד אז הוי דבר האבד, דאף ע״ג דהאנס לא אסרן דאין אדם אוסר דבר שאינו שלו מכל מקום אם הוסיפו מאתיים לאחר שחזרה לבעלים קדש, דלא גרע מלכשאחזור אלקטנו או סערתו הרוח לפניו דתנן לעיל שקדש:
+<b>עד שליש.</b> אית דמפרשי עד שליש בשכר הפועלים, שאם לא מצא פועלים אלא בשליש יותר על שכרן הראוי יתן כדי שיעקור הכלאים מיד, יותר על זה לא יתן אלא קוצר כדרכן אע״פ שהכלאים משתהין בכרם. ואית דמפרשי עד שליש ממה ששוין פירות הכרם ותבואת השדה יתן לפועלים כדי לעקור הכלאים מיד, יותר משליש שווי פירות הכרם ותבואת הזרע לא יתן, אלא ימתין עד שיקצור כדרכו:
+<b>מאימתי נקרא אנס.</b> כלומר מאימתי נקרא הכרם על שם האנס להחשב כשלו לאסרו בזריעה:
+<b>משישקע.</b> שם הבעלים מן הכרם ויקרא ע״ש הגזלן, מאותה שעה תהיה הכרם חשובה כשלו ויקדש כל מה שיזרע בה: 
+
+Mishnah 7
+
+<b>הרוח שעלעלה.</b> שסערה. רוח סערה מתרגמינן רוח עלעלא:
+<b>יגדור.</b> כמו גודר בתמרים כלומר יחתוך וילקוט:
+<b>וכן בירק.</b> [הנוטה] תחת הגפן:
+<b>יחזיר.</b> התבואה והירק למקומן:
+<b>ואינו מקדש.</b> אם לא החזיר אינו מקדש, דהא דתנן לעיל תחת הגפן אוסר ומקדש היינו כשעיקר התבואה תחת הגפן אבל כשעיקר התבואה עומדת חוץ לגפן ונוטה תחת הגפן אינו מקדש:
+<b>משתשריש.</b> משעה שיתפשטו שרשים בקרקע. ואית דגרסי משתשליש כלומר משתביא שליש דרחמנא אמר (דברים כ״ב:ט׳) ותבואת הכרם ופחות משליש לא מקרי תבואה:
+<b>וענבים משיעשו כפול הלבן.</b> שאם זרע תבואה או ירק בכרם שלא הגיעו ענביו להיות כפול הלבן ועקר הזרע קודם שיגיעו הענבים להיות כפול הלבן הרי זה לא קדש. וכן ענבים שנעשו כפול הלבן וזרע בצדן תבואה או ירק ולקט הזרע קודם שישריש, או קודם שיביא שליש למאן דגריס משתשליש, הרי זה לא קדש:
+<b>תבואה שיבשה כל צרכה וענבים שבשלו כל צרכן.</b> ונטע גפן בצד התבואה שיבשה כל צרכה או זרע בצד [הענבים שבשלו] כל צרכן אינן מקדשות, דאמר קרא (דברים כ״ב:ט׳) פן תקדש המלאה הזרע אשר תזרע ותבואת הכרם, אינו מקדש עד שיהיה שם מלאת זרע ותבואת כרם, ותבואה וירק שלא השרישו או שלא הביאו שליש לא הגיעו לכלל מלאת זרע, וכן לאחר שיבשו שוב אינן קרוין מלאת זרע, וענבים קודם שיגיעו להיות כפול הלבן או לאחר שבשלו כל צרכן אינן קרויין תבואת כרם: 
+
+Mishnah 8
+
+<b>עציץ נקוב.</b> שיש בו נקב כדי שרש קטן וזרע בתוכו:
+<b>מקדש בכרם.</b> אם הניחו בכרם או בארבע אמות של עבודת הכרם מקדש כאילו נזרע בארץ:
+<b>אסורין ולא מקדשין.</b> לא יביא זרע לתוכו לכתחלה ואם הביא לא קדש דלא הוי כזורע בארץ. ואין הלכה כר׳ שמעון:
+<b>המעביר עציץ נקוב בכרם.</b> עציץ נקוב שיש בו תבואה שהביאה שליש, והעבירו בכרם שיש בו ענבים כפול הלבן, ולא הניחו בארץ אלא העבירו תחת הגפנים בלבד, אם הוסיפו הזרעים בדרך העברתו חלק ממאתים על מה שהיו תחלה, אסור הזרע שבעציץ, אבל הגפנים לא קדשו כיון שלא הניחו בקרקע. ולעיל בפרק כרם שחרב פירשנו כיצד רואין אם הוסיף אחד ממאתים:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כלאי הכרם אסורים מלזרוע.</b> אבל אינו לוקה משום כלאי הכרם עד שיזרע שני מיני זרע שהן כלאים זה בזה ויזרעם בכרם דהכי משמע קרא (דברים כ״ב:ט׳) לא תזרע כרמך כלאים לא תזרע שני מיני זרעים שהן כלאים בתוך כרמך, ואם זרעו בכרם לוקה שתים משום כלאי זרעים וכלאי הכרם:
+<b>ומלקיים.</b> אם רואה אותם ומתייאש מלעקרם אסור, אלא שאינו לוקה אלא אם כן עושה מעשה:
+<b>ואסורים בהנאה.</b> דכתיב (שם) פן תקדש, תוקד אש, מלמד שהן טעונים שריפה ואסורים בהנאה:
+<b>אלא ללבוש.</b> והוא הדין להעלות עליו דכתיב (ויקרא י״ט:י״ט) לא יעלה עליך:
+<b>אלא להרביע.</b> להכניס כמכחול בשפופרת, אבל מותר להכניס לדיר ולהעמיד זה אצל זה שני מינים זכר ממין זה ונקבה ממין אחר:
+<b>כלאי בהמה אסורים זה עם זה.</b> כגון הנולדים מן הסוס שאביהן חמור עם הנולדים מן החמור שאביהן סוס. ומתניתין אתיא כמ״ד אין חוששין לזרע האב, דלמ״ד חוששין כל מיני פרדות א׳ הן ומותרים זה בזה. ובירושלמי רצו להוכיח שאסור לרכוב על פרדה מקל וחומר, ומה אם בבגדים שאתה מותר ללבוש זה על גבי זה אתה אסור בתערובתן בהמה שאתה אסור להנהיג זו עם זו לא כל שכן שאתה אסור בתערובתה, ומקשינן והכתיב (שמואל ב י״ג:כ״ט) וירכבו איש על פרדו וינוסו, אצל בני דוד כשנהרג אמנון, ומשנינן אין למדין מן המלכות. תו מקשינן והא כתיב (מלכים א א׳:ל״ג) והרכבתם את שלמה בני על הפרדה אשר לי, ומשנינן ההיא בריה מששת ימי בראשית הויא. ומיהו חזינא להו לרבנן קשישי קמאי דקמן שרוכבין לפניהם על פרדות ואין מוחה בדבר, אלא שמזהירים שלא להנהיג יחד שתי פרדות דשמא אחת מהן נולדה מחמור ואביה סוס, והאחרת מסוס ואביה חמור: 
+
+Mishnah 2
+
+<b>בהמה עם בהמה וחיה עם חיה וכו׳</b> אע״ג דלא תחרוש בשור וחמור (דברים כב) אמר רחמנא, ילפינן שור שור משבת דהוא הדין לכל בהמה חיה ועוף:
+<b>ולמשוך ולהנהיג.</b> למשוך את שדרכו למשוך ולהנהיג את שדרכו להנהיג, גמל ארחיה במשיכה וחמור ארחיה בהנהגה. ומיהו בין בגמל בין בחמור חייב בין מושך בין מנהיג:
+
+Mishnah 3
+
+<b>והיושב בקרון.</b> חייב הואיל ואזלי מחמתיה חשיב כאילו מנהיגן:
+<b>רבי מאיר פוטר.</b> היושב בקרון דלאו מידי קעביד. ואין הלכה כר״מ:
+<b>והשלישית שהיא קשורה לרצועות.</b> אם שני סוסים קשורים בקרון וקשר שם חמור אע״ג דבלא חמור קאזלי אסור, ולא חזינן לחמור כמאן דליתיה: 
+
+Mishnah 4
+
+<b>אין קושרין סוס בצדי הקרון.</b> כשהבקר מושכות בקרון אין קושרין סוס בצדו או אחריו של קרון כדי שילמוד למשוך, לפי שפעמים הסוס שאחר הקרון דוחף את הקרון ומנהיגו בגופו:
+<b>לובדקס.</b> חמור של לוד והוא גדול ועריץ משאר חמורים ודומה לגמל:
+<b>אע״פ שאביהן חמור מותרין זה עם זה.</b> שאביו של זה חמור ואביו של זה חמור. וקמ״ל דלא אמרינן אתי צד סוס ומשתמש בצד חמור וצד חמור משתמש בצד סוס, דכיון דאמותיהן שוות אין חוששין לזרע האב:
+<b>אבל הנולדים מן החמור עם הנולדים מן הסוס אסורים זה עם זה.</b> כיון שאמו של זה ממין החמורים ואמו של זה ממין הסוסים דבתר זרע האם אזלינן והרי הן שני מינים. והלכה כר׳ יהודה: 
+
+Mishnah 5
+
+<b>פרוטיות.</b> מין פרדות שאין אדם יכול לעמוד [עליהן] ולברר ע״י סימנים איזה מהם אמו חמור ואיזה מהם אמו סוס, הלכך אסורין זה עם זה:
+<b>והרמך מותר.</b> שכולם מין אחד ואמם סוס, ובלשון ערבי קורין לסוסיא נקבה רמ״ך, ודומה לו בני הרמכים:
+<b>אדני השדה.</b> חיה הגדלה בשדות, וכמין חבל גדול יוצא מן הארץ שגדלה בו אותה חיה, ושמה ידוע, והוא ידעוני הכתוב בתורה, ומחובר בטבורו באותו חבל היוצא מן הארץ, וצורתו צורת אדם בפרצוף וידים ורגלים ואין כל בריה רשאה לקרב אליו כי הוא הורג וטורף כל הקרב אליו. וכשרוצים לצוד אותו מורים בחצים בחבל עד שנפסק וצועק בקול מר ומת מיד, ואליו רמז באיוב כי עם אבני השדה בריתך:
+<b>מטמא באהל כאדם.</b> דכתיב (במדבר י״ט:ט״ז) וכל אשר יגע על פני השדה, באדם שגדל בשדה:
+<b>הקופד.</b> שרץ שגופו מלא קוצים וכשאדם נוגע בו כופל עצמו ומכניס ידיו ורגליו בבטנו ונעשה ככדור, וקורין לו בלע״ז אריצ״ו:
+<b>חולדת הסניים.</b> חולדה הגדלה בסנה:
+<b>כזית במשא.</b> דמספקא להו אם מין חיה ומטמאה נבלתו בכזית ומטמאה נמי טומאה חמורה במשא לטמא אדם לטמא בגדים כנבלת בהמה טמאה, או מין שרץ הוא ומטמא בכעדשה אבל אינו מטמא במשא כנבלת בהמה אלא במגע כשרץ. ואין הלכה כר׳ יוסי לא באדני השדה ולא בחולדת הסנאים:   
+
+Mishnah 6
+
+<b>שור הבר.</b> שור הגדל במדבר:
+<b>מין בהמה.</b> וחלבו אסור ואינו טעון כסוי, דסברי רבנן עקרו מן הישוב היה אלא שברח למדבר ונעשה שור בר:
+<b>מין חיה.</b> וטעון כסוי וחלבו מותר, קסבר עקרו מן המדבר היה. וסימנים שמנו חכמים להכיר בין בהמה לחיה בשאר חיות נאמרו חוץ משור הבר. ואין הלכה כרבי יוסי:
+<b>כלב מין חיה.</b> נפקא מינה לכותב כל חיה שברשותו לאחר, או למקדיש כל חיה שברשותו:
+<b>ר׳ מאיר אומר מין בהמה.</b> ואין הלכה כר״מ:
+<b>ערוד.</b> חמור הבר:
+<b>ואדם מותר עם כולם.</b> דכתיב (דברים כ״ב:י׳) לא תחרוש בשור ובחמור, אבל אתה חורש באדם ושור, באדם וחמור:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>אין אסור משום כלאים אלא צמר ופשתים.</b> דכתיב (דברים כ״ב:י״א) לא תלבש שעטנז צמר ופשתים. שעטנז כלל צמר ופשתים פרט, כלל ופרט אין בכלל אלא מה שבפרט, צמר ופשתים אין מידי אחרינא לא. וצמר הוא צמר רחלים ואילים בלבד דכתיב (מלכים ב ג׳:ד׳) ומישע מלך מואב היה נוקד והשיב למלך ישראל מאה אלף כרים ומאה אלף אילים צמר, אין לך קרוי צמר סתם אלא צמר אילים אבל שאר צמר צריך ליתן שם לווי, צמר גמלים צמר ארנבים צמר עזים:
+<b>ואינו מטמא בנגעים אלא צמר ופשתים.</b> דכתיב (ויקרא י״ג:מ״ז) והבגד כי יהיה בו נגע צרעת בבגד צמר או בגד פשתים:
+<b>אין הכהנים לובשים לשמש במקדש אלא צמר ופשתים.</b> דבבגדי כהנים כתיב שש ובד, והוא פשתן שעולה בד בבד, כלומר קנה יחידי מכל גרעין ואין שני קנים עולים מגרעין אחד. ובאבנט כתיב תכלת וארגמן ותולעת שני. ותכלת, צמר צבוע בדם חלזון. וארגמן, צמר צבוע בצבע אדום ששמו ארגמן והוא לאכ״א בלע״ז. ותולעת שני, הוא צמר צבוע בצבע אדום שקורין כרמז״י:
+<b>שטרפן.</b> שערבן:
+<b>מותר.</b> לערב עמהן פשתן לפי שצמר רחלים נתבטל ברוב של גמלים:
+<b>וכן פשתן וקנבוס.</b> שנתערבו והרוב מן הקנבוס מותר להביא צמר ולערב עמהם:
+
+Mishnah 2
+
+<b>השיריים והכלך.</b> מינים של משי הן, והכלך גדל בכרכי הים ותבניתו כתבנית הזהב, והוא רך ביותר ודומה לצמר:
+<b>אבל אסורים.</b> דאתי לאחלופי בצמר ופשתים. ומפני שלא היו מצויין ביניהם לא היו מכירים בהן ואתי לאחלופי הלכך אסורים מפני מראית העין. אבל האידנא שהמשי מצוי בינינו והכל יודעים ומכירים בו אין אסור שום מין של משי בצמר או בפשתים, וכן הקנבוס שרי בין בצמר בין בפשתים שהכל מכירים בו:
+<b>הכרים והכסתות אין בהם משום כלאים.</b> לפי שהן עשויין לשכיבה והתורה אמרה (ויקרא י״ט:י״ט) לא יעלה עליך אבל אתה מותר להציעו תחתיך. והני מילי כשהן קשים ורקנים ונתונים על גבי אצטבא אז הן מותרין כשאין בשרו [נוגע] בהם, אבל אם הם רכים או מלאים או אפילו רקנים ומונחים על גבי מטה אפילו עשר מצעות זו על גבי זו וכלאים תחתיהם אסור לישן עליה לפי שנכפפים תחתיו ונכרכים על בשרו:
+<b>אין עראי לכלאים.</b> דלבישת עראי לבישה היא:
+<b>אפילו על גבי עשרה.</b> ואע״פ שאינו נהנה מן הכלאים:
+<b>את המכס.</b> ראיתי לקצת מרבותי שפירשו כגון במקום שהיהודים פורעים מכס למוכס העומד מאליו, ולובש כלאים כדי שלא יכיר שהוא יהודי. ולי נראה לגנוב את המכס לפי שאין אדם נותן מכס מבגדים שהוא לובש. וסתם משנה זו [סברה] דבר שאין מתכוין אסור, ופליגא אאידך סתמא דתנן מוכרי כסות מוכרין כדרכן:   
+
+Mishnah 3
+
+<b>מטפחות הידים.</b> שמנגבים בהם כשנוטלים את הידים:
+<b>מטפחות הספרים.</b> שנותנים על גבי ספר תורה:
+<b>ומטפחות ספג.</b> שמנגב בהם כל גופו אחר שרחץ:
+<b>ר׳ אלעזר אוסר.</b> מטפחות ידים לפי שפעמים מחמם בה ידיו, ומטפחות ספרים פעמים שמשימה בחיקו ומתחמם, ומטפחות הספג פעמים שרואה את רבו ומתעטף בה. והלכה כר״א:
+<b>מטפחות ספרים.</b> המגלחים בני אדם, ופורסים עליהם מטפחת כדי שלא יתלכלכו בגדיהם:
+<b>אסורים משום כלאים.</b> ובהא מודה ת״ק לפי שיש להן בית ראש ולובשים אותן דרך מלבוש, והכי מוכח בירושלמי: 
+
+Mishnah 4
+
+<b>תכריכי המת.</b> שהמת נקבר בהם אין בהן משום כלאים דכתיב (תהילים פ״ח:ו׳) במתים חפשי כיון שמת אדם נעשה חפשי מן המצות:
+<b>ומרדעת חמור.</b> היא קשה יותר מכרים וכסתות, הלכך אפילו בשרו נוגע לא חיישינן שמא תכרך נימא על בשרו. ודוקא כשהכלאים נכרים ונראים בה אבל בגד שאבד בו כלאים לא יעשנו מרדעת לחמור, דחיישינן שמא יקח ממנו טלאי לבגדו, הואיל ואין הכלאים ניכרים: 
+
+Mishnah 5
+
+<b>מוכרי כסות מוכרים כדרכן.</b> לובשים בגדי כלאים להראות לקונה מדת ארכו ורחבו, ובלבד שלא יתכוונו להנאתן. ואע״ג דאם מתכוון איכא איסורא דאורייתא, כי לא מתכוון שרי לכתחילה. וכן הלכה:
+<b>והצנועים.</b> המחמירים על עצמן:
+<b>מפשילין במקל.</b> נותנים המקל על כתפיהם והכלאים מונחים בקצהו ואין כתפיהם נוגעות בכלאים: 
+
+Mishnah 6
+
+<b>תופרין כדרכן.</b> מניחין הכלאים על הברכים ועל השוקים כשהן תופרים: 
+
+Mishnah 7
+
+<b>הברסין והברדסין.</b> שניהם עשויין מצמר ומכסים בה את המטות אלא שאלו דקין ואלו עבין:
+<b>דולמטיקיון.</b> בתי שוקים, קאלצי״ש בלע״ז:
+<b>מנעל הפינון.</b> מנעל שעושות מפסולת הצמר:
+<b>עד שיבדוק.</b> שמא יש פשתן מעורב בהן:
+<b>הבאים מחוף הים וממדינת הים.</b> מחוף הים שהוא במדינת הים:
+<b>שחזקתו מן הקנבוס.</b> משנה זו נשנית בראשונה בזמן שלא היה הפשתן מצוי בכל מקום, אבל בזמן הזה שהפשתן מצוי בכ״מ כולם צריכים בדיקה הלכך הלוקח בגדים תפורים מן הנכרי בזמן הזה לא ילבש עד שיבדוק יפה:
+<b>ומנעל של זרב.</b> מנעלים של עור ומחופים בפנים בלבדים או בצמר עב ומגיעין עד הירך, כעין אותן שקורין בורזקיש בלע״ז ובערבי כופ״ש. ולפי שעשוין לחמם הרגל קרויין של זרב לשון יזורבו נצמתו (איוב ו):
+<b>אין בו משום כלאים.</b> אין חוששין שמא פשתים מעורב בהם: 
+
+Mishnah 8
+
+<b>שוע טווי ונוז.</b> שוע סרוק במסרק ושוע חלק. איש חלק מתרגמינן גבר שעיע:
+<b>נוז.</b> שזור דהיינו ב׳ חוטין שזורין יחד. ועיקר כלאים מן התורה שיהיה הצמר סרוק וטווי ושזור לבדו, וכן הפשתן סרוק וטווי ושזור לבדו, ואח״כ יהיו ארוגים יחדו או מחוברים יחד בשתי תכיפות דהוו כאריג. ומש״ה איצטריך קרא למשרי כלאים בציצית לפי שחוטי תכלת שזורים הם דכתיב פתיל תכלת טווי ושזור, וכן חוט לבן, וכשמחברן יחד בשתי תכיפות הוו כלאים גמורים דאורייתא. והא דתנן הכא אין אסור משום כלאים אלא טווי וארוג שנאמר (דברים כג) לא תלבש שעטנז, לאו למדרש אריג משעטנז דאריג מיחדו נפקא דדרשינן מיניה דאף שתי תכיפות הוי חבור, ולא מייתי שעטנז אלא משום טווי. וראיתי לאחד מרבותינו שפירש שוע טווי הצמר לבד והפשתים לבד, ונוז כלומר ואח״כ נוז דהיינו שניהם ארוגים יחד והכי מתישב לישנא דמתניתין שפיר טפי, והכי משמע בירושלמי ופירושים הרבה מצאתי לרבותי בפירוש שוע טווי ונוז וכולהו אית להו פרכא לבד מהאי דלית ליה פרכא:
+<b>נלוז ומליז.</b> עקום ומעקם דרכי אביו שבשמים עליו. לשון אל ילוזו מעיניך (משלי ג׳:כ״א): 
+
+Mishnah 9
+
+<b>הלבדים.</b> צמר טרוף בלא טוויה ואריגה ועושין ממנו בגד. ואם טרף צמר ופשתים יחד ועשה מהן בגד אסורים מדרבנן, דדוקא מן התורה הוא מצריך שלשתן שוע טווי ונוז אבל מדרבנן בחד מנייהו סגי או שוע או טווי או נוז, והנך כיון שהם שועין אסורים מדבריהם:
+<b>פיו של צמר בשל פשתן.</b> האורגים אחר שמשלימים הבגד רגילים לעשות על שפתו [ג׳] וד׳ חוטין עב כדי שיתקיים הבגד והוא קרוי פיו, ואם הבגד של פשתן אסור לעשות פיו של צמר:
+<b>מפני שחוזרין לאריג.</b> מסבבין את האריג. פ״א דומין לאריג:
+<b>משיחות של ארגמן.</b> יתירים וחבלים של צמר צבוע ארגמן:
+<b>אסורות.</b> לחגור על גבי חלוק של פשתן:
+<b>מפני שהוא מולל עד שלא קושר.</b> שדרכן לחבר במלילה החגור של צמר עם החלוק של פשתן קודם שיקשר בה מתניו:
+<b>לא יקשור סרט של צמר בשל פשתן.</b> שלא יעשה אדם חגורות של צמר וחגורות של פשתן ויקשרם זה בזה:
+<b>אע״פ שהרצועה באמצע.</b> כגון רצועה של עור שמשיחות של פשתן בראשה א׳ ומשיחות של צמר בראשה האחר וכשהוא חוגר בה קושר שני ראשיה של צמר ושל פשתן זה בזה. דאי לאו הכי פשיטא דשרי שהרי מעשים בכל יום דבגדים של צמר משימים תחתיהם עורות טלאים שהם תפורים בפשתן: 
+
+Mishnah 10
+
+<b>אותות הגרדיים.</b> דרך האורגים והכובסים לרשום שם הבעלים על הבגד במעשה רוקם כדי שלא יתחלפו של א׳ בשל חבירו. ואם הבגד של צמר ואותות של פשתן או איפכא אסור משום כלאים:
+<b>תכיפה א׳</b> תחיבה אחת שתחב המחט בבגד פעם אחת בלבד:
+<b>אינו חבור.</b> לטומאה ולטהרה. ואם נטמא אחד מהם לא נטמא חבירו, ואם הזה על א׳ מהם לא הזה על חבירו:
+<b>ואין בה משום כלאים.</b> אם א׳ של צמר וא׳ פשתים וחברם בתכיפה אחת:
+<b>והשומטה בשבת.</b> על מנת לחזור ולתפור פטור, ולא הוי כקורע ע״מ לתפור שתי תפירות דחייב:
+<b>עשה שני ראשיה לצד א׳</b> כגון שהעביר המחט פעם א׳ ולא העביר כל החוט והעביר המחט פעם שנית ונמצאו שני ראשיה לצד א׳ וקשרן, דאם לא קשר שני ראשי החוט יחד אינו מתקיים:
+<b>עד שישלש.</b> שיכניס ויוציא ויחזור ויכניס שלשה פעמים. ואין הלכה כר״י:
+<b>השק והקופה מצטרפין לכלאים.</b> אם חתיכת בגד צמר מחוברת לשק וחתיכת בגד פשתים מחוברת לקופה, וחברן יחד בשתי תכיפות מצטרפות, אע״פ שהן מחוברות לשני כלים, ולא אמרינן האי לחודיה קאי והאי לחודיה קאי ואינן חבור. וה״ה אם מחוברים לשאר כלים דהוי דינן כמו שק וקופה:
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+Bartenura on Mishnah Maaser Sheni
+ברטנורא על משנה מעשר שני
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Maaser Sheni
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+מעשר שני אין מוכרין אותו – even carrying it to Jerusalem since it is holy. And the anonymous Mishnah is according to Rabbi Meir who said that the Second Tithe money belongs to On High [i.e., God].
+אין מחליפין אותו – He should not say to him [his fellow]: Here is wine and give me oil; [or here is] oil and give me wine.
+ואין שוקלין כנגדו – A Selah’s-worth of unconsecrated food in exchange for a Selah’s worth of Second Tithe, because of the despising of the commandment [involved].
+ולא יאמר אדם לחבירו בירושלים – Above we are speaking about outside of Jerusalem, but here it comes to teach us that even in Jerusalem when we purchase with its value food or drink, one is not permitted to exchange them.
+וכן שאשר כל הפירות – Even their fruits of [Second] tithe themselves, for it is not other than a Rabbinic ordinance.
+אבל נותנים זה לזה מתנת חנם – such as when one invites him to eat with him at his table, which are the words of all [opinions] , but to give him an actual gift is prohibited, according to the one who says that a gift is like a sale.
+
+Mishnah 2
+
+אין מוכרין אותו – for we derive [through an analogy made – actually היקש – from two verses in close proximity one to the other] גאולה גאולה – derived from חרמים /property set apart for the priest’s or Temple use. It is stated concerning tithes (Leviticus 27:33): “it cannot be redeemed/לא יגאל ,” and it is stated concerning property set apart for the priest’s or Temple use (Leviticus 27:28): “[But of all that anyone owns, be it man or beast or land of his holding, nothing that he has proscribed for the LORD may be sold or proscribed; "לא ימכר ולא יגאל"[every proscribed thing is totally consecrated to the LORD].” Just as there (in the section concerning tithes) it states that the sale is with him, so too here in the case of proscribed property, the sale is with him.
+תמים חי – And the same law applies regarding that which is slaughtered, as it says, “nothing…may be…proscribed” and is not sold (see Leviticus 27:28 above), whether living nor slaughtered nor unblemished nor blemished, but an unblemished animal, its fat and its blood are offered on the altar and its meat is eaten by its owners in Jerusalem. But a blemished animal – its owners eat it in every place [other than Jerusalem]. And since the Mishnah needed to teach at the end regarding a first-born animal that we sell it unblemished [and] alive, the Mishnah also teaches at the beginning of an unblemished living [animal] that is alive.
+ואין מקדשין בו את האשה – for it is like a sale
+הבכור מוכרים אותו תמים חי – because concerning a first-born, it is written (Numbers 18:17): “[But the firstlings of cattle, sheep, or goats] may not be redeemed; [they are consecrated. You shall dash their blood against the altar, and turn their fat into smoke as a gift for a pleasing owner to the LORD],” but they can be sold.
+ומקדשין בו את האשה – since it is the money of the Kohen, and it is permissible to sell it.
+אסימון – a coin that lacks a shape/form on it, and we do not redeem Second Tithe with it, as it is written (Deuteronomy 14:25): “[you may convert it into money.] Wrap up the money (in your hand) [and take it with you to the place that the LORD your God has chosen],” money that has upon it a shape/form.
+ולא על המטבע שאינו יוצא – as it is written (Deuteronomy 14:26): “and spend the money on anything you want [ - cattle, sheep, wine, or any other intoxicant, or anything you may desire…,” except for money that is not current use, for he is not able to purchase with it anything that he wants.
+ולא על המעות שאינן ברשותו – such as the case where his purse fell into the Great Sea (i.e., Mediterranean Sea), he is not able to redeem [his] Second Tithe with the monies that are within it, for he must hire someone who sails over the sea to remove it.
+
+Mishnah 3
+
+הלוקח בהמה לזבחי שלמים – from the monies of the Second Tithe, for this is the main object of the commandment of the monies of Second Tithe – to purchase from them peace-offerings, as we derive by a Gezerah Shavah/an analogy between two laws established on the basis of verbal incongruities in the text, as we derive from [the usage of[ שם שם from Mount Ebal (see: Deuteronomy 27:4-5 and Joshua 8: 30,32: “[Upon crossing the Jordan, you shall set up these stones, about which I charge you this day, on Mount Ebal, and coat them with plaster]. There/שם, [too, you shall built an altar to the LORD your God…..]” and “[At that time Joshua built an altar to the LORD, the God of Israel, on Mount Ebal….and] there/שם, [on the stones, he inscribed a copy of the Teaching that Moses had written for the Israelites].”
+וחיה – which is not worthy for offering, and was purchased from the monies of the Second Tithe to eat desired meat, that is to say, non-sacred [meat].
+יצא העור לחולין – and you do not have to eat its monetary value in Jerusalem.
+יצא הקנקן לחולין – and it is not necessary to sell it and to eat its monetary worth in the holiness of the [Second] Tithe in Jerusalem. And these words [apply regarding] when the seller and buyer are common people and they don’t desire anything other than meat to eat and wine to drink , but if one of them was an artisan who prepares hides, or [someone] who crafts earthenware [vessels] that now surely thinks of (literally, “puts his eye upon”) on hides or jars, he is like one who buys this for himself and the other who buys for himself – and they don’t fulfill [the Mitzvah in a state of being] non-sacred.
+התמד – the refuse of grapes when he placed water upon them
+אינו נקח בכסף מעשר – for they are considered like water and we require fruit, from fruit or what is grown in the ground.
+נקח בכסף מעשר – for since it has soured, it is considered food, and we put upon it three and we find [that it becomes] four.
+
+Mishnah 4
+
+הלוקח חיה לזבח שלמים – for a sacrifice cannot come from a wild-beast, as it is written (Leviticus 1:2): “[Speak to the Israelite people, and say to them: When any of you presents an offering of cattle to the LORD, he shall choose his offering] from the herd or from the flock.”
+ובהמה לבשר תאוה – But the Sages decreed that they should not purchase cattle from the monies of the Second Tithe, but [only] peace-offerings, because originally, it was permissible to purchase cattle for meat that you may desire; but since everyone would purchase cattle for meat that you may desire, and they exclude it from being on the altar, they retracted and said that [cattle] should not be purchased.
+אין העור יוצא לחולין – that is to say that it is not in this category that the hide should go to non-sacred purposes, but rather, he did not purchase for [Second] Tithe neither wild-beast nor cattle, for it became like someone who purchases a bull for ploughing with the monies of [Second] Tithe, for he did not purchase [Second] Tithe.
+לא יצא הקנקן לחולין – since they had the custom of selling the wine without the jar.
+לא יצאו דמי הכלי לחולין – because it was the practice to sell it without the jar.
+
+Mishnah 5
+
+הלוקח מים ומלח – water and salt are not purchased with the monies of Second Tithe, as it is written (Deuteronomy 14:26): “And spend the money on anything you want”– a generalization – “cattle, sheep, wine, or other intoxicant,” – a specification – “anything that you may desire” – another generalization; “if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification.” Just as the specification is explained as something that is food or grows in the ground, but cattle and sheep grow from the plants which are things that grow in the ground, and from something that is detached, and something that is preserved until one leads them to Jerusalem – even all things that are food and grow in the ground and are detached, and something that is preserved, which excludes water and salt, even though they are food, but are not [something] grown in the ground, and excludes produce that are attached to the ground that are not detached, which excludes produce that has become rotten before it arrives in Jerusalem, which is not something preserved. For all of these are not purchased with the monies of [Second] Tithe.
+לא קנה מעשר – and the holiness of [Second] Tithe does not take effect on something that is purchased, and were not fulfilled through the use of [Second Tithe] monies for non-sacred [foods].
+הלוקח פירות שוגג – for he did not know that from [Second] Tithe monies he was purchasing them.
+יחזרו דמים למקומן – the seller takes his produce/fruits and returns the monies, because it is like a fraudulent purchase, and if the purchaser had known that they are [Second] Tithe monies, he would not have purchased with them this produce/fruits, because of the painstaking preparations on the way, and because he erred inadvertently, the purchase is nullified.
+
+יעלו ויאכלו במקום – (Deuteronomy 14:24): “in the place where He will choose [to establish His name],” that is to say, Jerusalem.
+ואם אין מקדש ירקבו – for the thing purchased with the monies of [Second] Tithe are not redeemed purely in a place distant [from Jerusalem], as it is taught in the Mishnah further on in Chapter three.
+
+Mishnah 6
+
+תקבר ע"י עורה – with its hide, because its hide is also prohibited.
+
+Mishnah 7
+
+אין לוקחין עבדים וקרקעות – because they are not food, and the All-Merciful said: (Deuteronomy 14:26): “…cattle, sheep…[or anything you may desire]. And you shall feast there…”
+יאכל כנגדן – corresponding to the Second Tithe monies that he expended on these things, he should spend from his own [funds] and purchase something that he eats and consume it in the holiness of [Second] Tithe in Jerusalem. And here we are speaking about when the seller fled and because of this, , [the Mishnah] did not teach that he should return the monies to their place. Alternatively, our Mishnah is speaking of someone who did this on purpose/willfully, but if he had done so inadvertently, he should return the monies to their place.
+קיני זבים וקיני זבות – two doves or two pigeons that the men and/or women afflicted with a flux/gonorrhea are obligated to bring, and we establish/hold that anything that is obligatory should not come from other than the non-sacred, for a person does not repay his liability with Second Tithe monies.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+מעשר שני לאכילה ולשתיה – As it is written (Deuteronomy 14:26): “[And spend the money on anything you want] – cattle, sheep, wine, or other intoxicant,[or anything else you may desire]. And you shall feast there…” And drinking is included with eating and anointing is like drinking, as it is written (Psalms 109:18): “[May he be clothed in a curse like a garment,] may it enter his body like water, his bones like oil.”
+לאכול דבר שדרכו לאכול – for if he purchase bread with the monies of [Second] Tithe and it grew moldy, wine and it became sour, a [cooked] dish and it began to smell badly, we do not require him to eat something that he ordinarily would not eat in order not to waste monies of the Second Tithe. Alternatively, if he requested to eat a species of living, moist beets or a cup of living wheat, we do not listen to him, since it is not our manner to eat them as such.
+אין מפטמין את השמן – to put within it roots and the heads of spices, because they absorb the oil and go to ruin as the roots are not eaten.
+אין לוקחין בדמי מעשר שני שמן מפוטם – because since we require something that is of equal value for every person, and this is not other than for the delicately reared and those who are indulged.
+אבל מפטם הוא את היין – to make it wine mixed with honey and things similar to them.
+נפל – honey or spices [fell] into the wine of Second Tithe when it is outside of Jerusalem, improving them (i.e., they grew in value), they divide the improvement according to its sum; for example, if the wine is worth two Sela, and the honey and/or spices are worth a Sela, and they increased in value, and stood at four Sela, he redeems the wine for two Selaim and two-thirds of a Sela.
+קפלוטות – leek-green stuff; PURSH in the foreign tongue.
+השבח לשני – and he redeems the bread at its equivalent value, and we do not divide the increase [in value] to the non-sacred trees, but rather, all of the improvement goes to the Second Tithe since the improvement in trees is not that well recognized in sustenance.
+כל ששבחו ניכר – that the improvement in the non-sacred [produce] is recognized in Second Tithe when they added the non-sacred [produce] on the [Second] Tithe by measure and/or by weight, but if they did not add other than in taste, even though its value raised in price on account of the taste, this improvement is not recognized.
+
+Mishnah 2
+
+ר:ש אומר: אין סכין – He thinks that oil of Second Tithe is not given for anointing but only for eating alone.
+אם הקל בתרומה – as you admit that it is permitted for anointing, as it is taught in the eighth chapter of [Mishnah – Tractate] Shevi’it (see Mishnah 2), and similarly with Terumah and similarly with Second Tithe, and we do not disregard Terumah/heave-offering.
+שהקל בכרשינין ובתלתן – of Terumah/heave-offering more than with Second Tithe, as we require to say further on, therefore, it is a law also that we will be lenient with anointing concerning Terumah, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+תאכל צמחונים – when they are moist vegetables and he should not leave them alone until they grow and they will not be appropriate for eating, but Terumah can be eaten whether as buds (directly from the capsules before they are dry) or as dry.
+ב"ש אומרים: כל מעשיה בטהרה – even though fenugreek is not a complete food, and Terumah does not apply to it other than for the fact that it is eaten by some people, therefore, it is eaten in defilement; nevertheless, according to the School of Shammai, it is necessary that all of its preparations must be done in cleanness/purity, and with washing of the hands according to the law of all the rest of Terumah foods, for whomever comes in contact with them must first wash their hands. And the reason is in order that they would know that they are Terumah and that they should not be fed to foreigners (i.e., non-Kohanim).
+חוץ מחפיפתה – hat without washing of the hands, one can comb the head with it, for it was their practice to comb their heads with fenugree.
+כל מעשיה בטומאה חוץ משרייתה – [steeping it] in water, that it is necessary to steep/soak them in ritual purity, for if he steeps them without the washing of the hands, their steeping makes them fit to receive impurity. And he defiles them immediately in his hands, and they forbade this alone because of the recognition in order that they would know that it is Terumah/Priest’s Due.
+
+Mishnah 4
+
+כרשיני – In the Arabic language, KARS’NA, and they are not food for humans other than in an emergency in the years of famine.
+ונכנסים לירושלים ויוצאים – Even though that with the rest of produce, we hold that Second Tithe that goes into Jerusalem, one is not able to take it out from there, concerning vetches/horse-beans, they were lenient.
+יתחלקו לעיסות – and they are not like the rest of [Second] Tithe that was became impure that we redeem them and even in Jerusalem, but vetches/horse-beans, since they are not human food, we don’t redeem them, as Rabbi Tarfon holds, we don’t redeem the sanctified things to feed them to dogs. Therefore, we divide them among pure lumps of dough of Second Tithe and we place in each lump of dough from these vetches/horse beans that were defiled a little bit by a little bit less than the size of an egg, for he who eats [a quantity] less than the size of an egg is not defiled from others nor does he defile others and as such he eats them.
+וחכ"א יפדו – like the rest of Second Tithe [they should be redeemed] and the Halakha is according to the Sages.
+שורין – [soak them] in water and rub them into the meat in ritual purity, with the washing of the hands, since [one’s mere] hands are second-degree of Levitical uncleanness which invalidate the Priest’s due.
+ומאכילין – to cattle
+יאכלו צריד – (See also, Mishnah Eduyot, Chapter 1, Mishnah 8) [The word צריד ] is the language of “dry matter,” such as the dry-matter of meal offerings (Tractate Pesahim 20a), which is the place of the meal-offering where the oil did not reach it; that is to say, it should be eaten dry, so that liquid should not be upon them at the time of eating, in order that they would be not recognized as susceptible to receive defilement.
+כל מעשיהם בטומאה – and even soaking. But the Halakha is not according to Rabbi Akiba.
+
+Mishnah 5
+
+מה שליקט ליקט למעשר – All of whatever he harvests, all of it goes to [Second] Tithe until he completes [what he needs] for the [Second] Tithe monies, and he gives it and states: “If all of what I have harvested are monies for [Second] Tithe,” that is good, and if not, those of [Second] Tithe that are left over shall be redeemed with those.
+ואם בלל וחפן – if he did not harvest those one by one from here and from there, but rather, they were mixed up and combined and he took from them a handful’s worth.
+לפי חשבון – that if for this one – there is a Maneh (i.e., one-hundred) and for the other one, two hundred, he gives to this one of the Maneh a third and to that one of two-hundred two-thirds.
+
+Mishnah 6
+
+שנתערבו – and he wishes to remove that which is non-sacred produce outside of Jerusalem.
+מביא בסלע מעות – of copper which have on them a form/shape, that are worth a silver Sela.
+ובורר את היפה שבהן – that are on the two Selas, and he redeems these monies with it (i.e., the better of the two) and redeems these coins for it, and the second Sela and the rest of the monies are non-sacred.
+מדוחק – when he is pressed and he cannot do it in another way.
+ולא שיתקיים כן – and the copper monies should remain as [Second] Tithe, but he goes back and redeems them for silver. And if a difficulty arises and for what does he bring monies for a Sela, he should take one of the Selas that were combined and say: If this is of [Second] Tithe, it is well, and if not, the second which is of [Second] Tithe will be redeemed for it. And if one of them is permitted for him to purchase and to make a condition, we are suspicious that perhaps he will come to take one of them without a condition made on it.
+
+Mishnah 7
+
+לא יעשה אדם סלעיו דינרי זהב – Silver Selahs that he has from Second Tithe monies, he should not make into golden denars, lest he delay their being brought up [to Jerusalem] until he can exchange his Selahs and will be interrupted from going up [to Jerusalem] for the Festival. But the School of Hillel holds that we do not make this decree.
+
+Mishnah 8
+
+הפורט סלע ממעות מעשר שני – He who has copper coins of Second Tithe and comes to change the money into a silver Sela to bring up to Jerusalem because of the burden of the way.
+ב"ש אומרים בכל הסלע מעות – if he comes to change them (i.e., the monies), he can change all of them and give them for the entire Sela.
+וב"ה אומרים – he cannot change other than half of them, for the coins are spent in Jerusalem and when he comes there, for he will need coins immediately to buy the needs of the meal, and if everyone runs to the money-changer to change [monies], the coins will go up in value and will be found that the Second Tithe [monies] are lost. Therefore, they should carry coins with them to spend on a part [of his needs] and when they run out, he should change from the silver that is in his hand, little by little.
+שקל – which is one-half of a Sela.
+אין מחללין כסף ופירות על כסף – Whomever has one-half of a silver denar of [Second] Tithe and produce of {Second] Tithe worth one-half denar, he should not combine them together to redeem them on the denar.
+וחכמים מתירין – for in that manner, via a combination of produce, since he only has one-half of a silver denar. But, to redeem a silver dinar and produce which are worth a dinar on half-a sela which is two denarim, the Sages agree that we don’t redeem them. And the Halakha is according to the Sages.
+
+Mishnah 9
+
+הפורט סלע של מעשר שני בירושלים – he would exchange the Sela that is in his hand and takes coins to spend them for the needs of the [Second] Tithe meal.
+ב"ש אומרים – if he comes to exchange all the Selas that are in his hand for monies, he should exchange [them].
+ובית הלל אומרים – he should not exchange other than half, lest he not stay in the city until he spends all of them. And he should deposit them in the city until another Festival, for the coins become moldy/decay, and he returns and exchanges them for Selas, it will be found that the money-changer earns double and the Second Tithe [monies] lose [value].
+ודנין לפני חכמים – Shimon ben Azzai and Shimon ben Zoma and Hanan the Egyptian.
+בשלשה דינרין כסף ובדינר מעות – The Sela is [worth] four denars, and when he comes to exchange the Selah, he will not receive anything other than one denar in coins and three denarim will be silver.
+רביעית כסף ברביעית מעות – The fourth denar of silver, he shall not take other than one-quarter copper coins, and three-quarters silver, so that is found that he takes only one out of a sixteenth of a Sela. -
+ארבעה אספרי כסף – A denar is equal to five Aspers, and this coin is [found] in Greece and until today, we call it Aspero. It is found that the Sela is worth 20 Aspers, and when he redeems the denar, he redeems it for four silver aspers and one of copper. It is found that he takes one copper out of twenty for a Seal alone.
+יניחנה בחנות ויאכל כנגדה – he should redeem at all on the coins, let he forget and make them non-sacred. But he leaves the Sela with the store-keeper and consume its value until it is completely used up. But the Halakha is not according to any [of the opinions mentioned] but the School of Hillel alone.
+
+Mishnah 10
+
+מקצת בניו טמאין ומקצתן טהורים – and he (i.e., the father) wishes that they should drink from one pitcher, and those who are ritually impure are prohibited [to consume] wine bought with the monies of [Second] Tithe.
+מניח את הסלע ואומר – What those who are ritually pure will drink from the wine, when they drink, this Sela should be given in exchange from now. It is found, that what the ritually pure drank was [Second] Tithe, and what the ritually impure drank was non-sacred; but non-sacred and Second Tithe do not combine with each other, and the wine is not sacred with the sacredness of [Second] Tithe, but when they will drink it, the wine that they drank alone will retroactively return to be [Second Tithe].
+
+Chapter 3
+
+
+
+Mishnah 1
+
+לא יאמר. לחלק – that you should take a portion of them, because it is placed upon him to bring his [Second] Tithe to Jerusalem, and it is found that he pays his debt from Second Tithe.
+העלם שנאכלם ונתה – for it appears that he is inviting him to eat with him, and this is permitted.
+אבל נותנים לזה לזה מתנת חנם – it is explained above at the beginning of the first chapter (Mishnah 1).
+
+Mishnah 2
+
+מפני שהוא ממעט באכילתו – for heave-offering is forbidden to one who has bathed but must wait until sunset to be perfectly clean and to foreigners (i.e., non-Kohanim).
+ורבי שמעון מתיר – who holds that it is permitted to bring holy things to the house of defilement/blemish.
+מה אם היקל בזבחי שלמים – that one purchases peace offerings with the monies of Second Tithe, and even though he lessens his eating [of them] for they are able to become rejected in consequence of an improper intention on the part of the officiating priest and the remnant [which are portions of sacrifices left over beyond the legal time and bound to be burnt] which become impure, shall we not be lenient concerning the heave-offering to purchase it with the monies of Second Tithe which do not have the laws of improper intentions on the part of the officiating priest and the remnants of sacrificial portions left over beyond the legal time nor the law of impurity, for not all the things that make that which is holy impure make the heave-offering impure. And the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+מי שהיה לו מעות – of Second Tithe, and he must with them unconsecrated things that are not for eating, drinking or anointing.
+ולחבירו פירות – of unconsecrated produce and he wants to do a favor for him, that he should redeem the monies of Second Tithe for his produce.
+אוכל פירותיו בטהרה – for the sanctity of [Second] Tithe takes effect on the produce and he must eat them in purity.
+ולא יאמר כן לעם הארץ – who is suspected of eating produce of [Second] Tithe in defilement.
+אלא בדמאי – such as if those monies of Second Tithe were of דמאי/suspicion as to the tithes therefrom being taken properly, or whether it is permissible to say this even to an עם הארץ/ignoramus/illiterate, lest the monies were not [Second] Tithe.
+
+Mishnah 4
+
+ומעות במדינה – and the Monies of Second Tithe outside of Jerusalem [in the country] and he requires them, and it tells us that there is no need that the produce and monies should be in one place. And in addition, our Mishnah teaches us that even though the produce of Second Tithe cannot be redeemed in Jerusalem, the monies of Second Tithe can be redeemed in Jerusalem.
+
+Mishnah 5
+
+מעות – of Second Tithe
+נכנסות לירושלים ויוצאות – for the sacred precincts [of Jerusalem] retain the monies in the same manner that they retain the produce.
+אף הפירות נכנסים ויוצאים – and specifically to take them out to grind them and to back them and afterward to return them to Jerusalem, Rabban Shimon ben Gamaliel permits this, because more [produce] they would take them out to grind and to bake outside of Jerusalem, than from what is in Jerusalem itself. And the first Tanna also prohibited this. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 6
+
+שנגמרה מלאכתן – for tithing, as is taught in the first chapter of [Tractate] Maaserot (Mishnah 5): “When is their harvesting time to make them liable for tithing?”
+ועברו בתוך ירושלים – while they were still forbidden eatables, pending the separation of Levitical and priestly gifts (טבל).
+יחזור מעשר שני שלהן – he should return their Second Tithes, for he holds that gifts that were not separated as offering (i.e., to be consecrated), are also like those which were consecrated, the sacred precincts [of Jerusalem] have retained it (and it cannot be redeemed and taken out of Jerusalem again – see Makkot 19b) for Second Tithe.
+ושלא נגמרה מלאכתן – such as baskets of grapes for the vat for wine pressing, etc., but baskets of grapes for eating, have been completely harvested.
+למוקצה – a place where we spread the dates out to dry which is called the storage of fruits/מוקצה.
+רבי שמעון בן יהודה אומר וכו' – He thinks that according to the School of Hillel, gifts that were not separated as offering (i.e., to be consecrated) are not like similar to those which were consecrated; alternatively, even if they were similar to those consecrated, these words refer to [the matter] of the remainder of things, but since the matter of the sacred precincts [of Jerusalem] retaining them is Rabbinic, the School of Hillel is liberal. But the Halakha is according to Rabbi Shimon ben Yehuda, for the Schools of Shammai and Hillel did not disagree other than on fruit which had not completely harvested, according to the words of the First Tanna/teacher of the Mishnah.
+והדמאי – eatables forbidden pending the separation of sacred gifts that had been doubtfully tithed.
+נכנס – to Jerusalem
+ויוצא ונפדה – outside of Jerusalem after it had left, and one is not required to return it [to Jerusalem]. And this concluding segment of the Mishnah, according to the first teacher [of the Mishnah] is necdssary and is according to the School of Hillel.
+
+Mishnah 7
+
+בפנים – from the wall [towards the inside]
+ונוטה לחץ – towards the wall of Jerusalem
+מכנגד החומה ולפנים כלפנים – for between the branches of the tree or the root of the tree which is against the wall and inside is considered like it is inside [the wall] and we eat there the Second Tithe and do not redeem it; and between the branches of the tree and the root which is against the wall and outside is considered as outside, and we redeem there the Second Tithe and do not eat it. And this is what is taught in the third chapter of Ma’aserot (Mishnah 10) and in Jerusalem, everything follows after the branches, that is to say, even after the branch.
+בתי הבדים – [in the building containing the tank and all implements for pressing olives] which stores in them oil, and they would regularly make these buildings in the walls of the capital.
+שפתחיהן לפנים – [inside] from the walls of Jerusalem and those are outside the walls of Jerusalem
+מכנגד החומה ולפנים כלפנים – and we eat there the Second Tithe and the lesser holy things, and we don’t redeem Second Tithe there.
+מכנגד החומה ולחוץ כלחוץ – and we do not eat Second Tithe and holy things there, but we redeem Second Tithe there.
+
+Mishnah 8
+
+הלשכות בנויות בקודש – in the Temple courtyard
+ופתוחות לחול – to the Temple Mount
+וגגותיהן קודש – and this is that their roofs were even to the surface of the Temple courtyard, such as that the Chamber of the Temple treasury for congregational sacrifices was on the slope of the [Temple] Mount, for if their roofs were not even to the surface of the Temple courtyard, we hold that the upper chambers and the roofs were not sanctified.
+תוכן קודש – for the slaughtering of lesser holy things, and for the eating of the Holy of Holies and to be liable for them because of defilement.
+
+Mishnah 9
+
+באב הטומאה – a reptile and something that died of itself and similar things.
+בולד הטומאה – this offspring/secondary cause of the defilement as it is taught in our Mishnah is not the offspring of a defilement that came in contact with the original/direct causes of Levitical uncleanness which is impure from the Torah, but the offspring/secondary cause of defilement is from the Rabbis, such as that which came in contact with utensils that were defiled by liquids.
+יפדה – of Second Tithe that was defiled, we redeem it even in Jerusalem, as it is written (Deuteronomy 14:24): “[Should the distance be too great for you,] should you be unable to transport them….” And there is no שאת/transport other than food, as it is written (Genesis 43:34): “Portions were served them from his table; [but Benjamin’s portion was several times that of anyone else]…”.
+ויאכל הכל בפנים – that they don’t say we saw Second Tithe that entered into Jerusalem and also went out, because there is a “voice” for [Second] Tithe that leaves, but we should not be fear that when he redeems it, lest they say, “We saw Second Tithe that was redeemed in Jerusalem,” for there is no “voice” for that which is redeemed.
+חוץ משנטמא באב הטומאה בחוץ – for since it entered when it was impure, the partition does not absorb it.
+חוץ משנטמא בולד הטומאה בפנים – but if it had been defiled with the offspring/secondary cause of the defilement outside [of Jerusalem] even though it was defiled with the offspring/secondary cause of the defilement according to the Rabbis, but from the Torah it is pure, he should eat it outside. And in the Jerusalem Talmud, he establishes it like the case where they brought them in on the condition that the partitions would not absorb it, but if he did not make the condition, since it came into [Jerusalem], behold it is pure according to the Torah and he can eat it inside [Jerusalem].
+
+Mishnah 10
+
+הלקוח בכסף מעשר שני – produce that was purchased from the monies of Second Tithe
+יקבר – since its commandment had been completed and he purchased produce from the Second Tithe monies, he does not have to further redeem it.
+שכן נפדה טהור ברחוק מקום – for Second Tithe that is pure, we redeem it outside of Jerusalem, as it is written (Deuteronomy 14:24): “….because the place [which the LORD your God has chosen to establish His name] is far from you….” But that which is purchased with [Second] Tithe money is not redeemed outside of Jerusalem when it is pure, as it is taught in the Mishnah of the first chapter (Mishnah 6), “but if wittingly, it must be brought to the place (i.e., Jerusalem) and eaten there. And the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 11
+
+על ידי עורו – with its hide
+ר' שמעון אומר: יפדה – and in this they disagree, for the first Tanna holds that we do not redeem the the holy things to feed them to dogs, and Rabbi Shimon holds that we redeem the holy things to feed them to dogs. But the Halakha is not according to Rabbi Shimon.
+לקחו חי ושחטו ונטמא יפדה – Here, Rabbi Yehuda does not dispute as he disputed about produce that was purchased with the [Second] Tithe money and were defiled, for since it was purchased alive, he lacks the distance [from the Place (i.e., Jerusalem) because he can carry it in any place that he desires. Therefore, it is like Second Tithe itself, and it is redeemed when it becomes defiled in the same manner that Second Tithe is redeemed when it is defiled.
+רבי יוסי אומר יקבר – for he is more stringent that Rabbi Yehuda as he holds that even though he purchased it alive, its law is that it is like produce purchased with the money of [Second] Tithe.
+לקחו שחוט ונטמא הרי הוא כפירות – And just as the first Tanna and Rabbi Yehuda disagreed above concerning produce purchased with [Second] Tithe money, so too they disagree on this.
+
+Mishnah 12
+
+המשאיל קנקנים למעשר שני – A person who lends his wine-vessel to bring in wine in them as he already called it by name “Second Tithe.” (see Ma’aser Sheni, Chapter 4, Mishnah 7)
+אע"פ שגפן – that he closed their mouths with a stopper after he filled them.
+לא קנה מעשר – the wine-vessel was not seized in the holiness of [Second] Tithe.
+זלף לתוכן סתם – when he brought in wine of produce prior to the separation of priestly and Levitical gifts.
+עד שלא גפן – if he called it by the name, “Second Tithe” before he closed them with a stopper.
+אם משגפן – if after he closed them with a stopper, he called it by the name, “[Second] Tithe.”
+קנה מעשר – the wine-vessel is seized in the holiness of [Second] Tithe and it requires being redeemed for private use like wine, if he comes to redeem it with silver [money].
+עולות באחד ומאה – we are speaking about Priest’s due, if a wine vessel of Priest’s due [wine] was combined with one hundred non-sacred wine-vessels [filled with wine] and their mouths had not been closed with a stopper we consider it as if all of them became combined one with the other, and are neutralized in one-hundred and one according to the law of Priest’s due that was combined with non-sacred [wine].
+משגפן מקדשות בכל שהן – and even one in one-thousand is not neutralized and all of it should be sold to a Kohen for the monies of Priest’s due, except for the one of them that Kohen takes without money.
+עד שלא גפן תורם מאחת על הכל – and it is considered to be brought near.
+
+Mishnah 13
+
+מפתה ומערה לגת – if he comes to dedicate from one on the entire after he had sealed them up, he must empty them into the wine-press.
+ואינו צריך לערות – and it is enough for them with the opening as it was at first
+בד"א – for if after he sealed it up, he called it by the name [Second Tithe], the [Second] Tithe acquired the wine-vessels.
+במקום שדרכן למכור סתומות – that in the same manner in Jerusalem, the wine-vessel is secondary to the wine as it is taught in the Mishnah above in the first chapter (Mishnah 3). Therefore, he has also - acquired [Second] Tithe in the country (i.e., outside of Jerusalem and the Temple).
+אבל במקום שדרכן למכור פתוחות לא יצא הקנקן לחולין – in Jerusalem. Therefore [in the country] he also did not acquire [Second] Tithe.
+אבל אם רצה להחמיר על עצמו למכור במדה – Whomever purchases wine with the monies of Second Tithe in Jerusalem, when the seller comes to sell, if he wants to be stringent with himself and said: “Such-and-such wine with a measure I sell to you for such-and-such monies.
+יצא קנקן לחולין – and even if the wine-vessels are closed.
+This is how we read it (the Mishnah): ר"ש אמור אף האומר לחברו יין זה אני מוכר לך חוץ מקנקנים יצא קנקן לחולין – And in the Jerusalem Talmud it explains it that Rabbi Shimon refers to that which was taught in the Mishnah above that if he sealed [it], he called it the name “[Second] Tithe}. And we learn that Rabbi Shimon specifically calls all the wine in the wine-vessel by the name “[Second] Tithe,” but if he said: “All he wine is [Second] Tithe except one-fourth, even though when he comes to to measure for his friend that one-fourth, he said to him: “This wine I sell to you except for the wine-vessel that I want to leave for the [Second] Tithe that is in it, nevertheless, the wine-vessel was not made secondary to the Second Tithe, and the wine-vessel is expended for a non-sacred purpose and he does acquire [Second]Tithe.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+המוליך – specifically he transgressed and carried. For ab initio, it is prohibited to carry it from place to place, but [rather], he must redeem it in its place or bring it up to Jerusalem.
+כשער מקומו – like the market price of the place that he is in at the time of the redemption, whether lenient or stringent.
+השבח לשני – what they are worth more in the city, the [increased] profit/gain belongs to the Second Tithe. And what he expended to bring them from the field to the city, he has pay from his estate.
+
+Mishnah 2
+
+פודין מעשר שני – he can redeem it if he wants according to the cheap market price, as it explains further on.
+
+לא כמות שהוא מוכר – that he sells it at a high price, at more than he had purchased it.
+כמות שהשולחני פורט – one who comes to redeem pennies /Perutot of the [Second] Tithe by the Sela (= to two shekels, we calculate the Sela with many Perutot, like this money changer when he comes to purchase Perutot from people , and give to them a Selah that he purchases with many Perutot.
+ולא כמות שהוא מצרף – when the money changer gives small change to people in exchange for a Selah (coin of larger value) , he gives them less.
+אכסרה – [in a lump/measuring by sight] not by measure nor by weight, but rather how much he gives in this pile or these handfuls.
+על פי אחד – with an estimation he takes one
+על פי ג'  –  through experts in estimation, and even if one of them is an idolater, and even if one of them is an owner.
+קרם – began to leaven/sour, and another reading is that it developed a pungent taste/soured/קסס – and an example of this is in Bava Batra 93b (also Tosefta Bava Batra 6:6): I accept upon myself ten casks of pungent wine for every one-hundred.
+
+Mishnah 3
+
+מפני שהוא מוסיף חומש – As it is written (Leviticus 27:31): “If anyone wishes to redeem any of his tithes, [he must add one-fifth to them].” On his own [tithes] he adds one-fifth, but not on those of his fellow.
+האיסר – The Issar is one ninety-sixth of a Sela.
+מפני שהוא מוסיף על הקרן – and the addition of any amount of the principal is preferred, since upon the one-fifth, one can get around the law with an artifice as its taught in the Mishnah (4) further on.
+ובין שנתן לו במתנה – the produce that requires the separation of Levitical and Priestly shares, before one can partake of them, before he separated from them the tithes, he gave him a gift, and even if the Second Tithe of another was separated, we establish according to the one who said that it {Second Tithes] are the money of the All-High (i.e., God) and are not given as gifts.
+
+Mishnah 4
+
+לעבדו ולשפחתו העברים – for their bodies are not purchased (i.e., “owned”)
+ופדה לך – through them – the Second Tithe for yourself.
+מפני שידן כידו – for what the servant purchased, the Master purchased. And his minor son also, what he possesses and what he finds [belongs] to his father.
+
+Mishnah 5
+
+היה עומד בגורן – and he desires to act with subtlety/get around the law by an artifice and to redeem the Second Tithe without [adding] the one-fifth.
+ואין בידו מעות – in order that he can give them to his fellow, who will redeem with them the Second Tithe without the one-fifth.
+הרי הפירות האלו מתונים לך במתנה – and specifically, that he gave them to him while they were eatables forbidden pending the separation of sacred gifts, prior to his separating the Second Tithe, as we explained above.
+
+Mishnah 6
+
+משך ממנו מעשר בסלע – A person who sells Second Tithe, in order to make it profane via the monies [acquired] through the sale, and that the monies will be seized for the holiness of the [Second] Tithe, for in this manner, it is permitted to sell it. And as it is taught in the first chapter [Mishnah 1], we don’t sell it, that is to carry it to Jerusalem and not so that the monies will be seized in the holiness of [Second Tithe]. For when he “pulled” the [Second] Tithe to formally acquire it, it was worth a Selah, but he did not have sufficient time to give the money until it stood at two [Selas]. And the [Second] Tithe does not become non-sacred produce until he gives the monies to the seller.
+נותן לו סלע – for since he acquired it through “pulling,” and the purchase gains a Sela when it becomes more expensive. But he must redeem it according to the current market price of two Selas. For the [Second] Tithe does not become non-sacred produce until he gives the monies to the seller. But the one Sela’s worth of Second Tithe is his and he consumes it in Jerusalem.
+עד שעמד בסלע – and he must give to the seller two Selas that he acquired it through “pulling,” and it is redeemed with one Sela according to the current market price. Therefore, he gives him the monies of a Sela from the monies of his non-sacred produce. And through that, the [Second] Tithe is redeemed. But the second Sela he he gives him from the monies of his own Second Tithe like someone who repays his loan obligation from the monies of Second Tithe, because at the outset of the transaction, he was standing for the fact that the seller would consume two Selas-worth in Jerusalem if it did become cheaper in price.
+אם היה עם הארץ נותן לו מדמיו – for if the seller was an ignoramus (i.e., who probably did not tithe), he gives him two Selas from the monies of his non-sacred produce, for we do not transfer monies of [Second] Tithe to an ignoramus. And there are those who read this – from doubtfully-tithed produce, if he has the [Second] Tithe monies from doubtfully-tithed produce, he gives him one Selar from those monies and transfers the monies of the doubtfully-tithed produce to the ignoramus.
+
+Mishnah 7
+
+ולא קרא שם – he did not say: “this is [the] redemption-money for the Second Tithe.”
+צריך לפרש – this is its redemption-monies, and the Halakha is according to Rabbi Yossi.
+ולא פירש – he did not say, “This is your Jewish bill of divorce,” or “Behold you are betrothed to me.”
+ר' יוסי אומר: דיו – since they were dealing with the same matter and amidst those things , he stood and divorced [her] or betrothed [her], there is no need to explain, and the Halakha is according to Rabbi Yossi.
+
+Mishnah 8
+
+המניח איסר – to be redeemed upon the produce of Second Tithe, and it was already redeemed.
+ואכל עליו חציו והלך למקום אחר – and he carried the Issar with him, and there it is worth a Pundiyon, and at first, he would not leave other than with one-half a Pundiyon, for the Pundiyon is equivalent to two Isaarim. It would be found that according to what he currently goes out with what remains is an Issar of non-sacred produce and therefore he consumes from it another Issar.
+אוכל עליו עוד פלג – one-half Issar, and we don’t say that since it is not worth other than an Issar, that he actually ate all of it.
+המניח איסר של מעשר שני – in order to eat of it as his non-sacred produce in the sanctity of [Second] Tithe. And he consumes from it until eleven per Issar, and one one-hundredth of an Issar, all of his Issar became non-sacred. But if the Issar was from the Second Tithe monies of that were certainly tithed, and he consumed from that total until there remained in it one out of one-hundred, such as one hundred figs are sold for an Issar, and he consumed ninety-nine of them, all of them became non-sacred produce.
+וב"ש אומרים הכל עשרה – One of them was most certainly tithed and another was doubtfully tithed, if there did not remain from that Issar other than one-tenth, it became non-sacred produce., such as the case where there were ten pomegranates that were sold for an Issar, and he consumed nine of them that became non-sacred produce, if there remained additional produce, such as if he had only consumed eight [out of ten], he must consume the corresponding amount.
+וב"ה אומרים: - בודאי אחד עשר ובדמאי עשרה – if there remained of the Issar of definitely tithed produce an Issar’s worth eleven, he is obligated to consume another [one part], since all whaich is less than the equivalent of a penny, we are not concerned for him, not for the matter of theft, nor the matter of benefiting from that which is dedicated to the Temple. A Perutah/penny is one-eighth of Italian Issar – hence, one tenth of an Issar is eight tenths of a Perutah which is equal to a Perutah less twenty percent. It turns out that when one adds twenty-percent which is one-quarter from the inside which is equal to one-fifth on he outside, there will be [amongst] everything a penny/Perutah. And therefore, we are concerned for this, for if there will be less than one-tenth, we don’t worry, for even with the addition of an additional fifth there will be in it less than the equivalent value of a Perutah. And therefore, they said, that with a definitively-tithed produce, eleven, and with doubtfully-tithed produce ten, since we are not obligated [an additional] one-fifth on that which is doubtfully-tithed, and the one-tenth is less than the equivalent of a Perutah. And the Halakha is according to the School of Hillel.
+
+Mishnah 9
+
+כל המעות הנמצאים – in every place whether during the Festival/Sukkot, whether during the rest of the days of the year. And in Jerusalem, on the rest of the days of the years, except for the days of the Festival/Sukkot.
+הרי אלו חולין – and we don’t suspect them lest they were monies of the Second Tithe.
+אפילו דינר זהב עם הכסף ועם המעות – for there is no way to combine them together. And one can say that these monies of Second Tithe which are accustomed to be redeemed to become secular again with golden dinars and that which remains does not become golden dinars, is redeemed on the silver and that which is left over on copper coins and we combine them together; even so, we don’t suspect.
+מצא בתוכן – in the purse or bag in which the money is placed into.
+
+Mishnah 10
+
+הוא חולין – for it is not the manner of human beings to sanctify earthenware for keeping the Temple in repair. And for the sake of what is in it, it was written.
+הוא קרבן – that is to say, that which is dedicated for a sacred purpose, the Temple.
+הוליך לתוך קרבן – and it is all a sacrifice, and the Rabbis did not dispute on [the opinion of] Rabbi Yehuda but only about metal alone. But that which is earthenware, they admit that is non-holy/profane and what is inside is a sacrifice. And the Halakha is according to the Sages.
+
+Mishnah 11
+
+קוף קרבן – it is sacred/Temple property
+ד' דמאי – it was taken from an ignoramus [who is not careful with tithing, especially Second Tithe].
+בשעת הסכנה – that they decreed to not fulfill the commandments.
+שמות בני אדם הן – letters of the beginnings of names; קוף/Kehat; ד'/Daniel; ט'/Tuvia – and all of it is profane.
+אשתקד היתה מלאה פירות תרומה ופינה – And the Rabbis hold that if there was emptying of the heave-offering, he would scrape it off and would not leave any heave-offering in it, that is written there. But the Halakha does not follow Rabbi Yosi.
+
+Mishnah 12
+
+הרי אלו חולין – what he found is non-sacred, for I say that he took Second Tithe.
+הרי שם מנה – His father said to him: “Behold there is a Maneh (i.e., one-hundred) of Second Tithe” and he found two hundred – one hundred [Second] Tithe and one hundred non-sacred. And we don’t say that the Maneh of [Second] Tithe is taken and these are other.
+מאתים ומצא מנה – His father said to him: Behold there are two hundred there, but he found [only] one Maneh (i.e., one hundred), the Maneh that he found was [Second] Tithe.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כרם רבעי מציינין אותו – they build near it a heap of stones and a sign so that they will recognize that it is fourth-year grapes.
+בקוזזות – a heap of stones and/or clods of earth; a sign like the ground. Just as the ground which one derives benefit from and makes produce, even this also, when it is redeemed, it is permitted to derive benefit from it.
+ושל ערלה בחרסית – in the ground when one makes from it an earthenware utensil. Its sign is like this burned-clay that one does not derive any benefit from it when one seeds it, one does not remove it in order to have a quantity of seed required for a field (see Mishnah Peah, Chapter 5, Mishnah 1), even this, there is no benefit from it.
+ושל קברות – so that a Kohen nor a Nazirite will not enter into there.
+בסיד – A sign that the white plaster is like bones.
+וממחה ושופך – dilute the plaster/lime in water so that it will become more glossy white and then it is poured upon the grave.
+במה דברים אמורים – that they make a sign for fourth-year grapes and fruits of a tree during its first three years.
+בשביעית – where everything is ownerless and people can take with permissions. But in the rest of the years of seven-year cycle, when they come to steal, they stuff the produce into the mouth of the wicked person so that he will glut it and die (See Talmud Bava Kamma 69a) and they will take it to eat while it is forbidden.
+והצנועים – those who are exacting upon themselves, when they had fourth-year grapes during the seventh year, they would set aside the monies prior to harvesting and say: All that is harvested, when it will be harvest, will be redeemed on this.
+
+Mishnah 2
+
+כרם רבעי – it has the same law as that of Second Tithe, and one must bring the fruits up to Jerusalem and consume them there, either them or their redeemed monetary value, and the Sages ordained that a walk of [one] day all around Jerusalem they would bring up their fruits [themselves] in order to adorn the markets of Jerusalem with fruit, and since every person would consume the fourth year’s fruits of a young tree, the mark would become full of the rest of the fruits.
+שיהא נפדה סמוך לחומה – even the vineyard that is near the wall.
+שאימתי שירצו – if the fruit would be diminished
+משחרב בית המקדש היה התנאי – not because the fruits increased, as has been said, but rather since the Temple was destroyed and Jerusalem came into the hands of the enemies, and they would not suspect to adorn the markets of Jerusalem with fruits.
+
+Mishnah 3
+
+אין לו חומש – the owners do not have to add one-fifth [its value] when they redeem it.
+ואי לו ביעור – in the fourth year and in the seventh year when the tithes are removed (see Deuteronomy 26:13), for the [added] fifth and removal are not mentioned with regard to the fourth-year grapes and removal [of the fruits] but with regard to tithes. And however, the School of Shammai admits that it has redemption, and even though redemption is not stated in the Biblical verses related to fourth-year grapes, that we derive it from what is written (Leviticus 19:24): “[In the fourth year all its fruit] shall be set aside for jubilation before the LORD.” We call it ceased to be sacred (i.e., by being redeemed) and thereafter it may be eaten.
+וב"ה אומרים יש לו – that is derived [by analogy] from [the doubling of the word] "קדש" "קדש"/”sanctified,” “sanctified (see Leviticus 19:24 “[In the fourth year all its fruit] shall be set aside [[קדש for jubilation before the LORD – with regard to fourth-year grapes and Leviticus 27:30: “All tithes from the land, whether seed from the ground or fruit the tree, are the LORD’s; they are holy [קדש] to the LORD” concerning Second-Tithe), to give it (i.e., fourth-year grapes) the law of [Second] Tithe (see Talmud Kiddushin 54b).
+יש לו פרט ויש לו עוללות – (For a definition of these terms, see Mishnah Peah, Chapter 7, Mishnayot 3-4.) That they (i.e., The School of Shammai) hold that the money belongs to the owner and that the money is not for “on high” (i.e., God’s), therefore, he is obligated for grapes fallen off during cutting and the gleanings reserved for the poor in every vineyard of the world. And the por who glean the grapes that had fallen off during cutting and gleanings reserved for the poor sell those that in their fourth year and redeem them for themselves and eat the redemption in Jerusalem. [Note that an עוללת can also be referring to a small single bunch (on a single branch, or handing down directly from the trunk – as opposed to אשכול/a cluster of grapes)].
+וב"ה אומרים כולו לגת – for they (i.e., the School of Hillel) hold that it is money of “on-high” (i.e., God’s) like [Second] Tithe. Therefore, there are no [obligation for] grapes fallen off during cutting and the gleanings reserved for the poor, but one stamps on them all together as one and brings them up and eats them in Jerusalem, or he redeems it and brings up the monies [to purchase food] in Jerusalem.
+
+Mishnah 4
+
+מניח את הסך על פי שלשה – [three] specialists in estimation, for ordinary fourth-year’s fruits from a young tree’s monetary value is not known since you have to calculate the expenditures as the Mishnah teaches here.
+לפדות בסלע – that is to purchase with a Selah while it is attached to the ground.
+על מנת להוציא יציאות מביתו – the salary of working the vineyard from the time that it is called a fruit, such as the salary for guarding and hoeing.
+ומניח את המעות – according to the estimation, after they estimated so-and-so many baskets per Selah.
+
+Mishnah 5
+
+ובשביעית – for there is no salary for guarding or for working the ground, he redeems it according to its value.
+אם היה הכל מופקר – if the owners made their fourth-year fruits from a young tree ownerless, the person who takes possession of them does not deduct anything other than the salary of harvesting, and he brings the fruits up to Jerusalem or redeems them and brings up their monetary equivalent [in cash]. But we don’t say that from when it became ownerless, he took possession and the law of the fourth year doesn’t apply with it. And on the seventh year, he does not deduct the salary of harvesting, for each person harvests for himself.
+מוסיף עליו חומש – The anonymous Mishnah is according to the School of Hillel, which derives [through an analogy of] "קדש" "קדש" (as seen in Mishnah 3 of this chapter) from [Second] Tithe.
+בין שניתן לו במתנה – while it is in the budding stage, for if it were after its ripening, the School of Hillel would hold that it is the money of “on-high” (i.e., God’s) like [Second] Tithe and you are not able to give it as a gift.
+
+Mishnah 6
+
+ערב יום טוב הראשון של פסח וכו' – As it is written (Deuteronomy 14:28): “Every third year you shall bring out the full tithe of the yield of that year, [but leave it in your settlements],” and it states further on (Deuteronomy 31:10): “ Every seventh year, the year set for remission, at the Feast of Booths.” Just as there (Deuteronomy 31:10), it is speaking of a Festival, so here (Deuteronomy 14:28) too, it speaks of a Festival. If just as there (Deuteronomy 31:10), the Festival of Booths, so here (Deuteronomy 14:28) too, the Festival of Booths, as the inference teaches us, (Deuteronomy 26:12): “When you have set aside in full the tenth part of your yield…,” the Festival in which all the Tithes are completed. One can say that this is Passover, where the produce of the third year is not completed to be harvested completely until the Passover of the fourth year comes, and similarly, from the sixth year, until the Passover of the seventh year comes.
+תרומה ותרומת מעשר לבעלים – to the Kohanim, for the heave-offerings/sacred gifts are theirs.
+ומעשר ראשון לבעליו – to the Levites.
+ומעשר עמי לבעליו – to the poor.
+מתבערים בכל מקום – one must remove them and destroy them from the world.
+הבכורים נתנים להכהנים כתרומה – and there is no need to destroy them from the world because the All-Merciful One [calls them] (i.e., First-Fruits) Terumah/heave-offerings, and the Master stated (Deuteronomy 12:17): “[You may not partake in your settlements of the tithes of your new grain or wine, or oil, or of the firstlings of your herds and flocks]… “"ותרומת ידך/or of your contributions,” as it is written concerning them (Deuteronomy 26:4): “The priest shall take the basket from your hand…” But the Halakha is not according to the School of Shammai.
+
+Mishnah 7
+
+בזמן הזה – when the Temple does not exist
+צריך לחללן על הכסף – As it is written (Deuteronomy 14:25): “[You may convert them into money.] Wrap up the money in your hand [and take it with you to the place that the LORD your God has blessed you.]” The money alone you take up [to Jerusalem].
+אחד שהן כסף ואחד שהן פירות – which require hiding away, for what value is redemption? (see Ma’aser Sheni, Chapter 1, Mishnah 5 at the end).
+
+Mishnah 8
+
+מהרו ותקנו אעת פירותיכם – heave-offerings [for the Kohen] and [First] tithes [for the Levite] to give them to those whom are appropriate, and Second Tithe – to bring it up and to consume it in Jerusalem.
+שלא הגיעו לעומת המעשרות – Each and every fruit as its due season (i.e., harvested products when they have arrived at the stage when they are subject to tithes – see Mishnah Peah, Chapter 8, Mishnah 8 and Mishnah Ma’aserot, Chapter 5, Mishnah 5) is explained in the first chapter of Tractate Ma’aserot.
+פטורים מן הביעור – For at first, they would say that prior to the stage when they are subject to tithes, they also require removal [from the house] (see Deuteronomy 26:14).
+
+Mishnah 9
+
+מי שהיו פירותיו רחוקים ממנו – they were already ritually prepared (i.e., tithed), and the time had arrived for removal.
+צריך לקרות להם שם – (see also, Mishnah Ma’aser Sheni, Chapter 4, Mishnah 7) to make assignment of them to their owners, according to the precedent of Rabban Gamaliel and the Elders.
+עשור שאני עתיד למוד – First Tithe that I will, in the future, give from the produce that I have in my house.
+נתון ליהושע – He was a Levite. But he did not give the “Great Tithe” now (i.e., the two-percent portion that was to given at the outset to a Kohen), because the Terumah/heave-offering is separated at the granary, [as is taught in a Baraitha], for it is impossible for the granary to be uprooted other than if the “Great Tithe” was already given, and it had already been separated in the granary.
+ומקומו מושכר לו – and the place of the [First] Tithe was already leased to him, and he will purchase the Tithe on account of the land.
+עשור אחר – the Poor Tithe (which is separated in the third and sixth years of the seven-year agricultural cycle).
+נתון לעקיבא בן יוסף – He was the treasurer/manager of the Poor.
+עשור שאני עתיד למוד – the tithe of a tithe – which I have to give to a Kohen from the [First] Tithe that Rabban Gamaliel gave me.
+נתון לאלעזר בן עזריה – He was a Kohen and tenth [generation] to Ezra [the Scribe].
+ונתקבלו שכר זה מזה – Rabban Gamaliel received from Rabbi Yehoshua the payment of his place (i.e., rental) of the First Tithe and the payment of his place (i.e., rental) of the Poor Tithe from Rabbi Akiba and Rabbi Yehoshua received the payment of his place (i.e., rental) – “the tithe of the tithe” from Rabbi Eleazar ben Azariah, and each one acquired a place of the Tithe that was appropriate for him with the money that he gave to the renter, for the renting of land is acquired through money.
+
+Mishnah 10
+
+ביום טוב אחרון היו מתודין – and they would not confess on the first day of the Festival immediately after the removal [of the fruits of the third and sixth years of the seven-year cycle], in order that he would have something to eat during the Festival. Therefore, on the eve of the first day of the Festival, he would remove [fruits] and leave them over until the last day.
+זה מעשר שני ונטע רבעי – which are called holy/sacred.
+זה מעשר לוי – that is, the First Tithe
+וגם נתתיו זה תרומה גדולה – and also, it is a supplement, implying that “I have given it to the Levite” (as per Deuteronomy 26:13) beyond what I gave to the Kohen.
+מן הבית זו חלה – which was thrown from the dough in the house.
+
+Mishnah 11
+
+ולא מן התלוש על המחובר וכו' – that is from that which is obligatory for that which is exempt, and from that which is exempt for that which is obligatory.
+ולא מן החדש על הישן – as it is written (Deuteronomy 14:22): “[You shall set aside] every year [a tenth part of all the yield of your sowing] that is brought from the field,” and not from this year for its neighboring year.
+ולא שכחתי מלברכך ומלהזכיר שמך עליו – since we recite a blessing to separate the heave-offering/sacred donation [to the Kohen], and similarly on the First and Second Tithes and the Poor Tithe, and for the redemption of the Second Tithe, and for Hallah, on all of them we recite a blessing.
+
+Mishnah 12
+
+לא אכלתי באוני – the entire day of death is [a period of] grief according to the Torah, and even after the burial, and the night that is after the day of the death is [a period of] grief according to the Rabbis. And similarly, the day of burial which is not the day of death is [part of the period of] grief according to the Rabbis.
+לא לקחתי ממנו ארון ותכריכין למת – and in a similar manner, for the [still] living, it is forbidden, for it is prohibited to purchase clothing and things like it from the Second Tithe [monies] as it is taught at the conclusion of the first chapter (Mishnah 7):” [this is the general principle:] if one purchased anything other than food, drink or anointment [with money from Second Tithe], if he purchased, he must consume of an equal value.” And [the Mishnah] did not make mention here the bier and the burial shrouds other to inform us that it not matter if he anointed from it [that was to be used] for the dead person, for he cannot make confession, as it says (Deuteronomy 26:14): “[I have not eaten] of it [while in mourning],” from the body of the [Second] Tithe, but even if he purchased a bier and burial shrouds [from it] and did not give from the substance of the Tithe for the dead, he is not able to recite the confession.
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+מכאן אמרו – since it is written (Deuteronomy 26:15): “[and bless Your people Israel] and the soil You have given us.”
+ויש להם ערי מגרש – and they [i.e., Kohanim and Levites} are able to confess on the tithes that they bring from the fields of their cities. And the Halakha follows the opinion of Rabbi Yosi.
+
+Mishnah 15
+
+יוחנן כ"ג – who served in the High Priesthood after Shimon HaTzaddik/the Righteous ( see Mishnah Avot, Chapter 1, Mishnah 2 – who was one of the last of the Men of the Great Assembly).
+העביר הודיות המעשר – Since Ezra fined the Levites in that he would not give to them the [First] Tithe, for when he went up [to the Land of Israel] from the Diaspora and the sons of Levi did not go up with him, he commanded that they should give the [First] Tithe to the Kohanim, but Yohanan the Kohen Gadol/High Priest abolished the Confession (see Deuteronomy 26:13-15), since he was unable to say [the words] (Deuteronomy 26:13): “[I have cleared out the consecrated portion from the house;] and I have given it to the Levite, [the stranger, the father, and the widow, just as You commanded me...].
+בטל את המעוררים – for the Levites would recite on each day on the platform/Dukhan (Psalms 44:24): “Rouse Yourself; why do You sleep, O LORD? [Awaken, do not reject us forever!].” He said (to them): Is there sleep before God? Therefore, he stood and abolished them.
+את הנוקפים – for they would wound the sacrificial calf between its horns in order that blood would fall into its eyes in order that he would not see and it would be easy to invert it and slaughter it. He stood and abolished it (i.e., this practice), for it appeared as a like having a blemish (making it unfit for the altar, for priestly service, etc.) and they established for them rings in the ground to draw the neck of the animal into it (by the use of a rope passing through it, drawing the animal’s head down- See Mishnah Middot, Chapter 3, Mishnah 5). [The word] "נוקפים" – striking – and an example of this: A person does not strike his finger from below (Talmud Hullin 7b).
+היה פטיש מכה בירושלים – those who engrave copper and iron would strike it with a hammer to do work that cannot be postponed without irretrievable loss which is permissible during the [Intermediate Days] of the Festival [of Passover and Sukkot]. And he stood and abolished them because the thing grows too loud and there is a despising of the Festival.
+ובימיו אין אדם צריך לשאול על הדמאי – for he said to the people of his generation: just as the Great Priest’s Due (2% that went to a Kohen) has the punishment of the death penalty [for non-compliance with this regulation], so too the Terumat Ma’aser/the ten percent that the Levite gave to the Kohen and eatables forbidden pending the separation of sacred gifts carry the death penalty [for non-compliance]. And he ordained that they should take out from that which was doubtfully-tithed only the tithe of the tithe that the Levite owes to the Kohen and Second Tithe, and they should not remove from it First Tithe or the Poor Tithe (in years three and six), for they can say to the Levite or to the poor that he brought proof that it is eatables forbidden pending the separation of sacred gifts and they should take [them]. And from this ordinance onward, he whomever purchases produce from the market would not ask if they were properly prepared or not, but he can immediate separate from them the Priest’s Due, the tithe of the tithe that the Levite gives to the Kohen and Second Tithe and eat the remainder. For all who purchase produce from an ignoramus are considered doubtfully tithed.
\ No newline at end of file
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+Bartenura on Mishnah Maaser Sheni
+ברטנורא על משנה מעשר שני
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Maaser_Sheni
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Maaser Sheni
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+מעשר שני אין מוכרין אותו – even carrying it to Jerusalem since it is holy. And the anonymous Mishnah is according to Rabbi Meir who said that the Second Tithe money belongs to On High [i.e., God].
+אין מחליפין אותו – He should not say to him [his fellow]: Here is wine and give me oil; [or here is] oil and give me wine.
+ואין שוקלין כנגדו – A Selah’s-worth of unconsecrated food in exchange for a Selah’s worth of Second Tithe, because of the despising of the commandment [involved].
+ולא יאמר אדם לחבירו בירושלים – Above we are speaking about outside of Jerusalem, but here it comes to teach us that even in Jerusalem when we purchase with its value food or drink, one is not permitted to exchange them.
+וכן שאשר כל הפירות – Even their fruits of [Second] tithe themselves, for it is not other than a Rabbinic ordinance.
+אבל נותנים זה לזה מתנת חנם – such as when one invites him to eat with him at his table, which are the words of all [opinions] , but to give him an actual gift is prohibited, according to the one who says that a gift is like a sale.
+
+Mishnah 2
+
+אין מוכרין אותו – for we derive [through an analogy made – actually היקש – from two verses in close proximity one to the other] גאולה גאולה – derived from חרמים /property set apart for the priest’s or Temple use. It is stated concerning tithes (Leviticus 27:33): “it cannot be redeemed/לא יגאל ,” and it is stated concerning property set apart for the priest’s or Temple use (Leviticus 27:28): “[But of all that anyone owns, be it man or beast or land of his holding, nothing that he has proscribed for the LORD may be sold or proscribed; "לא ימכר ולא יגאל"[every proscribed thing is totally consecrated to the LORD].” Just as there (in the section concerning tithes) it states that the sale is with him, so too here in the case of proscribed property, the sale is with him.
+תמים חי – And the same law applies regarding that which is slaughtered, as it says, “nothing…may be…proscribed” and is not sold (see Leviticus 27:28 above), whether living nor slaughtered nor unblemished nor blemished, but an unblemished animal, its fat and its blood are offered on the altar and its meat is eaten by its owners in Jerusalem. But a blemished animal – its owners eat it in every place [other than Jerusalem]. And since the Mishnah needed to teach at the end regarding a first-born animal that we sell it unblemished [and] alive, the Mishnah also teaches at the beginning of an unblemished living [animal] that is alive.
+ואין מקדשין בו את האשה – for it is like a sale
+הבכור מוכרים אותו תמים חי – because concerning a first-born, it is written (Numbers 18:17): “[But the firstlings of cattle, sheep, or goats] may not be redeemed; [they are consecrated. You shall dash their blood against the altar, and turn their fat into smoke as a gift for a pleasing owner to the LORD],” but they can be sold.
+ומקדשין בו את האשה – since it is the money of the Kohen, and it is permissible to sell it.
+אסימון – a coin that lacks a shape/form on it, and we do not redeem Second Tithe with it, as it is written (Deuteronomy 14:25): “[you may convert it into money.] Wrap up the money (in your hand) [and take it with you to the place that the LORD your God has chosen],” money that has upon it a shape/form.
+ולא על המטבע שאינו יוצא – as it is written (Deuteronomy 14:26): “and spend the money on anything you want [ - cattle, sheep, wine, or any other intoxicant, or anything you may desire…,” except for money that is not current use, for he is not able to purchase with it anything that he wants.
+ולא על המעות שאינן ברשותו – such as the case where his purse fell into the Great Sea (i.e., Mediterranean Sea), he is not able to redeem [his] Second Tithe with the monies that are within it, for he must hire someone who sails over the sea to remove it.
+
+Mishnah 3
+
+הלוקח בהמה לזבחי שלמים – from the monies of the Second Tithe, for this is the main object of the commandment of the monies of Second Tithe – to purchase from them peace-offerings, as we derive by a Gezerah Shavah/an analogy between two laws established on the basis of verbal incongruities in the text, as we derive from [the usage of[ שם שם from Mount Ebal (see: Deuteronomy 27:4-5 and Joshua 8: 30,32: “[Upon crossing the Jordan, you shall set up these stones, about which I charge you this day, on Mount Ebal, and coat them with plaster]. There/שם, [too, you shall built an altar to the LORD your God…..]” and “[At that time Joshua built an altar to the LORD, the God of Israel, on Mount Ebal….and] there/שם, [on the stones, he inscribed a copy of the Teaching that Moses had written for the Israelites].”
+וחיה – which is not worthy for offering, and was purchased from the monies of the Second Tithe to eat desired meat, that is to say, non-sacred [meat].
+יצא העור לחולין – and you do not have to eat its monetary value in Jerusalem.
+יצא הקנקן לחולין – and it is not necessary to sell it and to eat its monetary worth in the holiness of the [Second] Tithe in Jerusalem. And these words [apply regarding] when the seller and buyer are common people and they don’t desire anything other than meat to eat and wine to drink , but if one of them was an artisan who prepares hides, or [someone] who crafts earthenware [vessels] that now surely thinks of (literally, “puts his eye upon”) on hides or jars, he is like one who buys this for himself and the other who buys for himself – and they don’t fulfill [the Mitzvah in a state of being] non-sacred.
+התמד – the refuse of grapes when he placed water upon them
+אינו נקח בכסף מעשר – for they are considered like water and we require fruit, from fruit or what is grown in the ground.
+נקח בכסף מעשר – for since it has soured, it is considered food, and we put upon it three and we find [that it becomes] four.
+
+Mishnah 4
+
+הלוקח חיה לזבח שלמים – for a sacrifice cannot come from a wild-beast, as it is written (Leviticus 1:2): “[Speak to the Israelite people, and say to them: When any of you presents an offering of cattle to the LORD, he shall choose his offering] from the herd or from the flock.”
+ובהמה לבשר תאוה – But the Sages decreed that they should not purchase cattle from the monies of the Second Tithe, but [only] peace-offerings, because originally, it was permissible to purchase cattle for meat that you may desire; but since everyone would purchase cattle for meat that you may desire, and they exclude it from being on the altar, they retracted and said that [cattle] should not be purchased.
+אין העור יוצא לחולין – that is to say that it is not in this category that the hide should go to non-sacred purposes, but rather, he did not purchase for [Second] Tithe neither wild-beast nor cattle, for it became like someone who purchases a bull for ploughing with the monies of [Second] Tithe, for he did not purchase [Second] Tithe.
+לא יצא הקנקן לחולין – since they had the custom of selling the wine without the jar.
+לא יצאו דמי הכלי לחולין – because it was the practice to sell it without the jar.
+
+Mishnah 5
+
+הלוקח מים ומלח – water and salt are not purchased with the monies of Second Tithe, as it is written (Deuteronomy 14:26): “And spend the money on anything you want”– a generalization – “cattle, sheep, wine, or other intoxicant,” – a specification – “anything that you may desire” – another generalization; “if a general rule is followed by a specification and this again by a generalization, you must be guided by the specification.” Just as the specification is explained as something that is food or grows in the ground, but cattle and sheep grow from the plants which are things that grow in the ground, and from something that is detached, and something that is preserved until one leads them to Jerusalem – even all things that are food and grow in the ground and are detached, and something that is preserved, which excludes water and salt, even though they are food, but are not [something] grown in the ground, and excludes produce that are attached to the ground that are not detached, which excludes produce that has become rotten before it arrives in Jerusalem, which is not something preserved. For all of these are not purchased with the monies of [Second] Tithe.
+לא קנה מעשר – and the holiness of [Second] Tithe does not take effect on something that is purchased, and were not fulfilled through the use of [Second Tithe] monies for non-sacred [foods].
+הלוקח פירות שוגג – for he did not know that from [Second] Tithe monies he was purchasing them.
+יחזרו דמים למקומן – the seller takes his produce/fruits and returns the monies, because it is like a fraudulent purchase, and if the purchaser had known that they are [Second] Tithe monies, he would not have purchased with them this produce/fruits, because of the painstaking preparations on the way, and because he erred inadvertently, the purchase is nullified.
+
+יעלו ויאכלו במקום – (Deuteronomy 14:24): “in the place where He will choose [to establish His name],” that is to say, Jerusalem.
+ואם אין מקדש ירקבו – for the thing purchased with the monies of [Second] Tithe are not redeemed purely in a place distant [from Jerusalem], as it is taught in the Mishnah further on in Chapter three.
+
+Mishnah 6
+
+תקבר ע"י עורה – with its hide, because its hide is also prohibited.
+
+Mishnah 7
+
+אין לוקחין עבדים וקרקעות – because they are not food, and the All-Merciful said: (Deuteronomy 14:26): “…cattle, sheep…[or anything you may desire]. And you shall feast there…”
+יאכל כנגדן – corresponding to the Second Tithe monies that he expended on these things, he should spend from his own [funds] and purchase something that he eats and consume it in the holiness of [Second] Tithe in Jerusalem. And here we are speaking about when the seller fled and because of this, , [the Mishnah] did not teach that he should return the monies to their place. Alternatively, our Mishnah is speaking of someone who did this on purpose/willfully, but if he had done so inadvertently, he should return the monies to their place.
+קיני זבים וקיני זבות – two doves or two pigeons that the men and/or women afflicted with a flux/gonorrhea are obligated to bring, and we establish/hold that anything that is obligatory should not come from other than the non-sacred, for a person does not repay his liability with Second Tithe monies.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+מעשר שני לאכילה ולשתיה – As it is written (Deuteronomy 14:26): “[And spend the money on anything you want] – cattle, sheep, wine, or other intoxicant,[or anything else you may desire]. And you shall feast there…” And drinking is included with eating and anointing is like drinking, as it is written (Psalms 109:18): “[May he be clothed in a curse like a garment,] may it enter his body like water, his bones like oil.”
+לאכול דבר שדרכו לאכול – for if he purchase bread with the monies of [Second] Tithe and it grew moldy, wine and it became sour, a [cooked] dish and it began to smell badly, we do not require him to eat something that he ordinarily would not eat in order not to waste monies of the Second Tithe. Alternatively, if he requested to eat a species of living, moist beets or a cup of living wheat, we do not listen to him, since it is not our manner to eat them as such.
+אין מפטמין את השמן – to put within it roots and the heads of spices, because they absorb the oil and go to ruin as the roots are not eaten.
+אין לוקחין בדמי מעשר שני שמן מפוטם – because since we require something that is of equal value for every person, and this is not other than for the delicately reared and those who are indulged.
+אבל מפטם הוא את היין – to make it wine mixed with honey and things similar to them.
+נפל – honey or spices [fell] into the wine of Second Tithe when it is outside of Jerusalem, improving them (i.e., they grew in value), they divide the improvement according to its sum; for example, if the wine is worth two Sela, and the honey and/or spices are worth a Sela, and they increased in value, and stood at four Sela, he redeems the wine for two Selaim and two-thirds of a Sela.
+קפלוטות – leek-green stuff; PURSH in the foreign tongue.
+השבח לשני – and he redeems the bread at its equivalent value, and we do not divide the increase [in value] to the non-sacred trees, but rather, all of the improvement goes to the Second Tithe since the improvement in trees is not that well recognized in sustenance.
+כל ששבחו ניכר – that the improvement in the non-sacred [produce] is recognized in Second Tithe when they added the non-sacred [produce] on the [Second] Tithe by measure and/or by weight, but if they did not add other than in taste, even though its value raised in price on account of the taste, this improvement is not recognized.
+
+Mishnah 2
+
+ר:ש אומר: אין סכין – He thinks that oil of Second Tithe is not given for anointing but only for eating alone.
+אם הקל בתרומה – as you admit that it is permitted for anointing, as it is taught in the eighth chapter of [Mishnah – Tractate] Shevi’it (see Mishnah 2), and similarly with Terumah and similarly with Second Tithe, and we do not disregard Terumah/heave-offering.
+שהקל בכרשינין ובתלתן – of Terumah/heave-offering more than with Second Tithe, as we require to say further on, therefore, it is a law also that we will be lenient with anointing concerning Terumah, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+תאכל צמחונים – when they are moist vegetables and he should not leave them alone until they grow and they will not be appropriate for eating, but Terumah can be eaten whether as buds (directly from the capsules before they are dry) or as dry.
+ב"ש אומרים: כל מעשיה בטהרה – even though fenugreek is not a complete food, and Terumah does not apply to it other than for the fact that it is eaten by some people, therefore, it is eaten in defilement; nevertheless, according to the School of Shammai, it is necessary that all of its preparations must be done in cleanness/purity, and with washing of the hands according to the law of all the rest of Terumah foods, for whomever comes in contact with them must first wash their hands. And the reason is in order that they would know that they are Terumah and that they should not be fed to foreigners (i.e., non-Kohanim).
+חוץ מחפיפתה – hat without washing of the hands, one can comb the head with it, for it was their practice to comb their heads with fenugree.
+כל מעשיה בטומאה חוץ משרייתה – [steeping it] in water, that it is necessary to steep/soak them in ritual purity, for if he steeps them without the washing of the hands, their steeping makes them fit to receive impurity. And he defiles them immediately in his hands, and they forbade this alone because of the recognition in order that they would know that it is Terumah/Priest’s Due.
+
+Mishnah 4
+
+כרשיני – In the Arabic language, KARS’NA, and they are not food for humans other than in an emergency in the years of famine.
+ונכנסים לירושלים ויוצאים – Even though that with the rest of produce, we hold that Second Tithe that goes into Jerusalem, one is not able to take it out from there, concerning vetches/horse-beans, they were lenient.
+יתחלקו לעיסות – and they are not like the rest of [Second] Tithe that was became impure that we redeem them and even in Jerusalem, but vetches/horse-beans, since they are not human food, we don’t redeem them, as Rabbi Tarfon holds, we don’t redeem the sanctified things to feed them to dogs. Therefore, we divide them among pure lumps of dough of Second Tithe and we place in each lump of dough from these vetches/horse beans that were defiled a little bit by a little bit less than the size of an egg, for he who eats [a quantity] less than the size of an egg is not defiled from others nor does he defile others and as such he eats them.
+וחכ"א יפדו – like the rest of Second Tithe [they should be redeemed] and the Halakha is according to the Sages.
+שורין – [soak them] in water and rub them into the meat in ritual purity, with the washing of the hands, since [one’s mere] hands are second-degree of Levitical uncleanness which invalidate the Priest’s due.
+ומאכילין – to cattle
+יאכלו צריד – (See also, Mishnah Eduyot, Chapter 1, Mishnah 8) [The word צריד ] is the language of “dry matter,” such as the dry-matter of meal offerings (Tractate Pesahim 20a), which is the place of the meal-offering where the oil did not reach it; that is to say, it should be eaten dry, so that liquid should not be upon them at the time of eating, in order that they would be not recognized as susceptible to receive defilement.
+כל מעשיהם בטומאה – and even soaking. But the Halakha is not according to Rabbi Akiba.
+
+Mishnah 5
+
+מה שליקט ליקט למעשר – All of whatever he harvests, all of it goes to [Second] Tithe until he completes [what he needs] for the [Second] Tithe monies, and he gives it and states: “If all of what I have harvested are monies for [Second] Tithe,” that is good, and if not, those of [Second] Tithe that are left over shall be redeemed with those.
+ואם בלל וחפן – if he did not harvest those one by one from here and from there, but rather, they were mixed up and combined and he took from them a handful’s worth.
+לפי חשבון – that if for this one – there is a Maneh (i.e., one-hundred) and for the other one, two hundred, he gives to this one of the Maneh a third and to that one of two-hundred two-thirds.
+
+Mishnah 6
+
+שנתערבו – and he wishes to remove that which is non-sacred produce outside of Jerusalem.
+מביא בסלע מעות – of copper which have on them a form/shape, that are worth a silver Sela.
+ובורר את היפה שבהן – that are on the two Selas, and he redeems these monies with it (i.e., the better of the two) and redeems these coins for it, and the second Sela and the rest of the monies are non-sacred.
+מדוחק – when he is pressed and he cannot do it in another way.
+ולא שיתקיים כן – and the copper monies should remain as [Second] Tithe, but he goes back and redeems them for silver. And if a difficulty arises and for what does he bring monies for a Sela, he should take one of the Selas that were combined and say: If this is of [Second] Tithe, it is well, and if not, the second which is of [Second] Tithe will be redeemed for it. And if one of them is permitted for him to purchase and to make a condition, we are suspicious that perhaps he will come to take one of them without a condition made on it.
+
+Mishnah 7
+
+לא יעשה אדם סלעיו דינרי זהב – Silver Selahs that he has from Second Tithe monies, he should not make into golden denars, lest he delay their being brought up [to Jerusalem] until he can exchange his Selahs and will be interrupted from going up [to Jerusalem] for the Festival. But the School of Hillel holds that we do not make this decree.
+
+Mishnah 8
+
+הפורט סלע ממעות מעשר שני – He who has copper coins of Second Tithe and comes to change the money into a silver Sela to bring up to Jerusalem because of the burden of the way.
+ב"ש אומרים בכל הסלע מעות – if he comes to change them (i.e., the monies), he can change all of them and give them for the entire Sela.
+וב"ה אומרים – he cannot change other than half of them, for the coins are spent in Jerusalem and when he comes there, for he will need coins immediately to buy the needs of the meal, and if everyone runs to the money-changer to change [monies], the coins will go up in value and will be found that the Second Tithe [monies] are lost. Therefore, they should carry coins with them to spend on a part [of his needs] and when they run out, he should change from the silver that is in his hand, little by little.
+שקל – which is one-half of a Sela.
+אין מחללין כסף ופירות על כסף – Whomever has one-half of a silver denar of [Second] Tithe and produce of {Second] Tithe worth one-half denar, he should not combine them together to redeem them on the denar.
+וחכמים מתירין – for in that manner, via a combination of produce, since he only has one-half of a silver denar. But, to redeem a silver dinar and produce which are worth a dinar on half-a sela which is two denarim, the Sages agree that we don’t redeem them. And the Halakha is according to the Sages.
+
+Mishnah 9
+
+הפורט סלע של מעשר שני בירושלים – he would exchange the Sela that is in his hand and takes coins to spend them for the needs of the [Second] Tithe meal.
+ב"ש אומרים – if he comes to exchange all the Selas that are in his hand for monies, he should exchange [them].
+ובית הלל אומרים – he should not exchange other than half, lest he not stay in the city until he spends all of them. And he should deposit them in the city until another Festival, for the coins become moldy/decay, and he returns and exchanges them for Selas, it will be found that the money-changer earns double and the Second Tithe [monies] lose [value].
+ודנין לפני חכמים – Shimon ben Azzai and Shimon ben Zoma and Hanan the Egyptian.
+בשלשה דינרין כסף ובדינר מעות – The Sela is [worth] four denars, and when he comes to exchange the Selah, he will not receive anything other than one denar in coins and three denarim will be silver.
+רביעית כסף ברביעית מעות – The fourth denar of silver, he shall not take other than one-quarter copper coins, and three-quarters silver, so that is found that he takes only one out of a sixteenth of a Sela. -
+ארבעה אספרי כסף – A denar is equal to five Aspers, and this coin is [found] in Greece and until today, we call it Aspero. It is found that the Sela is worth 20 Aspers, and when he redeems the denar, he redeems it for four silver aspers and one of copper. It is found that he takes one copper out of twenty for a Seal alone.
+יניחנה בחנות ויאכל כנגדה – he should redeem at all on the coins, let he forget and make them non-sacred. But he leaves the Sela with the store-keeper and consume its value until it is completely used up. But the Halakha is not according to any [of the opinions mentioned] but the School of Hillel alone.
+
+Mishnah 10
+
+מקצת בניו טמאין ומקצתן טהורים – and he (i.e., the father) wishes that they should drink from one pitcher, and those who are ritually impure are prohibited [to consume] wine bought with the monies of [Second] Tithe.
+מניח את הסלע ואומר – What those who are ritually pure will drink from the wine, when they drink, this Sela should be given in exchange from now. It is found, that what the ritually pure drank was [Second] Tithe, and what the ritually impure drank was non-sacred; but non-sacred and Second Tithe do not combine with each other, and the wine is not sacred with the sacredness of [Second] Tithe, but when they will drink it, the wine that they drank alone will retroactively return to be [Second Tithe].
+
+Chapter 3
+
+
+
+Mishnah 1
+
+לא יאמר. לחלק – that you should take a portion of them, because it is placed upon him to bring his [Second] Tithe to Jerusalem, and it is found that he pays his debt from Second Tithe.
+העלם שנאכלם ונתה – for it appears that he is inviting him to eat with him, and this is permitted.
+אבל נותנים לזה לזה מתנת חנם – it is explained above at the beginning of the first chapter (Mishnah 1).
+
+Mishnah 2
+
+מפני שהוא ממעט באכילתו – for heave-offering is forbidden to one who has bathed but must wait until sunset to be perfectly clean and to foreigners (i.e., non-Kohanim).
+ורבי שמעון מתיר – who holds that it is permitted to bring holy things to the house of defilement/blemish.
+מה אם היקל בזבחי שלמים – that one purchases peace offerings with the monies of Second Tithe, and even though he lessens his eating [of them] for they are able to become rejected in consequence of an improper intention on the part of the officiating priest and the remnant [which are portions of sacrifices left over beyond the legal time and bound to be burnt] which become impure, shall we not be lenient concerning the heave-offering to purchase it with the monies of Second Tithe which do not have the laws of improper intentions on the part of the officiating priest and the remnants of sacrificial portions left over beyond the legal time nor the law of impurity, for not all the things that make that which is holy impure make the heave-offering impure. And the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+מי שהיה לו מעות – of Second Tithe, and he must with them unconsecrated things that are not for eating, drinking or anointing.
+ולחבירו פירות – of unconsecrated produce and he wants to do a favor for him, that he should redeem the monies of Second Tithe for his produce.
+אוכל פירותיו בטהרה – for the sanctity of [Second] Tithe takes effect on the produce and he must eat them in purity.
+ולא יאמר כן לעם הארץ – who is suspected of eating produce of [Second] Tithe in defilement.
+אלא בדמאי – such as if those monies of Second Tithe were of דמאי/suspicion as to the tithes therefrom being taken properly, or whether it is permissible to say this even to an עם הארץ/ignoramus/illiterate, lest the monies were not [Second] Tithe.
+
+Mishnah 4
+
+ומעות במדינה – and the Monies of Second Tithe outside of Jerusalem [in the country] and he requires them, and it tells us that there is no need that the produce and monies should be in one place. And in addition, our Mishnah teaches us that even though the produce of Second Tithe cannot be redeemed in Jerusalem, the monies of Second Tithe can be redeemed in Jerusalem.
+
+Mishnah 5
+
+מעות – of Second Tithe
+נכנסות לירושלים ויוצאות – for the sacred precincts [of Jerusalem] retain the monies in the same manner that they retain the produce.
+אף הפירות נכנסים ויוצאים – and specifically to take them out to grind them and to back them and afterward to return them to Jerusalem, Rabban Shimon ben Gamaliel permits this, because more [produce] they would take them out to grind and to bake outside of Jerusalem, than from what is in Jerusalem itself. And the first Tanna also prohibited this. But the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 6
+
+שנגמרה מלאכתן – for tithing, as is taught in the first chapter of [Tractate] Maaserot (Mishnah 5): “When is their harvesting time to make them liable for tithing?”
+ועברו בתוך ירושלים – while they were still forbidden eatables, pending the separation of Levitical and priestly gifts (טבל).
+יחזור מעשר שני שלהן – he should return their Second Tithes, for he holds that gifts that were not separated as offering (i.e., to be consecrated), are also like those which were consecrated, the sacred precincts [of Jerusalem] have retained it (and it cannot be redeemed and taken out of Jerusalem again – see Makkot 19b) for Second Tithe.
+ושלא נגמרה מלאכתן – such as baskets of grapes for the vat for wine pressing, etc., but baskets of grapes for eating, have been completely harvested.
+למוקצה – a place where we spread the dates out to dry which is called the storage of fruits/מוקצה.
+רבי שמעון בן יהודה אומר וכו' – He thinks that according to the School of Hillel, gifts that were not separated as offering (i.e., to be consecrated) are not like similar to those which were consecrated; alternatively, even if they were similar to those consecrated, these words refer to [the matter] of the remainder of things, but since the matter of the sacred precincts [of Jerusalem] retaining them is Rabbinic, the School of Hillel is liberal. But the Halakha is according to Rabbi Shimon ben Yehuda, for the Schools of Shammai and Hillel did not disagree other than on fruit which had not completely harvested, according to the words of the First Tanna/teacher of the Mishnah.
+והדמאי – eatables forbidden pending the separation of sacred gifts that had been doubtfully tithed.
+נכנס – to Jerusalem
+ויוצא ונפדה – outside of Jerusalem after it had left, and one is not required to return it [to Jerusalem]. And this concluding segment of the Mishnah, according to the first teacher [of the Mishnah] is necdssary and is according to the School of Hillel.
+
+Mishnah 7
+
+בפנים – from the wall [towards the inside]
+ונוטה לחץ – towards the wall of Jerusalem
+מכנגד החומה ולפנים כלפנים – for between the branches of the tree or the root of the tree which is against the wall and inside is considered like it is inside [the wall] and we eat there the Second Tithe and do not redeem it; and between the branches of the tree and the root which is against the wall and outside is considered as outside, and we redeem there the Second Tithe and do not eat it. And this is what is taught in the third chapter of Ma’aserot (Mishnah 10) and in Jerusalem, everything follows after the branches, that is to say, even after the branch.
+בתי הבדים – [in the building containing the tank and all implements for pressing olives] which stores in them oil, and they would regularly make these buildings in the walls of the capital.
+שפתחיהן לפנים – [inside] from the walls of Jerusalem and those are outside the walls of Jerusalem
+מכנגד החומה ולפנים כלפנים – and we eat there the Second Tithe and the lesser holy things, and we don’t redeem Second Tithe there.
+מכנגד החומה ולחוץ כלחוץ – and we do not eat Second Tithe and holy things there, but we redeem Second Tithe there.
+
+Mishnah 8
+
+הלשכות בנויות בקודש – in the Temple courtyard
+ופתוחות לחול – to the Temple Mount
+וגגותיהן קודש – and this is that their roofs were even to the surface of the Temple courtyard, such as that the Chamber of the Temple treasury for congregational sacrifices was on the slope of the [Temple] Mount, for if their roofs were not even to the surface of the Temple courtyard, we hold that the upper chambers and the roofs were not sanctified.
+תוכן קודש – for the slaughtering of lesser holy things, and for the eating of the Holy of Holies and to be liable for them because of defilement.
+
+Mishnah 9
+
+באב הטומאה – a reptile and something that died of itself and similar things.
+בולד הטומאה – this offspring/secondary cause of the defilement as it is taught in our Mishnah is not the offspring of a defilement that came in contact with the original/direct causes of Levitical uncleanness which is impure from the Torah, but the offspring/secondary cause of defilement is from the Rabbis, such as that which came in contact with utensils that were defiled by liquids.
+יפדה – of Second Tithe that was defiled, we redeem it even in Jerusalem, as it is written (Deuteronomy 14:24): “[Should the distance be too great for you,] should you be unable to transport them….” And there is no שאת/transport other than food, as it is written (Genesis 43:34): “Portions were served them from his table; [but Benjamin’s portion was several times that of anyone else]…”.
+ויאכל הכל בפנים – that they don’t say we saw Second Tithe that entered into Jerusalem and also went out, because there is a “voice” for [Second] Tithe that leaves, but we should not be fear that when he redeems it, lest they say, “We saw Second Tithe that was redeemed in Jerusalem,” for there is no “voice” for that which is redeemed.
+חוץ משנטמא באב הטומאה בחוץ – for since it entered when it was impure, the partition does not absorb it.
+חוץ משנטמא בולד הטומאה בפנים – but if it had been defiled with the offspring/secondary cause of the defilement outside [of Jerusalem] even though it was defiled with the offspring/secondary cause of the defilement according to the Rabbis, but from the Torah it is pure, he should eat it outside. And in the Jerusalem Talmud, he establishes it like the case where they brought them in on the condition that the partitions would not absorb it, but if he did not make the condition, since it came into [Jerusalem], behold it is pure according to the Torah and he can eat it inside [Jerusalem].
+
+Mishnah 10
+
+הלקוח בכסף מעשר שני – produce that was purchased from the monies of Second Tithe
+יקבר – since its commandment had been completed and he purchased produce from the Second Tithe monies, he does not have to further redeem it.
+שכן נפדה טהור ברחוק מקום – for Second Tithe that is pure, we redeem it outside of Jerusalem, as it is written (Deuteronomy 14:24): “….because the place [which the LORD your God has chosen to establish His name] is far from you….” But that which is purchased with [Second] Tithe money is not redeemed outside of Jerusalem when it is pure, as it is taught in the Mishnah of the first chapter (Mishnah 6), “but if wittingly, it must be brought to the place (i.e., Jerusalem) and eaten there. And the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 11
+
+על ידי עורו – with its hide
+ר' שמעון אומר: יפדה – and in this they disagree, for the first Tanna holds that we do not redeem the the holy things to feed them to dogs, and Rabbi Shimon holds that we redeem the holy things to feed them to dogs. But the Halakha is not according to Rabbi Shimon.
+לקחו חי ושחטו ונטמא יפדה – Here, Rabbi Yehuda does not dispute as he disputed about produce that was purchased with the [Second] Tithe money and were defiled, for since it was purchased alive, he lacks the distance [from the Place (i.e., Jerusalem) because he can carry it in any place that he desires. Therefore, it is like Second Tithe itself, and it is redeemed when it becomes defiled in the same manner that Second Tithe is redeemed when it is defiled.
+רבי יוסי אומר יקבר – for he is more stringent that Rabbi Yehuda as he holds that even though he purchased it alive, its law is that it is like produce purchased with the money of [Second] Tithe.
+לקחו שחוט ונטמא הרי הוא כפירות – And just as the first Tanna and Rabbi Yehuda disagreed above concerning produce purchased with [Second] Tithe money, so too they disagree on this.
+
+Mishnah 12
+
+המשאיל קנקנים למעשר שני – A person who lends his wine-vessel to bring in wine in them as he already called it by name “Second Tithe.” (see Ma’aser Sheni, Chapter 4, Mishnah 7)
+אע"פ שגפן – that he closed their mouths with a stopper after he filled them.
+לא קנה מעשר – the wine-vessel was not seized in the holiness of [Second] Tithe.
+זלף לתוכן סתם – when he brought in wine of produce prior to the separation of priestly and Levitical gifts.
+עד שלא גפן – if he called it by the name, “Second Tithe” before he closed them with a stopper.
+אם משגפן – if after he closed them with a stopper, he called it by the name, “[Second] Tithe.”
+קנה מעשר – the wine-vessel is seized in the holiness of [Second] Tithe and it requires being redeemed for private use like wine, if he comes to redeem it with silver [money].
+עולות באחד ומאה – we are speaking about Priest’s due, if a wine vessel of Priest’s due [wine] was combined with one hundred non-sacred wine-vessels [filled with wine] and their mouths had not been closed with a stopper we consider it as if all of them became combined one with the other, and are neutralized in one-hundred and one according to the law of Priest’s due that was combined with non-sacred [wine].
+משגפן מקדשות בכל שהן – and even one in one-thousand is not neutralized and all of it should be sold to a Kohen for the monies of Priest’s due, except for the one of them that Kohen takes without money.
+עד שלא גפן תורם מאחת על הכל – and it is considered to be brought near.
+
+Mishnah 13
+
+מפתה ומערה לגת – if he comes to dedicate from one on the entire after he had sealed them up, he must empty them into the wine-press.
+ואינו צריך לערות – and it is enough for them with the opening as it was at first
+בד"א – for if after he sealed it up, he called it by the name [Second Tithe], the [Second] Tithe acquired the wine-vessels.
+במקום שדרכן למכור סתומות – that in the same manner in Jerusalem, the wine-vessel is secondary to the wine as it is taught in the Mishnah above in the first chapter (Mishnah 3). Therefore, he has also - acquired [Second] Tithe in the country (i.e., outside of Jerusalem and the Temple).
+אבל במקום שדרכן למכור פתוחות לא יצא הקנקן לחולין – in Jerusalem. Therefore [in the country] he also did not acquire [Second] Tithe.
+אבל אם רצה להחמיר על עצמו למכור במדה – Whomever purchases wine with the monies of Second Tithe in Jerusalem, when the seller comes to sell, if he wants to be stringent with himself and said: “Such-and-such wine with a measure I sell to you for such-and-such monies.
+יצא קנקן לחולין – and even if the wine-vessels are closed.
+This is how we read it (the Mishnah): ר"ש אמור אף האומר לחברו יין זה אני מוכר לך חוץ מקנקנים יצא קנקן לחולין – And in the Jerusalem Talmud it explains it that Rabbi Shimon refers to that which was taught in the Mishnah above that if he sealed [it], he called it the name “[Second] Tithe}. And we learn that Rabbi Shimon specifically calls all the wine in the wine-vessel by the name “[Second] Tithe,” but if he said: “All he wine is [Second] Tithe except one-fourth, even though when he comes to to measure for his friend that one-fourth, he said to him: “This wine I sell to you except for the wine-vessel that I want to leave for the [Second] Tithe that is in it, nevertheless, the wine-vessel was not made secondary to the Second Tithe, and the wine-vessel is expended for a non-sacred purpose and he does acquire [Second]Tithe.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+המוליך – specifically he transgressed and carried. For ab initio, it is prohibited to carry it from place to place, but [rather], he must redeem it in its place or bring it up to Jerusalem.
+כשער מקומו – like the market price of the place that he is in at the time of the redemption, whether lenient or stringent.
+השבח לשני – what they are worth more in the city, the [increased] profit/gain belongs to the Second Tithe. And what he expended to bring them from the field to the city, he has pay from his estate.
+
+Mishnah 2
+
+פודין מעשר שני – he can redeem it if he wants according to the cheap market price, as it explains further on.
+
+לא כמות שהוא מוכר – that he sells it at a high price, at more than he had purchased it.
+כמות שהשולחני פורט – one who comes to redeem pennies /Perutot of the [Second] Tithe by the Sela (= to two shekels, we calculate the Sela with many Perutot, like this money changer when he comes to purchase Perutot from people , and give to them a Selah that he purchases with many Perutot.
+ולא כמות שהוא מצרף – when the money changer gives small change to people in exchange for a Selah (coin of larger value) , he gives them less.
+אכסרה – [in a lump/measuring by sight] not by measure nor by weight, but rather how much he gives in this pile or these handfuls.
+על פי אחד – with an estimation he takes one
+על פי ג'  –  through experts in estimation, and even if one of them is an idolater, and even if one of them is an owner.
+קרם – began to leaven/sour, and another reading is that it developed a pungent taste/soured/קסס – and an example of this is in Bava Batra 93b (also Tosefta Bava Batra 6:6): I accept upon myself ten casks of pungent wine for every one-hundred.
+
+Mishnah 3
+
+מפני שהוא מוסיף חומש – As it is written (Leviticus 27:31): “If anyone wishes to redeem any of his tithes, [he must add one-fifth to them].” On his own [tithes] he adds one-fifth, but not on those of his fellow.
+האיסר – The Issar is one ninety-sixth of a Sela.
+מפני שהוא מוסיף על הקרן – and the addition of any amount of the principal is preferred, since upon the one-fifth, one can get around the law with an artifice as its taught in the Mishnah (4) further on.
+ובין שנתן לו במתנה – the produce that requires the separation of Levitical and Priestly shares, before one can partake of them, before he separated from them the tithes, he gave him a gift, and even if the Second Tithe of another was separated, we establish according to the one who said that it {Second Tithes] are the money of the All-High (i.e., God) and are not given as gifts.
+
+Mishnah 4
+
+לעבדו ולשפחתו העברים – for their bodies are not purchased (i.e., “owned”)
+ופדה לך – through them – the Second Tithe for yourself.
+מפני שידן כידו – for what the servant purchased, the Master purchased. And his minor son also, what he possesses and what he finds [belongs] to his father.
+
+Mishnah 5
+
+היה עומד בגורן – and he desires to act with subtlety/get around the law by an artifice and to redeem the Second Tithe without [adding] the one-fifth.
+ואין בידו מעות – in order that he can give them to his fellow, who will redeem with them the Second Tithe without the one-fifth.
+הרי הפירות האלו מתונים לך במתנה – and specifically, that he gave them to him while they were eatables forbidden pending the separation of sacred gifts, prior to his separating the Second Tithe, as we explained above.
+
+Mishnah 6
+
+משך ממנו מעשר בסלע – A person who sells Second Tithe, in order to make it profane via the monies [acquired] through the sale, and that the monies will be seized for the holiness of the [Second] Tithe, for in this manner, it is permitted to sell it. And as it is taught in the first chapter [Mishnah 1], we don’t sell it, that is to carry it to Jerusalem and not so that the monies will be seized in the holiness of [Second Tithe]. For when he “pulled” the [Second] Tithe to formally acquire it, it was worth a Selah, but he did not have sufficient time to give the money until it stood at two [Selas]. And the [Second] Tithe does not become non-sacred produce until he gives the monies to the seller.
+נותן לו סלע – for since he acquired it through “pulling,” and the purchase gains a Sela when it becomes more expensive. But he must redeem it according to the current market price of two Selas. For the [Second] Tithe does not become non-sacred produce until he gives the monies to the seller. But the one Sela’s worth of Second Tithe is his and he consumes it in Jerusalem.
+עד שעמד בסלע – and he must give to the seller two Selas that he acquired it through “pulling,” and it is redeemed with one Sela according to the current market price. Therefore, he gives him the monies of a Sela from the monies of his non-sacred produce. And through that, the [Second] Tithe is redeemed. But the second Sela he he gives him from the monies of his own Second Tithe like someone who repays his loan obligation from the monies of Second Tithe, because at the outset of the transaction, he was standing for the fact that the seller would consume two Selas-worth in Jerusalem if it did become cheaper in price.
+אם היה עם הארץ נותן לו מדמיו – for if the seller was an ignoramus (i.e., who probably did not tithe), he gives him two Selas from the monies of his non-sacred produce, for we do not transfer monies of [Second] Tithe to an ignoramus. And there are those who read this – from doubtfully-tithed produce, if he has the [Second] Tithe monies from doubtfully-tithed produce, he gives him one Selar from those monies and transfers the monies of the doubtfully-tithed produce to the ignoramus.
+
+Mishnah 7
+
+ולא קרא שם – he did not say: “this is [the] redemption-money for the Second Tithe.”
+צריך לפרש – this is its redemption-monies, and the Halakha is according to Rabbi Yossi.
+ולא פירש – he did not say, “This is your Jewish bill of divorce,” or “Behold you are betrothed to me.”
+ר' יוסי אומר: דיו – since they were dealing with the same matter and amidst those things , he stood and divorced [her] or betrothed [her], there is no need to explain, and the Halakha is according to Rabbi Yossi.
+
+Mishnah 8
+
+המניח איסר – to be redeemed upon the produce of Second Tithe, and it was already redeemed.
+ואכל עליו חציו והלך למקום אחר – and he carried the Issar with him, and there it is worth a Pundiyon, and at first, he would not leave other than with one-half a Pundiyon, for the Pundiyon is equivalent to two Isaarim. It would be found that according to what he currently goes out with what remains is an Issar of non-sacred produce and therefore he consumes from it another Issar.
+אוכל עליו עוד פלג – one-half Issar, and we don’t say that since it is not worth other than an Issar, that he actually ate all of it.
+המניח איסר של מעשר שני – in order to eat of it as his non-sacred produce in the sanctity of [Second] Tithe. And he consumes from it until eleven per Issar, and one one-hundredth of an Issar, all of his Issar became non-sacred. But if the Issar was from the Second Tithe monies of that were certainly tithed, and he consumed from that total until there remained in it one out of one-hundred, such as one hundred figs are sold for an Issar, and he consumed ninety-nine of them, all of them became non-sacred produce.
+וב"ש אומרים הכל עשרה – One of them was most certainly tithed and another was doubtfully tithed, if there did not remain from that Issar other than one-tenth, it became non-sacred produce., such as the case where there were ten pomegranates that were sold for an Issar, and he consumed nine of them that became non-sacred produce, if there remained additional produce, such as if he had only consumed eight [out of ten], he must consume the corresponding amount.
+וב"ה אומרים: - בודאי אחד עשר ובדמאי עשרה – if there remained of the Issar of definitely tithed produce an Issar’s worth eleven, he is obligated to consume another [one part], since all whaich is less than the equivalent of a penny, we are not concerned for him, not for the matter of theft, nor the matter of benefiting from that which is dedicated to the Temple. A Perutah/penny is one-eighth of Italian Issar – hence, one tenth of an Issar is eight tenths of a Perutah which is equal to a Perutah less twenty percent. It turns out that when one adds twenty-percent which is one-quarter from the inside which is equal to one-fifth on he outside, there will be [amongst] everything a penny/Perutah. And therefore, we are concerned for this, for if there will be less than one-tenth, we don’t worry, for even with the addition of an additional fifth there will be in it less than the equivalent value of a Perutah. And therefore, they said, that with a definitively-tithed produce, eleven, and with doubtfully-tithed produce ten, since we are not obligated [an additional] one-fifth on that which is doubtfully-tithed, and the one-tenth is less than the equivalent of a Perutah. And the Halakha is according to the School of Hillel.
+
+Mishnah 9
+
+כל המעות הנמצאים – in every place whether during the Festival/Sukkot, whether during the rest of the days of the year. And in Jerusalem, on the rest of the days of the years, except for the days of the Festival/Sukkot.
+הרי אלו חולין – and we don’t suspect them lest they were monies of the Second Tithe.
+אפילו דינר זהב עם הכסף ועם המעות – for there is no way to combine them together. And one can say that these monies of Second Tithe which are accustomed to be redeemed to become secular again with golden dinars and that which remains does not become golden dinars, is redeemed on the silver and that which is left over on copper coins and we combine them together; even so, we don’t suspect.
+מצא בתוכן – in the purse or bag in which the money is placed into.
+
+Mishnah 10
+
+הוא חולין – for it is not the manner of human beings to sanctify earthenware for keeping the Temple in repair. And for the sake of what is in it, it was written.
+הוא קרבן – that is to say, that which is dedicated for a sacred purpose, the Temple.
+הוליך לתוך קרבן – and it is all a sacrifice, and the Rabbis did not dispute on [the opinion of] Rabbi Yehuda but only about metal alone. But that which is earthenware, they admit that is non-holy/profane and what is inside is a sacrifice. And the Halakha is according to the Sages.
+
+Mishnah 11
+
+קוף קרבן – it is sacred/Temple property
+ד' דמאי – it was taken from an ignoramus [who is not careful with tithing, especially Second Tithe].
+בשעת הסכנה – that they decreed to not fulfill the commandments.
+שמות בני אדם הן – letters of the beginnings of names; קוף/Kehat; ד'/Daniel; ט'/Tuvia – and all of it is profane.
+אשתקד היתה מלאה פירות תרומה ופינה – And the Rabbis hold that if there was emptying of the heave-offering, he would scrape it off and would not leave any heave-offering in it, that is written there. But the Halakha does not follow Rabbi Yosi.
+
+Mishnah 12
+
+הרי אלו חולין – what he found is non-sacred, for I say that he took Second Tithe.
+הרי שם מנה – His father said to him: “Behold there is a Maneh (i.e., one-hundred) of Second Tithe” and he found two hundred – one hundred [Second] Tithe and one hundred non-sacred. And we don’t say that the Maneh of [Second] Tithe is taken and these are other.
+מאתים ומצא מנה – His father said to him: Behold there are two hundred there, but he found [only] one Maneh (i.e., one hundred), the Maneh that he found was [Second] Tithe.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כרם רבעי מציינין אותו – they build near it a heap of stones and a sign so that they will recognize that it is fourth-year grapes.
+בקוזזות – a heap of stones and/or clods of earth; a sign like the ground. Just as the ground which one derives benefit from and makes produce, even this also, when it is redeemed, it is permitted to derive benefit from it.
+ושל ערלה בחרסית – in the ground when one makes from it an earthenware utensil. Its sign is like this burned-clay that one does not derive any benefit from it when one seeds it, one does not remove it in order to have a quantity of seed required for a field (see Mishnah Peah, Chapter 5, Mishnah 1), even this, there is no benefit from it.
+ושל קברות – so that a Kohen nor a Nazirite will not enter into there.
+בסיד – A sign that the white plaster is like bones.
+וממחה ושופך – dilute the plaster/lime in water so that it will become more glossy white and then it is poured upon the grave.
+במה דברים אמורים – that they make a sign for fourth-year grapes and fruits of a tree during its first three years.
+בשביעית – where everything is ownerless and people can take with permissions. But in the rest of the years of seven-year cycle, when they come to steal, they stuff the produce into the mouth of the wicked person so that he will glut it and die (See Talmud Bava Kamma 69a) and they will take it to eat while it is forbidden.
+והצנועים – those who are exacting upon themselves, when they had fourth-year grapes during the seventh year, they would set aside the monies prior to harvesting and say: All that is harvested, when it will be harvest, will be redeemed on this.
+
+Mishnah 2
+
+כרם רבעי – it has the same law as that of Second Tithe, and one must bring the fruits up to Jerusalem and consume them there, either them or their redeemed monetary value, and the Sages ordained that a walk of [one] day all around Jerusalem they would bring up their fruits [themselves] in order to adorn the markets of Jerusalem with fruit, and since every person would consume the fourth year’s fruits of a young tree, the mark would become full of the rest of the fruits.
+שיהא נפדה סמוך לחומה – even the vineyard that is near the wall.
+שאימתי שירצו – if the fruit would be diminished
+משחרב בית המקדש היה התנאי – not because the fruits increased, as has been said, but rather since the Temple was destroyed and Jerusalem came into the hands of the enemies, and they would not suspect to adorn the markets of Jerusalem with fruits.
+
+Mishnah 3
+
+אין לו חומש – the owners do not have to add one-fifth [its value] when they redeem it.
+ואי לו ביעור – in the fourth year and in the seventh year when the tithes are removed (see Deuteronomy 26:13), for the [added] fifth and removal are not mentioned with regard to the fourth-year grapes and removal [of the fruits] but with regard to tithes. And however, the School of Shammai admits that it has redemption, and even though redemption is not stated in the Biblical verses related to fourth-year grapes, that we derive it from what is written (Leviticus 19:24): “[In the fourth year all its fruit] shall be set aside for jubilation before the LORD.” We call it ceased to be sacred (i.e., by being redeemed) and thereafter it may be eaten.
+וב"ה אומרים יש לו – that is derived [by analogy] from [the doubling of the word] "קדש" "קדש"/”sanctified,” “sanctified (see Leviticus 19:24 “[In the fourth year all its fruit] shall be set aside [[קדש for jubilation before the LORD – with regard to fourth-year grapes and Leviticus 27:30: “All tithes from the land, whether seed from the ground or fruit the tree, are the LORD’s; they are holy [קדש] to the LORD” concerning Second-Tithe), to give it (i.e., fourth-year grapes) the law of [Second] Tithe (see Talmud Kiddushin 54b).
+יש לו פרט ויש לו עוללות – (For a definition of these terms, see Mishnah Peah, Chapter 7, Mishnayot 3-4.) That they (i.e., The School of Shammai) hold that the money belongs to the owner and that the money is not for “on high” (i.e., God’s), therefore, he is obligated for grapes fallen off during cutting and the gleanings reserved for the poor in every vineyard of the world. And the por who glean the grapes that had fallen off during cutting and gleanings reserved for the poor sell those that in their fourth year and redeem them for themselves and eat the redemption in Jerusalem. [Note that an עוללת can also be referring to a small single bunch (on a single branch, or handing down directly from the trunk – as opposed to אשכול/a cluster of grapes)].
+וב"ה אומרים כולו לגת – for they (i.e., the School of Hillel) hold that it is money of “on-high” (i.e., God’s) like [Second] Tithe. Therefore, there are no [obligation for] grapes fallen off during cutting and the gleanings reserved for the poor, but one stamps on them all together as one and brings them up and eats them in Jerusalem, or he redeems it and brings up the monies [to purchase food] in Jerusalem.
+
+Mishnah 4
+
+מניח את הסך על פי שלשה – [three] specialists in estimation, for ordinary fourth-year’s fruits from a young tree’s monetary value is not known since you have to calculate the expenditures as the Mishnah teaches here.
+לפדות בסלע – that is to purchase with a Selah while it is attached to the ground.
+על מנת להוציא יציאות מביתו – the salary of working the vineyard from the time that it is called a fruit, such as the salary for guarding and hoeing.
+ומניח את המעות – according to the estimation, after they estimated so-and-so many baskets per Selah.
+
+Mishnah 5
+
+ובשביעית – for there is no salary for guarding or for working the ground, he redeems it according to its value.
+אם היה הכל מופקר – if the owners made their fourth-year fruits from a young tree ownerless, the person who takes possession of them does not deduct anything other than the salary of harvesting, and he brings the fruits up to Jerusalem or redeems them and brings up their monetary equivalent [in cash]. But we don’t say that from when it became ownerless, he took possession and the law of the fourth year doesn’t apply with it. And on the seventh year, he does not deduct the salary of harvesting, for each person harvests for himself.
+מוסיף עליו חומש – The anonymous Mishnah is according to the School of Hillel, which derives [through an analogy of] "קדש" "קדש" (as seen in Mishnah 3 of this chapter) from [Second] Tithe.
+בין שניתן לו במתנה – while it is in the budding stage, for if it were after its ripening, the School of Hillel would hold that it is the money of “on-high” (i.e., God’s) like [Second] Tithe and you are not able to give it as a gift.
+
+Mishnah 6
+
+ערב יום טוב הראשון של פסח וכו' – As it is written (Deuteronomy 14:28): “Every third year you shall bring out the full tithe of the yield of that year, [but leave it in your settlements],” and it states further on (Deuteronomy 31:10): “ Every seventh year, the year set for remission, at the Feast of Booths.” Just as there (Deuteronomy 31:10), it is speaking of a Festival, so here (Deuteronomy 14:28) too, it speaks of a Festival. If just as there (Deuteronomy 31:10), the Festival of Booths, so here (Deuteronomy 14:28) too, the Festival of Booths, as the inference teaches us, (Deuteronomy 26:12): “When you have set aside in full the tenth part of your yield…,” the Festival in which all the Tithes are completed. One can say that this is Passover, where the produce of the third year is not completed to be harvested completely until the Passover of the fourth year comes, and similarly, from the sixth year, until the Passover of the seventh year comes.
+תרומה ותרומת מעשר לבעלים – to the Kohanim, for the heave-offerings/sacred gifts are theirs.
+ומעשר ראשון לבעליו – to the Levites.
+ומעשר עמי לבעליו – to the poor.
+מתבערים בכל מקום – one must remove them and destroy them from the world.
+הבכורים נתנים להכהנים כתרומה – and there is no need to destroy them from the world because the All-Merciful One [calls them] (i.e., First-Fruits) Terumah/heave-offerings, and the Master stated (Deuteronomy 12:17): “[You may not partake in your settlements of the tithes of your new grain or wine, or oil, or of the firstlings of your herds and flocks]… “"ותרומת ידך/or of your contributions,” as it is written concerning them (Deuteronomy 26:4): “The priest shall take the basket from your hand…” But the Halakha is not according to the School of Shammai.
+
+Mishnah 7
+
+בזמן הזה – when the Temple does not exist
+צריך לחללן על הכסף – As it is written (Deuteronomy 14:25): “[You may convert them into money.] Wrap up the money in your hand [and take it with you to the place that the LORD your God has blessed you.]” The money alone you take up [to Jerusalem].
+אחד שהן כסף ואחד שהן פירות – which require hiding away, for what value is redemption? (see Ma’aser Sheni, Chapter 1, Mishnah 5 at the end).
+
+Mishnah 8
+
+מהרו ותקנו אעת פירותיכם – heave-offerings [for the Kohen] and [First] tithes [for the Levite] to give them to those whom are appropriate, and Second Tithe – to bring it up and to consume it in Jerusalem.
+שלא הגיעו לעומת המעשרות – Each and every fruit as its due season (i.e., harvested products when they have arrived at the stage when they are subject to tithes – see Mishnah Peah, Chapter 8, Mishnah 8 and Mishnah Ma’aserot, Chapter 5, Mishnah 5) is explained in the first chapter of Tractate Ma’aserot.
+פטורים מן הביעור – For at first, they would say that prior to the stage when they are subject to tithes, they also require removal [from the house] (see Deuteronomy 26:14).
+
+Mishnah 9
+
+מי שהיו פירותיו רחוקים ממנו – they were already ritually prepared (i.e., tithed), and the time had arrived for removal.
+צריך לקרות להם שם – (see also, Mishnah Ma’aser Sheni, Chapter 4, Mishnah 7) to make assignment of them to their owners, according to the precedent of Rabban Gamaliel and the Elders.
+עשור שאני עתיד למוד – First Tithe that I will, in the future, give from the produce that I have in my house.
+נתון ליהושע – He was a Levite. But he did not give the “Great Tithe” now (i.e., the two-percent portion that was to given at the outset to a Kohen), because the Terumah/heave-offering is separated at the granary, [as is taught in a Baraitha], for it is impossible for the granary to be uprooted other than if the “Great Tithe” was already given, and it had already been separated in the granary.
+ומקומו מושכר לו – and the place of the [First] Tithe was already leased to him, and he will purchase the Tithe on account of the land.
+עשור אחר – the Poor Tithe (which is separated in the third and sixth years of the seven-year agricultural cycle).
+נתון לעקיבא בן יוסף – He was the treasurer/manager of the Poor.
+עשור שאני עתיד למוד – the tithe of a tithe – which I have to give to a Kohen from the [First] Tithe that Rabban Gamaliel gave me.
+נתון לאלעזר בן עזריה – He was a Kohen and tenth [generation] to Ezra [the Scribe].
+ונתקבלו שכר זה מזה – Rabban Gamaliel received from Rabbi Yehoshua the payment of his place (i.e., rental) of the First Tithe and the payment of his place (i.e., rental) of the Poor Tithe from Rabbi Akiba and Rabbi Yehoshua received the payment of his place (i.e., rental) – “the tithe of the tithe” from Rabbi Eleazar ben Azariah, and each one acquired a place of the Tithe that was appropriate for him with the money that he gave to the renter, for the renting of land is acquired through money.
+
+Mishnah 10
+
+ביום טוב אחרון היו מתודין – and they would not confess on the first day of the Festival immediately after the removal [of the fruits of the third and sixth years of the seven-year cycle], in order that he would have something to eat during the Festival. Therefore, on the eve of the first day of the Festival, he would remove [fruits] and leave them over until the last day.
+זה מעשר שני ונטע רבעי – which are called holy/sacred.
+זה מעשר לוי – that is, the First Tithe
+וגם נתתיו זה תרומה גדולה – and also, it is a supplement, implying that “I have given it to the Levite” (as per Deuteronomy 26:13) beyond what I gave to the Kohen.
+מן הבית זו חלה – which was thrown from the dough in the house.
+
+Mishnah 11
+
+ולא מן התלוש על המחובר וכו' – that is from that which is obligatory for that which is exempt, and from that which is exempt for that which is obligatory.
+ולא מן החדש על הישן – as it is written (Deuteronomy 14:22): “[You shall set aside] every year [a tenth part of all the yield of your sowing] that is brought from the field,” and not from this year for its neighboring year.
+ולא שכחתי מלברכך ומלהזכיר שמך עליו – since we recite a blessing to separate the heave-offering/sacred donation [to the Kohen], and similarly on the First and Second Tithes and the Poor Tithe, and for the redemption of the Second Tithe, and for Hallah, on all of them we recite a blessing.
+
+Mishnah 12
+
+לא אכלתי באוני – the entire day of death is [a period of] grief according to the Torah, and even after the burial, and the night that is after the day of the death is [a period of] grief according to the Rabbis. And similarly, the day of burial which is not the day of death is [part of the period of] grief according to the Rabbis.
+לא לקחתי ממנו ארון ותכריכין למת – and in a similar manner, for the [still] living, it is forbidden, for it is prohibited to purchase clothing and things like it from the Second Tithe [monies] as it is taught at the conclusion of the first chapter (Mishnah 7):” [this is the general principle:] if one purchased anything other than food, drink or anointment [with money from Second Tithe], if he purchased, he must consume of an equal value.” And [the Mishnah] did not make mention here the bier and the burial shrouds other to inform us that it not matter if he anointed from it [that was to be used] for the dead person, for he cannot make confession, as it says (Deuteronomy 26:14): “[I have not eaten] of it [while in mourning],” from the body of the [Second] Tithe, but even if he purchased a bier and burial shrouds [from it] and did not give from the substance of the Tithe for the dead, he is not able to recite the confession.
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+מכאן אמרו – since it is written (Deuteronomy 26:15): “[and bless Your people Israel] and the soil You have given us.”
+ויש להם ערי מגרש – and they [i.e., Kohanim and Levites} are able to confess on the tithes that they bring from the fields of their cities. And the Halakha follows the opinion of Rabbi Yosi.
+
+Mishnah 15
+
+יוחנן כ"ג – who served in the High Priesthood after Shimon HaTzaddik/the Righteous ( see Mishnah Avot, Chapter 1, Mishnah 2 – who was one of the last of the Men of the Great Assembly).
+העביר הודיות המעשר – Since Ezra fined the Levites in that he would not give to them the [First] Tithe, for when he went up [to the Land of Israel] from the Diaspora and the sons of Levi did not go up with him, he commanded that they should give the [First] Tithe to the Kohanim, but Yohanan the Kohen Gadol/High Priest abolished the Confession (see Deuteronomy 26:13-15), since he was unable to say [the words] (Deuteronomy 26:13): “[I have cleared out the consecrated portion from the house;] and I have given it to the Levite, [the stranger, the father, and the widow, just as You commanded me...].
+בטל את המעוררים – for the Levites would recite on each day on the platform/Dukhan (Psalms 44:24): “Rouse Yourself; why do You sleep, O LORD? [Awaken, do not reject us forever!].” He said (to them): Is there sleep before God? Therefore, he stood and abolished them.
+את הנוקפים – for they would wound the sacrificial calf between its horns in order that blood would fall into its eyes in order that he would not see and it would be easy to invert it and slaughter it. He stood and abolished it (i.e., this practice), for it appeared as a like having a blemish (making it unfit for the altar, for priestly service, etc.) and they established for them rings in the ground to draw the neck of the animal into it (by the use of a rope passing through it, drawing the animal’s head down- See Mishnah Middot, Chapter 3, Mishnah 5). [The word] "נוקפים" – striking – and an example of this: A person does not strike his finger from below (Talmud Hullin 7b).
+היה פטיש מכה בירושלים – those who engrave copper and iron would strike it with a hammer to do work that cannot be postponed without irretrievable loss which is permissible during the [Intermediate Days] of the Festival [of Passover and Sukkot]. And he stood and abolished them because the thing grows too loud and there is a despising of the Festival.
+ובימיו אין אדם צריך לשאול על הדמאי – for he said to the people of his generation: just as the Great Priest’s Due (2% that went to a Kohen) has the punishment of the death penalty [for non-compliance with this regulation], so too the Terumat Ma’aser/the ten percent that the Levite gave to the Kohen and eatables forbidden pending the separation of sacred gifts carry the death penalty [for non-compliance]. And he ordained that they should take out from that which was doubtfully-tithed only the tithe of the tithe that the Levite owes to the Kohen and Second Tithe, and they should not remove from it First Tithe or the Poor Tithe (in years three and six), for they can say to the Levite or to the poor that he brought proof that it is eatables forbidden pending the separation of sacred gifts and they should take [them]. And from this ordinance onward, he whomever purchases produce from the market would not ask if they were properly prepared or not, but he can immediate separate from them the Priest’s Due, the tithe of the tithe that the Levite gives to the Kohen and Second Tithe and eat the remainder. For all who purchase produce from an ignoramus are considered doubtfully tithed.
\ No newline at end of file
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+Bartenura on Mishnah Maaser Sheni
+ברטנורא על משנה מעשר שני
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה מעשר שני
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מעשר שני אין מוכרין אותו.</b> אפילו להוליכו לירושלים לפי שהוא קדש. וסתם מתניתין כר״מ דאמר מעשר [שני] ממון גבוה הוא:
+<b>ואין מחליפין אותו.</b> לא יאמר לו הילך יין ותן לי שמן, שמן ותן לי יין:
+<b>ואין שוקלין כנגדו.</b> סלע של חולין כנגד סלע של מעשר שני, משום בזוי מצוה:
+<b>ולא יאמר אדם לחבירו בירושלים.</b> לעיל איירי חוץ לירושלים, והכא קמשמע לן דאפילו בירושלים שקונין בדמיו מאכל ומשתה אינו רשאי להחליף:
+<b>וכן שאר כל הפירות.</b> אפילו אותן פירות דמעשר דידהו לא הוי אלא מדרבנן:
+<b>אבל נותנים זה לזה מתנת חנם.</b> כגון שמזמינו לאכול עמו על שולחנו. ודברי הכל היא, אבל לתת לו במתנה ממש לדברי האומר מתנה כמכר אסור:
+
+Mishnah 2
+
+<b>אין מוכרין אותו.</b> דגמרינן גאולה גאולה מחרמים, נאמר במעשר (ויקרא כ״ז:כ״ח) לא יגאל, ונאמר בחרמים (שם) לא ימכר ולא יגאל, מה להלן מכירה עמו אף כאן מכירה עמו:
+<b>תמים חי.</b> והוא הדין נמי שחוט, שנאמר לא יגאל אינו נמכר לא חי ולא שחוט לא תמים ולא בעל מום. אלא תמים, חלבו ודמו קרבין על גבי המזבח והבשר אוכלין אותו הבעלים בירושלים. ובעל מום אוכלים אותו הבעלים בכל מקום. ואיידי דבעי למתני סיפא גבי בכור מוכרים אותו תמים חי, תני נמי רישא תמים חי:
+<b>ואין מקדשין בו את האשה.</b> דהוי כמכר:
+<b>הבכור מוכרין אותו תמים חי.</b> משום דבבכור כתיב (במדבר יח) לא תפדה אבל נמכר הוא:
+<b>ומקדשין בו את האשה.</b> דממונו של כהן הוא ומותר למוכרו:
+<b>אסימון.</b> מטבע שאין עליו צורה, ואין מחללין עליו מעשר שני דכתיב (דברים י״ד:כ״ה) וצרת הכסף בידך, כסף שיש עליו צורה:
+<b>ולא על המטבע שאינו יוצא.</b> דכתיב (שם) ונתת הכסף בכל אשר תאוה נפשך, פרט לכסף שאינו יוצא, שאינו יכול לקנות ממנו מה שהוא רוצה:
+<b>ולא על המעות שאינן ברשותו.</b> כגון שנפל כיסו לים הגדול אינו יכול לפדות מעשר שני על מעות שבתוכו, שהוא צריך לשכור מי ששט על פני המים להוציאו:
+
+Mishnah 3
+
+<b>הלוקח בהמה לזבחי שלמים.</b> ממעות מעשר שני, שכך הוא עיקר מצות מעות מעשר שני לקנות מהם שלמים, דילפינן שם שם לגזרה שוה מהר עיבל:
+<b>וחיה.</b> שאינה ראויה להקרבה, וקנאה ממעות מעשר שני לאכול אותה בשר תאוה, כלומר חולין:
+<b>יצא העור לחולין.</b> וא״צ לאכול דמיו בירושלים:
+<b>יצא הקנקן לחולין.</b> ואין צריך למכרו ולאכול דמיו בקדושת מעשר בירושלים. והני מילי כשהמוכר והקונה הדיוטים ואין נותנים עיניהם אלא בבשר לאכול וביין לשתות אבל אם אחד מהם אומן לעבד עורות, או יוצר חרס דעכשיו ודאי נותן עיניו בעורות או בקנקנין, נעשה כקונה זה בפני עצמו וזה בפני עצמו, ולא יצאו לחולין:
+<b>התמד.</b> פסולת של ענבים שנתן עליהם מים:
+<b>אינו נלקח בכסף מעשר.</b> דחשיב כמו מים, ואנן בעינן פרי מפרי וגדולי קרקע:
+<b>נלקח בכסף מעשר.</b> דכיון שהחמיץ חשיב אוכל, והוא דרמא תלתא ואשכח ארבעה:  
+
+Mishnah 4
+
+<b>הלוקח חיה לזבחי שלמים.</b> ואין קרבן בא מן החיה, דכתיב (ויקרא א׳:ב׳) מן הבקר ומן הצאן:
+<b>ובהמה לבשר תאוה.</b> חכמים גזרו שלא יקנו בהמה ממעות מעשר שני אלא שלמים, לפי שבראשונה היה מותר ליקח בהמה לבשר תאוה, כיון שראו שהיו הכל לוקחים בהמה לבשר תאוה ומבריחים אותה מעל גבי המזבח חזרו ואמרו לא יקחו:
+<b>אין העור יוצא לחולין.</b> כלומר אינו בתורת זו שיצא העור לחולין, אלא לא קנה מעשר לא החיה ולא הבהמה, דנעשה כקונה שור לחרישה בדמי מעשר, דלא קנה מעשר:
+<b>לא יצא הקנקן לחולין.</b> כיון שנהגו למכור היין בלא הקנקן:
+<b>לא יצאו דמי הכלי לחולין.</b> לפי שדרך למכרן בלא הכלי:
+
+Mishnah 5
+
+<b>הלוקח מים ומלח וכו׳</b> מים ומלח אין נקנים בכסף מעשר שני, דכתיב (דברים י״ד:כ״ו) ונתת הכסף בכל אשר תאוה נפשך, כלל, בבקר ובצאן וביין ובשכר, פרט, ובכל אשר תשאלך נפשך, חזר וכלל, כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש דבר שהוא אוכל וגדולי קרקע, דבקר וצאן גדלים מן הצמחים שהם גדולי קרקע, ותלוש, ודבר המתקיים עד שמוליכן לירושלים, אף כל דבר שהוא אוכל וגדולי קרקע ותלוש, ודבר המתקיים, יצאו מים ומלח שאע״פ שהן אוכל אינן גדולי קרקע, יצאו פירות המחוברים לקרקע, שאינן תלושים, יצאו פירות הנרקבים קודם שיגיעו לירושלים שאינן דבר המתקיים, שכל אלו אין נקחים בכסף מעשר:
+<b>לא קנה מעשר.</b> ולא חלה קדושת מעשר על הדבר הקנוי ולא יצאו המעות לחולין:
+<b>הלוקח פירות שוגג.</b> שלא היה יודע שמכסף מעשר הוא קונה:
+<b>יחזרו דמים למקומן.</b> המוכר לוקח פירותיו ומחזיר הדמים, משום דהוי כמקח טעות, שאם היה יודע הלוקח שהם דמי מעשר לא היה לוקח בהם פירות הללו, משום טורח הדרך, וכיון דשוגג הוא בטל מקח:
+<b>מזיד.</b> שידע שכסף מעשר הוא:
+<b>יעלו ויאכלו במקום.</b> אשר יבחר ה׳, כלומר בירושלים:
+<b>ואם אין מקדש ירקבו.</b> שהדבר הקנוי בכסף מעשר אינו נפדה טהור בריחוק מקום, כדתנן לקמן בפרק ג׳:
+
+Mishnah 6
+
+<b>תקבר ע״י עורה.</b> עם עורה, לפי שגם עורה אסור:
+
+Mishnah 7
+
+<b>אין לוקחין עבדים וקרקעות.</b> לפי שאינן אוכל, ורחמנא אמר (דברים י״ד:כ״ו) בבקר ובצאן ואכלת שם:
+<b>יאכל כנגדן.</b> כנגד מעות מעשר שני שהוציא בדברים הללו, יוציא משלו ויקנה דבר שהוא אוכל ויאכל בקדושת מעשר בירושלים. והכא מיירי כשברח המוכר ומשום הכי לא תנא יחזרו דמים למקומן. אי נמי מתניתין איירי במזיד, אבל שוגג יחזרו דמים למקומן:
+<b>קיני זבים וקיני זבות.</b> שתי תורים או שני בני יונה שחייבין הזבים והזבות להביא. וקיימא לן דכל דבר שהוא חובה אינו בא אלא מן החולין, שאין אדם פורע חובו במעות מעשר שני:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>מעשר שני נתן לאכילה ולשתיה.</b> דכתיב (דברים י״ד:כ״ו) בבקר ובצאן וביין ובשכר ואכלת שם, ושתיה בכלל אכילה. וסיכה כשתיה דכתיב (תהילים ק״ט:י״ח) ותבא כמים בקרבו וכשמן בעצמותיו:
+<b>לאכול דבר שדרכו לאכול.</b> שאם קנה בכסף מעשר פת ונתעפשה, יין והקרים, תבשיל ונבאש, אין מחייבין אותו לאכול דבר שאין דרכו לאכול כדי שלא יפסדו מעות של מעשר שני. אי נמי בקש לאכול תרדין לחין חיין או לכוס חטין חיות, אין שומעין לו, כיון שאין דרכן לאכלן כך:
+<b>אין מפטמין את השמן.</b> לשים בתוכו עקרין וראשי בשמים, משום דבלעי השמן ואזיל לאבוד, שהשרשים אינן נאכלין:
+<b>ואין לוקחין בדמי מעשר שני שמן מפוטם.</b> משום דבעינן דבר השוה לכל אדם, וזה אינו אלא למפונקים ולמעונגים:
+<b>אבל מפטם הוא את היין.</b> לעשותו ינומולין וכיוצא בהן:
+<b>נפל.</b> לתוך יין של מע״ש כשהוא חוץ לירושלים דבש ותבלין והשביח, חולקין את השבח לפי חשבון, כגון אם היין שוה ב׳ סלעים ודבש ותבלין שוין סלע והשביחו ועמדו על ד׳ סלעים, פודה את היין בב׳ סלעים ושני שליש. סלע:
+<b>קפלוטות.</b> כרתי פורו״ש בלע״ז:
+<b>השבח לשני.</b> ופודה את הפת בשויו, ואין חולקין השבח לעצים של חולין, אלא כל השבח למעשר שני, לפי שאין שבח עצים ניכר בפת:
+<b>כל ששבחו ניכר.</b> ששבח החולין ניכר במעשר שני, שהוסיפו החולין על המעשר במדה ובמשקל, אבל אם לא הוסיפו אלא בטעם אע״פ שנתעלה בדמים מחמת הטעם, אין זה שבחו ניכר:
+
+Mishnah 2
+
+<b>רבי שמעון אומר אין סכין.</b> קסבר לא ניתן שמן של מעשר שני לסיכה אלא לאכילה בלבד:
+<b>אם הקל בתרומה.</b> שאתה מודה דמותרת בסיכה, כדתנן בפרק שמיני דשביעית וכן בתרומה וכן במעשר שני, ולא קא מפלגת בתרומה:
+<b>שהקל בכרשינין ובתלתן.</b> של תרומה יותר מבמעשר שני, כדבעינן למימר לקמן, הלכך דין הוא נמי שנקל בסיכה גבי תרומה. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>תאכל צמחונים.</b> כשהן ירקות לחין, ולא יניחם עד שיגדלו ולא יהיו ראויות לאכילה. אבל בתרומה תאכל בין צמחונין בין יבישים:
+<b>בית שמאי אומרים כל מעשיה בטהרה.</b> אע״ג דתלתן לאו אוכל גמור הוא, ואין תרומה נוהגת בו אלא לפי שנאכל לקצת בני אדם, הילכך נאכל בטומאה, מכל מקום לבית שמאי צריך שיהיו כל מעשיה בטהרה ובנטילת ידים, כדין כל שאר אוכלים של תרומה שהנוגע בהם צריך נטילת ידים תחלה, וטעמא כדי שידעו שהם תרומה ולא יאכלו לזרים:
+<b>חוץ מחפיפתה.</b> שבלא נטילת ידים יכולים לחוף בהן ראשן. וכך היה דרכן לחוף ראשן בתלתן:
+<b>כל מעשיה בטומאה חוץ משרייתה.</b> במים, שצריך לשרותן בטהרה. שאם שורה אותן בלא נטילת ידים שרייתן מכשירתן לקבל טומאה, והוא מטמאן מיד בידיו. ואסרו זה בלבד משום היכר כדי שידעו שהיא תרומה:
+
+Mishnah 4
+
+<b>כרשיני.</b> בלשון ערבי כרסנ״א, ואינם מאכל אדם אלא מדוחק בשנות רעבון:
+<b>ונכנסים לירושלים ויוצאים.</b> אע״ג דבשאר פירות קיימא לן דמעשר שני הנכנס לירושלים אין יכולין להוציאו משם, בכרשינין הקילו:
+<b>יתחלקו לעיסות.</b> ואינו כשאר מעשר שנטמא שפודין אותו ואפילו בירושלים, אבל כרשינים לפי שאינן מאכל אדם אין פודין אותן, דסבר רבי טרפון אין פודין את הקדשים להאכילן לכלבים, הלכך יתחלקו לעיסות טהורות של מעשר שני וישימו בכל עיסה ועיסה מן הכרשינים הללו שנטמאו פחות פחות מכביצה, דאוכל פחות מכביצה אינו לא מיטמא מאחרים, ולא מטמא אחרים, וככה יאכלו אותן:
+<b>וחכמים אומרים יפדו.</b> כשאר מעשר שני. והלכה כחכמים:
+<b>שורין.</b> במים ושפין על הבשר, בטהרה, בנטילת ידים, שסתם ידים שניות ופוסלות את התרומה:
+<b>ומאכילין.</b> לבהמה:
+<b>יאכלו צריד.</b> לשון יובש, כמו צריד של מנחות [פסחים כ] שהוא מקום של המנחה שלא הגיע שם שמן. כלומר יאכלו יבשים שלא יהא עליהם משקה בשעת אכילה, כדי שלא יהיה ניכר שהוכשרו לקבל טומאה:
+<b>כל מעשיהם בטומאה.</b> ואפילו השרייה. ואין הלכה כרבי עקיבא:
+
+Mishnah 5
+
+<b>מה שליקט ליקט למעשר.</b> כל מה שמלקט הכל למעשר עד שישלים דמי מעשר. ויתנה ויאמר, אם כל מה שלקטתי הם מעות מעשר מוטב, ואם לאו אותם של מעשר שנשארו יהיו מחוללין על אלו:
+<b>ואם בלל וחפן.</b> ואם לא ליקט אותן אחד אחד מכאן ומכאן, אלא שהיו בלולין ומעורבים ולקח אותם מלא חפניו:
+<b>לפי חשבון.</b> שאם לזה מנה ולזה מאתים, נותן לזה של מנה שליש ולזה של מאתים שני שלישים:
+
+Mishnah 6
+
+<b>שנתערבו.</b> ורוצה להוציא של חולין חוץ לירושלים:
+<b>מביא בסלע מעות.</b> של נחשת שיש עליהם צורה, ששוין סלע של כסף:
+<b>ובורר את היפה שבהן.</b> שבשני הסלעים, ומחלל אלו המעות עליה, והסלע השני והמעות נשארים חולין:
+<b>מדוחק.</b> כשהוא דחוק ואינו יכול לעשות בדרך אחרת:
+<b>ולא שיתקיים כן.</b> שישאר המעות של נחושת מעשר, אלא חוזר ומחללם על הכסף. ואי קשיא ולמה מביא בסלע מעות, יקח אחד משני סלעים שנתערבו ויאמר אם זו היא של מעשר מוטב ואם לאו הרי השני שהיא של מעשר מחוללת עליה. אי שריית ליה ליקח אחת מהן ולהתנות, חיישינן דלמא אתי למשקל חד מינייהו בלא תנאי:  
+
+Mishnah 7
+
+<b>לא יעשה אדם סלעיו דינרי זהב.</b> סלעים של כסף שיש לו ממעשר שני לא יעשה אותם דינרי זהב, שמא ישהה עליותיו עד שיחליף סלעיו ויתבטל מלעלות לרגל. וב״ה סברי לא גזרינן:
+
+Mishnah 8
+
+<b>הפורט סלע ממעות מעשר שני.</b> מי שיש לו מעות נחשת של מעשר שני, ובא לפורטן בסלע כסף להעלות לירושלים מפני משאוי הדרך:
+<b>ב״ש אומרים בכל הסלע מעות.</b> אם בא לפורטן יכול לפרוט כולן ולתת בשביל כל הסלע:
+<b>וב״ה אומרים.</b> לא יפרוט אלא חציין, שהפרוטות יוצאות בירושלים וכשיבא שם יהיה צריך לפרוטות מיד לקנות צרכי סעודה, ואם ירוצו הכל אצל שולחני לפרוט יוקירו הפרוטות ונמצא מעשר שני נפסד. לפיכך ישאו פרוטות עמהן להוציא במקצת, ולכשיכלו יפרוט בכסף שבידו מעט מעט:
+<b>שקל.</b> הוא חצי סלע:
+<b>אין מחללין כסף ופירות על כסף.</b> מי שיש לו חצי דינר כסף של מעשר ופירות של מעשר שוין חצי דינר, לא יצרפם יחד לחללם על דינר:
+<b>וחכמים מתירין.</b> בכי האי גונא ע״י צירוף פירות, כיון שאין לו אלא חצי דינר כסף. אבל לחלל דינר כסף ופירות שוין דינר על חצי סלע שהוא שני דינרין מודים חכמים שאין מחללים. והלכה כחכמים:
+
+Mishnah 9
+
+<b>הפורט סלע של מעשר שני בירושלים.</b> שהיה מחליף סלע שבידו ונוטל פרוטות להוציאן לצרכי סעודת מעשר:
+<b>ב״ש אומרים.</b> אם בא להחליף כל הסלעים שבידו במעות, יחליף:
+<b>ובית הלל אומרים לא יחליף אלא חציין.</b> שמא לא ישהה בעיר עד שיוציא את כולן, ויפקידם בעיר עד רגל אחר, והפרוטות מתעפשות, ואם יחזור ויחליפם בסלעים נמצא שולחני משתכר שני פעמים ומעשר שני נפסד:
+<b>הדנין לפני חכמים.</b> שמעון בן עזאי ושמעון בן זומא וחנן המצרי:
+<b>בשלשה דינרין כסף ובדינר מעות.</b> הסלע הוא ד׳ דינרים, וכשבא להחליף הסלע לא יקח אלא בדינר א׳ פרוטות ושלשה דינרים יהיו כסף:
+<b>רביעית כסף ברביעית מעות.</b> בדינר רביעי של כסף לא יקח אלא ברביעיתו מעות של נחשת, וג׳ חלקים כסף. שנמצא לוקח מעות אחד מששה עשר בסלע בלבד:
+<b>ארבעה אספרי כסף.</b> הדינר ה׳ אספרי, ומטבע הוא בארץ יון ועד היום קורין לו אספרי. נמצא הסלע עשרים אספרי. וכשהוא מחלל הדינר יחללנו על ד׳ אספרי כסף ואספר א׳ נחשת. נמצא לוקח נחשת א׳ מעשרים בסלע בלבד:
+<b>יניחנה בחנות ויאכל כנגדה.</b> לא יחלל כלל על פרוטות שמא ישכח ויעשה אותן חולין, אלא יניח הסלע אצל החנוני ויאכל כנגדה עד שתכלה. ואין הלכה אלא כדברי ב״ה בלבד:  
+
+Mishnah 10
+
+<b>מקצת בניו טמאין ומקצתן טהורים.</b> ורוצה שישתו יחד מכד אחד, והטמאים אסורים ביין הקנוי בדמי מעשר:
+<b>מניח את הסלע ואומר.</b> מה שישתו הטהורים מן היין, לכשישתו תהא סלע זו מחוללת עליו מעכשיו. נמצא מה ששתו טהורים היה מעשר ומה ששתו טמאים היה חולין. ואינו חולין ומעשר שני מעורבים זה בזה, שאין היין קדוש בקדושת מעשר, אלא לכשישתו חוזר היין ששתו בלבד להיות מעשר למפרע:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>לא יאמר.</b> לחלק. שתטול חלק בהם. לפי שעליו מוטל להביא מעשרו לירושלים, ונמצא פורע חובו ממעשר שני:
+<b>העלם שנאכלם ונשתם.</b> דנראה דמזמינו לאכול עמו, וזה מותר:
+<b>אבל נותנים זה לזה מתנת חנם.</b> מפורש לעיל בריש פרק קמא:
+
+Mishnah 2
+
+<b>מפני שהוא ממעט באכילתו.</b> דתרומה אסורה לטבול יום ולזרים:
+<b>ורבי שמעון מתיר.</b> דסבר מותר להביא קדשים לבית הפסול:
+<b>מה אם היקל בזבחי שלמים.</b> שקונים שלמים בכסף מעשר שני ואע״פ שממעט באכילתו שיכולין לבא לידי פגול ונותר וטמא, לא נקל בתרומה לקנותה בכסף מעשר שני שאין בה דין פגול ונותר ולא דין טמא, שלא כל הדברים המטמאין את הקדש מטמאין את התרומה ואין הלכה כרבי שמעון:
+
+Mishnah 3
+
+<b>מי שהיו לו מעות.</b> של מעשר שני, וצריך לקנות מהם דברים של חולין שלא לאכילה ושתיה וסיכה:
+<b>ולחבירו פירות.</b> של חולין ורוצה לעשות עמו טובה שיתחללו מעות מעשר חבירו על פירותיו:
+<b>אוכל פירותיו בטהרה.</b> שחלה קדושת מעשר על הפירות, וצריך לאכלן בטהרה:
+<b>ולא יאמר כן לעם הארץ.</b> שהוא חשוד לאכול פירות מעשר בטומאה:
+<b>אלא בדמאי.</b> כגון אם היו אותן מעות מעשר שני של דמאי, אז מותר לומר כן אפילו לעם הארץ, דשמא המעות אינן מעשר:
+
+Mishnah 4
+
+<b>ומעות במדינה.</b> ומעות של מעשר שני חוץ לירושלים וצריך להן. קמ״ל שא״צ שיהיו הפירות והמעות במקום אחד. ועוד אשמועינן במתניתין דאע״ג דפירות מעשר אין יכולין ליפדות בירושלים, מעות מעשר מתחללין הן בירושלים:
+
+Mishnah 5
+
+<b>מעות.</b> של מעשר שני:
+<b>נכנסות לירושלים ויוצאות.</b> שאין המחיצות קולטות מעות כדרך שקולטות פירות:
+<b>אף הפירות נכנסים ויוצאים.</b> ודוקא להוציאן כדי לטוחנן ולאפותן ולהחזירן אח״כ לירושלים שרי רבן שמעון בן גמליאל, לפי שיותר היו מוצאין לטחון ולאפות חוץ לירושלים מבירושלים עצמה. ותנא קמא אסר נמי בהא. ואין הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 6
+
+<b>שנגמרה מלאכתן.</b> למעשר, כדתנן בפ״ק דמעשרות איזהו גרנן למעשר:
+<b>ועברו בתוך ירושלים.</b> בעודן טבל:
+<b>יחזור מעשר שני שלהן.</b> דקסבר מתנות שלא הורמו כמי שהורמו דמיין, וקלטוהו מחיצות למעשר שני:
+<b>ושלא נגמרה מלאכתן.</b> כגון סלי ענבים לגת וכו׳. אבל סלי ענבים לאכילה נגמרה מלאכתן:
+<b>למוקצה.</b> מקום ששוטחין בו תאנים ליבש קרוי מוקצה:
+<b>רבי שמעון בן יהודה אומר וכו׳</b> סבר דלב״ה מתנות שלא הורמו לאו כמי שהורמו דמיין. אי נמי אפילו כמי שהורמו דמיין הני מילי [לענין] שאר דברים, אבל לענין קליטת מחיצות דרבנן, מקילין ב״ה. ואין הלכה כר״ש בן יהודה, שלא נחלקו ב״ש וב״ה אלא על פירות שלא נגמרה מלאכתן כדברי ת״ק:
+<b>והדמאי.</b> טבל של דמאי:
+<b>נכנס.</b> לירושלים:
+<b>ויוצא ונפדה.</b> חוץ לירושלים אחר שיצא, ואין צריך לחזור. והך סיפא לתנא קמא איצטריך ואליבא דבית הלל:
+
+Mishnah 7
+
+<b>בפנים.</b> מן החומה:
+<b>ונוטה לחוץ.</b> לחומת ירושלים:
+<b>מכנגד החומה ולפנים כלפנים.</b> דבין נוף ובין עיקר מכנגד החומה ולפנים כלפנים, ואוכלין שם מעשר שני ולא פודין. ובין נוף ובין עיקר מכנגד החומה ולחוץ כלחוץ, ופודין שם מעשר שני ולא אוכלין. והיינו דתנן במסכת מעשרות פ״ג ובירושלים הולך אחר הנוף. כלומר אף אחר הנוף:
+<b>בתי הבדים.</b> שעוצרים בהם שמן, ורגילים היו לעשות בתים הללו בחומת המדינה:
+<b>שפתחיהן לפנים.</b> מחומת ירושלים וחללן חוץ לחומת ירושלים:
+<b>מכנגד החומה ולפנים כלפנים.</b> ואוכלים שם מעשר שני וקדשים קלים, ואין פודין שם מעשר שני:
+<b>מכנגד החומה ולחוץ כלחוץ.</b> ואין אוכלים שם מעשר שני וקדשים, ופודים שם מעשר שני:
+
+Mishnah 8
+
+<b>הלשכות בנויות בקודש.</b> בעזרה:
+<b>ופתוחות לחול.</b> להר הבית:
+<b>וגגותיהן קודש.</b> והוא שהיו גגותיהן שוות לקרקע העזרה, כגון שהיתה הלשכה בשפוע ההר. שאם אין גגותיהן שוות לקרקע העזרה קיימא לן דעליות וגגות לא נתקדשו:
+<b>תוכן קודש.</b> לשחיטת קדשים קלים, ולאכילת קדשי קדשים, ולהתחייב עליהן משום טומאה:
+
+Mishnah 9
+
+<b>באב הטומאה.</b> שרץ ונבילה וכיוצא בהן:
+<b>בולד הטומאה.</b> האי ולד הטומאה דתנן במתניתין לאו ולד הטומאה שנגע באב הטומאה שהוא טמא מדאורייתא, אלא בולד הטומאה דרבנן, כגון שנגע בכלים שנטמאו במשקין:
+<b>יפדה.</b> דמעשר שני שנטמא פודין אותו אפילו בירושלים, דכתיב (דברים י״ד:כ״ד) כי לא תוכל שאתו, ואין שאת אלא אכילה כדכתיב (בראשית מ״ג:ל״ד) וישא משאות מאת פניו אליהם:
+<b>ויאכל הכל בפנים.</b> שלא יאמרו ראינו מעשר שני שנכנס לירושלים ויצא, מפני שיש קול למעשר היוצא. אבל אין לחוש כשפודים אותו שמא יאמרו ראינו מעשר שני שנפדה בירושלים, שאין קול לפדוי:
+<b>חוץ משנטמא באב הטומאה בחוץ.</b> שכיון שנכנס כשהוא טמא אין המחיצה קולטתו:
+<b>חוץ משנטמא בולד הטומאה בפנים.</b> אבל נטמא בולד הטומאה בחוץ אע״פ שבולד הטומאה של דבריהם נטמא, ומן התורה טהור הוא, יאכל בחוץ. ובירושלמי מוקי לה כגון שהכניסו על מנת שלא יקלטוהו מחיצות, אבל אם לא התנה, הואיל ונכנס והרי הוא טהור דאורייתא יאכל בפנים:
+
+Mishnah 10
+
+<b>הלקוח בכסף מעשר שני.</b> פירות שנקנו מדמי מעשר שני:
+<b>יקבר.</b> הואיל ונגמרה מצותו וקנה פירות ממעות מעשר שני שוב לא יפדה:
+<b>שכן נפדה טהור ברחוק מקום.</b> שמעשר שני פודין אותו כשהוא טהור חוץ לירושלים, כדכתיב (דברים י״ד:כ״ד) וכי ירחק ממך המקום וגו׳. אבל הלקוח בכסף מעשר אינו נפדה חוץ לירושלים כשהוא טהור, דתנן לעיל בפרק קמא מזיד יעלו ויאכלו במקום. ואין הלכה כרבי יהודה:
+
+Mishnah 11
+
+<b>על ידי עורו.</b> עם עורו:
+<b>ר׳ שמעון אומר יפדה.</b> ובהא קמיפלגי, דתנא קמא סבר אין פודין את הקדשים להאכילן לכלבים, ורבי שמעון סבר פודין את הקדשים להאכילן לכלבים. ואין הלכה כרבי שמעון:
+<b>לקחו חי ושחטו ונטמא יפדה.</b> הכא לא פליג רבי יהודה כדפליג לעיל בפירות הלקוחים בכסף מעשר ונטמאו, דכיון דלקחו חי אין לו ריחוק מקום לפי שיכול להוליכו בכל מקום שירצה, הלכך הוי כמעשר שני עצמו. ונפדה כשנטמא, כדרך שנפדה מעשר שני כשנטמא:
+<b>רבי יוסי אומר יקבר.</b> דמחמיר טפי מר׳ יהודה, וסבר דאע״פ שקנאו חי דינו כפירות הלקוחים בכסף מעשר:
+<b>לקחו שחוט ונטמא הרי הוא כפירות.</b> וכי היכי דאיפליגו תנא קמא ור׳ יהודה לעיל בפירות הלקוחים בכסף מעשר, הכי נמי אפליגו בהא:
+
+Mishnah 12
+
+<b>המשאיל קנקנים למעשר שני.</b> מי שמשאיל קנקניו להכניס בהן יין שקרא לו כבר שם מעשר שני:
+<b>אף על פי שגפן.</b> שסתם פיהן במגופה אחר שמלאן:
+<b>לא קנה מעשר.</b> לא נתפס הקנקן בקדושת מעשר:
+<b>זלף לתוכן סתם.</b> שהכניס לתוכן יין של טבל קודם שקרא לו שם מעשר:
+<b>עד שלא גפן.</b> אם קרא לו שם מעשר קודם שסתמן במגופה:
+<b>אם משגפן.</b> אם לאחר שסתמן במגופה קרא שם מעשר:
+<b>קנה מעשר.</b> נתפס הקנקן בקדושת מעשר, וטעון חלול כמו היין, אם בא לחללו על הכסף:
+<b>עולות באחד ומאה.</b> בשל תרומה איירי, אם נתערב קנקן של תרומה במאה קנקנים של חולין, ולא היה פיהן סתום במגופה, חשבינן להו כאילו כולן מעורבות זו בזו, ועולות באחד ומאה כדין תרומה שנתערבה בחולין:
+<b>משגפן מקדשות בכל שהן.</b> ואפילו אחד באלף אינן עולות, וימכרו כולן לכהן בדמי תרומה, חוץ מאחת שבהן שנוטלה הכהן בלא דמים:
+<b>עד שלא גפן תורם מאחת על הכל.</b> דחשיב מוקף:
+
+Mishnah 13
+
+<b>מפתח ומערה לגת.</b> אם בא לתרום מאחת על הכל אחר שגפן, צריך לערותן לגת:
+<b>ואינו צריך לערות.</b> דסגי להו בפתיחה כדמעיקרא:
+<b>במה דברים אמורים.</b> דאם לאחר שגפן קרא שם, קנה מעשר את הקנקנים:
+<b>במקום שדרכן למכור סתומות.</b> דבכי האי גונא בירושלים הקנקן טפלה ליין כדתנן לעיל בפרק קמא, הלכך בגבולין נמי קנה מעשר:
+<b>אבל במקום שדרכן למכור פתוחות לא יצא הקנקן לחולין.</b> בירושלים, הלכך [בגבולין] נמי לא קנה מעשר:
+<b>אבל אם רצה להחמיר על עצמו למכור במדה.</b> הקונה יין ממעות מעשר שני בירושלים, וכשבא המוכר למכור רצה לדקדק על עצמו ואמר כך וכך יין במדה אני מוכר לך בכך וכך מעות:
+<b>יצא קנקן לחולין.</b> ואפילו הקנקנים סתומות:
+הכי גרסינן <b>רבי שמעון אומר אף האומר לחברו יין זה אני מוכר לך חוץ מקנקנים יצא קנקן לחולין.</b> ובירושלמי מפרש לה דר׳ שמעון קאי אהא דתנא לעיל דאם משגפן קרא שם מעשר קנה מעשר. ואשמעינן ר׳ שמעון דוקא שקרא שם מעשר לכל היין שבקנקן, אבל אם אמר כל היין מעשר חוץ מרביעית, אף על פי שכשבא למדוד לחברו אותו רביעית, אמר לו יין זה אני מוכר לך חוץ מן הקנקן שאני רוצה לשייר בשביל מעשר שבתוכה, אפילו הכי לא נעשית הקנקן טפלה למעשר, ויצא קנקן לחולין ולא קנה מעשר:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>המוליך.</b> דוקא עבר והוליך, דלכתחילה אסור להוליכו ממקום למקום, אלא פודהו במקומו או מעלהו לירושלים:
+<b>כשער מקומו.</b> כשער המקום שהוא בשעת פדיון בין לקולא בין לחומרא:
+<b>השבח לשני.</b> מה ששוין בעיר יותר, הריוח של מעשר שני. ומה שהוציא להביאן מן השדה לעיר ישלם מביתו:
+
+Mishnah 2
+
+<b>פודין מעשר שני.</b> יכול לפדות אם ירצה כשער הזול, כדמפרש ואזיל:
+<b>כמות שהחנוני לוקח.</b> שהוא לוקח בזול כדי להשתכר:
+<b>לא כמות שהוא מוכר.</b> שהוא מוכר ביוקר ביותר ממה שקנה:
+<b>כמות שהשולחני פורט.</b> הבא לחלל פרוטות של מעשר על סלע, מחשב הסלע בפרוטות הרבה, כשולחני הזה כשבא ליקח פרוטות מבני אדם ולתת להם סלע שהוא לוקח פרוטות הרבה:
+<b>ולא כמות שהוא מצרף.</b> כשמצרף השולחני פרוטות לתת לבני אדם בחלוף הסלע, נותן להם פחות:
+<b>אכסרה.</b> בלא מדה ובלא משקל, אלא כמה אתה נותן בכרי זה או במלוא חפנים הללו:
+<b>על פי א׳</b> בשומת לוקח אחד:
+<b>על פי ג׳</b> שמאים בקיאין, ואפילו א׳ מהן עובד כוכבים ואפילו אחד מהן בעלים:
+<b>קרם.</b> התחיל להחמיץ, וגירסא אחרת שקסס. ודוגמתו בבבא בתרא [דף צג.] מקבל עליו עשר קוססות למאה:
+
+Mishnah 3
+
+<b>מפני שהוא מוסיף חומש.</b> כדכתיב (ויקרא כ״ז:ל״א) ואם גאול יגאל איש ממעשרו, על שלו מוסיף חומש ולא על של חבירו:
+<b>בסלע ואיסר.</b> האיסר הוא א׳ מששה ותשעים בסלע:
+<b>מפני שהוא מוסיף על הקרן.</b> ותוספת כל שהוא דקרן עדיפא, מפני שעל החומש יכול להערים כדתנן לקמן:
+<b>ובין שנתן לו במתנה.</b> הטבל, קודם שהפריש ממנו מעשר נתן לו במתנה. דאילו מעשר שני לאחר שהופרש, קיימא לן כמאן דאמר ממון גבוה הוא ואינו ניתן במתנה:
+
+Mishnah 4
+
+<b>לעבדו ולשפחתו העברים.</b> שאין גופן קנוי:
+<b>ופדה לך.</b> בהן מעשר שני לעצמך:
+<b>מפני שידן כידו.</b> דמה שקנה עבד קנה רבו. ובנו קטן נמי זכייתו לאביו דמציאת קטן לאביו:
+
+Mishnah 5
+
+<b>היה עומד בגורן.</b> ורוצה להערים ולפדות מעשר שני בלא חומש:
+<b>ואין בידו מעות.</b> כדי שיתנם לחברו, שיפדה בהן המעשר בלא חומש:
+<b>הרי הפירות האלו נתונים לך במתנה.</b> ודוקא שנתן אותם לו בטבלן קודם שיפריש מעשר שני, כדפרשינן לעיל:
+
+Mishnah 6
+
+<b>משך ממנו מעשר בסלע.</b> המוכר מעשר שני, כדי שיתחלל על דמי המכירה ויהיו המעות נתפסים בקדושת מעשר, דבכי האי גונא שרי למכרו. והא דתנן בפרק קמא אין מוכרין אותו, היינו להוליכו לירושלים ולא שיהיו המעות נתפסים בקדושת מעשר. וכשמשך המעשר לקנותו היה שוה סלע ולא הספיק ליתן הדמים עד שעמד בשתים, שהמעשר לא יצא לחולין עד שיתן דמיו למוכר:
+<b>נותן לו סלע.</b> לפי שקנאו במשיכה, ומרויח הלוקח סלע שנתייקר. וצריך לפדותו כשער של עכשיו בשתי סלעים, שהמעשר לא יצא לחולין עד שיתן דמיו למוכר. והסלע אחד של מעשר שני שלו ואוכלו בירושלים:
+<b>עד שעמד בסלע.</b> וצריך ליתן למוכר שני סלעים שקנאו במשיכה, והוא נפדה בסלע אחד כשער של עכשיו. הלכך נותן לו דמי סלע מדמי חולין שלו, ובו נפדה המעשר, והסלע השני נותן לו מדמי מעשר שני שלו. ואין זה כפורע חובו ממעשר שני, לפי שבתחלת המקח היה עומד לכך שיאכל המוכר שתי סלעים בירושלים אם לא הוזל:
+<b>אם היה עם הארץ נותן לו מדמיו.</b> ואם היה המוכר עם הארץ נותן לו שני הסלעים מדמי החולין שלו, לפי שאין מוסרין דמי מעשר לעם הארץ. ואית דגרסי מדמאי אם יש לו דמי מעשר של דמאי נותן לו סלע אחד מאותן דמים, דמוסרין דמי דמאי לעם הארץ:
+
+Mishnah 7
+
+<b>ולא קרא שם.</b> לא אמר זה פדיון מעשר שני:
+<b>צריך לפרש.</b> ולומר זה פדיונו. והלכה כר׳ יוסי:
+<b>ולא פירש.</b> לא אמר הרי זה גיטך או הרי את מקודשת:
+<b>רבי יוסי אומר דיו.</b> כיון שעסוקים באותו ענין ומתוך אותן הדברים עמד וגירש או קדש אין צריך לפרש. והלכה כר׳ יוסי:
+
+Mishnah 8
+
+<b>המניח איסר.</b> להיות מחלל עליו פירות מעשר שני. וכבר חלל:
+<b>ואכל עליו עד חציו והלך למקום אחר.</b> והוליך האיסר עמו, ושם הוא שוה פונדיון, ובתחלה לא היה יוצא אלא בחצי פונדיון, שהפונדיון ב׳ איסרין נמצא לפי מה שהוא יוצא עכשיו שנשאר בו איסר של חולין ולפיכך אוכל עליו עוד איסר:
+<b>אוכל עליו עוד פלג.</b> חצי איסר, ולא אמרינן כיון שאינו שוה אלא איסר הרי אכלו כולו:
+<b>המניח איסר של מעשר שני.</b> להיות אוכל עליו חולין שלו בקדושת מעשר, ואכל עליו עד אחד עשר באיסר, ואחד ממאה באיסר, יצא כל האיסר לחולין. פי׳ אם היה אותו איסר ממעות מעשר שני של דמאי ואכל עשרה חלקים מאחד עשר חלקים שבו, כגון שאחד עשר רמונים שוין איסר, ואכל עליו עשרה רמונים ונשאר בו עדיין חלק מאחד עשר בקדושת מעשר, יצא כולו לחולין. ואם היה האיסר ממעות מעשר שני של ודאי ואכל עליו עד שנשאר בו אחד ממאה, כגון שמאה תאנים נמכרים באיסר, ואכל עליו תשעים ותשעה, יצא כולו לחולין:
+<b>בית שמאי אומרים הכל עשרה.</b> אחד ודאי וא׳ דמאי כשלא נשאר באיסר אלא עשיריתו יצא לחולין. כגון שהיו עשרה רמונים נמכרין באיסר, ואכל עליו תשעה יצא לחולין. ואם נשאר בו יותר, כגון שלא אכל אלא שמנה צריך לאכול כנגדו:
+<b>ובית הלל אומרים בודאי אחד עשר, ובדמאי עשרה.</b> אם נשאר על האיסר של ודאי אחד מעשרה חייב לאכול עליו עוד [אחד], לפי שכל מה שהוא פחות משוה פרוטה אין חוששין לו, לא לענין גזל, ולא לענין נהנה מן ההקדש. ופרוטה היא אחד משמנה באיסר האטלקי נמצא עשירית האיסר הוא שמנה עשיריות של פרוטה דהיינו פרוטה פחות חומש, נמצא כשתוסיף עליו חומש דהוא רביע מלגו היינו חומשא מלבר יהיה [בין] הכל פרוטה, ולפיכך חוששים לה, ואם יהיה פחות מעשיריתו אין חוששים לו שאפילו עם תוספת החומש יהיה בו פחות משוה פרוטה. ולפיכך אמרו בודאי אחד עשר, ובדמאי עשרה, לפי שאין חייבין חומש על הדמאי, ועשיריתו הוא פחות משוה פרוטה, והלכה כב״ה:
+
+Mishnah 9
+
+<b>כל המעות הנמצאים.</b> בכל מקום בין ברגל בין בשאר ימות השנה. ובירושלים בשאר ימות השנה חוץ מימות הרגל:
+<b>הרי אלו חולין.</b> ואין חוששין להם שמא מעות של מעשר שני הם:
+<b>אפילו דינר זהב עם הכסף ועם המעות.</b> שאין דרך לערבן יחד, ואיכא למימר הללו מעות של מעשר שני שרגילין לחלל המעשר על דינרי זהב והנשאר שאינו מגיע לדינר זהב מחללו על הכסף והמותר על מעות של נחשת ומערבין אותן יחד, אפילו הכי לא חיישינן:
+<b>מצא בתוכן.</b> בתוך הכיס או הצרור שהמעות נתונים בתוכו:
+
+Mishnah 10
+
+<b>הוא חולין.</b> שאין דרך בני אדם להקדיש חרסין לבדק הבית, ועל שם מה שבתוכו נכתב:
+<b>הוא קרבן.</b> כלומר הקדש:
+<b>חולין לתוך קרבן.</b> והכל קרבן. ולא אפליגו רבנן עליה דר׳ יהודה אלא בשל מתכת בלבד, דבשל חרס מודו שהוא חולין ומה שבתוכו קרבן. והלכה כחכמים:
+
+Mishnah 11
+
+<b>קוף קרבן.</b> הקדש:
+<b>ד׳ דמאי.</b> לקוח מעם הארץ:
+<b>בשעת הסכנה.</b> שגזרו שלא לקיים המצות:
+<b>שמות בני אדם הן.</b> אותיות של ראשי שמות, קוף קהת, ד׳ דניאל, ט׳ טוביה. והכל חולין:
+<b>אשתקד היתה מלאה פירות תרומה ופינה.</b> ורבנן סברי אם איתא דפינה לתרומה מגרר הוה גריר לה ולא היה מניח שם תרומה כתוב שם. ואין הלכה כרבי יוסי:
+
+Mishnah 12
+
+<b>הרי אלו חולין.</b> מה שמצא הוי חולין שאני אומר מעשר שני ניטל:
+<b>היה שם מנה.</b> אמר לו אביו הרי שם מנה של מעשר שני ומצא מאתים, מנה מעשר ומנה חולין. ולא אמרינן המנה של מעשר ניטל ואלו אחרים הן:
+<b>מאתים ומצא מנה.</b> אמר לו אביו הרי שם מאתים ומצא מנה המנה שמצא מעשר:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כרם רבעי מציינין אותו.</b> בונים אצלו ציון וסימן, שיכירו שהוא כרם רבעי וטעון פדיון:
+<b>בקוזזות.</b> גבשושית ורגבי אדמה סימנא כאדמה, מה אדמה דאיכא הנאה מינה שהיא עושה פירות אף האי נמי כי מפרקי שרי לאתהנויי מיניה:
+<b>ושל ערלה בחרסית.</b> באדמה שעושים ממנו כלי חרס. סימנא כחרסית זו דלית בה הנאה דכשזורעים בה אינה מוציאה כדי נפילה אף זו אין בה הנאה:
+<b>ושל קברות.</b> שלא יכנס שם כהן ונזיר:
+<b>בסיד.</b> סימנא שהסיד לבן כעצמות:
+<b>וממחה ושופך.</b> ממחה את הסיד במים כדי שיתלבן יותר, ושופך על הקבר:
+<b>במה דברים אמורים.</b> דעבדי הכירא לכרם רבעי ולערלה:
+<b>בשביעית.</b> שהכל הפקר ונוטלים בהיתר. אבל בשאר שני שבוע שבאים לגזול, הלעיטהו לרשע וימות ויקחום לאכול באיסור:
+<b>והצנועים.</b> המדקדקים על עצמם, כשהיה להם כרם רבעי בשביעית היו מניחין המעות קודם לקיטה, ואומרים כל הנלקט לכשיהיה נלקט יהא מחולל על זה:
+
+Mishnah 2
+
+<b>כרם רבעי.</b> יש לו דין מעשר שני, וצריך להעלות הפירות לירושלים ולאכלן שם, הם או פדיונם, ותקנו חכמים שמהלך יום [אחד] כל סביבות ירושלים יעלו הפירות [עצמם] לירושלים, כדי לעטר שוקי ירושלים בפירות, מתוך שיאכל כל אדם נטע רבעי שלו יתמלא השוק שאר פירות:
+<b>שיהא נפדה סמוך לחומה.</b> אפילו כרם הסמוך לחומה:
+<b>שאימתי שירצו.</b> אם יתמעטו הפירות:
+<b>משחרב בית המקדש היה התנאי.</b> לא לפי שרבו הפירות כדאמרת, אלא משחרב בית המקדש והיתה ירושלים ביד האויבים ולא היו חוששין לעטר שוקי ירושלים בפירות:
+
+Mishnah 3
+
+<b>אין לו חומש.</b> אין הבעלים צריכין להוסיף חומש כשפודים אותו:
+<b>ואין לו ביעור.</b> בשנה שלישית וששית [נ״א. רביעית ושביעית שהמעשרות מתבערין, דחומש וביעור לא נאמרו בכרם רבעי אלא במעשר. ומיהו מודו ב״ש דפדיון מיהא אית ליה, ואע״ג דלא נאמר פדיון במקרא בכרם רבעי, דילפי ליה מדכתיב (ויקרא י״ט:כ״ד) קדש הלולים, קרי ביה חלולים אחליה והדר אכליה:
+<b>וב״ה אומרים יש לו.</b> דילפי קדש קדש ממעשר, ליתן לו כל דין מעשר:
+<b>יש לו פרט ויש לו עוללות.</b> דסברי ממון בעלים הוא ולא ממון גבוה הלכך חייב בפרט ובעוללות ככל כרם דעלמא. והעניים שמלקטים הפרט ועוללות מכרם רבעי, פודין לעצמן ואוכלין הפדיון בירושלים:
+<b>וב״ה אומרים כולו לגת.</b> דסברי ממון גבוה הוא כמו מעשר, הלכך אין לו פרט ועוללות, אלא דורכים אותו כולו כאחת ומעלה ואוכל בירושלים, או פודהו ומעלה הדמים לירושלים:
+
+Mishnah 4
+
+<b>מניח את הסל על פי שלשה.</b> בקיאין בשומא, דסתם נטע רבעי אין דמיו ידועים לפי שצריך לחשב היציאות כדתנן הכא:
+<b>לפדות בסלע.</b> כלומר ליקח בסלע במחובר לקרקע:
+<b>על מנת להוציא יציאות מביתו.</b> שכר פעולת הכרם משעה שנקרא פרי, כגון שכר שמירה ועידור:
+<b>ומניח את המעות.</b> לפי השומא, לאחר ששמו כך וכך סלים בסלע:
+
+Mishnah 5
+
+<b>ובשביעית.</b> שאין שכר שמירה ולא עבודת קרקע, פודהו בשוויו:
+<b>אם היה הכל מופקר.</b> אם הפקירו הבעלים נטע רבעי שלהם, אין הזוכה בו מנכה אלא שכר לקיטה, ומעלה הפירות לירושלים או פודה ומעלה הדמים. ולא אמרינן כיון דמהפקירא קא זכי אין דין רבעי נוהג בו. ובשביעית אינו מנכה שכר לקיטה שכל אדם מלקט לעצמו:
+<b>מוסיף עליו חומש.</b> סתם מתניתין כבית הלל דילפי קדש קדש ממעשר:
+<b>ובין שניתן לו במתנה.</b> כשהוא סמדר, דאילו לאחר שנגמר בשולו הא סברי בית הלל דממון גבוה הוא כמעשר ואין יכולים ליתן אותו במתנה:
+
+Mishnah 6
+
+<b>ערב יום טוב הראשון של פסח וכו׳</b> דכתיב (דברים י״ד:כ״ח) מקצה שלש שנים תוציא את כל מעשר תבואתך, ונאמר להלן (שם לא) מקץ שבע שנים במועד שנת השמטה בחג הסכות, מה להלן רגל אף כאן רגל. אי מה להלן חג הסכות אף כאן חג הסכות ת״ל (שם כו) כי תכלה לעשר, רגל שכל מעשרות כלין בו, הוי אומר זה פסח שאין פירות של שנה שלישית נגמרים להיות נלקטים כולן עד שיבא פסח של שנה הרביעית, וכן של שנה ששית עד שיבוא פסח של שנה שביעית:
+<b>תרומה ותרומת מעשר לבעלים.</b> לכהנים, שהתרומה שלהם:
+<b>ומעשר ראשון לבעליו.</b> ללוים:
+<b>ומעשר עני לבעליו.</b> לעניים:
+<b>מתבערים בכל מקום.</b> צריך לבערם ולאבדם מן העולם:
+<b>הבכורים נתנים לכהנים כתרומה.</b> ואין צריך לבערם מן העולם משום דתרומה [קרינהו] רחמנא, דאמר מר ותרומת ידך אלו הבכורים דכתיב בהו (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך. ואין הלכה כר״ש:
+<b>התבשיל.</b> שיש בו מפירות שביעית, או מעשר שני בשעת הביעור:
+<b>הרי הוא כמבוער.</b> כיון דאין ממשן ניכר:
+
+Mishnah 7
+
+<b>בזמן הזה.</b> שאין בית המקדש קיים:
+<b>צריך לחללן על הכסף.</b> דכתיב (שם יד) וצרת הכסף בידך, הכסף בלבד מעלין:
+<b>אחד שהן כסף ואחד שהן פירות.</b> טעונים גניזה, ומה מועיל החלול:
+
+Mishnah 8
+
+<b>מהרו ותקנו את פירותיכם.</b> תרומות ומעשרות לתת אותן לראוי להן, ומעשר שני להעלותו ולאכלו בירושלים:
+<b>שלא הגיעו לעונת המעשרות.</b> כל פרי ופרי כמו שמפורש עונתו בפרק קמא דמעשרות:
+<b>פטורים מן הביעור.</b> ובראשונה היו אומרים דקודם עונת המעשרות נמי זקוק לבער. והלכה כר״ע:
+
+Mishnah 9
+
+<b>מי שהיו פירותיו רחוקים ממנו.</b> וכבר נתקנו והגיע זמן הביעור:
+<b>צריך לקרות להם שם.</b> לזכות אותן לבעלים, כהך עובדא דר״ג וזקנים:
+<b>עשור שאני עתיד למוד.</b> מעשר ראשון שאני עתיד ליתן מפירות שיש לי בבית:
+<b>נתון ליהושע.</b> לוי היה. ותרומה גדולה לא נתן עתה משום דתרומה מפרישין אותה בגורן, [כדתניא] שאי אפשר לגורן שתעקר אלא אם כן נתרמה תרומה גדולה וכבר הפריש אותה בגורן:
+<b>ומקומו מושכר לו.</b> ומקום המעשר מושכר לו, ויקנה המעשר אגב קרקע:
+<b>עשור אחר.</b> מעשר עני:
+<b>נתון לעקיבא בן יוסף.</b> גבאי של עניים היה:
+<b>עשור שאני עתיד למוד.</b> מעשר מן המעשר, שאני צריך ליתן לכהן מן המעשר שנתן לי רבן גמליאל:
+<b>נתון לאלעזר בן עזריה.</b> כהן היה, והוא עשירי לעזרא:
+<b>ונתקבלו שכר זה מזה.</b> רבן גמליאל קבל שכר מקומו של מעשר ראשון מרבי יהושע, ושכר מקומו של מעשר עני מר׳ עקיבא. ור׳ יהושע קבל שכר מקום מעשר מן המעשר מרבי אלעזר בן עזריה, ונקנה לכל אחד מקום המעשר הראוי לו בכסף שנתן למשכיר, ששכירות קרקע נקנית בכסף:
+
+Mishnah 10
+
+<b>ביום טוב האחרון היו מתודין.</b> ולא היו מתודין בי״ט ראשון מיד אחר הביעור, כדי שיהיה לו מה יאכל ברגל. הלכך ערב יום טוב ראשון היה מבער ומשייר עד יום אחרון:
+<b>זה מעשר שני ונטע רבעי.</b> שנקראו קדש:
+<b>זה מעשר לוי.</b> כלומר מעשר ראשון:
+<b>וגם נתתיו זו תרומה גדולה.</b> וגם, תוספת הוא, משמע וגם נתתיו ללוי חוץ ממה שנתתי לכהן:
+<b>מן הבית זו חלה.</b> שהיא נתרמה מן העיסה בתוך הבית:
+
+Mishnah 11
+
+<b>ולא מן התלוש על המחובר וכו׳</b> דהיינו מן החיוב על הפטור ומן הפטור על החיוב:
+<b>ולא מן החדש על הישן.</b> דכתיב (דברים י״ד:כ״ב) היוצא השדה שנה שנה, ולא משנה זו על של חברתה:
+<b>ולא שכחתי מלברכך ומלהזכיר שמך עליו.</b> לפי שמברכים להפריש תרומה. וכן על מעשר ראשון ושני ומעשר עני, ולפדיון מעשר שני, ולחלה, על כולן מברכים:
+
+Mishnah 12
+
+<b>לא אכלתי באוני.</b> כל יום המיתה הויא אנינות דאורייתא ואפילו לאחר קבורה. ולילה שלאחר יום המיתה הויא אנינות דרבנן, וכן יום קבורה שאינו יום המיתה הויא אנינות דרבנן:
+<b>לא לקחתי ממנו ארון ותכריכין למת.</b> וכהאי גונא אפילו לחי אסור, שהרי אסור לקנות מלבוש וכיוצא בזה ממעשר שני, כדתנן לעיל סוף פרק קמא כל שהוא חוץ לאכילה ושתיה וסיכה אם לקח יאכל כנגדו. ולא נקט הכא ארון ותכריכים אלא לאשמועינן דלא מיבעיא אם סך ממנו למת שאינו יכול להתודות, דכתיב ממנו, מגופו של מעשר, אלא אפילו קנה ארון ותכריכים דלא נתן מגופו של מעשר על מת, אינו יכול להתודות:
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+<b>מכאן אמרו.</b> מדכתיב ואת האדמה אשר נתת לנו:
+<b>יש להם ערי מגרש.</b> ויכולים להתודות על המעשרות שמביאין ממגרש הערים שלהן. והלכה כר״י:
+
+Mishnah 15
+
+<b>יוחנן כ״ג.</b> שמש בכהונה גדולה אחר שמעון הצדיק:
+<b>העביר הודיות המעשר.</b> לפי שעזרא קנס את הלוים שלא יתנו להם מעשר, כשעלה מן הגולה ובני לוי לא עלו עמו, וצוה שיתנו המעשר לכהנים. ויוחנן כהן גדול בטל הוידוי, כיון שאינו יכול לומר וגם נתתיו ללוי:
+<b>בטל את המעוררים.</b> שהיו הלוים אומרים בכל יום על הדוכן עורה למה תישן ה׳. אמר להם וכי יש שינה לפני המקום, עמד ובטלן:
+<b>את הנוקפים.</b> שהיו משרטין לעגל של קרבן בין קרניו כדי שיפול לו דם בעיניו כדי שלא יראה ויהיה נוח לכפתו ולשחטו. ועמד הוא ובטלו, שנראה כבעל מום והתקין להם טבעות בקרקע להכניס צואר הבהמה לתוכה. נוקפים, מכין, ודוגמתו אין אדם נוקף אצבעו מלמטה [חולין דף ז]:
+<b>היה פטיש מכה בירושלים.</b> חרשי נחושת וברזל היו מכין בפטיש לעשות מלאכת האבד שהיא מותרת במועד. ועמד הוא ובטלם, משום דאוושא מלתא טובא ואיכא זלזול מועד:
+<b>ובימיו אין אדם צריך לשאול על הדמאי.</b> שהוא אמר לבני דורו כשם שתרומה גדולה עון מיתה כך תרומת מעשר וטבל עון מיתה. ותקן שיוציאו מן הדמאי תרומת מעשר ומעשר שני בלבד, ולא יוציאו ממנו מעשר ראשון ולא מעשר עני, שיכולים לומר ללוי או לעני הביא ראיה שהוא טבל וטול. ומתקנה זו ואילך הלוקח פירות מן השוק לא היה שואל אם הם מתוקנים אם לאו, אלא מיד מפריש מהן תרומת מעשר ומעשר שני ואוכל את השאר, שכל הלוקח פירות מעם הארץ הם בחזקת דמאי:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..c1374e464b429f2c3008e80a6dfba4ed7e69bab8
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maaser Sheni/Hebrew/merged.txt	
@@ -0,0 +1,475 @@
+Bartenura on Mishnah Maaser Sheni
+ברטנורא על משנה מעשר שני
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Maaser_Sheni
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה מעשר שני
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מעשר שני אין מוכרין אותו.</b> אפילו להוליכו לירושלים לפי שהוא קדש. וסתם מתניתין כר״מ דאמר מעשר [שני] ממון גבוה הוא:
+<b>ואין מחליפין אותו.</b> לא יאמר לו הילך יין ותן לי שמן, שמן ותן לי יין:
+<b>ואין שוקלין כנגדו.</b> סלע של חולין כנגד סלע של מעשר שני, משום בזוי מצוה:
+<b>ולא יאמר אדם לחבירו בירושלים.</b> לעיל איירי חוץ לירושלים, והכא קמשמע לן דאפילו בירושלים שקונין בדמיו מאכל ומשתה אינו רשאי להחליף:
+<b>וכן שאר כל הפירות.</b> אפילו אותן פירות דמעשר דידהו לא הוי אלא מדרבנן:
+<b>אבל נותנים זה לזה מתנת חנם.</b> כגון שמזמינו לאכול עמו על שולחנו. ודברי הכל היא, אבל לתת לו במתנה ממש לדברי האומר מתנה כמכר אסור:
+
+Mishnah 2
+
+<b>אין מוכרין אותו.</b> דגמרינן גאולה גאולה מחרמים, נאמר במעשר (ויקרא כ״ז:כ״ח) לא יגאל, ונאמר בחרמים (שם) לא ימכר ולא יגאל, מה להלן מכירה עמו אף כאן מכירה עמו:
+<b>תמים חי.</b> והוא הדין נמי שחוט, שנאמר לא יגאל אינו נמכר לא חי ולא שחוט לא תמים ולא בעל מום. אלא תמים, חלבו ודמו קרבין על גבי המזבח והבשר אוכלין אותו הבעלים בירושלים. ובעל מום אוכלים אותו הבעלים בכל מקום. ואיידי דבעי למתני סיפא גבי בכור מוכרים אותו תמים חי, תני נמי רישא תמים חי:
+<b>ואין מקדשין בו את האשה.</b> דהוי כמכר:
+<b>הבכור מוכרין אותו תמים חי.</b> משום דבבכור כתיב (במדבר יח) לא תפדה אבל נמכר הוא:
+<b>ומקדשין בו את האשה.</b> דממונו של כהן הוא ומותר למוכרו:
+<b>אסימון.</b> מטבע שאין עליו צורה, ואין מחללין עליו מעשר שני דכתיב (דברים י״ד:כ״ה) וצרת הכסף בידך, כסף שיש עליו צורה:
+<b>ולא על המטבע שאינו יוצא.</b> דכתיב (שם) ונתת הכסף בכל אשר תאוה נפשך, פרט לכסף שאינו יוצא, שאינו יכול לקנות ממנו מה שהוא רוצה:
+<b>ולא על המעות שאינן ברשותו.</b> כגון שנפל כיסו לים הגדול אינו יכול לפדות מעשר שני על מעות שבתוכו, שהוא צריך לשכור מי ששט על פני המים להוציאו:
+
+Mishnah 3
+
+<b>הלוקח בהמה לזבחי שלמים.</b> ממעות מעשר שני, שכך הוא עיקר מצות מעות מעשר שני לקנות מהם שלמים, דילפינן שם שם לגזרה שוה מהר עיבל:
+<b>וחיה.</b> שאינה ראויה להקרבה, וקנאה ממעות מעשר שני לאכול אותה בשר תאוה, כלומר חולין:
+<b>יצא העור לחולין.</b> וא״צ לאכול דמיו בירושלים:
+<b>יצא הקנקן לחולין.</b> ואין צריך למכרו ולאכול דמיו בקדושת מעשר בירושלים. והני מילי כשהמוכר והקונה הדיוטים ואין נותנים עיניהם אלא בבשר לאכול וביין לשתות אבל אם אחד מהם אומן לעבד עורות, או יוצר חרס דעכשיו ודאי נותן עיניו בעורות או בקנקנין, נעשה כקונה זה בפני עצמו וזה בפני עצמו, ולא יצאו לחולין:
+<b>התמד.</b> פסולת של ענבים שנתן עליהם מים:
+<b>אינו נלקח בכסף מעשר.</b> דחשיב כמו מים, ואנן בעינן פרי מפרי וגדולי קרקע:
+<b>נלקח בכסף מעשר.</b> דכיון שהחמיץ חשיב אוכל, והוא דרמא תלתא ואשכח ארבעה:  
+
+Mishnah 4
+
+<b>הלוקח חיה לזבחי שלמים.</b> ואין קרבן בא מן החיה, דכתיב (ויקרא א׳:ב׳) מן הבקר ומן הצאן:
+<b>ובהמה לבשר תאוה.</b> חכמים גזרו שלא יקנו בהמה ממעות מעשר שני אלא שלמים, לפי שבראשונה היה מותר ליקח בהמה לבשר תאוה, כיון שראו שהיו הכל לוקחים בהמה לבשר תאוה ומבריחים אותה מעל גבי המזבח חזרו ואמרו לא יקחו:
+<b>אין העור יוצא לחולין.</b> כלומר אינו בתורת זו שיצא העור לחולין, אלא לא קנה מעשר לא החיה ולא הבהמה, דנעשה כקונה שור לחרישה בדמי מעשר, דלא קנה מעשר:
+<b>לא יצא הקנקן לחולין.</b> כיון שנהגו למכור היין בלא הקנקן:
+<b>לא יצאו דמי הכלי לחולין.</b> לפי שדרך למכרן בלא הכלי:
+
+Mishnah 5
+
+<b>הלוקח מים ומלח וכו׳</b> מים ומלח אין נקנים בכסף מעשר שני, דכתיב (דברים י״ד:כ״ו) ונתת הכסף בכל אשר תאוה נפשך, כלל, בבקר ובצאן וביין ובשכר, פרט, ובכל אשר תשאלך נפשך, חזר וכלל, כלל ופרט וכלל אי אתה דן אלא כעין הפרט, מה הפרט מפורש דבר שהוא אוכל וגדולי קרקע, דבקר וצאן גדלים מן הצמחים שהם גדולי קרקע, ותלוש, ודבר המתקיים עד שמוליכן לירושלים, אף כל דבר שהוא אוכל וגדולי קרקע ותלוש, ודבר המתקיים, יצאו מים ומלח שאע״פ שהן אוכל אינן גדולי קרקע, יצאו פירות המחוברים לקרקע, שאינן תלושים, יצאו פירות הנרקבים קודם שיגיעו לירושלים שאינן דבר המתקיים, שכל אלו אין נקחים בכסף מעשר:
+<b>לא קנה מעשר.</b> ולא חלה קדושת מעשר על הדבר הקנוי ולא יצאו המעות לחולין:
+<b>הלוקח פירות שוגג.</b> שלא היה יודע שמכסף מעשר הוא קונה:
+<b>יחזרו דמים למקומן.</b> המוכר לוקח פירותיו ומחזיר הדמים, משום דהוי כמקח טעות, שאם היה יודע הלוקח שהם דמי מעשר לא היה לוקח בהם פירות הללו, משום טורח הדרך, וכיון דשוגג הוא בטל מקח:
+<b>מזיד.</b> שידע שכסף מעשר הוא:
+<b>יעלו ויאכלו במקום.</b> אשר יבחר ה׳, כלומר בירושלים:
+<b>ואם אין מקדש ירקבו.</b> שהדבר הקנוי בכסף מעשר אינו נפדה טהור בריחוק מקום, כדתנן לקמן בפרק ג׳:
+
+Mishnah 6
+
+<b>תקבר ע״י עורה.</b> עם עורה, לפי שגם עורה אסור:
+
+Mishnah 7
+
+<b>אין לוקחין עבדים וקרקעות.</b> לפי שאינן אוכל, ורחמנא אמר (דברים י״ד:כ״ו) בבקר ובצאן ואכלת שם:
+<b>יאכל כנגדן.</b> כנגד מעות מעשר שני שהוציא בדברים הללו, יוציא משלו ויקנה דבר שהוא אוכל ויאכל בקדושת מעשר בירושלים. והכא מיירי כשברח המוכר ומשום הכי לא תנא יחזרו דמים למקומן. אי נמי מתניתין איירי במזיד, אבל שוגג יחזרו דמים למקומן:
+<b>קיני זבים וקיני זבות.</b> שתי תורים או שני בני יונה שחייבין הזבים והזבות להביא. וקיימא לן דכל דבר שהוא חובה אינו בא אלא מן החולין, שאין אדם פורע חובו במעות מעשר שני:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>מעשר שני נתן לאכילה ולשתיה.</b> דכתיב (דברים י״ד:כ״ו) בבקר ובצאן וביין ובשכר ואכלת שם, ושתיה בכלל אכילה. וסיכה כשתיה דכתיב (תהילים ק״ט:י״ח) ותבא כמים בקרבו וכשמן בעצמותיו:
+<b>לאכול דבר שדרכו לאכול.</b> שאם קנה בכסף מעשר פת ונתעפשה, יין והקרים, תבשיל ונבאש, אין מחייבין אותו לאכול דבר שאין דרכו לאכול כדי שלא יפסדו מעות של מעשר שני. אי נמי בקש לאכול תרדין לחין חיין או לכוס חטין חיות, אין שומעין לו, כיון שאין דרכן לאכלן כך:
+<b>אין מפטמין את השמן.</b> לשים בתוכו עקרין וראשי בשמים, משום דבלעי השמן ואזיל לאבוד, שהשרשים אינן נאכלין:
+<b>ואין לוקחין בדמי מעשר שני שמן מפוטם.</b> משום דבעינן דבר השוה לכל אדם, וזה אינו אלא למפונקים ולמעונגים:
+<b>אבל מפטם הוא את היין.</b> לעשותו ינומולין וכיוצא בהן:
+<b>נפל.</b> לתוך יין של מע״ש כשהוא חוץ לירושלים דבש ותבלין והשביח, חולקין את השבח לפי חשבון, כגון אם היין שוה ב׳ סלעים ודבש ותבלין שוין סלע והשביחו ועמדו על ד׳ סלעים, פודה את היין בב׳ סלעים ושני שליש. סלע:
+<b>קפלוטות.</b> כרתי פורו״ש בלע״ז:
+<b>השבח לשני.</b> ופודה את הפת בשויו, ואין חולקין השבח לעצים של חולין, אלא כל השבח למעשר שני, לפי שאין שבח עצים ניכר בפת:
+<b>כל ששבחו ניכר.</b> ששבח החולין ניכר במעשר שני, שהוסיפו החולין על המעשר במדה ובמשקל, אבל אם לא הוסיפו אלא בטעם אע״פ שנתעלה בדמים מחמת הטעם, אין זה שבחו ניכר:
+
+Mishnah 2
+
+<b>רבי שמעון אומר אין סכין.</b> קסבר לא ניתן שמן של מעשר שני לסיכה אלא לאכילה בלבד:
+<b>אם הקל בתרומה.</b> שאתה מודה דמותרת בסיכה, כדתנן בפרק שמיני דשביעית וכן בתרומה וכן במעשר שני, ולא קא מפלגת בתרומה:
+<b>שהקל בכרשינין ובתלתן.</b> של תרומה יותר מבמעשר שני, כדבעינן למימר לקמן, הלכך דין הוא נמי שנקל בסיכה גבי תרומה. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>תאכל צמחונים.</b> כשהן ירקות לחין, ולא יניחם עד שיגדלו ולא יהיו ראויות לאכילה. אבל בתרומה תאכל בין צמחונין בין יבישים:
+<b>בית שמאי אומרים כל מעשיה בטהרה.</b> אע״ג דתלתן לאו אוכל גמור הוא, ואין תרומה נוהגת בו אלא לפי שנאכל לקצת בני אדם, הילכך נאכל בטומאה, מכל מקום לבית שמאי צריך שיהיו כל מעשיה בטהרה ובנטילת ידים, כדין כל שאר אוכלים של תרומה שהנוגע בהם צריך נטילת ידים תחלה, וטעמא כדי שידעו שהם תרומה ולא יאכלו לזרים:
+<b>חוץ מחפיפתה.</b> שבלא נטילת ידים יכולים לחוף בהן ראשן. וכך היה דרכן לחוף ראשן בתלתן:
+<b>כל מעשיה בטומאה חוץ משרייתה.</b> במים, שצריך לשרותן בטהרה. שאם שורה אותן בלא נטילת ידים שרייתן מכשירתן לקבל טומאה, והוא מטמאן מיד בידיו. ואסרו זה בלבד משום היכר כדי שידעו שהיא תרומה:
+
+Mishnah 4
+
+<b>כרשיני.</b> בלשון ערבי כרסנ״א, ואינם מאכל אדם אלא מדוחק בשנות רעבון:
+<b>ונכנסים לירושלים ויוצאים.</b> אע״ג דבשאר פירות קיימא לן דמעשר שני הנכנס לירושלים אין יכולין להוציאו משם, בכרשינין הקילו:
+<b>יתחלקו לעיסות.</b> ואינו כשאר מעשר שנטמא שפודין אותו ואפילו בירושלים, אבל כרשינים לפי שאינן מאכל אדם אין פודין אותן, דסבר רבי טרפון אין פודין את הקדשים להאכילן לכלבים, הלכך יתחלקו לעיסות טהורות של מעשר שני וישימו בכל עיסה ועיסה מן הכרשינים הללו שנטמאו פחות פחות מכביצה, דאוכל פחות מכביצה אינו לא מיטמא מאחרים, ולא מטמא אחרים, וככה יאכלו אותן:
+<b>וחכמים אומרים יפדו.</b> כשאר מעשר שני. והלכה כחכמים:
+<b>שורין.</b> במים ושפין על הבשר, בטהרה, בנטילת ידים, שסתם ידים שניות ופוסלות את התרומה:
+<b>ומאכילין.</b> לבהמה:
+<b>יאכלו צריד.</b> לשון יובש, כמו צריד של מנחות [פסחים כ] שהוא מקום של המנחה שלא הגיע שם שמן. כלומר יאכלו יבשים שלא יהא עליהם משקה בשעת אכילה, כדי שלא יהיה ניכר שהוכשרו לקבל טומאה:
+<b>כל מעשיהם בטומאה.</b> ואפילו השרייה. ואין הלכה כרבי עקיבא:
+
+Mishnah 5
+
+<b>מה שליקט ליקט למעשר.</b> כל מה שמלקט הכל למעשר עד שישלים דמי מעשר. ויתנה ויאמר, אם כל מה שלקטתי הם מעות מעשר מוטב, ואם לאו אותם של מעשר שנשארו יהיו מחוללין על אלו:
+<b>ואם בלל וחפן.</b> ואם לא ליקט אותן אחד אחד מכאן ומכאן, אלא שהיו בלולין ומעורבים ולקח אותם מלא חפניו:
+<b>לפי חשבון.</b> שאם לזה מנה ולזה מאתים, נותן לזה של מנה שליש ולזה של מאתים שני שלישים:
+
+Mishnah 6
+
+<b>שנתערבו.</b> ורוצה להוציא של חולין חוץ לירושלים:
+<b>מביא בסלע מעות.</b> של נחשת שיש עליהם צורה, ששוין סלע של כסף:
+<b>ובורר את היפה שבהן.</b> שבשני הסלעים, ומחלל אלו המעות עליה, והסלע השני והמעות נשארים חולין:
+<b>מדוחק.</b> כשהוא דחוק ואינו יכול לעשות בדרך אחרת:
+<b>ולא שיתקיים כן.</b> שישאר המעות של נחושת מעשר, אלא חוזר ומחללם על הכסף. ואי קשיא ולמה מביא בסלע מעות, יקח אחד משני סלעים שנתערבו ויאמר אם זו היא של מעשר מוטב ואם לאו הרי השני שהיא של מעשר מחוללת עליה. אי שריית ליה ליקח אחת מהן ולהתנות, חיישינן דלמא אתי למשקל חד מינייהו בלא תנאי:  
+
+Mishnah 7
+
+<b>לא יעשה אדם סלעיו דינרי זהב.</b> סלעים של כסף שיש לו ממעשר שני לא יעשה אותם דינרי זהב, שמא ישהה עליותיו עד שיחליף סלעיו ויתבטל מלעלות לרגל. וב״ה סברי לא גזרינן:
+
+Mishnah 8
+
+<b>הפורט סלע ממעות מעשר שני.</b> מי שיש לו מעות נחשת של מעשר שני, ובא לפורטן בסלע כסף להעלות לירושלים מפני משאוי הדרך:
+<b>ב״ש אומרים בכל הסלע מעות.</b> אם בא לפורטן יכול לפרוט כולן ולתת בשביל כל הסלע:
+<b>וב״ה אומרים.</b> לא יפרוט אלא חציין, שהפרוטות יוצאות בירושלים וכשיבא שם יהיה צריך לפרוטות מיד לקנות צרכי סעודה, ואם ירוצו הכל אצל שולחני לפרוט יוקירו הפרוטות ונמצא מעשר שני נפסד. לפיכך ישאו פרוטות עמהן להוציא במקצת, ולכשיכלו יפרוט בכסף שבידו מעט מעט:
+<b>שקל.</b> הוא חצי סלע:
+<b>אין מחללין כסף ופירות על כסף.</b> מי שיש לו חצי דינר כסף של מעשר ופירות של מעשר שוין חצי דינר, לא יצרפם יחד לחללם על דינר:
+<b>וחכמים מתירין.</b> בכי האי גונא ע״י צירוף פירות, כיון שאין לו אלא חצי דינר כסף. אבל לחלל דינר כסף ופירות שוין דינר על חצי סלע שהוא שני דינרין מודים חכמים שאין מחללים. והלכה כחכמים:
+
+Mishnah 9
+
+<b>הפורט סלע של מעשר שני בירושלים.</b> שהיה מחליף סלע שבידו ונוטל פרוטות להוציאן לצרכי סעודת מעשר:
+<b>ב״ש אומרים.</b> אם בא להחליף כל הסלעים שבידו במעות, יחליף:
+<b>ובית הלל אומרים לא יחליף אלא חציין.</b> שמא לא ישהה בעיר עד שיוציא את כולן, ויפקידם בעיר עד רגל אחר, והפרוטות מתעפשות, ואם יחזור ויחליפם בסלעים נמצא שולחני משתכר שני פעמים ומעשר שני נפסד:
+<b>הדנין לפני חכמים.</b> שמעון בן עזאי ושמעון בן זומא וחנן המצרי:
+<b>בשלשה דינרין כסף ובדינר מעות.</b> הסלע הוא ד׳ דינרים, וכשבא להחליף הסלע לא יקח אלא בדינר א׳ פרוטות ושלשה דינרים יהיו כסף:
+<b>רביעית כסף ברביעית מעות.</b> בדינר רביעי של כסף לא יקח אלא ברביעיתו מעות של נחשת, וג׳ חלקים כסף. שנמצא לוקח מעות אחד מששה עשר בסלע בלבד:
+<b>ארבעה אספרי כסף.</b> הדינר ה׳ אספרי, ומטבע הוא בארץ יון ועד היום קורין לו אספרי. נמצא הסלע עשרים אספרי. וכשהוא מחלל הדינר יחללנו על ד׳ אספרי כסף ואספר א׳ נחשת. נמצא לוקח נחשת א׳ מעשרים בסלע בלבד:
+<b>יניחנה בחנות ויאכל כנגדה.</b> לא יחלל כלל על פרוטות שמא ישכח ויעשה אותן חולין, אלא יניח הסלע אצל החנוני ויאכל כנגדה עד שתכלה. ואין הלכה אלא כדברי ב״ה בלבד:  
+
+Mishnah 10
+
+<b>מקצת בניו טמאין ומקצתן טהורים.</b> ורוצה שישתו יחד מכד אחד, והטמאים אסורים ביין הקנוי בדמי מעשר:
+<b>מניח את הסלע ואומר.</b> מה שישתו הטהורים מן היין, לכשישתו תהא סלע זו מחוללת עליו מעכשיו. נמצא מה ששתו טהורים היה מעשר ומה ששתו טמאים היה חולין. ואינו חולין ומעשר שני מעורבים זה בזה, שאין היין קדוש בקדושת מעשר, אלא לכשישתו חוזר היין ששתו בלבד להיות מעשר למפרע:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>לא יאמר.</b> לחלק. שתטול חלק בהם. לפי שעליו מוטל להביא מעשרו לירושלים, ונמצא פורע חובו ממעשר שני:
+<b>העלם שנאכלם ונשתם.</b> דנראה דמזמינו לאכול עמו, וזה מותר:
+<b>אבל נותנים זה לזה מתנת חנם.</b> מפורש לעיל בריש פרק קמא:
+
+Mishnah 2
+
+<b>מפני שהוא ממעט באכילתו.</b> דתרומה אסורה לטבול יום ולזרים:
+<b>ורבי שמעון מתיר.</b> דסבר מותר להביא קדשים לבית הפסול:
+<b>מה אם היקל בזבחי שלמים.</b> שקונים שלמים בכסף מעשר שני ואע״פ שממעט באכילתו שיכולין לבא לידי פגול ונותר וטמא, לא נקל בתרומה לקנותה בכסף מעשר שני שאין בה דין פגול ונותר ולא דין טמא, שלא כל הדברים המטמאין את הקדש מטמאין את התרומה ואין הלכה כרבי שמעון:
+
+Mishnah 3
+
+<b>מי שהיו לו מעות.</b> של מעשר שני, וצריך לקנות מהם דברים של חולין שלא לאכילה ושתיה וסיכה:
+<b>ולחבירו פירות.</b> של חולין ורוצה לעשות עמו טובה שיתחללו מעות מעשר חבירו על פירותיו:
+<b>אוכל פירותיו בטהרה.</b> שחלה קדושת מעשר על הפירות, וצריך לאכלן בטהרה:
+<b>ולא יאמר כן לעם הארץ.</b> שהוא חשוד לאכול פירות מעשר בטומאה:
+<b>אלא בדמאי.</b> כגון אם היו אותן מעות מעשר שני של דמאי, אז מותר לומר כן אפילו לעם הארץ, דשמא המעות אינן מעשר:
+
+Mishnah 4
+
+<b>ומעות במדינה.</b> ומעות של מעשר שני חוץ לירושלים וצריך להן. קמ״ל שא״צ שיהיו הפירות והמעות במקום אחד. ועוד אשמועינן במתניתין דאע״ג דפירות מעשר אין יכולין ליפדות בירושלים, מעות מעשר מתחללין הן בירושלים:
+
+Mishnah 5
+
+<b>מעות.</b> של מעשר שני:
+<b>נכנסות לירושלים ויוצאות.</b> שאין המחיצות קולטות מעות כדרך שקולטות פירות:
+<b>אף הפירות נכנסים ויוצאים.</b> ודוקא להוציאן כדי לטוחנן ולאפותן ולהחזירן אח״כ לירושלים שרי רבן שמעון בן גמליאל, לפי שיותר היו מוצאין לטחון ולאפות חוץ לירושלים מבירושלים עצמה. ותנא קמא אסר נמי בהא. ואין הלכה כרבן שמעון בן גמליאל:
+
+Mishnah 6
+
+<b>שנגמרה מלאכתן.</b> למעשר, כדתנן בפ״ק דמעשרות איזהו גרנן למעשר:
+<b>ועברו בתוך ירושלים.</b> בעודן טבל:
+<b>יחזור מעשר שני שלהן.</b> דקסבר מתנות שלא הורמו כמי שהורמו דמיין, וקלטוהו מחיצות למעשר שני:
+<b>ושלא נגמרה מלאכתן.</b> כגון סלי ענבים לגת וכו׳. אבל סלי ענבים לאכילה נגמרה מלאכתן:
+<b>למוקצה.</b> מקום ששוטחין בו תאנים ליבש קרוי מוקצה:
+<b>רבי שמעון בן יהודה אומר וכו׳</b> סבר דלב״ה מתנות שלא הורמו לאו כמי שהורמו דמיין. אי נמי אפילו כמי שהורמו דמיין הני מילי [לענין] שאר דברים, אבל לענין קליטת מחיצות דרבנן, מקילין ב״ה. ואין הלכה כר״ש בן יהודה, שלא נחלקו ב״ש וב״ה אלא על פירות שלא נגמרה מלאכתן כדברי ת״ק:
+<b>והדמאי.</b> טבל של דמאי:
+<b>נכנס.</b> לירושלים:
+<b>ויוצא ונפדה.</b> חוץ לירושלים אחר שיצא, ואין צריך לחזור. והך סיפא לתנא קמא איצטריך ואליבא דבית הלל:
+
+Mishnah 7
+
+<b>בפנים.</b> מן החומה:
+<b>ונוטה לחוץ.</b> לחומת ירושלים:
+<b>מכנגד החומה ולפנים כלפנים.</b> דבין נוף ובין עיקר מכנגד החומה ולפנים כלפנים, ואוכלין שם מעשר שני ולא פודין. ובין נוף ובין עיקר מכנגד החומה ולחוץ כלחוץ, ופודין שם מעשר שני ולא אוכלין. והיינו דתנן במסכת מעשרות פ״ג ובירושלים הולך אחר הנוף. כלומר אף אחר הנוף:
+<b>בתי הבדים.</b> שעוצרים בהם שמן, ורגילים היו לעשות בתים הללו בחומת המדינה:
+<b>שפתחיהן לפנים.</b> מחומת ירושלים וחללן חוץ לחומת ירושלים:
+<b>מכנגד החומה ולפנים כלפנים.</b> ואוכלים שם מעשר שני וקדשים קלים, ואין פודין שם מעשר שני:
+<b>מכנגד החומה ולחוץ כלחוץ.</b> ואין אוכלים שם מעשר שני וקדשים, ופודים שם מעשר שני:
+
+Mishnah 8
+
+<b>הלשכות בנויות בקודש.</b> בעזרה:
+<b>ופתוחות לחול.</b> להר הבית:
+<b>וגגותיהן קודש.</b> והוא שהיו גגותיהן שוות לקרקע העזרה, כגון שהיתה הלשכה בשפוע ההר. שאם אין גגותיהן שוות לקרקע העזרה קיימא לן דעליות וגגות לא נתקדשו:
+<b>תוכן קודש.</b> לשחיטת קדשים קלים, ולאכילת קדשי קדשים, ולהתחייב עליהן משום טומאה:
+
+Mishnah 9
+
+<b>באב הטומאה.</b> שרץ ונבילה וכיוצא בהן:
+<b>בולד הטומאה.</b> האי ולד הטומאה דתנן במתניתין לאו ולד הטומאה שנגע באב הטומאה שהוא טמא מדאורייתא, אלא בולד הטומאה דרבנן, כגון שנגע בכלים שנטמאו במשקין:
+<b>יפדה.</b> דמעשר שני שנטמא פודין אותו אפילו בירושלים, דכתיב (דברים י״ד:כ״ד) כי לא תוכל שאתו, ואין שאת אלא אכילה כדכתיב (בראשית מ״ג:ל״ד) וישא משאות מאת פניו אליהם:
+<b>ויאכל הכל בפנים.</b> שלא יאמרו ראינו מעשר שני שנכנס לירושלים ויצא, מפני שיש קול למעשר היוצא. אבל אין לחוש כשפודים אותו שמא יאמרו ראינו מעשר שני שנפדה בירושלים, שאין קול לפדוי:
+<b>חוץ משנטמא באב הטומאה בחוץ.</b> שכיון שנכנס כשהוא טמא אין המחיצה קולטתו:
+<b>חוץ משנטמא בולד הטומאה בפנים.</b> אבל נטמא בולד הטומאה בחוץ אע״פ שבולד הטומאה של דבריהם נטמא, ומן התורה טהור הוא, יאכל בחוץ. ובירושלמי מוקי לה כגון שהכניסו על מנת שלא יקלטוהו מחיצות, אבל אם לא התנה, הואיל ונכנס והרי הוא טהור דאורייתא יאכל בפנים:
+
+Mishnah 10
+
+<b>הלקוח בכסף מעשר שני.</b> פירות שנקנו מדמי מעשר שני:
+<b>יקבר.</b> הואיל ונגמרה מצותו וקנה פירות ממעות מעשר שני שוב לא יפדה:
+<b>שכן נפדה טהור ברחוק מקום.</b> שמעשר שני פודין אותו כשהוא טהור חוץ לירושלים, כדכתיב (דברים י״ד:כ״ד) וכי ירחק ממך המקום וגו׳. אבל הלקוח בכסף מעשר אינו נפדה חוץ לירושלים כשהוא טהור, דתנן לעיל בפרק קמא מזיד יעלו ויאכלו במקום. ואין הלכה כרבי יהודה:
+
+Mishnah 11
+
+<b>על ידי עורו.</b> עם עורו:
+<b>ר׳ שמעון אומר יפדה.</b> ובהא קמיפלגי, דתנא קמא סבר אין פודין את הקדשים להאכילן לכלבים, ורבי שמעון סבר פודין את הקדשים להאכילן לכלבים. ואין הלכה כרבי שמעון:
+<b>לקחו חי ושחטו ונטמא יפדה.</b> הכא לא פליג רבי יהודה כדפליג לעיל בפירות הלקוחים בכסף מעשר ונטמאו, דכיון דלקחו חי אין לו ריחוק מקום לפי שיכול להוליכו בכל מקום שירצה, הלכך הוי כמעשר שני עצמו. ונפדה כשנטמא, כדרך שנפדה מעשר שני כשנטמא:
+<b>רבי יוסי אומר יקבר.</b> דמחמיר טפי מר׳ יהודה, וסבר דאע״פ שקנאו חי דינו כפירות הלקוחים בכסף מעשר:
+<b>לקחו שחוט ונטמא הרי הוא כפירות.</b> וכי היכי דאיפליגו תנא קמא ור׳ יהודה לעיל בפירות הלקוחים בכסף מעשר, הכי נמי אפליגו בהא:
+
+Mishnah 12
+
+<b>המשאיל קנקנים למעשר שני.</b> מי שמשאיל קנקניו להכניס בהן יין שקרא לו כבר שם מעשר שני:
+<b>אף על פי שגפן.</b> שסתם פיהן במגופה אחר שמלאן:
+<b>לא קנה מעשר.</b> לא נתפס הקנקן בקדושת מעשר:
+<b>זלף לתוכן סתם.</b> שהכניס לתוכן יין של טבל קודם שקרא לו שם מעשר:
+<b>עד שלא גפן.</b> אם קרא לו שם מעשר קודם שסתמן במגופה:
+<b>אם משגפן.</b> אם לאחר שסתמן במגופה קרא שם מעשר:
+<b>קנה מעשר.</b> נתפס הקנקן בקדושת מעשר, וטעון חלול כמו היין, אם בא לחללו על הכסף:
+<b>עולות באחד ומאה.</b> בשל תרומה איירי, אם נתערב קנקן של תרומה במאה קנקנים של חולין, ולא היה פיהן סתום במגופה, חשבינן להו כאילו כולן מעורבות זו בזו, ועולות באחד ומאה כדין תרומה שנתערבה בחולין:
+<b>משגפן מקדשות בכל שהן.</b> ואפילו אחד באלף אינן עולות, וימכרו כולן לכהן בדמי תרומה, חוץ מאחת שבהן שנוטלה הכהן בלא דמים:
+<b>עד שלא גפן תורם מאחת על הכל.</b> דחשיב מוקף:
+
+Mishnah 13
+
+<b>מפתח ומערה לגת.</b> אם בא לתרום מאחת על הכל אחר שגפן, צריך לערותן לגת:
+<b>ואינו צריך לערות.</b> דסגי להו בפתיחה כדמעיקרא:
+<b>במה דברים אמורים.</b> דאם לאחר שגפן קרא שם, קנה מעשר את הקנקנים:
+<b>במקום שדרכן למכור סתומות.</b> דבכי האי גונא בירושלים הקנקן טפלה ליין כדתנן לעיל בפרק קמא, הלכך בגבולין נמי קנה מעשר:
+<b>אבל במקום שדרכן למכור פתוחות לא יצא הקנקן לחולין.</b> בירושלים, הלכך [בגבולין] נמי לא קנה מעשר:
+<b>אבל אם רצה להחמיר על עצמו למכור במדה.</b> הקונה יין ממעות מעשר שני בירושלים, וכשבא המוכר למכור רצה לדקדק על עצמו ואמר כך וכך יין במדה אני מוכר לך בכך וכך מעות:
+<b>יצא קנקן לחולין.</b> ואפילו הקנקנים סתומות:
+הכי גרסינן <b>רבי שמעון אומר אף האומר לחברו יין זה אני מוכר לך חוץ מקנקנים יצא קנקן לחולין.</b> ובירושלמי מפרש לה דר׳ שמעון קאי אהא דתנא לעיל דאם משגפן קרא שם מעשר קנה מעשר. ואשמעינן ר׳ שמעון דוקא שקרא שם מעשר לכל היין שבקנקן, אבל אם אמר כל היין מעשר חוץ מרביעית, אף על פי שכשבא למדוד לחברו אותו רביעית, אמר לו יין זה אני מוכר לך חוץ מן הקנקן שאני רוצה לשייר בשביל מעשר שבתוכה, אפילו הכי לא נעשית הקנקן טפלה למעשר, ויצא קנקן לחולין ולא קנה מעשר:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>המוליך.</b> דוקא עבר והוליך, דלכתחילה אסור להוליכו ממקום למקום, אלא פודהו במקומו או מעלהו לירושלים:
+<b>כשער מקומו.</b> כשער המקום שהוא בשעת פדיון בין לקולא בין לחומרא:
+<b>השבח לשני.</b> מה ששוין בעיר יותר, הריוח של מעשר שני. ומה שהוציא להביאן מן השדה לעיר ישלם מביתו:
+
+Mishnah 2
+
+<b>פודין מעשר שני.</b> יכול לפדות אם ירצה כשער הזול, כדמפרש ואזיל:
+<b>כמות שהחנוני לוקח.</b> שהוא לוקח בזול כדי להשתכר:
+<b>לא כמות שהוא מוכר.</b> שהוא מוכר ביוקר ביותר ממה שקנה:
+<b>כמות שהשולחני פורט.</b> הבא לחלל פרוטות של מעשר על סלע, מחשב הסלע בפרוטות הרבה, כשולחני הזה כשבא ליקח פרוטות מבני אדם ולתת להם סלע שהוא לוקח פרוטות הרבה:
+<b>ולא כמות שהוא מצרף.</b> כשמצרף השולחני פרוטות לתת לבני אדם בחלוף הסלע, נותן להם פחות:
+<b>אכסרה.</b> בלא מדה ובלא משקל, אלא כמה אתה נותן בכרי זה או במלוא חפנים הללו:
+<b>על פי א׳</b> בשומת לוקח אחד:
+<b>על פי ג׳</b> שמאים בקיאין, ואפילו א׳ מהן עובד כוכבים ואפילו אחד מהן בעלים:
+<b>קרם.</b> התחיל להחמיץ, וגירסא אחרת שקסס. ודוגמתו בבבא בתרא [דף צג.] מקבל עליו עשר קוססות למאה:
+
+Mishnah 3
+
+<b>מפני שהוא מוסיף חומש.</b> כדכתיב (ויקרא כ״ז:ל״א) ואם גאול יגאל איש ממעשרו, על שלו מוסיף חומש ולא על של חבירו:
+<b>בסלע ואיסר.</b> האיסר הוא א׳ מששה ותשעים בסלע:
+<b>מפני שהוא מוסיף על הקרן.</b> ותוספת כל שהוא דקרן עדיפא, מפני שעל החומש יכול להערים כדתנן לקמן:
+<b>ובין שנתן לו במתנה.</b> הטבל, קודם שהפריש ממנו מעשר נתן לו במתנה. דאילו מעשר שני לאחר שהופרש, קיימא לן כמאן דאמר ממון גבוה הוא ואינו ניתן במתנה:
+
+Mishnah 4
+
+<b>לעבדו ולשפחתו העברים.</b> שאין גופן קנוי:
+<b>ופדה לך.</b> בהן מעשר שני לעצמך:
+<b>מפני שידן כידו.</b> דמה שקנה עבד קנה רבו. ובנו קטן נמי זכייתו לאביו דמציאת קטן לאביו:
+
+Mishnah 5
+
+<b>היה עומד בגורן.</b> ורוצה להערים ולפדות מעשר שני בלא חומש:
+<b>ואין בידו מעות.</b> כדי שיתנם לחברו, שיפדה בהן המעשר בלא חומש:
+<b>הרי הפירות האלו נתונים לך במתנה.</b> ודוקא שנתן אותם לו בטבלן קודם שיפריש מעשר שני, כדפרשינן לעיל:
+
+Mishnah 6
+
+<b>משך ממנו מעשר בסלע.</b> המוכר מעשר שני, כדי שיתחלל על דמי המכירה ויהיו המעות נתפסים בקדושת מעשר, דבכי האי גונא שרי למכרו. והא דתנן בפרק קמא אין מוכרין אותו, היינו להוליכו לירושלים ולא שיהיו המעות נתפסים בקדושת מעשר. וכשמשך המעשר לקנותו היה שוה סלע ולא הספיק ליתן הדמים עד שעמד בשתים, שהמעשר לא יצא לחולין עד שיתן דמיו למוכר:
+<b>נותן לו סלע.</b> לפי שקנאו במשיכה, ומרויח הלוקח סלע שנתייקר. וצריך לפדותו כשער של עכשיו בשתי סלעים, שהמעשר לא יצא לחולין עד שיתן דמיו למוכר. והסלע אחד של מעשר שני שלו ואוכלו בירושלים:
+<b>עד שעמד בסלע.</b> וצריך ליתן למוכר שני סלעים שקנאו במשיכה, והוא נפדה בסלע אחד כשער של עכשיו. הלכך נותן לו דמי סלע מדמי חולין שלו, ובו נפדה המעשר, והסלע השני נותן לו מדמי מעשר שני שלו. ואין זה כפורע חובו ממעשר שני, לפי שבתחלת המקח היה עומד לכך שיאכל המוכר שתי סלעים בירושלים אם לא הוזל:
+<b>אם היה עם הארץ נותן לו מדמיו.</b> ואם היה המוכר עם הארץ נותן לו שני הסלעים מדמי החולין שלו, לפי שאין מוסרין דמי מעשר לעם הארץ. ואית דגרסי מדמאי אם יש לו דמי מעשר של דמאי נותן לו סלע אחד מאותן דמים, דמוסרין דמי דמאי לעם הארץ:
+
+Mishnah 7
+
+<b>ולא קרא שם.</b> לא אמר זה פדיון מעשר שני:
+<b>צריך לפרש.</b> ולומר זה פדיונו. והלכה כר׳ יוסי:
+<b>ולא פירש.</b> לא אמר הרי זה גיטך או הרי את מקודשת:
+<b>רבי יוסי אומר דיו.</b> כיון שעסוקים באותו ענין ומתוך אותן הדברים עמד וגירש או קדש אין צריך לפרש. והלכה כר׳ יוסי:
+
+Mishnah 8
+
+<b>המניח איסר.</b> להיות מחלל עליו פירות מעשר שני. וכבר חלל:
+<b>ואכל עליו עד חציו והלך למקום אחר.</b> והוליך האיסר עמו, ושם הוא שוה פונדיון, ובתחלה לא היה יוצא אלא בחצי פונדיון, שהפונדיון ב׳ איסרין נמצא לפי מה שהוא יוצא עכשיו שנשאר בו איסר של חולין ולפיכך אוכל עליו עוד איסר:
+<b>אוכל עליו עוד פלג.</b> חצי איסר, ולא אמרינן כיון שאינו שוה אלא איסר הרי אכלו כולו:
+<b>המניח איסר של מעשר שני.</b> להיות אוכל עליו חולין שלו בקדושת מעשר, ואכל עליו עד אחד עשר באיסר, ואחד ממאה באיסר, יצא כל האיסר לחולין. פי׳ אם היה אותו איסר ממעות מעשר שני של דמאי ואכל עשרה חלקים מאחד עשר חלקים שבו, כגון שאחד עשר רמונים שוין איסר, ואכל עליו עשרה רמונים ונשאר בו עדיין חלק מאחד עשר בקדושת מעשר, יצא כולו לחולין. ואם היה האיסר ממעות מעשר שני של ודאי ואכל עליו עד שנשאר בו אחד ממאה, כגון שמאה תאנים נמכרים באיסר, ואכל עליו תשעים ותשעה, יצא כולו לחולין:
+<b>בית שמאי אומרים הכל עשרה.</b> אחד ודאי וא׳ דמאי כשלא נשאר באיסר אלא עשיריתו יצא לחולין. כגון שהיו עשרה רמונים נמכרין באיסר, ואכל עליו תשעה יצא לחולין. ואם נשאר בו יותר, כגון שלא אכל אלא שמנה צריך לאכול כנגדו:
+<b>ובית הלל אומרים בודאי אחד עשר, ובדמאי עשרה.</b> אם נשאר על האיסר של ודאי אחד מעשרה חייב לאכול עליו עוד [אחד], לפי שכל מה שהוא פחות משוה פרוטה אין חוששין לו, לא לענין גזל, ולא לענין נהנה מן ההקדש. ופרוטה היא אחד משמנה באיסר האטלקי נמצא עשירית האיסר הוא שמנה עשיריות של פרוטה דהיינו פרוטה פחות חומש, נמצא כשתוסיף עליו חומש דהוא רביע מלגו היינו חומשא מלבר יהיה [בין] הכל פרוטה, ולפיכך חוששים לה, ואם יהיה פחות מעשיריתו אין חוששים לו שאפילו עם תוספת החומש יהיה בו פחות משוה פרוטה. ולפיכך אמרו בודאי אחד עשר, ובדמאי עשרה, לפי שאין חייבין חומש על הדמאי, ועשיריתו הוא פחות משוה פרוטה, והלכה כב״ה:
+
+Mishnah 9
+
+<b>כל המעות הנמצאים.</b> בכל מקום בין ברגל בין בשאר ימות השנה. ובירושלים בשאר ימות השנה חוץ מימות הרגל:
+<b>הרי אלו חולין.</b> ואין חוששין להם שמא מעות של מעשר שני הם:
+<b>אפילו דינר זהב עם הכסף ועם המעות.</b> שאין דרך לערבן יחד, ואיכא למימר הללו מעות של מעשר שני שרגילין לחלל המעשר על דינרי זהב והנשאר שאינו מגיע לדינר זהב מחללו על הכסף והמותר על מעות של נחשת ומערבין אותן יחד, אפילו הכי לא חיישינן:
+<b>מצא בתוכן.</b> בתוך הכיס או הצרור שהמעות נתונים בתוכו:
+
+Mishnah 10
+
+<b>הוא חולין.</b> שאין דרך בני אדם להקדיש חרסין לבדק הבית, ועל שם מה שבתוכו נכתב:
+<b>הוא קרבן.</b> כלומר הקדש:
+<b>חולין לתוך קרבן.</b> והכל קרבן. ולא אפליגו רבנן עליה דר׳ יהודה אלא בשל מתכת בלבד, דבשל חרס מודו שהוא חולין ומה שבתוכו קרבן. והלכה כחכמים:
+
+Mishnah 11
+
+<b>קוף קרבן.</b> הקדש:
+<b>ד׳ דמאי.</b> לקוח מעם הארץ:
+<b>בשעת הסכנה.</b> שגזרו שלא לקיים המצות:
+<b>שמות בני אדם הן.</b> אותיות של ראשי שמות, קוף קהת, ד׳ דניאל, ט׳ טוביה. והכל חולין:
+<b>אשתקד היתה מלאה פירות תרומה ופינה.</b> ורבנן סברי אם איתא דפינה לתרומה מגרר הוה גריר לה ולא היה מניח שם תרומה כתוב שם. ואין הלכה כרבי יוסי:
+
+Mishnah 12
+
+<b>הרי אלו חולין.</b> מה שמצא הוי חולין שאני אומר מעשר שני ניטל:
+<b>היה שם מנה.</b> אמר לו אביו הרי שם מנה של מעשר שני ומצא מאתים, מנה מעשר ומנה חולין. ולא אמרינן המנה של מעשר ניטל ואלו אחרים הן:
+<b>מאתים ומצא מנה.</b> אמר לו אביו הרי שם מאתים ומצא מנה המנה שמצא מעשר:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כרם רבעי מציינין אותו.</b> בונים אצלו ציון וסימן, שיכירו שהוא כרם רבעי וטעון פדיון:
+<b>בקוזזות.</b> גבשושית ורגבי אדמה סימנא כאדמה, מה אדמה דאיכא הנאה מינה שהיא עושה פירות אף האי נמי כי מפרקי שרי לאתהנויי מיניה:
+<b>ושל ערלה בחרסית.</b> באדמה שעושים ממנו כלי חרס. סימנא כחרסית זו דלית בה הנאה דכשזורעים בה אינה מוציאה כדי נפילה אף זו אין בה הנאה:
+<b>ושל קברות.</b> שלא יכנס שם כהן ונזיר:
+<b>בסיד.</b> סימנא שהסיד לבן כעצמות:
+<b>וממחה ושופך.</b> ממחה את הסיד במים כדי שיתלבן יותר, ושופך על הקבר:
+<b>במה דברים אמורים.</b> דעבדי הכירא לכרם רבעי ולערלה:
+<b>בשביעית.</b> שהכל הפקר ונוטלים בהיתר. אבל בשאר שני שבוע שבאים לגזול, הלעיטהו לרשע וימות ויקחום לאכול באיסור:
+<b>והצנועים.</b> המדקדקים על עצמם, כשהיה להם כרם רבעי בשביעית היו מניחין המעות קודם לקיטה, ואומרים כל הנלקט לכשיהיה נלקט יהא מחולל על זה:
+
+Mishnah 2
+
+<b>כרם רבעי.</b> יש לו דין מעשר שני, וצריך להעלות הפירות לירושלים ולאכלן שם, הם או פדיונם, ותקנו חכמים שמהלך יום [אחד] כל סביבות ירושלים יעלו הפירות [עצמם] לירושלים, כדי לעטר שוקי ירושלים בפירות, מתוך שיאכל כל אדם נטע רבעי שלו יתמלא השוק שאר פירות:
+<b>שיהא נפדה סמוך לחומה.</b> אפילו כרם הסמוך לחומה:
+<b>שאימתי שירצו.</b> אם יתמעטו הפירות:
+<b>משחרב בית המקדש היה התנאי.</b> לא לפי שרבו הפירות כדאמרת, אלא משחרב בית המקדש והיתה ירושלים ביד האויבים ולא היו חוששין לעטר שוקי ירושלים בפירות:
+
+Mishnah 3
+
+<b>אין לו חומש.</b> אין הבעלים צריכין להוסיף חומש כשפודים אותו:
+<b>ואין לו ביעור.</b> בשנה שלישית וששית [נ״א. רביעית ושביעית שהמעשרות מתבערין, דחומש וביעור לא נאמרו בכרם רבעי אלא במעשר. ומיהו מודו ב״ש דפדיון מיהא אית ליה, ואע״ג דלא נאמר פדיון במקרא בכרם רבעי, דילפי ליה מדכתיב (ויקרא י״ט:כ״ד) קדש הלולים, קרי ביה חלולים אחליה והדר אכליה:
+<b>וב״ה אומרים יש לו.</b> דילפי קדש קדש ממעשר, ליתן לו כל דין מעשר:
+<b>יש לו פרט ויש לו עוללות.</b> דסברי ממון בעלים הוא ולא ממון גבוה הלכך חייב בפרט ובעוללות ככל כרם דעלמא. והעניים שמלקטים הפרט ועוללות מכרם רבעי, פודין לעצמן ואוכלין הפדיון בירושלים:
+<b>וב״ה אומרים כולו לגת.</b> דסברי ממון גבוה הוא כמו מעשר, הלכך אין לו פרט ועוללות, אלא דורכים אותו כולו כאחת ומעלה ואוכל בירושלים, או פודהו ומעלה הדמים לירושלים:
+
+Mishnah 4
+
+<b>מניח את הסל על פי שלשה.</b> בקיאין בשומא, דסתם נטע רבעי אין דמיו ידועים לפי שצריך לחשב היציאות כדתנן הכא:
+<b>לפדות בסלע.</b> כלומר ליקח בסלע במחובר לקרקע:
+<b>על מנת להוציא יציאות מביתו.</b> שכר פעולת הכרם משעה שנקרא פרי, כגון שכר שמירה ועידור:
+<b>ומניח את המעות.</b> לפי השומא, לאחר ששמו כך וכך סלים בסלע:
+
+Mishnah 5
+
+<b>ובשביעית.</b> שאין שכר שמירה ולא עבודת קרקע, פודהו בשוויו:
+<b>אם היה הכל מופקר.</b> אם הפקירו הבעלים נטע רבעי שלהם, אין הזוכה בו מנכה אלא שכר לקיטה, ומעלה הפירות לירושלים או פודה ומעלה הדמים. ולא אמרינן כיון דמהפקירא קא זכי אין דין רבעי נוהג בו. ובשביעית אינו מנכה שכר לקיטה שכל אדם מלקט לעצמו:
+<b>מוסיף עליו חומש.</b> סתם מתניתין כבית הלל דילפי קדש קדש ממעשר:
+<b>ובין שניתן לו במתנה.</b> כשהוא סמדר, דאילו לאחר שנגמר בשולו הא סברי בית הלל דממון גבוה הוא כמעשר ואין יכולים ליתן אותו במתנה:
+
+Mishnah 6
+
+<b>ערב יום טוב הראשון של פסח וכו׳</b> דכתיב (דברים י״ד:כ״ח) מקצה שלש שנים תוציא את כל מעשר תבואתך, ונאמר להלן (שם לא) מקץ שבע שנים במועד שנת השמטה בחג הסכות, מה להלן רגל אף כאן רגל. אי מה להלן חג הסכות אף כאן חג הסכות ת״ל (שם כו) כי תכלה לעשר, רגל שכל מעשרות כלין בו, הוי אומר זה פסח שאין פירות של שנה שלישית נגמרים להיות נלקטים כולן עד שיבא פסח של שנה הרביעית, וכן של שנה ששית עד שיבוא פסח של שנה שביעית:
+<b>תרומה ותרומת מעשר לבעלים.</b> לכהנים, שהתרומה שלהם:
+<b>ומעשר ראשון לבעליו.</b> ללוים:
+<b>ומעשר עני לבעליו.</b> לעניים:
+<b>מתבערים בכל מקום.</b> צריך לבערם ולאבדם מן העולם:
+<b>הבכורים נתנים לכהנים כתרומה.</b> ואין צריך לבערם מן העולם משום דתרומה [קרינהו] רחמנא, דאמר מר ותרומת ידך אלו הבכורים דכתיב בהו (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך. ואין הלכה כר״ש:
+<b>התבשיל.</b> שיש בו מפירות שביעית, או מעשר שני בשעת הביעור:
+<b>הרי הוא כמבוער.</b> כיון דאין ממשן ניכר:
+
+Mishnah 7
+
+<b>בזמן הזה.</b> שאין בית המקדש קיים:
+<b>צריך לחללן על הכסף.</b> דכתיב (שם יד) וצרת הכסף בידך, הכסף בלבד מעלין:
+<b>אחד שהן כסף ואחד שהן פירות.</b> טעונים גניזה, ומה מועיל החלול:
+
+Mishnah 8
+
+<b>מהרו ותקנו את פירותיכם.</b> תרומות ומעשרות לתת אותן לראוי להן, ומעשר שני להעלותו ולאכלו בירושלים:
+<b>שלא הגיעו לעונת המעשרות.</b> כל פרי ופרי כמו שמפורש עונתו בפרק קמא דמעשרות:
+<b>פטורים מן הביעור.</b> ובראשונה היו אומרים דקודם עונת המעשרות נמי זקוק לבער. והלכה כר״ע:
+
+Mishnah 9
+
+<b>מי שהיו פירותיו רחוקים ממנו.</b> וכבר נתקנו והגיע זמן הביעור:
+<b>צריך לקרות להם שם.</b> לזכות אותן לבעלים, כהך עובדא דר״ג וזקנים:
+<b>עשור שאני עתיד למוד.</b> מעשר ראשון שאני עתיד ליתן מפירות שיש לי בבית:
+<b>נתון ליהושע.</b> לוי היה. ותרומה גדולה לא נתן עתה משום דתרומה מפרישין אותה בגורן, [כדתניא] שאי אפשר לגורן שתעקר אלא אם כן נתרמה תרומה גדולה וכבר הפריש אותה בגורן:
+<b>ומקומו מושכר לו.</b> ומקום המעשר מושכר לו, ויקנה המעשר אגב קרקע:
+<b>עשור אחר.</b> מעשר עני:
+<b>נתון לעקיבא בן יוסף.</b> גבאי של עניים היה:
+<b>עשור שאני עתיד למוד.</b> מעשר מן המעשר, שאני צריך ליתן לכהן מן המעשר שנתן לי רבן גמליאל:
+<b>נתון לאלעזר בן עזריה.</b> כהן היה, והוא עשירי לעזרא:
+<b>ונתקבלו שכר זה מזה.</b> רבן גמליאל קבל שכר מקומו של מעשר ראשון מרבי יהושע, ושכר מקומו של מעשר עני מר׳ עקיבא. ור׳ יהושע קבל שכר מקום מעשר מן המעשר מרבי אלעזר בן עזריה, ונקנה לכל אחד מקום המעשר הראוי לו בכסף שנתן למשכיר, ששכירות קרקע נקנית בכסף:
+
+Mishnah 10
+
+<b>ביום טוב האחרון היו מתודין.</b> ולא היו מתודין בי״ט ראשון מיד אחר הביעור, כדי שיהיה לו מה יאכל ברגל. הלכך ערב יום טוב ראשון היה מבער ומשייר עד יום אחרון:
+<b>זה מעשר שני ונטע רבעי.</b> שנקראו קדש:
+<b>זה מעשר לוי.</b> כלומר מעשר ראשון:
+<b>וגם נתתיו זו תרומה גדולה.</b> וגם, תוספת הוא, משמע וגם נתתיו ללוי חוץ ממה שנתתי לכהן:
+<b>מן הבית זו חלה.</b> שהיא נתרמה מן העיסה בתוך הבית:
+
+Mishnah 11
+
+<b>ולא מן התלוש על המחובר וכו׳</b> דהיינו מן החיוב על הפטור ומן הפטור על החיוב:
+<b>ולא מן החדש על הישן.</b> דכתיב (דברים י״ד:כ״ב) היוצא השדה שנה שנה, ולא משנה זו על של חברתה:
+<b>ולא שכחתי מלברכך ומלהזכיר שמך עליו.</b> לפי שמברכים להפריש תרומה. וכן על מעשר ראשון ושני ומעשר עני, ולפדיון מעשר שני, ולחלה, על כולן מברכים:
+
+Mishnah 12
+
+<b>לא אכלתי באוני.</b> כל יום המיתה הויא אנינות דאורייתא ואפילו לאחר קבורה. ולילה שלאחר יום המיתה הויא אנינות דרבנן, וכן יום קבורה שאינו יום המיתה הויא אנינות דרבנן:
+<b>לא לקחתי ממנו ארון ותכריכין למת.</b> וכהאי גונא אפילו לחי אסור, שהרי אסור לקנות מלבוש וכיוצא בזה ממעשר שני, כדתנן לעיל סוף פרק קמא כל שהוא חוץ לאכילה ושתיה וסיכה אם לקח יאכל כנגדו. ולא נקט הכא ארון ותכריכים אלא לאשמועינן דלא מיבעיא אם סך ממנו למת שאינו יכול להתודות, דכתיב ממנו, מגופו של מעשר, אלא אפילו קנה ארון ותכריכים דלא נתן מגופו של מעשר על מת, אינו יכול להתודות:
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+<b>מכאן אמרו.</b> מדכתיב ואת האדמה אשר נתת לנו:
+<b>יש להם ערי מגרש.</b> ויכולים להתודות על המעשרות שמביאין ממגרש הערים שלהן. והלכה כר״י:
+
+Mishnah 15
+
+<b>יוחנן כ״ג.</b> שמש בכהונה גדולה אחר שמעון הצדיק:
+<b>העביר הודיות המעשר.</b> לפי שעזרא קנס את הלוים שלא יתנו להם מעשר, כשעלה מן הגולה ובני לוי לא עלו עמו, וצוה שיתנו המעשר לכהנים. ויוחנן כהן גדול בטל הוידוי, כיון שאינו יכול לומר וגם נתתיו ללוי:
+<b>בטל את המעוררים.</b> שהיו הלוים אומרים בכל יום על הדוכן עורה למה תישן ה׳. אמר להם וכי יש שינה לפני המקום, עמד ובטלן:
+<b>את הנוקפים.</b> שהיו משרטין לעגל של קרבן בין קרניו כדי שיפול לו דם בעיניו כדי שלא יראה ויהיה נוח לכפתו ולשחטו. ועמד הוא ובטלו, שנראה כבעל מום והתקין להם טבעות בקרקע להכניס צואר הבהמה לתוכה. נוקפים, מכין, ודוגמתו אין אדם נוקף אצבעו מלמטה [חולין דף ז]:
+<b>היה פטיש מכה בירושלים.</b> חרשי נחושת וברזל היו מכין בפטיש לעשות מלאכת האבד שהיא מותרת במועד. ועמד הוא ובטלם, משום דאוושא מלתא טובא ואיכא זלזול מועד:
+<b>ובימיו אין אדם צריך לשאול על הדמאי.</b> שהוא אמר לבני דורו כשם שתרומה גדולה עון מיתה כך תרומת מעשר וטבל עון מיתה. ותקן שיוציאו מן הדמאי תרומת מעשר ומעשר שני בלבד, ולא יוציאו ממנו מעשר ראשון ולא מעשר עני, שיכולים לומר ללוי או לעני הביא ראיה שהוא טבל וטול. ומתקנה זו ואילך הלוקח פירות מן השוק לא היה שואל אם הם מתוקנים אם לאו, אלא מיד מפריש מהן תרומת מעשר ומעשר שני ואוכל את השאר, שכל הלוקח פירות מעם הארץ הם בחזקת דמאי:
\ No newline at end of file
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+Bartenura on Mishnah Maasrot
+ברטנורא על משנה מעשרות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Maasrot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כלל אמרו במעשרות כל שהוא אוכל – to exclude woad/a plant producing a deep blue dye, which they call “NEEL” in Arabic and madder/a plant used in dying red which they call ALETZPUR in Arabic for these do not consume. Even though they are eaten in distress, but they are not liable for tithes.
+ונשמר – to exclude that which is ownerless, which have no owners to guard/watch it.
+וגידולו מן הארץ – to exclude morils/a kind of mushroom, and truffles and all of these we derive from Scripture, as it is written (Deuteronomy 14:22): “You shall set aside every year a tenth part of all of the yield of your sowing,” – “all the yield”– similar to produce that he eats, - “your sowing” – that which is unique to you, excluding that which is ownerless that have no specific/special owners; “your seed” – that which you sow it and it grows, excluding morils and truffles which are not sown.
+כל שתחלתו אוכל וסופו אוכל – such as vegetables that immediately when they grow are appropriate for food and we guard them until they grow and add food.
+חייב קטן וגדול – for they are appropriate for food, whether for adults or minors.
+וכל שאין תחלתו אוכל – such as kinds of fruits.
+אינו חייב עד שיעשה אוכל – as it is written (Leviticus 27:30): “whether from the ground or fruit from the tree” until it grows and makes fruit.
+
+Mishnah 2
+
+מאימתי הפירות חייבין במעשרות – for at their beginning, they are not food and it is necessary to give a measurement for each fruit when its time arrives to be appropriate for eating.
+שיבחינו – the beginning of their ripening is called “BOHAL”/a certain stage in the growth of the fig (intermediate between פנה / and צמל/the last stage in the growth of a fig – when its head becomes white, and an example of this is the beginning of the days of female puberty – [between childhood and full womanhood] in a woman is called “BOHAL”, and it explains in the Gemara (Talmud Niddah 47a) when their heads whiten is the beginning of their ripening.
+האבשים (a species of inferior grapes) – a species from the kinds of bad grapes like (Isaiah 5:4): “Instead, it yielded wild grapes.”
+משהבאישו – that they ripened so much that the pomace of kernels/shells of grapes that are inside can be seen from the outside from within the husk and a cluster that has within it one berry that reached this measurement, it is entirely joined to tithing.
+והאוג (red berry of the Venus summachtree) – a tree whose fruits are red and they call them KORNEOLI in the foreign language.
+והתותים (mulberries) – In Arabic it is TUT, and in the foreign language it is MORAS.
+שימסו – when the eatable portion (core) can be mashed from under his hand and if even a single slice of pomegranate reached this measurement, it is liable for tithing.
+משיטילו שאור – if it were to open like leaven which has in it fissures.
+משיטילו גידים – when they begin to ripen, there appears in them a kind of red veins.
+משיעשו מגורה – when they separate the food from the outer husk/skin, and the food would be like it is placed in store room/bin which is a storehouse.
+מישיעשו קליפה – the lower husk nearest the food which is not made until the completion of the ripening of the fruit. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+משינקדו – from when they will have on them black dots, for at the completion of their ripening they begin to blacken.
+וכל השחורים – such as the berries of myrtle and the berries of thorn-bushes.
+האגסים – in Arabic AGGAS and in the foreign language PEARS.
+קרוסטמלין (Crustumenian pear – red on one side) – small apples that are similar to gall-nut that they call a species of oak from which the gall-nut are collected.
+פרישין (name of a fruit/quince) – is called KONDUNISH in the foreign tongue and in Arabic SPERGEL.
+עוזרדין (medlar/crabapple/sorb-apple) – in Arabic ZAROD and in the foreign tongue SURBASH.
+משיקריחו – these fruits in their small size are covered with thin hairs, like a sort of down/feathers, and when they begin to ripen , they gradually become bald/smooth and at the completion of their ripening , everything falls out.
+תלתן משיצמח (fenugree)-when it will be completed in its ripening until that if they would seed it, it would grow, and a sign to know when it reached to this measurement is when one places it into the water and every single berry that most of it sinks into the water, it is with the knowledge that if one sews it, it will grow, and we expound upon it as it is written (Deuteronomy 14:22): “You shall set aside every year a tenth part of all the yield of your sowing,” something that is sown and grows.
+משיכניסו שליש – when they have grown one-third from what they will eventually grow; alternatively, when one comes to store away and to press them out, one removes from them now one-third from what they will produce when they ripen well.
+
+Mishnah 4
+
+ובירק הקשואים והאבטיחים - that is to say that these four species of vegetation which are cucumbers, melons, gourds and squash/cucumber-melon. But with the fruits of the tree, apples and citrons are obligated/liable [for tithing] whether large or small because they are food at their beginning and at the end, and they are consumed whether they are big or small.
+רבי שמעון פוטר את ה אתרוגי בקטנן- because he holds that they are not consumed when small, and they are not food at their beginning, but the Halakha is not according to Rabbi Shimon.
+שקדים המרים – are eaten when they are small, but are not eaten when they are large. But the opposite is the case with sweet almonds.
+
+Mishnah 5
+
+איזהו גרנן למעשרות (what is their harvesting time for making them liable for tithes) – when are the fruits appointed for tithing and it is forbidden to eat of them as an incidental meal like the grain in the threshing floor for even though the produce arrived at the season of tithing, it is still permitted to eat from them an incidental meal until it would be their harvesting time.
+משיפקסו – as soon as their blossoms are removed and this is the hair that grows on them when they are small and when they ripen sufficiently, it falls out.
+משיעמיד ערימה – when he makes of them a heap/pile.
+משישלק (as soon as the gardener trims them) – trimming for a melon is like blossoms falling out for gourds.
+מוקצה (until the melon is stored away) – because we don’t make piles from the melons, but rather spread them out and the place where we spread out the fruit is called a storage.
+ירק הנאגד (vegetables put up in bunches when they are tied) – for it is the manner to sell it in bunches.
+ואם אינו ממלא את הכלי – such as the case when he wants to fill two or three utensils, he eats an incidental meal from each one until he fills up the concluding one.
+כלכלה (basket containing chosen fruits designated for use) – He who harvests/gathers vegetables into the basket containing chosen fruits, which is a basket.
+עד שיחפה – the vegetation with the long and thin foliage of a palm-branch spreading from the stem or with leaves that are used to cover it.
+בד"א – that this is their harvesting time for making them liable for tithes.
+במוליך לשוק – to sell [in the marketplace] for it was not dependent upon his intention lest he find buyers and the produce will be subject to sacred gifts being set aside (and as such forbidden to be consumed until such time), that the sale will establish it for tithing.
+אבל במוליך לביתו אוכל עראי עד שמגיע לביתו – since the matter was dependent upon his intention and the produce would not be subject to sacred gifts being set aside until he arrives home for the eatables forbidden pending the separation of sacred gifts are not liable for tithing until he sees the house, as it is written (Deuteronomy 26:13): “I have cleared out the consecrated portion from the house; [and I have given it to the Levite, the stranger, the fatherless, and the widow, just as You commanded me.”
+
+Mishnah 6
+
+הפרד (dried pomegranates) – it was the practice to spread/separate the pomegranates and to dry them and those dried berries are called פרד/split and dried pomegranates on account that we separate them in order that the [(heat of the) sun] can enter into from every side.
+משיפקל (to strip them) – like to peel/husk them, that is to say when he removes from upon them the bad husks.
+משימרח – after we clean the grain from its chaff, we collect/heap them in one place in the threshing floor/granary and beautify the face of the pile and we divide it and it is called giving the pile of grain an even shape.
+משיכבור – for it was the practice to uproot the peas with the dust, one must sift them in a basket used as a sieve/a large round vessel.
+
+מן הצדדים – the sides of the pile that were not shaped into an even pile.
+וממה שמתוך התבן – that was not winnowed from the chaff.
+
+Mishnah 7
+
+משיקפה (from when he skims) – when he will remove the shells of grapes (i.e., the exterior) and the pomace of grapes (i.e., the interior) that cause the wine to rise in the wine pit at the time of its foaming.
+מן הגת העליונה – for it still had not gone down into the pit.
+ומן הצינור (and from the duct/water-pipe) – that is made at the mouth of the vat used for wine-pressing, and the wine splashes from the duct to the pit, but the wine that is in the vat used for wine pressing or in the duct are not completed in its work.
+לעוקה (trough) – an indentation/hole that is before the building containing the tank and all implements for pressing olives, that the oil goes down into it.
+עקל (a bale of loose texture containing the olive pulp to be pressed) – a utensil made from ropes that collects the olives into it when they sweep the beam on them.
+ממל (crushing tool/press-beam) – the upper millstone that crushes the olives with it.
+מבין הפצים (oil from between the boards of the press) - - oil that comes out between the boards.
+המיטה- a thin cake that and when they remove it from the oven, they customarily smooth its face with oil and it comes to tell us that it is not considered as cooked, for the fire establishes it for [its liability for] tithing and it is prohibited to eat an incidental meal from all the grain and fruit and vegetables that had been cooked by fire, but this is not considered cooking
+וכן לתמחוי (a plate for various dishes) – it is a secondary utensil and it doesn’t cook.
+אבל לא יתן – oil for the boiling pot or the tightly covered stew-pot when they are foaming/growing hot, even though that he removed them from the flame and would eat an incidental meal, for all the while that when the hand is put into them it is immediately withdrawn (feeling the scald), it is considered like cooking and establishes it [as liable] for tithing.
+לכל הוא נותן – for all the boiling pots that are boiling or the tightly covered stew-pots that are bubbling, he places [his hand] after he has removed them from the fire, it does not establish it [as liable] for tithing.
+חוץ מדבר שיש בו חומץ וציר – for the sharpness of the vinegar and juice aids in cooking. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+העגול של דבילה – it was customary to smoothen its face with liquids and that is the completion of work [to make it liable] for tithing.
+בתאנים ובענבים של טבל - with liquids that come out from the figs and grapes of eatables forbidden pending the separation of sacred gifts. But the Halakha is not according to Rabbi Yehuda in the entire Mishnah.
+
+המחליק בענבים – he rubs the grapes on the cake of pressed figs.
+לא הוכשר – the cake [is not fit for Levitical uncleanness] to become susceptible to ritual uncleanness and that which comes forth from the grapes is not considered liquid, but the first Tanna/teacher and Rabbi Yehuda dispute regarding liquid that stands to become clear whether it is considered a liquid or not.
+משידוש – we dry the figs and afterwards thresh them with staffs into the arched, pouched vessel/jug or press it with hands into the store-house, and threshing the jug and making the molds for pressed cakes of figs in the store-room is the completion of labor [to make it liable for tithing].
+לא יאכל מהן עראי – for he holds that the upper layer does not need the lower layer, and the lower layer does not need the upper layer and their work had already been completed. But Rabbi Yosi holds that each still needs the other and their work was not completed. But the Halakha is not according to Rabbi Yosi.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+היה עובר בשוק – an illiterate who is suspected of [not removing] tithes.
+אוכלין ופטורים – a devoted object/sacrifice which is offered on the Altar that did not see the presence of the Temple and were not appointed for Tithes, and even though a sale establishes it for tithes, this gift he gives to them and the gift does not establish it.
+מתקנים ודאי (that undoubtedly requires the separation of tithes – to make things legally fit for use) – for the giver did not tithe for he held that they would eat it in the marketplace and would not require tithing, but since they brought them into the house, they were appointed [for tithing], and specifically when he gave them a little bit that was appropriate to eat it in the marketplace. But, if he gave them a large portion or that the recipient was a person who did not have the practice of eating in the marketplace, or that the thing that he was given is not consumed like it is, in all of these, it is like he said [to them]: “bring them into your homes,” and it is forbidden to eat from them an incidental meal, for it is not explicitly stated, it was already established for tithing.
+אין מתקנים אלא דמאי – and he would give the heave-offering/Terumah and tithes to the Kohen, but First Tithe and the Poor [Tithe] he would take for himself.
+
+Mishnah 2
+
+ואמר טלו לכם תאנים – the owner of the gate or the owner of the store said so (to take figs for themselves).
+ובעל השער ובעל החנות חייבין – for the house of a person makes obligatory the setting aside of tithes and not to others.
+ורבי יהודה פוטר – because a person is embarrassed to eat at the gate or in the store, but the courtyard establishes [liability] for tithing, for a person is not embarrassed to eat in it.
+עד שיחזיר פניו – in the place where he sits and sells, he is embarrassed to eat without turning his face, but in a place that he doesn’t sit and sell, he is not embarrassed [to eat] and we hold that a place where he is embarrassed, he is exempt [from tithing] and a place where he is not embarrassed, he is obligated [to tithe] but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+המעלה פירות מן מגליל – he harvested fruit/produce In the Galilee in order to sell them in Judea and they were not established for tithing, even if he lodged along the way until he would arrive in Judea for it was his intention to sell them there.
+וכן בחזרה – if prior to his arrival in Judea, he changed his mind to return them to the Galilee, he consumes from them an incidental meal on the road until he would arrive in the Galilee.
+עד שהוא מגיע למקום השביתה – to the place where he wants to rest there on the Sabbath, and immediately upon his arrival there, his produce/fruit became established for tithing, even though Shabbat had not yet arrived, but the Halakha Is not according to Rabbi Meir.
+והרוכלין המחזרין בעיירות – to sell spices and women’s anointing [perfumes] and he brings with him produce/fruit, they consume from them an incidental meal until they arrive at the place of lodging and when they arrive there, the produce has been established for tithing.
+ר' יהודה אומר בית ראשון – [the first house] that is in the city where he is lodging there, establishes for tithing, and even if he dodges in the other portion of the city, because a person wants to empty/remove his utensils at the first house that he approaches in order to lodge there, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+עד שלא נגמרה מלאכתן – their harvesting time for making them liable to tithes had not arrived, each and every fruit, according to what is explained above (chapter 1 of Tractate Maaserot, Mishnayot 2-7).
+ר' אליעזר אוסר לאכול מהן עראי – until he separates all of their tithes of Terumah/heave-offering, making obligatory the setting aside of tithes.
+וחכמים מתירים – as they hold that the heave-offering/Terumah does not make obligatory the setting aside of tithes unless he made the heave-offering from the basket containing chosen fruits designated for use.
+כלכלת תאנים שתרמה – if their harvesting time for making them liable to tithes had not arrived.
+ר' שמעון מתיר – even if he separated the heave offering from the basket containing chosen fruits designated for use.
+וחכמים אומרים – and the Halakha is according to the Sages, that the heave-offering establishes the obligation to tithe, for when he made the heave-offering/Terumah from the basket containing the chosen fruits designated for use. But after he separated the heave-offering, it is forbidden to eat an incidental meal from that basket containing the chosen fruits designated for use until he separates all of the tithes.
+
+Mishnah 5
+
+עד שיעשר – for the sale makes it obligatory for the setting aside of tithes.
+ואם צירף – if the owner of the garden took two at once, and gave it to him, he is liable [to tithe], but at the time when the purchaser harvests and ate, Rabbi Meir admits that he eats one at a time.
+אמר רבי יהודה עשה בגנת ורדין וכו' – and there, the owner of the garden was harvesting, for they would not permit a person to enter there because of the roses but even though that the heave-offerings and tithes were not ever separated out, and the Halakha is according to Rabbi Yehuda.
+
+Mishnah 6
+
+שאבור – that I will select and choose.
+בורר ואוכל – he detaches one by one and eats, but if he didn’t detach and combined two of them, he is liable [for tithing].
+מגרגר – he harvests each berry and eats them.
+פורט – while the pomegranate is attached [to the ground], he splits it into segments/singles them out and eats berry after berry.
+ובאבטיח סופת ואוכל – that is to say, he cuts small slices and eats [them].
+
+Mishnah 7
+
+לקצות בתאנים – to make a fig-harvest (by cutting and packing figs). There are those who interpret to spread them out to dry and there are those interpret to cut them with a tool to cut fig-cakes (i.e., a knife or a saw) for they regularly cut the figs.
+ואמר לו ע"מ שאוכל תאנים – but there was no need for this condition for without that , he eats according to the law of the Torah, as it is written (Deuteronomy 23:25): “When you enter another man’s vineyard, you may eat as many grapes [as you want, until you are full, but you must not put any in your vessel].” But the Biblical verse speaks about the worker, therefore, it is not like a purchase and it doesn’t establish [for requiring] tithing.
+ע"מ שאוכל אני ובני – the eating of my children is a purchase and establishes [requiring] tithing.
+ולאחר הקציעה – for his work was already complete, he does not eat according to the law of the Torah, but he comes to eat on the strength of the condition and it is like a purchase.
+האוכל מן התורה פטור – And in the chapter (Chapter 7 of Tractate Bava Metzia, Mishnah 2), “He who hires workers” [87a-b], it explains: Which are those who eat from the law of the Torah? He who works on that which is attached to the ground at the time when the work is completed and [that which is] detached [from the ground] until the work has not yet been completed.
+
+Mishnah 8
+
+בלבסים – a kind from the species of bad figs (Lesbians/early figs).
+בבנות שבע – a kind of white and good fig.
+לא איכל בבנות שבע – as it is written (Deuteronomy 23:25): “When you enter another man’s vineyard and you eat as many grapes,” what does the inference teach us, “you eat grapes,” for don’t we know that there isn’t anything in a vineyard other than grapes? From here, if he was working with figs, he should not eat grapes.
+אבל מונע את עצמו – a worker is permitted to prevent himself that he should not eat a the time that he is working with the bad ones until he reaches to good ones, and he eats from the good ones that which he could have eaten from the bad ones.
+זה לאכול וזה לאכול – you should eat from my figs and I will eat from yours.
+
+זה לאכול וזה לקצות – you eat from my fig-harvest that are spread out to dry or the cut pieces with the tool for cutting fig-cakes (i.e., the knife or saw) and I eat from your fig-harvest; in each of these there is a purchase and it establishes [the obligation] for tithing.
+המחליף לאכול חייב, לקצות פטור – for a purchase does not establish the thing where the work had not been completed. Therefore, these fig-harvests where their work was not completed, the purchase does not establish them [as liable for tithing] and the Halakha is according to Rabbi Yehuda.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+המעביר תאנים – on the path of his courtyard, to bring them to a place where they do the fig-harvest.
+אוכלין ופטורין – since the courtyard does not establish [as liable for] tithing, for its work had not been completed. But he is forbidden to eat other than in the place where they do the fig-harvest/fig-packing, because in his place, it is recognized that the work had not been completed and when he is not in his place, it is not recognized. But his children are permitted [to eat] even in the place where they don’t do the fig-harvest, for it is not dependent upon them to change their mind, and since the knowledge of their father is to make of them a fig-harvest/fig-packing, they are permitted [to eat], but he who is in his hand to change his mind is not permitted [to eat] other than in the place where they make the fig-harvest/fig-packing.
+אבל אם יש להם עליו מזונות – that he cut for them, and they don’t eat from the laws of the Torah, since that it is not the completion of the work, for he did not hire them other than to transfer them to the place where they perform the fig-harvest/fig-packing.
+הרי אלו לא יאכלו – for it is a transaction, and concerning the purchaser, it is considered like the work had been completed, for the eyes of the purchaser are upon his purchase.
+
+Mishnah 2
+
+המוציא פועליו לשדה – to another labor and not to harvest, fruit that now they don’t eat from the laws of the Torah.
+אוכלין ופטורין – if he gave to them, for a gift is not like a sale.
+ואם יש להן עליו מזונות – that he cut for them.
+אוכלין אחת וכו' – for it is not fixed.
+ולא מן המוקצה – a pile of figs.
+
+Mishnah 3
+
+לעשות בזיתים – to hoe and to cover up the roots of olive trees under the olives, but not to harvest, for now, he does not eat from the laws of the Torah.
+ואם צירף – two together, he liable, for this is something fixed/established.
+לנכש בבצלים – to uproot the bad grasses that grow within the onions.
+מקרסם – to cut, and it is similar to (Psalms 80:14): “wild boards gnaw at it [and creatures of the field feed on it?]”
+
+Mishnah 4
+
+ואפילו בצד שדה קציעות -for the matter is proved that from this field they fell, and even so, they are permitted because of theft, for in general, the owners despaired from [finding] them.
+ופטורות מן המעשר – like the law of renunciation of ownership.
+ובזיתים ובחרובים חייבים – because the owners do not despair of [recovering] them, for their appearance proves to them that they fell from this tree. But figs with their falling are repulsive and it is not known from which tree it is.
+אם דרסו רוב דם – if most people of that city already tread their dried figs in their fields, they can say that this is from their treading, and their work was already completed, and it is obligated to tithe.
+פלחי דבילה – after they were trodden in a round cake, they divide the cake into several segments/slices, and there is in a slice many cakes of figs stuck to each other.
+עד שלא כנסן לראש הגג – to make of them a pile, and that is their harvesting time to make them liable to tithes, as is taught in the Mishnayot (2-7) in the first chapter.
+מוריד מהן לבהמה – but he cannot eat them, for we don’t consume on the stored objects other than in their place, meaning to say, the fruit, when we spread them out to dry, that their work was not completed, we don’t eat from them other than in their place, for when they are not in their place, it is not recognized that their work was not completed, but, however, when you feed from them to the cattle, even not in their place, because the carobs are not food for cattle, it is well knwn that their work was not completed and they have not dried out completely.
+מפני שהוא מחזיר את המותר – to the place that he stretched them out to dry, and wherever its surplus returns, it is not made obligatory for the setting aside of tithes.
+
+Mishnah 5
+
+היזו היא חצר שחייבת במעשר – that establishes [liability] for tithing like a house.
+חצר צורית – for in Tzur, they would place a guard at the entrance of the courtyard.
+כל שאחד פותח ואחד נועל – such as, for example in the courtyard, two houses for two people. When one of them opens the entrance to the courtyard, the second comes and locks it. And when one locks, it, the second protests with his hand and opens it. It is found that the courtyard is not guarded.
+ואין אומרים לו מה אתה מבקש פטורה – and even though he is not embarrassed to eat within it.
+והחיצונה פטורה – since there is in the internal section entering one’s ground, it is not guarded, and we hold that the Halakha is according to all of them for stringency.
+
+Mishnah 6
+
+אע"פ שהן של חצר חייבת – and the brings up the fruit/produce to the roof through the courtyard, even though it doesn’t make it obligatory for the setting aside of tithes, since for at the time that he brought them into the courtyard, it was his intention to raise them and to eat the on the roof. And these words apply when there is a on the roof four cubits by four cubits, but if there isn’t four cubits by four cubits on the roof, it is nullified regarding the courtyard.
+בית שער – near the entrance to the courtyard.
+אכסדרה – surrounded by three partitions and from a beam above.
+מרפסת – a place in front of the upper chambers, and they go out from the upper chambers to the balcony and from the balcony they descend by ladder to the courtyard.
+
+Mishnah 7
+
+הצריפים – they lack a roof, but the beams above approach each other and become wider and enlarged downward.
+הבורגנים (turrets) – like kinds of dove-cotes, made in the fields to store in them the fruit/produce.
+והאלקטיות (sheds) – booths that they make during the hot days for shade; It is the Aramaic Targum for summer (sun-dried [fruits]).
+סכת גינוסר- the Sea of Galilee we translate [into Aramaic] as Ginosar, and it is a place in the Land of Israel that its fruits are plentiful and good, and its drwellers make booths and dwell in them during the season of the fruits.
+אע"פ שיש שם רחים ותרנגולים – it is not fixed/established [for liability for tithing].
+סוכת היוצרים – it is customary to make two booths, one inside the other; in the inner one they hide their pots/dishes, and dwell there, and in the outer one, they do their work and sell their dishes.
+כל שאינה דירת החמה ודירת הגשמים – and the inner booth, the creator does not dwell there during the rainy season, therefore it is exempt [from being liable for tithing]. But the Halakha is not according to Rabbi Yosi.
+רבי יהודה מחייב – Rabbi Yehuda according to his reasoning who holds that we require that the Sukkah is a permanent dwelling and is liable for a Mezuzah. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+תאנה שהיא עומדת בחצר – a fig tree that stands in the courtyard, and the courtyard establishes [liability] for tithing.
+ואם צירף – two [together], he is liable [to tithe].
+ר"ש אומר אחת בימינו – even three in a case like this, is not a combination, and is permitted, but the Halakha is not according to Rabbi Shimon.
+עלה לראשה – to the top of the fig [tree].
+ממלא חיקו ואוכל – there, and as long as he doesn’t bring it down to the courtyard.
+
+Mishnah 9
+
+נוטל את האשכול – he eats in his normal manner and he doesn’t need to pick single berries, and similarly with pomegranates, he does not need to eat single grapes, and similarly, with a melon, he does not need to eat a slice, that is to cut thin slices.
+ר"ע אומר – and the Halakha is according to Rabbi Akiva.
+כוסבר – this is its name in Arabic and it is coriander seed.
+מקרסם – cut/sever.
+סיאה – in Arabic PUDNAG, and in the foreign language POLIO.
+
+הקורנית – in Arabic CHASHA, and in the foreign language SHADRIAH.
+אם היו נשמרים חייבים – for there is no liability for tithing other than eating and something guarded.
+
+Mishnah 10
+
+אוכל כדרכו – from the branches/bough that stands in the garden.
+אוכל אחת אחת – from the branch that extends to the courtyard
+ואם צירף – two [figs together], he is liable [for tithing].
+הכל הולך אחר העיקר – for we cast the bough after its root, which is the place of the absorbing of the tree.
+ובבתי ערי חומה הכל הולך אחר העיקר – even the bough/branch that extends outside the wall, if he did not redeem it within the year, it becomes permanently irredeemable/sold, as if it was within the wall, since the root of the tree is within the wall.
+ובערי מקלט הכל הולך אחר הנוף – even after the bough/branch, it is stated, for if its root is inside within the wall of the city of refuge and its bough extends outside the border, for just as at its root, the blood avenger is not able to kill the murderer through its bough, he also is not able to kill him for we cast the bough after its root, but if its root is outside and its bough is inside, just as that with its bough he is not able to kill him, with its root, he also is not able to kill him, for we cast its root after its bough for stringency. And similarly in Jerusalem, he follow after the bough regarding the Second Tithe, that is also for stringency, for its root is outside and its bough is inside, just as with its bough, he is not able to redeem, for pure tithes are redeemed within Jerusalem by its roots, he also would not abe able to redeem it, but if its root is inside and its bough is outside, just as that in the place of its bough, he is not able to eat it without redeeming it, for it is outside of Jerusalem, so here too, in a place where its root, even though it is inside, he is not able to eat it without redemption.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+הכובש (press/pickle) – vegetables or olives with vinegar or with wine, and similarly who boils or salts, even in the field he is obligated [to tithe]. For the flame and the salt and the business transaction and the heave-offering and the Sabbath and the courtyard guard it, each one of these establishes [the liability] for tithing.
+המכמן באדמה (hide fruits in the ground) – he who stores away produce under the ground in the manner that they customarily hide fruit that are not ripened all their need in order that they can [fully] ripen.
+והמטבל (and one who seasons) – produce with salt or with brine or with vinegar and consumes it is exempt [from giving tithes], and it does not establish it [as liable] for tithing like one who pickles or salts, but rather, he eats from them an incidental meal/snack and is exempt from tithing.
+הפוצע זיתים – crushes and pounds hem in order that their vegetable sap/resin should depart, which is their bitterness.
+הסוחט זיתים על בשרו – to rub his body.
+לתוך ידו חייב – for what he put into his hand is considered as if he put it into a small pit, which is that pit that the wine and the oil descend into.
+המקפה לתבשיל (he skims [a ladle of wine for use] in a stew) – he draws refuse that the wine brings up at the time of its boiling is called pulp, and if after he placed the wine in the cooked dish , he removed from it the exterior husks and the interior pomace that float above, this is the incidental froth and does not establish [liability for] tithing like the rest of the froth of wine in general, and we are speaking regarding a cold cooked dish, for itf it was a boiling cooked dish, we would say that the flame established [the liability for tithing, and without the froth, it would be established [liable for] tithing , on account of he flame.
+לקדרה – an empty [pot], before that he put into it the cooked dish, he placed in it the wine and skimmed it, it wold be like he is skimming in a small pit and he is liable [for tithing].
+
+Mishnah 2
+
+תינוקות שטמנו תאנים – in the field, for if it were in the house, not on Shabbat, the house would establish it [for liability] for tithing. And it (i.e., the Mishnah) took [the word] “children/תינוקות “ to inform us that they have a recognized thought-pattern through their actions.
+לא יאכלו למוצ"ש – for since the Sabbath established them for [liability for] tithing, it is forbidden forever until they tithe.
+כלכלת שבת – a basket filled with chosen fruits designated for use on Shabbat.
+וב"ה מחייבין – [to be liable for] tithing immediately, even prior to the sabbath, for since they were designated for the Sabbath, they were established [as liable for tithing] immediately.
+לשלוח לחבירו – it was made iiable for setting aside of tithes immediately, and he may not eat an incidental meal until he tithes, and even if they had not been sent, because since he designated it to be sent, he is stringent upon it like with a basket designated for the Sabbath, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+המעטן (vat or pit where olives are packed until they form a viscid mass) – place where pile upolives in order that they are softened and appropriate to extract their oil.
+טובל אחד אחד במלח – for it does not establish [as liable for tithing] other than with salt and in a combination of two, therefore, if he salted it and placed it before him, he is liable [for tithing].
+מן המעטן הטהור חייב – as, for example, that a person who takes them is ritually impure, for it is impossible for him to return the surplus, for all those that he has taken have become ritually defiled in his hand.
+מן הטמא פטור – for since the vat/pit where the olives are packed is all ritually impure [and the person] who takes them is ritually impure, he is return the surplus.
+
+Mishnah 4
+
+שותין על הגת – and as for example, when he brought his head and most of his body inside, for one cannot make a decree lest he bring the utensil to him and he drinks outside of the winepress.
+
+ר"א ב"ר צדוק מחייב – for he decreed lest he he take out from wine outside of the winepress.
+על החמין חייב – which establishes it [as liable for tithing], because e is not able to return the surplus for he has ruined the wine that is in the winepress, but if he poured with cold [wine], he exempt for he can return the surplus, and the Halakha is according to the Sages.
+
+Mishnah 5
+
+המקלף – he removes their husks.
+מקלף אחת אחת – one piece of barley and especially when he is not near the threshing floor/granary, but if he was near the threshing floor/granary, even if he peeled more, he is exempt [from liability for tithing] because he can return the surplus.
+
+מנפה [winnows] – to produce the chaff.
+מיד ליד – he empties them from one hand to the other hand [and eats them without tithing].
+ירקה פטור - for the seed is the essence and the herb (foliage/leaves) is not considered [important for tithing] unless he intended to use the herbs (foliage/leaves) [if they are to be eaten].
+מתעשרת זרע וירק – he is liable to tithe whether he ate the seed or whether he ate the leaves, the foliage as they exist.
+השבת (dill)– such is its name in Arabic and in the foreign tongue ANITO.
+וזירים (pods) – vine-shoots, and even if he merely sowed, he tithes the seed, the herb {foliage/leaves) and the pods, because dills make long vine-shoots , but the coriander, one does no tithe the pods unless he sowed first for the pods.
+
+השחלים (cress) – in Arabic HAB AT SHAR, and in the foreign tongue, KRISHON.
+הגרגיר – this is its name in Arabic, and in the foreign tongue, IROGA, and the Halakha is according to the Sages.
+
+Mishnah 6
+
+התמרות של תלתן – there are those who explain it as sprouts of fenugreek, similar to what vines have and they are eaten. And there are those wo interpret that when the calyx/capsule of plants begins to grow, it appears in the place of its growth like a sort of thick berry, and it is called a fruit-like excrescence on leaves, berry as we state [Tractate Sukkah 33a] concerning the myrtle whose head is lopped off and an excrescence ascended upon it, and on fenugreek and mustard seed and white bean, they are considered food.
+הצלף (caper-bush/tree) – KAPRI – in the foreign language.
+תמרות – the sprouts that are on it, and there are those who interpret, the flower.
+האביונות (caper-tree/caper berry) – which is the essence of the fruit, and the flowers of the caper-bush which protect the fruit.
+ר"ע וכו' – and the Halakha is according to Rabbi Akiva.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+העוקר שתלים –[he who uproots/takes out] shoots/young plants after they have sprouted and grown a bit, they uproot them and plant them in another place and they thicken and extend and grow there.
+פטור – even though they have seen the presence of the house, because they their work has not yet been completed.
+לקח במחובר לקרקע – he who purchases produce/fruit which are attached is exempt [from tithing] for the purchase does not establish [liability for separating] tithes but rather when one purchases that which is detached [from the ground], and not when it is attached.
+לקט – plants to send to his colleague, he is exempt [from tithing].
+אם יש כיוצא בהם נמכרים בדוק – they are considered as if their work had been completed, but the Halakha is not according to Rabbi Eleazar ben Azariah.
+
+Mishnah 2
+
+ונוטע בתוך שלו לזרע – [turnips and radishes] that the seed [will ripen] in them in the place of their planting.
+מפני שהוא גרנן – their uprooting is their harvesting time, for they have no other harvesting time to make them liable for tithing, for their sowing is exempt from tithing, as it is written (Leviticus 27:30- listed incorrectly in the text of the Mishnah): “[All tithes from the land,] whether seed from the ground [or fruit from the tree, are the LORD’s,” but not every seed, except for garden seeds (i.e., seeds of vegetables) which are not eaten (see Mishnah Kilayim, Chapter 2, Mishnah 2), and it is found that their work had been completed and it is prohibited to plant them until one sets aside tithes.
+טהרו מלטמא – as they are like they are sown, and the Torah increased the purity of seeds, as it is written (Leviticus 11:37): “[If such a carcass falls upon] seed grain that is to be sown, it is clean.” But, for all the rest of the things are like they are detached, and their presumption is for tithing and Seventh year produce, and even to purify them from ritual uncleanness , and especially when they had taken root in the attic that underneath them is the dust of the concrete pavement of stone chippings, but if they had taken root in the basket/pile is considered as detached even regarding ritual defilement.
+והן מגולין – their leaves, in the manner of their growh, they are as planted in the field, and a person who uproots from them on Shabbat is liable for Seventh Year produce and tithes.
+
+Mishnah 3
+
+לא ימכור אדם פירותיו וכו' – for he transgresses (Leviticus 19:14): “[You shall not insult the deaf,] or place a stumbling block before the blind.”
+ואם בכרו – if there are ripening early which arrived at the season of [liability] for tithing and the rest did not arrive [yet at that season], he taks them, and sells the rest.
+
+Mishnah 4
+
+תבנו – ears of corn that were threshed and sometimes, there remains in them wheat.
+גפתו – refuse of olives.
+זגין – refuse of grapes.
+להוציא מהן משקין – it is referring to its [olive] peat and interior kernels.
+על הקטועין – improperly threshed ears of corn.
+על הצדדין – sides of the pile, and similar one who separates heave offing in the pit, in his heart on what is in the exterior and what is the interior parts of the grape, and one who separates the heave offering in the olive press,, in his heart, on what is within the peat.
+
+Mishnah 5
+
+הלוקח שדה ירק – from the heathen.
+בסוריא – they are the lands that [King] David conquered, such as Damascus, Aram Naharayim and Aram Zovah. But in some of the things, he made them like the Land of Israel, and in some of them, not.
+אם עד שלא בא לעונת המעשרות חייב – since for at the time that they come towards the liability [for tithing], they are in the possession of an Israelite. But if if the time of the liability [for tithing arrived when it was in the possession of an idolater, he is exempt [from tithing].And regarding this thing, they made Syria like the conquest of an individual, which is not called a conquest.
+ולוקט כדרכו – and he is exempt from tithing even what was added in his possession. But he should not hire workers, for we are concerned that perhaps they will come to work this, even in a field that he purchased even before the time arrived for tithing. But Rabbi Yehuda did not make [this] decree.
+פטור – even though he doesn’t have in the body of the land anything.
+רבי יהודה אומר אף לפי חשבון – He is referring to the matter of the first Tanna/teacher. But this is what he said: that just as he is liable [for tithing] if he purchased prior to the arrival of the time for tithing, to tithe on everything, that is so, that he is liable [for tithing] if the season for tithing has arrived, to tithe according to the percentage that was added to his possession, such as for example, if they brought one-third in the hand of the heathen, he is liable to tithe on the two-thirds that were added to his possession. But the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 6
+
+המתמד – if he places water on the exterior shells and on the interior pomace or on the lees/sediment, it is called מתמד/making pomace wine putting water on by measure, and finds – after pressing - the same quantity. But here we are speaking with place waters specifically on the lees/sediment.
+ומצא כדי מדתו – not exactly the same measure, for even if he placed three jugs of water and found three-and-one-half [jugs], he is exempt [from tithing]. For the taste of the lees/sediment of eatables forbidden prior to the setting aside of priestly gifts is not considered a complete taste but rather merely an acrid taste.
+
+רבי יהודה מחייב – for he holds that it is impossible that all of the water would depart outside, but rather, half-a-jug of water would remain within the lees/sediment, and it would be found that these three-and-one-half jugs that left, they have within them one jug of wine and two-and-one-half of water, and they would be like mixed wine, for it is the manner of mixing wine. But the Halakha is not according to Rabbi Yehuda.
+מצא יותר מכדי מדתו – and this is removing three and finding four.
+מוציא עליו ממקום אחר – even from another place, meaning to say, that there is no question from this and requiring it – that is permitted, but rather, even from another place, one is able to tithe according to the percentage of the surplus of the measure.
+
+Mishnah 7
+
+שלנו – an overnight.
+הערימה החייבת – the pile which became obligated for tithing, as it is taught in the first chapter (Tractate Maaserot, Mishnah 6), and if he doesn’t give the pile an even shape, when he makes the pile.
+
+Mishnah 8
+
+שום בעל בכי – pungent garlic that he who consumes it cries and his eyes flow with tears. But it appears to me that it is garlic that grows in Mount Lebanon, for they call Lebanon in Arabic by that language.
+רכפא – name of a place.
+גריסין הקילקין – pounded beams that come from Sicily, the name of a place, and they are square, as it is taught in [Tractate] Negaim (Chapter 4, Mishnayot 8-10): “like the square Sicilian pounded bean.
+ועדשים המצריות – it has one sharp head, and these species are desert-like and their presumption is that they are ownerless because they are not sewn in a garden. Therefore, they are exempt from tithing.
+אף הקורקס – in Arabic KALKAS, and it is a kind of the species of carob.
+הקוטנם – from the species of lentils, and the Halakha is according to the anonymous Mishnah.
+ונלקחים מכל אדם – even from those who are suspected of selling Seventh-year produce.
+זרע הלוף העליון – I heard the [edible] leaves of the wild colocasia/LOF/arum – trained for the leaves (similar to colocasia, with edible leaves and root, and bearing beans) but the seed of the LOF that is regular is liable [for tithing]. And Maimonides explains that this Mishnah is transposed/not in order regarding the higher pods of arum, and arum/LOF is from the species of onions.
+שאע"פ שאביהן תרומה – even though that one of each of these which are garden seeds which are not eat, which are heave-offering/Terumah, and their seeds, the large ones are eaten, and we don’t state that hose which grow as Terumah/heave offering are Terumah, but rather, that the seed sewn is from things that are appropriate for eating.
+שאביהן – the seed, which is the “father” to that which grew from it.
\ No newline at end of file
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@@ -0,0 +1,395 @@
+Bartenura on Mishnah Maasrot
+ברטנורא על משנה מעשרות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Maasrot
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Maasrot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כלל אמרו במעשרות כל שהוא אוכל – to exclude woad/a plant producing a deep blue dye, which they call “NEEL” in Arabic and madder/a plant used in dying red which they call ALETZPUR in Arabic for these do not consume. Even though they are eaten in distress, but they are not liable for tithes.
+ונשמר – to exclude that which is ownerless, which have no owners to guard/watch it.
+וגידולו מן הארץ – to exclude morils/a kind of mushroom, and truffles and all of these we derive from Scripture, as it is written (Deuteronomy 14:22): “You shall set aside every year a tenth part of all of the yield of your sowing,” – “all the yield”– similar to produce that he eats, - “your sowing” – that which is unique to you, excluding that which is ownerless that have no specific/special owners; “your seed” – that which you sow it and it grows, excluding morils and truffles which are not sown.
+כל שתחלתו אוכל וסופו אוכל – such as vegetables that immediately when they grow are appropriate for food and we guard them until they grow and add food.
+חייב קטן וגדול – for they are appropriate for food, whether for adults or minors.
+וכל שאין תחלתו אוכל – such as kinds of fruits.
+אינו חייב עד שיעשה אוכל – as it is written (Leviticus 27:30): “whether from the ground or fruit from the tree” until it grows and makes fruit.
+
+Mishnah 2
+
+מאימתי הפירות חייבין במעשרות – for at their beginning, they are not food and it is necessary to give a measurement for each fruit when its time arrives to be appropriate for eating.
+שיבחינו – the beginning of their ripening is called “BOHAL”/a certain stage in the growth of the fig (intermediate between פנה / and צמל/the last stage in the growth of a fig – when its head becomes white, and an example of this is the beginning of the days of female puberty – [between childhood and full womanhood] in a woman is called “BOHAL”, and it explains in the Gemara (Talmud Niddah 47a) when their heads whiten is the beginning of their ripening.
+האבשים (a species of inferior grapes) – a species from the kinds of bad grapes like (Isaiah 5:4): “Instead, it yielded wild grapes.”
+משהבאישו – that they ripened so much that the pomace of kernels/shells of grapes that are inside can be seen from the outside from within the husk and a cluster that has within it one berry that reached this measurement, it is entirely joined to tithing.
+והאוג (red berry of the Venus summachtree) – a tree whose fruits are red and they call them KORNEOLI in the foreign language.
+והתותים (mulberries) – In Arabic it is TUT, and in the foreign language it is MORAS.
+שימסו – when the eatable portion (core) can be mashed from under his hand and if even a single slice of pomegranate reached this measurement, it is liable for tithing.
+משיטילו שאור – if it were to open like leaven which has in it fissures.
+משיטילו גידים – when they begin to ripen, there appears in them a kind of red veins.
+משיעשו מגורה – when they separate the food from the outer husk/skin, and the food would be like it is placed in store room/bin which is a storehouse.
+מישיעשו קליפה – the lower husk nearest the food which is not made until the completion of the ripening of the fruit. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+משינקדו – from when they will have on them black dots, for at the completion of their ripening they begin to blacken.
+וכל השחורים – such as the berries of myrtle and the berries of thorn-bushes.
+האגסים – in Arabic AGGAS and in the foreign language PEARS.
+קרוסטמלין (Crustumenian pear – red on one side) – small apples that are similar to gall-nut that they call a species of oak from which the gall-nut are collected.
+פרישין (name of a fruit/quince) – is called KONDUNISH in the foreign tongue and in Arabic SPERGEL.
+עוזרדין (medlar/crabapple/sorb-apple) – in Arabic ZAROD and in the foreign tongue SURBASH.
+משיקריחו – these fruits in their small size are covered with thin hairs, like a sort of down/feathers, and when they begin to ripen , they gradually become bald/smooth and at the completion of their ripening , everything falls out.
+תלתן משיצמח (fenugree)-when it will be completed in its ripening until that if they would seed it, it would grow, and a sign to know when it reached to this measurement is when one places it into the water and every single berry that most of it sinks into the water, it is with the knowledge that if one sews it, it will grow, and we expound upon it as it is written (Deuteronomy 14:22): “You shall set aside every year a tenth part of all the yield of your sowing,” something that is sown and grows.
+משיכניסו שליש – when they have grown one-third from what they will eventually grow; alternatively, when one comes to store away and to press them out, one removes from them now one-third from what they will produce when they ripen well.
+
+Mishnah 4
+
+ובירק הקשואים והאבטיחים - that is to say that these four species of vegetation which are cucumbers, melons, gourds and squash/cucumber-melon. But with the fruits of the tree, apples and citrons are obligated/liable [for tithing] whether large or small because they are food at their beginning and at the end, and they are consumed whether they are big or small.
+רבי שמעון פוטר את ה אתרוגי בקטנן- because he holds that they are not consumed when small, and they are not food at their beginning, but the Halakha is not according to Rabbi Shimon.
+שקדים המרים – are eaten when they are small, but are not eaten when they are large. But the opposite is the case with sweet almonds.
+
+Mishnah 5
+
+איזהו גרנן למעשרות (what is their harvesting time for making them liable for tithes) – when are the fruits appointed for tithing and it is forbidden to eat of them as an incidental meal like the grain in the threshing floor for even though the produce arrived at the season of tithing, it is still permitted to eat from them an incidental meal until it would be their harvesting time.
+משיפקסו – as soon as their blossoms are removed and this is the hair that grows on them when they are small and when they ripen sufficiently, it falls out.
+משיעמיד ערימה – when he makes of them a heap/pile.
+משישלק (as soon as the gardener trims them) – trimming for a melon is like blossoms falling out for gourds.
+מוקצה (until the melon is stored away) – because we don’t make piles from the melons, but rather spread them out and the place where we spread out the fruit is called a storage.
+ירק הנאגד (vegetables put up in bunches when they are tied) – for it is the manner to sell it in bunches.
+ואם אינו ממלא את הכלי – such as the case when he wants to fill two or three utensils, he eats an incidental meal from each one until he fills up the concluding one.
+כלכלה (basket containing chosen fruits designated for use) – He who harvests/gathers vegetables into the basket containing chosen fruits, which is a basket.
+עד שיחפה – the vegetation with the long and thin foliage of a palm-branch spreading from the stem or with leaves that are used to cover it.
+בד"א – that this is their harvesting time for making them liable for tithes.
+במוליך לשוק – to sell [in the marketplace] for it was not dependent upon his intention lest he find buyers and the produce will be subject to sacred gifts being set aside (and as such forbidden to be consumed until such time), that the sale will establish it for tithing.
+אבל במוליך לביתו אוכל עראי עד שמגיע לביתו – since the matter was dependent upon his intention and the produce would not be subject to sacred gifts being set aside until he arrives home for the eatables forbidden pending the separation of sacred gifts are not liable for tithing until he sees the house, as it is written (Deuteronomy 26:13): “I have cleared out the consecrated portion from the house; [and I have given it to the Levite, the stranger, the fatherless, and the widow, just as You commanded me.”
+
+Mishnah 6
+
+הפרד (dried pomegranates) – it was the practice to spread/separate the pomegranates and to dry them and those dried berries are called פרד/split and dried pomegranates on account that we separate them in order that the [(heat of the) sun] can enter into from every side.
+משיפקל (to strip them) – like to peel/husk them, that is to say when he removes from upon them the bad husks.
+משימרח – after we clean the grain from its chaff, we collect/heap them in one place in the threshing floor/granary and beautify the face of the pile and we divide it and it is called giving the pile of grain an even shape.
+משיכבור – for it was the practice to uproot the peas with the dust, one must sift them in a basket used as a sieve/a large round vessel.
+
+מן הצדדים – the sides of the pile that were not shaped into an even pile.
+וממה שמתוך התבן – that was not winnowed from the chaff.
+
+Mishnah 7
+
+משיקפה (from when he skims) – when he will remove the shells of grapes (i.e., the exterior) and the pomace of grapes (i.e., the interior) that cause the wine to rise in the wine pit at the time of its foaming.
+מן הגת העליונה – for it still had not gone down into the pit.
+ומן הצינור (and from the duct/water-pipe) – that is made at the mouth of the vat used for wine-pressing, and the wine splashes from the duct to the pit, but the wine that is in the vat used for wine pressing or in the duct are not completed in its work.
+לעוקה (trough) – an indentation/hole that is before the building containing the tank and all implements for pressing olives, that the oil goes down into it.
+עקל (a bale of loose texture containing the olive pulp to be pressed) – a utensil made from ropes that collects the olives into it when they sweep the beam on them.
+ממל (crushing tool/press-beam) – the upper millstone that crushes the olives with it.
+מבין הפצים (oil from between the boards of the press) - - oil that comes out between the boards.
+המיטה- a thin cake that and when they remove it from the oven, they customarily smooth its face with oil and it comes to tell us that it is not considered as cooked, for the fire establishes it for [its liability for] tithing and it is prohibited to eat an incidental meal from all the grain and fruit and vegetables that had been cooked by fire, but this is not considered cooking
+וכן לתמחוי (a plate for various dishes) – it is a secondary utensil and it doesn’t cook.
+אבל לא יתן – oil for the boiling pot or the tightly covered stew-pot when they are foaming/growing hot, even though that he removed them from the flame and would eat an incidental meal, for all the while that when the hand is put into them it is immediately withdrawn (feeling the scald), it is considered like cooking and establishes it [as liable] for tithing.
+לכל הוא נותן – for all the boiling pots that are boiling or the tightly covered stew-pots that are bubbling, he places [his hand] after he has removed them from the fire, it does not establish it [as liable] for tithing.
+חוץ מדבר שיש בו חומץ וציר – for the sharpness of the vinegar and juice aids in cooking. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+העגול של דבילה – it was customary to smoothen its face with liquids and that is the completion of work [to make it liable] for tithing.
+בתאנים ובענבים של טבל - with liquids that come out from the figs and grapes of eatables forbidden pending the separation of sacred gifts. But the Halakha is not according to Rabbi Yehuda in the entire Mishnah.
+
+המחליק בענבים – he rubs the grapes on the cake of pressed figs.
+לא הוכשר – the cake [is not fit for Levitical uncleanness] to become susceptible to ritual uncleanness and that which comes forth from the grapes is not considered liquid, but the first Tanna/teacher and Rabbi Yehuda dispute regarding liquid that stands to become clear whether it is considered a liquid or not.
+משידוש – we dry the figs and afterwards thresh them with staffs into the arched, pouched vessel/jug or press it with hands into the store-house, and threshing the jug and making the molds for pressed cakes of figs in the store-room is the completion of labor [to make it liable for tithing].
+לא יאכל מהן עראי – for he holds that the upper layer does not need the lower layer, and the lower layer does not need the upper layer and their work had already been completed. But Rabbi Yosi holds that each still needs the other and their work was not completed. But the Halakha is not according to Rabbi Yosi.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+היה עובר בשוק – an illiterate who is suspected of [not removing] tithes.
+אוכלין ופטורים – a devoted object/sacrifice which is offered on the Altar that did not see the presence of the Temple and were not appointed for Tithes, and even though a sale establishes it for tithes, this gift he gives to them and the gift does not establish it.
+מתקנים ודאי (that undoubtedly requires the separation of tithes – to make things legally fit for use) – for the giver did not tithe for he held that they would eat it in the marketplace and would not require tithing, but since they brought them into the house, they were appointed [for tithing], and specifically when he gave them a little bit that was appropriate to eat it in the marketplace. But, if he gave them a large portion or that the recipient was a person who did not have the practice of eating in the marketplace, or that the thing that he was given is not consumed like it is, in all of these, it is like he said [to them]: “bring them into your homes,” and it is forbidden to eat from them an incidental meal, for it is not explicitly stated, it was already established for tithing.
+אין מתקנים אלא דמאי – and he would give the heave-offering/Terumah and tithes to the Kohen, but First Tithe and the Poor [Tithe] he would take for himself.
+
+Mishnah 2
+
+ואמר טלו לכם תאנים – the owner of the gate or the owner of the store said so (to take figs for themselves).
+ובעל השער ובעל החנות חייבין – for the house of a person makes obligatory the setting aside of tithes and not to others.
+ורבי יהודה פוטר – because a person is embarrassed to eat at the gate or in the store, but the courtyard establishes [liability] for tithing, for a person is not embarrassed to eat in it.
+עד שיחזיר פניו – in the place where he sits and sells, he is embarrassed to eat without turning his face, but in a place that he doesn’t sit and sell, he is not embarrassed [to eat] and we hold that a place where he is embarrassed, he is exempt [from tithing] and a place where he is not embarrassed, he is obligated [to tithe] but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+המעלה פירות מן מגליל – he harvested fruit/produce In the Galilee in order to sell them in Judea and they were not established for tithing, even if he lodged along the way until he would arrive in Judea for it was his intention to sell them there.
+וכן בחזרה – if prior to his arrival in Judea, he changed his mind to return them to the Galilee, he consumes from them an incidental meal on the road until he would arrive in the Galilee.
+עד שהוא מגיע למקום השביתה – to the place where he wants to rest there on the Sabbath, and immediately upon his arrival there, his produce/fruit became established for tithing, even though Shabbat had not yet arrived, but the Halakha Is not according to Rabbi Meir.
+והרוכלין המחזרין בעיירות – to sell spices and women’s anointing [perfumes] and he brings with him produce/fruit, they consume from them an incidental meal until they arrive at the place of lodging and when they arrive there, the produce has been established for tithing.
+ר' יהודה אומר בית ראשון – [the first house] that is in the city where he is lodging there, establishes for tithing, and even if he dodges in the other portion of the city, because a person wants to empty/remove his utensils at the first house that he approaches in order to lodge there, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+עד שלא נגמרה מלאכתן – their harvesting time for making them liable to tithes had not arrived, each and every fruit, according to what is explained above (chapter 1 of Tractate Maaserot, Mishnayot 2-7).
+ר' אליעזר אוסר לאכול מהן עראי – until he separates all of their tithes of Terumah/heave-offering, making obligatory the setting aside of tithes.
+וחכמים מתירים – as they hold that the heave-offering/Terumah does not make obligatory the setting aside of tithes unless he made the heave-offering from the basket containing chosen fruits designated for use.
+כלכלת תאנים שתרמה – if their harvesting time for making them liable to tithes had not arrived.
+ר' שמעון מתיר – even if he separated the heave offering from the basket containing chosen fruits designated for use.
+וחכמים אומרים – and the Halakha is according to the Sages, that the heave-offering establishes the obligation to tithe, for when he made the heave-offering/Terumah from the basket containing the chosen fruits designated for use. But after he separated the heave-offering, it is forbidden to eat an incidental meal from that basket containing the chosen fruits designated for use until he separates all of the tithes.
+
+Mishnah 5
+
+עד שיעשר – for the sale makes it obligatory for the setting aside of tithes.
+ואם צירף – if the owner of the garden took two at once, and gave it to him, he is liable [to tithe], but at the time when the purchaser harvests and ate, Rabbi Meir admits that he eats one at a time.
+אמר רבי יהודה עשה בגנת ורדין וכו' – and there, the owner of the garden was harvesting, for they would not permit a person to enter there because of the roses but even though that the heave-offerings and tithes were not ever separated out, and the Halakha is according to Rabbi Yehuda.
+
+Mishnah 6
+
+שאבור – that I will select and choose.
+בורר ואוכל – he detaches one by one and eats, but if he didn’t detach and combined two of them, he is liable [for tithing].
+מגרגר – he harvests each berry and eats them.
+פורט – while the pomegranate is attached [to the ground], he splits it into segments/singles them out and eats berry after berry.
+ובאבטיח סופת ואוכל – that is to say, he cuts small slices and eats [them].
+
+Mishnah 7
+
+לקצות בתאנים – to make a fig-harvest (by cutting and packing figs). There are those who interpret to spread them out to dry and there are those interpret to cut them with a tool to cut fig-cakes (i.e., a knife or a saw) for they regularly cut the figs.
+ואמר לו ע"מ שאוכל תאנים – but there was no need for this condition for without that , he eats according to the law of the Torah, as it is written (Deuteronomy 23:25): “When you enter another man’s vineyard, you may eat as many grapes [as you want, until you are full, but you must not put any in your vessel].” But the Biblical verse speaks about the worker, therefore, it is not like a purchase and it doesn’t establish [for requiring] tithing.
+ע"מ שאוכל אני ובני – the eating of my children is a purchase and establishes [requiring] tithing.
+ולאחר הקציעה – for his work was already complete, he does not eat according to the law of the Torah, but he comes to eat on the strength of the condition and it is like a purchase.
+האוכל מן התורה פטור – And in the chapter (Chapter 7 of Tractate Bava Metzia, Mishnah 2), “He who hires workers” [87a-b], it explains: Which are those who eat from the law of the Torah? He who works on that which is attached to the ground at the time when the work is completed and [that which is] detached [from the ground] until the work has not yet been completed.
+
+Mishnah 8
+
+בלבסים – a kind from the species of bad figs (Lesbians/early figs).
+בבנות שבע – a kind of white and good fig.
+לא איכל בבנות שבע – as it is written (Deuteronomy 23:25): “When you enter another man’s vineyard and you eat as many grapes,” what does the inference teach us, “you eat grapes,” for don’t we know that there isn’t anything in a vineyard other than grapes? From here, if he was working with figs, he should not eat grapes.
+אבל מונע את עצמו – a worker is permitted to prevent himself that he should not eat a the time that he is working with the bad ones until he reaches to good ones, and he eats from the good ones that which he could have eaten from the bad ones.
+זה לאכול וזה לאכול – you should eat from my figs and I will eat from yours.
+
+זה לאכול וזה לקצות – you eat from my fig-harvest that are spread out to dry or the cut pieces with the tool for cutting fig-cakes (i.e., the knife or saw) and I eat from your fig-harvest; in each of these there is a purchase and it establishes [the obligation] for tithing.
+המחליף לאכול חייב, לקצות פטור – for a purchase does not establish the thing where the work had not been completed. Therefore, these fig-harvests where their work was not completed, the purchase does not establish them [as liable for tithing] and the Halakha is according to Rabbi Yehuda.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+המעביר תאנים – on the path of his courtyard, to bring them to a place where they do the fig-harvest.
+אוכלין ופטורין – since the courtyard does not establish [as liable for] tithing, for its work had not been completed. But he is forbidden to eat other than in the place where they do the fig-harvest/fig-packing, because in his place, it is recognized that the work had not been completed and when he is not in his place, it is not recognized. But his children are permitted [to eat] even in the place where they don’t do the fig-harvest, for it is not dependent upon them to change their mind, and since the knowledge of their father is to make of them a fig-harvest/fig-packing, they are permitted [to eat], but he who is in his hand to change his mind is not permitted [to eat] other than in the place where they make the fig-harvest/fig-packing.
+אבל אם יש להם עליו מזונות – that he cut for them, and they don’t eat from the laws of the Torah, since that it is not the completion of the work, for he did not hire them other than to transfer them to the place where they perform the fig-harvest/fig-packing.
+הרי אלו לא יאכלו – for it is a transaction, and concerning the purchaser, it is considered like the work had been completed, for the eyes of the purchaser are upon his purchase.
+
+Mishnah 2
+
+המוציא פועליו לשדה – to another labor and not to harvest, fruit that now they don’t eat from the laws of the Torah.
+אוכלין ופטורין – if he gave to them, for a gift is not like a sale.
+ואם יש להן עליו מזונות – that he cut for them.
+אוכלין אחת וכו' – for it is not fixed.
+ולא מן המוקצה – a pile of figs.
+
+Mishnah 3
+
+לעשות בזיתים – to hoe and to cover up the roots of olive trees under the olives, but not to harvest, for now, he does not eat from the laws of the Torah.
+ואם צירף – two together, he liable, for this is something fixed/established.
+לנכש בבצלים – to uproot the bad grasses that grow within the onions.
+מקרסם – to cut, and it is similar to (Psalms 80:14): “wild boards gnaw at it [and creatures of the field feed on it?]”
+
+Mishnah 4
+
+ואפילו בצד שדה קציעות -for the matter is proved that from this field they fell, and even so, they are permitted because of theft, for in general, the owners despaired from [finding] them.
+ופטורות מן המעשר – like the law of renunciation of ownership.
+ובזיתים ובחרובים חייבים – because the owners do not despair of [recovering] them, for their appearance proves to them that they fell from this tree. But figs with their falling are repulsive and it is not known from which tree it is.
+אם דרסו רוב דם – if most people of that city already tread their dried figs in their fields, they can say that this is from their treading, and their work was already completed, and it is obligated to tithe.
+פלחי דבילה – after they were trodden in a round cake, they divide the cake into several segments/slices, and there is in a slice many cakes of figs stuck to each other.
+עד שלא כנסן לראש הגג – to make of them a pile, and that is their harvesting time to make them liable to tithes, as is taught in the Mishnayot (2-7) in the first chapter.
+מוריד מהן לבהמה – but he cannot eat them, for we don’t consume on the stored objects other than in their place, meaning to say, the fruit, when we spread them out to dry, that their work was not completed, we don’t eat from them other than in their place, for when they are not in their place, it is not recognized that their work was not completed, but, however, when you feed from them to the cattle, even not in their place, because the carobs are not food for cattle, it is well knwn that their work was not completed and they have not dried out completely.
+מפני שהוא מחזיר את המותר – to the place that he stretched them out to dry, and wherever its surplus returns, it is not made obligatory for the setting aside of tithes.
+
+Mishnah 5
+
+היזו היא חצר שחייבת במעשר – that establishes [liability] for tithing like a house.
+חצר צורית – for in Tzur, they would place a guard at the entrance of the courtyard.
+כל שאחד פותח ואחד נועל – such as, for example in the courtyard, two houses for two people. When one of them opens the entrance to the courtyard, the second comes and locks it. And when one locks, it, the second protests with his hand and opens it. It is found that the courtyard is not guarded.
+ואין אומרים לו מה אתה מבקש פטורה – and even though he is not embarrassed to eat within it.
+והחיצונה פטורה – since there is in the internal section entering one’s ground, it is not guarded, and we hold that the Halakha is according to all of them for stringency.
+
+Mishnah 6
+
+אע"פ שהן של חצר חייבת – and the brings up the fruit/produce to the roof through the courtyard, even though it doesn’t make it obligatory for the setting aside of tithes, since for at the time that he brought them into the courtyard, it was his intention to raise them and to eat the on the roof. And these words apply when there is a on the roof four cubits by four cubits, but if there isn’t four cubits by four cubits on the roof, it is nullified regarding the courtyard.
+בית שער – near the entrance to the courtyard.
+אכסדרה – surrounded by three partitions and from a beam above.
+מרפסת – a place in front of the upper chambers, and they go out from the upper chambers to the balcony and from the balcony they descend by ladder to the courtyard.
+
+Mishnah 7
+
+הצריפים – they lack a roof, but the beams above approach each other and become wider and enlarged downward.
+הבורגנים (turrets) – like kinds of dove-cotes, made in the fields to store in them the fruit/produce.
+והאלקטיות (sheds) – booths that they make during the hot days for shade; It is the Aramaic Targum for summer (sun-dried [fruits]).
+סכת גינוסר- the Sea of Galilee we translate [into Aramaic] as Ginosar, and it is a place in the Land of Israel that its fruits are plentiful and good, and its drwellers make booths and dwell in them during the season of the fruits.
+אע"פ שיש שם רחים ותרנגולים – it is not fixed/established [for liability for tithing].
+סוכת היוצרים – it is customary to make two booths, one inside the other; in the inner one they hide their pots/dishes, and dwell there, and in the outer one, they do their work and sell their dishes.
+כל שאינה דירת החמה ודירת הגשמים – and the inner booth, the creator does not dwell there during the rainy season, therefore it is exempt [from being liable for tithing]. But the Halakha is not according to Rabbi Yosi.
+רבי יהודה מחייב – Rabbi Yehuda according to his reasoning who holds that we require that the Sukkah is a permanent dwelling and is liable for a Mezuzah. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 8
+
+תאנה שהיא עומדת בחצר – a fig tree that stands in the courtyard, and the courtyard establishes [liability] for tithing.
+ואם צירף – two [together], he is liable [to tithe].
+ר"ש אומר אחת בימינו – even three in a case like this, is not a combination, and is permitted, but the Halakha is not according to Rabbi Shimon.
+עלה לראשה – to the top of the fig [tree].
+ממלא חיקו ואוכל – there, and as long as he doesn’t bring it down to the courtyard.
+
+Mishnah 9
+
+נוטל את האשכול – he eats in his normal manner and he doesn’t need to pick single berries, and similarly with pomegranates, he does not need to eat single grapes, and similarly, with a melon, he does not need to eat a slice, that is to cut thin slices.
+ר"ע אומר – and the Halakha is according to Rabbi Akiva.
+כוסבר – this is its name in Arabic and it is coriander seed.
+מקרסם – cut/sever.
+סיאה – in Arabic PUDNAG, and in the foreign language POLIO.
+
+הקורנית – in Arabic CHASHA, and in the foreign language SHADRIAH.
+אם היו נשמרים חייבים – for there is no liability for tithing other than eating and something guarded.
+
+Mishnah 10
+
+אוכל כדרכו – from the branches/bough that stands in the garden.
+אוכל אחת אחת – from the branch that extends to the courtyard
+ואם צירף – two [figs together], he is liable [for tithing].
+הכל הולך אחר העיקר – for we cast the bough after its root, which is the place of the absorbing of the tree.
+ובבתי ערי חומה הכל הולך אחר העיקר – even the bough/branch that extends outside the wall, if he did not redeem it within the year, it becomes permanently irredeemable/sold, as if it was within the wall, since the root of the tree is within the wall.
+ובערי מקלט הכל הולך אחר הנוף – even after the bough/branch, it is stated, for if its root is inside within the wall of the city of refuge and its bough extends outside the border, for just as at its root, the blood avenger is not able to kill the murderer through its bough, he also is not able to kill him for we cast the bough after its root, but if its root is outside and its bough is inside, just as that with its bough he is not able to kill him, with its root, he also is not able to kill him, for we cast its root after its bough for stringency. And similarly in Jerusalem, he follow after the bough regarding the Second Tithe, that is also for stringency, for its root is outside and its bough is inside, just as with its bough, he is not able to redeem, for pure tithes are redeemed within Jerusalem by its roots, he also would not abe able to redeem it, but if its root is inside and its bough is outside, just as that in the place of its bough, he is not able to eat it without redeeming it, for it is outside of Jerusalem, so here too, in a place where its root, even though it is inside, he is not able to eat it without redemption.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+הכובש (press/pickle) – vegetables or olives with vinegar or with wine, and similarly who boils or salts, even in the field he is obligated [to tithe]. For the flame and the salt and the business transaction and the heave-offering and the Sabbath and the courtyard guard it, each one of these establishes [the liability] for tithing.
+המכמן באדמה (hide fruits in the ground) – he who stores away produce under the ground in the manner that they customarily hide fruit that are not ripened all their need in order that they can [fully] ripen.
+והמטבל (and one who seasons) – produce with salt or with brine or with vinegar and consumes it is exempt [from giving tithes], and it does not establish it [as liable] for tithing like one who pickles or salts, but rather, he eats from them an incidental meal/snack and is exempt from tithing.
+הפוצע זיתים – crushes and pounds hem in order that their vegetable sap/resin should depart, which is their bitterness.
+הסוחט זיתים על בשרו – to rub his body.
+לתוך ידו חייב – for what he put into his hand is considered as if he put it into a small pit, which is that pit that the wine and the oil descend into.
+המקפה לתבשיל (he skims [a ladle of wine for use] in a stew) – he draws refuse that the wine brings up at the time of its boiling is called pulp, and if after he placed the wine in the cooked dish , he removed from it the exterior husks and the interior pomace that float above, this is the incidental froth and does not establish [liability for] tithing like the rest of the froth of wine in general, and we are speaking regarding a cold cooked dish, for itf it was a boiling cooked dish, we would say that the flame established [the liability for tithing, and without the froth, it would be established [liable for] tithing , on account of he flame.
+לקדרה – an empty [pot], before that he put into it the cooked dish, he placed in it the wine and skimmed it, it wold be like he is skimming in a small pit and he is liable [for tithing].
+
+Mishnah 2
+
+תינוקות שטמנו תאנים – in the field, for if it were in the house, not on Shabbat, the house would establish it [for liability] for tithing. And it (i.e., the Mishnah) took [the word] “children/תינוקות “ to inform us that they have a recognized thought-pattern through their actions.
+לא יאכלו למוצ"ש – for since the Sabbath established them for [liability for] tithing, it is forbidden forever until they tithe.
+כלכלת שבת – a basket filled with chosen fruits designated for use on Shabbat.
+וב"ה מחייבין – [to be liable for] tithing immediately, even prior to the sabbath, for since they were designated for the Sabbath, they were established [as liable for tithing] immediately.
+לשלוח לחבירו – it was made iiable for setting aside of tithes immediately, and he may not eat an incidental meal until he tithes, and even if they had not been sent, because since he designated it to be sent, he is stringent upon it like with a basket designated for the Sabbath, but the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+המעטן (vat or pit where olives are packed until they form a viscid mass) – place where pile upolives in order that they are softened and appropriate to extract their oil.
+טובל אחד אחד במלח – for it does not establish [as liable for tithing] other than with salt and in a combination of two, therefore, if he salted it and placed it before him, he is liable [for tithing].
+מן המעטן הטהור חייב – as, for example, that a person who takes them is ritually impure, for it is impossible for him to return the surplus, for all those that he has taken have become ritually defiled in his hand.
+מן הטמא פטור – for since the vat/pit where the olives are packed is all ritually impure [and the person] who takes them is ritually impure, he is return the surplus.
+
+Mishnah 4
+
+שותין על הגת – and as for example, when he brought his head and most of his body inside, for one cannot make a decree lest he bring the utensil to him and he drinks outside of the winepress.
+
+ר"א ב"ר צדוק מחייב – for he decreed lest he he take out from wine outside of the winepress.
+על החמין חייב – which establishes it [as liable for tithing], because e is not able to return the surplus for he has ruined the wine that is in the winepress, but if he poured with cold [wine], he exempt for he can return the surplus, and the Halakha is according to the Sages.
+
+Mishnah 5
+
+המקלף – he removes their husks.
+מקלף אחת אחת – one piece of barley and especially when he is not near the threshing floor/granary, but if he was near the threshing floor/granary, even if he peeled more, he is exempt [from liability for tithing] because he can return the surplus.
+
+מנפה [winnows] – to produce the chaff.
+מיד ליד – he empties them from one hand to the other hand [and eats them without tithing].
+ירקה פטור - for the seed is the essence and the herb (foliage/leaves) is not considered [important for tithing] unless he intended to use the herbs (foliage/leaves) [if they are to be eaten].
+מתעשרת זרע וירק – he is liable to tithe whether he ate the seed or whether he ate the leaves, the foliage as they exist.
+השבת (dill)– such is its name in Arabic and in the foreign tongue ANITO.
+וזירים (pods) – vine-shoots, and even if he merely sowed, he tithes the seed, the herb {foliage/leaves) and the pods, because dills make long vine-shoots , but the coriander, one does no tithe the pods unless he sowed first for the pods.
+
+השחלים (cress) – in Arabic HAB AT SHAR, and in the foreign tongue, KRISHON.
+הגרגיר – this is its name in Arabic, and in the foreign tongue, IROGA, and the Halakha is according to the Sages.
+
+Mishnah 6
+
+התמרות של תלתן – there are those who explain it as sprouts of fenugreek, similar to what vines have and they are eaten. And there are those wo interpret that when the calyx/capsule of plants begins to grow, it appears in the place of its growth like a sort of thick berry, and it is called a fruit-like excrescence on leaves, berry as we state [Tractate Sukkah 33a] concerning the myrtle whose head is lopped off and an excrescence ascended upon it, and on fenugreek and mustard seed and white bean, they are considered food.
+הצלף (caper-bush/tree) – KAPRI – in the foreign language.
+תמרות – the sprouts that are on it, and there are those who interpret, the flower.
+האביונות (caper-tree/caper berry) – which is the essence of the fruit, and the flowers of the caper-bush which protect the fruit.
+ר"ע וכו' – and the Halakha is according to Rabbi Akiva.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+העוקר שתלים –[he who uproots/takes out] shoots/young plants after they have sprouted and grown a bit, they uproot them and plant them in another place and they thicken and extend and grow there.
+פטור – even though they have seen the presence of the house, because they their work has not yet been completed.
+לקח במחובר לקרקע – he who purchases produce/fruit which are attached is exempt [from tithing] for the purchase does not establish [liability for separating] tithes but rather when one purchases that which is detached [from the ground], and not when it is attached.
+לקט – plants to send to his colleague, he is exempt [from tithing].
+אם יש כיוצא בהם נמכרים בדוק – they are considered as if their work had been completed, but the Halakha is not according to Rabbi Eleazar ben Azariah.
+
+Mishnah 2
+
+ונוטע בתוך שלו לזרע – [turnips and radishes] that the seed [will ripen] in them in the place of their planting.
+מפני שהוא גרנן – their uprooting is their harvesting time, for they have no other harvesting time to make them liable for tithing, for their sowing is exempt from tithing, as it is written (Leviticus 27:30- listed incorrectly in the text of the Mishnah): “[All tithes from the land,] whether seed from the ground [or fruit from the tree, are the LORD’s,” but not every seed, except for garden seeds (i.e., seeds of vegetables) which are not eaten (see Mishnah Kilayim, Chapter 2, Mishnah 2), and it is found that their work had been completed and it is prohibited to plant them until one sets aside tithes.
+טהרו מלטמא – as they are like they are sown, and the Torah increased the purity of seeds, as it is written (Leviticus 11:37): “[If such a carcass falls upon] seed grain that is to be sown, it is clean.” But, for all the rest of the things are like they are detached, and their presumption is for tithing and Seventh year produce, and even to purify them from ritual uncleanness , and especially when they had taken root in the attic that underneath them is the dust of the concrete pavement of stone chippings, but if they had taken root in the basket/pile is considered as detached even regarding ritual defilement.
+והן מגולין – their leaves, in the manner of their growh, they are as planted in the field, and a person who uproots from them on Shabbat is liable for Seventh Year produce and tithes.
+
+Mishnah 3
+
+לא ימכור אדם פירותיו וכו' – for he transgresses (Leviticus 19:14): “[You shall not insult the deaf,] or place a stumbling block before the blind.”
+ואם בכרו – if there are ripening early which arrived at the season of [liability] for tithing and the rest did not arrive [yet at that season], he taks them, and sells the rest.
+
+Mishnah 4
+
+תבנו – ears of corn that were threshed and sometimes, there remains in them wheat.
+גפתו – refuse of olives.
+זגין – refuse of grapes.
+להוציא מהן משקין – it is referring to its [olive] peat and interior kernels.
+על הקטועין – improperly threshed ears of corn.
+על הצדדין – sides of the pile, and similar one who separates heave offing in the pit, in his heart on what is in the exterior and what is the interior parts of the grape, and one who separates the heave offering in the olive press,, in his heart, on what is within the peat.
+
+Mishnah 5
+
+הלוקח שדה ירק – from the heathen.
+בסוריא – they are the lands that [King] David conquered, such as Damascus, Aram Naharayim and Aram Zovah. But in some of the things, he made them like the Land of Israel, and in some of them, not.
+אם עד שלא בא לעונת המעשרות חייב – since for at the time that they come towards the liability [for tithing], they are in the possession of an Israelite. But if if the time of the liability [for tithing arrived when it was in the possession of an idolater, he is exempt [from tithing].And regarding this thing, they made Syria like the conquest of an individual, which is not called a conquest.
+ולוקט כדרכו – and he is exempt from tithing even what was added in his possession. But he should not hire workers, for we are concerned that perhaps they will come to work this, even in a field that he purchased even before the time arrived for tithing. But Rabbi Yehuda did not make [this] decree.
+פטור – even though he doesn’t have in the body of the land anything.
+רבי יהודה אומר אף לפי חשבון – He is referring to the matter of the first Tanna/teacher. But this is what he said: that just as he is liable [for tithing] if he purchased prior to the arrival of the time for tithing, to tithe on everything, that is so, that he is liable [for tithing] if the season for tithing has arrived, to tithe according to the percentage that was added to his possession, such as for example, if they brought one-third in the hand of the heathen, he is liable to tithe on the two-thirds that were added to his possession. But the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 6
+
+המתמד – if he places water on the exterior shells and on the interior pomace or on the lees/sediment, it is called מתמד/making pomace wine putting water on by measure, and finds – after pressing - the same quantity. But here we are speaking with place waters specifically on the lees/sediment.
+ומצא כדי מדתו – not exactly the same measure, for even if he placed three jugs of water and found three-and-one-half [jugs], he is exempt [from tithing]. For the taste of the lees/sediment of eatables forbidden prior to the setting aside of priestly gifts is not considered a complete taste but rather merely an acrid taste.
+
+רבי יהודה מחייב – for he holds that it is impossible that all of the water would depart outside, but rather, half-a-jug of water would remain within the lees/sediment, and it would be found that these three-and-one-half jugs that left, they have within them one jug of wine and two-and-one-half of water, and they would be like mixed wine, for it is the manner of mixing wine. But the Halakha is not according to Rabbi Yehuda.
+מצא יותר מכדי מדתו – and this is removing three and finding four.
+מוציא עליו ממקום אחר – even from another place, meaning to say, that there is no question from this and requiring it – that is permitted, but rather, even from another place, one is able to tithe according to the percentage of the surplus of the measure.
+
+Mishnah 7
+
+שלנו – an overnight.
+הערימה החייבת – the pile which became obligated for tithing, as it is taught in the first chapter (Tractate Maaserot, Mishnah 6), and if he doesn’t give the pile an even shape, when he makes the pile.
+
+Mishnah 8
+
+שום בעל בכי – pungent garlic that he who consumes it cries and his eyes flow with tears. But it appears to me that it is garlic that grows in Mount Lebanon, for they call Lebanon in Arabic by that language.
+רכפא – name of a place.
+גריסין הקילקין – pounded beams that come from Sicily, the name of a place, and they are square, as it is taught in [Tractate] Negaim (Chapter 4, Mishnayot 8-10): “like the square Sicilian pounded bean.
+ועדשים המצריות – it has one sharp head, and these species are desert-like and their presumption is that they are ownerless because they are not sewn in a garden. Therefore, they are exempt from tithing.
+אף הקורקס – in Arabic KALKAS, and it is a kind of the species of carob.
+הקוטנם – from the species of lentils, and the Halakha is according to the anonymous Mishnah.
+ונלקחים מכל אדם – even from those who are suspected of selling Seventh-year produce.
+זרע הלוף העליון – I heard the [edible] leaves of the wild colocasia/LOF/arum – trained for the leaves (similar to colocasia, with edible leaves and root, and bearing beans) but the seed of the LOF that is regular is liable [for tithing]. And Maimonides explains that this Mishnah is transposed/not in order regarding the higher pods of arum, and arum/LOF is from the species of onions.
+שאע"פ שאביהן תרומה – even though that one of each of these which are garden seeds which are not eat, which are heave-offering/Terumah, and their seeds, the large ones are eaten, and we don’t state that hose which grow as Terumah/heave offering are Terumah, but rather, that the seed sewn is from things that are appropriate for eating.
+שאביהן – the seed, which is the “father” to that which grew from it.
\ No newline at end of file
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+Bartenura on Mishnah Maasrot
+ברטנורא על משנה מעשרות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה מעשרות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כלל אמרו במעשרות כל שהוא אוכל.</b> למעוטי סטיס שקורין בערבי ני״ל, וקוצה שקורין בערבי אלעצפו״ר, שאלו אינן אוכל, אע״פ שהן נאכלים ע״י הדחק. ואינם חייבים במעשרות:
+<b>ונשמר.</b> למעוטי הפקר שאין לו בעלים שישמרוהו:
+<b>וגדוליו מן הארץ.</b> למעוטי כמהין ופטריות. וכל הני ילפינן מקרא, דכתיב (דברים י״ד:כ״ב) עשר תעשר את כל תבואת זרעך וכו׳. את כל תבואת, דומיא דתבואה שהוא אוכל. זרעך, המיוחד לך פרט להפקר שאין לו בעלים מיוחדים. זרעך דבר שזורעים אותו ומצמיח, פרט לכמהין ופטריות שאינן נזרעות:
+<b>כל שתחלתו אוכל וסופו אוכל.</b> כגון ירקות, שמיד כשהן גדלים ראוין לאכילה, ומשמרין אותו עד שיגדל ויוסיף אוכל:
+<b>חייב קטן וגדול.</b> שהרי ראוין לאכילה בין גדולים בין קטנים:
+<b>וכל שאין תחלתו אוכל.</b> כגון מיני פירות:
+<b>אינו חייב עד שיעשה אוכל.</b> דכתיב (ויקרא כ״ז:ל׳) מזרע הארץ מפרי העץ, עד שיגדל ויעשה פרי:
+
+Mishnah 2
+
+<b>מאימתי הפירות חייבים במעשרות.</b> דתחלתן אינו אוכל וצריך ליתן שיעור לכל פרי ופרי מאימתי יגיע זמנו להיות ראוי לאכילה:
+<b>משיבחילו.</b> תחילת בשולם קרוי בוחל, ודוגמא לזו תחילת ימי הנעורים באשה קרוי בוחל. ומפרש בגמרא משילבין ראשיהם זהו התחלת בשולם:
+<b>האבשים.</b> מין ממיני הענבים הרעים כמו ויעש באושים (ישעיה ה):
+<b>משהבאישו.</b> שנתבשלו כל כך עד שהחרצנים שבפנים נראים מבחוץ מתוך הקליפה. ואשכול שיש בו גרגיר א׳ שהגיע לשיעור זה הוי כולו חבור למעשרות:
+<b>והאוג.</b> אילן שפירותיו אדומים, וקורין לו בלע״ז קורניאול״י:
+<b>והתותים.</b> בערבי תו״ת ובלע״ז מורא״ש:
+<b>משימסו.</b> משיתמעך האוכל מתחת ידו. ואם הגיעה אפילו פרידה אחת של רמון לשיעור זה כל הרמון חייב במעשרות:
+<b>משיטילו שאור.</b> משיפתחו כשאור שיש בו סדקים:
+<b>משיטילו גידים.</b> כשמתחילים להתבשל נראים בהם כמין גידים אדומים:
+<b>משיעשו מגורה.</b> משיבדל האוכל מן הקליפה החיצונה ויהיה האוכל כאילו מונח במגורה דהיינו אוצר:
+<b>משיעשו קליפה.</b> הקליפה התחתונה הסמוכה לאוכל ואינה נעשית אלא אחר גמר בשול הפרי. ואין הלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>משינקדו.</b> משיהיה בהם נקודות שחורות. כי בגמר בשולם הם מתחילים להשחיר:
+<b>וכל השחורים.</b> כגון ענבי הדס וענבי סנה:
+<b>אגסים.</b> בערבי אג״ס, ובלע״ז פירא״ש:
+<b>קרוסטמלין.</b> תפוחים קטנים הדומים לעפצים שקורין מילין:
+<b>פרישין.</b> קונדוניי״ש בלע״ז, ובערבי ספרג״ל:
+<b>עוזרדין.</b> בערבי זערו״ד, ובלע״ז סורב״ש:
+<b>משיקריחו.</b> פירות הללו בקטנן מכוסים שערות דקות כמין נוצה, וכשיתחילו להתבשל נקרחים מעט מעט, ובגמר בשולם נופל הכל:
+<b>התלתן משיצמח.</b> משהיה נגמר בבשולו עד שאם היו זורעים אותו היה צומח. וסימן לידע מתי הגיע לשיעור זה, נותן אותו לתוך המים וכל פרידה ששוקעת רובה במים בידוע שאם יזרענה תצמיח. ודרשינן לה מדכתיב (דברים יד) עשר תעשר את כל תבואת זרעך, דבר שהוא נזרע ומצמיח:
+<b>משיכניסו שליש.</b> שנתגדלו שליש ממה שעתידין להתגדל. אי נמי כשבא לעצרן ולסוחטן מוציא מהן עכשיו שליש ממה שמוציא כשנתבשלו יפה:
+
+Mishnah 4
+
+<b>ובירק הקשואים והאבטיחים.</b> הכי קאמר ד׳ מינים הללו בירק, שהן הקשואין והאבטיחים והדלועין והמלפפונות, ובפירות האילן התפוחים והאתרוגים, חייבים בין גדולים בין קטנים, לפי שתחלתן אוכל וסופן אוכל והן נאכלים בין גדולים בין קטנים:
+<b>רבי שמעון פוטר את האתרוגין בקטנן.</b> דסבירא ליה שאין נאכלים קטנים, ולא הוי תחלתן אוכל. ואין הלכה כרבי שמעון:
+<b>שקדים המרים.</b> נאכלים בקטנן ואין נאכלים בגדלן. ושקדים מתוקים איפכא:
+
+Mishnah 5
+
+<b>איזהו גרנן למעשרות.</b> אימתי הוקבעו הפירות למעשר ואסור לאכול מהן עראי, כמו התבואה בגורן. שאף על פי שהגיעו הפירות לעונת המעשרות עדיין מותר לאכול מהן עראי עד שיהא גרנן למעשרות:
+<b>משיפקסו.</b> משינטל פיקס שלהם והוא שער הצומח בהן כשהן קטנים וכשנתבשלו כל צרכן נושר:
+<b>משיעמיד ערימה.</b> שיעשה מהן כרי:
+<b>משישלק.</b> שילוק לאבטיח כמו פיקוס לדלועים:
+<b>מוקצה.</b> לפי שאין עושים ערימה מן האבטיחים אלא שוטחים אותם, ומקום ששוטחים בו הפירות קרוי מוקצה:
+<b>ירק הנאגד.</b> שדרכו למכרו אגודות:
+<b>ואם אינו ממלא את הכלי.</b> כגון שרוצה למלאות שנים או שלשה כלים, אוכל מכל אחד עראי עד שימלא את האחרון:
+<b>כלכלה.</b> המלקט ירק לתוך הכלכלה דהיינו סל:
+<b>משיחפה.</b> את הירק בהוצין או בעלין שדרכן לכסות בו:
+<b>בד״א.</b> שזהו גרנן למעשרות:
+<b>במוליך לשוק.</b> למכור, דלאו בדעתו הדבר תלוי שמא ימצא לקוחות ויהיו הפירות טבולים שהמקח קובע למעשר:
+<b>אבל במוליך לביתו אוכל עראי עד שמגיע לביתו.</b> דבדעתו תלוי הדבר ולא יהיו הפירות טבולים עד שיגיע לביתו, שהטבל אינו חייב במעשר עד שיראה פני הבית, דכתיב (דברים כו) בערתי הקדש מן הבית:
+
+Mishnah 6
+
+<b>הפרד.</b> רגילין היו לפרד ברמונים וליבשן, ואותן הגרגרים יבשים קרויין פרד ע״ש שמפרידים אותן כדי שתכנס בהן [החמה] מכל צד:
+<b>משיפקל.</b> כמו משיקלף, כלומר משיסיר מעליהן הקליפות הרעות:
+<b>משימרח.</b> אחר שמנקין התבואה מן המוץ שלה צוברים אותה במקום א׳ בגורן ומיפה פני הכרי ומחליקין אותו, והוא הנקרא מרוח:
+<b>משיכבור.</b> לפי שרגילים לעקור הקטנית עם העפר צריך לכברם בכברה:
+<b>קוטעים.</b> שבלים קטועים שלא נדושו:
+<b>מן הצדדים.</b> צדי הכרי שלא נתמרח:
+<b>וממה שבתוך התבן.</b> שלא נזרה מן המוץ:
+
+Mishnah 7
+
+<b>משיקפה.</b> משיסיר החרצנים והזגים שמעלה היין בתוך בור של יין בשעת רתיחתו:
+<b>מן הגת העליונה.</b> שעדיין לא ירד לבור:
+<b>ומן הצינור.</b> העשוי בפי הגת, והיין מקלח מן הצנור לבור. והיין שבגת או שבצנור עדיין לא נגמרה מלאכתו:
+<b>לעוקה.</b> גומא שלפני בית הבד שהשמן יורד לתוכה:
+<b>עקל.</b> כלי עשוי מחבלים שצוברים הזיתים לתוכו כשמכבידים הקורה עליהם:
+<b>ממל.</b> הרכב העליונה שטוחנין בה הזיתים:
+<b>מבין הפצים.</b> שמן היוצא מבין הנסרים:
+<b>חמיטה.</b> היא עוגה דקה, וכשמוציאין אותה מן התנור רגילים להחליק פניה בשמן, וקמ״ל דלא חשיב כמבושל. שהאש קובעת למעשר ואסור לאכול עראי מכל תבואה ופירות וירקות שנתבשלו באור, אבל האי לא חשיב בישול:
+<b>וכן לתמחוי.</b> דכלי שני הוא ואינו מבשל:
+<b>אבל לא יתן.</b> שמן לקדרה ולאילפס כשהן מרתיחים. אע״פ שהעבירן מן האור, ויאכל אכילת עראי, דכל זמן שהיד סולדת בהן חשוב כמבשל וקבע למעשר:
+<b>לכל הוא נותן.</b> לכל אלפסין רותחין ולכל קדרות רותחות הוא נותן, לאחר שהעבירן מן האור, ואינו קובע למעשר:
+<b>חוץ מדבר שיש בו חומץ וציר.</b> שחריפתו של חומץ וציר מסייע לבשל. ואין הלכה כרבי יהודה:
+
+Mishnah 8
+
+<b>העגול של דבילה.</b> רגילין להחליק פניו במשקין, והוא גמר מלאכתו למעשר:
+<b>בתאנים ובענבים של טבל.</b> במשקין היוצאים מתאנים וענבים של טבל מחליקים בהם העגול של דבילה ולא חשיבי כיון דאזלי לאבוד:
+<b>ורבי יהודה אוסר.</b> דמשקין חשובין הם ואסורים משום טבל. ואין הלכה כרבי יהודה בכולה מתני׳:
+<b>המחליק בענבים.</b> משפשף הענבים על עגול של דבילה:
+<b>לא הוכשר.</b> העגול לקבל טומאה דלא חשיב משקה זה שיוצא מן הענבים. ובמשקה העומד לצחצח פליגי [בה] תנא קמא ור׳ יהודה אי חשיב משקה אי לא:
+<b>משידוש.</b> מיבשים התאנים ואח״כ דשים אותם במקלות לתוך החבית, או מעגלין אותה בידים לתוך האוצר. ודישת החבית ועגול המגורה הוא גמר מלאכתן:
+<b>לא יאכל מהן עראי.</b> דקא סבר לא עליון צריך לתחתון ולא תחתון צריך לעליון וכבר נגמרה מלאכתן. ורבי יוסי סבר עדיין צריכין זה לזה ולא נגמרה מלאכתן. ואין הלכה כרבי יוסי:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>היה עובר בשוק.</b> עם הארץ החשוד על המעשרות:
+<b>אוכלין ופטורים.</b> דאימור לא ראו פני הבית ולא הוקבעו למעשר. ואע״ג דמכר קובע למעשר האי מתנה יהיב להו ומתנה אינה קובעת:
+<b>מתקנים ודאי.</b> שהנותן לא עישר דסבר הוא שיאכלו בשוק ולא בעי עשורי, וכיון דהכניסום לבית הוקבעו. ודוקא שנתן להם דבר מועט שראוי לאכלו בשוק, אבל אם נתן דבר מרובה, או שהיה המקבל אדם שאין דרכו לאכול בשוק, או הדבר הניתן אינו נאכל כך כמות שהוא, בכל אלו הוי כאומר הכניסו לבתיכם, ואסור לאכול מהם עראי דמסתמא כבר הוקבעו למעשר:
+<b>אין מתקנים אלא דמאי.</b> ונותן תרומת מעשר לכהן, ומעשר ראשון ועני נוטל לעצמו:
+
+Mishnah 2
+
+<b>ואמר טלו לכם תאנים.</b> בעל השער או בעל החנות אמר כן:
+<b>ובעל השער ובעל החנות חייבין.</b> דביתו של אדם טובל לו, אבל לא לאחרים:
+<b>ורבי יהודה פוטר.</b> משום דשער וחנות אדם בוש לאכול בתוכו. וחצר הקובעת למעשר היא כל שאין אדם בוש לאכול בתוכה:
+<b>עד שיחזיר פניו.</b> במקום שיושב ומוכר הוא בוש לאכול בלא חזרת פנים אבל במקום שאינו יושב ומוכר אינו בוש, וקיימא לן מקום שהוא בוש פטור מקום שאינו בוש חייב, ואין הלכה כרבי יהודה:
+
+Mishnah 3
+
+<b>המעלה פירות מן הגליל.</b> ליקט פירות בגליל כדי למכרן ביהודה לא הוקבעו למעשר אפילו לן בדרך, עד שיגיע ליהודה שדעתו למכרם שם: 
+<b>וכן בחזרה.</b> אם קודם שהגיע ליהודה נמלך להחזירן לגליל, אוכל מהן עראי בדרך עד שיגיע לגליל:
+<b>עד שהוא מגיע למקום השביתה.</b> למקום שהוא רוצה לנוח שם בשבת, ומיד כשיגיע שם הוקבעו פירותיו למעשר אע״פ שעדיין לא הגיעה שבת. ואין הלכה כר״מ:
+<b>והרוכלין המחזרין בעיירות.</b> למכור בשמים ותמרוקי הנשים ומוליכין עמהם פירות, אוכלים מהן עראי עד שיגיעו למקום הלינה, וכשמגיעים שם הוקבעו הפירות למעשר.
+<b>ר׳ יהודה אומר בית ראשון.</b> שבעיר שהוא לן שם, קובע למעשר ואפילו הוא לן בקצה האחר של העיר, לפי שאדם רוצה לפנות כליו בבית ראשון שהוא פוגע כדי ללון שם. ואין הלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>עד שלא נגמרה מלאכתן.</b> שלא הגיע גרנן למעשר. כל פרי ופרי, כפי מה שמפורש לעיל:
+<b>ר׳ אליעזר אוסר לאכול מהן עראי.</b> עד שיפריש כל מעשרותיהן, דתרומה טובלת:
+<b>וחכמים מתירים.</b> דסברי אין תרומה טובלת אלא א״כ תרם מתוך הכלכלה:
+<b>כלכלת תאנים שתרמה.</b> עד שלא הגיע גרנן למעשרות:
+<b>ר׳ שמעון מתיר.</b> אפילו תרם מתוך הכלכלה:
+<b>וחכמים אוסרים.</b> והלכה כחכמים דתרומה קובעת למעשר כשתרם מתוך הכלכלה, ולאחר שתרם אסור לאכול עראי מאותה כלכלה עד שיפריש כל המעשרות:
+
+Mishnah 5
+
+<b>עד שיעשר.</b> דמקח טובל:
+<b>ואם צירף.</b> שלקח בעל הגינה ב׳ כאחת ונתן לו חייב. אבל בזמן שהקונה ליקט ואכל מודה רבי מאיר דאוכל אחת אחת:
+<b>אמר רבי יהודה מעשה בגנת ורדין וכו׳</b> והתם בעל הגינה היה מלקט, שלא היו מניחים ליכנס שם אדם מפני הורדים, ואעפ״כ לא הופרש ממנה תרומה ומעשר מעולם. והלכה כרבי יהודה:
+
+Mishnah 6
+
+<b>שאבור.</b> שאברור ואבחר:
+<b>בורר ואוכל.</b> תולש אחת אחת ואוכל אבל אם תלש וצירף שתים חייב:
+<b>מגרגר.</b> מלקט גרגיר גרגיר ואוכל:
+<b>פורט.</b> בעוד הרמון במחובר פורט ממנו גרגיר גרגיר ואוכל:
+<b>ובאבטיח סופת ואוכל.</b> גרסינן, כלומר חותך חתיכות דקות ואוכל:
+
+Mishnah 7
+
+<b>לקצות בתאנים.</b> לעשות קציעות. יש מפרשים לשטחן ליבש, וי״מ לחתכן במקצועות שרגילים לחתוך בהם התאנים:
+<b>ואמר לו ע״מ שאוכל תאנים.</b> ולא היה צריך לתנאי זה דבלאו הכי אוכל בדין תורה דכתיב (דברים כ״ג:כ״ה) כי תבא בכרם רעך ואכלת ענבים וגו׳, ובפועל הכתוב מדבר, הלכך לא הוי כמקח ואינו קובע למעשר:
+<b>ע״מ שאוכל אני ובני.</b> אכילת בנו הוי מקח וקובע:
+<b>ולאחר הקציעה.</b> שגמר כבר פעולתו, אינו אוכל בדין תורה ובא לאכול מכח התנאי והוי כמקח:
+<b>האוכל מן התורה פטור.</b> ובפרק השוכר את הפועלים (בבא מציעא דף פז) מפרש אלו אוכלים מן התורה העושה במחובר לקרקע בשעת גמר מלאכה ובתלוש עד שלא נגמרה מלאכתו:
+
+Mishnah 8
+
+<b>בלבסים.</b> מין ממיני התאנים הרעים:
+<b>בבנות שבע.</b> מין של תאנים לבנים וטובים:
+<b>לא יאכל בבנות שבע.</b> דכתיב (דברים כג) כי תבא בכרם רעך ואכלת ענבים, מה תלמוד לומר ואכלת ענבים וכי לא ידענו שאין בכרם אלא ענבים, מכאן שאם היה עושה בתאנים לא יאכל בענבים:
+<b>אבל מונע את עצמו.</b> פועל רשאי להיות מונע את עצמו שלא לאכול בשעה שעושה ברעות עד שמגיע ליפות, ואוכל מן היפות מה שהיה לו לאכול ברעות:
+<b>זה לאכול וזה לאכול.</b> אכול אתה בתאנים שלי ואני אוכל בשלך:
+<b>זה לקצות וזה לקצות.</b> אכול אתה בקציעות שלי השטוחות ליבש או החתוכות במקצועות ואני אוכל בקציעות שלך:
+<b>זה לאכול וזה לקצות.</b> אכול אתה בתאנים הלחים שלי ואני אוכל בקציעות שלך, בכל אלו הוי מקח וקובע למעשרות:
+<b>המחליף לאכול חייב, לקצות פטור.</b> דאין מקח קובע בדבר שלא נגמרה מלאכתו, הלכך קציעות הללו שלא נגמרה מלאכתן אין המקח קובע בהן. והלכה כר״י:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המעביר תאנים.</b> דרך חצרו, להוליכם למקום שעושים הקציעות:
+<b>אוכלין ופטורין.</b> דחצר אינה קובעת בדבר שלא נגמרה מלאכתו, אבל הוא אסור לאכול אלא במקום שעושים הקציעות, משום דבמקומו ניכר שלא נגמרה מלאכתו ושלא במקומו אינו ניכר. ובניו מותרין אפילו במקום שאין עושין בו הקציעות, שאין תלוי בהם לימלך וכיון שדעת אביהן לעשות מהן קציעות מותרין, אבל הוא שבידו לימלך אינו מותר אלא במקום שעושים הקציעות:
+<b>אבל אם יש להם עליו מזונות.</b> שקצץ להן, דאינן אוכלין מן התורה, כיון שאינו גמר מלאכה דלא שכרן אלא להעבירן עד מקום שעושים הקציעות:
+<b>הרי אלו לא יאכלו.</b> דהוי מקח, ולגבי לוקח חשיבי כנגמרה מלאכתן שהלוקח עיניו במקחו:
+
+Mishnah 2
+
+<b>המוציא פועליו לשדה.</b> למלאכה אחרת ולא ללקוט פירות, דהשתא אין אוכלין מן התורה:
+<b>אוכלין ופטורין.</b> אם נתן להם, דמתנה אינה כמכר:
+<b>ואם יש להן עליו מזונות.</b> שקצץ להן:
+<b>אוכלין אחת אחת וכו׳</b> דלא הוי קבע:
+<b>ולא מן המוקצה.</b> כרי של תאנים:
+
+Mishnah 3
+
+<b>לעשות בזיתים.</b> לעדור ולקשקש תחת הזיתים, ולא ללקט, דהשתא אינו אוכל מן התורה:
+<b>ואם צירף.</b> שנים ביחד חייב דהוי קבע:
+<b>לנכש בבצלים.</b> לתלוש העשבים הרעים הגדלים בתוך הבצלים:
+<b>מקרסם.</b> מחתך, ודומה לו יכרסמנה חזיר מיער (תהילים פ׳:י״ד):
+
+Mishnah 4
+
+<b>ואפילו בצד שדה קציעות.</b> דמוכחא מלתא דמהך שדה נפול, אפילו הכי מותרות משום גזל דמסתמא נתיאשו הבעלים מהן:
+<b>ופטורות מן המעשר.</b> כדין הפקר:
+<b>ובזיתים ובחרובים חייבין.</b> לפי שאין הבעלים מתיאשים מהן, שמראיתו מוכיח עליו שמאילן זה נפל. אבל תאנה עם נפילתה נמאסת ולא ידוע מאיזה אילן היא:
+<b>אם דרסו רוב אדם.</b> אם רוב אנשי אותה העיר דרסו כבר הגרוגרות שלהן בשדותיהן, אית לן למימר זו מן הדרוסות הן וכבר נגמרה מלאכתן, וחייב לעשר:
+<b>פלחי דבילה.</b> אחר שנדרסו בעגול מחלקים העגול לכמה פלחין, ויש בפלח הרבה דבלות דבוקות זו בזו:
+<b>עד שלא כנסן לראש הגג.</b> לעשות מהן ערימה, שהוא גרנן של חרובין למעשר כדתנן בפרק קמא:
+<b>מוריד מהן לבהמה.</b> אבל הוא לא יאכל, שאין אוכלים על המוקצה אלא במקומן, כלומר הפירות ששוטחין אותם ליבש שלא נגמרה מלאכתן אין אוכלים מהן אלא במקומן, דשלא במקומן אינו ניכר שלא נגמרה מלאכתן, ומיהו כשמאכיל מהן לבהמה אפילו שלא במקומן, מתוך שאין החרובין מאכל בהמה מידע ידיע דלא נגמרה מלאכתן ולא יבשו כל צרכן:
+<b>מפני שהוא מחזיר את המותר.</b> למקום ששוטחן שם ליבש, וכל היכא דמותרו חוזר לא טביל:
+
+Mishnah 5
+
+<b>איזו היא חצר שחייבת במעשר.</b> שקובעת למעשר כמו בית:
+<b>חצר צורית.</b> שכן בצור היו מושיבין שומר בפתח החצר:
+<b>כל שאחד פותח ואחד נועל.</b> כגון שיש בחצר שני בתים לשני בני אדם, וכשאחד מהן פותח פתח החצר בא השני ונועל, וכשאחד נועל השני מוחה בידו ופותח, נמצאת חצר שאינה משתמרת:
+<b>ואין אומרים לו מה אתה מבקש פטורה.</b> ואף על פי שאינו בוש לאכול בתוכה:
+<b>והחיצונה פטורה.</b> כיון שיש לפנימית דריסת הרגל עליה אינה משתמרת. וקיימא לן הלכה כדברי כולן להחמיר:
+
+Mishnah 6
+
+<b>אף על פי שהן של חצר החייבת.</b> והעלה הפירות לגג דרך חצר, אף על פי כן לא טבלי, הואיל ובשעה שהכניסן לחצר היה בדעתו להעלותן ולאכלן בגג. והני מילי כשיש בגג ארבע אמות על ארבע אמות, אבל אם אין בגג ארבע אמות על ארבע אמות בטל לגבי חצר:
+<b>בית שער.</b> אצל פתח החצר:
+<b>אכסדרה.</b> מוקפת משלש מחיצות ומקורה למעלה:
+<b>מרפסת.</b> מקום לפני העליות, ויוצאים מן העליות למרפסת ומן המרפסת יורדים בסולם לחצר:
+
+Mishnah 7
+
+<b>הצריפים.</b> אין להם גג, אלא הקורות למעלה נוגעות זו בזו והולכים ומתרחבים למטה:
+<b>והבורגנים.</b> כמין שובכים, עשויין בשדות לאצור בהן פירות:
+<b>והאלקטיות.</b> סוכות שעושים בימות החמה לצל. תרגום קיץ קייטא:
+<b>סכת גינוסר.</b> ים כנרת מתרגמינן גינוסר, והוא מקום בארץ הגליל שפירותיו מרובים וטובים, ויושביו עושים סכות ודרים שם כל זמן הפירות:
+<b>אף על פי שיש שם רחים ותרנגולים.</b> לא הוי קבע:
+<b>סוכת היוצרים.</b> רגילים לעשות שתי סכות זו לפנים מזו בפנימית מצניע קדרותיו ודר שם, ובחיצונה עושה מלאכתו ומוכר קדרותיו:
+<b>כל שאינה דירת החמה ודירת הגשמים.</b> וסוכה פנימית אין היוצר דר בה בימות הגשמים, הלכך פטורה, ואין הלכה כרבי יוסי:
+<b>רבי יהודה מחייב.</b> רבי יהודה לטעמיה, דסבר סוכה דירת קבע בעינן וחייבת במזוזה. ואין הלכה כרבי יהודה:  
+
+Mishnah 8
+
+<b>תאנה שהיא עומדת בחצר.</b> אילן של תאנה שהוא עומד בחצר, וחצר קובעת למעשר:
+<b>ואם צירף.</b> שתים חייב:
+<b>רבי שמעון אומר אחת בימינו.</b> אפי׳ שלש כהאי גוונא לא הוי צירוף ושרי. ואין הלכה כרבי שמעון:
+<b>עלה לראשה.</b> לראש התאנה:
+<b>ממלא חיקו ואוכל.</b> שם ובלבד שלא יוריד לחצר:
+
+Mishnah 9
+
+<b>נוטל את האשכול.</b> אוכל כדרכו ואין צריך לגרגר, וכן ברמון אין צריך לפרט, וכן באבטיח אין צריך לספות, דהיינו לחתוך חתיכות דקות:
+<b>רבי עקיבא אומר וכו׳</b> והלכה כר״ע:
+<b>כוסבר.</b> כך שמה בערבי והוא זרע גד ובלע״ז קוליינדר״ו:
+<b>מקרסם.</b> מחתך:
+<b>סיאה.</b> בערבי פודנ״ג, ובלע״ז פוליי״ו:
+<b>אזוב.</b> בערבי זעת״ר:
+<b>והקורנית.</b> בערבי חש״א, ובלע״ז שדריא״ה:
+<b>אם היו נשמרים חייבין.</b> דאין חייב במעשר אלא אוכל ונשמר:
+
+Mishnah 10
+
+<b>אוכל כדרכו.</b> מן הנוף העומד בגנה:
+<b>אוכל אחת אחת.</b> מן הנוף הנוטה לחצר:
+<b>ואם צירף.</b> שנים חייב:
+<b>הכל הולך אחר העיקר.</b> דשדינן נופו בתר עיקרו, שהוא מקום יניקת האילן:
+<b>ובבתי ערי חומה הכל הולך אחר העיקר.</b> אף הנוף הנוטה חוץ לחומה אם לא גאלו בתוך השנה נחלט לצמיתות כאילו היה בתוך החומה, הואיל ועיקר האילן בתוך החומה הוא:
+<b>ובערי מקלט הכל הולך אחר הנוף.</b> אף אחר הנוף קאמר, שאם עיקרו בפנים בתוך תחום ערי מקלט ונופו נוטה חוץ לתחום, כי היכי דבעיקרו לא מצי גואל הדם קטיל ליה לרוצח בנופו נמי לא מצי קטיל ליה דשדינן נופו בתר עיקרו. ואי עיקרו בחוץ ונופו בפנים, כי היכי דבנופו לא מצי קטיל ליה, בעיקרו נמי לא מצי קטיל ליה, דשדי עיקרו בתר נופו לחומרא. וכן בירושלים הלך אחר הנוף לענין מעשר שני, היינו נמי לחומרא, דעיקרו בחוץ ונופו לפנים, כי היכי דבנופו לא מצי פריק, דאין מעשר טהור נפדה בתוך ירושלים בעיקרו נמי לא מצי פריק ליה, ואי עיקרו בפנים ונופו לחוץ, כי היכי דבמקום נופו לא מצי אכיל ליה בלא פדייה, שהרי הוא חוץ לירושלים ה״נ במקום עיקרו אע״פ שהוא בפנים לא מצי אכיל ליה בלא פדיה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>הכובש.</b> ירקות או זיתים בחומץ או ביין, וכן השולק או המולח, אף בשדה חייב. שהאור והמלח והמקח והתרומה והשבת והחצר המשתמרת, כ״א מאלו קובע למעשר:
+<b>המכמן באדמה.</b> המטמין פירות תחת הקרקע כדרך שרגילין להטמין פירות שאין מבושלים כל צרכן כדי שיתבשלו:
+<b>והמטבל.</b> פירות במלח או בציר או בחומץ ואוכל, פטור, ואינו קובע למעשר כמו הכובש או המולח, אלא אוכל מהן אכילת עראי ופטור מן המעשר:
+<b>הפוצע זיתים.</b> ממעך וכותש אותם כדי שיצא השרף, דהיינו המרירות שלהן:
+<b>הסוחט זיתים על בשרו.</b> לסוך גופו:
+<b>לתוך ידו חייב.</b> דמה שנתן לתוך ידו נחשב כאילו נתן לתוך בור קטן דהיינו החפירה שהיין והשמן יורדים בה:
+<b>המקפה לתבשיל.</b> השולה פסולת שמעלה היין בעת רתיחתו נקרא מקפה, ואם אחר שנתן יין בתבשיל הסיר מעליו החרצנים והזגים הצפין למעלה, קפוי עראי הוא זה ואינו קובע למעשר כשאר מקפה יין בעלמא. ובתבשיל צונן איירי, דאי בתבשיל רותח הא אמרינן שהאור קובעת למעשר, ובלא הקפאה היה נקבע למעשר מחמת האור:
+<b>לקדרה.</b> רקנית, קודם שנתן לתוכה התבשיל נתן בתוכה יין והקפהו הוה ליה כמקפה בבור קטן וחייב:  
+
+Mishnah 2
+
+<b>תינוקות שטמנו תאנים.</b> בשדה, דאי בבית, בלא שבת בית קובעת. ונקט תינוקות, לאשמועינן דיש להם מחשבה הניכרת מתוך מעשיהם:
+<b>לא יאכלו למוצ״ש.</b> דכיון שקבעתן שבת למעשר אסורים לעולם עד שיתעשרו:
+<b>כלכלת שבת.</b> כלכלה מלאה פירות שיחדה לשבת:
+<b>וב״ה מחייבין.</b> במעשר מיד אפילו קודם השבת, דכיון שיחדה לשבת הוקבעה מיד:
+<b>לשלוח לחבירו.</b> נטבל מיד ולא יאכל עראי עד שיעשר. ואפי׳ לא שלחה, לפי שכיון שיחדה לשלחה הוא מקפיד עליה כמו בכלכלת שבת. ואין הלכה כר״י:
+
+Mishnah 3
+
+<b>המעטן.</b> מקום שצוברין שם הזיתים כדי שיתרככו ויהיו ראויות להוציא שמנן:
+<b>טובל אחד אחד במלח.</b> שאין קובע אלא במלח וצירוף שתים, הלכך אם מלח ונתן לפניו חייב:
+<b>מן המעטן הטהור חייב.</b> וכגון שהאדם הנוטלן טמא, שא״א לו להחזיר את המותר שכבר נטמאו כל אותן שנטל בידו:
+<b>מן הטמא פטור.</b> שכיון שהמעטן כולו טמא [והאדם] הנוטלן טמא הרי הוא מחזיר את הנותר:
+
+Mishnah 4
+
+<b>שותין על הגת.</b> וכגון שהכניס שם ראשו ורובו, דליכא למגזר שמא יביא הכלי אליו וישתה חוץ לגת, דחוץ לגת הוי קבע ואסור לשתות:
+<b>בין על החמין.</b> בין שמזג היין בחמין, בין שמזגו בצונן:
+<b>ר״א ב״ר צדוק מחייב.</b> דגזר שמא יוציא מן היין חוץ לגת:
+<b>על החמין חייב.</b> שהוא קובע, לפי שאינו יכול להחזיר המותר שיקלקל היין שבגת, אבל מזג בצונן פטור שיכול להחזיר המותר. והלכה כחכמים:
+
+Mishnah 5
+
+<b>המקלף.</b> מסיר קליפתן:
+<b>מקלף אחת אחת.</b> שעורה אחת. ודוקא כשאינו סמוך לגורן אבל אם היה סמוך לגורן אפילו קילף יותר פטור, מפני שהוא מחזיר את המותר:
+<b>המולל מלילות.</b> המהבהב שבולין באור וממעכן בידו להסיר הפסולת:
+<b>מנפה.</b> להפריח המוץ:
+<b>מיד ליד.</b> מנערן מידו אחת לידו האחרת:
+<b>ירקה פטור.</b> שהזרע עיקר וירקה לא חשיב אא״כ כוון לירק:
+<b>מתעשרת זרע וירק.</b> חייב לעשר בין אכל הזרע בין אכל העלין ירק כמות שהן:
+<b>השבת.</b> כך שמה בערבי, ובלע״ז אניט״ו.
+<b>וזירים.</b> זמורות, ואפילו זרעה סתם מתעשרת זרע וירק וזירים, לפי שהשבת עושה זמורות ארוכות. אבל הכוסבר אינה מתעשרת זירים אא״כ זרעה תחלה לזירים:
+<b>אינו מתעשר זרע וירק.</b> אם זרע סתם ולא פירש:
+<b>השחלים.</b> בערבי חב אל שאר, ובלע״ז קרישון:
+<b>הגרגיר.</b> כך שמו בערבי, ובלע״ז אירוג״א. והלכה כחכמים:  
+
+Mishnah 6
+
+<b>התמרות של תלתן.</b> יש מפרשים לולבי תלתן, כעין שיש לגפנים, והן נאכלים. וי״מ כשמתחיל הגבעול לצמוח נראה במקום צמיחתו כמין גרגיר עב ונקרא תמרה כדאמרינן [סוכה לג] גבי הדס נקטם ראשו ועלתה בו תמרה. ובתלתן וחרדל ופול הלבן חשובין אוכל:
+<b>הצלף</b> בלע״ז קאפר״י:
+<b>תמרות.</b> לולבין שבו, ויש מפרשים הפרח:
+ <b>אביונות.</b> הוא עיקר הפרי, וקפריסין הוא שומר הפרי:
+<b>ר״ע וכו׳</b> והלכה כרבי עקיבא:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>העוקר שתלים.</b> נטיעות אחר שצמחו וגדלו קצת עוקרין אותן ושותלין אותם במקום אחר והם מתעבים ומתרחבים ומתגדלין שם:
+<b>פטור.</b> אפילו ראו פני הבית, מפני שעדיין לא נגמרה מלאכתן:
+<b>לקח במחובר לקרקע.</b> הקונה פירות כשהן מחוברין פטור שאין המקח קובע למעשר אלא בקונה בתלוש, לא במחובר:
+<b>לקט.</b> שתילין לשלוח לחברו פטור:
+<b>אם יש כיוצא בהם נמכרים בשוק.</b> חשיבי כאילו נגמרה מלאכתן. ואין הלכה כרבי אלעזר בן עזריה:
+
+Mishnah 2
+
+<b>ונוטע בתוך שלו לזרע.</b> [שיתבשל] בהם הזרע במקום נטיעתן:
+<b>מפני שהוא גרנן.</b> עקירתן הוא גרנן, שאין להם גורן אחר להתחייב במעשר, דזרען פטור מן המעשר דכתיב (ויקרא כו) מזרע הארץ, ולא כל זרע, פרט לזרעוני גינה שאינן נאכלין, ונמצא שנגמרה מלאכתן ואסור לנוטען עד שיעשר:
+<b>טהרו מלטמא.</b> דכזרועין דמו, והתורה רבתה בטהרת זרעים דכתיב (שם יא) על כל זרע זרוע אשר יזרע טהור הוא. אבל לכל שאר מילי כתלושין דמו, ובחזקתן הן למעשר ולשביעית, ואפילו לטהרת טומאה, דוקא השרישו בעליה שיש תחתיהן עפר המעזיבה, אבל השרישו בקופה כתלושים דמי אף לענין טומאה:
+<b>והן מגולין.</b> העלין שלהן, כדרך גדילתן. כנטועים בשדה דמו, והתולש מהן בשבת חייב, וחייבין בשביעית ובמעשרות:
+
+Mishnah 3
+
+<b>לא ימכור אדם פירותיו וכו׳</b> דקעבר משום ולפני עור לא תתן מכשול (ויקרא י״ט:י״ד):
+<b>ואם בכרו.</b> אם יש בהן בכורות שהגיעו לעונת מעשרות והשאר לא הגיעו, נוטלן ומוכר את השאר:
+
+Mishnah 4
+
+<b>תבנו.</b> שבולין שנדושו ופעמים נשאר בהן חטין:
+<b>גפתו.</b> פסולת של זיתים:
+<b>זגיו.</b> פסולת של ענבים:
+<b>להוציא מהן משקין.</b> אגפתו וזגיו קאי:
+<b>על הקטועין.</b> שבולות קטועות שלא נדושו:
+<b>ועל הצדדין.</b> צדי הכרי. וכן התורם בבור, בלבו על מה שבחרצנים ועל מה שבזגין. והתורם בבית הבד, בלבו על מה שבתוך הגפת:
+
+Mishnah 5
+
+<b>הלוקח שדה ירק.</b> מן הנכרי:
+<b>בסוריא.</b> הם ארצות שכבש דוד, כגון דמשק וארם נהרים וארם צובה. ובמקצת דברים עשאום כארץ ישראל ובמקצתן לא:
+<b>אם עד שלא בא לעונת המעשרות חייב.</b> הואיל ובשעה שבאים לידי חיוב ברשותו של ישראל הם. אבל אם הגיע עת החיוב ברשות העובד כוכבים פטור, דלדבר זה עשו סוריא ככבוש יחיד ולאו שמיה כבוש:
+<b>ולוקט כדרכו.</b> ופטור מלעשר אף מה שנוסף ברשותו. אבל פועלים לא ישכור, דחיישינן דלמא אתי למעבד הכי אף בשדה שלקח עד שלא בא לעונת המעשרות. ורבי יהודה לא גזר:
+<b>פטור.</b> כיון שאין לו בגוף הקרקע כלום:
+<b>רבי אומר אף לפי חשבון.</b> אמילתיה דתנא קמא קאי, והכי קאמר כי היכי דמחייב אם לקח עד שלא בא לעונת המעשרות לעשר על הכל, הכי נמי מחייב אם הגיע לעונת מעשרות לעשר לפי חשבון שנתוסף ברשותו, כגון אם הביאו שליש ביד הנכרי חייב לעשר על שני שלישים שנתוספו ברשותו. והלכה כרבן שמעון בן גמליאל:
+
+Mishnah 6
+
+<b>המתמד.</b> הנותן מים בחרצנין ובזגין או בשמרים נקרא מתמד. והכא מיירי בנותן מים בשמרים דוקא:
+<b>ומצא כדי מדתו.</b> לאו דוקא כדי מדתו, דאפילו נתן ג׳ כדות של מים ומצא ג׳ וחצי פטור, עד שיתן ג׳ וימצא ד׳:
+<b>פטור.</b> ואע״ג דשמרים יהבי בהו טעם, פטור, דטעם שמרים של טבל לא חשיב טעם גמור אלא קיוהא בעלמא:
+<b>רבי יהודה מחייב.</b> דסבר אי אפשר שיצאו כל המים לחוץ אלא נשאר חצי כד של מים בתוך השמרים, ונמצא שאלו הג׳ כדות וחצי שיצאו יש בהן כד א׳ של יין ושנים וחצי מים, והוו כיין מזוג, שכן דרך מזיגת היין. ואין הלכה כר׳ יהודה:
+<b>מצא יותר מכדי מדתו.</b> והוא דרמא תלתא ואשכח ארבעה:
+<b>מוציא עליו ממקום אחר.</b> אף ממקום אחר, כלומר לא מיבעיא מיניה וביה דשרי, אלא אף ממקום אחר יכול לעשר לפי חשבון היתר על מדתו:
+
+Mishnah 7
+
+<b>שלנו.</b> לינת לילה:
+<b>הערימה החייבת.</b> הכרי שנתחייב במעשר, כההיא דתנן בפרק קמא ואם אינו ממרח משיעמיד ערימה:
+
+Mishnah 8
+
+<b>שום בעל בכי.</b> שום חריף שהאוכלו בוכה ועיניו זולגות דמעות. ול״נ שום הגדל בהר הלבנון, שכן בערבי קורין ללבנון בע״ל:
+<b>רכפא.</b> שם מקום:
+<b>גריסין הקילקין.</b> גריסין של פול הבאים מן הקלקי, שם מקום, והן מרובעות כדתנן בנגעים כגריס הקלקי המרובע:
+<b>ועדשים המצריות.</b> ראשן אחד חד, והמינין הללו כולם הם מדבריות וחזקתן מן ההפקר לפי שאינן נזרעים בגינה, לפיכך פטורים מן המעשרות:
+<b>אף הקורקס.</b> בערבי קלקא״ס, והוא מין ממיני הכרוב:
+<b>הקוטנים.</b> ממיני העדשים. והלכה כסתם משנה:
+<b>ונלקחים מכל אדם.</b> אף מן החשודים למכור פירות שביעית:
+<b>זרע הלוף העליון.</b> אני שמעתי הלוף השוטה. אבל זרע הלוף הפקח חייב. ורמב״ם פי׳ שהמשנה מסורסת זרע העליון של לוף. ולוף הוא ממיני הבצלים:
+<b>שאע״פ שאביהן תרומה.</b> אע״פ שאחד מכל אלו זרעוני גינה שאינם נאכלים הן תרומה. וזרען, הרי הגדולים נאכלין. ולא אמרינן גדולי תרומה תרומה אלא כשהזרע הזרוע הוא מדברים הראויין לאכילה:
+<b>שאביהן.</b> הזרע. שהוא אב למה שגדל ממנו:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maasrot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maasrot/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..bd7358754b8eb84caafd686fabfb789bc06ebec9
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Maasrot/Hebrew/merged.txt	
@@ -0,0 +1,395 @@
+Bartenura on Mishnah Maasrot
+ברטנורא על משנה מעשרות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Maasrot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה מעשרות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כלל אמרו במעשרות כל שהוא אוכל.</b> למעוטי סטיס שקורין בערבי ני״ל, וקוצה שקורין בערבי אלעצפו״ר, שאלו אינן אוכל, אע״פ שהן נאכלים ע״י הדחק. ואינם חייבים במעשרות:
+<b>ונשמר.</b> למעוטי הפקר שאין לו בעלים שישמרוהו:
+<b>וגדוליו מן הארץ.</b> למעוטי כמהין ופטריות. וכל הני ילפינן מקרא, דכתיב (דברים י״ד:כ״ב) עשר תעשר את כל תבואת זרעך וכו׳. את כל תבואת, דומיא דתבואה שהוא אוכל. זרעך, המיוחד לך פרט להפקר שאין לו בעלים מיוחדים. זרעך דבר שזורעים אותו ומצמיח, פרט לכמהין ופטריות שאינן נזרעות:
+<b>כל שתחלתו אוכל וסופו אוכל.</b> כגון ירקות, שמיד כשהן גדלים ראוין לאכילה, ומשמרין אותו עד שיגדל ויוסיף אוכל:
+<b>חייב קטן וגדול.</b> שהרי ראוין לאכילה בין גדולים בין קטנים:
+<b>וכל שאין תחלתו אוכל.</b> כגון מיני פירות:
+<b>אינו חייב עד שיעשה אוכל.</b> דכתיב (ויקרא כ״ז:ל׳) מזרע הארץ מפרי העץ, עד שיגדל ויעשה פרי:
+
+Mishnah 2
+
+<b>מאימתי הפירות חייבים במעשרות.</b> דתחלתן אינו אוכל וצריך ליתן שיעור לכל פרי ופרי מאימתי יגיע זמנו להיות ראוי לאכילה:
+<b>משיבחילו.</b> תחילת בשולם קרוי בוחל, ודוגמא לזו תחילת ימי הנעורים באשה קרוי בוחל. ומפרש בגמרא משילבין ראשיהם זהו התחלת בשולם:
+<b>האבשים.</b> מין ממיני הענבים הרעים כמו ויעש באושים (ישעיה ה):
+<b>משהבאישו.</b> שנתבשלו כל כך עד שהחרצנים שבפנים נראים מבחוץ מתוך הקליפה. ואשכול שיש בו גרגיר א׳ שהגיע לשיעור זה הוי כולו חבור למעשרות:
+<b>והאוג.</b> אילן שפירותיו אדומים, וקורין לו בלע״ז קורניאול״י:
+<b>והתותים.</b> בערבי תו״ת ובלע״ז מורא״ש:
+<b>משימסו.</b> משיתמעך האוכל מתחת ידו. ואם הגיעה אפילו פרידה אחת של רמון לשיעור זה כל הרמון חייב במעשרות:
+<b>משיטילו שאור.</b> משיפתחו כשאור שיש בו סדקים:
+<b>משיטילו גידים.</b> כשמתחילים להתבשל נראים בהם כמין גידים אדומים:
+<b>משיעשו מגורה.</b> משיבדל האוכל מן הקליפה החיצונה ויהיה האוכל כאילו מונח במגורה דהיינו אוצר:
+<b>משיעשו קליפה.</b> הקליפה התחתונה הסמוכה לאוכל ואינה נעשית אלא אחר גמר בשול הפרי. ואין הלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>משינקדו.</b> משיהיה בהם נקודות שחורות. כי בגמר בשולם הם מתחילים להשחיר:
+<b>וכל השחורים.</b> כגון ענבי הדס וענבי סנה:
+<b>אגסים.</b> בערבי אג״ס, ובלע״ז פירא״ש:
+<b>קרוסטמלין.</b> תפוחים קטנים הדומים לעפצים שקורין מילין:
+<b>פרישין.</b> קונדוניי״ש בלע״ז, ובערבי ספרג״ל:
+<b>עוזרדין.</b> בערבי זערו״ד, ובלע״ז סורב״ש:
+<b>משיקריחו.</b> פירות הללו בקטנן מכוסים שערות דקות כמין נוצה, וכשיתחילו להתבשל נקרחים מעט מעט, ובגמר בשולם נופל הכל:
+<b>התלתן משיצמח.</b> משהיה נגמר בבשולו עד שאם היו זורעים אותו היה צומח. וסימן לידע מתי הגיע לשיעור זה, נותן אותו לתוך המים וכל פרידה ששוקעת רובה במים בידוע שאם יזרענה תצמיח. ודרשינן לה מדכתיב (דברים יד) עשר תעשר את כל תבואת זרעך, דבר שהוא נזרע ומצמיח:
+<b>משיכניסו שליש.</b> שנתגדלו שליש ממה שעתידין להתגדל. אי נמי כשבא לעצרן ולסוחטן מוציא מהן עכשיו שליש ממה שמוציא כשנתבשלו יפה:
+
+Mishnah 4
+
+<b>ובירק הקשואים והאבטיחים.</b> הכי קאמר ד׳ מינים הללו בירק, שהן הקשואין והאבטיחים והדלועין והמלפפונות, ובפירות האילן התפוחים והאתרוגים, חייבים בין גדולים בין קטנים, לפי שתחלתן אוכל וסופן אוכל והן נאכלים בין גדולים בין קטנים:
+<b>רבי שמעון פוטר את האתרוגין בקטנן.</b> דסבירא ליה שאין נאכלים קטנים, ולא הוי תחלתן אוכל. ואין הלכה כרבי שמעון:
+<b>שקדים המרים.</b> נאכלים בקטנן ואין נאכלים בגדלן. ושקדים מתוקים איפכא:
+
+Mishnah 5
+
+<b>איזהו גרנן למעשרות.</b> אימתי הוקבעו הפירות למעשר ואסור לאכול מהן עראי, כמו התבואה בגורן. שאף על פי שהגיעו הפירות לעונת המעשרות עדיין מותר לאכול מהן עראי עד שיהא גרנן למעשרות:
+<b>משיפקסו.</b> משינטל פיקס שלהם והוא שער הצומח בהן כשהן קטנים וכשנתבשלו כל צרכן נושר:
+<b>משיעמיד ערימה.</b> שיעשה מהן כרי:
+<b>משישלק.</b> שילוק לאבטיח כמו פיקוס לדלועים:
+<b>מוקצה.</b> לפי שאין עושים ערימה מן האבטיחים אלא שוטחים אותם, ומקום ששוטחים בו הפירות קרוי מוקצה:
+<b>ירק הנאגד.</b> שדרכו למכרו אגודות:
+<b>ואם אינו ממלא את הכלי.</b> כגון שרוצה למלאות שנים או שלשה כלים, אוכל מכל אחד עראי עד שימלא את האחרון:
+<b>כלכלה.</b> המלקט ירק לתוך הכלכלה דהיינו סל:
+<b>משיחפה.</b> את הירק בהוצין או בעלין שדרכן לכסות בו:
+<b>בד״א.</b> שזהו גרנן למעשרות:
+<b>במוליך לשוק.</b> למכור, דלאו בדעתו הדבר תלוי שמא ימצא לקוחות ויהיו הפירות טבולים שהמקח קובע למעשר:
+<b>אבל במוליך לביתו אוכל עראי עד שמגיע לביתו.</b> דבדעתו תלוי הדבר ולא יהיו הפירות טבולים עד שיגיע לביתו, שהטבל אינו חייב במעשר עד שיראה פני הבית, דכתיב (דברים כו) בערתי הקדש מן הבית:
+
+Mishnah 6
+
+<b>הפרד.</b> רגילין היו לפרד ברמונים וליבשן, ואותן הגרגרים יבשים קרויין פרד ע״ש שמפרידים אותן כדי שתכנס בהן [החמה] מכל צד:
+<b>משיפקל.</b> כמו משיקלף, כלומר משיסיר מעליהן הקליפות הרעות:
+<b>משימרח.</b> אחר שמנקין התבואה מן המוץ שלה צוברים אותה במקום א׳ בגורן ומיפה פני הכרי ומחליקין אותו, והוא הנקרא מרוח:
+<b>משיכבור.</b> לפי שרגילים לעקור הקטנית עם העפר צריך לכברם בכברה:
+<b>קוטעים.</b> שבלים קטועים שלא נדושו:
+<b>מן הצדדים.</b> צדי הכרי שלא נתמרח:
+<b>וממה שבתוך התבן.</b> שלא נזרה מן המוץ:
+
+Mishnah 7
+
+<b>משיקפה.</b> משיסיר החרצנים והזגים שמעלה היין בתוך בור של יין בשעת רתיחתו:
+<b>מן הגת העליונה.</b> שעדיין לא ירד לבור:
+<b>ומן הצינור.</b> העשוי בפי הגת, והיין מקלח מן הצנור לבור. והיין שבגת או שבצנור עדיין לא נגמרה מלאכתו:
+<b>לעוקה.</b> גומא שלפני בית הבד שהשמן יורד לתוכה:
+<b>עקל.</b> כלי עשוי מחבלים שצוברים הזיתים לתוכו כשמכבידים הקורה עליהם:
+<b>ממל.</b> הרכב העליונה שטוחנין בה הזיתים:
+<b>מבין הפצים.</b> שמן היוצא מבין הנסרים:
+<b>חמיטה.</b> היא עוגה דקה, וכשמוציאין אותה מן התנור רגילים להחליק פניה בשמן, וקמ״ל דלא חשיב כמבושל. שהאש קובעת למעשר ואסור לאכול עראי מכל תבואה ופירות וירקות שנתבשלו באור, אבל האי לא חשיב בישול:
+<b>וכן לתמחוי.</b> דכלי שני הוא ואינו מבשל:
+<b>אבל לא יתן.</b> שמן לקדרה ולאילפס כשהן מרתיחים. אע״פ שהעבירן מן האור, ויאכל אכילת עראי, דכל זמן שהיד סולדת בהן חשוב כמבשל וקבע למעשר:
+<b>לכל הוא נותן.</b> לכל אלפסין רותחין ולכל קדרות רותחות הוא נותן, לאחר שהעבירן מן האור, ואינו קובע למעשר:
+<b>חוץ מדבר שיש בו חומץ וציר.</b> שחריפתו של חומץ וציר מסייע לבשל. ואין הלכה כרבי יהודה:
+
+Mishnah 8
+
+<b>העגול של דבילה.</b> רגילין להחליק פניו במשקין, והוא גמר מלאכתו למעשר:
+<b>בתאנים ובענבים של טבל.</b> במשקין היוצאים מתאנים וענבים של טבל מחליקים בהם העגול של דבילה ולא חשיבי כיון דאזלי לאבוד:
+<b>ורבי יהודה אוסר.</b> דמשקין חשובין הם ואסורים משום טבל. ואין הלכה כרבי יהודה בכולה מתני׳:
+<b>המחליק בענבים.</b> משפשף הענבים על עגול של דבילה:
+<b>לא הוכשר.</b> העגול לקבל טומאה דלא חשיב משקה זה שיוצא מן הענבים. ובמשקה העומד לצחצח פליגי [בה] תנא קמא ור׳ יהודה אי חשיב משקה אי לא:
+<b>משידוש.</b> מיבשים התאנים ואח״כ דשים אותם במקלות לתוך החבית, או מעגלין אותה בידים לתוך האוצר. ודישת החבית ועגול המגורה הוא גמר מלאכתן:
+<b>לא יאכל מהן עראי.</b> דקא סבר לא עליון צריך לתחתון ולא תחתון צריך לעליון וכבר נגמרה מלאכתן. ורבי יוסי סבר עדיין צריכין זה לזה ולא נגמרה מלאכתן. ואין הלכה כרבי יוסי:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>היה עובר בשוק.</b> עם הארץ החשוד על המעשרות:
+<b>אוכלין ופטורים.</b> דאימור לא ראו פני הבית ולא הוקבעו למעשר. ואע״ג דמכר קובע למעשר האי מתנה יהיב להו ומתנה אינה קובעת:
+<b>מתקנים ודאי.</b> שהנותן לא עישר דסבר הוא שיאכלו בשוק ולא בעי עשורי, וכיון דהכניסום לבית הוקבעו. ודוקא שנתן להם דבר מועט שראוי לאכלו בשוק, אבל אם נתן דבר מרובה, או שהיה המקבל אדם שאין דרכו לאכול בשוק, או הדבר הניתן אינו נאכל כך כמות שהוא, בכל אלו הוי כאומר הכניסו לבתיכם, ואסור לאכול מהם עראי דמסתמא כבר הוקבעו למעשר:
+<b>אין מתקנים אלא דמאי.</b> ונותן תרומת מעשר לכהן, ומעשר ראשון ועני נוטל לעצמו:
+
+Mishnah 2
+
+<b>ואמר טלו לכם תאנים.</b> בעל השער או בעל החנות אמר כן:
+<b>ובעל השער ובעל החנות חייבין.</b> דביתו של אדם טובל לו, אבל לא לאחרים:
+<b>ורבי יהודה פוטר.</b> משום דשער וחנות אדם בוש לאכול בתוכו. וחצר הקובעת למעשר היא כל שאין אדם בוש לאכול בתוכה:
+<b>עד שיחזיר פניו.</b> במקום שיושב ומוכר הוא בוש לאכול בלא חזרת פנים אבל במקום שאינו יושב ומוכר אינו בוש, וקיימא לן מקום שהוא בוש פטור מקום שאינו בוש חייב, ואין הלכה כרבי יהודה:
+
+Mishnah 3
+
+<b>המעלה פירות מן הגליל.</b> ליקט פירות בגליל כדי למכרן ביהודה לא הוקבעו למעשר אפילו לן בדרך, עד שיגיע ליהודה שדעתו למכרם שם: 
+<b>וכן בחזרה.</b> אם קודם שהגיע ליהודה נמלך להחזירן לגליל, אוכל מהן עראי בדרך עד שיגיע לגליל:
+<b>עד שהוא מגיע למקום השביתה.</b> למקום שהוא רוצה לנוח שם בשבת, ומיד כשיגיע שם הוקבעו פירותיו למעשר אע״פ שעדיין לא הגיעה שבת. ואין הלכה כר״מ:
+<b>והרוכלין המחזרין בעיירות.</b> למכור בשמים ותמרוקי הנשים ומוליכין עמהם פירות, אוכלים מהן עראי עד שיגיעו למקום הלינה, וכשמגיעים שם הוקבעו הפירות למעשר.
+<b>ר׳ יהודה אומר בית ראשון.</b> שבעיר שהוא לן שם, קובע למעשר ואפילו הוא לן בקצה האחר של העיר, לפי שאדם רוצה לפנות כליו בבית ראשון שהוא פוגע כדי ללון שם. ואין הלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>עד שלא נגמרה מלאכתן.</b> שלא הגיע גרנן למעשר. כל פרי ופרי, כפי מה שמפורש לעיל:
+<b>ר׳ אליעזר אוסר לאכול מהן עראי.</b> עד שיפריש כל מעשרותיהן, דתרומה טובלת:
+<b>וחכמים מתירים.</b> דסברי אין תרומה טובלת אלא א״כ תרם מתוך הכלכלה:
+<b>כלכלת תאנים שתרמה.</b> עד שלא הגיע גרנן למעשרות:
+<b>ר׳ שמעון מתיר.</b> אפילו תרם מתוך הכלכלה:
+<b>וחכמים אוסרים.</b> והלכה כחכמים דתרומה קובעת למעשר כשתרם מתוך הכלכלה, ולאחר שתרם אסור לאכול עראי מאותה כלכלה עד שיפריש כל המעשרות:
+
+Mishnah 5
+
+<b>עד שיעשר.</b> דמקח טובל:
+<b>ואם צירף.</b> שלקח בעל הגינה ב׳ כאחת ונתן לו חייב. אבל בזמן שהקונה ליקט ואכל מודה רבי מאיר דאוכל אחת אחת:
+<b>אמר רבי יהודה מעשה בגנת ורדין וכו׳</b> והתם בעל הגינה היה מלקט, שלא היו מניחים ליכנס שם אדם מפני הורדים, ואעפ״כ לא הופרש ממנה תרומה ומעשר מעולם. והלכה כרבי יהודה:
+
+Mishnah 6
+
+<b>שאבור.</b> שאברור ואבחר:
+<b>בורר ואוכל.</b> תולש אחת אחת ואוכל אבל אם תלש וצירף שתים חייב:
+<b>מגרגר.</b> מלקט גרגיר גרגיר ואוכל:
+<b>פורט.</b> בעוד הרמון במחובר פורט ממנו גרגיר גרגיר ואוכל:
+<b>ובאבטיח סופת ואוכל.</b> גרסינן, כלומר חותך חתיכות דקות ואוכל:
+
+Mishnah 7
+
+<b>לקצות בתאנים.</b> לעשות קציעות. יש מפרשים לשטחן ליבש, וי״מ לחתכן במקצועות שרגילים לחתוך בהם התאנים:
+<b>ואמר לו ע״מ שאוכל תאנים.</b> ולא היה צריך לתנאי זה דבלאו הכי אוכל בדין תורה דכתיב (דברים כ״ג:כ״ה) כי תבא בכרם רעך ואכלת ענבים וגו׳, ובפועל הכתוב מדבר, הלכך לא הוי כמקח ואינו קובע למעשר:
+<b>ע״מ שאוכל אני ובני.</b> אכילת בנו הוי מקח וקובע:
+<b>ולאחר הקציעה.</b> שגמר כבר פעולתו, אינו אוכל בדין תורה ובא לאכול מכח התנאי והוי כמקח:
+<b>האוכל מן התורה פטור.</b> ובפרק השוכר את הפועלים (בבא מציעא דף פז) מפרש אלו אוכלים מן התורה העושה במחובר לקרקע בשעת גמר מלאכה ובתלוש עד שלא נגמרה מלאכתו:
+
+Mishnah 8
+
+<b>בלבסים.</b> מין ממיני התאנים הרעים:
+<b>בבנות שבע.</b> מין של תאנים לבנים וטובים:
+<b>לא יאכל בבנות שבע.</b> דכתיב (דברים כג) כי תבא בכרם רעך ואכלת ענבים, מה תלמוד לומר ואכלת ענבים וכי לא ידענו שאין בכרם אלא ענבים, מכאן שאם היה עושה בתאנים לא יאכל בענבים:
+<b>אבל מונע את עצמו.</b> פועל רשאי להיות מונע את עצמו שלא לאכול בשעה שעושה ברעות עד שמגיע ליפות, ואוכל מן היפות מה שהיה לו לאכול ברעות:
+<b>זה לאכול וזה לאכול.</b> אכול אתה בתאנים שלי ואני אוכל בשלך:
+<b>זה לקצות וזה לקצות.</b> אכול אתה בקציעות שלי השטוחות ליבש או החתוכות במקצועות ואני אוכל בקציעות שלך:
+<b>זה לאכול וזה לקצות.</b> אכול אתה בתאנים הלחים שלי ואני אוכל בקציעות שלך, בכל אלו הוי מקח וקובע למעשרות:
+<b>המחליף לאכול חייב, לקצות פטור.</b> דאין מקח קובע בדבר שלא נגמרה מלאכתו, הלכך קציעות הללו שלא נגמרה מלאכתן אין המקח קובע בהן. והלכה כר״י:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המעביר תאנים.</b> דרך חצרו, להוליכם למקום שעושים הקציעות:
+<b>אוכלין ופטורין.</b> דחצר אינה קובעת בדבר שלא נגמרה מלאכתו, אבל הוא אסור לאכול אלא במקום שעושים הקציעות, משום דבמקומו ניכר שלא נגמרה מלאכתו ושלא במקומו אינו ניכר. ובניו מותרין אפילו במקום שאין עושין בו הקציעות, שאין תלוי בהם לימלך וכיון שדעת אביהן לעשות מהן קציעות מותרין, אבל הוא שבידו לימלך אינו מותר אלא במקום שעושים הקציעות:
+<b>אבל אם יש להם עליו מזונות.</b> שקצץ להן, דאינן אוכלין מן התורה, כיון שאינו גמר מלאכה דלא שכרן אלא להעבירן עד מקום שעושים הקציעות:
+<b>הרי אלו לא יאכלו.</b> דהוי מקח, ולגבי לוקח חשיבי כנגמרה מלאכתן שהלוקח עיניו במקחו:
+
+Mishnah 2
+
+<b>המוציא פועליו לשדה.</b> למלאכה אחרת ולא ללקוט פירות, דהשתא אין אוכלין מן התורה:
+<b>אוכלין ופטורין.</b> אם נתן להם, דמתנה אינה כמכר:
+<b>ואם יש להן עליו מזונות.</b> שקצץ להן:
+<b>אוכלין אחת אחת וכו׳</b> דלא הוי קבע:
+<b>ולא מן המוקצה.</b> כרי של תאנים:
+
+Mishnah 3
+
+<b>לעשות בזיתים.</b> לעדור ולקשקש תחת הזיתים, ולא ללקט, דהשתא אינו אוכל מן התורה:
+<b>ואם צירף.</b> שנים ביחד חייב דהוי קבע:
+<b>לנכש בבצלים.</b> לתלוש העשבים הרעים הגדלים בתוך הבצלים:
+<b>מקרסם.</b> מחתך, ודומה לו יכרסמנה חזיר מיער (תהילים פ׳:י״ד):
+
+Mishnah 4
+
+<b>ואפילו בצד שדה קציעות.</b> דמוכחא מלתא דמהך שדה נפול, אפילו הכי מותרות משום גזל דמסתמא נתיאשו הבעלים מהן:
+<b>ופטורות מן המעשר.</b> כדין הפקר:
+<b>ובזיתים ובחרובים חייבין.</b> לפי שאין הבעלים מתיאשים מהן, שמראיתו מוכיח עליו שמאילן זה נפל. אבל תאנה עם נפילתה נמאסת ולא ידוע מאיזה אילן היא:
+<b>אם דרסו רוב אדם.</b> אם רוב אנשי אותה העיר דרסו כבר הגרוגרות שלהן בשדותיהן, אית לן למימר זו מן הדרוסות הן וכבר נגמרה מלאכתן, וחייב לעשר:
+<b>פלחי דבילה.</b> אחר שנדרסו בעגול מחלקים העגול לכמה פלחין, ויש בפלח הרבה דבלות דבוקות זו בזו:
+<b>עד שלא כנסן לראש הגג.</b> לעשות מהן ערימה, שהוא גרנן של חרובין למעשר כדתנן בפרק קמא:
+<b>מוריד מהן לבהמה.</b> אבל הוא לא יאכל, שאין אוכלים על המוקצה אלא במקומן, כלומר הפירות ששוטחין אותם ליבש שלא נגמרה מלאכתן אין אוכלים מהן אלא במקומן, דשלא במקומן אינו ניכר שלא נגמרה מלאכתן, ומיהו כשמאכיל מהן לבהמה אפילו שלא במקומן, מתוך שאין החרובין מאכל בהמה מידע ידיע דלא נגמרה מלאכתן ולא יבשו כל צרכן:
+<b>מפני שהוא מחזיר את המותר.</b> למקום ששוטחן שם ליבש, וכל היכא דמותרו חוזר לא טביל:
+
+Mishnah 5
+
+<b>איזו היא חצר שחייבת במעשר.</b> שקובעת למעשר כמו בית:
+<b>חצר צורית.</b> שכן בצור היו מושיבין שומר בפתח החצר:
+<b>כל שאחד פותח ואחד נועל.</b> כגון שיש בחצר שני בתים לשני בני אדם, וכשאחד מהן פותח פתח החצר בא השני ונועל, וכשאחד נועל השני מוחה בידו ופותח, נמצאת חצר שאינה משתמרת:
+<b>ואין אומרים לו מה אתה מבקש פטורה.</b> ואף על פי שאינו בוש לאכול בתוכה:
+<b>והחיצונה פטורה.</b> כיון שיש לפנימית דריסת הרגל עליה אינה משתמרת. וקיימא לן הלכה כדברי כולן להחמיר:
+
+Mishnah 6
+
+<b>אף על פי שהן של חצר החייבת.</b> והעלה הפירות לגג דרך חצר, אף על פי כן לא טבלי, הואיל ובשעה שהכניסן לחצר היה בדעתו להעלותן ולאכלן בגג. והני מילי כשיש בגג ארבע אמות על ארבע אמות, אבל אם אין בגג ארבע אמות על ארבע אמות בטל לגבי חצר:
+<b>בית שער.</b> אצל פתח החצר:
+<b>אכסדרה.</b> מוקפת משלש מחיצות ומקורה למעלה:
+<b>מרפסת.</b> מקום לפני העליות, ויוצאים מן העליות למרפסת ומן המרפסת יורדים בסולם לחצר:
+
+Mishnah 7
+
+<b>הצריפים.</b> אין להם גג, אלא הקורות למעלה נוגעות זו בזו והולכים ומתרחבים למטה:
+<b>והבורגנים.</b> כמין שובכים, עשויין בשדות לאצור בהן פירות:
+<b>והאלקטיות.</b> סוכות שעושים בימות החמה לצל. תרגום קיץ קייטא:
+<b>סכת גינוסר.</b> ים כנרת מתרגמינן גינוסר, והוא מקום בארץ הגליל שפירותיו מרובים וטובים, ויושביו עושים סכות ודרים שם כל זמן הפירות:
+<b>אף על פי שיש שם רחים ותרנגולים.</b> לא הוי קבע:
+<b>סוכת היוצרים.</b> רגילים לעשות שתי סכות זו לפנים מזו בפנימית מצניע קדרותיו ודר שם, ובחיצונה עושה מלאכתו ומוכר קדרותיו:
+<b>כל שאינה דירת החמה ודירת הגשמים.</b> וסוכה פנימית אין היוצר דר בה בימות הגשמים, הלכך פטורה, ואין הלכה כרבי יוסי:
+<b>רבי יהודה מחייב.</b> רבי יהודה לטעמיה, דסבר סוכה דירת קבע בעינן וחייבת במזוזה. ואין הלכה כרבי יהודה:  
+
+Mishnah 8
+
+<b>תאנה שהיא עומדת בחצר.</b> אילן של תאנה שהוא עומד בחצר, וחצר קובעת למעשר:
+<b>ואם צירף.</b> שתים חייב:
+<b>רבי שמעון אומר אחת בימינו.</b> אפי׳ שלש כהאי גוונא לא הוי צירוף ושרי. ואין הלכה כרבי שמעון:
+<b>עלה לראשה.</b> לראש התאנה:
+<b>ממלא חיקו ואוכל.</b> שם ובלבד שלא יוריד לחצר:
+
+Mishnah 9
+
+<b>נוטל את האשכול.</b> אוכל כדרכו ואין צריך לגרגר, וכן ברמון אין צריך לפרט, וכן באבטיח אין צריך לספות, דהיינו לחתוך חתיכות דקות:
+<b>רבי עקיבא אומר וכו׳</b> והלכה כר״ע:
+<b>כוסבר.</b> כך שמה בערבי והוא זרע גד ובלע״ז קוליינדר״ו:
+<b>מקרסם.</b> מחתך:
+<b>סיאה.</b> בערבי פודנ״ג, ובלע״ז פוליי״ו:
+<b>אזוב.</b> בערבי זעת״ר:
+<b>והקורנית.</b> בערבי חש״א, ובלע״ז שדריא״ה:
+<b>אם היו נשמרים חייבין.</b> דאין חייב במעשר אלא אוכל ונשמר:
+
+Mishnah 10
+
+<b>אוכל כדרכו.</b> מן הנוף העומד בגנה:
+<b>אוכל אחת אחת.</b> מן הנוף הנוטה לחצר:
+<b>ואם צירף.</b> שנים חייב:
+<b>הכל הולך אחר העיקר.</b> דשדינן נופו בתר עיקרו, שהוא מקום יניקת האילן:
+<b>ובבתי ערי חומה הכל הולך אחר העיקר.</b> אף הנוף הנוטה חוץ לחומה אם לא גאלו בתוך השנה נחלט לצמיתות כאילו היה בתוך החומה, הואיל ועיקר האילן בתוך החומה הוא:
+<b>ובערי מקלט הכל הולך אחר הנוף.</b> אף אחר הנוף קאמר, שאם עיקרו בפנים בתוך תחום ערי מקלט ונופו נוטה חוץ לתחום, כי היכי דבעיקרו לא מצי גואל הדם קטיל ליה לרוצח בנופו נמי לא מצי קטיל ליה דשדינן נופו בתר עיקרו. ואי עיקרו בחוץ ונופו בפנים, כי היכי דבנופו לא מצי קטיל ליה, בעיקרו נמי לא מצי קטיל ליה, דשדי עיקרו בתר נופו לחומרא. וכן בירושלים הלך אחר הנוף לענין מעשר שני, היינו נמי לחומרא, דעיקרו בחוץ ונופו לפנים, כי היכי דבנופו לא מצי פריק, דאין מעשר טהור נפדה בתוך ירושלים בעיקרו נמי לא מצי פריק ליה, ואי עיקרו בפנים ונופו לחוץ, כי היכי דבמקום נופו לא מצי אכיל ליה בלא פדייה, שהרי הוא חוץ לירושלים ה״נ במקום עיקרו אע״פ שהוא בפנים לא מצי אכיל ליה בלא פדיה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>הכובש.</b> ירקות או זיתים בחומץ או ביין, וכן השולק או המולח, אף בשדה חייב. שהאור והמלח והמקח והתרומה והשבת והחצר המשתמרת, כ״א מאלו קובע למעשר:
+<b>המכמן באדמה.</b> המטמין פירות תחת הקרקע כדרך שרגילין להטמין פירות שאין מבושלים כל צרכן כדי שיתבשלו:
+<b>והמטבל.</b> פירות במלח או בציר או בחומץ ואוכל, פטור, ואינו קובע למעשר כמו הכובש או המולח, אלא אוכל מהן אכילת עראי ופטור מן המעשר:
+<b>הפוצע זיתים.</b> ממעך וכותש אותם כדי שיצא השרף, דהיינו המרירות שלהן:
+<b>הסוחט זיתים על בשרו.</b> לסוך גופו:
+<b>לתוך ידו חייב.</b> דמה שנתן לתוך ידו נחשב כאילו נתן לתוך בור קטן דהיינו החפירה שהיין והשמן יורדים בה:
+<b>המקפה לתבשיל.</b> השולה פסולת שמעלה היין בעת רתיחתו נקרא מקפה, ואם אחר שנתן יין בתבשיל הסיר מעליו החרצנים והזגים הצפין למעלה, קפוי עראי הוא זה ואינו קובע למעשר כשאר מקפה יין בעלמא. ובתבשיל צונן איירי, דאי בתבשיל רותח הא אמרינן שהאור קובעת למעשר, ובלא הקפאה היה נקבע למעשר מחמת האור:
+<b>לקדרה.</b> רקנית, קודם שנתן לתוכה התבשיל נתן בתוכה יין והקפהו הוה ליה כמקפה בבור קטן וחייב:  
+
+Mishnah 2
+
+<b>תינוקות שטמנו תאנים.</b> בשדה, דאי בבית, בלא שבת בית קובעת. ונקט תינוקות, לאשמועינן דיש להם מחשבה הניכרת מתוך מעשיהם:
+<b>לא יאכלו למוצ״ש.</b> דכיון שקבעתן שבת למעשר אסורים לעולם עד שיתעשרו:
+<b>כלכלת שבת.</b> כלכלה מלאה פירות שיחדה לשבת:
+<b>וב״ה מחייבין.</b> במעשר מיד אפילו קודם השבת, דכיון שיחדה לשבת הוקבעה מיד:
+<b>לשלוח לחבירו.</b> נטבל מיד ולא יאכל עראי עד שיעשר. ואפי׳ לא שלחה, לפי שכיון שיחדה לשלחה הוא מקפיד עליה כמו בכלכלת שבת. ואין הלכה כר״י:
+
+Mishnah 3
+
+<b>המעטן.</b> מקום שצוברין שם הזיתים כדי שיתרככו ויהיו ראויות להוציא שמנן:
+<b>טובל אחד אחד במלח.</b> שאין קובע אלא במלח וצירוף שתים, הלכך אם מלח ונתן לפניו חייב:
+<b>מן המעטן הטהור חייב.</b> וכגון שהאדם הנוטלן טמא, שא״א לו להחזיר את המותר שכבר נטמאו כל אותן שנטל בידו:
+<b>מן הטמא פטור.</b> שכיון שהמעטן כולו טמא [והאדם] הנוטלן טמא הרי הוא מחזיר את הנותר:
+
+Mishnah 4
+
+<b>שותין על הגת.</b> וכגון שהכניס שם ראשו ורובו, דליכא למגזר שמא יביא הכלי אליו וישתה חוץ לגת, דחוץ לגת הוי קבע ואסור לשתות:
+<b>בין על החמין.</b> בין שמזג היין בחמין, בין שמזגו בצונן:
+<b>ר״א ב״ר צדוק מחייב.</b> דגזר שמא יוציא מן היין חוץ לגת:
+<b>על החמין חייב.</b> שהוא קובע, לפי שאינו יכול להחזיר המותר שיקלקל היין שבגת, אבל מזג בצונן פטור שיכול להחזיר המותר. והלכה כחכמים:
+
+Mishnah 5
+
+<b>המקלף.</b> מסיר קליפתן:
+<b>מקלף אחת אחת.</b> שעורה אחת. ודוקא כשאינו סמוך לגורן אבל אם היה סמוך לגורן אפילו קילף יותר פטור, מפני שהוא מחזיר את המותר:
+<b>המולל מלילות.</b> המהבהב שבולין באור וממעכן בידו להסיר הפסולת:
+<b>מנפה.</b> להפריח המוץ:
+<b>מיד ליד.</b> מנערן מידו אחת לידו האחרת:
+<b>ירקה פטור.</b> שהזרע עיקר וירקה לא חשיב אא״כ כוון לירק:
+<b>מתעשרת זרע וירק.</b> חייב לעשר בין אכל הזרע בין אכל העלין ירק כמות שהן:
+<b>השבת.</b> כך שמה בערבי, ובלע״ז אניט״ו.
+<b>וזירים.</b> זמורות, ואפילו זרעה סתם מתעשרת זרע וירק וזירים, לפי שהשבת עושה זמורות ארוכות. אבל הכוסבר אינה מתעשרת זירים אא״כ זרעה תחלה לזירים:
+<b>אינו מתעשר זרע וירק.</b> אם זרע סתם ולא פירש:
+<b>השחלים.</b> בערבי חב אל שאר, ובלע״ז קרישון:
+<b>הגרגיר.</b> כך שמו בערבי, ובלע״ז אירוג״א. והלכה כחכמים:  
+
+Mishnah 6
+
+<b>התמרות של תלתן.</b> יש מפרשים לולבי תלתן, כעין שיש לגפנים, והן נאכלים. וי״מ כשמתחיל הגבעול לצמוח נראה במקום צמיחתו כמין גרגיר עב ונקרא תמרה כדאמרינן [סוכה לג] גבי הדס נקטם ראשו ועלתה בו תמרה. ובתלתן וחרדל ופול הלבן חשובין אוכל:
+<b>הצלף</b> בלע״ז קאפר״י:
+<b>תמרות.</b> לולבין שבו, ויש מפרשים הפרח:
+ <b>אביונות.</b> הוא עיקר הפרי, וקפריסין הוא שומר הפרי:
+<b>ר״ע וכו׳</b> והלכה כרבי עקיבא:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>העוקר שתלים.</b> נטיעות אחר שצמחו וגדלו קצת עוקרין אותן ושותלין אותם במקום אחר והם מתעבים ומתרחבים ומתגדלין שם:
+<b>פטור.</b> אפילו ראו פני הבית, מפני שעדיין לא נגמרה מלאכתן:
+<b>לקח במחובר לקרקע.</b> הקונה פירות כשהן מחוברין פטור שאין המקח קובע למעשר אלא בקונה בתלוש, לא במחובר:
+<b>לקט.</b> שתילין לשלוח לחברו פטור:
+<b>אם יש כיוצא בהם נמכרים בשוק.</b> חשיבי כאילו נגמרה מלאכתן. ואין הלכה כרבי אלעזר בן עזריה:
+
+Mishnah 2
+
+<b>ונוטע בתוך שלו לזרע.</b> [שיתבשל] בהם הזרע במקום נטיעתן:
+<b>מפני שהוא גרנן.</b> עקירתן הוא גרנן, שאין להם גורן אחר להתחייב במעשר, דזרען פטור מן המעשר דכתיב (ויקרא כו) מזרע הארץ, ולא כל זרע, פרט לזרעוני גינה שאינן נאכלין, ונמצא שנגמרה מלאכתן ואסור לנוטען עד שיעשר:
+<b>טהרו מלטמא.</b> דכזרועין דמו, והתורה רבתה בטהרת זרעים דכתיב (שם יא) על כל זרע זרוע אשר יזרע טהור הוא. אבל לכל שאר מילי כתלושין דמו, ובחזקתן הן למעשר ולשביעית, ואפילו לטהרת טומאה, דוקא השרישו בעליה שיש תחתיהן עפר המעזיבה, אבל השרישו בקופה כתלושים דמי אף לענין טומאה:
+<b>והן מגולין.</b> העלין שלהן, כדרך גדילתן. כנטועים בשדה דמו, והתולש מהן בשבת חייב, וחייבין בשביעית ובמעשרות:
+
+Mishnah 3
+
+<b>לא ימכור אדם פירותיו וכו׳</b> דקעבר משום ולפני עור לא תתן מכשול (ויקרא י״ט:י״ד):
+<b>ואם בכרו.</b> אם יש בהן בכורות שהגיעו לעונת מעשרות והשאר לא הגיעו, נוטלן ומוכר את השאר:
+
+Mishnah 4
+
+<b>תבנו.</b> שבולין שנדושו ופעמים נשאר בהן חטין:
+<b>גפתו.</b> פסולת של זיתים:
+<b>זגיו.</b> פסולת של ענבים:
+<b>להוציא מהן משקין.</b> אגפתו וזגיו קאי:
+<b>על הקטועין.</b> שבולות קטועות שלא נדושו:
+<b>ועל הצדדין.</b> צדי הכרי. וכן התורם בבור, בלבו על מה שבחרצנים ועל מה שבזגין. והתורם בבית הבד, בלבו על מה שבתוך הגפת:
+
+Mishnah 5
+
+<b>הלוקח שדה ירק.</b> מן הנכרי:
+<b>בסוריא.</b> הם ארצות שכבש דוד, כגון דמשק וארם נהרים וארם צובה. ובמקצת דברים עשאום כארץ ישראל ובמקצתן לא:
+<b>אם עד שלא בא לעונת המעשרות חייב.</b> הואיל ובשעה שבאים לידי חיוב ברשותו של ישראל הם. אבל אם הגיע עת החיוב ברשות העובד כוכבים פטור, דלדבר זה עשו סוריא ככבוש יחיד ולאו שמיה כבוש:
+<b>ולוקט כדרכו.</b> ופטור מלעשר אף מה שנוסף ברשותו. אבל פועלים לא ישכור, דחיישינן דלמא אתי למעבד הכי אף בשדה שלקח עד שלא בא לעונת המעשרות. ורבי יהודה לא גזר:
+<b>פטור.</b> כיון שאין לו בגוף הקרקע כלום:
+<b>רבי אומר אף לפי חשבון.</b> אמילתיה דתנא קמא קאי, והכי קאמר כי היכי דמחייב אם לקח עד שלא בא לעונת המעשרות לעשר על הכל, הכי נמי מחייב אם הגיע לעונת מעשרות לעשר לפי חשבון שנתוסף ברשותו, כגון אם הביאו שליש ביד הנכרי חייב לעשר על שני שלישים שנתוספו ברשותו. והלכה כרבן שמעון בן גמליאל:
+
+Mishnah 6
+
+<b>המתמד.</b> הנותן מים בחרצנין ובזגין או בשמרים נקרא מתמד. והכא מיירי בנותן מים בשמרים דוקא:
+<b>ומצא כדי מדתו.</b> לאו דוקא כדי מדתו, דאפילו נתן ג׳ כדות של מים ומצא ג׳ וחצי פטור, עד שיתן ג׳ וימצא ד׳:
+<b>פטור.</b> ואע״ג דשמרים יהבי בהו טעם, פטור, דטעם שמרים של טבל לא חשיב טעם גמור אלא קיוהא בעלמא:
+<b>רבי יהודה מחייב.</b> דסבר אי אפשר שיצאו כל המים לחוץ אלא נשאר חצי כד של מים בתוך השמרים, ונמצא שאלו הג׳ כדות וחצי שיצאו יש בהן כד א׳ של יין ושנים וחצי מים, והוו כיין מזוג, שכן דרך מזיגת היין. ואין הלכה כר׳ יהודה:
+<b>מצא יותר מכדי מדתו.</b> והוא דרמא תלתא ואשכח ארבעה:
+<b>מוציא עליו ממקום אחר.</b> אף ממקום אחר, כלומר לא מיבעיא מיניה וביה דשרי, אלא אף ממקום אחר יכול לעשר לפי חשבון היתר על מדתו:
+
+Mishnah 7
+
+<b>שלנו.</b> לינת לילה:
+<b>הערימה החייבת.</b> הכרי שנתחייב במעשר, כההיא דתנן בפרק קמא ואם אינו ממרח משיעמיד ערימה:
+
+Mishnah 8
+
+<b>שום בעל בכי.</b> שום חריף שהאוכלו בוכה ועיניו זולגות דמעות. ול״נ שום הגדל בהר הלבנון, שכן בערבי קורין ללבנון בע״ל:
+<b>רכפא.</b> שם מקום:
+<b>גריסין הקילקין.</b> גריסין של פול הבאים מן הקלקי, שם מקום, והן מרובעות כדתנן בנגעים כגריס הקלקי המרובע:
+<b>ועדשים המצריות.</b> ראשן אחד חד, והמינין הללו כולם הם מדבריות וחזקתן מן ההפקר לפי שאינן נזרעים בגינה, לפיכך פטורים מן המעשרות:
+<b>אף הקורקס.</b> בערבי קלקא״ס, והוא מין ממיני הכרוב:
+<b>הקוטנים.</b> ממיני העדשים. והלכה כסתם משנה:
+<b>ונלקחים מכל אדם.</b> אף מן החשודים למכור פירות שביעית:
+<b>זרע הלוף העליון.</b> אני שמעתי הלוף השוטה. אבל זרע הלוף הפקח חייב. ורמב״ם פי׳ שהמשנה מסורסת זרע העליון של לוף. ולוף הוא ממיני הבצלים:
+<b>שאע״פ שאביהן תרומה.</b> אע״פ שאחד מכל אלו זרעוני גינה שאינם נאכלים הן תרומה. וזרען, הרי הגדולים נאכלין. ולא אמרינן גדולי תרומה תרומה אלא כשהזרע הזרוע הוא מדברים הראויין לאכילה:
+<b>שאביהן.</b> הזרע. שהוא אב למה שגדל ממנו:
\ No newline at end of file
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@@ -0,0 +1,251 @@
+Bartenura on Mishnah Orlah
+ברטנורא על משנה ערלה
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Orlah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+נוטע לסייג – that the tree will be a fence for a vineyard.
+לקורות – to grow trees to make of them beams for building, but the essences of its planting is not to eat its fruit.
+פטור מן הערלה – as it is written (Leviticus 19:23): “[When you enter the land] and plant any tree for food, [you shall regard its fruit as forbidden].” That which is for food is liable [for Orlah]; for a fence and for beams and for wood it is exempt.
+הפנימי למאכל – if he intended that the inner young shoot (especially of a fig-tree) [facing towards the field] will be for food and the outer young shoot [facing away from the field] will be for a fence, even though that everything is [from] one tree, the outer [young shoot] is exempt [from the laws of Orlah]. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 2
+
+ומצאו נטוע – he is exempt [from Orlah], as it is written (Leviticus 19:23): “When you enter the land and plant [any tree for food],” excluding that which is planted by idolaters until they (i.e., the Israelites) had not come to the Land.
+נטעו – whether an Israelite or an idolater [had planted it] after they came to the Land, even though the Israelites had not [yet] conquered the Land, he (i.e., the Israelite) is liable [for the laws of Orlah], as it is written (Leviticus 19:23): “any tree” whether it was planted by an Israel or whether it was planted by an idolater.
+הנוטע לרבים – that he planted in his domain for the needs of the many/majority.
+חייב – as it is written (Leviticus 19:23): “[three years] it shall be forbidden to you, [not to be eaten],” including that which is planted for the community/public.
+ורבי יהודה פוטר – he holds that “and plant [any tree for food” (Leviticus 19:23) implies for the community/public, but an amplification following an amplification intimates a restriction, but the Rabbis hold [that the word] “and plant” (Leviticus 19:23) – implies each one for itself. But the Halakha is not according to Rabbi Yehuda.
+והנוטע ברשות הרבים – for his own needs.
+והעובד כוכבים שנטע – in a field of an Israelite.
+והגזלן – [a robber] who stole a field and planted it and the owners despaired of it (i.e., of getting it back).
+והנוטע בספינה – even though it was not perforated if it is earthenware, because an earthenware utensil does not stand before the roots and they penetrate through the earthenware and absorb from the ground, but something of wood requires perforation.
+והעולה מאליו – and especially in the place of the settlement, but not in the place of forests and deserts.
+
+Mishnah 3
+
+אילן שנעקר – that the wind uprooted it or the river swept it away and brought it to another place.
+והסלע עמו – the dust/mud that is around the roots is called a clod, because it is made there as hard as a rock, and it states that if the if that dust/mud was with it and he added upon it dirt and it became rooted there in the land, we see if it (i.e., the fruit tree) can live from the dust/mud that comes with it without any other additional dust/mud [it is] like it is planted in its first place and it is exempt from Orlah, but if not, it is like a tree that grows on its own and is liable [for Orlah].
+זעזעתו המחרישה – the dust/mud is scattered and the roots are revealed.
+
+Mishnah 4
+
+ונשתייר בו שורש – it is attached to the ground and was not uprooted [completely].
+כמחט של מתוח – is our reading, meaning to say, the measurement of the thickness of the root is like the needle that the weavers stretch the cloth after he weaved it to stretch it out and to widen it.
+
+Mishnah 5
+
+ובו בריכה – it was the custom of those who work the ground that they dig a hole and take one shoot (especially of a fig-tree) from the tree and hide it in that hole and the root of that shoot comes out from other side and becomes a tree there and the head of the shoot remains attached to the tree. But the law of Orlah does not apply while it is still yet attached to the tree and absorbs from it, even though it also absorbs from the ground. But if the old tree is uprooted from the ground and it is found that all of its support and its absorbing is now from the young shoot.
+חזרה הזקנה להיות כבריכה – and both of them – the old [tree] and the young shoot- are as if they were planted now and we count for the three years from the time when the tree was uprooted.
+הבריכה שנה אחר שנה – after the first young shoot had grown, he took from it one young shoot and sunk it into the ground and he did this several times, one after another.
+מונה – [he counts it – the years of prohibition under the law of Orlah] for all of them from the time when the first young shoot broke off from the tree.
+ספוק גפנים – [the connection of grape vines (by training and engrafting)] – it is the manner of those who work the ground that they take a long vine-shoot from this grape-vine and stretch it to the grape-vine that is by its side and engraft the vine-shoot on to the grape-vine. That is what is called “engrafting,” and it is exempt from the laws of Orlah. But that which is taught in the Mishnah (Tractate Sotah, Chapter 8, Mishnah 2 and Tosefta Rosh Hashanah 1:4) – that all are the same are the ones who plant such a tree, who sink them into the ground, and who graft them – are liable for Orlah. There they are speaking about when he severs the vine-shoot from the vine or the young shoot from the tree and afterwards sinks them or engrafts them.
+מקום שכחה יפה מותר – if the vine-shoot that he sank in the grape-vine where the vine’s growth was healthy and it absorbs/sucks from the grape-vine from where it was taken, it is permitted and exempt from Orlah, but if the vine’s growth was poor, it is liable for Orlah, but the Halakha is not according to Rabbi Meir.
+והיא מלאה פירות – if he detached them immediately, they are permitted because they grew while permitted, but if he left them on the tree and they grew after they had been broken off and there isn't I the fruit that grew already by [one-] two-hundredth [part] to annul the supplement, it is prohibited for Orlah prohibits them until [one-] two-hundredth [part] growth. And the same law applies in an old tree that was uprooted and on it are fruits and he went back and replanted them.
+
+Mishnah 6
+
+שנתערבה בנטיעות – of permitted [saplings/plantings] and he doesn’t recognize the sapling of Orlah
+ושל כלאי הכרם – and of mixed seeds in a vineyard, as for example, if he transferred that which grows in a perforated pot (placed in the ground – which is legally like that which grows in the ground itself – see Mishnah Tractate Demai, Chapter 5, Mishnah 10) under one grape-vine and it was prohibited and he doesn’t recognize it amidst the rest of his grape-vines.
+הרי זה לא ילקט – for since he doesn’t recognize it as something prohibited, all of them are prohibited.
+אף יתכוין וילקט – for it is legal presumption that a person does not prohibit his vineyard through one sapling and we don’t suspect that perhaps he comes to combine the sapling ab initio. But even though that generally we don’t abolish a prohibition, ab initio, here is something that is not frequent, and we don’t make the decree. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 7
+
+ומי גפנים – the water the comes out from the grape-vines when we cut them, or the vine-shoots in the days of Nisan.
+וסמדר – [budding berries] is the flowering that from it comes out the half-ripe fruit/grapes. But the half-ripe fruit itself, everyone admits that it is fruit.
+מותרים בערלה – as it is written (Leviticus 19:23): “You shall regard its fruit as forbidden.” But these are not fruit.
+וברבעי – they are eaten in the fourth year outside of Jerusalem without redemption, as it is written (Leviticus 19:24): “[In the fourth year] all fruit shall be set aside for jubilation [before the LORD],” but these are not considered fruit.
+ובנזיר – the Nazirite is permitted to eat them, for concerning the Nazirite it is written (Numbers 6:3): “nor eat grapes fresh or dried” and these are not eatable.
+ואסורים באשרה – as it is written (Deuteronomy 13:18): “Let nothing that has been doomed stick to your hand [in order that the LORD may turn from His blazing anger and show you compassion],” and the Asherah is a tree that is worshipped.
+המעמיד בשרף הערלה – curdles cheese with the sap/resinous substances of the trees of Orlah/uncircumcised trees. Sap/resinous substance is called GUMA in the foreign tongue, and Rabbi Eliezer holds that the sap is fruit, whether the tree produces fruit or whether the tree does not produce fruit. But the Halakha is not according to either Rabbi Yosi or to Rabbi Eliezer.
+בשרף הפגיס – the sap that flows from fruit that have not fully ripened. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 8
+
+ענקוקלות – it is a the language of an abbreviation/Notarikon – grapes that were smitten before they had grown to one-third of the normal size, meaning to say that they were smitten before they brought forth a third of their growth.
+חרצנים – seeds withing the grapes.
+והזגים – the shells that are on the outside.
+תמד – that he placed water on the sediment or on the shells of grapes or on the husks or kernels of grapes and they have the taste of wine.
+והנץ שלהם – the flower that is on the protuberance on the blossom-end of the fruit.
+והגרעינין – the seed of each fruit, such as the seeds found within the dates and the olives and the peaches and similar things.
+אסורים בערלה – as it is written (Leviticus 19:23): “[you shall regard] its fruit [as forbidden],” what is secondary to its fruit..
+ומותרים ברבעי – fourth year’s fruit of young trees is not prohibited from deriving benefit from it but is eaten by its owners in Jerusalem like Second Tithe, and is not sanctified in the sanctity of Second Tithe, but rather it is a thing that appropriate for eating.
+נובלות – fruit that falls from the tree prior to the completion of its ripening.
+כולן אסורות – whether for Orlah, or for the fourth year’s fruit of young trees , whether for an Asherah or for a Nazirite.
+
+Mishnah 9
+
+נוטעים יחור של ערלה – for the tree is permitted to derive benefit [from it] but not the walnut, which is the fruit and it is prohibited to benefit [from it], and Rabbi Yosi admits that if he planted and sunk and grafted which is permitted, that both of these cause it to be permitted.
+בכפניות – a young shoot that has date-berries in its early stage while they are still berries in the budding stage are called כפניות/date-berries in its early stage. Rabbi Yosi, according to his rationale who stated that berries in the budding stage are forbidden because they are fruit. And the Halakha is according to him, for it is permitted to plant a young shoot of Orlah, but the Halakha is not like him that he prohibits date-berries in the budding stage.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+התרומה. עולין באחד ומאה – if a Seah of one of these fell in one-hundred Seah of non-consecrated produce, it is nullified, and it is permitted to foreigners (i.e., non-Kohanim); less than one-hundred, everything is prohibited to foreigners, and we derive it from what is written regarding the tithe of the tithe which the Levite owes to the Kohen (Numbers 18:29): “[You shall set aside all gifts due to the LORD from everything that is donated to you, from each thing its best portion,] the part thereof that is to be consecrated.” What was separated as the priest’s share from it, if it returned into it from his sanctified thing, that is ninety-nine [parts]. For from the one hundred that he separated out ten for a tithe, and from ten, one for the tithe from the tithe that the Levite owes to the Kohen.
+ומצטרפין זה עם זה – if one Seah fell from all of them to less than one-hundred parts of non-consecrated produce, It sanctifies them, and in this everyone admits that they combine, for they are one denomination and they are all called Terumah/heave offering. For regarding Hallah, It is written (Numbers 15:20): “you shall set aside a loaf as a gift,” and the First Fruits/Bikkurim are also called Terumah, as the Master stated (Deuteronomy 12:17): “or your contributions/ותרומת ידך – these are First Fruits/Bikkurim, as it is written regarding them (Deuteronomy 26:4): “The priest shall take the basket from you hand [and set it in front of the altar of the LORD your God].”
+וצריך להרים – [one must raise] the Seah that fell and to give it to the Kohen and the remainder is permitted to foreigners (i.e., non-Kohanim), and even though Orlah and mixed seeds in the vineyard are more stringent, there is no need to raise them, and the prohibition itself is nullified. The heave-offering/Terumah is different because it has owners (i.e., the Kohanim) and one must raise them up/separate them as an offering because of the injustice to the tribe of Levi, but in all other prohibitions where there is an injustice to the tribe of Levi does not belong for when they are abolished, there is no need to raise them/separate them as an offering.
+עולין באחד ומאתי' – regarding the heave offering, it is written "מלאה" (Exodus 22:28) “You shall not put off the skimming of the first yield of your vats. [You shall give Me the first-born of your sons],” and in the mixed seeds of the fields/כלאי הכרם, it is written "מלאה" (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed,] else the crop – from the seed that you have sown [and the yield of the vineyard may not be used].” Just as [the word] "מלאה" that is stated further on (Deuteronomy 22:9) is offered up as we derive (Numbers 18:29): “the part thereof that is to be consecrated,” also here it is offered up, and because its prohibition is doubled for it is forbidden to derive benefit from it, they doubled its offering up, and it requires two-hundred [parts]. But Orlah we derive from Kilayim/the forbidden junction of heterogeneous animals by hybridization or by harnessing together, because it is prohibited to derive benefit like them.
+ומצטרפין זה עם זה – Orlah/Uncircumcised fruit of the first three years and mixed seeds of the field are combined together that fell into something permitted, they combine to prohibit something dry until two hundred, and in something moist in a pot which imparts flavor.
+אינן מצטרפין – even to prohibit the pot through the imparting of a flavor, since they are two entities, but if there in the pot [enough] to annul the flavor of the Orlah/uncircumcised fruit of the first three years on their own, and the flavor mixed seeds of the field on their own, everything is permitted.
+מצטרפין בנותן טעם – that requires a moist pot in order to the annul the flavor of both of them together.
+אבל לא לאסור – with something dry, for there is no need that there would be a permitted object of two hundred corresponding to both of them, but the Halakha is according to the first Tanna/teacher.
+
+Mishnah 2
+
+התרומה מעלה את הערלה – combines with the non-consecrated produce to nullify the Orlah, and similarly, the Orlah combines with the non-consecrated produce to nullify the heave-offering/Terumah.
+שנפלה למאה – not exactly one-hundred, but less than one hundred for it if was actually one-hundred, it would raises it and not require combination, but this is how it should be read: Terumah/heave-offering that fell into non-consecrated produce and everything became one-hundred.
+ואח"כ נפלו שלשה קבין של ערלה – [and afterwards, three kabs/one-half a Seah of Orlah fell into it] – the anonymous Mishnah is according to Rabbi Yehoshua who stated in the first chapter of [Tractate] Terumot (Actually it is not in found in the first chapter, but rather, it is in the fourth chapter of Tractate Terumot, Mishnah 7). Therefore, when a Seah of Terumah fell into ninety-nine parts of unconsecrated produce, and then afterwards three Kabs (i.e., one half-a Seah) of Orlah fell there and combined with the unconsecrated produce, there were found there ninety-nine and another three kabs of unconsecrated produce, the Seah of heave-offering is nullified in one-hundred and a bit more. Alternatively, we have found to establish it according to Rabbi Eliezer (also quoted in Tractate Terumot, Chapter Four, Mishnah 7 who said one and one-hundred) and the Halakha is according to him who stated that Terumah raises up with one and one-hundred, such as the example where a Seah of Terumah that fell into ninety-nine Seah and one-half a Seah of unconsecrated produce, and these three Kab of Orlah – which is one-half of a Seah – combines with the Hullin/unconsecrated produce to complete the measurement of one hundred of unconsecrated produce so that it can be neutralized in one hundred and one.
+
+והערלה את התרומה – that the three Kabs of Orlah/uncircumcised fruit of the first three years which is one-half of a Seah combined with the unconsecrated produce to annul the Seah of Terumah in one and one-hundred, for when the Seah [of Terumah] fell into the ninty-nine and one -half, they were forbidden, and when once again fell there three Kabs of Orlah/uncircumcised fruit of the first three years, or mixed seeds of the field, they were permitted.
+
+Mishnah 3
+
+והערלה את הערלה – one must state that one of them is the fourth year’s fruit of a young tree/נטע רבעי which are two designations, for it is impossible for a prohibition from one designation which would annul part of it to part of it and the Tanna/teacher calls the fourth year’s fruit of a young tree [by the designation of] Orlah, for it comes from the Orlah, and for this reason it teaches, that “Orlah [fruit] neutralizes other Orlah [fruit], and it doesn’t teach that Kilayim (mixed seeds from the field) neutralizes Kilayim, for Kilayim does not have two names like there is with Orlah.
+שנפלה למאתים – not into two-hundred exactly, for if it was actually two hundred, it would not require combination, and when a Seah of Orlah fell into one-hundred and ninety-nine parts of permitted frut, they became prohibited, and when he returned and fell a Seah and a bit more of Kilaym, it combines with the one-hundred and ninety-nine to annul the Orlah, and similarly, the Orlah combines with the one-hundred and ninety-nine to annul the Seah and a bit more of mixed seeds of the vineyard/Kilei HaKerem, and this is like Rabbi Yehoshua who holds that Orlah is annulled with two-hundred and a bit more, like Terumah with one-hundred and a bit more; therefore, a Seah of Kilayim is annulled in one-hundred and ninety-nine and a bit more and the extra bit is annulled in a Seah which is missing something. And similarly, also, if there fell there a Seah and a bit more of fourth year fruit of a young tree, it combines with the one-hundred and ninety-nine parts to annul the Seah of Orlah that fell, and prohibited everything, and similarly, a Seah of Orlah combines with the one-hundred and ninety-nine parts of permitted [produce] to annul the Seah and more of the fourth year fruits that fell in at the end.
+
+Mishnah 4
+
+כל המחמץ והמתבל וכו' – this is how it should be read: whosoever leavens or seasons with forbidden fruit from the first three years (i.e., Orlah) or with mixed seeds of a vineyard is forbidden.
+והמדמע בתרומה – and/or who mixes unconsecrated produce (and wine or oil) with heave-offering [in proportions to make the whole prohibited to foreigners (i.e., non-Kohanim) (or, more generally, mixing secular with sacred things)]. Whomever leavens the started dough, with apples or with the sediments of wine of Orlah or with the mixed seeds of a vineyard or of Orlah, it is prohibited, and does not neutralize in one in two hundred. And similarly, with Terumah, since the started dough of unconsecrated produce had fermented with the leaven of heave offering and the pot of unconsecrated produce had become seasoned with the spices of heave -offering and all of it became a mixture of secular with sacred things, and is forbidden to foreigners (i.e., non-Kohanim) and isn’t neutralized by one in one hundred.
+בית שמאי אומרים אף מטמא – impure leaven that fermented pure started dough, or impure spices that seasoned a ritually pure pot, even though that there isn’t in the leaven or the spices like an egg’s bulk which is the measurement of ritually defiled food-stuffs, the started dough is defiled and the pot is defiled.
+ובה"א עד שיהא בו כביצה – for food does not defile that is less than an egg’s bulk, it does not make a difference whether it is leaven and spices or other food-stuffs.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+ולמה אמרו – like in what did they state, meaning to say in which matter did they state that one who ferments unconsecrated produce in leaven of heave-offering/Terumah and one who seasons pots of unconsecrated produce in spices of heave-offering, and one who mixes secular with sacred things who combines [and who cooks] unconsecrated produce with heave-offering together – that we follow everything stringently and he answers with one kind of produce mixed with produce of its same kind. And in what did they state that sometimes they are lenient and sometimes strict? This is with one kind of produce mixed with something unlike it (i.e., of a different kind). And it explains – how is one to be stringent? Leaven of heave-offering of wheat that fell into started dough of unconsecrated wheat, which is one kind of produce mixed with produce of its same kind. It prohibits imparting a flavor even with more than one hundred [parts], but until one hundred [parts], it prohibits even without imparting a flavor.
+
+Mishnah 7
+
+גריסין – of beans of heave-offering/Terumah that were cooked with lentils of unconsecrated produce, and they imparted a flavor; the taste is not annulled even in mor than one-hundred, and not with the taste of even less than one-hundred is permitted. For that we require one hundred, this is explicitly, wheat with wheat, which is one kind [of produce] mixed with [produce] of the same kind. And they used a Scriptural text of (Numbers 18:29) את מקדשו ממנו/”the part thereof that is to be consecrated” as a support. What you raise from it, if it fell into it, you sanctify it, and this is one kind [of produce] mixed with [produce] of the same kind.
+
+Mishnah 8
+
+ויש בו כדי לחמץ אסור – surely it comes to tell us that we don’t say, for since that without this prohibited leaven [of Terumah or mixed seeds of the vineyard] that the started dough would leaven through the permitted leaven that fell in it first, and we shouldn’t worry about prohibited leaven.
+
+Mishnah 9
+
+ור"ש מתיר – in the first clause [of the Mishnah], Rabbi Shimon did not dispute since the leaven of heave-offering fell prior to the leavening of the unconsecrated produce. For it hurries to leaven through the leaven of heave-offering, but in the concluding clause [of the Mishnah], since it already became leavened in the unconsecrated produce. For when it Terumah/heave-offering falls, it does nothing other than disqualify/make it unfit, but the Rabbis hold that even though in general, when it gives it a bad taste, it is permissible, but it is different here as it makes it appropriate to leaven other pieces of started dough, and the Halakha is according to the Sages.
+
+Mishnah 10
+
+תבלין שנים וג' שמות – three prohibited things are divided one from another, they are called three [different] types , such as peppers of Orlah/prohibited fruit of the first three years, or of a tree worshipped as an idol/Asherah or of a heave-offering/Terumah.
+אסור ומצטרפין – meaning to say that they combine together to prohibit the cooked food that was seasoned by them.
+או שני מינים משם אחד – such as an Arabic spice plant/ginger and pepper, and both are Orlah, or both are Terumah, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 11
+
+אחר אחרון אני בא – if the leaven of Terumah/heave offering fell last, the entire started dough becomes something that secular and holy things are mixed together, and if something unconsecrated/secular fell in last, everything is permitted, for the last thing is what makes the leavening, for Rabbi Eliezer that permits when that of unconsecrated/secular fell in last, that is specifically when it came first and removed that which is prohibited. And even though that it הועיל a pit that it assists the last that is permitted to complete the leavening. Nevertheless, the taste is made null and it doesn’t come back and get stirred up. But if he didn’t come and remove the prohibited substance and it becomes leavened through both, it is prohibited, for Rabbi Eliezer holds that both this and that causes the prohibition.
+לעולם אינו אוסר עד שיהא בו כדי לחמץ – for each of them causes that which is permitted, and the Halakha is according to the Sages.
+
+Mishnah 12
+
+
+
+Mishnah 13
+
+כלים שסכן – such as foot-coverings/shoes and other utensils of leather that he greased with oil in order to soften them.
+וחזר וסכן אותן בשמן טהור – after the first oil had dried up, and he immersed the utensil that had been defiled in impure/unclean oil, he once again greased it in pure/clean oil and when he uses the utensil, the oil escape outside.
+אחר ראשון אני בא – for Rabbi Eliezer held that the first greasing of oil had escaped outside.
+וחכמים אומרים אחר אחרון – for they (i.e., the Sages) hold that the latter/concluding [greasing] escapes, and the Halakha is according to the Sages.
+
+Mishnah 14
+
+אסור לזרים – The Rabbis according to their reasoning who stated above (see Mishnah 10 of this chapter) that spices of two or three types combine to forbid the thing that had been seasoned.
+ומותר לכהנים – for heave-offering/Terumah is permitted to them, but there isn’t in mixed seeds of a vineyard enough to leaven.
+ר"ש מתיר זרים – according to his reasoning that he said that two or three types from one species do not combine.
+
+Mishnah 15
+
+תבלין של תרומה ושל כלאי הכרם – in this also, the Rabbis are according to their reasoning and Rabbi Shimon according to his reasoning, and the law of spices is like the law of leaven.
+
+Mishnah 16
+
+חתיכה של קדשי קדשים – which is forbidden to foreigners (i.e., non-Kohanim) but permitted to Kohanim.
+ושל פגול. ושל נותר. ושל טמא – that are forbidden whether to foreigners or to Kohanim.
+שנתבשלו עם החתיכות – of non-dedicated produce, and there is in the non-dedicated produce to nullify that of the [meat of the] Holy of Holies by themselves, or that of a sacrifice rejected in consequence of an improper intention in the mind of the officiating priest or that of a remnant and that which is ritually impure on their own.
+אסור לזרים – the Rabbis according to their reasoning who stated that two or three types [from one species] combine to prohibit it.
+ר"ש מתיר לזרים – according to his reasoning who stated that two or three types [from one species] [do not] combine.
+
+Mishnah 17
+
+בשר קדשי קדשים – it is forbidden to foreigners (i.e., non-Kohanim), even those who are pure. The meat of lesser Holy Things is permitted to pure foreigners but is forbidden to impure foreigners, and it was cooked with meat eaten for satisfying the appetite (i.e., secular meal of meat as opposed to sacrificial meals), unconsecrated meat is permitted even to those [foreigners] who are impure, and there is within it enough to nullify each person on his own, and it combines to prohibit to those who are ritually impure, even according to Rabbi Shimon for the [meat] of the Holy of Holies and the lesser Holy things are one type, as we stated above (see Mishnah 1 of this chapter) regarding Terumah and Hallah and First Fruits. And they are permitted to ritually pure foreigners (i.e., non-Kohanim) even according to the Rabbis for the [meat of] the Holy of Holies has nothing in them to prohibit [their use].
+
+Chapter 3
+
+
+
+Mishnah 1
+
+בגד שצבאו בקליפי ערלה – such as the husks/peelings of nuts and pomegranates, for the husks/peelings are also prohibited to derive benefit [from them] as we expound (Talmud Berakhot 36b): “[When you enter the land and plant any tree for food, you shall regard] its fruit [as forbidden/to be uncircumcised]” (Leviticus 19:23), that which is secondary to its fruit.
+ידלק – for it is forbidden to [derive] benefit, as it is written (Leviticus 19:23): “you shall regard its fruit as uncircumcised”, that you shall not benefit, and not dye nor kindle with a candle with it.
+כולם ידלקו – Rabbi Meir, according to his reasoning that he stated further on (see Mishnah 7 of this chapter): “what normally is counted [when being sold] renders [other food mixed with it] sanctified (forbidden, so that all of the food in the mixture must be burned), and clothing that was dyed that was normally counted [when being sold].
+וחכ"א יעלה באחד ומאתים – according to their reasoning as they say further on in our chapter (see Mishnah 7)only six foods render [other foods] sanctified. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+מלא הסיט – it is according to the suspension between the fore-arm to the finger – all what he is able to widen it, and the suspension that is between the thumb to the finger, all that he one is able to widen it, which is a double “sit” (the double size of the “sit” – the distance between the tip of the thumb and that of the index finger when held apart, or between the root of the thumb and the tip of the index finger, when the former is leaning against the latter – see also Tractate Shabbat, Chapter 13, Mishnah 4), because it is double from what lies between the forearm and the finger. And within the distance of a “sit” is an important measurement for prohibition. Therefore, when they have weaved in the cloth, and it is not known which it is, Rabbi Meir states, according to his reasoning, that it (i.e., the entire cloth) should be burned, and the Sages state that it is neutralized in one and two-hundred , according to their reasoning as seen in the dispute of above (see Mishnah 1 of this chapter).
+
+Mishnah 3
+
+מצמר הבכור – and it is prohibited to shear the first born [sheep], as it states (Deuteronomy 15:19): “or shear your firstling sheep,” and it is speaking about a first born with a defect, and for this reason, it requires the distance of the breadth between the tip of the thumb and of the index finger when held apart, for had it been a simple firstling, they are sanctified, as it is taught (in this Mishnah): [hair from other] Holy Things, it renders sanctified [prohibited] in any quantity whatsoever [even less than a “sit’s” length].
+משער הנזיר – and its hair is prohibited [to derive] benefit from it, as it states (Numbers 6:5): “it shall remain consecrated,… the hair of his head being left to grow untrimmed;” the growth of his hair will be holy.
+ופטר חמור – after breaking the neck of the heifer (see Deuteronomy 21:4), all the world admits that it is prohibited to [derive from it] benefit for we draw a conclusion by analogy of "עריפה עריפה" from the heifer whose neck was broken (Deuteronomy 21:6).
+בשק – concerning the wool, it teaches [in the Mishnah] the cloth, and concerning the hair, it teaches [in the Mishnah], sack, for this is the [normal] manner.
+
+Mishnah 4
+
+ידלק – the additional value of the wood in the cooked food, and similarly in the bread.
+יעלה בא' ומאתים – and in this Rabbi Meir admits this is not from the ten important things that Rabbi Meir considers that we sanctify [and forbidden – so that all of the food in the mixture must be burned], as is proved in the Jerusalem Talmud.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+חבילי תלתן – a bundle is not less than twenty-five bunches.
+נתערבו באחרים – we have the reading of נתערבו באחרים/they were mixed with other [permitted bunches] but not others with others, but if we had that reading (i.e., אחרים באחרים/others with others), one must say that those others were combined with others that was only one that was doubtful, and it comes to teach us that even though there are two fenugreek, it is prohibited.
+כולם ידלקו – and that we don’t say that all of them should be sold except for the value of that [volume] which is prohibited in them, as stated by Rabbi Shimon ben Gamaliel in the [concluding] chapter (five) of [Tractate] Avodah Zarah (see Mishnah 10) concerning libation wine because here we are concerned with all of it, lest an idolater return and sell it to an Israelite, what he cannot do with libation wine, for we should not be concerned with this.
+
+Mishnah 7
+
+שדרכו למנות – for a person does not sell them other than by number, because of their importance.
+פרך ובדן – these are names of places. But I heard that the nuts of Perekh are nuts whose husks/rinds are soft and peeled.
+חלפי תרדין – leaves from the side of the species of beet.
+קלסי כרוב – cabbage stalks in the Land of Israel which are large and good.
+של בעה"ב – which are large but of small bakers.
+הראוי לערלה – such as nuts and pomegranates and closed (earthen) wine jugs.
+הראוי לכלאי הכרם – such as beet shoots and cabbage stalks and Greek gourds, but the Halakha is not according to Rabbi Meir nor according to Rabbi Akiva.
+
+Mishnah 8
+
+נתפצעו האגוזים – We have the reading, “crushed nuts” and we don’t have the reading, “How?” And our Mishnah comes to teach us that specifically whole are not nullified but not broken or crushed.
+נתפרסו הככרות – this anonymous teaching is according to Rabbi Akiva, and the Halakha is according to him.
+
+Mishnah 9
+
+ספק ערלה – such as an idolater who has plants of Orlah in his garden, and in his hand are fruit and it is not known if they are of Orlah or something older (i.e., past the fourth year).
+בארץ ישראל – that it is doubtfully from the Torah, for stringency.
+בסוריא מותר – because it is the conquest of an individual (i.e., David – and not a national conquest – so as to give the land the sacred character of the land of Israel – see Talmud Gittin 8b), and they were stringent with it somewhat.
+ובחוצה לארץ יורד ולוקט – in the midst of the garden and he purchases from the idolater from that which he harvested already, just as long as he doesn’t see him harvesting.
+ובחו"ל יורד ולוקט – the idolater goes down and harvests in the presence of the Israelite, and the Israelite purchases it from him, as long is the Israelite does not harvest it by [his own] hand.
+בכל מקום – and even in the Diaspora, as it is written (Leviticus 23:14 – though the text itself has a printing error in listing chapter 24): “You shall eat no bread or parched grain or fresh ears…in all your settlements.”
+והערלה הלכה – a usage dating from Moses as delivered from Sinai/a traditional interpretation of a written law, that it is forbidden outside the Land [of Israel] and nevertheless if there is a doubt [regarding it], it is permitted, for such was stated that a usage dating from Moses as delivered from Sinai, that a doubt regarding it will be permitted outside the Land [of Israel].
+והכלאים מדברי סופרים – especially mixed seeds from the vineyard, since in the Land [of Israel] they are strict and prohibit [deriving from it] benefit from the Torah; outside the Land [of Israel], the Rabbis decreed regarding this. But mixed seeds that are in the Land [of Israel] they permitted in deriving benefit; outside the Land [of Israel] the Rabbis did not decree regarding them. But the grafting of the tree is forbidden outside the Land [of Israel] from the Torah, as it is written (Leviticus 19:19): “[You shall observe My laws.] You shall not let your cattle mate with a different kind; you shall not sow your field with two kinds of seed.” Just as your cattle with mating, so your seed with grafting; just as your cattle whether in the Land [of Israel] or outside the Land [of Israel], even your field with regard to grafting, whether in the Land [of Israel] or outside the Land [of Israel].
\ No newline at end of file
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+Bartenura on Mishnah Orlah
+ברטנורא על משנה ערלה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Orlah
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Orlah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+נוטע לסייג – that the tree will be a fence for a vineyard.
+לקורות – to grow trees to make of them beams for building, but the essences of its planting is not to eat its fruit.
+פטור מן הערלה – as it is written (Leviticus 19:23): “[When you enter the land] and plant any tree for food, [you shall regard its fruit as forbidden].” That which is for food is liable [for Orlah]; for a fence and for beams and for wood it is exempt.
+הפנימי למאכל – if he intended that the inner young shoot (especially of a fig-tree) [facing towards the field] will be for food and the outer young shoot [facing away from the field] will be for a fence, even though that everything is [from] one tree, the outer [young shoot] is exempt [from the laws of Orlah]. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 2
+
+ומצאו נטוע – he is exempt [from Orlah], as it is written (Leviticus 19:23): “When you enter the land and plant [any tree for food],” excluding that which is planted by idolaters until they (i.e., the Israelites) had not come to the Land.
+נטעו – whether an Israelite or an idolater [had planted it] after they came to the Land, even though the Israelites had not [yet] conquered the Land, he (i.e., the Israelite) is liable [for the laws of Orlah], as it is written (Leviticus 19:23): “any tree” whether it was planted by an Israel or whether it was planted by an idolater.
+הנוטע לרבים – that he planted in his domain for the needs of the many/majority.
+חייב – as it is written (Leviticus 19:23): “[three years] it shall be forbidden to you, [not to be eaten],” including that which is planted for the community/public.
+ורבי יהודה פוטר – he holds that “and plant [any tree for food” (Leviticus 19:23) implies for the community/public, but an amplification following an amplification intimates a restriction, but the Rabbis hold [that the word] “and plant” (Leviticus 19:23) – implies each one for itself. But the Halakha is not according to Rabbi Yehuda.
+והנוטע ברשות הרבים – for his own needs.
+והעובד כוכבים שנטע – in a field of an Israelite.
+והגזלן – [a robber] who stole a field and planted it and the owners despaired of it (i.e., of getting it back).
+והנוטע בספינה – even though it was not perforated if it is earthenware, because an earthenware utensil does not stand before the roots and they penetrate through the earthenware and absorb from the ground, but something of wood requires perforation.
+והעולה מאליו – and especially in the place of the settlement, but not in the place of forests and deserts.
+
+Mishnah 3
+
+אילן שנעקר – that the wind uprooted it or the river swept it away and brought it to another place.
+והסלע עמו – the dust/mud that is around the roots is called a clod, because it is made there as hard as a rock, and it states that if the if that dust/mud was with it and he added upon it dirt and it became rooted there in the land, we see if it (i.e., the fruit tree) can live from the dust/mud that comes with it without any other additional dust/mud [it is] like it is planted in its first place and it is exempt from Orlah, but if not, it is like a tree that grows on its own and is liable [for Orlah].
+זעזעתו המחרישה – the dust/mud is scattered and the roots are revealed.
+
+Mishnah 4
+
+ונשתייר בו שורש – it is attached to the ground and was not uprooted [completely].
+כמחט של מתוח – is our reading, meaning to say, the measurement of the thickness of the root is like the needle that the weavers stretch the cloth after he weaved it to stretch it out and to widen it.
+
+Mishnah 5
+
+ובו בריכה – it was the custom of those who work the ground that they dig a hole and take one shoot (especially of a fig-tree) from the tree and hide it in that hole and the root of that shoot comes out from other side and becomes a tree there and the head of the shoot remains attached to the tree. But the law of Orlah does not apply while it is still yet attached to the tree and absorbs from it, even though it also absorbs from the ground. But if the old tree is uprooted from the ground and it is found that all of its support and its absorbing is now from the young shoot.
+חזרה הזקנה להיות כבריכה – and both of them – the old [tree] and the young shoot- are as if they were planted now and we count for the three years from the time when the tree was uprooted.
+הבריכה שנה אחר שנה – after the first young shoot had grown, he took from it one young shoot and sunk it into the ground and he did this several times, one after another.
+מונה – [he counts it – the years of prohibition under the law of Orlah] for all of them from the time when the first young shoot broke off from the tree.
+ספוק גפנים – [the connection of grape vines (by training and engrafting)] – it is the manner of those who work the ground that they take a long vine-shoot from this grape-vine and stretch it to the grape-vine that is by its side and engraft the vine-shoot on to the grape-vine. That is what is called “engrafting,” and it is exempt from the laws of Orlah. But that which is taught in the Mishnah (Tractate Sotah, Chapter 8, Mishnah 2 and Tosefta Rosh Hashanah 1:4) – that all are the same are the ones who plant such a tree, who sink them into the ground, and who graft them – are liable for Orlah. There they are speaking about when he severs the vine-shoot from the vine or the young shoot from the tree and afterwards sinks them or engrafts them.
+מקום שכחה יפה מותר – if the vine-shoot that he sank in the grape-vine where the vine’s growth was healthy and it absorbs/sucks from the grape-vine from where it was taken, it is permitted and exempt from Orlah, but if the vine’s growth was poor, it is liable for Orlah, but the Halakha is not according to Rabbi Meir.
+והיא מלאה פירות – if he detached them immediately, they are permitted because they grew while permitted, but if he left them on the tree and they grew after they had been broken off and there isn't I the fruit that grew already by [one-] two-hundredth [part] to annul the supplement, it is prohibited for Orlah prohibits them until [one-] two-hundredth [part] growth. And the same law applies in an old tree that was uprooted and on it are fruits and he went back and replanted them.
+
+Mishnah 6
+
+שנתערבה בנטיעות – of permitted [saplings/plantings] and he doesn’t recognize the sapling of Orlah
+ושל כלאי הכרם – and of mixed seeds in a vineyard, as for example, if he transferred that which grows in a perforated pot (placed in the ground – which is legally like that which grows in the ground itself – see Mishnah Tractate Demai, Chapter 5, Mishnah 10) under one grape-vine and it was prohibited and he doesn’t recognize it amidst the rest of his grape-vines.
+הרי זה לא ילקט – for since he doesn’t recognize it as something prohibited, all of them are prohibited.
+אף יתכוין וילקט – for it is legal presumption that a person does not prohibit his vineyard through one sapling and we don’t suspect that perhaps he comes to combine the sapling ab initio. But even though that generally we don’t abolish a prohibition, ab initio, here is something that is not frequent, and we don’t make the decree. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 7
+
+ומי גפנים – the water the comes out from the grape-vines when we cut them, or the vine-shoots in the days of Nisan.
+וסמדר – [budding berries] is the flowering that from it comes out the half-ripe fruit/grapes. But the half-ripe fruit itself, everyone admits that it is fruit.
+מותרים בערלה – as it is written (Leviticus 19:23): “You shall regard its fruit as forbidden.” But these are not fruit.
+וברבעי – they are eaten in the fourth year outside of Jerusalem without redemption, as it is written (Leviticus 19:24): “[In the fourth year] all fruit shall be set aside for jubilation [before the LORD],” but these are not considered fruit.
+ובנזיר – the Nazirite is permitted to eat them, for concerning the Nazirite it is written (Numbers 6:3): “nor eat grapes fresh or dried” and these are not eatable.
+ואסורים באשרה – as it is written (Deuteronomy 13:18): “Let nothing that has been doomed stick to your hand [in order that the LORD may turn from His blazing anger and show you compassion],” and the Asherah is a tree that is worshipped.
+המעמיד בשרף הערלה – curdles cheese with the sap/resinous substances of the trees of Orlah/uncircumcised trees. Sap/resinous substance is called GUMA in the foreign tongue, and Rabbi Eliezer holds that the sap is fruit, whether the tree produces fruit or whether the tree does not produce fruit. But the Halakha is not according to either Rabbi Yosi or to Rabbi Eliezer.
+בשרף הפגיס – the sap that flows from fruit that have not fully ripened. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 8
+
+ענקוקלות – it is a the language of an abbreviation/Notarikon – grapes that were smitten before they had grown to one-third of the normal size, meaning to say that they were smitten before they brought forth a third of their growth.
+חרצנים – seeds withing the grapes.
+והזגים – the shells that are on the outside.
+תמד – that he placed water on the sediment or on the shells of grapes or on the husks or kernels of grapes and they have the taste of wine.
+והנץ שלהם – the flower that is on the protuberance on the blossom-end of the fruit.
+והגרעינין – the seed of each fruit, such as the seeds found within the dates and the olives and the peaches and similar things.
+אסורים בערלה – as it is written (Leviticus 19:23): “[you shall regard] its fruit [as forbidden],” what is secondary to its fruit..
+ומותרים ברבעי – fourth year’s fruit of young trees is not prohibited from deriving benefit from it but is eaten by its owners in Jerusalem like Second Tithe, and is not sanctified in the sanctity of Second Tithe, but rather it is a thing that appropriate for eating.
+נובלות – fruit that falls from the tree prior to the completion of its ripening.
+כולן אסורות – whether for Orlah, or for the fourth year’s fruit of young trees , whether for an Asherah or for a Nazirite.
+
+Mishnah 9
+
+נוטעים יחור של ערלה – for the tree is permitted to derive benefit [from it] but not the walnut, which is the fruit and it is prohibited to benefit [from it], and Rabbi Yosi admits that if he planted and sunk and grafted which is permitted, that both of these cause it to be permitted.
+בכפניות – a young shoot that has date-berries in its early stage while they are still berries in the budding stage are called כפניות/date-berries in its early stage. Rabbi Yosi, according to his rationale who stated that berries in the budding stage are forbidden because they are fruit. And the Halakha is according to him, for it is permitted to plant a young shoot of Orlah, but the Halakha is not like him that he prohibits date-berries in the budding stage.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+התרומה. עולין באחד ומאה – if a Seah of one of these fell in one-hundred Seah of non-consecrated produce, it is nullified, and it is permitted to foreigners (i.e., non-Kohanim); less than one-hundred, everything is prohibited to foreigners, and we derive it from what is written regarding the tithe of the tithe which the Levite owes to the Kohen (Numbers 18:29): “[You shall set aside all gifts due to the LORD from everything that is donated to you, from each thing its best portion,] the part thereof that is to be consecrated.” What was separated as the priest’s share from it, if it returned into it from his sanctified thing, that is ninety-nine [parts]. For from the one hundred that he separated out ten for a tithe, and from ten, one for the tithe from the tithe that the Levite owes to the Kohen.
+ומצטרפין זה עם זה – if one Seah fell from all of them to less than one-hundred parts of non-consecrated produce, It sanctifies them, and in this everyone admits that they combine, for they are one denomination and they are all called Terumah/heave offering. For regarding Hallah, It is written (Numbers 15:20): “you shall set aside a loaf as a gift,” and the First Fruits/Bikkurim are also called Terumah, as the Master stated (Deuteronomy 12:17): “or your contributions/ותרומת ידך – these are First Fruits/Bikkurim, as it is written regarding them (Deuteronomy 26:4): “The priest shall take the basket from you hand [and set it in front of the altar of the LORD your God].”
+וצריך להרים – [one must raise] the Seah that fell and to give it to the Kohen and the remainder is permitted to foreigners (i.e., non-Kohanim), and even though Orlah and mixed seeds in the vineyard are more stringent, there is no need to raise them, and the prohibition itself is nullified. The heave-offering/Terumah is different because it has owners (i.e., the Kohanim) and one must raise them up/separate them as an offering because of the injustice to the tribe of Levi, but in all other prohibitions where there is an injustice to the tribe of Levi does not belong for when they are abolished, there is no need to raise them/separate them as an offering.
+עולין באחד ומאתי' – regarding the heave offering, it is written "מלאה" (Exodus 22:28) “You shall not put off the skimming of the first yield of your vats. [You shall give Me the first-born of your sons],” and in the mixed seeds of the fields/כלאי הכרם, it is written "מלאה" (Deuteronomy 22:9): “[You shall not sow your vineyard with a second kind of seed,] else the crop – from the seed that you have sown [and the yield of the vineyard may not be used].” Just as [the word] "מלאה" that is stated further on (Deuteronomy 22:9) is offered up as we derive (Numbers 18:29): “the part thereof that is to be consecrated,” also here it is offered up, and because its prohibition is doubled for it is forbidden to derive benefit from it, they doubled its offering up, and it requires two-hundred [parts]. But Orlah we derive from Kilayim/the forbidden junction of heterogeneous animals by hybridization or by harnessing together, because it is prohibited to derive benefit like them.
+ומצטרפין זה עם זה – Orlah/Uncircumcised fruit of the first three years and mixed seeds of the field are combined together that fell into something permitted, they combine to prohibit something dry until two hundred, and in something moist in a pot which imparts flavor.
+אינן מצטרפין – even to prohibit the pot through the imparting of a flavor, since they are two entities, but if there in the pot [enough] to annul the flavor of the Orlah/uncircumcised fruit of the first three years on their own, and the flavor mixed seeds of the field on their own, everything is permitted.
+מצטרפין בנותן טעם – that requires a moist pot in order to the annul the flavor of both of them together.
+אבל לא לאסור – with something dry, for there is no need that there would be a permitted object of two hundred corresponding to both of them, but the Halakha is according to the first Tanna/teacher.
+
+Mishnah 2
+
+התרומה מעלה את הערלה – combines with the non-consecrated produce to nullify the Orlah, and similarly, the Orlah combines with the non-consecrated produce to nullify the heave-offering/Terumah.
+שנפלה למאה – not exactly one-hundred, but less than one hundred for it if was actually one-hundred, it would raises it and not require combination, but this is how it should be read: Terumah/heave-offering that fell into non-consecrated produce and everything became one-hundred.
+ואח"כ נפלו שלשה קבין של ערלה – [and afterwards, three kabs/one-half a Seah of Orlah fell into it] – the anonymous Mishnah is according to Rabbi Yehoshua who stated in the first chapter of [Tractate] Terumot (Actually it is not in found in the first chapter, but rather, it is in the fourth chapter of Tractate Terumot, Mishnah 7). Therefore, when a Seah of Terumah fell into ninety-nine parts of unconsecrated produce, and then afterwards three Kabs (i.e., one half-a Seah) of Orlah fell there and combined with the unconsecrated produce, there were found there ninety-nine and another three kabs of unconsecrated produce, the Seah of heave-offering is nullified in one-hundred and a bit more. Alternatively, we have found to establish it according to Rabbi Eliezer (also quoted in Tractate Terumot, Chapter Four, Mishnah 7 who said one and one-hundred) and the Halakha is according to him who stated that Terumah raises up with one and one-hundred, such as the example where a Seah of Terumah that fell into ninety-nine Seah and one-half a Seah of unconsecrated produce, and these three Kab of Orlah – which is one-half of a Seah – combines with the Hullin/unconsecrated produce to complete the measurement of one hundred of unconsecrated produce so that it can be neutralized in one hundred and one.
+
+והערלה את התרומה – that the three Kabs of Orlah/uncircumcised fruit of the first three years which is one-half of a Seah combined with the unconsecrated produce to annul the Seah of Terumah in one and one-hundred, for when the Seah [of Terumah] fell into the ninty-nine and one -half, they were forbidden, and when once again fell there three Kabs of Orlah/uncircumcised fruit of the first three years, or mixed seeds of the field, they were permitted.
+
+Mishnah 3
+
+והערלה את הערלה – one must state that one of them is the fourth year’s fruit of a young tree/נטע רבעי which are two designations, for it is impossible for a prohibition from one designation which would annul part of it to part of it and the Tanna/teacher calls the fourth year’s fruit of a young tree [by the designation of] Orlah, for it comes from the Orlah, and for this reason it teaches, that “Orlah [fruit] neutralizes other Orlah [fruit], and it doesn’t teach that Kilayim (mixed seeds from the field) neutralizes Kilayim, for Kilayim does not have two names like there is with Orlah.
+שנפלה למאתים – not into two-hundred exactly, for if it was actually two hundred, it would not require combination, and when a Seah of Orlah fell into one-hundred and ninety-nine parts of permitted frut, they became prohibited, and when he returned and fell a Seah and a bit more of Kilaym, it combines with the one-hundred and ninety-nine to annul the Orlah, and similarly, the Orlah combines with the one-hundred and ninety-nine to annul the Seah and a bit more of mixed seeds of the vineyard/Kilei HaKerem, and this is like Rabbi Yehoshua who holds that Orlah is annulled with two-hundred and a bit more, like Terumah with one-hundred and a bit more; therefore, a Seah of Kilayim is annulled in one-hundred and ninety-nine and a bit more and the extra bit is annulled in a Seah which is missing something. And similarly, also, if there fell there a Seah and a bit more of fourth year fruit of a young tree, it combines with the one-hundred and ninety-nine parts to annul the Seah of Orlah that fell, and prohibited everything, and similarly, a Seah of Orlah combines with the one-hundred and ninety-nine parts of permitted [produce] to annul the Seah and more of the fourth year fruits that fell in at the end.
+
+Mishnah 4
+
+כל המחמץ והמתבל וכו' – this is how it should be read: whosoever leavens or seasons with forbidden fruit from the first three years (i.e., Orlah) or with mixed seeds of a vineyard is forbidden.
+והמדמע בתרומה – and/or who mixes unconsecrated produce (and wine or oil) with heave-offering [in proportions to make the whole prohibited to foreigners (i.e., non-Kohanim) (or, more generally, mixing secular with sacred things)]. Whomever leavens the started dough, with apples or with the sediments of wine of Orlah or with the mixed seeds of a vineyard or of Orlah, it is prohibited, and does not neutralize in one in two hundred. And similarly, with Terumah, since the started dough of unconsecrated produce had fermented with the leaven of heave offering and the pot of unconsecrated produce had become seasoned with the spices of heave -offering and all of it became a mixture of secular with sacred things, and is forbidden to foreigners (i.e., non-Kohanim) and isn’t neutralized by one in one hundred.
+בית שמאי אומרים אף מטמא – impure leaven that fermented pure started dough, or impure spices that seasoned a ritually pure pot, even though that there isn’t in the leaven or the spices like an egg’s bulk which is the measurement of ritually defiled food-stuffs, the started dough is defiled and the pot is defiled.
+ובה"א עד שיהא בו כביצה – for food does not defile that is less than an egg’s bulk, it does not make a difference whether it is leaven and spices or other food-stuffs.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+ולמה אמרו – like in what did they state, meaning to say in which matter did they state that one who ferments unconsecrated produce in leaven of heave-offering/Terumah and one who seasons pots of unconsecrated produce in spices of heave-offering, and one who mixes secular with sacred things who combines [and who cooks] unconsecrated produce with heave-offering together – that we follow everything stringently and he answers with one kind of produce mixed with produce of its same kind. And in what did they state that sometimes they are lenient and sometimes strict? This is with one kind of produce mixed with something unlike it (i.e., of a different kind). And it explains – how is one to be stringent? Leaven of heave-offering of wheat that fell into started dough of unconsecrated wheat, which is one kind of produce mixed with produce of its same kind. It prohibits imparting a flavor even with more than one hundred [parts], but until one hundred [parts], it prohibits even without imparting a flavor.
+
+Mishnah 7
+
+גריסין – of beans of heave-offering/Terumah that were cooked with lentils of unconsecrated produce, and they imparted a flavor; the taste is not annulled even in mor than one-hundred, and not with the taste of even less than one-hundred is permitted. For that we require one hundred, this is explicitly, wheat with wheat, which is one kind [of produce] mixed with [produce] of the same kind. And they used a Scriptural text of (Numbers 18:29) את מקדשו ממנו/”the part thereof that is to be consecrated” as a support. What you raise from it, if it fell into it, you sanctify it, and this is one kind [of produce] mixed with [produce] of the same kind.
+
+Mishnah 8
+
+ויש בו כדי לחמץ אסור – surely it comes to tell us that we don’t say, for since that without this prohibited leaven [of Terumah or mixed seeds of the vineyard] that the started dough would leaven through the permitted leaven that fell in it first, and we shouldn’t worry about prohibited leaven.
+
+Mishnah 9
+
+ור"ש מתיר – in the first clause [of the Mishnah], Rabbi Shimon did not dispute since the leaven of heave-offering fell prior to the leavening of the unconsecrated produce. For it hurries to leaven through the leaven of heave-offering, but in the concluding clause [of the Mishnah], since it already became leavened in the unconsecrated produce. For when it Terumah/heave-offering falls, it does nothing other than disqualify/make it unfit, but the Rabbis hold that even though in general, when it gives it a bad taste, it is permissible, but it is different here as it makes it appropriate to leaven other pieces of started dough, and the Halakha is according to the Sages.
+
+Mishnah 10
+
+תבלין שנים וג' שמות – three prohibited things are divided one from another, they are called three [different] types , such as peppers of Orlah/prohibited fruit of the first three years, or of a tree worshipped as an idol/Asherah or of a heave-offering/Terumah.
+אסור ומצטרפין – meaning to say that they combine together to prohibit the cooked food that was seasoned by them.
+או שני מינים משם אחד – such as an Arabic spice plant/ginger and pepper, and both are Orlah, or both are Terumah, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 11
+
+אחר אחרון אני בא – if the leaven of Terumah/heave offering fell last, the entire started dough becomes something that secular and holy things are mixed together, and if something unconsecrated/secular fell in last, everything is permitted, for the last thing is what makes the leavening, for Rabbi Eliezer that permits when that of unconsecrated/secular fell in last, that is specifically when it came first and removed that which is prohibited. And even though that it הועיל a pit that it assists the last that is permitted to complete the leavening. Nevertheless, the taste is made null and it doesn’t come back and get stirred up. But if he didn’t come and remove the prohibited substance and it becomes leavened through both, it is prohibited, for Rabbi Eliezer holds that both this and that causes the prohibition.
+לעולם אינו אוסר עד שיהא בו כדי לחמץ – for each of them causes that which is permitted, and the Halakha is according to the Sages.
+
+Mishnah 12
+
+
+
+Mishnah 13
+
+כלים שסכן – such as foot-coverings/shoes and other utensils of leather that he greased with oil in order to soften them.
+וחזר וסכן אותן בשמן טהור – after the first oil had dried up, and he immersed the utensil that had been defiled in impure/unclean oil, he once again greased it in pure/clean oil and when he uses the utensil, the oil escape outside.
+אחר ראשון אני בא – for Rabbi Eliezer held that the first greasing of oil had escaped outside.
+וחכמים אומרים אחר אחרון – for they (i.e., the Sages) hold that the latter/concluding [greasing] escapes, and the Halakha is according to the Sages.
+
+Mishnah 14
+
+אסור לזרים – The Rabbis according to their reasoning who stated above (see Mishnah 10 of this chapter) that spices of two or three types combine to forbid the thing that had been seasoned.
+ומותר לכהנים – for heave-offering/Terumah is permitted to them, but there isn’t in mixed seeds of a vineyard enough to leaven.
+ר"ש מתיר זרים – according to his reasoning that he said that two or three types from one species do not combine.
+
+Mishnah 15
+
+תבלין של תרומה ושל כלאי הכרם – in this also, the Rabbis are according to their reasoning and Rabbi Shimon according to his reasoning, and the law of spices is like the law of leaven.
+
+Mishnah 16
+
+חתיכה של קדשי קדשים – which is forbidden to foreigners (i.e., non-Kohanim) but permitted to Kohanim.
+ושל פגול. ושל נותר. ושל טמא – that are forbidden whether to foreigners or to Kohanim.
+שנתבשלו עם החתיכות – of non-dedicated produce, and there is in the non-dedicated produce to nullify that of the [meat of the] Holy of Holies by themselves, or that of a sacrifice rejected in consequence of an improper intention in the mind of the officiating priest or that of a remnant and that which is ritually impure on their own.
+אסור לזרים – the Rabbis according to their reasoning who stated that two or three types [from one species] combine to prohibit it.
+ר"ש מתיר לזרים – according to his reasoning who stated that two or three types [from one species] [do not] combine.
+
+Mishnah 17
+
+בשר קדשי קדשים – it is forbidden to foreigners (i.e., non-Kohanim), even those who are pure. The meat of lesser Holy Things is permitted to pure foreigners but is forbidden to impure foreigners, and it was cooked with meat eaten for satisfying the appetite (i.e., secular meal of meat as opposed to sacrificial meals), unconsecrated meat is permitted even to those [foreigners] who are impure, and there is within it enough to nullify each person on his own, and it combines to prohibit to those who are ritually impure, even according to Rabbi Shimon for the [meat] of the Holy of Holies and the lesser Holy things are one type, as we stated above (see Mishnah 1 of this chapter) regarding Terumah and Hallah and First Fruits. And they are permitted to ritually pure foreigners (i.e., non-Kohanim) even according to the Rabbis for the [meat of] the Holy of Holies has nothing in them to prohibit [their use].
+
+Chapter 3
+
+
+
+Mishnah 1
+
+בגד שצבאו בקליפי ערלה – such as the husks/peelings of nuts and pomegranates, for the husks/peelings are also prohibited to derive benefit [from them] as we expound (Talmud Berakhot 36b): “[When you enter the land and plant any tree for food, you shall regard] its fruit [as forbidden/to be uncircumcised]” (Leviticus 19:23), that which is secondary to its fruit.
+ידלק – for it is forbidden to [derive] benefit, as it is written (Leviticus 19:23): “you shall regard its fruit as uncircumcised”, that you shall not benefit, and not dye nor kindle with a candle with it.
+כולם ידלקו – Rabbi Meir, according to his reasoning that he stated further on (see Mishnah 7 of this chapter): “what normally is counted [when being sold] renders [other food mixed with it] sanctified (forbidden, so that all of the food in the mixture must be burned), and clothing that was dyed that was normally counted [when being sold].
+וחכ"א יעלה באחד ומאתים – according to their reasoning as they say further on in our chapter (see Mishnah 7)only six foods render [other foods] sanctified. And the Halakha is according to the Sages.
+
+Mishnah 2
+
+מלא הסיט – it is according to the suspension between the fore-arm to the finger – all what he is able to widen it, and the suspension that is between the thumb to the finger, all that he one is able to widen it, which is a double “sit” (the double size of the “sit” – the distance between the tip of the thumb and that of the index finger when held apart, or between the root of the thumb and the tip of the index finger, when the former is leaning against the latter – see also Tractate Shabbat, Chapter 13, Mishnah 4), because it is double from what lies between the forearm and the finger. And within the distance of a “sit” is an important measurement for prohibition. Therefore, when they have weaved in the cloth, and it is not known which it is, Rabbi Meir states, according to his reasoning, that it (i.e., the entire cloth) should be burned, and the Sages state that it is neutralized in one and two-hundred , according to their reasoning as seen in the dispute of above (see Mishnah 1 of this chapter).
+
+Mishnah 3
+
+מצמר הבכור – and it is prohibited to shear the first born [sheep], as it states (Deuteronomy 15:19): “or shear your firstling sheep,” and it is speaking about a first born with a defect, and for this reason, it requires the distance of the breadth between the tip of the thumb and of the index finger when held apart, for had it been a simple firstling, they are sanctified, as it is taught (in this Mishnah): [hair from other] Holy Things, it renders sanctified [prohibited] in any quantity whatsoever [even less than a “sit’s” length].
+משער הנזיר – and its hair is prohibited [to derive] benefit from it, as it states (Numbers 6:5): “it shall remain consecrated,… the hair of his head being left to grow untrimmed;” the growth of his hair will be holy.
+ופטר חמור – after breaking the neck of the heifer (see Deuteronomy 21:4), all the world admits that it is prohibited to [derive from it] benefit for we draw a conclusion by analogy of "עריפה עריפה" from the heifer whose neck was broken (Deuteronomy 21:6).
+בשק – concerning the wool, it teaches [in the Mishnah] the cloth, and concerning the hair, it teaches [in the Mishnah], sack, for this is the [normal] manner.
+
+Mishnah 4
+
+ידלק – the additional value of the wood in the cooked food, and similarly in the bread.
+יעלה בא' ומאתים – and in this Rabbi Meir admits this is not from the ten important things that Rabbi Meir considers that we sanctify [and forbidden – so that all of the food in the mixture must be burned], as is proved in the Jerusalem Talmud.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+חבילי תלתן – a bundle is not less than twenty-five bunches.
+נתערבו באחרים – we have the reading of נתערבו באחרים/they were mixed with other [permitted bunches] but not others with others, but if we had that reading (i.e., אחרים באחרים/others with others), one must say that those others were combined with others that was only one that was doubtful, and it comes to teach us that even though there are two fenugreek, it is prohibited.
+כולם ידלקו – and that we don’t say that all of them should be sold except for the value of that [volume] which is prohibited in them, as stated by Rabbi Shimon ben Gamaliel in the [concluding] chapter (five) of [Tractate] Avodah Zarah (see Mishnah 10) concerning libation wine because here we are concerned with all of it, lest an idolater return and sell it to an Israelite, what he cannot do with libation wine, for we should not be concerned with this.
+
+Mishnah 7
+
+שדרכו למנות – for a person does not sell them other than by number, because of their importance.
+פרך ובדן – these are names of places. But I heard that the nuts of Perekh are nuts whose husks/rinds are soft and peeled.
+חלפי תרדין – leaves from the side of the species of beet.
+קלסי כרוב – cabbage stalks in the Land of Israel which are large and good.
+של בעה"ב – which are large but of small bakers.
+הראוי לערלה – such as nuts and pomegranates and closed (earthen) wine jugs.
+הראוי לכלאי הכרם – such as beet shoots and cabbage stalks and Greek gourds, but the Halakha is not according to Rabbi Meir nor according to Rabbi Akiva.
+
+Mishnah 8
+
+נתפצעו האגוזים – We have the reading, “crushed nuts” and we don’t have the reading, “How?” And our Mishnah comes to teach us that specifically whole are not nullified but not broken or crushed.
+נתפרסו הככרות – this anonymous teaching is according to Rabbi Akiva, and the Halakha is according to him.
+
+Mishnah 9
+
+ספק ערלה – such as an idolater who has plants of Orlah in his garden, and in his hand are fruit and it is not known if they are of Orlah or something older (i.e., past the fourth year).
+בארץ ישראל – that it is doubtfully from the Torah, for stringency.
+בסוריא מותר – because it is the conquest of an individual (i.e., David – and not a national conquest – so as to give the land the sacred character of the land of Israel – see Talmud Gittin 8b), and they were stringent with it somewhat.
+ובחוצה לארץ יורד ולוקט – in the midst of the garden and he purchases from the idolater from that which he harvested already, just as long as he doesn’t see him harvesting.
+ובחו"ל יורד ולוקט – the idolater goes down and harvests in the presence of the Israelite, and the Israelite purchases it from him, as long is the Israelite does not harvest it by [his own] hand.
+בכל מקום – and even in the Diaspora, as it is written (Leviticus 23:14 – though the text itself has a printing error in listing chapter 24): “You shall eat no bread or parched grain or fresh ears…in all your settlements.”
+והערלה הלכה – a usage dating from Moses as delivered from Sinai/a traditional interpretation of a written law, that it is forbidden outside the Land [of Israel] and nevertheless if there is a doubt [regarding it], it is permitted, for such was stated that a usage dating from Moses as delivered from Sinai, that a doubt regarding it will be permitted outside the Land [of Israel].
+והכלאים מדברי סופרים – especially mixed seeds from the vineyard, since in the Land [of Israel] they are strict and prohibit [deriving from it] benefit from the Torah; outside the Land [of Israel], the Rabbis decreed regarding this. But mixed seeds that are in the Land [of Israel] they permitted in deriving benefit; outside the Land [of Israel] the Rabbis did not decree regarding them. But the grafting of the tree is forbidden outside the Land [of Israel] from the Torah, as it is written (Leviticus 19:19): “[You shall observe My laws.] You shall not let your cattle mate with a different kind; you shall not sow your field with two kinds of seed.” Just as your cattle with mating, so your seed with grafting; just as your cattle whether in the Land [of Israel] or outside the Land [of Israel], even your field with regard to grafting, whether in the Land [of Israel] or outside the Land [of Israel].
\ No newline at end of file
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+Bartenura on Mishnah Orlah
+ברטנורא על משנה ערלה
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה ערלה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הנוטע לסייג.</b> שיהיה האילן גדר לכרם:
+<b>ולקורות.</b> לגדל עצים לעשות מהן קורות לבנין, ואין עיקר נטיעתו לאכול הפירות:
+<b>פטור מן הערלה.</b> דכתיב (ויקרא י״ט:כ״ג) ונטעתם כל עץ מאכל את שהוא למאכל חייב, לסייג ולקורות ולעצים פטור:
+<b>הפנימי למאכל.</b> נתכוין שיחור פנימי יהיה למאכל ויחור החיצון לסייג אע״פ שהכל אילן אחד החיצון פטור: ואין הלכה כרבי יוסי:
+
+Mishnah 2
+
+<b>ומצאו נטוע.</b> פטור. דכתיב (שם) כי תבואו אל הארץ ונטעתם, פרט לנטעו עובד כוכבים עד שלא באו לארץ:
+<b>נטעו.</b> בין ישראל בין עובדי כוכבים לאחר שבאו לארץ, אע״פ שלא כבשו ישראל את הארץ חייב דכתיב (שם) כל עץ בין נטעו ישראל בין נטעו עובד כוכבים:
+<b>הנוטע לרבים.</b> שנטע ברשותו לצורך רבים:
+<b>חייב.</b> דכתיב (שם) יהיה לכם ערלים להביא הנטוע לרבים:
+<b>ורבי יהודה פוטר.</b> סבר ונטעתם נמי משמע לרבים ואין רבוי אחר רבוי אלא למעט. ורבנן סברי ונטעתם כל אחד לעצמו משמע. ואין הלכה כר׳ יהודה:
+<b>והנוטע ברשות הרבים.</b> לצורך עצמו:
+<b>והעובד כוכבים שנטע.</b> בשדה של ישראל:
+<b>והגזלן.</b> שגזל קרקע ונטעה, ונתיאשו הבעלים ממנה:
+<b>והנוטע בספינה.</b> אע״פ שאינה נקובה, אם היא של חרס לפי שאין כלי חרס עומד בפני השרשים והן מפעפעין דרך החרס ויונקים מן הקרקע. אבל של עץ בעי נקיבה:
+<b>והעולה מאליו.</b> ודוקא במקום ישוב, אבל במקום יערים ומדברות לא:
+
+Mishnah 3
+
+<b>אילן שנעקר.</b> שעקרתו הרוח או שטפו נהר והוליכו למקום אחר:
+<b>והסלע עמו.</b> העפר שסביב השרשים קרוי סלע. לפי שהוא נעשה שם קשה כסלע. וקאמר שאם היה אותו עפר עמו והוסיף עליו עפר ונשרש שם בארץ רואים, אם יכול לחיות מן העפר שבא עמו בלא תוספת עפר אחר, [הרי] הוא כנטוע במקומו הראשון ופטור מן הערלה. ואם לאו הרי הוא כאילן העולה מאליו וחייב:
+<b>זעזעתו המחרישה.</b> ונתפזר ממנו העפר ונתגלו השרשים:
+
+Mishnah 4
+
+<b>ונשתייר בו שורש.</b> מחובר לקרקע שלא נעקר:
+<b>כמחט של מתוח.</b> גרסינן, כלומר שיעור עובי השורש כמחט שהאורגים מותחים בו הבגד, אחר שארגוהו, להפשיטו ולהרחיבו:
+
+Mishnah 5
+
+<b>ובו בריכה.</b> מנהג עובדי אדמה שחופרים גומא ולוקחים יחור אחד מן האילן וטומנין אותו באותו גומא ויוצא שורש היחור מצד אחר ונעשה שם אילן, וראש היחור נשאר מחובר באילן. ואין דין ערלה נוהג בו בעודו מחובר לאילן ויונק ממנו אע״פ שהוא יונק גם מן הקרקע. ואם נעקר אילן הזקן מן הקרקע ונמצא שכל חיותו ויניקתו עתה מן הבריכה:
+<b>חזרה הזקנה להיות כבריכה.</b> ושניהם, הזקנה והבריכה הוו כאילו נטעו, עתה ומונים להם שלש שנים משעה שנעקר האילן:
+<b>הבריכה שנה אחר שנה.</b> לאחר שהגדילה בריכה ראשונה לקח ממנו יחור והבריכו בארץ וכן עשה כמה פעמים זה אחר זה:
+<b>מונה.</b> לכולן שני ערלה משנפסקה הבריכה הראשונה מן האילן:
+<b>ספוק גפנים.</b> דרך עובדי אדמה שלוקחים זמורה ארוכה מגפן זו ומושכים אותה לגפן שבצדה ומרכיבין הזמורה בגפן וזהו הנקרא ספוק ופטור מן הערלה. והא דתנן א׳ הנוטע וא׳ המבריך וא׳ המרכיב חייב בערלה, התם מיירי כשחתך הזמורה מן הגפן, או היחור מן האילן ואח״כ הבריכן או הרכיבן:
+<b>מקום שכחה יפה מותר.</b> אם הזמורה שהבריכוה בגפן כוחה יפה וינקה מן הגפן אשר ממנה לוקחה, מותר ופטורה מן הערלה. ואם כחה רע חייבת בערלה. ואין הלכה כרבי מאיר:
+<b>והיא מלאה פירות.</b> אם תלשן מיד, הן מותרין מפני שגדלו בהיתר. ואם הניחן באילן וגדלו לאחר שנפסקה ואין בפירות שגדלו כבר מאתים לבטל התוספת, אסור, דערלה אוסרת עד מאתים. והוא הדין באילן זקן שנעקר ובו פירות, וחזר ושתלו:
+
+Mishnah 6
+
+<b>שנתערבה בנטיעות.</b> של היתר, ואינו מכיר הנטיעה של ערלה:
+<b>ושל כלאי הכרם.</b> כגון שהעביר עציץ נקוב תחת גפן אחת ונאסרה, ואינו מכירה בין שאר גפנים:
+<b>הרי זה לא ילקוט.</b> דכיון שאינו מכיר אותה של איסור כולן אסורות:
+<b>אף יתכוין וילקוט.</b> דחזקה אין אדם אוסר כרמו בנטיעה אחת ולא חיישינן דלמא אתי לערב הנטיעה לכתחילה. ואף על גב דבעלמא אין מבטלין איסור לכתחלה הכא מלתא דלא שכיחא היא ולא גזור. ואין הלכה כר׳ יוסי:
+
+Mishnah 7
+
+<b>ומי גפנים.</b> המים היוצאים מן הגפנים כשחותכים אותם או את הזמורות בימי ניסן:
+<b>הסמדר.</b> הוא הפרח שממנו יצא הבוסר. אבל הבוסר עצמו הכל מודים שהוא פרי:
+<b>מותרים בערלה.</b> דכתיב (ויקרא י״ט:כ״ג) וערלתם ערלתו את פריו והני לאו פרי נינהו:
+<b>וברבעי.</b> נאכלין בשנה רביעית חוץ לירושלים בלא פדיון דיהיה כל פריו קדש הלולים כתיב (שם) והני לא הוי פרי:
+<b>ובנזיר.</b> מותר הנזיר לאכלם דבנזיר כתיב (במדבר ו) לא יאכל והני לאו בני אכילה נינהו:
+<b>ואסורים באשרה.</b> דכתיב (דברים י״ג:י״ח) ולא ידבק בידך מאומה מן החרם ואשרה הוא אילן הנעבד:
+<b>המעמיד בשרף הערלה.</b> המעמיד גבינה בשרף הנוטף מעצי ערלה: <b>שרף</b> גומ״א בלע״ז. וסבר רבי אליעזר דשרף הוי פרי, בין באילן העושה פירות בין באילן שאינו עושה פירות. ואין הלכה כר׳ יוסי ולא כר׳ אליעזר:
+<b>בשרף הפגים.</b> שרף הנוטף מן הפירות שלא בשלו כל צרכן. והלכה כרבי יהושע:
+
+Mishnah 8
+
+<b>ענקוקלות.</b> לשון נוטריקון ענבים דלקו תלת. כלומר שלקו קודם שהביאו שליש בישולן:
+<b>החרצנים.</b> גרעינים שבתוך הענבים:
+<b>והזגים.</b> הקליפות שבחוץ:
+<b>והתמד.</b> שנתן מים על גבי שמרים או על גבי החרצנים והזגין, ויש בהם טעם יין:
+<b>והנץ שלהן.</b> פרח שעל גבי הפטמא:
+<b>והגרעינין.</b> גרעין של כל פרי כגון הגרעינים הנמצאים בתוך התמרים והזיתים והאפרסקים, וכיוצא בהן:
+<b>אסורים בערלה.</b> דכתיב (ויקרא יט) את פריו את הטפל לפריו:
+<b>ומותרים ברבעי.</b> שנטע רבעי אינו אסור בהנאה, אלא נאכל לבעלים בירושלים כמעשר שני. ואין מתקדש בקדושת מעשר שני אלא דבר הראוי לאכילה:
+<b>נובלות.</b> פירות הנושרים מן האילן קודם גמר בישולן:
+<b>כולן אסורות.</b> בין בערלה בין ברבעי בין באשרה בין בנזיר:
+
+Mishnah 9
+
+<b>נוטעים יחור של ערלה.</b> שהעץ מותר בהנאה. אבל לא האגוז שהוא פרי ואסור בהנאה. ומודה רבי יוסי שאם נטע והבריך והרכיב שהוא מותר דזה וזה גורם מותר:
+<b>בכפניות.</b> יחור שיש בו כפניות, תמרים בעודן סמדר נקראים כפניות רבי יוסי לטעמיה דאמר הסמדר אסור מפני שהוא פרי. והלכה כמותו דמותר ליטע יחור של ערלה ואין הלכה כמותו שאוסר בכפניות:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>התרומה.</b> עולין באחד ומאה. אם נפלה סאה אחת מאלו במאה סאין של חולין בטלה ומותרים לזרים. בפחות ממאה, הכל אסור לזרים. ומפקינן לה מדכתיב גבי תרומת מעשר (במדבר י״ח:כ״ט) את מקדשו ממנו מה שהורם ממנו אם חזר לתוכו מקדשו דהיינו צ״ט דממאה הפריש עשרה למעשר ומעשרה אחת לתרומת מעשר:
+<b>ומצטרפין זה עם זה.</b> אם נפלה סאה אחת מכולן לפחות ממאה חולין מקדשתן. ובהא מודו כולי עלמא דמצטרפין, דשם אחד נינהו וכולהו מקריין תרומה דבחלה כתיב (שם טו) חלה תרימו תרומה ובכורים נמי אקרו תרומה דאמר מר ותרומת ידך אלו בכורים דכתיב בהו (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:
+<b>וצריך להרים.</b> הסאה שנפלה ולתת אותה לכהן, והשאר מותר לזרים. ואע״ג דבערלה וכלאי הכרם דחמירי טפי א״צ להרים והאיסור עצמו בטל שאני תרומה דיש לה בעלים וצריך להרים מפני גזל השבט אבל בכל שאר איסורים דלא שייך בהו דין גזל כשהן מתבטלין א״צ להרים:
+<b>עולין באחד ומאתים.</b> דגבי תרומה כתיב מלאה, (שמות כ״ב:כ״ח) מלאתך ודמעך לא תאחר, ובכלאי הכרם כתיב מלאה (דברים כ״ב:ט׳) פן תקדש המלאה מה מלאה האמור להלן עולה, כדילפינן מאת מקדשו ממנו, אף כאן עולה. ולפי שכפל אסורו שהוא אסור בהנאה כפלו עלייתו וצריך מאתים. וערלה ילפינן לה מכלאים לפי שהיא אסורה בהנאה כמותן:
+<b>ומצטרפין זה עם זה.</b> ערלה וכלאי הכרם מעורבין יחד שנפלו לתוך היתר, מצטרפין לאסור ביבש עד מאתים, ובלח בקדרה בנותן טעם:
+<b>אינן מצטרפין.</b> אפילו לאסור הקדרה בנותן טעם, כיון דשני שמות נינהו. אלא אם יש בקדרה לבטל טעם הערלה בפני עצמן, וטעם כלאי הכרם בפני עצמן, הכל מותר:
+<b>מצטרפין בנותן טעם.</b> שצריך בקדרה בלח כדי לבטל טעם שתיהן יחד:
+<b>אבל לא לאסור.</b> ביבש, שא״צ שיהיה בהיתר מאתים כנגד שתיהן. והלכה כת״ק:
+
+Mishnah 2
+
+<b>התרומה מעלה את הערלה.</b> מצטרפת עם החולין לבטל את הערלה. וכן הערלה מצטרפת עם החולין לבטל את התרומה:
+<b>שנפלה למאה.</b> לאו דוקא מאה אלא פחות ממאה, דאילו מאה ממש עולה ולא בעי צירוף אלא ה״ק התרומה שנפלה לחולין ונעשה הכל מאה:
+<b>ואח״כ נפלו שלשה קבין של ערלה.</b> סתם מתניתין כר׳ יהושע דאמר בפ״ק דתרומות דתרומה עולה במאה ועוד הלכך כשנפלה סאה של תרומה לצ״ט של חולין, וחזרו ונפלו שם שלשה קבין של ערלה ומצטרפין עם החולין, שנמצאו שם צ״ט ועוד שלשה קבין חולין, הרי סאה של תרומה בטלה במאה ועוד. אי נמי מצינן לאוקמה כר׳ אליעזר דהלכתא כוותיה דאמר תרומה עולה באחד ומאה וכגון שנפלה סאה של תרומה לתוך צ״ט סאין וחצי סאה של חולין ושלשה קבין הללו של ערלה שהוא חצי סאה מצטרפין עם החולין להשלים לשיעור מאה של חולין כדי שתעלה באחד ומאה:
+<b>זו היא שהתרומה מעלה את הערלה.</b> שאותה סאה של תרומה נצטרפה עם החולין להשלים מאתים חצאי סאין, להעלות שלשה קבין של ערלה באחד ומאתים:
+<b>והערלה את התרומה.</b> דשלשה קבין של ערלה שהן חצי סאה, נצטרפו עם החולין לבטל סאה של תרומה באחד ומאה. דכשנפלה סאה לתוך צ״ט וחצי נאסרו, וכשחזר ונפל שם שלשה קבין ערלה או כלאים, הותרו:
+
+Mishnah 3
+
+<b>והערלה את הערלה.</b> צריך לומר דאחד מהם נטע רבעי שהם שני שמות, דאי אפשר לאיסור של שם א׳ שיהיה מבטל קצתו לקצתו. וקרי תנא לנטע רבעי ערלה שמן הערלה הוא בא. ולהכי קתני הערלה את הערלה ולא קתני הכלאים את הכלאים שאין בכלאים שני שמות כמו שיש בערלה:
+<b>שנפלה למאתים.</b> לאו למאתים דוקא דאילו מאתים ממש לא בעי צירוף. וכשנפלה סאה ערלה לתוך קצ״ט של היתר נאסרו וכשחזר ונפל שם סאה ועוד של כלאים מצטרפים עם הקצ״ט לבטל הערלה. וכן הערלה מצטרפת עם הקצ״ט לבטל סאה ועוד של כלאי הכרם. והיינו כרבי יהושע דאית ליה דערלה בטלה במאתים ועוד כמו תרומה במאה ועוד, הלכך סאה של כלאים בטלה בקצ״ט ומשהו והעוד בטל בסאה חסר משהו. וכן נמי אם נפל שם סאה ועוד של נטע רבעי, מצטרפין עם הקצ״ט לבטל את הסאה של ערלה שנפלה, ואסרה הכל, וכן סאה של ערלה מצטרפת עם הקצ״ט של היתר לבטל סאה ועוד של נטע רבעי שנפלו באחרונה:
+
+Mishnah 4
+
+<b>כל המחמץ והמתבל וכו׳</b> הכי קאמר כל המחמץ והמתבל בערלה ובכלאי הכרם אסור:
+<b>והמדמע בתרומה.</b> המחמץ את העיסה בתפוחים או בשמרי יין של ערלה ושל כלאי הכרם. והמתבל את הקדרה בתבלין של כלאי הכרם או של ערלה אסור ואין עולין באחד ומאתים. וכן בתרומה כיון שהחמיצה עיסה של חולין בשאור של תרומה ונתבלה קדרה של חולין בתבלין של תרומה נעשה הכל מדומע ואסור לזרים ואינו עולה באחד ומאה:
+<b>בית שמאי אומרים אף מטמא.</b> שאור טמא שהחמיץ עיסה טהורה או תבלין טמאין שתבלו קדרה טהורה. אף על פי שאין בשאור או בתבלין כביצה שהוא שעור טומאת אוכלין נטמאת העיסה ונטמאת הקדרה:
+<b>ובית הלל אומרים עד שיהא בו כביצה.</b> דאין אוכל מטמא פחות מכביצה לא שנא שאור ותבלין ולא שנא שאר אוכלין:
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+ולמה אמרו. כמו ובמה אמרו. כלומר באיזה ענין אמרו שהמחמץ חולין בשאור של תרומה, והמתבל קדרת חולין בתבלין של תרומה והמדמע שמערב [ומבשל] חולין ותרומה יחד שאנו הולכים הכל להחמיר ומשני מין במינו. ובמה אמרו פעמים להקל ופעמים להחמיר, במין שנתערב עם שאינו מינו. ומפרש, להחמיר כיצד שאור של תרומת חטין שנפל לתוך עיסת חטין של חולין דהיינו מין במינו אוסר בנותן טעם אפילו יותר ממאה. ועד מאה אוסר אפילו בלא נתינת טעם:
+
+Mishnah 7
+
+<b>גריסין.</b> של פול של תרומה, שנתבשלו עם עדשים של חולין ונתנו בהם טעם טעמא לא בטיל אפילו ביותר ממאה. ובלא טעם אפילו בפחות ממאה שרי דהא דבעינן מאה היינו דוקא חטים בחטים דהוי מין במינו דאסמכוה אקרא את מקדשו ממנו מה שאתה מרים ממנו אם נפל לתוכו מקדשו וזהו מין במינו:
+
+Mishnah 8
+
+<b>ויש בו כדי לחמץ אסור.</b> הא קמ״ל, דלא אמרינן הואיל ובלא שאור זה של איסור היתה העיסה מתחמצת על ידי שאור של היתר שנפל בו תחלה לא נחוש לשאור של איסור:
+
+Mishnah 9
+
+<b>ורבי שמעון מתיר.</b> ברישא לא פליג רבי שמעון כיון דנפל שאור של תרומה קודם שנתחמצה בשל חולין והרי היא ממהרת להתחמץ על ידי שאור של תרומה. אבל בסיפא כיון דכבר נתחמצה בשל חולין כי הדר נפיל של תרומה אינו אלא פוגם. ורבנן סברי אע״ג דבעלמא נותן טעם לפגם מותר שאני הכא שהוא עושה אותה ראויה לחמץ בה כמה עיסות אחרות. והלכה כחכמים:
+
+Mishnah 10
+
+<b>תבלין שנים ושלשה שמות.</b> שלשה איסורין חלוקין זה מזה קרי שלשה שמות, כגון פלפלין של ערלה ושל אשרה ושל תרומה:
+<b>אסור ומצטרפין.</b> כלומר מצטרפין יחד לאסור התבשיל שנתבשל בהם:
+<b>או שני מינים משם אחד.</b> כגון זנגביל ופלפלין ושניהם ערלה או שניהם תרומה. ואין הלכה כרבי שמעון:
+
+Mishnah 11
+
+<b>אחר האחרון אני בא.</b> אם השאור של תרומה נפל באחרונה, העיסה כולה נעשית מדומע ואם של חולין נפל באחרונה הכל מותר שהאחרון הוא שעושה החמוץ. והא דשרי ר׳ אליעזר כשנפל אותו של חולין אחרון היינו דוקא כשקדם וסלק את האיסור ואף על פי שהועיל קצת שסייע לאחרון דהיתר לגמור החמוץ אף על פי כן נתבטל טעמו ואינו חוזר ונעור אבל לא קדם וסלק האסור ונתחמץ על ידי שניהם אסור דסבר ר׳ אליעזר זה וזה גורם אסור:
+<b>לעולם אינו אוסר עד שיהא בו כדי לחמץ.</b> דזה וזה גורם מותר. והלכה כחכמים:
+
+Mishnah 12
+
+
+
+Mishnah 13
+
+<b>כלים שסכן.</b> כגון מנעלים ושאר כלים של עור שסכין אותן בשמן לרככן:
+<b>וחזר וסכן בשמן טהור.</b> לאחר שנתייבש השמן הראשון והטבילו לכלי שנטמא בשמן טמא, חזר וסכו בשמן טהור, וכשמשתמשים בכלי נפלט השמן לחוץ:
+<b>אחר ראשון אני בא.</b> דסבר ר׳ אליעזר ראשון נפלט לחוץ:
+<b>וחכמים אומרים אחר אחרון.</b> סברי אחרון נפלט. והלכה כחכמים:
+
+Mishnah 14
+
+<b>אסור לזרים.</b> רבנן לטעמייהו דאמרי לעיל תבלין משנים ושלשה שמות מצטרפין לאסור הדבר הנתבל:
+<b>ומותר לכהנים.</b> דתרומה שריא להו ואין בכלאי הכרם כדי להחמיץ:
+<b>רבי שמעון מתיר לזרים.</b> לטעמיה, דאמר שנים או שלשה שמות ממין אחד אין מצטרפין:
+
+Mishnah 15
+
+<b>תבלין של תרומה ושל כלאי הכרם.</b> בהא נמי רבנן לטעמייהו ור׳ שמעון לטעמיה. ודין תבלין כדין שאור:
+
+Mishnah 16
+
+<b>חתיכה של קדשי קדשים.</b> שאסורה לזרים ומותרת לכהנים:
+<b>ושל פגול ושל נותר ושל טמא.</b> דאסירי בין לזרים בין לכהנים:
+<b>שנתבשלו עם החתיכות.</b> של חולין ויש בחולין כדי לבטל של קדשי קדשים בפני עצמן ושל פגול נותר וטמא בפני עצמן:
+<b>אסור לזרים.</b> רבנן לטעמייהו, דאמרי שנים ושלשה שמות מצטרפין לאסור:
+<b>רבי שמעון מתיר לזרים.</b> לטעמיה דאמר שנים או שלשה שמות ממין אחד [אין] מצטרפין:
+
+Mishnah 17
+
+<b>בשר קדשי קדשים.</b> אסור לזרים אפילו טהורים. בשר קדשים קלים שרי לזרים טהורים ואסור לטמאים. ובשלן עם בשר תאוה. בשר חולין דשרי אף לטמאים ויש בו כדי לבטל כל אחד בפני עצמו. מצטרפין לאסור לטמאים. אפילו לר׳ שמעון, דקדשי קדשים וקדשים קלים שם אחד להם כדאמרינן לעיל גבי תרומה וחלה ובכורים.
+<b>ומותר.</b> לזרים טהורים אפילו לרבנן דקדשי קדשים אין בהם כדי לאסור:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>בגד שצבעו בקליפי ערלה.</b> כגון קליפי אגוזים ורמונים דגם הקליפים אסורים בהנאה כדדרשינן [ברכות לו:] את פריו את הטפל לפריו:
+<b>ידלק.</b> שאסור בהנאה דכתיב (ויקרא יט) וערלתם ערלתו, שלא יהנה ולא יצבע ולא ידליק בו את הנר:
+<b>כולם ידלקו.</b> רבי מאיר לטעמיה, דאמר לקמן את שדרכו למנות מקדש, ובגד שצבעו שדרכו למנות הוא:
+<b>וחכמים אומרים יעלה באחד ומאתים.</b> לטעמייהו, דאמרי לקמן בפרקין אין מקדש אלא ששה דברים בלבד. והלכה כחכמים:
+
+Mishnah 2
+
+<b>מלא הסיט.</b> הוא כדי הפסק שיש בין אמה לאצבע כל מה שיכול להרחיבו. והפסק שיש בין האגודל לאצבע כל מה שיוכל להרחיבו הוא הסיט כפול לפי שהוא כפול ממה שיש בין אמה לאצבע. ומלא הסיט הוא שיעור חשוב לאיסור הלכך כשארגו בבגד ואין ידוע איזו הוא רבי מאיר אומר ידלקו לטעמיה. וחכמים אומרים יעלו באחד ומאתים לטעמייהו, כפלוגתא דלעיל:
+
+Mishnah 3
+
+<b>מצמר הבכור.</b> ואסור לגזוז בכור, שנאמר (דברים ט״ו:י״ט) ולא תגוז בכור צאנך. ובבכור בעל מום איירי ולהכי בעי מלא הסיט דאילו בכור תם הרי הוא מוקדשים, ותנן ובמוקדשים מקדשים כל שהוא:
+<b>משער הנזיר.</b> ושערו אסור בהנאה שנאמר (במדבר ו׳:ה׳) קדוש יהיה גדל פרע גדולו של פרע יהיה קדוש:
+<b>ומפטר חמור.</b> לאחר עריפה כולי עלמא מודו דאסור בהנאה דגמרינן עריפה עריפה מעגלה ערופה:
+<b>בשק.</b> גבי צמר תנא בגד וגבי שער תנא שק דהכי אורחיה:
+
+Mishnah 4
+
+<b>ידלק.</b> דיש שבח עצים בתבשיל, וכן בפת:
+<b>יעלה באחד ומאתים.</b> ובהא מודה רבי מאיר, דאין זה מעשרה דברים דחשיב רבי מאיר דמקדשים, כדמוכח בירושלמי:
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+<b>חבילי תלתן.</b> אין חבילה פחותה מעשרים וחמשה זירים:
+<b>נתערבו באחרים.</b> גרסינן ולא גרסינן ואחרים באחרים. ואי גרסינן לה צריך לומר שנתערבו כל אותן אחרים באחרים, דלא הוי אלא חד ספיקא ואשמעינן אע״ג דאיכא תרי רובי, אסירי:
+<b>כולם ידלקו.</b> והא דלא אמרינן ימכרו כולן חוץ מדמי איסור שבהן כדאמר רבי שמעון בן גמליאל בפרק [בתרא] דעבודה זרה גבי יין נסך, משום דהכא חיישינן בכולהו שמא יחזור העובד כוכבים וימכרנו לישראל, מה שאין כן ביין נסך דליכא למיחש להכי:
+
+Mishnah 7
+
+<b>שדרכו למנות.</b> שאין אדם מוכרו אלא במנין מפני חשיבותו:
+<b>פרך ובדן.</b> שמות מקומות הן. ואני שמעתי אגוזי פרך, אגוזים שקליפתן רכה ונפרכין:
+<b>חלפי תרדין.</b> עלין מצלעות התרדין:
+<b>קלסי כרוב.</b> קלחי כרוב שבארץ ישראל, שהם גדולים וטובים:
+<b>של בעל הבית.</b> שהן גדולים, אבל של נחתום קטנים הן:
+<b>הראוי לערלה.</b> כגון אגוזים ורמונים וחביות סתומות:
+<b>והראוי לכלאי הכרם.</b> כגון חלפי תרדין וקולסי כרוב ודלעת יונית. ואין הלכה כרבי מאיר ולא כרבי עקיבא:
+
+Mishnah 8
+
+<b>נתפצעו האגוזים.</b> גרסינן ולא גרסינן כיצד, וקמ״ל מתניתין דדוקא שלמים לא בטילי, אבל לא שבורים ופצועים:
+<b>נתפרסו הככרות.</b> האי סתמא כרבי עקיבא, דהלכתא כוותיה:
+
+Mishnah 9
+
+<b>ספק ערלה.</b> כגון עובד כוכבים שיש לו נטיעות של ערלה בגינתו, ובידו פירות ואין ידוע אם משל ערלה אם משל זקנה:
+<b>בארץ ישראל.</b> דהוי ספיקא דאורייתא לחומרא:
+<b>ובסוריא מותר.</b> דכבוש יחיד הוא ולאו שמיה כבוש והחמירו בו קצת:
+<b>ובחוצה לארץ יורד ולוקח.</b> בתוך הגינה וקונה מן העובד כוכבים מאותם שליקט כבר, ובלבד שלא יראנו לוקט:
+<b>ובחו״ל יורד ולוקט.</b> העובד כוכבים יורד ולוקט בפני הישראל וישראל קונה ממנו, ובלבד שלא ילקוט ישראל ביד:
+<b>בכל מקום.</b> ואפילו בחו״ל, דכתיב (ויקרא כ״ג:י״ד) ולחם וקלי וכרמל לא תאכלו וגו׳ בכל מושבותיכם:
+<b>והערלה הלכה.</b> למשה מסיני שאסור בחו״ל, ואעפ״כ ספקה מותר, שכך נאמרה ההלכה למשה בסיני שיהיה ספקה מותר בחו״ל:
+<b>והכלאים מדברי סופרים.</b> דוקא כלאי הכרם כיון דבארץ חמירי ואסורים בהנאה מן התורה, בחו״ל גזרו בה רבנן אבל כלאי זרעים דבארץ שרו בהנאה, בחו״ל לא גזרו בהו רבנן. והרכבת האילן אסורה בחו״ל מן התורה, דכתיב (שם יט) בהמתך לא תרביע כלאים שדך לא תזרע כלאים מה בהמתך בהרבעה אף שדך בהרכבה ומה בהמתך בין בארץ בין בחו״ל אף שדך בהרכבה בין בארץ בין בחו״ל:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Orlah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Orlah/Hebrew/merged.txt
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@@ -0,0 +1,255 @@
+Bartenura on Mishnah Orlah
+ברטנורא על משנה ערלה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Orlah
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה ערלה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הנוטע לסייג.</b> שיהיה האילן גדר לכרם:
+<b>ולקורות.</b> לגדל עצים לעשות מהן קורות לבנין, ואין עיקר נטיעתו לאכול הפירות:
+<b>פטור מן הערלה.</b> דכתיב (ויקרא י״ט:כ״ג) ונטעתם כל עץ מאכל את שהוא למאכל חייב, לסייג ולקורות ולעצים פטור:
+<b>הפנימי למאכל.</b> נתכוין שיחור פנימי יהיה למאכל ויחור החיצון לסייג אע״פ שהכל אילן אחד החיצון פטור: ואין הלכה כרבי יוסי:
+
+Mishnah 2
+
+<b>ומצאו נטוע.</b> פטור. דכתיב (שם) כי תבואו אל הארץ ונטעתם, פרט לנטעו עובד כוכבים עד שלא באו לארץ:
+<b>נטעו.</b> בין ישראל בין עובדי כוכבים לאחר שבאו לארץ, אע״פ שלא כבשו ישראל את הארץ חייב דכתיב (שם) כל עץ בין נטעו ישראל בין נטעו עובד כוכבים:
+<b>הנוטע לרבים.</b> שנטע ברשותו לצורך רבים:
+<b>חייב.</b> דכתיב (שם) יהיה לכם ערלים להביא הנטוע לרבים:
+<b>ורבי יהודה פוטר.</b> סבר ונטעתם נמי משמע לרבים ואין רבוי אחר רבוי אלא למעט. ורבנן סברי ונטעתם כל אחד לעצמו משמע. ואין הלכה כר׳ יהודה:
+<b>והנוטע ברשות הרבים.</b> לצורך עצמו:
+<b>והעובד כוכבים שנטע.</b> בשדה של ישראל:
+<b>והגזלן.</b> שגזל קרקע ונטעה, ונתיאשו הבעלים ממנה:
+<b>והנוטע בספינה.</b> אע״פ שאינה נקובה, אם היא של חרס לפי שאין כלי חרס עומד בפני השרשים והן מפעפעין דרך החרס ויונקים מן הקרקע. אבל של עץ בעי נקיבה:
+<b>והעולה מאליו.</b> ודוקא במקום ישוב, אבל במקום יערים ומדברות לא:
+
+Mishnah 3
+
+<b>אילן שנעקר.</b> שעקרתו הרוח או שטפו נהר והוליכו למקום אחר:
+<b>והסלע עמו.</b> העפר שסביב השרשים קרוי סלע. לפי שהוא נעשה שם קשה כסלע. וקאמר שאם היה אותו עפר עמו והוסיף עליו עפר ונשרש שם בארץ רואים, אם יכול לחיות מן העפר שבא עמו בלא תוספת עפר אחר, [הרי] הוא כנטוע במקומו הראשון ופטור מן הערלה. ואם לאו הרי הוא כאילן העולה מאליו וחייב:
+<b>זעזעתו המחרישה.</b> ונתפזר ממנו העפר ונתגלו השרשים:
+
+Mishnah 4
+
+<b>ונשתייר בו שורש.</b> מחובר לקרקע שלא נעקר:
+<b>כמחט של מתוח.</b> גרסינן, כלומר שיעור עובי השורש כמחט שהאורגים מותחים בו הבגד, אחר שארגוהו, להפשיטו ולהרחיבו:
+
+Mishnah 5
+
+<b>ובו בריכה.</b> מנהג עובדי אדמה שחופרים גומא ולוקחים יחור אחד מן האילן וטומנין אותו באותו גומא ויוצא שורש היחור מצד אחר ונעשה שם אילן, וראש היחור נשאר מחובר באילן. ואין דין ערלה נוהג בו בעודו מחובר לאילן ויונק ממנו אע״פ שהוא יונק גם מן הקרקע. ואם נעקר אילן הזקן מן הקרקע ונמצא שכל חיותו ויניקתו עתה מן הבריכה:
+<b>חזרה הזקנה להיות כבריכה.</b> ושניהם, הזקנה והבריכה הוו כאילו נטעו, עתה ומונים להם שלש שנים משעה שנעקר האילן:
+<b>הבריכה שנה אחר שנה.</b> לאחר שהגדילה בריכה ראשונה לקח ממנו יחור והבריכו בארץ וכן עשה כמה פעמים זה אחר זה:
+<b>מונה.</b> לכולן שני ערלה משנפסקה הבריכה הראשונה מן האילן:
+<b>ספוק גפנים.</b> דרך עובדי אדמה שלוקחים זמורה ארוכה מגפן זו ומושכים אותה לגפן שבצדה ומרכיבין הזמורה בגפן וזהו הנקרא ספוק ופטור מן הערלה. והא דתנן א׳ הנוטע וא׳ המבריך וא׳ המרכיב חייב בערלה, התם מיירי כשחתך הזמורה מן הגפן, או היחור מן האילן ואח״כ הבריכן או הרכיבן:
+<b>מקום שכחה יפה מותר.</b> אם הזמורה שהבריכוה בגפן כוחה יפה וינקה מן הגפן אשר ממנה לוקחה, מותר ופטורה מן הערלה. ואם כחה רע חייבת בערלה. ואין הלכה כרבי מאיר:
+<b>והיא מלאה פירות.</b> אם תלשן מיד, הן מותרין מפני שגדלו בהיתר. ואם הניחן באילן וגדלו לאחר שנפסקה ואין בפירות שגדלו כבר מאתים לבטל התוספת, אסור, דערלה אוסרת עד מאתים. והוא הדין באילן זקן שנעקר ובו פירות, וחזר ושתלו:
+
+Mishnah 6
+
+<b>שנתערבה בנטיעות.</b> של היתר, ואינו מכיר הנטיעה של ערלה:
+<b>ושל כלאי הכרם.</b> כגון שהעביר עציץ נקוב תחת גפן אחת ונאסרה, ואינו מכירה בין שאר גפנים:
+<b>הרי זה לא ילקוט.</b> דכיון שאינו מכיר אותה של איסור כולן אסורות:
+<b>אף יתכוין וילקוט.</b> דחזקה אין אדם אוסר כרמו בנטיעה אחת ולא חיישינן דלמא אתי לערב הנטיעה לכתחילה. ואף על גב דבעלמא אין מבטלין איסור לכתחלה הכא מלתא דלא שכיחא היא ולא גזור. ואין הלכה כר׳ יוסי:
+
+Mishnah 7
+
+<b>ומי גפנים.</b> המים היוצאים מן הגפנים כשחותכים אותם או את הזמורות בימי ניסן:
+<b>הסמדר.</b> הוא הפרח שממנו יצא הבוסר. אבל הבוסר עצמו הכל מודים שהוא פרי:
+<b>מותרים בערלה.</b> דכתיב (ויקרא י״ט:כ״ג) וערלתם ערלתו את פריו והני לאו פרי נינהו:
+<b>וברבעי.</b> נאכלין בשנה רביעית חוץ לירושלים בלא פדיון דיהיה כל פריו קדש הלולים כתיב (שם) והני לא הוי פרי:
+<b>ובנזיר.</b> מותר הנזיר לאכלם דבנזיר כתיב (במדבר ו) לא יאכל והני לאו בני אכילה נינהו:
+<b>ואסורים באשרה.</b> דכתיב (דברים י״ג:י״ח) ולא ידבק בידך מאומה מן החרם ואשרה הוא אילן הנעבד:
+<b>המעמיד בשרף הערלה.</b> המעמיד גבינה בשרף הנוטף מעצי ערלה: <b>שרף</b> גומ״א בלע״ז. וסבר רבי אליעזר דשרף הוי פרי, בין באילן העושה פירות בין באילן שאינו עושה פירות. ואין הלכה כר׳ יוסי ולא כר׳ אליעזר:
+<b>בשרף הפגים.</b> שרף הנוטף מן הפירות שלא בשלו כל צרכן. והלכה כרבי יהושע:
+
+Mishnah 8
+
+<b>ענקוקלות.</b> לשון נוטריקון ענבים דלקו תלת. כלומר שלקו קודם שהביאו שליש בישולן:
+<b>החרצנים.</b> גרעינים שבתוך הענבים:
+<b>והזגים.</b> הקליפות שבחוץ:
+<b>והתמד.</b> שנתן מים על גבי שמרים או על גבי החרצנים והזגין, ויש בהם טעם יין:
+<b>והנץ שלהן.</b> פרח שעל גבי הפטמא:
+<b>והגרעינין.</b> גרעין של כל פרי כגון הגרעינים הנמצאים בתוך התמרים והזיתים והאפרסקים, וכיוצא בהן:
+<b>אסורים בערלה.</b> דכתיב (ויקרא יט) את פריו את הטפל לפריו:
+<b>ומותרים ברבעי.</b> שנטע רבעי אינו אסור בהנאה, אלא נאכל לבעלים בירושלים כמעשר שני. ואין מתקדש בקדושת מעשר שני אלא דבר הראוי לאכילה:
+<b>נובלות.</b> פירות הנושרים מן האילן קודם גמר בישולן:
+<b>כולן אסורות.</b> בין בערלה בין ברבעי בין באשרה בין בנזיר:
+
+Mishnah 9
+
+<b>נוטעים יחור של ערלה.</b> שהעץ מותר בהנאה. אבל לא האגוז שהוא פרי ואסור בהנאה. ומודה רבי יוסי שאם נטע והבריך והרכיב שהוא מותר דזה וזה גורם מותר:
+<b>בכפניות.</b> יחור שיש בו כפניות, תמרים בעודן סמדר נקראים כפניות רבי יוסי לטעמיה דאמר הסמדר אסור מפני שהוא פרי. והלכה כמותו דמותר ליטע יחור של ערלה ואין הלכה כמותו שאוסר בכפניות:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>התרומה.</b> עולין באחד ומאה. אם נפלה סאה אחת מאלו במאה סאין של חולין בטלה ומותרים לזרים. בפחות ממאה, הכל אסור לזרים. ומפקינן לה מדכתיב גבי תרומת מעשר (במדבר י״ח:כ״ט) את מקדשו ממנו מה שהורם ממנו אם חזר לתוכו מקדשו דהיינו צ״ט דממאה הפריש עשרה למעשר ומעשרה אחת לתרומת מעשר:
+<b>ומצטרפין זה עם זה.</b> אם נפלה סאה אחת מכולן לפחות ממאה חולין מקדשתן. ובהא מודו כולי עלמא דמצטרפין, דשם אחד נינהו וכולהו מקריין תרומה דבחלה כתיב (שם טו) חלה תרימו תרומה ובכורים נמי אקרו תרומה דאמר מר ותרומת ידך אלו בכורים דכתיב בהו (דברים כ״ו:ד׳) ולקח הכהן הטנא מידך:
+<b>וצריך להרים.</b> הסאה שנפלה ולתת אותה לכהן, והשאר מותר לזרים. ואע״ג דבערלה וכלאי הכרם דחמירי טפי א״צ להרים והאיסור עצמו בטל שאני תרומה דיש לה בעלים וצריך להרים מפני גזל השבט אבל בכל שאר איסורים דלא שייך בהו דין גזל כשהן מתבטלין א״צ להרים:
+<b>עולין באחד ומאתים.</b> דגבי תרומה כתיב מלאה, (שמות כ״ב:כ״ח) מלאתך ודמעך לא תאחר, ובכלאי הכרם כתיב מלאה (דברים כ״ב:ט׳) פן תקדש המלאה מה מלאה האמור להלן עולה, כדילפינן מאת מקדשו ממנו, אף כאן עולה. ולפי שכפל אסורו שהוא אסור בהנאה כפלו עלייתו וצריך מאתים. וערלה ילפינן לה מכלאים לפי שהיא אסורה בהנאה כמותן:
+<b>ומצטרפין זה עם זה.</b> ערלה וכלאי הכרם מעורבין יחד שנפלו לתוך היתר, מצטרפין לאסור ביבש עד מאתים, ובלח בקדרה בנותן טעם:
+<b>אינן מצטרפין.</b> אפילו לאסור הקדרה בנותן טעם, כיון דשני שמות נינהו. אלא אם יש בקדרה לבטל טעם הערלה בפני עצמן, וטעם כלאי הכרם בפני עצמן, הכל מותר:
+<b>מצטרפין בנותן טעם.</b> שצריך בקדרה בלח כדי לבטל טעם שתיהן יחד:
+<b>אבל לא לאסור.</b> ביבש, שא״צ שיהיה בהיתר מאתים כנגד שתיהן. והלכה כת״ק:
+
+Mishnah 2
+
+<b>התרומה מעלה את הערלה.</b> מצטרפת עם החולין לבטל את הערלה. וכן הערלה מצטרפת עם החולין לבטל את התרומה:
+<b>שנפלה למאה.</b> לאו דוקא מאה אלא פחות ממאה, דאילו מאה ממש עולה ולא בעי צירוף אלא ה״ק התרומה שנפלה לחולין ונעשה הכל מאה:
+<b>ואח״כ נפלו שלשה קבין של ערלה.</b> סתם מתניתין כר׳ יהושע דאמר בפ״ק דתרומות דתרומה עולה במאה ועוד הלכך כשנפלה סאה של תרומה לצ״ט של חולין, וחזרו ונפלו שם שלשה קבין של ערלה ומצטרפין עם החולין, שנמצאו שם צ״ט ועוד שלשה קבין חולין, הרי סאה של תרומה בטלה במאה ועוד. אי נמי מצינן לאוקמה כר׳ אליעזר דהלכתא כוותיה דאמר תרומה עולה באחד ומאה וכגון שנפלה סאה של תרומה לתוך צ״ט סאין וחצי סאה של חולין ושלשה קבין הללו של ערלה שהוא חצי סאה מצטרפין עם החולין להשלים לשיעור מאה של חולין כדי שתעלה באחד ומאה:
+<b>זו היא שהתרומה מעלה את הערלה.</b> שאותה סאה של תרומה נצטרפה עם החולין להשלים מאתים חצאי סאין, להעלות שלשה קבין של ערלה באחד ומאתים:
+<b>והערלה את התרומה.</b> דשלשה קבין של ערלה שהן חצי סאה, נצטרפו עם החולין לבטל סאה של תרומה באחד ומאה. דכשנפלה סאה לתוך צ״ט וחצי נאסרו, וכשחזר ונפל שם שלשה קבין ערלה או כלאים, הותרו:
+
+Mishnah 3
+
+<b>והערלה את הערלה.</b> צריך לומר דאחד מהם נטע רבעי שהם שני שמות, דאי אפשר לאיסור של שם א׳ שיהיה מבטל קצתו לקצתו. וקרי תנא לנטע רבעי ערלה שמן הערלה הוא בא. ולהכי קתני הערלה את הערלה ולא קתני הכלאים את הכלאים שאין בכלאים שני שמות כמו שיש בערלה:
+<b>שנפלה למאתים.</b> לאו למאתים דוקא דאילו מאתים ממש לא בעי צירוף. וכשנפלה סאה ערלה לתוך קצ״ט של היתר נאסרו וכשחזר ונפל שם סאה ועוד של כלאים מצטרפים עם הקצ״ט לבטל הערלה. וכן הערלה מצטרפת עם הקצ״ט לבטל סאה ועוד של כלאי הכרם. והיינו כרבי יהושע דאית ליה דערלה בטלה במאתים ועוד כמו תרומה במאה ועוד, הלכך סאה של כלאים בטלה בקצ״ט ומשהו והעוד בטל בסאה חסר משהו. וכן נמי אם נפל שם סאה ועוד של נטע רבעי, מצטרפין עם הקצ״ט לבטל את הסאה של ערלה שנפלה, ואסרה הכל, וכן סאה של ערלה מצטרפת עם הקצ״ט של היתר לבטל סאה ועוד של נטע רבעי שנפלו באחרונה:
+
+Mishnah 4
+
+<b>כל המחמץ והמתבל וכו׳</b> הכי קאמר כל המחמץ והמתבל בערלה ובכלאי הכרם אסור:
+<b>והמדמע בתרומה.</b> המחמץ את העיסה בתפוחים או בשמרי יין של ערלה ושל כלאי הכרם. והמתבל את הקדרה בתבלין של כלאי הכרם או של ערלה אסור ואין עולין באחד ומאתים. וכן בתרומה כיון שהחמיצה עיסה של חולין בשאור של תרומה ונתבלה קדרה של חולין בתבלין של תרומה נעשה הכל מדומע ואסור לזרים ואינו עולה באחד ומאה:
+<b>בית שמאי אומרים אף מטמא.</b> שאור טמא שהחמיץ עיסה טהורה או תבלין טמאין שתבלו קדרה טהורה. אף על פי שאין בשאור או בתבלין כביצה שהוא שעור טומאת אוכלין נטמאת העיסה ונטמאת הקדרה:
+<b>ובית הלל אומרים עד שיהא בו כביצה.</b> דאין אוכל מטמא פחות מכביצה לא שנא שאור ותבלין ולא שנא שאר אוכלין:
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+ולמה אמרו. כמו ובמה אמרו. כלומר באיזה ענין אמרו שהמחמץ חולין בשאור של תרומה, והמתבל קדרת חולין בתבלין של תרומה והמדמע שמערב [ומבשל] חולין ותרומה יחד שאנו הולכים הכל להחמיר ומשני מין במינו. ובמה אמרו פעמים להקל ופעמים להחמיר, במין שנתערב עם שאינו מינו. ומפרש, להחמיר כיצד שאור של תרומת חטין שנפל לתוך עיסת חטין של חולין דהיינו מין במינו אוסר בנותן טעם אפילו יותר ממאה. ועד מאה אוסר אפילו בלא נתינת טעם:
+
+Mishnah 7
+
+<b>גריסין.</b> של פול של תרומה, שנתבשלו עם עדשים של חולין ונתנו בהם טעם טעמא לא בטיל אפילו ביותר ממאה. ובלא טעם אפילו בפחות ממאה שרי דהא דבעינן מאה היינו דוקא חטים בחטים דהוי מין במינו דאסמכוה אקרא את מקדשו ממנו מה שאתה מרים ממנו אם נפל לתוכו מקדשו וזהו מין במינו:
+
+Mishnah 8
+
+<b>ויש בו כדי לחמץ אסור.</b> הא קמ״ל, דלא אמרינן הואיל ובלא שאור זה של איסור היתה העיסה מתחמצת על ידי שאור של היתר שנפל בו תחלה לא נחוש לשאור של איסור:
+
+Mishnah 9
+
+<b>ורבי שמעון מתיר.</b> ברישא לא פליג רבי שמעון כיון דנפל שאור של תרומה קודם שנתחמצה בשל חולין והרי היא ממהרת להתחמץ על ידי שאור של תרומה. אבל בסיפא כיון דכבר נתחמצה בשל חולין כי הדר נפיל של תרומה אינו אלא פוגם. ורבנן סברי אע״ג דבעלמא נותן טעם לפגם מותר שאני הכא שהוא עושה אותה ראויה לחמץ בה כמה עיסות אחרות. והלכה כחכמים:
+
+Mishnah 10
+
+<b>תבלין שנים ושלשה שמות.</b> שלשה איסורין חלוקין זה מזה קרי שלשה שמות, כגון פלפלין של ערלה ושל אשרה ושל תרומה:
+<b>אסור ומצטרפין.</b> כלומר מצטרפין יחד לאסור התבשיל שנתבשל בהם:
+<b>או שני מינים משם אחד.</b> כגון זנגביל ופלפלין ושניהם ערלה או שניהם תרומה. ואין הלכה כרבי שמעון:
+
+Mishnah 11
+
+<b>אחר האחרון אני בא.</b> אם השאור של תרומה נפל באחרונה, העיסה כולה נעשית מדומע ואם של חולין נפל באחרונה הכל מותר שהאחרון הוא שעושה החמוץ. והא דשרי ר׳ אליעזר כשנפל אותו של חולין אחרון היינו דוקא כשקדם וסלק את האיסור ואף על פי שהועיל קצת שסייע לאחרון דהיתר לגמור החמוץ אף על פי כן נתבטל טעמו ואינו חוזר ונעור אבל לא קדם וסלק האסור ונתחמץ על ידי שניהם אסור דסבר ר׳ אליעזר זה וזה גורם אסור:
+<b>לעולם אינו אוסר עד שיהא בו כדי לחמץ.</b> דזה וזה גורם מותר. והלכה כחכמים:
+
+Mishnah 12
+
+
+
+Mishnah 13
+
+<b>כלים שסכן.</b> כגון מנעלים ושאר כלים של עור שסכין אותן בשמן לרככן:
+<b>וחזר וסכן בשמן טהור.</b> לאחר שנתייבש השמן הראשון והטבילו לכלי שנטמא בשמן טמא, חזר וסכו בשמן טהור, וכשמשתמשים בכלי נפלט השמן לחוץ:
+<b>אחר ראשון אני בא.</b> דסבר ר׳ אליעזר ראשון נפלט לחוץ:
+<b>וחכמים אומרים אחר אחרון.</b> סברי אחרון נפלט. והלכה כחכמים:
+
+Mishnah 14
+
+<b>אסור לזרים.</b> רבנן לטעמייהו דאמרי לעיל תבלין משנים ושלשה שמות מצטרפין לאסור הדבר הנתבל:
+<b>ומותר לכהנים.</b> דתרומה שריא להו ואין בכלאי הכרם כדי להחמיץ:
+<b>רבי שמעון מתיר לזרים.</b> לטעמיה, דאמר שנים או שלשה שמות ממין אחד אין מצטרפין:
+
+Mishnah 15
+
+<b>תבלין של תרומה ושל כלאי הכרם.</b> בהא נמי רבנן לטעמייהו ור׳ שמעון לטעמיה. ודין תבלין כדין שאור:
+
+Mishnah 16
+
+<b>חתיכה של קדשי קדשים.</b> שאסורה לזרים ומותרת לכהנים:
+<b>ושל פגול ושל נותר ושל טמא.</b> דאסירי בין לזרים בין לכהנים:
+<b>שנתבשלו עם החתיכות.</b> של חולין ויש בחולין כדי לבטל של קדשי קדשים בפני עצמן ושל פגול נותר וטמא בפני עצמן:
+<b>אסור לזרים.</b> רבנן לטעמייהו, דאמרי שנים ושלשה שמות מצטרפין לאסור:
+<b>רבי שמעון מתיר לזרים.</b> לטעמיה דאמר שנים או שלשה שמות ממין אחד [אין] מצטרפין:
+
+Mishnah 17
+
+<b>בשר קדשי קדשים.</b> אסור לזרים אפילו טהורים. בשר קדשים קלים שרי לזרים טהורים ואסור לטמאים. ובשלן עם בשר תאוה. בשר חולין דשרי אף לטמאים ויש בו כדי לבטל כל אחד בפני עצמו. מצטרפין לאסור לטמאים. אפילו לר׳ שמעון, דקדשי קדשים וקדשים קלים שם אחד להם כדאמרינן לעיל גבי תרומה וחלה ובכורים.
+<b>ומותר.</b> לזרים טהורים אפילו לרבנן דקדשי קדשים אין בהם כדי לאסור:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>בגד שצבעו בקליפי ערלה.</b> כגון קליפי אגוזים ורמונים דגם הקליפים אסורים בהנאה כדדרשינן [ברכות לו:] את פריו את הטפל לפריו:
+<b>ידלק.</b> שאסור בהנאה דכתיב (ויקרא יט) וערלתם ערלתו, שלא יהנה ולא יצבע ולא ידליק בו את הנר:
+<b>כולם ידלקו.</b> רבי מאיר לטעמיה, דאמר לקמן את שדרכו למנות מקדש, ובגד שצבעו שדרכו למנות הוא:
+<b>וחכמים אומרים יעלה באחד ומאתים.</b> לטעמייהו, דאמרי לקמן בפרקין אין מקדש אלא ששה דברים בלבד. והלכה כחכמים:
+
+Mishnah 2
+
+<b>מלא הסיט.</b> הוא כדי הפסק שיש בין אמה לאצבע כל מה שיכול להרחיבו. והפסק שיש בין האגודל לאצבע כל מה שיוכל להרחיבו הוא הסיט כפול לפי שהוא כפול ממה שיש בין אמה לאצבע. ומלא הסיט הוא שיעור חשוב לאיסור הלכך כשארגו בבגד ואין ידוע איזו הוא רבי מאיר אומר ידלקו לטעמיה. וחכמים אומרים יעלו באחד ומאתים לטעמייהו, כפלוגתא דלעיל:
+
+Mishnah 3
+
+<b>מצמר הבכור.</b> ואסור לגזוז בכור, שנאמר (דברים ט״ו:י״ט) ולא תגוז בכור צאנך. ובבכור בעל מום איירי ולהכי בעי מלא הסיט דאילו בכור תם הרי הוא מוקדשים, ותנן ובמוקדשים מקדשים כל שהוא:
+<b>משער הנזיר.</b> ושערו אסור בהנאה שנאמר (במדבר ו׳:ה׳) קדוש יהיה גדל פרע גדולו של פרע יהיה קדוש:
+<b>ומפטר חמור.</b> לאחר עריפה כולי עלמא מודו דאסור בהנאה דגמרינן עריפה עריפה מעגלה ערופה:
+<b>בשק.</b> גבי צמר תנא בגד וגבי שער תנא שק דהכי אורחיה:
+
+Mishnah 4
+
+<b>ידלק.</b> דיש שבח עצים בתבשיל, וכן בפת:
+<b>יעלה באחד ומאתים.</b> ובהא מודה רבי מאיר, דאין זה מעשרה דברים דחשיב רבי מאיר דמקדשים, כדמוכח בירושלמי:
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+<b>חבילי תלתן.</b> אין חבילה פחותה מעשרים וחמשה זירים:
+<b>נתערבו באחרים.</b> גרסינן ולא גרסינן ואחרים באחרים. ואי גרסינן לה צריך לומר שנתערבו כל אותן אחרים באחרים, דלא הוי אלא חד ספיקא ואשמעינן אע״ג דאיכא תרי רובי, אסירי:
+<b>כולם ידלקו.</b> והא דלא אמרינן ימכרו כולן חוץ מדמי איסור שבהן כדאמר רבי שמעון בן גמליאל בפרק [בתרא] דעבודה זרה גבי יין נסך, משום דהכא חיישינן בכולהו שמא יחזור העובד כוכבים וימכרנו לישראל, מה שאין כן ביין נסך דליכא למיחש להכי:
+
+Mishnah 7
+
+<b>שדרכו למנות.</b> שאין אדם מוכרו אלא במנין מפני חשיבותו:
+<b>פרך ובדן.</b> שמות מקומות הן. ואני שמעתי אגוזי פרך, אגוזים שקליפתן רכה ונפרכין:
+<b>חלפי תרדין.</b> עלין מצלעות התרדין:
+<b>קלסי כרוב.</b> קלחי כרוב שבארץ ישראל, שהם גדולים וטובים:
+<b>של בעל הבית.</b> שהן גדולים, אבל של נחתום קטנים הן:
+<b>הראוי לערלה.</b> כגון אגוזים ורמונים וחביות סתומות:
+<b>והראוי לכלאי הכרם.</b> כגון חלפי תרדין וקולסי כרוב ודלעת יונית. ואין הלכה כרבי מאיר ולא כרבי עקיבא:
+
+Mishnah 8
+
+<b>נתפצעו האגוזים.</b> גרסינן ולא גרסינן כיצד, וקמ״ל מתניתין דדוקא שלמים לא בטילי, אבל לא שבורים ופצועים:
+<b>נתפרסו הככרות.</b> האי סתמא כרבי עקיבא, דהלכתא כוותיה:
+
+Mishnah 9
+
+<b>ספק ערלה.</b> כגון עובד כוכבים שיש לו נטיעות של ערלה בגינתו, ובידו פירות ואין ידוע אם משל ערלה אם משל זקנה:
+<b>בארץ ישראל.</b> דהוי ספיקא דאורייתא לחומרא:
+<b>ובסוריא מותר.</b> דכבוש יחיד הוא ולאו שמיה כבוש והחמירו בו קצת:
+<b>ובחוצה לארץ יורד ולוקח.</b> בתוך הגינה וקונה מן העובד כוכבים מאותם שליקט כבר, ובלבד שלא יראנו לוקט:
+<b>ובחו״ל יורד ולוקט.</b> העובד כוכבים יורד ולוקט בפני הישראל וישראל קונה ממנו, ובלבד שלא ילקוט ישראל ביד:
+<b>בכל מקום.</b> ואפילו בחו״ל, דכתיב (ויקרא כ״ג:י״ד) ולחם וקלי וכרמל לא תאכלו וגו׳ בכל מושבותיכם:
+<b>והערלה הלכה.</b> למשה מסיני שאסור בחו״ל, ואעפ״כ ספקה מותר, שכך נאמרה ההלכה למשה בסיני שיהיה ספקה מותר בחו״ל:
+<b>והכלאים מדברי סופרים.</b> דוקא כלאי הכרם כיון דבארץ חמירי ואסורים בהנאה מן התורה, בחו״ל גזרו בה רבנן אבל כלאי זרעים דבארץ שרו בהנאה, בחו״ל לא גזרו בהו רבנן. והרכבת האילן אסורה בחו״ל מן התורה, דכתיב (שם יט) בהמתך לא תרביע כלאים שדך לא תזרע כלאים מה בהמתך בהרבעה אף שדך בהרכבה ומה בהמתך בין בארץ בין בחו״ל אף שדך בהרכבה בין בארץ בין בחו״ל:
\ No newline at end of file
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+Bartenura on Mishnah Peah
+ברטנורא על משנה פאה
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Peah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+אלו דברים שאין להם שיעור – From the Torah [itself, it (the corner of the field) has no fixed measure], but from [the perspective of] the Rabbis, it has (another) measure, for it is taught at the end of the Mishnah (actually in Mishnah 2), “we don’t [bring any] less than one-sixtieth.
+הפאה – that an individual is obligated to leave at the edge of his field for the poor, as it is written (Leviticus 23:22), “[And when you reap the harvest of your land,] you shall not reap all the way to the edges of your field,[or gather the gleanings of your harvest; you shall leave them for the poor and the stranger: I the LORD am your God.].”
+והביכורים – As it is written (Exodus 23:19), “The choice first fruits of your soil you shall bring to the house of the LORD your God…”(see also the exact same formulation in Exodus 34:26, which is the chapter source for the next Biblical quote), and the Torah did not provide for them a [fixed] measure.
+והראיון – That a person is obligated to appear in the Temple court on the three Pilgrimage festivals (Passover, Shavuot and Sukkot), as it is written (Exodus 34:23), “Three times a year all your males shall appear [before the Sovereign LORD, the God of Israel,”(see also, Exodus 23:20 and Deuteronomy 16:16) for virtually identical language)” and this appearance in the Temple has no fixed measure, for whenever that he (i.e., that person) wishes to, he goes up and appears and then leaves. Another interpretation: The burnt offerings of “appearing” and the peace offerings [brought] as the festive offering of the visitors of the Temple on the festivals which [a person] is obligated to bring as it is written (Exodus 34:20) “…None shall appear before Me empty-handed” (see also Deuteronomy 16:16 for an identical command)., have no [fixed] measure from the Torah, as it is written (Deuteronomy 16:17), “but each with his own gift, [according to the blessing that the LORD your God has bestowed upon you],” but the Sages gave them a measure (see Mishnah Hagigah 1:2 in a dispute between the School of Shammai and the School of Hillel), the burnt offering is one m’ah silver and the festival offering is two silver pieces.
+וגמילות חסדים – [and deeds of lovingkindness] of one’s body, such as visiting the sick and burying the dead and others like them, but deeds of lovingkindness [performed] with one’s money , such as the redemption of captives, the clothing of the naked and the feeding of the hungry and others like them, there is a [fixed] measure that one should give every time such a Mitzvah should come to his hand [to perform which is], one fifth of the profit of one’s possessions, and beyond that, one is not obligated [to give], as we say, a person who wants to be liberal (in his giving of tzedakah on a large scale), should not give more than twenty percent (see Ketubot 50a). Therefore, it is necessary for a person to separate out one fifth of his profit at all times so that it would be [readily] found whenever [an opportunity] to perform an act of lovingkindness comes to his hand, in order that he can sustain him (i.e. the less fortunate), and in that way, he fulfills his obligation.
+ותלמוד תורה – [The Study of Torah] has no fixed measure, as it is written (Joshua 1:8), “[Let not this Book of the Teaching cease from your lips,] but recite it day and night, [so that you may faithfully observe all that is written in it…].”
+ותלמוד תורה כנגד כולם – it (Torah study) is of equal importance to them all.
+
+Mishnah 2
+
+אין פוחתין לפאה מששים – from according to the Rabbis [no less than 1/60th]
+אף על פי שאמרו אין לפאה שיעור – As we have stated (that there is no measure) from the Torah itself.
+הכל לפי גודל השדה – If his field was large and the [number of] poor people few, he provides and increases upon the 1/60th measure – according to the size of his field; and if his field is small and the poor are many, he adds upon the 1/60th according to the multitude of the poor [in the midst of the community].
+ולפי הענוה – [according to their humility]. There are those who have as their reading of the text ענוה – with a [letter] VAV, that is to say, according to his great measure of humility, he will increase [his gift] to the poor, based upon the language [found in] (Psalms 18:36), “Your care has made me great.” And Maimonides explained the expression as עניה [with a YOD], that is to say, how the earth will “respond” [as in Hosea 2:24 – “And the earth will respond with new grain and wine and oil…”]. And there are those who have as their reading of the text ענבה – with a BET, and its explanation is the large size of the grain and their smallness, for if the ears of corn of the field are in one place are full and good and in another shriveled [and] thin, he should not leave the corner of the field complete from the bad [grain], but he should estimate one-sixtieth for the bad [parts] and for the pleasing [parts].
+
+Mishnah 3
+
+מתחלת השדה ומאמצעה – And one does not need to place down the “corner” at the end of the field, as it is written (Leviticus 19:9): “[When you reap the harvest of your land,] you shall not reap all the way to the edges of your field…” said the Torah: Give the “corner” and even though you still have standing grain to reap.
+ובלבד שיתן בסוף כשיעור – Even though the Bible extends [the application (of the word פאה ) to include] the beginning and in the middle of the field which have [upon them] the Torah-obligation of [giving] Peah [upon it] to what he had given, nevertheless, he is only exempt if he gives at the end of the field a payment [equivalent to] the measurement of one-sixtieth, together with what he had given in the middle and at the beginning, such is derived in the Jerusalem Talmud. And Maimonides explained that only as long as he gives at the end according to the measure of PEAH that is required for the entire field, that he must set aside at the end of the field one-sixtieth apart from what he had left at the beginning and middle [of the field].
+ואם שייר קלח אחד – At the edge of the field and left it for the [obligatory] “corner”, he relies upon it, and everything that he left in the middle and at the beginning, the law of “Peah” is upon it.
+ואם לאו – If he did not leave even one stalk at the edge of the field for [the fulfillment of the commandment of] “the corner,” what he had left in the middle and at the beginning [of the field] are not considered “the corner” but it has only the principle of HEFKER/renunciation of ownership and he (Rabbi Yehuda) disagrees with [the opinion of] Rabbi Shimon who says, that nevertheless, it is considered “PEAH/the corner” - but that the owner of the field is not exempted [from his obligation to give PEAH] with this [alone]. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 4
+
+כל דבר שהוא אוכל – [Food] that excludes the after-growth of a plant producing a deep blue dye/woad, for even though they are “food” from an emergency perspective, it is not called “food” and one is not liable for [the mitzvah of] Peah/the corner of the field [regarding this product]., as it is written (Leviticus 19:9), “When you reap the harvest [of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest],” there is no “harvest” other than that which is appropriate for eating.
+ונשמר – Excluding that which is ownerless/HEFKER which has no guardians, is not liable for [the Mitzvah of] the “corner of the field/PEAH,” as it is written (Leviticus 19:10), “…you shall leave them for the poor and stranger [I the LORD am your God],” excluding that which is ownerless, which has already forsaken.
+וגידולו מן הארץ –[something that grows in the ground], excluding morils and truffles lack roots in the land, and their growth is from the air which are not liable for [the Mitzvah of] the corner of the field/PEAH, as it is written (Leviticus 19:9), “[When you reap] the harvest of your land…”
+ולקיטתו כאחד – [and such fruits harvested all at once (not singly as they become ripe)] excluding figs and those [fruits] similar to them from the trees when the fruits are harvested first as they ripen , as it is written (Leviticus 19:9), “[When you reap] the harvest [of your land]…,” implying when many of something are harvested together.
+ומכניסו לקיום – excluding vegetables which do not endure as they grow moldy immediately, as it is written (Leviticus 23:22), “[And when you reap the harvest of your land], you shall not reap all the way to the edges your field, [or gather the gleanings of your harvest]…” as vegetation is not reaped.
+תבואה והקטניות – grain of the five kinds – wheat, barley, spelt, oats and rye. KITNIYOT/pulse beans, beans and lentils and things similar to this.
+בכלל הזה – To be obligated in [the Mitzvah of] PEAH/the corner of the field, when they will complete all of these conditions.
+
+Mishnah 5
+
+האוג – [the red berry of the Venus’ summachtree] – a tree whose fruit is red which is called in a foreign language KURNI ULIM. And Maimonides explained that it is a plant that dresses hides and is called in Arabic SIMMAC, and its clusters are appropriate for eating, but not specifically these which the Tanna [of our Mishnah] enumerated are liable for [the Mitzvah of] PEAH/the corner of the field and not other kinds of trees other than these, rather these and anything similar to them are mentioned.
+
+Mishnah 6
+
+לעולם הוא נותן משום פאה – Whomever did not leave the corner of the field with attached produce, is liable to set aside [for the commandment of Peah] from what is detached from the soil. And that corner of the field’s produce that one sets aside from what is detached from the soil is given to the poor and is exempt from tithing.
+עד שימרח – He should make a heap and pile of grain. But if one came to separate out the corner [of the field] after giving the pile an even shape, he must first separate out the heave-offering/sacred donation to the Kohen and the tithes and afterwards take the corner, for nothing is exempt from tithes other than the corner that was taken prior to giving the pile an even shape.
+ונותן משום הפקר ופטור מן המעשרות – He who makes his grain ownerless and another [person] comes and takes possession of it, the person who benefits from it is not liable for tithes, as it is written (Deuteronomy 14:29): “Then the Levite, who has no hereditary portion as you have…” excluding the situation where it is ownerless, where “your hand” and “his hand” are equivalent. But an individual who declares his grain ownerless after giving the pile an even shape, this [grain being] ownerless does not exempt him from tithing.
+ומאכיל לבהמה – And even if he himself is permitted to eat an incidental meal (i.e., snack) prior to giving the pile an even shape, but the cattle eat even a regular meal.
+נוטל מן הגורן וזורע וכו' – since from the Torah, one who sows the field is exempt from tithing even after giving the pile an even shape, as it is written (Deuteronomy 14:22-23): “You shall set aside every year a tenth part [of all the yield of your sowing that is brought from the field]. You shall consume [the tithes of your new grain and wine and oil…].” But we do not call one who sows “you shall consume,” but according to the Rabbis, he is liable. Rabbi Akiba thinks that prior to giving the pile an even shape, one is exempt from tithes, even according to the Rabbis. But the Halakha is not according to Rabbi Akiba.
+שלקחו את הגורן – who purchased grain from the threshing floor/granary, and the Sages fined him so that they would be liable to separate out the heave-offerings and tithes and give them to other Kohanim and Levites in order that they would not jump to purchase grain or wine in the wine-presses or granaries. But if they purchased it prior to giving the pile an even shape, this grain was not yet appointed [as ready] to be given as tithes, and the tithes are theirs.
+המקדיש ופודה – A person who sanctifies his granary [to the Temple] and redeems it from the hand of the treasurer, and it is a stack of grain or standing corn that was not yet appointed [as ready] to be given as tithes when it was in the hands of the sacred Temple property, the one who redeems it must take out from it the tithes. But if the granary had been shaped into an even pile by the hand of the treasurer, since at the time that it was worthy of being appointed [as ready] to be given as tithes, that is, at the time of when it had been shaped into an even pile, it was in the hand of the Temple, the redeemer is not liable to remove from it the tithes as that which is dedicated to the Temple is exempt from tithing.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אלו מפסיקין – between one field and another and they would be considered like two fields, regarding [the case] that if he left the corner fallow in one of them over its neighbor, he did not fulfill [the Mitzvah] of Peah, as it is written (Leviticus 19:9): “….you shall not reap all the way to the edges of your field…,” for he did not leave the corner fallow from one field to its neighbor.
+הנחל – river
+שלולית – canal that imparts booty (alluvium) to its banks (see Talmud Bava Kamma 61a), that other canals drink from it.
+ודרך היחיד – four cubits
+ודרך הרבים – sixteen cubits, and because of the concluding section [of the Mishnah] it used it, for it was necessary for the Mishnah to teach the ending section that all of these do not form a division at a tree. And it comes to tell us that even the communal path which is sixteen cubits wide does not form a division at a tree.
+שביל הרבים ושביל היחיד – many small paths that took a foot and left a foot, and we learn that even the communal path if it is fixed for the days of sunshine (i.e., summer months) and the days of rain (i.e., winter months), that means to say, that people walk on it, even at the time when the fields are sown during the rainy seasons that separate between sown fields, and if not, they do not separate.
+הבור – a field that is not sown [as it is written] (Genesis 47:19): “that the land may not become a waste,” which we translate [in Aramaic]: “and the land lay waste.”
+והניר – ploughing, like (Jeremiah 4:3): “Break up the untilled ground, [and do not sow among thorns].”
+וזרע אחר – like the example of two fields that are sown with wheat and between them is a piece of land sown with another kind. And the measurement of the width of the fallow land or the newly broken land and another seed is of three furrows with the handle of the plow.
+והקוצר לשחת מפסיק – for he (i.e., Rabbi Meir) holds that a person who harvests young grain [for use as fodder] – is not for harvesting, and we don’t consider it as the beginning of harvesting. Corn that is used as fodder at its earliest stage which is grain that did not bring forth a third, and we harvest it to feed it to animals. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 2
+
+אמת המים שאינה יכולה להקצר כאחת – which was so wide that until one stands in the middle [of the channel] , he is unable to reap from one side or the other.
+ר' יהודה אומר מפסקת – And he disagrees with the First Tanna, that he said above regarding the pool, that is the canal that in every manner it forms a division; but Rabbi Yehuda holds that if he is able to reap as one, it does not divide. And the Halakha is according to Rabbi Yehuda.
+וכל ההרים אשר במעדר יעדרון – A mountain whose thin-point is upright and cattle with its utensils are unable to to pass there, and there is a division between the two fields.
+הוא נותן פאה לכל – that is to say, he gives provides one “Peah”/corner for the two fields and it is not considered a division, for since they are hoed with a mattock, that is to say, that people dig the mountain with the utensil that they dig up the ground, this is not a division. For the person who sees it says that this not uncultivated ground, but the next day, they hoe it with a mattock and seed it and the two fields which are as one.
+
+Mishnah 3
+
+הכל מפסיק לזרעים – It is explains in the Gemara of the Jerusalem Talmud (Peah 17a) that the word הכל/all of these – includes a rock hat would pass over the face of the entire field. If it is necessary to uproot the plough from this side in order to place it on that side, one makes a division.
+אלא גדר – ten handbreadths high.
+שער כותש – the branches of a tree are called שער. And the explanation is a thick hair crown, i.e., ramifications forming a sort of arbor – that the boughs of the trees combine one with the other above from the fence like these leaves that are caught in the mortar-shaped cavity. [The Gemara asks: Does this mean, like the pestle in the mortar (i.e., the partition is formed by a depression in the ground between the two fields, out of which the fence rises), or does it mean, pressing up (overgrowing) the fence? The ‘hair (ramification) presses, and not the ‘fence presence’, it is evident that it means overgrowing the fence.’].
+
+Mishnah 4
+
+כל הרואים זה את זה – All the while that he stands near one of the trees, he can see the other tree; even though there is a fence between them, it does not divide, and he takes [one portion of] Peah from the one tree on behalf of its neighbor.
+לזיתים שהיו להם בכל רוח – They would give [one portion of] Peah on all the olives that they had on the eastern side of the city, and another [portion of] Peah for all the olives that they had on eh western side, and similarly for the four directions.
+שהיו להם בכל העיר – they do not give other than one [portion of] Peah for all of them, even though they don’t see each other, but the Halakha is not according to Rabbi Eliezer the son of Rabbi Tzadok who quoted him. But the Halakha is according to Rabban Gamaliel.
+
+Mishnah 5
+
+שני מיני חיטין – such as reddish, dark-colored wheat and white-colored wheat
+
+Mishnah 6
+
+הלבלר – the scribe
+הזוגות – they are those mentioned two-by-two in the first chapter of Mishnah Avot (from Mishnah 4), where two [individuals] received [the tradition] from two [others] [until] from the mouth of Shimon HaTzaddik/the Righteous.
+
+Mishnah 7
+
+שדה שקצרוה גוים – for themselves. But the heathen workers did not harvest it for an Israelite, for then, it is as if an Israelite harvested it.
+קרסמוה נמלים – it is the manner of ants to sever the branch of an ear of corn from the bottom, and this is called the plucking of tops off, in the language of (Psalms 80:14): “wild boars gnaw at it.”
+פטורה – as it is written concerning the corner (Leviticus 23:22): “and when you reap [the harvest of your land…” until you, yourselves will be the reapers/harvesters.
+שחובת הקציר בקמה – that is to say, the obligation for the corner of this that is left standing, and assuming that if the field was destroyed, the corner returned to the sheaves and he is liable to separate the corner from the sheaves; these words apply where the field was destroyed, but here it was not destroyed.
+
+Mishnah 8
+
+הלוקח נותן פאה לכל – that the obligation of the corner from what he had harvested remains in that one-half that the purchaser bought, and it is as if he did not sell him other than what had remained in the field after he removed from it the appropriate corner to be removed from that field, and similarly, one who redeems from the hand of the treasurer removes from the one-half that he redeemed the appropriate corner for the entire field.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מלבנות – a square garden-bed, and because they were made like the white frames, they are called garden-beds/plots.
+שבין הזיתים – and the same law applies for all other kinds of trees, and he (i.e., the anonymous Tanna/teacher of the Mishnah) took [the word] “olives,” to teach us, that even olives are liable in Peah/the corner of the field [to be left for the poor], are not from the legal decisions of the School of Hillel, and all the more so, the rest of the trees which are not liable for Peah/the corner of the field, for it is obvious that they did not make this legal decision.
+ב"ש אומרים פאה מכל אחד ואחד – from each small garden-bed/plot and garden-bed/plot, since the small garden-beds/plots stand each piece detached and they do combine with one another, as the School of Shammai holds that the olives are detached. But where the beginnings of the rows are combined with each other, they admit that they are not separate. And at the time when the trees are distant from each other until in the ground, there is a field requiring one Se’ah of seed (a square measure), fifty cubits by fifty cubits and there aren’t ten trees in it, the School of Hillel admits that we give Peah for each and every garden-bed, since the trees are far apart, things appear that it is not for the trees that these small garden-beds were made. And when the trees are joined closely and there are ten trees in less than a field requiring one Se’ah of seed, the School of Shammai admits that we give one Peah for everything, they only disputed when there are ten trees in a field requiring one Se’ah of seed.
+
+Mishnah 2
+
+המנמר – he harvests his field place by place, that would speckled, from the [Biblical] language (Jeremiah 13:23): “[Can the Cushite change his skin,] Or the leopard his spots?..,” for he reaped the grain that ripened first, the first of the field.
+ושייר קלחים לחים – those that had not ripened.
+נותן פאה לכל אחד ואחד – and when he returns to harvest the moist stalks that he left, those that are speckled interrupts and it is not considered the beginning of the harvest.
+בזרוע שבת – vegetation that we call in the foreign language ANITAV.
+שהוא נותן פאה לכל אחת ואחת – because it is not their manner to sow from them one field; therefore, all of these garden-beds are considered as if each one of them are one field, and dill and mustard are liable for Peah, even though we don’t give a corner of the field for vegetation, because it is used for seeding and it is considered for kinds of seeds, and the Halakha is according to the Sages.
+
+Mishnah 3
+
+המחליק בצלים – there are those who interpret the language [in Biblical terms] (Genesis 27:11): “[Jacob answered his mother Rebekah, ‘But my brother Esau is a hairy man] and I am smooth-skinned,’” for when they were detached/plucked, the place remained smooth/empty. And there are those who interpret it as when he levels [a field by taking out crops], when he takes part of the moist/fresh onions to sell them in the market place and another part he leaves the dry ones for the granary for storage.
+נותן פאה לאלו לעצמן – they are like two different kinds of wheat.
+וכן בכרם – and similarly one who clears the vineyard, its law is like one who clears out the onions.
+המדל נותן מן המשוייר על מה ששייר – at the time that the onions are sown close together, he takes from one from among them in order that the remainder will grow with open space and become large. That is what is called to thin out the vineyard by lifting up and loosening them from their place and our Mishnah (Tractate Shevi’it, Chapter 4, Mishnah 4) teaches: “Who is one who levels his field? He takes one and leaves two,” and those which he uproots to give space to the rest are not liable for Peah because it is for the repair of the remainder, therefore, he gives Peah from the remainder alone and what has been uprooted is exempt from anything and it is not considered reaping.
+המחליק מאחת יד – that is to say, from one matter, or all of it for the granary or all of it to the market. And Maimonides explains “with a unity of hand” (i.e., all of them for one purpose), that the part which he takes to sell in the marketplace he does take from here and there, but all of it is from one side.
+
+Mishnah 4
+
+האמהות של בצלים – large onions that we leave them to grow seeds, and as a result that they remain in the ground and are not worthy for eating other than in the case of an emergency, therefore, Rabbi Yosi exempted them, but the Halakha is not according to him.
+מלבנות הבצלים שבין הירק – Rabbi Yosi holds that the vegetable is considered like a different seed, for it is not the manner for people to bring in onions among the vegetables, and it is taught in the Mishnah above in Chapter two (Mishnah one) interrupts, but the Halakha is not according to Rabbi Yosi.
+
+Mishnah 5
+
+שלקחו את האילן – from those trees that are considered in the first chapter [of our Tractate, Mishnah 5] that are liable for Peah.
+המוכר קלחי אילן – the roots of the plants that are liable for Peah, but he did not sell him the actual ground, the purchaser gives Peah/corner of the field [for the poor] for each one of them.
+בזמן שלא שייר – that is to say, if the owner of the field had not begun to reap or harvest the fruit, then the purchaser is liable to give Peah, but if the owner of the field had begun to reap his field before he sold these, what remains from the field that was not reaped or harvested , the owner of the field is the one who gives the Peah on everything, for since he had begun in reaping or the harvesting of the fruit, he becomes liable for Peah on all of the field. But Rabbi Yehuda comes to explain the words of the First Tanna/teacher, and such is the Halakha.
+
+Mishnah 6
+
+קרקע בית רובע – a place where it is appropriate to sow in it one-quarter of a Kab, and they explained it as ten and one-half cubits by ten cubits by proportion.
+העושה סאתים – Rabbi Yehoshua does not follow after sowing, but rather the ground that produces two Se’ah which is twelve Kabs.
+לקצור ולשנות – it is the manner of reapers that he grasps a palm’s worth from the flour and reaps, as it is written (Psalms 129:7): “that affords no handful for the reaper, [no armful for the gatherer of sheaves],” that the reaper did not have a handful. And if there is among the standing corn in order to fill his hand twice, he is liable for Peah.
+קרקע כל שהוא חייבת בפאה – as he holds, “the corner of your field” (Leviticus 19:9) is implied, and he is in dispute with everyone.
+ובכורים – as it is written regarding them “your land” (Exodus 23:19, 24:36). And these words concern the first-fruits of wheat and barley, but the first-fruits of trees – he is not liable other than if he has land sixteen cubits around the tree which is the measure of its absorption.
+ולכתוב עליה פרוזבול – Hillel instituted the Prosbul, when he saw that people were prevented from making loans to the poor because the [upcoming] seventh year cancels the debt, he instituted that one should transfer their documents to the Jewish court and write: “I transfer to you, so-and-so and so-and-so the judges every liable that I have that I will collect at the time when I desire,” and when they have written for him this document the seventh year does not cancel his debt (see Mishnah Shevi’it, Chapter 10, Mishnayot 3-4), and specifically when the borrower has a parcel of land, even a bit, and it is then considered as if the debt is collected already in the hand of the Jewish court, and further, we don’t call it (Deuteronomy 15:2): “he shall not dun,” and we consider the land, however small, as if it is worth the entire debt as there is no overreaching for land.
+ולקנות עמה נכסים שאין להם אחריות – for movables are acquired with the land, by money, by documentation, or by claim of undisturbed possession (during a legally fixed period).
+
+Mishnah 7
+
+שכיב מרע – he who lies on his bed on account of illness.
+שייר קרקע כל שהוא – all these he left a bit of land, as is taught in our Mishnah, from here until the end of our chapter, not exactly land as the same law applies with a bit of movables, but since the first part of the Mishnah teaches regarding the corner and First Fruits and Prosbul/a declaration made in court before the execution of a loan to the effect that the law of limitation by the entrance of the Sabbatical year shall not apply to the loan to be transacted – a bit of land is taught in all of these are also a bit of land.
+מתנתו קיימת – if they purchased from his hand on the gift even though he rose from his illness, he cannot retract, since he left for himself a bit, he revealed his thinking that it was not on account of death that he wrote the gift.
+לא שייר קרקע כל שהוא – for himself, from something undefined, a person does not leave himself poorly dressed, and if he had not thought that he would certainly die, he would not give all his possessions, therefore if he stood, he retracts and even if they purchased it from his hand.
+וכתב לאשתו קרקע כל שהוא אבדה כתובתה – we are speaking of someone near death who distributes his possessions to his children and writes to his wife a portion among the children, and she herself heard and was silent and didn’t say, “I am collecting my Ketubah” or something similar, she loses her Ketubah.
+רבי יוסי אומר אם קבלה עליה – that she would be a partner among the children, and even if they did not purchase from her hand, and he did not command that they should write such in her presence, she lost her Ketubah and furthermore she is not able to retract, but the Halakha is not according to Rabbi Yosi.
+
+Mishnah 8
+
+הכותב כל נכסיו לעבדו – that he wrote, “all my property to so-and-so my slave,” for the slave is include in the property and he (the owner) gave him his selfhood and that which when it states, “my slave” that is my slave that was already.
+שייר קרקע כל שהוא לא יצא בן חורין – all where he puts down a measurement, we say that he also left to himself, and when he said: “all my property is yours,” he is speaking of the rest of his property, but he deceived him that he came and not to free him. Since he (i.e., the owner) did not say to him “yourself and my property, and even if he doesn’t have any property other than the slave and the land that he left, nevertheless, he (i.e., the slave) does not go out to freedom, for since the word “all my property” is not fulfilled, for it comes as “except for” and he annuls it and we don’t argue his words and they are completely annulled, and he (i.e., the slave) did not acquire his self-food nor the property.
+ר"ש אומר לעולם הו בן חורין – whether he has no property other than the slave and the land that he left, or whether he has other property, he (i.e., the slave) is always a free man, and we establish the word, “all my property” with the slave alone, when he doesn’t have other property, and we don’t say when he said, “except for,” this nullifies his word that he said, “all my property,” for we separate his word, and we fulfill him regarding his slave and he goes out as a free man.
+חוץ מאחד מרבוא – and he didn’t explain what he leaves aside, but there we said that one-ten-thousandth part that he said, is the servant, and he is not considered other than one of one-ten-thousandth of his property and even though he is worth more, but the Halakha is not according to Rabbi Shimon.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+הפאה ניתנת במחובר – as it is written (Leviticus 19:10): “[You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard;] you shall leave them for the poor and the stranger: …],” lay it down before them and they will plunder it.
+בדלית – a vine that is suspended on the wood or on the trees.
+מוריד ומחלק – as it is written (Leviticus 19:10): “you shall leave them [for the poor and the stranger…],”those which have no danger you leave before them, and if you do not leave them when there is a danger ascending [to get] them, but one brings them down from the tree and distributes it to them.
+כחליקי אגוזים – on the name of the smooth nut-trees and they have no connection like the rest of the trees that are called nut trees too smooth for climbing, but the Halakha is not according to Rabbi Shimon.
+אפילו תשעים ותשעה – it refers to the beginning of the Mishnah, that Peah/the corner is given unharvested.
+
+Mishnah 2
+
+בדלית ובדקל – that their observance is with something detached.
+
+Mishnah 3
+
+נטל – one of the poor people [took] part of the Peah that he had already gleaned and he threw/tossed it on the rest in order to acquire it.
+אין לו בה כלום – even with what he had gleaned, for we fine him and remove from him [both] the detached and attached.
+נפל לו עליה וכו' – even though four cubits of a person acquires for him in an alley/recess and at the sides of the public domain; here in the field of his fellow the Rabbis did not establish for him that his four cubits would acquire for him; alternatively, since he fell upon it he revealed his intention that through falling it is appropriate that it would acquire for him; in the four cubits it is not appropriate for him that he would acquire it.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+שלש אבעיות ביום – three times the owner revealed/exposed and appeared in his field in order that the poor could take Peah. The word אבעיות – means revealing (Obadiah 1:6): “[How thoroughly rifled is Esau,] How ransacked his hoards!” We translate this [in Aramaic] as revealing a hidden object.
+בשחר – because of those nursing among them who are sleeping in the morning, and then they have the free time to glean.
+ובחצות – because of the young children who are accustomed to go out at noon and walk to glean Peah.
+ובמנחה – because of the elderly who walk with their crutches and they don’t arrive to the field until the afternoon.
+שלא יפחתו – from these three times. And the Halakha is that we don’t distribute Peah other than at these three times; we don’t make it any less or any more than this.
+של בית נמר – It is the name of a place, as it is written (Numbers 32:36): “Beth-nimrah, [and Beth-haran as fortified towns or as enclosures for flocks].” They tie a rope at the same of the standing corn and continue reaping until the rope runs out and place the Peah the entire rope, and they go back and tie and place the Peah, that is from each and every artisan, that is to say, from each and every row and for this reason they mention these for praise.
+
+Mishnah 6
+
+נכרי שקצר את שדהו וכו' – as it is written concerning gleaning and the corner of the field (Leviticus 19:9): “When you reap [the harvest of your land…],” excluding that when heathens reaped it, and concerning that which is forgotten, it is written (Deuteronomy 24:19): “When you reap the harvest in your field and overlook a sheaf in the field, [do not turn back to get it]..,” from here they said that a heathen which reaped his field and afterwards converted is exempt.
+שאין השכחה אלא בשעת עמור – and at the time of carrying sheaves home, he was a convert and liable in all the commandments, but the Rabbis hold that since there is the forgotten sheaf of the Omer, and there is that which is forgotten with the standing corn, as it is written (Deuteronomy 24:19): “and overlook a sheaf in the field,” to include that which is forgotten with the standing corn, that which exists with that which is forgotten of the standing corn exists with that which is forgotten of the grain sheaf, and that convert who harvests while reaped that which was not that which was forgotten of the standing corn for at that time he was a heathen, and even though he has not converted, it is not that which is forgotten of the grain sheaf. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+קמה ופדה עומרים פטורה – Since the Biblical verse that we exclude the harvest of a heathen, also excludes the harvest of that which is sanctified [to the Temple] for it is not your harvest, but regarding the matter of that which is forgotten, there is a dispute between Rabbi Yehuda and the Rabbis when one sanctified the standing corn and redeemed sheaves of grain just as they disputed regarding a heathen that reaped his field and afterwards converted.
+
+Mishnah 8
+
+עד שלא באו לעונת המעשרות – that is giving the pile of grain an even shape when he smooths the face of the pile with a winnowing shovel, but if at that same time, if they were in the hand of the [Temple] treasurer, they are exempt, and if not, the Sanctification does not redeem them.
+וגמרן הגזבר – when it had been processed while still in the hand of the treasurer.
+
+Mishnah 9
+
+רבי אליעזר אומר זכה לו – a dispute of Rabbi Eliezer and the Rabbis concerning a rich person that gathered Peah to make assignment to a poor person, for Rabbi Eliezer holds that we say two Miggos (i.e., that a deponent’s statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his case); [the first] Miggo – that if he had wanted to make his possessions ownerless he would be a poor person and that it is appropriate for him, now also, it is appropriate for him. And [the second] Miggo, that if he wanted, he could have taken possession for himself, he also gave possession to his friend, but the Rabbis hold that we say [only] one Miggo; two Miggos we don’t say, but from a poor person to a poor person, everyone says that it is appropriate, and the Halakha is according to the Sages.
+של נכרי חייב במעשרות – for since the heathen is not liable in gleanings, that which is forgotten and the corner of the field/Peah, it is like the other grain of the heathen which is liable for tithes.
+אלא אם כן הפקיר – to the ppor and to the rich, for that which is ownerless is exempt from tithes. But our Mishnah is according to Rabbi Meir who said that there is no acquisition in the Land of Israel for a heathen to be released from tithes. But the Halakha is not according to this.
+
+Mishnah 10
+
+הנושר בשעת הקצירה – ears of corn that fall at the time of harvesting.
+הכהו קוץ – whenever it falls on account of an accident, it is not gleaning, as it is written (Leviticus 19:9): “or gather the gleanings of your harvest,” there is no cleaning other that on account of harvesting.
+תוך היד – it refers to falling, that is, if it is within the hand and it falls [or] within the sickle and it falls, for that which falls from one’s hand and from the sickle is for the poor, but if it falls from the back of the hand [or] from the shaking of the hand,a nd from the back of the sickle from the power of the movement of the sickle, it belongs to the owner, and this not through the [act of] harvesting.
+ראש היד when his hand is full and here are ears of corn between the tops of his fingers and the palm of his hand, when it falls from there, and similarly when it falls from the top of the sickle.
+רבי ישמעאל אומר לעניים – it is compared to within one’s hand and within the sickle.
+ורבי עקיבא אומר לבעל הבית – that it is compared to the back of he hand and the back of the sickle. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 11
+
+חורי הנמלים – it is the manner of ants to bring grain into their holes/cavities.
+שבתוך הקמה – until he had started to reap.
+של בעל הבית – and he poor have nothing from the standing corn.
+שלאחר הקוצרים – after they had begun to harvest, and we suspect less the ants brought it there from the gleanings. Therefore, the upper wheat that are in the cavity or the upper ears of corn go to the poor for there is from the gleanings there, but the lower wheat belongs to the owner as it was from the standing corn. And which are the upper parts? The white ones. And which are the lower parts? The greenish ones that turn black and are recognized as being old.
+ר"מ אומר הכל לעניים – for it is impossible for a granary without jaundicing/mildew, and lest those green ones from the new grain that was harvested now, there is within it a part for the poor.
+שספק לקט לקט – as it is written (Leviticus 19:10): “you shall leave them for the poor and the stranger,” leave before them of your own, and the Halakha is according to Rabbi Meir.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+גדיש שלא לוקט תחתיו – he who collected and heaped up stacks of grain to one place within the field, where the poor people there had not yet gleaned the poor man’s share of the crop.
+כל הנוגעות בארץ לעניים – the Rabbis fined him since he heaped up stacks on top of the gleanings, and even heaped up stacks of wheat on top of gleanings of barley, whomever comes in contact with/touches the wheat on the ground is for the poor.
+הרוח שפזרה את העמרים – on top of the gleanings.
+גשי נפילה – according to the measure that normally falls at the time of harvesting, which are four Kabim for a Kor of seed, and a Kor is thirty Se’ah, and because the first Tanna/teacher who stated that we estimate how much it is appropriate to make as gleanings, Rabban Gamaliel teaches us that the matter does not require an estimation for it is already defined/determined as the field requires for seed, with thirty Se’ah of seed, it is customary to fall from it four Kabim at the time of harvest, and such is given to the poor.
+
+Mishnah 2
+
+שבולת שבקציר – he left a remnant in his harvesting one sheaf that he did not reap, and the top of that sheaf touches/reaches the standing corn, if that sheaf is cut with the standing corn, it belongs to the owner of the house, as the standing corn saves it and we don’t call it (Deuteronomy 24:19): “do not turn back to get it…”
+מעשר שבולת אחת ונותן לו – since he is is obligated to give him tithed things like that which was a sheaf of gleanings which is exempt from tithes, and even though that they had yet been shaped into an even pile, the title of tithe applies upon it such as First Tithe in which the sheaves had been advanced hat the name of Tithe fell upon hem, even though they had yet formed an even pile. And how does he do this? He brings two sheaves from this pile that had been combined in the sheaves of the gleaning, and says about one of them if this gleaning is good, and if not, it is from the set tithes of the second, and he gives him the first. And in the Jerusalem Talmud, an objection is raised, for we suspect lest that this second time when he established it for tithes of this gleaning, since it is exempt from Tithes, the Tithes do not establish it, for we don’t’ separate from that which is exempt for what is liable. And we respond that the person who takes a third sheaf and says if the second one that I had established it is for Tithes is for gleaning, and it cannot be for tithes, the third is tithed for the first.
+א"ר אליעזר וכי היאך העני הזה מחליף דבר שלא בא ברשותו – Rabbi Eliezer to the words of the Rabbis said to them that, that you who dispute me regarding a rich person who gleans Peah for a poor person, for I say that he should take possession and you stated that he should not take possession, how can this poor person exchange a matter that has not come into his possession? For surely, the owner of the field is not able to make assignment to him the gleanings according to their words, and it is found that this gleaning does not come into the possession of the poor person, other than according to their words, he can assign the poor person the entire pile on the condition to return it, for a gift given on the condition to return it is called a gift, and it is found that that sheaf which is gleanings comes to the hand of the poor person and he can exchange it for another. But the Rabbis state here that they did what they cannot assign as one who assigns it and we consider it as that sheaf of gleanings as if it comes into the hands of the poor person, even though that he did not merit it, for regarding this he can exchange it for another. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+אין מגלגלין בטופח – a form of thin pulse, which we call in Arabic Gilabaan. But Maimonides explained that it is a kind of seed which we call it Kortmin, and it is likened to barley. And Rabbi Meir states that we don’t irrigate this species with other kinds of seeds, to reap them together, for the greening that was appropriate to fall from the other kinds of seeds would fall from this worst species and it is found to cause loss to the poor.
+וחכמים מתירים מפני שאפשר – that gleanings will fall from the rest of the seeds as from the irrigating engine. And the Halakha is according to the Sages. Another explanation: We don’t bring up water in a wheel from the well to water the field or to sprinkle it until the irrigating engine waters on it at the time when the poor come for the gleanings, because it causes loss to the poor. But the Sages permit it, since it is possible that they would estimate the loss of the poor in this and give the owner the family according to the estimation that they would estimate upon it, and for Rabbi Meir who stated that we don’t irrigate, we estimate for the owner of the house his loss and take it from the poor.
+
+Mishnah 4
+
+עני היה באותה שעה – and he is exempt from paying, and the Halakha is according to the Sages.
+
+Mishnah 5
+
+המחליף עם העניים – he gives grain or fruit to a poor person in exchange for what he gleaned.
+שלו פטור – from tithing. What the poor person gave him which is gleaning, the forgotten sheaf and [from] the corner of the field.
+ושל עניים חייב – what the owner of the house gave the poor person from his grain, and he is lible to tithe prior to giving it to the poor person.
+שנים שקבלו את השדה – and both of them are poor.
+באריסות – for one-half, for one-third and/or for one-fourth, and they are made like the owner of the house, and if the owner of the house is poor, he is prohibited from the gleanings of his field, as it is written (Leviticus 19:10): “or gather [the fallen fruit of your vineyard; you shall leave them] for the poor…,” it is a warning to the poor that he should not glean his gleanings and he is liable to separate out the Poor Man’s tithe and to give it to another poor person. And specially everyone regarding his portion is made like the owner of the house, and not on the part of his fellow. Therefore, it is permissible for this one to give that one the Poor Man’s Tithe.
+שקבלה ממנו למחצה – if he owned that which was attached [to the ground] but if he said to him… [שליש] מה שאתה קוצר – you have no part other than that which is detached [from the ground] and he is liable for gleanings, the forgotten sheaf and the corner of the field, everything is upon the owner of the field, and even though that you forgotten the sheaves when detached at he time of the heaping up of the sheaves/carrying the sheaves home nevertheless, here he is exempt, and we don’t call it, “your harvest” (Leviticus 21:9), since he did not merit it other than when it was detached. And a proselyte who converted after the harvest and is liable in the forgotten sheaf above, according to Rabbi Yehuda, that is because we call it “your field” (Leviticus 21:9). But nevertheless, for this reason, we do not obligate a convert in gleaning after it had been uprooted from being attached to the ground.
+
+Mishnah 6
+
+המוכר שדהו – He sold him a field and its standing corn, but if he sold only the standing corn and left the field to himself, both are forbidden for the gleanings, the forgotten sheaf and the corner of the field, for near this, I call it “your field” and near that I call “your harvest.”
+המוכר מותר – [to have] the gleanings, the forgotten sheaf and the corner of the field if he is poor.
+על מנת שילקט בנו אחריו – and through this, the worker deducts it from the rent, it is found that he repays his liability from the poor.
+אל תסג גבול עולים – that is to say, don’t read it as “always” but rather as those who ascend, there are those who interpret these as those who went up from Egypt that they would not change the warnings in the Torah that were given to those who left Egypt, and there are those who interpret those to ascend as those people whose property decreased, and calling them those who ascend is a language of honor, such as they call a blind person, who is capable of sight.
+
+Mishnah 7
+
+ולא שכחו בעל הבית – such as the case where the owner of the house is in the field and refers concerning him and he acquires it, but the owner of the house is in the city, it is considered forgetting, even though the owner of the house did not forget it.
+
+Mishnah 8
+
+לכובעות – to make of them a kind of hat at the top, for such they were accustomed to making wreaths of ears of corn and to put them on the head.
+לכומסאות – they are not tall nor project above like hats, but are bent below so that they would be seen so much, as it states (Deuteronomy 32:34): “Lo, I have it all put away [Sealed up in My storehouses].”
+ולחררה – reaped a little bit and made a temporary stack in the field, in order to roll the dough to make a thick cake baked on coals. Another explanation: There are those who harvest the grain and make a pile in one place until they are collected, and then they carry them to the place where they thresh the grain, and the place of the threshing is called a granary. And what they make a pile of on the ground is called stack covers, like the image of a hat which they place on a head, and what they make a pile of in a ditch in the field is called sheaves put at the bottom of a stack as foundation , like the language of (Deuteronomy 32:34): “Lo, I have it all put away,” and what they make a pile in a round heap like the image of the stone of a millstone is called a temporary stack in the field, on account that the temporary sheaf is round.
+ולעמרים – he made small sheaves and he will end up making from two or three one sheaf.
+אין לו שכחה – that is to say, what he forgot in the field at the time that he brings in from one of these places is not “forgotten,” as it is written (Deuteronomy 24:19): “When you reap the harvest in your field and overlook a sheaf in the field, [do not turn back to get it;]...,” just as there is reaping that has no reaping after it, so too carrying sheaves home, which have no other sheaves, which excludes those which have sheaves heaped up afterwards.
+ממנו ולגורן יש לו שכחה – A person who brings from one of these places to the granary and forgot one heap of sheaves from these places, is considered “forgotten.”
+המעמר לגדיש – and wants that they should remain in one place and there he will thresh them, there is something forgotten.
+ממנו ולגורן – if he had his mind upon them and afterwards brought them to another place to thresh them, he has nothing forgotten.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+בית שמאי אומרים הבקר לעניים – Whomever declares something ownerless [only] for the poor but not for the rich, he has the law of ownerless, and is exempt from tithes, as it is written regarding gleaning and the corner of the field (Leviticus 19:10): “you shall leave them for the poor and the stranger.” What does the inference of “you shall leave them” teach us? It comes to teach on another kind of “leaving,” which is being ownerless, which is like this, just as this is for the poor but not the rich, even this, which is said in another place, is for the poor and not the rich.
+אף לעשירים בשמטה – as it is written (Exodus 23:11): “But in the seventh you shall let it rest and lie fallow.” What does the word ונטשתה /”to be released” come to teach us? It teaches about another renunciation/resignation like this which is being ownerless, which is in the seventh year. Just as the seventh year is for both the poor and the rich, so also being ownerless is for the poor and the rich.
+
+Mishnah 2
+
+לגפה – stone fence set up one on the other without plaster.
+ולכלים – utensil of the plough/strigil.
+בית שמאי אומרים אינו שכחה – the dispute of the School of Shammai and the School of Hillel regarding the Omer/quantity of grain in a sheaf that he took possession of to bring it to the city and placed it at the side of a stone fence or at the side of the pile and forgot it there. 
+ובית הלל אומרים שכחה – And it is taught later in our Mishnah (Tractate Peah, Chapter 6, Mishnah 3), that he picked it up to bring into the city and forgot it, the School of Hillel admits to the School of Shammai that it is not forgotten, this is when he did not place it near the stone fence or near the pile. Another explanation: The School of Shammai states that it is nit forgotten, even with Omer that he did not take pick it up, it is not forgotten, for since he had placed it next to a specific place, he would ultimately remember it, and the School of Hillel states that all the while that he did not pick it up, the School of Hillel admits that if he took possession of it and afterwards forgot it, that it is not forgotten, as we will say shortly.
+
+Mishnah 3
+
+ראשי שורות העומר שכנגדו מוכיח – Nearby ahead, it explains this (Tractate Peah, Chapter 6, Mishnah 4).
+
+Mishnah 4
+
+שנים שהתחילו מאמצע שורה – of sheaves, this one turned his face to the north and that one turned his face to the south.
+ושכחו לפניהם – after they had started to bind and pile the sheaves, they skipped and forgot it, that is forgetting, as we call it (Deuteronomy 24:19): “Do not turn back to get it.”
+ולאחריהם אינו שכחה – if when they turned their faces – this one to the north and that one to the south, and they began to bind and pile the sheaves, and there remained one sheaf between them that they had forgotten, that is not forgetting, because both of them relied upon each upon the other and through that it was forgotten.
+יחיד שהתחיל מראש השורה – Now it explains to that which is taught in the Mishnah above (Tractate Peah, Chapter 6, Mishnah 3), [as regards a sheaf at] the end of the row, [the presence of] a sheaf at the end of the row across from it proves [that the first sheaf has not been forgotten], such as there are ten rows here of ten by ten Omers set up by rows from the north to the south, and he began to bind and pile the sheaves at the end of one row and he forgot an Omer behind it, that is forgetting, since he passed it and an Omer stands near it, we call that (Deuteronomy 24:19): “Do not turn back to get it.” Bu if he forgot one Omer/sheaf or two at the end of the row, that is in front of him, and he placed them and return and began to bind and pile the sheaves from the beginning of the second row, that is not forgetting, for we don’t call it “Do not turn back” (ibid.), for I saw that it is his intention to work on another row from those which he left from east to west, and that is what is taught in the Mishnah (in Tractate Peah, Chapter 6, Mishnah 3), at the end of the row across from it proves the point, for the Omer sheaves of the other rows prove concerning those which he left that they were not forgotten and are fit to be considered with them in another row.
+
+Mishnah 5
+
+הוצני פשתן – like when the flax is uprooted from the field, it is called (hard) flax-stalks (before they are prepared for spinning), that stand like flax-stalks.
+שני גרגרים – grapes.
+אלו כדברי ב"ה – And their reason is because it is written (Leviticus 19:10): “You shall leave them for the poor and the stranger,” one for the poor and one for the stranger/convert, that is two, and the School of Shammai states three for the poor and four for the owner of the house, as it is written (Deuteronomy 24:19): “it shall go to the stranger, the fatherless and the widow – [in order that the LORD your God may bless you in all your undertakings],” there is three for the poor.
+
+Mishnah 6
+
+העומר שיש בו סאתים אינו שכחה – as it is written (Deuteronomy 24:19): “Do not turn back to get it,” Omer that you can lift it all up as one and carry it on his shoulders, excluding this of two Se’ah that you are not able to life all of it as one.
+אמרו לו יפה כחו – as we have said, two is forgotten; three is not forgotten.
+לא אם אמרת בעומר אחד שהוא בגדיש – the law is that one Omer that contains two Se’ah, there will not be any forgetting, because it is like a grain heap, and forgetting does not belong with a pile.
+תאמר בשני עמרים – which are like the other small Omer piles.
+ככריכות – in small bundles.
+
+Mishnah 7
+
+קמה שיש בה סאתים ושכחה אינו שכחה – since we derived the forgotten standing crop from the forgotten Omer. Just as an Omer which contains two Se’ah is not forgotten, so also the standing crop which has two Se’ah is not forgotten, and the forgotten standing crop we derive it from the Biblical verse, as it is written (Deuteronomy 24:19): “[When you reap the harvest in your field] and overlook a sheaf in the field,” to include the forgotten standing crop.
+טופח – a kind of very thin pulse, and we call it in Arabic “Gilba’an.” But in the standing barley grain, we are speaking of when they were emptied of grain/blasted and they became thin like an inferior kind of barley, and even so, we see them as if they are thick like the rest of the barley, and if when we consider them thick like other barley, there would be in them two Se’ah, even though that now they are blasted and don’t have two Se’ah, they are not forgotten. And we should not interpret that of the inferior barley explicitly that they should consider it as if they are like thick barley, but with barley that was blasted and became inferior, and this is what we say in the Jerusalem Talmud, we see the blasted [barley] as if they are full.
+ענוה של שעורים – the word ענוה /fertility with [the letter] ו' (Vav), like [the word] ענבה /stalk of grapes with a ב' (Bet), that is to say, a grain/berry of barley.
+
+Mishnah 8
+
+הקמה מצלת את העומר – a standing crop that was not forgotten that was at the side of Omer that had been forgotten, prevents/saves the Omer that it would be forgotten, as it is written (Deuteronomy 24:19): “When you reap [the harvest in your field] and overlook a sheaf in the field…” the Omer that is is around it that was harvested is forgotten, and not the Omer that is around it that is standing crop.
+ואת הקמה – if he forgot a standing crop and the heads of its ears of corn are attached to another standing crop that was not forgotten, that standing crop that was not forgotten prevents/saves the forgotten standing crop that is attached to it, and it is not forgotten.
+העומר אינו מציל – if the Omer was forgotten or the standing crop was forgotten at the side of the Omer that was not forgotten, the Omer that is not forgotten does not save either the forgotten Omer or the forgotten standing crop.
+
+Mishnah 9
+
+עקורה – detached, and is not uprooted, is attached to the ground, and does not combine to the two Se’ah and a fiber is not forgotten, but if he forgot them, it is forgotten, and especially if he forgotten both of them, for if he forgot the uprooted but did not forget that which was not uprooted, that which was not uprooted saves/prevents that which is uprooted that is next to it.
+וכן באילן – A Se’ah of detached fruit next to an attached does not combine, and they are forgotten.
+והשום והבצלים – A Se’ah of standing crop of garlic and a Se’ah of standing crop of onions does not combine to two Se’ah of standing crop. Alternatively, a Se’ah of uprooted garlic and a Se’ah of garlic that is not uprooted, and similarly, a Se’ah of uprooted onions and a Se’ah of onions that are not uprooted do not combine.
+אם באת – for example when there is leaning between one Se’ah and [another] Se’ah , and similarly, in a vineyard, there is the poor man’s share of grapes between a Se’ah and [another] Se’ah. But regarding fruit of a tree, there is not found the domain of the poor in the middle, for there is no gleaning or poor man’s share of grapes with a train. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 10
+
+שנתנה לשחת – to reap while it is still moist to feed to cattle.
+לאלומה – to reap in order to prohibit through it other sheaves, like (Genesis 37:7): “binding sheaves [in the field]…”
+אגודי השום – garlic that had been harvested/collected in order to bind to them other garlic.
+ואגודות השום והבצלים – if he forgot them, they are not forgotten, for it is manner of garlic and onions that we make of them small bundles and we go back and bundle them with five or six of the small ones to one bundle, and on those small ones it is stated that there is no forgetting, because it is like binding and piling sheaves to a place which is not the completion of the work, for we say about at the end of the chapter [of the Mishnah] הגדיש (chapter five) that it is not forgetting.
+הלוף – Maimonides explains that it is a species from the kind of onions.
+רבי יהודה אומר אין להם שכחה – for all of those that are hidden, as it is written (Leviticus 19:9): “your field,” just as a field is revealed/in the open, so all that is revealed, excluding that which is hidden.
+וחכמים אומרים יש להם שכחה – as it is written, “your field” (ibid.), which implies revealed, and it is written (Leviticus 19:9): “your harvest,” that also implies revealed. This is a one limitation following another limitation, and a double limitation serves to widen the scope (i.e., it is an exemplification), and we include that which is hidden. And an explanation of the word טמון /hidden is something that is eaten from it which is hidden under the ground, such as radish, and onion and the garlic and the turnip and similar things to it. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 11
+
+הקוצר בלילה והמעמר – at night.
+והסומא – whether during the day and/or at night.
+אם היה מתכוין ליטול הגס הגס – since he intended to take the large [sheaves] even the thin ones have no forgetting.
+על מנת מה שאני שוכח אני נוטל יש לו שכחה – because he makes a condition against what is written in the Torah and his condition is null/void.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+כל זית. כזית הנטופה בשעתו – on account that it drips oil, they called it “dripping,” even though it does not drip every year long since when they raised up this name on that fact that at its time, it drips. If he forgot it, It is not forgetting, as it is written (Deuteronomy 24:19): “And overlook a sheaf in the field,” a sheaf that you always forget it, excluding that which you remember after a while.
+שופכני – that its olives spill much oil.
+בישני – that it embarrasses all the rest of the trees from the great among of oil that goes out from it, more than its neighbors.
+שהוא עושה הרבה – many olives.
+שנים שכחה – our anonymous Mishnah is according to the School of Hillel who said above that two are for the poor.
+רבי יוסי אומר אין שכחה לזיתים – Rabbi Yosi did not say this other than when Hadrian the Caesar came and destroyed all the country and there were no olives found, but when the olives are found, Rabbi Yosi admits that there is forgetting for olives, and similarly, he whose olives were dripping or dry (not producing oil), they have forgetting.
+
+Mishnah 2
+
+שלש שורות של שני מלבנים – three rows of olive trees and between the first row and the second there is a square garden-bed in the form of a small grain plot (of three handbreadths in width) that is between the olives as is taught in the Mishnah above at the beginning of chapter three (Mishnah 1)., and similarly, between the second row and the third row, and he forget the middle tree that is in the middle row, that is not forgetting for the trees that surround it hid it, and it is similar to covering it with straw or poor people stood opposite it as is taught in the Mishnah above that is not forgetting.
+במה דברים אמורים – it refers to the Mishnah that is above (Mishnah 1 of Chapter Seven), with a dripping oil at its time, and its forgetting is not forgetting. What are we referring to? At the time when he not begun [to harvest the tree] with it, but if he begun with it and had forgotten it, it is forgetting until there is in it two Se’ah.
+כל מזן שיש לו תחתיו יש לו בראשו – If the owner of the olives is reminded from the olives that he forgot on the tree while he has olives underneath it, he can go back and harvest them, and it is not considered forgotten what he forgot at the top of the tree other than after no olives remained underneath the tree.
+רבי מאיר אומר משתלך המחבא – that is to say, from when the harvester checked with the rods by which hidden olives are knocked down (i.e., searching after the hidden olives) , then all that remains is for the poor when the owner of the tree has no olives underneath [the tree], but all the while that the harvester did not check with the rods by which hidden olives are knocked down, even though there are no olives underneath, he can go back and harvest. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 3
+
+איזהו פרט – that is mentioned in the Torah (Leviticus 19:10): “or gather the fallen fruit of your vineyard.”
+עקץ – sever/cut [by the stalk].
+הוסבך בעלים – it became tied and caught in the trees, and through this fell and was separated into single grapes.
+הרי הוא של בעל הבית – it was not separated through the cutting [of the branches].
+המניח כלכלה בשעה שהוא בוצר – he places a basket underneath the grapes when the individual grapes fall into it.
+הרי זה גוזל את העניים – that fallen grapes when falling, the poor have taken possession before they reach the ground.
+אל תסג גבול עולים – this is explained above in chapter 5 (Tractate Peah, Mishnah 6).
+
+Mishnah 4
+
+איזו היא עוללת – as it states in the Torah (Leviticus 19:10): “You shall not pick your vineyard bare.”
+כתף – the middle shoot/twig of the cluster is attached to many small clusters, and they lie one on top of the other it is like a burden that is on the shoulder of a person which is called a shoulder, and when they are scattered in one shoot/twig one hear and the other there, there is no “shoulder,” (i.e., grapes on an arm of a vine which branches off into twigs).
+נטף – they are berries of grapes that are attached at the end of the shoot/twig that is customary that many grapes would be hanging there, and on account that its grapes drop downward, it is called נטף/grapes hanging down directly from the trunk, and in the language of the Bible, they call a cluster that lacks a shoulder (i.e., grapes on the arm of a vine which branches off into twigs) and grapes hanging down directly from the trunk עולל/picked bare, because it is in front of the rest of the clusters of grapes like something picked bare before the person.
+אם ספק – that the small clusters appear to be hanging/suspended on a shoot/twig, as if the lie one on top of the other and they don’t lie nicely, for now there is doubt if it has grapes on the arm of a vine which branches off into twigs (i.e., a shoulder) or not.
+שבארכובה – a young shoot of a vine that many clusters hang on it and when the person cutting grapes cuts them and it is called a knee/joint and sometimes it has a small single bunch (on a single branch, or hanging down directly from the trunk) with the clusters.
+נקרצת – it is cut and severed and its example we taught in Talmud Yoma (31b): “he cut [the windpipe and the gullet] and another priest completed the slaughtering on his behalf” and in the Bible (Jeremiah 46:20): “a butcher from the north is coming.”
+גרגר יחידי – such as a cluster that lacks small clusters lying one on top of the other but the single berries (not growing in clusters) are attached to the shoot/twig itself.
+רבי יהודה אומר אשכול – as it is written (Isaiah 17:6): “Only gleanings shall be left of him, as when one beats an olive tree, two or three berries…” are a small single bunch, more than this is a cluster.
+וחכמים אומרים עוללת – and they are not considered berries that lie one on top of the other to be called a shoulder (grapes on an arm of a vine which branches off into twigs). And the Halakha is according to the Sages.
+
+Mishnah 5
+
+המדל בגפנים – when the vines are joined in close contact one after another, he uproots from those that are in-between and the others are fixed with this.
+כך הוא מדל בשל עניים – even though they have Peah or a small single bunch (on a single branch – or hanging down from the trunk)/gleaning reserved for the poor so the thinning of theirs like with his, for he holds that they have a partnership law and just as he thins his own, so too he thins that [the vines] of his friends and even the poor are included.
+רבי מאיר אומר בשלו הוא רשאי – He holds that the poor have a law of acquisition with their part, and just as the seller says to his fellow – ten clusters of grapes it is prohibited to touch them, so too regarding that of the poor. But the Halakha is according to Rabbi Yehuda.
+
+Mishnah 6
+
+כרם רבעי – A person who plants a food-bearing tree, in the fourth year, he brings the fruit to Jerusalem and eats them there in the holiness of the Second Tithe, or redeems them and brings their monetary-value to Jerusalem, as it is written (Leviticus 19:24): “In the fourth year all its fruit shall be set aside for jubilation before the LORD,” and we expound on [the word] הלולים/jubilation like redeemed to become secular again, as the All Merciful said, redeem it and then eat it.
+בית שמאי אומרים אין לו חומש – even though it requires redemption like the Second Tithe, the owners do not add the one-fifth for the Torah did not write [an added] fifth concerning it.
+ואין לו ביעור – He is not obligated to remove it from the house on the Eve of Passover of the fourth year and the seventh year as one removes the tithes as it is written (Deuteronomy 26:13): “I have cleared out the consecrated portion from the house.”
+וב"ה אומרים יש לו – [He has the added] fifth and he has removal. The School of Hillel derives [through a Gezerah Shavah/analogy] as he learns the fourth year fruit from the Second Tithe (Leviticus 19:24: “In the fourth year all its fruit shall be set aside (קדש) for jubilation before the LORD,” and Leviticus 27:30: “All tithes from the land, whether seed from the ground or fruit from the tree are the LORD’s; they are holy to the LORD.”). Just as the Second Tithe has the additional fifth and it has the removal from the house, so also the fourth-year fruit has the added firth and the it has removal from the house. But the School of Shammai does not derive “holy/holy” from the Second Tithe (see the above verses).
+יש לו פרט ויש לו עוללות – they are considered like non-sacred/secular produce.
+והעניים פודין לעצמן – from the grapes fallen off during cutting/the poor man’s share and the gleaning reserved for the poor (i.e., the small single bunch on a single branch or hanging down directly from the trunk) that they had gleaned, eating them in their place and bringing their monetary value to Jerusalem.
+ובית הלל אומרים כולו לגת – because they derive it from the Second Tithe and they hold that the Second Tithe is the money of the Most-High (God), therefore, the poor have no share in it. And they tread on the gleaning reserved for the poor with the rest of the wine and owners bring everything to Jerusalem.
+
+Mishnah 7
+
+שכולו עוללות – throughout the entire vineyard there is not a bunch of grapes that has grapes on an arm of the vine which branches off into twigs (כתף) and grapes hanging down directly from the trunk (נטף).
+אם אין בציר – and what is the measure of a harvest? Three bunches which makes a fourth.
+אמר לו רבי עקיבא וכרמך לא תעולל אפילו כולו עוללות – But Rabbi Eliezer said that you should say this since the poor don’t have [a share in] grapes hanging down directly from the trunk prior to the harvest, the owner of the house will get possession of them, and therefore it says (Leviticus 19:10): “You shall not pick your vineyard bare.”
+
+Mishnah 8
+
+משנודעו הועללות – when it is recognized what are grapes hanging down directly from the trunk and what is a bundle [of grapes].
+העוללות לעניים – A person cannot dedicate/sanctify [to the Temple] something that is not his.
+יתנו שכר גדולן להקדש – that which grows in value all the while that they are in the ground of something dedicated to the Temple. And the Halakha is according to Rabbi Yosi.
+בעריס – a vineyards where its vines hang on poles and trees, based upon the language (Song of Songs 1:16): “Our couch is in a bower.”
+כל שאינו יכול לפשוט – that is to say, after he has passed by them, and if in the place where he remembers he cannot stretch his hand and take, it is called concerning him, (Deuteronomy 24:19): “Do not turn back to get it.”
+אבל רוגליות –[grapes growing in a row on isolated vines] grapes that stand on the ground when they tread upon them with the foot.
+משיעבור ממנה – that is forgetting, for each and every vine among the grapes growing in a row on isolated vines is considered like a border-bed/furrow on its own, and it is prohibited to return from one border bed to another border bed.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+מאימתי. הנמושות – there are those who explain this [word נמושות/the last troop of gleaners ] as old people who are walking on their staffs, and there are those who interpret this as the gleaners after the gleaners (the poor who come for the second gleanings – see Talmud Bava Metzia 21b) , for after they would go in the field, gleaners after the gleaners or these elderly people who come late to walk go to glean after everyone that is poor has already despaired from that field, and all that is found in it after that is ownerless to all, whether for the poor or for the rich.
+רביעה שניה – the rain is called fructification (in the fall) because it fructifies the ground (see Talmud Ta’anit 6a), and gives birth and causes to grow like a male who copulates with a female and she becomes pregnant from him, from the language (Leviticus 19:19): “You shall not let cattle mate [with a different kind]…” Another explanation: Fructification on account that the rain causes the dust to lie down, which is the Aramaic translation of lying down to cause fructification. And he time for the second rainfall in an average year is on the twenty-third of Mar Heshvan.
+שאינן מוסקין – harvesting of olives like reaping grain and cutting grapes and plucking figs and harvesting dates, so too harvesting olives.
+ולא יהא מביא בארבעה איסרות – that is two Pundiyons/Dupondium (a Roman coin equal to two Asses) as a Pundiyon is two Issars, and we teach in the Mishnah that a poor person that goes from place to place from the [town] square receives not less that a Pundiyon/Dupondium, that is the food for two meals, and since he does not bring olives worth four Issars, that is the food for two meals for himself and two meals for his wife, for even he does not go out to glean. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+נאמנים – the poor [are believed] to state that this wheat is of gleanings, forgotten sheaves and the corner of the field, and they are exempt from tithing.
+בשעתן – at the time of the harvest.
+בכל שנתו – in the third year and in the sixth year where the Poor Tithe applies to them.
+ובן לוי נאמן לעולם – since the First Tithe applies in each year, and since that he said that they are First Tithe, we do not suspect lest he did not separate from them the Tithe of the Tithe, and just as an Israelite was not suspected regarding the Large Terumah (i.e., two percent to the Kohen), the Levite was not suspect on the Tithe of the Tithe (that was given by a Levite to a Kohen).
+אלא על דבר שבני אדם נוהגין כן – It was practice to give them this and not on anything that they were not accustomed to give them similar to this, and further on, it explains this.
+
+Mishnah 3
+
+נאמנים על החיטים – [they are believed] to say that they are of the Poor Man’s tithe that was given to me, but they are not believed to say that flour and this bread is of the Poor Man’s tithe, that flour and bread were given to me, for it is not the manner to distribute [processed] Poor Man’s tithe of flour and bread.
+שעורה של אורז – there are those who explain spike of rice, for it was not their manner to distributer rice of the Poor Man’s Tithe other than spike/ears of corn. And there are those who explain barley of of rice prior to its being crushed in a mortar and the remove of its shell [it is called barley] and after threshing while its hide is on it, it is the practice to distribute it to the poor.
+גריסין – that they are ground in a millstone of grist-grinder’s mills.
+נאמנים על השמן – it is the manner to distribute the Poor Man’s Tithe in oil.
+ואין נאמנים לומר של זיתי נקוף הוא – the olives left on the tree for the poor/the gleanings are from the gifts of the poor, that we beat and knock the olive to empty the olives that remained from the harvesting. And this striking is the language like pounding an olive. But the poor person is not believed to state that this oil I removed from pounded olives and he is exempt from tithes, because it is not customary to make oil from pounded olives. But the poor person who states that this flour or bread is from the gleanings, forgotten sheaf and corner of the field that I gleaned and that I grinded the flour and baked the bread, is believed for it is the manner of the poor person to make bread from gleanings, forgotten sheaves and the corner of the field.
+
+Mishnah 4
+
+נאמנים – the poor people [are believed] about raw vegetables to state that they are from the Poor Man’s Tithe, for vegetables are liable for tithes from the Rabbis.
+דבר מועט – they are believed even on that which is cooked, for sometimes the owner of the house forgot to tithe and tithes from that which is cooked from within the pot.
+מלפסו – the pot/dish or round pot that he is cooking in.
+
+Mishnah 5
+
+אין פוחתין לעניים בגורן – when they distribute the Poor Man’s Tithe in the granary/threshing floor, they don’t give to each and every poor person less than this measure, as it is written (Deuteronomy 26:12): “that they may eat their full in your settlements,” give him according to his fullness/satisfaction.
+דבלה – dry figs after they had been tread in a round mould [in which figs are pressed] which is called cake of pressed figs. And further, they are not sold by measurement but rather by weight, therefore it teaches [in the Mishnah] a Maneh of a cake of pressed figs, and a Maneh is a weight of one hundred Denars and a Denar is a weight of six Ma’ah and the weight of a M’ah is sixteen berries/grains of barley.
+פרס – one-half of a Maneh, and in all of the measurements that are stated in our Mishnah, the Halakha is according to the first Tanna/teacher and the Halakha is according to Abba Shaul. And these things are not said other than to distribute the Poor Man’s Tithe in the threshing floor/granary, butr he who distributes the Poor Man’s Tithe in his home, distributes according to his desires and the Sages did not give him a measurement.
+
+Mishnah 6
+
+מדה זו – since we don’t give any less to the poor that is stated for Kohanim, Levites and Israelites, each one of them to whom we distribute the Poor Man’s Tithe in the threshing floor/granary should not receive less than this measurement.
+היה מציל – for he does not want to distribute to the poor who came all the Poor Man’s Tithe that is in his hand, but he wants to save from it for his poor relatives.
+נוטל מחצה – and hides it for the needs of his relatives.
+ונותן מחצה – to the poor people came, and if after he took the half and hid it for the needs of his relatives, he had a little bit, that is to say, that thre didn’t remain to him enough to give to every one of the poor people according to the fixed measurement mentioned above in our Mishnah, he places it before them what remains in his hand in order that they can divide it among themselves.
+
+Mishnah 7
+
+ככר בפונדיון – bread that is sold for a Pundiyon when the wheat is sold at four S’eah for a Selah, and these four Se’ah are twenty-four Kabs, and each Se’ah is six Kabs and the Selah is four Denars and each Denar is six Ma’ahs , it is found that the Selah is twenty-four Ma’ah and and it is found that twenty-four kabs for twenty-four Ma’ah, a Kab for each Ma’ah. But because the storekeeper wants to make money for his expenditures of baking and grinding, it is impossible to sell the bread which is one-half Kab per Pundiyon according to the value that they sell grain in the market place, four Se’ah for a Selah, therefore, the bread is not sold for a Pundiyon but only for one-quarter Kab. And when they distribute the grain to the poor in the grainary and it is upon him to grind [it] and bake [it], they don’t give less than one-half Kab, but when they give him a baked loaf, he does not get other than one-quarter of a Kab which is six eggs. This is explained in the [eighth] chapter of Tractate Eruvin, the Chapter “How do you prepare a Shittuf for the Sabbath line?”
+פרנסת לינה – a bed, pillows and cushions.
+מזון שלש סעודות – for a person is liable to eat three meals on the Sabbath.
+לא יטול מן התמחוי – because the soup-kitchen is distributed every day and the treasurers/managers go back out to the openings of the home owners on each day and take from them food for the needs of the poor, and the utensil that they place the food is called a תמחוי/ charity plate.
+לא יטול מן הקופה – for the communal fund is distributed from Friday to Friday.
+נגבית בשנים – because they may [forcibly] take collateral, and one doesn’t make an authority over a community with less than two [people].
+ומתחלקת בשלשה – because it is like the monetary matters and monetary matters are with three (see the beginning of Tractate Sanhedrin).
+
+Mishnah 8
+
+מאתים זוז – the Rabbis have established that [two hundred zuz] is sufficient for one year for clothing and food.
+או לכתובת אשתו – and even if she is dwelling beneath him.
+ואת כלי תשמישו – nice utensils that he makes use of on Shabbat and Festivals, and these words when he comes to take gleanings, the forgotten sheaf and the corner of the field and he doesn’t take from the charitable communal fund that he can support himself in private, and he doesn’t take from is in the hand of the treasurer/manager, but if he takes from the charitable communal fund then we don’t let him to take even gleanings, the forgotten sheaf or the corner of the field until he sells his tools/dishes.
+
+Mishnah 9
+
+מי שיש לו חמשים זוז וכו' – for fifty [zuz] for good service is like two-hundred for one who does not work.
+וכל מי שצריך ליטול ואינו נוטל וכו' – such as case where he pushes himself in his work and suffices with the work of his hands in order that he doesn’t have to be supported from others, but if the work of his hands is not sufficient for him and he afflicts himself in a life of pain that near death, on this they said, that whomever needs to take and does not take, he is like one who sheds blood and it is forbidden to have mercy upon him, for he does not have consideration for his own soul, how much more so upon the souls of others.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Peah/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Peah/English/Sefaria Community Translation.txt
new file mode 100644
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--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Peah/English/Sefaria Community Translation.txt	
@@ -0,0 +1,181 @@
+Bartenura on Mishnah Peah
+ברטנורא על משנה פאה
+Sefaria Community Translation
+https://www.sefaria.org
+
+Bartenura on Mishnah Peah
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+THESE DIVIDE: between fields such that they are considered two fields, regarding a case in which one left a corner in one of them to exempt the other, it does not fulfill his obligation to leave a corner [in that field]. This is derived from Scripture, which states (Leviticus 19) "the corner of your field", [and our Rabbis derived from this] that one may not leave a corner of one field on behalf of another field. 
+THE STREAM: A river.
+AND THE CANAL: A canal of water which distributes its abundance to its offshoots; other canals are irrigated from it.
+AND THE PRIVATE ROAD: [Which is] 4 cubits [wide]
+AND THE PUBLIC ROAD: [Which is] 16 cubits [wide]. The Mishnah included this because of the end of the Mishnah, which states that all of these do not divide between trees. This teaches us that even a public road, which is 16 cubits wide, does not divide between trees. 
+THE PUBLIC PATH AND THE PRIVATE PATH: A path is very small, such that he can raise one foot and put down the other. And this teaches us that even a public path, if it is permanent during the dry and rainy seasons--meaning to say, that people walk on it even when the fields are sown during the rainy season--divides between sown fields. If it is not [permanent], it does not divide.
+THE FALLOW FIELD: An field that has not been sown. The verse "So that the land will not become desolate" (Genesis 47), is translated into Aramaic as "v'ar'a la tavur" (i.e. this term is from an Aramaic root which means 'desolate'".
+AND THE PLOWED FIELD: ["Nir" means] plowing. As in the verse, "Plow for yourselves a plowing" (Jeremiah 4). 
+AND OTHER SEEDS: For instance, if two of the fields are sown with wheat and between them is an area of ground which is sown which a different type of seed. And the measurement of a fallow field, a plowed field, and a field sown with other seeds [regarding this law] is an area with the capacity for three rows created by the plow.
+AND ONE WHO HARVESTS [GRAIN] FOR FODDER, DIVIDES: For he is of the opinion that any harvesting for fodder is not considered harvesting, and likewise we do not consider it the beginning of his harvest. Fodder is grain that has not reached a third of its maturity, and people harvest it to feed it to animals. And the law does not follow Rabbi Meir.
+
+Mishnah 2
+
+A CANAL [SO WIDE] THAT ONE CANNOT HARVEST [BOTH SIDES OF IT] AT ONCE: That it is so wide such that one who stands in the middle of it cannot harvest [produce] on both sides at once.
+RABBI YEHUDA SAYS IT DOES DIVIDE: And he argues on the first Tanna [of the Mishnah] who said above that a canal divides in any case, while Rabbi Yehuda holds that [only] if it is [narrow enough such that it is] possible to harvest [produce on] both sides at once it does not divide. The halakhah is in accordance with Rabbi Yehuda.
+AND ALL MOUNTAINS WHICH ARE PLOWED WITH A HOE: A mountain whose peak is vertical such that cattle cannot traverse it with their plows, and which lies between two fields.
+HE MAY GIVE A CORNER FOR ALL [OF THE FIELDS]: That is to say that he may give one corner for both of the two fields, since the mountain is not considered a division. Since they can be plowed with hoes, meaning that people plow the mountain with certain tool which they use to dig in the ground, it is not considered a division. For one who sees it says that it is not a fallow land, but rather they will plow it tomorrow with a hoe and sow it, and therefore the two fields are considered to be one. 
+
+Mishnah 3
+
+ALL [ OF THE AFOREMENTIONED DIVISIONS] DIVIDE FOR SEED CROPS: It is explained in the Talmud Yerushalmi that the word "everything" comes to include a stone that lies along the entire field. If he needs to lift the plow on one side [of the stone] in order to place it on the other side, the stone is considered a division.
+EXCEPT A FENCE: Which is ten cubits high.
+ INTERMINGLING BRANCHES (lit. Tangled hair): Tree branches are called "hair". And the explanation of "tangled hair", is that the branches of the trees intermingle with one another above the fence, like a pestle which is stuck in a mortar.  
+
+Mishnah 4
+
+ALL THAT ARE IN SIGHT OF ONE ANOTHER: As long as one who stands next to one of the trees can see another tree, even if there is a fence between them, it [the fence] does not divide, and therefore one may take a corner from one tree on behalf of another.
+FOR OLIVE TREES THAT THEY HAD ON EACH SIDE: They would give one corner for all of the olive trees which they owned east of the city, and another corner for all the olive trees which they owned to its west, and so on for the four directions.
+WHICH THEY HAD IN THE ENTIRE CITY: They would only give one corner for all of them [the carob trees], even though they [the trees] were not in sight of one another. But the halakhah is not in accordance with R. Eliezer son of R. Zadok who said in his [R. Gamaliel's] name, but rather the halakhah is in accordance with R. Gamliel. 
+
+Mishnah 5
+
+TWO SPECIES OF WHEAT: For instance, dark and white. 
+
+Mishnah 6
+
+HA-LAVLAR: The scribe.
+THE PAIRS: These refer to the pairs mentioned in the first chapter of Tractate Avot, who received [the tradition] pair from pair up until Shimon HaZadik. 
+
+Mishnah 7
+
+IF A FIELD WAS HARVESTED BY SAMARITANS: For themselves. And not that Samaritan workers harvested it for a Jew, for then it would be considered as if the Jew harvested it.
+IF ANTS CHEWED IT UP: The habit of the ant is to cut the shaft of the stalk at the bottom. This is called chewing, as referenced in the verse "The boar out of the woods will chew it" (Psalms 80). 
+IT IS EXEMPT: For it is written regarding Peah, "and when you harvest", [and the Sages derived the following]: "Until you yourselves are the harvesters". 
+SINCE THE OBLIGATION OF PEAH APPLIES ONLY REGARDING STANDING GRAIN: That is to say, he left his Peah obligation among the standing grain. And although it is true that if the field was harvested, the Peah obligation reverts to the bundles [of produce] and he therefore is obligated to separate Peah from the bundles, that law applies in a case where he himself harvested the field, but in this case he did not harvest himself. 
+
+Mishnah 8
+
+THE BUYER GIVES PEAH FOR ALL [THE FIELD]: Because the obligation of Peah, which applied to the produce he harvested, remains for this half which the buyer purchased, and it is as if he only sold him the remaining half after he had already separated the Peah which befits that field. Similarly, one who redeems [a field] from the treasurer takes out a from the half which he redeemed a Peah portion that is appropriate for the entire field. 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+RECTANGULAR BEDS OF GRAIN: Rectangular beds. And because they are shaped like molds of bricks they are called "malbinot"--brick-like beds.
+THAT ARE BETWEEN OLIVE-TREES: And the same is true for all other trees. But the author of the Mishnah chose to teach "olive-trees" to teach us that even olive-trees, which are obligated in Peah, do not divide according to Beit Hillel. Certainly other trees which are not obligated in Peah obviously do not divide.
+THE HOUSE OF SHAMMAI SAYS: PEAH FROM EACH BED: From each rectangular bed - since the beds exist separately and do not overlap with one another, the House of Shammai holds that olive-trees divide. But in a case where the rows [of beds] overlap with one another, [they agree that] they [the olive-trees] do not divide. And when the trees are so distant from one another such that in an area of land which has the capacity of a Seah of seeds - which is an area of 50 cubits by 50 cubits - there are less than ten trees, the House of Hillel agrees that one must give Peah for each rectangular bed, since the trees are so distant from one another that it appears that the rectangular beds were not intentionally planted among the trees [but rather incidentally]. However, when the trees are close together such that there are ten [or more] trees in an area smaller than that which has the capacity of a Seah of seeds, the House of Shammai agrees that one gives one Peah portion for all [of the rectangular beds]. They only argue regarding a case in which there are exactly ten trees in an area of land that has the capacity of a Seah of seeds.
+
+Mishnah 2
+
+IF ONE HARVESTS: One who harvests his field in different places makes it appear spotted, as in the verse "...and a leopard its spots" (Jeremiah 13); he harvested the grain in the field that ripened first [regardless of its location].
+AND LEFT OVER MOIST STALKS: Those that did not ripen.
+HE GIVES PEAH FROM EACH AND EVERY ONE: When he returns to gather the moist stalks that he left over, because "spotting" is considered a division and is not considered the beginning of harvesting.
+[IN A CASE OF] ONE WHO SOWS DILL: A vegetable which is called "aneto" (dill) in the foreign language (Italian).
+THAT HE GIVES PEAH FROM EACH AND EVERY ONE: Because it is not typical to sow an entire field of them [dill and mustard], each of these beds is therefore considered an entire field. And dill and mustard are obligated in Peah even though we do not give Peah from vegetables, because they are grown for their seeds and are therefore considered like species of seeds. And the halakhah is in accordance with the Sages.
+
+Mishnah 3
+
+ONE WHO SEPARATES ONIONS: There are those who explain [this term] as related to the verse "And I am a smooth-skinned man" (Genesis 26). Others explain " ha-mahalik" as a variation of "ha-mihalek" (one who separates), which refers to one who takes a portion of the onions, while moist, to sell them in the market and leaves another portion to dry so they can be brought to the storehouse for storage.
+GIVES PEAH FOR BOTH INDIVIDUALLY: Since they are similar to two species of wheat [with respect to the laws of Peah].
+AND THUS IT IS FOR A VINEYARD: And the law is the same regarding one who separates [his grape crop] in a vineyard.
+ONE WHO THINS OUT [THE FIELD] GIVES FROM THE REMNANT FOR THE REMAINDER: In a case in which the onions are planted close together, he takes one onion plant from among them in order that the others can grow more freely and become large. This is called thinning, since he draws and removes them from their place and indeed the Mishnah states "What is considered thinning? Taking one and leaving two". But those that he uproots in order to create space for the remaining [plants], are not obligated in Peah, because they are only [uprooted] for the purpose of improving the remaining [plants]. Therefore, he gives Peah only from the remainder, and the uprooted plant is completely exempt, since is not considered harvesting [to uproot it]. 
+ONE WHO SEPARATES FROM ONE PARTICULAR AREA: That is to say, [he separates his produce], for one purpose, either entirely for storage or entirely for [sale in] the market. But Maimonides explained "me'ahat yad" as meaning "from one place", such that he does not take the portion that he intends to sell in the market from various places [in the field], but rather entirely from one side [of the field].
+
+Mishnah 4
+
+[SEED] ONIONS: [These are] Large onions that people leave [in the ground] in order to sprout, and because they stay in the ground they are not edible except in cases of necessity; therefore, Rabbi Yose exempted [them]. However, the Halakhah is not in accordance with him.
+FOR RECTANGULAR BEDS OF ONIONS THAT ARE BETWEEN VEGETABLES: Rabbi Yose held that vegetables are similar to a "different crop" [with respect to the law that they divide], because it is unusual to plant onions between vegetables, and we taught earlier in the second chapter that a different crop divides [between crops]. But the Halakhah is not in accordance with Rabbi Yose.
+
+Mishnah 5
+
+THAT BUY A TREE: [That is,] of one of the [species of] trees that are obligated in Peah, as delineated in the first chapter.
+ONE WHO SELLS THE STEMS OF TREES: Roots of plants that are obligated in Peah. But [the seller] did not sell him the land, so the buyer gives Peah from each and every stem. 
+IN A TIME WHEN THE FIELD OWNER DID NOT RETAIN ANYTHING: That is to say, if the owner of the field did not begin harvesting or gathering produce, then in that case the buyer is obligated to give Peah. However, if the owner of the field began to harvest his field before he sold these [stems], such that the rest of the field has not been harvested or its produce gathered, then the owner of the field gives Peah from the entire field. For once he begins harvesting or gathering produce, he is obligated in Peah for the entire field. And Rabbi Yehuda comes to explain the initial Tanna's statement, and the law is as such. 
+
+Mishnah 6
+
+LAND [THE SIZE OF] THE QUARTER MEASUREMENT, is an area fit for sowing a quarter of a kav [of seeds]. And [the Sages] specified it as [an area of] approximately ten and a half cubits by ten cubits.
+THAT WHICH MAKES TWO SE'AH: Rabbi Yehoshua does not consider sowing [in his measurement], but rather [production, for he holds that the measurement is an area of] land that produces two Se'ah, which equals twelve Kav. 
+[THE SIZE THAT WOULD BE NEEDED] IN ORDER TO HARVEST AND REPEAT: The manner of harvesters is to grab as much grain as can fit in his palm and cut, as it is written in Scripture, "Wherewith the reaper filleth not his hand" (Psalms 129). So if there is enough standing grain such that one can fill his palm twice [with grain], it [the field] is obligated in Peah.
+ANY SIZE OF LAND IS OBLIGATED IN PEAH, for he holds "the corner of thy field" (Leviticus 19)  implies a field of any size, and he thereby argues with all of them [the other Tannaim].
+AND IN BIKURIM, [he is obligated], since "Your ground" is written concerning it [which implies ground of any size]. However, this is only true regarding Bikurim of wheat and barley, but regarding Bikurim of [fruits from] trees, he is only obligated if he has an area of sixteen square cubits, which is the amount of land required for the tree's nutrition, around the tree.
+AND A PRUZBUL MAY BE WRITTEN FOR IT: Hillel instituted the Pruzbul when he saw that people were withholding from lending to poor people due to the seventh [Shemittah] year which releases debts. He instituted that one may transfer his documents [of debts he is owed] to Beit Din, and that one should write [the following]: "I am hereby transferring to you, so-and-so and so-and-so the judges, any debt that I am entitled to I may collect whenever I wish." Once they write him this document, the seventh year no longer releases the debt he is owed. However, this is only when the borrower possesses a plot of land of any size, for then it is considered as if the debt is already collected by Beit Din, and we no longer consider it [collection of the debt a violation of] "he shall not exact it" (Deuteronomy 15). This is because we consider the collection of the land as if he collected the entire debt, because there is no [issue of] extortion regarding real estate. 
+AND MOVABLE PROPERTY CAN BE BOUGHT ALONG WITH IT, because chattel are purchased along with land using money, a contract, or a physical acquisition, as the Mishnah teaches in the first chapter of Kiddushin, where [this law] is explicit. 
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+He is exempt from repayment. The halacha follows the chachamim.
+
+Mishnah 5
+
+He gives grain or fruit to the poor person in exchange for what he gleaned.
+[It is exempt] from tithes. That which the poor person ave to him since it is leket, shecheya, and peah.
+What the owner gives to the poor person from his produce, and he is obligated to take tithes before he gives it to the poor person.
+And they are poor.
+
+Mishnah 6
+
+He sells his field and the standing produce. However, if he sells the standing produce only and left the land for himself, then both are forbidden in leket, shichah, and peah, because one is the owner of the field, and one owns the harvest.
+In leket, shichah, and peah, if he is poor.
+On the condition that his son may collect behind him, for by doing so, the worker reduces for him from the hiring, and it happens that he makes up his deficit from that belonging to the poor.
+Don't read 'olam' (world), rather read it 'olim' (ascending), and there are some who say this refers to those who came up from Egypt so we shouldn't change the warnings in the Torah given to those who came out of Egypt. There are some who say this refers to people who have lost their possessions, and we call them ascending as a term of respect.
+
+Chapter 6
+
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+
+
+
+
+
+Rabbi Yosi says there is no "forgetting" for olives. Rabbi Yosi only spoke for the time when Hadrian the Caesar came and destroyed the whole land, and olives weren't freely available, but when olives are freely available, Rabbi Yosi agrees that there is "forgetting" with olives.
+Similarly, someone who all of his olive trees are in the above mentioned categories of "dripping oil", "its olives spill oil" and "embarassing the other olive trees", then the trees do have "forgetting" [i.e. if all his trees are nameworthy, they lose their "unforgetfulness" quality].
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+It got tangled in the leaves: it got tied up and caught in the leaves and because of that fell and became Peret.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Peah/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Peah/English/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..ac699675fb5913caf3f844d32492fe8c049451bd
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+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Peah/English/merged.txt	
@@ -0,0 +1,533 @@
+Bartenura on Mishnah Peah
+ברטנורא על משנה פאה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Peah
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Bartenura on Mishnah Peah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+אלו דברים שאין להם שיעור – From the Torah [itself, it (the corner of the field) has no fixed measure], but from [the perspective of] the Rabbis, it has (another) measure, for it is taught at the end of the Mishnah (actually in Mishnah 2), “we don’t [bring any] less than one-sixtieth.
+הפאה – that an individual is obligated to leave at the edge of his field for the poor, as it is written (Leviticus 23:22), “[And when you reap the harvest of your land,] you shall not reap all the way to the edges of your field,[or gather the gleanings of your harvest; you shall leave them for the poor and the stranger: I the LORD am your God.].”
+והביכורים – As it is written (Exodus 23:19), “The choice first fruits of your soil you shall bring to the house of the LORD your God…”(see also the exact same formulation in Exodus 34:26, which is the chapter source for the next Biblical quote), and the Torah did not provide for them a [fixed] measure.
+והראיון – That a person is obligated to appear in the Temple court on the three Pilgrimage festivals (Passover, Shavuot and Sukkot), as it is written (Exodus 34:23), “Three times a year all your males shall appear [before the Sovereign LORD, the God of Israel,”(see also, Exodus 23:20 and Deuteronomy 16:16) for virtually identical language)” and this appearance in the Temple has no fixed measure, for whenever that he (i.e., that person) wishes to, he goes up and appears and then leaves. Another interpretation: The burnt offerings of “appearing” and the peace offerings [brought] as the festive offering of the visitors of the Temple on the festivals which [a person] is obligated to bring as it is written (Exodus 34:20) “…None shall appear before Me empty-handed” (see also Deuteronomy 16:16 for an identical command)., have no [fixed] measure from the Torah, as it is written (Deuteronomy 16:17), “but each with his own gift, [according to the blessing that the LORD your God has bestowed upon you],” but the Sages gave them a measure (see Mishnah Hagigah 1:2 in a dispute between the School of Shammai and the School of Hillel), the burnt offering is one m’ah silver and the festival offering is two silver pieces.
+וגמילות חסדים – [and deeds of lovingkindness] of one’s body, such as visiting the sick and burying the dead and others like them, but deeds of lovingkindness [performed] with one’s money , such as the redemption of captives, the clothing of the naked and the feeding of the hungry and others like them, there is a [fixed] measure that one should give every time such a Mitzvah should come to his hand [to perform which is], one fifth of the profit of one’s possessions, and beyond that, one is not obligated [to give], as we say, a person who wants to be liberal (in his giving of tzedakah on a large scale), should not give more than twenty percent (see Ketubot 50a). Therefore, it is necessary for a person to separate out one fifth of his profit at all times so that it would be [readily] found whenever [an opportunity] to perform an act of lovingkindness comes to his hand, in order that he can sustain him (i.e. the less fortunate), and in that way, he fulfills his obligation.
+ותלמוד תורה – [The Study of Torah] has no fixed measure, as it is written (Joshua 1:8), “[Let not this Book of the Teaching cease from your lips,] but recite it day and night, [so that you may faithfully observe all that is written in it…].”
+ותלמוד תורה כנגד כולם – it (Torah study) is of equal importance to them all.
+
+Mishnah 2
+
+אין פוחתין לפאה מששים – from according to the Rabbis [no less than 1/60th]
+אף על פי שאמרו אין לפאה שיעור – As we have stated (that there is no measure) from the Torah itself.
+הכל לפי גודל השדה – If his field was large and the [number of] poor people few, he provides and increases upon the 1/60th measure – according to the size of his field; and if his field is small and the poor are many, he adds upon the 1/60th according to the multitude of the poor [in the midst of the community].
+ולפי הענוה – [according to their humility]. There are those who have as their reading of the text ענוה – with a [letter] VAV, that is to say, according to his great measure of humility, he will increase [his gift] to the poor, based upon the language [found in] (Psalms 18:36), “Your care has made me great.” And Maimonides explained the expression as עניה [with a YOD], that is to say, how the earth will “respond” [as in Hosea 2:24 – “And the earth will respond with new grain and wine and oil…”]. And there are those who have as their reading of the text ענבה – with a BET, and its explanation is the large size of the grain and their smallness, for if the ears of corn of the field are in one place are full and good and in another shriveled [and] thin, he should not leave the corner of the field complete from the bad [grain], but he should estimate one-sixtieth for the bad [parts] and for the pleasing [parts].
+
+Mishnah 3
+
+מתחלת השדה ומאמצעה – And one does not need to place down the “corner” at the end of the field, as it is written (Leviticus 19:9): “[When you reap the harvest of your land,] you shall not reap all the way to the edges of your field…” said the Torah: Give the “corner” and even though you still have standing grain to reap.
+ובלבד שיתן בסוף כשיעור – Even though the Bible extends [the application (of the word פאה ) to include] the beginning and in the middle of the field which have [upon them] the Torah-obligation of [giving] Peah [upon it] to what he had given, nevertheless, he is only exempt if he gives at the end of the field a payment [equivalent to] the measurement of one-sixtieth, together with what he had given in the middle and at the beginning, such is derived in the Jerusalem Talmud. And Maimonides explained that only as long as he gives at the end according to the measure of PEAH that is required for the entire field, that he must set aside at the end of the field one-sixtieth apart from what he had left at the beginning and middle [of the field].
+ואם שייר קלח אחד – At the edge of the field and left it for the [obligatory] “corner”, he relies upon it, and everything that he left in the middle and at the beginning, the law of “Peah” is upon it.
+ואם לאו – If he did not leave even one stalk at the edge of the field for [the fulfillment of the commandment of] “the corner,” what he had left in the middle and at the beginning [of the field] are not considered “the corner” but it has only the principle of HEFKER/renunciation of ownership and he (Rabbi Yehuda) disagrees with [the opinion of] Rabbi Shimon who says, that nevertheless, it is considered “PEAH/the corner” - but that the owner of the field is not exempted [from his obligation to give PEAH] with this [alone]. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 4
+
+כל דבר שהוא אוכל – [Food] that excludes the after-growth of a plant producing a deep blue dye/woad, for even though they are “food” from an emergency perspective, it is not called “food” and one is not liable for [the mitzvah of] Peah/the corner of the field [regarding this product]., as it is written (Leviticus 19:9), “When you reap the harvest [of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest],” there is no “harvest” other than that which is appropriate for eating.
+ונשמר – Excluding that which is ownerless/HEFKER which has no guardians, is not liable for [the Mitzvah of] the “corner of the field/PEAH,” as it is written (Leviticus 19:10), “…you shall leave them for the poor and stranger [I the LORD am your God],” excluding that which is ownerless, which has already forsaken.
+וגידולו מן הארץ –[something that grows in the ground], excluding morils and truffles lack roots in the land, and their growth is from the air which are not liable for [the Mitzvah of] the corner of the field/PEAH, as it is written (Leviticus 19:9), “[When you reap] the harvest of your land…”
+ולקיטתו כאחד – [and such fruits harvested all at once (not singly as they become ripe)] excluding figs and those [fruits] similar to them from the trees when the fruits are harvested first as they ripen , as it is written (Leviticus 19:9), “[When you reap] the harvest [of your land]…,” implying when many of something are harvested together.
+ומכניסו לקיום – excluding vegetables which do not endure as they grow moldy immediately, as it is written (Leviticus 23:22), “[And when you reap the harvest of your land], you shall not reap all the way to the edges your field, [or gather the gleanings of your harvest]…” as vegetation is not reaped.
+תבואה והקטניות – grain of the five kinds – wheat, barley, spelt, oats and rye. KITNIYOT/pulse beans, beans and lentils and things similar to this.
+בכלל הזה – To be obligated in [the Mitzvah of] PEAH/the corner of the field, when they will complete all of these conditions.
+
+Mishnah 5
+
+האוג – [the red berry of the Venus’ summachtree] – a tree whose fruit is red which is called in a foreign language KURNI ULIM. And Maimonides explained that it is a plant that dresses hides and is called in Arabic SIMMAC, and its clusters are appropriate for eating, but not specifically these which the Tanna [of our Mishnah] enumerated are liable for [the Mitzvah of] PEAH/the corner of the field and not other kinds of trees other than these, rather these and anything similar to them are mentioned.
+
+Mishnah 6
+
+לעולם הוא נותן משום פאה – Whomever did not leave the corner of the field with attached produce, is liable to set aside [for the commandment of Peah] from what is detached from the soil. And that corner of the field’s produce that one sets aside from what is detached from the soil is given to the poor and is exempt from tithing.
+עד שימרח – He should make a heap and pile of grain. But if one came to separate out the corner [of the field] after giving the pile an even shape, he must first separate out the heave-offering/sacred donation to the Kohen and the tithes and afterwards take the corner, for nothing is exempt from tithes other than the corner that was taken prior to giving the pile an even shape.
+ונותן משום הפקר ופטור מן המעשרות – He who makes his grain ownerless and another [person] comes and takes possession of it, the person who benefits from it is not liable for tithes, as it is written (Deuteronomy 14:29): “Then the Levite, who has no hereditary portion as you have…” excluding the situation where it is ownerless, where “your hand” and “his hand” are equivalent. But an individual who declares his grain ownerless after giving the pile an even shape, this [grain being] ownerless does not exempt him from tithing.
+ומאכיל לבהמה – And even if he himself is permitted to eat an incidental meal (i.e., snack) prior to giving the pile an even shape, but the cattle eat even a regular meal.
+נוטל מן הגורן וזורע וכו' – since from the Torah, one who sows the field is exempt from tithing even after giving the pile an even shape, as it is written (Deuteronomy 14:22-23): “You shall set aside every year a tenth part [of all the yield of your sowing that is brought from the field]. You shall consume [the tithes of your new grain and wine and oil…].” But we do not call one who sows “you shall consume,” but according to the Rabbis, he is liable. Rabbi Akiba thinks that prior to giving the pile an even shape, one is exempt from tithes, even according to the Rabbis. But the Halakha is not according to Rabbi Akiba.
+שלקחו את הגורן – who purchased grain from the threshing floor/granary, and the Sages fined him so that they would be liable to separate out the heave-offerings and tithes and give them to other Kohanim and Levites in order that they would not jump to purchase grain or wine in the wine-presses or granaries. But if they purchased it prior to giving the pile an even shape, this grain was not yet appointed [as ready] to be given as tithes, and the tithes are theirs.
+המקדיש ופודה – A person who sanctifies his granary [to the Temple] and redeems it from the hand of the treasurer, and it is a stack of grain or standing corn that was not yet appointed [as ready] to be given as tithes when it was in the hands of the sacred Temple property, the one who redeems it must take out from it the tithes. But if the granary had been shaped into an even pile by the hand of the treasurer, since at the time that it was worthy of being appointed [as ready] to be given as tithes, that is, at the time of when it had been shaped into an even pile, it was in the hand of the Temple, the redeemer is not liable to remove from it the tithes as that which is dedicated to the Temple is exempt from tithing.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אלו מפסיקין – between one field and another and they would be considered like two fields, regarding [the case] that if he left the corner fallow in one of them over its neighbor, he did not fulfill [the Mitzvah] of Peah, as it is written (Leviticus 19:9): “….you shall not reap all the way to the edges of your field…,” for he did not leave the corner fallow from one field to its neighbor.
+הנחל – river
+שלולית – canal that imparts booty (alluvium) to its banks (see Talmud Bava Kamma 61a), that other canals drink from it.
+ודרך היחיד – four cubits
+ודרך הרבים – sixteen cubits, and because of the concluding section [of the Mishnah] it used it, for it was necessary for the Mishnah to teach the ending section that all of these do not form a division at a tree. And it comes to tell us that even the communal path which is sixteen cubits wide does not form a division at a tree.
+שביל הרבים ושביל היחיד – many small paths that took a foot and left a foot, and we learn that even the communal path if it is fixed for the days of sunshine (i.e., summer months) and the days of rain (i.e., winter months), that means to say, that people walk on it, even at the time when the fields are sown during the rainy seasons that separate between sown fields, and if not, they do not separate.
+הבור – a field that is not sown [as it is written] (Genesis 47:19): “that the land may not become a waste,” which we translate [in Aramaic]: “and the land lay waste.”
+והניר – ploughing, like (Jeremiah 4:3): “Break up the untilled ground, [and do not sow among thorns].”
+וזרע אחר – like the example of two fields that are sown with wheat and between them is a piece of land sown with another kind. And the measurement of the width of the fallow land or the newly broken land and another seed is of three furrows with the handle of the plow.
+והקוצר לשחת מפסיק – for he (i.e., Rabbi Meir) holds that a person who harvests young grain [for use as fodder] – is not for harvesting, and we don’t consider it as the beginning of harvesting. Corn that is used as fodder at its earliest stage which is grain that did not bring forth a third, and we harvest it to feed it to animals. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 2
+
+אמת המים שאינה יכולה להקצר כאחת – which was so wide that until one stands in the middle [of the channel] , he is unable to reap from one side or the other.
+ר' יהודה אומר מפסקת – And he disagrees with the First Tanna, that he said above regarding the pool, that is the canal that in every manner it forms a division; but Rabbi Yehuda holds that if he is able to reap as one, it does not divide. And the Halakha is according to Rabbi Yehuda.
+וכל ההרים אשר במעדר יעדרון – A mountain whose thin-point is upright and cattle with its utensils are unable to to pass there, and there is a division between the two fields.
+הוא נותן פאה לכל – that is to say, he gives provides one “Peah”/corner for the two fields and it is not considered a division, for since they are hoed with a mattock, that is to say, that people dig the mountain with the utensil that they dig up the ground, this is not a division. For the person who sees it says that this not uncultivated ground, but the next day, they hoe it with a mattock and seed it and the two fields which are as one.
+
+Mishnah 3
+
+הכל מפסיק לזרעים – It is explains in the Gemara of the Jerusalem Talmud (Peah 17a) that the word הכל/all of these – includes a rock hat would pass over the face of the entire field. If it is necessary to uproot the plough from this side in order to place it on that side, one makes a division.
+אלא גדר – ten handbreadths high.
+שער כותש – the branches of a tree are called שער. And the explanation is a thick hair crown, i.e., ramifications forming a sort of arbor – that the boughs of the trees combine one with the other above from the fence like these leaves that are caught in the mortar-shaped cavity. [The Gemara asks: Does this mean, like the pestle in the mortar (i.e., the partition is formed by a depression in the ground between the two fields, out of which the fence rises), or does it mean, pressing up (overgrowing) the fence? The ‘hair (ramification) presses, and not the ‘fence presence’, it is evident that it means overgrowing the fence.’].
+
+Mishnah 4
+
+כל הרואים זה את זה – All the while that he stands near one of the trees, he can see the other tree; even though there is a fence between them, it does not divide, and he takes [one portion of] Peah from the one tree on behalf of its neighbor.
+לזיתים שהיו להם בכל רוח – They would give [one portion of] Peah on all the olives that they had on the eastern side of the city, and another [portion of] Peah for all the olives that they had on eh western side, and similarly for the four directions.
+שהיו להם בכל העיר – they do not give other than one [portion of] Peah for all of them, even though they don’t see each other, but the Halakha is not according to Rabbi Eliezer the son of Rabbi Tzadok who quoted him. But the Halakha is according to Rabban Gamaliel.
+
+Mishnah 5
+
+שני מיני חיטין – such as reddish, dark-colored wheat and white-colored wheat
+
+Mishnah 6
+
+הלבלר – the scribe
+הזוגות – they are those mentioned two-by-two in the first chapter of Mishnah Avot (from Mishnah 4), where two [individuals] received [the tradition] from two [others] [until] from the mouth of Shimon HaTzaddik/the Righteous.
+
+Mishnah 7
+
+שדה שקצרוה גוים – for themselves. But the heathen workers did not harvest it for an Israelite, for then, it is as if an Israelite harvested it.
+קרסמוה נמלים – it is the manner of ants to sever the branch of an ear of corn from the bottom, and this is called the plucking of tops off, in the language of (Psalms 80:14): “wild boars gnaw at it.”
+פטורה – as it is written concerning the corner (Leviticus 23:22): “and when you reap [the harvest of your land…” until you, yourselves will be the reapers/harvesters.
+שחובת הקציר בקמה – that is to say, the obligation for the corner of this that is left standing, and assuming that if the field was destroyed, the corner returned to the sheaves and he is liable to separate the corner from the sheaves; these words apply where the field was destroyed, but here it was not destroyed.
+
+Mishnah 8
+
+הלוקח נותן פאה לכל – that the obligation of the corner from what he had harvested remains in that one-half that the purchaser bought, and it is as if he did not sell him other than what had remained in the field after he removed from it the appropriate corner to be removed from that field, and similarly, one who redeems from the hand of the treasurer removes from the one-half that he redeemed the appropriate corner for the entire field.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מלבנות – a square garden-bed, and because they were made like the white frames, they are called garden-beds/plots.
+שבין הזיתים – and the same law applies for all other kinds of trees, and he (i.e., the anonymous Tanna/teacher of the Mishnah) took [the word] “olives,” to teach us, that even olives are liable in Peah/the corner of the field [to be left for the poor], are not from the legal decisions of the School of Hillel, and all the more so, the rest of the trees which are not liable for Peah/the corner of the field, for it is obvious that they did not make this legal decision.
+ב"ש אומרים פאה מכל אחד ואחד – from each small garden-bed/plot and garden-bed/plot, since the small garden-beds/plots stand each piece detached and they do combine with one another, as the School of Shammai holds that the olives are detached. But where the beginnings of the rows are combined with each other, they admit that they are not separate. And at the time when the trees are distant from each other until in the ground, there is a field requiring one Se’ah of seed (a square measure), fifty cubits by fifty cubits and there aren’t ten trees in it, the School of Hillel admits that we give Peah for each and every garden-bed, since the trees are far apart, things appear that it is not for the trees that these small garden-beds were made. And when the trees are joined closely and there are ten trees in less than a field requiring one Se’ah of seed, the School of Shammai admits that we give one Peah for everything, they only disputed when there are ten trees in a field requiring one Se’ah of seed.
+
+Mishnah 2
+
+המנמר – he harvests his field place by place, that would speckled, from the [Biblical] language (Jeremiah 13:23): “[Can the Cushite change his skin,] Or the leopard his spots?..,” for he reaped the grain that ripened first, the first of the field.
+ושייר קלחים לחים – those that had not ripened.
+נותן פאה לכל אחד ואחד – and when he returns to harvest the moist stalks that he left, those that are speckled interrupts and it is not considered the beginning of the harvest.
+בזרוע שבת – vegetation that we call in the foreign language ANITAV.
+שהוא נותן פאה לכל אחת ואחת – because it is not their manner to sow from them one field; therefore, all of these garden-beds are considered as if each one of them are one field, and dill and mustard are liable for Peah, even though we don’t give a corner of the field for vegetation, because it is used for seeding and it is considered for kinds of seeds, and the Halakha is according to the Sages.
+
+Mishnah 3
+
+המחליק בצלים – there are those who interpret the language [in Biblical terms] (Genesis 27:11): “[Jacob answered his mother Rebekah, ‘But my brother Esau is a hairy man] and I am smooth-skinned,’” for when they were detached/plucked, the place remained smooth/empty. And there are those who interpret it as when he levels [a field by taking out crops], when he takes part of the moist/fresh onions to sell them in the market place and another part he leaves the dry ones for the granary for storage.
+נותן פאה לאלו לעצמן – they are like two different kinds of wheat.
+וכן בכרם – and similarly one who clears the vineyard, its law is like one who clears out the onions.
+המדל נותן מן המשוייר על מה ששייר – at the time that the onions are sown close together, he takes from one from among them in order that the remainder will grow with open space and become large. That is what is called to thin out the vineyard by lifting up and loosening them from their place and our Mishnah (Tractate Shevi’it, Chapter 4, Mishnah 4) teaches: “Who is one who levels his field? He takes one and leaves two,” and those which he uproots to give space to the rest are not liable for Peah because it is for the repair of the remainder, therefore, he gives Peah from the remainder alone and what has been uprooted is exempt from anything and it is not considered reaping.
+המחליק מאחת יד – that is to say, from one matter, or all of it for the granary or all of it to the market. And Maimonides explains “with a unity of hand” (i.e., all of them for one purpose), that the part which he takes to sell in the marketplace he does take from here and there, but all of it is from one side.
+
+Mishnah 4
+
+האמהות של בצלים – large onions that we leave them to grow seeds, and as a result that they remain in the ground and are not worthy for eating other than in the case of an emergency, therefore, Rabbi Yosi exempted them, but the Halakha is not according to him.
+מלבנות הבצלים שבין הירק – Rabbi Yosi holds that the vegetable is considered like a different seed, for it is not the manner for people to bring in onions among the vegetables, and it is taught in the Mishnah above in Chapter two (Mishnah one) interrupts, but the Halakha is not according to Rabbi Yosi.
+
+Mishnah 5
+
+שלקחו את האילן – from those trees that are considered in the first chapter [of our Tractate, Mishnah 5] that are liable for Peah.
+המוכר קלחי אילן – the roots of the plants that are liable for Peah, but he did not sell him the actual ground, the purchaser gives Peah/corner of the field [for the poor] for each one of them.
+בזמן שלא שייר – that is to say, if the owner of the field had not begun to reap or harvest the fruit, then the purchaser is liable to give Peah, but if the owner of the field had begun to reap his field before he sold these, what remains from the field that was not reaped or harvested , the owner of the field is the one who gives the Peah on everything, for since he had begun in reaping or the harvesting of the fruit, he becomes liable for Peah on all of the field. But Rabbi Yehuda comes to explain the words of the First Tanna/teacher, and such is the Halakha.
+
+Mishnah 6
+
+קרקע בית רובע – a place where it is appropriate to sow in it one-quarter of a Kab, and they explained it as ten and one-half cubits by ten cubits by proportion.
+העושה סאתים – Rabbi Yehoshua does not follow after sowing, but rather the ground that produces two Se’ah which is twelve Kabs.
+לקצור ולשנות – it is the manner of reapers that he grasps a palm’s worth from the flour and reaps, as it is written (Psalms 129:7): “that affords no handful for the reaper, [no armful for the gatherer of sheaves],” that the reaper did not have a handful. And if there is among the standing corn in order to fill his hand twice, he is liable for Peah.
+קרקע כל שהוא חייבת בפאה – as he holds, “the corner of your field” (Leviticus 19:9) is implied, and he is in dispute with everyone.
+ובכורים – as it is written regarding them “your land” (Exodus 23:19, 24:36). And these words concern the first-fruits of wheat and barley, but the first-fruits of trees – he is not liable other than if he has land sixteen cubits around the tree which is the measure of its absorption.
+ולכתוב עליה פרוזבול – Hillel instituted the Prosbul, when he saw that people were prevented from making loans to the poor because the [upcoming] seventh year cancels the debt, he instituted that one should transfer their documents to the Jewish court and write: “I transfer to you, so-and-so and so-and-so the judges every liable that I have that I will collect at the time when I desire,” and when they have written for him this document the seventh year does not cancel his debt (see Mishnah Shevi’it, Chapter 10, Mishnayot 3-4), and specifically when the borrower has a parcel of land, even a bit, and it is then considered as if the debt is collected already in the hand of the Jewish court, and further, we don’t call it (Deuteronomy 15:2): “he shall not dun,” and we consider the land, however small, as if it is worth the entire debt as there is no overreaching for land.
+ולקנות עמה נכסים שאין להם אחריות – for movables are acquired with the land, by money, by documentation, or by claim of undisturbed possession (during a legally fixed period).
+
+Mishnah 7
+
+שכיב מרע – he who lies on his bed on account of illness.
+שייר קרקע כל שהוא – all these he left a bit of land, as is taught in our Mishnah, from here until the end of our chapter, not exactly land as the same law applies with a bit of movables, but since the first part of the Mishnah teaches regarding the corner and First Fruits and Prosbul/a declaration made in court before the execution of a loan to the effect that the law of limitation by the entrance of the Sabbatical year shall not apply to the loan to be transacted – a bit of land is taught in all of these are also a bit of land.
+מתנתו קיימת – if they purchased from his hand on the gift even though he rose from his illness, he cannot retract, since he left for himself a bit, he revealed his thinking that it was not on account of death that he wrote the gift.
+לא שייר קרקע כל שהוא – for himself, from something undefined, a person does not leave himself poorly dressed, and if he had not thought that he would certainly die, he would not give all his possessions, therefore if he stood, he retracts and even if they purchased it from his hand.
+וכתב לאשתו קרקע כל שהוא אבדה כתובתה – we are speaking of someone near death who distributes his possessions to his children and writes to his wife a portion among the children, and she herself heard and was silent and didn’t say, “I am collecting my Ketubah” or something similar, she loses her Ketubah.
+רבי יוסי אומר אם קבלה עליה – that she would be a partner among the children, and even if they did not purchase from her hand, and he did not command that they should write such in her presence, she lost her Ketubah and furthermore she is not able to retract, but the Halakha is not according to Rabbi Yosi.
+
+Mishnah 8
+
+הכותב כל נכסיו לעבדו – that he wrote, “all my property to so-and-so my slave,” for the slave is include in the property and he (the owner) gave him his selfhood and that which when it states, “my slave” that is my slave that was already.
+שייר קרקע כל שהוא לא יצא בן חורין – all where he puts down a measurement, we say that he also left to himself, and when he said: “all my property is yours,” he is speaking of the rest of his property, but he deceived him that he came and not to free him. Since he (i.e., the owner) did not say to him “yourself and my property, and even if he doesn’t have any property other than the slave and the land that he left, nevertheless, he (i.e., the slave) does not go out to freedom, for since the word “all my property” is not fulfilled, for it comes as “except for” and he annuls it and we don’t argue his words and they are completely annulled, and he (i.e., the slave) did not acquire his self-food nor the property.
+ר"ש אומר לעולם הו בן חורין – whether he has no property other than the slave and the land that he left, or whether he has other property, he (i.e., the slave) is always a free man, and we establish the word, “all my property” with the slave alone, when he doesn’t have other property, and we don’t say when he said, “except for,” this nullifies his word that he said, “all my property,” for we separate his word, and we fulfill him regarding his slave and he goes out as a free man.
+חוץ מאחד מרבוא – and he didn’t explain what he leaves aside, but there we said that one-ten-thousandth part that he said, is the servant, and he is not considered other than one of one-ten-thousandth of his property and even though he is worth more, but the Halakha is not according to Rabbi Shimon.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+הפאה ניתנת במחובר – as it is written (Leviticus 19:10): “[You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard;] you shall leave them for the poor and the stranger: …],” lay it down before them and they will plunder it.
+בדלית – a vine that is suspended on the wood or on the trees.
+מוריד ומחלק – as it is written (Leviticus 19:10): “you shall leave them [for the poor and the stranger…],”those which have no danger you leave before them, and if you do not leave them when there is a danger ascending [to get] them, but one brings them down from the tree and distributes it to them.
+כחליקי אגוזים – on the name of the smooth nut-trees and they have no connection like the rest of the trees that are called nut trees too smooth for climbing, but the Halakha is not according to Rabbi Shimon.
+אפילו תשעים ותשעה – it refers to the beginning of the Mishnah, that Peah/the corner is given unharvested.
+
+Mishnah 2
+
+בדלית ובדקל – that their observance is with something detached.
+
+Mishnah 3
+
+נטל – one of the poor people [took] part of the Peah that he had already gleaned and he threw/tossed it on the rest in order to acquire it.
+אין לו בה כלום – even with what he had gleaned, for we fine him and remove from him [both] the detached and attached.
+נפל לו עליה וכו' – even though four cubits of a person acquires for him in an alley/recess and at the sides of the public domain; here in the field of his fellow the Rabbis did not establish for him that his four cubits would acquire for him; alternatively, since he fell upon it he revealed his intention that through falling it is appropriate that it would acquire for him; in the four cubits it is not appropriate for him that he would acquire it.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+שלש אבעיות ביום – three times the owner revealed/exposed and appeared in his field in order that the poor could take Peah. The word אבעיות – means revealing (Obadiah 1:6): “[How thoroughly rifled is Esau,] How ransacked his hoards!” We translate this [in Aramaic] as revealing a hidden object.
+בשחר – because of those nursing among them who are sleeping in the morning, and then they have the free time to glean.
+ובחצות – because of the young children who are accustomed to go out at noon and walk to glean Peah.
+ובמנחה – because of the elderly who walk with their crutches and they don’t arrive to the field until the afternoon.
+שלא יפחתו – from these three times. And the Halakha is that we don’t distribute Peah other than at these three times; we don’t make it any less or any more than this.
+של בית נמר – It is the name of a place, as it is written (Numbers 32:36): “Beth-nimrah, [and Beth-haran as fortified towns or as enclosures for flocks].” They tie a rope at the same of the standing corn and continue reaping until the rope runs out and place the Peah the entire rope, and they go back and tie and place the Peah, that is from each and every artisan, that is to say, from each and every row and for this reason they mention these for praise.
+
+Mishnah 6
+
+נכרי שקצר את שדהו וכו' – as it is written concerning gleaning and the corner of the field (Leviticus 19:9): “When you reap [the harvest of your land…],” excluding that when heathens reaped it, and concerning that which is forgotten, it is written (Deuteronomy 24:19): “When you reap the harvest in your field and overlook a sheaf in the field, [do not turn back to get it]..,” from here they said that a heathen which reaped his field and afterwards converted is exempt.
+שאין השכחה אלא בשעת עמור – and at the time of carrying sheaves home, he was a convert and liable in all the commandments, but the Rabbis hold that since there is the forgotten sheaf of the Omer, and there is that which is forgotten with the standing corn, as it is written (Deuteronomy 24:19): “and overlook a sheaf in the field,” to include that which is forgotten with the standing corn, that which exists with that which is forgotten of the standing corn exists with that which is forgotten of the grain sheaf, and that convert who harvests while reaped that which was not that which was forgotten of the standing corn for at that time he was a heathen, and even though he has not converted, it is not that which is forgotten of the grain sheaf. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+קמה ופדה עומרים פטורה – Since the Biblical verse that we exclude the harvest of a heathen, also excludes the harvest of that which is sanctified [to the Temple] for it is not your harvest, but regarding the matter of that which is forgotten, there is a dispute between Rabbi Yehuda and the Rabbis when one sanctified the standing corn and redeemed sheaves of grain just as they disputed regarding a heathen that reaped his field and afterwards converted.
+
+Mishnah 8
+
+עד שלא באו לעונת המעשרות – that is giving the pile of grain an even shape when he smooths the face of the pile with a winnowing shovel, but if at that same time, if they were in the hand of the [Temple] treasurer, they are exempt, and if not, the Sanctification does not redeem them.
+וגמרן הגזבר – when it had been processed while still in the hand of the treasurer.
+
+Mishnah 9
+
+רבי אליעזר אומר זכה לו – a dispute of Rabbi Eliezer and the Rabbis concerning a rich person that gathered Peah to make assignment to a poor person, for Rabbi Eliezer holds that we say two Miggos (i.e., that a deponent’s statement is accepted as true on the ground that, if he had intended to tell a lie, he might have invented one more advantageous to his case); [the first] Miggo – that if he had wanted to make his possessions ownerless he would be a poor person and that it is appropriate for him, now also, it is appropriate for him. And [the second] Miggo, that if he wanted, he could have taken possession for himself, he also gave possession to his friend, but the Rabbis hold that we say [only] one Miggo; two Miggos we don’t say, but from a poor person to a poor person, everyone says that it is appropriate, and the Halakha is according to the Sages.
+של נכרי חייב במעשרות – for since the heathen is not liable in gleanings, that which is forgotten and the corner of the field/Peah, it is like the other grain of the heathen which is liable for tithes.
+אלא אם כן הפקיר – to the ppor and to the rich, for that which is ownerless is exempt from tithes. But our Mishnah is according to Rabbi Meir who said that there is no acquisition in the Land of Israel for a heathen to be released from tithes. But the Halakha is not according to this.
+
+Mishnah 10
+
+הנושר בשעת הקצירה – ears of corn that fall at the time of harvesting.
+הכהו קוץ – whenever it falls on account of an accident, it is not gleaning, as it is written (Leviticus 19:9): “or gather the gleanings of your harvest,” there is no cleaning other that on account of harvesting.
+תוך היד – it refers to falling, that is, if it is within the hand and it falls [or] within the sickle and it falls, for that which falls from one’s hand and from the sickle is for the poor, but if it falls from the back of the hand [or] from the shaking of the hand,a nd from the back of the sickle from the power of the movement of the sickle, it belongs to the owner, and this not through the [act of] harvesting.
+ראש היד when his hand is full and here are ears of corn between the tops of his fingers and the palm of his hand, when it falls from there, and similarly when it falls from the top of the sickle.
+רבי ישמעאל אומר לעניים – it is compared to within one’s hand and within the sickle.
+ורבי עקיבא אומר לבעל הבית – that it is compared to the back of he hand and the back of the sickle. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 11
+
+חורי הנמלים – it is the manner of ants to bring grain into their holes/cavities.
+שבתוך הקמה – until he had started to reap.
+של בעל הבית – and he poor have nothing from the standing corn.
+שלאחר הקוצרים – after they had begun to harvest, and we suspect less the ants brought it there from the gleanings. Therefore, the upper wheat that are in the cavity or the upper ears of corn go to the poor for there is from the gleanings there, but the lower wheat belongs to the owner as it was from the standing corn. And which are the upper parts? The white ones. And which are the lower parts? The greenish ones that turn black and are recognized as being old.
+ר"מ אומר הכל לעניים – for it is impossible for a granary without jaundicing/mildew, and lest those green ones from the new grain that was harvested now, there is within it a part for the poor.
+שספק לקט לקט – as it is written (Leviticus 19:10): “you shall leave them for the poor and the stranger,” leave before them of your own, and the Halakha is according to Rabbi Meir.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+גדיש שלא לוקט תחתיו – he who collected and heaped up stacks of grain to one place within the field, where the poor people there had not yet gleaned the poor man’s share of the crop.
+כל הנוגעות בארץ לעניים – the Rabbis fined him since he heaped up stacks on top of the gleanings, and even heaped up stacks of wheat on top of gleanings of barley, whomever comes in contact with/touches the wheat on the ground is for the poor.
+הרוח שפזרה את העמרים – on top of the gleanings.
+גשי נפילה – according to the measure that normally falls at the time of harvesting, which are four Kabim for a Kor of seed, and a Kor is thirty Se’ah, and because the first Tanna/teacher who stated that we estimate how much it is appropriate to make as gleanings, Rabban Gamaliel teaches us that the matter does not require an estimation for it is already defined/determined as the field requires for seed, with thirty Se’ah of seed, it is customary to fall from it four Kabim at the time of harvest, and such is given to the poor.
+
+Mishnah 2
+
+שבולת שבקציר – he left a remnant in his harvesting one sheaf that he did not reap, and the top of that sheaf touches/reaches the standing corn, if that sheaf is cut with the standing corn, it belongs to the owner of the house, as the standing corn saves it and we don’t call it (Deuteronomy 24:19): “do not turn back to get it…”
+מעשר שבולת אחת ונותן לו – since he is is obligated to give him tithed things like that which was a sheaf of gleanings which is exempt from tithes, and even though that they had yet been shaped into an even pile, the title of tithe applies upon it such as First Tithe in which the sheaves had been advanced hat the name of Tithe fell upon hem, even though they had yet formed an even pile. And how does he do this? He brings two sheaves from this pile that had been combined in the sheaves of the gleaning, and says about one of them if this gleaning is good, and if not, it is from the set tithes of the second, and he gives him the first. And in the Jerusalem Talmud, an objection is raised, for we suspect lest that this second time when he established it for tithes of this gleaning, since it is exempt from Tithes, the Tithes do not establish it, for we don’t’ separate from that which is exempt for what is liable. And we respond that the person who takes a third sheaf and says if the second one that I had established it is for Tithes is for gleaning, and it cannot be for tithes, the third is tithed for the first.
+א"ר אליעזר וכי היאך העני הזה מחליף דבר שלא בא ברשותו – Rabbi Eliezer to the words of the Rabbis said to them that, that you who dispute me regarding a rich person who gleans Peah for a poor person, for I say that he should take possession and you stated that he should not take possession, how can this poor person exchange a matter that has not come into his possession? For surely, the owner of the field is not able to make assignment to him the gleanings according to their words, and it is found that this gleaning does not come into the possession of the poor person, other than according to their words, he can assign the poor person the entire pile on the condition to return it, for a gift given on the condition to return it is called a gift, and it is found that that sheaf which is gleanings comes to the hand of the poor person and he can exchange it for another. But the Rabbis state here that they did what they cannot assign as one who assigns it and we consider it as that sheaf of gleanings as if it comes into the hands of the poor person, even though that he did not merit it, for regarding this he can exchange it for another. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+אין מגלגלין בטופח – a form of thin pulse, which we call in Arabic Gilabaan. But Maimonides explained that it is a kind of seed which we call it Kortmin, and it is likened to barley. And Rabbi Meir states that we don’t irrigate this species with other kinds of seeds, to reap them together, for the greening that was appropriate to fall from the other kinds of seeds would fall from this worst species and it is found to cause loss to the poor.
+וחכמים מתירים מפני שאפשר – that gleanings will fall from the rest of the seeds as from the irrigating engine. And the Halakha is according to the Sages. Another explanation: We don’t bring up water in a wheel from the well to water the field or to sprinkle it until the irrigating engine waters on it at the time when the poor come for the gleanings, because it causes loss to the poor. But the Sages permit it, since it is possible that they would estimate the loss of the poor in this and give the owner the family according to the estimation that they would estimate upon it, and for Rabbi Meir who stated that we don’t irrigate, we estimate for the owner of the house his loss and take it from the poor.
+
+Mishnah 4
+
+עני היה באותה שעה – and he is exempt from paying, and the Halakha is according to the Sages.
+
+Mishnah 5
+
+המחליף עם העניים – he gives grain or fruit to a poor person in exchange for what he gleaned.
+שלו פטור – from tithing. What the poor person gave him which is gleaning, the forgotten sheaf and [from] the corner of the field.
+ושל עניים חייב – what the owner of the house gave the poor person from his grain, and he is lible to tithe prior to giving it to the poor person.
+שנים שקבלו את השדה – and both of them are poor.
+באריסות – for one-half, for one-third and/or for one-fourth, and they are made like the owner of the house, and if the owner of the house is poor, he is prohibited from the gleanings of his field, as it is written (Leviticus 19:10): “or gather [the fallen fruit of your vineyard; you shall leave them] for the poor…,” it is a warning to the poor that he should not glean his gleanings and he is liable to separate out the Poor Man’s tithe and to give it to another poor person. And specially everyone regarding his portion is made like the owner of the house, and not on the part of his fellow. Therefore, it is permissible for this one to give that one the Poor Man’s Tithe.
+שקבלה ממנו למחצה – if he owned that which was attached [to the ground] but if he said to him… [שליש] מה שאתה קוצר – you have no part other than that which is detached [from the ground] and he is liable for gleanings, the forgotten sheaf and the corner of the field, everything is upon the owner of the field, and even though that you forgotten the sheaves when detached at he time of the heaping up of the sheaves/carrying the sheaves home nevertheless, here he is exempt, and we don’t call it, “your harvest” (Leviticus 21:9), since he did not merit it other than when it was detached. And a proselyte who converted after the harvest and is liable in the forgotten sheaf above, according to Rabbi Yehuda, that is because we call it “your field” (Leviticus 21:9). But nevertheless, for this reason, we do not obligate a convert in gleaning after it had been uprooted from being attached to the ground.
+
+Mishnah 6
+
+המוכר שדהו – He sold him a field and its standing corn, but if he sold only the standing corn and left the field to himself, both are forbidden for the gleanings, the forgotten sheaf and the corner of the field, for near this, I call it “your field” and near that I call “your harvest.”
+המוכר מותר – [to have] the gleanings, the forgotten sheaf and the corner of the field if he is poor.
+על מנת שילקט בנו אחריו – and through this, the worker deducts it from the rent, it is found that he repays his liability from the poor.
+אל תסג גבול עולים – that is to say, don’t read it as “always” but rather as those who ascend, there are those who interpret these as those who went up from Egypt that they would not change the warnings in the Torah that were given to those who left Egypt, and there are those who interpret those to ascend as those people whose property decreased, and calling them those who ascend is a language of honor, such as they call a blind person, who is capable of sight.
+
+Mishnah 7
+
+ולא שכחו בעל הבית – such as the case where the owner of the house is in the field and refers concerning him and he acquires it, but the owner of the house is in the city, it is considered forgetting, even though the owner of the house did not forget it.
+
+Mishnah 8
+
+לכובעות – to make of them a kind of hat at the top, for such they were accustomed to making wreaths of ears of corn and to put them on the head.
+לכומסאות – they are not tall nor project above like hats, but are bent below so that they would be seen so much, as it states (Deuteronomy 32:34): “Lo, I have it all put away [Sealed up in My storehouses].”
+ולחררה – reaped a little bit and made a temporary stack in the field, in order to roll the dough to make a thick cake baked on coals. Another explanation: There are those who harvest the grain and make a pile in one place until they are collected, and then they carry them to the place where they thresh the grain, and the place of the threshing is called a granary. And what they make a pile of on the ground is called stack covers, like the image of a hat which they place on a head, and what they make a pile of in a ditch in the field is called sheaves put at the bottom of a stack as foundation , like the language of (Deuteronomy 32:34): “Lo, I have it all put away,” and what they make a pile in a round heap like the image of the stone of a millstone is called a temporary stack in the field, on account that the temporary sheaf is round.
+ולעמרים – he made small sheaves and he will end up making from two or three one sheaf.
+אין לו שכחה – that is to say, what he forgot in the field at the time that he brings in from one of these places is not “forgotten,” as it is written (Deuteronomy 24:19): “When you reap the harvest in your field and overlook a sheaf in the field, [do not turn back to get it;]...,” just as there is reaping that has no reaping after it, so too carrying sheaves home, which have no other sheaves, which excludes those which have sheaves heaped up afterwards.
+ממנו ולגורן יש לו שכחה – A person who brings from one of these places to the granary and forgot one heap of sheaves from these places, is considered “forgotten.”
+המעמר לגדיש – and wants that they should remain in one place and there he will thresh them, there is something forgotten.
+ממנו ולגורן – if he had his mind upon them and afterwards brought them to another place to thresh them, he has nothing forgotten.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+בית שמאי אומרים הבקר לעניים – Whomever declares something ownerless [only] for the poor but not for the rich, he has the law of ownerless, and is exempt from tithes, as it is written regarding gleaning and the corner of the field (Leviticus 19:10): “you shall leave them for the poor and the stranger.” What does the inference of “you shall leave them” teach us? It comes to teach on another kind of “leaving,” which is being ownerless, which is like this, just as this is for the poor but not the rich, even this, which is said in another place, is for the poor and not the rich.
+אף לעשירים בשמטה – as it is written (Exodus 23:11): “But in the seventh you shall let it rest and lie fallow.” What does the word ונטשתה /”to be released” come to teach us? It teaches about another renunciation/resignation like this which is being ownerless, which is in the seventh year. Just as the seventh year is for both the poor and the rich, so also being ownerless is for the poor and the rich.
+
+Mishnah 2
+
+לגפה – stone fence set up one on the other without plaster.
+ולכלים – utensil of the plough/strigil.
+בית שמאי אומרים אינו שכחה – the dispute of the School of Shammai and the School of Hillel regarding the Omer/quantity of grain in a sheaf that he took possession of to bring it to the city and placed it at the side of a stone fence or at the side of the pile and forgot it there. 
+ובית הלל אומרים שכחה – And it is taught later in our Mishnah (Tractate Peah, Chapter 6, Mishnah 3), that he picked it up to bring into the city and forgot it, the School of Hillel admits to the School of Shammai that it is not forgotten, this is when he did not place it near the stone fence or near the pile. Another explanation: The School of Shammai states that it is nit forgotten, even with Omer that he did not take pick it up, it is not forgotten, for since he had placed it next to a specific place, he would ultimately remember it, and the School of Hillel states that all the while that he did not pick it up, the School of Hillel admits that if he took possession of it and afterwards forgot it, that it is not forgotten, as we will say shortly.
+
+Mishnah 3
+
+ראשי שורות העומר שכנגדו מוכיח – Nearby ahead, it explains this (Tractate Peah, Chapter 6, Mishnah 4).
+
+Mishnah 4
+
+שנים שהתחילו מאמצע שורה – of sheaves, this one turned his face to the north and that one turned his face to the south.
+ושכחו לפניהם – after they had started to bind and pile the sheaves, they skipped and forgot it, that is forgetting, as we call it (Deuteronomy 24:19): “Do not turn back to get it.”
+ולאחריהם אינו שכחה – if when they turned their faces – this one to the north and that one to the south, and they began to bind and pile the sheaves, and there remained one sheaf between them that they had forgotten, that is not forgetting, because both of them relied upon each upon the other and through that it was forgotten.
+יחיד שהתחיל מראש השורה – Now it explains to that which is taught in the Mishnah above (Tractate Peah, Chapter 6, Mishnah 3), [as regards a sheaf at] the end of the row, [the presence of] a sheaf at the end of the row across from it proves [that the first sheaf has not been forgotten], such as there are ten rows here of ten by ten Omers set up by rows from the north to the south, and he began to bind and pile the sheaves at the end of one row and he forgot an Omer behind it, that is forgetting, since he passed it and an Omer stands near it, we call that (Deuteronomy 24:19): “Do not turn back to get it.” Bu if he forgot one Omer/sheaf or two at the end of the row, that is in front of him, and he placed them and return and began to bind and pile the sheaves from the beginning of the second row, that is not forgetting, for we don’t call it “Do not turn back” (ibid.), for I saw that it is his intention to work on another row from those which he left from east to west, and that is what is taught in the Mishnah (in Tractate Peah, Chapter 6, Mishnah 3), at the end of the row across from it proves the point, for the Omer sheaves of the other rows prove concerning those which he left that they were not forgotten and are fit to be considered with them in another row.
+
+Mishnah 5
+
+הוצני פשתן – like when the flax is uprooted from the field, it is called (hard) flax-stalks (before they are prepared for spinning), that stand like flax-stalks.
+שני גרגרים – grapes.
+אלו כדברי ב"ה – And their reason is because it is written (Leviticus 19:10): “You shall leave them for the poor and the stranger,” one for the poor and one for the stranger/convert, that is two, and the School of Shammai states three for the poor and four for the owner of the house, as it is written (Deuteronomy 24:19): “it shall go to the stranger, the fatherless and the widow – [in order that the LORD your God may bless you in all your undertakings],” there is three for the poor.
+
+Mishnah 6
+
+העומר שיש בו סאתים אינו שכחה – as it is written (Deuteronomy 24:19): “Do not turn back to get it,” Omer that you can lift it all up as one and carry it on his shoulders, excluding this of two Se’ah that you are not able to life all of it as one.
+אמרו לו יפה כחו – as we have said, two is forgotten; three is not forgotten.
+לא אם אמרת בעומר אחד שהוא בגדיש – the law is that one Omer that contains two Se’ah, there will not be any forgetting, because it is like a grain heap, and forgetting does not belong with a pile.
+תאמר בשני עמרים – which are like the other small Omer piles.
+ככריכות – in small bundles.
+
+Mishnah 7
+
+קמה שיש בה סאתים ושכחה אינו שכחה – since we derived the forgotten standing crop from the forgotten Omer. Just as an Omer which contains two Se’ah is not forgotten, so also the standing crop which has two Se’ah is not forgotten, and the forgotten standing crop we derive it from the Biblical verse, as it is written (Deuteronomy 24:19): “[When you reap the harvest in your field] and overlook a sheaf in the field,” to include the forgotten standing crop.
+טופח – a kind of very thin pulse, and we call it in Arabic “Gilba’an.” But in the standing barley grain, we are speaking of when they were emptied of grain/blasted and they became thin like an inferior kind of barley, and even so, we see them as if they are thick like the rest of the barley, and if when we consider them thick like other barley, there would be in them two Se’ah, even though that now they are blasted and don’t have two Se’ah, they are not forgotten. And we should not interpret that of the inferior barley explicitly that they should consider it as if they are like thick barley, but with barley that was blasted and became inferior, and this is what we say in the Jerusalem Talmud, we see the blasted [barley] as if they are full.
+ענוה של שעורים – the word ענוה /fertility with [the letter] ו' (Vav), like [the word] ענבה /stalk of grapes with a ב' (Bet), that is to say, a grain/berry of barley.
+
+Mishnah 8
+
+הקמה מצלת את העומר – a standing crop that was not forgotten that was at the side of Omer that had been forgotten, prevents/saves the Omer that it would be forgotten, as it is written (Deuteronomy 24:19): “When you reap [the harvest in your field] and overlook a sheaf in the field…” the Omer that is is around it that was harvested is forgotten, and not the Omer that is around it that is standing crop.
+ואת הקמה – if he forgot a standing crop and the heads of its ears of corn are attached to another standing crop that was not forgotten, that standing crop that was not forgotten prevents/saves the forgotten standing crop that is attached to it, and it is not forgotten.
+העומר אינו מציל – if the Omer was forgotten or the standing crop was forgotten at the side of the Omer that was not forgotten, the Omer that is not forgotten does not save either the forgotten Omer or the forgotten standing crop.
+
+Mishnah 9
+
+עקורה – detached, and is not uprooted, is attached to the ground, and does not combine to the two Se’ah and a fiber is not forgotten, but if he forgot them, it is forgotten, and especially if he forgotten both of them, for if he forgot the uprooted but did not forget that which was not uprooted, that which was not uprooted saves/prevents that which is uprooted that is next to it.
+וכן באילן – A Se’ah of detached fruit next to an attached does not combine, and they are forgotten.
+והשום והבצלים – A Se’ah of standing crop of garlic and a Se’ah of standing crop of onions does not combine to two Se’ah of standing crop. Alternatively, a Se’ah of uprooted garlic and a Se’ah of garlic that is not uprooted, and similarly, a Se’ah of uprooted onions and a Se’ah of onions that are not uprooted do not combine.
+אם באת – for example when there is leaning between one Se’ah and [another] Se’ah , and similarly, in a vineyard, there is the poor man’s share of grapes between a Se’ah and [another] Se’ah. But regarding fruit of a tree, there is not found the domain of the poor in the middle, for there is no gleaning or poor man’s share of grapes with a train. But the Halakha is not according to Rabbi Yosi.
+
+Mishnah 10
+
+שנתנה לשחת – to reap while it is still moist to feed to cattle.
+לאלומה – to reap in order to prohibit through it other sheaves, like (Genesis 37:7): “binding sheaves [in the field]…”
+אגודי השום – garlic that had been harvested/collected in order to bind to them other garlic.
+ואגודות השום והבצלים – if he forgot them, they are not forgotten, for it is manner of garlic and onions that we make of them small bundles and we go back and bundle them with five or six of the small ones to one bundle, and on those small ones it is stated that there is no forgetting, because it is like binding and piling sheaves to a place which is not the completion of the work, for we say about at the end of the chapter [of the Mishnah] הגדיש (chapter five) that it is not forgetting.
+הלוף – Maimonides explains that it is a species from the kind of onions.
+רבי יהודה אומר אין להם שכחה – for all of those that are hidden, as it is written (Leviticus 19:9): “your field,” just as a field is revealed/in the open, so all that is revealed, excluding that which is hidden.
+וחכמים אומרים יש להם שכחה – as it is written, “your field” (ibid.), which implies revealed, and it is written (Leviticus 19:9): “your harvest,” that also implies revealed. This is a one limitation following another limitation, and a double limitation serves to widen the scope (i.e., it is an exemplification), and we include that which is hidden. And an explanation of the word טמון /hidden is something that is eaten from it which is hidden under the ground, such as radish, and onion and the garlic and the turnip and similar things to it. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 11
+
+הקוצר בלילה והמעמר – at night.
+והסומא – whether during the day and/or at night.
+אם היה מתכוין ליטול הגס הגס – since he intended to take the large [sheaves] even the thin ones have no forgetting.
+על מנת מה שאני שוכח אני נוטל יש לו שכחה – because he makes a condition against what is written in the Torah and his condition is null/void.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+כל זית. כזית הנטופה בשעתו – on account that it drips oil, they called it “dripping,” even though it does not drip every year long since when they raised up this name on that fact that at its time, it drips. If he forgot it, It is not forgetting, as it is written (Deuteronomy 24:19): “And overlook a sheaf in the field,” a sheaf that you always forget it, excluding that which you remember after a while.
+שופכני – that its olives spill much oil.
+בישני – that it embarrasses all the rest of the trees from the great among of oil that goes out from it, more than its neighbors.
+שהוא עושה הרבה – many olives.
+שנים שכחה – our anonymous Mishnah is according to the School of Hillel who said above that two are for the poor.
+רבי יוסי אומר אין שכחה לזיתים – Rabbi Yosi did not say this other than when Hadrian the Caesar came and destroyed all the country and there were no olives found, but when the olives are found, Rabbi Yosi admits that there is forgetting for olives, and similarly, he whose olives were dripping or dry (not producing oil), they have forgetting.
+Similarly, someone who all of his olive trees are in the above mentioned categories of "dripping oil", "its olives spill oil" and "embarassing the other olive trees", then the trees do have "forgetting" [i.e. if all his trees are nameworthy, they lose their "unforgetfulness" quality].
+
+Mishnah 2
+
+שלש שורות של שני מלבנים – three rows of olive trees and between the first row and the second there is a square garden-bed in the form of a small grain plot (of three handbreadths in width) that is between the olives as is taught in the Mishnah above at the beginning of chapter three (Mishnah 1)., and similarly, between the second row and the third row, and he forget the middle tree that is in the middle row, that is not forgetting for the trees that surround it hid it, and it is similar to covering it with straw or poor people stood opposite it as is taught in the Mishnah above that is not forgetting.
+במה דברים אמורים – it refers to the Mishnah that is above (Mishnah 1 of Chapter Seven), with a dripping oil at its time, and its forgetting is not forgetting. What are we referring to? At the time when he not begun [to harvest the tree] with it, but if he begun with it and had forgotten it, it is forgetting until there is in it two Se’ah.
+כל מזן שיש לו תחתיו יש לו בראשו – If the owner of the olives is reminded from the olives that he forgot on the tree while he has olives underneath it, he can go back and harvest them, and it is not considered forgotten what he forgot at the top of the tree other than after no olives remained underneath the tree.
+רבי מאיר אומר משתלך המחבא – that is to say, from when the harvester checked with the rods by which hidden olives are knocked down (i.e., searching after the hidden olives) , then all that remains is for the poor when the owner of the tree has no olives underneath [the tree], but all the while that the harvester did not check with the rods by which hidden olives are knocked down, even though there are no olives underneath, he can go back and harvest. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 3
+
+איזהו פרט – that is mentioned in the Torah (Leviticus 19:10): “or gather the fallen fruit of your vineyard.”
+עקץ – sever/cut [by the stalk].
+הוסבך בעלים – it became tied and caught in the trees, and through this fell and was separated into single grapes.
+הרי הוא של בעל הבית – it was not separated through the cutting [of the branches].
+המניח כלכלה בשעה שהוא בוצר – he places a basket underneath the grapes when the individual grapes fall into it.
+הרי זה גוזל את העניים – that fallen grapes when falling, the poor have taken possession before they reach the ground.
+אל תסג גבול עולים – this is explained above in chapter 5 (Tractate Peah, Mishnah 6).
+
+Mishnah 4
+
+איזו היא עוללת – as it states in the Torah (Leviticus 19:10): “You shall not pick your vineyard bare.”
+כתף – the middle shoot/twig of the cluster is attached to many small clusters, and they lie one on top of the other it is like a burden that is on the shoulder of a person which is called a shoulder, and when they are scattered in one shoot/twig one hear and the other there, there is no “shoulder,” (i.e., grapes on an arm of a vine which branches off into twigs).
+נטף – they are berries of grapes that are attached at the end of the shoot/twig that is customary that many grapes would be hanging there, and on account that its grapes drop downward, it is called נטף/grapes hanging down directly from the trunk, and in the language of the Bible, they call a cluster that lacks a shoulder (i.e., grapes on the arm of a vine which branches off into twigs) and grapes hanging down directly from the trunk עולל/picked bare, because it is in front of the rest of the clusters of grapes like something picked bare before the person.
+אם ספק – that the small clusters appear to be hanging/suspended on a shoot/twig, as if the lie one on top of the other and they don’t lie nicely, for now there is doubt if it has grapes on the arm of a vine which branches off into twigs (i.e., a shoulder) or not.
+שבארכובה – a young shoot of a vine that many clusters hang on it and when the person cutting grapes cuts them and it is called a knee/joint and sometimes it has a small single bunch (on a single branch, or hanging down directly from the trunk) with the clusters.
+נקרצת – it is cut and severed and its example we taught in Talmud Yoma (31b): “he cut [the windpipe and the gullet] and another priest completed the slaughtering on his behalf” and in the Bible (Jeremiah 46:20): “a butcher from the north is coming.”
+גרגר יחידי – such as a cluster that lacks small clusters lying one on top of the other but the single berries (not growing in clusters) are attached to the shoot/twig itself.
+רבי יהודה אומר אשכול – as it is written (Isaiah 17:6): “Only gleanings shall be left of him, as when one beats an olive tree, two or three berries…” are a small single bunch, more than this is a cluster.
+וחכמים אומרים עוללת – and they are not considered berries that lie one on top of the other to be called a shoulder (grapes on an arm of a vine which branches off into twigs). And the Halakha is according to the Sages.
+
+Mishnah 5
+
+המדל בגפנים – when the vines are joined in close contact one after another, he uproots from those that are in-between and the others are fixed with this.
+כך הוא מדל בשל עניים – even though they have Peah or a small single bunch (on a single branch – or hanging down from the trunk)/gleaning reserved for the poor so the thinning of theirs like with his, for he holds that they have a partnership law and just as he thins his own, so too he thins that [the vines] of his friends and even the poor are included.
+רבי מאיר אומר בשלו הוא רשאי – He holds that the poor have a law of acquisition with their part, and just as the seller says to his fellow – ten clusters of grapes it is prohibited to touch them, so too regarding that of the poor. But the Halakha is according to Rabbi Yehuda.
+
+Mishnah 6
+
+כרם רבעי – A person who plants a food-bearing tree, in the fourth year, he brings the fruit to Jerusalem and eats them there in the holiness of the Second Tithe, or redeems them and brings their monetary-value to Jerusalem, as it is written (Leviticus 19:24): “In the fourth year all its fruit shall be set aside for jubilation before the LORD,” and we expound on [the word] הלולים/jubilation like redeemed to become secular again, as the All Merciful said, redeem it and then eat it.
+בית שמאי אומרים אין לו חומש – even though it requires redemption like the Second Tithe, the owners do not add the one-fifth for the Torah did not write [an added] fifth concerning it.
+ואין לו ביעור – He is not obligated to remove it from the house on the Eve of Passover of the fourth year and the seventh year as one removes the tithes as it is written (Deuteronomy 26:13): “I have cleared out the consecrated portion from the house.”
+וב"ה אומרים יש לו – [He has the added] fifth and he has removal. The School of Hillel derives [through a Gezerah Shavah/analogy] as he learns the fourth year fruit from the Second Tithe (Leviticus 19:24: “In the fourth year all its fruit shall be set aside (קדש) for jubilation before the LORD,” and Leviticus 27:30: “All tithes from the land, whether seed from the ground or fruit from the tree are the LORD’s; they are holy to the LORD.”). Just as the Second Tithe has the additional fifth and it has the removal from the house, so also the fourth-year fruit has the added firth and the it has removal from the house. But the School of Shammai does not derive “holy/holy” from the Second Tithe (see the above verses).
+יש לו פרט ויש לו עוללות – they are considered like non-sacred/secular produce.
+והעניים פודין לעצמן – from the grapes fallen off during cutting/the poor man’s share and the gleaning reserved for the poor (i.e., the small single bunch on a single branch or hanging down directly from the trunk) that they had gleaned, eating them in their place and bringing their monetary value to Jerusalem.
+ובית הלל אומרים כולו לגת – because they derive it from the Second Tithe and they hold that the Second Tithe is the money of the Most-High (God), therefore, the poor have no share in it. And they tread on the gleaning reserved for the poor with the rest of the wine and owners bring everything to Jerusalem.
+
+Mishnah 7
+
+שכולו עוללות – throughout the entire vineyard there is not a bunch of grapes that has grapes on an arm of the vine which branches off into twigs (כתף) and grapes hanging down directly from the trunk (נטף).
+אם אין בציר – and what is the measure of a harvest? Three bunches which makes a fourth.
+אמר לו רבי עקיבא וכרמך לא תעולל אפילו כולו עוללות – But Rabbi Eliezer said that you should say this since the poor don’t have [a share in] grapes hanging down directly from the trunk prior to the harvest, the owner of the house will get possession of them, and therefore it says (Leviticus 19:10): “You shall not pick your vineyard bare.”
+
+Mishnah 8
+
+משנודעו הועללות – when it is recognized what are grapes hanging down directly from the trunk and what is a bundle [of grapes].
+העוללות לעניים – A person cannot dedicate/sanctify [to the Temple] something that is not his.
+יתנו שכר גדולן להקדש – that which grows in value all the while that they are in the ground of something dedicated to the Temple. And the Halakha is according to Rabbi Yosi.
+בעריס – a vineyards where its vines hang on poles and trees, based upon the language (Song of Songs 1:16): “Our couch is in a bower.”
+כל שאינו יכול לפשוט – that is to say, after he has passed by them, and if in the place where he remembers he cannot stretch his hand and take, it is called concerning him, (Deuteronomy 24:19): “Do not turn back to get it.”
+אבל רוגליות –[grapes growing in a row on isolated vines] grapes that stand on the ground when they tread upon them with the foot.
+משיעבור ממנה – that is forgetting, for each and every vine among the grapes growing in a row on isolated vines is considered like a border-bed/furrow on its own, and it is prohibited to return from one border bed to another border bed.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+מאימתי. הנמושות – there are those who explain this [word נמושות/the last troop of gleaners ] as old people who are walking on their staffs, and there are those who interpret this as the gleaners after the gleaners (the poor who come for the second gleanings – see Talmud Bava Metzia 21b) , for after they would go in the field, gleaners after the gleaners or these elderly people who come late to walk go to glean after everyone that is poor has already despaired from that field, and all that is found in it after that is ownerless to all, whether for the poor or for the rich.
+רביעה שניה – the rain is called fructification (in the fall) because it fructifies the ground (see Talmud Ta’anit 6a), and gives birth and causes to grow like a male who copulates with a female and she becomes pregnant from him, from the language (Leviticus 19:19): “You shall not let cattle mate [with a different kind]…” Another explanation: Fructification on account that the rain causes the dust to lie down, which is the Aramaic translation of lying down to cause fructification. And he time for the second rainfall in an average year is on the twenty-third of Mar Heshvan.
+שאינן מוסקין – harvesting of olives like reaping grain and cutting grapes and plucking figs and harvesting dates, so too harvesting olives.
+ולא יהא מביא בארבעה איסרות – that is two Pundiyons/Dupondium (a Roman coin equal to two Asses) as a Pundiyon is two Issars, and we teach in the Mishnah that a poor person that goes from place to place from the [town] square receives not less that a Pundiyon/Dupondium, that is the food for two meals, and since he does not bring olives worth four Issars, that is the food for two meals for himself and two meals for his wife, for even he does not go out to glean. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+נאמנים – the poor [are believed] to state that this wheat is of gleanings, forgotten sheaves and the corner of the field, and they are exempt from tithing.
+בשעתן – at the time of the harvest.
+בכל שנתו – in the third year and in the sixth year where the Poor Tithe applies to them.
+ובן לוי נאמן לעולם – since the First Tithe applies in each year, and since that he said that they are First Tithe, we do not suspect lest he did not separate from them the Tithe of the Tithe, and just as an Israelite was not suspected regarding the Large Terumah (i.e., two percent to the Kohen), the Levite was not suspect on the Tithe of the Tithe (that was given by a Levite to a Kohen).
+אלא על דבר שבני אדם נוהגין כן – It was practice to give them this and not on anything that they were not accustomed to give them similar to this, and further on, it explains this.
+
+Mishnah 3
+
+נאמנים על החיטים – [they are believed] to say that they are of the Poor Man’s tithe that was given to me, but they are not believed to say that flour and this bread is of the Poor Man’s tithe, that flour and bread were given to me, for it is not the manner to distribute [processed] Poor Man’s tithe of flour and bread.
+שעורה של אורז – there are those who explain spike of rice, for it was not their manner to distributer rice of the Poor Man’s Tithe other than spike/ears of corn. And there are those who explain barley of of rice prior to its being crushed in a mortar and the remove of its shell [it is called barley] and after threshing while its hide is on it, it is the practice to distribute it to the poor.
+גריסין – that they are ground in a millstone of grist-grinder’s mills.
+נאמנים על השמן – it is the manner to distribute the Poor Man’s Tithe in oil.
+ואין נאמנים לומר של זיתי נקוף הוא – the olives left on the tree for the poor/the gleanings are from the gifts of the poor, that we beat and knock the olive to empty the olives that remained from the harvesting. And this striking is the language like pounding an olive. But the poor person is not believed to state that this oil I removed from pounded olives and he is exempt from tithes, because it is not customary to make oil from pounded olives. But the poor person who states that this flour or bread is from the gleanings, forgotten sheaf and corner of the field that I gleaned and that I grinded the flour and baked the bread, is believed for it is the manner of the poor person to make bread from gleanings, forgotten sheaves and the corner of the field.
+
+Mishnah 4
+
+נאמנים – the poor people [are believed] about raw vegetables to state that they are from the Poor Man’s Tithe, for vegetables are liable for tithes from the Rabbis.
+דבר מועט – they are believed even on that which is cooked, for sometimes the owner of the house forgot to tithe and tithes from that which is cooked from within the pot.
+מלפסו – the pot/dish or round pot that he is cooking in.
+
+Mishnah 5
+
+אין פוחתין לעניים בגורן – when they distribute the Poor Man’s Tithe in the granary/threshing floor, they don’t give to each and every poor person less than this measure, as it is written (Deuteronomy 26:12): “that they may eat their full in your settlements,” give him according to his fullness/satisfaction.
+דבלה – dry figs after they had been tread in a round mould [in which figs are pressed] which is called cake of pressed figs. And further, they are not sold by measurement but rather by weight, therefore it teaches [in the Mishnah] a Maneh of a cake of pressed figs, and a Maneh is a weight of one hundred Denars and a Denar is a weight of six Ma’ah and the weight of a M’ah is sixteen berries/grains of barley.
+פרס – one-half of a Maneh, and in all of the measurements that are stated in our Mishnah, the Halakha is according to the first Tanna/teacher and the Halakha is according to Abba Shaul. And these things are not said other than to distribute the Poor Man’s Tithe in the threshing floor/granary, butr he who distributes the Poor Man’s Tithe in his home, distributes according to his desires and the Sages did not give him a measurement.
+
+Mishnah 6
+
+מדה זו – since we don’t give any less to the poor that is stated for Kohanim, Levites and Israelites, each one of them to whom we distribute the Poor Man’s Tithe in the threshing floor/granary should not receive less than this measurement.
+היה מציל – for he does not want to distribute to the poor who came all the Poor Man’s Tithe that is in his hand, but he wants to save from it for his poor relatives.
+נוטל מחצה – and hides it for the needs of his relatives.
+ונותן מחצה – to the poor people came, and if after he took the half and hid it for the needs of his relatives, he had a little bit, that is to say, that thre didn’t remain to him enough to give to every one of the poor people according to the fixed measurement mentioned above in our Mishnah, he places it before them what remains in his hand in order that they can divide it among themselves.
+
+Mishnah 7
+
+ככר בפונדיון – bread that is sold for a Pundiyon when the wheat is sold at four S’eah for a Selah, and these four Se’ah are twenty-four Kabs, and each Se’ah is six Kabs and the Selah is four Denars and each Denar is six Ma’ahs , it is found that the Selah is twenty-four Ma’ah and and it is found that twenty-four kabs for twenty-four Ma’ah, a Kab for each Ma’ah. But because the storekeeper wants to make money for his expenditures of baking and grinding, it is impossible to sell the bread which is one-half Kab per Pundiyon according to the value that they sell grain in the market place, four Se’ah for a Selah, therefore, the bread is not sold for a Pundiyon but only for one-quarter Kab. And when they distribute the grain to the poor in the grainary and it is upon him to grind [it] and bake [it], they don’t give less than one-half Kab, but when they give him a baked loaf, he does not get other than one-quarter of a Kab which is six eggs. This is explained in the [eighth] chapter of Tractate Eruvin, the Chapter “How do you prepare a Shittuf for the Sabbath line?”
+פרנסת לינה – a bed, pillows and cushions.
+מזון שלש סעודות – for a person is liable to eat three meals on the Sabbath.
+לא יטול מן התמחוי – because the soup-kitchen is distributed every day and the treasurers/managers go back out to the openings of the home owners on each day and take from them food for the needs of the poor, and the utensil that they place the food is called a תמחוי/ charity plate.
+לא יטול מן הקופה – for the communal fund is distributed from Friday to Friday.
+נגבית בשנים – because they may [forcibly] take collateral, and one doesn’t make an authority over a community with less than two [people].
+ומתחלקת בשלשה – because it is like the monetary matters and monetary matters are with three (see the beginning of Tractate Sanhedrin).
+
+Mishnah 8
+
+מאתים זוז – the Rabbis have established that [two hundred zuz] is sufficient for one year for clothing and food.
+או לכתובת אשתו – and even if she is dwelling beneath him.
+ואת כלי תשמישו – nice utensils that he makes use of on Shabbat and Festivals, and these words when he comes to take gleanings, the forgotten sheaf and the corner of the field and he doesn’t take from the charitable communal fund that he can support himself in private, and he doesn’t take from is in the hand of the treasurer/manager, but if he takes from the charitable communal fund then we don’t let him to take even gleanings, the forgotten sheaf or the corner of the field until he sells his tools/dishes.
+
+Mishnah 9
+
+מי שיש לו חמשים זוז וכו' – for fifty [zuz] for good service is like two-hundred for one who does not work.
+וכל מי שצריך ליטול ואינו נוטל וכו' – such as case where he pushes himself in his work and suffices with the work of his hands in order that he doesn’t have to be supported from others, but if the work of his hands is not sufficient for him and he afflicts himself in a life of pain that near death, on this they said, that whomever needs to take and does not take, he is like one who sheds blood and it is forbidden to have mercy upon him, for he does not have consideration for his own soul, how much more so upon the souls of others.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Peah/Hebrew/On Your Way.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Peah/Hebrew/On Your Way.txt
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+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Peah/Hebrew/On Your Way.txt	
@@ -0,0 +1,527 @@
+Bartenura on Mishnah Peah
+ברטנורא על משנה פאה
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה פאה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>אלו דברים שאין להם שיעור.</b> מדאורייתא, אבל מדרבנן יש להם שיעור, דהא תנן בסיפא אין פוחתין לפאה מששים:
+<b>הפאה.</b> שאדם חייב להניח בסוף שדהו לעניים, כדכתיב (ויקרא כ״ג:כ״ב) לא תכלה פאת שדך בקצרך:
+<b>והבכורים.</b> דכתיב (שמות כ״ג:י״ט) ראשית בכורי אדמתך תביא בית ה׳ אלהיך, ולא נתנה תורה בהם שיעור:
+<b>והראיון.</b> שחייב אדם להראות בעזרה בשלש רגלים, דכתיב (שם) שלש פעמים בשנה יראה כל זכורך, וזאת הראיה אין לה שיעור דכל אימת דבעי עייל ומתחזי ונפיק. פירוש אחר עולת ראיה ושלמי חגיגה שחייב להביא כדכתיב (שם) ולא יראו פני ריקם, אין לה שיעור מדאורייתא דכתיב (דברים ט״ז:י״ז) איש כמתנת ידו, אלא שחכמים נתנו בה שיעור, העולה מעה כסף וחגיגה שתי כסף:
+<b>וגמילות חסדים.</b> דבגופו, כגון ביקור חולים ולקבור מתים וכיוצא בהן, אבל גמילות חסדים דבממונו, כגון פדיון שבוים ולהלביש ערומים ולהאכיל את הרעבים וכיוצא בהן יש להן שיעור, שיתן בכל פעם שתבא מצוה כזו לידו חמישית מן הריוח שבנכסיו, ותו לא מחייב, דהכי אמרינן המבזבז אל יבזבז יותר מחומש. הלכך מבעי ליה לאינש לאפרושי חמישית הריוח בכל עת כדי שיהא מצוי כל זמן שיבא גמילות חסד לידו שיקיימנו, ובהכי נפיק ידי חובתו:
+<b>ותלמוד תורה.</b> אין לה שיעור דכתיב (יהושע א׳:ח׳) והגית בו יומם ולילה:
+<b>ות״ת כנגד כולם.</b> שקול כנגד כולם:
+
+Mishnah 2
+
+<b>אין פוחתין לפאה מששים.</b> מדרבנן:
+<b>אע״פ שאמרו אין לפאה שיעור.</b> מדאורייתא כדאמרן:
+<b>הכל לפי גודל השדה.</b> אם שדהו גדולה ועניים מועטים נותן ומוסיף על ששים לפי גודל שדהו, ואם שדהו קטנה ועניים מרובים מוסיף על ששים לפי רוב העניים:
+<b>ולפי הענוה.</b> אית דגרסי ענוה בוי״ו, כלומר לפי רוב ענותו ירבה לעניים, לשון וענותך תרבני (תהילים י״ח:ל״ו). ורמב״ם פירש לשון עניה כלומר מה שתענה הארץ. ואית דגרסי ענבה בבי״ת, ופירשו גודל הגרגרים וקטנן, שאם היו השבלים של שדה במקום אחד מלאות וטובות ובמקום אחר צנומות דקות לא יניח הפאה כולה מן הרעות אלא ישער ששים לרע וליפה:
+
+Mishnah 3
+
+<b>מתחלת השדה ומאמצעה.</b> ואין צריך להניח פאה בסוף שדה, דכתיב (ויקרא י״ט:ט׳) לא תכלה פאת שדך לקצור, אמרה תורה תן פאה ואף על פי שיש לך עדיין קמה לקצור:
+<b>ובלבד שיתן בסוף כשיעור.</b> אע״ג דרבי קרא בתחלה ובאמצע שיש תורת פאה למה שנתן, מכל מקום לא מפטר אלא אם כן נותן בסוף השדה תשלום שיעור אחד מששים עם מה שנתן באמצע ובתחלה כן מוכח בירושלמי. ורמב״ם פירש ובלבד שיתן בסוף כשיעור פאה הצריכה לכל השדה, שצריך שיניח בסוף השדה אחד מששים חוץ ממה שהניח בתחלה ובאמצע:
+<b>אם שייר קלח אחד.</b> בסוף השדה והניח אותו לפאה סומך עליו, וכל מה שהניח באמצע ובתחילה תורת פאה עליה:
+<b>ואם לאו.</b> שלא הניח אפילו קלח אחד בסוף השדה לפאה, הרי מה שהניח באמצע ובתחילה אינה חשובה פאה אלא דין הפקר יש לה. ופליג אדרבי שמעון דאמר דמכל מקום היא חשובה פאה אלא דלא מפטר בעל השדה בהכי. והלכה כרבי שמעון:
+
+Mishnah 4
+
+<b>כל דבר שהוא אוכל.</b> למעוטי ספיחי סטיס, שאע״פ שהן אוכל על ידי הדחק לאו אוכל מקרו ואין חייבין בפאה, דכתיב (ויקרא יט) ובקצרכם, ואין קצירה אלא בדבר הראוי לאכילה:
+<b>ונשמר.</b> למעוטי הפקר שאין לו שומרים שאינו חייב בפאה, דכתיב (שם) לעני ולגר תעזוב אותם, פרט להפקר שכבר נעזב:
+<b>וגידוליו מן הארץ.</b> למעוטי כמהין ופטריות, שאין להם שורש בארץ וגדוליהם מן האויר, שאין חייבין בפאה דכתיב (שם) קציר ארצכם:
+<b>ולקיטתו כאחד.</b> למעוטי תאנה וכיוצא בה, מן האילנות שנלקטים הפירות שמתבשלים בהם ראשון ראשון, דכתיב (שם) קציר משמע דבר הנקצר הרבה ביחד:
+<b>ומכניסו לקיום.</b> למעוטי ירק שאינו מתקיים אלא מתעפש מיד, דכתיב (שם כג) פאת שדך בקצרך ואין הירק נקצר:
+<b>והתבואה והקטניות.</b> תבואה מחמשת המינים, חטה ושעורה וכוסמת שבולת שועל ושיפון קטניות פולין ואפונים ועדשים ודומיהן:
+<b>בכלל הזה.</b> להתחייב בפאה כשישלמו בהם כל התנאים הללו:
+
+Mishnah 5
+
+<b>האוג.</b> אילן שהפרי שלו אדום, וקורין לו בלע״ז קורנ״י אולי״ס. ורמב״ם פירש שהוא צמח שמעבדים בו העורות וקורין לו בערבי סומא״ק, והאשכלות שלו ראויין לאכילה. ולאו דוקא אלו שמנה התנא חייבים בפאה ולא מיני אילנות אחרים, אלא אלו ודומיהן קאמר:
+
+Mishnah 6
+
+<b>לעולם הוא נותן משום פאה.</b> מי שלא הניח פאה בשדה במחובר חייב להפריש מן התלוש, והפאה שמפריש מן התלוש ונותן לעניים פטורה מן המעשרות:
+<b>עד שימרח.</b> שיעשה כרי וצבור של תבואה, אבל אם בא להפריש פאה אחר המירוח צריך שיפריש התרומה והמעשרות תחלה ואחר כך יטול הפאה, שאין פטור מן המעשרות אלא הפאה שנטלה קודם המרוח:
+<b>ונותן משום הפקר ופטור מן המעשרות.</b> (משום הפקר) המפקיר תבואתו ובא אחר וזכה בה, אין הזוכה בה חייב במעשרות דכתיב (דברים י״ד:כ״ט) ובא הלוי כי אין לו חלק ונחלה עמך יצא הפקר שידך וידו שוין, אבל המפקיר תבואתו לאחר המרוח אין ההפקר ההוא פוטר מן המעשר:
+<b>ומאכיל לבהמה וכו׳</b> ואפילו הוא עצמו מותר לאכול אכילת עראי קודם מירוח, אבל הבהמה אוכלת אפילו אכילת קבע:
+<b>נוטל מן הגורן וזורע וכו׳</b> דמן התורה הזורע פטור מן המעשר אפילו לאחר מרוח דכתיב (שם) עשר תעשר ואכלת וזורע לא קרינן ביה ואכלת, מיהו מדרבנן חייב. סבירא ליה לר׳ עקיבא דקודם מרוח פטור מן המעשר אפילו מדרבנן. ואין הלכה כר׳ עקיבא:
+<b>שלקחו את הגורן.</b> שקנו תבואה מן הגורן, וקנסו חכמים שיהיו חייבים להפריש תרומות ומעשרות ולתת אותם לכהנים ולוים אחרים כדי שלא יהיו קופצים לקנות תבואה או יין לגתות ולגרנות. ואם קנו קודם מרוח, שעדיין לא הוקבעה תבואה זו למעשר, המעשרות שלהם:
+<b>המקדיש ופודה.</b> המקדיש גרנו ופדאו מיד הגזבר, והוא גדיש או קמה שלא הוקבע למעשר כשהיה ביד ההקדש, חייב הפודה להוציא ממנו המעשרות. אבל אם נתמרח הגורן ביד הגזבר הואיל ובשעה שהיה ראוי שיוקבע למעשר דהיינו בזמן המרוח היתה ביד הקדש, אין הפודה חייב להוציא ממנו מעשרות שההקדש פטור מן המעשרות:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אלו מפסיקין.</b> בין שדה לשדה ויהיו נחשבים כשתי שדות, לענין שאם הניח פאה באחת מהן על חברתה לא עלתה לו לפאה, דכתיב (ויקרא י״ט:ט׳) פאת שדך שלא יניח פאה משדה לחברתה:
+<b>הנחל.</b> נהר:
+<b>והשלולית.</b> אמת המים שמחלקת שלל לאגפיה שאמות אחרות של מים שותות ממנה:
+<b>ודרך היחיד.</b> ד׳ אמות:
+<b>ודרך הרבים.</b> שש עשרה אמה, ומשום סיפא נקט לה דבעי למתני סיפא שכל אלו אין מפסיקין באילן, וקמ״ל דאפילו דרך הרבים שהיא רחבה ט״ז אמה אינה מפסקת באילן:
+<b>שביל הרבים ושביל היחיד.</b> שביל זוטר טובא דשקיל כרעא ומנח כרעא. ואשמעינן דאפילו שביל דרבים אם הוא קבוע לימות החמה ולימות הגשמים, כלומר שמהלכין בו אפילו בזמן שהשדות זרועות בימות הגשמים מפסיק בין השדות הזרועות ואי לא לא מפסיק:
+<b>הבור.</b> שדה שאינה זרועה. והאדמה לא תשם (בראשית מ״ז:י״ט) מתרגמינן וארעא לא תבור:
+<b>והניר.</b> חרישה. כמו נירו לכם ניר (ירמיהו ד׳:ג׳):
+<b>וזרע אחר.</b> כגון ששתי השדות זרועים חטים וביניהם קרקע זרוע מין אחר. ושיעור רוחב הבור והניר וזרע אחר כדי שלשה תלמים של מענית המחרישה:
+<b>והקוצר לשחת מפסיק.</b> דקסבר כל לשחת לאו קצירה היא, דלא חשבינן לה אתחלתא דקצירה. שחת תבואה שלא הביאה שליש, וקוצרים אותה להאכיל לבהמות. ואין הלכה כרבי מאיר:  
+
+Mishnah 2
+
+<b>אמת המים שאינה יכולה להקצר כאחת.</b> שהיא רחבה כל כך עד שהעומד באמצע אינו יכול לקצור מכאן ומכאן:
+<b>ר׳ יהודה אומר מפסקת.</b> ופליג את״ק דאמר לעיל על שלולית דהיינו אמת המים דבכל ענין מפסיק, ור׳ יהודה סבר דאם יכולה להקצר כאחת אינה מפסקת. והלכה כר׳ יהודה:
+<b>וכל ההרים אשר במעדר יעדרון.</b> הר שחודו זקוף ואין בקר בכליו יכולין לעבור שם, ומפסיק בין שתי השדות:
+<b>הוא נותן פאה לכל.</b> כלומר נותן פאה אחת לכל שתי השדות ולא חשיב הפסק. הואיל והם נעדרים במעדר, כלומר שבני אדם חופרים אותו הר בכלי שחופרים בו את הקרקע, אין זה הפסק. שהרואה אומר אין זה קרקע בור אלא למחר חופרים אותו במעדר וזורעים אותו ושתי השדות הם אחת:
+
+Mishnah 3
+
+<b>הכל מפסיק לזרעים.</b> מפרש בגמרא בירושלמי דהכל לאתויי סלע שהיה עובר על פני כל השדה. אם צריך הוא לעקור את המחרישה מצד זה כדי לתת אותה לצד זה, מפסיק:
+<b>אלא גדר.</b> גבוה עשרה טפחים:
+<b>שער כותש.</b> ענפי האילן קרויין שער. ופירוש שער כותש, שהנופות של אילנות מתערבין זה עם זה למעלה מן הגדר כעלי זה התקוע במכתש:
+
+Mishnah 4
+
+<b>כל הרואים זה את זה.</b> כל זמן שהעומד אצל אחד מהאילנות יכול לראות האילן האחר, אע״פ שיש ביניהן גדר, אינו מפסיק, ולוקח פאה מאילן אחד על חבירו:
+<b>לזיתים שהיו להם בכל רוח.</b> פאה אחת היו נותנים על כל הזיתים שהיו להם לצד מזרחה של עיר, ופאה אחרת על כל הזיתים שהיו להם לצד מערבה, וכן לארבע רוחות:
+<b>שהיו להם בכל העיר.</b> אין נותנים כי אם פאה אחת לכולן, אע״פ שאין רואין זה את זה, ואין הלכה כרבי אליעזר בר׳ צדוק שאמר משמו, אבל הלכה כר״ג:
+
+Mishnah 5
+
+<b>שני מיני חטין.</b> כגון שחמתית ולבנה:
+
+Mishnah 6
+
+<b>הלבלר.</b> הסופר:
+<b>הזוגות.</b> הם כל אותן שנים שנים הנזכרים בפ״ק דמסכת אבות, שקבלו שנים מפי שנים [עד] מפי שמעון הצדיק:
+
+Mishnah 7
+
+<b>שדה שקצרוה כותים.</b> לעצמן. ולא שקצרוה פועלי כותים לישראל, דאז הוי כאילו קצרוה ישראל:
+<b>קרסמוה נמלים.</b> דרך הנמלה לחתוך קנה השבולת מלמטה. ולזה קורים קרסום, לשון יכרסמנה חזיר מיער (תהלים פ):
+<b>פטורה.</b> דכתיב גבי פאה ובקצרכם, עד שתהיו אתם הקוצרים:
+<b>שחובת הקציר בקמה.</b> כלומר חובת הפאה של זה הניחה בקמה. ונהי דאם כלה שדה, חזרה פאה לעומרים וחייב להפריש פאה מן העומרים, ה״מ היכא דכלה הוא אבל הכא הוא לא כלה: 
+
+Mishnah 8
+
+<b>הלוקח נותן פאה לכל.</b> שחובת הפאה ממה שקצר נשאר בזה החצי שקנה הלוקח, והוי כאילו לא מכר לו אלא מה שנשאר בשדה אחר שיוציא ממנה הפאה שראוי להוציא מאותה שדה. וכן הפודה מיד הגזבר מוציא מן החצי שפדה הפאה הראויה לשדה כולה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>מלבנות.</b> ערוגות מרובעות. ובשביל שעשויות כדפוסי הלבנות קרויין מלבנות:
+<b>שבין הזיתים.</b> וה״ה לכל שאר אילנות. ונקט זיתים לאשמועינן דאפילו זיתים שחייבים בפאה לא מפסקי לב״ה, וכ״ש שאר אילנות שאין חייבין בפאה דפשיטא דלא מפסקי:
+<b>ב״ש אומרים פאה מכל אחד ואחד.</b> מכל מלבן ומלבן, הואיל ועומדות הערוגות פסקי פסקי ואין מתערבין זו עם זו קסברי ב״ש דמפסקי זיתים. [אבל] היכא דראשי שורות מתערבים מזה לזה [מודו] דלא מפסקי. ובזמן שהאילנות מרוחקים זה מזה עד שבקרקע בית סאה שהוא נ׳ אמה על נ׳ אמה אין בו י׳ אילנות, מודים ב״ה שנותן פאה לכל מלבן ומלבן, דהואיל והאילנות מרוחקים נראין הדברים שלא בשביל האילנות נעשו המלבנות. ובזמן שהאילנות רצופים ויש עשר אילנות בפחות מבית סאה מודים בית שמאי שנותן פאה אחת על הכל, לא נחלקו אלא כשיש עשר אילנות בבית סאה:
+
+Mishnah 2
+
+<b>המנמר.</b> מלקט שדהו מקומות מקומות, דמחזי כמנומר, לשון ונמר חברבורותיו (ירמיהו י״ג:כ״ג), שקצר התבואה שנתבשלה ראשון ראשון בשדה:
+<b>ושייר קלחים לחים.</b> אותן שלא נתבשלו:
+<b>נותן פאה לכל אחד ואחד.</b> כשחוזר ללקט הקלחים לחים ששייר. דנמור מפסיק ולאו אתחלתא דקצירה חשיבא:
+<b>בזורע שבת.</b> ירק שקורין לו אניט״ו בלע״ז:
+<b>שהוא נותן פאה לכל אחת ואחת.</b> מפני שאין דרכן לזרוע מהן שדה אחת, לפיכך חשובין כל אותן ערוגות כאילו כל אחת מהן שדה אחת. ושבת וחרדל חייבים בפאה אף על פי שאין נותנין פאה לירק, משום דלזרע עבידי וכמיני זרעים חשיבי. והלכה כחכמים:
+
+Mishnah 3
+
+<b>המחליק בצלים.</b> אית דמפרשי ל׳ ואנכי איש חלק (בראשית כו), על שם שכשנתלשו נשאר המקום חלק. ואית דמפרשי המחליק כמו המחלק, שנוטל חלק מן הבצלים לחים למכרן בשוק וחלק אחר מניח יבשים לגורן לקיום:
+<b>נותן פאה לאלו לעצמן.</b> דכשני מיני חטים דמו:
+<b>וכן בכרם.</b> וכן המחליק בכרם דינו כמחליק בבצלים:
+<b>המדל נותן מן המשוייר על מה ששייר.</b> בזמן שהבצלים זרועים רצופים נוטל מהם אחד מבינתיים כדי שהנשארים יתגדלו בריוח ויעשו גסים. וזהו הנקרא מדל שדולה ושולף אותם ממקומם, ותנן איזהו מדל נוטל אחת ומניח שנים. ואותן שעוקר ליתן ריוח לנשארים אינם חייבין בפאה לפי שתקנת הנשארים היא, הילכך נותן פאה מן הנשאר לבד והנעקר פטור מכלום דלא חשיבא קצירה:
+<b>המחליק מאחת יד.</b> כלומר מענין אחד, או כולו לגורן או כולו לשוק. ורמב״ם פירש מאחת יד ממקום אחד, שהחלק שנוטל למכור בשוק אינו נוטל אותו מכאן ומכאן אלא כולו מצד אחד:
+
+Mishnah 4
+
+<b>האמהות של בצלים.</b> בצלים גדולים שמניחין אותן לגדל זרע, ומתוך שמשתהין בארץ לא חזו לאכילה אלא על ידי הדחק, ולכך פטר רבי יוסי. ואין הלכה כמותו:
+<b>מלבנות הבצלים שבין הירק.</b> סבר רבי יוסי דירק כזרע אחר דמי, שאין דרך בני אדם להיות מכניס בצלים בין הירק, ותנן לעיל בפרק שני דזרע אחר מפסיק. ואין הלכה כרבי יוסי:
+
+Mishnah 5
+
+<b>שלקחו את האילן.</b> מהנך אילנות דחשיב בפרק קמא שחייבים בפאה:
+<b>המוכר קלחי אילן.</b> שרשי צמחים שחייבין בפאה, ולא מכר לו הקרקע, נותן הלוקח פאה מכל אחד ואחד:
+<b>בזמן שלא שייר.</b> כלומר אם לא התחיל בעל השדה לקצור או ללקט פירות, אז הוא דחייב הלוקח ליתן פאה. אבל אם התחיל בעל השדה לקצור שדהו קודם שמכר את אלו, שנשאר מן השדה שלא נקצר או שלא נלקט, בעל השדה הוא הנותן פאה על הכל, דמכי אתחיל בקצירה או בלקיטת הפירות איחייב בפאה של כל השדה. ורבי יהודה לפרושי מלתיה דת״ק אתא וכן הלכה:
+
+Mishnah 6
+
+<b>קרקע בית רובע.</b> מקום שראוי לזרוע בו רובע הקב. ופירשו בו שהוא עשר אמות ומחצה על עשר אמות בקירוב:
+<b>העושה סאתים.</b> רבי יהושע לא אזיל בתר זריעה, אלא קרקע המוציאה סאתיים שהן י״ב קבין:
+<b>לקצור ולשנות.</b> דרך הקוצרים אוחז מלא כפו מן הקמה וקוצר, כדכתיב (תהלים קכט) שלא מלא כפו קוצר. ואם יש בקמה כדי למלאות כפו שני פעמים חייבת בפאה:
+<b>קרקע כל שהוא חייבת בפאה.</b> דס״ל פאת שדך כל שהוא משמע, ופליג אכולהו:
+<b>ובבכורים.</b> דכתיב בהו אדמתך. והני מילי בבכורי חטה ושעורה, אבל בבכורים של אילן אינו חייב אלא אם כן יש לו קרקע שש עשרה אמות סביב לאילן שהוא שיעור יניקתו:
+<b>ולכתוב עליה פרוזבול.</b> הלל תקן פרוזבול, כשראה שהיו נמנעים מלהלוות לעניים מפני השביעית שמשמטת החוב, תקן שיהא מוסר שטרותיו לבית דין, וכותב מוסר אני לכם פלוני ופלוני הדיינין כל חוב שיש לי שאגבנו כל זמן שארצה, ומשכתבו לו שטר זה שוב אין שביעית משמטת חובו. ודוקא כשיש קרקע כל דהוא ללוה דאז חשיב כאילו החוב גבוי כבר ביד בית דין ותו לא קרינא ביה לא יגוש, וחשבינן לקרקע כל שהוא כאילו שווה כל החוב דאין אונאה לקרקעות:
+<b>ולקנות עמה נכסים שאין להם אחריות.</b> דמטלטלין נקנין אגב קרקע, בכסף בשטר ובחזקה, כדתנן בפ״ק דקדושין ושם מפורש: 
+
+Mishnah 7
+
+<b>שכיב מרע.</b> השוכב על מטתו מחמת חולי:
+<b>שייר קרקע כל שהוא.</b> כל הני שייר קרקע כל שהוא, דתנן במתניתין, מכאן ועד סוף פרקין, לאו דוקא קרקע דהוא הדין מטלטלים כל שהן. אלא איידי דתנא רישא גבי פאה ובכורים ופרוזבול קרקע כל שהוא תנא בכל הנך נמי קרקע כל שהוא:
+<b>מתנתו קיימת.</b> אם קנו מידו על המתנה אף על פי שעמד מחליו אינו יכול לחזור בו, הואיל ושייר לעצמו כל שהוא גלי דעתיה דלאו מחמת מיתה כתב המתנה:
+<b>לא שייר קרקע כל שהוא.</b> לעצמו, מסתמא לא שביק איניש נפשיה ערטילאי, ואם לא שהיה חושב ודאי שימות לא היה נותן כל נכסיו, הלכך אם עמד חוזר ואפילו קנו מידו:
+<b>וכתב לאשתו קרקע כל שהוא אבדה כתובתה.</b> בשכיב מרע מיירי, שמחלק נכסיו לבניו וכתב לאשתו חלק בין הבנים ושמעה איהי ושתקה ולא אמרה כתובתי אני גובה או כיוצא בזה אבדה כתובתה:
+<b>רבי יוסי אומר אם קבלה עליה.</b> שתהא שותפת בין הבנים, אפילו לא קנו מידה, והוא לא צוה שיכתבו כך בפניה, אבדה כתובתה ושוב אינה יכולה לחזור בה. ואין הלכה כרבי יוסי:
+
+Mishnah 8
+
+<b>הכותב כל נכסיו לעבדו.</b> שכתב כל נכסי נתונים לפלוני עבדי, הרי העבד בכלל הנכסים ונתן לו את עצמו. והא דקאמר עבדי היינו עבדי שהיה כבר:
+<b>שייר קרקע כל שהוא לא יצא בן חורין.</b> דכל היכא דנחית לשיורא אמרינן לדידיה נמי שייר, וכי אמר כל נכסי לך אשאר נכסים קאמר ולחנופי ליה קאתי ולא שחרריה, כיון דלא אמר ליה עצמך ונכסי. ואפילו אין לו שום נכסים אלא העבד והקרקע ששייר מכל מקום לא יצא לחירות, דכיון דאין מתקיים דבור כל נכסי דהא אתא חוץ ובטל ליה דלא פלגינן דבורא והוי בטל לגמרי ולא קנה לא עצמו ולא נכסים:
+<b>ר״ש אומר לעולם הוא בן חורין.</b> בין אין לו נכסים אחרים אלא העבד והקרקע ששייר, ובין יש לו נכסים אחרים לעולם הוא בן חורין. ומוקמינן דבור כל נכסי בעבד לבדו כשאין לו נכסים אחרים, ולא אמרינן דבמה שאמר חוץ בטל דבורו שאמר כל נכסי, דפלגינן דבורא, ומקיימינן ליה בעבד ויצא בן חורין:
+<b>חוץ מאחד מרבוא.</b> ולא פירש מהו משייר, דהתם אמרינן דאחד מרבוא דקאמר היינו עבד, ואיהו לא חשיב ליה אלא כאחד מרבוא בנכסים ואע״ג דשוי טפי, ואין הלכה כר׳ שמעון:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>הפאה ניתנת במחובר.</b> דכתיב (ויקרא י״ט:י׳) לעני ולגר תעזוב, הנח לפניהם והם יבוזו:
+<b>בדלית.</b> גפן המודלית על גבי עצים או על גבי אילנות:
+<b>מוריד ומחלק.</b> דכתיב (שם) תעזוב אותם, אותם שאין בהם סכנה אתה עוזב לפניהם ואי אתה עוזב אותם שיש סכנה בעלייתם, אלא מוריד מן האילן ומחלק להם:
+<b>בחליקי אגוזים.</b> על שם שאילנות של אגוזים חלקים ואין בהם קשרים כשאר אילנות קרויין חליקי אגוזים. ואין הלכה כר״ש:
+<b>אפילו תשעים ותשעה.</b> ארישא קאי, בפאה הניתנת במחובר:
+
+Mishnah 2
+
+<b>בדלית ובדקל.</b> שמצותן בתלוש:
+
+Mishnah 3
+
+<b>נטל.</b> אחד מן העניים מקצת פאה שלקט כבר וזרק לו על השאר כדי לקנות:
+<b>אין לו בה כלום.</b> אפילו במה שלקט, דקונסין אותו ומוציאין ממנו התלוש והמחובר:
+<b>נפל לו עליה וכו׳</b> אע״ג דארבע אמות של אדם קונות לו בסמטא ובצדי רשות הרבים, הכא בשדה חבירו לא תקינו ליה רבנן שיקנו לו ארבע אמותיו. אי נמי כיון דנפל עליה גלי דעתיה דבנפילה ניחא ליה דלקני, בארבע אמות לא ניחא ליה דלקני:
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>שלש אבעיות ביום.</b> שלש פעמים מתגלה בעל הבית ונראה בתוך שדהו כדי שיקחו העניים פאה. אבעיות לשון גלוי, נבעו מצפוניו (עובדיה א׳:ו׳) מתרגמינן אגליין מטמרוהי:
+<b>בשחר.</b> מפני המיניקות שבניהם ישנים בשחר ואז יש להם פנאי ללקט:
+<b>ובחצות.</b> מפני התינוקות שדרכן לצאת בחצות והולכים ללקוט פאה:
+<b>ובמנחה.</b> מפני הזקנים ההולכים על משענתם ואין מגיעים לשדה עד שעת המנחה:
+<b>שלא יפחתו.</b> משלש עתים הללו. והלכה שאין נותנין פאה אלא בשלש עתים הללו, אין פוחתין מהן ואין מוסיפין עליהם:
+<b>של בית נמר.</b> שם מקום, כדכתיב (במדבר לב) את בית נמרה. קושרים חבל בצד הקמה וקוצרים והולכים עד שיכלה החבל ומניחים פאה לכל החבל, וחוזרים וקושרים ומניחים פאה, והיינו מכל אומן ואומן כלומר מכל שורה ושורה ועל זה מזכירין אותן לשבח:
+
+Mishnah 6
+
+<b>עובד כוכבים שקצר את שדהו וכו׳</b> דכתיב גבי לקט ופאה ובקצרכם פרט לשקצרוה עובדי כוכבים, וגבי שכחה כתיב (דברים כד יט) כי תקצור קצירך ושכחת עומר, מכאן אמרו עובד כוכבים שקצר שדהו ואחר כך נתגייר פטור:
+<b>שאין השכחה אלא בשעת עמור.</b> ובשעת עמור מיהא גר היה וחייב בכל המצות, ורבנן סברי הואיל ואיכא שכחה בעומר ואיכא שכחה בקמה כדכתיב (שם) ושכחת עומר בשדה לרבות שכחת קמה, את שישנו בשכחת קמה ישנו בשכחת עומר, והאי עובד כוכבים שקצר שלא היה בשכחת קמה דאותה שעה עובד כוכבים היה אע״פ שעכשיו נתגייר אינו בשכחת עומר. ואין הלכה כרבי יהודה:  
+
+Mishnah 7
+
+<b>קמה ופדה עומרים פטורה.</b> דמקרא דממעטינן קציר עובדי כוכבים ממעטינן נמי קציר הקדש דלאו קצירך הוא ולענין שכחה פליגי רבי יהודה ורבנן בהקדיש קמה ופדה עומרים כי היכי דפליגי בעובד כוכבים שקצר שדהו ואחר כך נתגייר:
+
+Mishnah 8
+
+<b>עד שלא באו לעונת המעשרות.</b> היינו מרוח כשהוא משוה פני הכרי ברחת, אם באותה שעה היו ביד הגזבר פטורים, ואם לאו אין ההקדש פוטרן:
+<b>וגמרן הגזבר.</b> שנגמרו בעודן ביד הגזבר:
+
+Mishnah 9
+
+<b>רבי אליעזר אומר זכה לו.</b> פלוגתא דרבי אליעזר ורבנן בעשיר שלקט פאה לזכות בה לעני. דרבי אליעזר סבר אמרינן תרי מגו, מגו דאי בעי מפקר לנכסיה והוי עני וחזי ליה השתא נמי חזי ליה. ומגו דאי בעי זכי לנפשיה זכי נמי לחבריה, ורבנן סברי חד מיגו אמרינן תרי מיגו לא אמרינן. אבל מעני לעני, דברי הכל זכה לו:
+<b>של עובד כוכבים חייב במעשרות.</b> דהואיל ואין העובד כוכבים חייב בלקט שכחה ופאה הוו להו כשאר תבואה של עובד כוכבים שחייבת במעשר:
+<b>אלא א״כ הפקיר.</b> לעניים ולעשירים, דהפקר פטור מן המעשר. ומתניתין ר״מ היא דאמר אין קנין לעובד כוכבים בארץ ישראל להפקיע מן המעשר. ואין כן הלכה:
+
+Mishnah 10
+
+<b>הנושר בשעת הקצירה.</b> שבלים הנופלים בשעת הקצירה:
+<b>הכהו קוץ.</b> כל היכא דנושר מחמת אונס אינו לקט, דכתיב (ויקרא י״ט:ט׳) ולקט קצירך, אין לקט אלא מחמת קציר:
+<b>תוך היד.</b> אנשר קאי, כלומר תוך היד ונשר, תוך המגל ונשר, דהנושר מתוך היד ומתוך המגל לעניים. אבל הנושר מאחר היד מנדנוד ידו ומאחר המגל מכח תנועת המגל, לבעל הבית, דאין זה בדרך קצירה:
+<b>ראש היד.</b> כשידו מלאה ויש שבלים בין ראשי אצבעותיו לפס ידו, הנושר משם, וכן הנושר מראש המגל:
+<b>רבי ישמעאל אומר לעניים.</b> דדמי לתוך היד ולתוך המגל:
+<b>ורבי עקיבא אומר לבעל הבית.</b> דמדמי ליה לאחר היד ולאחר המגל. והלכה כרבי עקיבא:
+
+Mishnah 11
+
+<b>חורי הנמלים.</b> דרך הנמלים לכנוס תבואה בחוריהן:
+<b>שבתוך הקמה.</b> עד שלא התחילו לקצור:
+<b>של בעל הבית.</b> שאין לעניים בקמה כלום:
+<b>שלאחר הקוצרים.</b> לאחר שהתחילו לקצור חיישינן שמא הביאו שם הנמלים מן הלקט. הלכך החטים העליונים שבחורים או שבלים העליונים לעניים דיש שם מן הלקט, אבל חטים התחתונים לבעל הבית דמן הקמה היה. ואלו הן עליונים כל שהן לבנים, ואלו הן תחתונים הירוקים שנוטים להשחיר ונכרים שהם ישנים:
+<b>ר״מ אומר הכל לעניים.</b> שאי אפשר לגורן בלא ירקון, ושמא אלו הירוקים מן התבואה חדשה שקצרו עכשיו שיש בה חלק לעניים:
+<b>שספק לקט לקט.</b> דכתיב (שם) לעני ולגר תעזוב הנח לפניהם משלך. והלכה כר״מ:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>גדיש שלא לוקט תחתיו.</b> מי שאסף והגדיש את העומרים למקום אחד בתוך השדה שעדיין לא לקטו שם העניים את הלקט:
+<b>כל הנוגעות בארץ לעניים.</b> דקנסוהו רבנן לפי שהגדיש על גב הלקט, ואפילו הגדיש חטים על גבי לקט של שעורים הוי כל הנוגע מן החטים בארץ לעניים:
+<b>הרוח שפזרה את העמרים.</b> על גבי הלקט:
+<b>כדי נפילה.</b> כדי שיעור שרגיל ליפול בשעת קצירה, שהם ארבעה קבין לכור זרע, והכור הוא שלושים סאין. ומשום דאמר תנא קמא אומדים כמה לקט ראויה לעשות קא משמע לן רבן שמעון בן גמליאל אין הדבר צריך אומד שכבר קצוב ועומד כדי נפילה, בשלשים סאין של זרע רגיל ליפול ממנו בשעת קצירה ארבעה קבין וכך יתן לעניים:  
+
+Mishnah 2
+
+<b>שבולת שבקציר.</b> שייר בקצירתו שבולת אחת שלא קצר, וראש אותה שבולת מגיע לקמה, אם אותה שבולת נקצרת עם הקמה הרי היא של בעל הבית, שהקמה מצילתה דלא קרינן בה לא תשוב לקחתו (דברים כ״ד:י״ט):
+<b>מעשר שבולת אחת ונותן לו.</b> לפי שחייב ליתן לו דבר מתוקן כמו שהיתה שבולת של לקט דפטורה מן המעשרות ואף על פי שעדיין לא נתמרח חל מעשר עליו כמו מעשר ראשון שהקדימו בשבלין שחל עליו שם מעשר אף ע״פ שעדיין לא נתמרח. וכיצד הוא עושה, מביא שתי שבלים מגדיש זה שנתערבה בו שבולת של לקט, ואומר על אחת מהן אם זו לקט מוטב, ואם לאו הרי מעשרותיה קבועים בזו השנית, ונותן לו את הראשונה. ובירושלמי פריך וניחוש שמא זאת השניה שקבע עליה המעשרות של לקט היא, וכיון שהיא פטורה מן המעשר אין המעשרות קובעים בה שאין מפרישין מן הפטור על החיוב, ומשני שלוקח שבולת שלישית ואומר אם השנייה שקבעתי בה המעשרות היא לקט ואינה יכולה להיות מעשר, הרי זו השלישית מעשר על הראשונה:
+<b>אמר רבי אליעזר וכי היאך העני הזה מחליף דבר שלא בא ברשותו.</b> רבי אליעזר לדבריהם דרבנן קאמר להו, לדידכו דפלגיתו עלי בעשיר שלקט פאה לעני שאני אומר זכה לו ואתון אמריתו דלא זכה לו, היאך העני הזה מחליף דבר שלא בא ברשותו, דהא אין בעל השדה יכול לזכות לו את הלקט לפי דבריכם, ונמצא דלקט זה לא בא ברשותו של עני, אלא לדבריכם מזכה את העני בכל הגדיש על מנת להחזיר דמתנה על מנת להחזיר שמה מתנה, ונמצאת אותה שבולת שהיא לקט באה ליד העני ויכול להחליפה באחרת. ורבנן אמרי הכא עשו את שאינו זוכה כזוכה, וחשבינן להאי שבולת של לקט כאילו באה לידו של עני, אע״ג דלא זכה בה, לענין זה שיכול להחליפה באחרת. והלכה כחכמים:
+
+Mishnah 3
+
+<b>אין מגלגלין בטופח.</b> מין קטנית דק, שקורין לו בערבי גילבא״ן. ורמב״ם פי׳ שהוא מין זרע שקורין לו קורטמ״ן ודומה לשעורים. ואומר ר״מ שאין מגלגלין זה המין עם שאר מיני זרעים, לקצור אותם ביחד, כי הלקט שהיה ראוי ליפול משאר מיני זרעים יפול מזה המין הגרוע ונמצא מפסיד לעניים:
+<b>וחכמים מתירים מפני שאפשר.</b> שיפול לקט משאר זרעים כמו מן הטופח. והלכה כחכמים. פי׳ אחר אין מעלין מים בגלגל מן הבור להשקות את השדה או להרביצה עד שיהא משקה טופח עליה בשעה שהעניים באים בשביל הלקט, מפני שהוא מפסיד לעניים. וחכמים מתירין, מפני שאפשר שישומו ההפסד של עניים בזה ויתן בעל השדה כפי השומא שישומו עליו, ולר׳ מאיר דאמר אין מגלגלין שמין לבעל הבית הפסדו ונוטל מן העניים:
+
+Mishnah 4
+
+<b>עני היה באותה שעה.</b> ופטור מלשלם. והלכה כחכמים:
+
+Mishnah 5
+
+<b>המחליף עם העניים.</b> נותן תבואה או פירות לעני בחלוף מה שלקט:
+<b>שלו פטור.</b> מן המעשר. מה שנתן לו העני שהוא של לקט שכחה ופאה:
+<b>ושל עניים חייב.</b> מה שנתן בעל הבית לעני מתבואתו, וחייב לעשר קודם שיתן אותו לעני:
+<b>שנים שקבלו את השדה.</b> והם עניים:
+<b>באריסות.</b> למחצה לשליש ולרביע, והם נעשים כבעל הבית, ובעל הבית עני אסור בלקט של שדהו דכתיב (ויקרא י״ט:י׳) לא תלקט לעני, אזהרה לעני שלא ילקט הלקט שלו, וחייב להפריש מעשר עני ולתת אותו לעני אחר. ודוקא כל אחד על חלקו נעשה כבעל הבית, ולא על חלק חבירו. הלכך מותרין ליתן זה לזה מעשר עני:
+<b>שקבלה ממנו למחצה.</b> שזכה במחובר. אבל אם אמר ליה [שליש] מה שאתה קוצר, אין לו חלק אלא בתלוש, וחיוב לקט שכחה ופאה הכל על בעל השדה, ואף על פי ששכחת העמרים בתלוש בשעת עמור, מכל מקום כאן פטור דלא קרינן ביה קצירך הואיל ולא זכה אלא בתלוש. וגר שנתגייר לאחר קצירה דחייב בשכחה לעיל לרבי יהודה, היינו משום דקרינן ביה שדך. ומכל מקום מהאי טעמא לא מחייבינן גר בלקט מאחר שעיקרו במחובר:
+
+Mishnah 6
+
+<b>המוכר שדהו.</b> שמכר לו שדה וקמתה. אבל מכר את הקמה בלבד ושייר השדה לעצמו, שניהם אסורים בלקט שכחה ופאה, שאצל זה אני קורא שדך ואצל זה אני קורא קצירך:
+<b>המוכר מותר.</b> בלקט שכחה ופאה אם הוא עני:
+<b>על מנת שילקט בנו אחריו.</b> שע״י כן הפועל מנכה לו מן השכירות, ונמצא פורע חובו משל עניים:
+<b>אל תסג גבול עולים.</b> כלומר אל תקרי עולם אלא עולים, אית דמפרשי אלו עולי מצרים שלא תשנה האזהרות שבתורה שנתנה ליוצאי מצרים, ואית דמפרשי עולים אלו בני אדם שירדו מנכסיהם, וקרי להו עולים לשון כבוד, כדרך שקורין לעור סגי נהור:
+
+Mishnah 7
+
+<b>ולא שכחו בעל הבית.</b> כגון דבעל הבית בשדה, דקאי גביה וזכי ביה. אבל בעל הבית בעיר הוי שכחה אף על גב דלא שכחו בעל הבית:
+
+Mishnah 8
+
+<b>לכובעות.</b> לעשות מהן כמין כובע בראש, שכך היו רגילין לעשות עטרות של שבולין ולשום בראש:
+<b>לכומסאות.</b> אינם גבוהים ובולטים למעלה ככובעות, אלא נכפפים למטה שאינו נראה כל כך, כמה דתימא (דברים ל״ב:ל״ד) הלא הוא כמוס עמדי:
+<b>ולחררה.</b> קצר מעט ועמר, כדי לגלגל עיסה לעשות חררה קטנה ע״ג גחלים. פ״א יש שקוצרים התבואה ומגדישים אותה במקום אחד עד שתתאסף. ואז נושאים אותה למקום שדשים התבואה, ומקום הדישה נקרא גורן, ומה שמגדישים על גבי קרקע נקרא כובעות, כדמות כובע שמשימין בראש, ומה שמגדישים בחפירה בארץ נקרא כומסאות, לשון כמוס עמדי, ומה שמגדישים בעגולה כדמות אבן הרחים נקרא חררה, ע״ש שהחררה עגולה:
+<b>ולעמרים.</b> עשה עמרים קטנים, וסופו לעשות משנים ושלשה עומר אחד:
+<b>אין לו שכחה.</b> כלומר מה ששכח בשדה בשעה שמוליך לא׳ מן המקומות הללו אינו שכחה דכתיב (שם כט) כי תקצור קצירך בשדך ושכחת עומר בשדה, מה קציר שאין אחריו קציר אף עמור שאין אחריו עמור, יצא אלו שיש אחריהן עמור:
+<b>ממנו ולגורן יש לו שכחה.</b> המוליך מאחת מהמקומות הללו לגורן ושכח עומר באחת מן המקומות הללו, הוי שכחה:
+<b>המעמר לגדיש.</b> ורוצה שישארו באותו מקום ושם ידוש אותם, יש לו שכחה:
+<b>ממנו ולגורן.</b> ואם נמלך עליהם אח״כ ומוליכם למקום אחר לדוש אותם, אין לו שכחה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>בית שמאי אומרים הבקר לעניים.</b> מי שהפקיר לעניים ולא לעשירים דין הפקר יש לו, ופטור מן המעשר, דכתיב בלקט ופאה (ויקרא י״ט:י׳) לעני ולגר תעזוב אותם, מה תלמוד לומר תעזוב אותם, למד על עזיבה אחרת דהיינו הפקר, שהיא כזו, מה זו לעניים ולא לעשירים אף מה שנאמר במקום אחר לעניים ולא לעשירים:
+<b>אף לעשירים כשמטה.</b> דכתיב (שמות כה) והשביעית תשמטנה ונטשתה, מה ת״ל ונטשתה, למד על נטישה אחרת דהיינו הפקר, שהיא כשביעית, מה שביעית לעניים ולעשירים אף הפקר לעניים ולעשירים:
+
+Mishnah 2
+
+<b>לגפה.</b> גדר אבנים סדורות זו על זו בלא טיט:
+<b>ולכלים.</b> כלי המחרישה:
+<b>בית שמאי אומרים אינו שכחה.</b> פלוגתייהו דב״ש וב״ה בעומר שהחזיק בו להוליכו לעיר ונתנו בצד הגפה או בצד הגדיש ושכחו שם, שבית שמאי אומרים אינו שכחה שהרי זכה בו:
+<b>ובית הלל אומרים שכחה.</b> והא דתנן לקמן במתניתין העומר שהחזיק בו להוליכו לעיר ושכחו מודים בית הלל לב״ש שאינו שכחה, זהו כשלא הניחו אצל הגפה או אצל הגדיש. פירוש אחר בש״א אינו שכחה אפילו בעומר שלא החזיק בו כלל לא הוי שכחה, דהואיל והניחו אצל דבר המסויים עתיד לזכרו, ובה״א שכחה כל זמן שלא החזיק בו. ומודים ב״ה שאם החזיק בו ואח״כ שכחו שאינו שכחה, כדאמרינן בסמוך:
+
+Mishnah 3
+
+<b>ראשי שורות העומר שכנגדו מוכיח.</b> לקמן בסמוך מפרש לה:
+
+Mishnah 4
+
+<b>שנים שהתחילו מאמצע שורה.</b> של עמרים, זה הפך פניו לצפון וזה הפך פניו לדרום:
+<b>ושכחו לפניהם.</b> לאחר שהתחילו לעמר דלגו עומר ושכחוהו, הוי שכחה, דקרינן ביה לא תשוב לקחתו (דברים כ״ד:י״ט):
+<b>ולאחריהם אינו שכחה.</b> אם כשהפכו פניהם זה לצפון וזה לדרום והתחילו לעמר נשאר עומר אחד ביניהם ושכחוהו, אינו שכחה. לפי ששניהם סמכו זה על זה ומתוך כך נשכח:
+<b>יחיד שהתחיל מראש השורה.</b> השתא מפרש להא דתנן לעיל ראשי שורות העומר שכנגדו מוכיח. כגון שיש כאן עשר שורות של עשר עשר עמרין מסודרין בשורות מצפון לדרום, והתחיל לעמר בראש שורה אחת ושכח עומר אחד לאחריו, הוי שכחה, כיון שעבר ממנו ועמר עומר הסמוך לו קרינן ביה לא תשוב לקחתו, אבל אם שכח עומר אחד או שנים בסוף השורה, דהיינו לפניו, והניחם וחזר והתחיל לעמר מתחלת שורה שניה, לא הוי שכחה, דלא קרינן ביה לא תשוב, שאני אומר דעתו לעשות שורה אחרת מאותם שהניח ממזרח למערב. והיינו דתנן העומר שכנגדו מוכיח, שהעומרים [של] שורות אחרות מוכיחים על אלו שהניח שלא שכחן שראויין להתחשב עמהן בשורה אחרת:
+
+Mishnah 5
+
+<b>הוצני פשתן.</b> כמו שנעקר הפשתן מן השדה נקרא הוצני, שעומד כמו הוצין:
+<b>שני גרגרים.</b> ענבים:
+<b>אלו כדברי ב״ה.</b> וטעמייהו משום דכתיב (ויקרא י״ט:י׳) לעני ולגר תעזוב אותם, חד לעני וחד לגר, הרי שנים. ובית שמאי אמרי שלשה לעניים וארבעה לבעל הבית. דכתיב (דברים כ״ד:י״ט) לגר ליתום ולאלמנה יהיה, הרי שלשה לעניים:
+
+Mishnah 6
+
+<b>העומר שיש בו סאתים אינו שכחה.</b> דכתיב (שם) לא תשוב לקחתו, עומר שאתה יכול להגביהו כולו כאחת ולשאת אותו על כתפו, יצא זה של סאתים שאי אתה יכול להגביה כולו כאחת:
+<b>אמרו לו יפה כחו.</b> כדאמרינן שתים שכחה שלש אינן שכחה:
+<b>לא אם אמרת בעומר אחד שהוא כגדיש.</b> דין הוא שעומר אחד שיש בו סאתים לא יהיה שכחה, מפני שהוא כגדיש ואין שייך שכחה בגדיש:
+<b>תאמר בשני עמרים.</b> שהם כמו שאר עמרים קטנים:
+<b>ככריכות.</b> כאגודות קטנות:
+
+Mishnah 7
+
+<b>קמה שיש בה סאתים ושכחה אינו שכחה.</b> דילפינן שכחת קמה משכחת עומר, מה עומר שיש בו סאתים אינו שכחה אף קמה שיש בה סאתים אינה שכחה ושכחת קמה ילפינן לה מקרא דכתיב (שם) ושכחת עומר בשדה, לרבות שכחת קמה:
+<b>טופח.</b> מין קטנית דק מאד, וקורין לו בערבי גילבא״ן. ובקמה של שעורים איירי שנשתדפו ונעשו דקות כטופח, ואפ״ה רואים אותם כאילו הן גסים כשאר שעורים, ואם כשנחשוב אותן גסים כשאר שעורים יהיה בהן סאתים אע״פ שעכשיו שהם שדופות אין בהם סאתים, לא הוי שכחה. ואין לפרש דשל טופח ממש יחשבו כאילו הם כשעורים הגסים, אלא בשעורים שנשתדפו ונעשו כטופח, דהכי אמרינן בירושלמי רואים את השדופות כאילו הן מלאות:
+<b>ענוה של שעורים.</b> ענוה בוי״ו כמו ענבה בבי״ת כלומר גרגיר שעורים:
+
+Mishnah 8
+
+<b>הקמה מצלת את העומר.</b> קמה שלא שכחה שהיתה בצד עומר ששכחו, מצלת על העומר, דלא הוי שכחה דכתיב (שם) כי תקצור ושכחת עומר, עומר שסביבותיו קציר הוי שכחה, ולא עומר שסביבותיו קמה:
+<b>ואת הקמה.</b> אם שכח קמה והיו ראשי שבלים שלה מחוברים לקמה אחרת שלא שכחה, זאת הקמה שלא שכחה מצלת על הקמה השכוחה המחוברת אליה, ולא הויא שכחה:
+<b>העומר אינו מציל.</b> אם היה עומר שכוח או קמה שכוחה בצד עומר שאינו שכוח, אין העומר שאינו שכוח מציל לא על העומר ולא על הקמה השכוחים:
+
+Mishnah 9
+
+<b>עקורה.</b> תלושה, ושאינה עקורה מחוברת לקרקע, אינן מצטרפין לסאתים ונימא דלא הוו שכחה, אלא אם שכחן הוו שכחה. ודוקא בשכח שניהם דאם שכח עקורה ולא שכח שאינה עקורה היתה שאינה עקורה מצלת על העקורה שאצלה:
+<b>וכן באילן.</b> סאה פירות תלושין אצל סאה מחוברין אין מצטרפין, והוו שכחה:
+<b>והשום והבצלים.</b> סאה קמה של שום וסאה קמה של בצלים אין מצטרפין לסאתים קמה. אי נמי סאה שום עקור וסאה שום שאינו עקור, וכן סאה בצלים עקורים וסאה בצלים שאינן עקורין אין מצטרפין:
+<b>אם באת.</b> כגון שיש לקט בין סאה לסאה, וכן בכרם יש פרט בין סאה לסאה. אבל בפירות האילן לא משכחת רשות עני באמצע, דאין לקט ופרט באילן. ואין הלכה כרבי יוסי:
+
+Mishnah 10
+
+<b>שנתנה לשחת.</b> לקצור בעודה לחה להאכיל לבהמה:
+<b>לאלומה.</b> לקצור כדי לאסור בה עומרים אחרים, כמו מאלמים אלומים (בראשית לז):
+<b>אגודי השום.</b> שומין שלקטן כדי לאגוד בהן שומים אחרים:
+<b>ואגודות השום והבצלים.</b> אם שכחן אינן שכחה, דדרך שומין ובצלים שעושים מהן אגודות קטנות וחוזרים ואוגדים בחמש או שש מאלו הקטנות לאגודה אחת, ועל אותן הקטנות קאמר דלא הוו שכחה. משום דהוי כמעמר למקום שאינו גמר מלאכה, דאמרינן לעיל בסוף פרק גדיש דלא הוי שכחה:
+<b>הלוף.</b> רמב״ם אמר שהוא מין ממיני הבצלים:
+<b>רבי יהודה אומר אין להם שכחה.</b> לכל הטמונים, דכתיב שדך מה שדה בגלוי אף כל בגלוי, פרט לטמון:
+<b>וחכמים אומרים יש להם שכחה.</b> כתיב שדך דמשמע גלוי וכתיב קצירך דמשמע נמי גלוי, הוי מיעוט אחר מיעוט ואין מיעוט אחר מיעוט אלא לרבות ומרבינן את הטמון. ופירוש טמון דבר שהנאכל ממנו הוא טמון תחת הקרקע, כמו הצנון והבצל והשום והלפת וכיוצא בהן. ואין הלכה כר׳ יהודה:
+
+Mishnah 11
+
+<b>הקוצר בלילה והמעמר.</b> בלילה:
+<b>והסומא.</b> בין ביום בין בלילה:
+<b>אם היה מתכוין ליטול הגס הגס.</b> כיון דמתכוין ליטול הגסין אפילו דקין אין להם שכחה:
+<b>על מנת מה שאני שוכח אני נוטל יש לו שכחה.</b> דמתנה על מה שכתוב בתורה ותנאו בטל:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כל זית.</b> כזית הנטופה בשעתו. על שם שהוא נוטף שמן קראו לו נטופה, אע״פ שאינו נוטף בכל שנה הואיל והעלו לו שם זה על שהוא נוטף בשעתו, אם שכחו אינו שכחה דכתיב (דברים כ״ד:י״ט) ושכחת עומר בשדה, עומר שאתה שוכחו לעולם יצא זה שאתה זוכרו לאחר זמן:
+<b>שופכני.</b> שזיתיו שופכים שמן הרבה:
+<b>בישני.</b> שהוא מבייש כל שאר אילנות מרוב השמן שיוצא ממנו יותר מחביריו:
+<b>שהוא עושה הרבה.</b> זיתים מרובים:
+<b>שנים שכחה.</b> סתם מתניתין כבית הלל דאמרי לעיל שנים לעניים:
+<b>רבי יוסי אומר אין שכחה לזיתים.</b> לא אמר רבי יוסי אלא בזמן שבא אדרינוס קיסר והחריב את כל הארץ ולא היו זיתים מצויין, אבל בזמן שזיתים מצויין מודה רבי יוסי דיש שכחה לזיתים. וכן מי שהיו כל זיתיו נטופה או שופכני או בישני יש להם שכחה:
+
+Mishnah 2
+
+<b>שלש שורות של שני מלבנים.</b> שלש שורות של אילני זיתים ובין שורה ראשונה לשניה ערוגה מרובעת כדמות מלבנות התבואה שבין הזיתים דתנן לעיל בריש פרק ג׳, וכן בין שורה שניה לשלישית ושכח אילן אמצעי שבשורה האמצעית, אינה שכחה שהאילנות שסביביו הסתירוהו, ודמי לחפוהו בקש או עמדו עניים כנגדו דתנן לעיל דאינו שכחה:
+<b>במה דברים אמורים.</b> אמתניתין דלעיל קמהדר דתנן בזית הנטופה בשעתו ושכחו אינו שכחה. במה דברים אמורים בזמן שלא התחיל בו אבל התחיל בו ושכחו הרי זו שכחה עד שיהיה בו סאתים:
+<b>כל זמן שיש לו תחתיו יש לו בראשו.</b> אם נזכר בעל הזיתים מן הזיתים ששכח באילן בעוד שיש לו זיתים תחתיו יכול לחזור וללקטן, ולא חשיבא שכחה מה ששכח בראש האילן אלא לאחר שלא נשארו לו זיתים תחת האילן:
+<b>רבי מאיר אומר משתלך המחבא.</b> כלומר משבדק המלקט בכל מחבואי הזיתים, אז הוי הנשאר לעניים כשאין לבעל האילן זיתים תחתיו, אבל כל זמן שלא בדק המלקט בכל מחבואי הזיתים אף על פי שאין זיתים תחתיו יכול לחזור וללקט. ואין הלכה כרבי מאיר:  
+
+Mishnah 3
+
+<b>איזהו פרט.</b> האמור בתורה (ויקרא י״ט:י׳) ופרט כרמך לא תלקט:
+<b>עקץ.</b> חתך:
+<b>הוסבך בעלים.</b> נקשר ונאחז בעלים ועל ידי כך נפל ונפרט:
+<b>הרי הוא של בעל הבית.</b> שלא נפרט דרך בצירה:
+<b>המניח כלכלה בשעה שהוא בוצר.</b> נותן סל תחת הענבים שיפול הפרט לתוכו:
+<b>הרי זה גוזל את העניים.</b> דפרט בנשירתו זכו בו עניים קודם שיגיע לארץ:
+<b>אל תסג גבול עולים.</b> מפורש לעיל בפרק ה׳:
+
+Mishnah 4
+
+<b>איזו היא עוללת.</b> האמורה בתורה (שם) וכרמך לא תעולל:
+<b>כתף.</b> השרביט האמצעי של האשכול מחוברים בו אשכולות קטנות הרבה, וכשהן שוכבים זה על זה כמשאוי שעל כתפו של אדם הוא נקרא כתף, וכשהן מפוזרים בשרביט אחד לכאן ואחד לכאן אין כאן כתף:
+<b>נטף.</b> הן גרגרים של ענבים המחוברים בסוף השרביט שרגילים להיות תלוים שם ענבים הרבה, ועל שם שענביו נוטפות למטה נקרא נטף, ובלשון מקרא קורא לאשכול שאין לו לא כתף ולא נטף עולל, לפי שהוא לפני שאר האשכולות כעולל לפני האיש:
+<b>אם ספק.</b> שנראים האשכולות הקטנות התלויות בשרביט כאילו שוכבות זו על זו ואין שוכבות יפה, דהשתא הוי ספק אם יש לה כתף אם לאו:
+<b>שבארכובה.</b> יחור של זמורה שתלויין בה אשכולות הרבה והבוצר קוצצה, והיא נקראת ארכובה ופעמים שיש בה עוללות עם האשכלות:
+<b>נקרצת.</b> נקצצת ונחתכת. ודוגמתו שנינו ביומא קרצו ומירק אחר שחיטה על ידו. ובמקרא, (ירמיהו מ״ו:כ׳) קרץ מצפון בא:
+<b>גרגר יחידי.</b> כגון אשכול שאין לו אשכולות קטנות שוכבות זו על זו אלא הגרגרים מחוברים בשרביט עצמו:
+<b>רבי יהודה אומר אשכול.</b> דכתיב (ישעיהו י״ז:ו׳) ונשאר בו עוללות כנוקף זית שנים שלשה גרגרים. שנים שלשה גרגרים עוללות, יותר מכאן אשכול:
+<b>וחכמים אומרים עוללת.</b> דלא חשיבי הגרגרים השוכבים זה על זה להקרא כתף. והלכה כחכמים:
+
+Mishnah 5
+
+<b>המדל בגפנים.</b> כשהגפנים תכופים זה אחר זה עוקר מאותם שבינתים והאחרים מתוקנים בכך:
+<b>כך הוא מדל בשל עניים.</b> אע״פ שיש בהם פאה או עוללות של עניים כך מדל בשלהם כמו בשלו, קסבר עניים דין שותף יש להם וכשם ששותף כמו שהוא מדל בשלו כך מדל בשל חבירו אף עניים כן:
+<b>רבי מאיר אומר בשלו הוא רשאי.</b> קסבר עניים דין קונה יש להם בחלקם, וכשם שהמוכר לחבירו י׳ אשכולות אסור ליגע בהן אף בשל עניים כן. והלכה כרבי יהודה:  
+
+Mishnah 6
+
+<b>כרם רבעי.</b> הנוטע כל עץ מאכל, בשנה הרביעית מעלה הפירות לירושלים ואוכלם שם בקדושת מעשר שני, או פודה אותם ומעלה הדמים לירושלים דכתיב (ויקרא י״ט:כ״ד) ובשנה הרביעית יהיה כל פריו קדש הילולים, ודרשינן הלולים כמו חלולים, אמר רחמנא אחליה והדר אכליה:
+<b>בית שמאי אומרים אין לו חומש.</b> אף על פי שטעון פדיון כמעשר שני אין הבעלים מוסיפים את החומש דלא כתבה תורה בו חומש:
+<b>ואין לו ביעור.</b> אינו חייב לבערו מן הבית בערב פסח של רביעית ושל שביעית כשמבער המעשרות כדכתיב (דברים כ״ו:י״ג) בערתי הקדש מן הבית:
+<b>ובית הלל אומרים יש לו.</b> חומש ויש לו ביעור. בית הלל ילפי קדש קדש ממעשר, מה מעשר יש לו חומש ויש לו ביעור אף כרם רבעי יש לו חומש ויש לו ביעור, ובית שמאי לא ילפי קדש קדש ממעשר:
+<b>יש לו פרט ויש לו עוללות.</b> דכחולין חשבי ליה:
+<b>והעניים פודין לעצמן.</b> מן הפרט והעוללות שלקטו, ואוכלים אותן במקומן ומעלין הדמים לירושלים:
+<b>ובית הלל אומרים כולו לגת.</b> משום דילפי ממעשר וסברי להו מעשר שני ממון גבוה הוא הלכך אין לעניים חלק בו, ודורכים העוללות עם שאר היין והבעלים מעלים הכל לירושלים:  
+
+Mishnah 7
+
+<b>שכולו עוללות.</b> שאין בכל הכרם אשכול שיש לו כתף ונטף:
+<b>אם אין בציר.</b> וכמה שיעור בציר שלשה אשכולות שעושים רביעית:
+<b>אמר לו רבי עקיבא וכרמך לא תעולל אפילו כולו עוללות.</b> ורבי אליעזר אמר דלא תימא הואיל ואין לעניים בעוללות קודם לבציר יזכה בהם בעל הבית, לכך נאמר וכרמך לא תעולל:
+
+Mishnah 8
+
+<b>משנודעו העוללות.</b> שניכר מה הוא עוללת ומה הוא אשכול:
+<b>העוללות לעניים.</b> שאין אדם מקדיש דבר שאינו שלו:
+<b>יתנו שכר גדולן להקדש.</b> מה שמשביחין כל שעה בתוך קרקע של הקדש. והלכה כרבי יוסי:
+<b>בעריס.</b> כרם שהגפנים שלה מודלות על גבי כלונסות ועצים, לשון אף ערשנו רעננה (ש״ה א):
+<b>כל שאינו יכול לפשוט.</b> כלומר לאחר שעבר מעליה, אם במקום שנזכר אינו יכול לפשוט ידו וליטול קרינא ביה לא תשוב לקחתו (דברים כד):
+<b>אבל רוגליות.</b> הגפנים העומדים על גבי קרקע שדורכים עליהם ברגל:
+<b>משיעבור ממנה.</b> הוי שכחה דכל גפן וגפן מן הרוגליות חשיבא כאומן בפני עצמו, ואסור לשוב מאומן לאומן:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>מאימתי הנמושות.</b> אית דמפרשי זקנים ההולכים על משענתם. ואית דמפרשי לקוטי בתר לקוטי. שמאחר שילכו בשדה לוקטים אחר לוקטים או הזקנים הללו שמאחרים ללכת ללקט אחר הכל כבר נתיאשו העניים מאותה שדה, וכל הנמצא בה אחר כך הוא הפקר לכל, בין לעניים בין לעשירים:
+<b>רביעה שניה.</b> המטר נקרא רביעה מפני שהוא רובע את הארץ ומולידה ומצמיחה כזכר הרובע את הנקבה והיא מתעברת ממנו, לשון בהמתך לא תרביע (ויקרא י״ט:י״ט). פירוש אחר רביעה על שם שהמטר משכיב העפר ומרביצו, תרגום רובץ רביע. וזמן רביעה שניה בשנה בינונית הוא בכ״ג במרחשון:
+<b>שאינן מוסקין.</b> מסיקה בזיתים כמו קוצר בתבואה, בוצר בענבים, אורה בתאנים, גודר בתמרים, כך מוסק בזיתים:
+<b>ולא יהא מביא בארבעה איסרות.</b> דהיינו שני פונדיונים, שהפונדיון שני איסרין, ותנן אין פוחתין לעני העובר ממקום למקום מככר בפונדיון, דהיינו מזון שתי סעודות, וכיון שאינו מביא זיתים שוה ארבעה איסרות, דהיינו מזון שתי סעודות לו ושתי סעודות לאשתו, אף הוא אינו יוצא ללקוט. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>נאמנים.</b> העניים לומר חטים הללו של לקט שכחה ופאה הן, ופטורים מן המעשר:
+<b>בשעתן.</b> בשעת הקציר:
+<b>בכל שנתו.</b> בשנה שלישית ובשנה ששית, שמעשר עני נוהג בהן:
+<b>ובן לוי נאמן לעולם.</b> דמעשר ראשון נוהג בכל שנה, וכיון דאמר של מעשר ראשון הם לא חיישינן שמא לא הפריש מהן תרומת מעשר, דכי היכי דלא נחשדו ישראל על תרומה גדולה כך לא נחשד בן לוי על תרומת מעשר:
+<b>אלא על דבר שבני אדם נוהגין כן.</b> נוהגים לתת להם כן ולא על דבר שאין רגילים לתת להם כיוצא בו, ולקמן מפרש ואזיל:
+
+Mishnah 3
+
+<b>נאמנים על החטים.</b> לומר של מעשר עני הם שניתן לי, אבל אין נאמנים לומר קמח ופת זה של מעשר עני, שניתן לי קמח ופת, דאין דרך לחלק מעשר עני קמח ופת:
+<b>שעורה של אורז.</b> אית דמפרשי שבולת של אורז, שלא היה דרכם לחלק אורז של מעשר עני אלא בשבולים. ואית דמפרשי שעורה של אורז קודם שנכתש במכתש והוסרה קליפתו [שעורה קורא] לו, ולאחר דישה בעודו בקליפתו דרך לחלקו לעניים:
+<b>גריסין.</b> שטחנן בריחים של גרוסות:
+<b>נאמנים על השמן.</b> שדרך לחלק מעשר עני בשמן:
+<b>ואין נאמנים לומר של זיתי נקוף הוא.</b> זיתי נקוף ממתנות עניים הן, שחובטים ומנקפים בזית להשיר הזיתים שנשארו מן המסיקה. ונקוף לשון כנוקף זית. ואין העני נאמן לומר שמן זה הוצאתי מזיתי נקוף ופטור מן המעשר, לפי שאין רגילין לעשות שמן מזיתי נקוף. אבל עני האומר קמח זה או פת זו מלקט שכחה ופאה שלקטתי וטחנתי קמח ואפיתי לחם, נאמן שדרך העני לעשות לחם מלקט שכחה ופאה:
+
+Mishnah 4
+
+<b>נאמנים.</b> העניים על הירק חי לומר של מעשר עני הוא, דירק חייב במעשר מדרבנן:
+<b>דבר מועט.</b> נאמנים אף על המבושל, דפעמים שבעה״ב שכח מלעשר ומעשר מן המבושל מתוך הקדרה:
+<b>מלפסו.</b> הקדרה או הפרור שמבשל בה:
+
+Mishnah 5
+
+<b>אין פוחתין לעניים בגורן.</b> כשמחלקין מעשר עני בגורן אין נותנין לכל עני ועני פחות משיעור זה דכתיב (דברים כ״ו:י״ב) ואכלו בשעריך ושבעו תן לו כדי שבעו:
+<b>דבלה.</b> תאנים יבישים לאחר שנדרסים בעגול קרויין דבלה. ושוב אין נמכרים במדה אלא במשקל, להכי תני מנה דבלה, ומנה הוא משקל מאה דינרים והדינר משקל ששה מעים ומשקל המעה ט״ז גרגרי שעורה:
+<b>פרס.</b> חצי מנה, ובכל המדות האמורות במתניתין הלכה כת״ק והלכה כאבא שאול. ולא נאמרו דברים הללו אלא למחלק מעשר עני בגורן, אבל המחלק מעשר עני בתוך ביתו מחלק כפי רצונו ולא נתנו בו חכמים שיעור:
+
+Mishnah 6
+
+<b>מדה זו.</b> דאין פוחתין לעני אמורה בכהנים לוים וישראלים, כל אחד מהם שמחלק מעשר עני בגורן לא יפחות מזה השיעור:
+<b>היה מציל.</b> שאין רוצה לחלק לעניים שבאו כל מעשר עני שבידו, ורוצה להציל ממנו לקרוביו העניים:
+<b>נוטל מחצה.</b> ומצניע לצורך קרוביו:
+<b>ונותן מחצה.</b> לעניים שבאו. ואם לאחר שנטל מחצה והצניע לצורך קרוביו היה לו דבר מועט, כלומר שלא נשאר לו כדי לתת לכל אחד מן העניים שבאו כשיעור הקצוב לעיל במתניתין, נותן לפניהם מה שנשאר בידו והן מחלקים ביניהם:
+
+Mishnah 7
+
+<b>מככר בפונדיון.</b> ככר הנמכר בפונדיון כשהחטים נמכרים ארבע סאים לסלע. וארבע סאין הן כ״ד קבין, שכל סאה היא ששה קבין והסלע הוא ד׳ דינרים וכל דינר ששה מעין נמצא הסלע כ״ד מעין נמצאו כ״ד קבין לכ״ד מעין, קב לכל מעה, והמעה שני פונדיונים, הרי הככר הנמכר בפונדיון הוא חצי קב. אבל מפני שהחנוני רוצה להשתכר ליציאת האפייה והטחינה אי אפשר שימכר הככר שהוא חצי קב בפונדיון כפי הערך שמוכרים התבואה בשוק ארבע סאים בסלע לפיכך לא יהיה הככר הנמכר בפונדיון אלא רובע הקב בלבד. וכשמחלקים תבואה לעני בגורן ועליו לטחון ולאפות אין פוחתין מחצי קב, אבל כשנותנים לו ככר אפוי לא יהיה אלא רובע הקב שהם ששה ביצים. והכי מפורש בפרק כיצד משתתפין בעירובין (פ״ב):
+<b>פרנסת לינה.</b> מטה וכרים וכסתות:
+<b>מזון שלש סעודות.</b> שחייב אדם לאכול בשבת שלש סעודות:
+<b>לא יטול מן התמחוי.</b> לפי שהתמחוי מתחלק בכל יום, שהגבאים מחזירים על פתחי בעלי בתים בכל יום ולוקחים מהם תבשיל לצורך העניים, והכלי שמשימים בו את התבשיל נקרא תמחוי:
+<b>לא יטול מן הקופה.</b> לפי שהקופה מתחלקת מערב שבת לע״ש:
+<b>נגבית בשנים.</b> לפי שממשכנים על הצדקה, ואין עושים שררה על הצבור פחות משנים:
+<b>ומתחלקת בשלשה.</b> לפי שהיא כדיני ממונות ודיני ממונות בשלשה:
+
+Mishnah 8
+
+<b>מאתים זוז.</b> קים להו לרבנן שאלו מספיקים לשנה אחת לכסות ולמזונות:
+<b>או לכתובת אשתו.</b> ואפילו היא יושבת תחתיו:
+<b>ואת כלי תשמישו.</b> כלים יפים שמשתמש בהם בשבתות וברגלים. והני מילי כשבא ליטול לקט שכחה ופאה ואינו נוטל מקופה של צדקה שמתפרנס בצנעה ואינו נוטל ממה שביד גבאי, אבל אם נוטל מקופה של צדקה אז אין מניחין אותו ליטול אפילו לקט שכחה ופאה עד שימכור כלי תשמישו:
+
+Mishnah 9
+
+<b>מי שיש לו חמשים זוז וכו׳</b> דחמשין דעבדין טבין כמאתים דלא עבדין:
+<b>וכל מי שצריך ליטול ואינו נוטל וכו׳</b> כגון שדוחק עצמו במלאכה ומסתפק במעשה ידיו כדי שלא יתפרנס מאחרים. אבל אם אין מעשה ידיו מספיקין לו ומסגף עצמו בחיי צער קרובין למיתה על זה אמרו כל הצריך ליטול ואינו נוטל הרי זה שופך דמים ואסור לרחם עליו על נפשיה לא חייס כל שכן על אחרים:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Peah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Peah/Hebrew/merged.txt
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+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Peah/Hebrew/merged.txt	
@@ -0,0 +1,530 @@
+Bartenura on Mishnah Peah
+ברטנורא על משנה פאה
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Peah
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה פאה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>אלו דברים שאין להם שיעור.</b> מדאורייתא, אבל מדרבנן יש להם שיעור, דהא תנן בסיפא אין פוחתין לפאה מששים:
+<b>הפאה.</b> שאדם חייב להניח בסוף שדהו לעניים, כדכתיב (ויקרא כ״ג:כ״ב) לא תכלה פאת שדך בקצרך:
+<b>והבכורים.</b> דכתיב (שמות כ״ג:י״ט) ראשית בכורי אדמתך תביא בית ה׳ אלהיך, ולא נתנה תורה בהם שיעור:
+<b>והראיון.</b> שחייב אדם להראות בעזרה בשלש רגלים, דכתיב (שם) שלש פעמים בשנה יראה כל זכורך, וזאת הראיה אין לה שיעור דכל אימת דבעי עייל ומתחזי ונפיק. פירוש אחר עולת ראיה ושלמי חגיגה שחייב להביא כדכתיב (שם) ולא יראו פני ריקם, אין לה שיעור מדאורייתא דכתיב (דברים ט״ז:י״ז) איש כמתנת ידו, אלא שחכמים נתנו בה שיעור, העולה מעה כסף וחגיגה שתי כסף:
+<b>וגמילות חסדים.</b> דבגופו, כגון ביקור חולים ולקבור מתים וכיוצא בהן, אבל גמילות חסדים דבממונו, כגון פדיון שבוים ולהלביש ערומים ולהאכיל את הרעבים וכיוצא בהן יש להן שיעור, שיתן בכל פעם שתבא מצוה כזו לידו חמישית מן הריוח שבנכסיו, ותו לא מחייב, דהכי אמרינן המבזבז אל יבזבז יותר מחומש. הלכך מבעי ליה לאינש לאפרושי חמישית הריוח בכל עת כדי שיהא מצוי כל זמן שיבא גמילות חסד לידו שיקיימנו, ובהכי נפיק ידי חובתו:
+<b>ותלמוד תורה.</b> אין לה שיעור דכתיב (יהושע א׳:ח׳) והגית בו יומם ולילה:
+<b>ות״ת כנגד כולם.</b> שקול כנגד כולם:
+
+Mishnah 2
+
+<b>אין פוחתין לפאה מששים.</b> מדרבנן:
+<b>אע״פ שאמרו אין לפאה שיעור.</b> מדאורייתא כדאמרן:
+<b>הכל לפי גודל השדה.</b> אם שדהו גדולה ועניים מועטים נותן ומוסיף על ששים לפי גודל שדהו, ואם שדהו קטנה ועניים מרובים מוסיף על ששים לפי רוב העניים:
+<b>ולפי הענוה.</b> אית דגרסי ענוה בוי״ו, כלומר לפי רוב ענותו ירבה לעניים, לשון וענותך תרבני (תהילים י״ח:ל״ו). ורמב״ם פירש לשון עניה כלומר מה שתענה הארץ. ואית דגרסי ענבה בבי״ת, ופירשו גודל הגרגרים וקטנן, שאם היו השבלים של שדה במקום אחד מלאות וטובות ובמקום אחר צנומות דקות לא יניח הפאה כולה מן הרעות אלא ישער ששים לרע וליפה:
+
+Mishnah 3
+
+<b>מתחלת השדה ומאמצעה.</b> ואין צריך להניח פאה בסוף שדה, דכתיב (ויקרא י״ט:ט׳) לא תכלה פאת שדך לקצור, אמרה תורה תן פאה ואף על פי שיש לך עדיין קמה לקצור:
+<b>ובלבד שיתן בסוף כשיעור.</b> אע״ג דרבי קרא בתחלה ובאמצע שיש תורת פאה למה שנתן, מכל מקום לא מפטר אלא אם כן נותן בסוף השדה תשלום שיעור אחד מששים עם מה שנתן באמצע ובתחלה כן מוכח בירושלמי. ורמב״ם פירש ובלבד שיתן בסוף כשיעור פאה הצריכה לכל השדה, שצריך שיניח בסוף השדה אחד מששים חוץ ממה שהניח בתחלה ובאמצע:
+<b>אם שייר קלח אחד.</b> בסוף השדה והניח אותו לפאה סומך עליו, וכל מה שהניח באמצע ובתחילה תורת פאה עליה:
+<b>ואם לאו.</b> שלא הניח אפילו קלח אחד בסוף השדה לפאה, הרי מה שהניח באמצע ובתחילה אינה חשובה פאה אלא דין הפקר יש לה. ופליג אדרבי שמעון דאמר דמכל מקום היא חשובה פאה אלא דלא מפטר בעל השדה בהכי. והלכה כרבי שמעון:
+
+Mishnah 4
+
+<b>כל דבר שהוא אוכל.</b> למעוטי ספיחי סטיס, שאע״פ שהן אוכל על ידי הדחק לאו אוכל מקרו ואין חייבין בפאה, דכתיב (ויקרא יט) ובקצרכם, ואין קצירה אלא בדבר הראוי לאכילה:
+<b>ונשמר.</b> למעוטי הפקר שאין לו שומרים שאינו חייב בפאה, דכתיב (שם) לעני ולגר תעזוב אותם, פרט להפקר שכבר נעזב:
+<b>וגידוליו מן הארץ.</b> למעוטי כמהין ופטריות, שאין להם שורש בארץ וגדוליהם מן האויר, שאין חייבין בפאה דכתיב (שם) קציר ארצכם:
+<b>ולקיטתו כאחד.</b> למעוטי תאנה וכיוצא בה, מן האילנות שנלקטים הפירות שמתבשלים בהם ראשון ראשון, דכתיב (שם) קציר משמע דבר הנקצר הרבה ביחד:
+<b>ומכניסו לקיום.</b> למעוטי ירק שאינו מתקיים אלא מתעפש מיד, דכתיב (שם כג) פאת שדך בקצרך ואין הירק נקצר:
+<b>והתבואה והקטניות.</b> תבואה מחמשת המינים, חטה ושעורה וכוסמת שבולת שועל ושיפון קטניות פולין ואפונים ועדשים ודומיהן:
+<b>בכלל הזה.</b> להתחייב בפאה כשישלמו בהם כל התנאים הללו:
+
+Mishnah 5
+
+<b>האוג.</b> אילן שהפרי שלו אדום, וקורין לו בלע״ז קורנ״י אולי״ס. ורמב״ם פירש שהוא צמח שמעבדים בו העורות וקורין לו בערבי סומא״ק, והאשכלות שלו ראויין לאכילה. ולאו דוקא אלו שמנה התנא חייבים בפאה ולא מיני אילנות אחרים, אלא אלו ודומיהן קאמר:
+
+Mishnah 6
+
+<b>לעולם הוא נותן משום פאה.</b> מי שלא הניח פאה בשדה במחובר חייב להפריש מן התלוש, והפאה שמפריש מן התלוש ונותן לעניים פטורה מן המעשרות:
+<b>עד שימרח.</b> שיעשה כרי וצבור של תבואה, אבל אם בא להפריש פאה אחר המירוח צריך שיפריש התרומה והמעשרות תחלה ואחר כך יטול הפאה, שאין פטור מן המעשרות אלא הפאה שנטלה קודם המרוח:
+<b>ונותן משום הפקר ופטור מן המעשרות.</b> (משום הפקר) המפקיר תבואתו ובא אחר וזכה בה, אין הזוכה בה חייב במעשרות דכתיב (דברים י״ד:כ״ט) ובא הלוי כי אין לו חלק ונחלה עמך יצא הפקר שידך וידו שוין, אבל המפקיר תבואתו לאחר המרוח אין ההפקר ההוא פוטר מן המעשר:
+<b>ומאכיל לבהמה וכו׳</b> ואפילו הוא עצמו מותר לאכול אכילת עראי קודם מירוח, אבל הבהמה אוכלת אפילו אכילת קבע:
+<b>נוטל מן הגורן וזורע וכו׳</b> דמן התורה הזורע פטור מן המעשר אפילו לאחר מרוח דכתיב (שם) עשר תעשר ואכלת וזורע לא קרינן ביה ואכלת, מיהו מדרבנן חייב. סבירא ליה לר׳ עקיבא דקודם מרוח פטור מן המעשר אפילו מדרבנן. ואין הלכה כר׳ עקיבא:
+<b>שלקחו את הגורן.</b> שקנו תבואה מן הגורן, וקנסו חכמים שיהיו חייבים להפריש תרומות ומעשרות ולתת אותם לכהנים ולוים אחרים כדי שלא יהיו קופצים לקנות תבואה או יין לגתות ולגרנות. ואם קנו קודם מרוח, שעדיין לא הוקבעה תבואה זו למעשר, המעשרות שלהם:
+<b>המקדיש ופודה.</b> המקדיש גרנו ופדאו מיד הגזבר, והוא גדיש או קמה שלא הוקבע למעשר כשהיה ביד ההקדש, חייב הפודה להוציא ממנו המעשרות. אבל אם נתמרח הגורן ביד הגזבר הואיל ובשעה שהיה ראוי שיוקבע למעשר דהיינו בזמן המרוח היתה ביד הקדש, אין הפודה חייב להוציא ממנו מעשרות שההקדש פטור מן המעשרות:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אלו מפסיקין.</b> בין שדה לשדה ויהיו נחשבים כשתי שדות, לענין שאם הניח פאה באחת מהן על חברתה לא עלתה לו לפאה, דכתיב (ויקרא י״ט:ט׳) פאת שדך שלא יניח פאה משדה לחברתה:
+<b>הנחל.</b> נהר:
+<b>והשלולית.</b> אמת המים שמחלקת שלל לאגפיה שאמות אחרות של מים שותות ממנה:
+<b>ודרך היחיד.</b> ד׳ אמות:
+<b>ודרך הרבים.</b> שש עשרה אמה, ומשום סיפא נקט לה דבעי למתני סיפא שכל אלו אין מפסיקין באילן, וקמ״ל דאפילו דרך הרבים שהיא רחבה ט״ז אמה אינה מפסקת באילן:
+<b>שביל הרבים ושביל היחיד.</b> שביל זוטר טובא דשקיל כרעא ומנח כרעא. ואשמעינן דאפילו שביל דרבים אם הוא קבוע לימות החמה ולימות הגשמים, כלומר שמהלכין בו אפילו בזמן שהשדות זרועות בימות הגשמים מפסיק בין השדות הזרועות ואי לא לא מפסיק:
+<b>הבור.</b> שדה שאינה זרועה. והאדמה לא תשם (בראשית מ״ז:י״ט) מתרגמינן וארעא לא תבור:
+<b>והניר.</b> חרישה. כמו נירו לכם ניר (ירמיהו ד׳:ג׳):
+<b>וזרע אחר.</b> כגון ששתי השדות זרועים חטים וביניהם קרקע זרוע מין אחר. ושיעור רוחב הבור והניר וזרע אחר כדי שלשה תלמים של מענית המחרישה:
+<b>והקוצר לשחת מפסיק.</b> דקסבר כל לשחת לאו קצירה היא, דלא חשבינן לה אתחלתא דקצירה. שחת תבואה שלא הביאה שליש, וקוצרים אותה להאכיל לבהמות. ואין הלכה כרבי מאיר:  
+
+Mishnah 2
+
+<b>אמת המים שאינה יכולה להקצר כאחת.</b> שהיא רחבה כל כך עד שהעומד באמצע אינו יכול לקצור מכאן ומכאן:
+<b>ר׳ יהודה אומר מפסקת.</b> ופליג את״ק דאמר לעיל על שלולית דהיינו אמת המים דבכל ענין מפסיק, ור׳ יהודה סבר דאם יכולה להקצר כאחת אינה מפסקת. והלכה כר׳ יהודה:
+<b>וכל ההרים אשר במעדר יעדרון.</b> הר שחודו זקוף ואין בקר בכליו יכולין לעבור שם, ומפסיק בין שתי השדות:
+<b>הוא נותן פאה לכל.</b> כלומר נותן פאה אחת לכל שתי השדות ולא חשיב הפסק. הואיל והם נעדרים במעדר, כלומר שבני אדם חופרים אותו הר בכלי שחופרים בו את הקרקע, אין זה הפסק. שהרואה אומר אין זה קרקע בור אלא למחר חופרים אותו במעדר וזורעים אותו ושתי השדות הם אחת:
+
+Mishnah 3
+
+<b>הכל מפסיק לזרעים.</b> מפרש בגמרא בירושלמי דהכל לאתויי סלע שהיה עובר על פני כל השדה. אם צריך הוא לעקור את המחרישה מצד זה כדי לתת אותה לצד זה, מפסיק:
+<b>אלא גדר.</b> גבוה עשרה טפחים:
+<b>שער כותש.</b> ענפי האילן קרויין שער. ופירוש שער כותש, שהנופות של אילנות מתערבין זה עם זה למעלה מן הגדר כעלי זה התקוע במכתש:
+
+Mishnah 4
+
+<b>כל הרואים זה את זה.</b> כל זמן שהעומד אצל אחד מהאילנות יכול לראות האילן האחר, אע״פ שיש ביניהן גדר, אינו מפסיק, ולוקח פאה מאילן אחד על חבירו:
+<b>לזיתים שהיו להם בכל רוח.</b> פאה אחת היו נותנים על כל הזיתים שהיו להם לצד מזרחה של עיר, ופאה אחרת על כל הזיתים שהיו להם לצד מערבה, וכן לארבע רוחות:
+<b>שהיו להם בכל העיר.</b> אין נותנים כי אם פאה אחת לכולן, אע״פ שאין רואין זה את זה, ואין הלכה כרבי אליעזר בר׳ צדוק שאמר משמו, אבל הלכה כר״ג:
+
+Mishnah 5
+
+<b>שני מיני חטין.</b> כגון שחמתית ולבנה:
+
+Mishnah 6
+
+<b>הלבלר.</b> הסופר:
+<b>הזוגות.</b> הם כל אותן שנים שנים הנזכרים בפ״ק דמסכת אבות, שקבלו שנים מפי שנים [עד] מפי שמעון הצדיק:
+
+Mishnah 7
+
+<b>שדה שקצרוה כותים.</b> לעצמן. ולא שקצרוה פועלי כותים לישראל, דאז הוי כאילו קצרוה ישראל:
+<b>קרסמוה נמלים.</b> דרך הנמלה לחתוך קנה השבולת מלמטה. ולזה קורים קרסום, לשון יכרסמנה חזיר מיער (תהלים פ):
+<b>פטורה.</b> דכתיב גבי פאה ובקצרכם, עד שתהיו אתם הקוצרים:
+<b>שחובת הקציר בקמה.</b> כלומר חובת הפאה של זה הניחה בקמה. ונהי דאם כלה שדה, חזרה פאה לעומרים וחייב להפריש פאה מן העומרים, ה״מ היכא דכלה הוא אבל הכא הוא לא כלה: 
+
+Mishnah 8
+
+<b>הלוקח נותן פאה לכל.</b> שחובת הפאה ממה שקצר נשאר בזה החצי שקנה הלוקח, והוי כאילו לא מכר לו אלא מה שנשאר בשדה אחר שיוציא ממנה הפאה שראוי להוציא מאותה שדה. וכן הפודה מיד הגזבר מוציא מן החצי שפדה הפאה הראויה לשדה כולה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>מלבנות.</b> ערוגות מרובעות. ובשביל שעשויות כדפוסי הלבנות קרויין מלבנות:
+<b>שבין הזיתים.</b> וה״ה לכל שאר אילנות. ונקט זיתים לאשמועינן דאפילו זיתים שחייבים בפאה לא מפסקי לב״ה, וכ״ש שאר אילנות שאין חייבין בפאה דפשיטא דלא מפסקי:
+<b>ב״ש אומרים פאה מכל אחד ואחד.</b> מכל מלבן ומלבן, הואיל ועומדות הערוגות פסקי פסקי ואין מתערבין זו עם זו קסברי ב״ש דמפסקי זיתים. [אבל] היכא דראשי שורות מתערבים מזה לזה [מודו] דלא מפסקי. ובזמן שהאילנות מרוחקים זה מזה עד שבקרקע בית סאה שהוא נ׳ אמה על נ׳ אמה אין בו י׳ אילנות, מודים ב״ה שנותן פאה לכל מלבן ומלבן, דהואיל והאילנות מרוחקים נראין הדברים שלא בשביל האילנות נעשו המלבנות. ובזמן שהאילנות רצופים ויש עשר אילנות בפחות מבית סאה מודים בית שמאי שנותן פאה אחת על הכל, לא נחלקו אלא כשיש עשר אילנות בבית סאה:
+
+Mishnah 2
+
+<b>המנמר.</b> מלקט שדהו מקומות מקומות, דמחזי כמנומר, לשון ונמר חברבורותיו (ירמיהו י״ג:כ״ג), שקצר התבואה שנתבשלה ראשון ראשון בשדה:
+<b>ושייר קלחים לחים.</b> אותן שלא נתבשלו:
+<b>נותן פאה לכל אחד ואחד.</b> כשחוזר ללקט הקלחים לחים ששייר. דנמור מפסיק ולאו אתחלתא דקצירה חשיבא:
+<b>בזורע שבת.</b> ירק שקורין לו אניט״ו בלע״ז:
+<b>שהוא נותן פאה לכל אחת ואחת.</b> מפני שאין דרכן לזרוע מהן שדה אחת, לפיכך חשובין כל אותן ערוגות כאילו כל אחת מהן שדה אחת. ושבת וחרדל חייבים בפאה אף על פי שאין נותנין פאה לירק, משום דלזרע עבידי וכמיני זרעים חשיבי. והלכה כחכמים:
+
+Mishnah 3
+
+<b>המחליק בצלים.</b> אית דמפרשי ל׳ ואנכי איש חלק (בראשית כו), על שם שכשנתלשו נשאר המקום חלק. ואית דמפרשי המחליק כמו המחלק, שנוטל חלק מן הבצלים לחים למכרן בשוק וחלק אחר מניח יבשים לגורן לקיום:
+<b>נותן פאה לאלו לעצמן.</b> דכשני מיני חטים דמו:
+<b>וכן בכרם.</b> וכן המחליק בכרם דינו כמחליק בבצלים:
+<b>המדל נותן מן המשוייר על מה ששייר.</b> בזמן שהבצלים זרועים רצופים נוטל מהם אחד מבינתיים כדי שהנשארים יתגדלו בריוח ויעשו גסים. וזהו הנקרא מדל שדולה ושולף אותם ממקומם, ותנן איזהו מדל נוטל אחת ומניח שנים. ואותן שעוקר ליתן ריוח לנשארים אינם חייבין בפאה לפי שתקנת הנשארים היא, הילכך נותן פאה מן הנשאר לבד והנעקר פטור מכלום דלא חשיבא קצירה:
+<b>המחליק מאחת יד.</b> כלומר מענין אחד, או כולו לגורן או כולו לשוק. ורמב״ם פירש מאחת יד ממקום אחד, שהחלק שנוטל למכור בשוק אינו נוטל אותו מכאן ומכאן אלא כולו מצד אחד:
+
+Mishnah 4
+
+<b>האמהות של בצלים.</b> בצלים גדולים שמניחין אותן לגדל זרע, ומתוך שמשתהין בארץ לא חזו לאכילה אלא על ידי הדחק, ולכך פטר רבי יוסי. ואין הלכה כמותו:
+<b>מלבנות הבצלים שבין הירק.</b> סבר רבי יוסי דירק כזרע אחר דמי, שאין דרך בני אדם להיות מכניס בצלים בין הירק, ותנן לעיל בפרק שני דזרע אחר מפסיק. ואין הלכה כרבי יוסי:
+
+Mishnah 5
+
+<b>שלקחו את האילן.</b> מהנך אילנות דחשיב בפרק קמא שחייבים בפאה:
+<b>המוכר קלחי אילן.</b> שרשי צמחים שחייבין בפאה, ולא מכר לו הקרקע, נותן הלוקח פאה מכל אחד ואחד:
+<b>בזמן שלא שייר.</b> כלומר אם לא התחיל בעל השדה לקצור או ללקט פירות, אז הוא דחייב הלוקח ליתן פאה. אבל אם התחיל בעל השדה לקצור שדהו קודם שמכר את אלו, שנשאר מן השדה שלא נקצר או שלא נלקט, בעל השדה הוא הנותן פאה על הכל, דמכי אתחיל בקצירה או בלקיטת הפירות איחייב בפאה של כל השדה. ורבי יהודה לפרושי מלתיה דת״ק אתא וכן הלכה:
+
+Mishnah 6
+
+<b>קרקע בית רובע.</b> מקום שראוי לזרוע בו רובע הקב. ופירשו בו שהוא עשר אמות ומחצה על עשר אמות בקירוב:
+<b>העושה סאתים.</b> רבי יהושע לא אזיל בתר זריעה, אלא קרקע המוציאה סאתיים שהן י״ב קבין:
+<b>לקצור ולשנות.</b> דרך הקוצרים אוחז מלא כפו מן הקמה וקוצר, כדכתיב (תהלים קכט) שלא מלא כפו קוצר. ואם יש בקמה כדי למלאות כפו שני פעמים חייבת בפאה:
+<b>קרקע כל שהוא חייבת בפאה.</b> דס״ל פאת שדך כל שהוא משמע, ופליג אכולהו:
+<b>ובבכורים.</b> דכתיב בהו אדמתך. והני מילי בבכורי חטה ושעורה, אבל בבכורים של אילן אינו חייב אלא אם כן יש לו קרקע שש עשרה אמות סביב לאילן שהוא שיעור יניקתו:
+<b>ולכתוב עליה פרוזבול.</b> הלל תקן פרוזבול, כשראה שהיו נמנעים מלהלוות לעניים מפני השביעית שמשמטת החוב, תקן שיהא מוסר שטרותיו לבית דין, וכותב מוסר אני לכם פלוני ופלוני הדיינין כל חוב שיש לי שאגבנו כל זמן שארצה, ומשכתבו לו שטר זה שוב אין שביעית משמטת חובו. ודוקא כשיש קרקע כל דהוא ללוה דאז חשיב כאילו החוב גבוי כבר ביד בית דין ותו לא קרינא ביה לא יגוש, וחשבינן לקרקע כל שהוא כאילו שווה כל החוב דאין אונאה לקרקעות:
+<b>ולקנות עמה נכסים שאין להם אחריות.</b> דמטלטלין נקנין אגב קרקע, בכסף בשטר ובחזקה, כדתנן בפ״ק דקדושין ושם מפורש: 
+
+Mishnah 7
+
+<b>שכיב מרע.</b> השוכב על מטתו מחמת חולי:
+<b>שייר קרקע כל שהוא.</b> כל הני שייר קרקע כל שהוא, דתנן במתניתין, מכאן ועד סוף פרקין, לאו דוקא קרקע דהוא הדין מטלטלים כל שהן. אלא איידי דתנא רישא גבי פאה ובכורים ופרוזבול קרקע כל שהוא תנא בכל הנך נמי קרקע כל שהוא:
+<b>מתנתו קיימת.</b> אם קנו מידו על המתנה אף על פי שעמד מחליו אינו יכול לחזור בו, הואיל ושייר לעצמו כל שהוא גלי דעתיה דלאו מחמת מיתה כתב המתנה:
+<b>לא שייר קרקע כל שהוא.</b> לעצמו, מסתמא לא שביק איניש נפשיה ערטילאי, ואם לא שהיה חושב ודאי שימות לא היה נותן כל נכסיו, הלכך אם עמד חוזר ואפילו קנו מידו:
+<b>וכתב לאשתו קרקע כל שהוא אבדה כתובתה.</b> בשכיב מרע מיירי, שמחלק נכסיו לבניו וכתב לאשתו חלק בין הבנים ושמעה איהי ושתקה ולא אמרה כתובתי אני גובה או כיוצא בזה אבדה כתובתה:
+<b>רבי יוסי אומר אם קבלה עליה.</b> שתהא שותפת בין הבנים, אפילו לא קנו מידה, והוא לא צוה שיכתבו כך בפניה, אבדה כתובתה ושוב אינה יכולה לחזור בה. ואין הלכה כרבי יוסי:
+
+Mishnah 8
+
+<b>הכותב כל נכסיו לעבדו.</b> שכתב כל נכסי נתונים לפלוני עבדי, הרי העבד בכלל הנכסים ונתן לו את עצמו. והא דקאמר עבדי היינו עבדי שהיה כבר:
+<b>שייר קרקע כל שהוא לא יצא בן חורין.</b> דכל היכא דנחית לשיורא אמרינן לדידיה נמי שייר, וכי אמר כל נכסי לך אשאר נכסים קאמר ולחנופי ליה קאתי ולא שחרריה, כיון דלא אמר ליה עצמך ונכסי. ואפילו אין לו שום נכסים אלא העבד והקרקע ששייר מכל מקום לא יצא לחירות, דכיון דאין מתקיים דבור כל נכסי דהא אתא חוץ ובטל ליה דלא פלגינן דבורא והוי בטל לגמרי ולא קנה לא עצמו ולא נכסים:
+<b>ר״ש אומר לעולם הוא בן חורין.</b> בין אין לו נכסים אחרים אלא העבד והקרקע ששייר, ובין יש לו נכסים אחרים לעולם הוא בן חורין. ומוקמינן דבור כל נכסי בעבד לבדו כשאין לו נכסים אחרים, ולא אמרינן דבמה שאמר חוץ בטל דבורו שאמר כל נכסי, דפלגינן דבורא, ומקיימינן ליה בעבד ויצא בן חורין:
+<b>חוץ מאחד מרבוא.</b> ולא פירש מהו משייר, דהתם אמרינן דאחד מרבוא דקאמר היינו עבד, ואיהו לא חשיב ליה אלא כאחד מרבוא בנכסים ואע״ג דשוי טפי, ואין הלכה כר׳ שמעון:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>הפאה ניתנת במחובר.</b> דכתיב (ויקרא י״ט:י׳) לעני ולגר תעזוב, הנח לפניהם והם יבוזו:
+<b>בדלית.</b> גפן המודלית על גבי עצים או על גבי אילנות:
+<b>מוריד ומחלק.</b> דכתיב (שם) תעזוב אותם, אותם שאין בהם סכנה אתה עוזב לפניהם ואי אתה עוזב אותם שיש סכנה בעלייתם, אלא מוריד מן האילן ומחלק להם:
+<b>בחליקי אגוזים.</b> על שם שאילנות של אגוזים חלקים ואין בהם קשרים כשאר אילנות קרויין חליקי אגוזים. ואין הלכה כר״ש:
+<b>אפילו תשעים ותשעה.</b> ארישא קאי, בפאה הניתנת במחובר:
+
+Mishnah 2
+
+<b>בדלית ובדקל.</b> שמצותן בתלוש:
+
+Mishnah 3
+
+<b>נטל.</b> אחד מן העניים מקצת פאה שלקט כבר וזרק לו על השאר כדי לקנות:
+<b>אין לו בה כלום.</b> אפילו במה שלקט, דקונסין אותו ומוציאין ממנו התלוש והמחובר:
+<b>נפל לו עליה וכו׳</b> אע״ג דארבע אמות של אדם קונות לו בסמטא ובצדי רשות הרבים, הכא בשדה חבירו לא תקינו ליה רבנן שיקנו לו ארבע אמותיו. אי נמי כיון דנפל עליה גלי דעתיה דבנפילה ניחא ליה דלקני, בארבע אמות לא ניחא ליה דלקני:
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>שלש אבעיות ביום.</b> שלש פעמים מתגלה בעל הבית ונראה בתוך שדהו כדי שיקחו העניים פאה. אבעיות לשון גלוי, נבעו מצפוניו (עובדיה א׳:ו׳) מתרגמינן אגליין מטמרוהי:
+<b>בשחר.</b> מפני המיניקות שבניהם ישנים בשחר ואז יש להם פנאי ללקט:
+<b>ובחצות.</b> מפני התינוקות שדרכן לצאת בחצות והולכים ללקוט פאה:
+<b>ובמנחה.</b> מפני הזקנים ההולכים על משענתם ואין מגיעים לשדה עד שעת המנחה:
+<b>שלא יפחתו.</b> משלש עתים הללו. והלכה שאין נותנין פאה אלא בשלש עתים הללו, אין פוחתין מהן ואין מוסיפין עליהם:
+<b>של בית נמר.</b> שם מקום, כדכתיב (במדבר לב) את בית נמרה. קושרים חבל בצד הקמה וקוצרים והולכים עד שיכלה החבל ומניחים פאה לכל החבל, וחוזרים וקושרים ומניחים פאה, והיינו מכל אומן ואומן כלומר מכל שורה ושורה ועל זה מזכירין אותן לשבח:
+
+Mishnah 6
+
+<b>עובד כוכבים שקצר את שדהו וכו׳</b> דכתיב גבי לקט ופאה ובקצרכם פרט לשקצרוה עובדי כוכבים, וגבי שכחה כתיב (דברים כד יט) כי תקצור קצירך ושכחת עומר, מכאן אמרו עובד כוכבים שקצר שדהו ואחר כך נתגייר פטור:
+<b>שאין השכחה אלא בשעת עמור.</b> ובשעת עמור מיהא גר היה וחייב בכל המצות, ורבנן סברי הואיל ואיכא שכחה בעומר ואיכא שכחה בקמה כדכתיב (שם) ושכחת עומר בשדה לרבות שכחת קמה, את שישנו בשכחת קמה ישנו בשכחת עומר, והאי עובד כוכבים שקצר שלא היה בשכחת קמה דאותה שעה עובד כוכבים היה אע״פ שעכשיו נתגייר אינו בשכחת עומר. ואין הלכה כרבי יהודה:  
+
+Mishnah 7
+
+<b>קמה ופדה עומרים פטורה.</b> דמקרא דממעטינן קציר עובדי כוכבים ממעטינן נמי קציר הקדש דלאו קצירך הוא ולענין שכחה פליגי רבי יהודה ורבנן בהקדיש קמה ופדה עומרים כי היכי דפליגי בעובד כוכבים שקצר שדהו ואחר כך נתגייר:
+
+Mishnah 8
+
+<b>עד שלא באו לעונת המעשרות.</b> היינו מרוח כשהוא משוה פני הכרי ברחת, אם באותה שעה היו ביד הגזבר פטורים, ואם לאו אין ההקדש פוטרן:
+<b>וגמרן הגזבר.</b> שנגמרו בעודן ביד הגזבר:
+
+Mishnah 9
+
+<b>רבי אליעזר אומר זכה לו.</b> פלוגתא דרבי אליעזר ורבנן בעשיר שלקט פאה לזכות בה לעני. דרבי אליעזר סבר אמרינן תרי מגו, מגו דאי בעי מפקר לנכסיה והוי עני וחזי ליה השתא נמי חזי ליה. ומגו דאי בעי זכי לנפשיה זכי נמי לחבריה, ורבנן סברי חד מיגו אמרינן תרי מיגו לא אמרינן. אבל מעני לעני, דברי הכל זכה לו:
+<b>של עובד כוכבים חייב במעשרות.</b> דהואיל ואין העובד כוכבים חייב בלקט שכחה ופאה הוו להו כשאר תבואה של עובד כוכבים שחייבת במעשר:
+<b>אלא א״כ הפקיר.</b> לעניים ולעשירים, דהפקר פטור מן המעשר. ומתניתין ר״מ היא דאמר אין קנין לעובד כוכבים בארץ ישראל להפקיע מן המעשר. ואין כן הלכה:
+
+Mishnah 10
+
+<b>הנושר בשעת הקצירה.</b> שבלים הנופלים בשעת הקצירה:
+<b>הכהו קוץ.</b> כל היכא דנושר מחמת אונס אינו לקט, דכתיב (ויקרא י״ט:ט׳) ולקט קצירך, אין לקט אלא מחמת קציר:
+<b>תוך היד.</b> אנשר קאי, כלומר תוך היד ונשר, תוך המגל ונשר, דהנושר מתוך היד ומתוך המגל לעניים. אבל הנושר מאחר היד מנדנוד ידו ומאחר המגל מכח תנועת המגל, לבעל הבית, דאין זה בדרך קצירה:
+<b>ראש היד.</b> כשידו מלאה ויש שבלים בין ראשי אצבעותיו לפס ידו, הנושר משם, וכן הנושר מראש המגל:
+<b>רבי ישמעאל אומר לעניים.</b> דדמי לתוך היד ולתוך המגל:
+<b>ורבי עקיבא אומר לבעל הבית.</b> דמדמי ליה לאחר היד ולאחר המגל. והלכה כרבי עקיבא:
+
+Mishnah 11
+
+<b>חורי הנמלים.</b> דרך הנמלים לכנוס תבואה בחוריהן:
+<b>שבתוך הקמה.</b> עד שלא התחילו לקצור:
+<b>של בעל הבית.</b> שאין לעניים בקמה כלום:
+<b>שלאחר הקוצרים.</b> לאחר שהתחילו לקצור חיישינן שמא הביאו שם הנמלים מן הלקט. הלכך החטים העליונים שבחורים או שבלים העליונים לעניים דיש שם מן הלקט, אבל חטים התחתונים לבעל הבית דמן הקמה היה. ואלו הן עליונים כל שהן לבנים, ואלו הן תחתונים הירוקים שנוטים להשחיר ונכרים שהם ישנים:
+<b>ר״מ אומר הכל לעניים.</b> שאי אפשר לגורן בלא ירקון, ושמא אלו הירוקים מן התבואה חדשה שקצרו עכשיו שיש בה חלק לעניים:
+<b>שספק לקט לקט.</b> דכתיב (שם) לעני ולגר תעזוב הנח לפניהם משלך. והלכה כר״מ:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>גדיש שלא לוקט תחתיו.</b> מי שאסף והגדיש את העומרים למקום אחד בתוך השדה שעדיין לא לקטו שם העניים את הלקט:
+<b>כל הנוגעות בארץ לעניים.</b> דקנסוהו רבנן לפי שהגדיש על גב הלקט, ואפילו הגדיש חטים על גבי לקט של שעורים הוי כל הנוגע מן החטים בארץ לעניים:
+<b>הרוח שפזרה את העמרים.</b> על גבי הלקט:
+<b>כדי נפילה.</b> כדי שיעור שרגיל ליפול בשעת קצירה, שהם ארבעה קבין לכור זרע, והכור הוא שלושים סאין. ומשום דאמר תנא קמא אומדים כמה לקט ראויה לעשות קא משמע לן רבן שמעון בן גמליאל אין הדבר צריך אומד שכבר קצוב ועומד כדי נפילה, בשלשים סאין של זרע רגיל ליפול ממנו בשעת קצירה ארבעה קבין וכך יתן לעניים:  
+
+Mishnah 2
+
+<b>שבולת שבקציר.</b> שייר בקצירתו שבולת אחת שלא קצר, וראש אותה שבולת מגיע לקמה, אם אותה שבולת נקצרת עם הקמה הרי היא של בעל הבית, שהקמה מצילתה דלא קרינן בה לא תשוב לקחתו (דברים כ״ד:י״ט):
+<b>מעשר שבולת אחת ונותן לו.</b> לפי שחייב ליתן לו דבר מתוקן כמו שהיתה שבולת של לקט דפטורה מן המעשרות ואף על פי שעדיין לא נתמרח חל מעשר עליו כמו מעשר ראשון שהקדימו בשבלין שחל עליו שם מעשר אף ע״פ שעדיין לא נתמרח. וכיצד הוא עושה, מביא שתי שבלים מגדיש זה שנתערבה בו שבולת של לקט, ואומר על אחת מהן אם זו לקט מוטב, ואם לאו הרי מעשרותיה קבועים בזו השנית, ונותן לו את הראשונה. ובירושלמי פריך וניחוש שמא זאת השניה שקבע עליה המעשרות של לקט היא, וכיון שהיא פטורה מן המעשר אין המעשרות קובעים בה שאין מפרישין מן הפטור על החיוב, ומשני שלוקח שבולת שלישית ואומר אם השנייה שקבעתי בה המעשרות היא לקט ואינה יכולה להיות מעשר, הרי זו השלישית מעשר על הראשונה:
+<b>אמר רבי אליעזר וכי היאך העני הזה מחליף דבר שלא בא ברשותו.</b> רבי אליעזר לדבריהם דרבנן קאמר להו, לדידכו דפלגיתו עלי בעשיר שלקט פאה לעני שאני אומר זכה לו ואתון אמריתו דלא זכה לו, היאך העני הזה מחליף דבר שלא בא ברשותו, דהא אין בעל השדה יכול לזכות לו את הלקט לפי דבריכם, ונמצא דלקט זה לא בא ברשותו של עני, אלא לדבריכם מזכה את העני בכל הגדיש על מנת להחזיר דמתנה על מנת להחזיר שמה מתנה, ונמצאת אותה שבולת שהיא לקט באה ליד העני ויכול להחליפה באחרת. ורבנן אמרי הכא עשו את שאינו זוכה כזוכה, וחשבינן להאי שבולת של לקט כאילו באה לידו של עני, אע״ג דלא זכה בה, לענין זה שיכול להחליפה באחרת. והלכה כחכמים:
+
+Mishnah 3
+
+<b>אין מגלגלין בטופח.</b> מין קטנית דק, שקורין לו בערבי גילבא״ן. ורמב״ם פי׳ שהוא מין זרע שקורין לו קורטמ״ן ודומה לשעורים. ואומר ר״מ שאין מגלגלין זה המין עם שאר מיני זרעים, לקצור אותם ביחד, כי הלקט שהיה ראוי ליפול משאר מיני זרעים יפול מזה המין הגרוע ונמצא מפסיד לעניים:
+<b>וחכמים מתירים מפני שאפשר.</b> שיפול לקט משאר זרעים כמו מן הטופח. והלכה כחכמים. פי׳ אחר אין מעלין מים בגלגל מן הבור להשקות את השדה או להרביצה עד שיהא משקה טופח עליה בשעה שהעניים באים בשביל הלקט, מפני שהוא מפסיד לעניים. וחכמים מתירין, מפני שאפשר שישומו ההפסד של עניים בזה ויתן בעל השדה כפי השומא שישומו עליו, ולר׳ מאיר דאמר אין מגלגלין שמין לבעל הבית הפסדו ונוטל מן העניים:
+
+Mishnah 4
+
+<b>עני היה באותה שעה.</b> ופטור מלשלם. והלכה כחכמים:
+
+Mishnah 5
+
+<b>המחליף עם העניים.</b> נותן תבואה או פירות לעני בחלוף מה שלקט:
+<b>שלו פטור.</b> מן המעשר. מה שנתן לו העני שהוא של לקט שכחה ופאה:
+<b>ושל עניים חייב.</b> מה שנתן בעל הבית לעני מתבואתו, וחייב לעשר קודם שיתן אותו לעני:
+<b>שנים שקבלו את השדה.</b> והם עניים:
+<b>באריסות.</b> למחצה לשליש ולרביע, והם נעשים כבעל הבית, ובעל הבית עני אסור בלקט של שדהו דכתיב (ויקרא י״ט:י׳) לא תלקט לעני, אזהרה לעני שלא ילקט הלקט שלו, וחייב להפריש מעשר עני ולתת אותו לעני אחר. ודוקא כל אחד על חלקו נעשה כבעל הבית, ולא על חלק חבירו. הלכך מותרין ליתן זה לזה מעשר עני:
+<b>שקבלה ממנו למחצה.</b> שזכה במחובר. אבל אם אמר ליה [שליש] מה שאתה קוצר, אין לו חלק אלא בתלוש, וחיוב לקט שכחה ופאה הכל על בעל השדה, ואף על פי ששכחת העמרים בתלוש בשעת עמור, מכל מקום כאן פטור דלא קרינן ביה קצירך הואיל ולא זכה אלא בתלוש. וגר שנתגייר לאחר קצירה דחייב בשכחה לעיל לרבי יהודה, היינו משום דקרינן ביה שדך. ומכל מקום מהאי טעמא לא מחייבינן גר בלקט מאחר שעיקרו במחובר:
+
+Mishnah 6
+
+<b>המוכר שדהו.</b> שמכר לו שדה וקמתה. אבל מכר את הקמה בלבד ושייר השדה לעצמו, שניהם אסורים בלקט שכחה ופאה, שאצל זה אני קורא שדך ואצל זה אני קורא קצירך:
+<b>המוכר מותר.</b> בלקט שכחה ופאה אם הוא עני:
+<b>על מנת שילקט בנו אחריו.</b> שע״י כן הפועל מנכה לו מן השכירות, ונמצא פורע חובו משל עניים:
+<b>אל תסג גבול עולים.</b> כלומר אל תקרי עולם אלא עולים, אית דמפרשי אלו עולי מצרים שלא תשנה האזהרות שבתורה שנתנה ליוצאי מצרים, ואית דמפרשי עולים אלו בני אדם שירדו מנכסיהם, וקרי להו עולים לשון כבוד, כדרך שקורין לעור סגי נהור:
+
+Mishnah 7
+
+<b>ולא שכחו בעל הבית.</b> כגון דבעל הבית בשדה, דקאי גביה וזכי ביה. אבל בעל הבית בעיר הוי שכחה אף על גב דלא שכחו בעל הבית:
+
+Mishnah 8
+
+<b>לכובעות.</b> לעשות מהן כמין כובע בראש, שכך היו רגילין לעשות עטרות של שבולין ולשום בראש:
+<b>לכומסאות.</b> אינם גבוהים ובולטים למעלה ככובעות, אלא נכפפים למטה שאינו נראה כל כך, כמה דתימא (דברים ל״ב:ל״ד) הלא הוא כמוס עמדי:
+<b>ולחררה.</b> קצר מעט ועמר, כדי לגלגל עיסה לעשות חררה קטנה ע״ג גחלים. פ״א יש שקוצרים התבואה ומגדישים אותה במקום אחד עד שתתאסף. ואז נושאים אותה למקום שדשים התבואה, ומקום הדישה נקרא גורן, ומה שמגדישים על גבי קרקע נקרא כובעות, כדמות כובע שמשימין בראש, ומה שמגדישים בחפירה בארץ נקרא כומסאות, לשון כמוס עמדי, ומה שמגדישים בעגולה כדמות אבן הרחים נקרא חררה, ע״ש שהחררה עגולה:
+<b>ולעמרים.</b> עשה עמרים קטנים, וסופו לעשות משנים ושלשה עומר אחד:
+<b>אין לו שכחה.</b> כלומר מה ששכח בשדה בשעה שמוליך לא׳ מן המקומות הללו אינו שכחה דכתיב (שם כט) כי תקצור קצירך בשדך ושכחת עומר בשדה, מה קציר שאין אחריו קציר אף עמור שאין אחריו עמור, יצא אלו שיש אחריהן עמור:
+<b>ממנו ולגורן יש לו שכחה.</b> המוליך מאחת מהמקומות הללו לגורן ושכח עומר באחת מן המקומות הללו, הוי שכחה:
+<b>המעמר לגדיש.</b> ורוצה שישארו באותו מקום ושם ידוש אותם, יש לו שכחה:
+<b>ממנו ולגורן.</b> ואם נמלך עליהם אח״כ ומוליכם למקום אחר לדוש אותם, אין לו שכחה:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>בית שמאי אומרים הבקר לעניים.</b> מי שהפקיר לעניים ולא לעשירים דין הפקר יש לו, ופטור מן המעשר, דכתיב בלקט ופאה (ויקרא י״ט:י׳) לעני ולגר תעזוב אותם, מה תלמוד לומר תעזוב אותם, למד על עזיבה אחרת דהיינו הפקר, שהיא כזו, מה זו לעניים ולא לעשירים אף מה שנאמר במקום אחר לעניים ולא לעשירים:
+<b>אף לעשירים כשמטה.</b> דכתיב (שמות כה) והשביעית תשמטנה ונטשתה, מה ת״ל ונטשתה, למד על נטישה אחרת דהיינו הפקר, שהיא כשביעית, מה שביעית לעניים ולעשירים אף הפקר לעניים ולעשירים:
+
+Mishnah 2
+
+<b>לגפה.</b> גדר אבנים סדורות זו על זו בלא טיט:
+<b>ולכלים.</b> כלי המחרישה:
+<b>בית שמאי אומרים אינו שכחה.</b> פלוגתייהו דב״ש וב״ה בעומר שהחזיק בו להוליכו לעיר ונתנו בצד הגפה או בצד הגדיש ושכחו שם, שבית שמאי אומרים אינו שכחה שהרי זכה בו:
+<b>ובית הלל אומרים שכחה.</b> והא דתנן לקמן במתניתין העומר שהחזיק בו להוליכו לעיר ושכחו מודים בית הלל לב״ש שאינו שכחה, זהו כשלא הניחו אצל הגפה או אצל הגדיש. פירוש אחר בש״א אינו שכחה אפילו בעומר שלא החזיק בו כלל לא הוי שכחה, דהואיל והניחו אצל דבר המסויים עתיד לזכרו, ובה״א שכחה כל זמן שלא החזיק בו. ומודים ב״ה שאם החזיק בו ואח״כ שכחו שאינו שכחה, כדאמרינן בסמוך:
+
+Mishnah 3
+
+<b>ראשי שורות העומר שכנגדו מוכיח.</b> לקמן בסמוך מפרש לה:
+
+Mishnah 4
+
+<b>שנים שהתחילו מאמצע שורה.</b> של עמרים, זה הפך פניו לצפון וזה הפך פניו לדרום:
+<b>ושכחו לפניהם.</b> לאחר שהתחילו לעמר דלגו עומר ושכחוהו, הוי שכחה, דקרינן ביה לא תשוב לקחתו (דברים כ״ד:י״ט):
+<b>ולאחריהם אינו שכחה.</b> אם כשהפכו פניהם זה לצפון וזה לדרום והתחילו לעמר נשאר עומר אחד ביניהם ושכחוהו, אינו שכחה. לפי ששניהם סמכו זה על זה ומתוך כך נשכח:
+<b>יחיד שהתחיל מראש השורה.</b> השתא מפרש להא דתנן לעיל ראשי שורות העומר שכנגדו מוכיח. כגון שיש כאן עשר שורות של עשר עשר עמרין מסודרין בשורות מצפון לדרום, והתחיל לעמר בראש שורה אחת ושכח עומר אחד לאחריו, הוי שכחה, כיון שעבר ממנו ועמר עומר הסמוך לו קרינן ביה לא תשוב לקחתו, אבל אם שכח עומר אחד או שנים בסוף השורה, דהיינו לפניו, והניחם וחזר והתחיל לעמר מתחלת שורה שניה, לא הוי שכחה, דלא קרינן ביה לא תשוב, שאני אומר דעתו לעשות שורה אחרת מאותם שהניח ממזרח למערב. והיינו דתנן העומר שכנגדו מוכיח, שהעומרים [של] שורות אחרות מוכיחים על אלו שהניח שלא שכחן שראויין להתחשב עמהן בשורה אחרת:
+
+Mishnah 5
+
+<b>הוצני פשתן.</b> כמו שנעקר הפשתן מן השדה נקרא הוצני, שעומד כמו הוצין:
+<b>שני גרגרים.</b> ענבים:
+<b>אלו כדברי ב״ה.</b> וטעמייהו משום דכתיב (ויקרא י״ט:י׳) לעני ולגר תעזוב אותם, חד לעני וחד לגר, הרי שנים. ובית שמאי אמרי שלשה לעניים וארבעה לבעל הבית. דכתיב (דברים כ״ד:י״ט) לגר ליתום ולאלמנה יהיה, הרי שלשה לעניים:
+
+Mishnah 6
+
+<b>העומר שיש בו סאתים אינו שכחה.</b> דכתיב (שם) לא תשוב לקחתו, עומר שאתה יכול להגביהו כולו כאחת ולשאת אותו על כתפו, יצא זה של סאתים שאי אתה יכול להגביה כולו כאחת:
+<b>אמרו לו יפה כחו.</b> כדאמרינן שתים שכחה שלש אינן שכחה:
+<b>לא אם אמרת בעומר אחד שהוא כגדיש.</b> דין הוא שעומר אחד שיש בו סאתים לא יהיה שכחה, מפני שהוא כגדיש ואין שייך שכחה בגדיש:
+<b>תאמר בשני עמרים.</b> שהם כמו שאר עמרים קטנים:
+<b>ככריכות.</b> כאגודות קטנות:
+
+Mishnah 7
+
+<b>קמה שיש בה סאתים ושכחה אינו שכחה.</b> דילפינן שכחת קמה משכחת עומר, מה עומר שיש בו סאתים אינו שכחה אף קמה שיש בה סאתים אינה שכחה ושכחת קמה ילפינן לה מקרא דכתיב (שם) ושכחת עומר בשדה, לרבות שכחת קמה:
+<b>טופח.</b> מין קטנית דק מאד, וקורין לו בערבי גילבא״ן. ובקמה של שעורים איירי שנשתדפו ונעשו דקות כטופח, ואפ״ה רואים אותם כאילו הן גסים כשאר שעורים, ואם כשנחשוב אותן גסים כשאר שעורים יהיה בהן סאתים אע״פ שעכשיו שהם שדופות אין בהם סאתים, לא הוי שכחה. ואין לפרש דשל טופח ממש יחשבו כאילו הם כשעורים הגסים, אלא בשעורים שנשתדפו ונעשו כטופח, דהכי אמרינן בירושלמי רואים את השדופות כאילו הן מלאות:
+<b>ענוה של שעורים.</b> ענוה בוי״ו כמו ענבה בבי״ת כלומר גרגיר שעורים:
+
+Mishnah 8
+
+<b>הקמה מצלת את העומר.</b> קמה שלא שכחה שהיתה בצד עומר ששכחו, מצלת על העומר, דלא הוי שכחה דכתיב (שם) כי תקצור ושכחת עומר, עומר שסביבותיו קציר הוי שכחה, ולא עומר שסביבותיו קמה:
+<b>ואת הקמה.</b> אם שכח קמה והיו ראשי שבלים שלה מחוברים לקמה אחרת שלא שכחה, זאת הקמה שלא שכחה מצלת על הקמה השכוחה המחוברת אליה, ולא הויא שכחה:
+<b>העומר אינו מציל.</b> אם היה עומר שכוח או קמה שכוחה בצד עומר שאינו שכוח, אין העומר שאינו שכוח מציל לא על העומר ולא על הקמה השכוחים:
+
+Mishnah 9
+
+<b>עקורה.</b> תלושה, ושאינה עקורה מחוברת לקרקע, אינן מצטרפין לסאתים ונימא דלא הוו שכחה, אלא אם שכחן הוו שכחה. ודוקא בשכח שניהם דאם שכח עקורה ולא שכח שאינה עקורה היתה שאינה עקורה מצלת על העקורה שאצלה:
+<b>וכן באילן.</b> סאה פירות תלושין אצל סאה מחוברין אין מצטרפין, והוו שכחה:
+<b>והשום והבצלים.</b> סאה קמה של שום וסאה קמה של בצלים אין מצטרפין לסאתים קמה. אי נמי סאה שום עקור וסאה שום שאינו עקור, וכן סאה בצלים עקורים וסאה בצלים שאינן עקורין אין מצטרפין:
+<b>אם באת.</b> כגון שיש לקט בין סאה לסאה, וכן בכרם יש פרט בין סאה לסאה. אבל בפירות האילן לא משכחת רשות עני באמצע, דאין לקט ופרט באילן. ואין הלכה כרבי יוסי:
+
+Mishnah 10
+
+<b>שנתנה לשחת.</b> לקצור בעודה לחה להאכיל לבהמה:
+<b>לאלומה.</b> לקצור כדי לאסור בה עומרים אחרים, כמו מאלמים אלומים (בראשית לז):
+<b>אגודי השום.</b> שומין שלקטן כדי לאגוד בהן שומים אחרים:
+<b>ואגודות השום והבצלים.</b> אם שכחן אינן שכחה, דדרך שומין ובצלים שעושים מהן אגודות קטנות וחוזרים ואוגדים בחמש או שש מאלו הקטנות לאגודה אחת, ועל אותן הקטנות קאמר דלא הוו שכחה. משום דהוי כמעמר למקום שאינו גמר מלאכה, דאמרינן לעיל בסוף פרק גדיש דלא הוי שכחה:
+<b>הלוף.</b> רמב״ם אמר שהוא מין ממיני הבצלים:
+<b>רבי יהודה אומר אין להם שכחה.</b> לכל הטמונים, דכתיב שדך מה שדה בגלוי אף כל בגלוי, פרט לטמון:
+<b>וחכמים אומרים יש להם שכחה.</b> כתיב שדך דמשמע גלוי וכתיב קצירך דמשמע נמי גלוי, הוי מיעוט אחר מיעוט ואין מיעוט אחר מיעוט אלא לרבות ומרבינן את הטמון. ופירוש טמון דבר שהנאכל ממנו הוא טמון תחת הקרקע, כמו הצנון והבצל והשום והלפת וכיוצא בהן. ואין הלכה כר׳ יהודה:
+
+Mishnah 11
+
+<b>הקוצר בלילה והמעמר.</b> בלילה:
+<b>והסומא.</b> בין ביום בין בלילה:
+<b>אם היה מתכוין ליטול הגס הגס.</b> כיון דמתכוין ליטול הגסין אפילו דקין אין להם שכחה:
+<b>על מנת מה שאני שוכח אני נוטל יש לו שכחה.</b> דמתנה על מה שכתוב בתורה ותנאו בטל:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כל זית.</b> כזית הנטופה בשעתו. על שם שהוא נוטף שמן קראו לו נטופה, אע״פ שאינו נוטף בכל שנה הואיל והעלו לו שם זה על שהוא נוטף בשעתו, אם שכחו אינו שכחה דכתיב (דברים כ״ד:י״ט) ושכחת עומר בשדה, עומר שאתה שוכחו לעולם יצא זה שאתה זוכרו לאחר זמן:
+<b>שופכני.</b> שזיתיו שופכים שמן הרבה:
+<b>בישני.</b> שהוא מבייש כל שאר אילנות מרוב השמן שיוצא ממנו יותר מחביריו:
+<b>שהוא עושה הרבה.</b> זיתים מרובים:
+<b>שנים שכחה.</b> סתם מתניתין כבית הלל דאמרי לעיל שנים לעניים:
+<b>רבי יוסי אומר אין שכחה לזיתים.</b> לא אמר רבי יוסי אלא בזמן שבא אדרינוס קיסר והחריב את כל הארץ ולא היו זיתים מצויין, אבל בזמן שזיתים מצויין מודה רבי יוסי דיש שכחה לזיתים. וכן מי שהיו כל זיתיו נטופה או שופכני או בישני יש להם שכחה:
+
+Mishnah 2
+
+<b>שלש שורות של שני מלבנים.</b> שלש שורות של אילני זיתים ובין שורה ראשונה לשניה ערוגה מרובעת כדמות מלבנות התבואה שבין הזיתים דתנן לעיל בריש פרק ג׳, וכן בין שורה שניה לשלישית ושכח אילן אמצעי שבשורה האמצעית, אינה שכחה שהאילנות שסביביו הסתירוהו, ודמי לחפוהו בקש או עמדו עניים כנגדו דתנן לעיל דאינו שכחה:
+<b>במה דברים אמורים.</b> אמתניתין דלעיל קמהדר דתנן בזית הנטופה בשעתו ושכחו אינו שכחה. במה דברים אמורים בזמן שלא התחיל בו אבל התחיל בו ושכחו הרי זו שכחה עד שיהיה בו סאתים:
+<b>כל זמן שיש לו תחתיו יש לו בראשו.</b> אם נזכר בעל הזיתים מן הזיתים ששכח באילן בעוד שיש לו זיתים תחתיו יכול לחזור וללקטן, ולא חשיבא שכחה מה ששכח בראש האילן אלא לאחר שלא נשארו לו זיתים תחת האילן:
+<b>רבי מאיר אומר משתלך המחבא.</b> כלומר משבדק המלקט בכל מחבואי הזיתים, אז הוי הנשאר לעניים כשאין לבעל האילן זיתים תחתיו, אבל כל זמן שלא בדק המלקט בכל מחבואי הזיתים אף על פי שאין זיתים תחתיו יכול לחזור וללקט. ואין הלכה כרבי מאיר:  
+
+Mishnah 3
+
+<b>איזהו פרט.</b> האמור בתורה (ויקרא י״ט:י׳) ופרט כרמך לא תלקט:
+<b>עקץ.</b> חתך:
+<b>הוסבך בעלים.</b> נקשר ונאחז בעלים ועל ידי כך נפל ונפרט:
+<b>הרי הוא של בעל הבית.</b> שלא נפרט דרך בצירה:
+<b>המניח כלכלה בשעה שהוא בוצר.</b> נותן סל תחת הענבים שיפול הפרט לתוכו:
+<b>הרי זה גוזל את העניים.</b> דפרט בנשירתו זכו בו עניים קודם שיגיע לארץ:
+<b>אל תסג גבול עולים.</b> מפורש לעיל בפרק ה׳:
+
+Mishnah 4
+
+<b>איזו היא עוללת.</b> האמורה בתורה (שם) וכרמך לא תעולל:
+<b>כתף.</b> השרביט האמצעי של האשכול מחוברים בו אשכולות קטנות הרבה, וכשהן שוכבים זה על זה כמשאוי שעל כתפו של אדם הוא נקרא כתף, וכשהן מפוזרים בשרביט אחד לכאן ואחד לכאן אין כאן כתף:
+<b>נטף.</b> הן גרגרים של ענבים המחוברים בסוף השרביט שרגילים להיות תלוים שם ענבים הרבה, ועל שם שענביו נוטפות למטה נקרא נטף, ובלשון מקרא קורא לאשכול שאין לו לא כתף ולא נטף עולל, לפי שהוא לפני שאר האשכולות כעולל לפני האיש:
+<b>אם ספק.</b> שנראים האשכולות הקטנות התלויות בשרביט כאילו שוכבות זו על זו ואין שוכבות יפה, דהשתא הוי ספק אם יש לה כתף אם לאו:
+<b>שבארכובה.</b> יחור של זמורה שתלויין בה אשכולות הרבה והבוצר קוצצה, והיא נקראת ארכובה ופעמים שיש בה עוללות עם האשכלות:
+<b>נקרצת.</b> נקצצת ונחתכת. ודוגמתו שנינו ביומא קרצו ומירק אחר שחיטה על ידו. ובמקרא, (ירמיהו מ״ו:כ׳) קרץ מצפון בא:
+<b>גרגר יחידי.</b> כגון אשכול שאין לו אשכולות קטנות שוכבות זו על זו אלא הגרגרים מחוברים בשרביט עצמו:
+<b>רבי יהודה אומר אשכול.</b> דכתיב (ישעיהו י״ז:ו׳) ונשאר בו עוללות כנוקף זית שנים שלשה גרגרים. שנים שלשה גרגרים עוללות, יותר מכאן אשכול:
+<b>וחכמים אומרים עוללת.</b> דלא חשיבי הגרגרים השוכבים זה על זה להקרא כתף. והלכה כחכמים:
+
+Mishnah 5
+
+<b>המדל בגפנים.</b> כשהגפנים תכופים זה אחר זה עוקר מאותם שבינתים והאחרים מתוקנים בכך:
+<b>כך הוא מדל בשל עניים.</b> אע״פ שיש בהם פאה או עוללות של עניים כך מדל בשלהם כמו בשלו, קסבר עניים דין שותף יש להם וכשם ששותף כמו שהוא מדל בשלו כך מדל בשל חבירו אף עניים כן:
+<b>רבי מאיר אומר בשלו הוא רשאי.</b> קסבר עניים דין קונה יש להם בחלקם, וכשם שהמוכר לחבירו י׳ אשכולות אסור ליגע בהן אף בשל עניים כן. והלכה כרבי יהודה:  
+
+Mishnah 6
+
+<b>כרם רבעי.</b> הנוטע כל עץ מאכל, בשנה הרביעית מעלה הפירות לירושלים ואוכלם שם בקדושת מעשר שני, או פודה אותם ומעלה הדמים לירושלים דכתיב (ויקרא י״ט:כ״ד) ובשנה הרביעית יהיה כל פריו קדש הילולים, ודרשינן הלולים כמו חלולים, אמר רחמנא אחליה והדר אכליה:
+<b>בית שמאי אומרים אין לו חומש.</b> אף על פי שטעון פדיון כמעשר שני אין הבעלים מוסיפים את החומש דלא כתבה תורה בו חומש:
+<b>ואין לו ביעור.</b> אינו חייב לבערו מן הבית בערב פסח של רביעית ושל שביעית כשמבער המעשרות כדכתיב (דברים כ״ו:י״ג) בערתי הקדש מן הבית:
+<b>ובית הלל אומרים יש לו.</b> חומש ויש לו ביעור. בית הלל ילפי קדש קדש ממעשר, מה מעשר יש לו חומש ויש לו ביעור אף כרם רבעי יש לו חומש ויש לו ביעור, ובית שמאי לא ילפי קדש קדש ממעשר:
+<b>יש לו פרט ויש לו עוללות.</b> דכחולין חשבי ליה:
+<b>והעניים פודין לעצמן.</b> מן הפרט והעוללות שלקטו, ואוכלים אותן במקומן ומעלין הדמים לירושלים:
+<b>ובית הלל אומרים כולו לגת.</b> משום דילפי ממעשר וסברי להו מעשר שני ממון גבוה הוא הלכך אין לעניים חלק בו, ודורכים העוללות עם שאר היין והבעלים מעלים הכל לירושלים:  
+
+Mishnah 7
+
+<b>שכולו עוללות.</b> שאין בכל הכרם אשכול שיש לו כתף ונטף:
+<b>אם אין בציר.</b> וכמה שיעור בציר שלשה אשכולות שעושים רביעית:
+<b>אמר לו רבי עקיבא וכרמך לא תעולל אפילו כולו עוללות.</b> ורבי אליעזר אמר דלא תימא הואיל ואין לעניים בעוללות קודם לבציר יזכה בהם בעל הבית, לכך נאמר וכרמך לא תעולל:
+
+Mishnah 8
+
+<b>משנודעו העוללות.</b> שניכר מה הוא עוללת ומה הוא אשכול:
+<b>העוללות לעניים.</b> שאין אדם מקדיש דבר שאינו שלו:
+<b>יתנו שכר גדולן להקדש.</b> מה שמשביחין כל שעה בתוך קרקע של הקדש. והלכה כרבי יוסי:
+<b>בעריס.</b> כרם שהגפנים שלה מודלות על גבי כלונסות ועצים, לשון אף ערשנו רעננה (ש״ה א):
+<b>כל שאינו יכול לפשוט.</b> כלומר לאחר שעבר מעליה, אם במקום שנזכר אינו יכול לפשוט ידו וליטול קרינא ביה לא תשוב לקחתו (דברים כד):
+<b>אבל רוגליות.</b> הגפנים העומדים על גבי קרקע שדורכים עליהם ברגל:
+<b>משיעבור ממנה.</b> הוי שכחה דכל גפן וגפן מן הרוגליות חשיבא כאומן בפני עצמו, ואסור לשוב מאומן לאומן:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>מאימתי הנמושות.</b> אית דמפרשי זקנים ההולכים על משענתם. ואית דמפרשי לקוטי בתר לקוטי. שמאחר שילכו בשדה לוקטים אחר לוקטים או הזקנים הללו שמאחרים ללכת ללקט אחר הכל כבר נתיאשו העניים מאותה שדה, וכל הנמצא בה אחר כך הוא הפקר לכל, בין לעניים בין לעשירים:
+<b>רביעה שניה.</b> המטר נקרא רביעה מפני שהוא רובע את הארץ ומולידה ומצמיחה כזכר הרובע את הנקבה והיא מתעברת ממנו, לשון בהמתך לא תרביע (ויקרא י״ט:י״ט). פירוש אחר רביעה על שם שהמטר משכיב העפר ומרביצו, תרגום רובץ רביע. וזמן רביעה שניה בשנה בינונית הוא בכ״ג במרחשון:
+<b>שאינן מוסקין.</b> מסיקה בזיתים כמו קוצר בתבואה, בוצר בענבים, אורה בתאנים, גודר בתמרים, כך מוסק בזיתים:
+<b>ולא יהא מביא בארבעה איסרות.</b> דהיינו שני פונדיונים, שהפונדיון שני איסרין, ותנן אין פוחתין לעני העובר ממקום למקום מככר בפונדיון, דהיינו מזון שתי סעודות, וכיון שאינו מביא זיתים שוה ארבעה איסרות, דהיינו מזון שתי סעודות לו ושתי סעודות לאשתו, אף הוא אינו יוצא ללקוט. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>נאמנים.</b> העניים לומר חטים הללו של לקט שכחה ופאה הן, ופטורים מן המעשר:
+<b>בשעתן.</b> בשעת הקציר:
+<b>בכל שנתו.</b> בשנה שלישית ובשנה ששית, שמעשר עני נוהג בהן:
+<b>ובן לוי נאמן לעולם.</b> דמעשר ראשון נוהג בכל שנה, וכיון דאמר של מעשר ראשון הם לא חיישינן שמא לא הפריש מהן תרומת מעשר, דכי היכי דלא נחשדו ישראל על תרומה גדולה כך לא נחשד בן לוי על תרומת מעשר:
+<b>אלא על דבר שבני אדם נוהגין כן.</b> נוהגים לתת להם כן ולא על דבר שאין רגילים לתת להם כיוצא בו, ולקמן מפרש ואזיל:
+
+Mishnah 3
+
+<b>נאמנים על החטים.</b> לומר של מעשר עני הם שניתן לי, אבל אין נאמנים לומר קמח ופת זה של מעשר עני, שניתן לי קמח ופת, דאין דרך לחלק מעשר עני קמח ופת:
+<b>שעורה של אורז.</b> אית דמפרשי שבולת של אורז, שלא היה דרכם לחלק אורז של מעשר עני אלא בשבולים. ואית דמפרשי שעורה של אורז קודם שנכתש במכתש והוסרה קליפתו [שעורה קורא] לו, ולאחר דישה בעודו בקליפתו דרך לחלקו לעניים:
+<b>גריסין.</b> שטחנן בריחים של גרוסות:
+<b>נאמנים על השמן.</b> שדרך לחלק מעשר עני בשמן:
+<b>ואין נאמנים לומר של זיתי נקוף הוא.</b> זיתי נקוף ממתנות עניים הן, שחובטים ומנקפים בזית להשיר הזיתים שנשארו מן המסיקה. ונקוף לשון כנוקף זית. ואין העני נאמן לומר שמן זה הוצאתי מזיתי נקוף ופטור מן המעשר, לפי שאין רגילין לעשות שמן מזיתי נקוף. אבל עני האומר קמח זה או פת זו מלקט שכחה ופאה שלקטתי וטחנתי קמח ואפיתי לחם, נאמן שדרך העני לעשות לחם מלקט שכחה ופאה:
+
+Mishnah 4
+
+<b>נאמנים.</b> העניים על הירק חי לומר של מעשר עני הוא, דירק חייב במעשר מדרבנן:
+<b>דבר מועט.</b> נאמנים אף על המבושל, דפעמים שבעה״ב שכח מלעשר ומעשר מן המבושל מתוך הקדרה:
+<b>מלפסו.</b> הקדרה או הפרור שמבשל בה:
+
+Mishnah 5
+
+<b>אין פוחתין לעניים בגורן.</b> כשמחלקין מעשר עני בגורן אין נותנין לכל עני ועני פחות משיעור זה דכתיב (דברים כ״ו:י״ב) ואכלו בשעריך ושבעו תן לו כדי שבעו:
+<b>דבלה.</b> תאנים יבישים לאחר שנדרסים בעגול קרויין דבלה. ושוב אין נמכרים במדה אלא במשקל, להכי תני מנה דבלה, ומנה הוא משקל מאה דינרים והדינר משקל ששה מעים ומשקל המעה ט״ז גרגרי שעורה:
+<b>פרס.</b> חצי מנה, ובכל המדות האמורות במתניתין הלכה כת״ק והלכה כאבא שאול. ולא נאמרו דברים הללו אלא למחלק מעשר עני בגורן, אבל המחלק מעשר עני בתוך ביתו מחלק כפי רצונו ולא נתנו בו חכמים שיעור:
+
+Mishnah 6
+
+<b>מדה זו.</b> דאין פוחתין לעני אמורה בכהנים לוים וישראלים, כל אחד מהם שמחלק מעשר עני בגורן לא יפחות מזה השיעור:
+<b>היה מציל.</b> שאין רוצה לחלק לעניים שבאו כל מעשר עני שבידו, ורוצה להציל ממנו לקרוביו העניים:
+<b>נוטל מחצה.</b> ומצניע לצורך קרוביו:
+<b>ונותן מחצה.</b> לעניים שבאו. ואם לאחר שנטל מחצה והצניע לצורך קרוביו היה לו דבר מועט, כלומר שלא נשאר לו כדי לתת לכל אחד מן העניים שבאו כשיעור הקצוב לעיל במתניתין, נותן לפניהם מה שנשאר בידו והן מחלקים ביניהם:
+
+Mishnah 7
+
+<b>מככר בפונדיון.</b> ככר הנמכר בפונדיון כשהחטים נמכרים ארבע סאים לסלע. וארבע סאין הן כ״ד קבין, שכל סאה היא ששה קבין והסלע הוא ד׳ דינרים וכל דינר ששה מעין נמצא הסלע כ״ד מעין נמצאו כ״ד קבין לכ״ד מעין, קב לכל מעה, והמעה שני פונדיונים, הרי הככר הנמכר בפונדיון הוא חצי קב. אבל מפני שהחנוני רוצה להשתכר ליציאת האפייה והטחינה אי אפשר שימכר הככר שהוא חצי קב בפונדיון כפי הערך שמוכרים התבואה בשוק ארבע סאים בסלע לפיכך לא יהיה הככר הנמכר בפונדיון אלא רובע הקב בלבד. וכשמחלקים תבואה לעני בגורן ועליו לטחון ולאפות אין פוחתין מחצי קב, אבל כשנותנים לו ככר אפוי לא יהיה אלא רובע הקב שהם ששה ביצים. והכי מפורש בפרק כיצד משתתפין בעירובין (פ״ב):
+<b>פרנסת לינה.</b> מטה וכרים וכסתות:
+<b>מזון שלש סעודות.</b> שחייב אדם לאכול בשבת שלש סעודות:
+<b>לא יטול מן התמחוי.</b> לפי שהתמחוי מתחלק בכל יום, שהגבאים מחזירים על פתחי בעלי בתים בכל יום ולוקחים מהם תבשיל לצורך העניים, והכלי שמשימים בו את התבשיל נקרא תמחוי:
+<b>לא יטול מן הקופה.</b> לפי שהקופה מתחלקת מערב שבת לע״ש:
+<b>נגבית בשנים.</b> לפי שממשכנים על הצדקה, ואין עושים שררה על הצבור פחות משנים:
+<b>ומתחלקת בשלשה.</b> לפי שהיא כדיני ממונות ודיני ממונות בשלשה:
+
+Mishnah 8
+
+<b>מאתים זוז.</b> קים להו לרבנן שאלו מספיקים לשנה אחת לכסות ולמזונות:
+<b>או לכתובת אשתו.</b> ואפילו היא יושבת תחתיו:
+<b>ואת כלי תשמישו.</b> כלים יפים שמשתמש בהם בשבתות וברגלים. והני מילי כשבא ליטול לקט שכחה ופאה ואינו נוטל מקופה של צדקה שמתפרנס בצנעה ואינו נוטל ממה שביד גבאי, אבל אם נוטל מקופה של צדקה אז אין מניחין אותו ליטול אפילו לקט שכחה ופאה עד שימכור כלי תשמישו:
+
+Mishnah 9
+
+<b>מי שיש לו חמשים זוז וכו׳</b> דחמשין דעבדין טבין כמאתים דלא עבדין:
+<b>וכל מי שצריך ליטול ואינו נוטל וכו׳</b> כגון שדוחק עצמו במלאכה ומסתפק במעשה ידיו כדי שלא יתפרנס מאחרים. אבל אם אין מעשה ידיו מספיקין לו ומסגף עצמו בחיי צער קרובין למיתה על זה אמרו כל הצריך ליטול ואינו נוטל הרי זה שופך דמים ואסור לרחם עליו על נפשיה לא חייס כל שכן על אחרים:
\ No newline at end of file
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+Bartenura on Mishnah Sheviit
+ברטנורא על משנה שביעית
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org
+
+Bartenura on Mishnah Sheviit
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+עד מתי חורשין בשדה האילן – further on (i.e., in Mishnah 2), it explains what is a שדה אילן /a field containing at least three trees within a distance of a Se’ah (i.e., a cultivated field in which trees grow; an orchard).
+ערב שביעית – that it is necessary to add from the sixth year on to the seventh year in the prohibition of working the land, and further on (i.e., Mishnah 4), we will derive it from Biblical verses.
+כל שמן שהוא יפה לפרי – that is to say that the ploughing is auspicious for the produce, as he would prepare the ground for the needs of the sixth year and not for the needs of the seventh [year].
+עד העצרת – for until Atzeret/Shavuot, it is auspicious for the produce and not for more than that. And from Atzeret and onward, it appears that he is preparing for the needs of the seventh year. But in a bright, shade-less field (vegetable or grain field) where there is no tree, until Passover. But this Mishnah is the “earliest collection of Mishnah/משנה ראשונה and is not the Halakha, for Rabban Gamaliel and his Jewish court counted on these two periods of time, which are Passover for a bright shade-less field and Atzeret/Shavuot for a cultivated field in which trees grow, and permitted them [to work the fields beyond these established times] [so that] it is permitted to plough until Rosh Hashanah of the seventh year.
+
+Mishnah 2
+
+לבית סאה – land which is fifty cubits by fifty cubits (i.e., a cubit is a measure equal to the distance from the elbow to the tip of the middle-finger).
+ככר דבלה – the dry figs are made by with a press similar to a loaf of bread which are called a cake of pressed figs.
+באיטלקי – in the Italian Maneh (= 25 Selah) of Greece and since it was such in the days of Moses, we estimate by it and Maneh is one-hundred Denarim and the Denar is six Maot and the weight of each M’ah is sixteen intermediate-sized hairs/panacles.
+פחות מכאן – from a cake of sixty Maneh we do not plow the entire field requiring one Seah of seed other than under the tree alone, or outside of it, as much as its light and its basket that collects figs is called “its light” (??chaff) like one who harvests dates and cuts grapes.
+וסלו – the basket into which he places what he picks and the rest of the field is considered a bright, shade-less field and we don’t plow it other than until Passover.
+
+Mishnah 3
+
+אחד אילן סרק – that does not bear fruit and they are planted three to a Bet Seah (50 cubits by fifty cubits – see the previous Mishnah).
+אם ראויין לעשות – we view each and every tree on its own – if it is a fig tree and things similar to it, it would make a loaf of pressed figs and for what reason did they estimate with a fig on its huge fruit and that it makes a lot.
+לצרכן – the area that is occupied by the gatherer when his basket is placed behind him.
+
+Mishnah 4
+
+עד שיהיו מג' ועד ט' – meaning to say, this law that we stated, meaning from three until nine [trees], but if there were ten [trees] or more, even though they don’t produce [fruit], we plough [the entire Bet Seah].
+שנאמר בחריש ובקציר תשבות – it refers to the first clause, as it is taught [at the conclusion of Mishnah 3 of this chapter): “We plow them only according to their need.” And from where do we learn that we don’t plough the entire Bet Seah, as it states (Exodus 34:21): “ you shall cease from labor even at plowing time and harvest time,” and if it has no connection with the Sabbath of Creation, as it is already stated (Exodus 20:9): “Six days you shall labor and do all your work,” and not for Shemittah/the Sabbatical Year , for it already states (Leviticus 25:3): “Six years you may sow your field and six years you may prune your vineyard [and gather in the yield],” teach it in connection with the two periods of the Eve of the Seventh (i.e., Sabbatical) year – from Passover for a grain or vegetable field/a bright field without shade, and from Shavuot for an orchard (see Tractate Sheviit, Chapter 2, Mishnah 1). And this is what the Biblical verse said: “at plowing time” when its harvesting is forbidden. And which is this? The plowing of the Eve of the Seventh year [which enters into the Seventh year] you should cease/rest, and in the harvesting, where plowing is forbidden. And which is this? This is the harvesting of the Seventh year that extends into the year following the Sabbatical year, you should alsorest/cease, and the after-growth/spontaneous growth (see Tractate Sheviit, Chapter 9, Mishnah 1) that grew during the Sabbatical year or that if he transgressed and sowed on the Sabbatical year is forbidden to harvest them in the eighth year.
+ר' ישמעאל אומר – the Biblical verse always talks about the Sabbath as its plain meaning, and it comes to inform us: just as plowing [which] is a voluntary act [is prohibited on the Sabbath], for you do not have a commanded form of plowing, so [only] harvesting, which the All-Merciful stated “you shall rest/cease,” [which likewise] is voluntary [is prohibited on the Sabbath] but excludes the harvesting of the Omer/the first sheaf [and is therefore permitted on the Sabbath – see Tractate Menahot, Chapter 10, Mishnah 9], that is a Mitzvah and that we require harvesting for its sake which supersedes the [observance of] the Sabbath.
+
+Mishnah 5
+
+הרי אלו מצטרפין – and they are considered as if they (i.e., the trees join together to form a single orchard) belong to one person, and they plow the entire Bet Seah for them.
+וכמה יהא ביניהן – between one tree and another.
+כמלא בקר וכליו - the yoke of an ox with the burden, and this is four cubits, but less than this, they are established as detached and they don’t plow from them.
+
+Mishnah 6
+
+נטיעות (young trees) – young; and the old ones are called a tree, and here it comes to tell us that een though that three trees in a Bet Seah (i.e., 50 cubits by 50 cubits) is called an orchard and we plow the entire Bet Seat for them, with young trees, we don’t plow until there will be ten of them.
+שורה – that are planted in one place like a wall and are not spread out.
+שורה – The Aramaic translation of “wall” is a row.
+עטרה – a fence around them.
+אין חורשין אלא לצרכן – because when they are spread out, they appear like one is plowing for the needs of the tree, but where they exist in one place, it appears like they are improving the land for the needs of the Seventh Year, and not for the needs of the trees.
+
+Mishnah 7
+
+הנטיעות והדלועים מצטרפין לבית סאה – with a Greek gourd, exactly is what our Mishnah is speaking which is large like a tree, but not with the rest of the gourds, and it is necessary that the young trees will be greater in number than the gourds as for example, when there are six young trees and four gourds, they combine to make ten and they plow the entire Bet Seah for their sake.
+רשב"ג אומר – even if all of the ten were gourds, they plow the entire Bet Seah for their sake, because they are like young trees. And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 8
+
+עד שיחולו – until they go out to be unconsecrated produce in the fourth year through redemption, and if he did not redeem them in the fourth year until they became unconsecrated produce on their own in the fifth year.
+נטיעה בשמה – one year old it is called a young tree, and not further. A nother explanation: [The word] "כשמה"/according to its [common] meaning – all the while that people call it a young tree, they don’t call it "אילן"/a tree. And the Halakha is according to Rabbi Akiva.
+שנגמם – cut off
+חליפין (young shoots coming out of a stump) – growth , from the language of their stump grows new shoots/regenerates.
+כנטיעה – whether regarding the matter of plowing or the matter of Orlah. An the Halakha is according to Rabbi Shimon.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+עד אימתי. שדה הלבן – a field of grain and pulse/beans where there is no tree in it.
+הליחה – moisture of the ground on account of the rains.
+מקשאות ומדלעות (late vegetables or fruits) – cucumbers and gourds, but from then and onward, it appears like repairing his field for the needs of the Seventh year.
+נתת תורת כל אחד בידו – this one says that the moisten was used up within my own, and that one says that the moistness was not used up within my own.
+אלא בשדה לבן – for he would ultimately sow it after the plowing and he needs to have most of its moistness existing , they do not plow other than until Passover.
+ושדה אילן – which is planted already and there is no need that it most if of its moistness exists, for they don’t plow it other than in order that the rains will fall in the depths of the bground, therefore, they plow it until Shavuot/Atzeret. But all of these Mishnayot are superseded as we stated above in the first chapter, for Rabban Gamaliel and his court resolved about these two periods which are Passover and Atzeret/Shavuot and nullified them, and it is permitted to plow until Rosh Hashanah of the Seventh Year.
+
+Mishnah 2
+
+מזבלין – they bring in to them manure.
+מעדרים (hoe) – they dig at the roots of the trees, for every thing that is for the needs of the fruit of the Sixth Year, is permissible with the time added to (I.e., the supplement) to the Seventh Year, and something that is not other than for the need of repair of the tree is prohibited, unless it is something that even in the Seventh Year itself that ists prohibition is ot other than from the words of the Scribes, but in the supplement/time added to the Seventh Year, they did not make a decree.
+בית השלחין (a field which needs irrigation) – the rain water is not enough for it and one must water it. The Aramaic Targum/translation of (Genesis 25:29): “[Esau came in from the open,] famished (i.e., tired), he is tired (in Aramaic).
+מיבלין – they cut the withered twigs, warts that appear on the tree.
+מפרקין – release [the too- luxuriant growth of] leaves from the tree in order to lighten it.
+מאבקין – roots that are revealed, they cover them with dust.
+מעשנין (fumigate) – underneath the tree to kill the worms growing on it.
+אף נוטל את העלין – on the Seventh Year itself, but the First Tanna/teacher did not say other than releasing the [overly luxirant growth of] leaves in the time added to/the supplement to the Seventh Year alone. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+מסלקין – they remove the stones.
+מקרסמין (trim trees) – like מכרסמין with a KAF (trimming) from the language of (Psalms 80:14): “Wild boars gnaw at it [and creatures of the field feed on it],” meaning to say, they sever and cut the dry branches from the tree.
+מזרדין (trim, nip shoots off) – themoist branches when they are many, it is customary to cu them and leave some of them and that is trimming/cutting shoots off/thinning.
+מפסלין (cut off dry dwigs/trim)- that he takes the refuse, and there are those who interpret [the word] מפסלין as the language of (Exodus 34:1): “Carve [two tablets of stone like the first,]” that they cut all the branches that are on the tree in order that they would become thick.
+כזירודה וכפיסולה של חמישית וכו' – the first Tanna/teacher did not permit it other than until Rosh Hashanah of the Seventh Yeaer. But Rabbi Yehoshua held that the Fifth Year is like the Sixth [Year]; just as the Fifth Year enters into the Sixth [Year], so, the Sixth [Year] enters into the Seventh [Year], and just as they trim/nip shoos off of the Fifth [Year] in the Sixth [Year], so they trim/nip shoots off of the Sixth [Year] in the Seventh [Year]
+ור' שמעון אומר – From Atzeret/Shavuot and onwards, working of (the Land0 is prohibited [the Tree] is prohibited also in trimming and cutting off dry twigs, and there are three disputes in the matter, and the Halakha is according to the first Tanna/teacher.
+
+Mishnah 4
+
+מזהמין את הנטיעות (smear plants with rancid oil for keeping off vermin – or – covring a wound in a tree with dung and tie it up) – when the husk/skin of a tree falls off, they attach there manure to heal it in order that the tree won’t die. And there are those who explain [the word] מזהמין – that they smear/anoint the trees with something that its odor is bad in order that the worms will be chased away from the odor or that they would die.
+וכורכין – there are those who explain it that they wrap something around the tee in the summer because of the heat and in the winter because of the cold. And there are those who explain it that they wrap the branches one with the other and tie them above at their tops so that they will not be sink to the ground.
+וקוטמין אותן (cover them with powder) – there are those who explain to put powder on their roots, and the Aramaic Targum/translation of אפר is ashes/powder. And there are those who explain that they break their heads, like (Sukkah 29b): “their heads are lopped off/broken.”
+ועושים להם בתלים – it is customary to make for the tree a fence a cubit around it and they will it with dust. And there are those who explain that they make for it a Sukkah from above to protect it from the heat or from the cold.
+על הנוף (on the boughs of the tree) – of the tree, but not upon the root so that he should not do in the Seventh Year in the manner that he does in the rest of the years. But the Halakha is not according to Rabbi Eliezer B’Rabbi Tzadok, but rather it is forbidden to water the tree in the Seventh Year, whether on the boughs or on the root.
+
+Mishnah 5
+
+סכין את הפגים (pour oil on unripe figs) – fruit which did not complete their ripening, we pour oil on them when they are attached to the tree to hurry their ripening. But sometimes they perforate them and place oil inside the hole; alternatively, they perforate the unripe figs in order that rain can enter into them and they will ripen more quickly.
+פגי ערב שביעית – fruit that do not ripen until Tishrei of the Seventh Year, and we don’t pour oil on them and we don’t perforate them on the Sixth Year from after which their ripening was not completed until the Seventh Year entered, and even in a place where thy had the practice not to pour oil, the first Tanna/teacher forbade it. But Rabbi Yehuda distinguishes between a place where they had the practice to pour oil and a place where they did not have the practice to pour oil, for in a place where they did not have the practice to pour oil, anointing is not seen as work and it is permitted.
+ר' שמעון מתיר באילן – which is filled with Seventh Yeaer fruit to perform on work on the aftermath of the Seventh Year, because it is permitted to work on the tree, even though the fruit are sanctified with the holiness of the Seventh Year. But the Halakha is according to the first Tanna/teacher.
+
+Mishnah 6
+
+מבריכין (bending a vine by drawing it into the ground and make it grow forth as an independent plant) – bend the vine-shoot of the vine in the ground and covering it with dust.
+מרכיבים – bringing a branch of a tree and engrafting it upon another tree that is of its species.
+פחות ל' יום – In the Gemara of Tractate Rosh Hashanah [10b] , it proves that these thirty days of [a graft] taking root, according to the first Tanna/teacher and three days, according to Rabbi Yehuda, and two weeks according to Rabbi Yossi and Rabbi Shimon, that we need prior to thirty days of the addition/supplement of the Seventh Year, that we require that the sapling should take root prior to the supplement/addition to the Seventh Year, and all of them hold that the supplement/addition to the Seventh Year is thirty days, therefore, according to the first Tanna/teacher who stated that there is no taking root less than thirty days, it needs thirty days of taking root and thirty [days] of supplement/addition; according to Rabbi Yehuda who stated that taking root is three days, one needs three days of taking root and another thirty of supplement; to the words of Rabbi Yossi and Rabbi Shimon who stated two weeks, one requires two weeks for taking root and thirty for supplement. And the explanation of taking root is that the sapling takes root and its roots take hold in the ground. And the Halakha is according to Rabbi Yossi and Rabbi Shimon.
+
+Mishnah 7
+
+האורז – in the foreign tongue, RICE
+והדוחן (a species of millet) – MILLIEV.
+והפרגין – a kind of pomegranate filled with seeds and its seed shakes within it, and we call it KASHBASH in Arabic and in the foreign language POPOORU.
+
+מתעשרין לשעבר – with the tithe of the previous year. Of ot was the first year or the second of Shemitah, Second Tithe, and if [it was] the third year, the Poor Person’s Tithe.
+ומותרין בשביעית – since it had taken root in the Sixth Year before Rosh Hashanah of the Seventh Year, they do not have the holiness of Seventh Year [produce].
+ומתעשרין לשנה הבאה – like the year of its harvesting since that in that year, it had taken root. And if it is the Seventh Year, they are not tithed at all and they have the holiness of the Seventh Year. Even though with a tree, we follow after the formation of fruits/leaves, and with vegetables after their harvesting, and with grain and olives after one-third [growth], meaning to say, when they would bring forth one-third of their ripening, then they become liable for tithes; nevertheless, with rice and millet and pomegranates and sesame, which we don’t harvest them as one, we don’t bring one-third of their ripening as one, we don’t follow after them other than following taking root, for in one year, the entire field takes root and we sew it at one time.
+
+Mishnah 8
+
+פול מצרי – in the foreign tongute, PASHULI
+שזרעו לזרע – in order to remove from it seed for sowing but not for eating.
+כיוצא בהם – after taking root, like rice and millet, whether for the matter of tithes whether for the matter of the Seventh Year. And exactly when it was own for its seed, but if it was sown for vegetation, we follow after harvesting like vegetation.
+הגמלונין – large-sized [bean].
+משתרמלו (when they have begun to form pods) – when they have hardened and became like a pocket, and its example, with his traveling bag (Talmud Shabbat 31a – the mean proselyte who came with nothing but his staff and travelling bag – I being without merit or ancestry), which is the pocket of shepherds.
+
+Mishnah 9
+
+הבצלים והסריסים – which do not make seed like other onions.
+ופול המצרי – that was sown for herbs, for if it were seed, that which is taught in the Mishnah above (i.e., Mishnah 8), that we follow it after taking root, even if we didn’t prevent water from them.
+שמנע מהם מים שלשים יום – they have departed from the law regarding vegetables that are grown on all water, and have been made like a field sufficiently watered by rain and requiring no artificial irrigation, that suffices with rain water, therefore, we tithe it as according to the previous year.
+ושל בעל – a field which is in the valley and it is moist and there is no need to water it. But nevertheless, for vegetation, it requires watering, because of that which is taught that he deprived water from them for two seasons/periods of watering , the time of watering that is customary to water it is called an עונה/period, season, and the Halakha is according to the Sages.
+
+Mishnah 10
+
+הוקשו – they dried up and became hard.
+אסור לקיימן בשביעית – for the fruit of the Seventh Year is forbidden to leave them for sowing.
+התמרות (seed-capsules) – the blossom prior that its opening is similar to a seed-capsule, and like him, its head was lopped off and there ascended upon it a seed-capsule in the chapter “The Stolen Lulav” (Tractate Sukkah 33a); another explanation: the seed capsules are similar to sprouts of vines.
+מרביצים בעפר לבן – meaning to say, we water the bright field lacking shade (vegetable or grain). And this is the Halakha that we water a bright field lacking shade on the Eve of the Seventh Year in order that the vegetables will come forth in the Seventh Year, and not only this but we water tit on the Seventh Year in order that vegetables came come forth in the aftermath of the Seventh Year.
+ממרסין באורז (stir the ground of a rice-field with water – to make it dough-like) – we water the dust of the rice and mix it with water, like (Tractate Yoma 43b) – they placed it in the mixer.
+אבל לא מכסחין (you may not trim rice plants) – we don’t cut the leaves of the rice, it is the Aramaic Targum/translation of לא תזמור/”or prune your vineyard” (Leviticus 25:4)/you shall not trim, and the Halakha is according to Rabbi Shimon.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מאימתי מוציאיןם זבלים לאשפות – it is the manner of thos who work the land to bring in the manure to one place in the field and make there a large dung-heap until he disperses It in the field to manure it.
+משיפסקו עוברי עבירה – to work the land in the Seventh Year and prior to that those who transgress [the laws of the Seventh Year] cease, it is forbidden so that they do not say that this is from those who transgress [the Seventh Year] and that he removes it to manure his field. And there are books in wich it is written them, that those “who perform work” and this is it (i.e., the correct reading).
+משייבש המתוק – that the manure will be dried up as it gives a sweetness to the fruits/produce.
+משיקשר – when it begins to dry up, it thickens and makes clumps/becomes knotty excrescences, and their words are close to being equivalent. And in the Jerusalem Talmud, it explains that when the sweetness dries out, fissures in the group of fields/valley when the rain falls fill up with water and do not dry up other than after a while, and they are called מתוק /sweet on account of (Job 21:33): “The clods of the wadi are sweet to him, [everyone follows ehind hi, innumerable are those who precede him].”
+
+Mishnah 2
+
+משפלות (wicker baskets carried on a pole over the shoulder) - baskets that they carry out in them manure and each wicker bashed holds a LETEKH (15 SEAH of dung) which is the burden of the donkey, and the LETEKH is one-half of a KOR which is fifteen SEAH.
+מוסיפין על המשפלות – he places in one dunk heap wicker baskets like he wishes.
+ואין מוסיפין על האשפות – to make more than three dung-haps in a Bet Seah (50 cubits by 50 cubits) , so that he will not appear as if he is manuring the field.
+ר' שמעון אומר אף על האשפות – they may add [to the dung heaps] since there is a large community in one place and it does not appear like manuring. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+יתר מכאן – from three [dung-heaps] it is permitted, which is Rabbi Shimon’s [opinion] in the opening clause, and not it comes to inform us that Rabbi Shimon permits it, even if there aren’t ten wicker baskets, as long as there will not be in it less than three, and even though there is a little manure in the dung-heap, and you might think that I would say that Rabbi Shimon admits that if he adds dung-heaps, it appears like manuring, it comes to tell us that it does not appear like manuring since he does not disperse it.
+עד שיעמיק שלשה – that he will deepening the place of the manure or raise it up from the rest of the land b three handbreadths, so that it will be recognized that he is doing this in order to bring in the manure into one place, and not to manure the field.
+עושה אדם את זבלו אוצר – those three dung-heaps of thirty wicker backets, he can make of them one dung-heap and can add to them as he wishes, and that is not to say that just as it is forbidden to have more than three dung-heaps for a Bet Seah (i.e., fifty cubits by fifty cubits), that is also forbidden to have more than the measurement of three dung-heaps in one place.
+ר"מ אוסר – in the Jerusalem Talmud it is found that Rabbi Meir forbade more than the measurement alone, but with the merasurement, now that there are three places, it is it is permitted in one place, is it not obvious? But the Halakha is not according to Rabbi Meir.
+היה לו דבר מועט – he doesn’t have to remove at one time according to the explained measurement of above, but removes a bit of it an/or adds to it and continues.
+ר"א בן עזריה אוסר – lest he will not have more manure and it appears like he is manuring his field until he removes ten wicker baskets at once, or,
+עד שיעמיק ג' או יגביה ג' – for since he same place is different from the rest of the field, it does not appear like manuring, and similarly, if he placed it on a rocky place which is not appropriate for sowing.
+
+Mishnah 4
+
+המדיר את שדהו (let cattle changes folds within a field/collect mnaure in a field, by letting cattle live on it) – it is the language of a shed for cattle , and he has no free place to place his cattle other than there, and he doesn’t intend to manure his field in this manner and it is intention to bring in the manure to dung-heaps afterwards.
+סהר (enclosure for cattle near a dwelling/stable) – like an enclosure, a circumference of a partition around the sheep.
+עוקר ג' רוחות – when the enclosure for cattle is filled with manure, he ruproots from the enclosure from three sides and restores on the [other] side of them middle and changes folds there like that for two Bet Seah, and makes dung-heaps within his field , three dung-heaps for a Bet Seah as we have stated.
+נמצא מדייר בית ארבעה סתים – Two Seah from this side of the middle partition and two from the [other] side, and our Mishnah teaches us that it permits a cattle fold of four Seah prior to his making from it dung-heaps, but not more than that, so that they should not say that he intended to make folds in his fields [for cattle to live in them].
+מפני מראית העין – so that it would not appear like he intends to manure his field if he makes all of it an enclosure for cattle.
+כדרך המזבלין – three dung-heaps for each Bet Seah, but the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 5
+
+מחצב (quarry) – a place within his field that he hews/chisels stones for building. If it was covered with dirt, and it would not be visible, they don’t open it at the beginning of Seventh Year, for one who sees it says that he is doing it to repair his field in order to sow within it and not to remove the stones for building.
+עד שיהא בו שלש מורביות (piles of hewn stonesa0 – that there would revealed and appear from that quarry prior to the Seventh Year three rows of stones, that every row from there is three cubits long and three cubits wide at the height of three cubits , that there would be found there nine stones that each stone is one cubit by one cubit at a height of three [cubits], and similarly in each and every row , there are twenty-seven stones for the three rows, and in this manner, it is recognized that for the need of stones for building he finds them and not to repair his field.
+
+Mishnah 6
+
+של משאוי שנים שנים – that there is with each one of them a burden for two people.
+הרי אלו ינטלו (they may be removed) – all of them and even the smallest of them and it does not appear like removing the wall to make a field in its place.
+פחות מכאן מחצב – and he doesn’t take all of it, but rather razes the rock even with the ground and leaves from the rock a handbreadth in the land in order that it would not be appropriate for sowing.
+במה דברים אמורים – that which he should not begin with hewing/chiseling and that in which he razes the rock.
+מה שהוא רוצה יטול – that it doesn’t appear like repairing the field if he began to take [the stones] from the Eve of the Seventh Year.
+
+Mishnah 7
+
+שזעזעתן המחרישה – and even if he did not loosen/move them but rather that he will eventually remove them, it is as if he moved/loosened them.
+הרי אלו ינטלו – all of them on account of these two [people who are required to move to stones].
+המסלק שדהו – that he removes stones from the field, the language of (Isaiah 62:10): “Remove the rocks!”
+ומניח את התחתונות הנוגעות בארץ – that in that manner, it does not appear like repairing/improving the field.
+גרגיר של צרורות וגל של אבנים – small.
+אם יש תחתיהן סלע או קש – it does not appear like repairing since the place is not appropriate for sowing.
+
+Mishnah 8
+
+אין בונין מדרגות – steps leading to ravines (for carrying up the water for irrigation), that they not slip in their descent to take the water that had gathered in the valley in those holes/indentations, because it appears like one is improving/repairing them [= the ravines/holes] to water through them his fields in the Seventh Year.
+לא יסמוך בעפר – if he comes to dam up the place where the waters go out on the rocks, he should not put dust or plaster between the stones because it looks like more like he intends to water from them his fields.
+אבל עושה הוא חייץ (he may make a loose embankment/ a pile of loose and uneven material) – stones arranged this one on top of tha tone, similar to a fence without dust and/or plaster.
+כל אבן – [every stone] that is in his field, even a small one, if when he builds the fence or a building, he can stretch out his hand and take it and to build it.
+הרי זו תנטל – that the fence proves for him that he takes it to build his fence but not to improve/repair his field for sowing.
+
+Mishnah 9
+
+באות מכל מקום – even within his own [field] for he surely knows that it was established for building and not to improve/repair the field.
+והקבלן (and the contractor) – who received the field as a tenant (who tills the wowner’s ground for a certain share in the produce). מביא מכל מקום – and even from the same field that he is a tenant in it, even small stones, for [this field] is not [considered as his own, and there are those who explain that the contractor that is his manner to build buildings through his contract-labor as it is not] his intention other than to gather/collect stones he brings [nevertheless and even from] his own [field].
+ר' יוסי אומר כו' – and the Halakha is according to Rabbi Yossi.
+
+Mishnah 10
+
+להעמיק עד הסלע – and we are not troubled that perhaps he changes his mind and sows it, for it is not the manner for people to sow close to the public domain. But between him and his friend, we are troubled tht perhaps he will change his mind and sow it and it is forbidden.
+צוברו ברה"ר (pile it up in the public domain) - and afterwards, he will take it from there and repair the public domain as it was.
+כשם שאין מקלקלים רה"ר כך לא יתקן - meaning to say, it is not necessary to pile up his dust in the public domain which is prohibited, even though he would remove it afterwards for he does damage by the hour, but even to repair is forbidden, as for example, if the stones or the dust were scattered in the public domain, he should not pile them up in one place, but rather remove them completely from the public domain, and that is what he said: just as we don’t do damage in the public domain, he should not pile up his dust , even though that it was his intention to remove it immediately, so also he should not repair to pile up stones or dust that is scattered in the public domain and bring them out to the sea or the river.
+מה יעשה בעפר – according to Rabbi Akiva.
+צוברו בתוך שדהו כדרך המזבלים- three dung heaps for a Bet Seah (fifty cubits by fifty cubits).
+וכן החופר בור שיח מערה – like the rest of the days of the yeaer, Rabbi Yehoshua and Rabbi Akiva disagree regarding this. According to Rabbi Yehoshua, we pile it up in th public domain, as long as he doesn’t remove it afterwards and improve/repair the public domain as it was, and for Rabbi Akiva, even though it is his intention to repair/improve, it is forbidden, other than to pile it up in his domain. And the Halakha is according to Rabbi Akiva.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בראשונה. כדרך שהוא מלקט מחברו את הגס הגס – this Mishnah is explained in the Jerusalem [Talmud]. – at first they would say that a person could gather within his own [field] the large ones in the manner that he gathers that of his neighbor, whether large whether small, and even though that wood and grasses when we collect them from within the field, he is clearing the field for sowing, when he gathers the large ones, meaning to say, the wood and the large grasses and leaves the small ones, we rely that he needs the wood and not to clear/repair the land he is doing so, in the manner that we rrely with someone who gathers in the field of his neighbor whether small or whether large, for a person doesn’ act to clear/repair the field of his neighbor and he certainly knows that it is for the wood tha the needs.
+משרבו עוברי עבירה – that they would gather in the fields whether small whether large, and they say hat we gathered large ones.
+שלא בטובה – that his neighbor does not attach merit, for now, he certainly does not come to gather the small ones, since his friend does not attach merit to this for now, he certainly doesn’t come to gather the small ones, since his neighbor does not attach merit on this.
+אין צריך לומר שיקצץ להם מזונות – that he would say to him, gather from my field today and I will give you your meals, for that is clearly prohibited.
+
+Mishnah 2
+
+שנתקווצה – that took its thorns out in the Seventh Year.
+שנטייבה – that was well plowed for the entire world plows one time and he plowed twice. But our Mishnah is speaking about a time of danger when the Kingdom (Rome) takes by force the tax that is placed upon the land masses and they permitted plowing in the Seventh Year in order to give the determined tax from its grain to the king, and if he plowed twice, the Rabbis fined him, for one plowing they permitted but not two plowings.
+או שנדיירה – lthat they made from it a pen for the cattle that made with it an enclosure for cattle as we stated in the chapter above (Tractate Sheviit, Chapter 3, Mishnah 4), and di dnot make from it dung-heaps but rather left it in order to manure the field with it.
+לא תזרע למוצאי שביעית – for we fine him in that which is greater than removing the thorns.
+בטובה – it is forbidden we don’t attach merit to it to the owners for the All-Merciful made them ownerless.
+חלוף הדברים – that the School of Shammai is lenient, But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+חוכרין נירין – an Israelite can receive for it for such and such Korim for a year the field of a heathen that was plowed in the Seventh Year to be sown in the aftermath of the Seventh Year, and even though it causes the heathen to plow in the Seventh Year. [The word] ניר/freshly, newly plowed field , is the language of (Jeremiah 4:3): “Break up the untilled ground, [and do not ow among thorns].”
+ומחזיקים ידי נכרים – if they found hi plowing, he can say to him, “May your strength (health) be firm,” and things of a similar manner.
+ושואלים בשלומן – and even on the day of their idolatrous festival.
+
+Mishnah 4
+
+המדל בזיתים – when the olive [trees] become too close to each other, he takes one [tree] and leaves two or he takes two [trees] and leaves one, in order that it should grow and thicken. [The word] מדל/thins out is the language of slipping off and removal, but there are those who explain it as the language of something torn in shreds and poverty when he reduces/weakens his field from the olives.
+יגום – he razes and cuts down the tree and leaves the root in the ground, but he does not uproot it completely so that it will not appear like he is working the land.
+ומודים במחליק – as for example, if he takes three olive [trees], one on the side of the other, that he smoothens the face of the field too much, they (i.e., people) will say that the intended to work the field, and that is prohibited.
+מתוך של חבירו כף המחליק ישרש- that a person doesn’t act that he clears/repairs the field of his neighbor, for it is known that intends only [to remove] the wood.
+
+Mishnah 5
+
+לא יחפה – that is split in the dirt, for he would be clearing/improving [the land] through this, for the dust becomes plaster and improves the tree.
+באבנים ובקש – for it is like restoring a guard that it should not dry out.
+בתולת שקמה – [a virgin tree] that was never cut down.
+מפני שהיא עבוה – and it improves it with this.
+כדרכה אסור – that it grows and becomes thicker with this, and it is like pruning the vines.
+אלא מגביה עשרה – for it is not the manner ever to cut it other than below ten [handbreadths from the ground]
+או גומם מעל הארץ – for it is not the manner to cut it as such. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 6
+
+המזנב גפנים – cut/lop off the extreme branches of the vine, on order that what grows from the trunk will grow and thicken and increase its strength, and similarly, he cuts reeds in order that they thicken and add to them.
+ירחיק טפח – [it should be distanced one handbreadth] from the ground and further it will not appear as work.
+שנפשה – that was split, like (Lamentations 3:11): “[He has forced me off my way] and mangled me.”
+לא שיעלה – that its split parts will not become reattached.
+אלא שלא יוסיף – to split further.
+
+Mishnah 7
+
+מאימתי אוכלים פירות האילן בשביעית – because we have expounded, “to eat it” and not “to become lost” and if they eat them before they ripen, that is loss.
+הפגים – unripe dates, as it is written (Song of Songs 2:13): “The green figs form on the fig tree, [the vines in blossom give off fragrance].”
+משהזריחו – they redden and this is the beginning of their ripening.
+אוכל בהם פתו בשדה – but to gather and to bring them into his house, he is not allowed until they should complete [their ripening].
+בחלו – that it grew a great deal, and similar to it (Zechariah 11:8): “and they in turn were disgusted with me.” But in the Jerusalem [Talmud] it derives it from (Leviticus 25:7): “[and your cattle and the beasts in your land] may eat all its yield,” and it is written (Leviticus 25:12): “you may only eat the growth directly from the field,” with two grains the Biblical verse speaks – one from the house and the other from the field.
+
+Mishnah 8
+
+משהביא מים – when he presses the fruit/wrings them out, and the liquid comes out from them.
+משהבאישו – when they are called in the early stage of ripening, and that is when they begin to ripen and they have ripened until the shells of the grapes that are inside appear from the outside from within the shell.
+
+Mishnah 9
+
+רביעית לסאה – that from a Seah of olives, he is able to produce/bring forth a quarter of a Log of oil.
+פוצע – it is the manner of olives to burst them open in order to sweeten their bitterness.
+ואוכל בשדה – for it is a thing whose manner is to eat it, but to pour oil, it was not fit, and they don’t pour oil other than from something whose manner is to pour oil.
+הכניסו חצי לוג – when they became ripe until he is able to remove one-half a LOG from a Seah.
+הכניסו שלשי – when they have grown one -third from what they will eventually grow; alternatiely, when he removes from them now one-third from what he he removes for a Seah when they have ripened well.
+כך עונתן לשביעית – one does not eat from them in the Seventh Year until they arrive at the season for tithing that is explained in the first chapter of [Tractate] Maaserot (see especially Mishnah 2), for especially figs and grapes and olives that are one eats customarily prior to their ripening, therefore, they permitted to eat of them in the field in the Seventh Year prior to their reaching the season of tithing, but ot with other fruit/produce.
+
+Mishnah 10
+
+אין קוצצין את האילן בשביעית – because the All-Merciful said, to eat them, but not to loss them, and I heard since the All-Merciful made them ownerless, for fruit, if he cut them down, he would rob the many.
+משיוציא – the beginning of the leaves in the days of Nisan.
+משישלשלו (let them down) -when they begin to become heaven and to hang down like a chain.
+משיגרעו – when they make kernels of fruit/stones; another explanation: the half-ripe grapes when [the grapes] grow and they become like a white bean that is called inferior.
+משינצו – when it grows a blossom, like (Song of Songs 2:12): “The blossoms have appeared in the land,” when they have reached these measurements it is forbidden to cut them in the Seventh Year.
+מותר לקצצו – and there is nothing here because of loss of the fruit, or because of theft, to the other language, for the fruit is already appropriate for eating, and because he cuts down good trees, it is not if it of great monetary worth, for its worth is expensive for wood more than for a tree.
+וכמה יהא בזית – It does not refer to the Seventh Year, but rather that it would be forbidden to cut it because cutting good trees, as it is written (Deuteronomy 20:19): “you may eat of them, but you must not cut them down.”
+רובע –[one quarter] of a Kab, because it is considered greater from other trees, whereas, with the palm-tree, it is permitted to cut it until It is laden with a Kab.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+בנות שוח (a species of white figs) – white figs that grow from every three years to another three years.
+שביעית שלהם שנה שניה – of the Shemitah cycle for fruit that assume the shape of fruits in the Seventh Yar, their ripening is not completed until the second year of Shemiah which is three years from their formation of fruit and then the law of the Seventh Year applies to them, for we go after the formation of fruit.
+פרסיות – a species of figs that produce from two years to another two years. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+הטומן את הלוף (he who stores LOF/ a plant with edible leaves and root, and bearing beans – classified with onions and garlic) – a kind from the species of onions that are customarily stored in the ground.
+לא יפחתו מסאתים – because it appears like sowing, until he stores from them two Seah in one digging at the height of three handbreadths, so that they will not be scattered, but rather it will be the height of a pile and gathered three handbreadths and a handbreadth of dirt on top of the pile.
+וטומנו במקום דריסת האדם – in order that it would not grow. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+לוף שערבה עליו שביעית – and entered upon it the Eighth Year when it endures a long time attached in the ground.
+אם לקטו ענבים את עליו לקטו – as the leaves of he LOF/a plant with edible leaves and root, and bearing beans (of the onion species) they have removal (in the third and sixth years of the Sabbatical cycle) but if they were uprooted , they don’t have removal as is taught in the Mishnah further on in Chapter 7 (Mishnayot 1-2), therefore, if the poor gathered their leaves in the Seventh Yeaer, they gathered them, and if not, and they entered into the Eighth Year and the leaves grew, it was found that the growth of the Seventh Year and the Eighth Year were combined together.
+יעשה חשבון – and he should estimate how much of them grew in the Seventh Year and give it to the poor, as Rabbi Eliezer holds like Rabbi Yehuda who staed further on that the poor eat after emoval and not the rich.
+רבי יהושע אומר אין לעניים עמו חשבון – that he (i.e., Rabbi Yehoshua) held like Rabbi Yossi who stated further on (Tractate Sheviit, Chapter 9, Mishnah 8) that both rich and poor eat the produce after the time of the removal. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 4
+
+לוף של ערב שביעית – that was completed from the eve of the Seventh Year and it didn’t add growth in the Seventh Year, for it he added growth in the Seventh Year it is forbidden to uproot it because of loss of fruit.
+הקיצונים – there are those who interpret that they were sown in the summer, and there are those who interpret that theya re unique to the summer in that they are very dry.
+פואה (dyer’s madder growing on choice land) – that grows in a rich field; פואה/dyer’s madder , the red color that we call in the foreign language ROYAH.
+במארופות של עץ (with a wooden shovel/rake) – with a hoe that they dig with it the ground, of wood, and not of iron, so that it would not appear as working the land.
+בקרדומות של מתכת – and we aren’t concerned that perhaps that it looks like work.
+בפואה של צלעות – like סלעות/stony-rocky areas with the letter “SAMEKH,” madder’s dye that grows between the rocks since there is no path to sow there , it does not look like working the land. Another explanation: צלעות – like (Exodus 26:20): “And for the other side wall of the Tabernacle,” meaning to say, the sides of the field, where it is not the practice to sow there.
+
+Mishnah 5
+
+רבי יהודה אומר מיד – and even though that with the rest of the vegetables, Rabbi Yehuda admits that it is prohibited until he makes something in a similar manner; the LOF (plant with edible leaves and root of the onion species) since he must uproot it, according to the School of Shammai with a wooden rake, and according to the School of Hillel with metal spade , there is no way to uproot it in the Seventh Year other than through a change of form, therefore, on the aftermath of the Seventh Year, there is no prohibition found on hand, and because of this, it is permitted immediately, but regarding vegetation where they did not decree that they should not detach it because its path is found at hand, it is also forbidden during the Eighth Year, therefore, it is prohibited until he does something in a similar manner.
+מירבה (בו) החדש – in the Jerusalem [Talmud] it explains that this is from Passover onwards. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+שאין האומן רשאי למכרן בשביעית – for someone who is suspected [of violating] on the Sabbatical/Seventh Year , but for someone who is not suspected, he perfmitted for he doesn’t acquire but rather stores it away/hides it until [after] the Seventh Year.
+מזרה (winnowing fan) – that scatters/winnows the grain in the granary/threshing floor.
+דקר (pronged tool/mattock) – a kind of iron handle of a tool/peg is called KOLTERO in the foreign language, and it is made to dig the ground with it, such as the language (Numbers 25:8): “[he (Phinehas) followed the Israelite into the chamber] stabbed both of them [the Israelite and the woman, through the belly].”
+מגל יד ומגל קציר ועגלה – they are permitted [to be sold] lest he [wishes] to reap from that which is ownerless and to bring [it] in a wagon for the food of his household, but it is not prohibited other than to bring a lot to make a storehouse.
+
+Mishnah 7
+
+היוצר – an artisan who makes earthenware vessels sells even to be suspected [of violating] the Seventh Year five pitchers of oil and fifteen pitchers of wine, and there is nothing to be anxious about lest perhaps he wants all of them for oil or all of them for wine, for they are recognized – those of wine from those of oil, that the dust that the wine pitchers make is not similar to the dust that the pitchers of oil makes from them.
+ואם הביא יותר מכאן מותר – and we don’t concern ourselves lest from that he brought that which is preserved from the Seventh Year.
+ומוכר לגוים בארץ – and we don’t concern ourselves less the heathen will go back and sell them to an Israelites that is suspected [of violating the Sabbatical year].
+ולישראל בחוצה לארץ – and we don’t concern ourselves lest he bring them into the Land [of Israel]; alternatively, lest he place within them wine or oil of the Seventh Yar that he brought from the Land of Israel, for the Sages were not that stringent.
+
+Mishnah 8
+
+שהוא יכול לשחטה – and in whatever that we are able to leave in suspense, we do so. But the School of Shammai holds that it is not the practice at all to slaughter a cow that is about to engage in plowing.
+אפילו בשעת הזרע – and we don’t say that definitely he purchases it for sowing for he wants that we assign it for eating.
+שיש לו גורן – and we are not concerned lest he measures it to bring into the store house, for one can designate it for grinding it that he measures it.
+ופורט לו מעות – he exchanges money with pennies.
+אע"פ שהוא יודע שיש לו פועלים – and it is found that he is assisting in transgressing [working the fields on the Sabbatical Year] , that we say lest for the rest of his needs he requires it.
+וכולם – if they explained that for a forbidden matter he wants them, it is forbidden.
+
+Mishnah 9
+
+החשודה על השביעית – to eat the fruit/produce of the Seventh Year after the removal [of the fruits of the third and sixth years of the Sabbatical cycle – see also Deuteronomy 26:12-14).
+נפה (sieve/winnow) – that I say to count in it money and she purchases it.
+כברה (basket used as a sieve) – I say [to her] to sift the sand in it.
+רחיים (millstone) – for perhaps to grind them ingredients of frankincense.
+תנור – lest to dry in it bundles of wet flax.
+ולא תטחן עמה – for it is prohibited to assist the hands of those who transgress [the law of not working the land in the Seventh Year].
+ובוררת וטוחנת עמה – they did not prohibit here regarding a woman who is illiterate who is suspected illiterate people tithe.
+אבל משתטיל המים –with started dough.
+לא תגע עמה – because once she [formed the dough by] rolling, it was immersed for Hallah, and she has deiled it on account of impure utensils because they became susceptible to receive Levitical impurity, and this one helps her to roll, and it is prohibited to cause ritual impurity to Hallah.
+וכולן לא אמרו – they did not permit to loan them utensils and to assist them not at the time of the transgression itself but rather because of the ways of peace.
+מחזיקין ידי נכרים – incidentally the Tanna/teacher [of the Mishnah] taught the ways of peace here, and it is explained above in Chapter 4 (Mishnah 3 of Tractate Sheviit).
+
+Chapter 6
+
+
+
+Mishnah 1
+
+שלש ארצות לשביעית – they are divided for the matter of the law of the Seventh Year.
+כל שהחזיקו עולי בבל (all-of the land- that was occupied by those who returned from Babylonia)- Ezra and his followers when they came up from Babylonia.
+לא נאכל ולא נעבד (may not be eaten, nor the land cultivated) – for the working of this land is forbidden in the Seventh Year, and if it is worked and it grows, it is prohibited to eat from those things that grow. Another explanation, and this is the essence, it is not eaten after the Seventh Year without removal and is not cultivated in the Seventh Year.
+מכזיב ועד הנהר ועד אננום – Kezib is in a continuous line/stretched towards the north to the side of the east, and a strip goes out from Acre/Akko that sits/dwells on a square of the Land of Israel on the northeastern angle and that strip is drawn/stretched towards the north and goes until Kezib, and another strip is stretched from Acre/Akko towards the east and in it is the river mentioned here, and these two strips were conquered by those who came up from Egypt, and were not conquered by those who came up from Babylonia (following the first Exile in 586-516 BCE).
+ועד אמנום – this is Mount Hor that is written in the boundaries of the Land [of Israel] in the Torah portion אלה מסעי/”These were the marches [of the Israelites],” (Numbers 34:8): “From Mount Hor draw a line [to Lebo-Hamath, and let the boundary reach Zedad],” we translate in Aramaic in the Jerusalem [Talmud] the Mount of Amamum, and it is in the north of Land of Israel to the western side near the Great Sea (i.e., the Mediterranean Sea), and this also, those who came up from Babylonia did not conquer, therefore, it is eaten after the removal, and regarding the other language, if it (i.e., that land) was cultivated in the Seventh Year, it can be eaten, for the first holiness was sanctified only for that particular time, but was not sanctified for the future [days] to come , and is not worked, and regarding working [the land]/cultivation, they were more stringent to prohibit than the Rabbis.
+מנהר ומאמנום ולפנים – such is written in all the books, and more, would be pleasant if we had had the reading "ולחוץ"/gong to outside [the Land]/ But it is possible to interpret in a forced manner “from the river and beyond – to the side of the river outward to the Land, and similarly, from the beginning of Mount Amanum and beyond to the side of the Mount is called “beyond/inside.”
+
+Mishnah 2
+
+עושים בתלוש – even with those who are suspected [of violating the Seventh Year by working the land], whereas in the Land of Israel, it is taught in the Mishnah (Tractate Sheviit, Chapter 5, Mishnah 9), that “she may not sift or grind [flour] with her [since the grain was gathered in violation of the law].”
+סוריא – Aram Naharayim and Aram Tzovah that David conquered, and it is not like the Land of Israel for all matters because it was conquered before he (i.e., David) conquered the entire land of Israel, and in some of the laws, it was made to be like the Land of Israel and in some of them, like the Diaspora/outside the Land of Israel.
+אבל לא במחובר – as for example, harvesting olives, harvesting [grain] and harvesting grapes, and especially that which is guarded, but that which is declared ownerless, even in the Land [of Israel], it is permitted, as it is taught in Torat Kohanim (the Halakhic Midrash on the Book of Leviticus), from that which is guarded/preserved, you cannot harvest grapes, but you may harvest grapes from that which is declared ownerless, and the reason that they decreed in Syria regarding that which is attached, in order that they should not leave the Land of Israel and reside in Syria, and regarding that which is detached, they permitted in order that the poor people that are in the land of Israel will find a bit of room/space in Syria which is close by to them, and they won’t have to leave from the Land of Israel to the Diaspora/outside the Land of Israel.
+כל שכיוצא בו מותר בא"י – according to the Torah, such as for example, something detached, even though from the Rabbis, it is prohibited without a change of form we perform it in Syria just as we normally do and we don’t need to change anything. Alternatively, this is what he said: All that is in a similar manner is permitted in the Land [of Israel] with something declared ownerless, they perform it in Syria, even with something guarded/preserved, but that which is attached is prohibited from the Rabbis in the Land [of Israel] even when it is declared ownerless.
+
+Mishnah 3
+
+בצלים שירדו עליהם גשמים – onions of the Sixth [Year] which entered into the Seventh [Year, and rain fell upon them and they grew, if the leaves blackened with the knowledge that they grew and added, and the growth of the Seventh Year came and nullified the essence, even though it is a lot. But if the leaves became green, they we go and they wither and it is not from the Land [of Israel] that they increased.
+אם יכולין ליתלש בעלין – it is the manner of onions when they are compee that leave on their own from the land and are easy to detach, and if the leaves are strong, and when you grab hold of them, you are able to detach the onions from the ground, then they have certainly grown during the Seventh Year.
+כנגד כן למוצאי שביעית מותרים – we are not speaking about onions of the Seventh Year that went out to the aftermath of the Seventh Year, fo we ae not lenient with them all that much, for the permitted growth of a little bit will raise the prohibition, but the ending clause [of the Mishnah] also speaks regarding onions of the Sixth Year that were uprooted in the Sixth Year and then return and were replanted in the Seventh Year, and after they grew a little bit in the Seventh Year, he uprooted them and replanted them in the Eighth Year, and because they had grown already in the Sixth Year, they did n’t add even a little bit in the Seventh Year, and they were prohibited, as when they returned and added a little bit in the Eighth Year, he retracted that permission and nullified the minute prohibition, for also that of the Sixth Year assisted to nullify it the end of permitted growh. But the Halakha is not according to Rabbi Hanina ben Antigonos.
+
+Mishnah 4
+
+משיעשה כיוצא בו – from what is sown on the aftermath of the Seventh Year there is growth in a similar manner that we suspend concerning it; alternatively, because the permit is greaterthan the prohibition and it was abolished.
+הבכיר – a place that its fruit ripens more quickly than in the rest of the places.
+הותר האפל – for we assign it that he brought them from the place of those that ripen early.
+מוצאי שביעית מיד – because they would thing vegetables from outside the Land [of Israel] and it was greater than the vegetation of the Land of Israel. But I heard the reason since that in two or three days, [the new crop] of the same vegetable has become ripe.
+
+Mishnah 5
+
+שמן שריפה – impure oil of heave-offering since it is fit for burning, they call it “burning oil,” and hey made an preference in the Land [of Israel] for burning, as we find in the ritually unfit holy things that are burned in their places, and similarly, the fruit/produce of the Seventh Year requires removal in the Land [of Israel] as it is written (Leviticus 25:7): “[and your cattle and the bests] in your land may eat all its yield. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 6
+
+אין מביאין תרומה מחוצה לארץ לארץ – since the heave-offering/Terumah, which Kohanim search after it to the granaries/threshing floors, the Rabis wee concerned that the Kohanim would pursue after it and they would go outside the Land [of Israel] to bring the Terumah. But the Halakha is not according to Rabbi Shimon.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+כלל גדול. ולדמיו שביעית – if he sold them and received their value in payment, their monetary value has the holiness of Seventh Year [produce].
+יש לו ביעור – when it is consumed by the wildlife/beasts of chase, he is obligated in its removal [from the house].
+עלה לוף שוטה (leaves of the wild LOF – species of onion) – it is necessary to teach the leaves of the wild LOF, because it is taught in the concluding chapter of [Tractate] Uktzin (Chapter 3, Mishnah 4), that they do not defile with ritual uncleanness as food [until they are sweetened], you might think that I would say that the holiness of the Seventh Year do not take effect, it comes to tell us [that this is not the case].
+הדנדנה (dandana/mint) – in Arabic NAANAH, and in the foreign language MINTO (i.e., mint).
+העולשין (endives) – there are two kinds of endives: garden endives and field endives, and in the rest of the years where garden endives are available, field endives are not considered as food and do not defile with ritual uncleanness as food and here it comes to tell us that in the Seventh Year where garden endives are not found, field endives are considered [as food] and defile with ritual uncleanness as food and the [laws of] the Seventh Year are practiced with them.
+וכרישין (leeks) – also there are two kinds of leeks – garden leeks and field leeks, but field leeks it was necessary to inform us about.
+הרגילה – they are purslane, and in the foreign language, BIRDUGLISH.
+ונץ החלב – white flowers like milk. Another explanation: it is a grass that when it is cut milk comes out.
+החוחים והדרדרים (thorns and thistles/artichokes) – they are kinds of thorns.
+אסטיס (woad) – that they dye with it like Tekhelet/bluish dye – and it is called NEEL in Arabic, and they harvest it and it grows and it is similar to spontaneous after-growth; for this reason, the Tanna/Teacher calls them ספיחי אסטיס/aftergrowth of woad.
+וקוצה (madder – a plant used in dyeing red) – one of a kind of dyes and there are those who say that it is ALATZPOR in Arabic.
+יש להן שביעית – the holiness of Seventh Year [produce] is practiced with them, not to cause them loss and not to do business with them.
+ויש להם ביעור – when the time arrives for removal, one must remove them [from the house – in years three and six] as will be explained inside the laws of removal (Chapter 9, Mishnah 2).
+
+Mishnah 2
+
+עיקר – root.
+ערקבלין (palm-ivy/prickly creepers) – my Rabbis explain this as grass that grows near the palm tree and rises and is attached around the palm. But I heard that it is grass that its leaves are similar to a scorpion.
+והחלבצין (bulb of Ornithogalum) – the roots of the Ornithogalum that was mentioned above (in Mishnah 1 of this chapter).
+הבכרייה (hazelwort/spike-nard – an aromatic plant) – they call it KANGAR in Arabic.
+הפואה (dyer’s madder) – in Arabic, PUAH, and in the foreign language, ZRUYAH.
+הרכפה (tuberous-rooted plant used for dyeing/a kind of onion) – roots that are under the ground and they seethe it and drink from them their oil, and these are fit as an antidote to worms in the stomach.
+אין להם ביעור – because they continue to grow in the ground (as perennials) and they aren’t consumed by the beasts of chase/wildlife in the field, therefore, there is no need to remove them from the house.
+דמיהם מתבערים עד ר"ה – this is what he said: their monetary valu needs to be reoved from the world prior to Rosh Hashanah of the Eighth Year, and the same law applies that they had to teach in the Mishnah that they remove it it after Rosh Hashanah if there is anything of those funds in the world after Rosh Hashanah of the Eighth Year, one is obligated to remove them in the holiness of the Seventh Year.
+ק"ו לדמיהן – But Rabbi Meir held: I am stringent regarding their monies (from the sale of the produce) more than the actual produce itself, for the produce/fruit is recognized that it would not be used for commerce, but money is not recognized and one might come to use it for commerce. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 3
+
+והנץ שלו – the flower/blossom that is on the upper portion a frui/protuberance on the blossom-end of fruits (having the appearance of a pestle seated in a mortar).
+וקליפי אגוזים – all of these are one dyes with them.
+והגלעינים (stone/kernel of a fruit) – stone/kernel of fruit, as for example, the stones that are in olives that we remove oil from them. And the stones of dates that are appropriate for food for cattle.
+צובע לעצמו – as it is written (Leviticus 25:6): “[But you may eat whatever the land during its sabbath will produce -] you, [your male and female slaves, the hired and bound laborers who live with you),” for all of your needs.
+שאין עושים סחורה בפירות שביעית – and dyeing for pay is business.
+לא בבכורות ולא בתרומה – perhaps they will be detained with him and they will come to be a snare to him. And exactly with a first born living animal, they decreed this but if it is slaughtered, it is permitted t sell it, even according to the Rabbis, as long as they don’t sell it in a bazaa/a number of booths put up for a mercantile fair.
+ולט בנבלות ואל בטרפות – for after the All-Merciful wrote that “they are unclean for you,” (Leviticus 11:27), why does it have to state further, “and they will be impure for you,” (Leviticus 11:35) but rather one is for the prohibition of eating and the other is for the prohibition of benefitting from it. But if you say – that the donkey, the camel, the horse and the mule, these are different for they are gown for their work and they are not forbidden to do business, but rather, with something that stands to be eating. And any thing that is forbidden from the Torah is prohibited to conduct business with, but a thing that from their words (i.e., the Sages) it was made forbidden, it is not forbidden to conduct business with it, but rather, wine of gentiles of which it is not known that it has been dedicated to an idol, that was made forbidden according to their words (I.e., of the Sages), it is forbidden to conduct business with it.
+ולא יהא לוקח – meaning to say, to gather and sell in the market as it appears like business, but when his son sells it by his hand, meaning, for him, even though he gathered them to sell them, it does not look like business.
+לקח לעצמו – gathered it for himself to eat and there was leftover, it is permitted to sell them, even he himself.
+
+Mishnah 4
+
+לקח בכור – [a firstling] having a blemish (which is unfit for consumption by Kohanim; see Tractate Bekhorot, Chapter 5, Mishnah 2) which is permitted to foreigners (i.e., non-Kohanim).
+מותר למכרו – as long as he does not sell it other than for the price that he purchased it for, that he should not profit from it.
+מותרין למכרן – because it is written regarding an animal that dies of itself (Deuteronomy 14:21): “[You shall not eat anything that has died a natural death; give it to the stranger in your community to eat,] or you may sell it to a foreigner,” abut the Torah didn’t prohibit other than to keep thema live to engage in business with them but if he accidentally caught unclean animals, it is permitted.
+ר"י אומר אף מי שנתמנה (if he incidentally encounters it) – even though that he does not hunt but rather that he found impure birds like (Deuteronomy 22:6): “If, along the road, you chance upon a bird’s nest.” But he disputes the first Tanna/teacher who stated that he especially was hunting.
+נתמנה – incidentally encounters, from the language (Daniel 1:5): “The king allotted daily rations [to them from the king’s food and from the wine he drank[.”
+וחכמים אוסרים – to someone who is does not hunt, and even has no skill in this, and the reason of the Rabbis is because the hunters that need to give a tax to the king from their trade, they (i.e., the Rabbis) permitted them to sell impure beasts, birds and fish in order that they are able to make payment to the king of the tax that is upon them, but not the rest of the people. But the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+לולבי זרדים (young sprouts of the service-tree, the interior of which is eaten as a relish) – the branches of the tree whose name is “sorb.”
+לולבי האלה (branches of the terebinth) – the language of (Isaiah 6:13): “[It shall be ravaged] like the terebinth and the oak, [of which stumps are left even when they are felled: its stump shall be a holy seed],” BALLUT in Arabic and GALNADI in the froeign language.
+בטנה (pistachio) – from the language of (Genesis 43:11): “pistachio nuts and almonds”; in Arabic, POSTAK.
+והאטדים (white thorn)– a kind of the species of thorns that grow in it hard black stones/kernels and they are eaten.
+אבל לעלים – of all of these there is removal, even though the branches do not fall, and I do not call them (Leviticus 25:7): “and your cattle and the beasts] in your land may eat all its yield],” they cease to beasts from the field; cease to your cattle from the house, nevertheless, the leases that fall are from the place of their attachment. And the branches which are attached are called, “their fathers,” and since they fall, they have removal.
+
+Mishnah 6
+
+וורד – rose.
+והכופר (cyprus flower) – nit is what we call ALHANAH in Arabic. And there are those who say that it is a perfume that they call GROPOLI.
+והקטף (balsam) – the balsam tree.
+לוטם (resin – used as a perfume; Maimonides calls it a chestnut or hazelnut) – It is the Aramaic translation of (Genesis 37:25): “[their camels bearing] gum, balm [and ladanum to be taken to Egypt];” And there are those who say that it is TZINBAR in Arabic; PANYULISH in the foreign language.
+יש להם שביעית ולדמיהן שביעית – the same law applies that they have removal [from the house] and their monetary value has removal, and even though it is not mentioned in the Mishnah.
+מפני שאינו פרי ([that balsam is not subject to the laws of the Seventh Year]) – and their law is like wood that do not have the holiness of the Seventh Year because their benefit comes after their removal [from the house], and the Torah stated (Leviticus 25:6): “But you may eat whatever the land during its Sabbath will produce” – that which is similar to eating for their benefit and removal are equivalent, excluding the wood whose benefit comes after their removal. But the first Tanna/teacher [of this Mishnah] holds that the balsam is its fruit. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 7
+
+ורד חדש שכבשו בשמן שין – a rose of the Seventh Year that was preserved/pickled in oil of the Sixth [Year], he will remove/gather the rose prior to the time of removal [from the house] arrives and everything is permitted. But a rose of the Seventh Year that was preserved/pickled in oil of the Eighth [Year] and the time for the removal has already arrived of the rose, he is liable to removal everything, as it is taught at the ending clause: [Produce of the] Sabbatical Year renders forbidden [subject to the laws of the Sabbatical year] all other [permitted produce] of the same species [with which it has been mixed]. But [if the two lots of produce are] not of the same species, [only if the produce of the Sabbatical year] imparts its flavor [does it render the other produce forbidden].
+וחרובין חדשים וכו' – here we are speaking of one who comes to drink the wine after the time of the removal [from the house] and in every matter, e is liable to remove it. But if the carobs did not remain/tarry in the wine until the time of the removal, he gathers/collects the carobs and the wine is permitted like sifting, and this is taught explicitly in the Tosefta (see Tosefta Sheviit, Chapter 5, Halakhot 13-14 in the Lieberman edition to Seder Zeraim, page 188).
+זה הכלל וכו' – it speaks about aoll the prohibitions in the Torah, that in all of them, of the [permitted produce of the] same species with however small the amount of produce and with two separate species when it imparts a flavor, and it is not the Halakha.
+השביעית אוסרת בכל שהוא במינה – after the removal. But prior to the removal [from the house], they lack the holiness of the Seventh [Year], which would be prohibited to cause it loss and to conduct business with them until there is the imparting of a flavor, whether of its own species or not of its own species.
+ושלא במינה – even after the removal when it imparts a flavor.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כלל גדול. מלודמא – bandage/dressing and a compress/plaster and the explanation of מלוגמא is מלא לוגמא/a mouthful or quantity of liquid filling up one cheek for it is the practice of a person to chew/masticate wheat or dates and place them on top of his wound.
+אין עושים ממנו מלוגמא – ut you may eat whatever the land during its sabbath will produce,” what is particularly designated for you, which is food for human beings and not for soothing remedies , but what is not particularly designated for you will be, whether for eating, whether for soothing remedies/bandages. Therefore, whatever is not food for human beings, we make of it an emollient/ soothing remedies for human beings.
+עושין ממנו מלוגמא לאדם אבל לא לבהמה – as it is written (Leviticus 25:7): “and your cattle and the beasts in your land [may eat all its yield],” that which is appropriate for beasts and cattle , will be for food for cattle, but not to make of it a soothing remedy/bandage.
+חומרי אדם – and they don’t make from them an emollient/soothing remedy.
+וחומרי בהמה – that it is forbidden to boil them.
+הסיאה (plant classified with hyssop) – a grass that they call it in Arabic TZIDRAG.
+ואזוב – TZATER in Arabic, and AISPO in the foreign language.
+וקורנית (thyme) – in Arabic HASSA, and in the foreign language and in the foreign language ASHRIAH.
+
+Mishnah 2
+
+וסיכה – we are speaking about grapes and olives that have in them eating, drinking and anointing.
+לאכול דבר שדרכו לאכול – even though the Torah stated (Leviticus 25:6): “But you may eat [whatever the land during its sabbath will produce],” and not for loss, we do not obligate him to eat something that that generally human beings don’t eat, such as cooked dish that spoiled, and we don’t concern ourselves if it went to ruin . And similarly a thing that generally human beings don’t eat other than upon improvement/repair and he comes to eat it as it is without the improvement/repair, as for example, to eat a live species of beet or to masticate live wheat , we don’t listen to him.
+וכן בתרומה וכן במע"ש – which wee not given to him other than to eat, and to drink and to anoint with.
+שנתנה להדלקת הנר – which is not the case with pure heave-offering, but impure heave-offering, we kindle the file with it, And with Second Tithe, it is written (Deuteronomy 26:14): “I have not cleared out any of it while I was impure,” but when he is pure, he is permitted to clear it out/remove it. But on the Seventh Year, whether he is impure or pure, it is permitted [to remove it].
+
+Mishnah 3
+
+לא במדה ולא משקל ולא במנין – in order that they can be sold cheaply. Alternatively, because they don’t sell them in the matter that they sell in the rest of the years, they will treat them with the Sanctity of the Seventh Year and not come to disregard/despise them.
+אף לא אגודות – that he will not sell it in the same manner that they sell it in the rest of the years.
+ועץ חלב – it is explained in the chapter above (Tractate Sheviit, Chapter 7, Mishnah 1).
+
+Mishnah 4
+
+שכרו מותר – for it lacks the sanctify of the Seventh Year, and even though that the Seventh Year takes hold of its monetary value, this is not the money of the Seventh Year.
+לקוט לי בו ירק – this is the language of a sale, that implies, gather for me its equivalent in vegetables, but [the word] לקוט /gather-glean is the language of hiring someone, and not the language of a sale.
+ככר בפונדיון – not that he said to him, “I will give you a Pundiyon,” only a loaf worth a Pundiyon.
+כשאלקט ירקות שדה אביא לך מותר – because this one is giving to the other a free gift, since the vegetables of the field are found/available.
+לקח ממנו בסתם – debts for merchandise payable at certain seasons in the manner that they sell in the store.
+לא ישלם לו מדמי שביעית – for it is like business [dealings].
+
+Mishnah 5
+
+בייר (superintendent of the well in rural communities) – he who digs wells and provides water to the people of the city. He should not give him from the monies of the Seventh Year to supply water for him to all his utensil.
+ולא לבלן (and not to the bathing attendant) – who warms up the bathhouses.
+ולא לספר – the wag of the haircut.
+ולא ספן – the wage of the boat/ship.
+ולכולן – to all of these that are taught in our Mishnah, he can give a free gift that is not for the sake of their wages, for even though that he knows that it is for a gift that he gave, he will not demand from him a wage/payment.
+
+Mishnah 6
+
+במוקצה – a utensil that is designated to harvest dates with is called מוקצה/Muktzeh.
+בחרבה (knife) – a akinife. I is the language of a sword. And the reason is because it is written (Leviticus 25:5): “or gather the grapes of your untrimmed vines,” in the manner of those who harvest grapes.
+עריבה (kneading trough) – that they knead the started dough.
+ובקטב (small wine or olive press with a cylindrical beam)- a large and heavy wood and on its top is a large stone that they place on the olives in the olive press, which is called a קוטב.
+בודידה (small olive press) – a small olive press like a kneading trough.
+רבי שמעון אומר כו' – And the Halakha is according to Rabbi Shimon.
+
+Mishnah 7
+
+לא יביאנו לידי פסול (they will not cause [the vegetables]- to become invalid – so that the produce of the Sabbatical Year will not be wasted in the event the oil becomes unclean and must be burned) – foer if iet becomes invalid because of the oil of heave-offering, everything must be burned, and it is found that it will cause the fruit of the Seventh Year that it won’t be eaten.
+ורבי שמעון מתיר – to bring holy/dedicated objects to the House of Impurity. But the Halakha is not according to Rabbi Shimon.
+ואחרון אחרון נתפס בשביעית (The very last [produce obtained in this manner] is subjected to the laws of the Sabbatical Year) – How so? He purchased meat with the fruit/produce of the Seventh Year; the meat and the produce/fruit are removed in the Seventh Year, if he purchased fish with the meat, the meat is excluded and the fish subjected to the laws of the Seventh Year. If he acquired oil with the fish, the fish is excluded and the oil is subjected to the laws of the Seventh Year, and he is obligated to remove the fruit/produce and the oil, it is found that the very last thing acquired in this manner is subjected to the laws of the Seventh Year. But the produce/fruit of the Seventh Year itself is always forbidden, and we derive it from what is written (Leviticus 25:12): “For it is a jubilee. It shall be holy to you.” Just as what is holy takes hold upon/takes effect its monetary value, so even the Seventh year takes hold upon/takes effect on its monetary value. Or, just as the holiness takes hold upon its monetary value and it goes to unconsecrated produce, even the Seventh Year takes hold upon its monetary value and it goes to unconsecrated produce, the inference teaches us – "תהיה"/it shall be [holy unto you], it will be in its status.
+
+Mishnah 8
+
+יאכל כנגדן (and eat produce of equal value [to replace the produce of the Sabbatical year which he sold])- corresponding to the funds, he will purchase from his own [money] things that are for the needs of eating and consume them in the sanctity of the Seventh Year.
+קני זבים וקני זבות – two turtle-doves or two young pigeons that those who suffer a flux or have given birth are obligated to bring.
+
+Mishnah 9
+
+שתקו לא אומר לכם מה ר"ע אומר בו - Rabbi Akiva received [the tradition] from Rabbi Eliezer his teacher who was more lenient as regarding anointing . And when they told him that Rabbi Eliezer stated that it should be burned, he said to them: “Be silent,” for I am not permitted to interpet how much Rabbi Eliezer was lenient in this, as the Halakha is according to the Sages.
+
+Mishnah 10
+
+כאוכל בשר חזיר – not exactly, for a person who eats the bread of Samaritans/Cutheans is not flogged from the [law of] the Torah, but rather receives stripes of rebellion from the Rabbis.
+מה ר"א אומר בו – for he (i.e., Rabbi Eliezer) is more lenient in this.
+
+Mishnah 11
+
+ואם מתחשב הוא – if he is an important person that people learn from him, he must be stringent upon himself.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+הפיגם (the herb rue – with leaves that a re wide below and narrow on top) – a grass that is called RUTA in the foreign language.
+והירבוזין (asparagus, strawberry-blite) – ASPARGEE in the foreign language, and the wild ASPARGEE of the fields that are not of the gardens.
+והחלגלוגות (purslane)- in Arabic RAGLA and in he foreign language VIRDOLAGESH.
+וכוסבר (coriander) – COLIANDER in the foreign language. And especially of the mountains, but they of the gardens they are highly regarded. . And similarly, and parsley of the rivers especially but not of the garden.
+כרפס – APIYU in the foreign language.
+גרגיר (garden rocket) – ORIGA in the foreign language.
+שבאפר – that grows in the reed-grass. But of the garden it is highly regarded.
+פטורים מן המעשר – in all of the years, as it (i.e., the Mishnah) explains the reason, that there are not in a similar manner guarded and are not highly regarded in the eyes of their owners and they make them ownerless, and that which is ownerless is exempt from the tithes, as it is written (Deuteronomy 14:29): “Then the Levite, who has no hereditary portion as you have,” with a a matter that he does not have a hereditary portion as you have, he takes his tithes, excluding that which is ownerless, gleanings, the forgotten sheaf and the corner [of the field] that he does have a portion as you have.
+ונלקחים מכל אדם בשביעית – (and are brought from anyone during the Sabbatical Year) – because there is no way to guard them, for every thing that has a way to guard it is prohibited to acquire it from an illiterate individual (i.e., a person who does not know/observe the laws of Levitical purity and the tithes) in the Seventh Year , for he is suspect to guard the produce, and not to make them ownerless, and a person who acquires it from that which guarded, even like one-half an Issar’s worth is prohibited. And all of these of our Mishnah whose legal presumption is that they don’t guard them are permitted to purchase them for an illiterate individual in order to have food for the three meals [of the Sabbath or Festival day] alone and not more, for we don’t transfer the monies of the produce of the Seventh Year to an illiterate individual, even though that this produce is from that which is ownerless, more than food for three meals, because he is suspect to store the monies and don’t practice with them the Sanctity of the Seventh Year.
+שלא נחשדו עליהם עוברי עבירה – because to bring them from that which is guarded. But the Halakha is not according to Rabi Yehuda.
+כל הספיחין מותרין – to acquire from all persons, for we legally presume that they are not from that which was guarded.
+חוץ מספיחי כרוב – that their legal presumption is that they are from that which is guarded. 
+Because there is nothing of a similar manner among vegetables of the field that do not grow like them in the wilderness, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 2
+
+שלש ארצות – in the Land of Israel separated one from the other for the matter of removal [from the house]. And the removal that is mentioned in each place in the Seventh Year is that whenever it is not found in the field from the same species that he collected for himself in the house, he is obligated to remove that species from the house immediately. As for example, if he gathered figs and made of them dry figs, he cannot eat from those dry figs, even during the Seventh Year, but rather, whenever they are found as figs attached to the tree, when the figs were used up from the trees, one is required to remove the dry-figs that are in his house, or to eat all of them immediately, or to make them ownerless until there not remain any of them in house, as it is written (Leviticus 25:7): “and your cattle and the beasts [in your land may eat all its yield],” whenever the beasts eat in the field, the food for the cattle is from the house; when it ceased for the beasts from the field, it ceased to your cattle from the house. And each individual section from it is divided into three parts.
+כל שאינו מגדל שקמים גליל העליון – for the sycamore [trees] do not gorw other than in the lowlands, and a sign for the matter, (I Kings 10:27 – there is a printer’s error in the text – as the “yud” was lengtnened to look like a “vav”): “[The King made silver as plentiful in Jerusalem as stones,] and cedars as plentiful as sycamores in the Shephelah.”
+ותחום טבריה – it is the valley, these three are from the Galilee.
+ההר והשפלה והעמק these are the three sections of the land of Judah/Judea.
+שפלת לוד. והר [שלה] לוד. ומבית חורון עד הים – these are the three sections of the Transjordan, and the lowlands of Lod are like the southern lowlands , and whenever one eats in the [southern] lowlands, one eats in the lowland [of Lod]. And the mountain of the lowland of Lod they eat there whenever they eat on the Mountain of the King.
+מבית חורון ועד הים מדינה אחת – and whenever it did not cease for the beasts from one of these places that are between them, the people of this border are able to eat through the one place that it (i.e.,) food) did not cease there for the beasts from the field.
+
+Mishnah 3
+
+ולמה אמרו ג' ארצות – since there are three lands in each one, that makes here nine lands, for what Halakha did they say that there are three lands for removal [from the house] and not more?
+שיהיו אוכלים בכל אחת ואחת עד שיכלה האחרון שבה – they eat in Judea/Yehuda until the last [of the Seventh Year produce] runs out in its three lands, and similarly in the Galilee and similarly in the Transjordan. But if they don’t eat in Judea through that which is in the Galilee, nor in the Galilee through that which is in Judea, and we learn/derive that no beast that is in Judea distances itself to leave from Judea to the Galilee, or from the Galilee to Judea, but they leave from [one part of] Galilee to [another part of] Galilee and from [one part of] Judea to another [part of] Judea.
+ושאר כל הארצות כהר המלך – the rest of all the lands that are in the Land of Israel eat through the produce/fruit that are found in the Mountain of the King and they were the majority of the produce and last from all the est of the lands in the Land of Israel.
+וכל הארצות כאחת לזיתים ולתמרים – all the lands that are in the Land o Israel eat olives and dates through one land that didn’t cease in it the olives and dates for beasts from the field, whether they are in this land in Judea or in Transjordan or in the Galilee. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 4
+
+אוכלין על המפקר – they eat from what is in the house through that which is found from the same species in the field in an ownerless place. But if it that species stopped and ceased from the place that is ownerless, even though it is found of it in a guarded place in the houses or in the gardens, he is liable to remove them [from the house] as we say that it ceased for the beasts from the field, it ceased for the cattle from the house.
+ר' יוסי מתיר אף על השמור – but the Halakha is not according to Rabbi Yossi.
+אוכלים על הטפיחים (they eat the stinted/poor grains or the growth between the grass) – on what the birds place in the stinted poor/stinted grains, that are earthenware jugs that are built into the wall where there birds that build a nest. And they eat from what is in the house all the while that it is found from that species in the poor/stinted-grains.
+ועל הדופרא (a species that bears a species of figs twice a year) a tree that makes fruit twice in a year, they eat the first until the last runs out that is in their species.
+אבל א על הסתווניות – they don’t eat the grapes through the grapes that grow in the days of the autumn (i.e., winter fruit).
+רבי יהודה מתיר – [Rabbi Yehuda permits] to eat grapes through the winter fruit/that grow in the autumn all the while that they produce first fruits prior to the end of he summer. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+הכובש ג' כבשים (he who puts three sorts of pressed vegetables into a jar) – three kinds of vegetables.
+בחבית אחת – of vinegar or of brine, in order that they will preserve/maintain the three kinds of vegetables together.
+רבי אליעזר אומר אוכלים ע הראשון – and since the first species of them was completed from the field, all of them wer forbidden, and even those that were not completed, for that species that completed provided a flavor to those that had not been completed and forbade them, and it is taught in the Mishnah above in Chapter 7 of [Tractate] Sheviit (Mishnah 7), that the Seventh Year prohibits its species, however small, and not of its own species through its imparting a flavor.
+רבי יהושע אומר עף על האחרון – with the support of the species that was completed last an be eaten from the three of them, even though the two had ceased for the beasts that are in the field, and the reason of Rabbi Yehoshua is since that these that were completed were absorbed from the the taste of that which had not completed, as the Biblical verse states (Leviticus 25:12): “you may onl eat the growth direct from the field,” all the while that ou eat from the field, you eat from the house, and this Biblical verse is extra, for we expound it from (Leviticus 25:7): “and your cattle and the beasts in your land may eat all its yield,” all the while that beasts eat in the field, your cattle eats from the house, etc. But, the Biblical verse comes for that which si pressed/pickled and this is what he said (Leviticus 25:12): “you may only eat the growth directly from the field,” if there is in the field a bit from what is pressed in the house, that the taste is absorbed in the the thing that is pressed, there is of its species still in the field that still was not completed, even though that the essence of the fruit/produce was completed, nevertheless, “you may eat the growth directl from the field,” and there is no need to remove it [from the house].
+כל ירק אחד הוא – the Sages did not provide a measurement for each vegetable and every vegetable on its own, but rather, even though the three of them were completed from the field, but since there are the rest of the vegetables that did not cease, he eats through the other vegetables and does not remove them from the jar until all of the vegetables have run out from the field. And the Halakha is according to Rabban Gamaliel that all that its species have ceased from the field, he can remove its species from the jar and eat the rest.
+
+Mishnah 6
+
+המלקט עשבים לחים – he eats them [in the Seventh Year] without removal until the moistness of the land dries up that sweetens the produce and fruit; from then and onward, he is liable to remove them from the house.
+המנגב ביבש – the person who gathers dry grasses, eats them without removal [from the house].
+עד שתרד רביעה שניה – which in an average/intermediate year is the twenty-third of Mar Heshvan; from then on, he is required to remove them [from the hosue].
+מגבב (gathers dry plants/leaves) – the Aramaic translation of (Exodus 5:12): “[Then the people scattered throughout the land of Egypt] to gather stubble for straw,” for rakings.
+רביעה – because the rain fructifies the ground and bears living brood like this male that copulates the female. Another interpretation: that it sprinkles the dust and causes it to lie down. The Aramaic translation of (Genesis 29:2) (the Biblical text referred to does not have the requested verb in the singular tense – but it does appear in the plural): “three flocks of sheep were lying there beside it,” -lying.
+ועלי גפנים – moist [leaves of vines]. They eat them all the while that the are found in their early stage of ripening, meaning to say, when they are attached to the tree.
+שישורו – that they will fall.
+והמגבב ביבש – owners of dry reeds and vines, he consumes them until the second rainfall occurs, and after that he should remove it [from the house].
+בכולן – whether grasses or reeds and vines whether moist or dry, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+עניים נכנסים לפרדסאות – in the rest of the years of the Seven Year [cycle], [the poor] gather gleanings and the forgotten sheaves and the corner of the field, and similarly, they enter to the gardens in the aftermath of the Seventh Year 
+until the second rainfall occurs, because the fruits/produce of the Seventh Year that remained from it are permitted.
+בתבן ובקש של שביעית – for mere straw and stubble are fit for consumption by animals and they have the sanctity of the Seventh Year, and it is prohibited to burn it and to derive the benefit of [destruction], because we expound (see Mishnah Sheviit, Chapter 8, Mishnah 1 – and Leviticus 25:6): “But you may eat whatever he land during its sabbath will produce,” and not for loss. But when it is abolished, what was in the field from the food for live beasts, it released the Sanctity of the Seventh Year from what is in the house.
+
+Mishnah 8
+
+והגיע שעת הביעור – the time of removal of he produce/produce according to their place, as is taught in the Mishnah above (Tractate Sheviit, Chapter 9, Mishnah 2): “Three regions with respect [to the laws] of removal, and in the Baraita (Tractate Pesahim 53a), we taught, that one consumes grapes until Passover, olives until Shavuot and dried figs until Hanukkah, dates until Purim and all of them of the Eighth Year. And these periods with mere [produce], if it was used up for the beasts of the field or not, but if it is known, everything is according to what had been used up.
+מחלקן מזון שלש סעודות לכל אחד ואחד – from the men of the house, and afterwards, he distributes to his neighbors, to his relatives and to his acquaintances; and he removes and places it on the entrance of his house and states: “Our brethren of the House of Israel: He who needs to take should take.”
+ועניים אוכלים אחר הביעור אבל לא עשירים – as it is written (Exodus 23:11): “[but in the seventh you shall let it rest and lie fallow.] Let the needy among your people eat of it, and what they leave let the wild beasts eat.”
+אחד עניים ואחד עשירים – they call concerning him (Exodus 23:11): “Let the needy” and also your people. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 9
+
+רבי אליעזר אומר ינתנו לאוכליהן – even though these fruits/produce were gathered with permission to eat them in the Sanctity of the Seventh Year, nevertheless, Rabbi Eliezer holds that it is forbidden to the one who gave him these fruit/produce to eat them alone, but rather, they would give them that they should consume it, he with the others, for Rabbi Eliezer, according to his reasoning who holds like the School of Shammai, as they stated (above, Chapter 4, Mishnah 2), that it is forbidden to eat the produce/fruit of the Seventh Year as a favor, meaning to say, to attach merit to whom that he gives him the Seventh Year produce that the All-Merciful made ownerless, therefore, the one who gave him Seventh Year produce as a gift, or that it fell to him inheritance, it is forbidden that he should eat them alone, and not to attach merit to whomever has bequeathed them to him, or that gave them to him as a gift, but rather, he should eat them with others in order that he not eat Seventh Year produce as a favor.
+וחכ"א אין החוטא נשכר – The Sages, according to the words of Rabbi Eliezer stated this to hi, for us, it is permitted to eat the Seventh Year produce, whether as a favor or not as a favor, but rather, to you, who stated that it is prohibited to eat Seventh Year produce as a favor, how that you say that they should be given to o those who would eat it and that you permitted to whomever that they gave him Seventh Year produce as a gift to eat them with others, for haven’t we found that the sinner is benefits/is rewareded when he eats them with other people, and the law gives an account according to you woulds that they should be sold to those who eat it that he pay his debt to them what they are worth in order that the sinner not benefit [by being given such produce to eat] and the money would be ivided to all people. But the Halakha is not according to Rabbi Eliezer.
+האוכל מעיסת שביעית עד שלא הורמה לתה חייב מיתה – that you should not say that there is no Hallah in the Seventh year, as it is written (Leviticus 25:6): “for eating it” but not for burning it and Hallah, if it is defiled, requires burning, it comes to tell us that the Torah stated (Numbers 15:20) that: “as the first yield of your baking,” from whatever dough that will become Hallah you should offer as a heave offering.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+שביעית משמטת את המלוה – A person who loans his fellow and the Seventh Yeaer passed upon him after the loan [was made], he cannot claim [repayment of] his loan from his fellow, as it is written (Deuteronomy 15:2): “every creditor shall remit the due that he claims from his fellow.”
+בשטר – that he wrote for him a document [for which] an obligation for which property is pledged and he mortgaged land upon the lender that looks like he who deposits as surety lands with him, nevertheless, the Seventh Year cancels it (i.e., the loan).
+שקנה ממנו באמנה – that he bought from him in good faith.
+
+ואם עשאה מלוה – that he intended [this] with the purchaser and the creditor settles the interests on the debtor as a loan (the note stating the combined amount of principal and interest as principal).
+הראשון משמט – if he purchased it in good faith the first time from the hstore, and he retracted and purchased it a second time, the first [purchase] is made into a loan and is cancelled, but not the second. If he retracted and purchased it a third time, the first and second are made into a loan and the Seventh Year cancels them, but not the third, and such is the case always. The last one (i.e. purchase), the Seventh Year does not cancel and all the others, the Seventh Year cancels them, for since it was appropriate for that he should give him the money of the first one prior to his purchasing the second debts for merchandise payable at certain seasons and he did not give it, the first one becomes a loan, and similarly at all times. But the Halalkha is not like Rabbi Yehuda.
+כל מלאכה שפוסקת בשביעית – if he hired this man from labors that stop in the Seventh Year, meaning to say, from labors that are forbidden to perform them in the Seventh Year such as plowing and reaping and working the land, this salary is made like a loan in the Seventh Year, and the Seventh Year cancels it, and if not, that this payment that he is obliged to him was from the rest of the labors that are not forbidden in the Seventh Year, it is not made like a loan and the Seventh Year does not cancel it. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 2
+
+השוחט את הפרה – in the Seventh Year, and divided it [among the purchasers] on the first day of the two days of the holiday of Rosh Hashanah, if Elul was intercalated [by addin to it an additional day – thirty days], it is found that the first day that it (i.e., the cow) was divided, it was a weekday, and it was the last day of Elul of the Seventh Year, and the Seventh Year cancels [a debt] at its end, as it is written (Deuteronomy 15:1): “Every seventh year (literally, at the end of Seven Years) you shall practice remission of debts.”
+האונס והמפתה (see Deuteronomy 22:19) , that they give fifty Shekel [as a fine].
+והמוציא שם רע – that gives one hundred.[Shekel].
+וכל מעשה בית דן – money that they wrote upon it a religious decision, you are obligated to give it to him.
+אין משמיטין – for since the Jewish court that made a religious decision regarding the money [is considered] as collected, and as if it reached his hand.
+המלוה על המשכון – as it is written (Deuteronomy 15:3): “but you must remit whatever is due you” except for that “whatever is due you from your kinsman.”
+והמוסר שטרותיו לב"ד – as it is written: “[but you must remit] whatever is due you from your kinsmen,” except for someone who hands over his bonds to a court [for collection] since the Jewish court has the obligation towards his brother.
+
+Mishnah 3
+
+פרוזבול אינו משמט – The word פרוז is an ordinance (for the public welfare) (see comment of Rav Hisda in Talmud Gittin 36b); the word בול is for the rich (and Rashi’s commentary at the top of Talmud Gittin 37a), as it written (Leviticus 26:19): “And I will break your proud glory. [I will make your skies like iron and your earth like copper].” And Rav Yosef (see Talmud GIttin 37a) stated that these are the cities in Judea. An ordinance was made for the rich that they would not transgress on [the verse] (Deuteronomy 15:9): “Beware lest your harbor the base thought, [‘The seventh year, the year of remission, is approaching’],” and there is an ordinance for the poor that they would find someone who will lend to them, for the cancelling of cash debts in the present time is Rabbinic, as it is written (Deuteronomy 15:2): “This shall be the nature of the remission: every creditor shall remit the due that he claims from his fellow…,” as the Biblical verse speaks of two remissions: one is the remission of land and one is the remission/cancellation of cash debts, for at the time when one remits/cancels land debts, you remit/cancel cash debts, and at the time when you don’t remit land debts, you don’t remit/cancel cash debts; and it is Rabbinic, for they ordained the cancellation of cash debts at this time, and because of this, there was power in the hand of Hillel to establish Prozbul to cancel/release the law of remission, for the cancellation of cash debts is none other than from the words of the Scribes.
+
+Mishnah 4
+
+זהו גופו של פרוזבול – its essential principle and its root.
+והדיינים חותמים למטה או העדים – For this purpose, it is taught “the judges or the witnesses” to teach you that a witness is able to become a judge or a judge [is able to become] a witness, for according to the Rabbis a witness becomes a judge, and Prozbul is a Rabbinical ordinance.
+
+Mishnah 5
+
+פרוזבול המקדם – that its time is early, that it was written in Kislev and the its time that is written within it is from the previous Tishrei, it is Kasher/fit, because the prerogative of the lender is impaired in this, for a Prozbul does not profit other than to loans from before it, for when they are transferred to the Jewish court, they are cancelled, it is found that they cause loss in what that its time had been advanced, but a postdated Prozbul is invalid, for he made the time later amd the je the borrower between them, and when he produces this Prozbul and the the Jewish court sees the time, they think that the loans preceded the Prozbul and it is found that he collects unlawfully
+שארי חוב המוקדמים פסולים – as for example, that it refers to Nisan and he wrote in the document the time of the previous Tishrei, they are invalid because he collects unlawfully from the mortgaged property between Tishrei and Nisan, and te Rabbis fine im, that he should not collect at all with this document from the mortgaged property, and even from Nisan and beyond, as a decree lest he collect from them unlawfully between Tishrei and Nisan. But however, the document is not invalid on account of the witnesses that affixed their signatures to it who were wicked who signed the antedated document falsely, for the witnesses would be able to state that that we affixed our names on the essence of the loan and not on the time, and we did not come to testify that it was written and signed on that day.
+והמאוחרים כשרים – because the lender’s prerogative has been weakened, that he doesn’t seize the sold property other from the time that is written in the document.
+כותבין פרוזבול לכל חד ואחד – for each and every loan it is necessary that he will transmit his documents to the Jewish court and it will write him a Prozbul, therefore, like when five [people] borrow from one [person], it doesn’t write other than one Prozbul, for there is only one lender here, and even though that there are many borrowers, that when the lender will have one Prozbul on everything that is enough.
+
+Mishnah 6
+
+אלא על הקרקע – unless the borrower has real-estate, for then, the liability is considered as collected in the hand of the Jewish court and we don’t don’t call him (Deuteronomy 15:2):”he shall not dun [his fellow or his kinsman].”
+אם אין לו – if the borrower/debtor [lacks land], and the lender has [land], the creditor/lender transfers to him from his field a small piece and writes upon it a Prozbul, and even if the debt is one-hundred Maneh, because a small piece of land is worthy to collect through it all of his debt, as for example, regarding that he collects and then collects again until he completes all of his debt.
+היתה לו – if the borrower/debtor had a mortgaged field in the city, whether others had mortgaged it to him or whether he mortgaged it [as a security] to others, they write a Prozbul.
+כותבין לאיש על נכסי אשתו – such as the land of the wife’s estate of which the husband has the fruition [without responsibility for loss or deterioration].
+על נכסי אפוארופין – that they lend for the needs of the orphans as the orphans have no property.
+
+Mishnah 7
+
+כוורת דבורים וכו' – when it (i.e., the beehive) is attached with plaster, everyone admits that it is like land/real estate for all things, but if it was placed upon pegs, everyone admits that it is like utensils and is not like land/real estate; they did not dispute other than when it was lying on the ground and not attached with plaster.
+ר"א אומר הרי היא כקרקע – and like land/real estate, it is acquired with money, a document and a claim of undisturbed possession during a legally fixed period.
+וכותבין עליה פרוזבו – if the debtor/borrower has a beehive, it is like he had land/real estate.
+ואינה מקבלת טומאה – in the manner that real estate is attached and is not susceptible to ritual uncleanness.
+והרודה – from the honeycombs that are within it on Shabbat, he is liable for a sin-offering like someone who tears off something from the place where it is attached, as it is written (I Samuel 14:27): “And he (i.e., Jonathan) dipped it into the beehive of honey [and brought his hand back to his mouth and his eyes lit up],” bu what connection has he forest with the honey, but rather, just as the forest, he who plucks/detaches from it on the Sabbath is liable for a sin-offering, even honey that one removes [from the beehive] on the Sabbath is liable for a sin-offering. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 8
+
+המחזיר חוב בשביעית – at the end of the Sseventh Year, which is its year of cancellation of debts, for the Seventh Year does not cause the release from debt other than at its end as it states (Deuteronomy 15;1): “Every seventh year (literally, at the end of the Seventh Year) [you practice remission of debts].”
+אמר לו אעפ"כ – the borrower/debtor says to him (i.e., the creditor/lender), even so/nevertheless, I want to repay you.”
+יקבל ממנו – is that all? But rather, he is permitted to say to him, that his has hand will be stretched out to receive [payment] from him when he says to him, “I cancel [the debt].”
+שנאמר וזה דבר השמטה – meaning to say that mere speech that he he emits from his lips that he cancels is enough, and the first word that he stated, “I cancel” is sufficient, and he does not need to say and repeat, as it states (Deuteronomy 15:2): “This shall be the nature [of the remission],” you have nothing other than the first word, and similarly (Deuteronomy 19:4): “Now this is the case [of the manslayer who may flee there and live].”
+
+Mishnah 9
+
+המחזיר חוב בשביעית (one who repays a debt cancelled by the Seventh Year) – the borrower/debtor says to the lender/creditor, “even so/nevertheless,” and returns to him his money, the Sages are pleased with him.
+לא יחזיר לבניו – he is not obligated to return [the debt] to his children (i.e., of the convert), if the convert died.
+ואם החזיר רוח חכמים ננוחה הימנו – and exactly to his children that were converted with him, because an idolater inherits his father from the Torah, as it is written (Deuteronomy 2:5): “I have given the hill country of Seir as a possession to Esau,” and if he doesn’t return [the loan] to his (i.e., the convert’s) children, one can suspect lest they will return to their original nature when they say,” if we were idolaters, we would inherit their fathers, and it would be necessary to return [the debt] to them, but if their parents were not were lacking holiness (i.e., the children were conceived while they were heathens) but at their births, they were in holiness (i.e., the children were born when they became Israelites), they didn’t inherit their fathers from the Torah, for their inheritance would not ever be appropriate for them , one cannot suspect this less they return to their original nature, and one who ever restores it (i.e., the inheritance) to them, the Sages are not pleased with him.
+כל המטלטלין נקנין במשיכה – and whenever he did not take possession by drawing or seizing an object each one of them can retract, and even though he (i.e., the potential purchaser) gave the money, the monies do not purchase until he draws/seizes the object that is acquired, but nevertheless, a person who fulfills his word and doesn’t retract, and even if he did not take possession by drawing or seizing an object, the Sages are pleased with him, for it is taught in a Baraitha (Talmud Bava Metzia 49a on Leviticus 19:36): “You shall have [an honest balance, honest weights,] an honest ephah, and an honest hin,” that your “no”/negative response will be in righteousness and your “yes”/positive response will be in righteousness.
\ No newline at end of file
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+Bartenura on Mishnah Sheviit
+ברטנורא על משנה שביעית
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Sheviit
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org
+
+Bartenura on Mishnah Sheviit
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+עד מתי חורשין בשדה האילן – further on (i.e., in Mishnah 2), it explains what is a שדה אילן /a field containing at least three trees within a distance of a Se’ah (i.e., a cultivated field in which trees grow; an orchard).
+ערב שביעית – that it is necessary to add from the sixth year on to the seventh year in the prohibition of working the land, and further on (i.e., Mishnah 4), we will derive it from Biblical verses.
+כל שמן שהוא יפה לפרי – that is to say that the ploughing is auspicious for the produce, as he would prepare the ground for the needs of the sixth year and not for the needs of the seventh [year].
+עד העצרת – for until Atzeret/Shavuot, it is auspicious for the produce and not for more than that. And from Atzeret and onward, it appears that he is preparing for the needs of the seventh year. But in a bright, shade-less field (vegetable or grain field) where there is no tree, until Passover. But this Mishnah is the “earliest collection of Mishnah/משנה ראשונה and is not the Halakha, for Rabban Gamaliel and his Jewish court counted on these two periods of time, which are Passover for a bright shade-less field and Atzeret/Shavuot for a cultivated field in which trees grow, and permitted them [to work the fields beyond these established times] [so that] it is permitted to plough until Rosh Hashanah of the seventh year.
+
+Mishnah 2
+
+לבית סאה – land which is fifty cubits by fifty cubits (i.e., a cubit is a measure equal to the distance from the elbow to the tip of the middle-finger).
+ככר דבלה – the dry figs are made by with a press similar to a loaf of bread which are called a cake of pressed figs.
+באיטלקי – in the Italian Maneh (= 25 Selah) of Greece and since it was such in the days of Moses, we estimate by it and Maneh is one-hundred Denarim and the Denar is six Maot and the weight of each M’ah is sixteen intermediate-sized hairs/panacles.
+פחות מכאן – from a cake of sixty Maneh we do not plow the entire field requiring one Seah of seed other than under the tree alone, or outside of it, as much as its light and its basket that collects figs is called “its light” (??chaff) like one who harvests dates and cuts grapes.
+וסלו – the basket into which he places what he picks and the rest of the field is considered a bright, shade-less field and we don’t plow it other than until Passover.
+
+Mishnah 3
+
+אחד אילן סרק – that does not bear fruit and they are planted three to a Bet Seah (50 cubits by fifty cubits – see the previous Mishnah).
+אם ראויין לעשות – we view each and every tree on its own – if it is a fig tree and things similar to it, it would make a loaf of pressed figs and for what reason did they estimate with a fig on its huge fruit and that it makes a lot.
+לצרכן – the area that is occupied by the gatherer when his basket is placed behind him.
+
+Mishnah 4
+
+עד שיהיו מג' ועד ט' – meaning to say, this law that we stated, meaning from three until nine [trees], but if there were ten [trees] or more, even though they don’t produce [fruit], we plough [the entire Bet Seah].
+שנאמר בחריש ובקציר תשבות – it refers to the first clause, as it is taught [at the conclusion of Mishnah 3 of this chapter): “We plow them only according to their need.” And from where do we learn that we don’t plough the entire Bet Seah, as it states (Exodus 34:21): “ you shall cease from labor even at plowing time and harvest time,” and if it has no connection with the Sabbath of Creation, as it is already stated (Exodus 20:9): “Six days you shall labor and do all your work,” and not for Shemittah/the Sabbatical Year , for it already states (Leviticus 25:3): “Six years you may sow your field and six years you may prune your vineyard [and gather in the yield],” teach it in connection with the two periods of the Eve of the Seventh (i.e., Sabbatical) year – from Passover for a grain or vegetable field/a bright field without shade, and from Shavuot for an orchard (see Tractate Sheviit, Chapter 2, Mishnah 1). And this is what the Biblical verse said: “at plowing time” when its harvesting is forbidden. And which is this? The plowing of the Eve of the Seventh year [which enters into the Seventh year] you should cease/rest, and in the harvesting, where plowing is forbidden. And which is this? This is the harvesting of the Seventh year that extends into the year following the Sabbatical year, you should alsorest/cease, and the after-growth/spontaneous growth (see Tractate Sheviit, Chapter 9, Mishnah 1) that grew during the Sabbatical year or that if he transgressed and sowed on the Sabbatical year is forbidden to harvest them in the eighth year.
+ר' ישמעאל אומר – the Biblical verse always talks about the Sabbath as its plain meaning, and it comes to inform us: just as plowing [which] is a voluntary act [is prohibited on the Sabbath], for you do not have a commanded form of plowing, so [only] harvesting, which the All-Merciful stated “you shall rest/cease,” [which likewise] is voluntary [is prohibited on the Sabbath] but excludes the harvesting of the Omer/the first sheaf [and is therefore permitted on the Sabbath – see Tractate Menahot, Chapter 10, Mishnah 9], that is a Mitzvah and that we require harvesting for its sake which supersedes the [observance of] the Sabbath.
+
+Mishnah 5
+
+הרי אלו מצטרפין – and they are considered as if they (i.e., the trees join together to form a single orchard) belong to one person, and they plow the entire Bet Seah for them.
+וכמה יהא ביניהן – between one tree and another.
+כמלא בקר וכליו - the yoke of an ox with the burden, and this is four cubits, but less than this, they are established as detached and they don’t plow from them.
+
+Mishnah 6
+
+נטיעות (young trees) – young; and the old ones are called a tree, and here it comes to tell us that een though that three trees in a Bet Seah (i.e., 50 cubits by 50 cubits) is called an orchard and we plow the entire Bet Seat for them, with young trees, we don’t plow until there will be ten of them.
+שורה – that are planted in one place like a wall and are not spread out.
+שורה – The Aramaic translation of “wall” is a row.
+עטרה – a fence around them.
+אין חורשין אלא לצרכן – because when they are spread out, they appear like one is plowing for the needs of the tree, but where they exist in one place, it appears like they are improving the land for the needs of the Seventh Year, and not for the needs of the trees.
+
+Mishnah 7
+
+הנטיעות והדלועים מצטרפין לבית סאה – with a Greek gourd, exactly is what our Mishnah is speaking which is large like a tree, but not with the rest of the gourds, and it is necessary that the young trees will be greater in number than the gourds as for example, when there are six young trees and four gourds, they combine to make ten and they plow the entire Bet Seah for their sake.
+רשב"ג אומר – even if all of the ten were gourds, they plow the entire Bet Seah for their sake, because they are like young trees. And the Halakha is according to Rabban Shimon ben Gamaliel.
+
+Mishnah 8
+
+עד שיחולו – until they go out to be unconsecrated produce in the fourth year through redemption, and if he did not redeem them in the fourth year until they became unconsecrated produce on their own in the fifth year.
+נטיעה בשמה – one year old it is called a young tree, and not further. A nother explanation: [The word] "כשמה"/according to its [common] meaning – all the while that people call it a young tree, they don’t call it "אילן"/a tree. And the Halakha is according to Rabbi Akiva.
+שנגמם – cut off
+חליפין (young shoots coming out of a stump) – growth , from the language of their stump grows new shoots/regenerates.
+כנטיעה – whether regarding the matter of plowing or the matter of Orlah. An the Halakha is according to Rabbi Shimon.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+עד אימתי. שדה הלבן – a field of grain and pulse/beans where there is no tree in it.
+הליחה – moisture of the ground on account of the rains.
+מקשאות ומדלעות (late vegetables or fruits) – cucumbers and gourds, but from then and onward, it appears like repairing his field for the needs of the Seventh year.
+נתת תורת כל אחד בידו – this one says that the moisten was used up within my own, and that one says that the moistness was not used up within my own.
+אלא בשדה לבן – for he would ultimately sow it after the plowing and he needs to have most of its moistness existing , they do not plow other than until Passover.
+ושדה אילן – which is planted already and there is no need that it most if of its moistness exists, for they don’t plow it other than in order that the rains will fall in the depths of the bground, therefore, they plow it until Shavuot/Atzeret. But all of these Mishnayot are superseded as we stated above in the first chapter, for Rabban Gamaliel and his court resolved about these two periods which are Passover and Atzeret/Shavuot and nullified them, and it is permitted to plow until Rosh Hashanah of the Seventh Year.
+
+Mishnah 2
+
+מזבלין – they bring in to them manure.
+מעדרים (hoe) – they dig at the roots of the trees, for every thing that is for the needs of the fruit of the Sixth Year, is permissible with the time added to (I.e., the supplement) to the Seventh Year, and something that is not other than for the need of repair of the tree is prohibited, unless it is something that even in the Seventh Year itself that ists prohibition is ot other than from the words of the Scribes, but in the supplement/time added to the Seventh Year, they did not make a decree.
+בית השלחין (a field which needs irrigation) – the rain water is not enough for it and one must water it. The Aramaic Targum/translation of (Genesis 25:29): “[Esau came in from the open,] famished (i.e., tired), he is tired (in Aramaic).
+מיבלין – they cut the withered twigs, warts that appear on the tree.
+מפרקין – release [the too- luxuriant growth of] leaves from the tree in order to lighten it.
+מאבקין – roots that are revealed, they cover them with dust.
+מעשנין (fumigate) – underneath the tree to kill the worms growing on it.
+אף נוטל את העלין – on the Seventh Year itself, but the First Tanna/teacher did not say other than releasing the [overly luxirant growth of] leaves in the time added to/the supplement to the Seventh Year alone. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+מסלקין – they remove the stones.
+מקרסמין (trim trees) – like מכרסמין with a KAF (trimming) from the language of (Psalms 80:14): “Wild boars gnaw at it [and creatures of the field feed on it],” meaning to say, they sever and cut the dry branches from the tree.
+מזרדין (trim, nip shoots off) – themoist branches when they are many, it is customary to cu them and leave some of them and that is trimming/cutting shoots off/thinning.
+מפסלין (cut off dry dwigs/trim)- that he takes the refuse, and there are those who interpret [the word] מפסלין as the language of (Exodus 34:1): “Carve [two tablets of stone like the first,]” that they cut all the branches that are on the tree in order that they would become thick.
+כזירודה וכפיסולה של חמישית וכו' – the first Tanna/teacher did not permit it other than until Rosh Hashanah of the Seventh Yeaer. But Rabbi Yehoshua held that the Fifth Year is like the Sixth [Year]; just as the Fifth Year enters into the Sixth [Year], so, the Sixth [Year] enters into the Seventh [Year], and just as they trim/nip shoos off of the Fifth [Year] in the Sixth [Year], so they trim/nip shoots off of the Sixth [Year] in the Seventh [Year]
+ור' שמעון אומר – From Atzeret/Shavuot and onwards, working of (the Land0 is prohibited [the Tree] is prohibited also in trimming and cutting off dry twigs, and there are three disputes in the matter, and the Halakha is according to the first Tanna/teacher.
+
+Mishnah 4
+
+מזהמין את הנטיעות (smear plants with rancid oil for keeping off vermin – or – covring a wound in a tree with dung and tie it up) – when the husk/skin of a tree falls off, they attach there manure to heal it in order that the tree won’t die. And there are those who explain [the word] מזהמין – that they smear/anoint the trees with something that its odor is bad in order that the worms will be chased away from the odor or that they would die.
+וכורכין – there are those who explain it that they wrap something around the tee in the summer because of the heat and in the winter because of the cold. And there are those who explain it that they wrap the branches one with the other and tie them above at their tops so that they will not be sink to the ground.
+וקוטמין אותן (cover them with powder) – there are those who explain to put powder on their roots, and the Aramaic Targum/translation of אפר is ashes/powder. And there are those who explain that they break their heads, like (Sukkah 29b): “their heads are lopped off/broken.”
+ועושים להם בתלים – it is customary to make for the tree a fence a cubit around it and they will it with dust. And there are those who explain that they make for it a Sukkah from above to protect it from the heat or from the cold.
+על הנוף (on the boughs of the tree) – of the tree, but not upon the root so that he should not do in the Seventh Year in the manner that he does in the rest of the years. But the Halakha is not according to Rabbi Eliezer B’Rabbi Tzadok, but rather it is forbidden to water the tree in the Seventh Year, whether on the boughs or on the root.
+
+Mishnah 5
+
+סכין את הפגים (pour oil on unripe figs) – fruit which did not complete their ripening, we pour oil on them when they are attached to the tree to hurry their ripening. But sometimes they perforate them and place oil inside the hole; alternatively, they perforate the unripe figs in order that rain can enter into them and they will ripen more quickly.
+פגי ערב שביעית – fruit that do not ripen until Tishrei of the Seventh Year, and we don’t pour oil on them and we don’t perforate them on the Sixth Year from after which their ripening was not completed until the Seventh Year entered, and even in a place where thy had the practice not to pour oil, the first Tanna/teacher forbade it. But Rabbi Yehuda distinguishes between a place where they had the practice to pour oil and a place where they did not have the practice to pour oil, for in a place where they did not have the practice to pour oil, anointing is not seen as work and it is permitted.
+ר' שמעון מתיר באילן – which is filled with Seventh Yeaer fruit to perform on work on the aftermath of the Seventh Year, because it is permitted to work on the tree, even though the fruit are sanctified with the holiness of the Seventh Year. But the Halakha is according to the first Tanna/teacher.
+
+Mishnah 6
+
+מבריכין (bending a vine by drawing it into the ground and make it grow forth as an independent plant) – bend the vine-shoot of the vine in the ground and covering it with dust.
+מרכיבים – bringing a branch of a tree and engrafting it upon another tree that is of its species.
+פחות ל' יום – In the Gemara of Tractate Rosh Hashanah [10b] , it proves that these thirty days of [a graft] taking root, according to the first Tanna/teacher and three days, according to Rabbi Yehuda, and two weeks according to Rabbi Yossi and Rabbi Shimon, that we need prior to thirty days of the addition/supplement of the Seventh Year, that we require that the sapling should take root prior to the supplement/addition to the Seventh Year, and all of them hold that the supplement/addition to the Seventh Year is thirty days, therefore, according to the first Tanna/teacher who stated that there is no taking root less than thirty days, it needs thirty days of taking root and thirty [days] of supplement/addition; according to Rabbi Yehuda who stated that taking root is three days, one needs three days of taking root and another thirty of supplement; to the words of Rabbi Yossi and Rabbi Shimon who stated two weeks, one requires two weeks for taking root and thirty for supplement. And the explanation of taking root is that the sapling takes root and its roots take hold in the ground. And the Halakha is according to Rabbi Yossi and Rabbi Shimon.
+
+Mishnah 7
+
+האורז – in the foreign tongue, RICE
+והדוחן (a species of millet) – MILLIEV.
+והפרגין – a kind of pomegranate filled with seeds and its seed shakes within it, and we call it KASHBASH in Arabic and in the foreign language POPOORU.
+
+מתעשרין לשעבר – with the tithe of the previous year. Of ot was the first year or the second of Shemitah, Second Tithe, and if [it was] the third year, the Poor Person’s Tithe.
+ומותרין בשביעית – since it had taken root in the Sixth Year before Rosh Hashanah of the Seventh Year, they do not have the holiness of Seventh Year [produce].
+ומתעשרין לשנה הבאה – like the year of its harvesting since that in that year, it had taken root. And if it is the Seventh Year, they are not tithed at all and they have the holiness of the Seventh Year. Even though with a tree, we follow after the formation of fruits/leaves, and with vegetables after their harvesting, and with grain and olives after one-third [growth], meaning to say, when they would bring forth one-third of their ripening, then they become liable for tithes; nevertheless, with rice and millet and pomegranates and sesame, which we don’t harvest them as one, we don’t bring one-third of their ripening as one, we don’t follow after them other than following taking root, for in one year, the entire field takes root and we sew it at one time.
+
+Mishnah 8
+
+פול מצרי – in the foreign tongute, PASHULI
+שזרעו לזרע – in order to remove from it seed for sowing but not for eating.
+כיוצא בהם – after taking root, like rice and millet, whether for the matter of tithes whether for the matter of the Seventh Year. And exactly when it was own for its seed, but if it was sown for vegetation, we follow after harvesting like vegetation.
+הגמלונין – large-sized [bean].
+משתרמלו (when they have begun to form pods) – when they have hardened and became like a pocket, and its example, with his traveling bag (Talmud Shabbat 31a – the mean proselyte who came with nothing but his staff and travelling bag – I being without merit or ancestry), which is the pocket of shepherds.
+
+Mishnah 9
+
+הבצלים והסריסים – which do not make seed like other onions.
+ופול המצרי – that was sown for herbs, for if it were seed, that which is taught in the Mishnah above (i.e., Mishnah 8), that we follow it after taking root, even if we didn’t prevent water from them.
+שמנע מהם מים שלשים יום – they have departed from the law regarding vegetables that are grown on all water, and have been made like a field sufficiently watered by rain and requiring no artificial irrigation, that suffices with rain water, therefore, we tithe it as according to the previous year.
+ושל בעל – a field which is in the valley and it is moist and there is no need to water it. But nevertheless, for vegetation, it requires watering, because of that which is taught that he deprived water from them for two seasons/periods of watering , the time of watering that is customary to water it is called an עונה/period, season, and the Halakha is according to the Sages.
+
+Mishnah 10
+
+הוקשו – they dried up and became hard.
+אסור לקיימן בשביעית – for the fruit of the Seventh Year is forbidden to leave them for sowing.
+התמרות (seed-capsules) – the blossom prior that its opening is similar to a seed-capsule, and like him, its head was lopped off and there ascended upon it a seed-capsule in the chapter “The Stolen Lulav” (Tractate Sukkah 33a); another explanation: the seed capsules are similar to sprouts of vines.
+מרביצים בעפר לבן – meaning to say, we water the bright field lacking shade (vegetable or grain). And this is the Halakha that we water a bright field lacking shade on the Eve of the Seventh Year in order that the vegetables will come forth in the Seventh Year, and not only this but we water tit on the Seventh Year in order that vegetables came come forth in the aftermath of the Seventh Year.
+ממרסין באורז (stir the ground of a rice-field with water – to make it dough-like) – we water the dust of the rice and mix it with water, like (Tractate Yoma 43b) – they placed it in the mixer.
+אבל לא מכסחין (you may not trim rice plants) – we don’t cut the leaves of the rice, it is the Aramaic Targum/translation of לא תזמור/”or prune your vineyard” (Leviticus 25:4)/you shall not trim, and the Halakha is according to Rabbi Shimon.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מאימתי מוציאיןם זבלים לאשפות – it is the manner of thos who work the land to bring in the manure to one place in the field and make there a large dung-heap until he disperses It in the field to manure it.
+משיפסקו עוברי עבירה – to work the land in the Seventh Year and prior to that those who transgress [the laws of the Seventh Year] cease, it is forbidden so that they do not say that this is from those who transgress [the Seventh Year] and that he removes it to manure his field. And there are books in wich it is written them, that those “who perform work” and this is it (i.e., the correct reading).
+משייבש המתוק – that the manure will be dried up as it gives a sweetness to the fruits/produce.
+משיקשר – when it begins to dry up, it thickens and makes clumps/becomes knotty excrescences, and their words are close to being equivalent. And in the Jerusalem Talmud, it explains that when the sweetness dries out, fissures in the group of fields/valley when the rain falls fill up with water and do not dry up other than after a while, and they are called מתוק /sweet on account of (Job 21:33): “The clods of the wadi are sweet to him, [everyone follows ehind hi, innumerable are those who precede him].”
+
+Mishnah 2
+
+משפלות (wicker baskets carried on a pole over the shoulder) - baskets that they carry out in them manure and each wicker bashed holds a LETEKH (15 SEAH of dung) which is the burden of the donkey, and the LETEKH is one-half of a KOR which is fifteen SEAH.
+מוסיפין על המשפלות – he places in one dunk heap wicker baskets like he wishes.
+ואין מוסיפין על האשפות – to make more than three dung-haps in a Bet Seah (50 cubits by 50 cubits) , so that he will not appear as if he is manuring the field.
+ר' שמעון אומר אף על האשפות – they may add [to the dung heaps] since there is a large community in one place and it does not appear like manuring. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 3
+
+יתר מכאן – from three [dung-heaps] it is permitted, which is Rabbi Shimon’s [opinion] in the opening clause, and not it comes to inform us that Rabbi Shimon permits it, even if there aren’t ten wicker baskets, as long as there will not be in it less than three, and even though there is a little manure in the dung-heap, and you might think that I would say that Rabbi Shimon admits that if he adds dung-heaps, it appears like manuring, it comes to tell us that it does not appear like manuring since he does not disperse it.
+עד שיעמיק שלשה – that he will deepening the place of the manure or raise it up from the rest of the land b three handbreadths, so that it will be recognized that he is doing this in order to bring in the manure into one place, and not to manure the field.
+עושה אדם את זבלו אוצר – those three dung-heaps of thirty wicker backets, he can make of them one dung-heap and can add to them as he wishes, and that is not to say that just as it is forbidden to have more than three dung-heaps for a Bet Seah (i.e., fifty cubits by fifty cubits), that is also forbidden to have more than the measurement of three dung-heaps in one place.
+ר"מ אוסר – in the Jerusalem Talmud it is found that Rabbi Meir forbade more than the measurement alone, but with the merasurement, now that there are three places, it is it is permitted in one place, is it not obvious? But the Halakha is not according to Rabbi Meir.
+היה לו דבר מועט – he doesn’t have to remove at one time according to the explained measurement of above, but removes a bit of it an/or adds to it and continues.
+ר"א בן עזריה אוסר – lest he will not have more manure and it appears like he is manuring his field until he removes ten wicker baskets at once, or,
+עד שיעמיק ג' או יגביה ג' – for since he same place is different from the rest of the field, it does not appear like manuring, and similarly, if he placed it on a rocky place which is not appropriate for sowing.
+
+Mishnah 4
+
+המדיר את שדהו (let cattle changes folds within a field/collect mnaure in a field, by letting cattle live on it) – it is the language of a shed for cattle , and he has no free place to place his cattle other than there, and he doesn’t intend to manure his field in this manner and it is intention to bring in the manure to dung-heaps afterwards.
+סהר (enclosure for cattle near a dwelling/stable) – like an enclosure, a circumference of a partition around the sheep.
+עוקר ג' רוחות – when the enclosure for cattle is filled with manure, he ruproots from the enclosure from three sides and restores on the [other] side of them middle and changes folds there like that for two Bet Seah, and makes dung-heaps within his field , three dung-heaps for a Bet Seah as we have stated.
+נמצא מדייר בית ארבעה סתים – Two Seah from this side of the middle partition and two from the [other] side, and our Mishnah teaches us that it permits a cattle fold of four Seah prior to his making from it dung-heaps, but not more than that, so that they should not say that he intended to make folds in his fields [for cattle to live in them].
+מפני מראית העין – so that it would not appear like he intends to manure his field if he makes all of it an enclosure for cattle.
+כדרך המזבלין – three dung-heaps for each Bet Seah, but the Halakha is not according to Rabban Shimon ben Gamaliel.
+
+Mishnah 5
+
+מחצב (quarry) – a place within his field that he hews/chisels stones for building. If it was covered with dirt, and it would not be visible, they don’t open it at the beginning of Seventh Year, for one who sees it says that he is doing it to repair his field in order to sow within it and not to remove the stones for building.
+עד שיהא בו שלש מורביות (piles of hewn stonesa0 – that there would revealed and appear from that quarry prior to the Seventh Year three rows of stones, that every row from there is three cubits long and three cubits wide at the height of three cubits , that there would be found there nine stones that each stone is one cubit by one cubit at a height of three [cubits], and similarly in each and every row , there are twenty-seven stones for the three rows, and in this manner, it is recognized that for the need of stones for building he finds them and not to repair his field.
+
+Mishnah 6
+
+של משאוי שנים שנים – that there is with each one of them a burden for two people.
+הרי אלו ינטלו (they may be removed) – all of them and even the smallest of them and it does not appear like removing the wall to make a field in its place.
+פחות מכאן מחצב – and he doesn’t take all of it, but rather razes the rock even with the ground and leaves from the rock a handbreadth in the land in order that it would not be appropriate for sowing.
+במה דברים אמורים – that which he should not begin with hewing/chiseling and that in which he razes the rock.
+מה שהוא רוצה יטול – that it doesn’t appear like repairing the field if he began to take [the stones] from the Eve of the Seventh Year.
+
+Mishnah 7
+
+שזעזעתן המחרישה – and even if he did not loosen/move them but rather that he will eventually remove them, it is as if he moved/loosened them.
+הרי אלו ינטלו – all of them on account of these two [people who are required to move to stones].
+המסלק שדהו – that he removes stones from the field, the language of (Isaiah 62:10): “Remove the rocks!”
+ומניח את התחתונות הנוגעות בארץ – that in that manner, it does not appear like repairing/improving the field.
+גרגיר של צרורות וגל של אבנים – small.
+אם יש תחתיהן סלע או קש – it does not appear like repairing since the place is not appropriate for sowing.
+
+Mishnah 8
+
+אין בונין מדרגות – steps leading to ravines (for carrying up the water for irrigation), that they not slip in their descent to take the water that had gathered in the valley in those holes/indentations, because it appears like one is improving/repairing them [= the ravines/holes] to water through them his fields in the Seventh Year.
+לא יסמוך בעפר – if he comes to dam up the place where the waters go out on the rocks, he should not put dust or plaster between the stones because it looks like more like he intends to water from them his fields.
+אבל עושה הוא חייץ (he may make a loose embankment/ a pile of loose and uneven material) – stones arranged this one on top of tha tone, similar to a fence without dust and/or plaster.
+כל אבן – [every stone] that is in his field, even a small one, if when he builds the fence or a building, he can stretch out his hand and take it and to build it.
+הרי זו תנטל – that the fence proves for him that he takes it to build his fence but not to improve/repair his field for sowing.
+
+Mishnah 9
+
+באות מכל מקום – even within his own [field] for he surely knows that it was established for building and not to improve/repair the field.
+והקבלן (and the contractor) – who received the field as a tenant (who tills the wowner’s ground for a certain share in the produce). מביא מכל מקום – and even from the same field that he is a tenant in it, even small stones, for [this field] is not [considered as his own, and there are those who explain that the contractor that is his manner to build buildings through his contract-labor as it is not] his intention other than to gather/collect stones he brings [nevertheless and even from] his own [field].
+ר' יוסי אומר כו' – and the Halakha is according to Rabbi Yossi.
+
+Mishnah 10
+
+להעמיק עד הסלע – and we are not troubled that perhaps he changes his mind and sows it, for it is not the manner for people to sow close to the public domain. But between him and his friend, we are troubled tht perhaps he will change his mind and sow it and it is forbidden.
+צוברו ברה"ר (pile it up in the public domain) - and afterwards, he will take it from there and repair the public domain as it was.
+כשם שאין מקלקלים רה"ר כך לא יתקן - meaning to say, it is not necessary to pile up his dust in the public domain which is prohibited, even though he would remove it afterwards for he does damage by the hour, but even to repair is forbidden, as for example, if the stones or the dust were scattered in the public domain, he should not pile them up in one place, but rather remove them completely from the public domain, and that is what he said: just as we don’t do damage in the public domain, he should not pile up his dust , even though that it was his intention to remove it immediately, so also he should not repair to pile up stones or dust that is scattered in the public domain and bring them out to the sea or the river.
+מה יעשה בעפר – according to Rabbi Akiva.
+צוברו בתוך שדהו כדרך המזבלים- three dung heaps for a Bet Seah (fifty cubits by fifty cubits).
+וכן החופר בור שיח מערה – like the rest of the days of the yeaer, Rabbi Yehoshua and Rabbi Akiva disagree regarding this. According to Rabbi Yehoshua, we pile it up in th public domain, as long as he doesn’t remove it afterwards and improve/repair the public domain as it was, and for Rabbi Akiva, even though it is his intention to repair/improve, it is forbidden, other than to pile it up in his domain. And the Halakha is according to Rabbi Akiva.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בראשונה. כדרך שהוא מלקט מחברו את הגס הגס – this Mishnah is explained in the Jerusalem [Talmud]. – at first they would say that a person could gather within his own [field] the large ones in the manner that he gathers that of his neighbor, whether large whether small, and even though that wood and grasses when we collect them from within the field, he is clearing the field for sowing, when he gathers the large ones, meaning to say, the wood and the large grasses and leaves the small ones, we rely that he needs the wood and not to clear/repair the land he is doing so, in the manner that we rrely with someone who gathers in the field of his neighbor whether small or whether large, for a person doesn’ act to clear/repair the field of his neighbor and he certainly knows that it is for the wood tha the needs.
+משרבו עוברי עבירה – that they would gather in the fields whether small whether large, and they say hat we gathered large ones.
+שלא בטובה – that his neighbor does not attach merit, for now, he certainly does not come to gather the small ones, since his friend does not attach merit to this for now, he certainly doesn’t come to gather the small ones, since his neighbor does not attach merit on this.
+אין צריך לומר שיקצץ להם מזונות – that he would say to him, gather from my field today and I will give you your meals, for that is clearly prohibited.
+
+Mishnah 2
+
+שנתקווצה – that took its thorns out in the Seventh Year.
+שנטייבה – that was well plowed for the entire world plows one time and he plowed twice. But our Mishnah is speaking about a time of danger when the Kingdom (Rome) takes by force the tax that is placed upon the land masses and they permitted plowing in the Seventh Year in order to give the determined tax from its grain to the king, and if he plowed twice, the Rabbis fined him, for one plowing they permitted but not two plowings.
+או שנדיירה – lthat they made from it a pen for the cattle that made with it an enclosure for cattle as we stated in the chapter above (Tractate Sheviit, Chapter 3, Mishnah 4), and di dnot make from it dung-heaps but rather left it in order to manure the field with it.
+לא תזרע למוצאי שביעית – for we fine him in that which is greater than removing the thorns.
+בטובה – it is forbidden we don’t attach merit to it to the owners for the All-Merciful made them ownerless.
+חלוף הדברים – that the School of Shammai is lenient, But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+חוכרין נירין – an Israelite can receive for it for such and such Korim for a year the field of a heathen that was plowed in the Seventh Year to be sown in the aftermath of the Seventh Year, and even though it causes the heathen to plow in the Seventh Year. [The word] ניר/freshly, newly plowed field , is the language of (Jeremiah 4:3): “Break up the untilled ground, [and do not ow among thorns].”
+ומחזיקים ידי נכרים – if they found hi plowing, he can say to him, “May your strength (health) be firm,” and things of a similar manner.
+ושואלים בשלומן – and even on the day of their idolatrous festival.
+
+Mishnah 4
+
+המדל בזיתים – when the olive [trees] become too close to each other, he takes one [tree] and leaves two or he takes two [trees] and leaves one, in order that it should grow and thicken. [The word] מדל/thins out is the language of slipping off and removal, but there are those who explain it as the language of something torn in shreds and poverty when he reduces/weakens his field from the olives.
+יגום – he razes and cuts down the tree and leaves the root in the ground, but he does not uproot it completely so that it will not appear like he is working the land.
+ומודים במחליק – as for example, if he takes three olive [trees], one on the side of the other, that he smoothens the face of the field too much, they (i.e., people) will say that the intended to work the field, and that is prohibited.
+מתוך של חבירו כף המחליק ישרש- that a person doesn’t act that he clears/repairs the field of his neighbor, for it is known that intends only [to remove] the wood.
+
+Mishnah 5
+
+לא יחפה – that is split in the dirt, for he would be clearing/improving [the land] through this, for the dust becomes plaster and improves the tree.
+באבנים ובקש – for it is like restoring a guard that it should not dry out.
+בתולת שקמה – [a virgin tree] that was never cut down.
+מפני שהיא עבוה – and it improves it with this.
+כדרכה אסור – that it grows and becomes thicker with this, and it is like pruning the vines.
+אלא מגביה עשרה – for it is not the manner ever to cut it other than below ten [handbreadths from the ground]
+או גומם מעל הארץ – for it is not the manner to cut it as such. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 6
+
+המזנב גפנים – cut/lop off the extreme branches of the vine, on order that what grows from the trunk will grow and thicken and increase its strength, and similarly, he cuts reeds in order that they thicken and add to them.
+ירחיק טפח – [it should be distanced one handbreadth] from the ground and further it will not appear as work.
+שנפשה – that was split, like (Lamentations 3:11): “[He has forced me off my way] and mangled me.”
+לא שיעלה – that its split parts will not become reattached.
+אלא שלא יוסיף – to split further.
+
+Mishnah 7
+
+מאימתי אוכלים פירות האילן בשביעית – because we have expounded, “to eat it” and not “to become lost” and if they eat them before they ripen, that is loss.
+הפגים – unripe dates, as it is written (Song of Songs 2:13): “The green figs form on the fig tree, [the vines in blossom give off fragrance].”
+משהזריחו – they redden and this is the beginning of their ripening.
+אוכל בהם פתו בשדה – but to gather and to bring them into his house, he is not allowed until they should complete [their ripening].
+בחלו – that it grew a great deal, and similar to it (Zechariah 11:8): “and they in turn were disgusted with me.” But in the Jerusalem [Talmud] it derives it from (Leviticus 25:7): “[and your cattle and the beasts in your land] may eat all its yield,” and it is written (Leviticus 25:12): “you may only eat the growth directly from the field,” with two grains the Biblical verse speaks – one from the house and the other from the field.
+
+Mishnah 8
+
+משהביא מים – when he presses the fruit/wrings them out, and the liquid comes out from them.
+משהבאישו – when they are called in the early stage of ripening, and that is when they begin to ripen and they have ripened until the shells of the grapes that are inside appear from the outside from within the shell.
+
+Mishnah 9
+
+רביעית לסאה – that from a Seah of olives, he is able to produce/bring forth a quarter of a Log of oil.
+פוצע – it is the manner of olives to burst them open in order to sweeten their bitterness.
+ואוכל בשדה – for it is a thing whose manner is to eat it, but to pour oil, it was not fit, and they don’t pour oil other than from something whose manner is to pour oil.
+הכניסו חצי לוג – when they became ripe until he is able to remove one-half a LOG from a Seah.
+הכניסו שלשי – when they have grown one -third from what they will eventually grow; alternatiely, when he removes from them now one-third from what he he removes for a Seah when they have ripened well.
+כך עונתן לשביעית – one does not eat from them in the Seventh Year until they arrive at the season for tithing that is explained in the first chapter of [Tractate] Maaserot (see especially Mishnah 2), for especially figs and grapes and olives that are one eats customarily prior to their ripening, therefore, they permitted to eat of them in the field in the Seventh Year prior to their reaching the season of tithing, but ot with other fruit/produce.
+
+Mishnah 10
+
+אין קוצצין את האילן בשביעית – because the All-Merciful said, to eat them, but not to loss them, and I heard since the All-Merciful made them ownerless, for fruit, if he cut them down, he would rob the many.
+משיוציא – the beginning of the leaves in the days of Nisan.
+משישלשלו (let them down) -when they begin to become heaven and to hang down like a chain.
+משיגרעו – when they make kernels of fruit/stones; another explanation: the half-ripe grapes when [the grapes] grow and they become like a white bean that is called inferior.
+משינצו – when it grows a blossom, like (Song of Songs 2:12): “The blossoms have appeared in the land,” when they have reached these measurements it is forbidden to cut them in the Seventh Year.
+מותר לקצצו – and there is nothing here because of loss of the fruit, or because of theft, to the other language, for the fruit is already appropriate for eating, and because he cuts down good trees, it is not if it of great monetary worth, for its worth is expensive for wood more than for a tree.
+וכמה יהא בזית – It does not refer to the Seventh Year, but rather that it would be forbidden to cut it because cutting good trees, as it is written (Deuteronomy 20:19): “you may eat of them, but you must not cut them down.”
+רובע –[one quarter] of a Kab, because it is considered greater from other trees, whereas, with the palm-tree, it is permitted to cut it until It is laden with a Kab.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+בנות שוח (a species of white figs) – white figs that grow from every three years to another three years.
+שביעית שלהם שנה שניה – of the Shemitah cycle for fruit that assume the shape of fruits in the Seventh Yar, their ripening is not completed until the second year of Shemiah which is three years from their formation of fruit and then the law of the Seventh Year applies to them, for we go after the formation of fruit.
+פרסיות – a species of figs that produce from two years to another two years. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+הטומן את הלוף (he who stores LOF/ a plant with edible leaves and root, and bearing beans – classified with onions and garlic) – a kind from the species of onions that are customarily stored in the ground.
+לא יפחתו מסאתים – because it appears like sowing, until he stores from them two Seah in one digging at the height of three handbreadths, so that they will not be scattered, but rather it will be the height of a pile and gathered three handbreadths and a handbreadth of dirt on top of the pile.
+וטומנו במקום דריסת האדם – in order that it would not grow. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+לוף שערבה עליו שביעית – and entered upon it the Eighth Year when it endures a long time attached in the ground.
+אם לקטו ענבים את עליו לקטו – as the leaves of he LOF/a plant with edible leaves and root, and bearing beans (of the onion species) they have removal (in the third and sixth years of the Sabbatical cycle) but if they were uprooted , they don’t have removal as is taught in the Mishnah further on in Chapter 7 (Mishnayot 1-2), therefore, if the poor gathered their leaves in the Seventh Yeaer, they gathered them, and if not, and they entered into the Eighth Year and the leaves grew, it was found that the growth of the Seventh Year and the Eighth Year were combined together.
+יעשה חשבון – and he should estimate how much of them grew in the Seventh Year and give it to the poor, as Rabbi Eliezer holds like Rabbi Yehuda who staed further on that the poor eat after emoval and not the rich.
+רבי יהושע אומר אין לעניים עמו חשבון – that he (i.e., Rabbi Yehoshua) held like Rabbi Yossi who stated further on (Tractate Sheviit, Chapter 9, Mishnah 8) that both rich and poor eat the produce after the time of the removal. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 4
+
+לוף של ערב שביעית – that was completed from the eve of the Seventh Year and it didn’t add growth in the Seventh Year, for it he added growth in the Seventh Year it is forbidden to uproot it because of loss of fruit.
+הקיצונים – there are those who interpret that they were sown in the summer, and there are those who interpret that theya re unique to the summer in that they are very dry.
+פואה (dyer’s madder growing on choice land) – that grows in a rich field; פואה/dyer’s madder , the red color that we call in the foreign language ROYAH.
+במארופות של עץ (with a wooden shovel/rake) – with a hoe that they dig with it the ground, of wood, and not of iron, so that it would not appear as working the land.
+בקרדומות של מתכת – and we aren’t concerned that perhaps that it looks like work.
+בפואה של צלעות – like סלעות/stony-rocky areas with the letter “SAMEKH,” madder’s dye that grows between the rocks since there is no path to sow there , it does not look like working the land. Another explanation: צלעות – like (Exodus 26:20): “And for the other side wall of the Tabernacle,” meaning to say, the sides of the field, where it is not the practice to sow there.
+
+Mishnah 5
+
+רבי יהודה אומר מיד – and even though that with the rest of the vegetables, Rabbi Yehuda admits that it is prohibited until he makes something in a similar manner; the LOF (plant with edible leaves and root of the onion species) since he must uproot it, according to the School of Shammai with a wooden rake, and according to the School of Hillel with metal spade , there is no way to uproot it in the Seventh Year other than through a change of form, therefore, on the aftermath of the Seventh Year, there is no prohibition found on hand, and because of this, it is permitted immediately, but regarding vegetation where they did not decree that they should not detach it because its path is found at hand, it is also forbidden during the Eighth Year, therefore, it is prohibited until he does something in a similar manner.
+מירבה (בו) החדש – in the Jerusalem [Talmud] it explains that this is from Passover onwards. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+שאין האומן רשאי למכרן בשביעית – for someone who is suspected [of violating] on the Sabbatical/Seventh Year , but for someone who is not suspected, he perfmitted for he doesn’t acquire but rather stores it away/hides it until [after] the Seventh Year.
+מזרה (winnowing fan) – that scatters/winnows the grain in the granary/threshing floor.
+דקר (pronged tool/mattock) – a kind of iron handle of a tool/peg is called KOLTERO in the foreign language, and it is made to dig the ground with it, such as the language (Numbers 25:8): “[he (Phinehas) followed the Israelite into the chamber] stabbed both of them [the Israelite and the woman, through the belly].”
+מגל יד ומגל קציר ועגלה – they are permitted [to be sold] lest he [wishes] to reap from that which is ownerless and to bring [it] in a wagon for the food of his household, but it is not prohibited other than to bring a lot to make a storehouse.
+
+Mishnah 7
+
+היוצר – an artisan who makes earthenware vessels sells even to be suspected [of violating] the Seventh Year five pitchers of oil and fifteen pitchers of wine, and there is nothing to be anxious about lest perhaps he wants all of them for oil or all of them for wine, for they are recognized – those of wine from those of oil, that the dust that the wine pitchers make is not similar to the dust that the pitchers of oil makes from them.
+ואם הביא יותר מכאן מותר – and we don’t concern ourselves lest from that he brought that which is preserved from the Seventh Year.
+ומוכר לגוים בארץ – and we don’t concern ourselves less the heathen will go back and sell them to an Israelites that is suspected [of violating the Sabbatical year].
+ולישראל בחוצה לארץ – and we don’t concern ourselves lest he bring them into the Land [of Israel]; alternatively, lest he place within them wine or oil of the Seventh Yar that he brought from the Land of Israel, for the Sages were not that stringent.
+
+Mishnah 8
+
+שהוא יכול לשחטה – and in whatever that we are able to leave in suspense, we do so. But the School of Shammai holds that it is not the practice at all to slaughter a cow that is about to engage in plowing.
+אפילו בשעת הזרע – and we don’t say that definitely he purchases it for sowing for he wants that we assign it for eating.
+שיש לו גורן – and we are not concerned lest he measures it to bring into the store house, for one can designate it for grinding it that he measures it.
+ופורט לו מעות – he exchanges money with pennies.
+אע"פ שהוא יודע שיש לו פועלים – and it is found that he is assisting in transgressing [working the fields on the Sabbatical Year] , that we say lest for the rest of his needs he requires it.
+וכולם – if they explained that for a forbidden matter he wants them, it is forbidden.
+
+Mishnah 9
+
+החשודה על השביעית – to eat the fruit/produce of the Seventh Year after the removal [of the fruits of the third and sixth years of the Sabbatical cycle – see also Deuteronomy 26:12-14).
+נפה (sieve/winnow) – that I say to count in it money and she purchases it.
+כברה (basket used as a sieve) – I say [to her] to sift the sand in it.
+רחיים (millstone) – for perhaps to grind them ingredients of frankincense.
+תנור – lest to dry in it bundles of wet flax.
+ולא תטחן עמה – for it is prohibited to assist the hands of those who transgress [the law of not working the land in the Seventh Year].
+ובוררת וטוחנת עמה – they did not prohibit here regarding a woman who is illiterate who is suspected illiterate people tithe.
+אבל משתטיל המים –with started dough.
+לא תגע עמה – because once she [formed the dough by] rolling, it was immersed for Hallah, and she has deiled it on account of impure utensils because they became susceptible to receive Levitical impurity, and this one helps her to roll, and it is prohibited to cause ritual impurity to Hallah.
+וכולן לא אמרו – they did not permit to loan them utensils and to assist them not at the time of the transgression itself but rather because of the ways of peace.
+מחזיקין ידי נכרים – incidentally the Tanna/teacher [of the Mishnah] taught the ways of peace here, and it is explained above in Chapter 4 (Mishnah 3 of Tractate Sheviit).
+
+Chapter 6
+
+
+
+Mishnah 1
+
+שלש ארצות לשביעית – they are divided for the matter of the law of the Seventh Year.
+כל שהחזיקו עולי בבל (all-of the land- that was occupied by those who returned from Babylonia)- Ezra and his followers when they came up from Babylonia.
+לא נאכל ולא נעבד (may not be eaten, nor the land cultivated) – for the working of this land is forbidden in the Seventh Year, and if it is worked and it grows, it is prohibited to eat from those things that grow. Another explanation, and this is the essence, it is not eaten after the Seventh Year without removal and is not cultivated in the Seventh Year.
+מכזיב ועד הנהר ועד אננום – Kezib is in a continuous line/stretched towards the north to the side of the east, and a strip goes out from Acre/Akko that sits/dwells on a square of the Land of Israel on the northeastern angle and that strip is drawn/stretched towards the north and goes until Kezib, and another strip is stretched from Acre/Akko towards the east and in it is the river mentioned here, and these two strips were conquered by those who came up from Egypt, and were not conquered by those who came up from Babylonia (following the first Exile in 586-516 BCE).
+ועד אמנום – this is Mount Hor that is written in the boundaries of the Land [of Israel] in the Torah portion אלה מסעי/”These were the marches [of the Israelites],” (Numbers 34:8): “From Mount Hor draw a line [to Lebo-Hamath, and let the boundary reach Zedad],” we translate in Aramaic in the Jerusalem [Talmud] the Mount of Amamum, and it is in the north of Land of Israel to the western side near the Great Sea (i.e., the Mediterranean Sea), and this also, those who came up from Babylonia did not conquer, therefore, it is eaten after the removal, and regarding the other language, if it (i.e., that land) was cultivated in the Seventh Year, it can be eaten, for the first holiness was sanctified only for that particular time, but was not sanctified for the future [days] to come , and is not worked, and regarding working [the land]/cultivation, they were more stringent to prohibit than the Rabbis.
+מנהר ומאמנום ולפנים – such is written in all the books, and more, would be pleasant if we had had the reading "ולחוץ"/gong to outside [the Land]/ But it is possible to interpret in a forced manner “from the river and beyond – to the side of the river outward to the Land, and similarly, from the beginning of Mount Amanum and beyond to the side of the Mount is called “beyond/inside.”
+
+Mishnah 2
+
+עושים בתלוש – even with those who are suspected [of violating the Seventh Year by working the land], whereas in the Land of Israel, it is taught in the Mishnah (Tractate Sheviit, Chapter 5, Mishnah 9), that “she may not sift or grind [flour] with her [since the grain was gathered in violation of the law].”
+סוריא – Aram Naharayim and Aram Tzovah that David conquered, and it is not like the Land of Israel for all matters because it was conquered before he (i.e., David) conquered the entire land of Israel, and in some of the laws, it was made to be like the Land of Israel and in some of them, like the Diaspora/outside the Land of Israel.
+אבל לא במחובר – as for example, harvesting olives, harvesting [grain] and harvesting grapes, and especially that which is guarded, but that which is declared ownerless, even in the Land [of Israel], it is permitted, as it is taught in Torat Kohanim (the Halakhic Midrash on the Book of Leviticus), from that which is guarded/preserved, you cannot harvest grapes, but you may harvest grapes from that which is declared ownerless, and the reason that they decreed in Syria regarding that which is attached, in order that they should not leave the Land of Israel and reside in Syria, and regarding that which is detached, they permitted in order that the poor people that are in the land of Israel will find a bit of room/space in Syria which is close by to them, and they won’t have to leave from the Land of Israel to the Diaspora/outside the Land of Israel.
+כל שכיוצא בו מותר בא"י – according to the Torah, such as for example, something detached, even though from the Rabbis, it is prohibited without a change of form we perform it in Syria just as we normally do and we don’t need to change anything. Alternatively, this is what he said: All that is in a similar manner is permitted in the Land [of Israel] with something declared ownerless, they perform it in Syria, even with something guarded/preserved, but that which is attached is prohibited from the Rabbis in the Land [of Israel] even when it is declared ownerless.
+
+Mishnah 3
+
+בצלים שירדו עליהם גשמים – onions of the Sixth [Year] which entered into the Seventh [Year, and rain fell upon them and they grew, if the leaves blackened with the knowledge that they grew and added, and the growth of the Seventh Year came and nullified the essence, even though it is a lot. But if the leaves became green, they we go and they wither and it is not from the Land [of Israel] that they increased.
+אם יכולין ליתלש בעלין – it is the manner of onions when they are compee that leave on their own from the land and are easy to detach, and if the leaves are strong, and when you grab hold of them, you are able to detach the onions from the ground, then they have certainly grown during the Seventh Year.
+כנגד כן למוצאי שביעית מותרים – we are not speaking about onions of the Seventh Year that went out to the aftermath of the Seventh Year, fo we ae not lenient with them all that much, for the permitted growth of a little bit will raise the prohibition, but the ending clause [of the Mishnah] also speaks regarding onions of the Sixth Year that were uprooted in the Sixth Year and then return and were replanted in the Seventh Year, and after they grew a little bit in the Seventh Year, he uprooted them and replanted them in the Eighth Year, and because they had grown already in the Sixth Year, they did n’t add even a little bit in the Seventh Year, and they were prohibited, as when they returned and added a little bit in the Eighth Year, he retracted that permission and nullified the minute prohibition, for also that of the Sixth Year assisted to nullify it the end of permitted growh. But the Halakha is not according to Rabbi Hanina ben Antigonos.
+
+Mishnah 4
+
+משיעשה כיוצא בו – from what is sown on the aftermath of the Seventh Year there is growth in a similar manner that we suspend concerning it; alternatively, because the permit is greaterthan the prohibition and it was abolished.
+הבכיר – a place that its fruit ripens more quickly than in the rest of the places.
+הותר האפל – for we assign it that he brought them from the place of those that ripen early.
+מוצאי שביעית מיד – because they would thing vegetables from outside the Land [of Israel] and it was greater than the vegetation of the Land of Israel. But I heard the reason since that in two or three days, [the new crop] of the same vegetable has become ripe.
+
+Mishnah 5
+
+שמן שריפה – impure oil of heave-offering since it is fit for burning, they call it “burning oil,” and hey made an preference in the Land [of Israel] for burning, as we find in the ritually unfit holy things that are burned in their places, and similarly, the fruit/produce of the Seventh Year requires removal in the Land [of Israel] as it is written (Leviticus 25:7): “[and your cattle and the bests] in your land may eat all its yield. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 6
+
+אין מביאין תרומה מחוצה לארץ לארץ – since the heave-offering/Terumah, which Kohanim search after it to the granaries/threshing floors, the Rabis wee concerned that the Kohanim would pursue after it and they would go outside the Land [of Israel] to bring the Terumah. But the Halakha is not according to Rabbi Shimon.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+כלל גדול. ולדמיו שביעית – if he sold them and received their value in payment, their monetary value has the holiness of Seventh Year [produce].
+יש לו ביעור – when it is consumed by the wildlife/beasts of chase, he is obligated in its removal [from the house].
+עלה לוף שוטה (leaves of the wild LOF – species of onion) – it is necessary to teach the leaves of the wild LOF, because it is taught in the concluding chapter of [Tractate] Uktzin (Chapter 3, Mishnah 4), that they do not defile with ritual uncleanness as food [until they are sweetened], you might think that I would say that the holiness of the Seventh Year do not take effect, it comes to tell us [that this is not the case].
+הדנדנה (dandana/mint) – in Arabic NAANAH, and in the foreign language MINTO (i.e., mint).
+העולשין (endives) – there are two kinds of endives: garden endives and field endives, and in the rest of the years where garden endives are available, field endives are not considered as food and do not defile with ritual uncleanness as food and here it comes to tell us that in the Seventh Year where garden endives are not found, field endives are considered [as food] and defile with ritual uncleanness as food and the [laws of] the Seventh Year are practiced with them.
+וכרישין (leeks) – also there are two kinds of leeks – garden leeks and field leeks, but field leeks it was necessary to inform us about.
+הרגילה – they are purslane, and in the foreign language, BIRDUGLISH.
+ונץ החלב – white flowers like milk. Another explanation: it is a grass that when it is cut milk comes out.
+החוחים והדרדרים (thorns and thistles/artichokes) – they are kinds of thorns.
+אסטיס (woad) – that they dye with it like Tekhelet/bluish dye – and it is called NEEL in Arabic, and they harvest it and it grows and it is similar to spontaneous after-growth; for this reason, the Tanna/Teacher calls them ספיחי אסטיס/aftergrowth of woad.
+וקוצה (madder – a plant used in dyeing red) – one of a kind of dyes and there are those who say that it is ALATZPOR in Arabic.
+יש להן שביעית – the holiness of Seventh Year [produce] is practiced with them, not to cause them loss and not to do business with them.
+ויש להם ביעור – when the time arrives for removal, one must remove them [from the house – in years three and six] as will be explained inside the laws of removal (Chapter 9, Mishnah 2).
+
+Mishnah 2
+
+עיקר – root.
+ערקבלין (palm-ivy/prickly creepers) – my Rabbis explain this as grass that grows near the palm tree and rises and is attached around the palm. But I heard that it is grass that its leaves are similar to a scorpion.
+והחלבצין (bulb of Ornithogalum) – the roots of the Ornithogalum that was mentioned above (in Mishnah 1 of this chapter).
+הבכרייה (hazelwort/spike-nard – an aromatic plant) – they call it KANGAR in Arabic.
+הפואה (dyer’s madder) – in Arabic, PUAH, and in the foreign language, ZRUYAH.
+הרכפה (tuberous-rooted plant used for dyeing/a kind of onion) – roots that are under the ground and they seethe it and drink from them their oil, and these are fit as an antidote to worms in the stomach.
+אין להם ביעור – because they continue to grow in the ground (as perennials) and they aren’t consumed by the beasts of chase/wildlife in the field, therefore, there is no need to remove them from the house.
+דמיהם מתבערים עד ר"ה – this is what he said: their monetary valu needs to be reoved from the world prior to Rosh Hashanah of the Eighth Year, and the same law applies that they had to teach in the Mishnah that they remove it it after Rosh Hashanah if there is anything of those funds in the world after Rosh Hashanah of the Eighth Year, one is obligated to remove them in the holiness of the Seventh Year.
+ק"ו לדמיהן – But Rabbi Meir held: I am stringent regarding their monies (from the sale of the produce) more than the actual produce itself, for the produce/fruit is recognized that it would not be used for commerce, but money is not recognized and one might come to use it for commerce. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 3
+
+והנץ שלו – the flower/blossom that is on the upper portion a frui/protuberance on the blossom-end of fruits (having the appearance of a pestle seated in a mortar).
+וקליפי אגוזים – all of these are one dyes with them.
+והגלעינים (stone/kernel of a fruit) – stone/kernel of fruit, as for example, the stones that are in olives that we remove oil from them. And the stones of dates that are appropriate for food for cattle.
+צובע לעצמו – as it is written (Leviticus 25:6): “[But you may eat whatever the land during its sabbath will produce -] you, [your male and female slaves, the hired and bound laborers who live with you),” for all of your needs.
+שאין עושים סחורה בפירות שביעית – and dyeing for pay is business.
+לא בבכורות ולא בתרומה – perhaps they will be detained with him and they will come to be a snare to him. And exactly with a first born living animal, they decreed this but if it is slaughtered, it is permitted t sell it, even according to the Rabbis, as long as they don’t sell it in a bazaa/a number of booths put up for a mercantile fair.
+ולט בנבלות ואל בטרפות – for after the All-Merciful wrote that “they are unclean for you,” (Leviticus 11:27), why does it have to state further, “and they will be impure for you,” (Leviticus 11:35) but rather one is for the prohibition of eating and the other is for the prohibition of benefitting from it. But if you say – that the donkey, the camel, the horse and the mule, these are different for they are gown for their work and they are not forbidden to do business, but rather, with something that stands to be eating. And any thing that is forbidden from the Torah is prohibited to conduct business with, but a thing that from their words (i.e., the Sages) it was made forbidden, it is not forbidden to conduct business with it, but rather, wine of gentiles of which it is not known that it has been dedicated to an idol, that was made forbidden according to their words (I.e., of the Sages), it is forbidden to conduct business with it.
+ולא יהא לוקח – meaning to say, to gather and sell in the market as it appears like business, but when his son sells it by his hand, meaning, for him, even though he gathered them to sell them, it does not look like business.
+לקח לעצמו – gathered it for himself to eat and there was leftover, it is permitted to sell them, even he himself.
+
+Mishnah 4
+
+לקח בכור – [a firstling] having a blemish (which is unfit for consumption by Kohanim; see Tractate Bekhorot, Chapter 5, Mishnah 2) which is permitted to foreigners (i.e., non-Kohanim).
+מותר למכרו – as long as he does not sell it other than for the price that he purchased it for, that he should not profit from it.
+מותרין למכרן – because it is written regarding an animal that dies of itself (Deuteronomy 14:21): “[You shall not eat anything that has died a natural death; give it to the stranger in your community to eat,] or you may sell it to a foreigner,” abut the Torah didn’t prohibit other than to keep thema live to engage in business with them but if he accidentally caught unclean animals, it is permitted.
+ר"י אומר אף מי שנתמנה (if he incidentally encounters it) – even though that he does not hunt but rather that he found impure birds like (Deuteronomy 22:6): “If, along the road, you chance upon a bird’s nest.” But he disputes the first Tanna/teacher who stated that he especially was hunting.
+נתמנה – incidentally encounters, from the language (Daniel 1:5): “The king allotted daily rations [to them from the king’s food and from the wine he drank[.”
+וחכמים אוסרים – to someone who is does not hunt, and even has no skill in this, and the reason of the Rabbis is because the hunters that need to give a tax to the king from their trade, they (i.e., the Rabbis) permitted them to sell impure beasts, birds and fish in order that they are able to make payment to the king of the tax that is upon them, but not the rest of the people. But the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+לולבי זרדים (young sprouts of the service-tree, the interior of which is eaten as a relish) – the branches of the tree whose name is “sorb.”
+לולבי האלה (branches of the terebinth) – the language of (Isaiah 6:13): “[It shall be ravaged] like the terebinth and the oak, [of which stumps are left even when they are felled: its stump shall be a holy seed],” BALLUT in Arabic and GALNADI in the froeign language.
+בטנה (pistachio) – from the language of (Genesis 43:11): “pistachio nuts and almonds”; in Arabic, POSTAK.
+והאטדים (white thorn)– a kind of the species of thorns that grow in it hard black stones/kernels and they are eaten.
+אבל לעלים – of all of these there is removal, even though the branches do not fall, and I do not call them (Leviticus 25:7): “and your cattle and the beasts] in your land may eat all its yield],” they cease to beasts from the field; cease to your cattle from the house, nevertheless, the leases that fall are from the place of their attachment. And the branches which are attached are called, “their fathers,” and since they fall, they have removal.
+
+Mishnah 6
+
+וורד – rose.
+והכופר (cyprus flower) – nit is what we call ALHANAH in Arabic. And there are those who say that it is a perfume that they call GROPOLI.
+והקטף (balsam) – the balsam tree.
+לוטם (resin – used as a perfume; Maimonides calls it a chestnut or hazelnut) – It is the Aramaic translation of (Genesis 37:25): “[their camels bearing] gum, balm [and ladanum to be taken to Egypt];” And there are those who say that it is TZINBAR in Arabic; PANYULISH in the foreign language.
+יש להם שביעית ולדמיהן שביעית – the same law applies that they have removal [from the house] and their monetary value has removal, and even though it is not mentioned in the Mishnah.
+מפני שאינו פרי ([that balsam is not subject to the laws of the Seventh Year]) – and their law is like wood that do not have the holiness of the Seventh Year because their benefit comes after their removal [from the house], and the Torah stated (Leviticus 25:6): “But you may eat whatever the land during its Sabbath will produce” – that which is similar to eating for their benefit and removal are equivalent, excluding the wood whose benefit comes after their removal. But the first Tanna/teacher [of this Mishnah] holds that the balsam is its fruit. And the Halakha is according to Rabbi Shimon.
+
+Mishnah 7
+
+ורד חדש שכבשו בשמן שין – a rose of the Seventh Year that was preserved/pickled in oil of the Sixth [Year], he will remove/gather the rose prior to the time of removal [from the house] arrives and everything is permitted. But a rose of the Seventh Year that was preserved/pickled in oil of the Eighth [Year] and the time for the removal has already arrived of the rose, he is liable to removal everything, as it is taught at the ending clause: [Produce of the] Sabbatical Year renders forbidden [subject to the laws of the Sabbatical year] all other [permitted produce] of the same species [with which it has been mixed]. But [if the two lots of produce are] not of the same species, [only if the produce of the Sabbatical year] imparts its flavor [does it render the other produce forbidden].
+וחרובין חדשים וכו' – here we are speaking of one who comes to drink the wine after the time of the removal [from the house] and in every matter, e is liable to remove it. But if the carobs did not remain/tarry in the wine until the time of the removal, he gathers/collects the carobs and the wine is permitted like sifting, and this is taught explicitly in the Tosefta (see Tosefta Sheviit, Chapter 5, Halakhot 13-14 in the Lieberman edition to Seder Zeraim, page 188).
+זה הכלל וכו' – it speaks about aoll the prohibitions in the Torah, that in all of them, of the [permitted produce of the] same species with however small the amount of produce and with two separate species when it imparts a flavor, and it is not the Halakha.
+השביעית אוסרת בכל שהוא במינה – after the removal. But prior to the removal [from the house], they lack the holiness of the Seventh [Year], which would be prohibited to cause it loss and to conduct business with them until there is the imparting of a flavor, whether of its own species or not of its own species.
+ושלא במינה – even after the removal when it imparts a flavor.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כלל גדול. מלודמא – bandage/dressing and a compress/plaster and the explanation of מלוגמא is מלא לוגמא/a mouthful or quantity of liquid filling up one cheek for it is the practice of a person to chew/masticate wheat or dates and place them on top of his wound.
+אין עושים ממנו מלוגמא – ut you may eat whatever the land during its sabbath will produce,” what is particularly designated for you, which is food for human beings and not for soothing remedies , but what is not particularly designated for you will be, whether for eating, whether for soothing remedies/bandages. Therefore, whatever is not food for human beings, we make of it an emollient/ soothing remedies for human beings.
+עושין ממנו מלוגמא לאדם אבל לא לבהמה – as it is written (Leviticus 25:7): “and your cattle and the beasts in your land [may eat all its yield],” that which is appropriate for beasts and cattle , will be for food for cattle, but not to make of it a soothing remedy/bandage.
+חומרי אדם – and they don’t make from them an emollient/soothing remedy.
+וחומרי בהמה – that it is forbidden to boil them.
+הסיאה (plant classified with hyssop) – a grass that they call it in Arabic TZIDRAG.
+ואזוב – TZATER in Arabic, and AISPO in the foreign language.
+וקורנית (thyme) – in Arabic HASSA, and in the foreign language and in the foreign language ASHRIAH.
+
+Mishnah 2
+
+וסיכה – we are speaking about grapes and olives that have in them eating, drinking and anointing.
+לאכול דבר שדרכו לאכול – even though the Torah stated (Leviticus 25:6): “But you may eat [whatever the land during its sabbath will produce],” and not for loss, we do not obligate him to eat something that that generally human beings don’t eat, such as cooked dish that spoiled, and we don’t concern ourselves if it went to ruin . And similarly a thing that generally human beings don’t eat other than upon improvement/repair and he comes to eat it as it is without the improvement/repair, as for example, to eat a live species of beet or to masticate live wheat , we don’t listen to him.
+וכן בתרומה וכן במע"ש – which wee not given to him other than to eat, and to drink and to anoint with.
+שנתנה להדלקת הנר – which is not the case with pure heave-offering, but impure heave-offering, we kindle the file with it, And with Second Tithe, it is written (Deuteronomy 26:14): “I have not cleared out any of it while I was impure,” but when he is pure, he is permitted to clear it out/remove it. But on the Seventh Year, whether he is impure or pure, it is permitted [to remove it].
+
+Mishnah 3
+
+לא במדה ולא משקל ולא במנין – in order that they can be sold cheaply. Alternatively, because they don’t sell them in the matter that they sell in the rest of the years, they will treat them with the Sanctity of the Seventh Year and not come to disregard/despise them.
+אף לא אגודות – that he will not sell it in the same manner that they sell it in the rest of the years.
+ועץ חלב – it is explained in the chapter above (Tractate Sheviit, Chapter 7, Mishnah 1).
+
+Mishnah 4
+
+שכרו מותר – for it lacks the sanctify of the Seventh Year, and even though that the Seventh Year takes hold of its monetary value, this is not the money of the Seventh Year.
+לקוט לי בו ירק – this is the language of a sale, that implies, gather for me its equivalent in vegetables, but [the word] לקוט /gather-glean is the language of hiring someone, and not the language of a sale.
+ככר בפונדיון – not that he said to him, “I will give you a Pundiyon,” only a loaf worth a Pundiyon.
+כשאלקט ירקות שדה אביא לך מותר – because this one is giving to the other a free gift, since the vegetables of the field are found/available.
+לקח ממנו בסתם – debts for merchandise payable at certain seasons in the manner that they sell in the store.
+לא ישלם לו מדמי שביעית – for it is like business [dealings].
+
+Mishnah 5
+
+בייר (superintendent of the well in rural communities) – he who digs wells and provides water to the people of the city. He should not give him from the monies of the Seventh Year to supply water for him to all his utensil.
+ולא לבלן (and not to the bathing attendant) – who warms up the bathhouses.
+ולא לספר – the wag of the haircut.
+ולא ספן – the wage of the boat/ship.
+ולכולן – to all of these that are taught in our Mishnah, he can give a free gift that is not for the sake of their wages, for even though that he knows that it is for a gift that he gave, he will not demand from him a wage/payment.
+
+Mishnah 6
+
+במוקצה – a utensil that is designated to harvest dates with is called מוקצה/Muktzeh.
+בחרבה (knife) – a akinife. I is the language of a sword. And the reason is because it is written (Leviticus 25:5): “or gather the grapes of your untrimmed vines,” in the manner of those who harvest grapes.
+עריבה (kneading trough) – that they knead the started dough.
+ובקטב (small wine or olive press with a cylindrical beam)- a large and heavy wood and on its top is a large stone that they place on the olives in the olive press, which is called a קוטב.
+בודידה (small olive press) – a small olive press like a kneading trough.
+רבי שמעון אומר כו' – And the Halakha is according to Rabbi Shimon.
+
+Mishnah 7
+
+לא יביאנו לידי פסול (they will not cause [the vegetables]- to become invalid – so that the produce of the Sabbatical Year will not be wasted in the event the oil becomes unclean and must be burned) – foer if iet becomes invalid because of the oil of heave-offering, everything must be burned, and it is found that it will cause the fruit of the Seventh Year that it won’t be eaten.
+ורבי שמעון מתיר – to bring holy/dedicated objects to the House of Impurity. But the Halakha is not according to Rabbi Shimon.
+ואחרון אחרון נתפס בשביעית (The very last [produce obtained in this manner] is subjected to the laws of the Sabbatical Year) – How so? He purchased meat with the fruit/produce of the Seventh Year; the meat and the produce/fruit are removed in the Seventh Year, if he purchased fish with the meat, the meat is excluded and the fish subjected to the laws of the Seventh Year. If he acquired oil with the fish, the fish is excluded and the oil is subjected to the laws of the Seventh Year, and he is obligated to remove the fruit/produce and the oil, it is found that the very last thing acquired in this manner is subjected to the laws of the Seventh Year. But the produce/fruit of the Seventh Year itself is always forbidden, and we derive it from what is written (Leviticus 25:12): “For it is a jubilee. It shall be holy to you.” Just as what is holy takes hold upon/takes effect its monetary value, so even the Seventh year takes hold upon/takes effect on its monetary value. Or, just as the holiness takes hold upon its monetary value and it goes to unconsecrated produce, even the Seventh Year takes hold upon its monetary value and it goes to unconsecrated produce, the inference teaches us – "תהיה"/it shall be [holy unto you], it will be in its status.
+
+Mishnah 8
+
+יאכל כנגדן (and eat produce of equal value [to replace the produce of the Sabbatical year which he sold])- corresponding to the funds, he will purchase from his own [money] things that are for the needs of eating and consume them in the sanctity of the Seventh Year.
+קני זבים וקני זבות – two turtle-doves or two young pigeons that those who suffer a flux or have given birth are obligated to bring.
+
+Mishnah 9
+
+שתקו לא אומר לכם מה ר"ע אומר בו - Rabbi Akiva received [the tradition] from Rabbi Eliezer his teacher who was more lenient as regarding anointing . And when they told him that Rabbi Eliezer stated that it should be burned, he said to them: “Be silent,” for I am not permitted to interpet how much Rabbi Eliezer was lenient in this, as the Halakha is according to the Sages.
+
+Mishnah 10
+
+כאוכל בשר חזיר – not exactly, for a person who eats the bread of Samaritans/Cutheans is not flogged from the [law of] the Torah, but rather receives stripes of rebellion from the Rabbis.
+מה ר"א אומר בו – for he (i.e., Rabbi Eliezer) is more lenient in this.
+
+Mishnah 11
+
+ואם מתחשב הוא – if he is an important person that people learn from him, he must be stringent upon himself.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+הפיגם (the herb rue – with leaves that a re wide below and narrow on top) – a grass that is called RUTA in the foreign language.
+והירבוזין (asparagus, strawberry-blite) – ASPARGEE in the foreign language, and the wild ASPARGEE of the fields that are not of the gardens.
+והחלגלוגות (purslane)- in Arabic RAGLA and in he foreign language VIRDOLAGESH.
+וכוסבר (coriander) – COLIANDER in the foreign language. And especially of the mountains, but they of the gardens they are highly regarded. . And similarly, and parsley of the rivers especially but not of the garden.
+כרפס – APIYU in the foreign language.
+גרגיר (garden rocket) – ORIGA in the foreign language.
+שבאפר – that grows in the reed-grass. But of the garden it is highly regarded.
+פטורים מן המעשר – in all of the years, as it (i.e., the Mishnah) explains the reason, that there are not in a similar manner guarded and are not highly regarded in the eyes of their owners and they make them ownerless, and that which is ownerless is exempt from the tithes, as it is written (Deuteronomy 14:29): “Then the Levite, who has no hereditary portion as you have,” with a a matter that he does not have a hereditary portion as you have, he takes his tithes, excluding that which is ownerless, gleanings, the forgotten sheaf and the corner [of the field] that he does have a portion as you have.
+ונלקחים מכל אדם בשביעית – (and are brought from anyone during the Sabbatical Year) – because there is no way to guard them, for every thing that has a way to guard it is prohibited to acquire it from an illiterate individual (i.e., a person who does not know/observe the laws of Levitical purity and the tithes) in the Seventh Year , for he is suspect to guard the produce, and not to make them ownerless, and a person who acquires it from that which guarded, even like one-half an Issar’s worth is prohibited. And all of these of our Mishnah whose legal presumption is that they don’t guard them are permitted to purchase them for an illiterate individual in order to have food for the three meals [of the Sabbath or Festival day] alone and not more, for we don’t transfer the monies of the produce of the Seventh Year to an illiterate individual, even though that this produce is from that which is ownerless, more than food for three meals, because he is suspect to store the monies and don’t practice with them the Sanctity of the Seventh Year.
+שלא נחשדו עליהם עוברי עבירה – because to bring them from that which is guarded. But the Halakha is not according to Rabi Yehuda.
+כל הספיחין מותרין – to acquire from all persons, for we legally presume that they are not from that which was guarded.
+חוץ מספיחי כרוב – that their legal presumption is that they are from that which is guarded. 
+Because there is nothing of a similar manner among vegetables of the field that do not grow like them in the wilderness, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 2
+
+שלש ארצות – in the Land of Israel separated one from the other for the matter of removal [from the house]. And the removal that is mentioned in each place in the Seventh Year is that whenever it is not found in the field from the same species that he collected for himself in the house, he is obligated to remove that species from the house immediately. As for example, if he gathered figs and made of them dry figs, he cannot eat from those dry figs, even during the Seventh Year, but rather, whenever they are found as figs attached to the tree, when the figs were used up from the trees, one is required to remove the dry-figs that are in his house, or to eat all of them immediately, or to make them ownerless until there not remain any of them in house, as it is written (Leviticus 25:7): “and your cattle and the beasts [in your land may eat all its yield],” whenever the beasts eat in the field, the food for the cattle is from the house; when it ceased for the beasts from the field, it ceased to your cattle from the house. And each individual section from it is divided into three parts.
+כל שאינו מגדל שקמים גליל העליון – for the sycamore [trees] do not gorw other than in the lowlands, and a sign for the matter, (I Kings 10:27 – there is a printer’s error in the text – as the “yud” was lengtnened to look like a “vav”): “[The King made silver as plentiful in Jerusalem as stones,] and cedars as plentiful as sycamores in the Shephelah.”
+ותחום טבריה – it is the valley, these three are from the Galilee.
+ההר והשפלה והעמק these are the three sections of the land of Judah/Judea.
+שפלת לוד. והר [שלה] לוד. ומבית חורון עד הים – these are the three sections of the Transjordan, and the lowlands of Lod are like the southern lowlands , and whenever one eats in the [southern] lowlands, one eats in the lowland [of Lod]. And the mountain of the lowland of Lod they eat there whenever they eat on the Mountain of the King.
+מבית חורון ועד הים מדינה אחת – and whenever it did not cease for the beasts from one of these places that are between them, the people of this border are able to eat through the one place that it (i.e.,) food) did not cease there for the beasts from the field.
+
+Mishnah 3
+
+ולמה אמרו ג' ארצות – since there are three lands in each one, that makes here nine lands, for what Halakha did they say that there are three lands for removal [from the house] and not more?
+שיהיו אוכלים בכל אחת ואחת עד שיכלה האחרון שבה – they eat in Judea/Yehuda until the last [of the Seventh Year produce] runs out in its three lands, and similarly in the Galilee and similarly in the Transjordan. But if they don’t eat in Judea through that which is in the Galilee, nor in the Galilee through that which is in Judea, and we learn/derive that no beast that is in Judea distances itself to leave from Judea to the Galilee, or from the Galilee to Judea, but they leave from [one part of] Galilee to [another part of] Galilee and from [one part of] Judea to another [part of] Judea.
+ושאר כל הארצות כהר המלך – the rest of all the lands that are in the Land of Israel eat through the produce/fruit that are found in the Mountain of the King and they were the majority of the produce and last from all the est of the lands in the Land of Israel.
+וכל הארצות כאחת לזיתים ולתמרים – all the lands that are in the Land o Israel eat olives and dates through one land that didn’t cease in it the olives and dates for beasts from the field, whether they are in this land in Judea or in Transjordan or in the Galilee. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 4
+
+אוכלין על המפקר – they eat from what is in the house through that which is found from the same species in the field in an ownerless place. But if it that species stopped and ceased from the place that is ownerless, even though it is found of it in a guarded place in the houses or in the gardens, he is liable to remove them [from the house] as we say that it ceased for the beasts from the field, it ceased for the cattle from the house.
+ר' יוסי מתיר אף על השמור – but the Halakha is not according to Rabbi Yossi.
+אוכלים על הטפיחים (they eat the stinted/poor grains or the growth between the grass) – on what the birds place in the stinted poor/stinted grains, that are earthenware jugs that are built into the wall where there birds that build a nest. And they eat from what is in the house all the while that it is found from that species in the poor/stinted-grains.
+ועל הדופרא (a species that bears a species of figs twice a year) a tree that makes fruit twice in a year, they eat the first until the last runs out that is in their species.
+אבל א על הסתווניות – they don’t eat the grapes through the grapes that grow in the days of the autumn (i.e., winter fruit).
+רבי יהודה מתיר – [Rabbi Yehuda permits] to eat grapes through the winter fruit/that grow in the autumn all the while that they produce first fruits prior to the end of he summer. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+הכובש ג' כבשים (he who puts three sorts of pressed vegetables into a jar) – three kinds of vegetables.
+בחבית אחת – of vinegar or of brine, in order that they will preserve/maintain the three kinds of vegetables together.
+רבי אליעזר אומר אוכלים ע הראשון – and since the first species of them was completed from the field, all of them wer forbidden, and even those that were not completed, for that species that completed provided a flavor to those that had not been completed and forbade them, and it is taught in the Mishnah above in Chapter 7 of [Tractate] Sheviit (Mishnah 7), that the Seventh Year prohibits its species, however small, and not of its own species through its imparting a flavor.
+רבי יהושע אומר עף על האחרון – with the support of the species that was completed last an be eaten from the three of them, even though the two had ceased for the beasts that are in the field, and the reason of Rabbi Yehoshua is since that these that were completed were absorbed from the the taste of that which had not completed, as the Biblical verse states (Leviticus 25:12): “you may onl eat the growth direct from the field,” all the while that ou eat from the field, you eat from the house, and this Biblical verse is extra, for we expound it from (Leviticus 25:7): “and your cattle and the beasts in your land may eat all its yield,” all the while that beasts eat in the field, your cattle eats from the house, etc. But, the Biblical verse comes for that which si pressed/pickled and this is what he said (Leviticus 25:12): “you may only eat the growth directly from the field,” if there is in the field a bit from what is pressed in the house, that the taste is absorbed in the the thing that is pressed, there is of its species still in the field that still was not completed, even though that the essence of the fruit/produce was completed, nevertheless, “you may eat the growth directl from the field,” and there is no need to remove it [from the house].
+כל ירק אחד הוא – the Sages did not provide a measurement for each vegetable and every vegetable on its own, but rather, even though the three of them were completed from the field, but since there are the rest of the vegetables that did not cease, he eats through the other vegetables and does not remove them from the jar until all of the vegetables have run out from the field. And the Halakha is according to Rabban Gamaliel that all that its species have ceased from the field, he can remove its species from the jar and eat the rest.
+
+Mishnah 6
+
+המלקט עשבים לחים – he eats them [in the Seventh Year] without removal until the moistness of the land dries up that sweetens the produce and fruit; from then and onward, he is liable to remove them from the house.
+המנגב ביבש – the person who gathers dry grasses, eats them without removal [from the house].
+עד שתרד רביעה שניה – which in an average/intermediate year is the twenty-third of Mar Heshvan; from then on, he is required to remove them [from the hosue].
+מגבב (gathers dry plants/leaves) – the Aramaic translation of (Exodus 5:12): “[Then the people scattered throughout the land of Egypt] to gather stubble for straw,” for rakings.
+רביעה – because the rain fructifies the ground and bears living brood like this male that copulates the female. Another interpretation: that it sprinkles the dust and causes it to lie down. The Aramaic translation of (Genesis 29:2) (the Biblical text referred to does not have the requested verb in the singular tense – but it does appear in the plural): “three flocks of sheep were lying there beside it,” -lying.
+ועלי גפנים – moist [leaves of vines]. They eat them all the while that the are found in their early stage of ripening, meaning to say, when they are attached to the tree.
+שישורו – that they will fall.
+והמגבב ביבש – owners of dry reeds and vines, he consumes them until the second rainfall occurs, and after that he should remove it [from the house].
+בכולן – whether grasses or reeds and vines whether moist or dry, but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+עניים נכנסים לפרדסאות – in the rest of the years of the Seven Year [cycle], [the poor] gather gleanings and the forgotten sheaves and the corner of the field, and similarly, they enter to the gardens in the aftermath of the Seventh Year 
+until the second rainfall occurs, because the fruits/produce of the Seventh Year that remained from it are permitted.
+בתבן ובקש של שביעית – for mere straw and stubble are fit for consumption by animals and they have the sanctity of the Seventh Year, and it is prohibited to burn it and to derive the benefit of [destruction], because we expound (see Mishnah Sheviit, Chapter 8, Mishnah 1 – and Leviticus 25:6): “But you may eat whatever he land during its sabbath will produce,” and not for loss. But when it is abolished, what was in the field from the food for live beasts, it released the Sanctity of the Seventh Year from what is in the house.
+
+Mishnah 8
+
+והגיע שעת הביעור – the time of removal of he produce/produce according to their place, as is taught in the Mishnah above (Tractate Sheviit, Chapter 9, Mishnah 2): “Three regions with respect [to the laws] of removal, and in the Baraita (Tractate Pesahim 53a), we taught, that one consumes grapes until Passover, olives until Shavuot and dried figs until Hanukkah, dates until Purim and all of them of the Eighth Year. And these periods with mere [produce], if it was used up for the beasts of the field or not, but if it is known, everything is according to what had been used up.
+מחלקן מזון שלש סעודות לכל אחד ואחד – from the men of the house, and afterwards, he distributes to his neighbors, to his relatives and to his acquaintances; and he removes and places it on the entrance of his house and states: “Our brethren of the House of Israel: He who needs to take should take.”
+ועניים אוכלים אחר הביעור אבל לא עשירים – as it is written (Exodus 23:11): “[but in the seventh you shall let it rest and lie fallow.] Let the needy among your people eat of it, and what they leave let the wild beasts eat.”
+אחד עניים ואחד עשירים – they call concerning him (Exodus 23:11): “Let the needy” and also your people. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 9
+
+רבי אליעזר אומר ינתנו לאוכליהן – even though these fruits/produce were gathered with permission to eat them in the Sanctity of the Seventh Year, nevertheless, Rabbi Eliezer holds that it is forbidden to the one who gave him these fruit/produce to eat them alone, but rather, they would give them that they should consume it, he with the others, for Rabbi Eliezer, according to his reasoning who holds like the School of Shammai, as they stated (above, Chapter 4, Mishnah 2), that it is forbidden to eat the produce/fruit of the Seventh Year as a favor, meaning to say, to attach merit to whom that he gives him the Seventh Year produce that the All-Merciful made ownerless, therefore, the one who gave him Seventh Year produce as a gift, or that it fell to him inheritance, it is forbidden that he should eat them alone, and not to attach merit to whomever has bequeathed them to him, or that gave them to him as a gift, but rather, he should eat them with others in order that he not eat Seventh Year produce as a favor.
+וחכ"א אין החוטא נשכר – The Sages, according to the words of Rabbi Eliezer stated this to hi, for us, it is permitted to eat the Seventh Year produce, whether as a favor or not as a favor, but rather, to you, who stated that it is prohibited to eat Seventh Year produce as a favor, how that you say that they should be given to o those who would eat it and that you permitted to whomever that they gave him Seventh Year produce as a gift to eat them with others, for haven’t we found that the sinner is benefits/is rewareded when he eats them with other people, and the law gives an account according to you woulds that they should be sold to those who eat it that he pay his debt to them what they are worth in order that the sinner not benefit [by being given such produce to eat] and the money would be ivided to all people. But the Halakha is not according to Rabbi Eliezer.
+האוכל מעיסת שביעית עד שלא הורמה לתה חייב מיתה – that you should not say that there is no Hallah in the Seventh year, as it is written (Leviticus 25:6): “for eating it” but not for burning it and Hallah, if it is defiled, requires burning, it comes to tell us that the Torah stated (Numbers 15:20) that: “as the first yield of your baking,” from whatever dough that will become Hallah you should offer as a heave offering.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+שביעית משמטת את המלוה – A person who loans his fellow and the Seventh Yeaer passed upon him after the loan [was made], he cannot claim [repayment of] his loan from his fellow, as it is written (Deuteronomy 15:2): “every creditor shall remit the due that he claims from his fellow.”
+בשטר – that he wrote for him a document [for which] an obligation for which property is pledged and he mortgaged land upon the lender that looks like he who deposits as surety lands with him, nevertheless, the Seventh Year cancels it (i.e., the loan).
+שקנה ממנו באמנה – that he bought from him in good faith.
+
+ואם עשאה מלוה – that he intended [this] with the purchaser and the creditor settles the interests on the debtor as a loan (the note stating the combined amount of principal and interest as principal).
+הראשון משמט – if he purchased it in good faith the first time from the hstore, and he retracted and purchased it a second time, the first [purchase] is made into a loan and is cancelled, but not the second. If he retracted and purchased it a third time, the first and second are made into a loan and the Seventh Year cancels them, but not the third, and such is the case always. The last one (i.e. purchase), the Seventh Year does not cancel and all the others, the Seventh Year cancels them, for since it was appropriate for that he should give him the money of the first one prior to his purchasing the second debts for merchandise payable at certain seasons and he did not give it, the first one becomes a loan, and similarly at all times. But the Halalkha is not like Rabbi Yehuda.
+כל מלאכה שפוסקת בשביעית – if he hired this man from labors that stop in the Seventh Year, meaning to say, from labors that are forbidden to perform them in the Seventh Year such as plowing and reaping and working the land, this salary is made like a loan in the Seventh Year, and the Seventh Year cancels it, and if not, that this payment that he is obliged to him was from the rest of the labors that are not forbidden in the Seventh Year, it is not made like a loan and the Seventh Year does not cancel it. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 2
+
+השוחט את הפרה – in the Seventh Year, and divided it [among the purchasers] on the first day of the two days of the holiday of Rosh Hashanah, if Elul was intercalated [by addin to it an additional day – thirty days], it is found that the first day that it (i.e., the cow) was divided, it was a weekday, and it was the last day of Elul of the Seventh Year, and the Seventh Year cancels [a debt] at its end, as it is written (Deuteronomy 15:1): “Every seventh year (literally, at the end of Seven Years) you shall practice remission of debts.”
+האונס והמפתה (see Deuteronomy 22:19) , that they give fifty Shekel [as a fine].
+והמוציא שם רע – that gives one hundred.[Shekel].
+וכל מעשה בית דן – money that they wrote upon it a religious decision, you are obligated to give it to him.
+אין משמיטין – for since the Jewish court that made a religious decision regarding the money [is considered] as collected, and as if it reached his hand.
+המלוה על המשכון – as it is written (Deuteronomy 15:3): “but you must remit whatever is due you” except for that “whatever is due you from your kinsman.”
+והמוסר שטרותיו לב"ד – as it is written: “[but you must remit] whatever is due you from your kinsmen,” except for someone who hands over his bonds to a court [for collection] since the Jewish court has the obligation towards his brother.
+
+Mishnah 3
+
+פרוזבול אינו משמט – The word פרוז is an ordinance (for the public welfare) (see comment of Rav Hisda in Talmud Gittin 36b); the word בול is for the rich (and Rashi’s commentary at the top of Talmud Gittin 37a), as it written (Leviticus 26:19): “And I will break your proud glory. [I will make your skies like iron and your earth like copper].” And Rav Yosef (see Talmud GIttin 37a) stated that these are the cities in Judea. An ordinance was made for the rich that they would not transgress on [the verse] (Deuteronomy 15:9): “Beware lest your harbor the base thought, [‘The seventh year, the year of remission, is approaching’],” and there is an ordinance for the poor that they would find someone who will lend to them, for the cancelling of cash debts in the present time is Rabbinic, as it is written (Deuteronomy 15:2): “This shall be the nature of the remission: every creditor shall remit the due that he claims from his fellow…,” as the Biblical verse speaks of two remissions: one is the remission of land and one is the remission/cancellation of cash debts, for at the time when one remits/cancels land debts, you remit/cancel cash debts, and at the time when you don’t remit land debts, you don’t remit/cancel cash debts; and it is Rabbinic, for they ordained the cancellation of cash debts at this time, and because of this, there was power in the hand of Hillel to establish Prozbul to cancel/release the law of remission, for the cancellation of cash debts is none other than from the words of the Scribes.
+
+Mishnah 4
+
+זהו גופו של פרוזבול – its essential principle and its root.
+והדיינים חותמים למטה או העדים – For this purpose, it is taught “the judges or the witnesses” to teach you that a witness is able to become a judge or a judge [is able to become] a witness, for according to the Rabbis a witness becomes a judge, and Prozbul is a Rabbinical ordinance.
+
+Mishnah 5
+
+פרוזבול המקדם – that its time is early, that it was written in Kislev and the its time that is written within it is from the previous Tishrei, it is Kasher/fit, because the prerogative of the lender is impaired in this, for a Prozbul does not profit other than to loans from before it, for when they are transferred to the Jewish court, they are cancelled, it is found that they cause loss in what that its time had been advanced, but a postdated Prozbul is invalid, for he made the time later amd the je the borrower between them, and when he produces this Prozbul and the the Jewish court sees the time, they think that the loans preceded the Prozbul and it is found that he collects unlawfully
+שארי חוב המוקדמים פסולים – as for example, that it refers to Nisan and he wrote in the document the time of the previous Tishrei, they are invalid because he collects unlawfully from the mortgaged property between Tishrei and Nisan, and te Rabbis fine im, that he should not collect at all with this document from the mortgaged property, and even from Nisan and beyond, as a decree lest he collect from them unlawfully between Tishrei and Nisan. But however, the document is not invalid on account of the witnesses that affixed their signatures to it who were wicked who signed the antedated document falsely, for the witnesses would be able to state that that we affixed our names on the essence of the loan and not on the time, and we did not come to testify that it was written and signed on that day.
+והמאוחרים כשרים – because the lender’s prerogative has been weakened, that he doesn’t seize the sold property other from the time that is written in the document.
+כותבין פרוזבול לכל חד ואחד – for each and every loan it is necessary that he will transmit his documents to the Jewish court and it will write him a Prozbul, therefore, like when five [people] borrow from one [person], it doesn’t write other than one Prozbul, for there is only one lender here, and even though that there are many borrowers, that when the lender will have one Prozbul on everything that is enough.
+
+Mishnah 6
+
+אלא על הקרקע – unless the borrower has real-estate, for then, the liability is considered as collected in the hand of the Jewish court and we don’t don’t call him (Deuteronomy 15:2):”he shall not dun [his fellow or his kinsman].”
+אם אין לו – if the borrower/debtor [lacks land], and the lender has [land], the creditor/lender transfers to him from his field a small piece and writes upon it a Prozbul, and even if the debt is one-hundred Maneh, because a small piece of land is worthy to collect through it all of his debt, as for example, regarding that he collects and then collects again until he completes all of his debt.
+היתה לו – if the borrower/debtor had a mortgaged field in the city, whether others had mortgaged it to him or whether he mortgaged it [as a security] to others, they write a Prozbul.
+כותבין לאיש על נכסי אשתו – such as the land of the wife’s estate of which the husband has the fruition [without responsibility for loss or deterioration].
+על נכסי אפוארופין – that they lend for the needs of the orphans as the orphans have no property.
+
+Mishnah 7
+
+כוורת דבורים וכו' – when it (i.e., the beehive) is attached with plaster, everyone admits that it is like land/real estate for all things, but if it was placed upon pegs, everyone admits that it is like utensils and is not like land/real estate; they did not dispute other than when it was lying on the ground and not attached with plaster.
+ר"א אומר הרי היא כקרקע – and like land/real estate, it is acquired with money, a document and a claim of undisturbed possession during a legally fixed period.
+וכותבין עליה פרוזבו – if the debtor/borrower has a beehive, it is like he had land/real estate.
+ואינה מקבלת טומאה – in the manner that real estate is attached and is not susceptible to ritual uncleanness.
+והרודה – from the honeycombs that are within it on Shabbat, he is liable for a sin-offering like someone who tears off something from the place where it is attached, as it is written (I Samuel 14:27): “And he (i.e., Jonathan) dipped it into the beehive of honey [and brought his hand back to his mouth and his eyes lit up],” bu what connection has he forest with the honey, but rather, just as the forest, he who plucks/detaches from it on the Sabbath is liable for a sin-offering, even honey that one removes [from the beehive] on the Sabbath is liable for a sin-offering. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 8
+
+המחזיר חוב בשביעית – at the end of the Sseventh Year, which is its year of cancellation of debts, for the Seventh Year does not cause the release from debt other than at its end as it states (Deuteronomy 15;1): “Every seventh year (literally, at the end of the Seventh Year) [you practice remission of debts].”
+אמר לו אעפ"כ – the borrower/debtor says to him (i.e., the creditor/lender), even so/nevertheless, I want to repay you.”
+יקבל ממנו – is that all? But rather, he is permitted to say to him, that his has hand will be stretched out to receive [payment] from him when he says to him, “I cancel [the debt].”
+שנאמר וזה דבר השמטה – meaning to say that mere speech that he he emits from his lips that he cancels is enough, and the first word that he stated, “I cancel” is sufficient, and he does not need to say and repeat, as it states (Deuteronomy 15:2): “This shall be the nature [of the remission],” you have nothing other than the first word, and similarly (Deuteronomy 19:4): “Now this is the case [of the manslayer who may flee there and live].”
+
+Mishnah 9
+
+המחזיר חוב בשביעית (one who repays a debt cancelled by the Seventh Year) – the borrower/debtor says to the lender/creditor, “even so/nevertheless,” and returns to him his money, the Sages are pleased with him.
+לא יחזיר לבניו – he is not obligated to return [the debt] to his children (i.e., of the convert), if the convert died.
+ואם החזיר רוח חכמים ננוחה הימנו – and exactly to his children that were converted with him, because an idolater inherits his father from the Torah, as it is written (Deuteronomy 2:5): “I have given the hill country of Seir as a possession to Esau,” and if he doesn’t return [the loan] to his (i.e., the convert’s) children, one can suspect lest they will return to their original nature when they say,” if we were idolaters, we would inherit their fathers, and it would be necessary to return [the debt] to them, but if their parents were not were lacking holiness (i.e., the children were conceived while they were heathens) but at their births, they were in holiness (i.e., the children were born when they became Israelites), they didn’t inherit their fathers from the Torah, for their inheritance would not ever be appropriate for them , one cannot suspect this less they return to their original nature, and one who ever restores it (i.e., the inheritance) to them, the Sages are not pleased with him.
+כל המטלטלין נקנין במשיכה – and whenever he did not take possession by drawing or seizing an object each one of them can retract, and even though he (i.e., the potential purchaser) gave the money, the monies do not purchase until he draws/seizes the object that is acquired, but nevertheless, a person who fulfills his word and doesn’t retract, and even if he did not take possession by drawing or seizing an object, the Sages are pleased with him, for it is taught in a Baraitha (Talmud Bava Metzia 49a on Leviticus 19:36): “You shall have [an honest balance, honest weights,] an honest ephah, and an honest hin,” that your “no”/negative response will be in righteousness and your “yes”/positive response will be in righteousness.
\ No newline at end of file
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+Bartenura on Mishnah Sheviit
+ברטנורא על משנה שביעית
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה שביעית
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>עד אימתי חורשים בשדה האילן.</b> לקמן מפרש איזהו שדה אילן:
+<b>ערב שביעית.</b> שצריך להוסיף משנה ששית על השביעית באיסור עבודת הארץ ולקמן ילפינן לה מקראי:
+<b>כל זמן שהוא יפה לפרי.</b> כלומר שהחרישה יפה לפרי הוי מתקן הקרקע לצורך הפרי של ששית ולא לצורך שביעית:
+<b>עד העצרת.</b> דעד העצרת יפה לפרי ותו לא, ומן העצרת ואילך נראה כמתקן לצורך שביעית. ובשדה לבן שאין בו אילן עד הפסח. ומשנה זו היא משנה ראשונה ואינה הלכה, דרבן גמליאל ובית דינו נמנו על שני פרקים הללו שהם פסח בשדה לבן ועצרת בשדה אילן והתירום ומותר לחרוש עד ר״ה של שביעית:  
+
+Mishnah 2
+
+<b>לבית סאה.</b> קרקע שהיא נ׳ אמה על נ׳ אמה:
+<b>ככר דבלה.</b> התאנים היבשים עשויין במעגלה כעין ככר לחם קרוים ככר דבלה:
+<b>באיטלקי.</b> במנה של איטליא של יון, ולפי שהיה כך בימי משה משערים בו והמנה מאה דינרים והדינר שש מעות ומשקל כל מעה ט״ז שעורות בינוניות:
+<b>פחות מכאן.</b> מככר של ששים מנה אין חורשים כל בית סאה אלא תחת האילן לבד וחוצה לו:
+<b>כמלא אורה וסלו.</b> המלקט תאנים קרוי אורה כמו גודר בתמרים ובוצר בענבים. וסלו, הסל שנותן בו מה שהוא לוקט, ושאר השדה חשוב שדה הלבן ואין חורשין אותו אלא עד הפסח:
+
+Mishnah 3
+
+<b>אחד אילן סרק.</b> שאינה עושה פירות ונטועין שלשה לבית סאה:
+<b>אם ראויין לעשות.</b> רואין כל אילן ואילן בפני עצמו אם אילן של תאנה כיוצא בו היה עושה ככר דבלה ולמה שיערו בתאנה על שפירותיה גסין ועושה הרבה:
+<b>לצרכן.</b> מלא אורה וסלו חוצה לו:
+
+Mishnah 4
+
+<b>עד שיהיו מג׳ ועד ט׳.</b> כלומר דין זה שאמרנו היינו מג׳ ועד ט׳, אבל אם היו עשרה או יותר אע״פ שאינן עושין חורשין:
+<b>שנאמר בחריש ובקציר תשבות.</b> ארישא קאי דתנן אין חורשין להן אלא לצרכן. ומנין שאין חורשין כל הבית סאה שנאמר בחריש ובקציר תשבות, ואם אינו ענין לשבת בראשית שכבר נאמר (שמות כ׳:ט׳) ששת ימים תעבוד ועשית כל מלאכתך, ולא לשמטה שכבר נאמר (ויקרא כ״ה:ג׳) שש שנים תזרע שדך ושש שנים תזמור כרמך, תנהו ענין לאסור ב׳ פרקים של ערב שביעית, מפסח לשדה לבן, ומעצרת לשדה אילן. והכי קאמר קרא בחריש שקצירו אסור ואיזה זה חריש של ערב שביעית שנכנס לשביעית תשבות. ובקציר שחרישו אסור ואיזה זה קציר של שביעית שיוצא למוצאי שביעית, נמי תשבות, שספיחים שגדלו בשביעית או שעבר וזרע בשביעית אסור לקצרם בשמינית:
+<b>ר׳ ישמעאל אומר.</b> לעולם בשבת משתעי קרא כפשטיה ואתא לאשמעינן מה חריש רשות שאין לך חריש של מצוה אף קציר דאמר רחמנא תשבות בקציר של רשות יצא קציר העומר שהוא מצוה דבעינן קצירה לשמה שזה דוחה את השבת:
+
+Mishnah 5
+
+<b>הרי אלו מצטרפין.</b> ונחשבין כאילו הן של איש אחד וחורשין כל בית סאה בשבילן:
+<b>וכמה יהא ביניהן.</b> בין אילן לאילן:
+<b>כמלא בקר וכליו.</b> צמד בקר עם העול, והיינו ד׳ אמות. אבל פחות מכאן למיעקר קיימי ואין חורשין בשבילן:
+
+Mishnah 6
+
+<b>נטיעות.</b> ילדות, ולזקנות קרי אילן, והכא קמ״ל דאע״ג דשלשה אילנות לבית סאה קרוי שדה אילן וחורשין כל בית סאה בשבילן, בנטיעות ילדות אין חורשין עד שיהיו עשרה:
+<b>שורות.</b> שנטועות במקום א׳ כחומה ואינן מפוזרות:
+<b>אין חורשין אלא לצרכן.</b> משום דכשמפוזרות נראה כחורש לצורך האילן, אבל היכא דקיימי במקום אחד נראה כמתקן את הארץ לצורך שביעית ולא לצורך האילנות:
+<b>שורה.</b> תרגום חומה שורה:
+<b>עטרה.</b> גדר סביב:
+
+Mishnah 7
+
+<b>הנטיעות והדלועים מצטרפין לבית סאה.</b> בדלעת יונית דוקא איירי במתניתין שהיא גדולה כאילן ולא בשאר דלועין. וצריך שיהיו הנטיעות רבות על הדלועים כגון שהיו הנטיעות ששה והדלועים ארבעה מצטרפין לעשרה וחורשין כל בית סאה בשבילן:
+<b>רשב״ג אומר.</b> אפילו היו כל העשרה דלועין חורשין כל בית סאה בשבילן, לפי שהן כנטיעות. והלכה כרבן שמעון בן גמליאל:
+
+Mishnah 8
+
+<b>עד שיחולו.</b> עד שיצאו לחולין בשנה הרביעית ע״י פדיון, ואם לא פדאן בשנה הרביעית עד שיעשו חולין מאליהן בשנה החמישית:
+<b>נטיעה כשמה.</b> בת שנתה קרויה נטיעה ותו לא. פ״א כשמה כל זמן שבני אדם קוראין לה נטיעה ואין קוראין לה אילן. והלכה כרבי עקיבא:
+<b>שנגמם.</b> שנחתך:
+<b>חליפין.</b> גידולים, לשון גזעו מחליף:
+<b>כנטיעה.</b> בין לענין חרישה בין לענין ערלה. והלכה כרבי שמעון:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>עד אימתי.</b> שדה הלבן. שדה של תבואה וקטנית שאין בו אילן:
+<b>הליחה.</b> לחלוחית הקרקע מחמת הגשמים:
+<b>מקשאות ומדלעות.</b> קשואים ודלועים אבל משם ואילך מיחזי כמתקן שדהו לצורך שביעית:
+<b>נתת תורת כל אחד בידו.</b> זה אומר כלתה ליחה בתוך שלי וזה אומר לא כלתה ליחה בתוך שלי:
+<b>אלא בשדה לבן.</b> שעתיד לזרעה אחר החרישה וצריך שתהא רוב ליחה קיימת אין חורשים אלא עד הפסח:
+<b>ושדה אילן.</b> שהיא נטועה כבר אין צריך שתהא רוב ליחה קיימת שאין חורשין אותה אלא כדי שירדו הגשמים בעומק הקרקע הלכך חורשים בה עד העצרת. וכל המשניות הללו דחויות הן כדאמרינן לעיל בפרק קמא שרבן גמליאל ובית דינו נמנו על שני פרקים הללו שהם פסח ועצרת וביטלום, ומותר לחרוש עד ראש השנה של שביעית:
+
+Mishnah 2
+
+<b>מזבלין.</b> מכניסין להם זבל:
+<b>מעדרים.</b> חופרים בעיקרי האילנות שכל דבר שהוא לצורך פירות של ששית מותר בתוספת שביעית, ודבר שאינו אלא לצורך תקון האילן אסור, אלא אם כן הוא דבר שאפילו בשביעית עצמה אין איסורו אלא מדברי סופרים ובתוספת שביעית לא גזור:
+<b>בית השלחין.</b> שאין די לה במי גשמים וצריך להשקותה, תרגום והוא עיף (בראשית כה) והוא משלהי:
+<b>מיבלין.</b> חותכין היבלת. מומין הנולדין באילן:
+<b>מפרקין.</b> העלין מעל האילן להקל מעליו:
+<b>מאבקין.</b> שרשים המגולים מכסים אותן באבק:
+<b>מעשנין.</b> תחת האילן להמית התולעים הגדלים בו:
+<b>אף נוטל את העלין.</b> בשביעית עצמה, ותנא קמא לא אמר אלא מפרקין את העלין בתוספת שביעית לבד. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>מסקלין.</b> מסירין את האבנים:
+<b>מקרסמין.</b> כמו מכרסמין בכ״ף, לשון יכרסמנה חזיר מיער (תהילים פ׳:י״ד), כלומר כורתים וחותכין הענפים היבשים מן האילן:
+<b>מזרדין.</b> הענפים הלחים כשהם מרובין רגילים לקצצן ומניחין מקצת מהן וזהו זירוד:
+<b>מפסלין.</b> שנוטל את הפסולת. ויש מפרשים מפסלין לשון פסל לך (שמות ל״ד:א׳) שחותכים כל הענפים שבאילן כדי שיתעבה:
+<b>כזירודה וכפיסולה של חמישית וכו׳</b> תנא קמא לא שרי אלא עד ראש השנה של שביעית. ור׳ יהושע סבר כשנת חמישית כן ששית מה חמישית נכנסת לששית כך ששית נכנסת לשביעית, וכמו שמזרדין של חמישית בששית כך מזרדין של ששית בשביעית.
+<b>ור׳ שמעון אומר</b> מעצרת ואילך שהוא נאסר בעבודת האילן נאסר נמי בזירוד ופיסול. ושלש מחלוקות בדבר, והלכה כתנא קמא:
+
+Mishnah 4
+
+<b>מזהמין את הנטיעות.</b> כשקליפת האילן נושרת מדביקים שם זבל להבריאו כדי שלא ימות האילן. ויש מפרשים מזהמין שמושחים האילנות בדבר שריחו רע כדי שיברחו התולעים מן הריח או שימותו:
+<b>וכורכים.</b> יש מפרשים שכורכים דבר סביב האילן בקיץ מפני החמה ובחורף מפני הצנה. ויש מפרשים כורכים הענפים זו עם זו וקושרין אותם למעלה בראשיהם שלא יהיו נטושים על הארץ:
+<b>וקוטמין אותן.</b> יש מפרשים לשים בשרשיהם אפר, תרגום אפר קטמא. ויש מפרשים שובר הראשים, כמו נקטם ראשו [סוכה כט]:
+<b>ועושים להם בתים.</b> רגילים לעשות לאילן גדר אמה סביבותיו וממלאים אותו עפר. ויש מפרשים שעושים לו סוכה מלמעלה להגן עליו מן החמה או מן הצנה:
+<b>על הנוף.</b> של האילן, אבל לא על העיקר שלא יעשה בשביעית כדרך שעושה בשאר השנים. ואין הלכה כרבי אליעזר בר׳ צדוק, אלא אסור להשקות האילן בשביעית בין על הנוף בין על העיקר:
+
+Mishnah 5
+
+<b>סכין את הפגים.</b> פירות שלא נגמר בשולן סכין אותן בשמן כשהן מחוברים לאילן למהר בשולן. ופעמים שמנקבים אותן ומשימים שמן בתוך הנקב אי נמי מנקבים הפגים כדי שיכנסו בהם גשמים ויתבשלו מהרה:
+<b>פגי ערב שביעית.</b> פירות שאין מתבשלים עד תשרי של שביעית, אין סכין ואין מנקבין אותן בששית מאחר שאין נגמר בשולן עד שתכנס שביעית, ואפילו במקום שנהגו שלא לסוך אסר תנא קמא. ור׳ יהודה מפליג בין מקום שנהגו לסוך למקום שלא נהגו לסוך, דבמקום שלא נהגו לסוך לא מחזיא סיכה עבודה ושרי:
+<b>ר׳ שמעון מתיר באילן.</b> שהוא מלא פירות שביעית לעשות בו מלאכה במוצאי שביעית, מפני שהוא רשאי בעבודת האילן אע״פ שהפירות קדושים בקדושת שביעית. והלכה כתנא קמא:
+
+Mishnah 6
+
+<b>מבריכין.</b> כופפים זמורת הגפן בארץ ומכסים אותה בעפר:
+<b>מרכיבים.</b> מביאים ענף של אילן ומרכיבין אותו על גב אילן אחר שהוא ממינו:
+<b>פחות משלשים יום.</b> בגמרא במסכת ראש השנה מוכיח דהנך שלשים יום דקליטה לתנא קמא, ושלשה ימים דרבי יהודה, ושתי שבתות דר׳ יוסי ור׳ שמעון, צריכין קודם שלשים יום דתוספת שביעית, דבעינן שתקלוט הנטיעה קודם תוספת שביעית, וכולהו סבירא להו תוספת שביעית שלשים יום, הלכך לתנא קמא דאמר אין קליטה פחותה משלשים יום צריך שלשים דקליטה ושלשים דתוספת, לר׳ יהודה דאמר בשלשה ימים הוי קליטה צריך שלשה דקליטה ושלשים דתוספת, לדברי רבי יוסי ור׳ שמעון דאמרי שתי שבתות צריך שתי שבתות לקליטה ושלשים לתוספת. ופירוש קליטה שתהא הנטיעה נקלטת ונאחזת בשרשיה בארץ. והלכה כרבי יוסי ור׳ שמעון:
+
+Mishnah 7
+
+<b>האורז.</b> בלע״ז רי״ש:
+<b>ודוחן.</b> מילי״ו:
+<b>והפרגין.</b> כעין רמון מלא זרע והזרע שלו מקשקש בתוכו, וקורין לו בערבי כשכ״ש ובלע״ז פפאוור״ו:
+<b>והשומשמין.</b> כמין זרע ארוך, ובארץ ישראל ממנו הרבה וקורין לו בערבי סומס״ס:
+<b>מתעשרים לשעבר.</b> כמעשר שנה שעברה, אם היתה שנה ראשונה ושניה של שמיטה, מעשר שני, ואם שלישית מעשר עני:
+<b>ומותרין בשביעית.</b> כיון שהשרישו בשנה ששית לפני ראש השנה של שביעית אין בהם קדושת שביעית:
+<b>ומתעשרין לשנה הבאה.</b> כשנת לקיטתן כיון דבאותה שנה השרישו. ואם היא שנה שביעית אין מתעשרין כלל ויש להן קדושת שביעית. אע״ג דבאילן אזלינן בתר חנטה, ובירק בתר לקיטה, ובתבואה וזיתים בתר שליש, כלומר כשיביאו שליש בשולן אז נתחייבו במעשרות, מ״מ באורז ודוחן ופרגין ושומשמין דאין לוקטים אותם כאחד ואין מביאים שליש בשולם כאחד אין הולכים בהם אלא אחר השרשה, דבשנה אחת משרשת כל השדה שהרי בבת אחת זורעים אותם:
+
+Mishnah 8
+
+<b>פול המצרי.</b> פאשול״י בלע״ז:
+<b>שזרעו לזרע.</b> כדי להוציא ממנו זרע לזרוע ולא לאכילה:
+<b>כיוצא בהם.</b> בתר השרשה, כאורז ודוחן, בין לענין מעשרות בין לענין שביעית. ודוקא שזרעו לזרע אבל זרעו לירק אזלינן בתר לקיטה כירק:
+<b>הגמלונין.</b> הגסים:
+<b>משתרמלו.</b> שהוקשו ונעשו כמין כיס. ודוגמתו בתרמילו [שבת לא] שהוא כיס של רועים:
+
+Mishnah 9
+
+<b>הבצלים הסריסים.</b> שאין עושים זרע כשאר בצלים:
+<b>ופול המצרי.</b> שזרעו לירק, דאי זרעו לזרע הא תנן לעיל דאזלינן ביה בתר השרשה אפילו לא מנע מהן מים:
+<b>שמנע מהן מים שלשים יום.</b> יצאו מתורת ירקות הגדלות על כל מים ונעשו כשדה בית הבעל שמספקת במי גשמים, הלכך מתעשרין לשעבר:
+<b>ושל בעל.</b> שדה שהיא בעמק ומלוחלחת ואין צריך להשקותה, ומכל מקום לירק צריכה השקאה, משום הכי קתני שמנע מהם מים שתי עונות, זמן השקאתה שרגילין להשקותה קרי עונה. והלכה כחכמים:
+
+Mishnah 10
+
+<b>הוקשו.</b> נתיבשו ונעשו קשין:
+<b>אסור לקיימן בשביעית.</b> שפירות שביעית אסור להניחן לזרע:
+<b>התמרות.</b> הציץ קודם שיפתח דומה לתמרה, וכמוהו נקטם ראשו ועלתה בו כתמרה בפ׳ לולב הגזול (סוכה לג) פירוש אחר תמרות כעין לולבי גפנים:
+<b>מרביצין בעפר לבן.</b> כלומר משקים שדה לבן. וכן הלכה שמשקים שדה לבן ערב שביעית כדי שיצאו ירקות בשביעית, ולא עוד אלא שמשקים אותו בשביעית כדי שיצאו ירקות למוצאי שביעית:
+<b>ממרסין באורז.</b> משקין עפר האורז ומערבין אותו במים, כמו נתנו לממרס ביומא [פ״ד מ״ג]:
+<b>אבל לא מכסחין.</b> שאין חותכים העלין של האורז, תרגום לא תזמור לא תכסח. והלכה כרבי שמעון:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>מאימתי מוציאים זבלים לאשפות.</b> דרך עובדי אדמה לכנוס הזבל למקום אחד בשדה ועושה שם אשפה גדולה עד שהוא מפזרו בשדה לזבלה:
+<b>משיפסקו עוברי עבירה.</b> לעבוד את הארץ בשנה השביעית, וקודם שיפסקו עוברי עבירה אסור שלא יאמרו מעוברי עבירה הוא ולזבל שדהו הוא מוציא. ויש ספרים שכתוב בהם עובדי עבודה והיא היא:
+<b>משיבש המתוק.</b> משיהיה יבש הזבל שנותן מתיקה לפירות:
+<b>משיקשר.</b> כשמתחיל להתיבש מתעבה ונעשה קשרים, וקרובים דבריהם להיות שוים. ובירושלמי מפרש משיבש המתוק סדקין שבבקעה כשהמטר יורד מתמלאים מים ואינם מתיבשים אלא לאחר זמן, ונקראים מתוק על שם מתקו לו רגבי נחל (איוב כ״א:ל״ג):
+
+Mishnah 2
+
+<b>משפלות.</b> קופות שמוציאין בהם זבלים שכל משפל מחזיק לתך שהוא משאוי של חמור, והלתך חצי כור ט״ו סאין:
+<b>מוסיפין על המשפלות.</b> נותן באשפה אחת משפלות כמו שהוא רוצה:
+<b>ואין מוסיפין על האשפות.</b> לעשות יותר משלש אשפות בבית סאה שלא יראה כמזבל את השדה:
+<b>רבי שמעון אומר אף על האשפות.</b> מוסיפין, כיון שיש צבור גדול במקום אחד לא מיחזי כמזבל. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>יתר מכאן.</b> מג׳ [אשפות] מותר. והיינו דרבי שמעון דרישא, והשתא אתא לאשמעינן דשרי ר׳ שמעון אפילו אין י׳ משפלות ובלבד שלא יהיה בה פחות משלש, דאף על פי שיש מעט זבל באשפה וסד״א דמודה רבי שמעון דאם מוסיף האשפות נראה כמזבל, קמ״ל דלא מיחזי כמזבל הואיל ואינו מפזרו:
+<b>עד שיעמיק שלשה.</b> שיעמיק מקום האשפה או יגביה משאר הקרקע ג׳ טפחים, שיהיה ניכר דלכנוס הזבל למקום אחד הוא עושה ולא לזבל את השדה:
+<b>עושה אדם את זבלו אוצר.</b> אותם ג׳ אשפות של שלשים משפלות יכול לעשות אותם אשפה אחת ולהוסיף עליהם כמו שירצה, דלא תימא כי היכי דאסור יותר מג׳ אשפות לבית סאה הכי נמי אסור יותר משיעור ג׳ אשפות במקום אחד:
+<b>רבי מאיר אוסר.</b> בירושלמי מוכח דביותר מכשיעור בלבד אסר רבי מאיר. אבל בכשיעור, השתא בג׳ מקומות מותר במקום אחד לא כל שכן. ואין הלכה כר׳ מאיר:
+<b>היה לו דבר מועט.</b> שאין לו להוציא בפעם א׳ כשיעור המפורש לעיל מוציא אותו מעט ומוסיף עליו והולך:
+<b>רבי אלעזר בן עזריה אוסר.</b> שמא לא יהיה לו זבל יותר ונראה כמזבל שדהו עד שיוציא עשר משפלות כאחת:
+<b>או עד שיעמיק שלשה או יגביה שלשה.</b> שכיון שאותו מקום משונה משאר השדה לא מיחזי כמזבל וכן אם נתנו על הסלע שאינו ראוי לזריעה:
+
+Mishnah 4
+
+<b>המדייר שדהו.</b> לשון דיר של בהמות, שאין לו מקום פנוי להעמיד בהמותיו אלא שם ואינו מתכוין לזבל שדהו בענין זה ודעתו להכניס הזבל לאשפות אח״כ:
+<b>סהר.</b> כמו סחר, היקף של מחיצה סביב הצאן:
+<b>עוקר שלש רוחות.</b> כשנתמלאת הסחר זבל עוקר מן הסחר שלש רוחות וזוקפן לצד [אחר] של אמצעית ומדייר שם כמו כן בית סאתים, ועושה אשפות בתוך שדהו ג׳ אשפות לבית סאה כדאמרן:
+<b>נמצא מדייר בית ארבעת סאים.</b> סאתים מצד זה של מחיצה אמצעית וסאתים מצד אחר. ואשמעינן מתניתין דשרי לדייר בית ד׳ סאין קודם שיעשה ממנה אשפות, אבל טפי לא שלא יאמרו לדייר שדהו מתכוין:
+<b>מפני מראית העין.</b> שלא יהא נראה כמתכוין לזבל שדהו אם עושה את כולה סחר:
+<b>כדרך המזבלין.</b> ג׳ אשפות לכל בית סאה. ואין הלכה כרשב״ג:
+
+Mishnah 5
+
+<b>מחצב.</b> מקום בתוך שדהו שחוצבין ממנו אבנים לבנין. אם היה מכוסה עפר ולא היה נראה אין פותחין אותו בתחלה בשביעית, שהרואה אומר לתקן שדהו הוא עושה כדי לזרוע בתוכו ולא להוציא האבנים לבנין:
+<b>עד שיהא בו שלש מורביות.</b> שיהיו נגלים ונראים מאותו מחצב קודם שביעית שלש שורות של אבנים, שכל שורה מהם שלש אמות אורך ושלש אמות רוחב ברום שלש אמות, שנמצאו שם ט׳ אבנים שכל אבן הוא אמה על אמה ברום ג׳, וכן בכל שורה ושורה הרי כ״ז אבנים לשלש שורות, ובהכי ניכר שלצורך אבנים לבנין הוא מוציאם ולא לתקן שדהו:
+
+Mishnah 6
+
+<b>של משאוי שנים שנים.</b> שיש בכל אחת מהן משאוי שני בני אדם:
+<b>הרי אלו ינטלו.</b> כלן ואפילו הקטנות שבהן ולא מתחזי כמפנה הגדר לעשות מקומו שדה:
+<b>פחות מכאן מחצב.</b> ואינו נוטלו כולו אלא גוממו ומניח מן הסלע בארץ טפח כדי שלא יהא ראוי לזריעה:
+<b>במה דברים אמורים.</b> האי דלא יפתח מחצב והאי דגוממו:
+<b>מה שהוא רוצה יטול.</b> דלא מיחזי כמתקן שדה כיון דלאו דידיה הוא ואפילו בשלו נמי לא מיחזי כמתקן שדה אם התחיל ליטול מערב שביעית:
+
+Mishnah 7
+
+<b>שזעזעתן המחרישה.</b> ואפילו לא זעזעתן אלא שעתידה לזעזען הוי כאילו זעזעתן:
+<b>הרי אלו ינטלו.</b> כולן אגב אותם שתים:
+<b>המסקל שדהו.</b> שמסלק האבנים מן השדה, לשון סקלו מאבן (ישעיה סב):
+<b>ומניח את התחתונות הנוגעות בארץ.</b> דבכה״ג לא מחזי כמתקן שדה:
+<b>גרגיר של צרורות.</b> גל של אבנים קטנות:
+<b>אם יש תחתיהן סלע או קש.</b> לא מחזי כמתקן כיון דאין המקום ראוי לזריעה:
+
+Mishnah 8
+
+<b>אין בונין מדרגות.</b> מעלות ע״פ הגאיות, שלא יחליקו בירידתן לקחת המים שנתקבצו בעמק באותן הגומות, דנראה כמתקנן להשקות בהן שדותיו בשביעית:
+<b>לא יסמוך בעפר.</b> אם בא להיות סוכר מקום יציאת המים באבנים, לא יתן עפר וטיט בין האבנים משום דמיחזי טפי שהוא מתכוין להשקות מהן שדותיו:
+<b>אבל עושה הוא חייץ.</b> אבנים סדורות זו על זו כעין גדר בלא עפר וטיט:
+<b>כל אבן.</b> שבשדהו אפילו קטנה אם כשהוא בונה הגדר או הבנין יכול לפשוט ידו וליטלה ולבנות בה:
+<b>הרי זו תנטל.</b> שהגדר מוכחת עליו דלבנות גדרו הוא נוטלה ולא לתקן השדה לזריעה:
+
+Mishnah 9
+
+<b>באות מכל מקום.</b> אפילו מתוך שלו דמידע ידיע דלבנין קבעי להו ולא לתקן את השדה:
+<b>והקבלן.</b> שקבל שדה באריסות מביא מ״מ ואפילו מאותה שדה שהוא אריס בה אפילו אבנים קטנות שאין [שדה זו חשובה כשלו. וי״מ והקבלן שדרכו לבנות בנינים בקבולת שאין] כוונתו אלא לקבץ אבנים מביא [מ״מ ואפילו משדה] שלו:
+<b>ר׳ יוסי אומר כו׳</b> והלכה כר׳ יוסי:
+
+Mishnah 10
+
+<b>להעמיק עד הסלע.</b> ולא חיישינן דלמא ממלך וזרע ליה, שאין דרך בני אדם לזרוע סמוך לרה״ר. אבל בינו לבין חבירו חיישינן דילמא ממלך וזרע ליה ואסור:
+<b>צוברו ברשות הרבים.</b> ואח״כ נוטלו משם ומתקן את רשות הרבים כמו שהיה:
+<b>כשם שאין מקלקלים רה״ר כך לא יתקן.</b> כלומר לא מבעיא לצבור עפרו לרשות הרבים שהוא אסור אף על פי שיסירנו אח״כ שהרי מקלקל הוא לשעה, אלא אפילו לתקן אסור, כגון אם היו אבנים או עפר מפוזרים ברשות הרבים לא יצברם במקום אחד אלא יסלקם לגמרי מרשות הרבים, והיינו דקאמר כשם שאין מקלקלין רשות הרבים לצבור עפרו לרשות הרבים אע״פ שדעתו לסלקו מיד, כך לא יתקן לצבור אבנים או עפר המפוזרים ברשות הרבים ולשום אותם בצדי רה״ר לפי שעה, אלא יסלקם מיד לגמרי מכל רה״ר ויוציאם לים או לנהר:
+<b>מה יעשה בעפר.</b> אליבא דרבי עקיבא:
+<b>צוברו בתוך שדהו כדרך המזבלים.</b> ג׳ אשפות לבית סאה:
+<b>וכן החופר בור שיח מערה.</b> בשאר ימות השנה פליגי בה ר׳ יהושע ורבי עקיבא, לר״י צוברו ברה״ר ובלבד שיסלקנו אחר כך ויתקן רה״ר כמו שהיה, ולר״ע אע״פ שדעתו לתקן אסור אלא צוברו ברשותו. והלכה כרבי עקיבא:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בראשונה כדרך שהוא מלקט מחברו את הגס הגס.</b> הכי מפרשא מתניתין בירושלמי בראשונה היו אומרים מלקט אדם בתוך שלו את הגס הגס כדרך שמלקט בשל חבירו בין גסין בין דקין, ואע״ג דעצים ועשבים כשמלקטים אותן מתוך השדה מתקן השדה לזריעה, כשמלקט הגס כלומר העצים והעשבים הגסים ומניח את הדקין תלינן דצריך לעצים הוא ולאו לתקן את הקרקע קעביד, כדרך דתלינן במלקט בשדה חבירו בין דקין ובין גסין דלא עביד אינש לתקן שדה חבירו ומידע ידיע דלעצים הוא צריך:
+<b>משרבו עוברי עבירה.</b> שהיו מלקטין בשדותיהן בין דקים בין גסין והן אומרים בגסים לקטנו:
+<b>שלא בטובה.</b> שאין חבירו מחזיק לו טובה דהשתא ודאי לא אתי למלקט הדקין, כיון שאין חבירו מחזיק לו טובה על זה:
+<b>ואין צריך לומר שיקצץ להם מזונות.</b> שיאמר לו לקוט משדי היום ואתן לך מזונותיך, דפשיטא דאסור:  
+
+Mishnah 2
+
+<b>שנתקווצה.</b> שנטלו קוציה בשביעית:
+<b>שנטייבה.</b> שנחרשה היטב שכל העולם חורשים פעם אחת והוא חרש שתי פעמים. ומתניתין איירי בשעת הסכנה שהיתה המלכות אונסת על המס המוטל על הקרקעות והתירו לחרוש בשביעית כדי ליתן המס הקצוב מתבואתה למלך, ואם חרש שתי פעמים קנסוהו רבנן, דחרישה אחת התירו ולא שתי חרישות:
+<b>או שנדיירה.</b> שעשו ממנה דיר לבהמות שעשה בה סהר כדאמרינן בפרקין דלעיל, ולא עשה ממנו אשפות אלא הניחו כדי לזבל בו השדה:
+<b>לא תזרע למוצאי שביעית.</b> דקנסינן ליה בהני יותר מבנתקווצה:
+<b>בטובה.</b> אסור דאין מחזיקין טובה לבעלים דרחמנא אפקרינהו:
+<b>חלוף הדברים.</b> דב״ש לקולא. ואין הלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>חוכרין נירין.</b> יכול ישראל לקבל עליו בכך וכך כורים לשנה שדה הנכרי שחרשה בשביעית לזרעה למוצאי שביעית, ואע״פ שגורם לנכרי לחרוש בשביעית. נירין לשון נירו לכם ניר (ירמיה ד):
+<b>ומחזיקים ידי נכרים.</b> אם מצאו חורש יכול לומר לו יישר כחך וכיוצא בזה:
+<b>ושואלים בשלומן.</b> ואפילו ביום חגם:
+
+Mishnah 4
+
+<b>המדל בזיתים.</b> כשהזיתים מקורבים זה לזה יותר מדאי נוטל אחד ומניח ב׳ או נוטל ב׳ ומניח אחד כדי שיגדל ויתעבה. מדל לשון שליפה והסרה, וי״מ לשון דלדול ודלות שמדלדל שדהו מן הזיתים:
+<b>יגום.</b> גומם ומקצץ האילן ומשאיר השרש בארץ, ולא ישרש לגמרי שלא יראה כעובד את האדמה:
+<b>ומודים במחליק.</b> כגון אם נוטל שלשה זיתים זה בצד זה שמחליק פני הקרקע יותר מדאי יאמרו לעבודת קרקע הוא מתכוין ואסור:
+<b>מתוך של חבירו אף המחליק ישרש.</b> דלא עביד אינש שיתקן קרקע חבירו, וידוע דלעצים הוא מכוין:  
+
+Mishnah 5
+
+<b>לא יחפה.</b> הבקוע בעפר, שהרי הוא מיתקן בכך שהעפר נעשה טיט ומשביח האילן:
+<b>באבנים ובקש.</b> דהוי כמושיב שומר שלא ייבש:
+<b>בתולת שקמה.</b> שלא נקצצה מעולם:
+<b>מפני שהיא עבודה.</b> שהיא משובחת בכך:
+<b>כדרכה אסור.</b> שהיא מתגדלת ומתעבה בכך והוי כעין זומר לגפנים:
+<b>אלא מגביה עשרה.</b> שאין דרך לעולם לכרתה אלא למטה מעשרה:
+<b>או גומם מעל הארץ.</b> שאין דרך לכרות אותה כך. והלכה כר׳ יהודה:
+
+Mishnah 6
+
+<b>המזנב בגפנים.</b> מקטע זנבות הגפנים כדי שיעבה הגזע ויגדל ויגבר כחו, וכן הקוצץ קנים כדי שיתעבו ויוסיף כחן:
+<b>ירחיק טפח.</b> מן הקרקע ושוב לא מיחזי כעבודה:
+<b>שנפשח.</b> נסדק, כמו (איכה ג) ויפשחני:
+<b>לא שיעלה.</b> שיתחברו סדקיו:
+<b>אלא שלא יוסיף.</b> ליסדק:
+
+Mishnah 7
+
+<b>מאימתי אוכלים פירות האילן בשביעית.</b> משום דדרשינן לאכלה ולא להפסד ואם אוכלן קודם בישולן היינו הפסד:
+<b>הפגים.</b> פגי תאנה כדכתיב (ש״ה ב) התאנה חנטה פגיה:
+<b>משהזריחו.</b> האדימו וזהו התחלת בשולן:
+<b>אוכל בהם פתו בשדה.</b> אבל ללקט ולהכניס לבית אינו רשאי עד שיגמרו:
+<b>בחלו.</b> שגדל הרבה, ודומה לו וגם נפשם בחלה בי (זכריה י״א:ח׳). ובירושלמי יליף לה מדכתיב (ויקרא כ״ה:י״ב-י״ג) תהיה כל תבואתה לאכול וכתיב (שם) מן השדה תאכלו את תבואתה, בשתי תבואות הכתוב מדבר אחת מן הבית ואחת מן השדה:
+
+Mishnah 8
+
+<b>משהביא מים.</b> שסוחטו ויוצא ממנו משקה:
+<b>משהבאישו.</b> משיקראו באשה, והיינו כשיתחילו להתבשל ונתבשלו עד שהחרצנים שבפנים נראים מבחוץ מתוך הקליפה:
+
+Mishnah 9
+
+<b>רביעית לסאה.</b> שמסאה זיתים יכול להוציא רביעית הלוג שמן:
+<b>פוצע.</b> דרך הזיתים לפצען כדי למתק מרירותן:
+<b>ואוכל בשדה.</b> דדבר שדרכו לאכול הוא. אבל לסוך לא חזו, ואין סכין אלא בדבר שדרכו לסוך:
+<b>הכניסו חצי לוג.</b> שנתבשלו עד שהוא יכול להוציא חצי לוג מסאה:
+<b>הכניסו שליש.</b> שנתגדלו שליש ממה שעתידים להתגדל. א״נ שמוציא מהן עכשיו שליש ממה שמוציא לסאה כשנתבשלו יפה:
+<b>כך עונתן לשביעית.</b> אין אוכלין מהן בשביעית עד שיגיעו לעונת מעשרות המפורש בפ״ק דמעשרות, דדוקא תאנים וענבים וזיתים רגילים לאכול קודם בשולן לפיכך התירו לאכול מהם בשדה בשביעית קודם שיגיעו לעונת המעשרות, אבל לא בשאר פירות:  
+
+Mishnah 10
+
+<b>אין קוצצין את האילן בשביעית.</b> משום דלאכלה אמר רחמנא ולא להפסד. ואני שמעתי כיון דאפקרינהו רחמנא לפירות אם יקצצם הוי גוזל את הרבים:
+<b>משיוציא.</b> תחלת העלין בימי ניסן:
+<b>משישלשלו.</b> משיתחילו להכביד ולתלות כעין שלשלת:
+<b>משיגרעו.</b> משיעשו גרעינים. פ״א הבוסר כשיגדילו הענבים ונעשו כפול הלבן נקרא גרוע:
+<b>משינצו.</b> משיגדל עליהן הנץ, כמו הנצנים נראו בארץ (ש״ה ב) כשיגיעו לשיעורים הללו אסור לקצצן בשביעית:
+<b>מותר לקוצצו.</b> ואין כאן משום הפסד הפרי, או משום גזל לאידך לישנא, שכבר הפרי ראוי לאכילה. ומשום קוצץ אילנות טובים ליכא אם הוא מעולה בדמים, שדמיו יקרים לעצים יותר מלאילן:
+<b>וכמה יהא בזית.</b> לאו אשביעית קאי, אלא שיהא אסור לקוצצו משום קוצץ אילנות טובים כדכתיב (דברים כ׳:י״ט) כי ממנו תאכל ואותו לא תכרות:
+<b>רובע.</b> הקב, משום דחשיב יותר משאר אילנות, דאילו בדקל מותר לקצצו עד דטעין קבא:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>בנות שוח.</b> תאנים לבנות המגדלות משלש שנים לשלש שנים:
+<b>שביעית שלהם שנה שניה.</b> של שמטה דפירות החונטים בשביעית אין נגמר בשולן עד שנה שנייה של שמטה שהיא ג׳ לחניטה ואז נוהג בהן דין שביעית, דבתר חנטה אזלינן:
+<b>פרסיות.</b> מין תאנים שעושים משתי שנים לשתי שנים. ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>הטומן את הלוף.</b> מין ממיני הבצלים שרגילים לטמנן בארץ:
+<b>לא יפחות מסאתים.</b> משום דמיחזי כזורע, עד שיטמון מהם סאתים בחפירה אחת על גובה ג׳ טפחים, שלא יהיו מפוזרים אלא יהיה גובה הכרי והצבור שלשה טפחים וטפח עפר על גבי הכרי:
+<b>וטומנו במקום דריסת האדם.</b> כדי שלא יצמח. והלכה כחכמים:
+
+Mishnah 3
+
+<b>לוף שעברה עליו שביעית.</b> ונכנסה עליו שמינית שהוא מתקיים זמן מרובה בארץ במחובר:
+<b>אם לקטו עניים את עליו לקטו.</b> דעלי הלוף יש להן ביעור ועיקרו אין לו ביעור כדתנן לקמן בפ״ז, הלכך אם לקטו עניים את עליו בשביעית לקטו, ואם לאו ונכנסו לשמינית וגדלו העלין נמצאו גדולי שביעית ושמינית מעורבין יחד:
+<b>יעשה חשבון.</b> וישער כמה גדל מהן בשביעית ויתן לעניים, דר׳ אליעזר סבר כר׳ יהודה דאמר לקמן עניים אוכלים אחר ביעור ולא עשירים:
+<b>רבי יהושע אומר אין לעניים עמו חשבון.</b> דסבר כרבי יוסי דאמר לקמן אחד עניים ואחד עשירים אוכלים אחר הביעור. והלכה כר׳ יהושע:
+
+Mishnah 4
+
+<b>לוף של ערב שביעית.</b> שנשלם מערב שביעית ולא הוסיף צמחים בשביעית, שאם הוסיף צמחים בשביעית אסור לעקרו משום הפסד פרי:
+<b>הקיצונים.</b> י״מ שנזרעו בקיץ וי״מ מיוחדות לקיץ שהן יבשות מאד:
+<b>פואה של עדית.</b> הגדילה בשדה שמינה. פואה, צבע אדום שקורין רויי״א בלע״ז:
+<b>במארופות של עץ.</b> במרה שחופרים בו את הקרקע. של עץ, ולא של ברזל שלא יראה כעובד את הארץ:
+<b>בקרדומות של מתכת.</b> ולא חיישינן דלמא מיחזי כעבודה:
+<b>בפואה של צלעות.</b> כמו סלעות בסמ״ך, פואה הגדילה בין הסלעים כיון דאין דרך לזרוע שם לא מיחזי כעובד את הארץ. פ״א צלעות כמו ולצלע המשכן (שמות כ״ו:כ׳) כלומר צדי השדה שאין דרך לזרוע שם:
+
+Mishnah 5
+
+<b>רבי יהודה אומר מיד.</b> ואע״ג דבשאר ירקות מודה רבי יהודה דאסור עד שיעשה כיוצא בו, בלוף הואיל וצריך לעקרו לב״ש במארופות של עץ ולבית הלל בקרדומות של מתכות, ואין דרך לעקרו בשביעית אלא ע״י שינוי, הלכך במוצאי שביעית לא שכיח דאיסורא ומש״ה מותר מיד, אבל ירק שלא גזרו שלא לתלשו כי אורחיה שכיח נמי דאיסורא בשמינית, לפיכך אסור עד שיעשה כיוצא בו:
+<b>משירבה החדש.</b> בירושלמי מפרש דהיינו מן הפסח ואילך. והלכה כחכמים:
+
+Mishnah 6
+
+<b>שאין האומן רשאי למכרן בשביעית.</b> למי שהוא חשוד על השביעית, אבל למי שאינו חשוד שרי דאינו קונה אלא להצניע עד [אחר] שביעית:
+<b>מזרה.</b> שזורין בו התבואה בגורן:
+<b>דקר.</b> כמין יתד של ברזל שקורין קולטרו בלע״ז, והוא עשוי לחפור בו את הקרקע לשון וידקור את שניהם (במדבר כ״ה:ח׳):
+<b>מגל יד ומגל קציר ועגלה.</b> מותרין שמא הוא [רוצה] לקצור מן ההפקר ולהביא בעגלה למאכל ביתו, ואין אסור אלא להביא הרבה לעשות אוצר:
+
+Mishnah 7
+
+<b>היוצר.</b> אומן העושה כלי חרס מוכר אפילו לחשוד על השביעית חמש כדי שמן וחמש עשרה כדי יין, וליכא למיחש שמא רוצה כולם לשמן או כולם ליין שניכרים הן אותם של יין מאותם של שמן, שהעפר שעושים ממנו כדי יין אינו דומה לעפר שעושים ממנו כדי שמן:
+<b>ואם הביא יותר מכאן מותר.</b> ולא חיישינן שמא מן המשומר דשביעית הביא:
+<b>ומוכר לנכרים בארץ.</b> ולא חיישינן שמא יחזור הנכרי וימכרם לישראל החשוד:
+<b>ולישראל בחוצה לארץ.</b> ולא חיישינן שמא יוליכם בארץ, אי נמי שמא יכניס לתוכן יין ושמן של שביעית שהביא מארץ ישראל, דלא החמירו חכמים כל כך:
+
+Mishnah 8
+
+<b>שהוא יכול לשחטה.</b> ובכל דהוא דמצינן למתלי תלינן. ובית שמאי סברי דאין דרך כלל לשחוט פרה העומדת לחרישה:
+<b>אפילו בשעת הזרע.</b> ולא אמרינן ודאי לזריעה הוא לוקח, דתלינן לאכילה הוא רוצה:
+<b>שיש לו גורן.</b> ולא חיישינן שמא מודד להכניס לאוצר, דאיכא למתלי דלטחינה הוא מודד:
+<b>ופורט לו מעות.</b> מחליף לו מעות בפרוטות:
+<b>אע״פ שהוא יודע שיש לו פועלים.</b> ונמצא מסייע ידי עוברי עבירה, דאמרינן שמא לשאר צרכיו הוא צריך:
+<b>וכולם.</b> אם פירש שלדבר אסור רוצה אותם, אסור:
+
+Mishnah 9
+
+<b>החשודה על השביעית.</b> לאכול פירות שביעית אחר הביעור בלא ביעור:
+<b>נפה.</b> שאני אומר לספור בה מעות היא לוקחת:
+<b>כברה.</b> שאני אומר לכבור בה את החול:
+<b>רחיים.</b> דשמא לטחון בהם סמנין:
+<b>תנור.</b> שמא לייבש בו אונין של פשתן:
+<b>ולא תטחן עמה.</b> שאסור לסייע ידי עוברי עבירה:
+<b>ובוררת וטוחנת עמה.</b> ולא אסרו הכא באשת עם הארץ החשודה על המעשרות כדאסרו בחשודה על השביעית, משום דרוב עמי הארץ מעשרים הן:
+<b>אבל משתטיל המים.</b> בעיסה:
+<b>לא תגע עמה.</b> לפי שמשגלגלה הוטבלה לחלה וקא מיטמאה מחמת כלים טמאים, שהרי הוכשרה לקבל טומאה וזו מסייעתה לגלגל ואסור לגרום טומאה לחלה: 
+<b>וכולן לא אמרו.</b> לא התירו להשאילן כלים ולסייען בלא שעת עבירה עצמה אלא משום דרכי שלום:
+<b>מחזיקין ידי נכרים.</b> אגב גררא דדרכי שלום תנא ליה הכא, ומפורש לעיל בפ״ד:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שלש ארצות לשביעית.</b> חלוקות לענין דין שביעית:
+<b>כל שהחזיקו עולי בבל.</b> עזרא וסיעתו כשעלו מבבל:
+<b>לא נאכל ולא נעבד.</b> שעבודת הארץ ההיא אסורה בשביעית, ואם נעבדה וגדלה אסור לאכול מאותן גדולים. פירוש אחר ועיקר, לא נאכל לאחר שביעית בלא ביעור ולא נעבד בשביעית:
+<b>מכזיב ועד הנהר ועד אמנום.</b> כזיב משוך כלפי הצפון לצד מזרח ורצועה יוצאת מעכו שיושבת ברבועה של ארץ ישראל במקצוע צפונית מזרחית ואותה רצועה משוכה כלפי צפון והולכת עד כזיב ורצועה אחרת משוכה מעכו כלפי מזרח ובה הנהר האמור כאן, ואלו השתי רצועות כבשום עולי מצרים ולא כבשום עולי בבל:
+<b>ועד אמנום.</b> הוא הר ההר הכתוב בגבולות הארץ בפרשת אלה מסעי, תתאו לכם הר ההר מתרגמינן בירושלמי טורי אמנום, והוא בצפונה של ארץ ישראל לצד מערב אצל הים הגדול, וגם זו לא כבשו עולי בבל הלכך נאכל לאחר הביעור, ולאידך לישנא אם נעבד בשביעית נאכל דקדושה ראשונה קדשה לשעתה ולא קדשה לעתיד לבא, ולא נעבד, דלענין עבודה החמירו לאסור מדרבנן:
+<b>מנהר ומאמנום ולפנים.</b> כך כתוב בכל הספרים, וטפי הוה ניחא אי הוה גרסינן ולחוץ. ואפשר לפרש בדוחק מהנהר ולפנים מתחלת הנהר ולפנים לצד הנהר חוצה לארץ, וכן מתחלת טורי אמנום ולפנים לצד ההר קרויה לפנים:
+
+Mishnah 2
+
+<b>סוריא.</b> ארם נהרים וארם צובה שכבש דוד, ואינה כא״י לכל דבר מפני שכבשה קודם שכבש א״י כולה, ובקצת דינים עשאוה כא״י ובקצתן כחוצה לארץ:
+<b>עושים בתלוש.</b> אפילו אצל החשודים, ואילו בארץ ישראל תנן לא תבור ולא תטחון עמה:
+<b>אבל לא במחובר.</b> כגון מסיקה קצירה ובצירה, ודוקא בשמור אבל במופקר אפילו בארץ מותר, דתניא בת״כ מן השמור אי אתה בוצר אבל אתה בוצר מן המופקר. וטעמא דגזור בסוריא במחובר כדי שלא יהיו מניחים את ארץ ישראל והולכים ומשתקעים בסוריא, ובתלוש התירו כדי שימצאו העניים שבארץ ישראל קצת ריוח בסוריא שהיא קרובה להם, ולא יצטרכו לצאת מארץ ישראל לחוצה לארץ:
+<b>כל שכיוצא בו מותר בא״י.</b> מדאורייתא, כגון תלוש אף ע״ג דמדרבנן אסור בלא שינוי עושין אותו בסוריא כי אורחיה ואינו צריך לשנות. אי נמי הכי קאמר כל שכיוצא בו מותר בארץ במופקר עושים אותו בסוריא אפילו בשמור, אבל במחובר אסור מדרבנן בארץ אפילו במופקר:
+
+Mishnah 3
+
+<b>בצלים שירדו עליהם גשמים.</b> בצלים של ששית שנכנסו לשביעית, וירדו עליהם גשמים וצמחו, אם השחירו העלין בידוע שגדלו והוסיפו ואתו גדולי שביעית ומבטלים העיקר אע״פ שהוא מרובה, אבל אם הוריקו העלין אז הולכים וכמשין ולאו מארעא קא רבו:
+<b>אם יכולין ליתלש בעלין.</b> דרך בצלים כשנגמרים יוצאין מעצמן מן הארץ ונוחין ליתלש, ואם העלין חזקים וכשאוחז בהן יכול ליתלוש הבצלים מן הארץ אז ודאי גדלו בשביעית:
+<b>כנגד כן למוצאי שביעית מותרים.</b> לאו בבצלים של שביעית שיצאו למוצאי שביעית מיירי, דלא מקילינן בהו כולי האי שגדולי היתר כל שהו יעלו את האיסור, אלא סיפא נמי מיירי בבצלים של ששית שעקרן בששית וחזר ונטען בשביעית ולאחר שגדלו מעט בשביעית עקרן וחזר ונטען בשמינית, ומתוך שכבר גדלו בששית לא הוסיפו כי אם מעט בשביעית ונאסרו וכשחזרו והוסיפו מעט בשמינית חזר אותו היתר ובטל איסור המועט, שגם של ששית מסייע לבטלו אחר שסוף גדולו היתר. ואין הלכה כר׳ חנניה בן אנטיגנוס:
+
+Mishnah 4
+
+<b>משיעשה כיוצא בו.</b> ממה שנזרע במוצאי שביעית יש גדול כיוצא בזה דתלינן ביה. אי נמי מפני שרבה ההיתר על האסור ונתבטל:
+<b>הבכיר.</b> מקום שממהר לבכר פירותיו יותר משאר מקומות:
+<b>הותר האפל.</b> דתלינן שממקום הבכיר הביאום:
+<b>מוצאי שביעית מיד.</b> לפי שהיו מביאים ירק מחוצה לארץ והיה רבה על ירק שבארץ ישראל. ואני שמעתי הטעם לפי שבשנים או שלשה ימים עושה כיוצא בו:
+
+Mishnah 5
+
+<b>שמן שרפה.</b> שמן של תרומה טמאה מתוך שלשריפה עומד קרי ליה שמן שריפה, ומעלה עשו לשרפה בארץ כדאשכחן בקדשים פסולים שהן נשרפים במקומן, וכן פירות שביעית צריכים ביעור בארץ דכתיב (ויקרא כ״ה:ז׳-ח׳) בארצך תהיה כל תבואתה. ואין הלכה כרבי שמעון:
+
+Mishnah 6
+
+<b>אין מביאין תרומה מחוצה לארץ לארץ.</b> לפי שהתרומה כהנים מחזרין אחריה לבית הגרנות, חיישי רבנן שמא יהיו הכהנים מרדפים אחריה ויצאו חוצה לארץ להביא את התרומה. ואין הלכה כר׳ שמעון:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כלל גדול.</b> ולדמיו שביעית. אם מכרן וקבל הדמים שלהם יש בדמיהן קדושת שביעית:
+<b>יש לו ביעור.</b> כשכלה לחיה חייב לבער:
+<b>עלה לוף שוטה.</b> אצטריך למתני לוף שוטה משום דתנן בפ׳ בתרא דעוקצים עלה לוף שוטה אין מטמא טומאת אוכלים, סד״א ה״נ לא ליחול עלייהו קדושת שביעית קמשמע לן:
+<b>הדנדנה.</b> בערבי נענ״ע ובלע״ז מינטו״א:
+<b>העולשין.</b> תרי גווני עולשין הן עולשי גינה ועולשי שדה, ובשאר שנים דשכיחי עולשי גינה עולשי שדה לא חשיבי אוכל ואין מטמא טומאת אוכלים והכא קמ״ל דבשביעית דאין עולשי גינה מצויין עולשי שדה חשיבי ומטמאין טומאת אוכלים ושביעית נוהגת בהן:
+<b>וכרישין.</b> נמי תרי גווני נינהו כרישי גינה וכרישי שדה, וכרישי שדה אצטריך לאשמועינן:
+<b>הרגילה.</b> הם חלוגלוגות ובלע״ז בירדולגי״ש:
+<b>ונץ החלב.</b> פרחים לבנים כחלב. פ״א עשב הוא כשנחתך יוצא ממנו חלב:
+<b>החוחים והדרדרים.</b> מיני קוצים הן:
+<b>אסטיס.</b> הוא שצובעין בו כמין תכלת וקורים לו בערבי ני״ל, וקוצרים אותו והוא צומח ודומה לספיח לכך קורהו התנא ספיחי אסטיס:
+<b>וקוצה.</b> מין ממיני הצבעים י״א שהוא אלעצפו״ר בערבי:
+<b>יש להן שביעית.</b> קדושת שביעית נוהגת בהן שלא להפסידם ושלא לעשות בהם סחורה:
+<b>ויש להם ביעור.</b> כשיגיע זמן הביעור צריך לבערם, ולקמן בפנים מפורשים דיני הביעור:  
+
+Mishnah 2
+
+<b>עיקר.</b> שרש:
+<b>ערקבלין.</b> רבותי מפרשים עשב הגדל אצל הדקל ועולה ונכרך סביבות הדקל. ואני שמעתי שהוא עשב שעלין שלו דומות לעקרב:
+<b>והחלבצין.</b> השרשים של נץ חלב האמור למעלה:
+<b>הבכרייה.</b> קורין לו בערבי כנג״ר:
+<b>הפואה.</b> בערבי פו״א ובלע״ז זרויי״א:
+<b>הרכפה.</b> שרשים שתחת הקרקע, ושולקין אותן ושותין מימיהן ומי שיש לו תולעים בבטנו ימיתם:
+<b>אין להם ביעור.</b> לפי שמתקיימים בארץ ולא כלה לחיה מן השדה לפיכך א״צ לבערו מן הבית:
+<b>דמיהם מתבערים עד ר״ה.</b> ה״ק דמיהם צריך שיתבערו מן העולם קודם ר״ה של שמינית. וה״ה דהוי מצי למתני מתבערים אחר ר״ה שאם ישנן לאותן דמים בעולם אחר ר״ה של שמינית חייב לבערם בקדושת שביעית:
+<b>ק״ו לדמיהן.</b> ור״מ סבר מחמיר אני בדמיהן יותר מבהן עצמן, דפרי עצמו מינכר ולא אתי למיעבד ביה סחורה אבל דמים לא מנכרי ואתי למיעבד ביה סחורה. ואין הלכה כר״מ:
+
+Mishnah 3
+
+<b>והנץ שלו.</b> פרח שעל הפטמא:
+<b>וקליפי אגוזים.</b> כל הני צובעים בהן:
+<b>והגלעינים.</b> גרעיני פירות. כגון הגרעינים שבזיתים שמוציאים מהן שמן. וגרעיני תמרים שראוין למאכל בהמה:
+<b>צובע לעצמו.</b> דכתיב לכם לכל צרכיכם:
+<b>שאין עושים סחורה בפירות שביעית.</b> וצביעה בשכר היינו סחורה:
+<b>לא בבכורות ולא בתרומות.</b> דלמא משהי להו לגביה ואתי בהו לידי תקלה. ודוקא בבכור חי גזרו אבל שחוט שרי למכרו אפילו מדרבנן, ובלבד שלא ימכרנו באטליז:
+<b>לא בנבלות ולא בטרפות.</b> דמאחר דכתב רחמנא טמאים הם מה צריך לומר תו וטמאים יהיו לכם, אלא אחד לאיסור אכילה ואחד לאיסור הנאה. ואם תאמר הרי חמור הרי גמל וסוס ופרד, שאני הני דלמלאכתן הן גדלים ולא אסרו לעשות סחורה אלא בדבר העומד לאכילה. וכל דבר שאיסורו מן התורה אסור לעשות בו סחורה, אבל דבר שאסורו מדבריהם אין אסור לעשות בו סחורה, אלא סתם יינן דאף על גב דאסורו מדבריהם אסור לעשות בו סחורה:
+<b>ולא יהא לוקח.</b> כלומר לוקט ומוכר בשוק דנראה כסחורה. אבל כשבנו מוכר על ידו, פירוש בשבילו, אע״פ שהוא לקטן למכרן לא מיחזי כסחורה:
+<b>לקח לעצמו.</b> לקט לעצמו לאכול והותיר, מותר למכרן אפילו הוא עצמו:
+
+Mishnah 4
+
+<b>לקח בכור.</b> בעל מום דמותר לזרים:
+<b>מותר למכרו.</b> ובלבד שלא ימכרנו אלא בדמים שקנה אותו, שלא ישתכר בו:
+<b>מותרין למכרן.</b> דהא כתיב גבי נבלה (דברים י״ד:כ״א) או מכור לנכרי הא לא אסרה תורה אלא לקיימן לעשות בהן סחורה אבל בנזדמן מותר:
+<b>ר״י אומר אף מי שנתמנה.</b> אעפ״י שאינו צייד אלא שמצא עופות טמאים כמו כי יקרא קן צפור (דברים כ״ב:ו׳). ופליג אתנא קמא דאמר ציידי דווקא:
+<b>נתמנה.</b> נזדמן, לשון וימן המלך (דניאל א):
+<b>וחכמים אוסרים.</b> למי שאינו צייד ואפילו אין אומנתו בכך, וטעמייהו דרבנן לפי שהציידים שצריכים ליתן מס למלך מאומנותם התירו להם למכור חיה עופות ודגים טמאים כדי שיוכלו לפרוע למלך המס שעליהם, אבל שאר כל אדם לא. והלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>לולבי זרדין.</b> לולבי אילן ששמו זרדתא:
+<b>לולבי האלה.</b> לשון כאלה וכאלון (ישעיהו ו׳:י״ג) בערבי באלו״ט ובלע״ז גלנד״י:
+<b>בטנה.</b> מלשון בטנים ושקדים בלשון ערבי פאסת״ק:
+<b>ואטדים.</b> מין ממיני הקוצים שצומחים בו גרעינים שחורים קשים והן נאכלים:
+<b>אבל לעלים.</b> של כל אלו יש ביעור, דאע״ג דלולבים אין נושרים ואין אני קורא בהם ולבהמתך ולחיה, כלה לחיה מן השדה כלה לבהמתך מן הבית, מ״מ העלים נושרים הן ממקום חבורן. ולענפים שהם מחוברים בו קרי אביהן, וכיון שהם נושרים יש להם ביעור:
+
+Mishnah 6
+
+<b>וורד.</b> שושן:
+<b>והכופר.</b> הוא שקורים לו בערבי אלחנ״א. וי״א שהוא בושם שקורין גרופול״י:
+<b>והקטף.</b> אילן אפרסמון:
+<b>לוטם.</b> תרגום לוט ולטום. י״א שהוא צינוב״ר בערבי פניולי״ש בלע״ז:
+<b>יש להם שביעית ולדמיהן שביעית.</b> וה״ה דיש להן ביעור ולדמיהן ביעור ואע״פ שלא נזכר במשנה:
+<b>מפני שאינו פרי.</b> ודינן כעצים דאין להם קדושת שביעית משום דהנאתן אחר ביעורן, והתורה אמרה לאכלה דומיא דאכילה שהנאתן וביעורן שוה יצאו עצים דהנאתן אחר ביעורן. ות״ק סבר דקטפו זהו פריו. והלכה כר״ש:
+
+Mishnah 7
+
+<b>ורד חדש שכבשו בשמן ישן.</b> ורד של שביעית שכבשו בשמן של ששית, ילקט את הורד קודם שיגיע זמן הביעור והכל מותר. אבל ורד של שביעית שכבשו בשמן של שמינית וכבר הגיע זמן הביעור של הורד, חייב לבער את הכל, כדקתני סיפא דשביעית אוסרת מין בשאינו מינו בנותן טעם:
+<b>וחרובין חדשים וכו׳</b> הכא מיירי בבא לשתות היין אחר זמן הביעור דבכל ענין חייב לבער. ואם לא נשתהו החרובים ביין עד זמן הביעור ילקט החרובין והיין מותר כמו בורד, והכי תניא בהדיא בתוספתא:
+<b>זה הכלל וכו׳</b> בכל אסורים שבתורה מיירי, דבכולן במינו במשהו ומין בשאינו מינו בנ״ט. ואינה הלכה:
+<b>השביעית אוסרת בכל שהוא במינה.</b> לאחר הביעור. אבל קודם הביעור אין בהם קדושת שביעית שיהא אסור להפסידה ולעשות בהם סחורה עד שיהא בהם בנ״ט, בין במינה בין שלא במינה:
+<b>ושלא במינה.</b> אפילו לאחר הביעור בנותן טעם:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כלל גדול.</b> מלוגמא. תחבושת ורטיה ופירוש מלוגמא מלא לוגמא שדרך אדם ללעוס מלא לוגמיו חטים או תאנים ונותן על גבי מכתו:
+<b>אין עושים ממנו מלוגמא.</b> דכתיב (ויקרא כ״ה:ו׳) והיתה שבת הארץ לכם לאכלה, מה שהוא מיוחד לכם דהיינו למאכל אדם יהיה לאכלה ולא למלוגמא, אבל מה שאינו מיוחד לכם יהיה בין לאכלה בין למלוגמא, הלכך כל שאינו מאכל אדם עושין ממנו מלוגמא לאדם:
+<b>עושין ממנו מלוגמא לאדם אבל לא לבהמה.</b> דכתיב (שם) ולבהמתך ולחיה אשר בארצך תהיה כל תבואתה לאכול, דבר הראוי לחיה ולבהמה תהיה לאכול לבהמה ולא לעשות לה מלוגמא:
+<b>חומרי אדם.</b> שאין עושין מהם מלוגמא:
+<b>וחומרי בהמה.</b> שאסור לשלקן:
+<b>הסיאה.</b> עשב שקורין לו בערבי צידר״ג:
+<b>ואזוב.</b> צעת״ר בערבי ובלע״ז איספ״ו:
+<b>וקורנית.</b> בערבי חש״א ובלע״ז שדריא״ע:
+
+Mishnah 2
+
+<b>לאכילה ושתיה וסיכה.</b> בענבים וזיתים מיירי שיש בהם אכילה ושתיה וסיכה:
+<b>לאכול דבר שדרכו לאכול.</b> אע״ג דאמרה תורה לאכלה ולא להפסד, אין מחייבים אותו לאכול דבר שאין דרך בנ״א לאכלו כגון תבשיל שנתקלקל, ולא חיישינן אם הולך לאבוד. וכן דבר שאין דרך בנ״א לאכלו אלא ע״י תיקון ובא הוא לאכלו כמות שהוא בלא תיקון, כגון לאכול תרדין חיין או לכוס חטין חיות אין שומעין לו:
+<b>וכן בתרומה וכן במע״ש.</b> לא נתנו אלא לאכילה ושתיה וסיכה:
+<b>שנתנה להדלקת הנר.</b> משא״כ בתרומה טהורה, אבל תרומה טמאה מדליקין בה את הנר. ובמע״ש כתיב (דברים כ״ו:י״ד) ולא בערתי ממנו בטמא אבל בטהור מותר לבער. ובשביעית בין בטמא בין בטהור מותר:
+
+Mishnah 3
+
+<b>לא במדה ולא במשקל ולא במנין.</b> כדי שימכרו בזול. א״נ מתוך שאין מוכרין אותן כדרך שמוכרים בשאר שנים ינהגו בהם קדושת שביעית ולא אתו לזלזולי בהו:
+<b>אף לא אגודות.</b> שלא ימכור כדרך שמוכרים בשאר שנים:
+<b>ונץ חלב.</b> מפורש בפרקין דלעיל:
+
+Mishnah 4
+
+<b>שכרו מותר.</b> ואין בו קדושת שביעית. ואע״ג דשביעית תופסת דמיה, האי לאו דמי שביעית הוא:
+<b>לקוט לי בו ירק.</b> לשון מכר הוא, דמשמע לקוט לי שוויו ירק, אבל לקוט לי לשון שכירות הוא ולא לשון מכר:
+<b>ככר בפונדיון.</b> לא שאמר לו אתן לך פונדיון, רק ככר שוה פונדיון:
+<b>כשאלקט ירקות שדה אביא לך מותר.</b> משום דמתנת חנם יהבי זה לזה, לפי שירקות שדה מצויין:
+<b>לקח ממנו בסתם.</b> בהקפה כדרך מוכרים בחנות:
+<b>לא ישלם לו מדמי שביעית.</b> דהוי כסחורה:
+
+Mishnah 5
+
+<b>בייר.</b> חופר בורות ומספיק מים לבני העיר, לא יתן לו מדמי שביעית להספיק לו מים לכל תשמישו:
+<b>ולא לבלן.</b> מחמם מרחצאות:
+<b>ולא לספר.</b> שכר התספורת:
+<b>ולא לספן.</b> שכר הספינה:
+<b>ולכולן.</b> לכל הני דתנינן במתניתין יכול ליתן מתנת חנם שלא לשם שכרן, ואע״פ שיודע שבשביל שנתן מתנה לא יתבע ממנו שכר:
+
+Mishnah 6
+
+<b>במוקצה.</b> כלי המיוחד לקוץ בו תאנים קרוי מוקצה:
+<b>בחרבה.</b> סכין, לשון חרב. וטעמא משום דכתיב (ויקרא כ״ה:ה׳) ואת ענבי נזירך לא תבצור כדרך הבוצרים:
+<b>עריבה.</b> שלשים בה את העיסה:
+<b>ובקוטב.</b> עץ גדול וכבד ובראשו אבן גדולה שנותנים על הזיתים בבית הבד, נקרא קוטב:
+<b>בודידה.</b> בית הבד קטן כעין עריבה:
+<b>רבי שמעון אומר כו׳</b> והלכה כרבי שמעון:
+
+Mishnah 7
+
+<b>שלא יביאנו לידי פסול.</b> שאם נפסל בשביל שמן של תרומה ישרף הכל ונמצא גורם לפירות שביעית שלא יאכלו:
+<b>ורבי שמעון מתיר.</b> להביא קדשים לבית הפסול. ואין הלכה כר׳ שמעון:
+<b>והאחרון אחרון נתפס בשביעית.</b> כיצד, לקח בפירות שביעית בשר הבשר והפירות מתבערין בשביעית, לקח בבשר דגים יצא בשר ונתפס דגים לקח בדגים שמן יצאו דגים ונתפס השמן, וחייב לבער הפירות והשמן, נמצא אחרון אחרון נתפס. והפרי של שביעית עצמו אסור לעולם, ומפקינן לה מדכתיב (שם) כי יובל היא קדש, מה קדש תופס את דמיו אף שביעית תופסת את דמיה, אי מה קדש תופס את דמיו ויוצא לחולין אף שביעית תופסת דמיה ויוצאת לחולין, תלמוד לומר (שם) תהיה בהוייתה תהא:  
+
+Mishnah 8
+
+<b>יאכל כנגדן.</b> כנגד אותם דמים יקנה משלו דברים שהם לצורך אכילה ויאכל בקדושת שביעית:
+<b>קני זבים וקני זבות.</b> שתי תורים או שני בני יונה שחייבין להביא הזבים והיולדות:
+
+Mishnah 9
+
+<b>שתוקו לא אומר לכם מה רבי עקיבא אומר בו.</b> רבי עקיבא קבל מרבי אליעזר רבו דמיקל טפי בסיכה, וכשאמרו לו שהיה רבי אליעזר אומר ידלק, אמר להם שתוקו, שאיני רשאי לפרש כמה היה רבי אליעזר מיקל בו, והלכה כחכמים:
+
+Mishnah 10
+
+<b>כאוכל בשר חזיר.</b> לאו דוקא, שאין האוכל פת כותי לוקה מן התורה אלא מכת מרדות מדרבנן:
+<b>מה שרבי אליעזר אומר בו.</b> דמיקל בו טפי:
+
+Mishnah 11
+
+<b>ואם מתחשב הוא.</b> אם אדם חשוב הוא שבני אדם למדים ממנו צריך להחמיר על עצמו:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>הפיגם.</b> עשב שקורין רוט״א בלע״ז:
+<b>והירבוזין.</b> אספרג״י בלע״ז. והשוטים הם אספרג״י של שדות אותן שאינן של גנות:
+<b>והחלגלוגות.</b> בערבי רגל״א ובלע״ז ווירדולאג״ש.
+<b>וכוסבר.</b> קוליאנד״ר בלע״ז. ודוקא של הרים אבל של גינה חשוב הוא. וכן כרפס. של נהרות דוקא אבל לא של גינה:
+<b>כרפס.</b> אפיי״ו בלע״ז:
+<b>גרגיר.</b> אוריג״א בלע״ז:
+<b>שבאפר.</b> הגדל באחו. אבל של גינה חשוב הוא:
+<b>פטורים מן המעשר.</b> בכל השנים כדמפרש טעמא שאין כיוצא בהן נשמר שאינן נחשבין בעיני בעליהן ומפקירין אותן, והפקר פטור מן המעשר דכתיב (דברים י״ד:כ״ט) ובא הלוי כי אין לו חלק ונחלה עמך, בדבר שאין לו חלק ונחלה עמך יטול מעשרותיו, יצא הפקר לקט שכחה ופאה שיש לו חלק עמך:
+<b>ונלקחים מכל אדם בשביעית.</b> לפי שאין דרך לשמרן. דכל דבר שדרך לשמרו אסור לקנות אותו מעם הארץ בשביעית שהוא חשוד לשמור הפירות ושלא להפקירן והלוקח מן המשומר אפילו כחצי איסר אסור. וכל הנך דמתניתין שחזקתן שאין משמרין אותן מותר ליקח מהן מעם הארץ כדי מזון ג׳ סעודות בלבד ולא יותר, שאין מוסרין דמי פירות שביעית לעם הארץ, אף על פי שהפירות הן מן ההפקר, יותר ממזון ג׳ סעודות, מפני שהוא חשוד לאצור הדמים ואינו נוהג בהם קדושת שביעית:
+<b>שלא נחשדו עליהם עוברי עבירה.</b> להביאם מן השמור. ואין הלכה כר״י:
+<b>כל הספיחין מותרין.</b> לקחת מכל אדם דמחזקינן להו שאינם מן השמור:
+<b>חוץ מספיחי כרוב.</b> שחזקתן מן השמור:
+<b>לפי שאין כיוצא בהם בירקות שדה.</b> שאין גדלים כמותן במדבר. ואין הלכה כר״ש:
+
+Mishnah 2
+
+<b>שלש ארצות.</b> בא״י חלוקות זו מזו לענין ביעור. וביעור האמור בכל מקום בשביעית הוא שכל זמן שאין נמצא בשדה מאותו המין שאסף אליו בבית חייב לבער אותו המין מן הבית מיד. כגון אם לקט תאנים ועשה מהן גרוגרות, אינו יכול לאכול מאותם גרוגרות אפילו בשנה השביעית אלא כל זמן שנמצאים תאנים מחוברות לאילן, וכשכלו התאנים מן האילנות חייב לבער הגרוגרות שבביתו, או לאכלן כולן מיד, או להפקירן עד שלא ישאר מהם בביתו, דכתיב (ויקרא כ״ה:ז׳) ולבהמתך ולחיה כל זמן שחיה אוכלת בשדה האכל לבהמתך מן הבית כלה לחיה מן השדה כלה לבהמתך מן הבית. והשתא קאמר שארץ ישראל כולה נחלקת לשלשה חלקים לענין ביעור, וכל חלק וחלק ממנה נחלק לשלשה חלקים:
+<b>כל שאינו מגדל שקמים גליל העליון.</b> שהשקמים אין גדלים אלא בשפלה, וסימן לדבר כשקמים אשר בשפלה (מלכים א ו):
+<b>ותחום טבריה.</b> הוא העמק אלו הג׳ הם מהגליל:
+<b>ההר והשפלה והעמק.</b> הם שלשה חלקים של ארץ יהודה:
+<b>שפלת לוד.</b> והר [שלה] לוד. ומבית חורון עד הים. הם שלשה חלוקות של עבר הירדן, ושפלת לוד כשפלת הדרום דכל זמן שאוכל בשפלת [הדרום] אוכל בשפלת [לוד], וההר של שפלת לוד אוכלים בו כל זמן שאוכלים בהר המלך:
+<b>מבית חורון ועד הים מדינה אחת.</b> וכל זמן שלא כלה לחיה מאחת מן המקומות שביניהם יכולים כל אנשי הגבול ההוא לאכול על ידי המקום האחד שלא כלה בו לחיה מן השדה:
+
+Mishnah 3
+
+<b>ולמה אמרו ג׳ ארצות.</b> הואיל ושלש ארצות בכל אחת הרי כאן תשע ארצות, למאי הלכתא אמרו שלש ארצות לביעור ותו לא:
+<b>שיהיו אוכלים בכל אחת ואחת עד שיכלה האחרון שבה.</b> אוכלים ביהודה עד שיכלה האחרון שבג׳ ארצותיה, וכן בגליל, וכן בעבר הירדן. אבל אין אוכלים ביהודה על ידי אותן שבגליל, ולא בגליל על ידי אותן שביהודה, דגמירי דאין חיה שביהודה מתרחקת לצאת מיהודה לגליל, ומגליל ליהודה, אבל יוצאה היא מגליל לגליל ומיהודה ליהודה:
+<b>ושאר כל הארצות כהר המלך.</b> שאר כל הארצות שבארץ ישראל אוכלים על ידי הפירות הנמצאים בהר המלך והוא היה רב הפירות ואחרון מכל שאר ארצות שבארץ ישראל:
+<b>וכל הארצות כאחת לזיתים ולתמרים.</b> כל הארצות שבארץ ישראל אוכלים זיתים ותמרים על ידי ארץ אחת שלא כלו בה הזיתים והתמרים לחיה מן השדה, בין שתהיה הארץ ההיא ביהודה או בעבר הירדן או בגליל. ואין הלכה כרבי שמעון:  
+
+Mishnah 4
+
+<b>אוכלים על המופקר.</b> אוכלים ממה שבבית על ידי שמצוי מאותו המין בשדה במקום מופקר. אבל אם פסק וכלה אותו המין ממקום המופקר. אע״פ שנמצא ממנו במקום השמור בבתים או בגנות חייב לבער. כדאמרן כלה לחיה מן השדה כלה לבהמתך מן הבית:
+<b>ר׳ יוסי מתיר אף על השמור.</b> ואין הלכה כרבי יוסי:
+<b>אוכלים על הטפיחים.</b> על מה שמשימים העופות בטפיחים, שהן כלי חרס הבנויים בכותל אשר שם צפרים יקננו. ואוכלים ממה שבבית כל זמן שמצוי מאותו המין בטפיחים:
+<b>ועל הדופרא.</b> אילן שעושה פירות שני פעמים בשנה, אוכלים בראשון עד שיכלה האחרון שבמינם:
+<b>אבל לא על הסתווניות.</b> אין אוכלין בענבים על ידי הענבים הגדלים בימות הסתיו:
+<b>רבי יהודה מתיר.</b> לאכול בענבים על ידי הסתווניות כל זמן שבכרו קודם שיכלה הקיץ. ואין הלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>הכובש שלשה כבשים.</b> שלשה מיני ירק:
+<b>בחבית אחת.</b> של חומץ או של ציר, כדי שיתקיימו שלשה מיני הירק יחד:
+<b>רבי אליעזר אומר אוכלים על הראשון.</b> וכיון דכלה מין אחד מהן מן השדה נאסרו כולם ואפילו אותן שלא כלו, שאותו מין שכלה נתן טעם באותן שלא כלו ואסרן, דתנן לעיל פרק ז׳ שביעית אוסרת במינה במשהו שלא במינה בנותן טעם:
+<b>רבי יהושע אומר אף על האחרון.</b> על סמך מין הכלה אחרון יאכל משלשתן אע״פ שכבר כלו השנים לחיה שבשדה. וטעמא דרבי יהושע הואיל ואלו שכלו בלועים מטעם אותו שלא כלה, דאמר קרא (ויקרא כה) מן השדה תאכלו את תבואתה כל זמן שאתה אוכל מן השדה אתה אוכל מן הבית, והאי קרא יתירה הוא דהא דרשינן לה מן ולבהמתך ולחיה אשר בארצך כל זמן שחיה אוכלת בשדה האכל לבהמתך מן הבית וכו׳, אלא קרא לכבושים הוא דאתא והכי קאמר מן השדה תאכלו את תבואתה אם יש בשדה מקצת מן הדבר הנכבש בבית, שהטעם הבלוע בדבר הנכבש יש במינו עדיין בשדה שעדיין לא כלה, אע״פ שעיקר הפרי כלה אעפ״כ תאכלו את תבואתה ואינו זקוק לבער:
+<b>כל ירק אחד הוא.</b> לא נתנו חכמים שיעור לכל ירק וירק בפני עצמו, אלא אע״פ ששלשתן כלו מן השדה הואיל ואיכא שאר ירקות שלא כלו אוכל ע״י שאר ירקות ולא יבערם מן החבית עד שיכלו כל הירקות כולן מן השדה, והלכה כר״ג דכל שכלה מינו מן השדה יבער מינו מן החבית ואוכל את השאר:
+
+Mishnah 6
+
+<b>המלקט עשבים לחים.</b> אוכלן בלא ביעור עד שייבש לחלוחית הארץ הממתק את הפירות, משם ואילך חייב לבערן:
+<b>המגבב ביבש.</b> המלקט בעשבים יבשים, אוכלן בלא ביעור:
+<b>עד שתרד רביעה שניה.</b> שהיא בשנה בינונית בכ״ג במרחשון, משם ואילך חייב לבער:
+<b>מגבב.</b> תרגום לקושש קש לגבבא:
+<b>רביעה.</b> על שם שהמטר רובע את הארץ ומולידה כזכר זה שרובע את הנקבה. פ״א שמרביץ העפר ומשכיבו, תרגום רובץ רביע:
+<b>ועלי גפנים.</b> לחים, אוכלים בהן כל זמן שנמצאים באביהן, כלומר במחובר לאילן:
+<b>שישורו.</b> שיפלו:
+<b>והמגבב ביבש.</b> בעלי קנים וגפנים יבשים, אוכל עד שתרד רביעה שניה ואחר כך יבער:
+<b>בכולן.</b> בין עשבים בין קנים וגפנים בין לחים בין יבשים. ואין הלכה כר״ע:
+
+Mishnah 7
+
+<b>עניים נכנסים לפרדסאת.</b> בשאר שני שבוע ליטול לקט שכחה ופאה, וכן נכנסים לגנות במוצאי שביעית:
+<b>עד שתרד רביעה שניה.</b> מפני מותרות פירות שביעית שנשארו בה:
+<b>בתבן ובקש של שביעית.</b> דסתם תבן וקש חזי למאכל בהמה ויש בו קדושת שביעית ואסור לשרפו וליהנות בו הנאה של [אבוד], משום דדרשינן לאכלה ולא להפסד. אבל כשנתבטל מה שבשדה ממאכל חיה פקעה קדושת שביעית ממה שבבית:
+
+Mishnah 8
+
+<b>והגיע שעת הביעור.</b> זמן ביעור הפירות לפי מקומן כדתנן לעיל שלש ארצות לביעור ובברייתא [פסחים נג] שנינו אוכלים בענבים עד הפסח, בזיתים עד העצרת, בגרוגרות עד החנוכה, בתמרים עד הפורים, וכולן של שנה השמינית. וזמנים הללו בסתם שאין ידוע אם כלה לחיה מן השדה אם לאו אבל בידוע הכל לפי מה שכלו:
+<b>מחלקן מזון שלש סעודות לכל אחד ואחד.</b> מאנשי ביתו, ואחר כך מחלק לשכיניו ולקרוביו ומיודעיו, ומוציא ומניח על פתח ביתו ואומר אחינו בית ישראל מי שצריך ליטול יטול:
+<b>ועניים אוכלים אחר הביעור אבל לא עשירים.</b> דכתיב (שמות כ״ג:י״א) ואכלו אביוני עמך ויתרם תאכל חית השדה, אביוני עמך ולא עמך:
+<b>אחד עניים ואחד עשירים.</b> קרי ביה ואכלו אביוני וגם עמך. והלכה כרבי יוסי:
+
+Mishnah 9
+
+<b>רבי אליעזר אומר ינתנו לאוכליהן.</b> אע״פ שפירות הללו בהיתר נלקטו לאכלן בקדושת שביעית, מכל מקום סבר ר׳ אליעזר דאסור לזה שנתנו לו פירות הללו לאכלן לבדו, אלא ינתנו שיאכלם הוא עם אחרים, דר׳ אליעזר לטעמיה דסבר כב״ש, דאמרי [לעיל מ״ב פ״ד] אסור לאכול פירות שביעית בטובה, כלומר להחזיק טובה למי שנותן לו פירות שביעית דרחמנא אפקרינהו, הילכך זה שנתנו לו פירות שביעית במתנה או נפל לו בירושה אסור שיאכלם לבדו שלא יחזיק טובה למי שהורישם לו או שנתנם לו במתנה, אלא יאכל אותם עם אחרים כדי שלא יהא אוכל פירות שביעית בטובה:
+<b>וחכ״א אין החוטא נשכר.</b> חכמים לדבריו דר״א קאמרי ליה, לדידן מותר לאכול פירות שביעית בין בטובה בין שלא בטובה, אלא לדידך דאמרת אסור לאכול פירות שביעית בטובה היכי קאמרת ינתנו לאוכליהן ושריית למי שנתנו לו פירות שביעית במתנה לאכלן עם אחרים, והלא מצינו חוטא נשכר שאוכל אותן עם כל בני אדם, והדין נותן לפי דבריך שימכרו לאוכליהן שיפרע אותם מה שהן שווין כדי שלא יהא חוטא נשכר והדמים יתחלקו לכל אדם. ואין הלכה כר״א:
+<b>האוכל מעיסת שביעית עד שלא הורמה חלתה חייב מיתה.</b> דלא תימא אין חלה בשביעית משום דכתיב לאכלה ולא לשריפה וחלה אם נטמאת טעונה שריפה, קמ״ל דראשית עריסותיכם אמרה תורה, מאיזו עסה שתהיה חלה תרימו:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>שביעית משמטת את המלוה.</b> המלוה את חברו ועברה עליו שביעית אחר ההלואה אינו יכול לתבוע הלואתו מחבירו כדכתיב (דברים ט״ו:ב׳) שמוט כל בעל משה ידו:
+<b>בשטר.</b> שכתב לו שטר באחריות נכסים ושעבד קרקעות על המלוה דמיחזי כמי שמשכן קרקעות אצלו, אעפ״כ שביעית משמטתו:
+<b>הקפת החנות.</b> שקנה ממנו באמנה:
+<b>אינה משמטת.</b> דאין זה חוב ואין זו דרך מלוה:
+<b>ואם עשאה מלוה.</b> שחשב עם הקונה וזקפן עליו במלוה:
+<b>הראשון הראשון משמט.</b> אם לקח באמנה פעם ראשונה מן החנות וחזר ולקח שנייה הראשונה נעשית מלוה ומשמטת ולא השניה. חזר ולקח שלישית. ראשונה ושניה נעשו מלוות ושביעית משמטתן ולא השלישית. וכן לעולם, האחרונה אין שביעית משמטתה וכל האחרות שביעית משמטתן, הואיל והיה ראוי שיתן לו מעות הראשונה קודם שיקח השנית בהקפה ולא נתן נעשית הראשונה מלוה, וכן לעולם. ואין הלכה כרבי יהודה:
+<b>כל מלאכה שפוסקת בשביעית.</b> אם שכר שכיר זה ממלאכות הפוסקות בשביעית, כלומר ממלאכות שאסור לעשותן בשביעית כגון חרישה וקצירה ועבודת קרקע, נעשה שכר זה בשביעית כמלוה, ושביעית משמטת, ואם לאו, ששכר זה שחייב לו היה משאר מלאכות שאין אסורות בשביעית, לא נעשה כמלוה ואין שביעית משמטת. ואין הלכה כרבי יוסי:
+
+Mishnah 2
+
+<b>השוחט את הפרה.</b> בשנה שביעית, וחלקה ביום ראשון של שני ימים טובים של ראש השנה, אם היה אלול מעובר נמצא דיום א׳ שנתחלקה היה חול והיה יום אחרון של אלול של שנה השביעית, ושביעית משמטת בסופה דכתיב (דברים ט״ו:א׳) מקץ שבע שנים תעשה שמיטה:
+<b>האונס והמפתה.</b> שנותנים חמשים שקל:
+<b>והמוציא שם רע.</b> שנותן מאה:
+<b>וכל מעשה בית דין.</b> ממון שכתבו עליו פסק דין, חייב אתה ליתן לו:
+<b>אין משמיטין.</b> שכיון שפסקו בית דין על הממון, כגבוי דמי וכאילו הגיע לידו:
+<b>המלוה על המשכון.</b> דכתיב (שם) ואשר יהיה לך את אחיך תשמט ידך, פרט לזה שיש לאחיך בידך:
+<b>והמוסר שטרותיו לב״ד.</b> דכתיב ואשר יהיה לך את אחיך, פרט למוסר שטרותיו לבית דין שבית דין יש להם זה החוב אצל אחיו:
+
+Mishnah 3
+
+<b>פרוזבול.</b> פרוז תקנה, בול עשירים, דכתיב (ויקרא כ״ו:י״ט) ושברתי את גאון עוזכם, ואמר רב יוסף אלו בולאות שביהודה. תקנה לעשירים שלא יעברו על השמר לך פן יהיה דבר עם לבבך בליעל, ותקנה לעניים שימצאו מי שילוה להם, והשמטת כספים בזמן הזה דרבנן דכתיב (דברים ט״ו:ב׳) וזה דבר השמטה שמוט כל בעל משה ידו, בשתי שמטות הכתוב מדבר אחת שמטת קרקעות ואחת שמטת כספים, בזמן שאתה משמט קרקע אתה משמט כספים ובזמן שאי אתה משמט קרקע אי אתה משמט כספים, ורבנן הוא דתקינו שמטת כספים בזמן הזה ומשום הכי היה כח ביד הלל לתקן פרוזבול להפקיע דין השמטה הואיל ואין שמטת כספים בזמן הזה אלא מדברי סופרים:
+
+Mishnah 4
+
+<b>זהו גופו של פרוזבול.</b> עיקרו ושרשו:
+<b>והדיינים חותמים למטה או העדים.</b> להכי קתני הדיינים או העדים ללמדך שיכול העד להיות דיין או הדיין עד, דבדרבנן עד נעשה דיין, ופרוזבול דרבנן הוא:
+
+Mishnah 5
+
+<b>פרוזבול המוקדם.</b> שזמנו מוקדם שנכתב בכסליו וזמנו הכתוב בתוכו מתשרי קודם, כשר, מפני שהורע כחו של מלוה בכך, דפרוזבול אינו מועיל אלא להלואות שלפניו, דמשנמסרו לבית דין הרי הן כגבויות ושוב אין משמיטות, הלכך הלואות הבאות אחריו שלא נמסרו לבית דין משמיטות נמצא דמפסיד במה שהקדים זמנו, אבל פרוזבול המאוחר פסול, שאיחר זמנו והוא הלוה בינתים, וכשמוציא פרוזבול זה ורואים ב״ד הזמן סבורים שאותן הלואות קדמו לפרוזבול ונמצא גובה שלא כדין:
+<b>שטרי חוב המוקדמים פסולים.</b> כגון דקאי בניסן וכתב בשטר זמן תשרי שלפניו, פסולים משום דגובה שלא כדין מן הלקוחות שבין תשרי לניסן. וקנסינהו רבנן דלא ליגבו בשטר זה מן הלקוחות כלל, ואפילו מניסן ולהלן, גזירה שמא יגבה מאותן שבין תשרי לניסן שלא כדין. ומיהו לא הוי השטר פסול מחמת שהעדים שחתמו בו הוו רשעים שחתמו על שטר מוקדם בשקר, דמצו העדים למימר אנחנו על עיקר המלוה חתמנו ולא על הזמן, שלא באנו להעיד שנכתב ונחתם ביומו:
+<b>והמאוחרים כשרים.</b> דהורע כחו של מלוה, שאינו טורף לקוחות אלא מזמן שכתוב בשטר:
+<b>כותבין פרוזבול לכל אחד ואחד.</b> שכל מלוה ומלוה צריך שימסור שטרותיו לב״ד ויכתוב לו פרוזבול, הלכך כשחמשה לוין מא׳ אינו כותב אלא פרוזבול א׳ שאין כאן אלא מלוה א׳, ואע״פ שהלוין מרובין כשיהיה למלוה פרוזבול אחד על כולן דיו:
+
+Mishnah 6
+
+<b>אלא על הקרקע.</b> אלא אם כן יש לו קרקע ללוה, שאז חשוב החוב כגבוי ביד ב״ד ולא קרינן ביה לא יגוש:
+<b>אם אין לו.</b> ללוה, ומלוה יש לו, מזכה לו מלוה ללוה בתוך שדהו קרקע כל דהו וכותבים עליו פרוזבול, ואפילו החוב מאה מנה, משום דקרקע כל שהוא ראוי לגבות בה כל חובו, כגון דגבי והדר גבי עד דמשלים כל חובו:
+<b>היתה לו.</b> ללוה שדה ממושכנת בעיר, בין שאחרים משכנו אותה לו בין שמשכן הוא לאחרים כותבין פרוזבול:
+<b>כותבין לאיש על נכסי אשתו.</b> כגון קרקע של נכסי מלוג שהוא אוכל פירות:
+<b>על נכסי אפוטרופין.</b> שלווין לצורך היתומים והיתומים אין להם קרקע:
+
+Mishnah 7
+
+<b>כוורת דבורים וכו׳</b> כשהיא מחוברת בטיט הכל מודים שהיא כקרקע לכל דבר, ואם היתה מונחת על גבי יתדות הכל מודים שהיא ככלים ואינה כקרקע, לא נחלקו אלא שמונחת על גבי קרקע ואינה מחוברת בטיט:
+<b>ר״א אומר הרי היא כקרקע.</b> ונקנית בכסף בשטר ובחזקה כקרקע:
+<b>וכותבין עליה פרוזבול.</b> אם יש ללוה כוורת כאילו היה לו קרקע:
+<b>ואינה מקבלת טומאה.</b> כדרך שהקרקע המחובר אינו מקבל טומאה:
+<b>והרודה.</b> מחלות דבש שבתוכה בשבת חייב חטאת כתולש דבר ממקום חבורו, דכתיב (שמואל א י״ד:כ״ז) ויטבול אותה ביערת הדבש וכי מה ענין יער אצל דבש, אלא מה יער התולש ממנו בשבת חייב חטאת אף דבש הרודה ממנו בשבת חייב חטאת. ואין הל׳ כר״א:
+
+Mishnah 8
+
+<b>המחזיר חוב בשביעית.</b> בסוף שביעית דהיינו בשמיטתה, שאין שביעית משמטת אלא בסופה, שנאמר (דברים ט״ו:א׳) מקץ שבע שנים:
+<b>אמר לו אעפ״כ.</b> א״ל הלוה אעפ״כ אני רוצה לפרוע לך:
+<b>יקבל ממנו.</b> ולא עוד אלא שמותר לו שתהא ידו פשוטה לקבל בשעה שאומר לו משמט אני:
+<b>שנאמר וזה דבר השמטה.</b> כלומר דבור בעלמא שמוציא מפיו שהוא משמט דיו, ובדבור ראשון שאמר משמט אני סגי ואין צריך שיאמר וישנה שנאמר וזה דבר, אין לך אלא דבור ראשון, וכן וזה דבר הרוצח:
+
+Mishnah 9
+
+<b>המחזיר חוב בשביעית.</b> לוה שאומר למלוה אעפ״כ, ומחזיר לו מעותיו רוח חכמים נוחה הימנו:
+<b>לא יחזיר לבניו.</b> אינו חייב להחזיר לבניו אם מת הגר:
+<b>ואם החזיר רוח חכמים נוחה הימנו.</b> ודוקא לבניו שנתגיירו עמו משום דעובד כוכבים יורש את אביו מן התורה דכתיב (דברים ב׳:ה׳) כי ירושה לעשו נתתי את הר שעיר, ואם לא יחזיר לבניו יש לחוש שמא יחזרו לסורם שיאמרו אם היו עובדי כוכבים היו יורשים אביהם והיו צריכין להחזיר להם. אבל אם היתה הורתם שלא בקדושה ולידתם בקדושה דמעולם לא ירשו את אביהם מן התורה ולא היתה ירושה זו ראויה להם לעולם אין לחוש בזה שמא יחזרו לסורם, והמחזיר להם אין רוח חכמים נוחה הימנו:
+<b>כל המטלטלין נקנין במשיכה.</b> וכל זמן שלא משך יכול כל אחד מהם לחזור בו, ואע״פ שנתן המעות אין המעות קונות עד שימשוך החפץ הנקנה, ואעפ״כ המקיים את דבריו ואינו חוזר בו ואפילו לא משך רוח חכמים נוחה הימנו, דהכי תניא איפת צדק והין צדק (ויקרא י״ט:ל״ו) שיהא לאו שלך צדק והין שלך צדק:
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@@ -0,0 +1,747 @@
+Bartenura on Mishnah Sheviit
+ברטנורא על משנה שביעית
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Sheviit
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה שביעית
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>עד אימתי חורשים בשדה האילן.</b> לקמן מפרש איזהו שדה אילן:
+<b>ערב שביעית.</b> שצריך להוסיף משנה ששית על השביעית באיסור עבודת הארץ ולקמן ילפינן לה מקראי:
+<b>כל זמן שהוא יפה לפרי.</b> כלומר שהחרישה יפה לפרי הוי מתקן הקרקע לצורך הפרי של ששית ולא לצורך שביעית:
+<b>עד העצרת.</b> דעד העצרת יפה לפרי ותו לא, ומן העצרת ואילך נראה כמתקן לצורך שביעית. ובשדה לבן שאין בו אילן עד הפסח. ומשנה זו היא משנה ראשונה ואינה הלכה, דרבן גמליאל ובית דינו נמנו על שני פרקים הללו שהם פסח בשדה לבן ועצרת בשדה אילן והתירום ומותר לחרוש עד ר״ה של שביעית:  
+
+Mishnah 2
+
+<b>לבית סאה.</b> קרקע שהיא נ׳ אמה על נ׳ אמה:
+<b>ככר דבלה.</b> התאנים היבשים עשויין במעגלה כעין ככר לחם קרוים ככר דבלה:
+<b>באיטלקי.</b> במנה של איטליא של יון, ולפי שהיה כך בימי משה משערים בו והמנה מאה דינרים והדינר שש מעות ומשקל כל מעה ט״ז שעורות בינוניות:
+<b>פחות מכאן.</b> מככר של ששים מנה אין חורשים כל בית סאה אלא תחת האילן לבד וחוצה לו:
+<b>כמלא אורה וסלו.</b> המלקט תאנים קרוי אורה כמו גודר בתמרים ובוצר בענבים. וסלו, הסל שנותן בו מה שהוא לוקט, ושאר השדה חשוב שדה הלבן ואין חורשין אותו אלא עד הפסח:
+
+Mishnah 3
+
+<b>אחד אילן סרק.</b> שאינה עושה פירות ונטועין שלשה לבית סאה:
+<b>אם ראויין לעשות.</b> רואין כל אילן ואילן בפני עצמו אם אילן של תאנה כיוצא בו היה עושה ככר דבלה ולמה שיערו בתאנה על שפירותיה גסין ועושה הרבה:
+<b>לצרכן.</b> מלא אורה וסלו חוצה לו:
+
+Mishnah 4
+
+<b>עד שיהיו מג׳ ועד ט׳.</b> כלומר דין זה שאמרנו היינו מג׳ ועד ט׳, אבל אם היו עשרה או יותר אע״פ שאינן עושין חורשין:
+<b>שנאמר בחריש ובקציר תשבות.</b> ארישא קאי דתנן אין חורשין להן אלא לצרכן. ומנין שאין חורשין כל הבית סאה שנאמר בחריש ובקציר תשבות, ואם אינו ענין לשבת בראשית שכבר נאמר (שמות כ׳:ט׳) ששת ימים תעבוד ועשית כל מלאכתך, ולא לשמטה שכבר נאמר (ויקרא כ״ה:ג׳) שש שנים תזרע שדך ושש שנים תזמור כרמך, תנהו ענין לאסור ב׳ פרקים של ערב שביעית, מפסח לשדה לבן, ומעצרת לשדה אילן. והכי קאמר קרא בחריש שקצירו אסור ואיזה זה חריש של ערב שביעית שנכנס לשביעית תשבות. ובקציר שחרישו אסור ואיזה זה קציר של שביעית שיוצא למוצאי שביעית, נמי תשבות, שספיחים שגדלו בשביעית או שעבר וזרע בשביעית אסור לקצרם בשמינית:
+<b>ר׳ ישמעאל אומר.</b> לעולם בשבת משתעי קרא כפשטיה ואתא לאשמעינן מה חריש רשות שאין לך חריש של מצוה אף קציר דאמר רחמנא תשבות בקציר של רשות יצא קציר העומר שהוא מצוה דבעינן קצירה לשמה שזה דוחה את השבת:
+
+Mishnah 5
+
+<b>הרי אלו מצטרפין.</b> ונחשבין כאילו הן של איש אחד וחורשין כל בית סאה בשבילן:
+<b>וכמה יהא ביניהן.</b> בין אילן לאילן:
+<b>כמלא בקר וכליו.</b> צמד בקר עם העול, והיינו ד׳ אמות. אבל פחות מכאן למיעקר קיימי ואין חורשין בשבילן:
+
+Mishnah 6
+
+<b>נטיעות.</b> ילדות, ולזקנות קרי אילן, והכא קמ״ל דאע״ג דשלשה אילנות לבית סאה קרוי שדה אילן וחורשין כל בית סאה בשבילן, בנטיעות ילדות אין חורשין עד שיהיו עשרה:
+<b>שורות.</b> שנטועות במקום א׳ כחומה ואינן מפוזרות:
+<b>אין חורשין אלא לצרכן.</b> משום דכשמפוזרות נראה כחורש לצורך האילן, אבל היכא דקיימי במקום אחד נראה כמתקן את הארץ לצורך שביעית ולא לצורך האילנות:
+<b>שורה.</b> תרגום חומה שורה:
+<b>עטרה.</b> גדר סביב:
+
+Mishnah 7
+
+<b>הנטיעות והדלועים מצטרפין לבית סאה.</b> בדלעת יונית דוקא איירי במתניתין שהיא גדולה כאילן ולא בשאר דלועין. וצריך שיהיו הנטיעות רבות על הדלועים כגון שהיו הנטיעות ששה והדלועים ארבעה מצטרפין לעשרה וחורשין כל בית סאה בשבילן:
+<b>רשב״ג אומר.</b> אפילו היו כל העשרה דלועין חורשין כל בית סאה בשבילן, לפי שהן כנטיעות. והלכה כרבן שמעון בן גמליאל:
+
+Mishnah 8
+
+<b>עד שיחולו.</b> עד שיצאו לחולין בשנה הרביעית ע״י פדיון, ואם לא פדאן בשנה הרביעית עד שיעשו חולין מאליהן בשנה החמישית:
+<b>נטיעה כשמה.</b> בת שנתה קרויה נטיעה ותו לא. פ״א כשמה כל זמן שבני אדם קוראין לה נטיעה ואין קוראין לה אילן. והלכה כרבי עקיבא:
+<b>שנגמם.</b> שנחתך:
+<b>חליפין.</b> גידולים, לשון גזעו מחליף:
+<b>כנטיעה.</b> בין לענין חרישה בין לענין ערלה. והלכה כרבי שמעון:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>עד אימתי.</b> שדה הלבן. שדה של תבואה וקטנית שאין בו אילן:
+<b>הליחה.</b> לחלוחית הקרקע מחמת הגשמים:
+<b>מקשאות ומדלעות.</b> קשואים ודלועים אבל משם ואילך מיחזי כמתקן שדהו לצורך שביעית:
+<b>נתת תורת כל אחד בידו.</b> זה אומר כלתה ליחה בתוך שלי וזה אומר לא כלתה ליחה בתוך שלי:
+<b>אלא בשדה לבן.</b> שעתיד לזרעה אחר החרישה וצריך שתהא רוב ליחה קיימת אין חורשים אלא עד הפסח:
+<b>ושדה אילן.</b> שהיא נטועה כבר אין צריך שתהא רוב ליחה קיימת שאין חורשין אותה אלא כדי שירדו הגשמים בעומק הקרקע הלכך חורשים בה עד העצרת. וכל המשניות הללו דחויות הן כדאמרינן לעיל בפרק קמא שרבן גמליאל ובית דינו נמנו על שני פרקים הללו שהם פסח ועצרת וביטלום, ומותר לחרוש עד ראש השנה של שביעית:
+
+Mishnah 2
+
+<b>מזבלין.</b> מכניסין להם זבל:
+<b>מעדרים.</b> חופרים בעיקרי האילנות שכל דבר שהוא לצורך פירות של ששית מותר בתוספת שביעית, ודבר שאינו אלא לצורך תקון האילן אסור, אלא אם כן הוא דבר שאפילו בשביעית עצמה אין איסורו אלא מדברי סופרים ובתוספת שביעית לא גזור:
+<b>בית השלחין.</b> שאין די לה במי גשמים וצריך להשקותה, תרגום והוא עיף (בראשית כה) והוא משלהי:
+<b>מיבלין.</b> חותכין היבלת. מומין הנולדין באילן:
+<b>מפרקין.</b> העלין מעל האילן להקל מעליו:
+<b>מאבקין.</b> שרשים המגולים מכסים אותן באבק:
+<b>מעשנין.</b> תחת האילן להמית התולעים הגדלים בו:
+<b>אף נוטל את העלין.</b> בשביעית עצמה, ותנא קמא לא אמר אלא מפרקין את העלין בתוספת שביעית לבד. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>מסקלין.</b> מסירין את האבנים:
+<b>מקרסמין.</b> כמו מכרסמין בכ״ף, לשון יכרסמנה חזיר מיער (תהילים פ׳:י״ד), כלומר כורתים וחותכין הענפים היבשים מן האילן:
+<b>מזרדין.</b> הענפים הלחים כשהם מרובין רגילים לקצצן ומניחין מקצת מהן וזהו זירוד:
+<b>מפסלין.</b> שנוטל את הפסולת. ויש מפרשים מפסלין לשון פסל לך (שמות ל״ד:א׳) שחותכים כל הענפים שבאילן כדי שיתעבה:
+<b>כזירודה וכפיסולה של חמישית וכו׳</b> תנא קמא לא שרי אלא עד ראש השנה של שביעית. ור׳ יהושע סבר כשנת חמישית כן ששית מה חמישית נכנסת לששית כך ששית נכנסת לשביעית, וכמו שמזרדין של חמישית בששית כך מזרדין של ששית בשביעית.
+<b>ור׳ שמעון אומר</b> מעצרת ואילך שהוא נאסר בעבודת האילן נאסר נמי בזירוד ופיסול. ושלש מחלוקות בדבר, והלכה כתנא קמא:
+
+Mishnah 4
+
+<b>מזהמין את הנטיעות.</b> כשקליפת האילן נושרת מדביקים שם זבל להבריאו כדי שלא ימות האילן. ויש מפרשים מזהמין שמושחים האילנות בדבר שריחו רע כדי שיברחו התולעים מן הריח או שימותו:
+<b>וכורכים.</b> יש מפרשים שכורכים דבר סביב האילן בקיץ מפני החמה ובחורף מפני הצנה. ויש מפרשים כורכים הענפים זו עם זו וקושרין אותם למעלה בראשיהם שלא יהיו נטושים על הארץ:
+<b>וקוטמין אותן.</b> יש מפרשים לשים בשרשיהם אפר, תרגום אפר קטמא. ויש מפרשים שובר הראשים, כמו נקטם ראשו [סוכה כט]:
+<b>ועושים להם בתים.</b> רגילים לעשות לאילן גדר אמה סביבותיו וממלאים אותו עפר. ויש מפרשים שעושים לו סוכה מלמעלה להגן עליו מן החמה או מן הצנה:
+<b>על הנוף.</b> של האילן, אבל לא על העיקר שלא יעשה בשביעית כדרך שעושה בשאר השנים. ואין הלכה כרבי אליעזר בר׳ צדוק, אלא אסור להשקות האילן בשביעית בין על הנוף בין על העיקר:
+
+Mishnah 5
+
+<b>סכין את הפגים.</b> פירות שלא נגמר בשולן סכין אותן בשמן כשהן מחוברים לאילן למהר בשולן. ופעמים שמנקבים אותן ומשימים שמן בתוך הנקב אי נמי מנקבים הפגים כדי שיכנסו בהם גשמים ויתבשלו מהרה:
+<b>פגי ערב שביעית.</b> פירות שאין מתבשלים עד תשרי של שביעית, אין סכין ואין מנקבין אותן בששית מאחר שאין נגמר בשולן עד שתכנס שביעית, ואפילו במקום שנהגו שלא לסוך אסר תנא קמא. ור׳ יהודה מפליג בין מקום שנהגו לסוך למקום שלא נהגו לסוך, דבמקום שלא נהגו לסוך לא מחזיא סיכה עבודה ושרי:
+<b>ר׳ שמעון מתיר באילן.</b> שהוא מלא פירות שביעית לעשות בו מלאכה במוצאי שביעית, מפני שהוא רשאי בעבודת האילן אע״פ שהפירות קדושים בקדושת שביעית. והלכה כתנא קמא:
+
+Mishnah 6
+
+<b>מבריכין.</b> כופפים זמורת הגפן בארץ ומכסים אותה בעפר:
+<b>מרכיבים.</b> מביאים ענף של אילן ומרכיבין אותו על גב אילן אחר שהוא ממינו:
+<b>פחות משלשים יום.</b> בגמרא במסכת ראש השנה מוכיח דהנך שלשים יום דקליטה לתנא קמא, ושלשה ימים דרבי יהודה, ושתי שבתות דר׳ יוסי ור׳ שמעון, צריכין קודם שלשים יום דתוספת שביעית, דבעינן שתקלוט הנטיעה קודם תוספת שביעית, וכולהו סבירא להו תוספת שביעית שלשים יום, הלכך לתנא קמא דאמר אין קליטה פחותה משלשים יום צריך שלשים דקליטה ושלשים דתוספת, לר׳ יהודה דאמר בשלשה ימים הוי קליטה צריך שלשה דקליטה ושלשים דתוספת, לדברי רבי יוסי ור׳ שמעון דאמרי שתי שבתות צריך שתי שבתות לקליטה ושלשים לתוספת. ופירוש קליטה שתהא הנטיעה נקלטת ונאחזת בשרשיה בארץ. והלכה כרבי יוסי ור׳ שמעון:
+
+Mishnah 7
+
+<b>האורז.</b> בלע״ז רי״ש:
+<b>ודוחן.</b> מילי״ו:
+<b>והפרגין.</b> כעין רמון מלא זרע והזרע שלו מקשקש בתוכו, וקורין לו בערבי כשכ״ש ובלע״ז פפאוור״ו:
+<b>והשומשמין.</b> כמין זרע ארוך, ובארץ ישראל ממנו הרבה וקורין לו בערבי סומס״ס:
+<b>מתעשרים לשעבר.</b> כמעשר שנה שעברה, אם היתה שנה ראשונה ושניה של שמיטה, מעשר שני, ואם שלישית מעשר עני:
+<b>ומותרין בשביעית.</b> כיון שהשרישו בשנה ששית לפני ראש השנה של שביעית אין בהם קדושת שביעית:
+<b>ומתעשרין לשנה הבאה.</b> כשנת לקיטתן כיון דבאותה שנה השרישו. ואם היא שנה שביעית אין מתעשרין כלל ויש להן קדושת שביעית. אע״ג דבאילן אזלינן בתר חנטה, ובירק בתר לקיטה, ובתבואה וזיתים בתר שליש, כלומר כשיביאו שליש בשולן אז נתחייבו במעשרות, מ״מ באורז ודוחן ופרגין ושומשמין דאין לוקטים אותם כאחד ואין מביאים שליש בשולם כאחד אין הולכים בהם אלא אחר השרשה, דבשנה אחת משרשת כל השדה שהרי בבת אחת זורעים אותם:
+
+Mishnah 8
+
+<b>פול המצרי.</b> פאשול״י בלע״ז:
+<b>שזרעו לזרע.</b> כדי להוציא ממנו זרע לזרוע ולא לאכילה:
+<b>כיוצא בהם.</b> בתר השרשה, כאורז ודוחן, בין לענין מעשרות בין לענין שביעית. ודוקא שזרעו לזרע אבל זרעו לירק אזלינן בתר לקיטה כירק:
+<b>הגמלונין.</b> הגסים:
+<b>משתרמלו.</b> שהוקשו ונעשו כמין כיס. ודוגמתו בתרמילו [שבת לא] שהוא כיס של רועים:
+
+Mishnah 9
+
+<b>הבצלים הסריסים.</b> שאין עושים זרע כשאר בצלים:
+<b>ופול המצרי.</b> שזרעו לירק, דאי זרעו לזרע הא תנן לעיל דאזלינן ביה בתר השרשה אפילו לא מנע מהן מים:
+<b>שמנע מהן מים שלשים יום.</b> יצאו מתורת ירקות הגדלות על כל מים ונעשו כשדה בית הבעל שמספקת במי גשמים, הלכך מתעשרין לשעבר:
+<b>ושל בעל.</b> שדה שהיא בעמק ומלוחלחת ואין צריך להשקותה, ומכל מקום לירק צריכה השקאה, משום הכי קתני שמנע מהם מים שתי עונות, זמן השקאתה שרגילין להשקותה קרי עונה. והלכה כחכמים:
+
+Mishnah 10
+
+<b>הוקשו.</b> נתיבשו ונעשו קשין:
+<b>אסור לקיימן בשביעית.</b> שפירות שביעית אסור להניחן לזרע:
+<b>התמרות.</b> הציץ קודם שיפתח דומה לתמרה, וכמוהו נקטם ראשו ועלתה בו כתמרה בפ׳ לולב הגזול (סוכה לג) פירוש אחר תמרות כעין לולבי גפנים:
+<b>מרביצין בעפר לבן.</b> כלומר משקים שדה לבן. וכן הלכה שמשקים שדה לבן ערב שביעית כדי שיצאו ירקות בשביעית, ולא עוד אלא שמשקים אותו בשביעית כדי שיצאו ירקות למוצאי שביעית:
+<b>ממרסין באורז.</b> משקין עפר האורז ומערבין אותו במים, כמו נתנו לממרס ביומא [פ״ד מ״ג]:
+<b>אבל לא מכסחין.</b> שאין חותכים העלין של האורז, תרגום לא תזמור לא תכסח. והלכה כרבי שמעון:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>מאימתי מוציאים זבלים לאשפות.</b> דרך עובדי אדמה לכנוס הזבל למקום אחד בשדה ועושה שם אשפה גדולה עד שהוא מפזרו בשדה לזבלה:
+<b>משיפסקו עוברי עבירה.</b> לעבוד את הארץ בשנה השביעית, וקודם שיפסקו עוברי עבירה אסור שלא יאמרו מעוברי עבירה הוא ולזבל שדהו הוא מוציא. ויש ספרים שכתוב בהם עובדי עבודה והיא היא:
+<b>משיבש המתוק.</b> משיהיה יבש הזבל שנותן מתיקה לפירות:
+<b>משיקשר.</b> כשמתחיל להתיבש מתעבה ונעשה קשרים, וקרובים דבריהם להיות שוים. ובירושלמי מפרש משיבש המתוק סדקין שבבקעה כשהמטר יורד מתמלאים מים ואינם מתיבשים אלא לאחר זמן, ונקראים מתוק על שם מתקו לו רגבי נחל (איוב כ״א:ל״ג):
+
+Mishnah 2
+
+<b>משפלות.</b> קופות שמוציאין בהם זבלים שכל משפל מחזיק לתך שהוא משאוי של חמור, והלתך חצי כור ט״ו סאין:
+<b>מוסיפין על המשפלות.</b> נותן באשפה אחת משפלות כמו שהוא רוצה:
+<b>ואין מוסיפין על האשפות.</b> לעשות יותר משלש אשפות בבית סאה שלא יראה כמזבל את השדה:
+<b>רבי שמעון אומר אף על האשפות.</b> מוסיפין, כיון שיש צבור גדול במקום אחד לא מיחזי כמזבל. ואין הלכה כר׳ שמעון:
+
+Mishnah 3
+
+<b>יתר מכאן.</b> מג׳ [אשפות] מותר. והיינו דרבי שמעון דרישא, והשתא אתא לאשמעינן דשרי ר׳ שמעון אפילו אין י׳ משפלות ובלבד שלא יהיה בה פחות משלש, דאף על פי שיש מעט זבל באשפה וסד״א דמודה רבי שמעון דאם מוסיף האשפות נראה כמזבל, קמ״ל דלא מיחזי כמזבל הואיל ואינו מפזרו:
+<b>עד שיעמיק שלשה.</b> שיעמיק מקום האשפה או יגביה משאר הקרקע ג׳ טפחים, שיהיה ניכר דלכנוס הזבל למקום אחד הוא עושה ולא לזבל את השדה:
+<b>עושה אדם את זבלו אוצר.</b> אותם ג׳ אשפות של שלשים משפלות יכול לעשות אותם אשפה אחת ולהוסיף עליהם כמו שירצה, דלא תימא כי היכי דאסור יותר מג׳ אשפות לבית סאה הכי נמי אסור יותר משיעור ג׳ אשפות במקום אחד:
+<b>רבי מאיר אוסר.</b> בירושלמי מוכח דביותר מכשיעור בלבד אסר רבי מאיר. אבל בכשיעור, השתא בג׳ מקומות מותר במקום אחד לא כל שכן. ואין הלכה כר׳ מאיר:
+<b>היה לו דבר מועט.</b> שאין לו להוציא בפעם א׳ כשיעור המפורש לעיל מוציא אותו מעט ומוסיף עליו והולך:
+<b>רבי אלעזר בן עזריה אוסר.</b> שמא לא יהיה לו זבל יותר ונראה כמזבל שדהו עד שיוציא עשר משפלות כאחת:
+<b>או עד שיעמיק שלשה או יגביה שלשה.</b> שכיון שאותו מקום משונה משאר השדה לא מיחזי כמזבל וכן אם נתנו על הסלע שאינו ראוי לזריעה:
+
+Mishnah 4
+
+<b>המדייר שדהו.</b> לשון דיר של בהמות, שאין לו מקום פנוי להעמיד בהמותיו אלא שם ואינו מתכוין לזבל שדהו בענין זה ודעתו להכניס הזבל לאשפות אח״כ:
+<b>סהר.</b> כמו סחר, היקף של מחיצה סביב הצאן:
+<b>עוקר שלש רוחות.</b> כשנתמלאת הסחר זבל עוקר מן הסחר שלש רוחות וזוקפן לצד [אחר] של אמצעית ומדייר שם כמו כן בית סאתים, ועושה אשפות בתוך שדהו ג׳ אשפות לבית סאה כדאמרן:
+<b>נמצא מדייר בית ארבעת סאים.</b> סאתים מצד זה של מחיצה אמצעית וסאתים מצד אחר. ואשמעינן מתניתין דשרי לדייר בית ד׳ סאין קודם שיעשה ממנה אשפות, אבל טפי לא שלא יאמרו לדייר שדהו מתכוין:
+<b>מפני מראית העין.</b> שלא יהא נראה כמתכוין לזבל שדהו אם עושה את כולה סחר:
+<b>כדרך המזבלין.</b> ג׳ אשפות לכל בית סאה. ואין הלכה כרשב״ג:
+
+Mishnah 5
+
+<b>מחצב.</b> מקום בתוך שדהו שחוצבין ממנו אבנים לבנין. אם היה מכוסה עפר ולא היה נראה אין פותחין אותו בתחלה בשביעית, שהרואה אומר לתקן שדהו הוא עושה כדי לזרוע בתוכו ולא להוציא האבנים לבנין:
+<b>עד שיהא בו שלש מורביות.</b> שיהיו נגלים ונראים מאותו מחצב קודם שביעית שלש שורות של אבנים, שכל שורה מהם שלש אמות אורך ושלש אמות רוחב ברום שלש אמות, שנמצאו שם ט׳ אבנים שכל אבן הוא אמה על אמה ברום ג׳, וכן בכל שורה ושורה הרי כ״ז אבנים לשלש שורות, ובהכי ניכר שלצורך אבנים לבנין הוא מוציאם ולא לתקן שדהו:
+
+Mishnah 6
+
+<b>של משאוי שנים שנים.</b> שיש בכל אחת מהן משאוי שני בני אדם:
+<b>הרי אלו ינטלו.</b> כלן ואפילו הקטנות שבהן ולא מתחזי כמפנה הגדר לעשות מקומו שדה:
+<b>פחות מכאן מחצב.</b> ואינו נוטלו כולו אלא גוממו ומניח מן הסלע בארץ טפח כדי שלא יהא ראוי לזריעה:
+<b>במה דברים אמורים.</b> האי דלא יפתח מחצב והאי דגוממו:
+<b>מה שהוא רוצה יטול.</b> דלא מיחזי כמתקן שדה כיון דלאו דידיה הוא ואפילו בשלו נמי לא מיחזי כמתקן שדה אם התחיל ליטול מערב שביעית:
+
+Mishnah 7
+
+<b>שזעזעתן המחרישה.</b> ואפילו לא זעזעתן אלא שעתידה לזעזען הוי כאילו זעזעתן:
+<b>הרי אלו ינטלו.</b> כולן אגב אותם שתים:
+<b>המסקל שדהו.</b> שמסלק האבנים מן השדה, לשון סקלו מאבן (ישעיה סב):
+<b>ומניח את התחתונות הנוגעות בארץ.</b> דבכה״ג לא מחזי כמתקן שדה:
+<b>גרגיר של צרורות.</b> גל של אבנים קטנות:
+<b>אם יש תחתיהן סלע או קש.</b> לא מחזי כמתקן כיון דאין המקום ראוי לזריעה:
+
+Mishnah 8
+
+<b>אין בונין מדרגות.</b> מעלות ע״פ הגאיות, שלא יחליקו בירידתן לקחת המים שנתקבצו בעמק באותן הגומות, דנראה כמתקנן להשקות בהן שדותיו בשביעית:
+<b>לא יסמוך בעפר.</b> אם בא להיות סוכר מקום יציאת המים באבנים, לא יתן עפר וטיט בין האבנים משום דמיחזי טפי שהוא מתכוין להשקות מהן שדותיו:
+<b>אבל עושה הוא חייץ.</b> אבנים סדורות זו על זו כעין גדר בלא עפר וטיט:
+<b>כל אבן.</b> שבשדהו אפילו קטנה אם כשהוא בונה הגדר או הבנין יכול לפשוט ידו וליטלה ולבנות בה:
+<b>הרי זו תנטל.</b> שהגדר מוכחת עליו דלבנות גדרו הוא נוטלה ולא לתקן השדה לזריעה:
+
+Mishnah 9
+
+<b>באות מכל מקום.</b> אפילו מתוך שלו דמידע ידיע דלבנין קבעי להו ולא לתקן את השדה:
+<b>והקבלן.</b> שקבל שדה באריסות מביא מ״מ ואפילו מאותה שדה שהוא אריס בה אפילו אבנים קטנות שאין [שדה זו חשובה כשלו. וי״מ והקבלן שדרכו לבנות בנינים בקבולת שאין] כוונתו אלא לקבץ אבנים מביא [מ״מ ואפילו משדה] שלו:
+<b>ר׳ יוסי אומר כו׳</b> והלכה כר׳ יוסי:
+
+Mishnah 10
+
+<b>להעמיק עד הסלע.</b> ולא חיישינן דלמא ממלך וזרע ליה, שאין דרך בני אדם לזרוע סמוך לרה״ר. אבל בינו לבין חבירו חיישינן דילמא ממלך וזרע ליה ואסור:
+<b>צוברו ברשות הרבים.</b> ואח״כ נוטלו משם ומתקן את רשות הרבים כמו שהיה:
+<b>כשם שאין מקלקלים רה״ר כך לא יתקן.</b> כלומר לא מבעיא לצבור עפרו לרשות הרבים שהוא אסור אף על פי שיסירנו אח״כ שהרי מקלקל הוא לשעה, אלא אפילו לתקן אסור, כגון אם היו אבנים או עפר מפוזרים ברשות הרבים לא יצברם במקום אחד אלא יסלקם לגמרי מרשות הרבים, והיינו דקאמר כשם שאין מקלקלין רשות הרבים לצבור עפרו לרשות הרבים אע״פ שדעתו לסלקו מיד, כך לא יתקן לצבור אבנים או עפר המפוזרים ברשות הרבים ולשום אותם בצדי רה״ר לפי שעה, אלא יסלקם מיד לגמרי מכל רה״ר ויוציאם לים או לנהר:
+<b>מה יעשה בעפר.</b> אליבא דרבי עקיבא:
+<b>צוברו בתוך שדהו כדרך המזבלים.</b> ג׳ אשפות לבית סאה:
+<b>וכן החופר בור שיח מערה.</b> בשאר ימות השנה פליגי בה ר׳ יהושע ורבי עקיבא, לר״י צוברו ברה״ר ובלבד שיסלקנו אחר כך ויתקן רה״ר כמו שהיה, ולר״ע אע״פ שדעתו לתקן אסור אלא צוברו ברשותו. והלכה כרבי עקיבא:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בראשונה כדרך שהוא מלקט מחברו את הגס הגס.</b> הכי מפרשא מתניתין בירושלמי בראשונה היו אומרים מלקט אדם בתוך שלו את הגס הגס כדרך שמלקט בשל חבירו בין גסין בין דקין, ואע״ג דעצים ועשבים כשמלקטים אותן מתוך השדה מתקן השדה לזריעה, כשמלקט הגס כלומר העצים והעשבים הגסים ומניח את הדקין תלינן דצריך לעצים הוא ולאו לתקן את הקרקע קעביד, כדרך דתלינן במלקט בשדה חבירו בין דקין ובין גסין דלא עביד אינש לתקן שדה חבירו ומידע ידיע דלעצים הוא צריך:
+<b>משרבו עוברי עבירה.</b> שהיו מלקטין בשדותיהן בין דקים בין גסין והן אומרים בגסים לקטנו:
+<b>שלא בטובה.</b> שאין חבירו מחזיק לו טובה דהשתא ודאי לא אתי למלקט הדקין, כיון שאין חבירו מחזיק לו טובה על זה:
+<b>ואין צריך לומר שיקצץ להם מזונות.</b> שיאמר לו לקוט משדי היום ואתן לך מזונותיך, דפשיטא דאסור:  
+
+Mishnah 2
+
+<b>שנתקווצה.</b> שנטלו קוציה בשביעית:
+<b>שנטייבה.</b> שנחרשה היטב שכל העולם חורשים פעם אחת והוא חרש שתי פעמים. ומתניתין איירי בשעת הסכנה שהיתה המלכות אונסת על המס המוטל על הקרקעות והתירו לחרוש בשביעית כדי ליתן המס הקצוב מתבואתה למלך, ואם חרש שתי פעמים קנסוהו רבנן, דחרישה אחת התירו ולא שתי חרישות:
+<b>או שנדיירה.</b> שעשו ממנה דיר לבהמות שעשה בה סהר כדאמרינן בפרקין דלעיל, ולא עשה ממנו אשפות אלא הניחו כדי לזבל בו השדה:
+<b>לא תזרע למוצאי שביעית.</b> דקנסינן ליה בהני יותר מבנתקווצה:
+<b>בטובה.</b> אסור דאין מחזיקין טובה לבעלים דרחמנא אפקרינהו:
+<b>חלוף הדברים.</b> דב״ש לקולא. ואין הלכה כר׳ יהודה:
+
+Mishnah 3
+
+<b>חוכרין נירין.</b> יכול ישראל לקבל עליו בכך וכך כורים לשנה שדה הנכרי שחרשה בשביעית לזרעה למוצאי שביעית, ואע״פ שגורם לנכרי לחרוש בשביעית. נירין לשון נירו לכם ניר (ירמיה ד):
+<b>ומחזיקים ידי נכרים.</b> אם מצאו חורש יכול לומר לו יישר כחך וכיוצא בזה:
+<b>ושואלים בשלומן.</b> ואפילו ביום חגם:
+
+Mishnah 4
+
+<b>המדל בזיתים.</b> כשהזיתים מקורבים זה לזה יותר מדאי נוטל אחד ומניח ב׳ או נוטל ב׳ ומניח אחד כדי שיגדל ויתעבה. מדל לשון שליפה והסרה, וי״מ לשון דלדול ודלות שמדלדל שדהו מן הזיתים:
+<b>יגום.</b> גומם ומקצץ האילן ומשאיר השרש בארץ, ולא ישרש לגמרי שלא יראה כעובד את האדמה:
+<b>ומודים במחליק.</b> כגון אם נוטל שלשה זיתים זה בצד זה שמחליק פני הקרקע יותר מדאי יאמרו לעבודת קרקע הוא מתכוין ואסור:
+<b>מתוך של חבירו אף המחליק ישרש.</b> דלא עביד אינש שיתקן קרקע חבירו, וידוע דלעצים הוא מכוין:  
+
+Mishnah 5
+
+<b>לא יחפה.</b> הבקוע בעפר, שהרי הוא מיתקן בכך שהעפר נעשה טיט ומשביח האילן:
+<b>באבנים ובקש.</b> דהוי כמושיב שומר שלא ייבש:
+<b>בתולת שקמה.</b> שלא נקצצה מעולם:
+<b>מפני שהיא עבודה.</b> שהיא משובחת בכך:
+<b>כדרכה אסור.</b> שהיא מתגדלת ומתעבה בכך והוי כעין זומר לגפנים:
+<b>אלא מגביה עשרה.</b> שאין דרך לעולם לכרתה אלא למטה מעשרה:
+<b>או גומם מעל הארץ.</b> שאין דרך לכרות אותה כך. והלכה כר׳ יהודה:
+
+Mishnah 6
+
+<b>המזנב בגפנים.</b> מקטע זנבות הגפנים כדי שיעבה הגזע ויגדל ויגבר כחו, וכן הקוצץ קנים כדי שיתעבו ויוסיף כחן:
+<b>ירחיק טפח.</b> מן הקרקע ושוב לא מיחזי כעבודה:
+<b>שנפשח.</b> נסדק, כמו (איכה ג) ויפשחני:
+<b>לא שיעלה.</b> שיתחברו סדקיו:
+<b>אלא שלא יוסיף.</b> ליסדק:
+
+Mishnah 7
+
+<b>מאימתי אוכלים פירות האילן בשביעית.</b> משום דדרשינן לאכלה ולא להפסד ואם אוכלן קודם בישולן היינו הפסד:
+<b>הפגים.</b> פגי תאנה כדכתיב (ש״ה ב) התאנה חנטה פגיה:
+<b>משהזריחו.</b> האדימו וזהו התחלת בשולן:
+<b>אוכל בהם פתו בשדה.</b> אבל ללקט ולהכניס לבית אינו רשאי עד שיגמרו:
+<b>בחלו.</b> שגדל הרבה, ודומה לו וגם נפשם בחלה בי (זכריה י״א:ח׳). ובירושלמי יליף לה מדכתיב (ויקרא כ״ה:י״ב-י״ג) תהיה כל תבואתה לאכול וכתיב (שם) מן השדה תאכלו את תבואתה, בשתי תבואות הכתוב מדבר אחת מן הבית ואחת מן השדה:
+
+Mishnah 8
+
+<b>משהביא מים.</b> שסוחטו ויוצא ממנו משקה:
+<b>משהבאישו.</b> משיקראו באשה, והיינו כשיתחילו להתבשל ונתבשלו עד שהחרצנים שבפנים נראים מבחוץ מתוך הקליפה:
+
+Mishnah 9
+
+<b>רביעית לסאה.</b> שמסאה זיתים יכול להוציא רביעית הלוג שמן:
+<b>פוצע.</b> דרך הזיתים לפצען כדי למתק מרירותן:
+<b>ואוכל בשדה.</b> דדבר שדרכו לאכול הוא. אבל לסוך לא חזו, ואין סכין אלא בדבר שדרכו לסוך:
+<b>הכניסו חצי לוג.</b> שנתבשלו עד שהוא יכול להוציא חצי לוג מסאה:
+<b>הכניסו שליש.</b> שנתגדלו שליש ממה שעתידים להתגדל. א״נ שמוציא מהן עכשיו שליש ממה שמוציא לסאה כשנתבשלו יפה:
+<b>כך עונתן לשביעית.</b> אין אוכלין מהן בשביעית עד שיגיעו לעונת מעשרות המפורש בפ״ק דמעשרות, דדוקא תאנים וענבים וזיתים רגילים לאכול קודם בשולן לפיכך התירו לאכול מהם בשדה בשביעית קודם שיגיעו לעונת המעשרות, אבל לא בשאר פירות:  
+
+Mishnah 10
+
+<b>אין קוצצין את האילן בשביעית.</b> משום דלאכלה אמר רחמנא ולא להפסד. ואני שמעתי כיון דאפקרינהו רחמנא לפירות אם יקצצם הוי גוזל את הרבים:
+<b>משיוציא.</b> תחלת העלין בימי ניסן:
+<b>משישלשלו.</b> משיתחילו להכביד ולתלות כעין שלשלת:
+<b>משיגרעו.</b> משיעשו גרעינים. פ״א הבוסר כשיגדילו הענבים ונעשו כפול הלבן נקרא גרוע:
+<b>משינצו.</b> משיגדל עליהן הנץ, כמו הנצנים נראו בארץ (ש״ה ב) כשיגיעו לשיעורים הללו אסור לקצצן בשביעית:
+<b>מותר לקוצצו.</b> ואין כאן משום הפסד הפרי, או משום גזל לאידך לישנא, שכבר הפרי ראוי לאכילה. ומשום קוצץ אילנות טובים ליכא אם הוא מעולה בדמים, שדמיו יקרים לעצים יותר מלאילן:
+<b>וכמה יהא בזית.</b> לאו אשביעית קאי, אלא שיהא אסור לקוצצו משום קוצץ אילנות טובים כדכתיב (דברים כ׳:י״ט) כי ממנו תאכל ואותו לא תכרות:
+<b>רובע.</b> הקב, משום דחשיב יותר משאר אילנות, דאילו בדקל מותר לקצצו עד דטעין קבא:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>בנות שוח.</b> תאנים לבנות המגדלות משלש שנים לשלש שנים:
+<b>שביעית שלהם שנה שניה.</b> של שמטה דפירות החונטים בשביעית אין נגמר בשולן עד שנה שנייה של שמטה שהיא ג׳ לחניטה ואז נוהג בהן דין שביעית, דבתר חנטה אזלינן:
+<b>פרסיות.</b> מין תאנים שעושים משתי שנים לשתי שנים. ואין הלכה כר׳ יהודה:
+
+Mishnah 2
+
+<b>הטומן את הלוף.</b> מין ממיני הבצלים שרגילים לטמנן בארץ:
+<b>לא יפחות מסאתים.</b> משום דמיחזי כזורע, עד שיטמון מהם סאתים בחפירה אחת על גובה ג׳ טפחים, שלא יהיו מפוזרים אלא יהיה גובה הכרי והצבור שלשה טפחים וטפח עפר על גבי הכרי:
+<b>וטומנו במקום דריסת האדם.</b> כדי שלא יצמח. והלכה כחכמים:
+
+Mishnah 3
+
+<b>לוף שעברה עליו שביעית.</b> ונכנסה עליו שמינית שהוא מתקיים זמן מרובה בארץ במחובר:
+<b>אם לקטו עניים את עליו לקטו.</b> דעלי הלוף יש להן ביעור ועיקרו אין לו ביעור כדתנן לקמן בפ״ז, הלכך אם לקטו עניים את עליו בשביעית לקטו, ואם לאו ונכנסו לשמינית וגדלו העלין נמצאו גדולי שביעית ושמינית מעורבין יחד:
+<b>יעשה חשבון.</b> וישער כמה גדל מהן בשביעית ויתן לעניים, דר׳ אליעזר סבר כר׳ יהודה דאמר לקמן עניים אוכלים אחר ביעור ולא עשירים:
+<b>רבי יהושע אומר אין לעניים עמו חשבון.</b> דסבר כרבי יוסי דאמר לקמן אחד עניים ואחד עשירים אוכלים אחר הביעור. והלכה כר׳ יהושע:
+
+Mishnah 4
+
+<b>לוף של ערב שביעית.</b> שנשלם מערב שביעית ולא הוסיף צמחים בשביעית, שאם הוסיף צמחים בשביעית אסור לעקרו משום הפסד פרי:
+<b>הקיצונים.</b> י״מ שנזרעו בקיץ וי״מ מיוחדות לקיץ שהן יבשות מאד:
+<b>פואה של עדית.</b> הגדילה בשדה שמינה. פואה, צבע אדום שקורין רויי״א בלע״ז:
+<b>במארופות של עץ.</b> במרה שחופרים בו את הקרקע. של עץ, ולא של ברזל שלא יראה כעובד את הארץ:
+<b>בקרדומות של מתכת.</b> ולא חיישינן דלמא מיחזי כעבודה:
+<b>בפואה של צלעות.</b> כמו סלעות בסמ״ך, פואה הגדילה בין הסלעים כיון דאין דרך לזרוע שם לא מיחזי כעובד את הארץ. פ״א צלעות כמו ולצלע המשכן (שמות כ״ו:כ׳) כלומר צדי השדה שאין דרך לזרוע שם:
+
+Mishnah 5
+
+<b>רבי יהודה אומר מיד.</b> ואע״ג דבשאר ירקות מודה רבי יהודה דאסור עד שיעשה כיוצא בו, בלוף הואיל וצריך לעקרו לב״ש במארופות של עץ ולבית הלל בקרדומות של מתכות, ואין דרך לעקרו בשביעית אלא ע״י שינוי, הלכך במוצאי שביעית לא שכיח דאיסורא ומש״ה מותר מיד, אבל ירק שלא גזרו שלא לתלשו כי אורחיה שכיח נמי דאיסורא בשמינית, לפיכך אסור עד שיעשה כיוצא בו:
+<b>משירבה החדש.</b> בירושלמי מפרש דהיינו מן הפסח ואילך. והלכה כחכמים:
+
+Mishnah 6
+
+<b>שאין האומן רשאי למכרן בשביעית.</b> למי שהוא חשוד על השביעית, אבל למי שאינו חשוד שרי דאינו קונה אלא להצניע עד [אחר] שביעית:
+<b>מזרה.</b> שזורין בו התבואה בגורן:
+<b>דקר.</b> כמין יתד של ברזל שקורין קולטרו בלע״ז, והוא עשוי לחפור בו את הקרקע לשון וידקור את שניהם (במדבר כ״ה:ח׳):
+<b>מגל יד ומגל קציר ועגלה.</b> מותרין שמא הוא [רוצה] לקצור מן ההפקר ולהביא בעגלה למאכל ביתו, ואין אסור אלא להביא הרבה לעשות אוצר:
+
+Mishnah 7
+
+<b>היוצר.</b> אומן העושה כלי חרס מוכר אפילו לחשוד על השביעית חמש כדי שמן וחמש עשרה כדי יין, וליכא למיחש שמא רוצה כולם לשמן או כולם ליין שניכרים הן אותם של יין מאותם של שמן, שהעפר שעושים ממנו כדי יין אינו דומה לעפר שעושים ממנו כדי שמן:
+<b>ואם הביא יותר מכאן מותר.</b> ולא חיישינן שמא מן המשומר דשביעית הביא:
+<b>ומוכר לנכרים בארץ.</b> ולא חיישינן שמא יחזור הנכרי וימכרם לישראל החשוד:
+<b>ולישראל בחוצה לארץ.</b> ולא חיישינן שמא יוליכם בארץ, אי נמי שמא יכניס לתוכן יין ושמן של שביעית שהביא מארץ ישראל, דלא החמירו חכמים כל כך:
+
+Mishnah 8
+
+<b>שהוא יכול לשחטה.</b> ובכל דהוא דמצינן למתלי תלינן. ובית שמאי סברי דאין דרך כלל לשחוט פרה העומדת לחרישה:
+<b>אפילו בשעת הזרע.</b> ולא אמרינן ודאי לזריעה הוא לוקח, דתלינן לאכילה הוא רוצה:
+<b>שיש לו גורן.</b> ולא חיישינן שמא מודד להכניס לאוצר, דאיכא למתלי דלטחינה הוא מודד:
+<b>ופורט לו מעות.</b> מחליף לו מעות בפרוטות:
+<b>אע״פ שהוא יודע שיש לו פועלים.</b> ונמצא מסייע ידי עוברי עבירה, דאמרינן שמא לשאר צרכיו הוא צריך:
+<b>וכולם.</b> אם פירש שלדבר אסור רוצה אותם, אסור:
+
+Mishnah 9
+
+<b>החשודה על השביעית.</b> לאכול פירות שביעית אחר הביעור בלא ביעור:
+<b>נפה.</b> שאני אומר לספור בה מעות היא לוקחת:
+<b>כברה.</b> שאני אומר לכבור בה את החול:
+<b>רחיים.</b> דשמא לטחון בהם סמנין:
+<b>תנור.</b> שמא לייבש בו אונין של פשתן:
+<b>ולא תטחן עמה.</b> שאסור לסייע ידי עוברי עבירה:
+<b>ובוררת וטוחנת עמה.</b> ולא אסרו הכא באשת עם הארץ החשודה על המעשרות כדאסרו בחשודה על השביעית, משום דרוב עמי הארץ מעשרים הן:
+<b>אבל משתטיל המים.</b> בעיסה:
+<b>לא תגע עמה.</b> לפי שמשגלגלה הוטבלה לחלה וקא מיטמאה מחמת כלים טמאים, שהרי הוכשרה לקבל טומאה וזו מסייעתה לגלגל ואסור לגרום טומאה לחלה: 
+<b>וכולן לא אמרו.</b> לא התירו להשאילן כלים ולסייען בלא שעת עבירה עצמה אלא משום דרכי שלום:
+<b>מחזיקין ידי נכרים.</b> אגב גררא דדרכי שלום תנא ליה הכא, ומפורש לעיל בפ״ד:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שלש ארצות לשביעית.</b> חלוקות לענין דין שביעית:
+<b>כל שהחזיקו עולי בבל.</b> עזרא וסיעתו כשעלו מבבל:
+<b>לא נאכל ולא נעבד.</b> שעבודת הארץ ההיא אסורה בשביעית, ואם נעבדה וגדלה אסור לאכול מאותן גדולים. פירוש אחר ועיקר, לא נאכל לאחר שביעית בלא ביעור ולא נעבד בשביעית:
+<b>מכזיב ועד הנהר ועד אמנום.</b> כזיב משוך כלפי הצפון לצד מזרח ורצועה יוצאת מעכו שיושבת ברבועה של ארץ ישראל במקצוע צפונית מזרחית ואותה רצועה משוכה כלפי צפון והולכת עד כזיב ורצועה אחרת משוכה מעכו כלפי מזרח ובה הנהר האמור כאן, ואלו השתי רצועות כבשום עולי מצרים ולא כבשום עולי בבל:
+<b>ועד אמנום.</b> הוא הר ההר הכתוב בגבולות הארץ בפרשת אלה מסעי, תתאו לכם הר ההר מתרגמינן בירושלמי טורי אמנום, והוא בצפונה של ארץ ישראל לצד מערב אצל הים הגדול, וגם זו לא כבשו עולי בבל הלכך נאכל לאחר הביעור, ולאידך לישנא אם נעבד בשביעית נאכל דקדושה ראשונה קדשה לשעתה ולא קדשה לעתיד לבא, ולא נעבד, דלענין עבודה החמירו לאסור מדרבנן:
+<b>מנהר ומאמנום ולפנים.</b> כך כתוב בכל הספרים, וטפי הוה ניחא אי הוה גרסינן ולחוץ. ואפשר לפרש בדוחק מהנהר ולפנים מתחלת הנהר ולפנים לצד הנהר חוצה לארץ, וכן מתחלת טורי אמנום ולפנים לצד ההר קרויה לפנים:
+
+Mishnah 2
+
+<b>סוריא.</b> ארם נהרים וארם צובה שכבש דוד, ואינה כא״י לכל דבר מפני שכבשה קודם שכבש א״י כולה, ובקצת דינים עשאוה כא״י ובקצתן כחוצה לארץ:
+<b>עושים בתלוש.</b> אפילו אצל החשודים, ואילו בארץ ישראל תנן לא תבור ולא תטחון עמה:
+<b>אבל לא במחובר.</b> כגון מסיקה קצירה ובצירה, ודוקא בשמור אבל במופקר אפילו בארץ מותר, דתניא בת״כ מן השמור אי אתה בוצר אבל אתה בוצר מן המופקר. וטעמא דגזור בסוריא במחובר כדי שלא יהיו מניחים את ארץ ישראל והולכים ומשתקעים בסוריא, ובתלוש התירו כדי שימצאו העניים שבארץ ישראל קצת ריוח בסוריא שהיא קרובה להם, ולא יצטרכו לצאת מארץ ישראל לחוצה לארץ:
+<b>כל שכיוצא בו מותר בא״י.</b> מדאורייתא, כגון תלוש אף ע״ג דמדרבנן אסור בלא שינוי עושין אותו בסוריא כי אורחיה ואינו צריך לשנות. אי נמי הכי קאמר כל שכיוצא בו מותר בארץ במופקר עושים אותו בסוריא אפילו בשמור, אבל במחובר אסור מדרבנן בארץ אפילו במופקר:
+
+Mishnah 3
+
+<b>בצלים שירדו עליהם גשמים.</b> בצלים של ששית שנכנסו לשביעית, וירדו עליהם גשמים וצמחו, אם השחירו העלין בידוע שגדלו והוסיפו ואתו גדולי שביעית ומבטלים העיקר אע״פ שהוא מרובה, אבל אם הוריקו העלין אז הולכים וכמשין ולאו מארעא קא רבו:
+<b>אם יכולין ליתלש בעלין.</b> דרך בצלים כשנגמרים יוצאין מעצמן מן הארץ ונוחין ליתלש, ואם העלין חזקים וכשאוחז בהן יכול ליתלוש הבצלים מן הארץ אז ודאי גדלו בשביעית:
+<b>כנגד כן למוצאי שביעית מותרים.</b> לאו בבצלים של שביעית שיצאו למוצאי שביעית מיירי, דלא מקילינן בהו כולי האי שגדולי היתר כל שהו יעלו את האיסור, אלא סיפא נמי מיירי בבצלים של ששית שעקרן בששית וחזר ונטען בשביעית ולאחר שגדלו מעט בשביעית עקרן וחזר ונטען בשמינית, ומתוך שכבר גדלו בששית לא הוסיפו כי אם מעט בשביעית ונאסרו וכשחזרו והוסיפו מעט בשמינית חזר אותו היתר ובטל איסור המועט, שגם של ששית מסייע לבטלו אחר שסוף גדולו היתר. ואין הלכה כר׳ חנניה בן אנטיגנוס:
+
+Mishnah 4
+
+<b>משיעשה כיוצא בו.</b> ממה שנזרע במוצאי שביעית יש גדול כיוצא בזה דתלינן ביה. אי נמי מפני שרבה ההיתר על האסור ונתבטל:
+<b>הבכיר.</b> מקום שממהר לבכר פירותיו יותר משאר מקומות:
+<b>הותר האפל.</b> דתלינן שממקום הבכיר הביאום:
+<b>מוצאי שביעית מיד.</b> לפי שהיו מביאים ירק מחוצה לארץ והיה רבה על ירק שבארץ ישראל. ואני שמעתי הטעם לפי שבשנים או שלשה ימים עושה כיוצא בו:
+
+Mishnah 5
+
+<b>שמן שרפה.</b> שמן של תרומה טמאה מתוך שלשריפה עומד קרי ליה שמן שריפה, ומעלה עשו לשרפה בארץ כדאשכחן בקדשים פסולים שהן נשרפים במקומן, וכן פירות שביעית צריכים ביעור בארץ דכתיב (ויקרא כ״ה:ז׳-ח׳) בארצך תהיה כל תבואתה. ואין הלכה כרבי שמעון:
+
+Mishnah 6
+
+<b>אין מביאין תרומה מחוצה לארץ לארץ.</b> לפי שהתרומה כהנים מחזרין אחריה לבית הגרנות, חיישי רבנן שמא יהיו הכהנים מרדפים אחריה ויצאו חוצה לארץ להביא את התרומה. ואין הלכה כר׳ שמעון:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כלל גדול.</b> ולדמיו שביעית. אם מכרן וקבל הדמים שלהם יש בדמיהן קדושת שביעית:
+<b>יש לו ביעור.</b> כשכלה לחיה חייב לבער:
+<b>עלה לוף שוטה.</b> אצטריך למתני לוף שוטה משום דתנן בפ׳ בתרא דעוקצים עלה לוף שוטה אין מטמא טומאת אוכלים, סד״א ה״נ לא ליחול עלייהו קדושת שביעית קמשמע לן:
+<b>הדנדנה.</b> בערבי נענ״ע ובלע״ז מינטו״א:
+<b>העולשין.</b> תרי גווני עולשין הן עולשי גינה ועולשי שדה, ובשאר שנים דשכיחי עולשי גינה עולשי שדה לא חשיבי אוכל ואין מטמא טומאת אוכלים והכא קמ״ל דבשביעית דאין עולשי גינה מצויין עולשי שדה חשיבי ומטמאין טומאת אוכלים ושביעית נוהגת בהן:
+<b>וכרישין.</b> נמי תרי גווני נינהו כרישי גינה וכרישי שדה, וכרישי שדה אצטריך לאשמועינן:
+<b>הרגילה.</b> הם חלוגלוגות ובלע״ז בירדולגי״ש:
+<b>ונץ החלב.</b> פרחים לבנים כחלב. פ״א עשב הוא כשנחתך יוצא ממנו חלב:
+<b>החוחים והדרדרים.</b> מיני קוצים הן:
+<b>אסטיס.</b> הוא שצובעין בו כמין תכלת וקורים לו בערבי ני״ל, וקוצרים אותו והוא צומח ודומה לספיח לכך קורהו התנא ספיחי אסטיס:
+<b>וקוצה.</b> מין ממיני הצבעים י״א שהוא אלעצפו״ר בערבי:
+<b>יש להן שביעית.</b> קדושת שביעית נוהגת בהן שלא להפסידם ושלא לעשות בהם סחורה:
+<b>ויש להם ביעור.</b> כשיגיע זמן הביעור צריך לבערם, ולקמן בפנים מפורשים דיני הביעור:  
+
+Mishnah 2
+
+<b>עיקר.</b> שרש:
+<b>ערקבלין.</b> רבותי מפרשים עשב הגדל אצל הדקל ועולה ונכרך סביבות הדקל. ואני שמעתי שהוא עשב שעלין שלו דומות לעקרב:
+<b>והחלבצין.</b> השרשים של נץ חלב האמור למעלה:
+<b>הבכרייה.</b> קורין לו בערבי כנג״ר:
+<b>הפואה.</b> בערבי פו״א ובלע״ז זרויי״א:
+<b>הרכפה.</b> שרשים שתחת הקרקע, ושולקין אותן ושותין מימיהן ומי שיש לו תולעים בבטנו ימיתם:
+<b>אין להם ביעור.</b> לפי שמתקיימים בארץ ולא כלה לחיה מן השדה לפיכך א״צ לבערו מן הבית:
+<b>דמיהם מתבערים עד ר״ה.</b> ה״ק דמיהם צריך שיתבערו מן העולם קודם ר״ה של שמינית. וה״ה דהוי מצי למתני מתבערים אחר ר״ה שאם ישנן לאותן דמים בעולם אחר ר״ה של שמינית חייב לבערם בקדושת שביעית:
+<b>ק״ו לדמיהן.</b> ור״מ סבר מחמיר אני בדמיהן יותר מבהן עצמן, דפרי עצמו מינכר ולא אתי למיעבד ביה סחורה אבל דמים לא מנכרי ואתי למיעבד ביה סחורה. ואין הלכה כר״מ:
+
+Mishnah 3
+
+<b>והנץ שלו.</b> פרח שעל הפטמא:
+<b>וקליפי אגוזים.</b> כל הני צובעים בהן:
+<b>והגלעינים.</b> גרעיני פירות. כגון הגרעינים שבזיתים שמוציאים מהן שמן. וגרעיני תמרים שראוין למאכל בהמה:
+<b>צובע לעצמו.</b> דכתיב לכם לכל צרכיכם:
+<b>שאין עושים סחורה בפירות שביעית.</b> וצביעה בשכר היינו סחורה:
+<b>לא בבכורות ולא בתרומות.</b> דלמא משהי להו לגביה ואתי בהו לידי תקלה. ודוקא בבכור חי גזרו אבל שחוט שרי למכרו אפילו מדרבנן, ובלבד שלא ימכרנו באטליז:
+<b>לא בנבלות ולא בטרפות.</b> דמאחר דכתב רחמנא טמאים הם מה צריך לומר תו וטמאים יהיו לכם, אלא אחד לאיסור אכילה ואחד לאיסור הנאה. ואם תאמר הרי חמור הרי גמל וסוס ופרד, שאני הני דלמלאכתן הן גדלים ולא אסרו לעשות סחורה אלא בדבר העומד לאכילה. וכל דבר שאיסורו מן התורה אסור לעשות בו סחורה, אבל דבר שאסורו מדבריהם אין אסור לעשות בו סחורה, אלא סתם יינן דאף על גב דאסורו מדבריהם אסור לעשות בו סחורה:
+<b>ולא יהא לוקח.</b> כלומר לוקט ומוכר בשוק דנראה כסחורה. אבל כשבנו מוכר על ידו, פירוש בשבילו, אע״פ שהוא לקטן למכרן לא מיחזי כסחורה:
+<b>לקח לעצמו.</b> לקט לעצמו לאכול והותיר, מותר למכרן אפילו הוא עצמו:
+
+Mishnah 4
+
+<b>לקח בכור.</b> בעל מום דמותר לזרים:
+<b>מותר למכרו.</b> ובלבד שלא ימכרנו אלא בדמים שקנה אותו, שלא ישתכר בו:
+<b>מותרין למכרן.</b> דהא כתיב גבי נבלה (דברים י״ד:כ״א) או מכור לנכרי הא לא אסרה תורה אלא לקיימן לעשות בהן סחורה אבל בנזדמן מותר:
+<b>ר״י אומר אף מי שנתמנה.</b> אעפ״י שאינו צייד אלא שמצא עופות טמאים כמו כי יקרא קן צפור (דברים כ״ב:ו׳). ופליג אתנא קמא דאמר ציידי דווקא:
+<b>נתמנה.</b> נזדמן, לשון וימן המלך (דניאל א):
+<b>וחכמים אוסרים.</b> למי שאינו צייד ואפילו אין אומנתו בכך, וטעמייהו דרבנן לפי שהציידים שצריכים ליתן מס למלך מאומנותם התירו להם למכור חיה עופות ודגים טמאים כדי שיוכלו לפרוע למלך המס שעליהם, אבל שאר כל אדם לא. והלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>לולבי זרדין.</b> לולבי אילן ששמו זרדתא:
+<b>לולבי האלה.</b> לשון כאלה וכאלון (ישעיהו ו׳:י״ג) בערבי באלו״ט ובלע״ז גלנד״י:
+<b>בטנה.</b> מלשון בטנים ושקדים בלשון ערבי פאסת״ק:
+<b>ואטדים.</b> מין ממיני הקוצים שצומחים בו גרעינים שחורים קשים והן נאכלים:
+<b>אבל לעלים.</b> של כל אלו יש ביעור, דאע״ג דלולבים אין נושרים ואין אני קורא בהם ולבהמתך ולחיה, כלה לחיה מן השדה כלה לבהמתך מן הבית, מ״מ העלים נושרים הן ממקום חבורן. ולענפים שהם מחוברים בו קרי אביהן, וכיון שהם נושרים יש להם ביעור:
+
+Mishnah 6
+
+<b>וורד.</b> שושן:
+<b>והכופר.</b> הוא שקורים לו בערבי אלחנ״א. וי״א שהוא בושם שקורין גרופול״י:
+<b>והקטף.</b> אילן אפרסמון:
+<b>לוטם.</b> תרגום לוט ולטום. י״א שהוא צינוב״ר בערבי פניולי״ש בלע״ז:
+<b>יש להם שביעית ולדמיהן שביעית.</b> וה״ה דיש להן ביעור ולדמיהן ביעור ואע״פ שלא נזכר במשנה:
+<b>מפני שאינו פרי.</b> ודינן כעצים דאין להם קדושת שביעית משום דהנאתן אחר ביעורן, והתורה אמרה לאכלה דומיא דאכילה שהנאתן וביעורן שוה יצאו עצים דהנאתן אחר ביעורן. ות״ק סבר דקטפו זהו פריו. והלכה כר״ש:
+
+Mishnah 7
+
+<b>ורד חדש שכבשו בשמן ישן.</b> ורד של שביעית שכבשו בשמן של ששית, ילקט את הורד קודם שיגיע זמן הביעור והכל מותר. אבל ורד של שביעית שכבשו בשמן של שמינית וכבר הגיע זמן הביעור של הורד, חייב לבער את הכל, כדקתני סיפא דשביעית אוסרת מין בשאינו מינו בנותן טעם:
+<b>וחרובין חדשים וכו׳</b> הכא מיירי בבא לשתות היין אחר זמן הביעור דבכל ענין חייב לבער. ואם לא נשתהו החרובים ביין עד זמן הביעור ילקט החרובין והיין מותר כמו בורד, והכי תניא בהדיא בתוספתא:
+<b>זה הכלל וכו׳</b> בכל אסורים שבתורה מיירי, דבכולן במינו במשהו ומין בשאינו מינו בנ״ט. ואינה הלכה:
+<b>השביעית אוסרת בכל שהוא במינה.</b> לאחר הביעור. אבל קודם הביעור אין בהם קדושת שביעית שיהא אסור להפסידה ולעשות בהם סחורה עד שיהא בהם בנ״ט, בין במינה בין שלא במינה:
+<b>ושלא במינה.</b> אפילו לאחר הביעור בנותן טעם:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כלל גדול.</b> מלוגמא. תחבושת ורטיה ופירוש מלוגמא מלא לוגמא שדרך אדם ללעוס מלא לוגמיו חטים או תאנים ונותן על גבי מכתו:
+<b>אין עושים ממנו מלוגמא.</b> דכתיב (ויקרא כ״ה:ו׳) והיתה שבת הארץ לכם לאכלה, מה שהוא מיוחד לכם דהיינו למאכל אדם יהיה לאכלה ולא למלוגמא, אבל מה שאינו מיוחד לכם יהיה בין לאכלה בין למלוגמא, הלכך כל שאינו מאכל אדם עושין ממנו מלוגמא לאדם:
+<b>עושין ממנו מלוגמא לאדם אבל לא לבהמה.</b> דכתיב (שם) ולבהמתך ולחיה אשר בארצך תהיה כל תבואתה לאכול, דבר הראוי לחיה ולבהמה תהיה לאכול לבהמה ולא לעשות לה מלוגמא:
+<b>חומרי אדם.</b> שאין עושין מהם מלוגמא:
+<b>וחומרי בהמה.</b> שאסור לשלקן:
+<b>הסיאה.</b> עשב שקורין לו בערבי צידר״ג:
+<b>ואזוב.</b> צעת״ר בערבי ובלע״ז איספ״ו:
+<b>וקורנית.</b> בערבי חש״א ובלע״ז שדריא״ע:
+
+Mishnah 2
+
+<b>לאכילה ושתיה וסיכה.</b> בענבים וזיתים מיירי שיש בהם אכילה ושתיה וסיכה:
+<b>לאכול דבר שדרכו לאכול.</b> אע״ג דאמרה תורה לאכלה ולא להפסד, אין מחייבים אותו לאכול דבר שאין דרך בנ״א לאכלו כגון תבשיל שנתקלקל, ולא חיישינן אם הולך לאבוד. וכן דבר שאין דרך בנ״א לאכלו אלא ע״י תיקון ובא הוא לאכלו כמות שהוא בלא תיקון, כגון לאכול תרדין חיין או לכוס חטין חיות אין שומעין לו:
+<b>וכן בתרומה וכן במע״ש.</b> לא נתנו אלא לאכילה ושתיה וסיכה:
+<b>שנתנה להדלקת הנר.</b> משא״כ בתרומה טהורה, אבל תרומה טמאה מדליקין בה את הנר. ובמע״ש כתיב (דברים כ״ו:י״ד) ולא בערתי ממנו בטמא אבל בטהור מותר לבער. ובשביעית בין בטמא בין בטהור מותר:
+
+Mishnah 3
+
+<b>לא במדה ולא במשקל ולא במנין.</b> כדי שימכרו בזול. א״נ מתוך שאין מוכרין אותן כדרך שמוכרים בשאר שנים ינהגו בהם קדושת שביעית ולא אתו לזלזולי בהו:
+<b>אף לא אגודות.</b> שלא ימכור כדרך שמוכרים בשאר שנים:
+<b>ונץ חלב.</b> מפורש בפרקין דלעיל:
+
+Mishnah 4
+
+<b>שכרו מותר.</b> ואין בו קדושת שביעית. ואע״ג דשביעית תופסת דמיה, האי לאו דמי שביעית הוא:
+<b>לקוט לי בו ירק.</b> לשון מכר הוא, דמשמע לקוט לי שוויו ירק, אבל לקוט לי לשון שכירות הוא ולא לשון מכר:
+<b>ככר בפונדיון.</b> לא שאמר לו אתן לך פונדיון, רק ככר שוה פונדיון:
+<b>כשאלקט ירקות שדה אביא לך מותר.</b> משום דמתנת חנם יהבי זה לזה, לפי שירקות שדה מצויין:
+<b>לקח ממנו בסתם.</b> בהקפה כדרך מוכרים בחנות:
+<b>לא ישלם לו מדמי שביעית.</b> דהוי כסחורה:
+
+Mishnah 5
+
+<b>בייר.</b> חופר בורות ומספיק מים לבני העיר, לא יתן לו מדמי שביעית להספיק לו מים לכל תשמישו:
+<b>ולא לבלן.</b> מחמם מרחצאות:
+<b>ולא לספר.</b> שכר התספורת:
+<b>ולא לספן.</b> שכר הספינה:
+<b>ולכולן.</b> לכל הני דתנינן במתניתין יכול ליתן מתנת חנם שלא לשם שכרן, ואע״פ שיודע שבשביל שנתן מתנה לא יתבע ממנו שכר:
+
+Mishnah 6
+
+<b>במוקצה.</b> כלי המיוחד לקוץ בו תאנים קרוי מוקצה:
+<b>בחרבה.</b> סכין, לשון חרב. וטעמא משום דכתיב (ויקרא כ״ה:ה׳) ואת ענבי נזירך לא תבצור כדרך הבוצרים:
+<b>עריבה.</b> שלשים בה את העיסה:
+<b>ובקוטב.</b> עץ גדול וכבד ובראשו אבן גדולה שנותנים על הזיתים בבית הבד, נקרא קוטב:
+<b>בודידה.</b> בית הבד קטן כעין עריבה:
+<b>רבי שמעון אומר כו׳</b> והלכה כרבי שמעון:
+
+Mishnah 7
+
+<b>שלא יביאנו לידי פסול.</b> שאם נפסל בשביל שמן של תרומה ישרף הכל ונמצא גורם לפירות שביעית שלא יאכלו:
+<b>ורבי שמעון מתיר.</b> להביא קדשים לבית הפסול. ואין הלכה כר׳ שמעון:
+<b>והאחרון אחרון נתפס בשביעית.</b> כיצד, לקח בפירות שביעית בשר הבשר והפירות מתבערין בשביעית, לקח בבשר דגים יצא בשר ונתפס דגים לקח בדגים שמן יצאו דגים ונתפס השמן, וחייב לבער הפירות והשמן, נמצא אחרון אחרון נתפס. והפרי של שביעית עצמו אסור לעולם, ומפקינן לה מדכתיב (שם) כי יובל היא קדש, מה קדש תופס את דמיו אף שביעית תופסת את דמיה, אי מה קדש תופס את דמיו ויוצא לחולין אף שביעית תופסת דמיה ויוצאת לחולין, תלמוד לומר (שם) תהיה בהוייתה תהא:  
+
+Mishnah 8
+
+<b>יאכל כנגדן.</b> כנגד אותם דמים יקנה משלו דברים שהם לצורך אכילה ויאכל בקדושת שביעית:
+<b>קני זבים וקני זבות.</b> שתי תורים או שני בני יונה שחייבין להביא הזבים והיולדות:
+
+Mishnah 9
+
+<b>שתוקו לא אומר לכם מה רבי עקיבא אומר בו.</b> רבי עקיבא קבל מרבי אליעזר רבו דמיקל טפי בסיכה, וכשאמרו לו שהיה רבי אליעזר אומר ידלק, אמר להם שתוקו, שאיני רשאי לפרש כמה היה רבי אליעזר מיקל בו, והלכה כחכמים:
+
+Mishnah 10
+
+<b>כאוכל בשר חזיר.</b> לאו דוקא, שאין האוכל פת כותי לוקה מן התורה אלא מכת מרדות מדרבנן:
+<b>מה שרבי אליעזר אומר בו.</b> דמיקל בו טפי:
+
+Mishnah 11
+
+<b>ואם מתחשב הוא.</b> אם אדם חשוב הוא שבני אדם למדים ממנו צריך להחמיר על עצמו:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>הפיגם.</b> עשב שקורין רוט״א בלע״ז:
+<b>והירבוזין.</b> אספרג״י בלע״ז. והשוטים הם אספרג״י של שדות אותן שאינן של גנות:
+<b>והחלגלוגות.</b> בערבי רגל״א ובלע״ז ווירדולאג״ש.
+<b>וכוסבר.</b> קוליאנד״ר בלע״ז. ודוקא של הרים אבל של גינה חשוב הוא. וכן כרפס. של נהרות דוקא אבל לא של גינה:
+<b>כרפס.</b> אפיי״ו בלע״ז:
+<b>גרגיר.</b> אוריג״א בלע״ז:
+<b>שבאפר.</b> הגדל באחו. אבל של גינה חשוב הוא:
+<b>פטורים מן המעשר.</b> בכל השנים כדמפרש טעמא שאין כיוצא בהן נשמר שאינן נחשבין בעיני בעליהן ומפקירין אותן, והפקר פטור מן המעשר דכתיב (דברים י״ד:כ״ט) ובא הלוי כי אין לו חלק ונחלה עמך, בדבר שאין לו חלק ונחלה עמך יטול מעשרותיו, יצא הפקר לקט שכחה ופאה שיש לו חלק עמך:
+<b>ונלקחים מכל אדם בשביעית.</b> לפי שאין דרך לשמרן. דכל דבר שדרך לשמרו אסור לקנות אותו מעם הארץ בשביעית שהוא חשוד לשמור הפירות ושלא להפקירן והלוקח מן המשומר אפילו כחצי איסר אסור. וכל הנך דמתניתין שחזקתן שאין משמרין אותן מותר ליקח מהן מעם הארץ כדי מזון ג׳ סעודות בלבד ולא יותר, שאין מוסרין דמי פירות שביעית לעם הארץ, אף על פי שהפירות הן מן ההפקר, יותר ממזון ג׳ סעודות, מפני שהוא חשוד לאצור הדמים ואינו נוהג בהם קדושת שביעית:
+<b>שלא נחשדו עליהם עוברי עבירה.</b> להביאם מן השמור. ואין הלכה כר״י:
+<b>כל הספיחין מותרין.</b> לקחת מכל אדם דמחזקינן להו שאינם מן השמור:
+<b>חוץ מספיחי כרוב.</b> שחזקתן מן השמור:
+<b>לפי שאין כיוצא בהם בירקות שדה.</b> שאין גדלים כמותן במדבר. ואין הלכה כר״ש:
+
+Mishnah 2
+
+<b>שלש ארצות.</b> בא״י חלוקות זו מזו לענין ביעור. וביעור האמור בכל מקום בשביעית הוא שכל זמן שאין נמצא בשדה מאותו המין שאסף אליו בבית חייב לבער אותו המין מן הבית מיד. כגון אם לקט תאנים ועשה מהן גרוגרות, אינו יכול לאכול מאותם גרוגרות אפילו בשנה השביעית אלא כל זמן שנמצאים תאנים מחוברות לאילן, וכשכלו התאנים מן האילנות חייב לבער הגרוגרות שבביתו, או לאכלן כולן מיד, או להפקירן עד שלא ישאר מהם בביתו, דכתיב (ויקרא כ״ה:ז׳) ולבהמתך ולחיה כל זמן שחיה אוכלת בשדה האכל לבהמתך מן הבית כלה לחיה מן השדה כלה לבהמתך מן הבית. והשתא קאמר שארץ ישראל כולה נחלקת לשלשה חלקים לענין ביעור, וכל חלק וחלק ממנה נחלק לשלשה חלקים:
+<b>כל שאינו מגדל שקמים גליל העליון.</b> שהשקמים אין גדלים אלא בשפלה, וסימן לדבר כשקמים אשר בשפלה (מלכים א ו):
+<b>ותחום טבריה.</b> הוא העמק אלו הג׳ הם מהגליל:
+<b>ההר והשפלה והעמק.</b> הם שלשה חלקים של ארץ יהודה:
+<b>שפלת לוד.</b> והר [שלה] לוד. ומבית חורון עד הים. הם שלשה חלוקות של עבר הירדן, ושפלת לוד כשפלת הדרום דכל זמן שאוכל בשפלת [הדרום] אוכל בשפלת [לוד], וההר של שפלת לוד אוכלים בו כל זמן שאוכלים בהר המלך:
+<b>מבית חורון ועד הים מדינה אחת.</b> וכל זמן שלא כלה לחיה מאחת מן המקומות שביניהם יכולים כל אנשי הגבול ההוא לאכול על ידי המקום האחד שלא כלה בו לחיה מן השדה:
+
+Mishnah 3
+
+<b>ולמה אמרו ג׳ ארצות.</b> הואיל ושלש ארצות בכל אחת הרי כאן תשע ארצות, למאי הלכתא אמרו שלש ארצות לביעור ותו לא:
+<b>שיהיו אוכלים בכל אחת ואחת עד שיכלה האחרון שבה.</b> אוכלים ביהודה עד שיכלה האחרון שבג׳ ארצותיה, וכן בגליל, וכן בעבר הירדן. אבל אין אוכלים ביהודה על ידי אותן שבגליל, ולא בגליל על ידי אותן שביהודה, דגמירי דאין חיה שביהודה מתרחקת לצאת מיהודה לגליל, ומגליל ליהודה, אבל יוצאה היא מגליל לגליל ומיהודה ליהודה:
+<b>ושאר כל הארצות כהר המלך.</b> שאר כל הארצות שבארץ ישראל אוכלים על ידי הפירות הנמצאים בהר המלך והוא היה רב הפירות ואחרון מכל שאר ארצות שבארץ ישראל:
+<b>וכל הארצות כאחת לזיתים ולתמרים.</b> כל הארצות שבארץ ישראל אוכלים זיתים ותמרים על ידי ארץ אחת שלא כלו בה הזיתים והתמרים לחיה מן השדה, בין שתהיה הארץ ההיא ביהודה או בעבר הירדן או בגליל. ואין הלכה כרבי שמעון:  
+
+Mishnah 4
+
+<b>אוכלים על המופקר.</b> אוכלים ממה שבבית על ידי שמצוי מאותו המין בשדה במקום מופקר. אבל אם פסק וכלה אותו המין ממקום המופקר. אע״פ שנמצא ממנו במקום השמור בבתים או בגנות חייב לבער. כדאמרן כלה לחיה מן השדה כלה לבהמתך מן הבית:
+<b>ר׳ יוסי מתיר אף על השמור.</b> ואין הלכה כרבי יוסי:
+<b>אוכלים על הטפיחים.</b> על מה שמשימים העופות בטפיחים, שהן כלי חרס הבנויים בכותל אשר שם צפרים יקננו. ואוכלים ממה שבבית כל זמן שמצוי מאותו המין בטפיחים:
+<b>ועל הדופרא.</b> אילן שעושה פירות שני פעמים בשנה, אוכלים בראשון עד שיכלה האחרון שבמינם:
+<b>אבל לא על הסתווניות.</b> אין אוכלין בענבים על ידי הענבים הגדלים בימות הסתיו:
+<b>רבי יהודה מתיר.</b> לאכול בענבים על ידי הסתווניות כל זמן שבכרו קודם שיכלה הקיץ. ואין הלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>הכובש שלשה כבשים.</b> שלשה מיני ירק:
+<b>בחבית אחת.</b> של חומץ או של ציר, כדי שיתקיימו שלשה מיני הירק יחד:
+<b>רבי אליעזר אומר אוכלים על הראשון.</b> וכיון דכלה מין אחד מהן מן השדה נאסרו כולם ואפילו אותן שלא כלו, שאותו מין שכלה נתן טעם באותן שלא כלו ואסרן, דתנן לעיל פרק ז׳ שביעית אוסרת במינה במשהו שלא במינה בנותן טעם:
+<b>רבי יהושע אומר אף על האחרון.</b> על סמך מין הכלה אחרון יאכל משלשתן אע״פ שכבר כלו השנים לחיה שבשדה. וטעמא דרבי יהושע הואיל ואלו שכלו בלועים מטעם אותו שלא כלה, דאמר קרא (ויקרא כה) מן השדה תאכלו את תבואתה כל זמן שאתה אוכל מן השדה אתה אוכל מן הבית, והאי קרא יתירה הוא דהא דרשינן לה מן ולבהמתך ולחיה אשר בארצך כל זמן שחיה אוכלת בשדה האכל לבהמתך מן הבית וכו׳, אלא קרא לכבושים הוא דאתא והכי קאמר מן השדה תאכלו את תבואתה אם יש בשדה מקצת מן הדבר הנכבש בבית, שהטעם הבלוע בדבר הנכבש יש במינו עדיין בשדה שעדיין לא כלה, אע״פ שעיקר הפרי כלה אעפ״כ תאכלו את תבואתה ואינו זקוק לבער:
+<b>כל ירק אחד הוא.</b> לא נתנו חכמים שיעור לכל ירק וירק בפני עצמו, אלא אע״פ ששלשתן כלו מן השדה הואיל ואיכא שאר ירקות שלא כלו אוכל ע״י שאר ירקות ולא יבערם מן החבית עד שיכלו כל הירקות כולן מן השדה, והלכה כר״ג דכל שכלה מינו מן השדה יבער מינו מן החבית ואוכל את השאר:
+
+Mishnah 6
+
+<b>המלקט עשבים לחים.</b> אוכלן בלא ביעור עד שייבש לחלוחית הארץ הממתק את הפירות, משם ואילך חייב לבערן:
+<b>המגבב ביבש.</b> המלקט בעשבים יבשים, אוכלן בלא ביעור:
+<b>עד שתרד רביעה שניה.</b> שהיא בשנה בינונית בכ״ג במרחשון, משם ואילך חייב לבער:
+<b>מגבב.</b> תרגום לקושש קש לגבבא:
+<b>רביעה.</b> על שם שהמטר רובע את הארץ ומולידה כזכר זה שרובע את הנקבה. פ״א שמרביץ העפר ומשכיבו, תרגום רובץ רביע:
+<b>ועלי גפנים.</b> לחים, אוכלים בהן כל זמן שנמצאים באביהן, כלומר במחובר לאילן:
+<b>שישורו.</b> שיפלו:
+<b>והמגבב ביבש.</b> בעלי קנים וגפנים יבשים, אוכל עד שתרד רביעה שניה ואחר כך יבער:
+<b>בכולן.</b> בין עשבים בין קנים וגפנים בין לחים בין יבשים. ואין הלכה כר״ע:
+
+Mishnah 7
+
+<b>עניים נכנסים לפרדסאת.</b> בשאר שני שבוע ליטול לקט שכחה ופאה, וכן נכנסים לגנות במוצאי שביעית:
+<b>עד שתרד רביעה שניה.</b> מפני מותרות פירות שביעית שנשארו בה:
+<b>בתבן ובקש של שביעית.</b> דסתם תבן וקש חזי למאכל בהמה ויש בו קדושת שביעית ואסור לשרפו וליהנות בו הנאה של [אבוד], משום דדרשינן לאכלה ולא להפסד. אבל כשנתבטל מה שבשדה ממאכל חיה פקעה קדושת שביעית ממה שבבית:
+
+Mishnah 8
+
+<b>והגיע שעת הביעור.</b> זמן ביעור הפירות לפי מקומן כדתנן לעיל שלש ארצות לביעור ובברייתא [פסחים נג] שנינו אוכלים בענבים עד הפסח, בזיתים עד העצרת, בגרוגרות עד החנוכה, בתמרים עד הפורים, וכולן של שנה השמינית. וזמנים הללו בסתם שאין ידוע אם כלה לחיה מן השדה אם לאו אבל בידוע הכל לפי מה שכלו:
+<b>מחלקן מזון שלש סעודות לכל אחד ואחד.</b> מאנשי ביתו, ואחר כך מחלק לשכיניו ולקרוביו ומיודעיו, ומוציא ומניח על פתח ביתו ואומר אחינו בית ישראל מי שצריך ליטול יטול:
+<b>ועניים אוכלים אחר הביעור אבל לא עשירים.</b> דכתיב (שמות כ״ג:י״א) ואכלו אביוני עמך ויתרם תאכל חית השדה, אביוני עמך ולא עמך:
+<b>אחד עניים ואחד עשירים.</b> קרי ביה ואכלו אביוני וגם עמך. והלכה כרבי יוסי:
+
+Mishnah 9
+
+<b>רבי אליעזר אומר ינתנו לאוכליהן.</b> אע״פ שפירות הללו בהיתר נלקטו לאכלן בקדושת שביעית, מכל מקום סבר ר׳ אליעזר דאסור לזה שנתנו לו פירות הללו לאכלן לבדו, אלא ינתנו שיאכלם הוא עם אחרים, דר׳ אליעזר לטעמיה דסבר כב״ש, דאמרי [לעיל מ״ב פ״ד] אסור לאכול פירות שביעית בטובה, כלומר להחזיק טובה למי שנותן לו פירות שביעית דרחמנא אפקרינהו, הילכך זה שנתנו לו פירות שביעית במתנה או נפל לו בירושה אסור שיאכלם לבדו שלא יחזיק טובה למי שהורישם לו או שנתנם לו במתנה, אלא יאכל אותם עם אחרים כדי שלא יהא אוכל פירות שביעית בטובה:
+<b>וחכ״א אין החוטא נשכר.</b> חכמים לדבריו דר״א קאמרי ליה, לדידן מותר לאכול פירות שביעית בין בטובה בין שלא בטובה, אלא לדידך דאמרת אסור לאכול פירות שביעית בטובה היכי קאמרת ינתנו לאוכליהן ושריית למי שנתנו לו פירות שביעית במתנה לאכלן עם אחרים, והלא מצינו חוטא נשכר שאוכל אותן עם כל בני אדם, והדין נותן לפי דבריך שימכרו לאוכליהן שיפרע אותם מה שהן שווין כדי שלא יהא חוטא נשכר והדמים יתחלקו לכל אדם. ואין הלכה כר״א:
+<b>האוכל מעיסת שביעית עד שלא הורמה חלתה חייב מיתה.</b> דלא תימא אין חלה בשביעית משום דכתיב לאכלה ולא לשריפה וחלה אם נטמאת טעונה שריפה, קמ״ל דראשית עריסותיכם אמרה תורה, מאיזו עסה שתהיה חלה תרימו:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>שביעית משמטת את המלוה.</b> המלוה את חברו ועברה עליו שביעית אחר ההלואה אינו יכול לתבוע הלואתו מחבירו כדכתיב (דברים ט״ו:ב׳) שמוט כל בעל משה ידו:
+<b>בשטר.</b> שכתב לו שטר באחריות נכסים ושעבד קרקעות על המלוה דמיחזי כמי שמשכן קרקעות אצלו, אעפ״כ שביעית משמטתו:
+<b>הקפת החנות.</b> שקנה ממנו באמנה:
+<b>אינה משמטת.</b> דאין זה חוב ואין זו דרך מלוה:
+<b>ואם עשאה מלוה.</b> שחשב עם הקונה וזקפן עליו במלוה:
+<b>הראשון הראשון משמט.</b> אם לקח באמנה פעם ראשונה מן החנות וחזר ולקח שנייה הראשונה נעשית מלוה ומשמטת ולא השניה. חזר ולקח שלישית. ראשונה ושניה נעשו מלוות ושביעית משמטתן ולא השלישית. וכן לעולם, האחרונה אין שביעית משמטתה וכל האחרות שביעית משמטתן, הואיל והיה ראוי שיתן לו מעות הראשונה קודם שיקח השנית בהקפה ולא נתן נעשית הראשונה מלוה, וכן לעולם. ואין הלכה כרבי יהודה:
+<b>כל מלאכה שפוסקת בשביעית.</b> אם שכר שכיר זה ממלאכות הפוסקות בשביעית, כלומר ממלאכות שאסור לעשותן בשביעית כגון חרישה וקצירה ועבודת קרקע, נעשה שכר זה בשביעית כמלוה, ושביעית משמטת, ואם לאו, ששכר זה שחייב לו היה משאר מלאכות שאין אסורות בשביעית, לא נעשה כמלוה ואין שביעית משמטת. ואין הלכה כרבי יוסי:
+
+Mishnah 2
+
+<b>השוחט את הפרה.</b> בשנה שביעית, וחלקה ביום ראשון של שני ימים טובים של ראש השנה, אם היה אלול מעובר נמצא דיום א׳ שנתחלקה היה חול והיה יום אחרון של אלול של שנה השביעית, ושביעית משמטת בסופה דכתיב (דברים ט״ו:א׳) מקץ שבע שנים תעשה שמיטה:
+<b>האונס והמפתה.</b> שנותנים חמשים שקל:
+<b>והמוציא שם רע.</b> שנותן מאה:
+<b>וכל מעשה בית דין.</b> ממון שכתבו עליו פסק דין, חייב אתה ליתן לו:
+<b>אין משמיטין.</b> שכיון שפסקו בית דין על הממון, כגבוי דמי וכאילו הגיע לידו:
+<b>המלוה על המשכון.</b> דכתיב (שם) ואשר יהיה לך את אחיך תשמט ידך, פרט לזה שיש לאחיך בידך:
+<b>והמוסר שטרותיו לב״ד.</b> דכתיב ואשר יהיה לך את אחיך, פרט למוסר שטרותיו לבית דין שבית דין יש להם זה החוב אצל אחיו:
+
+Mishnah 3
+
+<b>פרוזבול.</b> פרוז תקנה, בול עשירים, דכתיב (ויקרא כ״ו:י״ט) ושברתי את גאון עוזכם, ואמר רב יוסף אלו בולאות שביהודה. תקנה לעשירים שלא יעברו על השמר לך פן יהיה דבר עם לבבך בליעל, ותקנה לעניים שימצאו מי שילוה להם, והשמטת כספים בזמן הזה דרבנן דכתיב (דברים ט״ו:ב׳) וזה דבר השמטה שמוט כל בעל משה ידו, בשתי שמטות הכתוב מדבר אחת שמטת קרקעות ואחת שמטת כספים, בזמן שאתה משמט קרקע אתה משמט כספים ובזמן שאי אתה משמט קרקע אי אתה משמט כספים, ורבנן הוא דתקינו שמטת כספים בזמן הזה ומשום הכי היה כח ביד הלל לתקן פרוזבול להפקיע דין השמטה הואיל ואין שמטת כספים בזמן הזה אלא מדברי סופרים:
+
+Mishnah 4
+
+<b>זהו גופו של פרוזבול.</b> עיקרו ושרשו:
+<b>והדיינים חותמים למטה או העדים.</b> להכי קתני הדיינים או העדים ללמדך שיכול העד להיות דיין או הדיין עד, דבדרבנן עד נעשה דיין, ופרוזבול דרבנן הוא:
+
+Mishnah 5
+
+<b>פרוזבול המוקדם.</b> שזמנו מוקדם שנכתב בכסליו וזמנו הכתוב בתוכו מתשרי קודם, כשר, מפני שהורע כחו של מלוה בכך, דפרוזבול אינו מועיל אלא להלואות שלפניו, דמשנמסרו לבית דין הרי הן כגבויות ושוב אין משמיטות, הלכך הלואות הבאות אחריו שלא נמסרו לבית דין משמיטות נמצא דמפסיד במה שהקדים זמנו, אבל פרוזבול המאוחר פסול, שאיחר זמנו והוא הלוה בינתים, וכשמוציא פרוזבול זה ורואים ב״ד הזמן סבורים שאותן הלואות קדמו לפרוזבול ונמצא גובה שלא כדין:
+<b>שטרי חוב המוקדמים פסולים.</b> כגון דקאי בניסן וכתב בשטר זמן תשרי שלפניו, פסולים משום דגובה שלא כדין מן הלקוחות שבין תשרי לניסן. וקנסינהו רבנן דלא ליגבו בשטר זה מן הלקוחות כלל, ואפילו מניסן ולהלן, גזירה שמא יגבה מאותן שבין תשרי לניסן שלא כדין. ומיהו לא הוי השטר פסול מחמת שהעדים שחתמו בו הוו רשעים שחתמו על שטר מוקדם בשקר, דמצו העדים למימר אנחנו על עיקר המלוה חתמנו ולא על הזמן, שלא באנו להעיד שנכתב ונחתם ביומו:
+<b>והמאוחרים כשרים.</b> דהורע כחו של מלוה, שאינו טורף לקוחות אלא מזמן שכתוב בשטר:
+<b>כותבין פרוזבול לכל אחד ואחד.</b> שכל מלוה ומלוה צריך שימסור שטרותיו לב״ד ויכתוב לו פרוזבול, הלכך כשחמשה לוין מא׳ אינו כותב אלא פרוזבול א׳ שאין כאן אלא מלוה א׳, ואע״פ שהלוין מרובין כשיהיה למלוה פרוזבול אחד על כולן דיו:
+
+Mishnah 6
+
+<b>אלא על הקרקע.</b> אלא אם כן יש לו קרקע ללוה, שאז חשוב החוב כגבוי ביד ב״ד ולא קרינן ביה לא יגוש:
+<b>אם אין לו.</b> ללוה, ומלוה יש לו, מזכה לו מלוה ללוה בתוך שדהו קרקע כל דהו וכותבים עליו פרוזבול, ואפילו החוב מאה מנה, משום דקרקע כל שהוא ראוי לגבות בה כל חובו, כגון דגבי והדר גבי עד דמשלים כל חובו:
+<b>היתה לו.</b> ללוה שדה ממושכנת בעיר, בין שאחרים משכנו אותה לו בין שמשכן הוא לאחרים כותבין פרוזבול:
+<b>כותבין לאיש על נכסי אשתו.</b> כגון קרקע של נכסי מלוג שהוא אוכל פירות:
+<b>על נכסי אפוטרופין.</b> שלווין לצורך היתומים והיתומים אין להם קרקע:
+
+Mishnah 7
+
+<b>כוורת דבורים וכו׳</b> כשהיא מחוברת בטיט הכל מודים שהיא כקרקע לכל דבר, ואם היתה מונחת על גבי יתדות הכל מודים שהיא ככלים ואינה כקרקע, לא נחלקו אלא שמונחת על גבי קרקע ואינה מחוברת בטיט:
+<b>ר״א אומר הרי היא כקרקע.</b> ונקנית בכסף בשטר ובחזקה כקרקע:
+<b>וכותבין עליה פרוזבול.</b> אם יש ללוה כוורת כאילו היה לו קרקע:
+<b>ואינה מקבלת טומאה.</b> כדרך שהקרקע המחובר אינו מקבל טומאה:
+<b>והרודה.</b> מחלות דבש שבתוכה בשבת חייב חטאת כתולש דבר ממקום חבורו, דכתיב (שמואל א י״ד:כ״ז) ויטבול אותה ביערת הדבש וכי מה ענין יער אצל דבש, אלא מה יער התולש ממנו בשבת חייב חטאת אף דבש הרודה ממנו בשבת חייב חטאת. ואין הל׳ כר״א:
+
+Mishnah 8
+
+<b>המחזיר חוב בשביעית.</b> בסוף שביעית דהיינו בשמיטתה, שאין שביעית משמטת אלא בסופה, שנאמר (דברים ט״ו:א׳) מקץ שבע שנים:
+<b>אמר לו אעפ״כ.</b> א״ל הלוה אעפ״כ אני רוצה לפרוע לך:
+<b>יקבל ממנו.</b> ולא עוד אלא שמותר לו שתהא ידו פשוטה לקבל בשעה שאומר לו משמט אני:
+<b>שנאמר וזה דבר השמטה.</b> כלומר דבור בעלמא שמוציא מפיו שהוא משמט דיו, ובדבור ראשון שאמר משמט אני סגי ואין צריך שיאמר וישנה שנאמר וזה דבר, אין לך אלא דבור ראשון, וכן וזה דבר הרוצח:
+
+Mishnah 9
+
+<b>המחזיר חוב בשביעית.</b> לוה שאומר למלוה אעפ״כ, ומחזיר לו מעותיו רוח חכמים נוחה הימנו:
+<b>לא יחזיר לבניו.</b> אינו חייב להחזיר לבניו אם מת הגר:
+<b>ואם החזיר רוח חכמים נוחה הימנו.</b> ודוקא לבניו שנתגיירו עמו משום דעובד כוכבים יורש את אביו מן התורה דכתיב (דברים ב׳:ה׳) כי ירושה לעשו נתתי את הר שעיר, ואם לא יחזיר לבניו יש לחוש שמא יחזרו לסורם שיאמרו אם היו עובדי כוכבים היו יורשים אביהם והיו צריכין להחזיר להם. אבל אם היתה הורתם שלא בקדושה ולידתם בקדושה דמעולם לא ירשו את אביהם מן התורה ולא היתה ירושה זו ראויה להם לעולם אין לחוש בזה שמא יחזרו לסורם, והמחזיר להם אין רוח חכמים נוחה הימנו:
+<b>כל המטלטלין נקנין במשיכה.</b> וכל זמן שלא משך יכול כל אחד מהם לחזור בו, ואע״פ שנתן המעות אין המעות קונות עד שימשוך החפץ הנקנה, ואעפ״כ המקיים את דבריו ואינו חוזר בו ואפילו לא משך רוח חכמים נוחה הימנו, דהכי תניא איפת צדק והין צדק (ויקרא י״ט:ל״ו) שיהא לאו שלך צדק והין שלך צדק:
\ No newline at end of file
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@@ -0,0 +1,760 @@
+Bartenura on Mishnah Terumot
+ברטנורא על משנה תרומות
+Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+http://sefaria.org/
+
+Bartenura on Mishnah Terumot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+חמשה לא יתרומו – A number to exclude that which Rabbi Yehuda says further on (Mishnah 3), “A minor who did not bring forth two [pubic] hairs, his [separation of] heave-offering/Terumah/priest’s due is not a heave-offering, which tells us that his [separation of] heave-offering is not Terumah (the 2% initial sacred gift that one gives to the Kohen).
+החרש והשוטה והקטן – All of them are derived from one Biblical verse, as it is written (Exodus 25:2): “Tell the Israelite people to bring Me gifts; [you shall accept for Me] from every person whose heart so moves him.” [The words] "אל בני ישראל" /”to the Israelite people” -except for a heathen; [the words] מאת כל איש/“from every person” – except for a minor; [the words] "אשר ידבנו לבו"/”whose heart so moves him” – except for a deaf-mute and imbecile, who lack the temperament to be able to donate. And a minor is not able [even] to do a little, from [the words] "אשר ידבנו לבו"/”whose heart so moves him,” for there is a minor who arrived at the season of taking vows, who has the temperament to be able to donate. [The words] "וזאת התרומה אשר תקחו מאתם"/”And these are the gifts that you shall accept from them” (verse 3), excluding to the person who donates what is not his. And the “imbecile”- who loses what they give him is called an imbecile/"שוטה".
+אפילו ברשות – [even with the permission] of a Jew as an Israelite made him his agent to give Terumah/the heave-offering, his donation of Terumah is not a donation, as it is written (Numbers 18:28) “So shall you on your part set aside a gift [for the LORD from all the tithes that you receive from the Israelites]…” – also to include your agents. Just as you are members of the covenant, so also your agents [must be] members of the covenant (“Jews”).
+
+Mishnah 2
+
+לא יתרום – ab initio for one needs to let his ears hear as he makes the blessing (see Mishnah Berakhot, Chapter 3, Mishnah 3 which also deals with the issue of “letting his ears hear”/"צריך להשמיע לאזניו" .
+חרש שדברו בו חכמים – it is not a general principle, for at the beginning of Tractate Hagigah it is taught that a deaf person who speaks but does not hear is included, and in the chapter מצות חליצה/The command of Halitzah (see specifically, Mishnah 4), regarding the subject of “removing the shoe” [of the dead husband’s brother who refuses to perform a levirate marriage].
+שאינו שומע ואינו מדבר – who born deaf from his mother’s womb, and since he never heard what they are saying to him, it is impossible for him that he could speak.
+
+Mishnah 3
+
+רבי יהודה אומר: תרומתו תרומה – de facto, for Rabbi Yehuda does not [hold] by this interpretation of מאת כל איש/”from every person” (Exodus 25:2) -except for a minor.
+עד שלא בא לעונת נדרים – A male at the age of twelve years and one day and a female at the age of eleven years and one day, and from that period onward, if he donated the Terumah/the sacred heave-offering (2% gift to the Kohen), what he set aside is Terumah. And the Halakha is according to Rabbi Yosi.
+
+Mishnah 4
+
+אין תורמין זיתים על השמן – He who has [olive] oil that he is liable to separate from it the [sacred] heave-offering (i.e., the 2% for the Kohen) and olives that he is liable to separate from them the [sacred] heave-offering is not able to give from [sacred] heave-offering from the olives according to the measure that he has to donate for the olives and the oil [together], and to be exempt from [donating] the oil with the heave-offering of the olives, as it is written (Numbers 18:27): “[This shall be accounted to you as your gift.] As with the new grain from the threshing floor [or the flow from the vat],” – from what is completed [you donate as heave-offering] for what is completed but you do not [donate as heave-offering] from what is not complete on what is complete.
+ואם תרם בית שמאי אומרים: תרומת עצמן יש להן – that is to say, there is no [sacred] heave-offering here, other than only on the olives, but not on the oil.
+ובית הלל אומרים: אינה תרומה – for since he had the intention of donating [the heave-offering/priest’s due] also on the oil, there is no Terumah/heave-offering – neither on the olives nor on the oil, and it is as if he had not donated the [sacred] heave-offering at all.
+
+Mishnah 5
+
+אין תורמין מן הלקט מן השכחה ומן הפאה – whomever has a heap of produce, pending the separation of sacred gifts to the Kohanim and Levites may not set aside upon it priest’s due from produce that fell, was forgotten [in the field] or from the corner of the field that is in his hand, as these are gifts to the poor and one cannot to make his heaps of produce pending separation of the sacred gifts legally fit for use by giving the priestly due with the gifts to the poor. 
+Concerning that which is הפקר/ownerless, it is written (Deuteronomy 14:29): “Then the Levite, who has not hereditary portion as you have….” from what you have and that he lacks, you are required to give, excluding that which is ownerless, for both your hand and his hand are equivalent [concerning this].
+ולא ממעשר ראשון שנטלה תרומתו – We do not donate from it the Kohen’s share of the produce (2%) on a pile of produce requiring separation of Levitical and Priestly tithes that is in his hand, and it was necessary for us to teach where they placed the son of a Levite ahead of a Kohen with regard to sheaves that are exempt from the “great Terumah”[the 2% that goes to the Kohen], and specifically where he took his priest’s due , but where he did not take his priest’s due, he can make the donation as it is taught in [Midrash] Sifrei [Bemidbar/Numbers, Piska 119] : From where does the son of a Levite who wanted to take from his First Tithe – the Great Terumah (the 2% for the Kohen), from where [do we learn] that he may do this? As the inference teaches us: (Numbers 18:24): “For it is the tithes set aside by the Israelites as a gift to the LORD [that I gave to the Levites their share]...,” that if he wanted to make it priest’s due for others, he may do so; he may, even after he has taken his priest’s due – he may make it priest’s due for others, as the inference teaches us (Numbers 18:29): “the part that of that is to be consecrated.” As long as its holiness is within it, he can make it Terumah/priest’s due for others; but if its holiness is not within it, he cannot make it Terumah for others.
+ולא ממעשר שני והקדש שנפדו – This Tanna holds that Second Tithe [belongs] to On-High (God), and where it wasn’t redeemed, it is obvious that he cannot to make things legally fit for use by giving the priestly dues with his pile of produce which is forbidden to be eaten pending the separation of priestly gifts with the monies of On-High (God); but, where they had been redeemed, I might think I would say, that he is able to make them “the great Terumah’ (the 2% gift to the Kohen) on his produce which is forbidden to be eaten pending the separation of priestly gifts, and should you say, that this also is obvious, for that which is completely non-sacred is what is necessary, for where they were zealous with the sheaves, where he is exempt from [donating] the priest’s due/Terumah Gedolah , as we explained for First Tithe. והקדש שנפדה – It is also necessary when he sanctifies (i.e., as a gift to the Temple) produce which is forbidden to be eaten pending the separation of priestly gifts, and the treasure has smoothed out the pile and afterwards redeemed it, that it is exempt from Terumah/priest’s due. -
+מן הפטור על החיוב – such as from produce that had not yet grown one-third (i.e., not one-third ripe), which are exempt from tithes on the produce instead of from produce that had grown one-third (i.e., that was one-third ripe).
+ולא מן התלוש על המחובר – as it is written (Numbers 18:26): “you shall set aside from them [one-tenth of the tithe as a gift to the LORD],” you shall not give from what is detached instead of what is attached, and not what is attached instead of what is detached, for the language הרמה/separating the priest’s gift does not belong other than with detached [produce], and from it, it implies, that the priest’s due and the non-sacred produce are similar.
+מן החדש על הישן – from the produce of this year instead of the produce from the previous year nor the produce from the previous year instead of from the produce of this year, as it is written (Deuteronomy 14:22): “that is brought from the field every year,” but a field that produces two harvesting seasons in a year such as a field which needs irrigation you make the gift of priest’s due from this [year] instead of from the produce of the previous year.
+ולא מפירות הארץ על פירות חוצה לארץ – As it is written (Leviticus 27:30): “All tithes from the land, whether seed from the ground [or fruit from the tree, are the LORD’s…,” the Biblical verse reveals concerning [First] Tithe and the same law applies for Terumah/priest’s due, and similarly, one does not donate as priest’s due from the produce of the Land of Israel instead of the produce that is found in Syria, nor from the produce that is in Syria instead of the produce from the Land of Israel.
+
+Mishnah 6
+
+חמשה לא יתרומו – This number excludes from what Rabbi Yehuda said [in Mishnah 3] that a minor who donated the priest’s due/heave-offering, his donation is an offering.
+האלם – and he hears but stopped speaking as a result of illness, he should not donate priest’s due because he is unable to recite the Blessing. And similarly, is unable to recite the blessing , as it is written (Deuteronomy 23:15): “[Since the LORD your God moves about in your camp to protect you…]; let Him not find anything unseemly among you [and turn away from you];” at the time when you speak about it, He will not find anything unseemly.
+ובעל קרי – also at the time of the ordinance in His presence for since his ritual immersion has been nullified, he was not able to recite the blessing as it is taught in the Mishnah [i.e. Berakhot, Chapter 3, Mishnah 4] that one to whom a pollution (i.e., nocturnal emission) occurred, only thinks (i.e., recites the Shema] in his heart (which, according to Talmud Berakhot 20b – that reviewing a passage in one’s mind is as good as loud recitation).
+והשכור והסומא – who do not know how to single out/sift from that which is fine and we require that the person who donates the priest’s due/Terumah sift and donate that which is fine, as it is written (Numbers 18:29): “from each thing its best portion, [the part thereof that is to be consecrated];” and a drunk person is called such as all who are unable to speak in the presence of the King as a result of his drunkenness.
+
+Mishnah 7
+
+אין תורמין לא במדה – As it is written (Numbers 18:27): “ This shall be accounted to you as your gift…” by thought, you donate [the sacred gift], that is to say, by estimation, but you do not donate neither by measure nor by weight nor by number. And even though this Biblical verse is written concerning the tithe of the tithe which the Levite owes to the Kohen (Numbers 18:26 – which is 10% of what he had received from Israelites -תרומת מעשר ), if it has no relation to the tithe of the tithe, for the Torah indeed had given it a measure, and he must measure in order that he gives the appropriate size/limit.
+
+Mishnah 8
+
+הזיתים הנכתשים – it was customary to crush olives in a mortar-shaped cavity to remove their oil.
+תרומתו תרומה – it is completed, from the Torah.
+ויחזור ויתרום – from the perspective of the Rabbis, after he has completed the pounding of those olives and the treading of the grapes, he will go back and remove the priest’s due a second time according to the measure that is needed for oil and win that he has removed.
+הראשונה מדמעת – if it fell to less than one-hundred [parts] non-holy produce, everything is made subject to the law of Terumah through an admixture and it is prohibited to “foreigners” (i.e., non-Kohanim) and everything is sold to a Kohen – for it is complete priest’s due according to the Torah.
+וחייבין עליה חומש – a foreigner (i.e., non-Kohen) who eats it inadvertently pays the principle and [an additional] one-fifth according to the law regarding all foreigners who eat priest’s due.
+אבל לא שניה – because it is not other than a Rabbinic ordinance; therefore it is not eaten until priest’s due and tithes are separated from it from another placer, since from the Torah, it is completely produce that cannot be eaten until Levitical and Priestly gifts have been separated, and if you ask – what is the difference here when one separates priest’s due from [olive] oil instead of from pounded olives, that his separated priest’s due is priest’s due, and then separates priest’s due again and what is the difference above concerning one who separates priest’s due olives instead of [olive] oil and grapes instead of wine where his separation of priest’s due is not priest’s due? And one can say that regarding a person who separates priest due from olives instead of [olive] oil, where there is a loss to the Kohen, his separating priest’s due is priest’s due/Terumah, but that the Rabbis are they who decreed that he should go back and separate priest’s due once again.
+
+Mishnah 9
+
+זיתים הנכבשים – olives that are salty or pickled in wine or vinegar in order that they would be preserved and would be consider as something where its preparation had been completed; therefore, we separate priest’s due from the [olive] oil on them, and especially, [olive] oil instead of the olives which are about to have their oil removed from them, and similar wine in place of grapes which are about to be trodden upon – that is what is prohibited to from it the priest’s due, but wine in place of raisins, and [olive] oil in place of olives that are pickled is permitted, and when he separates the priest’s due from the [olive] - instead of the preserved olives, and from the wine instead of the raisins, he separates the priest’s due according to the appropriate oil that came out from the preserved olives and according to the appropriate wine that came out from the grapes.
+אין צריך לתרום – since when he separated the priest’s due, he did so well, for at that hour, they were meant to be eaten.
+
+Mishnah 10
+
+אין תורמים מדבר שנגמרה מלאכתו – from something that was shaped into an even pile.
+על דבר שלא נגמרה מלאכתו – that was not shaped into an even pile, as it is written (Numbers 18:27): “As with the new grain from the threshing floor or from the flow from the vat,” that whose preparation is completed with that which is completed and not from that whose preparation has been completed in place of that which is completed and not from what is not completed in place of what is completed.
+ואם תרם תרומתו תרומה – and specifically for the rest of the produce, but when one donates for priest’s due from olives in place of olive oil or from grapes in place of wine, that which we said above (Mishnah 4), that his donation of priest’s due is not a valid gift, because there is a loss to the Kohen as we have said.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אין תורמין מטהור על הטמא – as a decree lest he separate the heave offering that is not brought near because they are afraid lest the impure [produce] will come in contact with the pure and defile it. But we require that the person who separates the heave offering separates from that which is brought near.
+באמת אמרו – wherever it is taught: "באמת אמרו" /”in fact that they said that,” it is as if it is a usage dating from Moses as delivered from Sinai (i.e., a traditional interpretation of a written law), but not exactly a usage dating from Moses as delivered from Sinai, for in the first chapter of [Tractate] Shabbat [Mishnah 3], we taught: “in fact that they said that the teacher sees [by the light of a lamp] where the children are reading,” and this is from the Rabbis (as opposed to from the Bible).
+העגול של דבילה – even though the cakes of pressed figs are glued to each other in the midst of the cake of pressed figs, they are not thought of as attached regarding ritual defilement, and if defilement touched one of the cakes of pressed figs, the other is not ritually defiled.
+וכן אגודה של יקרק וכן ערימה – it is necessary [to mention both], for if it (i.e., the Mishnah) had taught [only] the circular cake of pressed figs, I would have said that the cake of pressed figs which is one substance, he separates the heave-offering, [but] the bunch [of greens] which is not one substance, he does not separate the heave-offering. But if it (i.e., the Mishnah) had taught [only] the bunch [of greens], I would have said, the bunch [of greens] where it is all one possession, he separates the heave-offering, [but] a pile is not one possession, which he doesn’t separate the heave-offering, hence, they are all necessary.
+רבי אליעזר אומר תורמים – ab initio from that which is ritually pure for that which is ritually defiled, for Rabbi Eliezer did not decree lest he come to separate the heave-offering from that which is not brought near , but the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 2
+
+אין תורמין מן הטמא על הטהור – because of the loss to the Kohen [because ritually impure heave-offering is forbidden to the Kohen].
+ואם תרם שוגג תרומתו תרומה – and exactly when it had been fit for use and the season for separating tithes had arrived prior to it becoming ritually impure, because according to the Torah It is perfect heave-offering, but if it he set aside heave-offering, even in advertently, his heave-offering is not a heave-offering.
+מעשר טבל – First Tithe that had not had the Terumah of the tithe taken from it.
+היה מפריש עליו והולך – he would separate from this on the rest of the tithes.
+
+Mishnah 3
+
+אם היה יודע בתחלה – that it is eatables forbidden pending the separation of sacred gifts or it is ritually impure, even though that at the time that he separated the heave-offering, it was inadvertent, for he forgot that it is forbidden pending the separation of sacred gifts, or that it is ritually impure, it is inadvertently that is close to willfully committed, and he did not do anything. But the Halakha is not according to Rabbi Yehuda.
+המטביל כלים בשבת – that it is forbidden to immerse ritually impure utensils, and to raise them from their ritual impurity on the Sabbath because it appears like repairing a utensil.
+והמבשל בשבת – [and he who cooks on the Sabbath] inadvertently , he can eat that cooked dish on Saturday night (i.e., after the conclusion of the Sabbath), but not on the Sabbath itself. But [if he cooked it] willfully, he may not eat of it, but others may eat consume it on Saturday night, as it is written (Exodus 31:14): “You shall keep the sabbath, for it is holy;” it is holy, but its actions are not holy.
+ובשביעית בין שוגג בין מזיד יעקר – that Israelites were suspected about [observance] of the Seventh year, but are not suspected regarding the Sabbath.
+
+Mishnah 4
+
+כל מין חטים אחד – and even though there is reddish, dark-colored wheat and white-colored [wheat].
+וכל מין תאנים אחד – and even though there are black [figs] and white [figs], figs while they are yet moist are called תאנים/figs, and when they have dried, they are called גרוגרות/dried figs, and when they are trodden in circular cake, they are called עגול דבלה/cake of pressed figs.
+תורם מן היפה – from the figs on the dried figs, for figs are choicest than dried figs (see also Tractate Bikkurim, Chapter 3, Mishnah 3).
+תורם מן המתקיים – from the dried figs on the figs, for dried figs endure more.
+לעולם הוא תורם מן היפה – as it is written (Numbers 18:30): “When you have removed the best part from it [you Levites may consider it the same as the yield of threshing floor or vat],” we always require the best/choicest part, and if he (i.e., the Kohen) loses, he loses. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+תורמין בצל קטן שלם – because it endures.
+ולא חצי בצל גדול – even though it is nicer than it.
+רבי יהודה אומר לא כי – Rabbi Yehuda, according to his reasoning, who stated that he separates heave-offering from the choicest [produce].
+מבני המדינה – it is good for eating from those of the villages, the onions of the villages, but that of the villages is preserved better.
+מפני שהא מאכל פולטיקין – onions of the people of the city people which is the food for important people, and they are better/choicest produce than those of the villagers. פולטיקין/city people, the members of the residence of kings.
+
+Mishnah 6
+
+תורמין זיתי שמן – that stand to remove their oil.
+על זיתי כבש – olives that don’t produce oil and they press them with wine or with vinegar to preserve them for eating. But olives for oil are better than olives for pressing, for it should be from the nice ones on the bad ones.
+ויין שאינו מבושל – good for drinking from that which is boiled.
+כל שהוא כלאים בחבירו לא יתרום מזה לזה – as Scripture states (Numbers 18:12): “All the best of the new oil, wine and grain [the choice parts that they present to the LORD – I give to you],” the Torah stated: give oil to this one and oil to that one.
+חוץ מן הזונין – in Arabic ZOAN, and in the foreign language, VITZAH, and it is not the food for humans but they keep it for doves (see also Tractate Kilayim, Chapter 1, Mishnah 1).
+הקישות – in Arabic, FAKUS.
+והמלפפון – in Arabic, KIYYAR.
+מין אחר – and the separate the heave offering from this one on that one.
+שני מינין – but we do not separate the heave-offering from that one for this one, but the Halakha is not according to Rabbi Yehuda.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+התורם וכו' - it is speaking about inadvertently, for nevertheless, it is close to be willfull, because that he should have [tasted it].
+ונמצאת של חומץ כו' – for a person who separates out heaveoffering from the vinegar on the wine, his heave-offering is not a heave-offering, for wine and vinegar are two [different] species.
+אם ספק – prior to his separating out the heave-offering it had soured or after he separated out the heave offering, it soured.
+תרומה ויחזור ויתרום – and he gives both of them to the Kohen, and the Kohen gives him the monetary value of the firs which islarger than the second, and second’s [value] is reduced according to what the heave-offering of the first costs, and since the Kohen makes a claim against his colleague, and we hold that in every place that “the claimant must produce evidence”/ "המוציא מחבירו עליו הראיה"(see Tractate Bava Metzia, Chapter 3, Mishnah 11), therefore, he does not acquire without money but the smaller/lesser object, and he must give him the monetary value of the larger/more important object which is the first.
+הראשונה אינה מדמעת בפני עצמה – if less than one-hundred of non-sacred produce had fallen, something otherwise exempt, does not become subject to the law of Terumah, to mix non-sacred grain/wine/oil with Terumah in proportions to make the whole prohibited to non-priests, lest it is not Terumah but rather the second one is Terumah, and similarly, the second part does not become a mixture of sacred and non-sacred produce on its own, lest the firs part was Terumah and not the second.
+ואין חייבים עליה חומש – a foreigner (i.e., non-Kohen) who ate the first [batch] (which may have doubtfully been Terumah since it may have fermented) alone or the second [batch] alone, he does not pay the one-fifth penalty like the law of others who consume heave-offering inadvertently.
+
+Mishnah 2
+
+מדמעות בקטנה שבשתיהן – like the measure of the second [batch] which is the smaller of the two of them, and if here is in the non-sacred produce one hundred [parts] corresponding to the smaller [batch], it does not impose the status of heave-offering , but one takes from the non-sacred produce like the measure of those two heave-offerings that fell in them and he gives them to the Kohen and the rest of it is non-sacred produce as they were.
+
+Mishnah 3
+
+תרומת שניהם תרומה – that is the heave-offering of each of them is one-half heave-offering and one-half non-sacred produce, it is found that twhen both of them separated heave offering, from fifty Seah, that this one [set aside] one Seah and that individual one Seah, that the heave-offering was not sanctified other than one-half Seah belonging to this one and one-half Seah belonging to that one, each one of them according to his portion.
+אם תרם הראשון כשעור – one from fifty – according to the measure that the Sages gave, his heave-offering is a heave-offering. And the Halakha is according to Rabbi Yosi (see Tractate Terumot, Chapter 4, Mishnah 3) , for he comes to explain the words of the Sages. But there are those who explain that if the first [person] separated according to the measure that his colleague separated [for heave-offering] afterwards, his heave-offering is a heave-offering, as we see that it was easy for him for that latter one with what the first one set aside as a heave-offering , for it was his intention agrees with him, in the measure of the heave-offering. But, the first explanation appears in my eyes to be essential.
+
+Mishnah 4
+
+במה דברים אמורים – that which Rabbi disputes above and states that the heave-offering of both is Terumah/heave-offering.
+בשלא דבר – that this one did not receive permission from his colleague to separate the heave-offering, but rather, he separated the heave-offering of his own accord.
+אבל הרשה – that the owner gave permission [to his colleague] to separate the heave-offering, his heave-offering is a heave-offering.
+בטל – if afer he had appointed an agent to separate the heave-offering, he cancelled his agency after the agent went from before him.
+חוץ – the owners who are illiterate who hired workers who are members of the order for the observance of Levitical laws in daily intercourse in order to separate the heave-offering in ritual purity, are permitted to separate the heave offering until the illiterate owners arrived who would defile the heave-offering, because they ritually defile the vat for wine pressing, for the illiterate owners immediately when the when those who tread began to stamp and they went to the vat for wine pressing in the longitudinal and latitudinal directions are not more careful from coming into contact in their vas for wine-pressing and defile it, because they think that immediately when they begin to tread, their colleagues had separated out the Great Terumah/heave-offering (i.e., two percent for the Kohen). Therefore, they separate the members of the order for the observance of Levitical laws in daily intercourse that stamp from the wine in order [to reach] the measure of heave-offering that is necessary for the vat for wine-pressing immediately when they walked in it longitudinally and latitudinally. If the owners would come and defile the vat for wine pressing prior to their completing it, they have designated wine to separate everything in ritual purity.
+
+Mishnah 5
+
+קרא שם – and he must separate the heave-offering and to tithe from within it., but he is not able to separate [tithes] from another place. And even though the All-Merciful called the Terumah/heave offering "ראשית"/”the first” and we require that its remnants are recognized, for since he said, “within it,” it implies, in the middle of the pile will be the heave-offering, but there is surrounding it which is its remnants that are recognized.
+עד שיאמר בצפונו או בדרומו – even though “within it” implies in its middle, it is not a specific place, and it is as if he did not say anything until he would say, in its northern portion or in its southern portion, and this is the Halakha.
+תרומת הכרי ממנו עליו קרא שם – and we don’t require its remnants being recognized.
+עשור מעשר זה וכו' – Rabbi Eliezer ben Yaakov disputes on Rabbi Shimon who stated that this Terumah of the tithe (which the Levite to a Kohen) is within the pile that he validly designated, but after the tithe is separated, if he stated that the Terumah of the tithe is for it, he has validly designated it. But the Halakha is not like any of them, other than the Sages alone.
+
+Mishnah 6
+
+שנאמר מלאתך ודמעך לא תאחר – this is what he said: he though he is transgressing a negative commandment, as it states (Exodus 22:28): “You shall not put off the skimming of the first yield of your vats,” nevertheless, what he did is done, as "מלאתך" /”your fullness,” – these are the first fruits, that fill the early seed/first-ripening, and "דמעך"/”full bloom”/”best part” – these are the heave-offerings, and First Tithe has the Terumah of the tithe (i.e., given by the Levite to the Kohen), "לא תאחר"/”do not put off,” you should not change the order.
+
+Mishnah 7
+
+זה קרוי תרומה וראשית – "ביכורים"/”first fruits” is called "תרומה"/”heave-offering” , as the Master said [Tractate Pesahim 38b}: “or of your contributions”/"תרומת ידך" (Deuteronomy 12:17) – these are the first fruits, as it is written concerning them (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in front of the altar of the LORD your God.” And they are called: "ראשית"/ “choice” (Exodus 23:19): “he choice first fruits of your soil [you shall bring to the house of the LORD your God.” "תרומה"/heave-offering is called “Terumah” (Numbers 18:9) “I give you charge of My gifts,” and it is called (Deuteronomy 18:4): “[You shall also give him] the first fruits of your new grain [and wine and oil, and the first shearing of your sheep].”
+כבורים שהן כבורים לכל – the language of "בכורים"/”first fruits”, is expounded, therefore, the All-Merciful One calls them "בכורים"/”first fruits”; alternatively, because it is written in the Torah portion of Kee Tissa (Exodus 34:26 – “The choice first fruits of your soil you shall bring to the house of the LORD your God”_ until they had not been commanded regarding the heave-offerings/Terumot.
+שיש בו ראשית – that in the First tithe, it has in it the Terumah/heave-offering of the tithe, and the Terumah is called: "ראשית"/”first” – therefore, it is law that the First [Tithe] should come before the Second [Tithe].
+
+Mishnah 8
+
+עד שיהיו פיו ולבו שוין – as it is written (Deuteronomy 23:24): “You must fulfill what has crossed your lips [and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth],” and it is written (Exodus 35:22 – the printed text listed Chapter 34, an error): [“Men and women] whose hearts moved them, [all who would gladly make an elevation of gold to the LORD],” How now? We require that he resolved in his heart and enunciating [the same thought] with his lips.
+
+Mishnah 9
+
+הנכרי והכותי תרומתן תרומה – if they separated the heave-offering from heir grain, but if the heathen separated the heave-offering from that belonging to an Israelite through his agency, his heave-offering is not a heave offering, as we expound from (Numbers 18:28): “so shall you on your part set aside a gift [for the LORD from all the tithe s that you receive from the Israelites;” just as you are children of the covenant (i.e., Israelites), so your agents are also children of the covenant.
+וחכ"א יש לו – and the Halakha is according to the Sages.
+תרומת הנכרי מדמעת – if their fell at least from one-hundred, everything becomes prohibited to non-priests and is considered as Terumah.
+וחייבין עליה חומש – a foreigner (i.e., non-Kohen) who consumed it inadvertently pays the principal plus an added fifth.
+ור"ש פוטר – from the added firth, but he admits that non-sacred grain, wine, oil mixed with Terumah in proportions sufficient to make the who prohibited to non-priests, but the Halakha is not according to Rabbi Shimon.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+המפריש מקצת תרומה ומעשרות – as, for example, that he had one-hundred Seah of eatables forbidden pending separation of sacred gifts, and he removed from them a Seah (i.e., note that he is required to give 2% to a Kohen, not 1%), but it was his intention to yet separate the rest, he goes back and removes from the same pile itself until he completes the two Seah, like the measure of the Terumah/heave-offering. For the eatables forbidden pending separation of sacred gifts is what will be offered in his hand and not what was already made legally fit for use by giving the priestly dues.
+אבל לא למקום אחר – if he has another one-hundred Seah of eatables forbidden pending separation of sacred gifts,, he is not able to separate upon them from those which he took part of their heave-offering, for regarding the others, we rely, perhaps, from that which was already made legally fit for use by giving the priestly dues, he removes from them, and not from the eatables forbidden pending separation of sacred gifs, but Rabbi Meir permits even from another place. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 2
+
+במגורה – in a storehouse, as it is written (Haggai 2:19): “While the seed is still in the granary, [and the vine, fig tree, pomegranate and olive tree have not yet borne fruit].”
+ונתן סאה לבן לוי – Our Mishnah is speaking about a worker who is a member of the order for the observance of Levitical laws in daily intercourse (i.e., Haver), who comes to dine with the owner of he house and does not believe him on the tithes, and the worker saw that owner of the house giving from his storehouse a Seah to the son of a Levite (i.e., First Tithe) and a Seah to a poor person (i.e., the Poor Tithe, in years 3 and 6 of the seven year cycle). Rabbi Meir states that this worker can eat from the storehouse eight Seah, for undefined, according to the law of First Tithe, he gave to the Levite, and according to the law of the Poor Tithe, he gave to the poor person, and behold there are eight Seah which were already made legally fit for use by giving the priestly dues and a little bit more. And even though he did not see him separate the Great Terumah (i.e., the two-percent for the Kohen), the illiterate were not suspected [of not fulfilling] the heave-offering.
+וחכ"א לא הפריש בעל הבית אלא לפי חשבון (with a calculation [of the percentage of tithes which remain to be separa from the batch as a whole]) - this meal that the worker wants to eat with him., but the remainder is a mere gift that he gives to the Levite and the poor person, therefore, the worker does not have to eat with him until he has completed eight Seah according to the words of Rabbi Meir, but that meal which he was to eat with him and nothing more. Another explanation: “and he gave a Seah to the son of Levite and a Seah to a poor person, and they went on their way. But when he came to separate eight Seah from the storehouse and to eat them on the support of the two Seah that he gave to the son of the Levite and the poor person, he doesn’t know if those two Seah exist or not. Rabbi Meir says that he should separate eight Seah and eat them, in support of those two Seah that he gave to the son of the Levite and the poor person in the presupposition that they exist. But the Sages say that he does not separate other than according to a calculation [of the percentage of tithes which to be separated from the batch as a whole], that exist; if all of the two Seah exist, he separates upon them eight Seah and a bit more, and if only one-half of them exist, he does not separate on them other than four Seah, according to the calculation of what he finds of them existing, thus he separates upon them and not more. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+עין יפה אחד מארבעים – He who is prompted by the heart and donates the heave-offering generously, separates one in forty.
+והבינונית אחד בחמשים – these are not the words of the School of Shammai, but rather, the first Tanna, who stated it. But from the generosity of the School of Shammai (who said one in thirty) you learn for their words what is selfishness/the evil eye and the middle/intermediate amount, even though they are not taught [explicitly] in our Mishnah.
+ועלה בידו אחד מששים – as, for example, that he donated from an estimate/guess-work, and there came up into his hand one out of sixty which is selfishness/the evil eye.
+חזר והוסיף חייב במעשרות – for he has already exempted and the designation of heave-offering does not fall upon what he adds, therefore, this addition is completely eatables forbidden pending the separation of sacred gifts , and he is liable for tithes.
+מששים ואחד – as, for example, that there were sixty one Seah in the pile and he took up a Seah in his hand, that Seah is the heave-offering/Terumah.
+ויחזור ויתרום כמו שהוא למוד – [if he was accustomed] to donate one from sixty, he should still separate one from sixty in a Seah, and if he was accustomed to donate one from fifty [Seah], and there were found that there still remained eleven Seah that had not been donated [for Terumah].
+במדה ובמשקל – meaning to say, that excess/surplus that he donates [as Terumah], it is permissible to donate/separate out Terumah by measure, or by weight or by number. For they didn’t say to donate/separate Terumah] from an estimate, other than at the beginning of the heave-offerinf.
+אף שלא מן המוקף – for Rabbi Yehuda holds that one does not need to donate [Terumah] from that which is near and adjoining, other than at the beginning of Terumah. But the Halakha is not according to Rabbi Yehuda.
+מוקף – near and adjoing, and in the same place iself.
+
+Mishnah 4
+
+כדעתו של בעל הבית – because [he is one] who donates generously, and there are those who are miserly/with an evil eye, and there are those who donate the intermediate amount.
+פיחת עשרה – and he donated one in forty.
+או הוסיף עשרה – and donated [Terumah] from [one in] sixty.
+תרומתו תרומה – for since that in one of he measures of he Sages he donated [Terumah], he can say to him: “For this I have estimated for you.”
+ואם נתכוין להוסיף – that he knows the intention of the owner of the house, and he intended to add, even one, his heave-offering is not a heave-offering.
+
+Mishnah 5
+
+חד מעשרה – he is able to increase and to separate Terumah, for since that we find that the designation of Terumah in another place, which is one out of ten. But if it even greater [a percentage], the designation of Terumah is not on that excess, and it is unconsecrated produce that is subject to sacred gifts of tithes, and it is subject to the laws of Terumah, and this is its remedy, that he should make it Terumah of the tithe (i.e., that which the Levite gives to the Kohen) in another place, and give it to the Levite that he can make it the Terumah of the tithe of his eatables forbidden pending the separation of sacred gifts, and the Levite will give him unconsecrated produce corresponding to that excess. And that we say that he should make it Terumah of the tithe for another place and did not say that he should make it Terumah/heave offering for another place, because we don’t give Terumah/heave offering other than from that which is close b, vut the Terumah of the tithe, we separate it from something not close by.
+מחצה חולין ומחצה תרומה – that he (i.e., Rabbi Yishmael) held that a person can make half of his pile Terumah/heave-offering, as it is written (Deuteronomy 18:4): “You shall also give him the first fruits [of your new grain and wine and oil, and the first shearing of your sheep],” it is enough for the first that it be like grain [and the first is Terumah/heave-offering] and the grain is the left-overs.
+עד שישייר שם חולין – we do not require oly that its left-overs be recognized, and the Halakha is according to Rabbi Tarfon and Rabbi Akiva.
+
+Mishnah 6
+
+הכלכלה – the basket that they measure in it to separate the tithes and the Terumah of the tithe, for we don’t separate them other than by measurement, and by number and by weight, as it is taught in the Mishnah (see Tractate Terumot, Chapter 1, Mishnah 7), and don’t increase to tithe by estimations, but the Great Terumah – we do not separate it other than from estimation, as it is taught in the Mishnah above (Tractate Terumot 1;7).
+משערין את הכלכלה – [the calculate] to know what they will bring in from the produce.
+בבכורות – at the time when the produce are in their ripening stage and are in their fullness and the basket includes less of them from what it holds of them at the end of the summer, when they begin to reduce in size and they are shriveled [and] thin (see Genesis 41:23).
+ובאמצע הקיץ – when they are ripened and are not shriveled, and the basket holds from the produce more than what it holds of them when they fully developed, but less than what hit holds of them at the end of the summer when they have become reduced in size. Therefore, we calculate at these three seasons/times.
+ובסייפות – produce that is at the end of the summer.
+המונה משובח – from the one who removes through estimation.
+והמודד משובח וכו' – and especially with tithes and the Terumah of the tithe, but not with the Great Terumah (i.e., that two percent which is given to the Kohen by Israelites), as we have explained.
+
+Mishnah 7
+
+תרומה עולה באחד ומאה – a Seah of heave-offering/Terumah that fell into one-hundred Seah of unconsecrated produce, which are, amidst everything one-and one-hundred, he takes one [Seah] from them and gives it to the Kohen, and the rest is unconsecrated produce as they were.
+במאה ועוד – if a Seah of heave-offering/Terumah fell into ninety-nine Seah of unconsecrated produce and a bit more than ninety nine, and this a bit more, has no measurement, for since there is one-hundred and another something, he takes one Seah and gives it to the Kohen, and the rest is unconsecrated produce as they were.
+קב למאה סאה שתות למדמע – if a Seah of Terumah/heave-offering fell into ninety-nine [parts] of unconsecrated produce and a Kab more, for the Kab is one-sixth of a Seah of Terumah in a proportion that makes the whole prohibited to non-priests, for a Seah is six Kabim, then he takes one Seah and the rest is unconsecrated produce as they were. But if there was unconsecrated produce less than ninety-nine [parts] and a Kab, the entire whole is forbidden to non-priests, and all of it should be sold to a Kohen at the value of Terumah outside of the value of a Seah of the Terumah that is in it. But the Halakha is according to Rabbi Eliezer that the Terumah is not offered with less than one hundred and one. For the Tanna/teacher of the Mishnah taught for us taught us anonymously according to him in several places. And everyone admits that the Terumah is not offered with one-hundred alone, and all the more so, with less than one-hundred [corresponding parts] as it is written (Numbers 18:29): “from every thing its best portion, the part thereof that is to be consecrated,” a thank that you donate from it [as Terumah], if it fell into it, you sanctify it, which is identical with one from one -hundred [parts], for from one-hundred Seah, you separate ten for First Tithe, and from those ten Seah for the Terumah of the tithe, and the All-Merciful stated that if that Seah returned to the ninety-nine, you sanctify them and everything becomes forbidden to non-priests, subject to the laws of Terumah.
+
+Mishnah 8
+
+תאנים שחורים מעלות ת הלבנות – a fig of heave-offering, black or white, that fell into one-hundred unconsecrated figs , half of them black and half of hem white, all of them combine to be voided, for if he had wanted, he would tread on them and mix them all together. But if a a black one fell, it neutralizes one from the black ones, and if a white one [fell], it neutralizes one of the white ones, and the remainder are unconsecrated produce as they were.
+עגולי דבלה – cakes of of figs that are pressed/stamped with a round mold in which figs are pressed, the large ones neutralize the small ones,, if there are fifty small cakes found there and twenty-five large cakes, and one of he large ones is like two of the small ones, and there fell into them a small cake of heave-offering/Terumah, they assist all of them to be nullified. And similarly, round ones neutralize the figs pressed in quadrangular molds, these round ones are pressed in a round mold, the quadrangular ones are figs pressed in the square shape, like a frame/mold that they make the square stamped ones.
+רבי אליעזר אוסר – if a black one fell, the black ones are forbidden, and id if what one fell, the white ones are forbidden, and similarly, large and small ones, and round and square ones, that which is similar to what fell are forbidden.
+בידו מה נפלה – black or white, they do not neutralize, because one is able to eat the others, and since they are permitted, they do not help to nullify. But if it is not known if black ones fell or white ones fell, that all of them are doubtfully forbidden, they neutralize each other, and he Halakha is according to Rabbi Akiva.
+
+Mishnah 9
+
+כיצד – it comes to explain the words of Rabbi Akiva.
+ובזו ר' אליעזר מחמיר – of that which we taught above (in Mishnah 8), but in what that he need to say further on (the next Mishnah), it is the opposite.
+
+Mishnah 10
+
+בדורס ליטרא קציעות – a Litra/pound of dry figs of heave-offering.
+על פי הכד – of heave-offering [in the mouth of a jar] and there are many jars.
+ואין ידוע – in which jar he stuffed in [the figs], and in each jar there are one-hundred Litra/pounds of unconsecrated produce (i.e., figs), even if there are aren’t here one hundred according to the law, Rabbi Eliezer permits it. But even though that it is known that the Litra in the mouth of the jar is of heave-offering, and is not mixed with the unconsecrated produce (i.e., figs), we view them as if they were separated from their place and the unconsecrated produce (i.e., figs) combined with the heave offering and are neutralized in one and one-hundred. But Rabbi Yehoshua holds that since they are not mixed/combined, the bottom/lower ones do not assist to nullify the upper ones, but rather, the rims at the bottom of the vessel are permitted, whereas the ones at the mouth are forbidden, until there will be there one-hundred according to the law and it will nullify the mouth of this jug with one-hundred mouths, and the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 11
+
+מגורה – a storehouse where they store the grain.
+וקפאה – he removed what was above, the Aramaic translation of (II Kings 6:6): “and he made the ax head float”: the iron floated.
+אם יש בקפוי תעלה באחד ומאה – The Jerusalem Talmud explains that this is what he said: if there is in the skimming with what is underneath it one-hundred and one [parts], it is neutralized, and Rabbi Eliezer, according to his reasoning, who said that he ones on the bottom neutralize the ones on the top, and it comes to tell us that even though he skimmed it, he revealed his intention that it had not become mixed with the bottom ones, nevertheless, the bottom ones assist to nullify.
+ורבי יהושע אומר לא תעלה – Rabbi Yehoshua, according to his reasoning who said about that the bottom ones do not assist to nullify.
+סאה תרומה וכו' – it is the conclusion of the words of Rabbi Yehoshua, and this is what he said: since it is not neutralized, how does he do it? יקפיאנה – he should remove what floats above and a bit around it until he knows that he removed everything, and all of the rest is unconsecrated produce.
+אם כן למה אמרו – our Mishnah disputes the words of Rabbi Yehoshua. If so, in which place did they say that heave-offering requires one and one hundred [parts], since there is repair through skimming. And they respond that when it is not known if the Seah had become mixed up in the storehouse after it fell on the lip of the storehouse, alternatively, from the outset, it was not known where it fell, and the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 12
+
+שתי קופות – in each one is fifty Seah [of unconsecrated produce].
+ואין ידוע לאיזו מהן נפלה – and both are forbidden from doubt, they assist each other tonullify, and if he wanted to neutralize a Seah from this one, he neutralizes, from that one, he neutralizes, half from this and half from that one, he neutralizes. And these two bins, even if they are in two homes, and it is not known from into which the Seah of heave-offering fell, they neutralize each other, because it is their manner to be vacated, and they are carried from place to place and sometimes are mixed with each other. But two storehouses are not carried; when they are in the same house, they neutralize each other, and if they are in two [houses], they don’t neutralize each other.
+ר"ש אומר אפילו הן שבתי עיירות – but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 13
+
+שנפלה אחת מהן – one bunch in a similar manner, and it is not recognized from between them, and that bunch was half unconsecrated produce and half heave-offering.
+שהיו שם מאה ושני חציים – with the half of heave-offering which is in it, and Rabbi Yosi teaches us that the the bunch which is half heave-offering becomes Terumah, but according to he percentage of Terumah that is in it, and we don’t say that the entire bunch becomes forbidden to non-priests, since it is Terumah that is mixed with unconsecrated produce.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+סאה תרומה טמאה שנפלה לפחות ממאה חולין – for impure heave-offering also is neutralized with one and one-hundred.
+ירקבו – for it is impossible for a Kohen to consume it because it is impure heave-offering. And surely as it is not taught in the Mishnah "ידלקו" /”that it should be burned,” tbecause we are concerned that perhaps that if he kindles them, they would come to a stumbling block/snare and that they would come to eat from it, because it is considered a mixture of heave-offering and unconsecrated produce (which is forbidden to non-priests), people would treat it lightly and they would not be careful about it all that much.
+אם טהורה היתה אותה סאה – and also the unconsecrated produce should be sold to the Kohanim at the [low] cost of the Terumah/heave-offering, for its worth is less, because there aren’t many who consume it, if it is defiled, it is not fit for eating.
+חוץ מדמי אותה סאה – for it is necessary to give it to the Kohen.
+ואם למעשר ראשון – pure [First Tithe] whose tithe had not been taken from it, the Terumah of the tithe that fell, he should request from the Levite that he should exchange them with unconsecrated produce, and the Levite should make them the Terumah of the tithe on his eatables forbidden pending the separation of sacred gifts..
+ואם למעשר שני והקדש טהורים נפלה – he should redeem them and consume the monetary worth of the tithe in Jerusalem, and that mixture of heave-offering and unconsecrated produce should be sold to the Kohanim at the monetary value of the heave-offering less the value of that Seah.
+ואם טמאים היו – the unconsecrated produce and the First Tithe into which pure heave-offering fell, for now, he is not able to produce Terumah of the tithe on another place, he separates upon it Terumah of the Tithe and sells them to Kohanim, and the Kohanim can eat them in small bits, in explanation, in a dry condition, like (Joshua 9:12 – not quoted correctly by Bartenura): “[This bread of ours….and see] how dry and crumbly it has become.”
+או קליות – just as that the ritually pure heave-offering was not made fit to receive Levitical uncleanness , and all food-stuffs that do not have liquid come upon them from the seven liquids (see Tractate Makhshirin, Chapter 6, Mishnah 4: dew, water, wine, oil, blood, milk, the honey of bees), it is not fitted to receive Levitical uncleanness.
+או ילושו במי פירות – as, for example, mulberry juice and pomegranates that are not made fit [to receive Levitical uncleanness].
+או יחלקום לעיסות – that he will give less than an egg’s bulk in each [little] lump of dough/started dough, and food-stuffs that are less than an egg’s size does not receive ritual impurities of eatables and it doesn’t defile ritual defilement of eatables, and if someone asks what is the difference from a Seah of ritually impure heave-offering that fell into ritually pure unconsecrated produce, that we state that it should rot, because it makes everything heave-offering and is considered like ritually impure and heave-offering that were mixed and would be forbidden to be eaten? But one can say that they are not similar, for above, this unconsecrated produce became like heave -offering, to be prohibited to foreigners (i.e., non-priests) on the strength of the ritually impure heave-offering, therefore, for Kohaim also, they are forbidden according to the law of ritually impure heave-offering/Terumah, but those unconsecrated produce of here, are not made into heave-offering, other than from the strength of pure heave-offering, therefore, they are permitted to Kohanim like ritually pure Terumah.
+
+Mishnah 2
+
+סאה תרומה טמאה שנפלה למאה חולין טהורים – and now the heave-offering is neutralized in one-and one hundred and everything is not made into a combination of heave-offering and unconsecrated produce that is prohibited to all non-priests. But the pure unconsecrated produce is not made fit to receive ritual impurity, nor does the ritually impure unconsecrated produce defile them.
+תרום ותשרף – just as if the pure heave-offering was neutralized and eaten, so too, that which is ritually impure should be separated as heave-offering and burned. And that being burned is similar to that rotting, for it is prohibited to benefit from it at the time when you burn it, for if you permitted it be able to derive benefit from it, you might come to eat it, for he holds that it is permitted through renunciation.
+תעלה ותאכל נקודים – as dry stuff, all of this as we have explained above (in Mishnah 1 of this chapter), and the Halakha is according to the Sages.
+
+Mishnah 3
+
+תעלה ותאכל – In this, Rabbi Eliezer agrees that even that Seah is eaten, because of that above of ritually impure heave-offering that fell, even though it was suspended in pure heave-offering, nevertheless, when he causes heave-offering to be collected and it returns to its first designation, but here, when the pure [heave-offering] fell, even though the heave offering was ritually impure, when he collects it, it returned to the designation fo ritually pure heave-offering as it was.
+
+Mishnah 4
+
+ב"ש אוסרים – who (i.e., the School of Shammai) holds that impure heave-offering that was mixed with pure [heave-offering] is not neutralized in one and one-hundred, as we explain the reason further on.
+לאחר שהודו – the School of Shammai to the words of the School of Hillel. Because the School of Hillel raised a difficulty to the School of Shammai: If evfen iturally pure heave-offering [which is punishable] by death [if eaten] by foreigners (i.e., non-Kohanim) is neutralized, impure [heave-offering which is a positive-commandment regarding a Kohen, is it not obvious? And the School of Shammai retracted to teach according to the words of the School of Hillel.
+תרום ותשרף – and the rest is permitted.
+אבדה במעוטה – since it is all heave-offering, and there isn’t an injustice to the tribe [of Levi] even to elevate it [as a heave-offering] is unnecessary. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+כתרומה ודאי – Rabbi Eliezer, according to his reasoning who said that I state that a Seah that fell is a Seah that was neutralized.
+אינה מדמע אלא לפי חשבון – and the Seah that he lifted up, only has one part from one-hundred of heave-offering, and the rest is unconsecrated produce.
+
+Mishnah 6
+
+אין המדומע מדמע אלא לפי חשבון – because what that is Terumah/heave-offering in this Seah of mixed heave offering and unconsecrated produce we require one-hundred of the unconsecrated produce, but we don’t require one-hundred Seah corresponding all of that Seah of mixed heave-offering and unconsecrated produce , which is not considered completely Terumah/heave-offering to prohibit secondary unconsecrated produce.
+ואין המחומץ מחמץ אלא לפי חשבון – started dough of unconsecrated produce that had leavened in leaven of heave-offering, it is all forbidden to foreigners (i.e., non-Kohanim) and if there fell from that started dough into another piece of stared dough of heave-offering and became leavened, it is not forbidden other than according to the calculation [of the quantity of true heave-offering contained in the mixture] of the measure of leave of Terumah that is mixed in it, and does not forbid another piece unless there fell from the first a measure so large that there is in the leaven of Terumah that is combined in it in order to leave the later piece without combination of the unconsecrated produce that is combined with heave-offering.
+ואין מים שאובים פוסלים את המקוה אלא לפי חשבון – A Mikveh/ritual bath that has in it twenty-one Seah of rain water, we will fill/draw on its shoulder nineteen [additional] Seah and let it run through a conducting channel/gutter into the Mikveh (see Tractate Temurah 12b) and they are pure, and even though three Seah of drawn waters disqualify a Mikveh, the drawn waters are kosher when it is through a conducting channel it was there that most of the measure of the Mikveh, which is twenty-one Seah of rain water, according to the calculation, for the drawn waters do not disqualify the Mikveh when they are going through a conducting channel unless there are twenty [Seah] of drawn water, for isn’t there the majority of the measure of the Mikveh from rain waters. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+הגביהה – according to the law of heave-offering that is neutralized in one-and one-hundred.
+הרי זו מותרת – and one needs to lift it up [out of the mixture].
+עד שתרבה תרומה על החולין – that is, until there would fall there fifty-one [parts] of heave-offering/Terumah, but half by half is permitted.
+
+Mishnah 8
+
+עד שנפלה אחרת – another Seah of heave-offering/Terumah.
+הרי זו אסורה – that it is like they fell at one time.
+ור' שמעון מתיר – and it was known known to about first falling until it fell a second time, Rabbi Shimon admits that it is like the case when they fell at the same time. But he disputes where it was known to him in the meantime and he did not have the opportunity to lift it up until another fell, Rabbi Shimon holds that since he was about to lift it up is like something that has been lifted up, and he goes according to his reasoning , that he holds in general (Tractate Pesahim 13b; Tractate Bava Kamma 76b): He who is about to be sprinkled is considered as if it was sprinkled, but the Sages state that now, hoever, it was not lifted, and the Halakha is according to the Sages.
+
+Mishnah 9
+
+וטחנן – all of it [was grounded] at one time.
+ופתחו – and we don’t say that unconsecrated produced lessened but not the heave-offering, and there isn’t one-and one-hundred [parts neutralizing it] and it is forbidden.
+ואם ידוע שהחטים של חוליין יפות משל תרומה מותר -, and those of the unconsecrated produce increased [in amount] but those of heave-offering did not increase, and there is here one-and one-hundred, but even though that initially they were forbidden, they returned and became increased through grinding, and even ab initio, he is able to grind it in order to permit them.
+ואם מזיד אסור – the Rabbis fined him because he nullified a prohibition ab initio, and the same law applies to all of the prohibitions in the Torah that were nullified willfully that are prohibited.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+האוכל תרומה שוגג משלם קרן וחומש – as it is written (Leviticus 22:14): “but if a man eats a sacred donation unwittingly, he shall pay the priest for the sacred donation, adding one-fifth of its value.” And the one-fifth is one quarter of what he ate, as for example, if he ate heave-offering that was worth a Denar, he pays a Deinar and one-quarter, which are amidst all, five-fourths Denar, it is found that the principle with its fifth is five, and all the added-fifths mentioned in the Torah are such.
+אחד השותה – [who drinks] wine.
+ואחד הסך – [who anoints] with oil. For drinking is included within eating, as it is written (Deuteronomy 14:26): “[and spend the money on anything you want -] cattle, sheep, wine, or any other intoxicant,” and it is written afterwards (ibid.,) “and you shall feast there.” And anointing is like drinking, as it is written (Psalms 109:18): “May it enter his body like water, his bones like oil.”
+וחומש חומשה – for if he ate heave-offering and paid the principal and added-fifth, and went back and ate the payment of the fifth, he adds a fifth on that same fifth.
+אינו משלם תרומה – for the heave-offering is for the Kohen, and the payments of what he ate are an obligation upon hi, and he is not able to pays his obligation from another place.
+אלא חולין מתקונים – tha they separated from them heave-offerings and tithes, for the All-Merciful stated (Leviticus 22:14): “He shall pay the priest for the sacred donation,” that things which is appropriate to me holy. And the added fifth also needs to come from designated unconsecrated produce , as it is written (Leviticus 22:14): “adding one-fifth of its value,” teaching that its added fifth is like it.
+והן נעשין תרומה – those designated unconsecrated produce.
+והתשלומין תרומה – if he went back and inadvertently ate that unconsecrated produce that had been paid, what he goes back and pays in their place, they also become heave-offering.
+אינו מוחל – for since the decree of the Biblical verse is that he is liable to pay the appropriate thing to become holy and is not able to exempt himself with money, the matter is not dependent upon the owners.
+
+Mishnah 2
+
+בת ישראל – [the daughter of an Israelite] who separated heave-offering, but did not give it to the Kohen and inadvertently ate it [herself].
+ואח"כ נשאת לכהן – and behold she is worthy to consume heave-offering/Terumah for the wife of a Kohen eats heave-offering/Terumah.
+משלמת קרן וחומש לעצמה – behold if that selfsame heave-offering that she ate now in its natural form, she would not be liable to give to a Kohen for she has become a Kohenet through her marriage. Therefore, now, the payments are hers.
+משלמת קרן לבעלים – according to the law of steal from one’s colleague, but the added fifth is detained for herself.
+
+Mishnah 3
+
+הוא משלם את הקרן – he value of the heave-offering, according to the law of theft for he has become a thief regarding it.
+והן משלמין את החומש – the transgression of their eating inadvertently, but they do not pay the added firth, but rather eat and drink and anoint himself , but the person who damages the heave-offering does not pay the added fifth, as it is written (Leviticus 22:14): “But if a man eats of a sacred donation unwittingly, [he shall pay the priest for the sacred donation, adding one-fifth of its value], excluding the one who causes damage.
+הן משלמין קרן וחומש – properly designated unconsecrated produce, and they should make it Terumah, and he pays them the value of the unconsecrated produce that he would have had to feed them. But there is a difference between them, for the person who feeds does not pay anything ought the value of the heave-offering, but according to the Rabbis, he pays the value of the unconsecrated produce.
+
+Mishnah 4
+
+דמי תרומה – for its value is not expensive like unconsecrated produce.
+וחומש מן החולין – and they are made heave-offering, like the law of all who eat heave-offering inadvertently.
+וקרן דמי תרומה – because of the double [fine] to the thief.
+תרומת הקדש – that the Kohen dedicated for Temple repair.
+שני חומשים – one because he at heave-offering, and one because he benefited from that which was dedicated to the Temple, but there is no double payment for dedication to the Temple, as it is written (Exodus 22:8): “he whom God declares guilty shall pay double to the other,” but not to the Temple.
+
+Mishnah 5
+
+מן הלקט ומן השכחה ומן הפאה – because they do not have in them the obligation [to pay] heave-offering/Terumah and tithes, therefore, they are not within the general thing that is appropriate to become holy, and they are not similar to designated unconsecrated produce for these were appropriate to being holy prior to being designated/fixed, but gleanings and that which was forgotten and the corner [of the field] did not appear to be holy.
+ומן ההפקר – for after he took possession of it.
+ולא ממעשר ראשון שנטלה תרומתו – for even though that now, they are like designated/fixed unconsecrated produce, since it precedes taking its heave-offering it was not appropriate, it is also not not appropriate.
+שאין הקדש פודה הקדש – and these are important like that something dedicated to the Temple prior to their being redeemed, and a person cannot exempt himself with the money belonging to “On High.” And Rabbi Meir holds that Second Tithe is the money of “On High,” and since it is prior to their being redeemed they were not appropriate, further, it is not appropriate after they are redeemed.
+וחכמים מתירין באלו – with Second Tithe and that dedicated to the Temple which was redeemed. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+שישלם מן היפה על הרע – as for example, that he ate dried figs, and according to the measure that he consumed dried figs, he should pay dates, and not according to the value, for since that he consumed a Zuz’s worth, that he pays back a Zuz – what difference does it make to him if he should pay from greater choice for less choice. And here are those who state that even according to the value, we are able to say that if he ate something that purchasers don’t jump to buy, he should pay with something that purchasers jump to buy. and are not worthy for eating, but another species he is not able [to pay]; he must wait until the aftermath of the Sabbatical year and pay from cucumbers from the aftermath of the Seventh Year, but from the Seventh Year [itself] are forbidden to pay his liability, for that is similar to doing business [which is prohibited on the Sabbatical year].
+לפיכך – he cannot pay from another species; if he ate cucumbers of heave-offering of the eve of the Sabbatical year, and there are no cucumbers of that year found any longer, for they have become hard,
+
+Chapter 7
+
+
+
+Mishnah 1
+
+האוכל תרומה מזיד – without warning, for whereas if they warned him, he is flogged and does not pay. But even thought that without warning, he is liable for death at the hands of heaven, he is not exempted from payment/indemnity.
+ואינו משלם את החומש – for the Torah did not obligate the added fifth, other than for one who consumes heave-offering inadvertently.
+התשלומין חולין – for payment of someone who acted inadvertently alone, the All-Merciful calls him “holy,” as it is written (Leviticus 22:14): “[but if a man eats of a sacred donation unwittingly,] he shall pay the priest for the sacred donation, [adding one-fifth of its value],” but payment of someone who acts willfully is unconsecrated produce, for since they are unconsecrated, if the Kohen wants to refuse, he can refuse, what is not the case with payment of a person who acts inadvertently, that if he wants to refuse it, he cannot refuse it because they are holy.
+
+Mishnah 2
+
+בת כהן שנשאת לישראל – and she is forbidden to consume heave-offering.
+משלמת את הקרן – according to the law of someone who steals from his neighbor, but not the added fifth, for she is the daughter of a Kohen, as it is written (Leviticus 22:10): “No lay person shall eat of the sacred donations,” excluding this one who is not a foreigner (for after all, she is the daughter of a Kohen), and it is possible for her that she will return to the house of her father like in her youth (i.e., if she is divorced by her husband, for example) and she would be permitted to eat heave-offering.
+ומיתתה בשריפה – if she ran about as a prostitute underneath her Israelite husband, as it is written (Leviticus 21:9): “When the daughter of a priest defiles herself through harlotry, [it is her father whom she defiles; she shall be put to the fire],” as long as she is the daughter of a Kohen, it doesn’t matter whether the wife of a Kohen nor the wife of an Israelite, she is [put to death] through burning by fire.
+נשאת לאחד מכל הפסולים – as, for example, one unfit for the priesthood on account of his father’s illegitimate connection/חלל, a descendant of the Gibeonites/נתין and an illegitimate child/ממזר, pays the principle and an added fifth, for she became degraded/desecrated through his sexual union [with her] and she is not worthy any longer to consume heave-offering, and behold, she is like a foreign woman.
+ומיתתה בחנק – as it is written (Leviicus 21:9): “When the daughter of a priest defiles herself though harlotry.” Whomever is worthy of returning to her father’s house, if it were not for this prostitution, she [would be punished] by fire/burning, excluding if she had sexual intercourse with someone who is unfit for her where she is not worthy to return to her father’s house, for this is not [punishable] through burning.
+וחכמים אומרים כוכ' – for she is not a “foreign woman” until she is a foreigner from her beginning until her hend, and this since she has already eaten heave-offering, she does not pay the added firth.
+ומיתתה בשריפה – “when the daughter of a priest” (Leviticus 21:9) is written, anyway. And he Halakha is according to the Sages.
+
+Mishnah 3
+
+המאכיל את בניו הקטנים – for these [minor-age children] are not liable, and his slaves, even if they are adults.
+ותרומה חוץ לארץ – even though it is subject to the laws of heave-offering/Terumah, we don’t add the added-fifth [payment] to it.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+לתך על תרומה נפלה – and that of heave-offering is permitted, and specifically, with two bins, one of unconsecrated produce and one of heave-offering. We suspend heave-offering into heave-offering that fell that has a permission for two bins. But if one of them is unconsecrated produce and one of them are eatables forbidden pending the separation of sacred gifts/טבל, or First Tithe and similar kinds of things, we do not suspend that the heave-offering fell into eatables forbidden pending the separation of sacred gifts in order to permit the unconsecrated produce, for after that the eatables forbidden pending the separation of sacred gifts became totally prohibited to non-priests, and for why do you see it appropriate to prohibit this bin more than that one? And similarly, with ritually impure or ritually pure, we suspend with ritually impure or with something completely forbidden to non-Kohanim and that which is not completely forbidden to non-Kohanim we suspend with that which is completely forbidden to non-Kohanim? The general principle of the matter is that wherever that one is not spoiled/ruined, we suspend it.
+אבל אחת מהן פטור – for perhaps he ate from unconsecrated produce.
+וחייבת בחלה – for it is doubtful unconsecrated produce.
+ורבי יוסי פוטר – for since he did not know it would be like something forbidden to non-Kohanim (i.e., the that which is Terumah mixed with unconsecrated produce) , which is exempt from Hallah. And the Halakha is according to Rabbi Yosi in all three segments of our Mishnah.
+אכל – another person ate from the second [bin], he is exempt.
+כקטנה שבשניהם – to be lenient.
+
+Mishnah 6
+
+אינה מדמעת – for perhaps it is identical with that of unconsecrated produce.
+
+Mishnah 7
+
+זרע אחת מהן פטור – he who sows heave-offering/Terumah inadvertently, must turn over the ground, and if he did not overturn it, the large ones are Terumah/heave-offering, but here he is exempt because they are like unconsecrated produce.
+בדבר שזרעו כלה (the seed does not disintegrate) – as, for example, wheat and barley; it is permitted to foreigners (i.e., non-Kohanim) for this is not definitely heave offering, but we consider it like the growth [of produce entirely forbidden to foreigners] as is taught in the Mishnah in chapter nine (see Tractate Terumot, Chapter 9, Mishnayot 5-6) that they are unconsecrated produce.
+כדבר שאין זרעו כלה – as, for example, garlic and onions which are forbidden, even though we consider it as something completely forbidden to non-priests, and not like Terumah, for in a case where the seed does not disintegrate, we must be more stringent.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+האשה – the daughter of an Israelite married to a Kohen.
+מת רבך – and he was inherited by the son of his daughter from an Israelite or his daughter was married to an Israelite.
+שהוא בן גרושה או בן חלוצה – and he is unfit/disqualified from eating Terumah/heave-offering.
+רבי אליעזר מחייב קרן וחומש – in all of them.
+ורבי יהושע פוטר – In the Gemara (Tractate Pesahim 72b; Tractate Yevamot 34a), it maintains it especially with eating leavened heave-offering on the Eve of Passover, because his time (for doing the thing) is pressed (and cannot be postponed) and the hour is pressed as he stands to remove the leavening from the Terumah/heave-offering. And the Halakha is according to Rabbi Yehoshua.
+ורבי יהושע מכשיר – as it is written (Deuteronomy 33:11): “Bless, O Lord, his substance, and favor his undertakings,” even one unfit for the priesthood on account of his father’s illegitimate connection, that he favor his undertakings.
+נודע שהוא בעל מום עבודתו פסולה – even according to Rabbi Yehoshua, as it is written (Numbers 25:12 – and not chapter 28, as indicated in the printed text): “My pact of friendship/peace,” when he is complete and when he is lacking/defective. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 2
+
+וכולם – a slave and a woman who ate from the beginning with permission, it is in this that Rabbi Eliezer states that they should swallow it. But the son of a woman divorcee or the son of a woman who performed the ceremony of removing her deceased husband’s brother’s shoe, that forever did not eat with permission, Rabbi Eliezer admits that he should spit it out, something that he was disqualified, or the heave-offering was disqualified prior to his placing it in his mouth, as Rabbi Eliezer admits that he should spit it out.
+אם שטעם טעם פשפש – an unclean reptile, for when they crush it, his breath is most repulsive, and it is found in the walls and in the beds and we call it B’KEE in Arabic and in the foreign language, TZIMITZA, and the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 3
+
+היה אוכל באשכול – he detached a cluster from the vine that is in the garden and he would eat while walking until he entered the courtyard, for the courtyard establishes [its liability] for tithing, and even an incidental meal is forbidden until he separates heave-offering and tithes.
+ר' אליעזר אומר יגמור – not that he should eat in the courtyard, but rather, he should leave outside the courtyard and complete eating the cluster in the garden.
+לא יגמור – and even in the garden, until he tithes.
+חשיכה לילי שבת – and he was eating an incidental meal, for Shabbat establishes [liability for] tithing and even an incidental meal is prohibited.
+יגמור – on Saturday night, but on Shabbat itself, he admits that it is prohibited.
+לא יגמור – even on Saturday night, until he tithes, and the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 4
+
+ישפך – and there isn’t here because of the destruction of heave-offering because it is forbidden to drink of it, lest a snake drank from it.
+ושארכל המשקים מותרים – because a snake does not drink from them, but that the honey and brine and pickle (containing fish-hash and sometimes wine) and pounded garlic, all of these are mentioned in the Gemara (Tractate Hullin 49b) for prohibition, for the snake drinks from them.
+כמה ישתה – how much should stand uncovered.
+הרחש – the snake, and because it walks on its belly, it is called רחש/a creeping thing/reptile, for it does not appear like walking but rather, like moving/vibrating and shaking.
+ממקום קרוב – the explained it (Tractate Hullin 10b), in order that it can go out from underneath the ear of he utensil, and it will drink and return to its hole.
+
+Mishnah 5
+
+שיעור המים – that it would be forbidden because of being uncovered.
+כדי שתאבד בהןמרה – if here was such a great deal that the poison of the snake would deteriorate [its venom] and would be lost in them, there would be nothing of being uncovered, and they would know how much poison a snake it puts in at one time.
+מרה – the poison that the snake puts in is called מרה/bitterness.
+בכלים כל שהן – even if they are many, whatever the amount as they are, there is in them on account of be uncovered, when the water is in the utensils.
+ובקרקעות עד מ' סאה – there is in them because of being uncovered, more than this, there is none because of uncovering, for the poison is abolished in them. But the Halakha is not according to Rabbi Yosi. But a spring that draws out even a bit, there is nothing in it of uncovering. And uncovered kwaters when they are prohibited to drink them, thusly there are forbidden to give to his cattle to drink and to wash in them his face, hands and feet, and to knead the plaster, and to use them in any manner of usage.
+
+Mishnah 6
+
+נקורי תאנים – a fig in which appears in it a biting, it is prohibited, perhaps the snake bit it and put in it poison.
+אפילו הן ככר – meaning to say that they are very large and the bite is from one side, he should not say that he eats from one side and I [eat] from the other side.
+כל שיש בו ליחה – the poison combines with the moisture, and permeates through everything, ut in a dry thing, he cuts the bitten part and eats the rest.
+ונשוכת נחש – a beast/cattle that was bitten by a snake and he slaughtered it (i.e., the cattle), it is forbidden, because the poison permeates in the entire body.
+
+Mishnah 7
+
+משמרת של יין – even though the lower uensil is covered with a strainer, there is in it because of uncovering, for the poison passes along the path of the strainer and goes into the lower utensil.
+רבי נחמיה מתיר – because the poison floats and does not pass, but the Halakha is not according to Rabbi Nehemiah.
+
+Mishnah 8
+
+ספק טומאה – as, for example, two jugs in the private domain, and a reptile touched one of them, and it is not known to which of them, and both of them are suspended.
+במקום התורפה – a place that is ownerless and it stands to suffer loss there.
+יניחנה במקום המוצנע – for he is still careful on its being guarded, as it is written (Numbers 18:8): “[I hereby give you] charge of all My gifts, [all the sacred donations of the Israelites],” with two heave-offerings the Biblical verse speaks – one is pure heave-offering and the other is suspended Terumah and both of them require guarding.
+ר' יהושע אומר וכו' – for he holds that the word "תרומתי" – is written without the [letter] “Vav”, and there is the traditional Scriptural text (i.e., letters without vowels) is authoritative in Biblical interpretation.
+אל יחדש בה דבר – and there is no need to guard it, and it is even prohibited to cause the riual defilement, and he Halakha is according to Rabban Gamaliel.
+
+Mishnah 9
+
+בגת העליונה – place where they store it away.
+והתחתונה – a pit on the inside of the vat where the wine goes into it.
+טמאה – it has ritually impure unconsecrated produce, and it is appropriate for it during the days of its ritual defilement, or for someone who does not consume unconsecrated produce in ritual purity, and if the heave-offering/Terumah falls into it, he should have something impure that is forbidden to all non-priests, but even to Kohanim, it is not appropriate.
+ואם יכולים להציל ממנה רביעית – if he able to search around behind the utensils and to save from it a fourth [of a LOG; a LOG= six eggs) in ritual purity prior to its all descending and becoming defiled.
+יציל – he should go around behind he utensils and save it, and even though it is within , he should go round behind the utensils that it would descend from the heave-offering to the unconsecraed produce that is in the lower [vats] and he will lose the heave-offering, he should no defile the heave offering with hands to save the heave-offering, since he is able to save from it one-quarter of a LOG in ritual purity which is an important thing.
+ואם לאו – that he should not find a totally pure utensil, and eventually, all of it goes o riual impurity, and in this they dispute, for Rabbi Yehoshua holds that he should defile it by hand, to save the heave-offering as it is taught at the end [of this chapter, Mishnah 11) “but as regards both of these cases (Mishnayot 9-10), Rabbi Yehoshua stated, etc. But Rabbi Eliezer holds that even though that ultimately, it would all go to become unclean, he should not make it unclean by hand to save the Hullin, but the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 10
+
+וכן חבית של שמן – [a jug of] pure [oil] that spilled, and everything goes to loss, they dispute as what is above (in Mishnah 9), and thus they teach regarding oil that spilled, and they did not take it like regarding wine, because a barrel of oil [that broke] in the upper vat, but in the bottom is unconsecrated ritually impure produce, Rabbi Eliezer and Rabbi Yehoshua agree that if he is able to save from it one-fourth [of a LOG] in ritual purity, he should save it, and if not, let it descend, and he should not defile it by hand, because the oil is appropriate to kindle and they did not trouble to lose a little bit. And with wine, also, they did not dispute, other than specifically when the lower [vat] has less than one-hundred [parts] of unconsecrated produce, for the entire unconsecrated produce becomes forbidden even for non-priests, and there is loss, but if there is one-hundred [parts] of unconsecrated produce, everyone admits, do not defile it by hand because there is no loss.
+
+Mishnah 11
+
+ועל זו ועל זו – on that which a doubt of ritual impurity resulted, and on this that is getting lost, Rabbi Yehoshua stated he is not warned on their ritual defilement, and that which is is warned about, lest it become defiled, how so? He was passing [from place to place with loaves of heave-offering in his hand when a heathen approaches him who says to him – give him one of them so that he can defile it and if not he would defile all of them], Rabbi Yehoshua stated, he should leave one of them on the rock in order that he doesn’t cause ritual defilement to the others. Ans even that one, he should leave on the rock and not give it to him in his hand, so that he would not defile the hands. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 12
+
+תנו לנו אחת מכם – they want to come upon her with force.
+יטמאו כולן – they do not set aside the regard due to one human life for the sake of saving another human life, and in this, Rabbi Eliezer and Rabbi Yehoshua agree.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+הזורע תרומה שוגג יופך - he ploughs and turns it over, in order that will not grow, and there is nothing in this.
+ומזיד יקיים – since it was called by the designation of Terumah/heave-offering on the field, it would appear like losing the heave-offering.
+ואם הביאה שליש אפילו שוגג יקיים – because it is prohibited to destroy the Terumah/heave-offering.
+ובפשתן מזיד יופך – and even if it brought forth one-third, in order that the chips will not benefit, and he will think that the seed alone is what is Terumah/heave-offering and is prohibited. But the essence of the flax is because of the chips and not because of the seed.
+
+Mishnah 2
+
+בדמי תרומה – that the growth of heave-offering is forbidden to foreigners (i.e., non-Kohanim).
+לא ילקטו אלא עניי כהנים – for we suspect that when they glean it they will cast it into their mouths.
+אם כן לא ילקטו אלא טהורים – because a ritually impure Kohen is prohibited with [consuming] Terumah/heave offering. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 3
+
+וחייבת במעשרות – First Tithe and Second [Tithe], and the same law applies with heave-offering/Terumah.
+ובמעשר עני – if it is the third year or the sixth year of the Shmittah (the seven year agricultural cycle), when the Poor Man’s Tithe is practiced on them.
+החובט – growth of these heave-offerings with a staffs, behold this is praiseworthy , in order that he won’t need to muzzle the cattle that threshes it, for it is prohibited to allow her to eat with heave-offering if she is not the cow of a Kohen.
+כפיפות – baskets.
+מאותו המין – of unconsecrated produce, if it is wheat, wheat, and if it barley, barley.
+נמצא לא זומם – meaning to say, he does not muzzle (by complying with the Torah law in Deuteronomy 25:4) and place a muzzle in its mouth, for behold it eats from the same species.
+ולא מאכילה תרומה – in the basket, it is of unconsecrated produce that is supending by its neck that she consumes.
+
+Mishnah 4
+
+גדולי תרומה תרומה – from the Rabbis the Rabbis made an ordinance because of ritually impure heave-offering in the hand of a Kohen, just as that it should not be delayed/tarried with him until the time of sowing in order to sow it, and it comes to a stumbling block/snare, and because of this, they decreed that growth of heave-offering is like heave offering.
+וגדולי גדולין חולין – he did not go back and sow that growth, its growth would be unconsecrated produce.
+הטבל – its growth is unconsecrated produce because the majority of it is unconsecrated produce.
+ומעשר ראשון – also because its majority is unconsecrated produce.
+וספיחי שביעית – because they are not found and are not practiced in every year.
+ותרומת חוץ לארץ – also because it is not found.
+המדומע – that its majority is unconsecrated produce.
+ובכורים – that are not found [that are] practiced other than with the seven species (i.e., wheat, barley, pomegranate, [grape] vines, figs, olives and date honey – see Deuteronomy 8:8).
+גדולי הקדש ומעשר שני חולין – that if he sowed from them one Seah and added several Seah, it is unconsecrated produce. Even with something where its seed does not disintegrate..
+ופודה אותם בזמן זרעם – he redeems all the storehouse with the value of that Seah.
+
+Mishnah 5
+
+מאה לגנה של תרומה – a field that was sown with garden beds and there are one hundred garden beds of heave offering and one of unconsecrated produce and it is not known which of these is of unconsecrated produce.
+כולן מותרים – it is a leniency that they (i.e., the Rabbis) made with regard to the growth of heave-offering that one garden bed of unconsecrated produce is permits many garden beds with something where its seed has disintegrated.
+אבל בדבר שאין זרעו כלה – one [garden-bed] of heave-offering prohibits one-hundred of unconsecrated produce, because the land does not neutralize with one and one-hundred.
+
+Mishnah 6
+
+הטבל גדוליו מותרים – with an incidental meal, when he ate [he needs to say, like the rest] of the eatables forbidden to be consumed pending the separation of sacred gifts, that their work was not completed.
+בדבר שזרעו כלה – now the Tanna/teacher explains this matter that is taught in the Mishnah above (Mishnah 8), that eatables forbidden to be consumed pending the separation of sacred gifts, its growths are unconsecrated produce and they would not be so other than with something where its seed disintegrated.
+אבל בדבר שאין זרעו כלה – meaning to say the garlic is considered that its seed disintegrates like the barley, and it (i.e., the Mishnah) took “barley” because there is nothing in the grains where its seed disintegrates and is lost quickly like barley. Another explanation: the garlic which is large like barley, its seed does not disintegrate, but less than the equivalent of a barley seed, its seed disintegrates. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+המנכש – tears out bad grasses that grow amindst the grain and the vegetables.
+בחסיות – such as garlic and LOF (plants similar to colccasia, with edible leaves and root, and hearing beans – classified with onions and garlic) and onions and leek-green plants, all of these are called חסיות/leeks.
+אע"פ שפרירותיו – of the idolater are eatables forbidden to be eaten pending the separation of sacred gifts, for this Tanna holds that there is no acquisition for an idolater in the Land of Israel to release him from the obligation for tithing, and the growth of eatables forbidden to be eaten pending the separation of sacred gifts is eatables forbidden to be consumed pending the separation of sacred gifts like something where the seed does not disintegrate, nevertheless, he eats from them an incidental meal.
+שתילי תרומה – as, for example, saplings of cabbage and a species of beets. שנטמאו ושתלו טהרו מלטמא – and since they were attached/fastened to the ground, they became neutralized from he law of food. And if you should say that since the essence of the decree that the growth of heave-offering is like heave-offering, it is not other than because ritually impure heave-offering is in the hand of the Kohen, perhaps he will tarry near it and will become a stumbling block regarding him. Yet, since he purified it, he tarries with it. And one can say that heave-offering that is sold at a greatly cheapened price because it is not appropriate other than for ritually pure Kohanim and if it is defiled, it requires burning. Therefore, even if they would give heave-offering to a Kohen in order to sow it, he would [you must say “lose”] from abolishing his field. But if they were the growths of unconsecrated produce, he would detain the ritually impure heave-offering in order to sow it.
+ואסורים לאכול – it is a mere preference.
+עד שיגום האוכל – cut all that is appropriate for eating, and what will grow afterwards will be permitted.
+עד שיגום וישנה – he will cutg what that grew also a second time, and and what that would grow from the second time onwards will be permitted. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+בטל שנתנו לתוך עדשים – [of unconsecrated produce] and the same law applies [regarding] an onion of heave-offering that was placed within lentils [there is an error of the copier here, and as one needs to say: ‘onion that was placed in the midst of lentils,” with an onion of heave-offering that was placed within lentils [[of unconsecrated produce]], and the same law applies to onion of unconsecrated produce that was placed into lentils of unconsecrated produce, and we are speaking as for example, that he placed it in the lentils after it became ripe and its water had gone out from it, for then, the onion when it is whole discharges on the lentils but does not absorb from them. But if the onion had been ripened with the lentils, it is obvious, that it gives and absorbs taste, even when it is whole.
+בנותן טעם – that the Kohen tastes them, that it is permitted in unconsecrated produce and in Terumah/heave offering, if it has the taste of heave-offering, everything is prohibited to foreigners (i.e., non-Kohanim), and if not, it is all unconsecrated produce as it was.
+ושאר כל תבשיל – as, for example, garlic and purret (i.e., leek with a head), in a similar manner.
+מתיר בצחנה – if he placed onion of heave offering in a small fish preserved in brine, which are small fish that are pickled in brine, he takes the onion and the small fish preserved in brine it is permitted, as long as the onion will be whole and it is not dissolved and is not combined with the small fish preserved in brine, for the onion that is placed in side it rather than to transfer the froth of the fish and not in order to give it a taste. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+תפוח – of heave-offering was chopped and placed when it is chopped and pounded into the started dough and it becomes leavened for since unconsecrated produce because of the heave-offering, that the dough was leavened is forbidden to foreigners (i.e., non-Kohanim).
+אע"פ שהבאישו – because of the barley of heave-offering, its waters are permitted.
+
+Mishnah 3
+
+הרודה – removal of the bread/pita from the oven is called רדייה /detaching/taking bread out of the oven.
+ונתנה ע"פ חבית של יין של תרומה – that now, the bead/pita absorbs and imbibes from the scent/smell of the wine.
+ר"מ אוסר – that he holds that the scent/smell is a thing/affair.
+ורבי יהודה מתיר – for he holds that the scent/smell is not a thing/matter.
+מפני שהשעורים שובות – draw from the moistness of the wine of heave-offering, and the Halakha is according to Rabbi Yosi.
+
+Mishnah 4
+
+אלא ריח כמון – that exactly the smell of (spices) [cumin] enters into the pita/bread, and the scent/smell is not a matter, whether with heave-offering/Terumah or with all of the prohibitions tht are in the Torah. And if it is because the oven was heated with heae-offering, its prohibition is ot a prohibition of deriving benefit.
+
+Mishnah 5
+
+תלתן – In Arabic, CHOLBA, and in the foreign language, FENGREEG”U
+אבל לא בעץ – even though that the taste of its stalk/tree and its fruit are equivalent, the tree does not combine with the fruit to prohibit the wine of unconsecrated produce, because the tree/stalk is not holy in heave-offering. But, [regarding] the Seventh Year and diverse seeds and that which is dedicated to the Temple, even the tree/stalk is prohibitd, for the stalk of fenugreek in wine provides a flavor to improve it.
+
+Mishnah 6
+
+ידלקו – for even the tree/stalk is forbidden, and the mixed seats/diverse kinds of the vineyard require burning as it is written (Deuteronomy 22:9): “else the crop-from the seed [you have sown]- and the yield of the vineyard,” lest it become burned with fire (i.e., lest it become sacred -forbidden property – lest a fire must be lighted – (for burning it – Jerusalem Talmud, Pesahim 28c).
+ומחשב כמה זרע יש בהן – for heave-offering/Terumah is taken with thought/care, and with estimating the quantity.
+וא"צ להפריש את העץ – and even though the taste of the stalk/tree and its fruit are equivalent
+ואם הפריש – prior to crushing, he is not able to crush and to separate them from the seed, and that the stalk/tree would remain to himself, for since he designated upon it the title of “Terumah/heave-offering,” he must give it to the Kohen.
+
+Mishnah 7
+
+שכבשן עם זיתי תרומה – it is the manner for olives to pickle them in water and in salt, and when the unconsecrated olives are crushed, that is, squeezed open, or chopped, they absorb from the unconsecrated olives, even if the heave-offering of olives are pure, for even if he pickled them in water, olives of heave-offering/Terumah are forbidden.
+אבל שלימי חולין – when unconsecrated olives ae full, even if they are pickled with olives [of heave-offering] that are crushed, hey do not absorb from them.
+
+Mishnah 8
+
+גרב – arched, pouched vessel/wine jug.
+כל גרב שהוא מחזיק סאתים – if impure fish was pickled with many pure fish inside the jug/vessel, and the vessel holds two Seah, and there is from the brine of the impure fish at a weigh of ten Zuzim of Judea, which are five Selaim of the Galilee, and all the rest is the brine of pure fish, that is found the brine of impure fish one in nine hundred and sixty [parts] of pure fish, it is prohibited. But, if the brine of the impure fish was less than this, it is permitted.
+רבי יהודה אומר רביעית לסאתים – when there would be one-quarter of a LOG of impure brine within the two Seah of pure brine, everything is forbidden; less than this, it is permitted. And this measure is close to two-hundred, and even though that Rabbi Yehuda holds that it is must be something of the same species but it doesn’t voided/neutralized, for brine is different, for it is mere moisture, and its prohibition is none other than Rabbinic, therefore, Rabi Yehuda states that it is annulled in near to two-hundred.
+ורבי יוסי אומר – that it is annulled in sixteen. And the law is that brine is annulled in more than one-thousand, and if there is more than one-thousand from a pure fish and one from an impure fish, it is all permissible,and if not, everything is forbidden.
+
+Mishnah 9
+
+לא פסלו את צירן – that they were lenient with the brine of impure locusts that it does not prohibit, because they lack blood and it not anything other than mere moistness.
+שהוא טהור – needless to say that it does not prohibit the mixture, but it itself is ritually pure. And the But the Halakha is according to the testimony of Rabbi Tzadok.
+
+Mishnah 10
+
+כל הנכבשים זה עם זה – unconsecrated vegetables that were pickled with vegetables of heave-offering, the heave-offering does not prohibit the unconsecrated produce.
+חוץ מן החסית – garlic and LOF/a plant similar to colocasia with edible leaves and root and bearing beans, and onion and leeks are called חסית/leek plants, for along with their sharpness, they give a taste in everything that are pickled with them. And when they are of heave-offering, they forbid, whether it is unconsecrated vegetable, whether leek , and the rest of the vegetables of heave-offering do not prohibit when they are pickled, but if they are cooked or boiled, they prohibit.
+
+Mishnah 11
+
+רבי יוסי אומר כל שנשלקים עם התרדים אסורים – Rabbi Yosi disputes with the first Tanna/teacher and holds that all the rest of the vegetables do not prohibit even when they are boiled , except from the phohibited beats such as of heave-offering and mixed seeds of a vineyard that give taste in their boiling.
+כרוב של קשי – that grows in a dry land that it is necessary to water it. If [they boiled] with the cabbage of heave-offering that grows in a moist land, and there is not need to water it, it is prohibited, and all irrigated fields on account of its dryness it abosorbs.
+ר"ע אומר – all that is prohibited and permited that are cooked one with the other, and they are of one species, are permitted, for they don’t give a taste to each other, except for the prohibited meat and the permitted that are cooked together that is prohibited. And the Halkaha is not like of these Tanaaim, other than the first Tanna/teacher alone who stated that that arll that is pickled are permitted except from the leek plants but if they are cooked or boiled, all of them forbid.
+הכבד אוסרת – liver of non-kosher meat that was cooked with permitted [meat] prohibits all that is cooked with it.
+ואינה נאסרת – if it was cooked with a prohibited substance, because it is anxious to emit regularly the much blood that is in it, it does not absorb it. And the Halakha is that liver that was cooked, even if it is something permissible is prohibited to eat, and prohibits all that is cooked with it, because it is filled with blood. And it discharges and returns and absorbs from the blood that discharged, but this is not an ordinance of cooking, unless he first singed it well with fire, and so have the people practiced.
+
+Mishnah 12
+
+בתבלים אסורים – as, for example, spices of heave-offering or of Orlah (the fruit of trees of the first three years which are forbidden) and mixed seeds of the vineyard.
+אפילו חלמון (yolk) – the red/fleshy substance of the egg which is from the inside, and all the more so, the yolk which is from the outside.
+מי כבשים ומי שלקות – in which heave-offering were pickled or boiled are forbidden to foreigners (i.e., non-Kohanim).
+
+Chapter 11
+
+
+
+Mishnah 1
+
+אין נותנין דבלה וגרוגרות – of Terumah/heave-offering.
+לתוך המורייס – the fat of fish.
+מפני שהוא מאבד – for such is the manner of cakes of pressed figs and dried-figs that are placed in fish-hash to wring out and to remove their water, and afterwards, they cast them off.
+אבל נותנים את היין למורייס – it was customary to put wine into the fish hand so that there would not be in it such fattiness in order to sweeten them and give them a flavor/taste. Therefore, it is permitted to put wine of heave-offering into it, and we don’t state to remove the froth/evil smell alone that he puts the wine and that is like that he destroys it.
+אין מפטמין את השמן (they may not perfume the oil) – of heave-offering in the roots of the spices that absorb the oil and go to waste. Alternatively, that the oil is not fit for consumption when it is made into perfume (wine mixed with honey), they place in the wine - honey and pepper.
+
+ממעיטו – It diminishes and lessens it through cooking. But there are those who explain that they lessen it from those who drink it, for human beings are not used to drinking boiled wine like unmixed wine.
+מפני שהוא משביחו – and it is more preserved/established. But the Halakha is not according to Rabbi Ywhuda
+
+Mishnah 2
+
+סתויונת – grapes that do not ripen until the days of he autumn, and regularly made from them vinegar.
+ושאר כל מי פירות – except for wine and [olive] oil.
+מחייב קרן וחומש – for a foreigner (non-Kohen) who inadvertently eats them, for it is considered to them as actual liquid heave-offering/Terumah.
+ורבי יהודה פוטר – from the added fifth, but he is liable for the principle, and ab initio, it is forbidden to foreigners (i.e., non-Kohanim).
+מטמא משום משקה – impure, and they defile, and make the seeds fit for Levitical uncleanness, like other liquids, as it is written (Leviticus 11:34): “[As to any food that may be eaten,] it shall become impure if it came in contact with water; as to any liquid that may be drunk, [it shall become impure if it was inside any vessel].”
+כמוני פטמין (like those who count spices) – like this spice has eight bags of his spices that are not exact and he returns and adds to them, but the Sages, exactly counted seven liquids that these alone are impure and make impure and make it fit to receive Levitical uncleanness, and we don’t add to them. And the seven liquids that the Sages counted (see Tractate Makhshirin , Chapter 6, Mishnah 4) are: water, dew, wine, oil, bee’s honey, milk and blood. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 3
+
+אין עושים תמרים דבש – if hey are of heave-offering/Terumah or of Second Tithe, for the daes are food and the honey is liquid, and we don’t restore the food to liquid.
+אלא בזיתים וענבים בלבד – for in the Torah, it explicitly said about them (Numbers 18:12): “All the best of the new oil, wine and grain –[the choice parts that they present to the LORD – I give to you].”
+אין סופגים את הארבעים משום ערלה – fruit of the first three years (i.e., Orlah), that have been squeezed out/pressed and removed from them the liquid, a person who drinks that liquid is not flogged from the Torah other than for olives and grapes alone.
+ואין מביאים בכורים משקין – as it is written (Deuteronomy 26:2): “[you shall take] some of every first fruit of the soil,” fruit you bring but you do not bring drink.
+אלא היוצא מן הזיתים ומן הענבים - - for he learned [the laws of] First Fruit from heave-offering/Terumah.
+ואין מקריבין על גבי המזבח – other than oil for the meal offerings and wine for the libations.
+
+Mishnah 4
+
+עוקצי תאנים – which on them are figs attached to the tree.
+הכליסין – Maimonides explained that they are a species of the kinds of figs.
+
+Mishnah 5
+
+גרעיני תרומה – kernels/stones that were found within the fruit of Terumah/heave-offering when the Kohen eats them.
+בזמן שהכהן מכניסן – and his mind is upon them and he has not made them ownerless, they are prohibited. As, for example, when they are soft and appropriate for eating such as the stones/fruit of apples and the quince and pears, if there remains in them moisteness that people can suck them, such as the fruit/stone/kernel of dates and things similar to them. But they are not appropriate at all even if the Kohen brings them in/keeps them , for they are permitted.
+עצמות הקדשים – we are speaking of the bones that are appropriate partially for eating, such as the heads of wings and gristles.
+המורסן (coarse bran) – of heave-offering, and they are the thick bran flour which is permissible for foreigners (non-Kohanim).
+סובין (bran flour/flour of second course) – of new wheat of heave offering is forbidden to foreigners, because he new [wheat] is moist and is not grinded/milled well , and there remains much flour combined with bran flour.
+ושל ישנות – of old wheat, for they are dry and grind/mill well, and are permitted, for the flour is not mixed in them at all. And until thirty days, they are called new.
+ונהוג בתרומה – in removing the bran flour and the coarse bran 
+in the same manner that they practice with unconsecrated produce. But there is not here anything with destroying the heave-offering when he casts/throws out what is not appropriate for eating.
+המסלך – that absorbs the fine flour in order to make the purest bead, and he did not sift from one Seah which is six Kab, but rather one Kab or two Kabim.
+לא ישליך את השאר – for that would be appropriate for eating, and it is found that he is destroying the Terumah/heave-offering.
+
+Mishnah 6
+
+מגורה – a storehouse where they collect/gather into it the grain.
+מכבד כדרכו – in the manner that they customarily sweep the storehouses, at the time when they empty them.
+
+Mishnah 7
+
+מטפח – gathers the [olive] oil in his palm, meaning to say, that he wipes it off/cleanses it with his fingers.
+
+Mishnah 8
+
+המערה – [one who pours] wine or [olive] oil of Terumah/heave-offering from one pitcher to another, and after he had poured everything that is in it, three drops dripped from it, one drop after another, in the manner of the utensils after he had poured out everything that was within them.
+נותן לתוכה חולין – and there is no need to wipe off/cleansse it well prior to putting into it the unconsecrated produce.
+הרכינה – he tilted it on its side, for the barrel had it in it other heave-offering that he poured all all what was within it and sucked out the wine or the [olive] oil that it was init and it appears that it was gathered into it.
+הרי זו תרומה – and we don’t say that they are unconsecrated [produce] for since he poured all what was inside it and there dripped from it three drops.
+בתרומת מעשר של דמאי – hat the tithe is his, and he gives (as a Levite) the Terumah of the tithe to the Kohen, and if he has in his hand one-eighth of an eight of a LOG, one must brig it to a Kohen, but not less than this. And these words refer to something impure, but something pure, even a little bit, one must search after that which is doubtfully tithed, but with something definitely tithed, whether impure or pure, whether a lot or a little, one must search after a Kohen.
+
+Mishnah 9
+
+כרשיני תרומה – he uprooted them for the feeding of cattle, for it he had uprooted them for the feeding of humans, it would be forbidden to feet them to cattle. But nevertheless, they may be used a bit for the feeding of humans, for if he did not use them at all for humans, they would not separate heae offerings or tithes, for something that is not appropriate for a human, they would not separate from it heave-offerings and tithes.
+מאכילין אותן – Kohanim for their cattle.
+מאכילין כרשיני תרומה – for since the body of the animal belongs to the Kohen, even though its food is upon an Israelite [to feed it]. And there is nothing of theft here. For if if he had wanted, he would give the Terumah/heave-offering to the owner of the cow, but we testify that it is pleasant for the owner of the cow that he should give it (i.e., the animal) vetches of Terumah, in order that he can feed it with ease, and it would be as if the Kohen had taken possession and he feeds them to his cattle.
+לא יאכילנה כרשיני תרומה – since the body of the cow belongs to the Israelite, as it is written (Leviticus 22:11): “but a person who is a priest’s property by purchase may eat of them,” and a “soul,” even the soul of an animal is implied. And the All-Merciful stated “priest’s property” – of a Kohen, he can eat of Terumah/heave-offering. The property of an Israelite cannot eat Terumah/heave offering.
+ישראל ששם פרה מכהן – that he received the cow from a Kohen through a settlement according to what it is worth now, such and such a cost, and the Israelite tended to fatten it, and what he increased its value over he settlement/assessment, they would divide the gain between them.
+לא יאכילנה כרשיני תרומה – for since he received it from an Israelite in its settlement, according to what it is worth, it became the cow of he Israelite and it does not consume Terumah/heave-offering.
+וכהן שקבל פרתו של ישראל – through an assessment/settlement in this manner.
+מאכילה כרשיני תרומה – because it was made the cow of he Kohen from the time that he accepted it upon him through assessment/ssettlement.
+
+Mishnah 10
+
+שמן שריפה – the oil of heave-offering/Terumah that had become defiled. And why did they call it שמן שריפה/unclean oil that is kindled because it designated for burning.
+ברשות כהן – that is when there is a Kohen there, for a candle for one is a candle for one-hundred.
+מדליק ברשותה – when she is there (visiting her father).
+מדליקין בבית המשתה – for since they are standing in clean clothes, they are not accustomed to carry oil candles from their places, lest it should drip on their clothes, therefore, one cannot be concerned lest they would carry the candle from the place where the Kohen is there to a place where there is no Kohen, but in the House of a Mourner where they wear filthy clothing, we would be suspicious.
+בבית האבל אבל לא בבית המשתה – in the House of Mourning, because their hearts are broken and depressed, we don’t concern outsells, lest they take out the candle fromone place where there is no Kohen, but in the House of Rejoicing (i.e., a wedding feast), where they are happy, and in the midst of their happiness, they are accustomed to be engaged with and carrying candles from place to place, we would be concerned
+אוסר כאן וכאן – for he grabs hold of both of their opinions stringently.
+ור"ש מתיר כאן וכאן – for he grabs hold of both of their opinions leniently. And the Halakha is according to Rabbi Shimon.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Terumot/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Terumot/English/merged.txt
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@@ -0,0 +1,763 @@
+Bartenura on Mishnah Terumot
+ברטנורא על משנה תרומות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Terumot
+This file contains merged sections from the following text versions:
+-Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020
+-http://sefaria.org/
+
+Bartenura on Mishnah Terumot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+חמשה לא יתרומו – A number to exclude that which Rabbi Yehuda says further on (Mishnah 3), “A minor who did not bring forth two [pubic] hairs, his [separation of] heave-offering/Terumah/priest’s due is not a heave-offering, which tells us that his [separation of] heave-offering is not Terumah (the 2% initial sacred gift that one gives to the Kohen).
+החרש והשוטה והקטן – All of them are derived from one Biblical verse, as it is written (Exodus 25:2): “Tell the Israelite people to bring Me gifts; [you shall accept for Me] from every person whose heart so moves him.” [The words] "אל בני ישראל" /”to the Israelite people” -except for a heathen; [the words] מאת כל איש/“from every person” – except for a minor; [the words] "אשר ידבנו לבו"/”whose heart so moves him” – except for a deaf-mute and imbecile, who lack the temperament to be able to donate. And a minor is not able [even] to do a little, from [the words] "אשר ידבנו לבו"/”whose heart so moves him,” for there is a minor who arrived at the season of taking vows, who has the temperament to be able to donate. [The words] "וזאת התרומה אשר תקחו מאתם"/”And these are the gifts that you shall accept from them” (verse 3), excluding to the person who donates what is not his. And the “imbecile”- who loses what they give him is called an imbecile/"שוטה".
+אפילו ברשות – [even with the permission] of a Jew as an Israelite made him his agent to give Terumah/the heave-offering, his donation of Terumah is not a donation, as it is written (Numbers 18:28) “So shall you on your part set aside a gift [for the LORD from all the tithes that you receive from the Israelites]…” – also to include your agents. Just as you are members of the covenant, so also your agents [must be] members of the covenant (“Jews”).
+
+Mishnah 2
+
+לא יתרום – ab initio for one needs to let his ears hear as he makes the blessing (see Mishnah Berakhot, Chapter 3, Mishnah 3 which also deals with the issue of “letting his ears hear”/"צריך להשמיע לאזניו" .
+חרש שדברו בו חכמים – it is not a general principle, for at the beginning of Tractate Hagigah it is taught that a deaf person who speaks but does not hear is included, and in the chapter מצות חליצה/The command of Halitzah (see specifically, Mishnah 4), regarding the subject of “removing the shoe” [of the dead husband’s brother who refuses to perform a levirate marriage].
+שאינו שומע ואינו מדבר – who born deaf from his mother’s womb, and since he never heard what they are saying to him, it is impossible for him that he could speak.
+
+Mishnah 3
+
+רבי יהודה אומר: תרומתו תרומה – de facto, for Rabbi Yehuda does not [hold] by this interpretation of מאת כל איש/”from every person” (Exodus 25:2) -except for a minor.
+עד שלא בא לעונת נדרים – A male at the age of twelve years and one day and a female at the age of eleven years and one day, and from that period onward, if he donated the Terumah/the sacred heave-offering (2% gift to the Kohen), what he set aside is Terumah. And the Halakha is according to Rabbi Yosi.
+
+Mishnah 4
+
+אין תורמין זיתים על השמן – He who has [olive] oil that he is liable to separate from it the [sacred] heave-offering (i.e., the 2% for the Kohen) and olives that he is liable to separate from them the [sacred] heave-offering is not able to give from [sacred] heave-offering from the olives according to the measure that he has to donate for the olives and the oil [together], and to be exempt from [donating] the oil with the heave-offering of the olives, as it is written (Numbers 18:27): “[This shall be accounted to you as your gift.] As with the new grain from the threshing floor [or the flow from the vat],” – from what is completed [you donate as heave-offering] for what is completed but you do not [donate as heave-offering] from what is not complete on what is complete.
+ואם תרם בית שמאי אומרים: תרומת עצמן יש להן – that is to say, there is no [sacred] heave-offering here, other than only on the olives, but not on the oil.
+ובית הלל אומרים: אינה תרומה – for since he had the intention of donating [the heave-offering/priest’s due] also on the oil, there is no Terumah/heave-offering – neither on the olives nor on the oil, and it is as if he had not donated the [sacred] heave-offering at all.
+
+Mishnah 5
+
+אין תורמין מן הלקט מן השכחה ומן הפאה – whomever has a heap of produce, pending the separation of sacred gifts to the Kohanim and Levites may not set aside upon it priest’s due from produce that fell, was forgotten [in the field] or from the corner of the field that is in his hand, as these are gifts to the poor and one cannot to make his heaps of produce pending separation of the sacred gifts legally fit for use by giving the priestly due with the gifts to the poor. 
+Concerning that which is הפקר/ownerless, it is written (Deuteronomy 14:29): “Then the Levite, who has not hereditary portion as you have….” from what you have and that he lacks, you are required to give, excluding that which is ownerless, for both your hand and his hand are equivalent [concerning this].
+ולא ממעשר ראשון שנטלה תרומתו – We do not donate from it the Kohen’s share of the produce (2%) on a pile of produce requiring separation of Levitical and Priestly tithes that is in his hand, and it was necessary for us to teach where they placed the son of a Levite ahead of a Kohen with regard to sheaves that are exempt from the “great Terumah”[the 2% that goes to the Kohen], and specifically where he took his priest’s due , but where he did not take his priest’s due, he can make the donation as it is taught in [Midrash] Sifrei [Bemidbar/Numbers, Piska 119] : From where does the son of a Levite who wanted to take from his First Tithe – the Great Terumah (the 2% for the Kohen), from where [do we learn] that he may do this? As the inference teaches us: (Numbers 18:24): “For it is the tithes set aside by the Israelites as a gift to the LORD [that I gave to the Levites their share]...,” that if he wanted to make it priest’s due for others, he may do so; he may, even after he has taken his priest’s due – he may make it priest’s due for others, as the inference teaches us (Numbers 18:29): “the part that of that is to be consecrated.” As long as its holiness is within it, he can make it Terumah/priest’s due for others; but if its holiness is not within it, he cannot make it Terumah for others.
+ולא ממעשר שני והקדש שנפדו – This Tanna holds that Second Tithe [belongs] to On-High (God), and where it wasn’t redeemed, it is obvious that he cannot to make things legally fit for use by giving the priestly dues with his pile of produce which is forbidden to be eaten pending the separation of priestly gifts with the monies of On-High (God); but, where they had been redeemed, I might think I would say, that he is able to make them “the great Terumah’ (the 2% gift to the Kohen) on his produce which is forbidden to be eaten pending the separation of priestly gifts, and should you say, that this also is obvious, for that which is completely non-sacred is what is necessary, for where they were zealous with the sheaves, where he is exempt from [donating] the priest’s due/Terumah Gedolah , as we explained for First Tithe. והקדש שנפדה – It is also necessary when he sanctifies (i.e., as a gift to the Temple) produce which is forbidden to be eaten pending the separation of priestly gifts, and the treasure has smoothed out the pile and afterwards redeemed it, that it is exempt from Terumah/priest’s due. -
+מן הפטור על החיוב – such as from produce that had not yet grown one-third (i.e., not one-third ripe), which are exempt from tithes on the produce instead of from produce that had grown one-third (i.e., that was one-third ripe).
+ולא מן התלוש על המחובר – as it is written (Numbers 18:26): “you shall set aside from them [one-tenth of the tithe as a gift to the LORD],” you shall not give from what is detached instead of what is attached, and not what is attached instead of what is detached, for the language הרמה/separating the priest’s gift does not belong other than with detached [produce], and from it, it implies, that the priest’s due and the non-sacred produce are similar.
+מן החדש על הישן – from the produce of this year instead of the produce from the previous year nor the produce from the previous year instead of from the produce of this year, as it is written (Deuteronomy 14:22): “that is brought from the field every year,” but a field that produces two harvesting seasons in a year such as a field which needs irrigation you make the gift of priest’s due from this [year] instead of from the produce of the previous year.
+ולא מפירות הארץ על פירות חוצה לארץ – As it is written (Leviticus 27:30): “All tithes from the land, whether seed from the ground [or fruit from the tree, are the LORD’s…,” the Biblical verse reveals concerning [First] Tithe and the same law applies for Terumah/priest’s due, and similarly, one does not donate as priest’s due from the produce of the Land of Israel instead of the produce that is found in Syria, nor from the produce that is in Syria instead of the produce from the Land of Israel.
+
+Mishnah 6
+
+חמשה לא יתרומו – This number excludes from what Rabbi Yehuda said [in Mishnah 3] that a minor who donated the priest’s due/heave-offering, his donation is an offering.
+האלם – and he hears but stopped speaking as a result of illness, he should not donate priest’s due because he is unable to recite the Blessing. And similarly, is unable to recite the blessing , as it is written (Deuteronomy 23:15): “[Since the LORD your God moves about in your camp to protect you…]; let Him not find anything unseemly among you [and turn away from you];” at the time when you speak about it, He will not find anything unseemly.
+ובעל קרי – also at the time of the ordinance in His presence for since his ritual immersion has been nullified, he was not able to recite the blessing as it is taught in the Mishnah [i.e. Berakhot, Chapter 3, Mishnah 4] that one to whom a pollution (i.e., nocturnal emission) occurred, only thinks (i.e., recites the Shema] in his heart (which, according to Talmud Berakhot 20b – that reviewing a passage in one’s mind is as good as loud recitation).
+והשכור והסומא – who do not know how to single out/sift from that which is fine and we require that the person who donates the priest’s due/Terumah sift and donate that which is fine, as it is written (Numbers 18:29): “from each thing its best portion, [the part thereof that is to be consecrated];” and a drunk person is called such as all who are unable to speak in the presence of the King as a result of his drunkenness.
+
+Mishnah 7
+
+אין תורמין לא במדה – As it is written (Numbers 18:27): “ This shall be accounted to you as your gift…” by thought, you donate [the sacred gift], that is to say, by estimation, but you do not donate neither by measure nor by weight nor by number. And even though this Biblical verse is written concerning the tithe of the tithe which the Levite owes to the Kohen (Numbers 18:26 – which is 10% of what he had received from Israelites -תרומת מעשר ), if it has no relation to the tithe of the tithe, for the Torah indeed had given it a measure, and he must measure in order that he gives the appropriate size/limit.
+
+Mishnah 8
+
+הזיתים הנכתשים – it was customary to crush olives in a mortar-shaped cavity to remove their oil.
+תרומתו תרומה – it is completed, from the Torah.
+ויחזור ויתרום – from the perspective of the Rabbis, after he has completed the pounding of those olives and the treading of the grapes, he will go back and remove the priest’s due a second time according to the measure that is needed for oil and win that he has removed.
+הראשונה מדמעת – if it fell to less than one-hundred [parts] non-holy produce, everything is made subject to the law of Terumah through an admixture and it is prohibited to “foreigners” (i.e., non-Kohanim) and everything is sold to a Kohen – for it is complete priest’s due according to the Torah.
+וחייבין עליה חומש – a foreigner (i.e., non-Kohen) who eats it inadvertently pays the principle and [an additional] one-fifth according to the law regarding all foreigners who eat priest’s due.
+אבל לא שניה – because it is not other than a Rabbinic ordinance; therefore it is not eaten until priest’s due and tithes are separated from it from another placer, since from the Torah, it is completely produce that cannot be eaten until Levitical and Priestly gifts have been separated, and if you ask – what is the difference here when one separates priest’s due from [olive] oil instead of from pounded olives, that his separated priest’s due is priest’s due, and then separates priest’s due again and what is the difference above concerning one who separates priest’s due olives instead of [olive] oil and grapes instead of wine where his separation of priest’s due is not priest’s due? And one can say that regarding a person who separates priest due from olives instead of [olive] oil, where there is a loss to the Kohen, his separating priest’s due is priest’s due/Terumah, but that the Rabbis are they who decreed that he should go back and separate priest’s due once again.
+
+Mishnah 9
+
+זיתים הנכבשים – olives that are salty or pickled in wine or vinegar in order that they would be preserved and would be consider as something where its preparation had been completed; therefore, we separate priest’s due from the [olive] oil on them, and especially, [olive] oil instead of the olives which are about to have their oil removed from them, and similar wine in place of grapes which are about to be trodden upon – that is what is prohibited to from it the priest’s due, but wine in place of raisins, and [olive] oil in place of olives that are pickled is permitted, and when he separates the priest’s due from the [olive] - instead of the preserved olives, and from the wine instead of the raisins, he separates the priest’s due according to the appropriate oil that came out from the preserved olives and according to the appropriate wine that came out from the grapes.
+אין צריך לתרום – since when he separated the priest’s due, he did so well, for at that hour, they were meant to be eaten.
+
+Mishnah 10
+
+אין תורמים מדבר שנגמרה מלאכתו – from something that was shaped into an even pile.
+על דבר שלא נגמרה מלאכתו – that was not shaped into an even pile, as it is written (Numbers 18:27): “As with the new grain from the threshing floor or from the flow from the vat,” that whose preparation is completed with that which is completed and not from that whose preparation has been completed in place of that which is completed and not from what is not completed in place of what is completed.
+ואם תרם תרומתו תרומה – and specifically for the rest of the produce, but when one donates for priest’s due from olives in place of olive oil or from grapes in place of wine, that which we said above (Mishnah 4), that his donation of priest’s due is not a valid gift, because there is a loss to the Kohen as we have said.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+אין תורמין מטהור על הטמא – as a decree lest he separate the heave offering that is not brought near because they are afraid lest the impure [produce] will come in contact with the pure and defile it. But we require that the person who separates the heave offering separates from that which is brought near.
+באמת אמרו – wherever it is taught: "באמת אמרו" /”in fact that they said that,” it is as if it is a usage dating from Moses as delivered from Sinai (i.e., a traditional interpretation of a written law), but not exactly a usage dating from Moses as delivered from Sinai, for in the first chapter of [Tractate] Shabbat [Mishnah 3], we taught: “in fact that they said that the teacher sees [by the light of a lamp] where the children are reading,” and this is from the Rabbis (as opposed to from the Bible).
+העגול של דבילה – even though the cakes of pressed figs are glued to each other in the midst of the cake of pressed figs, they are not thought of as attached regarding ritual defilement, and if defilement touched one of the cakes of pressed figs, the other is not ritually defiled.
+וכן אגודה של יקרק וכן ערימה – it is necessary [to mention both], for if it (i.e., the Mishnah) had taught [only] the circular cake of pressed figs, I would have said that the cake of pressed figs which is one substance, he separates the heave-offering, [but] the bunch [of greens] which is not one substance, he does not separate the heave-offering. But if it (i.e., the Mishnah) had taught [only] the bunch [of greens], I would have said, the bunch [of greens] where it is all one possession, he separates the heave-offering, [but] a pile is not one possession, which he doesn’t separate the heave-offering, hence, they are all necessary.
+רבי אליעזר אומר תורמים – ab initio from that which is ritually pure for that which is ritually defiled, for Rabbi Eliezer did not decree lest he come to separate the heave-offering from that which is not brought near , but the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 2
+
+אין תורמין מן הטמא על הטהור – because of the loss to the Kohen [because ritually impure heave-offering is forbidden to the Kohen].
+ואם תרם שוגג תרומתו תרומה – and exactly when it had been fit for use and the season for separating tithes had arrived prior to it becoming ritually impure, because according to the Torah It is perfect heave-offering, but if it he set aside heave-offering, even in advertently, his heave-offering is not a heave-offering.
+מעשר טבל – First Tithe that had not had the Terumah of the tithe taken from it.
+היה מפריש עליו והולך – he would separate from this on the rest of the tithes.
+
+Mishnah 3
+
+אם היה יודע בתחלה – that it is eatables forbidden pending the separation of sacred gifts or it is ritually impure, even though that at the time that he separated the heave-offering, it was inadvertent, for he forgot that it is forbidden pending the separation of sacred gifts, or that it is ritually impure, it is inadvertently that is close to willfully committed, and he did not do anything. But the Halakha is not according to Rabbi Yehuda.
+המטביל כלים בשבת – that it is forbidden to immerse ritually impure utensils, and to raise them from their ritual impurity on the Sabbath because it appears like repairing a utensil.
+והמבשל בשבת – [and he who cooks on the Sabbath] inadvertently , he can eat that cooked dish on Saturday night (i.e., after the conclusion of the Sabbath), but not on the Sabbath itself. But [if he cooked it] willfully, he may not eat of it, but others may eat consume it on Saturday night, as it is written (Exodus 31:14): “You shall keep the sabbath, for it is holy;” it is holy, but its actions are not holy.
+ובשביעית בין שוגג בין מזיד יעקר – that Israelites were suspected about [observance] of the Seventh year, but are not suspected regarding the Sabbath.
+
+Mishnah 4
+
+כל מין חטים אחד – and even though there is reddish, dark-colored wheat and white-colored [wheat].
+וכל מין תאנים אחד – and even though there are black [figs] and white [figs], figs while they are yet moist are called תאנים/figs, and when they have dried, they are called גרוגרות/dried figs, and when they are trodden in circular cake, they are called עגול דבלה/cake of pressed figs.
+תורם מן היפה – from the figs on the dried figs, for figs are choicest than dried figs (see also Tractate Bikkurim, Chapter 3, Mishnah 3).
+תורם מן המתקיים – from the dried figs on the figs, for dried figs endure more.
+לעולם הוא תורם מן היפה – as it is written (Numbers 18:30): “When you have removed the best part from it [you Levites may consider it the same as the yield of threshing floor or vat],” we always require the best/choicest part, and if he (i.e., the Kohen) loses, he loses. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 5
+
+תורמין בצל קטן שלם – because it endures.
+ולא חצי בצל גדול – even though it is nicer than it.
+רבי יהודה אומר לא כי – Rabbi Yehuda, according to his reasoning, who stated that he separates heave-offering from the choicest [produce].
+מבני המדינה – it is good for eating from those of the villages, the onions of the villages, but that of the villages is preserved better.
+מפני שהא מאכל פולטיקין – onions of the people of the city people which is the food for important people, and they are better/choicest produce than those of the villagers. פולטיקין/city people, the members of the residence of kings.
+
+Mishnah 6
+
+תורמין זיתי שמן – that stand to remove their oil.
+על זיתי כבש – olives that don’t produce oil and they press them with wine or with vinegar to preserve them for eating. But olives for oil are better than olives for pressing, for it should be from the nice ones on the bad ones.
+ויין שאינו מבושל – good for drinking from that which is boiled.
+כל שהוא כלאים בחבירו לא יתרום מזה לזה – as Scripture states (Numbers 18:12): “All the best of the new oil, wine and grain [the choice parts that they present to the LORD – I give to you],” the Torah stated: give oil to this one and oil to that one.
+חוץ מן הזונין – in Arabic ZOAN, and in the foreign language, VITZAH, and it is not the food for humans but they keep it for doves (see also Tractate Kilayim, Chapter 1, Mishnah 1).
+הקישות – in Arabic, FAKUS.
+והמלפפון – in Arabic, KIYYAR.
+מין אחר – and the separate the heave offering from this one on that one.
+שני מינין – but we do not separate the heave-offering from that one for this one, but the Halakha is not according to Rabbi Yehuda.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+התורם וכו' - it is speaking about inadvertently, for nevertheless, it is close to be willfull, because that he should have [tasted it].
+ונמצאת של חומץ כו' – for a person who separates out heaveoffering from the vinegar on the wine, his heave-offering is not a heave-offering, for wine and vinegar are two [different] species.
+אם ספק – prior to his separating out the heave-offering it had soured or after he separated out the heave offering, it soured.
+תרומה ויחזור ויתרום – and he gives both of them to the Kohen, and the Kohen gives him the monetary value of the firs which islarger than the second, and second’s [value] is reduced according to what the heave-offering of the first costs, and since the Kohen makes a claim against his colleague, and we hold that in every place that “the claimant must produce evidence”/ "המוציא מחבירו עליו הראיה"(see Tractate Bava Metzia, Chapter 3, Mishnah 11), therefore, he does not acquire without money but the smaller/lesser object, and he must give him the monetary value of the larger/more important object which is the first.
+הראשונה אינה מדמעת בפני עצמה – if less than one-hundred of non-sacred produce had fallen, something otherwise exempt, does not become subject to the law of Terumah, to mix non-sacred grain/wine/oil with Terumah in proportions to make the whole prohibited to non-priests, lest it is not Terumah but rather the second one is Terumah, and similarly, the second part does not become a mixture of sacred and non-sacred produce on its own, lest the firs part was Terumah and not the second.
+ואין חייבים עליה חומש – a foreigner (i.e., non-Kohen) who ate the first [batch] (which may have doubtfully been Terumah since it may have fermented) alone or the second [batch] alone, he does not pay the one-fifth penalty like the law of others who consume heave-offering inadvertently.
+
+Mishnah 2
+
+מדמעות בקטנה שבשתיהן – like the measure of the second [batch] which is the smaller of the two of them, and if here is in the non-sacred produce one hundred [parts] corresponding to the smaller [batch], it does not impose the status of heave-offering , but one takes from the non-sacred produce like the measure of those two heave-offerings that fell in them and he gives them to the Kohen and the rest of it is non-sacred produce as they were.
+
+Mishnah 3
+
+תרומת שניהם תרומה – that is the heave-offering of each of them is one-half heave-offering and one-half non-sacred produce, it is found that twhen both of them separated heave offering, from fifty Seah, that this one [set aside] one Seah and that individual one Seah, that the heave-offering was not sanctified other than one-half Seah belonging to this one and one-half Seah belonging to that one, each one of them according to his portion.
+אם תרם הראשון כשעור – one from fifty – according to the measure that the Sages gave, his heave-offering is a heave-offering. And the Halakha is according to Rabbi Yosi (see Tractate Terumot, Chapter 4, Mishnah 3) , for he comes to explain the words of the Sages. But there are those who explain that if the first [person] separated according to the measure that his colleague separated [for heave-offering] afterwards, his heave-offering is a heave-offering, as we see that it was easy for him for that latter one with what the first one set aside as a heave-offering , for it was his intention agrees with him, in the measure of the heave-offering. But, the first explanation appears in my eyes to be essential.
+
+Mishnah 4
+
+במה דברים אמורים – that which Rabbi disputes above and states that the heave-offering of both is Terumah/heave-offering.
+בשלא דבר – that this one did not receive permission from his colleague to separate the heave-offering, but rather, he separated the heave-offering of his own accord.
+אבל הרשה – that the owner gave permission [to his colleague] to separate the heave-offering, his heave-offering is a heave-offering.
+בטל – if afer he had appointed an agent to separate the heave-offering, he cancelled his agency after the agent went from before him.
+חוץ – the owners who are illiterate who hired workers who are members of the order for the observance of Levitical laws in daily intercourse in order to separate the heave-offering in ritual purity, are permitted to separate the heave offering until the illiterate owners arrived who would defile the heave-offering, because they ritually defile the vat for wine pressing, for the illiterate owners immediately when the when those who tread began to stamp and they went to the vat for wine pressing in the longitudinal and latitudinal directions are not more careful from coming into contact in their vas for wine-pressing and defile it, because they think that immediately when they begin to tread, their colleagues had separated out the Great Terumah/heave-offering (i.e., two percent for the Kohen). Therefore, they separate the members of the order for the observance of Levitical laws in daily intercourse that stamp from the wine in order [to reach] the measure of heave-offering that is necessary for the vat for wine-pressing immediately when they walked in it longitudinally and latitudinally. If the owners would come and defile the vat for wine pressing prior to their completing it, they have designated wine to separate everything in ritual purity.
+
+Mishnah 5
+
+קרא שם – and he must separate the heave-offering and to tithe from within it., but he is not able to separate [tithes] from another place. And even though the All-Merciful called the Terumah/heave offering "ראשית"/”the first” and we require that its remnants are recognized, for since he said, “within it,” it implies, in the middle of the pile will be the heave-offering, but there is surrounding it which is its remnants that are recognized.
+עד שיאמר בצפונו או בדרומו – even though “within it” implies in its middle, it is not a specific place, and it is as if he did not say anything until he would say, in its northern portion or in its southern portion, and this is the Halakha.
+תרומת הכרי ממנו עליו קרא שם – and we don’t require its remnants being recognized.
+עשור מעשר זה וכו' – Rabbi Eliezer ben Yaakov disputes on Rabbi Shimon who stated that this Terumah of the tithe (which the Levite to a Kohen) is within the pile that he validly designated, but after the tithe is separated, if he stated that the Terumah of the tithe is for it, he has validly designated it. But the Halakha is not like any of them, other than the Sages alone.
+
+Mishnah 6
+
+שנאמר מלאתך ודמעך לא תאחר – this is what he said: he though he is transgressing a negative commandment, as it states (Exodus 22:28): “You shall not put off the skimming of the first yield of your vats,” nevertheless, what he did is done, as "מלאתך" /”your fullness,” – these are the first fruits, that fill the early seed/first-ripening, and "דמעך"/”full bloom”/”best part” – these are the heave-offerings, and First Tithe has the Terumah of the tithe (i.e., given by the Levite to the Kohen), "לא תאחר"/”do not put off,” you should not change the order.
+
+Mishnah 7
+
+זה קרוי תרומה וראשית – "ביכורים"/”first fruits” is called "תרומה"/”heave-offering” , as the Master said [Tractate Pesahim 38b}: “or of your contributions”/"תרומת ידך" (Deuteronomy 12:17) – these are the first fruits, as it is written concerning them (Deuteronomy 26:4): “The priest shall take the basket from your hand [and set it down in front of the altar of the LORD your God.” And they are called: "ראשית"/ “choice” (Exodus 23:19): “he choice first fruits of your soil [you shall bring to the house of the LORD your God.” "תרומה"/heave-offering is called “Terumah” (Numbers 18:9) “I give you charge of My gifts,” and it is called (Deuteronomy 18:4): “[You shall also give him] the first fruits of your new grain [and wine and oil, and the first shearing of your sheep].”
+כבורים שהן כבורים לכל – the language of "בכורים"/”first fruits”, is expounded, therefore, the All-Merciful One calls them "בכורים"/”first fruits”; alternatively, because it is written in the Torah portion of Kee Tissa (Exodus 34:26 – “The choice first fruits of your soil you shall bring to the house of the LORD your God”_ until they had not been commanded regarding the heave-offerings/Terumot.
+שיש בו ראשית – that in the First tithe, it has in it the Terumah/heave-offering of the tithe, and the Terumah is called: "ראשית"/”first” – therefore, it is law that the First [Tithe] should come before the Second [Tithe].
+
+Mishnah 8
+
+עד שיהיו פיו ולבו שוין – as it is written (Deuteronomy 23:24): “You must fulfill what has crossed your lips [and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth],” and it is written (Exodus 35:22 – the printed text listed Chapter 34, an error): [“Men and women] whose hearts moved them, [all who would gladly make an elevation of gold to the LORD],” How now? We require that he resolved in his heart and enunciating [the same thought] with his lips.
+
+Mishnah 9
+
+הנכרי והכותי תרומתן תרומה – if they separated the heave-offering from heir grain, but if the heathen separated the heave-offering from that belonging to an Israelite through his agency, his heave-offering is not a heave offering, as we expound from (Numbers 18:28): “so shall you on your part set aside a gift [for the LORD from all the tithe s that you receive from the Israelites;” just as you are children of the covenant (i.e., Israelites), so your agents are also children of the covenant.
+וחכ"א יש לו – and the Halakha is according to the Sages.
+תרומת הנכרי מדמעת – if their fell at least from one-hundred, everything becomes prohibited to non-priests and is considered as Terumah.
+וחייבין עליה חומש – a foreigner (i.e., non-Kohen) who consumed it inadvertently pays the principal plus an added fifth.
+ור"ש פוטר – from the added firth, but he admits that non-sacred grain, wine, oil mixed with Terumah in proportions sufficient to make the who prohibited to non-priests, but the Halakha is not according to Rabbi Shimon.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+המפריש מקצת תרומה ומעשרות – as, for example, that he had one-hundred Seah of eatables forbidden pending separation of sacred gifts, and he removed from them a Seah (i.e., note that he is required to give 2% to a Kohen, not 1%), but it was his intention to yet separate the rest, he goes back and removes from the same pile itself until he completes the two Seah, like the measure of the Terumah/heave-offering. For the eatables forbidden pending separation of sacred gifts is what will be offered in his hand and not what was already made legally fit for use by giving the priestly dues.
+אבל לא למקום אחר – if he has another one-hundred Seah of eatables forbidden pending separation of sacred gifts,, he is not able to separate upon them from those which he took part of their heave-offering, for regarding the others, we rely, perhaps, from that which was already made legally fit for use by giving the priestly dues, he removes from them, and not from the eatables forbidden pending separation of sacred gifs, but Rabbi Meir permits even from another place. But the Halakha is not according to Rabbi Meir.
+
+Mishnah 2
+
+במגורה – in a storehouse, as it is written (Haggai 2:19): “While the seed is still in the granary, [and the vine, fig tree, pomegranate and olive tree have not yet borne fruit].”
+ונתן סאה לבן לוי – Our Mishnah is speaking about a worker who is a member of the order for the observance of Levitical laws in daily intercourse (i.e., Haver), who comes to dine with the owner of he house and does not believe him on the tithes, and the worker saw that owner of the house giving from his storehouse a Seah to the son of a Levite (i.e., First Tithe) and a Seah to a poor person (i.e., the Poor Tithe, in years 3 and 6 of the seven year cycle). Rabbi Meir states that this worker can eat from the storehouse eight Seah, for undefined, according to the law of First Tithe, he gave to the Levite, and according to the law of the Poor Tithe, he gave to the poor person, and behold there are eight Seah which were already made legally fit for use by giving the priestly dues and a little bit more. And even though he did not see him separate the Great Terumah (i.e., the two-percent for the Kohen), the illiterate were not suspected [of not fulfilling] the heave-offering.
+וחכ"א לא הפריש בעל הבית אלא לפי חשבון (with a calculation [of the percentage of tithes which remain to be separa from the batch as a whole]) - this meal that the worker wants to eat with him., but the remainder is a mere gift that he gives to the Levite and the poor person, therefore, the worker does not have to eat with him until he has completed eight Seah according to the words of Rabbi Meir, but that meal which he was to eat with him and nothing more. Another explanation: “and he gave a Seah to the son of Levite and a Seah to a poor person, and they went on their way. But when he came to separate eight Seah from the storehouse and to eat them on the support of the two Seah that he gave to the son of the Levite and the poor person, he doesn’t know if those two Seah exist or not. Rabbi Meir says that he should separate eight Seah and eat them, in support of those two Seah that he gave to the son of the Levite and the poor person in the presupposition that they exist. But the Sages say that he does not separate other than according to a calculation [of the percentage of tithes which to be separated from the batch as a whole], that exist; if all of the two Seah exist, he separates upon them eight Seah and a bit more, and if only one-half of them exist, he does not separate on them other than four Seah, according to the calculation of what he finds of them existing, thus he separates upon them and not more. And the Halakha is according to the Sages.
+
+Mishnah 3
+
+עין יפה אחד מארבעים – He who is prompted by the heart and donates the heave-offering generously, separates one in forty.
+והבינונית אחד בחמשים – these are not the words of the School of Shammai, but rather, the first Tanna, who stated it. But from the generosity of the School of Shammai (who said one in thirty) you learn for their words what is selfishness/the evil eye and the middle/intermediate amount, even though they are not taught [explicitly] in our Mishnah.
+ועלה בידו אחד מששים – as, for example, that he donated from an estimate/guess-work, and there came up into his hand one out of sixty which is selfishness/the evil eye.
+חזר והוסיף חייב במעשרות – for he has already exempted and the designation of heave-offering does not fall upon what he adds, therefore, this addition is completely eatables forbidden pending the separation of sacred gifts , and he is liable for tithes.
+מששים ואחד – as, for example, that there were sixty one Seah in the pile and he took up a Seah in his hand, that Seah is the heave-offering/Terumah.
+ויחזור ויתרום כמו שהוא למוד – [if he was accustomed] to donate one from sixty, he should still separate one from sixty in a Seah, and if he was accustomed to donate one from fifty [Seah], and there were found that there still remained eleven Seah that had not been donated [for Terumah].
+במדה ובמשקל – meaning to say, that excess/surplus that he donates [as Terumah], it is permissible to donate/separate out Terumah by measure, or by weight or by number. For they didn’t say to donate/separate Terumah] from an estimate, other than at the beginning of the heave-offerinf.
+אף שלא מן המוקף – for Rabbi Yehuda holds that one does not need to donate [Terumah] from that which is near and adjoining, other than at the beginning of Terumah. But the Halakha is not according to Rabbi Yehuda.
+מוקף – near and adjoing, and in the same place iself.
+
+Mishnah 4
+
+כדעתו של בעל הבית – because [he is one] who donates generously, and there are those who are miserly/with an evil eye, and there are those who donate the intermediate amount.
+פיחת עשרה – and he donated one in forty.
+או הוסיף עשרה – and donated [Terumah] from [one in] sixty.
+תרומתו תרומה – for since that in one of he measures of he Sages he donated [Terumah], he can say to him: “For this I have estimated for you.”
+ואם נתכוין להוסיף – that he knows the intention of the owner of the house, and he intended to add, even one, his heave-offering is not a heave-offering.
+
+Mishnah 5
+
+חד מעשרה – he is able to increase and to separate Terumah, for since that we find that the designation of Terumah in another place, which is one out of ten. But if it even greater [a percentage], the designation of Terumah is not on that excess, and it is unconsecrated produce that is subject to sacred gifts of tithes, and it is subject to the laws of Terumah, and this is its remedy, that he should make it Terumah of the tithe (i.e., that which the Levite gives to the Kohen) in another place, and give it to the Levite that he can make it the Terumah of the tithe of his eatables forbidden pending the separation of sacred gifts, and the Levite will give him unconsecrated produce corresponding to that excess. And that we say that he should make it Terumah of the tithe for another place and did not say that he should make it Terumah/heave offering for another place, because we don’t give Terumah/heave offering other than from that which is close b, vut the Terumah of the tithe, we separate it from something not close by.
+מחצה חולין ומחצה תרומה – that he (i.e., Rabbi Yishmael) held that a person can make half of his pile Terumah/heave-offering, as it is written (Deuteronomy 18:4): “You shall also give him the first fruits [of your new grain and wine and oil, and the first shearing of your sheep],” it is enough for the first that it be like grain [and the first is Terumah/heave-offering] and the grain is the left-overs.
+עד שישייר שם חולין – we do not require oly that its left-overs be recognized, and the Halakha is according to Rabbi Tarfon and Rabbi Akiva.
+
+Mishnah 6
+
+הכלכלה – the basket that they measure in it to separate the tithes and the Terumah of the tithe, for we don’t separate them other than by measurement, and by number and by weight, as it is taught in the Mishnah (see Tractate Terumot, Chapter 1, Mishnah 7), and don’t increase to tithe by estimations, but the Great Terumah – we do not separate it other than from estimation, as it is taught in the Mishnah above (Tractate Terumot 1;7).
+משערין את הכלכלה – [the calculate] to know what they will bring in from the produce.
+בבכורות – at the time when the produce are in their ripening stage and are in their fullness and the basket includes less of them from what it holds of them at the end of the summer, when they begin to reduce in size and they are shriveled [and] thin (see Genesis 41:23).
+ובאמצע הקיץ – when they are ripened and are not shriveled, and the basket holds from the produce more than what it holds of them when they fully developed, but less than what hit holds of them at the end of the summer when they have become reduced in size. Therefore, we calculate at these three seasons/times.
+ובסייפות – produce that is at the end of the summer.
+המונה משובח – from the one who removes through estimation.
+והמודד משובח וכו' – and especially with tithes and the Terumah of the tithe, but not with the Great Terumah (i.e., that two percent which is given to the Kohen by Israelites), as we have explained.
+
+Mishnah 7
+
+תרומה עולה באחד ומאה – a Seah of heave-offering/Terumah that fell into one-hundred Seah of unconsecrated produce, which are, amidst everything one-and one-hundred, he takes one [Seah] from them and gives it to the Kohen, and the rest is unconsecrated produce as they were.
+במאה ועוד – if a Seah of heave-offering/Terumah fell into ninety-nine Seah of unconsecrated produce and a bit more than ninety nine, and this a bit more, has no measurement, for since there is one-hundred and another something, he takes one Seah and gives it to the Kohen, and the rest is unconsecrated produce as they were.
+קב למאה סאה שתות למדמע – if a Seah of Terumah/heave-offering fell into ninety-nine [parts] of unconsecrated produce and a Kab more, for the Kab is one-sixth of a Seah of Terumah in a proportion that makes the whole prohibited to non-priests, for a Seah is six Kabim, then he takes one Seah and the rest is unconsecrated produce as they were. But if there was unconsecrated produce less than ninety-nine [parts] and a Kab, the entire whole is forbidden to non-priests, and all of it should be sold to a Kohen at the value of Terumah outside of the value of a Seah of the Terumah that is in it. But the Halakha is according to Rabbi Eliezer that the Terumah is not offered with less than one hundred and one. For the Tanna/teacher of the Mishnah taught for us taught us anonymously according to him in several places. And everyone admits that the Terumah is not offered with one-hundred alone, and all the more so, with less than one-hundred [corresponding parts] as it is written (Numbers 18:29): “from every thing its best portion, the part thereof that is to be consecrated,” a thank that you donate from it [as Terumah], if it fell into it, you sanctify it, which is identical with one from one -hundred [parts], for from one-hundred Seah, you separate ten for First Tithe, and from those ten Seah for the Terumah of the tithe, and the All-Merciful stated that if that Seah returned to the ninety-nine, you sanctify them and everything becomes forbidden to non-priests, subject to the laws of Terumah.
+
+Mishnah 8
+
+תאנים שחורים מעלות ת הלבנות – a fig of heave-offering, black or white, that fell into one-hundred unconsecrated figs , half of them black and half of hem white, all of them combine to be voided, for if he had wanted, he would tread on them and mix them all together. But if a a black one fell, it neutralizes one from the black ones, and if a white one [fell], it neutralizes one of the white ones, and the remainder are unconsecrated produce as they were.
+עגולי דבלה – cakes of of figs that are pressed/stamped with a round mold in which figs are pressed, the large ones neutralize the small ones,, if there are fifty small cakes found there and twenty-five large cakes, and one of he large ones is like two of the small ones, and there fell into them a small cake of heave-offering/Terumah, they assist all of them to be nullified. And similarly, round ones neutralize the figs pressed in quadrangular molds, these round ones are pressed in a round mold, the quadrangular ones are figs pressed in the square shape, like a frame/mold that they make the square stamped ones.
+רבי אליעזר אוסר – if a black one fell, the black ones are forbidden, and id if what one fell, the white ones are forbidden, and similarly, large and small ones, and round and square ones, that which is similar to what fell are forbidden.
+בידו מה נפלה – black or white, they do not neutralize, because one is able to eat the others, and since they are permitted, they do not help to nullify. But if it is not known if black ones fell or white ones fell, that all of them are doubtfully forbidden, they neutralize each other, and he Halakha is according to Rabbi Akiva.
+
+Mishnah 9
+
+כיצד – it comes to explain the words of Rabbi Akiva.
+ובזו ר' אליעזר מחמיר – of that which we taught above (in Mishnah 8), but in what that he need to say further on (the next Mishnah), it is the opposite.
+
+Mishnah 10
+
+בדורס ליטרא קציעות – a Litra/pound of dry figs of heave-offering.
+על פי הכד – of heave-offering [in the mouth of a jar] and there are many jars.
+ואין ידוע – in which jar he stuffed in [the figs], and in each jar there are one-hundred Litra/pounds of unconsecrated produce (i.e., figs), even if there are aren’t here one hundred according to the law, Rabbi Eliezer permits it. But even though that it is known that the Litra in the mouth of the jar is of heave-offering, and is not mixed with the unconsecrated produce (i.e., figs), we view them as if they were separated from their place and the unconsecrated produce (i.e., figs) combined with the heave offering and are neutralized in one and one-hundred. But Rabbi Yehoshua holds that since they are not mixed/combined, the bottom/lower ones do not assist to nullify the upper ones, but rather, the rims at the bottom of the vessel are permitted, whereas the ones at the mouth are forbidden, until there will be there one-hundred according to the law and it will nullify the mouth of this jug with one-hundred mouths, and the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 11
+
+מגורה – a storehouse where they store the grain.
+וקפאה – he removed what was above, the Aramaic translation of (II Kings 6:6): “and he made the ax head float”: the iron floated.
+אם יש בקפוי תעלה באחד ומאה – The Jerusalem Talmud explains that this is what he said: if there is in the skimming with what is underneath it one-hundred and one [parts], it is neutralized, and Rabbi Eliezer, according to his reasoning, who said that he ones on the bottom neutralize the ones on the top, and it comes to tell us that even though he skimmed it, he revealed his intention that it had not become mixed with the bottom ones, nevertheless, the bottom ones assist to nullify.
+ורבי יהושע אומר לא תעלה – Rabbi Yehoshua, according to his reasoning who said about that the bottom ones do not assist to nullify.
+סאה תרומה וכו' – it is the conclusion of the words of Rabbi Yehoshua, and this is what he said: since it is not neutralized, how does he do it? יקפיאנה – he should remove what floats above and a bit around it until he knows that he removed everything, and all of the rest is unconsecrated produce.
+אם כן למה אמרו – our Mishnah disputes the words of Rabbi Yehoshua. If so, in which place did they say that heave-offering requires one and one hundred [parts], since there is repair through skimming. And they respond that when it is not known if the Seah had become mixed up in the storehouse after it fell on the lip of the storehouse, alternatively, from the outset, it was not known where it fell, and the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 12
+
+שתי קופות – in each one is fifty Seah [of unconsecrated produce].
+ואין ידוע לאיזו מהן נפלה – and both are forbidden from doubt, they assist each other tonullify, and if he wanted to neutralize a Seah from this one, he neutralizes, from that one, he neutralizes, half from this and half from that one, he neutralizes. And these two bins, even if they are in two homes, and it is not known from into which the Seah of heave-offering fell, they neutralize each other, because it is their manner to be vacated, and they are carried from place to place and sometimes are mixed with each other. But two storehouses are not carried; when they are in the same house, they neutralize each other, and if they are in two [houses], they don’t neutralize each other.
+ר"ש אומר אפילו הן שבתי עיירות – but the Halakha is not according to Rabbi Shimon.
+
+Mishnah 13
+
+שנפלה אחת מהן – one bunch in a similar manner, and it is not recognized from between them, and that bunch was half unconsecrated produce and half heave-offering.
+שהיו שם מאה ושני חציים – with the half of heave-offering which is in it, and Rabbi Yosi teaches us that the the bunch which is half heave-offering becomes Terumah, but according to he percentage of Terumah that is in it, and we don’t say that the entire bunch becomes forbidden to non-priests, since it is Terumah that is mixed with unconsecrated produce.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+סאה תרומה טמאה שנפלה לפחות ממאה חולין – for impure heave-offering also is neutralized with one and one-hundred.
+ירקבו – for it is impossible for a Kohen to consume it because it is impure heave-offering. And surely as it is not taught in the Mishnah "ידלקו" /”that it should be burned,” tbecause we are concerned that perhaps that if he kindles them, they would come to a stumbling block/snare and that they would come to eat from it, because it is considered a mixture of heave-offering and unconsecrated produce (which is forbidden to non-priests), people would treat it lightly and they would not be careful about it all that much.
+אם טהורה היתה אותה סאה – and also the unconsecrated produce should be sold to the Kohanim at the [low] cost of the Terumah/heave-offering, for its worth is less, because there aren’t many who consume it, if it is defiled, it is not fit for eating.
+חוץ מדמי אותה סאה – for it is necessary to give it to the Kohen.
+ואם למעשר ראשון – pure [First Tithe] whose tithe had not been taken from it, the Terumah of the tithe that fell, he should request from the Levite that he should exchange them with unconsecrated produce, and the Levite should make them the Terumah of the tithe on his eatables forbidden pending the separation of sacred gifts..
+ואם למעשר שני והקדש טהורים נפלה – he should redeem them and consume the monetary worth of the tithe in Jerusalem, and that mixture of heave-offering and unconsecrated produce should be sold to the Kohanim at the monetary value of the heave-offering less the value of that Seah.
+ואם טמאים היו – the unconsecrated produce and the First Tithe into which pure heave-offering fell, for now, he is not able to produce Terumah of the tithe on another place, he separates upon it Terumah of the Tithe and sells them to Kohanim, and the Kohanim can eat them in small bits, in explanation, in a dry condition, like (Joshua 9:12 – not quoted correctly by Bartenura): “[This bread of ours….and see] how dry and crumbly it has become.”
+או קליות – just as that the ritually pure heave-offering was not made fit to receive Levitical uncleanness , and all food-stuffs that do not have liquid come upon them from the seven liquids (see Tractate Makhshirin, Chapter 6, Mishnah 4: dew, water, wine, oil, blood, milk, the honey of bees), it is not fitted to receive Levitical uncleanness.
+או ילושו במי פירות – as, for example, mulberry juice and pomegranates that are not made fit [to receive Levitical uncleanness].
+או יחלקום לעיסות – that he will give less than an egg’s bulk in each [little] lump of dough/started dough, and food-stuffs that are less than an egg’s size does not receive ritual impurities of eatables and it doesn’t defile ritual defilement of eatables, and if someone asks what is the difference from a Seah of ritually impure heave-offering that fell into ritually pure unconsecrated produce, that we state that it should rot, because it makes everything heave-offering and is considered like ritually impure and heave-offering that were mixed and would be forbidden to be eaten? But one can say that they are not similar, for above, this unconsecrated produce became like heave -offering, to be prohibited to foreigners (i.e., non-priests) on the strength of the ritually impure heave-offering, therefore, for Kohaim also, they are forbidden according to the law of ritually impure heave-offering/Terumah, but those unconsecrated produce of here, are not made into heave-offering, other than from the strength of pure heave-offering, therefore, they are permitted to Kohanim like ritually pure Terumah.
+
+Mishnah 2
+
+סאה תרומה טמאה שנפלה למאה חולין טהורים – and now the heave-offering is neutralized in one-and one hundred and everything is not made into a combination of heave-offering and unconsecrated produce that is prohibited to all non-priests. But the pure unconsecrated produce is not made fit to receive ritual impurity, nor does the ritually impure unconsecrated produce defile them.
+תרום ותשרף – just as if the pure heave-offering was neutralized and eaten, so too, that which is ritually impure should be separated as heave-offering and burned. And that being burned is similar to that rotting, for it is prohibited to benefit from it at the time when you burn it, for if you permitted it be able to derive benefit from it, you might come to eat it, for he holds that it is permitted through renunciation.
+תעלה ותאכל נקודים – as dry stuff, all of this as we have explained above (in Mishnah 1 of this chapter), and the Halakha is according to the Sages.
+
+Mishnah 3
+
+תעלה ותאכל – In this, Rabbi Eliezer agrees that even that Seah is eaten, because of that above of ritually impure heave-offering that fell, even though it was suspended in pure heave-offering, nevertheless, when he causes heave-offering to be collected and it returns to its first designation, but here, when the pure [heave-offering] fell, even though the heave offering was ritually impure, when he collects it, it returned to the designation fo ritually pure heave-offering as it was.
+
+Mishnah 4
+
+ב"ש אוסרים – who (i.e., the School of Shammai) holds that impure heave-offering that was mixed with pure [heave-offering] is not neutralized in one and one-hundred, as we explain the reason further on.
+לאחר שהודו – the School of Shammai to the words of the School of Hillel. Because the School of Hillel raised a difficulty to the School of Shammai: If evfen iturally pure heave-offering [which is punishable] by death [if eaten] by foreigners (i.e., non-Kohanim) is neutralized, impure [heave-offering which is a positive-commandment regarding a Kohen, is it not obvious? And the School of Shammai retracted to teach according to the words of the School of Hillel.
+תרום ותשרף – and the rest is permitted.
+אבדה במעוטה – since it is all heave-offering, and there isn’t an injustice to the tribe [of Levi] even to elevate it [as a heave-offering] is unnecessary. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+כתרומה ודאי – Rabbi Eliezer, according to his reasoning who said that I state that a Seah that fell is a Seah that was neutralized.
+אינה מדמע אלא לפי חשבון – and the Seah that he lifted up, only has one part from one-hundred of heave-offering, and the rest is unconsecrated produce.
+
+Mishnah 6
+
+אין המדומע מדמע אלא לפי חשבון – because what that is Terumah/heave-offering in this Seah of mixed heave offering and unconsecrated produce we require one-hundred of the unconsecrated produce, but we don’t require one-hundred Seah corresponding all of that Seah of mixed heave-offering and unconsecrated produce , which is not considered completely Terumah/heave-offering to prohibit secondary unconsecrated produce.
+ואין המחומץ מחמץ אלא לפי חשבון – started dough of unconsecrated produce that had leavened in leaven of heave-offering, it is all forbidden to foreigners (i.e., non-Kohanim) and if there fell from that started dough into another piece of stared dough of heave-offering and became leavened, it is not forbidden other than according to the calculation [of the quantity of true heave-offering contained in the mixture] of the measure of leave of Terumah that is mixed in it, and does not forbid another piece unless there fell from the first a measure so large that there is in the leaven of Terumah that is combined in it in order to leave the later piece without combination of the unconsecrated produce that is combined with heave-offering.
+ואין מים שאובים פוסלים את המקוה אלא לפי חשבון – A Mikveh/ritual bath that has in it twenty-one Seah of rain water, we will fill/draw on its shoulder nineteen [additional] Seah and let it run through a conducting channel/gutter into the Mikveh (see Tractate Temurah 12b) and they are pure, and even though three Seah of drawn waters disqualify a Mikveh, the drawn waters are kosher when it is through a conducting channel it was there that most of the measure of the Mikveh, which is twenty-one Seah of rain water, according to the calculation, for the drawn waters do not disqualify the Mikveh when they are going through a conducting channel unless there are twenty [Seah] of drawn water, for isn’t there the majority of the measure of the Mikveh from rain waters. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+הגביהה – according to the law of heave-offering that is neutralized in one-and one-hundred.
+הרי זו מותרת – and one needs to lift it up [out of the mixture].
+עד שתרבה תרומה על החולין – that is, until there would fall there fifty-one [parts] of heave-offering/Terumah, but half by half is permitted.
+
+Mishnah 8
+
+עד שנפלה אחרת – another Seah of heave-offering/Terumah.
+הרי זו אסורה – that it is like they fell at one time.
+ור' שמעון מתיר – and it was known known to about first falling until it fell a second time, Rabbi Shimon admits that it is like the case when they fell at the same time. But he disputes where it was known to him in the meantime and he did not have the opportunity to lift it up until another fell, Rabbi Shimon holds that since he was about to lift it up is like something that has been lifted up, and he goes according to his reasoning , that he holds in general (Tractate Pesahim 13b; Tractate Bava Kamma 76b): He who is about to be sprinkled is considered as if it was sprinkled, but the Sages state that now, hoever, it was not lifted, and the Halakha is according to the Sages.
+
+Mishnah 9
+
+וטחנן – all of it [was grounded] at one time.
+ופתחו – and we don’t say that unconsecrated produced lessened but not the heave-offering, and there isn’t one-and one-hundred [parts neutralizing it] and it is forbidden.
+ואם ידוע שהחטים של חוליין יפות משל תרומה מותר -, and those of the unconsecrated produce increased [in amount] but those of heave-offering did not increase, and there is here one-and one-hundred, but even though that initially they were forbidden, they returned and became increased through grinding, and even ab initio, he is able to grind it in order to permit them.
+ואם מזיד אסור – the Rabbis fined him because he nullified a prohibition ab initio, and the same law applies to all of the prohibitions in the Torah that were nullified willfully that are prohibited.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+האוכל תרומה שוגג משלם קרן וחומש – as it is written (Leviticus 22:14): “but if a man eats a sacred donation unwittingly, he shall pay the priest for the sacred donation, adding one-fifth of its value.” And the one-fifth is one quarter of what he ate, as for example, if he ate heave-offering that was worth a Denar, he pays a Deinar and one-quarter, which are amidst all, five-fourths Denar, it is found that the principle with its fifth is five, and all the added-fifths mentioned in the Torah are such.
+אחד השותה – [who drinks] wine.
+ואחד הסך – [who anoints] with oil. For drinking is included within eating, as it is written (Deuteronomy 14:26): “[and spend the money on anything you want -] cattle, sheep, wine, or any other intoxicant,” and it is written afterwards (ibid.,) “and you shall feast there.” And anointing is like drinking, as it is written (Psalms 109:18): “May it enter his body like water, his bones like oil.”
+וחומש חומשה – for if he ate heave-offering and paid the principal and added-fifth, and went back and ate the payment of the fifth, he adds a fifth on that same fifth.
+אינו משלם תרומה – for the heave-offering is for the Kohen, and the payments of what he ate are an obligation upon hi, and he is not able to pays his obligation from another place.
+אלא חולין מתקונים – tha they separated from them heave-offerings and tithes, for the All-Merciful stated (Leviticus 22:14): “He shall pay the priest for the sacred donation,” that things which is appropriate to me holy. And the added fifth also needs to come from designated unconsecrated produce , as it is written (Leviticus 22:14): “adding one-fifth of its value,” teaching that its added fifth is like it.
+והן נעשין תרומה – those designated unconsecrated produce.
+והתשלומין תרומה – if he went back and inadvertently ate that unconsecrated produce that had been paid, what he goes back and pays in their place, they also become heave-offering.
+אינו מוחל – for since the decree of the Biblical verse is that he is liable to pay the appropriate thing to become holy and is not able to exempt himself with money, the matter is not dependent upon the owners.
+
+Mishnah 2
+
+בת ישראל – [the daughter of an Israelite] who separated heave-offering, but did not give it to the Kohen and inadvertently ate it [herself].
+ואח"כ נשאת לכהן – and behold she is worthy to consume heave-offering/Terumah for the wife of a Kohen eats heave-offering/Terumah.
+משלמת קרן וחומש לעצמה – behold if that selfsame heave-offering that she ate now in its natural form, she would not be liable to give to a Kohen for she has become a Kohenet through her marriage. Therefore, now, the payments are hers.
+משלמת קרן לבעלים – according to the law of steal from one’s colleague, but the added fifth is detained for herself.
+
+Mishnah 3
+
+הוא משלם את הקרן – he value of the heave-offering, according to the law of theft for he has become a thief regarding it.
+והן משלמין את החומש – the transgression of their eating inadvertently, but they do not pay the added firth, but rather eat and drink and anoint himself , but the person who damages the heave-offering does not pay the added fifth, as it is written (Leviticus 22:14): “But if a man eats of a sacred donation unwittingly, [he shall pay the priest for the sacred donation, adding one-fifth of its value], excluding the one who causes damage.
+הן משלמין קרן וחומש – properly designated unconsecrated produce, and they should make it Terumah, and he pays them the value of the unconsecrated produce that he would have had to feed them. But there is a difference between them, for the person who feeds does not pay anything ought the value of the heave-offering, but according to the Rabbis, he pays the value of the unconsecrated produce.
+
+Mishnah 4
+
+דמי תרומה – for its value is not expensive like unconsecrated produce.
+וחומש מן החולין – and they are made heave-offering, like the law of all who eat heave-offering inadvertently.
+וקרן דמי תרומה – because of the double [fine] to the thief.
+תרומת הקדש – that the Kohen dedicated for Temple repair.
+שני חומשים – one because he at heave-offering, and one because he benefited from that which was dedicated to the Temple, but there is no double payment for dedication to the Temple, as it is written (Exodus 22:8): “he whom God declares guilty shall pay double to the other,” but not to the Temple.
+
+Mishnah 5
+
+מן הלקט ומן השכחה ומן הפאה – because they do not have in them the obligation [to pay] heave-offering/Terumah and tithes, therefore, they are not within the general thing that is appropriate to become holy, and they are not similar to designated unconsecrated produce for these were appropriate to being holy prior to being designated/fixed, but gleanings and that which was forgotten and the corner [of the field] did not appear to be holy.
+ומן ההפקר – for after he took possession of it.
+ולא ממעשר ראשון שנטלה תרומתו – for even though that now, they are like designated/fixed unconsecrated produce, since it precedes taking its heave-offering it was not appropriate, it is also not not appropriate.
+שאין הקדש פודה הקדש – and these are important like that something dedicated to the Temple prior to their being redeemed, and a person cannot exempt himself with the money belonging to “On High.” And Rabbi Meir holds that Second Tithe is the money of “On High,” and since it is prior to their being redeemed they were not appropriate, further, it is not appropriate after they are redeemed.
+וחכמים מתירין באלו – with Second Tithe and that dedicated to the Temple which was redeemed. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+שישלם מן היפה על הרע – as for example, that he ate dried figs, and according to the measure that he consumed dried figs, he should pay dates, and not according to the value, for since that he consumed a Zuz’s worth, that he pays back a Zuz – what difference does it make to him if he should pay from greater choice for less choice. And here are those who state that even according to the value, we are able to say that if he ate something that purchasers don’t jump to buy, he should pay with something that purchasers jump to buy. and are not worthy for eating, but another species he is not able [to pay]; he must wait until the aftermath of the Sabbatical year and pay from cucumbers from the aftermath of the Seventh Year, but from the Seventh Year [itself] are forbidden to pay his liability, for that is similar to doing business [which is prohibited on the Sabbatical year].
+לפיכך – he cannot pay from another species; if he ate cucumbers of heave-offering of the eve of the Sabbatical year, and there are no cucumbers of that year found any longer, for they have become hard,
+
+Chapter 7
+
+
+
+Mishnah 1
+
+האוכל תרומה מזיד – without warning, for whereas if they warned him, he is flogged and does not pay. But even thought that without warning, he is liable for death at the hands of heaven, he is not exempted from payment/indemnity.
+ואינו משלם את החומש – for the Torah did not obligate the added fifth, other than for one who consumes heave-offering inadvertently.
+התשלומין חולין – for payment of someone who acted inadvertently alone, the All-Merciful calls him “holy,” as it is written (Leviticus 22:14): “[but if a man eats of a sacred donation unwittingly,] he shall pay the priest for the sacred donation, [adding one-fifth of its value],” but payment of someone who acts willfully is unconsecrated produce, for since they are unconsecrated, if the Kohen wants to refuse, he can refuse, what is not the case with payment of a person who acts inadvertently, that if he wants to refuse it, he cannot refuse it because they are holy.
+
+Mishnah 2
+
+בת כהן שנשאת לישראל – and she is forbidden to consume heave-offering.
+משלמת את הקרן – according to the law of someone who steals from his neighbor, but not the added fifth, for she is the daughter of a Kohen, as it is written (Leviticus 22:10): “No lay person shall eat of the sacred donations,” excluding this one who is not a foreigner (for after all, she is the daughter of a Kohen), and it is possible for her that she will return to the house of her father like in her youth (i.e., if she is divorced by her husband, for example) and she would be permitted to eat heave-offering.
+ומיתתה בשריפה – if she ran about as a prostitute underneath her Israelite husband, as it is written (Leviticus 21:9): “When the daughter of a priest defiles herself through harlotry, [it is her father whom she defiles; she shall be put to the fire],” as long as she is the daughter of a Kohen, it doesn’t matter whether the wife of a Kohen nor the wife of an Israelite, she is [put to death] through burning by fire.
+נשאת לאחד מכל הפסולים – as, for example, one unfit for the priesthood on account of his father’s illegitimate connection/חלל, a descendant of the Gibeonites/נתין and an illegitimate child/ממזר, pays the principle and an added fifth, for she became degraded/desecrated through his sexual union [with her] and she is not worthy any longer to consume heave-offering, and behold, she is like a foreign woman.
+ומיתתה בחנק – as it is written (Leviicus 21:9): “When the daughter of a priest defiles herself though harlotry.” Whomever is worthy of returning to her father’s house, if it were not for this prostitution, she [would be punished] by fire/burning, excluding if she had sexual intercourse with someone who is unfit for her where she is not worthy to return to her father’s house, for this is not [punishable] through burning.
+וחכמים אומרים כוכ' – for she is not a “foreign woman” until she is a foreigner from her beginning until her hend, and this since she has already eaten heave-offering, she does not pay the added firth.
+ומיתתה בשריפה – “when the daughter of a priest” (Leviticus 21:9) is written, anyway. And he Halakha is according to the Sages.
+
+Mishnah 3
+
+המאכיל את בניו הקטנים – for these [minor-age children] are not liable, and his slaves, even if they are adults.
+ותרומה חוץ לארץ – even though it is subject to the laws of heave-offering/Terumah, we don’t add the added-fifth [payment] to it.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+לתך על תרומה נפלה – and that of heave-offering is permitted, and specifically, with two bins, one of unconsecrated produce and one of heave-offering. We suspend heave-offering into heave-offering that fell that has a permission for two bins. But if one of them is unconsecrated produce and one of them are eatables forbidden pending the separation of sacred gifts/טבל, or First Tithe and similar kinds of things, we do not suspend that the heave-offering fell into eatables forbidden pending the separation of sacred gifts in order to permit the unconsecrated produce, for after that the eatables forbidden pending the separation of sacred gifts became totally prohibited to non-priests, and for why do you see it appropriate to prohibit this bin more than that one? And similarly, with ritually impure or ritually pure, we suspend with ritually impure or with something completely forbidden to non-Kohanim and that which is not completely forbidden to non-Kohanim we suspend with that which is completely forbidden to non-Kohanim? The general principle of the matter is that wherever that one is not spoiled/ruined, we suspend it.
+אבל אחת מהן פטור – for perhaps he ate from unconsecrated produce.
+וחייבת בחלה – for it is doubtful unconsecrated produce.
+ורבי יוסי פוטר – for since he did not know it would be like something forbidden to non-Kohanim (i.e., the that which is Terumah mixed with unconsecrated produce) , which is exempt from Hallah. And the Halakha is according to Rabbi Yosi in all three segments of our Mishnah.
+אכל – another person ate from the second [bin], he is exempt.
+כקטנה שבשניהם – to be lenient.
+
+Mishnah 6
+
+אינה מדמעת – for perhaps it is identical with that of unconsecrated produce.
+
+Mishnah 7
+
+זרע אחת מהן פטור – he who sows heave-offering/Terumah inadvertently, must turn over the ground, and if he did not overturn it, the large ones are Terumah/heave-offering, but here he is exempt because they are like unconsecrated produce.
+בדבר שזרעו כלה (the seed does not disintegrate) – as, for example, wheat and barley; it is permitted to foreigners (i.e., non-Kohanim) for this is not definitely heave offering, but we consider it like the growth [of produce entirely forbidden to foreigners] as is taught in the Mishnah in chapter nine (see Tractate Terumot, Chapter 9, Mishnayot 5-6) that they are unconsecrated produce.
+כדבר שאין זרעו כלה – as, for example, garlic and onions which are forbidden, even though we consider it as something completely forbidden to non-priests, and not like Terumah, for in a case where the seed does not disintegrate, we must be more stringent.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+האשה – the daughter of an Israelite married to a Kohen.
+מת רבך – and he was inherited by the son of his daughter from an Israelite or his daughter was married to an Israelite.
+שהוא בן גרושה או בן חלוצה – and he is unfit/disqualified from eating Terumah/heave-offering.
+רבי אליעזר מחייב קרן וחומש – in all of them.
+ורבי יהושע פוטר – In the Gemara (Tractate Pesahim 72b; Tractate Yevamot 34a), it maintains it especially with eating leavened heave-offering on the Eve of Passover, because his time (for doing the thing) is pressed (and cannot be postponed) and the hour is pressed as he stands to remove the leavening from the Terumah/heave-offering. And the Halakha is according to Rabbi Yehoshua.
+ורבי יהושע מכשיר – as it is written (Deuteronomy 33:11): “Bless, O Lord, his substance, and favor his undertakings,” even one unfit for the priesthood on account of his father’s illegitimate connection, that he favor his undertakings.
+נודע שהוא בעל מום עבודתו פסולה – even according to Rabbi Yehoshua, as it is written (Numbers 25:12 – and not chapter 28, as indicated in the printed text): “My pact of friendship/peace,” when he is complete and when he is lacking/defective. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 2
+
+וכולם – a slave and a woman who ate from the beginning with permission, it is in this that Rabbi Eliezer states that they should swallow it. But the son of a woman divorcee or the son of a woman who performed the ceremony of removing her deceased husband’s brother’s shoe, that forever did not eat with permission, Rabbi Eliezer admits that he should spit it out, something that he was disqualified, or the heave-offering was disqualified prior to his placing it in his mouth, as Rabbi Eliezer admits that he should spit it out.
+אם שטעם טעם פשפש – an unclean reptile, for when they crush it, his breath is most repulsive, and it is found in the walls and in the beds and we call it B’KEE in Arabic and in the foreign language, TZIMITZA, and the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 3
+
+היה אוכל באשכול – he detached a cluster from the vine that is in the garden and he would eat while walking until he entered the courtyard, for the courtyard establishes [its liability] for tithing, and even an incidental meal is forbidden until he separates heave-offering and tithes.
+ר' אליעזר אומר יגמור – not that he should eat in the courtyard, but rather, he should leave outside the courtyard and complete eating the cluster in the garden.
+לא יגמור – and even in the garden, until he tithes.
+חשיכה לילי שבת – and he was eating an incidental meal, for Shabbat establishes [liability for] tithing and even an incidental meal is prohibited.
+יגמור – on Saturday night, but on Shabbat itself, he admits that it is prohibited.
+לא יגמור – even on Saturday night, until he tithes, and the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 4
+
+ישפך – and there isn’t here because of the destruction of heave-offering because it is forbidden to drink of it, lest a snake drank from it.
+ושארכל המשקים מותרים – because a snake does not drink from them, but that the honey and brine and pickle (containing fish-hash and sometimes wine) and pounded garlic, all of these are mentioned in the Gemara (Tractate Hullin 49b) for prohibition, for the snake drinks from them.
+כמה ישתה – how much should stand uncovered.
+הרחש – the snake, and because it walks on its belly, it is called רחש/a creeping thing/reptile, for it does not appear like walking but rather, like moving/vibrating and shaking.
+ממקום קרוב – the explained it (Tractate Hullin 10b), in order that it can go out from underneath the ear of he utensil, and it will drink and return to its hole.
+
+Mishnah 5
+
+שיעור המים – that it would be forbidden because of being uncovered.
+כדי שתאבד בהןמרה – if here was such a great deal that the poison of the snake would deteriorate [its venom] and would be lost in them, there would be nothing of being uncovered, and they would know how much poison a snake it puts in at one time.
+מרה – the poison that the snake puts in is called מרה/bitterness.
+בכלים כל שהן – even if they are many, whatever the amount as they are, there is in them on account of be uncovered, when the water is in the utensils.
+ובקרקעות עד מ' סאה – there is in them because of being uncovered, more than this, there is none because of uncovering, for the poison is abolished in them. But the Halakha is not according to Rabbi Yosi. But a spring that draws out even a bit, there is nothing in it of uncovering. And uncovered kwaters when they are prohibited to drink them, thusly there are forbidden to give to his cattle to drink and to wash in them his face, hands and feet, and to knead the plaster, and to use them in any manner of usage.
+
+Mishnah 6
+
+נקורי תאנים – a fig in which appears in it a biting, it is prohibited, perhaps the snake bit it and put in it poison.
+אפילו הן ככר – meaning to say that they are very large and the bite is from one side, he should not say that he eats from one side and I [eat] from the other side.
+כל שיש בו ליחה – the poison combines with the moisture, and permeates through everything, ut in a dry thing, he cuts the bitten part and eats the rest.
+ונשוכת נחש – a beast/cattle that was bitten by a snake and he slaughtered it (i.e., the cattle), it is forbidden, because the poison permeates in the entire body.
+
+Mishnah 7
+
+משמרת של יין – even though the lower uensil is covered with a strainer, there is in it because of uncovering, for the poison passes along the path of the strainer and goes into the lower utensil.
+רבי נחמיה מתיר – because the poison floats and does not pass, but the Halakha is not according to Rabbi Nehemiah.
+
+Mishnah 8
+
+ספק טומאה – as, for example, two jugs in the private domain, and a reptile touched one of them, and it is not known to which of them, and both of them are suspended.
+במקום התורפה – a place that is ownerless and it stands to suffer loss there.
+יניחנה במקום המוצנע – for he is still careful on its being guarded, as it is written (Numbers 18:8): “[I hereby give you] charge of all My gifts, [all the sacred donations of the Israelites],” with two heave-offerings the Biblical verse speaks – one is pure heave-offering and the other is suspended Terumah and both of them require guarding.
+ר' יהושע אומר וכו' – for he holds that the word "תרומתי" – is written without the [letter] “Vav”, and there is the traditional Scriptural text (i.e., letters without vowels) is authoritative in Biblical interpretation.
+אל יחדש בה דבר – and there is no need to guard it, and it is even prohibited to cause the riual defilement, and he Halakha is according to Rabban Gamaliel.
+
+Mishnah 9
+
+בגת העליונה – place where they store it away.
+והתחתונה – a pit on the inside of the vat where the wine goes into it.
+טמאה – it has ritually impure unconsecrated produce, and it is appropriate for it during the days of its ritual defilement, or for someone who does not consume unconsecrated produce in ritual purity, and if the heave-offering/Terumah falls into it, he should have something impure that is forbidden to all non-priests, but even to Kohanim, it is not appropriate.
+ואם יכולים להציל ממנה רביעית – if he able to search around behind the utensils and to save from it a fourth [of a LOG; a LOG= six eggs) in ritual purity prior to its all descending and becoming defiled.
+יציל – he should go around behind he utensils and save it, and even though it is within , he should go round behind the utensils that it would descend from the heave-offering to the unconsecraed produce that is in the lower [vats] and he will lose the heave-offering, he should no defile the heave offering with hands to save the heave-offering, since he is able to save from it one-quarter of a LOG in ritual purity which is an important thing.
+ואם לאו – that he should not find a totally pure utensil, and eventually, all of it goes o riual impurity, and in this they dispute, for Rabbi Yehoshua holds that he should defile it by hand, to save the heave-offering as it is taught at the end [of this chapter, Mishnah 11) “but as regards both of these cases (Mishnayot 9-10), Rabbi Yehoshua stated, etc. But Rabbi Eliezer holds that even though that ultimately, it would all go to become unclean, he should not make it unclean by hand to save the Hullin, but the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 10
+
+וכן חבית של שמן – [a jug of] pure [oil] that spilled, and everything goes to loss, they dispute as what is above (in Mishnah 9), and thus they teach regarding oil that spilled, and they did not take it like regarding wine, because a barrel of oil [that broke] in the upper vat, but in the bottom is unconsecrated ritually impure produce, Rabbi Eliezer and Rabbi Yehoshua agree that if he is able to save from it one-fourth [of a LOG] in ritual purity, he should save it, and if not, let it descend, and he should not defile it by hand, because the oil is appropriate to kindle and they did not trouble to lose a little bit. And with wine, also, they did not dispute, other than specifically when the lower [vat] has less than one-hundred [parts] of unconsecrated produce, for the entire unconsecrated produce becomes forbidden even for non-priests, and there is loss, but if there is one-hundred [parts] of unconsecrated produce, everyone admits, do not defile it by hand because there is no loss.
+
+Mishnah 11
+
+ועל זו ועל זו – on that which a doubt of ritual impurity resulted, and on this that is getting lost, Rabbi Yehoshua stated he is not warned on their ritual defilement, and that which is is warned about, lest it become defiled, how so? He was passing [from place to place with loaves of heave-offering in his hand when a heathen approaches him who says to him – give him one of them so that he can defile it and if not he would defile all of them], Rabbi Yehoshua stated, he should leave one of them on the rock in order that he doesn’t cause ritual defilement to the others. Ans even that one, he should leave on the rock and not give it to him in his hand, so that he would not defile the hands. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 12
+
+תנו לנו אחת מכם – they want to come upon her with force.
+יטמאו כולן – they do not set aside the regard due to one human life for the sake of saving another human life, and in this, Rabbi Eliezer and Rabbi Yehoshua agree.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+הזורע תרומה שוגג יופך - he ploughs and turns it over, in order that will not grow, and there is nothing in this.
+ומזיד יקיים – since it was called by the designation of Terumah/heave-offering on the field, it would appear like losing the heave-offering.
+ואם הביאה שליש אפילו שוגג יקיים – because it is prohibited to destroy the Terumah/heave-offering.
+ובפשתן מזיד יופך – and even if it brought forth one-third, in order that the chips will not benefit, and he will think that the seed alone is what is Terumah/heave-offering and is prohibited. But the essence of the flax is because of the chips and not because of the seed.
+
+Mishnah 2
+
+בדמי תרומה – that the growth of heave-offering is forbidden to foreigners (i.e., non-Kohanim).
+לא ילקטו אלא עניי כהנים – for we suspect that when they glean it they will cast it into their mouths.
+אם כן לא ילקטו אלא טהורים – because a ritually impure Kohen is prohibited with [consuming] Terumah/heave offering. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 3
+
+וחייבת במעשרות – First Tithe and Second [Tithe], and the same law applies with heave-offering/Terumah.
+ובמעשר עני – if it is the third year or the sixth year of the Shmittah (the seven year agricultural cycle), when the Poor Man’s Tithe is practiced on them.
+החובט – growth of these heave-offerings with a staffs, behold this is praiseworthy , in order that he won’t need to muzzle the cattle that threshes it, for it is prohibited to allow her to eat with heave-offering if she is not the cow of a Kohen.
+כפיפות – baskets.
+מאותו המין – of unconsecrated produce, if it is wheat, wheat, and if it barley, barley.
+נמצא לא זומם – meaning to say, he does not muzzle (by complying with the Torah law in Deuteronomy 25:4) and place a muzzle in its mouth, for behold it eats from the same species.
+ולא מאכילה תרומה – in the basket, it is of unconsecrated produce that is supending by its neck that she consumes.
+
+Mishnah 4
+
+גדולי תרומה תרומה – from the Rabbis the Rabbis made an ordinance because of ritually impure heave-offering in the hand of a Kohen, just as that it should not be delayed/tarried with him until the time of sowing in order to sow it, and it comes to a stumbling block/snare, and because of this, they decreed that growth of heave-offering is like heave offering.
+וגדולי גדולין חולין – he did not go back and sow that growth, its growth would be unconsecrated produce.
+הטבל – its growth is unconsecrated produce because the majority of it is unconsecrated produce.
+ומעשר ראשון – also because its majority is unconsecrated produce.
+וספיחי שביעית – because they are not found and are not practiced in every year.
+ותרומת חוץ לארץ – also because it is not found.
+המדומע – that its majority is unconsecrated produce.
+ובכורים – that are not found [that are] practiced other than with the seven species (i.e., wheat, barley, pomegranate, [grape] vines, figs, olives and date honey – see Deuteronomy 8:8).
+גדולי הקדש ומעשר שני חולין – that if he sowed from them one Seah and added several Seah, it is unconsecrated produce. Even with something where its seed does not disintegrate..
+ופודה אותם בזמן זרעם – he redeems all the storehouse with the value of that Seah.
+
+Mishnah 5
+
+מאה לגנה של תרומה – a field that was sown with garden beds and there are one hundred garden beds of heave offering and one of unconsecrated produce and it is not known which of these is of unconsecrated produce.
+כולן מותרים – it is a leniency that they (i.e., the Rabbis) made with regard to the growth of heave-offering that one garden bed of unconsecrated produce is permits many garden beds with something where its seed has disintegrated.
+אבל בדבר שאין זרעו כלה – one [garden-bed] of heave-offering prohibits one-hundred of unconsecrated produce, because the land does not neutralize with one and one-hundred.
+
+Mishnah 6
+
+הטבל גדוליו מותרים – with an incidental meal, when he ate [he needs to say, like the rest] of the eatables forbidden to be consumed pending the separation of sacred gifts, that their work was not completed.
+בדבר שזרעו כלה – now the Tanna/teacher explains this matter that is taught in the Mishnah above (Mishnah 8), that eatables forbidden to be consumed pending the separation of sacred gifts, its growths are unconsecrated produce and they would not be so other than with something where its seed disintegrated.
+אבל בדבר שאין זרעו כלה – meaning to say the garlic is considered that its seed disintegrates like the barley, and it (i.e., the Mishnah) took “barley” because there is nothing in the grains where its seed disintegrates and is lost quickly like barley. Another explanation: the garlic which is large like barley, its seed does not disintegrate, but less than the equivalent of a barley seed, its seed disintegrates. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 7
+
+המנכש – tears out bad grasses that grow amindst the grain and the vegetables.
+בחסיות – such as garlic and LOF (plants similar to colccasia, with edible leaves and root, and hearing beans – classified with onions and garlic) and onions and leek-green plants, all of these are called חסיות/leeks.
+אע"פ שפרירותיו – of the idolater are eatables forbidden to be eaten pending the separation of sacred gifts, for this Tanna holds that there is no acquisition for an idolater in the Land of Israel to release him from the obligation for tithing, and the growth of eatables forbidden to be eaten pending the separation of sacred gifts is eatables forbidden to be consumed pending the separation of sacred gifts like something where the seed does not disintegrate, nevertheless, he eats from them an incidental meal.
+שתילי תרומה – as, for example, saplings of cabbage and a species of beets. שנטמאו ושתלו טהרו מלטמא – and since they were attached/fastened to the ground, they became neutralized from he law of food. And if you should say that since the essence of the decree that the growth of heave-offering is like heave-offering, it is not other than because ritually impure heave-offering is in the hand of the Kohen, perhaps he will tarry near it and will become a stumbling block regarding him. Yet, since he purified it, he tarries with it. And one can say that heave-offering that is sold at a greatly cheapened price because it is not appropriate other than for ritually pure Kohanim and if it is defiled, it requires burning. Therefore, even if they would give heave-offering to a Kohen in order to sow it, he would [you must say “lose”] from abolishing his field. But if they were the growths of unconsecrated produce, he would detain the ritually impure heave-offering in order to sow it.
+ואסורים לאכול – it is a mere preference.
+עד שיגום האוכל – cut all that is appropriate for eating, and what will grow afterwards will be permitted.
+עד שיגום וישנה – he will cutg what that grew also a second time, and and what that would grow from the second time onwards will be permitted. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+בטל שנתנו לתוך עדשים – [of unconsecrated produce] and the same law applies [regarding] an onion of heave-offering that was placed within lentils [there is an error of the copier here, and as one needs to say: ‘onion that was placed in the midst of lentils,” with an onion of heave-offering that was placed within lentils [[of unconsecrated produce]], and the same law applies to onion of unconsecrated produce that was placed into lentils of unconsecrated produce, and we are speaking as for example, that he placed it in the lentils after it became ripe and its water had gone out from it, for then, the onion when it is whole discharges on the lentils but does not absorb from them. But if the onion had been ripened with the lentils, it is obvious, that it gives and absorbs taste, even when it is whole.
+בנותן טעם – that the Kohen tastes them, that it is permitted in unconsecrated produce and in Terumah/heave offering, if it has the taste of heave-offering, everything is prohibited to foreigners (i.e., non-Kohanim), and if not, it is all unconsecrated produce as it was.
+ושאר כל תבשיל – as, for example, garlic and purret (i.e., leek with a head), in a similar manner.
+מתיר בצחנה – if he placed onion of heave offering in a small fish preserved in brine, which are small fish that are pickled in brine, he takes the onion and the small fish preserved in brine it is permitted, as long as the onion will be whole and it is not dissolved and is not combined with the small fish preserved in brine, for the onion that is placed in side it rather than to transfer the froth of the fish and not in order to give it a taste. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+תפוח – of heave-offering was chopped and placed when it is chopped and pounded into the started dough and it becomes leavened for since unconsecrated produce because of the heave-offering, that the dough was leavened is forbidden to foreigners (i.e., non-Kohanim).
+אע"פ שהבאישו – because of the barley of heave-offering, its waters are permitted.
+
+Mishnah 3
+
+הרודה – removal of the bread/pita from the oven is called רדייה /detaching/taking bread out of the oven.
+ונתנה ע"פ חבית של יין של תרומה – that now, the bead/pita absorbs and imbibes from the scent/smell of the wine.
+ר"מ אוסר – that he holds that the scent/smell is a thing/affair.
+ורבי יהודה מתיר – for he holds that the scent/smell is not a thing/matter.
+מפני שהשעורים שובות – draw from the moistness of the wine of heave-offering, and the Halakha is according to Rabbi Yosi.
+
+Mishnah 4
+
+אלא ריח כמון – that exactly the smell of (spices) [cumin] enters into the pita/bread, and the scent/smell is not a matter, whether with heave-offering/Terumah or with all of the prohibitions tht are in the Torah. And if it is because the oven was heated with heae-offering, its prohibition is ot a prohibition of deriving benefit.
+
+Mishnah 5
+
+תלתן – In Arabic, CHOLBA, and in the foreign language, FENGREEG”U
+אבל לא בעץ – even though that the taste of its stalk/tree and its fruit are equivalent, the tree does not combine with the fruit to prohibit the wine of unconsecrated produce, because the tree/stalk is not holy in heave-offering. But, [regarding] the Seventh Year and diverse seeds and that which is dedicated to the Temple, even the tree/stalk is prohibitd, for the stalk of fenugreek in wine provides a flavor to improve it.
+
+Mishnah 6
+
+ידלקו – for even the tree/stalk is forbidden, and the mixed seats/diverse kinds of the vineyard require burning as it is written (Deuteronomy 22:9): “else the crop-from the seed [you have sown]- and the yield of the vineyard,” lest it become burned with fire (i.e., lest it become sacred -forbidden property – lest a fire must be lighted – (for burning it – Jerusalem Talmud, Pesahim 28c).
+ומחשב כמה זרע יש בהן – for heave-offering/Terumah is taken with thought/care, and with estimating the quantity.
+וא"צ להפריש את העץ – and even though the taste of the stalk/tree and its fruit are equivalent
+ואם הפריש – prior to crushing, he is not able to crush and to separate them from the seed, and that the stalk/tree would remain to himself, for since he designated upon it the title of “Terumah/heave-offering,” he must give it to the Kohen.
+
+Mishnah 7
+
+שכבשן עם זיתי תרומה – it is the manner for olives to pickle them in water and in salt, and when the unconsecrated olives are crushed, that is, squeezed open, or chopped, they absorb from the unconsecrated olives, even if the heave-offering of olives are pure, for even if he pickled them in water, olives of heave-offering/Terumah are forbidden.
+אבל שלימי חולין – when unconsecrated olives ae full, even if they are pickled with olives [of heave-offering] that are crushed, hey do not absorb from them.
+
+Mishnah 8
+
+גרב – arched, pouched vessel/wine jug.
+כל גרב שהוא מחזיק סאתים – if impure fish was pickled with many pure fish inside the jug/vessel, and the vessel holds two Seah, and there is from the brine of the impure fish at a weigh of ten Zuzim of Judea, which are five Selaim of the Galilee, and all the rest is the brine of pure fish, that is found the brine of impure fish one in nine hundred and sixty [parts] of pure fish, it is prohibited. But, if the brine of the impure fish was less than this, it is permitted.
+רבי יהודה אומר רביעית לסאתים – when there would be one-quarter of a LOG of impure brine within the two Seah of pure brine, everything is forbidden; less than this, it is permitted. And this measure is close to two-hundred, and even though that Rabbi Yehuda holds that it is must be something of the same species but it doesn’t voided/neutralized, for brine is different, for it is mere moisture, and its prohibition is none other than Rabbinic, therefore, Rabi Yehuda states that it is annulled in near to two-hundred.
+ורבי יוסי אומר – that it is annulled in sixteen. And the law is that brine is annulled in more than one-thousand, and if there is more than one-thousand from a pure fish and one from an impure fish, it is all permissible,and if not, everything is forbidden.
+
+Mishnah 9
+
+לא פסלו את צירן – that they were lenient with the brine of impure locusts that it does not prohibit, because they lack blood and it not anything other than mere moistness.
+שהוא טהור – needless to say that it does not prohibit the mixture, but it itself is ritually pure. And the But the Halakha is according to the testimony of Rabbi Tzadok.
+
+Mishnah 10
+
+כל הנכבשים זה עם זה – unconsecrated vegetables that were pickled with vegetables of heave-offering, the heave-offering does not prohibit the unconsecrated produce.
+חוץ מן החסית – garlic and LOF/a plant similar to colocasia with edible leaves and root and bearing beans, and onion and leeks are called חסית/leek plants, for along with their sharpness, they give a taste in everything that are pickled with them. And when they are of heave-offering, they forbid, whether it is unconsecrated vegetable, whether leek , and the rest of the vegetables of heave-offering do not prohibit when they are pickled, but if they are cooked or boiled, they prohibit.
+
+Mishnah 11
+
+רבי יוסי אומר כל שנשלקים עם התרדים אסורים – Rabbi Yosi disputes with the first Tanna/teacher and holds that all the rest of the vegetables do not prohibit even when they are boiled , except from the phohibited beats such as of heave-offering and mixed seeds of a vineyard that give taste in their boiling.
+כרוב של קשי – that grows in a dry land that it is necessary to water it. If [they boiled] with the cabbage of heave-offering that grows in a moist land, and there is not need to water it, it is prohibited, and all irrigated fields on account of its dryness it abosorbs.
+ר"ע אומר – all that is prohibited and permited that are cooked one with the other, and they are of one species, are permitted, for they don’t give a taste to each other, except for the prohibited meat and the permitted that are cooked together that is prohibited. And the Halkaha is not like of these Tanaaim, other than the first Tanna/teacher alone who stated that that arll that is pickled are permitted except from the leek plants but if they are cooked or boiled, all of them forbid.
+הכבד אוסרת – liver of non-kosher meat that was cooked with permitted [meat] prohibits all that is cooked with it.
+ואינה נאסרת – if it was cooked with a prohibited substance, because it is anxious to emit regularly the much blood that is in it, it does not absorb it. And the Halakha is that liver that was cooked, even if it is something permissible is prohibited to eat, and prohibits all that is cooked with it, because it is filled with blood. And it discharges and returns and absorbs from the blood that discharged, but this is not an ordinance of cooking, unless he first singed it well with fire, and so have the people practiced.
+
+Mishnah 12
+
+בתבלים אסורים – as, for example, spices of heave-offering or of Orlah (the fruit of trees of the first three years which are forbidden) and mixed seeds of the vineyard.
+אפילו חלמון (yolk) – the red/fleshy substance of the egg which is from the inside, and all the more so, the yolk which is from the outside.
+מי כבשים ומי שלקות – in which heave-offering were pickled or boiled are forbidden to foreigners (i.e., non-Kohanim).
+
+Chapter 11
+
+
+
+Mishnah 1
+
+אין נותנין דבלה וגרוגרות – of Terumah/heave-offering.
+לתוך המורייס – the fat of fish.
+מפני שהוא מאבד – for such is the manner of cakes of pressed figs and dried-figs that are placed in fish-hash to wring out and to remove their water, and afterwards, they cast them off.
+אבל נותנים את היין למורייס – it was customary to put wine into the fish hand so that there would not be in it such fattiness in order to sweeten them and give them a flavor/taste. Therefore, it is permitted to put wine of heave-offering into it, and we don’t state to remove the froth/evil smell alone that he puts the wine and that is like that he destroys it.
+אין מפטמין את השמן (they may not perfume the oil) – of heave-offering in the roots of the spices that absorb the oil and go to waste. Alternatively, that the oil is not fit for consumption when it is made into perfume (wine mixed with honey), they place in the wine - honey and pepper.
+
+ממעיטו – It diminishes and lessens it through cooking. But there are those who explain that they lessen it from those who drink it, for human beings are not used to drinking boiled wine like unmixed wine.
+מפני שהוא משביחו – and it is more preserved/established. But the Halakha is not according to Rabbi Ywhuda
+
+Mishnah 2
+
+סתויונת – grapes that do not ripen until the days of he autumn, and regularly made from them vinegar.
+ושאר כל מי פירות – except for wine and [olive] oil.
+מחייב קרן וחומש – for a foreigner (non-Kohen) who inadvertently eats them, for it is considered to them as actual liquid heave-offering/Terumah.
+ורבי יהודה פוטר – from the added fifth, but he is liable for the principle, and ab initio, it is forbidden to foreigners (i.e., non-Kohanim).
+מטמא משום משקה – impure, and they defile, and make the seeds fit for Levitical uncleanness, like other liquids, as it is written (Leviticus 11:34): “[As to any food that may be eaten,] it shall become impure if it came in contact with water; as to any liquid that may be drunk, [it shall become impure if it was inside any vessel].”
+כמוני פטמין (like those who count spices) – like this spice has eight bags of his spices that are not exact and he returns and adds to them, but the Sages, exactly counted seven liquids that these alone are impure and make impure and make it fit to receive Levitical uncleanness, and we don’t add to them. And the seven liquids that the Sages counted (see Tractate Makhshirin , Chapter 6, Mishnah 4) are: water, dew, wine, oil, bee’s honey, milk and blood. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 3
+
+אין עושים תמרים דבש – if hey are of heave-offering/Terumah or of Second Tithe, for the daes are food and the honey is liquid, and we don’t restore the food to liquid.
+אלא בזיתים וענבים בלבד – for in the Torah, it explicitly said about them (Numbers 18:12): “All the best of the new oil, wine and grain –[the choice parts that they present to the LORD – I give to you].”
+אין סופגים את הארבעים משום ערלה – fruit of the first three years (i.e., Orlah), that have been squeezed out/pressed and removed from them the liquid, a person who drinks that liquid is not flogged from the Torah other than for olives and grapes alone.
+ואין מביאים בכורים משקין – as it is written (Deuteronomy 26:2): “[you shall take] some of every first fruit of the soil,” fruit you bring but you do not bring drink.
+אלא היוצא מן הזיתים ומן הענבים - - for he learned [the laws of] First Fruit from heave-offering/Terumah.
+ואין מקריבין על גבי המזבח – other than oil for the meal offerings and wine for the libations.
+
+Mishnah 4
+
+עוקצי תאנים – which on them are figs attached to the tree.
+הכליסין – Maimonides explained that they are a species of the kinds of figs.
+
+Mishnah 5
+
+גרעיני תרומה – kernels/stones that were found within the fruit of Terumah/heave-offering when the Kohen eats them.
+בזמן שהכהן מכניסן – and his mind is upon them and he has not made them ownerless, they are prohibited. As, for example, when they are soft and appropriate for eating such as the stones/fruit of apples and the quince and pears, if there remains in them moisteness that people can suck them, such as the fruit/stone/kernel of dates and things similar to them. But they are not appropriate at all even if the Kohen brings them in/keeps them , for they are permitted.
+עצמות הקדשים – we are speaking of the bones that are appropriate partially for eating, such as the heads of wings and gristles.
+המורסן (coarse bran) – of heave-offering, and they are the thick bran flour which is permissible for foreigners (non-Kohanim).
+סובין (bran flour/flour of second course) – of new wheat of heave offering is forbidden to foreigners, because he new [wheat] is moist and is not grinded/milled well , and there remains much flour combined with bran flour.
+ושל ישנות – of old wheat, for they are dry and grind/mill well, and are permitted, for the flour is not mixed in them at all. And until thirty days, they are called new.
+ונהוג בתרומה – in removing the bran flour and the coarse bran 
+in the same manner that they practice with unconsecrated produce. But there is not here anything with destroying the heave-offering when he casts/throws out what is not appropriate for eating.
+המסלך – that absorbs the fine flour in order to make the purest bead, and he did not sift from one Seah which is six Kab, but rather one Kab or two Kabim.
+לא ישליך את השאר – for that would be appropriate for eating, and it is found that he is destroying the Terumah/heave-offering.
+
+Mishnah 6
+
+מגורה – a storehouse where they collect/gather into it the grain.
+מכבד כדרכו – in the manner that they customarily sweep the storehouses, at the time when they empty them.
+
+Mishnah 7
+
+מטפח – gathers the [olive] oil in his palm, meaning to say, that he wipes it off/cleanses it with his fingers.
+
+Mishnah 8
+
+המערה – [one who pours] wine or [olive] oil of Terumah/heave-offering from one pitcher to another, and after he had poured everything that is in it, three drops dripped from it, one drop after another, in the manner of the utensils after he had poured out everything that was within them.
+נותן לתוכה חולין – and there is no need to wipe off/cleansse it well prior to putting into it the unconsecrated produce.
+הרכינה – he tilted it on its side, for the barrel had it in it other heave-offering that he poured all all what was within it and sucked out the wine or the [olive] oil that it was init and it appears that it was gathered into it.
+הרי זו תרומה – and we don’t say that they are unconsecrated [produce] for since he poured all what was inside it and there dripped from it three drops.
+בתרומת מעשר של דמאי – hat the tithe is his, and he gives (as a Levite) the Terumah of the tithe to the Kohen, and if he has in his hand one-eighth of an eight of a LOG, one must brig it to a Kohen, but not less than this. And these words refer to something impure, but something pure, even a little bit, one must search after that which is doubtfully tithed, but with something definitely tithed, whether impure or pure, whether a lot or a little, one must search after a Kohen.
+
+Mishnah 9
+
+כרשיני תרומה – he uprooted them for the feeding of cattle, for it he had uprooted them for the feeding of humans, it would be forbidden to feet them to cattle. But nevertheless, they may be used a bit for the feeding of humans, for if he did not use them at all for humans, they would not separate heae offerings or tithes, for something that is not appropriate for a human, they would not separate from it heave-offerings and tithes.
+מאכילין אותן – Kohanim for their cattle.
+מאכילין כרשיני תרומה – for since the body of the animal belongs to the Kohen, even though its food is upon an Israelite [to feed it]. And there is nothing of theft here. For if if he had wanted, he would give the Terumah/heave-offering to the owner of the cow, but we testify that it is pleasant for the owner of the cow that he should give it (i.e., the animal) vetches of Terumah, in order that he can feed it with ease, and it would be as if the Kohen had taken possession and he feeds them to his cattle.
+לא יאכילנה כרשיני תרומה – since the body of the cow belongs to the Israelite, as it is written (Leviticus 22:11): “but a person who is a priest’s property by purchase may eat of them,” and a “soul,” even the soul of an animal is implied. And the All-Merciful stated “priest’s property” – of a Kohen, he can eat of Terumah/heave-offering. The property of an Israelite cannot eat Terumah/heave offering.
+ישראל ששם פרה מכהן – that he received the cow from a Kohen through a settlement according to what it is worth now, such and such a cost, and the Israelite tended to fatten it, and what he increased its value over he settlement/assessment, they would divide the gain between them.
+לא יאכילנה כרשיני תרומה – for since he received it from an Israelite in its settlement, according to what it is worth, it became the cow of he Israelite and it does not consume Terumah/heave-offering.
+וכהן שקבל פרתו של ישראל – through an assessment/settlement in this manner.
+מאכילה כרשיני תרומה – because it was made the cow of he Kohen from the time that he accepted it upon him through assessment/ssettlement.
+
+Mishnah 10
+
+שמן שריפה – the oil of heave-offering/Terumah that had become defiled. And why did they call it שמן שריפה/unclean oil that is kindled because it designated for burning.
+ברשות כהן – that is when there is a Kohen there, for a candle for one is a candle for one-hundred.
+מדליק ברשותה – when she is there (visiting her father).
+מדליקין בבית המשתה – for since they are standing in clean clothes, they are not accustomed to carry oil candles from their places, lest it should drip on their clothes, therefore, one cannot be concerned lest they would carry the candle from the place where the Kohen is there to a place where there is no Kohen, but in the House of a Mourner where they wear filthy clothing, we would be suspicious.
+בבית האבל אבל לא בבית המשתה – in the House of Mourning, because their hearts are broken and depressed, we don’t concern outsells, lest they take out the candle fromone place where there is no Kohen, but in the House of Rejoicing (i.e., a wedding feast), where they are happy, and in the midst of their happiness, they are accustomed to be engaged with and carrying candles from place to place, we would be concerned
+אוסר כאן וכאן – for he grabs hold of both of their opinions stringently.
+ור"ש מתיר כאן וכאן – for he grabs hold of both of their opinions leniently. And the Halakha is according to Rabbi Shimon.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Terumot/Hebrew/Bartenura on Mishnah Terumot temp.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Terumot/Hebrew/Bartenura on Mishnah Terumot temp.txt
new file mode 100644
index 0000000000000000000000000000000000000000..087c248aad9135685ed095f08ae2ff47cd152fcc
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Terumot/Hebrew/Bartenura on Mishnah Terumot temp.txt	
@@ -0,0 +1,54 @@
+Bartenura on Mishnah Terumot
+ברטנורא על משנה תרומות
+Bartenura on Mishnah Terumot temp
+http://mobile.tora.ws/
+
+ברטנורא על משנה תרומות
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+<b>אין המדומע מדמע אלא לפי חשבון.</b> לפי מה שיש תרומה בסאה זו של דימוע בעינן מאה מן החולין, ולא בעינן מאה סאין כנגד כל אותה סאה של דימוע, שאינה נחשבת כולה תרומה לאסור חולין שניים:
+<b>ואין המחומץ מחמץ אלא לפי חשבון.</b> עסה של חולין שנתחמצה בשאור של תרומה הרי כולה אסורה לזרים ואם נפל מאותה עסה לתוך עסה אחרת של חולין וחמצתה אינה אוסרת אלא לפי חשבון שאור של תרומה שמעורב בה, ולא מתסרה אחרונה אלא אם כן נפל מן הראשונה שיעור גדול כל כך שיש בשאור של תרומה המעורב בה כדי לחמץ האחרונה בלא צירוף החולין המדומעין:
+<b>ואין מים שאובים פוסלים את המקוה אלא לפי חשבון.</b> מקוה שיש בו עשרים ואחד סאים מי גשמים, ממלא בכתף תשע עשרה סאים ופותקן למקוה דרך המשכה והן טהורין. ואף על גב דשלשה לוגין מים שאובים פוסלים את המקוה, השאובה כשרה כשהיא דרך המשכה והי׳ שם רוב שיעור המקוה שהם עשרים ואחד סאים מי גשמים. והיינו לפי חשבון, דאין השאובים פוסלין המקוה כשהן דרך המשכה אלא אם כן הם עשרים [סאים] מים שאובים, שאין שם רוב שיעור מקוה ממי גשמים. והלכה כחכמים. 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Terumot/Hebrew/On Your Way.txt b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Terumot/Hebrew/On Your Way.txt
new file mode 100644
index 0000000000000000000000000000000000000000..ff02f2570fcf485281b2398ca1be710af220bf79
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Bartenura/Seder Zeraim/Bartenura on Mishnah Terumot/Hebrew/On Your Way.txt	
@@ -0,0 +1,765 @@
+Bartenura on Mishnah Terumot
+ברטנורא על משנה תרומות
+On Your Way
+http://mobile.tora.ws/
+
+ברטנורא על משנה תרומות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>חמשה לא יתרומו.</b> מנינא למעוטי הא דא״ר יהודה לקמן קטן שלא הביא שתי שערות תרומתו תרומה קמ״ל דאין תרומתו תרומה:
+<b>החרש והשוטה והקטן כו׳</b> כולהו מחד קרא נפקא לן דכתיב (שמות כ״ה:ב׳) דבר אל בני ישראל ויקחו לי תרומה מאת כל איש אשר ידבנו לבו. אל בני ישראל פרט לנכרי, מאת כל איש פרט לקטן, אשר ידבנו לבו פרט לחרש ושוטה שאין בהם דעת להיות נודבין. וקטן לא מצי ממעיט מאשר ידבנו לבו, דאיכא קטן שהגיע לעונת נדרים שיש לו דעת להיות נודב. וזאת התרומה אשר תקחו מאתם פרט לתורם שאינו שלו. ושוטה, המאבד מה שנותנים לו קרוי שוטה:
+<b>אפילו ברשות.</b> של ישראל שעשאו ישראל שלוחו לתרום, אין תרומתו תרומה. דכתיב (במדבר י״ח:כ״ח) כן תרימו גם אתם, גם לרבות שלוחכם, מה אתם בני ברית אף שלוחכם בני ברית:  
+
+Mishnah 2
+
+<b>לא יתרום.</b> לכתחלה דצריך להשמיע לאזנו כשיברך:
+<b>חרש שדברו בו חכמים בכל מקום וכו׳</b> לאו כללא הוא, דבריש חגיגה תני חרש, ומדבר ואינו שומע בכלל, ובפרק מצות חליצה לענין חליצה:
+<b>שאינו שומע ואינו מדבר.</b> שנולד חרש ממעי אמו, וכיון שלא שמע מעולם מה שמדברים לו א״א לו שידבר:
+
+Mishnah 3
+
+<b>רבי יהודה אומר תרומתו תרומה.</b> בדיעבד, דלית ליה לרבי יהודה הך דרשא מאת כל איש פרט לקטן:
+<b>עד שלא בא לעונת נדרים.</b> הזכר בן י״ב שנה ויום אחד, והנקבה בת י״א שנים ויום אחד. ומאותה עונה ואילך אם תרם תרומתו תרומה. והלכה כרבי יוסי:
+
+Mishnah 4
+
+<b>אין תורמין זיתים על השמן.</b> מי שיש לו שמן שחייב להפריש ממנו תרומה, וזיתים שחייב להפריש מהן תרומה, אינו יכול לתרום מן הזיתים כפי השיעור שיש לו לתרום על הזיתים ועל השמן, ולפטור השמן בתרומת הזיתים דכתי׳ (במדבר יח) כדגן מן הגורן, מן הגמור על הגמור, ולא ממה שאינו גמור על הגמור:
+<b>ואם תרם בית שמאי אומרים תרומת עצמן יש בהן.</b> כלומר אין כאן תרומה אלא על הזיתים בלבד אבל לא על השמן:
+<b>וב״ה אומרים אינה תרומה.</b> הואיל ונתכוון לתרום גם על השמן אין כאן תרומה לא על הזיתים ולא על השמן, והרי הוא כאילו לא תרם כלל:
+
+Mishnah 5
+
+<b>אין תורמין מן הלקט מן השכחה ומן הפאה.</b> מי שיש לו כרי של טבל אינו יכול להפריש עליו תרומה מלקט ושכחה ופאה שבידו, שאלו מתנות עניים הן ואינו יכול לתקן טבלו במתנות עניים:
+<b>ההפקר.</b> דכתיב (דברים יד) ובא הלוי כי אין לו חלק ונחלה עמך ממה שיש לך ואין לו אתה חייב ליתן, יצא הפקר שידך וידו שוין בו:
+<b>ולא ממעשר ראשון שנטלה תרומתו.</b> אין תורם ממנו תרומה גדולה על כרי של טבל שבידו. ואיצטריך לאשמועינן היכא שהקדימו בן לוי לכהן בשבלים שהוא פטור מתרומה גדולה, ודוקא שנטלה תרומתו, אבל לא נטלה תרומתו יכול לתרום, דתניא בספרי מנין לבן לוי שרצה לעשות ממעשר ראשון שלו תרומה גדולה, מנין שעושה ת״ל (במדבר יח) כי את מעשר בני ישראל אשר ירימו לה׳ תרומה, מכאן שאם רצה לעשותו תרומה לאחרים עושה, יכול אף לאחר שנטלה תרומתו יהא עושה אותו תרומה לאחרים, ת״ל (שם) את מקדשו ממנו, בזמן שקדשו בתוכו הוא עושה אותו תרומה לאחרים, אין קדשו בתוכו אין עושה אותו תרומה לאחרים:
+<b>ולא ממעשר שני והקדש שנפדו.</b> האי תנא סבר מעשר שני ממון גבוה הוא. והיכא דלא נפדו פשיטא דאינו יכול לתקן טבלו בממון של גבוה, אבל היכא דנפדו סד״א דיכול לעשותן תרומה גדולה על טבלו. וכי תימא הא נמי פשיטא דחולין גמורים הוא, אצטריך היכא דהקדימו בשבלים, דפטור מתרומה גדולה כדפרישית במעשר ראשון. והקדש שנפדה, נמי איצטריך, כשהקדיש טבל ומרחו הגזבר ואח״כ פדאו דפטור מן התרומה:
+<b>מן הפטור על החיוב.</b> כגון מפירות שלא הביאו שליש שהן פטורין מן המעשרות, על הפירות שהביאו שליש שהן חייבין במעשרות:
+<b>ולא מן התלוש על המחובר.</b> דכתיב (שם) והרמותם ממנו, שלא יתרום מן התלוש על המחובר ולא מן המחובר על התלוש, דלשון הרמה לא שייך אלא בתלוש, וממנו משמע שהתרומה והחולין שניהם שוין:
+<b>מן החדש על הישן.</b> מפירות שנה זו על פירות שנה שעברה, ולא מפירות שנה שעברה על פירות שנה זו, דכתיב (דברים יד) היוצא השדה שנה שנה. אבל שדה שעושה שני גרנות בשנה כגון שדה בית השלחין תורמים ומעשרים מזה על זה:
+<b>ולא מפירות הארץ על פירות חוצה לארץ.</b> דכתיב (ויקרא כז) וכל מעשר הארץ מזרע הארץ, גלי קרא במעשר וה״ה לתרומה. וכן אין תורמין מפירות הארץ על פירות שבסוריא, ולא מפירות שבסוריא על פירות שבארץ:
+
+Mishnah 6
+
+<b>חמשה לא יתרומו.</b> מנינא למעוטי מדרבי יהודה, דאמר קטן שתרם תרומתו תרומה:
+<b>האלם.</b> והוא ששומע אלא שנשתתק מחמת חולי, לא יתרום, לפי שאינו יכול לברך. וכן הערום אינו יכול לברך דכתיב (דברים כג) ולא יראה בך ערות דבר, בשעה שאתה מדבר בו לא יראה בך ערוה:
+<b>ובעל קרי.</b> נמי בזמן התקנה מקמי דבטלוה לטבילותא לא הוה מצי לברך, דתנן בעל קרי מהרהר בלבו:
+<b>והשכור והסומא.</b> אינם יודעים לברור מן היפה, ואנן בעינן שיהא התורם בורר ותורם מן היפה דכתיב (במדבר יח) מכל חלבו את מקדשו. ושכור מקרי כל שאינו יכול לדבר בפני המלך מחמת שכרותו:
+
+Mishnah 7
+
+<b>אין תורמין לא במדה.</b> דכתיב (שם) ונחשב לכם תרומתכם, במחשבה אתה תורם כלומר מאומד, ואי אתה תורם לא במדה ולא במשקל ולא במנין. ואף על גב דהאי קרא בתרומת מעשר הוא דכתיב, אם אינו ענין לתרומת מעשר שהרי נתנה בו תורה שיעור מעשר מן המעשר וצריך שימדוד כדי שיתן השיעור הראוי, תנהו ענין לתרומה גדולה שלא נתנה בו תורה שיעור:
+<b>אבל תורם הוא את המדוד.</b> שמודד הוא את טבלו, או מונה ושוקל את טבלו ומכניסו לתוך ביתו, וכשמפריש התרומה גדולה ממנו מפריש מאומד ולא ימדוד ולא ישקול ולא ימנה:
+<b>אין תורמין בסל ובקופה שהם של מדה.</b> שהרואה אומר במדה הוא תורם:
+<b>אבל תורם הוא בהן חציין ושלישן.</b> דכיון דאינו ממלא אותן ליכא למגזר:
+<b>שחציה מדה.</b> שיש בסאה פעמים סימנין עד מקום חציה ואיכא למגזר דלמא אתו לתרום במדה:
+
+Mishnah 8
+
+<b>הזיתים הנכתשים.</b> רגילים היו לכתוש הזיתים במכתשת להוציא שמנן:
+<b>תרומתו תרומה.</b> גמורה היא מדאורייתא:
+<b>ויחזור ויתרום.</b> מדרבנן, לאחר שישלים כתישת אותן הזיתים ודריכת הענבים יחזור ויוציא תרומה שנית כשיעור הצריך לשמן וליין שיצא:
+<b>הראשונה מדמעת.</b> אם נפלה לפחות ממאה חולין נעשה הכל מדומע ואסור לזרים, וימכר הכל לכהן. דתרומה גמורה היא מדאורייתא:
+<b>וחייבין עליה חומש.</b> זר האוכלה בשגגה משלם קרן וחומש, כדין כל זר אוכל תרומה:
+<b>אבל לא שניה.</b> לפי שאינה אלא מדרבנן, לפיכך אינה נאכלת עד שיפרישו עליה תרומה ומעשרות ממקום אחר, דמדאורייתא היא טבל גמור. ואי קשיא מאי שנא הכא בתורם שמן על הזיתים הנכתשים דתרומתו תרומה ויחזור ויתרום, ומאי שנא לעיל גבי התורם זיתים על השמן וענבים על היין דאין תרומתו תרומה, וי״ל דהתורם זיתים על השמן איכא פסידא לכהן לפיכך אין תרומתו תרומה, אבל בתורם שמן על הזיתים הנכתשים דליכא פסידא לכהן תרומתו תרומה, אלא דרבנן הוא דגזור דיחזור ויתרום:
+
+Mishnah 9
+
+<b>זיתים הנכבשים.</b> זיתים מלוחים וכבושים ביין או בחומץ כדי שיתקיימו, וחשיבי דבר שנגמרה מלאכתו, הלכך תורמין מן השמן עליהם, דדוקא שמן על זיתים העומדים להוציא שמנן, וכן יין על ענבים העומדות לידרך הוא דאסור לתרום, אבל יין על צמוקים ושמן על זיתים הנכבשים שרי, וכשהוא תורם מן השמן על הזיתים הנכבשים ומן היין על הצמוקים תורם לפי השמן הראוי שיצא מן הזיתים הנכבשים ולפי היין הראוי שיצא מן הצמוקים:
+<b>אין צריך לתרום.</b> הואיל וכי קא תרם שפיר קא תרם, שהרי באותה שעה היו עומדות לאכילה:
+
+Mishnah 10
+
+<b>אין תורמים מדבר שנגמרה מלאכתו.</b> מדבר שנתמרח בכרי:
+<b>על דבר שלא נגמרה מלאכתו.</b> שלא נתמרח בכרי, דכתיב (במדבר יח) כדגן מן הגורן וכמלאה מן היקב, מן הגמור על הגמור ולא מן הגמור על שאינו גמור ולא משאינו גמור על הגמור:
+<b>ואם תרם תרומתו תרומה.</b> ודוקא בשאר פירות, אבל התורם מן הזיתים על השמן, או מן הענבים על היין, הא אמרינן לעיל דאין תרומתו תרומה משום דאית ביה פסידא לכהן כדאמרן:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אין תורמין מטהור על הטמא.</b> גזירה שמא יתרום שלא מן המוקף משום דמסתפי שמא יגע הטמא בטהור ויטמאנו, ואנן בעינן שהתורם יתרום מן המוקף:
+<b>באמת אמרו.</b> כל היכא דתנינן באמת אמרו כאילו היא הלכה למשה מסיני, אבל לאו דוקא הלכה למשה מסיני שהרי בפרק קמא דשבת שנינו באמת אמרו החזן רואה היכן התינוקות קורין ומדרבנן היא:
+<b>העגול של דבילה.</b> אף על פי שהדבלות מדובקות זו בזו בתוך העגול אינן חשובות חבור לענין טומאה, ואם נגעה טומאה באחת מן הדבלות לא נטמאת האחרת:
+<b>וכן אגודה של ירק וכן ערימה.</b> צריכי, דאי אשמעינן עגול הוה אמינא עגול שכולו גוף אחד תורם, אגודה שאינה גוף אחד אינו תורם. ואי אשמעינן אגודה הוה אמינא אגודה שהכל תפוסה אחת תורם, ערימה שאינה תפוסה אחת אינו תורם, צריכי:
+<b>רבי אליעזר אומר תורמים.</b> לכתחילה מן הטהור על הטמא, דלא גזר רבי אליעזר שמא יבוא לתרום שלא מן המוקף, ואין הלכה כרבי אליעזר:
+
+Mishnah 2
+
+<b>אין תורמין מן הטמא על הטהור.</b> משום פסידא דכהן:
+<b>ואם תרם שוגג תרומתו תרומה.</b> ודוקא שהיתה לה שעת הכושר והגיעה לעונת מעשרות קודם שנטמאה דמדאורייתא תרומה מעלייתא היא, אבל אם נטמאת קודם שהגיע לעונת מעשרות לא הויא תרומה מדאורייתא, ואם תרם אפילו שוגג אין תרומתו תרומה:
+<b>מעשר טבל.</b> מעשר ראשון שלא נטלה ממנו תרומת מעשר:
+<b>היה מפריש עליו והולך.</b> היה מפריש מזה על שאר מעשרותיו:
+<b>אם היה יודע בו בתחלה.</b> שהוא טבל או שהוא טמא, אע״פ שבשעה שתרם היה שוגג ששכח שהוא טבל או שהוא טמא הוי שוגג קרוב למזיד, ולא עשה ולא כלום. ואין הלכה כרבי יהודה:  
+
+Mishnah 3
+
+<b>המטביל כלים בשבת.</b> שאסור להטביל כלים טמאים להעלותם מידי טומאתן בשבת, מפני שנראה כמתקן כלי:
+<b>המעשר.</b> שאסור להפריש תרומות ומעשרות בשבת מפני שהוא מתקן:
+<b>והמבשל בשבת.</b> בשוגג, יאכל אותו תבשיל למוצאי שבת, אבל לא בשבת עצמו. ובמזיד לא יאכל הוא, אבל אחרים אוכלים למוצאי שבת דכתיב (שמות ל״א:י״ד) ושמרתם את השבת כי קדש היא, היא קדש ואין מעשיה קדש:
+<b>ובשביעית בין שוגג בין מזיד יעקור.</b> שנחשדו ישראל על השביעית ולא נחשדו על השבת:
+
+Mishnah 4
+
+<b>כל מין חטים אחד.</b> ואע״ג דאיכא שחמתית ולבנה:
+<b>וכל מין תאנים אחד.</b> ואע״ג דאיכא שחורות ולבנות. תאנים בעודן לחים קרויין תאנים, וכשיבשו קרויין גרוגרות, וכשנדרסין בעגול קרויין עגול דבלה:
+<b>תורם מן היפה.</b> מן התאנים על הגרוגרות דתאנים יפים מן הגרוגרות:
+<b>תורם מן המתקיים.</b> מן הגרוגרות על התאנים, דגרוגרות מתקיימי טפי:
+<b>לעולם הוא תורם מן היפה.</b> דכתיב (במדבר י״ח:ל׳) בהרימכם את חלבו לעולם בעינן חלבו, ואי פסיד יפסד. ואין הלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>תורמים בצל קטן שלם.</b> לפי שהוא מתקיים:
+<b>ולא חצי בצל גדול.</b> אף על פי שהוא יפה ממנו:
+<b>רבי יהודה אומר לא כי.</b> ר׳ יהודה לטעמיה דאמר לעולם הוא תורם מן היפה:
+<b>מבני המדינה.</b> טובים לאכילה מן הכופרים הבצלים של בני הכפרים, אבל של בני הכפרים מתקיימים יותר:
+<b>מפני שהוא מאכל פולטיקין.</b> בצלים של בני המדינה הוא מאכל לאנשים חשובים, והם יפים יותר מאותן של בני הכפרים. פולטיקין, בני פלטרין של מלכים:
+
+Mishnah 6
+
+<b>תורמין זיתי שמן.</b> העומדים להוציא שמנן:
+<b>על זיתי כבש.</b> זיתים שאין עושים שמן, וכובשים אותן ביין או בחומץ לקיים אותן לאכילה. וזיתי שמן יפין מזיתי כבש הלכך מפרישים מזיתי שמן על זיתי כבש דה״ל מן היפה על הרע:
+<b>ויין שאינו מבושל.</b> יפה לשתיה מן המבושל:
+<b>כל שהוא כלאים בחבירו לא יתרום מזה לזה.</b> דאמר קרא (במדבר י״ח:י״ב) כל חלב יצהר וכל חלב תירוש ודגן, אמרה תורה תן חלב לזה וחלב לזה:
+<b>חוץ מן הזונין.</b> בערבי זוא״ן ובלע״ז ויצ״א, ואינו אוכל אדם ומקיימים אותו ליונים:
+<b>הקישות.</b> בערבי פאקו״ס:
+<b>והמלפפון.</b> בערבי כייא״ר:
+<b>מין אחד.</b> ותורמין מזה על זה:
+<b>שני מינים.</b> ואין תורמין מזה על זה, ואין הלכה כרבי יהודה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>התורם וכו׳</b> בשוגג איירי, ואפ״ה יחזור ויתרום דהוי קרוב למזיד משום דהוה ליה [למטעמיה]: 
+<b>ונמצאת של חומץ כו׳,</b> שהתורם מן החומץ על היין אין תרומתו תרומה, דיין וחומץ שני מינים הן:
+<b>אם ספק.</b> עד שלא תרמה החמיצה או לאחר שתרמה החמיצה:
+<b>תרומה ויחזור ויתרום.</b> ונותן שתיהן לכהן וכהן נותן לו דמי הראשונה שהיא גדולה מן השניה שהשניה מתמעטת כפי מה שעולה תרומת הראשונה, ולפי שהכהן הוא המוציא מחבירו ואנן קיימא לן בכל דוכתא המוציא מחבירו עליו הראיה לפיכך אינו לוקח בלא דמים אלא הקטנה וצריך שיתן לו דמי הגדולה שהיא הראשונה:
+<b>הראשונה אינה מדמעת בפני עצמה.</b> אם נפלה לפחות ממאה של חולין אין נעשית מדומע, דשמא אינה תרומה אלא השניה היא תרומה, וכן השניה אינה מדמעת בפני עצמה שמא הראשונה תרומה ולא השניה:
+<b>ואין חייבים עליה חומש.</b> זר שאכל הראשונה לבדה או השניה לבדה אינו משלם חומש כדין שאר אוכלי תרומה בשגגה:
+
+Mishnah 2
+
+<b>מדמעות כקטנה שבשתיהן.</b> כשיעור השניה שהיא קטנה שבשתיהן, ואם יש בחולין מאה כנגד הקטנה אין נעשים מדומע, אלא נוטל מן החולין כשיעור אלו השתי תרומות שנפלו בהן ונותנן לכהן והשאר חולין כמו שהיו:
+
+Mishnah 3
+
+<b>תרומת שניהם תרומה.</b> היינו דתרומת כ״א מהן חציה תרומה וחציה חולין, נמצא כשתרמו שניהם מנ׳ סאין זה סאה וזה סאה, שלא קדשה תרומה כי אם חצי סאה בשל זה וחצי סאה בשל זה כל אחד כפי חלקו:
+<b>אם תרם הראשון כשעור.</b> אחד מחמשים כשעור שנתנו חכמים, תרומתו תרומה. והלכה כרבי יוסי דלפרושי מלתייהו דחכמים קאתי. ואית דמפרשי אם תרם הראשון כשעור מה שתרם חברו אחר כך תרומתו תרומה, דחזינן דהוה ניחא ליה להיאך בתראה במה שתרם הראשון שהרי היתה דעתו מסכמת עמו בשיעור התרומה. ופירוש ראשון נראה בעיני עיקר:
+
+Mishnah 4
+
+<b>במה דברים אמורים.</b> הא דפליג רבי עקיבא לעיל ואמר תרומת שניהם תרומה:
+<b>בשלא דבר.</b> שלא נטל רשות מחבירו לתרום אלא תרם מדעתו:
+<b>אבל הרשה.</b> שנתן בעל הבית רשות לתרום תרומתו תרומה:
+<b>בטל.</b> אם לאחר שמינה שליח לתרום בטל שליחותו לאחר שהלך השליח מלפניו:
+<b>חוץ.</b> בעלים עמי הארץ שהשכירו פועלים חברים כדי להפריש תרומה בטהרה, רשאים לתרום עד שלא יגעו בו הבעלים עמי הארץ ויטמאו את התרומה, מפני שהן מטמאים את הגת, שהבעלים עמי הארץ מיד כשהתחילו הדורכים לדרוך והלכו בגת שתי וערב אינם נזהרים יותר מליגע בגתן ומטמאים אותה, לפי שהם חושבים שמיד כשהתחילו לדרוך הפרישו החברים תרומה גדולה. הילכך מפרישים החברים הדורכים מן היין כדי שיעור תרומה הצריכה לכל הגת מיד כשהלכו בה שתי וערב. שאם יבואו בעלים ויטמאו הגת קודם שיגמרו יש להן יין מזומן להפריש על הכל בטהרה:
+
+Mishnah 5
+
+<b>קרא שם.</b> וצריך לתרום ולעשר מתוכו, ואינו יכול להפריש עליו ממקום אחר. ואע״ג דרחמנא קרייה לתרומה ראשית ובעינן שיהיו שיריה נכרים, כיון דאמר בתוכו משמע באמצע הכרי תהא התרומה והא איכא סביביו שהם שיריה נכרים:
+<b>עד שיאמר בצפונו או בדרומו.</b> אע״ג דבתוכו משמע באמצעיתו, לא הוי מקום מסויים, והרי הוא כאילו לא אמר כלום עד שיאמר בצפונו או בדרומו. וכן הלכה:
+<b>תרומת הכרי ממנו עליו קרא שם.</b> דלא בעינן שיריה נכרים:
+<b>עשור מעשר זה וכו׳</b> ר׳ אליעזר בן יעקב פליג אר׳ שמעון דאמר תרומת מעשר זה בתוך הכרי קרא שם, וקאמר דתרומת מעשר זה בתוכו קודם שהופרש המעשר לא קרא שם, אבל לאחר שהופרש המעשר אם אמר תרומת מעשר עליו קרא שם. ולית הלכתא כחד מינייהו אלא כחכמים בלבד:
+
+Mishnah 6
+
+<b>שנאמר מלאתך ודמעך לא תאחר.</b> הכי קאמר אף על פי שהוא עובר בלא תעשה שנאמר מלאתך ודמעך לא תאחר, אף על פי כן מה שעשה עשוי. מלאתך אלו הבכורים שמתמלאים בבכיר, ודמעך זו תרומה, ומעשר ראשון נמי יש בו תרומת מעשר. לא תאחר, לא תשנה הסדר:
+
+Mishnah 7
+
+<b>זה קרוי תרומה וראשית.</b> בכורים קרויין תרומה דאמר מר [פסחים לח.] ותרומת ידך (דברים יב) אלו בכורים דכתיב בהו (שם כו) ולקח הכהן הטנא מידך. וקרויין ראשית, ראשית בכורי אדמתך (שמות כג). תרומה קרוי תרומה את משמרת תרומתי (במדבר יח) וקרויה ראשית דגנך (דברים יח):
+<b>בכורים שהן בכורים לכל.</b> לשון בכורים דריש לכך קרינהו רחמנא בכורים. אי נמי משום דכתיבי בפרשת כי תשא עד שלא נצטוו על התרומות:
+<b>שיש בו ראשית.</b> דבמעשר ראשון יש בו תרומת מעשר, והתרומה קרויה ראשית, לפיכך דין הוא שיקדים ראשון לשני:  
+
+Mishnah 8
+
+<b>עד שיהיו פיו ולבו שוין.</b> דכתיב (שם כג) מוצא שפתיך תשמור וכתיב (שמות לד) כל נדיב לב, הא כיצד, בעינן גומר בלבו ומוציא בשפתיו:
+
+Mishnah 9
+
+<b>הנכרי והכותי תרומתן תרומה.</b> אם הפרישו תרומה מן התבואה שלהן, אבל אם תרם הנכרי משל ישראל בשליחותו אין תרומתו תרומה, כדדרשינן מכן תרימו גם אתם (במדבר י״ח:כ״ח) מה אתם בני ברית אף שלוחכם בני ברית:
+<b>וחכמים אומרים יש לו.</b> והלכה כחכמים:
+<b>תרומת הנכרי מדמעת.</b> אם נפלה לפחות ממאה נעשה הכל מדומע ואסור לזרים:
+<b>וחייבין עליה חומש.</b> זר שאכלה בשגגה משלם קרן וחומש:
+<b>ורבי שמעון פוטר.</b> מחומש אבל מודה הוא דמדמעת. ואין הלכה כרבי שמעון:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>המפריש מקצת תרומה ומעשרות.</b> כגון שהיה לו מאה סאין טבל והוציא מהן סאה תרומה ובדעתו להפריש עדיין השאר, חוזר ומוציא מאותו הכרי עצמו עד שישלים שני סאין כשיעור התרומה, דהטבל הוא שיעלה בידו ולא מה שכבר מתוקן:
+<b>אבל לא למקום אחר.</b> אם יש לו מאה סאין אחרים של טבל אינו יכול להפריש עליהן מאלו שהוציא מקצת תרומתן, דלגבי אחרים תלינן דלמא מן המתוקן הוא מוציא עליהן ולא מן הטבל שבו, ור׳ מאיר שרי אף למקום אחר. ואין הלכה כר׳ מאיר:
+
+Mishnah 2
+
+<b>במגורה.</b> באוצר, כדכתיב (חגי ב) העוד הזרע במגורה:
+<b>ונתן סאה לבן לוי.</b> מתניתין איירי בפועל חבר הבא לסעוד אצל בעל הבית ואינו מאמינו על המעשרות וראה הפועל את בעל הבית נותן ממגורתו סאה לבן לוי וסאה לעני. ר״מ אומר דאותו פועל יכול לאכול מן המגורה שמנה סאים דמסתמא בתורת מעשר ראשון נתן ללוי ובתורת מעשר עני נתן לעני, והרי יש כאן ח׳ סאים מתוקנים ומעט יותר. ואע״פ שלא ראהו מפריש תרומה גדולה לא נחשדו עמי הארץ על התרומה:
+<b>וחכ״א לא הפריש בעל הבית אלא לפי חשבון.</b> סעודה זו שרוצה הפועל לאכול אצלו, והשאר מתנה בעלמא הוא דיהיב ללוי ולעני, הלכך אין הפועל יכול לאכול אצלו עד שיכלו ח׳ סאין כדברי ר״מ, אלא אותה סעודה שהיה לו לאכול אצלו ותו לא. פירוש אחר ונתן סאה לבן לוי וסאה לעני והלכו להם, וכשבא להפריש שמנה סאין מן המגורה ולאכול אותם על סמך השני סאין שנתן לבן לוי ולעני אינו יודע אם אותן שני סאין קיימים אם לאו, ר״מ אומר מפריש שמונה סאין ואוכלן, על סמך אותן שני סאין שנתן לבן לוי ולעני בחזקת שהן קיימים. וחכ״א אינו מפריש אלא לפי חשבון, הקיימים, אם כל השני סאין קיימים מפריש עליהן ח׳ סאין ומעט יותר, ואם אין קיימים אלא חציין אינו מפריש עליהם אלא ארבע סאין, לפי חשבון מה שנמצא מהן קיימים כך מפריש עליהם ולא יותר. והלכה כחכמים:
+
+Mishnah 3
+
+<b>עין יפה אחד מארבעים.</b> מי שהוא נדיב לב ותורם בעין יפה מפריש א׳ מארבעים:
+<b>והבינונית אחד מחמשים.</b> לאו דברי ב״ש נינהו אלא תנא קמא קאמר לה. ומעין יפה דבית שמאי אתה למד לדבריהם עין רעה ובינונית אע״ג דלא תני לה במתניתין:
+<b>ועלה בידו אחד מששים.</b> כגון שתרם מאומד ועלה בידו אחד מששים והוא עין רעה:
+<b>חזר והוסיף חייב במעשרות.</b> דכבר נפטרו ואין שם תרומה חל על מה שמוסיף, הלכך התוספת הזאת הויא טבל גמור וחייבת במעשרות:
+<b>מששים ואחד.</b> כגון שהיו בכרי ששים ואחד סאין ועלה בידו סאה, אותה סאה תרומה:
+<b>ויחזור ויתרום כמו שהוא למוד.</b> [אם הוא רגיל] לתרום אחד מששים יפריש עדיין אחד מששים בסאה, ואם הוא רגיל לתרום אחד מחמשים נמצאו דנשארו עדיין י״א סאין שלא נתרמו:
+<b>במדה ובמשקל.</b> כלומר אותו מותר שהוא תורם, מותר לתרום במדה ובמשקל ובמנין. דלא אמרו לתרום מאומד, אלא בתחלת התרומה:
+<b>אף שלא מן המוקף.</b> דסבר ר״י אין צריך לתרום מן המוקף אלא בתחלת תרומה. ואין הלכה כר׳ יהודה:
+<b>מוקף.</b> קרוב וסמוך ובאותו מקום עצמו:
+
+Mishnah 4
+
+<b>כדעתו של בעל הבית.</b> לפי שיש תורם בעין יפה, ויש בעין רעה, ויש בבינונית:
+<b>פיחת עשרה.</b> ותרם מארבעים:
+<b>או הוסיף עשרה.</b> ותרם מששים:
+<b>תרומתו תרומה.</b> דכיון דבאחד משעורי חכמים תרם יכול למימר ליה אנא להכי אמדתיך:
+<b>ואם נתכוין להוסיף.</b> שהיה יודע דעתו של בעל הבית ובמתכוין הוסיף, אפילו אחד, אין תרומתו תרומה:
+
+Mishnah 5
+
+<b>אחד מעשרה.</b> יכול להרבות ולהפריש תרומה, הואיל ואשכחן שם תרומה במקום אחר שהיא אחד מעשר. ואם רבה יותר אין שם תרומה על אותו רבוי, והוא חולין הטבולין למעשר ומדומע בתרומה, וזו היא תקנתו שיעשנו תרומת מעשר למקום אחר ויתנהו ללוי שיעשנו תרומת מעשר על מעשר טבל שלו והלוי יתן לו חולין כנגד אותו רבוי. והא דקאמר יעשנו תרומת מעשר למקום אחר ולא אמר יעשנו תרומה למקום אחר, לפי שאין תורמין שלא מן המוקף, אבל תרומת מעשר מפרישין אותה שלא מן המוקף:
+<b>מחצה חולין ומחצה תרומה.</b> דסבר יכול אדם לעשות חצי כריו תרומה, דכתיב (דברים י״ח:ד׳) ראשית דגנך, דיו לראשית שיהיה כדגן, [ראשית היא תרומה], ודגן הוא השיריים:
+<b>עד שישייר שם חולין.</b> לא בעינן רק שיהיו שיריה ניכרין. והלכה כר״ט ור״ע:
+
+Mishnah 6
+
+<b>הכלכלה.</b> הסל שמודדים בו להפריש המעשרות ותרומת מעשר, שאין מפרישים אותן אלא במדה ובמנין ובמשקל, כדתנן ואל תרבה לעשר אומדות. אבל תרומה גדולה אין מפרישים אותה אלא מאומד כדתנן לעיל:
+<b>משערין את הכלכלה.</b> לידע מה שיכנסו בה מן הפירות:
+<b>בבכורות.</b> בזמן שהפירות בבכוריהן הן במלואן והכלכלה מכילה מהן פחות ממה שהיא מכילה מהן בסוף הקיץ, שכבר התחילו להצטמק והן צנומות דקות:
+<b>ובאמצע הקיץ.</b> שהן מבושלות ואינם מצומקות, הכלכלה מחזקת מן הפירות יותר ממה שמחזקת מהן כשהן מבוכרות במלואן, ופחות ממה שהיא מחזקת מהן בסוף הקיץ כשכבר נצטמקו. הלכך משערין בג׳ זמנים הללו:
+<b>ובסייפות.</b> פירות שבסוף הקיץ:
+<b>המונה משובח.</b> מן המוציא באומד:
+<b>והמודד משובח וכו׳</b> ודוקא במעשרות ובתרומת מעשר, אבל לא בתרומה גדולה כדפרישית:
+
+Mishnah 7
+
+<b>תרומה עולה באחד ומאה.</b> סאה של תרומה שנפלה למאה סאין של חולין, שהם בין הכל אחד ומאה, נוטל אחת מהן ונותנה לכהן והשאר חולין כמו שהיו:
+<b>במאה ועוד.</b> אם נפלה סאה של תרומה לתוך תשעה ותשעים סאין של חולין ומשהו יותר מתשעים ותשעה, וזה המשהו אין לו שיעור, הואיל ויש כאן מאה ועוד משהו, נוטל סאה אחת ונותנה לכהן, והשאר חולין כשהיו:
+<b>קב למאה סאה שתות למדמע.</b> אם נפלה סאה של תרומה בצ״ט של חולין וקב יותר, שהקב הוא שתות לסאה של תרומה המדמעת שהסאה ו׳ קבים. אז נוטל סאה אחת והשאר חולין כשהיו. אבל אם היו החולין פחות מתשעים ותשעה וקב, הכל מדומע, וימכרו כולם לכהן בדמי תרומה חוץ מדמי סאה של תרומה שבה. והלכה כרבי אליעזר שאין תרומה עולה בפחות מאחת ומאה. דסתם לן תנא כוותיה בכמה דוכתי. והכל מודים שאין התרומה עולה במאה בלבד, וכל שכן בפחות ממאה דכתיב בתרומת מעשר (במדבר יח) מכל חלבו את מקדשו ממנו, דבר שאתה תורם ממנו אם נפל לתוכו מקדשו, והיינו אחד ממאה, דממאה סאין מפרישין עשרה למעשר ראשון, ומאותן עשרה סאה לתרומת מעשר, ואמר רחמנא שאם חזרה אותה סאה לתשעים ותשעה מקדשתן ונעשה הכל מדומע:
+
+Mishnah 8
+
+<b>תאנים שחורות מעלות את הלבנות.</b> תאנה של תרומה, שחורה או לבנה, שנפלה למאה תאנים של חולין חציין שחורות וחציין לבנות, כולן מצטרפין לבטלה, שאם היה רוצה היה דורסן ומערבן הכל ביחד. ואם שחורה נפלה, מעלה אחת מן השחורות, ואם לבנה מעלה אחת מן הלבנות, והשאר חולין כשהיו:
+<b>עגולי דבלה.</b> דבלות תאנים הנדרסים בעגול, גדולים מעלים את הקטנים, אם יש שם חמשים עגולים קטנים ועשרים וחמשה עגולים גדולים, ואחד מן הגדולים כשנים מן הקטנים, ונפל לתוכן עגול קטן של תרומה, מסייעות כולן לבטל. וכן עגולים ומלבנים. עגולים הם הנדרסות בעגול, מלבנים תאנים הנדרסות בצורת רבוע כמין דפוס שעושים בו הלבנים מרובעות:
+<b>ורבי אליעזר אוסר.</b> אם שחורה נפלה השחורות אסורות, ואם לבנה נפלה הלבנות אסורות, וכן בגדולים וקטנים, ועגולים ומלבנים, הדומין לאותה שנפלה אסורים:
+<b>בידוע מה נפלה.</b> שחורה או לבנה, אין מעלות, לפי שיכול לאכול האחרות וכיון דמותרות הן אין מסייעות לבטל. אבל אם אין ידוע אם שחורה נפלה או לבנה נפלה, כיון דכולן בספק איסור, מעלות זו את זו. והלכה כרבי עקיבא:
+
+Mishnah 9
+
+<b>כיצד.</b> לפרושי מלתיה דרבי עקיבא קאתי:
+<b>ובזו ר׳ אליעזר מחמיר.</b> בהא דתנינן לעיל, אבל במאי דבעינא למימר לקמן הוי איפכא:
+
+Mishnah 10
+
+<b>בדורס ליטרא קציעות.</b> ליטרא של תאנים יבשים של תרומה:
+<b>על פי הכד.</b> של חולין, והרבה כדין יש:
+<b>ואין ידוע.</b> באיזה כד דרסה, ובכל כד יש מאה ליטרות של חולין, אפילו אין כאן מאה כדין שרי רבי אליעזר. ואע״פ שידוע הוא שהליטרא של תרומה היא בפי הכד ואינה מעורבת עם החולין, רואין אותן כאילו נפרדו ממקומן ונתערבו החולין בתרומה ועולין באחד ומאה. ורבי יהושע סבר כיון דאינה מעורבת אין התחתונות מסייעות לבטל את העליונות, אלא השולים מותרים והפומים אסורים, עד שיהיו שם מאה כדין ויתבטל פי חבית זה במאה פומין, והלכה כרבי יהושע:
+
+Mishnah 11
+
+<b>מגורה.</b> אוצר שאוגרים בו התבואה:
+<b>וקפאה.</b> הסיר מה שלמעלה, תרגום ויצף הברזל (מ״ב ו) וקפא פרזלא:
+<b>אם יש בקפוי תעלה באחד ומאה.</b> מפרש בירושלמי דהכי קאמר אם יש בקפוי עם מה שתחתיו אחד ומאה תעלה, ורבי אליעזר לטעמיה דאמר התחתונות מעלות את העליונות, וקמ״ל דאע״ג דקפאה וגלי דעתיה שלא נתערבה עם התחתונות, אף עפ״כ התחתונות מסייעות לבטל:
+<b>ורבי יהושע אומר לא תעלה.</b> רבי יהושע לטעמיה דאמר לעיל שאין התחתונות מסייעות לבטל:
+<b>סאה תרומה וכו׳</b> סיומא דמלתיה דר׳ יהושע היא, והכי קאמר כיון דלא תעלה כיצד יעשה, יקפיאנה. יסיר מה שצף למעלה ומעט סביב לה עד שידע שהסיר כולה, והשאר הכל חולין:
+<b>א״כ למה אמרו.</b> מתניתין פריך על מלתיה דר׳ יהושע. אם כן באיזה מקום אמרו תרומה צריכה א׳ ומאה, כיון שיש תקנה בקפוי. ומשני בשאין ידוע אם נבללה הסאה במגורה אחר שנפלה על פי המגורה, אי נמי מתחלה אין ידוע להיכן נפלה. והלכה כרבי יהושע:
+
+Mishnah 12
+
+<b>שתי קופות.</b> בכל אחת חמשים סאה:
+<b>ואין ידוע לאיזו מהן נפלה.</b> ושתיהן אסורות מספק, מסייעות זו את זו לבטל, ואם רצה להעלות סאה מזו מעלה, מזו מעלה, מחצה מזו ומחצה מזו מעלה. ושתי קופות אפילו הן בשני בתים ואין ידוע לאיזו מהן נפלה סאה של תרומה, מעלות זו את זו, מפני שדרכן להתפנות, והן מטלטלות ממקום למקום, ופעמים שמתערבות זו עם זו. אבל שתי מגורות שאינן מטלטלות, בזמן ששתיהן בבית אחד, מעלות זו את זו, ואם הן בשני [בתים] אין מעלות זו את זו:
+<b>ר״ש אומר אפילו הן בשתי עיירות.</b> ואין הלכה כר״ש:
+
+Mishnah 13
+
+<b>שנפלה אחת מהן.</b> אגודה אחת כיוצא בהן, ואינה ניכרת מביניהן. ואותה אגודה היתה חציה חולין וחציה תרומה:
+<b>שהיו שם מאה ושני חציים.</b> עם החצי של תרומה שבה. ואשמעינן רבי יוסי שאין האגודה שחציה תרומה מדמעת אלא לפי חשבון תרומה שבה, ולא אמרינן שהאגודה כולה תדמע, כיון שהיא תרומה מעורבת בחולין:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>סאה תרומה טמאה שנפלה לפחות ממאה חולין.</b> דתרומה טמאה נמי עולה באחת ומאה:
+<b>ירקבו.</b> דאי אפשר לכהן לאכלה משום תרומה טמאה. והא דלא תנן ידלקו, משום דחיישינן דלמא אדמדליק להו אתי בהו לידי תקלה ואתי למיכל מנייהו, משום דדמוע קיל להו לאינשי ולא מזדהרי ביה כולי האי:
+<b>אם טהורה היתה אותה סאה.</b> וגם החולין טהורים ימכרו לכהנים בדמי תרומה, שדמיה פחותים, לפי שאין לה אוכלים מרובים, וגם אם נטמאת לא חזיא לאכילה:
+<b>חוץ</b> מדמי אותה סאה. שצריך ליתנה לכהן:
+<b>ואם למעשר ראשון.</b> טהור שלא נטלה ממנו תרומת מעשר נפלה. יבקש מן הלוי שיחליפם לו בחולין, ויעשם הלוי תרומת מעשר על טבלו:
+<b>ואם למעשר שני והקדש טהורים נפלה.</b> יפדו ויאכל דמי המעשר בירושלים, והדמוע ימכור לכהנים בדמי תרומה חוץ מדמי אותה סאה:
+<b>ואם טמאים היו.</b> החולין והמעשר ראשון שנפלה בהן תרומה טהורה, דהשתא לא מצי למעבדינהו תרומת מעשר על מקום אחר. מפריש עליו תרומת מעשר וימכרנו לכהנים, ויאכלום הכהנים נקודים, פירוש ביובש כמו יבש היה נקודים (יהושע ט׳:ה׳):
+<b>או קליות.</b> כי היכי דלא תתכשר התרומה הטהורה שיש בה לקבל טומאה דכל אוכל שלא בא עליו משקה מז׳ משקים אינו מוכשר לקבל טומאה:
+<b>או ילושו במי פירות. </b>כגון מי תותים ורמונים דלא מכשרי:
+<b>או יחלקום לעיסות.</b> שיתן פחות מכביצה בכל עיסה ועיסה, דאוכל שהוא פחות מכביצה אינו מקבל טומאת אוכלים, ואינו מטמא טומאת אוכלים. ואי קשיא מאי שנא מסאה תרומה טמאה שנפלה בחולין טהורים דאמרינן ירקבו משום דעושה הכל תרומה ונחשב כתרומה טמאה וטהורה שנתערבו, וא״כ תרומה טהורה וחולין טמאים נמי שנתערבו יחשבו כתרומה טהורה וטמאה שנתערבו ויהיו אסורים באכילה. וי״ל דלא דמי, דלעיל הנך חולין נעשו כתרומה ליאסר לזרים מכח תרומה טמאה, הלכך לכהנים נמי אסירי כדין תרומה טמאה, אבל הנך חולין דהכא אין נעשים תרומה אלא מכח תרומה טהורה, הלכך שריין לכהנים כתרומה טהורה:  
+
+Mishnah 2
+
+<b>סאה תרומה טמאה שנפלה למאה חולין טהורים.</b> והשתא התרומה עולה באחד ומאה ולא נעשה הכל מדומע, והחולין טהורים לא הוכשרו לקבל טומאה ולא טמאתן התרומה טמאה:
+<b>תרום ותשרף.</b> כשם שאם היתה תרומה טהורה תעלה ותאכל, כך הטמאה תרום ותשרף. והאי תשרף דומיא דתרקב, שאסור ליהנות ממנה בשעה ששורפה, דאי שריית ליה ליהנות ממנה אתי למיכלה, דסבור שהיא מותרת ע״י ביטול:
+<b>תעלה ותאכל נקודים.</b> ביובש, כוליה כדפרשינן לעיל. והלכה כחכמים:  
+
+Mishnah 3
+
+<b>תעלה ותאכל.</b> בהא מודה רבי אליעזר דאף אותה סאה נאכלת, משום דלעיל תרומה טמאה נפלה, אע״פ שנתבטלה בחולין הטהורים, מכל מקום כשמגביהה שם תרומה עליה וחוזרת לשמה הראשון. אבל הכא דטהורה נפלה, אע״פ שהחולין היו טמאים, כשמגביהה חזרה לשם תרומה טהורה כמו שהיתה:
+
+Mishnah 4
+
+<b>בית שמאי אוסרים.</b> דסברי תרומה טמאה שנתערבה בטהורה אינה עולה באחד ומאה, כדמפרש טעמא לקמן:
+<b>לאחר שהודו.</b> בית שמאי לדברי בית הלל. משום דהקשו להם בית הלל לבית שמאי ומה תרומה טהורה שהיא במיתה אצל הזרים עולה, טמאה שהיא בעשה אצל כהן לא כל שכן, וחזרו בית שמאי להורות כדברי בית הלל:
+<b>תרום ותשרף.</b> והשאר מותר:
+<b>אבדה במעוטה.</b> כיון דהכל תרומה ואין כאן גזל השבט אפילו לתרום אין צריך. והלכה כחכמים:
+
+Mishnah 5
+
+<b>כתרומה ודאי.</b> רבי אליעזר לטעמיה דאמר שאני אומר סאה שנפלה היא סאה שעלתה:
+<b>אינה מדמע אלא לפי חשבון.</b> והסאה שהגביה אין בה אלא חלק אחד ממאה תרומה והשאר חולין:
+
+Mishnah 6
+
+<b>אין המדומע מדמע אלא לפי חשבון.</b> לפי מה שיש תרומה בסאה זו של דימוע בעינן מאה מן החולין, ולא בעינן מאה סאין כנגד כל אותה סאה של דימוע, שאינה נחשבת כולה תרומה לאסור חולין שניים:
+<b>ואין המחומץ מחמץ אלא לפי חשבון.</b> עסה של חולין שנתחמצה בשאור של תרומה הרי כולה אסורה לזרים ואם נפל מאותה עסה לתוך עסה אחרת של חולין וחמצתה אינה אוסרת אלא לפי חשבון שאור של תרומה שמעורב בה, ולא מתסרה אחרונה אלא אם כן נפל מן הראשונה שיעור גדול כל כך שיש בשאור של תרומה המעורב בה כדי לחמץ האחרונה בלא צירוף החולין המדומעין:
+<b>ואין מים שאובים פוסלים את המקוה אלא לפי חשבון.</b> מקוה שיש בו עשרים ואחד סאים מי גשמים, ממלא בכתף תשע עשרה סאים ופותקן למקוה דרך המשכה והן טהורין. ואף על גב דשלשה לוגין מים שאובים פוסלים את המקוה, השאובה כשרה כשהיא דרך המשכה והי׳ שם רוב שיעור המקוה שהם עשרים ואחד סאים מי גשמים. והיינו לפי חשבון, דאין השאובים פוסלין המקוה כשהן דרך המשכה אלא אם כן הם עשרים [סאים] מים שאובים, שאין שם רוב שיעור מקוה ממי גשמים. והלכה כחכמים. 
+
+Mishnah 7
+
+<b>הגביהה.</b> כדין תרומה שעולה באחד ומאה:
+<b>הרי זו מותרת.</b> וצריך להרים:
+<b>עד שתרבה תרומה על החולין.</b> דהיינו עד שיפלו שם חמשים ואחד של תרומה, אבל מחצה על מחצה שרי:  
+
+Mishnah 8
+
+עד שנפלה אחרת. סאה אחרת של תרומה:
+<b>הרי זו אסורה.</b> דכמו שנפלו בבת אחת דמי:
+<b>ור׳ שמעון מתיר.</b> כשלא נודע לו נפילה ראשונה עד שנפלה שניה מודה ר׳ שמעון דכמאן דנפלו בבת אחת דמי. כי פליג היכא דנודע לו בינתים ולא הספיק להרים עד שנפלה אחרת, רבי שמעון סבר כיון דעומד להרים כמורם דמי ואזדא לטעמיה דאית ליה בעלמא (פסחים יג. ב״ק עו:) כל העומד ליזרק כזרוק דמי, וחכמים אומרים השתא מיהת לא הורמה. והלכה כחכמים:
+
+Mishnah 9
+
+<b>וטחנן.</b> כולן בבת אחת:
+<b>ופחתו.</b> לא אמרינן חולין פחתו ולא התרומה ואין כאן מאה ואחד ואסור:
+<b>ואם ידוע שהחטים של חולין יפות משל תרומה מותר.</b> דשל חולין הותירו ושל תרומה לא הותירו ויש כאן אחד ומאה. ואע״ג דמעיקרא נאסרו, חזרו והותרו בטחינה, ואפילו לכתחלה יכול לטחון כדי להתירן:
+<b>ואם מזיד אסור.</b> קנסוהו רבנן לפי שבטל איסור לכתחלה, והוא הדין לכל איסורים שבתורה שבטלן במזיד שהן אסורים:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>האוכל תרומה שוגג משלם קרן וחומש.</b> כדכתיב (ויקרא כ״ב:י״ד) כי יאכל קדש בשגגה ויסף חמישיתו עליו. והחומש הוא רביעית מה שאכל, כגון אם אכל תרומה ששוה דינר משלם דינר ורביע שהם בין הכל חמשה רביעיות דינר, נמצא הקרן עם חומשו חמשה, וכל חומשים האמורים בתורה כך הם:
+<b>אחד השותה.</b> יין:
+<b>ואחד הסך.</b> שמן. דשתיה בכלל אכילה דכתיב (דברים י״ד:כ״ו) בבקר ובצאן וביין ובשכר, וכתיב בתריה ואכלת שם. וסיכה כשתיה דכתיב (תהילים ק״ט:י״ח) ותבא כמים בקרבו וכשמן בעצמותיו:
+<b>וחומש חומשה.</b> שאם אכל תרומה ושלם קרן וחומש וחזר ואכל תשלומי החומש מוסיף חומש על אותו חומש:
+<b>אינו משלם תרומה.</b> שהתרומה לכהן, ותשלומי מה שאכל הם חוב עליו, ואינו יכול לפרוע חובו ממקום אחר:
+<b>אלא חולין מתוקנים.</b> שהפרישו מהן תרומות ומעשרות, דרחמנא אמר (ויקרא כ״ב:י״ד) ונתן לכהן את הקדש, דבר הראוי להיות קדש. וחומש נמי צריך להיות מחולין מתוקנים דכתיב (שם) ויסף חמישיתו עליו מלמד שחומשו כמותו:
+<b>והן נעשין תרומה.</b> אותן חולין מתוקנים:
+<b>והתשלומין תרומה.</b> שאם חזר ואכל בשוגג אותן חולין שנשתלמו, מה שחוזר ומשלם תחתיהן גם הם נעשין תרומה:
+<b>אינו מוחל.</b> דכיון דגזרת הכתוב היא דחייב לשלם דבר הראוי להיות קדש ואינו יכול לפטור עצמו בדמים, אין הדבר תלוי בבעלים:
+
+Mishnah 2
+
+<b>בת ישראל.</b> שהפרישה תרומה ולא נתנה אותה לכהן ואכלתה שוגג:
+<b>ואח״כ נשאת לכהן.</b> והרי היא ראויה לאכול בתרומה דאשת כהן אוכלת בתרומה:
+<b>משלמת קרן וחומש לעצמה.</b> שהרי אם היתה אותה תרומה שאכלה עכשיו בעין לא היתה חייבת ליתנה לכהן דהיא נעשית כהנת בנשואיה, הלכך עתה נמי התשלומים הן שלה:
+<b>משלמת קרן לבעלים.</b> כדין גוזל חבירו, אבל החומש תעכב לעצמה:
+
+Mishnah 3
+
+<b>הוא משלם את הקרן.</b> דמי תרומה, כדין גוזל שהרי הוא נעשה גזלן עליה:
+<b>והן משלמין את החומש.</b> עון אכילתן בשוגג, שאין משלם חומש אלא אוכל ושותה וסך עצמו, אבל המזיק את התרומה אינו משלם חומש דכתיב (ויקרא כ״ב:י״ד) ואיש כי יאכל קדש פרט למזיק:
+<b>הן משלמין קרן וחומש.</b> חולין מתוקנים, ויעשו תרומה, והוא משלם להם דמי חולין שהיה צריך להאכילן. ואיכא בינייהו דלר״מ אין המאכיל משלם אלא דמי תרומה, ולרבנן משלם דמי חולין:
+
+Mishnah 4
+
+<b>דמי תרומה.</b> שאין דמיה יקרים כחולין:
+<b>קרן וחומש מן החולין.</b> והן נעשין תרומה, כדין כל אוכל תרומה בשגגה:
+<b>וקרן דמי תרומה.</b> משום כפל לגנב:
+<b>תרומת הקדש.</b> שהקדיש הכהן תרומה לבדק הבית:
+<b>שני חומשים.</b> חד משום אוכל תרומה, וחד משום נהנה מן ההקדש. אבל כפל בהקדש ליכא דכתיב (שמות כ״ב:ח׳) ישלם שנים לרעהו ולא להקדש:
+
+Mishnah 5
+
+<b>מן הלקט מן השכחה ומן הפאה.</b> משום דאין בהם זיקת תרומה ומעשרות, הלכך לא הוי בכלל דבר הראוי להיות קדש. ולא דמי לחולין מתוקנים דהנהו היו ראוין להיות קדש קודם שנתקנו אבל לקט שכחה ופאה מעולם לא נראו להיות קדש:
+<b>ומן ההפקר.</b> לאחר שזכה בו:
+<b>ולא ממעשר ראשון שנטלה תרומתו.</b> ואע״ג דהשתא הוי כחולין המתוקנים, כיון דקודם שנטלה תרומתו לא חזי השתא נמי לא חזי:
+<b>שאין הקדש פודה הקדש.</b> ואלו חשובים כהקדש קודם שנפדו, ואין אדם יכול לפטור עצמו בממון גבוה. וסבר ר׳ מאיר מעשר שני ממון גבוה, הוא וכיון דקודם שנפדו לא חזו תו לא חזו לאחר שנפדו:
+<b>וחכמים מתירין באלו.</b> במעשר שני והקדש שנפדו. והלכה כחכמים:
+
+Mishnah 6
+
+<b>שישלם מן היפה על הרע.</b> כגון שאכל גרוגרות, ולפי מדה שאכל גרוגרות ישלם תמרים, ולא לפי דמים דכיון דבזוזא אכל ובזוזא משלם מאי נפקא מינה שישלם מן היפה על הרע. ואיכא למ״ד דאפי׳ לפי דמים מצינן למימר דאי אכל מידי דלא קפץ עליה זבינא משלם מידי דקפץ עליה זבינא:
+<b>לפיכך.</b> שאין יכול לשלם ממין אחר, אם אכל קשואים של תרומה של ערב שביעית ואין קשואים של אותה שנה מצויים עוד שכבר נתקשו ולא חזו לאכילה, ומין אחר אינו יכול לשלם צריך להמתין למוצאי שביעית וישלם מקשואין של מוצאי שביעית, דמשל שביעית אסור לפרוע חובו, דדמי לסחורה:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>האוכל תרומה מזיד.</b> בלא התראה, דאילו אתרו ביה לוקה ואינו משלם. ואע״ג דבלא התראה חייב מיתה בידי שמים, אינה פוטרת מן התשלומין:
+<b>ואינו משלם את החומש.</b> דלא חייבה תורה חומש אלא לאוכל תרומה בשגגה:
+<b>התשלומין חולין.</b> דתשלומין דשוגג בלבד קרנהו רחמנא קדש, כדכתיב ונתן לכהן את הקדש, אבל תשלומין דמזיד חולין הן, והואיל והן חולין אם רצה הכהן למחול מוחל, משא״כ בתשלומין של שוגג שאם רצה למחול אינו מוחל מפני שהן קדש:
+
+Mishnah 2
+
+<b>בת כהן שנשאת לישראל.</b> ואסורה לאכול בתרומה:
+<b>משלמת את הקרן.</b> כדין גוזל את חבירו, אבל לא חומש דכהנת היא, וכתיב (ויקרא כ״ב:י׳) וכל זר לא יאכל קדש יצאה זאת שאינה זרה ואפשר לה שתשוב לבית אביה כנעוריה ותהא מותרת לאכול בתרומה:
+<b>ומיתתה בשרפה.</b> אם זנתה תחת בעלה ישראל, כדכתיב (ויקרא כ״א:ט׳) ובת איש כהן כי תחל לזנות וכו׳, כל שהיא בת כהן לא שנא אשת כהן ולא שנא אשת ישראל באש תשרף:
+<b>נשאת לאחד מכל הפסולים.</b> כגון חלל נתין וממזר, משלמת קרן וחומש, שהרי נתחללה בביאתו ואינה ראויה עוד לאכול בתרומה והרי היא כזרה:
+<b>ומיתתה בחנק.</b> דכתיב ובת איש כהן כי תחל לזנות, מי שראויה לחזור לבית אביה אלמלא זנות זה היא בשרפה, יצתה נבעלת לפסול לה שאינה ראויה לחזור לבית אביה שזו אינה בשרפה:
+<b>וחכמים אומרים וכו׳</b> דלא הויא זרה עד שתהא זרה מתחלתה ועד סופה וזו הואיל וכבר אכלה בתרומה אינה משלמת את החומש:
+<b>ומיתתה בשרפה.</b> ובת איש כהן כתיב מכל מקום. והלכה כחכמים:
+
+Mishnah 3
+
+<b>המאכיל את בניו קטנים.</b> דלאו בני חיובא נינהו, ועבדיו אפילו גדולים:
+<b>ותרומת חוץ לארץ.</b> אע״פ שהיא מדמעת אין מוסיפין חומש עליה:
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+לתוך של תרומה נפלה. ושל חולין מותרת. ודוקא בשתי קופות א׳ של חולין ואחת של תרומה, תלינן תרומה לתוך תרומה נפלה שיש היתר לשתי הקופות. אבל אחת חולין ואחת טבל או מעשר ראשון וכיוצא בזה, לא תלינן שנפלה התרומה לטבל כדי להתיר החולין, מאחר שהטבל נדמע ונאסר, דמאי חזית לאסור קופה זו יותר מזו. וכן טמאה וטהורה תלינן בטמאה או מדומעת ושאינה מדומעת תלינן במדומעת. כללא דמלתא כל היכא דאחת אינה מתקלקלת תלינן בה:
+<b>אכל אחת מהן פטור.</b> דשמא של חולין אכל:
+<b>וחייבת בחלה.</b> דספק חולין היא:
+<b>ורבי יוסי פוטר.</b> דכיון דלא ידיע הוה ליה כמדומע דפטור מן החלה. והלכה כרבי יוסי בכל הני תלתא בבי דמתניתין:
+<b>אכל.</b> אדם אחר את השניה, פטור:
+<b>כקטנה שבשניהן.</b> להקל:
+
+Mishnah 6
+
+<b>אינה מדמעת.</b> דשמא היינו אותה של חולין:
+
+Mishnah 7
+
+<b>זרע אחת מהן פטור.</b> שהזורע את התרומה בשוגג צריך להפך את הקרקע, ואם לא הפך הגדולים תרומה, והכא פטור דכחולין הם:
+<b>בדבר שזרעו כלה.</b> כגון חטים ושעורים, מותר לזרים, דאין זו תרומה ודאי, וחשבינן לה כגדולי [מדומע] דתנן לקמן בפרק ט׳ שהן חולין:
+<b>בדבר שאין זרעו כלה.</b> כגון שום ובצלים, אסור, ואע״ג דחשבינן ליה כמדומע ולא כתרומה, בדבר שאין זרעו כלה יש להחמיר טפי:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>האשה.</b> בת ישראל הנשואה לכהן:
+<b>מת רבך.</b> וירשו בן בתו מישראל, או בתו הנשואה לישראל:
+<b>שהוא בן גרושה או בן חלוצה.</b> ופסול מלאכול בתרומה:
+<b>רבי אליעזר מחייב קרן וחומש.</b> בכולהו:
+<b>ורבי יהושע פוטר.</b> בגמרא מוקי לה דוקא באוכל תרומת חמץ בערב פסח, מפני שזמנו בהול שהשעה דחוקה ועומד לבער החמץ של תרומה. והלכה כרבי יהושע:
+<b>ורבי יהושע מכשיר.</b> דכתיב (דברים ל״ג:י״א) ברך ה׳ חילו ופעל ידיו תרצה, אפילו חלל שבו פעל ידיו תרצה:
+<b>נודע שהוא בעל מום עבודתו פסולה.</b> אף לרבי יהושע דכתיב (במדבר כח) את בריתי שלום, כשהוא שלם ולא כשהוא חסר. והלכה כרבי יהושע:  
+
+Mishnah 2
+
+<b>וכולם.</b> עבד ואשה שאכלו מתחלה בהיתר, בהא קאמר ר׳ אליעזר דיבלעו, אבל בן גרושה או בן חלוצה דמעולם לא אכלו בהיתר מודה רבי אליעזר דיפלוט, מידי דהוה אטמא היית, או טמאה היתה התרומה קודם שנתנה לתוך פיו דמודה ר׳ אליעזר דיפלוט:
+<b>או שטעם טעם פשפש.</b> שרץ, כשמוללין אותו ריחו מאוס ביותר, והוא מצוי בכותלים ובמטות וקורין לו בערבי בק״י ובלע״ז צימיצ״א והלכה כרבי יהושע:
+
+Mishnah 3
+
+<b>היה אוכל באשכול.</b> תלש אשכול מגפן שבגינה והיה אוכל והולך עד שנכנס לחצר, וחצר קובעת למעשר, ואפילו אכילת עראי אסורה עד שיתרום ויעשר:
+<b>ר׳ אליעזר אומר יגמור.</b> לא שיאכל בחצר. אלא יצא חוץ לחצר ויגמור לאכול האשכול בגינה:
+<b>לא יגמור.</b> ואפילו בגינה, עד שיעשר:
+<b>חשיכה לילי שבת.</b> והיה אוכל אכילת עראי, ושבת קובעת למעשר ואפילו אכילת עראי אסורה:
+<b>יגמור.</b> למוצאי שבת, אבל בשבת עצמו מודה דאסור:
+<b>לא יגמור.</b> אפילו למוצאי שבת, עד שיעשר. והלכה כרבי יהושע:
+
+Mishnah 4
+
+<b>ישפך.</b> ואין כאן משום אבוד תרומה, מפני שאסור לשתותו, שמא שתה ממנו נחש:
+<b>ושאר כל המשקים מותרים.</b> שאין נחש שותה מהן. אלא שהדבש והציר והמורייס ושומים כתושים, כל אלו הוזכרו בגמ׳ לאסור, שהנחש שותה מהן:
+<b>כמה ישהו.</b> כמה יעמדו מגולין:
+<b>הרחש.</b> הנחש, ולפי שהולך על גחונו קרוי רחש, שאינו נראה כמהלך אלא כרוחש ומתנענע:
+<b>ממקום קרוב.</b> פירשו בו (חולין י:) כדי שיצא מתחת אזן הכלי וישתה ויחזור לחורו:
+
+Mishnah 5
+
+<b>שיעור המים.</b> להיות אסורים משום גלוי:
+<b>כדי שתאבד בהן מרה.</b> אם היו מרובים כל כך עד שארס הנחש יפסד ויאבד בהן אין בהן משום גלוי. ויודעין היו כמה ארס הנחש מטיל בפעם אחת:
+<b>מרה.</b> הארס שהנחש מטיל קרוי מרה:
+<b>בכלים כל שהן.</b> אפילו מרובין כל שהן יש בהן משום גלוי כשהמים בכלים:
+<b>ובקרקעות עד ארבעים סאה.</b> יש בהם משום גלוי, טפי מהכי אין בהן משום גלוי שהארס מתבטל בהם. ואין הלכה כר״י. ומעין המושך אפילו כל שהוא אין בו משום גלוי. ומים מגולים כשם שאסור לשתותן כך אסור להשקותן לבהמתו ולרחוץ בהן פניו ידיו ורגליו ולגבל בהן את הטיט ולהשתמש בהן בשום תשמיש:
+
+Mishnah 6
+
+<b>נקורי תאנים.</b> תאנה שנראה בה נקור, אסור, שמא נקר בה נחש והטיל בה ארס:
+<b>אפילו הן ככר.</b> כלומר שהן גדולים הרבה והנקור מצד אחד, לא יאמר הוא אכל מצד אחד אני מצד אחר:
+<b>כל שיש בו ליחה.</b> הארס מתערב עם הליחה ומתחלחל כולו, אבל בדבר יבש חותך את הניקור ואוכל את השאר:
+<b>ונשוכת הנחש.</b> בהמה שנשכה נחש ושחטה אסורה, שהארס מתחלחל בכל גופה:
+
+Mishnah 7
+
+<b>משמרת של יין.</b> אע״פ שהכלי התחתון מכוסה במשמרת, יש בו משום גלוי, שהארס עובר דרך המשמרת והולך לכלי התחתון:
+<b>רבי נחמיה מתיר.</b> לפי שהארס צף ואינו עובר. ואין הלכה כרבי נחמיה:
+
+Mishnah 8
+
+<b>ספק טומאה.</b> כגון שתי חביות ברשות היחיד ונגע שרץ באחת מהן ולא ידיע להי מינייהו, ושתיהן תלויות:
+<b>במקום התורפה.</b> מקום של הפקר ועומדת ליפסד שם:
+<b>יניחנה במקום המוצנע.</b> דעדיין מוזהר על שמירתה, דכתיב (במדבר י״ח:ח׳) את משמרת תרומתי, בשתי תרומות הכתוב מדבר אחת תרומה טהורה ואחת תרומה תלויה, דתרווייהו בעו שמור:
+<b>ר׳ יהושע אומר וכו׳</b> דסבר תרומתי כתיב בלא וי״ו, ויש אם למסורת:
+<b>אל יחדש בה דבר.</b> שאין צריך לשמרה, ואף אסור לגרום לה טומאה. והלכה כרבן גמליאל:
+
+Mishnah 9
+
+<b>בגת העליונה.</b> מקום שעוצרים שם:
+<b>והתחתונה.</b> בור על פני הגת שהיין יורד לתוכו:
+<b>טמאה.</b> חולין טמאים יש בה, וראויין לו בימי טומאתו, או למי שאינו אוכל חוליו בטהרה, ואם תפול לתוכו התרומה הוה ליה מדומע טמא, ואף לכהן לא חזיא:
+<b>שאם יכולים להציל ממנה רביעית.</b> אם יכול לחזר אחר כלים ולהציל ממנה רביעית בטהרה קודם שתרד כולה ותטמא:
+<b>יציל.</b> יחזר אחר כלים ויציל, ואעפ״י שבתוך כך שיחזר אחר כלים תרד מן התרומה לחולין שבתחתונה ויפסדו החולין, לא יטמא התרומה בידים להציל החולין, כיון שיכול להציל ממנה רביעית הלוג בטהרה שהוא דבר חשוב:
+<b>ואם לאו.</b> שלא ימצא כלי טהור, וסוף סוף כולה לטומאה אזלא, בהא פליגי, דרבי יהושע סבר יטמאנה ביד, להציל את החולין כדקתני סיפא ועל זו ועל זו אמר ר׳ יהושע וכו׳. ור׳ אליעזר סבר אף ע״ג דסוף סוף כולה לטומאה אזלא לא יטמאנה ביד להציל החולין. ואין הלכה כרבי אליעזר:  
+
+Mishnah 10
+
+<b>וכן חבית של שמן.</b> טהורה שנשפכה וכולה הולכת לאבוד, פליגי כדלעיל. ולהכי קתני גבי שמן נשפכה ולא נקט כמו גבי יין, משום דבחבית של שמן [שנשברה] בגת העליונה, ובתחתונה חולין טמאים מודה רבי אליעזר ורבי יהושע שאם יכול להציל ממנה רביעית בטהרה יציל ואם לאו תרד ואל יטמאנה ביד, משום דשמן ראוי להדליק ולא חשו להפסד מועט. וביין נמי לא נחלקו אלא דוקא בדאיכא בתחתונה פחות ממאה חולין, שנעשין החולין כולן מדומע ואיכא הפסד, אבל אי איכא מאה חולין כולהו מודו דאל יטמאנה ביד משום דליכא הפסד:  
+
+Mishnah 11
+
+<b>על זו ועל זו.</b> על זו שנולד לה ספק טומאה, ועל זו שהולכת לאבוד, אמר רבי יהושע שאינו מוזהר על טומאתן, ואותה שמוזהר עליה בל תטמא כיצד, היה עובר וכו׳ דקאמר רבי יהושע יניח לפניו אחת על הסלע כדי שלא יגרום טומאה לאחרות, ואף אותה אחת יניח על הסלע ולא יתננה בידו, שלא יטמאנה בידים. והלכה כרבי יהושע:
+
+Mishnah 12
+
+<b>תנו לנו אחת מכם.</b> שרוצים לבא עליה באונס:
+<b>יטמאו כולן.</b> דאין דוחים נפש מפני נפש. ובהא מודו רבי אליעזר ורבי יהושע:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>הזורע תרומה שוגג יופך.</b> חורש ומהפך, כדי שלא יגדל, ואין בכך כלום:
+<b>ומזיד יקיים.</b> כיון שנקרא שם תרומה על השדה היה נראה כמאבד את התרומה:
+<b>ואם הביאה שליש אפילו שוגג יקיים.</b> משום דאסור לאבד את התרומה:
+<b>ובפשתן מזיד יופך.</b> ואפילו הביאה שליש, כדי שלא יהנה בקסמין ויחשוב שהזרע בלבד הוא דהוי תרומה ואסור, ועיקר פשתן משום קסמין הוא ולא משום זרע:  
+
+Mishnah 2
+
+<b>בדמי תרומה.</b> דגידולי תרומה אסורים לזרים:
+<b>לא ילקטו אלא עניי כהנים.</b> דחיישינן אדמלקטי ליה שדו לפומייהו:
+<b>אם כן לא ילקטו אלא טהורים.</b> דהא כהן טמא אסור בתרומה. והלכה כר״ע:
+
+Mishnah 3
+
+<b>וחייבת במעשרות.</b> מעשר ראשון ושני. והוא הדין בתרומה:
+<b>ובמעשר עני.</b> אם היא שנה שלישית או ששית של שמטה שמעשר עני נוהג בהן:
+<b>החובט.</b> גדולי תרומה הללו במקלות, הרי זה משובח, כדי שלא יצטרך לחסום את הבהמה שדש בה, שאסור להניחה לאכול בתרומה אם אינה פרתו של כהן:
+<b>כפיפות.</b> סלין:
+<b>מאותו המין.</b> של חולין, אם חטים חטים ואם שעורים שעורים:
+<b>נמצא לא זומם.</b> כלומר אינו חוסם ונותן זמם לתוך פיה שהרי היא אוכלת מאותו המין:
+<b>ולא מאכילה תרומה.</b> דמשל חולין שבכפיפה התלויה בצוארה היא אוכלת:
+
+Mishnah 4
+
+<b>גדולי תרומה תרומה.</b> מדרבנן עבדו רבנן תקנתא משום תרומה טמאה ביד כהן, כי היכי דלא לישהי לה לגביה עד זמן הזרע כדי לזרעה ואתי בה לידי תקלה, ומשום הכי גזרו שיהיו גדולי תרומה כתרומה:
+<b>וגדולי גדולין חולין.</b> אם חזר וזרע אותן גדולין, גדוליהן חולין:
+<b>הטבל.</b> גדוליו חולין, משום דרובו חולין:
+<b>ומעשר ראשון.</b> נמי משום דרובו חולין:
+<b>וספיחי שביעית.</b> לפי שאינן מצויין ואינן נוהגים בכל שנה:
+<b>ותרומת חוצה לארץ.</b> נמי לפי שאינה מצויה:
+<b>והמדומע.</b> שרובו חולין:
+<b>ובכורים.</b> שאינן מצויין [שאינן] נוהגים אלא בשבעת המינים:
+<b>גדולי הקדש ומעשר שני חולין.</b> שאם זרע מהן סאה אחת והוסיף כמה סאה, חולין. אף בדבר שאין זרעו כלה:
+<b>ופודה אותם בזמן זרעם.</b> פודה כל האוצר בדמי אותה סאה:
+
+Mishnah 5
+
+<b>מאה לגנה של תרומה.</b> שדה שנזרעה ערוגות ערוגות ויש בה מאה ערוגות של תרומה ואחת של חולין ולא ידיע הי דחולין:
+<b>כולן מותרים.</b> קולא הוא שהקילו בגדולי תרומה דערוגה אחת של חולין מתרת ערוגות רבות בדבר שזרעו כלה:
+<b>אבל בדבר שאין זרעו כלה.</b> אחת של תרומה אוסרת מאה של חולין, לפי שאין הקרקע עולה באחת ומאה:
+
+Mishnah 6
+
+<b>הטבל גדוליו מותרים.</b> באכילת עראי, כשאכל [צ״ל כשאר] טבל שלא נגמרה מלאכתו:
+<b>בדבר שזרעו כלה.</b> השתא מפרש תנא למלתיה דתנן לעיל הטבל גדוליו חולין לא הויא אלא בדבר שזרעו כלה אבל בדבר שאין זרעו כלה אפילו גדולי גדולין אסורים באכילת עראי:
+<b>השום כשעורה.</b> כלומר השום חשוב זרעו כלה כמו השעורה. ונקט שעורה לפי שאין בתבואות דבר שיהיה זרעו כלה ונאבד מהרה כמו השעורה. פירוש אחר השום שהוא גדול כשעורה אין זרעו כלה, אבל פחות מכשעורה זרעו כלה. ואין הלכה כרבי יהודה:
+
+Mishnah 7
+
+<b>המנכש.</b> תולש עשבים רעים הגדלים בתוך התבואה והירקות:
+<b>בחסיות.</b> כגון השום והלוף והבצלים והכרתי, כל אלו נקראים חסיות:
+<b>אע״פ שפירותיו.</b> של עובד כוכבים טבל, דסבר האי תנא אין קנין לעובד כוכבים בארץ ישראל להפקיע מן המעשר וגדולי טבל טבל בדבר שאין זרעו כלה אפילו הכי אוכל מהן עראי. 
+<b>שתילי תרומה.</b> כגון שתילי כרוב ותרדין שנטמאו ושתלן, טהרו מלטמא. דכיון שנתחברו לקרקע ונבטלו מתורת אוכל. וא״ת כיון דעיקר גזירה גדולי תרומה כתרומה אינה אלא משום תרומה טמאה ביד כהן דלמא משהי לה גביה ואתי לידי תקלה, אכתי כיון דטהרו משהי לה גביה. וי״ל דתרומה נמכרת בזול הרבה לפי שאינה ראויה אלא לכהנים טהורים ואם נטמאת טעונה שרפה, הלכך אפילו אם היו נותנים לכהן תרומה כדי לזרעה לא היה [צ״ל מפסיד] מבטל שדהו, אבל אם היו הגדולין חולין היה משהה תרומה טמאה כדי לזרעה:
+<b>ואסורים לאכול.</b> מעלה בעלמא היא:
+<b>עד שיגום האוכל.</b> יחתוך כל הראוי לאכילה, ומה שיגדל אח״כ יהא מותר:
+<b>עד שיגום וישנה.</b> שיחתוך מה שגדל גם בפעם השניה, ומה שיגדל משני ואילך יהיה מותר. ואין הלכה כרבי יהודה:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>בצל שנתנו לתוך עדשים.</b> [של חולין] וה״ה בצל של תרומה שנתנו לתוך עדשים. [טעות המעתיק יש כאן וכצ״ל בצל שנתנו לתוך עדשים.] בצל של תרומה שנתנו לתוך עדשים [של חולין] (וה״ה לבצל של חולין שנתנו לתוך עדשים של תרומה). ומיירי כגון שנתנו בעדשים אחר בשולו ויצאו ממנו מימיו, שאז אין הבצל כשהוא שלם פולט בעדשים ולא בולע מהם. אבל אם נתבשל הבצל בעדשים פשיטא, דיהיב ובלע טעמא, אף כשהוא שלם:
+<b>בנותן טעם.</b> דטעים להו כהן, שמותר בחולין ובתרומה. אי אית בהו טעמא דתרומה הכל אסור לזרים, ואי לא הכל חולין כשהיה:
+<b>ושאר כל תבשיל.</b> כגון שום וקפלוט, וכיוצא בהן:
+<b>מתיר בצחנה.</b> אם נתן בצל של תרומה בצחנה, שהם דגים קטנים הכבושות בציר, נוטל את הבצל והצחנה מותר, ובלבד שיהיה הבצל שלם שלא נימוח ולא נתערב עם הצחנה. שאין הבצל ניתן לתוכו אלא להעביר זוהמת הדגים ולא כדי ליתן בו טעם. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>תפוח.</b> של תרומה שרסקו ונתנו כשהוא מרוסק וכתוש לתוך העיסה וחמצה הואיל וחולין מחמת התרומה נתחמצה העיסה אסורה לזרים:
+<b>אע״פ שהבאישו.</b> מחמת השעורים של תרומה, מימיו מותרים:
+
+Mishnah 3
+
+<b>הרודה.</b> הוצאת הפת מן התנור נקראת רדייה:
+<b>ונתנה ע״פ חבית של יין של תרומה.</b> דהשתא הפת קולטת ושואבת מריח היין:
+<b>ר״מ אוסר.</b> דסבר ריחא מילתא היא:
+<b>ורבי יהודה מתיר.</b> דסבר ריחא לאו מילתא היא:
+<b>מפני שהשעורים שואבות.</b> מושכות מלחלוחית יין של תרומה. והלכה כרבי יוסי:
+
+Mishnah 4
+
+<b>אלא ריח כמון.</b> דדוקא ריח של (פטום) [כמון] נכנס לתוך הפת, וריחא לאו מלתא היא בין בתרומה בין בכל איסורין שבתורה. ואי משום דהוסק התנור בתרומה, אין איסורה אסור הנאה:
+
+Mishnah 5
+
+<b>תלתן.</b> בערבי חולב״א, ובלע״ז פינגריג״ו:
+<b>אבל לא בעץ.</b> אע״פ שטעם עצו ופריו שוה אין העץ מצטרף עם הפרי לאסור יין של חולין, לפי שאין העץ קדוש בתרומה. אבל שביעית וכלאים והקדש אף העץ אסור. והעץ של תלתן ביין נותן טעם לשבח הוא:
+
+Mishnah 6
+
+<b>ידלקו.</b> שאף העץ נאסר, וכלאי הכרם טעונים שרפה דכתיב (דברים כב) פן תקדש המלאה, פן תוקד אש:
+<b>ומחשב כמה זרע יש בהן.</b> דתרומה נטלת במחשבה ובאומד הדעת:
+<b>וא״צ להפריש את העץ.</b> ואע״פ שטעם עצו ופריו שוין:
+<b>ואם הפריש.</b> קודם כתישה, אינו יכול לכתוש ולהפריש מן הזרע וישאר העץ לעצמו, דכיון שקרא עליו שם תרומה צריך ליתנו לכהן:
+
+Mishnah 7
+
+<b>שכבשן עם זיתי תרומה.</b> דרך זיתים לכבשן במים ובמלח, וכשזיתי חולין פצועין דהיינו כתושים או מרוסקים בולעים מזיתי תרומה אף אם זיתי תרומה הם שלימים. ואף אם כבשן במים שנכבשו בהן זיתי תרומה אסור:
+<b>אבל שלימי חולין.</b> כשזיתי חולין שלימין, אף אם כבשן עם זיתי [תרומה] פצועין אין בולעין מהן:
+
+Mishnah 8
+
+<b>גרב.</b> חבית:
+<b>כל גרב שהוא מחזיק סאתים.</b> אם נכבש דג טמא עם הרבה דגים טהורים בתוך חבית והחבית מחזיק סאתים, ויש מציר דג טמא משקל עשר זוזים של יהודה, שהם חמש סלעים של גליל, וכל השאר ציר דג טהור, שנמצא ציר של דג טמא אחד מתשע מאות וששים של דג טהור, אסור. ואם היה הציר של דג טמא פחות מכן, מותר:
+<b>רבי יהודה אומר רביעית לסאתים.</b> כשיהיה רביעית לוג של ציר טמא בתוך סאתים של טהור אסור הכל, פחות מכן מותר. ושיעור זה הוא קרוב למאתים. ואף על גב דר״י סבר מין במינו לא בטיל, שאני ציר דזיעה בעלמא הוא ואין איסורו אלא מדרבנן, לכך א״ר יהודה דבטל בקרוב למאתים:
+<b>ורבי יוסי אומר.</b> דבטל בט״ז. והלכתא דציר בטל ביותר מאלף, אם יש יותר מאלף מדג טהור ואחד מדג טמא הכל מותר, ואם לאו הכל אסור:
+
+Mishnah 9
+
+<b>לא פסלו את צירן.</b> דהקלו בציר של חגבים טמאים שאינו אוסר, מפני שאין להם דם ואינו אלא לחלוחית בעלמא:
+<b>שהוא טהור.</b> לא מבעיא דאינו אוסר את תערובתו אלא הוא עצמו טהור. והלכה כעדותו של רבי צדוק:
+
+Mishnah 10
+
+<b>כל הנכבשים זה עם זה.</b> ירקות חולין שנכבשו עם ירקות של תרומה, אין התרומה אוסרת את החולין:
+<b>חוץ מן החסית.</b> שום ולוף ובצל וכרתי קרויים חסית, דאגב חורפייהו יהבי טעמא בכל מידי דנכבשין עמהן. וכשהן של תרומה אוסרים בין ירק בין חסית של חולין. ושאר ירקות של תרומה אינן אוסרים כשהן נכבשים, אבל מבושלים או נשלקים אוסרים:  
+
+Mishnah 11
+
+<b>רבי יוסי אומר כל הנשלקים עם התרדים אסורים.</b> רבי יוסי פליג אתנא קמא, וסבר דכל שאר ירקות אינן אוסרים אפילו נשלקים, חוץ מן התרדים של איסור כגון של תרומה ושל כלאי הכרם שהן נותנים טעם בשליקתן:
+<b>כרוב של שקי.</b> הגדל בארץ יבשה שצריך להשקותה, אם [שלקו] עם כרוב של תרומה הגדל בארץ לחה, שאין צריך להשקותה אסור, דשל שקי מחמת יבשותו הוא בולע:
+<b>רבי עקיבא אומר.</b> כל איסור והיתר המתבשלים זה עם זה, והם מין אחד, מותרים, שאין נותנים טעם זה בזה, חוץ מבשר איסור והיתר שנתבשלו יחד דאסור. ולית הלכתא כחד מהנך תנאי, אלא כתנא קמא בלבד דאמר כל הנכבשים מותרים חוץ מן החסית אבל מבושלים או שלוקים כולן אוסרים:
+<b>הכבד אוסרת.</b> כבד של טרפה שבשלה עם היתר, אוסרת כל המתבשל עמה:
+<b>ואינה נאסרת.</b> אם נתבשלה עם דבר אסור, דמתוך שהיא טרודה לפלוט תדיר רבוי דם שבה, לא בלעה. והלכתא כבד שנתבשלה אפילו היא של היתר אסור לאכלה, ואוסרת כל מה שנתבשל עמה לפי שהיא מלאה דם. ופולטת וחוזרת ובולעת מהדם שפלטה. ואין לה תקנה בבשול, אלא אם כן הבהבה באור תחלה יפה, וכן נהגו העם:
+
+Mishnah 12
+
+<b>בתבלים אסורים.</b> כגון תבלין של תרומה או של ערלה וכלאי הכרם:
+<b>אפילו חלמון.</b> האודם של ביצה שהוא מבפנים, וכל שכן החלבון שהוא מבחוץ:
+<b>מי כבשים ומי שלקות.</b> שנכבשו או נשלקו בהן תרומה, אסורים לזרים:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>אין נותנין דבלה וגרוגרות.</b> של תרומה:
+<b>לתוך המורייס.</b> שומן של דגים:
+<b>מפני שהוא מאבדן.</b> שכן דרך דבלה וגרוגרות הנתונים במורייס לסחטן ולהוציא את מימיהן ואחר כך משליכן:
+<b>אבל נותנים את היין למורייס.</b> רגילים היו לתת יין למורייס שלא היה בו שמנונית כל כך כדי למתקן ולתת בו טעם. הלכך מותר ליתן יין של תרומה לתוכו, ולא אמרינן לעבורי זוהמא בלבד הוא נותן את היין והוה כמאבדו:
+<b>אין מפטמין את השמן.</b> של תרומה בעקרי בשמים שבולעים את השמן ואזיל לאבוד. אי נמי דלא חזי השמן לאכילה כשהוא מפוטם:
+<b>יינומלים.</b> נותנים לתוך היין דבש ופלפלין:
+<b>ממעיטו.</b> שמתחסר ומתמעט על ידי הבשול. ואית דמפרשי שממעיטו משותיו, שאין בני אדם רגילין לשתות יין מבושל כמו חי:
+<b>מפני שהוא משביחו.</b> ומתקיים יותר. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>סתוניות.</b> ענבים שאינם מתבשלים עד ימות הסתיו, ורגילים לעשות מהן חומץ:
+<b>ושאר כל מי פירות.</b> חוץ מיין ושמן:
+<b>מחייב קרן וחומש.</b> לזר האוכלן בשוגג דחשיב להו משקה תרומה ממש:
+<b>ורבי יהושע פוטר.</b> מחומש. אבל קרן חייב, ולכתחלה אסורים לזרים:
+<b>מטמא משום משקה.</b> טמאים, ומטמאים, ומכשירים זרעים לקבל טומאה כשאר משקים, דכתיב (ויקרא י״א:ל״ד) אשר יבא עליו מים יטמא וכל משקה אשר ישתה:
+<b>כמוני פטמין.</b> כפטם הזה שמונה צרורות בשמים שלו שלא בדקדוק וחוזר ומוסיף עליהם, אבל חכמים בדקדוק מנו שבעה משקים, שאלו בלבד טמאים ומטמאים ומכשירים הזרעים לקבל טומאה, ואין להוסיף עליהם. ושבעה משקין שמנו חכמים הם מים, טל, יין, שמן, דבש דבורים, חלב, דם. והלכה כרבי יהושע:
+
+Mishnah 3
+
+<b>אין עושין תמרים דבש.</b> אם הם של תרומה או של מעשר שני. שהתמרים אוכל והדבש משקה, ואין מחזירים האוכל משקה:
+<b>אלא בזיתים וענבים בלבד.</b> דבפירוש אמרה תורה בהם (במדבר י״ח:י״ב) כל חלב יצהר וכל חלב תירוש:
+<b>אין סופגים את הארבעים משום ערלה.</b> פירות של ערלה שסחטן והוציא מהן משקה, אין לוקה מן התורה השותה אותו משקה אלא בזיתים וענבים בלבד:
+<b>ואין מביאים בכורים משקין.</b> דכתיב (דברים כ״ו:י׳) את ראשית פרי האדמה. פרי אתה מביא ואי אתה מביא משקה:
+<b>אלא היוצא מן הזיתים ומן הענבים.</b> דגמר בכורים מתרומה:
+<b>ואין מקריבים על גבי המזבח.</b> אלא שמן למנחות ויין לנסכים:
+
+Mishnah 4
+
+<b>עוקצי תאנים.</b> שבהם תאנים מחוברים לאילן:
+<b>הכליסין.</b> רמב״ם פירש שהם מין ממיני התאנים:
+
+Mishnah 5
+
+<b>גרעיני תרומה.</b> גרעינים שנמצאו בתוך פירות של תרומה כשהכהן אוכלם:
+<b>בזמן שהכהן מכניסן.</b> ודעתו עליהם ולא הפקירן אסורים. וכגון שהן רכין וראוין לאכילה כגון גרעיני התפוחים והחבושין והאגסים, או שנשאר בהם לחלוחית שבני אדם מוצצים אותן, כגון גרעיני התמרים וכיוצא בהם. אבל אינם ראויים כלל אפילו הכהן מכניסן הרי אלו מותרים:
+<b>עצמות הקדשים.</b> בעצמות הראויין קצת לאכילה מיירי כגון ראשי כנפים והסחוסין:
+<b>המורסן.</b> של תרומה, והן סובין הגסין מותר לזרים:
+<b>סובין.</b> של חטין חדשות של תרומה אסורים לזרים. לפי שהחדשות הן לחות ואינם נטחנים היטב, ונשאר קמח הרבה מעורב בסובין:
+<b>ושל ישנות.</b> של חטין ישנות. שהן יבשות ונטחנות היטב מותרות. שאין קמח מעורב בהן כלל. ועד ל׳ יום נקראים חדשות:
+<b>ונוהג בתרומה.</b> בהוצאת הסובין והמורסן:
+<b>כדרך שנוהג בחולין.</b> ואין כאן משום מאבד תרומה כשמשליך מה שאינו ראוי לאכילה:
+<b>המסלת.</b> שקולט את הסולת כדי לעשות פת נקיה ביותר, ולא בירר מסאה אחת שהיא ששה קבין אלא קב או קבים:
+<b>לא ישליך את השאר.</b> שהרי הוא ראוי לאכילה, ונמצא מאבד את התרומה:
+
+Mishnah 6
+
+<b>מגורה.</b> אוצר שאוגרים תבואה לתוכו:
+<b>מכבד כדרכו.</b> כדרך שרגילים לכבד האוצרות בעת שמפנים אותן:
+
+Mishnah 7
+
+<b>מטפח.</b> מאסף את השמן בטפח שלו, כלומר מקנחו באצבעותיו:
+
+Mishnah 8
+
+<b>המערה.</b> יין או שמן של תרומה מכד לכד, ואחר שעירה כל מה שבתוכו נטפו ממנו שלש טפין, טפה אחר טפה, כדרך הכלים לאחר שעירה כל מה שבתוכן:
+<b>נותן לתוכה חולין.</b> וא״צ לקנחה יפה קודם שיתן החולין לתוכה:
+<b>הרכינה.</b> הטה אותה על צדה, לחבית שהיה בה תרומה אחר שעירה כל מה שבתוכה ומיצה היין או השמן שהיה בה ונראה כנוס בתוכה:
+<b>הרי זו תרומה.</b> ולא אמרינן חולין הן הואיל ועירה כל מה שבתוכה ונטפו ממנו שלש טפין:
+<b>בתרומת מעשר של דמאי.</b> שהמעשר שלו, ונותן תרומת מעשר לכהן, ואם יש בידו א׳ משמנה שבשמינית הלוג צריך להוליכה לכהן, אבל פחות לא. והני מילי בטמא, אבל בטהור אפילו כל שהוא צריך לחזר בדמאי, אבל בודאי בין טמא בין טהור בין רב בין מעט צריך לחזר אחר כהן:
+
+Mishnah 9
+
+<b>כרשיני תרומה.</b> עיקרם למאכל בהמה, דאי עיקרם למאכל אדם היה אסור להאכילן לבהמה. ומכל מקום חזו קצת למאכל אדם, דאי לא הוו חזו כלל לאדם, לא היו מפרישים עליהם תרומות ומעשרות, דמידי דלא חזי לאדם אין מפרישין עליו תרומות ומעשרות:
+<b>מאכילין אותן.</b> כהנים לבהמתן:
+<b>מאכילה כרשיני תרומה.</b> הואיל וגוף הבהמה לכהן אע״פ שמזונותיה על ישראל. ואין כאן משום גזל, שאם היה רוצה היה נותן התרומה לבעל הפרה ואנן סהדי דניחא ליה לבעל הפרה שיתן לה כרשיני תרומה כדי שיאכילנה בריוח, והוי כאילו זכה בהן כהן והוא מאכילן לבהמתו:
+<b>לא יאכילנה כרשיני תרומה.</b> כיון שגוף הפרה לישראל, דכתיב (ויקרא כב) וכהן כי יקנה נפש קנין כספו, ונפש אפילו נפש בהמה במשמע. ואמר רחמנא קנין כספו דכהן ליכול בתרומה, קנין כספו של ישראל לא ליכול בתרומה:
+<b>ישראל ששם פרה מכהן.</b> שקבל פרה מכהן בשומא כפי מה שהיא שוה עכשיו כך וכך דמים, ויטפל בה ישראל לפטמה, ומה שישביח על השומא יחלקו הריוח ביניהם:
+<b>לא יאכילנה כרשיני תרומה.</b> שכיון שקבלה הישראל בשומתה כפי מה שהיא שוה, נעשית פרתו של ישראל ואינה אוכלת בתרומה:
+<b>וכהן שקבל פרתו של ישראל.</b> בשומא בדרך זו:
+<b>מאכילה כרשיני תרומה.</b> מפני שהיא נעשית פרתו של כהן משעה שקבלה עליו בשומא:
+
+Mishnah 10
+
+<b>שמן שריפה.</b> שמן תרומה שנטמאת. ואמאי קרי ליה שמן שריפה הואיל ולשריפה עומד:
+<b>ברשות כהן.</b> היינו כשיש שם כהן, דנר לאחד נר למאה:
+<b>מדליק ברשותה.</b> כשהיא שם:
+<b>מדליקין בבית המשתה.</b> מתוך שעומדים בבגדים נקיים אין רגילין לטלטל נרות של שמן ממקומן שמא יטנפו את בגדיהם, הלכך ליכא למיחש שמא יטלטלו הנר ממקום שהכהן שם למקום שאין שם כהן, אבל בבית האבל שלובשין בגדים צואים חיישינן:
+<b>בבית האבל אבל לא בבית המשתה.</b> בבית האבל מתוך שלבן נשבר ונכנע לא חיישינן שמא יוציאו הנר למקום שאין שם כהן, אבל בבית המשתה שהן שמחים ומתוך שמחתן רגילים להתעסק ולטלטל הנרות ממקום למקום חיישינן:
+<b>אוסר כאן וכאן.</b> דתופס סברת שניהן לחומרא:
+<b>ור״ש מתיר כאן וכאן.</b> דתופס סברת שניהם לקולא. והלכה כר״ש:
\ No newline at end of file
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@@ -0,0 +1,768 @@
+Bartenura on Mishnah Terumot
+ברטנורא על משנה תרומות
+merged
+https://www.sefaria.org/Bartenura_on_Mishnah_Terumot
+This file contains merged sections from the following text versions:
+-On Your Way
+-http://mobile.tora.ws/
+
+ברטנורא על משנה תרומות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>חמשה לא יתרומו.</b> מנינא למעוטי הא דא״ר יהודה לקמן קטן שלא הביא שתי שערות תרומתו תרומה קמ״ל דאין תרומתו תרומה:
+<b>החרש והשוטה והקטן כו׳</b> כולהו מחד קרא נפקא לן דכתיב (שמות כ״ה:ב׳) דבר אל בני ישראל ויקחו לי תרומה מאת כל איש אשר ידבנו לבו. אל בני ישראל פרט לנכרי, מאת כל איש פרט לקטן, אשר ידבנו לבו פרט לחרש ושוטה שאין בהם דעת להיות נודבין. וקטן לא מצי ממעיט מאשר ידבנו לבו, דאיכא קטן שהגיע לעונת נדרים שיש לו דעת להיות נודב. וזאת התרומה אשר תקחו מאתם פרט לתורם שאינו שלו. ושוטה, המאבד מה שנותנים לו קרוי שוטה:
+<b>אפילו ברשות.</b> של ישראל שעשאו ישראל שלוחו לתרום, אין תרומתו תרומה. דכתיב (במדבר י״ח:כ״ח) כן תרימו גם אתם, גם לרבות שלוחכם, מה אתם בני ברית אף שלוחכם בני ברית:  
+
+Mishnah 2
+
+<b>לא יתרום.</b> לכתחלה דצריך להשמיע לאזנו כשיברך:
+<b>חרש שדברו בו חכמים בכל מקום וכו׳</b> לאו כללא הוא, דבריש חגיגה תני חרש, ומדבר ואינו שומע בכלל, ובפרק מצות חליצה לענין חליצה:
+<b>שאינו שומע ואינו מדבר.</b> שנולד חרש ממעי אמו, וכיון שלא שמע מעולם מה שמדברים לו א״א לו שידבר:
+
+Mishnah 3
+
+<b>רבי יהודה אומר תרומתו תרומה.</b> בדיעבד, דלית ליה לרבי יהודה הך דרשא מאת כל איש פרט לקטן:
+<b>עד שלא בא לעונת נדרים.</b> הזכר בן י״ב שנה ויום אחד, והנקבה בת י״א שנים ויום אחד. ומאותה עונה ואילך אם תרם תרומתו תרומה. והלכה כרבי יוסי:
+
+Mishnah 4
+
+<b>אין תורמין זיתים על השמן.</b> מי שיש לו שמן שחייב להפריש ממנו תרומה, וזיתים שחייב להפריש מהן תרומה, אינו יכול לתרום מן הזיתים כפי השיעור שיש לו לתרום על הזיתים ועל השמן, ולפטור השמן בתרומת הזיתים דכתי׳ (במדבר יח) כדגן מן הגורן, מן הגמור על הגמור, ולא ממה שאינו גמור על הגמור:
+<b>ואם תרם בית שמאי אומרים תרומת עצמן יש בהן.</b> כלומר אין כאן תרומה אלא על הזיתים בלבד אבל לא על השמן:
+<b>וב״ה אומרים אינה תרומה.</b> הואיל ונתכוון לתרום גם על השמן אין כאן תרומה לא על הזיתים ולא על השמן, והרי הוא כאילו לא תרם כלל:
+
+Mishnah 5
+
+<b>אין תורמין מן הלקט מן השכחה ומן הפאה.</b> מי שיש לו כרי של טבל אינו יכול להפריש עליו תרומה מלקט ושכחה ופאה שבידו, שאלו מתנות עניים הן ואינו יכול לתקן טבלו במתנות עניים:
+<b>ההפקר.</b> דכתיב (דברים יד) ובא הלוי כי אין לו חלק ונחלה עמך ממה שיש לך ואין לו אתה חייב ליתן, יצא הפקר שידך וידו שוין בו:
+<b>ולא ממעשר ראשון שנטלה תרומתו.</b> אין תורם ממנו תרומה גדולה על כרי של טבל שבידו. ואיצטריך לאשמועינן היכא שהקדימו בן לוי לכהן בשבלים שהוא פטור מתרומה גדולה, ודוקא שנטלה תרומתו, אבל לא נטלה תרומתו יכול לתרום, דתניא בספרי מנין לבן לוי שרצה לעשות ממעשר ראשון שלו תרומה גדולה, מנין שעושה ת״ל (במדבר יח) כי את מעשר בני ישראל אשר ירימו לה׳ תרומה, מכאן שאם רצה לעשותו תרומה לאחרים עושה, יכול אף לאחר שנטלה תרומתו יהא עושה אותו תרומה לאחרים, ת״ל (שם) את מקדשו ממנו, בזמן שקדשו בתוכו הוא עושה אותו תרומה לאחרים, אין קדשו בתוכו אין עושה אותו תרומה לאחרים:
+<b>ולא ממעשר שני והקדש שנפדו.</b> האי תנא סבר מעשר שני ממון גבוה הוא. והיכא דלא נפדו פשיטא דאינו יכול לתקן טבלו בממון של גבוה, אבל היכא דנפדו סד״א דיכול לעשותן תרומה גדולה על טבלו. וכי תימא הא נמי פשיטא דחולין גמורים הוא, אצטריך היכא דהקדימו בשבלים, דפטור מתרומה גדולה כדפרישית במעשר ראשון. והקדש שנפדה, נמי איצטריך, כשהקדיש טבל ומרחו הגזבר ואח״כ פדאו דפטור מן התרומה:
+<b>מן הפטור על החיוב.</b> כגון מפירות שלא הביאו שליש שהן פטורין מן המעשרות, על הפירות שהביאו שליש שהן חייבין במעשרות:
+<b>ולא מן התלוש על המחובר.</b> דכתיב (שם) והרמותם ממנו, שלא יתרום מן התלוש על המחובר ולא מן המחובר על התלוש, דלשון הרמה לא שייך אלא בתלוש, וממנו משמע שהתרומה והחולין שניהם שוין:
+<b>מן החדש על הישן.</b> מפירות שנה זו על פירות שנה שעברה, ולא מפירות שנה שעברה על פירות שנה זו, דכתיב (דברים יד) היוצא השדה שנה שנה. אבל שדה שעושה שני גרנות בשנה כגון שדה בית השלחין תורמים ומעשרים מזה על זה:
+<b>ולא מפירות הארץ על פירות חוצה לארץ.</b> דכתיב (ויקרא כז) וכל מעשר הארץ מזרע הארץ, גלי קרא במעשר וה״ה לתרומה. וכן אין תורמין מפירות הארץ על פירות שבסוריא, ולא מפירות שבסוריא על פירות שבארץ:
+
+Mishnah 6
+
+<b>חמשה לא יתרומו.</b> מנינא למעוטי מדרבי יהודה, דאמר קטן שתרם תרומתו תרומה:
+<b>האלם.</b> והוא ששומע אלא שנשתתק מחמת חולי, לא יתרום, לפי שאינו יכול לברך. וכן הערום אינו יכול לברך דכתיב (דברים כג) ולא יראה בך ערות דבר, בשעה שאתה מדבר בו לא יראה בך ערוה:
+<b>ובעל קרי.</b> נמי בזמן התקנה מקמי דבטלוה לטבילותא לא הוה מצי לברך, דתנן בעל קרי מהרהר בלבו:
+<b>והשכור והסומא.</b> אינם יודעים לברור מן היפה, ואנן בעינן שיהא התורם בורר ותורם מן היפה דכתיב (במדבר יח) מכל חלבו את מקדשו. ושכור מקרי כל שאינו יכול לדבר בפני המלך מחמת שכרותו:
+
+Mishnah 7
+
+<b>אין תורמין לא במדה.</b> דכתיב (שם) ונחשב לכם תרומתכם, במחשבה אתה תורם כלומר מאומד, ואי אתה תורם לא במדה ולא במשקל ולא במנין. ואף על גב דהאי קרא בתרומת מעשר הוא דכתיב, אם אינו ענין לתרומת מעשר שהרי נתנה בו תורה שיעור מעשר מן המעשר וצריך שימדוד כדי שיתן השיעור הראוי, תנהו ענין לתרומה גדולה שלא נתנה בו תורה שיעור:
+<b>אבל תורם הוא את המדוד.</b> שמודד הוא את טבלו, או מונה ושוקל את טבלו ומכניסו לתוך ביתו, וכשמפריש התרומה גדולה ממנו מפריש מאומד ולא ימדוד ולא ישקול ולא ימנה:
+<b>אין תורמין בסל ובקופה שהם של מדה.</b> שהרואה אומר במדה הוא תורם:
+<b>אבל תורם הוא בהן חציין ושלישן.</b> דכיון דאינו ממלא אותן ליכא למגזר:
+<b>שחציה מדה.</b> שיש בסאה פעמים סימנין עד מקום חציה ואיכא למגזר דלמא אתו לתרום במדה:
+
+Mishnah 8
+
+<b>הזיתים הנכתשים.</b> רגילים היו לכתוש הזיתים במכתשת להוציא שמנן:
+<b>תרומתו תרומה.</b> גמורה היא מדאורייתא:
+<b>ויחזור ויתרום.</b> מדרבנן, לאחר שישלים כתישת אותן הזיתים ודריכת הענבים יחזור ויוציא תרומה שנית כשיעור הצריך לשמן וליין שיצא:
+<b>הראשונה מדמעת.</b> אם נפלה לפחות ממאה חולין נעשה הכל מדומע ואסור לזרים, וימכר הכל לכהן. דתרומה גמורה היא מדאורייתא:
+<b>וחייבין עליה חומש.</b> זר האוכלה בשגגה משלם קרן וחומש, כדין כל זר אוכל תרומה:
+<b>אבל לא שניה.</b> לפי שאינה אלא מדרבנן, לפיכך אינה נאכלת עד שיפרישו עליה תרומה ומעשרות ממקום אחר, דמדאורייתא היא טבל גמור. ואי קשיא מאי שנא הכא בתורם שמן על הזיתים הנכתשים דתרומתו תרומה ויחזור ויתרום, ומאי שנא לעיל גבי התורם זיתים על השמן וענבים על היין דאין תרומתו תרומה, וי״ל דהתורם זיתים על השמן איכא פסידא לכהן לפיכך אין תרומתו תרומה, אבל בתורם שמן על הזיתים הנכתשים דליכא פסידא לכהן תרומתו תרומה, אלא דרבנן הוא דגזור דיחזור ויתרום:
+
+Mishnah 9
+
+<b>זיתים הנכבשים.</b> זיתים מלוחים וכבושים ביין או בחומץ כדי שיתקיימו, וחשיבי דבר שנגמרה מלאכתו, הלכך תורמין מן השמן עליהם, דדוקא שמן על זיתים העומדים להוציא שמנן, וכן יין על ענבים העומדות לידרך הוא דאסור לתרום, אבל יין על צמוקים ושמן על זיתים הנכבשים שרי, וכשהוא תורם מן השמן על הזיתים הנכבשים ומן היין על הצמוקים תורם לפי השמן הראוי שיצא מן הזיתים הנכבשים ולפי היין הראוי שיצא מן הצמוקים:
+<b>אין צריך לתרום.</b> הואיל וכי קא תרם שפיר קא תרם, שהרי באותה שעה היו עומדות לאכילה:
+
+Mishnah 10
+
+<b>אין תורמים מדבר שנגמרה מלאכתו.</b> מדבר שנתמרח בכרי:
+<b>על דבר שלא נגמרה מלאכתו.</b> שלא נתמרח בכרי, דכתיב (במדבר יח) כדגן מן הגורן וכמלאה מן היקב, מן הגמור על הגמור ולא מן הגמור על שאינו גמור ולא משאינו גמור על הגמור:
+<b>ואם תרם תרומתו תרומה.</b> ודוקא בשאר פירות, אבל התורם מן הזיתים על השמן, או מן הענבים על היין, הא אמרינן לעיל דאין תרומתו תרומה משום דאית ביה פסידא לכהן כדאמרן:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אין תורמין מטהור על הטמא.</b> גזירה שמא יתרום שלא מן המוקף משום דמסתפי שמא יגע הטמא בטהור ויטמאנו, ואנן בעינן שהתורם יתרום מן המוקף:
+<b>באמת אמרו.</b> כל היכא דתנינן באמת אמרו כאילו היא הלכה למשה מסיני, אבל לאו דוקא הלכה למשה מסיני שהרי בפרק קמא דשבת שנינו באמת אמרו החזן רואה היכן התינוקות קורין ומדרבנן היא:
+<b>העגול של דבילה.</b> אף על פי שהדבלות מדובקות זו בזו בתוך העגול אינן חשובות חבור לענין טומאה, ואם נגעה טומאה באחת מן הדבלות לא נטמאת האחרת:
+<b>וכן אגודה של ירק וכן ערימה.</b> צריכי, דאי אשמעינן עגול הוה אמינא עגול שכולו גוף אחד תורם, אגודה שאינה גוף אחד אינו תורם. ואי אשמעינן אגודה הוה אמינא אגודה שהכל תפוסה אחת תורם, ערימה שאינה תפוסה אחת אינו תורם, צריכי:
+<b>רבי אליעזר אומר תורמים.</b> לכתחילה מן הטהור על הטמא, דלא גזר רבי אליעזר שמא יבוא לתרום שלא מן המוקף, ואין הלכה כרבי אליעזר:
+
+Mishnah 2
+
+<b>אין תורמין מן הטמא על הטהור.</b> משום פסידא דכהן:
+<b>ואם תרם שוגג תרומתו תרומה.</b> ודוקא שהיתה לה שעת הכושר והגיעה לעונת מעשרות קודם שנטמאה דמדאורייתא תרומה מעלייתא היא, אבל אם נטמאת קודם שהגיע לעונת מעשרות לא הויא תרומה מדאורייתא, ואם תרם אפילו שוגג אין תרומתו תרומה:
+<b>מעשר טבל.</b> מעשר ראשון שלא נטלה ממנו תרומת מעשר:
+<b>היה מפריש עליו והולך.</b> היה מפריש מזה על שאר מעשרותיו:
+<b>אם היה יודע בו בתחלה.</b> שהוא טבל או שהוא טמא, אע״פ שבשעה שתרם היה שוגג ששכח שהוא טבל או שהוא טמא הוי שוגג קרוב למזיד, ולא עשה ולא כלום. ואין הלכה כרבי יהודה:  
+
+Mishnah 3
+
+<b>המטביל כלים בשבת.</b> שאסור להטביל כלים טמאים להעלותם מידי טומאתן בשבת, מפני שנראה כמתקן כלי:
+<b>המעשר.</b> שאסור להפריש תרומות ומעשרות בשבת מפני שהוא מתקן:
+<b>והמבשל בשבת.</b> בשוגג, יאכל אותו תבשיל למוצאי שבת, אבל לא בשבת עצמו. ובמזיד לא יאכל הוא, אבל אחרים אוכלים למוצאי שבת דכתיב (שמות ל״א:י״ד) ושמרתם את השבת כי קדש היא, היא קדש ואין מעשיה קדש:
+<b>ובשביעית בין שוגג בין מזיד יעקור.</b> שנחשדו ישראל על השביעית ולא נחשדו על השבת:
+
+Mishnah 4
+
+<b>כל מין חטים אחד.</b> ואע״ג דאיכא שחמתית ולבנה:
+<b>וכל מין תאנים אחד.</b> ואע״ג דאיכא שחורות ולבנות. תאנים בעודן לחים קרויין תאנים, וכשיבשו קרויין גרוגרות, וכשנדרסין בעגול קרויין עגול דבלה:
+<b>תורם מן היפה.</b> מן התאנים על הגרוגרות דתאנים יפים מן הגרוגרות:
+<b>תורם מן המתקיים.</b> מן הגרוגרות על התאנים, דגרוגרות מתקיימי טפי:
+<b>לעולם הוא תורם מן היפה.</b> דכתיב (במדבר י״ח:ל׳) בהרימכם את חלבו לעולם בעינן חלבו, ואי פסיד יפסד. ואין הלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>תורמים בצל קטן שלם.</b> לפי שהוא מתקיים:
+<b>ולא חצי בצל גדול.</b> אף על פי שהוא יפה ממנו:
+<b>רבי יהודה אומר לא כי.</b> ר׳ יהודה לטעמיה דאמר לעולם הוא תורם מן היפה:
+<b>מבני המדינה.</b> טובים לאכילה מן הכופרים הבצלים של בני הכפרים, אבל של בני הכפרים מתקיימים יותר:
+<b>מפני שהוא מאכל פולטיקין.</b> בצלים של בני המדינה הוא מאכל לאנשים חשובים, והם יפים יותר מאותן של בני הכפרים. פולטיקין, בני פלטרין של מלכים:
+
+Mishnah 6
+
+<b>תורמין זיתי שמן.</b> העומדים להוציא שמנן:
+<b>על זיתי כבש.</b> זיתים שאין עושים שמן, וכובשים אותן ביין או בחומץ לקיים אותן לאכילה. וזיתי שמן יפין מזיתי כבש הלכך מפרישים מזיתי שמן על זיתי כבש דה״ל מן היפה על הרע:
+<b>ויין שאינו מבושל.</b> יפה לשתיה מן המבושל:
+<b>כל שהוא כלאים בחבירו לא יתרום מזה לזה.</b> דאמר קרא (במדבר י״ח:י״ב) כל חלב יצהר וכל חלב תירוש ודגן, אמרה תורה תן חלב לזה וחלב לזה:
+<b>חוץ מן הזונין.</b> בערבי זוא״ן ובלע״ז ויצ״א, ואינו אוכל אדם ומקיימים אותו ליונים:
+<b>הקישות.</b> בערבי פאקו״ס:
+<b>והמלפפון.</b> בערבי כייא״ר:
+<b>מין אחד.</b> ותורמין מזה על זה:
+<b>שני מינים.</b> ואין תורמין מזה על זה, ואין הלכה כרבי יהודה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>התורם וכו׳</b> בשוגג איירי, ואפ״ה יחזור ויתרום דהוי קרוב למזיד משום דהוה ליה [למטעמיה]: 
+<b>ונמצאת של חומץ כו׳,</b> שהתורם מן החומץ על היין אין תרומתו תרומה, דיין וחומץ שני מינים הן:
+<b>אם ספק.</b> עד שלא תרמה החמיצה או לאחר שתרמה החמיצה:
+<b>תרומה ויחזור ויתרום.</b> ונותן שתיהן לכהן וכהן נותן לו דמי הראשונה שהיא גדולה מן השניה שהשניה מתמעטת כפי מה שעולה תרומת הראשונה, ולפי שהכהן הוא המוציא מחבירו ואנן קיימא לן בכל דוכתא המוציא מחבירו עליו הראיה לפיכך אינו לוקח בלא דמים אלא הקטנה וצריך שיתן לו דמי הגדולה שהיא הראשונה:
+<b>הראשונה אינה מדמעת בפני עצמה.</b> אם נפלה לפחות ממאה של חולין אין נעשית מדומע, דשמא אינה תרומה אלא השניה היא תרומה, וכן השניה אינה מדמעת בפני עצמה שמא הראשונה תרומה ולא השניה:
+<b>ואין חייבים עליה חומש.</b> זר שאכל הראשונה לבדה או השניה לבדה אינו משלם חומש כדין שאר אוכלי תרומה בשגגה:
+
+Mishnah 2
+
+<b>מדמעות כקטנה שבשתיהן.</b> כשיעור השניה שהיא קטנה שבשתיהן, ואם יש בחולין מאה כנגד הקטנה אין נעשים מדומע, אלא נוטל מן החולין כשיעור אלו השתי תרומות שנפלו בהן ונותנן לכהן והשאר חולין כמו שהיו:
+
+Mishnah 3
+
+<b>תרומת שניהם תרומה.</b> היינו דתרומת כ״א מהן חציה תרומה וחציה חולין, נמצא כשתרמו שניהם מנ׳ סאין זה סאה וזה סאה, שלא קדשה תרומה כי אם חצי סאה בשל זה וחצי סאה בשל זה כל אחד כפי חלקו:
+<b>אם תרם הראשון כשעור.</b> אחד מחמשים כשעור שנתנו חכמים, תרומתו תרומה. והלכה כרבי יוסי דלפרושי מלתייהו דחכמים קאתי. ואית דמפרשי אם תרם הראשון כשעור מה שתרם חברו אחר כך תרומתו תרומה, דחזינן דהוה ניחא ליה להיאך בתראה במה שתרם הראשון שהרי היתה דעתו מסכמת עמו בשיעור התרומה. ופירוש ראשון נראה בעיני עיקר:
+
+Mishnah 4
+
+<b>במה דברים אמורים.</b> הא דפליג רבי עקיבא לעיל ואמר תרומת שניהם תרומה:
+<b>בשלא דבר.</b> שלא נטל רשות מחבירו לתרום אלא תרם מדעתו:
+<b>אבל הרשה.</b> שנתן בעל הבית רשות לתרום תרומתו תרומה:
+<b>בטל.</b> אם לאחר שמינה שליח לתרום בטל שליחותו לאחר שהלך השליח מלפניו:
+<b>חוץ.</b> בעלים עמי הארץ שהשכירו פועלים חברים כדי להפריש תרומה בטהרה, רשאים לתרום עד שלא יגעו בו הבעלים עמי הארץ ויטמאו את התרומה, מפני שהן מטמאים את הגת, שהבעלים עמי הארץ מיד כשהתחילו הדורכים לדרוך והלכו בגת שתי וערב אינם נזהרים יותר מליגע בגתן ומטמאים אותה, לפי שהם חושבים שמיד כשהתחילו לדרוך הפרישו החברים תרומה גדולה. הילכך מפרישים החברים הדורכים מן היין כדי שיעור תרומה הצריכה לכל הגת מיד כשהלכו בה שתי וערב. שאם יבואו בעלים ויטמאו הגת קודם שיגמרו יש להן יין מזומן להפריש על הכל בטהרה:
+
+Mishnah 5
+
+<b>קרא שם.</b> וצריך לתרום ולעשר מתוכו, ואינו יכול להפריש עליו ממקום אחר. ואע״ג דרחמנא קרייה לתרומה ראשית ובעינן שיהיו שיריה נכרים, כיון דאמר בתוכו משמע באמצע הכרי תהא התרומה והא איכא סביביו שהם שיריה נכרים:
+<b>עד שיאמר בצפונו או בדרומו.</b> אע״ג דבתוכו משמע באמצעיתו, לא הוי מקום מסויים, והרי הוא כאילו לא אמר כלום עד שיאמר בצפונו או בדרומו. וכן הלכה:
+<b>תרומת הכרי ממנו עליו קרא שם.</b> דלא בעינן שיריה נכרים:
+<b>עשור מעשר זה וכו׳</b> ר׳ אליעזר בן יעקב פליג אר׳ שמעון דאמר תרומת מעשר זה בתוך הכרי קרא שם, וקאמר דתרומת מעשר זה בתוכו קודם שהופרש המעשר לא קרא שם, אבל לאחר שהופרש המעשר אם אמר תרומת מעשר עליו קרא שם. ולית הלכתא כחד מינייהו אלא כחכמים בלבד:
+
+Mishnah 6
+
+<b>שנאמר מלאתך ודמעך לא תאחר.</b> הכי קאמר אף על פי שהוא עובר בלא תעשה שנאמר מלאתך ודמעך לא תאחר, אף על פי כן מה שעשה עשוי. מלאתך אלו הבכורים שמתמלאים בבכיר, ודמעך זו תרומה, ומעשר ראשון נמי יש בו תרומת מעשר. לא תאחר, לא תשנה הסדר:
+
+Mishnah 7
+
+<b>זה קרוי תרומה וראשית.</b> בכורים קרויין תרומה דאמר מר [פסחים לח.] ותרומת ידך (דברים יב) אלו בכורים דכתיב בהו (שם כו) ולקח הכהן הטנא מידך. וקרויין ראשית, ראשית בכורי אדמתך (שמות כג). תרומה קרוי תרומה את משמרת תרומתי (במדבר יח) וקרויה ראשית דגנך (דברים יח):
+<b>בכורים שהן בכורים לכל.</b> לשון בכורים דריש לכך קרינהו רחמנא בכורים. אי נמי משום דכתיבי בפרשת כי תשא עד שלא נצטוו על התרומות:
+<b>שיש בו ראשית.</b> דבמעשר ראשון יש בו תרומת מעשר, והתרומה קרויה ראשית, לפיכך דין הוא שיקדים ראשון לשני:  
+
+Mishnah 8
+
+<b>עד שיהיו פיו ולבו שוין.</b> דכתיב (שם כג) מוצא שפתיך תשמור וכתיב (שמות לד) כל נדיב לב, הא כיצד, בעינן גומר בלבו ומוציא בשפתיו:
+
+Mishnah 9
+
+<b>הנכרי והכותי תרומתן תרומה.</b> אם הפרישו תרומה מן התבואה שלהן, אבל אם תרם הנכרי משל ישראל בשליחותו אין תרומתו תרומה, כדדרשינן מכן תרימו גם אתם (במדבר י״ח:כ״ח) מה אתם בני ברית אף שלוחכם בני ברית:
+<b>וחכמים אומרים יש לו.</b> והלכה כחכמים:
+<b>תרומת הנכרי מדמעת.</b> אם נפלה לפחות ממאה נעשה הכל מדומע ואסור לזרים:
+<b>וחייבין עליה חומש.</b> זר שאכלה בשגגה משלם קרן וחומש:
+<b>ורבי שמעון פוטר.</b> מחומש אבל מודה הוא דמדמעת. ואין הלכה כרבי שמעון:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>המפריש מקצת תרומה ומעשרות.</b> כגון שהיה לו מאה סאין טבל והוציא מהן סאה תרומה ובדעתו להפריש עדיין השאר, חוזר ומוציא מאותו הכרי עצמו עד שישלים שני סאין כשיעור התרומה, דהטבל הוא שיעלה בידו ולא מה שכבר מתוקן:
+<b>אבל לא למקום אחר.</b> אם יש לו מאה סאין אחרים של טבל אינו יכול להפריש עליהן מאלו שהוציא מקצת תרומתן, דלגבי אחרים תלינן דלמא מן המתוקן הוא מוציא עליהן ולא מן הטבל שבו, ור׳ מאיר שרי אף למקום אחר. ואין הלכה כר׳ מאיר:
+
+Mishnah 2
+
+<b>במגורה.</b> באוצר, כדכתיב (חגי ב) העוד הזרע במגורה:
+<b>ונתן סאה לבן לוי.</b> מתניתין איירי בפועל חבר הבא לסעוד אצל בעל הבית ואינו מאמינו על המעשרות וראה הפועל את בעל הבית נותן ממגורתו סאה לבן לוי וסאה לעני. ר״מ אומר דאותו פועל יכול לאכול מן המגורה שמנה סאים דמסתמא בתורת מעשר ראשון נתן ללוי ובתורת מעשר עני נתן לעני, והרי יש כאן ח׳ סאים מתוקנים ומעט יותר. ואע״פ שלא ראהו מפריש תרומה גדולה לא נחשדו עמי הארץ על התרומה:
+<b>וחכ״א לא הפריש בעל הבית אלא לפי חשבון.</b> סעודה זו שרוצה הפועל לאכול אצלו, והשאר מתנה בעלמא הוא דיהיב ללוי ולעני, הלכך אין הפועל יכול לאכול אצלו עד שיכלו ח׳ סאין כדברי ר״מ, אלא אותה סעודה שהיה לו לאכול אצלו ותו לא. פירוש אחר ונתן סאה לבן לוי וסאה לעני והלכו להם, וכשבא להפריש שמנה סאין מן המגורה ולאכול אותם על סמך השני סאין שנתן לבן לוי ולעני אינו יודע אם אותן שני סאין קיימים אם לאו, ר״מ אומר מפריש שמונה סאין ואוכלן, על סמך אותן שני סאין שנתן לבן לוי ולעני בחזקת שהן קיימים. וחכ״א אינו מפריש אלא לפי חשבון, הקיימים, אם כל השני סאין קיימים מפריש עליהן ח׳ סאין ומעט יותר, ואם אין קיימים אלא חציין אינו מפריש עליהם אלא ארבע סאין, לפי חשבון מה שנמצא מהן קיימים כך מפריש עליהם ולא יותר. והלכה כחכמים:
+
+Mishnah 3
+
+<b>עין יפה אחד מארבעים.</b> מי שהוא נדיב לב ותורם בעין יפה מפריש א׳ מארבעים:
+<b>והבינונית אחד מחמשים.</b> לאו דברי ב״ש נינהו אלא תנא קמא קאמר לה. ומעין יפה דבית שמאי אתה למד לדבריהם עין רעה ובינונית אע״ג דלא תני לה במתניתין:
+<b>ועלה בידו אחד מששים.</b> כגון שתרם מאומד ועלה בידו אחד מששים והוא עין רעה:
+<b>חזר והוסיף חייב במעשרות.</b> דכבר נפטרו ואין שם תרומה חל על מה שמוסיף, הלכך התוספת הזאת הויא טבל גמור וחייבת במעשרות:
+<b>מששים ואחד.</b> כגון שהיו בכרי ששים ואחד סאין ועלה בידו סאה, אותה סאה תרומה:
+<b>ויחזור ויתרום כמו שהוא למוד.</b> [אם הוא רגיל] לתרום אחד מששים יפריש עדיין אחד מששים בסאה, ואם הוא רגיל לתרום אחד מחמשים נמצאו דנשארו עדיין י״א סאין שלא נתרמו:
+<b>במדה ובמשקל.</b> כלומר אותו מותר שהוא תורם, מותר לתרום במדה ובמשקל ובמנין. דלא אמרו לתרום מאומד, אלא בתחלת התרומה:
+<b>אף שלא מן המוקף.</b> דסבר ר״י אין צריך לתרום מן המוקף אלא בתחלת תרומה. ואין הלכה כר׳ יהודה:
+<b>מוקף.</b> קרוב וסמוך ובאותו מקום עצמו:
+
+Mishnah 4
+
+<b>כדעתו של בעל הבית.</b> לפי שיש תורם בעין יפה, ויש בעין רעה, ויש בבינונית:
+<b>פיחת עשרה.</b> ותרם מארבעים:
+<b>או הוסיף עשרה.</b> ותרם מששים:
+<b>תרומתו תרומה.</b> דכיון דבאחד משעורי חכמים תרם יכול למימר ליה אנא להכי אמדתיך:
+<b>ואם נתכוין להוסיף.</b> שהיה יודע דעתו של בעל הבית ובמתכוין הוסיף, אפילו אחד, אין תרומתו תרומה:
+
+Mishnah 5
+
+<b>אחד מעשרה.</b> יכול להרבות ולהפריש תרומה, הואיל ואשכחן שם תרומה במקום אחר שהיא אחד מעשר. ואם רבה יותר אין שם תרומה על אותו רבוי, והוא חולין הטבולין למעשר ומדומע בתרומה, וזו היא תקנתו שיעשנו תרומת מעשר למקום אחר ויתנהו ללוי שיעשנו תרומת מעשר על מעשר טבל שלו והלוי יתן לו חולין כנגד אותו רבוי. והא דקאמר יעשנו תרומת מעשר למקום אחר ולא אמר יעשנו תרומה למקום אחר, לפי שאין תורמין שלא מן המוקף, אבל תרומת מעשר מפרישין אותה שלא מן המוקף:
+<b>מחצה חולין ומחצה תרומה.</b> דסבר יכול אדם לעשות חצי כריו תרומה, דכתיב (דברים י״ח:ד׳) ראשית דגנך, דיו לראשית שיהיה כדגן, [ראשית היא תרומה], ודגן הוא השיריים:
+<b>עד שישייר שם חולין.</b> לא בעינן רק שיהיו שיריה ניכרין. והלכה כר״ט ור״ע:
+
+Mishnah 6
+
+<b>הכלכלה.</b> הסל שמודדים בו להפריש המעשרות ותרומת מעשר, שאין מפרישים אותן אלא במדה ובמנין ובמשקל, כדתנן ואל תרבה לעשר אומדות. אבל תרומה גדולה אין מפרישים אותה אלא מאומד כדתנן לעיל:
+<b>משערין את הכלכלה.</b> לידע מה שיכנסו בה מן הפירות:
+<b>בבכורות.</b> בזמן שהפירות בבכוריהן הן במלואן והכלכלה מכילה מהן פחות ממה שהיא מכילה מהן בסוף הקיץ, שכבר התחילו להצטמק והן צנומות דקות:
+<b>ובאמצע הקיץ.</b> שהן מבושלות ואינם מצומקות, הכלכלה מחזקת מן הפירות יותר ממה שמחזקת מהן כשהן מבוכרות במלואן, ופחות ממה שהיא מחזקת מהן בסוף הקיץ כשכבר נצטמקו. הלכך משערין בג׳ זמנים הללו:
+<b>ובסייפות.</b> פירות שבסוף הקיץ:
+<b>המונה משובח.</b> מן המוציא באומד:
+<b>והמודד משובח וכו׳</b> ודוקא במעשרות ובתרומת מעשר, אבל לא בתרומה גדולה כדפרישית:
+
+Mishnah 7
+
+<b>תרומה עולה באחד ומאה.</b> סאה של תרומה שנפלה למאה סאין של חולין, שהם בין הכל אחד ומאה, נוטל אחת מהן ונותנה לכהן והשאר חולין כמו שהיו:
+<b>במאה ועוד.</b> אם נפלה סאה של תרומה לתוך תשעה ותשעים סאין של חולין ומשהו יותר מתשעים ותשעה, וזה המשהו אין לו שיעור, הואיל ויש כאן מאה ועוד משהו, נוטל סאה אחת ונותנה לכהן, והשאר חולין כשהיו:
+<b>קב למאה סאה שתות למדמע.</b> אם נפלה סאה של תרומה בצ״ט של חולין וקב יותר, שהקב הוא שתות לסאה של תרומה המדמעת שהסאה ו׳ קבים. אז נוטל סאה אחת והשאר חולין כשהיו. אבל אם היו החולין פחות מתשעים ותשעה וקב, הכל מדומע, וימכרו כולם לכהן בדמי תרומה חוץ מדמי סאה של תרומה שבה. והלכה כרבי אליעזר שאין תרומה עולה בפחות מאחת ומאה. דסתם לן תנא כוותיה בכמה דוכתי. והכל מודים שאין התרומה עולה במאה בלבד, וכל שכן בפחות ממאה דכתיב בתרומת מעשר (במדבר יח) מכל חלבו את מקדשו ממנו, דבר שאתה תורם ממנו אם נפל לתוכו מקדשו, והיינו אחד ממאה, דממאה סאין מפרישין עשרה למעשר ראשון, ומאותן עשרה סאה לתרומת מעשר, ואמר רחמנא שאם חזרה אותה סאה לתשעים ותשעה מקדשתן ונעשה הכל מדומע:
+
+Mishnah 8
+
+<b>תאנים שחורות מעלות את הלבנות.</b> תאנה של תרומה, שחורה או לבנה, שנפלה למאה תאנים של חולין חציין שחורות וחציין לבנות, כולן מצטרפין לבטלה, שאם היה רוצה היה דורסן ומערבן הכל ביחד. ואם שחורה נפלה, מעלה אחת מן השחורות, ואם לבנה מעלה אחת מן הלבנות, והשאר חולין כשהיו:
+<b>עגולי דבלה.</b> דבלות תאנים הנדרסים בעגול, גדולים מעלים את הקטנים, אם יש שם חמשים עגולים קטנים ועשרים וחמשה עגולים גדולים, ואחד מן הגדולים כשנים מן הקטנים, ונפל לתוכן עגול קטן של תרומה, מסייעות כולן לבטל. וכן עגולים ומלבנים. עגולים הם הנדרסות בעגול, מלבנים תאנים הנדרסות בצורת רבוע כמין דפוס שעושים בו הלבנים מרובעות:
+<b>ורבי אליעזר אוסר.</b> אם שחורה נפלה השחורות אסורות, ואם לבנה נפלה הלבנות אסורות, וכן בגדולים וקטנים, ועגולים ומלבנים, הדומין לאותה שנפלה אסורים:
+<b>בידוע מה נפלה.</b> שחורה או לבנה, אין מעלות, לפי שיכול לאכול האחרות וכיון דמותרות הן אין מסייעות לבטל. אבל אם אין ידוע אם שחורה נפלה או לבנה נפלה, כיון דכולן בספק איסור, מעלות זו את זו. והלכה כרבי עקיבא:
+
+Mishnah 9
+
+<b>כיצד.</b> לפרושי מלתיה דרבי עקיבא קאתי:
+<b>ובזו ר׳ אליעזר מחמיר.</b> בהא דתנינן לעיל, אבל במאי דבעינא למימר לקמן הוי איפכא:
+
+Mishnah 10
+
+<b>בדורס ליטרא קציעות.</b> ליטרא של תאנים יבשים של תרומה:
+<b>על פי הכד.</b> של חולין, והרבה כדין יש:
+<b>ואין ידוע.</b> באיזה כד דרסה, ובכל כד יש מאה ליטרות של חולין, אפילו אין כאן מאה כדין שרי רבי אליעזר. ואע״פ שידוע הוא שהליטרא של תרומה היא בפי הכד ואינה מעורבת עם החולין, רואין אותן כאילו נפרדו ממקומן ונתערבו החולין בתרומה ועולין באחד ומאה. ורבי יהושע סבר כיון דאינה מעורבת אין התחתונות מסייעות לבטל את העליונות, אלא השולים מותרים והפומים אסורים, עד שיהיו שם מאה כדין ויתבטל פי חבית זה במאה פומין, והלכה כרבי יהושע:
+
+Mishnah 11
+
+<b>מגורה.</b> אוצר שאוגרים בו התבואה:
+<b>וקפאה.</b> הסיר מה שלמעלה, תרגום ויצף הברזל (מ״ב ו) וקפא פרזלא:
+<b>אם יש בקפוי תעלה באחד ומאה.</b> מפרש בירושלמי דהכי קאמר אם יש בקפוי עם מה שתחתיו אחד ומאה תעלה, ורבי אליעזר לטעמיה דאמר התחתונות מעלות את העליונות, וקמ״ל דאע״ג דקפאה וגלי דעתיה שלא נתערבה עם התחתונות, אף עפ״כ התחתונות מסייעות לבטל:
+<b>ורבי יהושע אומר לא תעלה.</b> רבי יהושע לטעמיה דאמר לעיל שאין התחתונות מסייעות לבטל:
+<b>סאה תרומה וכו׳</b> סיומא דמלתיה דר׳ יהושע היא, והכי קאמר כיון דלא תעלה כיצד יעשה, יקפיאנה. יסיר מה שצף למעלה ומעט סביב לה עד שידע שהסיר כולה, והשאר הכל חולין:
+<b>א״כ למה אמרו.</b> מתניתין פריך על מלתיה דר׳ יהושע. אם כן באיזה מקום אמרו תרומה צריכה א׳ ומאה, כיון שיש תקנה בקפוי. ומשני בשאין ידוע אם נבללה הסאה במגורה אחר שנפלה על פי המגורה, אי נמי מתחלה אין ידוע להיכן נפלה. והלכה כרבי יהושע:
+
+Mishnah 12
+
+<b>שתי קופות.</b> בכל אחת חמשים סאה:
+<b>ואין ידוע לאיזו מהן נפלה.</b> ושתיהן אסורות מספק, מסייעות זו את זו לבטל, ואם רצה להעלות סאה מזו מעלה, מזו מעלה, מחצה מזו ומחצה מזו מעלה. ושתי קופות אפילו הן בשני בתים ואין ידוע לאיזו מהן נפלה סאה של תרומה, מעלות זו את זו, מפני שדרכן להתפנות, והן מטלטלות ממקום למקום, ופעמים שמתערבות זו עם זו. אבל שתי מגורות שאינן מטלטלות, בזמן ששתיהן בבית אחד, מעלות זו את זו, ואם הן בשני [בתים] אין מעלות זו את זו:
+<b>ר״ש אומר אפילו הן בשתי עיירות.</b> ואין הלכה כר״ש:
+
+Mishnah 13
+
+<b>שנפלה אחת מהן.</b> אגודה אחת כיוצא בהן, ואינה ניכרת מביניהן. ואותה אגודה היתה חציה חולין וחציה תרומה:
+<b>שהיו שם מאה ושני חציים.</b> עם החצי של תרומה שבה. ואשמעינן רבי יוסי שאין האגודה שחציה תרומה מדמעת אלא לפי חשבון תרומה שבה, ולא אמרינן שהאגודה כולה תדמע, כיון שהיא תרומה מעורבת בחולין:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>סאה תרומה טמאה שנפלה לפחות ממאה חולין.</b> דתרומה טמאה נמי עולה באחת ומאה:
+<b>ירקבו.</b> דאי אפשר לכהן לאכלה משום תרומה טמאה. והא דלא תנן ידלקו, משום דחיישינן דלמא אדמדליק להו אתי בהו לידי תקלה ואתי למיכל מנייהו, משום דדמוע קיל להו לאינשי ולא מזדהרי ביה כולי האי:
+<b>אם טהורה היתה אותה סאה.</b> וגם החולין טהורים ימכרו לכהנים בדמי תרומה, שדמיה פחותים, לפי שאין לה אוכלים מרובים, וגם אם נטמאת לא חזיא לאכילה:
+<b>חוץ</b> מדמי אותה סאה. שצריך ליתנה לכהן:
+<b>ואם למעשר ראשון.</b> טהור שלא נטלה ממנו תרומת מעשר נפלה. יבקש מן הלוי שיחליפם לו בחולין, ויעשם הלוי תרומת מעשר על טבלו:
+<b>ואם למעשר שני והקדש טהורים נפלה.</b> יפדו ויאכל דמי המעשר בירושלים, והדמוע ימכור לכהנים בדמי תרומה חוץ מדמי אותה סאה:
+<b>ואם טמאים היו.</b> החולין והמעשר ראשון שנפלה בהן תרומה טהורה, דהשתא לא מצי למעבדינהו תרומת מעשר על מקום אחר. מפריש עליו תרומת מעשר וימכרנו לכהנים, ויאכלום הכהנים נקודים, פירוש ביובש כמו יבש היה נקודים (יהושע ט׳:ה׳):
+<b>או קליות.</b> כי היכי דלא תתכשר התרומה הטהורה שיש בה לקבל טומאה דכל אוכל שלא בא עליו משקה מז׳ משקים אינו מוכשר לקבל טומאה:
+<b>או ילושו במי פירות. </b>כגון מי תותים ורמונים דלא מכשרי:
+<b>או יחלקום לעיסות.</b> שיתן פחות מכביצה בכל עיסה ועיסה, דאוכל שהוא פחות מכביצה אינו מקבל טומאת אוכלים, ואינו מטמא טומאת אוכלים. ואי קשיא מאי שנא מסאה תרומה טמאה שנפלה בחולין טהורים דאמרינן ירקבו משום דעושה הכל תרומה ונחשב כתרומה טמאה וטהורה שנתערבו, וא״כ תרומה טהורה וחולין טמאים נמי שנתערבו יחשבו כתרומה טהורה וטמאה שנתערבו ויהיו אסורים באכילה. וי״ל דלא דמי, דלעיל הנך חולין נעשו כתרומה ליאסר לזרים מכח תרומה טמאה, הלכך לכהנים נמי אסירי כדין תרומה טמאה, אבל הנך חולין דהכא אין נעשים תרומה אלא מכח תרומה טהורה, הלכך שריין לכהנים כתרומה טהורה:  
+
+Mishnah 2
+
+<b>סאה תרומה טמאה שנפלה למאה חולין טהורים.</b> והשתא התרומה עולה באחד ומאה ולא נעשה הכל מדומע, והחולין טהורים לא הוכשרו לקבל טומאה ולא טמאתן התרומה טמאה:
+<b>תרום ותשרף.</b> כשם שאם היתה תרומה טהורה תעלה ותאכל, כך הטמאה תרום ותשרף. והאי תשרף דומיא דתרקב, שאסור ליהנות ממנה בשעה ששורפה, דאי שריית ליה ליהנות ממנה אתי למיכלה, דסבור שהיא מותרת ע״י ביטול:
+<b>תעלה ותאכל נקודים.</b> ביובש, כוליה כדפרשינן לעיל. והלכה כחכמים:  
+
+Mishnah 3
+
+<b>תעלה ותאכל.</b> בהא מודה רבי אליעזר דאף אותה סאה נאכלת, משום דלעיל תרומה טמאה נפלה, אע״פ שנתבטלה בחולין הטהורים, מכל מקום כשמגביהה שם תרומה עליה וחוזרת לשמה הראשון. אבל הכא דטהורה נפלה, אע״פ שהחולין היו טמאים, כשמגביהה חזרה לשם תרומה טהורה כמו שהיתה:
+
+Mishnah 4
+
+<b>בית שמאי אוסרים.</b> דסברי תרומה טמאה שנתערבה בטהורה אינה עולה באחד ומאה, כדמפרש טעמא לקמן:
+<b>לאחר שהודו.</b> בית שמאי לדברי בית הלל. משום דהקשו להם בית הלל לבית שמאי ומה תרומה טהורה שהיא במיתה אצל הזרים עולה, טמאה שהיא בעשה אצל כהן לא כל שכן, וחזרו בית שמאי להורות כדברי בית הלל:
+<b>תרום ותשרף.</b> והשאר מותר:
+<b>אבדה במעוטה.</b> כיון דהכל תרומה ואין כאן גזל השבט אפילו לתרום אין צריך. והלכה כחכמים:
+
+Mishnah 5
+
+<b>כתרומה ודאי.</b> רבי אליעזר לטעמיה דאמר שאני אומר סאה שנפלה היא סאה שעלתה:
+<b>אינה מדמע אלא לפי חשבון.</b> והסאה שהגביה אין בה אלא חלק אחד ממאה תרומה והשאר חולין:
+
+Mishnah 6
+
+<b>אין המדומע מדמע אלא לפי חשבון.</b> לפי מה שיש תרומה בסאה זו של דימוע בעינן מאה מן החולין, ולא בעינן מאה סאין כנגד כל אותה סאה של דימוע, שאינה נחשבת כולה תרומה לאסור חולין שניים:
+<b>ואין המחומץ מחמץ אלא לפי חשבון.</b> עסה של חולין שנתחמצה בשאור של תרומה הרי כולה אסורה לזרים ואם נפל מאותה עסה לתוך עסה אחרת של חולין וחמצתה אינה אוסרת אלא לפי חשבון שאור של תרומה שמעורב בה, ולא מתסרה אחרונה אלא אם כן נפל מן הראשונה שיעור גדול כל כך שיש בשאור של תרומה המעורב בה כדי לחמץ האחרונה בלא צירוף החולין המדומעין:
+<b>ואין מים שאובים פוסלים את המקוה אלא לפי חשבון.</b> מקוה שיש בו עשרים ואחד סאים מי גשמים, ממלא בכתף תשע עשרה סאים ופותקן למקוה דרך המשכה והן טהורין. ואף על גב דשלשה לוגין מים שאובים פוסלים את המקוה, השאובה כשרה כשהיא דרך המשכה והי׳ שם רוב שיעור המקוה שהם עשרים ואחד סאים מי גשמים. והיינו לפי חשבון, דאין השאובים פוסלין המקוה כשהן דרך המשכה אלא אם כן הם עשרים [סאים] מים שאובים, שאין שם רוב שיעור מקוה ממי גשמים. והלכה כחכמים. 
+
+Mishnah 7
+
+<b>הגביהה.</b> כדין תרומה שעולה באחד ומאה:
+<b>הרי זו מותרת.</b> וצריך להרים:
+<b>עד שתרבה תרומה על החולין.</b> דהיינו עד שיפלו שם חמשים ואחד של תרומה, אבל מחצה על מחצה שרי:  
+
+Mishnah 8
+
+עד שנפלה אחרת. סאה אחרת של תרומה:
+<b>הרי זו אסורה.</b> דכמו שנפלו בבת אחת דמי:
+<b>ור׳ שמעון מתיר.</b> כשלא נודע לו נפילה ראשונה עד שנפלה שניה מודה ר׳ שמעון דכמאן דנפלו בבת אחת דמי. כי פליג היכא דנודע לו בינתים ולא הספיק להרים עד שנפלה אחרת, רבי שמעון סבר כיון דעומד להרים כמורם דמי ואזדא לטעמיה דאית ליה בעלמא (פסחים יג. ב״ק עו:) כל העומד ליזרק כזרוק דמי, וחכמים אומרים השתא מיהת לא הורמה. והלכה כחכמים:
+
+Mishnah 9
+
+<b>וטחנן.</b> כולן בבת אחת:
+<b>ופחתו.</b> לא אמרינן חולין פחתו ולא התרומה ואין כאן מאה ואחד ואסור:
+<b>ואם ידוע שהחטים של חולין יפות משל תרומה מותר.</b> דשל חולין הותירו ושל תרומה לא הותירו ויש כאן אחד ומאה. ואע״ג דמעיקרא נאסרו, חזרו והותרו בטחינה, ואפילו לכתחלה יכול לטחון כדי להתירן:
+<b>ואם מזיד אסור.</b> קנסוהו רבנן לפי שבטל איסור לכתחלה, והוא הדין לכל איסורים שבתורה שבטלן במזיד שהן אסורים:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>האוכל תרומה שוגג משלם קרן וחומש.</b> כדכתיב (ויקרא כ״ב:י״ד) כי יאכל קדש בשגגה ויסף חמישיתו עליו. והחומש הוא רביעית מה שאכל, כגון אם אכל תרומה ששוה דינר משלם דינר ורביע שהם בין הכל חמשה רביעיות דינר, נמצא הקרן עם חומשו חמשה, וכל חומשים האמורים בתורה כך הם:
+<b>אחד השותה.</b> יין:
+<b>ואחד הסך.</b> שמן. דשתיה בכלל אכילה דכתיב (דברים י״ד:כ״ו) בבקר ובצאן וביין ובשכר, וכתיב בתריה ואכלת שם. וסיכה כשתיה דכתיב (תהילים ק״ט:י״ח) ותבא כמים בקרבו וכשמן בעצמותיו:
+<b>וחומש חומשה.</b> שאם אכל תרומה ושלם קרן וחומש וחזר ואכל תשלומי החומש מוסיף חומש על אותו חומש:
+<b>אינו משלם תרומה.</b> שהתרומה לכהן, ותשלומי מה שאכל הם חוב עליו, ואינו יכול לפרוע חובו ממקום אחר:
+<b>אלא חולין מתוקנים.</b> שהפרישו מהן תרומות ומעשרות, דרחמנא אמר (ויקרא כ״ב:י״ד) ונתן לכהן את הקדש, דבר הראוי להיות קדש. וחומש נמי צריך להיות מחולין מתוקנים דכתיב (שם) ויסף חמישיתו עליו מלמד שחומשו כמותו:
+<b>והן נעשין תרומה.</b> אותן חולין מתוקנים:
+<b>והתשלומין תרומה.</b> שאם חזר ואכל בשוגג אותן חולין שנשתלמו, מה שחוזר ומשלם תחתיהן גם הם נעשין תרומה:
+<b>אינו מוחל.</b> דכיון דגזרת הכתוב היא דחייב לשלם דבר הראוי להיות קדש ואינו יכול לפטור עצמו בדמים, אין הדבר תלוי בבעלים:
+
+Mishnah 2
+
+<b>בת ישראל.</b> שהפרישה תרומה ולא נתנה אותה לכהן ואכלתה שוגג:
+<b>ואח״כ נשאת לכהן.</b> והרי היא ראויה לאכול בתרומה דאשת כהן אוכלת בתרומה:
+<b>משלמת קרן וחומש לעצמה.</b> שהרי אם היתה אותה תרומה שאכלה עכשיו בעין לא היתה חייבת ליתנה לכהן דהיא נעשית כהנת בנשואיה, הלכך עתה נמי התשלומים הן שלה:
+<b>משלמת קרן לבעלים.</b> כדין גוזל חבירו, אבל החומש תעכב לעצמה:
+
+Mishnah 3
+
+<b>הוא משלם את הקרן.</b> דמי תרומה, כדין גוזל שהרי הוא נעשה גזלן עליה:
+<b>והן משלמין את החומש.</b> עון אכילתן בשוגג, שאין משלם חומש אלא אוכל ושותה וסך עצמו, אבל המזיק את התרומה אינו משלם חומש דכתיב (ויקרא כ״ב:י״ד) ואיש כי יאכל קדש פרט למזיק:
+<b>הן משלמין קרן וחומש.</b> חולין מתוקנים, ויעשו תרומה, והוא משלם להם דמי חולין שהיה צריך להאכילן. ואיכא בינייהו דלר״מ אין המאכיל משלם אלא דמי תרומה, ולרבנן משלם דמי חולין:
+
+Mishnah 4
+
+<b>דמי תרומה.</b> שאין דמיה יקרים כחולין:
+<b>קרן וחומש מן החולין.</b> והן נעשין תרומה, כדין כל אוכל תרומה בשגגה:
+<b>וקרן דמי תרומה.</b> משום כפל לגנב:
+<b>תרומת הקדש.</b> שהקדיש הכהן תרומה לבדק הבית:
+<b>שני חומשים.</b> חד משום אוכל תרומה, וחד משום נהנה מן ההקדש. אבל כפל בהקדש ליכא דכתיב (שמות כ״ב:ח׳) ישלם שנים לרעהו ולא להקדש:
+
+Mishnah 5
+
+<b>מן הלקט מן השכחה ומן הפאה.</b> משום דאין בהם זיקת תרומה ומעשרות, הלכך לא הוי בכלל דבר הראוי להיות קדש. ולא דמי לחולין מתוקנים דהנהו היו ראוין להיות קדש קודם שנתקנו אבל לקט שכחה ופאה מעולם לא נראו להיות קדש:
+<b>ומן ההפקר.</b> לאחר שזכה בו:
+<b>ולא ממעשר ראשון שנטלה תרומתו.</b> ואע״ג דהשתא הוי כחולין המתוקנים, כיון דקודם שנטלה תרומתו לא חזי השתא נמי לא חזי:
+<b>שאין הקדש פודה הקדש.</b> ואלו חשובים כהקדש קודם שנפדו, ואין אדם יכול לפטור עצמו בממון גבוה. וסבר ר׳ מאיר מעשר שני ממון גבוה, הוא וכיון דקודם שנפדו לא חזו תו לא חזו לאחר שנפדו:
+<b>וחכמים מתירין באלו.</b> במעשר שני והקדש שנפדו. והלכה כחכמים:
+
+Mishnah 6
+
+<b>שישלם מן היפה על הרע.</b> כגון שאכל גרוגרות, ולפי מדה שאכל גרוגרות ישלם תמרים, ולא לפי דמים דכיון דבזוזא אכל ובזוזא משלם מאי נפקא מינה שישלם מן היפה על הרע. ואיכא למ״ד דאפי׳ לפי דמים מצינן למימר דאי אכל מידי דלא קפץ עליה זבינא משלם מידי דקפץ עליה זבינא:
+<b>לפיכך.</b> שאין יכול לשלם ממין אחר, אם אכל קשואים של תרומה של ערב שביעית ואין קשואים של אותה שנה מצויים עוד שכבר נתקשו ולא חזו לאכילה, ומין אחר אינו יכול לשלם צריך להמתין למוצאי שביעית וישלם מקשואין של מוצאי שביעית, דמשל שביעית אסור לפרוע חובו, דדמי לסחורה:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>האוכל תרומה מזיד.</b> בלא התראה, דאילו אתרו ביה לוקה ואינו משלם. ואע״ג דבלא התראה חייב מיתה בידי שמים, אינה פוטרת מן התשלומין:
+<b>ואינו משלם את החומש.</b> דלא חייבה תורה חומש אלא לאוכל תרומה בשגגה:
+<b>התשלומין חולין.</b> דתשלומין דשוגג בלבד קרנהו רחמנא קדש, כדכתיב ונתן לכהן את הקדש, אבל תשלומין דמזיד חולין הן, והואיל והן חולין אם רצה הכהן למחול מוחל, משא״כ בתשלומין של שוגג שאם רצה למחול אינו מוחל מפני שהן קדש:
+
+Mishnah 2
+
+<b>בת כהן שנשאת לישראל.</b> ואסורה לאכול בתרומה:
+<b>משלמת את הקרן.</b> כדין גוזל את חבירו, אבל לא חומש דכהנת היא, וכתיב (ויקרא כ״ב:י׳) וכל זר לא יאכל קדש יצאה זאת שאינה זרה ואפשר לה שתשוב לבית אביה כנעוריה ותהא מותרת לאכול בתרומה:
+<b>ומיתתה בשרפה.</b> אם זנתה תחת בעלה ישראל, כדכתיב (ויקרא כ״א:ט׳) ובת איש כהן כי תחל לזנות וכו׳, כל שהיא בת כהן לא שנא אשת כהן ולא שנא אשת ישראל באש תשרף:
+<b>נשאת לאחד מכל הפסולים.</b> כגון חלל נתין וממזר, משלמת קרן וחומש, שהרי נתחללה בביאתו ואינה ראויה עוד לאכול בתרומה והרי היא כזרה:
+<b>ומיתתה בחנק.</b> דכתיב ובת איש כהן כי תחל לזנות, מי שראויה לחזור לבית אביה אלמלא זנות זה היא בשרפה, יצתה נבעלת לפסול לה שאינה ראויה לחזור לבית אביה שזו אינה בשרפה:
+<b>וחכמים אומרים וכו׳</b> דלא הויא זרה עד שתהא זרה מתחלתה ועד סופה וזו הואיל וכבר אכלה בתרומה אינה משלמת את החומש:
+<b>ומיתתה בשרפה.</b> ובת איש כהן כתיב מכל מקום. והלכה כחכמים:
+
+Mishnah 3
+
+<b>המאכיל את בניו קטנים.</b> דלאו בני חיובא נינהו, ועבדיו אפילו גדולים:
+<b>ותרומת חוץ לארץ.</b> אע״פ שהיא מדמעת אין מוסיפין חומש עליה:
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+לתוך של תרומה נפלה. ושל חולין מותרת. ודוקא בשתי קופות א׳ של חולין ואחת של תרומה, תלינן תרומה לתוך תרומה נפלה שיש היתר לשתי הקופות. אבל אחת חולין ואחת טבל או מעשר ראשון וכיוצא בזה, לא תלינן שנפלה התרומה לטבל כדי להתיר החולין, מאחר שהטבל נדמע ונאסר, דמאי חזית לאסור קופה זו יותר מזו. וכן טמאה וטהורה תלינן בטמאה או מדומעת ושאינה מדומעת תלינן במדומעת. כללא דמלתא כל היכא דאחת אינה מתקלקלת תלינן בה:
+<b>אכל אחת מהן פטור.</b> דשמא של חולין אכל:
+<b>וחייבת בחלה.</b> דספק חולין היא:
+<b>ורבי יוסי פוטר.</b> דכיון דלא ידיע הוה ליה כמדומע דפטור מן החלה. והלכה כרבי יוסי בכל הני תלתא בבי דמתניתין:
+<b>אכל.</b> אדם אחר את השניה, פטור:
+<b>כקטנה שבשניהן.</b> להקל:
+
+Mishnah 6
+
+<b>אינה מדמעת.</b> דשמא היינו אותה של חולין:
+
+Mishnah 7
+
+<b>זרע אחת מהן פטור.</b> שהזורע את התרומה בשוגג צריך להפך את הקרקע, ואם לא הפך הגדולים תרומה, והכא פטור דכחולין הם:
+<b>בדבר שזרעו כלה.</b> כגון חטים ושעורים, מותר לזרים, דאין זו תרומה ודאי, וחשבינן לה כגדולי [מדומע] דתנן לקמן בפרק ט׳ שהן חולין:
+<b>בדבר שאין זרעו כלה.</b> כגון שום ובצלים, אסור, ואע״ג דחשבינן ליה כמדומע ולא כתרומה, בדבר שאין זרעו כלה יש להחמיר טפי:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>האשה.</b> בת ישראל הנשואה לכהן:
+<b>מת רבך.</b> וירשו בן בתו מישראל, או בתו הנשואה לישראל:
+<b>שהוא בן גרושה או בן חלוצה.</b> ופסול מלאכול בתרומה:
+<b>רבי אליעזר מחייב קרן וחומש.</b> בכולהו:
+<b>ורבי יהושע פוטר.</b> בגמרא מוקי לה דוקא באוכל תרומת חמץ בערב פסח, מפני שזמנו בהול שהשעה דחוקה ועומד לבער החמץ של תרומה. והלכה כרבי יהושע:
+<b>ורבי יהושע מכשיר.</b> דכתיב (דברים ל״ג:י״א) ברך ה׳ חילו ופעל ידיו תרצה, אפילו חלל שבו פעל ידיו תרצה:
+<b>נודע שהוא בעל מום עבודתו פסולה.</b> אף לרבי יהושע דכתיב (במדבר כח) את בריתי שלום, כשהוא שלם ולא כשהוא חסר. והלכה כרבי יהושע:  
+
+Mishnah 2
+
+<b>וכולם.</b> עבד ואשה שאכלו מתחלה בהיתר, בהא קאמר ר׳ אליעזר דיבלעו, אבל בן גרושה או בן חלוצה דמעולם לא אכלו בהיתר מודה רבי אליעזר דיפלוט, מידי דהוה אטמא היית, או טמאה היתה התרומה קודם שנתנה לתוך פיו דמודה ר׳ אליעזר דיפלוט:
+<b>או שטעם טעם פשפש.</b> שרץ, כשמוללין אותו ריחו מאוס ביותר, והוא מצוי בכותלים ובמטות וקורין לו בערבי בק״י ובלע״ז צימיצ״א והלכה כרבי יהושע:
+
+Mishnah 3
+
+<b>היה אוכל באשכול.</b> תלש אשכול מגפן שבגינה והיה אוכל והולך עד שנכנס לחצר, וחצר קובעת למעשר, ואפילו אכילת עראי אסורה עד שיתרום ויעשר:
+<b>ר׳ אליעזר אומר יגמור.</b> לא שיאכל בחצר. אלא יצא חוץ לחצר ויגמור לאכול האשכול בגינה:
+<b>לא יגמור.</b> ואפילו בגינה, עד שיעשר:
+<b>חשיכה לילי שבת.</b> והיה אוכל אכילת עראי, ושבת קובעת למעשר ואפילו אכילת עראי אסורה:
+<b>יגמור.</b> למוצאי שבת, אבל בשבת עצמו מודה דאסור:
+<b>לא יגמור.</b> אפילו למוצאי שבת, עד שיעשר. והלכה כרבי יהושע:
+
+Mishnah 4
+
+<b>ישפך.</b> ואין כאן משום אבוד תרומה, מפני שאסור לשתותו, שמא שתה ממנו נחש:
+<b>ושאר כל המשקים מותרים.</b> שאין נחש שותה מהן. אלא שהדבש והציר והמורייס ושומים כתושים, כל אלו הוזכרו בגמ׳ לאסור, שהנחש שותה מהן:
+<b>כמה ישהו.</b> כמה יעמדו מגולין:
+<b>הרחש.</b> הנחש, ולפי שהולך על גחונו קרוי רחש, שאינו נראה כמהלך אלא כרוחש ומתנענע:
+<b>ממקום קרוב.</b> פירשו בו (חולין י:) כדי שיצא מתחת אזן הכלי וישתה ויחזור לחורו:
+
+Mishnah 5
+
+<b>שיעור המים.</b> להיות אסורים משום גלוי:
+<b>כדי שתאבד בהן מרה.</b> אם היו מרובים כל כך עד שארס הנחש יפסד ויאבד בהן אין בהן משום גלוי. ויודעין היו כמה ארס הנחש מטיל בפעם אחת:
+<b>מרה.</b> הארס שהנחש מטיל קרוי מרה:
+<b>בכלים כל שהן.</b> אפילו מרובין כל שהן יש בהן משום גלוי כשהמים בכלים:
+<b>ובקרקעות עד ארבעים סאה.</b> יש בהם משום גלוי, טפי מהכי אין בהן משום גלוי שהארס מתבטל בהם. ואין הלכה כר״י. ומעין המושך אפילו כל שהוא אין בו משום גלוי. ומים מגולים כשם שאסור לשתותן כך אסור להשקותן לבהמתו ולרחוץ בהן פניו ידיו ורגליו ולגבל בהן את הטיט ולהשתמש בהן בשום תשמיש:
+
+Mishnah 6
+
+<b>נקורי תאנים.</b> תאנה שנראה בה נקור, אסור, שמא נקר בה נחש והטיל בה ארס:
+<b>אפילו הן ככר.</b> כלומר שהן גדולים הרבה והנקור מצד אחד, לא יאמר הוא אכל מצד אחד אני מצד אחר:
+<b>כל שיש בו ליחה.</b> הארס מתערב עם הליחה ומתחלחל כולו, אבל בדבר יבש חותך את הניקור ואוכל את השאר:
+<b>ונשוכת הנחש.</b> בהמה שנשכה נחש ושחטה אסורה, שהארס מתחלחל בכל גופה:
+
+Mishnah 7
+
+<b>משמרת של יין.</b> אע״פ שהכלי התחתון מכוסה במשמרת, יש בו משום גלוי, שהארס עובר דרך המשמרת והולך לכלי התחתון:
+<b>רבי נחמיה מתיר.</b> לפי שהארס צף ואינו עובר. ואין הלכה כרבי נחמיה:
+
+Mishnah 8
+
+<b>ספק טומאה.</b> כגון שתי חביות ברשות היחיד ונגע שרץ באחת מהן ולא ידיע להי מינייהו, ושתיהן תלויות:
+<b>במקום התורפה.</b> מקום של הפקר ועומדת ליפסד שם:
+<b>יניחנה במקום המוצנע.</b> דעדיין מוזהר על שמירתה, דכתיב (במדבר י״ח:ח׳) את משמרת תרומתי, בשתי תרומות הכתוב מדבר אחת תרומה טהורה ואחת תרומה תלויה, דתרווייהו בעו שמור:
+<b>ר׳ יהושע אומר וכו׳</b> דסבר תרומתי כתיב בלא וי״ו, ויש אם למסורת:
+<b>אל יחדש בה דבר.</b> שאין צריך לשמרה, ואף אסור לגרום לה טומאה. והלכה כרבן גמליאל:
+
+Mishnah 9
+
+<b>בגת העליונה.</b> מקום שעוצרים שם:
+<b>והתחתונה.</b> בור על פני הגת שהיין יורד לתוכו:
+<b>טמאה.</b> חולין טמאים יש בה, וראויין לו בימי טומאתו, או למי שאינו אוכל חוליו בטהרה, ואם תפול לתוכו התרומה הוה ליה מדומע טמא, ואף לכהן לא חזיא:
+<b>שאם יכולים להציל ממנה רביעית.</b> אם יכול לחזר אחר כלים ולהציל ממנה רביעית בטהרה קודם שתרד כולה ותטמא:
+<b>יציל.</b> יחזר אחר כלים ויציל, ואעפ״י שבתוך כך שיחזר אחר כלים תרד מן התרומה לחולין שבתחתונה ויפסדו החולין, לא יטמא התרומה בידים להציל החולין, כיון שיכול להציל ממנה רביעית הלוג בטהרה שהוא דבר חשוב:
+<b>ואם לאו.</b> שלא ימצא כלי טהור, וסוף סוף כולה לטומאה אזלא, בהא פליגי, דרבי יהושע סבר יטמאנה ביד, להציל את החולין כדקתני סיפא ועל זו ועל זו אמר ר׳ יהושע וכו׳. ור׳ אליעזר סבר אף ע״ג דסוף סוף כולה לטומאה אזלא לא יטמאנה ביד להציל החולין. ואין הלכה כרבי אליעזר:  
+
+Mishnah 10
+
+<b>וכן חבית של שמן.</b> טהורה שנשפכה וכולה הולכת לאבוד, פליגי כדלעיל. ולהכי קתני גבי שמן נשפכה ולא נקט כמו גבי יין, משום דבחבית של שמן [שנשברה] בגת העליונה, ובתחתונה חולין טמאים מודה רבי אליעזר ורבי יהושע שאם יכול להציל ממנה רביעית בטהרה יציל ואם לאו תרד ואל יטמאנה ביד, משום דשמן ראוי להדליק ולא חשו להפסד מועט. וביין נמי לא נחלקו אלא דוקא בדאיכא בתחתונה פחות ממאה חולין, שנעשין החולין כולן מדומע ואיכא הפסד, אבל אי איכא מאה חולין כולהו מודו דאל יטמאנה ביד משום דליכא הפסד:  
+
+Mishnah 11
+
+<b>על זו ועל זו.</b> על זו שנולד לה ספק טומאה, ועל זו שהולכת לאבוד, אמר רבי יהושע שאינו מוזהר על טומאתן, ואותה שמוזהר עליה בל תטמא כיצד, היה עובר וכו׳ דקאמר רבי יהושע יניח לפניו אחת על הסלע כדי שלא יגרום טומאה לאחרות, ואף אותה אחת יניח על הסלע ולא יתננה בידו, שלא יטמאנה בידים. והלכה כרבי יהושע:
+
+Mishnah 12
+
+<b>תנו לנו אחת מכם.</b> שרוצים לבא עליה באונס:
+<b>יטמאו כולן.</b> דאין דוחים נפש מפני נפש. ובהא מודו רבי אליעזר ורבי יהושע:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>הזורע תרומה שוגג יופך.</b> חורש ומהפך, כדי שלא יגדל, ואין בכך כלום:
+<b>ומזיד יקיים.</b> כיון שנקרא שם תרומה על השדה היה נראה כמאבד את התרומה:
+<b>ואם הביאה שליש אפילו שוגג יקיים.</b> משום דאסור לאבד את התרומה:
+<b>ובפשתן מזיד יופך.</b> ואפילו הביאה שליש, כדי שלא יהנה בקסמין ויחשוב שהזרע בלבד הוא דהוי תרומה ואסור, ועיקר פשתן משום קסמין הוא ולא משום זרע:  
+
+Mishnah 2
+
+<b>בדמי תרומה.</b> דגידולי תרומה אסורים לזרים:
+<b>לא ילקטו אלא עניי כהנים.</b> דחיישינן אדמלקטי ליה שדו לפומייהו:
+<b>אם כן לא ילקטו אלא טהורים.</b> דהא כהן טמא אסור בתרומה. והלכה כר״ע:
+
+Mishnah 3
+
+<b>וחייבת במעשרות.</b> מעשר ראשון ושני. והוא הדין בתרומה:
+<b>ובמעשר עני.</b> אם היא שנה שלישית או ששית של שמטה שמעשר עני נוהג בהן:
+<b>החובט.</b> גדולי תרומה הללו במקלות, הרי זה משובח, כדי שלא יצטרך לחסום את הבהמה שדש בה, שאסור להניחה לאכול בתרומה אם אינה פרתו של כהן:
+<b>כפיפות.</b> סלין:
+<b>מאותו המין.</b> של חולין, אם חטים חטים ואם שעורים שעורים:
+<b>נמצא לא זומם.</b> כלומר אינו חוסם ונותן זמם לתוך פיה שהרי היא אוכלת מאותו המין:
+<b>ולא מאכילה תרומה.</b> דמשל חולין שבכפיפה התלויה בצוארה היא אוכלת:
+
+Mishnah 4
+
+<b>גדולי תרומה תרומה.</b> מדרבנן עבדו רבנן תקנתא משום תרומה טמאה ביד כהן, כי היכי דלא לישהי לה לגביה עד זמן הזרע כדי לזרעה ואתי בה לידי תקלה, ומשום הכי גזרו שיהיו גדולי תרומה כתרומה:
+<b>וגדולי גדולין חולין.</b> אם חזר וזרע אותן גדולין, גדוליהן חולין:
+<b>הטבל.</b> גדוליו חולין, משום דרובו חולין:
+<b>ומעשר ראשון.</b> נמי משום דרובו חולין:
+<b>וספיחי שביעית.</b> לפי שאינן מצויין ואינן נוהגים בכל שנה:
+<b>ותרומת חוצה לארץ.</b> נמי לפי שאינה מצויה:
+<b>והמדומע.</b> שרובו חולין:
+<b>ובכורים.</b> שאינן מצויין [שאינן] נוהגים אלא בשבעת המינים:
+<b>גדולי הקדש ומעשר שני חולין.</b> שאם זרע מהן סאה אחת והוסיף כמה סאה, חולין. אף בדבר שאין זרעו כלה:
+<b>ופודה אותם בזמן זרעם.</b> פודה כל האוצר בדמי אותה סאה:
+
+Mishnah 5
+
+<b>מאה לגנה של תרומה.</b> שדה שנזרעה ערוגות ערוגות ויש בה מאה ערוגות של תרומה ואחת של חולין ולא ידיע הי דחולין:
+<b>כולן מותרים.</b> קולא הוא שהקילו בגדולי תרומה דערוגה אחת של חולין מתרת ערוגות רבות בדבר שזרעו כלה:
+<b>אבל בדבר שאין זרעו כלה.</b> אחת של תרומה אוסרת מאה של חולין, לפי שאין הקרקע עולה באחת ומאה:
+
+Mishnah 6
+
+<b>הטבל גדוליו מותרים.</b> באכילת עראי, כשאכל [צ״ל כשאר] טבל שלא נגמרה מלאכתו:
+<b>בדבר שזרעו כלה.</b> השתא מפרש תנא למלתיה דתנן לעיל הטבל גדוליו חולין לא הויא אלא בדבר שזרעו כלה אבל בדבר שאין זרעו כלה אפילו גדולי גדולין אסורים באכילת עראי:
+<b>השום כשעורה.</b> כלומר השום חשוב זרעו כלה כמו השעורה. ונקט שעורה לפי שאין בתבואות דבר שיהיה זרעו כלה ונאבד מהרה כמו השעורה. פירוש אחר השום שהוא גדול כשעורה אין זרעו כלה, אבל פחות מכשעורה זרעו כלה. ואין הלכה כרבי יהודה:
+
+Mishnah 7
+
+<b>המנכש.</b> תולש עשבים רעים הגדלים בתוך התבואה והירקות:
+<b>בחסיות.</b> כגון השום והלוף והבצלים והכרתי, כל אלו נקראים חסיות:
+<b>אע״פ שפירותיו.</b> של עובד כוכבים טבל, דסבר האי תנא אין קנין לעובד כוכבים בארץ ישראל להפקיע מן המעשר וגדולי טבל טבל בדבר שאין זרעו כלה אפילו הכי אוכל מהן עראי. 
+<b>שתילי תרומה.</b> כגון שתילי כרוב ותרדין שנטמאו ושתלן, טהרו מלטמא. דכיון שנתחברו לקרקע ונבטלו מתורת אוכל. וא״ת כיון דעיקר גזירה גדולי תרומה כתרומה אינה אלא משום תרומה טמאה ביד כהן דלמא משהי לה גביה ואתי לידי תקלה, אכתי כיון דטהרו משהי לה גביה. וי״ל דתרומה נמכרת בזול הרבה לפי שאינה ראויה אלא לכהנים טהורים ואם נטמאת טעונה שרפה, הלכך אפילו אם היו נותנים לכהן תרומה כדי לזרעה לא היה [צ״ל מפסיד] מבטל שדהו, אבל אם היו הגדולין חולין היה משהה תרומה טמאה כדי לזרעה:
+<b>ואסורים לאכול.</b> מעלה בעלמא היא:
+<b>עד שיגום האוכל.</b> יחתוך כל הראוי לאכילה, ומה שיגדל אח״כ יהא מותר:
+<b>עד שיגום וישנה.</b> שיחתוך מה שגדל גם בפעם השניה, ומה שיגדל משני ואילך יהיה מותר. ואין הלכה כרבי יהודה:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>בצל שנתנו לתוך עדשים.</b> [של חולין] וה״ה בצל של תרומה שנתנו לתוך עדשים. [טעות המעתיק יש כאן וכצ״ל בצל שנתנו לתוך עדשים.] בצל של תרומה שנתנו לתוך עדשים [של חולין] (וה״ה לבצל של חולין שנתנו לתוך עדשים של תרומה). ומיירי כגון שנתנו בעדשים אחר בשולו ויצאו ממנו מימיו, שאז אין הבצל כשהוא שלם פולט בעדשים ולא בולע מהם. אבל אם נתבשל הבצל בעדשים פשיטא, דיהיב ובלע טעמא, אף כשהוא שלם:
+<b>בנותן טעם.</b> דטעים להו כהן, שמותר בחולין ובתרומה. אי אית בהו טעמא דתרומה הכל אסור לזרים, ואי לא הכל חולין כשהיה:
+<b>ושאר כל תבשיל.</b> כגון שום וקפלוט, וכיוצא בהן:
+<b>מתיר בצחנה.</b> אם נתן בצל של תרומה בצחנה, שהם דגים קטנים הכבושות בציר, נוטל את הבצל והצחנה מותר, ובלבד שיהיה הבצל שלם שלא נימוח ולא נתערב עם הצחנה. שאין הבצל ניתן לתוכו אלא להעביר זוהמת הדגים ולא כדי ליתן בו טעם. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>תפוח.</b> של תרומה שרסקו ונתנו כשהוא מרוסק וכתוש לתוך העיסה וחמצה הואיל וחולין מחמת התרומה נתחמצה העיסה אסורה לזרים:
+<b>אע״פ שהבאישו.</b> מחמת השעורים של תרומה, מימיו מותרים:
+
+Mishnah 3
+
+<b>הרודה.</b> הוצאת הפת מן התנור נקראת רדייה:
+<b>ונתנה ע״פ חבית של יין של תרומה.</b> דהשתא הפת קולטת ושואבת מריח היין:
+<b>ר״מ אוסר.</b> דסבר ריחא מילתא היא:
+<b>ורבי יהודה מתיר.</b> דסבר ריחא לאו מילתא היא:
+<b>מפני שהשעורים שואבות.</b> מושכות מלחלוחית יין של תרומה. והלכה כרבי יוסי:
+
+Mishnah 4
+
+<b>אלא ריח כמון.</b> דדוקא ריח של (פטום) [כמון] נכנס לתוך הפת, וריחא לאו מלתא היא בין בתרומה בין בכל איסורין שבתורה. ואי משום דהוסק התנור בתרומה, אין איסורה אסור הנאה:
+
+Mishnah 5
+
+<b>תלתן.</b> בערבי חולב״א, ובלע״ז פינגריג״ו:
+<b>אבל לא בעץ.</b> אע״פ שטעם עצו ופריו שוה אין העץ מצטרף עם הפרי לאסור יין של חולין, לפי שאין העץ קדוש בתרומה. אבל שביעית וכלאים והקדש אף העץ אסור. והעץ של תלתן ביין נותן טעם לשבח הוא:
+
+Mishnah 6
+
+<b>ידלקו.</b> שאף העץ נאסר, וכלאי הכרם טעונים שרפה דכתיב (דברים כב) פן תקדש המלאה, פן תוקד אש:
+<b>ומחשב כמה זרע יש בהן.</b> דתרומה נטלת במחשבה ובאומד הדעת:
+<b>וא״צ להפריש את העץ.</b> ואע״פ שטעם עצו ופריו שוין:
+<b>ואם הפריש.</b> קודם כתישה, אינו יכול לכתוש ולהפריש מן הזרע וישאר העץ לעצמו, דכיון שקרא עליו שם תרומה צריך ליתנו לכהן:
+
+Mishnah 7
+
+<b>שכבשן עם זיתי תרומה.</b> דרך זיתים לכבשן במים ובמלח, וכשזיתי חולין פצועין דהיינו כתושים או מרוסקים בולעים מזיתי תרומה אף אם זיתי תרומה הם שלימים. ואף אם כבשן במים שנכבשו בהן זיתי תרומה אסור:
+<b>אבל שלימי חולין.</b> כשזיתי חולין שלימין, אף אם כבשן עם זיתי [תרומה] פצועין אין בולעין מהן:
+
+Mishnah 8
+
+<b>גרב.</b> חבית:
+<b>כל גרב שהוא מחזיק סאתים.</b> אם נכבש דג טמא עם הרבה דגים טהורים בתוך חבית והחבית מחזיק סאתים, ויש מציר דג טמא משקל עשר זוזים של יהודה, שהם חמש סלעים של גליל, וכל השאר ציר דג טהור, שנמצא ציר של דג טמא אחד מתשע מאות וששים של דג טהור, אסור. ואם היה הציר של דג טמא פחות מכן, מותר:
+<b>רבי יהודה אומר רביעית לסאתים.</b> כשיהיה רביעית לוג של ציר טמא בתוך סאתים של טהור אסור הכל, פחות מכן מותר. ושיעור זה הוא קרוב למאתים. ואף על גב דר״י סבר מין במינו לא בטיל, שאני ציר דזיעה בעלמא הוא ואין איסורו אלא מדרבנן, לכך א״ר יהודה דבטל בקרוב למאתים:
+<b>ורבי יוסי אומר.</b> דבטל בט״ז. והלכתא דציר בטל ביותר מאלף, אם יש יותר מאלף מדג טהור ואחד מדג טמא הכל מותר, ואם לאו הכל אסור:
+
+Mishnah 9
+
+<b>לא פסלו את צירן.</b> דהקלו בציר של חגבים טמאים שאינו אוסר, מפני שאין להם דם ואינו אלא לחלוחית בעלמא:
+<b>שהוא טהור.</b> לא מבעיא דאינו אוסר את תערובתו אלא הוא עצמו טהור. והלכה כעדותו של רבי צדוק:
+
+Mishnah 10
+
+<b>כל הנכבשים זה עם זה.</b> ירקות חולין שנכבשו עם ירקות של תרומה, אין התרומה אוסרת את החולין:
+<b>חוץ מן החסית.</b> שום ולוף ובצל וכרתי קרויים חסית, דאגב חורפייהו יהבי טעמא בכל מידי דנכבשין עמהן. וכשהן של תרומה אוסרים בין ירק בין חסית של חולין. ושאר ירקות של תרומה אינן אוסרים כשהן נכבשים, אבל מבושלים או נשלקים אוסרים:  
+
+Mishnah 11
+
+<b>רבי יוסי אומר כל הנשלקים עם התרדים אסורים.</b> רבי יוסי פליג אתנא קמא, וסבר דכל שאר ירקות אינן אוסרים אפילו נשלקים, חוץ מן התרדים של איסור כגון של תרומה ושל כלאי הכרם שהן נותנים טעם בשליקתן:
+<b>כרוב של שקי.</b> הגדל בארץ יבשה שצריך להשקותה, אם [שלקו] עם כרוב של תרומה הגדל בארץ לחה, שאין צריך להשקותה אסור, דשל שקי מחמת יבשותו הוא בולע:
+<b>רבי עקיבא אומר.</b> כל איסור והיתר המתבשלים זה עם זה, והם מין אחד, מותרים, שאין נותנים טעם זה בזה, חוץ מבשר איסור והיתר שנתבשלו יחד דאסור. ולית הלכתא כחד מהנך תנאי, אלא כתנא קמא בלבד דאמר כל הנכבשים מותרים חוץ מן החסית אבל מבושלים או שלוקים כולן אוסרים:
+<b>הכבד אוסרת.</b> כבד של טרפה שבשלה עם היתר, אוסרת כל המתבשל עמה:
+<b>ואינה נאסרת.</b> אם נתבשלה עם דבר אסור, דמתוך שהיא טרודה לפלוט תדיר רבוי דם שבה, לא בלעה. והלכתא כבד שנתבשלה אפילו היא של היתר אסור לאכלה, ואוסרת כל מה שנתבשל עמה לפי שהיא מלאה דם. ופולטת וחוזרת ובולעת מהדם שפלטה. ואין לה תקנה בבשול, אלא אם כן הבהבה באור תחלה יפה, וכן נהגו העם:
+
+Mishnah 12
+
+<b>בתבלים אסורים.</b> כגון תבלין של תרומה או של ערלה וכלאי הכרם:
+<b>אפילו חלמון.</b> האודם של ביצה שהוא מבפנים, וכל שכן החלבון שהוא מבחוץ:
+<b>מי כבשים ומי שלקות.</b> שנכבשו או נשלקו בהן תרומה, אסורים לזרים:
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>אין נותנין דבלה וגרוגרות.</b> של תרומה:
+<b>לתוך המורייס.</b> שומן של דגים:
+<b>מפני שהוא מאבדן.</b> שכן דרך דבלה וגרוגרות הנתונים במורייס לסחטן ולהוציא את מימיהן ואחר כך משליכן:
+<b>אבל נותנים את היין למורייס.</b> רגילים היו לתת יין למורייס שלא היה בו שמנונית כל כך כדי למתקן ולתת בו טעם. הלכך מותר ליתן יין של תרומה לתוכו, ולא אמרינן לעבורי זוהמא בלבד הוא נותן את היין והוה כמאבדו:
+<b>אין מפטמין את השמן.</b> של תרומה בעקרי בשמים שבולעים את השמן ואזיל לאבוד. אי נמי דלא חזי השמן לאכילה כשהוא מפוטם:
+<b>יינומלים.</b> נותנים לתוך היין דבש ופלפלין:
+<b>ממעיטו.</b> שמתחסר ומתמעט על ידי הבשול. ואית דמפרשי שממעיטו משותיו, שאין בני אדם רגילין לשתות יין מבושל כמו חי:
+<b>מפני שהוא משביחו.</b> ומתקיים יותר. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>סתוניות.</b> ענבים שאינם מתבשלים עד ימות הסתיו, ורגילים לעשות מהן חומץ:
+<b>ושאר כל מי פירות.</b> חוץ מיין ושמן:
+<b>מחייב קרן וחומש.</b> לזר האוכלן בשוגג דחשיב להו משקה תרומה ממש:
+<b>ורבי יהושע פוטר.</b> מחומש. אבל קרן חייב, ולכתחלה אסורים לזרים:
+<b>מטמא משום משקה.</b> טמאים, ומטמאים, ומכשירים זרעים לקבל טומאה כשאר משקים, דכתיב (ויקרא י״א:ל״ד) אשר יבא עליו מים יטמא וכל משקה אשר ישתה:
+<b>כמוני פטמין.</b> כפטם הזה שמונה צרורות בשמים שלו שלא בדקדוק וחוזר ומוסיף עליהם, אבל חכמים בדקדוק מנו שבעה משקים, שאלו בלבד טמאים ומטמאים ומכשירים הזרעים לקבל טומאה, ואין להוסיף עליהם. ושבעה משקין שמנו חכמים הם מים, טל, יין, שמן, דבש דבורים, חלב, דם. והלכה כרבי יהושע:
+
+Mishnah 3
+
+<b>אין עושין תמרים דבש.</b> אם הם של תרומה או של מעשר שני. שהתמרים אוכל והדבש משקה, ואין מחזירים האוכל משקה:
+<b>אלא בזיתים וענבים בלבד.</b> דבפירוש אמרה תורה בהם (במדבר י״ח:י״ב) כל חלב יצהר וכל חלב תירוש:
+<b>אין סופגים את הארבעים משום ערלה.</b> פירות של ערלה שסחטן והוציא מהן משקה, אין לוקה מן התורה השותה אותו משקה אלא בזיתים וענבים בלבד:
+<b>ואין מביאים בכורים משקין.</b> דכתיב (דברים כ״ו:י׳) את ראשית פרי האדמה. פרי אתה מביא ואי אתה מביא משקה:
+<b>אלא היוצא מן הזיתים ומן הענבים.</b> דגמר בכורים מתרומה:
+<b>ואין מקריבים על גבי המזבח.</b> אלא שמן למנחות ויין לנסכים:
+
+Mishnah 4
+
+<b>עוקצי תאנים.</b> שבהם תאנים מחוברים לאילן:
+<b>הכליסין.</b> רמב״ם פירש שהם מין ממיני התאנים:
+
+Mishnah 5
+
+<b>גרעיני תרומה.</b> גרעינים שנמצאו בתוך פירות של תרומה כשהכהן אוכלם:
+<b>בזמן שהכהן מכניסן.</b> ודעתו עליהם ולא הפקירן אסורים. וכגון שהן רכין וראוין לאכילה כגון גרעיני התפוחים והחבושין והאגסים, או שנשאר בהם לחלוחית שבני אדם מוצצים אותן, כגון גרעיני התמרים וכיוצא בהם. אבל אינם ראויים כלל אפילו הכהן מכניסן הרי אלו מותרים:
+<b>עצמות הקדשים.</b> בעצמות הראויין קצת לאכילה מיירי כגון ראשי כנפים והסחוסין:
+<b>המורסן.</b> של תרומה, והן סובין הגסין מותר לזרים:
+<b>סובין.</b> של חטין חדשות של תרומה אסורים לזרים. לפי שהחדשות הן לחות ואינם נטחנים היטב, ונשאר קמח הרבה מעורב בסובין:
+<b>ושל ישנות.</b> של חטין ישנות. שהן יבשות ונטחנות היטב מותרות. שאין קמח מעורב בהן כלל. ועד ל׳ יום נקראים חדשות:
+<b>ונוהג בתרומה.</b> בהוצאת הסובין והמורסן:
+<b>כדרך שנוהג בחולין.</b> ואין כאן משום מאבד תרומה כשמשליך מה שאינו ראוי לאכילה:
+<b>המסלת.</b> שקולט את הסולת כדי לעשות פת נקיה ביותר, ולא בירר מסאה אחת שהיא ששה קבין אלא קב או קבים:
+<b>לא ישליך את השאר.</b> שהרי הוא ראוי לאכילה, ונמצא מאבד את התרומה:
+
+Mishnah 6
+
+<b>מגורה.</b> אוצר שאוגרים תבואה לתוכו:
+<b>מכבד כדרכו.</b> כדרך שרגילים לכבד האוצרות בעת שמפנים אותן:
+
+Mishnah 7
+
+<b>מטפח.</b> מאסף את השמן בטפח שלו, כלומר מקנחו באצבעותיו:
+
+Mishnah 8
+
+<b>המערה.</b> יין או שמן של תרומה מכד לכד, ואחר שעירה כל מה שבתוכו נטפו ממנו שלש טפין, טפה אחר טפה, כדרך הכלים לאחר שעירה כל מה שבתוכן:
+<b>נותן לתוכה חולין.</b> וא״צ לקנחה יפה קודם שיתן החולין לתוכה:
+<b>הרכינה.</b> הטה אותה על צדה, לחבית שהיה בה תרומה אחר שעירה כל מה שבתוכה ומיצה היין או השמן שהיה בה ונראה כנוס בתוכה:
+<b>הרי זו תרומה.</b> ולא אמרינן חולין הן הואיל ועירה כל מה שבתוכה ונטפו ממנו שלש טפין:
+<b>בתרומת מעשר של דמאי.</b> שהמעשר שלו, ונותן תרומת מעשר לכהן, ואם יש בידו א׳ משמנה שבשמינית הלוג צריך להוליכה לכהן, אבל פחות לא. והני מילי בטמא, אבל בטהור אפילו כל שהוא צריך לחזר בדמאי, אבל בודאי בין טמא בין טהור בין רב בין מעט צריך לחזר אחר כהן:
+
+Mishnah 9
+
+<b>כרשיני תרומה.</b> עיקרם למאכל בהמה, דאי עיקרם למאכל אדם היה אסור להאכילן לבהמה. ומכל מקום חזו קצת למאכל אדם, דאי לא הוו חזו כלל לאדם, לא היו מפרישים עליהם תרומות ומעשרות, דמידי דלא חזי לאדם אין מפרישין עליו תרומות ומעשרות:
+<b>מאכילין אותן.</b> כהנים לבהמתן:
+<b>מאכילה כרשיני תרומה.</b> הואיל וגוף הבהמה לכהן אע״פ שמזונותיה על ישראל. ואין כאן משום גזל, שאם היה רוצה היה נותן התרומה לבעל הפרה ואנן סהדי דניחא ליה לבעל הפרה שיתן לה כרשיני תרומה כדי שיאכילנה בריוח, והוי כאילו זכה בהן כהן והוא מאכילן לבהמתו:
+<b>לא יאכילנה כרשיני תרומה.</b> כיון שגוף הפרה לישראל, דכתיב (ויקרא כב) וכהן כי יקנה נפש קנין כספו, ונפש אפילו נפש בהמה במשמע. ואמר רחמנא קנין כספו דכהן ליכול בתרומה, קנין כספו של ישראל לא ליכול בתרומה:
+<b>ישראל ששם פרה מכהן.</b> שקבל פרה מכהן בשומא כפי מה שהיא שוה עכשיו כך וכך דמים, ויטפל בה ישראל לפטמה, ומה שישביח על השומא יחלקו הריוח ביניהם:
+<b>לא יאכילנה כרשיני תרומה.</b> שכיון שקבלה הישראל בשומתה כפי מה שהיא שוה, נעשית פרתו של ישראל ואינה אוכלת בתרומה:
+<b>וכהן שקבל פרתו של ישראל.</b> בשומא בדרך זו:
+<b>מאכילה כרשיני תרומה.</b> מפני שהיא נעשית פרתו של כהן משעה שקבלה עליו בשומא:
+
+Mishnah 10
+
+<b>שמן שריפה.</b> שמן תרומה שנטמאת. ואמאי קרי ליה שמן שריפה הואיל ולשריפה עומד:
+<b>ברשות כהן.</b> היינו כשיש שם כהן, דנר לאחד נר למאה:
+<b>מדליק ברשותה.</b> כשהיא שם:
+<b>מדליקין בבית המשתה.</b> מתוך שעומדים בבגדים נקיים אין רגילין לטלטל נרות של שמן ממקומן שמא יטנפו את בגדיהם, הלכך ליכא למיחש שמא יטלטלו הנר ממקום שהכהן שם למקום שאין שם כהן, אבל בבית האבל שלובשין בגדים צואים חיישינן:
+<b>בבית האבל אבל לא בבית המשתה.</b> בבית האבל מתוך שלבן נשבר ונכנע לא חיישינן שמא יוציאו הנר למקום שאין שם כהן, אבל בבית המשתה שהן שמחים ומתוך שמחתן רגילים להתעסק ולטלטל הנרות ממקום למקום חיישינן:
+<b>אוסר כאן וכאן.</b> דתופס סברת שניהן לחומרא:
+<b>ור״ש מתיר כאן וכאן.</b> דתופס סברת שניהם לקולא. והלכה כר״ש:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Ra'avad on Mishnah Demai/Hebrew/Vilna, 1897.txt b/txt/Mishnah/Rishonim on Mishnah/Ra'avad on Mishnah Demai/Hebrew/Vilna, 1897.txt
new file mode 100644
index 0000000000000000000000000000000000000000..4864512d959bd4b7593ad40276335d770d77bbda
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Ra'avad on Mishnah Demai/Hebrew/Vilna, 1897.txt	
@@ -0,0 +1,81 @@
+Ra'avad on Mishnah Demai
+ראב"ד על משנה דמאי
+Vilna, 1897
+https://www.nli.org.il/he/books/NNL_ALEPH002091974/NLI
+
+ראב"ד על משנה דמאי
+
+
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Chapter 6
+
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+<b>מאה טבל וכו'.</b> כאשר ידקדק כל תלמיד בכל הש"ס משניות בכל מקום שימצא שם כלכלה הוא של פירות וביותר מיוחדת לתאנים. כמו תינוקות שטמנו תאנים לשבת. כלכלת שבת. הלוקט כלכלה לשלוח לחבירו כוונתם של תאנים וכמו כן נוכל לפרש בנדון דידן כי משנה ה' היה לו תאנים של טבל וכו' מ"ו היו לפניו שתי כלכלות וכו'. ג"כ הם שתי הכלכלות של תאנים. ומשנה ז' מאה טבל הוא גם כן (עד"מ) מאה תאנים של טבל ומאה תאנים של חולין שנתערבו ויש כאן מאתים תאנים שמחוייב להפריש מהן עשרה למעשר ראשון ומהעשרה אחת לתרומת מעשר ויש לחוש שמא יפריש מהפטור על החיוב שמא יעלה בידו מהמאה של חולין <sup class="footnote-marker">א</sup><i class="footnote">ממקום אחר א"א להפריש דמיירי שקבע המעשר בתוכם וקאי אמתני' ו' ועיין בספר שנות אליהו:</i> ובודאי בעד מעשר ראשון אין לחוש שמותרת לזרים רק משום האחת שמחויב לתרומת מעשר שהוא במיתה אצל זרים אין להתערובות תקנה רק שיטול מאה ואחת שבודאי יש בהם אחת של טבל וימכור הכל לכהן חוץ מאחת שיטול הכהן בחנם בשביל תרומת מעשר המגיע מהטבל ונשארו צ"ט מתוקנים<sup class="footnote-marker">ב</sup><i class="footnote">ואין להקשות תעלה באחד ומאה תירץ בירושלמי בדברים שאינן עולין כגון באגוזים והקשה עוד ויפצע ותירץ נתפצעו תנן וכי שרי לבטל איסור לכתחלה (ולכאורה אפשר לומר ה"ה בשאר פירות דהא ע"כ צריך לקרוא שם למעשר ראשון תחלה דהאיך יפריש ת"מ אם לא קרא שם למעשר אלא על כרחך צריך לעשות כך יקח א' מהמאתים ויאמר אם זו טבל תהא מעשר וט' הבאות אחריה זו תהיה ת"מ ואם זו מהחולין תהא השניה וכן כולם עד מאה וא' וזאת הא' אינו רשאי לערב לכתחלה בהמאה שלקח מתחלה ממ"נ אם בהמאה שלקח מתחלה יש בהן א' של טבל הרי היא ת"מ א"כ נדמעו ואסור להוסיף עוד אחד כדי שיתבטלו כמבואר (תרומות פ"ה מ"ט) ואם כל המאה שנטל מתחלה הם חולין והא' שמוסיף הוא מהטבל והיה ת"מ ג"כ אסור לערב בהחולין כדי שיתבטלו:</i>:
+<b>מאה טבל מאה מעשר נוטל מאה ואחד.</b> שהרי יש כאן מאתים תאנים שמחויב להפריש מהן י"א תאנים לתרומת מעשר דהיינו עשרה תאנים מהמאה מעשר ואחד מהמאה טבל ואם היה המאה מעשר לבד ועשרה שמגיע ממאה של טבל גם כן מופרש מהטבל. נמצא שהיה לפניו מאה ועשר מעשר ראשון היה יכול ליקח י"א תאנים לתרומת מעשר מאיזה שיהיה או כל הי"א מהמאה מעשר או כל העשרה שהפריש מהטבל ועוד אחד מהמאה מעשר אבל עכשיו א"א ליקח י"א תאנים מהמאתים בשביל תרומת מעשר המגיע שמא יעלה בידו כל הי"א תאנים מהמאה של טבל ובמאה של טבל אינו ראוי לתרומת מעשר רק עשרה שמגיע למעשר ראשון ויכול לעשות כולם לתרומת מעשר על מעשר אחר והאחת שיוסיף הוא מהחולין<sup class="footnote-marker">ג</sup><i class="footnote">ויש ראיה לזה שהמשנה מפורשת כך מתוספתא דדמאי פ"ח בין שהטבל מרובה על החולין ובין שהחולין מרובים על הטבל נוטל את כל החולין וכדי ת"מ שבטבל. בין שהמעשר טבל מרובה על החולין ובין שהחולין מרובה על המעשר טבל נוטל את כל החולין וכדי ת"מ שבמעשר טבל. (כן הגי' מכת"י הגאון ז"ל) מאה מעשר צ' טבל נוטל צ"ב פחות עישור אחד מאה מעשר שמונים טבל נוטל פ"ג פחות שני עשירית מכאן ואילך לפי חשבון (עד"מ שמונים מעשר חמשים טבל נוטל נ"ג וחצי) שכך עולה החשבון ממאה מעשר עשר' לת"מ ומתשעים טבל ת"מ אחת חסר עשירית הרי י"א פחות עשירית. ובתשעים טבל אין ראוי לת"מ כ"א ט' שמגיע למעשר ראשון הרי חסר שתי' פחות עשירית הלכך צריך ליטול צ"ב פחות עשירית וכן מאה מעשר ופ' טבל נוטל צ"ג פחות ב' עשירית צא וחשוב ותמצא הרי מבואר שמטבל א"א להפריש תרומת מעשר על מעשר טבל כ"א לפי החשבון מ"ר שיש בו דאל"כ למה הוצרך ליטול צ"ב חסר עשירית או פ"ג פחות ב' עישורין יטול י"א פחות עשירית י' המגיע לק' מעשר וא' פ' עשירית בעד הצ' טבל דממ"נ מה שיעלה בידו אם מהטבל או מהמעשר יכול לעשות ת"מ על הכל אלא ע"כ כמו שכתבתי דמטבל אינו רשאי לעשות ת"מ כ"א לפי חשבון מעשר ראשון שיש בהטבל. והארכתי קצת להקל על התלמידים למען ירון כל מבי"ט:</i>. ואם יעלה בידו כל הי"א מהמעשר היה הכל מתוקן כדלעיל. אך שמא יעלה כל הי"א מהטבל לפיכך הוצרך על כרחך ליטול מאה ואחד שאז יש בהם י"א הראויין לתרומת מעשר. עשרה מהטבל ואחד מהמעשר. ולמכור הכל לכהן חוץ מי"א שנוטל הכהן בחנם בשביל תרומת מעשר המגיע מהמאה מעשר ומהמאה טבל:
+מאה חולין מתוקנים מאה מעשר נוטל מאה ועשר ג"כ מוכר כולם לכהן חוץ מעשרה שנוטל הכהן בשביל תרומת מעשר:
+<b>מאה טבל תשעים מעשר תשעים טבל שמונים מעשר לא הפסיד כלום.</b> פי' שיש כאן מאה ותשעים תאנים שמחוייב להפריש מהם עשרה לתרומת מעשר. היינו ט' בעד המעשר ואחת מהמאה טבל נוטל עשר תאנים ונותן לכהן כי כל העשר שיעלו בידו אם מהמעשר מתוקן הוא היינו ט' בשביל המעשר ואחת בשביל הטבל ואם מהטבל יעלה בידו כל העשר גם כן הם ראוים למעשר ראשון ויכול לעשותם תרומת מעשר ט' על התשעים מעשר ואחת על עצמם לפיכך לא הפסיד כלום:
+<b>זה הכלל כל זמן שהטבל מרובה וכו'.</b> ובלבד שיהיה מרובה עשר. היינו עשירית חלק טבל. ואם נתערב מאה מעשר תשעים טבל נוטל צ"ב פחות עשירית ובר"ש משובש הגירסא של הירושלמי וכך צריך להיות ואם המעשר מרובה היינו מאה מעשר תשעים טבל נוטל צ"ב פחות עשירית ק' מעשר פ' טבל נוטל פ"ג פחות שני עשירית וכן לפי חשבון:
+
+Mishnah 8
+
+<b>מי שהיה לו וכו'.</b> ואמר שורה החיצונה אחת מעשר. פי' כל השורה תהיה מעשר על המאה:
+<b>נוטל שתי חביות לוכסן.</b> פי' לתרומת מעשר ונותן שתיהן לכהן. אחת בשביל תרומת מעשר ואחת מוכר לו:
+<b>חצי שורה וכו'.</b> פירוש שרוצה לתקן חמשים חביות:
+נוטל ד' חביות ומפריש מכל א' חצי חבית ומוכר לכהן חוץ מחצי חבית שמחויב ליתן לו בחנם בשביל תרומת מעשר המגיע לחמשים חביות:
+<b>שורה אחת מעשר נוטל שורה אחת לוכסן.</b> גם כן בשביל תרומת מעשר ומוכר לכהן חוץ מאחת:
+<b>חצי שורה כו' גם כן כנ"ל.</b> שמוכר כולם חוץ מחצי חבית:
+<b>חבית אחת וכו'.</b> פי' שרוצה לתקן רק עשר:
+<b>נוטל מכל חבית וחבית.</b> פי' שצריך להפריש תרומת מעשר מכל חביות שכל אחת מסופקת במעשר. ומה שהקשה הר"ש על פי' זה אם אמר חצי שורה נוטל ד' חביות יחזור ויאמר חצי האחר של אותו שורה יהיה מעשר על השאר ותסגי ליה בשתי חביות. קושיא זו הקשה הירושלמי. ותירץ כשהפריש על חציין ממקום אחר. וכן בחבית אחת מעשר שרוצה לתקן רק עשר ועל תשעים הפריש ממקום אחר. לכך צריך ליטול מכל אחת שכל אחת מסופקת במעשר.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Ra'avad on Mishnah Demai/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Ra'avad on Mishnah Demai/Hebrew/merged.txt
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+Ra'avad on Mishnah Demai
+ראב"ד על משנה דמאי
+merged
+https://www.sefaria.org/Ra'avad_on_Mishnah_Demai
+This file contains merged sections from the following text versions:
+-Vilna, 1897
+-https://www.nli.org.il/he/books/NNL_ALEPH002091974/NLI
+
+ראב"ד על משנה דמאי
+
+
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Chapter 6
+
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+<b>מאה טבל וכו'.</b> כאשר ידקדק כל תלמיד בכל הש"ס משניות בכל מקום שימצא שם כלכלה הוא של פירות וביותר מיוחדת לתאנים. כמו תינוקות שטמנו תאנים לשבת. כלכלת שבת. הלוקט כלכלה לשלוח לחבירו כוונתם של תאנים וכמו כן נוכל לפרש בנדון דידן כי משנה ה' היה לו תאנים של טבל וכו' מ"ו היו לפניו שתי כלכלות וכו'. ג"כ הם שתי הכלכלות של תאנים. ומשנה ז' מאה טבל הוא גם כן (עד"מ) מאה תאנים של טבל ומאה תאנים של חולין שנתערבו ויש כאן מאתים תאנים שמחוייב להפריש מהן עשרה למעשר ראשון ומהעשרה אחת לתרומת מעשר ויש לחוש שמא יפריש מהפטור על החיוב שמא יעלה בידו מהמאה של חולין <sup class="footnote-marker">א</sup><i class="footnote">ממקום אחר א"א להפריש דמיירי שקבע המעשר בתוכם וקאי אמתני' ו' ועיין בספר שנות אליהו:</i> ובודאי בעד מעשר ראשון אין לחוש שמותרת לזרים רק משום האחת שמחויב לתרומת מעשר שהוא במיתה אצל זרים אין להתערובות תקנה רק שיטול מאה ואחת שבודאי יש בהם אחת של טבל וימכור הכל לכהן חוץ מאחת שיטול הכהן בחנם בשביל תרומת מעשר המגיע מהטבל ונשארו צ"ט מתוקנים<sup class="footnote-marker">ב</sup><i class="footnote">ואין להקשות תעלה באחד ומאה תירץ בירושלמי בדברים שאינן עולין כגון באגוזים והקשה עוד ויפצע ותירץ נתפצעו תנן וכי שרי לבטל איסור לכתחלה (ולכאורה אפשר לומר ה"ה בשאר פירות דהא ע"כ צריך לקרוא שם למעשר ראשון תחלה דהאיך יפריש ת"מ אם לא קרא שם למעשר אלא על כרחך צריך לעשות כך יקח א' מהמאתים ויאמר אם זו טבל תהא מעשר וט' הבאות אחריה זו תהיה ת"מ ואם זו מהחולין תהא השניה וכן כולם עד מאה וא' וזאת הא' אינו רשאי לערב לכתחלה בהמאה שלקח מתחלה ממ"נ אם בהמאה שלקח מתחלה יש בהן א' של טבל הרי היא ת"מ א"כ נדמעו ואסור להוסיף עוד אחד כדי שיתבטלו כמבואר (תרומות פ"ה מ"ט) ואם כל המאה שנטל מתחלה הם חולין והא' שמוסיף הוא מהטבל והיה ת"מ ג"כ אסור לערב בהחולין כדי שיתבטלו:</i>:
+<b>מאה טבל מאה מעשר נוטל מאה ואחד.</b> שהרי יש כאן מאתים תאנים שמחויב להפריש מהן י"א תאנים לתרומת מעשר דהיינו עשרה תאנים מהמאה מעשר ואחד מהמאה טבל ואם היה המאה מעשר לבד ועשרה שמגיע ממאה של טבל גם כן מופרש מהטבל. נמצא שהיה לפניו מאה ועשר מעשר ראשון היה יכול ליקח י"א תאנים לתרומת מעשר מאיזה שיהיה או כל הי"א מהמאה מעשר או כל העשרה שהפריש מהטבל ועוד אחד מהמאה מעשר אבל עכשיו א"א ליקח י"א תאנים מהמאתים בשביל תרומת מעשר המגיע שמא יעלה בידו כל הי"א תאנים מהמאה של טבל ובמאה של טבל אינו ראוי לתרומת מעשר רק עשרה שמגיע למעשר ראשון ויכול לעשות כולם לתרומת מעשר על מעשר אחר והאחת שיוסיף הוא מהחולין<sup class="footnote-marker">ג</sup><i class="footnote">ויש ראיה לזה שהמשנה מפורשת כך מתוספתא דדמאי פ"ח בין שהטבל מרובה על החולין ובין שהחולין מרובים על הטבל נוטל את כל החולין וכדי ת"מ שבטבל. בין שהמעשר טבל מרובה על החולין ובין שהחולין מרובה על המעשר טבל נוטל את כל החולין וכדי ת"מ שבמעשר טבל. (כן הגי' מכת"י הגאון ז"ל) מאה מעשר צ' טבל נוטל צ"ב פחות עישור אחד מאה מעשר שמונים טבל נוטל פ"ג פחות שני עשירית מכאן ואילך לפי חשבון (עד"מ שמונים מעשר חמשים טבל נוטל נ"ג וחצי) שכך עולה החשבון ממאה מעשר עשר' לת"מ ומתשעים טבל ת"מ אחת חסר עשירית הרי י"א פחות עשירית. ובתשעים טבל אין ראוי לת"מ כ"א ט' שמגיע למעשר ראשון הרי חסר שתי' פחות עשירית הלכך צריך ליטול צ"ב פחות עשירית וכן מאה מעשר ופ' טבל נוטל צ"ג פחות ב' עשירית צא וחשוב ותמצא הרי מבואר שמטבל א"א להפריש תרומת מעשר על מעשר טבל כ"א לפי החשבון מ"ר שיש בו דאל"כ למה הוצרך ליטול צ"ב חסר עשירית או פ"ג פחות ב' עישורין יטול י"א פחות עשירית י' המגיע לק' מעשר וא' פ' עשירית בעד הצ' טבל דממ"נ מה שיעלה בידו אם מהטבל או מהמעשר יכול לעשות ת"מ על הכל אלא ע"כ כמו שכתבתי דמטבל אינו רשאי לעשות ת"מ כ"א לפי חשבון מעשר ראשון שיש בהטבל. והארכתי קצת להקל על התלמידים למען ירון כל מבי"ט:</i>. ואם יעלה בידו כל הי"א מהמעשר היה הכל מתוקן כדלעיל. אך שמא יעלה כל הי"א מהטבל לפיכך הוצרך על כרחך ליטול מאה ואחד שאז יש בהם י"א הראויין לתרומת מעשר. עשרה מהטבל ואחד מהמעשר. ולמכור הכל לכהן חוץ מי"א שנוטל הכהן בחנם בשביל תרומת מעשר המגיע מהמאה מעשר ומהמאה טבל:
+מאה חולין מתוקנים מאה מעשר נוטל מאה ועשר ג"כ מוכר כולם לכהן חוץ מעשרה שנוטל הכהן בשביל תרומת מעשר:
+<b>מאה טבל תשעים מעשר תשעים טבל שמונים מעשר לא הפסיד כלום.</b> פי' שיש כאן מאה ותשעים תאנים שמחוייב להפריש מהם עשרה לתרומת מעשר. היינו ט' בעד המעשר ואחת מהמאה טבל נוטל עשר תאנים ונותן לכהן כי כל העשר שיעלו בידו אם מהמעשר מתוקן הוא היינו ט' בשביל המעשר ואחת בשביל הטבל ואם מהטבל יעלה בידו כל העשר גם כן הם ראוים למעשר ראשון ויכול לעשותם תרומת מעשר ט' על התשעים מעשר ואחת על עצמם לפיכך לא הפסיד כלום:
+<b>זה הכלל כל זמן שהטבל מרובה וכו'.</b> ובלבד שיהיה מרובה עשר. היינו עשירית חלק טבל. ואם נתערב מאה מעשר תשעים טבל נוטל צ"ב פחות עשירית ובר"ש משובש הגירסא של הירושלמי וכך צריך להיות ואם המעשר מרובה היינו מאה מעשר תשעים טבל נוטל צ"ב פחות עשירית ק' מעשר פ' טבל נוטל פ"ג פחות שני עשירית וכן לפי חשבון:
+
+Mishnah 8
+
+<b>מי שהיה לו וכו'.</b> ואמר שורה החיצונה אחת מעשר. פי' כל השורה תהיה מעשר על המאה:
+<b>נוטל שתי חביות לוכסן.</b> פי' לתרומת מעשר ונותן שתיהן לכהן. אחת בשביל תרומת מעשר ואחת מוכר לו:
+<b>חצי שורה וכו'.</b> פירוש שרוצה לתקן חמשים חביות:
+נוטל ד' חביות ומפריש מכל א' חצי חבית ומוכר לכהן חוץ מחצי חבית שמחויב ליתן לו בחנם בשביל תרומת מעשר המגיע לחמשים חביות:
+<b>שורה אחת מעשר נוטל שורה אחת לוכסן.</b> גם כן בשביל תרומת מעשר ומוכר לכהן חוץ מאחת:
+<b>חצי שורה כו' גם כן כנ"ל.</b> שמוכר כולם חוץ מחצי חבית:
+<b>חבית אחת וכו'.</b> פי' שרוצה לתקן רק עשר:
+<b>נוטל מכל חבית וחבית.</b> פי' שצריך להפריש תרומת מעשר מכל חביות שכל אחת מסופקת במעשר. ומה שהקשה הר"ש על פי' זה אם אמר חצי שורה נוטל ד' חביות יחזור ויאמר חצי האחר של אותו שורה יהיה מעשר על השאר ותסגי ליה בשתי חביות. קושיא זו הקשה הירושלמי. ותירץ כשהפריש על חציין ממקום אחר. וכן בחבית אחת מעשר שרוצה לתקן רק עשר ועל תשעים הפריש ממקום אחר. לכך צריך ליטול מכל אחת שכל אחת מסופקת במעשר.
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diff --git a/txt/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/English/Sefaria Community Translation.txt
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+++ b/txt/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/English/Sefaria Community Translation.txt	
@@ -0,0 +1,757 @@
+Rabbeinu Yonah on Pirkei Avot
+רבינו יונה על פרקי אבות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rabbeinu Yonah on Pirkei Avot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>Moshe received the Torah from Sinai, etc.:</b> (I will begin the commentary on "Avot" of our great, pious and holy rabbi, Rabbi Yonah the son of Rabbi Avraham, may he be remembered for blessing.) Our rabbis, may their memory be blessed, said (Bava Kamma 30a) "One who wishes to be pious should fulfill the words of Avot (the Ethics of the Fathers), and [some] said about it, the words of Damages (Nezikin)". And since a person ascends the steps of piousness by doing one of these matters, they placed [Avot] in the Order of Damages. And even though they also said to fulfill the words of Blessings (Berakhot) which is in the order of Seeds (Zeraim); because it speaks of the blessings on seeds and fruits, they placed it in that order (Editor's note: See what Midrash Shmuel wrote about this in the name of Rabbi Yosef Nachmias, may his memory be blessed). Furthermore, since it is the teachings of the Sanhedrin, they placed it in the order of the laws (of Damages); and so [too], all the sages mentioned [here] until Rabban Yochanan ben Zakkai are all from the Sanhedrin. 
+<b>Moshe received the Torah from Sinai and transmitted it to Yehoshua:</b> Both the written Torah and the oral Torah. As the Torah was given with its explanation. As if it were not so, it would be impossible to understand [its contents]. As behold, it is written (Leviticus 19:13), "do not rob" - and all of the [laws of] damages are within this negative commandment, and they themselves are the Torah that was received by Moshe at Sinai, even though they were not written. And it is also written (Deuteronomy 17:8), "between a blood and a blood and between a judgement and a judgement and between an infection and an infection" - and many of the sightings of blood and many of the various judgments and so many of the infections are known to us by the transmission [of this information]... And they are not explained [in writing] because it is not allowed to be written. And it is written (Exodus 24:12), "and I will give you the stone tablets and the Torah and the commandment" - "Torah" is the written Torah; "and the commandment" is the oral Torah. it comes out that you say that every commandment that He gave to Moshe at Sinai, was given with its explanation. And that which is written is what is called the written Torah and the explanation is what is called the oral Torah. And Moshe learned it from the mouth of the Mighty One.  
+<b>and transmitted it to Yehoshua:</b> As it is stated (Exodus 33:11), " but his attendant, Joshua son of Nun, a youth, would not stir out of the tent."
+<b>and Yehoshua to the Elders:</b> As it is stated (Joshua 24:31), and all the days of the elders who had length of days after Joshua."
+<b>and the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly:</b> And that is Ezra and his group. And [some of] the prophets of the Second Temple were in that group, as they said in Yevamot 16a, "Rabbi Dosa ben Harkinas said, 'When Chaggai said these three things, he was sitting on this mortar.'" Hence the prophets of the Second Temple were there after the destruction, since Haggai the prophet was there. And the men of the Great Assembly transmitted it to the men of their generation. And the sages [transmitted it] to their children after them in each and every generation. And the transmission was from one sage to another, until all of the sages of Israel gathered and a suggestion was given from all of their mouths to write down the oral Torah. And [so] they wrote and sealed the Talmud, and afterwards nothing was added to it and nothing was taken away from it. And that generation also transmitted it to the Geonim and the transmission was from one Gaon to another, one rabbi to another - until this day. 
+<b>They said three things: Be deliberate in judgment:</b> They said [this] to teachers of legal decisions and decisors of legal decisions and decisors of litigation; that they should not rely on the first thought, but rather upon great deliberation and incisive investigation, so that they not err in their evaluation. As a man who is quick to make a decision is called a sinner - and even though he thought he was saying the truth, it is not [considered] accidental but rather is [considered] to be close to volitional, since he did not put it into his heart to say, the quick hearts do not understand to know. As error is found in all men, as the rabbis say (Avot 4:13), " Be careful in study, for an error in study is considered an intentional transgression." And about this matter, Shlomo, peace be upon him, stated (Proverbs 26:12), "If you see a man who thinks himself wise, there is more hope for a dullard than for him." And it is as the sages, may their memory be blessed, said (Avot 4:7), "One who is nonchalant about giving legal decisions is an imbecile, wicked, and arrogant in spirit." Therefore, it is incumbent upon a man who makes legal decisions to go back and forth on the matter and let his thought ripen and to hold on to it; as the matter that they said (Sanhedrin 35a) [that] we should ripen a judgement, as through ripening and deliberation, he adds reasoning to his reasoning and sharpness to his sharpness, until he judges a completely true judgement. As he will see to say with the second thought that which he did not see with the first. And about this matter, Asaf stated (Psalms 73:21), "As my heart ripened and my kidneys were silent," which is to say [that] after my heart has ripened and been sharp with wisdom and with my kidneys, I have been silent and have refined my understanding to know. As without this, I have not known, and this is my portion. (And as) it is after it, "I was a dolt, without knowledge; I was brutish toward You." And the reason [they] said, <b>"Be deliberate in judgment,"</b> is in order to warn about litigation more than other legal decisions, as they are fundamental in the knowledge of Him, may He be blessed and elevated; and as Yirmiyahu the prophet stated (Jeremiah 9:23), "ponder and know Me, for I am the Lord who makes kindness, justice, and equity in the world; for in these I delight, declares the  Lord." And how can a man a ponder and know God, as it is not possible? However with this have we known Him, by dong judgment and justice, since God does these. And that is what is stated (Jeremiah 22:16), "He judged for the poor and needy— then all was well. That is truly knowing Me, declares the  Lord." And it is written in another place (Micah 6:8), "And what does the Lord require of you? Only to do justice and to love kindness," since judgments are a pillar of the Torah. And from them the world is made firm, as is said in the Midrash (Shemot Rabbah 30 3), "It is written in front of The Ten Commandments, 'and they will judge the people at all times' (Exodus 18:22). And after the Ten Commandment, it is written, 'And these are the laws' (Exodus 21 1). There is a parable [about this] concerning a matron that was walking along the way and her armed guards were walking in front of her and behind her."
+<b>raise up many disciples:</b> As per the opinion of Beit Hillel. [This is] like the matter that we have learned (The Fathers According to Rabbi Nathan 2:9), "Beit Shammai say, 'We only teach a student who is fit, modest, proper and who fears Heaven, as it is stated (Job 20:26), "All (darkness) waits for his treasured ones." And Beit Hillel say, 'We teach everyone: One hundred so that ten good ones will come out from them; and ten so that two will come out of them; and two, "since you do not know which will be proper, this one or that one or if they will both be equally good." And so was there a story of Hillel, who brought together all of his students and said to them, 'Are all of you here?' They said [back] to him, 'Yes.' One of his students said to him, 'All of them are here except the smallest one.' He said to them, 'Let the small one come, for the future generation will be conducted by him .' And they brought Rabban Yochanan ben Zakkai. Behold that one should not push off the small ones for the bigger ones, since the kids will become goats." And about this matter the rabbis, may their memory be blessed, expounded (Yevamot 62b), "'Sow your seed in the morning, and don’t hold back your hand in the evening' (Ecclesiastes 11:6), - if you have raised disciples in your youth, raise disciples in your old age." Behold that the multiplication of disciples is a very good thing and a merit to the teacher.
+<b>and make a fence for the Torah:</b> As the matter that is stated (Leviticus 18:30), "And you shall guard My guarding"; which is to say, make a guarding for my guarding. And a fence is a great thing and it is praiseworthy to make a fence for the commandments so that the one who fears the word of God not stumble in them. Hence one who observes the words of the sages, may their memory be blessed - which are the fences for the commandments of the Torah - has shown more love for [this] fear than one who does the commandment itself. As the doing of the commandments does not prove fear like the one who observes the fences, since he is careful from the start not to come to error. However, the one who does the commandment but does not observe the fence shows us that if it is good in his eyes to do the commandment, [yet] it is not bad in his eyes if he errs in it; and that he is not concerned about the fear that he will make a breach in it, and 'one who makes a breach will be bitten by a snake.' Behold that the words of the sages, may their memory be blessed, are pillars and 'trees' in the fear of Heaven; which is a foundation of the world and a fundamental principle of virtue. And all of the commandments are appetizers for it, as they said in the Midrash (Shir HaShirim Rabbah 1), "'For your love is more delightful than wine' (Song of Songs 1:2) - the words of the scribes are more beloved than the wine of Torah."
+
+Mishnah 2
+
+<b>Shimon the Righteous was from the remnants of the Great Assembly.</b> And he was a high priest, as they said in Tractate Tamid 21 (Yoma 69a) that he had gone out dressed with the priestly garments in front of Alexander [the Great] and [Alexander] went down and bowed before him. His servants said to him, "Our master, A king like you should bow down to this Jew?" He said [back] to them, "I see the image of this one in war and I am victorious."
+<b>He would say, "On three things the world stands":</b> This means to say that because of these things the world was created. As below (Avot 1:18), it states, "On three the things the world subsists," and they are not those that it mentions here. Hence, we need to explain that when they said "stands," it means that the world was created for them, since they are the will of the Holy One, blessed be He. This means to say that the world was created for His creatures that in the future would fulfill His will in front of Him through these things. And these three are a great pillar, such that on account of them, we are able to get to all of the [other] things that the sages, may their memory be blessed, said that the world stands because of them.
+<b>"On the Torah":</b> As it stated about it (as it is stated) (Proverbs 11:27), "He who seeks what is good pursues what is pleasing." And good is only Torah, and because of it the world was created, as it is stated (Jeremiah 33:25), "Were it not for My covenant, night and day[, etc.]. And this is what Shlomo, peace be upon him, said, (Proverbs 8:22), "The Lord created me at the beginning of His course, as the first of His works of old" - I was created before the whole world and because of me, all of the creations were created - in order to observe me. 
+<b>"on the service":</b> As the Holy One, blessed be He, chose Israel from all of the nations and the Land of Israel from all of the lands, and He chose Jerusalem from all of the Land of Israel and He chose Zion from Jerusalem, as it is stated (Psalms 132:13), "As the Lord chose Zion, He desired it for His habitation." And He chose the House of Choice from everything for the sake of the service, about which it is written, "desire" - as it states (Leviticus 1:3), "desirous in front of God." Behold that because of the service the whole world was created. Then, due to our sins, the Temple was destroyed and the service was annulled. And prayer is now for us in its place, as the sages, may their memory be blessed, said (Taanit 2a), "'And to serve him with all your hearts' (Deuteronomy 11:13) - what service is there in the heart, one should say this is prayer." And this is what it states (Psalms 51:17), "Lord, open my lips," as King David said this verse about the sin of Batsheva which was volitional, and one cannot bring a sacrifice for volitional sins. And about this he stated (Psalms 51:18), "Since You do not want me to bring sacrifices; You do not desire burnt offerings." Had I been able to bring a sacrifice to atone for myself, I would have brought [it]. Now that I cannot, 'Lord, open my lips and let my mouth say your praise,' and accept my prayer in place of a sacrifice and let it atone me for my sin. Also for us that do not have a sacrifice to atone for us - not accidental sins and not volitional sins - 'Lord, open my lips' and accept our prayers in place of the sacrifices.  
+<b>"and on acts of lovingkindness"</b> As the matter that they said (Sukkah 49b), "Acts of lovingkindness are greater than charity (<i>tsedekah</i>); since lovingkindness is both with the poor and with the wealthy but charity is only with the poor. Great is lovingkindness since it is both with one's body and with one's money, but charity is only with one's money."  And this is what they said, (Bava Batra 9a), "One who gives a small coin to a poor man is blessed in six ways and one who comforts him with words is blessed in eleven." And pertinent to acts of lovingkindness is to inspect the poor and to make a distinction between the good and the bad and to give preference to the modest and those that fear God over others who are not like them (even if we must give charity to all). And it is like Yirmiyahu, peace be upon him, stated (Jeremiah 18:23), "let them be made to stumble before You; act against them in Your hour of wrath!" - even in the time that they do charity, make them stumble that they should give it in the incorrect place. And acts of lovingkindness are even to the wealthy, to lend them money at a time when it is not found in their hand and to give them advice, as King Shlomo said, (Proverbs 27:9), "Oil and incense gladden the heart, but the sweetness of a friend is better than one’s own counsel." [This] is to say, just like oil and incense gladden the heart, so [too] does one 's friend become delighted by personal advice; and when he gives him good advice, he is gladdened by it. And this trait of kindness brings God's satisfaction in front of Him, and for it was the world created - in order to do it. And about it Shlomo said in his wisdom (Proverbs 14:34), "Righteousness exalts a nation; Sin is a reproach to any people" - and adjacent to it, "The king favors a capable servant" - the will of the Holy One, blessed be He is only for Israel, who investigate [how] to do the things that are desirable in front of Him.
+
+Mishnah 3
+
+<b>Antigonos, man of Sokho, etc., "Do not be as servants who are serving the master in order to receive a reward":</b> As this is not complete service, as he is not doing it for his master, but [rather] in order to receive a reward.
+<b>"Rather be as servants who are serving the master in order not to receive a reward":</b> (Editor's note: In my opinion, here there should be the words, "And it is difficult according to this textual variant.") Since a person should not do the commandment with the understanding that he will not receive a reward for them. But rather the [correct] textual variant is "not in order to receive a reward" - that he should not do the commandments for the sake of the reward, even though he should think that there will be recompense for his service. However, it appears to me that the variant of the books is the main one [that we should follow]: As we find such service among people, such that a purchased slave is obligated to do service without receiving reward. So too, a man must serve God in order not to receive a reward, but rather because of the kindness that He has already performed for him. And also due to the greatness of the Master, that He is fitting for this, and this is the service of God - may He be blessed and elevated - from love, as it is stated (Deuteronomy 6:5), "And you shall love the Lord." And what is complete service among people? One who wants to serve his friend because of his love for him from earlier days, and even if he knows that he will not give him a reward. And [with] this type of love should a person love the service of God. And therefore, [the Mishnah] placed it adjacent to the matter of fear and stated,
+<b>"and may the fear of Heaven be upon you":</b> To serve God from fear and from love, like a servant that serves his master because of his greatness and [also] keeps in mind that he can punish him. And it comes out that he serves him from fear - not because of his fear from the punishment, but [rather] because of the greatness of the master, whereby he has the ability to punish.
+
+Mishnah 4
+
+<b>Yose ben Yoezer, man of Tsreida, and Yose ben Yochanan, man of Jerusalem, received from him:</b> From Shimon the Righteous and Antigonos, man of Sokho 
+<b>Yose ben Yoezer says, "May your house be a meeting house for Sages":</b> It means to say, a house that the sages will gather there when they need to speak, one with the other. And this can only be in the house of a great and important man. As were it in the house of a lesser man, when they would say to the sage to go there, perhaps he would not want, since [for] him, 'a base one is disgraceful in his eyes; and he does not honor those that fear the Lord.'   
+<b>"become dirty in the dust of their feet":</b> That he treat them with honor, as it was their way to stand in front of the sage. And some of them would sit on benches in the house of study and some of them would sit in front of them on the floor at the dust of their feet, as they said (Chullin 54a), "All the days that that student apprenticed in sitting, I apprenticed in standing." And this is what he stated: Be honored among all of the creatures, but honor the sages.
+<b>"and drink their words thirstily":</b> And this is like it is stated (Proverbs 27:7), "A sated person disdains honey, but to a hungry man anything bitter seems sweet." The soul of one who is sated from words of Torah and does not desire them will disdain them - even if they tell him pearls of Torah. But one who is hungry for them, and desires to hear them, will find them sweet in his mouth and will be happy about it - even if he is told something without an explanation - since he knows that it is true, as his teacher said it.
+
+Mishnah 5
+
+<b>Yose ben Yochanan, man of Jerusalem, says, "May your home be open wide":</b> Some say that [this means that] there be largess found in his house for needy people. Or the explanation is that his house be like the house of our father Avraham, peace be upon him - such that his house be on the road in a tight spot so that passers by should come in to there; and that it should be open on four sides, so that from all sides that they come, they will find an open door and they will turn into it, as Job stated (Job 31:32), "I opened my doors to the road." 
+<b>"may the poor be members of your household":</b> This is expounded in two ways. Instead of buying slaves and supporting them, he should use poor people and support them and he will not need to expend money. So that it comes out that he will profit and do a commandment (good deed). Another explanation: And also that the poor will be accustomed to his house and stay there without embarrassment, as  a result of his showing them a happy face and giving them permission to everything that is his, like a man would give to his children and to the people of his home.
+<b>"and do not increase conversation with the woman":</b> As conversation with women brings one to thoughts of sin and neglect of Torah [study].
+<b>They so stated with his wife; all the more so with the wife of his friend.</b> (Our master and teacher [Rashi] wrote, "As it is written in the Fathers According to Rabbi Nathan), "They said [this] about his menstruant wife, all the more so regarding the wife of his fellow." It means to say, that he not increase words with his menstruant wife, lest his impulse overcomes him and he comes to a mishap; and all the more so with the wife of his fellow, about whom his impulse pressures him even more. As if they said it with the one that will be permissible for him tomorrow - and it appears to him like 'bread in his basket' - all the more so with another woman, whom the impulse desires, as the matter that it stated (Proverbs 9:17), "stolen waters are sweet." But it appears to be explained according to its simple meaning, "They so stated with his wife," not to ever accustom her to [many] words, so that she not be found with him every day. As a man should not be with his wife for his pleasure, but [rather] to fulfill the commandment; so as to distinguish between man and beast, as they said in Tractate Berakhot 22a concerning a man with a nocturnal emission, "So that they not be with their wives like chickens." And that is the trait of separation which brings one to the highest levels, as we say (Avodah Zarah 20b), "Separation brings to purity."
+<b>From this, the sages said, "Any time that a man increases conversation with the woman, he causes evil to himself":</b> [This] is to say, he causes the impulse that is called evil to overpower him, as we say (Kiddushin 30b), "Great is the evil impulse, that its Creator calls it evil, as it is stated (Genesis 8:21), 'since the devisings of man’s mind are evil from his youth.'" And this man caused evil to himself, as he gave it a place and an invitation to cling to himself, by way of conversation [with women]. And he went beyond the traits of other men, as the impulse sometimes overpowers them [also]; but without them doing something to cause [it], and it is not their own doing that brought the evil to begin with them.
+<b>"and neglects the words of Torah:"</b> As the thought of Torah is not firm in his eyes so long as his heart is focused on the woman and upon her conversation, as they are two thoughts that the heart does not tolerate together.
+<b>"and, in his end, he inherits Geihinam":</b> As in the end, he comes to sin: Since he follows the whims of his heart and increases words, certainly (Editor's note: It appears that instead of "<i>al panim</i>" (certainly?), [it should be] with the woman - see Midrash Shmuel) he will sin and descend to the pit. And this is what Shlomo - peace be upon him - stated (Ecclesiastes 7:26), "I find woman more bitter than death; she is all traps, her heart is snares and her hands are fetters." This means to say that death removes him from the world - from the small life of the world - but woman destroys his soul for ever and ever. Behold, 'she is more bitter than death.' "She is all traps and snares": When a man observes a woman, he is caught in her net, which is her trap, and he cannot escape from her. As the man sees that which his heart desires and he does not see what will happen to him from her in the end of days. As the lyricist (R. Yehudah HaLevi) said, "The seduced dove travels in the wilderness; it sees the grain but it does not see the trap." "Her heart is snares" - when she desires a man in her heart, even if he does not desire her and it is [just] the bad fortune of this man that caused her to desire him. "Her hands are fetters" - because if she grabs him with her hands, he is already taken into the 'prison' and he no longer has a way to fix it. "He who is pleasing to God escapes her, and he who is displeasing is caught by her" (Ecclesiastes 7:26) as the Holy One, blessed be He, protects the righteous and does not present them something through which they might stumble; but the sinner, who does not distance himself from evil paths and whose heart is not complete, chances upon a matter like this. 
+
+Mishnah 6
+
+<b>Yehoshua ben Perachiah and Nitai of Arbel received from them:</b> From Yose ben Yoezer and Yosef ben Yochanan.
+<b>Yehoshua ben Perachia says, "Make for yourself a mentor, acquire for yourself a friend":</b> As even if you know [as much] as him, make him a mentor upon you, since a person remembers better what he learned from his mentor than what a person learned on his own. And also because sometimes he will understand a thing better and it will come out that he will teach him - even as they are both equal in wisdom. 
+<b>"acquire for yourself a friend":</b> A person needs three things from a good friend. One is for words of Torah, as it stated (Taanit 7a), "I have learned much from my teachers and more from my friends than from my teachers." And the second is for commandments. As even if his friend is not more pious than he and there are times that he does what is not in order. [Yet it is only] when he derives pleasure from something that he does the sin, but it is not his desire and his will that his friend do it - as he derives no enjoyment from this. And it is like they said (Kiddushin 63b), "And a man will not sin if it is not for himself." It comes out that both of them will repent, each one according to the word of his friend. And the third is regarding advice that he can take, that he be 'one who arouses (a counselor) for help' in all of his affairs and to take good counsel from him and to be his confidant. Since he is his ally, he will not reveal [his secrets] to others so as not to confound his plan - and not even to those that appear to him to be friends; for is the appearance of love evident on their faces? And about this Shlomo, peace be upon him, stated (Proverbs 15:22), "Plans are foiled for want of counsel, but they succeed through many advisers." And that which he said, <b>"acquire for yourself a friend"</b> with an expression of [acquisition] (euphemism) is [to say] that if he does not find him for free, he should acquire him with his money and expend his assets in order to get to a good friend; or that he should acquire him with words of appeasement and with a soft way of talking. And [so] he should not be exacting about his words and he should tolerate the words of his mouth; even when he says something against him, he should not return a response. As without this, he will not keep [the friendship], since the opinions [of people] are different. And sometimes he will seek something, [but] his friend who is like himself will say, "See, I do not [consider] this to be fit." And if he doesn't [listen to his friend] (he will certainly pass him up), the [friendship] will unravel. And this is what Shlomo, peace be upon him, stated (Proverbs 17:9), "He who seeks love covers errors, but he who harps on a matter alienates a leader." He meant to say, one who covers when his friend errs, seeks love - as through this, their love is preserved, as he tolerates his errors. But if he harps about the matter with his friend, he speaks against him and repeats it and says, "See what this one said; what he said about me, he 'alienates the leader' - he(certainly) alienates his leader from him, meaning to say, his friend.  
+<b>"and judge every person as meritorious":</b> This is speaking about a person about whom we do not know if he is righteous or if he is evil; or if we know that he is a moderate person, sometimes doing evil and sometimes doing good. And if he does something that can make us judge him unfavorably and [also] judge him favorably in our understanding - or even if, (towards) according to what appears, it leans more towards the side of guilt - if he can judge him favorably from one aspect of the matter, he should say, "His intentions were good." But these words are not [applicable] to the completely righteous or the completely evil. As with the righteous person, even with an action that is completely evil and leans toward guilt in every aspect, we should judge him favorably and say, "'It was a mistake that came out from the hand of the ruler,' and behold he regretted and observed [it] and [already] requested forgiveness." And it is like the sages, may their memory be blessed, said (Berakhot 19a), "If you see a Torah scholar who sinned at night, do not ruminate about him during the day, lest he has repented. 'Lest' comes into your mind? But rather, I will say he certainly repented." The explanation of  "'Lest' comes into your mind?" is that since he is a Torah scholar and up until now, no corrupt thing has come to his hand; he certainly repented right away. You behold [from here that] one should never judge the perfectly righteous person unfavorably. And about him there is no reason to say,  "judge every person as meritorious." And he also did not speak about the completely evil person. Even if his actions are completely good and it is not evident to be concerned about him regarding an angle of iniquity, a person should judge him unfavorably and say, "He did it on the surface 'and his inside is not like his outside.'" And it is like it is stated (Proverbs 26:25), "Though he be fair-spoken do not trust him, for seven abominations are in his heart." And so [too] wrote Rambam, may his memory be blessed. And about this Shlomo stated in his wisdom (Proverbs 21:12), "The righteous one observes the house of the wicked man; he subverts the wicked to the bad." He meant to say, people think that because the righteous do not know how to do evil, [hence] they do not recognize they ways of the evil - as they do not understand those that do it. And the matter is not like this, as 'the righteous one observes the house of the wicked,' and knows and recognizes and monitors the evil of his ways more than other people who know [about it], but don't pay attention to it. "He subverts the wicked to the bad" - when the righteous person sees the action of the evildoers which appear to be in a good path, he subverts it and pushes it towards his judgment to say that he has done wrong - since he did not intend [to do] a commandment, but rather to place himself among those assumed to be good. 
+
+Mishnah 7
+
+<b>Nitai of Arbel says: "Distance [yourself] from a bad neighbor":</b> He said it to renters of houses and purchasers of slaves. As when a person first asks about the house and the tightness of the place, he should ask about the neighbors - if they are evil, he should distance himself from them, and he should come close to the good ones.
+<b>"do not befriend an evildoer":</b> As it [brings] a great punishment, which has nothing like it. Since if he transgress a great sin, he did one sin; but this one has a portion in all of the sins that the evildoer does. And it comes out that he does many great and huge sins. And [even] if his hands are tied and he does not benefit from them, woe to the evildoer and woe to his neighbor - as 'he sins and his neighbor is flogged.' As so is it explained in The Fathers According to Rabbi Nathan 30:3, "Anyone who clings to evildoers - even though he does not do like their deeds - takes recompense like them; and one who clings to the righteous - even though he does not do like their deeds - takes recompense like them." And about this it is stated (II Chronicles 20:37), "“As you have made a partnership, etc., the Lord will break up your work.” 
+<b>"and do not despair":</b> He made these two things adjacent and said, "do not befriend an evildoer," because you need not despair from punishment. And do not say in your heart, "He is still standing in tranquility and times [are good] for him - I will befriend him and when his good fortune changes, I will distance myself from him." And you cannot [do this], as you will not know what [each new] day will bring, and his time will come in an instant, and you will be taken with him; when he begins to fall, he and all of his friends will fall. And also do not say, "I will show him love outwardly, but I will not love him in my heart." As it is also evil for you to flatter him, since it is a sin to flatter evildoers in this world. And about this matter Shlomo stated (Proverbs 24:21-22), "Fear the Lord, my son, and the king, and do not mix with changers. For their time comes suddenly; the doom of both, who can foreknow?" The explanation is that he made adjacent the fear of the Lord (my son, and the king) to the fear of a flesh and blood king as a metaphor relating the fear of the body [from] that which is perceived by the eye with the fear of the soul [from] that which is invisible. And he said when you see that the king hates all those who love his enemies and that he metes out bad to him, asks who is it that filled his heart to love the enemy of the king, and does to him [the same thing] that he does to his enemy; [know that] so [too] the Holy One, blessed be He, does to all those who mix with the changers - that is to say, those that change the Torah and the commandments. As [the word] 'change' here is transitive, as in (Job 29:22), "After my word, [things] were not changed." And when the changers are struck, their friends will also be collected with them - 'Should one give aid to the wicked and befriend those who hate the Lord? For this, it shall be upon you.' "As his time comes suddenly" and you will not be able to escape for your life. "And the doom of both, who can foreknow," meaning to say, the doom of the king's hater and the doom of the hater of the Holy One, blessed be He. Who knows when it will come to them, and [so] no man can be careful to befriend them and to save his [own] life.
+
+Mishnah 8
+
+<b>Yehuda ben Tabai and Shimon ben Shetach received from them:</b> From Yehoshua ben Perachiah and Nitai of Arbel.
+<b>Yehuda ben Tabai says, "Do not make yourself like the judges' advisers (<i>orkhei</i>)":</b> He means to say a head, as it is stated in Bereshit Rabbah 23:10, "'And Efron was sitting among the children of Chet' (Genesis 23:10) - on that very day, they appointed him <i>arkhi</i>," meaning to say the head of the judges. And also in the section of "Yaakov sent messengers" (Parshat Vayishlach, Bereshit Rabbah 75:3), "<i>arkhi</i>" is the head of the thieves. And also in Arukh, you will find that <i>arkhi</i> is explained like this there. And the explanation of this is, do not make yourself like the judge's advisers, that [people] should ask you and you tell them the laws; and after they hear it from you, they go to other judges for judgment and they say to them, "The head of the judges has already told us that this is the law." Do not make yourself like them. And from Rambam there is another explanation: <b>"Do not make yourself like the judges' advisers"</b> - He did (not) speak here about someone who teaches false claims to his friend and how to present them, since such a person is completely evil. And it is not necessary to say that a person not do this on account that they will suspect him and speak badly about him, as this is a great sin [and nothing more need be said about it]. Rather, [it is one] that organizes the claims [of someone] and arranges the laws and reveals the verdict [of a case] to an individual - as it is not fitting to do this since they will suspect him and speak badly about him. This [is] like that story of Rabbi Yochanan in Tractate Ketuvot 52b, wherein at the beginning he reasoned, "do not ignore your flesh" (Isaiah 58:7), and at the end he reasoned, it is different with an important man.
+<b>"and when the litigants are before you, they should be like evildoers in your eyes":</b> That your heart should not lean towards one of them, and that you not think that he is (righteous) in his case. As if so, you will never judge a case truthfully, since your heart is unfettered towards this one, and you will not be able to see his  guilt. Rather they should be in your eyes as if they were both evil and making false claims. And let not your heart lean to one of them, so that the matter come under the correct light.
+<b>"and when they are excused from before you, they should be meritorious in your eyes - when they have accepted the judgment":</b> This is a measure of piety, since you know that one of them made a false claim. [Still,] he should not be in your eyes (ever) assumed to be a liar and a difficult litigant. And it is not fitting to suspect him, since he accepted the verdict upon himself and left the court guilty. And one should think that he repented and he doesn't have in mind to do this [again] all the days of his life.
+
+Mishnah 9
+
+<b>Shimon ben Shatach says, "Examine the witnesses thoroughly":</b> To examine and cross-examine them many times. And through this you will reveal the secret, since 'with many words sin will not be averted' and he will learn from their words if they are testifying falsely.
+<b>"but be careful with your words, lest from them they learn to lie":</b> As when you examine them about a matter, you can speak your words [in such a way] that they will understand in what way they will be found guilty in their trial and learn from your words what lies they need to make to win [the case].
+
+Mishnah 10
+
+<b>Shemayah and Avtalyon received from them. Shemayah says, "Love work":</b> So that a man not be idle from work, since idleness brings a person to ennui (Ketuvot 59b); and that is a trait of illness, as it is stated about it (Proverbs 21:25), "The craving of a lazy man kills him, for his hands refuse to do." It means to say, when he accustoms his limbs to be idle from work, his hands refuse, since habit rules over them. And it also states about it (Proverbs 20:4), "From the winter the lazy man does not plow; at harvest time he seeks, and there is nothing." As he thinks when he is idle from work that it is rest for him, but it is the opposite; as [it is] with exertion [that] he will have rest. As with the winter he will rest and stay in his house and not plow and seek to reap and gather the grain [when] there is none and die of hunger. But the one who plows in the winter - 'he who tills his land will be sated with bread,' as a man cannot reach rest without exertion first. 'But he who pursues vanities' and pursues the ones that sit in the corners idle from work 'will be sated with poverty.'
+<b>"hate lordship":</b> He made this adjacent to the activity of work, as they are one topic - that he hate lordship and the advantage of the idle ones, as their end is to come to the trait of poverty. But [rather] he should be involved in his work the whole day, as it said (Pesachim 113a), "Flay a carcass in the marketplace and eat [from] your wage, and do not say, 'I am a priest, I am an important man.'" And about this Shlomo, peace be upon him, stated (Proverbs 12:9), "Better to be a lowly one and a servant to himself than to be honored and have no food." And the explanation of "lowly one" is not like its literal understanding, but rather it is the opposite of honored lordship.
+<b>"and do not become familiar with the government":</b> As service for the government is very difficult. And regardless, once he accepts the yoke of the king, his end is to break the yoke of the kingdom of Heaven and to refrain from this commandment. Since he will be afraid of the government and his work will be extensive, he will make the service of God a farce in the face of this work. And also at the end, they will strip him of his assets without gain, as they only bring someone close for their own purpose. And regardless, once he accepts the yoke of a king of flesh and blood at one time, he can not [longer] do that which the Master requires.
+
+Mishnah 11
+
+<b>Avtalyon says, "Sages, be careful with your words, lest you become obligated in an obligation of exile</b> Rambam, may his memory be blessed, wrote in a correct way in his commentary on Avot: "Be careful with your words," to explain your words so that you not leave room for [heresy], <b>"lest you become obligated in an obligation of exile and are exiled to the place of evil waters"</b> - the place of heretics that reveal the faces of Torah that are not appropriate, and extract from your words, things that are not so. 
+<b>"and the students who follow after you will drink"</b> As they will hear your words and not understand and rely upon the words of the heretics who explain your words according to their opinions, and they will reason that this was your opinion, <b>"and thus the name of Heaven is profaned."</b>
+
+Mishnah 12
+
+<b>Hillel and Shammai received from them:</b> From Shemayah and Avtalyon. 
+<b>Hillel says, "Be of the disciples of Aharon, loving peace and pursuing peace, loving the creatures and bringing them closer to Torah."</b> He means to say that he loves truth and peace in his heart and pursues it with the actions of his hands. As there are people that love it in their hearts that don't trouble themselves to bring peace to the world and don't walk in the paths of peace. But those that do actions and bring peace between a man and his friend and love to do this work - as it is stated (Psalms 34:15), "seek peace and pursue it" - those are from the students of Aharon, who would act like this.
+<b>"loving the creatures and bringing them closer to Torah":</b> When Aharon would sense that a person had sinned in private, he would go to him and befriend him and make him into his friend. And the sinner would put in his heart that if Aharon would know the hidden matters in my heart, would he ever want my friendship? Rather, it is that I am assumed by him to be a proper man and one who does the commandments. However if he knew my bad thought, he would distance himself from me - from befriending an evildoer like me today. And [so] he would regret his evil and contemplate repentance. And this is very effective and beneficial for him in undoing his evil thought, as is is stated (Malachi 2:6), "He walked with Me in peace and righteousness, and brought many back from iniquity."
+
+Mishnah 13
+
+<b>He would say, "Spread a name, lose his name:"</b> He means to say, a man that is proud and his name goes out in the world due to his pride and his greatness and he makes for himself a name 'like the names of the world's greats' in opposition to the great Name that is permanent in pride; this way, will he lose his name in a great loss and he will not be remembered and he will not be counted. 
+<b>And one who does not increase [knowledge] ceases (<i>yasef</i>)"</b> One who is wise but does not want to add wisdom to his wisdom and says in his heart, "I have already learned all of the Torah entirely and I have seen its ways and its paths. What is there for me in this pain to trouble myself in my fleeting days and what [more] is there  for me to understand that I have not understood?" May it be His will that this man should die and be gathered (<i>yeasef</i>) to his people. And why should he live [any] more, since he has already gotten up from studying?
+<b>"And one who does not study is liable to die":</b> One who has not studied at all is compared to a beast. As why was he created in the world? To understand and give ruling of the Torah, whose 'ways are ways of pleasantness. And it is not fitting that the one that never learned Torah and continues to maintain his evil [this way] live even one day and even one hour.  
+<b>"And one who makes use of the crown [of learning] passes away":</b> Behold the one who gets honor from the crown of Torah and benefits from its honor and makes it like a means to accomplish his needs, perishes, as it is learned later (Avot 4:5), "Do not make it [the Torah] into a crown with which to aggrandize yourself, and not into a spade with which to dig into them. And thus Hillel used to say: And one who makes use of the crown [of learning] passes away." 
+
+Mishnah 14
+
+<b>He [Hillel] used to say: If I am not for me, who will be for me?</b> If I don't rebuke myself to be assiduous about the commandments, who is there to rebuke me and make me assiduous? Since the prompting of others is [only] good on a temporary basis. But when the person motivates himself each and every day, he increases to think of thoughts in order to do the work of God. And there is no forgetting before him, when his heart desires [it], and it is a straight path in front of a person. 
+<b>And when I am for myself alone, what am I?</b> I still cannot reach one thousandth of what I am obligated to do. And they made a parable [about this]: To what is the thing similar? To a king that gave his field to his servants and agreed with them [that his portion would be] thirty <i>kor</i>. They toiled and they brought him five <i>kor</i>. The king said to them, "But didn't I agree with you that it be thirty <i>kor</i>?" They said to him, "Our master, the king, the field that you gave us was of low quality. We toiled greatly on it and we were not able to get out from it more than five <i>kor</i>." So did they say in front of the Holy One, blessed be He, "It is the evil impulse that you have given us from our youth, as it is stated (Genesis 8:21), 'the impulse of man’s heart is evil from his youth.' And even when a man toils greatly to do what is straight in the eyes of God, a man only accomplishes a small part of what he is obligated to do." And this is what is stated (Psalms 103:14), "For He knows our impulse; He is mindful that we are dust." Since were it not that He made the evil impulse [powerful] in man - even without his working hard and pursuing the commandments - he would do many of them. [It would be] like in a high quality field - even if they did not toil in the work of his land - something would come out of it. But now that he knows that even if he toils greatly, he will only attain a small amount because of the evil impulse that corrupts his body; [then] all the more so if he does not toil, his soul will remain empty of the commandments, like a poor quality field if one does not toil in it. And if he does not fertilize it and plow it, nothing will come out of it. And about this is it stated (Proverbs 24:30-31), "I passed by the field of a lazy man, by the vineyard of a man lacking sense. It was all overgrown with thorns; its surface was covered with chickweed, and its stone fence lay in ruins." And for this reason he made the motivation of others adjacent to the motivation of himself and said, " If I am not for me, who will be for me," but if I don't toil and motivate myself to pursue the commandments, I will stay devoid of them - since, even "when I am for myself" and toil in them, I only reach a small portion of the many portions and what do I reach (<i>mah ani</i> can mean both "what am I" and what do I) if I don't toil at all?
+<b>And if not now, then when?</b> Such that he not say, I will occupy myself with my work today and tomorrow I will turn to and occupy myself with self-improvement. Since maybe he will not turn to [it]. And even if he does turn to [it], that day went, left and he removed it from the work of God. And he will not be able to make it up all the days of his life, since he is obligated to improve himself and to be occupied by the commandment all of the days that he is living upon the [earth], and he does not have the right to avoid this work - not even for a moment. And there is also included in this expression, "If not now," in the days of my youth, "then when?" If I leave it until my old age and hoariness, I will not be able to do it. And about this matter, David, peace be upon him, stated (Psalms 144:12), "For our sons are like saplings, well-tended in their youth." He meant to say that when the sapling is small, a person can grow it to be a straight tree and not be crooked. However after it grows crooked, it is very difficult to fix. And so [too] when a person is still young, it is easy for him to be on a good path and to turn from evil, but when he grows old with his evil, it is difficult in his eyes to leave it, as it is written (Proverbs 22:6), "Teach a lad according to his way; also when he will grow old, he not swerve from it." And it is [also] written (Deuteronomy 20:19), "since a man is a tree of the field." And also because repentance in old age is not full repentance. Since at that time, the impulse is not strong and desire is benign and the soul does not enjoy - and he does not desire - sinful pleasures. And this is the reason for his repentance. And about this matter is it stated (Ecclesiastes 12:1), "And remember your Creator in the days of your youth, before those days of bad come and those years arrive of which you will say, 'I have no desire in them.'"
+
+Mishnah 15
+
+<b>Shammai says, "Make your Torah fixed":</b> As they said in The Fathers According to Rabbi Nathan 28:10, "Anyone who makes his Torah [study] primary and his work secondary is made primary in the world to come. And anyone that makes his Torah [study] secondary and his work primary will be made secondary in the world to come. This means to say, even though he did not do a sin, but he did not make Torah primary - even if he was (fit) to be in the Garden of Eden, he will be secondary there. 
+<b>"say little and do much":</b> When you promise your friend to do something for him, tell him a little and do much for him, and that is in the way of ethics and piety. And we have learned [it] from our father Avraham, peace be upon him, as it is written (Genesis 18:5), "And let me fetch a morsel of bread"; and afterwards (Genesis 18:8), "And he took curds and milk and the calf, etc." Another explanation: "say little and do much" - and that is a lofty virtue. And our rabbis, may their memory be blessed, learned it from the blessed Holy One, blessed be He, who only promised with two letters, as it is stated (Genesis 15:14), "I will judge (<i>dan</i>, a word which is written with only two letters); and delivered them with twenty seven words, as it is stated (Deuteronomy 30:14), "Or has any god ventured to go and take for himself one nation from the midst of another, etc." And about this Rabbi Saadia Gaon, my his memory be blessed, said, "If in promising our fathers with two letters, he did for them many miracles and wonders; [with] the salvation in the future to come about which have been written many pages and many manuscripts and many books of promises and many consolations in Jeremiah in the Prophets, how much the more so will it be that His actions will be more wondrous than that which He promised - 'our soul knows this well.' And a person should know and consider the matter and to put into his heart that there will be a great reward for him because of the promises" (HaEmunot veHaDeot 8:1). 
+<b>"and receive every person with a pleasant countenance":</b> That he show them a happy face, so that 'the spirit of creations find pleasure from him.' Another explanation: "and receive" - that he should distance himself from the trait of anger which is a very bad trait and conduct himself with the trait of good will, in such a way that people will be satisfied with him. [This is] proper and well-accepted. About this our sages, may their memory be blessed, said in the way of ethical teachings, "Do you want to be liked? Like that which you don't like." As a person cannot accomplish that the people of the world will like him if he does not forego his traits. And if he does not forego his wants for the sake of their wants, he must negate his will for the sake of the will of others. And with this, he will have many friends and guard himself from the injuries of people. As they will hate and seek to hurt one who shows them an angry face. 
+
+Mishnah 16
+
+<b>Rabban Gamliel says, "Make for yourself a mentor, remove yourself from doubt":</b> He means to say that he should take his colleague as his mentor - even though he is not more wise than he, and even if he has not even reached [the first one's] wisdom - in order that he remove himself from doubt. And in Talmud Yerushalmi Moed Katan 1:10, it states, "Go and bring me an elder from the marketplace and I will rely upon him and permit [it] to you." As there are times when a sage will be in doubt about a ruling and he will not know what to say: If he permits, maybe it is forbidden and a mishap will occur through him; and if he forbids what is permitted, it will come out that he will cause a loss of money to Israel, whereas the Torah is concerned about it. Therefore, he should make his colleague a mentor and ask him about his questions. And he will make the ruling upon his mouth, even if the matter is simple to him and even if it is a permissive ruling, even when he is not as great as he in wisdom. And thus did the Geonim say, "In anything where it is a doubt to one and clear to the other, the law is like the one to whom it is clear, even [if it is] a student before his mentor."
+<b>"and do not frequently tithe by estimation":</b> That he not tithe his fruits by estimation. If he wants to tithe what he has measured out generously [to be] more than the tenth, it comes out that [that which is beyond the tenth] is [still] <i>tevel</i> (a forbidden mixture that requires separation to render it permissible) that is not tithed until he puts his eyes to it to tithe it, and it comes out that there is a corruption of this tithe. And this matter is a metaphor for the matter of reasoning, in which a person should not do it by estimation, but rather in the way of principles and to come to full knowledge. And this is not the case with all reasonings. As there is one that is nuanced and the sage - even though his reasoning leans to the side that he understands - recognizes that another sage can [see] it in a different way. It is just that [his way] looks more [correct] in his eyes. And there is [another] reasoning that a sage innovates and recognizes and knows that it is logically correct and necessary,  has no other angles and that no other sage would disagree. And the one who understands will understand [this]. And for this [reason] was this matter made adjacent to [the teaching], "Make for yourself a mentor, remove yourself from doubt" - as [the two teachings] are [based on] almost the same rationale.
+
+Mishnah 17
+
+<b>Shimon, his son, says, "All my days I grew up among the Sages":</b> And I have observed and considered all of the important traits.
+<b>"and I did not find anything better for the body than silence":</b> Rambam, may his memory be blessed, already explained about the matter of silence that if it was about speech that brings damage to a person in every way or that brings gain from one side but damage from the other, Rabban Shimon ben Gamliel would not have needed to warn us about it - as every person who guards himself from anguish would be careful about it. But rather, even with speech that brings no damage to a person at all and is all gain, like one who speaks about his business affairs and the needs of his body and the needs of his livelihood - one must minimize speech and not be long-winded in it, but rather [just speak] according to his need. And it is not necessary to say about a vain matter that does not [change a thing] that one should not mention it at all. And so [too] did they say in Talmud Yerushalmi Berakhot 1:2, "Rabban Shimon ben Gamliel said, 'If I had been at Mount Sinai, I would have needed two mouths.' Afterwards he said, 'Now that we only have one, I am not able to save our souls from evil speech, all the more so if we had two.'" He means to say [he wanted two mouths] so that he should not speak from his [one] mouth words of Torah and words that are completely vain things of the world; in the same [way] that our holy sages would make themselves like vessels of [the sacrificial] service, which are not to be used for profane matters. And this is that which we say in the Talmud of the Westerners (Talmud Yerushalmi Berakhot 9:5), "All  chatter (<i>patatia</i>) is bad except for Torah chatter which is good." And some have the version, "All <i>karavia</i> is bad except for Torah <i>karavia</i> which is good." And the meaning of <i>karavia</i> is plowing. [This is] to say that all of the words and thoughts with which a person makes efforts in this world, 'it is all vain and bad spirit, besides thoughts about Torah and 'the acts of God, as [they are] awesome.'
+<b>"And the exposition [of Torah] is not what is essential, but the action":</b> [This is] saying that one should not expostulate on a commandment to others while he does not do it [himself]. Rather, he should do them first and [then] teach them to others - as the rabbis, may their memory be blessed, said (Tosefta Yevamot 8:5), "Pleasant are words that come out of the mouth of one who practices them."
+ <b>"And whoever increases words brings sin."</b> This matter is speaking about words of Torah, as a person should not increase [words] of law, but rather wait and think out what he will say, [such that] his words be measured and they not be hasty. As 'when there are many words, transgression will not be avoided,' as he will think the matter is like this and he will bring sin with his [mistaken] ruling. And hence they said, "And the exposition [of Torah] is not what is essential, but the action," to make known that [that statement] is speaking abut words of Torah. And this [statement] as well should not be explained to be about vanities of the world - as if [had been] so, they should have made it adjacent (to) "and I did not find anything better for the body than silence," as that is about mundane words. And then immediately it [should] say, "And whoever increases words brings sin." But rather they said it about words of Torah, as we have explained. 
+
+Mishnah 18
+
+<b>Rabban Shimon ben Gamliel says, "On three things the world subsists: on judgment":</b> That he should judge a truthful judgment. 
+<b>"on truth":</b> As a person should walk in the paths of repentance - as He is true and His Torah is true - and walk in the ways of the Holy One, blessed be He, of truth. And he should also go in that path, as it is stated (Deuteronomy 28:9), "and you shall go in His ways." And the sages, may their memory be blessed, said (Yevamot 63a) that even in the recounting of mundane words should a person not lie, like that story of Rav's son, etc.: [Rav] said to him, "Your mother has improved." He said [back] to him, "It is I that reversed [your words to bring about the change]." He said, "This is as people say, 'The one that comes from you will teach you reason.' But you should not do this because of that which is stated (Jeremiah 9:4), 'they taught their mouths to speak words of falsehood.'" For a person who accustoms his tongue to speak falsehood about a matter that has neither a loss nor gain will - when he comes to speak matters of principle - also not be able to speak the truth; as it is his mouth that will speak and habit rules over it.
+<b>and on peace":</b> Peace includes all good things in the world, and there is no end to its benefits. And [may there be] peace upon Israel. 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>Rabbi [Yehuda haNasi] said: Which is the straight path that a person should choose for himself? Whichever [path] that is [itself] praiseworthy for the person adopting [it], And praiseworthy to him from [other] people:</b> When the commandments are done, the Holy One, blessed be He, is made praiseworthy through them and that is true praiseworthiness for people. And therefore, one should choose this path for himself.
+<b>And praiseworthy to him from [other] people:</b> That he do the commandments in their [appropriate] time, as it is stated (Proverbs 15:23), "and how good is a thing in its time." As he can do [them] in a time that is not right in the eyes of the creatures and it will not attain praiseworthiness from them. And that is not doing the complete commandment; as the matter that the sages, may their memory be blessed, said (Shabbat 63a), "Anyone who does a commandment according to its statement nullifies even a decreed judgment of seventy years, as it is stated (Ecclesiastes 8:4), 'Inasmuch as a king’s command is authoritative, and none can say to him, “What are you doing?,” and it is written after it, 'One who obeys the commandment will not know evil.'" He should also beautify the commandments - a beautiful lulav (palm frond), a beautiful talit (prayer shawl), a beautiful scroll of the Torah, tefillin and the like, in a manner that people will praise it and complement him about them. And Rambam, may his memory be blessed, explained this mishnah [to be] about character traits, to [follow] the middle path which is the choice path and is praiseworthy for the one that adopts it. As it establishes 'a pure heart' in a person and 'renews a proper spirit in his soul.' And "it is praiseworthy to him from [other] people," in that the creations learn to act well and properly from him. [For example] with the trait of generosity, 'A miser will not be called noble,' and also a spendthrift will see evil. And [so] who is the generous one? One who - even though he loves money and saves it very well - consults generously and orders his spending so that he will have enough 'to do the good and the straight' in the place that is fitting to give to. So [too] there is no trait under the [sun] that [is proper] except besides the middle path. And [these traits] are praiseworthy for the person adopting it, and praiseworthy to him from [other] people (but [not] if he does [too] little or [too] much).
+<b>And be as careful with a light commandment as with a weighty one, for you do not know the reward given [for the fulfillment] of [the respective] commandments:</b> Even though the punishments for sins are explained to us - as some of them are with excision (<i> karet</i>) and some with death at the hands of Heaven, excision being that he and his seed are cut off whereas death at the hands of Heaven is only that he is cut off, and there are some sins that get the four death penalties meted out by the court, and there are negative commandments that bring forty lashes, and the one who transgresses the rabbinic laws gets rabbinic lashes for rebellion - but the reward of the [positive] commandments is not explained to us, not for the light ones and not for the weighty ones. And the sages, may their memory be blessed, demonstrated [this with] a parable (Pesikta Rabbati 23), "To what is this similar? To a king who gave an orchard for his servants in which to plant trees. And if he made known to them the giving of reward [of the different trees], they would have all toiled on those trees that have a large reward, and it would come out that the orchard would be missing the other [trees]. So [too], were the Holy One, blessed be He, to make known the giving of reward for the [different] commandments, [people] would do the weighty ones that have a large reward and leave over the light ones that have a smaller reward, and a person would be incomplete in the commandments." And for this reason, one should not be lenient about the commandments, and his soul should hold them [all] dear to do, since he does not know which are the light ones and which are the weighty ones. But our rabbi (R. Yehuda HaNassi, the author of this mishnah) excelled in his words and gave a stronger reason than this and said that "you do not know the reward given [for the fulfillment] of [the respective] commandments" [as to] how much it is - as even the reward of a light commandment is highly elevated. And you should be careful not to lose such a great gain, like the matter that they said (Chullin 142a), "'If you chance upon the nest of a bird in front of you, etc.' (Deuteronomy 22:6) - and if for a commandment as light as a small coin the Torah says, 'in order that it will be good for you' in the world that is completely good 'and that you will have length of days' in the world that is completely long, all the more is it so for the weighty commandments of the Torah."
+<b>Also, weigh the loss [that may be sustained through the fulfillment] of a commandment against the reward [that may be obtained] for [fulfilling] it:</b> As if your heart will whisper something to say, "How will I do this and lose my money with this and that"; you can also say to it, "Because there will be a great reward for it, two thousand times the loss." And with this, it will not prevent you from glory.
+<b>And [weigh] the gain [that may be obtained through the committing] of a transgression against the loss [that may be sustained] by [committing] it:</b> 'Lest there be in your heart the base thought to say,' "There is great reward in doing this sin and I will gain very much with it and I will have great pleasure; and how can I not do it?" - guard yourself and consider that which you will lose from it in the end of days, as it is many times over that which you will gain now. And the future pain is much longer and bigger than the temporary pleasure. And when you put this into your heart, your hand will cease from doing [it]; as a person does not want a gain that has a greater loss [attached to] it. 
+<b>Keep your eye on three things, and you will not come to sin: Know what is above you: An Eye that sees, and an Ear that hears, and all your deeds are written in a book:</b> He means to say that the Holy One, blessed be He, sees and knows all the actions of people and remembers everything as if it is written in front of Him, and He will repay evil for [ a person's] evil deeds. And it is a wonder why he counted them as three things, as the three of them are [really] one thing. As this is [all] just saying that God knows everything and will pay back in the future according to the deed. And [so] what is this calculation, as they are all one matter? Hence, it appears that the explanation is that this matter is a metaphor: that in the same way that when he is standing in front of kings and in front of ministers and sages and men of repute, he would be embarrassed to do things that are not done and from saying things that are not good; so [too] should he think at all times as if he is in front of the Holy One, blessed be He, in the same way as a man stands in front of his companion. And with this, he will guard his way - also his mouth and his tongue - from sinning, and 'from anguish to his soul.'  And that is why he said, "Know what is above you: An Eye that sees, and an Ear that hears," and counted them as two things - an Eye that sees corresponding to the deed and an Ear that hears corresponding to the speech. And God forbid - it is not a real eye nor a [real] ear. But rather, he means to say that there is no deed that is hidden from in front of Him nor one that is unknown to Him. And the third thing is "and all your deeds are written in a book" - meaning to say that there is no forgetting in front of His throne of glory. And behold, all things are ordered in front of Him, as if they were written in a book, to pay their doers according to their actions and according to the deeds of their hands in the end of days. And if a person puts into his heart the payback that will be given to him, he will prevent himself from doing [sins]. And about this, he said, "Keep your eye on these three things and you will not come to sin."
+
+Mishnah 2
+
+<b>Rabban Gamliel the son of Rabbi Yehudah HaNasi said: Excellent is the study of the Torah together with a worldly occupation (<i>derekh erets</i>, literally, the way of the world), etc.:</b> He means to say <i>derekh erets</i> [as in] work. As sometimes, the expression, "<i>derekh erets</i>" is like its simple meaning and sometimes it is said for work - it is all dependent on the [context].
+<b>for the exertion [expended] in both of them causes sin (<i>aavon</i>) to be forgotten:</b> [This is] meaning to say that it removes the evil impulse, as it is stated (Psalms 51:7), "Indeed I was born with iniquity (<i>aavon</i>); with sin my mother conceived me." As by that which he exerts himself with Torah [study] and work, the evil impulse does not rule over him - since the whole time that he is not rich and fat, it is not pleasant for him to do sins. Hence one should be involved in Torah - which saps the strength of a man - and also in his work for the sake of his livelihood. And he should never be idle, lest he indulge 'and his heart becomes haughty, to forget the Lord,' as the matter that is stated (Deuteronomy 32:15), "And Yeshurun will grow fat and kick."
+<b>And all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end:</b> Like the matter that they said in our treatise (Avot 3 17), "If there is no flour, there is no Torah." The matter is like its simple understanding - when he neglects work, it brings him to poverty and it drags along several sins and its evil is great. As on account of it, he will 'love gifts and not live,' and flatter people even if they are evildoers, in order that they give to him. Also when the money from the gifts runs out, he will become a thief or a kidnapper (or gambler) and will bring 'home loot taken from the poor' so that he not die of hunger. And when a person reaches these traits, his spirit knows no restraint and he will not rest and not be still until he transgresses all of the commandments that are stated in the Torah, since 'one sin brings along [another] sin.' And about this, the sages said in Tractate Chullin 44b (see also Berakhot 8a), "Anyone who benefits from his toil, the verse states about him (Psalms 128:2), 'If you eat the toil of your hands you shall be happy and it will be good for you' - happy in this world, and good for you in the world (to come)." Therefore it is necessary for a sage to know a craft, as it is stated (Ecclesiastes 7:11), "Good is wisdom with an inheritance."
+<b>And all who work for the community, let them work for the [sake of the] name of Heaven:</b> Not to be honored and not to derive benefit from them and not to lord over them, but rather to lead them in the straight path, and everything should be for the name of Heaven.
+<b>for the merit of their ancestors sustains them, And their righteousness (<i>tsidkatam</i>) will endure forever:</b> As even though you are involved with them, their needs are accomplished by them; it is not you that caused them, but rather [it is] the merit of the ancestors of the community that "sustains them, And their righteousness will endure forever" - for a thousand generations.
+<b>And as for you [who work for the community], [God says:] I credit you with a great reward, as if you [yourselves] had done it [on your own]:</b> Even though the merit of their ancestors sustained them and their needs were accomplished by the merit of their ancestors, and not by you - you the ones working - I credit you as if all their needs were accomplished by you and in your merit. So did the early scholars (<i>rishonim</i>) explain. But there is another explanation that can be given: "And all who work for the community, let them work for the [sake of the] name of Heaven" - and do not say, "Why is this distress to me, to work for the needs of community?" And [he will think that] even if he does charity, the giving of the reward will only be to [the community] - as it is their money. Since you should not think this thing - as you will benefit yourself for your sake doubly, since "that the merit of their ancestors sustains them," and you will be more successful in their deeds than you would be able to be successful in your [own] deeds. And I will credit you with the reward, as if you had done everything from your [money] and as if you gave that which was given through you from your [own] pocket. And behold, you are gaining with your toil from their deeds more than you would if you were toiling for yourself, since their deeds are more numerous than your deeds. And 'all that you do, the Lord will make successful in your hand,' since "the merit of their ancestors sustains them." Hence one who works for the community will benefit himself very much - but only if he directs his heart to Heaven.
+
+Mishnah 3
+
+<b>Be careful about the government:</b> Which is to say to distance oneself from the government, as in the end they bring a person down from his assets.
+<b>as they approach a man only when they need him:</b> (The matter of the king) [It appears that it needs to say, "And it is not a matter of governance,] but [rather] it is to investigate people; and there is no [end] (to his thoughts) [to their thoughts] - and who can get to (his) [their] ultimate [plans].
+<b>They seem like good friends in good times, but they don't stay for him in time of his trouble:</b> [They are friendly] when they have a shortage of money, but when desperate they don't have mercy upon the poor person until they bring him down from his assets, and they forget the earlier [relations] since it is all past [and] gone. And such is the simple understanding of this mishnah. But if the matter is so, it speaks about the defect of kings. But forbid it, forbid it - that such should be the matter and that it should arise. As through them the whole world is sustained and they create law and justice in the world. And there is no man that can be as truthful as they, as they do not need to flatter creatures since they are not afraid; and [so] there is nothing that prevents them from walking the straight path. And hence it appears [that it can] be said that the kings - be it their friendship or be it their enmity - are not in their [own] hands. And [so] when the king needs a person and brings him close and shows him friendship at the time that he benefits from him, it is from God that the matter went out, and not from the king. And God arranged that this person be of benefit to the king. And when a man sins to God and he is guilty and He wants to press him, who can stand for him? And even if the king  wants to do him honor, it is only in his hand to surely take the vengeance of God and to 'afflict the one that the Lord would love to chastise.' And this is what it states (Proverbs 21:1), "Like channeled water is the heart of the king in the Lord’s hand." He wants to say, just like a person can direct a channel to any side that he wants, so [too] is the heart of the king in the hand of the Lord to direct it to do good 'to the person whose honor He desires' and 'to pay back His enemies in his face to destroy him.' And he stated, "the heart of the king" and he was not speaking about other people; but so is it that all hearts are 'in the hand of the Lord.' As even though, [a person] thinks thoughts and it appears to the eyes that he has the ability in his hand to act; in truth he does not have the power in his hand to do bad or to do good, but rather [to do] the word of the living God.
+
+Mishnah 4
+
+<b>He was accustomed to say: Make His [God's] will like your will:</b> [Just] as when a person does his own will with  want and desire, so should he do the will of the Holy One, blessed be He. And [he] should not separate between the will of the blessed Holy One, blessed be He, and his [own] will, but rather make both of them [into] one thing. He means to say that he should not will anything that is not the will in front of God. And they said in the Fathers According to Rabbi Nathan (Midrash Mishlei 9), "And so did David say (I Chronicles 29:14), 'but all is from You, and it is from Your Hand that we have given to You.'" And he gave a good counsel to people to overcome their nature [and] do the desire and will of God, may He be blessed - also from their money and from the acquisitions: because God gave everything and [what they have] is [only] a deposit in their hands. And when [one] brings this up into his heart, at the very least he will do the will of the owners - which is God - with the deposit. And with this, he will not worry when he gives charity and he will do the will of the Holy One, blessed be He, willingly and with a good heart. 
+<b>so that He will make your will like His will:</b> God, may He blessed, 'satiates the will of every living thing,' and 'gives bread to all flesh' and to every creature according to its lack - and this is His want and His will. And if you merit to [find favor] in front of Him, He will do your will also with the needs of your small world, and give you your sustenance - which is [actually] His will for all that come to the world.
+<b>Nullify your will to His will:</b> of the Holy One, blessed be He.
+<b>so that He will nullify the will of others to your will:</b>
+
+<b>Hillel says: Do not separate yourself from the community:</b> At the time when the community is involved with Torah [study] and with the commandments, it is the crown of all the worlds and the glory of all of His domain. As 'with many people' that are gathered to fulfill His commandment, it 'is the King's glory'; and [so] it is not fitting to separate from them, as it is stated (Deuteronomy 33:5), "And there is a King in Yeshurun with the gathering." And this is with a community that goes in the good path and gathers to do a commandment. But it is not fitting to attach oneself to a community that leans to the bad path and the deeds of which are corrupted. And one who separates from them, behold, he is praiseworthy. And about this Yirmiyahu the prophet, peace be upon him, stated (Jeremiah 9:1), "Oh, to be in the desert, at an encampment for wayfarers! Oh, to leave my people, to go away from them— for they are all adulterers, a band of rogues."
+<b>Do not believe in yourself until the day of your death:</b> This is learned out to be both about piety and about faith - that even though you have been fitted with a faithful and proper spirit, you should not be righteous in your (own) eyes. And you should not say, "How many days have I not done any iniquity - I have defeated my impulse and I am able [to overcome] it - it is beaten, already 'broken, and we have escaped' and it cannot divert [me] from the straight path." But it is an enemy and seeks to ambush you when it finds you sometimes involved in your work and not studying and not thinking about words of the living God - it will then dance in front of you and speak to your heart to divert you to 'roam in the earth and to walk' in a path 'that no good man has trodden or sat there.' And maybe it can [thus overcome you] and your soul will be taken in its hand. And so 'guard yourself and guard your soul much,' and do not distance its fear from you, and 'act with your wisdom' if you are a wise man to always place your eyes and your heart upon its ways, until it not be able to come close to you all the days of your life. And about this is it said, "Do not believe in yourself until the day of your death." Also concerning the matter of faith is this thing said, that you not study from the heretics - and not even true things - as their damage is dangerous, lest the sinners seduce you and you desire their words - as they pull in the heart. "And do not believe in yourself until the day of your death," to say, "I will listen to them." And if you might say, "I will accept the good and the bad I will not accept"; you should not rely upon your intellect, as Rabbi Meir [did] in his studying in front of Elisha the Other, the heretic. [This] is found in Tractate Chagigah 15b - they said about him metaphorically, "he found a pomegranate, he ate the inside, he threw out the peel. [However,] not all people are the same. As you find Yochanan the High Priest who served in the High Priesthood (seventy) [eighty] years, and in the end became a Sadducee (Berakhot 29a). As there is a very big punishment for even listening to them [speaking] words of Torah; and as we say (Avodah Zarah 16b) about that sage that was delivered to the heretics; and they said to him, "Maybe you heard heresy and it gave you pleasure, etc."
+<b>Do not judge your fellow until you come to his place:</b> This is also from the topic that a person should not believe in himself and not overly rely on his intellect. And when he sees his fellow in a high position and not act straight, he should not say, "If I would fill his place, I would not do [one] evil thing from all the evil that he is doing." As you don't know [this] and you are no different than he [as far as] being a person - and perhaps the position would sway you as well. [Only] when you reach his place and his position and forego your [weaknesses, then] do you have the right to wonder about his weaknesses.
+<b>Do not say something that cannot be heard, for in the end it will be heard:</b> As a person must guard and be careful from the possibility. Hence if you have a secret, do not tell it even to someone who is your soulmate. And don't say, "[It is] impossible that this thing be heard, as there is no stranger among us to transport these words." 'And in the end, everything is heard.' Even between you and yourself, do not make it heard to your ears, as the rabbis, may their memory blessed, metaphorically said (Berakhot 8b), "Do not talk among the walls, for the walls have ears." And about this, Shlomo - peace be upon him - said (Ecclesiastes 10:20), "for a bird of the air may carry the utterance, And a winged creature may report the word."
+<b>Do not say, "When I will be available I will study [Torah]," lest you never become available:</b> Since 'you do not know what a [new] day will [bring]' and 'they will also call you tomorrow,' since they will speak new matters and you will have to follow their paths. As there is no lack of new matters [requiring your attention] every day. And it will come out that you will leave the world without Torah [knowledge]. But rather you should 'make your Torah fixed' and your work flexible.  
+
+Mishnah 5
+
+<b>He was accustomed to say: A boor (<i>bur</i>) cannot fear sin. An ignorant person (literally, a man of the land - <i>am haarets</i>) cannot be pious:</b> The boor is empty - he does not have in him Torah or commandments or the way of the world in terms of good traits. And in the Targum (Onkelos Genesis 47:19), "do not place," is "do not <i>tabur</i>. And he did not need [to say], a boor cannot be pious, since he is not even one who fears sin - as from his emptiness, he does not [even] know to guard himself from sins. But an ignoramus is involved with the creatures through important traits and has a few straight dispositions: He knows how to protect himself and [so] he guards himself from transgressions. And he is [even] able to be righteous and to do and to fulfill what he is [told] that he is commanded. But only one who is great in Torah [knowledge] can reach the level of piety, since it is a trait that requires purity of heart and cleanness of soul. And [the ignoramus] does not have the wisdom in his hand to veer from the middle marker to the far end, to fulfill [going] beyond the [letter] of the law. And because of this he is called an <i>am haarets</i> - since he is with them in <i>derekh erets</i> (good manners), and because most of the world (land - <i>haarets</i>) is like him.
+<b>A person prone to being ashamed cannot learn:</b> The trait of shame is good in every matter except for study, as the matter is stated (Psalms 119:46), "I will speak of Your testimonies, and not be ashamed in the presence of kings." As when David, peace be upon him, was running away from Shaul and he stood in front of kings of the nations of the world, he was not ashamed of speaking words of Torah and of the commandments - even if they mocked him and ridiculed his words. As shame is not good in study. And also the student should not say, "How can someone as foolish as I ask something of a great Torah sage, who is [so] sharp in wisdom, [whereas] I have neither intelligence nor understanding." If this will be his doctrine all of the day, from where will wisdom come to him? And this is what the sages [masters] of wisdom, may their memory be blessed, said in the book, Choice Pearls, "Ask the question of fools, and guard the guardings of the generous." This means to say, just like the generous do not squander their money and do not hoard it, but give it readily and willingly to the places that are fitting - as we have explained above; so [too] with wisdom, speak about it with fit people at fit times, but not with every person and [not] at a time when he knows that his words will not be heard. It comes out that you say that it is for them to ask every question and not to be ashamed, so that he will learn the things.
+<b>An impatient person cannot teach:</b> It is not needed that a teacher be angry nor that he be short of [patience]; but rather [he should] be magnanimous and answer everything (that he has) that they ask. Even if they have difficulty in understanding his answer, he should review it for them until they come to the depth of the matter.
+<b>Not all who engage in a lot of business become wise:</b> Since he is involved in his business all of the day and makes it fixed and his Torah flexible, he will never become wise. 
+<b>In a place where there is no man, strive to be a man:</b> The early scholars (<i>rishonim</i>) explained, "In a place where there is no man" to help you in the commandments and to chastise you, "strive to be a man" and straighten yourself, so as to only 'do that which is good and straight in the eyes of the Lord.' Another explanation: "In a place where there is no man" - if you see a generation wherein the Torah is slacking, stand up and strive with it, as it is stated (Psalms 119:126), "It is a time to do for the Lord, they have abrogated your Torah." What is the reason that "it is a time to do for the Lord?" Because "they have abrogated your Torah" - as its beginning is learned from its end - as it is found at the end of Tractate Berakhot 63a. And we can also explain, "In a place where there is no man" greater than you in wisdom, "strive to be a man." And do not refrain from becoming wiser, even if you cannot find a sage greater than you in your city. Even if there is no one like you in that [whole] generation, see yourself as [if you were] in the generation of the sages of the Talmud and you are with them in one place. Even if you acquire their level, think as if you are standing with the prophets, up until Moshe, our teacher - peace be upon him. And when will you reach their level and their wisdom? And in this [way], you will never slack from learning Torah and you will improve your traits each and every day - as you will add to your wisdom and you will be like a flowing spring.
+
+Mishnah 6
+
+<b>He also saw a skull that was floating on top of the water:</b> Because you killed and caused the skull of the killed man to float, they killed you and made your skull float. But it was not like the law and it is as if they spilled innocent blood. And that is the [case], because it is not (like the law) [in your hand] to kill the murderer, but rather [it is for] the court, according to the [laws of the] Torah. And anyone [else] who kills him is obligated the death penalty, since his blood is not delivered into the hand of the killer to kill him. And because of this, <b>in the end, those that drowned you will be drowned</b> [by] others. They will do to them as they did to others. As this thing will be like this since they are all guilty, and [an act engendering] 'guilt is given over to the guilty.'
+
+Mishnah 7
+
+<b>He was accustomed to say: The more flesh, etc.:</b> A person thinks that he adds life with pleasure and pampering - as he acts according to nature. 'But there is no control over the day of death' - it will 'not be a help or a benefit, but it will be for shame' and even for vermin. 
+<b>The more possessions, the more worry:</b> Do not think that because of the honor of his wealth and the multitude of his assets, he will while away his days in bounty and his years in pleasantness. But [instead], he will worry about them the whole entire year. 'Ask him and he will tell you, your wealthy ones and they will say to you.' 
+<b> The more man-servants, the more theft. The more maidservants, the more lewdness. The more wives, the more witchcraft:</b> And if the man-servants steal, he is struck for them - as it is in his hand to stop them. And even if he does not know [about it], the matter will be cast upon him - as they are his money and his gold (they belong to him). Also when the maidservants are lewd with others, the matter is upon him as if he himself was lewd - as an abomination was done in his house. Also in the proliferation of wives, he causes them to do witchcraft - to increase love [towards them]: the hated one will redouble [her efforts] until she sways his heart, 'and her rival was surely angered.' And they will hang the matter upon his neck, since it is a major sin - as it is stated (Exodus 22:17), "You shall not let a witch live."
+<b>The more Torah, the more life:</b> This matter corresponds to that which he said, "The more flesh, the more vermin." As through enjoyment, he will shorten his days; but through toil in Torah [study], they will be lengthened. And it also corresponds to "The more possessions, the more worry," as the worry over possessions shortens his years. But the worry over Torah - even though it is great worry, to the one who understands, when he figures out the law to the point that he can 'say the thing in an apt fashion' - this worry cannot cause him evil. Even though the wise men of science have said that concern is sickness of the heart and worry is destruction of the heart, worry over Torah 'will  increase for him length of days and years of life and peace.' And about this Shlomo, peace be upon him, said (Proverbs 10:27), "The fear of the Lord adds life; the years of the wicked will be shortened."
+<b>The more wisdom, the more sitting [and studying]:</b> He means to say, the wisdom of reasoning and argument, as through this, he increases sitting. As students will come to hear the new [ideas] and to sharpen themselves with him and to learn the matter of the novel rationale - as this is a wisdom in of itself. And he means to say that he is given reward corresponding to all of them, since he is the catalyst. And this matter corresponds to that which he said, "The more maidservants, the more lewdness." As there [are things] that others do and it is seen as if he did it [himself], for the bad or for the good.
+<b>The more charity, the more peace:</b> Due to benefiting from his money, [people] love the one who gives charity and he increases peace in the world. And also when he gives advice to others to give charity, it is considered as if he [gave] it himself. And people love him for this and also for that. It corresponds to that which he said, "The more man-servants, the more theft." As [there], it is because of the actions of others - the theft of his servants - [that] people hate him.  But one who increases charity, which causes others to give, increases his love from the creatures.
+<b>One who has acquired a good name has acquired for himself:</b> As the good name for himself, he will not leave to others. It is the opposite of the one who increases possessions, since with his death, he - the one who comes from them - will leave them over and go without desire.
+<b>One who has acquired words of Torah has acquired for himself the life of the World to Come:</b>
+
+Mishnah 8
+
+<b>Rabban Yochanan ben Zakkai received [the tradition] from Hillel and Shammai. He used to say: If you have learned a lot of Torah, do not credit it favorably, etc.:</b> You are still at the beginning, and when will you reach the middle and the end? As the Torah's 'measurement is longer than the land and wider than the sea,' and human comprehension is not able to reach the far end [of it]. And how distant is a man from it; and [so] how can he credit it favorably for himself? And he has not accomplished even one 'Torah' from the thousand that he is to accomplish.
+<b>because for this you were created:</b> The Holy One, blessed be He, only brought you into existence to do His will. And also for this reason is it not for you to credit it favorably for yourself if you have accomplished much Torah - "because for this you were created." There is a metaphor [about this]: If a debtor repays his debt, do we credit it favorably to him for that? And this measure is also [true] for the commandments - that if you have done many commandments, "do not credit if favorably for yourself, because for this you were created." 
+<b>Rabbi Yochanan ben Zakkai had five students: Rabbi Eliezer ben Horkenos, Rabbi Yehoshua ben Chananya, Rabbi Yosi the Priest, Rabbi Shimon ben Netanel, and Rabbi Elazar ben Arakh. He would recount their praises: Rabbi Eliezer ben Horkenos is a pit covered in plaster that does not lose a drop:</b> The explanation is that he did not forget anything ever from all that which he learned, like the pit after it has been plastered with plaster and does not lose a drop, as the water is not absorbed, even by the sides [of the pit].
+<b>Rabbi Yehoshua ben Chananya--happy is the one who gave birth to him!:</b> The undifferentiated expression, 'happy' is a category that includes all of the virtues through which a person is happy. And when it mentions the trait [with it], it is [referring only to] a particular [trait]. And we have found it stated about fear as in "Happy is the man who fears the Lord" (Psalms 112:1). And also about the designation of a fixed place for Torah [study], as it is written (Proverbs 8:34), "Happy is the man who listens to me, coming early to my gates each day, waiting outside my doors," and it states (Psalms 84:5), "Happy are those who dwell in Your house; they will still forever praise You." And about devotion, as it is stated (Psalms 65:5), "Happy is the man You choose and bring near to dwell in Your courts." And about faith (Psalms 84:6), "Happy is the man who has refuge in You." It is also stated about one who prevents himself from [involvement with] evildoers (Psalms 1:1), "Happy is the man who has not followed the counsel of the evildoers, or taken the path of sinners, or joined the company of the scorners." It is also stated about those that keep the Shabbat (Isaiah 56:2), "Happy is the man who does this." It is also stated about those that walk in the Torah of the Lord (Psalms 119:1), "Happy are those whose way is blameless, who follow the Torah of the Lord." It is also stated about those that keep the commandments (Psalms 119:2), "Happy are those who observe His decrees, who turn to Him wholeheartedly." It is also stated about one who benefits from his toil (Psalms 128:2), "You shall enjoy the fruit of your labors; you shall be happy and it shall be good for you." It is also stated about those that keep the law and do justice (Psalms 106:3), "Happy are those who act lawfully, who do justice at all times." It is also stated about trust [in God] (Proverbs 16:20), "he who trusts in the Lord is happy." It is also stated about wisdom (Proverbs 3:13), "Happy is the man who finds wisdom," and it is also written (Proverbs 14:21), "he who shows pity for the lowly is happy." And about this is it said, "happy is the one who gave birth to him" undifferentiated; meaning to say he is happy with all of the happy traits - great in his wisdom and refined by his traits and in all of his affairs.
+<b>Rabbi Yosi the Priest is pious:</b> As in all of his deeds, he would do beyond the letter of the law. And about this is it said in many places in the Talmud (Bava Metzia 52b), "we have learned the trait of piety here."
+<b>Rabbi Shimon ben Netanel fears sin:</b> As he would make fences to distance himself from the sins.
+<b>And Rabbi Elazar ben Arakh is an ever-strengthening fountain:</b> As he was very sharp and a logician and innovate ideas from his intellect.
+<b>He [Rabban Yochanan ben Zakkai] used to say: If all the sages of Israel were on one side of a balance scale, etc.:</b> He means to say concerning knowledge. As he was like a plastered pit that does not lose a drop, and there was none among the sages of Israel that knew as much as he - who would not forget a thing from all that he learned. 
+<b>Abba Shaul said in his name that if all the sages of Israel, including Rabbi Eliezer ben Horkenos, were on one side of a balance scale, and Rabbi Elazar ben Arakh were on the other side, he [Rabbi Elazar] would outweigh them all:</b> Concerning sharpness and logic did he praise Rabbi Elazar ben Arakh over all of the sages of Israel. It comes out that you will say that these two teachers (tannaim) do not disagree, but rather [here] it is speaking about logic and sharpness.
+
+Mishnah 9
+
+<b>He said to them:</b> Rabban Yochanan ben Zakkai to his students.
+<b>Go out and see what is a straight path that a person should cling to. Rabbi Eliezer says: A good eye:</b> One who is 'glad about his portion.' 
+<b>Rabbi Yehoshua says: A good friend:</b> That a man cling to a good friend.
+<b>Rabbi Yosi says: A good neighbor:</b> To seek good neighbors, since their friendship is constant; and when they are good, their benefit is great. So did the early scholars (<i>rishonim</i>), may their memory be blessed, explain. But it is not the straight path - as according to their words, a good eye and a good heart are things [about] himself and a good friend and a good neighbor are [about] others. Hence we need to explain this mishnah, each word as is fit:
+<b>what is a straight path that a person should cling to:</b> From all of the good and straight paths that a person should cling to. He means to say to cling to one trait, to be complete with it. As it is better for a person to grab one trait in full - that it become easy for him to reach all of the important traits via it - than his being someone with [attempted mastery of] many traits and he is not complete in any one of them. And this is that which Rabbi Eliezer said, <b>A good eye:</b> He means to say the trait of generosity, which is a fine and praiseworthy trait. And once he is at the peak of generosity, he will certainly reach the other virtues - as this trait [comes] to him because of a broad heart and a good eye. And a person like this is fit for every good trait, and this is what is written (Proverbs 14:21)," he who shows pity (<i>mechonen</i>) for the lowly is happy." This means to say that the humble are the ones that find favor in his eyes and [so] he gives to them with a good eye. [This is like] the usage (Psalms 102:15), "and they will cherish (<i>mechonen</i>) its dust" - that the dust of the Land of Israel will find favor in their eyes. 
+<b>Rabbi Yehoshua says: A good friend:</b> That he cling to this straight path and it become easy for him to do it; and to be a good friend to the man that his heart desires, and to accustom himself that a (another) spirit be pleased from him. And thus he will come to be [on friendly terms] with all of the creatures.
+<b>Rabbi Yosi says: A good neighbor:</b> That he himself be a good neighbor to all of his neighbors. And once he becomes good and a loyal friend to five or eight people, the matter is close for him to love all that come to the world. And [so] he is happy and with all of the good traits.
+<b>Rabbi Shimon says: Seeing the consequences of one's actions:</b> That he places his eyes on everything, and see all of the things that will be generated before they  are generated. And when he sees something that has reward at its beginning but its end will bring a loss, he will distance himself from it. And with this, he will never sin - as he will 'weigh the gain [that may be obtained through the committing] of a transgression against the loss [that may be sustained] by [committing] it.' And hence a person should cling to this path to weigh at the beginning that which will be at the end, and to weigh all of his affairs with this [approach].
+<b>Rabbi Elazar says: A good heart:</b> Rambam, may his memory be blessed, explained that this is the virtue of perfecting the traits - as the attributes of a person come from the heart. And when his heart is good, all of his traits will be straight and all of his attributes will be correct. And he will be 'glad in his heart,' befriend the good  and only desire a thing which has a positive goal and not a loss. So did Rabbi Meir Halevi (Ramah), may his memory be blessed, write. And though the matter is like this, it [only follows] according to their [approach]. But this explanation does not fit according to our approach. Hence it appears [correct] to explain that [with] "a good heart," he means to say the trait of willpower (literally, will). That is the tolerant one who is not short tempered, distances himself from the trait of anger and answers softly. Even (but) when someone does evil to him, he tolerates him and there is no bitterness in his mouth - as 'his palate is sweets and he is all delights.' 
+<b>He said to them: I see the words of Rabbi Elazar ben Arakh [as better than] all of yours, because your words are included in his:</b> As a man that has a trait like this dwell within him is also good to his friends and to his neighbors and to the whole world. He also has the trait of generosity; as he is generous to people with his body and heart, to wish what they desire and to do their will - all the more so will he be generous to them with his money. And every good trait will reside in a person like this - as the will of a healthy heart is a greater thing than the act. As behold, the commandments are the action of the limbs [and] are only labor, and easy to do. But that he should place his eyes and his heart there all the days to think of thoughts to do the labor of God from great devotion and love [of God] for his Name, may He be blessed - that is the [true effort] from this thing.
+<b>He said to them: Go out and see what is an evil path that a person should distance himself from. Rabbi Eliezer says: A bad eye:</b> We need to explain his question and their answer, as it is a known thing that the opposite of the straight way is the way that a person should distance from himself. And the correct [reason that the question was asked] is because there are several good traits the opposite of which are not bad;  like the trait of piety which is a very great virtue - but if one is not pious, no bad will happen. About this, he said "a bad eye" - meaning to say, that a person not say stinginess is not bad since he doesn't extort or rob from his fellow. But [actually] its evil is great, as it is the basis for every bad trait. And from it, he will do every evil thing. As he should not say [about this], "If I do not reach the final culmination of the virtues, I [will] not be a pious man, but I will [still] be righteous in doing that which I was commanded about." And he does not know that it is 'a lack that cannot be counted.' Yet it will be lacking in his heart at the end of days - as the little that is lacking will be a big lack, as Shlomo, peace be upon him, stated in his wisdom (Ecclesiastes 10:1), "Dead flies turn the perfumer’s ointment fetid and putrid; so a little folly outweighs massive wisdom." He meant to say [that] just like a fly - which is a small thing - completely destroys a very important thing, the perfumer's ointment; so too is a little foolishness to the glory of a sage and an honored man. As the trait of miserliness causes a man to be empty (<i>beliaal</i>) of the good traits. [It is] like we find with Naval the Carmelite: Because he said (I Samuel 25:11), "Should I take my bread and my water, etc.," it stated about him (Samuel I 25:25), "Please, my lord, pay no attention to that empty man, Naval."
+<b>Rabbi Yehoshua says: A bad friend. Rabbi Yosi says: A bad neighbor:</b> In he himself being bad to his friend or his neighbors. 
+<b>Rabbi Shimon says: One who borrows but does not repay:</b> He could not have said the opposite of "the one who sees the consequences of one's actions" in general is the one from which everyone should distance himself. As everyone distances themselves from this [trait] on their own. But one is able to cling to it through an action; and [so] he took something about which a person should see the consequences [in action]: One who does not see it does not distance himself from the bad path, like the borrower who does not pay. Since at the time that he borrowed, he should have thought and seen if he would be able to pay up when the time of payment would come. And if he is not aware on his own if he will have the wherewithal in his hand [to pay], he should not borrow now - in view of the duress that he will have. [Rather], he should endure the current duress, even if he very much needs the loan.
+<b>Borrowing from a person is like borrowing from the Omnipresent blessed be He:</b> As we find loaning with the Holy One, blessed be He, as it is stated (Proverbs 19:17), "He who has compassion for the poor makes a loan to the Lord; He will repay him his due." It wanted to say that it is as if this compassionate one towards the poor is lending to God, and [so] he has a great reward. And this is what it says here, "is like borrowing from the Omnipresent" - meaning to say that he not think that since I don't have with what to pay and I was already brought to court and they did not find anything for me to pawn and I left innocent, what is my transgression and what is my sin? And the matter to you is as if you borrowed from the Omnipresent, blessed be He; and if you are exempt from the laws of man, you are nonetheless not [exempt] from the laws of Heaven. And you will not be exempt on account of people [as] the case will be between you and God. Since when you have a case for a loan with people, you are not exempt - even if people have exempted you. What is the reason? As it is stated (Psalms 37:21), "The evildoer borrows and does not repay; the righteous has compassion and gives" - meaning to say, that since he borrowed and does not repay, he is an evildoer. And [this is so] even though he doesn't have [with what to pay], as it was up to him to investigate with what he would repay from the beginning. But the righteous one is compassionate and gives what he has to give, giving it [so that he can still] repay. Since he is nonetheless careful from the beginning with that with which he can repay. And even though we do not hold it as a credit for the man who repays his obligation; for the righteous one who has 'grace on his lips' in his way in the world, we hold it as a credit when he returns people's money and they become his friends on account of their money. 
+<b>Rabbi Elazar says: A bad heart. He said to them: I see the words of Rabbi Elazar ben Arakh [as better than] all of yours, for your words are included in his.</b>
+
+Mishnah 10
+
+<b>They said:</b> The students of Rabban Yochanan ben Zakkai.
+<b>three things:</b> They said many, many things. But rather it wants to say that each one was accustomed to saying three things everyday - like the matter that they said (Berakhot 17a), "It is a pearl in the mouth of Rav" - about things that are always needed.
+<b>Rabbi Eliezer says: The honor of your friend should be as dear to you as your own:</b> We have learned the laws of the way of the world (<i>derekh erets</i>) here: He should seek the honor of his friend and desire that they honor him, as he desired his own honor. And this is the way of ethics. 
+<b>and do not be easy to anger:</b> It is known that the trait of anger is very bad, however it is the nature of people to be pulled in by it. Hence he said that perforce sometimes be careful of anger, so that you not be easy to anger - since your will will desire anger: Weigh in the scales of your intellect if this thing is fit to get angry about. And if you find (that if) [any] argument to remove your anger, [use it and] negate it. But if it is a thing that is fit to be angry about regardless, then your anger will be with you (you can allow yourself to get angry). And this is what Shlomo - peace be upon him - stated (Ecclesiastes 7:9), "Don’t let your spirit be quickly angered, for anger rests in the laps of fools" - he meant to say, do not be quick to anger, but rather with deliberation and only for a great need. And do not do like the fool, who - because anger resides in his lap - hurries to get angry and does not know to subdue his spirit. And [he does this] even with something that he does not need anger for; even though he knows that he will spoil [the matter] as a result of his anger, he will nonetheless not restrain his spirit. [He is] like the snake which, according to some of the sages (Sanhedrin 78a), has venom in its teeth - and [so] when he bites, the venom goes out automatically and the snake does not need to discharge it. So [too] is anger in the lap of the fools - it is found there [and] goes out automatically. And this is what the sages, may their memory be blessed, said (Eruvin 65b), "By three things is a person known: his cup, his wallet and his anger."
+<b>and repent one day before your death:</b> One should repent today, lest he die tomorrow. And since he does not know the day of [his] death, it comes out that all of his days will be in repentance. And this is that which is stated (Ecclesiastes 9:8), "At all times, let your clothes be white." These three things are a pearl in the mouth of Rabbi Eliezer ben Horkenos, as they are things that are always needed by every man. 
+<b>And warm yourself by (<i>keneged</i>) the fire of the sages:</b> The explanation of <i>keneged</i> [here] is close [to].
+<b>but be cautious around their coals that you should not be burned:</b> It is a metaphor of the one that warms himself by the fire: If he stands far from it as is fit for him, it comes out that he benefits and is not burned. But if he approaches too closely, it comes out that he gets burned. So [is it with] the one who warms himself by the fire of the sages and benefits from their wisdom - he must stand in front of them with awe, fear and seriousness of mind. And he should not act lightheadedly in front of them. And he should not approach them more than they have brought him close, as this trait pushes him away and makes him liable for a big punishment. And it is not necessary to say [that this is the case] at the time when [the sages] stumble in a matter of sin.
+<b>for their bite is the bite of a snake, and their sting is the sting of a scorpion:</b> And lest it come into your mind that you can seduce him in the [same] way that we whisper to (charm) the snake and he does not bite; the matter is not like that. Rather their bite is the bite of a snake, but their whisper is the whisper of a viper that does not listen to the voice of whisperers (charmers). 
+<b>and all of their words are like burning coals:</b> (The editor said, "According to what appears, there is a word missing here, but the matter is understood") And to say, "I also have a living spirit and I will make arguments like him." But [you should be concerned that] the wisdom is not in your hand, lest you are mistaken in your argument. As their words are chosen and there is sharpness in their biting wisdom that is inside of them. And this thing is not from the three things that are counted that Rabbi Eliezer said, as he did not say it every day. And one time that he places into his heart to be careful about the honor of the sages is enough for him for a long time; as it is not something that needs reminding every day, like the first three.
+
+Mishnah 11
+
+<b>Rabbi Yehoshua says: The evil eye:</b> Its explanation is one who is not happy with his lot and places his eye on his fellow who is wealthier than he, [thinking] when will I be as wealthy as the great wealth of this man? And this causes evil to himself and to his fellow. [It is] like the wise men of science say about everything that is his neighbors: vapor comes up from that thought and burns the things that he put his eye towards with an evil eye. He also burns [himself] inside. Since he desires things, the thought of which he does not have the ability in his hand to materialize his, he destroys his body - as he shortens his spirit and removes it from the world. And this is the evil eye about which Rabbi Yehoshua spoke. And the proof of this explanation is that here he said, evil eye (<i>ra</i>) in the masculine - which is the one that put his eye [to something] for evil. And above (Avot 2:9), it said evil eye in the feminine (<i>raah</i>), the explanation of which is about the trait of stinginess. [And it is] not like the words of some of the commentators.  And <b>the evil inclination, and hatred of the creations</b> - like their simple meaning -<b>remove a person from the world</b>.
+
+Mishnah 12
+
+<b>Rabbi Yosi says: The money of your friend should be as dear to you as your own:</b> To fulfill the command of its owner.
+<b>Prepare yourself to study Torah:</b> Prepare yourself with good traits so that you can study the Torah and reach the level of piety, as it stated (Avot 2:5), "An ignorant person cannot be pious." And this is what Shlomo, peace be upon him, stated (Proverbs 24:7), "Wise things are too lofty for a fool; he does not open his mouth in the gate." He wanted to say that [for] the fool wisdom is 'far and very high - who can find it.' And in the place where they determine the law and speak with wisdom, he muzzles his mouth - as he does not know [what] to answer. "He who has thoughts to do harm is called by men a master of plots" (Proverbs 24:7) - that you not say, it is because the fool's intellect is not (with intentions) [directed], that he is not wise; since he does not have the reasoning to know wisdom. As behold, he has thoughts to do harm and his reasoning is great and sharp to do evil to the point that he is nicknamed and they call him, "the master of plots." Rather the wisdom of Torah does not rest upon him because of the evil of his heart - as he has the vessel (mind) with which to receive it. Also included in "Prepare yourself to study Torah" is to minimize pleasures, so that he learn much Torah - as we have learned (Avot 6:4), "This is the way [to toil in] Torah: eat bread with salt and drink a small amount of water and sleep on the ground and live a life [whose conditions will cause you] pain and in Torah you toil." As one who increases luxuries will not have wisdom dwell within him - as they said, his neck is fat, (his <i>koa</i>) [his calf] is wide.
+<b>for it is not an inheritance for you:</b> And you will not acquire it if you do not exert yourself upon it. As it is not like an inheritance from the fathers, in which a child gets it without effort. And [even] if your fathers were sages or luminaries for several generations, don't think and say [that] the Torah will return to its [accustomed] guesthouse without any effort. And is 'the fruit of a righteous one a tree of life.' And the matter is not like this, but rather it is [only] 'to those that hold on to it and its supporters that are happy.' And the wisdom was only given to your fathers and you will not inherit them. And if you desire it, acquire it for yourself 'with the toil of your hands.' And if you do that, 'you will be happy and it will be good for you.'
+<b>All of your actions should be for the sake of Heaven:</b> Even optional things like eating, drinking, sitting, getting up, walking, laying down, sexual relations, speech and all the needs of your body should all be for the service of your Creator or for something that leads to His service. How is it [with] eating and drinking? There is no need to say that he not eat forbidden things; [but] even if he ate and drank permissible things because he was hungry or thirsty - if he did this for the pleasure of his body, it is not praiseworthy unless he intended to fulfill the needs of his body and to eat in order to live to serve his Creator. Gluttonous eating will also do great evil; as the wise men of science have said that most illnesses are caused as the result of too much food and [that] a man should only eat to remove his hunger. And through this, he will guard his soul from distress and cause his body to be [in good] health. But he should not eat every time it is sweet to his palate, as the palate always desires to eat until his stomach is full - according to what a man can fill it. And through this, he will have every illness and ailment, and this is that which is stated (Proverbs 13:25), "The righteous man eats to satisfaction, but the belly of the wicked is lacking." As the stomach is only able to digest what it can hold; and when one eats and fills it until the palate no [longer] desires to eat, he makes the belly lack and destroys it - as the destruction of the belly is its lack. But the righteous person who eats to the satisfaction of his soul and only to remove his hunger, he sustains the body which the soul loves [in order] 'to do the good and the straight in the eyes of the Lord.' And the enlightened ones will understand. How is it [with] sitting, getting up and walking? There is no need to say that 'he not sit in a gathering of scorners and not stand in a place of sinners and not walk in the counsel of evildoers,' [but] even to sit in the council of the straight and to stand in the path of the righteous and to walk in the path of the innocent - if he did it for his own benefit and to fulfill the wants of his body and its desires, it is not praiseworthy; but [rather] only if he did [it] for the sake of Heaven. How is it [with] laying down? There is no need to say that at a time that he can be involved in Torah [study] and in the commandments and [instead] arouses himself to sleep to enjoy himself, that it is not fit to do so. But even at a time when he is weary and needs to sleep in order to rest from his weariness - if he does it for the benefit of his body, it is not praiseworthy; but [rather] only if it is to fulfill the needs of his body in order that he be able to serve his Creator and to give sleep to his eyes and rest to his body, for the needs of health and that his mind not break down in Torah [study] from the weariness. With sexual relations, there is no need to say that he not commit a sin. But even at the appointed time stated in the Torah, if he does [it] for the sake of the benefit to his body or to achieve his desire - behold, this is disgraceful. But even if he intended [it] so that he have sons that will serve him and fill his place, it is not praiseworthy; but rather only if it is that he have sons to serve the Omnipresent, may He be blessed, or that he intended to have sexual relations to fulfill the appointed time stated in the Torah - like who one pays off a debt to his creditor. How is it [with] speaking? There is no need to say [not] to recount evil speech and foulness of the mouth and similar to them. But even in recounting words of wisdom, his intention needs to be for the service of his Creator or for something that will bring him to His service. The principle of the matter is that a person is obligated to put his eyes and his heart to his ways, and to weigh all of his deeds in the scales of his mind. And when he sees that something brings him to the service of his Creator, may He be blessed, he should do it; and if not, he should separate from it. And so wrote Rambam, may his memory be blessed.
+
+Mishnah 13
+
+<b>Rabbi Shimon says: Be careful in the reciting of Shema:</b> Be careful with the reciting of the Shema more than with prayer. [This is] because the time of [the morning] prayer is large and wide, as it is up to four hours [from daybreak]; but the time of reciting Shema [in the morning] is short and precise - with the sunrise, according to the <i>vatikin</i> (punctilious ones). And this is [the reason] for the expression, "be careful" - as it requires great care. 
+<b>When you pray, do not make your prayer fixed, rather prayers for mercy and supplication before the Omnipresent, blessed be He:</b> That he say the prayer like a poor man, supplicating and asking for something that he needs - as 'a pauper will speak supplications.' And [he should] not be like a man who requests something but does not need it - as he will not supplicate with a full heart, nor with a broken spirit. And every man needs to request about himself, 'as there is no man in the world who will not sin.' And the prayer should also not be like a burden, and he should not do it like one who repays his debt - as it is stated (the editor said that according to the text of our mishnah, he [cites] the verse from Joel 2:13) (Jonah 4:2), "You are a compassionate and gracious God, slow to anger, abounding in kindness, renouncing the bad" - as every man needs mercy. And if times [are fortuitous] for him because God, may He be blessed, is slow to anger and forgiving towards him; it is not because of his righteous deeds that God is merciful towards him. And [so,] he needs to supplicate Him lest God renounce his renouncing of the bad - 'lest [that] be caused by sin.' 'And not each and every hour does a miracle occur.' 
+<b>And do not be wicked in your own eyes:</b> That he not be an evildoer in his own eyes, [such] that he not be able to repent. As it comes out that this one gives up on repentance - and if a sin comes to his hand, it is (as if) it is permitted to him, since it comes to his mind that it is light compared to the heavy ones that he has transgressed. And he should also not be righteous in his own eyes, as they said in Tractate Niddah 30b, "The embryo is made to swear in the womb of his mother: Even if the entire world says that you are righteous, be like an evildoer in your own eyes" - and not an actual evildoer, but rather he should be half guilty and half meritorious in his own eyes. [If he] did one [more] commandment, happy is he - as he has determined that he be on the side of merit; ]if he] did one more sin, woe to him - as he has determined himself to be on the side of guilt. And this is that which they said in Vayikra Rabbah (Kiddushin 40a), "A man should always see himself as if he is half meritorious and half guilty, as it is stated (Proverbs 14:16), 'A wise man is afraid and evades evil.'" He wanted to say that even though he has evaded evil, the wise man is afraid because he is evil in his own eyes. And it comes out that he runs after the commandments, so that they determine him to be on the side of merit. And he runs from the sins, so that they not determine him to be on the side of guilt.
+
+Mishnah 14
+
+<b>Rabbi Elazar says: Be diligent in learning Torah, and know what to respond to one who denigrates the Torah (<i>apikoros</i>):</b> That one dedicate oneself to study Torah, so that he will know what to respond to the <i>apikoros</i>. As if he will not respond to him according to his arguments and his lies, the world will learn from them and 'drink evil waters' - in their seeing that he is defeated, and it will come out that the name of Heaven will be profaned. And an <i>apikoros</i> here is one who denies the oral Torah, as well as those that issue rulings not in accordance with the law (halakha). And <i>apikoros</i> is [from the word] <i>hefker</i> (chaos; literally, ownerless). 
+<b>Know before Whom you labor:</b> Before the One who examines the kidneys and the heart. And when you study Torah, exert yourself and put your concentration into it, and [that way] you will know to respond to the <i>apikoros</i> from it. And when you exert yourself in the Torah, delight in it. As we find that the Torah stated (Proverbs 8:22), “The Lord created me at the beginning of His course, as the first of His works of old" - and it is written after it (Proverbs 8:30), "I was a caretaker with it, a delight for me every day." You should behold that the Holy One, blessed be He, would delight in it - and you should do so [as well]. This is as it is stated (Proverbs 8:31), "Rejoicing in His inhabited world, and delighting with mankind." He meant to say that [just] like the Torah was a delight for the Holy One, blessed be He, before the formation of the world, so [too] should it be the rejoicing of the habitation and a delight for people after the world was created. 
+<b>the Master of your work is trustworthy to pay you the wage for your activity:</b> That you not make your labor in Torah fraudulent, since God, may He be blessed, is the Master of your work and there is nothing hidden from in front of His eyes. And also, since how is it that you would not strain yourself on it, as behold you will have a great wage for your activity? And even thought they said (Avot 1:3), "Do not be as servants who are serving the master in order to receive a reward"; it is in order to overcome the impulse that sways one form doing the commandments and from walking in the straight path. [Hence] it is good to think that he will have a reward for them, so that he not give an opening to the impulse to attack. And also because they did not warn to know this in order to serve the Omnipresent, may He be blessed - because of the reason of reward. But rather in the same way as a person is obligated to investigate and know the unity of the Omnipresent and His understanding and His wonders that He has done in order to add to His love; so too is he obligated to [know that He] pays the wage of his activity, to  bring up to his heart the greatness of the kindnesses of the Omnipresent - [that] even though He is the Master of all the creations and the Maker of all and we are all His servants to serve Him and service Him like a slave that is His property without giving a wage, He  [nonetheless] gives that the reward and wage be with us. And on top of everything, we will increase our love from this and we will serve Him with fear and love. 
+
+Mishnah 15
+
+<b>Rabbi Tarfon said, the day is short and the work is great:</b> The day is short - these are [a person's] days, which are short compared to the Torah, as it is greater. 'Its measure is longer than the earth and it is wider than the sea,' and none can reach down to its end. And this is what they said (Shemot Rabbah 47:7) - those forty days that our teacher Moshe, peace be upon him, stood at Mount Sinai, he did not sleep. There is a parable [relevant to this, about] a king that said to his servant, "Measure gold coins from now until tomorrow, and everything that you measure will be yours." How can he sleep, and will he not lose very much at that time? So [too] did Moshe say, "If I sleep, how many pearls of words of Torah will I lose?" All the more so us, that we should not give 'sleep to our eyes nor slumber to our eyelids.'
+<b>The workers are lazy and the reward is great:</b> These are people that are lazy in their study of Torah; as even the alacritous  sages show laziness. Since it is in the nature of a person to show laziness and no one escapes from it - some do more and some do less.
+<b>and the Master of the house is pressing:</b> The One who controls His world that commanded about it. And you are not like a worker who works on consignment. If he does a little, he is given a small wage and if does much, he is given a large wage - according to the calculation that was agreed for him with the entire job. And [in this arrangement,] the masters are not exacting. But rather the Holy One, blessed be He, commands you the work of the Torah, and the work is not made dependent on you according to all that you are able to do. But [rather,] if you transgress His command, you will be punished with a big punishment - as you do not have a right to desist [from it] even one minute.
+
+Mishnah 16
+
+<b>He used to say: It is not your responsibility to finish the work</b> That it not come to your mind, "I am not broadhearted and I cannot finish it, and [so] what advantage is there in toil and what will my exertion benefit." As "it is not your responsibility to finish it." Rather since your are toiling in the Torah, you have fulfilled the commandment of your Creator.
+<b>but neither are you free to desist from it:</b> That you not say, "Since I am not obligated to finish the work, I will not pain myself, but rather I will study one hour each day." The matter is  not like this, as you are an acquired slave to [the work] to 'meditate over it day and night' 'and then you will make your paths successful and then you will be enlightened.'
+<b>If you have learned much Torah, your reward will be much:</b> To say that there is an advantage to the one who  [decides] for himself [to learn[ much, as he becomes wiser than the one who learns little - even though both of them do not desist.
+<b>and the Master of your work is trustworthy</b> That you should not fear like a worker, and that the master of the house not say to you, "Go, go and come back," since he doesn't have money in his hand. As you are working for One who will <b>pay you the wage for your activity</b> and pays with trustworthiness.
+<b>And know, the giving of reward to the righteous is in the future to come</b> And if you think about this, your hand will be strengthened to [study] the Torah, 'the measure of which is longer than the earth and it is wider than the sea,' and none can reach down to its end (- and [to do] His commandments). From this you will put upon your heart the greatness of the kindnesses of the Holy One, blessed be He, and you will increase [your] love for Him.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>Akavia ben Mahalalel says: Keep your eye on three things, and you will not come to sin: Know from where you came:</b> And when you are keeping your eye on where you came from, the thought will cause you to be of a lowly spirit and you will be saved from the trait of arrogance - as it is stated about it (Proverbs 16:5), "Every haughty person is an abomination to the Lord."
+<b>And to where are you going? To a place of dust, worms, and maggots:</b> And if you think in your heart to where you are going, you will not desire any of the pleasures - as you are toiling for worms. You will also find vain all wealth and honor - 'as it is all vanity and bad spirit.' And about this matter King Shlomo created the Book of Kohelet (Ecclesiastes) and began (Ecclesiastes 1:2), "Vanity of vanities" - to show the vanity of all goods and of all honor. And after he showed the vanity of everything, he stated (Ecclesiastes 12:13), "The sum of the matter, when all is heard; revere God and observe His commandments; as this is all of man." 
+<b>And before Whom are you destined to give an account and a reckoning:</b> As the creations were only created to fear God. As how will a person sin if he thinks in front of Whom he is "destined to give an account and a reckoning" - and more than for the punishment and the challenge - as he will suffer great embarrassment. There is a parable [relevant to this] about a king in front of which a man enters: If [the king] finds him cheating in his deeds or lying in his words, he will suffer great embarrassment. All the more so <b>before the King of kings, the Holy One, blessed be He.</b> Also because the embarrassment of the soul is greater after it separates from the body than the embarrassment when it is still there. As it is the nature of the body to forget, and when a person does an ugly thing and is embarrassed from other people about it for a year or two, he will forget the thing and the embarrassment will leave on its own.  Even if it is not forgotten from his heart, the thing will be faded and some of the embarrassment will be removed. As the nature of the body's forgetting mixes with the nature of the soul. And even though it does not overcome it to completely forget the thing, nonetheless it overcomes it [enough] for the thing to fade; such that some forgetting removes most of the embarrassment. But when the soul is alone, there is no forgetting before it - as it is completely whole and pure and there is no physical nature within it. And when it is embarrassed before "the King of kings, the Holy One, blessed be He," it is for ever and ever that it will stand with the embarrassment like now when it is [actually] standing in front of Him. And like that time, it will stand embarrassed forever. And this is what the rabbis, may there memory be blessed, said (Bava Batra 75a), "Woe for this embarrassment, woe for this disgrace." Hence in all cases, the one that raises these things to his heart will not come to sin.
+
+Mishnah 2
+
+<b>Rabbi Chanina, the Deputy High Priest, says: Pray for the welfare of the government, for were it not for the fear of it:</b> As it is harsh upon us.
+<b>man would swallow his fellow alive:</b> This matter is wanting to say that a person should pray for the peace of the whole world and be in pain about the pain of others. And this is the way of the righteous ones, as David, peace be upon him, stated (Psalms 35:13), "As for me, when they were ill, my dress was sackcloth, I afflicted myself in fasting." As a person should not make his supplications and his requests for his needs alone, but rather to pray for all people, that they be at peace. As with the welfare of the government, there is peace in the world.
+<b>Rabbi Chananya ben Teradyon says: Two who are sitting together and there are no words of Torah [spoken] between them, this is a session of scorners, as it is said (Psalms 1:1): “[Happy is the man who has]... not sat in the session of the scorners”:</b> Two things are called scorning (<i>leitsanut</i>). One is evil speech: one who speaks badly about his fellow, to disgrace him and to debase him among people - that he be considered scornful in their eyes. And this is from the great sins 'that a man commits and is guilty.' And this trait is only [found] among those that act wickedly. And about it Shlomo, peace be upon him, stated in his wisdom (Proverbs 21:24), "The malevolent,  conceited man - scorner is his name - acts in a frenzy of malevolence." He meant to say that these two evil traits - malevolence and conceit - both them or are included in the scorner. And a malevolent man is one who speaks about his fellow and debases him in the eyes of the world; [whereas] conceit is in thought, such that [another] person is not thought of as anything in front of him. And one 'crowned' with these two things - his name is scorner. And lest you say, he [may] not watch his tongue, but his hands are tied, he does not sin with them; about this he said, "he acts in a frenzy of malevolence" - when this man that "scorner is his name" comes to action, it will be with anger and cruelty. This is because scorning indicates about him the sin of being one who commits evil deeds. And Shlomo, peace be upon him, would console those that hear the insult of the scorners but do not respond and stated (Proverbs 3:34), "At scorners He scorns, but to the lowly He shows grace." He meant to say [that] God scorns those that scorn you and they will lose more with their scorn than you - the listener. "But to the lowly" that are silent and endure them and don't respond, the Holy One, blessed be He, "shows grace." But the verse that he [cited in the mishnah], "not sat in the session of the scorners," is not speaking about the scorners that we discussed - as that is [already] either in the category of sinners or in the category of evildoers that are stated in the beginning of the verse. Rather, it called "the session of the scorners" the opposite of what is written after it: "Rather, in the Torah of the Lord is his desire, and he meditates upon His Torah day and night.' [That is] those that purposely establish sessions to speak about empty words, and forsake words of Torah. As they remove the yoke of Torah from upon [them], since during the time that they don't have work [and] they also don't have to speak about their affairs, they establish a session for their idle words - hence it is called a session of scorners. And this thing is spoken concerning the refraining from Torah [study], since this chapter is speaking about the topic of refraining from Torah [study].
+<b>But two who are sitting together and there are words of Torah [spoken] between them, the Divine Presence rests with them, as it is said (Malachi 3:16): “Then those who feared the Lord spoke one with another, and the Lord hearkened and heard, and a book of remembrance was written before Him, for those who feared the Lord and for those who thought upon His Name”:</b> And the simple understanding of the verse is about the righteous in the future to come: when people will see their lofty status and say, "For what did this thing come to them," they will answer, "Because earlier 'they spoke one with another' in words of Torah and it was written 'in the book of remembrance' and He is now giving them the reward for their activity."
+<b>I have no [Scriptural support for this] except [in a case of] two. From where [is there proof that] that even [when there is only] one [person studying Torah], the Holy One, blessed be He, determines a reward for him?:</b> He means to say one who sits and thinks about Torah. Since reward is given for thought as it is for one involved in speech.
+<b>As it is said (Lamentations 3:28): “He sits alone and is silent, since he takes [a reward] for it”:</b> As one who is silent and thinks about Torah is as if he takes on the yoke of Torah in oral meditation. But Rabbi Meir HaLevi follows the textual variant, "From where [is there proof that] that even [when there is only] one [person studying Torah], the verse equates it for him as if he fulfilled the whole entire Torah, as it is said (Lamentations 3:28): 'He sits alone and is silent, since he takes [a reward] for it.'" And how is it implied that the expression "and he is silent" is [about] speech? [From] "since he takes" [which refers] to the yoke of speech - as he preaches in front of [the people].
+
+Mishnah 3
+
+<b>Rabbi Shimon says: Three who ate at one table and did not say upon it words of Torah - it is as if they ate from the offerings of the dead:</b> He means to say that since they did not say words of Torah, behold all of the tables are as if they were full of offering to idolatry which is considered to be like feces. Since the gathering of three people is called a group, as [indicated by the fact that] they would have an invitation (<i>mezamnin</i>) for the Grace after the meals. And one should not join them if there are no words of Torah among them, as that is removing the yoke of Torah. They are eating and drinking and enjoying, [but] the mention of Torah does not arise upon their hearts - woe to them and woe to their enjoyment.  
+<b>However, three who ate at one table and said upon it words of Torah - it is as if they ate from the table of the Omnipresent, blessed be He, as it is said (Ezekiel 41:22): "And he said to me, this is the table that is before the Lord":</b> And the expression, "And he said," is [referring to an] individual, as you see [with] "And the Lord said to Moshe," which is individual, as He was speaking to Moshe alone. And when the verse wants to make the thing communal - for Moshe to say it to Israel - it is written, "saying"; which is a communal language. The explanation of "he said" by itself without "saying" is that He explained it to Moshe only and not that others should hear it. Also this [in] which it is stated, "And he said to me, this is the table," is an expression of "and he said" that specifies that this table is from below. Such that you should not think that it specifies that the table is from Above (the sacrificial table of the Temple offerings). And even though this is not a proof for the matter, it is a hint to the matter - as is the custom of our rabbis to [use as support] in several places.  
+
+Mishnah 4
+
+<b>Rabbi Chananya ben Chakhinai says, etc. such a one is liable for [forfeiture of] his life:</b> Since they are desirable times, he should only think during them about things that are desirable before the Omnipresent, may He be blessed. And those [things] are words of Torah. As how grand and desirable are these times for thinking about Torah, since he has no work to do and does not hear the voices of [other] people. 
+<b>and one who turns his heart to idleness, such a one is liable for [forfeiture of] his life:</b> As he wastes a time in which he can have clear and correct thought, and diverts it from thoughts of Torah.
+
+Mishnah 5
+
+<b>Rabbi Nechunya ben Hakanah says: Anyone who accepts the yoke of Torah upon himself, they lift from him the yoke of government:</b> The Holy One, blessed be He, guards  form every bad thing the one who makes his Torah [study] primary and his work flexible, so that he not have to refrain from Torah study. And [so] He does not put it into the heart of the king - that takes people to do his work - to take this one. And he is saved from the work of the kings to fulfill his will to be involved [in Torah].
+<b>and the yoke of the way of the world (derekh erets):</b> He is not required to do much work for the needs of his livelihood, and he is able to suffice with little for his vital needs - since the work of the righteous is blessed and his soul is glad with his portion.
+<b>And anyone who casts from himself the yoke of Torah, they place upon him the yoke of government:</b> Since he thinks that if he leaves the work of Torah he will do a lot of his work, God, may He be blessed, annuls his thought and puts into the heart of the king to take him to do work for him - since (Proverbs 21:1), "Like channeled water is the heart of the king in the Lord’s hand; He directs it to whatever He wishes."
+<b>and the yoke of the way of the world (derekh erets):</b>  As he wanders and strains for his livelihood and he cannot find it. Even when he finds it, he is not glad with his portion; and all of his days, he exerts himself in vain to get rich and to add wealth to his wealth. And [it is] like the matter that is stated (Ecclesiastes 5:9), "A lover of money never has his fill of money." And it comes out that all of his days are spent in toil and exertion, and he will never have rest for ever and ever.
+
+Mishnah 6
+
+<b>Rabbi Chalafta [ben Dosa] of Kfar Chananiah says: Ten who are sitting together and engaging in Torah, the Divine Presence rests among them, as it is said (Psalms 82:1): “God stands in the congregation of God”:</b> And there is no congregation that is less than ten.
+<b>And from where [is there proof that this is true] even [when there are only] five? As it is said (Amos 9:6): “And He has founded His band upon the earth:”</b> A hand which hs five fingers is called a band (<i>aguda</i>).
+<b>And from where even three? As it is said (Psalms 82:1): “In the midst of judges He judges:”</b> And there is no court that is less than three.
+<b>And from where even two? As it is said (Malachi 3:16): “Then those who feared the Lord spoke one with another.” And from where even one? As it is said (Exodus 20:20 (20:21 in NJPS)): “In every place where I cause My Name to be mentioned I will come to you and bless you.:”</b> And if even one gets much reward, is it not obvious that from to ten to two, they would [also] get reward. Rather, he wants to say that to each [number], the reward is according to [the quantity].
+
+Mishnah 7
+
+<b>Rabbi Elazar, man of Bartuta, says: Give Him from what is His:</b> This is speaking whether about the matter of a person's body, whether about the matter of a person's money - and it is to say that a person should not withhold himself nor his money from the objects (objectives) of Heaven. And this is what he said:
+<b>for you and yours are His:</b> As you are not giving from yourself and not from your money, but rather from the Omnipresent, may He blessed, as everything is His. As a person's money is a deposit in his hand from the Holy One, blessed be He - except that there is an advantage with it over other deposits in that he can take from it according to his needs. And he should give  the rest in accordance with the will of the Depositor - the King, King of kings, the Holy One, blessed be He - who commanded him. And there is much to rejoice in that he can benefit from the deposit (in speech) [the editor says, it appears to me that it should be corrected to, enough for his needs] and that he will do the will of its Owner with the rest. There is a parable [relevant to this] of a king that gave his servant a thousand zuz and said to him, "Take one hundred for your yourself and give the [remaining] nine hundred to nine people." Would he not rejoice?  
+<b>and thus with David it says, "For all comes from You, and from Your hand we have given to You" (I Chronicles 29:14):</b> In another place there it is written (I Chronicles 29:16), "it is from Your hand, and it is all Yours." And that is stated about the body, 'that He prepared it to build His holy House.' And that which is written, "and from Your hand we have given to You," is stated about the matter of money; as he states at the beginning of the verse, "that we should have the means to make such a freewill offering; for all comes from You, and from Your hand we have given to You."
+<b>Rabbi Yaakov says: He who is walking on the way and repeating his studies, and interrupts his studies, etc.:</b> As when a person is still studying, he should not [be involved in] mundane conversation, since he needs to stand in fear and awe in front of the Torah. [It is] like the matter that they said (Shabbat 30b), "Any student who is learning and his lips do not drip with myrrh, let him be burnt." Since he is using the crown of Torah which is the crown of the Holy One, blessed be He, he needs to not speak idly. And if he becomes light-headed to interrupt his studies, behold "he is liable for [forfeiture of] his life." And this is in line with justice.
+
+Mishnah 8
+
+<b>Rabbi Dostai beRebbe Yannai in the name of Rabbi Meir says: Anyone who forgets one thing from his studies - Scripture considers him as if he is liable for [forfeiture of] his life, as it is said (Deuteronomy 4:9): "Only guard yourself,  etc.:</b> As he did not put it into his heart to say that forgetting is common with people. He should have reviewed the law many times and be thinking about it the whole day and the whole night, until it could not leave his heart. And [as] he did not, he is liable for [forfeiture of] his life; since he will come to give rulings according to his memory and say, "So said Rabbi." And [so] he will forbid the permissible and permit the forbidden and a mishap will come from his hand; and he will be called a sinner,  'for an error in study is considered an intentional transgression.'
+<b>One could [suppose this statement applies to] even one whose studies have overpowered him; therefore, the verse says, "and lest they depart from your heart all the days of your life" - he is not liable for [forfeiture of] his life until he sits down and [intentionally] removes them from his heart:</b> If he forgot it due to old age or due to another [matter out of his control], the Merciful One exempts him.
+
+Mishnah 9
+
+<b>Rabbi Chanina ben Dosa says: Anyone whose fear of sin precedes his wisdom, his wisdom endures:</b> The matter is said regarding effort: One who makes efforts to know wisdom in order to guard his soul from sin - and he becomes wise; his wisdom endures in his hand. And it comes out that when the studies and becomes enlightened, he removes himself from sins and does a commandment.
+<b>And anyone whose wisdom precedes his fear of sin, his wisdom does not endure:</b> He did not make efforts from the beginning to know wisdom in order to observe it, but rather to understand and be enlightened; and [so] it will not endure in his hand. And this is in line with justice. Another explanation: When a person's fear of sin precedes his wisdom, it comes out that when he studied, it guarded him and strengthened him to go on the path that he is accustomed to from many days; since when he fears sin and his heart adds great love for it and desires to add to it, it strengthens him to do that to which he is accustomed. But when the wisdom of a person precedes his fear of sin, it comes out that his wisdom [tries to] prevent him from sins that he is accustomed to. And in the end, he will rebel against it - as it will appear like a burden to him.
+<b>He would [also] say: Anyone whose actions are more plentiful than his wisdom, his wisdom endures:</b> When a person's actions are more plentiful than his wisdom, it comes out that his desire for wisdom is greater than his wisdom. And it comes out that his he will add wisdom to his wisdom each and every day.
+<b>And anyone whose wisdom is more plentiful than his actions, his wisdom does not endure:</b> As it comes out that his desire for wisdom is less than his wisdom, and it will come out that his wisdom will continually lessen. So did the early scholars, may their memory be blessed, explain. However one should ask, how is it possible for his actions to be greater than his wisdom. If he doesn't know the Torah and the commandments; when he needs to do these actions, upon what [basis] will he do them? Rather this mishnah was speaking according to a fit, good and accepted advice for the one who doesn't know - so that he not destroy his soul. [That advice is] that he accept upon himself to do all of the things that the sages tell him to do, and not to veer from them to the right or to the left when he knows them. And he should act according to the Torah that they instruct him and according to the law that they tell him. And immediately when he accepts upon himself this acceptance with a full heart and a desiring soul, he brings [himself] reward, as if he [did] all of the commandments. And according to this approach, they said, "Anyone whose actions are more plentiful than his wisdom," [as] even for the one who does not know and does not do, they are called actions - since he has reward for them as if he did them, on account of [his] acceptance. And so is it explained in The Fathers According to Rabbi Nathan 22:1, as we learned there, "Anyone whose actions are more plentiful than his wisdom, his wisdom endures, as it is stated (Exodus 24:7), 'we shall do and we shall understand.'" As Israel had doing precede understanding, [whereas] they should have said, "we will understand and we will do" - as before one can do an action, they need to understand what to do. However they accepted upon themselves first to do all that He would command them and [that] they would understand; and they received reward from it immediately as if they had done them. "And anyone whose wisdom is more plentiful than his actions, etc." - that he should not say, "I will study this law and [then] I will practice it, I will study the whole Talmud and [then] I will practice it." If he says like this, his wisdom will not endure - as one needs to perfect the traits first and then his wisdom will endure.
+
+Mishnah 10
+
+<b>He would say: Anyone from whom the spirit of creations find pleasure, from him the spirit of God finds pleasure:</b> He wanted to say, one whose give and take (business dealings) is pleasant for people and they all know that he is [considered] trustworthy by the creatures. And it is like we say in Tractate Yoma 86a, "Any scholar who reads and studies and gives and takes with trustworthiness among the creatures - what do the creatures say about him? Happy is his father, happy is his mother (the editor says, in the gemara in front of us, it is found, 'happy is his rabbi') that taught him Torah, etc." And because of this, "from him the spirit of God finds pleasure," since the Torah is lauded through him. 
+<b>And anyone from whom the spirit of creations do not find pleasure, from him the spirit of God does not find pleasure:</b> He will not 'be innocent from God and from Israel.'
+<b>Rabbi Dosa ben Harkinus says: [Late] morning sleep:</b> As [it] negates prayer at its time.
+<b>midday wine:</b> As it negates Torah study and [so] leads to sin.
+<b>chatter of children:</b> As this playing draws in the hearts of people because of their love for youngsters, and it comes out that Torah [study] is neglected.
+<b>and sitting in the assembly houses of the Am Ha'arets (unlearned people, who are lax in observing tithes and purity laws):</b> And many evils [are found in] their assembly houses.
+<b>remove a person from the world:</b> Since for what was man created besides to be involved with Torah, and it is 'the length of days and the years of life?' And if he [engages in] such things, 'why does he have life?' And it is fit to drive him from the world, as he is vanity and his days are vanity. And since he has lived some years and has been involved in his affairs and it has not helped - because he has neglected Torah, for what [reason] should his days be increased? There is  parable [relevant to this] about a king that gave his servant one hundred  silver coins and he threw them into the sea, and [then] returned and requested others from him. And is it not fit that he not give him more? So is it [with] one who does not involve himself with Torah.
+
+Mishnah 11
+
+<b>Rabbi Elazar of Modi'in says: One who profanes the Kodeshim (sacred material):</b> This is one who who intends to delay their consumption and [so] renders them impure. It is the same whether it is sacred material for the altar or whether it is sacred material for the upkeep of the House (<i>bedek Habayit</i>) - if he profanes them, he has no share in the world to come. 
+<b>one who desecrates the holidays:</b> He made these two things adjacent because they are [both] called holy things. With holy material, it is written (Leviticus 6:18), "holy of holies"; and with holidays, it is written (Leviticus 23:2), these are "the holidays of the Lord, which you shall proclaim, holy proclamations." And about this the rabbis, may their memory be blessed, said (Pesachim 118a), "Anyone who profanes the holidays - it is as if he worships idolatry, as it is stated (Exodus 34:17), 'You shall not make molten gods for yourselves.' And it placed it adjacent to, 'You shall observe the Feast of Unleavened Bread.'" And he said here, "one who desecrates" and he did not say, "one who profanes the holidays," because he is not speaking about the festival day itself - as about this it is not required to speak, since a festival day is like Shabbat. Rather, he is speaking about the intermediate days of the holiday (<i>chol hamoed</i>); about the one doing forbidden work with his hand. And [such a one may] say, "These days do not have so much holiness, like the first [festival] days." And [so] he does every work and disgusting thing on them, 'yet he will not feel shame.'
+<b>one who nullifies the covenant of Abraham our father:</b> This is one who pulls his foreskin to cover his corona and he appears like an uncircumcised one - it is like one who does it to anger, to disgrace the commandments.
+<b>one who whitens (embarrasses) the face of another in public:</b> This is a derivative of the things for which he should die and not transgress. And the sources (<i>avot</i>) [of the derivatives] are three: idolatry, [forbidden] sexual relations and the spilling of blood (murder). The derivative of idolatry is the wood [that comes from] a tree-god (<i>ashera</i>); and like we say (Pesachim 25a), "We may heal ourselves with anything, except for the wood of a tree-god." And even though it is not [necessarily] idolatry itself; but rather [even when] it is its auxiliary, he should die and not transgress rather than benefiting from it. And the derivative of sexual relations is one who stares at or converses with a married woman - that he should die and not transgress. [It is] like that case in Sanhedrin 75a about the one whose heart [became sick] with lust about whom they said, "That she stand before him naked - He should [rather] die; she will not stand before him naked! That she should speak with him from behind a fence - he should [rather] die; she will not speak with him from behind a fence.” And the derivative of spilling blood is "one who whitens the face of another in public" - since his blood flees from the embarrassment. [It is] as we say (Bava Metzia 58b), "We see that the red leaves and white comes [in its place]." And because of this, he has no share in the world to come.
+<b>one who reveals meanings in the Torah that run contrary to the law:</b> This is one who makes his face brazen towards the Torah, to do sins in public. And the same is true of one who makes his face brazen towards its learners.
+<b>even though he has Torah knowledge and good deeds, he has no share in the world to come:</b> And these words [relate] to when he has not repented, but rather died with afflictions - as death and afflictions do not atone [in this case]. But if he has repented, there is nothing for you that stands in front of (that is resistant to) repentance. And so is it learned in the gemara in Peah (Yerushalmi Peah 1:1)
+
+Mishnah 12
+
+<b>Rabbi Yishmael says: Be yielding to an elder (literally, a head):</b> He wants to say, that he be yielding to one who is a head and a lord, as it is stated (Proverbs 25:6), "Do not exalt yourself in the king’s presence; do not stand in the place of great ones" - that you should not think of yourself as a great man, but lower yourself in front of him to do his desires and to fulfill his needs. And do not become [too familiar] with him.
+<b>pleasant to a <i>tishchoret</i>:</b> Meaning to say to be pleasant with his words to an appointed official (<i>shichvar</i>). Not that he lower himself in front of him, as he is not a lord; and not that he should [try to] overcome him - as [the official] also has power in his hand: since he judges the land and the king appointed him over his people, it is impossible that he will not think about doing bad to his enemies; and he can truly do it to them. But one can benefit from his friendship, as he is [like] the master of the land. And <i>tishchoret</i> is the [same] as <i>shichvar</i>. In the vernacular, it is <i>señorío</i>. And [it is] as we say (Sifrei Devarim 6), "Cling to the <i>shichvar</i> and they will bow down to you." (<b>and greet every person with joy</b>) And Rabbi Meir HaLevi (Ramah), may his memory be blessed, explains <i>tishchoret</i> from the translation (Onkelos Numbers 16:15) [of] "I have not taken the donkey of any one of them” as <i>shecharit</i> (conscripted). He wants to say that you should be pleasant with a great person and a head, and also [be] pleasant with his servant and do his will.
+
+Mishnah 13
+
+<b>Rabbi Akiva says: Joking and lightheartedness acclimate toward promiscuity:</b> He wants to say that joking and words of idle conversation with lightheartedness acclimates to promiscuity. But seriousness and fear are a safeguarding fence around sexual prohibitions - as this whole mishnah is talking about safeguarding fences.
+<b>Tithes are a safeguarding fence around wealth:</b> And like we say in Tractate Taanit 9a about that child that was reading "A tithe shall you tithe (<i>Aaser teaaser</i>)" (Deuteronomy 14:22): Rabbi Yochanan said to him, "Take a tithe so that you will become wealthy." The [boy] said to him, "And is it permitted to test the Holy One, Blessed be He? But it is written (Deuteronomy 6:16), 'You shall not test the Lord your God'?" [Rabbi Yochanan] said to him, "Rabbi Hoshaya (said as follows), 'Except for this, as it is stated, "Bring the whole tithe into the storeroom, that there may be food in My house, and test Me now by this"'" (Malachi 3:10). And about this is it said, "Tithes are a safeguarding fence around wealth" - that the person that wants to be wealthy should give tithes with a good eye. And he should not say, "[I have] a thousand kor - how can I give a hundred to the tithe, and they are worth much." As God, may He be blessed and elevated, is trustworthy to pay him all that he gave and to multiply the reward. And this is true also based on experience. And the matter of charity is like the matter of tithes - and [so] when he increases charity, he adds wealth to his wealth. And a person's heart should not prevent him from giving large gifts to the needy, lest his wealth shrink and he not have enough. And he will know that this will be the reason that he will have a right to make [wealth]. And the very wealthy one should not think that by his giving much charity - if he doesn't give [proportionately] according to his wealth and multitude of assets - that he will be innocent. As an evil thing may come into his heart to say, "How many coins have I scattered in charity; how many, many were dying of hunger and I saved them." And he does not know about all [this], that the poor person who gives a 'great sum' according to the tithe is better [off]. As [in the case of] a poor man who only has a seah and gives its tithe as is fit and a wealthy man who has two thousand seah and gives one less than two hundred; the poor man gets out innocent, but the rich man is [still] obligated by them. So is [it with] charity: everyone must give according to what he has - whether [it is] little or whether [it is] much.
+<b>Tradition is a safeguarding fence around Torah:</b> Traditions are the full spellings and incomplete spellings [of the words in the Torah] and the cantillation notes that the sages passed on to their students. And they are a safeguarding fence around the written Torah, such that you do not find differences among the books [of the Torah], except in a few places. This is not the case with the books of the Talmud, as in many place the versions differ. Also each and every day, new rationales are developed - and they write the version according to their opinion. And 'the right has been given' to tolerate it. 'As there is no perfect book in the world that they have not made to err.' And they attribute the mistake to the book and not to their opinion.
+<b>Vows are a safeguarding fence around abstinence:</b> Abstinence is a superior virtue and there are several good virtues that are [needed] to acquire it, as we say (Avodah Zarah 20b), "Cleanliness leads to abstinence." And this is one who separates from the pleasures of the world - even from the things that are permissible in eating and sexual relations; even from all of the other desires in avoiding honor and lordship and wealth and what is similar to them. And he distances himself from the roots of [the pleasures] and brings himself near to the fundamentals (literally, trunks) of the soul and its foundation. And [hence] he is close to the service of the Creator, may He be blessed. How is it with food? One who eats a little in order to live that he be healthy to study much Torah and to do great service in the service of God. And he drinks to fill his thirst and not to get drunk and [so] not 'expose himself within his tent.' And that which he only has sexual relations to fulfill the commandment, behold this is from the way of abstinence - as his intention is not to enjoy from the world. And there is also a second benefit: that he guard his soul from sin - as when his impulse overpowers him and he desires to do a sin, he will say in his heart, "I am vigilant about what is permissible, [so] how can I do this great evil, and 'I will have sinned to my Father in heaven all of the days.'" And this thing will [protect] him from all of the stumbling blocks. But one who goes after natural physicality and is pulled by his desires and his pleasures - even if he does not do a forbidden thing - will be found to have distanced himself from the fundamentals of his soul and its foundation. He will have also caused his soul to follow the body and the physical and 'sever it with an ax from its roots and  its foundation.' And [it is] as it is written (Hoshea 4:11), "Promiscuity, wine and new wine take the heart." Hence they gave a counsel to the one who is not able (to lead) to control his spirit and is pulled by the pleasures, to make a vow for some days to say, "I will not eat and not drink until time x except like this"; or to forbid what is permissible. And [then] his habit will control him, from that which he observes his vow. It comes out that he leads himself to conquer his impulse. And with this, the benefit that is in his hand is abstinence. And [it is] as [someone] said to Rabbi Pinchas (the editor said [that] this statement is in Yerushalmi Shabbat 1:3 and the version there is "to Rav"), "If you are not able to eat mundane foods in purity all of the year, eat [it so] for seven days." As one who eats mundane foods in purity is called an abstinent, as we say (Chagigah 18b), "The clothes of an ignoramus are impure in <i>midras</i> for the abstinent (<i>prushim</i>)." However it is not fit to fence oneself with fences unless his impulse is overpowering him, [and then] he may make a vow as a way of healing. However one who controls his spirit and is able to reach the trait of abstinence without a vow should not vow. [It is] as we said (Yerushalmi Nedarim 9:1), "Is it not enough for you with what the Torah forbade, such that you forbid yourself the permitted?" But certainly if you see a man whose impulse is overpowering him, he needs to add a big fence according to that which he needs to conquer his impulse. And once he has conquered his impulse, he goes back to the moderate disposition. There is a parable about a physician [relevant to this]: When the physician sees that the illness is mild and easy to heal, he gives him a mild treatment. But when he sees that he illness is heavy and strong, he chooses a strong treatment until he heals; and afterwards, he goes back and gives him moderate things that hold the body's health. And because of this, they said, "Vows are a safeguarding fence around abstinence" - and they did not say, "Oaths are a safeguarding fence around abstinence." As an oath halts immediately, as he swears that he will not eat this thing until day x. And that is not a safeguarding fence - as he is halted immediately, in that he cannot transgress it. But a vow is that he say, "If I eat more than this amount until day x, all of the fruits of the world will be forbidden until a different time that he specifies. That is called a safeguarding fence, as it is a thing that he may overstep. And it is better for the one whose heart is dedicated to the Heavens if he is not in control of himself to do the safeguarding fence without a vow.
+<b>A safeguarding fence around wisdom is silence:</b> This is a safeguarding fence for both wisdom itself and for its traits. How is it? That he doesn't interrupt the words of his fellow, and he says about that we has not heard, "I have not heard." And even though it is not included in silence, silence brings to it. With wisdom, how is it? He does not speak in front of someone greater than him in wisdom. As one who studies in front of his teacher and sees a fit rationale should not immediately think that it is true; and he should not want to say it until his teacher has finished speaking. For were he to do so, he would miss what his teacher will say and he will not know the rationales of the earlier sages; as his heart will be 'moving and wandering from knowing their opinion.' And also because his [own] rationale cannot be so focused until he hears what the early scholars said and [then] weigh in the scales of his intellect which one is more proper - this one or that one. Therefore silence for a student in front of his teacher "is a safeguarding fence for wisdom." And when he finds a rationale and his teacher is still speaking, should he not be quiet? He should not open his mouth until the words of his teacher are clear and his rationale is etched into his heart - until he finishes his words and knows what his teacher taught him. And afterwards, his reasoning will be sharp and focused. And about this Shlomo, peace be upon him, said (Proverbs 18:2), "The fool does not desire understanding, but only to reveal his heart." 
+
+Mishnah 14
+
+<b>He would say: Beloved is man, since he is created in the image [of God]. A deeper love - it is revealed to him that he is created in the image, as it says (Genesis 9:6): "for in God's image He made man":</b> Since he doubled the expression, we should say that this is its explanation: "Beloved is man since he is created in the image" - as even if the thing was not made known, but man was [still] created in the image of God, he would be beloved in front of Him; since they were created in His image and in His likeness. But when He revealed the thing to us, He showed us a deeper love.
+<b>Beloved are Israel, since they are called children of the Omnipresent. A deeper love - it is revealed to them that they are called children to God, as it says (Deuteronomy 14:1): "You are children of the Lord, your God":</b> Also since he doubled it like the first.
+<b>Beloved are Israel, since a precious instrument has been given to them:</b> With which the world was created - this is the Torah, since the whole world was created with it; and all of the creatures were only created so as to observe it. And everything under the skies - all of them - are a function of a function for the needs of the practitioners of the Torah. There is a metaphor [relevant to this] about one who makes a tool for his profession and, with it, he does all of his work. So too is the Torah the tool of the Holy One, blessed be He, and with it the whole entire world was created. 
+<b>A deeper love - it is revealed to them that the precious instrument with which the world was created has been given to them:</b> With which the world was created.
+<b>as it says (Proverbs 4:2): "For a good lesson I have given to you; do not forsake my teaching":</b> And you should know that these words are of great benefit for devotion [to God] - since he revealed to us that man is more beloved in front of Him than all of the creatures because he is created in the image; and [that] Israel know that they are more beloved than all of the other peoples since they are  called the children of the Omnipresent and He chose us from all of the nations and gave us His Torah, as a function of which the whole entire world was created. [So] by all events, we know that God, may He be blessed and exalted, is close to us. [Still,] a person should not think that if he does what is 'straight in the eyes of the Lord' and not sin that he is close to God, as you know that the grasp of man is limited and not complete [such] that he can reach devotion [to God]. And [yet] it should not appear to him that He is completely far from him - "a deeper love is revealed to" him 'if he is from the seed of the Jews.' And he should not be in his own eyes only an evildoer and not only righteous. 'And this is the teaching of man' - not to distance himself and not to come close, 'and all is in accordance to the majority of the deed.' As with the great devotion [involved here], how can we have it - and 'there is no man on the earth that does good and does not sin.' [It is] as Yirmiyahu said (Jeremiah 30:21), "His chieftain shall be one of his own, his ruler shall come from his midst; I will bring him near that he may approach Me, declares the Lord; for who is it who would pledge (<i>yeaarev</i>) his heart to approach Me?" And <i>aarev</i> [here] is an expression of <i>aarevut</i> (guarantee).
+
+Mishnah 15
+
+<b>Everything is foreseen:</b> As it is written (Psalms 139:1-2), "Lord, You have examined me and know. When I sit down or stand up You know it; You discern my thoughts from afar, etc."
+<b>and freewill is given:</b> As He gave into the hand of people to do all that his heart desires - whether good or whether bad; as it is stated (Deuteronomy 30:15), "See, I set before you, etc." And Rambam, may his memory be blessed, said that this thing is from the wonders: That even though freewill is given to man to do his will, the Holy One, blessed be He, knows what he will want to do before the thought and before the action. And not by force will a man do the good or the bad, but rather from the will of his [own] heart. And God, may He be blessed, knows at the beginning that which will be his will - and even those things that are weighed out and it is possible that they will be and possible that they will not be. He knows everything at the beginning of the deed, and it is a wonder.
+<b>and with goodness the world is judged:</b> And the Holy One, blessed be He, does not judge man only according to his deeds - rather [also] with His Goodness and His trait of kindness. And this is what David said (Psalms 25:7), "Be not mindful of my youthful sins and my transgressions." Sins - whether they are accidental or volitional - are what a man does in his youth, when his impulse impels him and his intellect is weak. However those that he does after he has grown in years and his intellect is complete are called transgressions or rebellion. And because of this, he confessed and said, "Both the sins of my youth and the transgressions from after I grew up, 'do not remember'; and so [too] let my memory go up in front of You, remember me for the good. 'But in keeping with Your kindness, You remember me - as befits Your goodness, Lord.'" As the world is judged with kindness, and even evildoers are judged with His goodness, as it is stated (Psalms 145:9), "Good is the Lord to all [and His mercies are to all of His creatures]." And the evildoers are included in His creatures - of the Holy One, blessed be He - as it is [found] in the midrash.
+<b>And all is in accordance to the majority of the deed:</b> And even though the world is judged with the 'good of the Lord,' not every person is [equal] with [God's] trait of good. As for one who does much kindliness, the trait of kindness is much more than his deeds, and for the one who does little, it is little [more]. And [if] all are judged with His goodness, [yet] the good beyond the deeds of the evildoers is not as much as for the righteous; and also the righteous who do much and [those] who do a little are not the same, as "all is in accordance to the majority of the deed." And it is like it is said in the midrash (Vayikra Rabba 17:1), "'The Lord is good to those who hope in Him, to the soul that seeks Him' (Lamentations 3:25) - the one who hopes and is busy [with it] is not similar to the one who hopes and is not busy." And our teacher Moshe (Rambam), may his memory be blessed, followed the textual variant, "but not according to the deed." And he explained that all is according to the majority (quantity) of the deed. As in the matter of charity, one who gives a thousand zuz over a thousand times, that is according to the quantity of the deed; but "not according to the deed" - that is is the one gives it [all] at once. As this one arouses his thought a thousand times to do good among his people, and that one only aroused [it] the first time. 
+
+Mishnah 16
+
+<b>He would say: Everything is given as collateral:</b> For everything that a person takes from this world, he is a guarantor and his children are guarantors. And one who inherits his father and his mother should not think, "This money is my inheritance, I will do all that I want with it." As nothing that he has is his, since everything is God's. And that which he took from Him, he took it on collateral; and in the future he will have to pay for it. There is a parable [relevant to this] about a man that came into a city and did not find [anybody] there. He went into a house and there he found a set table and all types of food and drink were upon it. He ate and drank and said, "Have I not acquired all of this, and it is all mine - I will do all that I want with it." And he did not see the owners who were observing him from another place. And in the future, he will have to pay [for] all that he will eat and drink, as he is in a place that he cannot escape. 
+<b>and a net is cast over all of life:</b> This is death and a person cannot be saved from it - 'like fish caught in a bad net.'
+<b>The shop is open:</b> As people go in there and take all that they need now and don't 'see what will come from it.' And they don't think if they will have with what to pay when it comes time for the payment, since they find the store open and they can take all of their needs at the time. Such are people in this world. 
+<b>and the shopkeeper grants credit:</b> This is the owner of the store who gives to others on credit - he is the judge and is paid by them later. So is the Ruler over His world: He gives all the wants of those that come to the world - whether good or whether bad - and in the end, He will be payed by them later.
+<b>and the accounting ledger is open:</b> This thing is said for two matters. The one is a metaphor that there is no forgetting in front of His throne of glory. As the shopkeeper grants credit, he grants credit and lends to many people - [to] some for thousands and tens of thousand, and [to] some for one dinar. (And for an error) (for loss) Were it not for his alacrity that the ledger is open in front of him and he immediately writes everything, sometimes he would forget the small things because of the big ones - if he would lend orally. And about this is it said, "and the accounting ledger is open, and the hand writes." This is to say [with] both the big sins and the small ones - all of them - it is as if they are written in front of Him; and he does not forget the earlier transgressions. And the second [matter] is to inform us that there is no waiting for the opening of the ledger after he does the sin. Rather with the end of the act, it is already written; so that an instant not pass that this transgression is not attributed to him. As even though transgressions are forgiven to penitents, they are first attributed immediately when they are finished doing them. And afterwards if he repents, he is forgiven for them. [It is] as we say in the midrash, "One who does not do it, is not like the one who does it and is forgiven" - as the one who does not do is greater than the one that does and is forgiven. And [regarding] that which it said (Berakhot 34b), "The completely righteous cannot stand in the place that the penitents stand," it wanted to say that penitents have to separate from that which is permissible [but] similar to the matter in which they sinned. As if he transgressed sexual prohibitions, he should act with abstinence towards the thing that he sinned in - even with his wife and even with what is permissible - more than the completely righteous need to do.
+<b>and everyone who wants to borrow can come and borrow:</b> As permission to [do so] is given to every man, and the one that wants to take the path that he desires, let him come and take: The fools thinks that the world was created to enjoy it, but all of the thoughts and the pleasure of the righteous is to be free to fulfill the commandments. And every man chooses for himself, but happy is the one who chooses the good.
+<b>and the collectors go constantly on their daily rounds:</b> from the Heavens. As they search through the actions of people, as it is stated (Job 7:18), "You inspect him in the mornings" - to know and make known what they are doing.
+<b>and exact payment from man - with his knowledge:</b> How is it? When he knows and remembers the sin that he does; [so] that when the punishment come to him, he recognizes and discerns that it is for that sin. And happy is he - as through this, he justifies the judgement and repents; and the  sin is atoned for him.
+<b>or without his knowledge:</b> How is it? For example, when afflictions come to him and he does not remember the sins that he did. And there are some that think that the afflictions come to them unjustly, as they say, "'We are righteous and we have not sinned,' and why is there this great evil [that has come] to us." And they will die without repentance. And their worms will not die, as they vilified the judgement and justified themselves. Woe to them and woe to their carcasses - as they sinned against their bodies. There is a parable [relevant to this] about a king that said to his servant, "Go and take collateral from x." [So] he went and took collateral from him, but that man does not remember the debt. And he yells and is in wonder about [why] they are taking collateral from him, and it is given over to his heart (he is distressed about it). Such is the one who payment is taken from, from the Heavens, without his knowledge. But when he remembers the debt and knows that the taking of collateral is justified, the matter is not given over to his heart so much.
+<b>and they have that upon which to rely:</b> for their deeds: Upon [God's] trait of justice, <b>and the judgement is true judgement.</b> 
+<b>and everything is prepared for the feast:</b> That the purpose of all of these things is in the end only to prepare the feast; meaning to say for life in the world to come.
+
+Mishnah 17
+
+<b>Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation (<i>derekh erets</i>; literally, the way of the world):</b> Meaning to say [that] one who does not know Torah is not complete in the traits of <i>derekh erets</i>; as most of the good traits that exist in the ways of the world are in the Torah - like "surely lend him" (Deuteronomy 15:8), "Surely award him" (Deuteronomy 15:14), "Just scales, just weights" (Leviticus 19:36), and many, many like these. If so, without Torah, his dispositions in <i>derekh erets</i> will not be complete.
+<b>if there is no worldly occupation, there is no Torah:</b> He wants to say that he first has to perfect himself in [his traits]. And through this, the Torah will rest upon him, as it never rests upon a body that is not in possession of good traits. [And] he should not learn Torah and afterwards take the commandments for himself, as this is impossible. And this is like the matter that is stated (Exodus 24:7), "we will do and we will understand," and like we have written [about it]. 
+<b>If there is no wisdom, there is no fear:</b> As there can be no complete fear without wisdom, as it holds it and gives light to lead him on the [proper] path.
+<b>if there is no fear, there is no wisdom:</b> As he needs to have fear precede wisdom. As without this, the wisdom will not last in the end - [as] he will be sick of it and leave it. Since if he does not first have perfection of the traits and he does not fear God, 'what good is the cost in the hand of a fool to purchase wisdom, when he has no heart' to fulfill the word of God. As fear needs to [come] before wisdom.
+<b>if there is no knowledge, there is no understanding:</b> There are three 'brains' and they are divided to [contain] three things - wisdom, understanding and knowledge. Wisdom is that which he learns from others, understanding is that which he derives one thing from another by comparison and knowledge is that which he grasps on his own. And that which they said, "if there is no knowledge, there is no understanding," is because if he does not have the ability to grasp and know a thing itself on his own, how will he derive something by comparison to something [else]? As knowledge precedes understanding; and without knowledge, it is impossible that he have understanding.
+ <b>If there is no understanding, there is no knowledge:</b> If he does not have the power to understand things by comparison [to another] thing, it is because he does not have complete knowledge to grasp and understand that thing [from which he seeks to understand,] itself.
+<b>If there is no flour, there is no Torah:</b> Because he will need to search for his livelihood and he will not be able to be involved in Torah [study].
+<b>if there is no Torah, there is no flour:</b> Meaning to say, since he has no Torah, no purpose [comes from] the flour. As a man only gains from his wealth that the needs of his body be found and that he be free to be involved in Torah.
+<b>He would say: Anyone whose wisdom exceeds his deeds, to what is he compared? To a tree whose branches are many but whose roots are few; and the wind comes and uproots it and turns it upside down, etc. But one whose deeds exceed his wisdom, what is he like? Like a tree whose branches are few but whose roots are many; since even if all the winds of the world come and blow upon it, they do not move it from its place:</b> And we have already explained these things in this chapter regarding "Anyone whose fear of sin precedes his wisdom, his wisdom endures, etc." (Rabbeinu Yonah on Pirkei Avot 3:9).
+
+Mishnah 18
+
+<b>Rabbi Eliezer ben Chisma says: [the laws of] Kinin (bird offerings):</b> The offering of doves by women who give birth.
+<b>and the beginnings of Niddah (menstruation):</b> They are three [anatomical] places - the 'house,' the 'attic' and the 'entrance hall'; and also the many sightings of blood that exist with menstruant bloods - <b>these are the body of the laws.</b> And it is like they said (Bava Metzia 84b), "They brought sixty sightings of blood in front of him, and he determined all of them to be pure (non-menstrual) blood."
+<b>Astronomical calculations and Gematria [numerical calculations]:</b> As they contain many calculations, and the wisdom of mathematics sharpens a man.
+<b>are the condiments to wisdom:</b>
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>Ben Zoma said, "Who is the wise one? He who learns from all men:</b> The sages of the nations of the world have said one who knows all of the wisdoms [yet] does not love wisdom is not a wise man but a fool. As he does not love knowledge, which is intelligence. However, one who loves and desires it - even though he does not know anything - behold, this one is called a wise man. In any event, he will reach true wisdom and find knowledge of God. And about this Ben Zoma said, "Who is the wise one? He who learns from all men" - as so much does he love wisdom that he asks [it] from every person. And even from the one who only knows (another) [one] thing does he learn; and then his path becomes successful and he will become enlightened. And because of this he is called a wise one,<b> as it says, "I have acquired understanding from all my teachers" (Psalms 119:99).</b> As so did David, peace be upon him, say - that he learned from every person; and he did not say, "This one is not as knowledgeable as I." Rather he learned from them all and became enlightened. There is a metaphor [relevant to this] about a man that lost a small vessel - would he not seek it from every man? 
+<b>Who is the mighty one? He who conquers his impulse:</b> Just as the power of the body is its virtue and its distinction, so too is the power of the soul is its virtue. And regarding the power of the body in man, it is also in animals - as they all have the power to lift weights and some more than others - [such that] Ben Zoma did not speak about it, as it is not called might. Rather [he spoke] about the might of the heart - which has two powers, to be mighty in war and that his heart never be afraid; and also the power to subdue the impulse. And this is dissimilar for man and beast, as animals do not have might of the heart. And about this, Ben Zoma said that the braver and stronger power of the heart is that which overcomes the impulse. As might in war is not such a great thing and 'like you, like them, in the description of men' - if they have power, this one also has strength, if 'they prepared their hands for battle, their fingers for war.' But to overcome the impulse - the enemy of a person in his face - and to destroy him, that is an elevated and strong might.
+<b>as it says, "slowness to anger is better than a mighty person and the ruler of his spirit than the conqueror of a city." (Proverbs 16:32):</b> Slowness to anger [describes] the one who holds his anger and his will is not to take revenge immediately, but to wait for the time and place of his vengeance. As the angry one that takes revenge immediately, confounds his actions and acts without intelligence. And about this, Shlomo, peace be upon him, stated, "slowness to anger is better than a mighty person." The one who holds his anger - even though he does not forgive during his anger - since he leaves the matter of revenge until later, [shows] more might of the heart than the mighty one in war; as also without intelligence can he be mighty in fighting. But "the ruler of his spirit" - which is more than one who is slow of anger, since he forgives during his anger, as he fears the word of God - is mightier "than the conqueror of a city." [This is] even though [the latter] has two things - might of the heart and wisdom, as it is stated (Proverbs 21:22), "A wise man climbed to a city of warriors, and brought down its mighty stronghold." As it is with might of the heart, wisdom and correct counsel that they conquer cities. And about this it is stated (II Kings 18:20), "counsel and might for war." And the ruler of his spirit is greater and more significant than all of this and he comes out overcoming his impulse from all bad things.
+<b>Who is the rich one? He who is happy with his lot:</b> [This is] the one who says, "I have enough with my lot: since I am able to support myself and my household and to engage in Torah [study], what is there [for] me with [any] other money - it is only for me to have what I need and to uphold the word of God." As one who is not happy with his lot and is not satisfied with what God, may He be blessed, gave him is a poor person; as it is explained in the verse (Proverbs 15:15), "All the days of a poor man are bad, but one with a good heart has a constant feast." He wanted to say [in this verse] that all the days of a 'poor man' that desires money are bad - 'a lover of money never has his fill of money': but all the days of the one with a good heart, who is happy with his lot, are good (as the one) [like] one who makes a constant feast. Hence it is an extremely good trait to be happy with his lot. And he is called rich, since God, may He be blessed, gave him with what to support himself and engage in Torah and in the commandments. As 'what is the advantage to man in all of his toil,' except to fulfill the Torah and the commandments. 
+<b>as it says, "When you eat [from] the work of your hands, you will be happy, and it will be well with you" (Psalms 128:2). "You will be happy" in this world, and "it will be well with you" in the world to come:</b> This verse is not a proof about the matter that one who is happy with his lot is called rich. Rather, [it shows] that a person is happy [also] with this good trait: when he does not desire to gather money and he hates gifts. [Instead,] he eats from the work of his hands and suffices with it, like the one who is happy with his lot - as his want is only to support himself. And Ben Zoma arranged these three traits like the order of Yirmiyahu the prophet, peace be upon him: wisdom, might and wealth, as it is stated (Jeremiah 9:22), "Let not the wise man glory in his wisdom; let not the mighty man glory in his might; let not the rich man glory in his wealth." He had wisdom precede might because it is a true virtue and it is in the intellect of the soul and sits in the body, not like might which is only in the body. Still, [might] is more elevated than wealth, since might is in his body - something that exists all the days that he is still alive - whereas wealth is outside of his body. And it is something transient, as he can make his wealth, and others take it [after only] half of his days. And even though the prophet stated that a man should not glory in these three traits, Ben Zoma made a distinction and said that there is a side of these traits that is without [physical] exertion and toil and that he can glory in: With wisdom, it is to be one learning (in every) [from every] man. As such, he will understand fear of God; and there is no exertion in it, as it is wisdom and not work. With might, it is to overcome his impulse and to forgive during his anger. In this too he can glory, since he is doing it from his fear [of God]. And this is what Shlomo, peace be upon him,  stated (Proverbs 19:11), "It is the intellect of a man that is slow to anger; it is his glory when he overlooks an offense." And since the desire of the one who is happy with his lot is only to learn and to keep the commandments, and when he has enough for his livelihood and support he is happy and recognizes that the rest is vanity, he is the 'rich' man who can glory in his wealth. As [in] all of these things, there is knowledge of the Creator, may He be blessed. [It is] as it is stated (Jeremiah 9:23), "But only in this should the one who glories glory, in his using his intellect and knowing Me; that I the Lord act with kindness, justice, and equity in the world; for in these I delight, declares the Lord." And Ben Zoma added a fourth trait and said: 
+<b>Who is honored? He who honors the created beings:</b> One who honors his fellow, honors himself - not his fellow. [As] what benefit is there to a man if they [give] him honor? If he is honored, the honor that they gave to him does not add to his status and his honor. And if he is lowly, for [others] to honor him will not make him honored again. And all honor for the lowly is a loss for those that honor him, as his status is not increased. [It is] like Shlomo, peace be upon him, stated (Proverbs 26:8), "Like binding a stone in a sling, so is paying honor to a fool." As one who binds a stone in a sling is doing nonsense; and there is no honor given to the rock - as it was not elevated by this. And so [too] is it nonsense to give honor to a fool. It comes out that you will say that [with] all the honor that a person does to the created beings, he is honoring himself. [This is] because he causes them perforce to honor him and [it will be considered] a debt, which is true honor. And about this is it said, "Who is honored? He who honors the created beings." 
+<b>as it says, "For those who honor Me, I will honor; and those who despise Me will be held in little esteem" (I Samuel 2:30):</b> And the proof of this verse is from an a fortiori argument (<i>kal vechomer</i>): If [with] the Holy One, blessed be He, that all of His creatures were only created for His glory, as it is stated (Isaiah 43:7), "that I have created for My honor" - and it would not be justified to owe them good for this, since they were not created for anything else and this is their work, and they have no right to do anything else - nonetheless, it stated, "For those who honor Me, I will honor"; all the more so and all the more so [with regard] to his fellows who a person is not (concerned) [obligated] to honor, [that] if he honors him, he will honor him [back], and raise him on his palms. And also with this trait there is no toil, and it is fitting and accepted.
+
+Mishnah 2
+
+<b>Ben Azai says: Run to do an easy commandment:</b> They already said a reason for this thing - "for you do not know the reward given [for the fulfillment] of [the respective] commandments" (Avot 2:1). And now Ben Azai added another reason and said, <b>Run to do an easy commandment and flee from sin; since a commandment leads to another commandment</b> - as this is a natural propensity. As when a man does a small commandment once, he draws closer to God and accustoms his spirit to His service and it becomes easier in his eyes to do another commandment that [requires] the same effort as the first one or a little more; as he is already accustomed to the performance of a commandment. And when he does a second (for a third) [and a third] - even if it is much more effort than the first ones - he will do it quickly, since the habit already steers him greatly. [This occurs] until it steers him very much and he will completely do all of the commandments.
+<b>and a sin leads to another sin:</b> This too is natural. Since he has done one sin and distanced himself from the service of God, may He be blessed, when another sin comes to his hand - even if the impulse does not have a desire for it like for the first - he will do it; as his spirit is accessible to his impulse and it pushes upon it. And even if his desire is not great in the matter, he will do all of the sins; as his nature is used to 'doing every abomination towards God that He hates.'
+<b>since the reward for a commandment is another commandment:</b> This is a reason other than nature. And so he wants to say that the Holy One, blessed be He, did not give good or evil into the hand of a person; rather only choice, as it is stated (Deuteronomy 30:19), "and you shall choose life." And since he has chosen a path, if he is going in the good, God is with him. And [so] if he does one commandment, it helps him to do another commandment - as on his own, he doesn't even have the ability to do good. And about this it says, "since the reward for a commandment is another commandment, and the reward for a sin is another sin." And not, God forbid, that this is his reward. As if so, what reward does he [actually] have? And the thing is not like this, as his reward exists for the world to come. But rather he wants to say that the fruit of [doing] a commandment is [doing another] commandment; and he eats its fruits in this world, which is that it helps him to do other commandments. And it comes out that the principle expands and it exists in the world to come. And this is what is stated (Isaiah 3:10), "Hail the just man, for he is good; they shall eat the fruit of their works." 
+<b>and the reward for a sin is another sin:</b> And if he chose death and evil and did a sin, the Holy One, blessed be He, distances Himself from him and leaves him and gives him over to his evil nature. And this is the fruit that comes out of the sin - that he is left to do another [sin], and he does not have the ability to veer from this path; as a man's path is not his own once he has already chosen his path. And this is what is stated (Isaiah 3:11), "Woe to the evil wicked man; as his hands have dealt, so shall it be done to him." And about this the rabbis, may their memory be blessed, said (Yoma 38b), "One who comes to purify himself is helped; one who comes to defile himself is given openings." [That] is to say that if he comes to defile himself, he is not helped; but has many openings in which to enter and do evil - as he is left to do what is good in his [own] eyes. And about this the sages, may their memory be blessed, gave a parable (Yoma 38b): To what is this similar? To a man buying petroleum (naphtha). When he comes, [the seller] says to him, "Measure for yourself" - as if he did not buy it with his money, he would not have permission to [touch] it. But after they sold it, he says to him, "Measure for yourself" - because its smell is bad. So is it with the evildoers; after they have chosen the path of evil, they are left to their desire and their will. As, God forbid [that it be otherwise] - no man is assisted from the Heavens for a bad thing. But the righteous who choose the good path are assisted [for the good]. There is a parable [relevant to this] of a man who bought fragrant oil (afarsimon). [When] he went to measure it for himself, they said to him, "Wait until we measure it with you, and we will all be perfumed [from it].
+
+Mishnah 3
+
+<b>He would say: Do not disparage anyone, and do not shun any thing:</b> That you should not disparage any person, and even a lowly one. And do not exaggerate your words, to say that it is far [removed] that damage will come to me from this talk.
+<b>For you have no man who does not have his hour:</b> Who is [then] able to damage or benefit - if little, if much.
+<b>and you have no thing that does not have its place:</b> And [so] you have to be careful about it.
+
+Mishnah 4
+
+<b>Rabbi Levitas, a man of Yavneh, says: Be very, very humble in spirit, for the hope of man is worms:</b> How can a man be proud at all - as in the end, the worms will be better than he? And about this he said, "Be very, very humble in spirit" - to emphasize the thing and say how great the punishment is for haughtiness and that is the proud one. And Rambam, may his memory be blessed, explained that he came to inform us that even though the middle point in all of the traits is the praiseworthy - like the trait of generosity, since both the spendthrift and the miser are bad and the middle is the [right] choice; and so with the trait of cruelty, that a person should not be cruel and [also] not completely merciful, as he should not have mercy on the wicked, and not be cruel to other people, rather the middle is the good path, to be merciful but to be cruel when needed; and so [too] totally with all (the intellect) [the traits], a man should grab the middle path and the moderate trait - yet this trait of haughtiness must be removed from oneself to the far extreme. As there is no trait more problematic than it; and most of the sins of the Torah depend upon it. And moreover, it causes forgetfulness of the Creator, may He be blessed, from the heart of a man - as it is stated (Deuteronomy 8:14), "And your heart grow haughty and you forget the Lord, your God."  And this is what we learned [here], "Be very, very humble in spirit." And the sages of the Talmud have already argued about this thing in Tractate Sotah 5a - "One said, 'In excommunication is the one that has it and in excommunication is the one that does not have it at all.'" [This] is to say that a person should not be humble in spirit to the final extreme and not to be so lowly that people disparage him. Rather, he should be moderate in taking haughtiness - not to (beautify himself) [make himself proud], but not to lower his spirit to the utmost lowliness, that he not come to disgrace. And about this they said, "In excommunication is the one that has" much haughtiness "and in excommunication is the one that does not have it at all" - as he is not a person, but 'he is similar to the beasts.' "And the other one said, 'In excommunication is the one that has it at all'" - as it is so bad a trait that he must distance himself from it completely. And there should not be in him from it at all, like the opinion of Rabbi Levitas, and for the reason that we have written. And so is the law.
+<b>Rabbi Yochanan ben Beroka says: Anyone who desecrates the Name of Heaven secretly, they punish him publicly:</b> [Of course,] the desecration of the Name that is mentioned in the Talmud is public (by definition). And according to the importance of a man can there be a desecration for a small thing, as was said (by Rav Nachman in Tractate Chullin) (Yoma 86a), "How is desecration of the Name? (Rav said,) 'For example, [if] I took meat from the butcher and did not give him money immediately.'" Hence the sages and men of repute (need) to watch their deeds more than other people. And every man is according to his standing. 'And anyone who wants to take the name (and consider himself important in this regard), let him come and take [it].' And they said in Tractate Sanhedrin 74a that even for tying a shoelace (in the way of the gentiles), he should let himself be killed and not transgress. This is not by way of obligation, yet one should let himself be killed for this - as he is doing a commandment that sanctifies God, may He be blessed, and [so] 'he acquires his [share in the] world [to come] in an instant. But in three things everyone is obligated to let himself be killed for them; and if he transgresses and does not allow himself to be killed, it is a major sin [in itself] like idolatry, murder and sexual immorality. And the punishment for public desecration of the Name is greater than those three, as it is stated (Ezekiel 20:39), "As for you, House of Israel, thus said the Lord God, 'Go, every one of you, and worship his idols and continue, if you will not obey Me; but do not desecrate My holy name any more with your idols and your gifts.'" Behold, it is elucidated for you that He was more (in remembrance of) [exacting about] that which they were worshiping idols because they were desecrating His holy Name publicly than [because] of the idolatry itself. And [hence] that which we learned, "Anyone who desecrates the Name of Heaven secretly," is speaking about things that are a desecration of the Name in of themselves, like idolatry - as he is affirming [the idol's] divinity. And so too, the one who swears falsely with the Name of the Holy One, blessed be He - which is deceiving the minds of the creatures - is a desecration - as it is stated (Leviticus 19:12), "You shall not swear falsely by My Name, desecrating the Name of your God; I am the Lord."
+<b>There is no differentiation between unintentional and intentional when it comes to desecration of the Name:</b> Not that he is punished for the unintentional like the intentional; but rather that also for the unintentional is he punished publicly, and each one 'will carry [the punishment] according to his transgression.' [This is] because the unintentional is considered a transgression [in such a case] when it is not beyond his control, since he should have been careful that it not come to him - and he was not careful. Therefore the verse obligates him in a sacrifice in order to atone for him.
+
+Mishnah 5
+
+<b>Rabbi (Shimon, his son,) [the editor said that the text in front of us is Yishmael] says: One who studies Torah in order to teach:</b> The explanation is not, God forbid, that this is speaking about studying in order to teach and not to do - since such a one is given into his hand neither to learn nor to teach.  Rather it is in order to do [according to] that which is forbidden and that which is permissible, and not to toil and look into it much; (rather) [as maybe] he will find something forbidden in the permissible things. Instead, he takes things according to their simple meaning. Because of that, he will only "be given the opportunity" according to his thought, [which is] to study and to teach.
+<b>One who studies in order to practice will be given the opportunity to study, to teach and to practice:</b> He wants to say that his intention is to analyze his learning so as to know the truth of the matters and his will is to toil several days and [even] years to fathom a small thing and to conduct himself according to the truth; behold, this is one who studied in order to practice - as the whole thrust of his intent is only that his action be truthful. Therefore, he "will be given the opportunity to study, to teach and to practice" - as it is all included in action.
+<b>Rabbi Tzadok says: Do not make it [the Torah] into a crown with which to aggrandize yourself, and not into a spade:</b> That he not make his words of Torah like a spade to aggrandize himself and be honored on their account in this world, as that is benefit from honor. The exception is if he has the intention that if be for the Torah's honor. (Like they show) [As when they show] him honor, the Torah is honored by it. And if the whole-hearted intention of the sage is for the honor of the Torah - and not for his honor - it is permitted.
+<b>and not into a spade with which to dig into them:</b> That he not have benefit of money, as one should not benefit from them at all.
+<b>And thus Hillel used to say: And one who makes use of the crown (<i>taga</i>) [of learning] passes away:</b> <i>Taga</i> is an expression that means crown, as [crown is rendered] in its [classical Aramaic] translation.
+<b>From here you learn that any one who benefits from the words of the Torah:</b> One who benefits from words of Torah in this world, behold he <b>removes his life from the world</b> to come. And it is not only benefit from honor and benefit of money that they spoke about, but it is forbidden even to save oneself [with Torah]. As behold, they tied up Rabbi Tarfon to throw him into the river, as they thought that he was a thief. And he (only) said, "Woe to Tarfon, as this one is killing him." And since they [then] recognized that he was Rabbi Tarfon, they let him go and he ran away. All of the days of that righteous one, he was anguished about this thing and said, "Woe is to [me] that I have made use of the crown of Torah" - since anyone who makes use of the crown of Torah does not have a portion in the world to come. And we say the reason is because Rabbi Tarfon was very rich and he could have appeased him with money (Nedarim 62a). And we also say in Bava Batra in the first chapter (Bava Batra 8a) [that] Rabbi (Rabbi Yehuda Hanassi) opened his storehouses in a year of drought. He said, "Let the masters of scripture, the masters of Mishnah and the masters of Talmud enter! Let the ignoramuses not enter!" Rabbi Yochanan ben Amram pushed and entered; he said, "Rabbi, sustain me." He said [back] to him, "Have you  read [scripture]?" "No." "Have you studied mishnah?" "No." "And if so, with (in the merit of) what should I sustain you?" He said, "Sustain me like a dog or a raven." He got up and sustained him. But after he left, he said, "Woe to me, since I gave from my money to an ignoramus." Rabbi Shimon beRabbi said to him, "Maybe that was Yonatan ben Amram, your student, who does not want to benefit (with the honor) [from the honor] of Torah." They  checked and found that it was like his words. [Hence], Rabbi said, "Let all enter!" But [didn't] Rabbi also say [he wanted] to sustain [based] on the honor of Torah? Rather it was a year of drought, when it is a commandment to sustain whoever is lacking his needs; and the one who needs may take. However Rabbi did not want to give benefit from his money to ignoramuses. And Rabbi followed his reasoning, as Rabbi said, "Punishment only comes to the world because of ignoramuses." And nonetheless Yonatan ben Amram [went] beyond the letter of the law. As since he saw that they were only sustaining Torah masters, he said, "If so, they are sustaining based on the honor of Torah" - and he did not want to benefit from the honor of Torah. And it appears that maybe if they had not been willing to sustain him on the condition that he was an ignoramus, he would have sustained himself through the honor of Torah - as this transgression is no greater than all of the commandments in the Torah, about which it is stated (Leviticus 18:5), "and live by them" and not that he die by them, except for the three known ones (Yoma 85b). And that which they said (Ketuvot 105b), "From here, [we see] that the verse counts one who brings a gift to Torah scholars as if he brings up the first fruits" - they only said it about something to which commoners are [also] accustomed, as it is the way of people to bring a gift to an important person even if he is an ignoramus. And that which the sages said (Berakhot 10b), "[A scholar] who wants to benefit, he may benefit  like Elisha" - this is [referring to] one who puts his merchandise into the 'pocket' of Torah scholars (for them to resell for a profit), their reward for which is great and it is permissible. And the verse also exempts them from types of taxes and fees and even from money for the poll tax, and other [benefits] that are known from tradition that the Holy One, blessed be He, allowed Torah scholars. And so did Rabbi Meir (Halevi), may his memory be blessed, arrange the matter.
+
+Mishnah 6
+
+<b>Rabbi Yosi says: Anyone who honors the Torah, etc.:</b> And what is the honor of Torah? That he not place [holy] books on the floor and that he not sit on a chair or bench together with them on the same level; and that he honors it and its learners. As it is a known thing by force of the verses - and logic attest to it - that we can assume that someone who speaks well about the good and about the sages is righteous. And [regarding] any one who judges them unfavorably, takes [up] their actions to say that they are not thought out and does not see them to be a merit for them; and when evildoers are spoken about, he justifies their deeds - it is known that he has a trace of evil. And do not have a doubt that you can discern the hearts of men by this. And there is a whole verse about this that Shlomo, peace be upon him, stated (Proverbs 27:21), "For silver, the crucible; for gold, the furnace; and a man, according to his praising" - meaning to say, according to what he praises. And even though it is written (I Samuel 16:7), "but the Lord sees to the heart," that is speaking concerning heresy. As a man does not have the ability to discern if his fellow is a heretic, since these are matters hidden in the hearts of the heretics. But the speech of the believers (the editor said, according to the [context], some words are missing here, and there are those that have the textual variant, "but they are like believers in their speech.")  
+<b>his body will be honored by the created beings:</b> He is helped from the Heavens that the created beings will honor him, since he honors the Torah and does the things that we mentioned. And about their opposites, they said:
+<b>Anyone who desecrates the Torah - his body will be desecrated by the created beings:</b> About these they said, one who reveals [improper] faces of the Torah and says, "Why was it necessary to write, 'And Timna was a concubine'?" (Genesis 36:12), and similar to it - behold this is one who desecrates the Torah.
+
+Mishnah 7
+
+<b>Rabbi Yishmael, his son, says: One who withholds himself from judging:</b> Even though it is written (Deuteronomy 16:18), "You shall appoint magistrates and officials in all of your gates," and (Deuteronomy 16:20) "Justice, justice shall you pursue," as it is a commandment to judge [legal cases] - that is in a place where there are no other judges. But any time he can withhold himself, it is good for him to send its yoke onto others, since [that way] he will prevent himself from several problems.
+<b>removes from himself enmity:</b> As one who leaves the court guilty will hate the judges.
+<b>theft:</b> Lest he obligate one who is not guilty to pay; and the matter is considered for him as if he had stolen from him.
+<b>and the false oath:</b> Lest they obligate one an oath that is not according to the law; and it comes out that he makes him stumble in a vain oath.
+<b>One who is nonchalant about giving legal decisions:</b> He put this thing adjacent to the one who withholds himself from judging because [the latter] needs to decide upon it with deliberation and much analysis and [so] the matter is a burden to him; but [in contrast] the one who is nonchalant about giving legal decisions that thinks about himself that he knows to give the correct legal decisions and he will not err:
+<b>is an imbecile:</b> He is called an imbecile because he is wise in his [own] eyes, and there is no greater imbecility than this - as 'there is more hope for a fool than for him.' Since when the fool does sins, he himself knows and recognizes that he is not walking on the good path, and he does not think that he is not erring. And [so] there is hope for his betterment, as maybe he will repent to God. But with the wise one in his [own] eyes who is nonchalant about giving legal decisions, what hope is there? Since he thinks that he is wise, how will he [change] - as it would appear to him like leaving wisdom and intelligence.
+<b>wicked:</b> Even though he [already] said that he is an imbecile, that expression does not include his not being a fearer of sin. Because of this, he needed to say that he is [also] wicked. As if he had fear of Heaven, he would not have been so quick with his words - since he knows (that comprehension) [that error] is found among people and it is easy for any person to sin - and even for the greatest and most analytical sage. 
+<b>and arrogant in spirit:</b> Even though he [already] said that he is imbecile and does not fear sin, now he adds and says that it is from haughtiness and arrogance of spirit and from wanting to lord [it over others] that he is nonchalant about giving legal decisions - [it is] in order that the world see that he decides legal cases quickly and to show them that he is wise, so they will appoint him to be a judge and master over them. And that is his evil thought. Behold, these three traits are in the one who is nonchalant about giving legal decisions and who renders [these] decisions without trepidation and fear - may the Omnipresent, in His mercy, save us from them.
+
+Mishnah 8
+
+<b>He would say: Do not judge alone:</b> This is also from the matter of withholding oneself from judging. As even though an expert (judges) even alone, it is [of] the trait of piety that he not do so but [wait] until he takes colleagues that judge with him and they will help him. And it comes out a little that he withholds himself from judging, as not all [of the judging] is placed upon him.
+<b>for there is no lone judge aside from One [God]:</b> He wants to say that there is no lone judge except for the Holy One, blessed be He. And there is [someone] who explains, "for there is no lone judge aside from one" [that] this is the expert, but not other people who are not experts. And therefore a person should not consider himself an expert and he should think that he needs a group.
+<b>And do not say, "Accept my opinion":</b> Also when you take a group to judge the legal case and they disagree with you, do not say, "I am the expert and they are not experts. [Hence] they should accept my opinion and nullify their opinions in my [favor]. As if it were not for my humility, I would have judged the case alone; [so] now too, [decide according to] my argument." As you should not think this. 
+<b>for they are permitted and not you:</b> If your colleagues (rise early) [agree] with your opinion, it is upon them to accept your words. But, if not, you are not permitted to force them about this.
+
+Mishnah 9
+
+<b>Rabbi Yonatan says: Anyone who implements the Torah in poverty:</b> Since he compresses his hours and neglects his work needed for his livelihood in order to implement the Torah and the commandment, and [so] he studies and does the commandments in difficulty: 
+<b>his end will be to implement it in wealth:</b> As he will become wealthy. And in addition, he will also have broad hours to be occupied with Torah [study] and to implement the commandments, since his income will be great. And he will not require the toil of his hands, but rather he will eat and study 'in joy and with a good heart.' As through wisdom, he will have all the good. [It is] as we found with King Shlomo, peace be upon him, who asked for wisdom and did not ask for silver and gold, as it is stated (Proverbs 30:8), "Keep lies and false words far from me; give me neither poverty nor riches, [but] provide me with my daily bread." There is a parable [relevant to this] about a king that said to his servant, "Ask [for] what I should give you." [The servant] said, "If I ask for silver and gold, he will give [it] to me; for properties and lands, he will give [it] to me. I will ask for the king's daughter for my wife, and everything [else] will be included." So did Shlomo, peace be upon him, say, "I will ask for wisdom and everything [else] is included, 'For to be in the shelter of wisdom is to be in the shelter of money'" (Ecclesiastes 7:12).
+<b>And anyone that disregards the Torah in wealth:</b> Since many times and many hours, he had the free time to study and did not do [it, he]:
+<b>will in the end disregard it in poverty:</b> As he will need to exert himself for his livelihood and he will not find it; to the point that, as poetic justice, he will not find free time to be occupied with Torah, even if he wanted. And it comes out that he will leave the world without Torah.
+
+Mishnah 10
+
+<b>Rabbi Meir says: Minimize business and engage in Torah:</b> That you make your work flexible and your Torah fixed. 
+<b>Be humble of spirit before everyone:</b> This thing is also from the topic of Torah, and so it was said in the midst of his words that were words [about] Torah - and he did not [put] it earlier nor later. And he wanted to say [that] even if you are successful in Torah [study] - which is the true advantage - do not become haughty; and it is not necessary to say that it is not fit to become haughty for all of the other foreign, physical advantages.
+<b>Be humble of spirit before everyone:</b> And even before the lowly and the degraded and the inferior - so as to distance oneself from the trait of haughtiness - and it is not necessary to say, before one that is your equal.
+<b>If you neglect the Torah, many reasons for neglecting it will be presented to you:</b> These are the evildoers, the bears and the lions, that bring neglect from work - as they are the disciplining staff. And through them the Holy One, blessed be He, punishes those neglectful of Torah study. As He does not want to pay back with His [own] hand, but rather through others - with the trait of punishment. 
+<b>And if you labor in Torah, [He (God)] has abundant reward to grant you:</b> The Holy One, blessed be He, Himself in the His [full] glory gives the reward for those that are occupied with His Torah - 'not through an angel and not through a messenger.' And with this He is assuring all of those that come to the world that He sends the punishments through His messengers to lighten the matter, 'as not like our Rock is their rock.' But 'great peace is there to those who love His Torah,' and 'goodly reward to those that fear Him' - He pays them by His hand and not through others, in order to increase their reward. There is a parable [relevant to this] about a king for whom a craftsman made a fine vessel. The king commanded and said to his servants that they should take money from his treasury and pay him nicely. And will they not give him less than if the king himself would pay him? As their hearts are not broad like the heart of the king, due to his great wealth and honor; and their nature towards generosity is not like his nature. Even if they give the king's money, their present will be smaller than the king's present. So [too] is, the blessed Holy One, blessed be He, in the trait of goodness - He wants to give with His hand 'to enlarge the reward and elevate it.' 
+
+Mishnah 11
+
+<b>Rabbi Eliezer ben Yaakov says: One who does a single commandment acquires a single defender:</b> That is one that advises good for a person in front of the king.
+<b>One who does a single sin acquires a single prosecutor:</b> That is one that advises bad for a person in front of the king.
+<b>Repentance and good deeds are like a shield against punishment:</b> As the repentance that a person does for his bad deeds and the good deeds that he did from the beginning - behold, they protect him like a shield against punishment.
+<b>Rabbi Yochanan the shoemaker says: Every gathering that is for the sake of Heaven, its end is to endure:</b> [If it is] for Torah or good deeds, it is called a gathering that is for the sake of Heaven.
+<b>And every gathering that is not for the sake of Heaven, its end is not to endure:</b> [This is] when they gather, one to lord over the other, and each one seeks honor over his fellow. 
+
+Mishnah 12
+
+<b>Rabbi Elazar ben Shamua says: Let the honor of your student be dear to you as your own, like the honor of your fellow:</b> He wants to say each one according to his honor - that is known to be fitting for his fellow and for a student [respectively]. But he is not saying that he honor his student like his fellow, as this is not correct. But rather just like you are not allowed to subtract from the honor of your fellow that is fitting [for him], so [too] do you not have the right to lessen from the honor that is fit for your student.
+<b>and the honor of your fellow like the reverence of your teacher, and the reverence of your teacher like the reverence of Heaven:</b> Honor is included in reverence, but reverence is not included in honor, as Malakhi stated (Malachi 1:6), "A son should honor his father, and a slave his master; and if I am a father, where is My honor, yet if I am a master, where is My reverence, etc.?" - he said "fear" with a slave and "honor" with a son, as the matter is like this. And here, it mentioned fear for the teacher and for Heaven - as one needs to fear [teachers], because fear of the teacher is the foundation of fear of Heaven. [This is] since he teaches him Torah and 'to fear the Lord, his God.' And one who loves the Torah, loves the sages and will fear the word of God. And to the one who teaches him, there is within him the fear of Heaven and walking in the good path - that is why it says, "the reverence of your teacher." But with the student and the fellow it [only] mentioned honor, as one is not obligated in their reverence. It comes out that you have learned that the honor of your student needs to be as dear in your eyes as the reverence of Heaven, that is incumbent upon you. And you may not negate the one, [just] like the other - as they are all dependent, one upon the other. And, if so, the four of them are all of one level - the honor, according to the honor [of each]; and the reverence, according to the reverence [of each].
+
+Mishnah 13
+
+<b>Rabbi Yehuda says: Be careful in study, for an error in study is considered an intentional transgression:</b> As he should review the things until he can not forget anything, [and ] to the point that he reaches the depths of the matters - since the nature of a man is short in understanding wisdom and [since] forgetfulness is common among people. He should also not rely upon his first reasoning, as we wrote at the beginning of the book. As with all this he is committing an intentional transgression - since in anything that is a matter of the Torah and of the commandment wherein error is common and he [still] does not pay attention [to it] and errs, he is not accidental, but rather he is called a transgressor (<i>poshea</i>). As he should have thought that every man errs and have been careful not to sin, but he was not careful. And [there] are four [relevant categories]: the transgressor, the one close to [being] an intentional transgressor, the accidental sinner and the one close to [being] under duress (out of his control).   
+<b>Rabbi Shimon says: There are three crowns: the crown of Torah, the crown of priesthood and the crown of monarchy:</b> The crown of priesthood was given to the House of Aharon, as it is stated (Numbers 25:13), "It shall be for him and his descendants after him a pact of priesthood for all time." And the crown of monarchy was given to the House of David, as it is stated (Psalms 89:37), "His seed shall be forever; his throne, as the sun before Me." But the crown of Torah rests [available] for all those that come to the world - one who wants to merit it, let him come and merit. And this crown is greater than the [other] two crowns, as the rabbis, may their memory be blessed, said (Yalkut Shimoni on Torah 368), "There are three [decorative] rims: the rim of the table, the rim of the inner altar and the rim of the cover on top of the ark in which rests the Torah, engraved upon the tablets. And the cover and its rim rests inside the dividing curtain, [whereas] the other two rest outside the dividing curtain. Behold for you that the Torah is more glorious than the table that corresponds to the table of the kings; and likewise [than] the altar that is the crown of priesthood, since they burn incense upon it every day." And there is another proof. That is that there are houses for monarchy and priesthood: a house for monarchy, as it is stated (Jeremiah 21:12), "House of David, thus said the Lord, 'Decide justice in the morning'";  a house for priesthood, as it is stated (Psalms 135:19-20), "House of Aharon... House of Levi." But for fear of God, which is the crown of Torah, there is no special house, as it is stated (Psalms 135:20), "those who fear the Lord, bless the Lord" - "in every place where I cause My name to be mentioned I will come to you and bless you" (Exodus 20:21).   
+<b>but the crown of a good name outweighs (rises above) them all:</b> He wants to say that for all of the crowns, they need the crown of a good name. And behold, that is dependent upon the crown of Torah. For with what is there a good name to a man if not because he is occupied in Torah [study] and fulfills the commandments? And about this is it stated (Ecclesiastes 7:1), "A good name is better than good oil." He meant to say [here] that if he puts down afarsimon oil in his house, it has a good smell (for him) and for the people of his house and for his close neighbors. But if they distance themselves from it a little, they do not smell it. But [with] one who is crowned by a good name - even if he stands in this corner, his reputation goes from one end of the world to the other. "And the day of death than the day of his birth." [Here] he wanted to say (as from) [as] the good name has more significance than the good oil, so [too] is the day of death more significant than the day of his birth for someone who departs with a good name. And if people are happy about the birth and sad on the day of death, it is because they do not have understanding. There is a parable [relevant to this] about a city with a ship leaving the sea for dry land and a ship entering the sea from dry land: For the one entering [the sea] they make music and parties, but for the one leaving [it], they don't do anything at all. And are the people of this city not fools? As at the time that it is entering the danger of the sea, they should have been afraid for it and not rejoice; and when it left and was saved from the great danger, it would have been fitting to make music and to rejoice. So [too] when a person is born is it fitting to be afraid for him, [as to] whether he will go on the good path or whether he will not. But when he leaves with a good name from the world, [it is fitting that] his 'neighbors and friends will rejoice' for him. But they do the opposite.
+<b>Rabbi Meir said: Make His will like your will, etc.:</b> We have [already] explained it in the second chapter, with the help of Heaven.
+
+Mishnah 14
+
+<b>Rabbi Nehorai says: Exile yourself to a place of Torah:</b> That you should live in a place that has much Torah and many sages in it.
+<b>and do not say that it will follow after you, that your colleagues will make it yours:</b> Do not rely upon your colleagues that went to study, that they will come and teach you. As you, yourself, need to exile yourself with them and to pursue the Torah if you want to know it.
+<b>Do not rely on your understanding:</b> Even when you do study and exile yourself to a place of Torah and become wise, "do not rely on your understanding" - that you not depend upon your rationale; but rather you should do all of the deed according to the counsel of the sages.
+
+Mishnah 15
+
+<b>Rabbi Yanai says: We do not have the tranquility of the wicked:</b> As the righteous do not have the quiet and security and wealth and all the needs of the world like the wicked.
+<b>or even the suffering of the righteous:</b> The afflictions of love of the righteous, in such a way that they will not be prevented from Torah study. And there are some that explain, "We do not have the tranquility of the wicked," that even though it is just that the wicked has it good and the righteous [suffers] - nonetheless we do not grasp the reason of the thing. And it is from the truths the argument for which our knowledge does not grasp. And this is what Yirmiyah, peace be upon him, said (Jeremiah 12:10), "You are correct, Lord, if I argue upon You; yet I shall present cases with You: Why does the way of the wicked prosper; are the workers of treachery at ease?" And about this is it said, "We do not (have) the tranquility of the wicked" - since we know that there is truthfully an argument for the matter, but we do not grasp to know it.
+<b>Rabbi Mattia ben Charash says: Be the first to greet every person:</b> And this is from the ethical path.
+<b>and be a tail to lions:</b> He wants to say that one should service Torah scholars and cling to their company.
+<b>and do not be a head to foxes:</b> [This is] saying to you that it is better for a man to be a student to someone greater than him in wisdom, since it will come out that he will be adding to his wisdom every day; than to be the master of someone lesser than he in wisdom, as it will come out that the will continually lessen in his wisdom. [It is] as they said, "One who was the head of a lower court is made secondary to the high court." Another explanation: "and do not be a head to foxes" - that he should not be a head and a minister and an officer to the wicked. And this is what Shlomo, peace be upon him, stated (Proverbs 13:20), "He who walks with the wise becomes wise; he who consorts (<i>roeh</i>) with dullards will be broken." He wanted to say that the one who walks with the wise - to be lowly [towards them] - becomes wise; as he makes himself "a tail to lions." But one who consorts with dullards - that he becomes a lord over them, since a <i>roeh</i> (which also means shepherd) is a head - will be broken.
+
+Mishnah 16
+
+<b>Rabbi Yaakov says: This world is like a hallway before the world to come. Fix yourself in the hallway so you may enter the (beautiful) <i>traklin</i>:</b> A <i>traklin</i> is a palace. And he wants to say that this world is only in order that one should merit the world to come.
+
+Mishnah 17
+
+<b>He would say: One hour of repentance and good deeds in this world is better than all the time in the world to come:</b> As in a short time in this world, a person can earn the world to come - as we find (in the Order of Kedoshim) [The editor said, I have not found it in the Order of Kedoshim, but this story does appear in Midrash Bereishit Rabbah 65:22] that story about Yosi ben Yoezer who was going out to be killed and he was met by the wicked Yokim, the man of Tsrorot, riding on a horse: [The latter] said to [the former], "Look at the horse that your Master made you ride and look at the horse that our master made us ride." He said [back] to him, "If it is thus for those that transgress His will, is it not all the more so for those that do His will?" And he [responded in turn], "Is there any one that is more of one who does His will than you?" He said [back], "If it is like this for those who do His will, even more so will it be for those who transgress His will." [This] went into his heart like fire into chaff - the explanation is that he understood from his words when he said, "If [things are] so good for the wicked who transgress His will in the this world, all the more so will it be so for the righteous in the world to come," that it will be doubly and exponentially better than the good of the wicked in this world. And [that] there, there is no peace for the wicked, as it will be twice as bad for them than for the righteous in this world. And when he heard this, he went and accepted upon himself the four death penalties of the court, etc., as it is found over there. Rabbi Yosi ben Yoezer said, "In a short time, he preceded me (passed me by) to the Garden of Eden." And about this, it is said, "Better is one hour, etc." And only about this did he praise this world. Also King Shlomo who scared [who considered vain] the world in his book Kohelet, yet in a few places he praises the living over the dead - also that praise is only about repentance and good deeds. As they raise a person up in this world, but not in the world to come - since a person is only (finally) judged at the time of his death.
+<b>And one hour of pleasure in the world to come is better than all the time in this world:</b> As the rabbis, may their memory be blessed, said (Shabbat 63a), "All of the prophets only prophesied with regard to the messianic era; however, with regard to the world to come it was stated. 'No eye sees, God, except You, that which He will do for he that waits for Him' (Isaiah 64:3)" - as the good of the world to come has neither measure not comparison. And this is what David, peace be upon him, said (Psalms 31:20), "How abundant is the good that You have in store for those who fear You, that You do in front of men for those who take refuge in You." May the Omnipresent let us merit it.
+
+Mishnah 18
+
+<b>Rabbi Shimon ben Elazar says: Do not assuage the anger of your friend at the time of his anger:</b> As through this, he will come to say inappropriate things about him, as he will add anger to his anger.
+<b>do not console him at the time when his deceased lies before him:</b> As at the time of sadness, consolation [brings] anger to him, and he will come to say things that are not good.
+<b>do not question him at the time of his vow:</b> That he should not ask him about all the openings of permission (that can be used later to annul the vow) to say, "Did you vow with this intention?" As when he is still angry and making the vow, he will come to express all of the questions that they ask him and place them into [the wording] of the vow in [such] a way that no opening will be able to be found for him. And it comes out that he causes him bad.
+<b>and do not seek to see him</b> and to embarrass him also now <b>at the time of his humiliation</b> - at the time of the damage or if he did a sin and he is embarrassed about himself, you should not see him and embarrass him [more].
+
+Mishnah 19
+
+The text in the books:
+<b>Shmuel the Younger says: "When your enemy falls, do not be happy, and when he stumbles, let your heart not rejoice" (Proverbs 24:17):</b> And what does Shmuel come to let us hear with this - is it not a full verse that Shlomo stated? Rather, it wants to say that Shmuel was accustomed to saying this verse since it is something needed and people stumble in it. Since even when the enemy is wicked, one should not be happy in the bad [that happens to] him, except only for the sake of God. We want to say that this righteous one should not be happy in the fall of the wicked unless the intention of his joy is because his fall is [a manifestation] of God's glory, and not because of his hating him. And all the more so, one whose actions are corrupted like him - if the heart of [such a one] would rejoice in his stumbling, his evil is great. And why is he happy - behold, he is [just] like him! And about all this is it stated, "When your enemy falls, do not be happy, and when he stumbles, let your heart not rejoice." And Shmuel's intention in constantly saying it was about this. And there are those that follow the textual variant, <b>"Lest God see and it be bad in His eyes and He turn from him [the enemy] His anger" (Proverbs 24:18) - "burning anger" is not stated [which is only the heat of anger], but rather "anger from upon him"; [this] teaches that he is forgiven for all of his sins:</b> And now Shmuel is coming to let us hear a great novelty, as he wants to say that when God sees that this one is happy about the fall of his enemy, He forgives the enemy and rehabilitates him, and He punishes the one who is happy.
+
+Mishnah 20
+
+<b>Elisha ben Abuya says: One who teaches to a child is compared to what? To ink written on new parchment:</b> As writing on new parchment cannot be erased, so [too] the Torah of his youth will not be forgotten from his heart.
+<b>And one who teaches to an elder is compared to what? To ink written on scraped parchment:</b> As that writing will quickly be lost. So too is the Torah of his old age quickly forgotten. And there is a metaphor about this said in <i>Choice Pearls</i>: "One who teaches to a child is compared to what?" To one who engraves on a stone. "And one who teaches to an elder is compared" to one who engraves on the sand. But the elder should not say, "Behold I am a dry tree" - that since the Torah does not stay preserved in his hand, why should he read, and he would toil in vain - since nonetheless, his reward is with him for having learned and exerting himself and doing a commandment. And what difference is it to him if he does not remember it - whether it is this way or that way, he is given the reward. There is a parable [relevant to this] about an employer who gave containers with holes to two workers with which to draw water, and he agreed with them that they do this work for him for a day. The silly one said, "What is the point of my work?" The clever one said, "What is it to me? He will give me the wage [regardless]." So is [it with] the elder - what is to him if he forgets, the reward will be given to him. It is the same for the one who remembers a lot and the one who remembers a little  - as long as his heart is directed to the Heavens. 
+<b>Rabbi Yose ben Yehuda, man of Kfar HaBavli, says: One who learns from elders is compared to what? To one who eats ripe grapes and drinks aged wine:</b> As by aging with the wisdom, each and every day he adds new faces to each and every thing and improves them; and he reaches the bottom of knowledge, to the point where it is easy for him to understand. As 'wisdom is with the seniors, and understanding with the long-lived.'
+<b>And one  who learns from young ones is compared to what? To one who eats unripe grapes and drinks wine from its press:</b> As their wisdom has still not ripened within them.
+<b>Rebbi says: Do not look at the jug but rather at what is in it. For there are new jugs full of old, and old that do not have even new within them:</b> As because of the quality of the old wine, it will not go bad in the new vessel. So [too], if the young ones have become wiser than the elders. every man should learn from the younger ones first. And this is the difference between the words of Rabbi Yose ben Yehuda and the words of our holy Rabbi, peace be upon him: As Rabbi Yose would say that if the elders and the young ones are both wise, one should learn with the elders - since (generally, the wisdom of) [that the wisdom of] the elders is ripe. And our Rabbi, peace be upon (would say [that]) with wisdom, we only go with the greater. And [so,] if it is found that the young ones are [more] understanding and their words are correct and their wisdom is greater, one should learn in front of them. And Elihou said both of these things, as it is stated (Job 32:7-8), "I said, let age speak; let advanced years declare wisdom.' But truly it is the spirit in men, the breath of the Almighty that gives them understanding." As at first, he would say like the words of Rabbi Yose ben Yehuda - that "advanced years declare wisdom." [But] after he saw that he was younger than his colleagues, the elders, he said that "it is the spirit in men." And sometimes it is the young one who is wiser than the elder and his wisdom is more ripe than [the latter]. And his words are refined and the matters are clear. Hence, it is better to go after a young one who is wise than an elder who is honored but is not like [the first] in wisdom.
+
+Mishnah 21
+
+<b>Rabbi Elazar HaKapor says: Envy:</b> The explanation regarding the matter of envy is that there are two things that have two or three matters, and two which are not harmful. The first way is envy of the good, and it is the [worst] way. And the first manner [of this] is that when his fellow sees good, it is bad in his eyes. And when [the latter] is occupied with Torah [study] and the commandments and goes in the good path, he [begrudges] him - as he hates those that love God and those that do His will. This trait drives him from the world and it is the greatest evil in envy. And his name is called the haters of God. And the second manner is that it is not bad in his eyes from the angle that he hates the path of involvement in Torah. Rather it is [that] since he does not walk in that path, he also does not want his fellow to go in it. As it is his will that no one find more good than he - not for his benefit, but for the harm of others. This one is also called the haters of God - since he does not do the acts of God, it is also hard in his eyes to see his fellows doing [them], and even if he does not hate like the first. But there is a good path in envy, even if there is a better one. That is what the sages, may their memory be blessed, said (Bava Batra 21a), "The envy of scribes increases wisdom" - since by his seeing that his fellows are holy and wise, he also wants to be like them. And because of envy, he increases his wisdom and he toils and intensifies doing good and walking in the straight path. However, it is more valuable if he desires these without envy, as [in that case] they (are the speech of) [are the ones that fear] the Lord - and that is the work of man. And this is what King Shlomo, peace be upon, stated (Ecclesiastes 4:4), "I have seen that all labor and skillful enterprise are from men’s envy of each other; this too is vanity and broken spirit." He meant to say that even if he does an act skillfully; if he does it from envy of men, while he does good, there is [also] much bad. As one who does what is fitting from the generosity of his heart goes truthfully and with a full heart. [Such a one] is more worthwhile than the one who does it out of the envy of  men when it comes to his heart. And if from this or from that, the act is done; 'but it is good for you to grasp the first without letting your hand go of [the other].' The second way is the envy of money. The first manner [of this] is the seeker of evil - and it is hard in his eyes that others have wealth, since he does not. And there is none in [this way of envy] as evil as this [one] - as he hates the good of the creatures and does not want the betterment of the world. And the second manner is one envious of his wealthy fellows; and it is hard in his eyes when they are wealthier than he. It is not from his hatred for them and for their wealth and that he desires that it be reduced. Rather, it is from his love of  wealth and his desire to be very wealthy; since wealth is honor in his eyes, and he wants to more honored than they. And the third manner is the best of the bad [ones] - he loves money and is envious of it and desires that he should have great wealth. But he is not concerned if others have little or much. And this one's envy is not burning like the one that wants to be wealthier than all people. And King Shlomo, peace be upon him, grouped all of these things and stated (Proverbs 23:17), "Do not envy sinners in your heart, but only fear of the Lord all of the day." He first explained [that] the worst envy is not to be envious of the wicked that do sins, to do like them. And afterwards he stated more generally, "but only fear of the Lord" - all envies are negative except for the envy of fear [of God]. He should be envious of the 'acts of God, as He is awesome.'
+<b>lust (desire):</b> It is the beginning of all activities and actions and is even before thought. As when he wants something from his desire for it, he thinks about doing it. And there is much bad in all desires. There is no need to say the desire of the impulse to sins, but even the desire for much permissible laying with women is very bad. And about this Sholmo, peace be upon him, stated (Proverbs 31:3), "Do not give your strength to women." And, so too, much desire for permissible food and drink - this too is bad. And it is like the wise men of science said, that even light and good foods are harmful to the one who eats much of them. And this is what they said in Tractate Pesachim 114a, "Do not accustom yourself to eat geese, as your heart will stalk you." And there are three bad ways of desire, [just] like with envy: The first is one who desires that there should not be  wealth and honor to any [other] person, and that he should have them. And that is a transgression that he [commits]. And the second one desires for wealth and wisdom, but if others [also] have it, the thing is good in his eyes - except that he should have more than them, to be greater than them. There is also much bad in this. And in the third there is a little good. [It is the one] who when he sees that his fellows have wisdom and wealth, he desires that he should also be like them. And it is very good in his eyes that they be like him and 'God should add to them from Him a thousandfold and bless him and them.' And this trait is not completely good, in that his desire is from the angle that others are wise and understanding and wealthy. As the fitting desire is to desire for wisdom from the angle that it is the foundation and root of service to the Creator, may He be blessed; and to do with the wealth that which is straight in the eyes of the Lord - and not because of [any] other thing. And this is what King David, peace be upon him, stated (Psalms 38:10), "Lord, all my desire is in front of You." He wanted to say that all of his desire is from the angle of Heaven and from envy of men. And so [too] do we find with our holy Rabbi, peace be upon him (Ketuvot 104a) that at the time of his departure (death), he raised his fingers and said, "It is revealed and known in front of You, Master of the worlds, that I have not enjoyed even [the worth of] a small finger." And even though our rabbis said about him (Bava Metzia 85a) that he was very wealthy, such that his key carrier [had] like the wealth of Shavur Malka (the king of Persia), nonetheless [Rabbi] only enjoyed for the sake of Heaven - as he did not desire the vanities of the world.
+<b>and honor:</b> The bad honor is [practiced by] the one who gets honor from people in order to impose his fear upon them and 'he strikes terror into the land of the living.' And what is his reward? That he will descend into the depths of the pit in Gehinnom, [such] that there is no ascent form his fall for [all] generations. And because of this the prophet Yechezkel compares the fall of the kings of the nations in Gehinnom to the one who 'strikes terror into the land of the living,' to say that they have no ascent, as it is stated (Ezekiel 32:32), "I strike My terror into the land of the living; and lay among the uncircumcised those who were the casualties of the sword." And the second [way] of honor is the one who wants that people should honor him, as he thinks that he is fit for this honor - but he is not. Even if he is a Torah scholar and a master of commandments and his will is that they honor him for this, he is 'sinning with his soul' - unless his intention is for the sake of Heaven, and if it is only for the honor of the Torah that he is [seeking it] and he does not take it for himself and does not enjoy it, but it is only in order to have the Torah honored about (through) this, as we have written. However all other things regarding honor are very bad. And how much did the Torah warn and forbid it to them! As even with a king of Israel about whom it stated (Deuteronomy 17:15), "Surely place a king upon you" - that you should put his fear upon you (Ketuvot 17a) - and [so] he is fit for honor more than all of the creatures under the skies, nonetheless it still warns him that he should not raise his heart over his brothers. All the more so should commoners not desire honor at all.  
+<b>drive a man from the world:</b> As these three traits are in the category of major sins. Another explanation: "drive a man from the world" - envy, as it is stated (Proverbs 14:30), and rot to the bones is envy"; lust, as it is stated (Proverbs 21:25), "The lust of a lazy man kills him"; and honor, as we have found with Yosef who died twelve years before his brothers, because he comported himself with lordship (Berakhot 55a). 
+
+Mishnah 22
+
+<b>He would say: Those that are born will die:</b> Since their end is to die - 'and today alive and tomorrow in the grave' - they should contemplate their deeds and repent.
+<b>and those that are dead will be revived:</b> As God, may He be blessed, will revive them in the future to come, as it is stated in Daniel (Daniel 12:2), "And many of those that sleep in the dust of the earth will awake; these for eternal life, and those for reproaches, for everlasting abhorrence." Hence a man should do that [thing] such that he will be from the living and not [from those who will experience] everlasting abhorrence.
+<b>and the living will be judged:</b> Those that will be revived in the future will stand in judgement in front of God, may He be blessed, and He will give them according to their activities and according to the actions of their hands.
+<b>[It is necessary] to know, to make known, and to become conscious:</b> All need to know this. To know from others that will teach him; and to make known - that he should teach others in this world; and to be conscious in the world to come from himself without a teacher, as it is stated (Jeremiah 31:34), "No longer will they teach a man his neighbor and a man say to his brother, 'Know the Lord'; for all of them shall know Me, from the least of them to the greatest of them."
+<b>that He is God (<i>El</i>):</b> From the usage "the strong ones (<i>eileh</i>) of the land" (2 Kings 24:15), meaning strong and resolute.
+<b>He is the Maker, He is the Creator</b> of the creatures from birth, from the womb and from inception. And making is the beginning of the act and creating is the end of the work. And it is not like the manufacturing of a vessel - as once it is finished, it does not require its manufacturer. But man requires their Creator at each instant and time, as King David, peace be upon him, said (Psalms 100:3), "Know that the Lord is God; He made us and we are His, His people, the flock He tends." He wanted to say [here] that we need him every hour and minute.
+<b>He is the Understander:</b> He understands all of their acts.
+<b>He is the Judge:</b> Since He knows the truth of all matters, He is fit to judge, as He will judge the case truthfully.
+<b>He is the Witness:</b> As everything is revealed in front of Him.
+<b>He is the Litigant:</b> Since He is the one who makes the claim against the sinners, as David stated (Psalms 51:6), "Against You alone have I sinned, and done what is evil in Your eyes; so You are just in Your sentence, and right in Your judgment." As if a man hurt his fellow, he should not think that he has sinned to him and not to God, since He is the one that makes the claim of the damage, like a litigant - as he has also sinned to God. 
+<b>and He is destined to judge</b> in the future to come.
+ <b>who has before Him no wrong:</b> [That He] sway the judgement.
+<b>no forgetfulness, no respect of persons:</b> [That He] forgive one who is great in wisdom and piety. 
+<b>no taking of bribes:</b> [That He] should deduct the reward from a commandment against the loss [for a sin]. Rather, he pays a goodly reward for the commandment and repays [separately] for the sin. And it is explained in Chronicles (2 Chronicles 6:23), that none of this is in front of Him.
+ <b>And know that everything is according to the reckoning</b> whether for good or whether for bad.
+<b>And do not let your [evil] impulse assure you:</b> To say to you that there is a place of refuge in the netherworld, as it appears to you that there is a place  of refuge in this world - and like the heretics say, "In the world to come , there is neither judgement nor judge." Do not think and say this, as it is not true - <b>because against your will you were created, and against your will you were born, and against your will you live, and against your will you die, and against your will you are destined to give account and reckoning before the King of kings, the Holy One, blessed be He.</b>
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>With ten utterances the world was created. And what is learned:</b> "And He said" is written nine times from "In the beginning" (Genesis 1:1) to "And completed" (Genesis 2:1).  And "In the beginning" is also an utterance, as it is stated (Psalms 33:6), "By the word of the Lord the heavens were made" - as it is impossible that the heavens and the earth were created without an utterance.
+<b>And what is learned - couldn't it have been created by one utterance?:</b> It wants to say, what is this teaching us, when it says, "With ten utterances the world was created?" Or the explanation is "what is learned" in creating it with ten utterances.
+<b>Rather, [it is] in order to punish the wicked who destroy</b> with their actions <b>the world</b> which is a big thing - as it <b>was created with ten utterances:</b> And  the trait of strict justice will punish them accordingly in the future.
+<b>and to give reward to the righteous who sustain the world that was created with ten utterances:</b> As the world was only created to do in it that which is 'straight in the eyes of the Lord.' And [hence] those that do so, preserve it. 
+
+Mishnah 2
+
+<b>There were ten generations from Adam to Noah, to demonstrate the great extent of [God's] patience, for each one of those generations provoked [God] continually until [God] brought the waters of the flood upon them:</b> And it comes to teach us that [just] like you see that in the generations between the first man (Adam) and Noah, all of them provoked Him with the action of their hands to cause bad to themselves - and while He had great patience with all of those generations - in the end, He brought the waters of the flood upon them, as He is not greatly patient forever; so should you think about our exile. And that you not say, "How many days and years is it that He restrains His anger from upon [the evil] kingdom while we are in exile - He will have great patience towards them forever, as He is of great patience." And you should surely know that in the end, He will pay them back according to their activities and the action of their hands; and He will redeem us and save us. As [even though] His patience is very great; still in the end of days, He visits 'the first iniquities [upon them,] and may You quickly bring forward Your mercies, as we have become very poor.'
+<b>There were ten generations from Noah to Abraham:</b> And our rabbis said (Bereshit Rabbah 30:8), "When Noah died, our father, Avraham was fifty-eight years [old]." Still, when you count the children you will find ten generations among them. As even if Noah had length of days, it is [still] considered ten generations.
+<b>to demonstrate the extent of [God's] patience, for each one of those generations provoked [God] continually, until Abraham came:</b> And here they did not say, "until He punished them" - as our father, Avraham, made up for all of their shortcomings and did good corresponding to all of their bad, and [so] he saved them from punishment. However, Noah was not able to save them, because he was not righteous enough to make up for their shortcomings.
+ <b>and received the reward of them all:</b> And even though there is a portion in the Garden of Eden and a portion in Gehinnom for every person - if he merits [it], he takes his portion in the Garden of Eden; and if he is guilty in his judgement, he takes it in Gehinnom - nonetheless, since everyone is commanded to do good and this one does not do [it] and his fellow fulfills his commands and his own commands; the trait of justice would indicate that he should take his portion and the portion of his fellow in the Garden of Eden. And for this [reason] did our father, Avraham take the reward of all of them. And this is what is stated (Psalms 119:126), "It is a time to act for the Lord, for they have violated Your Torah" - if you see a generation that is negligent from [study] of the Torah, be involved in it (Berakhot 63a). And the simple meaning of the verse is "It is a time to act for the sake of the Lord." And similar to it is (Genesis 20:13), "say for me, 'He is my brother'" - [which is] like "for my sake." "They have violated your Torah" - since they are all violating Your Torah, I should do for the sake of the Lord more than in other generations, so that Torah is not, God forbid, forgotten in Israel. There is a parable [relevant to this] about a king whom all of his servants betrayed except for one. Does [that servant] not need to go with him truthfully and with a whole heart at that time more than other times? And so all of his days the king will love him with a great love and increase his gift [to be] equal to the gifts of all of them [together]. 
+
+Mishnah 3
+
+<b>With ten tests Abraham, our father, was tested - and he withstood them all:</b> The first was 'Ur (which besides being a place name can also mean fire) Kasdim' - that Nimrod dropped him down into the fiery furnace and he was saved. And this is not explicit in the Torah and it is from the words of tradition. But we have a hint about this thing from the Torah; that before Parshat Lech Lecha Meartsekha ouMemoladetekha, Ur Kasdim is mentioned twice above [it], to make known that it was because of that test that he withstood that God, may He be blessed, promised him and brought him to the land [of Israel. This is] like we find with Noah. As at the beginning it is written (Genesis 6:8), "But Noah found favor in the eyes of the Lord," and afterwards in Parshat Eleh Toledot Noach that he was saved from the waters of the flood - [which indicates that it was] because he found favor in his eyes. And the second is that He commanded him to go out from his land and from his birthplace, and he did so. And the third is that is stated (Genesis 12:10), "And there was a famine in the land." And even though the Holy One, blessed be He, promised him and said to him (Genesis 12:3), "And all the families of the earth shall bless themselves by you”; when He brought the famine, he did not question His traits. The fourth is the taking of Sarah to Pharaoh. The fifth is the war of the four kings when he deployed [only] three hundred and eighteen men and trusted in the Holy One, blessed be He; and a miracle was done for him that he was saved and he saved his brothers and all of the property of Sedom and Ammorah. And he endured the events [accepting that it was] for his good and for his merit. The sixth is that he was ninety-nine when he circumcised the flesh of his foreskin [and] placed himself in danger due to his old age, and he was saved. The seventh is the taking of Sarah to Avimelekh. The eighth is when he sent Hagar and Yishmael away by the commandment of God. And [even] if 'the thing was bad in his eyes on account of his son,' he fulfilled the commandment. The ninth was the binding of Yitzchak his son, about which it is written (Genesis 22:12), "For now I know that you fear God.” And did He not know until now - and is not everything revealed and seen in front of Him? Rather when the thing is known to the creatures, the Holy One, blessed be He, calls it, "For now I know that you fear God." And it comes to inform us that [this showed] greater fear of Heaven than all of the other commandments in the Torah. Since with all the tests except for this, He did not say to him "that you fear God" - as this test was the greatest of all of them, since he took his son to bring him up as a sacrifice. The tenth was the burial of Sarah. As it was stated to him (Genesis 13:17), "Get up, walk about the land, through its length and its breadth, for I give it to you”; but when his wife died, he could not find a place to bury her until he bought it - and he did not question.
+<b>in order to show how great was the love of Abraham, our father:</b> He tested him in order to reveal to the creatures that he feared God and was complete in all of his traits.
+
+Mishnah 4
+
+<b>Ten miracles were performed for our ancestors in Egypt:</b> As our forefathers were not hurt by all of the ten plagues that the Holy One, blessed be He, brought on the Egyptians in Egypt. And it is explicit in all of them except the plague of lice, about which it is written (Exodus 8:14), "and the lice were upon men" - and the Torah did not distinguish between Egypt and Israel. But it is a tradition in the hand of the sages that also with this [one] were they not struck .
+<b>and ten [miracles were performed] at the [Reed] Sea:</b> The first is the splitting of the Reed Sea, as it is stated (Exodus 14:21), "and He opened the waters." The second is that the water formed a bow and like a type of dome and it came out that the water was on top of them. And about this is it stated (Habakuk 3:14), "You have pierced with his rods, the head of his rulers." The third is that the springs of the great foundations opened and [absorbed all the moisture so that] no mud or sludge remained on its ground, as [is not the case] when other springs dry up. Rather it was like marble stone on its bottom and [so] Israel crossed the sea as one who walks in his house. The fourth is that the places that the Egyptians tread upon in the sea were like a type of clay, and this is what the verse states (Habakuk 3:15), "Your horses tread the sea, the clay of the mighty waters." It states "Your horses," as also the horses of the Egyptians were given into the hand of the Holy One, blessed be He.  And the fifth is that the waters hardened more than necessary and they became hard as boulders and slabs and hurt the Egyptians that were chasing Israel. And about this King David, peace be upon him, stated (Psalms 74:13), "You smashed the heads of the sea monsters upon the waters" - these sea monsters were the Egyptians. The sixth was that [the waters] were torn into twelve parts - one path for each tribe that would pass over there. And this is what is stated (Psalms 136:13), "to tear the Reed Sea into many parts." The seventh is that the partitions between one tribe and another were clear like white glass so that the tribes could see one another. The eighth is that the water did not congeal into one piece, but rather it was made into [many] small pieces - like one block on top of another and one brick on top the other, as it is written (Psalms 74:13), "You crumbled the sea with Your power." The ninth is that the sweet (fresh) water did not harden like the rest of the waters of the sea but [rather] would flow; and they would drink from all of the streams going towards the sea. The tenth is that after their drinking, [the fresh water] would immediately harden - as the flowing water would not descend to the floor. Rather, Israel would drink from it, and the rest would go out and fall to the ground like a piece of snow. And so too each and every time that they needed to drink. 
+<b>Ten plagues did the Holy One, blessed be He, bring on the Egyptians in Egypt:</b> [These are the ten known by the acronym,] <i>Detsach, Adash, Beachav</i>. 
+<b>and ten at the sea:</b> The first, "and it lit the night" (Exodus 14:20) - and like the translation of Onkelos, "and it was (darkness) [cloud and fog] for the Egyptians and light for Israel all night." And the second and the third are "And the Lord looked down upon the Egyptian camp in a pillar of fire and cloud" (Exodus 14:24) - the cloud would come down and make it like sludge and the pillar of fire would boil it, [such that the] hoofs of their horses would be severed. The fourth is "He removed the wheels of their chariots" (Exodus 14:25) - that He removed the wheels from the wagons and the Egyptians fell and were crushed. The fifth is "and they drove with heaviness" (Exodus 14:25) - after they fell and were crushed, they could not stand. And [so,] they stayed in the place that they fell. And the sixth is that they wanted to flee and they could not, as it is stated (Exodus 14:25), "And Egypt said, 'Let us flee from Israel.'" And [this is] not like we found with Sisera, as it stated (Judges 4:15), "and Sisera descended from his chariot and fled on foot." But these did not descend and they did not have the possibility of fleeing. And the seventh is "And the Lord shook the Egyptians into the sea" (Exodus 14:27) - likes its [classic Aramaic] translation, "and He confounded," which is an expression of breaking. As He shook them like a man shakes a pot, [such] that what is above [goes] below and what is below [goes] above. And the eighth is that the earth at the bottom of the sea swallowed them, as it is stated (Exodus 15:12), "You stretched out Your right hand, the earth swallowed them." The ninth is that they descended heavily into the depths of the sea like lead, as it stated (Exodus 15:10), "They sank like lead in the mighty waters." The tenth is that the sea spit them out, as it stated (Exodus 14:30), "And Israel saw Egypt dead on the shore of the sea."  
+<b>[With] ten trials did our ancestors test the Omnipresent, blessed be He, in the Wilderness, as it is said (Numbers 14:22): "Yet have they tested Me these ten times, and have not hearkened to My voice:"</b> The first is that they said (Exodus 14:11), "Are there not enough graves in Egypt?" And the second is (Exodus 15:24), "And the people grumbled against Moses, saying, 'What shall we drink?'" And a miracle happened that the Holy One, blessed be He, commanded Moshe to throw wood into the bitter waters, as it is stated (Exodus 15:25), "And he cried out to the Lord, and the Lord showed him a piece of wood." And they said in Tractate Pesachim that this tree [that the wood come from] was a <i>hardofanei</i>, which is bitter. He threw bitter into bitter and it turned sweet. (The editor said, I did not find this in Pesachim, but rather in Rashi on Pesachim 39 in the name of the Mekhilta on Parshat Beshalach. And Tosafot on Pesachim 36 cites the Mekhilta that it was an olive tree; and in truth these are two [different] opinions in the Mekhila - see there.) The third was in the Wilderness of Sin when they asked for bread, as it stated (Exodus 16:3), "when we sat over the fleshpot." The fourth is (Exodus 17:7) "Is the Lord amongst us or not?" There is a parable [relevant to this] about a man who carried his son on his shoulder; and [the son] was competent, but he said, "Have you seen Father?" What did his father do? He flung him from his shoulder. So did the Holy One, blessed be He, carry them 'on the wings of eagles' - [and yet they] ask, "Is the Lord amongst us?" What did He do? He brought Amalek upon them. The fifth is that they left manna over. The sixth is that in Refidim 'they did not have water for the congregation' (the editor says, I could not understand this, as he already counted this in the fourth test; and further study is also required about his whole count regarding this, and see Arakhin 16). The seventh was at Chorev with the story of the [golden] calf, as it is stated (Exodus 32:1), "the people gathered against Aharon, etc." The eighth was (Numbers 11:1), "And the people were like grumblers of evil in the ears of the Lord." And 'He set a fire of the Lord against them and it consumed the edge of the camp,' 'as the Lord, your God, is a consuming Fire, He is a jealous God.' The ninth was at the Graves of Desire (Kivrot HaTaavah) when they said (Numbers 11:4), "Who will feed us meat?" And did they not have meat; and did they not have the quail at each and all times, as it is stated (Exodus 16:8),  "in that the Lord will give you meat to eat in the evening and bread in the morning to satiation." And [just] like the manna did not cease, the quail [also] did not cease. Rather they wanted meat in the evening to satiation, [just] like they had the bread. And about this our teacher Moshe, peace be upon him, stated,   (Numbers 11:22), "Could enough flocks and herds be slaughtered to suffice them, etc." Our teacher Moshe, peace be upon him said in front of the Holy One, blessed be He, "They have much meat; their request is [only] from the evil of their hearts. And 'since they are a stiff-necked people,' even if You give them much more, they will continue to say [there is] not enough. 'Could enough flocks and herds be slaughtered' - and their mouths will [still] not be satiated." The Holy One, blessed be He, said [back] to Him, "'Is the hand of the Lord short?' I will give them meat until they are satisfied and they will no [longer] be able to open their mouths to say, 'we are not satiated'." And He added and brought them much more of the quails 'and they spread them all around' 'and the least gathered ten chomer' and they could not eat it [all]. Such is the simple meaning of the verse. And you will [hence] come to say that Moshe did not sin with his words. But our rabbis in the Talmud (Yoma 75a) did not interpret it thus. And the tenth was in Midbar Paran when they sent the scouts. And there it states (Numbers 14:22), "and they have tried Me these ten times."
+
+Mishnah 5
+
+<b>Ten miracles were performed for our forefathers in the Temple: No woman had a miscarriage from the scent of the meat</b> that is on the outer altar and gives off a scent similar to any roast. And [since] is forbidden to derive benefit from holy meat, the Holy One, blessed be He, protected the women all of those days - that they should not have a miscarriage from that scent [given they could not eat from it to prevent the miscarriage].
+<b>and no holy flesh ever went putrid:</b> Holy things with a lower level of sanctity (<i>kodashim kalim</i>) that are eaten for two days and one night that were held for such a long time never went putrid.
+<b>and a High Priest did not have an accidental emission on Yom Kippur</b> so that would he not require the assistant. And even though they would know that he would not have an accidental emission, they [still] appointed an assistant; as we do not rely on miracles, because of "Do not test" (Deuteronomy 6:16) - as is found in the Yerushalmi Yoma 1:4.
+<b>and a fly was not seen in the room of slaughtering</b> due [to its] sanctity.
+<b>and there was not found a disqualification in the omer (a special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest to be eaten):</b>  No disqualification, of being outside the wall or held overnight, was ever found with the omer; which was at the time of barley, in order that all of Israel be permitted to eat new grain.
+<b>or in the two breads:</b> They come to permit bringing up the new offering form the new grain. And no disqualification, of being outside the courtyard or held overnight, was ever found with them. 
+<b>or in the showbreads:</b> As it was arranged on Shabbat day, and it was warm at the time of its removal from the table as on the day that they placed it there - as it is stated (I Samuel 21:7), "(and it) [to place] warm bread on the day of its being taken." And no disqualification, of being outside the wall or being held over was ever found in it. As they needed to eat it during the week after the Shabbat that they took it away; but if it remained through another week it would become disqualified. And no mishap [like this] ever happened to them.
+<b>and rain did not extinguish the fire of the wood pile:</b> As the fire burnt upon the outer altar which stood [unprotected] in the Tabernacle courtyard.
+<b>and the wind did not overpower the pillar of smoke:</b> As it would billow straight up.
+<b>they would stand up crowded and bow down with [enough] space:</b> They would stand in the courtyard all in rows, this one crowded next to the other; but they would bow down with space, such that not one of them would push his fellow. And that is a wonder.
+<b>and a snake or scorpion never hurt a person in Jerusalem</b>
+<b>and a person did not say to his fellow, "The place is too cramped that I should lodge in Jerusalem":</b> When they went up to Jerusalem, he would not say, "The place is too crowded for me; make room for me to settle.” And this is what David, peace be upon him, stated, (Psalms 122:3), "Jerusalem that is built up, a city constructed together for it" - he wanted to say that when they built it, they measured it so that all of Israel could be contained in it. And the explanation of "for it" is for its sake; as [it was] for the sake of the congregation of Israel that would gather together that it was constructed. 
+
+Mishnah 6
+
+<b>Ten things were created on the eve of the [first] Shabbat at twilight. And these are they: The mouth of the earth</b> for the swallowing of Korach and his assembly. 
+<b>and the mouth of the well:</b> The boulder that Moshe struck.
+<b>and the mouth of the donkey</b> of Bilaam - "And the Lord opened the mouth of the donkey" (Numbers 22:28).
+<b>and the rainbow:</b> "My rainbow have I given in the cloud" (Genesis 9:13).
+<b>and the manna</b> of the wilderness.
+<b>and the staff</b> of Moshe, with which he did the signs.
+<b>and the shamir:</b> It was a type of long worm. And King Shlomo built the Temple with it, as he would place it on the stone and it would split (Gittin 68a). "And no hammer or ax or any iron tool was heard in the House while it was being built" (I Kings 6:7).
+<b>and the letters:</b> The Torah that was written in front of God, may He be blessed, from the six days of Creation with black fire on top of white fire.
+<b>and the writing:</b> The form of the letters carved on the tablets.
+<b>and the tablets</b> themselves. 
+<b>And some say, also the destructive spirits, and the burial place of Moshe:</b> "And no man knew his burial place" (Deuteronomy 34:6). 
+<b>and the ram of Abraham, our father</b> "caught in the thicket by its horns; and Avraham went and took the ram and offered it up as a burnt offering in place of his son" (Genesis 22:13).
+<b>And some say, also the tongs, made with tongs:</b> These are pincers with which a blacksmith holds metal when it is hot until he makes it into a vessel. And we learned in a beraita in Tractate Pesachim 54a, "Rabbi Yehuda says, 'Tongs can be fashioned only with other tongs, but who fashioned the first tongs? Rather, (in its coming) [it was created] by the hands of Heaven.' They said to him, 'It is possible for one to make it in a mold and align it.'" And why was it necessary to count these ten things? To make known that all the Holy One, blessed be He, created, He created on condition that it change its nature when it is told [to do so] at a time when it is needed. As there is nothing (from the depths) [novel] in the world that did not come up in the thought [of God] in the story of Creation. When the luminaries (fell) [were suspended] on the fourth day, He decreed upon them that they would stand for Yehoshua and Hizkiyahu; the sea, that it should split for the Children of Israel; and so [on] with all of them. However, these ten went up into [His] thought "on the eve of the [first] Shabbat at twilight," [though] they are included in the things that [have change] embedded in them. 
+
+Mishnah 7
+
+<b>Seven things are [found] in a <i>golem</i> (an unformed person):</b> Anything the form of which has not been completed is called a <i>golem</i>, as it is stated (Psalms 139:16), "Your eyes saw my unformed limbs (<i>golmi</i>); they were all recorded in Your book" - before the formation of the limbs. So [too], one who knows that which is taught to him, but does not know how to build an argument on his own is called a <i>golem</i> - as his wisdom is not recognizable. And his mind will never reach to fathom these seven things, some of which are from the topic of wisdom and some of which are from the good traits. And so did Rambam, may his memory be blessed, explain.
+<b>and seven in a wise man</b> who knows how to build an argument.
+<b>A wise man does not speak in front of someone who is greater than him in wisdom:</b> As he listens, is quiet and learns; and [in this way,] he [builds] wisdom - which is not the case with the <i>golem</i>. As he does not desire understanding - but rather to reveal [what is on his mind], as we wrote above.
+<b>and he does not interrupt the words of his fellow,</b> but he allows him to speak until he finishes all of his words; and afterwards he gives him an answer. And that is a good trait. But the <i>golem</i> does not do [this], but answers something before he hears [it].
+<b>and is not impulsive in answering:</b> When they ask him, he is not quick to give an answer until he hears all of their claims and all that the questioners want to say and to elaborate on the question. Rather, he will study the words intently. And his mouth will not be impulsive and his heart will not be quick to put something out until it be clear as the sun in front of him. And this is from the way of wisdom, as this answer will be correct [this way].
+<b>and he asks to the point and answers as is proper:</b> Rabbi Meir (Halevi), may his memory be blessed, explained, "he asks to the point": If he asks to get a reason for anything, he should only ask for a reason that is possible to give for that thing, according to the nature of that thing. And so [too], if they ask him, he "answer as is proper."
+<b>and he speaks to the first [point] first and the last [point] last:</b> And its explanation is not that he should answer about the first thing first, and about the last question last. Rather that if the first question is clarified by the last thing, he should elucidate that first, and then elucidate the first; so as to understand and clarify his answer and [so] that the thing will be assimilable for his listener. And that is why it is called first, [even if] it is last - because it precedes it [logically] and the first thing is clarified by it. And if the matter is the opposite, it is called last. And about this is it said, "to the first [point] first and the last [point] last." And this is from great wisdom and understanding of things. And the <i>golem</i> does not know from all of these [things].
+<b>and about that which he has not heard [anything], says, "I have not heard [anything]":</b> [About] that which he has not heard from the mouth of his teacher, he should say, "I have not heard [it] from my teachers." And if he has a hypothesis about the thing, he should say, "But it appears to me like this." And this thing is from the good traits that the <i>golem</i> will not grasp. 
+<b>and he concedes to the truth:</b> Even if he is sufficiently wise to know how to respond with many claims and intelligent words and he can refute the claims of his fellow - since [the latter] is not as wise as he - he should not do so; if it appears to him that the truth is with [the other]. Rather  he should concede to his words and not be concerned with victory. And it is honorable for him, since this is a beautiful and accepted trait. And the <i>golem</i> will not think about this, and it is a disgrace for  him when he is defeated.
+ <b>And their opposites [are the case] with a <i>golem</i>:</b> As he will err in all of these, as he does not have the understanding of the wise man - as  he is  not whole in this dispositions and in his wisdom.
+
+Mishnah 8
+
+<b>Seven kinds of punishment come to the world for seven categories of sin: [When] some of [the people] give tithes, and others do not give tithes, a famine from drought comes:</b> A famine that comes because of the withholding of rains in their time.
+<b>and some go hungry, and others have plenty:</b> [This is] poetic justice - "some of them give tithes, and others do not give tithes."  
+<b>[When] they all decide not to give tithes:</b> Since they all do not tithe:
+<b>a famine from tumult and drought comes:</b> This is a famine that comes because of war and disasters that come to people and [so] they are not able to work their land. 'And the Lord will send tumult' and they will all go hungry - poetic justice - as they all do not tithe.
+<b>[And when they decide, in addition,] not to set apart the dough [offering]:</b> Since they all do not set apart the dough [offering]:
+<b>a famine of annihilation comes:</b> A year that no rain falls at all - 'and the skies above your head shall be copper.' Because of the proliferation of sins, there is a great punishment.
+<b>Pestilence comes to the world for the death penalties set forth in the Torah that are not given over to the court [to carry out]:</b> For example, excision and death penalties at the hand of the Heavens.
+<b>and for [violation of the laws governing] the produce of the Sabbatical year:</b> That he does not dispose of them from his house and does business with them and [that is] forbidden. And for this, pestilence comes from the angle that (the leaders of) Israel agreed to turn their eyes away from the community. In this which they are doing evil, pestilence comes to all of 'the haters of Israel' - and from them, it extends to the whole world. However, if the heads do not have the power to protest against the lesser people, "pestilence comes to the world" is understood to be talking about an individual person - who is called a small world. And he is evil and will die in his sin. And all of Israel is [then] exempt.
+<b>[The] sword comes to the world:</b> Since it is written (Leviticus 26:25), "I will bring a sword against you to wreak vengeance for the covenant." And covenant only [means] Torah, since it is written after it (Leviticus 26:43), "because and because they rejected My judgments.
+<b>and because of those who interpret the Torah counter to the accepted law</b> [declaring] the forbidden, permissible, and the permissible, forbidden.
+
+Mishnah 9
+
+<b>Destructive animals come to the world because of false oaths:</b> They sinned with the mouth - 'the teeth of beasts will I send upon them.' As the difference between us and the beasts is in [oral] expression. And this is why we rule over them. And therefore, one who does not concern himself [in this way] for the glory of his Creator is fitting that he should be trampled by the beasts. And this is a cause for desecration of God's name, may He be blessed. As 'You adorned him with glory and majesty; You have made him master,' 'and it is reversed' - that the beasts will rule over the people that desecrate the glory of the Glorious one. 
+<b>Exile comes to the world, etc.:</b> And we learn all of them in the chapter [entitled] Bemeh Madlikin (Shabbat 33a): As it is written about sexual prohibitions (Leviticus 18:25), "And the land became defiled; and I called it to account for its iniquity, and the land spewed out its inhabitants." And about idolatry, it is written (Leviticus 26:30), "and My soul will spurn (<i>gaala</i>) you" - like a man who drives out his fellow from in front of him. As any ejection of something is called <i>geeul</i>. And about the sabbatical year, it is written (Leviticus 26:34), "Then shall the land make up for its sabbatical years throughout the time that it is desolate... it shall rest." And spilling of blood is even when accidental, and the proof of the thing is from the cities of refuge.
+<b>At four periods of time, etc.:</b> As it is written (Proverbs 22:22), "Do not rob the poor, as he is poor." And is there something that can be robbed from the poor? Rather these are the gifts to the poor, since any one that withholds them and does not give them to the poor is as if  he takes the soul (life) of the poor person. And he also robs the soul of the robber for himself, as it is written (Proverbs 22:23), "For the Lord will take up their cause and despoil those who despoil them their soul" - ["their soul" being plural is] meaning to say the soul of the robber and of the poor person. And therefore pestilence increases and is common at these four periods of time - from the time that they hold on to [the gifts]. 
+<b>In the fourth [year], it is because of the tithe to the poor in the third [year]</b> and they did not give it. As it is written (Deuteronomy 14:28), "At the end of three years, you shall bring out all the tithe, etc." And such is the order of the tithes.
+<b>And after the holiday (Sukkot) in every single year, it is because of the theft of gifts to the poor:</b> As at the time of the holiday of Sukkot, it is the time of the harvest. And when they steal the gifts of the poor - as they do not leave over the dropped stalks, the forgotten stalks and the corners of the field - the Omnipresent punishes them immediately after their harvest. And therefore, it said, "At four periods of time, etc."
+
+Mishnah 10
+
+<b>There are four temperaments, etc.: the one who says "what is mine is mine, and what is yours is yours"</b> He is not generous, but he is good in that he 'hates presents.' And it is difficult. As how can they say that this is an [average] temperament? And is not someone who prevents himself from giving charity completely wicked? And [granted] that it is true that according to the one that says that it is the temperament of Sodom, it comes out well - as it is stated (Ezekiel 16:49), "Behold this was the sin of your sister, Sodom, etc.; she did not support the poor and the needy." Rather, it is dealing with one who gives charity from fear of God, however his nature is to be stingy. And hence since he 'supports the poor and the needy,' what does his nature matter to us - the actual temperament (in practice) is [average]. "And some say that it is the trait of Sodom" and that its source is very bad, since his nature is to be stingy. But [regarding] if he 'does not support the poor and the needy at all,' everyone agrees about this that he is completely wicked and that it is the temperament of Sodom.
+<b>"what is mine is yours, and what is yours is mine" - [that's an] am ha'arets (literally, a man of the land):</b> Because this one wants the improvement of the world, he is called a man of the land. As he wants to give and to take, since love increases among them through this. And even if this is a good trait for the improvement of the world, this is not from wisdom. As one who 'hates presents shall live.' And the good temperament is to give but not to take.
+
+Mishnah 11
+
+<b>[A person who is] easy to anger and easy to appease - his gain is canceled by his loss:</b> As the loss is greater than the gain. As what is the use of his being appeased quickly, as [long as] his anger lay in his lap, and he will [often] come to sin. And 'who will be able to fix what he has made crooked' during the time of his anger, even if he is quickly appeased.
+<b>[A person who is] hard to anger but [also] hard to appease - his loss is canceled by his gain:</b> The gain is greater than the loss, since he only gets angry sporadically, for a great necessity. And even if he is not quickly appeased from that anger - behold, he is patient most of the time. 
+<b>[A person who is] hard to anger, but easy to appease - [that's a] pious person:</b> And it is not necessary that he never get angry, as sometimes a person needs to get angry out of zeal for God like Pinchas. Hence it said, "hard to anger," since he still needs to get angry - however it should be with difficulty at the times when he is not allowed to be without anger. And about this the wise men of ethics have said, "Do not be sweet, lest they swallow you up." And it is also a good thing to be appeased immediately - even when his anger is still upon him. And not after his anger has left him, but precisely at the time of his anger is he easy to appease - as this is from the trait of piety and good-heartedness.
+
+Mishnah 12
+
+<b>Quick to understand and quick to forget:</b> His loss is greater. Since he forgets immediately, what is the use of that which he comprehends and knows quickly - behold, he forgets everything. But <b>slow to understand and slow to forget:</b> His gain is greater. As even if it comes to him with great toil, he does not forget after he knows [it]. And both of them should not desist from Torah study, as they have a good reward from their labor. And we learn from this mishnah to give preference to one who remembers over one who forgets - if they do not have enough to support both of them, they should support the one who remembers. This mishnah does not mention pious or wicked as it is not relevant here, since the mind of a person is from God. It is as the wise men of ethics said, "The mind is a gift, but [character] is acquired."
+
+Mishnah 13
+
+<b>There are four temperaments, etc.: One who wishes to give, but [that] others not give:</b> He wants the good and the praise for himself and his want is not for the benefit of the creatures.
+<b>[One who wishes that] others give, and he [himself] not give</b> as he is stingy.
+<b>[One who wishes to] give and [that] others give:</b> And this is what King Shlomo, peace be upon him, stated (Proverbs 11:25), "A generous soul" which is one that gives charity with a good eye "will prosper," but "one who benefits others" is greater, as he is one who benefits others and teaches them that they should give charity - as he wants to "give and that others give" - and this is [the meaning of the end of the verse,] "shall also be sated." And so [too] did Yishayahu state (Isaiah 32:8), "But the generous advises generosity and he stands upon generosity"; meaning to say, he advises himself to give, but he also stands on generosity - on the generosity of others who he tells to do like himself.
+
+Mishnah 14
+
+<b>There are four temperaments, etc.: [One who] goes but does not do:</b> The intention is not that he does not do anything from that which he heard in the House of Study - as one who prevented himself from doing the commandments is completely wicked, even if he does not do sins. Rather, the intention is that he does not search for them in order to do them, but he [rather] does them by happenstance when they come to his hand.
+<b>[One who] does but does not go</b> to the House of Study to know the detail of the commandments and to be stringent about them - but he [rather] does them according to his [limited] knowledge - receives reward for this doing.
+
+Mishnah 15
+
+<b>There are four temperaments, etc.: the sponge:</b> [This is] a metaphor for a student who does not distinguish between a correct argument [and one that is not], similar to a sponge that collects and absorbs water - whether it is dirty or whether it is clear.
+<b>the funnel:</b> As it accepts all of the things, but loses them immediately.
+<b>the strainer:</b> [This is like] a student that retains in his mind the argument that is incorrect and loses the correct one. And about this King Shlomo, peace be upon him, stated (Proverbs 12:8). "A man is praised according to his intelligence, but a twisted heart is disgraced" - that it is not fitting to disgrace [one who knows less, but it is fitting to disgrace] one whose heart is twisted. As this one's heart is twisted, in that he retains the thing that is incorrect - such that he is compared to a strainer, as it says.
+<b>The sieve - because it lets out the [inferior] flour</b> which is the incorrect argument; and does not retain it.
+<b>and retains the fine flour</b> meaning the correct argument - it retains it and does not lose it.
+
+Mishnah 16
+
+<b>Any love etc. What's a love that is not dependent on something, etc.</b> [This is] the love that has no interruption, even though a person estimates that some damage and disgrace will come to him [from it, like] the example of David and Jonathan. As even though [Jonathan] was fit to rise in the place of his father and David was going to remove him from the monarchy, nonetheless [Jonathan] loved him with a firm attachment. And that is what King David, peace be upon him said in his eulogy of Jonathan (II Samuel 1:26), "your love was wonderful to me than (which can also be read as, from) the love of women." [This is] meaning to say, from where did I know that your love for me was wonderful? From the love of women. When he was the second to Shaul, the women had said (I Samuel 18:7), "Shaul has slain his thousands; David, his tens of thousands" - and Shaul became jealous, as is known. However it wasn't enough that Jonathan did not become jealous, but just the opposite - he saved him from the hand of his father. And this was from the angle that he loved him and it was not love of the body. And that is what is written (I Samuel 18:7), "and the soul of Jonathan was attached to the soul of David." However the love of Amnon and Tamar is [already] clear and there is no [need] to elaborate.
+
+Mishnah 17
+
+<b>Every argument, etc.</b> [This is] to say about that which it said, "Every argument that is for [the sake of] heaven's name, it is destined to endure" - the intention is that they will endure in their argument forever. And [so,] today they will argue about one thing and tomorrow about another; and argument will endure and continue between them all the days of their lives. And not only this, but [also] 'length of days and years of life will be added to them.' 
+<b>But if it is not for [the sake of] heaven's name - it is not destined to endure:</b> Rather they will cease in their first argument. 'They will end and die there' - as in the argument of Korach. 
+
+Mishnah 18
+
+<b>Anyone who brings merit to the many, sin does not result from him:</b> So that his students not be in the Garden of Eden while he is in Gehinnom, as it is written (Psalms 16:10), "For You will not abandon my soul to the grave, or let Your pious one see the pit." And how is it possible that one who is pious should see the pit? Rather, since [(the following is) from a manuscript: He is pious, He does not let him commit a sin - so that he should not see the pit on its account.]
+<b>"He fulfilled the righteousness of God and His statutes with Israel":</b> [This is] to say that he completed and fulfilled the entire Torah - he and all of Israel with him. 
+
+Mishnah 19
+
+<b>Anyone who has these three things, etc.:</b> It would have been possible for the tanna (author of this mishnah) to be brief and not to elaborate [by way of] the category and the particulars. And he could have said, "Anyone who has a good eye, a humble spirit and a small appetite is from the students of Abraham, our father. An evil eye, a haughty spirit and a broad appetite - is from the students of Bilaam the evildoer." And why did he teach the general category and then go back to explain the particulars? Rather, he is coming to teach us that in these three things that he mentioned first are included all of the virtues, even if they have many parts; and so [too] the three things that are their opposites include all vice. And that is because if he had been brief in the way that he said [it], it would have been understood that one who would have the three things mentioned is from the students of Abraham, our father; however there would be many thousands and tens of thousands of virtues besides this to the students of Abraham, our father. And so therefore he first said that one who has these three things which he will mention - that is the student of Abraham our father. And afterwards, he explained that the students of Abraham, our father, are a good eye, etc.  - which is to say, all of their virtue for which they were called the students of Abraham, our father, was a good eye, etc. And therefore, he does not say, "The students of Abraham, our father, had a good eye, etc." - [meaning] that they had these three things, even if they had many things like them. But by his saying "the students of Abraham, our father, are a good eye, etc.," he hinted that these three things were the causes of their being from the students of Abraham, our father, etc. And also the opposite of this [is the case] with the students of Bilaam the evildoer. As he did not say, "the students of Bilaam had an evil eye, etc." - to teach that the essence of the teaching that they learned from Bilaam the evildoer were these three things, without any other evils. [It is only these three things] upon which they were students of Bilaam, since all of the evils were included in them - even if they have many parts.
+
+Mishnah 20
+
+<b>Yehudah ben Teimah says, etc. Be brazen like the leopard</b> to rebuke those that commit sins; and to be much involved in Torah. 'You will not grow weary and grow faint.' And so did Yishayahu state (Isaiah 40:31), "But they who hope in the Lord shall renew their strength." When they grow weary, those that hope in the Lord shall have their strength increased and will renew it to be a new strength  for them, [with which] to do the work of the Lord still longer.
+<b>light like the eagle:</b> "Grow new wings like the eagles." 
+<b>swift like the deer:</b> He wants to say, "They shall run and not grow weary." Other people get worn out when they run, but they do not get worn for the matter of a commandment. And so [too], towards the matter of a commandment, "they shall march and not grow faint." As [with] other people, when one walks more than what he [generally] walks during the day, he is faint and grows weary.
+<b>and mighty like the lion</b> to become stronger towards the commandments. [This is] to say that all of his thought and the actions of his limbs be for the act of God.
+<b>to do the Will of your Father Who is in Heaven:</b> [This is] to say, so long as it is [in order] to do the Will of your Father Who is in Heaven.
+<b>brazen-faced:</b> King Shlomo, peace be upon him, stated (Proverbs 14:9), "Guilt intercedes for fools" - as the evil fool will speak about the ugly thing and the guilty thing in a person when he sees them. [That is] like those imbeciles that said, "How foul is that carcass!" But, "among the upright, good will" - they only speak about the praise and the good will. It is like the wise man said [regarding the same carcass], "How white are its teeth!" 
+
+Mishnah 21
+
+<b>He used to say, etc. Ninety [is the age] for [a] bending [stature] (<i>lashuach</i>):</b> This is [related] to the expression, 'pit (<i>shiach</i>) and cave,' meaning to say that he is fit for burial. And some explain it is from the expression, '<i>siach</i>' (speaking), as he should only be occupied by words of Torah - since his days are close to dying.
+
+Mishnah 22
+
+<b>Search in it, etc.:</b> Review the words of Torah, as all the wisdom of the world is included in it.
+
+Mishnah 23
+
+<b>Ben Bag Bag says, etc.:</b> Since above it warns severely about Torah study and even until old age and hoary-headedness, and even if it causes great pain and it weakens his strength, he should not move from it; Ben Hey Hey comes to console a person and to speak to his heart, that he should not be concerned about his great pain, as <b>According to the pain is the reward</b>.
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+Rabbeinu Yonah on Pirkei Avot
+רבינו יונה על פרקי אבות
+merged
+https://www.sefaria.org/Rabbeinu_Yonah_on_Pirkei_Avot
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rabbeinu Yonah on Pirkei Avot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>Moshe received the Torah from Sinai, etc.:</b> (I will begin the commentary on "Avot" of our great, pious and holy rabbi, Rabbi Yonah the son of Rabbi Avraham, may he be remembered for blessing.) Our rabbis, may their memory be blessed, said (Bava Kamma 30a) "One who wishes to be pious should fulfill the words of Avot (the Ethics of the Fathers), and [some] said about it, the words of Damages (Nezikin)". And since a person ascends the steps of piousness by doing one of these matters, they placed [Avot] in the Order of Damages. And even though they also said to fulfill the words of Blessings (Berakhot) which is in the order of Seeds (Zeraim); because it speaks of the blessings on seeds and fruits, they placed it in that order (Editor's note: See what Midrash Shmuel wrote about this in the name of Rabbi Yosef Nachmias, may his memory be blessed). Furthermore, since it is the teachings of the Sanhedrin, they placed it in the order of the laws (of Damages); and so [too], all the sages mentioned [here] until Rabban Yochanan ben Zakkai are all from the Sanhedrin. 
+<b>Moshe received the Torah from Sinai and transmitted it to Yehoshua:</b> Both the written Torah and the oral Torah. As the Torah was given with its explanation. As if it were not so, it would be impossible to understand [its contents]. As behold, it is written (Leviticus 19:13), "do not rob" - and all of the [laws of] damages are within this negative commandment, and they themselves are the Torah that was received by Moshe at Sinai, even though they were not written. And it is also written (Deuteronomy 17:8), "between a blood and a blood and between a judgement and a judgement and between an infection and an infection" - and many of the sightings of blood and many of the various judgments and so many of the infections are known to us by the transmission [of this information]... And they are not explained [in writing] because it is not allowed to be written. And it is written (Exodus 24:12), "and I will give you the stone tablets and the Torah and the commandment" - "Torah" is the written Torah; "and the commandment" is the oral Torah. it comes out that you say that every commandment that He gave to Moshe at Sinai, was given with its explanation. And that which is written is what is called the written Torah and the explanation is what is called the oral Torah. And Moshe learned it from the mouth of the Mighty One.  
+<b>and transmitted it to Yehoshua:</b> As it is stated (Exodus 33:11), " but his attendant, Joshua son of Nun, a youth, would not stir out of the tent."
+<b>and Yehoshua to the Elders:</b> As it is stated (Joshua 24:31), and all the days of the elders who had length of days after Joshua."
+<b>and the Elders to the Prophets, and the Prophets transmitted it to the Men of the Great Assembly:</b> And that is Ezra and his group. And [some of] the prophets of the Second Temple were in that group, as they said in Yevamot 16a, "Rabbi Dosa ben Harkinas said, 'When Chaggai said these three things, he was sitting on this mortar.'" Hence the prophets of the Second Temple were there after the destruction, since Haggai the prophet was there. And the men of the Great Assembly transmitted it to the men of their generation. And the sages [transmitted it] to their children after them in each and every generation. And the transmission was from one sage to another, until all of the sages of Israel gathered and a suggestion was given from all of their mouths to write down the oral Torah. And [so] they wrote and sealed the Talmud, and afterwards nothing was added to it and nothing was taken away from it. And that generation also transmitted it to the Geonim and the transmission was from one Gaon to another, one rabbi to another - until this day. 
+<b>They said three things: Be deliberate in judgment:</b> They said [this] to teachers of legal decisions and decisors of legal decisions and decisors of litigation; that they should not rely on the first thought, but rather upon great deliberation and incisive investigation, so that they not err in their evaluation. As a man who is quick to make a decision is called a sinner - and even though he thought he was saying the truth, it is not [considered] accidental but rather is [considered] to be close to volitional, since he did not put it into his heart to say, the quick hearts do not understand to know. As error is found in all men, as the rabbis say (Avot 4:13), " Be careful in study, for an error in study is considered an intentional transgression." And about this matter, Shlomo, peace be upon him, stated (Proverbs 26:12), "If you see a man who thinks himself wise, there is more hope for a dullard than for him." And it is as the sages, may their memory be blessed, said (Avot 4:7), "One who is nonchalant about giving legal decisions is an imbecile, wicked, and arrogant in spirit." Therefore, it is incumbent upon a man who makes legal decisions to go back and forth on the matter and let his thought ripen and to hold on to it; as the matter that they said (Sanhedrin 35a) [that] we should ripen a judgement, as through ripening and deliberation, he adds reasoning to his reasoning and sharpness to his sharpness, until he judges a completely true judgement. As he will see to say with the second thought that which he did not see with the first. And about this matter, Asaf stated (Psalms 73:21), "As my heart ripened and my kidneys were silent," which is to say [that] after my heart has ripened and been sharp with wisdom and with my kidneys, I have been silent and have refined my understanding to know. As without this, I have not known, and this is my portion. (And as) it is after it, "I was a dolt, without knowledge; I was brutish toward You." And the reason [they] said, <b>"Be deliberate in judgment,"</b> is in order to warn about litigation more than other legal decisions, as they are fundamental in the knowledge of Him, may He be blessed and elevated; and as Yirmiyahu the prophet stated (Jeremiah 9:23), "ponder and know Me, for I am the Lord who makes kindness, justice, and equity in the world; for in these I delight, declares the  Lord." And how can a man a ponder and know God, as it is not possible? However with this have we known Him, by dong judgment and justice, since God does these. And that is what is stated (Jeremiah 22:16), "He judged for the poor and needy— then all was well. That is truly knowing Me, declares the  Lord." And it is written in another place (Micah 6:8), "And what does the Lord require of you? Only to do justice and to love kindness," since judgments are a pillar of the Torah. And from them the world is made firm, as is said in the Midrash (Shemot Rabbah 30 3), "It is written in front of The Ten Commandments, 'and they will judge the people at all times' (Exodus 18:22). And after the Ten Commandment, it is written, 'And these are the laws' (Exodus 21 1). There is a parable [about this] concerning a matron that was walking along the way and her armed guards were walking in front of her and behind her."
+<b>raise up many disciples:</b> As per the opinion of Beit Hillel. [This is] like the matter that we have learned (The Fathers According to Rabbi Nathan 2:9), "Beit Shammai say, 'We only teach a student who is fit, modest, proper and who fears Heaven, as it is stated (Job 20:26), "All (darkness) waits for his treasured ones." And Beit Hillel say, 'We teach everyone: One hundred so that ten good ones will come out from them; and ten so that two will come out of them; and two, "since you do not know which will be proper, this one or that one or if they will both be equally good." And so was there a story of Hillel, who brought together all of his students and said to them, 'Are all of you here?' They said [back] to him, 'Yes.' One of his students said to him, 'All of them are here except the smallest one.' He said to them, 'Let the small one come, for the future generation will be conducted by him .' And they brought Rabban Yochanan ben Zakkai. Behold that one should not push off the small ones for the bigger ones, since the kids will become goats." And about this matter the rabbis, may their memory be blessed, expounded (Yevamot 62b), "'Sow your seed in the morning, and don’t hold back your hand in the evening' (Ecclesiastes 11:6), - if you have raised disciples in your youth, raise disciples in your old age." Behold that the multiplication of disciples is a very good thing and a merit to the teacher.
+<b>and make a fence for the Torah:</b> As the matter that is stated (Leviticus 18:30), "And you shall guard My guarding"; which is to say, make a guarding for my guarding. And a fence is a great thing and it is praiseworthy to make a fence for the commandments so that the one who fears the word of God not stumble in them. Hence one who observes the words of the sages, may their memory be blessed - which are the fences for the commandments of the Torah - has shown more love for [this] fear than one who does the commandment itself. As the doing of the commandments does not prove fear like the one who observes the fences, since he is careful from the start not to come to error. However, the one who does the commandment but does not observe the fence shows us that if it is good in his eyes to do the commandment, [yet] it is not bad in his eyes if he errs in it; and that he is not concerned about the fear that he will make a breach in it, and 'one who makes a breach will be bitten by a snake.' Behold that the words of the sages, may their memory be blessed, are pillars and 'trees' in the fear of Heaven; which is a foundation of the world and a fundamental principle of virtue. And all of the commandments are appetizers for it, as they said in the Midrash (Shir HaShirim Rabbah 1), "'For your love is more delightful than wine' (Song of Songs 1:2) - the words of the scribes are more beloved than the wine of Torah."
+
+Mishnah 2
+
+<b>Shimon the Righteous was from the remnants of the Great Assembly.</b> And he was a high priest, as they said in Tractate Tamid 21 (Yoma 69a) that he had gone out dressed with the priestly garments in front of Alexander [the Great] and [Alexander] went down and bowed before him. His servants said to him, "Our master, A king like you should bow down to this Jew?" He said [back] to them, "I see the image of this one in war and I am victorious."
+<b>He would say, "On three things the world stands":</b> This means to say that because of these things the world was created. As below (Avot 1:18), it states, "On three the things the world subsists," and they are not those that it mentions here. Hence, we need to explain that when they said "stands," it means that the world was created for them, since they are the will of the Holy One, blessed be He. This means to say that the world was created for His creatures that in the future would fulfill His will in front of Him through these things. And these three are a great pillar, such that on account of them, we are able to get to all of the [other] things that the sages, may their memory be blessed, said that the world stands because of them.
+<b>"On the Torah":</b> As it stated about it (as it is stated) (Proverbs 11:27), "He who seeks what is good pursues what is pleasing." And good is only Torah, and because of it the world was created, as it is stated (Jeremiah 33:25), "Were it not for My covenant, night and day[, etc.]. And this is what Shlomo, peace be upon him, said, (Proverbs 8:22), "The Lord created me at the beginning of His course, as the first of His works of old" - I was created before the whole world and because of me, all of the creations were created - in order to observe me. 
+<b>"on the service":</b> As the Holy One, blessed be He, chose Israel from all of the nations and the Land of Israel from all of the lands, and He chose Jerusalem from all of the Land of Israel and He chose Zion from Jerusalem, as it is stated (Psalms 132:13), "As the Lord chose Zion, He desired it for His habitation." And He chose the House of Choice from everything for the sake of the service, about which it is written, "desire" - as it states (Leviticus 1:3), "desirous in front of God." Behold that because of the service the whole world was created. Then, due to our sins, the Temple was destroyed and the service was annulled. And prayer is now for us in its place, as the sages, may their memory be blessed, said (Taanit 2a), "'And to serve him with all your hearts' (Deuteronomy 11:13) - what service is there in the heart, one should say this is prayer." And this is what it states (Psalms 51:17), "Lord, open my lips," as King David said this verse about the sin of Batsheva which was volitional, and one cannot bring a sacrifice for volitional sins. And about this he stated (Psalms 51:18), "Since You do not want me to bring sacrifices; You do not desire burnt offerings." Had I been able to bring a sacrifice to atone for myself, I would have brought [it]. Now that I cannot, 'Lord, open my lips and let my mouth say your praise,' and accept my prayer in place of a sacrifice and let it atone me for my sin. Also for us that do not have a sacrifice to atone for us - not accidental sins and not volitional sins - 'Lord, open my lips' and accept our prayers in place of the sacrifices.  
+<b>"and on acts of lovingkindness"</b> As the matter that they said (Sukkah 49b), "Acts of lovingkindness are greater than charity (<i>tsedekah</i>); since lovingkindness is both with the poor and with the wealthy but charity is only with the poor. Great is lovingkindness since it is both with one's body and with one's money, but charity is only with one's money."  And this is what they said, (Bava Batra 9a), "One who gives a small coin to a poor man is blessed in six ways and one who comforts him with words is blessed in eleven." And pertinent to acts of lovingkindness is to inspect the poor and to make a distinction between the good and the bad and to give preference to the modest and those that fear God over others who are not like them (even if we must give charity to all). And it is like Yirmiyahu, peace be upon him, stated (Jeremiah 18:23), "let them be made to stumble before You; act against them in Your hour of wrath!" - even in the time that they do charity, make them stumble that they should give it in the incorrect place. And acts of lovingkindness are even to the wealthy, to lend them money at a time when it is not found in their hand and to give them advice, as King Shlomo said, (Proverbs 27:9), "Oil and incense gladden the heart, but the sweetness of a friend is better than one’s own counsel." [This] is to say, just like oil and incense gladden the heart, so [too] does one 's friend become delighted by personal advice; and when he gives him good advice, he is gladdened by it. And this trait of kindness brings God's satisfaction in front of Him, and for it was the world created - in order to do it. And about it Shlomo said in his wisdom (Proverbs 14:34), "Righteousness exalts a nation; Sin is a reproach to any people" - and adjacent to it, "The king favors a capable servant" - the will of the Holy One, blessed be He is only for Israel, who investigate [how] to do the things that are desirable in front of Him.
+
+Mishnah 3
+
+<b>Antigonos, man of Sokho, etc., "Do not be as servants who are serving the master in order to receive a reward":</b> As this is not complete service, as he is not doing it for his master, but [rather] in order to receive a reward.
+<b>"Rather be as servants who are serving the master in order not to receive a reward":</b> (Editor's note: In my opinion, here there should be the words, "And it is difficult according to this textual variant.") Since a person should not do the commandment with the understanding that he will not receive a reward for them. But rather the [correct] textual variant is "not in order to receive a reward" - that he should not do the commandments for the sake of the reward, even though he should think that there will be recompense for his service. However, it appears to me that the variant of the books is the main one [that we should follow]: As we find such service among people, such that a purchased slave is obligated to do service without receiving reward. So too, a man must serve God in order not to receive a reward, but rather because of the kindness that He has already performed for him. And also due to the greatness of the Master, that He is fitting for this, and this is the service of God - may He be blessed and elevated - from love, as it is stated (Deuteronomy 6:5), "And you shall love the Lord." And what is complete service among people? One who wants to serve his friend because of his love for him from earlier days, and even if he knows that he will not give him a reward. And [with] this type of love should a person love the service of God. And therefore, [the Mishnah] placed it adjacent to the matter of fear and stated,
+<b>"and may the fear of Heaven be upon you":</b> To serve God from fear and from love, like a servant that serves his master because of his greatness and [also] keeps in mind that he can punish him. And it comes out that he serves him from fear - not because of his fear from the punishment, but [rather] because of the greatness of the master, whereby he has the ability to punish.
+
+Mishnah 4
+
+<b>Yose ben Yoezer, man of Tsreida, and Yose ben Yochanan, man of Jerusalem, received from him:</b> From Shimon the Righteous and Antigonos, man of Sokho 
+<b>Yose ben Yoezer says, "May your house be a meeting house for Sages":</b> It means to say, a house that the sages will gather there when they need to speak, one with the other. And this can only be in the house of a great and important man. As were it in the house of a lesser man, when they would say to the sage to go there, perhaps he would not want, since [for] him, 'a base one is disgraceful in his eyes; and he does not honor those that fear the Lord.'   
+<b>"become dirty in the dust of their feet":</b> That he treat them with honor, as it was their way to stand in front of the sage. And some of them would sit on benches in the house of study and some of them would sit in front of them on the floor at the dust of their feet, as they said (Chullin 54a), "All the days that that student apprenticed in sitting, I apprenticed in standing." And this is what he stated: Be honored among all of the creatures, but honor the sages.
+<b>"and drink their words thirstily":</b> And this is like it is stated (Proverbs 27:7), "A sated person disdains honey, but to a hungry man anything bitter seems sweet." The soul of one who is sated from words of Torah and does not desire them will disdain them - even if they tell him pearls of Torah. But one who is hungry for them, and desires to hear them, will find them sweet in his mouth and will be happy about it - even if he is told something without an explanation - since he knows that it is true, as his teacher said it.
+
+Mishnah 5
+
+<b>Yose ben Yochanan, man of Jerusalem, says, "May your home be open wide":</b> Some say that [this means that] there be largess found in his house for needy people. Or the explanation is that his house be like the house of our father Avraham, peace be upon him - such that his house be on the road in a tight spot so that passers by should come in to there; and that it should be open on four sides, so that from all sides that they come, they will find an open door and they will turn into it, as Job stated (Job 31:32), "I opened my doors to the road." 
+<b>"may the poor be members of your household":</b> This is expounded in two ways. Instead of buying slaves and supporting them, he should use poor people and support them and he will not need to expend money. So that it comes out that he will profit and do a commandment (good deed). Another explanation: And also that the poor will be accustomed to his house and stay there without embarrassment, as  a result of his showing them a happy face and giving them permission to everything that is his, like a man would give to his children and to the people of his home.
+<b>"and do not increase conversation with the woman":</b> As conversation with women brings one to thoughts of sin and neglect of Torah [study].
+<b>They so stated with his wife; all the more so with the wife of his friend.</b> (Our master and teacher [Rashi] wrote, "As it is written in the Fathers According to Rabbi Nathan), "They said [this] about his menstruant wife, all the more so regarding the wife of his fellow." It means to say, that he not increase words with his menstruant wife, lest his impulse overcomes him and he comes to a mishap; and all the more so with the wife of his fellow, about whom his impulse pressures him even more. As if they said it with the one that will be permissible for him tomorrow - and it appears to him like 'bread in his basket' - all the more so with another woman, whom the impulse desires, as the matter that it stated (Proverbs 9:17), "stolen waters are sweet." But it appears to be explained according to its simple meaning, "They so stated with his wife," not to ever accustom her to [many] words, so that she not be found with him every day. As a man should not be with his wife for his pleasure, but [rather] to fulfill the commandment; so as to distinguish between man and beast, as they said in Tractate Berakhot 22a concerning a man with a nocturnal emission, "So that they not be with their wives like chickens." And that is the trait of separation which brings one to the highest levels, as we say (Avodah Zarah 20b), "Separation brings to purity."
+<b>From this, the sages said, "Any time that a man increases conversation with the woman, he causes evil to himself":</b> [This] is to say, he causes the impulse that is called evil to overpower him, as we say (Kiddushin 30b), "Great is the evil impulse, that its Creator calls it evil, as it is stated (Genesis 8:21), 'since the devisings of man’s mind are evil from his youth.'" And this man caused evil to himself, as he gave it a place and an invitation to cling to himself, by way of conversation [with women]. And he went beyond the traits of other men, as the impulse sometimes overpowers them [also]; but without them doing something to cause [it], and it is not their own doing that brought the evil to begin with them.
+<b>"and neglects the words of Torah:"</b> As the thought of Torah is not firm in his eyes so long as his heart is focused on the woman and upon her conversation, as they are two thoughts that the heart does not tolerate together.
+<b>"and, in his end, he inherits Geihinam":</b> As in the end, he comes to sin: Since he follows the whims of his heart and increases words, certainly (Editor's note: It appears that instead of "<i>al panim</i>" (certainly?), [it should be] with the woman - see Midrash Shmuel) he will sin and descend to the pit. And this is what Shlomo - peace be upon him - stated (Ecclesiastes 7:26), "I find woman more bitter than death; she is all traps, her heart is snares and her hands are fetters." This means to say that death removes him from the world - from the small life of the world - but woman destroys his soul for ever and ever. Behold, 'she is more bitter than death.' "She is all traps and snares": When a man observes a woman, he is caught in her net, which is her trap, and he cannot escape from her. As the man sees that which his heart desires and he does not see what will happen to him from her in the end of days. As the lyricist (R. Yehudah HaLevi) said, "The seduced dove travels in the wilderness; it sees the grain but it does not see the trap." "Her heart is snares" - when she desires a man in her heart, even if he does not desire her and it is [just] the bad fortune of this man that caused her to desire him. "Her hands are fetters" - because if she grabs him with her hands, he is already taken into the 'prison' and he no longer has a way to fix it. "He who is pleasing to God escapes her, and he who is displeasing is caught by her" (Ecclesiastes 7:26) as the Holy One, blessed be He, protects the righteous and does not present them something through which they might stumble; but the sinner, who does not distance himself from evil paths and whose heart is not complete, chances upon a matter like this. 
+
+Mishnah 6
+
+<b>Yehoshua ben Perachiah and Nitai of Arbel received from them:</b> From Yose ben Yoezer and Yosef ben Yochanan.
+<b>Yehoshua ben Perachia says, "Make for yourself a mentor, acquire for yourself a friend":</b> As even if you know [as much] as him, make him a mentor upon you, since a person remembers better what he learned from his mentor than what a person learned on his own. And also because sometimes he will understand a thing better and it will come out that he will teach him - even as they are both equal in wisdom. 
+<b>"acquire for yourself a friend":</b> A person needs three things from a good friend. One is for words of Torah, as it stated (Taanit 7a), "I have learned much from my teachers and more from my friends than from my teachers." And the second is for commandments. As even if his friend is not more pious than he and there are times that he does what is not in order. [Yet it is only] when he derives pleasure from something that he does the sin, but it is not his desire and his will that his friend do it - as he derives no enjoyment from this. And it is like they said (Kiddushin 63b), "And a man will not sin if it is not for himself." It comes out that both of them will repent, each one according to the word of his friend. And the third is regarding advice that he can take, that he be 'one who arouses (a counselor) for help' in all of his affairs and to take good counsel from him and to be his confidant. Since he is his ally, he will not reveal [his secrets] to others so as not to confound his plan - and not even to those that appear to him to be friends; for is the appearance of love evident on their faces? And about this Shlomo, peace be upon him, stated (Proverbs 15:22), "Plans are foiled for want of counsel, but they succeed through many advisers." And that which he said, <b>"acquire for yourself a friend"</b> with an expression of [acquisition] (euphemism) is [to say] that if he does not find him for free, he should acquire him with his money and expend his assets in order to get to a good friend; or that he should acquire him with words of appeasement and with a soft way of talking. And [so] he should not be exacting about his words and he should tolerate the words of his mouth; even when he says something against him, he should not return a response. As without this, he will not keep [the friendship], since the opinions [of people] are different. And sometimes he will seek something, [but] his friend who is like himself will say, "See, I do not [consider] this to be fit." And if he doesn't [listen to his friend] (he will certainly pass him up), the [friendship] will unravel. And this is what Shlomo, peace be upon him, stated (Proverbs 17:9), "He who seeks love covers errors, but he who harps on a matter alienates a leader." He meant to say, one who covers when his friend errs, seeks love - as through this, their love is preserved, as he tolerates his errors. But if he harps about the matter with his friend, he speaks against him and repeats it and says, "See what this one said; what he said about me, he 'alienates the leader' - he(certainly) alienates his leader from him, meaning to say, his friend.  
+<b>"and judge every person as meritorious":</b> This is speaking about a person about whom we do not know if he is righteous or if he is evil; or if we know that he is a moderate person, sometimes doing evil and sometimes doing good. And if he does something that can make us judge him unfavorably and [also] judge him favorably in our understanding - or even if, (towards) according to what appears, it leans more towards the side of guilt - if he can judge him favorably from one aspect of the matter, he should say, "His intentions were good." But these words are not [applicable] to the completely righteous or the completely evil. As with the righteous person, even with an action that is completely evil and leans toward guilt in every aspect, we should judge him favorably and say, "'It was a mistake that came out from the hand of the ruler,' and behold he regretted and observed [it] and [already] requested forgiveness." And it is like the sages, may their memory be blessed, said (Berakhot 19a), "If you see a Torah scholar who sinned at night, do not ruminate about him during the day, lest he has repented. 'Lest' comes into your mind? But rather, I will say he certainly repented." The explanation of  "'Lest' comes into your mind?" is that since he is a Torah scholar and up until now, no corrupt thing has come to his hand; he certainly repented right away. You behold [from here that] one should never judge the perfectly righteous person unfavorably. And about him there is no reason to say,  "judge every person as meritorious." And he also did not speak about the completely evil person. Even if his actions are completely good and it is not evident to be concerned about him regarding an angle of iniquity, a person should judge him unfavorably and say, "He did it on the surface 'and his inside is not like his outside.'" And it is like it is stated (Proverbs 26:25), "Though he be fair-spoken do not trust him, for seven abominations are in his heart." And so [too] wrote Rambam, may his memory be blessed. And about this Shlomo stated in his wisdom (Proverbs 21:12), "The righteous one observes the house of the wicked man; he subverts the wicked to the bad." He meant to say, people think that because the righteous do not know how to do evil, [hence] they do not recognize they ways of the evil - as they do not understand those that do it. And the matter is not like this, as 'the righteous one observes the house of the wicked,' and knows and recognizes and monitors the evil of his ways more than other people who know [about it], but don't pay attention to it. "He subverts the wicked to the bad" - when the righteous person sees the action of the evildoers which appear to be in a good path, he subverts it and pushes it towards his judgment to say that he has done wrong - since he did not intend [to do] a commandment, but rather to place himself among those assumed to be good. 
+
+Mishnah 7
+
+<b>Nitai of Arbel says: "Distance [yourself] from a bad neighbor":</b> He said it to renters of houses and purchasers of slaves. As when a person first asks about the house and the tightness of the place, he should ask about the neighbors - if they are evil, he should distance himself from them, and he should come close to the good ones.
+<b>"do not befriend an evildoer":</b> As it [brings] a great punishment, which has nothing like it. Since if he transgress a great sin, he did one sin; but this one has a portion in all of the sins that the evildoer does. And it comes out that he does many great and huge sins. And [even] if his hands are tied and he does not benefit from them, woe to the evildoer and woe to his neighbor - as 'he sins and his neighbor is flogged.' As so is it explained in The Fathers According to Rabbi Nathan 30:3, "Anyone who clings to evildoers - even though he does not do like their deeds - takes recompense like them; and one who clings to the righteous - even though he does not do like their deeds - takes recompense like them." And about this it is stated (II Chronicles 20:37), "“As you have made a partnership, etc., the Lord will break up your work.” 
+<b>"and do not despair":</b> He made these two things adjacent and said, "do not befriend an evildoer," because you need not despair from punishment. And do not say in your heart, "He is still standing in tranquility and times [are good] for him - I will befriend him and when his good fortune changes, I will distance myself from him." And you cannot [do this], as you will not know what [each new] day will bring, and his time will come in an instant, and you will be taken with him; when he begins to fall, he and all of his friends will fall. And also do not say, "I will show him love outwardly, but I will not love him in my heart." As it is also evil for you to flatter him, since it is a sin to flatter evildoers in this world. And about this matter Shlomo stated (Proverbs 24:21-22), "Fear the Lord, my son, and the king, and do not mix with changers. For their time comes suddenly; the doom of both, who can foreknow?" The explanation is that he made adjacent the fear of the Lord (my son, and the king) to the fear of a flesh and blood king as a metaphor relating the fear of the body [from] that which is perceived by the eye with the fear of the soul [from] that which is invisible. And he said when you see that the king hates all those who love his enemies and that he metes out bad to him, asks who is it that filled his heart to love the enemy of the king, and does to him [the same thing] that he does to his enemy; [know that] so [too] the Holy One, blessed be He, does to all those who mix with the changers - that is to say, those that change the Torah and the commandments. As [the word] 'change' here is transitive, as in (Job 29:22), "After my word, [things] were not changed." And when the changers are struck, their friends will also be collected with them - 'Should one give aid to the wicked and befriend those who hate the Lord? For this, it shall be upon you.' "As his time comes suddenly" and you will not be able to escape for your life. "And the doom of both, who can foreknow," meaning to say, the doom of the king's hater and the doom of the hater of the Holy One, blessed be He. Who knows when it will come to them, and [so] no man can be careful to befriend them and to save his [own] life.
+
+Mishnah 8
+
+<b>Yehuda ben Tabai and Shimon ben Shetach received from them:</b> From Yehoshua ben Perachiah and Nitai of Arbel.
+<b>Yehuda ben Tabai says, "Do not make yourself like the judges' advisers (<i>orkhei</i>)":</b> He means to say a head, as it is stated in Bereshit Rabbah 23:10, "'And Efron was sitting among the children of Chet' (Genesis 23:10) - on that very day, they appointed him <i>arkhi</i>," meaning to say the head of the judges. And also in the section of "Yaakov sent messengers" (Parshat Vayishlach, Bereshit Rabbah 75:3), "<i>arkhi</i>" is the head of the thieves. And also in Arukh, you will find that <i>arkhi</i> is explained like this there. And the explanation of this is, do not make yourself like the judge's advisers, that [people] should ask you and you tell them the laws; and after they hear it from you, they go to other judges for judgment and they say to them, "The head of the judges has already told us that this is the law." Do not make yourself like them. And from Rambam there is another explanation: <b>"Do not make yourself like the judges' advisers"</b> - He did (not) speak here about someone who teaches false claims to his friend and how to present them, since such a person is completely evil. And it is not necessary to say that a person not do this on account that they will suspect him and speak badly about him, as this is a great sin [and nothing more need be said about it]. Rather, [it is one] that organizes the claims [of someone] and arranges the laws and reveals the verdict [of a case] to an individual - as it is not fitting to do this since they will suspect him and speak badly about him. This [is] like that story of Rabbi Yochanan in Tractate Ketuvot 52b, wherein at the beginning he reasoned, "do not ignore your flesh" (Isaiah 58:7), and at the end he reasoned, it is different with an important man.
+<b>"and when the litigants are before you, they should be like evildoers in your eyes":</b> That your heart should not lean towards one of them, and that you not think that he is (righteous) in his case. As if so, you will never judge a case truthfully, since your heart is unfettered towards this one, and you will not be able to see his  guilt. Rather they should be in your eyes as if they were both evil and making false claims. And let not your heart lean to one of them, so that the matter come under the correct light.
+<b>"and when they are excused from before you, they should be meritorious in your eyes - when they have accepted the judgment":</b> This is a measure of piety, since you know that one of them made a false claim. [Still,] he should not be in your eyes (ever) assumed to be a liar and a difficult litigant. And it is not fitting to suspect him, since he accepted the verdict upon himself and left the court guilty. And one should think that he repented and he doesn't have in mind to do this [again] all the days of his life.
+
+Mishnah 9
+
+<b>Shimon ben Shatach says, "Examine the witnesses thoroughly":</b> To examine and cross-examine them many times. And through this you will reveal the secret, since 'with many words sin will not be averted' and he will learn from their words if they are testifying falsely.
+<b>"but be careful with your words, lest from them they learn to lie":</b> As when you examine them about a matter, you can speak your words [in such a way] that they will understand in what way they will be found guilty in their trial and learn from your words what lies they need to make to win [the case].
+
+Mishnah 10
+
+<b>Shemayah and Avtalyon received from them. Shemayah says, "Love work":</b> So that a man not be idle from work, since idleness brings a person to ennui (Ketuvot 59b); and that is a trait of illness, as it is stated about it (Proverbs 21:25), "The craving of a lazy man kills him, for his hands refuse to do." It means to say, when he accustoms his limbs to be idle from work, his hands refuse, since habit rules over them. And it also states about it (Proverbs 20:4), "From the winter the lazy man does not plow; at harvest time he seeks, and there is nothing." As he thinks when he is idle from work that it is rest for him, but it is the opposite; as [it is] with exertion [that] he will have rest. As with the winter he will rest and stay in his house and not plow and seek to reap and gather the grain [when] there is none and die of hunger. But the one who plows in the winter - 'he who tills his land will be sated with bread,' as a man cannot reach rest without exertion first. 'But he who pursues vanities' and pursues the ones that sit in the corners idle from work 'will be sated with poverty.'
+<b>"hate lordship":</b> He made this adjacent to the activity of work, as they are one topic - that he hate lordship and the advantage of the idle ones, as their end is to come to the trait of poverty. But [rather] he should be involved in his work the whole day, as it said (Pesachim 113a), "Flay a carcass in the marketplace and eat [from] your wage, and do not say, 'I am a priest, I am an important man.'" And about this Shlomo, peace be upon him, stated (Proverbs 12:9), "Better to be a lowly one and a servant to himself than to be honored and have no food." And the explanation of "lowly one" is not like its literal understanding, but rather it is the opposite of honored lordship.
+<b>"and do not become familiar with the government":</b> As service for the government is very difficult. And regardless, once he accepts the yoke of the king, his end is to break the yoke of the kingdom of Heaven and to refrain from this commandment. Since he will be afraid of the government and his work will be extensive, he will make the service of God a farce in the face of this work. And also at the end, they will strip him of his assets without gain, as they only bring someone close for their own purpose. And regardless, once he accepts the yoke of a king of flesh and blood at one time, he can not [longer] do that which the Master requires.
+
+Mishnah 11
+
+<b>Avtalyon says, "Sages, be careful with your words, lest you become obligated in an obligation of exile</b> Rambam, may his memory be blessed, wrote in a correct way in his commentary on Avot: "Be careful with your words," to explain your words so that you not leave room for [heresy], <b>"lest you become obligated in an obligation of exile and are exiled to the place of evil waters"</b> - the place of heretics that reveal the faces of Torah that are not appropriate, and extract from your words, things that are not so. 
+<b>"and the students who follow after you will drink"</b> As they will hear your words and not understand and rely upon the words of the heretics who explain your words according to their opinions, and they will reason that this was your opinion, <b>"and thus the name of Heaven is profaned."</b>
+
+Mishnah 12
+
+<b>Hillel and Shammai received from them:</b> From Shemayah and Avtalyon. 
+<b>Hillel says, "Be of the disciples of Aharon, loving peace and pursuing peace, loving the creatures and bringing them closer to Torah."</b> He means to say that he loves truth and peace in his heart and pursues it with the actions of his hands. As there are people that love it in their hearts that don't trouble themselves to bring peace to the world and don't walk in the paths of peace. But those that do actions and bring peace between a man and his friend and love to do this work - as it is stated (Psalms 34:15), "seek peace and pursue it" - those are from the students of Aharon, who would act like this.
+<b>"loving the creatures and bringing them closer to Torah":</b> When Aharon would sense that a person had sinned in private, he would go to him and befriend him and make him into his friend. And the sinner would put in his heart that if Aharon would know the hidden matters in my heart, would he ever want my friendship? Rather, it is that I am assumed by him to be a proper man and one who does the commandments. However if he knew my bad thought, he would distance himself from me - from befriending an evildoer like me today. And [so] he would regret his evil and contemplate repentance. And this is very effective and beneficial for him in undoing his evil thought, as is is stated (Malachi 2:6), "He walked with Me in peace and righteousness, and brought many back from iniquity."
+
+Mishnah 13
+
+<b>He would say, "Spread a name, lose his name:"</b> He means to say, a man that is proud and his name goes out in the world due to his pride and his greatness and he makes for himself a name 'like the names of the world's greats' in opposition to the great Name that is permanent in pride; this way, will he lose his name in a great loss and he will not be remembered and he will not be counted. 
+<b>And one who does not increase [knowledge] ceases (<i>yasef</i>)"</b> One who is wise but does not want to add wisdom to his wisdom and says in his heart, "I have already learned all of the Torah entirely and I have seen its ways and its paths. What is there for me in this pain to trouble myself in my fleeting days and what [more] is there  for me to understand that I have not understood?" May it be His will that this man should die and be gathered (<i>yeasef</i>) to his people. And why should he live [any] more, since he has already gotten up from studying?
+<b>"And one who does not study is liable to die":</b> One who has not studied at all is compared to a beast. As why was he created in the world? To understand and give ruling of the Torah, whose 'ways are ways of pleasantness. And it is not fitting that the one that never learned Torah and continues to maintain his evil [this way] live even one day and even one hour.  
+<b>"And one who makes use of the crown [of learning] passes away":</b> Behold the one who gets honor from the crown of Torah and benefits from its honor and makes it like a means to accomplish his needs, perishes, as it is learned later (Avot 4:5), "Do not make it [the Torah] into a crown with which to aggrandize yourself, and not into a spade with which to dig into them. And thus Hillel used to say: And one who makes use of the crown [of learning] passes away." 
+
+Mishnah 14
+
+<b>He [Hillel] used to say: If I am not for me, who will be for me?</b> If I don't rebuke myself to be assiduous about the commandments, who is there to rebuke me and make me assiduous? Since the prompting of others is [only] good on a temporary basis. But when the person motivates himself each and every day, he increases to think of thoughts in order to do the work of God. And there is no forgetting before him, when his heart desires [it], and it is a straight path in front of a person. 
+<b>And when I am for myself alone, what am I?</b> I still cannot reach one thousandth of what I am obligated to do. And they made a parable [about this]: To what is the thing similar? To a king that gave his field to his servants and agreed with them [that his portion would be] thirty <i>kor</i>. They toiled and they brought him five <i>kor</i>. The king said to them, "But didn't I agree with you that it be thirty <i>kor</i>?" They said to him, "Our master, the king, the field that you gave us was of low quality. We toiled greatly on it and we were not able to get out from it more than five <i>kor</i>." So did they say in front of the Holy One, blessed be He, "It is the evil impulse that you have given us from our youth, as it is stated (Genesis 8:21), 'the impulse of man’s heart is evil from his youth.' And even when a man toils greatly to do what is straight in the eyes of God, a man only accomplishes a small part of what he is obligated to do." And this is what is stated (Psalms 103:14), "For He knows our impulse; He is mindful that we are dust." Since were it not that He made the evil impulse [powerful] in man - even without his working hard and pursuing the commandments - he would do many of them. [It would be] like in a high quality field - even if they did not toil in the work of his land - something would come out of it. But now that he knows that even if he toils greatly, he will only attain a small amount because of the evil impulse that corrupts his body; [then] all the more so if he does not toil, his soul will remain empty of the commandments, like a poor quality field if one does not toil in it. And if he does not fertilize it and plow it, nothing will come out of it. And about this is it stated (Proverbs 24:30-31), "I passed by the field of a lazy man, by the vineyard of a man lacking sense. It was all overgrown with thorns; its surface was covered with chickweed, and its stone fence lay in ruins." And for this reason he made the motivation of others adjacent to the motivation of himself and said, " If I am not for me, who will be for me," but if I don't toil and motivate myself to pursue the commandments, I will stay devoid of them - since, even "when I am for myself" and toil in them, I only reach a small portion of the many portions and what do I reach (<i>mah ani</i> can mean both "what am I" and what do I) if I don't toil at all?
+<b>And if not now, then when?</b> Such that he not say, I will occupy myself with my work today and tomorrow I will turn to and occupy myself with self-improvement. Since maybe he will not turn to [it]. And even if he does turn to [it], that day went, left and he removed it from the work of God. And he will not be able to make it up all the days of his life, since he is obligated to improve himself and to be occupied by the commandment all of the days that he is living upon the [earth], and he does not have the right to avoid this work - not even for a moment. And there is also included in this expression, "If not now," in the days of my youth, "then when?" If I leave it until my old age and hoariness, I will not be able to do it. And about this matter, David, peace be upon him, stated (Psalms 144:12), "For our sons are like saplings, well-tended in their youth." He meant to say that when the sapling is small, a person can grow it to be a straight tree and not be crooked. However after it grows crooked, it is very difficult to fix. And so [too] when a person is still young, it is easy for him to be on a good path and to turn from evil, but when he grows old with his evil, it is difficult in his eyes to leave it, as it is written (Proverbs 22:6), "Teach a lad according to his way; also when he will grow old, he not swerve from it." And it is [also] written (Deuteronomy 20:19), "since a man is a tree of the field." And also because repentance in old age is not full repentance. Since at that time, the impulse is not strong and desire is benign and the soul does not enjoy - and he does not desire - sinful pleasures. And this is the reason for his repentance. And about this matter is it stated (Ecclesiastes 12:1), "And remember your Creator in the days of your youth, before those days of bad come and those years arrive of which you will say, 'I have no desire in them.'"
+
+Mishnah 15
+
+<b>Shammai says, "Make your Torah fixed":</b> As they said in The Fathers According to Rabbi Nathan 28:10, "Anyone who makes his Torah [study] primary and his work secondary is made primary in the world to come. And anyone that makes his Torah [study] secondary and his work primary will be made secondary in the world to come. This means to say, even though he did not do a sin, but he did not make Torah primary - even if he was (fit) to be in the Garden of Eden, he will be secondary there. 
+<b>"say little and do much":</b> When you promise your friend to do something for him, tell him a little and do much for him, and that is in the way of ethics and piety. And we have learned [it] from our father Avraham, peace be upon him, as it is written (Genesis 18:5), "And let me fetch a morsel of bread"; and afterwards (Genesis 18:8), "And he took curds and milk and the calf, etc." Another explanation: "say little and do much" - and that is a lofty virtue. And our rabbis, may their memory be blessed, learned it from the blessed Holy One, blessed be He, who only promised with two letters, as it is stated (Genesis 15:14), "I will judge (<i>dan</i>, a word which is written with only two letters); and delivered them with twenty seven words, as it is stated (Deuteronomy 30:14), "Or has any god ventured to go and take for himself one nation from the midst of another, etc." And about this Rabbi Saadia Gaon, my his memory be blessed, said, "If in promising our fathers with two letters, he did for them many miracles and wonders; [with] the salvation in the future to come about which have been written many pages and many manuscripts and many books of promises and many consolations in Jeremiah in the Prophets, how much the more so will it be that His actions will be more wondrous than that which He promised - 'our soul knows this well.' And a person should know and consider the matter and to put into his heart that there will be a great reward for him because of the promises" (HaEmunot veHaDeot 8:1). 
+<b>"and receive every person with a pleasant countenance":</b> That he show them a happy face, so that 'the spirit of creations find pleasure from him.' Another explanation: "and receive" - that he should distance himself from the trait of anger which is a very bad trait and conduct himself with the trait of good will, in such a way that people will be satisfied with him. [This is] proper and well-accepted. About this our sages, may their memory be blessed, said in the way of ethical teachings, "Do you want to be liked? Like that which you don't like." As a person cannot accomplish that the people of the world will like him if he does not forego his traits. And if he does not forego his wants for the sake of their wants, he must negate his will for the sake of the will of others. And with this, he will have many friends and guard himself from the injuries of people. As they will hate and seek to hurt one who shows them an angry face. 
+
+Mishnah 16
+
+<b>Rabban Gamliel says, "Make for yourself a mentor, remove yourself from doubt":</b> He means to say that he should take his colleague as his mentor - even though he is not more wise than he, and even if he has not even reached [the first one's] wisdom - in order that he remove himself from doubt. And in Talmud Yerushalmi Moed Katan 1:10, it states, "Go and bring me an elder from the marketplace and I will rely upon him and permit [it] to you." As there are times when a sage will be in doubt about a ruling and he will not know what to say: If he permits, maybe it is forbidden and a mishap will occur through him; and if he forbids what is permitted, it will come out that he will cause a loss of money to Israel, whereas the Torah is concerned about it. Therefore, he should make his colleague a mentor and ask him about his questions. And he will make the ruling upon his mouth, even if the matter is simple to him and even if it is a permissive ruling, even when he is not as great as he in wisdom. And thus did the Geonim say, "In anything where it is a doubt to one and clear to the other, the law is like the one to whom it is clear, even [if it is] a student before his mentor."
+<b>"and do not frequently tithe by estimation":</b> That he not tithe his fruits by estimation. If he wants to tithe what he has measured out generously [to be] more than the tenth, it comes out that [that which is beyond the tenth] is [still] <i>tevel</i> (a forbidden mixture that requires separation to render it permissible) that is not tithed until he puts his eyes to it to tithe it, and it comes out that there is a corruption of this tithe. And this matter is a metaphor for the matter of reasoning, in which a person should not do it by estimation, but rather in the way of principles and to come to full knowledge. And this is not the case with all reasonings. As there is one that is nuanced and the sage - even though his reasoning leans to the side that he understands - recognizes that another sage can [see] it in a different way. It is just that [his way] looks more [correct] in his eyes. And there is [another] reasoning that a sage innovates and recognizes and knows that it is logically correct and necessary,  has no other angles and that no other sage would disagree. And the one who understands will understand [this]. And for this [reason] was this matter made adjacent to [the teaching], "Make for yourself a mentor, remove yourself from doubt" - as [the two teachings] are [based on] almost the same rationale.
+
+Mishnah 17
+
+<b>Shimon, his son, says, "All my days I grew up among the Sages":</b> And I have observed and considered all of the important traits.
+<b>"and I did not find anything better for the body than silence":</b> Rambam, may his memory be blessed, already explained about the matter of silence that if it was about speech that brings damage to a person in every way or that brings gain from one side but damage from the other, Rabban Shimon ben Gamliel would not have needed to warn us about it - as every person who guards himself from anguish would be careful about it. But rather, even with speech that brings no damage to a person at all and is all gain, like one who speaks about his business affairs and the needs of his body and the needs of his livelihood - one must minimize speech and not be long-winded in it, but rather [just speak] according to his need. And it is not necessary to say about a vain matter that does not [change a thing] that one should not mention it at all. And so [too] did they say in Talmud Yerushalmi Berakhot 1:2, "Rabban Shimon ben Gamliel said, 'If I had been at Mount Sinai, I would have needed two mouths.' Afterwards he said, 'Now that we only have one, I am not able to save our souls from evil speech, all the more so if we had two.'" He means to say [he wanted two mouths] so that he should not speak from his [one] mouth words of Torah and words that are completely vain things of the world; in the same [way] that our holy sages would make themselves like vessels of [the sacrificial] service, which are not to be used for profane matters. And this is that which we say in the Talmud of the Westerners (Talmud Yerushalmi Berakhot 9:5), "All  chatter (<i>patatia</i>) is bad except for Torah chatter which is good." And some have the version, "All <i>karavia</i> is bad except for Torah <i>karavia</i> which is good." And the meaning of <i>karavia</i> is plowing. [This is] to say that all of the words and thoughts with which a person makes efforts in this world, 'it is all vain and bad spirit, besides thoughts about Torah and 'the acts of God, as [they are] awesome.'
+<b>"And the exposition [of Torah] is not what is essential, but the action":</b> [This is] saying that one should not expostulate on a commandment to others while he does not do it [himself]. Rather, he should do them first and [then] teach them to others - as the rabbis, may their memory be blessed, said (Tosefta Yevamot 8:5), "Pleasant are words that come out of the mouth of one who practices them."
+ <b>"And whoever increases words brings sin."</b> This matter is speaking about words of Torah, as a person should not increase [words] of law, but rather wait and think out what he will say, [such that] his words be measured and they not be hasty. As 'when there are many words, transgression will not be avoided,' as he will think the matter is like this and he will bring sin with his [mistaken] ruling. And hence they said, "And the exposition [of Torah] is not what is essential, but the action," to make known that [that statement] is speaking abut words of Torah. And this [statement] as well should not be explained to be about vanities of the world - as if [had been] so, they should have made it adjacent (to) "and I did not find anything better for the body than silence," as that is about mundane words. And then immediately it [should] say, "And whoever increases words brings sin." But rather they said it about words of Torah, as we have explained. 
+
+Mishnah 18
+
+<b>Rabban Shimon ben Gamliel says, "On three things the world subsists: on judgment":</b> That he should judge a truthful judgment. 
+<b>"on truth":</b> As a person should walk in the paths of repentance - as He is true and His Torah is true - and walk in the ways of the Holy One, blessed be He, of truth. And he should also go in that path, as it is stated (Deuteronomy 28:9), "and you shall go in His ways." And the sages, may their memory be blessed, said (Yevamot 63a) that even in the recounting of mundane words should a person not lie, like that story of Rav's son, etc.: [Rav] said to him, "Your mother has improved." He said [back] to him, "It is I that reversed [your words to bring about the change]." He said, "This is as people say, 'The one that comes from you will teach you reason.' But you should not do this because of that which is stated (Jeremiah 9:4), 'they taught their mouths to speak words of falsehood.'" For a person who accustoms his tongue to speak falsehood about a matter that has neither a loss nor gain will - when he comes to speak matters of principle - also not be able to speak the truth; as it is his mouth that will speak and habit rules over it.
+<b>and on peace":</b> Peace includes all good things in the world, and there is no end to its benefits. And [may there be] peace upon Israel. 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>Rabbi [Yehuda haNasi] said: Which is the straight path that a person should choose for himself? Whichever [path] that is [itself] praiseworthy for the person adopting [it], And praiseworthy to him from [other] people:</b> When the commandments are done, the Holy One, blessed be He, is made praiseworthy through them and that is true praiseworthiness for people. And therefore, one should choose this path for himself.
+<b>And praiseworthy to him from [other] people:</b> That he do the commandments in their [appropriate] time, as it is stated (Proverbs 15:23), "and how good is a thing in its time." As he can do [them] in a time that is not right in the eyes of the creatures and it will not attain praiseworthiness from them. And that is not doing the complete commandment; as the matter that the sages, may their memory be blessed, said (Shabbat 63a), "Anyone who does a commandment according to its statement nullifies even a decreed judgment of seventy years, as it is stated (Ecclesiastes 8:4), 'Inasmuch as a king’s command is authoritative, and none can say to him, “What are you doing?,” and it is written after it, 'One who obeys the commandment will not know evil.'" He should also beautify the commandments - a beautiful lulav (palm frond), a beautiful talit (prayer shawl), a beautiful scroll of the Torah, tefillin and the like, in a manner that people will praise it and complement him about them. And Rambam, may his memory be blessed, explained this mishnah [to be] about character traits, to [follow] the middle path which is the choice path and is praiseworthy for the one that adopts it. As it establishes 'a pure heart' in a person and 'renews a proper spirit in his soul.' And "it is praiseworthy to him from [other] people," in that the creations learn to act well and properly from him. [For example] with the trait of generosity, 'A miser will not be called noble,' and also a spendthrift will see evil. And [so] who is the generous one? One who - even though he loves money and saves it very well - consults generously and orders his spending so that he will have enough 'to do the good and the straight' in the place that is fitting to give to. So [too] there is no trait under the [sun] that [is proper] except besides the middle path. And [these traits] are praiseworthy for the person adopting it, and praiseworthy to him from [other] people (but [not] if he does [too] little or [too] much).
+<b>And be as careful with a light commandment as with a weighty one, for you do not know the reward given [for the fulfillment] of [the respective] commandments:</b> Even though the punishments for sins are explained to us - as some of them are with excision (<i> karet</i>) and some with death at the hands of Heaven, excision being that he and his seed are cut off whereas death at the hands of Heaven is only that he is cut off, and there are some sins that get the four death penalties meted out by the court, and there are negative commandments that bring forty lashes, and the one who transgresses the rabbinic laws gets rabbinic lashes for rebellion - but the reward of the [positive] commandments is not explained to us, not for the light ones and not for the weighty ones. And the sages, may their memory be blessed, demonstrated [this with] a parable (Pesikta Rabbati 23), "To what is this similar? To a king who gave an orchard for his servants in which to plant trees. And if he made known to them the giving of reward [of the different trees], they would have all toiled on those trees that have a large reward, and it would come out that the orchard would be missing the other [trees]. So [too], were the Holy One, blessed be He, to make known the giving of reward for the [different] commandments, [people] would do the weighty ones that have a large reward and leave over the light ones that have a smaller reward, and a person would be incomplete in the commandments." And for this reason, one should not be lenient about the commandments, and his soul should hold them [all] dear to do, since he does not know which are the light ones and which are the weighty ones. But our rabbi (R. Yehuda HaNassi, the author of this mishnah) excelled in his words and gave a stronger reason than this and said that "you do not know the reward given [for the fulfillment] of [the respective] commandments" [as to] how much it is - as even the reward of a light commandment is highly elevated. And you should be careful not to lose such a great gain, like the matter that they said (Chullin 142a), "'If you chance upon the nest of a bird in front of you, etc.' (Deuteronomy 22:6) - and if for a commandment as light as a small coin the Torah says, 'in order that it will be good for you' in the world that is completely good 'and that you will have length of days' in the world that is completely long, all the more is it so for the weighty commandments of the Torah."
+<b>Also, weigh the loss [that may be sustained through the fulfillment] of a commandment against the reward [that may be obtained] for [fulfilling] it:</b> As if your heart will whisper something to say, "How will I do this and lose my money with this and that"; you can also say to it, "Because there will be a great reward for it, two thousand times the loss." And with this, it will not prevent you from glory.
+<b>And [weigh] the gain [that may be obtained through the committing] of a transgression against the loss [that may be sustained] by [committing] it:</b> 'Lest there be in your heart the base thought to say,' "There is great reward in doing this sin and I will gain very much with it and I will have great pleasure; and how can I not do it?" - guard yourself and consider that which you will lose from it in the end of days, as it is many times over that which you will gain now. And the future pain is much longer and bigger than the temporary pleasure. And when you put this into your heart, your hand will cease from doing [it]; as a person does not want a gain that has a greater loss [attached to] it. 
+<b>Keep your eye on three things, and you will not come to sin: Know what is above you: An Eye that sees, and an Ear that hears, and all your deeds are written in a book:</b> He means to say that the Holy One, blessed be He, sees and knows all the actions of people and remembers everything as if it is written in front of Him, and He will repay evil for [ a person's] evil deeds. And it is a wonder why he counted them as three things, as the three of them are [really] one thing. As this is [all] just saying that God knows everything and will pay back in the future according to the deed. And [so] what is this calculation, as they are all one matter? Hence, it appears that the explanation is that this matter is a metaphor: that in the same way that when he is standing in front of kings and in front of ministers and sages and men of repute, he would be embarrassed to do things that are not done and from saying things that are not good; so [too] should he think at all times as if he is in front of the Holy One, blessed be He, in the same way as a man stands in front of his companion. And with this, he will guard his way - also his mouth and his tongue - from sinning, and 'from anguish to his soul.'  And that is why he said, "Know what is above you: An Eye that sees, and an Ear that hears," and counted them as two things - an Eye that sees corresponding to the deed and an Ear that hears corresponding to the speech. And God forbid - it is not a real eye nor a [real] ear. But rather, he means to say that there is no deed that is hidden from in front of Him nor one that is unknown to Him. And the third thing is "and all your deeds are written in a book" - meaning to say that there is no forgetting in front of His throne of glory. And behold, all things are ordered in front of Him, as if they were written in a book, to pay their doers according to their actions and according to the deeds of their hands in the end of days. And if a person puts into his heart the payback that will be given to him, he will prevent himself from doing [sins]. And about this, he said, "Keep your eye on these three things and you will not come to sin."
+
+Mishnah 2
+
+<b>Rabban Gamliel the son of Rabbi Yehudah HaNasi said: Excellent is the study of the Torah together with a worldly occupation (<i>derekh erets</i>, literally, the way of the world), etc.:</b> He means to say <i>derekh erets</i> [as in] work. As sometimes, the expression, "<i>derekh erets</i>" is like its simple meaning and sometimes it is said for work - it is all dependent on the [context].
+<b>for the exertion [expended] in both of them causes sin (<i>aavon</i>) to be forgotten:</b> [This is] meaning to say that it removes the evil impulse, as it is stated (Psalms 51:7), "Indeed I was born with iniquity (<i>aavon</i>); with sin my mother conceived me." As by that which he exerts himself with Torah [study] and work, the evil impulse does not rule over him - since the whole time that he is not rich and fat, it is not pleasant for him to do sins. Hence one should be involved in Torah - which saps the strength of a man - and also in his work for the sake of his livelihood. And he should never be idle, lest he indulge 'and his heart becomes haughty, to forget the Lord,' as the matter that is stated (Deuteronomy 32:15), "And Yeshurun will grow fat and kick."
+<b>And all [study of the] Torah in the absence of a worldly occupation comes to nothing in the end:</b> Like the matter that they said in our treatise (Avot 3 17), "If there is no flour, there is no Torah." The matter is like its simple understanding - when he neglects work, it brings him to poverty and it drags along several sins and its evil is great. As on account of it, he will 'love gifts and not live,' and flatter people even if they are evildoers, in order that they give to him. Also when the money from the gifts runs out, he will become a thief or a kidnapper (or gambler) and will bring 'home loot taken from the poor' so that he not die of hunger. And when a person reaches these traits, his spirit knows no restraint and he will not rest and not be still until he transgresses all of the commandments that are stated in the Torah, since 'one sin brings along [another] sin.' And about this, the sages said in Tractate Chullin 44b (see also Berakhot 8a), "Anyone who benefits from his toil, the verse states about him (Psalms 128:2), 'If you eat the toil of your hands you shall be happy and it will be good for you' - happy in this world, and good for you in the world (to come)." Therefore it is necessary for a sage to know a craft, as it is stated (Ecclesiastes 7:11), "Good is wisdom with an inheritance."
+<b>And all who work for the community, let them work for the [sake of the] name of Heaven:</b> Not to be honored and not to derive benefit from them and not to lord over them, but rather to lead them in the straight path, and everything should be for the name of Heaven.
+<b>for the merit of their ancestors sustains them, And their righteousness (<i>tsidkatam</i>) will endure forever:</b> As even though you are involved with them, their needs are accomplished by them; it is not you that caused them, but rather [it is] the merit of the ancestors of the community that "sustains them, And their righteousness will endure forever" - for a thousand generations.
+<b>And as for you [who work for the community], [God says:] I credit you with a great reward, as if you [yourselves] had done it [on your own]:</b> Even though the merit of their ancestors sustained them and their needs were accomplished by the merit of their ancestors, and not by you - you the ones working - I credit you as if all their needs were accomplished by you and in your merit. So did the early scholars (<i>rishonim</i>) explain. But there is another explanation that can be given: "And all who work for the community, let them work for the [sake of the] name of Heaven" - and do not say, "Why is this distress to me, to work for the needs of community?" And [he will think that] even if he does charity, the giving of the reward will only be to [the community] - as it is their money. Since you should not think this thing - as you will benefit yourself for your sake doubly, since "that the merit of their ancestors sustains them," and you will be more successful in their deeds than you would be able to be successful in your [own] deeds. And I will credit you with the reward, as if you had done everything from your [money] and as if you gave that which was given through you from your [own] pocket. And behold, you are gaining with your toil from their deeds more than you would if you were toiling for yourself, since their deeds are more numerous than your deeds. And 'all that you do, the Lord will make successful in your hand,' since "the merit of their ancestors sustains them." Hence one who works for the community will benefit himself very much - but only if he directs his heart to Heaven.
+
+Mishnah 3
+
+<b>Be careful about the government:</b> Which is to say to distance oneself from the government, as in the end they bring a person down from his assets.
+<b>as they approach a man only when they need him:</b> (The matter of the king) [It appears that it needs to say, "And it is not a matter of governance,] but [rather] it is to investigate people; and there is no [end] (to his thoughts) [to their thoughts] - and who can get to (his) [their] ultimate [plans].
+<b>They seem like good friends in good times, but they don't stay for him in time of his trouble:</b> [They are friendly] when they have a shortage of money, but when desperate they don't have mercy upon the poor person until they bring him down from his assets, and they forget the earlier [relations] since it is all past [and] gone. And such is the simple understanding of this mishnah. But if the matter is so, it speaks about the defect of kings. But forbid it, forbid it - that such should be the matter and that it should arise. As through them the whole world is sustained and they create law and justice in the world. And there is no man that can be as truthful as they, as they do not need to flatter creatures since they are not afraid; and [so] there is nothing that prevents them from walking the straight path. And hence it appears [that it can] be said that the kings - be it their friendship or be it their enmity - are not in their [own] hands. And [so] when the king needs a person and brings him close and shows him friendship at the time that he benefits from him, it is from God that the matter went out, and not from the king. And God arranged that this person be of benefit to the king. And when a man sins to God and he is guilty and He wants to press him, who can stand for him? And even if the king  wants to do him honor, it is only in his hand to surely take the vengeance of God and to 'afflict the one that the Lord would love to chastise.' And this is what it states (Proverbs 21:1), "Like channeled water is the heart of the king in the Lord’s hand." He wants to say, just like a person can direct a channel to any side that he wants, so [too] is the heart of the king in the hand of the Lord to direct it to do good 'to the person whose honor He desires' and 'to pay back His enemies in his face to destroy him.' And he stated, "the heart of the king" and he was not speaking about other people; but so is it that all hearts are 'in the hand of the Lord.' As even though, [a person] thinks thoughts and it appears to the eyes that he has the ability in his hand to act; in truth he does not have the power in his hand to do bad or to do good, but rather [to do] the word of the living God.
+
+Mishnah 4
+
+<b>He was accustomed to say: Make His [God's] will like your will:</b> [Just] as when a person does his own will with  want and desire, so should he do the will of the Holy One, blessed be He. And [he] should not separate between the will of the blessed Holy One, blessed be He, and his [own] will, but rather make both of them [into] one thing. He means to say that he should not will anything that is not the will in front of God. And they said in the Fathers According to Rabbi Nathan (Midrash Mishlei 9), "And so did David say (I Chronicles 29:14), 'but all is from You, and it is from Your Hand that we have given to You.'" And he gave a good counsel to people to overcome their nature [and] do the desire and will of God, may He be blessed - also from their money and from the acquisitions: because God gave everything and [what they have] is [only] a deposit in their hands. And when [one] brings this up into his heart, at the very least he will do the will of the owners - which is God - with the deposit. And with this, he will not worry when he gives charity and he will do the will of the Holy One, blessed be He, willingly and with a good heart. 
+<b>so that He will make your will like His will:</b> God, may He blessed, 'satiates the will of every living thing,' and 'gives bread to all flesh' and to every creature according to its lack - and this is His want and His will. And if you merit to [find favor] in front of Him, He will do your will also with the needs of your small world, and give you your sustenance - which is [actually] His will for all that come to the world.
+<b>Nullify your will to His will:</b> of the Holy One, blessed be He.
+<b>so that He will nullify the will of others to your will:</b>
+
+<b>Hillel says: Do not separate yourself from the community:</b> At the time when the community is involved with Torah [study] and with the commandments, it is the crown of all the worlds and the glory of all of His domain. As 'with many people' that are gathered to fulfill His commandment, it 'is the King's glory'; and [so] it is not fitting to separate from them, as it is stated (Deuteronomy 33:5), "And there is a King in Yeshurun with the gathering." And this is with a community that goes in the good path and gathers to do a commandment. But it is not fitting to attach oneself to a community that leans to the bad path and the deeds of which are corrupted. And one who separates from them, behold, he is praiseworthy. And about this Yirmiyahu the prophet, peace be upon him, stated (Jeremiah 9:1), "Oh, to be in the desert, at an encampment for wayfarers! Oh, to leave my people, to go away from them— for they are all adulterers, a band of rogues."
+<b>Do not believe in yourself until the day of your death:</b> This is learned out to be both about piety and about faith - that even though you have been fitted with a faithful and proper spirit, you should not be righteous in your (own) eyes. And you should not say, "How many days have I not done any iniquity - I have defeated my impulse and I am able [to overcome] it - it is beaten, already 'broken, and we have escaped' and it cannot divert [me] from the straight path." But it is an enemy and seeks to ambush you when it finds you sometimes involved in your work and not studying and not thinking about words of the living God - it will then dance in front of you and speak to your heart to divert you to 'roam in the earth and to walk' in a path 'that no good man has trodden or sat there.' And maybe it can [thus overcome you] and your soul will be taken in its hand. And so 'guard yourself and guard your soul much,' and do not distance its fear from you, and 'act with your wisdom' if you are a wise man to always place your eyes and your heart upon its ways, until it not be able to come close to you all the days of your life. And about this is it said, "Do not believe in yourself until the day of your death." Also concerning the matter of faith is this thing said, that you not study from the heretics - and not even true things - as their damage is dangerous, lest the sinners seduce you and you desire their words - as they pull in the heart. "And do not believe in yourself until the day of your death," to say, "I will listen to them." And if you might say, "I will accept the good and the bad I will not accept"; you should not rely upon your intellect, as Rabbi Meir [did] in his studying in front of Elisha the Other, the heretic. [This] is found in Tractate Chagigah 15b - they said about him metaphorically, "he found a pomegranate, he ate the inside, he threw out the peel. [However,] not all people are the same. As you find Yochanan the High Priest who served in the High Priesthood (seventy) [eighty] years, and in the end became a Sadducee (Berakhot 29a). As there is a very big punishment for even listening to them [speaking] words of Torah; and as we say (Avodah Zarah 16b) about that sage that was delivered to the heretics; and they said to him, "Maybe you heard heresy and it gave you pleasure, etc."
+<b>Do not judge your fellow until you come to his place:</b> This is also from the topic that a person should not believe in himself and not overly rely on his intellect. And when he sees his fellow in a high position and not act straight, he should not say, "If I would fill his place, I would not do [one] evil thing from all the evil that he is doing." As you don't know [this] and you are no different than he [as far as] being a person - and perhaps the position would sway you as well. [Only] when you reach his place and his position and forego your [weaknesses, then] do you have the right to wonder about his weaknesses.
+<b>Do not say something that cannot be heard, for in the end it will be heard:</b> As a person must guard and be careful from the possibility. Hence if you have a secret, do not tell it even to someone who is your soulmate. And don't say, "[It is] impossible that this thing be heard, as there is no stranger among us to transport these words." 'And in the end, everything is heard.' Even between you and yourself, do not make it heard to your ears, as the rabbis, may their memory blessed, metaphorically said (Berakhot 8b), "Do not talk among the walls, for the walls have ears." And about this, Shlomo - peace be upon him - said (Ecclesiastes 10:20), "for a bird of the air may carry the utterance, And a winged creature may report the word."
+<b>Do not say, "When I will be available I will study [Torah]," lest you never become available:</b> Since 'you do not know what a [new] day will [bring]' and 'they will also call you tomorrow,' since they will speak new matters and you will have to follow their paths. As there is no lack of new matters [requiring your attention] every day. And it will come out that you will leave the world without Torah [knowledge]. But rather you should 'make your Torah fixed' and your work flexible.  
+
+Mishnah 5
+
+<b>He was accustomed to say: A boor (<i>bur</i>) cannot fear sin. An ignorant person (literally, a man of the land - <i>am haarets</i>) cannot be pious:</b> The boor is empty - he does not have in him Torah or commandments or the way of the world in terms of good traits. And in the Targum (Onkelos Genesis 47:19), "do not place," is "do not <i>tabur</i>. And he did not need [to say], a boor cannot be pious, since he is not even one who fears sin - as from his emptiness, he does not [even] know to guard himself from sins. But an ignoramus is involved with the creatures through important traits and has a few straight dispositions: He knows how to protect himself and [so] he guards himself from transgressions. And he is [even] able to be righteous and to do and to fulfill what he is [told] that he is commanded. But only one who is great in Torah [knowledge] can reach the level of piety, since it is a trait that requires purity of heart and cleanness of soul. And [the ignoramus] does not have the wisdom in his hand to veer from the middle marker to the far end, to fulfill [going] beyond the [letter] of the law. And because of this he is called an <i>am haarets</i> - since he is with them in <i>derekh erets</i> (good manners), and because most of the world (land - <i>haarets</i>) is like him.
+<b>A person prone to being ashamed cannot learn:</b> The trait of shame is good in every matter except for study, as the matter is stated (Psalms 119:46), "I will speak of Your testimonies, and not be ashamed in the presence of kings." As when David, peace be upon him, was running away from Shaul and he stood in front of kings of the nations of the world, he was not ashamed of speaking words of Torah and of the commandments - even if they mocked him and ridiculed his words. As shame is not good in study. And also the student should not say, "How can someone as foolish as I ask something of a great Torah sage, who is [so] sharp in wisdom, [whereas] I have neither intelligence nor understanding." If this will be his doctrine all of the day, from where will wisdom come to him? And this is what the sages [masters] of wisdom, may their memory be blessed, said in the book, Choice Pearls, "Ask the question of fools, and guard the guardings of the generous." This means to say, just like the generous do not squander their money and do not hoard it, but give it readily and willingly to the places that are fitting - as we have explained above; so [too] with wisdom, speak about it with fit people at fit times, but not with every person and [not] at a time when he knows that his words will not be heard. It comes out that you say that it is for them to ask every question and not to be ashamed, so that he will learn the things.
+<b>An impatient person cannot teach:</b> It is not needed that a teacher be angry nor that he be short of [patience]; but rather [he should] be magnanimous and answer everything (that he has) that they ask. Even if they have difficulty in understanding his answer, he should review it for them until they come to the depth of the matter.
+<b>Not all who engage in a lot of business become wise:</b> Since he is involved in his business all of the day and makes it fixed and his Torah flexible, he will never become wise. 
+<b>In a place where there is no man, strive to be a man:</b> The early scholars (<i>rishonim</i>) explained, "In a place where there is no man" to help you in the commandments and to chastise you, "strive to be a man" and straighten yourself, so as to only 'do that which is good and straight in the eyes of the Lord.' Another explanation: "In a place where there is no man" - if you see a generation wherein the Torah is slacking, stand up and strive with it, as it is stated (Psalms 119:126), "It is a time to do for the Lord, they have abrogated your Torah." What is the reason that "it is a time to do for the Lord?" Because "they have abrogated your Torah" - as its beginning is learned from its end - as it is found at the end of Tractate Berakhot 63a. And we can also explain, "In a place where there is no man" greater than you in wisdom, "strive to be a man." And do not refrain from becoming wiser, even if you cannot find a sage greater than you in your city. Even if there is no one like you in that [whole] generation, see yourself as [if you were] in the generation of the sages of the Talmud and you are with them in one place. Even if you acquire their level, think as if you are standing with the prophets, up until Moshe, our teacher - peace be upon him. And when will you reach their level and their wisdom? And in this [way], you will never slack from learning Torah and you will improve your traits each and every day - as you will add to your wisdom and you will be like a flowing spring.
+
+Mishnah 6
+
+<b>He also saw a skull that was floating on top of the water:</b> Because you killed and caused the skull of the killed man to float, they killed you and made your skull float. But it was not like the law and it is as if they spilled innocent blood. And that is the [case], because it is not (like the law) [in your hand] to kill the murderer, but rather [it is for] the court, according to the [laws of the] Torah. And anyone [else] who kills him is obligated the death penalty, since his blood is not delivered into the hand of the killer to kill him. And because of this, <b>in the end, those that drowned you will be drowned</b> [by] others. They will do to them as they did to others. As this thing will be like this since they are all guilty, and [an act engendering] 'guilt is given over to the guilty.'
+
+Mishnah 7
+
+<b>He was accustomed to say: The more flesh, etc.:</b> A person thinks that he adds life with pleasure and pampering - as he acts according to nature. 'But there is no control over the day of death' - it will 'not be a help or a benefit, but it will be for shame' and even for vermin. 
+<b>The more possessions, the more worry:</b> Do not think that because of the honor of his wealth and the multitude of his assets, he will while away his days in bounty and his years in pleasantness. But [instead], he will worry about them the whole entire year. 'Ask him and he will tell you, your wealthy ones and they will say to you.' 
+<b> The more man-servants, the more theft. The more maidservants, the more lewdness. The more wives, the more witchcraft:</b> And if the man-servants steal, he is struck for them - as it is in his hand to stop them. And even if he does not know [about it], the matter will be cast upon him - as they are his money and his gold (they belong to him). Also when the maidservants are lewd with others, the matter is upon him as if he himself was lewd - as an abomination was done in his house. Also in the proliferation of wives, he causes them to do witchcraft - to increase love [towards them]: the hated one will redouble [her efforts] until she sways his heart, 'and her rival was surely angered.' And they will hang the matter upon his neck, since it is a major sin - as it is stated (Exodus 22:17), "You shall not let a witch live."
+<b>The more Torah, the more life:</b> This matter corresponds to that which he said, "The more flesh, the more vermin." As through enjoyment, he will shorten his days; but through toil in Torah [study], they will be lengthened. And it also corresponds to "The more possessions, the more worry," as the worry over possessions shortens his years. But the worry over Torah - even though it is great worry, to the one who understands, when he figures out the law to the point that he can 'say the thing in an apt fashion' - this worry cannot cause him evil. Even though the wise men of science have said that concern is sickness of the heart and worry is destruction of the heart, worry over Torah 'will  increase for him length of days and years of life and peace.' And about this Shlomo, peace be upon him, said (Proverbs 10:27), "The fear of the Lord adds life; the years of the wicked will be shortened."
+<b>The more wisdom, the more sitting [and studying]:</b> He means to say, the wisdom of reasoning and argument, as through this, he increases sitting. As students will come to hear the new [ideas] and to sharpen themselves with him and to learn the matter of the novel rationale - as this is a wisdom in of itself. And he means to say that he is given reward corresponding to all of them, since he is the catalyst. And this matter corresponds to that which he said, "The more maidservants, the more lewdness." As there [are things] that others do and it is seen as if he did it [himself], for the bad or for the good.
+<b>The more charity, the more peace:</b> Due to benefiting from his money, [people] love the one who gives charity and he increases peace in the world. And also when he gives advice to others to give charity, it is considered as if he [gave] it himself. And people love him for this and also for that. It corresponds to that which he said, "The more man-servants, the more theft." As [there], it is because of the actions of others - the theft of his servants - [that] people hate him.  But one who increases charity, which causes others to give, increases his love from the creatures.
+<b>One who has acquired a good name has acquired for himself:</b> As the good name for himself, he will not leave to others. It is the opposite of the one who increases possessions, since with his death, he - the one who comes from them - will leave them over and go without desire.
+<b>One who has acquired words of Torah has acquired for himself the life of the World to Come:</b>
+
+Mishnah 8
+
+<b>Rabban Yochanan ben Zakkai received [the tradition] from Hillel and Shammai. He used to say: If you have learned a lot of Torah, do not credit it favorably, etc.:</b> You are still at the beginning, and when will you reach the middle and the end? As the Torah's 'measurement is longer than the land and wider than the sea,' and human comprehension is not able to reach the far end [of it]. And how distant is a man from it; and [so] how can he credit it favorably for himself? And he has not accomplished even one 'Torah' from the thousand that he is to accomplish.
+<b>because for this you were created:</b> The Holy One, blessed be He, only brought you into existence to do His will. And also for this reason is it not for you to credit it favorably for yourself if you have accomplished much Torah - "because for this you were created." There is a metaphor [about this]: If a debtor repays his debt, do we credit it favorably to him for that? And this measure is also [true] for the commandments - that if you have done many commandments, "do not credit if favorably for yourself, because for this you were created." 
+<b>Rabbi Yochanan ben Zakkai had five students: Rabbi Eliezer ben Horkenos, Rabbi Yehoshua ben Chananya, Rabbi Yosi the Priest, Rabbi Shimon ben Netanel, and Rabbi Elazar ben Arakh. He would recount their praises: Rabbi Eliezer ben Horkenos is a pit covered in plaster that does not lose a drop:</b> The explanation is that he did not forget anything ever from all that which he learned, like the pit after it has been plastered with plaster and does not lose a drop, as the water is not absorbed, even by the sides [of the pit].
+<b>Rabbi Yehoshua ben Chananya--happy is the one who gave birth to him!:</b> The undifferentiated expression, 'happy' is a category that includes all of the virtues through which a person is happy. And when it mentions the trait [with it], it is [referring only to] a particular [trait]. And we have found it stated about fear as in "Happy is the man who fears the Lord" (Psalms 112:1). And also about the designation of a fixed place for Torah [study], as it is written (Proverbs 8:34), "Happy is the man who listens to me, coming early to my gates each day, waiting outside my doors," and it states (Psalms 84:5), "Happy are those who dwell in Your house; they will still forever praise You." And about devotion, as it is stated (Psalms 65:5), "Happy is the man You choose and bring near to dwell in Your courts." And about faith (Psalms 84:6), "Happy is the man who has refuge in You." It is also stated about one who prevents himself from [involvement with] evildoers (Psalms 1:1), "Happy is the man who has not followed the counsel of the evildoers, or taken the path of sinners, or joined the company of the scorners." It is also stated about those that keep the Shabbat (Isaiah 56:2), "Happy is the man who does this." It is also stated about those that walk in the Torah of the Lord (Psalms 119:1), "Happy are those whose way is blameless, who follow the Torah of the Lord." It is also stated about those that keep the commandments (Psalms 119:2), "Happy are those who observe His decrees, who turn to Him wholeheartedly." It is also stated about one who benefits from his toil (Psalms 128:2), "You shall enjoy the fruit of your labors; you shall be happy and it shall be good for you." It is also stated about those that keep the law and do justice (Psalms 106:3), "Happy are those who act lawfully, who do justice at all times." It is also stated about trust [in God] (Proverbs 16:20), "he who trusts in the Lord is happy." It is also stated about wisdom (Proverbs 3:13), "Happy is the man who finds wisdom," and it is also written (Proverbs 14:21), "he who shows pity for the lowly is happy." And about this is it said, "happy is the one who gave birth to him" undifferentiated; meaning to say he is happy with all of the happy traits - great in his wisdom and refined by his traits and in all of his affairs.
+<b>Rabbi Yosi the Priest is pious:</b> As in all of his deeds, he would do beyond the letter of the law. And about this is it said in many places in the Talmud (Bava Metzia 52b), "we have learned the trait of piety here."
+<b>Rabbi Shimon ben Netanel fears sin:</b> As he would make fences to distance himself from the sins.
+<b>And Rabbi Elazar ben Arakh is an ever-strengthening fountain:</b> As he was very sharp and a logician and innovate ideas from his intellect.
+<b>He [Rabban Yochanan ben Zakkai] used to say: If all the sages of Israel were on one side of a balance scale, etc.:</b> He means to say concerning knowledge. As he was like a plastered pit that does not lose a drop, and there was none among the sages of Israel that knew as much as he - who would not forget a thing from all that he learned. 
+<b>Abba Shaul said in his name that if all the sages of Israel, including Rabbi Eliezer ben Horkenos, were on one side of a balance scale, and Rabbi Elazar ben Arakh were on the other side, he [Rabbi Elazar] would outweigh them all:</b> Concerning sharpness and logic did he praise Rabbi Elazar ben Arakh over all of the sages of Israel. It comes out that you will say that these two teachers (tannaim) do not disagree, but rather [here] it is speaking about logic and sharpness.
+
+Mishnah 9
+
+<b>He said to them:</b> Rabban Yochanan ben Zakkai to his students.
+<b>Go out and see what is a straight path that a person should cling to. Rabbi Eliezer says: A good eye:</b> One who is 'glad about his portion.' 
+<b>Rabbi Yehoshua says: A good friend:</b> That a man cling to a good friend.
+<b>Rabbi Yosi says: A good neighbor:</b> To seek good neighbors, since their friendship is constant; and when they are good, their benefit is great. So did the early scholars (<i>rishonim</i>), may their memory be blessed, explain. But it is not the straight path - as according to their words, a good eye and a good heart are things [about] himself and a good friend and a good neighbor are [about] others. Hence we need to explain this mishnah, each word as is fit:
+<b>what is a straight path that a person should cling to:</b> From all of the good and straight paths that a person should cling to. He means to say to cling to one trait, to be complete with it. As it is better for a person to grab one trait in full - that it become easy for him to reach all of the important traits via it - than his being someone with [attempted mastery of] many traits and he is not complete in any one of them. And this is that which Rabbi Eliezer said, <b>A good eye:</b> He means to say the trait of generosity, which is a fine and praiseworthy trait. And once he is at the peak of generosity, he will certainly reach the other virtues - as this trait [comes] to him because of a broad heart and a good eye. And a person like this is fit for every good trait, and this is what is written (Proverbs 14:21)," he who shows pity (<i>mechonen</i>) for the lowly is happy." This means to say that the humble are the ones that find favor in his eyes and [so] he gives to them with a good eye. [This is like] the usage (Psalms 102:15), "and they will cherish (<i>mechonen</i>) its dust" - that the dust of the Land of Israel will find favor in their eyes. 
+<b>Rabbi Yehoshua says: A good friend:</b> That he cling to this straight path and it become easy for him to do it; and to be a good friend to the man that his heart desires, and to accustom himself that a (another) spirit be pleased from him. And thus he will come to be [on friendly terms] with all of the creatures.
+<b>Rabbi Yosi says: A good neighbor:</b> That he himself be a good neighbor to all of his neighbors. And once he becomes good and a loyal friend to five or eight people, the matter is close for him to love all that come to the world. And [so] he is happy and with all of the good traits.
+<b>Rabbi Shimon says: Seeing the consequences of one's actions:</b> That he places his eyes on everything, and see all of the things that will be generated before they  are generated. And when he sees something that has reward at its beginning but its end will bring a loss, he will distance himself from it. And with this, he will never sin - as he will 'weigh the gain [that may be obtained through the committing] of a transgression against the loss [that may be sustained] by [committing] it.' And hence a person should cling to this path to weigh at the beginning that which will be at the end, and to weigh all of his affairs with this [approach].
+<b>Rabbi Elazar says: A good heart:</b> Rambam, may his memory be blessed, explained that this is the virtue of perfecting the traits - as the attributes of a person come from the heart. And when his heart is good, all of his traits will be straight and all of his attributes will be correct. And he will be 'glad in his heart,' befriend the good  and only desire a thing which has a positive goal and not a loss. So did Rabbi Meir Halevi (Ramah), may his memory be blessed, write. And though the matter is like this, it [only follows] according to their [approach]. But this explanation does not fit according to our approach. Hence it appears [correct] to explain that [with] "a good heart," he means to say the trait of willpower (literally, will). That is the tolerant one who is not short tempered, distances himself from the trait of anger and answers softly. Even (but) when someone does evil to him, he tolerates him and there is no bitterness in his mouth - as 'his palate is sweets and he is all delights.' 
+<b>He said to them: I see the words of Rabbi Elazar ben Arakh [as better than] all of yours, because your words are included in his:</b> As a man that has a trait like this dwell within him is also good to his friends and to his neighbors and to the whole world. He also has the trait of generosity; as he is generous to people with his body and heart, to wish what they desire and to do their will - all the more so will he be generous to them with his money. And every good trait will reside in a person like this - as the will of a healthy heart is a greater thing than the act. As behold, the commandments are the action of the limbs [and] are only labor, and easy to do. But that he should place his eyes and his heart there all the days to think of thoughts to do the labor of God from great devotion and love [of God] for his Name, may He be blessed - that is the [true effort] from this thing.
+<b>He said to them: Go out and see what is an evil path that a person should distance himself from. Rabbi Eliezer says: A bad eye:</b> We need to explain his question and their answer, as it is a known thing that the opposite of the straight way is the way that a person should distance from himself. And the correct [reason that the question was asked] is because there are several good traits the opposite of which are not bad;  like the trait of piety which is a very great virtue - but if one is not pious, no bad will happen. About this, he said "a bad eye" - meaning to say, that a person not say stinginess is not bad since he doesn't extort or rob from his fellow. But [actually] its evil is great, as it is the basis for every bad trait. And from it, he will do every evil thing. As he should not say [about this], "If I do not reach the final culmination of the virtues, I [will] not be a pious man, but I will [still] be righteous in doing that which I was commanded about." And he does not know that it is 'a lack that cannot be counted.' Yet it will be lacking in his heart at the end of days - as the little that is lacking will be a big lack, as Shlomo, peace be upon him, stated in his wisdom (Ecclesiastes 10:1), "Dead flies turn the perfumer’s ointment fetid and putrid; so a little folly outweighs massive wisdom." He meant to say [that] just like a fly - which is a small thing - completely destroys a very important thing, the perfumer's ointment; so too is a little foolishness to the glory of a sage and an honored man. As the trait of miserliness causes a man to be empty (<i>beliaal</i>) of the good traits. [It is] like we find with Naval the Carmelite: Because he said (I Samuel 25:11), "Should I take my bread and my water, etc.," it stated about him (Samuel I 25:25), "Please, my lord, pay no attention to that empty man, Naval."
+<b>Rabbi Yehoshua says: A bad friend. Rabbi Yosi says: A bad neighbor:</b> In he himself being bad to his friend or his neighbors. 
+<b>Rabbi Shimon says: One who borrows but does not repay:</b> He could not have said the opposite of "the one who sees the consequences of one's actions" in general is the one from which everyone should distance himself. As everyone distances themselves from this [trait] on their own. But one is able to cling to it through an action; and [so] he took something about which a person should see the consequences [in action]: One who does not see it does not distance himself from the bad path, like the borrower who does not pay. Since at the time that he borrowed, he should have thought and seen if he would be able to pay up when the time of payment would come. And if he is not aware on his own if he will have the wherewithal in his hand [to pay], he should not borrow now - in view of the duress that he will have. [Rather], he should endure the current duress, even if he very much needs the loan.
+<b>Borrowing from a person is like borrowing from the Omnipresent blessed be He:</b> As we find loaning with the Holy One, blessed be He, as it is stated (Proverbs 19:17), "He who has compassion for the poor makes a loan to the Lord; He will repay him his due." It wanted to say that it is as if this compassionate one towards the poor is lending to God, and [so] he has a great reward. And this is what it says here, "is like borrowing from the Omnipresent" - meaning to say that he not think that since I don't have with what to pay and I was already brought to court and they did not find anything for me to pawn and I left innocent, what is my transgression and what is my sin? And the matter to you is as if you borrowed from the Omnipresent, blessed be He; and if you are exempt from the laws of man, you are nonetheless not [exempt] from the laws of Heaven. And you will not be exempt on account of people [as] the case will be between you and God. Since when you have a case for a loan with people, you are not exempt - even if people have exempted you. What is the reason? As it is stated (Psalms 37:21), "The evildoer borrows and does not repay; the righteous has compassion and gives" - meaning to say, that since he borrowed and does not repay, he is an evildoer. And [this is so] even though he doesn't have [with what to pay], as it was up to him to investigate with what he would repay from the beginning. But the righteous one is compassionate and gives what he has to give, giving it [so that he can still] repay. Since he is nonetheless careful from the beginning with that with which he can repay. And even though we do not hold it as a credit for the man who repays his obligation; for the righteous one who has 'grace on his lips' in his way in the world, we hold it as a credit when he returns people's money and they become his friends on account of their money. 
+<b>Rabbi Elazar says: A bad heart. He said to them: I see the words of Rabbi Elazar ben Arakh [as better than] all of yours, for your words are included in his.</b>
+
+Mishnah 10
+
+<b>They said:</b> The students of Rabban Yochanan ben Zakkai.
+<b>three things:</b> They said many, many things. But rather it wants to say that each one was accustomed to saying three things everyday - like the matter that they said (Berakhot 17a), "It is a pearl in the mouth of Rav" - about things that are always needed.
+<b>Rabbi Eliezer says: The honor of your friend should be as dear to you as your own:</b> We have learned the laws of the way of the world (<i>derekh erets</i>) here: He should seek the honor of his friend and desire that they honor him, as he desired his own honor. And this is the way of ethics. 
+<b>and do not be easy to anger:</b> It is known that the trait of anger is very bad, however it is the nature of people to be pulled in by it. Hence he said that perforce sometimes be careful of anger, so that you not be easy to anger - since your will will desire anger: Weigh in the scales of your intellect if this thing is fit to get angry about. And if you find (that if) [any] argument to remove your anger, [use it and] negate it. But if it is a thing that is fit to be angry about regardless, then your anger will be with you (you can allow yourself to get angry). And this is what Shlomo - peace be upon him - stated (Ecclesiastes 7:9), "Don’t let your spirit be quickly angered, for anger rests in the laps of fools" - he meant to say, do not be quick to anger, but rather with deliberation and only for a great need. And do not do like the fool, who - because anger resides in his lap - hurries to get angry and does not know to subdue his spirit. And [he does this] even with something that he does not need anger for; even though he knows that he will spoil [the matter] as a result of his anger, he will nonetheless not restrain his spirit. [He is] like the snake which, according to some of the sages (Sanhedrin 78a), has venom in its teeth - and [so] when he bites, the venom goes out automatically and the snake does not need to discharge it. So [too] is anger in the lap of the fools - it is found there [and] goes out automatically. And this is what the sages, may their memory be blessed, said (Eruvin 65b), "By three things is a person known: his cup, his wallet and his anger."
+<b>and repent one day before your death:</b> One should repent today, lest he die tomorrow. And since he does not know the day of [his] death, it comes out that all of his days will be in repentance. And this is that which is stated (Ecclesiastes 9:8), "At all times, let your clothes be white." These three things are a pearl in the mouth of Rabbi Eliezer ben Horkenos, as they are things that are always needed by every man. 
+<b>And warm yourself by (<i>keneged</i>) the fire of the sages:</b> The explanation of <i>keneged</i> [here] is close [to].
+<b>but be cautious around their coals that you should not be burned:</b> It is a metaphor of the one that warms himself by the fire: If he stands far from it as is fit for him, it comes out that he benefits and is not burned. But if he approaches too closely, it comes out that he gets burned. So [is it with] the one who warms himself by the fire of the sages and benefits from their wisdom - he must stand in front of them with awe, fear and seriousness of mind. And he should not act lightheadedly in front of them. And he should not approach them more than they have brought him close, as this trait pushes him away and makes him liable for a big punishment. And it is not necessary to say [that this is the case] at the time when [the sages] stumble in a matter of sin.
+<b>for their bite is the bite of a snake, and their sting is the sting of a scorpion:</b> And lest it come into your mind that you can seduce him in the [same] way that we whisper to (charm) the snake and he does not bite; the matter is not like that. Rather their bite is the bite of a snake, but their whisper is the whisper of a viper that does not listen to the voice of whisperers (charmers). 
+<b>and all of their words are like burning coals:</b> (The editor said, "According to what appears, there is a word missing here, but the matter is understood") And to say, "I also have a living spirit and I will make arguments like him." But [you should be concerned that] the wisdom is not in your hand, lest you are mistaken in your argument. As their words are chosen and there is sharpness in their biting wisdom that is inside of them. And this thing is not from the three things that are counted that Rabbi Eliezer said, as he did not say it every day. And one time that he places into his heart to be careful about the honor of the sages is enough for him for a long time; as it is not something that needs reminding every day, like the first three.
+
+Mishnah 11
+
+<b>Rabbi Yehoshua says: The evil eye:</b> Its explanation is one who is not happy with his lot and places his eye on his fellow who is wealthier than he, [thinking] when will I be as wealthy as the great wealth of this man? And this causes evil to himself and to his fellow. [It is] like the wise men of science say about everything that is his neighbors: vapor comes up from that thought and burns the things that he put his eye towards with an evil eye. He also burns [himself] inside. Since he desires things, the thought of which he does not have the ability in his hand to materialize his, he destroys his body - as he shortens his spirit and removes it from the world. And this is the evil eye about which Rabbi Yehoshua spoke. And the proof of this explanation is that here he said, evil eye (<i>ra</i>) in the masculine - which is the one that put his eye [to something] for evil. And above (Avot 2:9), it said evil eye in the feminine (<i>raah</i>), the explanation of which is about the trait of stinginess. [And it is] not like the words of some of the commentators.  And <b>the evil inclination, and hatred of the creations</b> - like their simple meaning -<b>remove a person from the world</b>.
+
+Mishnah 12
+
+<b>Rabbi Yosi says: The money of your friend should be as dear to you as your own:</b> To fulfill the command of its owner.
+<b>Prepare yourself to study Torah:</b> Prepare yourself with good traits so that you can study the Torah and reach the level of piety, as it stated (Avot 2:5), "An ignorant person cannot be pious." And this is what Shlomo, peace be upon him, stated (Proverbs 24:7), "Wise things are too lofty for a fool; he does not open his mouth in the gate." He wanted to say that [for] the fool wisdom is 'far and very high - who can find it.' And in the place where they determine the law and speak with wisdom, he muzzles his mouth - as he does not know [what] to answer. "He who has thoughts to do harm is called by men a master of plots" (Proverbs 24:7) - that you not say, it is because the fool's intellect is not (with intentions) [directed], that he is not wise; since he does not have the reasoning to know wisdom. As behold, he has thoughts to do harm and his reasoning is great and sharp to do evil to the point that he is nicknamed and they call him, "the master of plots." Rather the wisdom of Torah does not rest upon him because of the evil of his heart - as he has the vessel (mind) with which to receive it. Also included in "Prepare yourself to study Torah" is to minimize pleasures, so that he learn much Torah - as we have learned (Avot 6:4), "This is the way [to toil in] Torah: eat bread with salt and drink a small amount of water and sleep on the ground and live a life [whose conditions will cause you] pain and in Torah you toil." As one who increases luxuries will not have wisdom dwell within him - as they said, his neck is fat, (his <i>koa</i>) [his calf] is wide.
+<b>for it is not an inheritance for you:</b> And you will not acquire it if you do not exert yourself upon it. As it is not like an inheritance from the fathers, in which a child gets it without effort. And [even] if your fathers were sages or luminaries for several generations, don't think and say [that] the Torah will return to its [accustomed] guesthouse without any effort. And is 'the fruit of a righteous one a tree of life.' And the matter is not like this, but rather it is [only] 'to those that hold on to it and its supporters that are happy.' And the wisdom was only given to your fathers and you will not inherit them. And if you desire it, acquire it for yourself 'with the toil of your hands.' And if you do that, 'you will be happy and it will be good for you.'
+<b>All of your actions should be for the sake of Heaven:</b> Even optional things like eating, drinking, sitting, getting up, walking, laying down, sexual relations, speech and all the needs of your body should all be for the service of your Creator or for something that leads to His service. How is it [with] eating and drinking? There is no need to say that he not eat forbidden things; [but] even if he ate and drank permissible things because he was hungry or thirsty - if he did this for the pleasure of his body, it is not praiseworthy unless he intended to fulfill the needs of his body and to eat in order to live to serve his Creator. Gluttonous eating will also do great evil; as the wise men of science have said that most illnesses are caused as the result of too much food and [that] a man should only eat to remove his hunger. And through this, he will guard his soul from distress and cause his body to be [in good] health. But he should not eat every time it is sweet to his palate, as the palate always desires to eat until his stomach is full - according to what a man can fill it. And through this, he will have every illness and ailment, and this is that which is stated (Proverbs 13:25), "The righteous man eats to satisfaction, but the belly of the wicked is lacking." As the stomach is only able to digest what it can hold; and when one eats and fills it until the palate no [longer] desires to eat, he makes the belly lack and destroys it - as the destruction of the belly is its lack. But the righteous person who eats to the satisfaction of his soul and only to remove his hunger, he sustains the body which the soul loves [in order] 'to do the good and the straight in the eyes of the Lord.' And the enlightened ones will understand. How is it [with] sitting, getting up and walking? There is no need to say that 'he not sit in a gathering of scorners and not stand in a place of sinners and not walk in the counsel of evildoers,' [but] even to sit in the council of the straight and to stand in the path of the righteous and to walk in the path of the innocent - if he did it for his own benefit and to fulfill the wants of his body and its desires, it is not praiseworthy; but [rather] only if he did [it] for the sake of Heaven. How is it [with] laying down? There is no need to say that at a time that he can be involved in Torah [study] and in the commandments and [instead] arouses himself to sleep to enjoy himself, that it is not fit to do so. But even at a time when he is weary and needs to sleep in order to rest from his weariness - if he does it for the benefit of his body, it is not praiseworthy; but [rather] only if it is to fulfill the needs of his body in order that he be able to serve his Creator and to give sleep to his eyes and rest to his body, for the needs of health and that his mind not break down in Torah [study] from the weariness. With sexual relations, there is no need to say that he not commit a sin. But even at the appointed time stated in the Torah, if he does [it] for the sake of the benefit to his body or to achieve his desire - behold, this is disgraceful. But even if he intended [it] so that he have sons that will serve him and fill his place, it is not praiseworthy; but rather only if it is that he have sons to serve the Omnipresent, may He be blessed, or that he intended to have sexual relations to fulfill the appointed time stated in the Torah - like who one pays off a debt to his creditor. How is it [with] speaking? There is no need to say [not] to recount evil speech and foulness of the mouth and similar to them. But even in recounting words of wisdom, his intention needs to be for the service of his Creator or for something that will bring him to His service. The principle of the matter is that a person is obligated to put his eyes and his heart to his ways, and to weigh all of his deeds in the scales of his mind. And when he sees that something brings him to the service of his Creator, may He be blessed, he should do it; and if not, he should separate from it. And so wrote Rambam, may his memory be blessed.
+
+Mishnah 13
+
+<b>Rabbi Shimon says: Be careful in the reciting of Shema:</b> Be careful with the reciting of the Shema more than with prayer. [This is] because the time of [the morning] prayer is large and wide, as it is up to four hours [from daybreak]; but the time of reciting Shema [in the morning] is short and precise - with the sunrise, according to the <i>vatikin</i> (punctilious ones). And this is [the reason] for the expression, "be careful" - as it requires great care. 
+<b>When you pray, do not make your prayer fixed, rather prayers for mercy and supplication before the Omnipresent, blessed be He:</b> That he say the prayer like a poor man, supplicating and asking for something that he needs - as 'a pauper will speak supplications.' And [he should] not be like a man who requests something but does not need it - as he will not supplicate with a full heart, nor with a broken spirit. And every man needs to request about himself, 'as there is no man in the world who will not sin.' And the prayer should also not be like a burden, and he should not do it like one who repays his debt - as it is stated (the editor said that according to the text of our mishnah, he [cites] the verse from Joel 2:13) (Jonah 4:2), "You are a compassionate and gracious God, slow to anger, abounding in kindness, renouncing the bad" - as every man needs mercy. And if times [are fortuitous] for him because God, may He be blessed, is slow to anger and forgiving towards him; it is not because of his righteous deeds that God is merciful towards him. And [so,] he needs to supplicate Him lest God renounce his renouncing of the bad - 'lest [that] be caused by sin.' 'And not each and every hour does a miracle occur.' 
+<b>And do not be wicked in your own eyes:</b> That he not be an evildoer in his own eyes, [such] that he not be able to repent. As it comes out that this one gives up on repentance - and if a sin comes to his hand, it is (as if) it is permitted to him, since it comes to his mind that it is light compared to the heavy ones that he has transgressed. And he should also not be righteous in his own eyes, as they said in Tractate Niddah 30b, "The embryo is made to swear in the womb of his mother: Even if the entire world says that you are righteous, be like an evildoer in your own eyes" - and not an actual evildoer, but rather he should be half guilty and half meritorious in his own eyes. [If he] did one [more] commandment, happy is he - as he has determined that he be on the side of merit; ]if he] did one more sin, woe to him - as he has determined himself to be on the side of guilt. And this is that which they said in Vayikra Rabbah (Kiddushin 40a), "A man should always see himself as if he is half meritorious and half guilty, as it is stated (Proverbs 14:16), 'A wise man is afraid and evades evil.'" He wanted to say that even though he has evaded evil, the wise man is afraid because he is evil in his own eyes. And it comes out that he runs after the commandments, so that they determine him to be on the side of merit. And he runs from the sins, so that they not determine him to be on the side of guilt.
+
+Mishnah 14
+
+<b>Rabbi Elazar says: Be diligent in learning Torah, and know what to respond to one who denigrates the Torah (<i>apikoros</i>):</b> That one dedicate oneself to study Torah, so that he will know what to respond to the <i>apikoros</i>. As if he will not respond to him according to his arguments and his lies, the world will learn from them and 'drink evil waters' - in their seeing that he is defeated, and it will come out that the name of Heaven will be profaned. And an <i>apikoros</i> here is one who denies the oral Torah, as well as those that issue rulings not in accordance with the law (halakha). And <i>apikoros</i> is [from the word] <i>hefker</i> (chaos; literally, ownerless). 
+<b>Know before Whom you labor:</b> Before the One who examines the kidneys and the heart. And when you study Torah, exert yourself and put your concentration into it, and [that way] you will know to respond to the <i>apikoros</i> from it. And when you exert yourself in the Torah, delight in it. As we find that the Torah stated (Proverbs 8:22), “The Lord created me at the beginning of His course, as the first of His works of old" - and it is written after it (Proverbs 8:30), "I was a caretaker with it, a delight for me every day." You should behold that the Holy One, blessed be He, would delight in it - and you should do so [as well]. This is as it is stated (Proverbs 8:31), "Rejoicing in His inhabited world, and delighting with mankind." He meant to say that [just] like the Torah was a delight for the Holy One, blessed be He, before the formation of the world, so [too] should it be the rejoicing of the habitation and a delight for people after the world was created. 
+<b>the Master of your work is trustworthy to pay you the wage for your activity:</b> That you not make your labor in Torah fraudulent, since God, may He be blessed, is the Master of your work and there is nothing hidden from in front of His eyes. And also, since how is it that you would not strain yourself on it, as behold you will have a great wage for your activity? And even thought they said (Avot 1:3), "Do not be as servants who are serving the master in order to receive a reward"; it is in order to overcome the impulse that sways one form doing the commandments and from walking in the straight path. [Hence] it is good to think that he will have a reward for them, so that he not give an opening to the impulse to attack. And also because they did not warn to know this in order to serve the Omnipresent, may He be blessed - because of the reason of reward. But rather in the same way as a person is obligated to investigate and know the unity of the Omnipresent and His understanding and His wonders that He has done in order to add to His love; so too is he obligated to [know that He] pays the wage of his activity, to  bring up to his heart the greatness of the kindnesses of the Omnipresent - [that] even though He is the Master of all the creations and the Maker of all and we are all His servants to serve Him and service Him like a slave that is His property without giving a wage, He  [nonetheless] gives that the reward and wage be with us. And on top of everything, we will increase our love from this and we will serve Him with fear and love. 
+
+Mishnah 15
+
+<b>Rabbi Tarfon said, the day is short and the work is great:</b> The day is short - these are [a person's] days, which are short compared to the Torah, as it is greater. 'Its measure is longer than the earth and it is wider than the sea,' and none can reach down to its end. And this is what they said (Shemot Rabbah 47:7) - those forty days that our teacher Moshe, peace be upon him, stood at Mount Sinai, he did not sleep. There is a parable [relevant to this, about] a king that said to his servant, "Measure gold coins from now until tomorrow, and everything that you measure will be yours." How can he sleep, and will he not lose very much at that time? So [too] did Moshe say, "If I sleep, how many pearls of words of Torah will I lose?" All the more so us, that we should not give 'sleep to our eyes nor slumber to our eyelids.'
+<b>The workers are lazy and the reward is great:</b> These are people that are lazy in their study of Torah; as even the alacritous  sages show laziness. Since it is in the nature of a person to show laziness and no one escapes from it - some do more and some do less.
+<b>and the Master of the house is pressing:</b> The One who controls His world that commanded about it. And you are not like a worker who works on consignment. If he does a little, he is given a small wage and if does much, he is given a large wage - according to the calculation that was agreed for him with the entire job. And [in this arrangement,] the masters are not exacting. But rather the Holy One, blessed be He, commands you the work of the Torah, and the work is not made dependent on you according to all that you are able to do. But [rather,] if you transgress His command, you will be punished with a big punishment - as you do not have a right to desist [from it] even one minute.
+
+Mishnah 16
+
+<b>He used to say: It is not your responsibility to finish the work</b> That it not come to your mind, "I am not broadhearted and I cannot finish it, and [so] what advantage is there in toil and what will my exertion benefit." As "it is not your responsibility to finish it." Rather since your are toiling in the Torah, you have fulfilled the commandment of your Creator.
+<b>but neither are you free to desist from it:</b> That you not say, "Since I am not obligated to finish the work, I will not pain myself, but rather I will study one hour each day." The matter is  not like this, as you are an acquired slave to [the work] to 'meditate over it day and night' 'and then you will make your paths successful and then you will be enlightened.'
+<b>If you have learned much Torah, your reward will be much:</b> To say that there is an advantage to the one who  [decides] for himself [to learn[ much, as he becomes wiser than the one who learns little - even though both of them do not desist.
+<b>and the Master of your work is trustworthy</b> That you should not fear like a worker, and that the master of the house not say to you, "Go, go and come back," since he doesn't have money in his hand. As you are working for One who will <b>pay you the wage for your activity</b> and pays with trustworthiness.
+<b>And know, the giving of reward to the righteous is in the future to come</b> And if you think about this, your hand will be strengthened to [study] the Torah, 'the measure of which is longer than the earth and it is wider than the sea,' and none can reach down to its end (- and [to do] His commandments). From this you will put upon your heart the greatness of the kindnesses of the Holy One, blessed be He, and you will increase [your] love for Him.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>Akavia ben Mahalalel says: Keep your eye on three things, and you will not come to sin: Know from where you came:</b> And when you are keeping your eye on where you came from, the thought will cause you to be of a lowly spirit and you will be saved from the trait of arrogance - as it is stated about it (Proverbs 16:5), "Every haughty person is an abomination to the Lord."
+<b>And to where are you going? To a place of dust, worms, and maggots:</b> And if you think in your heart to where you are going, you will not desire any of the pleasures - as you are toiling for worms. You will also find vain all wealth and honor - 'as it is all vanity and bad spirit.' And about this matter King Shlomo created the Book of Kohelet (Ecclesiastes) and began (Ecclesiastes 1:2), "Vanity of vanities" - to show the vanity of all goods and of all honor. And after he showed the vanity of everything, he stated (Ecclesiastes 12:13), "The sum of the matter, when all is heard; revere God and observe His commandments; as this is all of man." 
+<b>And before Whom are you destined to give an account and a reckoning:</b> As the creations were only created to fear God. As how will a person sin if he thinks in front of Whom he is "destined to give an account and a reckoning" - and more than for the punishment and the challenge - as he will suffer great embarrassment. There is a parable [relevant to this] about a king in front of which a man enters: If [the king] finds him cheating in his deeds or lying in his words, he will suffer great embarrassment. All the more so <b>before the King of kings, the Holy One, blessed be He.</b> Also because the embarrassment of the soul is greater after it separates from the body than the embarrassment when it is still there. As it is the nature of the body to forget, and when a person does an ugly thing and is embarrassed from other people about it for a year or two, he will forget the thing and the embarrassment will leave on its own.  Even if it is not forgotten from his heart, the thing will be faded and some of the embarrassment will be removed. As the nature of the body's forgetting mixes with the nature of the soul. And even though it does not overcome it to completely forget the thing, nonetheless it overcomes it [enough] for the thing to fade; such that some forgetting removes most of the embarrassment. But when the soul is alone, there is no forgetting before it - as it is completely whole and pure and there is no physical nature within it. And when it is embarrassed before "the King of kings, the Holy One, blessed be He," it is for ever and ever that it will stand with the embarrassment like now when it is [actually] standing in front of Him. And like that time, it will stand embarrassed forever. And this is what the rabbis, may there memory be blessed, said (Bava Batra 75a), "Woe for this embarrassment, woe for this disgrace." Hence in all cases, the one that raises these things to his heart will not come to sin.
+
+Mishnah 2
+
+<b>Rabbi Chanina, the Deputy High Priest, says: Pray for the welfare of the government, for were it not for the fear of it:</b> As it is harsh upon us.
+<b>man would swallow his fellow alive:</b> This matter is wanting to say that a person should pray for the peace of the whole world and be in pain about the pain of others. And this is the way of the righteous ones, as David, peace be upon him, stated (Psalms 35:13), "As for me, when they were ill, my dress was sackcloth, I afflicted myself in fasting." As a person should not make his supplications and his requests for his needs alone, but rather to pray for all people, that they be at peace. As with the welfare of the government, there is peace in the world.
+<b>Rabbi Chananya ben Teradyon says: Two who are sitting together and there are no words of Torah [spoken] between them, this is a session of scorners, as it is said (Psalms 1:1): “[Happy is the man who has]... not sat in the session of the scorners”:</b> Two things are called scorning (<i>leitsanut</i>). One is evil speech: one who speaks badly about his fellow, to disgrace him and to debase him among people - that he be considered scornful in their eyes. And this is from the great sins 'that a man commits and is guilty.' And this trait is only [found] among those that act wickedly. And about it Shlomo, peace be upon him, stated in his wisdom (Proverbs 21:24), "The malevolent,  conceited man - scorner is his name - acts in a frenzy of malevolence." He meant to say that these two evil traits - malevolence and conceit - both them or are included in the scorner. And a malevolent man is one who speaks about his fellow and debases him in the eyes of the world; [whereas] conceit is in thought, such that [another] person is not thought of as anything in front of him. And one 'crowned' with these two things - his name is scorner. And lest you say, he [may] not watch his tongue, but his hands are tied, he does not sin with them; about this he said, "he acts in a frenzy of malevolence" - when this man that "scorner is his name" comes to action, it will be with anger and cruelty. This is because scorning indicates about him the sin of being one who commits evil deeds. And Shlomo, peace be upon him, would console those that hear the insult of the scorners but do not respond and stated (Proverbs 3:34), "At scorners He scorns, but to the lowly He shows grace." He meant to say [that] God scorns those that scorn you and they will lose more with their scorn than you - the listener. "But to the lowly" that are silent and endure them and don't respond, the Holy One, blessed be He, "shows grace." But the verse that he [cited in the mishnah], "not sat in the session of the scorners," is not speaking about the scorners that we discussed - as that is [already] either in the category of sinners or in the category of evildoers that are stated in the beginning of the verse. Rather, it called "the session of the scorners" the opposite of what is written after it: "Rather, in the Torah of the Lord is his desire, and he meditates upon His Torah day and night.' [That is] those that purposely establish sessions to speak about empty words, and forsake words of Torah. As they remove the yoke of Torah from upon [them], since during the time that they don't have work [and] they also don't have to speak about their affairs, they establish a session for their idle words - hence it is called a session of scorners. And this thing is spoken concerning the refraining from Torah [study], since this chapter is speaking about the topic of refraining from Torah [study].
+<b>But two who are sitting together and there are words of Torah [spoken] between them, the Divine Presence rests with them, as it is said (Malachi 3:16): “Then those who feared the Lord spoke one with another, and the Lord hearkened and heard, and a book of remembrance was written before Him, for those who feared the Lord and for those who thought upon His Name”:</b> And the simple understanding of the verse is about the righteous in the future to come: when people will see their lofty status and say, "For what did this thing come to them," they will answer, "Because earlier 'they spoke one with another' in words of Torah and it was written 'in the book of remembrance' and He is now giving them the reward for their activity."
+<b>I have no [Scriptural support for this] except [in a case of] two. From where [is there proof that] that even [when there is only] one [person studying Torah], the Holy One, blessed be He, determines a reward for him?:</b> He means to say one who sits and thinks about Torah. Since reward is given for thought as it is for one involved in speech.
+<b>As it is said (Lamentations 3:28): “He sits alone and is silent, since he takes [a reward] for it”:</b> As one who is silent and thinks about Torah is as if he takes on the yoke of Torah in oral meditation. But Rabbi Meir HaLevi follows the textual variant, "From where [is there proof that] that even [when there is only] one [person studying Torah], the verse equates it for him as if he fulfilled the whole entire Torah, as it is said (Lamentations 3:28): 'He sits alone and is silent, since he takes [a reward] for it.'" And how is it implied that the expression "and he is silent" is [about] speech? [From] "since he takes" [which refers] to the yoke of speech - as he preaches in front of [the people].
+
+Mishnah 3
+
+<b>Rabbi Shimon says: Three who ate at one table and did not say upon it words of Torah - it is as if they ate from the offerings of the dead:</b> He means to say that since they did not say words of Torah, behold all of the tables are as if they were full of offering to idolatry which is considered to be like feces. Since the gathering of three people is called a group, as [indicated by the fact that] they would have an invitation (<i>mezamnin</i>) for the Grace after the meals. And one should not join them if there are no words of Torah among them, as that is removing the yoke of Torah. They are eating and drinking and enjoying, [but] the mention of Torah does not arise upon their hearts - woe to them and woe to their enjoyment.  
+<b>However, three who ate at one table and said upon it words of Torah - it is as if they ate from the table of the Omnipresent, blessed be He, as it is said (Ezekiel 41:22): "And he said to me, this is the table that is before the Lord":</b> And the expression, "And he said," is [referring to an] individual, as you see [with] "And the Lord said to Moshe," which is individual, as He was speaking to Moshe alone. And when the verse wants to make the thing communal - for Moshe to say it to Israel - it is written, "saying"; which is a communal language. The explanation of "he said" by itself without "saying" is that He explained it to Moshe only and not that others should hear it. Also this [in] which it is stated, "And he said to me, this is the table," is an expression of "and he said" that specifies that this table is from below. Such that you should not think that it specifies that the table is from Above (the sacrificial table of the Temple offerings). And even though this is not a proof for the matter, it is a hint to the matter - as is the custom of our rabbis to [use as support] in several places.  
+
+Mishnah 4
+
+<b>Rabbi Chananya ben Chakhinai says, etc. such a one is liable for [forfeiture of] his life:</b> Since they are desirable times, he should only think during them about things that are desirable before the Omnipresent, may He be blessed. And those [things] are words of Torah. As how grand and desirable are these times for thinking about Torah, since he has no work to do and does not hear the voices of [other] people. 
+<b>and one who turns his heart to idleness, such a one is liable for [forfeiture of] his life:</b> As he wastes a time in which he can have clear and correct thought, and diverts it from thoughts of Torah.
+
+Mishnah 5
+
+<b>Rabbi Nechunya ben Hakanah says: Anyone who accepts the yoke of Torah upon himself, they lift from him the yoke of government:</b> The Holy One, blessed be He, guards  form every bad thing the one who makes his Torah [study] primary and his work flexible, so that he not have to refrain from Torah study. And [so] He does not put it into the heart of the king - that takes people to do his work - to take this one. And he is saved from the work of the kings to fulfill his will to be involved [in Torah].
+<b>and the yoke of the way of the world (derekh erets):</b> He is not required to do much work for the needs of his livelihood, and he is able to suffice with little for his vital needs - since the work of the righteous is blessed and his soul is glad with his portion.
+<b>And anyone who casts from himself the yoke of Torah, they place upon him the yoke of government:</b> Since he thinks that if he leaves the work of Torah he will do a lot of his work, God, may He be blessed, annuls his thought and puts into the heart of the king to take him to do work for him - since (Proverbs 21:1), "Like channeled water is the heart of the king in the Lord’s hand; He directs it to whatever He wishes."
+<b>and the yoke of the way of the world (derekh erets):</b>  As he wanders and strains for his livelihood and he cannot find it. Even when he finds it, he is not glad with his portion; and all of his days, he exerts himself in vain to get rich and to add wealth to his wealth. And [it is] like the matter that is stated (Ecclesiastes 5:9), "A lover of money never has his fill of money." And it comes out that all of his days are spent in toil and exertion, and he will never have rest for ever and ever.
+
+Mishnah 6
+
+<b>Rabbi Chalafta [ben Dosa] of Kfar Chananiah says: Ten who are sitting together and engaging in Torah, the Divine Presence rests among them, as it is said (Psalms 82:1): “God stands in the congregation of God”:</b> And there is no congregation that is less than ten.
+<b>And from where [is there proof that this is true] even [when there are only] five? As it is said (Amos 9:6): “And He has founded His band upon the earth:”</b> A hand which hs five fingers is called a band (<i>aguda</i>).
+<b>And from where even three? As it is said (Psalms 82:1): “In the midst of judges He judges:”</b> And there is no court that is less than three.
+<b>And from where even two? As it is said (Malachi 3:16): “Then those who feared the Lord spoke one with another.” And from where even one? As it is said (Exodus 20:20 (20:21 in NJPS)): “In every place where I cause My Name to be mentioned I will come to you and bless you.:”</b> And if even one gets much reward, is it not obvious that from to ten to two, they would [also] get reward. Rather, he wants to say that to each [number], the reward is according to [the quantity].
+
+Mishnah 7
+
+<b>Rabbi Elazar, man of Bartuta, says: Give Him from what is His:</b> This is speaking whether about the matter of a person's body, whether about the matter of a person's money - and it is to say that a person should not withhold himself nor his money from the objects (objectives) of Heaven. And this is what he said:
+<b>for you and yours are His:</b> As you are not giving from yourself and not from your money, but rather from the Omnipresent, may He blessed, as everything is His. As a person's money is a deposit in his hand from the Holy One, blessed be He - except that there is an advantage with it over other deposits in that he can take from it according to his needs. And he should give  the rest in accordance with the will of the Depositor - the King, King of kings, the Holy One, blessed be He - who commanded him. And there is much to rejoice in that he can benefit from the deposit (in speech) [the editor says, it appears to me that it should be corrected to, enough for his needs] and that he will do the will of its Owner with the rest. There is a parable [relevant to this] of a king that gave his servant a thousand zuz and said to him, "Take one hundred for your yourself and give the [remaining] nine hundred to nine people." Would he not rejoice?  
+<b>and thus with David it says, "For all comes from You, and from Your hand we have given to You" (I Chronicles 29:14):</b> In another place there it is written (I Chronicles 29:16), "it is from Your hand, and it is all Yours." And that is stated about the body, 'that He prepared it to build His holy House.' And that which is written, "and from Your hand we have given to You," is stated about the matter of money; as he states at the beginning of the verse, "that we should have the means to make such a freewill offering; for all comes from You, and from Your hand we have given to You."
+<b>Rabbi Yaakov says: He who is walking on the way and repeating his studies, and interrupts his studies, etc.:</b> As when a person is still studying, he should not [be involved in] mundane conversation, since he needs to stand in fear and awe in front of the Torah. [It is] like the matter that they said (Shabbat 30b), "Any student who is learning and his lips do not drip with myrrh, let him be burnt." Since he is using the crown of Torah which is the crown of the Holy One, blessed be He, he needs to not speak idly. And if he becomes light-headed to interrupt his studies, behold "he is liable for [forfeiture of] his life." And this is in line with justice.
+
+Mishnah 8
+
+<b>Rabbi Dostai beRebbe Yannai in the name of Rabbi Meir says: Anyone who forgets one thing from his studies - Scripture considers him as if he is liable for [forfeiture of] his life, as it is said (Deuteronomy 4:9): "Only guard yourself,  etc.:</b> As he did not put it into his heart to say that forgetting is common with people. He should have reviewed the law many times and be thinking about it the whole day and the whole night, until it could not leave his heart. And [as] he did not, he is liable for [forfeiture of] his life; since he will come to give rulings according to his memory and say, "So said Rabbi." And [so] he will forbid the permissible and permit the forbidden and a mishap will come from his hand; and he will be called a sinner,  'for an error in study is considered an intentional transgression.'
+<b>One could [suppose this statement applies to] even one whose studies have overpowered him; therefore, the verse says, "and lest they depart from your heart all the days of your life" - he is not liable for [forfeiture of] his life until he sits down and [intentionally] removes them from his heart:</b> If he forgot it due to old age or due to another [matter out of his control], the Merciful One exempts him.
+
+Mishnah 9
+
+<b>Rabbi Chanina ben Dosa says: Anyone whose fear of sin precedes his wisdom, his wisdom endures:</b> The matter is said regarding effort: One who makes efforts to know wisdom in order to guard his soul from sin - and he becomes wise; his wisdom endures in his hand. And it comes out that when the studies and becomes enlightened, he removes himself from sins and does a commandment.
+<b>And anyone whose wisdom precedes his fear of sin, his wisdom does not endure:</b> He did not make efforts from the beginning to know wisdom in order to observe it, but rather to understand and be enlightened; and [so] it will not endure in his hand. And this is in line with justice. Another explanation: When a person's fear of sin precedes his wisdom, it comes out that when he studied, it guarded him and strengthened him to go on the path that he is accustomed to from many days; since when he fears sin and his heart adds great love for it and desires to add to it, it strengthens him to do that to which he is accustomed. But when the wisdom of a person precedes his fear of sin, it comes out that his wisdom [tries to] prevent him from sins that he is accustomed to. And in the end, he will rebel against it - as it will appear like a burden to him.
+<b>He would [also] say: Anyone whose actions are more plentiful than his wisdom, his wisdom endures:</b> When a person's actions are more plentiful than his wisdom, it comes out that his desire for wisdom is greater than his wisdom. And it comes out that his he will add wisdom to his wisdom each and every day.
+<b>And anyone whose wisdom is more plentiful than his actions, his wisdom does not endure:</b> As it comes out that his desire for wisdom is less than his wisdom, and it will come out that his wisdom will continually lessen. So did the early scholars, may their memory be blessed, explain. However one should ask, how is it possible for his actions to be greater than his wisdom. If he doesn't know the Torah and the commandments; when he needs to do these actions, upon what [basis] will he do them? Rather this mishnah was speaking according to a fit, good and accepted advice for the one who doesn't know - so that he not destroy his soul. [That advice is] that he accept upon himself to do all of the things that the sages tell him to do, and not to veer from them to the right or to the left when he knows them. And he should act according to the Torah that they instruct him and according to the law that they tell him. And immediately when he accepts upon himself this acceptance with a full heart and a desiring soul, he brings [himself] reward, as if he [did] all of the commandments. And according to this approach, they said, "Anyone whose actions are more plentiful than his wisdom," [as] even for the one who does not know and does not do, they are called actions - since he has reward for them as if he did them, on account of [his] acceptance. And so is it explained in The Fathers According to Rabbi Nathan 22:1, as we learned there, "Anyone whose actions are more plentiful than his wisdom, his wisdom endures, as it is stated (Exodus 24:7), 'we shall do and we shall understand.'" As Israel had doing precede understanding, [whereas] they should have said, "we will understand and we will do" - as before one can do an action, they need to understand what to do. However they accepted upon themselves first to do all that He would command them and [that] they would understand; and they received reward from it immediately as if they had done them. "And anyone whose wisdom is more plentiful than his actions, etc." - that he should not say, "I will study this law and [then] I will practice it, I will study the whole Talmud and [then] I will practice it." If he says like this, his wisdom will not endure - as one needs to perfect the traits first and then his wisdom will endure.
+
+Mishnah 10
+
+<b>He would say: Anyone from whom the spirit of creations find pleasure, from him the spirit of God finds pleasure:</b> He wanted to say, one whose give and take (business dealings) is pleasant for people and they all know that he is [considered] trustworthy by the creatures. And it is like we say in Tractate Yoma 86a, "Any scholar who reads and studies and gives and takes with trustworthiness among the creatures - what do the creatures say about him? Happy is his father, happy is his mother (the editor says, in the gemara in front of us, it is found, 'happy is his rabbi') that taught him Torah, etc." And because of this, "from him the spirit of God finds pleasure," since the Torah is lauded through him. 
+<b>And anyone from whom the spirit of creations do not find pleasure, from him the spirit of God does not find pleasure:</b> He will not 'be innocent from God and from Israel.'
+<b>Rabbi Dosa ben Harkinus says: [Late] morning sleep:</b> As [it] negates prayer at its time.
+<b>midday wine:</b> As it negates Torah study and [so] leads to sin.
+<b>chatter of children:</b> As this playing draws in the hearts of people because of their love for youngsters, and it comes out that Torah [study] is neglected.
+<b>and sitting in the assembly houses of the Am Ha'arets (unlearned people, who are lax in observing tithes and purity laws):</b> And many evils [are found in] their assembly houses.
+<b>remove a person from the world:</b> Since for what was man created besides to be involved with Torah, and it is 'the length of days and the years of life?' And if he [engages in] such things, 'why does he have life?' And it is fit to drive him from the world, as he is vanity and his days are vanity. And since he has lived some years and has been involved in his affairs and it has not helped - because he has neglected Torah, for what [reason] should his days be increased? There is  parable [relevant to this] about a king that gave his servant one hundred  silver coins and he threw them into the sea, and [then] returned and requested others from him. And is it not fit that he not give him more? So is it [with] one who does not involve himself with Torah.
+
+Mishnah 11
+
+<b>Rabbi Elazar of Modi'in says: One who profanes the Kodeshim (sacred material):</b> This is one who who intends to delay their consumption and [so] renders them impure. It is the same whether it is sacred material for the altar or whether it is sacred material for the upkeep of the House (<i>bedek Habayit</i>) - if he profanes them, he has no share in the world to come. 
+<b>one who desecrates the holidays:</b> He made these two things adjacent because they are [both] called holy things. With holy material, it is written (Leviticus 6:18), "holy of holies"; and with holidays, it is written (Leviticus 23:2), these are "the holidays of the Lord, which you shall proclaim, holy proclamations." And about this the rabbis, may their memory be blessed, said (Pesachim 118a), "Anyone who profanes the holidays - it is as if he worships idolatry, as it is stated (Exodus 34:17), 'You shall not make molten gods for yourselves.' And it placed it adjacent to, 'You shall observe the Feast of Unleavened Bread.'" And he said here, "one who desecrates" and he did not say, "one who profanes the holidays," because he is not speaking about the festival day itself - as about this it is not required to speak, since a festival day is like Shabbat. Rather, he is speaking about the intermediate days of the holiday (<i>chol hamoed</i>); about the one doing forbidden work with his hand. And [such a one may] say, "These days do not have so much holiness, like the first [festival] days." And [so] he does every work and disgusting thing on them, 'yet he will not feel shame.'
+<b>one who nullifies the covenant of Abraham our father:</b> This is one who pulls his foreskin to cover his corona and he appears like an uncircumcised one - it is like one who does it to anger, to disgrace the commandments.
+<b>one who whitens (embarrasses) the face of another in public:</b> This is a derivative of the things for which he should die and not transgress. And the sources (<i>avot</i>) [of the derivatives] are three: idolatry, [forbidden] sexual relations and the spilling of blood (murder). The derivative of idolatry is the wood [that comes from] a tree-god (<i>ashera</i>); and like we say (Pesachim 25a), "We may heal ourselves with anything, except for the wood of a tree-god." And even though it is not [necessarily] idolatry itself; but rather [even when] it is its auxiliary, he should die and not transgress rather than benefiting from it. And the derivative of sexual relations is one who stares at or converses with a married woman - that he should die and not transgress. [It is] like that case in Sanhedrin 75a about the one whose heart [became sick] with lust about whom they said, "That she stand before him naked - He should [rather] die; she will not stand before him naked! That she should speak with him from behind a fence - he should [rather] die; she will not speak with him from behind a fence.” And the derivative of spilling blood is "one who whitens the face of another in public" - since his blood flees from the embarrassment. [It is] as we say (Bava Metzia 58b), "We see that the red leaves and white comes [in its place]." And because of this, he has no share in the world to come.
+<b>one who reveals meanings in the Torah that run contrary to the law:</b> This is one who makes his face brazen towards the Torah, to do sins in public. And the same is true of one who makes his face brazen towards its learners.
+<b>even though he has Torah knowledge and good deeds, he has no share in the world to come:</b> And these words [relate] to when he has not repented, but rather died with afflictions - as death and afflictions do not atone [in this case]. But if he has repented, there is nothing for you that stands in front of (that is resistant to) repentance. And so is it learned in the gemara in Peah (Yerushalmi Peah 1:1)
+
+Mishnah 12
+
+<b>Rabbi Yishmael says: Be yielding to an elder (literally, a head):</b> He wants to say, that he be yielding to one who is a head and a lord, as it is stated (Proverbs 25:6), "Do not exalt yourself in the king’s presence; do not stand in the place of great ones" - that you should not think of yourself as a great man, but lower yourself in front of him to do his desires and to fulfill his needs. And do not become [too familiar] with him.
+<b>pleasant to a <i>tishchoret</i>:</b> Meaning to say to be pleasant with his words to an appointed official (<i>shichvar</i>). Not that he lower himself in front of him, as he is not a lord; and not that he should [try to] overcome him - as [the official] also has power in his hand: since he judges the land and the king appointed him over his people, it is impossible that he will not think about doing bad to his enemies; and he can truly do it to them. But one can benefit from his friendship, as he is [like] the master of the land. And <i>tishchoret</i> is the [same] as <i>shichvar</i>. In the vernacular, it is <i>señorío</i>. And [it is] as we say (Sifrei Devarim 6), "Cling to the <i>shichvar</i> and they will bow down to you." (<b>and greet every person with joy</b>) And Rabbi Meir HaLevi (Ramah), may his memory be blessed, explains <i>tishchoret</i> from the translation (Onkelos Numbers 16:15) [of] "I have not taken the donkey of any one of them” as <i>shecharit</i> (conscripted). He wants to say that you should be pleasant with a great person and a head, and also [be] pleasant with his servant and do his will.
+
+Mishnah 13
+
+<b>Rabbi Akiva says: Joking and lightheartedness acclimate toward promiscuity:</b> He wants to say that joking and words of idle conversation with lightheartedness acclimates to promiscuity. But seriousness and fear are a safeguarding fence around sexual prohibitions - as this whole mishnah is talking about safeguarding fences.
+<b>Tithes are a safeguarding fence around wealth:</b> And like we say in Tractate Taanit 9a about that child that was reading "A tithe shall you tithe (<i>Aaser teaaser</i>)" (Deuteronomy 14:22): Rabbi Yochanan said to him, "Take a tithe so that you will become wealthy." The [boy] said to him, "And is it permitted to test the Holy One, Blessed be He? But it is written (Deuteronomy 6:16), 'You shall not test the Lord your God'?" [Rabbi Yochanan] said to him, "Rabbi Hoshaya (said as follows), 'Except for this, as it is stated, "Bring the whole tithe into the storeroom, that there may be food in My house, and test Me now by this"'" (Malachi 3:10). And about this is it said, "Tithes are a safeguarding fence around wealth" - that the person that wants to be wealthy should give tithes with a good eye. And he should not say, "[I have] a thousand kor - how can I give a hundred to the tithe, and they are worth much." As God, may He be blessed and elevated, is trustworthy to pay him all that he gave and to multiply the reward. And this is true also based on experience. And the matter of charity is like the matter of tithes - and [so] when he increases charity, he adds wealth to his wealth. And a person's heart should not prevent him from giving large gifts to the needy, lest his wealth shrink and he not have enough. And he will know that this will be the reason that he will have a right to make [wealth]. And the very wealthy one should not think that by his giving much charity - if he doesn't give [proportionately] according to his wealth and multitude of assets - that he will be innocent. As an evil thing may come into his heart to say, "How many coins have I scattered in charity; how many, many were dying of hunger and I saved them." And he does not know about all [this], that the poor person who gives a 'great sum' according to the tithe is better [off]. As [in the case of] a poor man who only has a seah and gives its tithe as is fit and a wealthy man who has two thousand seah and gives one less than two hundred; the poor man gets out innocent, but the rich man is [still] obligated by them. So is [it with] charity: everyone must give according to what he has - whether [it is] little or whether [it is] much.
+<b>Tradition is a safeguarding fence around Torah:</b> Traditions are the full spellings and incomplete spellings [of the words in the Torah] and the cantillation notes that the sages passed on to their students. And they are a safeguarding fence around the written Torah, such that you do not find differences among the books [of the Torah], except in a few places. This is not the case with the books of the Talmud, as in many place the versions differ. Also each and every day, new rationales are developed - and they write the version according to their opinion. And 'the right has been given' to tolerate it. 'As there is no perfect book in the world that they have not made to err.' And they attribute the mistake to the book and not to their opinion.
+<b>Vows are a safeguarding fence around abstinence:</b> Abstinence is a superior virtue and there are several good virtues that are [needed] to acquire it, as we say (Avodah Zarah 20b), "Cleanliness leads to abstinence." And this is one who separates from the pleasures of the world - even from the things that are permissible in eating and sexual relations; even from all of the other desires in avoiding honor and lordship and wealth and what is similar to them. And he distances himself from the roots of [the pleasures] and brings himself near to the fundamentals (literally, trunks) of the soul and its foundation. And [hence] he is close to the service of the Creator, may He be blessed. How is it with food? One who eats a little in order to live that he be healthy to study much Torah and to do great service in the service of God. And he drinks to fill his thirst and not to get drunk and [so] not 'expose himself within his tent.' And that which he only has sexual relations to fulfill the commandment, behold this is from the way of abstinence - as his intention is not to enjoy from the world. And there is also a second benefit: that he guard his soul from sin - as when his impulse overpowers him and he desires to do a sin, he will say in his heart, "I am vigilant about what is permissible, [so] how can I do this great evil, and 'I will have sinned to my Father in heaven all of the days.'" And this thing will [protect] him from all of the stumbling blocks. But one who goes after natural physicality and is pulled by his desires and his pleasures - even if he does not do a forbidden thing - will be found to have distanced himself from the fundamentals of his soul and its foundation. He will have also caused his soul to follow the body and the physical and 'sever it with an ax from its roots and  its foundation.' And [it is] as it is written (Hoshea 4:11), "Promiscuity, wine and new wine take the heart." Hence they gave a counsel to the one who is not able (to lead) to control his spirit and is pulled by the pleasures, to make a vow for some days to say, "I will not eat and not drink until time x except like this"; or to forbid what is permissible. And [then] his habit will control him, from that which he observes his vow. It comes out that he leads himself to conquer his impulse. And with this, the benefit that is in his hand is abstinence. And [it is] as [someone] said to Rabbi Pinchas (the editor said [that] this statement is in Yerushalmi Shabbat 1:3 and the version there is "to Rav"), "If you are not able to eat mundane foods in purity all of the year, eat [it so] for seven days." As one who eats mundane foods in purity is called an abstinent, as we say (Chagigah 18b), "The clothes of an ignoramus are impure in <i>midras</i> for the abstinent (<i>prushim</i>)." However it is not fit to fence oneself with fences unless his impulse is overpowering him, [and then] he may make a vow as a way of healing. However one who controls his spirit and is able to reach the trait of abstinence without a vow should not vow. [It is] as we said (Yerushalmi Nedarim 9:1), "Is it not enough for you with what the Torah forbade, such that you forbid yourself the permitted?" But certainly if you see a man whose impulse is overpowering him, he needs to add a big fence according to that which he needs to conquer his impulse. And once he has conquered his impulse, he goes back to the moderate disposition. There is a parable about a physician [relevant to this]: When the physician sees that the illness is mild and easy to heal, he gives him a mild treatment. But when he sees that he illness is heavy and strong, he chooses a strong treatment until he heals; and afterwards, he goes back and gives him moderate things that hold the body's health. And because of this, they said, "Vows are a safeguarding fence around abstinence" - and they did not say, "Oaths are a safeguarding fence around abstinence." As an oath halts immediately, as he swears that he will not eat this thing until day x. And that is not a safeguarding fence - as he is halted immediately, in that he cannot transgress it. But a vow is that he say, "If I eat more than this amount until day x, all of the fruits of the world will be forbidden until a different time that he specifies. That is called a safeguarding fence, as it is a thing that he may overstep. And it is better for the one whose heart is dedicated to the Heavens if he is not in control of himself to do the safeguarding fence without a vow.
+<b>A safeguarding fence around wisdom is silence:</b> This is a safeguarding fence for both wisdom itself and for its traits. How is it? That he doesn't interrupt the words of his fellow, and he says about that we has not heard, "I have not heard." And even though it is not included in silence, silence brings to it. With wisdom, how is it? He does not speak in front of someone greater than him in wisdom. As one who studies in front of his teacher and sees a fit rationale should not immediately think that it is true; and he should not want to say it until his teacher has finished speaking. For were he to do so, he would miss what his teacher will say and he will not know the rationales of the earlier sages; as his heart will be 'moving and wandering from knowing their opinion.' And also because his [own] rationale cannot be so focused until he hears what the early scholars said and [then] weigh in the scales of his intellect which one is more proper - this one or that one. Therefore silence for a student in front of his teacher "is a safeguarding fence for wisdom." And when he finds a rationale and his teacher is still speaking, should he not be quiet? He should not open his mouth until the words of his teacher are clear and his rationale is etched into his heart - until he finishes his words and knows what his teacher taught him. And afterwards, his reasoning will be sharp and focused. And about this Shlomo, peace be upon him, said (Proverbs 18:2), "The fool does not desire understanding, but only to reveal his heart." 
+
+Mishnah 14
+
+<b>He would say: Beloved is man, since he is created in the image [of God]. A deeper love - it is revealed to him that he is created in the image, as it says (Genesis 9:6): "for in God's image He made man":</b> Since he doubled the expression, we should say that this is its explanation: "Beloved is man since he is created in the image" - as even if the thing was not made known, but man was [still] created in the image of God, he would be beloved in front of Him; since they were created in His image and in His likeness. But when He revealed the thing to us, He showed us a deeper love.
+<b>Beloved are Israel, since they are called children of the Omnipresent. A deeper love - it is revealed to them that they are called children to God, as it says (Deuteronomy 14:1): "You are children of the Lord, your God":</b> Also since he doubled it like the first.
+<b>Beloved are Israel, since a precious instrument has been given to them:</b> With which the world was created - this is the Torah, since the whole world was created with it; and all of the creatures were only created so as to observe it. And everything under the skies - all of them - are a function of a function for the needs of the practitioners of the Torah. There is a metaphor [relevant to this] about one who makes a tool for his profession and, with it, he does all of his work. So too is the Torah the tool of the Holy One, blessed be He, and with it the whole entire world was created. 
+<b>A deeper love - it is revealed to them that the precious instrument with which the world was created has been given to them:</b> With which the world was created.
+<b>as it says (Proverbs 4:2): "For a good lesson I have given to you; do not forsake my teaching":</b> And you should know that these words are of great benefit for devotion [to God] - since he revealed to us that man is more beloved in front of Him than all of the creatures because he is created in the image; and [that] Israel know that they are more beloved than all of the other peoples since they are  called the children of the Omnipresent and He chose us from all of the nations and gave us His Torah, as a function of which the whole entire world was created. [So] by all events, we know that God, may He be blessed and exalted, is close to us. [Still,] a person should not think that if he does what is 'straight in the eyes of the Lord' and not sin that he is close to God, as you know that the grasp of man is limited and not complete [such] that he can reach devotion [to God]. And [yet] it should not appear to him that He is completely far from him - "a deeper love is revealed to" him 'if he is from the seed of the Jews.' And he should not be in his own eyes only an evildoer and not only righteous. 'And this is the teaching of man' - not to distance himself and not to come close, 'and all is in accordance to the majority of the deed.' As with the great devotion [involved here], how can we have it - and 'there is no man on the earth that does good and does not sin.' [It is] as Yirmiyahu said (Jeremiah 30:21), "His chieftain shall be one of his own, his ruler shall come from his midst; I will bring him near that he may approach Me, declares the Lord; for who is it who would pledge (<i>yeaarev</i>) his heart to approach Me?" And <i>aarev</i> [here] is an expression of <i>aarevut</i> (guarantee).
+
+Mishnah 15
+
+<b>Everything is foreseen:</b> As it is written (Psalms 139:1-2), "Lord, You have examined me and know. When I sit down or stand up You know it; You discern my thoughts from afar, etc."
+<b>and freewill is given:</b> As He gave into the hand of people to do all that his heart desires - whether good or whether bad; as it is stated (Deuteronomy 30:15), "See, I set before you, etc." And Rambam, may his memory be blessed, said that this thing is from the wonders: That even though freewill is given to man to do his will, the Holy One, blessed be He, knows what he will want to do before the thought and before the action. And not by force will a man do the good or the bad, but rather from the will of his [own] heart. And God, may He be blessed, knows at the beginning that which will be his will - and even those things that are weighed out and it is possible that they will be and possible that they will not be. He knows everything at the beginning of the deed, and it is a wonder.
+<b>and with goodness the world is judged:</b> And the Holy One, blessed be He, does not judge man only according to his deeds - rather [also] with His Goodness and His trait of kindness. And this is what David said (Psalms 25:7), "Be not mindful of my youthful sins and my transgressions." Sins - whether they are accidental or volitional - are what a man does in his youth, when his impulse impels him and his intellect is weak. However those that he does after he has grown in years and his intellect is complete are called transgressions or rebellion. And because of this, he confessed and said, "Both the sins of my youth and the transgressions from after I grew up, 'do not remember'; and so [too] let my memory go up in front of You, remember me for the good. 'But in keeping with Your kindness, You remember me - as befits Your goodness, Lord.'" As the world is judged with kindness, and even evildoers are judged with His goodness, as it is stated (Psalms 145:9), "Good is the Lord to all [and His mercies are to all of His creatures]." And the evildoers are included in His creatures - of the Holy One, blessed be He - as it is [found] in the midrash.
+<b>And all is in accordance to the majority of the deed:</b> And even though the world is judged with the 'good of the Lord,' not every person is [equal] with [God's] trait of good. As for one who does much kindliness, the trait of kindness is much more than his deeds, and for the one who does little, it is little [more]. And [if] all are judged with His goodness, [yet] the good beyond the deeds of the evildoers is not as much as for the righteous; and also the righteous who do much and [those] who do a little are not the same, as "all is in accordance to the majority of the deed." And it is like it is said in the midrash (Vayikra Rabba 17:1), "'The Lord is good to those who hope in Him, to the soul that seeks Him' (Lamentations 3:25) - the one who hopes and is busy [with it] is not similar to the one who hopes and is not busy." And our teacher Moshe (Rambam), may his memory be blessed, followed the textual variant, "but not according to the deed." And he explained that all is according to the majority (quantity) of the deed. As in the matter of charity, one who gives a thousand zuz over a thousand times, that is according to the quantity of the deed; but "not according to the deed" - that is is the one gives it [all] at once. As this one arouses his thought a thousand times to do good among his people, and that one only aroused [it] the first time. 
+
+Mishnah 16
+
+<b>He would say: Everything is given as collateral:</b> For everything that a person takes from this world, he is a guarantor and his children are guarantors. And one who inherits his father and his mother should not think, "This money is my inheritance, I will do all that I want with it." As nothing that he has is his, since everything is God's. And that which he took from Him, he took it on collateral; and in the future he will have to pay for it. There is a parable [relevant to this] about a man that came into a city and did not find [anybody] there. He went into a house and there he found a set table and all types of food and drink were upon it. He ate and drank and said, "Have I not acquired all of this, and it is all mine - I will do all that I want with it." And he did not see the owners who were observing him from another place. And in the future, he will have to pay [for] all that he will eat and drink, as he is in a place that he cannot escape. 
+<b>and a net is cast over all of life:</b> This is death and a person cannot be saved from it - 'like fish caught in a bad net.'
+<b>The shop is open:</b> As people go in there and take all that they need now and don't 'see what will come from it.' And they don't think if they will have with what to pay when it comes time for the payment, since they find the store open and they can take all of their needs at the time. Such are people in this world. 
+<b>and the shopkeeper grants credit:</b> This is the owner of the store who gives to others on credit - he is the judge and is paid by them later. So is the Ruler over His world: He gives all the wants of those that come to the world - whether good or whether bad - and in the end, He will be payed by them later.
+<b>and the accounting ledger is open:</b> This thing is said for two matters. The one is a metaphor that there is no forgetting in front of His throne of glory. As the shopkeeper grants credit, he grants credit and lends to many people - [to] some for thousands and tens of thousand, and [to] some for one dinar. (And for an error) (for loss) Were it not for his alacrity that the ledger is open in front of him and he immediately writes everything, sometimes he would forget the small things because of the big ones - if he would lend orally. And about this is it said, "and the accounting ledger is open, and the hand writes." This is to say [with] both the big sins and the small ones - all of them - it is as if they are written in front of Him; and he does not forget the earlier transgressions. And the second [matter] is to inform us that there is no waiting for the opening of the ledger after he does the sin. Rather with the end of the act, it is already written; so that an instant not pass that this transgression is not attributed to him. As even though transgressions are forgiven to penitents, they are first attributed immediately when they are finished doing them. And afterwards if he repents, he is forgiven for them. [It is] as we say in the midrash, "One who does not do it, is not like the one who does it and is forgiven" - as the one who does not do is greater than the one that does and is forgiven. And [regarding] that which it said (Berakhot 34b), "The completely righteous cannot stand in the place that the penitents stand," it wanted to say that penitents have to separate from that which is permissible [but] similar to the matter in which they sinned. As if he transgressed sexual prohibitions, he should act with abstinence towards the thing that he sinned in - even with his wife and even with what is permissible - more than the completely righteous need to do.
+<b>and everyone who wants to borrow can come and borrow:</b> As permission to [do so] is given to every man, and the one that wants to take the path that he desires, let him come and take: The fools thinks that the world was created to enjoy it, but all of the thoughts and the pleasure of the righteous is to be free to fulfill the commandments. And every man chooses for himself, but happy is the one who chooses the good.
+<b>and the collectors go constantly on their daily rounds:</b> from the Heavens. As they search through the actions of people, as it is stated (Job 7:18), "You inspect him in the mornings" - to know and make known what they are doing.
+<b>and exact payment from man - with his knowledge:</b> How is it? When he knows and remembers the sin that he does; [so] that when the punishment come to him, he recognizes and discerns that it is for that sin. And happy is he - as through this, he justifies the judgement and repents; and the  sin is atoned for him.
+<b>or without his knowledge:</b> How is it? For example, when afflictions come to him and he does not remember the sins that he did. And there are some that think that the afflictions come to them unjustly, as they say, "'We are righteous and we have not sinned,' and why is there this great evil [that has come] to us." And they will die without repentance. And their worms will not die, as they vilified the judgement and justified themselves. Woe to them and woe to their carcasses - as they sinned against their bodies. There is a parable [relevant to this] about a king that said to his servant, "Go and take collateral from x." [So] he went and took collateral from him, but that man does not remember the debt. And he yells and is in wonder about [why] they are taking collateral from him, and it is given over to his heart (he is distressed about it). Such is the one who payment is taken from, from the Heavens, without his knowledge. But when he remembers the debt and knows that the taking of collateral is justified, the matter is not given over to his heart so much.
+<b>and they have that upon which to rely:</b> for their deeds: Upon [God's] trait of justice, <b>and the judgement is true judgement.</b> 
+<b>and everything is prepared for the feast:</b> That the purpose of all of these things is in the end only to prepare the feast; meaning to say for life in the world to come.
+
+Mishnah 17
+
+<b>Rabbi Elazar ben Azariah says: If there is no Torah, there is no worldly occupation (<i>derekh erets</i>; literally, the way of the world):</b> Meaning to say [that] one who does not know Torah is not complete in the traits of <i>derekh erets</i>; as most of the good traits that exist in the ways of the world are in the Torah - like "surely lend him" (Deuteronomy 15:8), "Surely award him" (Deuteronomy 15:14), "Just scales, just weights" (Leviticus 19:36), and many, many like these. If so, without Torah, his dispositions in <i>derekh erets</i> will not be complete.
+<b>if there is no worldly occupation, there is no Torah:</b> He wants to say that he first has to perfect himself in [his traits]. And through this, the Torah will rest upon him, as it never rests upon a body that is not in possession of good traits. [And] he should not learn Torah and afterwards take the commandments for himself, as this is impossible. And this is like the matter that is stated (Exodus 24:7), "we will do and we will understand," and like we have written [about it]. 
+<b>If there is no wisdom, there is no fear:</b> As there can be no complete fear without wisdom, as it holds it and gives light to lead him on the [proper] path.
+<b>if there is no fear, there is no wisdom:</b> As he needs to have fear precede wisdom. As without this, the wisdom will not last in the end - [as] he will be sick of it and leave it. Since if he does not first have perfection of the traits and he does not fear God, 'what good is the cost in the hand of a fool to purchase wisdom, when he has no heart' to fulfill the word of God. As fear needs to [come] before wisdom.
+<b>if there is no knowledge, there is no understanding:</b> There are three 'brains' and they are divided to [contain] three things - wisdom, understanding and knowledge. Wisdom is that which he learns from others, understanding is that which he derives one thing from another by comparison and knowledge is that which he grasps on his own. And that which they said, "if there is no knowledge, there is no understanding," is because if he does not have the ability to grasp and know a thing itself on his own, how will he derive something by comparison to something [else]? As knowledge precedes understanding; and without knowledge, it is impossible that he have understanding.
+ <b>If there is no understanding, there is no knowledge:</b> If he does not have the power to understand things by comparison [to another] thing, it is because he does not have complete knowledge to grasp and understand that thing [from which he seeks to understand,] itself.
+<b>If there is no flour, there is no Torah:</b> Because he will need to search for his livelihood and he will not be able to be involved in Torah [study].
+<b>if there is no Torah, there is no flour:</b> Meaning to say, since he has no Torah, no purpose [comes from] the flour. As a man only gains from his wealth that the needs of his body be found and that he be free to be involved in Torah.
+<b>He would say: Anyone whose wisdom exceeds his deeds, to what is he compared? To a tree whose branches are many but whose roots are few; and the wind comes and uproots it and turns it upside down, etc. But one whose deeds exceed his wisdom, what is he like? Like a tree whose branches are few but whose roots are many; since even if all the winds of the world come and blow upon it, they do not move it from its place:</b> And we have already explained these things in this chapter regarding "Anyone whose fear of sin precedes his wisdom, his wisdom endures, etc." (Rabbeinu Yonah on Pirkei Avot 3:9).
+
+Mishnah 18
+
+<b>Rabbi Eliezer ben Chisma says: [the laws of] Kinin (bird offerings):</b> The offering of doves by women who give birth.
+<b>and the beginnings of Niddah (menstruation):</b> They are three [anatomical] places - the 'house,' the 'attic' and the 'entrance hall'; and also the many sightings of blood that exist with menstruant bloods - <b>these are the body of the laws.</b> And it is like they said (Bava Metzia 84b), "They brought sixty sightings of blood in front of him, and he determined all of them to be pure (non-menstrual) blood."
+<b>Astronomical calculations and Gematria [numerical calculations]:</b> As they contain many calculations, and the wisdom of mathematics sharpens a man.
+<b>are the condiments to wisdom:</b>
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>Ben Zoma said, "Who is the wise one? He who learns from all men:</b> The sages of the nations of the world have said one who knows all of the wisdoms [yet] does not love wisdom is not a wise man but a fool. As he does not love knowledge, which is intelligence. However, one who loves and desires it - even though he does not know anything - behold, this one is called a wise man. In any event, he will reach true wisdom and find knowledge of God. And about this Ben Zoma said, "Who is the wise one? He who learns from all men" - as so much does he love wisdom that he asks [it] from every person. And even from the one who only knows (another) [one] thing does he learn; and then his path becomes successful and he will become enlightened. And because of this he is called a wise one,<b> as it says, "I have acquired understanding from all my teachers" (Psalms 119:99).</b> As so did David, peace be upon him, say - that he learned from every person; and he did not say, "This one is not as knowledgeable as I." Rather he learned from them all and became enlightened. There is a metaphor [relevant to this] about a man that lost a small vessel - would he not seek it from every man? 
+<b>Who is the mighty one? He who conquers his impulse:</b> Just as the power of the body is its virtue and its distinction, so too is the power of the soul is its virtue. And regarding the power of the body in man, it is also in animals - as they all have the power to lift weights and some more than others - [such that] Ben Zoma did not speak about it, as it is not called might. Rather [he spoke] about the might of the heart - which has two powers, to be mighty in war and that his heart never be afraid; and also the power to subdue the impulse. And this is dissimilar for man and beast, as animals do not have might of the heart. And about this, Ben Zoma said that the braver and stronger power of the heart is that which overcomes the impulse. As might in war is not such a great thing and 'like you, like them, in the description of men' - if they have power, this one also has strength, if 'they prepared their hands for battle, their fingers for war.' But to overcome the impulse - the enemy of a person in his face - and to destroy him, that is an elevated and strong might.
+<b>as it says, "slowness to anger is better than a mighty person and the ruler of his spirit than the conqueror of a city." (Proverbs 16:32):</b> Slowness to anger [describes] the one who holds his anger and his will is not to take revenge immediately, but to wait for the time and place of his vengeance. As the angry one that takes revenge immediately, confounds his actions and acts without intelligence. And about this, Shlomo, peace be upon him, stated, "slowness to anger is better than a mighty person." The one who holds his anger - even though he does not forgive during his anger - since he leaves the matter of revenge until later, [shows] more might of the heart than the mighty one in war; as also without intelligence can he be mighty in fighting. But "the ruler of his spirit" - which is more than one who is slow of anger, since he forgives during his anger, as he fears the word of God - is mightier "than the conqueror of a city." [This is] even though [the latter] has two things - might of the heart and wisdom, as it is stated (Proverbs 21:22), "A wise man climbed to a city of warriors, and brought down its mighty stronghold." As it is with might of the heart, wisdom and correct counsel that they conquer cities. And about this it is stated (II Kings 18:20), "counsel and might for war." And the ruler of his spirit is greater and more significant than all of this and he comes out overcoming his impulse from all bad things.
+<b>Who is the rich one? He who is happy with his lot:</b> [This is] the one who says, "I have enough with my lot: since I am able to support myself and my household and to engage in Torah [study], what is there [for] me with [any] other money - it is only for me to have what I need and to uphold the word of God." As one who is not happy with his lot and is not satisfied with what God, may He be blessed, gave him is a poor person; as it is explained in the verse (Proverbs 15:15), "All the days of a poor man are bad, but one with a good heart has a constant feast." He wanted to say [in this verse] that all the days of a 'poor man' that desires money are bad - 'a lover of money never has his fill of money': but all the days of the one with a good heart, who is happy with his lot, are good (as the one) [like] one who makes a constant feast. Hence it is an extremely good trait to be happy with his lot. And he is called rich, since God, may He be blessed, gave him with what to support himself and engage in Torah and in the commandments. As 'what is the advantage to man in all of his toil,' except to fulfill the Torah and the commandments. 
+<b>as it says, "When you eat [from] the work of your hands, you will be happy, and it will be well with you" (Psalms 128:2). "You will be happy" in this world, and "it will be well with you" in the world to come:</b> This verse is not a proof about the matter that one who is happy with his lot is called rich. Rather, [it shows] that a person is happy [also] with this good trait: when he does not desire to gather money and he hates gifts. [Instead,] he eats from the work of his hands and suffices with it, like the one who is happy with his lot - as his want is only to support himself. And Ben Zoma arranged these three traits like the order of Yirmiyahu the prophet, peace be upon him: wisdom, might and wealth, as it is stated (Jeremiah 9:22), "Let not the wise man glory in his wisdom; let not the mighty man glory in his might; let not the rich man glory in his wealth." He had wisdom precede might because it is a true virtue and it is in the intellect of the soul and sits in the body, not like might which is only in the body. Still, [might] is more elevated than wealth, since might is in his body - something that exists all the days that he is still alive - whereas wealth is outside of his body. And it is something transient, as he can make his wealth, and others take it [after only] half of his days. And even though the prophet stated that a man should not glory in these three traits, Ben Zoma made a distinction and said that there is a side of these traits that is without [physical] exertion and toil and that he can glory in: With wisdom, it is to be one learning (in every) [from every] man. As such, he will understand fear of God; and there is no exertion in it, as it is wisdom and not work. With might, it is to overcome his impulse and to forgive during his anger. In this too he can glory, since he is doing it from his fear [of God]. And this is what Shlomo, peace be upon him,  stated (Proverbs 19:11), "It is the intellect of a man that is slow to anger; it is his glory when he overlooks an offense." And since the desire of the one who is happy with his lot is only to learn and to keep the commandments, and when he has enough for his livelihood and support he is happy and recognizes that the rest is vanity, he is the 'rich' man who can glory in his wealth. As [in] all of these things, there is knowledge of the Creator, may He be blessed. [It is] as it is stated (Jeremiah 9:23), "But only in this should the one who glories glory, in his using his intellect and knowing Me; that I the Lord act with kindness, justice, and equity in the world; for in these I delight, declares the Lord." And Ben Zoma added a fourth trait and said: 
+<b>Who is honored? He who honors the created beings:</b> One who honors his fellow, honors himself - not his fellow. [As] what benefit is there to a man if they [give] him honor? If he is honored, the honor that they gave to him does not add to his status and his honor. And if he is lowly, for [others] to honor him will not make him honored again. And all honor for the lowly is a loss for those that honor him, as his status is not increased. [It is] like Shlomo, peace be upon him, stated (Proverbs 26:8), "Like binding a stone in a sling, so is paying honor to a fool." As one who binds a stone in a sling is doing nonsense; and there is no honor given to the rock - as it was not elevated by this. And so [too] is it nonsense to give honor to a fool. It comes out that you will say that [with] all the honor that a person does to the created beings, he is honoring himself. [This is] because he causes them perforce to honor him and [it will be considered] a debt, which is true honor. And about this is it said, "Who is honored? He who honors the created beings." 
+<b>as it says, "For those who honor Me, I will honor; and those who despise Me will be held in little esteem" (I Samuel 2:30):</b> And the proof of this verse is from an a fortiori argument (<i>kal vechomer</i>): If [with] the Holy One, blessed be He, that all of His creatures were only created for His glory, as it is stated (Isaiah 43:7), "that I have created for My honor" - and it would not be justified to owe them good for this, since they were not created for anything else and this is their work, and they have no right to do anything else - nonetheless, it stated, "For those who honor Me, I will honor"; all the more so and all the more so [with regard] to his fellows who a person is not (concerned) [obligated] to honor, [that] if he honors him, he will honor him [back], and raise him on his palms. And also with this trait there is no toil, and it is fitting and accepted.
+
+Mishnah 2
+
+<b>Ben Azai says: Run to do an easy commandment:</b> They already said a reason for this thing - "for you do not know the reward given [for the fulfillment] of [the respective] commandments" (Avot 2:1). And now Ben Azai added another reason and said, <b>Run to do an easy commandment and flee from sin; since a commandment leads to another commandment</b> - as this is a natural propensity. As when a man does a small commandment once, he draws closer to God and accustoms his spirit to His service and it becomes easier in his eyes to do another commandment that [requires] the same effort as the first one or a little more; as he is already accustomed to the performance of a commandment. And when he does a second (for a third) [and a third] - even if it is much more effort than the first ones - he will do it quickly, since the habit already steers him greatly. [This occurs] until it steers him very much and he will completely do all of the commandments.
+<b>and a sin leads to another sin:</b> This too is natural. Since he has done one sin and distanced himself from the service of God, may He be blessed, when another sin comes to his hand - even if the impulse does not have a desire for it like for the first - he will do it; as his spirit is accessible to his impulse and it pushes upon it. And even if his desire is not great in the matter, he will do all of the sins; as his nature is used to 'doing every abomination towards God that He hates.'
+<b>since the reward for a commandment is another commandment:</b> This is a reason other than nature. And so he wants to say that the Holy One, blessed be He, did not give good or evil into the hand of a person; rather only choice, as it is stated (Deuteronomy 30:19), "and you shall choose life." And since he has chosen a path, if he is going in the good, God is with him. And [so] if he does one commandment, it helps him to do another commandment - as on his own, he doesn't even have the ability to do good. And about this it says, "since the reward for a commandment is another commandment, and the reward for a sin is another sin." And not, God forbid, that this is his reward. As if so, what reward does he [actually] have? And the thing is not like this, as his reward exists for the world to come. But rather he wants to say that the fruit of [doing] a commandment is [doing another] commandment; and he eats its fruits in this world, which is that it helps him to do other commandments. And it comes out that the principle expands and it exists in the world to come. And this is what is stated (Isaiah 3:10), "Hail the just man, for he is good; they shall eat the fruit of their works." 
+<b>and the reward for a sin is another sin:</b> And if he chose death and evil and did a sin, the Holy One, blessed be He, distances Himself from him and leaves him and gives him over to his evil nature. And this is the fruit that comes out of the sin - that he is left to do another [sin], and he does not have the ability to veer from this path; as a man's path is not his own once he has already chosen his path. And this is what is stated (Isaiah 3:11), "Woe to the evil wicked man; as his hands have dealt, so shall it be done to him." And about this the rabbis, may their memory be blessed, said (Yoma 38b), "One who comes to purify himself is helped; one who comes to defile himself is given openings." [That] is to say that if he comes to defile himself, he is not helped; but has many openings in which to enter and do evil - as he is left to do what is good in his [own] eyes. And about this the sages, may their memory be blessed, gave a parable (Yoma 38b): To what is this similar? To a man buying petroleum (naphtha). When he comes, [the seller] says to him, "Measure for yourself" - as if he did not buy it with his money, he would not have permission to [touch] it. But after they sold it, he says to him, "Measure for yourself" - because its smell is bad. So is it with the evildoers; after they have chosen the path of evil, they are left to their desire and their will. As, God forbid [that it be otherwise] - no man is assisted from the Heavens for a bad thing. But the righteous who choose the good path are assisted [for the good]. There is a parable [relevant to this] of a man who bought fragrant oil (afarsimon). [When] he went to measure it for himself, they said to him, "Wait until we measure it with you, and we will all be perfumed [from it].
+
+Mishnah 3
+
+<b>He would say: Do not disparage anyone, and do not shun any thing:</b> That you should not disparage any person, and even a lowly one. And do not exaggerate your words, to say that it is far [removed] that damage will come to me from this talk.
+<b>For you have no man who does not have his hour:</b> Who is [then] able to damage or benefit - if little, if much.
+<b>and you have no thing that does not have its place:</b> And [so] you have to be careful about it.
+
+Mishnah 4
+
+<b>Rabbi Levitas, a man of Yavneh, says: Be very, very humble in spirit, for the hope of man is worms:</b> How can a man be proud at all - as in the end, the worms will be better than he? And about this he said, "Be very, very humble in spirit" - to emphasize the thing and say how great the punishment is for haughtiness and that is the proud one. And Rambam, may his memory be blessed, explained that he came to inform us that even though the middle point in all of the traits is the praiseworthy - like the trait of generosity, since both the spendthrift and the miser are bad and the middle is the [right] choice; and so with the trait of cruelty, that a person should not be cruel and [also] not completely merciful, as he should not have mercy on the wicked, and not be cruel to other people, rather the middle is the good path, to be merciful but to be cruel when needed; and so [too] totally with all (the intellect) [the traits], a man should grab the middle path and the moderate trait - yet this trait of haughtiness must be removed from oneself to the far extreme. As there is no trait more problematic than it; and most of the sins of the Torah depend upon it. And moreover, it causes forgetfulness of the Creator, may He be blessed, from the heart of a man - as it is stated (Deuteronomy 8:14), "And your heart grow haughty and you forget the Lord, your God."  And this is what we learned [here], "Be very, very humble in spirit." And the sages of the Talmud have already argued about this thing in Tractate Sotah 5a - "One said, 'In excommunication is the one that has it and in excommunication is the one that does not have it at all.'" [This] is to say that a person should not be humble in spirit to the final extreme and not to be so lowly that people disparage him. Rather, he should be moderate in taking haughtiness - not to (beautify himself) [make himself proud], but not to lower his spirit to the utmost lowliness, that he not come to disgrace. And about this they said, "In excommunication is the one that has" much haughtiness "and in excommunication is the one that does not have it at all" - as he is not a person, but 'he is similar to the beasts.' "And the other one said, 'In excommunication is the one that has it at all'" - as it is so bad a trait that he must distance himself from it completely. And there should not be in him from it at all, like the opinion of Rabbi Levitas, and for the reason that we have written. And so is the law.
+<b>Rabbi Yochanan ben Beroka says: Anyone who desecrates the Name of Heaven secretly, they punish him publicly:</b> [Of course,] the desecration of the Name that is mentioned in the Talmud is public (by definition). And according to the importance of a man can there be a desecration for a small thing, as was said (by Rav Nachman in Tractate Chullin) (Yoma 86a), "How is desecration of the Name? (Rav said,) 'For example, [if] I took meat from the butcher and did not give him money immediately.'" Hence the sages and men of repute (need) to watch their deeds more than other people. And every man is according to his standing. 'And anyone who wants to take the name (and consider himself important in this regard), let him come and take [it].' And they said in Tractate Sanhedrin 74a that even for tying a shoelace (in the way of the gentiles), he should let himself be killed and not transgress. This is not by way of obligation, yet one should let himself be killed for this - as he is doing a commandment that sanctifies God, may He be blessed, and [so] 'he acquires his [share in the] world [to come] in an instant. But in three things everyone is obligated to let himself be killed for them; and if he transgresses and does not allow himself to be killed, it is a major sin [in itself] like idolatry, murder and sexual immorality. And the punishment for public desecration of the Name is greater than those three, as it is stated (Ezekiel 20:39), "As for you, House of Israel, thus said the Lord God, 'Go, every one of you, and worship his idols and continue, if you will not obey Me; but do not desecrate My holy name any more with your idols and your gifts.'" Behold, it is elucidated for you that He was more (in remembrance of) [exacting about] that which they were worshiping idols because they were desecrating His holy Name publicly than [because] of the idolatry itself. And [hence] that which we learned, "Anyone who desecrates the Name of Heaven secretly," is speaking about things that are a desecration of the Name in of themselves, like idolatry - as he is affirming [the idol's] divinity. And so too, the one who swears falsely with the Name of the Holy One, blessed be He - which is deceiving the minds of the creatures - is a desecration - as it is stated (Leviticus 19:12), "You shall not swear falsely by My Name, desecrating the Name of your God; I am the Lord."
+<b>There is no differentiation between unintentional and intentional when it comes to desecration of the Name:</b> Not that he is punished for the unintentional like the intentional; but rather that also for the unintentional is he punished publicly, and each one 'will carry [the punishment] according to his transgression.' [This is] because the unintentional is considered a transgression [in such a case] when it is not beyond his control, since he should have been careful that it not come to him - and he was not careful. Therefore the verse obligates him in a sacrifice in order to atone for him.
+
+Mishnah 5
+
+<b>Rabbi (Shimon, his son,) [the editor said that the text in front of us is Yishmael] says: One who studies Torah in order to teach:</b> The explanation is not, God forbid, that this is speaking about studying in order to teach and not to do - since such a one is given into his hand neither to learn nor to teach.  Rather it is in order to do [according to] that which is forbidden and that which is permissible, and not to toil and look into it much; (rather) [as maybe] he will find something forbidden in the permissible things. Instead, he takes things according to their simple meaning. Because of that, he will only "be given the opportunity" according to his thought, [which is] to study and to teach.
+<b>One who studies in order to practice will be given the opportunity to study, to teach and to practice:</b> He wants to say that his intention is to analyze his learning so as to know the truth of the matters and his will is to toil several days and [even] years to fathom a small thing and to conduct himself according to the truth; behold, this is one who studied in order to practice - as the whole thrust of his intent is only that his action be truthful. Therefore, he "will be given the opportunity to study, to teach and to practice" - as it is all included in action.
+<b>Rabbi Tzadok says: Do not make it [the Torah] into a crown with which to aggrandize yourself, and not into a spade:</b> That he not make his words of Torah like a spade to aggrandize himself and be honored on their account in this world, as that is benefit from honor. The exception is if he has the intention that if be for the Torah's honor. (Like they show) [As when they show] him honor, the Torah is honored by it. And if the whole-hearted intention of the sage is for the honor of the Torah - and not for his honor - it is permitted.
+<b>and not into a spade with which to dig into them:</b> That he not have benefit of money, as one should not benefit from them at all.
+<b>And thus Hillel used to say: And one who makes use of the crown (<i>taga</i>) [of learning] passes away:</b> <i>Taga</i> is an expression that means crown, as [crown is rendered] in its [classical Aramaic] translation.
+<b>From here you learn that any one who benefits from the words of the Torah:</b> One who benefits from words of Torah in this world, behold he <b>removes his life from the world</b> to come. And it is not only benefit from honor and benefit of money that they spoke about, but it is forbidden even to save oneself [with Torah]. As behold, they tied up Rabbi Tarfon to throw him into the river, as they thought that he was a thief. And he (only) said, "Woe to Tarfon, as this one is killing him." And since they [then] recognized that he was Rabbi Tarfon, they let him go and he ran away. All of the days of that righteous one, he was anguished about this thing and said, "Woe is to [me] that I have made use of the crown of Torah" - since anyone who makes use of the crown of Torah does not have a portion in the world to come. And we say the reason is because Rabbi Tarfon was very rich and he could have appeased him with money (Nedarim 62a). And we also say in Bava Batra in the first chapter (Bava Batra 8a) [that] Rabbi (Rabbi Yehuda Hanassi) opened his storehouses in a year of drought. He said, "Let the masters of scripture, the masters of Mishnah and the masters of Talmud enter! Let the ignoramuses not enter!" Rabbi Yochanan ben Amram pushed and entered; he said, "Rabbi, sustain me." He said [back] to him, "Have you  read [scripture]?" "No." "Have you studied mishnah?" "No." "And if so, with (in the merit of) what should I sustain you?" He said, "Sustain me like a dog or a raven." He got up and sustained him. But after he left, he said, "Woe to me, since I gave from my money to an ignoramus." Rabbi Shimon beRabbi said to him, "Maybe that was Yonatan ben Amram, your student, who does not want to benefit (with the honor) [from the honor] of Torah." They  checked and found that it was like his words. [Hence], Rabbi said, "Let all enter!" But [didn't] Rabbi also say [he wanted] to sustain [based] on the honor of Torah? Rather it was a year of drought, when it is a commandment to sustain whoever is lacking his needs; and the one who needs may take. However Rabbi did not want to give benefit from his money to ignoramuses. And Rabbi followed his reasoning, as Rabbi said, "Punishment only comes to the world because of ignoramuses." And nonetheless Yonatan ben Amram [went] beyond the letter of the law. As since he saw that they were only sustaining Torah masters, he said, "If so, they are sustaining based on the honor of Torah" - and he did not want to benefit from the honor of Torah. And it appears that maybe if they had not been willing to sustain him on the condition that he was an ignoramus, he would have sustained himself through the honor of Torah - as this transgression is no greater than all of the commandments in the Torah, about which it is stated (Leviticus 18:5), "and live by them" and not that he die by them, except for the three known ones (Yoma 85b). And that which they said (Ketuvot 105b), "From here, [we see] that the verse counts one who brings a gift to Torah scholars as if he brings up the first fruits" - they only said it about something to which commoners are [also] accustomed, as it is the way of people to bring a gift to an important person even if he is an ignoramus. And that which the sages said (Berakhot 10b), "[A scholar] who wants to benefit, he may benefit  like Elisha" - this is [referring to] one who puts his merchandise into the 'pocket' of Torah scholars (for them to resell for a profit), their reward for which is great and it is permissible. And the verse also exempts them from types of taxes and fees and even from money for the poll tax, and other [benefits] that are known from tradition that the Holy One, blessed be He, allowed Torah scholars. And so did Rabbi Meir (Halevi), may his memory be blessed, arrange the matter.
+
+Mishnah 6
+
+<b>Rabbi Yosi says: Anyone who honors the Torah, etc.:</b> And what is the honor of Torah? That he not place [holy] books on the floor and that he not sit on a chair or bench together with them on the same level; and that he honors it and its learners. As it is a known thing by force of the verses - and logic attest to it - that we can assume that someone who speaks well about the good and about the sages is righteous. And [regarding] any one who judges them unfavorably, takes [up] their actions to say that they are not thought out and does not see them to be a merit for them; and when evildoers are spoken about, he justifies their deeds - it is known that he has a trace of evil. And do not have a doubt that you can discern the hearts of men by this. And there is a whole verse about this that Shlomo, peace be upon him, stated (Proverbs 27:21), "For silver, the crucible; for gold, the furnace; and a man, according to his praising" - meaning to say, according to what he praises. And even though it is written (I Samuel 16:7), "but the Lord sees to the heart," that is speaking concerning heresy. As a man does not have the ability to discern if his fellow is a heretic, since these are matters hidden in the hearts of the heretics. But the speech of the believers (the editor said, according to the [context], some words are missing here, and there are those that have the textual variant, "but they are like believers in their speech.")  
+<b>his body will be honored by the created beings:</b> He is helped from the Heavens that the created beings will honor him, since he honors the Torah and does the things that we mentioned. And about their opposites, they said:
+<b>Anyone who desecrates the Torah - his body will be desecrated by the created beings:</b> About these they said, one who reveals [improper] faces of the Torah and says, "Why was it necessary to write, 'And Timna was a concubine'?" (Genesis 36:12), and similar to it - behold this is one who desecrates the Torah.
+
+Mishnah 7
+
+<b>Rabbi Yishmael, his son, says: One who withholds himself from judging:</b> Even though it is written (Deuteronomy 16:18), "You shall appoint magistrates and officials in all of your gates," and (Deuteronomy 16:20) "Justice, justice shall you pursue," as it is a commandment to judge [legal cases] - that is in a place where there are no other judges. But any time he can withhold himself, it is good for him to send its yoke onto others, since [that way] he will prevent himself from several problems.
+<b>removes from himself enmity:</b> As one who leaves the court guilty will hate the judges.
+<b>theft:</b> Lest he obligate one who is not guilty to pay; and the matter is considered for him as if he had stolen from him.
+<b>and the false oath:</b> Lest they obligate one an oath that is not according to the law; and it comes out that he makes him stumble in a vain oath.
+<b>One who is nonchalant about giving legal decisions:</b> He put this thing adjacent to the one who withholds himself from judging because [the latter] needs to decide upon it with deliberation and much analysis and [so] the matter is a burden to him; but [in contrast] the one who is nonchalant about giving legal decisions that thinks about himself that he knows to give the correct legal decisions and he will not err:
+<b>is an imbecile:</b> He is called an imbecile because he is wise in his [own] eyes, and there is no greater imbecility than this - as 'there is more hope for a fool than for him.' Since when the fool does sins, he himself knows and recognizes that he is not walking on the good path, and he does not think that he is not erring. And [so] there is hope for his betterment, as maybe he will repent to God. But with the wise one in his [own] eyes who is nonchalant about giving legal decisions, what hope is there? Since he thinks that he is wise, how will he [change] - as it would appear to him like leaving wisdom and intelligence.
+<b>wicked:</b> Even though he [already] said that he is an imbecile, that expression does not include his not being a fearer of sin. Because of this, he needed to say that he is [also] wicked. As if he had fear of Heaven, he would not have been so quick with his words - since he knows (that comprehension) [that error] is found among people and it is easy for any person to sin - and even for the greatest and most analytical sage. 
+<b>and arrogant in spirit:</b> Even though he [already] said that he is imbecile and does not fear sin, now he adds and says that it is from haughtiness and arrogance of spirit and from wanting to lord [it over others] that he is nonchalant about giving legal decisions - [it is] in order that the world see that he decides legal cases quickly and to show them that he is wise, so they will appoint him to be a judge and master over them. And that is his evil thought. Behold, these three traits are in the one who is nonchalant about giving legal decisions and who renders [these] decisions without trepidation and fear - may the Omnipresent, in His mercy, save us from them.
+
+Mishnah 8
+
+<b>He would say: Do not judge alone:</b> This is also from the matter of withholding oneself from judging. As even though an expert (judges) even alone, it is [of] the trait of piety that he not do so but [wait] until he takes colleagues that judge with him and they will help him. And it comes out a little that he withholds himself from judging, as not all [of the judging] is placed upon him.
+<b>for there is no lone judge aside from One [God]:</b> He wants to say that there is no lone judge except for the Holy One, blessed be He. And there is [someone] who explains, "for there is no lone judge aside from one" [that] this is the expert, but not other people who are not experts. And therefore a person should not consider himself an expert and he should think that he needs a group.
+<b>And do not say, "Accept my opinion":</b> Also when you take a group to judge the legal case and they disagree with you, do not say, "I am the expert and they are not experts. [Hence] they should accept my opinion and nullify their opinions in my [favor]. As if it were not for my humility, I would have judged the case alone; [so] now too, [decide according to] my argument." As you should not think this. 
+<b>for they are permitted and not you:</b> If your colleagues (rise early) [agree] with your opinion, it is upon them to accept your words. But, if not, you are not permitted to force them about this.
+
+Mishnah 9
+
+<b>Rabbi Yonatan says: Anyone who implements the Torah in poverty:</b> Since he compresses his hours and neglects his work needed for his livelihood in order to implement the Torah and the commandment, and [so] he studies and does the commandments in difficulty: 
+<b>his end will be to implement it in wealth:</b> As he will become wealthy. And in addition, he will also have broad hours to be occupied with Torah [study] and to implement the commandments, since his income will be great. And he will not require the toil of his hands, but rather he will eat and study 'in joy and with a good heart.' As through wisdom, he will have all the good. [It is] as we found with King Shlomo, peace be upon him, who asked for wisdom and did not ask for silver and gold, as it is stated (Proverbs 30:8), "Keep lies and false words far from me; give me neither poverty nor riches, [but] provide me with my daily bread." There is a parable [relevant to this] about a king that said to his servant, "Ask [for] what I should give you." [The servant] said, "If I ask for silver and gold, he will give [it] to me; for properties and lands, he will give [it] to me. I will ask for the king's daughter for my wife, and everything [else] will be included." So did Shlomo, peace be upon him, say, "I will ask for wisdom and everything [else] is included, 'For to be in the shelter of wisdom is to be in the shelter of money'" (Ecclesiastes 7:12).
+<b>And anyone that disregards the Torah in wealth:</b> Since many times and many hours, he had the free time to study and did not do [it, he]:
+<b>will in the end disregard it in poverty:</b> As he will need to exert himself for his livelihood and he will not find it; to the point that, as poetic justice, he will not find free time to be occupied with Torah, even if he wanted. And it comes out that he will leave the world without Torah.
+
+Mishnah 10
+
+<b>Rabbi Meir says: Minimize business and engage in Torah:</b> That you make your work flexible and your Torah fixed. 
+<b>Be humble of spirit before everyone:</b> This thing is also from the topic of Torah, and so it was said in the midst of his words that were words [about] Torah - and he did not [put] it earlier nor later. And he wanted to say [that] even if you are successful in Torah [study] - which is the true advantage - do not become haughty; and it is not necessary to say that it is not fit to become haughty for all of the other foreign, physical advantages.
+<b>Be humble of spirit before everyone:</b> And even before the lowly and the degraded and the inferior - so as to distance oneself from the trait of haughtiness - and it is not necessary to say, before one that is your equal.
+<b>If you neglect the Torah, many reasons for neglecting it will be presented to you:</b> These are the evildoers, the bears and the lions, that bring neglect from work - as they are the disciplining staff. And through them the Holy One, blessed be He, punishes those neglectful of Torah study. As He does not want to pay back with His [own] hand, but rather through others - with the trait of punishment. 
+<b>And if you labor in Torah, [He (God)] has abundant reward to grant you:</b> The Holy One, blessed be He, Himself in the His [full] glory gives the reward for those that are occupied with His Torah - 'not through an angel and not through a messenger.' And with this He is assuring all of those that come to the world that He sends the punishments through His messengers to lighten the matter, 'as not like our Rock is their rock.' But 'great peace is there to those who love His Torah,' and 'goodly reward to those that fear Him' - He pays them by His hand and not through others, in order to increase their reward. There is a parable [relevant to this] about a king for whom a craftsman made a fine vessel. The king commanded and said to his servants that they should take money from his treasury and pay him nicely. And will they not give him less than if the king himself would pay him? As their hearts are not broad like the heart of the king, due to his great wealth and honor; and their nature towards generosity is not like his nature. Even if they give the king's money, their present will be smaller than the king's present. So [too] is, the blessed Holy One, blessed be He, in the trait of goodness - He wants to give with His hand 'to enlarge the reward and elevate it.' 
+
+Mishnah 11
+
+<b>Rabbi Eliezer ben Yaakov says: One who does a single commandment acquires a single defender:</b> That is one that advises good for a person in front of the king.
+<b>One who does a single sin acquires a single prosecutor:</b> That is one that advises bad for a person in front of the king.
+<b>Repentance and good deeds are like a shield against punishment:</b> As the repentance that a person does for his bad deeds and the good deeds that he did from the beginning - behold, they protect him like a shield against punishment.
+<b>Rabbi Yochanan the shoemaker says: Every gathering that is for the sake of Heaven, its end is to endure:</b> [If it is] for Torah or good deeds, it is called a gathering that is for the sake of Heaven.
+<b>And every gathering that is not for the sake of Heaven, its end is not to endure:</b> [This is] when they gather, one to lord over the other, and each one seeks honor over his fellow. 
+
+Mishnah 12
+
+<b>Rabbi Elazar ben Shamua says: Let the honor of your student be dear to you as your own, like the honor of your fellow:</b> He wants to say each one according to his honor - that is known to be fitting for his fellow and for a student [respectively]. But he is not saying that he honor his student like his fellow, as this is not correct. But rather just like you are not allowed to subtract from the honor of your fellow that is fitting [for him], so [too] do you not have the right to lessen from the honor that is fit for your student.
+<b>and the honor of your fellow like the reverence of your teacher, and the reverence of your teacher like the reverence of Heaven:</b> Honor is included in reverence, but reverence is not included in honor, as Malakhi stated (Malachi 1:6), "A son should honor his father, and a slave his master; and if I am a father, where is My honor, yet if I am a master, where is My reverence, etc.?" - he said "fear" with a slave and "honor" with a son, as the matter is like this. And here, it mentioned fear for the teacher and for Heaven - as one needs to fear [teachers], because fear of the teacher is the foundation of fear of Heaven. [This is] since he teaches him Torah and 'to fear the Lord, his God.' And one who loves the Torah, loves the sages and will fear the word of God. And to the one who teaches him, there is within him the fear of Heaven and walking in the good path - that is why it says, "the reverence of your teacher." But with the student and the fellow it [only] mentioned honor, as one is not obligated in their reverence. It comes out that you have learned that the honor of your student needs to be as dear in your eyes as the reverence of Heaven, that is incumbent upon you. And you may not negate the one, [just] like the other - as they are all dependent, one upon the other. And, if so, the four of them are all of one level - the honor, according to the honor [of each]; and the reverence, according to the reverence [of each].
+
+Mishnah 13
+
+<b>Rabbi Yehuda says: Be careful in study, for an error in study is considered an intentional transgression:</b> As he should review the things until he can not forget anything, [and ] to the point that he reaches the depths of the matters - since the nature of a man is short in understanding wisdom and [since] forgetfulness is common among people. He should also not rely upon his first reasoning, as we wrote at the beginning of the book. As with all this he is committing an intentional transgression - since in anything that is a matter of the Torah and of the commandment wherein error is common and he [still] does not pay attention [to it] and errs, he is not accidental, but rather he is called a transgressor (<i>poshea</i>). As he should have thought that every man errs and have been careful not to sin, but he was not careful. And [there] are four [relevant categories]: the transgressor, the one close to [being] an intentional transgressor, the accidental sinner and the one close to [being] under duress (out of his control).   
+<b>Rabbi Shimon says: There are three crowns: the crown of Torah, the crown of priesthood and the crown of monarchy:</b> The crown of priesthood was given to the House of Aharon, as it is stated (Numbers 25:13), "It shall be for him and his descendants after him a pact of priesthood for all time." And the crown of monarchy was given to the House of David, as it is stated (Psalms 89:37), "His seed shall be forever; his throne, as the sun before Me." But the crown of Torah rests [available] for all those that come to the world - one who wants to merit it, let him come and merit. And this crown is greater than the [other] two crowns, as the rabbis, may their memory be blessed, said (Yalkut Shimoni on Torah 368), "There are three [decorative] rims: the rim of the table, the rim of the inner altar and the rim of the cover on top of the ark in which rests the Torah, engraved upon the tablets. And the cover and its rim rests inside the dividing curtain, [whereas] the other two rest outside the dividing curtain. Behold for you that the Torah is more glorious than the table that corresponds to the table of the kings; and likewise [than] the altar that is the crown of priesthood, since they burn incense upon it every day." And there is another proof. That is that there are houses for monarchy and priesthood: a house for monarchy, as it is stated (Jeremiah 21:12), "House of David, thus said the Lord, 'Decide justice in the morning'";  a house for priesthood, as it is stated (Psalms 135:19-20), "House of Aharon... House of Levi." But for fear of God, which is the crown of Torah, there is no special house, as it is stated (Psalms 135:20), "those who fear the Lord, bless the Lord" - "in every place where I cause My name to be mentioned I will come to you and bless you" (Exodus 20:21).   
+<b>but the crown of a good name outweighs (rises above) them all:</b> He wants to say that for all of the crowns, they need the crown of a good name. And behold, that is dependent upon the crown of Torah. For with what is there a good name to a man if not because he is occupied in Torah [study] and fulfills the commandments? And about this is it stated (Ecclesiastes 7:1), "A good name is better than good oil." He meant to say [here] that if he puts down afarsimon oil in his house, it has a good smell (for him) and for the people of his house and for his close neighbors. But if they distance themselves from it a little, they do not smell it. But [with] one who is crowned by a good name - even if he stands in this corner, his reputation goes from one end of the world to the other. "And the day of death than the day of his birth." [Here] he wanted to say (as from) [as] the good name has more significance than the good oil, so [too] is the day of death more significant than the day of his birth for someone who departs with a good name. And if people are happy about the birth and sad on the day of death, it is because they do not have understanding. There is a parable [relevant to this] about a city with a ship leaving the sea for dry land and a ship entering the sea from dry land: For the one entering [the sea] they make music and parties, but for the one leaving [it], they don't do anything at all. And are the people of this city not fools? As at the time that it is entering the danger of the sea, they should have been afraid for it and not rejoice; and when it left and was saved from the great danger, it would have been fitting to make music and to rejoice. So [too] when a person is born is it fitting to be afraid for him, [as to] whether he will go on the good path or whether he will not. But when he leaves with a good name from the world, [it is fitting that] his 'neighbors and friends will rejoice' for him. But they do the opposite.
+<b>Rabbi Meir said: Make His will like your will, etc.:</b> We have [already] explained it in the second chapter, with the help of Heaven.
+
+Mishnah 14
+
+<b>Rabbi Nehorai says: Exile yourself to a place of Torah:</b> That you should live in a place that has much Torah and many sages in it.
+<b>and do not say that it will follow after you, that your colleagues will make it yours:</b> Do not rely upon your colleagues that went to study, that they will come and teach you. As you, yourself, need to exile yourself with them and to pursue the Torah if you want to know it.
+<b>Do not rely on your understanding:</b> Even when you do study and exile yourself to a place of Torah and become wise, "do not rely on your understanding" - that you not depend upon your rationale; but rather you should do all of the deed according to the counsel of the sages.
+
+Mishnah 15
+
+<b>Rabbi Yanai says: We do not have the tranquility of the wicked:</b> As the righteous do not have the quiet and security and wealth and all the needs of the world like the wicked.
+<b>or even the suffering of the righteous:</b> The afflictions of love of the righteous, in such a way that they will not be prevented from Torah study. And there are some that explain, "We do not have the tranquility of the wicked," that even though it is just that the wicked has it good and the righteous [suffers] - nonetheless we do not grasp the reason of the thing. And it is from the truths the argument for which our knowledge does not grasp. And this is what Yirmiyah, peace be upon him, said (Jeremiah 12:10), "You are correct, Lord, if I argue upon You; yet I shall present cases with You: Why does the way of the wicked prosper; are the workers of treachery at ease?" And about this is it said, "We do not (have) the tranquility of the wicked" - since we know that there is truthfully an argument for the matter, but we do not grasp to know it.
+<b>Rabbi Mattia ben Charash says: Be the first to greet every person:</b> And this is from the ethical path.
+<b>and be a tail to lions:</b> He wants to say that one should service Torah scholars and cling to their company.
+<b>and do not be a head to foxes:</b> [This is] saying to you that it is better for a man to be a student to someone greater than him in wisdom, since it will come out that he will be adding to his wisdom every day; than to be the master of someone lesser than he in wisdom, as it will come out that the will continually lessen in his wisdom. [It is] as they said, "One who was the head of a lower court is made secondary to the high court." Another explanation: "and do not be a head to foxes" - that he should not be a head and a minister and an officer to the wicked. And this is what Shlomo, peace be upon him, stated (Proverbs 13:20), "He who walks with the wise becomes wise; he who consorts (<i>roeh</i>) with dullards will be broken." He wanted to say that the one who walks with the wise - to be lowly [towards them] - becomes wise; as he makes himself "a tail to lions." But one who consorts with dullards - that he becomes a lord over them, since a <i>roeh</i> (which also means shepherd) is a head - will be broken.
+
+Mishnah 16
+
+<b>Rabbi Yaakov says: This world is like a hallway before the world to come. Fix yourself in the hallway so you may enter the (beautiful) <i>traklin</i>:</b> A <i>traklin</i> is a palace. And he wants to say that this world is only in order that one should merit the world to come.
+
+Mishnah 17
+
+<b>He would say: One hour of repentance and good deeds in this world is better than all the time in the world to come:</b> As in a short time in this world, a person can earn the world to come - as we find (in the Order of Kedoshim) [The editor said, I have not found it in the Order of Kedoshim, but this story does appear in Midrash Bereishit Rabbah 65:22] that story about Yosi ben Yoezer who was going out to be killed and he was met by the wicked Yokim, the man of Tsrorot, riding on a horse: [The latter] said to [the former], "Look at the horse that your Master made you ride and look at the horse that our master made us ride." He said [back] to him, "If it is thus for those that transgress His will, is it not all the more so for those that do His will?" And he [responded in turn], "Is there any one that is more of one who does His will than you?" He said [back], "If it is like this for those who do His will, even more so will it be for those who transgress His will." [This] went into his heart like fire into chaff - the explanation is that he understood from his words when he said, "If [things are] so good for the wicked who transgress His will in the this world, all the more so will it be so for the righteous in the world to come," that it will be doubly and exponentially better than the good of the wicked in this world. And [that] there, there is no peace for the wicked, as it will be twice as bad for them than for the righteous in this world. And when he heard this, he went and accepted upon himself the four death penalties of the court, etc., as it is found over there. Rabbi Yosi ben Yoezer said, "In a short time, he preceded me (passed me by) to the Garden of Eden." And about this, it is said, "Better is one hour, etc." And only about this did he praise this world. Also King Shlomo who scared [who considered vain] the world in his book Kohelet, yet in a few places he praises the living over the dead - also that praise is only about repentance and good deeds. As they raise a person up in this world, but not in the world to come - since a person is only (finally) judged at the time of his death.
+<b>And one hour of pleasure in the world to come is better than all the time in this world:</b> As the rabbis, may their memory be blessed, said (Shabbat 63a), "All of the prophets only prophesied with regard to the messianic era; however, with regard to the world to come it was stated. 'No eye sees, God, except You, that which He will do for he that waits for Him' (Isaiah 64:3)" - as the good of the world to come has neither measure not comparison. And this is what David, peace be upon him, said (Psalms 31:20), "How abundant is the good that You have in store for those who fear You, that You do in front of men for those who take refuge in You." May the Omnipresent let us merit it.
+
+Mishnah 18
+
+<b>Rabbi Shimon ben Elazar says: Do not assuage the anger of your friend at the time of his anger:</b> As through this, he will come to say inappropriate things about him, as he will add anger to his anger.
+<b>do not console him at the time when his deceased lies before him:</b> As at the time of sadness, consolation [brings] anger to him, and he will come to say things that are not good.
+<b>do not question him at the time of his vow:</b> That he should not ask him about all the openings of permission (that can be used later to annul the vow) to say, "Did you vow with this intention?" As when he is still angry and making the vow, he will come to express all of the questions that they ask him and place them into [the wording] of the vow in [such] a way that no opening will be able to be found for him. And it comes out that he causes him bad.
+<b>and do not seek to see him</b> and to embarrass him also now <b>at the time of his humiliation</b> - at the time of the damage or if he did a sin and he is embarrassed about himself, you should not see him and embarrass him [more].
+
+Mishnah 19
+
+The text in the books:
+<b>Shmuel the Younger says: "When your enemy falls, do not be happy, and when he stumbles, let your heart not rejoice" (Proverbs 24:17):</b> And what does Shmuel come to let us hear with this - is it not a full verse that Shlomo stated? Rather, it wants to say that Shmuel was accustomed to saying this verse since it is something needed and people stumble in it. Since even when the enemy is wicked, one should not be happy in the bad [that happens to] him, except only for the sake of God. We want to say that this righteous one should not be happy in the fall of the wicked unless the intention of his joy is because his fall is [a manifestation] of God's glory, and not because of his hating him. And all the more so, one whose actions are corrupted like him - if the heart of [such a one] would rejoice in his stumbling, his evil is great. And why is he happy - behold, he is [just] like him! And about all this is it stated, "When your enemy falls, do not be happy, and when he stumbles, let your heart not rejoice." And Shmuel's intention in constantly saying it was about this. And there are those that follow the textual variant, <b>"Lest God see and it be bad in His eyes and He turn from him [the enemy] His anger" (Proverbs 24:18) - "burning anger" is not stated [which is only the heat of anger], but rather "anger from upon him"; [this] teaches that he is forgiven for all of his sins:</b> And now Shmuel is coming to let us hear a great novelty, as he wants to say that when God sees that this one is happy about the fall of his enemy, He forgives the enemy and rehabilitates him, and He punishes the one who is happy.
+
+Mishnah 20
+
+<b>Elisha ben Abuya says: One who teaches to a child is compared to what? To ink written on new parchment:</b> As writing on new parchment cannot be erased, so [too] the Torah of his youth will not be forgotten from his heart.
+<b>And one who teaches to an elder is compared to what? To ink written on scraped parchment:</b> As that writing will quickly be lost. So too is the Torah of his old age quickly forgotten. And there is a metaphor about this said in <i>Choice Pearls</i>: "One who teaches to a child is compared to what?" To one who engraves on a stone. "And one who teaches to an elder is compared" to one who engraves on the sand. But the elder should not say, "Behold I am a dry tree" - that since the Torah does not stay preserved in his hand, why should he read, and he would toil in vain - since nonetheless, his reward is with him for having learned and exerting himself and doing a commandment. And what difference is it to him if he does not remember it - whether it is this way or that way, he is given the reward. There is a parable [relevant to this] about an employer who gave containers with holes to two workers with which to draw water, and he agreed with them that they do this work for him for a day. The silly one said, "What is the point of my work?" The clever one said, "What is it to me? He will give me the wage [regardless]." So is [it with] the elder - what is to him if he forgets, the reward will be given to him. It is the same for the one who remembers a lot and the one who remembers a little  - as long as his heart is directed to the Heavens. 
+<b>Rabbi Yose ben Yehuda, man of Kfar HaBavli, says: One who learns from elders is compared to what? To one who eats ripe grapes and drinks aged wine:</b> As by aging with the wisdom, each and every day he adds new faces to each and every thing and improves them; and he reaches the bottom of knowledge, to the point where it is easy for him to understand. As 'wisdom is with the seniors, and understanding with the long-lived.'
+<b>And one  who learns from young ones is compared to what? To one who eats unripe grapes and drinks wine from its press:</b> As their wisdom has still not ripened within them.
+<b>Rebbi says: Do not look at the jug but rather at what is in it. For there are new jugs full of old, and old that do not have even new within them:</b> As because of the quality of the old wine, it will not go bad in the new vessel. So [too], if the young ones have become wiser than the elders. every man should learn from the younger ones first. And this is the difference between the words of Rabbi Yose ben Yehuda and the words of our holy Rabbi, peace be upon him: As Rabbi Yose would say that if the elders and the young ones are both wise, one should learn with the elders - since (generally, the wisdom of) [that the wisdom of] the elders is ripe. And our Rabbi, peace be upon (would say [that]) with wisdom, we only go with the greater. And [so,] if it is found that the young ones are [more] understanding and their words are correct and their wisdom is greater, one should learn in front of them. And Elihou said both of these things, as it is stated (Job 32:7-8), "I said, let age speak; let advanced years declare wisdom.' But truly it is the spirit in men, the breath of the Almighty that gives them understanding." As at first, he would say like the words of Rabbi Yose ben Yehuda - that "advanced years declare wisdom." [But] after he saw that he was younger than his colleagues, the elders, he said that "it is the spirit in men." And sometimes it is the young one who is wiser than the elder and his wisdom is more ripe than [the latter]. And his words are refined and the matters are clear. Hence, it is better to go after a young one who is wise than an elder who is honored but is not like [the first] in wisdom.
+
+Mishnah 21
+
+<b>Rabbi Elazar HaKapor says: Envy:</b> The explanation regarding the matter of envy is that there are two things that have two or three matters, and two which are not harmful. The first way is envy of the good, and it is the [worst] way. And the first manner [of this] is that when his fellow sees good, it is bad in his eyes. And when [the latter] is occupied with Torah [study] and the commandments and goes in the good path, he [begrudges] him - as he hates those that love God and those that do His will. This trait drives him from the world and it is the greatest evil in envy. And his name is called the haters of God. And the second manner is that it is not bad in his eyes from the angle that he hates the path of involvement in Torah. Rather it is [that] since he does not walk in that path, he also does not want his fellow to go in it. As it is his will that no one find more good than he - not for his benefit, but for the harm of others. This one is also called the haters of God - since he does not do the acts of God, it is also hard in his eyes to see his fellows doing [them], and even if he does not hate like the first. But there is a good path in envy, even if there is a better one. That is what the sages, may their memory be blessed, said (Bava Batra 21a), "The envy of scribes increases wisdom" - since by his seeing that his fellows are holy and wise, he also wants to be like them. And because of envy, he increases his wisdom and he toils and intensifies doing good and walking in the straight path. However, it is more valuable if he desires these without envy, as [in that case] they (are the speech of) [are the ones that fear] the Lord - and that is the work of man. And this is what King Shlomo, peace be upon, stated (Ecclesiastes 4:4), "I have seen that all labor and skillful enterprise are from men’s envy of each other; this too is vanity and broken spirit." He meant to say that even if he does an act skillfully; if he does it from envy of men, while he does good, there is [also] much bad. As one who does what is fitting from the generosity of his heart goes truthfully and with a full heart. [Such a one] is more worthwhile than the one who does it out of the envy of  men when it comes to his heart. And if from this or from that, the act is done; 'but it is good for you to grasp the first without letting your hand go of [the other].' The second way is the envy of money. The first manner [of this] is the seeker of evil - and it is hard in his eyes that others have wealth, since he does not. And there is none in [this way of envy] as evil as this [one] - as he hates the good of the creatures and does not want the betterment of the world. And the second manner is one envious of his wealthy fellows; and it is hard in his eyes when they are wealthier than he. It is not from his hatred for them and for their wealth and that he desires that it be reduced. Rather, it is from his love of  wealth and his desire to be very wealthy; since wealth is honor in his eyes, and he wants to more honored than they. And the third manner is the best of the bad [ones] - he loves money and is envious of it and desires that he should have great wealth. But he is not concerned if others have little or much. And this one's envy is not burning like the one that wants to be wealthier than all people. And King Shlomo, peace be upon him, grouped all of these things and stated (Proverbs 23:17), "Do not envy sinners in your heart, but only fear of the Lord all of the day." He first explained [that] the worst envy is not to be envious of the wicked that do sins, to do like them. And afterwards he stated more generally, "but only fear of the Lord" - all envies are negative except for the envy of fear [of God]. He should be envious of the 'acts of God, as He is awesome.'
+<b>lust (desire):</b> It is the beginning of all activities and actions and is even before thought. As when he wants something from his desire for it, he thinks about doing it. And there is much bad in all desires. There is no need to say the desire of the impulse to sins, but even the desire for much permissible laying with women is very bad. And about this Sholmo, peace be upon him, stated (Proverbs 31:3), "Do not give your strength to women." And, so too, much desire for permissible food and drink - this too is bad. And it is like the wise men of science said, that even light and good foods are harmful to the one who eats much of them. And this is what they said in Tractate Pesachim 114a, "Do not accustom yourself to eat geese, as your heart will stalk you." And there are three bad ways of desire, [just] like with envy: The first is one who desires that there should not be  wealth and honor to any [other] person, and that he should have them. And that is a transgression that he [commits]. And the second one desires for wealth and wisdom, but if others [also] have it, the thing is good in his eyes - except that he should have more than them, to be greater than them. There is also much bad in this. And in the third there is a little good. [It is the one] who when he sees that his fellows have wisdom and wealth, he desires that he should also be like them. And it is very good in his eyes that they be like him and 'God should add to them from Him a thousandfold and bless him and them.' And this trait is not completely good, in that his desire is from the angle that others are wise and understanding and wealthy. As the fitting desire is to desire for wisdom from the angle that it is the foundation and root of service to the Creator, may He be blessed; and to do with the wealth that which is straight in the eyes of the Lord - and not because of [any] other thing. And this is what King David, peace be upon him, stated (Psalms 38:10), "Lord, all my desire is in front of You." He wanted to say that all of his desire is from the angle of Heaven and from envy of men. And so [too] do we find with our holy Rabbi, peace be upon him (Ketuvot 104a) that at the time of his departure (death), he raised his fingers and said, "It is revealed and known in front of You, Master of the worlds, that I have not enjoyed even [the worth of] a small finger." And even though our rabbis said about him (Bava Metzia 85a) that he was very wealthy, such that his key carrier [had] like the wealth of Shavur Malka (the king of Persia), nonetheless [Rabbi] only enjoyed for the sake of Heaven - as he did not desire the vanities of the world.
+<b>and honor:</b> The bad honor is [practiced by] the one who gets honor from people in order to impose his fear upon them and 'he strikes terror into the land of the living.' And what is his reward? That he will descend into the depths of the pit in Gehinnom, [such] that there is no ascent form his fall for [all] generations. And because of this the prophet Yechezkel compares the fall of the kings of the nations in Gehinnom to the one who 'strikes terror into the land of the living,' to say that they have no ascent, as it is stated (Ezekiel 32:32), "I strike My terror into the land of the living; and lay among the uncircumcised those who were the casualties of the sword." And the second [way] of honor is the one who wants that people should honor him, as he thinks that he is fit for this honor - but he is not. Even if he is a Torah scholar and a master of commandments and his will is that they honor him for this, he is 'sinning with his soul' - unless his intention is for the sake of Heaven, and if it is only for the honor of the Torah that he is [seeking it] and he does not take it for himself and does not enjoy it, but it is only in order to have the Torah honored about (through) this, as we have written. However all other things regarding honor are very bad. And how much did the Torah warn and forbid it to them! As even with a king of Israel about whom it stated (Deuteronomy 17:15), "Surely place a king upon you" - that you should put his fear upon you (Ketuvot 17a) - and [so] he is fit for honor more than all of the creatures under the skies, nonetheless it still warns him that he should not raise his heart over his brothers. All the more so should commoners not desire honor at all.  
+<b>drive a man from the world:</b> As these three traits are in the category of major sins. Another explanation: "drive a man from the world" - envy, as it is stated (Proverbs 14:30), and rot to the bones is envy"; lust, as it is stated (Proverbs 21:25), "The lust of a lazy man kills him"; and honor, as we have found with Yosef who died twelve years before his brothers, because he comported himself with lordship (Berakhot 55a). 
+
+Mishnah 22
+
+<b>He would say: Those that are born will die:</b> Since their end is to die - 'and today alive and tomorrow in the grave' - they should contemplate their deeds and repent.
+<b>and those that are dead will be revived:</b> As God, may He be blessed, will revive them in the future to come, as it is stated in Daniel (Daniel 12:2), "And many of those that sleep in the dust of the earth will awake; these for eternal life, and those for reproaches, for everlasting abhorrence." Hence a man should do that [thing] such that he will be from the living and not [from those who will experience] everlasting abhorrence.
+<b>and the living will be judged:</b> Those that will be revived in the future will stand in judgement in front of God, may He be blessed, and He will give them according to their activities and according to the actions of their hands.
+<b>[It is necessary] to know, to make known, and to become conscious:</b> All need to know this. To know from others that will teach him; and to make known - that he should teach others in this world; and to be conscious in the world to come from himself without a teacher, as it is stated (Jeremiah 31:34), "No longer will they teach a man his neighbor and a man say to his brother, 'Know the Lord'; for all of them shall know Me, from the least of them to the greatest of them."
+<b>that He is God (<i>El</i>):</b> From the usage "the strong ones (<i>eileh</i>) of the land" (2 Kings 24:15), meaning strong and resolute.
+<b>He is the Maker, He is the Creator</b> of the creatures from birth, from the womb and from inception. And making is the beginning of the act and creating is the end of the work. And it is not like the manufacturing of a vessel - as once it is finished, it does not require its manufacturer. But man requires their Creator at each instant and time, as King David, peace be upon him, said (Psalms 100:3), "Know that the Lord is God; He made us and we are His, His people, the flock He tends." He wanted to say [here] that we need him every hour and minute.
+<b>He is the Understander:</b> He understands all of their acts.
+<b>He is the Judge:</b> Since He knows the truth of all matters, He is fit to judge, as He will judge the case truthfully.
+<b>He is the Witness:</b> As everything is revealed in front of Him.
+<b>He is the Litigant:</b> Since He is the one who makes the claim against the sinners, as David stated (Psalms 51:6), "Against You alone have I sinned, and done what is evil in Your eyes; so You are just in Your sentence, and right in Your judgment." As if a man hurt his fellow, he should not think that he has sinned to him and not to God, since He is the one that makes the claim of the damage, like a litigant - as he has also sinned to God. 
+<b>and He is destined to judge</b> in the future to come.
+ <b>who has before Him no wrong:</b> [That He] sway the judgement.
+<b>no forgetfulness, no respect of persons:</b> [That He] forgive one who is great in wisdom and piety. 
+<b>no taking of bribes:</b> [That He] should deduct the reward from a commandment against the loss [for a sin]. Rather, he pays a goodly reward for the commandment and repays [separately] for the sin. And it is explained in Chronicles (2 Chronicles 6:23), that none of this is in front of Him.
+ <b>And know that everything is according to the reckoning</b> whether for good or whether for bad.
+<b>And do not let your [evil] impulse assure you:</b> To say to you that there is a place of refuge in the netherworld, as it appears to you that there is a place  of refuge in this world - and like the heretics say, "In the world to come , there is neither judgement nor judge." Do not think and say this, as it is not true - <b>because against your will you were created, and against your will you were born, and against your will you live, and against your will you die, and against your will you are destined to give account and reckoning before the King of kings, the Holy One, blessed be He.</b>
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>With ten utterances the world was created. And what is learned:</b> "And He said" is written nine times from "In the beginning" (Genesis 1:1) to "And completed" (Genesis 2:1).  And "In the beginning" is also an utterance, as it is stated (Psalms 33:6), "By the word of the Lord the heavens were made" - as it is impossible that the heavens and the earth were created without an utterance.
+<b>And what is learned - couldn't it have been created by one utterance?:</b> It wants to say, what is this teaching us, when it says, "With ten utterances the world was created?" Or the explanation is "what is learned" in creating it with ten utterances.
+<b>Rather, [it is] in order to punish the wicked who destroy</b> with their actions <b>the world</b> which is a big thing - as it <b>was created with ten utterances:</b> And  the trait of strict justice will punish them accordingly in the future.
+<b>and to give reward to the righteous who sustain the world that was created with ten utterances:</b> As the world was only created to do in it that which is 'straight in the eyes of the Lord.' And [hence] those that do so, preserve it. 
+
+Mishnah 2
+
+<b>There were ten generations from Adam to Noah, to demonstrate the great extent of [God's] patience, for each one of those generations provoked [God] continually until [God] brought the waters of the flood upon them:</b> And it comes to teach us that [just] like you see that in the generations between the first man (Adam) and Noah, all of them provoked Him with the action of their hands to cause bad to themselves - and while He had great patience with all of those generations - in the end, He brought the waters of the flood upon them, as He is not greatly patient forever; so should you think about our exile. And that you not say, "How many days and years is it that He restrains His anger from upon [the evil] kingdom while we are in exile - He will have great patience towards them forever, as He is of great patience." And you should surely know that in the end, He will pay them back according to their activities and the action of their hands; and He will redeem us and save us. As [even though] His patience is very great; still in the end of days, He visits 'the first iniquities [upon them,] and may You quickly bring forward Your mercies, as we have become very poor.'
+<b>There were ten generations from Noah to Abraham:</b> And our rabbis said (Bereshit Rabbah 30:8), "When Noah died, our father, Avraham was fifty-eight years [old]." Still, when you count the children you will find ten generations among them. As even if Noah had length of days, it is [still] considered ten generations.
+<b>to demonstrate the extent of [God's] patience, for each one of those generations provoked [God] continually, until Abraham came:</b> And here they did not say, "until He punished them" - as our father, Avraham, made up for all of their shortcomings and did good corresponding to all of their bad, and [so] he saved them from punishment. However, Noah was not able to save them, because he was not righteous enough to make up for their shortcomings.
+ <b>and received the reward of them all:</b> And even though there is a portion in the Garden of Eden and a portion in Gehinnom for every person - if he merits [it], he takes his portion in the Garden of Eden; and if he is guilty in his judgement, he takes it in Gehinnom - nonetheless, since everyone is commanded to do good and this one does not do [it] and his fellow fulfills his commands and his own commands; the trait of justice would indicate that he should take his portion and the portion of his fellow in the Garden of Eden. And for this [reason] did our father, Avraham take the reward of all of them. And this is what is stated (Psalms 119:126), "It is a time to act for the Lord, for they have violated Your Torah" - if you see a generation that is negligent from [study] of the Torah, be involved in it (Berakhot 63a). And the simple meaning of the verse is "It is a time to act for the sake of the Lord." And similar to it is (Genesis 20:13), "say for me, 'He is my brother'" - [which is] like "for my sake." "They have violated your Torah" - since they are all violating Your Torah, I should do for the sake of the Lord more than in other generations, so that Torah is not, God forbid, forgotten in Israel. There is a parable [relevant to this] about a king whom all of his servants betrayed except for one. Does [that servant] not need to go with him truthfully and with a whole heart at that time more than other times? And so all of his days the king will love him with a great love and increase his gift [to be] equal to the gifts of all of them [together]. 
+
+Mishnah 3
+
+<b>With ten tests Abraham, our father, was tested - and he withstood them all:</b> The first was 'Ur (which besides being a place name can also mean fire) Kasdim' - that Nimrod dropped him down into the fiery furnace and he was saved. And this is not explicit in the Torah and it is from the words of tradition. But we have a hint about this thing from the Torah; that before Parshat Lech Lecha Meartsekha ouMemoladetekha, Ur Kasdim is mentioned twice above [it], to make known that it was because of that test that he withstood that God, may He be blessed, promised him and brought him to the land [of Israel. This is] like we find with Noah. As at the beginning it is written (Genesis 6:8), "But Noah found favor in the eyes of the Lord," and afterwards in Parshat Eleh Toledot Noach that he was saved from the waters of the flood - [which indicates that it was] because he found favor in his eyes. And the second is that He commanded him to go out from his land and from his birthplace, and he did so. And the third is that is stated (Genesis 12:10), "And there was a famine in the land." And even though the Holy One, blessed be He, promised him and said to him (Genesis 12:3), "And all the families of the earth shall bless themselves by you”; when He brought the famine, he did not question His traits. The fourth is the taking of Sarah to Pharaoh. The fifth is the war of the four kings when he deployed [only] three hundred and eighteen men and trusted in the Holy One, blessed be He; and a miracle was done for him that he was saved and he saved his brothers and all of the property of Sedom and Ammorah. And he endured the events [accepting that it was] for his good and for his merit. The sixth is that he was ninety-nine when he circumcised the flesh of his foreskin [and] placed himself in danger due to his old age, and he was saved. The seventh is the taking of Sarah to Avimelekh. The eighth is when he sent Hagar and Yishmael away by the commandment of God. And [even] if 'the thing was bad in his eyes on account of his son,' he fulfilled the commandment. The ninth was the binding of Yitzchak his son, about which it is written (Genesis 22:12), "For now I know that you fear God.” And did He not know until now - and is not everything revealed and seen in front of Him? Rather when the thing is known to the creatures, the Holy One, blessed be He, calls it, "For now I know that you fear God." And it comes to inform us that [this showed] greater fear of Heaven than all of the other commandments in the Torah. Since with all the tests except for this, He did not say to him "that you fear God" - as this test was the greatest of all of them, since he took his son to bring him up as a sacrifice. The tenth was the burial of Sarah. As it was stated to him (Genesis 13:17), "Get up, walk about the land, through its length and its breadth, for I give it to you”; but when his wife died, he could not find a place to bury her until he bought it - and he did not question.
+<b>in order to show how great was the love of Abraham, our father:</b> He tested him in order to reveal to the creatures that he feared God and was complete in all of his traits.
+
+Mishnah 4
+
+<b>Ten miracles were performed for our ancestors in Egypt:</b> As our forefathers were not hurt by all of the ten plagues that the Holy One, blessed be He, brought on the Egyptians in Egypt. And it is explicit in all of them except the plague of lice, about which it is written (Exodus 8:14), "and the lice were upon men" - and the Torah did not distinguish between Egypt and Israel. But it is a tradition in the hand of the sages that also with this [one] were they not struck .
+<b>and ten [miracles were performed] at the [Reed] Sea:</b> The first is the splitting of the Reed Sea, as it is stated (Exodus 14:21), "and He opened the waters." The second is that the water formed a bow and like a type of dome and it came out that the water was on top of them. And about this is it stated (Habakuk 3:14), "You have pierced with his rods, the head of his rulers." The third is that the springs of the great foundations opened and [absorbed all the moisture so that] no mud or sludge remained on its ground, as [is not the case] when other springs dry up. Rather it was like marble stone on its bottom and [so] Israel crossed the sea as one who walks in his house. The fourth is that the places that the Egyptians tread upon in the sea were like a type of clay, and this is what the verse states (Habakuk 3:15), "Your horses tread the sea, the clay of the mighty waters." It states "Your horses," as also the horses of the Egyptians were given into the hand of the Holy One, blessed be He.  And the fifth is that the waters hardened more than necessary and they became hard as boulders and slabs and hurt the Egyptians that were chasing Israel. And about this King David, peace be upon him, stated (Psalms 74:13), "You smashed the heads of the sea monsters upon the waters" - these sea monsters were the Egyptians. The sixth was that [the waters] were torn into twelve parts - one path for each tribe that would pass over there. And this is what is stated (Psalms 136:13), "to tear the Reed Sea into many parts." The seventh is that the partitions between one tribe and another were clear like white glass so that the tribes could see one another. The eighth is that the water did not congeal into one piece, but rather it was made into [many] small pieces - like one block on top of another and one brick on top the other, as it is written (Psalms 74:13), "You crumbled the sea with Your power." The ninth is that the sweet (fresh) water did not harden like the rest of the waters of the sea but [rather] would flow; and they would drink from all of the streams going towards the sea. The tenth is that after their drinking, [the fresh water] would immediately harden - as the flowing water would not descend to the floor. Rather, Israel would drink from it, and the rest would go out and fall to the ground like a piece of snow. And so too each and every time that they needed to drink. 
+<b>Ten plagues did the Holy One, blessed be He, bring on the Egyptians in Egypt:</b> [These are the ten known by the acronym,] <i>Detsach, Adash, Beachav</i>. 
+<b>and ten at the sea:</b> The first, "and it lit the night" (Exodus 14:20) - and like the translation of Onkelos, "and it was (darkness) [cloud and fog] for the Egyptians and light for Israel all night." And the second and the third are "And the Lord looked down upon the Egyptian camp in a pillar of fire and cloud" (Exodus 14:24) - the cloud would come down and make it like sludge and the pillar of fire would boil it, [such that the] hoofs of their horses would be severed. The fourth is "He removed the wheels of their chariots" (Exodus 14:25) - that He removed the wheels from the wagons and the Egyptians fell and were crushed. The fifth is "and they drove with heaviness" (Exodus 14:25) - after they fell and were crushed, they could not stand. And [so,] they stayed in the place that they fell. And the sixth is that they wanted to flee and they could not, as it is stated (Exodus 14:25), "And Egypt said, 'Let us flee from Israel.'" And [this is] not like we found with Sisera, as it stated (Judges 4:15), "and Sisera descended from his chariot and fled on foot." But these did not descend and they did not have the possibility of fleeing. And the seventh is "And the Lord shook the Egyptians into the sea" (Exodus 14:27) - likes its [classic Aramaic] translation, "and He confounded," which is an expression of breaking. As He shook them like a man shakes a pot, [such] that what is above [goes] below and what is below [goes] above. And the eighth is that the earth at the bottom of the sea swallowed them, as it is stated (Exodus 15:12), "You stretched out Your right hand, the earth swallowed them." The ninth is that they descended heavily into the depths of the sea like lead, as it stated (Exodus 15:10), "They sank like lead in the mighty waters." The tenth is that the sea spit them out, as it stated (Exodus 14:30), "And Israel saw Egypt dead on the shore of the sea."  
+<b>[With] ten trials did our ancestors test the Omnipresent, blessed be He, in the Wilderness, as it is said (Numbers 14:22): "Yet have they tested Me these ten times, and have not hearkened to My voice:"</b> The first is that they said (Exodus 14:11), "Are there not enough graves in Egypt?" And the second is (Exodus 15:24), "And the people grumbled against Moses, saying, 'What shall we drink?'" And a miracle happened that the Holy One, blessed be He, commanded Moshe to throw wood into the bitter waters, as it is stated (Exodus 15:25), "And he cried out to the Lord, and the Lord showed him a piece of wood." And they said in Tractate Pesachim that this tree [that the wood come from] was a <i>hardofanei</i>, which is bitter. He threw bitter into bitter and it turned sweet. (The editor said, I did not find this in Pesachim, but rather in Rashi on Pesachim 39 in the name of the Mekhilta on Parshat Beshalach. And Tosafot on Pesachim 36 cites the Mekhilta that it was an olive tree; and in truth these are two [different] opinions in the Mekhila - see there.) The third was in the Wilderness of Sin when they asked for bread, as it stated (Exodus 16:3), "when we sat over the fleshpot." The fourth is (Exodus 17:7) "Is the Lord amongst us or not?" There is a parable [relevant to this] about a man who carried his son on his shoulder; and [the son] was competent, but he said, "Have you seen Father?" What did his father do? He flung him from his shoulder. So did the Holy One, blessed be He, carry them 'on the wings of eagles' - [and yet they] ask, "Is the Lord amongst us?" What did He do? He brought Amalek upon them. The fifth is that they left manna over. The sixth is that in Refidim 'they did not have water for the congregation' (the editor says, I could not understand this, as he already counted this in the fourth test; and further study is also required about his whole count regarding this, and see Arakhin 16). The seventh was at Chorev with the story of the [golden] calf, as it is stated (Exodus 32:1), "the people gathered against Aharon, etc." The eighth was (Numbers 11:1), "And the people were like grumblers of evil in the ears of the Lord." And 'He set a fire of the Lord against them and it consumed the edge of the camp,' 'as the Lord, your God, is a consuming Fire, He is a jealous God.' The ninth was at the Graves of Desire (Kivrot HaTaavah) when they said (Numbers 11:4), "Who will feed us meat?" And did they not have meat; and did they not have the quail at each and all times, as it is stated (Exodus 16:8),  "in that the Lord will give you meat to eat in the evening and bread in the morning to satiation." And [just] like the manna did not cease, the quail [also] did not cease. Rather they wanted meat in the evening to satiation, [just] like they had the bread. And about this our teacher Moshe, peace be upon him, stated,   (Numbers 11:22), "Could enough flocks and herds be slaughtered to suffice them, etc." Our teacher Moshe, peace be upon him said in front of the Holy One, blessed be He, "They have much meat; their request is [only] from the evil of their hearts. And 'since they are a stiff-necked people,' even if You give them much more, they will continue to say [there is] not enough. 'Could enough flocks and herds be slaughtered' - and their mouths will [still] not be satiated." The Holy One, blessed be He, said [back] to Him, "'Is the hand of the Lord short?' I will give them meat until they are satisfied and they will no [longer] be able to open their mouths to say, 'we are not satiated'." And He added and brought them much more of the quails 'and they spread them all around' 'and the least gathered ten chomer' and they could not eat it [all]. Such is the simple meaning of the verse. And you will [hence] come to say that Moshe did not sin with his words. But our rabbis in the Talmud (Yoma 75a) did not interpret it thus. And the tenth was in Midbar Paran when they sent the scouts. And there it states (Numbers 14:22), "and they have tried Me these ten times."
+
+Mishnah 5
+
+<b>Ten miracles were performed for our forefathers in the Temple: No woman had a miscarriage from the scent of the meat</b> that is on the outer altar and gives off a scent similar to any roast. And [since] is forbidden to derive benefit from holy meat, the Holy One, blessed be He, protected the women all of those days - that they should not have a miscarriage from that scent [given they could not eat from it to prevent the miscarriage].
+<b>and no holy flesh ever went putrid:</b> Holy things with a lower level of sanctity (<i>kodashim kalim</i>) that are eaten for two days and one night that were held for such a long time never went putrid.
+<b>and a High Priest did not have an accidental emission on Yom Kippur</b> so that would he not require the assistant. And even though they would know that he would not have an accidental emission, they [still] appointed an assistant; as we do not rely on miracles, because of "Do not test" (Deuteronomy 6:16) - as is found in the Yerushalmi Yoma 1:4.
+<b>and a fly was not seen in the room of slaughtering</b> due [to its] sanctity.
+<b>and there was not found a disqualification in the omer (a special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest to be eaten):</b>  No disqualification, of being outside the wall or held overnight, was ever found with the omer; which was at the time of barley, in order that all of Israel be permitted to eat new grain.
+<b>or in the two breads:</b> They come to permit bringing up the new offering form the new grain. And no disqualification, of being outside the courtyard or held overnight, was ever found with them. 
+<b>or in the showbreads:</b> As it was arranged on Shabbat day, and it was warm at the time of its removal from the table as on the day that they placed it there - as it is stated (I Samuel 21:7), "(and it) [to place] warm bread on the day of its being taken." And no disqualification, of being outside the wall or being held over was ever found in it. As they needed to eat it during the week after the Shabbat that they took it away; but if it remained through another week it would become disqualified. And no mishap [like this] ever happened to them.
+<b>and rain did not extinguish the fire of the wood pile:</b> As the fire burnt upon the outer altar which stood [unprotected] in the Tabernacle courtyard.
+<b>and the wind did not overpower the pillar of smoke:</b> As it would billow straight up.
+<b>they would stand up crowded and bow down with [enough] space:</b> They would stand in the courtyard all in rows, this one crowded next to the other; but they would bow down with space, such that not one of them would push his fellow. And that is a wonder.
+<b>and a snake or scorpion never hurt a person in Jerusalem</b>
+<b>and a person did not say to his fellow, "The place is too cramped that I should lodge in Jerusalem":</b> When they went up to Jerusalem, he would not say, "The place is too crowded for me; make room for me to settle.” And this is what David, peace be upon him, stated, (Psalms 122:3), "Jerusalem that is built up, a city constructed together for it" - he wanted to say that when they built it, they measured it so that all of Israel could be contained in it. And the explanation of "for it" is for its sake; as [it was] for the sake of the congregation of Israel that would gather together that it was constructed. 
+
+Mishnah 6
+
+<b>Ten things were created on the eve of the [first] Shabbat at twilight. And these are they: The mouth of the earth</b> for the swallowing of Korach and his assembly. 
+<b>and the mouth of the well:</b> The boulder that Moshe struck.
+<b>and the mouth of the donkey</b> of Bilaam - "And the Lord opened the mouth of the donkey" (Numbers 22:28).
+<b>and the rainbow:</b> "My rainbow have I given in the cloud" (Genesis 9:13).
+<b>and the manna</b> of the wilderness.
+<b>and the staff</b> of Moshe, with which he did the signs.
+<b>and the shamir:</b> It was a type of long worm. And King Shlomo built the Temple with it, as he would place it on the stone and it would split (Gittin 68a). "And no hammer or ax or any iron tool was heard in the House while it was being built" (I Kings 6:7).
+<b>and the letters:</b> The Torah that was written in front of God, may He be blessed, from the six days of Creation with black fire on top of white fire.
+<b>and the writing:</b> The form of the letters carved on the tablets.
+<b>and the tablets</b> themselves. 
+<b>And some say, also the destructive spirits, and the burial place of Moshe:</b> "And no man knew his burial place" (Deuteronomy 34:6). 
+<b>and the ram of Abraham, our father</b> "caught in the thicket by its horns; and Avraham went and took the ram and offered it up as a burnt offering in place of his son" (Genesis 22:13).
+<b>And some say, also the tongs, made with tongs:</b> These are pincers with which a blacksmith holds metal when it is hot until he makes it into a vessel. And we learned in a beraita in Tractate Pesachim 54a, "Rabbi Yehuda says, 'Tongs can be fashioned only with other tongs, but who fashioned the first tongs? Rather, (in its coming) [it was created] by the hands of Heaven.' They said to him, 'It is possible for one to make it in a mold and align it.'" And why was it necessary to count these ten things? To make known that all the Holy One, blessed be He, created, He created on condition that it change its nature when it is told [to do so] at a time when it is needed. As there is nothing (from the depths) [novel] in the world that did not come up in the thought [of God] in the story of Creation. When the luminaries (fell) [were suspended] on the fourth day, He decreed upon them that they would stand for Yehoshua and Hizkiyahu; the sea, that it should split for the Children of Israel; and so [on] with all of them. However, these ten went up into [His] thought "on the eve of the [first] Shabbat at twilight," [though] they are included in the things that [have change] embedded in them. 
+
+Mishnah 7
+
+<b>Seven things are [found] in a <i>golem</i> (an unformed person):</b> Anything the form of which has not been completed is called a <i>golem</i>, as it is stated (Psalms 139:16), "Your eyes saw my unformed limbs (<i>golmi</i>); they were all recorded in Your book" - before the formation of the limbs. So [too], one who knows that which is taught to him, but does not know how to build an argument on his own is called a <i>golem</i> - as his wisdom is not recognizable. And his mind will never reach to fathom these seven things, some of which are from the topic of wisdom and some of which are from the good traits. And so did Rambam, may his memory be blessed, explain.
+<b>and seven in a wise man</b> who knows how to build an argument.
+<b>A wise man does not speak in front of someone who is greater than him in wisdom:</b> As he listens, is quiet and learns; and [in this way,] he [builds] wisdom - which is not the case with the <i>golem</i>. As he does not desire understanding - but rather to reveal [what is on his mind], as we wrote above.
+<b>and he does not interrupt the words of his fellow,</b> but he allows him to speak until he finishes all of his words; and afterwards he gives him an answer. And that is a good trait. But the <i>golem</i> does not do [this], but answers something before he hears [it].
+<b>and is not impulsive in answering:</b> When they ask him, he is not quick to give an answer until he hears all of their claims and all that the questioners want to say and to elaborate on the question. Rather, he will study the words intently. And his mouth will not be impulsive and his heart will not be quick to put something out until it be clear as the sun in front of him. And this is from the way of wisdom, as this answer will be correct [this way].
+<b>and he asks to the point and answers as is proper:</b> Rabbi Meir (Halevi), may his memory be blessed, explained, "he asks to the point": If he asks to get a reason for anything, he should only ask for a reason that is possible to give for that thing, according to the nature of that thing. And so [too], if they ask him, he "answer as is proper."
+<b>and he speaks to the first [point] first and the last [point] last:</b> And its explanation is not that he should answer about the first thing first, and about the last question last. Rather that if the first question is clarified by the last thing, he should elucidate that first, and then elucidate the first; so as to understand and clarify his answer and [so] that the thing will be assimilable for his listener. And that is why it is called first, [even if] it is last - because it precedes it [logically] and the first thing is clarified by it. And if the matter is the opposite, it is called last. And about this is it said, "to the first [point] first and the last [point] last." And this is from great wisdom and understanding of things. And the <i>golem</i> does not know from all of these [things].
+<b>and about that which he has not heard [anything], says, "I have not heard [anything]":</b> [About] that which he has not heard from the mouth of his teacher, he should say, "I have not heard [it] from my teachers." And if he has a hypothesis about the thing, he should say, "But it appears to me like this." And this thing is from the good traits that the <i>golem</i> will not grasp. 
+<b>and he concedes to the truth:</b> Even if he is sufficiently wise to know how to respond with many claims and intelligent words and he can refute the claims of his fellow - since [the latter] is not as wise as he - he should not do so; if it appears to him that the truth is with [the other]. Rather  he should concede to his words and not be concerned with victory. And it is honorable for him, since this is a beautiful and accepted trait. And the <i>golem</i> will not think about this, and it is a disgrace for  him when he is defeated.
+ <b>And their opposites [are the case] with a <i>golem</i>:</b> As he will err in all of these, as he does not have the understanding of the wise man - as  he is  not whole in this dispositions and in his wisdom.
+
+Mishnah 8
+
+<b>Seven kinds of punishment come to the world for seven categories of sin: [When] some of [the people] give tithes, and others do not give tithes, a famine from drought comes:</b> A famine that comes because of the withholding of rains in their time.
+<b>and some go hungry, and others have plenty:</b> [This is] poetic justice - "some of them give tithes, and others do not give tithes."  
+<b>[When] they all decide not to give tithes:</b> Since they all do not tithe:
+<b>a famine from tumult and drought comes:</b> This is a famine that comes because of war and disasters that come to people and [so] they are not able to work their land. 'And the Lord will send tumult' and they will all go hungry - poetic justice - as they all do not tithe.
+<b>[And when they decide, in addition,] not to set apart the dough [offering]:</b> Since they all do not set apart the dough [offering]:
+<b>a famine of annihilation comes:</b> A year that no rain falls at all - 'and the skies above your head shall be copper.' Because of the proliferation of sins, there is a great punishment.
+<b>Pestilence comes to the world for the death penalties set forth in the Torah that are not given over to the court [to carry out]:</b> For example, excision and death penalties at the hand of the Heavens.
+<b>and for [violation of the laws governing] the produce of the Sabbatical year:</b> That he does not dispose of them from his house and does business with them and [that is] forbidden. And for this, pestilence comes from the angle that (the leaders of) Israel agreed to turn their eyes away from the community. In this which they are doing evil, pestilence comes to all of 'the haters of Israel' - and from them, it extends to the whole world. However, if the heads do not have the power to protest against the lesser people, "pestilence comes to the world" is understood to be talking about an individual person - who is called a small world. And he is evil and will die in his sin. And all of Israel is [then] exempt.
+<b>[The] sword comes to the world:</b> Since it is written (Leviticus 26:25), "I will bring a sword against you to wreak vengeance for the covenant." And covenant only [means] Torah, since it is written after it (Leviticus 26:43), "because and because they rejected My judgments.
+<b>and because of those who interpret the Torah counter to the accepted law</b> [declaring] the forbidden, permissible, and the permissible, forbidden.
+
+Mishnah 9
+
+<b>Destructive animals come to the world because of false oaths:</b> They sinned with the mouth - 'the teeth of beasts will I send upon them.' As the difference between us and the beasts is in [oral] expression. And this is why we rule over them. And therefore, one who does not concern himself [in this way] for the glory of his Creator is fitting that he should be trampled by the beasts. And this is a cause for desecration of God's name, may He be blessed. As 'You adorned him with glory and majesty; You have made him master,' 'and it is reversed' - that the beasts will rule over the people that desecrate the glory of the Glorious one. 
+<b>Exile comes to the world, etc.:</b> And we learn all of them in the chapter [entitled] Bemeh Madlikin (Shabbat 33a): As it is written about sexual prohibitions (Leviticus 18:25), "And the land became defiled; and I called it to account for its iniquity, and the land spewed out its inhabitants." And about idolatry, it is written (Leviticus 26:30), "and My soul will spurn (<i>gaala</i>) you" - like a man who drives out his fellow from in front of him. As any ejection of something is called <i>geeul</i>. And about the sabbatical year, it is written (Leviticus 26:34), "Then shall the land make up for its sabbatical years throughout the time that it is desolate... it shall rest." And spilling of blood is even when accidental, and the proof of the thing is from the cities of refuge.
+<b>At four periods of time, etc.:</b> As it is written (Proverbs 22:22), "Do not rob the poor, as he is poor." And is there something that can be robbed from the poor? Rather these are the gifts to the poor, since any one that withholds them and does not give them to the poor is as if  he takes the soul (life) of the poor person. And he also robs the soul of the robber for himself, as it is written (Proverbs 22:23), "For the Lord will take up their cause and despoil those who despoil them their soul" - ["their soul" being plural is] meaning to say the soul of the robber and of the poor person. And therefore pestilence increases and is common at these four periods of time - from the time that they hold on to [the gifts]. 
+<b>In the fourth [year], it is because of the tithe to the poor in the third [year]</b> and they did not give it. As it is written (Deuteronomy 14:28), "At the end of three years, you shall bring out all the tithe, etc." And such is the order of the tithes.
+<b>And after the holiday (Sukkot) in every single year, it is because of the theft of gifts to the poor:</b> As at the time of the holiday of Sukkot, it is the time of the harvest. And when they steal the gifts of the poor - as they do not leave over the dropped stalks, the forgotten stalks and the corners of the field - the Omnipresent punishes them immediately after their harvest. And therefore, it said, "At four periods of time, etc."
+
+Mishnah 10
+
+<b>There are four temperaments, etc.: the one who says "what is mine is mine, and what is yours is yours"</b> He is not generous, but he is good in that he 'hates presents.' And it is difficult. As how can they say that this is an [average] temperament? And is not someone who prevents himself from giving charity completely wicked? And [granted] that it is true that according to the one that says that it is the temperament of Sodom, it comes out well - as it is stated (Ezekiel 16:49), "Behold this was the sin of your sister, Sodom, etc.; she did not support the poor and the needy." Rather, it is dealing with one who gives charity from fear of God, however his nature is to be stingy. And hence since he 'supports the poor and the needy,' what does his nature matter to us - the actual temperament (in practice) is [average]. "And some say that it is the trait of Sodom" and that its source is very bad, since his nature is to be stingy. But [regarding] if he 'does not support the poor and the needy at all,' everyone agrees about this that he is completely wicked and that it is the temperament of Sodom.
+<b>"what is mine is yours, and what is yours is mine" - [that's an] am ha'arets (literally, a man of the land):</b> Because this one wants the improvement of the world, he is called a man of the land. As he wants to give and to take, since love increases among them through this. And even if this is a good trait for the improvement of the world, this is not from wisdom. As one who 'hates presents shall live.' And the good temperament is to give but not to take.
+
+Mishnah 11
+
+<b>[A person who is] easy to anger and easy to appease - his gain is canceled by his loss:</b> As the loss is greater than the gain. As what is the use of his being appeased quickly, as [long as] his anger lay in his lap, and he will [often] come to sin. And 'who will be able to fix what he has made crooked' during the time of his anger, even if he is quickly appeased.
+<b>[A person who is] hard to anger but [also] hard to appease - his loss is canceled by his gain:</b> The gain is greater than the loss, since he only gets angry sporadically, for a great necessity. And even if he is not quickly appeased from that anger - behold, he is patient most of the time. 
+<b>[A person who is] hard to anger, but easy to appease - [that's a] pious person:</b> And it is not necessary that he never get angry, as sometimes a person needs to get angry out of zeal for God like Pinchas. Hence it said, "hard to anger," since he still needs to get angry - however it should be with difficulty at the times when he is not allowed to be without anger. And about this the wise men of ethics have said, "Do not be sweet, lest they swallow you up." And it is also a good thing to be appeased immediately - even when his anger is still upon him. And not after his anger has left him, but precisely at the time of his anger is he easy to appease - as this is from the trait of piety and good-heartedness.
+
+Mishnah 12
+
+<b>Quick to understand and quick to forget:</b> His loss is greater. Since he forgets immediately, what is the use of that which he comprehends and knows quickly - behold, he forgets everything. But <b>slow to understand and slow to forget:</b> His gain is greater. As even if it comes to him with great toil, he does not forget after he knows [it]. And both of them should not desist from Torah study, as they have a good reward from their labor. And we learn from this mishnah to give preference to one who remembers over one who forgets - if they do not have enough to support both of them, they should support the one who remembers. This mishnah does not mention pious or wicked as it is not relevant here, since the mind of a person is from God. It is as the wise men of ethics said, "The mind is a gift, but [character] is acquired."
+
+Mishnah 13
+
+<b>There are four temperaments, etc.: One who wishes to give, but [that] others not give:</b> He wants the good and the praise for himself and his want is not for the benefit of the creatures.
+<b>[One who wishes that] others give, and he [himself] not give</b> as he is stingy.
+<b>[One who wishes to] give and [that] others give:</b> And this is what King Shlomo, peace be upon him, stated (Proverbs 11:25), "A generous soul" which is one that gives charity with a good eye "will prosper," but "one who benefits others" is greater, as he is one who benefits others and teaches them that they should give charity - as he wants to "give and that others give" - and this is [the meaning of the end of the verse,] "shall also be sated." And so [too] did Yishayahu state (Isaiah 32:8), "But the generous advises generosity and he stands upon generosity"; meaning to say, he advises himself to give, but he also stands on generosity - on the generosity of others who he tells to do like himself.
+
+Mishnah 14
+
+<b>There are four temperaments, etc.: [One who] goes but does not do:</b> The intention is not that he does not do anything from that which he heard in the House of Study - as one who prevented himself from doing the commandments is completely wicked, even if he does not do sins. Rather, the intention is that he does not search for them in order to do them, but he [rather] does them by happenstance when they come to his hand.
+<b>[One who] does but does not go</b> to the House of Study to know the detail of the commandments and to be stringent about them - but he [rather] does them according to his [limited] knowledge - receives reward for this doing.
+
+Mishnah 15
+
+<b>There are four temperaments, etc.: the sponge:</b> [This is] a metaphor for a student who does not distinguish between a correct argument [and one that is not], similar to a sponge that collects and absorbs water - whether it is dirty or whether it is clear.
+<b>the funnel:</b> As it accepts all of the things, but loses them immediately.
+<b>the strainer:</b> [This is like] a student that retains in his mind the argument that is incorrect and loses the correct one. And about this King Shlomo, peace be upon him, stated (Proverbs 12:8). "A man is praised according to his intelligence, but a twisted heart is disgraced" - that it is not fitting to disgrace [one who knows less, but it is fitting to disgrace] one whose heart is twisted. As this one's heart is twisted, in that he retains the thing that is incorrect - such that he is compared to a strainer, as it says.
+<b>The sieve - because it lets out the [inferior] flour</b> which is the incorrect argument; and does not retain it.
+<b>and retains the fine flour</b> meaning the correct argument - it retains it and does not lose it.
+
+Mishnah 16
+
+<b>Any love etc. What's a love that is not dependent on something, etc.</b> [This is] the love that has no interruption, even though a person estimates that some damage and disgrace will come to him [from it, like] the example of David and Jonathan. As even though [Jonathan] was fit to rise in the place of his father and David was going to remove him from the monarchy, nonetheless [Jonathan] loved him with a firm attachment. And that is what King David, peace be upon him said in his eulogy of Jonathan (II Samuel 1:26), "your love was wonderful to me than (which can also be read as, from) the love of women." [This is] meaning to say, from where did I know that your love for me was wonderful? From the love of women. When he was the second to Shaul, the women had said (I Samuel 18:7), "Shaul has slain his thousands; David, his tens of thousands" - and Shaul became jealous, as is known. However it wasn't enough that Jonathan did not become jealous, but just the opposite - he saved him from the hand of his father. And this was from the angle that he loved him and it was not love of the body. And that is what is written (I Samuel 18:7), "and the soul of Jonathan was attached to the soul of David." However the love of Amnon and Tamar is [already] clear and there is no [need] to elaborate.
+
+Mishnah 17
+
+<b>Every argument, etc.</b> [This is] to say about that which it said, "Every argument that is for [the sake of] heaven's name, it is destined to endure" - the intention is that they will endure in their argument forever. And [so,] today they will argue about one thing and tomorrow about another; and argument will endure and continue between them all the days of their lives. And not only this, but [also] 'length of days and years of life will be added to them.' 
+<b>But if it is not for [the sake of] heaven's name - it is not destined to endure:</b> Rather they will cease in their first argument. 'They will end and die there' - as in the argument of Korach. 
+
+Mishnah 18
+
+<b>Anyone who brings merit to the many, sin does not result from him:</b> So that his students not be in the Garden of Eden while he is in Gehinnom, as it is written (Psalms 16:10), "For You will not abandon my soul to the grave, or let Your pious one see the pit." And how is it possible that one who is pious should see the pit? Rather, since [(the following is) from a manuscript: He is pious, He does not let him commit a sin - so that he should not see the pit on its account.]
+<b>"He fulfilled the righteousness of God and His statutes with Israel":</b> [This is] to say that he completed and fulfilled the entire Torah - he and all of Israel with him. 
+
+Mishnah 19
+
+<b>Anyone who has these three things, etc.:</b> It would have been possible for the tanna (author of this mishnah) to be brief and not to elaborate [by way of] the category and the particulars. And he could have said, "Anyone who has a good eye, a humble spirit and a small appetite is from the students of Abraham, our father. An evil eye, a haughty spirit and a broad appetite - is from the students of Bilaam the evildoer." And why did he teach the general category and then go back to explain the particulars? Rather, he is coming to teach us that in these three things that he mentioned first are included all of the virtues, even if they have many parts; and so [too] the three things that are their opposites include all vice. And that is because if he had been brief in the way that he said [it], it would have been understood that one who would have the three things mentioned is from the students of Abraham, our father; however there would be many thousands and tens of thousands of virtues besides this to the students of Abraham, our father. And so therefore he first said that one who has these three things which he will mention - that is the student of Abraham our father. And afterwards, he explained that the students of Abraham, our father, are a good eye, etc.  - which is to say, all of their virtue for which they were called the students of Abraham, our father, was a good eye, etc. And therefore, he does not say, "The students of Abraham, our father, had a good eye, etc." - [meaning] that they had these three things, even if they had many things like them. But by his saying "the students of Abraham, our father, are a good eye, etc.," he hinted that these three things were the causes of their being from the students of Abraham, our father, etc. And also the opposite of this [is the case] with the students of Bilaam the evildoer. As he did not say, "the students of Bilaam had an evil eye, etc." - to teach that the essence of the teaching that they learned from Bilaam the evildoer were these three things, without any other evils. [It is only these three things] upon which they were students of Bilaam, since all of the evils were included in them - even if they have many parts.
+
+Mishnah 20
+
+<b>Yehudah ben Teimah says, etc. Be brazen like the leopard</b> to rebuke those that commit sins; and to be much involved in Torah. 'You will not grow weary and grow faint.' And so did Yishayahu state (Isaiah 40:31), "But they who hope in the Lord shall renew their strength." When they grow weary, those that hope in the Lord shall have their strength increased and will renew it to be a new strength  for them, [with which] to do the work of the Lord still longer.
+<b>light like the eagle:</b> "Grow new wings like the eagles." 
+<b>swift like the deer:</b> He wants to say, "They shall run and not grow weary." Other people get worn out when they run, but they do not get worn for the matter of a commandment. And so [too], towards the matter of a commandment, "they shall march and not grow faint." As [with] other people, when one walks more than what he [generally] walks during the day, he is faint and grows weary.
+<b>and mighty like the lion</b> to become stronger towards the commandments. [This is] to say that all of his thought and the actions of his limbs be for the act of God.
+<b>to do the Will of your Father Who is in Heaven:</b> [This is] to say, so long as it is [in order] to do the Will of your Father Who is in Heaven.
+<b>brazen-faced:</b> King Shlomo, peace be upon him, stated (Proverbs 14:9), "Guilt intercedes for fools" - as the evil fool will speak about the ugly thing and the guilty thing in a person when he sees them. [That is] like those imbeciles that said, "How foul is that carcass!" But, "among the upright, good will" - they only speak about the praise and the good will. It is like the wise man said [regarding the same carcass], "How white are its teeth!" 
+
+Mishnah 21
+
+<b>He used to say, etc. Ninety [is the age] for [a] bending [stature] (<i>lashuach</i>):</b> This is [related] to the expression, 'pit (<i>shiach</i>) and cave,' meaning to say that he is fit for burial. And some explain it is from the expression, '<i>siach</i>' (speaking), as he should only be occupied by words of Torah - since his days are close to dying.
+
+Mishnah 22
+
+<b>Search in it, etc.:</b> Review the words of Torah, as all the wisdom of the world is included in it.
+
+Mishnah 23
+
+<b>Ben Bag Bag says, etc.:</b> Since above it warns severely about Torah study and even until old age and hoary-headedness, and even if it causes great pain and it weakens his strength, he should not move from it; Ben Hey Hey comes to console a person and to speak to his heart, that he should not be concerned about his great pain, as <b>According to the pain is the reward</b>.
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+Rabbeinu Yonah on Pirkei Avot
+רבינו יונה על פרקי אבות
+Pirkei Avot, Berlin, 1848
+https://www.nli.org.il/he/books/NNL_ALEPH001063744
+
+רבינו יונה על פרקי אבות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>משה קבל תורה מסיני וכו'.</b> ארז”ל (ב"ק ל.) האי מאן דבעי' למהוי חסידא לקיים מילי דאבות ואמרי לה מילי דנזיקין ומפני שאדם משיג אל מעלת החסידות בעשותו אחת מאלה הדברים שמוה בסדר נזיקין. ואע"פ שגם כן אמרו לקיים מילי דברכות והוא מסדר זרעים מפני שמדברת מברכות הזרעים והפירות שמוה בסדר ההוא <small>(אמר המעתיק עיין במדרש שמואל מה שכתב בענין זה בשם רבי יוסף נחמיאש ז"ל).</small> ועוד מפני שהם דברי הסנהדרין שמוה בסדר הדינים וכן כל החכמים הנזכרים עד רבן יוחנן בן זכאי כלם מן הסנהדרין:
+<b>משה קבל תורה מסיני ומסרה ליהושע.</b> בין תורה שבכתב בין תורה שבע"פ. שהתורה בפירושה ניתנה שאם לא כן אי אפשר למדע ביה שהרי כתוב לא תגזול וכל נזיקין בכלל אותו הלאו והן הן התורה שהיה קבלת משה בסיני אע"פ שלא נכתבו. ועוד כתוב בין דם לדם ובין דין לדין ובין נגע לנגע וכמה מראה דמים וכמה דינין מתחלפי' ומראות הנגעים כמה וכמה הידועים אצלינו על פי קבלה ואם היו מפורשין לא היינו יודעין לאי זה הדרך נלך. והם אינם מפורשים כי לא ניתנו לכתוב וכתיב (שמות כ"ד י"ג) ואתנה לך את לחת האבן והתורה והמצוה. תורה זו תורה שבכתב והמצוה זו תורה שבעל פה נמצאת אומר כל המצות שנתנו למשה בסיני בפירושן נתנו והכתב הוא שנקרא תורה שבכתב והפי' הוא שנקרא תורה שבעל פה ומשה למד את כל מפי הגבורה:
+<b>ומסרה ליהושע.</b> כמו שנאמר (שמות ל"ג י"א) ומשרתו יהושע בן נון נער לא ימיש מתוך האהל:
+<b>ויהושע לזקנים.</b> כמו שנאמר (יהושע כ"ד ל"א) וכל ימי הזקנים אשר האריכו ימים אחרי יהושע:
+<b>וזקנים לנביאים ונביאים מסרוה לאנשי כנסת הגדולה.</b> והוא עזרא וסיעתו ונביאי בית שני היו באותה סיעא כמו שאמרו במ' יבמות (דף ט"ז) א"ר דוסא בן הרכינס כשאמר חגי דברים הללו על מדוכה זו היה יושב. הנה כי הנביאים של בית שני אחר החרבן היה כי חגי הנביא היה שמה. ואנשי כנסת הגדולה מסרוה לאנשי דורם. והחכמים לבניהם אחריהם בכל דור ודור. והיתה הקבלה מחכם לחכם עד שנתקבצו כל חכמי ישראל ונזרקה עצה מפי כלם להכתב תורה שבעל פה וכתבו וסתמו התלמוד ואחרי כן לא נוסף בו דבר ולא נגרע ממנו. וגם הדור ההוא מסרוה לגאונים והיתה הקבלה מגאון לגאון רב מפי רב עד היום הזה:
+<b>הם אמרו ג' דברים.</b> הוו מתונין בדין. למורים הוראות ולפוסקין הוראות ולפוסקין את הדין אמרו לבל יסמכו במחשבה ראשונה אך בהמתנ' גדולה ובעיון הדק לבל יטעו בשיקול הדעת כי האדם הממהר להורות נקרא פושע ואע"פ שחשב לומר האמת אין זה שוגג אך קרוב למזיד הוא אשר לא נתן בלבבו לאמר לבב הנמהרי' לא יבין לדעת כי הטעות בכל אדם מצוי הוא וזהו שארז"ל (אבות ד יב) הוי זהיר בתלמוד ששגגת תלמוד עולה זדון. ועל ענין זה אמר שלמה ע"ה (משלי כ"ו י"ב) ראית איש חכם בעיניו תקוה לכסיל ממנו. וכמו שאמר חז"ל (אבות ד ז) הגס לבו בהוראה שוטה רשע וגס רוח. לכן האדם המורה יש לו לישא וליתן בדבר ולהחמיץ המחשבה ולהשהותה כענין שאמרו (סנהדרין לה.) מחמיצין את הדין שעל ידי חימוץ והמתנה מוסיף סברא על סברתו ופלפול על פלפולו עד שידין דין אמת לאמתו כי במחשבה השניה יראה לומר מה שלא ראה בראשונה. ובענין זה אמר אסף (תהלים ע"ג כ"א) כי יתחמץ לבבי וכליותי אשתונן כלומ' אחרי אשר לבבי מתחמץ ומתפלפל על החכמה וכליותי אני משתונן ומתחדד השגתי לדעת כי בלי זה לא ידעתי וזה חלקי. (וכמו) שכתוב אחריו ואני בער ולא אדע בהמות הייתי עמך. והטעם על שאמר <b>הוו מתונין בדין</b> כדי להזהיר יותר על הדינין משאר הוראות שהם עיקר גדול בידיעת יתב' ויתע' וכמו שאמר ירמי' הנביא ע"ה (ירמי' ט' כ"ג) השכל וידע אותי כי אני ה' עשה חסד משפט וצדקה בארץ כי באלה חפצתי נאם ה'. ואיך ישכיל אדם לדעת את ה' והוא דבר הנמנע אך בזאת ידענו לעשות דין ומשפט כי ה' עשה (את) אלה. וזהו שנא' (ירמי' כ"ב ט"ז) דן דין עני ואביון אז טוב הלא היא הדעת אתי נאם ה'. וכתיב במקום אחר (מיכה ו' ח') ומה ה' דורש ממך כי אם עשות משפט ואהבת חסד כי הדינין הם שרש גדול לתורה ומהם נשתת העולם כמו שאמר במדרש (שמו"ר ל ג) כתיב לפני עשרת הדברות ושפטו את העם בכל עת וכתיב לאחר עשרת הדברות ואלה המשפטים. משל למטרוניתא שהיתה הולכת בדרך ועבדי' הולכים לפני' ולאחרי' בכלי זיין:
+<b>והעמידו תלמי' הרבה.</b> כדעת ב"ה. כענין ששנינו ב"ש אומרים אין מלמדין אלא לתלמיד הגון וצנוע וכשר וירא שמים שנאמר (איוב כ' כ"ה) כל (חשך) טמון לצפוניו. וב"ה אומרים מלמדין לכל אדם. מאה בשביל שיצאו מהם עשרה טובים ועשרה כדי שיצאו שנים ושנים לפי שאינכם יודעים אי זה מהם יכשר זה או זה ואם שניהם כאחד טובים. וכה הוא מעשה של הלל שכנס לכל תלמידיו ואמר להם תלמידי יש כאן כולכם אמרו לו הן. א"ל אחד מתלמידיו כלם כאן חוץ מקטן שבהם אמר להם יבא קטן שעתיד הדור להתנהג על ידו. והביאו לו לרבן יוחנן בן זכאי. הנה כי אין לדחות הקטנים מפני הגדולים כי הגדיים נעשו תיישים. ועל ענין זה דרשו רז"ל (יבמות סב:) בבקר זרע את זרעך ולערב אל תנח ידיך אם העמדת תלמידים בבחרותיך העמיד תלמידים בזקנותיך. הנה כי הרבות תלמידים דבר טוב הוא עד מאד וזכות הוא לו לרב:
+<b>ועשו סייג לתורה.</b> כענין שנאמר (ויקרא י"ח ל') ושמרתם את משמרתי כלומר עשו משמרת למשמרתי. והסייג הוא דבר גדול ומשובח לעשות סייג וגדר למצות לבל יוכל להכשל בהם הירא את דבר ה'. לכן המקיים את דברי חז"ל שהם סייגים למצות של תורה חיבב היראה ממי שעושה המצוה עצמה כי אין עשיית המצות הוכחה ליראה כמו השומר לסייגים שהוא נזהר מתחלה שלא יביא לידי פשיעה. אך העושה המצוה ואינו מקיים הסייג מראה לנו כי אם ייטיב בעיניו לעשות מצוה אל ירע בעיניו אם יפשע בה ולפרוץ פרץ לא חש מפני היראה ופורץ גדר ישכנו נחש. הנה כי דברי חכמים ז"ל יסודות ואילנות ליראת שמים שהוא עיקר העולם ויסוד המעלה. וכל מצות כלם פרפראות אלי'. וזהו שאמרו במדרש (שה"ש רבה א') כי טובים דודיך מיין (שה"ש א:) חביבין דברי סופרים מיינה של תורה:
+
+Mishnah 2
+
+<b>שמעון הצדיק היה משיירי כנסת הגדולה.</b> והיה כהן גדול כמו שאמרו במסכת תמיד (כ"א) שהיה יוצא מלובש בבגדי כהונה כנגד אלכסנדרוס וירד והשתחוה לו. אמרו לו עבדיו אדוננו מלך כמוך משתחוה ליהודי זה. אמר להם דמות דיוקנו של זה אני רואה במלחמה ונוצח:
+<b>הוא היה אומר על שלשה דברים העולם עומד.</b> ר"ל שבשביל דברים אלו נברא העולם. כי למטה הוא אומר על שלשה דברים העולם קיים ואינם אלו שזוכר כאן. על כן צריכין אנו לפרש כי עומד שאמרו ר"ל שנברא העולם בשבילם מפני שהם רצון הקב"ה. ר"ל שנברא העולם בשביל בריותיו שעתידין להיות רצון לפניו על ידי עשיית אלה הדברים. ואלו השלשה הם עמוד גדול שבשבילם יגיעו לכל הדברים שאמרו חז"ל שהעולם עומד בשבילם:
+<b>על התורה.</b> שנא' בה (כמו שנאמר) (משלי י"א כ"ז) שחר טוב יבקש רצון. ואין טוב אלא תורה ובשבילה נברא העולם שנא' (ירמיה ל"ג כ"ה) אם לא בריתי יומם ולילה. וזהו שאמר שלמה ע"ה (משלי ח' כ"ב) ה' קנני ראשית דרכו קדם מפעליו מאז. אני נבראתי לפני כל העולם ובעבורי נבראו כל הנבראים כדי לקיימני:
+<b>ועל העבודה.</b> כי הקב"ה בחר בישראל מכל האומות וארץ ישראל מכל הארצות ובחר ירושלים מכל ארץ ישראל ובחר מירושלם ציון כמו שנאמר (תהלים קל"ב י"ג) כי בחר ה' בציון אוה למושב לו. ובחר מכל בבית הבחירה בשביל העבודה שכתוב בה רצון שנא' (ויקרא א' ג') לרצונו לפני ה'. הנה לך כי מפני העבודה נברא כל העולם כלו. אז בחטאינו חרב מקדש ובטלה העבודה. והתפלה אלינו עכשיו במקומה כמו שאחז"ל ולעבדו בכל לבבכם אי זה היא עבודה שבלב הוי אומר זו תפלה וזהו שאומר (תהלים נ"א י"ז) ה' שפתי תפתח שדוד המלך אמרו לפסוק זה על חטאת בת שבע שהיה במזיד ואין מביאין קרבן על הזדונות. ועל זה אמר כי לא תחפוץ זבח ואתנה עולה לא תרצה שאני הייתי יכול להביא קרבן לכפר לי הייתי מביא עכשיו שאיני יכול ה' שפתי תפתח ופי יגיד תהלתך ותקבל התפלה במקום קרבן ותכפר לי על חטאתי. גם אנחנו שאין לנו קרבן שיכפר לנו לא זדונות ולא שגגות ה' שפתי תפתח ותקבל תפלתנו במקום הקרבנות:
+<b>ועל גמילות חסדים.</b> כענין שאמרו (סוכה מט:) גדולה גמילות חסדים יותר מן הצדקה שגמילות חסדים היא בין לעניים בין לעשירים והצדקה אינה אלא לעניים. גדולה גמילות חסדים שהיא בין בגופו בין בממונו והצדקה אינו אלא בממונו. וזהו שאמרו (ב"ב ט.) הנותן פרוטה לעני מתברך בשש ברכות והמפייסו בדברים מתברך באחת עשרה. ומענין גמילות חסדים הוא להשגיח לעניים ולבחור בין טוב לרע ולהקדים הצנוע וירא שמים על האחרים שאינם כמותו (ואם בכלם נעשה צדקה) וכמו שאמר ירמיה ע"ה (ירמיה י"ח כ"ג) ויהיו מכשלים לפניך בעת אפך עשה בהם. אפי' בשעה שיעשו צדקה הכשילם שיתנוה במקום שאינו הגון. וגמילות חסדים היא אף לעשירים להלוות להם ממון בשעה שאינו מצוי בידם ולתת להם עצה כמו שאמר שלמה המלך ע"ה (משלי כ"ז ט') שמן וקטרת ישמח לב ומתק רעהו מעצת נפש. כלומר כאשר שמן וקטרת הן משמחין את הלב כך ימתק רעהו מעצת נפש וכשיתן לו עצה טובה ישמח עליה. והיא מדת חסד גורמת להיות רצון לפני ה' ובשבילה נברא העולם כדי לעשותה ועל זה אמר שלמה בחכמתו (משלי י"ד ל"ד) צדקה תרומם גוי וחסד לאמים חטאת וסמיך רצון מלך לעבד משכיל. רצון הקב"ה אינו אלא לישראל המשכילים לעשות דברים שהם לרצון לפניו:
+
+Mishnah 3
+
+<b>אנטיגנוס איש סוכו וכו' אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס.</b> לפי שאין זו עבודה שלימה שאינו עושה בשביל רבו אך לקבל פרס:
+<b>אלא הוו כעבדי' המשמשין את הרב על מנת שלא לקבל פרס.</b> <small>(אמר המעתיק לדעתי צ"ל כאן תיבות</small> וקשה לגירסא זו) כי אין לאדם לעשות המצות על דעת שלא יהיה לו פרס עליהם אלא הגירסא שלא על מנת לקבל פרס שלא יעשה המצות בשביל הפרס אע"פ שיש לו לחשוב כי שכר יהיה לו חלף עבודתו. אבל נראה לי כי גירסת הספרים היא עיקר. שעבודה כזו מצינו בבני אדם כי העבד מקנת כספו חייב הוא לעבוד עבודה בשלא שיתן לו פרס. גם כן יש לאדם לעבוד את ה' על מנת שלא לקבל פרס אלא מפני חסד שגמלו כבר ומפני מעלת הרב שהוא ראוי לכך וזו היא עבודת הש"י ויתעלה מאהבה שנאמר (דברים ו' ה') ואהבת את ה' ואי זו היא עבודת שלימה בבני אדם. הרוצה לשמש אוהבו מפני אהבתו אותו מימים קדמונים ואף אם ידע שלא יתן לו פרס. ואהבה כזו יש לאדם לאהוב עבודת ה' ועל כן סמך זה לענין היראה ואמר:
+<b>ויהא מורא שמים עליכם.</b> לעבוד את ה' מיראה ומאהבה כעבד שעובד רבו מפני גדולתו ומעלה על דעתו שיכול לעונשו ונמצא משמשו מיראה לא מפני יראתו מן העונש אלא מפני גדולת הרב שיש בידו לענוש:
+
+Mishnah 4
+
+<b>יוסי בן יועזר איש צרדה ויוסף בן יוחנן איש ירושלם קבלו מהם.</b> משמעון הצדיק ומאנטיגנוס איש סוכו:
+<b>יוסי בן יועזר אומר יהי ביתך בית ועד לחכמים.</b> ר"ל בית שיתקבצו לשם החכמים כאשר יצטרכו לדבר זה עם זה. ואין זה אלא בבית אדם גדול וחשוב. שאם בבית אדם פחות כאשר יאמרו לחכם ללכת שמה שמא לא ירצה כי הוא נבזה בעיניו נמאס ואת יראי ה' לא יכבד:
+<b>והוי מתאבק בעפר רגליהם.</b> שינהג להם כבוד שיהיה דרכם לעמד לפני החכם ומהן יושבין על הספסלים בבית המדרש ומהם יושבין לפניהם על גבי קרקע בעפר רגליהם כמו שאמרו (חולין נד.) כל הימים ששימש אותו תלמיד בישיבה שימשתי אני בעמידה. וזהו שאמר התכבד עם כל הבריות והוי מכבד את החכמים:
+<b>והוי שותה בצמא את דבריהם.</b> וזהו כמו שנאמר (משלי כ"ז ז') נפש שבעה תבוס נופת ונפש רעבה כל מר מתוק. מי שהוא שבע מדברי תורה ואין חפצו בהן אפי' אומרים לו מרגליות בתורה תבוס אותם נפשו. והרעב מהם ומתאוה לשמעם אפי' אומר לו דבר בלא טעם ימתק בפיהו וישמח בו שהוא יודע שהוא אמת אחר שרבו אמרו:
+
+Mishnah 5
+
+<b>יוסף בן יוחנן איש ירושלם אומר יהי ביתך פתוח לרוחה.</b> י"א שימצאו בביתו הרוחה בני אדם הצריכין. או פי' שיהיה ביתו כבית אברהם אבינו ע"ה שיהיה ביתו בדרך במקום דוחק כדי שיכנסו לשם העוברים והשבים ויהיה ביתו פתוח לארבע רוחות מכל צד שיבואו שימצאו פתח פתוח ויפנו לשם כמו שאמר איוב (איוב ל"א ל"ב) דלתי לאורח אפתח:
+<b>ויהיו עניים בני ביתך.</b> הוא נדרש לשני פנים. במקום שקונה עבדים ומפרנסם ישתמש בעניים ויפרנס אותם ולא יצטרך להוציא מעות בקנייה שנמצא מרויח ועושה מצוה. פ"א וגם שיהיו העניים רגילין לביתו ויעמדו שם בלא בשת פנים בהראותו להם פנים של שמחה ולתתו להם רשות בכל אשר לו כאשר יתן איש לבניו ולאנשי ביתו:
+<b>ואל תרבה שיחה עם האשה.</b> ששיחת הנשים מביא' לידי הרהור עבירה וביטול תורה:
+<b>באשתו אמרו קל וחומר באשת חבירו.</b> (כמרז"ל כי באבות דר' נתן אומר) באשתו נדה אמרו ק"ו באשת חבירו. ר"ל שלא ירבה דברים עם אשתו נדה שמא יתגבר עליו יצר הרע ויבוא לידי פשיעה וק"ו באשת חברו שיצרו תקפו עליה ביותר. שאם בזאת שלמחר תהא לו מותרת ודומה לו פת בסלו אמרו כ"ש באשת נכרי שהיצר מתאוה אליה כענין שנאמר (משלי ט' י"ז) מים גנובים ימתקו. ונראה לפרש כפשוטו <b>באשתו אמרו</b> שלא להרגילה בדברים לעולם כדי שלא יהא מצוי עמה בכל יום. שאין לאדם להיות עם אשתו להנאתו אך לקיים המצוה להפריש בין האדם ובין הבהמה כמו שאמרו במסכת ברכות (כב.) גבי בעל קרי שלא יהא מצויין עם נשותיהן כתרנגולין. והיא מדת הפרישות המביאתו למדרגות העליונות כדאמרינן (ע"ז כ:) פרישות מביאה לידי טהרה:
+<b>מכאן אמרו חכמים כל המרבה שיחה עם האשה גורם רעה לעצמו.</b> כלומר גורם שהיצר מתגבר עליו שנקרא רע כדאמרינן (קדושין ל:) גדול יצר הרע שבוראו קראו רע שנאמר (בראשית ח' כ"א) כי יצר לב האדם רע מנעוריו. וזה האיש גורם הרע לעצמו שנתן לו מקום והזמנה להדבק בגופו על ידי השיחה והפריץ על המדות יותר משאר בני אדם שפעמים יצר מתגבר עליהם אבל בשלא יעשו הם דבר גורם ולא הגרמת עצמן תפתח עליהם הרעה:
+<b>ובוטל מדברי תורה.</b> כי מחשבת התורה לא תכון לנגד עיניו בעוד לבו פונה אל האשה ולא לשיחתה כי הן שתי מחשבות שאין הלב סובלתן כאחד:
+<b>וסופו יורש גיהנם.</b> שסוף בא לידי עבירה אחר אשר בשרירות לבו הולך ומרבה דברים על פנים (<small>אמר המעתיק נראה להגי' במקום</small> על פנים עם האשה <small>עיין במדרש שמואל</small>) יעשה חטא וירד שאלה. וזהו שאמר שלמה ע"ה (קהלת ז' כ"ו) ומוצא אני מר ממות את האשה אשר היא מצודים וחרמים לבה אסורים ידיה. ר"ל כי המות יסירהו מן העולם מחיי עולם קטן אבל האשה תאבד הנפש לעולמי עד. הנה כי היא מר ממות אשר היא מצודים וחרמים. האדם כיון שמביט באשה נלכד הוא ברשתה אשר היא מצודה ולא יכול להמלט ממנה. כי האיש רואה אשר חשקה לבו ואינו רואה מה יהיה לו עליה באחרית הימים. כמו שאמר הפייט יונה פותה הולכת במדבר רואה את הבר ואינו רואה את המכבר. וחרמים לבה כשהיא חושקת את האדם בלבה אפי' אם לא יחשוק אותה ומזלו הרע של זה האיש גרם שתחשק היא. בו אסורי' ידיה שאם אחזה בידיה כבר לקוח הוא בבית האסורים ושוב אין לו תקנה. טוב לפני האלהים ימלט ממנה וחוטא ילכד בה (קהלת ז' כ"ו) שהצדיקים הקב"ה שמרן ואין מזמן להם דבר אשר יוכלו להכשל בו אבל החוטא שאינו מתרחק מדרכים רעים ואין לבו שלם מזדמן אליו ענין כזה:
+
+Mishnah 6
+
+<b>יהושע בן פרחיה ונתאי הארבלי קבלו מהם.</b> מיוסי בן יועזר ומיוסף בן יוחנן:
+<b>יהושע בן פרחיה אומר עשה לך רב וקנה לך חבר.</b> שאפי' אתה יודע כמותו עשה אותו רב עליך מפני שאדם זכר מה שלמד מרבו יותר ממה שאדם לומד מעצמו. ועוד כי פעמים יבין הדבר יותר ממנו ונמצא מלמדו ואפי' אם שניהם שוין בחכמה:
+<b>וקנה לך חבר. </b> לשלשה דברי' אדם צריך אל החבר הטוב. האחד לדברי תורה כמו שאמר הרבה למדתי מרבותי ומחברי יותר מרבותי. והשני למצות שאף כשאין חבירו חסיד ממנו ופעמים שגם הוא עושה אשר לא כדת. כשהוא נהנה בדבר עושה העבירה. אבל אין חפצו ורצונו שחברו יעשנה כי אין לו הנאה בזה וכמו שאמרו (קדושין סג:) ואין אדם חוטא ולא לו. נמצאו שניהם חוזרין בתשובה כל אחד על פי חברו. והשלישי לענין העצה שיקחנו להיות לו מעיר לעזור בכל ענינו ולקחת ממנו עצה טובה ולהיות בן סודו אחר היותו עמו בברית ולא יגלנו לאחרים לבל יפרו מחשבתו ואף לא לנראים אליו כאהבים כי צורת האהבה נכרת על פניהם. ועל זה אמר שלמה ע"ה (משלי ט"ו כ"ב) הפר מחשבות באין סוד וברוב יועצים תקום. ומה שאמר <b>וקנה לך חבר</b> בלשון (נקיה) [קניה] שאם לא ימצאנו בחנם יקחנו בכספו ויבזבז נכסיו כדי להשיג אל חבר טוב או שיקנהו בפיוס דברים ובלשון רכה ולא יקפיד בדבריו ויסבול אמרי פיהו אף כשיאמר דבר כנגדו אל ישיבהו מענה. שבלא כן לא ישאר באהבה שהדעות חלוקים הם ופעמים יבקש דבר אוהבו כנפשו יאמר ראה זה לא אכשר ואם לא יעשה כן (ויעבירהו על כל פנים) תפרד החבילה. וזהו שאמר שלמה ע"ה (משלי י"ז ט') מכסה פשע מבקש אהבה ושנה בדבר מפריד אלוף. ר"ל המכסה כשיפשע חברו מבקש אהבה כי על ידי זה תתקיים אהבתם שיסבול פשעיו. ושנה בדבר אם חברו אומר כנגדו וחוזר אותו ואומר ראו מה אמר פלוני מה דבר עלי מפריד אלוף (על כל פנים) מפריד אלופו ממנו ר"ל אוהבו:
+<b>והוי דן את כל האדם לכף זכות.</b> זה מדבר עם אדם שאין יודעין בו אם הוא צדיק ואם הוא רשע. ואם מכירין אותו והוא איש בינוני פעמים עושה רע ופעמים עושה טוב ואם יעשה דבר שיש לדונו לכף חובה ויש לדונו לזכות בשיקול או אפי' (לידי) כפי הנראה נוטה לכף חובה יותר. אם משום צד ענין יכול לדונו לזכות יש לו לומר לטובה נתכוון. אבל אין הדברים בצדיק גמור ולא ברשע גמור. כי הצדיק אפי' במעשה שכלו רע ונוטה לכף חובה מכל עבר ידינהו לטובה לאמר כי שגגה היתה שיצאה מלפני השליט והנה ניחם והביט ובקש מחילה. וכמו שאמרו חז"ל (ברכות יט.) אם ראית תלמיד חכם שעבר עבירה בלילה אל תהרהר אחריו ביום שמא עשה תשובה שמא ס"ד אלא אימא ודאי עשה תשובה. פי' שמא ס"ד כיון שהוא ת"ח ועד עתה לא אירע דבר קלקלה בידו על כל פנים מיד עשה תשובה. הנה לך כי אין לדון לכוף חובה הצדיק גמור לעולם וממנו לא הוצרך לומר והוי דן את כל האדם לכף זכות. גם מן הרשע הגמור לא אמר. אפי' מעשהו כלו טוב ואין נראה לחוש עליו משום צד עון יש לאדם לדונו לכף חובה ולומר לפנים עשה ואין תוכו כברו. וכמו שנאמ' (משלי כ"ו כ"ה) כי יחנן קולו אל תאמן בו כי שבע תועבות בלבו. וכך כתב רמב"ם ז"ל. ועל ענין זה אמר שלמה בחכמתו (משלי כ"א י"א) משכיל צדיק לבית רשע מסלף רשעים לרע. ר"ל בני אדם חושבים כי הצדיקים מפני שאינם יודעין לעשות רע אינם מכירים דרכי רשע כי לא יבינו העושים אותו. ואין הדבר כן כי הצדיק משכיל לבית רשע ויודע ומכיר ומשגיח רוע מעלליו יותר משאר בני אדם שיודעין ולא יתנו אותו על לבם. מסלף רשעים לרע הצדיק כשרואה מעשה רשעים הנראים בדרך טוב מסלף אותו ומטהו לדינו לאמר פעל און כי לא נתכוון למצוה אך לשום עצמו בחזקת הטובים:
+
+Mishnah 7
+
+<b>נתאי הארבלי אומר הרחק משכן רע.</b> לשוכר בתים ולקונה עבדים אמרו. כי כאשר ישאל איש תחלה על דירה ובמקום דוחק כך יש לו לשאול על השכנים אם רעים הם ירחק מהם ולטובים יקרב:
+<b>ואל תתחבר לרשע.</b> שהוא עונש גדול שאין כמותו כי החטא החמור פשע בו עשה עבירה אחת אבל זה בכל העבירות שעושה הרשע יש לו חלק בהם ונמצא עושה חטאים רבים גדולים ועצומים. ואם ידיו אסורים ולא נהנה מהם ואוי לרשע ואוי לשכנו כי הוא חוטא ושכנו מנוגד. שכן הוא מפורש באבות דר' נתן (ל ג) כל המדבק לרשעים אע"פ שאינו עושה כמעשיהם נוטל שכר כיוצא בהם והמדבק לצדיקים אע"פ שאינו עושה כמעשיהם נוטל שכר כיוצא בהם. ועל זה נאמר (ד"ה ב' כ' ל"ז) בהחברך כו' פרץ ה' את מעשיך:
+<b>ואל תתיאש.</b> סמך שני דברים האלה ואמר אל תתחבר לרשע שאין לך להתיאש מן הפרענות ואל תאמר בלבך עודנו עומד בשלוה והשעה משחקת לו אתחבר אליו וכשיעבור מזלו הטוב אתרחק ממנו ולא תוכל כי לא תדע מה ילד יום וברגע יבא אידו ותלקח עמו כאשר החל לנפול הוא וכל אוהביו יפולו. וגם אל תאמר אראה לו אהבה לפנים ולא אהבנו בלבי. כי גם רע שתחניפנו והיא חטא להחניף הרשעים בעולם הזה. ועל ענין זה אמר שלמה (משלי כ"ד כ"א) ירא את ה' בני ומלך עם שונים אל תתערב כי פתאם יקום אידם ופיד שניהם מי יודע. פי' סמך יראת ה' (בני ומלך) אל יראת מלך ב"ו למשל ולענין יראת הגוף הנראית לעין ליראת הנפש הנעלמת ואמר כאשר אתה רואה כי המלך שונא לכל אוהב שונאו וכי יפקוד עליו רעה ישאל איזהו אשר מלאו לבו לאהוב את שונא המלך ויעשה לו כאשר עשה לשונאו כך הקב"ה עושה לכל מתערב עם שונים. כלומר המשני' את התורה ואת המצוה. כי שונים יוצא כמו (איוב כט כב) אחרי דברי לא ישנו. וכאשר הרשעים השונים ילקו וגם חבריהם יאספו עמהם (ד"ה ב' י"ט ב') הלרשע לעזר ולשנאי ה' תאהב ובזה יהיה עליהם. כי פתאום יקום אידם שלא תאמר אתערב עמו עתה וכי תבוא עליו הרעה אתרחק ממנו. כי פתאום יקום אידו ולא תוכל להמלט על נפשך. ופיד שניהם מי יודע ר"ל פיד שונא המלך ופיד שונא הקב"ה מי יודע מתי יבוא להם ואין אדם יכול להזהר ולהתחבר עמהם ולהציל נפשו:
+
+Mishnah 8
+
+<b>יהודה בן טבאי ושמעון בן שטח קבלו מהם.</b> מיהושע בן פרחיה ונתאי הארבלי:
+<b>יהודה בן טבאי אומר אל תעש עצמך כעורכי הדיינין.</b> ר"ל ראש כמו שאמ' בבראשית רבה (כג י) ועפרון יושב בתוך בני חת באותו יום מינוהו ארכי כלומ' ראש הדיינין. וגם בוישלח יעקב מלאכים ארכי ראש הלסטים. וגם בערוך תמצא ארכי ולשם מפרש אותו. ופי' זה הוא אל תעש עצמך כעורכי הדיינין שישאלוך ותאמר להם הדינין ואחר שישמעוה ממך הולכים לדיינין אחרים לדון ויאמרו להם כבר אמר לנו ראש הדיינין כך הדין אל תעש עצמך כמותם. מהרמב"ם ז"ל פי' אחר. <b>אל תעש עצמך כעורכי הדיינין</b> (לא) דבר בכאן במי שמלמד טענות של שקר לחברו ולטעון בהן. כי אדם זה רשע גמור הוא ולא הוצרך לומר כי אין לאדם לעשות כן כי יחשדוהו וידברו עליו כי עבירה גדולה היא. אלא שמסדר לו טענותיו ועורך לפניו הדינין ומגלה ליחיד דינו שאינו ראוי לעשות כן כי יחשדוהו וידברו עליו רע. וכההוא מעשה דר' יוחנן במס' כתובות (נב:) דמעקרא סבר ומבשרך לא תתעלם (ישעיה נח ז) ולבסוף סבר אדם חשוב שאני:
+<b>וכשיהיו בעלי הדין עומדין לפניך יהיו בעיניך כרשעים.</b> שלא תטה לבך אל אחד מהם ולא תחשוב כי הוא (צדיק) בדינו שאם כן לעולם לא תדין הדין לאמיתו כי שרירות לבך עם זה ולא תוכל לראות לו חובה. אך כאילו רשעים שניהם בדינם וטוענין שקר יהיו בעיניך ולא יהיה לבך נוטה אל אחד מהם עד שתבוא הדבר לאור על נכון:
+<b>וכשנפטרין מלפניך יהיו בעיניך כצדיקים כשקבלו עליהם את הדין.</b> זו היא מדת החסידות אחר שאתה יודע שהאחד טען שקר לא יהיה בעיניך (לעולם) בחזקת שקרן ובעל דין קשה. ואין ראוי לחשדו שקבל עליו את הדין ויצא מבית דין חייב. ויש לחשב שחזר בתשובה ואין בדעתו לעשות כן כל ימיו:
+
+Mishnah 9
+
+<b>שמעון בן שטח אומר הוי מרבה לחקור את העדים והוי זהיר בדבריך.</b> לעשות להם דרישה וחקירה הרבה פעמים. ובזה תגלה סוד כי ברוב דברים לא יחדל פשע ומלמד תוך דבריהם אם לשקר העידו:
+<b>והוי זהיר בדבריך שמא מתוכם ילמדו לשקר.</b> כי כשתחקור אותם על שום ענין תוכל לדבר דבריך שהם יבינו מאיזה צד יתחייב אותו בדינו וילמדו מתוך דבריך מה צריכין לשקר כדי לזכות:
+
+Mishnah 10
+
+<b>שמעיה ואבטליון קבלו מהם.</b> שמעיה אומר אהוב את המלאכה. שלא תבטל אדם ממלאכה כי הבטלה מביאה את האדם לידי שעמום (כתובות נט:) והיא מדת החולי שנאמר עליו (משלי כ"א כ"ה) תאות עצל תמיתנו כי מאנו ידיו לעשות. רוצה לומר כאשר הוא מרגיל איבריו להתבטל ממלאכה מאנו ידיו כי ההרגל שולט עליהם. ואמרו עליו עוד (משלי כ' ד') מחרף עצל לא יחרש ושאל בקציר ואין. שהוא חושב כי כשישב בטל מן מלאכה שהיא מנוחה לו והוא הפך כי ביגיעה יהיה לו מנוחה כי מפני החורף ינוח ויעמוד בביתו ולא יחרוש ושאל בקציר לאסוף התבואה ואין וימת ברעב. אבל החורש בחורף (משלי כ"ח י"ט) עבד אדמתו ישבע לחם כי אין אדם משיג למנוחה אך ביגיעה תחלה. כי מרדף רקים ורודף אחרי יושבי אל הקרנות הבטלים ממלאכה ישבע ריש:
+<b>ושנא את הרבנות.</b> סמך זה לעבודת המלאכה שהם מענין אחד שישנא את הרבנות ומעלת הבטלנין שסופן לבוא אל מדת העוני. ויעסוק במלאכתו כל היום כדאמר (פסחים קיג.) ליפשוט נבילתא בשוקא ואכול אגרא ולא תימא כהנא אנא גברא רבא אנא. ועל זה אמר שלמה ע"ה (משלי י"ב ט') טוב נקלה ועבד לו ממתכבד וחסר לחם. ואין פי' של נקלה כמשמעו אך הוא הפך לשררת המתכבד:
+<b>ואל תתודע לרשות.</b> כי עבודת הרשות היא קשה עד מאד ועל כל פנים כיון שמקבל עליו עול מלך סופו לפרק עול מלכות שמים ולבטל המצוה כי הוא מתפחד מן הרשות ומלאכתו מרובה ויעשה מלאכת ה' רמיה מפני המלאכה ההיא. ועוד שלסוף יורידנו מנכסיו בלי תועלת שאין מקרבין לאדם אלא לצורך עצמן. ועל כל פנים כיון שמקבל עליו עול מלך בשר ודם פעם אחת לא יוכל לעשות אשר האדון מבקש:
+
+Mishnah 11
+
+<b>אבטליון אומר חכמים הזהרו בדבריכם שמא תחובו חובת גלות.</b> רמב"ם ז"ל כתב באבות בפירושיו על דרך נכון <b>הזהרו בדבריכם</b> לבאר דבריכם כדי שלא תניחו מקום למינים <b>שמא תחובו חובת גלות ותגלו למקום המים הרעים</b> מקום המינין שמראין פנים בתורה שלא כהלכה וידקדקו מתוך דבריכם דברים אשר לא כן:
+<b>וישתו התלמידים הבאים אחריכם.</b> שישמעו דבריכם ולא הבינו ויסמכו על דברי המינין שיפרשו דבריכם על פי דעתם ויהיו סבורים שזו היתה דעתיכם <b>וימותו</b> בעונם <b>ונמצא שם שמים מתחלל</b>:
+
+Mishnah 12
+
+<b>הלל ושמאי קבלו מהם.</b> משמעיה ואבטליון:
+<b>הלל אומר הוי מתלמידיו של אהרן אוהב שלום ורודף שלום אוהב את הבריות ומקרבן לתורה.</b> ר"ל שיאהב בלבו האמת והשלום וירדוף אחריו בפועל ידיו. כי יש בני אדם אוהבים אותו בלבם לא שיטרחו עצמן לשום שלום בעולם ואינם הולכים בדרכי שלום אך העושין פעולה ומשימין שלום בין אדם לחבירו ואוהבים לעשות המלאכה כמו שנאמר (תהלים ל"ד י"ד) בקש שלום ורדפהו אותם הם מתלמדיו של אהרן שהיה עושה כדבר הזה:
+<b>אוהב את הבריות ומקרבן לתורה.</b> כשהיה אהרן מרגיש באדם שהיה עושה עבירה בסתר הולך אליו ומתחבר עמו ועושה אותו אוהבו והחוטא מעלה על לבו אלו היה אהרן יודע מצפוני לבי כלום הי' רוצה בחברתי אלא שאני מוחזק בעיניו כאדם כשר ובעל מצות אך אם יודע מחשבתי הרעה יתרחק ממני מהתחברו לרשע כמוני היום ויתנחם על רעתו ויהרהר בתשובה וזו היא אליו גרמה ותועלת גדולה להפר מחשבתו הרעה. וזהו שנא' עליו (מלאכי ב' ו') בשלום ובמישור הלך אתי ורבים השיב מעון:
+
+Mishnah 13
+
+<b>הוא היה אומר נגד שמא אבד שמא.</b> ר"ל אדם המתגאה ויצא שמו בעולם על יד גאותו וגדולתו ועושה לו שם כשם הגדולים אשר בארץ כנגד השם הגדול הנמשך בגאוה כן יאבד שמו אבדון גדול ולא יזכר ולא יפקד:
+<b>ודלא מוסיף יסף.</b> מי שהוא חכם ואינו רוצה להוסיף חכמה על חכמתו ויאמר בלבו כבר למדתי כל התורה כלה וראיתי דרכיה ונתיבותיה מה לי ולצרה הזאת לטרוח בהבל ימי ומה אתבונן בה ולא הבינותי. יהי רצון שזה האיש ימות ויאסף אל עמו ולמה יחיה עוד אחר שכבר קם מללמוד:
+<b>ודלא יליף קטלא חייב.</b> מי שלא למד כל עיקר נמשל כבהמה כי למה נברא בעולם אך להבין ולהורות בתורה שדרכיה דרכי נועם וזה שלא עסק בתורה כל ימיו ועודנו מחזיק ברשעתו אין ראוי לחיות אפי' יום אחד ואפי' שעה אחת:
+<b>ודישתמש בתגא חלף.</b> המתכבד בכתרה של תורה ונהנה בכבודה ועושה אותה ככלי לעשות בו צרכיו הרי זה נספה כדתנן לקמן (ד ה) אל תעשם עטרה להתגדל בהם ולא קרדום לחתוך בהם עצים וכן היה הלל אומר ודישתמש בתגא חלף:
+
+Mishnah 14
+
+<b>הוא היה אומר אם אין אני לי מי לי.</b> אם לא אוכיח עצמי שאזרז עצמי במצות מי לי להוכיח ולזרזני. כי זרוז האחרים טוב הוא לפי שעה אבל כשיעורר האדם את עצמו בכל יום ויום יוסיף לחשוב מחשבות לעשות מלאכת ה' ואין שכחה לפניו כאשר לבו חפץ והוא דרך ישר לפני איש:
+<b>וכשאני לעצמי מה אני.</b> עדיין לא אוכל להשיג אל אחד מני אלף ממה שאני חייב לעשות. ומשלו משל למה הוא דומה למלך שנתן שדהו לעבדיו ופסק עמהם בשלשים כור לשנה. טרחו בה הרבה והביאו לו חמשה כורין. אמר להם המלך והלא פסקתם עמי בשלשי' כורין אמרו לו אדוננו המלך שדה שנתת לנו זבורית היתה טרחנו בה הרבה ולא היינו יכולין להוצי' ממנה יותר מחמשה כורין. כך אמרו לפני הקב"ה יצר הרע שנתת לנו מנעורנו הוא שנאמר (בראשית ח' כ"א) יצר לב האדם רע מנעוריו. ואפי' כשאדם טורח הרבה לעשות הישר בעיני ה' אין אדם יכול להשיג אלא לדבר מועט ממה שחייב לעשות. וזהו שנא' (תהלים ק"ג ט"ו) כי הוא ידע יצרנו זכור כי עפר אנחנו. שאם לא מפני יצר הרע הרבה באדם אפי' בלא שיטרח ויחזור אחר המצוה היה עושה מהם הרבה כשדה עדית אפי' אם לא יטרחו בעבודת אדמתו יצא ממנה שום דבר. אבל עכשיו שיודע שאפי' אם יטרח הרבה לא ישיג אלא המיעוט מפני יצר הרע שמקלקל גופו. כל שכן אם לא יטרח תשאר נפשו ריקה מן המצות כמו שדה זבורית אם לא יטרח בה. ואם לא יזבלנו ויחרישנו לא יצא ממנו שום דבר ועל זה זה נאמר (משלי כ"ד ל') על שדה איש עצל עברתי ועל כרם אדם חסר לב והנה עלה כלו קמשונים כסו פניו חרלים וגדר אבניו נהרסה. ומפני זה סמך עוררות אחרים ועוררות עצמו ואמר אם אין אני לי מי לי ואם לא אטרח ומעורר את עצמי לחזר אחר המצות אשאר מהן ריקן שאף כשאני לעצמי וטורח בהן איני משיג לחלק קטן מכמה חלקים ומה אני משיג אם לא אטרח כלל:
+<b>אם לא עכשיו אימתי.</b> שלא יאמר אני היום עסוק במלאכתי למחר אפנה ואעסוק ואתקן עצמי. כי שמא לא תפנה ואפי' אם יפנה היום ההוא חלף עבר ובטל אותו ממלאכת ה' ולא יוכל לשלמו כל ימיו כי כל הימים אשר הוא חי על האדמה חייב הוא לתקן עצמו ולעסוק במצות ואין לו רשות ליבטל ממלאכתו ואפי' שעה אחת. ועוד יש בכלל זה הלשון <b>אם לא עכשיו</b> בימי נערות <b>אמתי</b> אם עד זקנה ושיבה יניחנה לא יוכל לעשותה. ועל ענין זה אמר דוד ע"ה (תהלים קמ"ד י"ב) אשר בנינו כנטעים מגדלים בנעוריהם. ר"ל כי הנטע בעודנו קטן אדם יכול לגדלו להיות עץ ישר ולא יהיה עקום אך לאחר שגדל בעקומו היותו קשה הוא מאד לתקן. וכן האדם בעודנו קטן בקל הוא להיות בדרך טוב ולסור מן הרע אבל אם הזקין ברשעו קשה בעיניו להניחה כמו שכתוב (משלי כ"ב ו') חנך לנער על פי דרכו גם כי יזקין לא יסור ממנה וכתיב (דברים כ' י"ט) כי האדם עץ השדה. ועוד כי התשובה בימי זקנה אינה תשובה שלמה כי באותו זמן אין היצר חזק והתאוה נקיה ולא תערב לנפש ואין לו חפץ בהנאת העבירות וזו היא הסיבה אליו לתשובה. ועל ענין זה נאמר (קהלת י"ב א') וזכר את בוראך בימי בחרותיך עד אשר לא יבאו ימי הרעה והגיעו שנים אשר תאמר אין לי בהם חפץ:
+
+Mishnah 15
+
+<b>שמאי אומר עשה תורתך קבע.</b> כמו שאמרו באבות דר' נתן (כח י) כל העושה תורתו עיקר ומלאכתו טפלה עושין אותו עיקר לעולם הבא. וכל העושה תורתו טפלה ומלאכתו עיקר עושין אותו טפלה לעולם הבא. ר"ל אע"פ שלא עשה עבירה ולא עשה התורה עיקר אפילו אם היה (ראוי) להיות בגן עדן טפל יהיה שמה:
+<b>אמור מעט ועשה הרבה.</b> כשתבטיח את חבירך לעשות בעבורו שום דבר אמור לו מעט ועשה לו הרבה והוא מדרך המוסר והחסידות. ולמדנו מאברהם אבינו ע"ה דכתיב ואקחה פת לחם ואחר כך ויקח חמאה וחלב ובן הבקר וגו'. פי' אחר <b>אמור מעט ועשה הרבה</b> והיא מדת עליונות. ורבותינו ז"ל למדוה מהקב"ה ית' שלא הבטיח אלא בשתי אותיות שנא' דן אנכי וגאלם בשבע ועשרים מלות שנא' או הנסה אלהים לבוא לקחת לו גוי מקרב גוי וגו'. ועל זה אמר ר' סעדיה גאון ז"ל אם להבטיח את אבותינו בשתי אותיות עשה להם כמה נסים ונפלאות על הגאולה העתידה לבא שנכתבו כמה דפין וכמה קונדרסין וכמה ספרים מהבטחות וכמה נחמות בירמיה בנביאים על אחת כמה וכמה כי נפלאים יהיו מעשיו ממה שהבטיח נפשינו יודעת מאד. ויש לו לאדם לדעת ולחשב בדבר ולתת את לבו כי שכר גדול יהיה לו מפני הבטחות:
+<b>והוי מקבל את כל האדם בסבר פנים יפות.</b> שיראה להם פנים של שמחה כדי שתהא רוח הבריות נוחה הימינו. פי' אחר <b>והוי מקבל וכו'</b> שיתרחק ממדת הכעס שהיא מדה רעה עד מאד וינהג עצמו במדת הרצון על דרך שיהיו מרוצין ממנו בני אדם נאה ומקובלת. ועל זה אמרו חז"ל בדרך מוסר תרצה שתחפץ חפץ כזה שלא תחפוץ. שאין אדם יכול להשיג שיהיו בני העולם חפצים בו אם לא יעבור על מדותיו. ואם לא יעבור חפצו מפני חפצם מבטל רצונו מפני רצון אחרים. ובזה יהיה לו אוהבים רבים וישמור נפשו מנזקין של בני אדם. כי המראה להם פנים של זעם ישנאוהו ויבקשו להרע לו:
+
+Mishnah 16
+
+<b>רבן גמליאל אומר עשה לך רב והסתלק מן הספק.</b> ר"ל שיקבל חברו לרב אע"פ שלא יהיה חכם יותר ממנו ואפי' אם לא השיג אל חכמתו כדי שיסתלק מן הספק. ובירושלמי אומר זיל איתי לי זקן מן השוק דאיסמוך עליה ואישרי לך. שפעמים החכם יסתפק בהוראה ואינו יודע למה לומר. אם יתיר ושמא הוא אסור ותארע תקלה על ידו ואם יאסור המותר נמצא מפסיד ממונן של ישראל והתורה חסה עליו. על כן יעשה חברו רב וישאל ממנו ספקותיו. ויעשה ההוראה על פיו אפי' אם הדבר הוא פשוט אליו ואפי' להתר אף כשאינו גדול כמותו בחכמה. וכן אמרו הגאונים ז"ל כל היכא דלמר מספקא ליה ולמר פשיט ליה הלכתא כמאן דפשיט ליה. ואפי' תלמיד לפני הרב:
+<b>ואל תרבה לעשר אומדות.</b> שלא יעשר מאומד פירותיו. ורצה לעשר בעין יפה מה שמדד יותר מן העשירית נמצא שהוא טבל שאינו מעושר עד שיתן עיניו לעשר אותו והוא לא חשב עליו ונמצא שיש קלקול במעשר הזה. וזה הדבר הוא משל מענין הסברא שאין לאדם לעשותה מאומד. אלא על דרך העיקר ושירד לסוף הדעת. ואין זה בכל הסברות שיש שהיא לפנים והחכם אע"פ שסברתו נוטה לזה הצד מבין הוא מכיר כי חכם אחר יוכל לומר דרך אחרת אלא שזה נראה לעיניו יותר. ויש סברא שהחכם מחדש אותה יכיר וידע כי הוא מוכרחת על פי סברא הנכונה ואין אליה פנים אחרות ולא יהי' חכם שיחלוק עליה והמבין יבין. ועל זה סמך הדבר אל <b>עשה לך רב והסתלק מן הספק</b> שהם מעין הסברא כמו שכתבנו:
+
+Mishnah 17
+
+<b> שמעון בנו אומר כל ימי גדלתי בין החכמים.</b> וראיתי והבינותי בכל המדות החשובות:
+<b>ולא מצאתי לגוף טוב משתיקה.</b> כבר פי' רמז"ל בענין השתיקה כי בדבור שיש לאדם נזק בו מכל צד או אם יש בו ריוח מצד אחד ונזק מצד אחר לא הוצרך רשב"ג להזהיר בזה כי כל אדם יזהר ממנו אם שומר נפשו מצרה. אלא אפי' בדבור שאין לאדם נזק בו כלל וכולו ריוח כמי שמדבר בעסקיו ובצורך גופו ובצורך פרנסתו צריך למעט בדבור ושלא יאריך בו אך כדי סיפוקו. ואין צריך לומר בדבר של הבל ושאינו מעלה ולא מוריד שאין לאדם לזכרו כלל. וכן אמרו בירושלמי (ברכות א:) ארשב"ל אלו הוינא בטורא דסיני בעינא תרי פומי. הדר אמר השתא דלית לן אלא חד לא יכילנא למיצל נפשין מלישנא בישא כל שכן אי הוה לן תרין. ר"ל שלא ידבר בפה דברי תורה ודברים שכלו דברים של הבלי עולם שהיו החכמים הקדושים עושים עצמן ככלי שרת שאין משתמשין בהם דברים של חול. והיינו דאמרינן בגמרא דבני מערבא (ירושלמי סוף ברכות) כל פטטיא בישין בר מפטטיא דאוריתא טב. ויש שגורסין כל כרביא בישין בר מכרביא דאוריתא טב. פי' כרביא חרישא לומר שכל הדברים והמחשבות שאדם משתדל בהם בעולם הזה הכל הבל ורעות רוח לבד ממחשבת התורה ומעשה ה' כי נורא הוא:
+<b>ולא המדרש הוא עיקר אלא המעשה.</b> לומר שלא ידרוש המצוה לאחרים והוא אינו עושה אותם אך יעשה אותם תחלה וילמדם לאחרים וכמו שארז"ל (תוספתא יבמות סוף פ"ח) נאים דברים היוצאים מפי עושיהם:
+<b>וכל המרבה דברים מביא חטא.</b> זה הענין בדברי תורה מדבר שאין לאדם להרבות בהלכה אלא ימתין ויחשוב מה שיאמר ויהיו דברים במשקל ולא ימהר אותם כי ברוב דברים לא יחדל פשע ויחשוב כי הדבר כן הוא ויביא חטא בהוראה. ועל כן אמרו ולא המדרש הוא העיקר אלא המעשה שהוא מענין התורה להודיע כי בדברי תורה היא. אף גם זאת שאין לפרש אותו בהבלי העולם שאם כן היה להם לסמוך אותו (אל) לא מצאתי לגוף טוב משתיקה שהוא בדברי העולם ויאמר מיד וכל המרבה דברים מביא חטא. אלא בודאי בדברי תורה אמרו כמו שפרשנו:
+
+Mishnah 18
+
+<b>רבן שמעון בן גמליאל אומר על ג' דברים העולם קיים על הדין.</b> שידון דין אמת לאמתו:
+<b>ועל האמת.</b> שיש לאדם ללכת בדרכי התשובה שהוא אמת ותורתו אמת והולך בדרכי הקב"ה אמת גם כן ילך באותו הדרך שנאמר והלכת בדרכיו. ואמרו חז"ל (יבמות סג.) שאפי' ספור דברים בעלמא אין לו לאדם לשקר כההוא עובדא דבריה דרב וכו' אמר ליה מעלה אמך א"ל אנא הוא דהפיכנא לה א"ל היינו דאמרי אינשי דנפיק ממך טעמא ילפך ואת לא תעבד משום שנאמר (ירמיה ט' ד') למדו לשונם דברי שקר. כי האדם המרגיל לשונו לדבר שקר בדבר שאין בה לא הפסד ולא תועלת גם כי יבא לדבר דברים של עיקר לא יוכל לומר האמת כי פיהו המדבר וההרגל שולט עליו:
+<b>ועל השלום.</b> שלום הוא כולל לכל טוב שבעולם ואין תכלית לתועלתו ושלום על ישראל:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>רבי אומר איזו היא דרך ישרה שיבור לו האדם כל שהיא תפארת לעושיה ותפארת לו מן האדם.</b> בהעשות המצות הקב"ה מפואר בהן והן תפארת לעושיהן כי תפארתו היא תפארת אמיתית בבני אדם ולכן יברור לעצמו הדרך ההוא:
+<b>ותפארת לו מן האדם.</b> שיעשה המצות בזמנן שנאמר (משלי ט"ו כ"ג) ודבר בעתו מה טוב. כי יוכל לעשות בזמנן שלא יישר בעיני הבריות ולא יהיה לו פאר בהן ואין זה עושה מצוה שלימה כענין שאחז"ל (שבת סג.) כל העושה מצוה כמאמרה אפי' גזר דין של שבעים שנה מבטל שנא' (קהלת ח' ד') באשר דבר מלך שלטון ומי יאמר לו מה תעשה וכתיב בתריה שומר מצוה לא ידע דבר רע. גם צריך להתנאות במצות. לולב נאה טלית נאה ספר תורה נאה תפילין וכיוצא בהן בענין שיפארוהו בני אדם וישבחוהו עליהן. ורמז"ל פי' זאת המשנה על המדות לעשותן על דרך האמצעית שהוא דרך המובחר ותפארת לעשותו שמכינה לב טהור לאדם ומחדשת בקרבו רוח נכונה <b>ותפארת לו מן האדם</b> שילמדוהו לנהוג עם הבריות מנהג טוב ונאה וכמו מדת הנדיבות. כי (ישעיה ל"ב ה') ולכילי לא יאמר שוע. גם הפזור רע ירוע ומי הוא הנדיב. אך האוהב את הממון ושומר אותו שמירה מעולה ומתיעץ בנדיבות ועושה סדר בהוצאה כדי שיספיק לו לעשות הטוב והישר במקום הראוי להנתן בו. גם אין מדות תחת השמים כי (אם) על דרך האמצעות והן תפארת לעושה אותו ותפארת לו מן האדם (אך אם מעט ואם הרבה שניהם):
+<b>והוי זהיר במצוה קלה כמצוה חמורה שאין אתה יודע מתן שכרן של מצות.</b> אע"פ שנתפרש אלינו העונשין מן העבירות שיש מהן בכרת ויש במיתה בידי שמים. כרת הוא וזרעו נכרתין. מיתה בידי שמים הוא לבדו נכרת. ויש עבירה שהיא בארבע מיתות ב"ד ויש בלאו שהיא מלקות ארבעים והעובר על דבריהם מכין אותו מכת מרדות מדרבנן. אך לא נתפרשו אלינו שכר מצות ולא בקלות ולא בחמורות. משלו חכמים ז"ל (דברים רבה ו:) למשל למה הדבר דומה למלך שמסר לעבדיו פרדס לנטוע בו אילנות ואילו היה מודיע להם מתן שכרם היו כלן טורחים באותן אילנות ששכרן מרובה ונמצא הפרדס חסר מאותן האחרים. כך אלו היה הקב"ה מודיע מתן שכרם של מצות היו עושין החמורות ששכרן מרובה ומניחין הקלות ששכרן מועט ולא יהיה אדם שלם במצות ומזה הטעם לא יבא להקל במצות ותיקר בה נפשו לעשות אותן לפי שאינו יודע איזו קלה ואיזו חמורה. אבל רמז"ל הפליג בדבריו ונתן טעם לדבר חזק מזה ואמר שאין אתה יודע מתן שכרן של מצות כמה הוא שאפי' מצוה קלה שכרה גבוה עד למעלה. והוי זהיר שלא תפסיד ריוח גדול כמוהו כענין שאמרו (חולין קמב.) כי יקרא קן צפור לפניך וגו' ומה אם מצוה קלה כאיסר אמרה תורה למען ייטב לך לעולם שכלו טוב והארכת ימים לעולם שכלו ארוך קל וחומר למצות החמורות שבתורה:
+<b>והוי מחשב הפסד מצוה כנגד שכרה.</b> כי ירחש לבך דבר לאמר איך אעשה המצוה הזאת ואפסיד ממוני בזה ובזה אף אתה אמור לו כי שכר גדול יהיה לו עליה כפליים אלף פעמים מההפסד ובזה לא ימנעך מכבוד:
+<b>ושכר עבירה כנגד הפסדה.</b> פן יהיה דבר עם לבבך בליעל לאמר שכר גדול יש בעשות העבירה הזאת וארויח בה כמה וכמה והנאה גדולה יהיה לי ואיך לא אעשה אותה. השמר לך ותחשוב את אשר תפסיד עליה באחרית הימים והוא כפלי כפלים מאותו שתרויח עתה. והצער העתיד ארוך וגדול מאד מהנאת השעה ובתתך זה אל לבך תנח ידיך מלעשות שאין אדם רוצה בריוח שיש הפסד כנגדו מרובה ממנו:
+<b>והסתכל בשלשה דברים ואין אתה בא לידי עבירה דע מה למעלה ממך עין רואה ואזן שומעת וכל מעשיך בספר נכתבים.</b> ר"ל שהקב"ה רואה ויודע כל מעשה בני אדם וזוכר את הכל כאלו נכתב לפניו וישלם לו רעה תחת מעשיו הרעים. והוא תימה למה מנאם לשלשה דברים ושלשתם דבר אחד הוא שאין זה אומר אלא שהשם יודע הכל ועתיד לשלם לו כפעלו ומה חשבון הוא זה הכל ענין אחד הוא. על כן נראה לפרש כי זה הענין הוא למשל כאשר לפני מלכים יתיצב ולפני שרים וחכמים ואנשי השם ומתבייש לעשות לפניהם מעשים אשר לא יעשו ומלומר דברים שלא טובים כן יחשוב בכל עת כאילו הוא לפני הקב"ה כאשר יעמד איש לפני רעהו. ובזה ישמור דרכו מחטוא גם פיו ולשונו ומצרה נפשו. ועל כן אמר <b>דע מה למעלה ממך עין רואה ואזן שומעת</b> ומנה אלה לשני דברים עין רואה כנגד המעשה ואזן שומעת כנגד הדבור. וחס ושלום לא עין ואזן ממש. אלא ר"ל שאין מעשה נסתר מלפניו ולא נעלם ממנו. והדבר השלישי <b>וכל מעשיך בספר נכתבין</b> ר"ל שאין שכחה לפני כסא כבודו והרי כל הדברים סדורים לפניו כאלו הם בספר נכתבין לשלם לעושיהם כפעלם וכמעשה ידיהם באחרית הימים. ואם ישית האדם אל לבו השכר אשר יתנו לו ימנע מלעשות אותם. ועל זה אמר הסתכל בשלשה דברים הללו ואין אתה בא לידי עבירה:
+
+Mishnah 2
+
+<b>רבן גמליאל בנו של רבי יהודה הנשיא אומר יפה תלמוד תורה עם דרך ארץ וכו'.</b> ר"ל דרך ארץ מלאכה. כי לשון דרך ארץ פעמים שהוא כמשמעו ופעמים שהוא אמור למלאכה הכל לפי הענין:
+<b>שיגיעת שניהם משכחת עון.</b> כלומר מסיר יצר הרע כמו שנא' (תהלים נ"א ז') הן בעון חוללתי ובחטא יחמתני אמי. שעל ידי שהוא יגע בתורה ובמלאכה לא ישלוט עליו יצר הרע כי בכל עת אשר לא יהיה דשן ושמן לא יערב לו לעשות עבירות. לכן יעסוק בתורה שמתשת כחו של אדם וגם במלאכתו לכדי חיותו ולא יעמד בטל לעולם פן יתענג ורם לבבו לשכח את ה' אלהיו כענין שנאמר (דברים ל"ב ט"ו) וישמן ישרון ויבעט:
+<b>וכל התורה שאין עמה מלאכה סופה בטלה.</b> כענין שאמרו במכילתין (ג יז) אם אין קמח אין תורה. הענין כמשמעו כשיתבטל ממלאכה מביאתו אל העוני וגוררת כמה עונות ורעתה רבה כי מפניה יאהב מתנות ולא יחיה. ויחניף בני אדם אף אם הם רשעים כדי שיתנו לו. גם כי יתם הכסף מהמתנות יהיה גנב או קוביוסטוס ויביא גזלות העני לביתו לבל ימות ברעב. ובהגיע אדם אל המדות האלה אין מעצר לרוחו ולא ינוח ולא ישקוט עד יעבור על כל המצות האמורות בתורה כי עבירה גוררת עבירה. ועל זה ארז"ל במסכת חולין (ברכות ח.) כל הנהנה מיגיעו עליו הכתוב אומר (תהלים קכ"ח ב') יגיע כפיך כי תאכל אשריך וטוב לך. אשריך בעולם הזה וטוב לך לעולם (הבא) . על כן צריך לחכם שידע מלאכה כענין שנא' (קהלת ז' י"א) טובה חכמה עם נחלה:
+<b>וכל העוסקין עם הצבור יהיו עוסקין עמהם לשם שמים.</b> לא להתכבד ולא להנות מהם ולא להשתרר עליהם אלא להנהיגם בדרך ישרה והכל לשם שמים:
+<b>שזכות אבותם מסייעתן וצדקתם עומדת לעד.</b> שאע"פ שאתם עוסקין עמהם וצרכיהם נעשין על ידיהם לא אתם גורמין להם אלא זכות אבותיהם של צבור מסייעתם וצדקתם עומדת לעד לאלף דור:
+<b>ואתם מעלה אני עליכם כאלו עשיתם.</b> כלומר אע"פ שזכות אבותם מסייעתם וצרכיהם נעשין בזכות אבותיהם ולא על ידיכם אתם העוסקין מעלה אני עליכם כאלו נעשה כל צרכיהם על ידיכם ובזכותכם. כך פי' הראשונים ז"ל. ויש לפרש עוד פירוש אחר <b>וכל העוסקין עם הצבור יהיו עוסקין עמהם לשם שמים</b> ואל תאמר למה לי הצרה הזאת לטרוח בצרכי צבור ואף כי יעשה צדקה עליהם לבד מתן השכר כי ממונם הוא. שאין לך לחשוב דבר זה כי כפליים תטיב לעצמך בעבורך מפני <b>שזכות אבותם מסייעתן</b> ותצליח במעשיהם מאשר תוכל להצליח במעשיך. ומעלה אני עליך שכר כאילו עשית אותה משלך את הכל וכאילו מכיסך נתת את אשר נתנו על ידך והנך מרויח בטרחך במעשיהם מאשר אם תטרח לעצמך כי מעשיהם מרובים ממעשיך. וכל אשר אתה עושה ה' מצליח בידך שזכות אבותם מסייעתן. לכן העוסק בצרכי צבור הטיב לעצמו הרבה מאד. ובלבד שיכוין לבו לשמים:
+
+Mishnah 3
+
+<b>הוו זהירין ברשות.</b> כלומר להתרחק מן המלכות שלסוף מורידין את האדם מנכסיו:
+<b>שאין מקרבין לו לאדם אלא לצורך עצמן.</b> (דבר מלך איננו) [<small>נראה דצ"ל</small> ואיננו דבר שלטון] אך הם לחקור בני אדם ואין חקר (למחשבותיו) [למחשבותיהם] ומי ירד לסוף (דעתו) [דעתם]:
+<b>נראין כאוהבין בשעת הנאתן ואין עומדים לו לאדם בשעת דחקו.</b> בהעצר אליהם יד הממון אף כי מחמת הדוחק לא ירחמו על העני עד שיורידוהו מנכסיו וישכחו הראשונות כי הכל חלף עבר. וכך הוא פשט המשנה הזאת ואם הדבר כן הוא מדברת בפגם המלכים. וחלילה חלילה לא יהיה הדבר ולא יקום. ועל ידם מתקיים העולם כלו והם עושין דין ומשפט בארץ ואין איש שיוכל להיות אמתי כמותם שאינן צריכין להחניף הבריות כי אינן מתפחדין ואין דבר מונע אותם מלכת בדרך ישרה. על כן נראה לומר כי המלכים גם אהבתם גם שנאתם לא בידם היא וכאשר המלך צריך אל האיש ומקרב אותו ומראה לו אהבה בשעת הנאתו מאת ה' יצא הדבר ולא מאת המלך וה' זימן לאיש מהנאת המלך. וכי יחטא האיש לה' ואשם ורוצה לדוחקו ומי יכול לעמוד לו ואף כי יחפוץ המלך לעשות לו יקר ואין בידו אך לנקום נקמת ה' ולייסר את אשר יאהב ה' יוכיח. וזהו שנא' (משלי כ"א א') פלגי מים לב מלך ביד ה'. ר"ל כמו הפלג האדם מטהו לכל צד שירצה כן לב המלך ביד ה' להטותו להטיב לאיש אשר הוא חפץ ביקרו ומשלם לשונאיו אל פניו להאבידו. ואמר לב המלך ולא דיבר על שאר אנשים וכן כל הלבבות ביד ה' מפני שאע"פ שחושב מחשבות ובידו יכולת לעשות לפי הנראה לעינים אך האמת אין כח בידו להרע ולא להטיב אף כי אם דבר אלהים חיים:
+
+Mishnah 4
+
+<b>הוא היה אומר עשה רצונו כרצונך.</b> כאשר האדם עושה רצון עצמו בחפץ ובתאוה כן יעשה לו רצון הקב"ה. ולא להפריד רצון הקב"ה ית' ורצונו אך לעשות שניהם דבר אחד. ר"ל שלא יהיה לו רצון כי אם דבר שהוא לרצון לפני ה'. ואמרו באבות דר' נתן וכן בדוד הוא אומר (ד"ה א' כ"ט י"ד) כי ממך הכל ומידך נתנו לך. ונתן עצה לבני אדם להתגבר על טבעם לעשות כחפץ ורצון השם ית' גם בממונם ובקנינם כי ה' נתן הכל ופקדון הוא בידם. ובהעלות אל לבו זה על כל פנים יעשה מהפקדון רצון הבעלים שהוא הקב"ה ובזה לא ידאג בתתו לצדקה ויעשה רצונו כרצון הקב"ה ברצון ובטוב לבב:
+<b>כדי שיעשה רצונך כרצונו.</b> השם ית' משביע לכל חי רצון ונותן לחם לכל בשר ולכל בריה כדי מחסורה ובזה חפצו ורצונו. ואם תזכה להיות לרצון לפניו יעשה רצונך גם בצרכי עולמך הקטן ויתן פרנסתך שהוא זה רצונו על כל באי עולם:
+<b>בטל רצונך מפני רצונו.</b> של הקב"ה:
+<b>כדי שיבטל רצון אחרים מפני רצונך:</b>
+
+<b>הלל אומר אל תפרוש מן הצבור.</b> בשעה שהצבור עוסקין בתורה ובמצות הוא כתר כל עולמים וכבוד כל ממשלתו. כי ברוב עם נאספים לקיים מצותו הדרת מלך הוא ואין ראוי לפרוש מהם שנא' (דברים ל"ג ה') ויהי בישרון מלך בהתאסף. וזהו בצבור ההולך בדרך טובה ויתקבצו לעשות מצוה. אך צבור הנוטה לדרך רעה ומעשיהם מקולקלין אין ראוי להתחבר עמהם והפורש מהם הרי זה משובח ועל זה אמר ירמיה הנביא ע"ה (ירמיה ט' א') מי יתנני במדבר מלון ארחים ואעזבה את עמי ואלכה מאתם כי כלם מנאפים עצרת בגדים:
+<b>ואל תאמן בעצמך עד יום מותך.</b> הוא נדרש בין לחסידות בין לאמונה שאע"פ שנתכנה לך רוח אמונה ונכונה לא תהיה צדיק בעיניך. ולא תאמר כמה ימים לא פעלתי און הכרחתי את יצרי ואני יכול עליו ונוצח כבר נשבר ואנחנו נמלטנו ולא יכול להטותו מן הדרך הישרה. והוא אויב ואורב אליך בהמצאו אותך פעמים עוסק במלאכתך ולא לומד ולא חושב בדברי אלהים חיים מרקד לפניך ומדבר אל לבך להטותך לשוט בארץ ולהלך בדרך לא עבר בה איש טוב ולא ישב שם ואולי כי יכול יוכל ותלקח נפשך בידו. לכן השמר לך ושמור נפשך מאד ופחדו מעליך אל תרחק ועשית בחכמתך אם איש חכם אתה לשום עיניך ולבך תמיד על דרכיך עד לא יוכל להתקרב אליך כל ימי חייך. ועל זה נאמר <b>ואל תאמן בעצמך עד יום מותך</b>. גם לענין האמונה נאמר הדבר הזה לבל תלמוד מן המינין ואפילו מן הדברי' האמתיים כי פגיעתן רעה פן יפתוך חטאים ולדבריהם תאבה כי הם מושכין את הלב. ואל תאמין בעצמך עד יום מותך לאמר אשמיעם. ואם תאמר הטוב אקבל ואת הרע לא אקבל. שלא תסמוך על דעתך כאשר סמך ר' מאיר בלמדו לפני אלישע אחר המין כדאיתא במס' חגיגה שאמרו עליו על דרך משל רמון מצא תוכו אכל קליפתו זרק. ולא כל בני אדם שוין כאשר אתה מוצא ביוחנן כהן גדול ששימש בכהונה גדולה (שבעים) [שמונים] שנה ולבסוף נעשה צדוקי (ברכות כט.) כי בשמוע אותם אפילו בדברי תורה יש בדבר עונש גדול עד מאוד וכדאמרינן (ע"ז ט"ז ע"ב) על אותו חכם שנמסר למינין ואמרו לו שמא מינות שמעת והנאך וכו':
+<b>ואל תדין את חברך עד שתגיע למקומו.</b> גם זה הוא מן הענין שאין לאדם להאמין בעצמו ולא לסמוך בדעתו יותר מדאי. וכאשר יראה חברו במעלה גדולה ולא יתנהג ביושרו. אל יאמר אם הייתי ממלא מקומו לא הייתי עושה דבר רע מכל אשר הוא עושה לרוע. לפי שאינך יודע וכמוך כמוהו בתואר בני אדם ואולי המעלה ההיא מטה גם אותך. אז כשתגיע למקומו ולמעלתו ותעביר על מדותיך יהיה לך רשות להרהר אחר מדותיו:
+<b>ואל תאמר דבר שאי אפשר לשמוע וסופו להשמע.</b> שצריך אדם להשמר ולהזהר מן האפשרות. לכן אם יש לך סוד אל תספר אותו אף למי שנפשו קשורה בנפשך ואל תאמר אי אפשר שישמע דבר זה כי אין בינינו נכרי שיוציא הדברים וסוף דבר הכל נשמע. גם בינך לבין עצמך אל תשמיעהו לאזניך כמו שאמרו רז"ל (ברכות ח:) על דרך משל ואל תשיח בין הכתלים כי אזנים לכתל. ועל זה אמר שלמה ע"ה (קהלת י' כ') כי עוף השמים יוליך את הקול ובעל כנפים יגיד דבר:
+<b>אל תאמר לכשאפנה אשנה שמא לא תפנה.</b> כי לא תדע מה ילד יום וגם למחר יקראו לך כי חדשות הם מגידים ותצטרך ללכת בדרכיהם כי אין מחסור לענינים המתחדשים בכל יום ונמצאת יוצאת מן העולם בלא תורה. אלא עשה תורתך קבע ומלאכתך עראי:
+
+Mishnah 5
+
+<b>הוא היה אומר אין בור ירא חטא ולא עם הארץ חסיד.</b> הבור הוא ריק אין בו לא תורה ולא מצות ולא דרך ארץ במדות טובות. ובתרגום (בראשית מז יט) לא תשם לא תבור. לא הוצרך ולא בור חסיד שאף ירא חטא איננו כי מתוך הרקות שבו גם מן העבירות לא ידע להשמר. אבל עם הארץ מעורב עם הבריות במדות חשובות ויש בו מקצת דעות ישרות יודע להשמר וישמור נפשו מן הפשעים ויוכל להיות צדיק ולעשות ולקיים במה שאומר לו שנצטוה. אך אל מעלות החסידות לא יוכל להשיג כי אם גדול בתורה. שהיא מדה שצריכה טהרת הלב וזכות הנפש ואין זה בידו חכמה להטותו מן הקו האמצעי אל הקצה האחרון שיעשה לפנים משורת הדין. ועל זה נקרא עם הארץ מפני שהוא עמהם בדרך ארץ ולפי שרוב בני העולם כמותו:
+<b>ולא הבישן למד.</b> מדת הבושת היא טובה בכל ענין לבד בלמוד כענין שנא' (תהלים קי"ט מ"ו) ואדברה בעדתיך נגד מלכים ולא אבוש. שדוד ע"ה בברחו מפני שאול ובעמדו לפני מלכי אומות העולם לא היה מתבייש מלדבר בתורה ובמצות גם כי יהתלו בו ומלעיגים בדברו. כי לא טובה הבושה בלימוד. וגם אין לתלמיד לומר טפש כמוני איך אשאל דבר לפני חכם גדול בתורה ומפולפל בחכמה ולא דעת ולא תבונה לי. ואם כה יהיה משפטו כל הימים חכמה אליו מאין תבוא. וזהו שאחז"ל [בעלי] המוסר בספר מבחר הפנינים שאל שאלת השוטים ושמור שמירת הנדיבים. ר"ל כאשר הנדיבים לא יפזרו ממונם ולא יעצרו אותו אך נותנים אותו למקומות הראויים בחפץ ורצון כאשר ביארנו למעלה. כן החכמה ידבר בה עם אנשים הראויים ובעת הראוי. אך לא עם כל אדם ולא בזמן שיודע שאין דבריו נשמעין. נמצאת אומר שיש להן לשאול כל שאלה ולא יתבייש כדי שילמד הדברים:
+<b>ולא הקפדן מלמד.</b> אין צריך לרב שיהיה כעסן ולא רוחו קצר אך רוחב לב ומשיב לכל אדם בכל דבר (שיש לו) שישאלו גם כי יתקשו מלהבין תשובתו. יחזירה אליהם עד שירדו לעומקו של דבר:
+<b>ולא כל המרבה בסחורה מחכים.</b> אחר שעוסק בסחורתו כל היום ועושה ממנה קבע ומתורתו עראי לא יתחכם לעולם:
+<b>ובמקום שאין אנשים השתדל להיות איש.</b> פירשו הראשונים ז"ל במקום שאין אנשים לעזרך במצות וליסרך השתדל להיות איש וישר את עצמך שלא לעשות כי אם הטוב והישר בעיני ה'. פירוש אחר <b>ובמקום שאין אנשים</b>. אם ראית דור שהתורה מתרשלת על ידו עמוד והשתדל בה שנא' (תהלים קי"ט קכ"ו) עת לעשות לה' הפרו תורתך. מה טעם עת לעשות לה' משום דהפרו תורתך דמריש' לסופיה מדריש כדאיתא בשלהי מסכת ברכות (סג.). ועוד נוכל לפרש במקום שאין אנשים גדולים ממך בחכמה השתדל להיות איש. ואל תמנע מלהחכים אע"פ שלא תמצא חכם בעירך גדול ממך. אף אם אין בדור ההוא כמותך תראה עצמך כאלו בדור חכמי התלמוד ואתה עמהם במקום אחד. גם כי תשיג למעלתם תחשוב כי אם אתה עומד עם הנביאים עד משה רבינו ע"ה ומתי תשיג למעלתם ולחכמתם. ובזה לא תתרשל לעולם מללמוד ובכל יום ויום התקן במדותיך כי תוסיף על חכמתך ותהיה כמעין הנובע:
+
+Mishnah 6
+
+<b>אף הוא ראה גלגולת אחת שצפה על פני המים וכו'.</b> על שהרגת וגרמת להציף גלגלת הנהרג הרגוך והציפו גלגלתך ושלא כדין וכאלו שפכו דם נקי. והיא הדבר כי אין (בדין) [בידך] להמית הרוצח אך הבית דין על פי התורה וכל ההורגו חייב מיתה הואיל ואין דמו מסור בידו של הורג להורגו. ומפני כך <b>בסוף מטיפיך יטיפון</b> אחרים. יעשו להם כאשר עשו לאחרים. כי על כן נהיה הדבר הזה שכלן חייבין ומגלגלין חובה על ידי חייב:
+
+Mishnah 7
+
+<b>הוא היה אומר מרבה בשר וכו'.</b> האדם חושב כי על ידי התענוג והעידון חיים יוסיף. כי ינהיג עצמו על פי הטבע. ואין שלטון ביום המות. לא לעזר ולא להועיל יהיה לו הבשר ההוא כי לבושת וגם לרמה:
+<b>מרבה נכסים מרבה דאגה.</b> אל יחשוב כי על כבד עושרו ורוב נכסיו יבלה ימיו בטוב ושנותיו בנעימים. והוא דואג עליהם כל השנה כלה. שאל אותו ויגדך עשיריך ויאמרו לך:
+<b>מרבה עבדי' מרבה גזל מרבה שפחות מרבה זימה.</b> מרבה נשים מרבה כשפים. וכי יגזלו העבדים הוא לוקה עליהם כי יש בידו למנוע אותם ואף אם אינו יודע הדבר עליו מושלך כי כספו וזהבו הם. גם כי השפחות מזנות עם אחרים הדבר אליו כאילו הוא בעצמו מזנה עמהם כי נבלה נעשתה בביתו. גם כי ברבות נשים גורם להם שיעשו כשפים להרבות באהבה. והשנואה תעשה פי שנים עד תטה לבו וכעסתה צרתה גם כעס ועל צוארו יתלו הדבר כי הוא עון פלילי שנא' (שמות כ"ב י"ז) מכשפה לא תחיה:
+<b>מרבה תורה מרבה חיים.</b> זה הדבר כנגד מה שאמר מרבה בשר מרבה רמה שעל ידי התענוג יתקצרו ימיו ועל ידי עמל בתורה יאריכון. וגם כן הוא כנגד מרבה נכסים מרבה דאגה כי דאגת הנכסים מקצרת שנותיו. ודאגת התורה אף כי היא דאגה גדולה למבין כאשר יחשב בהלכה עד יאמר דבר דבור על אופניו אין יכולת לדאגה ההיא לעשות לו רע אע"פ שאמרו חכמי הטבע היגון חלי הלב והדאגה הוא כלות הלב. אך דואג בתורה אורך ימים ושנות חיים ושלום יוסיפו לו. ועל זה אמר שלמה ע"ה (משלי י' כ"ז) יראת ה' תוסיף ימים ושנות רשעים תקצרנה:
+<b>מרבה חכמה מרבה ישיבה.</b> ר"ל חכמת הסברא והפלפול שעל ידי זה הוא מרבה ישיבה כי יבואו התלמידים לשמוע דבריהם חדשים ולהתחדד עמו וללמוד ענין הסברא המתחדשת כי היא חכמה בפני עצמה. ור"ל שנותנין לו שכר כנגד כלן כי הוא הגורם. וזה הדבר הוא כנגד מה שאמר מרבה שפחות מרבה זימה שיש שעושין אחרים ורואין כאלו הוא עשאו להרע או להטיב:
+<b>מרבה צדקה מרבה שלום.</b> הנותן צדקה על ידי שנהנין מממונו אוהבין אותו ומרבה שלום בעולם. וגם כי נותן עצה לאחרים לעשות צדקה נחשב אליו כאלו הוא עשאה. ובני אדם אוהבין אותו גם על זה ועל זה. הוא כנגד מה שאמר מרבה עבדים מרבה גזל כי מפני מעשה אחרים שונאין אותו על ידי גזלת עבדיו. והמרבה צדקה שגורם לאחרים לתנה תרבה אהבתו עם הבריות:
+<b>קנה שם טוב קנה לעצמו.</b> כי השם טוב לעצמו הוא לא יניחנו לאחרים. הפך מן המרבה נכסים כי במותו יעזבם וילך בלא חמדה הקם מהם:
+<b>קנה לו דברי תורה קנה לו חיי העולם הבא:</b>
+
+Mishnah 8
+
+<b>רבן יוחנן בן זכאי קבל מהלל ומשמאי הוא היה אומר אם עשית תורה הרבה אל תחזיק טובה וכו'.</b> עדיין אתה בתחלה ומתי תשיג עד האמצע ועד הסוף כי התורה ארוכה מארץ מדה ורחבה מני ים. ואין השגת האנוש יכולה להגיע אל הקצה האחרון. וכמה כל אדם מרוחק ממנו ואיך יחזיק טובה לעצמו ולא עשה תורה אחת מני אלף ממה שיש לו לעשות:
+<b>כי לכך נוצרת.</b> הקב"ה לא המציאך יש מאין רק לעשות רצונו וגם מזה הטעם אין לך להחזיק טובה לעצמך אם עשית תורה הרבה כי לכך נבראת. משל לבעל חוב שפרע את חובו וכי מחזיקין לו טובה על כך. וזאת המדה גם כן היא על המצות שאם עשית מצות הרבה אל תחזיק טובה לעצמך כי לכך נוצרת:
+<b>חמשה תלמידים היו לו לרבן יוחנן בן זכאי ואלו הן ר' אליעזר בן הורקנוס ור' יהושע בן חנניא ור' יוסי הכהן ור' שמעון בן נתנאל ור' אלעזר בן ערך הוא היה מונה שבחן רבי אליעזר בן הורקנוס בור סיד שאינו מאבד טיפה. </b> פי' שלא שכח מעולם דבר מכל מה שלמד כמו הבור אחרי שסדו אותו בסיד ואינו מאבד טיפה כי גם בדפנות אין המים נבלעים:
+<b> ר' יהושע בן חנניא אשרי יולדתו.</b> לשון אשרי בסתם הוא כלל וכולל כל המדות הטובות שאדם מאושר בהם. ובמקום שמזכיר המדה הוא פרט. ומצינו אותו אמור על היראה כמו אשרי איש ירא את י' וגם על קביעות מקום התורה כמו שכתוב (משלי ח' ל"ד) אשרי אדם שמע לשקד על דלתתי יום יום ואומר (תהלים פ"ד ה') אשרי יושבי ביתך עוד יהללוך סלה. ועל הדבקות שנא' (תהלים ס"ה ה') אשרי תבחר ותקרב ישכן חצריך. ועל האמונה (תהלים פ"ד ו') אשרי אדם עוז לו בך. גם נאמר על המונע עצמו מן הרשעים אשרי האיש אשר לא הלך בעצת רשעים ובדרך חטאים לא עמד ובמשב לצים לא ישב. גם נאמר על שומר שבת (ישעיה נ"ו ב') אשרי אנוש יעשה זאת. גם נאמר על ההולכים בתורת ה' (תהלים קי"ט א') אשרי תמימי דרך ההולכים בתורת ה' גם נאמר על שומרי מצות אשרי נצרי עדתיו בכל לב ידרשוהו. גם נאמר על הנהנה מיגיעו (תהלים קכ"ח ב') יגיע כפיך כי תאכל אשריך וטוב לך. גם נאמר על שומרי משפט ועושה צדקה (תהלים ק"ו ג') אשרי שמרי משפט עשה צדקה בכל עת. גם נאמר על הבטחון (משלי ט"ז כ') ובוטח בה' אשריו. גם נאמר על החכמה (משלי ג' י"ג) אשרי אדם מצא חכמה ועוד כתיב (משלי י"ד כ"א) ומחונן עניים אשריו. ועל זה נאמר <b>אשרי יולדתו</b> בסתם כלומר שהיה מאושר בכל המדות המאושרות גדול בחכמה ומתוקן במדותיו ובכל עניניו:
+<b>ר' יוסי הכהן חסיד.</b> שהיה עושה לפנים משורת הדין בכל מעשיו. ועל זה אומר בהרבה מקומות בתלמוד (ב"מ נב:) מדת חסידות שאנו כאן:
+<b>ר' שמעון בן נתנאל ירא חטא.</b> שהיה עושה סייגים להרחיק עצמו מן העבירות:
+<b>ר' אלעזר בן ערך מעין המתגבר.</b> שהיה מפולפל הרבה ובעל סברא ומחדש דברים מדעתו:
+<b>הוא היה אומר אם יהיו כל חכמי ישראל בכף מאזנים וכו'. </b> ר"ל בענין הידיעה. מפני שהיה כבור סיד שאינו מאבד טיפה. ולא היה בכל חכמי ישראל יודע הרבה כמוהו שלא שכח דבר מכל מה שלמד:
+<b>אבא שאול אומר משמו אם יהיו כל חכמי ישראל בכף מאזנים ואליעזר בן הורקנוס עמהם ואלעזר בן ערך בכף שנייה מכריע את כלם.</b> לענין החדוד והסברא שבח לר' אלעזר בן ערך על כל חכמי ישראל. נמצאת אומר שאלו שני התנאין אינן חולקין אלא מדבר בענין הסברא והחדוד:
+
+Mishnah 9
+
+<b>אמר להם.</b> רבן יוחנן בן זכאי לתלמידיו:
+<b>צאו וראו איזו היא דרך טובה שידבק בה האדם ר' אליעזר אומר עין טובה.</b> מי ששמח בחלקו:
+<b>ר' יהושע אומר חבר טוב.</b> שידבק האדם אל החבר טוב:
+<b>ר' יוסי אומר שכן טוב.</b> לבקש דירה ששכנים טובים כי חברתם תדירה והנאתם מרובה בזמן שהם טובים. כן פירשו הראשונים ז"ל ואינו דרך ישר כי לפי דבריהם עין טובה ולב טוב הם דברים שבגופו וחבר ושכן טוב משל אחרים. על כן יש לפרש זאת המשנה דבר דבור על אופניו:
+<b>איזו היא דרך ישרה שידבק בה האדם.</b> בכל המדות טובות והישרות יש לאדם להדבק בהם ר"ל להדבק במדה אחת להיות שלם בה כי טוב לאדם לאחוז במדה אחת בשלמות ונקל אליו להשיג ממנה אל כל המדות החשובות מהיותו בן כמה מדות ואיננו שלם באחת מהן. וזהו שאמר <b>ר' אליעזר עין טובה</b>. ר"ל מדת הנדיבות שהיא מדה נאה ומשובחת ואחר היות בתכלית הנדיבות על כל פנים ישיג אל המעלות האחרות כי מחמת רוחב לבו ועינו היפה הוא אליו המדה הזאת. ואדם כזה ראוי לכל מדה טובה וזהו שכתוב (משלי י"ד כ"א) ומחונן עניים אשריו ר"ל שהענוים הם מוצאין חן בעיניו ונותן להם בעין יפה מלשון (תהלים ק"ב ט"ו) ואת עפרה יחננו שעפר ארץ ישראל ימצא חן בעיניהם:
+<b>רבי יהושע אומר חבר טוב.</b> שידבק אל דרך הישר הזה והוא נקל לעשותו ולהיות חבר טוב לאיש אחר לאשר לבו חפץ. ולהרגיל עצמו שתהא רוח (אחרת) נוחה הימנו וכן יבא באהבה עם כל הבריות:
+<b>ר' יוסי אומר שכן טוב.</b> שיהא בעצמו שכן טוב אל כל שכניו ואחר היותו טוב ואוהב נאמן לחמשה בני אדם או לשמונה. קרוב אליו הדבר לאהוב את כל באי עולם. ונמצא מאושר ובכל המדות הטובות:
+<b>ר' שמעון אומר הרואה את הנולד.</b> שנותן עיניו על כל דבר ורואה כל הדברים הנולדים קודם שיולדו וכשרואה דבר שיש שכר בתחלתו וסופו מביא לידי הפסד מתרחק ממנו. ובזה לא יחטא לעולם. כי יחשוב שכר עבירה כנגד הפסדה. ועל כן יש לאדם להדבק בדרך ההיא לחשב בתחלה מה יהיה בסוף. ולחשוב כל עניניו על ידי מחשבה זאת:
+<b>ר' אלעזר אומר לב טוב.</b> רמז"ל פי' שזו היא מעלת תקון המדות לפי שדעותיו של אדם נובעות מן הלב. ובזמן שלבו טוב כל מדותיו ישרות ודעותיו נכונות ונמצא שמח בחלקו ומתחבר עם הטובים ואינו חפץ אלא בדבר שיש בו תועלת ולא הפסד. וכן כתב הרמ"ה ז"ל. ואמנם כי הדבר כן הוא כדבריהם. אך אין הפי' מתיישב לפי דרכנו. על כן נראה לפרש כי <b>לב טוב</b> ר"ל מדת הרצון זהו הסבלן שאינו קצר רוח. ומתרחק ממדת הכעס ומשיב במענה רך. אף (אך) כי יעשו לו דבר רע יסבלהו ואין מר בפיהו כי חכו ממתקים וכלו מחמדים:
+<b>אמר להם רואה אני את דברי ר' אלעזר מדבריכם שבכלל דבריו דבריכם.</b> כי אדם שמדה כזאת שוכנת בקרבו טוב הוא גם לחבריו ולשכניו ולכל העולם. גם מדת הנדיבות יש לו כי אם הגוף והלב מתנדב לבני אדם לחפוץ בכל חפצם ולעשות רצונם כל שכן שיתנדב להם בממונו. וכל מדה טובה תשכון באדם כזה. כי החפץ דבר גדול מן המעשה בלב מרפא. כי הנה המצות פעולת האברים מלאכה לבד היא ונקלה לעשותה. אך שיתן עיניו ולבו שם כל הימים לחשוב מחשבות לעשות מלאכת ה' מרוב הדבקות ואהבתו בשם ית' הוא אליו הדבר הזה:
+<b>אמר להם צאו וראו איזו היא דרך רעה שיתרחק ממנה האדם ר' אליעזר אומר עין רעה. </b> צריכין אנו לפרש שאלתו ותשובתם. כי דבר ידוע הוא שהפך מן הדרך הישרה היא הדרך שיתרחק ממנה האדם. והנכון כי מפני שיש כמה מדות טובות שהפכן אינו רע כמו מדת החסידות שהיא מעלה גדולה עד מאד ואם לא יתחסד לא יקרא רע. על זה אמרו <b>עין רעה</b> כלו' אל יאמר אדם מדת הכילות אינו רע אחר אשר לא עשק ולא גזל את עמיתו. ורעתו רבה כי היא יסוד לכל מדה רעה וממנה יבא לעשו' כל דבר רע. שלא יאמר אם לא אשיג אל הקצה האחרון במעלות אינני חסיד אך אהיה צדיק לעשו' מה שנצטויתי עליו. והוא לא ידע כי חסרון לא יוכל להמנות. אך יחסר בלבו באחרית הימים כי המעט החסר יחסרנו חסר גדול כמו שאמר שלמה ע"ה בחכמתו (קהלת י' א') זבובי מות יבאיש יביע שמן רוקח יקר מחכמה מכבוד סכלות מעט. ר"ל כאשר הזבוב שהוא קטן מפסיד לגמרי אל הדבר החשוב מאד שמן הרוקח כן סכלות מעט ליקר החכם והנכבד כי מדות הכילות גורם לאיש להיות בליעל במדות הטובות. ונקרא שמו בליעל כמו שמצינו בנבל הכרמלי מפני שאמר (שמואל א' כ"ה י"א) ולקחתי את לחמי ואת מימי וגו' ואמר עליו (שמואל א' כ"ה כ"ה) אל נא ישים אדוני את לבו אל איש הבליעל הזה על נבל:
+<b>ר' יהושע אומר חבר רע רבי יוסי אומר שכן רע.</b> בהיותו בעצמו רע אל חבריו ושכניו:
+<b>ר' שמעון אומר הלוה ואינו משלם.</b> לא היה יכול לומר בכלל הפך כי הרואה את הנולד שיתרחק ממנה האדם שכל אחד מרוחק ממנה מאליו אבל יכול להדבק בה על ידי הפועל. ולקח דבר אחר שיש לאדם להראות את הנולד. ומי שאינו רואהו אינו מתרחק מדרך רעה כמו הלוה ואינו משלם שבשעת הלואה היה לו לחשוב ולראות אם יוכל לפרעו כשיגיע זמן הפרעון. ואם לא יכיר בשלו כי יהיה בידו יכולת לא ילוה עתה משום דוחק שיהיה לו וידחוק השעה גם אם הוא צריך ההלואה הרבה מאד:
+<b>אחד לוה מן האדם כאלו לוה מן המקום ב"ה.</b> שמצינו הלואה בהקב"ה שנאמר (משלי י"ט י"ז) מלוה ה' חונן דל וגמלו ישלם לו. ר"ל כאלו מלוה ה' אותו החונן לדל ושכר גדול יש לו. וזהו שנאמר כאן כאלו לוה מן המקום כלו' לבל תחשוב אחר שאין לי במה שאפרענו וכבר תבעני בב"ד ולא מצאו לי דבר למשכן ויצאתי זכאי מה פשעי ומה חטאתי וכאלו לוית מן המקום ב"ה הדבר עליך ואם אתה פטור מדיני אדם אך לא מדיני שמים. וכאשר לא תפטר בשביל בני האדם היה הדין בינך ובין השם. כי בהיות לך דין הלואה עם בני אדם אינך פטור אע"פ שבני אדם פטרוך מה טעם שנא' (תהלים ל"ז כ"א) לוה רשע ולא ישלם וצדיק חונן ונותן. כלומר כיון שלוה ואינו משלם רשע הוא. ואע"פ שאין לו כי מתחלה היה לו לעיין במה יפרעהו. אבל הצדיק חונן ונותן מה שיש לו ליתן ולפרוע בהן נותנו כי על כל פנים הוא נזהר מתחלה במה יוכל לפרוע ואע"פ שלאדם הפורע חובו אין מחזיקין טובה לו. אך הצדיק שהוא בדרך ארץ חן בשפתותיו ואף כשמחזיר ממונם לבני אדם מחזיקין לו טובה ונעשין אוהביו על ידי הממון שלהם:
+<b>ר' אליעזר אומר לב רע אמר להם רואה אני את דברי אלעזר בן ערך מדבריכם שבכלל דבריו דבריכם:</b>
+
+Mishnah 10
+
+<b>והם אמרו.</b> תלמידי רבן יוחנן בן זכאי:
+<b>שלשה.</b> שלשה דברים. כמה וכמה דברי' אמרו אלא ר"ל שהיו רגילין כל אחד לומר שלשה דברי' בכל יום כענין שאמרו (ברכות יז.) מרגניתא בפומיה דרב בדברים הצריכין תדיר:
+<b>ר' אליעזר אומר יהי כבוד חברך חביב עליך כשלך.</b> הלכות דרך ארך שאנו כאן לחזר אחר כבוד חברו ויחפוץ כי יכבדוהו כאשר חפץ בכבוד עצמו. והוא מדרך המוסר:
+<b>ואל תהי נוח לכעוס.</b> ידוע הוא כי מדת הכעס היא רעה עד מאד אך טבע בני אדם להיות נמשך אחריה על כן אמר שעל כרחך פעמים מכעס הזהר שלא תהא נוח לכעוס כי יחפוץ רצונך את הכעס. תשקול במאזני שכלך אם מפני הדבר ההוא ראוי לכעוס ואם תמצא (שאם) [שום] טענה להסיר כעסך בטלהו. אך על דבר שראוי לכעוס על כל פנים ואז יהיה כעסך עמך וזהו שאמר שלמה ע"ה (קהלת ז' ט') אל תבהל ברוחך לכעוס כי כעס בחיק כסילים ינוח. ר"ל שלא ימהר לכעוס כי אם בהמתנה ולצורך גדול [ואף בדבר שהוא צריך אל הכעס] ולא יעשה כמו הכסיל כי מפני שהכעס שוכן בחיקו הוא ממהר לכעוס ולא ידע למשול ברוחו. (ואף בדבר שהוא צריך אל הכעס) גם כי הוא יודע שמקלקל מפני כעסו בכל זאת לא ימנע את רוחו כמו הנחש שהארס בשיניו לדעת מקצת החכמים (סנהדרין עח.) וכשנושך הארס יוצא מאיליהן ואין הנחש צריך להשליכו. כן הכעס בחיק כסילים לשם נמצא מאיליו יוצא. וזהו שאמרו חז"ל (ערובין סה:) בשלשה דברים אדם ניכר בכוסו בכיסו בכעסו:
+<b>ושוב יום אחד לפני מיתתך.</b> ישוב היום שמא ימות למחר. ולפי שאינו יודע יום המיתה נמצאו כל ימיו בתשובה. וזהו שנאמר (קהלת ט' ח') בכל עת יהיו בגדיך לבנים. שלשה דברים הללו מרגניתא בפומיה דר' אליעזר בן הורקנוס מפני שהם דברים הצריכין לכל אדם תדיר:
+<b>והוי מתחמם כנגד אורן של ת"ח.</b> כנגד פי' קרוב:
+<b>והוי זהיר מגחלתן שמא תכוה.</b> משל למתחמם כנגד האור אם עמד ממנו ברחוק כראוי לו נמצא נהנה ואינו נכוה. ואם קרב יותר מדאי נמצא נכוה. כך המתחמם כנגד אורן של חכמים ונהנה מחכמתם צריך לעמוד לפניהם מתוך אימה ויראה וכובד ראש. ואל ינהג קלות ראש בפניהם ואל יקרב להם יותר ממה שהקריבוהו שמדה זו מרחקתו ומחייבתו עונש גדול ואין צריך לומר בזמן שנכשלין בדבר עבירה:
+<b>שנשיכתן נשיכת נחש ועקיצתן עקיצת עקרב.</b> ושמא תעלה על דעתך שאתה יכול לפתותו. כדרך שלוחשין את הנחש ואינו נושך. אין הדבר כן. אלא נשיכתן נשיכת נחש ולחישתן לחישת שרף אשר לא ישמע לקול מלחשים:
+<b>וכל דבריהם.</b> <small>(אמר המעתיק לפי הנראה חסר כאן איזה תיבת והענין מובן)</small> ולומר גם יש בי רוח חיים אעשה סברות כמוהו ואין חכמה בידך ופן תחטא על סברתך. כי דבריהם בחרו ופלפול מחכמתם השורפת בקרבם. וזה הדבר אינו מן השלשה שמונה ר' אליעזר אומר כי לא היה אומר בכל יום ובפעם אחת שישית אל לבו ליזהר בכבוד חכמים די לו זמן מרובה. כי איננו דבר הצריך זכירה בכל יום כשלשה הראשונים:
+
+Mishnah 11
+
+<b>רבי יהושע אומר עין הרע.</b> פי' מי שאינו שמח בחלקו ועויין את חברו העשיר ממנו מתי יעשר עושר גדול כמוהו והוא גורם רע לעצמו. ולחברו כאשר אמרו חכמי הטבע. מכל אשר לרעהו אויר עולה מן המחשבה ההוא ושורף את הדברים שעויין בהם בעיניו הרע. גם בקרבו ישרף אחר שמתאוה לדברים שאין יכולת מצוי בידו לעשות המחשבה ההיא מקלקלת גופו כי יתקצר רוחו ומציאתו מן העולם וזהו עין הרע שאמר ר' יהושע וראי' לזה הפי' על שאמר בכאן עין הרע בלשון זכר שזהו העויין ברע. ולמעלה אמר עין רעה שפי' על מדת הכילות שלא כדברי מקצת המפרשים ויצר הרע ושנאת הבריות כמשמען מוציאין את האדם מן העולם:
+
+Mishnah 12
+
+<b>רבי יוסי אומר יהי ממון חברך חביב עליך כשלך.</b> לקיים בו מצות בעליו:
+<b>והתקן עצמך ללמוד תורה.</b> התקן עצמך במדות טובות כדי שתלמוד את התורה ותגיע אל מעלת החסידות כדאמר ולא עם הארץ חסיד. וזהו שאמר שלמה ע"ה (משלי כ"ד ז') ראמות לאויל חכמות בשער לא יפתח פיהו. ר"ל כי האויל החכמה אליו רחוק וגבוה גבוה מי ימצאנו. ובמקום שפוסקין את הדין ומדברים בחכמה יחסום פיהו כי לא ידע להשיב (משלי שם) מחשב להרע לו בעל מזמות יקראו. שלא תאמר בשביל שאין דעת האויל (בכוונת) [מכוונת] לא נתחכם. כי אין לו סברא לדעת החכמה והנה הוא מחשב להרע וסברתו גדולה ומחודדת לעשות רע עד כי יכנו שמו ויקראו בעל מזימות. ולא הניח חכמת התורה אך מפני רוע לבבו כי הכלי לקבל יש לו. גם יש בכלל <b>התקן עצמך ללמוד תורה</b> למעט התענוגים כדי שילמוד תורה הרבה כמו ששנינו (ו ד) כך היא דרכה של תורה פת במלח תאכל ומים במשורה תשתה ועל הארץ תישן וחיי צער תחיה ובתורה אתה עמל. כי המרבה בעדונין לא תשכון בתוכו החכמה כמו שאמרו צוארו שמן (קו') [שוקו] עבה:
+<b>שאינה ירושה לך.</b> ולא תשיגנה אם לא תיגע בה כי אינה כירושת אבות שהבן זוכה בלי טורח וגם בהיות אבותיך חכמים ונבונים מכמה דורות לא תחשוב ותאמר תורה חוזרת לאכסניא שלה בלי עמל וכי פרי צדיק עץ חיים (משלי יא ל). ואין הדבר כן כי אם למחזיקים בה ותומכיה מאושר ולאבותיך לבדם ניתנה החכמה ולא תירש אותם. ואם תחפוץ אותה קנה אותה לעצמך ביגיע כפיך ואם כה תעשה אשריך וטוב לך:
+<b>וכל מעשיך יהיו לשם שמים.</b> אפי' דברים של רשות כמו האכילה והשתיה והישיבה והקימה וההליכה והשכיבה והתשמיש והשיחה וכל צרכי גופך יהיו כולם לעבודת בוראך או לדבר הגורם עבודתו. אכילה ושתיה כיצד אין צריך לומר שלא יאכל דברים האסורים אף כי אכל ושתה דברים המותרים. והיה רעב וצמא אם להנאת גופו עשה אין זה משובח. אלא אם כן יכוין להשלים צרכי גופו ושיאכל כדי חיותו לעבוד את בוראו. גם האכילה הגסה עושה רעה גדולה שכן אמרו חכמי הטבע שרוב החלאי' הנולדי' הם מסבת רובי המאכלים ואין לאדם לאכול כי אם עד שיסיר הרעבון ובזה ישמור מצרה נפשו ויגרום לגופו הבריאות אבל לא יאכל כל זמן שימתק לחכו כי לעולם מתאוה החך לאכול עד שיתמלא כריסו כפי מה שאדם יכול למלאתו. ובזה יהיה לו כל חלי וכל מכה וזהו שנאמר (משלי י"ג כ"ה) צדיק אכל לשבע נפשו ובטן רשעים תחסר. כי האצוטמכא אינה יכולה לטחון אלא מה שהיא יכולה להחזיק וכשממלאין אותה ואוכלין עד שהחך לא תתאוה לאכל מחסרים בטנם ומקלקלין אותו והחסרון בבטן זה הקלקול. אך הצדיק שאוכל לשובע נפשו ולהסיר הרעבון לבד הוא מקיים הגוף שאוהב נפשו לעשות הטוב והישר בעיני ה' והמשכילים יבינו. הישיבה והקימה וההליכה כיצד אין צריך לומר שלא לישב במושב לצים ושלא לעמוד במקום חטאים ושלא ילך בעצת רשעים אלא אפילו לישב ביסוד ישרים ולעמוד בדרך צדיקים ולילך בעצת תמימים אם עשה להנאת עצמו ולהשלים חפצי גופו ותאותו אין זה משובח אלא אם כן עשה לשם שמים. שכיבה כיצד אין צריך לומר בזמן שיכול לעסוק בתורה ובמצות ומתגרה בשינה לענג את עצמו שאין ראוי לעשות כן אלא אפי' בזמן שיגע וצריך לישן כדי לנוח מיגיעו אם עשה להנאת גופו אין זה משובח. אלא אם כן נתכוון להשלים צרכי גופו כדי שיוכל לעבוד את בוראו ויתן שנת לעיניו ולגופו מנוחה לצורך הבריאות ושלא תטרף דעתו בתורה מחמת היגיעה. מתשמיש אין צריך לומר שלא יעבור עבירה אלא אפי' בעונה האמורה בתורה. אם עשה להנאת גופו או להשיג תאותו הרי זה מגונה. ואפי' נתכוון כדי שיהיו לו בנים שישמשו אותו וימלאו את מקומו. אין זה משובח אלא אם כן שיהיו לו בנים לעבוד את המקום ב"ה או שנתכוון לשמש מטתו כדי לקיים העונה האמורה בתורה כאדם שפורע את חובו לבעל חובו. השיחה כיצד אין צריך לומר לספר לשון הרע ונבלות הפה וכיוצא בהן. אלא אפילו לספר בדברי החכמה צריך שתהיה כוונתו לעבודת בוראו או לדבר המביא לידי עבודתו. כללו של דבר חייב אדם לשום עיניו ולבו על דרכיו ולשקול את כל מעשיו במאזני שכל. וכשרואה דבר שמביא לידי עבודת הבורא יתברך יעשנו ואם לאו יפרוש ממנו וכן כתב הרמ"ה ז"ל:
+
+Mishnah 13
+
+<b>רבי שמעון אומר הוי זהיר בקריאת שמע.</b> הזהיר על קריאת שמע יותר מבתפלה מפני שזמן התפלה גדול ורחב שהוא עד ארבע שעות וזמן קריאת שמע קצר ומכוון עם הנץ החמה כותיקין. וזהו לשון <b>הוי זהיר</b> כי צריך זהירות גדולה:
+<b>וכשאתה מתפלל אל תעש תפלתך קבע אלא תחנונים לפני המקום ב"ה.</b> שיאמר התפלה כעני המתחנן ושואל דבר שהוא צריך כי תחנונים ידבר רש. ולא כאדם השואל ואינו צריך בו. שאינו מתחנן בלב גמור ולא בשברון הנפש. וכל איש צריך לבקש על עצמו כי אדם אין בארץ אשר לא יחטא. גם לא תהיה אליו התפלה כמשוי ולא יעשנה כמי שפרע חובו שנאמר <small>(אמר המעתיק לפי גרסת משנתינו מביא הפסוק מן יואל ב' י"ג)</small> (יונה ד' ב') אל חנון ורחום ארך אפים ורב חסד ונחם על הרעה. כי כל אדם צריך רחמים ואם משחקת לו השעה כי השם ית' מאריך אפו ומחול עליו לא על צדקותיו הוא מרחם עליו וצריך להתחנן לו פן ינחם ה' על אשר נחם על הרעה. כי שמא יגרום החטא ולאו כל שעתא ושעתא מתרחיש ניסא:
+<b>ואל תהי רשע בפני עצמך.</b> שלא יהא רשע בפני עצמו שאינו יכול לחזור בתשובה. שנמצא זה מתיאש לבו מן התשובה ואם באת לידו עבירה הותרה לו. לפי שמעלה דעתו שהיא קלה כנגד החמורו' שעבר עליהן. וגם לא יהיה צדיק בפני עצמו כמו שאמרו במס' נדה (דף למד ע"ב) משביעין את הולד במעי אמו אפי' כל העולם אומרי' שאתה צדיק תהיה בעיניך כרשע. ולא רשע ממש אלא יהי' בעיני עצמו מחצה חייב ומחצה זכאי אם עשה מצוה אחת אשריו שהכריע עצמו לכף זכות עשה עבירה אחת אוי לו שהכריע עצמו לכף חובה. וזהו שאמרו בויקרא רבה <small>(קדושין מ.)</small> לעולם יראה אדם עצמו כאלו הוו מחצה זכאי ומחצה חייב שנא' (משלי י"ד ט"ז) חכם ירא וסר מרע. ר"ל החכם אע"פ שסר מרע הוא ירא מפני שהוא רשע בעיניו ונמצא רץ אחר המצות כדי שיכריעוהו לכף זכות. ובורח מן העבירות שלא יכריעוהו לכף חובה:
+
+Mishnah 14
+
+<b>רבי אלעזר אומר הוי שקוד ללמוד תורה ודע מה שתשיב את אפקורוס.</b> שיקבע עצמו ללמוד תורה כדי שידע להשיב על דברי האפיקורוס שאם לא ישיבוהו כפי טענותיו ושקריו ילמדו העולם מהם וישתו מים הרעים בראותם כי נוצח אותו ונמצא שם שמים מתחלל. ואפיקורוס שבכאן הוא כופר בתורה שבעל פה והוא הדין למורים שלא כהלכה. ולשון הפקר הוא:
+<b>ודע לפני אתה עמל.</b> לפני בוחן כליות ולב. וכי תלמד תורה תטרח וישים כוונתך בה וביה תדע להשיב את אפיקורוס. וכשאתה מיגע את עצמך בתורה תשתעשע בה שמצינו שאמרה תורה (משלי ח' כ"ב) ה' קנני ראשית דרכו קדם מפעליו מאז. וכתיב בתריה ואהיה אצלו אמון ואהיה שעשועים יום יום. הנה לך כי הקב"ה היה משתעשע בה ויש לך לעשות כן. והוא שנאמר (משלי שם) משחקת בתבל ארצו ושעשעי את בני אדם. ר"ל כאשר היה התורה שעשועים להקב"ה קודם יצירת עולם כך תהיה משחקת בתבל אחר שנברא העולם ושעשועים לבני אדם:
+<b>ומי הוא בעל מלאכתך שישלם לך שכר פעולתך.</b> שלא תעשה מלאכת התורה רמיה כי השם ית' הוא בעל מלאכתך ואין נסתר מנגד עיניו. ועוד כי איך לא תטרח בה והנה יהיה לך שכר גדול עליה ובנאמנות ישלם לך שכר פעולתך ואע"פ שאמר' אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס. כדי להתגבר על היצר המסיר אותו מלעשות המצות וללכת בדרך ישר טוב לחשב כי פרס יהיה לו עליהם שלא יתן פתחון פה ליצר לקטרג. ועוד כי לא הזהירו לדעת את זה כדי לעבוד את המקום ב"ה מפני סבת השכר אלא שכשם שאדם חייב לחקור ולידע יחודו של מקום וגדולתו ותבונתו ונפלאותיו אשר עשה כדי להוסיף בו אהבה. כך חייב שישלם שכר הפעולה לעלות על לבו גודל חסדיו של מקום ב"ה אע"פ שהוא אדון כל המעשים וקונה הכל וכלנו עבדיו לעבדו ולשרתו כעבד מקנת כסף בלא שיתן שכר פרס ושכר פעולתנו איתנו ועל כל פנים נוסיף לו אהבה עליה ונעבוד אותו מיראה ומאהבה:
+
+Mishnah 15
+
+<b>ר' טרפון אומר היום קצר והמלאכה מרובה.</b> היום קצר אלו ימותיו שהם קצרים כנגד התורה שהיא מרובה ארוכה מארץ מדה ורחבה מני ים ואין יורד לסוף. וזהו שאמרו <small>(שמו"ר מז ז)</small> אותם ארבעים יום שעמד משה רבינו ע"ה בהר סיני לא ישן. משל למלך שאמר לעבדו מדוד זהובים מכאן ועד למחר וכל מה שתמדוד יהיה שלך. איך יישן והלא באותה שעה יפסיד כמה וכמה. כך אמר משה אם אישן כמה מרגליות מדברי תורה אפסיד. על אחת כמה וכמה אנו בל ניתן שינה לעינינו ולעפעפינו תנומה:
+<b>והפועלים עצלים והשכר הרבה.</b> אלו בני אדם שמתעצלין ללמוד תורה כי גם החכמים הזריזין מתעצלין הם. כי טבע האדם הוא להתעצל ואין אדם ניצל הימנה יש מרבה ויש ממעיט:
+<b>ובעל הבית דוחק.</b> שליט בעולמו שיצוה עליה. ואינך כפועל העושה פעולתו בקבולת אם יעשה מעט נותנין לו שכר מועט ואם עשה הרבה נותנין לו שכר הרבה לפי חשבון שפסקו על המלאכה כלה ואין הבעלים קפדים. אלא הקב"ה מצוה אותך מלאכת התורה ולא תלינן פעולתה אתך בכל אשר תוכל לעשות ואם תעבור על מצותו עונש גדול תענש שאין לך רשות להבטל אפי' שעה אחת:
+
+Mishnah 16
+
+<b>הוא היה אומר לא עליך המלאכה לגמור.</b> שלא תעלה על דעתך אינני רחב לב ולא אוכל לגומרה ומה יתרון בעמל ומה אועיל ביגיעתי שלא עליך לגומרה אלא אחר שבתורה אתה עמל קיימת מצות בוראך:
+<b>ולא אתה בן חורין להבטל ממנה.</b> שלא תאמר הואיל ואיני חייב לגמור את המלאכה לא אעצר את עצמי אלא אלמוד בכל יום שעה אחת. ולא כן הדבר. כי עבד קנוי אתה עליה להגות בה יומם ולילה ואז תצליח את דרכיך ואז תשכיל:
+<b>אם למדת תורה הרבה נותנין לך שכר הרבה.</b> לומר שיש יתרון למרבה מדעתו ונחכם על הממעיט אע"פ ששניהם לא נתבטלו:
+<b>ונאמן הוא בעל מלאכתך.</b> שלא תפחד כפועל ובעל הבית שלא יאמר לך לך ושוב על שאין מעות בידו כי אתה עמל למי שישלם לך שכר פעולתך ומשלם בנאמנות:
+<b>ודע מתן שכרן של צדיקים לעתיד לבוא.</b> וכי תחשוב בזה יתחזק ידיך לעשות בתורה שהיא ארוכה מארץ מדה ורחבה מני ים ואין יורד לסוף (ובמצותו). מתוך כך אתה מעלה על לבך גודל חסדיו של הקב"ה ותוסיף בו אהבה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>עקביה בן מהללאל אומר הסתכל בשלשה דברים ואין אתה בא לידי עבירה. דע מאין באת.</b> ובזמן שתסתכל מאין באת המחשבה תגרום לך להיות שפל רוח ותנצל ממדת הגאוה שנאמר בה (משלי ט"ז ד') תועבת ה' כל גבה לב:
+<b>ולאן אתה הולך למקום עפר רמה ותולעה.</b> וכי תחשוב בלבך לאן אתה הולך לא תחפוץ בכל התענוגים כי לרמה אתה טורח. גם כל עושר וכבוד תבזה בעיניך וכל טובה תבהיל כי הכל הבל ורעות רוח. ועל ענין זה עשה שלמה המלך ספר קהלת והתחיל הבל הבלים להבהיל כל טובה וכל יקר. ואחר שההביל את הכל אמר סוף דבר הכל נשמע את האלהים ירא ואת מצותיו שמור כי זה כל האדם:
+<b>ולפני מי אתה עתיד ליתן דין וחשבון.</b> שהנבראים לא נבראו אך לירא את ה'. כי איך יחטא האדם אם יחשוב לפני מי עתיד ליתן דין וחשבון. ויותר על הפורענות והנסיון שיהיה לו על חטאיו כי יתבייש בשת גדול. משל למלך שנכנס אדם לפניו אם ימצאהו מרמה במעשיו או משקר דבריו הלא יתבייש בשת גדול. על אחת כמה וכמה לפני מלך מלכי המלכים הקב"ה. גם כי בהתבייש הנפש אחר שנתפרדה מן הגוף הבושת ההיא גדולה מהבושת בעודנה שמה כי טבע הגוף משכח וכי יעשה האיש דבר כיעור ויתבייש עליו מבני אדם לשנה או לשנתיים ישכח הדבר וילך הבושה מעליו וגם כי לא ישכח מלבו. יהיה הדבר ישן נושן והוסרה קצת הבושה כי טבע השכחה שבגוף מתערב עם טבע הנפש וכי אינו יכול להתגבר עליו לשכוח הדבר לגמרי על כל פנים יתגבר עליו להתיישן הדבר שהוא קצת השכחה שמסיר רוב הבושה. אך בהיות הנפש לבדה אין שכחה לפניה כי כלה ברה וזכה ואין שום טבע מהגשמים בתוכה. וכשמתביישת לפני מלך מלכי המלכים הקב"ה לעולם ולעולמי עד תעמוד בבושה כאותה שעה שהיתה עומדת לפניו וכמו הפעם ההוא תעמוד מבויישת לעולם. וזהו שאמרו רז"ל (ב"ב ע"ה.) אוי לה לאותה בושה אוי לה לאותה כלימה. לכן על כל פנים המעלה על לבו דברים אלו לא יבא לידי עבירה:
+
+Mishnah 2
+
+<b>רבי חנניה סגן הכהנים אומר הוי מתפלל בשלומה של מלכות שאלמלא מוראה.</b> שהוא קשה עלינו:
+<b>איש את רעהו חיים בלעו.</b> זה הענין ר"ל שיש לאדם להתפלל על שלום כל העולם ולהצטער על צער של אחרים. וכן דרכן של צדיקים כמו שאמר דוד ע"ה (תהלים ל"ה י"ג) ואני בחלותם לבושי שק עניתי בצום נפשי שאין לאדם לעשות תחנוניו ובקשתו לצרכיו לבד אך להתפלל על כל בני אדם שיעמדו בשלום ובשלומה של מלכות יש שלום לעולם:
+<b>רבי חנינא בן תרדיון אומר שנים שהיו יושבין ואין ביניהם דברי תורה הרי זה מושב לצים שנאמר ובמשב לצים לא ישב. </b> שני עניינים נקראו לצנות. האחד לשון הרע המדבר רע על חברו להכלימו ולבזותו בין אנשים ולהחזיקו נבזה בעיניהם. וזהו מן החטאים הגדולים אשר יחטא האדם ואשם. ואין מדה זו כי אם בלבד רוע מעללים ועליו אמר שלמה בחכמתו ע"ה (משלי כ"א כ"ד) זד יהיר לץ שמו עושה בעברת זדון. ר"ל כי שתי מדות אלו הרעות - זדון ויהיר שתיהן נכללו בלץ. וזד הוא המדבר על חברו ומבזה אותו בעיני העולם. ויהיר הוא במחשבה. שאין אדם נחשב לפניו כלום. והמוכתר בשני דברים הללו לץ שמו. ושמא תאמר איננו שומר לשונו אך ידיו אסורין לא יחטא בהן. על זה אמר עושה בעברת זדון. זה הגבר אשר לץ שמו כאשר יבא אל המעשה בכעס ובאכזריות יעשנו. כי הלצנות מורה עליו חטא שהוא רוע מעללים בלי ספק. ושלמה ע"ה היה מנחם לשומעים חרפת הלצנות ואינם משיבים ואמר (משלי ג' ל"ד) אם ללצים הוא יליץ ולענוים יתן חן ר"ל המתלוצצים ממך האלהים יתלוצץ מהם ויותר יפסידו בלצנות ממך השומע ולענוים השותקין וסובלין אותם ואינן משיבין הקב"ה יתן להם חן. אבל הכתוב שאמר ובמושב לצים לא ישב לא דבר מן הלצנים שאמרנו כי זה או בכלל חטאים או בכלל רשעים האמורים בראש הפסוק הוא. אלא מושב לצים קרא הפך ממה שכתוב אחריו כי אם בתורת ה' חפצו ובתורתו יהגה יומם ולילה. על העושים ישיבה של קבע על דעת לדבר בדברי הבאי ובוטלין מדברי תורה שפורקין עולה מעליה כי אם בשעה שאין להם עסק מלאכה. גם לא צריכין לדבר בעניניהם וקובעין מושב לדברים בטלים הרי זה נקרא מושב לצים ולענין בטול תורה נאמר הדבר הזה. כי בזה הפרק מדבר בענין בטלת התורה:
+<b>אבל שנים שהיו יושבין ועוסקין בדברי תורה שכינה שרויה ביניהם שנא' (מלאכי ג' ט"ז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וישמע ויכתב ספר זכרון לפניו ליראי ה' ולחשבי שמו.</b> ופשט הפסוק הוא על הצדיקים לעתיד לבוא כשיראו בני אדם את מעלתם ויאמרו על מה בא להם זה הדבר ויענו כי מפני תחלה נדברו איש אל רעהו בדברי תורה. וכתב בספר הזכרון ונותן להם עתה שכר פעולתן:
+<b>אין לי אלא שנים מנין אחד שיושב ועוסק בתורה שהקב"ה קובע לו שכר.</b> ר"ל שיושב ומחשב בתורה. כי על המחשבה נותנין שכר כמו על העוסק בדיבור:
+<b>שנאמר ישב בדד וידום כי נטל עליו.</b> כי השותק ומחשב בתורה כאילו נטל עליו עול התורה בהגיון. אבל הרמ"ה ז"ל גורס <b>מנין שאפי' אחד שיושב ועוסק בתורה מעלה עליו הכתוב כאלו קיים את כל התורה כולה שנא' ישב בדד וידום כי נטל עליו</b> ומאי משמע דהאי וידום לישנא דמלולי הוא כי נטל עליו עול הדיבור שהוא דורש לפניהם:
+
+Mishnah 3
+
+<b>רבי שמעון אומר שלשה שאכלו על שלחן ולא אמרו עליו דברי תורה כאלו אכלו מזבחי מתים.</b> ר"ל כי כל שלחנות הרי הן כאלו מלאו תקרובת ע"ז שנחשבת כצואה לפי שלא אמרו עליו דברי תורה. כי ישיבת שלשה אנשים נקראת חבורה שהם מזמנין בברכת המזון ואין להתחבר להן ואין דברי תורה ביניהם שהיא פריקת עול התורה שאוכלין ושותין ונהנים לזכרת התורה לא תעלה על לבבם. אוי להם אוי להנאתם:
+<b>אבל שלשה שאכלו על שלחן אחד ואמרו עליו דברי תורה כאלו אכלו משלחנו של מקום ב"ה שנאמר (יחזקאל מלכים א כ״ב:ל״ט) וידבר אלי זה השלחן אשר לפני ה'.</b> לשון וידבר הוא פרטי כמו שאתה רואה וידבר ה' אל משה שהוא פרט על שהיה מדבר אל משה לבדו. וכשרוצה הכתוב לעשות הדבר כלל למשה שיאמר לישראל כתיב לאמר. שהוא לשון כולל פיר' וידבר בפני עצמו בלא לאמר הוא מפרש למשה לבדו ולא שישמש אחרים. גם זה שנאמר וידבר אלי זה השלחן לשון וידבר הוא מפרט שזה השלחן הוא של מטה שלא תחשוב כי מפרט שזה השלחן של מעלה. ואף ע"פ שאינו ראיה לדבר זכר לדבר כמנהג רבותינו בכמה מקומות:
+
+Mishnah 4
+
+<b>רבי חנניה בן חכינאי אומר וכו' הרי זה מתחייב בנפשו.</b> מפני שהם שעות רצויות אין לו לחשב בהן כי אם דברים רצויים לפני המקום ב"ה. אלו הן דברי תורה. שאותן שעות כמה הם חשובות וראויות למחשבת התורה כי אין לו מלאכת לעשות ואיננו שומע קולות בני אדם:
+<b>ואם יפנה לבו לבטלה מתחייב בנפשו.</b> שמפסיד זמן כי תוכל להיות לו מחשבה ברורה ונכונה ומסירה אותו מהרהור דברי תורה:
+
+Mishnah 5
+
+<b>ר' נחוניה בן הקנה אומר כל המקבל עליו עול תורה מעבירין ממנו עול מלכות.</b> אחר שעושה תורתו עיקר ומלאכתו עראי הקב"ה ישמרהו מכל דבר רע שלא יצטרך ליבטל מלימוד התורה ולא יתן בלב המלך הלוקח נפשות לעשות מלאכתו לקחת את זה וינצל ממלאכת המלכים להקים רצונו לעסוק:
+<b>ועול דרך ארץ.</b> לא יצטרך לעשות מלאכה הרבה לצורך פרנסתו ובמעט יספיק לו לכדי חיותו. כי מלאכת הצדיק מתברכת ונפשו שמחה בחלקו:
+<b>וכל הפורק ממנו עול תורה נותנין לו עול מלכות.</b> שהוא חושב לעשות מלאכתו הרבה אם יניח מלאכת התורה והשם יתברך יפר מחשבתו ויתן בלב המלך לקחתו לעשות מלאכה לו. כי (משלי כ"א א') פלגי מים לב מלך ביד ה' על כל אשר יחפץ יטנו:
+<b>ועול דרך ארץ.</b> שהוא נודד וטורח אחר מחייתו ולא יוכל למצאה. גם כי ימצאנה לא ישמח בחלקו וכל ימיו להבל יגע להעשיר ולהוסיף עושר על עושר וכענין שנאמר (קהלת ה' ט') אוהב כסף לא ישבע כסף ונמצאו כל ימיו יוצאין בעמל ויגיעה ולא יהיה לו מנוחה לעולמי עד:
+
+Mishnah 6
+
+<b>רבי חלפתא איש כפר חנניה אומר עשרה שיושבין ועוסקין בתורה שכינה שרויה ביניהם שנא' אלהים נצב בעדת אל.</b> ואין עדה פחות מעשרה:
+<b>מנין שאפילו חמישה שנא' ואגדתו על ארץ יסדה.</b> היד נקראת אגודה שיש בה חמש אצבעות:
+<b>ומנין שאפילו שלשה שנאמר בקרב אלהים ישפט.</b> ואין בית דין פחות משלשה:
+<b>ומנין שאפי' שנים שנא' אז נדברו יראי ה' איש אל רעהו. ומנין שאפי' אחד שנא' בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך.</b> ואם אפי' אחד יש לו שכר הרבה הלא פשוט הוא כי אם לעשרה עד שנים יתנו להם שכר. אלא ר"ל ליתן לכל אחד שכר לפי שהם רבים:
+
+Mishnah 7
+
+<b>רבי אלעזר איש ברתותא אומר תן לו משלו.</b> זה מדבר בין לענין גופו של אדם בין לענין ממונו. ולומר שלא ימנע אדם את עצמו ולא את ממונו מחפצי שמים. וזהו שאמר:
+<b>שאתה ושלך שלו.</b> שאינך נותן משלך ולא מגופך ולא מממונך (אלא) משל מקום ב"ה שהכל שלו. כי ממון האדם פקדון הוא בידו משל הקב"ה אלא שיש יתרון בו על שאר הפקדונות שיכול לקחת ממנו די צרכיו והשאר יתנהו באשר רצון המפקיד מלך מלכי המלכים הקב"ה אשר צוהו. ויש לשמח הרבה מאשר יכול להנות מן הפקדון (בדיבור) [<small>אמר המעתיק נ"ל להגי' די צרכיו</small>] וכי יעשה רצון בעליו מן הנשאר. משל למלך שנתן לעבדו אלף זוזי ואמר לו טול אתה המאה לעצמך ותן התשע מאות לתשעה בני אדם. והלא שמח הוא:
+<b>וכן בדוד הוא אומר (ד"ה א' כ"ט י"ד) כי ממך הכל ומידך נתנו לך.</b> במקום אחר כתיב שם (ד"ה א' כ"ט ט"ז) מידך היא ולך הכל. והוא נאמר לענין הגוף על שהכינו לבנות בית קדשו. וזהו שכתוב ומידך נתנו לך נאמר לענין הממון כמו שאומר בראש הפסוק כי נעצור כח להתנדב כזאת כי ממך הכל ומידך נתנו לך:
+<b>רבי יעקב אומר המהלך בדרך ושונה ומפסיק ממשנתו וכו'.</b> כי בעוד שהאדם שונה אין לו להשיח שיחת חולין כי צריך לעמוד ביראה ובאימה לפני התורה כענין שאמרו (שבת ל:) כל תלמיד ששונה ואין שפתותיו נוטפין מור תכוינה מאחר שהוא משתמש בכתרו של תורה שהוא כתרו של הקב"ה צריך שלא ידבר שיחה בטלה ואם קל ראשו להפסיק ממשנתו הרי זה מתחייב בנפשו והדין נותן:
+
+Mishnah 8
+
+<b>רבי דוסתאי בר ינאי משום ר' מאיר אומר כל השוכח דבר אחד ממשנתו מעלה עליו הכתוב כאלו מתחייב בנפשו שנאמר (דברים ד יט) רק השמר לך וגו'.</b> אשר לא נתן בלבבו לאמר כי השכחה מצויה בבני אדם היה לו לחזור ההלכה הרבה פעמים ולחשוב בה כל היום וכל הלילה עד שלא תוכל לסור מלבו ולא עשה הרי זה מתחייב בנפשו כי יבא להורות על פי הזכרתו ויאמר כך אמר לי ר' ויאסר המותר ויתיר האסור ונמצאת תקלה בא על ידו. ונקרא פושע מפני ששגגת תלמוד עולה זדון:
+<b>יכול אפי' תקפה עליו משנתו תלמוד לומר ופן יסורו מלבבך הא אינו מתחייב עד שישב ויסירם מלבו.</b> אם שכחה על ידי הזקנה או על ידי אונס אחר רחמנא פטריה:
+
+Mishnah 9
+
+<b>רבי חנינא בן דוסא אומר כל שיראת חטאו קודמת לחכמתו חכמתו מתקיימת.</b> לענין השתדלות נאמר הדבר. המשתדל לדעת חכמה כדי שידע לשמור את נפשו מן החטא ונחכם. חכמתו מתקיימת בידו ונמצא פורש מן העבירות ועושה מצוה כאשר למד והשכיל:
+<b>חכמתו קודמת ליראתו אין חכמתו מתקיימת.</b> לא השתדל מתחלה לדעת החכמה כדי לקיימה כי אם להבין ולהשכיל ולא תקיים בידו. והדין נותן. ד"א בזמן שיראת חטאו של אדם קודמת לחכמתו נמצא כשהוא למד משמרתו ומאשרתו לילך בדרך שהורגל ללכת בה מכמה ימים כשהוא ירא חטא ולבו מוסיף בה אהבה רבה ומתאוה להוסיף ממנה לפי שהיא מאשרתו למה שהורגל. אבל בזמן שחכמתו של אדם קודמת ליראת חטאו נמצאת החכמה מונעת אותו מעבירות שהורגל בהם וסופו לבעוט בה לפי שדומה עליו כמשוי:
+<b>הוא היה אומר כל שמעשיו מרובין מחכמתו חכמתו מתקיימת.</b> שבזמן שמעשיו של אדם מרובין מחכמתו נמצאת תאותו לחכמה גדולה מחכמתו. ונמצא כי בכל יום ויום מוסיף חכמה על חכמתו:
+<b>וכל שחכמתו מרובה ממעשיו אין חכמתו מתקיימת.</b> שנמצאת תאותו לחכמה פחותה מחכמתו ונמצא כי חכמתו תהיה פוחתת והולכת. כך פירשו הראשונים ז"ל. אבל יש לשאול איך אפשר להיות מעשיו מרובין מחכמתו ואם אינו יודע התורה והמצות וכי יש לו לעשות המעשים האלו על מה עשאם. אלא שזו המשנה דברה לפי עצה טובה נאה ומקובלת שיש לו למי שאינו יודע שלא יאבד נפשו ושיקבל על עצמו לעשות כל הדברים אשר יגידו לו החכמים ולא יסור מהן ימין ושמאל כאשר ידעם ועל פי התורה אשר יורו אותו ועל המשפט אשר יאמרו לו יעשה ומיד שקבלה זו יקבל על עצמו בלבב שלם ובנפש חפצה מעלה שכר כאלו קבל עליו כל המצות. ועל דרך זו אמרו <b>כל שמעשיו מרובין מחכמתו</b> כי אף מי שאינו יודע ואינו עושה נקראין מעשה על שם כי יש לו שכר עליהם כאלו עשאם מפי הקבלה. וכן מפורש באבות דר' נתן (כב.) דתנן התם. כל שמעשיו מרובין מחכמתו חכמתו מתקיימת שנאמר נעשה ונשמע. שהקדימו ישראל העשייה לשמיעה והיה להם לומר נשמע ונעשה כי קודם שיוכל לעשות את המעשה צריכין לשמוע מה יעשו אלא שקבלו עליהם תחלה לעשות כל אשר יצוה עליהם וישמעו ומיד קבלו שכר כאלו עשאם. וכל שחכמתו מרובה ממעשיו וכו' שלא יאמר אשנה הלכה זו ואקיימנה אשנה כל התלמוד ואקיימנו ואם כה יאמר לא תתקיים חכמתו. כי צריך תקון המדות תחלה ואחר כך תתקיים חכמתו:
+
+Mishnah 10
+
+<b>הוא היה אומר כל שרוח הבריות נוחה הימנו רוח המקום נוחה הימנו.</b> ר"ל מי שמשאו ומתנו נאה עם הבריות וכלם מכירים כי באמונה עם הבריות. וכדאמרי' במסכת יומא (דף פ"ו) כל תלמיד שקורא ושונה ונושא ונותן באמונה עם הבריות מה הבריות אומרות עליו אשרי פלוני שלמד תורה אשרי אביו אשרי אמו (<small>אמר המעתיק בגמרא שלפנינו איתא</small> אשרי רבו) שלמדוהו תורה וכו'. ועל זה <b>רוח המקום נוחה הימנו</b> מפני שהתורה מתקלסת על ידו:
+<b>וכל שאין רוח הבריות נוחה הימנו אין רוח המקום נוחה הימנו.</b> לא יהיה נקי מה' ומישראל:
+<b>רבי דוסא בן הרכינס אומר שינה של שחרית. </b> שמבטלת התפלה בזמנה:
+<b>ויין של צהרים.</b> שמבטל תלמוד תורה ומביא לידי עבירה:
+<b>ושיחת הילדים.</b> שאותו השעשוע מושך את לבות בני אדם על ידי אהבתם את הנערים ונמצאת התורה מתבטלת:
+<b>וישיבת בתי כנסיות של עמי הארץ.</b> וכמה רעות בישיבת כנסיות:
+<b>הן מוציאין את האדם מן העולם.</b> כי על מה נברא אדם אך לעסוק בתורה והיא אורך ימים ושנות חיים. ואם לוקח הוא דברים כאלה ולמה לו חיים וראוי לטרדו מן העולם כי הבל הוא והבל ימיו ואחר שחיה כמה שנים ונתעסק בעסקו ולא הועיל הואיל שבטל התורה על מה יוסיפו לו ימים. משל למלך שנתן מאה כסף לעבדו והשליכם לים וחזר ובקש ממנו אחרים והלא ראוי שלא יתן לו יותר. כך מי שאינו עוסק בתורה:
+
+Mishnah 11
+
+<b>רבי אלעזר המודעי אומר המחלל את הקדשים.</b> זה המפגל את הקדשים ומטמאם. אחד קדשי מזבח ואחד קדשי בדק הבית המחלל אותם אין לו חלק לעולם הבא:
+<b>והמבזה את המועדות.</b> סמך שני הדברים האלה מפני שנקראו קדשים. בקדשים כתיב קדש קדשים. ובמועדות כתיב אלה מועדי ה' אשר תקראו אותם מקראי קדש. והמחלל את שניהם אין לו חלק לעולם הבא מפני שחלל קדשי ה'. ועל זה אמרו רז"ל (פסחים קיח.) כל המחלל את המועדות כאלו עובד ע"ז שנאמר (שמות ל"ד י"ז) אלהי מסכה לא תעשה לך וסמיך ליה את חג המצות תשמר. ואמר בכאן המבזה ולא אמר המחלל את המועדות מפני שאינו מדבר ביום טוב עצמו כי בזה לא הוצרך לדבר שיום טוב כשבת הוא. אלא מחולו של מועד מדבר לעושה ביד מלאכת איסור והוא מבזה חולו של מועד. ואומר אלו הימים. אין להם קדושה כל כך כימים הראשונים ועושה בהם כל מלאכה ותועבה עושה גם בוש לא יבוש:
+<b>והמפר בריתו של אברהם אבינו.</b> זה המושך בערלתו לכסות העטרה ונראה כערל כמי שעושה להכעיס כדי להבזות המצות:
+<b>והמלבין פני חברו ברבים.</b> זהו תולדת הדברים שיהרג בהם ואל יעבור. והאבות הם שלשה ע"ז וגלוי עריות ושפיכות דמים. תולדת ע"ז עצי אשרה וכדאמרינן (פסחים כה.) בכל מתרפאין חוץ מעצי אשרה. ואע"פ שאין ע"ז עצמה אלא משמשיה יהרג ואל יעבור קודם שיהנה ממנה. תולדת גלוי עריות המסתכל או המדבר עם אשת איש שיהרג עליהם ואל יעבור. כההוא עובדא במסכת סנהדרין (דף ע"ה.) במי שהעלה ליבא טינא שאמרו שם תעמוד לפניו ערומה ימות ואל תעמוד לפניו ערומה. תספר עמו מאחרי הגדר ימות ואל תספר עמו מאחרי הגדר. ותולדת שפיכות דמים המלבין פני חברו ברבים שדמו בורח מפני הבשת וכדאמרינן (ב"מ נח:) חזינא לי' דאזיל סומקא ואתי חיורא ועל זה אין לו חלק לעולם הבא:
+<b>והמגלה פנים בתורה.</b> זה המעיז פניו כלפי התורה לעשות עבירות בפרהסיא. והוא הדין למעיז פנים כלפי לומדיה:
+<b>אע"פ שיש בידו תורה ומעשים טובים אין לו חלק לעולם הבא.</b> והני מילי בשלא עשה תשובה ומת ביסורין שאין מיתה ויסורין ממרקין. אבל בשעשה תשובה אין לך דבר שעומד בפני התשובה. והכי מוקי לה בגמרא (ירושלמי) במסכת פאה (א.):
+
+Mishnah 12
+
+<b>רבי ישמעאל אומר הוי קל לראש.</b> ר"ל שיקלה עצמו למי שהוא ראש ואדון כמו שנאמר (משלי כ"ה ו') אל תתהדר לפני מלך ובמקום גדולים אל תעמד. שלא יחשוב אותך לאדם גדול והקל עצמך לפניו לעשות חפציו ולהשלים צרכיו. ואל תתודע אליו:
+<b>ונוח לתשחורת.</b> כלומר שיהא נוח בדבריו לשחוור. לא שיקל עצמו לפניו כי איננו אדון ולא שיתגבר עליו. גם כן יש בידו יכולת כי אחר ששופט את הארץ והפקידו המלך פקיד על עמו אי אפשר שלא יחשוב אל שנאיו להרע ויכול יוכל להם. אך באהבתו ירויח כי אדון הוא בארץ. ותשחורת הוא מלשון שחוור. בלע"ז שינייוריאו"י וכדאמרינן (ספרי דברים א') הדבק לשחוור פי' אדון וישתחוו לך. (והוי מקבל את כל האדם בשמחה) והרמ"ה ז"ל מפרש <b>לתשחורת</b> מן תרגום לא חמור אחד מהם נשאתי. שחרית. ר"ל שיהא נוח לאדם גדול וראש וגם נח לעבדו ולעשות רצונו:
+
+Mishnah 13
+
+<b>רבי עקיבא אומר שחוק וקלות ראש מרגילין לערוה.</b> ר"ל שהשחוק ודברי שיחה בטלה עם קלות ראש מרגילין לערוה. אבל כובד ראש ויראה הם סייג לעריות שכל זאת המשנה בסייגים מדברת:
+<b>מעשרות סייג לעושר.</b> וכדאמרינן במסכת תעניות (דף ט') על אותו תינוק שהיה קורא עשר תעשר. אמר לו ר' יוחנן עשר בשביל שתתעשר ואמר לו וכי מותר לנסות והא כתיב לא תנסו את ה' אמר ליה (הכי אמר) רבי אושעיא חוץ מזו שנא' הביאו את כל המעשר אל בית האוצר ויהי טרף בביתי ובחנוני נא בזאת וגו'. וע"ז נאמר <b>מעשרות סייג לעושר</b> שהרוצה להתעשר יתן מעשרות בעין יפה. ושלא יאמר אלף כורין איך אתן מאה למעשר והם שוין כמה. אלא יתנם. כי השם יתב' ויתע' נאמן לשלם לו כל מה שיתן ולהכפיל את השכר והוא אמת גם על פי הנסיון. וענין הצדקה הוא כמו המעשרות ובהרבות בצדקה יוסיף עושר על עשרו. ואל ימנע לב האדם מליתן מתנות גדולות לאביונים פן ימעט עושרו ולא יספיק. וידוע ידע כי זאת תהיה הסיבה אליו לעשות במשפט. ואל יחשוב העשיר הגדול בתתו הרבה בצדקה. אם לא נתן לפי עשרו ורוב נכסיו שינקה כי יעלה בלבבו דבר רע לאמר. כמה מעות פזרתי בצדקה כמה וכמה נפשות ימותו ברעב והצלתים. והוא לא ידע בכל אלה כי טוב העני ונותן הון רב כמו המעשר. כי הרש ואין לו אלא סאה ונותן מעשרו כראוי והעשיר יש לו אלפים סאה ונתן למעשר מאתים חסר אחת. יצא העני נקי מנכסיו והעשיר נתחייב בהם. כך הצדקה כל אדם שיש לו ליתן כפי כל מה שיש לו אם מעט ואם הרבה:
+<b>מסורת סייג לתורה.</b> מסורת אלו מלא וחסר והטעמי' שמסרו חכמי' לתלמידיהם. והם סייג לתורה שבכתב שלא תמצא הספרים חלוקים כי אם במקומות מועטים מה שאין כן בספרי התלמוד כי בכמה מקומות הגרסאות מתחלפות גם בכל יום ויום הסברות מתחדשות ומהם כותבין הגרסא על פי דעתם ונתנה רשות לסבלו. כי ספר שלם אין בארץ אשר לא יחטאו ותולין הטעות על הספר ולא על דעתם:
+<b>נדרים סייג לפרישות.</b> הפרישות היא מדה עליונית. וכמה מעלות טובות יש להשיג אלי' כדאמרינן נקיות מביאה לידי פרישות. והוא הפורש מהנאות העולם. ואפילו מדברים המותרים באכילה ובתשמיש. גם בכל התאות האחרות בהמנע מן הכבוד ומן השררה והעושר וכיוצא בהן. ומתרחק משרשי' ומתקרב אל עיקרי הנפש ויסודה והוא קרוב לעבודת הבורא ית' כיצד במאכל. האוכל מעט לכדי חיותו שיהא בריא כדי ללמוד תורה הרבה ולעשות מלאכת ה' מלאכה מרובה. או השותה די הסרת צמאו. לא ישתכר ולא יתגל בתוך אהלה. ומה שאינו משמש בהנאה כי אם לקיים המצוה הרי זה מדרך הפרישות שאין דעתו ליהנות מן העולם ועוד תועלת שניי' שישמור נפשו מחטא כי לשיתגבר עליו היצר ויתאוה לעשות עבירה יאמר בלבו מן ההנאות המותרות אני נשמר איך אעשה הרעה הגדולה הזאת. וחטאתי לאבי שבשמים כל הימים. וזה הדבר ימנעהו מן המכשולות. אך המתקרב אל טבע החומר ונמשך אחר תאותיו והנאותיו גם כי לא יעשה איסור. נמצא מתרחק מעיקר הנפש ויסודה. גם כי יגרום אל הנפש שתמשך אחר הגוף והחומר ומסעף אותה במערצה משרשיה ומיסודה. וכמו שכתוב (הושע ד' י"א) זנות ויין ותירוש יקח לב. והוא הדעת כמו שנאמר (משלי ט"ו ל"ב) ושמע תוכחת קונה לב. על כן נתנו עצה למי שאינו יכול (למשוך) למשול ברוחו ונמשך אחר ההנאות לנדור נדר לימים לאמר עד זמן פלו' לא אוכל ולא אשתה כי אם כזה או לאסור עצמו בדבר המותר וההרגל ישלוט עליו שמתוך כי הוא מקיים נדרו. נמצא מנהיג את עצמו לכבוש את יצרו ובזה תועלת בידו הפרישות וכדאמר ליה לר' פנחס אם לא יכלת למיכל חולין בטהרה כולה שתא. אכול לשבעה יומי. (<small>אמר המעתיק המאמר הזה הוא בירושלמי פ"ק דשבת והגרסא שם</small> לרב) . שהאוכל חולין בטהרה נקרא פרוש. כדאמרינן (חגיגה יח:) בגדי עם הארן מדרס לפרושים. אבל אין ראוי להגדיר את עצמו בגדרים אלא אם כן יצרו מתגבר עליו שיוכל לידור על דרך רפואה. אך מי שמושל ברוחו ויכול להשיג אל מדת הפרישות בלא נדר אין לו לדור. כדאמרינן לא דייך במה שאסרה תורה אלא שאתה אוסר עצמך את המותר אבל ודאי אם ראה אדם שיצרו מתגבר עליו צריך להרבות סייג מרובה. כפי מה שצריך לכבוש את יצרו. וכיון שנכבש יצרו חוזר למדת הבינונית משל לרופא בזמן שרואה שהחולי קל ונוח להתרפאת עושה לו רפואה קלה. ובזמן שרואה שהחולי כבד וחזק בורר לו רפואה חזקה עד שיתרפא ואחר כך חוזר ונותן לו דברים בינוניים שמעמידין את הגוף על בוריו. ועל זה אמרו נדרים סייג לפרישות ולא אמרו שבועה סייג לפרישות מפני שהשבועה היא פוסקת מיד מפני שהוא נשבע שלא יאכל דבר זה עד יום פלו' ואין זה סייג כי מיד נפסק שאינו יכול לעבור עליו. אבל נדר הוא שאומר אם אוכל יותר מזה השיעור עד יום פלוני יאסרו כל פירות שבעולם עד זמן אחר שיקצוב. זה נקרא סייג שהוא דבר שיוכל לעבור עליו. ומוטב למכוין לבו לשמים אם איננו שלטון בעצמו לעשות הסייג ההוא בלא נדר:
+<b>סייג לחכמה שתיקה.</b> זה סייג בין לחכמה עצמה בין למדותיה כיצד שאינו נכנס לתוך דברי חברו ועל מה שלא שמע אומר לא שמעתי. ואע"פ שאינה מכלל השתיקה. השתיקה מביאה לידי כך לחכמה כיצד שאינו מדבר בפני מי שגדול ממנו בחכמה כי הלומד בפני רבו ורואה סברא אחת כהלכה אל יחשוב מיד כי היא האמתית ולא ירצה לאומרה בטרם שיסיים רבו מלדבר. ואם יעשה כן יפסיד מה שיאמר רבו ולא ידע הסברות מן החכמים הקדמונים כי לבו נע ונד מלהודיע דעתם. וגם כי סברתו לא תוכל להיות מכוונת כל כך עד שישמע מה שאמרו הראשונים וישקול במאזני שכלו אי זו יכשר הזה או זה על כן השתיקה לתלמיד לפני הרב והגדול ממנו בחכמה סייג. ובהמצא סברא והרב עודנו מדבר והלא שותק לא יפתח פיו עד שיאירו דברי רבו וסברתו חקוקה בלבו. עד שיגמור הדברים וידע מה שלמדו רבו. ואחרי כן תהיה סברתו צלולה ומכוונת ועל זה אמר שלמה ע"ה (משלי י"ח ב') לא יחפץ כסיל בתבונה כי אם בהתגלות לבו:
+
+Mishnah 14
+
+<b>הוא היה אומר חביב אדם שנברא בצלם. חבה יתרה נודעת לו שנאמר כי בצלם אלהים עשה את האדם.</b> מפני שכפל הלשון יש לנו לומר שכך פירושו. חביב אדם שנברא בצלם. כי אף לא יודע הדבר. אלא כי נברא אדם בצלם אלהים אעפ"כ היה חביב לפניו אחר שנבראו בצלמו ובדמותו וכשגלה לנו הדבר חבה יתרה הודיענו:
+<b>חביבין ישראל שנקראו בנים למקום חבה יתירה נודעת להם שנאמר בנים אתם לה' אלהיכם.</b> גם כי הכפיל כראשון:
+<b>חביבין ישראל שנתן להם כלי חמדה.</b> שבו נברא העולם זאת התורה שכל העולם נברא בה. ושכל הנבראים לא נבראו אלא כדי לקיימה. וכל הדברים אשר תחת השמים כלם סבה לסבה לצרכי משמשי התורה. משל ליוצר כלי אומנותו ובו עושה כל מלאכתו כך התורה כליו של הקב"ה ובו נברא כל העולם כלו:
+<b>חבה יתירה נודעת להם שניתן להם כלי חמדה.</b> שבו נברא העולם:
+<b>שנאמר כי לקח טוב נתתי לכם תורתי אל תעזבו.</b> וידעת אלה הדברים הם לתועלת גדולה לדביקות אחר שנתגלה לנו כי האדם חביב לפניו מכל הבריות כי בצלם נבראו וישראל יודעין כי הם חביבין מכל שאר האומות כי נקראו בנים למקום ובחר בנו מכל העמים ונתן לנו את תורתו שמסיבתה נברא כל העולם כלו על כל פנים יודעים אנחנו כי קרוב אלינו השם ית' וית' לא יחשוב האדם. אף כי יעשה הישר בעיני ה' ולא יחטא שהוא קרוב אליו ואתה יודע כי השגת האנוש מועטת ואיננו שלם שיוכל להשיג אל הדבקות ולא שידמה לו וכי הוא רחוק ממנו לגמרי. חבה יתירה נודעת לו אם מזרע היהודים הוא. ואין לו להיות בעיניו לא רשע בפני עצמו ולא צדיק בפני עצמו. וזאת תהיה תורת האדם לא להתרחק ולא להתקרב והכל לפי רוב המעשה. כי אל הדבקות הגדול איך יש בנו ואין איש בארץ אשר יעשה טוב ולא יחטא. כמו שאמר ירמיה ע"ה (ירמיה ל' כ"א) והיה אדירו ממנו ומשלו מקרבו יצא והקרבתיו ונגש אלי. כשאני מקריבו נגש אלי. אבל אם אין אני מקריבו מי הוא זה אשר ערב את לבו לגשת אלי. וערב הוא מלשון ערבות:
+
+Mishnah 15
+
+<b>הכל צפוי.</b> כמו שכתוב (תהלים קל"ט א') ה' חקרתני ותדע אתה ידעת שבתי וקומי בנתה לרעי מרחוק וגו':
+<b>והרשות נתונה.</b> שנתן רשות ביד בני אדם לעשות כל אשר יחפוץ לבו אם טוב ואם רע כמו שנא' ראה נתתי לפניך וגו' ואמר רמז"ל כי זה הדבר הוא מן הפלאים שאע"פ שהרשות נתונה לאדם לעשות רצונו. והקב"ה יודע מה שיש לו לעשות קודם המחשבה וקודם המעשה ולא בהכרח יעשה האדם את הטוב ואת הרע. כי אם ברצון לבו והש"י יודע תחלה מה יהיה רצונו ואפי' המעשים השקולים שאפשר שיהיו ואפשר שלא יהיו את הכל יודע תחלת המעשה והוא פלא:
+<b>ובטוב העולם נידון.</b> והקב"ה אינו דן את האדם לפי מעשיו לבד אך בטובו ובמדת החסד. וזהו שאמר דוד ע"ה (תהלים כ"ה ז') חטאות נעורי ופשעי אל תזכר חטאת הן בין השגגות בין הזדונות שאדם עושה בנערותו בעוד יצרו תקפו ודעת נקלה. אך אותם שעושה אחר שגדל בשנים והוא בדעת שלם נקראים פשעים או מרי ועל זה היה מתודה ואומר בין החטאים שבנעורי בין הפשעים שאחר שגדלתי אל תזכור וכן יעלה לפניך זכרוני תזכירני לטובה אך כחסדך זכר לי אתה למען טובך ה' לפי שבטוב העולם נדון. ואף הרשעים נדונין בטובו כמו שנאמר (תהלים קמ"ה ט') טוב ה' לכל. והרשעים בכלל מעשיו של הקב"ה כדאיתא במדרש:
+<b>והכל לפי רוב המעשה.</b> שאע"פ שהעולם נדון בטוב ה'. אין כל האדם במדת החסד כי למרבה בחסידות מדת החסד היתרה על מעשיו מרובה. ולממעיט תהיה מעוטה. ואם כן כלם נדונין בטובו. גם כן הרשעים אין הטוב היתר על מעשיהם מרובה כמו לצדיקים. וגם הצדיקים אין המרבה והממעיט שוין כי הכל לפי רוב המעשה. וכמו שאמר במדרש (איכה ג' כ"ה) טוב ה' לקוו לנפש תדרשנו. אינו דומה המקוה ומתעסק למקוה ואינו מתעסק ורבינו משה ז"ל גורס אבל לא על פי המעשה. ומפרש הכל לפי רוב המעשה כמו ענין הצדקה כי מי שנותן אלף זוז באלף פעמים זהו לפי רוב המעשה אבל לא על פי המעשה זה שנותן בבת אחת מפני זה מתעוררת מחשבתו אלף פעמים לעשות טוב בתוך עמו. וזה לא התעורר כי אם פעם הראשונה:
+
+Mishnah 16
+
+<b>הוא היה אומר הכל נתון בערבון.</b> כל מה שהאדם לוקח מן העולם הזה על הכל הוא ערב ובניו ערבים ואל יחשוב היורש את אביו ואת אמו זה הממון ירושתי הוא אעשה ממנו כל רצוני שאין לו בשלו כלום כי לה' הכל. ומה שלקח ממנו בערבון הוא לוקח. ועתיד הוא ליפרע ממנו. משל לאדם שנכנס למדינה ולא מצא שם אדם. נכנס לבית אחת ומצא שם שלחן ערוך ועליו מכל מיני מאכל ומשקה. היה אוכל ושותה ואומר הלא בכל זה אני זוכה ושלי הכל אעשה ממנו כל רצוני. ולא היה רואה את הבעלי' שמביטין אותו במקום אחר. ועתיד הוא לשלם כל מה שיאכל וישתה והוא במקו' אשר לא יוכל להמלט:
+<b>ומצודה פרוסה על כל החיים.</b> זו המיתה שנגזרה ואין אדם יכול להנצל ממנה כדגים הנאחזים במצודה הרעה:
+<b>והחנות פתוחה.</b> שבני אדם נכנסין לשם. ולוקחין כל מה שצריכין עתה ואינן רואין את הנולד. ולא חושבין בהגיע זמן הפרעו' אם יהיה להם להפרע מאחר שמוציאין את החנות פתוחה. ויכולין לקחת כל צרכי' לפי שעה. כך בני אדם בעולם הזה:
+<b>והחנוני מקיף.</b> זה בעל החנות שנותן לאחרים בהקפה. דיין ונפרע מהם לאחר זמן כך שליט בעולמו נותן לכל באי עולם כל חפצם אם טוב ואם רע וסופו ליפרע מהם לאחר זמן:
+<b>והפנקס פתוחה.</b> לשני ענינים נאמר הדבר הזה האחד למשל כי אין שכחה לפני כסא כבודו כי החנוני מקיף שמקיף ומלוה לכמה בני אדם. מהם לאלפים ורבבות. ומהם לדינר (ולפשוע) (לפשוט) אם לא מפני זריזותו שהפנקס פתוחה לפניו ומיד כותב את הכל לפעמים היה שוכח דברים הקטנים מפני הגדולים אם היה מלוה על פה. ועל זה נאמר והפנקס פתוחה והיד כותבת. כלו' בין החטאים הגדולים והקטנים כלם כאלו לפניו נכתבים ולא שכח עונות הראשונים. והשני להודיענו כי אין ממתינין לפתיחת הפנקס אחר שעושה החטא. אלא בגמר המעשה כבר כתו' הוא כדי שלא יעבור רגע שלא נמנה עליו העון ההוא שאע"פ שהעונות נמחלין לבעלי התשובה. נימנין אותן תחלה. מיד שגמרו מלעשותן ואחרי כן אם יחזור בתשובה מוחלין לו. כדאמרינן במדרש אינו כמי שלא עשאו. אלא עשאו ונמחל שגדול מי שאינו עושה ממי שעושה ומוחלין לו. ומה שאמר אין צדיקים גמורים עומדין במקום שבעלי תשובה עומדין שם. ר"ל שבעלי תשובה יש להם להפרש מן המותר כענין שחטא בו. כמו אם עבר על העריות. ואפי' באשתו יש להתנהג עמה במדת הפרישות בדבר שחטא בו יפרוש ואפי' מן המותר יותר ממה שהצדיקין גמורין צריכין לעשות:
+<b>וכל הרוצה ללות יבא וילוה.</b> שרשות נתונה לו לכל אדם. והרוצה ליטול אי זה דרך שירצה יבא ויטול. והכסילים חושבים כי ליהנות בו נברא עולם. אבל הצדיקים כל מחשבותם וכל הנאתם להיות נקיים לקיים המצות. וכל אדם בורר לעצמו ואשרי מי שיבחר הטובה:
+<b>והגבאין מחזירין תמיד בכל יום.</b> מן השמים שמחפשין אחר מעשה בני האדם שנא' (איוב ז' י"ח) ותפקדנו לבקרים לידע ולהודיע מה הם עושין:
+<b>ונפרעין מן האדם לדעתו.</b> כיצד כשיודע וזוכר העון שעושה וכשבא הפורענות אליו מכיר ומשגיח כי מפני אותו החטא. ואשריו שעל ידי זה מצדיק את הדין וחוזר בתשובה ומתכפר לו העון:
+<b>ושלא לדעתו.</b> כיצד כגון שייסורין באין עליו ואינו זוכר אל החטאים אשר עשה. ויש שחושבין כי לא בדין יבואו להם ייסורין כי אומרים צדיקים אנחנו ולא חטאנו ולמה לנו הרעה הגדולה הזאת וימותו בלא תשובה ותולעתם לא תמות כי הרשיעו הדין והצדיקו עצמן אוי להן אוי לפגריהן כי פשעו בגופם. משל למלך שאמר לעבדו לך ומשכן לפלו' הלך ומשכנו ואותו האיש אינו זוכר את החוב והוא צועק ותמה על מה משכנין אותו והדבר מסור אל לבו. כך מי שנפרעין ממנו מן השמים שלא לדעתו. אבל כשזוכר החוב ויודע כי בדין משכנין אותו אין הדבר מסור אל לבו כל כך:
+<b>ויש להם על מה שיסמוכו.</b> במעשיהם על מדת הדין.<b> והדין דין אמת</b>:
+<b>והכל מתוקן לסעודה.</b> שכל תועלת הדברי' הללו אין סופן ואחריתם אלא להכשר סעודה כלומר לחיי העולם הבא:
+
+Mishnah 17
+
+<b>רבי אלעזר בן עזריה אומר אם אין תורה אין דרך ארץ.</b> כלומר מי שאינו יודע תורה אינו שלם במדות של דרך ארץ כי רוב המדות הטובות שיש בדרכי העולם בתורה הם כמו והעבט תעביטנו הענק תעניק לו מאזני צדק אבני צדק וכמה וכמה כיוצא בהם. אם כן בלא תורה לא יהיו דעותיו שלמות בדרך ארץ:
+<b>אם אין דרך ארץ אין תורה.</b> ר"ל שצריך תחלה לתקן את עצמו במדות. ובזה תשכון התורה עליו שאיננה שוכנת לעולם בגוף שאינו בעל מדות טובות לא שילמוד התורה ואחר כך יקח לו המצות כי אי אפשר וזהו כענין שנאמר נעשה ונשמע וכמו שכתבנו:
+<b>אם אין חכמה אין יראה.</b> כי אין יראה שלמה בלא חכמה. לפי שהוא מחזקת אותה ומאירה לנחותו בדרך:
+<b>אם אין יראה אין חכמה.</b> שצריך שיקדים היראה לחכמה שבלא כן לסוף לא יקיים החכמה ויקוץ בה ויניחנה כי מאחר שאין לו תיקון המדות תחלה ואינו ירא את ה' למה זה מחיר ביד כסיל לקנות חכמה ולב אין להקים את דבר ה'. כי היראה צריכה להיות קודם החכמה:
+<b>אם אין דעת אין בינה.</b> שלש מוחות הם ונחלקים לשלשה דברים. לחכמה. ולתבונה. ולדעת. חכמה מה שלומד מאחרים. ותבונה מוציא דבר מתוך דבר בדמיון. ודעת היא מה שמשיג מדעתו. וזהו שאמרו אם אין דעת אין בינה כי מאחר שאין לו יכולת להשיג ולדעת עצם הדבר מדעתו. איך יוציא דבר מתוך דמיון דבר. שהדעת קודם לבינה. ובלא דעת אי אפשר להיות לו בינה:
+<b>אם אין בינה אין דעת.</b> אם אין כח להבין הדברים מדמיון דבר מחמת שאין בו דעת שלימה להשיג ולדעתו עצמו של דבר ההוא:
+<b>אם אין קמח אין תורה.</b> לפי שצריך לחזור אחר פרנסתו ואינו יכול לעסוק בתורה:
+<b>אם אין תורה אין קמח.</b> כלומר מאחר שאין בו תורה אין תועלת הקמח עולה שאין אדם מועיל בעשרו אלא כדי שיהיו צרכי גופו מצויין ויהיה לו פנאי לעסוק בתורה:
+<b>הוא היה אומר כל שחכמתו מרובה ממעשיו למה הוא דומה לאילן שענפיו מרובין ושרשיו מועטין הרוח בא ועוקרתו על פניו וגו' וכל שמעשיו מרובין מחכמתו למה הוא דומה לאילן שענפיו מועטין ושרשיו מרובין ואפי' כל הרוחות שבעולם באות ונושבות בו אין מזיזין אותו ממקומו. </b> וכבר ביארנו דברים הללו בפרק זה בענין כל שיראת חטאו קודמת לחכמתו חכמתו מתקיימת וכו':
+
+Mishnah 18
+
+<b>רבי אלעזר חסמא אומר קנים ופתחי נדה.</b> קן יונים של יולדות:
+<b>ופתחי נדה.</b> שלש מקומות הן. בית ועליה ופרזדור . וגם כמה מראות דם שיש בדמי נדה <b>הן הם גופי הלכות</b>. וכמו שאמרו (ב"מ דף פ"ד ע"ב) ששים מראות של דם הביא לפניו וכלן דן אותם לדם טהור:
+<b>תקופות וגימטריאות.</b> מפני שיש בהם חשבונות רבים וחכמת החשבון מחדדת את האדם:
+<b>פרפראות לחכמה:</b>
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בן זומא אומר איזהו חכם הלומד מכל אדם.</b> אמרו חכמי האומות כי היודע כל החכמות אם אינו אוהב החכמה אינו חכם אלא טפש הוא אחר שאינו אוהב החכמה כי היא הדעת. אך האוהב אותה ומתאוה אליה אע"פ שאינו יודע כלום הרי זה נקרא חכם שעל כל פנים תשיג אל החכמה האמיתית ודעת אלהים תמצא. ועל זה אמר בן זומא <b>איזהו חכם הלומד מכל אדם</b> שכל כך אוהב החכמה ומתאוה אליה ששואל לכל אדם ואף מי שאינו יודע כי אם דבר (אחר) [אחד] ילמד ממנו ואז יצליח דרכו ואז ישכיל. ועל זה נקרא חכם <b>שנאמר מכל מלמדי השכלתי</b> שכן אמר דוד ע"ה שלמד מכל אדם ולא היה אומר זה אינו יודע כמוני כי מכלם למד והשכיל. משל לאדם שהפסיד כלי קטן והלא מכל אדם מבקש אותו:
+<b>איזהו גבור הכובש את יצרו.</b> כמו שכח הגוף היא מעלתו וחשיבותו. כך כח הנשמה הוא מעלתה. וגבורת הגוף שהיא הכח באדם גם בבהמה הוא כי לכלם יש כח לישא משאות ומהם יותר על חבריהם. ובזה לא דבר בן זומא כי לא נקראת גבורה אך מגבורת הלב שיש בה שני כחות להיות גבור במלחמה ולא יפחד לבו לעולם. וגם כח כבישת היצר והיא נחלקת בין האדם והבהמה כי לא לבהמות גבורת הלב. ועל זה אמר שהכח האמיץ והחזק מגבורת הלב הוא הכובש את יצרו כי הגבור במלחמה אינו דבר גדול כל כך וכמוהו כמוהם בתאר בני אדם אם להם כח גם לזה חזקה אם למדו ידיהם לקרב אצבעותיהם למלחמה. אך כבישת היצר האויב לאיש על פניו להאבידו היא גבורה נשגבה וחזקה:
+<b>שנאמר טוב ארך אפים מגבור ומשל ברוחו מלוכד עיר.</b> ארך אפים נקרא המאריך אפו ואין רצונו להנקם מיד אך ממתין שעה ומקום לנקום נקמתו. כי הכעסן ומתנקם מיד מחבל את מעשיו ובלא דעת הוא עושה. ועל זה אמר שלמה ע"ה <b>טוב ארך אפים מגבור</b> המאריך אפו אע"פ שאינו מוחל מתוך כעסו אלא שמניח הדבר להנקם אחר זמן יותר היא גבורת הלב מן הגבור במלחמה שגם בלא דעת יהיה גבור להלחם. <b>והמושל ברוחו</b> שהוא יותר ממאריך אפים כי מתוך הכעס הוא מוחל מאשר הוא ירא את דבר ה' הוא גבור <b>מלוכד עיר</b> אע"פ שיש לו שני דברים גבורת הלב וחכמה כמו שנא' (משלי כ"א כ"ב) עיר גברים עלה חכם וירד עוז מבטחה. כי בגבורת הלב והחכמה העצה הנכונה לכדו העיירות. ועל זה נאמר (מלכים ב' י"ח כ') עצה וגבורה למלחמה. ומושל ברוחו גדול וחשוב מכל זה ונמצא כובש את יצרו מכל דבר רע:
+<b>איזהו עשיר השמח בחלקו.</b> האומר די לי בחלקי אחר שאני יכול לפרנס את עצמי ואת ביתי ולעסוק בתורה. מה לי לממון אחר אך להיות לי כדי צרכי ולהקים את דבר ה'. כי מי שאינו שמח בחלקו ואינו שבע במה שנתן לו השם ית' עני הוא כמו שמפורש בפסוק (משלי ט"ו ט"ו) כל ימי עני רעים וטוב לב משתה תמיד. ר"ל כל ימי עני המתאוה לממון רעים (קהלת ה' ט') אהב כסף לא ישבע כסף. אך טוב לב ושמח בחלקו כל ימיו טובים (כי מי) [כמו] העושה משתה תמיד. על כן מדה טובה היא עד מאד להיות שמח בחלקו והוא הנקרא עשיר אחר שהשם ית' נתן לו במה שיתפרנס ויעסוק בתורה ובמצות. כי מה יתרון לאדם בכל עמלו אך לקיים את התורה והמצות:
+<b>שנא' יגיע כפיך כי תאכל אשריך וטוב לך אשריך בעולם הזה וטוב לך לעולם הבא.</b> אין מזה הפסוק ראיה לדבר שהשמח בחלקו נקרא עשיר. אלא שאדם מאושר במדה הטובה הזאת כשאינו חפץ לאסוף ממון ושונא מתנות. יגיע כפיו אוכל ומסתפק בו כמו השמח בחלקו שאין רצונו אלא בכדי חיותו. ושלש המדות האלו סדרן בן זומא כסדר ירמיה הנביא ע"ה. החכמה והגבורה והעושר. כמו שנאמר (ירמיה ט' כ"ב) אל יתהלל חכם בחכמתו ואל יתהלל הגבור בגבורתו ואל יתהלל עשיר בעשרו. הקדים החכמה לגבורה מפני שהיא מעלה אמתית ובנפש השכלית ובגוף שוכנת ולא כן הגבורה שאיננה כי אם בגוף לבדו. אך כי היא מעולה מן העושר שהגבורה היא בגופו דבר קיים כל ימי עודנו חי והעושר חוץ לגוף והוא דבר הנאבד כי יעשה עושר ובחצי ימיו יקחוהו אחרים. ואף ע"פ שהנביא אמר לבל יתהלל אדם בג' מדות הללו. חלק בן זומא ואמר כי יש לאדם באלו המדות צד שיהיה לו בלא טורח ועמל ויתהלל בהן. בחכמה להיות למד (בכל) [מכל] אדם כי אז יבין יראת ה' ואין בזה טורח כי חכמה היא ואינה מלאכה. בגבורה לכבוש את יצרו ולמחול מתוך הכעס גם בזה יתהלל כי מתוך היראה הוא עושה. וזהו שאמר שלמה ע"ה (משלי י"ט י"א) שכל אדם האריך אפו ותפארתו עובר על פשע. והשמח בחלקו אחר שאין חפצו רק ללמוד ולקיים המצות וכי יש לו כדי חיותו ופרנסתו שמח ומכיר כי השאר הבל. הוא העשיר הזה יתהלל בעשרו. כי בכל אלו הדברי' הם ידיעת הבורא ית' כמו שנא' (ירמי' ט כג) כי אם בזאת יתהלל המתהלל השכל וידע אותי כי אני ה' עשה חסד משפט וצדקה בארץ כי באלה חפצתי נאם ה'. ועוד הוסיף בן זומא מדה רביעית ואמר:
+<b>איזהו מכובד המכבד את הבריות.</b> המכבד את חברו. לעצמו הוא מכבד לא לחברו. ומה תועלת לאיש כי יעשו לו כבוד. אם נכבד הוא לא הוסיף במעלתו ובכבודו מפני הכבוד אשר עשו לו. ואם נקלה הוא לא יחזירוהו נכבד כי יכבדוהו ולמכבדים הוא אבדון לכל נקלה כבוד כי אין מעלתו מוספת כמו שאמר שלמה ע"ה (משלי כ"ו ח') כצרור אבן במרגמה כן נותן לכסיל כבוד. כי הצורר אבן במרגמה עושה שטות הוא ולא לאבן כבוד כי לא נתעלית בזה. וכן הנותן לכסיל כבוד שטות הוא. נמצאת אומר כי כל כבוד אשר יעשה אדם לבריות לעצמו הוא מכבד שגורם להם כי בעל כרחם יכבדוהו ומתורת חיוב שהוא הכבוד האמיתי. ועל זה נאמר <b>איזהו מכובד המכבד את הבריות</b>:
+<b>שנא' (שמואל א' ב' ל') כי מכבדי אכבד ובזי יקלו.</b> ראיית זה הפסוק הוא מקל וחומר. אם הקב"ה שכל בריותיו לא נבראו אלא לכבודו שנאמר (ישעיה מ"ג ז') ולכבודי בראתיו. והן חייבין בכבודו ולא היה בדין להחזיק טובה להם כי לא נבראו לדבר אחר וזו היא מלאכתם ואין להם רשות לעשות אחרת ואעפ"כ אמר כי מכבדי אכבד כ"ש וכ"ש חבריו שאין הגבר (חייס) [חייב] לכבדם אם יעשה להם כי יכבדוהו ועל כפים ישאוהו. וגם בזאת המדה אין בה טורח והיא נאה ומקובלת:
+
+Mishnah 2
+
+<b>בן עזאי אומר הוי רץ למצוה קלה.</b> כבר אמרו טעם בזה הדבר בפרק שני לפי שאין אתה יודע מתן שכרן של מצות. ועתה בן עזאי הוסיף טעם אחר ואמר <b>הוי רץ למצוה קלה ובורח מן העבירה שמצוה גוררת מצוה</b> מכח הטבע כי הוא זה. כי בעשות האדם מצוה קטנה פעם אחת הוא מתקרב את השם ומרגיל את רוחו לעבודתו ונקלה בעיניו לעשות מצוה אחרת שיש בה טורח כנגד הראשונה או יותר מעט מפני שכבר הורגל טבעו למלאכת המצוה. וכי יעשה שניה (לשלישי) [ושלישי] אף כי תהיה עליו לטורח הרבה מן הראשונות יעשנה מהרה כי כבר הרגל שולט עליו הרבה עד כי ישלוט עליו עד מאד ויעשה כל המצות כלן:
+<b>והעבירה גוררת עבירה.</b> גם זה מן הטבע אחר שעשה עבירה אחת ונתרחק מעבודת השם ית' כי תבא לידי עבירה אחרת אף כי אין היצר מתאוה אליה כבראשונה יעשנה כי רוחו עלול אל היצר ותוקף עליו. ואם אין תאוה גדולה בדבר ההוא אף יעשה כל העבירות כי טבעו מורגל לעשות כל תועבת השם אשר שנא:
+<b>ששכר מצוה מצוה.</b> זהו טעם אחר מן הטבע. וכן ר"ל כי הקב"ה לא נתן ביד האדם הרע והטוב אך הבחירה לבד כמו שנא' (דברים ל יט) ובחרת בחיים. ואחר שבחר לו הדרך האחת אם בטובה הולך וה' עמו וכי יעשה מצוה אחת מסייעת אותו לעשות מצוה אחרת כי בפני עצמו אין לו יכולת גם להטיב. ועל זה נאמר <b>ששכר מצוא מצוה ושכר עבירה עבירה</b>. ולא חס ושלום שזהו שכרה שאם כן מה שכר יש לו ולא כן הדבר כי שכרה קיים הוא לעולם הבא. אלא שר"ל שפרי מצוה מצוה ואוכל פרותיה בעולם הזה שמסייעת אותו לעשות מצוות אחרות ונמצא הקרן מתרבה וקיים לעולם הבא. וזה שנאמר (ישעיה ג' י') אמרו צדיק כי טוב כי פרי מעלליהם יאכלו:
+<b>ושכר עבירה עבירה.</b> ואם בחר את המות ואת הרע ועשה עבירה אחת הקב"ה מתרחק ממנו ומניחו ומוסר אותו ביד טבעו הרע. וזהו הפרי היוצא מן העבירה שמניחין אותו לעשות אחרת ואין בידו יכולת לסור מן הדרך ההיא. כי לא לאדם דרכו בשכבר בחר לו הדרך. וזהו שנאמר (ישעיה ג יא) אוי לרשע רע כי גמול ידיו יעשה לו. ועל זה ארז"ל (יומא לח:) בא לטהר מסייעין אותו בא לטמא פותחין לו. כלומר שאם בא לטמא אין מסייעין אותו אבל פתחין הרבה יש לו ליכנס בהן ולהרע כי מניחין אותו לעשות הישר בעיניו. ועל זה משלו חז"ל משל למה הדבר דומה לאדם שלקח את הנפט כשבא אומר לו מדוד לעצמך שאם (לו) [לא] מפני שלקחו בכספו לא היה לו רשות לקחתו אבל אחר שמכרוהו לו אומר לו מדוד לעצמך מפני שריחו רע. כן הרשעים אחר שבחרו בדרך הרע מניחין אותן לעשות חפצם ורצונם. כי חס ושלום מן השמים לא יסייעו לשום אדם רע. אבל הצדיקים שבוחרין בדרך טובה מסייעין אותם. משל לאדם שלקח אפרסמון הלך למדוד לעצמו אמרו לו המתן עד שנמדוד עמך ונתבשם כלנו:
+
+Mishnah 3
+
+<b>הוא היה אומר אל תהי בז לכל אדם ואל תהי מפליג לכל דבר.</b> שלא תבזה שום אדם ואפי' לנקלה. ואל תפליג דבריך לומר רחוק הוא שיוכל לבא אלי הזק בדבור זה:
+<b>שאין לך אדם שאין לו שעה.</b> שיוכל להזיק או להועיל אם מעט ואם הרבה:
+<b>ואין לך דבר שאין לו מקום.</b> וצריך אתה להזהיר ממנו:
+
+Mishnah 4
+
+<b>רבי לויטס איש יבנה אומר מאד מאד הוי שפל רוח שתקות אנוש רמה.</b> איך יתגאה האדם כל עקר וסוף הרמה תשוה יותר ממנו. ועל זה אמר <b>מאד מאד הוי שפל רוח</b> להפליג בדבר ולומר כמה גדול עונשו של גסות הרוח והוא מתגאה. ורמז"ל פירש שבא להודיענו כי אע"פ שהקו האמצעי בכל המדות הוא המשובח כמו מדת הנדיבות כי הפזור והכילות שניהם רעים והאמצעית היא הבחירה וכן במדת האכזריות שאין לאדם להיות אכזרי ולא רחמני לגמרי כי אין לו לרחם על הרשעים ולא להיות אכזרי על שאר בני אדם אך האמצעית הוא הדרך הטוב לרחם ולהיות אכזר כראוי ובכל (הדעת) [המדות] כלם יש לו לאדם לאחוז הדרך האמצעית ובמדה הבינונית אבל מדה זו של גסות הרוח צריך להתרחק ממנה עד הקצה האחרון שאין לך מדה קשה ממנה ורוב העבירות שבתורה תלויות בה. ולא עוד שמשכחת הבורא ית' מלבו של אדם שנאמר (דברים ח' י"ד) ורם לבבך ושכחת את ה' אלהיך. וזו היא ששנינו <b>מאד מאד הוי שפל רוח</b>. וכבר נחלקו חכמי התלמוד בדבר הזה במס' סוטה (דף ה') חד אמר בשמתא דאית ביה ובשמתא דלית ביה כלל. כלומר שאין לאדם להיות שפל רוח עד הקצה האחרון ולא יהיה כל כך שפל שיבזוהו בני אדם אך בינונית יקח לו גסות הרוח לא (להתנאות) [להתגאות] ולא להשפיל רוחו בתכלית השפלות שלא יבא לידי בזיון ועל זה אמרו בשמתא דאית ביה גסות הרוח הרבה ובשמתא דלית ביה כלל כי אינו אדם אך לבהמות נדמה. ואחרינא אמר בשמתא דאית ביה כלל שכל כך היא מדה רעה שצריך להתרחק ממנה הרחק גמור ולא יהיה בו ממנה כל עיקר כדעת ר' לויטס ומן הטעם שכתבנו. וכן הלכה:
+<b> רבי יוחנן בן ברוקה אומר כל המחלל את שם שמים בסתר נפרעין ממנו. </b> חלול השם האמור בתלמוד הוא פרהסיא ולפי חשיבות האדם הוא חלול בדבר קטן וכדאמ' (רב נחמן במסכת חולין) (יומא פ"ו ע"א) היכי דמי חלול השם (אמר רב) כגון אנא דשקילנא בשרא מטבחא ולא יהיבנא דמי לאלתר. לכן החכמים ואנשי השם (צריכין) לשמור במעשיהם על כל שאר בני אדם. וכל איש כפי מעלתו. וכל הרוצה ליטול את השם יבא ויטול. ואמרו במסכת סנהדרין (עד.) שאפי' על ערקתא דמסאנא יהרג ואל יעבור לא על דרך חיוב אך יש לו ליהרג על זה. כי עושה מצוה שמקדש את השם ית' וקונה עולמו בשעה אחת. אבל בשלשה דברים כל אדם חייב ליהרג עליהם. ואם יעבור ולא יהרג הוא עון פלילי כע"ז ושפיכות דמים וגלוי עריות. וחלול השם בפרהסיא. עונשו גדול מכל אלו הג' כמו שנא' (יחזקאל כ' ל"ט) ואתם בית ישראל כה אמר ד' אלוקים איש גלוליו לכו עבדו ואחר אם אינכם שמעים אלי ואת שם קדשי לא תחללו עוד במתנותיכם ובגלוליכם. הנה נתבאר לך כי ביותר (הפקיד) [הקפיד] במה שהיו עובדים גלוליהם מפני שהיו מחללין את שם קדשו בפרהסיא מן הע"ז עצמה. וזהו ששנינו <b>כל המחלל שם שמים בסתר</b> מדבר בדברים שהן בעצמן חלול השם כמו ע"ז שהוא חלול שמודה לאלהותו. וכמו כן הנשבע לשקר בשמו של הקב"ה שגונב דעת הבריות חלול כמו שנאמר (ויקרא י"ט י"ב) ולא תשבעו בשמי לשקר וחללת את שם אלהיך אני ה':
+<b>אחד שוגג אחד מזיד על חלול השם.</b> לא שנפרעין ממנו על השוגג כמזיד אלא שאף על השוגג נפרעין ממנו בגלוי וכל אחד כפי עונו ישא מפני שאף השגגה נחשבת לו עון בזמן שאינו אנוס שהיה לו ליזהר שלא יבא על ידו ולא נזהר לפיכך חייבו הכתוב קרבן שיכפר לו:
+
+Mishnah 5
+
+<b>רבי (שמעון בנו) [<small>אמר המעתיק לפנינו הגרסא</small> רבי ישמעאל] אומר הלומד על מנת ללמד.</b> פי' חס ושלום שאין זה מדבר בלומד על מנת ללמד ולא לעשות שזה אין מספיקין בידו לא ללמוד ולא ללמד. אלא על מנת לעשות איסור והיתר כמשמעו ולא שיטרח ויעיין הרבה (אלא) [אולי] ימצא איסור בדברים המותרים אך לוקח הדברים כפשוטן. מפני כך אין <b>מספיקין בידו</b> אלא כפי מחשבתו <b>ללמוד וללמד</b>:
+<b>והלומד על מנת לעשות מספיקין בידו ללמוד וללמד ולעשות.</b> ר"ל שדעתו לפלפל בלימוד כדי לדעת אמתת הדברים ורצונו לטרוח כמה ימים ושנים להשיג דבר קטן ולנהוג עצמו על פי האמת הרי זה למד על מנת לעשות. שכל עיקר מחשבתו אין כי אם אל המעשה להיות אמתי. ולפיכך מספיקין בידו ללמוד וללמד ולעשות. שהכל בכלל המעשה:
+<b>רבי צדוק אומר אל תעשם עטרה להתגדל בהם ולא קרדום.</b> שלא תעשה דברי תורה כעטרה להתגדל ולהתכבד בהם בעולם הזה שזהו הנאת הכבוד. זולת אם יכוין לכבוד התורה כי (כעושין) [כשעושין] לו כבוד התורה מתכבדת בזה. ואם כונת החכם לכבוד התורה ולא לכבודו בלבב שלם מותר:
+<b>ולא קרדום לחתוך בהם.</b> שלא יהנה בהם הנאת ממון שאין ליהנות בהן כל עיקר:
+<b>וכן היה הלל אומר ודישתמש בתגא חלף.</b> תגא לשון כתר כתרגומו:
+<b>הא כל הנאות מדברי תורה.</b> הנהנה בדברי תורה בעולם הזה הרי זה נוטל חייו מן העולם הבא. ולא הנאת כבוד והנאת ממון בלבד אמרו אלא אפילו להציל את עצמו אסור. שהרי רבי טרפון שכפתוהו להשליכו בנהר כסבורין שהוא לסטים ולא אמר (רק) אוי לטרפון שזה הורגו וכיון שהכירו בו שהוא רבי טרפון הניחוהו וברח. כל ימיו של אותו צדיק היה מצטער על דבר זה ואמר אוי לו שנשתמשתי בכתרה של תורה שכל המשתמש בה אין לו חלק לעולם הבא. ואמרי' טעמי' משום דר' טרפון עשיר גדול היה והוה ליה לפיוסיה בדמים (נדרים סב.). ואמרי' נמי בב"ב פרק ראשון (בבא בתרא ח.) רבי פתח אוצרות בשנת בצורת אמר יכנסו בעלי מקרא בעלי משנה ובעלי התלמוד ועמי הארץ אל יכנסו. דחק ר' יונתן בן עמרם ונכנס אמר לו ר' פרנסני. אמר לו קרית לא שנית לא. ואם כן במה אפרנסך. אמר לו פרנסני ככלב וכעורב. עמד ופרנסו לאחר שיצא אמר רבי אוי לי שנתתי ממוני לעם הארץ. אמר לפניו ר' שמעון ברבי שמא יונתן בן עמרם תלמידך הוא שאינו רוצה ליהנות (בכבוד) [מכבוד] תורה. בדקו ומצאו כדבריו. א"ר יכנסו הכל. ואף רבי אמר לפרנס בכבוד תורה. אלא בשני בצורות שמצוה לפרנס את מי שאין לו די מחסורו. והצריך יש לו ליטול. אלא שלא היה רוצה רבי ליהנות מממנו לעם הארץ. ר' לטעמיה דאמר רבי אין פורענות בא לעולם אלא בשביל עמי הארץ. ואעפ"כ יונתן בן עמרם לפנים משורת הדין עשה דכיון שראה שלא היו מפרנסי' אלא בעלי תורה. אמר אם כן בכבוד התורה הם מפרנסין ולא רצה ליהנות בכבודה של תורה ונראין דברי' כי שמא אלו לא היו רוצים לפרנסו על מנת שהוא עם הארץ היה מפרנס בכבוד תורה שאין עון זה גדול מכל המצות האמורות בתורה שנאמר וחי בהם ולא שימות בהם חוץ מן הג' הידועות. וכן ההוא מעשה דרבי אלעזר ברבי שמעון (ב"מ דף פ"ד ע"ב) דאמר היתה כאניות סוחר ממרחק תביא לחמה (משלי ל"א י"ד) ומפני שהיה זקן וקבל עליו יסורין והיה צריך ליזון ולהתרפאת ולא היה לו במה. ואין לך צדקה מזו. אבל מי שהוא בריא ויכול לעשות מלאכה אסור לו ליהנות בכבוד תורה כל עיקר. ומה שאמרו (כתובות קה:) מכאן למביא דורון לתלמידי חכמים מעלה עליו הכתוב כאלו מקריב בכורים. לא אמרו אלא בדבר שהדיוטות רגילין בו שכן דרך בני אדם להביא דורון לאדם חשוב אפי' הוא עם הארץ. ומה שאמרו חכמים (ברכות י' ע"ב) הרוצה ליהנות יהנה כאלישע זה המטיל מלאי לכיס תלמידי חכמים ששכרן מרובה ומותר. והכתוב גם כן פטרן מן מיני מסים וארנונות ואפי' כסף גולגלתא וכמה דברים הידועים על פי הקבלה שהקב"ה זכה בהם לתלמידי חכמים. וכן סדר הענין ר' מאיר ז"ל:
+
+Mishnah 6
+
+<b>רבי יוסי אומר כל המכבד את התורה וכו'.</b> ואיזהו כבוד תורה שלא יניח ספרים בקרקע ולא ישב בספסל ובכסא כנגדם בשוה. והחרד על דברי תורה ומכבד אותה ואת לומדיה שדבר ידוע הוא מהכרח הפסוקים והסברא שנותנת שכל מי שמדבר טוב על הטובים ועל החכמים שמוחזקין בו שהוא צדיק. וכל הדן אותם לכף חובה ולוקח במעשיהם לומר שאינן מכוונין ואינו רואה להיות להם זכות וכשמדברין לפניו מן הרשעים מצדיק את מעשיהם בידוע שיש בו שמץ רשעות. ובזה אל תסתפק כי בזה הדבר תוכל להבחין לבות האדם. ופסוק שלם יש לנו על זה ששלמה ע"ה אמרו (משלי כ"ז כ"א) מצרף לכסף וכור לזהב ואיש לפי מהללו. כלומר לפי מה שהוא מהלל. ואף ע"פ שכתוב (שמואל א' ט"ז ז') וה' יראה ללבב. הוא בענין המינות מדבר שאין כח האדם להבחין בחברו אם הוא מין כי הדברים המוצנעין בלבות המינין הם. אך בדבור המאמינים (<small>אמר המעתיק לפי המובן חסר כאן איז' תיבות, וי"ג</small> אך בדיבור הם כמאמינים):
+<b>גופו מכובד על הבריות.</b> מן שמים מסייעין שיכבדהו הבריות אחר שהוא מכבד את התורה ועושה הדברים שזכרנו. ובחלופיהן אמרו:
+<b>כל המחלל את התורה גופו מחולל על הבריות.</b> על אלו אמרו המגלה פנים בתורה. ואומר למה הוצרך לכתוב ותמנע היתה פלגש (בראשית לו יב) וכיוצא בו. הרי זה מחלל את התורה:
+
+Mishnah 7
+
+<b>רבי ישמעאל ברבי יוסי אומר החושך עצמו מן הדין.</b> ואע"פ שכתוב שופטים ושוטרים תתן לך בכל שעריך. וכתוב צדק צדק תרדוף (דברים טז, יח-כ) שמצוה לדון את הדין. זהו במקום שאין שם דיינים אחרים. אבל כל זמן שיוכל לחשוך את עצמו טוב לו להשליך עולו על אחרים שמונע עצמו מכמה ספקות:
+<b>פורק ממנו איבה.</b> שהיוצא מבית דין חייב ישנא את הדיינין:
+<b>וגזל.</b> שמא יחייב תשלומין למי שאינו חייב והדבר עליו כאלו גוזלו:
+<b>ושבועת שוא.</b> שמא יחייבנו שבועה שלא כדין ונמצא מכשילו שבועת חנם:
+<b>והגס לבו בהוראה.</b> סמך זה הדבר לחושך עצמו מן הדין שהוא ענין הפך ממנו. כי זה חושך עצמו מן הדין מפני שצריך לפסקו במתון ובעיון גדול והדבר עליו לטורח. אבל הגס לבו בהוראה שחושב בעצמו כי יודע להורות בדין ולא יטעה:
+<b>הרי זה שוטה.</b> נקרא שוטה מפני שהוא חכם בעיניו ואין לך שטות גדול מזה כי תקוה לכסיל ממנו כי הכסיל ועושה עבירות הוא בעצמו יודע ומכיר כי לא הולך בדרך טובה ואינו חושב כי איננו טועה. ויש תקוה לתועלתו כי אולי ישוב אל ה'. אך החכם בעיניו וגס לבו בהוראה מה תקוה יש בו מאחר שחושב כי הוא חכם איך יחזור לו כי יראה לו כמניח החכמה והדעת:
+<b>ורשע.</b> אע"פ שאמר כי הוא שוטה אין בכלל אותו הלשון שאינו ירא חטא. ועל זה הוצרך לומר כי הוא רשע שאם היתה בו יראת שמים לא היה אץ בדבריו כל כך כי יודע הוא (שהשגה) [שהשגגה] מצויה היא בבני אדם וקרוב הדבר לכל אדם לטעות. וגם החכם הגדול והמפולפל:
+<b>וגס רוח.</b> אע"פ שאמר כי הוא שוטה ולא ירא חטא עתה מוסיף ואומר כי מתוך גאוה וגסות הרוח וכי רוצה להשתרר לבו גס בהוראה כדי שיראו העולם שפוסק את הדין מהרה ולהראות להם כי הוא חכם וימנוהו שופט ואדון עליהם. וזאת היא מחשבתו הרעה. הנה כי שלש המדות האלה יש בגס לבו בהוראה ומורה מבלי אימה ופחד. המקום ברחמיו יצילנו מהם:
+
+Mishnah 8
+
+<b>הוא הי' אומר אל תהי דן יחידי.</b> גם זה מענין חושך עצמו מן הדין. כי אף על פי שמומחה (דן) ואפי' יחידי. מדת חסידות היא שלא יעשה כן עד שיקח חברים שידונו עמו ויסייעוהו וימצא חושך עצמו מן הדין קצת שאין הכל עליו מושלך:
+<b>שאין דן יחיד אלא אחד.</b> ר"ל שאין דן יחידי אלא הקב"ה. ויש מפרש <b>שאין דן יחידי אלא אחד</b> זהו המומחה אבל לא שאר בני אדם שאינן מומחין ולפיכך אין לאדם להחזיק עצמו במומחה. ויש לו לחשוב כי צריך חבורה:
+<b>ואל תאמר קבלו דעתי.</b> גם כשתקח חבורה לדון את הדין ונחלקו עליך אל תאמר אני מומחה והם אינן מומחין. את דעתי יקבלו ויבטלו דעתם אצלי. כי אם לא מפני ענותנותי אני לבדי הייתי דן את הדין. גם עתה את סברתי תעשה. שאין לך לחשוב את זה:
+<b>שהן רשאין ולא אתה.</b> אם (ישכימו) [יסכימו] חבריך בדעתך יש להם לקבל דבריך ואם לא אינך רשאי להכריחם על זאת:
+
+Mishnah 9
+
+<b>רבי יונתן אומר כל המקיים את התורה מעוני.</b> שדוחק שעותיו ומניח מלאכתו הצריכה לפרנסתו כדי לקיים התורה והמצוה והוא לומד ועושה מצות מתוך הדוחק:
+<b>סופו לקיימה מעושר.</b> כי יתעשר ונוסף עוד ויהיו לו שעות מרווחות לעסוק בתורה ולקיים המצות כי פרנסתו תהיה מרובה ולא יצטרך אל יגיע כפיו כי יאכל וילמוד בשמחה ובטוב לבב כי בחכמה יהיה לו כל טוב. כמו שמצינו בשלמה המלך ע"ה ששאל החכמה ולא שאל כסף וזהב כמו שנא' (משלי ל' ח') שוא ודבר כזב הרחק ממני ראש ועשר אל תתן לי הטריפני לחם חקי. משל למלך שאמר לעבדו שאל מה אתן לך. אמר אם אשאל כסף וזהב הנה הוא נותן לי. נכסים וקרקעות הוא נותן לי. אשאל את בת המלך לי לאשה והכל בכלל. כך אמר שלמה ע"ה אשאל את החכמה והכל בכלל כי בצל החכמה בצל הכסף (קהלת ז יב):
+<b>וכל המבטל את התורה מעושר.</b> שכמה פעמים וכמה שעות יש לו פנאי ללמוד ואינו עושה:
+<b>סופו לבטלה מעוני.</b> שיצטרך לטרוח על פרנסתו ולא ימצאנה עד כי לא יהיה לו פנאי לעסוק בתורה גם כי ירצה מדה כנגד מדה. ונמצא יוצא מן העולם בלא תורה:
+
+Mishnah 10
+
+<b>רבי מאיר אומר הוי ממעט בעסק ועסוק בתורה.</b> שתעשה מלאכתך עראי ותורתך קבע:
+<b>והוי שפל רוח בפני כל האדם.</b> גם זה הדבר מענין התורה הוא ועל כן נאמר בתוך דבריו דברי תורה ולא קדמו ולא אחרו. ור"ל גם כי תצליח בתורה שהיא המעלה האמתית ולא תתגאה ואין צריך לומר כי מפני המעלות האחרות נכריות גשמיות שאין ראוי להתגאות:
+<b>והוי שפל רוח בפני כל האדם.</b> וגם בפני השפלים והנבזים והפחותים. כדי להתרחק ממדת הגאוה. ואין צריך לומר בפני השקול כמותך:
+<b>ואם בטלת מן התורה יש לך הרבה בטלין כנגדך.</b> אלו הרשעים הדובים והאריות הבטלים ממלאכה שהם שבט מוכיח ובהם הקב"ה נפרע מן הבטלים בתלמוד תורה כי לא בידו רוצה לשלם אך על ידי אחרים במדת הפורענות:
+<b>ואם עמלת בתורה יש לו שכר הרבה ליתן לך.</b> הקב"ה בעצמו ובכבודו נותן שכר לעוסקי תורתו לא על ידי מלאך ולא על ידי שליח ובזה הוא מבטיח לכל באי עולם כי הפורענות מביא על ידי שולחיו להקל הדבר כי לא כצורנו צורם. אך שלום רב לאוהבי תורתו ושכר טוב ליריאיו על ידו משלם להם ולא על ידי אחרים כדי להרבות בשכר. משל למלך שעשה לו אומן כלי נאה. צוה ואמר המלך לעבדיו שיקחו מאוצרו מעות ולפורעו בענין יפה. והלא פחות יתנו לו משאם המלך בעצמו היה פורעו כי אין רחב לבם כלב המלך ברוב עשרו וכבודו ואין טבעם בנדיבות כטבעו גם כי ממון המלך יתנו תהיה מתנתם מועטת ממתנת המלך. כך הקב"ה ית' במדת הטובה על ידו רוצה ליתן להגדיל השכר ולהאדיר:
+
+Mishnah 11
+
+<b>רבי אליעזר בן יעקב אומר העושה מצוה אחת קונה לו פרקליט אחד.</b> זה המליץ טוב על האדם לפני המלך:
+<b>והעובר עבירה אחת קונה לו קטיגור אחד.</b> זה המליץ על האדם רעה לפני המלך:
+<b>תשובה ומעשים טובים כתריס לפני הפורענות.</b> כי התשובה שאדם עושה על מעשיו הרעים או מעשיו הטובים שעשה מתחלתו הרי אלו מגינין עליו כתריס לפני הפורענות:
+<b>רבי יוחנן הסנדלר אומר כל כנסיה שהיא לשם שמים סופה להתקיים.</b> לתורה ולמעשים טובים נקראת כנסיה שהיא לשום שמים:
+<b>ושאינה לשום שמים אין סופה להתקיים.</b> כשמתקבצין להשתרר זה על זה ומתכבדין כל אחד על חברו:
+
+Mishnah 12
+
+<b>רבי אלעזר בר' שמוע אומר יהי כבוד תלמידך חביב עליך כשלך.</b> ככבוד חברך. ר"ל כל אחד כפי כבודו הידוע שראוי לעשות לחברו ולתלמיד. אבל אינו אומר שיכבד לתלמידו כמו לחברו כי אינו בדין. אלא כמו שאינך רשאי לגרוע לחברך מכבודו הראוי כך אין לך רשות לפחות מהכבוד הראוי לתלמידך:
+<b>וכבוד חברך כמורא רבך ומורא רבך כמורא שמים.</b> בכלל המורא הוא הכבוד ואין בכלל הכבוד מורא כמו שאמר (מלאכי א' ו') בן יכבד אב ועבד אדניו ואם אב אני איה כבודי ואם אדונים אני איה מוראי וגו'. אמר מורא בעבד וכבוד בבן כי הדבר כן הוא. והזכיר בכאן מורא לרב ולשמים שצריך לירוא אותם כי מורא הרב יסוד מורא שמים הוא על כי למדו תורה ולירוא את ה' אלהיו ואוהב את התורה אוהב את החכמים וירא את דבר ה'. ולמלמד אותו יש בו יראת שמים וללכת בדרך טובה על כן נאמר מורא רבך. והזכיר כבוד בתלמיד ובחבר כי אינו חייב במוראם. נמצאת למד כי כבוד תלמידך צריך שיהא חביב בעיניך כמורא שמים המחוייבת עליך ואין לך לבטל את זה כמו לזה שכולם תלה זה על זה. ואם כן ארבעתם במדרגה אחת הם. הכבוד לפי כבודם והמוראם לפי מוראם:
+
+Mishnah 13
+
+<b>רבי יהודה אומר הוי זהיר בתלמוד ששגגת תלמוד עולה זדון.</b> שיחזור הדברים עד כי לא יוכל לשכח דבר עד ירד לעומקן של דברים. כי טבע האנוש קצר להבין החכמה והשכחה מצויה בבני אדם. גם לא יסמוך בסברא הראשונה כמו שכתבנו בתחלת הספר. אשר בכל זה עושה זדון כי בכל דבר מדבר התורה והמצוה שהטעות מצויה ולא נתן אל לבו וחוטא אין זה שוגג. אך נקרא פושע שהיה לו לחשוב כי כל אדם טועה ולהזהיר שלא יחטא ולא נזהר. וארבעה הם. פושע. קרוב למזיד. שוגג. קרוב לאונס:
+<b>רבי שמעון אומר אומר שלשה כתרים הם. כתר תורה וכתר כהונה וכתר מלכות. </b> כתר כהונה ניתנה לבית אהרן שנאמר (במדבר כ"ה י"ג) והיתה לו ולזרעו אחריו ברית כהנת עולם. וכתר מלכות ניתן לבית דוד שנא' (תהלי' פ"ט ל"ז) זרעו לעולם יהיה וכסאו כשמש נגדי. וכתר תורה מונחת לכל באי עולם הרוצה לזכות בו יבוא ויזכה. וזה הכתר גדול על שני הכתרים כמו שארז"ל (ילקוט שמות שס"ח) שלשה זרות הן זר שלחן וזר מזבח הפנימי וזר כפרת שעל הארון שבו מונחת התורה חרות על הלחות. ומלפנים לפרכת מונח הכפרת וזרו. והשנים מונחים מחוץ לפרכת. הנה לך כי התורה מכובדת מן השלחן שהוא כנגד שלחן המלכי' וכן המזבח שהוא כתר הכהונה שמקטירין עליו בכל יום. ועוד ראיה אחרת כי למלכות ולכהונה יחד להם בתים. בית למלכות כמו שנאמר (ירמיה כ"א י"ב) בית דוד כה אמר ה' דינו לבקר משפט. בית לכהונה כמו שנא' בית אהרן בית הלוי. אבל ליראת השם שהוא כתר התורה אין בית מיוחד שנאמר (תהלים קל"ה כ') יראי ה' ברכו את ה' (שמות כ' כ"א) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך:
+<b>וכתר שם טוב עולה על גביהן.</b> ר"ל ולכתרים כלם צריך כתר שם טוב. והרי הוא תלוי בכתר תורה. כי במה יש לאדם שם טוב אם לא אשר יעסוק בתורה ויקיים המצות. ועל זה נאמר (קהלת ז' א') טוב שם משמן טוב ר"ל אם יניח בביתו שמן אפרסמון שהוא טוב ריח (לו) ולאנשי ביתו ושכניו הקרובים. ואם יתרחקו ממנו מעט לא יריחו בו. אבל המוכתר בשם טוב אפי' הוא עומד בקרן זוית זו שמעו הולך מסוף העולם ועד סופו. ויום המות מיום הולדו. ר"ל (כמן) [כמו] השם טוב יתר בחשיבות על שמן טוב כן חשוב יום המות על יום הולדו למי שנפטר בשם טוב. ואם בני אדם שמחים על הלידה ועצבים ביום המיתה. כי אין בהם תבונה. משל למדינה שהספינה פורשת מן הים ליבשה וספינה הנכנס מן היבשה לים. לזו שנכנסת מנגנין ועושין שמחות ולזו שפורשת אין עושין כל עיקר. והלא אנשי אותה העיר שוטים הם כי באותה שעה שנכנסת לסכנת הים היה להם להתפחד עליה ולא לשמוח וכשיצאת וניצלה מן הסכנה הגדולה היה ראוי לנגן ולשמוח. כך כשנולד אדם ראוי לפחד עליו אם ילך בדרך טובה ואם לאו וכשנפטר בשם טוב מן העולם ישמחו עליו ריעיו ואוהביו. והם עושין בהפך:
+<b>רבי מאיר אומר עשה רצונו כרצונך וכו'.</b> פרשנוה בפרק שני בס"ד:
+
+Mishnah 14
+
+<b>רבי נהוראי אומר הוי גולה למקום תורה.</b> שתדור במקום שיש בה תורה הרבה וחכמים מרובים:
+<b>ואל תאמר שהיא תבוא אחריך שחבריך יקיימנה בידך.</b> לא תשען על חבריך אשר הלכו ללמוד כי יבאו וילמדוך. כי אתה בעצמך צריך לגלות עמהם ולרדוף אחרי התורה אם תרצה לדעת אותה:
+<b>ואל בינתך אל תשען.</b> גם כי תלמוד ותגלה למקום תורה ותחכם <b>אל בינתך אל תשען</b> שלא תסמוך על סברתך. אך בעצת החכמים תעשה את כל המעשה:
+
+Mishnah 15
+
+<b>רבי ינאי אומר אין בידינו לא משלות הרשעים.</b> שאין לצדיקים השקט ובטח ועושר וכל צרכי העולם כמו לרשעים:
+<b>אף לא מייסורי הצדיקים.</b> יסורין של אהבה אשר לצדיקים שהם על דרך שלא יתבטלו מלמוד התורה. וי"מ <b>אין בידינו לא משלות הרשעים</b> כי אע"פ שמן הדין הוא רשע וטוב לו צדיק ורע לו מ"מ אין אנו משיגין לטעם הדבר והיא מן הדברים אמתיים שאין ידיעתנו משגת לטענה זו. וזהו שאמר ירמיהו ע"ה (ירמיה י"ב א') צדיק אתה ה' כי אריב אליך אך משפטים אדבר אותך מדוע דרך רשעים צלחה שלו כל בגדי בגד. ועל זה נאמר אין (בידינו) לא משלות הרשעים שאנחנו יודעין באמת שיש טענה לדבר ואין אנו משיגין לדעת אותה:
+<b>רבי מתיא בן חרש אומר הוי מקדים שלום לכל אדם.</b> והוא מדרך המוסר:
+<b>והוי זנב לאריות.</b> ר"ל שישמש תלמידי חכמים וידבק בחברתם:
+<b>ואל תהי ראש לשועלים.</b> לומר לך שנוח לו לאדם להיות תלמיד למי שגדול ממנו בחכמה. שנמצא בכל יום מוסיף על חכמתו מהיותו רב למי שקטון ממנו בחכמה. שנמצא פוחת והולך מחכמתו כענין שאמרו מי שהיה ראש לסנהדרי קטנה עושין אות' טפלה לסנהדרי גדולה. ד"א <b>ואל תהי ראש לשועלים</b> שלא יהיה ראש ושר וקצין לרשעים וזהו שאמר שלמה ע"ה (משלי י"ג כ') הולך את חכמים יחכם ורעה כסילים ירוע. ר"ל הולך את חכמים להיות שפל יחכם. שעושה עצמו זנב לאריות. ורעה כסילים שנעשה אדון להם כי הרועה הוא הראש ירוע:
+
+Mishnah 16
+
+<b>ר' יעקב אומר העולם הזה דומה לפרזדור בפני העולם הבא התקן עצמך בפרזדור כדי שתכנס לטרקלין (נאין).</b> טרקלין הוא הבירה ור"ל שאין העולם הזה אלא כדי לזכות בו העולם הבא:
+
+Mishnah 17
+
+<b>הוא הוא היה אומר יפה שעה בתשובה ומעשים טובים בעולם הזה מכל חיי העולם הבא.</b> שבשעה קטנה בעולם הזה אדם מרויח העולם הבא כמו שמצינו (בסדר קדושים) <small>[אמר המעתיק לא מצאתי בסדר קדשים אבל המעשה הזה הובא במדרש רבה בראשית פרשה ס"ה]</small> אותו מעשה של יוסי בן יועזר שהיה יוצא ליהרג ופגע בו יוקים איש צרורות הרשע רוכב על סוס. אמר ליה חזי סוסיא דארכבך מרך וחזי סוסיא דארכבן מרן. אמר לו אם לעוברי רצונו כך לעושי רצונו לא כ"ש. אמר לו וכי יש עושי רצונו יותר ממך. אמר לו אם לעושי רצונו כך קל וחומר לעוברי רצונו. עלה בלבו כאש בנעורת. פי' הבין בדבריו כי אמר אם טוב לרשעים עוברי רצונו בעולם הזה כל כך על אחת כמה וכמה לצדיקים בעולם הבא כי תהיה טובה כפולה ומכופלת מטובת הרשעים בעולם הזה. ושמה אין שלום לרשעים כי ירע להם כפלים מאשר לצדיקים בעולם הזה. וכשמעו כך הלך וקבל עליו ארבע מיתות ב"ד וגו' כדאי' התם. א"ר יוסי בן יועזר בשעה קלה הקדימני לגן עדן. ועל זה נאמר <b>יפה שעה אחת וכו'</b> ואין שבח העולם הזה כי אם לזה. גם שלמה המלך המבהיל [המהביל] העולם בספר קהלת ובמקומות מעטים משבח החיים מן המתים גם אותו השבח איננו כי אם לתשובה ומעשים טובים מפני שהן מועלים בעולם הזה ולא בעולם הבא שאין דנין את האדם אלא בשעת מיתה:
+<b>ויפה שעה אחת של קורת רוח בעולם הבא מכל חיי העולם הזה.</b> כמו שארז"ל (שבת סג.) כל הנביאים לא נתנבאו אלא לימות המשיח אבל לעולם הבא עין לא ראתה אלהים זולתך יעשה למחכה לו (ישעיה סד ג) שטוב העולם הבא אין לו ערך ולא דמיון. וזהו שאמר דוד ע"ה (תהלים ל"א כ') מה רב טובך אשר צפנת ליראיך פעלת לחוסים בך נגד בני אדם. המקום יזכנו בו:
+
+Mishnah 18
+
+<b>רבי שמעון בן אלעזר אומר אל תרצה את חברך בשעת כעסו.</b> שעל ידי זה יבא לומר דברים שאינם מהוגנים בו כי יוסיף כעס על כעסו:
+<b>ואל תנחמהו בשעה שמתו מוטל לפניו.</b> כי בשעת העצבון הנחמה מוספת עליו כעס ובא לומר דברים לא טובים:
+<b>ואל תשאל לו בשעת נדרו.</b> שלא ישאל ממנו הפתחים של היתר לומר אדעתא דהכי מי נדרת. כי בעודנו כעוס ונודר בא לפרש כל השאלות אשר ישאלוהו וישימם בנדר על דרך שלא יוכל למצוא לו היתר ונמצא כי יגרום לו רעה:
+<b>ואל תשתדל לראותו.</b> ולביישו גם עתה <b>בעת קלקלתו</b> בשעת ההזיק או עשה עבירה והוא מתבייש מעצמו אין לך לראותו ולביישו:
+
+Mishnah 19
+
+גרסת הספרים:
+<b>שמואל הקטן אומר בנפול אויביך אל תשמח ובכשלו אל יגל לבך.</b> ומה בא להשמיענו שמואל הקטן בזה והלא פסוק שלם הוא ושלמה אמרו. אלא ר"ל שהיה רגיל שמואל לומר פסוק זה מפני שהוא דבר הצריך ובני אדם נכשלים בו כי גם בהיות האויב רשע אין לשמוח ברעתו בלתי מפני ה' לבדו. רצוננו לומר כי זה הצדיק לא ישמח במפלת הרשעים. אך אם כוונת שמחתו מפני שמפלתו כבוד שמים הוא לא מפני שנאתו אותו וכ"ש מי שמעשיו מקולקלין כמוהו ואם יגל לבו בהכשלו רעתו רבה. ולמה הוא שמח והנה הוא כמוהו. ועל כל זה נאמר (משלי כ"ד י"ז) בנפל אויביך אל תשמח ובהכשלו אל יגל לבך. ולזה היה מתכוין שמואל לאמרו תדיר. ויש שגורסין <b>פן יראה ה' ורע בעיניו והשיב מעליו אפו. חרון אפו לא נאמר אלא מעליו אפו מלמד שמוחלין לו על כל עונותיו</b> ועתה השמיענו שמואל חדוש גדול שר"ל כי יראה ה' שזה שמח בנפל אויבו ימחול לאויב ויקים אותו והוא עונש לשמח:
+
+Mishnah 20
+
+<b>אלישע בן אבויה אומר הלמד תורה לילד למה הוא דומה לדיו כתובה על נייר חדש.</b> כי אין הכתיבה בנייר החדש יכולה למחוק כך תורה שבילדותו לא תשכח מלבו:
+<b>והלמד תורה לזקן למה הוא דומה לדיו כתובה על נייר מחוק.</b> שמהרה נפסדת הכתיבה ההיא. כן תורה שבזקנותו משתכחת מהרה ומשל בזה אמרו במבחר הפנינים הלמד תורה לילד למה הוא דומה כפתוח על האבן. והלמד תורה לזקן דומה כפתוח על החול. ואל יאמר הזקן הן אני עץ יבש אחרי שאין התורה מתקיימת בידו ולמה יקרא והבל ייגע כי מכל מקום שכרו אתו אשר למד וטרח ועשה מצוה ומה לו אם לא יזכרנה שבין כך ובין כך השכר נותנין לו. משל לשוכר שנתן לשני פועלים טרסקל נקובה לדלות בו מים ופסק עמהם לעשות עמו מלאכה זו יום אחד. טפש אומר מה תועלת במלאכתי. הפקח אומר ומה לי השכר יתן לי. כך הזקן מה לו אם הוא שוכח שכר נותנין לו. אחד המרבה ואחד הממעיט בזכרונו ובלבד שיתכוין לבו בשמים:
+<b>רבי יוסי בן יהודה איש כפר הבבלי אומר הלמד מן הזקנים למה הוא דומה לאוכל ענבים בשולות ושותה יין ישן. </b>כי בהתישן על החכמה ובכל יום ויום מוסיף פנים לכל דבר ודבר ומתקן אותן ויורד לסוף הדעת עד כי הוא נקל להבין כי בישישים חכמה ואורך ימים תבונה (איוב יב יב):
+<b>והלמד מן הקטנים למה הוא דומה לאוכל ענבים קהות ושותה יין מגתו.</b> כי עדיין לא נתבשלה חכמתם בקרבם:
+<b>רבי אומר אל תסתכל בקנקן אלא במה שיש בו שיש קנקן חדש מלא ישן וישן אפילו חדש אין בו. </b>כי בחשיבות היין הישן לא יפסד בכלי החדש כך אם הקטני' נחכמו מן הזקנים ילמוד כל אדם לפני הקטנים תחלה. וזהו מה שיש בין דברי ר' יוסי בן יהודה לדברי רבינו הקדוש ע"ה. כי רבי יוסי היה אומר כי אם הזקנים והקטנים כלם חכמים עם הזקנים ילמוד לפי (שברוב חכמת) [שחכמת] הזקני' מבושלת. ורבינו הקדוש ע"ה (היה אומר) אין הולכין בחכמה אלא אחר הרוב ואם ימצא הקטנים נבונים ודבריהם נכונים וחכמתם מרובה ילמד לפניהם. ושני הדברים האלה אליהוא אמר אותן שנא' (איוב ל"ב ז') אמרתי ימים ידברו ורב שנים יודיעו חכמה אכן רוח היא באנוש ונשמת שדי תבינם. כי מתחלה היה אומר כדברי ר' יוסי בן יהודה כי רוב שנים יודיעו חכמה. אחר שראה כי הוא ילד מחבריו הזקנים אמר כי רוח היא באנוש. ולפעמים כי הילד יחכם מן הזקן ותהיה חכמתו מבושלת ממנו ודבריו מתוקנים וברורים הדברים. לכן טוב ללכת אחר ילד וחכם מאיש זקן ונשוא פנים ואיננו כמוהו בחכמה:
+
+Mishnah 21
+
+<b>רבי אלעזר הקפר אומר הקנאה.</b> פי' בענין הקנאה יש שני דברים שבהם שנים שלשה ענינים ואין בהם לרוע לשנים. <b>הדרך האחד מקנא בטובה</b> והוא הדרך רע. וענין הראשון כי יראה חבירו טוב ורע בעיניו. וכאשר עוסק בתורה ובמצות והולך בדרך טובה מקנא בו. כי הוא שונא אוהבי השם ועושי רצונו המדה הזאת מוציאתו מן העולם והיא הרעה הגדולה בקנאות ונקרא שמו שונאי ה'. הענין השני לא ירע בעיניו מצד כי שונא דרך עוסק בתורה. אך אחר שאיננו הולך בדרך ההיא לא חפץ גם בחברו שילך בה כי אם לפי רצונו לא ימצא אחר טוב ממנו לא מטובתו אך מרעת האחרים גם זה יקרא שונא ה'. כי אינו עושה מעשי ה'. גם מחבריו העושים קשה בעיניו ואם איננו שונא כראשון. ויש דרך טובה בקנאה ואם אחרת טובה ממנה מה שאחז"ל (ב"ב כא.) קנאת סופרים תרבה חכמה. כי על ידי שרואה חבריו קדושים וחכמים גם הוא חפץ להיות כמותם ומפני הקנאה מרבה על חכמתו וטורח ומוסיף לעשות טובה וללכת בדרך ישרה. אך יותר היא שוה אם בלא קנאה חפץ באלה כי (נאם) [יראי] ה' הם. וזאת מלאכת האדם. וזהו שאמר שלמה המלך ע"ה (קהלת ד' ד') וראיתי אני את כל עמל ואת כל כשרון המעשה כי היא קנאת איש מרעהו גם זה הבל ורעות רוח. ר"ל שגם בעושה המעשה בכשרון אם מקנאת אדם יעשהו טובה עושה. ויש בו רעה רבה. כי עושה הראוי מנדבת לבו הולך באמת ובלבב שלם. וחשוב מן העושהו מקנאת אדם כי תעלה על לבו. ואם מזה או מזה המעשה יעשה וטוב אשר תאחוז בראשון ומזה אל תנח ידך. <b>הדרך הב' קנאת העושר</b> הענין הראשון השוחר הרע וקשה בעיניו כי יש עושר לאחרים אחר שאין לו. ואין לו בכל אלה כזו לרוע. כי שונא טובת הנבראים ואינו רוצה בתיקון העולם. הענין השני המקנא בחביריו העשירים וקשה בעיניו כשהם עשירים ממנו. לא משנאתו בהם ובעשרם ויחפוץ כשיתמעט. אך מאהבתו אל העושר וחפצו להיות עשיר גדול. כי העושר בעיניו הוא הכבוד ורוצה להיות נכבד מהם. והענין השלישי הוא הטוב ברעים אוהב כסף ומקנא בו וחפץ שיהיה לו עושר גדול. ואם לאחרים יש מעט או הרבה לא יחוש. ואין לזה קנאה בוערת כמו החפץ להתעשר מכל בני אדם. ושלמה המלך ע"ה כלל לכל אלה הדברים ואמר (משלי כ"ג י"ז) אל יקנא לבך בחטאים כי אם ביראת ה' כל היום. פירש תחלה הקנאה הרעה שלא יקנא ברשעים בעושי העבירות לעשות כמותם. ואחר כך כלל ואמר כי אם ביראת ה. כל הקנאות למרע לבד קנאת היראה. שיקנא את מעשי ה' כי נורא הוא:
+<b>והתאוה.</b> היא תחלה לכל הפעולות והמעשים וגם קודמת למחשבה. כי חמד לתאותו לדבר חושב עליו לעשות. ויש בכל התאות רעה רבה אין צריך לומר תאות היצר על העבירות כי אפי' תאות משכב הנשים הרבה במותר רעה גדולה. ועל זה אמר שלמה ע"ה (משלי ל"א ג') אל תתן לנשים חילך. וכמו כן הרבות התאוה במאכל ובמשקה במותרין גם זה רעה. וכמו שאמרו חכמי הטבע כי גם המאכלים קלים וטובים מזיקין לאוכל מהם הרבה. וזהו שאמרו במסכת פסחים (דף קי"ד) אל תרגיל עצמך לאכול אווזין ולבך רדוף עליך. ושלשה דרכים יש בתאוה לרוע כמו בקנאה. הראשון המתאוה שלא יהיה עושר וחכמה לשום אדם ושיהיו לו והוא עון אשר חטא. והשני מתאוה לעושר וחכמה ואם יש לאחרים טוב הדבר בעיניו אך שיהיה לו יותר מהם להתגדל עליהם. גם בזה רעה רבה. והשלישי יש טובה מעט בראותו כי יש לחבריו חכמה ועושר מתאוה להיות גם הוא כמותם. וייטב הדבר בעיניו מאד להיות להם כמוהו ויוסיף להם השם ממנו אלף פעמים ויברך אותו ואתהם. ואין המדה הזאת שלימה לטוב בהתאוותו מצד כי אחרים הם חכמים ונבונים ועשירים. כי התאוה הראויה להתאוות בחכמה מצד כי היא העיקר והשורש לעבודת הבורא ית'. ולעשות בעושר הישר בעיני ה' ולא מפני דבר אחר. וזהו שאמר דוד המלך ע"ה (תהלים ל"ח י') ה' נגדך כל תאותי. ר"ל כי כל תאותו מצד שמים היא ולא מקנאת אדם. וכן מצינו ברבינו הקדוש ע"ה (כתובות דף ק"ד ע"א) שבשעת פטירתו זקף אצבעותיו ואמר גלוי וידוע לפניך רבון העולמים שאפילו אצבע קטנה לא נהנתי. ואע"פ שאמרו עליו רבותינו שהיה עשיר גדול שנושא המפתחות שלו כעושר שבור מלכא (ב"מ פ"ה ע"א) ואעפ"כ לא נהנה כי אם לשום שמים כי לא נתאוה להבלי העולם:
+<b>והכבוד.</b> כבוד הרע הוא המתכבד על בני אדם להטיל אימתו עליהם ונותן חתיתו בארץ חיים. ומה שכרו שיורד לעמקי שאול בגהינם ואין למפלתו תקומה לדורי דורות. ומפני זה דמה יחזקאל הנביא מפלת מלכי האומות בגיהנם לנותן חתיתו בארץ חיים לומר שאין להם תקומה כמו שנא' (יחזקאל ל"ב ל"ב) כי נתתי חתתי בארץ חיים והשכב בתוך ערלים את חללי חרב. וכל הענין. ויש כבוד שני הרוצה כי יכבדוהו בני אדם שחושב כי הוא ראוי לכבוד ההוא ואיננו. ג"כ כי יהיה תלמיד חכם ובעל מצות ורצונו שיכבדוהו על זה חוטא בנפשו. אך אם כוונתו לשום שמים ואם לכבוד תורה הוא עושה לבד ולא יקחהו מפני עצמו ולא יהנה בו כי אם כדי להתכבד התורה על (ידי) זה כמו שכתבנו. אך כל הדברים האחרים בכבוד רעים מאד. וכמה הזהירה התורה ואסרה אותו. שגם על מלך ישראל אשר אמרה עליו שום תשים עליך מלך (דברים יז טו) שתהא אימתו עליך. והוא ראוי לכבוד יותר מכל הבריות אשר תחת השמים. ואעפ"כ הזהירתו לבלתי רום לבבו מאחיו. כל שכן ההדיוטים שאין להם לחפוץ הכבוד כלל:
+<b>מוציאין את האדם מן העולם.</b> ששלש מדות הללו בכלל עון פלילי. דבר אחר <b>מוציאין את האדם מן העולם</b>. הקנאה כמו שנא' (משלי י"ד ל') ורקב עצמות קנאה. התאוה כמו שנאמר (משלי כ"א כ"ה) תאות עצל תמיתנו. הכבוד כמו שמצינו ביוסף שמת עשר שנים קודם אחיו מפני שהנהיג עצמו ברבנות (ברכות נה.):
+
+Mishnah 22
+
+<b>הוא היה אומר הילודים למות.</b> מאחר שסופן למות והיום בחיים ומחר בקבר יש להם להרהר במעשיהם ולשוב בתשובה:
+<b>והמתים להחיות.</b> כי יחיים השם ית' לעתיד לבא כמו שנא' בדניאל (דניאל י"ב ב') ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם. על כן יש לאדם לעשות מה שיהיה מן החיים ולא דראון עולם:
+<b>והחיים לדון.</b> אותם שעתידין להחיות יעמדו לדין לפני השם יתב' ויתן להם כפעלם וכמעשה ידיהם:
+<b>לידע ולהודיע ולהודע.</b> כלם צריכין לדעת את זה. <b>לידע</b> מאחרים שילמדו אותו. <b>ולהודיע</b> שילמד אחרים בעולם הזה. <b>ולהודע</b> בעה"ב מעצמו בלא מלמד כמו שנא' (ירמיה ל"א ל"ג) ולא ילמדו עוד איש את רעהו ואיש את אחיו לאמר דעו את ה' כי כולם ידעו אותי למקטנם ועד גדולם:
+<b>שהוא אל.</b> מלשון אלי הארץ (מ"ב כד טו) כלומר חזק ותקיף:
+<b>הוא היוצר הוא הבורא.</b> את הבריות מלידה ומבטן ומהריון. והיוצר הוא התחלת המעשה ובורא גמר המלאכה. ואיננו כמו עשיית הכלי כי אחר שנגמר אין צריך לעושהו אבל האדם בכל עת וזמן צריכין לבוראם כמו שאמר דוד המלך ע"ה (תהלים ק' ג') דעו כי ה' הוא אלהים הוא עשנו ולא [ולו] אנחנו עמו וצאן מרעיתו. ר"ל כי אנחנו צריכין לו בכל שעה ורגע:
+<b>הוא המבין.</b> מבין כל המעשים:
+<b>הוא הדיין.</b> מאחר שהוא יודע אמתת כל הענינים הוא ראוי לדון כי ידין את הדין לאמתו:
+<b>הוא העד.</b> שהכל גלוי לפניו:
+<b>הוא בעל דין.</b> שהוא תובע את החוטאים כמו שאמר דוד (תהלים נ"א ו') לך לבדך חטאתי והרע בעיניך עשיתי למען תצדק בדבריך תזכה בשפטך. כי אם יזיק אדם לחבירו אל יחשוב כי אליו חטא ולא לשם כי הוא תובע את ההזק כבעל דין. כי גם לה' חטא:
+<b>והוא עתיד לדון.</b> לעתיד לבא:
+<b>שאין לפניו לא עולה.</b> להטות את הדין:
+<b>ולא שכחה ולא משוא פנים.</b> למחול למי שגדול בחכמה וחסידות:
+<b>ולא מקח שוחד.</b> שיוציא שכר מצוה כנגד הפסדה אלא משלם שכר טוב מפני המצוה ונפרע מן העבירה. ומפורש הוא בד"ה (ב' ו' כ"ג) שאין לפניו כל זה:
+<b>ודע שהכל שלו והכל בא לידי חשבון.</b> אם לטוב ואם לרע:
+<b>ואל יבטיחך יצרך.</b> לומר שיש בשאול בית מנוס כמו שדומה לך בעולם הזה בית מנוס. וכמו שהמינין אומרים בעלמא דאתי לית דינא ולא דיינא. אל תחשוב ותאמר זה כי לא אמת הוא <b>שעל כרחך אתה נוצר ועל כרחך אתה נולד ועל כרחך אתה חי ועל כרחך אתה מת ועל כרחך אתה עתיד ליתן דין וחשבון לפני מלך מלכי המלכים הקב"ה</b>:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>בעשרה מאמרות נברא העולם ומה תלמוד לומר.</b> מבראשית ועד ויכלו כתוב תשעה פעמים ויאמר ובראשית נמי מאמר הוא שנא' (תהלים ל"ג ו') בדבר ה' שמים נעשו שאי אפשר שנבראו שמים וארץ אלא במאמר:
+<b>ומה תלמוד לומר והלא במאמר אחד יכול להבראות.</b> ר"ל מה בא ללמדנו כשאמר כי בעשרה מאמרות נברא העולם. או פירושו <b>מה תלמוד לומר</b> לבראו בעשרה מאמרות:
+<b>אלא כדי להפרע מן הרשעים.</b> שמאבדין במעשיהם העולם שהוא דבר גדול שנברא בעשרה מאמרות וכן מדת הדין עתיד להפרע מהן:
+<b>וליתן שכר טוב לצדיקים שמקיימין את העולם שנברא בעשרה מאמרות.</b> שלא נברא העולם אלא לעשות בו הישר בעיני ה' והעושים כן מקיימין אותו:
+
+Mishnah 2
+
+<b>עשרה דורות מאדם ועד נח להודיע כמה ארך אפים לפניו שכל הדורות היו מכעיסין לפניו עד שבא עליהם מי המבול.</b> ובא ללמדנו כי כאשר אתה רואה בדורות שבין אדם הראשון לנח שכלם הכעיסוהו במעשה ידיהם לרע להם והאריך אפו כל אותם הדורות ולסוף הביא עליהם מי המבול כי לא לעולם מאריך אפו. כן תחשוב לגלותנו ולבל תאמר כמה ימים ושנים כי השיב חמתו מעל מלכות [הרשעה] ואנחנו בגלות לעולם יאריך להם אפו כי ארך אפים הוא וידוע תדע כי לסוף ישלם להם כפעלם וכמעשה ידיהם ויגאלנו ויושיענו כי ארך אפים גדול הוא. אך באחרית הימים פוקד עונות ראשונים ומהר יקדמונו רחמיך כי דלונו מאד:
+<b>עשרה דורות מנח ועד אברהם. </b>ואמרו רבותינו (ב"ר ל ח) כשמת נח היה אברהם אבינו בן חמשים ושמנה שנים. אך כשתמנה התולדות תמצא עשרה דורות ביניהן כי אע"פ שנח האריך ימים עשרה דורות הם נחשבים:
+<b>להודיע כמה ארך אפים לפניו שכל הדורות היו מכעיסין עד שבא אברהם אבינו.</b> ולא אמרו בכאן עד שנפרע מהן כי אברהם אבינו מלא כל החסרונות ועשה טובה כנגד כל רעתם והצילם מן הפורענות. אך נח לא יוכל להצילם כי לא היה צדיק כל כך למלא החסרונות:
+<b>ונטל שכר כלם.</b> ואף ע"פ שלכל האדם יש להם חלק בגן עדן וחלק בגהנם. אם יזכה יטול חלקו בגן עדן אם נתחייב בדינו יטלנו בגהנם. אבל מאחר שכלם נצטוו לעשות טובה וזה אינו עושה וחבירו מקיים צוויו וצווי עצמו מדת הדין נותנת שיטול חלקו וחלק חברו בגן עדן ועל זה נטל אברהם אבינו שכר כלם. וזהו שנא' (תהלים קי"ט קכ"ו) עת לעשות ה' הפרו תורתך. אם ראית דור שמתרשל מן התורה עסוק בה (ברכות סג.). ופשטיה דקרא עת לעשות בשביל ה'. ודומה לו אמרי לי אחי הוא. כמו בשבילי. הפרו תורתך אחר שכלם מפירין תלמוד תורה יותר יש לי לעשות בשביל ה' משאר הדורות שחס ושלום לא תשתכחה תורה מישראל. משל למלך שכל עבדיו בוגדים לו חוץ מאחד שבהם. הלא באותו זמן צריך ללכת עמו באמת ובלבב שלם משאר הזמני' וגם כי כל ימיו יאהבנו המלך אהבה רבה והרבה משאת זה כמשאת כלם:
+
+Mishnah 3
+
+<b>עשרה נסיונות נתנסה אברהם אבינו ועמד בכלם.</b> <b>הראשון</b> אור כשדים שהפילו נמרוד לכבשן האש וניצל. וזה אינו מפורש בתורה ומדברי קבלה הוא ויש לנו רמז לדבר הזה מן התורה. שקודם פר' לך לך מארצך וממולדתך נזכר למעלה שני פעמים אור כשדים להודיע שבשביל אותו הנסיון שעמד בו הבטיחו השם ית' והביאו אל הארץ כמו שמצינו בנח כי מתחלה כתוב ונח מצא חן בעיני ה' ואחר כך פרשת אלה תלדות נח שניצל ממי המבול על כי מצא חן בעיניו. <b>והשני</b> שצווהו לצאת מארצו שנאמר לך לך מארצך וממולדתך ועשה כן. <b>והשלישי</b> שנאמר ויהי רעב בארץ ואע"פ שהקב"ה הבטיח ואמר לו ונברכו בך כל משפחות האדמה כשהביא הרעב לא הרהר אחר מדותיו. <b>הרביעי</b> לקיחת שרה לפרעה. <b>החמישי</b> מלחמת ארבעה מלכים שבשלש מאות ושמנה עשר איש החזיק ובטח בהקב"ה ונעשה לו נס שניצל והציל אחיו וכל רכוש סדום ועמורה והיה סובל המקרים לטובתו ולזכותו. <b>הששי</b> בן תשעים ותשע שנה בהמולו את בשר ערלתו שם עצמו בסכנת הזקנה וניצל. <b>השביעי</b> לקיחת שרה לאבימלך. <b>השמיני</b> כשגרש הגר וישמעאל בנו במצות ה'. ואם הרע הדבר על אודות בנו קיים מצותו. <b>התשיעי</b> לעקידת יצחק בנו שכתוב בה כי עתה ידעתי כי ירא אלהים אתה וכי עד עכשו לא היה יודע והלא הכל גלוי וצפוי לפניו אלא כשנודע הדבר לבריות קורא הקב"ה בו כי עתה ידעתי כי ירא אלהים אתה. ובא להודיענו כי יראת שמים גדולה מכל המצות שבתורה שבכל הנסיונות לא אמר לו כי ירא אלהים אתה חוץ מזו מפני שהיה הנסיון הגדול שבכלם כי לקח בנו להעלותו עולה. <b>העשירי</b> קבורת שרה. שנאמר לו קום התהלך בארץ לארכה ולרחבה כי לך אתננה. וכשמתה אשתו לא מצא מקום לקברה עד שקנאו ולא הרהר:
+<b>להודיע כמה חיבתו של אברהם אבינו.</b> היה מנסהו לגלות לבריות כי ירא אלהים ושלם בכל המדות:
+
+Mishnah 4
+
+<b>עשרה נסים נעשו לאבותינו במצרים.</b> שבכל עשר מכות שהביא הקב"ה על המצרים במצרים לא נזקו אבותינו בהם. ובכלם הוא מפורש להם. לבד במכת הכנים שכתוב (שמות ח יד) ותהי הכנם באדם. ולא הפרישה התורה בין מצרים ובין ישראל אלא קבלה היא ביד חכמים שאף גם בזאת לא לקו בה:
+<b>ועשרה על הים.</b> <b>הראשון</b> קריעת ים סוף כמו שנאמר ויבקעו המים. <b>השני</b> נעשו המים כקשת וכמין קובה ונמצאו המים למעלה מהן ועל זה נאמר (חבקוק ג' י"ד) נקבת במטיו ראש פרזיו. <b>השלישי</b> כי נבקעו מעינות תהום רבה ולא נשאר רפש וטיט בקרקעיתו כשאר המעינות כי יבשו אך כאבן שיש נשאר בתחתיתו וישראל עוברים בים כמהלך בביתו. ולא נתלכלו רגליהם. <b>הרביעי</b> שהיו המקומות שדרכו המצרים עליהם בים כעין חומר וזהו שאמר הכתוב (חבקוק ג' ט"ו) דרכת בים סוסיך חמר מים רבים שגם סוסי המצריים מסורים ביד הקב"ה ועל זה אמר סוסיך.<b> החמשי</b> שקפאו המים יותר מדאי ונעשו חזקי' כסלעים וכצורים ומזיק למצרים הרודפים אחרי ישראל ועל זה אמר דוד המלך ע"ה (תהלים ע"ד י"ג) שברת ראשי תנינים על המים. תנינים אלו המצרים. <b>הששי </b>כי נגזרים לשנים עשר גזרים דרך לכל שבט אשר יעבור שמה וזהו שנא' (תהלים קל"ו י"ג) לגזר ים סוף לגזרים הרבה.<b> השביעי</b> שהיו המחיצות שבין שבט לשבט זכים כזכוכית לבנה כדי שיראו השבטים אלו לאלו. <b>השמיני </b>שלא קפאו המים כלם כחתיכה אחת אלא נעשו חתיכות חתיכות כלבנה על גבי לבנה ואריח על גבי אריח וע"ז נאמר (תהלים ע"ד י"ג) אתה פוררת בעזך ים. <b>התשיעי </b>שהמים המתוקים שבים לא קפאו כשאר מי הים והיו נוזלים ושותים מכל הנחלים ההולכים אל הים. <b>העשירי</b> אחר שתייתם היו נקפאי' מיד. שהמים הנוזלים לא היו יורדין עד הקרקע אלא ישראל שותין מהם והשאר היה נקפא ונופל אל הקרקע כחתיכא של שלג. וכן בכל פעם ופעם שהיו צריכין לשתות:
+<b>עשר מכות הביא הקב"ה על המצרים במצרים. </b>דצ"ך עד"ש באח"ב:
+<b>ועשרה על הים.</b> <b>הראשון</b> (שמות י"ד) ויאר את הלילה וכמו שתרגם אונקלוס והוה (חשוכא) [עננא וקבלא] למצראי ולישראל נהר כל ליליא. ו<b>השני והשלישי</b> (שמות שם) וישקף ה' אל מחנה מצרים בעמוד אש וענן. ענן יורד ועושה אותו כטיט ועמוד אש מרתיחו וטלפי סוסיהם משתמטות. <b>הרביעי</b> ויסר את אופן מרכבותיו שהסיר האופנים מן העגלות ונפלו המצרים ונשתברו. <b>החמישי</b> וינהגו בכבדות אחר שנפלו ונשתברו לא היו יכולין לעמוד ובמקום שנפלו שם נשארו. <b>הששי</b> שרצו לנוס ולא יכולו כמו שנא' (שמות שם) ויאמר מצרים אנוסה מפני ישראל. ולא כמו שמצינו בסיסרא שנאמר (שופטים ד' ט"ו) וירד סיסרא מעל המרכבה וינס ברגליו. אבל אלו לא ירדו ולא הספיק בידם לנוס. <b>השביעי</b> (שמות שם) וינער ה' את מצרים בתוך הים כתרגומו ושניק מלשון שבור שנערם כאדם המנער את הקדרה מה שלמעלה למטה ומה שלמטה למעלה. <b>השמיני</b> שבלעה אותם הארץ אשר בתחתית הים כמו שנאמר (שמות ט"ו) נטית ימינך תבלעמו ארץ. <b>התשיעי</b> שירדו בכובד לעומקי הים כמו עופרת שנא' (שמות שם) צללו כעופרת במים אדירים. <b>העשירי</b> שפלטה אותם הים שנאמר (שמות י"ד ל) וירא ישראל את מצרים מת על שפת הים:
+<b>עשרה נסיונות נסו אבותינו את המקום במדבר שנא' וינסו אותי זה עשר פעמים ולא שמעו בקולי. </b> <b>הראשון</b> שאמרו (שמות י"ד) המבלי אין קברים במצרים. <b>השני</b> (שמות ט"ו כ"ד) וילנו העם על משה לאמר מה נשתה ונעשה נס שצוה הקב"ה למשה להשליך עץ במים המרים כמו שנא' (שמות שם) ויצעק אל ה' ויורהו ה' עץ ואמרו במסכת פסחים שאותו העץ הרדופני היה שהוא מר השליך מר במר והפך למתוק <small>(אמר המעתיק לא מצאתי זה בפסחים כי אם ברש"י בפסחים דף ל"ט בשם המכילתא פ' בשלח, והתוס' שם דף ל"ו מביא בשם המכילתא שזה העץ היה זית ובאמת שני דעות הם במכילתא יעו"ש)</small> .<b>השלישי</b> במדבר סין אשר שאלו לחם שנא' (שמות ט"ז ג') בשבתנו על סיר הבשר.<b> הרביעי</b> (שמות י"ז ז') היש ה' בקרבנו אם אין. משל לאדם שמוליך בנו על כתפו והיה בן דעת ואומר ראיתם אבא. מה עשה אביו השליכו מעל כתפו. כך הקב"ה היה נושא אותם על כנפי נשרים שואלים היש ה' בקרבנו מה עשה הביא עליהם עמלק. <b>החמישי</b> שהותירו מן המן. <b>הששי</b> ברפידים לא היה מים לעדה <small>(אמר המעתיק לא יכלתי להבין זה כי כבר מנה אותו בנסיון רביעי וגם צ"ע בכל מנינו בזה ועיין בערכין דף ט"ז)</small>. <b>השביעי</b> בחורב במעשה העגל שנא' (שמות ל"ב א') ויקהל העם על אהרן וגו'. <b>השמיני</b> (במדבר י"א א') ויהי העם כמתאננים רע באזני ה'. והביא עליהם אש ותבער בם אש ה' ותאכל בקצה המחנה (דברים ד' כ"ג) כי ה' אלהיך אש אכלה הוא אל קנא. <b>התשיעי</b> בקברות התאוה כשאמרו (במדבר י"א ד') מי יאכלנו בשר וכי לא היה להם בשר והלא בכל עת ועת היה להם שלו כמו שנאמר (שמות ט"ז ח') בתת ה' לכם בערב בשר לאכול ולחם בבקר לשבע. וכמו שלא פסק המן לא פסק השלו אלא שבקשו בשר בערב לשבוע כמו שהיה להם הלחם ועל זה אמר משה רבינו ע"ה (במדבר י"א כ"ב) הצאן ובקר ישחט להם ומצא להם וגו' אמר משה רבינו ע"ה לפני הקב"ה בשר הרבה יש להם בקשתם מרוע לבבם היא. וכי עם קשה עורף הוא גם כי תתן להם עוד רב יאמרו בלי די הצאן ובקר ישחט להם ולא ישבעו פיהם. אמר לו הקב"ה היד ה' תקצר אני אתן בשר עד שיתרצו ולא יהיה להם פתחון פה לומר לא שבענו והוסיף והביא להם מן השלו הרבה עד מאד וישטחו להם שטוח והממעיט אסף עשרה חמרים ולא יכלו לאכלו. כך הוא פשט הפסוק נמצאת אומר כי לא חטא משה בדבריו. ורבותינו שבתלמוד (יומא עה.) לא דרשו כן. <b>והעשירי</b> במדבר פארן ששלחו המרגלים ושם נאמר (במדבר י"ד כ"ב) וינסו אתי זה עשר פעמים:
+
+Mishnah 5
+
+<b>עשרה נסים נעשו לאבותינו בבית המקדש לא הפילה אשה מריח בשר הקדש.</b> על המזבח החיצון ונותן ריח כעין כל צלי. ובשר הקדש אסור בהנאה והקב"ה כל אותן הימים שמר את הנשים שלא הפילו מאותה הריח:
+<b>ולא התליע בשר הקדש מעולם.</b> קדשים קלים שנאכלין לשני ימים ולילה אחת שמשהין אותו זמן מרובה כזה לא התליע מעולם:
+<b>ולא אירע קרי לכהן גדול ביום הכפורים.</b> כדי שלא יצטרך לסגן. ואע"פ שהיו יודעין שלא יארע לו קרי היו ממנין את הסגן שאין סומכין על הנס משום לא תנסו (דברים ו טז) כדאי' בירושלמי (יומא א ד):
+<b>ולא נראה זבוב בבית המטבחיים.</b> משום קדושה:
+<b>ולא נמצא פסול בעומר ובשתי הלחם ובלחם הפנים.</b> בעומר שהיה בזמן השעורים להתיר לישראל לאכול חדש ולא נמצא בו פסול ביוצא מחוץ לחומה ולא בלינה:
+<b>ובשתי הלחם.</b> באין להתיר להקריב מנחה חדשה מן החדש ולא נמצא בהן פסול לא ביוצא חוץ לעזרה ולא בלינה:
+<b>ולחם הפנים.</b> כי ביום השבת יערכנו והיה חם בשעת הסרתו מעל השלחן כיום אשר ישימו אותו שמה כמו שנאמר (שמואל א' כ"א ז') (והיא) [לשום] לחם חם ביום הלקחו. ולא נמצא בו פסול לא ביוצא ולא בלינה שהיו צריכין אותו לאכול אותו בשבוע שאחר השבת שהסירוהו ואם נשאר לשבוע אחרת הוא נפסל ולא אירע להם תקלה מעולם:
+<b>ולא כבו הגשמים אש מעל עצי המערכה.</b> כי האש תוקד על המזבח החיצון העומד בחצר המשכן:
+<b>ולא נצחה הרוח עמוד העשן.</b> שהיה מתמר ועולה:
+<b>עומדים צפופים ומשתחוים רווחים.</b> היו עומדים בעזרה שורות שורות זה בצד זה צפופים ומשתחוים בריוח שלא היה אחד מהן דוחק את חברו והוא פלא:
+<b>ולא הזיק נחש ועקרב בירושלם.</b> מעולם:
+<b>ולא אמר אדם לחברו צר לי המקום כשעולין לירושלם.</b> כשעולין לרגל בירושלם לא אמר צר לי המקום גשה לי ואשבה (ישעיה מט כ) וזהו שאמר דוד ע"ה (תהלים קכ"ב ג') ירושלם הבנויה כעיר שחברה לה יחדו ר"ל כשבנו אותה שיערו שכל ישראל יכילו בה. ופירוש לה. כמו בשבילה. כי בשביל כנסת ישראל שהיה נקבצת יחדו חוברה:
+
+Mishnah 6
+
+<b>עשרה דברים נבראו ערב שבת בין השמשות ואלו הן.פי הארץ.</b> לבליעת קרח ועדתו:
+<b>פי הבאר.</b> הסלע שהכה משה:
+<b>פי האתון.</b> של בלעם (במדבר כ"ב כ"ח) ויפתח ה' את פי האתון:
+<b>הקשת.</b> (בראשית ט' י"ג) את קשתי נתתי בענן:
+<b>והמן.</b> של מדבר:
+<b>והמטה.</b> של משה אשר עשה בו את האותות:
+<b>והשמיר.</b> כמין תולע ארוך היה. ובו בנה המלך שלמה את המקדש שהיה משימו על האבן ונבקעת (גיטין דף ס"ח) ומקבות והגרזן כל כלי ברזל לא נשמע בבית בהבנתו (מלכים א' ו' ז'):
+<b>והכתב.</b> התורה שהיתה כתובה לפני הש"י מששת ימי בראשי' באש שחורה על גבי אש לבנה:
+<b>והמכתב.</b> צורת האותיות חרות על הלחות:
+<b>והלחות.</b> בעצמן:
+<b>וי"א אף המזיקין וקברו של משה.</b> ולא ידע איש את קברתו:
+<b>ואילו של אברהם אבינו.</b> נאחז בסבך בקרניו וירא אותו ויעלהו לעלה תחת בנו (בראשית כב י"ג):
+<b>ויש אומרים והצבת בצבת עשויה.</b> אלו המלקחים שהנפח אוחז בהן את המתכת כשהיא חמה עד שיעשנה כלי ותניא במס' פסחים (דף נ"ד) ר' יהודה אומר צבתא בצבתא מתעבד' צבתא קמיתא מאן עבדא לה אלא (בביאה) [בריה] בידי שמים היא. אמרו לו אפשר יעשנה בדפוס ויקבענה כיון. ולמה הוצרך למנות עשרה דברים אלו. להודיע כי כל מה שברא הקב"ה על תנאי וכשאומרים שישתנו טבעם בשעת הצריכה שאין דבר (מתחום) [מחודש] בעולם שלא עלה במחשבה במעשה בראשית (כשנפלו) [כשנתלו] המאורות ביום רביעי גזר עליהם שיעמדו ליהושע ולחזקיהו הים שיבקע לבני ישראל וכן כלם אלא שעשרה אלו עלו במחשבה ערב שבת בין השמשות ובכלל יש להן שיטבעו:
+
+Mishnah 7
+
+<b>שבעה דברים בגולם.</b> כל דבר שאין צורתו נגמרת נקרא גולם כמו שנא' (תהלי' קל"ט ט"ז) גלמי ראו עיניך ועל ספרך כלם יכתבו. קודם צורת האיברים. כך היודע מה שמלמדין אותו ולא ידע לעשות סברא מדעתו נקרא גולם שאין חכמתו נכרת ולעולם אין דעתו מגעת לגדור עצמו בשבעה דברים הללו שבהן מענין החכמה ומהן ממדות טובות וכן פירש רמז"ל:
+<b>ושבעה בחכם.</b> היודע לעשות סברא:
+<b>חכם אינו מדבר לפני מי שגדול ממנו בחכמה.</b> ששומע ושותק ולומד והוא חכמה עושה. מה שאין כן בגולם כי לא יחפוץ בתבונה כי אם בהתגלות לבו וכמו שכתבנו למעלה:
+<b>ואינו נכנס בתוך דברי חברו.</b> כי מניחו לדבר עד שיסיים כל דבריו ואחרי כן ישיבהו מענה והיא מדה טובה. ולא כן הגולם עושה כי משיב דבר בטרם ישמע:
+<b>ואינו נבהל להשיב.</b> שאינו ממהר להשיב מענה כי ישאלוהו עד שישמע כל הטענות וכל אשר רצון השואלים לדבר ולהאריך בשאלה ויעיין בדברים היטיב. ואל יבהל פיו ולבו אל ימהר להוציא דבר עד יהיה ברור כשמש לפניו והוא מדרך החכמה כי בזה תהיה תשובתו נכונה:
+<b>שואל כענין ומשיב כהלכה.</b> פירש ר' מאיר ז"ל <b>שואל כענין</b> אם ישאל לתת לו טעם לשום דבר אל ישאל אלא לפי הטעם שאפשר לתת לאותו דבר לפי ענין מדת הדבר ההוא. וכן אם שאלוהו משיב כהלכה:
+<b>ואומר על ראשון ראשון ועל אחרון אחרון.</b> ואין פירושו שישיב על הדבר הראשון בראשונה ועל השאלה האחרונה באחרונה. אלא שאם השאלה הראשונה מתבררת בדבר האחרון מבאר אותו תחלה ואחרי כן מבאר הראשון כדי להבין ולברר תשובתו ותעלה הדבר ביד השומע. ועל זה קראו ראשון והוא אחרון מפני שהוא מקדימו והדבר הראשון מתברר בו. ואם הענין בהפך יקרא אחרון ועל זה נאמר על ראשון ראשון ועל אחרון אחרון. וזה מחכמה גדולה והבן הדברים הוא. ולא ידע הגולם בכל אלה:
+<b>ועל מה שלא שמע אומר לא שמעתי.</b> מה שלא שמע מפי רבו אומר לא שמעתי מרבותי. ואם יש אליו סברא בדבר אומר אבל כך יראה לי. וזה הדבר הוא מן המדות הטובות אשר לא ישיג בה הגולם:
+<b>ומודה על האמת.</b> גם כי יחכם לידע להשיב מרוב טענותיו ושכל דבריו ויכול לסתור טענת חברו כי לא נחכם כמוהו. ולא יעשה כן אם יראה לו כי האמת עמו אך יודה לדבריו ולא יחוש מן הנצחון וכבוד הוא אליו כי היא מדה נאה ומקובלת. והגולם לא יחשוב בזה והדבר הוא אליו לבזיון כשהוא מנוצח:
+<b>וחילופיהן בגולם.</b> כי בכל אלה יפשע אשר לא בינת חכם לו לפי שאינו שלם בדעותיו ובחכמתו:
+
+Mishnah 8
+
+<b>שבעה מיני פורעניות באין לעולם על שבעה גופי עבירות מקצתן מעשרין ומקצתן אינן מעשרין רעב של בצורת בא.</b> רעב הבא מפני מניעת הגשמים בעתם:
+<b>מקצתם רעבים ומקצתם שבעים.</b> מדה כנגד מדה מקצתן מעשרין ומקצתן אינן מעשרין:
+<b>גמרו שלא לעשר.</b> שכלם אינן מעשרין:
+<b>רעב של בצורת ושל מהומה.</b> זה רעב הבא מחמת מלחמה ופורעניות הבאין לבני אדם ואינן יכולין לעבוד את אדמתן. וישלח השם להם את המהומה וכלם רעבים מדה כנגד מדה שכלן אינן מעשרין:
+<b>שלא ליטול את החלה.</b> שכלן אינן נוטלין את החלה:
+<b>רעב של כליה בא.</b> שנה שלא ירדו גשמים כל עיקר. והיו שמיך אשר על ראשך נחשת (דברים כ"ח כ"ג) כי על רוב הפשעים פורענות גדולה:
+<b>דבר בא לעולם על מיתות האמורות בתורה שלא נמסרו לב"ד.</b> כגון כריתות ומיתות בידי שמים:
+<b>ועל פירות שביעית.</b> שאינו מכלה אותם מן הבית עושה מהם סחורה ואסור. ועל זה דבר בא מצד שהסכימו ישראל על העלמות עיניהם מהקהל במה שעושים מהרעות בא דבר על כל שונאי ישראל וממנו ימשך על כל העולם. אמנם אם אין כח בראשים למחות על הקטנים יפורש דבר בא לעולם הוא מדבר על האדם פרטי הנקרא עולם קטן והוא רשע בעונו ימות. וכל ישראל פטורים:
+<b>חרב באה לעולם.</b> דכתיב והבאתי עליכם חרב נוקמת נקם ברית (ויקרא כו כה). ואין ברית אלא תורה דכתיב בתריה יען וביען במשפטי מאסו וגו':
+<b>ועל והמורים בתורה שלא כהלכה.</b> על אסור מותר ועל מותר אסור:
+
+Mishnah 9
+
+<b> חיה רעה באה לעולם על שבועת שוא.</b> הם חטאו בפה שן בהמות אשלח בם (דברים לב כד). שהפרש אשר בינינו ובין הבהמות הוא במבטא ולזה אנו מושלים עליהם ולכן מי שאינו חס על כבוד קונו ראוי הוא היו' למרמס לבהמות. והוא טעם חלול השי"ת כי כבוד והדר תעטרהו תמשילהו וגו' (תהלים ח ו) ונהפוך הוא שישלטו הבהמות בבני אדם מחללי כבוד הנכבד:
+<b>גלות בא לעולם וכו'.</b> וכולן אנו למדין בפרק במה מדליקין (שבת לג.) מדכתיב בעריות ותטמא הארץ ואפקוד עונה עליה ותקיא הארץ את יושביה (ויקרא יח כה) ובע"ז כתיב וגעלה נפשי אתכם (ויקרא כו ל) כאדם שמגרש חביבו מעל פניו שכל פליטת דבר קרוי גיעול. ובשמיטה כתיב אז תרצה הארץ את שבתותיה כל ימי השמה תשבות (ויקרא כו לד) . ושפיכות דמים אפילו שוגגין. וראיה לדבר ערי מקלט:
+<b>בארבעה פרקים וכו'. </b> דכתיב אל תגזול דל כי דל הוא (משלי כב כב) וכי מה יש לגזול מן הדל. אלא אלו הגוזלים מתנות עניים שכל המעכבן ואינו נותנן לעני כאלו נוטל נפשו של העני. וגם נפשו של הגזלן הוא גוזל לעצמו דכתיב כי ה' יריב ריבם וקבע את קובעיהם נפש (משלי כב כג) ר"ל נפש של גוזל ושל דל הם ולפיכך הדבר מתרבה ומצוי באותן ד' פרקים משעה שהחזיקו בהם:
+<b>ברביעית מפני מעשר עני שבשלישית.</b> והם לא נתנו. דכתיב מקצה שלש שנים תוציא את כל מעשר וגו'. וכן הוא סדר המעשרות:
+<b>ובמוצאי החג של סוכות שבכל שנה ושנה מפני גזל מתנות עניים.</b> לפי שבחג הסוכות זמן אסיפה וכשגוזלין מתנות עניים שאין מניחין לקט ושכחה ופאה המקום נפרע מהם מיד אחר אסיפתן ולכך אמר <b>בארבעה פרקים וכו'</b>:
+
+Mishnah 10
+
+<b> ארבע מדות וכו' שלי שלי ושלך שלך וכו'.</b> אינו נדיב לב והוא טוב ששונא מתנות. וקשה שאיך יאמרו שזו מדה בינונית והלא המונע עצמו מליתן צדקה רשע גמור הוא. ובשלמא למ"ד שהוא מדת סדום אתי שפיר כמו שנאמר הנה זה היה עון סדום אחותך וגו' ויד עני ואביון לא החזיקה (יחזקאל טז מט) אלא הכא מיירי בנותן צדקה מיראת ה' אך בטבעו והוא כילי ולכן אחר שמחזיק יד עני ואביון מה לנו ולטבעו המדה עצמה בינונית היא. וי"א כי מדת סדום היא ושרשו רע מאד כיון שבטבעו הוא כילי אבל אם אינו מחזיק יד עני ואביון כלל בזה כולי עלמא מודו דרשע גמור הוא וזו מדת סדום:
+<b>שלי שלך ושלך שלי עם הארץ.</b> מפני שזה רוצה בתיקון העולם נקרא עם הארץ שרוצה ליקח וליתן כי בזה מתרבה האהבה ביניהם. ואף שהיא מדה טובה לתיקון העולם לא מחכמה היא זאת כי שונא מתנות יחיה והמדה הטובה ליתן ושלא ליקח:
+
+Mishnah 11
+
+<b>נוח לכעוס ונוח לרצות יצא שכרו בהפסדו.</b> כי ההפסד מרובה מן השכר כי מה תועלת ברצותו מהרה אחר שהכעס בחיקו ינוח וקל מהרה הוא כועס ויבא לידי עבירה לפי שעה ומי יוכל לתקן את אשר עוות בשעת הכעס גם כי יתרצה מהרה:
+<b>קשה לכעוס וקשה לרצות יצא הפסדו בשכרו.</b> השכר מרובה על ההפסד שאינו כועס כי אם לעתים רחוקות בהכרח גדול ואף שבכעס ההיא לא יתרצה במהרה והרי הוא סבלן ברוב הפעמים:
+<b>קשה לכעוס ונוח לרצות חסיד.</b> ואין צריך שלא יכעוס כלל לעולם כי לפעמים צריך האדם לכעוס לקנאת ה' כפנחס. לכן אמר <b>קשה לכעוס</b> שעל כל פנים יש לו לכעוס אך בקושי הפעמים שאין לו רשות להיות בלא כעס. ועל זה אמרו חכמי המוסר אל תהיה מתוק פן יבלעוך. וגם כן טוב הדבר להתרצות מיד אף בעוד כעסו עליו ולא אחר שיסור כעסו מעליו אלא בשעת הכעס ממש הוא נוח לרצות כי זו היא ממדת החסידות וטוב לבב:
+
+Mishnah 12
+
+<b>ממהר לשמוע וממהר לאבד.</b> ההפסד מרובה כיון ששוכח מיד מה תועל' במה שמבין ויודע מהרה הרי הכל נשכח. אבל <b>קשה לשמוע וקשה לאבד</b> השכר מרובה כי אף שיבא לו בטורח גדול אינו שוכח אחר שידע. ושניהם לא יניחו עצמם מלימוד התורה כי יש להם שכר טוב בעמלם. ולמדנו מזאת המשנה להקדים הזכרן לשוכח אם אין להם כדי לפרנס שניהם יפרנסו הזכרן. לא הזכירו בזאת המשנה חסיד ורשע כי לא שייך בזה כי שכל האדם מה' הוא כמו שאמרו חכמי המוסר השכל מתנה והמוסר קנין:
+
+Mishnah 13
+
+<b>ארבע מדות וכו'. רוצה שיתן ולא יתנו אחרים.</b> רוצה כל הטובה והשבח לעצמו ואין רצונו תועלת הבריות:
+<b>יתנו אחרים והוא לא יתן.</b> שהוא כילי:
+<b>יתן ויתנו אחרים חסיד.</b> וז"ש שלמה המלך ע"ה (משלי יא כה) נפש ברכה שנותן הצדקה בעין יפה תדושן אבל המרוה הוא טוב יותר שהוא אדם שמרוה לאחרי' ומלמד אותן שיתנו צדק' שרוצ' ליתן ויתנו אחרי' וזהו גם הוא יורה. וכן אמר ישעיה ונדיב נדיבות יעץ והוא על נדיבות יקום (ישעיה לב ח) כלומר יועץ בעצמו ליתן וגם הוא על נדיבות יקום על נדבות של אחרים שאומר להם לעשות כמוהו:
+
+Mishnah 14
+
+<b>ארבע מדות וכו' הולך ואינו עושה.</b> אין הכוונה שאינו עושה כלל מכל מה ששמע בבית המדרש כי אף הנמנע מעשיית המצות רשע גמור אף שאינו עושה עבירות. אך הכוונה שאינו מחזר אחריהן לעשותן וכשיבאו לידו עושה אותם על מקרה:
+<b>עושה ואינו הולך.</b> לבית המדרש לידע דקדוק המצות ולהחמיר בהם אבל עושה לפי ידיעתו המועטת יש לו שכר בעשיה זו:
+
+Mishnah 15
+
+<b>ארבע מדות וכו' ספוג.</b> משל לתלמיד שאינו מבחין בין סברא נכונה בדמיון הספוג שקולט וסופג את המים בין עכורים בין צלולין:
+<b>משפך.</b> שמקבל את כל הדברים ומאבד אותם מיד:
+<b>משמרת.</b> התלמיד שקולט בשכלו הסברא שאינה נכונה והנכונה מאבד. ועל זה אמר שלמה המלך ע"ה לפי שכלו יהולל איש ונעוה לב יהיה לבוז (משלי יב ח) שאין ראוי לבזותו מי שהוא נעוה לב שלבו מעות שקולט הדבר שאינו נכון שהוא הנמשל למשמרת כאמור:
+<b>נפה, שמוציאה את הקמח.</b> שהיא הסברא שאינה נכונה ואינו קולט אותה:
+<b>וקולטת את הסולת.</b> כלומר הסברא הנכונה קולט אותה ואינו מאבדה:
+
+Mishnah 16
+
+<b>כל אהבה וכו' איזו היא אהבה שאינה תלויה בדבר וכו'.</b> האהבה שאין לה הפסק הוא אע"פ שישער האדם שיגיע לו קצת היזק וקלון דוגמת דוד ויהונתן שאע"פ שהיה ראוי לעמוד במקום אביו ודוד היה עתיד להסיר אותו מהמלכות עם כל זה היתה אהבתו עמו בקשר אמיץ. וז"ש דוד המלך ע"ה בהספדו של יהונתן (שמואל ב' א' כ"ו) נפלאתה אהבתך לי מאהבת נשים. כלומר מהיכן ידעתי שנפלאה אהבתך לי מאהבה של הנשים. שכשהיה משנה אצל שאול היו אומרות הנשים הכה שאול באלפיו ודוד ברבבותיו (ש"א יח ז) ושאול נתקנא כנודע אמנם יהונתן לא די שלא נתקנא אלא אדרבא הצילו מיד אביו וזה מצד כי אהבו ולא אהבת הגוף. וז"ש ונפש יהונתן נקשרה בנפש דוד (ש"א יח א) . אמנם אהבת אמנון ותמר הוא מבואר ואין להאריך:
+
+Mishnah 17
+
+<b>כל מחלוקת וכו'.</b> לומר כי מה שאמר כל מחלוקת שהיא לשם שמים סופה להתקיים הכונה שלעולם יתקיימו במחלוקת והיום יחלוקו בדבר א' למחר בדבר אחר ומחלוקת יהיה קיים ונמשך ביניהם כל ימי חייהם ולא עוד אלא שאורך ימים ושנות חיים יוסיפו להם:
+<b>ושאינה לשום שמים אין סופה להתקיים.</b> רק במחלוקת הראשון יספו יתמו ושם ימותו כמחלוקת של קרח:
+
+Mishnah 18
+
+<b>כל המזכה את הרבים אין חטא בא על ידו.</b> כדי שלא יהיו תלמידיו בג"ע והוא בגיהנם כדכתיב כי לא תעזוב נפשי לשאול לא תתן חסידך לראות שחת (תהלים טז י) והיאך אפשר שמי שהוא חסיד יראה שחת אלא שאחר [<small>מכת"י</small>שהוא חסיד אינו מניח אותו שיעבור עבירה עד שיראה בעבורה שחת]:
+<b>צדקת ה' עשה ומשפטיו עם ישראל.</b> כלומר שהשלים וקיים כל התורה הוא וכל ישראל עמו:
+
+Mishnah 19
+
+<b>כל מי שיש בו שלשה דברים וכו'.</b> היה אפשר לתנא לקצר ושלא להאריך כלל ופרט והיה יכול לומר כל מי שיש בידו עין טובה ורוח נמוכה ונפש שפלה הוא מתלמידיו של אברהם אבינו וכל מי שיש בידו עין רעה ורוח גבוהה ונפש רחבה מתלמידיו של בלעם הרשע ולמה תנא דרך כלל והדר מפרש דרך פרט. אלא בא ללמדינו שבג' דברים האלה אשר זכר ראשונה כוללים כל השלימות ואם רבו חלקיו וכן השלשה דברים ההפכיים להם כוללים כל הפחיתיות. וזה כי אם היה מקצר על דרך שאמר כי היה נשמע שמי שיהיו לו הג' דברים הנזכרים הוא מתלמידיו של אברהם אבינו אך לתלמידיו של אברהם אבינו יהיו לו שלמיות רבות לאלפים ולרבבות זולת אלה אשר על כן אמר ראשונה שמי שיהיו לו השלשה דברים האלה אשר יזכור והוא מתלמידיו של אברהם אבינו ואח"כ פירש שתלמידיו של אברהם אבינו היה עין טובה וגו' כלומר כל שלמותם על שעליהם היו נקראים תלמידיו היו עין טובה וגו' ועל כן לא אמר תלמידיו של אברהם אבינו היה להם עין טובה וכו' שהיה להם אלה הג' דברים עם שהיו להם עוד דברים אחרים כאלה. אך באומרו תלמידיו של אברהם אבינו עין טובה וכו' רמז שאלה הג' דברים היו הגורמים היותם מתלמידיו של אברהם אבינו וכו'. וכן ההפך לזה בתלמידיו של בלעם. כי לא אמר תלמידיו של בלעם היה להם עין רעה וכו' להורות שכל עצמות הלימוד שלמדו מבלעם הרשע היו הג' דברים הללו בלתי רעות אחרות [רק הג' דברים האלה הם] אשר עליהם היו תלמידי בלעם כי בהם היו כללו' כל הרעו' ואם רבו חלקיהן:
+
+Mishnah 20
+
+<b>יהודה בן תימא אומר וגו' הוי עז כנמר.</b> להוכיח עוברי עבירה ולעסוק בתורה הרבה לא תיגע ולא תיעף וכן אמר ישעיה (ישעיה מ לא) וקווי ה' יחליפו כח. כשהם יגעים המקוים לה' יגדל כחם ויחליפו אותו להיות להם כח חדש לעשות מלאכת ה' עוד רב:
+<b>וקל כנשר.</b> יעלו אבר כנשרים:
+<b>ורץ כצבי.</b> ור"ל ירוצו ולא ייגעו. שאר בני אדם כשהם רצים נלאים אבל לדבר מצוה לא ילאו וכן לדבר מצוה ילכו ולא ייעפו כי שאר בני אדם כשהולך ביום יותר ממהלכו הוא עיף ויגע:
+<b>וגבור כארי.</b> להתגבר על המצות. כלומר שכל מחשבתו ופעלות איבריו אל מעשה ה':
+<b>לעשות רצון אביך שבשמים.</b> כלומר ובלבד שיהיה לעשות רצון אביך שבשמים:
+<b>עז פנים.</b> אמר שלמה המלך ע"ה (משלי יד ט) אוילים יליץ אשם. כי הרשע האויל הדבר הכעור שרואה באדם והאשם בו מדבר כאותם הטפשים שאמרו כמה מוסרחת נבלה זו. אבל בין ישרים רצון אינם מדברים אלא בשבח ורצון וכמו שאמר החכם כמה לבנים שניה:
+
+Mishnah 21
+
+<b>הוא היה אומר וכו' בן צ' לשוח.</b> לשון שיח ומערה כלומר ראוי הוא לקבורה. וי"מ מלשון שיח שאין לו לעסוק אלא בדברי תורה כי קרבו ימיו למות:
+
+Mishnah 22
+
+<b>הפוך בה וכו'.</b> חזור על דברי תורה שכל חכמת העולם כלולה בה:
+
+Mishnah 23
+
+<b>בן בג בג אומר וכו'.</b> לפי שלמעלה הרבה להזהיר על לימוד התורה וגם עד זקנה ושיבה ואפילו שיצטער הרבה והיא מתשת כחו של אדם מינה לא יזוז. בא בן הא הא לנחם את האדם ולדבר על לבו כי לא יחוש על רוב צערו שיצטער בו כי לפום צערא אגרא:
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/Rabbeinu Yonah on Pirkei Avot temp.txt b/txt/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/Rabbeinu Yonah on Pirkei Avot temp.txt
new file mode 100644
index 0000000000000000000000000000000000000000..47ef711efea19a4e7a75dba4f9f9cd96da95c70b
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/Rabbeinu Yonah on Pirkei Avot temp.txt	
@@ -0,0 +1,33 @@
+Rabbeinu Yonah on Pirkei Avot
+רבינו יונה על פרקי אבות
+Rabbeinu Yonah on Pirkei Avot temp
+https://www.nli.org.il/he/books/NNL_ALEPH001063744
+
+רבינו יונה על פרקי אבות
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+<b>רבי שמעון אומר שלשה שאכלו על שלחן ולא אמרו עליו דברי תורה כאלו אכלו מזבחי מתים.</b> ר"ל כי כל שלחנות הרי הן כאלו מלאו תקרובת ע"ז שנחשבת כצואה לפי שלא אמרו עליו דברי תורה. כי ישיבת שלשה אנשים נקראת חבורה שהם מזמנין בברכת המזון ואין להתחבר להן ואין דברי תורה ביניהם שהיא פריקת עול התורה שאוכלין ושותין ונהנים וזכרת התורה לא תעלה על לבבם. אוי להם אוי להנאתם:
+<b>אבל שלשה שאכלו על שלחן אחד ואמרו עליו דברי תורה כאלו אכלו משלחנו של מקום ב"ה שנאמר (יחזקאל מלכים א כ״ב:ל״ט) וידבר אלי זה השלחן אשר לפני ה'.</b> לשון וידבר הוא פרטי כמו שאתה רואה וידבר ה' אל משה שהוא פרט על שהיה מדבר אל משה לבדו. וכשרוצה הכתוב לעשות הדבר כלל למשה שיאמר לישראל כתיב לאמר. שהוא לשון כולל פיר' וידבר בפני עצמו בלא לאמר הוא מפרש למשה לבדו ולא שישמש אחרים. גם זה שנאמר וידבר אלי זה השלחן לשון וידבר הוא מפרט שזה השלחן הוא של מטה שלא תחשוב כי מפרט שזה השלחן של מעלה. ואף ע"פ שאינו ראיה לדבר זכר לדבר כמנהג רבותינו בכמה מקומות:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..f95070e6c44cc1e71503a52a4d1d8c67fe788309
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rabbeinu Yonah/Seder Nezikin/Rabbeinu Yonah on Pirkei Avot/Hebrew/merged.txt	
@@ -0,0 +1,760 @@
+Rabbeinu Yonah on Pirkei Avot
+רבינו יונה על פרקי אבות
+merged
+https://www.sefaria.org/Rabbeinu_Yonah_on_Pirkei_Avot
+This file contains merged sections from the following text versions:
+-Pirkei Avot, Berlin, 1848
+-https://www.nli.org.il/he/books/NNL_ALEPH001063744
+
+רבינו יונה על פרקי אבות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>משה קבל תורה מסיני וכו'.</b> ארז”ל (ב"ק ל.) האי מאן דבעי' למהוי חסידא לקיים מילי דאבות ואמרי לה מילי דנזיקין ומפני שאדם משיג אל מעלת החסידות בעשותו אחת מאלה הדברים שמוה בסדר נזיקין. ואע"פ שגם כן אמרו לקיים מילי דברכות והוא מסדר זרעים מפני שמדברת מברכות הזרעים והפירות שמוה בסדר ההוא <small>(אמר המעתיק עיין במדרש שמואל מה שכתב בענין זה בשם רבי יוסף נחמיאש ז"ל).</small> ועוד מפני שהם דברי הסנהדרין שמוה בסדר הדינים וכן כל החכמים הנזכרים עד רבן יוחנן בן זכאי כלם מן הסנהדרין:
+<b>משה קבל תורה מסיני ומסרה ליהושע.</b> בין תורה שבכתב בין תורה שבע"פ. שהתורה בפירושה ניתנה שאם לא כן אי אפשר למדע ביה שהרי כתוב לא תגזול וכל נזיקין בכלל אותו הלאו והן הן התורה שהיה קבלת משה בסיני אע"פ שלא נכתבו. ועוד כתוב בין דם לדם ובין דין לדין ובין נגע לנגע וכמה מראה דמים וכמה דינין מתחלפי' ומראות הנגעים כמה וכמה הידועים אצלינו על פי קבלה ואם היו מפורשין לא היינו יודעין לאי זה הדרך נלך. והם אינם מפורשים כי לא ניתנו לכתוב וכתיב (שמות כ"ד י"ג) ואתנה לך את לחת האבן והתורה והמצוה. תורה זו תורה שבכתב והמצוה זו תורה שבעל פה נמצאת אומר כל המצות שנתנו למשה בסיני בפירושן נתנו והכתב הוא שנקרא תורה שבכתב והפי' הוא שנקרא תורה שבעל פה ומשה למד את כל מפי הגבורה:
+<b>ומסרה ליהושע.</b> כמו שנאמר (שמות ל"ג י"א) ומשרתו יהושע בן נון נער לא ימיש מתוך האהל:
+<b>ויהושע לזקנים.</b> כמו שנאמר (יהושע כ"ד ל"א) וכל ימי הזקנים אשר האריכו ימים אחרי יהושע:
+<b>וזקנים לנביאים ונביאים מסרוה לאנשי כנסת הגדולה.</b> והוא עזרא וסיעתו ונביאי בית שני היו באותה סיעא כמו שאמרו במ' יבמות (דף ט"ז) א"ר דוסא בן הרכינס כשאמר חגי דברים הללו על מדוכה זו היה יושב. הנה כי הנביאים של בית שני אחר החרבן היה כי חגי הנביא היה שמה. ואנשי כנסת הגדולה מסרוה לאנשי דורם. והחכמים לבניהם אחריהם בכל דור ודור. והיתה הקבלה מחכם לחכם עד שנתקבצו כל חכמי ישראל ונזרקה עצה מפי כלם להכתב תורה שבעל פה וכתבו וסתמו התלמוד ואחרי כן לא נוסף בו דבר ולא נגרע ממנו. וגם הדור ההוא מסרוה לגאונים והיתה הקבלה מגאון לגאון רב מפי רב עד היום הזה:
+<b>הם אמרו ג' דברים.</b> הוו מתונין בדין. למורים הוראות ולפוסקין הוראות ולפוסקין את הדין אמרו לבל יסמכו במחשבה ראשונה אך בהמתנ' גדולה ובעיון הדק לבל יטעו בשיקול הדעת כי האדם הממהר להורות נקרא פושע ואע"פ שחשב לומר האמת אין זה שוגג אך קרוב למזיד הוא אשר לא נתן בלבבו לאמר לבב הנמהרי' לא יבין לדעת כי הטעות בכל אדם מצוי הוא וזהו שארז"ל (אבות ד יב) הוי זהיר בתלמוד ששגגת תלמוד עולה זדון. ועל ענין זה אמר שלמה ע"ה (משלי כ"ו י"ב) ראית איש חכם בעיניו תקוה לכסיל ממנו. וכמו שאמר חז"ל (אבות ד ז) הגס לבו בהוראה שוטה רשע וגס רוח. לכן האדם המורה יש לו לישא וליתן בדבר ולהחמיץ המחשבה ולהשהותה כענין שאמרו (סנהדרין לה.) מחמיצין את הדין שעל ידי חימוץ והמתנה מוסיף סברא על סברתו ופלפול על פלפולו עד שידין דין אמת לאמתו כי במחשבה השניה יראה לומר מה שלא ראה בראשונה. ובענין זה אמר אסף (תהלים ע"ג כ"א) כי יתחמץ לבבי וכליותי אשתונן כלומ' אחרי אשר לבבי מתחמץ ומתפלפל על החכמה וכליותי אני משתונן ומתחדד השגתי לדעת כי בלי זה לא ידעתי וזה חלקי. (וכמו) שכתוב אחריו ואני בער ולא אדע בהמות הייתי עמך. והטעם על שאמר <b>הוו מתונין בדין</b> כדי להזהיר יותר על הדינין משאר הוראות שהם עיקר גדול בידיעת יתב' ויתע' וכמו שאמר ירמי' הנביא ע"ה (ירמי' ט' כ"ג) השכל וידע אותי כי אני ה' עשה חסד משפט וצדקה בארץ כי באלה חפצתי נאם ה'. ואיך ישכיל אדם לדעת את ה' והוא דבר הנמנע אך בזאת ידענו לעשות דין ומשפט כי ה' עשה (את) אלה. וזהו שנא' (ירמי' כ"ב ט"ז) דן דין עני ואביון אז טוב הלא היא הדעת אתי נאם ה'. וכתיב במקום אחר (מיכה ו' ח') ומה ה' דורש ממך כי אם עשות משפט ואהבת חסד כי הדינין הם שרש גדול לתורה ומהם נשתת העולם כמו שאמר במדרש (שמו"ר ל ג) כתיב לפני עשרת הדברות ושפטו את העם בכל עת וכתיב לאחר עשרת הדברות ואלה המשפטים. משל למטרוניתא שהיתה הולכת בדרך ועבדי' הולכים לפני' ולאחרי' בכלי זיין:
+<b>והעמידו תלמי' הרבה.</b> כדעת ב"ה. כענין ששנינו ב"ש אומרים אין מלמדין אלא לתלמיד הגון וצנוע וכשר וירא שמים שנאמר (איוב כ' כ"ה) כל (חשך) טמון לצפוניו. וב"ה אומרים מלמדין לכל אדם. מאה בשביל שיצאו מהם עשרה טובים ועשרה כדי שיצאו שנים ושנים לפי שאינכם יודעים אי זה מהם יכשר זה או זה ואם שניהם כאחד טובים. וכה הוא מעשה של הלל שכנס לכל תלמידיו ואמר להם תלמידי יש כאן כולכם אמרו לו הן. א"ל אחד מתלמידיו כלם כאן חוץ מקטן שבהם אמר להם יבא קטן שעתיד הדור להתנהג על ידו. והביאו לו לרבן יוחנן בן זכאי. הנה כי אין לדחות הקטנים מפני הגדולים כי הגדיים נעשו תיישים. ועל ענין זה דרשו רז"ל (יבמות סב:) בבקר זרע את זרעך ולערב אל תנח ידיך אם העמדת תלמידים בבחרותיך העמיד תלמידים בזקנותיך. הנה כי הרבות תלמידים דבר טוב הוא עד מאד וזכות הוא לו לרב:
+<b>ועשו סייג לתורה.</b> כענין שנאמר (ויקרא י"ח ל') ושמרתם את משמרתי כלומר עשו משמרת למשמרתי. והסייג הוא דבר גדול ומשובח לעשות סייג וגדר למצות לבל יוכל להכשל בהם הירא את דבר ה'. לכן המקיים את דברי חז"ל שהם סייגים למצות של תורה חיבב היראה ממי שעושה המצוה עצמה כי אין עשיית המצות הוכחה ליראה כמו השומר לסייגים שהוא נזהר מתחלה שלא יביא לידי פשיעה. אך העושה המצוה ואינו מקיים הסייג מראה לנו כי אם ייטיב בעיניו לעשות מצוה אל ירע בעיניו אם יפשע בה ולפרוץ פרץ לא חש מפני היראה ופורץ גדר ישכנו נחש. הנה כי דברי חכמים ז"ל יסודות ואילנות ליראת שמים שהוא עיקר העולם ויסוד המעלה. וכל מצות כלם פרפראות אלי'. וזהו שאמרו במדרש (שה"ש רבה א') כי טובים דודיך מיין (שה"ש א:) חביבין דברי סופרים מיינה של תורה:
+
+Mishnah 2
+
+<b>שמעון הצדיק היה משיירי כנסת הגדולה.</b> והיה כהן גדול כמו שאמרו במסכת תמיד (כ"א) שהיה יוצא מלובש בבגדי כהונה כנגד אלכסנדרוס וירד והשתחוה לו. אמרו לו עבדיו אדוננו מלך כמוך משתחוה ליהודי זה. אמר להם דמות דיוקנו של זה אני רואה במלחמה ונוצח:
+<b>הוא היה אומר על שלשה דברים העולם עומד.</b> ר"ל שבשביל דברים אלו נברא העולם. כי למטה הוא אומר על שלשה דברים העולם קיים ואינם אלו שזוכר כאן. על כן צריכין אנו לפרש כי עומד שאמרו ר"ל שנברא העולם בשבילם מפני שהם רצון הקב"ה. ר"ל שנברא העולם בשביל בריותיו שעתידין להיות רצון לפניו על ידי עשיית אלה הדברים. ואלו השלשה הם עמוד גדול שבשבילם יגיעו לכל הדברים שאמרו חז"ל שהעולם עומד בשבילם:
+<b>על התורה.</b> שנא' בה (כמו שנאמר) (משלי י"א כ"ז) שחר טוב יבקש רצון. ואין טוב אלא תורה ובשבילה נברא העולם שנא' (ירמיה ל"ג כ"ה) אם לא בריתי יומם ולילה. וזהו שאמר שלמה ע"ה (משלי ח' כ"ב) ה' קנני ראשית דרכו קדם מפעליו מאז. אני נבראתי לפני כל העולם ובעבורי נבראו כל הנבראים כדי לקיימני:
+<b>ועל העבודה.</b> כי הקב"ה בחר בישראל מכל האומות וארץ ישראל מכל הארצות ובחר ירושלים מכל ארץ ישראל ובחר מירושלם ציון כמו שנאמר (תהלים קל"ב י"ג) כי בחר ה' בציון אוה למושב לו. ובחר מכל בבית הבחירה בשביל העבודה שכתוב בה רצון שנא' (ויקרא א' ג') לרצונו לפני ה'. הנה לך כי מפני העבודה נברא כל העולם כלו. אז בחטאינו חרב מקדש ובטלה העבודה. והתפלה אלינו עכשיו במקומה כמו שאחז"ל ולעבדו בכל לבבכם אי זה היא עבודה שבלב הוי אומר זו תפלה וזהו שאומר (תהלים נ"א י"ז) ה' שפתי תפתח שדוד המלך אמרו לפסוק זה על חטאת בת שבע שהיה במזיד ואין מביאין קרבן על הזדונות. ועל זה אמר כי לא תחפוץ זבח ואתנה עולה לא תרצה שאני הייתי יכול להביא קרבן לכפר לי הייתי מביא עכשיו שאיני יכול ה' שפתי תפתח ופי יגיד תהלתך ותקבל התפלה במקום קרבן ותכפר לי על חטאתי. גם אנחנו שאין לנו קרבן שיכפר לנו לא זדונות ולא שגגות ה' שפתי תפתח ותקבל תפלתנו במקום הקרבנות:
+<b>ועל גמילות חסדים.</b> כענין שאמרו (סוכה מט:) גדולה גמילות חסדים יותר מן הצדקה שגמילות חסדים היא בין לעניים בין לעשירים והצדקה אינה אלא לעניים. גדולה גמילות חסדים שהיא בין בגופו בין בממונו והצדקה אינו אלא בממונו. וזהו שאמרו (ב"ב ט.) הנותן פרוטה לעני מתברך בשש ברכות והמפייסו בדברים מתברך באחת עשרה. ומענין גמילות חסדים הוא להשגיח לעניים ולבחור בין טוב לרע ולהקדים הצנוע וירא שמים על האחרים שאינם כמותו (ואם בכלם נעשה צדקה) וכמו שאמר ירמיה ע"ה (ירמיה י"ח כ"ג) ויהיו מכשלים לפניך בעת אפך עשה בהם. אפי' בשעה שיעשו צדקה הכשילם שיתנוה במקום שאינו הגון. וגמילות חסדים היא אף לעשירים להלוות להם ממון בשעה שאינו מצוי בידם ולתת להם עצה כמו שאמר שלמה המלך ע"ה (משלי כ"ז ט') שמן וקטרת ישמח לב ומתק רעהו מעצת נפש. כלומר כאשר שמן וקטרת הן משמחין את הלב כך ימתק רעהו מעצת נפש וכשיתן לו עצה טובה ישמח עליה. והיא מדת חסד גורמת להיות רצון לפני ה' ובשבילה נברא העולם כדי לעשותה ועל זה אמר שלמה בחכמתו (משלי י"ד ל"ד) צדקה תרומם גוי וחסד לאמים חטאת וסמיך רצון מלך לעבד משכיל. רצון הקב"ה אינו אלא לישראל המשכילים לעשות דברים שהם לרצון לפניו:
+
+Mishnah 3
+
+<b>אנטיגנוס איש סוכו וכו' אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס.</b> לפי שאין זו עבודה שלימה שאינו עושה בשביל רבו אך לקבל פרס:
+<b>אלא הוו כעבדי' המשמשין את הרב על מנת שלא לקבל פרס.</b> <small>(אמר המעתיק לדעתי צ"ל כאן תיבות</small> וקשה לגירסא זו) כי אין לאדם לעשות המצות על דעת שלא יהיה לו פרס עליהם אלא הגירסא שלא על מנת לקבל פרס שלא יעשה המצות בשביל הפרס אע"פ שיש לו לחשוב כי שכר יהיה לו חלף עבודתו. אבל נראה לי כי גירסת הספרים היא עיקר. שעבודה כזו מצינו בבני אדם כי העבד מקנת כספו חייב הוא לעבוד עבודה בשלא שיתן לו פרס. גם כן יש לאדם לעבוד את ה' על מנת שלא לקבל פרס אלא מפני חסד שגמלו כבר ומפני מעלת הרב שהוא ראוי לכך וזו היא עבודת הש"י ויתעלה מאהבה שנאמר (דברים ו' ה') ואהבת את ה' ואי זו היא עבודת שלימה בבני אדם. הרוצה לשמש אוהבו מפני אהבתו אותו מימים קדמונים ואף אם ידע שלא יתן לו פרס. ואהבה כזו יש לאדם לאהוב עבודת ה' ועל כן סמך זה לענין היראה ואמר:
+<b>ויהא מורא שמים עליכם.</b> לעבוד את ה' מיראה ומאהבה כעבד שעובד רבו מפני גדולתו ומעלה על דעתו שיכול לעונשו ונמצא משמשו מיראה לא מפני יראתו מן העונש אלא מפני גדולת הרב שיש בידו לענוש:
+
+Mishnah 4
+
+<b>יוסי בן יועזר איש צרדה ויוסף בן יוחנן איש ירושלם קבלו מהם.</b> משמעון הצדיק ומאנטיגנוס איש סוכו:
+<b>יוסי בן יועזר אומר יהי ביתך בית ועד לחכמים.</b> ר"ל בית שיתקבצו לשם החכמים כאשר יצטרכו לדבר זה עם זה. ואין זה אלא בבית אדם גדול וחשוב. שאם בבית אדם פחות כאשר יאמרו לחכם ללכת שמה שמא לא ירצה כי הוא נבזה בעיניו נמאס ואת יראי ה' לא יכבד:
+<b>והוי מתאבק בעפר רגליהם.</b> שינהג להם כבוד שיהיה דרכם לעמד לפני החכם ומהן יושבין על הספסלים בבית המדרש ומהם יושבין לפניהם על גבי קרקע בעפר רגליהם כמו שאמרו (חולין נד.) כל הימים ששימש אותו תלמיד בישיבה שימשתי אני בעמידה. וזהו שאמר התכבד עם כל הבריות והוי מכבד את החכמים:
+<b>והוי שותה בצמא את דבריהם.</b> וזהו כמו שנאמר (משלי כ"ז ז') נפש שבעה תבוס נופת ונפש רעבה כל מר מתוק. מי שהוא שבע מדברי תורה ואין חפצו בהן אפי' אומרים לו מרגליות בתורה תבוס אותם נפשו. והרעב מהם ומתאוה לשמעם אפי' אומר לו דבר בלא טעם ימתק בפיהו וישמח בו שהוא יודע שהוא אמת אחר שרבו אמרו:
+
+Mishnah 5
+
+<b>יוסף בן יוחנן איש ירושלם אומר יהי ביתך פתוח לרוחה.</b> י"א שימצאו בביתו הרוחה בני אדם הצריכין. או פי' שיהיה ביתו כבית אברהם אבינו ע"ה שיהיה ביתו בדרך במקום דוחק כדי שיכנסו לשם העוברים והשבים ויהיה ביתו פתוח לארבע רוחות מכל צד שיבואו שימצאו פתח פתוח ויפנו לשם כמו שאמר איוב (איוב ל"א ל"ב) דלתי לאורח אפתח:
+<b>ויהיו עניים בני ביתך.</b> הוא נדרש לשני פנים. במקום שקונה עבדים ומפרנסם ישתמש בעניים ויפרנס אותם ולא יצטרך להוציא מעות בקנייה שנמצא מרויח ועושה מצוה. פ"א וגם שיהיו העניים רגילין לביתו ויעמדו שם בלא בשת פנים בהראותו להם פנים של שמחה ולתתו להם רשות בכל אשר לו כאשר יתן איש לבניו ולאנשי ביתו:
+<b>ואל תרבה שיחה עם האשה.</b> ששיחת הנשים מביא' לידי הרהור עבירה וביטול תורה:
+<b>באשתו אמרו קל וחומר באשת חבירו.</b> (כמרז"ל כי באבות דר' נתן אומר) באשתו נדה אמרו ק"ו באשת חבירו. ר"ל שלא ירבה דברים עם אשתו נדה שמא יתגבר עליו יצר הרע ויבוא לידי פשיעה וק"ו באשת חברו שיצרו תקפו עליה ביותר. שאם בזאת שלמחר תהא לו מותרת ודומה לו פת בסלו אמרו כ"ש באשת נכרי שהיצר מתאוה אליה כענין שנאמר (משלי ט' י"ז) מים גנובים ימתקו. ונראה לפרש כפשוטו <b>באשתו אמרו</b> שלא להרגילה בדברים לעולם כדי שלא יהא מצוי עמה בכל יום. שאין לאדם להיות עם אשתו להנאתו אך לקיים המצוה להפריש בין האדם ובין הבהמה כמו שאמרו במסכת ברכות (כב.) גבי בעל קרי שלא יהא מצויין עם נשותיהן כתרנגולין. והיא מדת הפרישות המביאתו למדרגות העליונות כדאמרינן (ע"ז כ:) פרישות מביאה לידי טהרה:
+<b>מכאן אמרו חכמים כל המרבה שיחה עם האשה גורם רעה לעצמו.</b> כלומר גורם שהיצר מתגבר עליו שנקרא רע כדאמרינן (קדושין ל:) גדול יצר הרע שבוראו קראו רע שנאמר (בראשית ח' כ"א) כי יצר לב האדם רע מנעוריו. וזה האיש גורם הרע לעצמו שנתן לו מקום והזמנה להדבק בגופו על ידי השיחה והפריץ על המדות יותר משאר בני אדם שפעמים יצר מתגבר עליהם אבל בשלא יעשו הם דבר גורם ולא הגרמת עצמן תפתח עליהם הרעה:
+<b>ובוטל מדברי תורה.</b> כי מחשבת התורה לא תכון לנגד עיניו בעוד לבו פונה אל האשה ולא לשיחתה כי הן שתי מחשבות שאין הלב סובלתן כאחד:
+<b>וסופו יורש גיהנם.</b> שסוף בא לידי עבירה אחר אשר בשרירות לבו הולך ומרבה דברים על פנים (<small>אמר המעתיק נראה להגי' במקום</small> על פנים עם האשה <small>עיין במדרש שמואל</small>) יעשה חטא וירד שאלה. וזהו שאמר שלמה ע"ה (קהלת ז' כ"ו) ומוצא אני מר ממות את האשה אשר היא מצודים וחרמים לבה אסורים ידיה. ר"ל כי המות יסירהו מן העולם מחיי עולם קטן אבל האשה תאבד הנפש לעולמי עד. הנה כי היא מר ממות אשר היא מצודים וחרמים. האדם כיון שמביט באשה נלכד הוא ברשתה אשר היא מצודה ולא יכול להמלט ממנה. כי האיש רואה אשר חשקה לבו ואינו רואה מה יהיה לו עליה באחרית הימים. כמו שאמר הפייט יונה פותה הולכת במדבר רואה את הבר ואינו רואה את המכבר. וחרמים לבה כשהיא חושקת את האדם בלבה אפי' אם לא יחשוק אותה ומזלו הרע של זה האיש גרם שתחשק היא. בו אסורי' ידיה שאם אחזה בידיה כבר לקוח הוא בבית האסורים ושוב אין לו תקנה. טוב לפני האלהים ימלט ממנה וחוטא ילכד בה (קהלת ז' כ"ו) שהצדיקים הקב"ה שמרן ואין מזמן להם דבר אשר יוכלו להכשל בו אבל החוטא שאינו מתרחק מדרכים רעים ואין לבו שלם מזדמן אליו ענין כזה:
+
+Mishnah 6
+
+<b>יהושע בן פרחיה ונתאי הארבלי קבלו מהם.</b> מיוסי בן יועזר ומיוסף בן יוחנן:
+<b>יהושע בן פרחיה אומר עשה לך רב וקנה לך חבר.</b> שאפי' אתה יודע כמותו עשה אותו רב עליך מפני שאדם זכר מה שלמד מרבו יותר ממה שאדם לומד מעצמו. ועוד כי פעמים יבין הדבר יותר ממנו ונמצא מלמדו ואפי' אם שניהם שוין בחכמה:
+<b>וקנה לך חבר. </b> לשלשה דברי' אדם צריך אל החבר הטוב. האחד לדברי תורה כמו שאמר הרבה למדתי מרבותי ומחברי יותר מרבותי. והשני למצות שאף כשאין חבירו חסיד ממנו ופעמים שגם הוא עושה אשר לא כדת. כשהוא נהנה בדבר עושה העבירה. אבל אין חפצו ורצונו שחברו יעשנה כי אין לו הנאה בזה וכמו שאמרו (קדושין סג:) ואין אדם חוטא ולא לו. נמצאו שניהם חוזרין בתשובה כל אחד על פי חברו. והשלישי לענין העצה שיקחנו להיות לו מעיר לעזור בכל ענינו ולקחת ממנו עצה טובה ולהיות בן סודו אחר היותו עמו בברית ולא יגלנו לאחרים לבל יפרו מחשבתו ואף לא לנראים אליו כאהבים כי צורת האהבה נכרת על פניהם. ועל זה אמר שלמה ע"ה (משלי ט"ו כ"ב) הפר מחשבות באין סוד וברוב יועצים תקום. ומה שאמר <b>וקנה לך חבר</b> בלשון (נקיה) [קניה] שאם לא ימצאנו בחנם יקחנו בכספו ויבזבז נכסיו כדי להשיג אל חבר טוב או שיקנהו בפיוס דברים ובלשון רכה ולא יקפיד בדבריו ויסבול אמרי פיהו אף כשיאמר דבר כנגדו אל ישיבהו מענה. שבלא כן לא ישאר באהבה שהדעות חלוקים הם ופעמים יבקש דבר אוהבו כנפשו יאמר ראה זה לא אכשר ואם לא יעשה כן (ויעבירהו על כל פנים) תפרד החבילה. וזהו שאמר שלמה ע"ה (משלי י"ז ט') מכסה פשע מבקש אהבה ושנה בדבר מפריד אלוף. ר"ל המכסה כשיפשע חברו מבקש אהבה כי על ידי זה תתקיים אהבתם שיסבול פשעיו. ושנה בדבר אם חברו אומר כנגדו וחוזר אותו ואומר ראו מה אמר פלוני מה דבר עלי מפריד אלוף (על כל פנים) מפריד אלופו ממנו ר"ל אוהבו:
+<b>והוי דן את כל האדם לכף זכות.</b> זה מדבר עם אדם שאין יודעין בו אם הוא צדיק ואם הוא רשע. ואם מכירין אותו והוא איש בינוני פעמים עושה רע ופעמים עושה טוב ואם יעשה דבר שיש לדונו לכף חובה ויש לדונו לזכות בשיקול או אפי' (לידי) כפי הנראה נוטה לכף חובה יותר. אם משום צד ענין יכול לדונו לזכות יש לו לומר לטובה נתכוון. אבל אין הדברים בצדיק גמור ולא ברשע גמור. כי הצדיק אפי' במעשה שכלו רע ונוטה לכף חובה מכל עבר ידינהו לטובה לאמר כי שגגה היתה שיצאה מלפני השליט והנה ניחם והביט ובקש מחילה. וכמו שאמרו חז"ל (ברכות יט.) אם ראית תלמיד חכם שעבר עבירה בלילה אל תהרהר אחריו ביום שמא עשה תשובה שמא ס"ד אלא אימא ודאי עשה תשובה. פי' שמא ס"ד כיון שהוא ת"ח ועד עתה לא אירע דבר קלקלה בידו על כל פנים מיד עשה תשובה. הנה לך כי אין לדון לכוף חובה הצדיק גמור לעולם וממנו לא הוצרך לומר והוי דן את כל האדם לכף זכות. גם מן הרשע הגמור לא אמר. אפי' מעשהו כלו טוב ואין נראה לחוש עליו משום צד עון יש לאדם לדונו לכף חובה ולומר לפנים עשה ואין תוכו כברו. וכמו שנאמ' (משלי כ"ו כ"ה) כי יחנן קולו אל תאמן בו כי שבע תועבות בלבו. וכך כתב רמב"ם ז"ל. ועל ענין זה אמר שלמה בחכמתו (משלי כ"א י"א) משכיל צדיק לבית רשע מסלף רשעים לרע. ר"ל בני אדם חושבים כי הצדיקים מפני שאינם יודעין לעשות רע אינם מכירים דרכי רשע כי לא יבינו העושים אותו. ואין הדבר כן כי הצדיק משכיל לבית רשע ויודע ומכיר ומשגיח רוע מעלליו יותר משאר בני אדם שיודעין ולא יתנו אותו על לבם. מסלף רשעים לרע הצדיק כשרואה מעשה רשעים הנראים בדרך טוב מסלף אותו ומטהו לדינו לאמר פעל און כי לא נתכוון למצוה אך לשום עצמו בחזקת הטובים:
+
+Mishnah 7
+
+<b>נתאי הארבלי אומר הרחק משכן רע.</b> לשוכר בתים ולקונה עבדים אמרו. כי כאשר ישאל איש תחלה על דירה ובמקום דוחק כך יש לו לשאול על השכנים אם רעים הם ירחק מהם ולטובים יקרב:
+<b>ואל תתחבר לרשע.</b> שהוא עונש גדול שאין כמותו כי החטא החמור פשע בו עשה עבירה אחת אבל זה בכל העבירות שעושה הרשע יש לו חלק בהם ונמצא עושה חטאים רבים גדולים ועצומים. ואם ידיו אסורים ולא נהנה מהם ואוי לרשע ואוי לשכנו כי הוא חוטא ושכנו מנוגד. שכן הוא מפורש באבות דר' נתן (ל ג) כל המדבק לרשעים אע"פ שאינו עושה כמעשיהם נוטל שכר כיוצא בהם והמדבק לצדיקים אע"פ שאינו עושה כמעשיהם נוטל שכר כיוצא בהם. ועל זה נאמר (ד"ה ב' כ' ל"ז) בהחברך כו' פרץ ה' את מעשיך:
+<b>ואל תתיאש.</b> סמך שני דברים האלה ואמר אל תתחבר לרשע שאין לך להתיאש מן הפרענות ואל תאמר בלבך עודנו עומד בשלוה והשעה משחקת לו אתחבר אליו וכשיעבור מזלו הטוב אתרחק ממנו ולא תוכל כי לא תדע מה ילד יום וברגע יבא אידו ותלקח עמו כאשר החל לנפול הוא וכל אוהביו יפולו. וגם אל תאמר אראה לו אהבה לפנים ולא אהבנו בלבי. כי גם רע שתחניפנו והיא חטא להחניף הרשעים בעולם הזה. ועל ענין זה אמר שלמה (משלי כ"ד כ"א) ירא את ה' בני ומלך עם שונים אל תתערב כי פתאם יקום אידם ופיד שניהם מי יודע. פי' סמך יראת ה' (בני ומלך) אל יראת מלך ב"ו למשל ולענין יראת הגוף הנראית לעין ליראת הנפש הנעלמת ואמר כאשר אתה רואה כי המלך שונא לכל אוהב שונאו וכי יפקוד עליו רעה ישאל איזהו אשר מלאו לבו לאהוב את שונא המלך ויעשה לו כאשר עשה לשונאו כך הקב"ה עושה לכל מתערב עם שונים. כלומר המשני' את התורה ואת המצוה. כי שונים יוצא כמו (איוב כט כב) אחרי דברי לא ישנו. וכאשר הרשעים השונים ילקו וגם חבריהם יאספו עמהם (ד"ה ב' י"ט ב') הלרשע לעזר ולשנאי ה' תאהב ובזה יהיה עליהם. כי פתאום יקום אידם שלא תאמר אתערב עמו עתה וכי תבוא עליו הרעה אתרחק ממנו. כי פתאום יקום אידו ולא תוכל להמלט על נפשך. ופיד שניהם מי יודע ר"ל פיד שונא המלך ופיד שונא הקב"ה מי יודע מתי יבוא להם ואין אדם יכול להזהר ולהתחבר עמהם ולהציל נפשו:
+
+Mishnah 8
+
+<b>יהודה בן טבאי ושמעון בן שטח קבלו מהם.</b> מיהושע בן פרחיה ונתאי הארבלי:
+<b>יהודה בן טבאי אומר אל תעש עצמך כעורכי הדיינין.</b> ר"ל ראש כמו שאמ' בבראשית רבה (כג י) ועפרון יושב בתוך בני חת באותו יום מינוהו ארכי כלומ' ראש הדיינין. וגם בוישלח יעקב מלאכים ארכי ראש הלסטים. וגם בערוך תמצא ארכי ולשם מפרש אותו. ופי' זה הוא אל תעש עצמך כעורכי הדיינין שישאלוך ותאמר להם הדינין ואחר שישמעוה ממך הולכים לדיינין אחרים לדון ויאמרו להם כבר אמר לנו ראש הדיינין כך הדין אל תעש עצמך כמותם. מהרמב"ם ז"ל פי' אחר. <b>אל תעש עצמך כעורכי הדיינין</b> (לא) דבר בכאן במי שמלמד טענות של שקר לחברו ולטעון בהן. כי אדם זה רשע גמור הוא ולא הוצרך לומר כי אין לאדם לעשות כן כי יחשדוהו וידברו עליו כי עבירה גדולה היא. אלא שמסדר לו טענותיו ועורך לפניו הדינין ומגלה ליחיד דינו שאינו ראוי לעשות כן כי יחשדוהו וידברו עליו רע. וכההוא מעשה דר' יוחנן במס' כתובות (נב:) דמעקרא סבר ומבשרך לא תתעלם (ישעיה נח ז) ולבסוף סבר אדם חשוב שאני:
+<b>וכשיהיו בעלי הדין עומדין לפניך יהיו בעיניך כרשעים.</b> שלא תטה לבך אל אחד מהם ולא תחשוב כי הוא (צדיק) בדינו שאם כן לעולם לא תדין הדין לאמיתו כי שרירות לבך עם זה ולא תוכל לראות לו חובה. אך כאילו רשעים שניהם בדינם וטוענין שקר יהיו בעיניך ולא יהיה לבך נוטה אל אחד מהם עד שתבוא הדבר לאור על נכון:
+<b>וכשנפטרין מלפניך יהיו בעיניך כצדיקים כשקבלו עליהם את הדין.</b> זו היא מדת החסידות אחר שאתה יודע שהאחד טען שקר לא יהיה בעיניך (לעולם) בחזקת שקרן ובעל דין קשה. ואין ראוי לחשדו שקבל עליו את הדין ויצא מבית דין חייב. ויש לחשב שחזר בתשובה ואין בדעתו לעשות כן כל ימיו:
+
+Mishnah 9
+
+<b>שמעון בן שטח אומר הוי מרבה לחקור את העדים והוי זהיר בדבריך.</b> לעשות להם דרישה וחקירה הרבה פעמים. ובזה תגלה סוד כי ברוב דברים לא יחדל פשע ומלמד תוך דבריהם אם לשקר העידו:
+<b>והוי זהיר בדבריך שמא מתוכם ילמדו לשקר.</b> כי כשתחקור אותם על שום ענין תוכל לדבר דבריך שהם יבינו מאיזה צד יתחייב אותו בדינו וילמדו מתוך דבריך מה צריכין לשקר כדי לזכות:
+
+Mishnah 10
+
+<b>שמעיה ואבטליון קבלו מהם.</b> שמעיה אומר אהוב את המלאכה. שלא תבטל אדם ממלאכה כי הבטלה מביאה את האדם לידי שעמום (כתובות נט:) והיא מדת החולי שנאמר עליו (משלי כ"א כ"ה) תאות עצל תמיתנו כי מאנו ידיו לעשות. רוצה לומר כאשר הוא מרגיל איבריו להתבטל ממלאכה מאנו ידיו כי ההרגל שולט עליהם. ואמרו עליו עוד (משלי כ' ד') מחרף עצל לא יחרש ושאל בקציר ואין. שהוא חושב כי כשישב בטל מן מלאכה שהיא מנוחה לו והוא הפך כי ביגיעה יהיה לו מנוחה כי מפני החורף ינוח ויעמוד בביתו ולא יחרוש ושאל בקציר לאסוף התבואה ואין וימת ברעב. אבל החורש בחורף (משלי כ"ח י"ט) עבד אדמתו ישבע לחם כי אין אדם משיג למנוחה אך ביגיעה תחלה. כי מרדף רקים ורודף אחרי יושבי אל הקרנות הבטלים ממלאכה ישבע ריש:
+<b>ושנא את הרבנות.</b> סמך זה לעבודת המלאכה שהם מענין אחד שישנא את הרבנות ומעלת הבטלנין שסופן לבוא אל מדת העוני. ויעסוק במלאכתו כל היום כדאמר (פסחים קיג.) ליפשוט נבילתא בשוקא ואכול אגרא ולא תימא כהנא אנא גברא רבא אנא. ועל זה אמר שלמה ע"ה (משלי י"ב ט') טוב נקלה ועבד לו ממתכבד וחסר לחם. ואין פי' של נקלה כמשמעו אך הוא הפך לשררת המתכבד:
+<b>ואל תתודע לרשות.</b> כי עבודת הרשות היא קשה עד מאד ועל כל פנים כיון שמקבל עליו עול מלך סופו לפרק עול מלכות שמים ולבטל המצוה כי הוא מתפחד מן הרשות ומלאכתו מרובה ויעשה מלאכת ה' רמיה מפני המלאכה ההיא. ועוד שלסוף יורידנו מנכסיו בלי תועלת שאין מקרבין לאדם אלא לצורך עצמן. ועל כל פנים כיון שמקבל עליו עול מלך בשר ודם פעם אחת לא יוכל לעשות אשר האדון מבקש:
+
+Mishnah 11
+
+<b>אבטליון אומר חכמים הזהרו בדבריכם שמא תחובו חובת גלות.</b> רמב"ם ז"ל כתב באבות בפירושיו על דרך נכון <b>הזהרו בדבריכם</b> לבאר דבריכם כדי שלא תניחו מקום למינים <b>שמא תחובו חובת גלות ותגלו למקום המים הרעים</b> מקום המינין שמראין פנים בתורה שלא כהלכה וידקדקו מתוך דבריכם דברים אשר לא כן:
+<b>וישתו התלמידים הבאים אחריכם.</b> שישמעו דבריכם ולא הבינו ויסמכו על דברי המינין שיפרשו דבריכם על פי דעתם ויהיו סבורים שזו היתה דעתיכם <b>וימותו</b> בעונם <b>ונמצא שם שמים מתחלל</b>:
+
+Mishnah 12
+
+<b>הלל ושמאי קבלו מהם.</b> משמעיה ואבטליון:
+<b>הלל אומר הוי מתלמידיו של אהרן אוהב שלום ורודף שלום אוהב את הבריות ומקרבן לתורה.</b> ר"ל שיאהב בלבו האמת והשלום וירדוף אחריו בפועל ידיו. כי יש בני אדם אוהבים אותו בלבם לא שיטרחו עצמן לשום שלום בעולם ואינם הולכים בדרכי שלום אך העושין פעולה ומשימין שלום בין אדם לחבירו ואוהבים לעשות המלאכה כמו שנאמר (תהלים ל"ד י"ד) בקש שלום ורדפהו אותם הם מתלמדיו של אהרן שהיה עושה כדבר הזה:
+<b>אוהב את הבריות ומקרבן לתורה.</b> כשהיה אהרן מרגיש באדם שהיה עושה עבירה בסתר הולך אליו ומתחבר עמו ועושה אותו אוהבו והחוטא מעלה על לבו אלו היה אהרן יודע מצפוני לבי כלום הי' רוצה בחברתי אלא שאני מוחזק בעיניו כאדם כשר ובעל מצות אך אם יודע מחשבתי הרעה יתרחק ממני מהתחברו לרשע כמוני היום ויתנחם על רעתו ויהרהר בתשובה וזו היא אליו גרמה ותועלת גדולה להפר מחשבתו הרעה. וזהו שנא' עליו (מלאכי ב' ו') בשלום ובמישור הלך אתי ורבים השיב מעון:
+
+Mishnah 13
+
+<b>הוא היה אומר נגד שמא אבד שמא.</b> ר"ל אדם המתגאה ויצא שמו בעולם על יד גאותו וגדולתו ועושה לו שם כשם הגדולים אשר בארץ כנגד השם הגדול הנמשך בגאוה כן יאבד שמו אבדון גדול ולא יזכר ולא יפקד:
+<b>ודלא מוסיף יסף.</b> מי שהוא חכם ואינו רוצה להוסיף חכמה על חכמתו ויאמר בלבו כבר למדתי כל התורה כלה וראיתי דרכיה ונתיבותיה מה לי ולצרה הזאת לטרוח בהבל ימי ומה אתבונן בה ולא הבינותי. יהי רצון שזה האיש ימות ויאסף אל עמו ולמה יחיה עוד אחר שכבר קם מללמוד:
+<b>ודלא יליף קטלא חייב.</b> מי שלא למד כל עיקר נמשל כבהמה כי למה נברא בעולם אך להבין ולהורות בתורה שדרכיה דרכי נועם וזה שלא עסק בתורה כל ימיו ועודנו מחזיק ברשעתו אין ראוי לחיות אפי' יום אחד ואפי' שעה אחת:
+<b>ודישתמש בתגא חלף.</b> המתכבד בכתרה של תורה ונהנה בכבודה ועושה אותה ככלי לעשות בו צרכיו הרי זה נספה כדתנן לקמן (ד ה) אל תעשם עטרה להתגדל בהם ולא קרדום לחתוך בהם עצים וכן היה הלל אומר ודישתמש בתגא חלף:
+
+Mishnah 14
+
+<b>הוא היה אומר אם אין אני לי מי לי.</b> אם לא אוכיח עצמי שאזרז עצמי במצות מי לי להוכיח ולזרזני. כי זרוז האחרים טוב הוא לפי שעה אבל כשיעורר האדם את עצמו בכל יום ויום יוסיף לחשוב מחשבות לעשות מלאכת ה' ואין שכחה לפניו כאשר לבו חפץ והוא דרך ישר לפני איש:
+<b>וכשאני לעצמי מה אני.</b> עדיין לא אוכל להשיג אל אחד מני אלף ממה שאני חייב לעשות. ומשלו משל למה הוא דומה למלך שנתן שדהו לעבדיו ופסק עמהם בשלשים כור לשנה. טרחו בה הרבה והביאו לו חמשה כורין. אמר להם המלך והלא פסקתם עמי בשלשי' כורין אמרו לו אדוננו המלך שדה שנתת לנו זבורית היתה טרחנו בה הרבה ולא היינו יכולין להוצי' ממנה יותר מחמשה כורין. כך אמרו לפני הקב"ה יצר הרע שנתת לנו מנעורנו הוא שנאמר (בראשית ח' כ"א) יצר לב האדם רע מנעוריו. ואפי' כשאדם טורח הרבה לעשות הישר בעיני ה' אין אדם יכול להשיג אלא לדבר מועט ממה שחייב לעשות. וזהו שנא' (תהלים ק"ג ט"ו) כי הוא ידע יצרנו זכור כי עפר אנחנו. שאם לא מפני יצר הרע הרבה באדם אפי' בלא שיטרח ויחזור אחר המצוה היה עושה מהם הרבה כשדה עדית אפי' אם לא יטרחו בעבודת אדמתו יצא ממנה שום דבר. אבל עכשיו שיודע שאפי' אם יטרח הרבה לא ישיג אלא המיעוט מפני יצר הרע שמקלקל גופו. כל שכן אם לא יטרח תשאר נפשו ריקה מן המצות כמו שדה זבורית אם לא יטרח בה. ואם לא יזבלנו ויחרישנו לא יצא ממנו שום דבר ועל זה זה נאמר (משלי כ"ד ל') על שדה איש עצל עברתי ועל כרם אדם חסר לב והנה עלה כלו קמשונים כסו פניו חרלים וגדר אבניו נהרסה. ומפני זה סמך עוררות אחרים ועוררות עצמו ואמר אם אין אני לי מי לי ואם לא אטרח ומעורר את עצמי לחזר אחר המצות אשאר מהן ריקן שאף כשאני לעצמי וטורח בהן איני משיג לחלק קטן מכמה חלקים ומה אני משיג אם לא אטרח כלל:
+<b>אם לא עכשיו אימתי.</b> שלא יאמר אני היום עסוק במלאכתי למחר אפנה ואעסוק ואתקן עצמי. כי שמא לא תפנה ואפי' אם יפנה היום ההוא חלף עבר ובטל אותו ממלאכת ה' ולא יוכל לשלמו כל ימיו כי כל הימים אשר הוא חי על האדמה חייב הוא לתקן עצמו ולעסוק במצות ואין לו רשות ליבטל ממלאכתו ואפי' שעה אחת. ועוד יש בכלל זה הלשון <b>אם לא עכשיו</b> בימי נערות <b>אמתי</b> אם עד זקנה ושיבה יניחנה לא יוכל לעשותה. ועל ענין זה אמר דוד ע"ה (תהלים קמ"ד י"ב) אשר בנינו כנטעים מגדלים בנעוריהם. ר"ל כי הנטע בעודנו קטן אדם יכול לגדלו להיות עץ ישר ולא יהיה עקום אך לאחר שגדל בעקומו היותו קשה הוא מאד לתקן. וכן האדם בעודנו קטן בקל הוא להיות בדרך טוב ולסור מן הרע אבל אם הזקין ברשעו קשה בעיניו להניחה כמו שכתוב (משלי כ"ב ו') חנך לנער על פי דרכו גם כי יזקין לא יסור ממנה וכתיב (דברים כ' י"ט) כי האדם עץ השדה. ועוד כי התשובה בימי זקנה אינה תשובה שלמה כי באותו זמן אין היצר חזק והתאוה נקיה ולא תערב לנפש ואין לו חפץ בהנאת העבירות וזו היא הסיבה אליו לתשובה. ועל ענין זה נאמר (קהלת י"ב א') וזכר את בוראך בימי בחרותיך עד אשר לא יבאו ימי הרעה והגיעו שנים אשר תאמר אין לי בהם חפץ:
+
+Mishnah 15
+
+<b>שמאי אומר עשה תורתך קבע.</b> כמו שאמרו באבות דר' נתן (כח י) כל העושה תורתו עיקר ומלאכתו טפלה עושין אותו עיקר לעולם הבא. וכל העושה תורתו טפלה ומלאכתו עיקר עושין אותו טפלה לעולם הבא. ר"ל אע"פ שלא עשה עבירה ולא עשה התורה עיקר אפילו אם היה (ראוי) להיות בגן עדן טפל יהיה שמה:
+<b>אמור מעט ועשה הרבה.</b> כשתבטיח את חבירך לעשות בעבורו שום דבר אמור לו מעט ועשה לו הרבה והוא מדרך המוסר והחסידות. ולמדנו מאברהם אבינו ע"ה דכתיב ואקחה פת לחם ואחר כך ויקח חמאה וחלב ובן הבקר וגו'. פי' אחר <b>אמור מעט ועשה הרבה</b> והיא מדת עליונות. ורבותינו ז"ל למדוה מהקב"ה ית' שלא הבטיח אלא בשתי אותיות שנא' דן אנכי וגאלם בשבע ועשרים מלות שנא' או הנסה אלהים לבוא לקחת לו גוי מקרב גוי וגו'. ועל זה אמר ר' סעדיה גאון ז"ל אם להבטיח את אבותינו בשתי אותיות עשה להם כמה נסים ונפלאות על הגאולה העתידה לבא שנכתבו כמה דפין וכמה קונדרסין וכמה ספרים מהבטחות וכמה נחמות בירמיה בנביאים על אחת כמה וכמה כי נפלאים יהיו מעשיו ממה שהבטיח נפשינו יודעת מאד. ויש לו לאדם לדעת ולחשב בדבר ולתת את לבו כי שכר גדול יהיה לו מפני הבטחות:
+<b>והוי מקבל את כל האדם בסבר פנים יפות.</b> שיראה להם פנים של שמחה כדי שתהא רוח הבריות נוחה הימינו. פי' אחר <b>והוי מקבל וכו'</b> שיתרחק ממדת הכעס שהיא מדה רעה עד מאד וינהג עצמו במדת הרצון על דרך שיהיו מרוצין ממנו בני אדם נאה ומקובלת. ועל זה אמרו חז"ל בדרך מוסר תרצה שתחפץ חפץ כזה שלא תחפוץ. שאין אדם יכול להשיג שיהיו בני העולם חפצים בו אם לא יעבור על מדותיו. ואם לא יעבור חפצו מפני חפצם מבטל רצונו מפני רצון אחרים. ובזה יהיה לו אוהבים רבים וישמור נפשו מנזקין של בני אדם. כי המראה להם פנים של זעם ישנאוהו ויבקשו להרע לו:
+
+Mishnah 16
+
+<b>רבן גמליאל אומר עשה לך רב והסתלק מן הספק.</b> ר"ל שיקבל חברו לרב אע"פ שלא יהיה חכם יותר ממנו ואפי' אם לא השיג אל חכמתו כדי שיסתלק מן הספק. ובירושלמי אומר זיל איתי לי זקן מן השוק דאיסמוך עליה ואישרי לך. שפעמים החכם יסתפק בהוראה ואינו יודע למה לומר. אם יתיר ושמא הוא אסור ותארע תקלה על ידו ואם יאסור המותר נמצא מפסיד ממונן של ישראל והתורה חסה עליו. על כן יעשה חברו רב וישאל ממנו ספקותיו. ויעשה ההוראה על פיו אפי' אם הדבר הוא פשוט אליו ואפי' להתר אף כשאינו גדול כמותו בחכמה. וכן אמרו הגאונים ז"ל כל היכא דלמר מספקא ליה ולמר פשיט ליה הלכתא כמאן דפשיט ליה. ואפי' תלמיד לפני הרב:
+<b>ואל תרבה לעשר אומדות.</b> שלא יעשר מאומד פירותיו. ורצה לעשר בעין יפה מה שמדד יותר מן העשירית נמצא שהוא טבל שאינו מעושר עד שיתן עיניו לעשר אותו והוא לא חשב עליו ונמצא שיש קלקול במעשר הזה. וזה הדבר הוא משל מענין הסברא שאין לאדם לעשותה מאומד. אלא על דרך העיקר ושירד לסוף הדעת. ואין זה בכל הסברות שיש שהיא לפנים והחכם אע"פ שסברתו נוטה לזה הצד מבין הוא מכיר כי חכם אחר יוכל לומר דרך אחרת אלא שזה נראה לעיניו יותר. ויש סברא שהחכם מחדש אותה יכיר וידע כי הוא מוכרחת על פי סברא הנכונה ואין אליה פנים אחרות ולא יהי' חכם שיחלוק עליה והמבין יבין. ועל זה סמך הדבר אל <b>עשה לך רב והסתלק מן הספק</b> שהם מעין הסברא כמו שכתבנו:
+
+Mishnah 17
+
+<b> שמעון בנו אומר כל ימי גדלתי בין החכמים.</b> וראיתי והבינותי בכל המדות החשובות:
+<b>ולא מצאתי לגוף טוב משתיקה.</b> כבר פי' רמז"ל בענין השתיקה כי בדבור שיש לאדם נזק בו מכל צד או אם יש בו ריוח מצד אחד ונזק מצד אחר לא הוצרך רשב"ג להזהיר בזה כי כל אדם יזהר ממנו אם שומר נפשו מצרה. אלא אפי' בדבור שאין לאדם נזק בו כלל וכולו ריוח כמי שמדבר בעסקיו ובצורך גופו ובצורך פרנסתו צריך למעט בדבור ושלא יאריך בו אך כדי סיפוקו. ואין צריך לומר בדבר של הבל ושאינו מעלה ולא מוריד שאין לאדם לזכרו כלל. וכן אמרו בירושלמי (ברכות א:) ארשב"ל אלו הוינא בטורא דסיני בעינא תרי פומי. הדר אמר השתא דלית לן אלא חד לא יכילנא למיצל נפשין מלישנא בישא כל שכן אי הוה לן תרין. ר"ל שלא ידבר בפה דברי תורה ודברים שכלו דברים של הבלי עולם שהיו החכמים הקדושים עושים עצמן ככלי שרת שאין משתמשין בהם דברים של חול. והיינו דאמרינן בגמרא דבני מערבא (ירושלמי סוף ברכות) כל פטטיא בישין בר מפטטיא דאוריתא טב. ויש שגורסין כל כרביא בישין בר מכרביא דאוריתא טב. פי' כרביא חרישא לומר שכל הדברים והמחשבות שאדם משתדל בהם בעולם הזה הכל הבל ורעות רוח לבד ממחשבת התורה ומעשה ה' כי נורא הוא:
+<b>ולא המדרש הוא עיקר אלא המעשה.</b> לומר שלא ידרוש המצוה לאחרים והוא אינו עושה אותם אך יעשה אותם תחלה וילמדם לאחרים וכמו שארז"ל (תוספתא יבמות סוף פ"ח) נאים דברים היוצאים מפי עושיהם:
+<b>וכל המרבה דברים מביא חטא.</b> זה הענין בדברי תורה מדבר שאין לאדם להרבות בהלכה אלא ימתין ויחשוב מה שיאמר ויהיו דברים במשקל ולא ימהר אותם כי ברוב דברים לא יחדל פשע ויחשוב כי הדבר כן הוא ויביא חטא בהוראה. ועל כן אמרו ולא המדרש הוא העיקר אלא המעשה שהוא מענין התורה להודיע כי בדברי תורה היא. אף גם זאת שאין לפרש אותו בהבלי העולם שאם כן היה להם לסמוך אותו (אל) לא מצאתי לגוף טוב משתיקה שהוא בדברי העולם ויאמר מיד וכל המרבה דברים מביא חטא. אלא בודאי בדברי תורה אמרו כמו שפרשנו:
+
+Mishnah 18
+
+<b>רבן שמעון בן גמליאל אומר על ג' דברים העולם קיים על הדין.</b> שידון דין אמת לאמתו:
+<b>ועל האמת.</b> שיש לאדם ללכת בדרכי התשובה שהוא אמת ותורתו אמת והולך בדרכי הקב"ה אמת גם כן ילך באותו הדרך שנאמר והלכת בדרכיו. ואמרו חז"ל (יבמות סג.) שאפי' ספור דברים בעלמא אין לו לאדם לשקר כההוא עובדא דבריה דרב וכו' אמר ליה מעלה אמך א"ל אנא הוא דהפיכנא לה א"ל היינו דאמרי אינשי דנפיק ממך טעמא ילפך ואת לא תעבד משום שנאמר (ירמיה ט' ד') למדו לשונם דברי שקר. כי האדם המרגיל לשונו לדבר שקר בדבר שאין בה לא הפסד ולא תועלת גם כי יבא לדבר דברים של עיקר לא יוכל לומר האמת כי פיהו המדבר וההרגל שולט עליו:
+<b>ועל השלום.</b> שלום הוא כולל לכל טוב שבעולם ואין תכלית לתועלתו ושלום על ישראל:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>רבי אומר איזו היא דרך ישרה שיבור לו האדם כל שהיא תפארת לעושיה ותפארת לו מן האדם.</b> בהעשות המצות הקב"ה מפואר בהן והן תפארת לעושיהן כי תפארתו היא תפארת אמיתית בבני אדם ולכן יברור לעצמו הדרך ההוא:
+<b>ותפארת לו מן האדם.</b> שיעשה המצות בזמנן שנאמר (משלי ט"ו כ"ג) ודבר בעתו מה טוב. כי יוכל לעשות בזמנן שלא יישר בעיני הבריות ולא יהיה לו פאר בהן ואין זה עושה מצוה שלימה כענין שאחז"ל (שבת סג.) כל העושה מצוה כמאמרה אפי' גזר דין של שבעים שנה מבטל שנא' (קהלת ח' ד') באשר דבר מלך שלטון ומי יאמר לו מה תעשה וכתיב בתריה שומר מצוה לא ידע דבר רע. גם צריך להתנאות במצות. לולב נאה טלית נאה ספר תורה נאה תפילין וכיוצא בהן בענין שיפארוהו בני אדם וישבחוהו עליהן. ורמז"ל פי' זאת המשנה על המדות לעשותן על דרך האמצעית שהוא דרך המובחר ותפארת לעשותו שמכינה לב טהור לאדם ומחדשת בקרבו רוח נכונה <b>ותפארת לו מן האדם</b> שילמדוהו לנהוג עם הבריות מנהג טוב ונאה וכמו מדת הנדיבות. כי (ישעיה ל"ב ה') ולכילי לא יאמר שוע. גם הפזור רע ירוע ומי הוא הנדיב. אך האוהב את הממון ושומר אותו שמירה מעולה ומתיעץ בנדיבות ועושה סדר בהוצאה כדי שיספיק לו לעשות הטוב והישר במקום הראוי להנתן בו. גם אין מדות תחת השמים כי (אם) על דרך האמצעות והן תפארת לעושה אותו ותפארת לו מן האדם (אך אם מעט ואם הרבה שניהם):
+<b>והוי זהיר במצוה קלה כמצוה חמורה שאין אתה יודע מתן שכרן של מצות.</b> אע"פ שנתפרש אלינו העונשין מן העבירות שיש מהן בכרת ויש במיתה בידי שמים. כרת הוא וזרעו נכרתין. מיתה בידי שמים הוא לבדו נכרת. ויש עבירה שהיא בארבע מיתות ב"ד ויש בלאו שהיא מלקות ארבעים והעובר על דבריהם מכין אותו מכת מרדות מדרבנן. אך לא נתפרשו אלינו שכר מצות ולא בקלות ולא בחמורות. משלו חכמים ז"ל (דברים רבה ו:) למשל למה הדבר דומה למלך שמסר לעבדיו פרדס לנטוע בו אילנות ואילו היה מודיע להם מתן שכרם היו כלן טורחים באותן אילנות ששכרן מרובה ונמצא הפרדס חסר מאותן האחרים. כך אלו היה הקב"ה מודיע מתן שכרם של מצות היו עושין החמורות ששכרן מרובה ומניחין הקלות ששכרן מועט ולא יהיה אדם שלם במצות ומזה הטעם לא יבא להקל במצות ותיקר בה נפשו לעשות אותן לפי שאינו יודע איזו קלה ואיזו חמורה. אבל רמז"ל הפליג בדבריו ונתן טעם לדבר חזק מזה ואמר שאין אתה יודע מתן שכרן של מצות כמה הוא שאפי' מצוה קלה שכרה גבוה עד למעלה. והוי זהיר שלא תפסיד ריוח גדול כמוהו כענין שאמרו (חולין קמב.) כי יקרא קן צפור לפניך וגו' ומה אם מצוה קלה כאיסר אמרה תורה למען ייטב לך לעולם שכלו טוב והארכת ימים לעולם שכלו ארוך קל וחומר למצות החמורות שבתורה:
+<b>והוי מחשב הפסד מצוה כנגד שכרה.</b> כי ירחש לבך דבר לאמר איך אעשה המצוה הזאת ואפסיד ממוני בזה ובזה אף אתה אמור לו כי שכר גדול יהיה לו עליה כפליים אלף פעמים מההפסד ובזה לא ימנעך מכבוד:
+<b>ושכר עבירה כנגד הפסדה.</b> פן יהיה דבר עם לבבך בליעל לאמר שכר גדול יש בעשות העבירה הזאת וארויח בה כמה וכמה והנאה גדולה יהיה לי ואיך לא אעשה אותה. השמר לך ותחשוב את אשר תפסיד עליה באחרית הימים והוא כפלי כפלים מאותו שתרויח עתה. והצער העתיד ארוך וגדול מאד מהנאת השעה ובתתך זה אל לבך תנח ידיך מלעשות שאין אדם רוצה בריוח שיש הפסד כנגדו מרובה ממנו:
+<b>והסתכל בשלשה דברים ואין אתה בא לידי עבירה דע מה למעלה ממך עין רואה ואזן שומעת וכל מעשיך בספר נכתבים.</b> ר"ל שהקב"ה רואה ויודע כל מעשה בני אדם וזוכר את הכל כאלו נכתב לפניו וישלם לו רעה תחת מעשיו הרעים. והוא תימה למה מנאם לשלשה דברים ושלשתם דבר אחד הוא שאין זה אומר אלא שהשם יודע הכל ועתיד לשלם לו כפעלו ומה חשבון הוא זה הכל ענין אחד הוא. על כן נראה לפרש כי זה הענין הוא למשל כאשר לפני מלכים יתיצב ולפני שרים וחכמים ואנשי השם ומתבייש לעשות לפניהם מעשים אשר לא יעשו ומלומר דברים שלא טובים כן יחשוב בכל עת כאילו הוא לפני הקב"ה כאשר יעמד איש לפני רעהו. ובזה ישמור דרכו מחטוא גם פיו ולשונו ומצרה נפשו. ועל כן אמר <b>דע מה למעלה ממך עין רואה ואזן שומעת</b> ומנה אלה לשני דברים עין רואה כנגד המעשה ואזן שומעת כנגד הדבור. וחס ושלום לא עין ואזן ממש. אלא ר"ל שאין מעשה נסתר מלפניו ולא נעלם ממנו. והדבר השלישי <b>וכל מעשיך בספר נכתבין</b> ר"ל שאין שכחה לפני כסא כבודו והרי כל הדברים סדורים לפניו כאלו הם בספר נכתבין לשלם לעושיהם כפעלם וכמעשה ידיהם באחרית הימים. ואם ישית האדם אל לבו השכר אשר יתנו לו ימנע מלעשות אותם. ועל זה אמר הסתכל בשלשה דברים הללו ואין אתה בא לידי עבירה:
+
+Mishnah 2
+
+<b>רבן גמליאל בנו של רבי יהודה הנשיא אומר יפה תלמוד תורה עם דרך ארץ וכו'.</b> ר"ל דרך ארץ מלאכה. כי לשון דרך ארץ פעמים שהוא כמשמעו ופעמים שהוא אמור למלאכה הכל לפי הענין:
+<b>שיגיעת שניהם משכחת עון.</b> כלומר מסיר יצר הרע כמו שנא' (תהלים נ"א ז') הן בעון חוללתי ובחטא יחמתני אמי. שעל ידי שהוא יגע בתורה ובמלאכה לא ישלוט עליו יצר הרע כי בכל עת אשר לא יהיה דשן ושמן לא יערב לו לעשות עבירות. לכן יעסוק בתורה שמתשת כחו של אדם וגם במלאכתו לכדי חיותו ולא יעמד בטל לעולם פן יתענג ורם לבבו לשכח את ה' אלהיו כענין שנאמר (דברים ל"ב ט"ו) וישמן ישרון ויבעט:
+<b>וכל התורה שאין עמה מלאכה סופה בטלה.</b> כענין שאמרו במכילתין (ג יז) אם אין קמח אין תורה. הענין כמשמעו כשיתבטל ממלאכה מביאתו אל העוני וגוררת כמה עונות ורעתה רבה כי מפניה יאהב מתנות ולא יחיה. ויחניף בני אדם אף אם הם רשעים כדי שיתנו לו. גם כי יתם הכסף מהמתנות יהיה גנב או קוביוסטוס ויביא גזלות העני לביתו לבל ימות ברעב. ובהגיע אדם אל המדות האלה אין מעצר לרוחו ולא ינוח ולא ישקוט עד יעבור על כל המצות האמורות בתורה כי עבירה גוררת עבירה. ועל זה ארז"ל במסכת חולין (ברכות ח.) כל הנהנה מיגיעו עליו הכתוב אומר (תהלים קכ"ח ב') יגיע כפיך כי תאכל אשריך וטוב לך. אשריך בעולם הזה וטוב לך לעולם (הבא) . על כן צריך לחכם שידע מלאכה כענין שנא' (קהלת ז' י"א) טובה חכמה עם נחלה:
+<b>וכל העוסקין עם הצבור יהיו עוסקין עמהם לשם שמים.</b> לא להתכבד ולא להנות מהם ולא להשתרר עליהם אלא להנהיגם בדרך ישרה והכל לשם שמים:
+<b>שזכות אבותם מסייעתן וצדקתם עומדת לעד.</b> שאע"פ שאתם עוסקין עמהם וצרכיהם נעשין על ידיהם לא אתם גורמין להם אלא זכות אבותיהם של צבור מסייעתם וצדקתם עומדת לעד לאלף דור:
+<b>ואתם מעלה אני עליכם כאלו עשיתם.</b> כלומר אע"פ שזכות אבותם מסייעתם וצרכיהם נעשין בזכות אבותיהם ולא על ידיכם אתם העוסקין מעלה אני עליכם כאלו נעשה כל צרכיהם על ידיכם ובזכותכם. כך פי' הראשונים ז"ל. ויש לפרש עוד פירוש אחר <b>וכל העוסקין עם הצבור יהיו עוסקין עמהם לשם שמים</b> ואל תאמר למה לי הצרה הזאת לטרוח בצרכי צבור ואף כי יעשה צדקה עליהם לבד מתן השכר כי ממונם הוא. שאין לך לחשוב דבר זה כי כפליים תטיב לעצמך בעבורך מפני <b>שזכות אבותם מסייעתן</b> ותצליח במעשיהם מאשר תוכל להצליח במעשיך. ומעלה אני עליך שכר כאילו עשית אותה משלך את הכל וכאילו מכיסך נתת את אשר נתנו על ידך והנך מרויח בטרחך במעשיהם מאשר אם תטרח לעצמך כי מעשיהם מרובים ממעשיך. וכל אשר אתה עושה ה' מצליח בידך שזכות אבותם מסייעתן. לכן העוסק בצרכי צבור הטיב לעצמו הרבה מאד. ובלבד שיכוין לבו לשמים:
+
+Mishnah 3
+
+<b>הוו זהירין ברשות.</b> כלומר להתרחק מן המלכות שלסוף מורידין את האדם מנכסיו:
+<b>שאין מקרבין לו לאדם אלא לצורך עצמן.</b> (דבר מלך איננו) [<small>נראה דצ"ל</small> ואיננו דבר שלטון] אך הם לחקור בני אדם ואין חקר (למחשבותיו) [למחשבותיהם] ומי ירד לסוף (דעתו) [דעתם]:
+<b>נראין כאוהבין בשעת הנאתן ואין עומדים לו לאדם בשעת דחקו.</b> בהעצר אליהם יד הממון אף כי מחמת הדוחק לא ירחמו על העני עד שיורידוהו מנכסיו וישכחו הראשונות כי הכל חלף עבר. וכך הוא פשט המשנה הזאת ואם הדבר כן הוא מדברת בפגם המלכים. וחלילה חלילה לא יהיה הדבר ולא יקום. ועל ידם מתקיים העולם כלו והם עושין דין ומשפט בארץ ואין איש שיוכל להיות אמתי כמותם שאינן צריכין להחניף הבריות כי אינן מתפחדין ואין דבר מונע אותם מלכת בדרך ישרה. על כן נראה לומר כי המלכים גם אהבתם גם שנאתם לא בידם היא וכאשר המלך צריך אל האיש ומקרב אותו ומראה לו אהבה בשעת הנאתו מאת ה' יצא הדבר ולא מאת המלך וה' זימן לאיש מהנאת המלך. וכי יחטא האיש לה' ואשם ורוצה לדוחקו ומי יכול לעמוד לו ואף כי יחפוץ המלך לעשות לו יקר ואין בידו אך לנקום נקמת ה' ולייסר את אשר יאהב ה' יוכיח. וזהו שנא' (משלי כ"א א') פלגי מים לב מלך ביד ה'. ר"ל כמו הפלג האדם מטהו לכל צד שירצה כן לב המלך ביד ה' להטותו להטיב לאיש אשר הוא חפץ ביקרו ומשלם לשונאיו אל פניו להאבידו. ואמר לב המלך ולא דיבר על שאר אנשים וכן כל הלבבות ביד ה' מפני שאע"פ שחושב מחשבות ובידו יכולת לעשות לפי הנראה לעינים אך האמת אין כח בידו להרע ולא להטיב אף כי אם דבר אלהים חיים:
+
+Mishnah 4
+
+<b>הוא היה אומר עשה רצונו כרצונך.</b> כאשר האדם עושה רצון עצמו בחפץ ובתאוה כן יעשה לו רצון הקב"ה. ולא להפריד רצון הקב"ה ית' ורצונו אך לעשות שניהם דבר אחד. ר"ל שלא יהיה לו רצון כי אם דבר שהוא לרצון לפני ה'. ואמרו באבות דר' נתן וכן בדוד הוא אומר (ד"ה א' כ"ט י"ד) כי ממך הכל ומידך נתנו לך. ונתן עצה לבני אדם להתגבר על טבעם לעשות כחפץ ורצון השם ית' גם בממונם ובקנינם כי ה' נתן הכל ופקדון הוא בידם. ובהעלות אל לבו זה על כל פנים יעשה מהפקדון רצון הבעלים שהוא הקב"ה ובזה לא ידאג בתתו לצדקה ויעשה רצונו כרצון הקב"ה ברצון ובטוב לבב:
+<b>כדי שיעשה רצונך כרצונו.</b> השם ית' משביע לכל חי רצון ונותן לחם לכל בשר ולכל בריה כדי מחסורה ובזה חפצו ורצונו. ואם תזכה להיות לרצון לפניו יעשה רצונך גם בצרכי עולמך הקטן ויתן פרנסתך שהוא זה רצונו על כל באי עולם:
+<b>בטל רצונך מפני רצונו.</b> של הקב"ה:
+<b>כדי שיבטל רצון אחרים מפני רצונך:</b>
+
+<b>הלל אומר אל תפרוש מן הצבור.</b> בשעה שהצבור עוסקין בתורה ובמצות הוא כתר כל עולמים וכבוד כל ממשלתו. כי ברוב עם נאספים לקיים מצותו הדרת מלך הוא ואין ראוי לפרוש מהם שנא' (דברים ל"ג ה') ויהי בישרון מלך בהתאסף. וזהו בצבור ההולך בדרך טובה ויתקבצו לעשות מצוה. אך צבור הנוטה לדרך רעה ומעשיהם מקולקלין אין ראוי להתחבר עמהם והפורש מהם הרי זה משובח ועל זה אמר ירמיה הנביא ע"ה (ירמיה ט' א') מי יתנני במדבר מלון ארחים ואעזבה את עמי ואלכה מאתם כי כלם מנאפים עצרת בגדים:
+<b>ואל תאמן בעצמך עד יום מותך.</b> הוא נדרש בין לחסידות בין לאמונה שאע"פ שנתכנה לך רוח אמונה ונכונה לא תהיה צדיק בעיניך. ולא תאמר כמה ימים לא פעלתי און הכרחתי את יצרי ואני יכול עליו ונוצח כבר נשבר ואנחנו נמלטנו ולא יכול להטותו מן הדרך הישרה. והוא אויב ואורב אליך בהמצאו אותך פעמים עוסק במלאכתך ולא לומד ולא חושב בדברי אלהים חיים מרקד לפניך ומדבר אל לבך להטותך לשוט בארץ ולהלך בדרך לא עבר בה איש טוב ולא ישב שם ואולי כי יכול יוכל ותלקח נפשך בידו. לכן השמר לך ושמור נפשך מאד ופחדו מעליך אל תרחק ועשית בחכמתך אם איש חכם אתה לשום עיניך ולבך תמיד על דרכיך עד לא יוכל להתקרב אליך כל ימי חייך. ועל זה נאמר <b>ואל תאמן בעצמך עד יום מותך</b>. גם לענין האמונה נאמר הדבר הזה לבל תלמוד מן המינין ואפילו מן הדברי' האמתיים כי פגיעתן רעה פן יפתוך חטאים ולדבריהם תאבה כי הם מושכין את הלב. ואל תאמין בעצמך עד יום מותך לאמר אשמיעם. ואם תאמר הטוב אקבל ואת הרע לא אקבל. שלא תסמוך על דעתך כאשר סמך ר' מאיר בלמדו לפני אלישע אחר המין כדאיתא במס' חגיגה שאמרו עליו על דרך משל רמון מצא תוכו אכל קליפתו זרק. ולא כל בני אדם שוין כאשר אתה מוצא ביוחנן כהן גדול ששימש בכהונה גדולה (שבעים) [שמונים] שנה ולבסוף נעשה צדוקי (ברכות כט.) כי בשמוע אותם אפילו בדברי תורה יש בדבר עונש גדול עד מאוד וכדאמרינן (ע"ז ט"ז ע"ב) על אותו חכם שנמסר למינין ואמרו לו שמא מינות שמעת והנאך וכו':
+<b>ואל תדין את חברך עד שתגיע למקומו.</b> גם זה הוא מן הענין שאין לאדם להאמין בעצמו ולא לסמוך בדעתו יותר מדאי. וכאשר יראה חברו במעלה גדולה ולא יתנהג ביושרו. אל יאמר אם הייתי ממלא מקומו לא הייתי עושה דבר רע מכל אשר הוא עושה לרוע. לפי שאינך יודע וכמוך כמוהו בתואר בני אדם ואולי המעלה ההיא מטה גם אותך. אז כשתגיע למקומו ולמעלתו ותעביר על מדותיך יהיה לך רשות להרהר אחר מדותיו:
+<b>ואל תאמר דבר שאי אפשר לשמוע וסופו להשמע.</b> שצריך אדם להשמר ולהזהר מן האפשרות. לכן אם יש לך סוד אל תספר אותו אף למי שנפשו קשורה בנפשך ואל תאמר אי אפשר שישמע דבר זה כי אין בינינו נכרי שיוציא הדברים וסוף דבר הכל נשמע. גם בינך לבין עצמך אל תשמיעהו לאזניך כמו שאמרו רז"ל (ברכות ח:) על דרך משל ואל תשיח בין הכתלים כי אזנים לכתל. ועל זה אמר שלמה ע"ה (קהלת י' כ') כי עוף השמים יוליך את הקול ובעל כנפים יגיד דבר:
+<b>אל תאמר לכשאפנה אשנה שמא לא תפנה.</b> כי לא תדע מה ילד יום וגם למחר יקראו לך כי חדשות הם מגידים ותצטרך ללכת בדרכיהם כי אין מחסור לענינים המתחדשים בכל יום ונמצאת יוצאת מן העולם בלא תורה. אלא עשה תורתך קבע ומלאכתך עראי:
+
+Mishnah 5
+
+<b>הוא היה אומר אין בור ירא חטא ולא עם הארץ חסיד.</b> הבור הוא ריק אין בו לא תורה ולא מצות ולא דרך ארץ במדות טובות. ובתרגום (בראשית מז יט) לא תשם לא תבור. לא הוצרך ולא בור חסיד שאף ירא חטא איננו כי מתוך הרקות שבו גם מן העבירות לא ידע להשמר. אבל עם הארץ מעורב עם הבריות במדות חשובות ויש בו מקצת דעות ישרות יודע להשמר וישמור נפשו מן הפשעים ויוכל להיות צדיק ולעשות ולקיים במה שאומר לו שנצטוה. אך אל מעלות החסידות לא יוכל להשיג כי אם גדול בתורה. שהיא מדה שצריכה טהרת הלב וזכות הנפש ואין זה בידו חכמה להטותו מן הקו האמצעי אל הקצה האחרון שיעשה לפנים משורת הדין. ועל זה נקרא עם הארץ מפני שהוא עמהם בדרך ארץ ולפי שרוב בני העולם כמותו:
+<b>ולא הבישן למד.</b> מדת הבושת היא טובה בכל ענין לבד בלמוד כענין שנא' (תהלים קי"ט מ"ו) ואדברה בעדתיך נגד מלכים ולא אבוש. שדוד ע"ה בברחו מפני שאול ובעמדו לפני מלכי אומות העולם לא היה מתבייש מלדבר בתורה ובמצות גם כי יהתלו בו ומלעיגים בדברו. כי לא טובה הבושה בלימוד. וגם אין לתלמיד לומר טפש כמוני איך אשאל דבר לפני חכם גדול בתורה ומפולפל בחכמה ולא דעת ולא תבונה לי. ואם כה יהיה משפטו כל הימים חכמה אליו מאין תבוא. וזהו שאחז"ל [בעלי] המוסר בספר מבחר הפנינים שאל שאלת השוטים ושמור שמירת הנדיבים. ר"ל כאשר הנדיבים לא יפזרו ממונם ולא יעצרו אותו אך נותנים אותו למקומות הראויים בחפץ ורצון כאשר ביארנו למעלה. כן החכמה ידבר בה עם אנשים הראויים ובעת הראוי. אך לא עם כל אדם ולא בזמן שיודע שאין דבריו נשמעין. נמצאת אומר שיש להן לשאול כל שאלה ולא יתבייש כדי שילמד הדברים:
+<b>ולא הקפדן מלמד.</b> אין צריך לרב שיהיה כעסן ולא רוחו קצר אך רוחב לב ומשיב לכל אדם בכל דבר (שיש לו) שישאלו גם כי יתקשו מלהבין תשובתו. יחזירה אליהם עד שירדו לעומקו של דבר:
+<b>ולא כל המרבה בסחורה מחכים.</b> אחר שעוסק בסחורתו כל היום ועושה ממנה קבע ומתורתו עראי לא יתחכם לעולם:
+<b>ובמקום שאין אנשים השתדל להיות איש.</b> פירשו הראשונים ז"ל במקום שאין אנשים לעזרך במצות וליסרך השתדל להיות איש וישר את עצמך שלא לעשות כי אם הטוב והישר בעיני ה'. פירוש אחר <b>ובמקום שאין אנשים</b>. אם ראית דור שהתורה מתרשלת על ידו עמוד והשתדל בה שנא' (תהלים קי"ט קכ"ו) עת לעשות לה' הפרו תורתך. מה טעם עת לעשות לה' משום דהפרו תורתך דמריש' לסופיה מדריש כדאיתא בשלהי מסכת ברכות (סג.). ועוד נוכל לפרש במקום שאין אנשים גדולים ממך בחכמה השתדל להיות איש. ואל תמנע מלהחכים אע"פ שלא תמצא חכם בעירך גדול ממך. אף אם אין בדור ההוא כמותך תראה עצמך כאלו בדור חכמי התלמוד ואתה עמהם במקום אחד. גם כי תשיג למעלתם תחשוב כי אם אתה עומד עם הנביאים עד משה רבינו ע"ה ומתי תשיג למעלתם ולחכמתם. ובזה לא תתרשל לעולם מללמוד ובכל יום ויום התקן במדותיך כי תוסיף על חכמתך ותהיה כמעין הנובע:
+
+Mishnah 6
+
+<b>אף הוא ראה גלגולת אחת שצפה על פני המים וכו'.</b> על שהרגת וגרמת להציף גלגלת הנהרג הרגוך והציפו גלגלתך ושלא כדין וכאלו שפכו דם נקי. והיא הדבר כי אין (בדין) [בידך] להמית הרוצח אך הבית דין על פי התורה וכל ההורגו חייב מיתה הואיל ואין דמו מסור בידו של הורג להורגו. ומפני כך <b>בסוף מטיפיך יטיפון</b> אחרים. יעשו להם כאשר עשו לאחרים. כי על כן נהיה הדבר הזה שכלן חייבין ומגלגלין חובה על ידי חייב:
+
+Mishnah 7
+
+<b>הוא היה אומר מרבה בשר וכו'.</b> האדם חושב כי על ידי התענוג והעידון חיים יוסיף. כי ינהיג עצמו על פי הטבע. ואין שלטון ביום המות. לא לעזר ולא להועיל יהיה לו הבשר ההוא כי לבושת וגם לרמה:
+<b>מרבה נכסים מרבה דאגה.</b> אל יחשוב כי על כבד עושרו ורוב נכסיו יבלה ימיו בטוב ושנותיו בנעימים. והוא דואג עליהם כל השנה כלה. שאל אותו ויגדך עשיריך ויאמרו לך:
+<b>מרבה עבדי' מרבה גזל מרבה שפחות מרבה זימה.</b> מרבה נשים מרבה כשפים. וכי יגזלו העבדים הוא לוקה עליהם כי יש בידו למנוע אותם ואף אם אינו יודע הדבר עליו מושלך כי כספו וזהבו הם. גם כי השפחות מזנות עם אחרים הדבר אליו כאילו הוא בעצמו מזנה עמהם כי נבלה נעשתה בביתו. גם כי ברבות נשים גורם להם שיעשו כשפים להרבות באהבה. והשנואה תעשה פי שנים עד תטה לבו וכעסתה צרתה גם כעס ועל צוארו יתלו הדבר כי הוא עון פלילי שנא' (שמות כ"ב י"ז) מכשפה לא תחיה:
+<b>מרבה תורה מרבה חיים.</b> זה הדבר כנגד מה שאמר מרבה בשר מרבה רמה שעל ידי התענוג יתקצרו ימיו ועל ידי עמל בתורה יאריכון. וגם כן הוא כנגד מרבה נכסים מרבה דאגה כי דאגת הנכסים מקצרת שנותיו. ודאגת התורה אף כי היא דאגה גדולה למבין כאשר יחשב בהלכה עד יאמר דבר דבור על אופניו אין יכולת לדאגה ההיא לעשות לו רע אע"פ שאמרו חכמי הטבע היגון חלי הלב והדאגה הוא כלות הלב. אך דואג בתורה אורך ימים ושנות חיים ושלום יוסיפו לו. ועל זה אמר שלמה ע"ה (משלי י' כ"ז) יראת ה' תוסיף ימים ושנות רשעים תקצרנה:
+<b>מרבה חכמה מרבה ישיבה.</b> ר"ל חכמת הסברא והפלפול שעל ידי זה הוא מרבה ישיבה כי יבואו התלמידים לשמוע דבריהם חדשים ולהתחדד עמו וללמוד ענין הסברא המתחדשת כי היא חכמה בפני עצמה. ור"ל שנותנין לו שכר כנגד כלן כי הוא הגורם. וזה הדבר הוא כנגד מה שאמר מרבה שפחות מרבה זימה שיש שעושין אחרים ורואין כאלו הוא עשאו להרע או להטיב:
+<b>מרבה צדקה מרבה שלום.</b> הנותן צדקה על ידי שנהנין מממונו אוהבין אותו ומרבה שלום בעולם. וגם כי נותן עצה לאחרים לעשות צדקה נחשב אליו כאלו הוא עשאה. ובני אדם אוהבין אותו גם על זה ועל זה. הוא כנגד מה שאמר מרבה עבדים מרבה גזל כי מפני מעשה אחרים שונאין אותו על ידי גזלת עבדיו. והמרבה צדקה שגורם לאחרים לתנה תרבה אהבתו עם הבריות:
+<b>קנה שם טוב קנה לעצמו.</b> כי השם טוב לעצמו הוא לא יניחנו לאחרים. הפך מן המרבה נכסים כי במותו יעזבם וילך בלא חמדה הקם מהם:
+<b>קנה לו דברי תורה קנה לו חיי העולם הבא:</b>
+
+Mishnah 8
+
+<b>רבן יוחנן בן זכאי קבל מהלל ומשמאי הוא היה אומר אם עשית תורה הרבה אל תחזיק טובה וכו'.</b> עדיין אתה בתחלה ומתי תשיג עד האמצע ועד הסוף כי התורה ארוכה מארץ מדה ורחבה מני ים. ואין השגת האנוש יכולה להגיע אל הקצה האחרון. וכמה כל אדם מרוחק ממנו ואיך יחזיק טובה לעצמו ולא עשה תורה אחת מני אלף ממה שיש לו לעשות:
+<b>כי לכך נוצרת.</b> הקב"ה לא המציאך יש מאין רק לעשות רצונו וגם מזה הטעם אין לך להחזיק טובה לעצמך אם עשית תורה הרבה כי לכך נבראת. משל לבעל חוב שפרע את חובו וכי מחזיקין לו טובה על כך. וזאת המדה גם כן היא על המצות שאם עשית מצות הרבה אל תחזיק טובה לעצמך כי לכך נוצרת:
+<b>חמשה תלמידים היו לו לרבן יוחנן בן זכאי ואלו הן ר' אליעזר בן הורקנוס ור' יהושע בן חנניא ור' יוסי הכהן ור' שמעון בן נתנאל ור' אלעזר בן ערך הוא היה מונה שבחן רבי אליעזר בן הורקנוס בור סיד שאינו מאבד טיפה. </b> פי' שלא שכח מעולם דבר מכל מה שלמד כמו הבור אחרי שסדו אותו בסיד ואינו מאבד טיפה כי גם בדפנות אין המים נבלעים:
+<b> ר' יהושע בן חנניא אשרי יולדתו.</b> לשון אשרי בסתם הוא כלל וכולל כל המדות הטובות שאדם מאושר בהם. ובמקום שמזכיר המדה הוא פרט. ומצינו אותו אמור על היראה כמו אשרי איש ירא את י' וגם על קביעות מקום התורה כמו שכתוב (משלי ח' ל"ד) אשרי אדם שמע לשקד על דלתתי יום יום ואומר (תהלים פ"ד ה') אשרי יושבי ביתך עוד יהללוך סלה. ועל הדבקות שנא' (תהלים ס"ה ה') אשרי תבחר ותקרב ישכן חצריך. ועל האמונה (תהלים פ"ד ו') אשרי אדם עוז לו בך. גם נאמר על המונע עצמו מן הרשעים אשרי האיש אשר לא הלך בעצת רשעים ובדרך חטאים לא עמד ובמשב לצים לא ישב. גם נאמר על שומר שבת (ישעיה נ"ו ב') אשרי אנוש יעשה זאת. גם נאמר על ההולכים בתורת ה' (תהלים קי"ט א') אשרי תמימי דרך ההולכים בתורת ה' גם נאמר על שומרי מצות אשרי נצרי עדתיו בכל לב ידרשוהו. גם נאמר על הנהנה מיגיעו (תהלים קכ"ח ב') יגיע כפיך כי תאכל אשריך וטוב לך. גם נאמר על שומרי משפט ועושה צדקה (תהלים ק"ו ג') אשרי שמרי משפט עשה צדקה בכל עת. גם נאמר על הבטחון (משלי ט"ז כ') ובוטח בה' אשריו. גם נאמר על החכמה (משלי ג' י"ג) אשרי אדם מצא חכמה ועוד כתיב (משלי י"ד כ"א) ומחונן עניים אשריו. ועל זה נאמר <b>אשרי יולדתו</b> בסתם כלומר שהיה מאושר בכל המדות המאושרות גדול בחכמה ומתוקן במדותיו ובכל עניניו:
+<b>ר' יוסי הכהן חסיד.</b> שהיה עושה לפנים משורת הדין בכל מעשיו. ועל זה אומר בהרבה מקומות בתלמוד (ב"מ נב:) מדת חסידות שאנו כאן:
+<b>ר' שמעון בן נתנאל ירא חטא.</b> שהיה עושה סייגים להרחיק עצמו מן העבירות:
+<b>ר' אלעזר בן ערך מעין המתגבר.</b> שהיה מפולפל הרבה ובעל סברא ומחדש דברים מדעתו:
+<b>הוא היה אומר אם יהיו כל חכמי ישראל בכף מאזנים וכו'. </b> ר"ל בענין הידיעה. מפני שהיה כבור סיד שאינו מאבד טיפה. ולא היה בכל חכמי ישראל יודע הרבה כמוהו שלא שכח דבר מכל מה שלמד:
+<b>אבא שאול אומר משמו אם יהיו כל חכמי ישראל בכף מאזנים ואליעזר בן הורקנוס עמהם ואלעזר בן ערך בכף שנייה מכריע את כלם.</b> לענין החדוד והסברא שבח לר' אלעזר בן ערך על כל חכמי ישראל. נמצאת אומר שאלו שני התנאין אינן חולקין אלא מדבר בענין הסברא והחדוד:
+
+Mishnah 9
+
+<b>אמר להם.</b> רבן יוחנן בן זכאי לתלמידיו:
+<b>צאו וראו איזו היא דרך טובה שידבק בה האדם ר' אליעזר אומר עין טובה.</b> מי ששמח בחלקו:
+<b>ר' יהושע אומר חבר טוב.</b> שידבק האדם אל החבר טוב:
+<b>ר' יוסי אומר שכן טוב.</b> לבקש דירה ששכנים טובים כי חברתם תדירה והנאתם מרובה בזמן שהם טובים. כן פירשו הראשונים ז"ל ואינו דרך ישר כי לפי דבריהם עין טובה ולב טוב הם דברים שבגופו וחבר ושכן טוב משל אחרים. על כן יש לפרש זאת המשנה דבר דבור על אופניו:
+<b>איזו היא דרך ישרה שידבק בה האדם.</b> בכל המדות טובות והישרות יש לאדם להדבק בהם ר"ל להדבק במדה אחת להיות שלם בה כי טוב לאדם לאחוז במדה אחת בשלמות ונקל אליו להשיג ממנה אל כל המדות החשובות מהיותו בן כמה מדות ואיננו שלם באחת מהן. וזהו שאמר <b>ר' אליעזר עין טובה</b>. ר"ל מדת הנדיבות שהיא מדה נאה ומשובחת ואחר היות בתכלית הנדיבות על כל פנים ישיג אל המעלות האחרות כי מחמת רוחב לבו ועינו היפה הוא אליו המדה הזאת. ואדם כזה ראוי לכל מדה טובה וזהו שכתוב (משלי י"ד כ"א) ומחונן עניים אשריו ר"ל שהענוים הם מוצאין חן בעיניו ונותן להם בעין יפה מלשון (תהלים ק"ב ט"ו) ואת עפרה יחננו שעפר ארץ ישראל ימצא חן בעיניהם:
+<b>רבי יהושע אומר חבר טוב.</b> שידבק אל דרך הישר הזה והוא נקל לעשותו ולהיות חבר טוב לאיש אחר לאשר לבו חפץ. ולהרגיל עצמו שתהא רוח (אחרת) נוחה הימנו וכן יבא באהבה עם כל הבריות:
+<b>ר' יוסי אומר שכן טוב.</b> שיהא בעצמו שכן טוב אל כל שכניו ואחר היותו טוב ואוהב נאמן לחמשה בני אדם או לשמונה. קרוב אליו הדבר לאהוב את כל באי עולם. ונמצא מאושר ובכל המדות הטובות:
+<b>ר' שמעון אומר הרואה את הנולד.</b> שנותן עיניו על כל דבר ורואה כל הדברים הנולדים קודם שיולדו וכשרואה דבר שיש שכר בתחלתו וסופו מביא לידי הפסד מתרחק ממנו. ובזה לא יחטא לעולם. כי יחשוב שכר עבירה כנגד הפסדה. ועל כן יש לאדם להדבק בדרך ההיא לחשב בתחלה מה יהיה בסוף. ולחשוב כל עניניו על ידי מחשבה זאת:
+<b>ר' אלעזר אומר לב טוב.</b> רמז"ל פי' שזו היא מעלת תקון המדות לפי שדעותיו של אדם נובעות מן הלב. ובזמן שלבו טוב כל מדותיו ישרות ודעותיו נכונות ונמצא שמח בחלקו ומתחבר עם הטובים ואינו חפץ אלא בדבר שיש בו תועלת ולא הפסד. וכן כתב הרמ"ה ז"ל. ואמנם כי הדבר כן הוא כדבריהם. אך אין הפי' מתיישב לפי דרכנו. על כן נראה לפרש כי <b>לב טוב</b> ר"ל מדת הרצון זהו הסבלן שאינו קצר רוח. ומתרחק ממדת הכעס ומשיב במענה רך. אף (אך) כי יעשו לו דבר רע יסבלהו ואין מר בפיהו כי חכו ממתקים וכלו מחמדים:
+<b>אמר להם רואה אני את דברי ר' אלעזר מדבריכם שבכלל דבריו דבריכם.</b> כי אדם שמדה כזאת שוכנת בקרבו טוב הוא גם לחבריו ולשכניו ולכל העולם. גם מדת הנדיבות יש לו כי אם הגוף והלב מתנדב לבני אדם לחפוץ בכל חפצם ולעשות רצונם כל שכן שיתנדב להם בממונו. וכל מדה טובה תשכון באדם כזה. כי החפץ דבר גדול מן המעשה בלב מרפא. כי הנה המצות פעולת האברים מלאכה לבד היא ונקלה לעשותה. אך שיתן עיניו ולבו שם כל הימים לחשוב מחשבות לעשות מלאכת ה' מרוב הדבקות ואהבתו בשם ית' הוא אליו הדבר הזה:
+<b>אמר להם צאו וראו איזו היא דרך רעה שיתרחק ממנה האדם ר' אליעזר אומר עין רעה. </b> צריכין אנו לפרש שאלתו ותשובתם. כי דבר ידוע הוא שהפך מן הדרך הישרה היא הדרך שיתרחק ממנה האדם. והנכון כי מפני שיש כמה מדות טובות שהפכן אינו רע כמו מדת החסידות שהיא מעלה גדולה עד מאד ואם לא יתחסד לא יקרא רע. על זה אמרו <b>עין רעה</b> כלו' אל יאמר אדם מדת הכילות אינו רע אחר אשר לא עשק ולא גזל את עמיתו. ורעתו רבה כי היא יסוד לכל מדה רעה וממנה יבא לעשו' כל דבר רע. שלא יאמר אם לא אשיג אל הקצה האחרון במעלות אינני חסיד אך אהיה צדיק לעשו' מה שנצטויתי עליו. והוא לא ידע כי חסרון לא יוכל להמנות. אך יחסר בלבו באחרית הימים כי המעט החסר יחסרנו חסר גדול כמו שאמר שלמה ע"ה בחכמתו (קהלת י' א') זבובי מות יבאיש יביע שמן רוקח יקר מחכמה מכבוד סכלות מעט. ר"ל כאשר הזבוב שהוא קטן מפסיד לגמרי אל הדבר החשוב מאד שמן הרוקח כן סכלות מעט ליקר החכם והנכבד כי מדות הכילות גורם לאיש להיות בליעל במדות הטובות. ונקרא שמו בליעל כמו שמצינו בנבל הכרמלי מפני שאמר (שמואל א' כ"ה י"א) ולקחתי את לחמי ואת מימי וגו' ואמר עליו (שמואל א' כ"ה כ"ה) אל נא ישים אדוני את לבו אל איש הבליעל הזה על נבל:
+<b>ר' יהושע אומר חבר רע רבי יוסי אומר שכן רע.</b> בהיותו בעצמו רע אל חבריו ושכניו:
+<b>ר' שמעון אומר הלוה ואינו משלם.</b> לא היה יכול לומר בכלל הפך כי הרואה את הנולד שיתרחק ממנה האדם שכל אחד מרוחק ממנה מאליו אבל יכול להדבק בה על ידי הפועל. ולקח דבר אחר שיש לאדם להראות את הנולד. ומי שאינו רואהו אינו מתרחק מדרך רעה כמו הלוה ואינו משלם שבשעת הלואה היה לו לחשוב ולראות אם יוכל לפרעו כשיגיע זמן הפרעון. ואם לא יכיר בשלו כי יהיה בידו יכולת לא ילוה עתה משום דוחק שיהיה לו וידחוק השעה גם אם הוא צריך ההלואה הרבה מאד:
+<b>אחד לוה מן האדם כאלו לוה מן המקום ב"ה.</b> שמצינו הלואה בהקב"ה שנאמר (משלי י"ט י"ז) מלוה ה' חונן דל וגמלו ישלם לו. ר"ל כאלו מלוה ה' אותו החונן לדל ושכר גדול יש לו. וזהו שנאמר כאן כאלו לוה מן המקום כלו' לבל תחשוב אחר שאין לי במה שאפרענו וכבר תבעני בב"ד ולא מצאו לי דבר למשכן ויצאתי זכאי מה פשעי ומה חטאתי וכאלו לוית מן המקום ב"ה הדבר עליך ואם אתה פטור מדיני אדם אך לא מדיני שמים. וכאשר לא תפטר בשביל בני האדם היה הדין בינך ובין השם. כי בהיות לך דין הלואה עם בני אדם אינך פטור אע"פ שבני אדם פטרוך מה טעם שנא' (תהלים ל"ז כ"א) לוה רשע ולא ישלם וצדיק חונן ונותן. כלומר כיון שלוה ואינו משלם רשע הוא. ואע"פ שאין לו כי מתחלה היה לו לעיין במה יפרעהו. אבל הצדיק חונן ונותן מה שיש לו ליתן ולפרוע בהן נותנו כי על כל פנים הוא נזהר מתחלה במה יוכל לפרוע ואע"פ שלאדם הפורע חובו אין מחזיקין טובה לו. אך הצדיק שהוא בדרך ארץ חן בשפתותיו ואף כשמחזיר ממונם לבני אדם מחזיקין לו טובה ונעשין אוהביו על ידי הממון שלהם:
+<b>ר' אליעזר אומר לב רע אמר להם רואה אני את דברי אלעזר בן ערך מדבריכם שבכלל דבריו דבריכם:</b>
+
+Mishnah 10
+
+<b>והם אמרו.</b> תלמידי רבן יוחנן בן זכאי:
+<b>שלשה.</b> שלשה דברים. כמה וכמה דברי' אמרו אלא ר"ל שהיו רגילין כל אחד לומר שלשה דברי' בכל יום כענין שאמרו (ברכות יז.) מרגניתא בפומיה דרב בדברים הצריכין תדיר:
+<b>ר' אליעזר אומר יהי כבוד חברך חביב עליך כשלך.</b> הלכות דרך ארך שאנו כאן לחזר אחר כבוד חברו ויחפוץ כי יכבדוהו כאשר חפץ בכבוד עצמו. והוא מדרך המוסר:
+<b>ואל תהי נוח לכעוס.</b> ידוע הוא כי מדת הכעס היא רעה עד מאד אך טבע בני אדם להיות נמשך אחריה על כן אמר שעל כרחך פעמים מכעס הזהר שלא תהא נוח לכעוס כי יחפוץ רצונך את הכעס. תשקול במאזני שכלך אם מפני הדבר ההוא ראוי לכעוס ואם תמצא (שאם) [שום] טענה להסיר כעסך בטלהו. אך על דבר שראוי לכעוס על כל פנים ואז יהיה כעסך עמך וזהו שאמר שלמה ע"ה (קהלת ז' ט') אל תבהל ברוחך לכעוס כי כעס בחיק כסילים ינוח. ר"ל שלא ימהר לכעוס כי אם בהמתנה ולצורך גדול [ואף בדבר שהוא צריך אל הכעס] ולא יעשה כמו הכסיל כי מפני שהכעס שוכן בחיקו הוא ממהר לכעוס ולא ידע למשול ברוחו. (ואף בדבר שהוא צריך אל הכעס) גם כי הוא יודע שמקלקל מפני כעסו בכל זאת לא ימנע את רוחו כמו הנחש שהארס בשיניו לדעת מקצת החכמים (סנהדרין עח.) וכשנושך הארס יוצא מאיליהן ואין הנחש צריך להשליכו. כן הכעס בחיק כסילים לשם נמצא מאיליו יוצא. וזהו שאמרו חז"ל (ערובין סה:) בשלשה דברים אדם ניכר בכוסו בכיסו בכעסו:
+<b>ושוב יום אחד לפני מיתתך.</b> ישוב היום שמא ימות למחר. ולפי שאינו יודע יום המיתה נמצאו כל ימיו בתשובה. וזהו שנאמר (קהלת ט' ח') בכל עת יהיו בגדיך לבנים. שלשה דברים הללו מרגניתא בפומיה דר' אליעזר בן הורקנוס מפני שהם דברים הצריכין לכל אדם תדיר:
+<b>והוי מתחמם כנגד אורן של ת"ח.</b> כנגד פי' קרוב:
+<b>והוי זהיר מגחלתן שמא תכוה.</b> משל למתחמם כנגד האור אם עמד ממנו ברחוק כראוי לו נמצא נהנה ואינו נכוה. ואם קרב יותר מדאי נמצא נכוה. כך המתחמם כנגד אורן של חכמים ונהנה מחכמתם צריך לעמוד לפניהם מתוך אימה ויראה וכובד ראש. ואל ינהג קלות ראש בפניהם ואל יקרב להם יותר ממה שהקריבוהו שמדה זו מרחקתו ומחייבתו עונש גדול ואין צריך לומר בזמן שנכשלין בדבר עבירה:
+<b>שנשיכתן נשיכת נחש ועקיצתן עקיצת עקרב.</b> ושמא תעלה על דעתך שאתה יכול לפתותו. כדרך שלוחשין את הנחש ואינו נושך. אין הדבר כן. אלא נשיכתן נשיכת נחש ולחישתן לחישת שרף אשר לא ישמע לקול מלחשים:
+<b>וכל דבריהם.</b> <small>(אמר המעתיק לפי הנראה חסר כאן איזה תיבת והענין מובן)</small> ולומר גם יש בי רוח חיים אעשה סברות כמוהו ואין חכמה בידך ופן תחטא על סברתך. כי דבריהם בחרו ופלפול מחכמתם השורפת בקרבם. וזה הדבר אינו מן השלשה שמונה ר' אליעזר אומר כי לא היה אומר בכל יום ובפעם אחת שישית אל לבו ליזהר בכבוד חכמים די לו זמן מרובה. כי איננו דבר הצריך זכירה בכל יום כשלשה הראשונים:
+
+Mishnah 11
+
+<b>רבי יהושע אומר עין הרע.</b> פי' מי שאינו שמח בחלקו ועויין את חברו העשיר ממנו מתי יעשר עושר גדול כמוהו והוא גורם רע לעצמו. ולחברו כאשר אמרו חכמי הטבע. מכל אשר לרעהו אויר עולה מן המחשבה ההוא ושורף את הדברים שעויין בהם בעיניו הרע. גם בקרבו ישרף אחר שמתאוה לדברים שאין יכולת מצוי בידו לעשות המחשבה ההיא מקלקלת גופו כי יתקצר רוחו ומציאתו מן העולם וזהו עין הרע שאמר ר' יהושע וראי' לזה הפי' על שאמר בכאן עין הרע בלשון זכר שזהו העויין ברע. ולמעלה אמר עין רעה שפי' על מדת הכילות שלא כדברי מקצת המפרשים ויצר הרע ושנאת הבריות כמשמען מוציאין את האדם מן העולם:
+
+Mishnah 12
+
+<b>רבי יוסי אומר יהי ממון חברך חביב עליך כשלך.</b> לקיים בו מצות בעליו:
+<b>והתקן עצמך ללמוד תורה.</b> התקן עצמך במדות טובות כדי שתלמוד את התורה ותגיע אל מעלת החסידות כדאמר ולא עם הארץ חסיד. וזהו שאמר שלמה ע"ה (משלי כ"ד ז') ראמות לאויל חכמות בשער לא יפתח פיהו. ר"ל כי האויל החכמה אליו רחוק וגבוה גבוה מי ימצאנו. ובמקום שפוסקין את הדין ומדברים בחכמה יחסום פיהו כי לא ידע להשיב (משלי שם) מחשב להרע לו בעל מזמות יקראו. שלא תאמר בשביל שאין דעת האויל (בכוונת) [מכוונת] לא נתחכם. כי אין לו סברא לדעת החכמה והנה הוא מחשב להרע וסברתו גדולה ומחודדת לעשות רע עד כי יכנו שמו ויקראו בעל מזימות. ולא הניח חכמת התורה אך מפני רוע לבבו כי הכלי לקבל יש לו. גם יש בכלל <b>התקן עצמך ללמוד תורה</b> למעט התענוגים כדי שילמוד תורה הרבה כמו ששנינו (ו ד) כך היא דרכה של תורה פת במלח תאכל ומים במשורה תשתה ועל הארץ תישן וחיי צער תחיה ובתורה אתה עמל. כי המרבה בעדונין לא תשכון בתוכו החכמה כמו שאמרו צוארו שמן (קו') [שוקו] עבה:
+<b>שאינה ירושה לך.</b> ולא תשיגנה אם לא תיגע בה כי אינה כירושת אבות שהבן זוכה בלי טורח וגם בהיות אבותיך חכמים ונבונים מכמה דורות לא תחשוב ותאמר תורה חוזרת לאכסניא שלה בלי עמל וכי פרי צדיק עץ חיים (משלי יא ל). ואין הדבר כן כי אם למחזיקים בה ותומכיה מאושר ולאבותיך לבדם ניתנה החכמה ולא תירש אותם. ואם תחפוץ אותה קנה אותה לעצמך ביגיע כפיך ואם כה תעשה אשריך וטוב לך:
+<b>וכל מעשיך יהיו לשם שמים.</b> אפי' דברים של רשות כמו האכילה והשתיה והישיבה והקימה וההליכה והשכיבה והתשמיש והשיחה וכל צרכי גופך יהיו כולם לעבודת בוראך או לדבר הגורם עבודתו. אכילה ושתיה כיצד אין צריך לומר שלא יאכל דברים האסורים אף כי אכל ושתה דברים המותרים. והיה רעב וצמא אם להנאת גופו עשה אין זה משובח. אלא אם כן יכוין להשלים צרכי גופו ושיאכל כדי חיותו לעבוד את בוראו. גם האכילה הגסה עושה רעה גדולה שכן אמרו חכמי הטבע שרוב החלאי' הנולדי' הם מסבת רובי המאכלים ואין לאדם לאכול כי אם עד שיסיר הרעבון ובזה ישמור מצרה נפשו ויגרום לגופו הבריאות אבל לא יאכל כל זמן שימתק לחכו כי לעולם מתאוה החך לאכול עד שיתמלא כריסו כפי מה שאדם יכול למלאתו. ובזה יהיה לו כל חלי וכל מכה וזהו שנאמר (משלי י"ג כ"ה) צדיק אכל לשבע נפשו ובטן רשעים תחסר. כי האצוטמכא אינה יכולה לטחון אלא מה שהיא יכולה להחזיק וכשממלאין אותה ואוכלין עד שהחך לא תתאוה לאכל מחסרים בטנם ומקלקלין אותו והחסרון בבטן זה הקלקול. אך הצדיק שאוכל לשובע נפשו ולהסיר הרעבון לבד הוא מקיים הגוף שאוהב נפשו לעשות הטוב והישר בעיני ה' והמשכילים יבינו. הישיבה והקימה וההליכה כיצד אין צריך לומר שלא לישב במושב לצים ושלא לעמוד במקום חטאים ושלא ילך בעצת רשעים אלא אפילו לישב ביסוד ישרים ולעמוד בדרך צדיקים ולילך בעצת תמימים אם עשה להנאת עצמו ולהשלים חפצי גופו ותאותו אין זה משובח אלא אם כן עשה לשם שמים. שכיבה כיצד אין צריך לומר בזמן שיכול לעסוק בתורה ובמצות ומתגרה בשינה לענג את עצמו שאין ראוי לעשות כן אלא אפי' בזמן שיגע וצריך לישן כדי לנוח מיגיעו אם עשה להנאת גופו אין זה משובח. אלא אם כן נתכוון להשלים צרכי גופו כדי שיוכל לעבוד את בוראו ויתן שנת לעיניו ולגופו מנוחה לצורך הבריאות ושלא תטרף דעתו בתורה מחמת היגיעה. מתשמיש אין צריך לומר שלא יעבור עבירה אלא אפי' בעונה האמורה בתורה. אם עשה להנאת גופו או להשיג תאותו הרי זה מגונה. ואפי' נתכוון כדי שיהיו לו בנים שישמשו אותו וימלאו את מקומו. אין זה משובח אלא אם כן שיהיו לו בנים לעבוד את המקום ב"ה או שנתכוון לשמש מטתו כדי לקיים העונה האמורה בתורה כאדם שפורע את חובו לבעל חובו. השיחה כיצד אין צריך לומר לספר לשון הרע ונבלות הפה וכיוצא בהן. אלא אפילו לספר בדברי החכמה צריך שתהיה כוונתו לעבודת בוראו או לדבר המביא לידי עבודתו. כללו של דבר חייב אדם לשום עיניו ולבו על דרכיו ולשקול את כל מעשיו במאזני שכל. וכשרואה דבר שמביא לידי עבודת הבורא יתברך יעשנו ואם לאו יפרוש ממנו וכן כתב הרמ"ה ז"ל:
+
+Mishnah 13
+
+<b>רבי שמעון אומר הוי זהיר בקריאת שמע.</b> הזהיר על קריאת שמע יותר מבתפלה מפני שזמן התפלה גדול ורחב שהוא עד ארבע שעות וזמן קריאת שמע קצר ומכוון עם הנץ החמה כותיקין. וזהו לשון <b>הוי זהיר</b> כי צריך זהירות גדולה:
+<b>וכשאתה מתפלל אל תעש תפלתך קבע אלא תחנונים לפני המקום ב"ה.</b> שיאמר התפלה כעני המתחנן ושואל דבר שהוא צריך כי תחנונים ידבר רש. ולא כאדם השואל ואינו צריך בו. שאינו מתחנן בלב גמור ולא בשברון הנפש. וכל איש צריך לבקש על עצמו כי אדם אין בארץ אשר לא יחטא. גם לא תהיה אליו התפלה כמשוי ולא יעשנה כמי שפרע חובו שנאמר <small>(אמר המעתיק לפי גרסת משנתינו מביא הפסוק מן יואל ב' י"ג)</small> (יונה ד' ב') אל חנון ורחום ארך אפים ורב חסד ונחם על הרעה. כי כל אדם צריך רחמים ואם משחקת לו השעה כי השם ית' מאריך אפו ומחול עליו לא על צדקותיו הוא מרחם עליו וצריך להתחנן לו פן ינחם ה' על אשר נחם על הרעה. כי שמא יגרום החטא ולאו כל שעתא ושעתא מתרחיש ניסא:
+<b>ואל תהי רשע בפני עצמך.</b> שלא יהא רשע בפני עצמו שאינו יכול לחזור בתשובה. שנמצא זה מתיאש לבו מן התשובה ואם באת לידו עבירה הותרה לו. לפי שמעלה דעתו שהיא קלה כנגד החמורו' שעבר עליהן. וגם לא יהיה צדיק בפני עצמו כמו שאמרו במס' נדה (דף למד ע"ב) משביעין את הולד במעי אמו אפי' כל העולם אומרי' שאתה צדיק תהיה בעיניך כרשע. ולא רשע ממש אלא יהי' בעיני עצמו מחצה חייב ומחצה זכאי אם עשה מצוה אחת אשריו שהכריע עצמו לכף זכות עשה עבירה אחת אוי לו שהכריע עצמו לכף חובה. וזהו שאמרו בויקרא רבה <small>(קדושין מ.)</small> לעולם יראה אדם עצמו כאלו הוו מחצה זכאי ומחצה חייב שנא' (משלי י"ד ט"ז) חכם ירא וסר מרע. ר"ל החכם אע"פ שסר מרע הוא ירא מפני שהוא רשע בעיניו ונמצא רץ אחר המצות כדי שיכריעוהו לכף זכות. ובורח מן העבירות שלא יכריעוהו לכף חובה:
+
+Mishnah 14
+
+<b>רבי אלעזר אומר הוי שקוד ללמוד תורה ודע מה שתשיב את אפקורוס.</b> שיקבע עצמו ללמוד תורה כדי שידע להשיב על דברי האפיקורוס שאם לא ישיבוהו כפי טענותיו ושקריו ילמדו העולם מהם וישתו מים הרעים בראותם כי נוצח אותו ונמצא שם שמים מתחלל. ואפיקורוס שבכאן הוא כופר בתורה שבעל פה והוא הדין למורים שלא כהלכה. ולשון הפקר הוא:
+<b>ודע לפני אתה עמל.</b> לפני בוחן כליות ולב. וכי תלמד תורה תטרח וישים כוונתך בה וביה תדע להשיב את אפיקורוס. וכשאתה מיגע את עצמך בתורה תשתעשע בה שמצינו שאמרה תורה (משלי ח' כ"ב) ה' קנני ראשית דרכו קדם מפעליו מאז. וכתיב בתריה ואהיה אצלו אמון ואהיה שעשועים יום יום. הנה לך כי הקב"ה היה משתעשע בה ויש לך לעשות כן. והוא שנאמר (משלי שם) משחקת בתבל ארצו ושעשעי את בני אדם. ר"ל כאשר היה התורה שעשועים להקב"ה קודם יצירת עולם כך תהיה משחקת בתבל אחר שנברא העולם ושעשועים לבני אדם:
+<b>ומי הוא בעל מלאכתך שישלם לך שכר פעולתך.</b> שלא תעשה מלאכת התורה רמיה כי השם ית' הוא בעל מלאכתך ואין נסתר מנגד עיניו. ועוד כי איך לא תטרח בה והנה יהיה לך שכר גדול עליה ובנאמנות ישלם לך שכר פעולתך ואע"פ שאמר' אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס. כדי להתגבר על היצר המסיר אותו מלעשות המצות וללכת בדרך ישר טוב לחשב כי פרס יהיה לו עליהם שלא יתן פתחון פה ליצר לקטרג. ועוד כי לא הזהירו לדעת את זה כדי לעבוד את המקום ב"ה מפני סבת השכר אלא שכשם שאדם חייב לחקור ולידע יחודו של מקום וגדולתו ותבונתו ונפלאותיו אשר עשה כדי להוסיף בו אהבה. כך חייב שישלם שכר הפעולה לעלות על לבו גודל חסדיו של מקום ב"ה אע"פ שהוא אדון כל המעשים וקונה הכל וכלנו עבדיו לעבדו ולשרתו כעבד מקנת כסף בלא שיתן שכר פרס ושכר פעולתנו איתנו ועל כל פנים נוסיף לו אהבה עליה ונעבוד אותו מיראה ומאהבה:
+
+Mishnah 15
+
+<b>ר' טרפון אומר היום קצר והמלאכה מרובה.</b> היום קצר אלו ימותיו שהם קצרים כנגד התורה שהיא מרובה ארוכה מארץ מדה ורחבה מני ים ואין יורד לסוף. וזהו שאמרו <small>(שמו"ר מז ז)</small> אותם ארבעים יום שעמד משה רבינו ע"ה בהר סיני לא ישן. משל למלך שאמר לעבדו מדוד זהובים מכאן ועד למחר וכל מה שתמדוד יהיה שלך. איך יישן והלא באותה שעה יפסיד כמה וכמה. כך אמר משה אם אישן כמה מרגליות מדברי תורה אפסיד. על אחת כמה וכמה אנו בל ניתן שינה לעינינו ולעפעפינו תנומה:
+<b>והפועלים עצלים והשכר הרבה.</b> אלו בני אדם שמתעצלין ללמוד תורה כי גם החכמים הזריזין מתעצלין הם. כי טבע האדם הוא להתעצל ואין אדם ניצל הימנה יש מרבה ויש ממעיט:
+<b>ובעל הבית דוחק.</b> שליט בעולמו שיצוה עליה. ואינך כפועל העושה פעולתו בקבולת אם יעשה מעט נותנין לו שכר מועט ואם עשה הרבה נותנין לו שכר הרבה לפי חשבון שפסקו על המלאכה כלה ואין הבעלים קפדים. אלא הקב"ה מצוה אותך מלאכת התורה ולא תלינן פעולתה אתך בכל אשר תוכל לעשות ואם תעבור על מצותו עונש גדול תענש שאין לך רשות להבטל אפי' שעה אחת:
+
+Mishnah 16
+
+<b>הוא היה אומר לא עליך המלאכה לגמור.</b> שלא תעלה על דעתך אינני רחב לב ולא אוכל לגומרה ומה יתרון בעמל ומה אועיל ביגיעתי שלא עליך לגומרה אלא אחר שבתורה אתה עמל קיימת מצות בוראך:
+<b>ולא אתה בן חורין להבטל ממנה.</b> שלא תאמר הואיל ואיני חייב לגמור את המלאכה לא אעצר את עצמי אלא אלמוד בכל יום שעה אחת. ולא כן הדבר. כי עבד קנוי אתה עליה להגות בה יומם ולילה ואז תצליח את דרכיך ואז תשכיל:
+<b>אם למדת תורה הרבה נותנין לך שכר הרבה.</b> לומר שיש יתרון למרבה מדעתו ונחכם על הממעיט אע"פ ששניהם לא נתבטלו:
+<b>ונאמן הוא בעל מלאכתך.</b> שלא תפחד כפועל ובעל הבית שלא יאמר לך לך ושוב על שאין מעות בידו כי אתה עמל למי שישלם לך שכר פעולתך ומשלם בנאמנות:
+<b>ודע מתן שכרן של צדיקים לעתיד לבוא.</b> וכי תחשוב בזה יתחזק ידיך לעשות בתורה שהיא ארוכה מארץ מדה ורחבה מני ים ואין יורד לסוף (ובמצותו). מתוך כך אתה מעלה על לבך גודל חסדיו של הקב"ה ותוסיף בו אהבה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>עקביה בן מהללאל אומר הסתכל בשלשה דברים ואין אתה בא לידי עבירה. דע מאין באת.</b> ובזמן שתסתכל מאין באת המחשבה תגרום לך להיות שפל רוח ותנצל ממדת הגאוה שנאמר בה (משלי ט"ז ד') תועבת ה' כל גבה לב:
+<b>ולאן אתה הולך למקום עפר רמה ותולעה.</b> וכי תחשוב בלבך לאן אתה הולך לא תחפוץ בכל התענוגים כי לרמה אתה טורח. גם כל עושר וכבוד תבזה בעיניך וכל טובה תבהיל כי הכל הבל ורעות רוח. ועל ענין זה עשה שלמה המלך ספר קהלת והתחיל הבל הבלים להבהיל כל טובה וכל יקר. ואחר שההביל את הכל אמר סוף דבר הכל נשמע את האלהים ירא ואת מצותיו שמור כי זה כל האדם:
+<b>ולפני מי אתה עתיד ליתן דין וחשבון.</b> שהנבראים לא נבראו אך לירא את ה'. כי איך יחטא האדם אם יחשוב לפני מי עתיד ליתן דין וחשבון. ויותר על הפורענות והנסיון שיהיה לו על חטאיו כי יתבייש בשת גדול. משל למלך שנכנס אדם לפניו אם ימצאהו מרמה במעשיו או משקר דבריו הלא יתבייש בשת גדול. על אחת כמה וכמה לפני מלך מלכי המלכים הקב"ה. גם כי בהתבייש הנפש אחר שנתפרדה מן הגוף הבושת ההיא גדולה מהבושת בעודנה שמה כי טבע הגוף משכח וכי יעשה האיש דבר כיעור ויתבייש עליו מבני אדם לשנה או לשנתיים ישכח הדבר וילך הבושה מעליו וגם כי לא ישכח מלבו. יהיה הדבר ישן נושן והוסרה קצת הבושה כי טבע השכחה שבגוף מתערב עם טבע הנפש וכי אינו יכול להתגבר עליו לשכוח הדבר לגמרי על כל פנים יתגבר עליו להתיישן הדבר שהוא קצת השכחה שמסיר רוב הבושה. אך בהיות הנפש לבדה אין שכחה לפניה כי כלה ברה וזכה ואין שום טבע מהגשמים בתוכה. וכשמתביישת לפני מלך מלכי המלכים הקב"ה לעולם ולעולמי עד תעמוד בבושה כאותה שעה שהיתה עומדת לפניו וכמו הפעם ההוא תעמוד מבויישת לעולם. וזהו שאמרו רז"ל (ב"ב ע"ה.) אוי לה לאותה בושה אוי לה לאותה כלימה. לכן על כל פנים המעלה על לבו דברים אלו לא יבא לידי עבירה:
+
+Mishnah 2
+
+<b>רבי חנניה סגן הכהנים אומר הוי מתפלל בשלומה של מלכות שאלמלא מוראה.</b> שהוא קשה עלינו:
+<b>איש את רעהו חיים בלעו.</b> זה הענין ר"ל שיש לאדם להתפלל על שלום כל העולם ולהצטער על צער של אחרים. וכן דרכן של צדיקים כמו שאמר דוד ע"ה (תהלים ל"ה י"ג) ואני בחלותם לבושי שק עניתי בצום נפשי שאין לאדם לעשות תחנוניו ובקשתו לצרכיו לבד אך להתפלל על כל בני אדם שיעמדו בשלום ובשלומה של מלכות יש שלום לעולם:
+<b>רבי חנינא בן תרדיון אומר שנים שהיו יושבין ואין ביניהם דברי תורה הרי זה מושב לצים שנאמר ובמשב לצים לא ישב. </b> שני עניינים נקראו לצנות. האחד לשון הרע המדבר רע על חברו להכלימו ולבזותו בין אנשים ולהחזיקו נבזה בעיניהם. וזהו מן החטאים הגדולים אשר יחטא האדם ואשם. ואין מדה זו כי אם בלבד רוע מעללים ועליו אמר שלמה בחכמתו ע"ה (משלי כ"א כ"ד) זד יהיר לץ שמו עושה בעברת זדון. ר"ל כי שתי מדות אלו הרעות - זדון ויהיר שתיהן נכללו בלץ. וזד הוא המדבר על חברו ומבזה אותו בעיני העולם. ויהיר הוא במחשבה. שאין אדם נחשב לפניו כלום. והמוכתר בשני דברים הללו לץ שמו. ושמא תאמר איננו שומר לשונו אך ידיו אסורין לא יחטא בהן. על זה אמר עושה בעברת זדון. זה הגבר אשר לץ שמו כאשר יבא אל המעשה בכעס ובאכזריות יעשנו. כי הלצנות מורה עליו חטא שהוא רוע מעללים בלי ספק. ושלמה ע"ה היה מנחם לשומעים חרפת הלצנות ואינם משיבים ואמר (משלי ג' ל"ד) אם ללצים הוא יליץ ולענוים יתן חן ר"ל המתלוצצים ממך האלהים יתלוצץ מהם ויותר יפסידו בלצנות ממך השומע ולענוים השותקין וסובלין אותם ואינן משיבין הקב"ה יתן להם חן. אבל הכתוב שאמר ובמושב לצים לא ישב לא דבר מן הלצנים שאמרנו כי זה או בכלל חטאים או בכלל רשעים האמורים בראש הפסוק הוא. אלא מושב לצים קרא הפך ממה שכתוב אחריו כי אם בתורת ה' חפצו ובתורתו יהגה יומם ולילה. על העושים ישיבה של קבע על דעת לדבר בדברי הבאי ובוטלין מדברי תורה שפורקין עולה מעליה כי אם בשעה שאין להם עסק מלאכה. גם לא צריכין לדבר בעניניהם וקובעין מושב לדברים בטלים הרי זה נקרא מושב לצים ולענין בטול תורה נאמר הדבר הזה. כי בזה הפרק מדבר בענין בטלת התורה:
+<b>אבל שנים שהיו יושבין ועוסקין בדברי תורה שכינה שרויה ביניהם שנא' (מלאכי ג' ט"ז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וישמע ויכתב ספר זכרון לפניו ליראי ה' ולחשבי שמו.</b> ופשט הפסוק הוא על הצדיקים לעתיד לבוא כשיראו בני אדם את מעלתם ויאמרו על מה בא להם זה הדבר ויענו כי מפני תחלה נדברו איש אל רעהו בדברי תורה. וכתב בספר הזכרון ונותן להם עתה שכר פעולתן:
+<b>אין לי אלא שנים מנין אחד שיושב ועוסק בתורה שהקב"ה קובע לו שכר.</b> ר"ל שיושב ומחשב בתורה. כי על המחשבה נותנין שכר כמו על העוסק בדיבור:
+<b>שנאמר ישב בדד וידום כי נטל עליו.</b> כי השותק ומחשב בתורה כאילו נטל עליו עול התורה בהגיון. אבל הרמ"ה ז"ל גורס <b>מנין שאפי' אחד שיושב ועוסק בתורה מעלה עליו הכתוב כאלו קיים את כל התורה כולה שנא' ישב בדד וידום כי נטל עליו</b> ומאי משמע דהאי וידום לישנא דמלולי הוא כי נטל עליו עול הדיבור שהוא דורש לפניהם:
+
+Mishnah 3
+
+<b>רבי שמעון אומר שלשה שאכלו על שלחן ולא אמרו עליו דברי תורה כאלו אכלו מזבחי מתים.</b> ר"ל כי כל שלחנות הרי הן כאלו מלאו תקרובת ע"ז שנחשבת כצואה לפי שלא אמרו עליו דברי תורה. כי ישיבת שלשה אנשים נקראת חבורה שהם מזמנין בברכת המזון ואין להתחבר להן ואין דברי תורה ביניהם שהיא פריקת עול התורה שאוכלין ושותין ונהנים לזכרת התורה לא תעלה על לבבם. אוי להם אוי להנאתם:
+<b>אבל שלשה שאכלו על שלחן אחד ואמרו עליו דברי תורה כאלו אכלו משלחנו של מקום ב"ה שנאמר (יחזקאל מלכים א כ״ב:ל״ט) וידבר אלי זה השלחן אשר לפני ה'.</b> לשון וידבר הוא פרטי כמו שאתה רואה וידבר ה' אל משה שהוא פרט על שהיה מדבר אל משה לבדו. וכשרוצה הכתוב לעשות הדבר כלל למשה שיאמר לישראל כתיב לאמר. שהוא לשון כולל פיר' וידבר בפני עצמו בלא לאמר הוא מפרש למשה לבדו ולא שישמש אחרים. גם זה שנאמר וידבר אלי זה השלחן לשון וידבר הוא מפרט שזה השלחן הוא של מטה שלא תחשוב כי מפרט שזה השלחן של מעלה. ואף ע"פ שאינו ראיה לדבר זכר לדבר כמנהג רבותינו בכמה מקומות:
+
+Mishnah 4
+
+<b>רבי חנניה בן חכינאי אומר וכו' הרי זה מתחייב בנפשו.</b> מפני שהם שעות רצויות אין לו לחשב בהן כי אם דברים רצויים לפני המקום ב"ה. אלו הן דברי תורה. שאותן שעות כמה הם חשובות וראויות למחשבת התורה כי אין לו מלאכת לעשות ואיננו שומע קולות בני אדם:
+<b>ואם יפנה לבו לבטלה מתחייב בנפשו.</b> שמפסיד זמן כי תוכל להיות לו מחשבה ברורה ונכונה ומסירה אותו מהרהור דברי תורה:
+
+Mishnah 5
+
+<b>ר' נחוניה בן הקנה אומר כל המקבל עליו עול תורה מעבירין ממנו עול מלכות.</b> אחר שעושה תורתו עיקר ומלאכתו עראי הקב"ה ישמרהו מכל דבר רע שלא יצטרך ליבטל מלימוד התורה ולא יתן בלב המלך הלוקח נפשות לעשות מלאכתו לקחת את זה וינצל ממלאכת המלכים להקים רצונו לעסוק:
+<b>ועול דרך ארץ.</b> לא יצטרך לעשות מלאכה הרבה לצורך פרנסתו ובמעט יספיק לו לכדי חיותו. כי מלאכת הצדיק מתברכת ונפשו שמחה בחלקו:
+<b>וכל הפורק ממנו עול תורה נותנין לו עול מלכות.</b> שהוא חושב לעשות מלאכתו הרבה אם יניח מלאכת התורה והשם יתברך יפר מחשבתו ויתן בלב המלך לקחתו לעשות מלאכה לו. כי (משלי כ"א א') פלגי מים לב מלך ביד ה' על כל אשר יחפץ יטנו:
+<b>ועול דרך ארץ.</b> שהוא נודד וטורח אחר מחייתו ולא יוכל למצאה. גם כי ימצאנה לא ישמח בחלקו וכל ימיו להבל יגע להעשיר ולהוסיף עושר על עושר וכענין שנאמר (קהלת ה' ט') אוהב כסף לא ישבע כסף ונמצאו כל ימיו יוצאין בעמל ויגיעה ולא יהיה לו מנוחה לעולמי עד:
+
+Mishnah 6
+
+<b>רבי חלפתא איש כפר חנניה אומר עשרה שיושבין ועוסקין בתורה שכינה שרויה ביניהם שנא' אלהים נצב בעדת אל.</b> ואין עדה פחות מעשרה:
+<b>מנין שאפילו חמישה שנא' ואגדתו על ארץ יסדה.</b> היד נקראת אגודה שיש בה חמש אצבעות:
+<b>ומנין שאפילו שלשה שנאמר בקרב אלהים ישפט.</b> ואין בית דין פחות משלשה:
+<b>ומנין שאפי' שנים שנא' אז נדברו יראי ה' איש אל רעהו. ומנין שאפי' אחד שנא' בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך.</b> ואם אפי' אחד יש לו שכר הרבה הלא פשוט הוא כי אם לעשרה עד שנים יתנו להם שכר. אלא ר"ל ליתן לכל אחד שכר לפי שהם רבים:
+
+Mishnah 7
+
+<b>רבי אלעזר איש ברתותא אומר תן לו משלו.</b> זה מדבר בין לענין גופו של אדם בין לענין ממונו. ולומר שלא ימנע אדם את עצמו ולא את ממונו מחפצי שמים. וזהו שאמר:
+<b>שאתה ושלך שלו.</b> שאינך נותן משלך ולא מגופך ולא מממונך (אלא) משל מקום ב"ה שהכל שלו. כי ממון האדם פקדון הוא בידו משל הקב"ה אלא שיש יתרון בו על שאר הפקדונות שיכול לקחת ממנו די צרכיו והשאר יתנהו באשר רצון המפקיד מלך מלכי המלכים הקב"ה אשר צוהו. ויש לשמח הרבה מאשר יכול להנות מן הפקדון (בדיבור) [<small>אמר המעתיק נ"ל להגי' די צרכיו</small>] וכי יעשה רצון בעליו מן הנשאר. משל למלך שנתן לעבדו אלף זוזי ואמר לו טול אתה המאה לעצמך ותן התשע מאות לתשעה בני אדם. והלא שמח הוא:
+<b>וכן בדוד הוא אומר (ד"ה א' כ"ט י"ד) כי ממך הכל ומידך נתנו לך.</b> במקום אחר כתיב שם (ד"ה א' כ"ט ט"ז) מידך היא ולך הכל. והוא נאמר לענין הגוף על שהכינו לבנות בית קדשו. וזהו שכתוב ומידך נתנו לך נאמר לענין הממון כמו שאומר בראש הפסוק כי נעצור כח להתנדב כזאת כי ממך הכל ומידך נתנו לך:
+<b>רבי יעקב אומר המהלך בדרך ושונה ומפסיק ממשנתו וכו'.</b> כי בעוד שהאדם שונה אין לו להשיח שיחת חולין כי צריך לעמוד ביראה ובאימה לפני התורה כענין שאמרו (שבת ל:) כל תלמיד ששונה ואין שפתותיו נוטפין מור תכוינה מאחר שהוא משתמש בכתרו של תורה שהוא כתרו של הקב"ה צריך שלא ידבר שיחה בטלה ואם קל ראשו להפסיק ממשנתו הרי זה מתחייב בנפשו והדין נותן:
+
+Mishnah 8
+
+<b>רבי דוסתאי בר ינאי משום ר' מאיר אומר כל השוכח דבר אחד ממשנתו מעלה עליו הכתוב כאלו מתחייב בנפשו שנאמר (דברים ד יט) רק השמר לך וגו'.</b> אשר לא נתן בלבבו לאמר כי השכחה מצויה בבני אדם היה לו לחזור ההלכה הרבה פעמים ולחשוב בה כל היום וכל הלילה עד שלא תוכל לסור מלבו ולא עשה הרי זה מתחייב בנפשו כי יבא להורות על פי הזכרתו ויאמר כך אמר לי ר' ויאסר המותר ויתיר האסור ונמצאת תקלה בא על ידו. ונקרא פושע מפני ששגגת תלמוד עולה זדון:
+<b>יכול אפי' תקפה עליו משנתו תלמוד לומר ופן יסורו מלבבך הא אינו מתחייב עד שישב ויסירם מלבו.</b> אם שכחה על ידי הזקנה או על ידי אונס אחר רחמנא פטריה:
+
+Mishnah 9
+
+<b>רבי חנינא בן דוסא אומר כל שיראת חטאו קודמת לחכמתו חכמתו מתקיימת.</b> לענין השתדלות נאמר הדבר. המשתדל לדעת חכמה כדי שידע לשמור את נפשו מן החטא ונחכם. חכמתו מתקיימת בידו ונמצא פורש מן העבירות ועושה מצוה כאשר למד והשכיל:
+<b>חכמתו קודמת ליראתו אין חכמתו מתקיימת.</b> לא השתדל מתחלה לדעת החכמה כדי לקיימה כי אם להבין ולהשכיל ולא תקיים בידו. והדין נותן. ד"א בזמן שיראת חטאו של אדם קודמת לחכמתו נמצא כשהוא למד משמרתו ומאשרתו לילך בדרך שהורגל ללכת בה מכמה ימים כשהוא ירא חטא ולבו מוסיף בה אהבה רבה ומתאוה להוסיף ממנה לפי שהיא מאשרתו למה שהורגל. אבל בזמן שחכמתו של אדם קודמת ליראת חטאו נמצאת החכמה מונעת אותו מעבירות שהורגל בהם וסופו לבעוט בה לפי שדומה עליו כמשוי:
+<b>הוא היה אומר כל שמעשיו מרובין מחכמתו חכמתו מתקיימת.</b> שבזמן שמעשיו של אדם מרובין מחכמתו נמצאת תאותו לחכמה גדולה מחכמתו. ונמצא כי בכל יום ויום מוסיף חכמה על חכמתו:
+<b>וכל שחכמתו מרובה ממעשיו אין חכמתו מתקיימת.</b> שנמצאת תאותו לחכמה פחותה מחכמתו ונמצא כי חכמתו תהיה פוחתת והולכת. כך פירשו הראשונים ז"ל. אבל יש לשאול איך אפשר להיות מעשיו מרובין מחכמתו ואם אינו יודע התורה והמצות וכי יש לו לעשות המעשים האלו על מה עשאם. אלא שזו המשנה דברה לפי עצה טובה נאה ומקובלת שיש לו למי שאינו יודע שלא יאבד נפשו ושיקבל על עצמו לעשות כל הדברים אשר יגידו לו החכמים ולא יסור מהן ימין ושמאל כאשר ידעם ועל פי התורה אשר יורו אותו ועל המשפט אשר יאמרו לו יעשה ומיד שקבלה זו יקבל על עצמו בלבב שלם ובנפש חפצה מעלה שכר כאלו קבל עליו כל המצות. ועל דרך זו אמרו <b>כל שמעשיו מרובין מחכמתו</b> כי אף מי שאינו יודע ואינו עושה נקראין מעשה על שם כי יש לו שכר עליהם כאלו עשאם מפי הקבלה. וכן מפורש באבות דר' נתן (כב.) דתנן התם. כל שמעשיו מרובין מחכמתו חכמתו מתקיימת שנאמר נעשה ונשמע. שהקדימו ישראל העשייה לשמיעה והיה להם לומר נשמע ונעשה כי קודם שיוכל לעשות את המעשה צריכין לשמוע מה יעשו אלא שקבלו עליהם תחלה לעשות כל אשר יצוה עליהם וישמעו ומיד קבלו שכר כאלו עשאם. וכל שחכמתו מרובה ממעשיו וכו' שלא יאמר אשנה הלכה זו ואקיימנה אשנה כל התלמוד ואקיימנו ואם כה יאמר לא תתקיים חכמתו. כי צריך תקון המדות תחלה ואחר כך תתקיים חכמתו:
+
+Mishnah 10
+
+<b>הוא היה אומר כל שרוח הבריות נוחה הימנו רוח המקום נוחה הימנו.</b> ר"ל מי שמשאו ומתנו נאה עם הבריות וכלם מכירים כי באמונה עם הבריות. וכדאמרי' במסכת יומא (דף פ"ו) כל תלמיד שקורא ושונה ונושא ונותן באמונה עם הבריות מה הבריות אומרות עליו אשרי פלוני שלמד תורה אשרי אביו אשרי אמו (<small>אמר המעתיק בגמרא שלפנינו איתא</small> אשרי רבו) שלמדוהו תורה וכו'. ועל זה <b>רוח המקום נוחה הימנו</b> מפני שהתורה מתקלסת על ידו:
+<b>וכל שאין רוח הבריות נוחה הימנו אין רוח המקום נוחה הימנו.</b> לא יהיה נקי מה' ומישראל:
+<b>רבי דוסא בן הרכינס אומר שינה של שחרית. </b> שמבטלת התפלה בזמנה:
+<b>ויין של צהרים.</b> שמבטל תלמוד תורה ומביא לידי עבירה:
+<b>ושיחת הילדים.</b> שאותו השעשוע מושך את לבות בני אדם על ידי אהבתם את הנערים ונמצאת התורה מתבטלת:
+<b>וישיבת בתי כנסיות של עמי הארץ.</b> וכמה רעות בישיבת כנסיות:
+<b>הן מוציאין את האדם מן העולם.</b> כי על מה נברא אדם אך לעסוק בתורה והיא אורך ימים ושנות חיים. ואם לוקח הוא דברים כאלה ולמה לו חיים וראוי לטרדו מן העולם כי הבל הוא והבל ימיו ואחר שחיה כמה שנים ונתעסק בעסקו ולא הועיל הואיל שבטל התורה על מה יוסיפו לו ימים. משל למלך שנתן מאה כסף לעבדו והשליכם לים וחזר ובקש ממנו אחרים והלא ראוי שלא יתן לו יותר. כך מי שאינו עוסק בתורה:
+
+Mishnah 11
+
+<b>רבי אלעזר המודעי אומר המחלל את הקדשים.</b> זה המפגל את הקדשים ומטמאם. אחד קדשי מזבח ואחד קדשי בדק הבית המחלל אותם אין לו חלק לעולם הבא:
+<b>והמבזה את המועדות.</b> סמך שני הדברים האלה מפני שנקראו קדשים. בקדשים כתיב קדש קדשים. ובמועדות כתיב אלה מועדי ה' אשר תקראו אותם מקראי קדש. והמחלל את שניהם אין לו חלק לעולם הבא מפני שחלל קדשי ה'. ועל זה אמרו רז"ל (פסחים קיח.) כל המחלל את המועדות כאלו עובד ע"ז שנאמר (שמות ל"ד י"ז) אלהי מסכה לא תעשה לך וסמיך ליה את חג המצות תשמר. ואמר בכאן המבזה ולא אמר המחלל את המועדות מפני שאינו מדבר ביום טוב עצמו כי בזה לא הוצרך לדבר שיום טוב כשבת הוא. אלא מחולו של מועד מדבר לעושה ביד מלאכת איסור והוא מבזה חולו של מועד. ואומר אלו הימים. אין להם קדושה כל כך כימים הראשונים ועושה בהם כל מלאכה ותועבה עושה גם בוש לא יבוש:
+<b>והמפר בריתו של אברהם אבינו.</b> זה המושך בערלתו לכסות העטרה ונראה כערל כמי שעושה להכעיס כדי להבזות המצות:
+<b>והמלבין פני חברו ברבים.</b> זהו תולדת הדברים שיהרג בהם ואל יעבור. והאבות הם שלשה ע"ז וגלוי עריות ושפיכות דמים. תולדת ע"ז עצי אשרה וכדאמרינן (פסחים כה.) בכל מתרפאין חוץ מעצי אשרה. ואע"פ שאין ע"ז עצמה אלא משמשיה יהרג ואל יעבור קודם שיהנה ממנה. תולדת גלוי עריות המסתכל או המדבר עם אשת איש שיהרג עליהם ואל יעבור. כההוא עובדא במסכת סנהדרין (דף ע"ה.) במי שהעלה ליבא טינא שאמרו שם תעמוד לפניו ערומה ימות ואל תעמוד לפניו ערומה. תספר עמו מאחרי הגדר ימות ואל תספר עמו מאחרי הגדר. ותולדת שפיכות דמים המלבין פני חברו ברבים שדמו בורח מפני הבשת וכדאמרינן (ב"מ נח:) חזינא לי' דאזיל סומקא ואתי חיורא ועל זה אין לו חלק לעולם הבא:
+<b>והמגלה פנים בתורה.</b> זה המעיז פניו כלפי התורה לעשות עבירות בפרהסיא. והוא הדין למעיז פנים כלפי לומדיה:
+<b>אע"פ שיש בידו תורה ומעשים טובים אין לו חלק לעולם הבא.</b> והני מילי בשלא עשה תשובה ומת ביסורין שאין מיתה ויסורין ממרקין. אבל בשעשה תשובה אין לך דבר שעומד בפני התשובה. והכי מוקי לה בגמרא (ירושלמי) במסכת פאה (א.):
+
+Mishnah 12
+
+<b>רבי ישמעאל אומר הוי קל לראש.</b> ר"ל שיקלה עצמו למי שהוא ראש ואדון כמו שנאמר (משלי כ"ה ו') אל תתהדר לפני מלך ובמקום גדולים אל תעמד. שלא יחשוב אותך לאדם גדול והקל עצמך לפניו לעשות חפציו ולהשלים צרכיו. ואל תתודע אליו:
+<b>ונוח לתשחורת.</b> כלומר שיהא נוח בדבריו לשחוור. לא שיקל עצמו לפניו כי איננו אדון ולא שיתגבר עליו. גם כן יש בידו יכולת כי אחר ששופט את הארץ והפקידו המלך פקיד על עמו אי אפשר שלא יחשוב אל שנאיו להרע ויכול יוכל להם. אך באהבתו ירויח כי אדון הוא בארץ. ותשחורת הוא מלשון שחוור. בלע"ז שינייוריאו"י וכדאמרינן (ספרי דברים א') הדבק לשחוור פי' אדון וישתחוו לך. (והוי מקבל את כל האדם בשמחה) והרמ"ה ז"ל מפרש <b>לתשחורת</b> מן תרגום לא חמור אחד מהם נשאתי. שחרית. ר"ל שיהא נוח לאדם גדול וראש וגם נח לעבדו ולעשות רצונו:
+
+Mishnah 13
+
+<b>רבי עקיבא אומר שחוק וקלות ראש מרגילין לערוה.</b> ר"ל שהשחוק ודברי שיחה בטלה עם קלות ראש מרגילין לערוה. אבל כובד ראש ויראה הם סייג לעריות שכל זאת המשנה בסייגים מדברת:
+<b>מעשרות סייג לעושר.</b> וכדאמרינן במסכת תעניות (דף ט') על אותו תינוק שהיה קורא עשר תעשר. אמר לו ר' יוחנן עשר בשביל שתתעשר ואמר לו וכי מותר לנסות והא כתיב לא תנסו את ה' אמר ליה (הכי אמר) רבי אושעיא חוץ מזו שנא' הביאו את כל המעשר אל בית האוצר ויהי טרף בביתי ובחנוני נא בזאת וגו'. וע"ז נאמר <b>מעשרות סייג לעושר</b> שהרוצה להתעשר יתן מעשרות בעין יפה. ושלא יאמר אלף כורין איך אתן מאה למעשר והם שוין כמה. אלא יתנם. כי השם יתב' ויתע' נאמן לשלם לו כל מה שיתן ולהכפיל את השכר והוא אמת גם על פי הנסיון. וענין הצדקה הוא כמו המעשרות ובהרבות בצדקה יוסיף עושר על עשרו. ואל ימנע לב האדם מליתן מתנות גדולות לאביונים פן ימעט עושרו ולא יספיק. וידוע ידע כי זאת תהיה הסיבה אליו לעשות במשפט. ואל יחשוב העשיר הגדול בתתו הרבה בצדקה. אם לא נתן לפי עשרו ורוב נכסיו שינקה כי יעלה בלבבו דבר רע לאמר. כמה מעות פזרתי בצדקה כמה וכמה נפשות ימותו ברעב והצלתים. והוא לא ידע בכל אלה כי טוב העני ונותן הון רב כמו המעשר. כי הרש ואין לו אלא סאה ונותן מעשרו כראוי והעשיר יש לו אלפים סאה ונתן למעשר מאתים חסר אחת. יצא העני נקי מנכסיו והעשיר נתחייב בהם. כך הצדקה כל אדם שיש לו ליתן כפי כל מה שיש לו אם מעט ואם הרבה:
+<b>מסורת סייג לתורה.</b> מסורת אלו מלא וחסר והטעמי' שמסרו חכמי' לתלמידיהם. והם סייג לתורה שבכתב שלא תמצא הספרים חלוקים כי אם במקומות מועטים מה שאין כן בספרי התלמוד כי בכמה מקומות הגרסאות מתחלפות גם בכל יום ויום הסברות מתחדשות ומהם כותבין הגרסא על פי דעתם ונתנה רשות לסבלו. כי ספר שלם אין בארץ אשר לא יחטאו ותולין הטעות על הספר ולא על דעתם:
+<b>נדרים סייג לפרישות.</b> הפרישות היא מדה עליונית. וכמה מעלות טובות יש להשיג אלי' כדאמרינן נקיות מביאה לידי פרישות. והוא הפורש מהנאות העולם. ואפילו מדברים המותרים באכילה ובתשמיש. גם בכל התאות האחרות בהמנע מן הכבוד ומן השררה והעושר וכיוצא בהן. ומתרחק משרשי' ומתקרב אל עיקרי הנפש ויסודה והוא קרוב לעבודת הבורא ית' כיצד במאכל. האוכל מעט לכדי חיותו שיהא בריא כדי ללמוד תורה הרבה ולעשות מלאכת ה' מלאכה מרובה. או השותה די הסרת צמאו. לא ישתכר ולא יתגל בתוך אהלה. ומה שאינו משמש בהנאה כי אם לקיים המצוה הרי זה מדרך הפרישות שאין דעתו ליהנות מן העולם ועוד תועלת שניי' שישמור נפשו מחטא כי לשיתגבר עליו היצר ויתאוה לעשות עבירה יאמר בלבו מן ההנאות המותרות אני נשמר איך אעשה הרעה הגדולה הזאת. וחטאתי לאבי שבשמים כל הימים. וזה הדבר ימנעהו מן המכשולות. אך המתקרב אל טבע החומר ונמשך אחר תאותיו והנאותיו גם כי לא יעשה איסור. נמצא מתרחק מעיקר הנפש ויסודה. גם כי יגרום אל הנפש שתמשך אחר הגוף והחומר ומסעף אותה במערצה משרשיה ומיסודה. וכמו שכתוב (הושע ד' י"א) זנות ויין ותירוש יקח לב. והוא הדעת כמו שנאמר (משלי ט"ו ל"ב) ושמע תוכחת קונה לב. על כן נתנו עצה למי שאינו יכול (למשוך) למשול ברוחו ונמשך אחר ההנאות לנדור נדר לימים לאמר עד זמן פלו' לא אוכל ולא אשתה כי אם כזה או לאסור עצמו בדבר המותר וההרגל ישלוט עליו שמתוך כי הוא מקיים נדרו. נמצא מנהיג את עצמו לכבוש את יצרו ובזה תועלת בידו הפרישות וכדאמר ליה לר' פנחס אם לא יכלת למיכל חולין בטהרה כולה שתא. אכול לשבעה יומי. (<small>אמר המעתיק המאמר הזה הוא בירושלמי פ"ק דשבת והגרסא שם</small> לרב) . שהאוכל חולין בטהרה נקרא פרוש. כדאמרינן (חגיגה יח:) בגדי עם הארן מדרס לפרושים. אבל אין ראוי להגדיר את עצמו בגדרים אלא אם כן יצרו מתגבר עליו שיוכל לידור על דרך רפואה. אך מי שמושל ברוחו ויכול להשיג אל מדת הפרישות בלא נדר אין לו לדור. כדאמרינן לא דייך במה שאסרה תורה אלא שאתה אוסר עצמך את המותר אבל ודאי אם ראה אדם שיצרו מתגבר עליו צריך להרבות סייג מרובה. כפי מה שצריך לכבוש את יצרו. וכיון שנכבש יצרו חוזר למדת הבינונית משל לרופא בזמן שרואה שהחולי קל ונוח להתרפאת עושה לו רפואה קלה. ובזמן שרואה שהחולי כבד וחזק בורר לו רפואה חזקה עד שיתרפא ואחר כך חוזר ונותן לו דברים בינוניים שמעמידין את הגוף על בוריו. ועל זה אמרו נדרים סייג לפרישות ולא אמרו שבועה סייג לפרישות מפני שהשבועה היא פוסקת מיד מפני שהוא נשבע שלא יאכל דבר זה עד יום פלו' ואין זה סייג כי מיד נפסק שאינו יכול לעבור עליו. אבל נדר הוא שאומר אם אוכל יותר מזה השיעור עד יום פלוני יאסרו כל פירות שבעולם עד זמן אחר שיקצוב. זה נקרא סייג שהוא דבר שיוכל לעבור עליו. ומוטב למכוין לבו לשמים אם איננו שלטון בעצמו לעשות הסייג ההוא בלא נדר:
+<b>סייג לחכמה שתיקה.</b> זה סייג בין לחכמה עצמה בין למדותיה כיצד שאינו נכנס לתוך דברי חברו ועל מה שלא שמע אומר לא שמעתי. ואע"פ שאינה מכלל השתיקה. השתיקה מביאה לידי כך לחכמה כיצד שאינו מדבר בפני מי שגדול ממנו בחכמה כי הלומד בפני רבו ורואה סברא אחת כהלכה אל יחשוב מיד כי היא האמתית ולא ירצה לאומרה בטרם שיסיים רבו מלדבר. ואם יעשה כן יפסיד מה שיאמר רבו ולא ידע הסברות מן החכמים הקדמונים כי לבו נע ונד מלהודיע דעתם. וגם כי סברתו לא תוכל להיות מכוונת כל כך עד שישמע מה שאמרו הראשונים וישקול במאזני שכלו אי זו יכשר הזה או זה על כן השתיקה לתלמיד לפני הרב והגדול ממנו בחכמה סייג. ובהמצא סברא והרב עודנו מדבר והלא שותק לא יפתח פיו עד שיאירו דברי רבו וסברתו חקוקה בלבו. עד שיגמור הדברים וידע מה שלמדו רבו. ואחרי כן תהיה סברתו צלולה ומכוונת ועל זה אמר שלמה ע"ה (משלי י"ח ב') לא יחפץ כסיל בתבונה כי אם בהתגלות לבו:
+
+Mishnah 14
+
+<b>הוא היה אומר חביב אדם שנברא בצלם. חבה יתרה נודעת לו שנאמר כי בצלם אלהים עשה את האדם.</b> מפני שכפל הלשון יש לנו לומר שכך פירושו. חביב אדם שנברא בצלם. כי אף לא יודע הדבר. אלא כי נברא אדם בצלם אלהים אעפ"כ היה חביב לפניו אחר שנבראו בצלמו ובדמותו וכשגלה לנו הדבר חבה יתרה הודיענו:
+<b>חביבין ישראל שנקראו בנים למקום חבה יתירה נודעת להם שנאמר בנים אתם לה' אלהיכם.</b> גם כי הכפיל כראשון:
+<b>חביבין ישראל שנתן להם כלי חמדה.</b> שבו נברא העולם זאת התורה שכל העולם נברא בה. ושכל הנבראים לא נבראו אלא כדי לקיימה. וכל הדברים אשר תחת השמים כלם סבה לסבה לצרכי משמשי התורה. משל ליוצר כלי אומנותו ובו עושה כל מלאכתו כך התורה כליו של הקב"ה ובו נברא כל העולם כלו:
+<b>חבה יתירה נודעת להם שניתן להם כלי חמדה.</b> שבו נברא העולם:
+<b>שנאמר כי לקח טוב נתתי לכם תורתי אל תעזבו.</b> וידעת אלה הדברים הם לתועלת גדולה לדביקות אחר שנתגלה לנו כי האדם חביב לפניו מכל הבריות כי בצלם נבראו וישראל יודעין כי הם חביבין מכל שאר האומות כי נקראו בנים למקום ובחר בנו מכל העמים ונתן לנו את תורתו שמסיבתה נברא כל העולם כלו על כל פנים יודעים אנחנו כי קרוב אלינו השם ית' וית' לא יחשוב האדם. אף כי יעשה הישר בעיני ה' ולא יחטא שהוא קרוב אליו ואתה יודע כי השגת האנוש מועטת ואיננו שלם שיוכל להשיג אל הדבקות ולא שידמה לו וכי הוא רחוק ממנו לגמרי. חבה יתירה נודעת לו אם מזרע היהודים הוא. ואין לו להיות בעיניו לא רשע בפני עצמו ולא צדיק בפני עצמו. וזאת תהיה תורת האדם לא להתרחק ולא להתקרב והכל לפי רוב המעשה. כי אל הדבקות הגדול איך יש בנו ואין איש בארץ אשר יעשה טוב ולא יחטא. כמו שאמר ירמיה ע"ה (ירמיה ל' כ"א) והיה אדירו ממנו ומשלו מקרבו יצא והקרבתיו ונגש אלי. כשאני מקריבו נגש אלי. אבל אם אין אני מקריבו מי הוא זה אשר ערב את לבו לגשת אלי. וערב הוא מלשון ערבות:
+
+Mishnah 15
+
+<b>הכל צפוי.</b> כמו שכתוב (תהלים קל"ט א') ה' חקרתני ותדע אתה ידעת שבתי וקומי בנתה לרעי מרחוק וגו':
+<b>והרשות נתונה.</b> שנתן רשות ביד בני אדם לעשות כל אשר יחפוץ לבו אם טוב ואם רע כמו שנא' ראה נתתי לפניך וגו' ואמר רמז"ל כי זה הדבר הוא מן הפלאים שאע"פ שהרשות נתונה לאדם לעשות רצונו. והקב"ה יודע מה שיש לו לעשות קודם המחשבה וקודם המעשה ולא בהכרח יעשה האדם את הטוב ואת הרע. כי אם ברצון לבו והש"י יודע תחלה מה יהיה רצונו ואפי' המעשים השקולים שאפשר שיהיו ואפשר שלא יהיו את הכל יודע תחלת המעשה והוא פלא:
+<b>ובטוב העולם נידון.</b> והקב"ה אינו דן את האדם לפי מעשיו לבד אך בטובו ובמדת החסד. וזהו שאמר דוד ע"ה (תהלים כ"ה ז') חטאות נעורי ופשעי אל תזכר חטאת הן בין השגגות בין הזדונות שאדם עושה בנערותו בעוד יצרו תקפו ודעת נקלה. אך אותם שעושה אחר שגדל בשנים והוא בדעת שלם נקראים פשעים או מרי ועל זה היה מתודה ואומר בין החטאים שבנעורי בין הפשעים שאחר שגדלתי אל תזכור וכן יעלה לפניך זכרוני תזכירני לטובה אך כחסדך זכר לי אתה למען טובך ה' לפי שבטוב העולם נדון. ואף הרשעים נדונין בטובו כמו שנאמר (תהלים קמ"ה ט') טוב ה' לכל. והרשעים בכלל מעשיו של הקב"ה כדאיתא במדרש:
+<b>והכל לפי רוב המעשה.</b> שאע"פ שהעולם נדון בטוב ה'. אין כל האדם במדת החסד כי למרבה בחסידות מדת החסד היתרה על מעשיו מרובה. ולממעיט תהיה מעוטה. ואם כן כלם נדונין בטובו. גם כן הרשעים אין הטוב היתר על מעשיהם מרובה כמו לצדיקים. וגם הצדיקים אין המרבה והממעיט שוין כי הכל לפי רוב המעשה. וכמו שאמר במדרש (איכה ג' כ"ה) טוב ה' לקוו לנפש תדרשנו. אינו דומה המקוה ומתעסק למקוה ואינו מתעסק ורבינו משה ז"ל גורס אבל לא על פי המעשה. ומפרש הכל לפי רוב המעשה כמו ענין הצדקה כי מי שנותן אלף זוז באלף פעמים זהו לפי רוב המעשה אבל לא על פי המעשה זה שנותן בבת אחת מפני זה מתעוררת מחשבתו אלף פעמים לעשות טוב בתוך עמו. וזה לא התעורר כי אם פעם הראשונה:
+
+Mishnah 16
+
+<b>הוא היה אומר הכל נתון בערבון.</b> כל מה שהאדם לוקח מן העולם הזה על הכל הוא ערב ובניו ערבים ואל יחשוב היורש את אביו ואת אמו זה הממון ירושתי הוא אעשה ממנו כל רצוני שאין לו בשלו כלום כי לה' הכל. ומה שלקח ממנו בערבון הוא לוקח. ועתיד הוא ליפרע ממנו. משל לאדם שנכנס למדינה ולא מצא שם אדם. נכנס לבית אחת ומצא שם שלחן ערוך ועליו מכל מיני מאכל ומשקה. היה אוכל ושותה ואומר הלא בכל זה אני זוכה ושלי הכל אעשה ממנו כל רצוני. ולא היה רואה את הבעלי' שמביטין אותו במקום אחר. ועתיד הוא לשלם כל מה שיאכל וישתה והוא במקו' אשר לא יוכל להמלט:
+<b>ומצודה פרוסה על כל החיים.</b> זו המיתה שנגזרה ואין אדם יכול להנצל ממנה כדגים הנאחזים במצודה הרעה:
+<b>והחנות פתוחה.</b> שבני אדם נכנסין לשם. ולוקחין כל מה שצריכין עתה ואינן רואין את הנולד. ולא חושבין בהגיע זמן הפרעו' אם יהיה להם להפרע מאחר שמוציאין את החנות פתוחה. ויכולין לקחת כל צרכי' לפי שעה. כך בני אדם בעולם הזה:
+<b>והחנוני מקיף.</b> זה בעל החנות שנותן לאחרים בהקפה. דיין ונפרע מהם לאחר זמן כך שליט בעולמו נותן לכל באי עולם כל חפצם אם טוב ואם רע וסופו ליפרע מהם לאחר זמן:
+<b>והפנקס פתוחה.</b> לשני ענינים נאמר הדבר הזה האחד למשל כי אין שכחה לפני כסא כבודו כי החנוני מקיף שמקיף ומלוה לכמה בני אדם. מהם לאלפים ורבבות. ומהם לדינר (ולפשוע) (לפשוט) אם לא מפני זריזותו שהפנקס פתוחה לפניו ומיד כותב את הכל לפעמים היה שוכח דברים הקטנים מפני הגדולים אם היה מלוה על פה. ועל זה נאמר והפנקס פתוחה והיד כותבת. כלו' בין החטאים הגדולים והקטנים כלם כאלו לפניו נכתבים ולא שכח עונות הראשונים. והשני להודיענו כי אין ממתינין לפתיחת הפנקס אחר שעושה החטא. אלא בגמר המעשה כבר כתו' הוא כדי שלא יעבור רגע שלא נמנה עליו העון ההוא שאע"פ שהעונות נמחלין לבעלי התשובה. נימנין אותן תחלה. מיד שגמרו מלעשותן ואחרי כן אם יחזור בתשובה מוחלין לו. כדאמרינן במדרש אינו כמי שלא עשאו. אלא עשאו ונמחל שגדול מי שאינו עושה ממי שעושה ומוחלין לו. ומה שאמר אין צדיקים גמורים עומדין במקום שבעלי תשובה עומדין שם. ר"ל שבעלי תשובה יש להם להפרש מן המותר כענין שחטא בו. כמו אם עבר על העריות. ואפי' באשתו יש להתנהג עמה במדת הפרישות בדבר שחטא בו יפרוש ואפי' מן המותר יותר ממה שהצדיקין גמורין צריכין לעשות:
+<b>וכל הרוצה ללות יבא וילוה.</b> שרשות נתונה לו לכל אדם. והרוצה ליטול אי זה דרך שירצה יבא ויטול. והכסילים חושבים כי ליהנות בו נברא עולם. אבל הצדיקים כל מחשבותם וכל הנאתם להיות נקיים לקיים המצות. וכל אדם בורר לעצמו ואשרי מי שיבחר הטובה:
+<b>והגבאין מחזירין תמיד בכל יום.</b> מן השמים שמחפשין אחר מעשה בני האדם שנא' (איוב ז' י"ח) ותפקדנו לבקרים לידע ולהודיע מה הם עושין:
+<b>ונפרעין מן האדם לדעתו.</b> כיצד כשיודע וזוכר העון שעושה וכשבא הפורענות אליו מכיר ומשגיח כי מפני אותו החטא. ואשריו שעל ידי זה מצדיק את הדין וחוזר בתשובה ומתכפר לו העון:
+<b>ושלא לדעתו.</b> כיצד כגון שייסורין באין עליו ואינו זוכר אל החטאים אשר עשה. ויש שחושבין כי לא בדין יבואו להם ייסורין כי אומרים צדיקים אנחנו ולא חטאנו ולמה לנו הרעה הגדולה הזאת וימותו בלא תשובה ותולעתם לא תמות כי הרשיעו הדין והצדיקו עצמן אוי להן אוי לפגריהן כי פשעו בגופם. משל למלך שאמר לעבדו לך ומשכן לפלו' הלך ומשכנו ואותו האיש אינו זוכר את החוב והוא צועק ותמה על מה משכנין אותו והדבר מסור אל לבו. כך מי שנפרעין ממנו מן השמים שלא לדעתו. אבל כשזוכר החוב ויודע כי בדין משכנין אותו אין הדבר מסור אל לבו כל כך:
+<b>ויש להם על מה שיסמוכו.</b> במעשיהם על מדת הדין.<b> והדין דין אמת</b>:
+<b>והכל מתוקן לסעודה.</b> שכל תועלת הדברי' הללו אין סופן ואחריתם אלא להכשר סעודה כלומר לחיי העולם הבא:
+
+Mishnah 17
+
+<b>רבי אלעזר בן עזריה אומר אם אין תורה אין דרך ארץ.</b> כלומר מי שאינו יודע תורה אינו שלם במדות של דרך ארץ כי רוב המדות הטובות שיש בדרכי העולם בתורה הם כמו והעבט תעביטנו הענק תעניק לו מאזני צדק אבני צדק וכמה וכמה כיוצא בהם. אם כן בלא תורה לא יהיו דעותיו שלמות בדרך ארץ:
+<b>אם אין דרך ארץ אין תורה.</b> ר"ל שצריך תחלה לתקן את עצמו במדות. ובזה תשכון התורה עליו שאיננה שוכנת לעולם בגוף שאינו בעל מדות טובות לא שילמוד התורה ואחר כך יקח לו המצות כי אי אפשר וזהו כענין שנאמר נעשה ונשמע וכמו שכתבנו:
+<b>אם אין חכמה אין יראה.</b> כי אין יראה שלמה בלא חכמה. לפי שהוא מחזקת אותה ומאירה לנחותו בדרך:
+<b>אם אין יראה אין חכמה.</b> שצריך שיקדים היראה לחכמה שבלא כן לסוף לא יקיים החכמה ויקוץ בה ויניחנה כי מאחר שאין לו תיקון המדות תחלה ואינו ירא את ה' למה זה מחיר ביד כסיל לקנות חכמה ולב אין להקים את דבר ה'. כי היראה צריכה להיות קודם החכמה:
+<b>אם אין דעת אין בינה.</b> שלש מוחות הם ונחלקים לשלשה דברים. לחכמה. ולתבונה. ולדעת. חכמה מה שלומד מאחרים. ותבונה מוציא דבר מתוך דבר בדמיון. ודעת היא מה שמשיג מדעתו. וזהו שאמרו אם אין דעת אין בינה כי מאחר שאין לו יכולת להשיג ולדעת עצם הדבר מדעתו. איך יוציא דבר מתוך דמיון דבר. שהדעת קודם לבינה. ובלא דעת אי אפשר להיות לו בינה:
+<b>אם אין בינה אין דעת.</b> אם אין כח להבין הדברים מדמיון דבר מחמת שאין בו דעת שלימה להשיג ולדעתו עצמו של דבר ההוא:
+<b>אם אין קמח אין תורה.</b> לפי שצריך לחזור אחר פרנסתו ואינו יכול לעסוק בתורה:
+<b>אם אין תורה אין קמח.</b> כלומר מאחר שאין בו תורה אין תועלת הקמח עולה שאין אדם מועיל בעשרו אלא כדי שיהיו צרכי גופו מצויין ויהיה לו פנאי לעסוק בתורה:
+<b>הוא היה אומר כל שחכמתו מרובה ממעשיו למה הוא דומה לאילן שענפיו מרובין ושרשיו מועטין הרוח בא ועוקרתו על פניו וגו' וכל שמעשיו מרובין מחכמתו למה הוא דומה לאילן שענפיו מועטין ושרשיו מרובין ואפי' כל הרוחות שבעולם באות ונושבות בו אין מזיזין אותו ממקומו. </b> וכבר ביארנו דברים הללו בפרק זה בענין כל שיראת חטאו קודמת לחכמתו חכמתו מתקיימת וכו':
+
+Mishnah 18
+
+<b>רבי אלעזר חסמא אומר קנים ופתחי נדה.</b> קן יונים של יולדות:
+<b>ופתחי נדה.</b> שלש מקומות הן. בית ועליה ופרזדור . וגם כמה מראות דם שיש בדמי נדה <b>הן הם גופי הלכות</b>. וכמו שאמרו (ב"מ דף פ"ד ע"ב) ששים מראות של דם הביא לפניו וכלן דן אותם לדם טהור:
+<b>תקופות וגימטריאות.</b> מפני שיש בהם חשבונות רבים וחכמת החשבון מחדדת את האדם:
+<b>פרפראות לחכמה:</b>
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בן זומא אומר איזהו חכם הלומד מכל אדם.</b> אמרו חכמי האומות כי היודע כל החכמות אם אינו אוהב החכמה אינו חכם אלא טפש הוא אחר שאינו אוהב החכמה כי היא הדעת. אך האוהב אותה ומתאוה אליה אע"פ שאינו יודע כלום הרי זה נקרא חכם שעל כל פנים תשיג אל החכמה האמיתית ודעת אלהים תמצא. ועל זה אמר בן זומא <b>איזהו חכם הלומד מכל אדם</b> שכל כך אוהב החכמה ומתאוה אליה ששואל לכל אדם ואף מי שאינו יודע כי אם דבר (אחר) [אחד] ילמד ממנו ואז יצליח דרכו ואז ישכיל. ועל זה נקרא חכם <b>שנאמר מכל מלמדי השכלתי</b> שכן אמר דוד ע"ה שלמד מכל אדם ולא היה אומר זה אינו יודע כמוני כי מכלם למד והשכיל. משל לאדם שהפסיד כלי קטן והלא מכל אדם מבקש אותו:
+<b>איזהו גבור הכובש את יצרו.</b> כמו שכח הגוף היא מעלתו וחשיבותו. כך כח הנשמה הוא מעלתה. וגבורת הגוף שהיא הכח באדם גם בבהמה הוא כי לכלם יש כח לישא משאות ומהם יותר על חבריהם. ובזה לא דבר בן זומא כי לא נקראת גבורה אך מגבורת הלב שיש בה שני כחות להיות גבור במלחמה ולא יפחד לבו לעולם. וגם כח כבישת היצר והיא נחלקת בין האדם והבהמה כי לא לבהמות גבורת הלב. ועל זה אמר שהכח האמיץ והחזק מגבורת הלב הוא הכובש את יצרו כי הגבור במלחמה אינו דבר גדול כל כך וכמוהו כמוהם בתאר בני אדם אם להם כח גם לזה חזקה אם למדו ידיהם לקרב אצבעותיהם למלחמה. אך כבישת היצר האויב לאיש על פניו להאבידו היא גבורה נשגבה וחזקה:
+<b>שנאמר טוב ארך אפים מגבור ומשל ברוחו מלוכד עיר.</b> ארך אפים נקרא המאריך אפו ואין רצונו להנקם מיד אך ממתין שעה ומקום לנקום נקמתו. כי הכעסן ומתנקם מיד מחבל את מעשיו ובלא דעת הוא עושה. ועל זה אמר שלמה ע"ה <b>טוב ארך אפים מגבור</b> המאריך אפו אע"פ שאינו מוחל מתוך כעסו אלא שמניח הדבר להנקם אחר זמן יותר היא גבורת הלב מן הגבור במלחמה שגם בלא דעת יהיה גבור להלחם. <b>והמושל ברוחו</b> שהוא יותר ממאריך אפים כי מתוך הכעס הוא מוחל מאשר הוא ירא את דבר ה' הוא גבור <b>מלוכד עיר</b> אע"פ שיש לו שני דברים גבורת הלב וחכמה כמו שנא' (משלי כ"א כ"ב) עיר גברים עלה חכם וירד עוז מבטחה. כי בגבורת הלב והחכמה העצה הנכונה לכדו העיירות. ועל זה נאמר (מלכים ב' י"ח כ') עצה וגבורה למלחמה. ומושל ברוחו גדול וחשוב מכל זה ונמצא כובש את יצרו מכל דבר רע:
+<b>איזהו עשיר השמח בחלקו.</b> האומר די לי בחלקי אחר שאני יכול לפרנס את עצמי ואת ביתי ולעסוק בתורה. מה לי לממון אחר אך להיות לי כדי צרכי ולהקים את דבר ה'. כי מי שאינו שמח בחלקו ואינו שבע במה שנתן לו השם ית' עני הוא כמו שמפורש בפסוק (משלי ט"ו ט"ו) כל ימי עני רעים וטוב לב משתה תמיד. ר"ל כל ימי עני המתאוה לממון רעים (קהלת ה' ט') אהב כסף לא ישבע כסף. אך טוב לב ושמח בחלקו כל ימיו טובים (כי מי) [כמו] העושה משתה תמיד. על כן מדה טובה היא עד מאד להיות שמח בחלקו והוא הנקרא עשיר אחר שהשם ית' נתן לו במה שיתפרנס ויעסוק בתורה ובמצות. כי מה יתרון לאדם בכל עמלו אך לקיים את התורה והמצות:
+<b>שנא' יגיע כפיך כי תאכל אשריך וטוב לך אשריך בעולם הזה וטוב לך לעולם הבא.</b> אין מזה הפסוק ראיה לדבר שהשמח בחלקו נקרא עשיר. אלא שאדם מאושר במדה הטובה הזאת כשאינו חפץ לאסוף ממון ושונא מתנות. יגיע כפיו אוכל ומסתפק בו כמו השמח בחלקו שאין רצונו אלא בכדי חיותו. ושלש המדות האלו סדרן בן זומא כסדר ירמיה הנביא ע"ה. החכמה והגבורה והעושר. כמו שנאמר (ירמיה ט' כ"ב) אל יתהלל חכם בחכמתו ואל יתהלל הגבור בגבורתו ואל יתהלל עשיר בעשרו. הקדים החכמה לגבורה מפני שהיא מעלה אמתית ובנפש השכלית ובגוף שוכנת ולא כן הגבורה שאיננה כי אם בגוף לבדו. אך כי היא מעולה מן העושר שהגבורה היא בגופו דבר קיים כל ימי עודנו חי והעושר חוץ לגוף והוא דבר הנאבד כי יעשה עושר ובחצי ימיו יקחוהו אחרים. ואף ע"פ שהנביא אמר לבל יתהלל אדם בג' מדות הללו. חלק בן זומא ואמר כי יש לאדם באלו המדות צד שיהיה לו בלא טורח ועמל ויתהלל בהן. בחכמה להיות למד (בכל) [מכל] אדם כי אז יבין יראת ה' ואין בזה טורח כי חכמה היא ואינה מלאכה. בגבורה לכבוש את יצרו ולמחול מתוך הכעס גם בזה יתהלל כי מתוך היראה הוא עושה. וזהו שאמר שלמה ע"ה (משלי י"ט י"א) שכל אדם האריך אפו ותפארתו עובר על פשע. והשמח בחלקו אחר שאין חפצו רק ללמוד ולקיים המצות וכי יש לו כדי חיותו ופרנסתו שמח ומכיר כי השאר הבל. הוא העשיר הזה יתהלל בעשרו. כי בכל אלו הדברי' הם ידיעת הבורא ית' כמו שנא' (ירמי' ט כג) כי אם בזאת יתהלל המתהלל השכל וידע אותי כי אני ה' עשה חסד משפט וצדקה בארץ כי באלה חפצתי נאם ה'. ועוד הוסיף בן זומא מדה רביעית ואמר:
+<b>איזהו מכובד המכבד את הבריות.</b> המכבד את חברו. לעצמו הוא מכבד לא לחברו. ומה תועלת לאיש כי יעשו לו כבוד. אם נכבד הוא לא הוסיף במעלתו ובכבודו מפני הכבוד אשר עשו לו. ואם נקלה הוא לא יחזירוהו נכבד כי יכבדוהו ולמכבדים הוא אבדון לכל נקלה כבוד כי אין מעלתו מוספת כמו שאמר שלמה ע"ה (משלי כ"ו ח') כצרור אבן במרגמה כן נותן לכסיל כבוד. כי הצורר אבן במרגמה עושה שטות הוא ולא לאבן כבוד כי לא נתעלית בזה. וכן הנותן לכסיל כבוד שטות הוא. נמצאת אומר כי כל כבוד אשר יעשה אדם לבריות לעצמו הוא מכבד שגורם להם כי בעל כרחם יכבדוהו ומתורת חיוב שהוא הכבוד האמיתי. ועל זה נאמר <b>איזהו מכובד המכבד את הבריות</b>:
+<b>שנא' (שמואל א' ב' ל') כי מכבדי אכבד ובזי יקלו.</b> ראיית זה הפסוק הוא מקל וחומר. אם הקב"ה שכל בריותיו לא נבראו אלא לכבודו שנאמר (ישעיה מ"ג ז') ולכבודי בראתיו. והן חייבין בכבודו ולא היה בדין להחזיק טובה להם כי לא נבראו לדבר אחר וזו היא מלאכתם ואין להם רשות לעשות אחרת ואעפ"כ אמר כי מכבדי אכבד כ"ש וכ"ש חבריו שאין הגבר (חייס) [חייב] לכבדם אם יעשה להם כי יכבדוהו ועל כפים ישאוהו. וגם בזאת המדה אין בה טורח והיא נאה ומקובלת:
+
+Mishnah 2
+
+<b>בן עזאי אומר הוי רץ למצוה קלה.</b> כבר אמרו טעם בזה הדבר בפרק שני לפי שאין אתה יודע מתן שכרן של מצות. ועתה בן עזאי הוסיף טעם אחר ואמר <b>הוי רץ למצוה קלה ובורח מן העבירה שמצוה גוררת מצוה</b> מכח הטבע כי הוא זה. כי בעשות האדם מצוה קטנה פעם אחת הוא מתקרב את השם ומרגיל את רוחו לעבודתו ונקלה בעיניו לעשות מצוה אחרת שיש בה טורח כנגד הראשונה או יותר מעט מפני שכבר הורגל טבעו למלאכת המצוה. וכי יעשה שניה (לשלישי) [ושלישי] אף כי תהיה עליו לטורח הרבה מן הראשונות יעשנה מהרה כי כבר הרגל שולט עליו הרבה עד כי ישלוט עליו עד מאד ויעשה כל המצות כלן:
+<b>והעבירה גוררת עבירה.</b> גם זה מן הטבע אחר שעשה עבירה אחת ונתרחק מעבודת השם ית' כי תבא לידי עבירה אחרת אף כי אין היצר מתאוה אליה כבראשונה יעשנה כי רוחו עלול אל היצר ותוקף עליו. ואם אין תאוה גדולה בדבר ההוא אף יעשה כל העבירות כי טבעו מורגל לעשות כל תועבת השם אשר שנא:
+<b>ששכר מצוה מצוה.</b> זהו טעם אחר מן הטבע. וכן ר"ל כי הקב"ה לא נתן ביד האדם הרע והטוב אך הבחירה לבד כמו שנא' (דברים ל יט) ובחרת בחיים. ואחר שבחר לו הדרך האחת אם בטובה הולך וה' עמו וכי יעשה מצוה אחת מסייעת אותו לעשות מצוה אחרת כי בפני עצמו אין לו יכולת גם להטיב. ועל זה נאמר <b>ששכר מצוא מצוה ושכר עבירה עבירה</b>. ולא חס ושלום שזהו שכרה שאם כן מה שכר יש לו ולא כן הדבר כי שכרה קיים הוא לעולם הבא. אלא שר"ל שפרי מצוה מצוה ואוכל פרותיה בעולם הזה שמסייעת אותו לעשות מצוות אחרות ונמצא הקרן מתרבה וקיים לעולם הבא. וזה שנאמר (ישעיה ג' י') אמרו צדיק כי טוב כי פרי מעלליהם יאכלו:
+<b>ושכר עבירה עבירה.</b> ואם בחר את המות ואת הרע ועשה עבירה אחת הקב"ה מתרחק ממנו ומניחו ומוסר אותו ביד טבעו הרע. וזהו הפרי היוצא מן העבירה שמניחין אותו לעשות אחרת ואין בידו יכולת לסור מן הדרך ההיא. כי לא לאדם דרכו בשכבר בחר לו הדרך. וזהו שנאמר (ישעיה ג יא) אוי לרשע רע כי גמול ידיו יעשה לו. ועל זה ארז"ל (יומא לח:) בא לטהר מסייעין אותו בא לטמא פותחין לו. כלומר שאם בא לטמא אין מסייעין אותו אבל פתחין הרבה יש לו ליכנס בהן ולהרע כי מניחין אותו לעשות הישר בעיניו. ועל זה משלו חז"ל משל למה הדבר דומה לאדם שלקח את הנפט כשבא אומר לו מדוד לעצמך שאם (לו) [לא] מפני שלקחו בכספו לא היה לו רשות לקחתו אבל אחר שמכרוהו לו אומר לו מדוד לעצמך מפני שריחו רע. כן הרשעים אחר שבחרו בדרך הרע מניחין אותן לעשות חפצם ורצונם. כי חס ושלום מן השמים לא יסייעו לשום אדם רע. אבל הצדיקים שבוחרין בדרך טובה מסייעין אותם. משל לאדם שלקח אפרסמון הלך למדוד לעצמו אמרו לו המתן עד שנמדוד עמך ונתבשם כלנו:
+
+Mishnah 3
+
+<b>הוא היה אומר אל תהי בז לכל אדם ואל תהי מפליג לכל דבר.</b> שלא תבזה שום אדם ואפי' לנקלה. ואל תפליג דבריך לומר רחוק הוא שיוכל לבא אלי הזק בדבור זה:
+<b>שאין לך אדם שאין לו שעה.</b> שיוכל להזיק או להועיל אם מעט ואם הרבה:
+<b>ואין לך דבר שאין לו מקום.</b> וצריך אתה להזהיר ממנו:
+
+Mishnah 4
+
+<b>רבי לויטס איש יבנה אומר מאד מאד הוי שפל רוח שתקות אנוש רמה.</b> איך יתגאה האדם כל עקר וסוף הרמה תשוה יותר ממנו. ועל זה אמר <b>מאד מאד הוי שפל רוח</b> להפליג בדבר ולומר כמה גדול עונשו של גסות הרוח והוא מתגאה. ורמז"ל פירש שבא להודיענו כי אע"פ שהקו האמצעי בכל המדות הוא המשובח כמו מדת הנדיבות כי הפזור והכילות שניהם רעים והאמצעית היא הבחירה וכן במדת האכזריות שאין לאדם להיות אכזרי ולא רחמני לגמרי כי אין לו לרחם על הרשעים ולא להיות אכזרי על שאר בני אדם אך האמצעית הוא הדרך הטוב לרחם ולהיות אכזר כראוי ובכל (הדעת) [המדות] כלם יש לו לאדם לאחוז הדרך האמצעית ובמדה הבינונית אבל מדה זו של גסות הרוח צריך להתרחק ממנה עד הקצה האחרון שאין לך מדה קשה ממנה ורוב העבירות שבתורה תלויות בה. ולא עוד שמשכחת הבורא ית' מלבו של אדם שנאמר (דברים ח' י"ד) ורם לבבך ושכחת את ה' אלהיך. וזו היא ששנינו <b>מאד מאד הוי שפל רוח</b>. וכבר נחלקו חכמי התלמוד בדבר הזה במס' סוטה (דף ה') חד אמר בשמתא דאית ביה ובשמתא דלית ביה כלל. כלומר שאין לאדם להיות שפל רוח עד הקצה האחרון ולא יהיה כל כך שפל שיבזוהו בני אדם אך בינונית יקח לו גסות הרוח לא (להתנאות) [להתגאות] ולא להשפיל רוחו בתכלית השפלות שלא יבא לידי בזיון ועל זה אמרו בשמתא דאית ביה גסות הרוח הרבה ובשמתא דלית ביה כלל כי אינו אדם אך לבהמות נדמה. ואחרינא אמר בשמתא דאית ביה כלל שכל כך היא מדה רעה שצריך להתרחק ממנה הרחק גמור ולא יהיה בו ממנה כל עיקר כדעת ר' לויטס ומן הטעם שכתבנו. וכן הלכה:
+<b> רבי יוחנן בן ברוקה אומר כל המחלל את שם שמים בסתר נפרעין ממנו. </b> חלול השם האמור בתלמוד הוא פרהסיא ולפי חשיבות האדם הוא חלול בדבר קטן וכדאמ' (רב נחמן במסכת חולין) (יומא פ"ו ע"א) היכי דמי חלול השם (אמר רב) כגון אנא דשקילנא בשרא מטבחא ולא יהיבנא דמי לאלתר. לכן החכמים ואנשי השם (צריכין) לשמור במעשיהם על כל שאר בני אדם. וכל איש כפי מעלתו. וכל הרוצה ליטול את השם יבא ויטול. ואמרו במסכת סנהדרין (עד.) שאפי' על ערקתא דמסאנא יהרג ואל יעבור לא על דרך חיוב אך יש לו ליהרג על זה. כי עושה מצוה שמקדש את השם ית' וקונה עולמו בשעה אחת. אבל בשלשה דברים כל אדם חייב ליהרג עליהם. ואם יעבור ולא יהרג הוא עון פלילי כע"ז ושפיכות דמים וגלוי עריות. וחלול השם בפרהסיא. עונשו גדול מכל אלו הג' כמו שנא' (יחזקאל כ' ל"ט) ואתם בית ישראל כה אמר ד' אלוקים איש גלוליו לכו עבדו ואחר אם אינכם שמעים אלי ואת שם קדשי לא תחללו עוד במתנותיכם ובגלוליכם. הנה נתבאר לך כי ביותר (הפקיד) [הקפיד] במה שהיו עובדים גלוליהם מפני שהיו מחללין את שם קדשו בפרהסיא מן הע"ז עצמה. וזהו ששנינו <b>כל המחלל שם שמים בסתר</b> מדבר בדברים שהן בעצמן חלול השם כמו ע"ז שהוא חלול שמודה לאלהותו. וכמו כן הנשבע לשקר בשמו של הקב"ה שגונב דעת הבריות חלול כמו שנאמר (ויקרא י"ט י"ב) ולא תשבעו בשמי לשקר וחללת את שם אלהיך אני ה':
+<b>אחד שוגג אחד מזיד על חלול השם.</b> לא שנפרעין ממנו על השוגג כמזיד אלא שאף על השוגג נפרעין ממנו בגלוי וכל אחד כפי עונו ישא מפני שאף השגגה נחשבת לו עון בזמן שאינו אנוס שהיה לו ליזהר שלא יבא על ידו ולא נזהר לפיכך חייבו הכתוב קרבן שיכפר לו:
+
+Mishnah 5
+
+<b>רבי (שמעון בנו) [<small>אמר המעתיק לפנינו הגרסא</small> רבי ישמעאל] אומר הלומד על מנת ללמד.</b> פי' חס ושלום שאין זה מדבר בלומד על מנת ללמד ולא לעשות שזה אין מספיקין בידו לא ללמוד ולא ללמד. אלא על מנת לעשות איסור והיתר כמשמעו ולא שיטרח ויעיין הרבה (אלא) [אולי] ימצא איסור בדברים המותרים אך לוקח הדברים כפשוטן. מפני כך אין <b>מספיקין בידו</b> אלא כפי מחשבתו <b>ללמוד וללמד</b>:
+<b>והלומד על מנת לעשות מספיקין בידו ללמוד וללמד ולעשות.</b> ר"ל שדעתו לפלפל בלימוד כדי לדעת אמתת הדברים ורצונו לטרוח כמה ימים ושנים להשיג דבר קטן ולנהוג עצמו על פי האמת הרי זה למד על מנת לעשות. שכל עיקר מחשבתו אין כי אם אל המעשה להיות אמתי. ולפיכך מספיקין בידו ללמוד וללמד ולעשות. שהכל בכלל המעשה:
+<b>רבי צדוק אומר אל תעשם עטרה להתגדל בהם ולא קרדום.</b> שלא תעשה דברי תורה כעטרה להתגדל ולהתכבד בהם בעולם הזה שזהו הנאת הכבוד. זולת אם יכוין לכבוד התורה כי (כעושין) [כשעושין] לו כבוד התורה מתכבדת בזה. ואם כונת החכם לכבוד התורה ולא לכבודו בלבב שלם מותר:
+<b>ולא קרדום לחתוך בהם.</b> שלא יהנה בהם הנאת ממון שאין ליהנות בהן כל עיקר:
+<b>וכן היה הלל אומר ודישתמש בתגא חלף.</b> תגא לשון כתר כתרגומו:
+<b>הא כל הנאות מדברי תורה.</b> הנהנה בדברי תורה בעולם הזה הרי זה נוטל חייו מן העולם הבא. ולא הנאת כבוד והנאת ממון בלבד אמרו אלא אפילו להציל את עצמו אסור. שהרי רבי טרפון שכפתוהו להשליכו בנהר כסבורין שהוא לסטים ולא אמר (רק) אוי לטרפון שזה הורגו וכיון שהכירו בו שהוא רבי טרפון הניחוהו וברח. כל ימיו של אותו צדיק היה מצטער על דבר זה ואמר אוי לו שנשתמשתי בכתרה של תורה שכל המשתמש בה אין לו חלק לעולם הבא. ואמרי' טעמי' משום דר' טרפון עשיר גדול היה והוה ליה לפיוסיה בדמים (נדרים סב.). ואמרי' נמי בב"ב פרק ראשון (בבא בתרא ח.) רבי פתח אוצרות בשנת בצורת אמר יכנסו בעלי מקרא בעלי משנה ובעלי התלמוד ועמי הארץ אל יכנסו. דחק ר' יונתן בן עמרם ונכנס אמר לו ר' פרנסני. אמר לו קרית לא שנית לא. ואם כן במה אפרנסך. אמר לו פרנסני ככלב וכעורב. עמד ופרנסו לאחר שיצא אמר רבי אוי לי שנתתי ממוני לעם הארץ. אמר לפניו ר' שמעון ברבי שמא יונתן בן עמרם תלמידך הוא שאינו רוצה ליהנות (בכבוד) [מכבוד] תורה. בדקו ומצאו כדבריו. א"ר יכנסו הכל. ואף רבי אמר לפרנס בכבוד תורה. אלא בשני בצורות שמצוה לפרנס את מי שאין לו די מחסורו. והצריך יש לו ליטול. אלא שלא היה רוצה רבי ליהנות מממנו לעם הארץ. ר' לטעמיה דאמר רבי אין פורענות בא לעולם אלא בשביל עמי הארץ. ואעפ"כ יונתן בן עמרם לפנים משורת הדין עשה דכיון שראה שלא היו מפרנסי' אלא בעלי תורה. אמר אם כן בכבוד התורה הם מפרנסין ולא רצה ליהנות בכבודה של תורה ונראין דברי' כי שמא אלו לא היו רוצים לפרנסו על מנת שהוא עם הארץ היה מפרנס בכבוד תורה שאין עון זה גדול מכל המצות האמורות בתורה שנאמר וחי בהם ולא שימות בהם חוץ מן הג' הידועות. וכן ההוא מעשה דרבי אלעזר ברבי שמעון (ב"מ דף פ"ד ע"ב) דאמר היתה כאניות סוחר ממרחק תביא לחמה (משלי ל"א י"ד) ומפני שהיה זקן וקבל עליו יסורין והיה צריך ליזון ולהתרפאת ולא היה לו במה. ואין לך צדקה מזו. אבל מי שהוא בריא ויכול לעשות מלאכה אסור לו ליהנות בכבוד תורה כל עיקר. ומה שאמרו (כתובות קה:) מכאן למביא דורון לתלמידי חכמים מעלה עליו הכתוב כאלו מקריב בכורים. לא אמרו אלא בדבר שהדיוטות רגילין בו שכן דרך בני אדם להביא דורון לאדם חשוב אפי' הוא עם הארץ. ומה שאמרו חכמים (ברכות י' ע"ב) הרוצה ליהנות יהנה כאלישע זה המטיל מלאי לכיס תלמידי חכמים ששכרן מרובה ומותר. והכתוב גם כן פטרן מן מיני מסים וארנונות ואפי' כסף גולגלתא וכמה דברים הידועים על פי הקבלה שהקב"ה זכה בהם לתלמידי חכמים. וכן סדר הענין ר' מאיר ז"ל:
+
+Mishnah 6
+
+<b>רבי יוסי אומר כל המכבד את התורה וכו'.</b> ואיזהו כבוד תורה שלא יניח ספרים בקרקע ולא ישב בספסל ובכסא כנגדם בשוה. והחרד על דברי תורה ומכבד אותה ואת לומדיה שדבר ידוע הוא מהכרח הפסוקים והסברא שנותנת שכל מי שמדבר טוב על הטובים ועל החכמים שמוחזקין בו שהוא צדיק. וכל הדן אותם לכף חובה ולוקח במעשיהם לומר שאינן מכוונין ואינו רואה להיות להם זכות וכשמדברין לפניו מן הרשעים מצדיק את מעשיהם בידוע שיש בו שמץ רשעות. ובזה אל תסתפק כי בזה הדבר תוכל להבחין לבות האדם. ופסוק שלם יש לנו על זה ששלמה ע"ה אמרו (משלי כ"ז כ"א) מצרף לכסף וכור לזהב ואיש לפי מהללו. כלומר לפי מה שהוא מהלל. ואף ע"פ שכתוב (שמואל א' ט"ז ז') וה' יראה ללבב. הוא בענין המינות מדבר שאין כח האדם להבחין בחברו אם הוא מין כי הדברים המוצנעין בלבות המינין הם. אך בדבור המאמינים (<small>אמר המעתיק לפי המובן חסר כאן איז' תיבות, וי"ג</small> אך בדיבור הם כמאמינים):
+<b>גופו מכובד על הבריות.</b> מן שמים מסייעין שיכבדהו הבריות אחר שהוא מכבד את התורה ועושה הדברים שזכרנו. ובחלופיהן אמרו:
+<b>כל המחלל את התורה גופו מחולל על הבריות.</b> על אלו אמרו המגלה פנים בתורה. ואומר למה הוצרך לכתוב ותמנע היתה פלגש (בראשית לו יב) וכיוצא בו. הרי זה מחלל את התורה:
+
+Mishnah 7
+
+<b>רבי ישמעאל ברבי יוסי אומר החושך עצמו מן הדין.</b> ואע"פ שכתוב שופטים ושוטרים תתן לך בכל שעריך. וכתוב צדק צדק תרדוף (דברים טז, יח-כ) שמצוה לדון את הדין. זהו במקום שאין שם דיינים אחרים. אבל כל זמן שיוכל לחשוך את עצמו טוב לו להשליך עולו על אחרים שמונע עצמו מכמה ספקות:
+<b>פורק ממנו איבה.</b> שהיוצא מבית דין חייב ישנא את הדיינין:
+<b>וגזל.</b> שמא יחייב תשלומין למי שאינו חייב והדבר עליו כאלו גוזלו:
+<b>ושבועת שוא.</b> שמא יחייבנו שבועה שלא כדין ונמצא מכשילו שבועת חנם:
+<b>והגס לבו בהוראה.</b> סמך זה הדבר לחושך עצמו מן הדין שהוא ענין הפך ממנו. כי זה חושך עצמו מן הדין מפני שצריך לפסקו במתון ובעיון גדול והדבר עליו לטורח. אבל הגס לבו בהוראה שחושב בעצמו כי יודע להורות בדין ולא יטעה:
+<b>הרי זה שוטה.</b> נקרא שוטה מפני שהוא חכם בעיניו ואין לך שטות גדול מזה כי תקוה לכסיל ממנו כי הכסיל ועושה עבירות הוא בעצמו יודע ומכיר כי לא הולך בדרך טובה ואינו חושב כי איננו טועה. ויש תקוה לתועלתו כי אולי ישוב אל ה'. אך החכם בעיניו וגס לבו בהוראה מה תקוה יש בו מאחר שחושב כי הוא חכם איך יחזור לו כי יראה לו כמניח החכמה והדעת:
+<b>ורשע.</b> אע"פ שאמר כי הוא שוטה אין בכלל אותו הלשון שאינו ירא חטא. ועל זה הוצרך לומר כי הוא רשע שאם היתה בו יראת שמים לא היה אץ בדבריו כל כך כי יודע הוא (שהשגה) [שהשגגה] מצויה היא בבני אדם וקרוב הדבר לכל אדם לטעות. וגם החכם הגדול והמפולפל:
+<b>וגס רוח.</b> אע"פ שאמר כי הוא שוטה ולא ירא חטא עתה מוסיף ואומר כי מתוך גאוה וגסות הרוח וכי רוצה להשתרר לבו גס בהוראה כדי שיראו העולם שפוסק את הדין מהרה ולהראות להם כי הוא חכם וימנוהו שופט ואדון עליהם. וזאת היא מחשבתו הרעה. הנה כי שלש המדות האלה יש בגס לבו בהוראה ומורה מבלי אימה ופחד. המקום ברחמיו יצילנו מהם:
+
+Mishnah 8
+
+<b>הוא הי' אומר אל תהי דן יחידי.</b> גם זה מענין חושך עצמו מן הדין. כי אף על פי שמומחה (דן) ואפי' יחידי. מדת חסידות היא שלא יעשה כן עד שיקח חברים שידונו עמו ויסייעוהו וימצא חושך עצמו מן הדין קצת שאין הכל עליו מושלך:
+<b>שאין דן יחיד אלא אחד.</b> ר"ל שאין דן יחידי אלא הקב"ה. ויש מפרש <b>שאין דן יחידי אלא אחד</b> זהו המומחה אבל לא שאר בני אדם שאינן מומחין ולפיכך אין לאדם להחזיק עצמו במומחה. ויש לו לחשוב כי צריך חבורה:
+<b>ואל תאמר קבלו דעתי.</b> גם כשתקח חבורה לדון את הדין ונחלקו עליך אל תאמר אני מומחה והם אינן מומחין. את דעתי יקבלו ויבטלו דעתם אצלי. כי אם לא מפני ענותנותי אני לבדי הייתי דן את הדין. גם עתה את סברתי תעשה. שאין לך לחשוב את זה:
+<b>שהן רשאין ולא אתה.</b> אם (ישכימו) [יסכימו] חבריך בדעתך יש להם לקבל דבריך ואם לא אינך רשאי להכריחם על זאת:
+
+Mishnah 9
+
+<b>רבי יונתן אומר כל המקיים את התורה מעוני.</b> שדוחק שעותיו ומניח מלאכתו הצריכה לפרנסתו כדי לקיים התורה והמצוה והוא לומד ועושה מצות מתוך הדוחק:
+<b>סופו לקיימה מעושר.</b> כי יתעשר ונוסף עוד ויהיו לו שעות מרווחות לעסוק בתורה ולקיים המצות כי פרנסתו תהיה מרובה ולא יצטרך אל יגיע כפיו כי יאכל וילמוד בשמחה ובטוב לבב כי בחכמה יהיה לו כל טוב. כמו שמצינו בשלמה המלך ע"ה ששאל החכמה ולא שאל כסף וזהב כמו שנא' (משלי ל' ח') שוא ודבר כזב הרחק ממני ראש ועשר אל תתן לי הטריפני לחם חקי. משל למלך שאמר לעבדו שאל מה אתן לך. אמר אם אשאל כסף וזהב הנה הוא נותן לי. נכסים וקרקעות הוא נותן לי. אשאל את בת המלך לי לאשה והכל בכלל. כך אמר שלמה ע"ה אשאל את החכמה והכל בכלל כי בצל החכמה בצל הכסף (קהלת ז יב):
+<b>וכל המבטל את התורה מעושר.</b> שכמה פעמים וכמה שעות יש לו פנאי ללמוד ואינו עושה:
+<b>סופו לבטלה מעוני.</b> שיצטרך לטרוח על פרנסתו ולא ימצאנה עד כי לא יהיה לו פנאי לעסוק בתורה גם כי ירצה מדה כנגד מדה. ונמצא יוצא מן העולם בלא תורה:
+
+Mishnah 10
+
+<b>רבי מאיר אומר הוי ממעט בעסק ועסוק בתורה.</b> שתעשה מלאכתך עראי ותורתך קבע:
+<b>והוי שפל רוח בפני כל האדם.</b> גם זה הדבר מענין התורה הוא ועל כן נאמר בתוך דבריו דברי תורה ולא קדמו ולא אחרו. ור"ל גם כי תצליח בתורה שהיא המעלה האמתית ולא תתגאה ואין צריך לומר כי מפני המעלות האחרות נכריות גשמיות שאין ראוי להתגאות:
+<b>והוי שפל רוח בפני כל האדם.</b> וגם בפני השפלים והנבזים והפחותים. כדי להתרחק ממדת הגאוה. ואין צריך לומר בפני השקול כמותך:
+<b>ואם בטלת מן התורה יש לך הרבה בטלין כנגדך.</b> אלו הרשעים הדובים והאריות הבטלים ממלאכה שהם שבט מוכיח ובהם הקב"ה נפרע מן הבטלים בתלמוד תורה כי לא בידו רוצה לשלם אך על ידי אחרים במדת הפורענות:
+<b>ואם עמלת בתורה יש לו שכר הרבה ליתן לך.</b> הקב"ה בעצמו ובכבודו נותן שכר לעוסקי תורתו לא על ידי מלאך ולא על ידי שליח ובזה הוא מבטיח לכל באי עולם כי הפורענות מביא על ידי שולחיו להקל הדבר כי לא כצורנו צורם. אך שלום רב לאוהבי תורתו ושכר טוב ליריאיו על ידו משלם להם ולא על ידי אחרים כדי להרבות בשכר. משל למלך שעשה לו אומן כלי נאה. צוה ואמר המלך לעבדיו שיקחו מאוצרו מעות ולפורעו בענין יפה. והלא פחות יתנו לו משאם המלך בעצמו היה פורעו כי אין רחב לבם כלב המלך ברוב עשרו וכבודו ואין טבעם בנדיבות כטבעו גם כי ממון המלך יתנו תהיה מתנתם מועטת ממתנת המלך. כך הקב"ה ית' במדת הטובה על ידו רוצה ליתן להגדיל השכר ולהאדיר:
+
+Mishnah 11
+
+<b>רבי אליעזר בן יעקב אומר העושה מצוה אחת קונה לו פרקליט אחד.</b> זה המליץ טוב על האדם לפני המלך:
+<b>והעובר עבירה אחת קונה לו קטיגור אחד.</b> זה המליץ על האדם רעה לפני המלך:
+<b>תשובה ומעשים טובים כתריס לפני הפורענות.</b> כי התשובה שאדם עושה על מעשיו הרעים או מעשיו הטובים שעשה מתחלתו הרי אלו מגינין עליו כתריס לפני הפורענות:
+<b>רבי יוחנן הסנדלר אומר כל כנסיה שהיא לשם שמים סופה להתקיים.</b> לתורה ולמעשים טובים נקראת כנסיה שהיא לשום שמים:
+<b>ושאינה לשום שמים אין סופה להתקיים.</b> כשמתקבצין להשתרר זה על זה ומתכבדין כל אחד על חברו:
+
+Mishnah 12
+
+<b>רבי אלעזר בר' שמוע אומר יהי כבוד תלמידך חביב עליך כשלך.</b> ככבוד חברך. ר"ל כל אחד כפי כבודו הידוע שראוי לעשות לחברו ולתלמיד. אבל אינו אומר שיכבד לתלמידו כמו לחברו כי אינו בדין. אלא כמו שאינך רשאי לגרוע לחברך מכבודו הראוי כך אין לך רשות לפחות מהכבוד הראוי לתלמידך:
+<b>וכבוד חברך כמורא רבך ומורא רבך כמורא שמים.</b> בכלל המורא הוא הכבוד ואין בכלל הכבוד מורא כמו שאמר (מלאכי א' ו') בן יכבד אב ועבד אדניו ואם אב אני איה כבודי ואם אדונים אני איה מוראי וגו'. אמר מורא בעבד וכבוד בבן כי הדבר כן הוא. והזכיר בכאן מורא לרב ולשמים שצריך לירוא אותם כי מורא הרב יסוד מורא שמים הוא על כי למדו תורה ולירוא את ה' אלהיו ואוהב את התורה אוהב את החכמים וירא את דבר ה'. ולמלמד אותו יש בו יראת שמים וללכת בדרך טובה על כן נאמר מורא רבך. והזכיר כבוד בתלמיד ובחבר כי אינו חייב במוראם. נמצאת למד כי כבוד תלמידך צריך שיהא חביב בעיניך כמורא שמים המחוייבת עליך ואין לך לבטל את זה כמו לזה שכולם תלה זה על זה. ואם כן ארבעתם במדרגה אחת הם. הכבוד לפי כבודם והמוראם לפי מוראם:
+
+Mishnah 13
+
+<b>רבי יהודה אומר הוי זהיר בתלמוד ששגגת תלמוד עולה זדון.</b> שיחזור הדברים עד כי לא יוכל לשכח דבר עד ירד לעומקן של דברים. כי טבע האנוש קצר להבין החכמה והשכחה מצויה בבני אדם. גם לא יסמוך בסברא הראשונה כמו שכתבנו בתחלת הספר. אשר בכל זה עושה זדון כי בכל דבר מדבר התורה והמצוה שהטעות מצויה ולא נתן אל לבו וחוטא אין זה שוגג. אך נקרא פושע שהיה לו לחשוב כי כל אדם טועה ולהזהיר שלא יחטא ולא נזהר. וארבעה הם. פושע. קרוב למזיד. שוגג. קרוב לאונס:
+<b>רבי שמעון אומר אומר שלשה כתרים הם. כתר תורה וכתר כהונה וכתר מלכות. </b> כתר כהונה ניתנה לבית אהרן שנאמר (במדבר כ"ה י"ג) והיתה לו ולזרעו אחריו ברית כהנת עולם. וכתר מלכות ניתן לבית דוד שנא' (תהלי' פ"ט ל"ז) זרעו לעולם יהיה וכסאו כשמש נגדי. וכתר תורה מונחת לכל באי עולם הרוצה לזכות בו יבוא ויזכה. וזה הכתר גדול על שני הכתרים כמו שארז"ל (ילקוט שמות שס"ח) שלשה זרות הן זר שלחן וזר מזבח הפנימי וזר כפרת שעל הארון שבו מונחת התורה חרות על הלחות. ומלפנים לפרכת מונח הכפרת וזרו. והשנים מונחים מחוץ לפרכת. הנה לך כי התורה מכובדת מן השלחן שהוא כנגד שלחן המלכי' וכן המזבח שהוא כתר הכהונה שמקטירין עליו בכל יום. ועוד ראיה אחרת כי למלכות ולכהונה יחד להם בתים. בית למלכות כמו שנאמר (ירמיה כ"א י"ב) בית דוד כה אמר ה' דינו לבקר משפט. בית לכהונה כמו שנא' בית אהרן בית הלוי. אבל ליראת השם שהוא כתר התורה אין בית מיוחד שנאמר (תהלים קל"ה כ') יראי ה' ברכו את ה' (שמות כ' כ"א) בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך:
+<b>וכתר שם טוב עולה על גביהן.</b> ר"ל ולכתרים כלם צריך כתר שם טוב. והרי הוא תלוי בכתר תורה. כי במה יש לאדם שם טוב אם לא אשר יעסוק בתורה ויקיים המצות. ועל זה נאמר (קהלת ז' א') טוב שם משמן טוב ר"ל אם יניח בביתו שמן אפרסמון שהוא טוב ריח (לו) ולאנשי ביתו ושכניו הקרובים. ואם יתרחקו ממנו מעט לא יריחו בו. אבל המוכתר בשם טוב אפי' הוא עומד בקרן זוית זו שמעו הולך מסוף העולם ועד סופו. ויום המות מיום הולדו. ר"ל (כמן) [כמו] השם טוב יתר בחשיבות על שמן טוב כן חשוב יום המות על יום הולדו למי שנפטר בשם טוב. ואם בני אדם שמחים על הלידה ועצבים ביום המיתה. כי אין בהם תבונה. משל למדינה שהספינה פורשת מן הים ליבשה וספינה הנכנס מן היבשה לים. לזו שנכנסת מנגנין ועושין שמחות ולזו שפורשת אין עושין כל עיקר. והלא אנשי אותה העיר שוטים הם כי באותה שעה שנכנסת לסכנת הים היה להם להתפחד עליה ולא לשמוח וכשיצאת וניצלה מן הסכנה הגדולה היה ראוי לנגן ולשמוח. כך כשנולד אדם ראוי לפחד עליו אם ילך בדרך טובה ואם לאו וכשנפטר בשם טוב מן העולם ישמחו עליו ריעיו ואוהביו. והם עושין בהפך:
+<b>רבי מאיר אומר עשה רצונו כרצונך וכו'.</b> פרשנוה בפרק שני בס"ד:
+
+Mishnah 14
+
+<b>רבי נהוראי אומר הוי גולה למקום תורה.</b> שתדור במקום שיש בה תורה הרבה וחכמים מרובים:
+<b>ואל תאמר שהיא תבוא אחריך שחבריך יקיימנה בידך.</b> לא תשען על חבריך אשר הלכו ללמוד כי יבאו וילמדוך. כי אתה בעצמך צריך לגלות עמהם ולרדוף אחרי התורה אם תרצה לדעת אותה:
+<b>ואל בינתך אל תשען.</b> גם כי תלמוד ותגלה למקום תורה ותחכם <b>אל בינתך אל תשען</b> שלא תסמוך על סברתך. אך בעצת החכמים תעשה את כל המעשה:
+
+Mishnah 15
+
+<b>רבי ינאי אומר אין בידינו לא משלות הרשעים.</b> שאין לצדיקים השקט ובטח ועושר וכל צרכי העולם כמו לרשעים:
+<b>אף לא מייסורי הצדיקים.</b> יסורין של אהבה אשר לצדיקים שהם על דרך שלא יתבטלו מלמוד התורה. וי"מ <b>אין בידינו לא משלות הרשעים</b> כי אע"פ שמן הדין הוא רשע וטוב לו צדיק ורע לו מ"מ אין אנו משיגין לטעם הדבר והיא מן הדברים אמתיים שאין ידיעתנו משגת לטענה זו. וזהו שאמר ירמיהו ע"ה (ירמיה י"ב א') צדיק אתה ה' כי אריב אליך אך משפטים אדבר אותך מדוע דרך רשעים צלחה שלו כל בגדי בגד. ועל זה נאמר אין (בידינו) לא משלות הרשעים שאנחנו יודעין באמת שיש טענה לדבר ואין אנו משיגין לדעת אותה:
+<b>רבי מתיא בן חרש אומר הוי מקדים שלום לכל אדם.</b> והוא מדרך המוסר:
+<b>והוי זנב לאריות.</b> ר"ל שישמש תלמידי חכמים וידבק בחברתם:
+<b>ואל תהי ראש לשועלים.</b> לומר לך שנוח לו לאדם להיות תלמיד למי שגדול ממנו בחכמה. שנמצא בכל יום מוסיף על חכמתו מהיותו רב למי שקטון ממנו בחכמה. שנמצא פוחת והולך מחכמתו כענין שאמרו מי שהיה ראש לסנהדרי קטנה עושין אות' טפלה לסנהדרי גדולה. ד"א <b>ואל תהי ראש לשועלים</b> שלא יהיה ראש ושר וקצין לרשעים וזהו שאמר שלמה ע"ה (משלי י"ג כ') הולך את חכמים יחכם ורעה כסילים ירוע. ר"ל הולך את חכמים להיות שפל יחכם. שעושה עצמו זנב לאריות. ורעה כסילים שנעשה אדון להם כי הרועה הוא הראש ירוע:
+
+Mishnah 16
+
+<b>ר' יעקב אומר העולם הזה דומה לפרזדור בפני העולם הבא התקן עצמך בפרזדור כדי שתכנס לטרקלין (נאין).</b> טרקלין הוא הבירה ור"ל שאין העולם הזה אלא כדי לזכות בו העולם הבא:
+
+Mishnah 17
+
+<b>הוא הוא היה אומר יפה שעה בתשובה ומעשים טובים בעולם הזה מכל חיי העולם הבא.</b> שבשעה קטנה בעולם הזה אדם מרויח העולם הבא כמו שמצינו (בסדר קדושים) <small>[אמר המעתיק לא מצאתי בסדר קדשים אבל המעשה הזה הובא במדרש רבה בראשית פרשה ס"ה]</small> אותו מעשה של יוסי בן יועזר שהיה יוצא ליהרג ופגע בו יוקים איש צרורות הרשע רוכב על סוס. אמר ליה חזי סוסיא דארכבך מרך וחזי סוסיא דארכבן מרן. אמר לו אם לעוברי רצונו כך לעושי רצונו לא כ"ש. אמר לו וכי יש עושי רצונו יותר ממך. אמר לו אם לעושי רצונו כך קל וחומר לעוברי רצונו. עלה בלבו כאש בנעורת. פי' הבין בדבריו כי אמר אם טוב לרשעים עוברי רצונו בעולם הזה כל כך על אחת כמה וכמה לצדיקים בעולם הבא כי תהיה טובה כפולה ומכופלת מטובת הרשעים בעולם הזה. ושמה אין שלום לרשעים כי ירע להם כפלים מאשר לצדיקים בעולם הזה. וכשמעו כך הלך וקבל עליו ארבע מיתות ב"ד וגו' כדאי' התם. א"ר יוסי בן יועזר בשעה קלה הקדימני לגן עדן. ועל זה נאמר <b>יפה שעה אחת וכו'</b> ואין שבח העולם הזה כי אם לזה. גם שלמה המלך המבהיל [המהביל] העולם בספר קהלת ובמקומות מעטים משבח החיים מן המתים גם אותו השבח איננו כי אם לתשובה ומעשים טובים מפני שהן מועלים בעולם הזה ולא בעולם הבא שאין דנין את האדם אלא בשעת מיתה:
+<b>ויפה שעה אחת של קורת רוח בעולם הבא מכל חיי העולם הזה.</b> כמו שארז"ל (שבת סג.) כל הנביאים לא נתנבאו אלא לימות המשיח אבל לעולם הבא עין לא ראתה אלהים זולתך יעשה למחכה לו (ישעיה סד ג) שטוב העולם הבא אין לו ערך ולא דמיון. וזהו שאמר דוד ע"ה (תהלים ל"א כ') מה רב טובך אשר צפנת ליראיך פעלת לחוסים בך נגד בני אדם. המקום יזכנו בו:
+
+Mishnah 18
+
+<b>רבי שמעון בן אלעזר אומר אל תרצה את חברך בשעת כעסו.</b> שעל ידי זה יבא לומר דברים שאינם מהוגנים בו כי יוסיף כעס על כעסו:
+<b>ואל תנחמהו בשעה שמתו מוטל לפניו.</b> כי בשעת העצבון הנחמה מוספת עליו כעס ובא לומר דברים לא טובים:
+<b>ואל תשאל לו בשעת נדרו.</b> שלא ישאל ממנו הפתחים של היתר לומר אדעתא דהכי מי נדרת. כי בעודנו כעוס ונודר בא לפרש כל השאלות אשר ישאלוהו וישימם בנדר על דרך שלא יוכל למצוא לו היתר ונמצא כי יגרום לו רעה:
+<b>ואל תשתדל לראותו.</b> ולביישו גם עתה <b>בעת קלקלתו</b> בשעת ההזיק או עשה עבירה והוא מתבייש מעצמו אין לך לראותו ולביישו:
+
+Mishnah 19
+
+גרסת הספרים:
+<b>שמואל הקטן אומר בנפול אויביך אל תשמח ובכשלו אל יגל לבך.</b> ומה בא להשמיענו שמואל הקטן בזה והלא פסוק שלם הוא ושלמה אמרו. אלא ר"ל שהיה רגיל שמואל לומר פסוק זה מפני שהוא דבר הצריך ובני אדם נכשלים בו כי גם בהיות האויב רשע אין לשמוח ברעתו בלתי מפני ה' לבדו. רצוננו לומר כי זה הצדיק לא ישמח במפלת הרשעים. אך אם כוונת שמחתו מפני שמפלתו כבוד שמים הוא לא מפני שנאתו אותו וכ"ש מי שמעשיו מקולקלין כמוהו ואם יגל לבו בהכשלו רעתו רבה. ולמה הוא שמח והנה הוא כמוהו. ועל כל זה נאמר (משלי כ"ד י"ז) בנפל אויביך אל תשמח ובהכשלו אל יגל לבך. ולזה היה מתכוין שמואל לאמרו תדיר. ויש שגורסין <b>פן יראה ה' ורע בעיניו והשיב מעליו אפו. חרון אפו לא נאמר אלא מעליו אפו מלמד שמוחלין לו על כל עונותיו</b> ועתה השמיענו שמואל חדוש גדול שר"ל כי יראה ה' שזה שמח בנפל אויבו ימחול לאויב ויקים אותו והוא עונש לשמח:
+
+Mishnah 20
+
+<b>אלישע בן אבויה אומר הלמד תורה לילד למה הוא דומה לדיו כתובה על נייר חדש.</b> כי אין הכתיבה בנייר החדש יכולה למחוק כך תורה שבילדותו לא תשכח מלבו:
+<b>והלמד תורה לזקן למה הוא דומה לדיו כתובה על נייר מחוק.</b> שמהרה נפסדת הכתיבה ההיא. כן תורה שבזקנותו משתכחת מהרה ומשל בזה אמרו במבחר הפנינים הלמד תורה לילד למה הוא דומה כפתוח על האבן. והלמד תורה לזקן דומה כפתוח על החול. ואל יאמר הזקן הן אני עץ יבש אחרי שאין התורה מתקיימת בידו ולמה יקרא והבל ייגע כי מכל מקום שכרו אתו אשר למד וטרח ועשה מצוה ומה לו אם לא יזכרנה שבין כך ובין כך השכר נותנין לו. משל לשוכר שנתן לשני פועלים טרסקל נקובה לדלות בו מים ופסק עמהם לעשות עמו מלאכה זו יום אחד. טפש אומר מה תועלת במלאכתי. הפקח אומר ומה לי השכר יתן לי. כך הזקן מה לו אם הוא שוכח שכר נותנין לו. אחד המרבה ואחד הממעיט בזכרונו ובלבד שיתכוין לבו בשמים:
+<b>רבי יוסי בן יהודה איש כפר הבבלי אומר הלמד מן הזקנים למה הוא דומה לאוכל ענבים בשולות ושותה יין ישן. </b>כי בהתישן על החכמה ובכל יום ויום מוסיף פנים לכל דבר ודבר ומתקן אותן ויורד לסוף הדעת עד כי הוא נקל להבין כי בישישים חכמה ואורך ימים תבונה (איוב יב יב):
+<b>והלמד מן הקטנים למה הוא דומה לאוכל ענבים קהות ושותה יין מגתו.</b> כי עדיין לא נתבשלה חכמתם בקרבם:
+<b>רבי אומר אל תסתכל בקנקן אלא במה שיש בו שיש קנקן חדש מלא ישן וישן אפילו חדש אין בו. </b>כי בחשיבות היין הישן לא יפסד בכלי החדש כך אם הקטני' נחכמו מן הזקנים ילמוד כל אדם לפני הקטנים תחלה. וזהו מה שיש בין דברי ר' יוסי בן יהודה לדברי רבינו הקדוש ע"ה. כי רבי יוסי היה אומר כי אם הזקנים והקטנים כלם חכמים עם הזקנים ילמוד לפי (שברוב חכמת) [שחכמת] הזקני' מבושלת. ורבינו הקדוש ע"ה (היה אומר) אין הולכין בחכמה אלא אחר הרוב ואם ימצא הקטנים נבונים ודבריהם נכונים וחכמתם מרובה ילמד לפניהם. ושני הדברים האלה אליהוא אמר אותן שנא' (איוב ל"ב ז') אמרתי ימים ידברו ורב שנים יודיעו חכמה אכן רוח היא באנוש ונשמת שדי תבינם. כי מתחלה היה אומר כדברי ר' יוסי בן יהודה כי רוב שנים יודיעו חכמה. אחר שראה כי הוא ילד מחבריו הזקנים אמר כי רוח היא באנוש. ולפעמים כי הילד יחכם מן הזקן ותהיה חכמתו מבושלת ממנו ודבריו מתוקנים וברורים הדברים. לכן טוב ללכת אחר ילד וחכם מאיש זקן ונשוא פנים ואיננו כמוהו בחכמה:
+
+Mishnah 21
+
+<b>רבי אלעזר הקפר אומר הקנאה.</b> פי' בענין הקנאה יש שני דברים שבהם שנים שלשה ענינים ואין בהם לרוע לשנים. <b>הדרך האחד מקנא בטובה</b> והוא הדרך רע. וענין הראשון כי יראה חבירו טוב ורע בעיניו. וכאשר עוסק בתורה ובמצות והולך בדרך טובה מקנא בו. כי הוא שונא אוהבי השם ועושי רצונו המדה הזאת מוציאתו מן העולם והיא הרעה הגדולה בקנאות ונקרא שמו שונאי ה'. הענין השני לא ירע בעיניו מצד כי שונא דרך עוסק בתורה. אך אחר שאיננו הולך בדרך ההיא לא חפץ גם בחברו שילך בה כי אם לפי רצונו לא ימצא אחר טוב ממנו לא מטובתו אך מרעת האחרים גם זה יקרא שונא ה'. כי אינו עושה מעשי ה'. גם מחבריו העושים קשה בעיניו ואם איננו שונא כראשון. ויש דרך טובה בקנאה ואם אחרת טובה ממנה מה שאחז"ל (ב"ב כא.) קנאת סופרים תרבה חכמה. כי על ידי שרואה חבריו קדושים וחכמים גם הוא חפץ להיות כמותם ומפני הקנאה מרבה על חכמתו וטורח ומוסיף לעשות טובה וללכת בדרך ישרה. אך יותר היא שוה אם בלא קנאה חפץ באלה כי (נאם) [יראי] ה' הם. וזאת מלאכת האדם. וזהו שאמר שלמה המלך ע"ה (קהלת ד' ד') וראיתי אני את כל עמל ואת כל כשרון המעשה כי היא קנאת איש מרעהו גם זה הבל ורעות רוח. ר"ל שגם בעושה המעשה בכשרון אם מקנאת אדם יעשהו טובה עושה. ויש בו רעה רבה. כי עושה הראוי מנדבת לבו הולך באמת ובלבב שלם. וחשוב מן העושהו מקנאת אדם כי תעלה על לבו. ואם מזה או מזה המעשה יעשה וטוב אשר תאחוז בראשון ומזה אל תנח ידך. <b>הדרך הב' קנאת העושר</b> הענין הראשון השוחר הרע וקשה בעיניו כי יש עושר לאחרים אחר שאין לו. ואין לו בכל אלה כזו לרוע. כי שונא טובת הנבראים ואינו רוצה בתיקון העולם. הענין השני המקנא בחביריו העשירים וקשה בעיניו כשהם עשירים ממנו. לא משנאתו בהם ובעשרם ויחפוץ כשיתמעט. אך מאהבתו אל העושר וחפצו להיות עשיר גדול. כי העושר בעיניו הוא הכבוד ורוצה להיות נכבד מהם. והענין השלישי הוא הטוב ברעים אוהב כסף ומקנא בו וחפץ שיהיה לו עושר גדול. ואם לאחרים יש מעט או הרבה לא יחוש. ואין לזה קנאה בוערת כמו החפץ להתעשר מכל בני אדם. ושלמה המלך ע"ה כלל לכל אלה הדברים ואמר (משלי כ"ג י"ז) אל יקנא לבך בחטאים כי אם ביראת ה' כל היום. פירש תחלה הקנאה הרעה שלא יקנא ברשעים בעושי העבירות לעשות כמותם. ואחר כך כלל ואמר כי אם ביראת ה. כל הקנאות למרע לבד קנאת היראה. שיקנא את מעשי ה' כי נורא הוא:
+<b>והתאוה.</b> היא תחלה לכל הפעולות והמעשים וגם קודמת למחשבה. כי חמד לתאותו לדבר חושב עליו לעשות. ויש בכל התאות רעה רבה אין צריך לומר תאות היצר על העבירות כי אפי' תאות משכב הנשים הרבה במותר רעה גדולה. ועל זה אמר שלמה ע"ה (משלי ל"א ג') אל תתן לנשים חילך. וכמו כן הרבות התאוה במאכל ובמשקה במותרין גם זה רעה. וכמו שאמרו חכמי הטבע כי גם המאכלים קלים וטובים מזיקין לאוכל מהם הרבה. וזהו שאמרו במסכת פסחים (דף קי"ד) אל תרגיל עצמך לאכול אווזין ולבך רדוף עליך. ושלשה דרכים יש בתאוה לרוע כמו בקנאה. הראשון המתאוה שלא יהיה עושר וחכמה לשום אדם ושיהיו לו והוא עון אשר חטא. והשני מתאוה לעושר וחכמה ואם יש לאחרים טוב הדבר בעיניו אך שיהיה לו יותר מהם להתגדל עליהם. גם בזה רעה רבה. והשלישי יש טובה מעט בראותו כי יש לחבריו חכמה ועושר מתאוה להיות גם הוא כמותם. וייטב הדבר בעיניו מאד להיות להם כמוהו ויוסיף להם השם ממנו אלף פעמים ויברך אותו ואתהם. ואין המדה הזאת שלימה לטוב בהתאוותו מצד כי אחרים הם חכמים ונבונים ועשירים. כי התאוה הראויה להתאוות בחכמה מצד כי היא העיקר והשורש לעבודת הבורא ית'. ולעשות בעושר הישר בעיני ה' ולא מפני דבר אחר. וזהו שאמר דוד המלך ע"ה (תהלים ל"ח י') ה' נגדך כל תאותי. ר"ל כי כל תאותו מצד שמים היא ולא מקנאת אדם. וכן מצינו ברבינו הקדוש ע"ה (כתובות דף ק"ד ע"א) שבשעת פטירתו זקף אצבעותיו ואמר גלוי וידוע לפניך רבון העולמים שאפילו אצבע קטנה לא נהנתי. ואע"פ שאמרו עליו רבותינו שהיה עשיר גדול שנושא המפתחות שלו כעושר שבור מלכא (ב"מ פ"ה ע"א) ואעפ"כ לא נהנה כי אם לשום שמים כי לא נתאוה להבלי העולם:
+<b>והכבוד.</b> כבוד הרע הוא המתכבד על בני אדם להטיל אימתו עליהם ונותן חתיתו בארץ חיים. ומה שכרו שיורד לעמקי שאול בגהינם ואין למפלתו תקומה לדורי דורות. ומפני זה דמה יחזקאל הנביא מפלת מלכי האומות בגיהנם לנותן חתיתו בארץ חיים לומר שאין להם תקומה כמו שנא' (יחזקאל ל"ב ל"ב) כי נתתי חתתי בארץ חיים והשכב בתוך ערלים את חללי חרב. וכל הענין. ויש כבוד שני הרוצה כי יכבדוהו בני אדם שחושב כי הוא ראוי לכבוד ההוא ואיננו. ג"כ כי יהיה תלמיד חכם ובעל מצות ורצונו שיכבדוהו על זה חוטא בנפשו. אך אם כוונתו לשום שמים ואם לכבוד תורה הוא עושה לבד ולא יקחהו מפני עצמו ולא יהנה בו כי אם כדי להתכבד התורה על (ידי) זה כמו שכתבנו. אך כל הדברים האחרים בכבוד רעים מאד. וכמה הזהירה התורה ואסרה אותו. שגם על מלך ישראל אשר אמרה עליו שום תשים עליך מלך (דברים יז טו) שתהא אימתו עליך. והוא ראוי לכבוד יותר מכל הבריות אשר תחת השמים. ואעפ"כ הזהירתו לבלתי רום לבבו מאחיו. כל שכן ההדיוטים שאין להם לחפוץ הכבוד כלל:
+<b>מוציאין את האדם מן העולם.</b> ששלש מדות הללו בכלל עון פלילי. דבר אחר <b>מוציאין את האדם מן העולם</b>. הקנאה כמו שנא' (משלי י"ד ל') ורקב עצמות קנאה. התאוה כמו שנאמר (משלי כ"א כ"ה) תאות עצל תמיתנו. הכבוד כמו שמצינו ביוסף שמת עשר שנים קודם אחיו מפני שהנהיג עצמו ברבנות (ברכות נה.):
+
+Mishnah 22
+
+<b>הוא היה אומר הילודים למות.</b> מאחר שסופן למות והיום בחיים ומחר בקבר יש להם להרהר במעשיהם ולשוב בתשובה:
+<b>והמתים להחיות.</b> כי יחיים השם ית' לעתיד לבא כמו שנא' בדניאל (דניאל י"ב ב') ורבים מישני אדמת עפר יקיצו אלה לחיי עולם ואלה לחרפות לדראון עולם. על כן יש לאדם לעשות מה שיהיה מן החיים ולא דראון עולם:
+<b>והחיים לדון.</b> אותם שעתידין להחיות יעמדו לדין לפני השם יתב' ויתן להם כפעלם וכמעשה ידיהם:
+<b>לידע ולהודיע ולהודע.</b> כלם צריכין לדעת את זה. <b>לידע</b> מאחרים שילמדו אותו. <b>ולהודיע</b> שילמד אחרים בעולם הזה. <b>ולהודע</b> בעה"ב מעצמו בלא מלמד כמו שנא' (ירמיה ל"א ל"ג) ולא ילמדו עוד איש את רעהו ואיש את אחיו לאמר דעו את ה' כי כולם ידעו אותי למקטנם ועד גדולם:
+<b>שהוא אל.</b> מלשון אלי הארץ (מ"ב כד טו) כלומר חזק ותקיף:
+<b>הוא היוצר הוא הבורא.</b> את הבריות מלידה ומבטן ומהריון. והיוצר הוא התחלת המעשה ובורא גמר המלאכה. ואיננו כמו עשיית הכלי כי אחר שנגמר אין צריך לעושהו אבל האדם בכל עת וזמן צריכין לבוראם כמו שאמר דוד המלך ע"ה (תהלים ק' ג') דעו כי ה' הוא אלהים הוא עשנו ולא [ולו] אנחנו עמו וצאן מרעיתו. ר"ל כי אנחנו צריכין לו בכל שעה ורגע:
+<b>הוא המבין.</b> מבין כל המעשים:
+<b>הוא הדיין.</b> מאחר שהוא יודע אמתת כל הענינים הוא ראוי לדון כי ידין את הדין לאמתו:
+<b>הוא העד.</b> שהכל גלוי לפניו:
+<b>הוא בעל דין.</b> שהוא תובע את החוטאים כמו שאמר דוד (תהלים נ"א ו') לך לבדך חטאתי והרע בעיניך עשיתי למען תצדק בדבריך תזכה בשפטך. כי אם יזיק אדם לחבירו אל יחשוב כי אליו חטא ולא לשם כי הוא תובע את ההזק כבעל דין. כי גם לה' חטא:
+<b>והוא עתיד לדון.</b> לעתיד לבא:
+<b>שאין לפניו לא עולה.</b> להטות את הדין:
+<b>ולא שכחה ולא משוא פנים.</b> למחול למי שגדול בחכמה וחסידות:
+<b>ולא מקח שוחד.</b> שיוציא שכר מצוה כנגד הפסדה אלא משלם שכר טוב מפני המצוה ונפרע מן העבירה. ומפורש הוא בד"ה (ב' ו' כ"ג) שאין לפניו כל זה:
+<b>ודע שהכל שלו והכל בא לידי חשבון.</b> אם לטוב ואם לרע:
+<b>ואל יבטיחך יצרך.</b> לומר שיש בשאול בית מנוס כמו שדומה לך בעולם הזה בית מנוס. וכמו שהמינין אומרים בעלמא דאתי לית דינא ולא דיינא. אל תחשוב ותאמר זה כי לא אמת הוא <b>שעל כרחך אתה נוצר ועל כרחך אתה נולד ועל כרחך אתה חי ועל כרחך אתה מת ועל כרחך אתה עתיד ליתן דין וחשבון לפני מלך מלכי המלכים הקב"ה</b>:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>בעשרה מאמרות נברא העולם ומה תלמוד לומר.</b> מבראשית ועד ויכלו כתוב תשעה פעמים ויאמר ובראשית נמי מאמר הוא שנא' (תהלים ל"ג ו') בדבר ה' שמים נעשו שאי אפשר שנבראו שמים וארץ אלא במאמר:
+<b>ומה תלמוד לומר והלא במאמר אחד יכול להבראות.</b> ר"ל מה בא ללמדנו כשאמר כי בעשרה מאמרות נברא העולם. או פירושו <b>מה תלמוד לומר</b> לבראו בעשרה מאמרות:
+<b>אלא כדי להפרע מן הרשעים.</b> שמאבדין במעשיהם העולם שהוא דבר גדול שנברא בעשרה מאמרות וכן מדת הדין עתיד להפרע מהן:
+<b>וליתן שכר טוב לצדיקים שמקיימין את העולם שנברא בעשרה מאמרות.</b> שלא נברא העולם אלא לעשות בו הישר בעיני ה' והעושים כן מקיימין אותו:
+
+Mishnah 2
+
+<b>עשרה דורות מאדם ועד נח להודיע כמה ארך אפים לפניו שכל הדורות היו מכעיסין לפניו עד שבא עליהם מי המבול.</b> ובא ללמדנו כי כאשר אתה רואה בדורות שבין אדם הראשון לנח שכלם הכעיסוהו במעשה ידיהם לרע להם והאריך אפו כל אותם הדורות ולסוף הביא עליהם מי המבול כי לא לעולם מאריך אפו. כן תחשוב לגלותנו ולבל תאמר כמה ימים ושנים כי השיב חמתו מעל מלכות [הרשעה] ואנחנו בגלות לעולם יאריך להם אפו כי ארך אפים הוא וידוע תדע כי לסוף ישלם להם כפעלם וכמעשה ידיהם ויגאלנו ויושיענו כי ארך אפים גדול הוא. אך באחרית הימים פוקד עונות ראשונים ומהר יקדמונו רחמיך כי דלונו מאד:
+<b>עשרה דורות מנח ועד אברהם. </b>ואמרו רבותינו (ב"ר ל ח) כשמת נח היה אברהם אבינו בן חמשים ושמנה שנים. אך כשתמנה התולדות תמצא עשרה דורות ביניהן כי אע"פ שנח האריך ימים עשרה דורות הם נחשבים:
+<b>להודיע כמה ארך אפים לפניו שכל הדורות היו מכעיסין עד שבא אברהם אבינו.</b> ולא אמרו בכאן עד שנפרע מהן כי אברהם אבינו מלא כל החסרונות ועשה טובה כנגד כל רעתם והצילם מן הפורענות. אך נח לא יוכל להצילם כי לא היה צדיק כל כך למלא החסרונות:
+<b>ונטל שכר כלם.</b> ואף ע"פ שלכל האדם יש להם חלק בגן עדן וחלק בגהנם. אם יזכה יטול חלקו בגן עדן אם נתחייב בדינו יטלנו בגהנם. אבל מאחר שכלם נצטוו לעשות טובה וזה אינו עושה וחבירו מקיים צוויו וצווי עצמו מדת הדין נותנת שיטול חלקו וחלק חברו בגן עדן ועל זה נטל אברהם אבינו שכר כלם. וזהו שנא' (תהלים קי"ט קכ"ו) עת לעשות ה' הפרו תורתך. אם ראית דור שמתרשל מן התורה עסוק בה (ברכות סג.). ופשטיה דקרא עת לעשות בשביל ה'. ודומה לו אמרי לי אחי הוא. כמו בשבילי. הפרו תורתך אחר שכלם מפירין תלמוד תורה יותר יש לי לעשות בשביל ה' משאר הדורות שחס ושלום לא תשתכחה תורה מישראל. משל למלך שכל עבדיו בוגדים לו חוץ מאחד שבהם. הלא באותו זמן צריך ללכת עמו באמת ובלבב שלם משאר הזמני' וגם כי כל ימיו יאהבנו המלך אהבה רבה והרבה משאת זה כמשאת כלם:
+
+Mishnah 3
+
+<b>עשרה נסיונות נתנסה אברהם אבינו ועמד בכלם.</b> <b>הראשון</b> אור כשדים שהפילו נמרוד לכבשן האש וניצל. וזה אינו מפורש בתורה ומדברי קבלה הוא ויש לנו רמז לדבר הזה מן התורה. שקודם פר' לך לך מארצך וממולדתך נזכר למעלה שני פעמים אור כשדים להודיע שבשביל אותו הנסיון שעמד בו הבטיחו השם ית' והביאו אל הארץ כמו שמצינו בנח כי מתחלה כתוב ונח מצא חן בעיני ה' ואחר כך פרשת אלה תלדות נח שניצל ממי המבול על כי מצא חן בעיניו. <b>והשני</b> שצווהו לצאת מארצו שנאמר לך לך מארצך וממולדתך ועשה כן. <b>והשלישי</b> שנאמר ויהי רעב בארץ ואע"פ שהקב"ה הבטיח ואמר לו ונברכו בך כל משפחות האדמה כשהביא הרעב לא הרהר אחר מדותיו. <b>הרביעי</b> לקיחת שרה לפרעה. <b>החמישי</b> מלחמת ארבעה מלכים שבשלש מאות ושמנה עשר איש החזיק ובטח בהקב"ה ונעשה לו נס שניצל והציל אחיו וכל רכוש סדום ועמורה והיה סובל המקרים לטובתו ולזכותו. <b>הששי</b> בן תשעים ותשע שנה בהמולו את בשר ערלתו שם עצמו בסכנת הזקנה וניצל. <b>השביעי</b> לקיחת שרה לאבימלך. <b>השמיני</b> כשגרש הגר וישמעאל בנו במצות ה'. ואם הרע הדבר על אודות בנו קיים מצותו. <b>התשיעי</b> לעקידת יצחק בנו שכתוב בה כי עתה ידעתי כי ירא אלהים אתה וכי עד עכשו לא היה יודע והלא הכל גלוי וצפוי לפניו אלא כשנודע הדבר לבריות קורא הקב"ה בו כי עתה ידעתי כי ירא אלהים אתה. ובא להודיענו כי יראת שמים גדולה מכל המצות שבתורה שבכל הנסיונות לא אמר לו כי ירא אלהים אתה חוץ מזו מפני שהיה הנסיון הגדול שבכלם כי לקח בנו להעלותו עולה. <b>העשירי</b> קבורת שרה. שנאמר לו קום התהלך בארץ לארכה ולרחבה כי לך אתננה. וכשמתה אשתו לא מצא מקום לקברה עד שקנאו ולא הרהר:
+<b>להודיע כמה חיבתו של אברהם אבינו.</b> היה מנסהו לגלות לבריות כי ירא אלהים ושלם בכל המדות:
+
+Mishnah 4
+
+<b>עשרה נסים נעשו לאבותינו במצרים.</b> שבכל עשר מכות שהביא הקב"ה על המצרים במצרים לא נזקו אבותינו בהם. ובכלם הוא מפורש להם. לבד במכת הכנים שכתוב (שמות ח יד) ותהי הכנם באדם. ולא הפרישה התורה בין מצרים ובין ישראל אלא קבלה היא ביד חכמים שאף גם בזאת לא לקו בה:
+<b>ועשרה על הים.</b> <b>הראשון</b> קריעת ים סוף כמו שנאמר ויבקעו המים. <b>השני</b> נעשו המים כקשת וכמין קובה ונמצאו המים למעלה מהן ועל זה נאמר (חבקוק ג' י"ד) נקבת במטיו ראש פרזיו. <b>השלישי</b> כי נבקעו מעינות תהום רבה ולא נשאר רפש וטיט בקרקעיתו כשאר המעינות כי יבשו אך כאבן שיש נשאר בתחתיתו וישראל עוברים בים כמהלך בביתו. ולא נתלכלו רגליהם. <b>הרביעי</b> שהיו המקומות שדרכו המצרים עליהם בים כעין חומר וזהו שאמר הכתוב (חבקוק ג' ט"ו) דרכת בים סוסיך חמר מים רבים שגם סוסי המצריים מסורים ביד הקב"ה ועל זה אמר סוסיך.<b> החמשי</b> שקפאו המים יותר מדאי ונעשו חזקי' כסלעים וכצורים ומזיק למצרים הרודפים אחרי ישראל ועל זה אמר דוד המלך ע"ה (תהלים ע"ד י"ג) שברת ראשי תנינים על המים. תנינים אלו המצרים. <b>הששי </b>כי נגזרים לשנים עשר גזרים דרך לכל שבט אשר יעבור שמה וזהו שנא' (תהלים קל"ו י"ג) לגזר ים סוף לגזרים הרבה.<b> השביעי</b> שהיו המחיצות שבין שבט לשבט זכים כזכוכית לבנה כדי שיראו השבטים אלו לאלו. <b>השמיני </b>שלא קפאו המים כלם כחתיכה אחת אלא נעשו חתיכות חתיכות כלבנה על גבי לבנה ואריח על גבי אריח וע"ז נאמר (תהלים ע"ד י"ג) אתה פוררת בעזך ים. <b>התשיעי </b>שהמים המתוקים שבים לא קפאו כשאר מי הים והיו נוזלים ושותים מכל הנחלים ההולכים אל הים. <b>העשירי</b> אחר שתייתם היו נקפאי' מיד. שהמים הנוזלים לא היו יורדין עד הקרקע אלא ישראל שותין מהם והשאר היה נקפא ונופל אל הקרקע כחתיכא של שלג. וכן בכל פעם ופעם שהיו צריכין לשתות:
+<b>עשר מכות הביא הקב"ה על המצרים במצרים. </b>דצ"ך עד"ש באח"ב:
+<b>ועשרה על הים.</b> <b>הראשון</b> (שמות י"ד) ויאר את הלילה וכמו שתרגם אונקלוס והוה (חשוכא) [עננא וקבלא] למצראי ולישראל נהר כל ליליא. ו<b>השני והשלישי</b> (שמות שם) וישקף ה' אל מחנה מצרים בעמוד אש וענן. ענן יורד ועושה אותו כטיט ועמוד אש מרתיחו וטלפי סוסיהם משתמטות. <b>הרביעי</b> ויסר את אופן מרכבותיו שהסיר האופנים מן העגלות ונפלו המצרים ונשתברו. <b>החמישי</b> וינהגו בכבדות אחר שנפלו ונשתברו לא היו יכולין לעמוד ובמקום שנפלו שם נשארו. <b>הששי</b> שרצו לנוס ולא יכולו כמו שנא' (שמות שם) ויאמר מצרים אנוסה מפני ישראל. ולא כמו שמצינו בסיסרא שנאמר (שופטים ד' ט"ו) וירד סיסרא מעל המרכבה וינס ברגליו. אבל אלו לא ירדו ולא הספיק בידם לנוס. <b>השביעי</b> (שמות שם) וינער ה' את מצרים בתוך הים כתרגומו ושניק מלשון שבור שנערם כאדם המנער את הקדרה מה שלמעלה למטה ומה שלמטה למעלה. <b>השמיני</b> שבלעה אותם הארץ אשר בתחתית הים כמו שנאמר (שמות ט"ו) נטית ימינך תבלעמו ארץ. <b>התשיעי</b> שירדו בכובד לעומקי הים כמו עופרת שנא' (שמות שם) צללו כעופרת במים אדירים. <b>העשירי</b> שפלטה אותם הים שנאמר (שמות י"ד ל) וירא ישראל את מצרים מת על שפת הים:
+<b>עשרה נסיונות נסו אבותינו את המקום במדבר שנא' וינסו אותי זה עשר פעמים ולא שמעו בקולי. </b> <b>הראשון</b> שאמרו (שמות י"ד) המבלי אין קברים במצרים. <b>השני</b> (שמות ט"ו כ"ד) וילנו העם על משה לאמר מה נשתה ונעשה נס שצוה הקב"ה למשה להשליך עץ במים המרים כמו שנא' (שמות שם) ויצעק אל ה' ויורהו ה' עץ ואמרו במסכת פסחים שאותו העץ הרדופני היה שהוא מר השליך מר במר והפך למתוק <small>(אמר המעתיק לא מצאתי זה בפסחים כי אם ברש"י בפסחים דף ל"ט בשם המכילתא פ' בשלח, והתוס' שם דף ל"ו מביא בשם המכילתא שזה העץ היה זית ובאמת שני דעות הם במכילתא יעו"ש)</small> .<b>השלישי</b> במדבר סין אשר שאלו לחם שנא' (שמות ט"ז ג') בשבתנו על סיר הבשר.<b> הרביעי</b> (שמות י"ז ז') היש ה' בקרבנו אם אין. משל לאדם שמוליך בנו על כתפו והיה בן דעת ואומר ראיתם אבא. מה עשה אביו השליכו מעל כתפו. כך הקב"ה היה נושא אותם על כנפי נשרים שואלים היש ה' בקרבנו מה עשה הביא עליהם עמלק. <b>החמישי</b> שהותירו מן המן. <b>הששי</b> ברפידים לא היה מים לעדה <small>(אמר המעתיק לא יכלתי להבין זה כי כבר מנה אותו בנסיון רביעי וגם צ"ע בכל מנינו בזה ועיין בערכין דף ט"ז)</small>. <b>השביעי</b> בחורב במעשה העגל שנא' (שמות ל"ב א') ויקהל העם על אהרן וגו'. <b>השמיני</b> (במדבר י"א א') ויהי העם כמתאננים רע באזני ה'. והביא עליהם אש ותבער בם אש ה' ותאכל בקצה המחנה (דברים ד' כ"ג) כי ה' אלהיך אש אכלה הוא אל קנא. <b>התשיעי</b> בקברות התאוה כשאמרו (במדבר י"א ד') מי יאכלנו בשר וכי לא היה להם בשר והלא בכל עת ועת היה להם שלו כמו שנאמר (שמות ט"ז ח') בתת ה' לכם בערב בשר לאכול ולחם בבקר לשבע. וכמו שלא פסק המן לא פסק השלו אלא שבקשו בשר בערב לשבוע כמו שהיה להם הלחם ועל זה אמר משה רבינו ע"ה (במדבר י"א כ"ב) הצאן ובקר ישחט להם ומצא להם וגו' אמר משה רבינו ע"ה לפני הקב"ה בשר הרבה יש להם בקשתם מרוע לבבם היא. וכי עם קשה עורף הוא גם כי תתן להם עוד רב יאמרו בלי די הצאן ובקר ישחט להם ולא ישבעו פיהם. אמר לו הקב"ה היד ה' תקצר אני אתן בשר עד שיתרצו ולא יהיה להם פתחון פה לומר לא שבענו והוסיף והביא להם מן השלו הרבה עד מאד וישטחו להם שטוח והממעיט אסף עשרה חמרים ולא יכלו לאכלו. כך הוא פשט הפסוק נמצאת אומר כי לא חטא משה בדבריו. ורבותינו שבתלמוד (יומא עה.) לא דרשו כן. <b>והעשירי</b> במדבר פארן ששלחו המרגלים ושם נאמר (במדבר י"ד כ"ב) וינסו אתי זה עשר פעמים:
+
+Mishnah 5
+
+<b>עשרה נסים נעשו לאבותינו בבית המקדש לא הפילה אשה מריח בשר הקדש.</b> על המזבח החיצון ונותן ריח כעין כל צלי. ובשר הקדש אסור בהנאה והקב"ה כל אותן הימים שמר את הנשים שלא הפילו מאותה הריח:
+<b>ולא התליע בשר הקדש מעולם.</b> קדשים קלים שנאכלין לשני ימים ולילה אחת שמשהין אותו זמן מרובה כזה לא התליע מעולם:
+<b>ולא אירע קרי לכהן גדול ביום הכפורים.</b> כדי שלא יצטרך לסגן. ואע"פ שהיו יודעין שלא יארע לו קרי היו ממנין את הסגן שאין סומכין על הנס משום לא תנסו (דברים ו טז) כדאי' בירושלמי (יומא א ד):
+<b>ולא נראה זבוב בבית המטבחיים.</b> משום קדושה:
+<b>ולא נמצא פסול בעומר ובשתי הלחם ובלחם הפנים.</b> בעומר שהיה בזמן השעורים להתיר לישראל לאכול חדש ולא נמצא בו פסול ביוצא מחוץ לחומה ולא בלינה:
+<b>ובשתי הלחם.</b> באין להתיר להקריב מנחה חדשה מן החדש ולא נמצא בהן פסול לא ביוצא חוץ לעזרה ולא בלינה:
+<b>ולחם הפנים.</b> כי ביום השבת יערכנו והיה חם בשעת הסרתו מעל השלחן כיום אשר ישימו אותו שמה כמו שנאמר (שמואל א' כ"א ז') (והיא) [לשום] לחם חם ביום הלקחו. ולא נמצא בו פסול לא ביוצא ולא בלינה שהיו צריכין אותו לאכול אותו בשבוע שאחר השבת שהסירוהו ואם נשאר לשבוע אחרת הוא נפסל ולא אירע להם תקלה מעולם:
+<b>ולא כבו הגשמים אש מעל עצי המערכה.</b> כי האש תוקד על המזבח החיצון העומד בחצר המשכן:
+<b>ולא נצחה הרוח עמוד העשן.</b> שהיה מתמר ועולה:
+<b>עומדים צפופים ומשתחוים רווחים.</b> היו עומדים בעזרה שורות שורות זה בצד זה צפופים ומשתחוים בריוח שלא היה אחד מהן דוחק את חברו והוא פלא:
+<b>ולא הזיק נחש ועקרב בירושלם.</b> מעולם:
+<b>ולא אמר אדם לחברו צר לי המקום כשעולין לירושלם.</b> כשעולין לרגל בירושלם לא אמר צר לי המקום גשה לי ואשבה (ישעיה מט כ) וזהו שאמר דוד ע"ה (תהלים קכ"ב ג') ירושלם הבנויה כעיר שחברה לה יחדו ר"ל כשבנו אותה שיערו שכל ישראל יכילו בה. ופירוש לה. כמו בשבילה. כי בשביל כנסת ישראל שהיה נקבצת יחדו חוברה:
+
+Mishnah 6
+
+<b>עשרה דברים נבראו ערב שבת בין השמשות ואלו הן.פי הארץ.</b> לבליעת קרח ועדתו:
+<b>פי הבאר.</b> הסלע שהכה משה:
+<b>פי האתון.</b> של בלעם (במדבר כ"ב כ"ח) ויפתח ה' את פי האתון:
+<b>הקשת.</b> (בראשית ט' י"ג) את קשתי נתתי בענן:
+<b>והמן.</b> של מדבר:
+<b>והמטה.</b> של משה אשר עשה בו את האותות:
+<b>והשמיר.</b> כמין תולע ארוך היה. ובו בנה המלך שלמה את המקדש שהיה משימו על האבן ונבקעת (גיטין דף ס"ח) ומקבות והגרזן כל כלי ברזל לא נשמע בבית בהבנתו (מלכים א' ו' ז'):
+<b>והכתב.</b> התורה שהיתה כתובה לפני הש"י מששת ימי בראשי' באש שחורה על גבי אש לבנה:
+<b>והמכתב.</b> צורת האותיות חרות על הלחות:
+<b>והלחות.</b> בעצמן:
+<b>וי"א אף המזיקין וקברו של משה.</b> ולא ידע איש את קברתו:
+<b>ואילו של אברהם אבינו.</b> נאחז בסבך בקרניו וירא אותו ויעלהו לעלה תחת בנו (בראשית כב י"ג):
+<b>ויש אומרים והצבת בצבת עשויה.</b> אלו המלקחים שהנפח אוחז בהן את המתכת כשהיא חמה עד שיעשנה כלי ותניא במס' פסחים (דף נ"ד) ר' יהודה אומר צבתא בצבתא מתעבד' צבתא קמיתא מאן עבדא לה אלא (בביאה) [בריה] בידי שמים היא. אמרו לו אפשר יעשנה בדפוס ויקבענה כיון. ולמה הוצרך למנות עשרה דברים אלו. להודיע כי כל מה שברא הקב"ה על תנאי וכשאומרים שישתנו טבעם בשעת הצריכה שאין דבר (מתחום) [מחודש] בעולם שלא עלה במחשבה במעשה בראשית (כשנפלו) [כשנתלו] המאורות ביום רביעי גזר עליהם שיעמדו ליהושע ולחזקיהו הים שיבקע לבני ישראל וכן כלם אלא שעשרה אלו עלו במחשבה ערב שבת בין השמשות ובכלל יש להן שיטבעו:
+
+Mishnah 7
+
+<b>שבעה דברים בגולם.</b> כל דבר שאין צורתו נגמרת נקרא גולם כמו שנא' (תהלי' קל"ט ט"ז) גלמי ראו עיניך ועל ספרך כלם יכתבו. קודם צורת האיברים. כך היודע מה שמלמדין אותו ולא ידע לעשות סברא מדעתו נקרא גולם שאין חכמתו נכרת ולעולם אין דעתו מגעת לגדור עצמו בשבעה דברים הללו שבהן מענין החכמה ומהן ממדות טובות וכן פירש רמז"ל:
+<b>ושבעה בחכם.</b> היודע לעשות סברא:
+<b>חכם אינו מדבר לפני מי שגדול ממנו בחכמה.</b> ששומע ושותק ולומד והוא חכמה עושה. מה שאין כן בגולם כי לא יחפוץ בתבונה כי אם בהתגלות לבו וכמו שכתבנו למעלה:
+<b>ואינו נכנס בתוך דברי חברו.</b> כי מניחו לדבר עד שיסיים כל דבריו ואחרי כן ישיבהו מענה והיא מדה טובה. ולא כן הגולם עושה כי משיב דבר בטרם ישמע:
+<b>ואינו נבהל להשיב.</b> שאינו ממהר להשיב מענה כי ישאלוהו עד שישמע כל הטענות וכל אשר רצון השואלים לדבר ולהאריך בשאלה ויעיין בדברים היטיב. ואל יבהל פיו ולבו אל ימהר להוציא דבר עד יהיה ברור כשמש לפניו והוא מדרך החכמה כי בזה תהיה תשובתו נכונה:
+<b>שואל כענין ומשיב כהלכה.</b> פירש ר' מאיר ז"ל <b>שואל כענין</b> אם ישאל לתת לו טעם לשום דבר אל ישאל אלא לפי הטעם שאפשר לתת לאותו דבר לפי ענין מדת הדבר ההוא. וכן אם שאלוהו משיב כהלכה:
+<b>ואומר על ראשון ראשון ועל אחרון אחרון.</b> ואין פירושו שישיב על הדבר הראשון בראשונה ועל השאלה האחרונה באחרונה. אלא שאם השאלה הראשונה מתבררת בדבר האחרון מבאר אותו תחלה ואחרי כן מבאר הראשון כדי להבין ולברר תשובתו ותעלה הדבר ביד השומע. ועל זה קראו ראשון והוא אחרון מפני שהוא מקדימו והדבר הראשון מתברר בו. ואם הענין בהפך יקרא אחרון ועל זה נאמר על ראשון ראשון ועל אחרון אחרון. וזה מחכמה גדולה והבן הדברים הוא. ולא ידע הגולם בכל אלה:
+<b>ועל מה שלא שמע אומר לא שמעתי.</b> מה שלא שמע מפי רבו אומר לא שמעתי מרבותי. ואם יש אליו סברא בדבר אומר אבל כך יראה לי. וזה הדבר הוא מן המדות הטובות אשר לא ישיג בה הגולם:
+<b>ומודה על האמת.</b> גם כי יחכם לידע להשיב מרוב טענותיו ושכל דבריו ויכול לסתור טענת חברו כי לא נחכם כמוהו. ולא יעשה כן אם יראה לו כי האמת עמו אך יודה לדבריו ולא יחוש מן הנצחון וכבוד הוא אליו כי היא מדה נאה ומקובלת. והגולם לא יחשוב בזה והדבר הוא אליו לבזיון כשהוא מנוצח:
+<b>וחילופיהן בגולם.</b> כי בכל אלה יפשע אשר לא בינת חכם לו לפי שאינו שלם בדעותיו ובחכמתו:
+
+Mishnah 8
+
+<b>שבעה מיני פורעניות באין לעולם על שבעה גופי עבירות מקצתן מעשרין ומקצתן אינן מעשרין רעב של בצורת בא.</b> רעב הבא מפני מניעת הגשמים בעתם:
+<b>מקצתם רעבים ומקצתם שבעים.</b> מדה כנגד מדה מקצתן מעשרין ומקצתן אינן מעשרין:
+<b>גמרו שלא לעשר.</b> שכלם אינן מעשרין:
+<b>רעב של בצורת ושל מהומה.</b> זה רעב הבא מחמת מלחמה ופורעניות הבאין לבני אדם ואינן יכולין לעבוד את אדמתן. וישלח השם להם את המהומה וכלם רעבים מדה כנגד מדה שכלן אינן מעשרין:
+<b>שלא ליטול את החלה.</b> שכלן אינן נוטלין את החלה:
+<b>רעב של כליה בא.</b> שנה שלא ירדו גשמים כל עיקר. והיו שמיך אשר על ראשך נחשת (דברים כ"ח כ"ג) כי על רוב הפשעים פורענות גדולה:
+<b>דבר בא לעולם על מיתות האמורות בתורה שלא נמסרו לב"ד.</b> כגון כריתות ומיתות בידי שמים:
+<b>ועל פירות שביעית.</b> שאינו מכלה אותם מן הבית עושה מהם סחורה ואסור. ועל זה דבר בא מצד שהסכימו ישראל על העלמות עיניהם מהקהל במה שעושים מהרעות בא דבר על כל שונאי ישראל וממנו ימשך על כל העולם. אמנם אם אין כח בראשים למחות על הקטנים יפורש דבר בא לעולם הוא מדבר על האדם פרטי הנקרא עולם קטן והוא רשע בעונו ימות. וכל ישראל פטורים:
+<b>חרב באה לעולם.</b> דכתיב והבאתי עליכם חרב נוקמת נקם ברית (ויקרא כו כה). ואין ברית אלא תורה דכתיב בתריה יען וביען במשפטי מאסו וגו':
+<b>ועל והמורים בתורה שלא כהלכה.</b> על אסור מותר ועל מותר אסור:
+
+Mishnah 9
+
+<b> חיה רעה באה לעולם על שבועת שוא.</b> הם חטאו בפה שן בהמות אשלח בם (דברים לב כד). שהפרש אשר בינינו ובין הבהמות הוא במבטא ולזה אנו מושלים עליהם ולכן מי שאינו חס על כבוד קונו ראוי הוא היו' למרמס לבהמות. והוא טעם חלול השי"ת כי כבוד והדר תעטרהו תמשילהו וגו' (תהלים ח ו) ונהפוך הוא שישלטו הבהמות בבני אדם מחללי כבוד הנכבד:
+<b>גלות בא לעולם וכו'.</b> וכולן אנו למדין בפרק במה מדליקין (שבת לג.) מדכתיב בעריות ותטמא הארץ ואפקוד עונה עליה ותקיא הארץ את יושביה (ויקרא יח כה) ובע"ז כתיב וגעלה נפשי אתכם (ויקרא כו ל) כאדם שמגרש חביבו מעל פניו שכל פליטת דבר קרוי גיעול. ובשמיטה כתיב אז תרצה הארץ את שבתותיה כל ימי השמה תשבות (ויקרא כו לד) . ושפיכות דמים אפילו שוגגין. וראיה לדבר ערי מקלט:
+<b>בארבעה פרקים וכו'. </b> דכתיב אל תגזול דל כי דל הוא (משלי כב כב) וכי מה יש לגזול מן הדל. אלא אלו הגוזלים מתנות עניים שכל המעכבן ואינו נותנן לעני כאלו נוטל נפשו של העני. וגם נפשו של הגזלן הוא גוזל לעצמו דכתיב כי ה' יריב ריבם וקבע את קובעיהם נפש (משלי כב כג) ר"ל נפש של גוזל ושל דל הם ולפיכך הדבר מתרבה ומצוי באותן ד' פרקים משעה שהחזיקו בהם:
+<b>ברביעית מפני מעשר עני שבשלישית.</b> והם לא נתנו. דכתיב מקצה שלש שנים תוציא את כל מעשר וגו'. וכן הוא סדר המעשרות:
+<b>ובמוצאי החג של סוכות שבכל שנה ושנה מפני גזל מתנות עניים.</b> לפי שבחג הסוכות זמן אסיפה וכשגוזלין מתנות עניים שאין מניחין לקט ושכחה ופאה המקום נפרע מהם מיד אחר אסיפתן ולכך אמר <b>בארבעה פרקים וכו'</b>:
+
+Mishnah 10
+
+<b> ארבע מדות וכו' שלי שלי ושלך שלך וכו'.</b> אינו נדיב לב והוא טוב ששונא מתנות. וקשה שאיך יאמרו שזו מדה בינונית והלא המונע עצמו מליתן צדקה רשע גמור הוא. ובשלמא למ"ד שהוא מדת סדום אתי שפיר כמו שנאמר הנה זה היה עון סדום אחותך וגו' ויד עני ואביון לא החזיקה (יחזקאל טז מט) אלא הכא מיירי בנותן צדקה מיראת ה' אך בטבעו והוא כילי ולכן אחר שמחזיק יד עני ואביון מה לנו ולטבעו המדה עצמה בינונית היא. וי"א כי מדת סדום היא ושרשו רע מאד כיון שבטבעו הוא כילי אבל אם אינו מחזיק יד עני ואביון כלל בזה כולי עלמא מודו דרשע גמור הוא וזו מדת סדום:
+<b>שלי שלך ושלך שלי עם הארץ.</b> מפני שזה רוצה בתיקון העולם נקרא עם הארץ שרוצה ליקח וליתן כי בזה מתרבה האהבה ביניהם. ואף שהיא מדה טובה לתיקון העולם לא מחכמה היא זאת כי שונא מתנות יחיה והמדה הטובה ליתן ושלא ליקח:
+
+Mishnah 11
+
+<b>נוח לכעוס ונוח לרצות יצא שכרו בהפסדו.</b> כי ההפסד מרובה מן השכר כי מה תועלת ברצותו מהרה אחר שהכעס בחיקו ינוח וקל מהרה הוא כועס ויבא לידי עבירה לפי שעה ומי יוכל לתקן את אשר עוות בשעת הכעס גם כי יתרצה מהרה:
+<b>קשה לכעוס וקשה לרצות יצא הפסדו בשכרו.</b> השכר מרובה על ההפסד שאינו כועס כי אם לעתים רחוקות בהכרח גדול ואף שבכעס ההיא לא יתרצה במהרה והרי הוא סבלן ברוב הפעמים:
+<b>קשה לכעוס ונוח לרצות חסיד.</b> ואין צריך שלא יכעוס כלל לעולם כי לפעמים צריך האדם לכעוס לקנאת ה' כפנחס. לכן אמר <b>קשה לכעוס</b> שעל כל פנים יש לו לכעוס אך בקושי הפעמים שאין לו רשות להיות בלא כעס. ועל זה אמרו חכמי המוסר אל תהיה מתוק פן יבלעוך. וגם כן טוב הדבר להתרצות מיד אף בעוד כעסו עליו ולא אחר שיסור כעסו מעליו אלא בשעת הכעס ממש הוא נוח לרצות כי זו היא ממדת החסידות וטוב לבב:
+
+Mishnah 12
+
+<b>ממהר לשמוע וממהר לאבד.</b> ההפסד מרובה כיון ששוכח מיד מה תועל' במה שמבין ויודע מהרה הרי הכל נשכח. אבל <b>קשה לשמוע וקשה לאבד</b> השכר מרובה כי אף שיבא לו בטורח גדול אינו שוכח אחר שידע. ושניהם לא יניחו עצמם מלימוד התורה כי יש להם שכר טוב בעמלם. ולמדנו מזאת המשנה להקדים הזכרן לשוכח אם אין להם כדי לפרנס שניהם יפרנסו הזכרן. לא הזכירו בזאת המשנה חסיד ורשע כי לא שייך בזה כי שכל האדם מה' הוא כמו שאמרו חכמי המוסר השכל מתנה והמוסר קנין:
+
+Mishnah 13
+
+<b>ארבע מדות וכו'. רוצה שיתן ולא יתנו אחרים.</b> רוצה כל הטובה והשבח לעצמו ואין רצונו תועלת הבריות:
+<b>יתנו אחרים והוא לא יתן.</b> שהוא כילי:
+<b>יתן ויתנו אחרים חסיד.</b> וז"ש שלמה המלך ע"ה (משלי יא כה) נפש ברכה שנותן הצדקה בעין יפה תדושן אבל המרוה הוא טוב יותר שהוא אדם שמרוה לאחרי' ומלמד אותן שיתנו צדק' שרוצ' ליתן ויתנו אחרי' וזהו גם הוא יורה. וכן אמר ישעיה ונדיב נדיבות יעץ והוא על נדיבות יקום (ישעיה לב ח) כלומר יועץ בעצמו ליתן וגם הוא על נדיבות יקום על נדבות של אחרים שאומר להם לעשות כמוהו:
+
+Mishnah 14
+
+<b>ארבע מדות וכו' הולך ואינו עושה.</b> אין הכוונה שאינו עושה כלל מכל מה ששמע בבית המדרש כי אף הנמנע מעשיית המצות רשע גמור אף שאינו עושה עבירות. אך הכוונה שאינו מחזר אחריהן לעשותן וכשיבאו לידו עושה אותם על מקרה:
+<b>עושה ואינו הולך.</b> לבית המדרש לידע דקדוק המצות ולהחמיר בהם אבל עושה לפי ידיעתו המועטת יש לו שכר בעשיה זו:
+
+Mishnah 15
+
+<b>ארבע מדות וכו' ספוג.</b> משל לתלמיד שאינו מבחין בין סברא נכונה בדמיון הספוג שקולט וסופג את המים בין עכורים בין צלולין:
+<b>משפך.</b> שמקבל את כל הדברים ומאבד אותם מיד:
+<b>משמרת.</b> התלמיד שקולט בשכלו הסברא שאינה נכונה והנכונה מאבד. ועל זה אמר שלמה המלך ע"ה לפי שכלו יהולל איש ונעוה לב יהיה לבוז (משלי יב ח) שאין ראוי לבזותו מי שהוא נעוה לב שלבו מעות שקולט הדבר שאינו נכון שהוא הנמשל למשמרת כאמור:
+<b>נפה, שמוציאה את הקמח.</b> שהיא הסברא שאינה נכונה ואינו קולט אותה:
+<b>וקולטת את הסולת.</b> כלומר הסברא הנכונה קולט אותה ואינו מאבדה:
+
+Mishnah 16
+
+<b>כל אהבה וכו' איזו היא אהבה שאינה תלויה בדבר וכו'.</b> האהבה שאין לה הפסק הוא אע"פ שישער האדם שיגיע לו קצת היזק וקלון דוגמת דוד ויהונתן שאע"פ שהיה ראוי לעמוד במקום אביו ודוד היה עתיד להסיר אותו מהמלכות עם כל זה היתה אהבתו עמו בקשר אמיץ. וז"ש דוד המלך ע"ה בהספדו של יהונתן (שמואל ב' א' כ"ו) נפלאתה אהבתך לי מאהבת נשים. כלומר מהיכן ידעתי שנפלאה אהבתך לי מאהבה של הנשים. שכשהיה משנה אצל שאול היו אומרות הנשים הכה שאול באלפיו ודוד ברבבותיו (ש"א יח ז) ושאול נתקנא כנודע אמנם יהונתן לא די שלא נתקנא אלא אדרבא הצילו מיד אביו וזה מצד כי אהבו ולא אהבת הגוף. וז"ש ונפש יהונתן נקשרה בנפש דוד (ש"א יח א) . אמנם אהבת אמנון ותמר הוא מבואר ואין להאריך:
+
+Mishnah 17
+
+<b>כל מחלוקת וכו'.</b> לומר כי מה שאמר כל מחלוקת שהיא לשם שמים סופה להתקיים הכונה שלעולם יתקיימו במחלוקת והיום יחלוקו בדבר א' למחר בדבר אחר ומחלוקת יהיה קיים ונמשך ביניהם כל ימי חייהם ולא עוד אלא שאורך ימים ושנות חיים יוסיפו להם:
+<b>ושאינה לשום שמים אין סופה להתקיים.</b> רק במחלוקת הראשון יספו יתמו ושם ימותו כמחלוקת של קרח:
+
+Mishnah 18
+
+<b>כל המזכה את הרבים אין חטא בא על ידו.</b> כדי שלא יהיו תלמידיו בג"ע והוא בגיהנם כדכתיב כי לא תעזוב נפשי לשאול לא תתן חסידך לראות שחת (תהלים טז י) והיאך אפשר שמי שהוא חסיד יראה שחת אלא שאחר [<small>מכת"י</small>שהוא חסיד אינו מניח אותו שיעבור עבירה עד שיראה בעבורה שחת]:
+<b>צדקת ה' עשה ומשפטיו עם ישראל.</b> כלומר שהשלים וקיים כל התורה הוא וכל ישראל עמו:
+
+Mishnah 19
+
+<b>כל מי שיש בו שלשה דברים וכו'.</b> היה אפשר לתנא לקצר ושלא להאריך כלל ופרט והיה יכול לומר כל מי שיש בידו עין טובה ורוח נמוכה ונפש שפלה הוא מתלמידיו של אברהם אבינו וכל מי שיש בידו עין רעה ורוח גבוהה ונפש רחבה מתלמידיו של בלעם הרשע ולמה תנא דרך כלל והדר מפרש דרך פרט. אלא בא ללמדינו שבג' דברים האלה אשר זכר ראשונה כוללים כל השלימות ואם רבו חלקיו וכן השלשה דברים ההפכיים להם כוללים כל הפחיתיות. וזה כי אם היה מקצר על דרך שאמר כי היה נשמע שמי שיהיו לו הג' דברים הנזכרים הוא מתלמידיו של אברהם אבינו אך לתלמידיו של אברהם אבינו יהיו לו שלמיות רבות לאלפים ולרבבות זולת אלה אשר על כן אמר ראשונה שמי שיהיו לו השלשה דברים האלה אשר יזכור והוא מתלמידיו של אברהם אבינו ואח"כ פירש שתלמידיו של אברהם אבינו היה עין טובה וגו' כלומר כל שלמותם על שעליהם היו נקראים תלמידיו היו עין טובה וגו' ועל כן לא אמר תלמידיו של אברהם אבינו היה להם עין טובה וכו' שהיה להם אלה הג' דברים עם שהיו להם עוד דברים אחרים כאלה. אך באומרו תלמידיו של אברהם אבינו עין טובה וכו' רמז שאלה הג' דברים היו הגורמים היותם מתלמידיו של אברהם אבינו וכו'. וכן ההפך לזה בתלמידיו של בלעם. כי לא אמר תלמידיו של בלעם היה להם עין רעה וכו' להורות שכל עצמות הלימוד שלמדו מבלעם הרשע היו הג' דברים הללו בלתי רעות אחרות [רק הג' דברים האלה הם] אשר עליהם היו תלמידי בלעם כי בהם היו כללו' כל הרעו' ואם רבו חלקיהן:
+
+Mishnah 20
+
+<b>יהודה בן תימא אומר וגו' הוי עז כנמר.</b> להוכיח עוברי עבירה ולעסוק בתורה הרבה לא תיגע ולא תיעף וכן אמר ישעיה (ישעיה מ לא) וקווי ה' יחליפו כח. כשהם יגעים המקוים לה' יגדל כחם ויחליפו אותו להיות להם כח חדש לעשות מלאכת ה' עוד רב:
+<b>וקל כנשר.</b> יעלו אבר כנשרים:
+<b>ורץ כצבי.</b> ור"ל ירוצו ולא ייגעו. שאר בני אדם כשהם רצים נלאים אבל לדבר מצוה לא ילאו וכן לדבר מצוה ילכו ולא ייעפו כי שאר בני אדם כשהולך ביום יותר ממהלכו הוא עיף ויגע:
+<b>וגבור כארי.</b> להתגבר על המצות. כלומר שכל מחשבתו ופעלות איבריו אל מעשה ה':
+<b>לעשות רצון אביך שבשמים.</b> כלומר ובלבד שיהיה לעשות רצון אביך שבשמים:
+<b>עז פנים.</b> אמר שלמה המלך ע"ה (משלי יד ט) אוילים יליץ אשם. כי הרשע האויל הדבר הכעור שרואה באדם והאשם בו מדבר כאותם הטפשים שאמרו כמה מוסרחת נבלה זו. אבל בין ישרים רצון אינם מדברים אלא בשבח ורצון וכמו שאמר החכם כמה לבנים שניה:
+
+Mishnah 21
+
+<b>הוא היה אומר וכו' בן צ' לשוח.</b> לשון שיח ומערה כלומר ראוי הוא לקבורה. וי"מ מלשון שיח שאין לו לעסוק אלא בדברי תורה כי קרבו ימיו למות:
+
+Mishnah 22
+
+<b>הפוך בה וכו'.</b> חזור על דברי תורה שכל חכמת העולם כלולה בה:
+
+Mishnah 23
+
+<b>בן בג בג אומר וכו'.</b> לפי שלמעלה הרבה להזהיר על לימוד התורה וגם עד זקנה ושיבה ואפילו שיצטער הרבה והיא מתשת כחו של אדם מינה לא יזוז. בא בן הא הא לנחם את האדם ולדבר על לבו כי לא יחוש על רוב צערו שיצטער בו כי לפום צערא אגרא:
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+Rambam Introduction to the Mishnah
+הקדמת הרמב"ם למשנה
+Rambam Introduction to the Mishnah, translation by Rabbi Francis Nataf, 2017
+https://www.sefaria.org
+
+Rambam Introduction to the Mishnah
+
+
+
+Section 1
+
+[Translators's Introduction]
+[Translators's Introduction]
+[Introductory poem from the Rambam]
+
+Section 2
+
+<b>Know</b> that each commandment that the Holy One, blessed be He, gave to Moshe, our teacher – peace be upon him – was given to him with its explanation. He would say to him the commandment and afterward tell him its explanation and content; and [so too with] everything that is included in the Book of the Torah. And the manner of its teaching to Israel is as it is said (Eruvin 54b – in Chapter 5),
+Moshe would enter his tent, and Aharon would enter it first, and Moshe would tell him the commandment that was given to him, and teach him its explanation one time.
+And [then] Aharon withdrew and retreated to our teacher, Moshe's, right, and Elazar and Itamar, his sons, entered after him. And Moshe would tell them what he told Aharon.
+And they withdrew, and one sat to our teacher, Moshe's left and the second to the right of Aharon. And afterward, the seventy elders came, and Moshe taught them as he taught Aharon and his sons.
+And afterward, the masses and 'all who sought the Lord' came and He placed that commandment in front of them, [and so forth] until they heard everything from his mouth.  
+It came out that Aharon heard that commandment from the mouth of Moshe four times, his sons three times, the elders twice and the rest of the people once.
+And Moshe withdrew, and Aharon reviewed the explanation of that commandment  which he learned – that he heard from the mouth of Moshe four times, as we said – to  all those present.
+And Aharon retreated from them, after his sons had heard the commandment four times – three times from the mouth of Moshe, and once from the mouth of Aharon.
+And Elazar and Itamar reviewed [it,] to teach that commandment to all the people that were present, after Aharon withdrew. And they withdrew from teaching.
+And it came out that the seventy elders heard the commandment four times – two from the mouth of Moshe, one from the mouth of Aharon and one from the mouth of Elazar and Itamar. 
+And afterward, the elders also reviewed [it,] to teach the commandment to the masses one time. It came out that the entire congregation hears that commandment four times – once from the mouth of Moshe, once from the mouth of Aharon, a third [time] from the mouth of his sons and a fourth [time] from the mouth of the elders.
+And afterward all the people went to teach – each person his neighbor – all that they heard from the mouth of Moshe – and write that commandment in scrolls. And the officers would circulate to all of Israel to teach and correct, until [the people] knew the commandment by heart and became accustomed to reading it. And afterward, they taught them the explanations of that commandment that was given from God – and that explanation would include [many] matters. And they would write the commandment and study [it] according to the received tradition.
+And so [too] did our rabbis, may their memory be blessed, say in a bereita (Sifra, Behar), "'And God said to Moshe at Mount Sinai [with regards to the sabbatical year]' – and was not the whole entire Torah said from Sinai? Rather it is to tell you [that] just like [the law of] the sabbatical year was stated with its general principles and its details and its inferences from Sinai, so too were all the commandments, with their general principles and their details and their inferences, from Sinai."
+And behold for you an example: When the Holy One, blessed be He, said to Moshe, "You shall live in booths seven days" (Leviticus 23:42);
+afterward, He made known that this booth is an obligation on males [and] not on females, and that sick people are not obligated in it, nor are wayfarers;
+and that it only be covered with that which grows from the ground, and that he should not cover it with wool or silk or vessels – even from that which grows from the ground – for example, comforters and  pillows and clothes.  
+And  he made known that eating and drinking and sleeping in it is all an obligation; and that its space should not be less than seven hand-breadths long on seven hand-breadths wide, and that the height of the booth not be less than ten hand-breadths.
+And when the prophet, peace be upon him, came, this commandment and its explanation was given to him. And so [too, with all of] the six hundred and thirteen commandments – they and their explanations – the commandment in writing, and the explanation orally.
+'And it was in the fortieth year in the eleventh month,' on Rosh Chodesh (the first day of) Shevat, [that Moshe] gathered the people and said to them, "The time of my death has arrived; and if there is from [among] you someone who heard a law and forgot it, he should come to me and ask me, and I will elucidate it. And anyone who has a doubt about a question, he should come, and I will explain it to him," as it is stated (Deuteronomy 1:5), "Moses undertook to expound this Torah, saying."
+And so did the sages say in the Sifrei, Devarim 1:5, "Anyone who forgot a law, let him come and review, and anyone who needs an explanation, let him come and [have it explained]."  And they took elucidations of the laws from his mouth and studied the explanations all of that time – from Rosh Chodesh Shevat until the seventh of Adar.
+And when it was before his death, he began to write the Torah in books. And he wrote thirteen books of the Torah – all of them [on] parchment – from [the letter] bet [in] <i>Bereishit</i> (the first word in the Torah) to [the letter] lamed [in] <i>le’einei kol Yisrael</i> (the last phrase in the Torah) (Bava Batra 15a). And he gave a book to each and every tribe, to behave according to it and to walk in its statutes. And the thirteenth book he gave to the Levites, and said to them (Deuteronomy 31:26), "Take this book of the Torah."
+Afterward, he went up to the mountaintop in the middle (Sifrei, Haazinu) of the seventh day of the month of Adar (Megillah 13b), as the tradition inferred.
+And that event that happened, they called death in our eyes – because we lost him and remembered him – and life for him, in honor of the heights that he reached. And so [too], they said (Sotah 13b), "Moshe, our teacher – peace be upon him – did not die, but rather he went up and is serving above. And the things about these matters are very expansive, and this is not their place.
+And when he died, peace be upon him – since he bequeathed to Yehoshua that which was imbued to him of the explanation – Yehoshua and the people of his generation applied their wisdom and their thought to [the received Torah]. And everything that he received from Moshe – he or any of the elders – there is nothing to say about it; and no disagreement arose about it.
+And whoever did not hear an explanation from the mouth of the prophet, peace be upon him, about matters that derive from them, extrapolated laws by propositions from the thirteen [exegetical] principles through which the Torah is expounded, which were given at Mount Sinai. And among those laws that they derived, there are some things wherein no disagreement arose, but [rather] they agreed about them. And there were among them [those] wherein disagreements between two opinions did arise – this one says like this, and that one says like that; this one reasons according to his reasoning and becomes more sure of his opinion, and that one reasons according to his reasoning and becomes more sure of his opinion; as principles of analysis that are by way of argumentation will result in such a result.
+And when a disagreement would arise, they would go according to the majority, as it states (Exodus 23:2), "you will incline after the majority."
+And know that prophecy does not help in the explanation of the Torah and in the extrapolation of its derivative commandments through the thirteen principles. [Rather,] that which Yehoshua and Pinchas would do in the matter of research and reasoning, that is [also] that which Ravina and Rav Ashi did. But the advantage of the prophet and his effect on the commandment – if you should ask; as my soul is alive – that  is one of the great and powerful fundamental principles upon which religion and its foundation relies.
+
+Section 3
+
+<b>And I see</b> that this is a fit place to elucidate this fundamental principle. And it is impossible [to do so] except after dividing the prophets that claim to have prophecy according to the way their prophecy is validated – which is likewise a great fundamental principle.
+And already all of the masses of people – and also a small number of their notables – have erred in this, as they imagine to themselves that prophecy does not exist with one who has it until he does a wondrous sign – like the signs of Moshe, our teacher, may his memory be blessed – and he changes the manner of the world; [or] like Eliyahu, may his memory be for the good, did in his bringing back to life the son of the widowed woman (II Kings 17); or, as is known to every person, with the signs of Elisha, peace be upon him.
+And this is not a true fundamental principle. As everything that Eliyahu and Elisha and the rest of the prophets did of [these] wonders, they did not do them in order to establish their [status] of prophecy – as their prophecy was already established before then. Rather, they did these signs for their needs; and because of their abundant closeness to the Holy One, blessed be He, He fulfilled their wills. As it is promised to the righteous ones (Job 22:28), "And you will decide to say it, and it will arise for you." But their prophecy is established by that which we will explain about the matter that we have begun to speak about.
+And I say at the outset that that which I say is a fundamental principle in our religion regarding prophecy – and that is that those that [claim to] have prophecy are first divided into two categories: the one that prophecies in the name of idolatry and the one that prophecies in the name of God. And the prophecy of idolatry is divided into categories:
+
+
+Section 4
+
+<b>The first category</b> is that a prophet arise and say, "X star cast its spirit upon me and said to me like this," or "Call upon me like this and I will answer you." And so [too], if he calls [people] to serve the Baal or one of the images, and says "The image informed me like this and said to me, thus, and commanded me about his worship with matter x," as the prophets of Baal and Asherah would do (I Kings 18).
+
+
+Section 5
+
+<b>And the second category</b> is that he say, "The word of God [came] to me to worship baal x or to bring down the force of the y queen of the heavens for matter z," and he says to them a matter from the matters of their service and the acts that the idolaters of that idolatry do, as it is established for us in the Torah. And this is also prophesying in the name of idolatry, as this [category] includes one who says that it itself commanded it [as well as] one who says that the Holy One, blessed be He, commanded to worship any thing from them.
+And when we hear one of these two ideas from the one who [claims to] have prophecy, and witnesses testify about him according to that which is stated in the Torah; his judgement is that he be killed by strangulation, as the Holy One, blessed be, stated (Deuteronomy 13:6), "And that prophet or dream-diviner shall be put to death."
+And it is not for us to examine the one who [claims] prophecy and we do not request a sign. And even – if to establish his prophecy – he does from the signs and wonders, the grandeur of which have not known, he is to be strangulated. And we do not examine his signs, as the reason for the existence of these signs is that which the verse states (Deuteronomy 13:4), "for the Lord, your God, is testing you."
+And also, the intellect that denies his testimony is more trustworthy than the eye that sees his signs – as it has already become [exceedingly] clear for the intelligentsia to only honor and serve the One who makes exist all that exist and the One who brings together all perfection. 
+And the one who prophesies in the name of God is also divided into two categories:
+
+
+Section 6
+
+<b> The first category</b> is that he prophesies in the name of God and calls to the masses to believe him and he commands about His service and says that the Holy One, blessed be He, added a commandment to the commandments or subtracted a commandment from the tally of commandments that were gathered together in the Book of the Torah. And there is no distinction between if he adds or subtracts upon the verse, or if he adds or subtracts upon the traditionally received explanation. 
+And the matter that he add or subtract from the verse is, for example, that he say that the Holy One, blessed be He, said to me that the <i>orlah</i> prohibition is for two years, and after two years, it is permissible to eat the fruits of the saplings; or that he says, “The Holy One, blessed be He, told me that <i>orlah</i> is forbidden to eat for four years," instead of what the Holy One, blessed be He, said (Leviticus 19:23), "three years it shall be forbidden for you"; and similar to it.
+Or if he changes anything in the received tradition – and even if the simple meaning of the verse supports him; for example, that he says that that which is stated in the Torah (Deuteronomy 25:12), "you shall cut off her hand," is truly cutting off the hand, and not a fine for the one that embarrasses – as is the received tradition; and he attributes the thing to prophecy and says that the Holy One, blessed be He, told me that this commandment that He stated, "you shall cut off her hand," is like its simple meaning – this one, too, is killed by strangulation; as he is a false prophet and he attributes to the Holy One, blessed be He, that which He did not say to him.
+And also with this one, one should not examine the sign or wonder; as the prophet who showed his signs to all the people of the world and brought into our hearts to legitimate him and believe him – as the verse states (Exodus 19:9), "and also trust you forever" – he told us in the name of the Holy One, blessed be He, that another Torah besides this one will not come from the Creator. And that is what he said (Deuteronomy 30:12), "It is not in the Heavens."
+And it stated (Deuteronomy 20:14), "in your mouth and in your heart, to do it" – the matter of "in your mouth" is the commandment that is known orally; and the matter of "in your heart" is the analyses that [the sages] extrapolated with investigation, which are included in the powers that come from the heart.
+And we have also been warned against adding and subtracting from [commandments known in the ways just mentioned], as it is stated (Deuteronomy 20:13), "neither add to it nor subtract from it." And therefore they, peace be upon them, said (Megillah 2b), "A prophet may not innovate something from now [on]."
+And since we knew that his claim about the Holy One, blessed be He, is a false claim, and he attributed to Him something that He did not tell him; we become obligated to kill him, as the verse states (Deuteronomy 18:20), "But any prophet who willfully, etc. that prophet shall die."
+
+Section 7
+
+<b>And the second category</b> is with regards to the prophet that, for example, calls to people to serve God, and commands about His commandments and warns to observe the Torah, without addition or subtraction – as the prophet who was the end of the prophets said (Malachi 3:22), "Remember the Torah of Moshe, My servant" – and promises good rewards to the one that does it, and warns with a punishment anyone who transgresses it, as did Yishaya, Yirmiyahu, Yechezkel and the other ones of them.
+And he commands commandments and [enacts] prohibitions about a matter that is not from the Torah – for example, he says, "Fight against city x" or "nation y, now"; as Shmuel commanded Shaul to fight against Amalek (I Samuel 15).
+Or he prevents from killing, like that which Elisha prevented Yehoram from killing the troops of Aram that entered Shomron, like the matter that is known (II Kings 6:22); and like that which Yishaya prevented the bringing of water inside the wall (Isaiah 22:9); and like that which Yirmiyahu prevented Israel from going to the Land of Israel (or it should say “to the land of Egypt”)  before the completion of seventy years (Jeremiah 42:15); and similar to this matter.
+And because of this, when a prophet makes the claim of prophecy and does not attribute it to idolatry and does not add to the Torah or subtract from it – but [rather] says other things, as we have recounted – we then need to test him to clarify his testimony for us. 
+This is because anyone – the prophetic testimony of which is substantiated – is fitting to do all that he commands, from a small thing to a large. And anyone who transgresses any of his commands is obligated death at the hand of Heaven; as the Holy One, blessed be He, stated about someone who transgresses the command of the prophet (Deuteronomy 18:19), "I will require it from him." And if his testimony is not substantiated, he is put to death by strangulation.
+And the substantiation of prophetic testimony will be according to what I will tell: When a person [claims to] have prophecy, as we have elucidated, and he be fit for it – for example, that he be from the men of wisdom, faith, asceticism, intellect and pleasant character traits – as it is a fundamental principle for us that prophecy only resides upon one who is wise, strong and wealthy (Shabbat 92a – Chapter 10). And there are many positive virtues in this matter – it is impossible to group them all together. And the [explanation] about them and the proof of each one of them from verses from the books of the Torah and the words of the prophets would require a book of its own – and maybe God will assist me to it, with all that is fitting to write about this matter. 
+And when the one prophesying is fit for prophecy, according to that which is appropriate, we say to him, "Prove [yourself] to us with predictions and  tell us things from among that which the Holy One, blessed be He, has taught you." And he tells and promises [their truth]. And if all of his predictions are substantiated, then we know that all of his prophecies are true. 
+But if he lies about it, or even if one of his words fails – and even if it is a small thing – we know that he is a false prophet.
+And this is written in the Torah about this proof – (Deuteronomy 18:19-20): "And should you say in your heart, 'How can we know that the oracle was not spoken by the Lord,' if the prophet speaks in the name of the Lord and the oracle does not happen and does not come."
+And we should not believe him and say that his prophecy is true when one or two of his proofs are realized, but [rather] his [status] should be contingent until his true signs be many – 'like all that he spoke in the name of the Lord' – one time after another.
+And therefore it stated about the matter of Shmuel when he became famous that everything he said came to be, as it is stated (I Samuel 3:20), "And all of Israel knew etc. that Shmuel was trustworthy as a prophet of the Lord."
+And nothing novel happened to them that they would not ask about it to a prophet. And had their custom not been to ask about all of their affairs, Shaul would not have asked Shmuel at the start about the lost object that was lost from him. 
+And there is no doubt that the thing is like this, since the Holy One, blessed be He, established prophets for us instead of astrologers and soothsayers and magicians, so that we can ask them general principles and details, and they will inform us of trustworthy things [about the future. In this, they are similar to] those magicians that will say things that [in their case] may materialize and may not materialize, as it is stated (Deuteronomy 18:14-15), "Those nations that you are about to dispossess etc., A prophet from among your own people, like myself, etc." 
+And because of these matters, they would call a prophet a seer. [This is] since he would see the future before it's happening, as it is stated (I Samuel 9:9), "for the prophet of today was formerly called a seer."
+And lest one think and say that since the establishment of a prophet is through the realization of new things and the future that he makes known to the one who is testing him, behold all the magicians and stargazers and masters of spiritual powers are able to claim prophecy; since we see them telling what will happen in the future with our own eyes every day.
+And that – as my soul is alive – is a big topic, and it is fitting to elucidate it, so that the difference be elucidated between one who prophesies in the name of God and the words of the masters of powers.
+And I say that the magicians and the stargazers and the people of that group will say predictions of events, but [only] some of them will be realized [while] some of them will – per force – come out to be false. And we always see this thing, and even the people of that craft would agree to it, 'and their signs are not foreign to them.' 
+And the advantage of one of them over his fellow is in there being less untruths than the untruths of the other. But that all the details of their predictions be realized is impossible.
+And the masters of these powers do not flatter themselves and are not praised [to say] that all of their words are realized. But [rather], they say that this year will be a drought and no rain will come down at all, and it comes out that there will [only] be a little rain; or he will say that rain will come down tomorrow, and it comes out that it comes down on the day [after tomorrow]; and similar to this. And this thing will happen to him if he is very expert, and [such diviners] are the ones known by name, that are spoken about in their books. 
+And this is the matter of the words of Yeshayahu to Babylonia (Isaiah 47:13), "let them stand up and save you now, the astrologers, the stargazers, who inform, month by month, [from that which will come upon you]" and our rabbis said, "'From that' and not all of that."
+And the predictions and the proofs of the prophets are not like this, but [rather] everything is realized to the last word, and not one of their words fails – not a small one and not a large one – for all time, in that which he speaks about in the name of God. And therefore, if one of his words [ends up being] empty, we know his untruth; and that is what it stated (II Kings 10:10), "nothing that the Lord has spoken [...] shall fall to the ground."
+And it is to this matter that Yirmiyahu alluded to about the dreamers whose visions were realized that would make known what was shown to them in the dreams by way of prophecy; and he would rebuke them and destroy their claims in his saying (Jeremiah 23:28), "'Let the prophet who has a dream tell the dream; and let him who has received My word report My word faithfully; how can straw be compared to grain,' says the Lord."
+And the sages explained the content of this matter: That prophecy is clear and there is no admixture of deceit, [just] like grain is clear of straw. But the dreamers and those like them of the necromancers are mostly deceit, like straw that has grains of wheat [mixed in]. And they said (Berakhot 55a), "In the same way as there cannot be grain without straw, so too is it impossible for a dream to be without nonsensical things."
+And there is one large topic that remains, [that] is fitting for us to elucidate; and that is when the prophet prophecies drought in their land or that hailstones should come down on them, and similar to it; and afterwards none of this matter materializes, and they are shown mercy from the Heavens and all of their concerns ended in peace and tranquility.
+The deceit of the prophet is not shown by this, and it is not fitting to say [because of this] that he is a false prophet and that he should be obligated in death; [as it is] because the Holy One, blessed be He, thought better about the calamity. And it is possible that they repented and left their vexations or that the Holy One, blessed be He, delayed their deserts in His compassion and stayed His anger until a different time – as He did with Achav, when He said through Eliyahu (I Kings 21:29), "'I will not bring the disaster in his lifetime; I will bring the disaster upon his house in his son’s time.'” Or He may have had mercy upon them for the sake of the merits of those that came before them. And it did not say about a thing like this, "the oracle does not happen and does not come."
+But if he promised good proclamations that will arise at a specific time, and he says, There will be quiet and tranquility this year," and there were wars in it; or he said, "This year will be rainy and blessed," and there was famine and drought, and similar to it – we know that he is a false prophet, and that the negation of his claim and his falsehood have been established.
+And about this the verse stated (Deuteronomy 18:22), "the prophet has uttered it presumptuously; do not stand in dread of him." [This] means to say, let him not scare you and do not let his faith and his uprightness and his wisdom bewilder you from killing him, since he had the temerity to testify [falsely about] something great like this, and 'he spoke guile about the Lord,' may He be blessed.  
+[This is because] when the Holy One, blessed be He, promised a saying about good proclamations through a prophet, it is impossible that He not do it; so that His prophecy be established for people. And this is what they, peace be upon them, said (Berakhot 7a), "[Regarding] anything that comes out of the mouth of the Holy One, blessed be He – even on condition – He does not go back on it."
+[However regarding] the matter of Yaakov's fear after the Holy One, blessed be He, promised Him good proclamations; as it is stated (Genesis 28:15), "'Behold, I am with you: I will protect you wherever you go,'” and [yet] he feared lest he die, as it is stated (Genesis 32:8), "Yaakov was greatly frightened and he was distressed" – the sages, may their memory be blessed, said about this matter that he was afraid of iniquity, lest it would cause him death. And that is what they said (Berakhot 4a), "He reasoned, 'Lest sin cause it.'"
+This teaches that the Holy One, blessed be He, promises good, and [yet] the iniquities overcome it and this good does not materialize. But it is to be known that this matter is only between the Holy One, blessed be He, and the prophet. [However] that the Holy One, blessed be He, should say to the prophet to promise a good proclamation to [other] people in an absolute statement without [any] condition and it not materialize, such a thing is null and it is impossible for it to be. As [otherwise] there would be no room for us to establish the trustworthiness of a prophet, and the Holy One, blessed be He, gave us in our Torah the fundamental principle that a prophet is tested when his promises are validated.
+And Yirmiyahu hinted to this fundamental principle in his disagreement with Chananiah ben Azur, as Yirmiyahu would prophesy for calamity and death and said that Nevuchadnetsar would win and be successful and destroy the Temple, but Chananiah ben Azur would prophesy for the good, and for the bringing of the vessels of the House of the Lord, that had been brought to Babylonia, back to Jerusalem. And Yirmiyahu said to him, when he was debating with him about the preserved fundamental principles, that if his own prophecy did not materialize and Nevuchadnetsar did not win, and all of the vessels of the House of the Lord are returned, as you say; that thing doesn't contradict my prophecy, [as] maybe God had mercy upon you. But if your words do not materialize and the vessels of the House of the Lord do not return, it shall become clear through this that your prophecy is false; and [so] your prophecy will not be established until your predictions for the good that you promised materialize. 
+And this is what he said (Jeremiah 28:7-9), "'But just listen to this word which I speak in your ears and in they ears of all the people: The prophets who lived before you and me from ancient times prophesied war, disaster, and pestilence against many lands and great kingdoms. So if a prophet prophesies peace, then only when the word of the prophet comes true can it be known that the Lord really sent him.'" He meant to say with this thing that [about] those prophets that would prophesy with good and with calamity, we cannot know from all the things they prophesied for calamity if their testimony is realized or if they lied. Rather, the trustworthiness of their words is known [only] when they promise good and it materializes.
+And when the prophecy of a prophet is established according to that which we have established, and a name goes out for him (he becomes known as a prophet), like Shmuel and Eliyahu and the ones besides them, that prophet has the ability to do something that no [man of] flesh besides him can do. And that is that which I say: When he commands temporarily to negate a commandment from all of the positive commandments or he commands to permit something forbidden from the negative commandments, it is obligatory for us to listen to his word and to do his commandment – and anyone that transgresses it is liable for death at the hand of Heaven – except for idolatry, and this is explicit in the Talmud.
+And that is what they said (Sanhedrin 90a), "In everything that the prophet will tell you to transgress the words of the Torah, listen to him – except for idolatry." But [this is] on condition that this thing not stand forever, and not that he should say that the Holy One, blessed be He, commanded to negate this commandment all the days of the world, but [rather] that he command to negate the commandment for a reason and for a temporary need.
+And when they would ask the prophet himself about his commanding to transgress a commandment from all of the commandments that God commanded us through Moshe, his answer would be that the negation of this commandment is not established, but [rather] it is fitting to only do it now – temporarily – similar to, for example, what a court does with a temporary ordinance.
+[And it is] like Eliyahu did on Mount Carmel (I Kings 18), since he sacrificed a burnt offering outside [of the Temple, even though] Jerusalem was standing – and, in it, the Temple was standing [and] built. And anyone who does this deed without the commandment of the prophet is liable for excision. And the Holy One, blessed be He, warned about it in the Torah (Deuteronomy 12:13), "Take care not to sacrifice your burnt offerings in any place you like."  And one who does it is liable for excision, as it stated about one who sacrifices it outside (Leviticus 17:4), "blood shall be imputed to that man: he has shed blood; and he shall be cut off."
+But [if] they [would have] asked him, peace be upon him – at the time of his sacrificing on Mount Carmel – and they would have said to him, "May we do like this deed all the days of the world," he would have said to them that it is not permissible, and that anyone who sacrifices outside is liable for excision; but this deed was done according to a temporary need – to reveal the falsehood of the prophets of the Baal and to silence what is in their hands. 
+And like Elisha did in his commanding to fight with Moav to cut all the fruit-bearing trees, as he said (II Kings 3:19), "'and you shall fell every good tree.'" And yet God prevented us from doing this in His saying (Deuteronomy 20:19), "you must not destroy its trees, wielding the ax against them." And if they had asked Elisha if this commandment was negated, and if it was rendered permissible for us to cut down fruit-bearing trees when we besiege a city in the future, he would have said that it is not permissible; but [that] this deed was done now for the matter of a need. 
+And I will bring you an example, and this fundamental principle will become clear to you for all of the commandments: If a man of prophecy – whose prophecy has become clear among us, as we have said – would say to us on the Shabbat day, that we get up – all of us, women and men – and we burn fire and fashion instruments of war in it and that [each] man should gird his instruments of war and fight with the men of place x and take their spoil and conquer their women on this day that is Shabbat; it would be an obligation upon us – we, who have been commanded by the Torah of Moshe – to get up immediately, as he has commanded us, and not to delay. And we would do all that he commanded with alacrity and enhanced love – without a doubt and without delay. And we would believe about everything that we would do that day, that it is a commandment, even though it is the day of Shabbat (resting) from lighting fire and the doing of work and killing and war. 
+And we will look forward to a good reward from the Holy One, blessed be He, because we did the commandment of the prophet, which is the positive commandment of doing his word, as it is stated through Moshe (Deuteronomy 18:15), "'The Lord, your God, will raise up for you a prophet from among you, from your brothers, like myself; to him you shall heed.'"
+And the received tradition comes [to explain] (Sanhedrin 90a), "In everything that the prophet will tell you to transgress the words of the Torah, listen to him – except for idolatry:" for example, if he would say to us, "Worship this idol only today," or "Burn incense to this star at this time only," he should be killed. And there is nothing to listen to him about. 
+And if a man should think in his heart that he is righteous and fears God and has become, 'elderly and coming of days,' and he say, "Behold, I am old and have come of days and I have such and such years and I have not transgressed any of the commandments during them ever, and [so] how can I get up on this day which is the Shabbat day, and transgress this prohibition [that is punished with] stoning, and go and fight; and I don't have the ability in me to do good or bad, and others can be found in my place and there are many people to do this thing"; this man is a rebel and transgresses the words of God and he is obligated in death at the hand of Heaven, as he transgressed that which the prophet commanded.
+And the One who commanded the Shabbat, He is the One who commanded about the words of the prophet and all that he decrees. And anyone who transgresses his word, is obligated, as we have mentioned. And that is what it stated in the verse (Deuteronomy 18:19), "And if anybody fails to heed the words he speaks in My name, I will require it from him.'"
+And included in this is that anyone who ties a permanent knot on the Shabbat day – while he is doing these tasks of labor – that is not needed to help him at the time of the commandment that the prophet commanded is obligated in stoning.
+And if this prophet that commanded us what he commanded on the Shabbat day and we did his word, [now] says to us that the boundary [within which one can carry on] Shabbat is two thousand ells minus one ell, or two thousand ells and an ell – and he supports this matter by [saying] that it was said in the way of prophecy and not in the way of investigation and reasoning – we will know that he is a false prophet and he should be killed by strangulation.
+And in this fashion, you have [what is required] to reason [about] everything that the prophet will command you about, and everything that you may find in Scripture about the matter of the prophet that contradicts something from the commandments. And this fundamental principle is a key to all of this matter.
+And only in this is the prophet distinguished from other people concerning the commandments. But regarding investigation and reasoning and discernment of the commandments, he is like the other sages who are like him, who don't have prophecy. As when a prophet follows a reasoning and one who is not a prophet, likewise, follows a reasoning; and the prophet says that the Holy One, blessed be He, told me that my reasoning is correct – do not listen to him. Rather [if there are] one thousand prophets – all of them like Eliyahu and Elisha – following one reasoning, and one thousand and one sages following the opposite of that reasoning, 'we lean towards the many.' And the law is like the words of the one thousand and one sages, not like the words of the one thousand glorious prophets.
+And so [too] did the sages say (Chullin 124a), "God!, If Yehoshua bin Nun had told me this with his [own] mouth, I would not have listened to him and not accepted it from him." And so also did they say (Yevamot 102a), "If Eliyahu were to come and say, 'We release [a levirate woman] with a soft sandal,' we listen to him; 'With a hard sandal,' we do not listen to him." They wanted to say [by this] that one cannot add or subtract from the commandments by way of prophecy in any fashion. And so, if the prophet testifies that the Holy One, blessed be He, said to him that the law of x commandment is like this and that reasoning y is true – that prophet is killed, as he is a false prophet, as we have established.
+[This is] since Torah is not given after the first prophet, and there is nothing to add and nothing to subtract, as is is stated (Deuteronomy 30:12), "'It is not in the heavens.'" And we have not been permitted to learn from the prophets, but rather from the sages, the men of reasoning and discernment. It did not say, "and you shall come to the prophet who will be at that time, but rather (Deuteronomy 17:9) "and you shall come to the Levite priests, or the judge." And the sages already spoke about this matter very much, and it is the truth. 
+
+Section 8
+
+<b>And when</b> Yehoshua bin Nun, peace be upon him, died, he taught the elders that which he received of the [Torah's oral] explanation; and the laws that they extrapolated during his time about which no disagreement occurred; and [those] about which there occurred a disagreement [and] they decided the law according to the majority of the elders. And about them the verse states (Joshua 24:31), "and all the days of the elders who had length of days after Joshua." And afterward, these elders taught that which they received from Yehoshua to the prophets, peace be upon them. And the prophets learned, one from another.
+And there was no time that there was not contemplation and innovation of the matters. And the sages of each generation would make the words of the predecessors the main thing, and they would learn from them and innovate matters. And there was no disagreement [about] the fundamentals passed on.
+Until came the time of the men of the Great Assembly – and they were Chaggai, Zechariah, Malachi, Daniel, Chananiah, Mishael, Azariah, Ezra the Scribe, Nechemiah ben Chakhaliah, Mordechai, Zerubavel ben Shaltiel; and accompanying these prophets were the remainder of the hundred and twenty elders, from 'the craftsmen and sentry' and similar to them. And they also contemplated [the laws] as had done their predecessors, and they decreed decrees and ordained ordinances. And the last of this holy fellowship was the beginning of the sages mentioned in the mishnah – and that is Shimon the Righteous. And he was high priest in that generation.
+And after them, when the time arrived for our Holy Rabbi, peace be upon him, [he organized the Mishnah]. He was unique in his generation – a man that had all of the graces and the good character traits in him; to the point that through them, he merited to be called our Holy Rabbi by the people of his generation. And his name is Yehudah.
+And he was complete in wisdom and virtue, as they said (Gittin 59.), "From the days of Moshe, our teacher, and until Rabbi, we did not see Torah and grandeur in one place (man)." And he was complete in piety and humility and distancing from the [physical] delights, as they also said (Sotah 49b), "From when Rabbi died, humility and fear of sin have ceased."
+And he was eloquent and above all men in the holy tongue, to the point that the sages – peace be upon them – would learn the meaning of that which was garbled from the letters of Scripture (the meaning of unclear words) from the words of his slaves and servants, and this is made famous in the Talmud (Rosh HaShanah 26a).
+And he had the wealth and assets and broad means, about which it is said (Bava Metzia 85a), "The stable overseer of Rabbi was wealthier than Shavur Malka (the king of Persia)." And so, he made men of wisdom – and those that sought it – comfortable, and he spread Torah in Israel. And he gathered the laws and the words of the sages and the received disagreements [dating] from the time of Moshe, our  teacher, until his [own] days. 
+And he himself was [part of the transmission], as he received [the tradition] from Shimon, his father. And Shimon [received it] from Gamliel, his father; and he from Shimon; and he from Hillel; and he from Shemaya and Avtalyon, his teachers; and they from Yehudah ben Tabai and Shimon ben Shetach; and they from Yehoshua ben Prachiah and Natai of Arbel; and they from Yose ben Yoezer of Tsereidah and Yose ben Yochanan; and they from Antigonos of Sokho; and he from Shimon the Righteous; and he from Ezra – who was from the remnants of the Great Assembly; and Ezra, from Baruch ben Neriah, his teacher; and Baruch from Yirmiyah.
+And so [too] Yirmiyah received [it] from those before him of the prophets, without a doubt – one prophet from another – [back] until the elders that received [it] from Yehoshua bin Nun, and he from the mouth of Moshe.
+And when he gathered all of the thoughts and statements, he began to compose the Mishnah, which includes the explanation of all of the commandments that are written in the Torah. Some of the them are traditions received from the mouth of Moshe – peace be upon him. And some of them are teachings that they extrapolated by way of reason, about which no disagreement happened; and [still] some are teachings wherein disagreements occurred between two reasonings. And he wrote those with their disagreements – x says like this and y says like that. 
+And if there was [only] one who argued on the many, he would write them [as] the words of the one and the words of the many. And this thing was done for useful matters, and they are mentioned in the mishnah (Mishnah Eduyot 1), and I will mention them.
+But [I will do this] after [writing about] a fundamental principle which I saw fit to mention. And that is that a person could say, if the explanation is, like we have established it, received from the mouth of Moshe – as we have said from their words, the whole Torah, its general principles, its details and its inferences were said from Sinai – if so, what are these specific laws about it is said that they are 'laws of Moshe from Sinai?'
+And [about] this fundamental principle, you must understand its secret. And that is that the explanations that were transmitted from the mouth of Moshe have no disagreement about them in any way. As behold, from then until now, we have not found a disagreement occur among the sages at any time, from the days of Moshe and until Rav Ashi, such that one say, "They take out the eye of one who has taken out the eye of his fellow, as it is stated (Deuteronomy 19:21), 'an eye for an eye'"; and the second one say that it is only indemnity that he has to pay.
+And we have also not found a disagreement in that which the verse states (Leviticus 23:40), "the fruit of a beautiful tree," such that one would say it is a citron (etrog), and the other say it is quinces or pomegranates or other [fruit] beside it. And we have also not found a disagreement about a "leafy tree" that it is [anything but] a myrtle.
+And we have not found a disagreement about the statement of the verse (Deuteronomy 25:12), "And you shall cut off her hand," that it is [anything but] indemnity. And not about that which the verse stated (Leviticus 21:9), "When the daughter of a priest defiles herself through harlotry, etc. she shall be put to the fire," that, nonetheless, we only make this decree when she is married.
+And so [too], we have not heard of anyone, from Moshe until now, disagreeing about the decree of Scripture (Deuteronomy 22:21) that they should stone a maiden the virginity of whom was not found, with the one that said that is only if she was married, and witnesses testified that she strayed after the betrothal – with witnesses and a warning.
+And similar to this, in the general category of [the Torah's] commandments, there is no disagreement about them, since the explanations of all of them are received from the mouth of Moshe. And about them and about what is similar to them, they said, "The whole Torah was said – its general principles, its details and its inferences – from Sinai."
+But even though they are transmitted and there is no disagreement about them, we can – with the wisdom of the Torah that is given to us – extrapolate these explanations [from the Torah] by one of the ways of reasonings, or [from] the associations, proofs or hints found in Scripture.  
+And when you see in the Talmud [that] they are investigating and disagreeing with one with another in the pattern of investigation and bringing proofs for one of these explanations, and similar to these – for example, that which the statement of the verse stated, "the fruit of a beautiful tree," maybe it will be pomegranates or quinces or other [fruits] besides them, until (Sukkah 35a – Chapter 3) they bring a proof about it from that which it stated, "the fruit of a beautiful (<i>hadar</i>) tree," and [one teacher] said it is a tree the taste of its fruit and its [bark] which are the same; and another said, it is a fruit that resides (<i>hadar</i>) in its tree from one year to the next; and [yet] another said, it is a fruit that dwells upon all waters – they did not bring these proofs because the matter had become garbled for them, until it became known to thee from these proofs. But [rather] without a doubt, we have seen from Yehoshua until now that they would hold a citron with the palm branch (lulav) every year. And there is no disagreement about it, but [rather] they were probing for the hint that is found in Scripture for this transmitted explanation [that the fruit in question is a citron].
+And so [too], their proof about the myrtle (Sukkah 32b); and their proof about the laws of [destroying various] bodily organs (Bava Kamma 83b), and that is what one is obligated to his fellow, whose limb he has destroyed; and also their proof that the daughter of a priest which was mentioned there is married (Sanhedrin 52a); and all that is similar to it – is [all] according to this principle.
+And this matter is that which they said, "its general principles and its details," [by which] they meant to say matters that we can extrapolate by 'the general principle and the detail (<i>klal uprat</i>)' and the rest of the thirteen [hermeneutical] principles, but they were [also] transmitted from Moshe. And about all of these – even though they are transmitted from the mouth of Moshe – it is not said [that it is] a 'law of Moshe from Sinai,' as it should not be said that "the fruit of a beautiful tree" is a citron, is a 'law of Moshe from Sinai'; or that one who injures his fellow pays money, is a 'law of Moshe from Sinai.'
+As it has already become clear to us that all of these explanations are from the mouth of Moshe, but [also] have hints to them in the verse, or they extrapolated them by one of the ways of reasoning, as we mentioned. And therefore, only about anything that does not have a hint in Scripture and is not connected to it and it is impossible to extrapolate by one of the ways of reasoning, is it said [that it is a] 'law of Moshe from Sinai.'
+And because of this, when we said, "Sizes are a law of Moshe from Sinai," they challenged us and said (Berakhot 40a), "Why do you say they are a 'law of Moshe from Sinai,' and behold, sizes are hinted about in the verse, when it stated (Deuteronomy 8:8), 'A land of wheat and barley'"; the answer will be that it is 'a law of Moshe from Sinai,' and the sizes do not have a source from which to extrapolate them by one of the ways of reasoning, and they do not have a hint in all of the Torah, but [rather] this commandment was associated with this verse as a [mnemonic], so that it will be known and remembered, but it is not the subject of the verse.
+And this is the [meaning] of what they said, "The verse is [only] a general association," in every place they mentioned it.
+And I include in this most of the laws about which it is said [that it is] a 'law of Moshe from Sinai' – and it is possible that it be all [of them]. And the truth of what I said is elucidated for you, as there is none of them – not even one – that they extrapolated by a way of reasoning, and it is impossible to associate [any one of them] with a verse, except by way of [general] association, as we have elucidated. And we do not ever find that they investigated them with reasonings or brought proofs about them, but rather they took them from the mouth of Moshe, as the Holy One, blessed be He, commanded him:
+A half <i>log</i> of oil for a thanksgiving offering, and a quarter of (wine) [oil] for a Nazirite; eleven days between one menstruation period (<i>niddah</i>) and another; and extending [the height of a partition], joining [two surfaces] and [considering an unfit portion of a sukkah covering as] a bent side are [each one] 'a law of Moshe from Sinai.'
+Sizes, obstructions and partitions are a 'law of Moshe from Sinai.'
+Tefillin on <i>klaf</i>, mezuzah on <i>dokhsostos</i> and Torah scrolls on <i>gvil</i> (different types of parchment) is a 'law of Moshe from Sinai.'
+The [letter,] shin of the tefillin; the knot of the tefillin and the black straps; square tefillin; and the sleeve (<i>maabarta</i>) of the tefillin is a 'law of Moshe from Sinai.'
+They are wrapped in their hair and sewed in tendons is a 'law of Moshe from Sinai.'
+We write a Torah scroll with ink and lined is a 'law of Moshe from Sinai.'
+The intercourse of a [girl] less than three years old is not intercourse, is a  'law of Moshe from Sinai.'
+One who [plants] his field with two types of wheat gives one corner [of his field if] he makes one threshing floor and two corners [if] he makes two threshing floors, is a 'law of Moshe from Sinai.'
+Garden plantings that are not [systematically] eaten, join [with grain to create a forbidden mixture (<i>kilayim</i>)] when [they are] one twenty-fourth of that which falls into a field of a <i>seah</i>, is a  'law of Moshe from Sinai.'
+For the sake of ten trees scattered in a field of a <i>seah</i>, we can plow the whole field of a <i>seah</i> [on the seventh year], is a  'law of Moshe from Sinai.' 
+[For a] cake of dried figs, part of which has become impure, we tithe the <i>terumah</i> tithe from the [section] of it that is pure is a 'law of Moshe from Sinai.' 
+The sexton may see from where the young children are reading [on Shabbat night by the light of the candle], is a  'law of Moshe from Sinai.'
+A woman may don an apron whether it is in front of her or whether it is in back of her [on Shabbat], is a 'law of Moshe from Sinai.'
+They permitted the mixing of harsh and mellow wines, is a 'law of Moshe from Sinai.'
+We tithe the poor tithe in Ammon and Moav on the seventh year, is a 'law of Moshe from Sinai.'
+And every place that one of these laws will come up in that which we will explain of the Mishnah, I will explain it there in its place, with God's help.
+Therefore the types of laws that were established in the Torah, upon these principles that we have prefaced, are divided into five divisions:
+
+Section 9
+
+<b>The first division</b> are explanations transmitted from the mouth of Moshe and they have a hint in Scripture and it it possible to extrapolate them by way of reasoning. And about this there is no disagreement; if one says, "So has it been transmitted to me," there is nothing to say about it.
+
+
+Section 10
+
+<b>The second division</b> are the laws about which it is said, a 'law of Moshe from Sinai.' And there are no proofs about them as we have mentioned. Likewise here, none disagree with [such a law].
+
+
+Section 11
+
+<b>The third division</b> are the laws that they extrapolated by the ways of reasoning and a disagreement about them occurred, as we have mentioned – and the law was decided in them according to the majority. And this happens, when the investigation is given to divergence. And because of this, they say (Yevamot 76b), "If it is a [transmitted] law, we will accept it; but if it is a law [that is deduced], there is a rebuttal."
+Rather the disagreement and the investigation occurred about something that a [transmitted] law was not heard. And you will find in all of the Talmud that they are examining the basis of the reasoning that causes the disagreement between the disputants; and [so] they say, "About what do they differ," or "What is the basis of Rabbi x," or "What is [the difference] between them?"
+And they bring it about this matter in most places; and they mention the basis that causes the disagreement – for example, that they will say, "Rabbi x holds from claim z, and y holds from claim a," and similar to it.
+But one who would think that the laws about which they disagree are likewise transmitted from the mouth of Moshe and they think that a disagreement occurred by way of a mistake in the laws or because one of them received the true transmission and the other made a mistake in his transmission or he forgot or he did not hear from his teacher everything he was supposed to hear – and bring [as] a proof about this, that which they said (Sanhedrin 88b), "From when the students of Shammai and Hillel – who did not serve all that was required of them – multiplied, disagreement grew in Israel and the Torah was made to be like two Torahs"; this thing is very repugnant.
+And these are the words of one who has no intellect and does not have the fundamental principles in his hand and who disfigures the people from which the commandments were transmitted; and all of this is emptiness and naught. And what brought him to believe this faulty belief is his lack of cognition of the words of the sages that are found in the Talmud. As they found that all of the explanation that is transmitted from the mouth of Moshe is true, but they did not [take cognizance] of the difference between the transmitted fundamentals and the topical extensions that [the sages] extrapolated by investigation.
+But [as for] you, a doubt should not enter your heart [about] the disagreement of the House of Shammai and the House of Hillel; when they said (Berakhot 51b – Chapter 8), "We clean the room, and afterward rinse the hands" or "we rinse the hands, and afterward clean the room" – [that] you think that [the cause of this argument is that] one of these two things was not transmitted from the mouth of Moshe from Sinai.
+But [rather] the basis that causes them to disagree is what is mentioned in the Talmud (Berakhot 52b); that one of them forbids being served by an ignorant person and the other permits [it]. And so [too, with] all that is similar to these disagreements, that are the elaborations of elaborations.
+Rather, the matter of that which they said, "From when the students of Shammai and Hillel – who did not serve all that was required of them – multiplied, disagreement grew in Israel," is evident; in that when two people are of equal intellect and investigation and knowledge of the fundamentals from which reasonings extrapolate, no disagreement will occur in their reasonings in any way. And if it does occur, it will be minimal; as it is only found that Shammai and Hillel disagreed about isolated laws. 
+And that is because the thoughts of the two of them were very close – one to the other – in everything that they extrapolated by way of reasoning. And, likewise, the fundamentals that were given to this one, were like the fundamentals given to that one.  
+But when the diligence of the students towards wisdom slackened and their reasoning weakened – in comparison to the reasoning of Hillel and Shammai – disagreement occurred among them in the investigation of many things; as the reasoning of each and every one of them was according to his intellect and to what he had in hand of the fundamentals.
+And nonetheless, they should not be blamed; as we cannot force two sages that debate in investigation, to debate according to the intellect of Yehoshua and Pinchas. And, likewise, we have no doubt about that which they debated [just] because they are not like Shammai and Hillel or like those before them; as the Holy One, blessed be He, did not command His service in this manner.
+But [rather] He commanded us to listen to the sages of the generation, as it is stated (Deuteronomy 17:9), "to the judge that will be in those days."
+And it is through these ways that disagreement occurred; not because they erred in the laws, and one is saying truth and the other is saying falsehood. And how evident is this matter to all that give cognizance to it! And how precious and great is this fundamental principle about the commandments!
+
+
+Section 12
+
+<b>And the fourth division</b> are the ordinances that the prophets and the sages ordained in each and every generation, in order to make a fence around the Torah. And about them did the Holy One, blessed be He, command to do them, and it is what He said in the general statement (Leviticus 18:30), "And you will guard My guarding" – and the received tradition came [to explain] (Yevamot 21a), "Make a guarding around my guarding." And the sages called them ordinances.
+And sometimes a disagreement occurs about them, because one sage forbids this because of that, and another sage does not agree with him. And this is often [found] in the Talmud, that they say," Rabbi x decrees this because of this and that and Rabbi y did not decree [it]." And this is likewise one of the reasons for disagreement.
+As behold, chicken flesh with milk is a rabbinic ordinance [that is] in order to distance [us] from sin. And in the Torah, only the flesh of beasts and animals was forbidden, but the sages forbade chicken flesh in order to distance [us] from the [Torah] prohibition. And among them is one who does not ordain this ordinance; as Rabbi Yose [HaGalili] would permit chicken flesh with milk, and all the people of his city would eat it, as is made known by the Talmud (Shabbat 130a).
+And when there occurs agreement about one of the ordinances, none can disagree with it on any account. And when its prohibition spreads to all of Israel, we may not disagree with that ordinance – even the prophets, themselves, were not permitted to abrogate it. And so, they said in the Talmud (Avodah Zarah 36a) that Eliyahu, his memory should be for the good, was not able to abrogate one of the eighteen things that the House of Shammai and the House of Hilled decreed. And they brought a reason for this – that it is since their prohibitions spread to all of Israel.
+
+Section 13
+
+<b>The fifth division</b> are the laws that are made by way of investigation and consensus about things that occur among people – that do not have in them an addition to a commandment, nor a subtraction – or about things that are of benefit to people in matter of the Torah. And the sages called them decrees and practices.
+And it is forbidden to transgress them; and Shlomo, peace be upon him, already said (Ecclesiastes 10:8), "one who breaches a fence will be bitten by a snake." And these decrees are very numerous and are mentioned in the Talmud and in the Mishnah – some of them about what is prohibited and forbidden, and some of them about monetary issues.
+And there are some of them that are the decrees that the prophets decreed, like the decrees of Moshe and Yehoshua and Ezra, like they said (Megillah 4a – Chapter 1), "Moshe decreed for Israel that they should ask and expound about the laws of Pesach on Pesach." And they said (Berakhot 48b – Chapter 7), "Moshe decreed <i>hazan</i> (the first blessing in the grace) at the time that the manna fell for Israel." But the decrees of Yehoshua and Ezra are many.
+And there are some of them that are decrees attributed to individuals among the sages, as they said (Mishnah Sheviit 10:3), "Hillel decreed <i>pruzbul</i>," (Gittin 34b) "Rabban Gamliel the Elder decreed," (Beitzah 5a) "Yochanan ben Zakkai decreed," and in the Talmud [one frequently finds], "Rabbi x decreed, Rabbi y decreed."
+And there are some of them that are decrees attributed to the many sages, as they said (Ketuvot 49:), "In Usha, they decreed," or as it is said, "The sages decreed" or "It is a decree of the sages," and many that are similar to it.
+
+Section 14
+
+<b>If so,</b> all of the laws that are mentioned in the Mishnah are divided into these five divisions. And they are explanations transmitted from the mouth of Moshe and they have a hint in Scripture or it is possible to bring a reasoning to reason like them; and 'laws of Moshe from Sinai'; and those which were extrapolated, about which a disagreement occurred; and ordinances; and decrees. 
+And the reason that required them to write the disagreement that occurred between two opinions is what I will say – that if the laws were written as they were determined without the disagreement, and the words of the sage that the law is not like were [just] pushed off, it is possible that someone who received the transmission of the opposite of the thing that was determined to be the law from the sage that disagrees with that opinion, or someone who leans towards his opinion, will come afterwards. And [so] a doubt will come into our souls: how did this man receive that thing x is forbidden, when the mishnah says that it is permissible – which is the opposite of this matter – and he is a man of truth? 
+And because of this, when these opinions are written, this breach will be sealed. As when the recipient [of such an opinion] will say, "I have heard that this and that are forbidden," we will say [back] to him, "You have spoken [well] and that is the opinion of x, but the many disagree with him," or "y disagreed with him, and the law is like the opinion of the one that disagrees, because [the latter's] reasoning is more correct," or "because we have found something else that supports him (Mishnah Eduyot 1)."
+But the reason that required them to write the words of the individual [alongside those] of the many is because it is possible for the law to be like the individual. And therefore, it comes to teach us that when a line of reasoning is obvious (straightforward), even if it is [that of an] individual, we listen to him – even though the many disagree with him.
+And the reason that required them to write the opinion of a man and afterwards that he recanted from that opinion – for example, when they said, "The House of Shammai said like this and the House of Hillel said like this and that, and the House of Hillel recanted to instruct like the words of the House of Shammai" – is in order to inform you of [the need for] the love of truth and the power of righteousness and faith.
+As behold, when these honorable, pious and magnanimous men, who were outstanding in their wisdom, saw that the words of the one who is in disagreement with them were better than their words and [that] their investigation is correct, they conceded to him and recanted to his opinion. All the more so, when other people see that the truth is leaning towards the one with which they have a conflict, should [such a one] lean towards the truth and not stiffen his neck. And this is the [meaning of the] verse (Deuteronomy 16:20), "Justice, justice shall you pursue." 
+And about this the sages said (Avot 5:7), "Concede to the truth." They wanted to say [with this] – even though you can save yourself [in the argument] with rhetorical claims; when you know that the words of your fellow are true, [but] your claim upon him looks clear because of his weakness or because of your ability to distort the truth, recant to his words and abandon the fight.
+
+Section 15
+
+<b>And when</b> the redactor thought to compose this book upon this structure, he saw [fit] to divide it into six divisions:
+<b>The first division</b> is of the commandments that are obligated with that which grows from the ground, like forbidden mixtures, the sabbatical year, <i>orlah</i>, the priestly and levitical tithes and the other statutes of the presents [from the field].
+<b>The second division</b> is of the seasonal times of the year and the holidays and that which we are obligated about them, and the differences in their laws, and that which is forbidden in them and that which is permitted in them, and those laws and commandments which are proper to associate with each of their times. 
+<b>The third division</b> is of sexual relations, and the distinctions that exist in the laws between men and women – for example, levirate marriage, release (<i>chalitsah</i>), marriage contracts, betrothals, divorce bills and that which is fitting to say about each of its sections.
+<b>The fourth division</b> is of civil laws, disputes between a man and his fellow, commerce, give and take (sales and purchases), and land partnerships and that which is similar to it.
+<b>The fifth division</b> is of the matters of the sacrifices, according to the differences of their laws and the multiplicity of their topics.
+<b>The sixth division</b> is of the matter of [types of] purity and their opposite.
+And he called each of its divisions, Order – [such that] the first division is the Order of Seeds (Zeraim); the second is the Order of Appointed Time (Moed); the third is the Order of Women (<i>Nashim</i>); the fourth is the Order of Damages (Nezikin); the fifth is the Order of Holy Things (Kodashim); and the sixth is the Order of Purities (Tahorot). (And their mnemonic is <i>zeman nakat </i>).
+And he began with the Order of Seeds because it includes the commandments specific to the seed of the earth. And the seed of the earth is the sustenance of all animals, and since it is impossible for man to live without eating food, the service of God would not be possible [without it]. And because of this, he began by speaking about the commandments specific to the seed of the earth.
+And afterwards, he spoke about the Order of Appointed Time, as the way of their arrangement in the Torah is like this, as it is stated (Exodus 23:10-11). "Six years you shall sow (your field and six years shall you prune your vineyard) [your land] and gather in its yield; but in the seventh you shall let it rest and lie fallow." and it states afterwards (Exodus 23:12), "Six days you shall do your work," and afterwards (Exodus 23:14), "Three times a year you shall hold a festival for Me."
+And afterwards, he saw [fit] to begin with the laws of women before the laws of damages in order to follow the Scripture that stated (Exodus 21:7), "When a man sells his daughter as a slave," and (Exodus 21:22), "When men fight, and one of them pushes a pregnant woman," and afterwards (Exodus 21:28), "When an ox gores a man." And because of this, he had the Order of Women precede the Order of Damages. 
+And the Book of Exodus includes these four topics, the topic of the Order of Seeds and the Order of Appointed Time and the Order of Women and the Order of Damages.
+And after he spoke about the matter of Exodus, he spoke about the matter of Leviticus, according to its arrangement, and he arranged Holy Things after Damages.
+And afterwards Purities – as so did Scripture arrange them – and he had the law of sacrifices precede before the law of [types] of impurities and purities, as behold, it only began the [topic of purity] in Parshat Shemini 
+And when he gathered all of these six general types of commandments, he saw [fit] to divide each of these categories to more specific categories, according to what is fit. And he called the name of each one of the specific [categories], tractate. Afterward, he divided the material that is in each of the specific categories into sections and he called each one, chapter. And afterward, he divided the material of each chapter into small sections that are clear to understand and easy to know by heart and to teach, and he called the name of each one of these small sections, law (halacha [more commonly referred to as mishnah]).
+And he divided the material in the Order of Seeds, as I will say: He began with the Tractate of Blessings (<i>Berakhot</i>). And the reason that required him to begin with it is that when an expert physician wants to preserve the health of a healthy person upon the state that it is in, he begins by ordering the dietary regimen at the beginning of his medical prescriptions. And therefore, this sage saw [fit] to begin with Blessings, as anyone who eats does not have allowance to eat until he recites a blessing. And [so], he saw fit to order Blessings at the beginning of his words, so that he would order the food in a regimen that has substance to it. 
+Afterward he saw [fit] to organize his words so that it would not be lacking any matter of all the matters, and therefore he spoke about the [entire] category of the blessings that a person is obligated about for nourishment and for the commandments. And the only commandment that a person is obligated about every day is the recital of Shema alone. And it is not correct to speak about the blessings over the recital of Shema before he speaks about the recital of Shema itself. Therefore, he began, "From when do we recite the Shema," and everything that is connected to it.
+And afterwards, he went back to the topic of the Order, and that is to speak about the commandments of the seed of the earth. And he began with Tractate Peah (Corner) after Blessings, because with all of the [other] gifts that a person is obligated about with the seed, he is not obligated until after his reaping it, but the standing grain is obligated in 'peah,' when it is still in the ground. And because of that, he began by speaking about it.
+And he arranged Tractate Demai after Peah, because the poor also have a right to ['demai'], just like they have to 'peah' – and so did they say, "We [can] feed 'demai' to the poor."
+And after Demai [came] Kilayim; as so did Scripture arrange them in the Order (Parsha) of Kedoshim Tihiyu (Leviticus 19:9), "you shall not reap all the way to the corner of your field," and after it (Leviticus 19:19), "you shall not sow your field with 'kilayim' (a forbidden mixture). 
+And he arranged Sheviit (Seventh [Year] after Kilayim. And it would have been correct for Tractate Orlah to be after Kilayim – as so are they arranged in the Torah – were it not that he saw that 'orlah' is not from the commandments that a person is compelled to do; as the whole time that he does not plant a tree, he is not obligated in Orlah; but the seventh [year] is from the commandments that a person is compelled to do; and also as the sabbatical year has its own specific Order (parsha) in the Torah. And therefore he began by speaking about the sabbatical year.
+And he arranged Tractate Terumah Gedolah (The Great Priestly Tithe) after Sheviit because 'terumah' is the first gift that we remove from the seed.
+And he arranged Maaser Rishon (First Tithe) after Terumah because it is in the second rank after 'terumah' in the law of separation.
+And he arranged Maaser Sheni (Second Tithe) after Maaser Rishon, according to the order of their ranks.
+And he arranged Tractate Challah afterward because after we take out all of these gifts – which are 'terumah' and maaser rishon and [maaser] sheni – then we grind it and make it into flour and knead it, and then we become obligated in 'challah.'
+And when he finished speaking about the seed and its gifts, he started to speak about the topic of the fruits; and he arranged Tractate Orlah after Tractate Challah.
+And afterwards, Bikkurim (First Fruits), as so did Scripture arrange them – 'orlah' in the Book of Leviticus, and 'bikkurim,' in Parshat Ki Tavo (in Deuteronomy). And the number of the divisions in the Order of Seeds came to eleven tractates.
+And afterwards, he divided the Order of Appointed Time into its specific categories, as he did with the Order of Seeds. And he started with Tractate Shabbat, because it is the first in rank and because it is in every seven days and [so] its time appears frequently; and also [because] the Torah began with it in the section of the appointed times.
+And after Shabbat, he arranged Eruvin, because it is on the topic of Shabbat.
+And after it, Pesachim (Pesach Sacrifices), which is the beginning of the commandments given through Moshe. And it is, likewise, the second commandment after Shabbat in the section of the appointed times.
+And afterwards, he arranged Shekalim (Coins), as [these sections] are arranged in the Torah.
+And he arranged Kippurim (Atonements) after Shekalim, according to their arrangement; as the commandment of 'shekalim' is in Parshat Ki Tissa (in Exodus) and 'kippurim' is in Parshat Acharei Mot (in Leviticus).
+And afterwards, he came to conclude his words about the three pilgrim festivals. And before this, he spoke about 'pesachim,' and it remained for him to speak about the matter of Sukkot and Shavuot. And he only found things about Shavuot that are [common] to all of the holidays to speak about, and that is Tractate Beitzah (Egg). And he began with Sukkah (Booth) before Beitzah due to the multiplicity of commandments that there are on Sukkot.
+And the only time period mentioned in Scripture that remained for him to speak about was Rosh Hashanah. And after Beitzah, he spoke about Rosh Hashanah
+And when he finished his words about the appointed times stated in the Torah, he went back to speaking about the times of the fasts mentioned in the Books of the Prophets; and these are the fasts that the prophets ordained. And [so] afterwards, he arranged the topic of fasts.
+And after the fasts, he arranged Megillah (about Purim), since it was an ordinance of the prophets that was later than those that ordained the fasts.
+And after Megillah, he arranged Moed Katan (about the intermediate festival days), because there is the connection between it and the days of Purim that fasts and eulogies are forbidden on both of them.
+And when he finished speaking about the times and their obligations and all that is connected with them, he concluded the topic with Tractate Chagigah, the topic of which is the obligation of the three pilgrim holidays. And he left it for last, because it is not a general matter, because it is only an obligation on the males, as it is stated (Exodus 23:17), "all of your males shall be seen." And the material in the Order of Appointed Time came to twelve tractates.
+Afterwards, he divided the material in the Order of Women. And he started with Tractate Yevamot (Levirate Marriages); and the reason that required him to start with Yevamot and not to start with Tractate Ketubot (Marriage Contracts) – and the investigation of the intellect would adduce that it is fitting to have it precede – is rather because marriage is something that stands in the discretion of a man and his will, and [so] the court is not able to coerce a man until he marries a woman; but with levirate marriage, it is compelled to do it and to say to him, "Either release or [marry]." And starting with things that are compelled before things that are not compelled is correct and fitting. And therefore, he started with Yevamot.
+And he arranged Ketubot afterward.
+And after Ketubot is Nedarim (Vows); as the whole section of vows (in the Torah) and its examination is [about] the vows of women, as it is stated (Numbers 30:17), " between a man and his wife, between a father and his daughter." And when the marriage is complete and the woman enters the marriage canopy, her husband has the authority to abrogate her vows. And because of this he made Nedarim adjacent to Ketubot.
+And after Nedarim, he arranged Nezirut (Nazirite Separation), because 'nezirut' is also in the category of vows, and when a woman vows to be a nazirite, her husband can abrogate [it]. And therefore, he arranged Nezirut after Nedarim.
+And when he finished speaking about marriages and that which follows from them regarding abrogation of vows, he began the topic of divorce – since divorce comes after marriage. And [so] he arranged Gittin [Divorce Bills] after Nezirut.
+And after Gittin is Sotah (Wayward Woman), as its subject is from the topic of divorces; as when the sotah is unfaithful, we must coerce the man and the woman regarding divorce, as I will explain in its place.
+And after Sotah, he arranged Kiddushin (Betrothals). And it should be asked here, "For what [reason] did he arrange Kiddushin last, and it would have been correct for it to be arranged before Ketubot?"
+And if you say that he did not arrange it before Ketubot in order to not separate between Yevamot and Ketubot – as their subject is one, and it is the matter of sexual relations – and that their words should be connected; yet if this was necessary, its redactor should nonetheless have written it after Gittin; so that it be in order; first Kiddushin, and after it Gittin, and their order would [then] be correct.
+And the answer would be that its order was made like this because it was his desire to go according to the order of Scripture, which had divorce precede marriage. And that is what the Holy One, blessed be He, said (Deuteronomy 24:1-2), "and he writes her a bill of divorce and he hands it to her[...] and she leaves his household and she becomes the wife of another man." And from His words that He stated, "and she becomes the wife of another man," we learned a chapter from the chapters of Kiddushin, as it is elucidated in the Talmud (Kiddushin 5a), "'Becoming' is compared to 'leaving.'" And the sections of the material in the Order of Women come to seven tractates.
+Afterwards, he divided the material in the Order of Damages, and he divided the first tractate into three parts. And he began with Bava Kamma (the First Gate) and its topic is speaking about [causes] of damage – for example, an ox, a pit, a destroyer (a fire or a grazing animal) – and the law of one who damages. And a judge is not allowed to have anything precede his removing damage from people; and because of that, he had it precede the other laws.
+And afterwards, Bava Metzia (the Middle Gate); and its topic is speaking about claims and deposits and rental agreements and the law of a borrower and a renter, and all that is fitting to connect with this topic – as Scripture did, since after the laws of the ox, the pit, the destroyer and "when men fight," it spoke about the four [types] of guardians (Exodus 21-22).
+And afterwards, Bava Batra (the Last Gate); and its topic is speaking about division of lands and the laws regarding families and neighbors and the nullification of buying and selling due to a blemish found in [the items], and speaking about sales and acquisitions and how it is appropriate to judge them, and guarantees and inheritances. And he arranged this section last because it is all received tradition and words of reasoning, and it is not elucidated in the Torah.  
+And when he made known the subject of the laws, he started to speak about the judges, the authors of the ordinances and of these laws. And [so] he arranged Sanhedrin (High Court) after Bava Batra.
+Indeed, Tractate Makkot is connected to Tractate Sanhedrin in some textual variants, and it is counted as part of it. And they said that because he said, "These are the ones strangulated" [near the end of Sanhedrin], he attached to it, "These are the ones lashed" [at the beginning of Makkot]; but this is not a true reason. [Rather], it is a tractate on its own. And it was made adjacent to Sanhedrin because the only people that have permission to punish and lash are the judges themselves, as Scripture stated (Deuteronomy 25:2), "the judge shall put him down and give him lashes in his presence, by count, according to his evil."  
+And after Makkot, he arranged Shevuot (Oaths) because there are similarities between the end of the tractate that preceded and the beginning of this tractate in their laws and judgements; and they are similar one to another, as is mentioned in the Talmud (Shevuot 2a). And he [also] connected it to that topic, since it is also about the acts of judges, as the only who can coerce [the taking of] an oath is a judge.
+And when he finished speaking about laws and judges and all that is unique to the acts of judges regarding disagreement and the obligation of oaths, he came to speak about the topic of testimonies (Eduyot) and the majority of the subject of this tractate is to remember in it all of the laws that were testified to by lucid, trustworthy people, whose testimony is worthy to rely upon. And this is a section of the laws, as testimonies must be recited in front of judges. And likewise, all testimony that they testified [in this tractate] was testified in the court. And he arranged it after Tractate Shevuot, because there is a constant need for Tractate Shevuot, [whereas] Eduyot are (proposals) [depositions] of words that they testified about in front of the judges at certain times, and [the judges] accepted them from them.
+Afterwards, he started to speak about idolatry, since its topic is a compulsory thing for a judge to know. And then he will be complete – when he will know the practices of those idolatries and their laws, and what is needed for them; and then he will know how to judge upon it. As anyone who worships the star of Saturn with the worship of the star of Venus or prays to the star of Jupiter with the prayer of Mars is not liable for death, as has come [down] from the clear received tradition. And he left this tractate for last because the matter of idolatry only occurs once in a thousand times at infrequent times.
+And when he finished everything that the judge would need, he started with Avot (Fathers). And he did this for two [reasons]:
+The [first] one is to inform that the consensus and the received tradition are true and correct; and that it was received [one generation] from [another]. And therefore, it is fitting to honor a sage of [the tradition] and to place him in an honored status, since the teaching came to him; and he is in his generation like those [sages of the tradition] in their generations. And so did they say (Rosh Hashanah 25a), "If we have come to call the court of Rabban Gamliel into question, etc." They said, "Shimshon in his generation was like Aharon in his generation; Yiftach in his generation was like Shmuel in his generation." And about this matter, there is a great ethical teaching for people: that they not say, "Why should we accept the judgement of x or the ordinance of Judge y?"
+And the matter is not like this, as judgement does not belong to Judge y, but rather to the Holy One, blessed be He, who commanded us about it, as it is stated (Deuteronomy 1:17), "for judgment is God’s." Hence it is all one judgement, and they received it one man from another through the passing generations.
+And the second matter is that he wanted to remember in this tractate the ethical teaching of each sage among the sages, peace be upon them, so that we learn the virtues from them. And there is no man that needs this thing more than the judges – as when unlearned people would not be masters of virtue, damage would not accrue to the masses, but rather only to [the person in question], but when a judge would not be a master of virtue and modest, he would damage himself and damage [others].
+Therefore the start of his words in Tractate Avot was judicial ethics, as he said, "Be deliberate in judgment." And the judge must be restrained by all of the matters that are in Tractate Avot – for example, that he be deliberate in judgement, and not be quick to execute a legal decision, as it is possible that there be a hidden matter in that case, as they said [about such a case], peace be upon them, "A deceitful case."
+And he should also not prolong the judgement when he he know that here is nothing hidden about it; as this is called oppression in judgement. And he should make efforts in interrogating the witnesses and to be careful  at the time of the interrogation that the witnesses not learn something from his words that will help their interest; and he should not teach a claim to [one of] the litigants – and this is called lawyering.  
+And he should not profane himself by the company of unlearned people, lest it be a disgrace. And he should not drop out of sight, to the point that people not be able to see him anytime they need him, lest the destitute get destroyed. And he should not seek rest and [physical] delights, lest the truth be destroyed, and [so that] desire not pull him away.
+And he should not want to go in front of his colleagues to judge [a case] and he should not force himself to be among the judges [about a case], lest he become suspect.
+And he needs to go above and beyond in all of his cases [to seek] compromise. And if he is able to not come to a legal decision all of his days, but [rather] make compromise between the two litigants, 'behold how good and how pleasant' [is this]. But if he cannot, then he should make a verdict.
+And he should not push, but [rather] he should give long periods of time to the litigant and allow him to plead for himself the whole day – and even though he is verbose and speaks depravity and idiocy.
+And if [the truth of a litigant's claim] is impossible according to that which appears from their claims, he should make the verdict immediately; as we see our rabbis doing regarding the tying of hands and the striking of the officer and lashing and punishing and the stripping of clothes and the tearing up of endorsed contracts, when they found that which obligated [them] to do this, and many similar to this. And [about that which is] similar to this commandment, they said (Sanhedrin 6b), "Let the judgement pierce the mountain." 
+And in general, the judge must be like an expert physician: As long as he can heal with foods, he will not heal with medications. But when he sees that the illness is strong and it is impossible for it to be healied with foods, he will heal with light medications that are close to the nature of food – for example, liquids and spiced or treated preserves. And if he sees that the illness gets stronger and that these things do not subdue it and are not the antidote, he goes back to heal it with strong medications and he makes him drink powerful medications, for example, 'sakmonia,' and that which is similar to it from the bitter and harsh medications. 
+So [too], the judge must take efforts to make a compromise. And if he cannot, he judges gently and he appeases the litigant with a soft word. And if he cannot [do this either] because of the cruelty of one of the litigants who wants to win with deception and violence, he should strengthen himself against him, and 'pound the evildoers below him.'
+And the judge needs to not greatly pursue the pleasures of the world and the love of wealth and rank, as Scripture stated (Exodus 18:21), "that hate profit." And they, peace be upon them, said (Ketubot 105b), "'By justice a king sustains the land, etc.' – if a judge is similar to to a king who does not need anything, he will sustain the land; but if he is similar to a priest who searches out the threshing floors, 'he will destroy it.'"
+And since it is apparent that the judge needs all these ethical teachings in order to discipline himself with them – if so, how pleasant and correct was the arrangement of Tractate Avot and everything that accompanies it after Tractate Sanhedrin; as [the former] includes all of these ethical teachings; and also added to them are other topics that bring to separation from the world and [from] the honor of the world and to growth and acts of straightness and fear [of God]. 
+And when he finished [discussing] judicial ethics, he started to elucidate [the proceedings in the case of] their mistakes – as it is impossible for anyone who has the nature of flesh and blood not to err and not to sin. And therefore he arranged Horayot (Legal Decisions) after Avot, and, with it, he concluded the Order of Damages. And the divisions of the material in Damages came to eight tractates.
+And afterwards, the divided the material regarding Holy Things, and he began with sacrifices of the priests, which [comprise] Tractate Zevachim (Slaughterings).
+And after Zevachim is Menachot (Meal Offerings), as is their order in the Torah.
+And when he finished the topic of the slaughterings of holy things and that which accompanies them, he spoke about the topic of the slaughter of the other slaughterings, according to the order of Scripture. As behold, after it stated (Deuteronomy 12:11), "And it shall be the place that the Lord chooses[...], there will you bring, etc.," it stated (Deuteronomy 12:15), "But whenever you desire, you may slaughter and eat meat." And [so] he brought Chullin (Profane Things) after Menachot. 
+And after Chullin is Bekhorot (Firstlings), likewise according to the order of Scripture; as after it stated, "But whenever you desire," it stated (Deuteronomy 12:17), "You may not eat in your settlements of the tithes of your grain or wine or oil, or of the firstlings of your herds and flocks."
+And when he finished speaking about the topics of the holy things, he arranged the monies of assessments, as they are also holy. And [so] he brought Arakhin (Assessments) after Bekhorot.
+And after Arakhin is Temurah (Exchange), likewise according to the order of Scripture.
+And when he finished speaking about all of these categories, he brought afterward Tractate Keritot (Excisions). And in it, he spoke about all of the commandments that bring an obligation of excision [if one transgresses them], and all that accompanies that topic. And the reason because of which he arranged this category in Holy Things is because anything that has an obligation of excision for its volitional transgression, has an obligation of a sin-offering for its accidental comission, with little exception, as will be elucidated there.
+And after Keritot, he brought Meilah (Misappropriation), as the things for which one is obligated for misappropriation are less severe than the ones for which one is obligated a sin offering.
+And he brought Tractate Tamid (Perpetual [Sacrifice]) after Tractate Meilah. And he left it for the end because there is not [any] talk about the way of wisdom or about the forbidden and about the permissible in it. Rather, it is a description that speaks about how they would offer the perpetual (daily) sacrifice, in order to do so perpetually.
+And after Tamid, he brought Middot (Measurements). And its only topic is a description of the measurement of the Temple and its shape and its building. And all of the topic and the purpose of this category is so that when the Temple will be built  – soon, in our days – there is a need to preserve and to [replicate] that model, and its shapes and its forms and its size; because it was given with the holy spirit, as it states (I Chronicles 28:19), "All this that the Lord made me understand by His hand on me, I give you in writing."
+And when he finished speaking about the animal sacrifices and everything that accompanies them and the shape of the House within which we sacrifice them, he arranged Tractate Kinnim (Nests) after it. And there is no topic in this tractate besides speaking about mixtures of birds when bird sacrifices would get mixed up, these with those. And he left this topic for last because it is not definitive, since it is possible that they will get mixed up or [that] they will not get mixed up; and also the talk about it is very little, as will be elucidated in its place. And with them, he concluded the Order of Holy Things, and the sections of the material in the Order of Holy Things came to eleven tractates.
+Afterwards, he divided the material in Purities, and he started with Tractate Kelim (Vessels). And its topic is to group all of the main categories of impurity and to remember all that acquires impurity and that does not acquire impurity – as when it reminds us [of] that which acquires impurity, we will know all of the things that acquire impurity and that do not acquire impurity.
+And he brought Oholot (Tents) after Kelim, and its topic is to speak about the impurity of a corpse. And he had this tractate precede, since it is the most severe of all of the impurities.
+And after it is Negaim (Blemishes), and its topic is that it speaks about the blemishes of tsaraat (a type of skin disease) – as one with tsaraat gives off impurity in a tent, and it has some similarity to the impurity of a corpse, as will be elucidated in its place.
+And when he finished [with the] impurity of a corpse and that which is similar to it, he came to speak about the topic of purification – and that is [effected by] the red cow (heifer). And [so,] he brought Tractate Parah (Cow) after Negaim.
+And when he finished speaking about severe impurities and the nature and manner of their purification, he spoke about the topic of the lighter impurities that only [require] the setting of the sun [before they can be purified]; and [so,] he arranged Tractate Tahorot (Purities) after Parah. And he called its name Tahorot as a euphemism, as the talk in it is about the purification of impurity; and also since knowledge of impurities requires [one] to know the topic of purity.  
+And lest one will think that the matter of calling the name of the Order, the Order of Purities, and that he called one tractate from it, Purities, is a glitch of the author's – we say that it is not a glitch for the sages of logic to call the specific category by the name of the general category that includes it.
+And when he finished [the topic of] severe impurities and the manner of their becoming pure and he spoke about the lighter impurities, he brought afterwards the laws of purification; and [so,] he arranged Mikvaot (Ritual Baths) after Tahorot. 
+And he left Niddah (Menstruant Woman) after all of these [other] impurities because it is not a general impurity for all of the human species. And [so], he arranged Niddah after Mikvaot.
+And after Niddah is Makhshirin (Preparations). And the correct thing would have been to arrange Niddah after Zavim (People with Discharges), but he had Makhshirin precede Zavim like Scripture had it precede – as behold preparations [for impurity] are in Parshat (Vayehi Bayom Ha)Shmini, and people with discharges are in Parshat (Zot Tihiye Torat Ha)Metzora.
+And after Zavim is Tevul Yom (One Immersed that Day) as Scripture stated (Leviticus 15:32), "This is the law concerning he who has a discharge and he who has an emission of semen." And all of these initial impurities include the body; meaning to say when a person contacts them, all of his body becomes impure. And because of this, he [now] came to speak about the impurity of each and every limb, on its own. 
+And [so,] he arranged Yadayim (Hands) after Tevul Yom.
+And after Yadayim is Oktzin (Stems). And he left it for last, because they extrapolated it by the ways of reasoning and it does not have any source in Scripture [itself]. And with it did he conclude his book. And the divisions of the material in Tahorot came to twelve tractates.
+And the number of all of the tractates of the Mishnah were sixty-one and the chapters, five hundred and twenty-three.
+
+Section 16
+
+<b>Afterwards,</b> he saw [fit] to suffice with the names of those that received [the tradition] of those close [in time] to him, [starting] from Shimon the Righteous. And his words in the Mishnah were terse words that included many matters. And it was all lucid to him, due to the sharpness of his intellect – though for someone less than him, the content is complex in his eyes – as the early sages would only write for themselves.
+Therefore, one of his students saw [fit] – and that is Rabbi Chiya – to compose a book and to follow after his teacher in it, and to explain what had become garbled in the words of his teacher. And that is the Tosefta, and its purpose is to elucidate the Mishnah. And it is possible to extrapolate the Tosefta's explanation from the Mishnah [itself] after great exertion, but he extrapolated them to teach us how to engender and bring out matters from the Mishnah. And so [too] did Rabbi Oshaya.
+And Rav composed the Bereita – and it is Sifra and Sifrei. And [also] many others [did the same]; like they said, "When Rabbi x came, he brought a teaching in his hand."
+And nonetheless, these [texts] were not smooth like the words of the Mishnah, and their matter was not as organized or terse in their words. And therefore it – I mean to say the Mishnah – was the main [text] and all of the [other] compositions go up after it and are secondary to it, and it is the most honored by all. And when they compared it to those compositions, 'the maidens saw her and acclaimed her.'
+And everyone that came after this honored composition only came to devote his attention and effort to reflecting upon the words of the Mishnah. And one generation after another did not cease from reflecting upon it, and investigating and explaining it – every sage according to his wisdom and his understanding.
+And they disagreed about the explanation of some laws in it, due to the many years [that intervened]. And there was no group [of sages] that did not reflect on the Mishnah and reveal novel understandings and make comparisons to other matters, until it came the time of Ravina and Rav Ashi, who were the last of the sages of the Talmud. And Rav Ashi secluded himself to compose the Talmud and saw [fit] for himself to do for all the words of those that came after our Holy Rabbi, what our Holy Rabbi had done for the words of all that came after Moshe. 
+And he included all of the words of the speakers and the intellect of those that reflect and the explanations of the commentators, and collected them; and he compressed it all with his wisdom and with the straightforward soul and honor for wisdom that the Holy One, blessed be He, gave him, and he composed the Talmud.
+And his intention with it was four things:
+And the [first] was the explanation of the Mishnah and everything that came out of it, which encompasses many matters of disagreement among the commentators and the claim of each commentator against his fellow and the exhibition of the true claim; and that was the first of the intentions that he intended.
+And the second was [to establish] the legal decision with one of the two disputants that disagreed about the words of the Mishnah or its explanation or novel understandings that developed from it and became attached to it. 
+And the third is regarding novel matters that the sages of each generation extrapolated from the Mishnah; and the exhibition of the essence and the proofs that the teachers of the Mishnah taught and relied upon in their words in the Mishnah, such that their words were Ordered as they were Ordered; and the ordinances and decrees made after the Holy Rabbi until this author.
+And the fourth is [the inclusion of] homilies (<i>drashot</i>) that are fitting according to the topic of each section that happens to have a homily.
+And [about] this fourth matter – I mean to say the homily that is found in the Talmud – it is not fitting to think its value to be little and its purpose to be lacking. Rather there is great understanding in it, as it contains amazing riddles and beautiful wonders. 
+As when one observes these homilies with intellectual observation, [matters] of the true good – about which there is nothing higher – are understood from them. And from them are revealed theological matters and true things that the men of wisdom would keep away and did not want to reveal, and all that the philosophers attained over the generations. And if you glance at it according to its simple meaning, you will see matters about which nothing is farther from the intellect than them.  
+And they did this thing for wondrous ends: One of them it to sharpen the ideas of their students and to draw their hearts. 
+And also to blind the eyes of fools who will never illuminate their hearts. And if they had shown them the illumination of truths, they would have turned their faces [away] from them, according to the shortcomings of their natures. As it is stated about them and those similar to them, "We do not reveal the secret to them" – because their intellect is not complete in order to accept the truths with according clarity.
+And likewise, some of the sages did not want to reveal the secrets of wisdom to some [other sages]. And they already mentioned (Chagigah 13a) that an honored man of the sages initiated with men who were experts in the wisdom of the Story of Creation (<i>maaseh bereishit</i>) whereas he was an expert in the Story of the Chariot  (<i>maaseh merkavah</i>): He said to them, "Teach me the Story of Creation and I will teach you the Story of the Chariot"; and they said to him, "The  matter is good." And when they taught him the Story of Creation, he abstained from teaching them the Story of the Chariot. 
+And God forbid that he did this because of an evil heart to prevent [them from] wisdom or to have an advantage over them; as these traits are ugly in one of the silly ones – all the more so, with these honored pious ones. Rather, he did this thing because he saw himself to be fitting to receive that which was with them and that they were not fitting to receive that which was with him.
+And he brought the words of Shlomo about this matter (Song of Songs 4:11), "honey and milk under your tongue." And they, peace be upon them, explained and said that the sweet wisdoms that a soul finds pleasant – just like the palate finds honey and milk pleasant – must be hidden; and they should not be spoken about and they should not be raised to the lips or tongue in any fashion. And this is [the meaning of] what he said, "under your tongue" – that these matters are not from what is fitting to teach and to analyze in the gatherings of wisdom.
+And nonetheless, they should hint hidden hints in writing. And when the Holy One, blessed be He, removes the mask of foolishness from the heart of the one that He wants – after he has exerted himself and accustomed himself to wisdoms – then he will understand [something] of them, according to his wisdom.
+And a person has no [access] to wisdom and its pursuit and its efforts, but rather [must] leave its realm to the Creator and pray to Him and supplicate that He make him understand it and teach him and reveal to him the hidden secrets of Scripture; as we found with David, peace be upon him, who did this when he said (Psalms 119:18), "Open my eyes, that I may perceive the wonders of Your Torah." And when the Holy One, blessed be He, opens the eyes of a person and shows him what He shows him, it is fitting for him to conceal it, as we have said. 
+And if he hints to them, he should hint [only[ slightly to one who has a complete intellect and is known [as a man of] truth, as they elucidated and revealed in many episodes in the Talmud. And hence, it is not fitting for a wise man to reveal that which he has known from the secrets, except to someone who is greater than him or like him. As if he reveals it to a fool, even if [the latter] will not disdain it, it will not find favor in his eyes. And hence the sage said (Proverbs 23:9), "Do not speak to a fool, for he will disdain your sensible words."
+And also as teaching to the masses requires that it be by way of a riddle and a parable – so that it includes the women, the youths and the children before their intellects mature; and then they will reflect upon and comprehend the matters of these hints. And about this matter, Shlomo, peace be upon him, hinted when he said (Proverbs 1:6), "To understand a proverb and an expression, the words of the wise and their riddles."
+And on account of these causes, the sages, peace be upon them, arranged their words in homilies – in a manner that will push off the intellect of the fool, according to his thinking. 
+And it is not fitting to attribute the lack to that homily, but rather one should think that the lack comes from his intellect. And when he sees one of their parables that is very hard to comprehend even its simple meaning, it is fitting for him to be very perturbed by his intellect that did not understand the matter – to the point that there would be a lack in matters of faith, that it be completely foreign in his eyes. As behold, minds have meliority – one over the other – according to the meliority of temperaments. And [just] like we find the temperament of one man to be more straight then another man, so [too], the intellect of one man is more complete than the intellect of another man.
+And there is no doubt that the intellect of one who knows an illustrious thing is not like the intellect of one is [trying to] comprehend that thing. As the one is called actual intellect and the [other] is called potential intellect. And because of this, there are things that are absolutely true and lucid in the eyes of some men; and for another man, they are foreign and impossible – in accordance with [their] level of wisdom.
+And behold, I will give you a lucid parable: For example, if we would ask one of the learned men of medicine and mathematics and music who is swift in natural science and wise and learned, but he is uninitiated and devoid of the wisdom of geometry and astronomy, and we would say to him, "What do you say about a man who claims that the mass of the sun that we see as if it is a small circle, and he says that it is the mass of a sphere and the size of that sphere is one hundred and sixty six and three eighths (166.375) times the size of the sphere of the earth; and that the sphere of the earth according to which we have made these measurements is a sphere the circumference of which is twenty-four thousand (Roman) miles"; and that in this way, he be able to come to know how many miles there are in the measurement of the size of the sphere of the sun, 
+there is no doubt that this man of clear thought who is learned in all of the wisdoms that we said will not find it in himself to maintain such a belief, and all of this will be far-fetched in his eyes and unfathomable.
+And his learned question that will come to him at first thought is that this claim is null; as how is it possible for a man standing on one (small) measure of the earth to know the size of the mass of the sun and its circumference and the measure of its surface, until his mind encompasses it, [just] like it encompasses the measurement of a part of the earth?
+And he will also say, "How is this possible? And behold, the mass of the sun is extremely far, and even the correct sight of the mass of the sun is impossible for us; and we only perceive its radiance alone. And how can a man come to the level that he is able to measure it and be exact in its measurement to three eighths [of a Roman mile]? This thing is worthless like nothing else." And there will be no doubt in his heart that this claim is null and that it cannot be. 
+But when he accustoms himself to the study of the books of measurements and the wisdoms of what is fit – spheres and the rest of values that are evaluated one against the other – and he goes from there to the organized book about this matter and that which is similar to it – I mean to say, the well-known book of the properties of the planets: the book of Almagest – then this claim will become clear to him and it will be considered a true claim that has no doubt and that has proof to it.
+And there will be no difference for him between the mass of the sun being this size and the sun existing. And his mind will accustom itself to believe the thing that if first strongly pushed off and he will [now] believe it with complete belief.
+Behold this can be. And we did not agree about this man to whom we asked this matter that he should be lacking from the other wisdoms, but [rather] that he be well learned and of a clear nature and wise; and that the question that we asked him be from the questions of scholastics, which is a [only] step through which to get to theology.
+All the more so will the matter be with one who has no wisdom at all and has not accustomed himself to any of the ways of scholastic wisdom, but [rather] 'has gone from the intellect of his mother to the intellect of his wife,' when we ask him one of the theological questions that are hidden in the homilies. There is no doubt that they [will be] far-fetched in his eyes, like the distance of the heavens from the earth, and his mind will be too small to understand any part of them.
+And therefore it is fitting that we judge these homilies favorably and that we investigate them well. And we should not hasten to distance any of their matters, but [rather] when one of their words is far-fetched in our eyes, we should train ourselves in the wisdoms until we can understand their content in that thing – if our hearts can encompass this great thing. As behold, the sages – even though they had a desire to learn and they were good in thought and effort, the company of pious and honored men and the distancing of everything that there is in the world – would attribute the lack to themselves, when they evaluated themselves according to [those who were] before them.
+And that is [the meaning of] what they said (Eruvin 53b), "The hearts of the early ones are like the opening of a hall, and of the later ones are [not] even like a needle for crevices."
+And all the more so, us; as wisdom has disappeared from us. And [it is] like the prophet informed us (Isaiah 29:14), "And the wisdom of its wise shall fail, and the understanding of its sage shall vanish" – the verse identified each one of us with four things: weakness of intellect; strengthening of desire; laziness in seeking wisdom and alacrity in benefit from the world – 'the four bad afflictions.' And how can we not attribute the lack to ourselves when we evaluate [ourselves in comparison] to them?
+And since they, peace be upon them, knew about this matter that all of their words were clear and immaculate and that there was no dross in them, they commanded about them and warned that a person should not mock them. And they said (Gittin 57b), "Anyone who mocks the words of the sage is judged in burning excrement, etc." – and you do not have any greater burning excrement than the foolishness that brought him to mock [them].
+And therefore, you will not ever find one who distances their words except for a man seeking desire and who gives precedence to tangible pleasures, who has not enlightened his heart with any of the bright lights.
+And since they knew the truth of their words, they spent all of their days in this occupation, and commanded to pore over it all of the night and part of the day, and considered it to be the end of wisdom. And so it is.
+And they said (Berakhot 8a), "The Holy One, blessed be He, only has in His world the four cubits of the law (halakha) alone." And put your heart to this thing – since if you examine it according to its simple meaning, you will find it very far from the truth; as if the four cubits of the law alone are the appropriate focus and the other wisdoms and traits are thrown behind His back. And at the time of Shem and Ever and after it, when there was no halakha, can we say the there is no share in the world to the Holy One, blessed be He, at all?
+But if you investigate this matter intellectually, you will see in it a wonderful thing from the wisdoms, and it will add a great principle about the disciplines. And I will elucidate them for you in order that it be an example for the rest of what comes to your hand. And hence, place your heart to it as is fit.
+
+Section 17
+
+<b>Know that the ancients</b> investigated a great investigation – in that they were given wisdom and proper thought – until it became established for them that everything that exists, perforce, requires a purpose for which it has its existence. As it is not for an empty thing that what exists, exists.
+And when this general rule became established for them, they began to discern all of what exists to know the purpose of all of the species in existence.
+And they saw that anything that exists which is crafted – [by which] I mean to say it was made for a craft (for a specific use) – its purpose is known and there is no need to investigate about that thing; since the craftsman would not not do the work unless its purpose was sketched in [his] heart.
+And the example of this is like it is said that the blacksmith only makes a saw after he has thought in his heart how he can separate the wood's bonds, until the form of the saw becomes revealed to his heart and he begins to make it in order to cut with it. If so, we know that the intention of the saw is to raise it to the wood (to cut it); and the intention of the axe is to [chop] with it; and the intention of the needle is to connect one garment with another garment; and [so, too] with all things that exist, the existence of which is crafted.
+But that which was created by Divine crafting and natural wisdom – for example, types of trees and grasses and types of quarries in the ground and types of stones and types of animals – there are some of them for which the purpose of their existence is hidden and no one knows it at all; unless it is made known by prophecy or with the power to know the future, but it is impossible with rational investigation. 
+[This is] because it is not within man's ability to investigate to the point that he will understand and know for what reason nature produced some ants with wings and some without wings; and the reason it also produced [insects] with many legs and others with few legs; and what is the purpose of this [insect] and that ant.
+But with things that are larger than this – [that] their action is more revealed – however, the advantage of the men of wisdom in knowing the purpose of their creation is revealed. And according to one being wiser and [more] impassioned and of clear thought, so will his knowledge be more complete.
+And therefore, when the Holy One, blessed be He, gave to Shlomo the wisdom He promised him, he knew from the secrets of the creation of these types that are possible for a person to know, [but only] inasmuch as he is a person. 
+And he spoke about the purpose of the creation of trees and grasses and types of life, as Scripture stated (I Kings 5:13), "He spoke about trees, from the cedar in Lebanon to the hyssop that grows out of the wall; and he spoke about beasts, birds, creeping things, and fishes." And this was testimony that he had a Divine spirit within him. And it stated afterward, "And they came from all of the nations to hear Solomon’s wisdom."
+However, in general, one should know that all of what exists under the sphere of the moon came into existence only for man.
+And [with regards to] all types of animals, there are some of them for his food – like sheep and cattle and the rest of them; and there are some for his use, for [things] other than foods – like the donkey to carry upon it that which he cannot bring in his hand, and horses to reach with them the path of a long journey in a few days; and there are types of them that we do not know their purpose, but they have a use for man and we [just] don't recognize [it].  
+And so [too with] trees and plants: some of them are for his food and some of them are for his healing from his illnesses; and so [too with] grasses and other species.
+And [regarding] everything that you find from the animals and the plants that does not have a use [for] nourishment, and there is no [other use] for it according to your thinking, know that this thing is from the weakness of our intellects. And it is impossible for any grass or for any fruit or for any type of animal – from the elephants to the worms – that it not have a use for man. And the proof to this is that, behold, in each and every generation, grasses and types of fruit that were not known to those before us are revealed to us, and they have great uses.
+And it is not in the ability of man for his mind to encompass the use of every plant of the earth. However, the matter becomes revealed over the generations, by means of experimentation. 
+However if you will say, why were the lethal plants created – for example the grass that is called <i>byish</i> and 'blood grass' – which a man can die from and they do not have a use; it is fitting for you to know that they do have a use. For if they kill when [people] eat it, they do not kill when they use it as a salve on the surface of the body. And when you recognize that there is great use for man in the viper and in the snakes, all the more so [should we expect usefulness] from that which are less damaging than they.
+And when they found that the purpose of all of these matters was for the existence of man, we needed to likewise investigate why man exists and what was the intention of his creation.
+And when they spent much time investigating this matter, they found that man has very many activities. As, behold, all types of animals and trees have only one activity or two activities; just as we see that palm trees have no activity besides putting out dates, and so [too with] the other trees. And so [too with] the animals, you will find among them one that only weaves like the spider and one that builds like the <i>shemaimit</i> – which is small wild bird that nests in homes during the hot season – and one that devours like the lion.  
+But man does many actions – one differing from the other. And they investigated his activities – [each] activity – to know the purpose of his creation, from these activities. And they found that his purpose is one activity alone, and that because of it, he was created. And the rest of his activities are to maintain his support so that he perfect himself in that activity.
+And that activity is to depict for himself the intellectual secrets and to know the truths, according to what they are. As it is to be reasoned that it be worthless and false that the purpose of man is for eating and drinking and sexual intercourse or to build a wall, since all of these events that recur to him do not add to his inner power; and also since he shares this with most of the animals.
+And wisdom is that which adds to his inner power and takes him from the level of disgrace to the level of honor – as behold, he was a man in potential and he became a man in actuality, [since] before man understands and knows, he is considered like an animal. He is only distinguished from other types of animals by [his] reasoning – as he is [unique in being] a reasoning life-form – meaning to say through the reasoning with which he depicts ideas to himself.
+And the most honored of the ideas to depict to himself is the unity of the Holy One, blessed be He, and all that accompanies that matter from the theological. As the other wisdoms are only to train him in them, until he reaches the knowledge of Divinity. And discussion about this to its end would be very lengthy.
+However the depiction of ideas necessitates the distancing of most bodily pleasures; as the beginning of understanding will depict that the ruin of the soul [comes] from the enhancement of the body, and the enhancement of the soul [comes] from the ruin of the body.
+As when a man pursues desires and increases the physical over the intellectual and turns his intellect to his desires until, he returns to being like an animal that only depicts for itself eating, drinking and intercourse, the Divine power [in man] – meaning to say, the intellect – is no longer known.
+And he then returns to being as if he were a reduced and lowly creature in a sea of hyle – and the explanation of a sea of hyle is emptiness (<i>tohu</i>). And it has become clear from these introductions that the purpose of the world and all that is in it is the wise and good man. 
+And when it becomes clear to a man that he is from the type of men that are of mind and deed – I mean to say with mind, to depict with his intellect the truth of things according to what they are, and to grasp all that is possible for a man to grasp; and the deed is the enhancement and regulation of the natural things and that he not be drowning in [physical] pleasures and that he not partake of them except for that which is for the care of his body and the regulation of all the character traits – and so, the man that accords with this is the purpose and the aspiration.
+And this thing is not known only from the prophets, but [rather] the sages of the transitory nations that did not see the prophets nor hear their wisdom – they too – already knew that a man is not complete unless he encompasses mind and deed.
+And let the words of the famous sage among the philosophers who said, "God desires from us to be pious wise men," be enough for you. As when a man is a wise sage that pursues desires, he is not truly a sage; since the beginning of wisdom requires that a person not partake of bodily indulgences, except that which is for the care of the needs of his body. And when we explain Tractate Avot, we will complete this matter and elucidate it according to what is fit.
+And so [too] have we found that the prophet accuses and considers a sin the one who boasts that he is a sage that rebels against a commandment and pursues his personal desire. And this is [the meaning] of what he said (Jeremiah 8:8), "How can you say, 'We are sages, and the Torah of the Lord is with us'"?
+And so [too], if a man is likewise a servant [of God] and a nazarene and pushes off indulgences besides what is needed for the care of his body and he goes in all of the natural ways according to the straight path and he attaches himself to all of the pleasant traits but does not have wisdom, this one too is lacking completeness. But he is more complete than the first – still, the deeds that he does are not in the correct way and the true path. 
+Therefore the sages said (Avot 2:5), "A boor cannot fear sin and an ignorant person cannot be pious," as we have elucidated. And anyone who says about an ignorant person that he is pious belies the sages, who were most definitive about this matter. And he likewise belies the intellect.
+And therefore you find the command in all of the Torah, "and study them[...] and do them," bringing wisdom before action. As, with wisdom, he will arrive at [proper] action, but with [proper] action, he will not arrive through it to wisdom. And this is [the meaning] of that which they, peace be upon them, said (Kiddushin 40b) that study brings [one] to [proper] action. 
+But there remains one question, and that is that a man could say, you have already said that the Divine wisdom did not create a thing for naught, but rather for substance; and that of all of the creations under the sphere of the moon, the most glorious of all of them is man; and that the purpose of man is to depict ideas for himself. But if so, why did the Holy One, blessed be He, create all the people that do not depict ideas for themselves?
+And we see that most people are bereft of cunning and devoid of wisdom [and] seek desire; and that the wise man who reviles the world, he is [only] one of many – you will only find one in a generation, among the generations. 
+The answer to this is that these people came into existence for two reasons: The first is that they serve that one [that is wise]. As were all the people to pursue wisdom and philosophy, the care of the world would be obliterated and [this] species of animal would become lost from the world in a few days.
+Since man is very lacking and would need many things, he would have to study plowing and reaping and to thresh and to grind and to bake and to fasten tools for these crafts in order to complete the production of his sustenance with them. And so [too], he would need to study spinning and weaving in order to weave that which he wears; and to study building to build a place in which to have shelter; and to make the tools for all of these crafts. And there is not enough in the life [span] of Methushelach to study all of these crafts that a man perforce requires for his livelihood. And when would he find free time to study and to acquire wisdom?
+Therefore, these other people came into existence to take care of these activities that are required for the country, such that the sage will find his needs at hand and that the earth will be inhabited and wisdom be found.
+And how well-spoken was the one that said, "Were it not for the lunatics, the world would remain barren." And there is no lunacy in the world comparable to the lunacy of man – as he is weak in his soul and of slight physique and he travels from the beginning of the second district of the seven districts of inhabitation to the end of the sixth; and he crosses seas in the wintertime and goes through arid lands in the dry season and the summer, and puts himself in danger from the animals of the field and from snakes in order to earn dinars (money).
+When he gathers all of the golden coins for which he sold the strength of his complete soul and he [acquires] a portion from them, he begins to divide them among the craftsmen to build him a foundation upon the [bedrock] of the earth with plaster and stones in order to put up a wall upon it that will stand many years. And [yet] he knows that there do not remain in the years of his life that which would wear out a building made from reeds. Is there [any other] idiocy and lunacy like this?
+And so [too], all of the pleasures of the world are wildness and complete silliness, yet they are the cause for the inhabitation of the earth. And therefore, the sages, peace be upon them, called one who does not have wisdom, 'people of the earth (<i>am haarets</i>),' meaning to say that they only come into existence for the inhabitation of the earth. Therefore they associated their name with the earth.
+And if a man will say that behold, we see an idiot and fool and he is disengaged from the world – he does not exert himself in it and others serve him and busy themselves with his affairs; and it is [even] possible that the one that runs his affairs is a wise and sage man – the matter is not like one might think, since the leisure of this fool likewise makes and prepares this bounty for the man that the Creator desires to give it to.
+And even though he rests because of his abundant money or property, he commands his servants to build a palace that is of perfect beauty and to plant a notable vineyard like the kings and all who are similar to them do. And it is possible that this palace is prepared for a pious man who will come at the end of days and be sheltered one day by the shade of one of these walls and it will be the cause through which he will be saved from death. [It is] as it is stated (Job 27:17), An evildoer "prepares [it], but the righteous wears [it]."
+Or they will take a cup of wine from that vineyard to make a balm called <i>taryaka</i> from it and a pure and complete man bitten by a viper will escape death through it. And this is the practice of the Holy One, blessed be He and His wisdom, in which he uses nature for 'distant plans, [like] the work of a master craftsman.'
+And the sages, peace be upon them, elucidated this matter (Berakhot 58a): [They] said that Ben Zoma would stand upon the Temple mount and would see Israel going up to celebrate and say, "Blessed is the One that created all these to serve me," as he, peace be upon him, was singular in his generation.
+And the second reason for the existence of one who has no wisdom is because men of wisdom are very few, and this thing is required by Divine wisdom. And when it was required by the primordial wisdom, one cannot say, "Why was it so?" Just like one cannot ask why there are nine spheres and seven planets and four fundamental elements, as all of these and that which functions like them, were required to be that way by the first existence.
+And the sages, peace be upon them, already elucidated this, and Rabbi Shimon ben Yochai said about the men of his generation – and even though most of them were honorable – (Sukkah 45b), "I have seen the sons of ascent and they are few. [...] If they are two, they are me and my son." And therefore, the masses were created to give company to the sages, that they not be desolate.
+And maybe you will think that this purpose is small, yet it is more necessary and fitting than the first. As behold, the Holy One, blessed be He, maintained evildoers in the Land of Israel in order to give them company and to remove desolation from the pious souls. This is [the meaning of] that which is stated (Exodus 23:29), "I will not drive them out before you in a single year, lest the land become desolate."
+And the sages explained this matter also and said (Berakhot 6b), "What is 'for this is all of man' (Ecclesiastes 12:13)? The whole world was only created to join with this one" – the explanation [of which] is, to remove sadness and desolation from His solitary one.
+And, if so, it has become elucidated from all that we have said that the intention in the creation of all that there is in the present and transitory world is only for the man who is complete in wisdom and in deed, as we said. And when you reflect and study these two matters from their words, peace be upon them – I mean to say wisdom and deed – from that which they elucidated and hinted, you will know that what they said, "The Holy One, blessed be He, only has in His world the four cubits of the law (halakha) alone," was correct.
+And we have [digressed] from the matter that we were involved in. But I brought [up] these things because they edify faith and stimulate the pursuit of wisdom, and they are not trifling, according to what I see.
+And behold, I return to our topic. And when Rav Ashi finished writing the composition of the Talmud according to what it is, the greatness of his composition and its powerful utility were testimony 'that the spirit of the Holy God was in him.'
+And that which is found in the composition of Rav Ashi in the Talmud is thirty-five tractates. And we only found something in the Order of Seeds (Zeraim) on Berakhot alone. [And we do not find anything] on Tractate Shekalim in the Order of Appointed Time (Moed), and [also] not on Tractate Eduyot in the Order of Damages (Nezikin) and [also] not on Tractate Middot and Tractate Kinnim in the Order of Holy Things (Kodashim). And we also only found Tractate Niddah alone in the Order of Purities (Tohorot).
+Afterwards Rav Ashi passed away in Babylonia – after he finished the Talmud, as we mentioned.
+And so [too], did the sages of the Land of Israel do what Rav Ashi did – they wrote the Jerusalem Talmud (Yerushalmi); and its author was Rabbi Yochanan. And the Jerusalem Talmud is found to be five complete orders.
+But there is not found Talmud on the Order of Purities in any manner – not in the Bavli and not in Yerushalmi – except for Tractate Niddah, as we have mentioned. However a person can explain that Order after great exertion and toil and can have the Tosefta and the bereitot assist him; and he can collect all of the laws that come on this topic in all of the Talmud and produce in his mind the essential principles of the tractates and their topics from these laws, as you will see that we will explain in that Order, with God's help.
+And when all of the sages, peace be upon them, died – the last of which [were] Ravina and Rav Ashi – and the Talmud was already finished, the goal of the intention and all of the wherewithal of all who came after it, was only to understand their words that they wrote. And one should not add to it nor take away from it.
+And the Geonim (early post-Talmudic scholars) wrote many commentaries, but not one of them was able to complete a commentary of the whole Talmud according to his opinion. There are those that were prevented by the shortness of the days of his life, and some of them that were prevented by the affairs of men in [adjudicating] their legal cases.
+And many of them wrote compositions of legal decisions – some of them in the Arabic language and some of them in the Holy Tongue – for example, the Halakhot Gedolot, the Halakhot Katanot, the Halakhot Pesukot, the Halakhot of Rav Acha of Shabacha, and the other ones.
+But the Halakhot that the great Rabbi Yitschak (Alfasi), may his memory be blessed, produced, suffices in place of all of those compositions. As [the former] includes all of the purpose of the legal decisions and laws that one needs in, this, our times – [by which] I mean to say the time of the exile. And there in his legal decisions, he elucidated all of the mistakes that were found in those that were before him. And there is only an objection against him in a few laws – they do not [even] reach ten, in any event. 
+But the commentaries that are found by all the Geonim make known the preeminence of each one according to the preeminence of the intellects of their authors. And the wise man who looks into the Talmud is able to understand the intellect of each and every Gaon from his words and from his explanations. 
+And when the time came to us, we followed the custom of those that passed regarding investigation and interpretation and effort according to our ability, in order to recieve what we hope will benefit in reward from the Creator. And [so], I collected everything that came to my hand of the explantions of my master, my father – may his memory be blessed – and others, until our teacher, Rabbi Yosef HaLevi. Since the heart of that man in the Talmud is startling to the one that looks at his words and the depth of his intellect in investigation, until it can almost be said about him, 'and there was no king like him before him' in his way and approach. And I also gathered what I found of his laws in what he explained to himself; and also explanations that appreared [correct] to me according to the weakness of our ability, and that which we have learned from wisdom. And I have composed a commentary in three Orders: Moed, Nashim and Nezikin, besides four tractates which I now plan to compose but have not found the time to speak about.
+And I likewise composed a commentary on Chullin due to the great need for it. And this is the pursuit that we have been involved in with all of the investigations that we have been investigating. And afterward, I found [fit] to write a composition about the Mishnah, since there is a great need for it, according to the matter that I will elucidate in the end of my words [here].  
+
+Section 18
+
+<b>And that which</b> called me to write this composition is that which I saw that the Talmud does to the Mishnah something which is impossible to arrive at by reasoning ever. As it brings fundamental principles and it says that this mishnah is testifying about such and such a matter, that this mishnah is lacking words and the correction of the words should be like so, or that this mishnah is from x and his opinion is such; and it also adds to its words and removes from them and reveals its reasons. And I saw that when [the present] composition will be done on all of the Mishnah according to the matter that I will elucidate, four great purposes will [be accomplished].
+The one is that we teach the correct explanation of the Mishnah and the meaning of its words. As if you were to ask the greatest of the Geonim about the explanation of a law of the Mishnah, he would not be able to tell you anything unless the knew the Talmud of that law by heart; or he would say to you, "I will see that which is [written] about it in the words of the Talmud." As it is not possible for a man – unless he is an expert in reseach – to know all of the Talmud by heart; and all the more so in that one law of the Mishnah is explained in four or five pages – since one matter leads to another and [to] arguments and objections and rebuttals – to the point that he will not know [how] to choose the concise [conclusion] from the [Talmud's] explanation of the Mishnah.
+And behold, what will he do about a law the explanation and legal decision of which is only completed in two or three tractates?
+And the second purpose is the decisions, since I will tell you in the explanation of each law, according to [which of the various opinions] is the law.
+And the third goal is to be like an introduction to anyone who is a beginner to the research of wisdom. And he can gather from it a path to check speech and its clarification, and he will then be like one who encompasses all of the Talmud in his mind. And it will be a great assistance to him in all of the Talmud.
+And the fourth goal is that it be a mnemonic for the one who [studied] and knew [the Talmud, such that] all that he read will always be present in front of his eyes, and his [knowledge of] Mishnah and Talmud will be arranged in his mouth.
+And when I depicted these matters to myself, 'I shook my garment' (hastened) to write that which I proposed to do. And my interest in this composition of the Commentary of the Mishnah is like [that of its] explanation by the Talmud. And [so,] I choose the true explanations and push off the explanations that appear to be rejected in the Talmud; and I will reveal the causes and the reasons for which a disagreement between the disputants occurred in some of the disagreements, and according to who is the law as it is elucidated in the Talmud. 
+And in all of this matter, I will keep to being short in [my wording], so as not to confound the reader – as our commentary is not [meant] to give understanding to stones, but  [rather] to those that have a heart with which to understand. 
+And I saw [fit] that my composition be arranged according to the custom that all of the commentators practiced. And that is that I will write the words of the Mishnah until the end of [a] law, [and] afterward, I will speak about the explanation of that law, according to that which we envision and arrange. And afterwards, I will take the second law – likewise – until the end of the mishnah. And [regarding] any law that is streamlined and elucidated, I will [only] write it and we will not need to speak about it.
+And you should know that in all places wherein the House of Shammai and the House of Hillel disagree, the law is always like the House of Hillel, besides in well-known [exceptions] when the law is like the House of Shammai. And only in those do I say to you that the law is like the House of Shammai when I explain them.
+And so [too], the law is as it is stated by every undifferentiated (when no author is identified) mishnah that does not contain a disagreement, besides once among the [very] many. And in those unusual laws, I say to you that this undifferentiated [mishnah] was rejected and is not the law. But in other disagreements, I will not require you to spend much thought about them, but [rather] I say to you according to who the law is, immediately. And even if there will be an individual and the many, I say to you, the law is like the many.
+And God should teach us to be in front of the truth and distance us from its opposite, with His help, the high and elevated God.
+
+Section 19
+
+<b>And I saw</b> fit to bring ten [appendices] before I begin [the Commentary]. And they, in God's faith, do not have in them a great benefit with regard to the matter that we are dealing with. [But] it will benefit one who masters them [if] he wants to be complete in his Mishnah.
+<b>The first</b> [appendix] relates to the count of the sages that are mentioned in the Mishnah and that the laws are called according to their names; the second is regarding the count of the sages that are mentioned in the Mishnah because of a story that happened at one time or for an ethic that they learned from him or from a homily that he said; the third is to make known that which was disseminated about the lineage of the sages in the Mishnah; the fourth is regarding the sages that were in the same generation and the generations that some of the sages overlapped with others of them; the fifth is regarding the elucidation of the name of the students and their teacher, according to what is disseminated; the sixth is regarding the making known of the names [of the authors] of the undifferentiated ones, and to add to their acquaintance; the seventh is regarding the mention of their levels, according to that which was done by the redactor; the eighth is regarding their relation to lands and crafts and people and families; the ninth is regarding the people that disagreement occurred about must of their words; the tenth is regarding the distribution of their laws, [to whom is attributed] many or few. 
+
+Section 20
+
+<b>The first</b> is regarding the count of the sages that are mentioned in the Mishnah and that the laws are called according to their names there. We have already said in the introduction to our words that the redactor of the Mishnah abridged his words in the recounting of the names of the people that received [the tradition], to start [only] from Shimon the Righteous and his companions, and that the entire transmission [that he records] goes back to Shimon. And the number of these people according to whose name all of the laws and the challenges and the rectifications and the decrees were written in all of the Mishnah is ninety-one men. And these are them: 
+Rabbi Eliezer ben Horkanos, Rabbi Eliezer ben Yaakov, Rabbi Eliezer the son of Rabbi Yose HaGalili, Yehoshua ben Perachiah, Rabbi Yehoshua ben Chananiah, Rabbi Yehoshua ben Karcha, Rabbi Yehoshua ben Beteira, Rabbi Yehoshua ben Horkanos, Rabbi Elazar ben Azariah, Rabbi Elazar ben Yehudah the man of Bartota, Rabbi Elazar bar Tsadok, Rabbi Elazar ben Shamua, Rabbi Elazar ben Chisma, Rabbi Elazar ben Parta, Rabbi Elazar beRebbi Shimon, Rabbi Elazar ben Pavi, Rabbi Yehudah ben Elaai, Rabbi Yehudah ben Betira, Rabbi Yehudah ben Bava, Rabbi Yehudah ben Abba, Rabbi Yehudah ben Tabai, Rabbi Shimon ben Gamliel, Rabbi Shimon ben Yochai, Rabbi Shimon the Twine-spinner, Rabbi Shimon ben Nanas, Rabbi Shimon ben HaSagan, Shimon ben Shetach, Shimon HaTeimani, Rabbi Shimon ben Azzai, Rabbi Shimon ben Zoma, Rabbi Shimon ben Elazar, Rabbi Shimon ben Yehudah, Rabbi Shimon ben Beteira, Rabbi Shimon the brother of Azariah, Rabbi Chaninah the Deputy of the priests, Rabbi Chaninah ben Antigonus, Rabbi Chananiah ben Chakhinai, Rabbi Chananiah ben Gamliel, Rabbi Nechuniah ben Elinatan the man of Kfar HaBavli, Rabbi Yishmael, Rabbi Nechemiah, Nechemiah the man of Beit Deli, Rabbi Yochanan ben Nuri, Rabbi Yochanan the High Priest,  Rabbi Yochanan ben Zakkai, Rabbi Yochanan ben Baroka, Yochanan ben Gudgada, Rabbi Yochanan the Shoemaker, Rabbi Yochanan ben Yeshua the son of Rabbi Akiva's father-in-law, Rabbi Yose ben Meshullam, Rabbi Yose ben HaChotef Efrati, Rabbi Yose HaGalili, Yosef ben Yoezer, Yosef ben Yochanan, Rabbi Yose Bar Yehudah, Rabbi Yose the Priest, Yosef ben Choni, Rabban Gamliel, Rabban Gamliel the Elder, Dostai the man of Kfar Dima, Rabbi Dostai beRebbi Yannai, Abba Shaul, Rabbi Tarfon, Rabbi Meir, Rabbi Akiva, Rabbi Chutspit, Rabbi Natan, Nachum the Scribe, Rabbi Mayasha, Rabbi Tsadok, Nachum the Mede, Rabbi Dosa ben Horkinas, Rabbi Elaai, Rabbi Kuvri, Papias, Rabbi Matia ben Cheresh, Natai HaArbeli, Shemayah and Avtalyon, Hillel and Shammai, Rabbi Zechairah ben HaKatzav, Admon, Chanan ben Avshalom, Rabbi Yadua the Babylonian, Akavia ben Mehalalel. Rabbi Yakim the man of Chadir, Menachem ben Seganai, Rabbi Yaakov. And we did not keep [the chronological] order in the [list] of their names .
+
+Section 21
+
+<b>The second [appendix]</b> relates to the count of the sages that are mentioned in the Mishnah because of a story that happened at one of their times or for an ethic with which they rebuked or a verse about which he said a homily.
+The Mishnah has already brought the name of many of the sages, and not because there is reliance upon them them for something of the laws about the prohibited and the permitted. But rather they are mentioned because of something that happened in one of their times or he taught ethics – for example, those that are mentioned in Avot. And from him we learned that ethic or that homily that he expounded, [that] does not teach the prohibited and the permitted, and they wrote the matter in his name. And the number of people whose mention comes upon one of these matters that we mentioned – and that which is similar to them – are thirty-seven men. And these are they:
+RabbI Yehoshua ben Levi, Rabbi Elazar HaKappar, Rabbi Elazar ben Arakh, Rabbi Eliezer HaModaai, Yehudah ben Teima, Rabbi Shimon ben Netanel, Rabbi Shimon ben Akashia, Rabbi Shimon ben Chalafta, Chaninah ben Dosa, Chananiah ben Chizkiah ben Garon, Rabbi Chananiah ben Teradyon, Rabbi Nechunia ben HaKaneh, Rabbi Yishmael ben Pavi, Yochanan ben HaChorani, Rabbi Yose bar Yehudah the man of Kefar HaBavli, Rabbi Yose ben Durmaskit, Rabban Gamliel the son of Rabbi Yehudah HaNassi, Rabbi Shimon the man of HaMitspeh, Choni the Circle-maker, Rabbi Horkanos, Rabbi Yannai, Rabbi Nechorai, Antigonos the man of Sokho, Rabbi Chalafta the man of Kfar Chananiah, Rabbi Levitas the man of Yavneh, Rabbi Yonatan, Shmuel the Little, Ben Bag-Bag, Ben Heh-Heh, Rabbi Elehoeinai ben HaKof, Chanme'el the Egyptian, Rabbi Shimon ben Menasia, Abba Shaul ben Botnit, Zechariah ben Kevutal, Bava ben Buta, Rabbi Yishmael the son of Rabbi Yochanan ben Beroka, Rabbi Yishmael beRebbe Yose.
+And likewise [here], I did not intend to mention these in [chronological] order. If so, the total number of sages mentioned in the Mishnah is one hundred and twenty-eight.
+And there are two [other] men the mention of which was brought in the Mishnah, and they are Elisha the other (Acher) – and we did not number him in the category of these pure ones because of the matter that was known about him – and Menachem, the colleague of Shammai – and likewise we did not number him, as there is not found anything about him in the Mishnah in any way, such that he should be escorted by one of all of the things that we recounted.
+
+Section 22
+
+<b>The third [appendix]</b> relates to when it is made known about the lineage of the sages of the Mishnah. Among them are [that] Rabban Gamliel is the son of Rabbi Yehudah HaNassi and Rabbi Yehudah HaNassi is the son of Rabban Gamliel the son of Rabban Shimon ben Gamliel the Elder, [Gamliel the elder being] the son of Rabban Shimon ben Hillel HaNassi. And [that Hillel] is Hillel the Babylonian upon which a group of the later sages relied upon and [went] according to his opinion. And [this group] was called the House of Hillel.
+And this Hillel is from the [descendants] of Sheftiah the son of Avital the son of David. And [about] these seven sages it has already been made clear that they are from the seed of David.
+And among them are four that are from the congregation of converts. And they are Shemayah and Avtalyon and Rabbi Akiva and Rabbi Meir.
+And among them are priests: Shimon the Righteous, to whom all the laws go back, to fulfill that which is stated (Deuteronomy 33:10), "They shall teach Your laws to Yaakov"; and Rabbi Elazar ben Azariah is also tenth [generation in the line] of Ezra; and Shimon his uncle, and he is known [as] Shimon the brother of Azariah; and Rabbi Elazar ben Shamua; and Rabbi Chaninah the Deputy of the priests; and Rabbi Shimon his son, and he is known [as] Rabbi Shimon the Deputy; and Yishmael ben Pavi; and Yochanan the High Priest and Rabban Yochanan ben Zakkai; and Yose ben Yoezer; and Rabbi Yose the Priest; and Rabbi Tarfon; Rabbi Elehoeinai ben HaKof, Chanme'el the Egyptian. 
+And the rest of them are from Israel and no lineage about them that I know about is known.
+
+Section 23
+
+<b>The fourth [appendix]</b> relates to the sages that were in the same generation and the generations that some of the sages overlapped with others of them: Shimon the righteous and Rabbi Dosa ben Horkinas were in one generation, and Rabbi Dosa ben Horkinas had length of days, to the point that he reached Rabbi Akiva and the men of his generation. And that is the first group.
+But the second [one] was Antigonos the man of Sokho and and rabbi Elazar ben Charsom.
+And the third group was Yose ben Yoezer the man of Tsereidah, and Yose ben Yochanan the man of Jerusalem.
+And the fourth group was Yochanan be Matityah and Yehoshua ben Perachiah and Nitai of Arbel.
+And the fifth group was Choni the circle-maker and Rabbi Elehoeinai ben HaKof and Yehudah ben Tabai and Shimon ben Shetach.
+And the sixth group was Akavia ben Mehalalel and Shemaya and Avtalyon and Admon and Rabbi Mayasha.
+And the seventh group was Shammai, Hillel, Menachem, Yehudah ben Batirah, Rabbi Pappias, Rabbi Yochanan ben Bag-Bag, Channaniah ben Chizkiah ben Garon, Nechuniah ben Hakaneh, Baba ben Buta, Rabbi Yochanan ben HaChurani, Rabban Gamliel the Elder and Nachum the Scribe. And these seven groupings [lived during the time of] the second Temple – from its beginning to its end – and did not see the destruction.
+But the group that was after these, that saw the destruction was Rabbi Eliezer ben Yaakov, Rabbi Tsadok, Rabbi Eliezer his son, Rabban Yochanan ben Zakkai and his students, Rabbi Yishmael ben Elisha the High Priest, Abba Shaul, Rabbi Eliezer HaModai, Rabbi Chaninah the Deputy of the priests, Rabban Gamliel, Rabbi Shimon his son, Rabbi Chaninah ben Antigonos, Rabbi Chaninah ben Dosa, Rabbi Chananiah ben Teradyon, Shmuel the Little, Rabbi Eliezer ben Parta, Rabbi Elazar ben Dimah, Chananiah ben Chakhinai and Rabbi Yehudah ben Baba.
+And the second grouping after the destruction was Rabbi Tarfon, Rabbi Akiva, Rabbi Elazar HaModai, Rabbi Elazar ben Azariah, Rabbi Yishmael, Rabbi Yehoshua ben Karcha, Chaninah the man of Ono, Shimon ben Nanas, Yochanan ben Baroka, Rabbi Yishmael his son, Rabbi Yochanan ben Gudgada, Rabbi Elazar Chisma and Rabbi Yehudah ben Teima. 
+And the third grouping was Rabbi Meir, Rabbi Yehudah, Rabbi Yose, Rabbi Natan, Rabbi Yochanan the Shoemaker, Rabbi Yose HaGalili, Rabbi Elazar ben Shamua, Shimon ben Azai, Shimon ben Zoma and Rabbi Chutspit the Translator.
+And the fourth grouping was Rabbi Yehudah HaNassi, Rabban Gamliel, Rabban Shimon his son, Rabbi Shimon ben Yochai, Rabbi Eliezer his son, Rabbi Shimon ben Elazar, Rabbi Yishmael beRebbe Yose and Rabbi Yonatan. And this group was the last of the groups of the Mishnah.
+
+Section 24
+
+<b>And the fifth [appendix]</b> relates to the elucidation of the name of the student and their teacher, as is made known: We have already prefaced in our introduction of our words that the Holy Rabbi, the redactor of the Mishnah, was a student of his father. And so [too] each one of his elders, peace be upon them, was a student of his father to Hillel [back] from Shimon the Righteous, as we mentioned. And so [too, up to] Rabban Yochanan ben Zakkai [back] from Hillel.
+And the students of Rabban Yochanan ben Zakkai were five: Rabbi Eliezer ben Horkanos – known for his affair, Rabbi Yehoshua ben Chananiah, Rabbi Yose the Priest, Rabbi Shimon ben Netanel and Rabbi Eliezer ben Arakh. And this is the grouping that was proclaimed for life in the world to come, as is made known in the Talmud (Chagigah 14b) – they and the students of their students.
+And Rabbi Akiva was a student of Rabbi Eliezer ben Horkanos and he was his prime teacher. And Rabbi Akiva did some study with Rabbi Tarfon, but he was not his teacher, but rather his colleague. Yet Rabbi Akiva would honor Rabbi Tarfon and say to him, "My teacher," and Rabbi Tarfon would say to Rabbi Akiva, "Akiva." And Rabbi Akiva had said to him, "Permit me to speak to to you from that which you have taught me," as is elucidated.
+And Rabbi Meir and Rabbi Shimon ben Yochai were students of Rabbi Akiva and he was their prime teacher. And Rabbi Meir did some study with (Rabbi Akiva) [Rabbi Yishmael] and others.
+And Rabbi Yehudah called Rabbi Elazar ben Azariah, "Ben Azariah," but he was his prime teacher.
+And whenever you find in the Mishnah, "Rabbi x said in the name of Rabbi y," know that he is his student. Therefore, he received [the teaching] from him. 
+And our Holy Rabbi did some study in front of Rabbi Elazar ben Shamua.
+And Sumkhos was a student of Rabbi Meir. And he thought to study in front of Rabbi Yehudah after [Rabbi Meir's] death, but it was not to be.
+
+Section 25
+
+<b>The sixth [appendix]</b> is to reveal from their names that were hidden and to add celebrity to them, until they would be [more] clearly recognized: The undifferentiated Rabbi Eliezer that is mentioned in the Mishnah is Rabbi Eliezer ben Horkanos, the student of Rabban Yochanan ben Zakkai.
+And the undifferentiated Rabbi Yehoshua is Rabbi Yehoshua ben Chananiah, the student of Rabbi Yochanan ben Zakkai.
+And the undifferentiated Rabbi Yehudah is Rabbi Yehudah ben Elaye, about whom it is stated, "There was a story about one pious man." And that is his name that was well-known among them.
+And the undifferentiated Rabbi Elazar is Rabbi Elazar ben Shamua the Priest that was in the generation of Rabban Gamliel – that our Holy Rabbi wanted to read in front of, but his students only let him read a little in front of him (Yevamot 84a).
+And Rabbi Shimon that is mentioned in the Mishnah anonymously (without his father's name) is Rabbi Shimon Bar Yochai the student of Rabbi Akiva, whose incident with the Roman emperor is known, and Rabbi Elazar [son of Rabbi Shimon] was his son (Shabbat 33b).
+And Ben Azzai and Ben Zoma and Ben Nannas are Shimon ben Azai and Shimon Ben Zoma and Shimon ben Nannas [respectively]. And Ben Beteira is Rabbi Yehoshua ben Betira. And Ben Bag-Bag is Rabbi Yochanan. And Yonatan the High Priest is the well-known Yonatan ben Matitya mentioned in the prayers about the wars of the kings of Greece. 
+And Rabbi Meir and Rabbi Natan wanted to embarrass Rabban Gamliel the father of our Holy Rabbi about something – it would take long to mention the affair – and Rabban Gamliel distanced them from his academy (Horayot 13b – Chapter 3). And when they would say laws in the name of one of them, if it was in the name of Rabbi Meir, they would say, "Others say"; and if it was in the name of Rabbi Natan, they would say, "There are those that say."
+However that which Rabbi said in the Mishnah, "One student said in the name of Rabbi Yishmael in front of Rabbi Akiva," was [also a reference to] Rabbi Meir.
+And that which they said, "Who deliberated in front of the sages," is [a reference to] five men: Rabbi Shimon ben Azzai, Rabbi Shimon ben Zoma, Rabbi Shimon ben Nannas, Chanan and Chananiah the man of Ono.
+And Rabbi Meir is also called Rabbi Nehorai and the matter is one [in that both names refer to light]. And his primary name is Rabbi Nechemiah.
+But that which it states in the Mishnah, "The sages" – I mean to say that sometimes he used the term, 'the sages,' for one of the men whose names we have already mentioned and sometimes he will want to say it for the whole multitude of the sages and sometimes the Talmud will elucidate and say, "Who are 'the sages?' Rabbi x" – he will do this in that many received the transmission from that sage, and in that the men of that opinion are many, he calls them 'the sages,' even though it is that of one man.
+Nonetheless, that which they said, "the House of Shammai and the House of Hillel," [is because] he wanted to mention the group that inclined to the opinion of Shammai and the group that inclined to the opinion of Hillel, as the students of a man are the people of his household.
+And Rabbi is our Holy Rabbi, who is Rabbi Yehudah HaNassi, the sixth [generation] from Hillel the Elder. And he is the redactor of the Mishnah.
+And everyplace that it is stated in the Mishnah, "In truth they said," it is a law of Moshe from Sinai (<i>halacha le'Moshe me'Sinai</i>).
+But an undifferentiated mishnah (teaching) is one that the opinion of the many agreed to, and their analysis was identical and no disagreement occurred about it, or the many received this [transmission] from the many [going] back to Moshe, according to that which we delineated in the introduction of our words.
+And the closest receiver of the transmission that the statement is referring to is Rabbi Meir. And this is [the meaning of] the matter that they stated, "An undifferentiated mishnah is Rabbi Meir." However in some undifferentiated [cases], it is possible that they are from Rabbi Meir by himself and there is a disagreement about them or that it is of another man besides Rabbi Meir – and the Talmud will elucidate them.  
+And when it is determined who the law is according to, in each law of the laws of the Mishnah, you will then arrive at the resolution to your question about this matter.
+
+Section 26
+
+<b>And the seventh [appendix]</b> relates to the order of their levels; as the redactor did, [to] divide the level of men mentioned in the mishnah – which are one hundred and twenty-eight – into three divisions.
+As anyone who would be very honored in his level – above all the other levels – in [the redactor's] eyes, he called by his name; for example, Hillel and Shammai and Shemaya and Avtalyon. And that is [an indication of] their greatness, as it is impossible to find a title that is fitting for them [with which] to honor their names, just as there is no title for the prophets.
+But the sages that were below this level in his eyes, he gave them the title, 'Rabban'; for example, Rabban Gamliel and Rabban Yochanan ben Zakkai. 
+And those that were below this level in his eyes, he called their [title], 'Rabbi' – as when he said, "Rabbi Meir and Rabbi Yehudah." And he also called the people of this level, 'Abba,' as when he said, "Abba Shaul." And sometimes, he removed the title from them and was not concerned – for example, when he says "Shimon the brother of Azariah and Elazar the man of Bartota." 
+And the group of the people that were called by their names by way of honor and who were not given a title were these: Shimon the Righteous, Antigonos the man of Sokho, Yose ben Yoezer, Yose ben Yochanan the High Priest, Yehoshua ben Perachiah, Nitai HaArbeli, Choni the Circle-maker, Elehoeinai ben HaKof, Chaname'el the Egyptian, Yehudah ben Tabai, Shimon ben Shetach, Shamayah and Avtalyon, Chanan and Admon and Akavia ben Mehalalel, Hillel and Shammai, Nachum the Scribe, Chananiah ben Chizkiah ben Garon and Baba ben Buta. And anyone who is mentioned by name besides these is one whose title is removed from his name and [the redactor] was not particular about.
+
+Section 27
+
+<b>The eight [appendix]</b> relates to their association with lands and with crafts and with people and families.
+The redactor of the Mishnah added information and fame according to [various] matters to all of these men that received the transmission. There are some of them that he associated with a craft to publicize his name; for example, when he said, "Nachum the Scribe," and "Rabbi Shimon the Twine-spinner."  
+There are some of them that he associated with his land; for example, when he said, "The man of Chadid" and "The man of Bartota"; and the matter that he said, "The man of Tsereidah" and "The man of Jerusalem," and the others of the places – because he is known in that place and that is his honor. This means to say, that this this man who is from the men of that place, is truly fitting to be called a man.
+And there are some of them that he made known by the name of his father or his brother; for example, his statement, "Rabbi x, the son of y," or Rabbi x, the brother of y" – and [there are] many [like] this. And there are some of them that he made known by his family; for example, when he said, "X the Priest."
+
+Section 28
+
+<b>The ninth appendix</b> relates to men between which disagreement occurred in most instances. These are the men in the Mishnah that you will find disagreement between in most things:
+Rabbi Meir and Rabbi Yehudah and Rabbi Shimon and Rabbi Yose – disagreement occurred among these four, between each two of them and among [all] four of them, as well. You will also find Rabbi Elazar disagreeing with each one of these four, but less than the disagreement that occurs among the [other] four.
+And so [too with] Rabbi Akiva and Rabbi Eliezer and Rabbi Yehoshua, you will find disagreement between each one of them and among [all] three of them, as well; but less than the disagreement of the four previous ones. And you will likewise find the disagreement between Rabbi Akiva and Rabbi Yishmael and Rabbi Tarfon and Rabbi Elazar ben Azariah to be less than the disagreement among those with which we began. 
+And after them in [the order of] decreasing disagreement is the House of Shammai and the House of Hillel.
+And after them in disagreement are Raban Gamliel or Rabbi Shimon ben Gamliel or Rabbi, with each of the [other] ones mentioned now. And among these men, disagreement is mostly in the Mishnah, except in unusual cases.
+
+
+Section 29
+
+<b>The tenth [appendix]:</b> relates to the distribution of laws between the many and the few: The sages that received the Mishnah who we have divided – some of them had many laws written in their name, such as Rabbi Meir and Rabbi Yehudah. And some of them had few laws written in their names, such as Rabbi Elazar ben Yaakov – as they said, "The teaching of Rabbi Elazar ben Yaakov is straight and clean," meaning to say, sparse and the law is according to [his teachings]. 
+And the order of the many laws and the few is according to that which we mentioned in the previous [appendix] about [those that encountered] many disagreements or few.
+And there are some of whom were only named in one law in the Mishnah and their name was not repeated in any of the judgements of the commandments, and they are thirty-seven:
+The man Nachum the scribe and Rabbi Mayasha are in Tractate Peah (Mishnah Peah 1:6) only and there is nothing else taught by them in any other place. 
+And Chananiah ben Chakhinai and Rabbi Yose ben HaChotef Efrati are only in Kilayim (Mishnah Kilayim 3:7 and Mishnah Kilayim 4:8)
+And Rabbi Elazar Chisma and Rabbi Yose ben Meshulam are in Terumot only (Mishnah Terumot 3:5 and Mishnah Terumot 4:7).
+And Rabbi Chutspit is in Sheviit only (Mishnah Sheviit 10:6).
+And Rabbi Eliezer ben Yehudah the man of Bartota and Dostai the man of Kfar Dima are only in Orlah (Mishnah Orlah 1:4 and Mishnah Orlah 2:5).
+Nachum the Mede is only in Shabbat (Mishnah Shabbat 2:1). 
+And Rabbi (Elazar) [Elaai] and Rabbi Dostai beRebbe Yannai are in Eruvin (Mishnah Eruvin 2:6 and Mishnah Eruvin 5:4).
+And Rabbi Shimon ben HaSagan and Ben Bukhari are only in Shekalim (Mishnah Shekalim 1:4 and Mishnah Shekalim 8:5).
+And Yehudah ben Tabai, Shimon ben Shetach, Yose ben Yoezer, Yose ben Yochanan, Nitai HaArbeli and Yehoshua ben Perachiah are only in Chagigah (Mishnah Chagigah 2:2). 
+And Shimon HaTeimani and Nechemiah the man of Beit Deli are only in Yevamot (Mishnah Yevamot 4:13 and Mishnah Yevamot 16:7).
+And Rabbi Elazar the son of Rabbi Yose HaGalili and Rabbi Yehoshua ben Horkanos are only in Sotah (Mishnah Sotah 7:9). Yedua the Babylonian is only in Metzia (Mishnah Bava Metzia 7:9).
+Rabbi Shimon ben Yehudah is only in Shevuot (Mishnah Shevuot 1:5).
+And Rabbi Shimon ben Beteira, Rabbi Nechuniah ben Elinatan man of Kfar HaBavli, Rabbi Yose the Priest, Rabbi Yakim man of Chadid and Menachem ben Seganai are only in Eduyot (Mishnah Eduyot 6:2, Mishnah Eduyot 7:5-8 and Mishnah Eduyot 8:1-2).
+And Shimon the brother of Azariah and Yose ben Choni are only in Zevachim (Mishnah Zevachim 1:2).
+And Rabbi Elazar beRebbe Shimon is only in Temurah (Mishnah Temurah 4:4),
+And Rabbi Yaakov is only in Negaim (Mishnah Negaim 4:10).
+And Rabbi Elazar ben Pavi is only in Tractate Tahorot (Mishnah Tahorot 7:9). 
+And Rabbi Yochanan ben Yeshua the son of the father-in-law of Rabbi Akiva is only in Yadayim (Mishnah Yadayim 3:5).
+All of these men enumerated here only had one law in all of the laws of the Mishnah, in the tractates that we mentioned.
+And we have already completed the matter that we wanted to preface. And now we will begin to explain [the Mishnah] according to what we planned.
\ No newline at end of file
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+Rambam Introduction to the Mishnah
+הקדמת הרמב"ם למשנה
+merged
+https://www.sefaria.org/Rambam_Introduction_to_the_Mishnah
+This file contains merged sections from the following text versions:
+-Rambam Introduction to the Mishnah, translation by Rabbi Francis Nataf, 2017
+-https://www.sefaria.org
+
+Rambam Introduction to the Mishnah
+
+
+
+Section 1
+
+[Translators's Introduction]
+[Translators's Introduction]
+[Introductory poem from the Rambam]
+
+Section 2
+
+<b>Know</b> that each commandment that the Holy One, blessed be He, gave to Moshe, our teacher – peace be upon him – was given to him with its explanation. He would say to him the commandment and afterward tell him its explanation and content; and [so too with] everything that is included in the Book of the Torah. And the manner of its teaching to Israel is as it is said (Eruvin 54b – in Chapter 5),
+Moshe would enter his tent, and Aharon would enter it first, and Moshe would tell him the commandment that was given to him, and teach him its explanation one time.
+And [then] Aharon withdrew and retreated to our teacher, Moshe's, right, and Elazar and Itamar, his sons, entered after him. And Moshe would tell them what he told Aharon.
+And they withdrew, and one sat to our teacher, Moshe's left and the second to the right of Aharon. And afterward, the seventy elders came, and Moshe taught them as he taught Aharon and his sons.
+And afterward, the masses and 'all who sought the Lord' came and He placed that commandment in front of them, [and so forth] until they heard everything from his mouth.  
+It came out that Aharon heard that commandment from the mouth of Moshe four times, his sons three times, the elders twice and the rest of the people once.
+And Moshe withdrew, and Aharon reviewed the explanation of that commandment  which he learned – that he heard from the mouth of Moshe four times, as we said – to  all those present.
+And Aharon retreated from them, after his sons had heard the commandment four times – three times from the mouth of Moshe, and once from the mouth of Aharon.
+And Elazar and Itamar reviewed [it,] to teach that commandment to all the people that were present, after Aharon withdrew. And they withdrew from teaching.
+And it came out that the seventy elders heard the commandment four times – two from the mouth of Moshe, one from the mouth of Aharon and one from the mouth of Elazar and Itamar. 
+And afterward, the elders also reviewed [it,] to teach the commandment to the masses one time. It came out that the entire congregation hears that commandment four times – once from the mouth of Moshe, once from the mouth of Aharon, a third [time] from the mouth of his sons and a fourth [time] from the mouth of the elders.
+And afterward all the people went to teach – each person his neighbor – all that they heard from the mouth of Moshe – and write that commandment in scrolls. And the officers would circulate to all of Israel to teach and correct, until [the people] knew the commandment by heart and became accustomed to reading it. And afterward, they taught them the explanations of that commandment that was given from God – and that explanation would include [many] matters. And they would write the commandment and study [it] according to the received tradition.
+And so [too] did our rabbis, may their memory be blessed, say in a bereita (Sifra, Behar), "'And God said to Moshe at Mount Sinai [with regards to the sabbatical year]' – and was not the whole entire Torah said from Sinai? Rather it is to tell you [that] just like [the law of] the sabbatical year was stated with its general principles and its details and its inferences from Sinai, so too were all the commandments, with their general principles and their details and their inferences, from Sinai."
+And behold for you an example: When the Holy One, blessed be He, said to Moshe, "You shall live in booths seven days" (Leviticus 23:42);
+afterward, He made known that this booth is an obligation on males [and] not on females, and that sick people are not obligated in it, nor are wayfarers;
+and that it only be covered with that which grows from the ground, and that he should not cover it with wool or silk or vessels – even from that which grows from the ground – for example, comforters and  pillows and clothes.  
+And  he made known that eating and drinking and sleeping in it is all an obligation; and that its space should not be less than seven hand-breadths long on seven hand-breadths wide, and that the height of the booth not be less than ten hand-breadths.
+And when the prophet, peace be upon him, came, this commandment and its explanation was given to him. And so [too, with all of] the six hundred and thirteen commandments – they and their explanations – the commandment in writing, and the explanation orally.
+'And it was in the fortieth year in the eleventh month,' on Rosh Chodesh (the first day of) Shevat, [that Moshe] gathered the people and said to them, "The time of my death has arrived; and if there is from [among] you someone who heard a law and forgot it, he should come to me and ask me, and I will elucidate it. And anyone who has a doubt about a question, he should come, and I will explain it to him," as it is stated (Deuteronomy 1:5), "Moses undertook to expound this Torah, saying."
+And so did the sages say in the Sifrei, Devarim 1:5, "Anyone who forgot a law, let him come and review, and anyone who needs an explanation, let him come and [have it explained]."  And they took elucidations of the laws from his mouth and studied the explanations all of that time – from Rosh Chodesh Shevat until the seventh of Adar.
+And when it was before his death, he began to write the Torah in books. And he wrote thirteen books of the Torah – all of them [on] parchment – from [the letter] bet [in] <i>Bereishit</i> (the first word in the Torah) to [the letter] lamed [in] <i>le’einei kol Yisrael</i> (the last phrase in the Torah) (Bava Batra 15a). And he gave a book to each and every tribe, to behave according to it and to walk in its statutes. And the thirteenth book he gave to the Levites, and said to them (Deuteronomy 31:26), "Take this book of the Torah."
+Afterward, he went up to the mountaintop in the middle (Sifrei, Haazinu) of the seventh day of the month of Adar (Megillah 13b), as the tradition inferred.
+And that event that happened, they called death in our eyes – because we lost him and remembered him – and life for him, in honor of the heights that he reached. And so [too], they said (Sotah 13b), "Moshe, our teacher – peace be upon him – did not die, but rather he went up and is serving above. And the things about these matters are very expansive, and this is not their place.
+And when he died, peace be upon him – since he bequeathed to Yehoshua that which was imbued to him of the explanation – Yehoshua and the people of his generation applied their wisdom and their thought to [the received Torah]. And everything that he received from Moshe – he or any of the elders – there is nothing to say about it; and no disagreement arose about it.
+And whoever did not hear an explanation from the mouth of the prophet, peace be upon him, about matters that derive from them, extrapolated laws by propositions from the thirteen [exegetical] principles through which the Torah is expounded, which were given at Mount Sinai. And among those laws that they derived, there are some things wherein no disagreement arose, but [rather] they agreed about them. And there were among them [those] wherein disagreements between two opinions did arise – this one says like this, and that one says like that; this one reasons according to his reasoning and becomes more sure of his opinion, and that one reasons according to his reasoning and becomes more sure of his opinion; as principles of analysis that are by way of argumentation will result in such a result.
+And when a disagreement would arise, they would go according to the majority, as it states (Exodus 23:2), "you will incline after the majority."
+And know that prophecy does not help in the explanation of the Torah and in the extrapolation of its derivative commandments through the thirteen principles. [Rather,] that which Yehoshua and Pinchas would do in the matter of research and reasoning, that is [also] that which Ravina and Rav Ashi did. But the advantage of the prophet and his effect on the commandment – if you should ask; as my soul is alive – that  is one of the great and powerful fundamental principles upon which religion and its foundation relies.
+
+Section 3
+
+<b>And I see</b> that this is a fit place to elucidate this fundamental principle. And it is impossible [to do so] except after dividing the prophets that claim to have prophecy according to the way their prophecy is validated – which is likewise a great fundamental principle.
+And already all of the masses of people – and also a small number of their notables – have erred in this, as they imagine to themselves that prophecy does not exist with one who has it until he does a wondrous sign – like the signs of Moshe, our teacher, may his memory be blessed – and he changes the manner of the world; [or] like Eliyahu, may his memory be for the good, did in his bringing back to life the son of the widowed woman (II Kings 17); or, as is known to every person, with the signs of Elisha, peace be upon him.
+And this is not a true fundamental principle. As everything that Eliyahu and Elisha and the rest of the prophets did of [these] wonders, they did not do them in order to establish their [status] of prophecy – as their prophecy was already established before then. Rather, they did these signs for their needs; and because of their abundant closeness to the Holy One, blessed be He, He fulfilled their wills. As it is promised to the righteous ones (Job 22:28), "And you will decide to say it, and it will arise for you." But their prophecy is established by that which we will explain about the matter that we have begun to speak about.
+And I say at the outset that that which I say is a fundamental principle in our religion regarding prophecy – and that is that those that [claim to] have prophecy are first divided into two categories: the one that prophecies in the name of idolatry and the one that prophecies in the name of God. And the prophecy of idolatry is divided into categories:
+
+
+Section 4
+
+<b>The first category</b> is that a prophet arise and say, "X star cast its spirit upon me and said to me like this," or "Call upon me like this and I will answer you." And so [too], if he calls [people] to serve the Baal or one of the images, and says "The image informed me like this and said to me, thus, and commanded me about his worship with matter x," as the prophets of Baal and Asherah would do (I Kings 18).
+
+
+Section 5
+
+<b>And the second category</b> is that he say, "The word of God [came] to me to worship baal x or to bring down the force of the y queen of the heavens for matter z," and he says to them a matter from the matters of their service and the acts that the idolaters of that idolatry do, as it is established for us in the Torah. And this is also prophesying in the name of idolatry, as this [category] includes one who says that it itself commanded it [as well as] one who says that the Holy One, blessed be He, commanded to worship any thing from them.
+And when we hear one of these two ideas from the one who [claims to] have prophecy, and witnesses testify about him according to that which is stated in the Torah; his judgement is that he be killed by strangulation, as the Holy One, blessed be, stated (Deuteronomy 13:6), "And that prophet or dream-diviner shall be put to death."
+And it is not for us to examine the one who [claims] prophecy and we do not request a sign. And even – if to establish his prophecy – he does from the signs and wonders, the grandeur of which have not known, he is to be strangulated. And we do not examine his signs, as the reason for the existence of these signs is that which the verse states (Deuteronomy 13:4), "for the Lord, your God, is testing you."
+And also, the intellect that denies his testimony is more trustworthy than the eye that sees his signs – as it has already become [exceedingly] clear for the intelligentsia to only honor and serve the One who makes exist all that exist and the One who brings together all perfection. 
+And the one who prophesies in the name of God is also divided into two categories:
+
+
+Section 6
+
+<b> The first category</b> is that he prophesies in the name of God and calls to the masses to believe him and he commands about His service and says that the Holy One, blessed be He, added a commandment to the commandments or subtracted a commandment from the tally of commandments that were gathered together in the Book of the Torah. And there is no distinction between if he adds or subtracts upon the verse, or if he adds or subtracts upon the traditionally received explanation. 
+And the matter that he add or subtract from the verse is, for example, that he say that the Holy One, blessed be He, said to me that the <i>orlah</i> prohibition is for two years, and after two years, it is permissible to eat the fruits of the saplings; or that he says, “The Holy One, blessed be He, told me that <i>orlah</i> is forbidden to eat for four years," instead of what the Holy One, blessed be He, said (Leviticus 19:23), "three years it shall be forbidden for you"; and similar to it.
+Or if he changes anything in the received tradition – and even if the simple meaning of the verse supports him; for example, that he says that that which is stated in the Torah (Deuteronomy 25:12), "you shall cut off her hand," is truly cutting off the hand, and not a fine for the one that embarrasses – as is the received tradition; and he attributes the thing to prophecy and says that the Holy One, blessed be He, told me that this commandment that He stated, "you shall cut off her hand," is like its simple meaning – this one, too, is killed by strangulation; as he is a false prophet and he attributes to the Holy One, blessed be He, that which He did not say to him.
+And also with this one, one should not examine the sign or wonder; as the prophet who showed his signs to all the people of the world and brought into our hearts to legitimate him and believe him – as the verse states (Exodus 19:9), "and also trust you forever" – he told us in the name of the Holy One, blessed be He, that another Torah besides this one will not come from the Creator. And that is what he said (Deuteronomy 30:12), "It is not in the Heavens."
+And it stated (Deuteronomy 20:14), "in your mouth and in your heart, to do it" – the matter of "in your mouth" is the commandment that is known orally; and the matter of "in your heart" is the analyses that [the sages] extrapolated with investigation, which are included in the powers that come from the heart.
+And we have also been warned against adding and subtracting from [commandments known in the ways just mentioned], as it is stated (Deuteronomy 20:13), "neither add to it nor subtract from it." And therefore they, peace be upon them, said (Megillah 2b), "A prophet may not innovate something from now [on]."
+And since we knew that his claim about the Holy One, blessed be He, is a false claim, and he attributed to Him something that He did not tell him; we become obligated to kill him, as the verse states (Deuteronomy 18:20), "But any prophet who willfully, etc. that prophet shall die."
+
+Section 7
+
+<b>And the second category</b> is with regards to the prophet that, for example, calls to people to serve God, and commands about His commandments and warns to observe the Torah, without addition or subtraction – as the prophet who was the end of the prophets said (Malachi 3:22), "Remember the Torah of Moshe, My servant" – and promises good rewards to the one that does it, and warns with a punishment anyone who transgresses it, as did Yishaya, Yirmiyahu, Yechezkel and the other ones of them.
+And he commands commandments and [enacts] prohibitions about a matter that is not from the Torah – for example, he says, "Fight against city x" or "nation y, now"; as Shmuel commanded Shaul to fight against Amalek (I Samuel 15).
+Or he prevents from killing, like that which Elisha prevented Yehoram from killing the troops of Aram that entered Shomron, like the matter that is known (II Kings 6:22); and like that which Yishaya prevented the bringing of water inside the wall (Isaiah 22:9); and like that which Yirmiyahu prevented Israel from going to the Land of Israel (or it should say “to the land of Egypt”)  before the completion of seventy years (Jeremiah 42:15); and similar to this matter.
+And because of this, when a prophet makes the claim of prophecy and does not attribute it to idolatry and does not add to the Torah or subtract from it – but [rather] says other things, as we have recounted – we then need to test him to clarify his testimony for us. 
+This is because anyone – the prophetic testimony of which is substantiated – is fitting to do all that he commands, from a small thing to a large. And anyone who transgresses any of his commands is obligated death at the hand of Heaven; as the Holy One, blessed be He, stated about someone who transgresses the command of the prophet (Deuteronomy 18:19), "I will require it from him." And if his testimony is not substantiated, he is put to death by strangulation.
+And the substantiation of prophetic testimony will be according to what I will tell: When a person [claims to] have prophecy, as we have elucidated, and he be fit for it – for example, that he be from the men of wisdom, faith, asceticism, intellect and pleasant character traits – as it is a fundamental principle for us that prophecy only resides upon one who is wise, strong and wealthy (Shabbat 92a – Chapter 10). And there are many positive virtues in this matter – it is impossible to group them all together. And the [explanation] about them and the proof of each one of them from verses from the books of the Torah and the words of the prophets would require a book of its own – and maybe God will assist me to it, with all that is fitting to write about this matter. 
+And when the one prophesying is fit for prophecy, according to that which is appropriate, we say to him, "Prove [yourself] to us with predictions and  tell us things from among that which the Holy One, blessed be He, has taught you." And he tells and promises [their truth]. And if all of his predictions are substantiated, then we know that all of his prophecies are true. 
+But if he lies about it, or even if one of his words fails – and even if it is a small thing – we know that he is a false prophet.
+And this is written in the Torah about this proof – (Deuteronomy 18:19-20): "And should you say in your heart, 'How can we know that the oracle was not spoken by the Lord,' if the prophet speaks in the name of the Lord and the oracle does not happen and does not come."
+And we should not believe him and say that his prophecy is true when one or two of his proofs are realized, but [rather] his [status] should be contingent until his true signs be many – 'like all that he spoke in the name of the Lord' – one time after another.
+And therefore it stated about the matter of Shmuel when he became famous that everything he said came to be, as it is stated (I Samuel 3:20), "And all of Israel knew etc. that Shmuel was trustworthy as a prophet of the Lord."
+And nothing novel happened to them that they would not ask about it to a prophet. And had their custom not been to ask about all of their affairs, Shaul would not have asked Shmuel at the start about the lost object that was lost from him. 
+And there is no doubt that the thing is like this, since the Holy One, blessed be He, established prophets for us instead of astrologers and soothsayers and magicians, so that we can ask them general principles and details, and they will inform us of trustworthy things [about the future. In this, they are similar to] those magicians that will say things that [in their case] may materialize and may not materialize, as it is stated (Deuteronomy 18:14-15), "Those nations that you are about to dispossess etc., A prophet from among your own people, like myself, etc." 
+And because of these matters, they would call a prophet a seer. [This is] since he would see the future before it's happening, as it is stated (I Samuel 9:9), "for the prophet of today was formerly called a seer."
+And lest one think and say that since the establishment of a prophet is through the realization of new things and the future that he makes known to the one who is testing him, behold all the magicians and stargazers and masters of spiritual powers are able to claim prophecy; since we see them telling what will happen in the future with our own eyes every day.
+And that – as my soul is alive – is a big topic, and it is fitting to elucidate it, so that the difference be elucidated between one who prophesies in the name of God and the words of the masters of powers.
+And I say that the magicians and the stargazers and the people of that group will say predictions of events, but [only] some of them will be realized [while] some of them will – per force – come out to be false. And we always see this thing, and even the people of that craft would agree to it, 'and their signs are not foreign to them.' 
+And the advantage of one of them over his fellow is in there being less untruths than the untruths of the other. But that all the details of their predictions be realized is impossible.
+And the masters of these powers do not flatter themselves and are not praised [to say] that all of their words are realized. But [rather], they say that this year will be a drought and no rain will come down at all, and it comes out that there will [only] be a little rain; or he will say that rain will come down tomorrow, and it comes out that it comes down on the day [after tomorrow]; and similar to this. And this thing will happen to him if he is very expert, and [such diviners] are the ones known by name, that are spoken about in their books. 
+And this is the matter of the words of Yeshayahu to Babylonia (Isaiah 47:13), "let them stand up and save you now, the astrologers, the stargazers, who inform, month by month, [from that which will come upon you]" and our rabbis said, "'From that' and not all of that."
+And the predictions and the proofs of the prophets are not like this, but [rather] everything is realized to the last word, and not one of their words fails – not a small one and not a large one – for all time, in that which he speaks about in the name of God. And therefore, if one of his words [ends up being] empty, we know his untruth; and that is what it stated (II Kings 10:10), "nothing that the Lord has spoken [...] shall fall to the ground."
+And it is to this matter that Yirmiyahu alluded to about the dreamers whose visions were realized that would make known what was shown to them in the dreams by way of prophecy; and he would rebuke them and destroy their claims in his saying (Jeremiah 23:28), "'Let the prophet who has a dream tell the dream; and let him who has received My word report My word faithfully; how can straw be compared to grain,' says the Lord."
+And the sages explained the content of this matter: That prophecy is clear and there is no admixture of deceit, [just] like grain is clear of straw. But the dreamers and those like them of the necromancers are mostly deceit, like straw that has grains of wheat [mixed in]. And they said (Berakhot 55a), "In the same way as there cannot be grain without straw, so too is it impossible for a dream to be without nonsensical things."
+And there is one large topic that remains, [that] is fitting for us to elucidate; and that is when the prophet prophecies drought in their land or that hailstones should come down on them, and similar to it; and afterwards none of this matter materializes, and they are shown mercy from the Heavens and all of their concerns ended in peace and tranquility.
+The deceit of the prophet is not shown by this, and it is not fitting to say [because of this] that he is a false prophet and that he should be obligated in death; [as it is] because the Holy One, blessed be He, thought better about the calamity. And it is possible that they repented and left their vexations or that the Holy One, blessed be He, delayed their deserts in His compassion and stayed His anger until a different time – as He did with Achav, when He said through Eliyahu (I Kings 21:29), "'I will not bring the disaster in his lifetime; I will bring the disaster upon his house in his son’s time.'” Or He may have had mercy upon them for the sake of the merits of those that came before them. And it did not say about a thing like this, "the oracle does not happen and does not come."
+But if he promised good proclamations that will arise at a specific time, and he says, There will be quiet and tranquility this year," and there were wars in it; or he said, "This year will be rainy and blessed," and there was famine and drought, and similar to it – we know that he is a false prophet, and that the negation of his claim and his falsehood have been established.
+And about this the verse stated (Deuteronomy 18:22), "the prophet has uttered it presumptuously; do not stand in dread of him." [This] means to say, let him not scare you and do not let his faith and his uprightness and his wisdom bewilder you from killing him, since he had the temerity to testify [falsely about] something great like this, and 'he spoke guile about the Lord,' may He be blessed.  
+[This is because] when the Holy One, blessed be He, promised a saying about good proclamations through a prophet, it is impossible that He not do it; so that His prophecy be established for people. And this is what they, peace be upon them, said (Berakhot 7a), "[Regarding] anything that comes out of the mouth of the Holy One, blessed be He – even on condition – He does not go back on it."
+[However regarding] the matter of Yaakov's fear after the Holy One, blessed be He, promised Him good proclamations; as it is stated (Genesis 28:15), "'Behold, I am with you: I will protect you wherever you go,'” and [yet] he feared lest he die, as it is stated (Genesis 32:8), "Yaakov was greatly frightened and he was distressed" – the sages, may their memory be blessed, said about this matter that he was afraid of iniquity, lest it would cause him death. And that is what they said (Berakhot 4a), "He reasoned, 'Lest sin cause it.'"
+This teaches that the Holy One, blessed be He, promises good, and [yet] the iniquities overcome it and this good does not materialize. But it is to be known that this matter is only between the Holy One, blessed be He, and the prophet. [However] that the Holy One, blessed be He, should say to the prophet to promise a good proclamation to [other] people in an absolute statement without [any] condition and it not materialize, such a thing is null and it is impossible for it to be. As [otherwise] there would be no room for us to establish the trustworthiness of a prophet, and the Holy One, blessed be He, gave us in our Torah the fundamental principle that a prophet is tested when his promises are validated.
+And Yirmiyahu hinted to this fundamental principle in his disagreement with Chananiah ben Azur, as Yirmiyahu would prophesy for calamity and death and said that Nevuchadnetsar would win and be successful and destroy the Temple, but Chananiah ben Azur would prophesy for the good, and for the bringing of the vessels of the House of the Lord, that had been brought to Babylonia, back to Jerusalem. And Yirmiyahu said to him, when he was debating with him about the preserved fundamental principles, that if his own prophecy did not materialize and Nevuchadnetsar did not win, and all of the vessels of the House of the Lord are returned, as you say; that thing doesn't contradict my prophecy, [as] maybe God had mercy upon you. But if your words do not materialize and the vessels of the House of the Lord do not return, it shall become clear through this that your prophecy is false; and [so] your prophecy will not be established until your predictions for the good that you promised materialize. 
+And this is what he said (Jeremiah 28:7-9), "'But just listen to this word which I speak in your ears and in they ears of all the people: The prophets who lived before you and me from ancient times prophesied war, disaster, and pestilence against many lands and great kingdoms. So if a prophet prophesies peace, then only when the word of the prophet comes true can it be known that the Lord really sent him.'" He meant to say with this thing that [about] those prophets that would prophesy with good and with calamity, we cannot know from all the things they prophesied for calamity if their testimony is realized or if they lied. Rather, the trustworthiness of their words is known [only] when they promise good and it materializes.
+And when the prophecy of a prophet is established according to that which we have established, and a name goes out for him (he becomes known as a prophet), like Shmuel and Eliyahu and the ones besides them, that prophet has the ability to do something that no [man of] flesh besides him can do. And that is that which I say: When he commands temporarily to negate a commandment from all of the positive commandments or he commands to permit something forbidden from the negative commandments, it is obligatory for us to listen to his word and to do his commandment – and anyone that transgresses it is liable for death at the hand of Heaven – except for idolatry, and this is explicit in the Talmud.
+And that is what they said (Sanhedrin 90a), "In everything that the prophet will tell you to transgress the words of the Torah, listen to him – except for idolatry." But [this is] on condition that this thing not stand forever, and not that he should say that the Holy One, blessed be He, commanded to negate this commandment all the days of the world, but [rather] that he command to negate the commandment for a reason and for a temporary need.
+And when they would ask the prophet himself about his commanding to transgress a commandment from all of the commandments that God commanded us through Moshe, his answer would be that the negation of this commandment is not established, but [rather] it is fitting to only do it now – temporarily – similar to, for example, what a court does with a temporary ordinance.
+[And it is] like Eliyahu did on Mount Carmel (I Kings 18), since he sacrificed a burnt offering outside [of the Temple, even though] Jerusalem was standing – and, in it, the Temple was standing [and] built. And anyone who does this deed without the commandment of the prophet is liable for excision. And the Holy One, blessed be He, warned about it in the Torah (Deuteronomy 12:13), "Take care not to sacrifice your burnt offerings in any place you like."  And one who does it is liable for excision, as it stated about one who sacrifices it outside (Leviticus 17:4), "blood shall be imputed to that man: he has shed blood; and he shall be cut off."
+But [if] they [would have] asked him, peace be upon him – at the time of his sacrificing on Mount Carmel – and they would have said to him, "May we do like this deed all the days of the world," he would have said to them that it is not permissible, and that anyone who sacrifices outside is liable for excision; but this deed was done according to a temporary need – to reveal the falsehood of the prophets of the Baal and to silence what is in their hands. 
+And like Elisha did in his commanding to fight with Moav to cut all the fruit-bearing trees, as he said (II Kings 3:19), "'and you shall fell every good tree.'" And yet God prevented us from doing this in His saying (Deuteronomy 20:19), "you must not destroy its trees, wielding the ax against them." And if they had asked Elisha if this commandment was negated, and if it was rendered permissible for us to cut down fruit-bearing trees when we besiege a city in the future, he would have said that it is not permissible; but [that] this deed was done now for the matter of a need. 
+And I will bring you an example, and this fundamental principle will become clear to you for all of the commandments: If a man of prophecy – whose prophecy has become clear among us, as we have said – would say to us on the Shabbat day, that we get up – all of us, women and men – and we burn fire and fashion instruments of war in it and that [each] man should gird his instruments of war and fight with the men of place x and take their spoil and conquer their women on this day that is Shabbat; it would be an obligation upon us – we, who have been commanded by the Torah of Moshe – to get up immediately, as he has commanded us, and not to delay. And we would do all that he commanded with alacrity and enhanced love – without a doubt and without delay. And we would believe about everything that we would do that day, that it is a commandment, even though it is the day of Shabbat (resting) from lighting fire and the doing of work and killing and war. 
+And we will look forward to a good reward from the Holy One, blessed be He, because we did the commandment of the prophet, which is the positive commandment of doing his word, as it is stated through Moshe (Deuteronomy 18:15), "'The Lord, your God, will raise up for you a prophet from among you, from your brothers, like myself; to him you shall heed.'"
+And the received tradition comes [to explain] (Sanhedrin 90a), "In everything that the prophet will tell you to transgress the words of the Torah, listen to him – except for idolatry:" for example, if he would say to us, "Worship this idol only today," or "Burn incense to this star at this time only," he should be killed. And there is nothing to listen to him about. 
+And if a man should think in his heart that he is righteous and fears God and has become, 'elderly and coming of days,' and he say, "Behold, I am old and have come of days and I have such and such years and I have not transgressed any of the commandments during them ever, and [so] how can I get up on this day which is the Shabbat day, and transgress this prohibition [that is punished with] stoning, and go and fight; and I don't have the ability in me to do good or bad, and others can be found in my place and there are many people to do this thing"; this man is a rebel and transgresses the words of God and he is obligated in death at the hand of Heaven, as he transgressed that which the prophet commanded.
+And the One who commanded the Shabbat, He is the One who commanded about the words of the prophet and all that he decrees. And anyone who transgresses his word, is obligated, as we have mentioned. And that is what it stated in the verse (Deuteronomy 18:19), "And if anybody fails to heed the words he speaks in My name, I will require it from him.'"
+And included in this is that anyone who ties a permanent knot on the Shabbat day – while he is doing these tasks of labor – that is not needed to help him at the time of the commandment that the prophet commanded is obligated in stoning.
+And if this prophet that commanded us what he commanded on the Shabbat day and we did his word, [now] says to us that the boundary [within which one can carry on] Shabbat is two thousand ells minus one ell, or two thousand ells and an ell – and he supports this matter by [saying] that it was said in the way of prophecy and not in the way of investigation and reasoning – we will know that he is a false prophet and he should be killed by strangulation.
+And in this fashion, you have [what is required] to reason [about] everything that the prophet will command you about, and everything that you may find in Scripture about the matter of the prophet that contradicts something from the commandments. And this fundamental principle is a key to all of this matter.
+And only in this is the prophet distinguished from other people concerning the commandments. But regarding investigation and reasoning and discernment of the commandments, he is like the other sages who are like him, who don't have prophecy. As when a prophet follows a reasoning and one who is not a prophet, likewise, follows a reasoning; and the prophet says that the Holy One, blessed be He, told me that my reasoning is correct – do not listen to him. Rather [if there are] one thousand prophets – all of them like Eliyahu and Elisha – following one reasoning, and one thousand and one sages following the opposite of that reasoning, 'we lean towards the many.' And the law is like the words of the one thousand and one sages, not like the words of the one thousand glorious prophets.
+And so [too] did the sages say (Chullin 124a), "God!, If Yehoshua bin Nun had told me this with his [own] mouth, I would not have listened to him and not accepted it from him." And so also did they say (Yevamot 102a), "If Eliyahu were to come and say, 'We release [a levirate woman] with a soft sandal,' we listen to him; 'With a hard sandal,' we do not listen to him." They wanted to say [by this] that one cannot add or subtract from the commandments by way of prophecy in any fashion. And so, if the prophet testifies that the Holy One, blessed be He, said to him that the law of x commandment is like this and that reasoning y is true – that prophet is killed, as he is a false prophet, as we have established.
+[This is] since Torah is not given after the first prophet, and there is nothing to add and nothing to subtract, as is is stated (Deuteronomy 30:12), "'It is not in the heavens.'" And we have not been permitted to learn from the prophets, but rather from the sages, the men of reasoning and discernment. It did not say, "and you shall come to the prophet who will be at that time, but rather (Deuteronomy 17:9) "and you shall come to the Levite priests, or the judge." And the sages already spoke about this matter very much, and it is the truth. 
+
+Section 8
+
+<b>And when</b> Yehoshua bin Nun, peace be upon him, died, he taught the elders that which he received of the [Torah's oral] explanation; and the laws that they extrapolated during his time about which no disagreement occurred; and [those] about which there occurred a disagreement [and] they decided the law according to the majority of the elders. And about them the verse states (Joshua 24:31), "and all the days of the elders who had length of days after Joshua." And afterward, these elders taught that which they received from Yehoshua to the prophets, peace be upon them. And the prophets learned, one from another.
+And there was no time that there was not contemplation and innovation of the matters. And the sages of each generation would make the words of the predecessors the main thing, and they would learn from them and innovate matters. And there was no disagreement [about] the fundamentals passed on.
+Until came the time of the men of the Great Assembly – and they were Chaggai, Zechariah, Malachi, Daniel, Chananiah, Mishael, Azariah, Ezra the Scribe, Nechemiah ben Chakhaliah, Mordechai, Zerubavel ben Shaltiel; and accompanying these prophets were the remainder of the hundred and twenty elders, from 'the craftsmen and sentry' and similar to them. And they also contemplated [the laws] as had done their predecessors, and they decreed decrees and ordained ordinances. And the last of this holy fellowship was the beginning of the sages mentioned in the mishnah – and that is Shimon the Righteous. And he was high priest in that generation.
+And after them, when the time arrived for our Holy Rabbi, peace be upon him, [he organized the Mishnah]. He was unique in his generation – a man that had all of the graces and the good character traits in him; to the point that through them, he merited to be called our Holy Rabbi by the people of his generation. And his name is Yehudah.
+And he was complete in wisdom and virtue, as they said (Gittin 59.), "From the days of Moshe, our teacher, and until Rabbi, we did not see Torah and grandeur in one place (man)." And he was complete in piety and humility and distancing from the [physical] delights, as they also said (Sotah 49b), "From when Rabbi died, humility and fear of sin have ceased."
+And he was eloquent and above all men in the holy tongue, to the point that the sages – peace be upon them – would learn the meaning of that which was garbled from the letters of Scripture (the meaning of unclear words) from the words of his slaves and servants, and this is made famous in the Talmud (Rosh HaShanah 26a).
+And he had the wealth and assets and broad means, about which it is said (Bava Metzia 85a), "The stable overseer of Rabbi was wealthier than Shavur Malka (the king of Persia)." And so, he made men of wisdom – and those that sought it – comfortable, and he spread Torah in Israel. And he gathered the laws and the words of the sages and the received disagreements [dating] from the time of Moshe, our  teacher, until his [own] days. 
+And he himself was [part of the transmission], as he received [the tradition] from Shimon, his father. And Shimon [received it] from Gamliel, his father; and he from Shimon; and he from Hillel; and he from Shemaya and Avtalyon, his teachers; and they from Yehudah ben Tabai and Shimon ben Shetach; and they from Yehoshua ben Prachiah and Natai of Arbel; and they from Yose ben Yoezer of Tsereidah and Yose ben Yochanan; and they from Antigonos of Sokho; and he from Shimon the Righteous; and he from Ezra – who was from the remnants of the Great Assembly; and Ezra, from Baruch ben Neriah, his teacher; and Baruch from Yirmiyah.
+And so [too] Yirmiyah received [it] from those before him of the prophets, without a doubt – one prophet from another – [back] until the elders that received [it] from Yehoshua bin Nun, and he from the mouth of Moshe.
+And when he gathered all of the thoughts and statements, he began to compose the Mishnah, which includes the explanation of all of the commandments that are written in the Torah. Some of the them are traditions received from the mouth of Moshe – peace be upon him. And some of them are teachings that they extrapolated by way of reason, about which no disagreement happened; and [still] some are teachings wherein disagreements occurred between two reasonings. And he wrote those with their disagreements – x says like this and y says like that. 
+And if there was [only] one who argued on the many, he would write them [as] the words of the one and the words of the many. And this thing was done for useful matters, and they are mentioned in the mishnah (Mishnah Eduyot 1), and I will mention them.
+But [I will do this] after [writing about] a fundamental principle which I saw fit to mention. And that is that a person could say, if the explanation is, like we have established it, received from the mouth of Moshe – as we have said from their words, the whole Torah, its general principles, its details and its inferences were said from Sinai – if so, what are these specific laws about it is said that they are 'laws of Moshe from Sinai?'
+And [about] this fundamental principle, you must understand its secret. And that is that the explanations that were transmitted from the mouth of Moshe have no disagreement about them in any way. As behold, from then until now, we have not found a disagreement occur among the sages at any time, from the days of Moshe and until Rav Ashi, such that one say, "They take out the eye of one who has taken out the eye of his fellow, as it is stated (Deuteronomy 19:21), 'an eye for an eye'"; and the second one say that it is only indemnity that he has to pay.
+And we have also not found a disagreement in that which the verse states (Leviticus 23:40), "the fruit of a beautiful tree," such that one would say it is a citron (etrog), and the other say it is quinces or pomegranates or other [fruit] beside it. And we have also not found a disagreement about a "leafy tree" that it is [anything but] a myrtle.
+And we have not found a disagreement about the statement of the verse (Deuteronomy 25:12), "And you shall cut off her hand," that it is [anything but] indemnity. And not about that which the verse stated (Leviticus 21:9), "When the daughter of a priest defiles herself through harlotry, etc. she shall be put to the fire," that, nonetheless, we only make this decree when she is married.
+And so [too], we have not heard of anyone, from Moshe until now, disagreeing about the decree of Scripture (Deuteronomy 22:21) that they should stone a maiden the virginity of whom was not found, with the one that said that is only if she was married, and witnesses testified that she strayed after the betrothal – with witnesses and a warning.
+And similar to this, in the general category of [the Torah's] commandments, there is no disagreement about them, since the explanations of all of them are received from the mouth of Moshe. And about them and about what is similar to them, they said, "The whole Torah was said – its general principles, its details and its inferences – from Sinai."
+But even though they are transmitted and there is no disagreement about them, we can – with the wisdom of the Torah that is given to us – extrapolate these explanations [from the Torah] by one of the ways of reasonings, or [from] the associations, proofs or hints found in Scripture.  
+And when you see in the Talmud [that] they are investigating and disagreeing with one with another in the pattern of investigation and bringing proofs for one of these explanations, and similar to these – for example, that which the statement of the verse stated, "the fruit of a beautiful tree," maybe it will be pomegranates or quinces or other [fruits] besides them, until (Sukkah 35a – Chapter 3) they bring a proof about it from that which it stated, "the fruit of a beautiful (<i>hadar</i>) tree," and [one teacher] said it is a tree the taste of its fruit and its [bark] which are the same; and another said, it is a fruit that resides (<i>hadar</i>) in its tree from one year to the next; and [yet] another said, it is a fruit that dwells upon all waters – they did not bring these proofs because the matter had become garbled for them, until it became known to thee from these proofs. But [rather] without a doubt, we have seen from Yehoshua until now that they would hold a citron with the palm branch (lulav) every year. And there is no disagreement about it, but [rather] they were probing for the hint that is found in Scripture for this transmitted explanation [that the fruit in question is a citron].
+And so [too], their proof about the myrtle (Sukkah 32b); and their proof about the laws of [destroying various] bodily organs (Bava Kamma 83b), and that is what one is obligated to his fellow, whose limb he has destroyed; and also their proof that the daughter of a priest which was mentioned there is married (Sanhedrin 52a); and all that is similar to it – is [all] according to this principle.
+And this matter is that which they said, "its general principles and its details," [by which] they meant to say matters that we can extrapolate by 'the general principle and the detail (<i>klal uprat</i>)' and the rest of the thirteen [hermeneutical] principles, but they were [also] transmitted from Moshe. And about all of these – even though they are transmitted from the mouth of Moshe – it is not said [that it is] a 'law of Moshe from Sinai,' as it should not be said that "the fruit of a beautiful tree" is a citron, is a 'law of Moshe from Sinai'; or that one who injures his fellow pays money, is a 'law of Moshe from Sinai.'
+As it has already become clear to us that all of these explanations are from the mouth of Moshe, but [also] have hints to them in the verse, or they extrapolated them by one of the ways of reasoning, as we mentioned. And therefore, only about anything that does not have a hint in Scripture and is not connected to it and it is impossible to extrapolate by one of the ways of reasoning, is it said [that it is a] 'law of Moshe from Sinai.'
+And because of this, when we said, "Sizes are a law of Moshe from Sinai," they challenged us and said (Berakhot 40a), "Why do you say they are a 'law of Moshe from Sinai,' and behold, sizes are hinted about in the verse, when it stated (Deuteronomy 8:8), 'A land of wheat and barley'"; the answer will be that it is 'a law of Moshe from Sinai,' and the sizes do not have a source from which to extrapolate them by one of the ways of reasoning, and they do not have a hint in all of the Torah, but [rather] this commandment was associated with this verse as a [mnemonic], so that it will be known and remembered, but it is not the subject of the verse.
+And this is the [meaning] of what they said, "The verse is [only] a general association," in every place they mentioned it.
+And I include in this most of the laws about which it is said [that it is] a 'law of Moshe from Sinai' – and it is possible that it be all [of them]. And the truth of what I said is elucidated for you, as there is none of them – not even one – that they extrapolated by a way of reasoning, and it is impossible to associate [any one of them] with a verse, except by way of [general] association, as we have elucidated. And we do not ever find that they investigated them with reasonings or brought proofs about them, but rather they took them from the mouth of Moshe, as the Holy One, blessed be He, commanded him:
+A half <i>log</i> of oil for a thanksgiving offering, and a quarter of (wine) [oil] for a Nazirite; eleven days between one menstruation period (<i>niddah</i>) and another; and extending [the height of a partition], joining [two surfaces] and [considering an unfit portion of a sukkah covering as] a bent side are [each one] 'a law of Moshe from Sinai.'
+Sizes, obstructions and partitions are a 'law of Moshe from Sinai.'
+Tefillin on <i>klaf</i>, mezuzah on <i>dokhsostos</i> and Torah scrolls on <i>gvil</i> (different types of parchment) is a 'law of Moshe from Sinai.'
+The [letter,] shin of the tefillin; the knot of the tefillin and the black straps; square tefillin; and the sleeve (<i>maabarta</i>) of the tefillin is a 'law of Moshe from Sinai.'
+They are wrapped in their hair and sewed in tendons is a 'law of Moshe from Sinai.'
+We write a Torah scroll with ink and lined is a 'law of Moshe from Sinai.'
+The intercourse of a [girl] less than three years old is not intercourse, is a  'law of Moshe from Sinai.'
+One who [plants] his field with two types of wheat gives one corner [of his field if] he makes one threshing floor and two corners [if] he makes two threshing floors, is a 'law of Moshe from Sinai.'
+Garden plantings that are not [systematically] eaten, join [with grain to create a forbidden mixture (<i>kilayim</i>)] when [they are] one twenty-fourth of that which falls into a field of a <i>seah</i>, is a  'law of Moshe from Sinai.'
+For the sake of ten trees scattered in a field of a <i>seah</i>, we can plow the whole field of a <i>seah</i> [on the seventh year], is a  'law of Moshe from Sinai.' 
+[For a] cake of dried figs, part of which has become impure, we tithe the <i>terumah</i> tithe from the [section] of it that is pure is a 'law of Moshe from Sinai.' 
+The sexton may see from where the young children are reading [on Shabbat night by the light of the candle], is a  'law of Moshe from Sinai.'
+A woman may don an apron whether it is in front of her or whether it is in back of her [on Shabbat], is a 'law of Moshe from Sinai.'
+They permitted the mixing of harsh and mellow wines, is a 'law of Moshe from Sinai.'
+We tithe the poor tithe in Ammon and Moav on the seventh year, is a 'law of Moshe from Sinai.'
+And every place that one of these laws will come up in that which we will explain of the Mishnah, I will explain it there in its place, with God's help.
+Therefore the types of laws that were established in the Torah, upon these principles that we have prefaced, are divided into five divisions:
+
+Section 9
+
+<b>The first division</b> are explanations transmitted from the mouth of Moshe and they have a hint in Scripture and it it possible to extrapolate them by way of reasoning. And about this there is no disagreement; if one says, "So has it been transmitted to me," there is nothing to say about it.
+
+
+Section 10
+
+<b>The second division</b> are the laws about which it is said, a 'law of Moshe from Sinai.' And there are no proofs about them as we have mentioned. Likewise here, none disagree with [such a law].
+
+
+Section 11
+
+<b>The third division</b> are the laws that they extrapolated by the ways of reasoning and a disagreement about them occurred, as we have mentioned – and the law was decided in them according to the majority. And this happens, when the investigation is given to divergence. And because of this, they say (Yevamot 76b), "If it is a [transmitted] law, we will accept it; but if it is a law [that is deduced], there is a rebuttal."
+Rather the disagreement and the investigation occurred about something that a [transmitted] law was not heard. And you will find in all of the Talmud that they are examining the basis of the reasoning that causes the disagreement between the disputants; and [so] they say, "About what do they differ," or "What is the basis of Rabbi x," or "What is [the difference] between them?"
+And they bring it about this matter in most places; and they mention the basis that causes the disagreement – for example, that they will say, "Rabbi x holds from claim z, and y holds from claim a," and similar to it.
+But one who would think that the laws about which they disagree are likewise transmitted from the mouth of Moshe and they think that a disagreement occurred by way of a mistake in the laws or because one of them received the true transmission and the other made a mistake in his transmission or he forgot or he did not hear from his teacher everything he was supposed to hear – and bring [as] a proof about this, that which they said (Sanhedrin 88b), "From when the students of Shammai and Hillel – who did not serve all that was required of them – multiplied, disagreement grew in Israel and the Torah was made to be like two Torahs"; this thing is very repugnant.
+And these are the words of one who has no intellect and does not have the fundamental principles in his hand and who disfigures the people from which the commandments were transmitted; and all of this is emptiness and naught. And what brought him to believe this faulty belief is his lack of cognition of the words of the sages that are found in the Talmud. As they found that all of the explanation that is transmitted from the mouth of Moshe is true, but they did not [take cognizance] of the difference between the transmitted fundamentals and the topical extensions that [the sages] extrapolated by investigation.
+But [as for] you, a doubt should not enter your heart [about] the disagreement of the House of Shammai and the House of Hillel; when they said (Berakhot 51b – Chapter 8), "We clean the room, and afterward rinse the hands" or "we rinse the hands, and afterward clean the room" – [that] you think that [the cause of this argument is that] one of these two things was not transmitted from the mouth of Moshe from Sinai.
+But [rather] the basis that causes them to disagree is what is mentioned in the Talmud (Berakhot 52b); that one of them forbids being served by an ignorant person and the other permits [it]. And so [too, with] all that is similar to these disagreements, that are the elaborations of elaborations.
+Rather, the matter of that which they said, "From when the students of Shammai and Hillel – who did not serve all that was required of them – multiplied, disagreement grew in Israel," is evident; in that when two people are of equal intellect and investigation and knowledge of the fundamentals from which reasonings extrapolate, no disagreement will occur in their reasonings in any way. And if it does occur, it will be minimal; as it is only found that Shammai and Hillel disagreed about isolated laws. 
+And that is because the thoughts of the two of them were very close – one to the other – in everything that they extrapolated by way of reasoning. And, likewise, the fundamentals that were given to this one, were like the fundamentals given to that one.  
+But when the diligence of the students towards wisdom slackened and their reasoning weakened – in comparison to the reasoning of Hillel and Shammai – disagreement occurred among them in the investigation of many things; as the reasoning of each and every one of them was according to his intellect and to what he had in hand of the fundamentals.
+And nonetheless, they should not be blamed; as we cannot force two sages that debate in investigation, to debate according to the intellect of Yehoshua and Pinchas. And, likewise, we have no doubt about that which they debated [just] because they are not like Shammai and Hillel or like those before them; as the Holy One, blessed be He, did not command His service in this manner.
+But [rather] He commanded us to listen to the sages of the generation, as it is stated (Deuteronomy 17:9), "to the judge that will be in those days."
+And it is through these ways that disagreement occurred; not because they erred in the laws, and one is saying truth and the other is saying falsehood. And how evident is this matter to all that give cognizance to it! And how precious and great is this fundamental principle about the commandments!
+
+
+Section 12
+
+<b>And the fourth division</b> are the ordinances that the prophets and the sages ordained in each and every generation, in order to make a fence around the Torah. And about them did the Holy One, blessed be He, command to do them, and it is what He said in the general statement (Leviticus 18:30), "And you will guard My guarding" – and the received tradition came [to explain] (Yevamot 21a), "Make a guarding around my guarding." And the sages called them ordinances.
+And sometimes a disagreement occurs about them, because one sage forbids this because of that, and another sage does not agree with him. And this is often [found] in the Talmud, that they say," Rabbi x decrees this because of this and that and Rabbi y did not decree [it]." And this is likewise one of the reasons for disagreement.
+As behold, chicken flesh with milk is a rabbinic ordinance [that is] in order to distance [us] from sin. And in the Torah, only the flesh of beasts and animals was forbidden, but the sages forbade chicken flesh in order to distance [us] from the [Torah] prohibition. And among them is one who does not ordain this ordinance; as Rabbi Yose [HaGalili] would permit chicken flesh with milk, and all the people of his city would eat it, as is made known by the Talmud (Shabbat 130a).
+And when there occurs agreement about one of the ordinances, none can disagree with it on any account. And when its prohibition spreads to all of Israel, we may not disagree with that ordinance – even the prophets, themselves, were not permitted to abrogate it. And so, they said in the Talmud (Avodah Zarah 36a) that Eliyahu, his memory should be for the good, was not able to abrogate one of the eighteen things that the House of Shammai and the House of Hilled decreed. And they brought a reason for this – that it is since their prohibitions spread to all of Israel.
+
+Section 13
+
+<b>The fifth division</b> are the laws that are made by way of investigation and consensus about things that occur among people – that do not have in them an addition to a commandment, nor a subtraction – or about things that are of benefit to people in matter of the Torah. And the sages called them decrees and practices.
+And it is forbidden to transgress them; and Shlomo, peace be upon him, already said (Ecclesiastes 10:8), "one who breaches a fence will be bitten by a snake." And these decrees are very numerous and are mentioned in the Talmud and in the Mishnah – some of them about what is prohibited and forbidden, and some of them about monetary issues.
+And there are some of them that are the decrees that the prophets decreed, like the decrees of Moshe and Yehoshua and Ezra, like they said (Megillah 4a – Chapter 1), "Moshe decreed for Israel that they should ask and expound about the laws of Pesach on Pesach." And they said (Berakhot 48b – Chapter 7), "Moshe decreed <i>hazan</i> (the first blessing in the grace) at the time that the manna fell for Israel." But the decrees of Yehoshua and Ezra are many.
+And there are some of them that are decrees attributed to individuals among the sages, as they said (Mishnah Sheviit 10:3), "Hillel decreed <i>pruzbul</i>," (Gittin 34b) "Rabban Gamliel the Elder decreed," (Beitzah 5a) "Yochanan ben Zakkai decreed," and in the Talmud [one frequently finds], "Rabbi x decreed, Rabbi y decreed."
+And there are some of them that are decrees attributed to the many sages, as they said (Ketuvot 49:), "In Usha, they decreed," or as it is said, "The sages decreed" or "It is a decree of the sages," and many that are similar to it.
+
+Section 14
+
+<b>If so,</b> all of the laws that are mentioned in the Mishnah are divided into these five divisions. And they are explanations transmitted from the mouth of Moshe and they have a hint in Scripture or it is possible to bring a reasoning to reason like them; and 'laws of Moshe from Sinai'; and those which were extrapolated, about which a disagreement occurred; and ordinances; and decrees. 
+And the reason that required them to write the disagreement that occurred between two opinions is what I will say – that if the laws were written as they were determined without the disagreement, and the words of the sage that the law is not like were [just] pushed off, it is possible that someone who received the transmission of the opposite of the thing that was determined to be the law from the sage that disagrees with that opinion, or someone who leans towards his opinion, will come afterwards. And [so] a doubt will come into our souls: how did this man receive that thing x is forbidden, when the mishnah says that it is permissible – which is the opposite of this matter – and he is a man of truth? 
+And because of this, when these opinions are written, this breach will be sealed. As when the recipient [of such an opinion] will say, "I have heard that this and that are forbidden," we will say [back] to him, "You have spoken [well] and that is the opinion of x, but the many disagree with him," or "y disagreed with him, and the law is like the opinion of the one that disagrees, because [the latter's] reasoning is more correct," or "because we have found something else that supports him (Mishnah Eduyot 1)."
+But the reason that required them to write the words of the individual [alongside those] of the many is because it is possible for the law to be like the individual. And therefore, it comes to teach us that when a line of reasoning is obvious (straightforward), even if it is [that of an] individual, we listen to him – even though the many disagree with him.
+And the reason that required them to write the opinion of a man and afterwards that he recanted from that opinion – for example, when they said, "The House of Shammai said like this and the House of Hillel said like this and that, and the House of Hillel recanted to instruct like the words of the House of Shammai" – is in order to inform you of [the need for] the love of truth and the power of righteousness and faith.
+As behold, when these honorable, pious and magnanimous men, who were outstanding in their wisdom, saw that the words of the one who is in disagreement with them were better than their words and [that] their investigation is correct, they conceded to him and recanted to his opinion. All the more so, when other people see that the truth is leaning towards the one with which they have a conflict, should [such a one] lean towards the truth and not stiffen his neck. And this is the [meaning of the] verse (Deuteronomy 16:20), "Justice, justice shall you pursue." 
+And about this the sages said (Avot 5:7), "Concede to the truth." They wanted to say [with this] – even though you can save yourself [in the argument] with rhetorical claims; when you know that the words of your fellow are true, [but] your claim upon him looks clear because of his weakness or because of your ability to distort the truth, recant to his words and abandon the fight.
+
+Section 15
+
+<b>And when</b> the redactor thought to compose this book upon this structure, he saw [fit] to divide it into six divisions:
+<b>The first division</b> is of the commandments that are obligated with that which grows from the ground, like forbidden mixtures, the sabbatical year, <i>orlah</i>, the priestly and levitical tithes and the other statutes of the presents [from the field].
+<b>The second division</b> is of the seasonal times of the year and the holidays and that which we are obligated about them, and the differences in their laws, and that which is forbidden in them and that which is permitted in them, and those laws and commandments which are proper to associate with each of their times. 
+<b>The third division</b> is of sexual relations, and the distinctions that exist in the laws between men and women – for example, levirate marriage, release (<i>chalitsah</i>), marriage contracts, betrothals, divorce bills and that which is fitting to say about each of its sections.
+<b>The fourth division</b> is of civil laws, disputes between a man and his fellow, commerce, give and take (sales and purchases), and land partnerships and that which is similar to it.
+<b>The fifth division</b> is of the matters of the sacrifices, according to the differences of their laws and the multiplicity of their topics.
+<b>The sixth division</b> is of the matter of [types of] purity and their opposite.
+And he called each of its divisions, Order – [such that] the first division is the Order of Seeds (Zeraim); the second is the Order of Appointed Time (Moed); the third is the Order of Women (<i>Nashim</i>); the fourth is the Order of Damages (Nezikin); the fifth is the Order of Holy Things (Kodashim); and the sixth is the Order of Purities (Tahorot). (And their mnemonic is <i>zeman nakat </i>).
+And he began with the Order of Seeds because it includes the commandments specific to the seed of the earth. And the seed of the earth is the sustenance of all animals, and since it is impossible for man to live without eating food, the service of God would not be possible [without it]. And because of this, he began by speaking about the commandments specific to the seed of the earth.
+And afterwards, he spoke about the Order of Appointed Time, as the way of their arrangement in the Torah is like this, as it is stated (Exodus 23:10-11). "Six years you shall sow (your field and six years shall you prune your vineyard) [your land] and gather in its yield; but in the seventh you shall let it rest and lie fallow." and it states afterwards (Exodus 23:12), "Six days you shall do your work," and afterwards (Exodus 23:14), "Three times a year you shall hold a festival for Me."
+And afterwards, he saw [fit] to begin with the laws of women before the laws of damages in order to follow the Scripture that stated (Exodus 21:7), "When a man sells his daughter as a slave," and (Exodus 21:22), "When men fight, and one of them pushes a pregnant woman," and afterwards (Exodus 21:28), "When an ox gores a man." And because of this, he had the Order of Women precede the Order of Damages. 
+And the Book of Exodus includes these four topics, the topic of the Order of Seeds and the Order of Appointed Time and the Order of Women and the Order of Damages.
+And after he spoke about the matter of Exodus, he spoke about the matter of Leviticus, according to its arrangement, and he arranged Holy Things after Damages.
+And afterwards Purities – as so did Scripture arrange them – and he had the law of sacrifices precede before the law of [types] of impurities and purities, as behold, it only began the [topic of purity] in Parshat Shemini 
+And when he gathered all of these six general types of commandments, he saw [fit] to divide each of these categories to more specific categories, according to what is fit. And he called the name of each one of the specific [categories], tractate. Afterward, he divided the material that is in each of the specific categories into sections and he called each one, chapter. And afterward, he divided the material of each chapter into small sections that are clear to understand and easy to know by heart and to teach, and he called the name of each one of these small sections, law (halacha [more commonly referred to as mishnah]).
+And he divided the material in the Order of Seeds, as I will say: He began with the Tractate of Blessings (<i>Berakhot</i>). And the reason that required him to begin with it is that when an expert physician wants to preserve the health of a healthy person upon the state that it is in, he begins by ordering the dietary regimen at the beginning of his medical prescriptions. And therefore, this sage saw [fit] to begin with Blessings, as anyone who eats does not have allowance to eat until he recites a blessing. And [so], he saw fit to order Blessings at the beginning of his words, so that he would order the food in a regimen that has substance to it. 
+Afterward he saw [fit] to organize his words so that it would not be lacking any matter of all the matters, and therefore he spoke about the [entire] category of the blessings that a person is obligated about for nourishment and for the commandments. And the only commandment that a person is obligated about every day is the recital of Shema alone. And it is not correct to speak about the blessings over the recital of Shema before he speaks about the recital of Shema itself. Therefore, he began, "From when do we recite the Shema," and everything that is connected to it.
+And afterwards, he went back to the topic of the Order, and that is to speak about the commandments of the seed of the earth. And he began with Tractate Peah (Corner) after Blessings, because with all of the [other] gifts that a person is obligated about with the seed, he is not obligated until after his reaping it, but the standing grain is obligated in 'peah,' when it is still in the ground. And because of that, he began by speaking about it.
+And he arranged Tractate Demai after Peah, because the poor also have a right to ['demai'], just like they have to 'peah' – and so did they say, "We [can] feed 'demai' to the poor."
+And after Demai [came] Kilayim; as so did Scripture arrange them in the Order (Parsha) of Kedoshim Tihiyu (Leviticus 19:9), "you shall not reap all the way to the corner of your field," and after it (Leviticus 19:19), "you shall not sow your field with 'kilayim' (a forbidden mixture). 
+And he arranged Sheviit (Seventh [Year] after Kilayim. And it would have been correct for Tractate Orlah to be after Kilayim – as so are they arranged in the Torah – were it not that he saw that 'orlah' is not from the commandments that a person is compelled to do; as the whole time that he does not plant a tree, he is not obligated in Orlah; but the seventh [year] is from the commandments that a person is compelled to do; and also as the sabbatical year has its own specific Order (parsha) in the Torah. And therefore he began by speaking about the sabbatical year.
+And he arranged Tractate Terumah Gedolah (The Great Priestly Tithe) after Sheviit because 'terumah' is the first gift that we remove from the seed.
+And he arranged Maaser Rishon (First Tithe) after Terumah because it is in the second rank after 'terumah' in the law of separation.
+And he arranged Maaser Sheni (Second Tithe) after Maaser Rishon, according to the order of their ranks.
+And he arranged Tractate Challah afterward because after we take out all of these gifts – which are 'terumah' and maaser rishon and [maaser] sheni – then we grind it and make it into flour and knead it, and then we become obligated in 'challah.'
+And when he finished speaking about the seed and its gifts, he started to speak about the topic of the fruits; and he arranged Tractate Orlah after Tractate Challah.
+And afterwards, Bikkurim (First Fruits), as so did Scripture arrange them – 'orlah' in the Book of Leviticus, and 'bikkurim,' in Parshat Ki Tavo (in Deuteronomy). And the number of the divisions in the Order of Seeds came to eleven tractates.
+And afterwards, he divided the Order of Appointed Time into its specific categories, as he did with the Order of Seeds. And he started with Tractate Shabbat, because it is the first in rank and because it is in every seven days and [so] its time appears frequently; and also [because] the Torah began with it in the section of the appointed times.
+And after Shabbat, he arranged Eruvin, because it is on the topic of Shabbat.
+And after it, Pesachim (Pesach Sacrifices), which is the beginning of the commandments given through Moshe. And it is, likewise, the second commandment after Shabbat in the section of the appointed times.
+And afterwards, he arranged Shekalim (Coins), as [these sections] are arranged in the Torah.
+And he arranged Kippurim (Atonements) after Shekalim, according to their arrangement; as the commandment of 'shekalim' is in Parshat Ki Tissa (in Exodus) and 'kippurim' is in Parshat Acharei Mot (in Leviticus).
+And afterwards, he came to conclude his words about the three pilgrim festivals. And before this, he spoke about 'pesachim,' and it remained for him to speak about the matter of Sukkot and Shavuot. And he only found things about Shavuot that are [common] to all of the holidays to speak about, and that is Tractate Beitzah (Egg). And he began with Sukkah (Booth) before Beitzah due to the multiplicity of commandments that there are on Sukkot.
+And the only time period mentioned in Scripture that remained for him to speak about was Rosh Hashanah. And after Beitzah, he spoke about Rosh Hashanah
+And when he finished his words about the appointed times stated in the Torah, he went back to speaking about the times of the fasts mentioned in the Books of the Prophets; and these are the fasts that the prophets ordained. And [so] afterwards, he arranged the topic of fasts.
+And after the fasts, he arranged Megillah (about Purim), since it was an ordinance of the prophets that was later than those that ordained the fasts.
+And after Megillah, he arranged Moed Katan (about the intermediate festival days), because there is the connection between it and the days of Purim that fasts and eulogies are forbidden on both of them.
+And when he finished speaking about the times and their obligations and all that is connected with them, he concluded the topic with Tractate Chagigah, the topic of which is the obligation of the three pilgrim holidays. And he left it for last, because it is not a general matter, because it is only an obligation on the males, as it is stated (Exodus 23:17), "all of your males shall be seen." And the material in the Order of Appointed Time came to twelve tractates.
+Afterwards, he divided the material in the Order of Women. And he started with Tractate Yevamot (Levirate Marriages); and the reason that required him to start with Yevamot and not to start with Tractate Ketubot (Marriage Contracts) – and the investigation of the intellect would adduce that it is fitting to have it precede – is rather because marriage is something that stands in the discretion of a man and his will, and [so] the court is not able to coerce a man until he marries a woman; but with levirate marriage, it is compelled to do it and to say to him, "Either release or [marry]." And starting with things that are compelled before things that are not compelled is correct and fitting. And therefore, he started with Yevamot.
+And he arranged Ketubot afterward.
+And after Ketubot is Nedarim (Vows); as the whole section of vows (in the Torah) and its examination is [about] the vows of women, as it is stated (Numbers 30:17), " between a man and his wife, between a father and his daughter." And when the marriage is complete and the woman enters the marriage canopy, her husband has the authority to abrogate her vows. And because of this he made Nedarim adjacent to Ketubot.
+And after Nedarim, he arranged Nezirut (Nazirite Separation), because 'nezirut' is also in the category of vows, and when a woman vows to be a nazirite, her husband can abrogate [it]. And therefore, he arranged Nezirut after Nedarim.
+And when he finished speaking about marriages and that which follows from them regarding abrogation of vows, he began the topic of divorce – since divorce comes after marriage. And [so] he arranged Gittin [Divorce Bills] after Nezirut.
+And after Gittin is Sotah (Wayward Woman), as its subject is from the topic of divorces; as when the sotah is unfaithful, we must coerce the man and the woman regarding divorce, as I will explain in its place.
+And after Sotah, he arranged Kiddushin (Betrothals). And it should be asked here, "For what [reason] did he arrange Kiddushin last, and it would have been correct for it to be arranged before Ketubot?"
+And if you say that he did not arrange it before Ketubot in order to not separate between Yevamot and Ketubot – as their subject is one, and it is the matter of sexual relations – and that their words should be connected; yet if this was necessary, its redactor should nonetheless have written it after Gittin; so that it be in order; first Kiddushin, and after it Gittin, and their order would [then] be correct.
+And the answer would be that its order was made like this because it was his desire to go according to the order of Scripture, which had divorce precede marriage. And that is what the Holy One, blessed be He, said (Deuteronomy 24:1-2), "and he writes her a bill of divorce and he hands it to her[...] and she leaves his household and she becomes the wife of another man." And from His words that He stated, "and she becomes the wife of another man," we learned a chapter from the chapters of Kiddushin, as it is elucidated in the Talmud (Kiddushin 5a), "'Becoming' is compared to 'leaving.'" And the sections of the material in the Order of Women come to seven tractates.
+Afterwards, he divided the material in the Order of Damages, and he divided the first tractate into three parts. And he began with Bava Kamma (the First Gate) and its topic is speaking about [causes] of damage – for example, an ox, a pit, a destroyer (a fire or a grazing animal) – and the law of one who damages. And a judge is not allowed to have anything precede his removing damage from people; and because of that, he had it precede the other laws.
+And afterwards, Bava Metzia (the Middle Gate); and its topic is speaking about claims and deposits and rental agreements and the law of a borrower and a renter, and all that is fitting to connect with this topic – as Scripture did, since after the laws of the ox, the pit, the destroyer and "when men fight," it spoke about the four [types] of guardians (Exodus 21-22).
+And afterwards, Bava Batra (the Last Gate); and its topic is speaking about division of lands and the laws regarding families and neighbors and the nullification of buying and selling due to a blemish found in [the items], and speaking about sales and acquisitions and how it is appropriate to judge them, and guarantees and inheritances. And he arranged this section last because it is all received tradition and words of reasoning, and it is not elucidated in the Torah.  
+And when he made known the subject of the laws, he started to speak about the judges, the authors of the ordinances and of these laws. And [so] he arranged Sanhedrin (High Court) after Bava Batra.
+Indeed, Tractate Makkot is connected to Tractate Sanhedrin in some textual variants, and it is counted as part of it. And they said that because he said, "These are the ones strangulated" [near the end of Sanhedrin], he attached to it, "These are the ones lashed" [at the beginning of Makkot]; but this is not a true reason. [Rather], it is a tractate on its own. And it was made adjacent to Sanhedrin because the only people that have permission to punish and lash are the judges themselves, as Scripture stated (Deuteronomy 25:2), "the judge shall put him down and give him lashes in his presence, by count, according to his evil."  
+And after Makkot, he arranged Shevuot (Oaths) because there are similarities between the end of the tractate that preceded and the beginning of this tractate in their laws and judgements; and they are similar one to another, as is mentioned in the Talmud (Shevuot 2a). And he [also] connected it to that topic, since it is also about the acts of judges, as the only who can coerce [the taking of] an oath is a judge.
+And when he finished speaking about laws and judges and all that is unique to the acts of judges regarding disagreement and the obligation of oaths, he came to speak about the topic of testimonies (Eduyot) and the majority of the subject of this tractate is to remember in it all of the laws that were testified to by lucid, trustworthy people, whose testimony is worthy to rely upon. And this is a section of the laws, as testimonies must be recited in front of judges. And likewise, all testimony that they testified [in this tractate] was testified in the court. And he arranged it after Tractate Shevuot, because there is a constant need for Tractate Shevuot, [whereas] Eduyot are (proposals) [depositions] of words that they testified about in front of the judges at certain times, and [the judges] accepted them from them.
+Afterwards, he started to speak about idolatry, since its topic is a compulsory thing for a judge to know. And then he will be complete – when he will know the practices of those idolatries and their laws, and what is needed for them; and then he will know how to judge upon it. As anyone who worships the star of Saturn with the worship of the star of Venus or prays to the star of Jupiter with the prayer of Mars is not liable for death, as has come [down] from the clear received tradition. And he left this tractate for last because the matter of idolatry only occurs once in a thousand times at infrequent times.
+And when he finished everything that the judge would need, he started with Avot (Fathers). And he did this for two [reasons]:
+The [first] one is to inform that the consensus and the received tradition are true and correct; and that it was received [one generation] from [another]. And therefore, it is fitting to honor a sage of [the tradition] and to place him in an honored status, since the teaching came to him; and he is in his generation like those [sages of the tradition] in their generations. And so did they say (Rosh Hashanah 25a), "If we have come to call the court of Rabban Gamliel into question, etc." They said, "Shimshon in his generation was like Aharon in his generation; Yiftach in his generation was like Shmuel in his generation." And about this matter, there is a great ethical teaching for people: that they not say, "Why should we accept the judgement of x or the ordinance of Judge y?"
+And the matter is not like this, as judgement does not belong to Judge y, but rather to the Holy One, blessed be He, who commanded us about it, as it is stated (Deuteronomy 1:17), "for judgment is God’s." Hence it is all one judgement, and they received it one man from another through the passing generations.
+And the second matter is that he wanted to remember in this tractate the ethical teaching of each sage among the sages, peace be upon them, so that we learn the virtues from them. And there is no man that needs this thing more than the judges – as when unlearned people would not be masters of virtue, damage would not accrue to the masses, but rather only to [the person in question], but when a judge would not be a master of virtue and modest, he would damage himself and damage [others].
+Therefore the start of his words in Tractate Avot was judicial ethics, as he said, "Be deliberate in judgment." And the judge must be restrained by all of the matters that are in Tractate Avot – for example, that he be deliberate in judgement, and not be quick to execute a legal decision, as it is possible that there be a hidden matter in that case, as they said [about such a case], peace be upon them, "A deceitful case."
+And he should also not prolong the judgement when he he know that here is nothing hidden about it; as this is called oppression in judgement. And he should make efforts in interrogating the witnesses and to be careful  at the time of the interrogation that the witnesses not learn something from his words that will help their interest; and he should not teach a claim to [one of] the litigants – and this is called lawyering.  
+And he should not profane himself by the company of unlearned people, lest it be a disgrace. And he should not drop out of sight, to the point that people not be able to see him anytime they need him, lest the destitute get destroyed. And he should not seek rest and [physical] delights, lest the truth be destroyed, and [so that] desire not pull him away.
+And he should not want to go in front of his colleagues to judge [a case] and he should not force himself to be among the judges [about a case], lest he become suspect.
+And he needs to go above and beyond in all of his cases [to seek] compromise. And if he is able to not come to a legal decision all of his days, but [rather] make compromise between the two litigants, 'behold how good and how pleasant' [is this]. But if he cannot, then he should make a verdict.
+And he should not push, but [rather] he should give long periods of time to the litigant and allow him to plead for himself the whole day – and even though he is verbose and speaks depravity and idiocy.
+And if [the truth of a litigant's claim] is impossible according to that which appears from their claims, he should make the verdict immediately; as we see our rabbis doing regarding the tying of hands and the striking of the officer and lashing and punishing and the stripping of clothes and the tearing up of endorsed contracts, when they found that which obligated [them] to do this, and many similar to this. And [about that which is] similar to this commandment, they said (Sanhedrin 6b), "Let the judgement pierce the mountain." 
+And in general, the judge must be like an expert physician: As long as he can heal with foods, he will not heal with medications. But when he sees that the illness is strong and it is impossible for it to be healied with foods, he will heal with light medications that are close to the nature of food – for example, liquids and spiced or treated preserves. And if he sees that the illness gets stronger and that these things do not subdue it and are not the antidote, he goes back to heal it with strong medications and he makes him drink powerful medications, for example, 'sakmonia,' and that which is similar to it from the bitter and harsh medications. 
+So [too], the judge must take efforts to make a compromise. And if he cannot, he judges gently and he appeases the litigant with a soft word. And if he cannot [do this either] because of the cruelty of one of the litigants who wants to win with deception and violence, he should strengthen himself against him, and 'pound the evildoers below him.'
+And the judge needs to not greatly pursue the pleasures of the world and the love of wealth and rank, as Scripture stated (Exodus 18:21), "that hate profit." And they, peace be upon them, said (Ketubot 105b), "'By justice a king sustains the land, etc.' – if a judge is similar to to a king who does not need anything, he will sustain the land; but if he is similar to a priest who searches out the threshing floors, 'he will destroy it.'"
+And since it is apparent that the judge needs all these ethical teachings in order to discipline himself with them – if so, how pleasant and correct was the arrangement of Tractate Avot and everything that accompanies it after Tractate Sanhedrin; as [the former] includes all of these ethical teachings; and also added to them are other topics that bring to separation from the world and [from] the honor of the world and to growth and acts of straightness and fear [of God]. 
+And when he finished [discussing] judicial ethics, he started to elucidate [the proceedings in the case of] their mistakes – as it is impossible for anyone who has the nature of flesh and blood not to err and not to sin. And therefore he arranged Horayot (Legal Decisions) after Avot, and, with it, he concluded the Order of Damages. And the divisions of the material in Damages came to eight tractates.
+And afterwards, the divided the material regarding Holy Things, and he began with sacrifices of the priests, which [comprise] Tractate Zevachim (Slaughterings).
+And after Zevachim is Menachot (Meal Offerings), as is their order in the Torah.
+And when he finished the topic of the slaughterings of holy things and that which accompanies them, he spoke about the topic of the slaughter of the other slaughterings, according to the order of Scripture. As behold, after it stated (Deuteronomy 12:11), "And it shall be the place that the Lord chooses[...], there will you bring, etc.," it stated (Deuteronomy 12:15), "But whenever you desire, you may slaughter and eat meat." And [so] he brought Chullin (Profane Things) after Menachot. 
+And after Chullin is Bekhorot (Firstlings), likewise according to the order of Scripture; as after it stated, "But whenever you desire," it stated (Deuteronomy 12:17), "You may not eat in your settlements of the tithes of your grain or wine or oil, or of the firstlings of your herds and flocks."
+And when he finished speaking about the topics of the holy things, he arranged the monies of assessments, as they are also holy. And [so] he brought Arakhin (Assessments) after Bekhorot.
+And after Arakhin is Temurah (Exchange), likewise according to the order of Scripture.
+And when he finished speaking about all of these categories, he brought afterward Tractate Keritot (Excisions). And in it, he spoke about all of the commandments that bring an obligation of excision [if one transgresses them], and all that accompanies that topic. And the reason because of which he arranged this category in Holy Things is because anything that has an obligation of excision for its volitional transgression, has an obligation of a sin-offering for its accidental comission, with little exception, as will be elucidated there.
+And after Keritot, he brought Meilah (Misappropriation), as the things for which one is obligated for misappropriation are less severe than the ones for which one is obligated a sin offering.
+And he brought Tractate Tamid (Perpetual [Sacrifice]) after Tractate Meilah. And he left it for the end because there is not [any] talk about the way of wisdom or about the forbidden and about the permissible in it. Rather, it is a description that speaks about how they would offer the perpetual (daily) sacrifice, in order to do so perpetually.
+And after Tamid, he brought Middot (Measurements). And its only topic is a description of the measurement of the Temple and its shape and its building. And all of the topic and the purpose of this category is so that when the Temple will be built  – soon, in our days – there is a need to preserve and to [replicate] that model, and its shapes and its forms and its size; because it was given with the holy spirit, as it states (I Chronicles 28:19), "All this that the Lord made me understand by His hand on me, I give you in writing."
+And when he finished speaking about the animal sacrifices and everything that accompanies them and the shape of the House within which we sacrifice them, he arranged Tractate Kinnim (Nests) after it. And there is no topic in this tractate besides speaking about mixtures of birds when bird sacrifices would get mixed up, these with those. And he left this topic for last because it is not definitive, since it is possible that they will get mixed up or [that] they will not get mixed up; and also the talk about it is very little, as will be elucidated in its place. And with them, he concluded the Order of Holy Things, and the sections of the material in the Order of Holy Things came to eleven tractates.
+Afterwards, he divided the material in Purities, and he started with Tractate Kelim (Vessels). And its topic is to group all of the main categories of impurity and to remember all that acquires impurity and that does not acquire impurity – as when it reminds us [of] that which acquires impurity, we will know all of the things that acquire impurity and that do not acquire impurity.
+And he brought Oholot (Tents) after Kelim, and its topic is to speak about the impurity of a corpse. And he had this tractate precede, since it is the most severe of all of the impurities.
+And after it is Negaim (Blemishes), and its topic is that it speaks about the blemishes of tsaraat (a type of skin disease) – as one with tsaraat gives off impurity in a tent, and it has some similarity to the impurity of a corpse, as will be elucidated in its place.
+And when he finished [with the] impurity of a corpse and that which is similar to it, he came to speak about the topic of purification – and that is [effected by] the red cow (heifer). And [so,] he brought Tractate Parah (Cow) after Negaim.
+And when he finished speaking about severe impurities and the nature and manner of their purification, he spoke about the topic of the lighter impurities that only [require] the setting of the sun [before they can be purified]; and [so,] he arranged Tractate Tahorot (Purities) after Parah. And he called its name Tahorot as a euphemism, as the talk in it is about the purification of impurity; and also since knowledge of impurities requires [one] to know the topic of purity.  
+And lest one will think that the matter of calling the name of the Order, the Order of Purities, and that he called one tractate from it, Purities, is a glitch of the author's – we say that it is not a glitch for the sages of logic to call the specific category by the name of the general category that includes it.
+And when he finished [the topic of] severe impurities and the manner of their becoming pure and he spoke about the lighter impurities, he brought afterwards the laws of purification; and [so,] he arranged Mikvaot (Ritual Baths) after Tahorot. 
+And he left Niddah (Menstruant Woman) after all of these [other] impurities because it is not a general impurity for all of the human species. And [so], he arranged Niddah after Mikvaot.
+And after Niddah is Makhshirin (Preparations). And the correct thing would have been to arrange Niddah after Zavim (People with Discharges), but he had Makhshirin precede Zavim like Scripture had it precede – as behold preparations [for impurity] are in Parshat (Vayehi Bayom Ha)Shmini, and people with discharges are in Parshat (Zot Tihiye Torat Ha)Metzora.
+And after Zavim is Tevul Yom (One Immersed that Day) as Scripture stated (Leviticus 15:32), "This is the law concerning he who has a discharge and he who has an emission of semen." And all of these initial impurities include the body; meaning to say when a person contacts them, all of his body becomes impure. And because of this, he [now] came to speak about the impurity of each and every limb, on its own. 
+And [so,] he arranged Yadayim (Hands) after Tevul Yom.
+And after Yadayim is Oktzin (Stems). And he left it for last, because they extrapolated it by the ways of reasoning and it does not have any source in Scripture [itself]. And with it did he conclude his book. And the divisions of the material in Tahorot came to twelve tractates.
+And the number of all of the tractates of the Mishnah were sixty-one and the chapters, five hundred and twenty-three.
+
+Section 16
+
+<b>Afterwards,</b> he saw [fit] to suffice with the names of those that received [the tradition] of those close [in time] to him, [starting] from Shimon the Righteous. And his words in the Mishnah were terse words that included many matters. And it was all lucid to him, due to the sharpness of his intellect – though for someone less than him, the content is complex in his eyes – as the early sages would only write for themselves.
+Therefore, one of his students saw [fit] – and that is Rabbi Chiya – to compose a book and to follow after his teacher in it, and to explain what had become garbled in the words of his teacher. And that is the Tosefta, and its purpose is to elucidate the Mishnah. And it is possible to extrapolate the Tosefta's explanation from the Mishnah [itself] after great exertion, but he extrapolated them to teach us how to engender and bring out matters from the Mishnah. And so [too] did Rabbi Oshaya.
+And Rav composed the Bereita – and it is Sifra and Sifrei. And [also] many others [did the same]; like they said, "When Rabbi x came, he brought a teaching in his hand."
+And nonetheless, these [texts] were not smooth like the words of the Mishnah, and their matter was not as organized or terse in their words. And therefore it – I mean to say the Mishnah – was the main [text] and all of the [other] compositions go up after it and are secondary to it, and it is the most honored by all. And when they compared it to those compositions, 'the maidens saw her and acclaimed her.'
+And everyone that came after this honored composition only came to devote his attention and effort to reflecting upon the words of the Mishnah. And one generation after another did not cease from reflecting upon it, and investigating and explaining it – every sage according to his wisdom and his understanding.
+And they disagreed about the explanation of some laws in it, due to the many years [that intervened]. And there was no group [of sages] that did not reflect on the Mishnah and reveal novel understandings and make comparisons to other matters, until it came the time of Ravina and Rav Ashi, who were the last of the sages of the Talmud. And Rav Ashi secluded himself to compose the Talmud and saw [fit] for himself to do for all the words of those that came after our Holy Rabbi, what our Holy Rabbi had done for the words of all that came after Moshe. 
+And he included all of the words of the speakers and the intellect of those that reflect and the explanations of the commentators, and collected them; and he compressed it all with his wisdom and with the straightforward soul and honor for wisdom that the Holy One, blessed be He, gave him, and he composed the Talmud.
+And his intention with it was four things:
+And the [first] was the explanation of the Mishnah and everything that came out of it, which encompasses many matters of disagreement among the commentators and the claim of each commentator against his fellow and the exhibition of the true claim; and that was the first of the intentions that he intended.
+And the second was [to establish] the legal decision with one of the two disputants that disagreed about the words of the Mishnah or its explanation or novel understandings that developed from it and became attached to it. 
+And the third is regarding novel matters that the sages of each generation extrapolated from the Mishnah; and the exhibition of the essence and the proofs that the teachers of the Mishnah taught and relied upon in their words in the Mishnah, such that their words were Ordered as they were Ordered; and the ordinances and decrees made after the Holy Rabbi until this author.
+And the fourth is [the inclusion of] homilies (<i>drashot</i>) that are fitting according to the topic of each section that happens to have a homily.
+And [about] this fourth matter – I mean to say the homily that is found in the Talmud – it is not fitting to think its value to be little and its purpose to be lacking. Rather there is great understanding in it, as it contains amazing riddles and beautiful wonders. 
+As when one observes these homilies with intellectual observation, [matters] of the true good – about which there is nothing higher – are understood from them. And from them are revealed theological matters and true things that the men of wisdom would keep away and did not want to reveal, and all that the philosophers attained over the generations. And if you glance at it according to its simple meaning, you will see matters about which nothing is farther from the intellect than them.  
+And they did this thing for wondrous ends: One of them it to sharpen the ideas of their students and to draw their hearts. 
+And also to blind the eyes of fools who will never illuminate their hearts. And if they had shown them the illumination of truths, they would have turned their faces [away] from them, according to the shortcomings of their natures. As it is stated about them and those similar to them, "We do not reveal the secret to them" – because their intellect is not complete in order to accept the truths with according clarity.
+And likewise, some of the sages did not want to reveal the secrets of wisdom to some [other sages]. And they already mentioned (Chagigah 13a) that an honored man of the sages initiated with men who were experts in the wisdom of the Story of Creation (<i>maaseh bereishit</i>) whereas he was an expert in the Story of the Chariot  (<i>maaseh merkavah</i>): He said to them, "Teach me the Story of Creation and I will teach you the Story of the Chariot"; and they said to him, "The  matter is good." And when they taught him the Story of Creation, he abstained from teaching them the Story of the Chariot. 
+And God forbid that he did this because of an evil heart to prevent [them from] wisdom or to have an advantage over them; as these traits are ugly in one of the silly ones – all the more so, with these honored pious ones. Rather, he did this thing because he saw himself to be fitting to receive that which was with them and that they were not fitting to receive that which was with him.
+And he brought the words of Shlomo about this matter (Song of Songs 4:11), "honey and milk under your tongue." And they, peace be upon them, explained and said that the sweet wisdoms that a soul finds pleasant – just like the palate finds honey and milk pleasant – must be hidden; and they should not be spoken about and they should not be raised to the lips or tongue in any fashion. And this is [the meaning of] what he said, "under your tongue" – that these matters are not from what is fitting to teach and to analyze in the gatherings of wisdom.
+And nonetheless, they should hint hidden hints in writing. And when the Holy One, blessed be He, removes the mask of foolishness from the heart of the one that He wants – after he has exerted himself and accustomed himself to wisdoms – then he will understand [something] of them, according to his wisdom.
+And a person has no [access] to wisdom and its pursuit and its efforts, but rather [must] leave its realm to the Creator and pray to Him and supplicate that He make him understand it and teach him and reveal to him the hidden secrets of Scripture; as we found with David, peace be upon him, who did this when he said (Psalms 119:18), "Open my eyes, that I may perceive the wonders of Your Torah." And when the Holy One, blessed be He, opens the eyes of a person and shows him what He shows him, it is fitting for him to conceal it, as we have said. 
+And if he hints to them, he should hint [only[ slightly to one who has a complete intellect and is known [as a man of] truth, as they elucidated and revealed in many episodes in the Talmud. And hence, it is not fitting for a wise man to reveal that which he has known from the secrets, except to someone who is greater than him or like him. As if he reveals it to a fool, even if [the latter] will not disdain it, it will not find favor in his eyes. And hence the sage said (Proverbs 23:9), "Do not speak to a fool, for he will disdain your sensible words."
+And also as teaching to the masses requires that it be by way of a riddle and a parable – so that it includes the women, the youths and the children before their intellects mature; and then they will reflect upon and comprehend the matters of these hints. And about this matter, Shlomo, peace be upon him, hinted when he said (Proverbs 1:6), "To understand a proverb and an expression, the words of the wise and their riddles."
+And on account of these causes, the sages, peace be upon them, arranged their words in homilies – in a manner that will push off the intellect of the fool, according to his thinking. 
+And it is not fitting to attribute the lack to that homily, but rather one should think that the lack comes from his intellect. And when he sees one of their parables that is very hard to comprehend even its simple meaning, it is fitting for him to be very perturbed by his intellect that did not understand the matter – to the point that there would be a lack in matters of faith, that it be completely foreign in his eyes. As behold, minds have meliority – one over the other – according to the meliority of temperaments. And [just] like we find the temperament of one man to be more straight then another man, so [too], the intellect of one man is more complete than the intellect of another man.
+And there is no doubt that the intellect of one who knows an illustrious thing is not like the intellect of one is [trying to] comprehend that thing. As the one is called actual intellect and the [other] is called potential intellect. And because of this, there are things that are absolutely true and lucid in the eyes of some men; and for another man, they are foreign and impossible – in accordance with [their] level of wisdom.
+And behold, I will give you a lucid parable: For example, if we would ask one of the learned men of medicine and mathematics and music who is swift in natural science and wise and learned, but he is uninitiated and devoid of the wisdom of geometry and astronomy, and we would say to him, "What do you say about a man who claims that the mass of the sun that we see as if it is a small circle, and he says that it is the mass of a sphere and the size of that sphere is one hundred and sixty six and three eighths (166.375) times the size of the sphere of the earth; and that the sphere of the earth according to which we have made these measurements is a sphere the circumference of which is twenty-four thousand (Roman) miles"; and that in this way, he be able to come to know how many miles there are in the measurement of the size of the sphere of the sun, 
+there is no doubt that this man of clear thought who is learned in all of the wisdoms that we said will not find it in himself to maintain such a belief, and all of this will be far-fetched in his eyes and unfathomable.
+And his learned question that will come to him at first thought is that this claim is null; as how is it possible for a man standing on one (small) measure of the earth to know the size of the mass of the sun and its circumference and the measure of its surface, until his mind encompasses it, [just] like it encompasses the measurement of a part of the earth?
+And he will also say, "How is this possible? And behold, the mass of the sun is extremely far, and even the correct sight of the mass of the sun is impossible for us; and we only perceive its radiance alone. And how can a man come to the level that he is able to measure it and be exact in its measurement to three eighths [of a Roman mile]? This thing is worthless like nothing else." And there will be no doubt in his heart that this claim is null and that it cannot be. 
+But when he accustoms himself to the study of the books of measurements and the wisdoms of what is fit – spheres and the rest of values that are evaluated one against the other – and he goes from there to the organized book about this matter and that which is similar to it – I mean to say, the well-known book of the properties of the planets: the book of Almagest – then this claim will become clear to him and it will be considered a true claim that has no doubt and that has proof to it.
+And there will be no difference for him between the mass of the sun being this size and the sun existing. And his mind will accustom itself to believe the thing that if first strongly pushed off and he will [now] believe it with complete belief.
+Behold this can be. And we did not agree about this man to whom we asked this matter that he should be lacking from the other wisdoms, but [rather] that he be well learned and of a clear nature and wise; and that the question that we asked him be from the questions of scholastics, which is a [only] step through which to get to theology.
+All the more so will the matter be with one who has no wisdom at all and has not accustomed himself to any of the ways of scholastic wisdom, but [rather] 'has gone from the intellect of his mother to the intellect of his wife,' when we ask him one of the theological questions that are hidden in the homilies. There is no doubt that they [will be] far-fetched in his eyes, like the distance of the heavens from the earth, and his mind will be too small to understand any part of them.
+And therefore it is fitting that we judge these homilies favorably and that we investigate them well. And we should not hasten to distance any of their matters, but [rather] when one of their words is far-fetched in our eyes, we should train ourselves in the wisdoms until we can understand their content in that thing – if our hearts can encompass this great thing. As behold, the sages – even though they had a desire to learn and they were good in thought and effort, the company of pious and honored men and the distancing of everything that there is in the world – would attribute the lack to themselves, when they evaluated themselves according to [those who were] before them.
+And that is [the meaning of] what they said (Eruvin 53b), "The hearts of the early ones are like the opening of a hall, and of the later ones are [not] even like a needle for crevices."
+And all the more so, us; as wisdom has disappeared from us. And [it is] like the prophet informed us (Isaiah 29:14), "And the wisdom of its wise shall fail, and the understanding of its sage shall vanish" – the verse identified each one of us with four things: weakness of intellect; strengthening of desire; laziness in seeking wisdom and alacrity in benefit from the world – 'the four bad afflictions.' And how can we not attribute the lack to ourselves when we evaluate [ourselves in comparison] to them?
+And since they, peace be upon them, knew about this matter that all of their words were clear and immaculate and that there was no dross in them, they commanded about them and warned that a person should not mock them. And they said (Gittin 57b), "Anyone who mocks the words of the sage is judged in burning excrement, etc." – and you do not have any greater burning excrement than the foolishness that brought him to mock [them].
+And therefore, you will not ever find one who distances their words except for a man seeking desire and who gives precedence to tangible pleasures, who has not enlightened his heart with any of the bright lights.
+And since they knew the truth of their words, they spent all of their days in this occupation, and commanded to pore over it all of the night and part of the day, and considered it to be the end of wisdom. And so it is.
+And they said (Berakhot 8a), "The Holy One, blessed be He, only has in His world the four cubits of the law (halakha) alone." And put your heart to this thing – since if you examine it according to its simple meaning, you will find it very far from the truth; as if the four cubits of the law alone are the appropriate focus and the other wisdoms and traits are thrown behind His back. And at the time of Shem and Ever and after it, when there was no halakha, can we say the there is no share in the world to the Holy One, blessed be He, at all?
+But if you investigate this matter intellectually, you will see in it a wonderful thing from the wisdoms, and it will add a great principle about the disciplines. And I will elucidate them for you in order that it be an example for the rest of what comes to your hand. And hence, place your heart to it as is fit.
+
+Section 17
+
+<b>Know that the ancients</b> investigated a great investigation – in that they were given wisdom and proper thought – until it became established for them that everything that exists, perforce, requires a purpose for which it has its existence. As it is not for an empty thing that what exists, exists.
+And when this general rule became established for them, they began to discern all of what exists to know the purpose of all of the species in existence.
+And they saw that anything that exists which is crafted – [by which] I mean to say it was made for a craft (for a specific use) – its purpose is known and there is no need to investigate about that thing; since the craftsman would not not do the work unless its purpose was sketched in [his] heart.
+And the example of this is like it is said that the blacksmith only makes a saw after he has thought in his heart how he can separate the wood's bonds, until the form of the saw becomes revealed to his heart and he begins to make it in order to cut with it. If so, we know that the intention of the saw is to raise it to the wood (to cut it); and the intention of the axe is to [chop] with it; and the intention of the needle is to connect one garment with another garment; and [so, too] with all things that exist, the existence of which is crafted.
+But that which was created by Divine crafting and natural wisdom – for example, types of trees and grasses and types of quarries in the ground and types of stones and types of animals – there are some of them for which the purpose of their existence is hidden and no one knows it at all; unless it is made known by prophecy or with the power to know the future, but it is impossible with rational investigation. 
+[This is] because it is not within man's ability to investigate to the point that he will understand and know for what reason nature produced some ants with wings and some without wings; and the reason it also produced [insects] with many legs and others with few legs; and what is the purpose of this [insect] and that ant.
+But with things that are larger than this – [that] their action is more revealed – however, the advantage of the men of wisdom in knowing the purpose of their creation is revealed. And according to one being wiser and [more] impassioned and of clear thought, so will his knowledge be more complete.
+And therefore, when the Holy One, blessed be He, gave to Shlomo the wisdom He promised him, he knew from the secrets of the creation of these types that are possible for a person to know, [but only] inasmuch as he is a person. 
+And he spoke about the purpose of the creation of trees and grasses and types of life, as Scripture stated (I Kings 5:13), "He spoke about trees, from the cedar in Lebanon to the hyssop that grows out of the wall; and he spoke about beasts, birds, creeping things, and fishes." And this was testimony that he had a Divine spirit within him. And it stated afterward, "And they came from all of the nations to hear Solomon’s wisdom."
+However, in general, one should know that all of what exists under the sphere of the moon came into existence only for man.
+And [with regards to] all types of animals, there are some of them for his food – like sheep and cattle and the rest of them; and there are some for his use, for [things] other than foods – like the donkey to carry upon it that which he cannot bring in his hand, and horses to reach with them the path of a long journey in a few days; and there are types of them that we do not know their purpose, but they have a use for man and we [just] don't recognize [it].  
+And so [too with] trees and plants: some of them are for his food and some of them are for his healing from his illnesses; and so [too with] grasses and other species.
+And [regarding] everything that you find from the animals and the plants that does not have a use [for] nourishment, and there is no [other use] for it according to your thinking, know that this thing is from the weakness of our intellects. And it is impossible for any grass or for any fruit or for any type of animal – from the elephants to the worms – that it not have a use for man. And the proof to this is that, behold, in each and every generation, grasses and types of fruit that were not known to those before us are revealed to us, and they have great uses.
+And it is not in the ability of man for his mind to encompass the use of every plant of the earth. However, the matter becomes revealed over the generations, by means of experimentation. 
+However if you will say, why were the lethal plants created – for example the grass that is called <i>byish</i> and 'blood grass' – which a man can die from and they do not have a use; it is fitting for you to know that they do have a use. For if they kill when [people] eat it, they do not kill when they use it as a salve on the surface of the body. And when you recognize that there is great use for man in the viper and in the snakes, all the more so [should we expect usefulness] from that which are less damaging than they.
+And when they found that the purpose of all of these matters was for the existence of man, we needed to likewise investigate why man exists and what was the intention of his creation.
+And when they spent much time investigating this matter, they found that man has very many activities. As, behold, all types of animals and trees have only one activity or two activities; just as we see that palm trees have no activity besides putting out dates, and so [too with] the other trees. And so [too with] the animals, you will find among them one that only weaves like the spider and one that builds like the <i>shemaimit</i> – which is small wild bird that nests in homes during the hot season – and one that devours like the lion.  
+But man does many actions – one differing from the other. And they investigated his activities – [each] activity – to know the purpose of his creation, from these activities. And they found that his purpose is one activity alone, and that because of it, he was created. And the rest of his activities are to maintain his support so that he perfect himself in that activity.
+And that activity is to depict for himself the intellectual secrets and to know the truths, according to what they are. As it is to be reasoned that it be worthless and false that the purpose of man is for eating and drinking and sexual intercourse or to build a wall, since all of these events that recur to him do not add to his inner power; and also since he shares this with most of the animals.
+And wisdom is that which adds to his inner power and takes him from the level of disgrace to the level of honor – as behold, he was a man in potential and he became a man in actuality, [since] before man understands and knows, he is considered like an animal. He is only distinguished from other types of animals by [his] reasoning – as he is [unique in being] a reasoning life-form – meaning to say through the reasoning with which he depicts ideas to himself.
+And the most honored of the ideas to depict to himself is the unity of the Holy One, blessed be He, and all that accompanies that matter from the theological. As the other wisdoms are only to train him in them, until he reaches the knowledge of Divinity. And discussion about this to its end would be very lengthy.
+However the depiction of ideas necessitates the distancing of most bodily pleasures; as the beginning of understanding will depict that the ruin of the soul [comes] from the enhancement of the body, and the enhancement of the soul [comes] from the ruin of the body.
+As when a man pursues desires and increases the physical over the intellectual and turns his intellect to his desires until, he returns to being like an animal that only depicts for itself eating, drinking and intercourse, the Divine power [in man] – meaning to say, the intellect – is no longer known.
+And he then returns to being as if he were a reduced and lowly creature in a sea of hyle – and the explanation of a sea of hyle is emptiness (<i>tohu</i>). And it has become clear from these introductions that the purpose of the world and all that is in it is the wise and good man. 
+And when it becomes clear to a man that he is from the type of men that are of mind and deed – I mean to say with mind, to depict with his intellect the truth of things according to what they are, and to grasp all that is possible for a man to grasp; and the deed is the enhancement and regulation of the natural things and that he not be drowning in [physical] pleasures and that he not partake of them except for that which is for the care of his body and the regulation of all the character traits – and so, the man that accords with this is the purpose and the aspiration.
+And this thing is not known only from the prophets, but [rather] the sages of the transitory nations that did not see the prophets nor hear their wisdom – they too – already knew that a man is not complete unless he encompasses mind and deed.
+And let the words of the famous sage among the philosophers who said, "God desires from us to be pious wise men," be enough for you. As when a man is a wise sage that pursues desires, he is not truly a sage; since the beginning of wisdom requires that a person not partake of bodily indulgences, except that which is for the care of the needs of his body. And when we explain Tractate Avot, we will complete this matter and elucidate it according to what is fit.
+And so [too] have we found that the prophet accuses and considers a sin the one who boasts that he is a sage that rebels against a commandment and pursues his personal desire. And this is [the meaning] of what he said (Jeremiah 8:8), "How can you say, 'We are sages, and the Torah of the Lord is with us'"?
+And so [too], if a man is likewise a servant [of God] and a nazarene and pushes off indulgences besides what is needed for the care of his body and he goes in all of the natural ways according to the straight path and he attaches himself to all of the pleasant traits but does not have wisdom, this one too is lacking completeness. But he is more complete than the first – still, the deeds that he does are not in the correct way and the true path. 
+Therefore the sages said (Avot 2:5), "A boor cannot fear sin and an ignorant person cannot be pious," as we have elucidated. And anyone who says about an ignorant person that he is pious belies the sages, who were most definitive about this matter. And he likewise belies the intellect.
+And therefore you find the command in all of the Torah, "and study them[...] and do them," bringing wisdom before action. As, with wisdom, he will arrive at [proper] action, but with [proper] action, he will not arrive through it to wisdom. And this is [the meaning] of that which they, peace be upon them, said (Kiddushin 40b) that study brings [one] to [proper] action. 
+But there remains one question, and that is that a man could say, you have already said that the Divine wisdom did not create a thing for naught, but rather for substance; and that of all of the creations under the sphere of the moon, the most glorious of all of them is man; and that the purpose of man is to depict ideas for himself. But if so, why did the Holy One, blessed be He, create all the people that do not depict ideas for themselves?
+And we see that most people are bereft of cunning and devoid of wisdom [and] seek desire; and that the wise man who reviles the world, he is [only] one of many – you will only find one in a generation, among the generations. 
+The answer to this is that these people came into existence for two reasons: The first is that they serve that one [that is wise]. As were all the people to pursue wisdom and philosophy, the care of the world would be obliterated and [this] species of animal would become lost from the world in a few days.
+Since man is very lacking and would need many things, he would have to study plowing and reaping and to thresh and to grind and to bake and to fasten tools for these crafts in order to complete the production of his sustenance with them. And so [too], he would need to study spinning and weaving in order to weave that which he wears; and to study building to build a place in which to have shelter; and to make the tools for all of these crafts. And there is not enough in the life [span] of Methushelach to study all of these crafts that a man perforce requires for his livelihood. And when would he find free time to study and to acquire wisdom?
+Therefore, these other people came into existence to take care of these activities that are required for the country, such that the sage will find his needs at hand and that the earth will be inhabited and wisdom be found.
+And how well-spoken was the one that said, "Were it not for the lunatics, the world would remain barren." And there is no lunacy in the world comparable to the lunacy of man – as he is weak in his soul and of slight physique and he travels from the beginning of the second district of the seven districts of inhabitation to the end of the sixth; and he crosses seas in the wintertime and goes through arid lands in the dry season and the summer, and puts himself in danger from the animals of the field and from snakes in order to earn dinars (money).
+When he gathers all of the golden coins for which he sold the strength of his complete soul and he [acquires] a portion from them, he begins to divide them among the craftsmen to build him a foundation upon the [bedrock] of the earth with plaster and stones in order to put up a wall upon it that will stand many years. And [yet] he knows that there do not remain in the years of his life that which would wear out a building made from reeds. Is there [any other] idiocy and lunacy like this?
+And so [too], all of the pleasures of the world are wildness and complete silliness, yet they are the cause for the inhabitation of the earth. And therefore, the sages, peace be upon them, called one who does not have wisdom, 'people of the earth (<i>am haarets</i>),' meaning to say that they only come into existence for the inhabitation of the earth. Therefore they associated their name with the earth.
+And if a man will say that behold, we see an idiot and fool and he is disengaged from the world – he does not exert himself in it and others serve him and busy themselves with his affairs; and it is [even] possible that the one that runs his affairs is a wise and sage man – the matter is not like one might think, since the leisure of this fool likewise makes and prepares this bounty for the man that the Creator desires to give it to.
+And even though he rests because of his abundant money or property, he commands his servants to build a palace that is of perfect beauty and to plant a notable vineyard like the kings and all who are similar to them do. And it is possible that this palace is prepared for a pious man who will come at the end of days and be sheltered one day by the shade of one of these walls and it will be the cause through which he will be saved from death. [It is] as it is stated (Job 27:17), An evildoer "prepares [it], but the righteous wears [it]."
+Or they will take a cup of wine from that vineyard to make a balm called <i>taryaka</i> from it and a pure and complete man bitten by a viper will escape death through it. And this is the practice of the Holy One, blessed be He and His wisdom, in which he uses nature for 'distant plans, [like] the work of a master craftsman.'
+And the sages, peace be upon them, elucidated this matter (Berakhot 58a): [They] said that Ben Zoma would stand upon the Temple mount and would see Israel going up to celebrate and say, "Blessed is the One that created all these to serve me," as he, peace be upon him, was singular in his generation.
+And the second reason for the existence of one who has no wisdom is because men of wisdom are very few, and this thing is required by Divine wisdom. And when it was required by the primordial wisdom, one cannot say, "Why was it so?" Just like one cannot ask why there are nine spheres and seven planets and four fundamental elements, as all of these and that which functions like them, were required to be that way by the first existence.
+And the sages, peace be upon them, already elucidated this, and Rabbi Shimon ben Yochai said about the men of his generation – and even though most of them were honorable – (Sukkah 45b), "I have seen the sons of ascent and they are few. [...] If they are two, they are me and my son." And therefore, the masses were created to give company to the sages, that they not be desolate.
+And maybe you will think that this purpose is small, yet it is more necessary and fitting than the first. As behold, the Holy One, blessed be He, maintained evildoers in the Land of Israel in order to give them company and to remove desolation from the pious souls. This is [the meaning of] that which is stated (Exodus 23:29), "I will not drive them out before you in a single year, lest the land become desolate."
+And the sages explained this matter also and said (Berakhot 6b), "What is 'for this is all of man' (Ecclesiastes 12:13)? The whole world was only created to join with this one" – the explanation [of which] is, to remove sadness and desolation from His solitary one.
+And, if so, it has become elucidated from all that we have said that the intention in the creation of all that there is in the present and transitory world is only for the man who is complete in wisdom and in deed, as we said. And when you reflect and study these two matters from their words, peace be upon them – I mean to say wisdom and deed – from that which they elucidated and hinted, you will know that what they said, "The Holy One, blessed be He, only has in His world the four cubits of the law (halakha) alone," was correct.
+And we have [digressed] from the matter that we were involved in. But I brought [up] these things because they edify faith and stimulate the pursuit of wisdom, and they are not trifling, according to what I see.
+And behold, I return to our topic. And when Rav Ashi finished writing the composition of the Talmud according to what it is, the greatness of his composition and its powerful utility were testimony 'that the spirit of the Holy God was in him.'
+And that which is found in the composition of Rav Ashi in the Talmud is thirty-five tractates. And we only found something in the Order of Seeds (Zeraim) on Berakhot alone. [And we do not find anything] on Tractate Shekalim in the Order of Appointed Time (Moed), and [also] not on Tractate Eduyot in the Order of Damages (Nezikin) and [also] not on Tractate Middot and Tractate Kinnim in the Order of Holy Things (Kodashim). And we also only found Tractate Niddah alone in the Order of Purities (Tohorot).
+Afterwards Rav Ashi passed away in Babylonia – after he finished the Talmud, as we mentioned.
+And so [too], did the sages of the Land of Israel do what Rav Ashi did – they wrote the Jerusalem Talmud (Yerushalmi); and its author was Rabbi Yochanan. And the Jerusalem Talmud is found to be five complete orders.
+But there is not found Talmud on the Order of Purities in any manner – not in the Bavli and not in Yerushalmi – except for Tractate Niddah, as we have mentioned. However a person can explain that Order after great exertion and toil and can have the Tosefta and the bereitot assist him; and he can collect all of the laws that come on this topic in all of the Talmud and produce in his mind the essential principles of the tractates and their topics from these laws, as you will see that we will explain in that Order, with God's help.
+And when all of the sages, peace be upon them, died – the last of which [were] Ravina and Rav Ashi – and the Talmud was already finished, the goal of the intention and all of the wherewithal of all who came after it, was only to understand their words that they wrote. And one should not add to it nor take away from it.
+And the Geonim (early post-Talmudic scholars) wrote many commentaries, but not one of them was able to complete a commentary of the whole Talmud according to his opinion. There are those that were prevented by the shortness of the days of his life, and some of them that were prevented by the affairs of men in [adjudicating] their legal cases.
+And many of them wrote compositions of legal decisions – some of them in the Arabic language and some of them in the Holy Tongue – for example, the Halakhot Gedolot, the Halakhot Katanot, the Halakhot Pesukot, the Halakhot of Rav Acha of Shabacha, and the other ones.
+But the Halakhot that the great Rabbi Yitschak (Alfasi), may his memory be blessed, produced, suffices in place of all of those compositions. As [the former] includes all of the purpose of the legal decisions and laws that one needs in, this, our times – [by which] I mean to say the time of the exile. And there in his legal decisions, he elucidated all of the mistakes that were found in those that were before him. And there is only an objection against him in a few laws – they do not [even] reach ten, in any event. 
+But the commentaries that are found by all the Geonim make known the preeminence of each one according to the preeminence of the intellects of their authors. And the wise man who looks into the Talmud is able to understand the intellect of each and every Gaon from his words and from his explanations. 
+And when the time came to us, we followed the custom of those that passed regarding investigation and interpretation and effort according to our ability, in order to recieve what we hope will benefit in reward from the Creator. And [so], I collected everything that came to my hand of the explantions of my master, my father – may his memory be blessed – and others, until our teacher, Rabbi Yosef HaLevi. Since the heart of that man in the Talmud is startling to the one that looks at his words and the depth of his intellect in investigation, until it can almost be said about him, 'and there was no king like him before him' in his way and approach. And I also gathered what I found of his laws in what he explained to himself; and also explanations that appreared [correct] to me according to the weakness of our ability, and that which we have learned from wisdom. And I have composed a commentary in three Orders: Moed, Nashim and Nezikin, besides four tractates which I now plan to compose but have not found the time to speak about.
+And I likewise composed a commentary on Chullin due to the great need for it. And this is the pursuit that we have been involved in with all of the investigations that we have been investigating. And afterward, I found [fit] to write a composition about the Mishnah, since there is a great need for it, according to the matter that I will elucidate in the end of my words [here].  
+
+Section 18
+
+<b>And that which</b> called me to write this composition is that which I saw that the Talmud does to the Mishnah something which is impossible to arrive at by reasoning ever. As it brings fundamental principles and it says that this mishnah is testifying about such and such a matter, that this mishnah is lacking words and the correction of the words should be like so, or that this mishnah is from x and his opinion is such; and it also adds to its words and removes from them and reveals its reasons. And I saw that when [the present] composition will be done on all of the Mishnah according to the matter that I will elucidate, four great purposes will [be accomplished].
+The one is that we teach the correct explanation of the Mishnah and the meaning of its words. As if you were to ask the greatest of the Geonim about the explanation of a law of the Mishnah, he would not be able to tell you anything unless the knew the Talmud of that law by heart; or he would say to you, "I will see that which is [written] about it in the words of the Talmud." As it is not possible for a man – unless he is an expert in reseach – to know all of the Talmud by heart; and all the more so in that one law of the Mishnah is explained in four or five pages – since one matter leads to another and [to] arguments and objections and rebuttals – to the point that he will not know [how] to choose the concise [conclusion] from the [Talmud's] explanation of the Mishnah.
+And behold, what will he do about a law the explanation and legal decision of which is only completed in two or three tractates?
+And the second purpose is the decisions, since I will tell you in the explanation of each law, according to [which of the various opinions] is the law.
+And the third goal is to be like an introduction to anyone who is a beginner to the research of wisdom. And he can gather from it a path to check speech and its clarification, and he will then be like one who encompasses all of the Talmud in his mind. And it will be a great assistance to him in all of the Talmud.
+And the fourth goal is that it be a mnemonic for the one who [studied] and knew [the Talmud, such that] all that he read will always be present in front of his eyes, and his [knowledge of] Mishnah and Talmud will be arranged in his mouth.
+And when I depicted these matters to myself, 'I shook my garment' (hastened) to write that which I proposed to do. And my interest in this composition of the Commentary of the Mishnah is like [that of its] explanation by the Talmud. And [so,] I choose the true explanations and push off the explanations that appear to be rejected in the Talmud; and I will reveal the causes and the reasons for which a disagreement between the disputants occurred in some of the disagreements, and according to who is the law as it is elucidated in the Talmud. 
+And in all of this matter, I will keep to being short in [my wording], so as not to confound the reader – as our commentary is not [meant] to give understanding to stones, but  [rather] to those that have a heart with which to understand. 
+And I saw [fit] that my composition be arranged according to the custom that all of the commentators practiced. And that is that I will write the words of the Mishnah until the end of [a] law, [and] afterward, I will speak about the explanation of that law, according to that which we envision and arrange. And afterwards, I will take the second law – likewise – until the end of the mishnah. And [regarding] any law that is streamlined and elucidated, I will [only] write it and we will not need to speak about it.
+And you should know that in all places wherein the House of Shammai and the House of Hillel disagree, the law is always like the House of Hillel, besides in well-known [exceptions] when the law is like the House of Shammai. And only in those do I say to you that the law is like the House of Shammai when I explain them.
+And so [too], the law is as it is stated by every undifferentiated (when no author is identified) mishnah that does not contain a disagreement, besides once among the [very] many. And in those unusual laws, I say to you that this undifferentiated [mishnah] was rejected and is not the law. But in other disagreements, I will not require you to spend much thought about them, but [rather] I say to you according to who the law is, immediately. And even if there will be an individual and the many, I say to you, the law is like the many.
+And God should teach us to be in front of the truth and distance us from its opposite, with His help, the high and elevated God.
+
+Section 19
+
+<b>And I saw</b> fit to bring ten [appendices] before I begin [the Commentary]. And they, in God's faith, do not have in them a great benefit with regard to the matter that we are dealing with. [But] it will benefit one who masters them [if] he wants to be complete in his Mishnah.
+<b>The first</b> [appendix] relates to the count of the sages that are mentioned in the Mishnah and that the laws are called according to their names; the second is regarding the count of the sages that are mentioned in the Mishnah because of a story that happened at one time or for an ethic that they learned from him or from a homily that he said; the third is to make known that which was disseminated about the lineage of the sages in the Mishnah; the fourth is regarding the sages that were in the same generation and the generations that some of the sages overlapped with others of them; the fifth is regarding the elucidation of the name of the students and their teacher, according to what is disseminated; the sixth is regarding the making known of the names [of the authors] of the undifferentiated ones, and to add to their acquaintance; the seventh is regarding the mention of their levels, according to that which was done by the redactor; the eighth is regarding their relation to lands and crafts and people and families; the ninth is regarding the people that disagreement occurred about must of their words; the tenth is regarding the distribution of their laws, [to whom is attributed] many or few. 
+
+Section 20
+
+<b>The first</b> is regarding the count of the sages that are mentioned in the Mishnah and that the laws are called according to their names there. We have already said in the introduction to our words that the redactor of the Mishnah abridged his words in the recounting of the names of the people that received [the tradition], to start [only] from Shimon the Righteous and his companions, and that the entire transmission [that he records] goes back to Shimon. And the number of these people according to whose name all of the laws and the challenges and the rectifications and the decrees were written in all of the Mishnah is ninety-one men. And these are them: 
+Rabbi Eliezer ben Horkanos, Rabbi Eliezer ben Yaakov, Rabbi Eliezer the son of Rabbi Yose HaGalili, Yehoshua ben Perachiah, Rabbi Yehoshua ben Chananiah, Rabbi Yehoshua ben Karcha, Rabbi Yehoshua ben Beteira, Rabbi Yehoshua ben Horkanos, Rabbi Elazar ben Azariah, Rabbi Elazar ben Yehudah the man of Bartota, Rabbi Elazar bar Tsadok, Rabbi Elazar ben Shamua, Rabbi Elazar ben Chisma, Rabbi Elazar ben Parta, Rabbi Elazar beRebbi Shimon, Rabbi Elazar ben Pavi, Rabbi Yehudah ben Elaai, Rabbi Yehudah ben Betira, Rabbi Yehudah ben Bava, Rabbi Yehudah ben Abba, Rabbi Yehudah ben Tabai, Rabbi Shimon ben Gamliel, Rabbi Shimon ben Yochai, Rabbi Shimon the Twine-spinner, Rabbi Shimon ben Nanas, Rabbi Shimon ben HaSagan, Shimon ben Shetach, Shimon HaTeimani, Rabbi Shimon ben Azzai, Rabbi Shimon ben Zoma, Rabbi Shimon ben Elazar, Rabbi Shimon ben Yehudah, Rabbi Shimon ben Beteira, Rabbi Shimon the brother of Azariah, Rabbi Chaninah the Deputy of the priests, Rabbi Chaninah ben Antigonus, Rabbi Chananiah ben Chakhinai, Rabbi Chananiah ben Gamliel, Rabbi Nechuniah ben Elinatan the man of Kfar HaBavli, Rabbi Yishmael, Rabbi Nechemiah, Nechemiah the man of Beit Deli, Rabbi Yochanan ben Nuri, Rabbi Yochanan the High Priest,  Rabbi Yochanan ben Zakkai, Rabbi Yochanan ben Baroka, Yochanan ben Gudgada, Rabbi Yochanan the Shoemaker, Rabbi Yochanan ben Yeshua the son of Rabbi Akiva's father-in-law, Rabbi Yose ben Meshullam, Rabbi Yose ben HaChotef Efrati, Rabbi Yose HaGalili, Yosef ben Yoezer, Yosef ben Yochanan, Rabbi Yose Bar Yehudah, Rabbi Yose the Priest, Yosef ben Choni, Rabban Gamliel, Rabban Gamliel the Elder, Dostai the man of Kfar Dima, Rabbi Dostai beRebbi Yannai, Abba Shaul, Rabbi Tarfon, Rabbi Meir, Rabbi Akiva, Rabbi Chutspit, Rabbi Natan, Nachum the Scribe, Rabbi Mayasha, Rabbi Tsadok, Nachum the Mede, Rabbi Dosa ben Horkinas, Rabbi Elaai, Rabbi Kuvri, Papias, Rabbi Matia ben Cheresh, Natai HaArbeli, Shemayah and Avtalyon, Hillel and Shammai, Rabbi Zechairah ben HaKatzav, Admon, Chanan ben Avshalom, Rabbi Yadua the Babylonian, Akavia ben Mehalalel. Rabbi Yakim the man of Chadir, Menachem ben Seganai, Rabbi Yaakov. And we did not keep [the chronological] order in the [list] of their names .
+
+Section 21
+
+<b>The second [appendix]</b> relates to the count of the sages that are mentioned in the Mishnah because of a story that happened at one of their times or for an ethic with which they rebuked or a verse about which he said a homily.
+The Mishnah has already brought the name of many of the sages, and not because there is reliance upon them them for something of the laws about the prohibited and the permitted. But rather they are mentioned because of something that happened in one of their times or he taught ethics – for example, those that are mentioned in Avot. And from him we learned that ethic or that homily that he expounded, [that] does not teach the prohibited and the permitted, and they wrote the matter in his name. And the number of people whose mention comes upon one of these matters that we mentioned – and that which is similar to them – are thirty-seven men. And these are they:
+RabbI Yehoshua ben Levi, Rabbi Elazar HaKappar, Rabbi Elazar ben Arakh, Rabbi Eliezer HaModaai, Yehudah ben Teima, Rabbi Shimon ben Netanel, Rabbi Shimon ben Akashia, Rabbi Shimon ben Chalafta, Chaninah ben Dosa, Chananiah ben Chizkiah ben Garon, Rabbi Chananiah ben Teradyon, Rabbi Nechunia ben HaKaneh, Rabbi Yishmael ben Pavi, Yochanan ben HaChorani, Rabbi Yose bar Yehudah the man of Kefar HaBavli, Rabbi Yose ben Durmaskit, Rabban Gamliel the son of Rabbi Yehudah HaNassi, Rabbi Shimon the man of HaMitspeh, Choni the Circle-maker, Rabbi Horkanos, Rabbi Yannai, Rabbi Nechorai, Antigonos the man of Sokho, Rabbi Chalafta the man of Kfar Chananiah, Rabbi Levitas the man of Yavneh, Rabbi Yonatan, Shmuel the Little, Ben Bag-Bag, Ben Heh-Heh, Rabbi Elehoeinai ben HaKof, Chanme'el the Egyptian, Rabbi Shimon ben Menasia, Abba Shaul ben Botnit, Zechariah ben Kevutal, Bava ben Buta, Rabbi Yishmael the son of Rabbi Yochanan ben Beroka, Rabbi Yishmael beRebbe Yose.
+And likewise [here], I did not intend to mention these in [chronological] order. If so, the total number of sages mentioned in the Mishnah is one hundred and twenty-eight.
+And there are two [other] men the mention of which was brought in the Mishnah, and they are Elisha the other (Acher) – and we did not number him in the category of these pure ones because of the matter that was known about him – and Menachem, the colleague of Shammai – and likewise we did not number him, as there is not found anything about him in the Mishnah in any way, such that he should be escorted by one of all of the things that we recounted.
+
+Section 22
+
+<b>The third [appendix]</b> relates to when it is made known about the lineage of the sages of the Mishnah. Among them are [that] Rabban Gamliel is the son of Rabbi Yehudah HaNassi and Rabbi Yehudah HaNassi is the son of Rabban Gamliel the son of Rabban Shimon ben Gamliel the Elder, [Gamliel the elder being] the son of Rabban Shimon ben Hillel HaNassi. And [that Hillel] is Hillel the Babylonian upon which a group of the later sages relied upon and [went] according to his opinion. And [this group] was called the House of Hillel.
+And this Hillel is from the [descendants] of Sheftiah the son of Avital the son of David. And [about] these seven sages it has already been made clear that they are from the seed of David.
+And among them are four that are from the congregation of converts. And they are Shemayah and Avtalyon and Rabbi Akiva and Rabbi Meir.
+And among them are priests: Shimon the Righteous, to whom all the laws go back, to fulfill that which is stated (Deuteronomy 33:10), "They shall teach Your laws to Yaakov"; and Rabbi Elazar ben Azariah is also tenth [generation in the line] of Ezra; and Shimon his uncle, and he is known [as] Shimon the brother of Azariah; and Rabbi Elazar ben Shamua; and Rabbi Chaninah the Deputy of the priests; and Rabbi Shimon his son, and he is known [as] Rabbi Shimon the Deputy; and Yishmael ben Pavi; and Yochanan the High Priest and Rabban Yochanan ben Zakkai; and Yose ben Yoezer; and Rabbi Yose the Priest; and Rabbi Tarfon; Rabbi Elehoeinai ben HaKof, Chanme'el the Egyptian. 
+And the rest of them are from Israel and no lineage about them that I know about is known.
+
+Section 23
+
+<b>The fourth [appendix]</b> relates to the sages that were in the same generation and the generations that some of the sages overlapped with others of them: Shimon the righteous and Rabbi Dosa ben Horkinas were in one generation, and Rabbi Dosa ben Horkinas had length of days, to the point that he reached Rabbi Akiva and the men of his generation. And that is the first group.
+But the second [one] was Antigonos the man of Sokho and and rabbi Elazar ben Charsom.
+And the third group was Yose ben Yoezer the man of Tsereidah, and Yose ben Yochanan the man of Jerusalem.
+And the fourth group was Yochanan be Matityah and Yehoshua ben Perachiah and Nitai of Arbel.
+And the fifth group was Choni the circle-maker and Rabbi Elehoeinai ben HaKof and Yehudah ben Tabai and Shimon ben Shetach.
+And the sixth group was Akavia ben Mehalalel and Shemaya and Avtalyon and Admon and Rabbi Mayasha.
+And the seventh group was Shammai, Hillel, Menachem, Yehudah ben Batirah, Rabbi Pappias, Rabbi Yochanan ben Bag-Bag, Channaniah ben Chizkiah ben Garon, Nechuniah ben Hakaneh, Baba ben Buta, Rabbi Yochanan ben HaChurani, Rabban Gamliel the Elder and Nachum the Scribe. And these seven groupings [lived during the time of] the second Temple – from its beginning to its end – and did not see the destruction.
+But the group that was after these, that saw the destruction was Rabbi Eliezer ben Yaakov, Rabbi Tsadok, Rabbi Eliezer his son, Rabban Yochanan ben Zakkai and his students, Rabbi Yishmael ben Elisha the High Priest, Abba Shaul, Rabbi Eliezer HaModai, Rabbi Chaninah the Deputy of the priests, Rabban Gamliel, Rabbi Shimon his son, Rabbi Chaninah ben Antigonos, Rabbi Chaninah ben Dosa, Rabbi Chananiah ben Teradyon, Shmuel the Little, Rabbi Eliezer ben Parta, Rabbi Elazar ben Dimah, Chananiah ben Chakhinai and Rabbi Yehudah ben Baba.
+And the second grouping after the destruction was Rabbi Tarfon, Rabbi Akiva, Rabbi Elazar HaModai, Rabbi Elazar ben Azariah, Rabbi Yishmael, Rabbi Yehoshua ben Karcha, Chaninah the man of Ono, Shimon ben Nanas, Yochanan ben Baroka, Rabbi Yishmael his son, Rabbi Yochanan ben Gudgada, Rabbi Elazar Chisma and Rabbi Yehudah ben Teima. 
+And the third grouping was Rabbi Meir, Rabbi Yehudah, Rabbi Yose, Rabbi Natan, Rabbi Yochanan the Shoemaker, Rabbi Yose HaGalili, Rabbi Elazar ben Shamua, Shimon ben Azai, Shimon ben Zoma and Rabbi Chutspit the Translator.
+And the fourth grouping was Rabbi Yehudah HaNassi, Rabban Gamliel, Rabban Shimon his son, Rabbi Shimon ben Yochai, Rabbi Eliezer his son, Rabbi Shimon ben Elazar, Rabbi Yishmael beRebbe Yose and Rabbi Yonatan. And this group was the last of the groups of the Mishnah.
+
+Section 24
+
+<b>And the fifth [appendix]</b> relates to the elucidation of the name of the student and their teacher, as is made known: We have already prefaced in our introduction of our words that the Holy Rabbi, the redactor of the Mishnah, was a student of his father. And so [too] each one of his elders, peace be upon them, was a student of his father to Hillel [back] from Shimon the Righteous, as we mentioned. And so [too, up to] Rabban Yochanan ben Zakkai [back] from Hillel.
+And the students of Rabban Yochanan ben Zakkai were five: Rabbi Eliezer ben Horkanos – known for his affair, Rabbi Yehoshua ben Chananiah, Rabbi Yose the Priest, Rabbi Shimon ben Netanel and Rabbi Eliezer ben Arakh. And this is the grouping that was proclaimed for life in the world to come, as is made known in the Talmud (Chagigah 14b) – they and the students of their students.
+And Rabbi Akiva was a student of Rabbi Eliezer ben Horkanos and he was his prime teacher. And Rabbi Akiva did some study with Rabbi Tarfon, but he was not his teacher, but rather his colleague. Yet Rabbi Akiva would honor Rabbi Tarfon and say to him, "My teacher," and Rabbi Tarfon would say to Rabbi Akiva, "Akiva." And Rabbi Akiva had said to him, "Permit me to speak to to you from that which you have taught me," as is elucidated.
+And Rabbi Meir and Rabbi Shimon ben Yochai were students of Rabbi Akiva and he was their prime teacher. And Rabbi Meir did some study with (Rabbi Akiva) [Rabbi Yishmael] and others.
+And Rabbi Yehudah called Rabbi Elazar ben Azariah, "Ben Azariah," but he was his prime teacher.
+And whenever you find in the Mishnah, "Rabbi x said in the name of Rabbi y," know that he is his student. Therefore, he received [the teaching] from him. 
+And our Holy Rabbi did some study in front of Rabbi Elazar ben Shamua.
+And Sumkhos was a student of Rabbi Meir. And he thought to study in front of Rabbi Yehudah after [Rabbi Meir's] death, but it was not to be.
+
+Section 25
+
+<b>The sixth [appendix]</b> is to reveal from their names that were hidden and to add celebrity to them, until they would be [more] clearly recognized: The undifferentiated Rabbi Eliezer that is mentioned in the Mishnah is Rabbi Eliezer ben Horkanos, the student of Rabban Yochanan ben Zakkai.
+And the undifferentiated Rabbi Yehoshua is Rabbi Yehoshua ben Chananiah, the student of Rabbi Yochanan ben Zakkai.
+And the undifferentiated Rabbi Yehudah is Rabbi Yehudah ben Elaye, about whom it is stated, "There was a story about one pious man." And that is his name that was well-known among them.
+And the undifferentiated Rabbi Elazar is Rabbi Elazar ben Shamua the Priest that was in the generation of Rabban Gamliel – that our Holy Rabbi wanted to read in front of, but his students only let him read a little in front of him (Yevamot 84a).
+And Rabbi Shimon that is mentioned in the Mishnah anonymously (without his father's name) is Rabbi Shimon Bar Yochai the student of Rabbi Akiva, whose incident with the Roman emperor is known, and Rabbi Elazar [son of Rabbi Shimon] was his son (Shabbat 33b).
+And Ben Azzai and Ben Zoma and Ben Nannas are Shimon ben Azai and Shimon Ben Zoma and Shimon ben Nannas [respectively]. And Ben Beteira is Rabbi Yehoshua ben Betira. And Ben Bag-Bag is Rabbi Yochanan. And Yonatan the High Priest is the well-known Yonatan ben Matitya mentioned in the prayers about the wars of the kings of Greece. 
+And Rabbi Meir and Rabbi Natan wanted to embarrass Rabban Gamliel the father of our Holy Rabbi about something – it would take long to mention the affair – and Rabban Gamliel distanced them from his academy (Horayot 13b – Chapter 3). And when they would say laws in the name of one of them, if it was in the name of Rabbi Meir, they would say, "Others say"; and if it was in the name of Rabbi Natan, they would say, "There are those that say."
+However that which Rabbi said in the Mishnah, "One student said in the name of Rabbi Yishmael in front of Rabbi Akiva," was [also a reference to] Rabbi Meir.
+And that which they said, "Who deliberated in front of the sages," is [a reference to] five men: Rabbi Shimon ben Azzai, Rabbi Shimon ben Zoma, Rabbi Shimon ben Nannas, Chanan and Chananiah the man of Ono.
+And Rabbi Meir is also called Rabbi Nehorai and the matter is one [in that both names refer to light]. And his primary name is Rabbi Nechemiah.
+But that which it states in the Mishnah, "The sages" – I mean to say that sometimes he used the term, 'the sages,' for one of the men whose names we have already mentioned and sometimes he will want to say it for the whole multitude of the sages and sometimes the Talmud will elucidate and say, "Who are 'the sages?' Rabbi x" – he will do this in that many received the transmission from that sage, and in that the men of that opinion are many, he calls them 'the sages,' even though it is that of one man.
+Nonetheless, that which they said, "the House of Shammai and the House of Hillel," [is because] he wanted to mention the group that inclined to the opinion of Shammai and the group that inclined to the opinion of Hillel, as the students of a man are the people of his household.
+And Rabbi is our Holy Rabbi, who is Rabbi Yehudah HaNassi, the sixth [generation] from Hillel the Elder. And he is the redactor of the Mishnah.
+And everyplace that it is stated in the Mishnah, "In truth they said," it is a law of Moshe from Sinai (<i>halacha le'Moshe me'Sinai</i>).
+But an undifferentiated mishnah (teaching) is one that the opinion of the many agreed to, and their analysis was identical and no disagreement occurred about it, or the many received this [transmission] from the many [going] back to Moshe, according to that which we delineated in the introduction of our words.
+And the closest receiver of the transmission that the statement is referring to is Rabbi Meir. And this is [the meaning of] the matter that they stated, "An undifferentiated mishnah is Rabbi Meir." However in some undifferentiated [cases], it is possible that they are from Rabbi Meir by himself and there is a disagreement about them or that it is of another man besides Rabbi Meir – and the Talmud will elucidate them.  
+And when it is determined who the law is according to, in each law of the laws of the Mishnah, you will then arrive at the resolution to your question about this matter.
+
+Section 26
+
+<b>And the seventh [appendix]</b> relates to the order of their levels; as the redactor did, [to] divide the level of men mentioned in the mishnah – which are one hundred and twenty-eight – into three divisions.
+As anyone who would be very honored in his level – above all the other levels – in [the redactor's] eyes, he called by his name; for example, Hillel and Shammai and Shemaya and Avtalyon. And that is [an indication of] their greatness, as it is impossible to find a title that is fitting for them [with which] to honor their names, just as there is no title for the prophets.
+But the sages that were below this level in his eyes, he gave them the title, 'Rabban'; for example, Rabban Gamliel and Rabban Yochanan ben Zakkai. 
+And those that were below this level in his eyes, he called their [title], 'Rabbi' – as when he said, "Rabbi Meir and Rabbi Yehudah." And he also called the people of this level, 'Abba,' as when he said, "Abba Shaul." And sometimes, he removed the title from them and was not concerned – for example, when he says "Shimon the brother of Azariah and Elazar the man of Bartota." 
+And the group of the people that were called by their names by way of honor and who were not given a title were these: Shimon the Righteous, Antigonos the man of Sokho, Yose ben Yoezer, Yose ben Yochanan the High Priest, Yehoshua ben Perachiah, Nitai HaArbeli, Choni the Circle-maker, Elehoeinai ben HaKof, Chaname'el the Egyptian, Yehudah ben Tabai, Shimon ben Shetach, Shamayah and Avtalyon, Chanan and Admon and Akavia ben Mehalalel, Hillel and Shammai, Nachum the Scribe, Chananiah ben Chizkiah ben Garon and Baba ben Buta. And anyone who is mentioned by name besides these is one whose title is removed from his name and [the redactor] was not particular about.
+
+Section 27
+
+<b>The eight [appendix]</b> relates to their association with lands and with crafts and with people and families.
+The redactor of the Mishnah added information and fame according to [various] matters to all of these men that received the transmission. There are some of them that he associated with a craft to publicize his name; for example, when he said, "Nachum the Scribe," and "Rabbi Shimon the Twine-spinner."  
+There are some of them that he associated with his land; for example, when he said, "The man of Chadid" and "The man of Bartota"; and the matter that he said, "The man of Tsereidah" and "The man of Jerusalem," and the others of the places – because he is known in that place and that is his honor. This means to say, that this this man who is from the men of that place, is truly fitting to be called a man.
+And there are some of them that he made known by the name of his father or his brother; for example, his statement, "Rabbi x, the son of y," or Rabbi x, the brother of y" – and [there are] many [like] this. And there are some of them that he made known by his family; for example, when he said, "X the Priest."
+
+Section 28
+
+<b>The ninth appendix</b> relates to men between which disagreement occurred in most instances. These are the men in the Mishnah that you will find disagreement between in most things:
+Rabbi Meir and Rabbi Yehudah and Rabbi Shimon and Rabbi Yose – disagreement occurred among these four, between each two of them and among [all] four of them, as well. You will also find Rabbi Elazar disagreeing with each one of these four, but less than the disagreement that occurs among the [other] four.
+And so [too with] Rabbi Akiva and Rabbi Eliezer and Rabbi Yehoshua, you will find disagreement between each one of them and among [all] three of them, as well; but less than the disagreement of the four previous ones. And you will likewise find the disagreement between Rabbi Akiva and Rabbi Yishmael and Rabbi Tarfon and Rabbi Elazar ben Azariah to be less than the disagreement among those with which we began. 
+And after them in [the order of] decreasing disagreement is the House of Shammai and the House of Hillel.
+And after them in disagreement are Raban Gamliel or Rabbi Shimon ben Gamliel or Rabbi, with each of the [other] ones mentioned now. And among these men, disagreement is mostly in the Mishnah, except in unusual cases.
+
+
+Section 29
+
+<b>The tenth [appendix]:</b> relates to the distribution of laws between the many and the few: The sages that received the Mishnah who we have divided – some of them had many laws written in their name, such as Rabbi Meir and Rabbi Yehudah. And some of them had few laws written in their names, such as Rabbi Elazar ben Yaakov – as they said, "The teaching of Rabbi Elazar ben Yaakov is straight and clean," meaning to say, sparse and the law is according to [his teachings]. 
+And the order of the many laws and the few is according to that which we mentioned in the previous [appendix] about [those that encountered] many disagreements or few.
+And there are some of whom were only named in one law in the Mishnah and their name was not repeated in any of the judgements of the commandments, and they are thirty-seven:
+The man Nachum the scribe and Rabbi Mayasha are in Tractate Peah (Mishnah Peah 1:6) only and there is nothing else taught by them in any other place. 
+And Chananiah ben Chakhinai and Rabbi Yose ben HaChotef Efrati are only in Kilayim (Mishnah Kilayim 3:7 and Mishnah Kilayim 4:8)
+And Rabbi Elazar Chisma and Rabbi Yose ben Meshulam are in Terumot only (Mishnah Terumot 3:5 and Mishnah Terumot 4:7).
+And Rabbi Chutspit is in Sheviit only (Mishnah Sheviit 10:6).
+And Rabbi Eliezer ben Yehudah the man of Bartota and Dostai the man of Kfar Dima are only in Orlah (Mishnah Orlah 1:4 and Mishnah Orlah 2:5).
+Nachum the Mede is only in Shabbat (Mishnah Shabbat 2:1). 
+And Rabbi (Elazar) [Elaai] and Rabbi Dostai beRebbe Yannai are in Eruvin (Mishnah Eruvin 2:6 and Mishnah Eruvin 5:4).
+And Rabbi Shimon ben HaSagan and Ben Bukhari are only in Shekalim (Mishnah Shekalim 1:4 and Mishnah Shekalim 8:5).
+And Yehudah ben Tabai, Shimon ben Shetach, Yose ben Yoezer, Yose ben Yochanan, Nitai HaArbeli and Yehoshua ben Perachiah are only in Chagigah (Mishnah Chagigah 2:2). 
+And Shimon HaTeimani and Nechemiah the man of Beit Deli are only in Yevamot (Mishnah Yevamot 4:13 and Mishnah Yevamot 16:7).
+And Rabbi Elazar the son of Rabbi Yose HaGalili and Rabbi Yehoshua ben Horkanos are only in Sotah (Mishnah Sotah 7:9). Yedua the Babylonian is only in Metzia (Mishnah Bava Metzia 7:9).
+Rabbi Shimon ben Yehudah is only in Shevuot (Mishnah Shevuot 1:5).
+And Rabbi Shimon ben Beteira, Rabbi Nechuniah ben Elinatan man of Kfar HaBavli, Rabbi Yose the Priest, Rabbi Yakim man of Chadid and Menachem ben Seganai are only in Eduyot (Mishnah Eduyot 6:2, Mishnah Eduyot 7:5-8 and Mishnah Eduyot 8:1-2).
+And Shimon the brother of Azariah and Yose ben Choni are only in Zevachim (Mishnah Zevachim 1:2).
+And Rabbi Elazar beRebbe Shimon is only in Temurah (Mishnah Temurah 4:4),
+And Rabbi Yaakov is only in Negaim (Mishnah Negaim 4:10).
+And Rabbi Elazar ben Pavi is only in Tractate Tahorot (Mishnah Tahorot 7:9). 
+And Rabbi Yochanan ben Yeshua the son of the father-in-law of Rabbi Akiva is only in Yadayim (Mishnah Yadayim 3:5).
+All of these men enumerated here only had one law in all of the laws of the Mishnah, in the tractates that we mentioned.
+And we have already completed the matter that we wanted to preface. And now we will begin to explain [the Mishnah] according to what we planned.
\ No newline at end of file
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+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Rambam Introduction to the Mishnah/Hebrew/Vilna Edition.txt	
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+Rambam Introduction to the Mishnah
+הקדמת הרמב"ם למשנה
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+הקדמת הרמב"ם למשנה
+
+
+
+Section 1
+
+הקדמה לרבינו משה בר מיימון ז"ל מסדר זרעים. הנאום יהודה בן שלמה הספרדי הידוע בן חריזי: <b>נקרא </b>נקראתי בעיר מרשילייא אשר על מבואת ים יושבת. ובית נתיבות נצבת. ובמבחר המקומות נחצבת. ושמעה יוצא בכל הארץ. ואליה גוים יבואו מאפסי ארץ. ושם קהל גדול מזרע הקדש. עובדי עבודת הקדש. מלאכתם מלאכת ה'. וערב ובקר שתולים בבית ה'. עולים במעלות גבוהים. אנשי חיל יראי אלהים. עומדים בארחות יושר ומעמידין. ומעלין בקדש ואין מורידין. ותהי עלי שם יד רבותי אציליה ושועיה. נקובי ראשית בחכמה וידועיה. לפרש להם בלשון הקדש פירוש המשניות שחיבר רב הגדול נר ישראל. וברבוץ התורה משנה ליקותיאל. הוא עץ הדעת אשר תאוה הוא לעינים. כגן ה' כארץ מצרים. אשר העלה מזוהר התלמוד מנורות. והיו למאורות. לפקוח עינים עורות. המחזיקים ידי גלות ספרד ופתח קבריהם. ונפח רוח חכמה בהם. ותבא בהם הרוח ויחיו ויעמדו על רגליהם: רבנא משה נ"ר בן הרב רבי מיימון ז"ל. לרב משה. יהודה כל מחבר ולפי מעיניו ידום ויחשה. נביא חכמות שמו נקרא ולא קם נביא חכמות בישראל כמשה: 
+<b>וכאשר </b>דבריהם הבינותי. חשתי ולא התמהמהתי. ומצותם הקימותי. והעתקתי פירוש זה הרב. ללשון הקדש מלשון ערב. והפכתי מאוריו למזרח מן המערב. והשיבותי אל שפתנו הפניניה הפנימה החודרת. שפת ידיעת מליצתו החיצונה הקיצונה במחברת. והעתקתיו מלשון קדר הקודרת. אל לשון הזהב והאדרת. כי קנאתי לאלה הפרושים אשר ילדה התורה. ולהם משפט הבכורה. ויולדו על ברכי הגר שפחת שרי ותהי שרי עקרה. ותמהתי ואמרתי איך קדש וחול יחד נחבר וימשוך. ואיזה דרך ישכון אור וחשך. אבל כונת החכם היתה לתת לפתאים ערמה ולא חברו כי אם לאשר לא ידעו לשון הקדש כי אם הגרית. ולשונם חצי מדברת אשדודית. ואינם מכירים לדבר לשון יהודית. ועל כן התאמצתי. ועוז התאזרתי. והסירותי מאמר קדוש מלשונות זרים. ויצא למלוך מבית האסורים. ורחץ במים טהורים. ופשט את בגדיו ולבש בגדים אחרים. ומליו באמרי צחות העתקתי. ובצוף לשון קדש טעמו המתקתי. וזה משפט ההעתקה אשר אני נוטה אליה והדרך אשר אנכי הולך עליה. אני מעתיק ברוב המקומות מלה כנגד מלה. אבל ארוץ להשיג הענין תחלה. ולא אחדול לרדוף אחריו ולעוללהו במסלה. עד המקום אשר היה שם אהלו בתחלה. וכשאמצא בלשון ערב מלה בודדת. ועלי מורדת. ודרך מרי לוקחת. כשפחה בורחת. חלוצי זממי ירדפוה עד השברים. וכל רודפיה השיגוה בין המצרים. וכשיזדמן לי בלשון קדש מלה קשה בזולתה אמירנה. ומגבירה אסירנה. ומלכותה אתן לרעותה הטובה ממנה. וכל מלה מלשון ערב אשר אני רוצה לפרש. אזמן לה ארבע מלות או שלש. והטובה אשר בכלן אדרוש. אבחור דרכם ואשב ראש. ומלשון קדש מליו המתוקים אלקט ואחטוף. ומראש יונקותיו רך אקטוף. כדי שיהיו דבריו נכנסין בלב המאזין. וכלם נכוחים למבין: וחכמי כל אומה הסכימו כי אין לאדם להעתיק ספר עד ידע ג' דברים סוד הלשון אשר יעתיק מגבוליה. וסוד הלשון אשר הוא מעתיק אליה. וסוד החכמה אשר הוא מפרש מליה: ובשלשה אלה חבל המליצה ירתק. וחוט המשולש לא במהרה ינתק. ואם לבו מן החכמה נעור וריק כגפן בוקק. והדעת ממני נשגבה. ועד השלשה לא בא. אשיב כל מאודי לשמור הענין. ולתקון הבנין. וזה יהיה קרבן שגגתי ובשניהן אצא ידי חובתי. והאל המגלה עלומים ומרנין לשון אלמים. ינצור לשוני בהגיוני. ויהיה עם פי בהטיפי. ויהיו לרצון אמרי פי. כמו שידעתי כי חנוניו המה חנונים. ומלומדיו הם מלומדים. כמו שנאמר ויאמר אני אעביר כל טובי על פניך וקראתי בשם ה' לפניך וחנותי את אשר אחון ורחמתי את אשר ארחם: 
+<b>התקבצו </b>חכמים ועמדו על עמדכם. כי זבד טוב אזבדכם. לכו בנים שמעו לי יראת ה' אלמדכם. שמעו שמוע אלי ואכלו טוב. ותהיה נפשכם כגן רטוב. מי האיש החפץ חיים אוהב ימים לראות טוב. אשר לא העלה עליו [א] מלך גדול ולא שחת תחתיו ולא השיאוהו משאיו ולא היה ממפותיו. וישם על לבו אשר לא יתגאל בפת בג המלך וביין משתיו. יסור הנה אל טבחי אשר טבחתי. ואל ייני אשר נסכתי. ואל שולחני אשר ערכתי. לכו לחמו בלחמי ושתו ביין מסכתי: והנה בו מכל פרי מגדים חדשים גם ישנים ויין הרקח עסיס הרמונים. דובב שפתי ישנים. והוא תרומת ייני. וראשית כל דגני. מדשתי ובן גרני. וייני מכרם קרן בן שמן. ולחמו לחם אבירים כל אוכליו חלקו ושמן. וטעמו כטעם לשד השמן. אכלו משמנים ושתו ממתקים בני. אכלו רעים שתו ושכרו נבוני. זה השלחן אשר לפני אדני. והוא פירוש המשנה אשר שננו אבותיכם. ובאור הגדרות אשר גדרו הרועים מנהלי עולותיכם. ועקרי היסודות אשר המה יסודותיכם. והמנהגות והגזרות והתקנות אשר תקנו בעלי גבורותיכם. מן היום אשר צוה ה' והלאה לדורותיכם: והנה הוא כמגדל דוד עומד על תליו. אלף המגן תלוי עליו. עם כל כלי מלחמות הגבורים. כל שלטי הגבורים <b>אני משה בן מיימון הספרדי</b> בניתיהו. ומים קדמונינו משיתיהו. ומספיר התוספתא סדתיהו. ובפוך ספרא רבצתיהו. ומזוהר ספרי טחתיהו. ובדברי הגאונים סמכתיהו. וככסף הצרוף זקקתיהו. ובמעבה לבי יצקתיהו. והנה הוא ככרם חמד ונטע שעשועים נטעתיהו. וימי ולילי נצרתיהו. ולרגעים השקיתיהו. עד אשר נצניו גמלו. ואשכלותיו בשלו: וכל הסמדר פתח. וכל עץ בו פורח. והדודאים נתנו ריח: פתחתי את שעריו ולא נעלתיהו. ויומם ולילה לא סגרתיהו. ולכל ישר ונבר שמעתיהו. ומנחה אל התלמידים שלחתיהו. והנני אסרתיהו. על כל אשר מלין מעתיק. ליושבים לפני ה' יהיה לאכול לשבעה ולמכסה עתיק: <br> 
+
+Section 2
+
+<b>דע</b> כי כל מצוה שנתן הקב"ה למשה רבינו ע"ה נתנה לו בפירושה. היה אומר לו המצוה ואחר כך אומר לו פירושה וענינה.וכל מה שהוא כולל ספר התורה. וענין למודו לישראל היה כפי שאומר (עירובין פ"ה דף נד:):
+היה משה נכנס באהלו ונכנס אליו בתחלה אהרן ומשה היה אומר לו המצוה הנתונה לו פעם אחת ולימדהו פירושה.
+ויסתלק אהרן ויחזור לימין משה רבינו ונכנסו אחריו אלעזר ואיתמר בניו והיה משה אומר להם מה שאמר לאהרן.
+ויסתלקו וישב האחד לשמאל משה רבינו והשני לימין אהרן ואחרי כן יבאו שבעים זקנים וילמדם משה כמו שלמד לאהרן ובניו.
+ואחרי כן יבאו ההמון וכל מבקש ה' וישם לפניהם המצוה ההיא עד ישמעו הכל מפיו. 
+נמצא אהרן שומע המצוה ההיא מפי משה ד' פעמים ובניו ג' פעמים והזקנים שני פעמים ושאר העם פעם אחת.
+ויסתלק משה וחזר אהרן לפרש המצוה ההיא אשר למד ששמע מפי משה ד' פעמים כמו שאמרנו על כל הנמצאים. 
+ויסתלק אהרן מאתם אחרי ששמעו בניו המצוה ד' פעמים ג' מפי משה ואחד מפי אהרן.
+וחוזרין אלעזר ואיתמר אחרי שנסתלק אהרן ללמד המצוה ההיא לכל העם הנמצאים ונסתלקו מללמד.
+ונמצאו שבעים הזקנים שומעים המצוה ארבעה פעמים שתים מפי משה ואחת מפי אהרן ואחת מפי אלעזר ואיתמר.
+וחוזרים הזקנים גם הם אחר כן להורות המצוה להמון פ"א נמצאו כל הקהל שומעים המצוה ההיא ארבעה פעמים פעם מפי משה ופעם מפי אהרן ושלישית מפי בניו ורביעית מפי הזקנים.
+ואחרי כן היו כל העם הולכים ללמד איש לאחיו מה ששמעו מפי משה וכותבים המצוה ההוא במגלות וישוטו השרים על כל ישראל ללמוד ולהגות עד שידעו בגרסא המצוה ההיא וירגילו לקרותה ואח"כ למדום פירושי המצוה ההיא הנתונה מאת השם. והפירוש ההוא היה כולל ענינים והיו כותבים המצוה ולומדים על פה הקבלה.
+וכן אמרו רבותינו ז"ל בברייתא (בת"כ) וידבר ה' אל משה בהר סיני מה תלמוד לומר בהר סיני והלא כל התורה כולה נאמרה מסיני. אלא לומר לך מה שמטה נאמרה בכלליה ופרטיה ודקדוקיה מסיני אף כל המצות כלליהן ופרטיהן ודקדוקיהן מסיני.
+והנה לך משל שהקב"ה אמר למשה בסכות תשבו שבעת ימים (ויקרא כג):
+אחר כן הודיע שהסוכה הזאת חובה על הזכרים לא על הנקבות ושאין החולים חייבין בה ולא הולכי דרך.
+ושלא יהיה סכוכה אלא בצמח הארץ ולא יסככנה בצמר ולא במשי ולא בכלים אפילו מאשר תצמח הארץ. כגון הכסתות והכרים והבגדים.
+והודיע שהאכילה והשתיה והשינה בה כלו חובה. ושלא יהיה בחללה פחות משבעה טפחים אורך על שבעה טפחים רוחב. ושלא יהיה גובה הסוכה פחות מעשרה טפחים.
+וכאשר בא הנביא ע"ה נתנה לו המצוה הזאת ופירושה וכן השש מאות ושלש עשרה מצות הם ופירושם. המצות בכתב והפירוש על פה.
+ויהי בארבעים שנה בעשתי עשר חדש בר"ח שבט הקהיל את העם ואמר להם הגיע זמן מותי ואם יש בכם מי ששמע הלכה ושכחה יבא וישאלני ואבאר אותה וכל מי שנסתפקה עליו שאלה יבא ואפרשנה לו כמו שנאמר (דברים א) הואיל משה באר את התורה הזאת לאמר.
+וכן אמרו חכמים בספרי (פ' דברים) כל ששכח הלכה אחת יבא וישנה וכל שיש לו לפרש יבא ויפרש. ולקחו מפיו ברור ההלכות ולמדו הפרושים כל הזמן ההוא מר"ח שבט עד שבעה באדר.
+וכשהיה לפני מותו החל לכתוב התורה בספרים וכתב י"ג ספרי תורה גוילים כולם מבי"ת בראשית עד למ"ד לעיני כל ישראל (ב"ב פ"ק דף טו) ונתן ספר לכל שבט ושבט להתנהג בו וללכת בחוקותיו והספר הי"ג נתנו ללוים ואמר להם לקוח את ספר התורה הזה (דברים לא).
+אח"כ עלה אל ההר בחצי היום השביעי (ספרי פ' האזינו) לחדש אדר (מגילה דף יג:) כפי אשר דקדקה הקבלה.
+והיה המקרה ההוא אשר קראו מות בעינינו בשביל שחסרנו ופקדנו אותו וחיים לו לכבוד המעלה שעלה אליה וכן אמרו (סוטה דף יג:) משה רבינו ע"ה לא מת אלא עלה ומשמש במרום והדברים באלו הענינים ארוכים מאד ואין זה מקומם.
+וכאשר מת ע"ה אחר שהנחיל ליהושע מה שנאצל עליו מן הפירוש והחכים והתבונן בו יהושע ואנשי דורו. וכל מה שקבל ממשה הוא או אחד מן הזקנים אין לדבר עליו ולא נפלה בו מחלוקת.
+ומי שלא שמע בו פירוש מפי הנביא ע"ה מן הענינים המשתרגים מהם הוציא דינים בסברות במדות השלש עשרה הנתונות על הר סיני שהתורה נדרשת בהם. ובאותם הדינים שהוציאום יש דברים שלא נפלה בהן מחלוקת אבל הסכימו עליהם ויש מהם מה שנפלה בו מחלוקת בין שתי דעות זה אומר בכה וזה אומר בכה זה סובר סברא ונתחזקה לדעתו וזה סובר סברא ונתחזקה לדעתו כי מדות ההיקש שעל דרך התוכחת יקרה בסברותיהם המקרה הזה.
+וכשהיתה נופלת המחלוקת היו הולכים אחרי הרוב כמו שנאמר אחרי רבים להטות (שמות כג).
+ודע שהנבואה אינה מועילה בפירושי התורה ובהוצאת ענפי המצות בשלש עשרה מדות אבל מה שיעשה יהושע ופנחס בענין העיון והסברא הוא שיעשה רבינא ורב אשי אבל יתרון הנביא ופעלו במצוה אם תשאל עליו הוא חי נפשי מן העיקרים הגדולים העצומים שעליו משען הדת ויסודה:
+
+Section 3
+
+<b>ואני</b> רואה שזה המקום ראוי לבאר בו העיקר הזה. ואי אפשר אלא אחרי אשר נחלק טענת התיחס הנביאים לנבואה במה תצדק הנבואה שזה כמו כן עיקר גדול.
+וכבר שגו בו כל המון האדם גם מתי מספר מידועיהם שהם מדמים בנפשם שהנבואה לא תתקיים לכל המתיחס אליה עד עשותו אות מופלא כגון אות מאותות משה רבינו ז"ל וישנה מנהג כמו שעשה אליהו זכור לטוב בהחיותו בן האשה האלמנה (מלכים א יז) או כמו שנודע לכל אדם מאותות אלישע עליו השלום.
+וזה אינו עיקר אמת שכל מה שעשו אליהו ואלישע וזולתם מהנביאים מהאותות לא עשאום כדי לקיים נבואתם שהנבואה כבר נתקיימה להם קודם לכן. אבל עשו האותות ההם לצרכיהם ולרוב קרבתם אל הקב"ה השלים חפצם כמו שהבטיח לצדיקים ותגזר אומר ויקם לך (איוב כב) אבל תתקיים הנבואה במה שנספר בדבר שהחלנו לדבר בו.
+ואומר בתחלה שעיקר דתנו בענין הנבואה על מה שאומר. והוא שהמתיחסים לנבואה נחלקים בתחלה לשני חלקים מתנבא בשם עכו"ם או מתנבא בשם: ונבואת עכו"ם תחלק לשני חלקים:
+
+Section 4
+
+<b>החלק הראשון </b>שיקום נביא ויאמר כוכב פלוני נתן עלי רוחו ואמר לי עבוד אותי בכך או קרא אלי בכך ואענך. וכן אם יקרא בני איש לעבוד לבעל או לדמות מן הדמותים ויאמר הדמות הודיעני בכך והגיד לי כך וצוה עלי לצוות בעבודתו על ענין פלוני. כמו שהיו עושין נביאי הבעל ונביאי האשרה (מלכים א י״ח:י״ט):
+
+Section 5
+
+<b>והחלק השני</b> שיאמר היה אלי דבר השם לעבוד הבעל הפלוני או להוריד כח מלכת השמים הפלוני לענין פלוני. ויגיד להם ענין מעניני העבודות והפעלים שעושים אותם עובדי העבודה ההיא כמו שנתיסד אצלנו בתורה. וגם זה מתנבא בשם עכו"ם שזה השם כולל מי שיאמר שהיא בעצמה צותה לעבוד אותה. או מי שיאמר שהקב"ה צוה לעבוד שום דבר מהם.
+וכשנשמע מן המתיחס בנבואה אחת משני הדעות האלה והעידו עליו עדים כפי שנאמר בתורה דינו שיהרג בחנק. כמו שאמר הקב"ה (דברים יג) והנביא ההוא או חולם החלום ההוא יומת.
+ואין לנו להביט להתיחסו לנבואה ולא נבקש ממנו אות ואפילו יעשה מן האותות והמופתים לקיים לו הנבואה מה שלא שמענו מופלאים מהם יחנק. ואין להביט לאותותיו שטעם קיום האותות ההם הוא שאמר הכתוב (שם) כי מנסה ה' אלהיכם אתכם.
+ועוד השכל המכזיב עדותו יותר נאמן מעין שהוא רואה אותותיו שכבר נתבאר במופת אצל בעלי השכל שאין לכבד ולעבוד זולתי האחד הממציא כל הנמצאים והמתאחד בכלל השלמות:
+והמתנבא בשם יחלק גם כן לשני חלקים:
+
+
+Section 6
+
+<b>החלק הראשון</b> שיתנבא בשם האל ויקרא ההמון להאמין בו ויצוה על עבודתו ויאמר שהקב"ה הוסיף במצות מצוה או גרע מצוה מכלל המצות שאסף אותם ספר התורה. ואין הפרש בין שיוסיף ויגרע על הפסוק ובין שיוסיף ויגרע על הפירוש המקובל.
+וענין שיוסיף או יגרע מן הכתוב כגון שיאמר שהקב"ה אמר אלי כי הערלה היא שתי שנים ואחר שתי שנים מותר לאכול הפירות הנטועות. או שיאמר הקב"ה אמר אלי שהערלה אסור לאכול אותה ד' שנים חלף מה שאמר הקב"ה (ויקרא יט) שלש שנים יהיה לכם ערלים וכדומה לו.
+או ישנה בקבלה כלום ואפילו יסייענו פשט הכתוב. כגון שיאמר שזה האמור בתורה (דברים כה) וקצותה את כפה הוא כריתת יד באמת ואינו קנס המבייש כמו שבא בקבלה ויסמוך הדבר ההוא לנבואה ויאמר שהקב"ה אמר לי שזו המצוה שאמר וקצותה את כפה הוא כפשוטו גם זה יהרג בחנק שהוא נביא שקר והוא סומך אל הקב"ה מה שלא אמר לו.
+ואין להביט גם בזה לאות ולמופת שהרי הנביא אשר הראה כל אנשי העולם אותותיו והכניס בלבבנו להצדיקו ולהאמין בו כמו שאמר הכתוב (שמות יט) וגם בך יאמינו לעולם הוא הגיד לנו בשם הקב"ה שלא תבא מאת הבורא תורה אחרת מלבד זאת והוא מה שאמר (דברים ל) לא בשמים הוא.
+ואמר בפיך ובלבבך לעשותו. וענין בפיך המצוה הידוע על פה. וענין בלבבך הסברות שהוציאו בעיון שהוא מכלל הכחות הנמשכות אל הלב.
+והזהירנו גם כן מלהוסיף בהם ולגרוע מהם כמו שנאמר (שם יג) לא תוסף עליו ולא תגרע ממנו. ועל כן אמרו ע"ה (מגילה דף ב:) אין נביא רשאי לחדש דבר מעתה:
+ואחר שידענו שטענתו טענת שקר על הקב"ה וסמך לו מה שלא דבר לו נתחייב להורגו כמו שאמר הכתוב (דברים יח) והנביא אשר יזיד וגו' ומת הנביא ההוא:
+
+Section 7
+
+<b>והחלק השני</b> בענין הנביא כגון שיקרא לבני אדם לעבוד את השם ויצוה על מצותו ויזהיר לשמור התורה בלי תוספת ומגרעת כמו שאמר הנביא מסיים הנביאים (מלאכי ג) זכרו תורת משה עבדי ויבטיח למי שיעשנה בגמולות טובות ויזהיר לכל העובר עליה בעונש כמו שעשו ישעיה ירמיה יחזקאל וזולתם;
+ויצוה בצווים ויאסור איסורים בדבר שאינו מן התורה כגון שיאמר הלחמו על עיר פלונית או עם אומה פלונית עתה כמו שצוה שמואל לשאול להלחם בעמלק (שמואל א טו).
+או ימניע מלהרוג כמו שמנע אלישע ליהורם מהרוג חיל ארם הנכנס לשומרון כפי הענין הנודע (מלכים ב ו) וכמו שמנע ישעיה מלהביא המים מבית לחומה וכמו שמנע ירמיהו את ישראל מלכת [כמו שנזכר ירמיה כ"ט שהוא מנע אותם לבוא אל הארץ טרם מלאת שבעים שנה או שצ"ל לארץ מצרים (ירמיה מב טו):] לארץ ישראל. וכדומה לענין זה.
+ובשביל זה כשיטעון הנביא טענת נבואה ולא יסמוך אותה לעכו"ם ולא יוסיף בתורה ולא יגרע ממנו אבל יאמר דברים אחרים כמו שספרנו נצטרך אז לבחון אותו כדי שיתבאר לנו עדותו.
+שכל מי שנתקיימה עדות נבואתו ראוי לעשות כל מה שיצוה מדבר קטן ועד גדול. וכל העובר על צווי מצוויו חייב מיתה בידי שמים כמו שאמר הקב"ה במי שעובר על צווי הנביא (דברים יח) אנכי אדרוש מעמו. ואם לא תתקיים עדותו יומת בחנק.
+וקיום עדות הנביא יהיה כפי שאגיד. כשיתיחס אדם לנבואה כמו שבארנו ויהיה הגון לה כגון שיהיה מאנשי החכמה והאמונה והנזירות והשכל ונועם המדות כאשר העיקר אצלנו שאין הנבואה שורה אלא על חכם גבור ועשיר (שבת פ"י דף צב.) ויתרונות רבות בזה הענין אי אפשר לכנוס אותם יחד והדבור בהם והראיה על כל אחת מהם בפסוקים מספרי התורה ובדברי נביאים ויצטרך לענין הזה ספר בפני עצמו ואולי השם יסייענו עליו עם מה שראוי להתחבר לענין ההוא.
+ובהיות המתנבא הגון לנבואה כפי מה שראוי, נאמר לו הבטיחנו ביעודים והגד לנו דברים מאשר למדך הקב"ה ויגיד ויבטיח ואם יתקיימו יעודיו כולם אז נדע שכל נבואתו אמת. 
+ואם ישקר בה או נפל אחד מדבריו ואפילו דבר קטן נדע שהוא נביא שקר.
+וזה כתוב בתורה בענין הבחינה הזאת (שם) וכי תאמר בלבבך איכה נדע את הדבר אשר לא דברו ה' אשר ידבר הנביא בשם ה' ולא יהיה הדבר ולא יבוא.
+וכשיצדק לנו בהבטחה אחת או בשתים אין לנו להאמין בו ולומר שנבואתו אמת אבל יהיה ענינו תלוי עד ירבו מופתיו האמתים ככל אשר ידבר בשם ה' פעם אחר פעם.
+ועל כן אמר בענין שמואל כשנתפרסם כי כל מה שידבר בא יבא כמו שנאמר (שמואל א ג) וידע כל ישראל וגו' כי נאמן שמואל לנביא לה'.
+ולא היה מתחדש אצלם דבר שלא היו שואלים עליו לנביא ולולי היה מנהגם לשאול לנביאים בכל עניניהם לא בא שאול לשאול לשמואל (שם ט) בעד אבידה שאבדה ממנו בהתחלת ענינו.
+ואין ספק שהדבר כך. כי הקב"ה הקים לנו נביאים חלף הוברי שמים והמעוננים והקוסמים כדי שנשאלם בכללים ובפרטים ויודיעונו דברים נאמנים מהעתים כמו שיגידו הקוסמים ההם דברים שאפשר שיתקיימו ואפשר שלא יתקיימו כמו שנאמר (דברים יח) כי הגוים אשר אתה יורש וגו' נביא מקרבך מאחיך כמוני וגו'. 
+ובשביל ענינים אלו היו קוראים שם הנביא רואה כי היה רואה העתידות קודם היותם כמו שאמר (שמואל א ט) כי לנביא היום יקרא לפנים הרואה.
+ופן יחשוב חושב ויאמר כי בקיום הודעת החדושים והעתידות תתקיים הנבואה לטוען אותה הנה כל הקוסמים והוברי שמים ובעלי הכחות הנפשיות יכולין לטעון טענת נבואה שאנו רואים אותם עין בעין כל היום מגידים מה שעתיד להיות.
+וזה חי נפשי פרק גדול וראוי לבאר אותו כדי שיתבאר ההפרש בין דברי המתנבא בשם האלהים ודברי בעלי הכחות.
+ואני אומר שהקוסמים והוברי שמים ואנשי החבורה ההיא יגידו העתידות ההויות אבל יצדקו קצתם וישקרו קצתם בהכרח וזה הדבר אנו רואים אותו תמיד ויסכימו עליו גם כן אנשי המלאכה ההיא ואותותם לא ינכרו.
+אבל יתרון כל איש מהם על חבירו בהיות כל שקרי איש אחד פחות משקרי זולתו אך שיצדקו בכל דקדוקי העתידות זה אי אפשר להיות.
+ובעלי הכחות האלו לא יכנו נפשם ולא יתהללו שיצדיקו בכל חלקי הדברים אבל אומרים שזאת השנה יהיה בצורת ושלא ירד גשם כלל ונמצא שיהיה בה גשם מעט. או יאמר שמחר ירד גשם ונמצא שירד ליום שלישי וכדומה לו וזה הדבר יקרה לו כשיהיה בקי מאד והן הידועים בשם אשר דברו עליהם בספריהם.
+וזה ענין דברי ישעיהו לבבל (ישעיה מז) יעמדו נא ויושיעוך הוברי שמים החוזים בכוכבים מודיעים לחדשים וגו' ואמרו רבותינו מאשר ולא כל אשר.
+ואין מיעודי הנביאים והבטחתם כן אבל יצדק הכל עד מלה אחרונה ולא יפול דבר מדבריהם לא קטן ולא גדול כל ימי עולם בכל אשר ידבר בו בשם האל. ועל כן כשישוב ריקם דבר מדבריו נדע שקרו. והוא מה שאמר (מלכים ב י) כי לא יפול מדבר ה' ארצה.
+ולענין זה רמז ירמיהו בחולמים שיצדקו במראיתם שיהיו מודיעים מה שיראו להם החלומות על דרך נבואה והיה מוכיחם ומשחית טענותם באמרו (ירמיה כג) הנביא אשר אתו חלום יספר חלום ואשר דברי אתו ידבר דברי אמת מה לתבן את הבר נאם ה'.
+ופירשו החכמים ענין הדבר הזה שהנבואה היא ברורה ואין בה תערובת מן הכזב כמו הבר המבורר מן התבן. והחלומות וכיוצא בהן מן הידעונים רובם כזב כתבן שיש בו גרגירי חטה. ואמרו (ברכות פ"ט דף נה) כשם שאי אפשר לבר בלא תבן כך אי אפשר לחלום בלא דברים בטלים.
+ונשאר בכאן פרק גדול ראוי לנו לבארו. והוא שהנביא כשיתנבא בצרות ארצם או ירדו עליהם אבני אלגביש וכדומה לו ואחר כן לא יתקיים דבר מן הענין ההוא ורוחמו מן השמים ועמדו כל עניניהם בשלום ובשלוה.
+לא יודע בו כזב הנביא ואין ראוי לומר שהוא נביא שקר ושיהיה חייב מיתה מפני שהקב"ה ניחם על הרעה ואפשר שעשו תשובה וסרו מנאצותם או איחר גמולם הקב"ה בחמלתו והאריך אפו להם עד זמן אחר כמו שעשה לאחאב באומרו על ידי אליהו (מלכים א כא) לא אביא הרעה בימיו בימי בנו אביא הרעה. או ירחם עליהם למען זכיות שקדמו להם. ולא אמר על דבר כזה לא יהיה הדבר ולא יבוא.
+אבל אם הבטיח בבשורות טובות שיתחדשו לזמן קצוב ויאמר בשנה זו יהיה השקט ושלוה והיו בה מלחמות או אמר שנה זו תהיה גשומה וברוכה והיו בה רעב ובצורת וכדומה לו. נדע שהוא נביא שקר והתקיים ביטול טענתו ושקרו.
+ועל זה אמר הכתוב (דברים יח) בזדון דברו הנביא לא תגור ממנו. ר"ל אל יפחידך ואל יבהילך מלהרגו אותו אמונתו וישרו וחכמתו אחרי שמלאו לבו להעיד דבר גדול כזה ודבר סרה על ה' יתברך.
+שהקב"ה כשיבטיח אומר בבשורות טובות על ידי נביא אי אפשר שלא יעשה כדי שתתקיים נבואתו לבני אדם והוא מה שאמרו ע"ה (ברכות דף ז) כל דבר שיצא מפי הקב"ה לטובה אפילו על תנאי אינו חוזר בו.
+אבל ענין פחד יעקב אחר שהבטיחו הקב"ה בבשורות טובות כמו שנאמר (בראשית כח) והנה אנכי עמך ושמרתיך בכל אשר תלך והיה מפחד פן ימות כמו שנאמר (שם לב) ויירא יעקב מאד ויצר לו אמרו חכמים ז"ל בענין ההוא שהיה מפחד מעון שמא יהיה גורם לו מיתה והוא מה שאמרו (ברכות דף ד) קסבר שמא יגרום החטא.
+יורה זה שהקב"ה מבטיח בטובה ויגברו העונות ולא יתקיים הטוב ההוא ויש לדעת שענין זה אינו אלא בין הקב"ה ובין הנביא אבל שיאמר הקב"ה לנביא להבטיח לבני אדם בבשורה טובה במאמר מוחלט בלא תנאי ואחר כן לא יתקיים הטוב ההוא זה בטל ואי אפשר להיות. בשביל שלא יהיה נשאר לנו מקום לקיים בו אמונת הנבואה והקב"ה נתן לנו בתורתו עיקר שהנביא יבחן כשיאמנו הבטחותיו.
+ואל העיקר הגדול הזה רמז ירמיהו במחלוקתו עם חנניה בן עזור. מפני שירמיהו היה מתנבא לרעה ולמות ואמר שנבוכדנצר יגבר ויצליח ויחריב בית המקדש וחנניה בן עזור היה מתנבא לטובה ולשוב כלי בית ה' לירושלים המובאים בבלה ואמר לו ירמיהו כשנתוכח עמו על דרך העקרים השמורים שאם לא תתקיים נבואתו ולא יגבר נבוכדנצר וישובו כלי בית ה' כמו שאתה אומר אין זה הדבר מכחיש לנבואתי אולי הקב"ה ירחם עליכם אבל אם לא יתקיים דבריך ולא ישובו כלי בית ה' בזה יתברר שנבואתך שקר ולא יתקיים לך נבואה עד יתקיימו היעודים הטובים שהבטחת בהם.
+והוא מה שאמר (ירמיה כח) אך שמע נא הדבר הזה אשר אנכי דובר באזניך ובאזני כל העם הנביאים אשר היו לפני ולפניך מן העולם וינבאו אל ארצות רבות ועל ממלכות גדולות למלחמה ולרעה ולדבר הנביא אשר ינבא לשלום בבא דבר הנביא יודע הנביא אשר שלחו ה' באמת. ר"ל בדבר הזה שהנביאים ההם המתנבאים לטוב ולרע לא נוכל לדעת מכל הדברים שהתנבאו לרע אם צדקו בעדותם או כזבו. אבל יודע אמונת דבריהם כשיבטיחו בטובה ותתקיים.
+וכשתתקיים נבואת הנביא ע"פ אשר יסדנו ויצא לו שם כמו שמואל ואליהו וזולתם יש לנביא ההוא יכולת לעשות בתורה דבר שלא יוכל כל בשר זולתו לעשותו. והוא מה שאני אומר כשצוה לבטל איזו מצוה מכל המצות ממצות עשה או יצוה להתיר דבר אסור ממצות לא תעשה לפי שעה חובה עלינו לשמוע לדברו ולעשות מצותו וכל העובר עליו חייב מיתה בידי שמים חוץ מעכו"ם וזה מפורש לחכמים בתלמוד.
+והוא מה שאמרו (סנהדרין דף צ) בכל אשר יאמר לך נביא עבור על דברי תורה שמע לו חוץ מעכו"ם אבל על תנאי שלא יעמוד הדבר ההוא לעד ולא שיאמר כי הקב"ה צוה לבטל המצוה הזאת כל ימי עולם אבל יצוה לבטל המצוה לסבה וצורך שעה.
+והנביא בעצמו כשישאלוהו בצוותו לעבור על מצוה מכל המצות אשר צוה ה' אותנו על ידי משה תהיה תשובתו שביטול זאת המצוה אינו קיים אבל ראוי לעשותה עתה בלבד לפי שעה כגון מה שיעשו ב"ד בהוראת שעה.
+וכמו שעשה אליהו בהר הכרמל (מלכים א יח) שהקריב עולה בחוץ וירושלים עומדת ובה בית המקדש בנוי וזה מעשה כל העושה אותו בלא מצות הנביא חייב כרת והקב"ה הזהיר עליה בתורה (דברים יב) ואמר השמר לך פן תעלה עולותיך בכל מקום אשר תראה ועושהו חייב כרת כמו שאמר על המקריב בחוץ (ויקרא יז) דם יחשב לאיש ההוא דם שפך ונכרת.
+אבל הוא ע"ה אולי ישאלוהו בשעת הקרבתו בהר הכרמל ויאמרו לו הנוכל לעשות כמעשה הזה כל ימי עולם היה אומר שאינה מותר וכל המקריב בחוץ חייב כרת אבל זה המעשה הוא לפי שעה לגלות בו שקרות נביאי הבעל ולהשבית מה שבידם.
+וכמו שעשה אלישע בצוותו להלחם עם מואב להכרית כל עץ עושה פרי כמו שאמר (מלכים ב ג) וכל עץ טוב תפילו והשם מנענו מלעשות כן באמרו (דברים כ) לא תשחית את עצה לנדוח עליו גרזן ואילו שאלו את אלישע אם בטלה המצוה הזאת ואם הותר לנו בעתיד לכרות האילנות העושות פרי כשנצור על עיר היה אומר שאינו מותר אבל זה המעשה נעשה עתה לענין צורך.
+ואני אביא לך משל יתבאר בו זה העיקר בכל המצות: אילו איש נביא שנתבררה אצלנו נבואתו כמו שאמרנו יאמר לנו ביום שבת שנקום כולנו נשים ואנשים ונבעיר אש ונתקן בה כלי מלחמה ונחגור איש את כלי מלחמתו ונלחם עם אנשי מקום פלוני ביום זה שהוא יום שבת ונשלל שללה ונכבש נשיהם. היה חובה עלינו אנחנו המצטוים בתורת משה לקום מיד ולא נתעכב כאשר צונו ונעשה כל מה שצוה בזריזות ובחבה יתירה בלא ספק ובלא עכוב ונאמין בכל מה שנעשה ביום ההוא ואע"ג שהוא יום שבת מהדלקת האש ועשיית המלאכות וההריגה והמלחמה שהיא מצוה.
+ונקוה עליה גמול טוב מהקב"ה בשביל שעשינו מצות הנביא שהיא מצות עשה לעשות דברו כמו שנאמר על ידי משה (דברים יח) נביא מקרבך מאחיך כמוני יקים לך ה' אלהיך אליו תשמעון.
+ובאה הקבלה (סנהדרין דף צ) בכל אם יאמר לך הנביא עבור על דברי תורה שמע לו. חוץ מעכו"ם כגון אם יאמר לנו עבדו היום הזה בלבד זה הצלם או הקטירו לזה הכוכב בשעה זאת לבדה יהרג ואין לשמוע ממנו.
+ואם איש יחשוב בלבו שהוא צדיק וירא שמים ויהיה זקן בא בימים ויאמר הנה אני זקנתי באתי בימים ולי שנים כך וכך ולא עברתי בהם על מצוה מכל המצות לעולם ואיך אקום ביום זה שהוא יום שבת ואעבור על איסור סקילה ואלך להלחם ואני אין בי יכולת לעשות טובה או רעה וימצאו אחרים במקומי ובני אדם רבים לעשות הדבר הזה. האיש ההוא מורד ועובר על דברי האל והוא חייב מיתה בידי שמים מפני שעבר על אשר צוה הנביא.
+ומי שצוה השבת הוא צוה לשמוע אל דברי הנביא ומה שיגזור וכל העובר על דברו חייב כמו שזכרנו. והוא מה שאמר הכתוב (שם) והיה האיש אשר לא ישמע אל דברי אשר ידבר בשמי אנכי אדרוש מעמו.
+ובכלל זה כל מי שיקשור קשר קיים ביום שבת זה בעשותו המלאכות האלה ממה שלא יצטרך להית לו עזר בעשיית המצוה אשר צוה הנביא חייב סקילה.
+וזה הנביא אשר צונו מה שצוה ביום שבת זה ועשינו דברו אם יאמר לנו שתחום שבת אלפים אמה פחות אמה או אלפים אמה ואמה ויסמוך הדבר ההוא שעל דרך נבואה נאמר לא על דרך עיון וסברא. נדע שהוא נביא שקר ויהרג בחנק.
+ועל זה הענין יש לך שתהיה סובר כל מה שיצוה אותך בו הנביא. וכל שתמצא במקרא מענין הנביא שהוא סותר דבר מן המצות. וזה העיקר מפתח לכל הענין ההוא.
+ובזה לבדו יבדל הנביא משאר בני אדם במצות. אבל בעיון ובסברא ובהשכל המצות הוא כשאר החכמים שהם כמוהו שאין להם נבואה. שהנביא כשיסבר סברא ויסבר כמו כן מי שאינו נביא סברא ויאמר הנביא כי הקב"ה אמר אלי שסברתי אמת לא תשמע אליו רק אלף נביאים כלם כאליהו ואלישע יהיו סוברין סברא אחת ואלף חכמים וחכם סוברין הפך הסברא ההיא. אחרי רבים להטות והלכה כדברי האלף חכמים וחכם לא כדברי האלף הנביאים הנכבדים.
+וכן אמרו החכמים (חולין קכד.) האלהים אילו אמרה לי יהושע בן נון בפומיה לא צייתנא ליה ולא שמענא מיניה. וכן עוד אמרו (יבמות דף קב.) אם יבוא אליהו ויאמר חולצין במנעל שומעין לו בסנדל אין שומעין לו. ירצו לומר שאין להוסיף ואין לגרוע במצוה על דרך נבואה בשום פנים וכן אם יעיד הנביא שהקב"ה אמר אליו שהדין במצוה פלונית כך וכי סברת פלונית היא אמת יהרג הנביא ההוא שהוא נביא שקר כמו שיסדנו.
+שאין תורה נתונה אחרי הנביא הראשון ואין להוסיף ואין לגרוע כמו שנאמר (דברים ל) לא בשמים היא. ולא הרשנו הקב"ה ללמוד מן הנביאים אלא מן החכמים אנשי הסברות והדעות. לא אמר ובאת אל הנביא אשר יהיה בימים ההם אלא ובאת אל הכהנים הלוים ואל השופט (שם יז) וכבר הפליגו החכמים לדבר בענין זה מאד והוא האמת:
+
+Section 8
+
+<b>וכאשר</b> מת יהושע בן נון ע"ה למד לזקנים מה שקבל מן הפירוש ומה שהוציאו בזמנו מן הדינים ולא נפל עליו מחלוקת. ואשר נפל בו מחלוקת פסקו בו הדין על פי רוב הזקנים. ועליהם אמר הכתוב (יהושע כד) וכל ימי הזקנים אשר האריכו ימים אחרי יהושע. ואחר כן למדו הזקנים ההם מה שקבלו מפי יהושע אל הנביאים ע"ה והנביאים למדו זה לזה. 
+ואין זמן שלא היה בו התבוננות וחדוש הענינים. והיו חכמי כל דור משימים דברי הקודמין עיקר והיו לומדין מהם ומחדשים ענינים. והעיקרים המקובלים לא נחלקו בהם. 
+עד הגיע הזמן לאנשי כנסת הגדולה והם חגי זכריה ומלאכי ודניאל וחנניה מישאל ועזריה ועזרא הסופר ונחמיה בן חכליה ומרדכי וזרובבל בן שאלתיאל ונלוו לאלה הנביאים השלמת מאה ועשרים זקן מן החרש והמסגר ודומיהם והתבוננו גם הם כאשר עשו הקודמים להם וגזרו גזירות ותיקנו תקנות והאחרון מן החבורה הטהורה ההיא הוא ראשית החכמים הנזכרים במשנה והוא שמעון הצדיק והיה כהן גדול בדור ההוא. 
+וכאשר הגיע הזמן אחריהם אל רבינו הקדוש ע"ה והיה יחיד בדורו ואחד בזמנו איש שנמצאו בו כל החמודות והמדות הטובות עד שזכה בהם אצל אנשי דורו לקרותו רבינו הקדוש ושמו יהודה.
+והיה בחכמה ובמעלה בתכליתם כמו שאמרו (גיטין דף נט.) מימות משה רבינו ועד רבי לא ראינו תורה וגדולה במקום אחד. והיה בתכלית החסידות והענוה והרחקת התענוגים כמו שאמרו גם כן (סוטה דף מט:) משמת רבי בטלה ענוה ויראת חטא. 
+והיה צח לשון ומופלג מכל האדם בלשון הקדש עד שהחכמים ע"ה היו לומדים פירוש מה שנשתבש עליהם מאותיות המקרא מדברי עבדיו ומשרתיו וזה מפורסם בתלמוד (בר"ה דף כו:). 
+והיה לו מן העושר וההון ורחב היכולת מה שנאמר בו אהורייריה דרבי הוה עתיר משבור מלכא (ב"מ דף פה.) וכן הרחיב הוא על אנשי החכמה ומבקשיה ורבץ תורה בישראל ואסף ההלכות ודברי החכמים והמחלוקות המקובלות מימות משה רבינו עד ימותיו. 
+והיה הוא בעצמו מן המקבלים שהוא קבל משמעון אביו. ושמעון מגמליאל אביו (א). והוא משמעון. והוא מהלל. והוא משמעיה ואבטליון רבותיו. והם מיהודה בן טבאי ושמעון בן שטח. והם מיהושע בן פרחיה ונתאי הארבלי. והם מיוסי בן יועזר איש צרידה ויוסי בן יוחנן. והם מאנטיגנוס איש סוכו. והוא משמעון הצדיק. והוא מעזרא שהיה משירי אנשי כנסת הגדולה. ועזרא מברוך בן נריה רבו. וברוך מירמיה. 
+וכן קיבל ירמיה בלי ספק מאשר קדמוהו מן הנביאים נביא מפי נביא עד הזקנים המקבלים מפי יהושע בן נון והוא מפי משה. 
+וכאשר כלל הדעות והדברים החל לחבר המשנה שהיא כוללת פירוש כל המצות הכתובות בתורה. מהם קבלות מקובלות מפי משה ע"ה. ומהם דעות הוציאום בדרך הסברא ואין עליהם מחלוקת. ומהם דעות שנפלה בהם מחלוקת בין שתי הסברות וכתב אותם במחלוקותיהם פלוני אומר כך ופלוני אומר כך. 
+ואלו היה האחד חולק על רבים היו נכתבין דברי האחד ודברי הרבים ונעשה הדבר ההוא לענינים מועילים מאד ונזכרו במשנה (בעדיות פ"א) ואני אזכרם. 
+אבל אחרי עיקר גדול ראיתי לזכרו והוא שיוכל אדם לומר אם הם פירושי התורה כפי אשר יסדנו מקובלים מפי משה כמו שאמרנו מדבריהם כל התורה נאמרו כללותיה ופרטותיה ודקדוקיה מסיני אם כן מה אלו ההלכות היחידות שנאמר בהם הלכה למשה מסיני. 
+וזה עיקר יש לך לעמוד על סודו. והוא שהפירושים המקובלים מפי משה אין מחלוקת בהם בשום פנים שהרי מאז ועד עתה לא מצאנו מחלוקת נפלה בזמן מן הזמנים מימות משה ועד רב אשי בין החכמים כדי שיאמר אחד המוציא עין חבירו יוציאו את עינו שנאמר עין בעין ויאמר השני אינו אלא כופר בלבד שחייב לתת. 
+ולא מצאנו גם כן מחלוקת במה שאמר הכתוב (ויקרא כג) פרי עץ הדר כדי שיאמר אחד שהוא אתרוג ויאמר אחד שהוא חבושים או רמונים או זולתו. ולא מצאנו גם כן מחלוקת בעץ עבות שהוא הדס. 
+ולא מצאנו מחלוקת במאמר הכתוב (דברים כה) וקצותה את כפה שהוא כופר. ולא במה שאמר הכתוב (ויקרא כא) ובת איש כהן כי תחל לזנות וגו' באש תשרף שזו הגזירה אין לנו לגזור אותה אלא אם תהיה אשת איש עכ"פ. 
+וכן גזירת הכתוב (דברים כב) בנערה אשר לא נמצאו לה בתולים שיסקלוה לא שמענו חולק בה ממשה ועד עתה על מי שאמר שזהו לא יהיה אלא אם היתה אשת איש והעידו עדים עליה שאחר הקידושין זנתה בעדים והתראה. 
+וכיוצא בזה בכלל המצות אין מחלוקת בהן שכולן פירושים מקובלים מפי משה. ועליהם ועל דומיהם אמרו כל התורה נאמרה כללותיה ופרטותיה ודקדוקיה מסיני. 
+אבל אע"פ שהן מקובלין ואין מחלוקת בהם מחכמת התורה הנתונה לנו נוכל להוציא ממנה אלו הפירושים בדרך מדרכי הסברות והאסמכתות והראיות והרמזים המצויים במקרא.
+וכשתראה אותם בתלמוד מעיינים וחולקין זה על זה במערכת העיון ומביאין ראיות על אחד מאלו הפירושים והדומה להן כגון מה שאמר במאמר הכתוב פרי עץ הדר אולי יהיה רמונים או חבושים או זולתם עד שהביאו ראיה עליו ממה שנאמר פרי עץ הדר (מסכת סוכה פרק ג דף לה.) ואמר עץ שטעם עצו ופריו שוה. ואמר אחר פרי הדר באילנו משנה לשנה ואמר אחר פרי הדר על כל מים אלו הראיות לא הביאו מפני שנשתבש עליהם הענין עד שנודע להם מהראיות האלה. אבל ראינו בלא ספק מיהושע עד עתה שהאתרוג היו לוקחים עם הלולב בכל שנה ואין בו מחלוקת אבל חקרו על הרמז הנמצא בכתוב לזה הפירוש המקובל. 
+וכן הוא (שם דף לב) ראייתם על ההדס וראייתם על דיני אברים בעונש ממון (בבא קמא דף פג) והוא מה שחייב למי שהשחית אבר מאברי חבירו וראייתם גם כן על בת איש כהן הנזכרת לשם שהיא אשת איש. (סנהדרין דף נ:) וכל הדומה לו שהוא נוהג על העיקר הזה. 
+וזה ענין מה שאמרו כללותיה ופרטותיה רצו לומר הענינים שנוכל להוציאם בכלל ופרט ובשאר י"ג מדות והם מקובלים מפי משה מסיני וכולם אע"פ שהם מקובלים מפי משה לא נאמר בהם הלכה למשה מסיני שאין לומר פרי עץ הדר הוא אתרוג הלכה למשה מסיני או חובל בחברו משלם ממון הלכה למשה מסיני. 
+שכבר נתברר לנו שאלו הפירושים כולם מפי משה ויש להם רמזים במקרא או יוציאו אותם בדרך מדרכי הסברא כמו שאמרנו ועל כן כל דבר שאין לו רמז במקרא ואינו נקשר בו ואי אפשר להוציאו בדרך מדרכי הסברא עליו לבדו נאמר הלכה למשה מסיני. 
+ובשביל זה כשאמרנו שיעורין הלכה למשה מסיני הקשו עלינו (ברכות דף מ.) ואמרו מפני מה אתם אומרים שהם הלכה למשה מסיני והנה שיעורין נרמז עליהם בפסוק באמרו ארץ חטה ושעורה (דברים ח) תהיה התשובה שהיא הלכה למשה מסיני ואין לשיעורין עיקר להוציא אותם ממנו בדרך סברא ואין להם רמז בכל התורה אבל נסמכה זאת המצוה לזה הפסוק לסימן כדי שיהא נודע ונזכר ואינו מענין הכתוב. 
+וזה ענין מה שאמרו קרא אסמכתא בעלמא בכ"מ שיזכרוהו. 
+ואני אכלול בכאן רוב הדינין שנאמר בהן הלכה למשה מסיני ואפשר שיהיה הכל (ג) ויתבאר לך אמיתת מה שאמרתי שאין מהם אפי' אחת שהוציאוהו בדרך סברא ואי אפשר לסמוך אותה לפסוק אלא על דרך אסמכתא כמו שבארנו ולא מצאנו לעולם שחקרו בהן סברות או הביאו עליהם ראיות אלא לקחום מפי משה כמו שצוה אותו הקדוש ברוך הוא: 
+[חצי] לוג שמן לתודה ורביעית (יין) [שמן] לנזיר י"א ימים שבין נדה לנדה הלכה למשה מסיני. גוד ולבוד ודופן עקומה הלכה למשה מסיני. 
+שיעורין חציצין ומחיצין הלכה למשה מסיני. 
+תפילין על קלף ומזוזה על דוכסוסטוס וספר תורה על הגויל הלכה למשה מסיני. 
+שי"ן של תפילין וקשר של תפילין ורצועות שחורות ותפילין מרובעות ומעברתא דתפילין הלכה למשה מסיני. 
+נכרכות בשערן ונתפרות בגידין הלכה למשה מסיני. 
+כותבין ס"ת בדיו ומסורגל הלכה למשה מסיני. 
+פחותה מבת שלש שנים אין ביאתה ביאה הלכה למשה מסיני.
+העושה שדהו שני מיני חטין עשאן גורן אחת נותן פאה אחת שני גרנות נותן שתי פאות הלכה למשה מסיני. 
+זרעוני גינה שאין נאכלין מצטרפין אחד מעשרים וארבעה בנופל לתוך בית סאה הלכה למשה מסיני. 
+עשר נטיעות מפוזרות לבית סאה חורשין כל בית סאה בשבילן הלכה למשה מסיני.
+עגול של דבילה שנטמא מקצתו תורמין מן הטהור שיש בו הלכה למשה מסיני.
+החזן רואה מהיכן התינוקות קוראין הלכה למשה מסיני.
+האשה חוגרת בסינר בין מלפניה בין מלאחריה הלכה למשה מסיני. 
+ביין התירו לערב קשה ברך הלכה למשה מסיני. 
+עמון ומואב מעשרין מעשר עני בשביעית הלכה למשה מסיני. 
+ובכל מקום שיבוא אחת מאלו ההלכות במה שאנו עתידים לפרש מן המשנה שם אפרשנה במקומה בעזרת השם. 
+לפיכך היו חלקי הדינין המיוסדים בתורה על העיקרים האלה שהקדמנו נחלקים לחמשה חלקים:
+
+Section 9
+
+<b>החלק הראשון</b> פירושים מקובלים מפי משה ויש להם רמז בכתוב ואפשר להוציאם בדרך סברא וזה אין בו מחלוקת אבל כשיאמר האחד כך קבלתי אין לדבר עליו:<br>
+
+Section 10
+
+<b>החלק השני</b> הם הדינים שנאמר בהן הלכה למשה מסיני ואין ראיות עליהם כמו שזכרנו וזה כמו כן אין חולק עליו:
+
+Section 11
+
+<b>החלק השלישי</b> הדינין שהוציאו על דרכי הסברא ונפלה בם מחלוקת כמו שזכרנו ונפסק הדין בהן על פי הרוב וזה יקרה כשישתנה העיון ומפני כך אומרים (יבמות דף עו:) אם הלכה נקבל ואם לדין יש תשובה.
+אבל נפלה המחלוקת והעיון בדבר שלא נשמע בו הלכה ותמצא בכל התלמוד שהם חוקרים על טעם הסברא שהוא גורם המחלוקת בין החולקים ואומרים במאי קא מיפלגי או מאי טעמא דר' פלוני או מאי בינייהו. 
+והם מביאים אותו על ענין זה ברוב מקומות. וזוכרים הטעם הגורם למחלוקת כגון שיאמרו רבי פלוני מחזיק טענה פלונית. ופלוני מחזיק טענה פלונית וכדומה לו. 
+אבל מי שיחשוב שהדינין שנחלקין בהם כמו כן מקובלים מפי משה וחושבים שנפלה המחלוקת מדרך טעות ההלכות או מפני שאחד מהם קבל קבלה אמת והשני טעה בקבלתו או שכח או לא שמע מפי רבו כל מה שצריך לשמוע ויביא ראיה על זה מה שנאמר (סנהדרין דף פח:) משרבו תלמידי שמאי והלל שלא שמשו כל צרכן רבתה מחלוקת בישראל ונעשית תורה כשתי תורות זה הדבר מגונה מאד. 
+והוא דברי מי שאין לו שכל ואין בידו עיקרים ופוגם באנשים אשר נתקבלו מהם המצות וכל זה שוא ובטל. ומה שהביאו להאמין באמונה הזאת הנפסדת הוא מיעוט הסתכלותו בדברי החכמים הנמצאים בתלמוד שהם מצאו שכל הפירוש המקובל מפי משה הוא אמת ולא נתנו הפרש בין העיקרים המקובלים ובין תולדות הענינים שיוציאו אותם בעיון. 
+אבל אתה אל יכנס בלבך ספק שמחלוקת ב"ש וב"ה באמרם (ברכות פ"ח דף נא:) מכבדין את הבית ואחר כן נוטלין לידים או נוטלין לידים ואח"כ מכבדין את הבית ותחשוב שאחד משני הדברים האלו אינו מקובל מפי משה מסיני. 
+אבל הטעם שהוא גורם להיות חולקים הוא מה שנזכר בתלמוד (שם נב:) שאחד מהם אוסר להשתמש בעם הארץ והשני מתיר. וכן כל מה שידמה לאלו המחלוקות שהם ענפי הענפים. 
+אבל מה שאמרו משרבו תלמידי שמאי והלל שלא שמשו כל צרכם רבתה מחלוקת בישראל ענין זה מבואר שכל ב' אנשים בהיותם שוים בשכל ובעיון ובידיעת העיקרים שיוציאו מהם הסברות לא תפול ביניהם מחלוקת בסברתם בשום פנים ואם נפלה תהיה מעוטא. כמו שלא נמצא שנחלקו שמאי והלל אלא בהלכות יחידות. 
+וזה מפני שדעות שניהם היו קרובות זה לזה בכל מה שיוציאו בדרך סברא והעיקרים כמו כן הנתונים לזה כמו העיקרים הנתונים לזה. 
+אבל כאשר רפתה שקידת התלמידים על החכמה ונחלשה סברתם נגד סברת הלל ושמאי ובם נפלה מחלוקת ביניהם בעיון על דברים רבים שסברת כל אחד ואחד מהם היתה לפי שכלו ומה שיש בידו מן העיקרים. 
+ואין להאשימם בכל זאת. שלא נכריח אנחנו לשני חכמים מתוכחים בעיון להתוכח כשכל יהושע ופנחס ואין לנו ספק כמו כן במה שנחלקו בו אחרי שאינם כמו שמאי והלל או כמו שהוא למעלה מהם שהקדוש ברוך הוא לא צונו בעבודתו על ענין זה.
+אבל צונו לשמוע מחכמי הדור כמו שנאמר (דברים יז) אל השופט אשר יהיה בימים ההם. 
+ועל הדרכים האלו נפלה המחלוקת לא מפני שטעו בהלכות ושהאחד אומר אמת והשני שקר. ומה מאד מבואר ענין זה לכל המסתכל בו. ומה יקר וגדול זה העיקר במצות: 
+
+Section 12
+
+<b>והחלק הרביעי</b> הם הגזרות שתקנו הנביאים והחכמים בכל דור ודור כדי לעשותם סייג לתורה. ועליהם צוה הקדוש ברוך הוא לעשותם והוא מה שאמר במאמר כללי (ויקרא יח) ושמרתם את משמרתי ובאה בו הקבלה (יבמות דף כא.) עשו משמרת למשמרתי. והחכמים יקראו אותם גזרות. 
+ולפעמים תפול בהם מחלוקת לפי החכם שהוא אוסר כך מפני כך ולא יסכים עליו חכם אחר. וזה הרבה בתלמוד שאומרים רבי פלוני גזר כן משום כך וכך ורבי פלוני לא גזר.  וזה כמו כן סבה מסבת המחלוקת. 
+שהרי בשר עוף בחלב הוא גזרה מדרבנן כדי להרחיק מן העברה ולא נאסר בתורה אלא בשר בהמה וחיה אבל אסרו חכמים בשר עוף כדי להרחיק מן האיסור ויש מהם מי שלא יגזור גזירה זו שרבי יוסי [הגלילי] היה מתיר בשר עוף בחלב וכל אנשי עירו היו אוכלים אותו כמו שנתפרסם בתלמוד (שבת דף קל). 
+וכשתפול הסכמה על אחת מן הגזירות אין חולק עליה בשום פנים. וכשיהיה פשוט איסורה בכל ישראל אין לחלוק על הגזירה ההיא אפילו הנביאים בעצמם לא היו רשאים לבטל אותה וכן אמרו בתלמוד שאליהו זכור לטוב לא היה יכול לבטל אחד משמנה עשר דברים שגזרו בית שמאי ובית הלל. והביאו טעם על זה לפי שאיסורן פשט בכל ישראל:
+
+Section 13
+
+<b>החלק החמישי</b> הם הדינים העשויים על דרך חקירה וההסכמה בדברים הנוהגים בין בני אדם. שאין בם תוספת במצוה ולא גרעון. או בדברים שהם תועלת לבני אדם בדברי תורה. וקראו אותם תקנות ומנהגים. 
+ואסור לעבור עליהם וכבר אמר שלמה ע"ה על העובר עליהם (קהלת י) ופורץ גדר ישכנו נחש. ואלו התקנות רבות מאד ונזכרות בתלמוד ובמשנה מהם בענין איסור והיתר ומהם בענין הממונות. 
+ומהם תקנות שתקנו נביאים כמו תקנת משה ויהושע ועזרא כמו שאמרו (מגילה פ"א דף ד.) משה תקן להם לישראל שיהיו שואלים ודורשים בהלכות פסח בפסח ואמרו (ברכות פ"ז דף מ"ח:) משה תקן הזן בשעה שירד המן לישראל אבל תקנות יהושע ועזרא הם רבות. 
+ומהם תקנות מיוחסות ליחידים מן החכמים כמו שאמרו (שביעית פ"י) התקין הלל פרוזבול (גיטין דף לד:) התקין רבן גמליאל הזקן (ביצה דף ה) התקין רבן יוחנן בן זכאי והרבה בתלמוד התקין ר' פלוני התקין ר' פלוני. 
+ויש מהם תקנות מיוחסות להמון החכמים כמו שאמרו (כתובות דף מט:) באושא התקינו או כמו שנאמר תקנו חכמים או תקנת חכמים וכדומה לזה הרבה:
+
+Section 14
+
+<b>אם כן</b> כל הדינין הנזכרים במשנה נחלקים על אלו החמשה חלקים. ומהם פירושים מקובלים מפי משה ויש להם רמז בכתוב או אפשר להיות סוברים עליהם סברא ומהם הלכה למשה מסיני. ומהם מה שהוציאו בדרך הקש וסברא ובו נפלה המחלוקת. ומהם גזרות ומהם תקנות. 
+והטעם שהצריכם לכתוב המחלוקת הנופלת בין שתי הדעות הוא מה שאומר שההלכות אלו נכתבו פסוקות שאין בהם מחלוקת ונדחו דברי החכם שאין הלכה כמותו אפשר שיבא אחר כן מי שקבל הפך הדבר שעליו נפסקה ההלכה מהחכם החולק על הדעת ההיא או ממי שהוא נוטה לדעתו ותכנס ספקא בנפשותינו ונאמר איך יקבל זה האיש והוא איש אמת שדבר פלוני אסור והמשנה אומרת שהוא מותר או הפך הענין הזה. 
+ובשביל זה כשיהיו לנו כתובות אלו הדעות יהיה נגדר זה הפרץ כי כשיאמר המקבל שמעתי שכך וכך אסור נאמר לו כן דברת וזהו דעת פלוני אבל רבים חולקין עליו או פלוני חלק עליו וההלכה כדעת החולק מפני שסברתו יותר נכונה או מפני שמצאנו דבר אחד מסייעתו (עדיות פ"א). 
+אבל הטעם שהצריכום לכתוב דברי יחיד ורבים הוא מפני שאפשר להיות הלכה כיחיד ועל כן בא ללמדך כשתהיה סברא פשוטה ואפילו ליחיד שומעין לו ואע"פ שחולקין עליו רבים. 
+והטעם שהצריכום לכתוב דעת איש אחד ואחר כן חוזר מן הדעת ההיא כגון שאמרו בש"א כך ובה"א כך וכך וחזרו ב"ה להורות כדברי בית שמאי כדי להודיעך אהבת האמת והגברת הצדק והאמונה. 
+שהרי אלו אנשים הנכבדים החסידים הנדיבים המופלגים בחכמה כשראו דברי החולק עליהם טובים מדבריהם ועיונו נכון הודו לו וחזרו לדעתו כל שכן שאר האנשים בראותם האמת נוטה עם בעל דינו יהיה כמו כן נוטה לאמת ולא יקשה עורף וזהו דברי הכתוב (דברים יד) צדק צדק תרדוף. 
+ועל זה אמרו חכמים (אבות פ"ה) הוי מודה על האמת רצו לומר אף על פי שתוכל להציל נפשך בטענות תוכחיות כשתדע שהם אמת דברי חבירך אשר טענתך עליו גלויה מפני חולשתו או מפני יכולתך להטעות האמת חזור לדבריו והריב נטוש:
+
+
+Section 15
+
+<b>וכאשר</b> חשב המחבר לחבר זה הספר על זאת התכונה ראה לחלק אותו לששה חלקים:
+<b>החלק הראשון</b> במצות המחויבות בצמח הארץ כמו כלאים שמטה וערלה ותרומות ומעשרות ושאר חקי המתנות:
+<b>החלק השני</b> בפרקי זמני השנה והמועדים ומה שנתחייב בהם והשתנות משפטיהם והאסור בהם והמותר ומה שנכון לחבר בכל פרק מהם מן הדינים והמצות:
+<b>החלק השלישי</b> בבעילות וההפרש שיש בדינין בין האנשים והנשים כגון היבום והחליצה והכתובה וקדושין וגיטין ומה שהוא ראוי לומר בכל פרק מהם:
+<b>החלק הרביעי</b> בדינין ובמריבות שבין אדם לחבירו ובסחורות ובמשא ובמתן ובשותפות הקרקעות והדומה לו:
+<b>החלק החמישי</b> בעניני הקרבנות כפי השתנות משפטיהם ורוב עניניהם:
+<b>החלק הששי</b> בענין טהרות והפכם. 
+וקרא כל חלק מהם סדר. החלק הראשון נקרא סדר זרעים. והשני סדר מועד. והשלישי סדר נשים. והרביעי סדר נזיקין. והחמישי סדר קדשים. והששי סדר טהרות. (והסימן זמ"ן נק"ט). 
+והתחיל בסדר זרעים מפני שהוא כולל מצות מיוחדות בזרע הארץ וזרע הארץ היא מחיה לכל בעלי חיים וכיון שאי אפשר לאדם לחיות בלא אכילת מזון לא יתכן לו עבודת השם ובשביל כך הקדים לדבר במצות המיוחדות בזרע הארץ. 
+ואח"כ דבר על סדר מועד שדרך סדורם בתורה כן הוא כמו שנאמר (שמות כג) ושש שנים תזרע (שדך ושש שנים תזמור כרמך) [את ארצך] ואספת את תבואתה והשביעית תשמטנה ונטשתה ואמר אחר כן ששת ימים תעשה מעשיך ואחר כן שלש רגלים תחוג לי בשנה. 
+ואחר כן ראה להקדים דיני נשים קודם דיני נזיקין כדי ללכת אחרי הכתוב שאמר (שם כא) כי ימכור איש את בתו לאמה וכי ינצו אנשים ונגפו אשה הרה ואחר כך כי יגח שור את איש ובשביל זה הקדים סדר נשים על סדר נזיקין. 
+וספר ואלה שמות כולל אלו הארבעה ענינים ענין סדר זרעים וסדר מועד וסדר נשים וסדר נזיקין. 
+ואחרי אשר דבר על ענין אלה שמות דבר על ענין ויקרא כפי סידורם וסדר אחרי נזיקין קדשים. 
+ואחריו טהרות שכך סדרם הכתוב והקדים דין הקרבנות קודם דין הטומאות והטהרות שהרי הטהרות התחיל בהם בפרשת ויהי ביום השמיני. 
+וכשאסף כל אלו הששה מינים הכוללים המצות ראה לחלק כל מין כללי מהם אל מינים פרטיים כפי מה שהוא ראוי וקרא שם כל מין מהפרטים מסכת אחר כן חלק המאמר שיש בכל מין פרטי לפרקים וקרא שם כל אחד פרק. אחר כן חלק מאמר כל פרק לפרקים קטנים נכוחים להבין וקלים לדעתם על פה ולהורותם וקרא שם כל אחד מאלו הפרקים הקטנים הלכה. 
+וחלק המאמר בסדר זרעים כמו שאומר. התחיל במסכת ברכות. והטעם שהצריכוהו להתחיל בה שהרופא הבקי כשירצה לשמור בריאות הבריא על תכונתה שהיא עומדת עליו יקדים תיקון המזון בתחלת רפואותיו ועל כן ראה החכם הזה להתחיל בברכות שכל מי שאוכל אין לו רשות לאכול עד שיברך וראה לסדר בתחלת דבריו ברכות כדי לתקן המזון תיקון שיש לו ענין. 
+אחר כך ראה לתקן דבריו כדי שלא יהיה חסר בענין מן הענינים ולפיכך דבר על כלל הברכות שאדם חייב בהם על המזונות ועל המצות ואין לך מצוה שאדם חייב בה בכל יום אלא קריאת שמע בלבד ואין נכון לדבר בברכות ק"ש קודם שידבר על ק"ש עצמה לפיכך התחיל מאימתי קורין את שמע וכל מה שנתחבר אליו.
+ואח"כ חזר לענין הסדר והוא לדבר במצות זרע הארץ והתחיל במסכת פאה אחר ברכות בשביל שכל המתנות שאדם חייב בהם על הזרע לא יתחייב בהן אלא אחר קצרו והקמה חייבת בפאה והיא עדיין בקרקע ובשביל זה הקדים לדבר בה. 
+וסדר אחר פאה מסכת דמאי בשביל שיש בו לעניים זכות כמו שיש להם בפאה וכן אמרו מאכילים את העניים דמאי. 
+ואחר דמאי כלאים שכך סדרם הכתוב בסדר קדושים תהיו (ויקרא יט) לא תכלה פאת שדך ואחריו שדך לא תזרע כלאים. 
+וסדר אחר כלאים שביעית והיה נכון להיות מסכת ערלה אחר כלאים שכך סדורה בתורה לולי שראה שהערלה אינה מן המצות שאדם מוכרח לעשותה שכ"ז שלא נטע לא יתחייב בערלה והשביעית היא מן המצות שאדם מוכרח לעשותה ועוד שהשמטה יש בה סדר מיוחד מן התורה ולפיכך הקדים לדבר בשמטה. 
+וסדר אחר שביעית מסכת תרומה גדולה מפני שהתרומה היא מתנה ראשונה שמוציאין מן הזרע. 
+וסדר אחר תרומה מעשר ראשון מפני שהיא במעלה שניה לתרומה בדין הפרשה.
+וסדר אחר מעשר ראשון מעשר שני על סדר מעלותם. 
+וסדר אחר כן מסכת חלה בשביל שאחר שמוציאין מן הזרע כל אלו המתנות שהם תרומה ומעשר ראשון ושני אז יטחנוהו ועושין אותו קמח ולשין אותו ואז יתחייב בחלה. 
+וכשהשלים לדבר על הזרע ומתנותיו החל לדבר בענין הפירות וסדר אחר מסכת חלה מסכת ערלה. 
+ואחר כן בכורים שכך סדרם הכתוב הערלה בספר ויקרא והבכורים בפרשת כי תבא. ועלו מספר החלקים בסדר זרעים לעשתי עשרה מסכתות. 
+ואחר כך חלק סדר מועד למיניו הפרטים כמו שעשה בסדר זרעים והתחיל במסכת שבת מפני שהוא קדמון במעלה ומפני שהוא בכל שבעת ימים ותרבה תקופתו בזמן גם בו התחיל בתורה בפרשת מועדות. 
+וסדר אחר שבת עירובין מפני שהוא מענין שבת. 
+ואחריו פסחים שהוא תחלת המצות הנתונות על ידי משה והיא כמו כן מצוה שניה לשבת בפרשת מועדות. 
+וסדר אחר כן שקלים כמו שנסדרו בתורה. 
+וסדר כפורים אחר שקלים כפי סדורה שמצות שקלים בפרשת כי תשא וכפורים בפרשת אחרי מות. 
+ואח"כ בא לסיים דבריו בשלש רגלים וקודם זה דבר על פסחים ונשאר לו לדבר על ענין סוכות ושבועות ולא נמצא לו מה שידבר בשבועות אלא דברים מיוחדים בכל יו"ט והיא מסכת ביצה והקדים סוכה על ביצה לרוב המצות שיש בסוכות. 
+ולא נשאר לו מן הפרקים הנזכרים בכתוב אלא ראש השנה בלבד ואחרי ביצה דבר על ראש השנה. 
+וכשהשלים דבריו על המועדים האמורים בתורה חזר לדבר על זמני התעניות הנזכרים בספרי הנבואה והם הצומות שתקנו הנביאים וסדר אחר כך ענין תעניות. 
+וסדר אחר תעניות מגילה מפני שהוא תיקון הנביאים שהיו אחרונים לאשר התקינו תעניות. 
+וסדר אחר מגילה מועד קטן מפני שיש בינו ובין ימי הפורים הצטרפות שבשניהם אסור התענית וההספד. 
+וכאשר השלים לדבר על הזמנים וחובותיהם וכל מה שנתחבר אליהם חתם הענין במסכת חגיגה שענינה בחובת שלש רגלים והניחה לאחרונה בשביל שאינו ענין כללי ובשביל שאינו חובה אלא על הזכרים כמו שנאמר (שמות כג) יראה כל זכורך. ועלו חלקי המאמר בסדר מועד לשתים עשרה מסכתות. 
+אחר כן חלק המאמר שיש בסדר נשים והתחיל במסכת יבמות והטעם שהצריכוהו להתחיל ביבמות ולא התחיל במסכת כתובות ועיון השכל נותן שהיתה ראויה להקדים. אבל נעשה זה מפני שהנשואין הוא דבר עומד ברשות אדם ורצונו ואין לב"ד לכוף אדם עד שישא אשה אבל היבום הוא מוכרח לעשותו ולומר לו או חלוץ או יבם וההתחלה בדברים המוכרחים הוא הנכון והראוי מן הדברים שאינם מוכרחים ועל כן התחיל ביבמות. 
+וסדר אחר כך כתובות. 
+ואחר כתובות נדרים שפרשת נדרים כולה וההתבוננות שיש בה הוא נדרי נשים כמו שנאמר (במדבר ל) בין איש לאשתו בין אב לבתו וכשיהיו הנשואין גמורין ותהיה האשה נכנסת לחופה יש לבעלה רשות להפר נדריה ומפני זה סמך נדרים לכתובות.
+וסדר אחר נדרים נזירות מפני שהנזירות גם כן מכלל נדרים וכשהאשה נודרת בנזיר יוכל הבעל להפר ולפיכך סדר אחר נדרים נזירות. 
+וכשהשלים לדבר על הנשואין ומה שיתחייב בשבילן מהפרת הנדרים התחיל בענין הגירושין שאחרי נשואין באין הגירושין וסדר גיטין אחר נזירות. 
+ואחר גיטין סוטה שענינה מענין הגירושין שהסוטה כשתזנה יש לכוף האיש והאשה על הגירושין כמו שאבאר במקומו. 
+וסדר אחר סוטה קדושין ויש לשאול בכאן מפני מה סדר קדושין באחרונה והיה הנכון להקדימה ולהיות סדורה קודם כתובות. 
+ואם תאמר שלא סדרו אותה קודם כתובות בשביל שלא נפריש בין יבמות לכתובות שענינם אחד והוא ענין ביאה ושיהיו דבריהם נקשרים ואילו נצרך על כל פנים לסדרו היה כותבו קודם גיטין כדי שיבא על סדר בראשונה קדושין ואחריה גיטין ויהיה סדורם נכון. 
+ותהיה התשובה שסדורם נעשה כך מפני שהיה רצונו לילך על דרך הכתוב (ג) שהקדים גירושין קודם נשואין והוא מה שאמר הקב"ה (דברים כד) וכתב לה ספר כריתות ונתן בידה ויצאה מביתו והלכה והיתה לאיש אחר ומתוך דבריו שאמר והיתה לאיש אחר למדנו פרק מפרקי קדושין (דף ה) כמו שנתבאר בתלמוד מקיש הויה ליציאה. ועלו חלקי המאמר בסדר נשים לשבע מסכתות. 
+אח"כ חלק המאמר בנזיקין וחלק המסכת הראשונה לשלשה חלקים והתחיל בבבא קמא וענינה לדבר על נזיקין כגון שור ובור והבער ודין החובל ואין השופט רשאי להקדים דבר קודם שיסיר ההיזק מבני אדם ומפני זה הקדים אותה בראשונה על שאר הדינין. 
+ואח"כ בבא מציעא וענינה לדבר על הטענות והפקדונות ושכירות ודין השואל והשכיר וכל מה שהוא ראוי לחבר לזה הענין כמו שעשה הכתוב שאחר דיני שור ובור והבער (שמות כ״א:כ״ב) וכי ינצו אנשים דבר על ארבעה שומרים. 
+ואח"כ בבא בתרא וענינו לדבר בחלוקת הקרקעות והדינין בענין הדירות המשותפות והשכונות וביטול מקח וממכר במום הנמצא ולדבר בענין הממכרים והקנינים והיאך ראוי לדון אותם והערבות והירושות וסדר החלק הזה באחרונה בשביל שכולו קבלה ודברי סברות ולא התבאר מן התורה. 
+וכשהודיע ענין הדינין התחיל לדבר על הדיינין גוזרי הגזירות והדינין ההם וסדר אחר ב"ב סנהדרין. 
+אבל מסכת מכות היא נקשרת בנוסחאות עם מסכת סנהדרין ובכללה היא מנויה ואמרו שבשביל שאמר ואלו הן הנחנקין הדביק אליו ואלו הן הלוקין ואין זה טעם אמת אבל היא מסכת בפני עצמה ונסמכה לסנהדרין מפני שאין רשות לבני אדם לענוש ולהלקות אלא השופטים בעצמם כמו שאמר הכתוב (דברים כה) והפילו השופט והכהו לפניו כדי רשעתו. 
+וסדר אחר מכות שבועות מפני שבין סוף המסכת שעברה ותחלת זו המסכת יש דמיונים בדיניהם ומשפטיהם והם דומים אלו לאלו כמו שנזכר בתלמוד והחבירוהו לענין ההוא מפני שהוא גם כן ממעשה הדיינים שאין רשות לכוף על השבועה אלא לשופט. 
+וכשהשלים לדבר על הדינים והדיינים וכל מה שהוא מעשה הדיינים מיוחד בו מן המחלוקת וחיוב השבועות בא לדבר בענין עדיות ורוב ענין זאת המסכת הוא לזכור בה כל ההלכות שהעידו עליהם אנשים ברורים נאמנים ושעדותם ראוי לסמוך עליה והוא שער מן הדינים שהעדיות צריך לזכרם לפני הדיינים וכן כל עדות מהם היו מעידים אותו בב"ד וסדר אותה אחר מס' שבועות בשביל שמס' שבועות יש צורך אליה תמיד ועדיות הם (הצעת) [הודעת] הדברים שהעידו בם לפני השופטים בעתים ידועים וקבלו אותם מהם. 
+אחר כן התחיל לדבר על עכו"ם לפי שענינה דבר מוכרח לשופט שידענו ואז יהיה שלם כשידע נימוסי העבודות ההם וחוקותיהם ומה שצריך אליהם ואז ידע היאך ידין עליה כי כל מי שיעבוד לכוכב שבתאי בעבודת כוכב נוגה או יתפלל לכוכב צדק בתפלת מאדים אינו חייב מיתה כמו שבאה הקבלה הברורה והניח זו המסכת לאחרונה מפני שלא יקרה ענין עכו"ם אלא באחד מני אלף לימים רחוקים. 
+וכאשר נשלם לו מה שהיה צריך אליו השופט התחיל באבות ועשה זה לשני ענינים: 
+האחד כדי להודיע שההסכמה והקבלה אמת ונכונה וקבלוה עם מעם ולפיכך ראוי לכבד החכם מהם ולהושיבו במעלה נכבדת בשביל שהגיעה ההוראה אליו ושהוא בדורו כמו אלו בדורם וכן אמרו (ר"ה כה.) אם באנו לחקור אחר בית דינו של ר"ג וכו' אמרו (שם) שמשון בדורו כאהרן בדורו יפתח בדורו כשמואל בדורו ובענין זה יש מוסר גדול לבני אדם שלא יאמרו מדוע נקבל משפט פלוני או תקנת דיין פלוני. 
+ואין הדבר כן שהמשפט אינו לפלוני השופט אלא להקב"ה שצוה אותנו בו כמו שנאמר (דברים א) כי המשפט לאלהים הוא אבל הכל משפט אחד וקבלוהו איש מפי איש על הדורות החולפים. 
+והענין השני שהוא רצה לזכור במסכת זו מוסר כל חכם מן החכמים ע"ה כדי שנלמד מהם המדות הטובות ואין אדם צריך לזה הדבר כמו הדיינים שעמי הארץ כשלא יהיו בעלי מוסר אין ההיזק לכל ההמון אלא לבעליו בלבד אבל השופט כשלא יהיה בעל מוסר וצנוע יזיק עצמו ויזיק לבני אדם. 
+לפיכך היה תחלת דבריו במסכת אבות מוסר הדיינין כמו שאמר הוו מתונים בדין וצריך שיוסר השופט בכל הענינים שיש במסכת אבות כגון שיהיה מתון בדין ואל ימהר פסק דין שאפשר שיהיה בדין ההוא ענין נסתר כמו שאמרו ע"ה דין מרומה. 
+ואין לו להאריך הדין כמו כן כשידע שאין בו דבר נסתר שזה נקרא ענוי הדין ויש לו להשתדל בחקירת העדים ולהזהר בשעת החקירה שלא ילמדו העדים מדבריו מה שיסייעם על ענינם ואין לו ללמד טענה לבעל הריב וזה נקרא עורכי הדיינין. 
+ואל יחלל נפשו בחברת עמי הארץ שמא יהיה לבוז ואל יתעלם מבני אדם עד שלא יוכלו לראותו בכל עת שיצטרכו אליו שמא יאבד האביון ואל יבקש מנוחה ותענוגים פן יאבד האמת ולא תמשכהו התאוה. 
+ואל יהי רוצה להתקדם את חבריו לדין ואל ילחץ עצמו להכנס בדיינות שמא יהיה חשוד. 
+וצריך להיות מהדר בכל דיניו אחר הפשרה ואם יוכל שלא יפסוק דין בכל ימיו אבל שיעשה פשרה בין שני המריבים הנה מה טוב ומה נעים ואם אינו יכול אז יחתוך הדין. 
+ואל יטריח אבל יתן זמנים ארוכים לבעל הריב ויניחהו לבקש על נפשו כל היום ואע"פ שירבה דברים וידבר הוללות וסכלות. 
+ואם אי אפשר זה לפי מה שיראה מטענותם יגזור הדין מיד. כמו שאנו רואים רבותינו עושים בענין קשירת הידים והכאת השוטר ללקות ולענוש והפשט הבגדים וקריעת השטרות הקיימות כשימצאו בהם מה שיחייב לעשות זה והרבה כמו זה וכדומה לזו המצוה אומרים (סנהדרין דף ו:) יקוב הדין את ההר. 
+ועל דרך כלל צריך שיהיה השופט כרופא בקי שכל זמן שיוכל לרפא במזונות לא ורפא ברפואות אבל כשרואה שהחולי חזק ואי אפשר להתרפא במזונות ירפא ברפואות קלות קרובות אל טבע המזון כגון המשקים והמרקחות המבושמות והמתוקנות ואם יראה שהחולי יתחזק ואלו הדברים אינם מכניעים אותו ואינם כנגדו יחזור לרפאותו ברפואות חזקות וישקנו רפואה משלשלת כגון סקמוני"א וכדומה לו מן הרפואות המרות והרעות. 
+כן השופט ישתדל לעשות פשרה ואם אינו יכול ישפוט בנחת וירצה לבעל הריב בדבר רך ואם לא יוכל מפני אכזריות אחד מהמריבים ושהוא רוצה להתגבר בעול וחמס יתחזק עליו ויהדוך רשעים תחתיו. 
+וצריך לשופט שלא ירבה לרדוף אחר תענוגי העולם ואהבת העושר והמעלה כמו שאמר הכתוב (שמות יח) שונאי בצע ואמרו ע"ה מלך במשפט יעמיד ארץ וגו' (כתובות דף קה:) אם דומה הדיין למלך שאינו צריך לכלום יעמיד ארץ ואם דומה לכהן המחזר על הגרנות יהרסנה. 
+ואחר שנראה שהשופט צריך לכל אלו המוסרים כדי להוסר בהם אם כן מה נחמד ונכון היה תקון מסכת אבות אחרי מסכת סנהדרין ומה שנלוה אליה לפי שהיא כוללת אלה המוסרים ועוד נוסף עליהם ענינים אחרים מביאים לידי פרישות מן העולם וכבוד העולם ובעליה ומעשה היושר והיראה. 
+וכאשר השלים מוסר הדיינים החל לבאר שגיאותם כי כל מי שיש בו טבע בשר ודם אי אפשר שלא יטעה ויחטא ולפיכך סדר הוריות אחר אבות ובה חתם סדר נזיקין. ועלו חלקי המאמר בנזיקין לח' מסכתות. 
+אחר כן חלק המאמר בענין קדשים והחל בקרבנות הכהנים שהם מסכת זבחים. 
+ואחר זבחים מנחות כפי סדורם בתורה. 
+וכשהשלים ענין זבחי קדשים ומה שנלוה אליהם דבר על ענין שחיטת שאר הזבחים על סדר הכתוב שהרי אחר שאמר והיה המקום אשר יבחר ה' שמה תביאו וגו' אמר רק בכל אות נפשך תזבח ואכלת בשר (דברים יב) והביא אחר מנחות חולין. 
+ואחר חולין בכורות על סדר הכתוב כמו כן כי אחר שאמר רק בכל אות נפשך אמר לא תוכל לאכול בשעריך מעשר דגנך תירושך ויצהרך ובכורות בקרך וצאנך. 
+וכשהשלים לדבר בעניני הקדושות סדר דמי הערכים שהם כמו כן קדש והביא אחר בכורות ערכין. 
+ואחר ערכין תמורה על פי סדורם בכתוב כמו כן. 
+וכשהשלים לדבר על המינין האלו הביא אחר כן מסכת כריתות ודבר בה על כל המצות שיתחייב בהם כרת וכל הנלוה לאותו הענין והטעם שבשבילו סדר המין הזה בקדשים שכל דבר שחייבין על זדונו כרת חייבים על שגגתו חטאת אלא במעט כמו שיתבאר שם. 
+והביא אחר כריתות מעילה מפני שהדברים שחייבין עליהם מעילה יותר קלים מהדברים שחייבים עליהם חטאת. 
+והביא אחר מעילה מסכת תמיד והניח אותה באחרונה בשביל שאין בה דבור לא על דרך חכמה ולא על איסור ועל היתר אלא ספור שהוא אומר היאך היו מקריבין התמיד כדי לעשות כן תמיד. 
+והביא אחר תמיד מדות ואין בו ענין אחר אלא ספור שהוא זוכר מדת המקדש וצורתו ובנינו וכל ענינו והתועלת שיש במין ההוא כי כשיבנה במהרה בימינו יש לשמור ולעשות התבנית ההוא והתבניות והצורות והערך מפני שהוא ברוח הקדש כמו שאמר (דה"א כח) הכל בכתב מיד ה' עלי השכיל. 
+וכשהשלים לדבר בקרבנות הבהמה ובכל הנלוה עליהם ותבנית הבית שמקריבין בו אותן הקרבנות סדר אחריו מסכת קנים ואין ענין במסכת ההיא אלא לדבר בתערובי העופות כשיתערבו קרבנות העופות אלו עם אלו. והניח זה הענין באחרונה מפני שאינו מוכרח לפי שאפשר שיתערבו ושלא יתערבו ועוד שהדבור עליו מעט מזער כמו שיתבאר במקומו. ובהם חתם סדר קדשים. ועלו חלקי המאמר בסדר קדשים לעשתי עשרה מסכתות. 
+אחרי כן חלק המאמר בטהרות והתחיל במסכת כלים וענינו שהוא כולל עיקרי הטומאות ולזכור כל מה שהוא מקבל טומאה ושאינו מקבל טומאה כי כשיזכור לנו מה שהוא מקבל טומאה נדע כל הדברים שהם מקבלים טומאה ושאינם מקבלים. 
+והביא אחר כלים אהלות וענינו לדבר על טומאת מת והקדים זאת המסכת בשביל שהיא קשה מכל הטומאות. 
+ואחריה נגעים וענינו שהוא מדבר בטומאת צרעת שהמצורע יטמא באהל ויש בו קצת דמיון מטומאת מת כמו שיתבאר במקומו. 
+וכשהשלים טומאת מת והדומה לו בא לדבר בענין טהרה והיא פרה אדומה והביא אחר נגעים מסכת פרה. 
+וכשהשלים לדבר על הטומאות החמורות והיאך ענין טהרתם דבר בענין הטומאות הקלות שאין בם אלא הערב השמש וסדר אחר פרה מסכת טהרות וקרא שמה טהרות בלשון נקיה שהדבור בה הוא בטהרת הטומאה ועוד שידיעת הטומאות מצריך לדעת ענין טהרה. 
+ושמא יחשוב החושב שענין קריאת שם הסדר סדר טהרות וקרא שם מסכת ממנו טהרות שהוא תפישה על המחבר ואנו אומרים שאינו תפישה אצל חכמי ההגיון שהם קוראים המין הפרטי בשם המין הכולל אותו. 
+וכשהשלים הטומאות החמורות והיאך תעלה הטהרה מהם ודבר על טומאות קלות הביא אחר כך דיני טהרה וסדר אחר טהרות מקואות. 
+והניח נדה אחר כל אלו הטומאות מפני שאינה טומאה כללית לכל מין האדם וסדר אחר מקואות נדה. 
+ואחר נדה מכשירין והנכון היה לסדר אחר נדה זבים אבל הקדים מכשירין על זבים כמו שהקדימו הכתוב שהרי מכשירין בפרשת ויהי ביום השמיני וזבים בפרשת זאת תהיה תורת המצורע. 
+וסדר אחר זבים טבול יום כמו שאמר הכתוב (ויקרא טו) זאת תורת הזב ואשר תצא ממנו שכבת זרע ואלו הטומאות המוקדמות כולן הן כוללות הגוף ר"ל כשיגע בהם אדם יטמא כל גופו ובשביל זה בא לדבר על טומאת כל אבר ואבר בפני עצמו. 
+וסדר אחר טבול יום ידים. 
+ואחר ידים עוקצין והניחה לאחרונה מפני שהוציאוה בדרכי הסברא ואין לה עיקר בכתוב ובה חתם ספרו. ועלו חלקי המאמר בטהרות לשתים עשרה מסכתות. 
+והיו מספר כל מסכתות המשנה ששים ואחת ופרקים חמש מאות ושלשה ועשרים. 
+
+Section 16
+
+<b>אחר</b> כן ראה להסתפק משמות המקובלים על הקרובים אליו משמעון הצדיק והיו דבריו במשנה דבר קצר וכולל ענינים רבים והיה הכל מבואר לו לחדוד שכלו אבל למי שהוא פחות ממנו הענין ההוא עמוק בעיניו שהחכמים הקדומים לא היו מחברים אלא לנפשותם. 
+לפיכך ראה אחד מתלמידיו והוא רבי חייא לחבר ספר וללכת בו אחר רבו ולבאר מה שנשתבש מדברי רבו והיא התוספתא וענינו לבאר המשנה ותוספתא אפשר להוציא טעמה מהמשנה אחר יגיעה רבה והוא הוציאם ללמדנו היאך נוליד ונוציא ענינים מן המשנה. וכן עשה רבי אושעיא. 
+ורב חבר ברייתא והיא ספרא וספרי ורבים זולתם כמו שאמרו כי אתא רבי פלוני אתא ואייתי מתניתא בידיה. 
+ואולם לא היו אלה הברייתות כלם כצחות דברי המשנה ולא כתקון עניניה וקוצר מליה ועל כן היתה עיקר ר"ל המשנה וכל החבורים עולים אחריה ושניים אליה והיא המכובדת אצל הכל וכשיעריכו אותה לחבורים ההם ראוה בנות ויאשרוה. 
+וכל הבא אחריה אחר החבורה הנכבדת ההיא לא שם לבו ומאודו אלא להתבונן בדברי המשנה. ולא חדל דור אחר דור להתבונן ולחקור בה ולפרש אותה כל חכם כפי חכמתו ובינתו. 
+ונחלקו בפירוש קצת הלכות ממנה לפי רוב השנים ואין חבורה מהם שלא חקרה והתבוננה במשנה וגלתה חדושים והביאה ממנה דמיונים על ענינים אחרים עד שהגיע הזמן לרבינא ורב אשי שהם האחרונים מחכמי התלמוד והתבודד רב אשי לחבר התלמוד וראה בעצתו לעשות בדברי כל הבאים אחרי רבינו הקדוש כמו שעשה רבינו הקדוש בדברי כל הבאים אחרי משה. 
+וכלל כל דברי המדברים ושכל המתבוננים ופירוש המפרשים ודקדוק ההלכות וקבצם וכבש הכל בחכמתו ובמה שנתן לו הקב"ה מנפש פשוטה וכבוד החכמה וחבר התלמוד. 
+והיתה כוונתו בו ארבעה דברים: 
+האחד פירוש המשנה וכל מה שנפל בה מדברים המכילים ענינים רבים ממחלוקת הפירושים וטענות כל מפרש על חבירו וגלוי טענת האמת וזה ראשית הכוונות שנתכוון. 
+והשני פסק הדין על דעת האחד משני החולקים שנחלקו בדברי המשנה או בפירושה או בחדושים שנתחדשו בה ושחברו עליה. 
+והשלישי בחידושי הענינים שהוציאו חכמי כל דור מן המשנה וגלוי העיקר והראיות שהורו בהן וסמכו עליהן התנאים המדברים על דברי המשנה עד שנסדר מדבריהם מה שנסדר והגזירות והתקנות העשויות מאחרי רבינו הקדוש עד המחבר הזה. 
+והרביעי דרשות שהם ראויות לפי ענין כל פרק שנזדמן להיות בו דרש. 
+וזה הענין הרביעי ר"ל הדרש הנמצא בתלמוד אין ראוי לחשוב שמעלתו מעוטה ותועלתו חסרה. אבל יש בו תבונה גדולה מפני שהוא כולל חידות פליאות וחמודות נפלאות. 
+כי הדרשות ההם כשיסתכלו בהם הסתכלות שכלי יובן בהם מהטוב האמתי מה שאין למעלה ממנו ויגלה מהם מן הענינים האלקיים ואמתת הדברים מה שהיו אנשי החכמה מעלימים אותו ולא רצו לגלותו וכל מה שכלו בו הפילוסופים דורותיהם ואם תביט אותו על פשוטו תראה בו ענינים רחוקים מן השכל שאין למעלה ההם. 
+ועשו דבר זה לענינים נפלאים. האחד מהם ללטוש רעיוני התלמידים וללבב לבותם. 
+ועוד כדי לעוור עיני הכסילים שלא יזהירו לבותם לעולם ואילו היו מראים להם זוהר האמתות יסבו פניהם מהם כפי חסרון טבעיהם שנאמר בהם ובדומיהם אין מגלין להם את הסוד מפני שאין שכלם שלם כדי לקבל האמתות על בוריים. 
+וכן החכמים לא היו רוצים לגלות קצתם לקצתם סודות החכמה וכבר זכרו (חגיגה פ"ב דף יג) שאיש מן החכמים נכבד [פתה] לאנשים בקיאים בחכמת מעשה בראשית והוא היה בקי במעשה מרכבה אמר להם למדוני מעשה בראשית ואלמדכם מעשה מרכבה ואמרו טוב הדבר וכאשר למדוהו מעשה בראשית נמנע הוא מללמוד להם מעשה מרכבה. 
+וחס ושלום שעשה זה מפני רוע לב למנוע החכמה או בשביל שיהיה לו יתרון עליהם. שהמדות האלה מגונים באחד מהטפשים קל וחומר באלו החסידים הנכבדים. אבל עשה הדבר בשביל שראה בעצמו ראוי לקבל מה שיש אצלם ושאינם ראוים לקבל מה שיש אצלו. 
+והביא על ענין זה דברי שלמה (שיר ד) דבש וחלב תחת לשונך ופירשו עליהם השלום ואמרו שענין דבר זה שהחכמות המתוקות שהנפש תנעם בהם כמו שינעם החיך בדבש וחלב צריכים להסתירם ושלא ידובר בהם ואל יעלו על שפת לשון בשום פנים וזהו שאמר תחת לשונך שהענינים האלה אינם ממה שראוי ללמוד ולהגות בם בישיבות החכמה. 
+ואולם ירמזו בכתוב מהם רמזים נעלמים וכשיגלה הקב"ה מסוה הסכלות מלב מי שירצה אחרי אשר ייגע וירגיל בחכמות אז יבין מהם כפי שכלו. 
+ואין לאדם עם החכמה ודרישתה וההשתדלותה אלא לעזוב עניניו ביד הבורא ולהתפלל אליו ולהתחנן לבוננהו ולהורותו ולגלות לו הסודות הגנוזות בכתוב כמו שמצאנו דוד ע"ה עשה כן באמרו (תהלים קיט) גל עיני ואביטה נפלאות מתורתך וכשיגלה הקב"ה את עיני האדם ויראה לו מה שהראה ראוי לו לגנזם כמו שאמרנו. 
+ואם ירמוז מהם במעט ירמוז למי שיש לו שכל שלם ונודעה אמתתו כמו שבארו וגלו במעשיות רבות בתלמוד. ועל כן אין ראוי לאיש חכם לגלות מה שידע מן הסודות אלא למי שהוא גדול ממנו או כמוהו שאם יגלה אותו לכסיל אע"פ שלא יגנהו לא ייטב בעיניו. ועל כן אמר החכם (משלי כג) באזני כסיל אל תדבר כי יבוז לשכל מליך. 
+ועוד שהלימוד להמון העם צריך שיהיה בדרך חידה ומשל כדי שיהיה כולל הנשים והנערים והקטנים עד אשר ישלם שכלם ואז יתבוננו וישכילו עניני הרמזים ההם ולענין זה רמז שלמה עליו השלום באמרו (שם א) להבין משל ומליצה דברי חכמים וחידותם. 
+ומפני אלו הסבות סדרו חכמים עליהם השלום דבריהם בדרשות על ענין שירחיקהו שכל הכסיל לפי מחשבתו. 
+ואין ראוי לסמוך החסרון אל הדרש ההוא אבל יש לחשוב שהחסרון בא משכלו וכשיראה משל ממשליהם שהוא קשה להשכיל אפילו פשוטו ראוי לו להשתומם מאד על שכלו שלא הבין הענין עד אשר חסרו בעיניו האמונות בתכלית הרחוק שהרי הדעות יש להם יתרון זה על זה כפי יתרונות המזגים. וכמו שנמצא מזג איש אחד שהוא ישר ממזג איש אחר כן יש שכל איש אחד שלם משכל איש אחר. 
+ואין ספק שאין שכל מי שידע דבר נכבד כשכל מי שישכיל הדבר ההוא שהאחד נקרא שכל בפועל והאחד שכל בכח. ובשביל זה יש דברים שהם בעיני אנשים בתכלית האמת והביאור ואצל איש אחר הם רחוקים ונמנעים מהיותם על פי המעלה בחכמה.
+והנני נותן לך בו משל מבואר כגון שנשאל לאיש מאנשי חכמת הרפואה והחשבון והנגון ומהיר בחכמת הטבע ונבוב ומשכיל והוא נעור וריק מחכמת התשבורת וחכמת הכוכבים ונאמר לו מה אתה אומר באיש שהוא טוען שגוף השמש שאנו רואים כאילו היא עגולה קטנה ויאמר שהוא גוף כדור וגודל הכדור ההוא כגודל כדור הארץ מאה וששים וששה פעם ושלשה שמיני פעם וכדור הארץ שבמדתה עשינו המדות האלה הוא כדור שיש בהקפו ארבעה ועשרים אלף מיל. ויהיה על הדרך הזה מגיע לדעת כמה מילין יש במדות גודל כדור השמש. 
+אין ספק שהאיש ההוא זך הרעיון אשר השכיל מן החכמות כל מה שאמרנו לא ימצא בנפשו מקום לקיים זאת האמונה וכל זה דבר רחוק בעיניו בלי מושג. 
+והטענה השכלית תבא לו בתחלת המחשבה שהטענה הזאת בטלה כי איך אפשר להיות האדם על מקום כפי זרת אחד מן הארץ וידע שעור גרם השמש והקיפה ומדת שטחה עד אשר תהיה דעתו כוללת אותה כמו שהוא כולל מדת חלק מחלקי הארץ. 
+ועוד יאמר איך אפשר זה והנה גרם השמש בשמים בתכלית המרחק ואפילו ראיית גרם השמש על נכון אי אפשר לנו ולא נשיגהו אלא זיוו בלבד ואיך יגיע אדם למעלה שיוכל למדוד אותו וידקדק מדתו בשלשה שמיני פעם. זה דבר שוא הוא שאין כמוהו. ולא יהיה בלבו ספק על היות זאת הטענה בטלה ושלא תוכל להיות. 
+אבל כשירגיל נפשו בלמוד ספרי המדות וחכמות מה שהוא ראוי בתבנית הכדוריות וזולתם מן הערכים הנערכים זה לזה ויעתק משם אחר כן אל הספר המסודר בענין זה והדומה אליו ר"ל ספר תכונת הגלגלים הידוע ספר אלמגסט"י. אז יתברר אצלו זאת הטענה ותשוב לו הטענה אמת שאין בה ספק ושיש עליה מופת. 
+ולא יהיה אצלו הפרש בין שגוף השמש הוא כשעור הזה או שהשמש היא מצויה וירגיל שכלו להאמין הדבר שהיה בתחלה מרחיק הרחקה גדולה ויאמין בו אמונה גמורה. 
+הנה זה יוכל להיות, ואנחנו לא הסכמנו על האיש ששאלנוהו זה הענין שיהיה חסר מן החכמות האחרות אבל שיהיה טוב השכל וזך הטבע וחכם. והשאלה אשר שאלנוהו משאלות הלמודיות שהיא מן המדרגה שיעלו בה לאלהות. 
+קל וחומר יהיה הענין במי שאין לו חכמה כלל ולא הרגיל נפשו בדרך מדרכי חכמות הלמודיות אבל היה נסעו משכל אמו לשכל אשתו שנשאל שאלה משאלות האלהית שהם צפונות בדרשות אין ספק שהם רחוקים בעיניו כרחוק השמים מן הארץ ויקצר שכלו להבין דבר מהם. 
+ועל כן ראוי שנדין הדרשות ההם לכף זכות ונטיב לעיין בהם. ואל נמהר להרחיק דבר מהם אבל כשירחק בעינינו דבר מדבריהם נרגיל נפשנו בחכמות עד שנבין עניניהם בדבר ההוא אם יוכלו להכיל לבותינו הדבר הגדול הזה שהרי החכמים אע"פ שהיה להם מן התאוה ללמוד וטוב הרעיון והיגיעה וחברת החסידים הנכבדים והרחקת העולם בכל מה שיש בו. היו מיחסים החסרון לנפשם כשהם מעריכים נפשותם לפי מה שקדם אותם. 
+והוא מה שאמרו (עירובין דף נג:) לבם של ראשונים כפתחו של אולם ושל אחרונים אפילו כמחט סדקית. 
+וכ"ש אנחנו שהחכמה נעדרה ממנו וכאשר הודיענו הקב"ה ואבדה חכמת חכמיו ובינת נבוניו תסתתר (ישעיה כט.) יחד הכתוב כל אחד ממנו בארבעה דברים. בחולשת השכל. וחוזק התאוה. ועצלות בבקשת החכמה. והזריזות בבצע העולם. ארבעת שפטיו הרעים ואיך לא נסמוך החסר לנפשותינו כשנעריך אותה עליהם. 
+ומפני אשר ידעו עליהם השלום בענין זה שכל דבריהם ברורים ונקיים ואין בהם סיגים צוו עליהם והזהירו שלא ילעג אדם עליהם ואמרו (גיטין דף נז:) כל המלעיג על דברי חכמים נידון בצואה רותחת כו' ואין לך צואה רותחת גדולה מן הכסילות אשר השיאתו להלעיג. 
+ועל כן לא תמצא לעולם מרחיק דבריהם אלא איש מבקש תאוה ונותן יתרון להנאות המורגשות אשר לא העיר לבו בדבר מן המאורים הבהירים. 
+ומפני שידעו אמתת דבריהם כלו בעסק ההוא כל ימיהם וצוו לשקוד עליו כל הלילה ומקצת היום ושמוהו תכלית החכמה וכן היא. 
+ואמרו (פ"ק דברכות דף ח.) אין להקב"ה בעולמו אלא ארבע אמות של הלכה בלבד והשב לבך לזה הדבר שאם תסתכל אותו על פשוטו תמצאנו רחוק מאד מן האמת כאילו ארבע אמות של הלכה בלבד היא התכונה הנדרשת ושאר החכמות והדעות מושלכות אחר גויו. ובזמן שם ועבר ואחריו שלא היתה שם הלכה הנוכל לומר שאין להקב"ה חלק בעולם כלל. 
+אבל אם תעיין זה הדבר עיון שכלי תראה בו מן החכמות דבר פלא ותמצאנו מוסף כלל גדול מן המושכלות: ואני אבארם לך כדי שיהיה לך דמיון לשאר מה שיבא לידך ולכך שים לבך אליו כראוי. 
+
+
+Section 17
+
+<b>דע כי הקדמונים</b> חקרו חקירה עצומה באשר נתן להם מן החכמה וטוב המחשבה עד נתקיים אצלם שכל דבר נמצא יצטרך עכ"פ להיות לו תכלית אשר בשבילה היתה מציאותו. כי לא לדבר רק נמצאו הנמצאים. 
+וכאשר נתקיים להם זה הדין הכללי התחילו לחלק כל נמצאים לדעת תכלית כל מין מן המינים הנבראים. 
+וראו כי כל נמצא שהוא מלאכותי ר"ל העשוי למלאכה היא תכלית עשייתו ידוע ואין צורך בענין ההוא לחקירה שהאומני לא יעשה מלאכה אלא אם כן שתכליתה מצוייר בנפש האומן. 
+והמשל בזה כמו שאומר שהמשור לא עשאו הנפח אלא אחרי אשר חשב בלבו איך יוכל להפריש דבקי העץ עד נגלה ללבו צורת המשור והחל לעשותו כדי לחתוך בו אם כן נדע כי כוונת המשור להניפו על העץ וכוונת הקרדום לחתוך בו וכוונת המחט להחביר בו בגד לבגד ויש לכל הדברים הנמצאים מציאה מלאכית.
+אבל מה שהמציאתו המלאכה האלהית והחכמה הטבעית כגון מיני האילנות והעשבים ומיני מחצבי האדמה ומיני אבנים ומיני החיות יש מהם אשר תכלית מציאותן נעלמת ואין יודע אותה כלל אא"כ תודע בנבואה או בכח דעת העתידות אבל בחקירת הדעת א"א. 
+מפני שאין ביכולת האדם לחקור עד שיבין וידע לאיזה טעם המציא הטבע קצת הנמלים בכנפים ומהם בלי כנפים. ולאיזה טעם המציא גם כן תולעים מרבה רגלים ואחרים מעטי רגלים ומה היא תכלית זאת התולעת וזאת הנמלה. 
+אבל בדברים שהם גדולים מאלה פעלם יותר גלוי אמנם בידיעת תכלית בריאתם יגלה יתרון אנשי החכמה ועל פי שיהיה יותר חכם וגדול התשוקה וזך הרעיון ללמוד כן תהיה ידיעתו יותר גמורה. 
+וע"כ כשנתן הקב"ה לשלמה מן החכמה מה שהבטיחו בה ידע מסודות בריאת אלה המינין מה שאפשר לאדם לדעת מדרך שהוא אדם. 
+ודבר על תכלית יצירת האילנות והעשבים ומיני החיים כמו שאמר הכתוב (מלכים א ה) וידבר על העצים מן הארז אשר בלבנון ועד האזוב אשר יוצא בקיר וידבר על הבהמה ועל העוף ועל הרמש ועל הדגים והיה זה לעד שהיתה בו רוח אלהית ואמר אחר כן ויבאו מכל העמים לשמוע את חכמת שלמה. 
+אך על דרך כלל יש לדעת שכל הנמצאים שתחת גלגל הירח נמצאו בשביל האדם לבדו. 
+וכל מיני החיות יש מהם למאכלו כצאן ובקר וזולתם. ויש מהם לתועלתו בזולת המאכלים כמו החמור לשאת עליו מה שלא יוכל להוליך בידו והסוסים להגיע בהם מהלך דרך רחוקה בימים מועטים. ומהם מינים שלא נדע להם תועלת ויש בהם תועלת לאדם ולא יכיר אותם. 
+וכן האילנות והצמחים מהם למאכלו ומהם לרפאותו ממחלותיו וכן העשבים ושאר המינים. 
+וכל מה שתמצא מן החיות והצמחים שאין להם תועלת מזון ואין בו לפי מחשבתך דע שהדבר ההוא לחולשת שכלנו. וא"א לכל עשב ולכל פרי ולכל מין מבעלי החיים מן הפילים עד התולעים שלא יהיה בהם תועלת לאדם. והמופת על זה שהרי בכל דור ודור יגלה לנו עשבים ומיני פירות שלא נגלו לקדמונינו ויש בהם תועלות גדולות. 
+ואין ביכולת אדם להיות דעתו כוללת תועלת כל צמח הארץ ואולם נגלה ענין בדרך הנסיון על הדורות החולפים. 
+אבל אם תאמר מדוע נבראו הסמים הממיתים כגון עשב הנקרא ביי"ש ועשב הדם אשר ימות בה האדם ואין בהם תועלת ראוי לך לדעת שיש בהם תועלת שאם תמית בעת שיאכלו אותה לא תמית בעת שיחבשו בה ע"ג הגוף וכשתכיר כי תועלת גדולה יש לאדם באפעה ובנחשים קל וחומר במה שהם מועטים מהם בהיזק. 
+וכאשר מצאו שתכלית כל אלו הענינים הוא למציאת האדם הוצרכנו לחקור כמו כן למה נמצא האדם ומה היתה כוונת יצירתו. 
+וכאשר האריכו לחקור בענין זה מצאו לאדם פעלים רבים מאד שהרי כל מיני בעלי חיים והאילנות יש להן פעל א' בלבד או ב' פעלים כמו שאנו רואין הדקלים שאין להן פעל אלא להוציא התמרים וכן שאר האילנות. וכן החיות נמצא מהם מי שיארוג בלבד כמו העכביש ומי שיבנה כמו השממית והוא צפור דרור המקננת בבתים בזמן החום. ומי שיטרוף כאריה. 
+אבל האדם יעשה מעשים רבים משתנים זה בזה וחקרו על כל פעולותיו פעל לדעת תכלית בריאתו מאלה הפעלים ומצאו כי תכליתו פעל א' בלבד ובשבילו נברא ושאר פעליו הם לקיים עמידתו כדי שישלם בו. 
+הפעל האחד ההוא והפעל הזה הוא לצייר בנפשו הסודות המושכלות ולדעת האמתות על פי מה שהם עליו שהדעת נותן ששוא ושקר להיות תכלית האדם לאכילה ולשתיה ולבעילה או לבנות קיר כי כל אלה מקרים מתחדשים עליו לא יוסיפו על כחו הפנימית ועוד שהוא משתתף בזה עם רוב הברואים. 
+והחכמה היא אשר תוסיף על כחו הפנימית ותעתיק אותו ממעלת בוז למעלת כבוד שהרי היה האדם בכח וחזר אדם בפועל והאדם קודם שישכיל וידע הוא נחשב כבהמה לא נבדל משאר מין החיות אלא בהגיון שהוא חי בעל הגיון רוצה לומר בהגיון שהוא מצייר לנפשו המושכלות. 
+והנכבד שבמושכלות לצייר לנפשו אחדות הקב"ה וכל הנלוה לענין ההוא מהאלהיים ששאר החכמות אינם אלא להרגיל בהם עד שיגיע לדעת האלהי והדיבור בזה הענין עד כלותו יאריך מאד. 
+אבל עם ציור המושכלות יתחייב להרחיק רוב התענוגים הגופיים כי תחלת השכל יצייר שחרבן הנפש בתקון הגוף ותקון הנפש בחרבן הגוף. 
+שהאדם כשיהיה רודף תאוות ומגביר המורגשות על המושכלות ומעביר שכלו לתאותיו עד יחזור כבהמה אשר לא תצייר לנפשה אלא האכילה והשתיה והתשמיש. אז לא יתודע הכח האלהי רוצה לומר השכל. 
+וישוב אז כאלו הוא בריה גזורה שוחה בתוך ים ההיולי ופירש ים היולי תהו. ונתברר מאלו המוקדמות כי תכלית העולם וכל אשר בו הוא איש חכם וטוב. 
+וכאשר יתברר לאיש שהוא ממיני האדם הדעת והמעשה. ר"ל בדעת לצייר בשכלו אמתות הדברים על פי מה שהם עליו ולהשיג כל מה שאפשר לאדם להשיג. והמעשה. הוא תקון ויושר הדברים הטבעיים ושלא יהיה שטוף בתענוגים ושלא יקח מהם אלא מה שיהיה בו תקון גופו ותקון המדות כלם. 
+ועל כן האיש שיהיה על ענין זה הוא התכלית והוא החפץ. וזה הדבר לא נודע מאת הנביאים בלבד אבל חכמי האומות החולפים ואשר לא ראו הנביאים ולא שמעו חכמתם כבר ידעו גם הם שאין האדם שלם אלא כשיהיה כולל הדעת והמעשה. 
+ודי לך בדברי החכם המפורסם בפילוסופים שאמר חפץ האל ממנו להיות נבונים חסידים. שהאדם כשיהיה חכם נבון מבקש תאוות אינו חכם על האמת. שתחלת החכמה מחייבת שלא יקח אדם ממעדנים הגופניים אלא מה שיש בו תקון צורך גופו. וכשנפרש מסכת אבות נשלים זה הענין ונבארהו כפי מה שהוא ראוי. 
+וכן מצאנו הנביא האשים וחשב לעון למי שהתהלל שהוא חכם והוא מורד במצוה ומבקש תאות נפשו. והוא מה שאמר (ירמיה ח) איכה תאמרו חכמים אנחנו ותורת ה' אתנו. 
+וכן אם יהיה האדם כמו כן עובד ונזיר ומרחיק המעדנים לבד ממה שיצטרך לתקון גופו והולך במנהגים הטבעיים כולם על קו המישור ומחזיק בנועם המדות כולם אבל אין לו חכמה. גם זה חסר השלמות. אבל הוא יותר שלם מן הראשון אך מעשיו שהוא עושה אינם על דרך נכונה ולא על דרך אמת. 
+ועל כן אמרו חכמים ע"ה (אבות פ"ב) אין בור ירא חטא ולא עם הארץ חסיד כאשר בארנו. וכל מי שיאמר בעם הארץ שהוא חסיד הוא מכזיב בחכמים שגזרו בענין זה גזירה נחתכת. והוא מכזיב השכל כמו כן. 
+ועל כן תמצא הצווי בכל התורה ולמדתם ועשיתם. מביא החכמה קודם המעשה שבחכמה יגיע האדם למעשה. ובמעשה לא יגיע בו אל החכמה. וזהו מה שאמרו ע"ה (קידושין דף מ) שהתלמוד מביא לידי מעשה. 
+ונשאר בכאן שאלה אחת והיא שיוכל אדם לומר אתם כבר אמרתם שהחכמה האלהית לא המציאה דבר לריק אלא לענין. וכי כל היצורים שמתחת גלגל הירח הנכבד מהם הוא האדם. ותכלית היות האדם לצייר לנפשו המושכלות. ואם כן מדוע המציא הקב"ה כל האנשים אשר לא יציירו מושכל לנפשם. 
+ואנו רואים שרוב בני אדם ערומים מן הערמה ורקים מן החכמה מבקשים התאוה. ושהאיש החכם המואס בעולם הוא יחיד בין רבים. לא ימצא אלא אחד בדור מהדורות. 
+התשובה על זה שהאנשים ההם נמצאו לשתי סבות. האחת להיותם משמשים לאחד ההוא. שאילו יהיו כל בני אדם מבקשים חכמה ופילוסופיא. נשחת תקון העולם ואבד מין בעלי חיים מן העולם בימים מועטים. 
+מפני שאדם חסר מאד ויצטרך לדברים רבים והיה נצרך ללמוד החרישה והקצירה ולדוש ולטחון ולאפות ולתקן כלים למלאכות האלה כדי להשלים בהן תקון מזונו. וכך יהיה צריך ללמוד הטויה והאריגה כדי לארוג מה שילבש וללמוד בנין לבנות מקום להסתר שם. ולעשות כלים לכל אלו המלאכות. ואין בחיי מתושלח מה שיספיק ללמוד אלו המלאכות שהאדם מצטרך במחיתו לכולם צורך מוכרח. ומתי יהיה מוצא פנאי ללמוד ולקנות חכמה. 
+על כן נמצאו שאר בני אדם לתקן אלו המעשים הצריכים אליהם במדינה כדי שימצא החכם צרכו מזומן ותתישב הארץ ותהיה החכמה מצויה. 
+ומה טוב אמר האומר לולי המשתגעים נשאר העולם חרב. ושאין בעולם שגעון דומה לשגעון האדם. שהוא חלוש הנפש ודל ההרכבה והוא נוסע מתחלת הגליל השני משבעה גלילות הישוב עד סוף הששי. והוא עובר ימים בזמן החורף. והולך בארץ תלאובות בזמן החורב והקיץ ומסתכן בנפשו לחיות השדה ולרמשים כדי שירויח דינרים. 
+כשיקבץ כלום מן הזהובים שמכר בהם כח נפשו השלם ויהיה לו מהם חלק יתחיל לחלק אותם על אומנים לבנות לו יסוד על טבור הארץ בסיד ואבנים כדי להקים עליו קיר שיעמוד שנים רבות. והוא יודע שלא נשאר משנות חייו מה שיוכל בהם לבלות בנין עשוי מן הגמא. היש שטות ושגעון כזה. 
+וכן כל תענוגי העולם הם הוללות וסכלות גמור אבל הם סבה לישוב העולם. ועל כן קראו חכמים ע"ה מי שאין לו חכמה עם הארץ כלומר לא נמצאו כי אם לישוב הארץ לפיכך הם מיחסים שמם לארץ. 
+ואם יאמר איש שהרי אנו רואין שוטה וכסיל והוא שוקט בעולם לא ייגע בה ואחרים עובדים אותו ומתעסקים בעסקיו ואפשר שיהיה המשתמש בעסקיו איש חכם ונבון אין הדבר כאשר יחשוב שמנוחת הכסיל ההוא כמו כן עובד ומכין הטוב ההוא לאיש אשר חפץ הבורא לתתו לו. 
+ואע"פ שהוא נח ברוב ממונו או רכושו יצוה לעבדיו לבנות ארמון כליל יופי ולנטוע כרם חשוב כמו שיעשו המלכים וכל הדומה להם ואפשר שיהיה הארמון ההוא מזומן לאיש חסיד יבוא באחרית הימים ויחסה יום אחד בצל קיר מן הקירות ההם ויהיה לו סבה להנצל ממות כמו שאמר (איוב כז) רשע יכין וצדיק ילבש. 
+או יקחו מן הכרם ההוא כוס יין יום א' לעשות ממנו צרי הנקרא טריאקה וימלט בו מן המות איש תמים ושלם אשר נשכו האפעה. וכן מנהג הקב"ה וחכמתו אשר העביד בה הטבע עצות מרחוק אמונת אומן. 
+וזה הענין ביארוהו חכמים ע"ה (ברכות דף נח:) אמר כי בן זומא היה עומד על הר הבית והיה רואה ישראל שעולים לחוג ואומר ברוך שברא כל אלה לשרתני. כי היה ע"ה יחיד בדורו. 
+והסבה השנית במציאות מי שאין בו חכמה מפני שאנשי החכמה הם מעטים מאד וזה הדבר נתחייב בדרך החכמה האלהית ואין לומר כאשר חייבה החכמה הראשונית מדוע היה כך. כמו שאין לשאול למה היו הגלגלים תשעה וכוכבי לכת שבעה והיסודות ארבעה. שאלו כלם והנוהגים מנהגיהם נתחייבו להיות כך במציאה הראשונה. 
+והנה חכמים ע"ה כבר ביארו זה ואמר רבי שמעון בן יוחאי על אנשי דורו ואע"פ שהיו נכבדים רובם (סוכה דף מה:) ראיתי בני עליה והם מועטים אם שנים הם אני ובני הם. ועל כן נבראו ההמון לעשות חברה לחכמים שלא ישארו שוממים. 
+ואולי תחשוב שזאת התועלת קטנה אבל היא צריכה וראוי יותר מן הראשונה. שהרי הקב"ה העמיד הרשעים בארץ ישראל כדי לעשות להם חברה ולהסיר שממות נפשות החסידים הוא מה שנאמר (שמות כג) לא אגרשנו מפניך בשנה אחת פן תהיה הארץ שממה. 
+וזה הענין פירשו חכמים גם כן ואמרו (ברכות פ"א דף ו) מאי כי זה כל האדם כל העולם כולו לא נברא אלא לצוות לזה פירוש להסיר עצבונו ושממון יחידותו. 
+וא"כ נתבאר מכל אשר אמרנו שהכונה בבריאת כל מה שיש בתוך העולם ההוה והנפסד אינו אלא איש שלם כולל החכמה והמעשה כמו שאמרנו. וכשתתבונן ותלמד מדבריהם ע"ה אלו שני הענינים ר"ל החכמה והמעשה מאשר בארוהו ורמזוהו תדע כי על נכון אמרו שאין לו להקב"ה בעולמו אלא ארבע אמות של הלכה. 
+וכבר יצאנו מהענין שהיינו מתעסקים בו. אבל הבאתי אלו הדברים מפני שהם מיפים האמונה ומעוררים על בקשת החכמה ואינם נקלים לפי מה שאני רואה. 
+והנני חוזר לעניני וכשהשלים רב אשי לחבר חבור התלמוד על מה שהוא עליו היה הפלגת חבורו ועוצם תועלתו לעד נאמן עליו די רוח אלהין קדישין ביה. 
+ומה שנמצא מחבור רב אשי בתלמוד הם חמש ושלשים מסכתות. ולא מצאנו לו דבר בסדר זרעים אלא בברכות בלבד ולא במסכת שקלים מסדר מועד. ולא על מסכת עדיות ולא מסכת אבות מסדר נזיקין. ולא על מסכת מדות ומסכת קנים מסדר קדשים ולא מצאנו לו דבר גם כן מסדר טהרות אלא במסכת נדה בלבד. 
+אחר כן נפטר רב אשי בבבל אחר שגמר התלמוד כאשר זכרנו. 
+וכן עשו חכמי ארץ ישראל מה שעשה רב אשי כתבו התלמוד הירושלמי. והמחברו הוא רבי יוחנן ונמצא הירושלמי חמשה סדרים שלמים. 
+אבל סדר טהרות לא נמצא לו תלמוד בשום ענין לא בבלי ולא ירושלמי אלא מסכת נדה כמו שזכרנו. אבל יכול אדם לפרש הסדר ההוא אחר יגיעה רבה ועמל גדול ושיסייעוהו התוספתא והברייתות וילקט ההלכות הבאות על ענינו בכל התלמוד ויוציא בשכלו העקרים של המסכתות ועניניהם מן ההלכות ההם. כפי שתראה כשנפרש הסדר ההוא בעז"ה. 
+וכשמתו כל החכמים ע"ה שאחרון מהם היה רבינא ורב אשי והתלמוד כבר נגמר וכל אשר קם אחריו היתה תכלית כונתו וכל מאדו להבין דבריהם שכתבו בלבד ועליו אין להוסיף וממנו אין לגרוע. 
+וחברו הגאונים פירושים רבים אבל לא הספיק אחד מהם להשלים פירוש כל התלמוד לפי דעתו. ויש מהם מי שמנעו קוצר ימי חייו. ומהם מי שמנעו עסקי בני אדם בדיניהם. 
+וחברו כמו כן חבורים בהלכות פסוקות מהם בלשון ערב ומהם בלשון הקודש. כגון הלכות גדולות והלכות קטנות והלכות פסוקות והלכות רב אחא משבחא וזולתם. 
+וההלכות אשר עשה הרב הגדול רבינו יצחק ז"ל הספיקו בעד כל החבורים ההם מפני שהם כוללות לכל תועלת הפסקים והדינים שצריך אליהם בזמננו זה ר"ל זמן הגלות. ובאר שם כל הטעיות אשר נמצאו לאשר היו לפניו בפסקיו ואין תפישה עליו בהם אלא בהלכות מועטות לא יגיעו עד עשר בשום פנים. 
+אבל הפירושים המצויים לכל הגאונים יתודע יתרון כל אחד כפי יתרון שכל בעליהם והאיש הנבון המעיין בתלמוד יוכל להשכיל די שכל כל גאון וגאון מדבריו ומפירושיו. 
+וכאשר הגיע הזמן אלינו הלכנו על המנהג שמצאנו החולפים מן החקירה והדרישה וההשתדלות כפי היכולת כדי לקבל במה שנקוה להועיל בו שכר מאת הבורא. וקבצתי כל אשר בא לידי מפירושי אדוני אבי ז"ל וזולתו עד רבינו יוסף הלוי כי לב האיש ההוא בתלמוד מבעית למי שיסתכל בדבריו ועומק שכלו בעיון עד אשר כמעט נאמר בו וכמוהו לא היה לפניו מלך כמנהגו ודרכו. ואספתי גם כן מה שמצאתי לו מן ההלכות בפירושו לנפשו ומה שנראה לי אני כמו כן מן הפירושים כפי חולשת יכלתנו ומה שלמדנו מן החכמה וחברתי פירוש בתלתא סדרי מועד ונשים ונזיקין. לבד מארבע מסכתות אני חושב עתה בהם לחבר אותם ועוד לא מצאתי פנאי לדבר בהם. 
+וחברתי כמו כן פירוש חולין לרוב הצורך אליו וזה הוא עסקינו אשר היינו עוסקים עם רוב הדרישה לכל מה שדרשנו. ואחר כן ראיתי לחבר במשנה חבור שיש צורך גדול אליו על הענין שאבאר בסוף דברי זה: 
+
+Section 18
+
+<b>ואשר </b>קראני לחבר זה החבור הוא אשר ראיתי התלמוד שהוא עושה במשנה דבר שאי אפשר להשיגו בסברא לעולם שהוא מביא עקרים ויאמר כי זו המשנה העידה על ענין כך וכך. שזאת המשנה חסרה מלים ותקון דברים ראוי להיות כך או שזאת המשנה היא לפלוני ודעתו כך. ועוד שהוא מוסיף במיליה ומחסר מהם ויגלה טעמיה וראיתי כשיהיה עשוי זה החבור על הענין אשר אבאר על כל המשנה יהיו בו ד' תועלות גדולות. 
+האחת שאנו מלמדים פירוש המשנה על נכון ובאור מליה שאילו שאלת לגדול שבגאונים בעד פירוש הלכה מן המשנה לא יכול לומר בה דבר אלא אם ידע על פה תלמוד ההלכה ההיא או יאמר לך אראה מה שיש בה מן הדברים בתלמוד ואין ביכולת אדם לדעת על פה כל התלמוד וכל שכן בהיות הלכה אחת מן המשנה מפורשת בארבעה עלים וחמשה כי יבא דבר על דבר וטענות וקושיות ותשובות עד שלא ידע לבחור הברור מפירוש המשנה ההיא אלא אדם בקי בעיון. 
+והנה מה יעשה בהלכה אחת כי לא ישלם פירושה ופסקי הדין בה אלא משתי המסכתות או שלשה. 
+והתועלת השנית הם הפסקים שאומר לך בפירוש כל הלכה על דעת מי נפסקה ההלכה. 
+והתועלת השלישי להיות כמבוא לכל המתחיל בעיון החכמה ויקבץ לו ממנו דרך בדיקת הדבור וביאורו ויהיה אז כמי שכלל בדעתו כל התלמוד ויהיה לו לעזר גדול בכל התלמוד. 
+והתועלת הרביעית שיהיה למזכרת למי שיקרא וידע ויהיה כל מה שקרא נצב בין עיניו תמיד ותהיה משנתו ותלמודו סדורה על פיו. 
+וכאשר ציירתי לנפשי הענינים האלה נערתי חצני לחבר אשר יזמתי לעשות. ועניני בזה החבור פירוש המשנה כמו שפי' התלמוד ואני בוחר הפירושים האמתיים ומרחיק הפירושים אשר נראה שהם נדחים בתלמוד ואגלה העילות והטעמים אשר בשבילם נפלה המחלוקת בין החולקים בקצת המחלוקת. ועל דעת מי ההלכה כפי אשר יתבאר בתלמוד. 
+ואשמור בכל הענין ההוא לקצור המלות כדי שלא ישתבש הקורא שאין פירושינו לבונן האבנים אבל לבונן מי שיש לו לב להבין. 
+וראיתי שיהיה סדור חבורי על המנהג שנהגו כל המפרשים והוא שאכתוב דברי המשנה עד סוף ההלכה אחר כן אדבר על פירוש ההלכה ההיא כפי אשר יעדנו וערכנו ואחר כן אקח ההלכה שניה כמו כן עד סוף המשנה וכל הלכה שתהיה יעודה ומבוארת אכתבנה ולא נצטרך לדבר בה. 
+ודע שכל מקום שהם חולקים ב"ש וב"ה הלכה כב"ה אלא בדברים ידועים שהלכה כב"ש ובהלכות ההם בלבד אומר לך כשאפרשם הלכה כב"ש. 
+וכן כל משנה סתם שאין מחלוקת בה תהיה ההלכה כפי שהיא אומרת. אלא פעם אחת בין רבים ובאותם ההלכות הזרות אומר לך שזה הסתם נדחית ואינה הלכה אבל שאר המחלוקות לא נצריכך בהם להרבות מחשבה אבל מיד אומר לך הלכה על דעת מי היא ואפילו יהיו יחיד ורבים אומר לך הלכה כרבים. 
+והאל יורנו לנוכח האמת וירחיקנו מהפכו בעזרתו אל רם ונשא: 
+
+
+Section 19
+
+<b>וראיתי </b>להביא פרקים עשרה קודם שאתחיל לפרש והם באמונת האל אין בהם תועלת גדולה כנגד הענין שאנו עוסקים בו ייטב לעמוד עליהם למי שירצה להיות שלם במשנה: 
+<b>הפרק הראשון </b>במנין החכמים הנזכרים במשנה ונקראו ההלכות על שמם: השני במנין החכמים הנזכרים במשנה בשביל מעשה שהיתה בזמן אחד או למוסר שלמדו ממנו או דרש שאמר: הג' להודיע מה שנתפרסם מיחס חכמי המשנה: הד' בחכמים שהיו בדור אחד והדורות שהשיגו קצת החכמים לקצתם: הה' בביאור שם התלמיד והרב מהם כפי אשר נתפרסם: הו' בהודעת שמותם הסתומים ולהוסיף בידיעתם: הז' בזכרון מעלתם כפי שעשה המחבר: הח' ביחוסם לארצות ולמלאכות ולאנשים ולמשפחות: הט' באנשים שנפלה ביניהם מחלוקת ברוב דבריהם: היו"ד בחלוק הלכותיהם ברוב או במעוט: 
+
+
+Section 20
+
+<b>הראשון </b>במנין החכמים הנזכרים במשנה ונקראו ההלכות בשמו שם. כבר אמרנו בפתיחת דברינו שמחבר המשנה קצר דבריו בספור שמות האנשים המקובלים להחל משמעון הצדיק וריעיו והקבלה כולה חוזרת לשמעון ומנין אלו האנשים אשר בשמם נכתבו כל הדינים והקושיות והתקנות והגזירות בכל המשנה אחד ותשעים איש ואלו הם: 
+רבי אליעזר בן הורקנוס רבי אליעזר בן יעקב רבי אליעזר בנו של רבי יוסי הגלילי. יהושע בן פרחיה. רבי יהושע בן חנניה רבי יהושע בן קרחה רבי יהושע בן בתירא רבי יהושע בן הורקנום רבי אלעזר בן עזריה ר' אלעזר בן יהודה איש ברתותא. רבי אלעזר ב"ר צדוק רבי אלעזר בן שמוע רבי אלעזר חסמא רבי אלעזר בן פרטא רבי אלעזר ברבי שמעון רבי אלעזר בן פאבי רבי יהודה ב"ר אלעאי ר"י בן בתירא ר"י בן בבא ר"י בן אבא. יהודה בן טבאי. רבן שמעון בן גמליאל ר"ש בן יוחאי ר"ש השזורי ר"ש בן ננס רבי שמעון בן הסגן שמעון בן שטח שמעון התימני ר"ש בן עזאי ר"ש בן זומא ר"ש בן אלעזר ר"ש בן יהודה ר"ש בן בתירא ר"ש אחי עזריה רבי חנינא סגן הכהנים רבי חנינא בן אנטיגנוס. חנניא בן חכינאי. רבי חנניה ב"ג רבי נחוניא בן אלי נתן איש כפר הבבלי רבי ישמעאל רבי נחמיה. נחמיה איש בית דלי. רבי יוחנן בן נורי. יוחנן כהן גדול. רבן יוחנן בן זכאי רבי יוחנן בן ברוקא. יוחנן בן גודגדא. רבי יוחנן הסנדלר ר"י בן ישוע בן חמיו של ר"ע רבי יוסי בן משולם רבי יוסי בן החוטף אפרתי. רבי יוסי הגלילי. יוסף בן יועזר. יוסף בן יוחנן. רבי יוסי ב"ר יהודה רבי יוסי הכהן. יוסף בן חוני. רבן גמליאל רבן גמליאל הזקן. דוסתאי איש כפר דמא. רבי דוסתאי ב"ר ינאי. אבא שאול. רבי טרפון רבי מאיר ר"ע רבי חוצפית רבי נתן. נחום הלבלר. רבי מיאשא רבי צדוק. נחום המדי. רבי דוסא בן הרכינס רבי אלעאי ר' כוברי. פפיאס. רבי מתיא בן חרש. נתאי הארבלי. שמעיה ואבטליון. הלל ושמאי. רבי זכריה בן הקצב. אדמון. חנן בן אבשלום רבי ידוע הבבלי. עקביא בן מהללאל. רבי יקים איש חדיד. מנחם בן סיגנאי. רבי יעקב. ולא שמרנו בזכרון שמותם סדר זמניהם: 
+
+
+Section 21
+
+<b>הפרק השני </b>במנין החכמים הנזכרים במשנה בשביל מעשה שהיה בזמן אחד מהם או מוסר שיסר בו או פסוק שאמר בו דרש. 
+כבר הביאו במשנה זכרון רוב החכמים ולא בשביל שסמוך להם דבר מן הלכות באיסור או היתר אבל נזכרו בשביל דבר אשר קרה בזמן אחד מהם או למד מוסרים כגון הנזכרים באבות ולמדנו ממנו המוסר ההוא או הדרש אשר דרש אינו מורה על איסור והיתר וכתבו הענין על שמו. ומנין האנשים אשר בא זכרונם על אחד מהענינים שזכרנו ודומיהן שבעה ושלשים איש ואלו הם.
+רבי יהושע בן לוי רבי אלעזר הקפר רבי אלעזר בן ערך רבי אליעזר המודעי. יהודה בן תימא ר"ש בן נתנאל ר"ש בן עקשיא ר"ש בן חלפתא. חנינא בן דוסא. חנניה בן חזקיה בן גרון. רבי חנניא בן תרדיון רבי נחוניא בן הקנה רבי ישמעאל בן פאבי יוחנן בן החורוני רבי יוסי ב"ר יהודה איש כפר הבבלי רבי יוסי בן דורמסקית רבן גמליאל בנו של ר"י הנשיא רבי שמעון איש המצפה. חוני המעגל רבי הורקנוס רבי ינאי ר' נהוראי. אנטיגנוס איש סוכו רבי חלפתא איש כפר חנניא רבי לויטס איש יבנה רבי יונתן. שמואל הקטן. בן בג בג. בן הא הא. אליהועיני. בן הקף. חנמאל המצרי. ר"ש בן מנסיא. אבא שאול בן בטנית. זכריה בן קבוטל. בבא בן בוטא רבי ישמעאל בנו של רבי יוחנן בן ברוקא רבי ישמעאל ב"ר יוסי. 
+ולא כוונתי דברי כמו כן לזכור אלה על סדר זמנם. א"כ כלל מספר החכמים הזכורים במשנה מאה ושמונה ועשרים. 
+ושני אנשים הביאו זכרם והם אלישע אחר ולא ספרנו אותו בכלל אלו הטהורים בשביל הענין שנודע לו ומנחם חבירו של שמאי ולא ספרנו אותו כמו כן שלא נמצא לו במשנה דבר בשום פנים להיות נלוה לכל הדברים אשר ספרנו: 
+
+
+Section 22
+
+<b>הפרק השלישי </b>באשר נתפרסם מיחס חכמי המשנה מהם רבן גמליאל בנו של רבי יהודה הנשיא ורבי יהודה הנשיא בן רבן גמליאל בן רבי שמעון בן גמליאל הזקן בן רבן שמעון בן הלל הנשיא והוא הלל הבבלי אשר אליו נסמכה כת מן החכמים האחרונים ועל דעתו היתה ונקראת בית הלל. 
+והלל זה הוא מבני שפטיה בן אביטל בן דוד ואלה השבעה חכמים כבר התבאר שהם מזרע דוד. 
+ומהם ארבעה מקהל הגרים והם שמעיה ואבטליון ורבי עקיבא ורבי מאיר. 
+ומהם כהנים שמעון הצדיק אשר אליו חזרו ההלכות כלן לקיים מה שנאמר (דברים לג) יורו משפטיך ליעקב ורבי אלעזר בן עזריה גם הוא עשירי לעזרא ושמעון דודו והוא הידוע שמעון אחי עזריה ורבי אלעזר בן שמוע ורבי חנינא סגן הכהנים ור"ש בנו והוא הידוע ר"ש בן הסגן וישמעאל בן פאבי ויוחנן כהן גדול ורבן יוחנן בן זכאי ויוסי בן יועזר ורבי יוסי הכהן ורבי טרפון אליהועיני בן הקף חנמאל המצרי. 
+ושאריתם מישראל ולא נודע בהם במה שאני יודע יחס: 
+
+
+Section 23
+
+<b>הפרק הרביעי </b>באנשים שהיו בדור אחד מן החכמים והשיגו קצתם לקצתם שמעון הצדיק ורבי דוסא בן הרכינס היו בדור אחד והאריך ימים ר׳ דוסא בן הרכינס עד שהשיג לרבי עקיבא ואנשי דורו וזו היא החבורה הראשונה. 
+אבל השניה אנטיגנוס איש סוכו ורבי אלעזר בן חרסום. 
+והחבורה השלישית יוסי בן יועזר איש צרידה ויוסי בן יוחנן איש ירושלים. 
+והחבורה הרביעית יוחנן בן מתתיה ויהושע בן פרחיה ונתאי הארבלי. 
+והחבורה החמישית חוני המעגל ואליהועיני בן הקף ויהודה בן טבאי ושמעון בן שטח. 
+והחבורה הששית עקביא בן מהללאל ושמעיה ואבטליון וחנן ואדמון ורבי מיאשא. 
+והחבורה השביעית שמאי והלל ומנחם ויהודה בן בתירה ורבי פפאיס ורבי יוחנן בן בג בג וחנניה בן חזקיה בן גרון ונחוניא בן הקנה ובבא בן בוטא ורבי יוחנן בן החורוני ורבן גמליאל הזקן ונחום הלבלר ואלו שבע כתות היו בבית שני מתחלתו ועד סופו ולא ראו החורבן. 
+אבל החבורה אשר אחרי אלו שראו החורבן הם רבי אליעזר בן יעקב ורבי צדוק ור"א בנו ורבן יוחנן בן זכאי ותלמידיו ורבי ישמעאל בן אלישע כהן גדול אבא שאול ור"א המודעי ורבי חנינא סגן הכהנים ורבן גמליאל ור"ש בנו ורבי חנינא בן אנטיגנוס ורבי חנינא בן דוסא ורבי חנניא בן תרדיון ושמואל הקטן ור"א בן פרטא ורבי אלעזר בן דמא וחנניא בן חכינאי ורבי יהודה בן בבא. 
+והכת השנית אחר החורבן רבי טרפון רבי עקיבא ורבי אלעזר המודעי ורבי אלעזר בן עזריה ורבי ישמעאל ורבי יהושע בן קרחה וחנניא איש אונו ושמעון בן ננס ויוחנן בן ברוקא ורבי ישמעאל בנו ורבי יוחנן בן גודגדא ורבי אלעזר חסמא ור"י בן תימא. 
+והחבורה השלישית ר"מ ור"י ורבי יוסי ורבי נתן ורבי יוחנן הסנדלר ורבי יוסי הגלילי ורבי אלעזר בן שמוע ושמעון בן עזאי ושמעון בן זומא ורבי חוצפית המתורגמן. 
+והחבורה הרביעית ר"י הנשיא ורבן גמליאל ור"ש בנו ורבי שמשן בן יוחאי ורבי אליעזר בנו ור' שמעון בן אלעזר ורבי ישמעאל ברבי יוסי ורבי יונתן וזאת החבורה היא האחרונה מחבורות המשנה:
+
+
+Section 24
+
+<b>הפרק החמישי </b>בביאור שם התלמיד והרב מהם כפי אשר נתפרסם: כבר הקדמנו בפתיחת דברינו שרבינו הקדוש מחבר המשנה תלמיד אביו היה וכן כל אחד מזקניו ע"ה תלמיד האב עד הלל עד שמעון הצדיק כמו שזכרנו וכן רבן יוחנן בן זכאי עד הלל. 
+ותלמידי רבן יוחנן בן זכאי חמשה ר"א בן הורקנוס הנודע ענינו ורבי יהושע בן חנניה ורבי יוסי הכהן ור"ש בן נתנאל ור"א בן ערך והוא הכת אשר נתבשרו בחיי העולם הבא כמו שנתפרסם בתלמוד (חגיגה דף יד) הם ותלמידי תלמידיהם. 
+ור"ע תלמיד ר"א בן הורקנוס והוא רבו מובהק והיה לו לר"ע קצת למוד אצל רבי טרפון אבל אינו רבו אלא חבירו והיה ר"ע מכבד לר' טרפון ואומר לו ר' והיה רבי טרפון אומר לר"ע עקיבא וכבר אמר לו ר"ע הרשיני לומר לפניך דבר ממה שלמדתני כמבואר. 
+ורבי מאיר ור"ש בן יוחאי תלמידים לרבי עקיבא והוא רבם המובהק והיה לרבי מאיר קצת למוד אצל (ר"ע) [ר' ישמעאל] וזולתו. 
+ור"י קרי לרבי אלעזר בן עזריה בן עזריה והוא רבו המובהק. 
+וכל מה שתמצא במשנה ר' פלוני בשם רבי פלוני דע שהוא תלמידו ולפיכך קבל ממנו. 
+והיה לרבינו הקדוש קצת למוד לפני רבי אלעזר בן שמוע. 
+וסומכוס תלמיד רבי מאיר וחשב ללמוד לפני רבי יהודה אחר מותו ולא היה כן: 
+
+
+Section 25
+
+ <b>הפרק הששי </b>לגלות הסתום משמותם ולהוסיף בם פרסום עד שיהיו נקובים: ר"א סתם הנזכר במשנה הוא ר"א בן הורקנוס תלמיד רבן יוחנן בן זכאי. 
+ורבי יהושע סתם הוא רבי יהושע בן חנניא תלמיד רבן יוחנן בן זכאי. 
+ור"י סתם הנזכר במשנה הוא ר"י בר אלעאי שעליו נאמר בתלמוד מעשה בחסיד אחד והוא שמו מפורסם אצלם. 
+ורבי אלעזר סתם הוא רבי אלעזר בן שמוע הכהן שהיה בדורו של רבן גמליאל שרצה לקרות לפניו רבינו הקדוש ולא הניחו תלמידיו לקרות לפניו אלא מעט (יבמות פד.). 
+ור"ש הנזכר במשנה סתם הוא רבי שמעון בן יוחאי תלמיד רבי עקיבא שנודע ענינו עם קיסר ור' אלעזר (ור"ש הוא ובנו) [בר"ש הוא בנו] (שבת דף לג:). 
+ובן עזאי ובן זומא ובן ננס הם שמעון בן עזאי ושמעון בן זומא ושמעון בן ננס ובן בתירא הוא רבי יהושע בן בתירא. ובן בג בג הוא רבי יוחנן ויוחנן כהן גדול הוא יוחנן בן מתתיה הידוע הנזכר בתפלות במלחמות מלכי יון. 
+ורצו ר"מ ור' נתן לבייש רבן גמליאל אביו של רבינו הקדוש על דבר יאריך להזכיר ענינו והרחיקם רבן גמליאל מישיבתו (הוריות פ"ג ד' יג:) וכשהיו אומרים הלכה על שם אחד מהם אם היתה בשם ר"מ יאמרו אחרים אומרים ואם היתה בשם ר' נתן יאמרו יש אומרים. 
+אך מה שאמר במשנה רבי משום רבי ישמעאל אמר תלמיד אחד לפני רבי עקיבא והוא רבי מאיר. 
+ומה שאמרו הדנין לפני חכמים הם חמשה אנשים ר"ש בן עזאי ור"ש בן זומא ור"ש בן ננם וחנן וחנניה איש אונו. 
+ורבי מאיר נקרא גם הוא ר' נהוראי והענין אחד ושמו העיקר רבי נחמיה. 
+אבל מה שנאמר במשנה חכמים ר"ל כי לפעמים יכנה בחכמים בשביל אחד מן האנשים שהקדמנו שמותם ופעמים ירצה לומר בשביל כל המון החכמים ופעמים יבאר בתלמוד ויאמר מאן חכמים רבי פלוני ואולם יעשה זה בהיות המקבלים רבים שקבלו מן החכם ההוא ובעבור היות אנשי הדעת ההיא רבים יקראם חכמים ואפילו שיהיה לאיש אחד. 
+ואולם מה שאמרו ב"ש וב"ה רצונו לזכור החבורה הנוטה לדעת שמאי והחבורה הנוטה לדעת הלל שתלמידי האדם הם אנשי ביתו. 
+ורבי הוא רבינו הקדוש והוא ר' יהודה הנשיא הששי להלל הזקן והוא המחבר המשנה.
+וכל מקום שנאמר במשנה באמת אמרו הוא הלכה למשה מסיני. 
+אבל סתם משנה הוא מה שהסכימו עליו דעת רבים והשתוה עיונם בו ולא נפלה בו מחלוקת או שיקבלוהו רבים מפי רבים עד משה כפי אשר חלקנו בפתיחת דברינו. 
+והמקבל הקרוב שנתיחס אליו המאמר הוא ר"מ. וזהו ענין שאמרו סתם משנה רבי מאיר. אלא במקצת סתומות שאפשר שהם לר"מ לבדו ועליו מחלוקת או יהיו לאיש אחר חוץ מר"מ והתלמוד יבאר אותם. 
+וכשנפסק ההלכה על דעת מי היא בכל הלכה מהלכות המשנה אז תגיע לתכלית שאלתך בענין זה:  
+
+Section 26
+
+<b>הפרק השביעי</b> בסדר מעלותם כמו שעשה המחבר, חלק מעלות האנשים הנזכרים במשנה שהם מאה ושמונה ועשרים לשלש מעלות: 
+שכל מי שיהיה בעיניו נכבד מאד במעלתו על כל המעלות קראו בשמו כגון שאמר הלל ושמאי ושמעיה ואבטליון וזה לגדולתם וכבוד מעלתם בשביל שאי אפשר למצוא כנוי ראוי להם לכבד את שמם כמו שאין כנוי לנביאים. 
+אבל החכמים שהיו בעיניו למטה מן המעלה הזו יכנה אותם ברבן כגון רבן גמליאל ורבן יוחנן בן זכאי. 
+ושהיו בעיניו למטה מן המעלה הזאת יכנה את שמם רבי כמו שאמר רבי מאיר ור״י. והיה מכנה אנשי המעלה הזאת כמו כן אבא כמו שהוא אומר אבא שאול. ולפעמים יעביר הכנוי מהם ואינו חושש כגון שהוא אומר שמעון אחי עזריה ואלעזר איש ברתותא. 
+וכלל האנשים אשר נקראו בשמם על דרך כבוד ולא כנה אותם אלו הן. שמעון הצדיק אנטיגנוס איש סוכו יוסי בן יועזר יוסי בן יוחנן כהן גדול יהושע בן פרחיה נתאי הארבלי חוני המעגל אליהועיני בן הקף חנמאל המצרי יהודה בן טבאי שמעון בן שטח שמעיה ואבטליון חנן ואדמון ועקביא בן מהללאל הלל ושמאי נחום הלבלר חנניה בן חזקיה בן גרון בבא בן בוטא. וכל מי שנזכר בשמו מלבד אלה העביר כנויו משמו ולא הקפיד עליהם:
+
+
+Section 27
+
+<b>הפרק השמיני </b>בהתיחסם לארצות ולמלאכות ולאנשים ולמשפחות: 
+כל אלו האנשים המקבלים הוסיף להם מחבר המשנה ידיעה ופרסום על פי ענינים יש מהם מי שיחס אותם למלאכה כדי לפרסם שמו כגון שאמר נחום הלבלר ור"ש השזורי. 
+מהם שיחס לארצו כגון שאמר איש חדוד ואיש אונו ואיש ברתותא וענין שאמר איש צרידה ואיש ירושלים וזולתם מן המקומות מפני שהוא ידוע המקום ההוא וכבודו כלומר כי זה האיש אשר הוא מאנשי המקום ההוא באמת ראוי לקרותו איש. 
+ומהם מי שיודיעוהו בשם אביו או אחיו כגון מאמרו ר' פלוני בן פלוני או ר' פלוני אחי פלוני וזה הרבה ומהם מי שיודיעוהו במשפחתו כגון שאמר פלוני הכהן: 
+
+
+Section 28
+
+<b>הפרק התשיעי </b>באנשים אשר בינם נפלו מחלוקת ברוב המקומות האנשים אשר תמצא ביניהם מחלוקת במשנה ברוב הדברים אלו הן: 
+ר"מ ורבי יהודה ור"ש ורבי יוסי אלה הארבעה נפל מחלוקת בין כל שנים מהם ובין ארבעתם גם כן. רבי אלעזר כמו כן תמצאנו חולק עם כל אחד מאלו הארבעה אבל פחות מן המחלוקת הנופלות בין הארבעה. 
+וכן ר"ע ורבי אליעזר ורבי יהושע תמצא מחלוקת בין כל אחד מהם ובין שלשתם כמו כן אבל פחות ממחלוקת הד' הנקדמים ותמצא המחלוקת כמו כן בין רבי עקיבא ורבי ישמעאל ורבי טרפון ורבי אלעזר בן עזריה פחות מן המחלוקת אשר הקדמנו. 
+ואחריהם במיעוט המחלוקת ב"ש וב"ה. 
+ואחריהם במחלוקת רבן גמליאל או רבן שמעון בן גמליאל או רבי עם כל אחד מהם מהנזכרים עתה ובין אלו האנשים הוא המחלוקת ברוב המשנה אלא בענינים זרים: 
+
+
+Section 29
+
+<b>הפרק העשירי </b>בחלוק הלכותיהם בין רב למעט: אלו החכמים המקבלים המשנה כאשר חלקנו יש מהם מי שנכתבו בשמו הלכות רבות כמו ר"מ ורבי יהודה ויש מהם מי שנכתב בשמו הלכות מועטות כגון רבי אלעזר בן יעקב כאשר אמרו משנתו של רבי אלעזר בן יעקב קב ונקי ר"ל מעטים והלכה כמותם. 
+וסדר רוב הלכותיהם ומיעוטם כפי אשר זכרנו בפרק הקודם מרוב מחלוקותם ומיעוטם.
+ויש מהם מי שלא נכתבה לו במשנה אלא הלכה אחת בלבד ולא הוסיפו לשנות שמו בדבר ממשפטי המצות והם שבעה ושלשים:
+איש נחום הלבלר ורבי מיאשא במס' פאה (פ"א מ"ו) בלבד ולא נשנה להם דבר שני בשום פנים במקום אחר.
+וחנניה (ח) בן חכינאי ורבי יוסף בן החוטף אפרתי בכלאים (פ"ג מ"ז ופ"ד מ"ח) בלבד. 
+ור' אלעזר חסמא (ט) ורבי יוסי בן משולם בתרומות (פ"ג מ"ה ופ"ד מ"ז) בלבד. 
+ורבי חוצפית בשביעית (פ"י מ"ו). 
+ורבי אליעזר בן יהודה איש ברתותא ודוסתאי איש כפר דמא בערלה (פ"א מ"ד ופ"ב מ"ה) בלבד. 
+נחום המדי בשבת (פ"ב מ"א) בלבד. 
+ור' (אלעזר) [אלעאי] ורבי דוסתאי ברבי ינאי בעירובין (פ"ב מ"ו ופ"ה מ"ד). 
+ור"ש בן הסגן ובן בכרי בשקלים (פ"א מ"ד ופ"ח מ"ה) בלבד. 
+ויהודה בן טבאי ושמעון בן שטח ויוסי בן יועזר ויוסי בן יוחנן ונתאי הארבלי ויהושע בן פרחיה בחגיגה (פ"ב מ"ב) בלבד. 
+ושמעון התימני ונחמיה איש בית דלי ביבמות (פ"ד מי"ג ופט"ז מ"ז) בלבד.
+ורבי אלעזר בנו של רבי יוסי הגלילי ורבי יהושע בן הורקנוס בסוטה (פ"ה מג"ה) בלבד. ידוע הבבלי במציעא (פ"ז מ"ט) בלבד. 
+ר"ש בן יהודה בשבועות (פ"א מ"ה) בלבד. 
+ור"ש בן בתירא ור' נחוניא בן אלינתן איש כפר הבבלי ורבי יוסי הכהן ור' יקים איש חדיד ומנחם בן סגנאי בעדיות (פ"ו מ"ב פ"ז מה"ח פ"ח מא"ב) בלבד.  
+ושמעון אחי עזריה ויוסי בן חוני בזבחים (פ"א מ"ב) בלבד. 
+ורבי אלעזר בר"ש בתמורה (פ"ד מ"ד) בלבד. 
+ורבי יעקב בנגעים בלבד. 
+רבי אלעזר בן פאבי במסכת טהרות (פ"ז מ"ט) בלבד. 
+ור' יוחנן בן ישוע בן חמיו של ר"ע בידים (פ"ג מ"ה) בלבד. 
+אלה האנשים כולם הספורים אין לאחד מהם בכל דיני המשנה אלא הלכה אחת במסכתות אשר זכרנו. 
+וכבר נשלם לנו הענין אשר רצינו להקדים אותו. ואנחנו עתה מתחילין לפרש כפי מה שייעדנו: 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Rambam Introduction to the Mishnah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Rambam Introduction to the Mishnah/Hebrew/merged.txt
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+Rambam Introduction to the Mishnah
+הקדמת הרמב"ם למשנה
+merged
+https://www.sefaria.org/Rambam_Introduction_to_the_Mishnah
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+הקדמת הרמב"ם למשנה
+
+
+
+Section 1
+
+הקדמה לרבינו משה בר מיימון ז"ל מסדר זרעים. הנאום יהודה בן שלמה הספרדי הידוע בן חריזי: <b>נקרא </b>נקראתי בעיר מרשילייא אשר על מבואת ים יושבת. ובית נתיבות נצבת. ובמבחר המקומות נחצבת. ושמעה יוצא בכל הארץ. ואליה גוים יבואו מאפסי ארץ. ושם קהל גדול מזרע הקדש. עובדי עבודת הקדש. מלאכתם מלאכת ה'. וערב ובקר שתולים בבית ה'. עולים במעלות גבוהים. אנשי חיל יראי אלהים. עומדים בארחות יושר ומעמידין. ומעלין בקדש ואין מורידין. ותהי עלי שם יד רבותי אציליה ושועיה. נקובי ראשית בחכמה וידועיה. לפרש להם בלשון הקדש פירוש המשניות שחיבר רב הגדול נר ישראל. וברבוץ התורה משנה ליקותיאל. הוא עץ הדעת אשר תאוה הוא לעינים. כגן ה' כארץ מצרים. אשר העלה מזוהר התלמוד מנורות. והיו למאורות. לפקוח עינים עורות. המחזיקים ידי גלות ספרד ופתח קבריהם. ונפח רוח חכמה בהם. ותבא בהם הרוח ויחיו ויעמדו על רגליהם: רבנא משה נ"ר בן הרב רבי מיימון ז"ל. לרב משה. יהודה כל מחבר ולפי מעיניו ידום ויחשה. נביא חכמות שמו נקרא ולא קם נביא חכמות בישראל כמשה: 
+<b>וכאשר </b>דבריהם הבינותי. חשתי ולא התמהמהתי. ומצותם הקימותי. והעתקתי פירוש זה הרב. ללשון הקדש מלשון ערב. והפכתי מאוריו למזרח מן המערב. והשיבותי אל שפתנו הפניניה הפנימה החודרת. שפת ידיעת מליצתו החיצונה הקיצונה במחברת. והעתקתיו מלשון קדר הקודרת. אל לשון הזהב והאדרת. כי קנאתי לאלה הפרושים אשר ילדה התורה. ולהם משפט הבכורה. ויולדו על ברכי הגר שפחת שרי ותהי שרי עקרה. ותמהתי ואמרתי איך קדש וחול יחד נחבר וימשוך. ואיזה דרך ישכון אור וחשך. אבל כונת החכם היתה לתת לפתאים ערמה ולא חברו כי אם לאשר לא ידעו לשון הקדש כי אם הגרית. ולשונם חצי מדברת אשדודית. ואינם מכירים לדבר לשון יהודית. ועל כן התאמצתי. ועוז התאזרתי. והסירותי מאמר קדוש מלשונות זרים. ויצא למלוך מבית האסורים. ורחץ במים טהורים. ופשט את בגדיו ולבש בגדים אחרים. ומליו באמרי צחות העתקתי. ובצוף לשון קדש טעמו המתקתי. וזה משפט ההעתקה אשר אני נוטה אליה והדרך אשר אנכי הולך עליה. אני מעתיק ברוב המקומות מלה כנגד מלה. אבל ארוץ להשיג הענין תחלה. ולא אחדול לרדוף אחריו ולעוללהו במסלה. עד המקום אשר היה שם אהלו בתחלה. וכשאמצא בלשון ערב מלה בודדת. ועלי מורדת. ודרך מרי לוקחת. כשפחה בורחת. חלוצי זממי ירדפוה עד השברים. וכל רודפיה השיגוה בין המצרים. וכשיזדמן לי בלשון קדש מלה קשה בזולתה אמירנה. ומגבירה אסירנה. ומלכותה אתן לרעותה הטובה ממנה. וכל מלה מלשון ערב אשר אני רוצה לפרש. אזמן לה ארבע מלות או שלש. והטובה אשר בכלן אדרוש. אבחור דרכם ואשב ראש. ומלשון קדש מליו המתוקים אלקט ואחטוף. ומראש יונקותיו רך אקטוף. כדי שיהיו דבריו נכנסין בלב המאזין. וכלם נכוחים למבין: וחכמי כל אומה הסכימו כי אין לאדם להעתיק ספר עד ידע ג' דברים סוד הלשון אשר יעתיק מגבוליה. וסוד הלשון אשר הוא מעתיק אליה. וסוד החכמה אשר הוא מפרש מליה: ובשלשה אלה חבל המליצה ירתק. וחוט המשולש לא במהרה ינתק. ואם לבו מן החכמה נעור וריק כגפן בוקק. והדעת ממני נשגבה. ועד השלשה לא בא. אשיב כל מאודי לשמור הענין. ולתקון הבנין. וזה יהיה קרבן שגגתי ובשניהן אצא ידי חובתי. והאל המגלה עלומים ומרנין לשון אלמים. ינצור לשוני בהגיוני. ויהיה עם פי בהטיפי. ויהיו לרצון אמרי פי. כמו שידעתי כי חנוניו המה חנונים. ומלומדיו הם מלומדים. כמו שנאמר ויאמר אני אעביר כל טובי על פניך וקראתי בשם ה' לפניך וחנותי את אשר אחון ורחמתי את אשר ארחם: 
+<b>התקבצו </b>חכמים ועמדו על עמדכם. כי זבד טוב אזבדכם. לכו בנים שמעו לי יראת ה' אלמדכם. שמעו שמוע אלי ואכלו טוב. ותהיה נפשכם כגן רטוב. מי האיש החפץ חיים אוהב ימים לראות טוב. אשר לא העלה עליו [א] מלך גדול ולא שחת תחתיו ולא השיאוהו משאיו ולא היה ממפותיו. וישם על לבו אשר לא יתגאל בפת בג המלך וביין משתיו. יסור הנה אל טבחי אשר טבחתי. ואל ייני אשר נסכתי. ואל שולחני אשר ערכתי. לכו לחמו בלחמי ושתו ביין מסכתי: והנה בו מכל פרי מגדים חדשים גם ישנים ויין הרקח עסיס הרמונים. דובב שפתי ישנים. והוא תרומת ייני. וראשית כל דגני. מדשתי ובן גרני. וייני מכרם קרן בן שמן. ולחמו לחם אבירים כל אוכליו חלקו ושמן. וטעמו כטעם לשד השמן. אכלו משמנים ושתו ממתקים בני. אכלו רעים שתו ושכרו נבוני. זה השלחן אשר לפני אדני. והוא פירוש המשנה אשר שננו אבותיכם. ובאור הגדרות אשר גדרו הרועים מנהלי עולותיכם. ועקרי היסודות אשר המה יסודותיכם. והמנהגות והגזרות והתקנות אשר תקנו בעלי גבורותיכם. מן היום אשר צוה ה' והלאה לדורותיכם: והנה הוא כמגדל דוד עומד על תליו. אלף המגן תלוי עליו. עם כל כלי מלחמות הגבורים. כל שלטי הגבורים <b>אני משה בן מיימון הספרדי</b> בניתיהו. ומים קדמונינו משיתיהו. ומספיר התוספתא סדתיהו. ובפוך ספרא רבצתיהו. ומזוהר ספרי טחתיהו. ובדברי הגאונים סמכתיהו. וככסף הצרוף זקקתיהו. ובמעבה לבי יצקתיהו. והנה הוא ככרם חמד ונטע שעשועים נטעתיהו. וימי ולילי נצרתיהו. ולרגעים השקיתיהו. עד אשר נצניו גמלו. ואשכלותיו בשלו: וכל הסמדר פתח. וכל עץ בו פורח. והדודאים נתנו ריח: פתחתי את שעריו ולא נעלתיהו. ויומם ולילה לא סגרתיהו. ולכל ישר ונבר שמעתיהו. ומנחה אל התלמידים שלחתיהו. והנני אסרתיהו. על כל אשר מלין מעתיק. ליושבים לפני ה' יהיה לאכול לשבעה ולמכסה עתיק: <br> 
+
+Section 2
+
+<b>דע</b> כי כל מצוה שנתן הקב"ה למשה רבינו ע"ה נתנה לו בפירושה. היה אומר לו המצוה ואחר כך אומר לו פירושה וענינה.וכל מה שהוא כולל ספר התורה. וענין למודו לישראל היה כפי שאומר (עירובין פ"ה דף נד:):
+היה משה נכנס באהלו ונכנס אליו בתחלה אהרן ומשה היה אומר לו המצוה הנתונה לו פעם אחת ולימדהו פירושה.
+ויסתלק אהרן ויחזור לימין משה רבינו ונכנסו אחריו אלעזר ואיתמר בניו והיה משה אומר להם מה שאמר לאהרן.
+ויסתלקו וישב האחד לשמאל משה רבינו והשני לימין אהרן ואחרי כן יבאו שבעים זקנים וילמדם משה כמו שלמד לאהרן ובניו.
+ואחרי כן יבאו ההמון וכל מבקש ה' וישם לפניהם המצוה ההיא עד ישמעו הכל מפיו. 
+נמצא אהרן שומע המצוה ההיא מפי משה ד' פעמים ובניו ג' פעמים והזקנים שני פעמים ושאר העם פעם אחת.
+ויסתלק משה וחזר אהרן לפרש המצוה ההיא אשר למד ששמע מפי משה ד' פעמים כמו שאמרנו על כל הנמצאים. 
+ויסתלק אהרן מאתם אחרי ששמעו בניו המצוה ד' פעמים ג' מפי משה ואחד מפי אהרן.
+וחוזרין אלעזר ואיתמר אחרי שנסתלק אהרן ללמד המצוה ההיא לכל העם הנמצאים ונסתלקו מללמד.
+ונמצאו שבעים הזקנים שומעים המצוה ארבעה פעמים שתים מפי משה ואחת מפי אהרן ואחת מפי אלעזר ואיתמר.
+וחוזרים הזקנים גם הם אחר כן להורות המצוה להמון פ"א נמצאו כל הקהל שומעים המצוה ההיא ארבעה פעמים פעם מפי משה ופעם מפי אהרן ושלישית מפי בניו ורביעית מפי הזקנים.
+ואחרי כן היו כל העם הולכים ללמד איש לאחיו מה ששמעו מפי משה וכותבים המצוה ההוא במגלות וישוטו השרים על כל ישראל ללמוד ולהגות עד שידעו בגרסא המצוה ההיא וירגילו לקרותה ואח"כ למדום פירושי המצוה ההיא הנתונה מאת השם. והפירוש ההוא היה כולל ענינים והיו כותבים המצוה ולומדים על פה הקבלה.
+וכן אמרו רבותינו ז"ל בברייתא (בת"כ) וידבר ה' אל משה בהר סיני מה תלמוד לומר בהר סיני והלא כל התורה כולה נאמרה מסיני. אלא לומר לך מה שמטה נאמרה בכלליה ופרטיה ודקדוקיה מסיני אף כל המצות כלליהן ופרטיהן ודקדוקיהן מסיני.
+והנה לך משל שהקב"ה אמר למשה בסכות תשבו שבעת ימים (ויקרא כג):
+אחר כן הודיע שהסוכה הזאת חובה על הזכרים לא על הנקבות ושאין החולים חייבין בה ולא הולכי דרך.
+ושלא יהיה סכוכה אלא בצמח הארץ ולא יסככנה בצמר ולא במשי ולא בכלים אפילו מאשר תצמח הארץ. כגון הכסתות והכרים והבגדים.
+והודיע שהאכילה והשתיה והשינה בה כלו חובה. ושלא יהיה בחללה פחות משבעה טפחים אורך על שבעה טפחים רוחב. ושלא יהיה גובה הסוכה פחות מעשרה טפחים.
+וכאשר בא הנביא ע"ה נתנה לו המצוה הזאת ופירושה וכן השש מאות ושלש עשרה מצות הם ופירושם. המצות בכתב והפירוש על פה.
+ויהי בארבעים שנה בעשתי עשר חדש בר"ח שבט הקהיל את העם ואמר להם הגיע זמן מותי ואם יש בכם מי ששמע הלכה ושכחה יבא וישאלני ואבאר אותה וכל מי שנסתפקה עליו שאלה יבא ואפרשנה לו כמו שנאמר (דברים א) הואיל משה באר את התורה הזאת לאמר.
+וכן אמרו חכמים בספרי (פ' דברים) כל ששכח הלכה אחת יבא וישנה וכל שיש לו לפרש יבא ויפרש. ולקחו מפיו ברור ההלכות ולמדו הפרושים כל הזמן ההוא מר"ח שבט עד שבעה באדר.
+וכשהיה לפני מותו החל לכתוב התורה בספרים וכתב י"ג ספרי תורה גוילים כולם מבי"ת בראשית עד למ"ד לעיני כל ישראל (ב"ב פ"ק דף טו) ונתן ספר לכל שבט ושבט להתנהג בו וללכת בחוקותיו והספר הי"ג נתנו ללוים ואמר להם לקוח את ספר התורה הזה (דברים לא).
+אח"כ עלה אל ההר בחצי היום השביעי (ספרי פ' האזינו) לחדש אדר (מגילה דף יג:) כפי אשר דקדקה הקבלה.
+והיה המקרה ההוא אשר קראו מות בעינינו בשביל שחסרנו ופקדנו אותו וחיים לו לכבוד המעלה שעלה אליה וכן אמרו (סוטה דף יג:) משה רבינו ע"ה לא מת אלא עלה ומשמש במרום והדברים באלו הענינים ארוכים מאד ואין זה מקומם.
+וכאשר מת ע"ה אחר שהנחיל ליהושע מה שנאצל עליו מן הפירוש והחכים והתבונן בו יהושע ואנשי דורו. וכל מה שקבל ממשה הוא או אחד מן הזקנים אין לדבר עליו ולא נפלה בו מחלוקת.
+ומי שלא שמע בו פירוש מפי הנביא ע"ה מן הענינים המשתרגים מהם הוציא דינים בסברות במדות השלש עשרה הנתונות על הר סיני שהתורה נדרשת בהם. ובאותם הדינים שהוציאום יש דברים שלא נפלה בהן מחלוקת אבל הסכימו עליהם ויש מהם מה שנפלה בו מחלוקת בין שתי דעות זה אומר בכה וזה אומר בכה זה סובר סברא ונתחזקה לדעתו וזה סובר סברא ונתחזקה לדעתו כי מדות ההיקש שעל דרך התוכחת יקרה בסברותיהם המקרה הזה.
+וכשהיתה נופלת המחלוקת היו הולכים אחרי הרוב כמו שנאמר אחרי רבים להטות (שמות כג).
+ודע שהנבואה אינה מועילה בפירושי התורה ובהוצאת ענפי המצות בשלש עשרה מדות אבל מה שיעשה יהושע ופנחס בענין העיון והסברא הוא שיעשה רבינא ורב אשי אבל יתרון הנביא ופעלו במצוה אם תשאל עליו הוא חי נפשי מן העיקרים הגדולים העצומים שעליו משען הדת ויסודה:
+
+Section 3
+
+<b>ואני</b> רואה שזה המקום ראוי לבאר בו העיקר הזה. ואי אפשר אלא אחרי אשר נחלק טענת התיחס הנביאים לנבואה במה תצדק הנבואה שזה כמו כן עיקר גדול.
+וכבר שגו בו כל המון האדם גם מתי מספר מידועיהם שהם מדמים בנפשם שהנבואה לא תתקיים לכל המתיחס אליה עד עשותו אות מופלא כגון אות מאותות משה רבינו ז"ל וישנה מנהג כמו שעשה אליהו זכור לטוב בהחיותו בן האשה האלמנה (מלכים א יז) או כמו שנודע לכל אדם מאותות אלישע עליו השלום.
+וזה אינו עיקר אמת שכל מה שעשו אליהו ואלישע וזולתם מהנביאים מהאותות לא עשאום כדי לקיים נבואתם שהנבואה כבר נתקיימה להם קודם לכן. אבל עשו האותות ההם לצרכיהם ולרוב קרבתם אל הקב"ה השלים חפצם כמו שהבטיח לצדיקים ותגזר אומר ויקם לך (איוב כב) אבל תתקיים הנבואה במה שנספר בדבר שהחלנו לדבר בו.
+ואומר בתחלה שעיקר דתנו בענין הנבואה על מה שאומר. והוא שהמתיחסים לנבואה נחלקים בתחלה לשני חלקים מתנבא בשם עכו"ם או מתנבא בשם: ונבואת עכו"ם תחלק לשני חלקים:
+
+Section 4
+
+<b>החלק הראשון </b>שיקום נביא ויאמר כוכב פלוני נתן עלי רוחו ואמר לי עבוד אותי בכך או קרא אלי בכך ואענך. וכן אם יקרא בני איש לעבוד לבעל או לדמות מן הדמותים ויאמר הדמות הודיעני בכך והגיד לי כך וצוה עלי לצוות בעבודתו על ענין פלוני. כמו שהיו עושין נביאי הבעל ונביאי האשרה (מלכים א י״ח:י״ט):
+
+Section 5
+
+<b>והחלק השני</b> שיאמר היה אלי דבר השם לעבוד הבעל הפלוני או להוריד כח מלכת השמים הפלוני לענין פלוני. ויגיד להם ענין מעניני העבודות והפעלים שעושים אותם עובדי העבודה ההיא כמו שנתיסד אצלנו בתורה. וגם זה מתנבא בשם עכו"ם שזה השם כולל מי שיאמר שהיא בעצמה צותה לעבוד אותה. או מי שיאמר שהקב"ה צוה לעבוד שום דבר מהם.
+וכשנשמע מן המתיחס בנבואה אחת משני הדעות האלה והעידו עליו עדים כפי שנאמר בתורה דינו שיהרג בחנק. כמו שאמר הקב"ה (דברים יג) והנביא ההוא או חולם החלום ההוא יומת.
+ואין לנו להביט להתיחסו לנבואה ולא נבקש ממנו אות ואפילו יעשה מן האותות והמופתים לקיים לו הנבואה מה שלא שמענו מופלאים מהם יחנק. ואין להביט לאותותיו שטעם קיום האותות ההם הוא שאמר הכתוב (שם) כי מנסה ה' אלהיכם אתכם.
+ועוד השכל המכזיב עדותו יותר נאמן מעין שהוא רואה אותותיו שכבר נתבאר במופת אצל בעלי השכל שאין לכבד ולעבוד זולתי האחד הממציא כל הנמצאים והמתאחד בכלל השלמות:
+והמתנבא בשם יחלק גם כן לשני חלקים:
+
+
+Section 6
+
+<b>החלק הראשון</b> שיתנבא בשם האל ויקרא ההמון להאמין בו ויצוה על עבודתו ויאמר שהקב"ה הוסיף במצות מצוה או גרע מצוה מכלל המצות שאסף אותם ספר התורה. ואין הפרש בין שיוסיף ויגרע על הפסוק ובין שיוסיף ויגרע על הפירוש המקובל.
+וענין שיוסיף או יגרע מן הכתוב כגון שיאמר שהקב"ה אמר אלי כי הערלה היא שתי שנים ואחר שתי שנים מותר לאכול הפירות הנטועות. או שיאמר הקב"ה אמר אלי שהערלה אסור לאכול אותה ד' שנים חלף מה שאמר הקב"ה (ויקרא יט) שלש שנים יהיה לכם ערלים וכדומה לו.
+או ישנה בקבלה כלום ואפילו יסייענו פשט הכתוב. כגון שיאמר שזה האמור בתורה (דברים כה) וקצותה את כפה הוא כריתת יד באמת ואינו קנס המבייש כמו שבא בקבלה ויסמוך הדבר ההוא לנבואה ויאמר שהקב"ה אמר לי שזו המצוה שאמר וקצותה את כפה הוא כפשוטו גם זה יהרג בחנק שהוא נביא שקר והוא סומך אל הקב"ה מה שלא אמר לו.
+ואין להביט גם בזה לאות ולמופת שהרי הנביא אשר הראה כל אנשי העולם אותותיו והכניס בלבבנו להצדיקו ולהאמין בו כמו שאמר הכתוב (שמות יט) וגם בך יאמינו לעולם הוא הגיד לנו בשם הקב"ה שלא תבא מאת הבורא תורה אחרת מלבד זאת והוא מה שאמר (דברים ל) לא בשמים הוא.
+ואמר בפיך ובלבבך לעשותו. וענין בפיך המצוה הידוע על פה. וענין בלבבך הסברות שהוציאו בעיון שהוא מכלל הכחות הנמשכות אל הלב.
+והזהירנו גם כן מלהוסיף בהם ולגרוע מהם כמו שנאמר (שם יג) לא תוסף עליו ולא תגרע ממנו. ועל כן אמרו ע"ה (מגילה דף ב:) אין נביא רשאי לחדש דבר מעתה:
+ואחר שידענו שטענתו טענת שקר על הקב"ה וסמך לו מה שלא דבר לו נתחייב להורגו כמו שאמר הכתוב (דברים יח) והנביא אשר יזיד וגו' ומת הנביא ההוא:
+
+Section 7
+
+<b>והחלק השני</b> בענין הנביא כגון שיקרא לבני אדם לעבוד את השם ויצוה על מצותו ויזהיר לשמור התורה בלי תוספת ומגרעת כמו שאמר הנביא מסיים הנביאים (מלאכי ג) זכרו תורת משה עבדי ויבטיח למי שיעשנה בגמולות טובות ויזהיר לכל העובר עליה בעונש כמו שעשו ישעיה ירמיה יחזקאל וזולתם;
+ויצוה בצווים ויאסור איסורים בדבר שאינו מן התורה כגון שיאמר הלחמו על עיר פלונית או עם אומה פלונית עתה כמו שצוה שמואל לשאול להלחם בעמלק (שמואל א טו).
+או ימניע מלהרוג כמו שמנע אלישע ליהורם מהרוג חיל ארם הנכנס לשומרון כפי הענין הנודע (מלכים ב ו) וכמו שמנע ישעיה מלהביא המים מבית לחומה וכמו שמנע ירמיהו את ישראל מלכת [כמו שנזכר ירמיה כ"ט שהוא מנע אותם לבוא אל הארץ טרם מלאת שבעים שנה או שצ"ל לארץ מצרים (ירמיה מב טו):] לארץ ישראל. וכדומה לענין זה.
+ובשביל זה כשיטעון הנביא טענת נבואה ולא יסמוך אותה לעכו"ם ולא יוסיף בתורה ולא יגרע ממנו אבל יאמר דברים אחרים כמו שספרנו נצטרך אז לבחון אותו כדי שיתבאר לנו עדותו.
+שכל מי שנתקיימה עדות נבואתו ראוי לעשות כל מה שיצוה מדבר קטן ועד גדול. וכל העובר על צווי מצוויו חייב מיתה בידי שמים כמו שאמר הקב"ה במי שעובר על צווי הנביא (דברים יח) אנכי אדרוש מעמו. ואם לא תתקיים עדותו יומת בחנק.
+וקיום עדות הנביא יהיה כפי שאגיד. כשיתיחס אדם לנבואה כמו שבארנו ויהיה הגון לה כגון שיהיה מאנשי החכמה והאמונה והנזירות והשכל ונועם המדות כאשר העיקר אצלנו שאין הנבואה שורה אלא על חכם גבור ועשיר (שבת פ"י דף צב.) ויתרונות רבות בזה הענין אי אפשר לכנוס אותם יחד והדבור בהם והראיה על כל אחת מהם בפסוקים מספרי התורה ובדברי נביאים ויצטרך לענין הזה ספר בפני עצמו ואולי השם יסייענו עליו עם מה שראוי להתחבר לענין ההוא.
+ובהיות המתנבא הגון לנבואה כפי מה שראוי, נאמר לו הבטיחנו ביעודים והגד לנו דברים מאשר למדך הקב"ה ויגיד ויבטיח ואם יתקיימו יעודיו כולם אז נדע שכל נבואתו אמת. 
+ואם ישקר בה או נפל אחד מדבריו ואפילו דבר קטן נדע שהוא נביא שקר.
+וזה כתוב בתורה בענין הבחינה הזאת (שם) וכי תאמר בלבבך איכה נדע את הדבר אשר לא דברו ה' אשר ידבר הנביא בשם ה' ולא יהיה הדבר ולא יבוא.
+וכשיצדק לנו בהבטחה אחת או בשתים אין לנו להאמין בו ולומר שנבואתו אמת אבל יהיה ענינו תלוי עד ירבו מופתיו האמתים ככל אשר ידבר בשם ה' פעם אחר פעם.
+ועל כן אמר בענין שמואל כשנתפרסם כי כל מה שידבר בא יבא כמו שנאמר (שמואל א ג) וידע כל ישראל וגו' כי נאמן שמואל לנביא לה'.
+ולא היה מתחדש אצלם דבר שלא היו שואלים עליו לנביא ולולי היה מנהגם לשאול לנביאים בכל עניניהם לא בא שאול לשאול לשמואל (שם ט) בעד אבידה שאבדה ממנו בהתחלת ענינו.
+ואין ספק שהדבר כך. כי הקב"ה הקים לנו נביאים חלף הוברי שמים והמעוננים והקוסמים כדי שנשאלם בכללים ובפרטים ויודיעונו דברים נאמנים מהעתים כמו שיגידו הקוסמים ההם דברים שאפשר שיתקיימו ואפשר שלא יתקיימו כמו שנאמר (דברים יח) כי הגוים אשר אתה יורש וגו' נביא מקרבך מאחיך כמוני וגו'. 
+ובשביל ענינים אלו היו קוראים שם הנביא רואה כי היה רואה העתידות קודם היותם כמו שאמר (שמואל א ט) כי לנביא היום יקרא לפנים הרואה.
+ופן יחשוב חושב ויאמר כי בקיום הודעת החדושים והעתידות תתקיים הנבואה לטוען אותה הנה כל הקוסמים והוברי שמים ובעלי הכחות הנפשיות יכולין לטעון טענת נבואה שאנו רואים אותם עין בעין כל היום מגידים מה שעתיד להיות.
+וזה חי נפשי פרק גדול וראוי לבאר אותו כדי שיתבאר ההפרש בין דברי המתנבא בשם האלהים ודברי בעלי הכחות.
+ואני אומר שהקוסמים והוברי שמים ואנשי החבורה ההיא יגידו העתידות ההויות אבל יצדקו קצתם וישקרו קצתם בהכרח וזה הדבר אנו רואים אותו תמיד ויסכימו עליו גם כן אנשי המלאכה ההיא ואותותם לא ינכרו.
+אבל יתרון כל איש מהם על חבירו בהיות כל שקרי איש אחד פחות משקרי זולתו אך שיצדקו בכל דקדוקי העתידות זה אי אפשר להיות.
+ובעלי הכחות האלו לא יכנו נפשם ולא יתהללו שיצדיקו בכל חלקי הדברים אבל אומרים שזאת השנה יהיה בצורת ושלא ירד גשם כלל ונמצא שיהיה בה גשם מעט. או יאמר שמחר ירד גשם ונמצא שירד ליום שלישי וכדומה לו וזה הדבר יקרה לו כשיהיה בקי מאד והן הידועים בשם אשר דברו עליהם בספריהם.
+וזה ענין דברי ישעיהו לבבל (ישעיה מז) יעמדו נא ויושיעוך הוברי שמים החוזים בכוכבים מודיעים לחדשים וגו' ואמרו רבותינו מאשר ולא כל אשר.
+ואין מיעודי הנביאים והבטחתם כן אבל יצדק הכל עד מלה אחרונה ולא יפול דבר מדבריהם לא קטן ולא גדול כל ימי עולם בכל אשר ידבר בו בשם האל. ועל כן כשישוב ריקם דבר מדבריו נדע שקרו. והוא מה שאמר (מלכים ב י) כי לא יפול מדבר ה' ארצה.
+ולענין זה רמז ירמיהו בחולמים שיצדקו במראיתם שיהיו מודיעים מה שיראו להם החלומות על דרך נבואה והיה מוכיחם ומשחית טענותם באמרו (ירמיה כג) הנביא אשר אתו חלום יספר חלום ואשר דברי אתו ידבר דברי אמת מה לתבן את הבר נאם ה'.
+ופירשו החכמים ענין הדבר הזה שהנבואה היא ברורה ואין בה תערובת מן הכזב כמו הבר המבורר מן התבן. והחלומות וכיוצא בהן מן הידעונים רובם כזב כתבן שיש בו גרגירי חטה. ואמרו (ברכות פ"ט דף נה) כשם שאי אפשר לבר בלא תבן כך אי אפשר לחלום בלא דברים בטלים.
+ונשאר בכאן פרק גדול ראוי לנו לבארו. והוא שהנביא כשיתנבא בצרות ארצם או ירדו עליהם אבני אלגביש וכדומה לו ואחר כן לא יתקיים דבר מן הענין ההוא ורוחמו מן השמים ועמדו כל עניניהם בשלום ובשלוה.
+לא יודע בו כזב הנביא ואין ראוי לומר שהוא נביא שקר ושיהיה חייב מיתה מפני שהקב"ה ניחם על הרעה ואפשר שעשו תשובה וסרו מנאצותם או איחר גמולם הקב"ה בחמלתו והאריך אפו להם עד זמן אחר כמו שעשה לאחאב באומרו על ידי אליהו (מלכים א כא) לא אביא הרעה בימיו בימי בנו אביא הרעה. או ירחם עליהם למען זכיות שקדמו להם. ולא אמר על דבר כזה לא יהיה הדבר ולא יבוא.
+אבל אם הבטיח בבשורות טובות שיתחדשו לזמן קצוב ויאמר בשנה זו יהיה השקט ושלוה והיו בה מלחמות או אמר שנה זו תהיה גשומה וברוכה והיו בה רעב ובצורת וכדומה לו. נדע שהוא נביא שקר והתקיים ביטול טענתו ושקרו.
+ועל זה אמר הכתוב (דברים יח) בזדון דברו הנביא לא תגור ממנו. ר"ל אל יפחידך ואל יבהילך מלהרגו אותו אמונתו וישרו וחכמתו אחרי שמלאו לבו להעיד דבר גדול כזה ודבר סרה על ה' יתברך.
+שהקב"ה כשיבטיח אומר בבשורות טובות על ידי נביא אי אפשר שלא יעשה כדי שתתקיים נבואתו לבני אדם והוא מה שאמרו ע"ה (ברכות דף ז) כל דבר שיצא מפי הקב"ה לטובה אפילו על תנאי אינו חוזר בו.
+אבל ענין פחד יעקב אחר שהבטיחו הקב"ה בבשורות טובות כמו שנאמר (בראשית כח) והנה אנכי עמך ושמרתיך בכל אשר תלך והיה מפחד פן ימות כמו שנאמר (שם לב) ויירא יעקב מאד ויצר לו אמרו חכמים ז"ל בענין ההוא שהיה מפחד מעון שמא יהיה גורם לו מיתה והוא מה שאמרו (ברכות דף ד) קסבר שמא יגרום החטא.
+יורה זה שהקב"ה מבטיח בטובה ויגברו העונות ולא יתקיים הטוב ההוא ויש לדעת שענין זה אינו אלא בין הקב"ה ובין הנביא אבל שיאמר הקב"ה לנביא להבטיח לבני אדם בבשורה טובה במאמר מוחלט בלא תנאי ואחר כן לא יתקיים הטוב ההוא זה בטל ואי אפשר להיות. בשביל שלא יהיה נשאר לנו מקום לקיים בו אמונת הנבואה והקב"ה נתן לנו בתורתו עיקר שהנביא יבחן כשיאמנו הבטחותיו.
+ואל העיקר הגדול הזה רמז ירמיהו במחלוקתו עם חנניה בן עזור. מפני שירמיהו היה מתנבא לרעה ולמות ואמר שנבוכדנצר יגבר ויצליח ויחריב בית המקדש וחנניה בן עזור היה מתנבא לטובה ולשוב כלי בית ה' לירושלים המובאים בבלה ואמר לו ירמיהו כשנתוכח עמו על דרך העקרים השמורים שאם לא תתקיים נבואתו ולא יגבר נבוכדנצר וישובו כלי בית ה' כמו שאתה אומר אין זה הדבר מכחיש לנבואתי אולי הקב"ה ירחם עליכם אבל אם לא יתקיים דבריך ולא ישובו כלי בית ה' בזה יתברר שנבואתך שקר ולא יתקיים לך נבואה עד יתקיימו היעודים הטובים שהבטחת בהם.
+והוא מה שאמר (ירמיה כח) אך שמע נא הדבר הזה אשר אנכי דובר באזניך ובאזני כל העם הנביאים אשר היו לפני ולפניך מן העולם וינבאו אל ארצות רבות ועל ממלכות גדולות למלחמה ולרעה ולדבר הנביא אשר ינבא לשלום בבא דבר הנביא יודע הנביא אשר שלחו ה' באמת. ר"ל בדבר הזה שהנביאים ההם המתנבאים לטוב ולרע לא נוכל לדעת מכל הדברים שהתנבאו לרע אם צדקו בעדותם או כזבו. אבל יודע אמונת דבריהם כשיבטיחו בטובה ותתקיים.
+וכשתתקיים נבואת הנביא ע"פ אשר יסדנו ויצא לו שם כמו שמואל ואליהו וזולתם יש לנביא ההוא יכולת לעשות בתורה דבר שלא יוכל כל בשר זולתו לעשותו. והוא מה שאני אומר כשצוה לבטל איזו מצוה מכל המצות ממצות עשה או יצוה להתיר דבר אסור ממצות לא תעשה לפי שעה חובה עלינו לשמוע לדברו ולעשות מצותו וכל העובר עליו חייב מיתה בידי שמים חוץ מעכו"ם וזה מפורש לחכמים בתלמוד.
+והוא מה שאמרו (סנהדרין דף צ) בכל אשר יאמר לך נביא עבור על דברי תורה שמע לו חוץ מעכו"ם אבל על תנאי שלא יעמוד הדבר ההוא לעד ולא שיאמר כי הקב"ה צוה לבטל המצוה הזאת כל ימי עולם אבל יצוה לבטל המצוה לסבה וצורך שעה.
+והנביא בעצמו כשישאלוהו בצוותו לעבור על מצוה מכל המצות אשר צוה ה' אותנו על ידי משה תהיה תשובתו שביטול זאת המצוה אינו קיים אבל ראוי לעשותה עתה בלבד לפי שעה כגון מה שיעשו ב"ד בהוראת שעה.
+וכמו שעשה אליהו בהר הכרמל (מלכים א יח) שהקריב עולה בחוץ וירושלים עומדת ובה בית המקדש בנוי וזה מעשה כל העושה אותו בלא מצות הנביא חייב כרת והקב"ה הזהיר עליה בתורה (דברים יב) ואמר השמר לך פן תעלה עולותיך בכל מקום אשר תראה ועושהו חייב כרת כמו שאמר על המקריב בחוץ (ויקרא יז) דם יחשב לאיש ההוא דם שפך ונכרת.
+אבל הוא ע"ה אולי ישאלוהו בשעת הקרבתו בהר הכרמל ויאמרו לו הנוכל לעשות כמעשה הזה כל ימי עולם היה אומר שאינה מותר וכל המקריב בחוץ חייב כרת אבל זה המעשה הוא לפי שעה לגלות בו שקרות נביאי הבעל ולהשבית מה שבידם.
+וכמו שעשה אלישע בצוותו להלחם עם מואב להכרית כל עץ עושה פרי כמו שאמר (מלכים ב ג) וכל עץ טוב תפילו והשם מנענו מלעשות כן באמרו (דברים כ) לא תשחית את עצה לנדוח עליו גרזן ואילו שאלו את אלישע אם בטלה המצוה הזאת ואם הותר לנו בעתיד לכרות האילנות העושות פרי כשנצור על עיר היה אומר שאינו מותר אבל זה המעשה נעשה עתה לענין צורך.
+ואני אביא לך משל יתבאר בו זה העיקר בכל המצות: אילו איש נביא שנתבררה אצלנו נבואתו כמו שאמרנו יאמר לנו ביום שבת שנקום כולנו נשים ואנשים ונבעיר אש ונתקן בה כלי מלחמה ונחגור איש את כלי מלחמתו ונלחם עם אנשי מקום פלוני ביום זה שהוא יום שבת ונשלל שללה ונכבש נשיהם. היה חובה עלינו אנחנו המצטוים בתורת משה לקום מיד ולא נתעכב כאשר צונו ונעשה כל מה שצוה בזריזות ובחבה יתירה בלא ספק ובלא עכוב ונאמין בכל מה שנעשה ביום ההוא ואע"ג שהוא יום שבת מהדלקת האש ועשיית המלאכות וההריגה והמלחמה שהיא מצוה.
+ונקוה עליה גמול טוב מהקב"ה בשביל שעשינו מצות הנביא שהיא מצות עשה לעשות דברו כמו שנאמר על ידי משה (דברים יח) נביא מקרבך מאחיך כמוני יקים לך ה' אלהיך אליו תשמעון.
+ובאה הקבלה (סנהדרין דף צ) בכל אם יאמר לך הנביא עבור על דברי תורה שמע לו. חוץ מעכו"ם כגון אם יאמר לנו עבדו היום הזה בלבד זה הצלם או הקטירו לזה הכוכב בשעה זאת לבדה יהרג ואין לשמוע ממנו.
+ואם איש יחשוב בלבו שהוא צדיק וירא שמים ויהיה זקן בא בימים ויאמר הנה אני זקנתי באתי בימים ולי שנים כך וכך ולא עברתי בהם על מצוה מכל המצות לעולם ואיך אקום ביום זה שהוא יום שבת ואעבור על איסור סקילה ואלך להלחם ואני אין בי יכולת לעשות טובה או רעה וימצאו אחרים במקומי ובני אדם רבים לעשות הדבר הזה. האיש ההוא מורד ועובר על דברי האל והוא חייב מיתה בידי שמים מפני שעבר על אשר צוה הנביא.
+ומי שצוה השבת הוא צוה לשמוע אל דברי הנביא ומה שיגזור וכל העובר על דברו חייב כמו שזכרנו. והוא מה שאמר הכתוב (שם) והיה האיש אשר לא ישמע אל דברי אשר ידבר בשמי אנכי אדרוש מעמו.
+ובכלל זה כל מי שיקשור קשר קיים ביום שבת זה בעשותו המלאכות האלה ממה שלא יצטרך להית לו עזר בעשיית המצוה אשר צוה הנביא חייב סקילה.
+וזה הנביא אשר צונו מה שצוה ביום שבת זה ועשינו דברו אם יאמר לנו שתחום שבת אלפים אמה פחות אמה או אלפים אמה ואמה ויסמוך הדבר ההוא שעל דרך נבואה נאמר לא על דרך עיון וסברא. נדע שהוא נביא שקר ויהרג בחנק.
+ועל זה הענין יש לך שתהיה סובר כל מה שיצוה אותך בו הנביא. וכל שתמצא במקרא מענין הנביא שהוא סותר דבר מן המצות. וזה העיקר מפתח לכל הענין ההוא.
+ובזה לבדו יבדל הנביא משאר בני אדם במצות. אבל בעיון ובסברא ובהשכל המצות הוא כשאר החכמים שהם כמוהו שאין להם נבואה. שהנביא כשיסבר סברא ויסבר כמו כן מי שאינו נביא סברא ויאמר הנביא כי הקב"ה אמר אלי שסברתי אמת לא תשמע אליו רק אלף נביאים כלם כאליהו ואלישע יהיו סוברין סברא אחת ואלף חכמים וחכם סוברין הפך הסברא ההיא. אחרי רבים להטות והלכה כדברי האלף חכמים וחכם לא כדברי האלף הנביאים הנכבדים.
+וכן אמרו החכמים (חולין קכד.) האלהים אילו אמרה לי יהושע בן נון בפומיה לא צייתנא ליה ולא שמענא מיניה. וכן עוד אמרו (יבמות דף קב.) אם יבוא אליהו ויאמר חולצין במנעל שומעין לו בסנדל אין שומעין לו. ירצו לומר שאין להוסיף ואין לגרוע במצוה על דרך נבואה בשום פנים וכן אם יעיד הנביא שהקב"ה אמר אליו שהדין במצוה פלונית כך וכי סברת פלונית היא אמת יהרג הנביא ההוא שהוא נביא שקר כמו שיסדנו.
+שאין תורה נתונה אחרי הנביא הראשון ואין להוסיף ואין לגרוע כמו שנאמר (דברים ל) לא בשמים היא. ולא הרשנו הקב"ה ללמוד מן הנביאים אלא מן החכמים אנשי הסברות והדעות. לא אמר ובאת אל הנביא אשר יהיה בימים ההם אלא ובאת אל הכהנים הלוים ואל השופט (שם יז) וכבר הפליגו החכמים לדבר בענין זה מאד והוא האמת:
+
+Section 8
+
+<b>וכאשר</b> מת יהושע בן נון ע"ה למד לזקנים מה שקבל מן הפירוש ומה שהוציאו בזמנו מן הדינים ולא נפל עליו מחלוקת. ואשר נפל בו מחלוקת פסקו בו הדין על פי רוב הזקנים. ועליהם אמר הכתוב (יהושע כד) וכל ימי הזקנים אשר האריכו ימים אחרי יהושע. ואחר כן למדו הזקנים ההם מה שקבלו מפי יהושע אל הנביאים ע"ה והנביאים למדו זה לזה. 
+ואין זמן שלא היה בו התבוננות וחדוש הענינים. והיו חכמי כל דור משימים דברי הקודמין עיקר והיו לומדין מהם ומחדשים ענינים. והעיקרים המקובלים לא נחלקו בהם. 
+עד הגיע הזמן לאנשי כנסת הגדולה והם חגי זכריה ומלאכי ודניאל וחנניה מישאל ועזריה ועזרא הסופר ונחמיה בן חכליה ומרדכי וזרובבל בן שאלתיאל ונלוו לאלה הנביאים השלמת מאה ועשרים זקן מן החרש והמסגר ודומיהם והתבוננו גם הם כאשר עשו הקודמים להם וגזרו גזירות ותיקנו תקנות והאחרון מן החבורה הטהורה ההיא הוא ראשית החכמים הנזכרים במשנה והוא שמעון הצדיק והיה כהן גדול בדור ההוא. 
+וכאשר הגיע הזמן אחריהם אל רבינו הקדוש ע"ה והיה יחיד בדורו ואחד בזמנו איש שנמצאו בו כל החמודות והמדות הטובות עד שזכה בהם אצל אנשי דורו לקרותו רבינו הקדוש ושמו יהודה.
+והיה בחכמה ובמעלה בתכליתם כמו שאמרו (גיטין דף נט.) מימות משה רבינו ועד רבי לא ראינו תורה וגדולה במקום אחד. והיה בתכלית החסידות והענוה והרחקת התענוגים כמו שאמרו גם כן (סוטה דף מט:) משמת רבי בטלה ענוה ויראת חטא. 
+והיה צח לשון ומופלג מכל האדם בלשון הקדש עד שהחכמים ע"ה היו לומדים פירוש מה שנשתבש עליהם מאותיות המקרא מדברי עבדיו ומשרתיו וזה מפורסם בתלמוד (בר"ה דף כו:). 
+והיה לו מן העושר וההון ורחב היכולת מה שנאמר בו אהורייריה דרבי הוה עתיר משבור מלכא (ב"מ דף פה.) וכן הרחיב הוא על אנשי החכמה ומבקשיה ורבץ תורה בישראל ואסף ההלכות ודברי החכמים והמחלוקות המקובלות מימות משה רבינו עד ימותיו. 
+והיה הוא בעצמו מן המקבלים שהוא קבל משמעון אביו. ושמעון מגמליאל אביו (א). והוא משמעון. והוא מהלל. והוא משמעיה ואבטליון רבותיו. והם מיהודה בן טבאי ושמעון בן שטח. והם מיהושע בן פרחיה ונתאי הארבלי. והם מיוסי בן יועזר איש צרידה ויוסי בן יוחנן. והם מאנטיגנוס איש סוכו. והוא משמעון הצדיק. והוא מעזרא שהיה משירי אנשי כנסת הגדולה. ועזרא מברוך בן נריה רבו. וברוך מירמיה. 
+וכן קיבל ירמיה בלי ספק מאשר קדמוהו מן הנביאים נביא מפי נביא עד הזקנים המקבלים מפי יהושע בן נון והוא מפי משה. 
+וכאשר כלל הדעות והדברים החל לחבר המשנה שהיא כוללת פירוש כל המצות הכתובות בתורה. מהם קבלות מקובלות מפי משה ע"ה. ומהם דעות הוציאום בדרך הסברא ואין עליהם מחלוקת. ומהם דעות שנפלה בהם מחלוקת בין שתי הסברות וכתב אותם במחלוקותיהם פלוני אומר כך ופלוני אומר כך. 
+ואלו היה האחד חולק על רבים היו נכתבין דברי האחד ודברי הרבים ונעשה הדבר ההוא לענינים מועילים מאד ונזכרו במשנה (בעדיות פ"א) ואני אזכרם. 
+אבל אחרי עיקר גדול ראיתי לזכרו והוא שיוכל אדם לומר אם הם פירושי התורה כפי אשר יסדנו מקובלים מפי משה כמו שאמרנו מדבריהם כל התורה נאמרו כללותיה ופרטותיה ודקדוקיה מסיני אם כן מה אלו ההלכות היחידות שנאמר בהם הלכה למשה מסיני. 
+וזה עיקר יש לך לעמוד על סודו. והוא שהפירושים המקובלים מפי משה אין מחלוקת בהם בשום פנים שהרי מאז ועד עתה לא מצאנו מחלוקת נפלה בזמן מן הזמנים מימות משה ועד רב אשי בין החכמים כדי שיאמר אחד המוציא עין חבירו יוציאו את עינו שנאמר עין בעין ויאמר השני אינו אלא כופר בלבד שחייב לתת. 
+ולא מצאנו גם כן מחלוקת במה שאמר הכתוב (ויקרא כג) פרי עץ הדר כדי שיאמר אחד שהוא אתרוג ויאמר אחד שהוא חבושים או רמונים או זולתו. ולא מצאנו גם כן מחלוקת בעץ עבות שהוא הדס. 
+ולא מצאנו מחלוקת במאמר הכתוב (דברים כה) וקצותה את כפה שהוא כופר. ולא במה שאמר הכתוב (ויקרא כא) ובת איש כהן כי תחל לזנות וגו' באש תשרף שזו הגזירה אין לנו לגזור אותה אלא אם תהיה אשת איש עכ"פ. 
+וכן גזירת הכתוב (דברים כב) בנערה אשר לא נמצאו לה בתולים שיסקלוה לא שמענו חולק בה ממשה ועד עתה על מי שאמר שזהו לא יהיה אלא אם היתה אשת איש והעידו עדים עליה שאחר הקידושין זנתה בעדים והתראה. 
+וכיוצא בזה בכלל המצות אין מחלוקת בהן שכולן פירושים מקובלים מפי משה. ועליהם ועל דומיהם אמרו כל התורה נאמרה כללותיה ופרטותיה ודקדוקיה מסיני. 
+אבל אע"פ שהן מקובלין ואין מחלוקת בהם מחכמת התורה הנתונה לנו נוכל להוציא ממנה אלו הפירושים בדרך מדרכי הסברות והאסמכתות והראיות והרמזים המצויים במקרא.
+וכשתראה אותם בתלמוד מעיינים וחולקין זה על זה במערכת העיון ומביאין ראיות על אחד מאלו הפירושים והדומה להן כגון מה שאמר במאמר הכתוב פרי עץ הדר אולי יהיה רמונים או חבושים או זולתם עד שהביאו ראיה עליו ממה שנאמר פרי עץ הדר (מסכת סוכה פרק ג דף לה.) ואמר עץ שטעם עצו ופריו שוה. ואמר אחר פרי הדר באילנו משנה לשנה ואמר אחר פרי הדר על כל מים אלו הראיות לא הביאו מפני שנשתבש עליהם הענין עד שנודע להם מהראיות האלה. אבל ראינו בלא ספק מיהושע עד עתה שהאתרוג היו לוקחים עם הלולב בכל שנה ואין בו מחלוקת אבל חקרו על הרמז הנמצא בכתוב לזה הפירוש המקובל. 
+וכן הוא (שם דף לב) ראייתם על ההדס וראייתם על דיני אברים בעונש ממון (בבא קמא דף פג) והוא מה שחייב למי שהשחית אבר מאברי חבירו וראייתם גם כן על בת איש כהן הנזכרת לשם שהיא אשת איש. (סנהדרין דף נ:) וכל הדומה לו שהוא נוהג על העיקר הזה. 
+וזה ענין מה שאמרו כללותיה ופרטותיה רצו לומר הענינים שנוכל להוציאם בכלל ופרט ובשאר י"ג מדות והם מקובלים מפי משה מסיני וכולם אע"פ שהם מקובלים מפי משה לא נאמר בהם הלכה למשה מסיני שאין לומר פרי עץ הדר הוא אתרוג הלכה למשה מסיני או חובל בחברו משלם ממון הלכה למשה מסיני. 
+שכבר נתברר לנו שאלו הפירושים כולם מפי משה ויש להם רמזים במקרא או יוציאו אותם בדרך מדרכי הסברא כמו שאמרנו ועל כן כל דבר שאין לו רמז במקרא ואינו נקשר בו ואי אפשר להוציאו בדרך מדרכי הסברא עליו לבדו נאמר הלכה למשה מסיני. 
+ובשביל זה כשאמרנו שיעורין הלכה למשה מסיני הקשו עלינו (ברכות דף מ.) ואמרו מפני מה אתם אומרים שהם הלכה למשה מסיני והנה שיעורין נרמז עליהם בפסוק באמרו ארץ חטה ושעורה (דברים ח) תהיה התשובה שהיא הלכה למשה מסיני ואין לשיעורין עיקר להוציא אותם ממנו בדרך סברא ואין להם רמז בכל התורה אבל נסמכה זאת המצוה לזה הפסוק לסימן כדי שיהא נודע ונזכר ואינו מענין הכתוב. 
+וזה ענין מה שאמרו קרא אסמכתא בעלמא בכ"מ שיזכרוהו. 
+ואני אכלול בכאן רוב הדינין שנאמר בהן הלכה למשה מסיני ואפשר שיהיה הכל (ג) ויתבאר לך אמיתת מה שאמרתי שאין מהם אפי' אחת שהוציאוהו בדרך סברא ואי אפשר לסמוך אותה לפסוק אלא על דרך אסמכתא כמו שבארנו ולא מצאנו לעולם שחקרו בהן סברות או הביאו עליהם ראיות אלא לקחום מפי משה כמו שצוה אותו הקדוש ברוך הוא: 
+[חצי] לוג שמן לתודה ורביעית (יין) [שמן] לנזיר י"א ימים שבין נדה לנדה הלכה למשה מסיני. גוד ולבוד ודופן עקומה הלכה למשה מסיני. 
+שיעורין חציצין ומחיצין הלכה למשה מסיני. 
+תפילין על קלף ומזוזה על דוכסוסטוס וספר תורה על הגויל הלכה למשה מסיני. 
+שי"ן של תפילין וקשר של תפילין ורצועות שחורות ותפילין מרובעות ומעברתא דתפילין הלכה למשה מסיני. 
+נכרכות בשערן ונתפרות בגידין הלכה למשה מסיני. 
+כותבין ס"ת בדיו ומסורגל הלכה למשה מסיני. 
+פחותה מבת שלש שנים אין ביאתה ביאה הלכה למשה מסיני.
+העושה שדהו שני מיני חטין עשאן גורן אחת נותן פאה אחת שני גרנות נותן שתי פאות הלכה למשה מסיני. 
+זרעוני גינה שאין נאכלין מצטרפין אחד מעשרים וארבעה בנופל לתוך בית סאה הלכה למשה מסיני. 
+עשר נטיעות מפוזרות לבית סאה חורשין כל בית סאה בשבילן הלכה למשה מסיני.
+עגול של דבילה שנטמא מקצתו תורמין מן הטהור שיש בו הלכה למשה מסיני.
+החזן רואה מהיכן התינוקות קוראין הלכה למשה מסיני.
+האשה חוגרת בסינר בין מלפניה בין מלאחריה הלכה למשה מסיני. 
+ביין התירו לערב קשה ברך הלכה למשה מסיני. 
+עמון ומואב מעשרין מעשר עני בשביעית הלכה למשה מסיני. 
+ובכל מקום שיבוא אחת מאלו ההלכות במה שאנו עתידים לפרש מן המשנה שם אפרשנה במקומה בעזרת השם. 
+לפיכך היו חלקי הדינין המיוסדים בתורה על העיקרים האלה שהקדמנו נחלקים לחמשה חלקים:
+
+Section 9
+
+<b>החלק הראשון</b> פירושים מקובלים מפי משה ויש להם רמז בכתוב ואפשר להוציאם בדרך סברא וזה אין בו מחלוקת אבל כשיאמר האחד כך קבלתי אין לדבר עליו:<br>
+
+Section 10
+
+<b>החלק השני</b> הם הדינים שנאמר בהן הלכה למשה מסיני ואין ראיות עליהם כמו שזכרנו וזה כמו כן אין חולק עליו:
+
+Section 11
+
+<b>החלק השלישי</b> הדינין שהוציאו על דרכי הסברא ונפלה בם מחלוקת כמו שזכרנו ונפסק הדין בהן על פי הרוב וזה יקרה כשישתנה העיון ומפני כך אומרים (יבמות דף עו:) אם הלכה נקבל ואם לדין יש תשובה.
+אבל נפלה המחלוקת והעיון בדבר שלא נשמע בו הלכה ותמצא בכל התלמוד שהם חוקרים על טעם הסברא שהוא גורם המחלוקת בין החולקים ואומרים במאי קא מיפלגי או מאי טעמא דר' פלוני או מאי בינייהו. 
+והם מביאים אותו על ענין זה ברוב מקומות. וזוכרים הטעם הגורם למחלוקת כגון שיאמרו רבי פלוני מחזיק טענה פלונית. ופלוני מחזיק טענה פלונית וכדומה לו. 
+אבל מי שיחשוב שהדינין שנחלקין בהם כמו כן מקובלים מפי משה וחושבים שנפלה המחלוקת מדרך טעות ההלכות או מפני שאחד מהם קבל קבלה אמת והשני טעה בקבלתו או שכח או לא שמע מפי רבו כל מה שצריך לשמוע ויביא ראיה על זה מה שנאמר (סנהדרין דף פח:) משרבו תלמידי שמאי והלל שלא שמשו כל צרכן רבתה מחלוקת בישראל ונעשית תורה כשתי תורות זה הדבר מגונה מאד. 
+והוא דברי מי שאין לו שכל ואין בידו עיקרים ופוגם באנשים אשר נתקבלו מהם המצות וכל זה שוא ובטל. ומה שהביאו להאמין באמונה הזאת הנפסדת הוא מיעוט הסתכלותו בדברי החכמים הנמצאים בתלמוד שהם מצאו שכל הפירוש המקובל מפי משה הוא אמת ולא נתנו הפרש בין העיקרים המקובלים ובין תולדות הענינים שיוציאו אותם בעיון. 
+אבל אתה אל יכנס בלבך ספק שמחלוקת ב"ש וב"ה באמרם (ברכות פ"ח דף נא:) מכבדין את הבית ואחר כן נוטלין לידים או נוטלין לידים ואח"כ מכבדין את הבית ותחשוב שאחד משני הדברים האלו אינו מקובל מפי משה מסיני. 
+אבל הטעם שהוא גורם להיות חולקים הוא מה שנזכר בתלמוד (שם נב:) שאחד מהם אוסר להשתמש בעם הארץ והשני מתיר. וכן כל מה שידמה לאלו המחלוקות שהם ענפי הענפים. 
+אבל מה שאמרו משרבו תלמידי שמאי והלל שלא שמשו כל צרכם רבתה מחלוקת בישראל ענין זה מבואר שכל ב' אנשים בהיותם שוים בשכל ובעיון ובידיעת העיקרים שיוציאו מהם הסברות לא תפול ביניהם מחלוקת בסברתם בשום פנים ואם נפלה תהיה מעוטא. כמו שלא נמצא שנחלקו שמאי והלל אלא בהלכות יחידות. 
+וזה מפני שדעות שניהם היו קרובות זה לזה בכל מה שיוציאו בדרך סברא והעיקרים כמו כן הנתונים לזה כמו העיקרים הנתונים לזה. 
+אבל כאשר רפתה שקידת התלמידים על החכמה ונחלשה סברתם נגד סברת הלל ושמאי ובם נפלה מחלוקת ביניהם בעיון על דברים רבים שסברת כל אחד ואחד מהם היתה לפי שכלו ומה שיש בידו מן העיקרים. 
+ואין להאשימם בכל זאת. שלא נכריח אנחנו לשני חכמים מתוכחים בעיון להתוכח כשכל יהושע ופנחס ואין לנו ספק כמו כן במה שנחלקו בו אחרי שאינם כמו שמאי והלל או כמו שהוא למעלה מהם שהקדוש ברוך הוא לא צונו בעבודתו על ענין זה.
+אבל צונו לשמוע מחכמי הדור כמו שנאמר (דברים יז) אל השופט אשר יהיה בימים ההם. 
+ועל הדרכים האלו נפלה המחלוקת לא מפני שטעו בהלכות ושהאחד אומר אמת והשני שקר. ומה מאד מבואר ענין זה לכל המסתכל בו. ומה יקר וגדול זה העיקר במצות: 
+
+Section 12
+
+<b>והחלק הרביעי</b> הם הגזרות שתקנו הנביאים והחכמים בכל דור ודור כדי לעשותם סייג לתורה. ועליהם צוה הקדוש ברוך הוא לעשותם והוא מה שאמר במאמר כללי (ויקרא יח) ושמרתם את משמרתי ובאה בו הקבלה (יבמות דף כא.) עשו משמרת למשמרתי. והחכמים יקראו אותם גזרות. 
+ולפעמים תפול בהם מחלוקת לפי החכם שהוא אוסר כך מפני כך ולא יסכים עליו חכם אחר. וזה הרבה בתלמוד שאומרים רבי פלוני גזר כן משום כך וכך ורבי פלוני לא גזר.  וזה כמו כן סבה מסבת המחלוקת. 
+שהרי בשר עוף בחלב הוא גזרה מדרבנן כדי להרחיק מן העברה ולא נאסר בתורה אלא בשר בהמה וחיה אבל אסרו חכמים בשר עוף כדי להרחיק מן האיסור ויש מהם מי שלא יגזור גזירה זו שרבי יוסי [הגלילי] היה מתיר בשר עוף בחלב וכל אנשי עירו היו אוכלים אותו כמו שנתפרסם בתלמוד (שבת דף קל). 
+וכשתפול הסכמה על אחת מן הגזירות אין חולק עליה בשום פנים. וכשיהיה פשוט איסורה בכל ישראל אין לחלוק על הגזירה ההיא אפילו הנביאים בעצמם לא היו רשאים לבטל אותה וכן אמרו בתלמוד שאליהו זכור לטוב לא היה יכול לבטל אחד משמנה עשר דברים שגזרו בית שמאי ובית הלל. והביאו טעם על זה לפי שאיסורן פשט בכל ישראל:
+
+Section 13
+
+<b>החלק החמישי</b> הם הדינים העשויים על דרך חקירה וההסכמה בדברים הנוהגים בין בני אדם. שאין בם תוספת במצוה ולא גרעון. או בדברים שהם תועלת לבני אדם בדברי תורה. וקראו אותם תקנות ומנהגים. 
+ואסור לעבור עליהם וכבר אמר שלמה ע"ה על העובר עליהם (קהלת י) ופורץ גדר ישכנו נחש. ואלו התקנות רבות מאד ונזכרות בתלמוד ובמשנה מהם בענין איסור והיתר ומהם בענין הממונות. 
+ומהם תקנות שתקנו נביאים כמו תקנת משה ויהושע ועזרא כמו שאמרו (מגילה פ"א דף ד.) משה תקן להם לישראל שיהיו שואלים ודורשים בהלכות פסח בפסח ואמרו (ברכות פ"ז דף מ"ח:) משה תקן הזן בשעה שירד המן לישראל אבל תקנות יהושע ועזרא הם רבות. 
+ומהם תקנות מיוחסות ליחידים מן החכמים כמו שאמרו (שביעית פ"י) התקין הלל פרוזבול (גיטין דף לד:) התקין רבן גמליאל הזקן (ביצה דף ה) התקין רבן יוחנן בן זכאי והרבה בתלמוד התקין ר' פלוני התקין ר' פלוני. 
+ויש מהם תקנות מיוחסות להמון החכמים כמו שאמרו (כתובות דף מט:) באושא התקינו או כמו שנאמר תקנו חכמים או תקנת חכמים וכדומה לזה הרבה:
+
+Section 14
+
+<b>אם כן</b> כל הדינין הנזכרים במשנה נחלקים על אלו החמשה חלקים. ומהם פירושים מקובלים מפי משה ויש להם רמז בכתוב או אפשר להיות סוברים עליהם סברא ומהם הלכה למשה מסיני. ומהם מה שהוציאו בדרך הקש וסברא ובו נפלה המחלוקת. ומהם גזרות ומהם תקנות. 
+והטעם שהצריכם לכתוב המחלוקת הנופלת בין שתי הדעות הוא מה שאומר שההלכות אלו נכתבו פסוקות שאין בהם מחלוקת ונדחו דברי החכם שאין הלכה כמותו אפשר שיבא אחר כן מי שקבל הפך הדבר שעליו נפסקה ההלכה מהחכם החולק על הדעת ההיא או ממי שהוא נוטה לדעתו ותכנס ספקא בנפשותינו ונאמר איך יקבל זה האיש והוא איש אמת שדבר פלוני אסור והמשנה אומרת שהוא מותר או הפך הענין הזה. 
+ובשביל זה כשיהיו לנו כתובות אלו הדעות יהיה נגדר זה הפרץ כי כשיאמר המקבל שמעתי שכך וכך אסור נאמר לו כן דברת וזהו דעת פלוני אבל רבים חולקין עליו או פלוני חלק עליו וההלכה כדעת החולק מפני שסברתו יותר נכונה או מפני שמצאנו דבר אחד מסייעתו (עדיות פ"א). 
+אבל הטעם שהצריכום לכתוב דברי יחיד ורבים הוא מפני שאפשר להיות הלכה כיחיד ועל כן בא ללמדך כשתהיה סברא פשוטה ואפילו ליחיד שומעין לו ואע"פ שחולקין עליו רבים. 
+והטעם שהצריכום לכתוב דעת איש אחד ואחר כן חוזר מן הדעת ההיא כגון שאמרו בש"א כך ובה"א כך וכך וחזרו ב"ה להורות כדברי בית שמאי כדי להודיעך אהבת האמת והגברת הצדק והאמונה. 
+שהרי אלו אנשים הנכבדים החסידים הנדיבים המופלגים בחכמה כשראו דברי החולק עליהם טובים מדבריהם ועיונו נכון הודו לו וחזרו לדעתו כל שכן שאר האנשים בראותם האמת נוטה עם בעל דינו יהיה כמו כן נוטה לאמת ולא יקשה עורף וזהו דברי הכתוב (דברים יד) צדק צדק תרדוף. 
+ועל זה אמרו חכמים (אבות פ"ה) הוי מודה על האמת רצו לומר אף על פי שתוכל להציל נפשך בטענות תוכחיות כשתדע שהם אמת דברי חבירך אשר טענתך עליו גלויה מפני חולשתו או מפני יכולתך להטעות האמת חזור לדבריו והריב נטוש:
+
+
+Section 15
+
+<b>וכאשר</b> חשב המחבר לחבר זה הספר על זאת התכונה ראה לחלק אותו לששה חלקים:
+<b>החלק הראשון</b> במצות המחויבות בצמח הארץ כמו כלאים שמטה וערלה ותרומות ומעשרות ושאר חקי המתנות:
+<b>החלק השני</b> בפרקי זמני השנה והמועדים ומה שנתחייב בהם והשתנות משפטיהם והאסור בהם והמותר ומה שנכון לחבר בכל פרק מהם מן הדינים והמצות:
+<b>החלק השלישי</b> בבעילות וההפרש שיש בדינין בין האנשים והנשים כגון היבום והחליצה והכתובה וקדושין וגיטין ומה שהוא ראוי לומר בכל פרק מהם:
+<b>החלק הרביעי</b> בדינין ובמריבות שבין אדם לחבירו ובסחורות ובמשא ובמתן ובשותפות הקרקעות והדומה לו:
+<b>החלק החמישי</b> בעניני הקרבנות כפי השתנות משפטיהם ורוב עניניהם:
+<b>החלק הששי</b> בענין טהרות והפכם. 
+וקרא כל חלק מהם סדר. החלק הראשון נקרא סדר זרעים. והשני סדר מועד. והשלישי סדר נשים. והרביעי סדר נזיקין. והחמישי סדר קדשים. והששי סדר טהרות. (והסימן זמ"ן נק"ט). 
+והתחיל בסדר זרעים מפני שהוא כולל מצות מיוחדות בזרע הארץ וזרע הארץ היא מחיה לכל בעלי חיים וכיון שאי אפשר לאדם לחיות בלא אכילת מזון לא יתכן לו עבודת השם ובשביל כך הקדים לדבר במצות המיוחדות בזרע הארץ. 
+ואח"כ דבר על סדר מועד שדרך סדורם בתורה כן הוא כמו שנאמר (שמות כג) ושש שנים תזרע (שדך ושש שנים תזמור כרמך) [את ארצך] ואספת את תבואתה והשביעית תשמטנה ונטשתה ואמר אחר כן ששת ימים תעשה מעשיך ואחר כן שלש רגלים תחוג לי בשנה. 
+ואחר כן ראה להקדים דיני נשים קודם דיני נזיקין כדי ללכת אחרי הכתוב שאמר (שם כא) כי ימכור איש את בתו לאמה וכי ינצו אנשים ונגפו אשה הרה ואחר כך כי יגח שור את איש ובשביל זה הקדים סדר נשים על סדר נזיקין. 
+וספר ואלה שמות כולל אלו הארבעה ענינים ענין סדר זרעים וסדר מועד וסדר נשים וסדר נזיקין. 
+ואחרי אשר דבר על ענין אלה שמות דבר על ענין ויקרא כפי סידורם וסדר אחרי נזיקין קדשים. 
+ואחריו טהרות שכך סדרם הכתוב והקדים דין הקרבנות קודם דין הטומאות והטהרות שהרי הטהרות התחיל בהם בפרשת ויהי ביום השמיני. 
+וכשאסף כל אלו הששה מינים הכוללים המצות ראה לחלק כל מין כללי מהם אל מינים פרטיים כפי מה שהוא ראוי וקרא שם כל מין מהפרטים מסכת אחר כן חלק המאמר שיש בכל מין פרטי לפרקים וקרא שם כל אחד פרק. אחר כן חלק מאמר כל פרק לפרקים קטנים נכוחים להבין וקלים לדעתם על פה ולהורותם וקרא שם כל אחד מאלו הפרקים הקטנים הלכה. 
+וחלק המאמר בסדר זרעים כמו שאומר. התחיל במסכת ברכות. והטעם שהצריכוהו להתחיל בה שהרופא הבקי כשירצה לשמור בריאות הבריא על תכונתה שהיא עומדת עליו יקדים תיקון המזון בתחלת רפואותיו ועל כן ראה החכם הזה להתחיל בברכות שכל מי שאוכל אין לו רשות לאכול עד שיברך וראה לסדר בתחלת דבריו ברכות כדי לתקן המזון תיקון שיש לו ענין. 
+אחר כך ראה לתקן דבריו כדי שלא יהיה חסר בענין מן הענינים ולפיכך דבר על כלל הברכות שאדם חייב בהם על המזונות ועל המצות ואין לך מצוה שאדם חייב בה בכל יום אלא קריאת שמע בלבד ואין נכון לדבר בברכות ק"ש קודם שידבר על ק"ש עצמה לפיכך התחיל מאימתי קורין את שמע וכל מה שנתחבר אליו.
+ואח"כ חזר לענין הסדר והוא לדבר במצות זרע הארץ והתחיל במסכת פאה אחר ברכות בשביל שכל המתנות שאדם חייב בהם על הזרע לא יתחייב בהן אלא אחר קצרו והקמה חייבת בפאה והיא עדיין בקרקע ובשביל זה הקדים לדבר בה. 
+וסדר אחר פאה מסכת דמאי בשביל שיש בו לעניים זכות כמו שיש להם בפאה וכן אמרו מאכילים את העניים דמאי. 
+ואחר דמאי כלאים שכך סדרם הכתוב בסדר קדושים תהיו (ויקרא יט) לא תכלה פאת שדך ואחריו שדך לא תזרע כלאים. 
+וסדר אחר כלאים שביעית והיה נכון להיות מסכת ערלה אחר כלאים שכך סדורה בתורה לולי שראה שהערלה אינה מן המצות שאדם מוכרח לעשותה שכ"ז שלא נטע לא יתחייב בערלה והשביעית היא מן המצות שאדם מוכרח לעשותה ועוד שהשמטה יש בה סדר מיוחד מן התורה ולפיכך הקדים לדבר בשמטה. 
+וסדר אחר שביעית מסכת תרומה גדולה מפני שהתרומה היא מתנה ראשונה שמוציאין מן הזרע. 
+וסדר אחר תרומה מעשר ראשון מפני שהיא במעלה שניה לתרומה בדין הפרשה.
+וסדר אחר מעשר ראשון מעשר שני על סדר מעלותם. 
+וסדר אחר כן מסכת חלה בשביל שאחר שמוציאין מן הזרע כל אלו המתנות שהם תרומה ומעשר ראשון ושני אז יטחנוהו ועושין אותו קמח ולשין אותו ואז יתחייב בחלה. 
+וכשהשלים לדבר על הזרע ומתנותיו החל לדבר בענין הפירות וסדר אחר מסכת חלה מסכת ערלה. 
+ואחר כן בכורים שכך סדרם הכתוב הערלה בספר ויקרא והבכורים בפרשת כי תבא. ועלו מספר החלקים בסדר זרעים לעשתי עשרה מסכתות. 
+ואחר כך חלק סדר מועד למיניו הפרטים כמו שעשה בסדר זרעים והתחיל במסכת שבת מפני שהוא קדמון במעלה ומפני שהוא בכל שבעת ימים ותרבה תקופתו בזמן גם בו התחיל בתורה בפרשת מועדות. 
+וסדר אחר שבת עירובין מפני שהוא מענין שבת. 
+ואחריו פסחים שהוא תחלת המצות הנתונות על ידי משה והיא כמו כן מצוה שניה לשבת בפרשת מועדות. 
+וסדר אחר כן שקלים כמו שנסדרו בתורה. 
+וסדר כפורים אחר שקלים כפי סדורה שמצות שקלים בפרשת כי תשא וכפורים בפרשת אחרי מות. 
+ואח"כ בא לסיים דבריו בשלש רגלים וקודם זה דבר על פסחים ונשאר לו לדבר על ענין סוכות ושבועות ולא נמצא לו מה שידבר בשבועות אלא דברים מיוחדים בכל יו"ט והיא מסכת ביצה והקדים סוכה על ביצה לרוב המצות שיש בסוכות. 
+ולא נשאר לו מן הפרקים הנזכרים בכתוב אלא ראש השנה בלבד ואחרי ביצה דבר על ראש השנה. 
+וכשהשלים דבריו על המועדים האמורים בתורה חזר לדבר על זמני התעניות הנזכרים בספרי הנבואה והם הצומות שתקנו הנביאים וסדר אחר כך ענין תעניות. 
+וסדר אחר תעניות מגילה מפני שהוא תיקון הנביאים שהיו אחרונים לאשר התקינו תעניות. 
+וסדר אחר מגילה מועד קטן מפני שיש בינו ובין ימי הפורים הצטרפות שבשניהם אסור התענית וההספד. 
+וכאשר השלים לדבר על הזמנים וחובותיהם וכל מה שנתחבר אליהם חתם הענין במסכת חגיגה שענינה בחובת שלש רגלים והניחה לאחרונה בשביל שאינו ענין כללי ובשביל שאינו חובה אלא על הזכרים כמו שנאמר (שמות כג) יראה כל זכורך. ועלו חלקי המאמר בסדר מועד לשתים עשרה מסכתות. 
+אחר כן חלק המאמר שיש בסדר נשים והתחיל במסכת יבמות והטעם שהצריכוהו להתחיל ביבמות ולא התחיל במסכת כתובות ועיון השכל נותן שהיתה ראויה להקדים. אבל נעשה זה מפני שהנשואין הוא דבר עומד ברשות אדם ורצונו ואין לב"ד לכוף אדם עד שישא אשה אבל היבום הוא מוכרח לעשותו ולומר לו או חלוץ או יבם וההתחלה בדברים המוכרחים הוא הנכון והראוי מן הדברים שאינם מוכרחים ועל כן התחיל ביבמות. 
+וסדר אחר כך כתובות. 
+ואחר כתובות נדרים שפרשת נדרים כולה וההתבוננות שיש בה הוא נדרי נשים כמו שנאמר (במדבר ל) בין איש לאשתו בין אב לבתו וכשיהיו הנשואין גמורין ותהיה האשה נכנסת לחופה יש לבעלה רשות להפר נדריה ומפני זה סמך נדרים לכתובות.
+וסדר אחר נדרים נזירות מפני שהנזירות גם כן מכלל נדרים וכשהאשה נודרת בנזיר יוכל הבעל להפר ולפיכך סדר אחר נדרים נזירות. 
+וכשהשלים לדבר על הנשואין ומה שיתחייב בשבילן מהפרת הנדרים התחיל בענין הגירושין שאחרי נשואין באין הגירושין וסדר גיטין אחר נזירות. 
+ואחר גיטין סוטה שענינה מענין הגירושין שהסוטה כשתזנה יש לכוף האיש והאשה על הגירושין כמו שאבאר במקומו. 
+וסדר אחר סוטה קדושין ויש לשאול בכאן מפני מה סדר קדושין באחרונה והיה הנכון להקדימה ולהיות סדורה קודם כתובות. 
+ואם תאמר שלא סדרו אותה קודם כתובות בשביל שלא נפריש בין יבמות לכתובות שענינם אחד והוא ענין ביאה ושיהיו דבריהם נקשרים ואילו נצרך על כל פנים לסדרו היה כותבו קודם גיטין כדי שיבא על סדר בראשונה קדושין ואחריה גיטין ויהיה סדורם נכון. 
+ותהיה התשובה שסדורם נעשה כך מפני שהיה רצונו לילך על דרך הכתוב (ג) שהקדים גירושין קודם נשואין והוא מה שאמר הקב"ה (דברים כד) וכתב לה ספר כריתות ונתן בידה ויצאה מביתו והלכה והיתה לאיש אחר ומתוך דבריו שאמר והיתה לאיש אחר למדנו פרק מפרקי קדושין (דף ה) כמו שנתבאר בתלמוד מקיש הויה ליציאה. ועלו חלקי המאמר בסדר נשים לשבע מסכתות. 
+אח"כ חלק המאמר בנזיקין וחלק המסכת הראשונה לשלשה חלקים והתחיל בבבא קמא וענינה לדבר על נזיקין כגון שור ובור והבער ודין החובל ואין השופט רשאי להקדים דבר קודם שיסיר ההיזק מבני אדם ומפני זה הקדים אותה בראשונה על שאר הדינין. 
+ואח"כ בבא מציעא וענינה לדבר על הטענות והפקדונות ושכירות ודין השואל והשכיר וכל מה שהוא ראוי לחבר לזה הענין כמו שעשה הכתוב שאחר דיני שור ובור והבער (שמות כ״א:כ״ב) וכי ינצו אנשים דבר על ארבעה שומרים. 
+ואח"כ בבא בתרא וענינו לדבר בחלוקת הקרקעות והדינין בענין הדירות המשותפות והשכונות וביטול מקח וממכר במום הנמצא ולדבר בענין הממכרים והקנינים והיאך ראוי לדון אותם והערבות והירושות וסדר החלק הזה באחרונה בשביל שכולו קבלה ודברי סברות ולא התבאר מן התורה. 
+וכשהודיע ענין הדינין התחיל לדבר על הדיינין גוזרי הגזירות והדינין ההם וסדר אחר ב"ב סנהדרין. 
+אבל מסכת מכות היא נקשרת בנוסחאות עם מסכת סנהדרין ובכללה היא מנויה ואמרו שבשביל שאמר ואלו הן הנחנקין הדביק אליו ואלו הן הלוקין ואין זה טעם אמת אבל היא מסכת בפני עצמה ונסמכה לסנהדרין מפני שאין רשות לבני אדם לענוש ולהלקות אלא השופטים בעצמם כמו שאמר הכתוב (דברים כה) והפילו השופט והכהו לפניו כדי רשעתו. 
+וסדר אחר מכות שבועות מפני שבין סוף המסכת שעברה ותחלת זו המסכת יש דמיונים בדיניהם ומשפטיהם והם דומים אלו לאלו כמו שנזכר בתלמוד והחבירוהו לענין ההוא מפני שהוא גם כן ממעשה הדיינים שאין רשות לכוף על השבועה אלא לשופט. 
+וכשהשלים לדבר על הדינים והדיינים וכל מה שהוא מעשה הדיינים מיוחד בו מן המחלוקת וחיוב השבועות בא לדבר בענין עדיות ורוב ענין זאת המסכת הוא לזכור בה כל ההלכות שהעידו עליהם אנשים ברורים נאמנים ושעדותם ראוי לסמוך עליה והוא שער מן הדינים שהעדיות צריך לזכרם לפני הדיינים וכן כל עדות מהם היו מעידים אותו בב"ד וסדר אותה אחר מס' שבועות בשביל שמס' שבועות יש צורך אליה תמיד ועדיות הם (הצעת) [הודעת] הדברים שהעידו בם לפני השופטים בעתים ידועים וקבלו אותם מהם. 
+אחר כן התחיל לדבר על עכו"ם לפי שענינה דבר מוכרח לשופט שידענו ואז יהיה שלם כשידע נימוסי העבודות ההם וחוקותיהם ומה שצריך אליהם ואז ידע היאך ידין עליה כי כל מי שיעבוד לכוכב שבתאי בעבודת כוכב נוגה או יתפלל לכוכב צדק בתפלת מאדים אינו חייב מיתה כמו שבאה הקבלה הברורה והניח זו המסכת לאחרונה מפני שלא יקרה ענין עכו"ם אלא באחד מני אלף לימים רחוקים. 
+וכאשר נשלם לו מה שהיה צריך אליו השופט התחיל באבות ועשה זה לשני ענינים: 
+האחד כדי להודיע שההסכמה והקבלה אמת ונכונה וקבלוה עם מעם ולפיכך ראוי לכבד החכם מהם ולהושיבו במעלה נכבדת בשביל שהגיעה ההוראה אליו ושהוא בדורו כמו אלו בדורם וכן אמרו (ר"ה כה.) אם באנו לחקור אחר בית דינו של ר"ג וכו' אמרו (שם) שמשון בדורו כאהרן בדורו יפתח בדורו כשמואל בדורו ובענין זה יש מוסר גדול לבני אדם שלא יאמרו מדוע נקבל משפט פלוני או תקנת דיין פלוני. 
+ואין הדבר כן שהמשפט אינו לפלוני השופט אלא להקב"ה שצוה אותנו בו כמו שנאמר (דברים א) כי המשפט לאלהים הוא אבל הכל משפט אחד וקבלוהו איש מפי איש על הדורות החולפים. 
+והענין השני שהוא רצה לזכור במסכת זו מוסר כל חכם מן החכמים ע"ה כדי שנלמד מהם המדות הטובות ואין אדם צריך לזה הדבר כמו הדיינים שעמי הארץ כשלא יהיו בעלי מוסר אין ההיזק לכל ההמון אלא לבעליו בלבד אבל השופט כשלא יהיה בעל מוסר וצנוע יזיק עצמו ויזיק לבני אדם. 
+לפיכך היה תחלת דבריו במסכת אבות מוסר הדיינין כמו שאמר הוו מתונים בדין וצריך שיוסר השופט בכל הענינים שיש במסכת אבות כגון שיהיה מתון בדין ואל ימהר פסק דין שאפשר שיהיה בדין ההוא ענין נסתר כמו שאמרו ע"ה דין מרומה. 
+ואין לו להאריך הדין כמו כן כשידע שאין בו דבר נסתר שזה נקרא ענוי הדין ויש לו להשתדל בחקירת העדים ולהזהר בשעת החקירה שלא ילמדו העדים מדבריו מה שיסייעם על ענינם ואין לו ללמד טענה לבעל הריב וזה נקרא עורכי הדיינין. 
+ואל יחלל נפשו בחברת עמי הארץ שמא יהיה לבוז ואל יתעלם מבני אדם עד שלא יוכלו לראותו בכל עת שיצטרכו אליו שמא יאבד האביון ואל יבקש מנוחה ותענוגים פן יאבד האמת ולא תמשכהו התאוה. 
+ואל יהי רוצה להתקדם את חבריו לדין ואל ילחץ עצמו להכנס בדיינות שמא יהיה חשוד. 
+וצריך להיות מהדר בכל דיניו אחר הפשרה ואם יוכל שלא יפסוק דין בכל ימיו אבל שיעשה פשרה בין שני המריבים הנה מה טוב ומה נעים ואם אינו יכול אז יחתוך הדין. 
+ואל יטריח אבל יתן זמנים ארוכים לבעל הריב ויניחהו לבקש על נפשו כל היום ואע"פ שירבה דברים וידבר הוללות וסכלות. 
+ואם אי אפשר זה לפי מה שיראה מטענותם יגזור הדין מיד. כמו שאנו רואים רבותינו עושים בענין קשירת הידים והכאת השוטר ללקות ולענוש והפשט הבגדים וקריעת השטרות הקיימות כשימצאו בהם מה שיחייב לעשות זה והרבה כמו זה וכדומה לזו המצוה אומרים (סנהדרין דף ו:) יקוב הדין את ההר. 
+ועל דרך כלל צריך שיהיה השופט כרופא בקי שכל זמן שיוכל לרפא במזונות לא ורפא ברפואות אבל כשרואה שהחולי חזק ואי אפשר להתרפא במזונות ירפא ברפואות קלות קרובות אל טבע המזון כגון המשקים והמרקחות המבושמות והמתוקנות ואם יראה שהחולי יתחזק ואלו הדברים אינם מכניעים אותו ואינם כנגדו יחזור לרפאותו ברפואות חזקות וישקנו רפואה משלשלת כגון סקמוני"א וכדומה לו מן הרפואות המרות והרעות. 
+כן השופט ישתדל לעשות פשרה ואם אינו יכול ישפוט בנחת וירצה לבעל הריב בדבר רך ואם לא יוכל מפני אכזריות אחד מהמריבים ושהוא רוצה להתגבר בעול וחמס יתחזק עליו ויהדוך רשעים תחתיו. 
+וצריך לשופט שלא ירבה לרדוף אחר תענוגי העולם ואהבת העושר והמעלה כמו שאמר הכתוב (שמות יח) שונאי בצע ואמרו ע"ה מלך במשפט יעמיד ארץ וגו' (כתובות דף קה:) אם דומה הדיין למלך שאינו צריך לכלום יעמיד ארץ ואם דומה לכהן המחזר על הגרנות יהרסנה. 
+ואחר שנראה שהשופט צריך לכל אלו המוסרים כדי להוסר בהם אם כן מה נחמד ונכון היה תקון מסכת אבות אחרי מסכת סנהדרין ומה שנלוה אליה לפי שהיא כוללת אלה המוסרים ועוד נוסף עליהם ענינים אחרים מביאים לידי פרישות מן העולם וכבוד העולם ובעליה ומעשה היושר והיראה. 
+וכאשר השלים מוסר הדיינים החל לבאר שגיאותם כי כל מי שיש בו טבע בשר ודם אי אפשר שלא יטעה ויחטא ולפיכך סדר הוריות אחר אבות ובה חתם סדר נזיקין. ועלו חלקי המאמר בנזיקין לח' מסכתות. 
+אחר כן חלק המאמר בענין קדשים והחל בקרבנות הכהנים שהם מסכת זבחים. 
+ואחר זבחים מנחות כפי סדורם בתורה. 
+וכשהשלים ענין זבחי קדשים ומה שנלוה אליהם דבר על ענין שחיטת שאר הזבחים על סדר הכתוב שהרי אחר שאמר והיה המקום אשר יבחר ה' שמה תביאו וגו' אמר רק בכל אות נפשך תזבח ואכלת בשר (דברים יב) והביא אחר מנחות חולין. 
+ואחר חולין בכורות על סדר הכתוב כמו כן כי אחר שאמר רק בכל אות נפשך אמר לא תוכל לאכול בשעריך מעשר דגנך תירושך ויצהרך ובכורות בקרך וצאנך. 
+וכשהשלים לדבר בעניני הקדושות סדר דמי הערכים שהם כמו כן קדש והביא אחר בכורות ערכין. 
+ואחר ערכין תמורה על פי סדורם בכתוב כמו כן. 
+וכשהשלים לדבר על המינין האלו הביא אחר כן מסכת כריתות ודבר בה על כל המצות שיתחייב בהם כרת וכל הנלוה לאותו הענין והטעם שבשבילו סדר המין הזה בקדשים שכל דבר שחייבין על זדונו כרת חייבים על שגגתו חטאת אלא במעט כמו שיתבאר שם. 
+והביא אחר כריתות מעילה מפני שהדברים שחייבין עליהם מעילה יותר קלים מהדברים שחייבים עליהם חטאת. 
+והביא אחר מעילה מסכת תמיד והניח אותה באחרונה בשביל שאין בה דבור לא על דרך חכמה ולא על איסור ועל היתר אלא ספור שהוא אומר היאך היו מקריבין התמיד כדי לעשות כן תמיד. 
+והביא אחר תמיד מדות ואין בו ענין אחר אלא ספור שהוא זוכר מדת המקדש וצורתו ובנינו וכל ענינו והתועלת שיש במין ההוא כי כשיבנה במהרה בימינו יש לשמור ולעשות התבנית ההוא והתבניות והצורות והערך מפני שהוא ברוח הקדש כמו שאמר (דה"א כח) הכל בכתב מיד ה' עלי השכיל. 
+וכשהשלים לדבר בקרבנות הבהמה ובכל הנלוה עליהם ותבנית הבית שמקריבין בו אותן הקרבנות סדר אחריו מסכת קנים ואין ענין במסכת ההיא אלא לדבר בתערובי העופות כשיתערבו קרבנות העופות אלו עם אלו. והניח זה הענין באחרונה מפני שאינו מוכרח לפי שאפשר שיתערבו ושלא יתערבו ועוד שהדבור עליו מעט מזער כמו שיתבאר במקומו. ובהם חתם סדר קדשים. ועלו חלקי המאמר בסדר קדשים לעשתי עשרה מסכתות. 
+אחרי כן חלק המאמר בטהרות והתחיל במסכת כלים וענינו שהוא כולל עיקרי הטומאות ולזכור כל מה שהוא מקבל טומאה ושאינו מקבל טומאה כי כשיזכור לנו מה שהוא מקבל טומאה נדע כל הדברים שהם מקבלים טומאה ושאינם מקבלים. 
+והביא אחר כלים אהלות וענינו לדבר על טומאת מת והקדים זאת המסכת בשביל שהיא קשה מכל הטומאות. 
+ואחריה נגעים וענינו שהוא מדבר בטומאת צרעת שהמצורע יטמא באהל ויש בו קצת דמיון מטומאת מת כמו שיתבאר במקומו. 
+וכשהשלים טומאת מת והדומה לו בא לדבר בענין טהרה והיא פרה אדומה והביא אחר נגעים מסכת פרה. 
+וכשהשלים לדבר על הטומאות החמורות והיאך ענין טהרתם דבר בענין הטומאות הקלות שאין בם אלא הערב השמש וסדר אחר פרה מסכת טהרות וקרא שמה טהרות בלשון נקיה שהדבור בה הוא בטהרת הטומאה ועוד שידיעת הטומאות מצריך לדעת ענין טהרה. 
+ושמא יחשוב החושב שענין קריאת שם הסדר סדר טהרות וקרא שם מסכת ממנו טהרות שהוא תפישה על המחבר ואנו אומרים שאינו תפישה אצל חכמי ההגיון שהם קוראים המין הפרטי בשם המין הכולל אותו. 
+וכשהשלים הטומאות החמורות והיאך תעלה הטהרה מהם ודבר על טומאות קלות הביא אחר כך דיני טהרה וסדר אחר טהרות מקואות. 
+והניח נדה אחר כל אלו הטומאות מפני שאינה טומאה כללית לכל מין האדם וסדר אחר מקואות נדה. 
+ואחר נדה מכשירין והנכון היה לסדר אחר נדה זבים אבל הקדים מכשירין על זבים כמו שהקדימו הכתוב שהרי מכשירין בפרשת ויהי ביום השמיני וזבים בפרשת זאת תהיה תורת המצורע. 
+וסדר אחר זבים טבול יום כמו שאמר הכתוב (ויקרא טו) זאת תורת הזב ואשר תצא ממנו שכבת זרע ואלו הטומאות המוקדמות כולן הן כוללות הגוף ר"ל כשיגע בהם אדם יטמא כל גופו ובשביל זה בא לדבר על טומאת כל אבר ואבר בפני עצמו. 
+וסדר אחר טבול יום ידים. 
+ואחר ידים עוקצין והניחה לאחרונה מפני שהוציאוה בדרכי הסברא ואין לה עיקר בכתוב ובה חתם ספרו. ועלו חלקי המאמר בטהרות לשתים עשרה מסכתות. 
+והיו מספר כל מסכתות המשנה ששים ואחת ופרקים חמש מאות ושלשה ועשרים. 
+
+Section 16
+
+<b>אחר</b> כן ראה להסתפק משמות המקובלים על הקרובים אליו משמעון הצדיק והיו דבריו במשנה דבר קצר וכולל ענינים רבים והיה הכל מבואר לו לחדוד שכלו אבל למי שהוא פחות ממנו הענין ההוא עמוק בעיניו שהחכמים הקדומים לא היו מחברים אלא לנפשותם. 
+לפיכך ראה אחד מתלמידיו והוא רבי חייא לחבר ספר וללכת בו אחר רבו ולבאר מה שנשתבש מדברי רבו והיא התוספתא וענינו לבאר המשנה ותוספתא אפשר להוציא טעמה מהמשנה אחר יגיעה רבה והוא הוציאם ללמדנו היאך נוליד ונוציא ענינים מן המשנה. וכן עשה רבי אושעיא. 
+ורב חבר ברייתא והיא ספרא וספרי ורבים זולתם כמו שאמרו כי אתא רבי פלוני אתא ואייתי מתניתא בידיה. 
+ואולם לא היו אלה הברייתות כלם כצחות דברי המשנה ולא כתקון עניניה וקוצר מליה ועל כן היתה עיקר ר"ל המשנה וכל החבורים עולים אחריה ושניים אליה והיא המכובדת אצל הכל וכשיעריכו אותה לחבורים ההם ראוה בנות ויאשרוה. 
+וכל הבא אחריה אחר החבורה הנכבדת ההיא לא שם לבו ומאודו אלא להתבונן בדברי המשנה. ולא חדל דור אחר דור להתבונן ולחקור בה ולפרש אותה כל חכם כפי חכמתו ובינתו. 
+ונחלקו בפירוש קצת הלכות ממנה לפי רוב השנים ואין חבורה מהם שלא חקרה והתבוננה במשנה וגלתה חדושים והביאה ממנה דמיונים על ענינים אחרים עד שהגיע הזמן לרבינא ורב אשי שהם האחרונים מחכמי התלמוד והתבודד רב אשי לחבר התלמוד וראה בעצתו לעשות בדברי כל הבאים אחרי רבינו הקדוש כמו שעשה רבינו הקדוש בדברי כל הבאים אחרי משה. 
+וכלל כל דברי המדברים ושכל המתבוננים ופירוש המפרשים ודקדוק ההלכות וקבצם וכבש הכל בחכמתו ובמה שנתן לו הקב"ה מנפש פשוטה וכבוד החכמה וחבר התלמוד. 
+והיתה כוונתו בו ארבעה דברים: 
+האחד פירוש המשנה וכל מה שנפל בה מדברים המכילים ענינים רבים ממחלוקת הפירושים וטענות כל מפרש על חבירו וגלוי טענת האמת וזה ראשית הכוונות שנתכוון. 
+והשני פסק הדין על דעת האחד משני החולקים שנחלקו בדברי המשנה או בפירושה או בחדושים שנתחדשו בה ושחברו עליה. 
+והשלישי בחידושי הענינים שהוציאו חכמי כל דור מן המשנה וגלוי העיקר והראיות שהורו בהן וסמכו עליהן התנאים המדברים על דברי המשנה עד שנסדר מדבריהם מה שנסדר והגזירות והתקנות העשויות מאחרי רבינו הקדוש עד המחבר הזה. 
+והרביעי דרשות שהם ראויות לפי ענין כל פרק שנזדמן להיות בו דרש. 
+וזה הענין הרביעי ר"ל הדרש הנמצא בתלמוד אין ראוי לחשוב שמעלתו מעוטה ותועלתו חסרה. אבל יש בו תבונה גדולה מפני שהוא כולל חידות פליאות וחמודות נפלאות. 
+כי הדרשות ההם כשיסתכלו בהם הסתכלות שכלי יובן בהם מהטוב האמתי מה שאין למעלה ממנו ויגלה מהם מן הענינים האלקיים ואמתת הדברים מה שהיו אנשי החכמה מעלימים אותו ולא רצו לגלותו וכל מה שכלו בו הפילוסופים דורותיהם ואם תביט אותו על פשוטו תראה בו ענינים רחוקים מן השכל שאין למעלה ההם. 
+ועשו דבר זה לענינים נפלאים. האחד מהם ללטוש רעיוני התלמידים וללבב לבותם. 
+ועוד כדי לעוור עיני הכסילים שלא יזהירו לבותם לעולם ואילו היו מראים להם זוהר האמתות יסבו פניהם מהם כפי חסרון טבעיהם שנאמר בהם ובדומיהם אין מגלין להם את הסוד מפני שאין שכלם שלם כדי לקבל האמתות על בוריים. 
+וכן החכמים לא היו רוצים לגלות קצתם לקצתם סודות החכמה וכבר זכרו (חגיגה פ"ב דף יג) שאיש מן החכמים נכבד [פתה] לאנשים בקיאים בחכמת מעשה בראשית והוא היה בקי במעשה מרכבה אמר להם למדוני מעשה בראשית ואלמדכם מעשה מרכבה ואמרו טוב הדבר וכאשר למדוהו מעשה בראשית נמנע הוא מללמוד להם מעשה מרכבה. 
+וחס ושלום שעשה זה מפני רוע לב למנוע החכמה או בשביל שיהיה לו יתרון עליהם. שהמדות האלה מגונים באחד מהטפשים קל וחומר באלו החסידים הנכבדים. אבל עשה הדבר בשביל שראה בעצמו ראוי לקבל מה שיש אצלם ושאינם ראוים לקבל מה שיש אצלו. 
+והביא על ענין זה דברי שלמה (שיר ד) דבש וחלב תחת לשונך ופירשו עליהם השלום ואמרו שענין דבר זה שהחכמות המתוקות שהנפש תנעם בהם כמו שינעם החיך בדבש וחלב צריכים להסתירם ושלא ידובר בהם ואל יעלו על שפת לשון בשום פנים וזהו שאמר תחת לשונך שהענינים האלה אינם ממה שראוי ללמוד ולהגות בם בישיבות החכמה. 
+ואולם ירמזו בכתוב מהם רמזים נעלמים וכשיגלה הקב"ה מסוה הסכלות מלב מי שירצה אחרי אשר ייגע וירגיל בחכמות אז יבין מהם כפי שכלו. 
+ואין לאדם עם החכמה ודרישתה וההשתדלותה אלא לעזוב עניניו ביד הבורא ולהתפלל אליו ולהתחנן לבוננהו ולהורותו ולגלות לו הסודות הגנוזות בכתוב כמו שמצאנו דוד ע"ה עשה כן באמרו (תהלים קיט) גל עיני ואביטה נפלאות מתורתך וכשיגלה הקב"ה את עיני האדם ויראה לו מה שהראה ראוי לו לגנזם כמו שאמרנו. 
+ואם ירמוז מהם במעט ירמוז למי שיש לו שכל שלם ונודעה אמתתו כמו שבארו וגלו במעשיות רבות בתלמוד. ועל כן אין ראוי לאיש חכם לגלות מה שידע מן הסודות אלא למי שהוא גדול ממנו או כמוהו שאם יגלה אותו לכסיל אע"פ שלא יגנהו לא ייטב בעיניו. ועל כן אמר החכם (משלי כג) באזני כסיל אל תדבר כי יבוז לשכל מליך. 
+ועוד שהלימוד להמון העם צריך שיהיה בדרך חידה ומשל כדי שיהיה כולל הנשים והנערים והקטנים עד אשר ישלם שכלם ואז יתבוננו וישכילו עניני הרמזים ההם ולענין זה רמז שלמה עליו השלום באמרו (שם א) להבין משל ומליצה דברי חכמים וחידותם. 
+ומפני אלו הסבות סדרו חכמים עליהם השלום דבריהם בדרשות על ענין שירחיקהו שכל הכסיל לפי מחשבתו. 
+ואין ראוי לסמוך החסרון אל הדרש ההוא אבל יש לחשוב שהחסרון בא משכלו וכשיראה משל ממשליהם שהוא קשה להשכיל אפילו פשוטו ראוי לו להשתומם מאד על שכלו שלא הבין הענין עד אשר חסרו בעיניו האמונות בתכלית הרחוק שהרי הדעות יש להם יתרון זה על זה כפי יתרונות המזגים. וכמו שנמצא מזג איש אחד שהוא ישר ממזג איש אחר כן יש שכל איש אחד שלם משכל איש אחר. 
+ואין ספק שאין שכל מי שידע דבר נכבד כשכל מי שישכיל הדבר ההוא שהאחד נקרא שכל בפועל והאחד שכל בכח. ובשביל זה יש דברים שהם בעיני אנשים בתכלית האמת והביאור ואצל איש אחר הם רחוקים ונמנעים מהיותם על פי המעלה בחכמה.
+והנני נותן לך בו משל מבואר כגון שנשאל לאיש מאנשי חכמת הרפואה והחשבון והנגון ומהיר בחכמת הטבע ונבוב ומשכיל והוא נעור וריק מחכמת התשבורת וחכמת הכוכבים ונאמר לו מה אתה אומר באיש שהוא טוען שגוף השמש שאנו רואים כאילו היא עגולה קטנה ויאמר שהוא גוף כדור וגודל הכדור ההוא כגודל כדור הארץ מאה וששים וששה פעם ושלשה שמיני פעם וכדור הארץ שבמדתה עשינו המדות האלה הוא כדור שיש בהקפו ארבעה ועשרים אלף מיל. ויהיה על הדרך הזה מגיע לדעת כמה מילין יש במדות גודל כדור השמש. 
+אין ספק שהאיש ההוא זך הרעיון אשר השכיל מן החכמות כל מה שאמרנו לא ימצא בנפשו מקום לקיים זאת האמונה וכל זה דבר רחוק בעיניו בלי מושג. 
+והטענה השכלית תבא לו בתחלת המחשבה שהטענה הזאת בטלה כי איך אפשר להיות האדם על מקום כפי זרת אחד מן הארץ וידע שעור גרם השמש והקיפה ומדת שטחה עד אשר תהיה דעתו כוללת אותה כמו שהוא כולל מדת חלק מחלקי הארץ. 
+ועוד יאמר איך אפשר זה והנה גרם השמש בשמים בתכלית המרחק ואפילו ראיית גרם השמש על נכון אי אפשר לנו ולא נשיגהו אלא זיוו בלבד ואיך יגיע אדם למעלה שיוכל למדוד אותו וידקדק מדתו בשלשה שמיני פעם. זה דבר שוא הוא שאין כמוהו. ולא יהיה בלבו ספק על היות זאת הטענה בטלה ושלא תוכל להיות. 
+אבל כשירגיל נפשו בלמוד ספרי המדות וחכמות מה שהוא ראוי בתבנית הכדוריות וזולתם מן הערכים הנערכים זה לזה ויעתק משם אחר כן אל הספר המסודר בענין זה והדומה אליו ר"ל ספר תכונת הגלגלים הידוע ספר אלמגסט"י. אז יתברר אצלו זאת הטענה ותשוב לו הטענה אמת שאין בה ספק ושיש עליה מופת. 
+ולא יהיה אצלו הפרש בין שגוף השמש הוא כשעור הזה או שהשמש היא מצויה וירגיל שכלו להאמין הדבר שהיה בתחלה מרחיק הרחקה גדולה ויאמין בו אמונה גמורה. 
+הנה זה יוכל להיות, ואנחנו לא הסכמנו על האיש ששאלנוהו זה הענין שיהיה חסר מן החכמות האחרות אבל שיהיה טוב השכל וזך הטבע וחכם. והשאלה אשר שאלנוהו משאלות הלמודיות שהיא מן המדרגה שיעלו בה לאלהות. 
+קל וחומר יהיה הענין במי שאין לו חכמה כלל ולא הרגיל נפשו בדרך מדרכי חכמות הלמודיות אבל היה נסעו משכל אמו לשכל אשתו שנשאל שאלה משאלות האלהית שהם צפונות בדרשות אין ספק שהם רחוקים בעיניו כרחוק השמים מן הארץ ויקצר שכלו להבין דבר מהם. 
+ועל כן ראוי שנדין הדרשות ההם לכף זכות ונטיב לעיין בהם. ואל נמהר להרחיק דבר מהם אבל כשירחק בעינינו דבר מדבריהם נרגיל נפשנו בחכמות עד שנבין עניניהם בדבר ההוא אם יוכלו להכיל לבותינו הדבר הגדול הזה שהרי החכמים אע"פ שהיה להם מן התאוה ללמוד וטוב הרעיון והיגיעה וחברת החסידים הנכבדים והרחקת העולם בכל מה שיש בו. היו מיחסים החסרון לנפשם כשהם מעריכים נפשותם לפי מה שקדם אותם. 
+והוא מה שאמרו (עירובין דף נג:) לבם של ראשונים כפתחו של אולם ושל אחרונים אפילו כמחט סדקית. 
+וכ"ש אנחנו שהחכמה נעדרה ממנו וכאשר הודיענו הקב"ה ואבדה חכמת חכמיו ובינת נבוניו תסתתר (ישעיה כט.) יחד הכתוב כל אחד ממנו בארבעה דברים. בחולשת השכל. וחוזק התאוה. ועצלות בבקשת החכמה. והזריזות בבצע העולם. ארבעת שפטיו הרעים ואיך לא נסמוך החסר לנפשותינו כשנעריך אותה עליהם. 
+ומפני אשר ידעו עליהם השלום בענין זה שכל דבריהם ברורים ונקיים ואין בהם סיגים צוו עליהם והזהירו שלא ילעג אדם עליהם ואמרו (גיטין דף נז:) כל המלעיג על דברי חכמים נידון בצואה רותחת כו' ואין לך צואה רותחת גדולה מן הכסילות אשר השיאתו להלעיג. 
+ועל כן לא תמצא לעולם מרחיק דבריהם אלא איש מבקש תאוה ונותן יתרון להנאות המורגשות אשר לא העיר לבו בדבר מן המאורים הבהירים. 
+ומפני שידעו אמתת דבריהם כלו בעסק ההוא כל ימיהם וצוו לשקוד עליו כל הלילה ומקצת היום ושמוהו תכלית החכמה וכן היא. 
+ואמרו (פ"ק דברכות דף ח.) אין להקב"ה בעולמו אלא ארבע אמות של הלכה בלבד והשב לבך לזה הדבר שאם תסתכל אותו על פשוטו תמצאנו רחוק מאד מן האמת כאילו ארבע אמות של הלכה בלבד היא התכונה הנדרשת ושאר החכמות והדעות מושלכות אחר גויו. ובזמן שם ועבר ואחריו שלא היתה שם הלכה הנוכל לומר שאין להקב"ה חלק בעולם כלל. 
+אבל אם תעיין זה הדבר עיון שכלי תראה בו מן החכמות דבר פלא ותמצאנו מוסף כלל גדול מן המושכלות: ואני אבארם לך כדי שיהיה לך דמיון לשאר מה שיבא לידך ולכך שים לבך אליו כראוי. 
+
+
+Section 17
+
+<b>דע כי הקדמונים</b> חקרו חקירה עצומה באשר נתן להם מן החכמה וטוב המחשבה עד נתקיים אצלם שכל דבר נמצא יצטרך עכ"פ להיות לו תכלית אשר בשבילה היתה מציאותו. כי לא לדבר רק נמצאו הנמצאים. 
+וכאשר נתקיים להם זה הדין הכללי התחילו לחלק כל נמצאים לדעת תכלית כל מין מן המינים הנבראים. 
+וראו כי כל נמצא שהוא מלאכותי ר"ל העשוי למלאכה היא תכלית עשייתו ידוע ואין צורך בענין ההוא לחקירה שהאומני לא יעשה מלאכה אלא אם כן שתכליתה מצוייר בנפש האומן. 
+והמשל בזה כמו שאומר שהמשור לא עשאו הנפח אלא אחרי אשר חשב בלבו איך יוכל להפריש דבקי העץ עד נגלה ללבו צורת המשור והחל לעשותו כדי לחתוך בו אם כן נדע כי כוונת המשור להניפו על העץ וכוונת הקרדום לחתוך בו וכוונת המחט להחביר בו בגד לבגד ויש לכל הדברים הנמצאים מציאה מלאכית.
+אבל מה שהמציאתו המלאכה האלהית והחכמה הטבעית כגון מיני האילנות והעשבים ומיני מחצבי האדמה ומיני אבנים ומיני החיות יש מהם אשר תכלית מציאותן נעלמת ואין יודע אותה כלל אא"כ תודע בנבואה או בכח דעת העתידות אבל בחקירת הדעת א"א. 
+מפני שאין ביכולת האדם לחקור עד שיבין וידע לאיזה טעם המציא הטבע קצת הנמלים בכנפים ומהם בלי כנפים. ולאיזה טעם המציא גם כן תולעים מרבה רגלים ואחרים מעטי רגלים ומה היא תכלית זאת התולעת וזאת הנמלה. 
+אבל בדברים שהם גדולים מאלה פעלם יותר גלוי אמנם בידיעת תכלית בריאתם יגלה יתרון אנשי החכמה ועל פי שיהיה יותר חכם וגדול התשוקה וזך הרעיון ללמוד כן תהיה ידיעתו יותר גמורה. 
+וע"כ כשנתן הקב"ה לשלמה מן החכמה מה שהבטיחו בה ידע מסודות בריאת אלה המינין מה שאפשר לאדם לדעת מדרך שהוא אדם. 
+ודבר על תכלית יצירת האילנות והעשבים ומיני החיים כמו שאמר הכתוב (מלכים א ה) וידבר על העצים מן הארז אשר בלבנון ועד האזוב אשר יוצא בקיר וידבר על הבהמה ועל העוף ועל הרמש ועל הדגים והיה זה לעד שהיתה בו רוח אלהית ואמר אחר כן ויבאו מכל העמים לשמוע את חכמת שלמה. 
+אך על דרך כלל יש לדעת שכל הנמצאים שתחת גלגל הירח נמצאו בשביל האדם לבדו. 
+וכל מיני החיות יש מהם למאכלו כצאן ובקר וזולתם. ויש מהם לתועלתו בזולת המאכלים כמו החמור לשאת עליו מה שלא יוכל להוליך בידו והסוסים להגיע בהם מהלך דרך רחוקה בימים מועטים. ומהם מינים שלא נדע להם תועלת ויש בהם תועלת לאדם ולא יכיר אותם. 
+וכן האילנות והצמחים מהם למאכלו ומהם לרפאותו ממחלותיו וכן העשבים ושאר המינים. 
+וכל מה שתמצא מן החיות והצמחים שאין להם תועלת מזון ואין בו לפי מחשבתך דע שהדבר ההוא לחולשת שכלנו. וא"א לכל עשב ולכל פרי ולכל מין מבעלי החיים מן הפילים עד התולעים שלא יהיה בהם תועלת לאדם. והמופת על זה שהרי בכל דור ודור יגלה לנו עשבים ומיני פירות שלא נגלו לקדמונינו ויש בהם תועלות גדולות. 
+ואין ביכולת אדם להיות דעתו כוללת תועלת כל צמח הארץ ואולם נגלה ענין בדרך הנסיון על הדורות החולפים. 
+אבל אם תאמר מדוע נבראו הסמים הממיתים כגון עשב הנקרא ביי"ש ועשב הדם אשר ימות בה האדם ואין בהם תועלת ראוי לך לדעת שיש בהם תועלת שאם תמית בעת שיאכלו אותה לא תמית בעת שיחבשו בה ע"ג הגוף וכשתכיר כי תועלת גדולה יש לאדם באפעה ובנחשים קל וחומר במה שהם מועטים מהם בהיזק. 
+וכאשר מצאו שתכלית כל אלו הענינים הוא למציאת האדם הוצרכנו לחקור כמו כן למה נמצא האדם ומה היתה כוונת יצירתו. 
+וכאשר האריכו לחקור בענין זה מצאו לאדם פעלים רבים מאד שהרי כל מיני בעלי חיים והאילנות יש להן פעל א' בלבד או ב' פעלים כמו שאנו רואין הדקלים שאין להן פעל אלא להוציא התמרים וכן שאר האילנות. וכן החיות נמצא מהם מי שיארוג בלבד כמו העכביש ומי שיבנה כמו השממית והוא צפור דרור המקננת בבתים בזמן החום. ומי שיטרוף כאריה. 
+אבל האדם יעשה מעשים רבים משתנים זה בזה וחקרו על כל פעולותיו פעל לדעת תכלית בריאתו מאלה הפעלים ומצאו כי תכליתו פעל א' בלבד ובשבילו נברא ושאר פעליו הם לקיים עמידתו כדי שישלם בו. 
+הפעל האחד ההוא והפעל הזה הוא לצייר בנפשו הסודות המושכלות ולדעת האמתות על פי מה שהם עליו שהדעת נותן ששוא ושקר להיות תכלית האדם לאכילה ולשתיה ולבעילה או לבנות קיר כי כל אלה מקרים מתחדשים עליו לא יוסיפו על כחו הפנימית ועוד שהוא משתתף בזה עם רוב הברואים. 
+והחכמה היא אשר תוסיף על כחו הפנימית ותעתיק אותו ממעלת בוז למעלת כבוד שהרי היה האדם בכח וחזר אדם בפועל והאדם קודם שישכיל וידע הוא נחשב כבהמה לא נבדל משאר מין החיות אלא בהגיון שהוא חי בעל הגיון רוצה לומר בהגיון שהוא מצייר לנפשו המושכלות. 
+והנכבד שבמושכלות לצייר לנפשו אחדות הקב"ה וכל הנלוה לענין ההוא מהאלהיים ששאר החכמות אינם אלא להרגיל בהם עד שיגיע לדעת האלהי והדיבור בזה הענין עד כלותו יאריך מאד. 
+אבל עם ציור המושכלות יתחייב להרחיק רוב התענוגים הגופיים כי תחלת השכל יצייר שחרבן הנפש בתקון הגוף ותקון הנפש בחרבן הגוף. 
+שהאדם כשיהיה רודף תאוות ומגביר המורגשות על המושכלות ומעביר שכלו לתאותיו עד יחזור כבהמה אשר לא תצייר לנפשה אלא האכילה והשתיה והתשמיש. אז לא יתודע הכח האלהי רוצה לומר השכל. 
+וישוב אז כאלו הוא בריה גזורה שוחה בתוך ים ההיולי ופירש ים היולי תהו. ונתברר מאלו המוקדמות כי תכלית העולם וכל אשר בו הוא איש חכם וטוב. 
+וכאשר יתברר לאיש שהוא ממיני האדם הדעת והמעשה. ר"ל בדעת לצייר בשכלו אמתות הדברים על פי מה שהם עליו ולהשיג כל מה שאפשר לאדם להשיג. והמעשה. הוא תקון ויושר הדברים הטבעיים ושלא יהיה שטוף בתענוגים ושלא יקח מהם אלא מה שיהיה בו תקון גופו ותקון המדות כלם. 
+ועל כן האיש שיהיה על ענין זה הוא התכלית והוא החפץ. וזה הדבר לא נודע מאת הנביאים בלבד אבל חכמי האומות החולפים ואשר לא ראו הנביאים ולא שמעו חכמתם כבר ידעו גם הם שאין האדם שלם אלא כשיהיה כולל הדעת והמעשה. 
+ודי לך בדברי החכם המפורסם בפילוסופים שאמר חפץ האל ממנו להיות נבונים חסידים. שהאדם כשיהיה חכם נבון מבקש תאוות אינו חכם על האמת. שתחלת החכמה מחייבת שלא יקח אדם ממעדנים הגופניים אלא מה שיש בו תקון צורך גופו. וכשנפרש מסכת אבות נשלים זה הענין ונבארהו כפי מה שהוא ראוי. 
+וכן מצאנו הנביא האשים וחשב לעון למי שהתהלל שהוא חכם והוא מורד במצוה ומבקש תאות נפשו. והוא מה שאמר (ירמיה ח) איכה תאמרו חכמים אנחנו ותורת ה' אתנו. 
+וכן אם יהיה האדם כמו כן עובד ונזיר ומרחיק המעדנים לבד ממה שיצטרך לתקון גופו והולך במנהגים הטבעיים כולם על קו המישור ומחזיק בנועם המדות כולם אבל אין לו חכמה. גם זה חסר השלמות. אבל הוא יותר שלם מן הראשון אך מעשיו שהוא עושה אינם על דרך נכונה ולא על דרך אמת. 
+ועל כן אמרו חכמים ע"ה (אבות פ"ב) אין בור ירא חטא ולא עם הארץ חסיד כאשר בארנו. וכל מי שיאמר בעם הארץ שהוא חסיד הוא מכזיב בחכמים שגזרו בענין זה גזירה נחתכת. והוא מכזיב השכל כמו כן. 
+ועל כן תמצא הצווי בכל התורה ולמדתם ועשיתם. מביא החכמה קודם המעשה שבחכמה יגיע האדם למעשה. ובמעשה לא יגיע בו אל החכמה. וזהו מה שאמרו ע"ה (קידושין דף מ) שהתלמוד מביא לידי מעשה. 
+ונשאר בכאן שאלה אחת והיא שיוכל אדם לומר אתם כבר אמרתם שהחכמה האלהית לא המציאה דבר לריק אלא לענין. וכי כל היצורים שמתחת גלגל הירח הנכבד מהם הוא האדם. ותכלית היות האדם לצייר לנפשו המושכלות. ואם כן מדוע המציא הקב"ה כל האנשים אשר לא יציירו מושכל לנפשם. 
+ואנו רואים שרוב בני אדם ערומים מן הערמה ורקים מן החכמה מבקשים התאוה. ושהאיש החכם המואס בעולם הוא יחיד בין רבים. לא ימצא אלא אחד בדור מהדורות. 
+התשובה על זה שהאנשים ההם נמצאו לשתי סבות. האחת להיותם משמשים לאחד ההוא. שאילו יהיו כל בני אדם מבקשים חכמה ופילוסופיא. נשחת תקון העולם ואבד מין בעלי חיים מן העולם בימים מועטים. 
+מפני שאדם חסר מאד ויצטרך לדברים רבים והיה נצרך ללמוד החרישה והקצירה ולדוש ולטחון ולאפות ולתקן כלים למלאכות האלה כדי להשלים בהן תקון מזונו. וכך יהיה צריך ללמוד הטויה והאריגה כדי לארוג מה שילבש וללמוד בנין לבנות מקום להסתר שם. ולעשות כלים לכל אלו המלאכות. ואין בחיי מתושלח מה שיספיק ללמוד אלו המלאכות שהאדם מצטרך במחיתו לכולם צורך מוכרח. ומתי יהיה מוצא פנאי ללמוד ולקנות חכמה. 
+על כן נמצאו שאר בני אדם לתקן אלו המעשים הצריכים אליהם במדינה כדי שימצא החכם צרכו מזומן ותתישב הארץ ותהיה החכמה מצויה. 
+ומה טוב אמר האומר לולי המשתגעים נשאר העולם חרב. ושאין בעולם שגעון דומה לשגעון האדם. שהוא חלוש הנפש ודל ההרכבה והוא נוסע מתחלת הגליל השני משבעה גלילות הישוב עד סוף הששי. והוא עובר ימים בזמן החורף. והולך בארץ תלאובות בזמן החורב והקיץ ומסתכן בנפשו לחיות השדה ולרמשים כדי שירויח דינרים. 
+כשיקבץ כלום מן הזהובים שמכר בהם כח נפשו השלם ויהיה לו מהם חלק יתחיל לחלק אותם על אומנים לבנות לו יסוד על טבור הארץ בסיד ואבנים כדי להקים עליו קיר שיעמוד שנים רבות. והוא יודע שלא נשאר משנות חייו מה שיוכל בהם לבלות בנין עשוי מן הגמא. היש שטות ושגעון כזה. 
+וכן כל תענוגי העולם הם הוללות וסכלות גמור אבל הם סבה לישוב העולם. ועל כן קראו חכמים ע"ה מי שאין לו חכמה עם הארץ כלומר לא נמצאו כי אם לישוב הארץ לפיכך הם מיחסים שמם לארץ. 
+ואם יאמר איש שהרי אנו רואין שוטה וכסיל והוא שוקט בעולם לא ייגע בה ואחרים עובדים אותו ומתעסקים בעסקיו ואפשר שיהיה המשתמש בעסקיו איש חכם ונבון אין הדבר כאשר יחשוב שמנוחת הכסיל ההוא כמו כן עובד ומכין הטוב ההוא לאיש אשר חפץ הבורא לתתו לו. 
+ואע"פ שהוא נח ברוב ממונו או רכושו יצוה לעבדיו לבנות ארמון כליל יופי ולנטוע כרם חשוב כמו שיעשו המלכים וכל הדומה להם ואפשר שיהיה הארמון ההוא מזומן לאיש חסיד יבוא באחרית הימים ויחסה יום אחד בצל קיר מן הקירות ההם ויהיה לו סבה להנצל ממות כמו שאמר (איוב כז) רשע יכין וצדיק ילבש. 
+או יקחו מן הכרם ההוא כוס יין יום א' לעשות ממנו צרי הנקרא טריאקה וימלט בו מן המות איש תמים ושלם אשר נשכו האפעה. וכן מנהג הקב"ה וחכמתו אשר העביד בה הטבע עצות מרחוק אמונת אומן. 
+וזה הענין ביארוהו חכמים ע"ה (ברכות דף נח:) אמר כי בן זומא היה עומד על הר הבית והיה רואה ישראל שעולים לחוג ואומר ברוך שברא כל אלה לשרתני. כי היה ע"ה יחיד בדורו. 
+והסבה השנית במציאות מי שאין בו חכמה מפני שאנשי החכמה הם מעטים מאד וזה הדבר נתחייב בדרך החכמה האלהית ואין לומר כאשר חייבה החכמה הראשונית מדוע היה כך. כמו שאין לשאול למה היו הגלגלים תשעה וכוכבי לכת שבעה והיסודות ארבעה. שאלו כלם והנוהגים מנהגיהם נתחייבו להיות כך במציאה הראשונה. 
+והנה חכמים ע"ה כבר ביארו זה ואמר רבי שמעון בן יוחאי על אנשי דורו ואע"פ שהיו נכבדים רובם (סוכה דף מה:) ראיתי בני עליה והם מועטים אם שנים הם אני ובני הם. ועל כן נבראו ההמון לעשות חברה לחכמים שלא ישארו שוממים. 
+ואולי תחשוב שזאת התועלת קטנה אבל היא צריכה וראוי יותר מן הראשונה. שהרי הקב"ה העמיד הרשעים בארץ ישראל כדי לעשות להם חברה ולהסיר שממות נפשות החסידים הוא מה שנאמר (שמות כג) לא אגרשנו מפניך בשנה אחת פן תהיה הארץ שממה. 
+וזה הענין פירשו חכמים גם כן ואמרו (ברכות פ"א דף ו) מאי כי זה כל האדם כל העולם כולו לא נברא אלא לצוות לזה פירוש להסיר עצבונו ושממון יחידותו. 
+וא"כ נתבאר מכל אשר אמרנו שהכונה בבריאת כל מה שיש בתוך העולם ההוה והנפסד אינו אלא איש שלם כולל החכמה והמעשה כמו שאמרנו. וכשתתבונן ותלמד מדבריהם ע"ה אלו שני הענינים ר"ל החכמה והמעשה מאשר בארוהו ורמזוהו תדע כי על נכון אמרו שאין לו להקב"ה בעולמו אלא ארבע אמות של הלכה. 
+וכבר יצאנו מהענין שהיינו מתעסקים בו. אבל הבאתי אלו הדברים מפני שהם מיפים האמונה ומעוררים על בקשת החכמה ואינם נקלים לפי מה שאני רואה. 
+והנני חוזר לעניני וכשהשלים רב אשי לחבר חבור התלמוד על מה שהוא עליו היה הפלגת חבורו ועוצם תועלתו לעד נאמן עליו די רוח אלהין קדישין ביה. 
+ומה שנמצא מחבור רב אשי בתלמוד הם חמש ושלשים מסכתות. ולא מצאנו לו דבר בסדר זרעים אלא בברכות בלבד ולא במסכת שקלים מסדר מועד. ולא על מסכת עדיות ולא מסכת אבות מסדר נזיקין. ולא על מסכת מדות ומסכת קנים מסדר קדשים ולא מצאנו לו דבר גם כן מסדר טהרות אלא במסכת נדה בלבד. 
+אחר כן נפטר רב אשי בבבל אחר שגמר התלמוד כאשר זכרנו. 
+וכן עשו חכמי ארץ ישראל מה שעשה רב אשי כתבו התלמוד הירושלמי. והמחברו הוא רבי יוחנן ונמצא הירושלמי חמשה סדרים שלמים. 
+אבל סדר טהרות לא נמצא לו תלמוד בשום ענין לא בבלי ולא ירושלמי אלא מסכת נדה כמו שזכרנו. אבל יכול אדם לפרש הסדר ההוא אחר יגיעה רבה ועמל גדול ושיסייעוהו התוספתא והברייתות וילקט ההלכות הבאות על ענינו בכל התלמוד ויוציא בשכלו העקרים של המסכתות ועניניהם מן ההלכות ההם. כפי שתראה כשנפרש הסדר ההוא בעז"ה. 
+וכשמתו כל החכמים ע"ה שאחרון מהם היה רבינא ורב אשי והתלמוד כבר נגמר וכל אשר קם אחריו היתה תכלית כונתו וכל מאדו להבין דבריהם שכתבו בלבד ועליו אין להוסיף וממנו אין לגרוע. 
+וחברו הגאונים פירושים רבים אבל לא הספיק אחד מהם להשלים פירוש כל התלמוד לפי דעתו. ויש מהם מי שמנעו קוצר ימי חייו. ומהם מי שמנעו עסקי בני אדם בדיניהם. 
+וחברו כמו כן חבורים בהלכות פסוקות מהם בלשון ערב ומהם בלשון הקודש. כגון הלכות גדולות והלכות קטנות והלכות פסוקות והלכות רב אחא משבחא וזולתם. 
+וההלכות אשר עשה הרב הגדול רבינו יצחק ז"ל הספיקו בעד כל החבורים ההם מפני שהם כוללות לכל תועלת הפסקים והדינים שצריך אליהם בזמננו זה ר"ל זמן הגלות. ובאר שם כל הטעיות אשר נמצאו לאשר היו לפניו בפסקיו ואין תפישה עליו בהם אלא בהלכות מועטות לא יגיעו עד עשר בשום פנים. 
+אבל הפירושים המצויים לכל הגאונים יתודע יתרון כל אחד כפי יתרון שכל בעליהם והאיש הנבון המעיין בתלמוד יוכל להשכיל די שכל כל גאון וגאון מדבריו ומפירושיו. 
+וכאשר הגיע הזמן אלינו הלכנו על המנהג שמצאנו החולפים מן החקירה והדרישה וההשתדלות כפי היכולת כדי לקבל במה שנקוה להועיל בו שכר מאת הבורא. וקבצתי כל אשר בא לידי מפירושי אדוני אבי ז"ל וזולתו עד רבינו יוסף הלוי כי לב האיש ההוא בתלמוד מבעית למי שיסתכל בדבריו ועומק שכלו בעיון עד אשר כמעט נאמר בו וכמוהו לא היה לפניו מלך כמנהגו ודרכו. ואספתי גם כן מה שמצאתי לו מן ההלכות בפירושו לנפשו ומה שנראה לי אני כמו כן מן הפירושים כפי חולשת יכלתנו ומה שלמדנו מן החכמה וחברתי פירוש בתלתא סדרי מועד ונשים ונזיקין. לבד מארבע מסכתות אני חושב עתה בהם לחבר אותם ועוד לא מצאתי פנאי לדבר בהם. 
+וחברתי כמו כן פירוש חולין לרוב הצורך אליו וזה הוא עסקינו אשר היינו עוסקים עם רוב הדרישה לכל מה שדרשנו. ואחר כן ראיתי לחבר במשנה חבור שיש צורך גדול אליו על הענין שאבאר בסוף דברי זה: 
+
+Section 18
+
+<b>ואשר </b>קראני לחבר זה החבור הוא אשר ראיתי התלמוד שהוא עושה במשנה דבר שאי אפשר להשיגו בסברא לעולם שהוא מביא עקרים ויאמר כי זו המשנה העידה על ענין כך וכך. שזאת המשנה חסרה מלים ותקון דברים ראוי להיות כך או שזאת המשנה היא לפלוני ודעתו כך. ועוד שהוא מוסיף במיליה ומחסר מהם ויגלה טעמיה וראיתי כשיהיה עשוי זה החבור על הענין אשר אבאר על כל המשנה יהיו בו ד' תועלות גדולות. 
+האחת שאנו מלמדים פירוש המשנה על נכון ובאור מליה שאילו שאלת לגדול שבגאונים בעד פירוש הלכה מן המשנה לא יכול לומר בה דבר אלא אם ידע על פה תלמוד ההלכה ההיא או יאמר לך אראה מה שיש בה מן הדברים בתלמוד ואין ביכולת אדם לדעת על פה כל התלמוד וכל שכן בהיות הלכה אחת מן המשנה מפורשת בארבעה עלים וחמשה כי יבא דבר על דבר וטענות וקושיות ותשובות עד שלא ידע לבחור הברור מפירוש המשנה ההיא אלא אדם בקי בעיון. 
+והנה מה יעשה בהלכה אחת כי לא ישלם פירושה ופסקי הדין בה אלא משתי המסכתות או שלשה. 
+והתועלת השנית הם הפסקים שאומר לך בפירוש כל הלכה על דעת מי נפסקה ההלכה. 
+והתועלת השלישי להיות כמבוא לכל המתחיל בעיון החכמה ויקבץ לו ממנו דרך בדיקת הדבור וביאורו ויהיה אז כמי שכלל בדעתו כל התלמוד ויהיה לו לעזר גדול בכל התלמוד. 
+והתועלת הרביעית שיהיה למזכרת למי שיקרא וידע ויהיה כל מה שקרא נצב בין עיניו תמיד ותהיה משנתו ותלמודו סדורה על פיו. 
+וכאשר ציירתי לנפשי הענינים האלה נערתי חצני לחבר אשר יזמתי לעשות. ועניני בזה החבור פירוש המשנה כמו שפי' התלמוד ואני בוחר הפירושים האמתיים ומרחיק הפירושים אשר נראה שהם נדחים בתלמוד ואגלה העילות והטעמים אשר בשבילם נפלה המחלוקת בין החולקים בקצת המחלוקת. ועל דעת מי ההלכה כפי אשר יתבאר בתלמוד. 
+ואשמור בכל הענין ההוא לקצור המלות כדי שלא ישתבש הקורא שאין פירושינו לבונן האבנים אבל לבונן מי שיש לו לב להבין. 
+וראיתי שיהיה סדור חבורי על המנהג שנהגו כל המפרשים והוא שאכתוב דברי המשנה עד סוף ההלכה אחר כן אדבר על פירוש ההלכה ההיא כפי אשר יעדנו וערכנו ואחר כן אקח ההלכה שניה כמו כן עד סוף המשנה וכל הלכה שתהיה יעודה ומבוארת אכתבנה ולא נצטרך לדבר בה. 
+ודע שכל מקום שהם חולקים ב"ש וב"ה הלכה כב"ה אלא בדברים ידועים שהלכה כב"ש ובהלכות ההם בלבד אומר לך כשאפרשם הלכה כב"ש. 
+וכן כל משנה סתם שאין מחלוקת בה תהיה ההלכה כפי שהיא אומרת. אלא פעם אחת בין רבים ובאותם ההלכות הזרות אומר לך שזה הסתם נדחית ואינה הלכה אבל שאר המחלוקות לא נצריכך בהם להרבות מחשבה אבל מיד אומר לך הלכה על דעת מי היא ואפילו יהיו יחיד ורבים אומר לך הלכה כרבים. 
+והאל יורנו לנוכח האמת וירחיקנו מהפכו בעזרתו אל רם ונשא: 
+
+
+Section 19
+
+<b>וראיתי </b>להביא פרקים עשרה קודם שאתחיל לפרש והם באמונת האל אין בהם תועלת גדולה כנגד הענין שאנו עוסקים בו ייטב לעמוד עליהם למי שירצה להיות שלם במשנה: 
+<b>הפרק הראשון </b>במנין החכמים הנזכרים במשנה ונקראו ההלכות על שמם: השני במנין החכמים הנזכרים במשנה בשביל מעשה שהיתה בזמן אחד או למוסר שלמדו ממנו או דרש שאמר: הג' להודיע מה שנתפרסם מיחס חכמי המשנה: הד' בחכמים שהיו בדור אחד והדורות שהשיגו קצת החכמים לקצתם: הה' בביאור שם התלמיד והרב מהם כפי אשר נתפרסם: הו' בהודעת שמותם הסתומים ולהוסיף בידיעתם: הז' בזכרון מעלתם כפי שעשה המחבר: הח' ביחוסם לארצות ולמלאכות ולאנשים ולמשפחות: הט' באנשים שנפלה ביניהם מחלוקת ברוב דבריהם: היו"ד בחלוק הלכותיהם ברוב או במעוט: 
+
+
+Section 20
+
+<b>הראשון </b>במנין החכמים הנזכרים במשנה ונקראו ההלכות בשמו שם. כבר אמרנו בפתיחת דברינו שמחבר המשנה קצר דבריו בספור שמות האנשים המקובלים להחל משמעון הצדיק וריעיו והקבלה כולה חוזרת לשמעון ומנין אלו האנשים אשר בשמם נכתבו כל הדינים והקושיות והתקנות והגזירות בכל המשנה אחד ותשעים איש ואלו הם: 
+רבי אליעזר בן הורקנוס רבי אליעזר בן יעקב רבי אליעזר בנו של רבי יוסי הגלילי. יהושע בן פרחיה. רבי יהושע בן חנניה רבי יהושע בן קרחה רבי יהושע בן בתירא רבי יהושע בן הורקנום רבי אלעזר בן עזריה ר' אלעזר בן יהודה איש ברתותא. רבי אלעזר ב"ר צדוק רבי אלעזר בן שמוע רבי אלעזר חסמא רבי אלעזר בן פרטא רבי אלעזר ברבי שמעון רבי אלעזר בן פאבי רבי יהודה ב"ר אלעאי ר"י בן בתירא ר"י בן בבא ר"י בן אבא. יהודה בן טבאי. רבן שמעון בן גמליאל ר"ש בן יוחאי ר"ש השזורי ר"ש בן ננס רבי שמעון בן הסגן שמעון בן שטח שמעון התימני ר"ש בן עזאי ר"ש בן זומא ר"ש בן אלעזר ר"ש בן יהודה ר"ש בן בתירא ר"ש אחי עזריה רבי חנינא סגן הכהנים רבי חנינא בן אנטיגנוס. חנניא בן חכינאי. רבי חנניה ב"ג רבי נחוניא בן אלי נתן איש כפר הבבלי רבי ישמעאל רבי נחמיה. נחמיה איש בית דלי. רבי יוחנן בן נורי. יוחנן כהן גדול. רבן יוחנן בן זכאי רבי יוחנן בן ברוקא. יוחנן בן גודגדא. רבי יוחנן הסנדלר ר"י בן ישוע בן חמיו של ר"ע רבי יוסי בן משולם רבי יוסי בן החוטף אפרתי. רבי יוסי הגלילי. יוסף בן יועזר. יוסף בן יוחנן. רבי יוסי ב"ר יהודה רבי יוסי הכהן. יוסף בן חוני. רבן גמליאל רבן גמליאל הזקן. דוסתאי איש כפר דמא. רבי דוסתאי ב"ר ינאי. אבא שאול. רבי טרפון רבי מאיר ר"ע רבי חוצפית רבי נתן. נחום הלבלר. רבי מיאשא רבי צדוק. נחום המדי. רבי דוסא בן הרכינס רבי אלעאי ר' כוברי. פפיאס. רבי מתיא בן חרש. נתאי הארבלי. שמעיה ואבטליון. הלל ושמאי. רבי זכריה בן הקצב. אדמון. חנן בן אבשלום רבי ידוע הבבלי. עקביא בן מהללאל. רבי יקים איש חדיד. מנחם בן סיגנאי. רבי יעקב. ולא שמרנו בזכרון שמותם סדר זמניהם: 
+
+
+Section 21
+
+<b>הפרק השני </b>במנין החכמים הנזכרים במשנה בשביל מעשה שהיה בזמן אחד מהם או מוסר שיסר בו או פסוק שאמר בו דרש. 
+כבר הביאו במשנה זכרון רוב החכמים ולא בשביל שסמוך להם דבר מן הלכות באיסור או היתר אבל נזכרו בשביל דבר אשר קרה בזמן אחד מהם או למד מוסרים כגון הנזכרים באבות ולמדנו ממנו המוסר ההוא או הדרש אשר דרש אינו מורה על איסור והיתר וכתבו הענין על שמו. ומנין האנשים אשר בא זכרונם על אחד מהענינים שזכרנו ודומיהן שבעה ושלשים איש ואלו הם.
+רבי יהושע בן לוי רבי אלעזר הקפר רבי אלעזר בן ערך רבי אליעזר המודעי. יהודה בן תימא ר"ש בן נתנאל ר"ש בן עקשיא ר"ש בן חלפתא. חנינא בן דוסא. חנניה בן חזקיה בן גרון. רבי חנניא בן תרדיון רבי נחוניא בן הקנה רבי ישמעאל בן פאבי יוחנן בן החורוני רבי יוסי ב"ר יהודה איש כפר הבבלי רבי יוסי בן דורמסקית רבן גמליאל בנו של ר"י הנשיא רבי שמעון איש המצפה. חוני המעגל רבי הורקנוס רבי ינאי ר' נהוראי. אנטיגנוס איש סוכו רבי חלפתא איש כפר חנניא רבי לויטס איש יבנה רבי יונתן. שמואל הקטן. בן בג בג. בן הא הא. אליהועיני. בן הקף. חנמאל המצרי. ר"ש בן מנסיא. אבא שאול בן בטנית. זכריה בן קבוטל. בבא בן בוטא רבי ישמעאל בנו של רבי יוחנן בן ברוקא רבי ישמעאל ב"ר יוסי. 
+ולא כוונתי דברי כמו כן לזכור אלה על סדר זמנם. א"כ כלל מספר החכמים הזכורים במשנה מאה ושמונה ועשרים. 
+ושני אנשים הביאו זכרם והם אלישע אחר ולא ספרנו אותו בכלל אלו הטהורים בשביל הענין שנודע לו ומנחם חבירו של שמאי ולא ספרנו אותו כמו כן שלא נמצא לו במשנה דבר בשום פנים להיות נלוה לכל הדברים אשר ספרנו: 
+
+
+Section 22
+
+<b>הפרק השלישי </b>באשר נתפרסם מיחס חכמי המשנה מהם רבן גמליאל בנו של רבי יהודה הנשיא ורבי יהודה הנשיא בן רבן גמליאל בן רבי שמעון בן גמליאל הזקן בן רבן שמעון בן הלל הנשיא והוא הלל הבבלי אשר אליו נסמכה כת מן החכמים האחרונים ועל דעתו היתה ונקראת בית הלל. 
+והלל זה הוא מבני שפטיה בן אביטל בן דוד ואלה השבעה חכמים כבר התבאר שהם מזרע דוד. 
+ומהם ארבעה מקהל הגרים והם שמעיה ואבטליון ורבי עקיבא ורבי מאיר. 
+ומהם כהנים שמעון הצדיק אשר אליו חזרו ההלכות כלן לקיים מה שנאמר (דברים לג) יורו משפטיך ליעקב ורבי אלעזר בן עזריה גם הוא עשירי לעזרא ושמעון דודו והוא הידוע שמעון אחי עזריה ורבי אלעזר בן שמוע ורבי חנינא סגן הכהנים ור"ש בנו והוא הידוע ר"ש בן הסגן וישמעאל בן פאבי ויוחנן כהן גדול ורבן יוחנן בן זכאי ויוסי בן יועזר ורבי יוסי הכהן ורבי טרפון אליהועיני בן הקף חנמאל המצרי. 
+ושאריתם מישראל ולא נודע בהם במה שאני יודע יחס: 
+
+
+Section 23
+
+<b>הפרק הרביעי </b>באנשים שהיו בדור אחד מן החכמים והשיגו קצתם לקצתם שמעון הצדיק ורבי דוסא בן הרכינס היו בדור אחד והאריך ימים ר׳ דוסא בן הרכינס עד שהשיג לרבי עקיבא ואנשי דורו וזו היא החבורה הראשונה. 
+אבל השניה אנטיגנוס איש סוכו ורבי אלעזר בן חרסום. 
+והחבורה השלישית יוסי בן יועזר איש צרידה ויוסי בן יוחנן איש ירושלים. 
+והחבורה הרביעית יוחנן בן מתתיה ויהושע בן פרחיה ונתאי הארבלי. 
+והחבורה החמישית חוני המעגל ואליהועיני בן הקף ויהודה בן טבאי ושמעון בן שטח. 
+והחבורה הששית עקביא בן מהללאל ושמעיה ואבטליון וחנן ואדמון ורבי מיאשא. 
+והחבורה השביעית שמאי והלל ומנחם ויהודה בן בתירה ורבי פפאיס ורבי יוחנן בן בג בג וחנניה בן חזקיה בן גרון ונחוניא בן הקנה ובבא בן בוטא ורבי יוחנן בן החורוני ורבן גמליאל הזקן ונחום הלבלר ואלו שבע כתות היו בבית שני מתחלתו ועד סופו ולא ראו החורבן. 
+אבל החבורה אשר אחרי אלו שראו החורבן הם רבי אליעזר בן יעקב ורבי צדוק ור"א בנו ורבן יוחנן בן זכאי ותלמידיו ורבי ישמעאל בן אלישע כהן גדול אבא שאול ור"א המודעי ורבי חנינא סגן הכהנים ורבן גמליאל ור"ש בנו ורבי חנינא בן אנטיגנוס ורבי חנינא בן דוסא ורבי חנניא בן תרדיון ושמואל הקטן ור"א בן פרטא ורבי אלעזר בן דמא וחנניא בן חכינאי ורבי יהודה בן בבא. 
+והכת השנית אחר החורבן רבי טרפון רבי עקיבא ורבי אלעזר המודעי ורבי אלעזר בן עזריה ורבי ישמעאל ורבי יהושע בן קרחה וחנניא איש אונו ושמעון בן ננס ויוחנן בן ברוקא ורבי ישמעאל בנו ורבי יוחנן בן גודגדא ורבי אלעזר חסמא ור"י בן תימא. 
+והחבורה השלישית ר"מ ור"י ורבי יוסי ורבי נתן ורבי יוחנן הסנדלר ורבי יוסי הגלילי ורבי אלעזר בן שמוע ושמעון בן עזאי ושמעון בן זומא ורבי חוצפית המתורגמן. 
+והחבורה הרביעית ר"י הנשיא ורבן גמליאל ור"ש בנו ורבי שמשן בן יוחאי ורבי אליעזר בנו ור' שמעון בן אלעזר ורבי ישמעאל ברבי יוסי ורבי יונתן וזאת החבורה היא האחרונה מחבורות המשנה:
+
+
+Section 24
+
+<b>הפרק החמישי </b>בביאור שם התלמיד והרב מהם כפי אשר נתפרסם: כבר הקדמנו בפתיחת דברינו שרבינו הקדוש מחבר המשנה תלמיד אביו היה וכן כל אחד מזקניו ע"ה תלמיד האב עד הלל עד שמעון הצדיק כמו שזכרנו וכן רבן יוחנן בן זכאי עד הלל. 
+ותלמידי רבן יוחנן בן זכאי חמשה ר"א בן הורקנוס הנודע ענינו ורבי יהושע בן חנניה ורבי יוסי הכהן ור"ש בן נתנאל ור"א בן ערך והוא הכת אשר נתבשרו בחיי העולם הבא כמו שנתפרסם בתלמוד (חגיגה דף יד) הם ותלמידי תלמידיהם. 
+ור"ע תלמיד ר"א בן הורקנוס והוא רבו מובהק והיה לו לר"ע קצת למוד אצל רבי טרפון אבל אינו רבו אלא חבירו והיה ר"ע מכבד לר' טרפון ואומר לו ר' והיה רבי טרפון אומר לר"ע עקיבא וכבר אמר לו ר"ע הרשיני לומר לפניך דבר ממה שלמדתני כמבואר. 
+ורבי מאיר ור"ש בן יוחאי תלמידים לרבי עקיבא והוא רבם המובהק והיה לרבי מאיר קצת למוד אצל (ר"ע) [ר' ישמעאל] וזולתו. 
+ור"י קרי לרבי אלעזר בן עזריה בן עזריה והוא רבו המובהק. 
+וכל מה שתמצא במשנה ר' פלוני בשם רבי פלוני דע שהוא תלמידו ולפיכך קבל ממנו. 
+והיה לרבינו הקדוש קצת למוד לפני רבי אלעזר בן שמוע. 
+וסומכוס תלמיד רבי מאיר וחשב ללמוד לפני רבי יהודה אחר מותו ולא היה כן: 
+
+
+Section 25
+
+ <b>הפרק הששי </b>לגלות הסתום משמותם ולהוסיף בם פרסום עד שיהיו נקובים: ר"א סתם הנזכר במשנה הוא ר"א בן הורקנוס תלמיד רבן יוחנן בן זכאי. 
+ורבי יהושע סתם הוא רבי יהושע בן חנניא תלמיד רבן יוחנן בן זכאי. 
+ור"י סתם הנזכר במשנה הוא ר"י בר אלעאי שעליו נאמר בתלמוד מעשה בחסיד אחד והוא שמו מפורסם אצלם. 
+ורבי אלעזר סתם הוא רבי אלעזר בן שמוע הכהן שהיה בדורו של רבן גמליאל שרצה לקרות לפניו רבינו הקדוש ולא הניחו תלמידיו לקרות לפניו אלא מעט (יבמות פד.). 
+ור"ש הנזכר במשנה סתם הוא רבי שמעון בן יוחאי תלמיד רבי עקיבא שנודע ענינו עם קיסר ור' אלעזר (ור"ש הוא ובנו) [בר"ש הוא בנו] (שבת דף לג:). 
+ובן עזאי ובן זומא ובן ננס הם שמעון בן עזאי ושמעון בן זומא ושמעון בן ננס ובן בתירא הוא רבי יהושע בן בתירא. ובן בג בג הוא רבי יוחנן ויוחנן כהן גדול הוא יוחנן בן מתתיה הידוע הנזכר בתפלות במלחמות מלכי יון. 
+ורצו ר"מ ור' נתן לבייש רבן גמליאל אביו של רבינו הקדוש על דבר יאריך להזכיר ענינו והרחיקם רבן גמליאל מישיבתו (הוריות פ"ג ד' יג:) וכשהיו אומרים הלכה על שם אחד מהם אם היתה בשם ר"מ יאמרו אחרים אומרים ואם היתה בשם ר' נתן יאמרו יש אומרים. 
+אך מה שאמר במשנה רבי משום רבי ישמעאל אמר תלמיד אחד לפני רבי עקיבא והוא רבי מאיר. 
+ומה שאמרו הדנין לפני חכמים הם חמשה אנשים ר"ש בן עזאי ור"ש בן זומא ור"ש בן ננם וחנן וחנניה איש אונו. 
+ורבי מאיר נקרא גם הוא ר' נהוראי והענין אחד ושמו העיקר רבי נחמיה. 
+אבל מה שנאמר במשנה חכמים ר"ל כי לפעמים יכנה בחכמים בשביל אחד מן האנשים שהקדמנו שמותם ופעמים ירצה לומר בשביל כל המון החכמים ופעמים יבאר בתלמוד ויאמר מאן חכמים רבי פלוני ואולם יעשה זה בהיות המקבלים רבים שקבלו מן החכם ההוא ובעבור היות אנשי הדעת ההיא רבים יקראם חכמים ואפילו שיהיה לאיש אחד. 
+ואולם מה שאמרו ב"ש וב"ה רצונו לזכור החבורה הנוטה לדעת שמאי והחבורה הנוטה לדעת הלל שתלמידי האדם הם אנשי ביתו. 
+ורבי הוא רבינו הקדוש והוא ר' יהודה הנשיא הששי להלל הזקן והוא המחבר המשנה.
+וכל מקום שנאמר במשנה באמת אמרו הוא הלכה למשה מסיני. 
+אבל סתם משנה הוא מה שהסכימו עליו דעת רבים והשתוה עיונם בו ולא נפלה בו מחלוקת או שיקבלוהו רבים מפי רבים עד משה כפי אשר חלקנו בפתיחת דברינו. 
+והמקבל הקרוב שנתיחס אליו המאמר הוא ר"מ. וזהו ענין שאמרו סתם משנה רבי מאיר. אלא במקצת סתומות שאפשר שהם לר"מ לבדו ועליו מחלוקת או יהיו לאיש אחר חוץ מר"מ והתלמוד יבאר אותם. 
+וכשנפסק ההלכה על דעת מי היא בכל הלכה מהלכות המשנה אז תגיע לתכלית שאלתך בענין זה:  
+
+Section 26
+
+<b>הפרק השביעי</b> בסדר מעלותם כמו שעשה המחבר, חלק מעלות האנשים הנזכרים במשנה שהם מאה ושמונה ועשרים לשלש מעלות: 
+שכל מי שיהיה בעיניו נכבד מאד במעלתו על כל המעלות קראו בשמו כגון שאמר הלל ושמאי ושמעיה ואבטליון וזה לגדולתם וכבוד מעלתם בשביל שאי אפשר למצוא כנוי ראוי להם לכבד את שמם כמו שאין כנוי לנביאים. 
+אבל החכמים שהיו בעיניו למטה מן המעלה הזו יכנה אותם ברבן כגון רבן גמליאל ורבן יוחנן בן זכאי. 
+ושהיו בעיניו למטה מן המעלה הזאת יכנה את שמם רבי כמו שאמר רבי מאיר ור״י. והיה מכנה אנשי המעלה הזאת כמו כן אבא כמו שהוא אומר אבא שאול. ולפעמים יעביר הכנוי מהם ואינו חושש כגון שהוא אומר שמעון אחי עזריה ואלעזר איש ברתותא. 
+וכלל האנשים אשר נקראו בשמם על דרך כבוד ולא כנה אותם אלו הן. שמעון הצדיק אנטיגנוס איש סוכו יוסי בן יועזר יוסי בן יוחנן כהן גדול יהושע בן פרחיה נתאי הארבלי חוני המעגל אליהועיני בן הקף חנמאל המצרי יהודה בן טבאי שמעון בן שטח שמעיה ואבטליון חנן ואדמון ועקביא בן מהללאל הלל ושמאי נחום הלבלר חנניה בן חזקיה בן גרון בבא בן בוטא. וכל מי שנזכר בשמו מלבד אלה העביר כנויו משמו ולא הקפיד עליהם:
+
+
+Section 27
+
+<b>הפרק השמיני </b>בהתיחסם לארצות ולמלאכות ולאנשים ולמשפחות: 
+כל אלו האנשים המקבלים הוסיף להם מחבר המשנה ידיעה ופרסום על פי ענינים יש מהם מי שיחס אותם למלאכה כדי לפרסם שמו כגון שאמר נחום הלבלר ור"ש השזורי. 
+מהם שיחס לארצו כגון שאמר איש חדוד ואיש אונו ואיש ברתותא וענין שאמר איש צרידה ואיש ירושלים וזולתם מן המקומות מפני שהוא ידוע המקום ההוא וכבודו כלומר כי זה האיש אשר הוא מאנשי המקום ההוא באמת ראוי לקרותו איש. 
+ומהם מי שיודיעוהו בשם אביו או אחיו כגון מאמרו ר' פלוני בן פלוני או ר' פלוני אחי פלוני וזה הרבה ומהם מי שיודיעוהו במשפחתו כגון שאמר פלוני הכהן: 
+
+
+Section 28
+
+<b>הפרק התשיעי </b>באנשים אשר בינם נפלו מחלוקת ברוב המקומות האנשים אשר תמצא ביניהם מחלוקת במשנה ברוב הדברים אלו הן: 
+ר"מ ורבי יהודה ור"ש ורבי יוסי אלה הארבעה נפל מחלוקת בין כל שנים מהם ובין ארבעתם גם כן. רבי אלעזר כמו כן תמצאנו חולק עם כל אחד מאלו הארבעה אבל פחות מן המחלוקת הנופלות בין הארבעה. 
+וכן ר"ע ורבי אליעזר ורבי יהושע תמצא מחלוקת בין כל אחד מהם ובין שלשתם כמו כן אבל פחות ממחלוקת הד' הנקדמים ותמצא המחלוקת כמו כן בין רבי עקיבא ורבי ישמעאל ורבי טרפון ורבי אלעזר בן עזריה פחות מן המחלוקת אשר הקדמנו. 
+ואחריהם במיעוט המחלוקת ב"ש וב"ה. 
+ואחריהם במחלוקת רבן גמליאל או רבן שמעון בן גמליאל או רבי עם כל אחד מהם מהנזכרים עתה ובין אלו האנשים הוא המחלוקת ברוב המשנה אלא בענינים זרים: 
+
+
+Section 29
+
+<b>הפרק העשירי </b>בחלוק הלכותיהם בין רב למעט: אלו החכמים המקבלים המשנה כאשר חלקנו יש מהם מי שנכתבו בשמו הלכות רבות כמו ר"מ ורבי יהודה ויש מהם מי שנכתב בשמו הלכות מועטות כגון רבי אלעזר בן יעקב כאשר אמרו משנתו של רבי אלעזר בן יעקב קב ונקי ר"ל מעטים והלכה כמותם. 
+וסדר רוב הלכותיהם ומיעוטם כפי אשר זכרנו בפרק הקודם מרוב מחלוקותם ומיעוטם.
+ויש מהם מי שלא נכתבה לו במשנה אלא הלכה אחת בלבד ולא הוסיפו לשנות שמו בדבר ממשפטי המצות והם שבעה ושלשים:
+איש נחום הלבלר ורבי מיאשא במס' פאה (פ"א מ"ו) בלבד ולא נשנה להם דבר שני בשום פנים במקום אחר.
+וחנניה (ח) בן חכינאי ורבי יוסף בן החוטף אפרתי בכלאים (פ"ג מ"ז ופ"ד מ"ח) בלבד. 
+ור' אלעזר חסמא (ט) ורבי יוסי בן משולם בתרומות (פ"ג מ"ה ופ"ד מ"ז) בלבד. 
+ורבי חוצפית בשביעית (פ"י מ"ו). 
+ורבי אליעזר בן יהודה איש ברתותא ודוסתאי איש כפר דמא בערלה (פ"א מ"ד ופ"ב מ"ה) בלבד. 
+נחום המדי בשבת (פ"ב מ"א) בלבד. 
+ור' (אלעזר) [אלעאי] ורבי דוסתאי ברבי ינאי בעירובין (פ"ב מ"ו ופ"ה מ"ד). 
+ור"ש בן הסגן ובן בכרי בשקלים (פ"א מ"ד ופ"ח מ"ה) בלבד. 
+ויהודה בן טבאי ושמעון בן שטח ויוסי בן יועזר ויוסי בן יוחנן ונתאי הארבלי ויהושע בן פרחיה בחגיגה (פ"ב מ"ב) בלבד. 
+ושמעון התימני ונחמיה איש בית דלי ביבמות (פ"ד מי"ג ופט"ז מ"ז) בלבד.
+ורבי אלעזר בנו של רבי יוסי הגלילי ורבי יהושע בן הורקנוס בסוטה (פ"ה מג"ה) בלבד. ידוע הבבלי במציעא (פ"ז מ"ט) בלבד. 
+ר"ש בן יהודה בשבועות (פ"א מ"ה) בלבד. 
+ור"ש בן בתירא ור' נחוניא בן אלינתן איש כפר הבבלי ורבי יוסי הכהן ור' יקים איש חדיד ומנחם בן סגנאי בעדיות (פ"ו מ"ב פ"ז מה"ח פ"ח מא"ב) בלבד.  
+ושמעון אחי עזריה ויוסי בן חוני בזבחים (פ"א מ"ב) בלבד. 
+ורבי אלעזר בר"ש בתמורה (פ"ד מ"ד) בלבד. 
+ורבי יעקב בנגעים בלבד. 
+רבי אלעזר בן פאבי במסכת טהרות (פ"ז מ"ט) בלבד. 
+ור' יוחנן בן ישוע בן חמיו של ר"ע בידים (פ"ג מ"ה) בלבד. 
+אלה האנשים כולם הספורים אין לאחד מהם בכל דיני המשנה אלא הלכה אחת במסכתות אשר זכרנו. 
+וכבר נשלם לנו הענין אשר רצינו להקדים אותו. ואנחנו עתה מתחילין לפרש כפי מה שייעדנו: 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Kodashim/Rambam on Mishnah Zevachim/Hebrew/Vilna edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Kodashim/Rambam on Mishnah Zevachim/Hebrew/Vilna edition.txt
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@@ -0,0 +1,470 @@
+Rambam on Mishnah Zevachim
+רמב"ם על משנה זבחים
+Vilna edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה זבחים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כל הזבחים שנזבחו שלא לשמן כשרים אלא שלא עלו לבעלים לשם חובה כו': </b>מה שאמר כשרים ר"ל כשנגמרה העבודה לשם הזבח אע"פ ששחט שלא לשמן כגון ששחט עולה לשם חטאת ואח"כ נודע שהוא קרבן עולה אז הוא מקבל הדם לשם עולה וישלים העבודה לשם עולה אע"פ שהעולה הזאת לא עלתה לבעלים: וממה שאמר לבעלים תבין שאינו מדבר אלא על הקרבנות שיש להן בעלים ידועים אמנם קרבנות הצבור אין פוסלת אותן שחיטה שלא לשמן שכך אמרו רז"ל קרבנות הצבור סכין מושכתן לכמות שהן וסמך הדין הזה לקרבנות יחיד ממה שנאמר מוצא שפתיך תשמור וגו' כאשר נדרת נדבה וכבר בארתי לך שהנדר אינו נדבה ולכן אמר אם כמה שנדרת עשית יהיה נדר ואם לאו נדבה ר"ל אם שחט לשם זבח ולשם בעלים אז הוא עולה לבעלים משום חובה ויצא ידי נדרו ואם אירע בשחיטה שינוי כוונה ושחט שלא לשמן או שלא לשם בעלים הרי הוא כשר אלא שהוא נדבה ונשאר עליו הנדר שנדר. וממה שאמר שלא לשמן ראיה שאם שחט סתם שהוא כשר ועלה לבעלים ובא הכתוב בפסח ואמר ועשית פסח ואמר בפירושו שיהיו כל עשיותיו לשם פסח ועוד בא כתוב אחר ואמר ואמרתם זבח פסח הוא לה' שיהא זביחה לשם פסח ושני הכתובים האלה האחד לשלא לשמן שהוא פסול והכתוב האחר לשלא לשם בעלים ונאמר בחטאת ושחט אותה לחטאת שתהא שחיטה לשם חטאת וכן אמר ולקח הכהן מדם החטאת וכפר עליו הכהן מחטאתו אשר חטא ראיה שהוא צריך קבלה לשמה וזריקה לשמה ולכן אם נשחטה שלא לשמה או שלא לשם בעלים פסולה שנאמר וכפר עליו הכהן עליו ולא על חברו וצריך שתדע מה שאמר ושחט אותה לחטאת לשם אותו החטאת ודע שאם שחט החטאת לשם חולין כשרה ולא עלתה לבעלים אבל תפסל אם נשחטה לשם קדשים אחרים וזהו מה שאמר ולא יחללו את קדשי בני ישראל קדשים מחללים קדשים ואין חולין מחללין קדשים. וזמנו של פסח הוא יום י"ד בניסן אבל אם ישחט ביום אחר שאינו יום י"ד ושחטו לשמו פסול ושלא לשמו כשר וזה מבואר וכבר נזכר בפסחים ורבי אליעזר מביא ראיה ממה שנאמר כחטאת כאשם ואינו כן בענין זה לפי שלא מצינו באשם מיעוט כמו שמצינו בריטאת ושחט אותה לחטאת ואע"פ שנאמר באשם אשם הוא לא נאמר בשעת שחיטה כמו שנאמר בחטאת אבל נאמר בו אחר גמר הקטרת אימורים ואין הלכה כר"א: 
+
+Mishnah 2
+
+<b>יוסי בן חוני אומר הנשחטים לשם פסח ולשם חטאת פסולין כו': </b>יוסי בן חוני חולק על ת"ק ואומר שזה שאמר בשאר זבחים שלא לשמן כשרים על מנת שלא ישחוט אותם לשם חטאת או לשם פסח אבל אם שחט עולה או שלמים לשם חטאת או לשם פסח אותו הקרבן פסול וחולק ר"ש אחי עזריה על יוסי בן חוני ועל ת"ק ואמר ששאר זבחים אם שחטן לשם זבח שהוא גדול מהם בקדושה ה"ז כשר ואם שחטן לשם זבח שהוא פחות מהם בקדושה ה"ז פסול ומביא ראיה ממה שנאמר ולא יחללו את קדשי בני ישראל אין מורידין אותן מקדושתן ובאר איך יהיה זה ועוד יתבאר לך בפרק ה' מהמסכת הזאת מה הם קדשים קלים ומה הם קדשי קדשים ושם ג"כ יתבאר שהבכורות והמעשר והשלמים כלן קדשים קלים ויש יתרון מעלה לשלמים לפי שהן טעונין מתן ארבע וסמיכה ונסכים ותנופת חזה ושוק ואין בבכור ובמעשר שום דבר מזה כמו שיתבאר בזה הסדר כל ענין מהם במקומו והלכה כתנא קמא: 
+
+Mishnah 3
+
+<b>הפסח ששחטו בשחרית בארבעה עשר שלא לשמו כו': </b>כבר ידעת מה שאמרה תורה בפסח בין הערבים והודעתיך שפסח ששחטו בלא זמנו שלא לשמו כשר ואומר רבי יהושע שזמנו לענין שלא לשמו הוא זמן שחיטת בין הערבים אבל קודם לכן אם שחטו בתחלת היום לא. בן בתירא אומר יום י"ד מקצתו ראוי ולפיכך כל זמן ששחטו שלא לשמו יום י"ד פסול אפילו בתחלת היום וכבר ידעת שהעולה כליל לאשים כמו שבארנו בתחלת דברינו ואין הלכה כבן עזאי והלכה כבן בתירא: 
+
+Mishnah 4
+
+<b>הפסח והחטאת ששחטן שלא לשמן קבל והלך וזרק שלא לשמן כו': </b>זה מבואר לפי שאנו הולכים אחר המחשבה באלו הארבע עבודות וכשחשב באחת מהן שלא לשמו פסול הזבח אם היה חטאת ופסח ואם היה שאר זבחים לא עלו לבעלים כמו שזכרנו וכבר באר ר"ש טעם מה שאמר וחכ"א עבודה שאפשר לבטלה שמה עבודה. וראוי שתדע מה שאמרו הולכה בזר פסולה ונאמר בסיפרא מקבלה ואילך מצות כהונה. ומה שאמר ר"א מקום שהוא צריך להלוך הוא שיוליך הדם ממקום הזבח למבית לעזרה ר"ל אצל המזבח ומקום שאינו צריך הוא שיוליך אותו חוץ לעזרה. ואין הלכה כר' אלעזר ולא כר"ש: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כל הזבחים שקבל דמן זר אונן טבול יום מחוסר בגדים כו': </b><b>נשפך הדם על הרצפה ואספו פסול כו': </b><b>נתנו על גבי הכבש שלא כנגד היסוד כו': </b>כל מי שאינו כהן נקרא זר שנאמר וזר לא יקרב אליכם. והזר הקרב יומת. אונן נקרא האדם שימות לו מת שחייב עליו אבלות ויום המיתה בלבד הוא אונן מדאורייתא ואסור לו לאכול בקדשים כל זמן שהוא באנינות שכן כתוב בתורה ותקראנה אותי כאלה ואכלתי חטאת היום וכן אינו עובד אלא אם היה כ"ג שהוא מקריב אונן כמו שנתבאר בסוף הוריות. וטבול יום לא נגמרה טהרתו עד הערב שנאמר ובא השמש וטהר ולפיכך אינו עובד. ומחוסר בגדים הוא כהן הדיוט שלא יהא בפחות מד' בגדים והם כתונת ומכנסים מצנפת ואבנט וכ"ג בפחות מח' בגדים והם ארבעה הנזכרים מוסף עליהן ציץ וחשן ואפוד ומעיל ואלו הן הנקראים בגדי זהב כמו שנתבאר בכפורים ונאמר וחגרת אותם אבנט אהרן ובניו ואומר והיתה להם כהונה לחקת עולם ואמרו בזמן שבגדיהם עליהם כהונתם עליהם אין בגדיהם עליהם אין כהונתם עליהם ודע כי כמו שמחוסר בגדים פסול כן מיותר בגדים פסול ואפילו מוסף כל שהוא בבגדיו וראוי עלי לזכור בכאן שכהן אסור לעבוד בתפילין של יד לפיי שהן חוצצין בין הבגד לגופו ורחמנא אמר יהיו על בשרו שלא יהא דבר חוצץ בינם לבין בשרו אבל של ראש הן על השער בין הציץ והמצנפת ואינן מתכסין במצנפת. ומחוסר כפורים הוא הזב והזבה והמצורע והיולדת כשנגמרה טהרת כל אחד מהן קודם הבאת קרבנו המיוחד לו כמו שאמרנו הוא הנקרא מחוסר כפורים ואסור לו לאכול קדשים עד שיביא כפרתו כמו שבארנו בסדרים שלפנינו ומצאנו הכתוב אומר במחוסר כפרה שהוא מחוסר טהרה ולפיכך הוא פסול לעבודה שכך אמר רחמנא ביולדת שהיא מחוסרת כפרה וכפר עליה הכהן וטהרה מכלל שהיא טמאה קודם לכן. ושלא רחוץ ידים ורגלים ג"כ פסול שנאמר ורחצו אהרן ובניו ממנו את ידיהם ואת רגליהם בבואם אל אהל מועד חקת עולם לו ולזרעו לדורותם ואמר עוד בבגדים חקת עולם כמו שזכרנו ולפיכך כמו שמחוסר בגדים פסול כמו שזכרנו כן מי שלא רחוץ ידים ורגלים. והואיל וזכרתי קדוש ידים ורגלים אזכיר סדר עשייתן וענין הכרחי מדיניו. סדר עשייתו שישים ידו הימנית על רגלו הימנית וידו השמאלית על רגלו השמאלית ומשלח המים מן הכיור עליהם וחוכך רגלו בידו בשעת רחיצה והוא כפוף לא ישב על הקרקע שאין ישיבה במקדש שנאמר לעמוד לשרת בשם ה'. לעמוד לפני ה' לשרתו ואסור לרחוץ בכיור עצמו שנאמר ממנו ולא בתוכו ולא יהיה בכיור מים פחות ממה שיספיק לד' כהנים שנאמר ורחצו אהרן ובניו ממנו והיו בני אהרן אלעזר ואיתמר ופינחס ואין צריך שיהיו מימי הכיור מן המעיין רק כל המים כשרים ואם קידש ידיו ורגליו וחשך עליו היום חייב ממחרת לקדש שנית לפי שידיו נפסלו בלינה ואם הוציא ידיו חוץ לחומת העזרה אינו חייב לקדש שנית ואם יצא כל גופו מקדש שנית ואם נטמאו ידיו מטבילים והם טהורים כמו שנבאר במקומות מסדר טהרות ואינו חייב לקדש שנית  (וכבר זכרנו לך ביומא שכל המשתין אפילו נטמא גופו יטבול ואינו מקדש שנית) [ואם נטמא גופו יטבול ויקדש שנית וכבר זכרתי לך ביומא שכל המשתין מקדש שנית] וכבר נתבאר מי שמקדש שנית. ואחזור להשלים הפירוש אמר ערל ונאמר ביחזקאל כל בן נכר ערל לב וערל בשר נתן הערל כמו בן נכר שהוא פסול בלי ספק ומה שאמר טמא כגון שנטמא באיזה דבר מן הטומאות כמו שיתבארו חלקיהן בסדר טהרות. יושב שנאמר לעמוד לשרת שלא תהיה עבודה אלא מעומד וכשם שאין בין ידיו ובין הכלי חציצה כך לא תהא בין רגליו ובין הארץ חציצה. אמרו רצפה מקדשת וכלי שרת מקדשין ר"ל העזרה תקדש הנכנס בתוכה כמו שמקדשין כלי שרת הדבר הנכנס בהן מה כלי שרת אין דבר חוצץ בינו לבין הכלי אף קרקע לא יהא דבר חוצץ בינו לבין הרצפה בין שיהא החוצץ כלי או אדם או בהמה והעבודה לא תהא אלא בימין ר"ל קבלת הדם וזריקתו והוא מה שאמר כ"מ שנא' בו יד אינה אלא ימין [אצבע אינו אלא ימין] וזה בענייני העבודה בלבד הוא מה שאומרים כ"מ שהוא אומר יד סתם הוא ימין ור"ש אומר הואיל ואינו אומר בקבלת יד אלא ולקח מדם הפר ולקחת מדם אם קבל בשמאל כשר וחכמים אינן למדין אלא מן האצבע לפי שנאמר בקבלה אצבע וזה ענין מה שאמר ולקח הכהן מדם החטאת באצבעו ונתן שלא תהא קבלה אלא בימין. נשפך על הרצפה ואספו פסול ר"ל אם שתת מצואר הזבח על הארץ מפני שצוה השם שתהא קבלת הדם מצואר הזבח שנאמר ולקח מדם הפר וכפר ואין ר"ל מקצת הדם לפי שכבר צוה לקבל כל הדם שנאמר ואת כל דם הפר אלא ר"ל מה שזכרנו דם מהפר יקבלנו מדם הפר ולא מדם העור ולא מדם התמצית. וסדר שחיטת קדשים הואיל וזכרנו אותו זהו שיאחוז הצואר ומושך הסימנים והוורידין לחוץ עד שיהיו כנגד אויר המזרק ושוחט כדי שיכניס הדם כולו בכלי והוא מה שאמר צריך שיתן הוורידין לתוך הכלי וכשנצייר המזבח בסדר הזה במסכת מדות יתבאר לך צורת הכבש והיסוד וזולתן מכלי המקדש ומקומותם ועוד נזכיר מזה קצת במסכתא זו: ומה שאמר בכאן פסול ר"ל הבשר אבל הבעלים מתכפרים וזה הבשר אינו נאכל לפי שמאחר שהגיע הדם למזבח נתכפרו הבעלים ואם אירע פסול ושינוי בבשר אחר כן אינו מחוסר כפרה וסמך זה למה שנאמר ואני נתתיו לכם על המזבח לכפר כיון שהגיע הדם למזבח נתכפרו הבעלים אמרו לכפרה נתתיו ולא לאכילה ר"ל אסור לאכול הבשר כשאירע בו שינוי וכבר נתבאר בתוספתא דזבחים (פי"ב) שערל ויושב ואונן ובעל מום שעבדו באזהרה ולא במיתה. ודע שהמזבח י' אמות גבהו כפי מה שיתבאר אחר זה והוא רשום באמצעיתו בחוט הסיקרא וכל מה שזורקין מדמי הקרבנות בה' אמות העליונות שהם למעלה מהרשום הזה נקראים הנתנין למעלה וכל מה שזורקין למטה מן החוט הם הנתנין למטן ובפ' שלישי ממדות (מא.) אמרו במזבח וחוטשל סיקרא חוגרו באמצע להבדיל בין דמים העליונים לדמים התחתונים ועוד יתבאר במסכתא זו איזה מן הקרבנות דמן ניתן למעלה ואיזה דמן ניתן למטה. והנתנין בחוץ הם הקרבנות שזורקים דמן על מזבח החיצון והנתנין בפנים הוא שזורקין דמן על מזבח הפנימי או אל מבית קודש הקדשים כמו שיתבאר בחמישי מן המסכתא הזאת ומה שאמר אין בו כרת ר"ל מי שאכל מן הבשר הזה שאירע בזריקת דמו השנוי הזה אינו חייב כרת ואין הלכה כרבי שמעון: 
+
+Mishnah 2
+
+<b>השוחט את הזבח לזרוק דמו בחוץ או מקצת דמו כו': </b>כבר ידעת שהאליה מכלל האמורים והיא נשרפת ומתנאי אלו הדינים שתהא המחשבה לאכול כמו דבר שדרכו לאכול כמו שיתבאר אח"כ ולפיכך אמר מעור האליה לפי שדעתו על עור האליה שאינו כאליה לזה הענין וכשחשב לאכלו כאילו חשב לאכול דבר שדרכו לאכול. ובכל מקום שהוא אומר פסול ואין בו כרת ר"ל שהבשר ההוא פסול ואסור לאכלו ומי שאכלו אינו חייב כרת ולא נתכפרו הבעלים שלא עלה להן הזבח. והמקום שהוא אומר פגול וחייבים עליו כרת ר"ל שהאוכל מזה הקרבן חייב כרת ולא נתכפרו הבעלים באותו קרבן ג"כ לפי שהוא פגול הוא שנאמר עליו פגול הוא לא ירצה המקריב אותו לא יחשב לו ואוכליו עונו ישא והוא אמר עיקר זה וזהו שאמר: 
+
+Mishnah 3
+
+<b>זה הכלל כל השוחט והמקבל והמהלך והזורק כו': </b>אמר הכתוב ואם האכל יאכל מבשר זבח שלמיו ביום השלישי לא ירצה המקריב אותו לא יחשב לו פגול יהיה ואמרו כוף אזנך לשמוע במחשב לאכול מזבחו ביום הג' הכתוב מדבר או אינו מדבר אלא באוכל מזבחו ביום השלישי אמרת אחר שהוכשר יחזור ויפסל והביא ראיה גם כן ממה שאמר הכתוב המקריב אותו בהקרבה נפסל ואמר עוד לא יחשב במחשבה נפסל וכבר נתבאר אצלך שאם המחשבה הפסיד באחד מאלו הענינים שבהן הזבח נפסל ר"ל בשעת שחיטה או בשעת קבלת הדם במזרק או בשעת הולכה למזבח או בשעת זריקת הדם על המזבח וחשב על זה הקרבן שיאכל ממנו חוץ לזמנו או יקריב ממנו חוץ לזמנו כמו שנזכר אותו הקרבן יקרא פגול וחייב על אכילתו כרת ואינו נרצה אותו הקרבן ולא עלה לבעלים כמו שנאמר לא ירצה ופסקנו דינו בשוה בין שחשב עליו לאכול ממנו חוץ לזמנו בין שחשב עליו להקטיר אמוריו חוץ לזמנו ואמר שהוא פגול על שתי פנים אע"פ שהכתוב זכר אכילת חוץ לזמן שנאמר ואם האכל יאכל אבל אמרו בשתי אכילות הכתוב מדבר אחת אכילת אדם ואחת אכילת מזבח לפיכך כמו שהבשר הראוי לאכול אם חשב לאכלו חוץ לזמן אכילה פגול כן האימורין הראוין להשרף או הדם שראוי להזרק שאלו הן אכילת מזבח מן הקרבן ר"ל דמו ואימוריו אם חשב עליהן להאכילן למזבח חוץ לזמנו פגול אבל אם לא אירע פסול בשעת הקרבה והשאיר מן הבשר שום דבר אחר זמן הראוי לאכילה ועוד יתבארו זמני האכילה בפרק החמישי הרי זה נקרא נותר לא פגול והאוכל ג"כ הנותר חייב כרת כמו שיתבאר מפשט הכתוב שנאמר ואוכליו עונו ישא אמנם הקרבן כבר נתקבל ונרצה ועלה לבעלים. ושמור אלה העיקרים בכל המשנה כי פעמים רבות יכפל זכרון פגול והנותר במשנה ולא נצטרך לשנות הפי' בכל מקום. ואמרו בגמרא דין הפגול לא ירצה כהרצאת כשר כך הרצאת פגול מה הרצאת כשר עד שיקרבו כל מתיריו אף הרצאת פגול עד שיקרבו כל מתיריו וזה ענין מה שאמר ובלבד שיקרב המתיר כמצותו רוצה לומר כי מה שאמרנו חוץ לזמנו פגול חייב עליו כרת ע"מ שלא קדמה למחשבה הזאת מחשבה אחרת פוסלת בשום צד מעניני הפסול ולא תבא אחריה עוד מחשבה מן המחשבות הפוסלות שזהו הפגול שחייבים עליו כרת הואיל ולא נולד בו פסול כל עיקר זולתי מצד מחשבת הזמן לבדו ולולי אותה המחשבה היה הקרבן כשר אבל במקום שקדמה או איחרה למחשבת הזמן שום דבר שפוסל הקרבן מצד אחר מלבד מחשבת הזמן אותו הזבח פסול ואין חייבים עליו כרת לפי שלא קרב המתיר כמצותו וסדר מה שאמר ובלבד שיקרב המתיר פירושו כך הוא ובלבד שיקרבו הדברים המתירים זבח כשר וזבת זה הפסול כמצותו רוצה לומר שיגמר עבודותיו כולן במחשבת שינוי זמן או בשתיקה ועלה מזה מה שאמרנו כהרצאת כשר כך הרצאת פגול והתחיל לבאר זה בשני דוגמות ואמר: 
+
+Mishnah 4
+
+<b>כיצד קרב המתיר במצותו שחט בשתיקה קבל והלך וזרק כו': </b>כבר ידעת שהמחשבה אינה אלא באחת מאלה ארבעה ענינים או בכולן ר"ל שחיטה וקבלה והלוך וזריקה שאם חשב בכולן חוץ לזמנו או במקצתן חוץ לזמנו ובמקצתם היה פנוי מן המחשבה ועבד סתם כמו שאמר בשתיקה כ"ש אם היתה מחשבתו במקצת ההוא כמצוה ר"ל מחשבת כשרה זה הזבח מובדל בפסול חוץ לזמנו בלבד ולפיכך הוא פגול כמו שביארנו למעלה וכבר נאמר בפרק ראשון שפסח וחטאת בלבד נפסלין אם חשב בהן שלא לשמן והענין כולו מבואר מתוך מה שהקדמנו: 
+
+Mishnah 5
+
+<b>לאכול כזית בחוץ וכזית למחר כזית למחר וכזית כו': </b>זה הענין כולו מבואר אם תבין מה שזכרנו לעיל מהפי' והלכה כחכמים. וראוי לידע בכאן שאם חשב על חצי זית חוץ למקומו ועל (חצי) זית חוץ לזמנו בין שקדמה מחשבת הזמן או לא קדמה הזבח פגול וחייבים עליו כרת לפי שעיקר בידינו שחצי זית אינו מועיל במקום כזית וכן אם חשב על חצי זית בין לאכילה בין להקטרה ואחר כך חשב על חצי זית אחר כמו המחשבה הראשונה עד שיהיו שתי המחשבות לכוונה אחת בין חוץ למקומו בין חוץ לזמנו שהוא מצטרף וכאילו חשב על כזית ונדין בדיני אותה המחשבה ואם חשב לאכול כחצי זית ושתאכל הבהמה או חיה חצי זית הוא מצטרף כי שם אכילה אחד הוא: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל הפסולין ששחטו שחיטתן כשרה כו': </b>אמר רחמנא ושחט את בן הבקר לפני ה' והקריבו בני אהרן לא התנה בשחיטה בני אהרן אלא שוחט כל מי שירצה ומקבלת הדם ואילך צריך כהן כמו שזכרנו כאמרם מקבלה ואילך מצות כהונה ולפי שאלו הפסולים כשרים לשחיטה פוסלים במחשבה ר"ל אם שחטו שלא לשמן או חוץ למקומו או חוץ לזמנו כמו שזכרנו: ודע שמותר לכתחלה לזר ולאשה ולעבד שישחטו קדשים ומה שאמר בכאן ששחטו שמורה שלכתחילה לא ישחוט זהו מפני הטמא שלכתחלה לא ישחוט גזירה שמא יגע בבשר ואל יקשה בעיניך היות הטמא שוחט קדשים מפני ששחיטת קדשים בעזרה הכרח כמו שהקדמנו והטמא אסור לו ליכנס לעזרה כמו שזכרנו בשבועות לפי שזה אפשר בהיות הסכין ארוך ושוחט והוא חוץ לעזרה או אם שגג ונכנס לעזרה (או כצ"ל וכ"כ התי"ט) שעבר ג"כ וכבר אמרנו בפ"ב מהמסכת הזאת שכל הזבחים שקבל דמן אונן וזר יפסלו כל זה אם קבל דם הזבח כולו וכן מה שאמר למעלה שאם קבל המקבל והוא מכוין חוץ למקומו פסול וחוץ לזמנו פגול על מנת שיהא המקבל שפסל המחשבה ראוי לקבלה אבל אלו הפסולים שאינן ראויין לקבלה אם פסלו המחשבה בשעת הקבלה לא נפסל הקרבן לפי שאם נותר כל שהוא מדם הנפש יחזור הכשר ויקבל במחשבה כשרה שאין פוסל הקרבן במחשבה בעבודה מן העבודות אלא הראוי לאותה עבודה שמחשבתומועלת עד שלא יהא פסול בקבלה אלא מצד מחשבתו כמו שהתנינו על הפגול שיקרב המתיר כמצותו וזכור העיקר הזה גם כן: 
+
+Mishnah 2
+
+<b>קבל הכשר ונתן לפסול יחזיר לכשר קבל בימינו כו': </b>הודיענו שמאחר שהקבלה כשרה אינו בא לידי פסול מן הפסולים ואחר כך עוד שב לענין אחר ואמר שזה הדם שקבל אותו הכשר ונתנו לפסול אם זרק אותו הפסול ושנה מקומו שהקרבן אינו נפסל הואיל וזה ששנה השינוי הזה אינו ראוי לזריקה וכמו שאין מחשבתו פוסל כמו שאמרנו הואיל ואינו ראוי לאותו עבודה ג"כ אין פוסלין מעשיו אלא שאם נשאר מדם הנפש שיחזור הכשר ויקבל ויזרוק הדם במקומו וזכור זה העיקר והוא מה שאמר אין מחשבה מועלת אלא במי שראוי לעבודה ובדבר הראוי ובמקום הראוי לעבוד: 
+
+Mishnah 3
+
+<b>השוחט את הזבח לאכול דבר שאין דרכו כו': </b>כל זה מבואר ואין הלכה כרבי אליעזר: 
+
+Mishnah 4
+
+<b>השוחט את הזבח לאכול כזית מן העור ומן הרוטב כו': </b>רוטב הוא המרק וקיפה הוא התבלין שמבשלים בתבשיל הראוי להן: ואלל שיורי הבשר המתדבקים בעור בשעת הפשט. וגידים שם נופל על הגידים ממש ועל העורקים הדופקים ושאינן דופקין ועל המיתרים ועל הגידים הקושרים הפרקים. וכשהוא אומר בזה הענין קרנים וטלפים ר"ל קצוות הדקות מהקרנים וטלפים הסמוכות לגוף שכשחותכין אותם מבצבץ מהם דם אמר אם חשב על כזית על שום דבר מכל זה לאכלו תוץ למקומו לא פסל הזבח אבל הוא זבח כשר לפי שאלה הדברים אע"פ שנאכלין אין חוששין להן ואין סומכין עליהם לאוכלן וכן אם היה הקרבן עצמו פגול או נותר ואכל כזית מאותו הפגול או הנותר או אכל מזבח כשר והיה האוכל טמא ולא אכל משום אחד מהן הבשר עצמו רק מן הקרנים [מן הטלפים] ומן העור וכל מה שסיפר אינו חייב כרת כמו שחייב האוכל בשר נותר או פגול או האוכל בשר קדשים והוא טמא וכבר ביארנו בפ' הב' מה הוא הפגול ומה הוא הנותר: 
+
+Mishnah 5
+
+<b>השוחט את המוקדשין לאכול שליל או שליא בחוץ כו': </b>כבר ידעת שהזבח לא יהיה פגול אלא אם חשב עליו חוץ לזמנו כמו שנזכר ולפיכך יהיה סדר המשנה כך השוחט את המוקדשים לאכול שליל או שליא בחוץ לא פסל וכן אם חשב לאכול מהם חוץ לזמנן לא פיגל לפי שהן מאוסים על האדם כמו העור והאלל. ושליל הוא העובר הנמצא בגוף הבהמה קודם גמר ברייתו ושליא הוא המכסה אשר על השליל בגוף ושאר ההלכה מבוארת ממה שרמזנו בכאן וזכרנו בפירוש ההלכה שלפני זאת: 
+
+Mishnah 6
+
+<b>שחטו ע"מ להניח את דמו או אמוריו למחר או להוציאן כו': </b>אם חשב שיזרוק הדם למחר או שיקטיר האימורים למחר בלי ספק שזהו חוץ לזמנו ושהזבח פגול אבל אם היתה המחשבה שיניח הדם או האימורים ואין דעתו לא לזריקה ולא להקטרה רק שישאר הכל עד מחרת וכן אם חשב שיוציא חוץ לעזרה בלבד ואין דעתו לא לזריקה בחוץ ולא להקטרה בחוץ אומרים חכמים הואיל ולא חשב לא לאכול ולא להקטיר ולא לזרוק לא פסל ורבי יהודה אומר הואיל ואם הוציא כמו שחשב או אם הניח פסל בלי ספק ג"כ אם חשב על אותו דבר פסול ואין רבי יהודה חולק על המחשבה בשנוי מקומות נתינת הדם אבל מודה שלא פסל אע"פ שאם נתן (במחשבתו) [כמחשבתו] פסל לפי שדעת ר' יהודה בדם שחוץ למקומו כמקומו הוא ר"ל שאם חשב על הזריקה במזבח עצמו לא חוץ לעזרה כאילו חשב לזורקו במקומו ואינו חולק ג"כ אם חשב שיאכלוהו טמאים וכו' שלא פסל לפי שהן דברים חוץ מן הזבח וכבר הודעתיך שענין בחוץ ובפנים מזבח הפנימי ומזבח החיצון ושהדמים הנזרקים על הפרכת ובקדש הקדשים הן ג"כ נקראים הנתנים בפנים והלכה כחכמים: 
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בית שמאי אומרים כל הנתנים על מזבח החיצון כו': </b>עוד יתבאר לך בפרק שאחר זה שהקרבנות שזורקים דמן על מזבח החיצון יש מהן טעון מתנה אחת ויש מהן טעון שתי מתנות ויש מהן טעון ארבע מתנות כמו שיתבאר וכל זה למצוה אבל אם נתן מתנה אחת בכל קרבן וקרבן מהן כפר לפי שנאמר ודם זבחיך ישפך על מזבח באיזה צד שיהיה. וחלקו ב"ש וב"ה בחטאות שנכפל בהן ג"פ על קרנות מזבח העולה ומיעוט רבים שנים ויהיו כולן שש מתנות אמרו ב"ש ד' למצוה וב' לעכב לפי שכל זמן שמזה מדם החטאת פחות משתי מתנות לא כפר וב"ה אומרים שבפסוק האחד בלבד מן השלשה שנאמר בחטאת הוא שכתוב בהן קרנות מזבח העולה אני אומר מיעוט קרנות שנים *) <small>(יראה היות סוגיית שנית פנים מכוונת אל הביאור האמיתי בלעדי נטיה אל המזבח תוספת נתוסף בחוץ)</small> ושני פסוקי האחרים כתוב בהן קרנות מזבח העולה ולפיכך יהיה המובן משלשה פסוקים ד' מתנות ג' למצוה ואחת לעכב ויעלה בידינו מהמחלוקת זו שב"ה שאומרים מתנה אחת הוא העיקר ועליו ראוי לסמוך והשאר למצוה לפיכך אם זרק ראשונה כתקנה לא הפסיד הקרבן ואפי' הפסיד המחשבה בהזאה שניה ומה שאחריה ואם נתן הראשונה חוץ לזמנה יהיה הקרבן פגול ואפי' נתן השניה ומה שאחריה חוץ למקומה לפי שהשניה ומה שאחריה אינן אלא תשלום המצוה ואינן מתנאי הכפרה הכרח עד שנלך אחר המחשבה בהן ולדעת בית שמאי שאומרים שתי מתנות הן עיקר בחטאת אם נתן את הראשונה חוץ לזמנה והשניה חוץ למקומה אינו פגול לפי שכבר ערב מחשבת הזמן עם מחשבת המקום בשתי ההזאות שניהן יחד עיקר ולפיכך יהיה כשוחט חוץ לזמנו וקבל חוץ למקומו שאינו פגול כפי העיקרים שביארנו בפרק השני ואין אנו צריכים לשנות ששוחט חוץ לזמנו או חוץ למקומו שענינו מחשבת הזמן ומחשבת המקום כמו שנתבאר בפרק השני וזכור זה תמיד בכל המקומות שלא זכרנו אלא על המחשבה: <br> *) <small>[כל זה גליון מתלמיד אחד שהוסיף בחוץ כלומר בצד הספר ואח"כ נדפס בפנים בשגגות המדפיס]</small>
+
+Mishnah 2
+
+<b>כל הנתנין על מזבח הפנימי שאם חסר אחת כו': </b>אמר רחמנא בפר החטאת הקרב ביום הכפורים ולפני הכפרת יזה ז' פעמים ואמר בשעיר החטאת שחבירו שעיר המשתלח ועשה את דמו כאשר עשה לדם הפר ר"ל שיזה שבע פעמים ומורה שהזיות שבפנים מעכבות זו את זו לפי שהכתוב מבאר מספרם ולפי שכולן צריכות להן אין הקרבן פגול עד שיפסיד את המחשבה ר"ל מחשבת הזמן בכולן כפי העיקר שבארנו בפרק השני [הלכה ג] כהרצאת כשר כך הרצאת פסול ולכך צריכין שתהא המחשבה פוסלת ההזיות ההכרחיות כלן אם היה ההפסד בהזאה ומזה יהיה פגול וכבר אמרנו שמתנות שבפנים כלן ההכרחיות בכפרה ולפיכך אם הפסיד המחשבה בקצת המתנות והוא מה שאמר אחת שלא כתקנן בין שאיחר אותה או הקדימה הקרבן ההוא פסול והאוכל ממנו אינו חייב כרת: 
+
+Mishnah 3
+
+<b>אלו דברים שאין חייבים עליהם משום פגול כו': </b>כבר ידעת שהפיגול למדנו אותו מן השלמים שנאמר ואם האכל יאכל מבשר זבח שלמיו וגו' ואמר מה שלמים מיוחדים שיש להן מתירין בין לאדם בין למזבח חייבין עליו משום פגול אף כל שיש לו מתירין בין לאדם בין למזבח חייבין עליו משום פגול וענין זה המאמר כי כל דבר שאינו ראוי ליאכל כפי הדת ולא ליקרב אלא אם קדם לו מעשה אחר ואחר גמר אותו מעשה כתקנו יהיה ראוי אותו דבר ליאכל או ליקרב כגון האימורים שאסור להקריבן עד שיזרק הדם וכגון הדבר הנאכל מן השלמים שאסור לאוכלן אלא אחר הקטרת האימורים למזבח וזריקת הדם מתיר האימורים למזבח והאימורים מתירין בשר לאדם וכשהוא מפסיד המחשבה בחוץ לזמנו כמו שזכרנו יהיה אותו דבר שיהיה דבר ראוי ליאכל או לישרף פגול וחייב האוכל ממט כרת אך הדבר שאין לו מתיר אלא הוא עצמו מתיר לזולתו אין חייב האוכל ממנו כרת אע"פ שהפסיד המחשבה ופיגל וזהו ענין שאין חייבין עליו משום פגול. ומכלל זה הקומץ והוא הדבר שלוקח הכהן מן המנחה ונותנו על גבי המזבח כמו שנאמר וקמץ משם מלא קמצו לפיכך האוכל אותו הקומץ או הלבונה אע"פ שהמנחה נתפגלה אינו חייב כרת לפי שאין שם קדימת מעשה להתיר הקומץ והלבונה ליקרב רק הן בעצמן הן המתירים וכן קטרת ומנחת כהנים שורפין אותן כולן ואין לוקחין מהן קומץ לומר הקומץ מכשיר השירים. וכן מנחת כהן משיח והוא קרבן כהן גדול בכל יום ונאמר בתורה וכל מנחת כהן כליל תהיה לא תאכל. ומנחת נסכים הוא הסלת שמביאים עם הקרבנות כמו שנבאר בתחלת מנחות. והדם רוצה בו דם הקרבנות כלן לפי שהוא מכשיר זולתו ואין *[לו] מכשיר כמו שנזכר. והנסכים הבאים בפני עצמן הם היינות שמביאין בנדר ונדבה כמו שיתבאר במנחות והבאים עם הבהמה והם שמביאים עם הקרבנות שחייבים בנסכים כמו שיתבאר במנחות וכבר זכרנו ביאור זה בשקלים ואומר ר"מ שדם הקרבן מכשיר הנסכים הבאים עמו למזבח ולפיכך חייבין עליהן משום פגול וחכ"א שהנסכים מכל הזבחים אין להן מתיר אלא דינם כדין הדם ומכלל זה לוג שמן של מצורע נמצא העיקר הזה העולה בידינו שהקרבן או המנחה כשהוא מתפגל כפי תנאי הפגול שזכרנו בפרק השני וכמו שיתבאר בתחלת מנחות כיצד יהיה פגול המנחה שהאוכל מן המתירים עצמן שלא קדם להן מתיר אינו חייב כרת והאוכל מדבר שיש לו מתירין בין שיהיה אותו דבר מותר לאדם כמו שירי מנחות ושירי החטאות והאשמים או השלמים בין שיהיה ראוי לישרף כמו האימורים ובשר העולה חייב כרת משום פגול וכבר הארכנו בביאור זו ההלכה כדי שלא נצטרך לשנות אלו העיקרים בכל מקום והלכה כרבי שמעון: 
+
+Mishnah 4
+
+<b>העולה דמה מתיר את בשרה למזבח ועורה כו': </b>פרים הנשרפים הן פר יום הכיפורים ופר הבא על כל המצות ופר העלם ושעירין הנשרפין הן שעיר יוה"כ ושעירי עובדי כוכבים ודין התורה לשרוף אותן ר"ל שעירי עבודת כוכבים כמו שבארנו בתחילת דברינו במסכת הזאת ששריפתן למדו חכמים ממה שנאמר בפר העלם חטאת הקהל הוא בנין אב לכל חטאות הקהל שישרפו ודינן כדין פר כהן משיח ופר העלם בשוה בשריפתן וזריקת דמן לפנים ובהקטר אימורים והוא מה שאמר בסיפרא נאמר בפרשת העלם דבר של צבור חטאת הקהל הוא לרבות שעירי עבודת כוכבים לכל האמור בענין ר"ל הזאות וזריקה ולפנים והקטר אימורים על מזבח החיצון ולשרוף הנותר מן הגוף בחוץ ר"ל חוץ למחנה ולפי שכל אלו זורקין את הדם לפנים ומקריבין מהם אימורים על גבי מזבח החיצון שורפין הנותר מגופן חוץ למחנה נמצא על דעת האומר דמן מתיר את אימוריהן ליקרב שהאימורים דבר שיש לו מתירין ואם פיגול במחשבה כמו שנזכר יהיו האימורים פיגול והאוכל ממנו כזית חייב כרת ורבי שמעון אומר הואיל ולמדנו הפיגול מן השלמים והשלמים כל מעשיהן במזבח החיצון כמו כן לא יהיה דין הפגול אלא במה שיהיו כל מעשיו במזבח החיצון ואין הלכה כרבי שמעון: 
+
+Mishnah 5
+
+<b>קדשי עובדי כוכבים אין חייבין עליהן משום פגול נותר כו': </b><b>דברים שאין חייבין עליהם משום פגול כו': </b>דבר תורה שעובדי כוכבים מקריבין קרבנות ומקבלין אותן מהם וכבר בארנו בתחלת שקלים שמקבלין מהם דבר הנדר והנדבה ר"ל העולות והשלמים וכבר נתבאר בפרק זה הדברים שאין חייבין עליהן משום פגול ומכללן הדם ואמר רחמנא בדם ואני נתתיו לכם על המזבח לכפר ואמר שלכם יהא ואמר עוד לכפרה נתתיו ולא למעילה וכן אם אכל מדם הקדשים והיה זה האוכל טמא הגוף אינו חייב כרת משום אוכל קדשים בטומאה נמצא שאין חייבין עליו לא משום טומאה ולא משום נותר ולא משום פגול אבל חייב האוכל ממנו משום אוכל דם בלבד כשאר הדמים והלכה כר' יוסי: ורש"א שהעצים והלבונה והקטרת אין בהם משום טומאה ולא טומאת עצמן ולא טומאת הגוף ר"ל שהטמא אם אכל קטרת ולבונה או הקריב עצים טהורין שהוא פטור וכן אם היה טהור והן טמאין ואין הלכה כר"ש ואין לך עצים שמתטמאין אלא עצים של קרבן בלבד שהם נפסלים ואסור לשרפן על גבי המזבח: 
+
+Mishnah 6
+
+<b>לשם ששה דברים הזבח נזבח לשם הזבח כו': </b>מכלל דברינו נתבאר לך שלא הוצרך שיהיו השלמים נשחטים לשם שלמים ולא עולה לשם עולה וכבר הודעתיך בתחלת המסכתא שאם שחט סתם כשר והתנא הזה הצריך שתהא כוונת בעל הקרבן לאלה הו' דברים מוסף על השוחט: וא"ר יוסי שהוא תנאי בית דין שאין הולכים אלא אחר מחשבת העובד בלבד ר"ל השוחט או המקבל או הזורק אבל בעל הזבח לא והלכה כרבי יוסי ולפיכך דברי האומר בעלים מפגלים נדחין ואין ענין המחשבה תלוי אלא בעושה אחד מד' העבודות בלבד כמו שנזכר: 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>איזהו מקומן של זבחים קדשי קדשים שחיטתן וכו': </b>קדשי קדשים נקראין העולה והחטאת והאשם ודבר תורה בחטאת ואשם קדשי קדשים הוא ולמדנו העולה לפי ששוה עם החטאת והאשם בשחיטתה ובקבול דמה כמו שיתבאר ומקום שחיטת העולה נאמר בה ושחט אותו על ירך המזבח צפונה ונאמר בחטאת במקום אשר ישחט העולה תשחט החטאת ונאמר באשם במקום אשר ישחטו את העולה ישחטו את האשם ואמרו בנין אב לכל החטאות שלא ישחטו אלא בצפון וכן המקבל דם לא יהיה אלא בצפון שנאמר סמוך לשחיטה ולקח מדם הפר שיהיה הקבול בצפון ג"כ ורבוע המקום היה מכותל המזבח הצפוני עד כותל העזרה והוא ששים אמה [וחצי] וכל שכנגד הרוחב הזה מכותל האולם עד כותל המזרחי והוא ע"ו אמה וזה הרבוע נקרא צפון לשחיטת קדשי קדשים וזה יתבאר לך מצורת המקדש שאצייר במדות וכן יתבאר בתוספתא זבחים [רפ"ו] שהמקום הזה מקום השחיטה ופר ושעיר של יוה"כ אינו אלא חטאת כמו שבארנו בתחלת חלוק הקרבנות (ולפיכך) [ולפי שדמים] נכנס לפנים כמו שנא' בתורה הקדים אותן על כל החטאות ולא הקדים העולה אע"פ שהיא עיקר ועליה סמך הכתוב כמו שנאמר במקום אשר ישחטו את העולה ולמה לא אמר ג"כ בק"ק וקבול דמן בכלי שרת בצפון לפי שאשמות ומכלל קדשי קדשים מכלל האשמות אשם מצורע שכל דמו אינו נכנס לכלי שרת אלא מקצתו ביד הכהן ומקצתו בכלי שרת כמו שיתבאר בפרק האחרון מנגעים וכבר נתבאר לך בפרק שלפני זה שמתנות שבפנים מעכבות זו את זו: ושירי הדם ר"ל הנותר מדם פר ושעיר של יום הכיפורים לפי שלמד מדינו משירי דם הפר של כהן משיח שדמו ג"כ נכנס לפנים שנאמר בו ואת כל דם הפר ישפוך אל יסוד מזבח העולה אשר פתח אהל מועד והצד הסמוך לפתח אוהל מועד מן המזבח הוא צד מערבי לפי שההיכל במערב כמו שיתבאר מצורת המקדש במדות והמזבח לפניו ולפי שהוא שיורי מצוה נאמר בה אם לא נתן לא עכב שהעיקר בידינו שיורי מצוה אין מעכבים והמצוה שהיא עיקר הם ההזאות: 
+
+Mishnah 2
+
+<b>פרים הנשרפים ושעירים הנשרפים שחיטתן כו': </b>כבר בארנו בפרק שלפני זה שפרים הנשרפין ושעירים הנשרפין הם כלם חטאות וקרבן צבור ולמדנו דינם במתן דמים וזולתו מפר כהן משיח ר"ל פר שנגתו שנאמר בו והזה מן הדם שבע פעמים לפני ה' את פני פרכת הקדש ונתן הכהן מן הדם על קרנות מזבח העולה קטרת הסמים לפני ה' אשר באוהל מועד ואת כל דם הפר ישפוך אל יסוד מזבח העולה וכמו כן אמר בפר העלם. ולמדנו שעיר עבודת כוכבים מפר כהן משיח כמו שנזכר ולפיכך מה שאמר בכאן ודמן טעון הזייה על הפרכת תהיה הזייה מקור ולא תהא הכוונה הזאה אחת רק ההזאה ממנין ידוע שהוא ז' הזאות כמו שנתבאר: 
+
+Mishnah 3
+
+<b>חטאות הציבור והיחיד אלו הן חטאות הצבור כו': </b>כבר זכרנו בתחלת דברינו במסכת זו כל החטאות של יחיד וצבור ונתבאר ג"כ בפ' הזה שהחטאות שחיטתן בצפון וכן קבול דמן ודבר תורה בחטאת ולקח הכהן מדם החטאת באצבעו ונתן על קרנות מזבח העולה וכבר בארנו בפ' שלפני זה שהוא על ארבע קרנות וסוף הפסוק ואת דמו ישפוך אל יסוד מזבח העולה ואמר בסיפרי זה יסוד דרומי שהוא הקרוב אליו ברדתו מן המזבח לפי שהכבש שעולין בו למזבח הוא בדרומו של מזבח כמו שנבאר כשנצייר אותו במדות כמו שדם החטאת הנעשית בפנים שופכין שירי הדם על יסוד מערבי שהוא סמוך לו בצאתו מן ההיכל כמו שבארנו ג"כ דם הנעשה בחוץ שופכין שירי הדם על היסוד הקרוב אליו ברדתו מראש המזבח ולפי שקרן דרומית מזרחית הוא על ימינו בעלותו מן הכבש למזבח ראוי להתחיל בו. והעיקר בידינו כל פנות שאתה פונה יהיו דרך ימין למזבח. ואני מצייר עתה צורת ריבוע המזבח כדי שיתבארו לך אלו הפנות והקרנות בלבד עד שנצייר צורת המזבח כלו במקומו ממדות וזו היא צורת ריבועו ומקום הנחתו תוך הד' פנות ונאמר בתורה על החטאת במקום קדש תאכל בחצר אהל מועד והוא ענין לפנים מן הקלעים והעזרה במקדש כנגד לפנים מן הקלעים במשכן <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAH4AAABqCAYAAAB6ZOUFAAAAAXNSR0IArs4c6QAAAARnQU1BAACxjwv8YQUAAAAJcEhZcwAADsMAAA7DAcdvqGQAABANSURBVHhe7Z0LsFXTG8C/uoQ8Cnm/y5srSt4URl7jEZqRaDCSyUR5Jmb6i/GMSBLqDoo8Jo8Zuogh5ZH3M8mrQt5ERF77v39fa127c8+519lrn33uOvv8ZvacvfbZ55x99rfW2t/6vm99q1UQIlUyR2vzWiVjVAWfUaqCzygVJfjffvtN/vnnH93/+++/5euvv9Z9C8csqDbRctaoGOUOoXfo0EE233xz6dmzp3Tu3FkGDRok22yzjYwaNUqFfN5550m/fv3k4Ycf1gry+++/y8yZM2WFFVYw35IdKqbFI8itt95azjrrLPn5559V+HV1ddK/f3+pr6+XuXPnyhFHHCF9+vTR1s4rlWHy5MnmG7JFRXX1S5culQEDBsjuu+8uX375pfTu3VsF37p1a2nbtq1ssMEGss4668jGG2+s5w0ZMkR7iixSMYJ/8cUXZc6cOfLss8/Kgw8+qF08TJ8+XWbPnq37vP/mm2/K559/Lj/99JOMHz9ej2eRinnGL1y4UK677jo5+eST5Y8//pCuXbvq8VNPPVXOPvtsadOmjQr79ttvly5dush6662nlWX48OGyxhpr6LlZomq5yyjVcXxGqQo+o1QFn1Gqgs8oiSh3L7/8slrBPvvsM9lkk03kk08+kS+++ELHzuuvv778+eefqnXz3korraTnWa27ED/++KOsuOKKamT56quv5JtvvjHvLIPv2m233RqOo7G3a9duuX1e3377bT2Wj1122UVWW201U1pG9HvgpZde0uuvqamRbt26aTnKvvvuq++/8cYbsummm8qSJUtk7bXX1vf++uuvhqFkFM7/5Zdf9P5wLhZHvofPp0Uigt9ss82kb9++suGGG+rQCMGuu+66DWPpfNgbSoVh3H3CCSfo8e23317H21jiOnbsKBtttFFDhQKOY5zhZlHhCsH3WAFEPx+FCooAEDYg8J122kmvi+tDMLaCvv/++3Lsscc2EiQV64UXXtDjGIz4Xa6P3+PzfBevTfH888/L6NGj1b5ABUsFBO9KWFODsOWZUnHU19cHvXr1MiU/qaurC8KKb0rxQBT33XefKZWexJ7xttXEIbcb943oo8GF7777zuyVnsQET/cWlwULFpi97NKqVSvp3r27KZWexASPIhYXnCdZZ5VVVpEddtjBlEqPs+BRzthQtuLCn846W265pXz44YemVHqcBR/qCbrFfc7NmDEj1WFMKWBIuOaaa5pSPBi9EEeQFs6CX7x4sQ6JXCBQwme4/traWlOKx1NPPaVxAmnhLHjG6wQ3uGj1lcDTTz9t9uJB8Ej79u1NqfQkptx98MEHZi+bYLlzAa3+3XffNaXSk5jgXbT6SoCwL59ITPDYqKv4Q2KCt/HsxbLzzjubPX/BJ0BAp0+U/WoJed5nn31MyU8uvPBCeeihh0wpXXACxcHZO8dQjkkMBDDiocOjhjuScS2aPmNcHgPz5883n1hmsNl1111NSVSp2XHHHU3pX/g8z04Ux+22207ds4x3Ob8p7x+/h87Bxrm4hvGuwR577KHfh9s36pblf3AT843HuQ40bs5977331O7A+Sh01i2Lp68pbyTwPVE3MR48ex0HH3yw3H333c26q2HEiBEaKLr33nvrtWD5RIz8PlHGXM+hhx6q96ogCN6FefPmqWep0re2bdsGgwcPzvteUturr75q7mrThJUk6Ny5c9C/f/9g4cKFwZ133hmEjS848sgjg2nTpgVh5Q1qamqC6dOnm080xrnF//DDD9riGcvTKtinFtIiqdG25eVCjaVnAEKdmQWDf53aj8MHKxafL2QRxEz8yiuvaCvkGctv4uzhfPsZys1ZBcObvdykCmIL+AzfzzXQeugx+H9rrbWWfPTRR+bMZdjeyv6WvQZaNlOz9txzT3Pmvx5Me32U2b/11lvVp09r/S8t/pBDDpFhw4bJfvvtp7EL2267rbz22mva41KmN8L8e8stt8htt91mPpWDit+R8A8HU6ZMMaXiCC8yCLsoU8ou4SOjqBY/evRo9d+ff/75emzRokVBWDl1Hx599NHg3HPPNaXGtAhVlGe3z8PB8D7qf0iToUOHyimnnKJRQUwGPeCAA2SLLbaQsDLos33gwIFy+eWXm7Mbk5jgXXzqPAqaC09qyRBAgck1LcJWLr/++qtu/O4xxxwjN9xwg8yaNUtdu1dddZV2+SuvvLL5RGMSE3xzz9IqyXHggQeavWXstddeOroA9I2TTjqpWVd3YoKvWu78IjHBo1XGAbcu0blVRG0EaZGY4OOGDTFtuVOnTqbkJwzp6G5dSTMELRHBM/a1Y9M42PGtr2B9c42HZ+IIdoK0SETwKHYYIOKAkyauvbmSSHs4mFhXHxfs5pUgeNe5AU3a1UtA2QWPudT38Gqmjblm1WjOwZM0ZRc8MMHSZ2itrr0Wvg3mzqVF2QWPIwaXps8wp8D1P6DgpvnIK7vg8eb5Dh5KEiq6wKiIWb1p0SK6et/B1+AaZZs2VcEnAON4fOA+kVfw1u6O14mQpe+//17LVfKD1dI3s3NewePbveiii+Twww/XGLQrrrhCTj/99JLEjhOlgtWLXLO+QoSxjSbyhbyCv/feezU7JI5+wo4uuOACtcw1lXokLtwwKpTPjhruFb0j4Vq+kFfwaNrXXHONOk+YE4YTAsFbn2+SoBjhO05To00aYg3xV/hEQeWOAMAzzjhDk/lQk8kRW4rE/nTz9CoYMHyG7j7upJJyUFDwTNslepWQKGK+cZ8+88wz5t3l2Wqrrcxe8SB4nvOLFi0yR/yDBkE6t2+//dYcafkUFDyWJLrho446SidDEMacL0waODeuP57ehCVEXDJqlBssbmw+rXRRUPCTJk2SkSNHauAerfGOO+4omJwHz1Tc6BFaC8NHF39+uWEMT8/l6mHLN5uoVBScUMHKDvfff78u9cFUHboxgvjyceKJJ+qEA9Z+KRYiRVEmfeomc+HamRIWnSZWLPSsTOC49NJLzZHGoABTyRhBUEnw4dvRkJ2AYmHih81ExnE+iwfwuOOO02MFBc9MF+LhWNvFQnfG6ST9j3LttdfqMy6rgqdHJPQqX/rS/wqCf+yxx/R7bKg5wmVExewi2yuSEjYXOyOnEAgeewzfY9OtFBQ8QfoM5cgXS82xygvhQdOmTVvumcw0HSx8WRU8Jls7GTMuF198sT4yWUEjDQo+4wmQYPov86+uvvpqmThxojz++OO6xovPilgpYOJCEvlr0ryvBQV/8803y/HHH68T/pmibLdSrN/CIyV3MqJPYHmcN2+ec0rSNPMIFRR8WvDMwurlk/Ejl1VXXVUfV7z6QtkFT2tBG25qnldLBz3lnXfe0SnXvlB2wWMUQmFEf/AVa6u32TV8oOyCZ2hYKUmMfVq1suyC59mOW7MScEndnjZlFzwUMCV4R+ZaPCbduMoZw8V81qgqpSURwa+++uol8dVnDRYlSotEBM+kScyWVeKDLZ2eMy0SETz+dFfLm0++7FKAI8W7mTTMJHHNSRvNB+cruKbjQl66jz/+2JRKTyKCh7g5cKjlrjbuloJL5i5GBCQqzL2PeD2b27iHfN6avemBo++PHz9e3bt4UQcNGiRvvfVWMgkOZ8+eHfTo0cOUiiO82KC2tjaYMGGCOeInodCCUDkzpeIZM2ZM0KZNm6Bdu3ZBhw4dGrZQjs1upDBt37590LFjx6BTp05BOMLKe57dSIWaWIuPu5AOKzNgtvVtQkI+XGbMEsqOIYugCnpAuwFBryx9Sni73aJl3icYhDB17mM+fYkoKRIbDx48WL2uibX4Ll26mFLx8NmxY8eakp/Q4keMGGFKxUMK0q5duwZz587V5MNLly4175SGxFq8C9RQMjH6jsukEOLnmKNIqDrJiXPD25KmRQj+kksukX79+pmSn7DgQjQ+sViI0E1zxq1z2nJAc2Q4x4wYsAsA0AJs5CcaJxorx9F+qdk2QPD111/XY2zR1Kgc55nFd+C3J1+unXmDJosWnA+ihKI6hy3boET7yjXT0nhGYoBCM+ZcrgNTcjRkHKEyjQzh8D/opQiVwvCCd5Flx+2MIPu/eEZznbxP8Crfy3vRnoH7wf0i0JIQt9RiD7XDd2TWrFmNNMdK20LFKO/xJDe0+LRIpMUTK3bYYYfp4ve0yOawcd4+wZIrpcrVQw9Ej1ZXV6eLFaSCit+RxYsXB/vvv78pFc/UqVODTz/91JT8ZNSoUf95oYF81NfXB2GXb0qlJxHljph75s7H9Uej3LH5DLOLJ0yYYErxSLMXTETwrCeDUuYSKev7NGlwSWTsYuePQ9ktd5WES+hV2gs9JCZ4lBMXXHPBlhsSSLgs/B/XyRWXxASPpo52mlUY07vg+vliSUzwGD5cBI8hxGeISXCBmEV0pebo0aOHDp2HDBmi4W4YfTAejR07ViZPnqy9Ds4echswV2HmzJlaZnUqJsFaPSwxwdulN+NSW1tr9vwEfzdj/biEIywdFTXX5fNIZC4+502ZMkUtgkQ/USaXARUDf/sDDzwgN910kwwYMEAtqyxQeNBBBzWks0lM8FWkYe55HNCRGM5h1i0EARasM8fasr169dKs31deeaWaspnWjrkX0y8maJYiu+eee6Rbt26aZ5cpXvQqdvJKVfAegV8Byx7RuFOnTtVHKxUluuYf9oQnn3xS90ljw7x94LzevXtr1w8tRvBxlzbJErRcVu0m+GLGjBmaeBL3LZlIgXz3ZCsjIymVgpAr7CMYlrAT8FhAP4BElTsXKiECJw1uvPFG9RBiKaUV03XT/QP79ASMsPAC3nXXXZrRhOgeUtSih9nHUWKCt67ILPPcc8+ZvdKCwKOp56xjjNdozkFCrRA0Ct8555yz3GcS8c4BXQiaZJzkACydTbYNUqwlAb0H/nQ2C0Of3CEX05tzc/cx9EFDtjHu+N35Hnq0fNHA1tTK9fM8pUVGjVl2n2lidL8sLx7F+uOx+rF0aFr++MQET+IjFAtuFAEJuevMEAgYtcfzPOJPM4xjjMk+AYRNYd25CIubRXfHDWcYhGBRfjjOzWVoybr0FgTJsIfjCJHrozVQSRA0G0YUkhwgYMp0nbQiAhnRpMeMGaO/Te9m5/vxvQh03Lhx+v9I/WqTGed7/PH7+RZg5pnNVDRyDqVBYoLHiMAfL+SPZygRFQQCxJhAq0P5QGgkTvYVfPX8fyqwDyQm+Cp+UR3HZ5Sq4DNKRQkenSFqDyjkNLIauyW3nAUqSvBPPPGEJupleEjSRAwX5IPFZg19+/aV66+/Xt+HPn366ERCRhMueWh9pKIET+gT2Z9x8SL4Rx55RIYOHaq2a8bTNhfv0UcfrZ4rbA68hweLxRh8WlPGlZr/hZh972HISOvFNEkLZqIgZYZajNEZe/NKTjqSKmLNYvx/5plnqrsS02eppy61FCqqxWN4wWyKgG1aEZINkG2bMTZCZsGF4cOHy2mnnSaXXXaZGlnweOHnjlr6KhuR/wPmVaRU0i/iJAAAAABJRU5ErkJggg=="> ונאמר עוד כל זכר בכהנים יאכל אותה ולמה תאכל ליום ולילה לפי שמצאו התודה שהיא קדשים קלים נאמר בה שלא תאכל אלא ליום ולילה כמו שנזכר בפרק הזה לפיכך אינו ראוי לפסול זאת שהיא קדשי קדשים ג"כ [<small>גי' יעב"ץ</small> יותר] מיום ולילה. ולמה היא עד חצות הלילה כדי להרחיק את האדם מן העבירה כמו שנתבאר בתחילת ברכות: 
+
+Mishnah 4
+
+<b>העולה קדשי קדשים שחיטתן בצפון וקבול כו': </b>לא נאמר בעולה קדשי קדשים אלא מפני שלא נאמר עליה כן בתורה אבל השוה בין החטאת והאשם והעולה במקום שחיטתן וקבלת דמן כמו שבארנו בתחלת פרק הזה ולפיכך היתה גם היא קדשי קדשים כמו החטאת והאשם ודבר תורה בעולה והפשיט את העולה ונתח אותה לנתחיה והקטיר את הכל ולא נאמר בעולה על קרנות המזבח כדי שנאמר עליה שהיא צריכה ארבע מתנות אבל נאמר בזריקת דמה וזרקו את הדם על המזבח סביב ולפי שנאמר סביב הוצרכנו שיהיו המתנות כוללים ארבע כותלי המזבח וזה יהא כשיזה שתי מתנות בשני קרנות שהן באלכסון וזהו שהן ד' ר"ל ששניהם כוללים הד' כותלים והנני מצייר עכשיו ריבוע המזבח  <img src="data:image/png;base64,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"> ויהיה הדם הנזרק כמו החוטים שכתוב עליהם דם וזו היא צורת המזבח והדם על סדר הנזכר:
+
+Mishnah 5
+
+<b>זבחי שלמי צבור ואשמות אלו הן אשמות כו': </b>כבר ידעת שאין לצבור שלמים אלא שני כבשי עצרת והן שמניפין אותן על שתי הלחם כמו שיתבאר אתר כך וסמך אותן הכתוב אל החטאת שנאמר ועשיתם שעיר עזים אחד לחטאת ושני כבשים בני שנה לזבח השלמים לכן היה משפטן כחטאת זולתי מתן ד' שאין חייבין במתן ד' בקרבן בשום פנים אלא בחטאת בלבד וכבר בארנו אלו האשמות כולן בתחלת דברינו: 
+
+Mishnah 6
+
+<b>התודה ואיל נזיר קדשים קלים שחיטתן בכל כו': </b>התודה היא קרבן שלמים עם מנחה ועוד נבאר אותה במנחות שנאמר וזאת תורת זבח השלמים אם על תודה יקריבנו. ונאמר בזריקת דם השלמים סביב כמו שנאמר בעולה לפיכך כל שלמים דמן טעון שתי מתנות שהן ד' כמו העולה ואמר רחמנא בחטאת ואכלתם אותה במקום קדוש ואמרו אותה במקום קדוש ולא אחרת במקום קדוש ר"ל שהחטאת וכל הראוי לה והאשם שמשפטו כמשפטם שנא' בתורה כחטאת כאשם היא שאינה נאכלת אלא בעזרה אבל זולתה מן הקרבנות נאכלין בכל ירושלים: והמורם הוא הדבר שהכהן נוטל מתודה ואיל נזיר והוא שנוטל מקרבן תודה חזה ושוק ונוטל מן הלחם שמקריבין עמו אחד מכל קרבן שהן ד' חלות כמו שנבאר בשביעי ממנחות ונוטל מאיל נזיר הזרוע בשלה וחזה ושוק ג"כ וחלת מצה ורקיק מצה מן הלחם שמקריבין עם איל השלמים וכל אלו אוכלין אותן הכהנים זכרים ונקבות לפי שכן בא הכתוב עליהן חקך וחק בניך וגו' ונאמר בתודה בפי' ובשר זבח תודת שלמיו ביום קרבנו יאכל לא יניח ממנו עד בקר ואיל נזיר הוקש לתודה שהוא ג"כ קרבן שלמים עם מנחה. וכבר ידעת שכ"מ שנא' בו עד בוקר מצותו עד שיעלה עמוד השחר אבל מדרבנן אמרו עד חצות להרחיק האדם מן העבירה כמו שנזכר למעלה: 
+
+Mishnah 7
+
+<b>שלמים קדשים קלים שחיטתן בכל מקום בעזרה כו': </b>אמר רחמנא על השלמים ושחטו אותו פתח אהל מועד ואמרו להכשיר כל הרוחות לפי שלא ייחד בו צפונה ואמר כל מיני שלמים מלבד תודה ואיל נזיר שדומה לו אמר בו והנותר מבשר הזבח ביום השלישי באש ישרף ואינן נאכלין אלא ביום השחיטה והלילה וממחרת עד ליל ג'. ומה שנוטל הכהן מן השלמים והוא הנקרא מורם מהם הוא חזה ושוק שנאמר בו כי את חזה התנופה ואת שוק התרומה וגו': 
+
+Mishnah 8
+
+<b>הבכור והמעשר והפסח קדשים קלים שחיטתן כו': </b>אמר רחמנא בבכור את דמם תזרוק על המזבח ולא אמר את דמו שזה נאמר על הבכור שאינו צריך אלא זריקה אחת ומעשר בהמה שמקריבין ממנה האימורים ואוכלין הבעלים הנותר כמו שביארנו פעמים ואין לכהנים בו שום דבר אפי' חזה ושוק והוא מה שאמר לכל אדם והבכור אוכלים אותו הכהנים וכן כתוב בו ובשרם יהיה לך כחזה התנופה וגו' וכבר ידעת שחזה ושוק דומה לשלמים כמו שאמרנו המורם מהם כיוצא בהם והשלמים נאכלין לשני ימים ולילה אחד וג"כ הבכור אוכלין אותו הכהנים לשני ימים ולילה אחד בכל העיר בכל מאכל כמו שאוכלין חזה ושוק וכל מה שנאמר בפסח הוא דבר תורה וכבר ביארנו אותו בפסחים. ואשר הצריכנו שתהא מתנה כנגד היסוד לפי שנא' בעולה וזרקו את הדם ואמר באלו את דמם תזרוק על המזבח לפיכך כמו שהעולה אי אפשר בלא יסוד שנאמר אל יסוד מזבח העולה כך אלו. ובמדות יתבאר לך שפנות המזבח יש מהן שיש להן יסוד ויש מהם שאין להם יסוד ושמה נצייר זה: ודע כי מה שאמרנו בתחלת דברינו במסכת הזאת שלמים או הדומים להם לא היתה כוונתינו אלא על אלה השלשה קרבנות ר"ל הבכור והמעשר והפסח לפי שהן דומין לשלמים במקומות השחיטה ובהקטרת אימורים ובמקומות האכילה והיות האוכלים זכרים ונקבות ועבדים ובהיות קדשים קלים בזמן אכילתן זולתי הפסח שנאמר בו פסוק ואם יקשה מקשה ויאמר איך לא אמרת במיני הקרבנות ותמנה אלו השלשה מוסף על העולה והחטאת והאשם והשלמים זה אינו ראוי מצד החלוק לפי שאותן הד' מינים פעמים רבות יתחייב היחיד בכל אחד מהם כפי שנוי הענינים והצבור חייבין בהם בזמנים משונים ואלו אינם כן ועוד שהכתוב לא בא אלא על אלו המינים בלבד והם שנתן להם תורות שנאמר זאת תורת העולה למנחה ולחטאת לאשם ולמילואים ואמר אח"כ אשר צוה ה' וגו' הרי אין שם קרבן זולתי אלו אמנם המילואים לא זכרנו אותו לפי שאינו זוכר אלא קרבן הנוהג לדורות והמנחה עוד יתפרשו דיניה במסכת שאחרי זאת: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>קדשי קדשים ששחטן בראש המזבח כו': </b><b>המנחות היו נקמצות בכל מקום בעזרה כו': </b>כשנצייר המקדש במדות יתבארו לו מקום המזבח מן העזרה ונחלקו שניהן במה שנאמר וזבחת עליו את עולותיך ואת שלמיך וכבר ידעת כפי מה שנאמר בפרק שלפני זה שהעולה קדשי קדשים ושחיטתן בצפון והשלמים קדשים קלים ושחיטתן בכל מקום רבי יוסי אומר המזבח כלו כשר לשחיטת עולה ולשחיטת שלמים ורבי יוסי בר' יהודה אומר חציו לעולה וחציו לשלמים והמנחה לא (שוים) [סיים] לה מקום לקמיצה ונאמר במנחה והנותרת מן המנחה לאהרן ולבניו וגו' ונאמר בה עוד קדש קדשים כחטאת וכאשם ולפיכך היה דינה ודין החטאת והאשם אחד ר"ל שאינה נאכלת אלא מבית לעזרה ואין אוכלין אותה אלא הזכרים בלבד וביום הקרבתה ועד חצות הלילה הסמוך לו כמו שביארנו בפרק אשר לפני זה ועליה אמר הכתוב כל זכר בבני אהרן יאכלנה וראוי להזכיר בכאן שהמזבח אם נפגם ממנו שום דבר כל הקדשים הנשחטים בעזרה כל זמן שהוא פגום פסולין לפי שנאמר וזבחת עליו ואין השחיטה על גוף המזבח אבל היא בעזרה לפיכך ר"ל עליו כל זמן היותו מצוי שלם וזהו מה שאמרו מזבח שנפגם כל קדשים שנשחטו שם פסולין וכן הקדשים שיהיו באותה שעה בעזרה אע"פ שלא בשחטו פסולים שכך עיקר בידינו קדשים בעלי חיים נדחין וכן שיורי מנחות אינם נאכלין בעוד המזבח פגום שנאמר ואכלוה מצות אצל המזבח ר"ל כשהמזבח מצוי שלם כמו שזכרנו וכן קדשים קלים אינן נאכלין בירושלים אלא כשהמזבח מצוי שלם ודע ששחיטת קדשים קלים בהיכל בשעת הדחק מותר לפי שאמרנו בכל מקום וכן אכילת קדשי קדשים בהיכל והלכה כרבי יוסי: 
+
+Mishnah 2
+
+<b>חטאת העוף היתה עשייתה על קרן דרומית מערבית כו': </b>ההגשות ר"ל [<small>גי' יעב"ץ</small> הגשת] המנחה לפי שנאמר בה הקרב אותה בני אהרן לפני ה' אל פני המזבח ואין נכון להיות פני המזבח ופני ה' אלא בקרן מערבית דרומית כמו שיתבאר לך כשתעיין ריבועו שציירנו בפ' שלפני זה ונקראת המנחה חטאת לפי שנאמר במנחת חוטא לא ישים עליה שמן ולא יתן עליה לבונה כי חטאת היא ולפיכך סיימנו (מצות) [מקום] וחטאת העוף באותו קרן וכבר ביארנו לך בפרק ה' ששירי הדם היה שופך אל יסוד דרומי: וענין מלמעלן ומלמטן למעלה מן החוט המפסיק גובה המזבח ושיפולו כמו שזכרנו בפרק שני: וניסוך המים הוא בחג הסוכות כמו שביארנו בסוף סוכה אבל ניסוך היין הוא תמיד כמו שנבאר בתחלת מנחות וסיימנו מקום עולת העוף שהוא במזרח המזבח לפי שהוא קרוב אל מקום שפך הדשן ושם משליך מוראתו בנוצתה: 
+
+Mishnah 3
+
+<b>כל העולין למזבח עולין דרך ימין ומקיפין כו': </b>כבר ביארתי לך בפ' חמישי כי בשעה שעולה הכהן למזבח ופונה על ימין הוא מוצא קרן דרומית מזרחית וסובב על המזבח כלו ואז יגיע לקרן דרומית מערבית כמו שיתבאר לך מאותה הצורה אבל העולה לניסוך המים או היין או עולת העוף כשנצטרך לכך אף על פי שאמרנו שאלו הג' צריך שיהיו בקרן דרומית מערבית אין מטריחין אותו לפנות על ימין ולסבב המזבח כלו אלא מוליך אותו לאותו הקרן ומקריב שם ונרתע לאחוריו וטעם זה כי בשעה שהוא סובב המזבח והמים והיין בידו אפשר שיתעשנו בעשן המזבח בשעת סובבו ויפסיד ריחו ואנו צריכין תמימים יהיו לכם ונסכיהם כמו שיתבאר במנחות וג"כ עולת העוף נחוש שתמות מן העשן: 
+
+Mishnah 4
+
+<b>חטאת העוף כיצד היתה נעשית היה מולק כו': </b>אמר רחמנא בחטאת העוף והזה מדם החטאת על קיר המזבח והנשאר בדם ימצה אל יסוד המזבח ואמר קיר שהשירים שלו מתמצין ליסוד ואיזה זה קיר התחתון ר"ל החצי התחתון מגבהו של מזבח מתחת החוט עד שימצה הנותר בדם אל יסוד המזבח ומפני זה היתה חטאת העוף למטה: וסדר מליקת חטאת העוף הוא שיאחוז שתי רגליו בשתי אצבעותיו מידו השמאלית והכנפים בין שתי האצבעות האחרות והעוף על גב ידו לא שיהיה בפנים על הכף ומושך צוארו על הבהן כשיעור רוחב שתי אצבעות ומולק ממול העורף וזו היא מן העבודות הקשות שבמקדש: 
+
+Mishnah 5
+
+<b>עולת העוף כיצד היתה נעשית היה עולה לכבש כו': </b>עולת העוף לא ביאר בה הכתוב ממול עורף אבל למדנו מליקת העולה ממליקת החטאת ולא נאמר בעולת העוף ימצה אל יסוד אבל נאמר ונמצה דמו על קיר המזבח ולא זכר יסוד על כן יהיה הדם עולת העוף למעלה ודע שעולת בהמה דמה למטה וחטאת בהמה למעלה לפי שנאמר בה על קרנות המזבח כמו שבארנו וזה על ארבע קרנות כמו שזכרנו וכל זמן שתהיה חטאת בהמה למעלה תהיה עולת בהמה למטה בהפך מקום ולמדנו זה מעולת העוף וחטאת העוף לפי שהעולה מיוחסת ליסוד ר"ל מה שנאמר יסוד מזבח העולה כמו שזכרנו והיסוד בתחתית המזבח כמו שיתבאר וממה שאמר הכתוב בחטאת העוף לא יבדיל ידענו שעולת העוף יבדיל רוצה לומר שחותך הראש ומבדילו בשעת מליקה: ופירוש ספגו במלח שיפרוש עליו המלח בידו כמו שמיבש שום דבר בידו כספוג הים שמנגבין בו: ומוראה הוא הזפק שבו המאכל והוא בעוף כנגד האצטומכא באדם ונוצתה היא הנוצה שעליה והוא חותך אותה עם העור ונוצה שעליה והוא דבר תורה: 
+
+Mishnah 6
+
+<b>לא הסיר לא את המוראה ולא את הנוצה כו': </b>כבר נודע שרוב הדם הוא בכל הגוף לא בראש שעיקר הדם הכבד והלב והגידים היוצאין משניהן והוא מה שאמר הדמים בגוף שכיחי לפיכך סמך על דם הגוף וראוי שתדע כי חטאת העוף צריך לחתוך רוב סימן אחד לא פחות מזה ובעולה רוב שנים לא פחות ודבר תורה שהחיתוך ממול העורף כמו שנבאר בתחלת מסכת חולין: 
+
+Mishnah 7
+
+<b>חטאת העוף שמלקה שלא לשמה מיצה דמה כו': </b>המליקה בעוף היא כמו השחיטה בבהמה והמיצוי כמו הזריקה ואין בעוף לא קבלה ולא הילוך ובאלו שתי העבודות בלבד תפסול בו המחשבה ר"ל מליקה ומיצוי כמו שיפסל הזבח בד' דברים וזה הענין כלו מבואר כפי העיקרים שבארנו בפרק ראשון ושני וכשתבין מה שפירשנו בסוף הפ' השני יתבאר לך הכל לפי שהן אותן המשניות בעצמן וכפל אותן בכאן פעם שנית בקרבן העוף להשוות אותו לקרבן בהמה בדיני המחשבה ואין הלכה כר' יהודה: 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>חטאת העוף שעשאה למטן כמעשה חטאת כו': </b>כבר נתבאר לך בפרק שלפני זה שחטאת העוף למטה ועולת העוף למעלה ונתבאר לך ג"כ הפרש שיש בין מליקת חטאת ומליקת עולה ומעשה חטאת היאך הוא ומעשה עולה היאך הוא: ומה שאמר בתחלה כמעשה חטאת לשם חטאת כשרה ר"ל אפילו שינה בסדר מליקתה ושאר ההלכה מבואר: 
+
+Mishnah 2
+
+<b>עולת העוף שעשאה למעלן כמעשה עולה כו': </b>מה שאמר ג"כ כמעשה עולה לשם עולה כשרה ואפי' שינה בסדר מליקתה וכבר זכרנו לך שכל הזבחים שנשחטו שלא לשמן כשרים אלא שלא עלו לבעלים לשום חובה חוץ מן הפסח ומן החטאת ולפיכך (מפני) שעשה העולה לשם חטאת כשרה אבל אם עשה אותה כמעשה חטאת או במקום חטאת ר"ל למטן אינה עולה אבל תהיה אז חטאת פסולה ר"ל שהיא כמו חטאת שאירע בה פסול במעשה או במחשבה שהיא פסולה בלי ספק כמו שזכרנו לפי שאינם פסול העולה הזאת במחשבה עד שנא' כשרה ולא עלתה לבעלים אבל פסלה במעשה: 
+
+Mishnah 3
+
+<b>וכולן אינן מטמאות בבית הבליעה ומועלין בהן כו': </b>מן העיקרים שבידינו שנבלת העוף טהור אינה מטמאה לא במגע ולא במשא לא אדם ולא בגדים אבל היא מטמאה בבית הבליעה בלבד ר"ל מי שאכל ממנה כזית כשהגיע לבית הבליעה יטמא ויהיה טמא ואם נגע בבגדים מטמאין וזהו ענין מטמא בגדים כמו נושא הנבלה ואלו בכלל אבות הטומאות המקובלות כמו שנבאר בתחלת כלים ועוד יתבאר עיקר כל זה והרמז שנאמר על זה בתורה בתחלת מסכת טהרות ושמור העיקר הזה: וידוע שאם יפסד זבח החולין בשום ענין מהענינין המפסידין הזבח יהיה הזבח נבלה וכן אם הפסיד המליקה כגון שמלק בסכין והדומה לו כפי מה שיתבאר בתחלת חולין שזה נבלה אבל אם מלק מליקה כשרה אז תהיה כמו הזבח הכשר בחולין שהתיר רחמנא אכילתו לכהן ר"ל חטאת העוף לפיכך אמר בכאן שאלו השינוין כלן שזכרנו לך בחטאת העוף אם מלקה שלא לשמה או שינה מקומה אע"פ שהוא פוסל אותה לא הוציאה מכלל הטהרה שתהא כמו נבלת העוף ותטמא כזית בבית הבליעה ויהיה האוכל ממנה מטמא בגדים רק היא טהורה ואין מותר לאכלה מפני ההפסד שאירע בה והאוכל ממנה שוה פרוטה חייב מעילה כמו שחייב כל הנהנה מן ההקדש לפי שהיא קדש ואין ראוי לאכילה זולתי חטאת העוף שעשאה למטן כמעשה החטאת לשם חטאת שהיא כשרה ומותר באכילה אע"פ ששינה במליקתה ולא מלקה כמו שאמרנו בסדר מליקת חטאת של עוף בפרק שלפני זה לפי שאותו הסדר למצוה ואם שינה לא הפסיד כלום: 
+
+Mishnah 4
+
+<b>עולת העוף שעשאה למטן כמעשה חטאת כו': </b> דבריהן ומחלוקת שלהן אינו אלא בשינוי מקום ושינוי שם אין צריך בהבנת ענין זה זולתי שתזכור הדברים שהזהרתיך לשמרם והם שחטאת העוף כשהיא כשרה היא נאכלת כולה כמו שנתבאר בתורה וכמו שנזכר אין למזבח אלא דמה וכולה לכהנים לפיכך אין בה מעילה וכבר נתבאר בפ' הזה שאם עשאה לשם עולה אסור לאוכלה ומועלין בה וידוע שהעולה כליל לאשים ואפי' היא כשרה האוכל ממנה שום דבר חייב מעילה וכבר זכרנו בפרק ה' שקדשי קדשים שחיטתן בצפון וקדשים קלים שחיטתן בכל מקום וידוע שקדשים קלים יאכל לבעלים או לכהנים כמו שנתבאר בחמישי לפיכך אין בהם מעילה אבל יש בה איסור והיתר לפי שהאימורין מהן אסורים אין ראוי לאכלן לשום אדם והנותר הוא שמותר לכהנים או לישראל או לשניהן ועוד יתבאר בפרק ראשון ממעילה בסדר הזה מתי מועלין באימורי קדשים קלים ומתי אין מועלין בהם ושם יתבאר שקדשי קדשים שחיטתן בדרום אפילו הפסיד בהן המחשבה מועלין בהן ואין בזה מחלוקת. והלכה כרבי יהושע: 
+
+Mishnah 5
+
+<b>מלק בשמאל או מלק בלילה שחט חולין בפנים כו': </b>כל הפסולין הן המנויין בתחלת פרק שני זר אונן טבול יום מחוסר כפורים וכו' ודברה תורה בעולת בהמה זכר תמים ואמרו בסיפרא בעולת העוף תמות וזכרות בבהמה ואין תמות וזכרות בעוף יכול שיבש גפה ושנסמית עינה ושנקטעה רגלה ת"ל מן העוף ולא כל העוף וכבר ביארנו בשני מקדושין חולין שנשחטו בעזרה אסורים בהנאה אבל אינם מטמאין לפי שעיקר תורתנו שאין כל דבר אסור באכילה או בהנאה מטמא ואין כל טמא אסור באכילה ובמליקה אינה כשרה אלא בקדשים בפנים אבל כ"ז שמלק בחוץ או מלק חולין אפילו בפנים היא נבלה בלי ספק לפי שאין הפרש בין המליקה ובין הנוחר והמעקר שאין נופל עליהם שם זבח כלל אלא שהוא מעשה יחדו השם על השחיטה בקדשים בפנים בלבד ודבר תורה גדול בני היונה וקטן התורים אינן ראויין לקרבן לפי שנא' תדיר שני תורים או שני בני יונה ולא סיים כל זה אלא [בקדשים ולא] בחולין. וענין מה שאמר לא היה פסולו בקדש שאינה ראויה לקרבן לא מצד הפסד המחשבה ולא מצד המתעסק ולא מצד אכילת שינוי מקום שבאלו הדברים נפסדים הזבחים מצד מעלת הקדש וגדולתו אלא מחמת שהן בעצמן נפסדים קודם שיגיע לפסלות ההקדש ואז נמלקה היא נבלה או אם מלק בסכין שהיא נבלה או אם מלק בחוץ כמו שזכרנו טעם כל זה: 
+
+Mishnah 6
+
+<b>מלק ונמצא טרפה ר"מ אומר אינה מטמאה בבית הבליעה כו': </b>טריפת העוף עוד יתבאר ענינה בשלישי מחולין וידוע שהקדשים אם נמצא מהן שום דבר טריפה אסור בהקרבה שאנו אומרים עליו הקריבהו נא לפחתך וידוע שהטריפה אינה מטמאה ודבר תורה בנבלת בהמה שהיא מטמאה במגע ומשא ונבלת עוף הטהור כבר זכרנו שאינה מטמאה לא במגע ובמשא ועוד יתבארו עקרי כל זה בטהרות במקומותיו. ור"מ משוה בין השחיטה והמליקה ואומר כמו שמותר לישראל לאכול שחוטה כן מותר לכהן לאכול מליקה ולמד העוף מן הבהמה בקל וחומר כמו שאתה רואה מן הדבר שלמדנו ר"ל נבלת העוף שהבהמה אין מוציאה מידי טומאה אלא שחיטה והעוף מוציאו שחיטה ומליקה ואמר ר' יוסי דיו לבא מן הדין להיות כנדון הואיל ולמדנו אותו מן הבהמה יהיה כמותה כמו שנתבאר: והכל מסכימים שכל דבר שאנו למדין דינו בק"ו נאמר בו דיו לבא מן הדין להיות כנדון וזה א' מעקרי היקישות הגמ' ויש לו רמז בתורה כמו שבארנו בשני מן קמא כשחלק רבי יוסי על ר' מאיר בדיו לבא מן הדין להיות כנדון שאין עליו חולק בא ר' מאיר ולמד זה בהיקש ממה שנאמר זאת תורת הבהמה והעוף ואמר מה בהמה דבר המתירה באכילה מטהר טריפתו מטומאתו אף עוף דבר המתירו באכילה מטהר טריפתו מטומאתו ואז אין חולקין עליו בדיו לבא מן הדין לפי שלמד אותו בהיקש לא בק"ו ורבי יוסי מוציא ההיקש הזה לדין אחר ולא יאות כפי כונתנו לזכור כל הטענות כפי מה שאמרנו בתחלת החבור והלכה כרבי יוסי: 
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כל הזבחים שנתערבו בחטאות המתות כו': </b>עוד יתבאר לך בפרק שני מתמורה מיני החטאות המתות ר"ל שמניחין אותן עד שימותו: וידוע ששור הנסקל ג"כ לסקילה עומד ואם נפל עירוב ביניהן ובין שאר הזבחים ואפילו נתערב בעלי חיים אחד מאלו העומדים למות באלף קרבן מניחין אותן עד שימותו כמו שיתבאר בתמורה ואין אנו אומרים יבטל ברוב לפי שהעיקר בעלי חיים חשיבי ולא בטילי: ומוקצה הוא מה שהופרש לקרב לעבודת כוכבים ועוד יתבאר בששי מתמורה שכל אלו אסורים לגבי המזבח ושם נביא ראיית איסור כל אחד מהן לקרבן: ועד שיסתאבו שיארע בהן מום ולא יהיו ראוין לקרבן: ומן הראוי לדעת כי מה שנאמר בכאן רובע ונרבע לא יהיה אלא בעד א' או על פי הבעלים או קודם גמר דינו תו אם יהיה הרובע והנרבע עובד כוכבים אבל אם יהיה מישראל בעדים ונגמר דינו אותו השור הוא נסקל וצריך אותו המין כגון שיהיו מעורבים שלמים בחולין שאז מוכרים הכל למי שיקריב אותו שלמים זולתי דמי הקרבן שנתערב שאינו נמכר ולפיכך ימכרו החולין: 
+
+Mishnah 2
+
+<b>קדשים בקדשים מין במינו זה יקרב לשם מה שהוא כו': </b>מין במינו מקריבין את כלן ובשביל הבעלים אע"פ שאין אנו מיחדים אותן לומר זה קרבנו של זה ואין דין זה נוהג אלא בקרבנות נשים שאינם צריכין סמיכה אבל קרבן האנשים שצריך סמיכה בבעלים שנאמר וסמך ידו על ראש קרבנו מן הנמנע להקריב אותו לשם בעלים הואיל ולא נדע מי הן והואיל ונתערב מין בשאינו מינו כגון שנתערב לו עולה בשלמים מניח אותן עד שיפול בהן מום ואז מוכרים שניהם כל אחד בפני עצמו כאילו מכר אחד בדינר והשני בשני דינרים ואז יתחייב להביא מדמן עולה בשני דינרים ושלמים בשני דינרים לפי שאין אנו יודעים אי זה מהן היה עולה ואי זה שלמים ומפסיד דינר וזהו מה שאמר ויפסיד המותר מביתו: ומה שאמר ויאכלו כבכור וכמעשר ר"ל שלא ימכרו בשווקים ואין שוקלים אותן בליטרים כמו שאין עושין כן בבכור ובמעשר כשאירע בהן מום כמו שיתבאר בחמישי מבכורות וענין החטאת שאי אפשר להתערב עם האשם בשום פנים מבואר היטב והוא שהאשם לא יהיה אלא מזכרי הצאן כמו שבארנו בתחלת דברינו במסכת הזאת ולא תהיה חטאת ממין הצאן אלא ממין הנקבות בלבד וכשתעיין כל הקרבנות כפי חלוקיהן תמצא זה: 
+
+Mishnah 3
+
+<b>אשם שנתערב בשלמים ירעו עד שיסתאבו כו': </b>כבר נתבאר בחמישי מזו המסכתא כי האשם קדשי קדשים ונשחט בצפון ונאכל לזכרי כהונה ליום ולילה עד חצות והשלמים קדשים קלים ונשחטים בכל מקום בעזרה ונאכלים בכל העיר לכל אדם לשני ימים ולילה אחד ואמר ר"ש נדון בשניהן דין האשם להחמיר וחכמים אומרים אם נדון בשניהם דין האשם להחמיר אנו מביאים השלמים לידי פסול שלא כדין שאם יותר משניהם שום דבר ממחרת היום ישרף כמו האשם ואפשר שהנותר הוא שלמים ודינם שיאכלו לשני ימים ולילה אחת והעיקר בידינו אין מביאים קדשים לבית הפסול ר"ל שאין עושים בהן שום דבר שמביאים לפסול ולפיכך אמרו חכמים שלא ישחטם אלא מניחין אותן עד שיסתאבו ויביא בדמי היפה שבהן ממין זה ובדמי היפה שבהן זה ויפסיד המותר מביתו אבל אם היה העירוב בחתיכות הבשר שאין להן תקנה אז נדון הכל כחמור שבהן: מה שאמר הנאכלין ליום אחד בנאכלים לשני ימים לפי שהקדשים קלים עצמן יש מהן שנאכלין ליום אחד ר"ל תודה כמו שנתבאר בה' ממסכת זו ואין הלכה כר"ש: 
+
+Mishnah 4
+
+<b>אברי חטאת שנתערבו באברי עולה כו': </b>כבר ידעת שהחטאת תאכל והעולה תשרף: וענין מה שאמר יתן למעלה שיתן הבשר שנתערב למעלה מן העצים במזבח ונחשוב בשר החטאת שכל מה שניתן ממנו למעלה מן המזבח שהיא עצים והנשאר בשר עולה: וענין תעובר צורתו שיניח אותו עד שיפסול וישרף במקום שישרפו פסולי המוקדשים ר"ל מבית לעזרה כמו שיתבאר בי"ב ממסכתא זו ואין הלכה כרבי אליעזר: 
+
+Mishnah 5
+
+<b>אברין באברי בעלי מומין רא"א אם קרב ראש א' מהן כו': </b>דעת ר"א במה שאמר ראש א' זוג ר"ל אם הקריב שני ראשים מן הראשים המעורבים אומר שחל הספק בשניהן יחד לפי שנא' ראש בעל מום האחד משניהם ולא נדע איזה משניהן וכבר נקרבו שניהן והנשארים כשרים: וחכ"א אפילו נקרבו כולן ולא נשאר אלא א' אפשר שזה הנשאר הוא של בעל מום לפיכך יצא לבית השריפה והלכה כחכמים: 
+
+Mishnah 6
+
+<b>דם שנתערב במים אם יש בו מראה דם כשר כו': </b>רואין אותו כאילו הוא מים פירושו כמו שאבאר. והוא שאם נפל מן היין או מדם החולין על דם הקדשים והוא דבר מועט עד שאילו היה מים עומד הדם בעינו אדום אז הוא כשר ואם היה הרבה עד שאילו היה מים בטל מראית הדם בטל במיעוטו ואסור לעשות ממנו הזיה: ור' יהודה אומר אין דם מבטל דם אלא אפי' נפל כמו י' ליטרין דם חולין על משקל דרכמון א' מדם קדשים מותר להזות ממנו ולא נאמר בטל במיעוטו שפשוט אצלו בכל דבר מין במינו לא בטיל וכבר נתבאר מדבריו שזה העירוב הוא שיפלו המים או הדומה להן על דם הקרבן ולא שיפול דם הקרבן במים או ביין או בדם אחר וכן נאמר בגמ' לא שנו אלא שנפל מים לתוך דם אבל דם למים ראשון ראשון בטל וזה כבר מבואר וראוי ואין הלכה כר' יהודה: 
+
+Mishnah 7
+
+<b>נתערב בדם פסולין ישפך לאמה בדם תמצית כו': </b>האמה המעבר ששותים ונגרין עליו הדמים אחר זריקתן על המזבח ויוצאין לנחל קדרון נקראת אמה כמו שיתבאר אחרי כן וא"ר אליעזר שהתמצית יש בו מדם הנפש ולפיכך כשר לכתחלה: וענין אם לא נמלך שלא ישאל אותנו אם יזרוק ממנו אם לא אבל אם שאל פי בית דין מורין שישפך אל מקום שפך הדמים כמו שזכרנו ואין הלכה כרבי אליעזר: 
+
+Mishnah 8
+
+<b>דם תמימים בדם בעלי מומין ישפך לאמה כוס בכוסות כו': </b>מה שאמר ר' אליעזר גם כן קרב כוס אחד רוצה בו זוג אחד כמו שאמר באברים והלכה כחכמים: 
+
+Mishnah 9
+
+<b>הניתנין למטה שנתערבו בניתנין למעלה כו': </b>כבר זכרנו בפ' ה' ממסכתא זו שחטאת בהמה דמה למעלה: ודמים הניתנים למטה הן דם עולת בהמה ואשמות ושלמים ובכור ופסח ומעשר וכבר בארנו שלמעלה הוא למעלה מן החוט ולמטה למטה מן החוט ר"ל הקו שמחלק המזבח ואין הלכה כרבי אליעזר: 
+
+Mishnah 10
+
+<b>הניתנין מתנה אחת שנתערבו בניתנין מתנה אחת כו': </b>כבר נתבאר שהחטאת לבדה היא צריכה מתן ארבע והבכור ומעשר ופסח מתנה אחת ובזה הוא המחלוקת בין שניהם ג"כ בעירוב מתן ארבע במתן שתים או שתים במתן אחת: ומה שאמר לא עשית בידך ר"ל שלא השלים מתן ארבע שהמניעה מלעשות שום דבר אינו מעשה: 
+
+Mishnah 11
+
+<b>הניתנין בפנים שנתערבו עם הניתנין בחוץ כו': </b>אומר שאם נמלך אומרים לו ישפך לאמה ואם לא שאל ונתן מן הדם המתערב בפנים מה שיהיה ראוי לתת מדם של חוץ כשר: ואמר ר"ע שהדמים כל זמן שנכנסו להיכל לכפר נפסלו ולא ינתן מהן אחר כן בחוץ כל עיקר: וחכ"א החטאת בלבד לפי שנאמר וכל חטאת אשר יובא מדמה אל אהל מועד לכפר בקדש וגו' אי זה מין שתהיה ואפילו תנואת יחיד הניתנת על מזבח הנחשת אם נכנס דמה לפנים נפסל להזות ממנו על מזבח החיצון והלכה כחכמים בכלן: 
+
+Mishnah 12
+
+<b>חטאת שקבל דמה בשתי כוסות יצא אחד מהן כו': </b>דע שאם יצא מבשר קדשי קדשים חוץ לעזרה נפסל ואסור באכילה וסמך זה למה שנאמר ובשר בשדה טרפה ר"ל שהבשר שיצא חוץ למחיצתו שהוא שדהו הרי הוא כבשר טרפה ואסור באכילה וכן [<small>גירסת יעב"ץ</small> בשר] קדשים קלים שיצאו חוץ לחומה דינו אחד ואם הובא בשר קדשי קדשים אל ההיכל לא יפסל והוא מותר באכילה כמו שזכרנו בפ' ו' כמו שנא' וכל חטאת אשר יובא מדמה ואמרו מדמה ולא מבשרה הנה נתבאר שאם יצא בשר לחוץ נפסל ואם נכנס לפנים לא נפסל וג"כ המחשבה אם חשב עליו לאוכלו בחוץ פסול ואם חשב לאכלו בפנים לא פסול כמו שבארנו בשני מזו המסכתא וחכמים מביאים לראיה אשר הובא מדמה אפילו מקצת דמה ולפיכך אם נכנס מקצת דמה נפסלה ורבי יוסי סמך על ק"ו כמו שאתה רואה אותו דמים היוצאים הם מה שחשב עליהם לזרקו בחוץ והם נקראים דמים פסולים. דבר תורה על ציץ שהוא מכפר טומאת קדשים שנאמר והיה על מצח אהרן ונשא אהרן את עון הקדשים אשר יקדישו בני ישראל וגו' ואח"כ פירש בפרשת אמר אל הכהנים שעון הקדשים שהוא מכפר הוא הטומאה לפי שנאמר אשר יקרב מכל זרעכם אל הקדשים וגו' כבר בארנו בסוף עדיות כי סוף הדבר שעל פיו עושים שאין דם הקדשים מטמא כל עיקר והלכה כחכמים ורבי יהודה: 
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>המזבח מקדש את הראוי לו רי"א כל הראוי לאשים כו': </b>הראוי לו הראוי ליקרב אבל קומץ המנחה אם לא נתקדש בכלי שרת שאינו ראוי ליקרב אינו מתקדש ואפי' עלה על גבי המזבח ומחלוקת רבן גמליאל ורבי יהושע מבואר ויש לכל אחד משניהן דחיה בטענות חבירו ולא יאות כפי כוונתינו לספר טענותיהם ור"ש הולך אחרי דעת רבי יהושע וכלן סומכים על מה שנאמר כל הנוגע במזבח יקדש על מנת שיהא ראוי כמו שהתנה בתחלת המשנה ויש מחלוקת ביניהן על זה כמו ששמעת והלכה כרבי יהושע: 
+
+Mishnah 2
+
+<b>ואלו אם עלו לא ירדו הלן והטמא והיוצא כו': </b>רבי יהודה מביא ראיה ממה שנאמר היא העולה פרט לנשחטה בלילה ושנשפך דמה ושיצא דמה חוץ לקלעים שאם עלתה תרד. רבי שמעון מביא ראיה ממה שנאמר זאת תורת העולה תורה אחת לכל העולין שאם עלו לא ירדו. ומה שאמר הלן ר"ל דם הלן ובשר הלן והלכה כר' יהודה: 
+
+Mishnah 3
+
+<b>אלו לא היה פסולן בקדש הרובע והנרבע והמוקצה כו': </b>אין רבי עקיבא מכשיר מבעלי מומים אלא המומים שיהיו בעין כגון הלובן והשחור ונקודה אדומה על לובן העין והקרום הקשה העולה בעין לצד האף והדומה לה לפי שכגון אלו המומין כשר בעופות כמו שבארנו בפרק ה' שאמרו אין תמות וזכרות בעופות והלכה כרבי חנינא סגן הכהנים: 
+
+Mishnah 4
+
+<b>כשם שאם עלו לא ירדו כך אם ירדו לא יעלו כו': </b>וכולם שעלו חיים ר"ל בעלי מומין והוא דברי ר"ע שהוא מכשיר מבעלי מומין אותן שזכרנו אמר שזהו אחר שחיטה ואם הבהמה חיה תרד: ומה שאמר עולה שעלתה חיה היא עולה כשרה לדברי הכל ולא בא ללמדנו אלא שהמזבח ראוי להפשט ולניתוח אם עבר ושחט בראש המזבח: 
+
+Mishnah 5
+
+<b>ואלו אם עלו ירדו בשר קדשי קדשים ובשר קדשים כו': </b>כל אלו שנאמר מורידין אותו מן המזבח ואפילו העלו אותן אינן ראוין למזבח אבל כלן ראוין לאכילה זולתי הקטרתן אבל היא ג"כ אינה ראויה למזבח וכן כל מה שמנה אחר הקטרה אינו ראוי למזבח אלא אם היה מחובר ר"ל שיהא כקרבן עולה ששורפין אותה כלם ויהיו דבוקים בבשר הדיבוק הטבעי: 
+
+Mishnah 6
+
+<b>וכולם שפקעו מע"ג המזבח לא יחזיר וכן גחלת כו': </b>וכולן שפקעו פי' כל אברים שזכרנו שאם עלו לא ירדו אם פקעו מעל גבי המזבח לא יחזיר וכן גחלת שפקעה ג"כ לא יחזיר ופי' פקעו עפו כמו שאנו רואים במוקדי האש שכל דבר שיש בתוכו לחות הוא עף מן האש כשמתחיל אותו לחות להתנועע ולצאת ומה שאמר קודם חצות ולא אמר כל הלילה לפי שאמר הכתוב היא העולה על מוקדה על המזבח כל הלילה עד הבקר ואילו אמר כל הלילה לבד היה משמעו עד הבקר ולפי שאמר אח"כ עד הבקר אמרו שהוא רמז להרחקה מן הבקר הוא מה שאמרו עד הבקר תן בוקר לבקרו של לילה ועל כן אמרו עד חצות להרחיק אדם מן העבירה כמו שבארנו בתחלת ברכות: 
+
+Mishnah 7
+
+<b>כשם שהמזבח מקדש את הראוי לו כך הכבש כו': </b><b>כלי הלח מקדשין את הלח ומדות היבש מקדש כו': </b>כשם שאמר הכתוב במזבח כל הנוגע במזבח יקדש כך אמר בכל הכלים וקדשת אותם והיו קדש קדשים כל הנוגע בהם יקדש וע"מ שיהא אותו דבר ראוי לאותו כלי או לאותו מקום וכלי הלח הכלים שמקבלים בהם הדם והיין או המים והשמן ומדות היבש מן המדות שמודדין בהן הסלת למנחות וראוי לך לדעת שכלי השרת אם נקבו או נשברו אין מרפאין שבריהן אלא עושין אותן פעם שניה וכן הסכין אם נשמט או נפגם אין מתקנין אותו ואין משחיזין אותו עד שיסיר הפגם וכן בגדי כהנים אם נתלכלכו אין מכבסים אותן אלא עושין בגדים חדשים ומניחים אלו לצורך פתילות כמו שנתבאר בסוכה וטעם כל זה אין עניות במקום עשירות: 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>כל התדיר מחבירו קודם את חבירו התמידים כו': </b>פירוש תדיר תרגום תמיד תדירא וכל הענין מבואר וכבר נזכר פירושו בתחלת סדר זה: 
+
+Mishnah 2
+
+<b>וכל המקודש מחברו קודם את חברו דם חטאת כו': </b>מרצה מכפר ואימורי חטאת אע"פ שנשרפים כלן כמו אברי עולה אבל העולה נשרפת כלה והחטאת אין שורפין ממנה זולתי האימורין וזהו ענין מה שאמר מפני שהן כליל לאשים ר"ל שכל העולה כליל לאשים: ומה שאמר בשלמים מתן ארבע ר"ל שתים שהן ארבע וכבר נתבאר הדינים כלן הנזכרים בהלכה זו בחמישי ממסכת זו ועוד נבאר במנחות שהבכור והמעשר אינם טעונים נסכים ותנופה: 
+
+Mishnah 3
+
+<b>הבכור קודם למעשר מפני שקדושתו מרחם כו': </b>אע"פ שקרבן העוף כולן קדשי קדשים לפי שהוא חטאת או עולה כמו שנתבאר אבל מין הבהמה שיש בה קצת מקדשי קדשים מעלתה גדולה אצלו ממין העוף שכולו קדשי קדשים ולפי שקרא הדם והאימורים קדשי קדשים ידענו שמי שהוציא אימורי קדשים קלים חוץ לעזרה נפסלו אבל בשר קדשים קלים אם עבר והוציאו חוץ לעזרה קודם זריקת הדם לא נפסל הואיל וסופו לצאת: 
+
+Mishnah 4
+
+<b>העופות קודמין למנחות מפני שהן דמים מנחת חוטא כו': </b>מנחת חוטא הוא עשירית האיפה שמקריבה העני על טומאת מקדש וקדשיו או שבועת העדות כמו שזכרנו בתחלת דברינו בזו המסכתא ואמר רחמנא והקריב את אשר לחטאת ראשונה ואמרו בנין אב לכל החטאות שיהיו קודמות לעולות הבאות עמהן בין בעוף בין בבהמה ומה שאמר וכן בהקדשן ר"ל כי בשעה שיפריש קרבנותיו אומר הרי זו חטאת ואחר כך אומר הרי זו עולה: 
+
+Mishnah 5
+
+<b>כל החטאות שבתורה קודמות לאשמות חוץ כו': </b>כל אלו פסוקי התורה: וענין להכשיר שהוא מתקן האדם ומשלים טהרתו והוא מה שנאמר ולקח הכהן מדם האשם ונתן על תנוך וגו': 
+
+Mishnah 6
+
+<b>כשם שהן קודמין בהקרבתם כך הן קודמין באכילתן כו': </b>הרי זה מבואר והלכה כחכמים: 
+
+Mishnah 7
+
+<b>ובכולם הכהנים רשאין לשנות באכילתן לאכלן כו': </b>אמר רחמנא בדברים שהכהן אוכל למשחה אמר למשחה לגדולה כדרך שהמלכים אוכלין ר"ל מטעמים ומאכלים בתבלין וכיוצא בהן והלכה כרבי מאיר: 
+
+Mishnah 8
+
+<b>א"ר שמעון אם ראית שמן שהוא מתחלק בעזרה כו': </b>דבר תורה שמנחת ישראל מקריבין ממנה הקומץ ואוכלים הכהנים הנותר והוא השירים ומנחת כהן שורפים אותה כלה שנאמר וכל מנחת כהן כליל תהיה לא תאכל על כן שורפים הנותר מן השמן שצף על מנחת כהן ואוכלין שאר השמן ממנחת ישראל ועל דעת האומר שאין מתנדב שום אדם שמן לבדו אין שם מה שישרף ולא יתחלק אלא מה שנזכר למעלה והלכה כר"ט שאומר מתנדבים שמן ולא פחות מלוג ומקריבין ממנה קומץ לאשים והנותר יאכל כשאר המנחות אם היתה מנחת ישראל כמו שזכרנו וכן יכול אדם להתנדב יין בלבד ולא פחות מג' [לוגין] כמו שיתבאר בסוף מנחות וזורקין אותו כולו על גבי האשים ואע"פ שהוא מכבה האש במזבח שהוא מצות לא תעשה לפי שנאמר לא תכבה ואמרו הנוטל גחלת מע"ג המזבח וכבה חייב אבל הוא דבר שאין מתכוין מותר ושמא תאמר בהכרח יתפעל כי בשעה שזורק היין על המזבח יכבה אותו בהכרח והעיקר בידינו מודה רבי שמעון בפסיק רישיה ולא ימות דע שאינו מתכבה בהכרח לפי שמעט מן היין או המים והדומה להם מן הדברים הנגרים בשזורקין אותן על האש הגדולה אין מכבין אותם רק כח האש מלהט אותן ונוצחן ועוד שאפשר שיזרק על קרקע המזבח או על קצות העצים שלא נשרפו עדיין ומן הראוי להוסיף על הענין הזה מה שאמרו נסכים שנטמאו עושה להם מערכה בפני עצמה ושורפן. ודע שהתודה קודמת לאיל הנזיר לפי שיש בה מיני מנחה יותר כמו שבארנו במנתות וכן חטאת העוף קודמת לעולת בהמה: 
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>דם חטאת שנתן על הבגד הרי זה טעון כבוס כו': </b>אמר רחמנא בחטאת הנאכלת ואשר יזה מדמה על הבגד וגו' ואמר עוד בה תשחט החטאת ואמרו בנשחטה הכתוב מדבר להוציא חטאת העוף שאין בה דין הכבוס: 
+
+Mishnah 2
+
+<b>חטאת פסולה אין דמה טעון כבוס בין שהיתה כו': </b>נאמר בפירוש מדמה מדם כשרה ולא מדם פסולה והלכה מבוארת: 
+
+Mishnah 3
+
+<b>נתן מן הצואר על הבגד אינו טעון כבוס מן הקרן כו': </b>[למד העיקר היה ממה שנאמר ואשר יזה (לא) מדמה ואמר לא אמרתי אלא בדם הראוי להזאה]: 
+<b>נתן על העור עד שלא הופשט אינו טעון כבוס כו': </b>הכל מסכימים שהעור עם צמרו בשעה שמפשיטין אותו קודם שיעבד ויתקן אותו אינו מטמא כשאר הטומאות אבל הוא ראוי לטומאה ר"ל אם עבדו ותקנו ואמר בחטאת ואשר יזה מדמה על הבגד רבי יהודה אומר מה בגד הראוי לקבל טומאה אף כל הראוי לקבל טומאה והעור שהופשט ראוי ואע"פ שעכשיו אינו מתטמא וכן הדומה לו מן הדברים שאינם מתטמאים כמו שהם אלא אם שינה בהם מחשבה מכמות שהוא עכשיו: ומה שאמר מקום הדם לא כל הבגד שנאמר אשר יזה עליה תכבס: ומה שאמר וראוי לכבוס להוציא כלי העץ והדומה להן ואע"פ שהן מקבלין טומאה אין חייבין כבוס מדם החטאת אם נפל עליהן לפי שאין ראויין לכבוס רק לגרר והלכה כרבי יהודה לפי שסתם לן תנא כותיה במה שאמר ודבר שהוא ראוי לקבל טומאה: 
+
+Mishnah 4
+
+<b>אחד הבגד ואחד השק ואחד העור טעונין כבוס כו': </b>שבירת כלי חרס שבישל בו חטאת דבר תורה ולא נאמר פסוק על השבירה שתהא במקדש אבל עשאוה ככבוס שנאמר בו פסוק ר"ל שיהא במקדש והדין הזה (שדין המקדש) [שדן המקרא] בקרבן דבר בקדשי דמה מן הבגדים במקום קדוש ושבירת כלי חרס שמבשלין אותן בהן אין דין זה בשום חטאת לכבם קדשים אלא בחטאת לבדה ולכך נאמר זה חומר בחטאת מקדשי קדשים: 
+
+Mishnah 5
+
+<b>בגד שיצא חוץ לקלעים נכנס ומכבסו במקום כו': </b>אם נטמא אחר שיצת מפני שאי אפשר להכניס בגד טמא למקדש קורע המקום שעליו הדם ומכניסו למקדש ומכבסו וזה מדרבנן אבל מדאורייתא אינו חייב לכבס אחר קריעה לפי שנאמר על הבגד: ונוקבו שיקוב אותו נקבים קטנים כשיעור שורש קטן כדי שיטהר מטומאתו כמו שנבאר במסכת כלים אבל אם ניקבו נקבים גדולים אינו כלי ואינו ייב לשבר אותו במקדש שנאמר וכלי חרס והוא כבר שברו חוץ למקדש מפני שהנקב הגדול הוא שבירה: 
+
+Mishnah 6
+
+<b>כלי נחשת שיצא חוץ לקלעים נכנס ומורקו כו': </b>דבר תורה ואם בכלי נחשת בושלה ומורק ושוטף במים ומה שאמר פוחתו הוא שישבר אותו אבל אינו חייב במריקה מן התורה שנא' כלי נחשת ואין הפרש בין כלי נחשת ושאר מתכות: 
+
+Mishnah 7
+
+<b>אחד שבישל בו ואחד שעירה לתוכו רותח כו': </b><b>ר' טרפון אומר אם בשל בו מתחלת הרגל יבשל בו כו': </b>הכלים שמשתמשים בהם לבשול ובמאכל הם טעונים מריקה ושטיפה בין שהיו המבושלים בהם קדשי קדשים או קדשים קלים ואין הפרש בזה בין כלי חרס לזולתם ואין כלי חרס טעונים שבירה אלא בחטאת בלבד כמו שבארנו. ומה שאמר רבי טרפון יבשל בו כל הרגל רוצה לומר יבשל בו כל היום כל ימות הרגל וענין כל זה שאם יבשל בו אלו הקדשים יצטרך למרוק הכלי ואז יבשל בו קדשים פעם שניה ורבי טרפון אומר שבמועד אין מחייבין למרוק הכלי כשתכלה האכילה אבל ראוי לו למרוק אותו בסוף היום מפני שהוא עסוק בשמחת הרגל ועכ"פ צריכה מריקה לדברי הכל ואז מבשלים בו ממחרת שאילו לא נמרקו אותו משמנונית המדובק בכלים יהיה נותר ואסור ממחרת לבשל בו. וחכמים אומרים שלא יאחר למרקו אלא כפי זמן האכילה בלבד וכשתכלה האכילה ממרק אותו וסומכין זה למה שנאמר כל זכר בכהנים יאכל אותה ותכף נאמר ומורק ושוטף במים עד זמן אכילה מריקה ושטיפה הכבוס המופלג עד שמסיר מה שנדבק בכלים יקרא מריקה ותוספת הנקיות יקרא שטיפה והוא שיתן מים לתוך הכלי ואינו ממרק בידו הכלי אלא משפשף ואמרו מריקה בחמין ושטיפה בצונן ומה שאמר כמריקת הכוס ושטיפת הכוס רוצה לומר שאינו חייב להפליג עד שיסיר כל הרושם: ושפוד ידוע. ואיסכלא שבכה של ברזל שצולין עליה בשר. ופירוש מגעילן שיסיר השמנונית שנבלעה בשפוד שהנפש מואסת אותה מגזרת געלה נפשי מענין הזה נשתמשו בכל דבריהם גיעול גיעולי עובד כוכבים ומגעילן וזולתן ר"ל להסיר ההגעלה וסדר המעשה הזה לתת אותן הכלים לתוך מים רותחים כשהן על גבי האש ושופכין עליהם מאותן המים ושוטפן במים קרים והלכה כחכמים: 
+
+Mishnah 8
+
+<b>בישל בו קדשים וחולין או קדשי קדשים וקדשים כו': </b>כבר ביאר הגמרא ענין המשנה הזאת ואמר שאם יש בהם בנותן טעם הרי הקלים נאכלים כחמורים ואינם טעונין מריקה ושטיפה ופוסלין במגע אין בהם בנותן טעם אין הקלים נאכלין כחמורין ואינם טעונין מריקה ושטיפה ואין פוסלין במגע וענין פוסלים במגע שיהיו כמו קדשי קדשים שכל הנוגע בהם מן המאכלים יפסל אם יהיו אותן הקדשים פסולים או יהיה כמותן ויאכל בקדושה אם היתה כשרה לפי שנאמר בחטאת כל אשר יגע בבשרה יקדש ואמר יקדש להיות כמוה כיצד אם פסולה תפסל ואם כשרה תאכל כחמור שבה ועל מנת שתהא שם בליעה והוא מה שאמרו כל אשר יגע בבשרה יכול אע"פ שלא בלע ת"ל בבשרה עד שיבלע ואמרו אשכחן חטאת שאר קדשים מנין ת"ל זאת התורה לעולה וכו' והלכה הזאת היא לר"ש שאמר קדשים קלים אינן טעונים מריקה ושטיפה וכבר אמרנו שאין הלכה כר"שי 
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>טבול יום ומחוסר כפורים אינן חולקים בקדשים כו': </b>כבר בארנו פעמים רבות שטבול יום ומחוסר כפורים אינן ראוין לאכול קדשים ולעבוד עבודה לפי שלא נגמרה טהרתן וכבר בארנו בפרק שני מזו המסכתא ועיקר בידינו שכל הראוי לאכילה חולק לאכול והואיל ואלו אינן ראוין עכשיו לאכילה אין נותנין להם חלק שיצנעהו עד לערב ויאכלהו בשעת גמר טהרתן לפי שהכוונה אינה אלא בשעת הקרבה שכן נאמר במנחה זאת תורת המנחה וגו' והנותרת ממנה יאכלו וגו' ונאמר בחטאת הכהן המחטא אותה יאכלנה ונאמר בשלמים לכהן הזורק את דם השלמים לו יהיה ר"ל בכל זה הראוי לאותו מעשה ואין הכוונה לומר שלא יאכל אותן אלא המתעסקים בעבודה: והאונן כבר נתבארו דיניו בתחלת פרק ב' ואסור לו ליגע בקדש אלא אחר טבילה על מנת שלא יסיח דעתו רק שישמר עצמו מן הטומאה ויתן מחשבת לבו בענין הזה ואם לא עשה כן פוסל את הקדשים וכן מחוסר כפורים צריך טבילה לקודש כמו שבארנו בחגיגה ומה שאמר כל שאינו ראוי לעבודה אינו חולק אל תקשה עליך מבעל מום לפי שבעל מום אין משגיחים בו מכלל זה לפי שנאמר בתורה עליו לחם אלהיו מקדשי קדשים וגו' ואמר עוד כל זכר בבני אהרן וגו' לרבות בעלי מומים לחלוקה לפי שהוא קרא כמו שזכרנו והעיקר בידינו אין חולק עד שיהא טהור משעת זריקת דמים עד שעת הקטר חלבים ואם נטמא (בין החולין) *[בינתים] אין חולק: 
+
+Mishnah 2
+
+<b>כל שלא זכה המזבח בבשרה לא זכו הכהנים בעורה כו': </b>דבר תורה והכהן המקריב את עולת איש וגו' ואמרו חז"ל אין הפרש בין האיש והאשה בזה הענין ומה שאמר איש פרט לעולת הקדש רוצה לומר שאם התפיס עולתו לבדק הבית שהעור קדש ואתה יודע ממה שזכרנו שעולה שנשחטה שלא לשמה כשרה אע"פ שלא עלתה לבעלים משום חובה הואיל וזכה המזבח בבשרה וכן הכהנים בעורה: ומה שאמר עולה שעלתה לאיש אינו רוצה לומר עלתה משום חובה אבל רוצה לומר עלתה לגבי המזבח: 
+
+Mishnah 3
+
+<b>עורות קדשים קלים לבעלים ועורות קדשי כו': </b>מקשה כי הקשה עליו בזה ההיקש שהקיש בק"ו ואמר (רחמנא) מזבח יוכיח שזכה בבשרה ולא זכה בעורה אף אתה אל תתמה על קדשי קדשים שאע"פ שזכו בבשרן לא יזכו בעורן השיב על הקושיא הזאת שהמזבח יוכיח שאין לו עור בכל מקום נתבארה התשובה הזאת שאינו קרב במזבח עור כל עיקר לא בעולה ולא בזולתו ואילו היו שום קרבן נקרב בעורו היינו אומר בקדשי קדשים (<small>גי' יעב"ץ:</small> על) המזבח יוכיח שזכה בבשר רוצה לומר האימורים ולא זכה בעור כמו שזכה בעור בקרבן פלוני אבל הואיל והמזבח אינו זוכה בעור בשום פנים ואפילו מן העולה אינו ראוי ללמד ממנו מה שלא זכה בעור קדשי קדשים ונתקיים ההיקש בכהנים שזכו בעור העולה וגם כן יזכו בעור חטאת ואשם: 
+
+Mishnah 4
+
+<b>כל הקדשים שאירע בהם פסול קודם להפשיטן כו': </b>מה שאמר ר"ע אינו אלא בבכור בעל מום כשהתירו מומחה ונשחט על פיו ואפילו בכל ארץ ישראל כמו שיתבאר בבכורות ואח"כ נמצא טריפה שדין אותו העור ליהנות בו והלכה כר' עקיבא: ומה שאמרו חכמים הוא בבכור תמים אם נשחט בעזרה ליקרב כמו שבארנו ונמצא טריפה דינו אצל החכמים שיקבר הבשר וישרף העור והלכה כחכמים: 
+
+Mishnah 5
+
+<b>פרים הנשרפים ושעירים הנשרפים בזמן שהם כו': </b>כבר בארנו פעמים רבות שפרים הנשרפין הן פר של יום הכפורים ופר הבא על כל המצות ופר העלם. ושעירים הנשרפים שעירי יום הכפורים ושעיר עבודת כוכבים. מקומות השריפה ג' אחד מהן בעזרה ושם שורפין פסולי המוקדשין ואמורי קדשים קלים כשנפסלו ג"כ ופרים ושעירים הנשרפים שאירע בהן פסול בין קודם זריקה בין לאחר זריקה והמקים הב' הר הבית ושם שורפין פרים ושעירים הנשרפים שאירע בהן פסול אחר יציאתן מן העזרה ושם אותו מקום בירה והמקום השלישי הוא שקורין בית הדשן והוא מחוץ לכל העיר ודוגמתו אל הקדש כדוגמת המקום הוא חוץ למחנה ישראל אל אהל מועד ששם שורפין פרים ושעירים הנשרפים לפי שנאמר בהן אל מחוץ למחנה ואמר חוץ לשלשה מחנות רוצה לומר מחנה שכינה מחנה לויה מחנה ישראל ונאמר בתורה על פר ושעיר של יום הכפורים שהן מטמאין בגדים שמתטמא בהן בשריפתן או במשאן והוא שנאמר והשורף אותם יכבס בגדיו כי בכל מקום שנאמר בתורה יכבס בגדיו טמא ומטמא כמו שנזכר לפי שהכוונה במאמר הזה שהטמא הזה אם נגע בבגדים בשעת טומאתן והוא מחובר במטמא טימא אותן ואין הכוונה שאינו מטמא זולתי הבגדים שעליו באותה שעה בלבד: ודע העיקר הזה ושמור אותו ועוד נבארהו בתחלת טהרות ואמרו בנין אב לכל הנשרפין שיהיו מטמאין בגדים ועוד יתבארו דיני הטומאה הזאת במקומות ממסכת פרה: 
+
+Mishnah 6
+
+<b>היו סובלין אותן במוטות יצאו הראשונים חוץ כו': </b>דע שפרים ושעירים הנשרפין עצמן אינן מטמאין במגע ואין הבגדים הנוגעין בעצמן מטמאין אבל הן מטמאין אוכלין ומשקין בלבד לא אדם וכלי אבל השורף אותם הוא המטמא בגדים כמו שזכרנו והוא מדאורייתא והטעם שמחמתו יהיה הנושא אותן ג"כ למקום השריפה מטמא בגדים הוא קבלה וסמכוה למה שנאמר בפר העלם והוציא את כל הפר אל מחוץ למחנה אמר כיון שיצאו חוץ למחנה אחת המתעסק בהם מטמא בגדים ור"ל במחנה אחת מחנה שכינה שהיא העזרה והר הבית כנגד מחנה לויה וירושלים כנגד מחנה ישראל. ופירוש ניתך נימס וניגר כאשר יהיה בתחלת השריפה כשנתך הלחות והחכמים החולקים על ר"ש אומרים והשורף אותם בשעת שריפה יכול אף משנעשו אפר (אינן) מטמאין בגדים ת"ל אותם אותם מטמא בגדים נעשה אפר אין מטמא בגדים רוצה לומר המנענע אותו האפר או המוסיף בשריפתן או הנושא אותן אינן מטמאים בגדים מפני הסבה שזכר והלכה כחכמים: 
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>השוחט והמעלה בחוץ חייב על השחיטה כו': </b>דבר תורה שהמקריב קרבנות חוץ למקדש שהוא חייב כרת אמר אשר יעלה עולה או זבח אל פתח אוהל מועד וגו' וטענת רבי יוסי הגלילי על החכמים שהוא אומר שוחט בפנים והעלה בחוץ אע"פ שהעלה דבר פסול שעת הכשר היתה לו אבל שוחט בחוץ לא היתה לו שעת הכשר: ומה שאמר רבי יוסי פטור ר"ל פטור על העליה אבל על השחיטה הכל מודים שהוא חייב לפי שאמרה תורה אל פתח אהל מועד לא יביאנו ולפיכך דעת תנא קמא אם שחט בחוץ והעלה בחוץ שחייב שתים ור' יוסי אומר אחת ואין הלכה כר' יוסי: 
+
+Mishnah 2
+
+<b>טמא שאכל בין קדש טמא ובין קדש טהור כו': </b>הכל מודים שאם נטמא הגוף ואח"כ נטמא הבשר חייב כרת אם אכל מאותו הבשר ולפיכך אין ראוי להקשות על ר' יוסי במה שאמרו לו כיון שנגע בו טמא הוא ואין מחלוקת אלא אם נטמא הבשר ואח"כ נטמא האיש שעבר ואכלו חכמים אומרים חייב כרת לפי שדעתם שהוא איסור כולל ואומרים מגו דנאסר בבשר טהור וחייב עליו יתחייב על זה בכלל כל הקדשים ור' יוסי אין דעתו איסור כולל ואינו אומר מגו דנאסר ועוד יתבאר איסור כולל והדומה לו בכריתות במקומו ושם נבאר איסור כולל מן העיקרים שאנו סומכין עליהן בכל הדברים אבל מצד הגוף אינו חייב כרת אלא אם היה הוא בעצמו טמא ואין משגיחין על טומאת הבשר וזהו מה שנאמר נפש כי תגע בכל טמא בטומאת אדם: ומה שאמר פטור ר"ל פטור מן הכרת אבל הוא חייב מלקות וכתוב בתוספתא דזבחים טהור שאכל טמא והאוכל מן הקדשים לפני זריקת דמים ומן האימורים לפני זריקת דמים הרי זה לוקה את הארבעים ואין הלכה כרבי יוסי: 
+
+Mishnah 3
+
+<b>חומר בשחיטה מבהעליה ובהעליה מבשחיטה כו': </b>כל אלו הדינים קבלה וסמכוה לפסוקים אמרו שוחט להדיוט חייב דכתיב דם יחשב לאיש ההוא אפי' השוחט לאיש ועל העליה נאמר לעשות אותו לה' עד שיכוין בו לה' ואז יהיה בחוץ חייב כרת ובפנים כשר ונאמר בשוחט בחוץ אשר ישחט שור או כשב או עז א' ולא שנים ואמר במעלה לחוץ איש איש מבית ישראל ואפי' היו שנים ונאמר עוד במעלה בחוץ לעשות אותו לה' על כן אמר ר"ש שזה הענין נופל על כל אבר ואבר ולפיכך אם העלה בחוץ חייב על כל אבר ואבר ר' יוסי אומר שהוא נופל על הקרבן כולו ועל כן אומר על השלם חייב ולא על החסר ורבי יוסי אומר ג"כ שלא יקרא לו שם המעלה אפילו בחוץ אלא במזבח ומביא ראיה ממנוח שנאמר בו ויעל על הצור לה' והלכה כרבי יוסי בכולן: 
+
+Mishnah 4
+
+<b>אחד קדשים כשרין ואחד קדשים פסולין שהיה כו': </b><b>הקומץ והלבונה והקטרת ומנחת כהנים ומנחת כו': </b>היו פסולן בקדש כגון הלן ויוצא ונשחט חוץ לזמנו וחוץ למקומו וחטאת ופסח ששחטן שלא לשמן והביא ראיה על כל זה ממה שנאמר לעשות אותו לה' כל הנעשה לה' חייבין עליו בחוץ וכל אלו שמנאן בכאן דינן שנשרפו כליל כמו שבארנו בפרק ארבע ואין הלכה כר' יהושע: 
+
+Mishnah 5
+
+<b>המקריב קדשים ואימוריהם בחוץ חייב מנחה כו': </b><b>מנחה שלא נקמצה כו': </b>ענין מה שאמר קדשים ואימוריהם שיקריב אותן כלן ולא יבדיל בין האימורים שאין לנו לומר גוף הזבח חוצץ בין האימורים ובין האש לפי שעיקר בידינו מין במינו אינו חוצץ אבל המנחה אם לא נתקמצה [<small>גי' יעב"ץ</small> אינו] הרי הוא פטור לפי שהקומץ ידוע הוא כמו האימורים הלא תראה כי לפי שנקמץ וחוזר לתוכה הרי הוא דומה לאימורים וחייב: 
+
+Mishnah 6
+
+<b>הקומץ והלבונה שהקריב את אחד מהן בחוץ כו': </b><b>הזורק מקצת דמים בחוץ חייב רא"א אף המנסך כו': </b>כבר ידעת מדברי תורה שהקומץ עם כל הלבונה ישרף. ושני בזיכי לבונה הם שהיו על מערכת הלחם ר"ל לחם הפנים ושורפין ג"כ אותן השני בזיכין כל יום שבת ושבת שנאמר ונתת על המערכת לבונה זכה. וכבר נתבאר לך במסכת סוכה שבסוכות מנסכים מים על גבי המזבח ור"א סבר שזה חייב מן התורה ולפיכך אמר שהנמסך בחג בחוץ חייב ואין הדבר כן לפי שאינו אלא הל"מ [ע' תמיהת תוי"ט]: ודברי ר' נחמיה אינו אלא בשירי דמים הפנימים אבל שירי דמים החיצונים הכל מודים שהם שירי מצוה ולא מעכבין ולפיכך זורק בחוץ פטור ואין הלכה כרבי אליעזר בדבריו ולא כרבי נחמיה: 
+
+Mishnah 7
+
+<b>המולק את העוף בפנים והעלה בחוץ חייב מלקות כו': </b>כבר ידעת ממה שהקדמנו שמליקה בפנים ושחיטה בחוץ ואם נתחלף הענין הרי זה פסול והוא נבלה ולפי העיקר הזה יתבאר המאמר הזה כלו מחלוקת ר"ש וחכמים אינו אלא בשוחט בלילה שחכמים אומרים אם שחט קדשים בפנים בלילה והעלה בחוץ פטור שאין במקדש שחיטה בלילה ויהיה הזבח פסול כמו שבארנו בתחילת דברינו ולפיכך אינו חייב על ההעלאה ההיא שום דבר אבל אם שחט בלילה בחוץ והעלה בחוץ חייב מפני ששחיטה בחוץ בלילה כשירה היא ולפיכך חייב על השחיטה בחוץ ועל ההעלאה בחוץ וחולק ר"ש על זה ואומר כשם ששוחט בחוץ בלילה והעלה חייב כך אם שחט בפנים בלילה והעלה בחוץ חייב על ההעלאה והוא ענין מה שאמר כל שחייבין עליו בחוץ חייבין על כיוצא בו בפנים שהעלהו בחוץ חוץ מהשוחט עוף בפנים והעלהו בחוץ שהוא פטור אף על פי שאם שחט והעלה בחוץ חייב כמו שזכרנו ואין הלכה כר' שמעון: 
+
+Mishnah 8
+
+<b>החטאת שקבל דמה בכוס אחד נתן בחוץ כו': </b>אם נתן בחוץ בראשונה וחזר ונתן בפנים חייב על שזרק בחוץ לפי שכולו ראוי לבא בפנים אבל אם נתן בפנים וחזר ונתן בחוץ הרי הוא כשר ופטור לפי שהוא שירים. ומה שאמר בכאן חייב הוא דעת ר' נחמיה שאמר שירי הדם שהקריבו בחוץ חייב ודבריו נראה ומה שאמר כשם שדמה פוטר את בשרה רוצה לומר אם שחט שתיהם בפנים וזרק דם אחד מהן הותר בשר שתיהן לאכילה מפני שכשם שמתיר הדם הזה לאחת מתיר גם חבירתה ויהיו שתיהן כדבר אחד והענין כלו מבואר: 
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>פרת חטאת ששרפה חוץ מגיתה וכן כו': </b>פרת חטאת נקראת פרה אדומה לפי שנאמר בה חטאת היא ועוד יתבארו משפטיה במסכת מיוחדת לה ודינה שתשרף על עצים מסודרים כמין גת במקום ששוחטים אותה בהר המשחה ואם שרפה חוץ למקום ההוא פסולה ודוגמת המקום הזה לשרפתה כדוגמת העזרה לקרבנות ולפי שאם יעלה על הדעת שאם שרפה במקום אחר שהוא חייב כמו שהקריב בחוץ הודיע אותנו שאין הדבר כן שנאמר ואל פתח אהל מועד: 
+
+Mishnah 2
+
+<b>הרובע והנרבע והמוקצה והנעבד והאתנן כו': </b>אותו ואת בנו הוא שישחט אחד משניהן וישאר השני ויהיה זה הנשאר קרבן שאין מותר להקריבו עד למחרת היום לפי שנאמר אותו ואת בנו לא תשחטו ביום אחד. ומחוסר זמן הוא שלא שלמו לו אחר שנולד ז' ימים שנאמר שבעת ימים יהיה עם אמו וביום השמיני תתנו לו והוצרך בה להשמיענו אלו השלש שאילו אמר בעלי מומין היינו אומרים לפי שהן כעורים למראה וחכ"א עליהם שהוא פטור הואיל ואינן ראוין אבל תורים שלא הגיע זמנה שאין בהם מום אין חולקים בהם חכמים ואילו אמר ג"כ תורים שלא הגיע זמנם היינו אומרים לפי שאינן נפסלין אחר הכשרות ולפיכך יחייב ר"ש אבל בעלי מומין שהוקדשו להקרבה ונדחו לפיכך אמרו פטור כשהקריבן בחוץ ואילו השמיענו שתי המצות הללו היינו אומרים לפי שהפסלות בגוף הזבחים אבל מחוסר זמן ואותו ואת בנו שהן נפסלין בטעם חוץ לגופם אין חולק עליהם ר"ש לכן הודיענו שהוא חולק בכל והלאו הזה הוא מה שנאמר לא תעשון ככל אשר אנחנו עושים פה היום ומה שאמרו חכמים כל שאין בו כרת אין בו בלא תעשה אין הענין שחייב כרת ומלקות שזה לא יבא לעולם כמו שבארתי בכתובות ובבבא קמא ובמכות אבל הכוונה שהלאו הזה הוא אזהרה לכרת שאין לוקין עליו ואין הלכה כר"ש בכולם: 
+
+Mishnah 3
+
+<b>מחוסר זמן בין בגופו בין בבעליו איזהו הוא מחוסר כו': </b>לפי שהקדים בהלכה שלפני זאת שאם הקריב בחוץ מחוסר זמן אינו חייב כרת ביאר ואמר שאין הפרש בין שהוא מחוסר זמן בגופו כמו שבארנו והוא שלא שלמו לו ז' ימים או שיהיה מחוסר זמן בבעלים והוא שאינו ראוי לבעליו. ואח"כ ביאר איך הוא מחוסר זמן בבעלים ואמר הזב והזבה והיולדת ואמרו בגמ' אתי נזיר בהדייהו וזה הכרח כמו שיתבאר עכשיו ומאשר בארנו בתחלת מסכת זו תדע שכל אלו האנשים יש בקרבנותיהם חטאת ועולה והמצורע לבדו יש בקרבנותיו אשם והנזיר לבדו יש בקרבנותיו שלמים: ומה שאמר אשמו ר"ל מחויב אשם ומי הוא הוא המצורע ולא היו פטורים אלא לפי שהן עומדים בטומאה או בהרחקה ואינן ראוין לקרבן עד שמקריבין החטאת והאשם שהן חייבין בפנים ואח"כ יהיו ראויין לקרבן עולה או שלמים אם היה נזיר ולפיכך אם קדם הקרבן שמכשיר אותן והוא החטאת או האשם ויצאו מכלל מחוסר זמן ואח"כ הקריב כל מה שמקריב אח"כ עולותיהן או שלמיהן בחוץ חייב לפי שבעלי הקרבן הזה אינן מחוסרי זמן ולפיכך היה הקרבן ראוי ואינו מחוסר זמן בעליו וידוע שבשר חטאת ואשם ובשר קדשי קדשים ר"ל זבחי שלמי צבור ובשר קדשים קלים ומותר העומר ושתי הלחם ולחם הפנים ושירי מנחות כולן נאכלים ואינן נקרבין על גבי המזבח. ורחמנא אמר על מעלה בחוץ אשר יעלה עולה או זבח ואמר ומה עולה שראויה להעלאה אף כל שראוי להעלאה: ויוצק הוא שיוצק השמן על המנחות והוא מה שנאמר ויצקת עלה שמן. ובולל ר"ל שבולל הסולת בשמן שנאמר בלולה בשמן למנחה. ופותת הוא הפותת לחם המנחות כמו שנאמר פתות אותה פתים. ומולח הוא נותן המלח למנחה שנאמר על כל קרבנך תקריב מלח. ומניף הוא שנאמר והניף אותם תנופה ומגיש הוא שנאמר והגישה. ועוד יתבארו הדברים שצריכים תנופה והגשה בה' ממנחות. ומסדר את השולחן הוא המסדר לחם הפנים על השולחן והביאו ראיה על שהעושה שום מעשה מכל המעשיות האלו בחוץ שאינו חייב כרת ממה שנאמר במעלה בחוץ אשר יעלה עולה או זבח אמרו מה העלאה שהוא גמר עבודה. [אף כל שהוא גמר עבודה] וכשאתה מעיין בהן יתבאר לך כל זה. ומטעם זה אמר אין חייבין עליהן לא משום זרות וכו' ר"ל שאם עשה שום עבודה מעבודות אלו זר או טמא או מחוסר בגדים או שאינו רחוץ ידים ורגלים אינו חייב מיתה אע"פ שהוא פוסל אותו דבר וכבר בארנו בפ"ט מסנהדרין שזר וטמא ומחוסר בגדים ואינו רחוץ ידים ורגלים אם שמשו במקדש שחייבין מיתה בידי שמים וזכרנו ראיית כל אחד מהן ונתבאר בכאן שאינו כן באיזה שמוש שיהיה אלא שיעבוד עבודה גמורה ואז יתחייב מיתה בידי שמים אבל אלו הנזכרים אין בהם מיתה וכבר נתבאר בגמ' יומא הדברים שחייב עליהם מיתה ואמרו ארבע עבודות חייב עליהם הזר מיתה ואלו הם זריקה והקטרה וניסוך המים וניסוך היין ובכלל מה שאמר זריקה נכלל כל ההזאות בין בפנים בין בחוץ וכן זר שסודר שני גזירי עצים חייב והוא שמקריבים עם תמידים של כל יום כמו שבארנו בשני מיומא לפי שהן חשובים להם כהקטר: 
+
+Mishnah 4
+
+<b>עד שלא הוקם המשכן היו הבמות מותרות וכו': </b>אמרו כי מה שנאמר וישלח את נערי בני ישראל שהם הבכורות שהעבודה לעולם אינה אלא בבכורות מאדם ועד מרע"ה מותר לעובד כוכבים עכשיו להקריב עולות לשם בכל מקום שירצו על מנת שיהא במה שיבנו אותה אבל הם אמרו אסור לסייען ולעשות שליחותן לפי שאנו מצויין שלא להקריב בכל מקום ומותר לנו להורותם וללמדם איך יעשו והוא מה שאמר ולאורינהו שרי ואיסור ההקרבה בבמה משהוקם המשכן הוא ממה שנאמר ואל פתח אהל מועד לא הביאו וכן עבודה בכהנים היא (מאז) [מבואר] מפסוקי תורה: 
+
+Mishnah 5
+
+<b>באו לגלגל והותרו הבמות קדשי קדשים נאכלים כו': </b>הגלגל לא היה בו בית בנוי אלא המשכן בעצמו שהיה במדבר אלא לפי שתלה הכתוב איסור הבמות במחנה והוא שנאמר אשר ישחט שור או כשב או עז במחנה ונתן טעם בזה למען אשר יביאו בנ"י את זבחיהם וגו' וזהו איסור הבמות לפי שמיום שפסקו המחנות ונכנסו לארץ ר"ל ארץ כנען והוא הזמן שבאו לגלגל נסתלקה מצות לא תעשה זו ונשאר מותר שכל מי שרוצה להקריב בבמה מקריב כמו שהיה קודם המשכן שלא נאסר זה אלא במדבר במקום שהיו המחנות וראה גם ראה מה שאמר וקדשים קלים בכ"מ לפי שלא היה שם מחנה ידוע ופשטו בנ"א בארץ: 
+
+Mishnah 6
+
+<b>באו לשילה נאסרו הבמות לא היה שם תקרה כו': </b>נקרא שילה בית וכן כתוב ותביאהו בית ה' שילה ונקרא משכן והוא מה שנאמר ויטש משכן שילה לפי שהיה כמו שאמרנו ואחר שהיה שם בנין אז הוא מנוחה לפי שנתיישבו ולא היתה שם נסיעה וה' צוה שלא להקריב בבמות לכשתהיה שם מנוחה והוא מה שנאמר כי לא באתם עד עתה אל המנוחה ומכאן ראיה שבשעה שיגיעו אליה שיהא אסור עליהן להקריב בבמות. וכבר ידעת שמעשר שני טעון הבאת מקום אבל לא הזכירו כשזכר הגלגל לפי שלא נתחייבו אז במעשר עד שכבשו את הארץ וחלקוה אחר י"ד שנה משנכנסו לארץ ז' שכבשו ושבע שחלקו והזמן הזה הוא שעמד אהל מועד בגלגל אח"כ בנו הבית בשילה ועמד על מכונו והשכינה שרויה בתוכו ג' מאות וס' ותשע שנים. וענין בכל הרואה שהוא שכל זמן שעומד אפי' ברחוק ורואה שום דבר מן הבית מותר לו שיאכל באותו מקום קדשים קלים ומעשר שני וזו קבלה ואין ספק שהנביאים שראו אותו הבית עשו זה ולמדוהו וסמכו זה למה שנאמר פן תעלה עולותיך בכל מקום אשר תראה [בכל מקום אשר תראה] אי אתה מעלה אבל אתה אוכל בכל מקום שאתה רואה: 
+
+Mishnah 7
+
+<b>באו לנוב ולגבעון הותרו הבמות קדשי קדשים כו': </b>אחר שחרב מקדש שילה בעונות אבותינו הקימו אהל מועד שנעשה במדבר בנוב אח"כ חרב נוב הקימו אותו בגבעון ועמד בגבעון ובנוב נ"ז שנה ובתוך זמן זה היתה ההקרבה מותרת בבמות לפי ששילה היא המנוחה שרמז עליה הכתוב וירושלים היא הנחלה כמו שנבאר ונאמר באיסור הבמות כי לא באתם עד עתה אל המנוחה ואל הנחלה ואילו היתה כוונת הכתוב לומר שמאחר שיגיעו אל המנוחה אסרו הבמות לעולם לא היה אומר ואל הנחלה אבל הכוונה כי מאחר שהגיעו למנוחה נאסרו כל הבמות וכיון שהגיעו אל הנחלה נאסרו ג"כ והראיה שהן מותרות בין המנוחה והנחלה והוא מה שאמר למה חלקן הכתוב ליתן היתר בין זה לזה ובתוך הזמן שהיה המקדש בשלה ושהיה בירושלים היתה השכינה בנוב ובגבעון: ולא זכר מעשר שני לפי שהוא נאכל במקום שנאכלים קדשים קלים לעולם ולפי שהיה מותר להן להקריב בכ"מ באותו זמן הותר להן ג"כ לאכול בכ"מ והוא מה שאמר קדשים קלים בכל ערי ישראל ואי אפשר זה בקדשי קדשים לפי שנאמר בהן במקום קדוש תאכל בחצר אהל מועד ובזמן שאין מותר לאכול קדשים קלים בכל מקום יהיה המעשר טעון הבאת מקום והוא מה שאמר לא תוכל לאכול בשעריך מעשר דגנך וגו' ולא נאמר בזמן הגלגל בכל ערי ישראל לפי שלא היו לישראל עדיין ערים ברשותן אבל היו עסוקים בכיבושן: 
+
+Mishnah 8
+
+<b>באו לירושלים נאסרו הבמות ולא היה להם עוד היתר כו': </b>נקרא ירושלים נחלה להבאת קדושתה ועמידתה לעולם ועליה אמר הנביא ונחלתו לא יעזוב לפי שאמר בתחלת דבריו שהשם בחר בירושלים לשכינתו ובחר בישראל לסגולתו [יתברך] אח"כ אמר שהקב"ה ישמור העם הזה אשר בחר בו במקום ההוא אשר בחר בו ג"כ שנאמר כי בחר ה' בציון וגו' כי יעקב בחר לו יה וגו' כי לא יטוש ה' את עמו וגו' וביאר גודל מעלתה ואמר זאת מנוחתי עדי עד וגו'. וענין לפנים מן הקלעים לפנים מכותלי העזרה כמו שבארתי פעמים רבות: 
+
+Mishnah 9
+
+<b>כל הקדשים שהקדישן בשעת איסור במות והקריבן כו': </b>בעשה ולא תעשה שעבר על מצות עשה ועל מצות לא תעשה שנאמר השמר לך פן תעלה עולותיך וכבר בארנו בסוף מכות שהעיקר בידינו כל מקום שנאמר השמר פן ואל אינו אלא מצות לא תעשה והעברה על עשה הוא מה שנאמר שמה תביאו עולותיכם וגו' ראיה שלא יקריב אלא במקום שיבחר ומעקרי למודינו לאו הבא מכלל עשה עשה וכבר בארנו זה ביבמות ומכות. וחייבים עליהן כרת לפי שהקדישן בשעת היתר במות אפי' הקריב אותו או בחוץ אינו חייב כלום ואינו חייב כרת אם הקריבן בחוץ אלא על קרבן שאם הקריבו בשעת הקדישו בחוץ חייב כרת כמו שהיה במדבר בזמן שהיה אסור להקריב בחוץ והפרק השלישי שאמר בו הרי אלו בעשה לפי שהקדיש בשעת איסור הבמות ולא הקריב אז במקדש והואיל והקריב חוץ למקדש כבר עבר על מה שנאמר שמה תביאו כמו שבארנו: 
+
+Mishnah 10
+
+<b>אלו קדשים קרבין במשכן קדשים שהוקדשו כו': </b>כבר זכרנו שהיה זמן שיש בו משכן ומקריבין בבמות והודיענו שאין מקריבין אפילו באותו זמן בבמה אלא קרבנות יחיד וע"מ שלא התנה עליהן להקריבם במשכן ואלו הדברים שאמרנו לא היה אלא בבמת צבור ונאמר בכל אחד מהן זכרון מזבח או זכרון ה' או זכרון קדש או זכרון אהל מועד נאמר בסמיכה לרצונו לפני ה' ונאמר וסמך ידו ונאמר בשחיטת צפון צפונה לפני ה' ונאמר במתנות סביב וזרקו את הדם על המזבח סביב ונאמר בתנופה תנופה לפני ה' ונאמר במנחה והגישה אל המזבח ונאמר בכהן [וזרק הכהן] (בכלי) [בגדי] שרת לשרת בקדש ונאמר בכלי שרת אשר ישרתו בם בקדש ונאמר ריח ניחוח אשה לה' ונאמר מחיצה לדמים הוא שרושם בחצי גבהו של מזבח עד שיתן למעלה ולמטה כמו שנתבאר שנאמר והיתה הרשת עד חצי המזבח. ונאמר בקדוש ידים ורגלים בבאם אל אהל מועד ירחצו מים וענין מה שאמר הזמן הוא שיפסיד המחשבה בזמן ויהיה פיגול כמו שזכרנו פירושו בפ' עשירי מזו המסכתא. ומה שאמר הטמא ענינו שאין מקריב טמא אע"פ שהוא זר לפי שזר הוא כשר בבמה קטנה כמו שזכר באמרו כיהון ובגדי שרת וכו' וכן פירש הגמרא: 
+<small>סליק ממסכת זבחים</small> 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Kodashim/Rambam on Mishnah Zevachim/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Kodashim/Rambam on Mishnah Zevachim/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..b1c1aa0ec55fa8d0ede740cb10910f1ecc0c728c
--- /dev/null
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+Rambam on Mishnah Zevachim
+רמב"ם על משנה זבחים
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Zevachim
+This file contains merged sections from the following text versions:
+-Vilna edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה זבחים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כל הזבחים שנזבחו שלא לשמן כשרים אלא שלא עלו לבעלים לשם חובה כו': </b>מה שאמר כשרים ר"ל כשנגמרה העבודה לשם הזבח אע"פ ששחט שלא לשמן כגון ששחט עולה לשם חטאת ואח"כ נודע שהוא קרבן עולה אז הוא מקבל הדם לשם עולה וישלים העבודה לשם עולה אע"פ שהעולה הזאת לא עלתה לבעלים: וממה שאמר לבעלים תבין שאינו מדבר אלא על הקרבנות שיש להן בעלים ידועים אמנם קרבנות הצבור אין פוסלת אותן שחיטה שלא לשמן שכך אמרו רז"ל קרבנות הצבור סכין מושכתן לכמות שהן וסמך הדין הזה לקרבנות יחיד ממה שנאמר מוצא שפתיך תשמור וגו' כאשר נדרת נדבה וכבר בארתי לך שהנדר אינו נדבה ולכן אמר אם כמה שנדרת עשית יהיה נדר ואם לאו נדבה ר"ל אם שחט לשם זבח ולשם בעלים אז הוא עולה לבעלים משום חובה ויצא ידי נדרו ואם אירע בשחיטה שינוי כוונה ושחט שלא לשמן או שלא לשם בעלים הרי הוא כשר אלא שהוא נדבה ונשאר עליו הנדר שנדר. וממה שאמר שלא לשמן ראיה שאם שחט סתם שהוא כשר ועלה לבעלים ובא הכתוב בפסח ואמר ועשית פסח ואמר בפירושו שיהיו כל עשיותיו לשם פסח ועוד בא כתוב אחר ואמר ואמרתם זבח פסח הוא לה' שיהא זביחה לשם פסח ושני הכתובים האלה האחד לשלא לשמן שהוא פסול והכתוב האחר לשלא לשם בעלים ונאמר בחטאת ושחט אותה לחטאת שתהא שחיטה לשם חטאת וכן אמר ולקח הכהן מדם החטאת וכפר עליו הכהן מחטאתו אשר חטא ראיה שהוא צריך קבלה לשמה וזריקה לשמה ולכן אם נשחטה שלא לשמה או שלא לשם בעלים פסולה שנאמר וכפר עליו הכהן עליו ולא על חברו וצריך שתדע מה שאמר ושחט אותה לחטאת לשם אותו החטאת ודע שאם שחט החטאת לשם חולין כשרה ולא עלתה לבעלים אבל תפסל אם נשחטה לשם קדשים אחרים וזהו מה שאמר ולא יחללו את קדשי בני ישראל קדשים מחללים קדשים ואין חולין מחללין קדשים. וזמנו של פסח הוא יום י"ד בניסן אבל אם ישחט ביום אחר שאינו יום י"ד ושחטו לשמו פסול ושלא לשמו כשר וזה מבואר וכבר נזכר בפסחים ורבי אליעזר מביא ראיה ממה שנאמר כחטאת כאשם ואינו כן בענין זה לפי שלא מצינו באשם מיעוט כמו שמצינו בריטאת ושחט אותה לחטאת ואע"פ שנאמר באשם אשם הוא לא נאמר בשעת שחיטה כמו שנאמר בחטאת אבל נאמר בו אחר גמר הקטרת אימורים ואין הלכה כר"א: 
+
+Mishnah 2
+
+<b>יוסי בן חוני אומר הנשחטים לשם פסח ולשם חטאת פסולין כו': </b>יוסי בן חוני חולק על ת"ק ואומר שזה שאמר בשאר זבחים שלא לשמן כשרים על מנת שלא ישחוט אותם לשם חטאת או לשם פסח אבל אם שחט עולה או שלמים לשם חטאת או לשם פסח אותו הקרבן פסול וחולק ר"ש אחי עזריה על יוסי בן חוני ועל ת"ק ואמר ששאר זבחים אם שחטן לשם זבח שהוא גדול מהם בקדושה ה"ז כשר ואם שחטן לשם זבח שהוא פחות מהם בקדושה ה"ז פסול ומביא ראיה ממה שנאמר ולא יחללו את קדשי בני ישראל אין מורידין אותן מקדושתן ובאר איך יהיה זה ועוד יתבאר לך בפרק ה' מהמסכת הזאת מה הם קדשים קלים ומה הם קדשי קדשים ושם ג"כ יתבאר שהבכורות והמעשר והשלמים כלן קדשים קלים ויש יתרון מעלה לשלמים לפי שהן טעונין מתן ארבע וסמיכה ונסכים ותנופת חזה ושוק ואין בבכור ובמעשר שום דבר מזה כמו שיתבאר בזה הסדר כל ענין מהם במקומו והלכה כתנא קמא: 
+
+Mishnah 3
+
+<b>הפסח ששחטו בשחרית בארבעה עשר שלא לשמו כו': </b>כבר ידעת מה שאמרה תורה בפסח בין הערבים והודעתיך שפסח ששחטו בלא זמנו שלא לשמו כשר ואומר רבי יהושע שזמנו לענין שלא לשמו הוא זמן שחיטת בין הערבים אבל קודם לכן אם שחטו בתחלת היום לא. בן בתירא אומר יום י"ד מקצתו ראוי ולפיכך כל זמן ששחטו שלא לשמו יום י"ד פסול אפילו בתחלת היום וכבר ידעת שהעולה כליל לאשים כמו שבארנו בתחלת דברינו ואין הלכה כבן עזאי והלכה כבן בתירא: 
+
+Mishnah 4
+
+<b>הפסח והחטאת ששחטן שלא לשמן קבל והלך וזרק שלא לשמן כו': </b>זה מבואר לפי שאנו הולכים אחר המחשבה באלו הארבע עבודות וכשחשב באחת מהן שלא לשמו פסול הזבח אם היה חטאת ופסח ואם היה שאר זבחים לא עלו לבעלים כמו שזכרנו וכבר באר ר"ש טעם מה שאמר וחכ"א עבודה שאפשר לבטלה שמה עבודה. וראוי שתדע מה שאמרו הולכה בזר פסולה ונאמר בסיפרא מקבלה ואילך מצות כהונה. ומה שאמר ר"א מקום שהוא צריך להלוך הוא שיוליך הדם ממקום הזבח למבית לעזרה ר"ל אצל המזבח ומקום שאינו צריך הוא שיוליך אותו חוץ לעזרה. ואין הלכה כר' אלעזר ולא כר"ש: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כל הזבחים שקבל דמן זר אונן טבול יום מחוסר בגדים כו': </b><b>נשפך הדם על הרצפה ואספו פסול כו': </b><b>נתנו על גבי הכבש שלא כנגד היסוד כו': </b>כל מי שאינו כהן נקרא זר שנאמר וזר לא יקרב אליכם. והזר הקרב יומת. אונן נקרא האדם שימות לו מת שחייב עליו אבלות ויום המיתה בלבד הוא אונן מדאורייתא ואסור לו לאכול בקדשים כל זמן שהוא באנינות שכן כתוב בתורה ותקראנה אותי כאלה ואכלתי חטאת היום וכן אינו עובד אלא אם היה כ"ג שהוא מקריב אונן כמו שנתבאר בסוף הוריות. וטבול יום לא נגמרה טהרתו עד הערב שנאמר ובא השמש וטהר ולפיכך אינו עובד. ומחוסר בגדים הוא כהן הדיוט שלא יהא בפחות מד' בגדים והם כתונת ומכנסים מצנפת ואבנט וכ"ג בפחות מח' בגדים והם ארבעה הנזכרים מוסף עליהן ציץ וחשן ואפוד ומעיל ואלו הן הנקראים בגדי זהב כמו שנתבאר בכפורים ונאמר וחגרת אותם אבנט אהרן ובניו ואומר והיתה להם כהונה לחקת עולם ואמרו בזמן שבגדיהם עליהם כהונתם עליהם אין בגדיהם עליהם אין כהונתם עליהם ודע כי כמו שמחוסר בגדים פסול כן מיותר בגדים פסול ואפילו מוסף כל שהוא בבגדיו וראוי עלי לזכור בכאן שכהן אסור לעבוד בתפילין של יד לפיי שהן חוצצין בין הבגד לגופו ורחמנא אמר יהיו על בשרו שלא יהא דבר חוצץ בינם לבין בשרו אבל של ראש הן על השער בין הציץ והמצנפת ואינן מתכסין במצנפת. ומחוסר כפורים הוא הזב והזבה והמצורע והיולדת כשנגמרה טהרת כל אחד מהן קודם הבאת קרבנו המיוחד לו כמו שאמרנו הוא הנקרא מחוסר כפורים ואסור לו לאכול קדשים עד שיביא כפרתו כמו שבארנו בסדרים שלפנינו ומצאנו הכתוב אומר במחוסר כפרה שהוא מחוסר טהרה ולפיכך הוא פסול לעבודה שכך אמר רחמנא ביולדת שהיא מחוסרת כפרה וכפר עליה הכהן וטהרה מכלל שהיא טמאה קודם לכן. ושלא רחוץ ידים ורגלים ג"כ פסול שנאמר ורחצו אהרן ובניו ממנו את ידיהם ואת רגליהם בבואם אל אהל מועד חקת עולם לו ולזרעו לדורותם ואמר עוד בבגדים חקת עולם כמו שזכרנו ולפיכך כמו שמחוסר בגדים פסול כמו שזכרנו כן מי שלא רחוץ ידים ורגלים. והואיל וזכרתי קדוש ידים ורגלים אזכיר סדר עשייתן וענין הכרחי מדיניו. סדר עשייתו שישים ידו הימנית על רגלו הימנית וידו השמאלית על רגלו השמאלית ומשלח המים מן הכיור עליהם וחוכך רגלו בידו בשעת רחיצה והוא כפוף לא ישב על הקרקע שאין ישיבה במקדש שנאמר לעמוד לשרת בשם ה'. לעמוד לפני ה' לשרתו ואסור לרחוץ בכיור עצמו שנאמר ממנו ולא בתוכו ולא יהיה בכיור מים פחות ממה שיספיק לד' כהנים שנאמר ורחצו אהרן ובניו ממנו והיו בני אהרן אלעזר ואיתמר ופינחס ואין צריך שיהיו מימי הכיור מן המעיין רק כל המים כשרים ואם קידש ידיו ורגליו וחשך עליו היום חייב ממחרת לקדש שנית לפי שידיו נפסלו בלינה ואם הוציא ידיו חוץ לחומת העזרה אינו חייב לקדש שנית ואם יצא כל גופו מקדש שנית ואם נטמאו ידיו מטבילים והם טהורים כמו שנבאר במקומות מסדר טהרות ואינו חייב לקדש שנית  (וכבר זכרנו לך ביומא שכל המשתין אפילו נטמא גופו יטבול ואינו מקדש שנית) [ואם נטמא גופו יטבול ויקדש שנית וכבר זכרתי לך ביומא שכל המשתין מקדש שנית] וכבר נתבאר מי שמקדש שנית. ואחזור להשלים הפירוש אמר ערל ונאמר ביחזקאל כל בן נכר ערל לב וערל בשר נתן הערל כמו בן נכר שהוא פסול בלי ספק ומה שאמר טמא כגון שנטמא באיזה דבר מן הטומאות כמו שיתבארו חלקיהן בסדר טהרות. יושב שנאמר לעמוד לשרת שלא תהיה עבודה אלא מעומד וכשם שאין בין ידיו ובין הכלי חציצה כך לא תהא בין רגליו ובין הארץ חציצה. אמרו רצפה מקדשת וכלי שרת מקדשין ר"ל העזרה תקדש הנכנס בתוכה כמו שמקדשין כלי שרת הדבר הנכנס בהן מה כלי שרת אין דבר חוצץ בינו לבין הכלי אף קרקע לא יהא דבר חוצץ בינו לבין הרצפה בין שיהא החוצץ כלי או אדם או בהמה והעבודה לא תהא אלא בימין ר"ל קבלת הדם וזריקתו והוא מה שאמר כ"מ שנא' בו יד אינה אלא ימין [אצבע אינו אלא ימין] וזה בענייני העבודה בלבד הוא מה שאומרים כ"מ שהוא אומר יד סתם הוא ימין ור"ש אומר הואיל ואינו אומר בקבלת יד אלא ולקח מדם הפר ולקחת מדם אם קבל בשמאל כשר וחכמים אינן למדין אלא מן האצבע לפי שנאמר בקבלה אצבע וזה ענין מה שאמר ולקח הכהן מדם החטאת באצבעו ונתן שלא תהא קבלה אלא בימין. נשפך על הרצפה ואספו פסול ר"ל אם שתת מצואר הזבח על הארץ מפני שצוה השם שתהא קבלת הדם מצואר הזבח שנאמר ולקח מדם הפר וכפר ואין ר"ל מקצת הדם לפי שכבר צוה לקבל כל הדם שנאמר ואת כל דם הפר אלא ר"ל מה שזכרנו דם מהפר יקבלנו מדם הפר ולא מדם העור ולא מדם התמצית. וסדר שחיטת קדשים הואיל וזכרנו אותו זהו שיאחוז הצואר ומושך הסימנים והוורידין לחוץ עד שיהיו כנגד אויר המזרק ושוחט כדי שיכניס הדם כולו בכלי והוא מה שאמר צריך שיתן הוורידין לתוך הכלי וכשנצייר המזבח בסדר הזה במסכת מדות יתבאר לך צורת הכבש והיסוד וזולתן מכלי המקדש ומקומותם ועוד נזכיר מזה קצת במסכתא זו: ומה שאמר בכאן פסול ר"ל הבשר אבל הבעלים מתכפרים וזה הבשר אינו נאכל לפי שמאחר שהגיע הדם למזבח נתכפרו הבעלים ואם אירע פסול ושינוי בבשר אחר כן אינו מחוסר כפרה וסמך זה למה שנאמר ואני נתתיו לכם על המזבח לכפר כיון שהגיע הדם למזבח נתכפרו הבעלים אמרו לכפרה נתתיו ולא לאכילה ר"ל אסור לאכול הבשר כשאירע בו שינוי וכבר נתבאר בתוספתא דזבחים (פי"ב) שערל ויושב ואונן ובעל מום שעבדו באזהרה ולא במיתה. ודע שהמזבח י' אמות גבהו כפי מה שיתבאר אחר זה והוא רשום באמצעיתו בחוט הסיקרא וכל מה שזורקין מדמי הקרבנות בה' אמות העליונות שהם למעלה מהרשום הזה נקראים הנתנין למעלה וכל מה שזורקין למטה מן החוט הם הנתנין למטן ובפ' שלישי ממדות (מא.) אמרו במזבח וחוטשל סיקרא חוגרו באמצע להבדיל בין דמים העליונים לדמים התחתונים ועוד יתבאר במסכתא זו איזה מן הקרבנות דמן ניתן למעלה ואיזה דמן ניתן למטה. והנתנין בחוץ הם הקרבנות שזורקים דמן על מזבח החיצון והנתנין בפנים הוא שזורקין דמן על מזבח הפנימי או אל מבית קודש הקדשים כמו שיתבאר בחמישי מן המסכתא הזאת ומה שאמר אין בו כרת ר"ל מי שאכל מן הבשר הזה שאירע בזריקת דמו השנוי הזה אינו חייב כרת ואין הלכה כרבי שמעון: 
+
+Mishnah 2
+
+<b>השוחט את הזבח לזרוק דמו בחוץ או מקצת דמו כו': </b>כבר ידעת שהאליה מכלל האמורים והיא נשרפת ומתנאי אלו הדינים שתהא המחשבה לאכול כמו דבר שדרכו לאכול כמו שיתבאר אח"כ ולפיכך אמר מעור האליה לפי שדעתו על עור האליה שאינו כאליה לזה הענין וכשחשב לאכלו כאילו חשב לאכול דבר שדרכו לאכול. ובכל מקום שהוא אומר פסול ואין בו כרת ר"ל שהבשר ההוא פסול ואסור לאכלו ומי שאכלו אינו חייב כרת ולא נתכפרו הבעלים שלא עלה להן הזבח. והמקום שהוא אומר פגול וחייבים עליו כרת ר"ל שהאוכל מזה הקרבן חייב כרת ולא נתכפרו הבעלים באותו קרבן ג"כ לפי שהוא פגול הוא שנאמר עליו פגול הוא לא ירצה המקריב אותו לא יחשב לו ואוכליו עונו ישא והוא אמר עיקר זה וזהו שאמר: 
+
+Mishnah 3
+
+<b>זה הכלל כל השוחט והמקבל והמהלך והזורק כו': </b>אמר הכתוב ואם האכל יאכל מבשר זבח שלמיו ביום השלישי לא ירצה המקריב אותו לא יחשב לו פגול יהיה ואמרו כוף אזנך לשמוע במחשב לאכול מזבחו ביום הג' הכתוב מדבר או אינו מדבר אלא באוכל מזבחו ביום השלישי אמרת אחר שהוכשר יחזור ויפסל והביא ראיה גם כן ממה שאמר הכתוב המקריב אותו בהקרבה נפסל ואמר עוד לא יחשב במחשבה נפסל וכבר נתבאר אצלך שאם המחשבה הפסיד באחד מאלו הענינים שבהן הזבח נפסל ר"ל בשעת שחיטה או בשעת קבלת הדם במזרק או בשעת הולכה למזבח או בשעת זריקת הדם על המזבח וחשב על זה הקרבן שיאכל ממנו חוץ לזמנו או יקריב ממנו חוץ לזמנו כמו שנזכר אותו הקרבן יקרא פגול וחייב על אכילתו כרת ואינו נרצה אותו הקרבן ולא עלה לבעלים כמו שנאמר לא ירצה ופסקנו דינו בשוה בין שחשב עליו לאכול ממנו חוץ לזמנו בין שחשב עליו להקטיר אמוריו חוץ לזמנו ואמר שהוא פגול על שתי פנים אע"פ שהכתוב זכר אכילת חוץ לזמן שנאמר ואם האכל יאכל אבל אמרו בשתי אכילות הכתוב מדבר אחת אכילת אדם ואחת אכילת מזבח לפיכך כמו שהבשר הראוי לאכול אם חשב לאכלו חוץ לזמן אכילה פגול כן האימורין הראוין להשרף או הדם שראוי להזרק שאלו הן אכילת מזבח מן הקרבן ר"ל דמו ואימוריו אם חשב עליהן להאכילן למזבח חוץ לזמנו פגול אבל אם לא אירע פסול בשעת הקרבה והשאיר מן הבשר שום דבר אחר זמן הראוי לאכילה ועוד יתבארו זמני האכילה בפרק החמישי הרי זה נקרא נותר לא פגול והאוכל ג"כ הנותר חייב כרת כמו שיתבאר מפשט הכתוב שנאמר ואוכליו עונו ישא אמנם הקרבן כבר נתקבל ונרצה ועלה לבעלים. ושמור אלה העיקרים בכל המשנה כי פעמים רבות יכפל זכרון פגול והנותר במשנה ולא נצטרך לשנות הפי' בכל מקום. ואמרו בגמרא דין הפגול לא ירצה כהרצאת כשר כך הרצאת פגול מה הרצאת כשר עד שיקרבו כל מתיריו אף הרצאת פגול עד שיקרבו כל מתיריו וזה ענין מה שאמר ובלבד שיקרב המתיר כמצותו רוצה לומר כי מה שאמרנו חוץ לזמנו פגול חייב עליו כרת ע"מ שלא קדמה למחשבה הזאת מחשבה אחרת פוסלת בשום צד מעניני הפסול ולא תבא אחריה עוד מחשבה מן המחשבות הפוסלות שזהו הפגול שחייבים עליו כרת הואיל ולא נולד בו פסול כל עיקר זולתי מצד מחשבת הזמן לבדו ולולי אותה המחשבה היה הקרבן כשר אבל במקום שקדמה או איחרה למחשבת הזמן שום דבר שפוסל הקרבן מצד אחר מלבד מחשבת הזמן אותו הזבח פסול ואין חייבים עליו כרת לפי שלא קרב המתיר כמצותו וסדר מה שאמר ובלבד שיקרב המתיר פירושו כך הוא ובלבד שיקרבו הדברים המתירים זבח כשר וזבת זה הפסול כמצותו רוצה לומר שיגמר עבודותיו כולן במחשבת שינוי זמן או בשתיקה ועלה מזה מה שאמרנו כהרצאת כשר כך הרצאת פגול והתחיל לבאר זה בשני דוגמות ואמר: 
+
+Mishnah 4
+
+<b>כיצד קרב המתיר במצותו שחט בשתיקה קבל והלך וזרק כו': </b>כבר ידעת שהמחשבה אינה אלא באחת מאלה ארבעה ענינים או בכולן ר"ל שחיטה וקבלה והלוך וזריקה שאם חשב בכולן חוץ לזמנו או במקצתן חוץ לזמנו ובמקצתם היה פנוי מן המחשבה ועבד סתם כמו שאמר בשתיקה כ"ש אם היתה מחשבתו במקצת ההוא כמצוה ר"ל מחשבת כשרה זה הזבח מובדל בפסול חוץ לזמנו בלבד ולפיכך הוא פגול כמו שביארנו למעלה וכבר נאמר בפרק ראשון שפסח וחטאת בלבד נפסלין אם חשב בהן שלא לשמן והענין כולו מבואר מתוך מה שהקדמנו: 
+
+Mishnah 5
+
+<b>לאכול כזית בחוץ וכזית למחר כזית למחר וכזית כו': </b>זה הענין כולו מבואר אם תבין מה שזכרנו לעיל מהפי' והלכה כחכמים. וראוי לידע בכאן שאם חשב על חצי זית חוץ למקומו ועל (חצי) זית חוץ לזמנו בין שקדמה מחשבת הזמן או לא קדמה הזבח פגול וחייבים עליו כרת לפי שעיקר בידינו שחצי זית אינו מועיל במקום כזית וכן אם חשב על חצי זית בין לאכילה בין להקטרה ואחר כך חשב על חצי זית אחר כמו המחשבה הראשונה עד שיהיו שתי המחשבות לכוונה אחת בין חוץ למקומו בין חוץ לזמנו שהוא מצטרף וכאילו חשב על כזית ונדין בדיני אותה המחשבה ואם חשב לאכול כחצי זית ושתאכל הבהמה או חיה חצי זית הוא מצטרף כי שם אכילה אחד הוא: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל הפסולין ששחטו שחיטתן כשרה כו': </b>אמר רחמנא ושחט את בן הבקר לפני ה' והקריבו בני אהרן לא התנה בשחיטה בני אהרן אלא שוחט כל מי שירצה ומקבלת הדם ואילך צריך כהן כמו שזכרנו כאמרם מקבלה ואילך מצות כהונה ולפי שאלו הפסולים כשרים לשחיטה פוסלים במחשבה ר"ל אם שחטו שלא לשמן או חוץ למקומו או חוץ לזמנו כמו שזכרנו: ודע שמותר לכתחלה לזר ולאשה ולעבד שישחטו קדשים ומה שאמר בכאן ששחטו שמורה שלכתחילה לא ישחוט זהו מפני הטמא שלכתחלה לא ישחוט גזירה שמא יגע בבשר ואל יקשה בעיניך היות הטמא שוחט קדשים מפני ששחיטת קדשים בעזרה הכרח כמו שהקדמנו והטמא אסור לו ליכנס לעזרה כמו שזכרנו בשבועות לפי שזה אפשר בהיות הסכין ארוך ושוחט והוא חוץ לעזרה או אם שגג ונכנס לעזרה (או כצ"ל וכ"כ התי"ט) שעבר ג"כ וכבר אמרנו בפ"ב מהמסכת הזאת שכל הזבחים שקבל דמן אונן וזר יפסלו כל זה אם קבל דם הזבח כולו וכן מה שאמר למעלה שאם קבל המקבל והוא מכוין חוץ למקומו פסול וחוץ לזמנו פגול על מנת שיהא המקבל שפסל המחשבה ראוי לקבלה אבל אלו הפסולים שאינן ראויין לקבלה אם פסלו המחשבה בשעת הקבלה לא נפסל הקרבן לפי שאם נותר כל שהוא מדם הנפש יחזור הכשר ויקבל במחשבה כשרה שאין פוסל הקרבן במחשבה בעבודה מן העבודות אלא הראוי לאותה עבודה שמחשבתומועלת עד שלא יהא פסול בקבלה אלא מצד מחשבתו כמו שהתנינו על הפגול שיקרב המתיר כמצותו וזכור העיקר הזה גם כן: 
+
+Mishnah 2
+
+<b>קבל הכשר ונתן לפסול יחזיר לכשר קבל בימינו כו': </b>הודיענו שמאחר שהקבלה כשרה אינו בא לידי פסול מן הפסולים ואחר כך עוד שב לענין אחר ואמר שזה הדם שקבל אותו הכשר ונתנו לפסול אם זרק אותו הפסול ושנה מקומו שהקרבן אינו נפסל הואיל וזה ששנה השינוי הזה אינו ראוי לזריקה וכמו שאין מחשבתו פוסל כמו שאמרנו הואיל ואינו ראוי לאותו עבודה ג"כ אין פוסלין מעשיו אלא שאם נשאר מדם הנפש שיחזור הכשר ויקבל ויזרוק הדם במקומו וזכור זה העיקר והוא מה שאמר אין מחשבה מועלת אלא במי שראוי לעבודה ובדבר הראוי ובמקום הראוי לעבוד: 
+
+Mishnah 3
+
+<b>השוחט את הזבח לאכול דבר שאין דרכו כו': </b>כל זה מבואר ואין הלכה כרבי אליעזר: 
+
+Mishnah 4
+
+<b>השוחט את הזבח לאכול כזית מן העור ומן הרוטב כו': </b>רוטב הוא המרק וקיפה הוא התבלין שמבשלים בתבשיל הראוי להן: ואלל שיורי הבשר המתדבקים בעור בשעת הפשט. וגידים שם נופל על הגידים ממש ועל העורקים הדופקים ושאינן דופקין ועל המיתרים ועל הגידים הקושרים הפרקים. וכשהוא אומר בזה הענין קרנים וטלפים ר"ל קצוות הדקות מהקרנים וטלפים הסמוכות לגוף שכשחותכין אותם מבצבץ מהם דם אמר אם חשב על כזית על שום דבר מכל זה לאכלו תוץ למקומו לא פסל הזבח אבל הוא זבח כשר לפי שאלה הדברים אע"פ שנאכלין אין חוששין להן ואין סומכין עליהם לאוכלן וכן אם היה הקרבן עצמו פגול או נותר ואכל כזית מאותו הפגול או הנותר או אכל מזבח כשר והיה האוכל טמא ולא אכל משום אחד מהן הבשר עצמו רק מן הקרנים [מן הטלפים] ומן העור וכל מה שסיפר אינו חייב כרת כמו שחייב האוכל בשר נותר או פגול או האוכל בשר קדשים והוא טמא וכבר ביארנו בפ' הב' מה הוא הפגול ומה הוא הנותר: 
+
+Mishnah 5
+
+<b>השוחט את המוקדשין לאכול שליל או שליא בחוץ כו': </b>כבר ידעת שהזבח לא יהיה פגול אלא אם חשב עליו חוץ לזמנו כמו שנזכר ולפיכך יהיה סדר המשנה כך השוחט את המוקדשים לאכול שליל או שליא בחוץ לא פסל וכן אם חשב לאכול מהם חוץ לזמנן לא פיגל לפי שהן מאוסים על האדם כמו העור והאלל. ושליל הוא העובר הנמצא בגוף הבהמה קודם גמר ברייתו ושליא הוא המכסה אשר על השליל בגוף ושאר ההלכה מבוארת ממה שרמזנו בכאן וזכרנו בפירוש ההלכה שלפני זאת: 
+
+Mishnah 6
+
+<b>שחטו ע"מ להניח את דמו או אמוריו למחר או להוציאן כו': </b>אם חשב שיזרוק הדם למחר או שיקטיר האימורים למחר בלי ספק שזהו חוץ לזמנו ושהזבח פגול אבל אם היתה המחשבה שיניח הדם או האימורים ואין דעתו לא לזריקה ולא להקטרה רק שישאר הכל עד מחרת וכן אם חשב שיוציא חוץ לעזרה בלבד ואין דעתו לא לזריקה בחוץ ולא להקטרה בחוץ אומרים חכמים הואיל ולא חשב לא לאכול ולא להקטיר ולא לזרוק לא פסל ורבי יהודה אומר הואיל ואם הוציא כמו שחשב או אם הניח פסל בלי ספק ג"כ אם חשב על אותו דבר פסול ואין רבי יהודה חולק על המחשבה בשנוי מקומות נתינת הדם אבל מודה שלא פסל אע"פ שאם נתן (במחשבתו) [כמחשבתו] פסל לפי שדעת ר' יהודה בדם שחוץ למקומו כמקומו הוא ר"ל שאם חשב על הזריקה במזבח עצמו לא חוץ לעזרה כאילו חשב לזורקו במקומו ואינו חולק ג"כ אם חשב שיאכלוהו טמאים וכו' שלא פסל לפי שהן דברים חוץ מן הזבח וכבר הודעתיך שענין בחוץ ובפנים מזבח הפנימי ומזבח החיצון ושהדמים הנזרקים על הפרכת ובקדש הקדשים הן ג"כ נקראים הנתנים בפנים והלכה כחכמים: 
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בית שמאי אומרים כל הנתנים על מזבח החיצון כו': </b>עוד יתבאר לך בפרק שאחר זה שהקרבנות שזורקים דמן על מזבח החיצון יש מהן טעון מתנה אחת ויש מהן טעון שתי מתנות ויש מהן טעון ארבע מתנות כמו שיתבאר וכל זה למצוה אבל אם נתן מתנה אחת בכל קרבן וקרבן מהן כפר לפי שנאמר ודם זבחיך ישפך על מזבח באיזה צד שיהיה. וחלקו ב"ש וב"ה בחטאות שנכפל בהן ג"פ על קרנות מזבח העולה ומיעוט רבים שנים ויהיו כולן שש מתנות אמרו ב"ש ד' למצוה וב' לעכב לפי שכל זמן שמזה מדם החטאת פחות משתי מתנות לא כפר וב"ה אומרים שבפסוק האחד בלבד מן השלשה שנאמר בחטאת הוא שכתוב בהן קרנות מזבח העולה אני אומר מיעוט קרנות שנים *) <small>(יראה היות סוגיית שנית פנים מכוונת אל הביאור האמיתי בלעדי נטיה אל המזבח תוספת נתוסף בחוץ)</small> ושני פסוקי האחרים כתוב בהן קרנות מזבח העולה ולפיכך יהיה המובן משלשה פסוקים ד' מתנות ג' למצוה ואחת לעכב ויעלה בידינו מהמחלוקת זו שב"ה שאומרים מתנה אחת הוא העיקר ועליו ראוי לסמוך והשאר למצוה לפיכך אם זרק ראשונה כתקנה לא הפסיד הקרבן ואפי' הפסיד המחשבה בהזאה שניה ומה שאחריה ואם נתן הראשונה חוץ לזמנה יהיה הקרבן פגול ואפי' נתן השניה ומה שאחריה חוץ למקומה לפי שהשניה ומה שאחריה אינן אלא תשלום המצוה ואינן מתנאי הכפרה הכרח עד שנלך אחר המחשבה בהן ולדעת בית שמאי שאומרים שתי מתנות הן עיקר בחטאת אם נתן את הראשונה חוץ לזמנה והשניה חוץ למקומה אינו פגול לפי שכבר ערב מחשבת הזמן עם מחשבת המקום בשתי ההזאות שניהן יחד עיקר ולפיכך יהיה כשוחט חוץ לזמנו וקבל חוץ למקומו שאינו פגול כפי העיקרים שביארנו בפרק השני ואין אנו צריכים לשנות ששוחט חוץ לזמנו או חוץ למקומו שענינו מחשבת הזמן ומחשבת המקום כמו שנתבאר בפרק השני וזכור זה תמיד בכל המקומות שלא זכרנו אלא על המחשבה: <br> *) <small>[כל זה גליון מתלמיד אחד שהוסיף בחוץ כלומר בצד הספר ואח"כ נדפס בפנים בשגגות המדפיס]</small>
+
+Mishnah 2
+
+<b>כל הנתנין על מזבח הפנימי שאם חסר אחת כו': </b>אמר רחמנא בפר החטאת הקרב ביום הכפורים ולפני הכפרת יזה ז' פעמים ואמר בשעיר החטאת שחבירו שעיר המשתלח ועשה את דמו כאשר עשה לדם הפר ר"ל שיזה שבע פעמים ומורה שהזיות שבפנים מעכבות זו את זו לפי שהכתוב מבאר מספרם ולפי שכולן צריכות להן אין הקרבן פגול עד שיפסיד את המחשבה ר"ל מחשבת הזמן בכולן כפי העיקר שבארנו בפרק השני [הלכה ג] כהרצאת כשר כך הרצאת פסול ולכך צריכין שתהא המחשבה פוסלת ההזיות ההכרחיות כלן אם היה ההפסד בהזאה ומזה יהיה פגול וכבר אמרנו שמתנות שבפנים כלן ההכרחיות בכפרה ולפיכך אם הפסיד המחשבה בקצת המתנות והוא מה שאמר אחת שלא כתקנן בין שאיחר אותה או הקדימה הקרבן ההוא פסול והאוכל ממנו אינו חייב כרת: 
+
+Mishnah 3
+
+<b>אלו דברים שאין חייבים עליהם משום פגול כו': </b>כבר ידעת שהפיגול למדנו אותו מן השלמים שנאמר ואם האכל יאכל מבשר זבח שלמיו וגו' ואמר מה שלמים מיוחדים שיש להן מתירין בין לאדם בין למזבח חייבין עליו משום פגול אף כל שיש לו מתירין בין לאדם בין למזבח חייבין עליו משום פגול וענין זה המאמר כי כל דבר שאינו ראוי ליאכל כפי הדת ולא ליקרב אלא אם קדם לו מעשה אחר ואחר גמר אותו מעשה כתקנו יהיה ראוי אותו דבר ליאכל או ליקרב כגון האימורים שאסור להקריבן עד שיזרק הדם וכגון הדבר הנאכל מן השלמים שאסור לאוכלן אלא אחר הקטרת האימורים למזבח וזריקת הדם מתיר האימורים למזבח והאימורים מתירין בשר לאדם וכשהוא מפסיד המחשבה בחוץ לזמנו כמו שזכרנו יהיה אותו דבר שיהיה דבר ראוי ליאכל או לישרף פגול וחייב האוכל ממט כרת אך הדבר שאין לו מתיר אלא הוא עצמו מתיר לזולתו אין חייב האוכל ממנו כרת אע"פ שהפסיד המחשבה ופיגל וזהו ענין שאין חייבין עליו משום פגול. ומכלל זה הקומץ והוא הדבר שלוקח הכהן מן המנחה ונותנו על גבי המזבח כמו שנאמר וקמץ משם מלא קמצו לפיכך האוכל אותו הקומץ או הלבונה אע"פ שהמנחה נתפגלה אינו חייב כרת לפי שאין שם קדימת מעשה להתיר הקומץ והלבונה ליקרב רק הן בעצמן הן המתירים וכן קטרת ומנחת כהנים שורפין אותן כולן ואין לוקחין מהן קומץ לומר הקומץ מכשיר השירים. וכן מנחת כהן משיח והוא קרבן כהן גדול בכל יום ונאמר בתורה וכל מנחת כהן כליל תהיה לא תאכל. ומנחת נסכים הוא הסלת שמביאים עם הקרבנות כמו שנבאר בתחלת מנחות. והדם רוצה בו דם הקרבנות כלן לפי שהוא מכשיר זולתו ואין *[לו] מכשיר כמו שנזכר. והנסכים הבאים בפני עצמן הם היינות שמביאין בנדר ונדבה כמו שיתבאר במנחות והבאים עם הבהמה והם שמביאים עם הקרבנות שחייבים בנסכים כמו שיתבאר במנחות וכבר זכרנו ביאור זה בשקלים ואומר ר"מ שדם הקרבן מכשיר הנסכים הבאים עמו למזבח ולפיכך חייבין עליהן משום פגול וחכ"א שהנסכים מכל הזבחים אין להן מתיר אלא דינם כדין הדם ומכלל זה לוג שמן של מצורע נמצא העיקר הזה העולה בידינו שהקרבן או המנחה כשהוא מתפגל כפי תנאי הפגול שזכרנו בפרק השני וכמו שיתבאר בתחלת מנחות כיצד יהיה פגול המנחה שהאוכל מן המתירים עצמן שלא קדם להן מתיר אינו חייב כרת והאוכל מדבר שיש לו מתירין בין שיהיה אותו דבר מותר לאדם כמו שירי מנחות ושירי החטאות והאשמים או השלמים בין שיהיה ראוי לישרף כמו האימורים ובשר העולה חייב כרת משום פגול וכבר הארכנו בביאור זו ההלכה כדי שלא נצטרך לשנות אלו העיקרים בכל מקום והלכה כרבי שמעון: 
+
+Mishnah 4
+
+<b>העולה דמה מתיר את בשרה למזבח ועורה כו': </b>פרים הנשרפים הן פר יום הכיפורים ופר הבא על כל המצות ופר העלם ושעירין הנשרפין הן שעיר יוה"כ ושעירי עובדי כוכבים ודין התורה לשרוף אותן ר"ל שעירי עבודת כוכבים כמו שבארנו בתחילת דברינו במסכת הזאת ששריפתן למדו חכמים ממה שנאמר בפר העלם חטאת הקהל הוא בנין אב לכל חטאות הקהל שישרפו ודינן כדין פר כהן משיח ופר העלם בשוה בשריפתן וזריקת דמן לפנים ובהקטר אימורים והוא מה שאמר בסיפרא נאמר בפרשת העלם דבר של צבור חטאת הקהל הוא לרבות שעירי עבודת כוכבים לכל האמור בענין ר"ל הזאות וזריקה ולפנים והקטר אימורים על מזבח החיצון ולשרוף הנותר מן הגוף בחוץ ר"ל חוץ למחנה ולפי שכל אלו זורקין את הדם לפנים ומקריבין מהם אימורים על גבי מזבח החיצון שורפין הנותר מגופן חוץ למחנה נמצא על דעת האומר דמן מתיר את אימוריהן ליקרב שהאימורים דבר שיש לו מתירין ואם פיגול במחשבה כמו שנזכר יהיו האימורים פיגול והאוכל ממנו כזית חייב כרת ורבי שמעון אומר הואיל ולמדנו הפיגול מן השלמים והשלמים כל מעשיהן במזבח החיצון כמו כן לא יהיה דין הפגול אלא במה שיהיו כל מעשיו במזבח החיצון ואין הלכה כרבי שמעון: 
+
+Mishnah 5
+
+<b>קדשי עובדי כוכבים אין חייבין עליהן משום פגול נותר כו': </b><b>דברים שאין חייבין עליהם משום פגול כו': </b>דבר תורה שעובדי כוכבים מקריבין קרבנות ומקבלין אותן מהם וכבר בארנו בתחלת שקלים שמקבלין מהם דבר הנדר והנדבה ר"ל העולות והשלמים וכבר נתבאר בפרק זה הדברים שאין חייבין עליהן משום פגול ומכללן הדם ואמר רחמנא בדם ואני נתתיו לכם על המזבח לכפר ואמר שלכם יהא ואמר עוד לכפרה נתתיו ולא למעילה וכן אם אכל מדם הקדשים והיה זה האוכל טמא הגוף אינו חייב כרת משום אוכל קדשים בטומאה נמצא שאין חייבין עליו לא משום טומאה ולא משום נותר ולא משום פגול אבל חייב האוכל ממנו משום אוכל דם בלבד כשאר הדמים והלכה כר' יוסי: ורש"א שהעצים והלבונה והקטרת אין בהם משום טומאה ולא טומאת עצמן ולא טומאת הגוף ר"ל שהטמא אם אכל קטרת ולבונה או הקריב עצים טהורין שהוא פטור וכן אם היה טהור והן טמאין ואין הלכה כר"ש ואין לך עצים שמתטמאין אלא עצים של קרבן בלבד שהם נפסלים ואסור לשרפן על גבי המזבח: 
+
+Mishnah 6
+
+<b>לשם ששה דברים הזבח נזבח לשם הזבח כו': </b>מכלל דברינו נתבאר לך שלא הוצרך שיהיו השלמים נשחטים לשם שלמים ולא עולה לשם עולה וכבר הודעתיך בתחלת המסכתא שאם שחט סתם כשר והתנא הזה הצריך שתהא כוונת בעל הקרבן לאלה הו' דברים מוסף על השוחט: וא"ר יוסי שהוא תנאי בית דין שאין הולכים אלא אחר מחשבת העובד בלבד ר"ל השוחט או המקבל או הזורק אבל בעל הזבח לא והלכה כרבי יוסי ולפיכך דברי האומר בעלים מפגלים נדחין ואין ענין המחשבה תלוי אלא בעושה אחד מד' העבודות בלבד כמו שנזכר: 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>איזהו מקומן של זבחים קדשי קדשים שחיטתן וכו': </b>קדשי קדשים נקראין העולה והחטאת והאשם ודבר תורה בחטאת ואשם קדשי קדשים הוא ולמדנו העולה לפי ששוה עם החטאת והאשם בשחיטתה ובקבול דמה כמו שיתבאר ומקום שחיטת העולה נאמר בה ושחט אותו על ירך המזבח צפונה ונאמר בחטאת במקום אשר ישחט העולה תשחט החטאת ונאמר באשם במקום אשר ישחטו את העולה ישחטו את האשם ואמרו בנין אב לכל החטאות שלא ישחטו אלא בצפון וכן המקבל דם לא יהיה אלא בצפון שנאמר סמוך לשחיטה ולקח מדם הפר שיהיה הקבול בצפון ג"כ ורבוע המקום היה מכותל המזבח הצפוני עד כותל העזרה והוא ששים אמה [וחצי] וכל שכנגד הרוחב הזה מכותל האולם עד כותל המזרחי והוא ע"ו אמה וזה הרבוע נקרא צפון לשחיטת קדשי קדשים וזה יתבאר לך מצורת המקדש שאצייר במדות וכן יתבאר בתוספתא זבחים [רפ"ו] שהמקום הזה מקום השחיטה ופר ושעיר של יוה"כ אינו אלא חטאת כמו שבארנו בתחלת חלוק הקרבנות (ולפיכך) [ולפי שדמים] נכנס לפנים כמו שנא' בתורה הקדים אותן על כל החטאות ולא הקדים העולה אע"פ שהיא עיקר ועליה סמך הכתוב כמו שנאמר במקום אשר ישחטו את העולה ולמה לא אמר ג"כ בק"ק וקבול דמן בכלי שרת בצפון לפי שאשמות ומכלל קדשי קדשים מכלל האשמות אשם מצורע שכל דמו אינו נכנס לכלי שרת אלא מקצתו ביד הכהן ומקצתו בכלי שרת כמו שיתבאר בפרק האחרון מנגעים וכבר נתבאר לך בפרק שלפני זה שמתנות שבפנים מעכבות זו את זו: ושירי הדם ר"ל הנותר מדם פר ושעיר של יום הכיפורים לפי שלמד מדינו משירי דם הפר של כהן משיח שדמו ג"כ נכנס לפנים שנאמר בו ואת כל דם הפר ישפוך אל יסוד מזבח העולה אשר פתח אהל מועד והצד הסמוך לפתח אוהל מועד מן המזבח הוא צד מערבי לפי שההיכל במערב כמו שיתבאר מצורת המקדש במדות והמזבח לפניו ולפי שהוא שיורי מצוה נאמר בה אם לא נתן לא עכב שהעיקר בידינו שיורי מצוה אין מעכבים והמצוה שהיא עיקר הם ההזאות: 
+
+Mishnah 2
+
+<b>פרים הנשרפים ושעירים הנשרפים שחיטתן כו': </b>כבר בארנו בפרק שלפני זה שפרים הנשרפין ושעירים הנשרפין הם כלם חטאות וקרבן צבור ולמדנו דינם במתן דמים וזולתו מפר כהן משיח ר"ל פר שנגתו שנאמר בו והזה מן הדם שבע פעמים לפני ה' את פני פרכת הקדש ונתן הכהן מן הדם על קרנות מזבח העולה קטרת הסמים לפני ה' אשר באוהל מועד ואת כל דם הפר ישפוך אל יסוד מזבח העולה וכמו כן אמר בפר העלם. ולמדנו שעיר עבודת כוכבים מפר כהן משיח כמו שנזכר ולפיכך מה שאמר בכאן ודמן טעון הזייה על הפרכת תהיה הזייה מקור ולא תהא הכוונה הזאה אחת רק ההזאה ממנין ידוע שהוא ז' הזאות כמו שנתבאר: 
+
+Mishnah 3
+
+<b>חטאות הציבור והיחיד אלו הן חטאות הצבור כו': </b>כבר זכרנו בתחלת דברינו במסכת זו כל החטאות של יחיד וצבור ונתבאר ג"כ בפ' הזה שהחטאות שחיטתן בצפון וכן קבול דמן ודבר תורה בחטאת ולקח הכהן מדם החטאת באצבעו ונתן על קרנות מזבח העולה וכבר בארנו בפ' שלפני זה שהוא על ארבע קרנות וסוף הפסוק ואת דמו ישפוך אל יסוד מזבח העולה ואמר בסיפרי זה יסוד דרומי שהוא הקרוב אליו ברדתו מן המזבח לפי שהכבש שעולין בו למזבח הוא בדרומו של מזבח כמו שנבאר כשנצייר אותו במדות כמו שדם החטאת הנעשית בפנים שופכין שירי הדם על יסוד מערבי שהוא סמוך לו בצאתו מן ההיכל כמו שבארנו ג"כ דם הנעשה בחוץ שופכין שירי הדם על היסוד הקרוב אליו ברדתו מראש המזבח ולפי שקרן דרומית מזרחית הוא על ימינו בעלותו מן הכבש למזבח ראוי להתחיל בו. והעיקר בידינו כל פנות שאתה פונה יהיו דרך ימין למזבח. ואני מצייר עתה צורת ריבוע המזבח כדי שיתבארו לך אלו הפנות והקרנות בלבד עד שנצייר צורת המזבח כלו במקומו ממדות וזו היא צורת ריבועו ומקום הנחתו תוך הד' פנות ונאמר בתורה על החטאת במקום קדש תאכל בחצר אהל מועד והוא ענין לפנים מן הקלעים והעזרה במקדש כנגד לפנים מן הקלעים במשכן <img src="data:image/png;base64,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"> ונאמר עוד כל זכר בכהנים יאכל אותה ולמה תאכל ליום ולילה לפי שמצאו התודה שהיא קדשים קלים נאמר בה שלא תאכל אלא ליום ולילה כמו שנזכר בפרק הזה לפיכך אינו ראוי לפסול זאת שהיא קדשי קדשים ג"כ [<small>גי' יעב"ץ</small> יותר] מיום ולילה. ולמה היא עד חצות הלילה כדי להרחיק את האדם מן העבירה כמו שנתבאר בתחילת ברכות: 
+
+Mishnah 4
+
+<b>העולה קדשי קדשים שחיטתן בצפון וקבול כו': </b>לא נאמר בעולה קדשי קדשים אלא מפני שלא נאמר עליה כן בתורה אבל השוה בין החטאת והאשם והעולה במקום שחיטתן וקבלת דמן כמו שבארנו בתחלת פרק הזה ולפיכך היתה גם היא קדשי קדשים כמו החטאת והאשם ודבר תורה בעולה והפשיט את העולה ונתח אותה לנתחיה והקטיר את הכל ולא נאמר בעולה על קרנות המזבח כדי שנאמר עליה שהיא צריכה ארבע מתנות אבל נאמר בזריקת דמה וזרקו את הדם על המזבח סביב ולפי שנאמר סביב הוצרכנו שיהיו המתנות כוללים ארבע כותלי המזבח וזה יהא כשיזה שתי מתנות בשני קרנות שהן באלכסון וזהו שהן ד' ר"ל ששניהם כוללים הד' כותלים והנני מצייר עכשיו ריבוע המזבח  <img src="data:image/png;base64,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"> ויהיה הדם הנזרק כמו החוטים שכתוב עליהם דם וזו היא צורת המזבח והדם על סדר הנזכר:
+
+Mishnah 5
+
+<b>זבחי שלמי צבור ואשמות אלו הן אשמות כו': </b>כבר ידעת שאין לצבור שלמים אלא שני כבשי עצרת והן שמניפין אותן על שתי הלחם כמו שיתבאר אתר כך וסמך אותן הכתוב אל החטאת שנאמר ועשיתם שעיר עזים אחד לחטאת ושני כבשים בני שנה לזבח השלמים לכן היה משפטן כחטאת זולתי מתן ד' שאין חייבין במתן ד' בקרבן בשום פנים אלא בחטאת בלבד וכבר בארנו אלו האשמות כולן בתחלת דברינו: 
+
+Mishnah 6
+
+<b>התודה ואיל נזיר קדשים קלים שחיטתן בכל כו': </b>התודה היא קרבן שלמים עם מנחה ועוד נבאר אותה במנחות שנאמר וזאת תורת זבח השלמים אם על תודה יקריבנו. ונאמר בזריקת דם השלמים סביב כמו שנאמר בעולה לפיכך כל שלמים דמן טעון שתי מתנות שהן ד' כמו העולה ואמר רחמנא בחטאת ואכלתם אותה במקום קדוש ואמרו אותה במקום קדוש ולא אחרת במקום קדוש ר"ל שהחטאת וכל הראוי לה והאשם שמשפטו כמשפטם שנא' בתורה כחטאת כאשם היא שאינה נאכלת אלא בעזרה אבל זולתה מן הקרבנות נאכלין בכל ירושלים: והמורם הוא הדבר שהכהן נוטל מתודה ואיל נזיר והוא שנוטל מקרבן תודה חזה ושוק ונוטל מן הלחם שמקריבין עמו אחד מכל קרבן שהן ד' חלות כמו שנבאר בשביעי ממנחות ונוטל מאיל נזיר הזרוע בשלה וחזה ושוק ג"כ וחלת מצה ורקיק מצה מן הלחם שמקריבין עם איל השלמים וכל אלו אוכלין אותן הכהנים זכרים ונקבות לפי שכן בא הכתוב עליהן חקך וחק בניך וגו' ונאמר בתודה בפי' ובשר זבח תודת שלמיו ביום קרבנו יאכל לא יניח ממנו עד בקר ואיל נזיר הוקש לתודה שהוא ג"כ קרבן שלמים עם מנחה. וכבר ידעת שכ"מ שנא' בו עד בוקר מצותו עד שיעלה עמוד השחר אבל מדרבנן אמרו עד חצות להרחיק האדם מן העבירה כמו שנזכר למעלה: 
+
+Mishnah 7
+
+<b>שלמים קדשים קלים שחיטתן בכל מקום בעזרה כו': </b>אמר רחמנא על השלמים ושחטו אותו פתח אהל מועד ואמרו להכשיר כל הרוחות לפי שלא ייחד בו צפונה ואמר כל מיני שלמים מלבד תודה ואיל נזיר שדומה לו אמר בו והנותר מבשר הזבח ביום השלישי באש ישרף ואינן נאכלין אלא ביום השחיטה והלילה וממחרת עד ליל ג'. ומה שנוטל הכהן מן השלמים והוא הנקרא מורם מהם הוא חזה ושוק שנאמר בו כי את חזה התנופה ואת שוק התרומה וגו': 
+
+Mishnah 8
+
+<b>הבכור והמעשר והפסח קדשים קלים שחיטתן כו': </b>אמר רחמנא בבכור את דמם תזרוק על המזבח ולא אמר את דמו שזה נאמר על הבכור שאינו צריך אלא זריקה אחת ומעשר בהמה שמקריבין ממנה האימורים ואוכלין הבעלים הנותר כמו שביארנו פעמים ואין לכהנים בו שום דבר אפי' חזה ושוק והוא מה שאמר לכל אדם והבכור אוכלים אותו הכהנים וכן כתוב בו ובשרם יהיה לך כחזה התנופה וגו' וכבר ידעת שחזה ושוק דומה לשלמים כמו שאמרנו המורם מהם כיוצא בהם והשלמים נאכלין לשני ימים ולילה אחד וג"כ הבכור אוכלין אותו הכהנים לשני ימים ולילה אחד בכל העיר בכל מאכל כמו שאוכלין חזה ושוק וכל מה שנאמר בפסח הוא דבר תורה וכבר ביארנו אותו בפסחים. ואשר הצריכנו שתהא מתנה כנגד היסוד לפי שנא' בעולה וזרקו את הדם ואמר באלו את דמם תזרוק על המזבח לפיכך כמו שהעולה אי אפשר בלא יסוד שנאמר אל יסוד מזבח העולה כך אלו. ובמדות יתבאר לך שפנות המזבח יש מהן שיש להן יסוד ויש מהם שאין להם יסוד ושמה נצייר זה: ודע כי מה שאמרנו בתחלת דברינו במסכת הזאת שלמים או הדומים להם לא היתה כוונתינו אלא על אלה השלשה קרבנות ר"ל הבכור והמעשר והפסח לפי שהן דומין לשלמים במקומות השחיטה ובהקטרת אימורים ובמקומות האכילה והיות האוכלים זכרים ונקבות ועבדים ובהיות קדשים קלים בזמן אכילתן זולתי הפסח שנאמר בו פסוק ואם יקשה מקשה ויאמר איך לא אמרת במיני הקרבנות ותמנה אלו השלשה מוסף על העולה והחטאת והאשם והשלמים זה אינו ראוי מצד החלוק לפי שאותן הד' מינים פעמים רבות יתחייב היחיד בכל אחד מהם כפי שנוי הענינים והצבור חייבין בהם בזמנים משונים ואלו אינם כן ועוד שהכתוב לא בא אלא על אלו המינים בלבד והם שנתן להם תורות שנאמר זאת תורת העולה למנחה ולחטאת לאשם ולמילואים ואמר אח"כ אשר צוה ה' וגו' הרי אין שם קרבן זולתי אלו אמנם המילואים לא זכרנו אותו לפי שאינו זוכר אלא קרבן הנוהג לדורות והמנחה עוד יתפרשו דיניה במסכת שאחרי זאת: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>קדשי קדשים ששחטן בראש המזבח כו': </b><b>המנחות היו נקמצות בכל מקום בעזרה כו': </b>כשנצייר המקדש במדות יתבארו לו מקום המזבח מן העזרה ונחלקו שניהן במה שנאמר וזבחת עליו את עולותיך ואת שלמיך וכבר ידעת כפי מה שנאמר בפרק שלפני זה שהעולה קדשי קדשים ושחיטתן בצפון והשלמים קדשים קלים ושחיטתן בכל מקום רבי יוסי אומר המזבח כלו כשר לשחיטת עולה ולשחיטת שלמים ורבי יוסי בר' יהודה אומר חציו לעולה וחציו לשלמים והמנחה לא (שוים) [סיים] לה מקום לקמיצה ונאמר במנחה והנותרת מן המנחה לאהרן ולבניו וגו' ונאמר בה עוד קדש קדשים כחטאת וכאשם ולפיכך היה דינה ודין החטאת והאשם אחד ר"ל שאינה נאכלת אלא מבית לעזרה ואין אוכלין אותה אלא הזכרים בלבד וביום הקרבתה ועד חצות הלילה הסמוך לו כמו שביארנו בפרק אשר לפני זה ועליה אמר הכתוב כל זכר בבני אהרן יאכלנה וראוי להזכיר בכאן שהמזבח אם נפגם ממנו שום דבר כל הקדשים הנשחטים בעזרה כל זמן שהוא פגום פסולין לפי שנאמר וזבחת עליו ואין השחיטה על גוף המזבח אבל היא בעזרה לפיכך ר"ל עליו כל זמן היותו מצוי שלם וזהו מה שאמרו מזבח שנפגם כל קדשים שנשחטו שם פסולין וכן הקדשים שיהיו באותה שעה בעזרה אע"פ שלא בשחטו פסולים שכך עיקר בידינו קדשים בעלי חיים נדחין וכן שיורי מנחות אינם נאכלין בעוד המזבח פגום שנאמר ואכלוה מצות אצל המזבח ר"ל כשהמזבח מצוי שלם כמו שזכרנו וכן קדשים קלים אינן נאכלין בירושלים אלא כשהמזבח מצוי שלם ודע ששחיטת קדשים קלים בהיכל בשעת הדחק מותר לפי שאמרנו בכל מקום וכן אכילת קדשי קדשים בהיכל והלכה כרבי יוסי: 
+
+Mishnah 2
+
+<b>חטאת העוף היתה עשייתה על קרן דרומית מערבית כו': </b>ההגשות ר"ל [<small>גי' יעב"ץ</small> הגשת] המנחה לפי שנאמר בה הקרב אותה בני אהרן לפני ה' אל פני המזבח ואין נכון להיות פני המזבח ופני ה' אלא בקרן מערבית דרומית כמו שיתבאר לך כשתעיין ריבועו שציירנו בפ' שלפני זה ונקראת המנחה חטאת לפי שנאמר במנחת חוטא לא ישים עליה שמן ולא יתן עליה לבונה כי חטאת היא ולפיכך סיימנו (מצות) [מקום] וחטאת העוף באותו קרן וכבר ביארנו לך בפרק ה' ששירי הדם היה שופך אל יסוד דרומי: וענין מלמעלן ומלמטן למעלה מן החוט המפסיק גובה המזבח ושיפולו כמו שזכרנו בפרק שני: וניסוך המים הוא בחג הסוכות כמו שביארנו בסוף סוכה אבל ניסוך היין הוא תמיד כמו שנבאר בתחלת מנחות וסיימנו מקום עולת העוף שהוא במזרח המזבח לפי שהוא קרוב אל מקום שפך הדשן ושם משליך מוראתו בנוצתה: 
+
+Mishnah 3
+
+<b>כל העולין למזבח עולין דרך ימין ומקיפין כו': </b>כבר ביארתי לך בפ' חמישי כי בשעה שעולה הכהן למזבח ופונה על ימין הוא מוצא קרן דרומית מזרחית וסובב על המזבח כלו ואז יגיע לקרן דרומית מערבית כמו שיתבאר לך מאותה הצורה אבל העולה לניסוך המים או היין או עולת העוף כשנצטרך לכך אף על פי שאמרנו שאלו הג' צריך שיהיו בקרן דרומית מערבית אין מטריחין אותו לפנות על ימין ולסבב המזבח כלו אלא מוליך אותו לאותו הקרן ומקריב שם ונרתע לאחוריו וטעם זה כי בשעה שהוא סובב המזבח והמים והיין בידו אפשר שיתעשנו בעשן המזבח בשעת סובבו ויפסיד ריחו ואנו צריכין תמימים יהיו לכם ונסכיהם כמו שיתבאר במנחות וג"כ עולת העוף נחוש שתמות מן העשן: 
+
+Mishnah 4
+
+<b>חטאת העוף כיצד היתה נעשית היה מולק כו': </b>אמר רחמנא בחטאת העוף והזה מדם החטאת על קיר המזבח והנשאר בדם ימצה אל יסוד המזבח ואמר קיר שהשירים שלו מתמצין ליסוד ואיזה זה קיר התחתון ר"ל החצי התחתון מגבהו של מזבח מתחת החוט עד שימצה הנותר בדם אל יסוד המזבח ומפני זה היתה חטאת העוף למטה: וסדר מליקת חטאת העוף הוא שיאחוז שתי רגליו בשתי אצבעותיו מידו השמאלית והכנפים בין שתי האצבעות האחרות והעוף על גב ידו לא שיהיה בפנים על הכף ומושך צוארו על הבהן כשיעור רוחב שתי אצבעות ומולק ממול העורף וזו היא מן העבודות הקשות שבמקדש: 
+
+Mishnah 5
+
+<b>עולת העוף כיצד היתה נעשית היה עולה לכבש כו': </b>עולת העוף לא ביאר בה הכתוב ממול עורף אבל למדנו מליקת העולה ממליקת החטאת ולא נאמר בעולת העוף ימצה אל יסוד אבל נאמר ונמצה דמו על קיר המזבח ולא זכר יסוד על כן יהיה הדם עולת העוף למעלה ודע שעולת בהמה דמה למטה וחטאת בהמה למעלה לפי שנאמר בה על קרנות המזבח כמו שבארנו וזה על ארבע קרנות כמו שזכרנו וכל זמן שתהיה חטאת בהמה למעלה תהיה עולת בהמה למטה בהפך מקום ולמדנו זה מעולת העוף וחטאת העוף לפי שהעולה מיוחסת ליסוד ר"ל מה שנאמר יסוד מזבח העולה כמו שזכרנו והיסוד בתחתית המזבח כמו שיתבאר וממה שאמר הכתוב בחטאת העוף לא יבדיל ידענו שעולת העוף יבדיל רוצה לומר שחותך הראש ומבדילו בשעת מליקה: ופירוש ספגו במלח שיפרוש עליו המלח בידו כמו שמיבש שום דבר בידו כספוג הים שמנגבין בו: ומוראה הוא הזפק שבו המאכל והוא בעוף כנגד האצטומכא באדם ונוצתה היא הנוצה שעליה והוא חותך אותה עם העור ונוצה שעליה והוא דבר תורה: 
+
+Mishnah 6
+
+<b>לא הסיר לא את המוראה ולא את הנוצה כו': </b>כבר נודע שרוב הדם הוא בכל הגוף לא בראש שעיקר הדם הכבד והלב והגידים היוצאין משניהן והוא מה שאמר הדמים בגוף שכיחי לפיכך סמך על דם הגוף וראוי שתדע כי חטאת העוף צריך לחתוך רוב סימן אחד לא פחות מזה ובעולה רוב שנים לא פחות ודבר תורה שהחיתוך ממול העורף כמו שנבאר בתחלת מסכת חולין: 
+
+Mishnah 7
+
+<b>חטאת העוף שמלקה שלא לשמה מיצה דמה כו': </b>המליקה בעוף היא כמו השחיטה בבהמה והמיצוי כמו הזריקה ואין בעוף לא קבלה ולא הילוך ובאלו שתי העבודות בלבד תפסול בו המחשבה ר"ל מליקה ומיצוי כמו שיפסל הזבח בד' דברים וזה הענין כלו מבואר כפי העיקרים שבארנו בפרק ראשון ושני וכשתבין מה שפירשנו בסוף הפ' השני יתבאר לך הכל לפי שהן אותן המשניות בעצמן וכפל אותן בכאן פעם שנית בקרבן העוף להשוות אותו לקרבן בהמה בדיני המחשבה ואין הלכה כר' יהודה: 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>חטאת העוף שעשאה למטן כמעשה חטאת כו': </b>כבר נתבאר לך בפרק שלפני זה שחטאת העוף למטה ועולת העוף למעלה ונתבאר לך ג"כ הפרש שיש בין מליקת חטאת ומליקת עולה ומעשה חטאת היאך הוא ומעשה עולה היאך הוא: ומה שאמר בתחלה כמעשה חטאת לשם חטאת כשרה ר"ל אפילו שינה בסדר מליקתה ושאר ההלכה מבואר: 
+
+Mishnah 2
+
+<b>עולת העוף שעשאה למעלן כמעשה עולה כו': </b>מה שאמר ג"כ כמעשה עולה לשם עולה כשרה ואפי' שינה בסדר מליקתה וכבר זכרנו לך שכל הזבחים שנשחטו שלא לשמן כשרים אלא שלא עלו לבעלים לשום חובה חוץ מן הפסח ומן החטאת ולפיכך (מפני) שעשה העולה לשם חטאת כשרה אבל אם עשה אותה כמעשה חטאת או במקום חטאת ר"ל למטן אינה עולה אבל תהיה אז חטאת פסולה ר"ל שהיא כמו חטאת שאירע בה פסול במעשה או במחשבה שהיא פסולה בלי ספק כמו שזכרנו לפי שאינם פסול העולה הזאת במחשבה עד שנא' כשרה ולא עלתה לבעלים אבל פסלה במעשה: 
+
+Mishnah 3
+
+<b>וכולן אינן מטמאות בבית הבליעה ומועלין בהן כו': </b>מן העיקרים שבידינו שנבלת העוף טהור אינה מטמאה לא במגע ולא במשא לא אדם ולא בגדים אבל היא מטמאה בבית הבליעה בלבד ר"ל מי שאכל ממנה כזית כשהגיע לבית הבליעה יטמא ויהיה טמא ואם נגע בבגדים מטמאין וזהו ענין מטמא בגדים כמו נושא הנבלה ואלו בכלל אבות הטומאות המקובלות כמו שנבאר בתחלת כלים ועוד יתבאר עיקר כל זה והרמז שנאמר על זה בתורה בתחלת מסכת טהרות ושמור העיקר הזה: וידוע שאם יפסד זבח החולין בשום ענין מהענינין המפסידין הזבח יהיה הזבח נבלה וכן אם הפסיד המליקה כגון שמלק בסכין והדומה לו כפי מה שיתבאר בתחלת חולין שזה נבלה אבל אם מלק מליקה כשרה אז תהיה כמו הזבח הכשר בחולין שהתיר רחמנא אכילתו לכהן ר"ל חטאת העוף לפיכך אמר בכאן שאלו השינוין כלן שזכרנו לך בחטאת העוף אם מלקה שלא לשמה או שינה מקומה אע"פ שהוא פוסל אותה לא הוציאה מכלל הטהרה שתהא כמו נבלת העוף ותטמא כזית בבית הבליעה ויהיה האוכל ממנה מטמא בגדים רק היא טהורה ואין מותר לאכלה מפני ההפסד שאירע בה והאוכל ממנה שוה פרוטה חייב מעילה כמו שחייב כל הנהנה מן ההקדש לפי שהיא קדש ואין ראוי לאכילה זולתי חטאת העוף שעשאה למטן כמעשה החטאת לשם חטאת שהיא כשרה ומותר באכילה אע"פ ששינה במליקתה ולא מלקה כמו שאמרנו בסדר מליקת חטאת של עוף בפרק שלפני זה לפי שאותו הסדר למצוה ואם שינה לא הפסיד כלום: 
+
+Mishnah 4
+
+<b>עולת העוף שעשאה למטן כמעשה חטאת כו': </b> דבריהן ומחלוקת שלהן אינו אלא בשינוי מקום ושינוי שם אין צריך בהבנת ענין זה זולתי שתזכור הדברים שהזהרתיך לשמרם והם שחטאת העוף כשהיא כשרה היא נאכלת כולה כמו שנתבאר בתורה וכמו שנזכר אין למזבח אלא דמה וכולה לכהנים לפיכך אין בה מעילה וכבר נתבאר בפ' הזה שאם עשאה לשם עולה אסור לאוכלה ומועלין בה וידוע שהעולה כליל לאשים ואפי' היא כשרה האוכל ממנה שום דבר חייב מעילה וכבר זכרנו בפרק ה' שקדשי קדשים שחיטתן בצפון וקדשים קלים שחיטתן בכל מקום וידוע שקדשים קלים יאכל לבעלים או לכהנים כמו שנתבאר בחמישי לפיכך אין בהם מעילה אבל יש בה איסור והיתר לפי שהאימורין מהן אסורים אין ראוי לאכלן לשום אדם והנותר הוא שמותר לכהנים או לישראל או לשניהן ועוד יתבאר בפרק ראשון ממעילה בסדר הזה מתי מועלין באימורי קדשים קלים ומתי אין מועלין בהם ושם יתבאר שקדשי קדשים שחיטתן בדרום אפילו הפסיד בהן המחשבה מועלין בהן ואין בזה מחלוקת. והלכה כרבי יהושע: 
+
+Mishnah 5
+
+<b>מלק בשמאל או מלק בלילה שחט חולין בפנים כו': </b>כל הפסולין הן המנויין בתחלת פרק שני זר אונן טבול יום מחוסר כפורים וכו' ודברה תורה בעולת בהמה זכר תמים ואמרו בסיפרא בעולת העוף תמות וזכרות בבהמה ואין תמות וזכרות בעוף יכול שיבש גפה ושנסמית עינה ושנקטעה רגלה ת"ל מן העוף ולא כל העוף וכבר ביארנו בשני מקדושין חולין שנשחטו בעזרה אסורים בהנאה אבל אינם מטמאין לפי שעיקר תורתנו שאין כל דבר אסור באכילה או בהנאה מטמא ואין כל טמא אסור באכילה ובמליקה אינה כשרה אלא בקדשים בפנים אבל כ"ז שמלק בחוץ או מלק חולין אפילו בפנים היא נבלה בלי ספק לפי שאין הפרש בין המליקה ובין הנוחר והמעקר שאין נופל עליהם שם זבח כלל אלא שהוא מעשה יחדו השם על השחיטה בקדשים בפנים בלבד ודבר תורה גדול בני היונה וקטן התורים אינן ראויין לקרבן לפי שנא' תדיר שני תורים או שני בני יונה ולא סיים כל זה אלא [בקדשים ולא] בחולין. וענין מה שאמר לא היה פסולו בקדש שאינה ראויה לקרבן לא מצד הפסד המחשבה ולא מצד המתעסק ולא מצד אכילת שינוי מקום שבאלו הדברים נפסדים הזבחים מצד מעלת הקדש וגדולתו אלא מחמת שהן בעצמן נפסדים קודם שיגיע לפסלות ההקדש ואז נמלקה היא נבלה או אם מלק בסכין שהיא נבלה או אם מלק בחוץ כמו שזכרנו טעם כל זה: 
+
+Mishnah 6
+
+<b>מלק ונמצא טרפה ר"מ אומר אינה מטמאה בבית הבליעה כו': </b>טריפת העוף עוד יתבאר ענינה בשלישי מחולין וידוע שהקדשים אם נמצא מהן שום דבר טריפה אסור בהקרבה שאנו אומרים עליו הקריבהו נא לפחתך וידוע שהטריפה אינה מטמאה ודבר תורה בנבלת בהמה שהיא מטמאה במגע ומשא ונבלת עוף הטהור כבר זכרנו שאינה מטמאה לא במגע ובמשא ועוד יתבארו עקרי כל זה בטהרות במקומותיו. ור"מ משוה בין השחיטה והמליקה ואומר כמו שמותר לישראל לאכול שחוטה כן מותר לכהן לאכול מליקה ולמד העוף מן הבהמה בקל וחומר כמו שאתה רואה מן הדבר שלמדנו ר"ל נבלת העוף שהבהמה אין מוציאה מידי טומאה אלא שחיטה והעוף מוציאו שחיטה ומליקה ואמר ר' יוסי דיו לבא מן הדין להיות כנדון הואיל ולמדנו אותו מן הבהמה יהיה כמותה כמו שנתבאר: והכל מסכימים שכל דבר שאנו למדין דינו בק"ו נאמר בו דיו לבא מן הדין להיות כנדון וזה א' מעקרי היקישות הגמ' ויש לו רמז בתורה כמו שבארנו בשני מן קמא כשחלק רבי יוסי על ר' מאיר בדיו לבא מן הדין להיות כנדון שאין עליו חולק בא ר' מאיר ולמד זה בהיקש ממה שנאמר זאת תורת הבהמה והעוף ואמר מה בהמה דבר המתירה באכילה מטהר טריפתו מטומאתו אף עוף דבר המתירו באכילה מטהר טריפתו מטומאתו ואז אין חולקין עליו בדיו לבא מן הדין לפי שלמד אותו בהיקש לא בק"ו ורבי יוסי מוציא ההיקש הזה לדין אחר ולא יאות כפי כונתנו לזכור כל הטענות כפי מה שאמרנו בתחלת החבור והלכה כרבי יוסי: 
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כל הזבחים שנתערבו בחטאות המתות כו': </b>עוד יתבאר לך בפרק שני מתמורה מיני החטאות המתות ר"ל שמניחין אותן עד שימותו: וידוע ששור הנסקל ג"כ לסקילה עומד ואם נפל עירוב ביניהן ובין שאר הזבחים ואפילו נתערב בעלי חיים אחד מאלו העומדים למות באלף קרבן מניחין אותן עד שימותו כמו שיתבאר בתמורה ואין אנו אומרים יבטל ברוב לפי שהעיקר בעלי חיים חשיבי ולא בטילי: ומוקצה הוא מה שהופרש לקרב לעבודת כוכבים ועוד יתבאר בששי מתמורה שכל אלו אסורים לגבי המזבח ושם נביא ראיית איסור כל אחד מהן לקרבן: ועד שיסתאבו שיארע בהן מום ולא יהיו ראוין לקרבן: ומן הראוי לדעת כי מה שנאמר בכאן רובע ונרבע לא יהיה אלא בעד א' או על פי הבעלים או קודם גמר דינו תו אם יהיה הרובע והנרבע עובד כוכבים אבל אם יהיה מישראל בעדים ונגמר דינו אותו השור הוא נסקל וצריך אותו המין כגון שיהיו מעורבים שלמים בחולין שאז מוכרים הכל למי שיקריב אותו שלמים זולתי דמי הקרבן שנתערב שאינו נמכר ולפיכך ימכרו החולין: 
+
+Mishnah 2
+
+<b>קדשים בקדשים מין במינו זה יקרב לשם מה שהוא כו': </b>מין במינו מקריבין את כלן ובשביל הבעלים אע"פ שאין אנו מיחדים אותן לומר זה קרבנו של זה ואין דין זה נוהג אלא בקרבנות נשים שאינם צריכין סמיכה אבל קרבן האנשים שצריך סמיכה בבעלים שנאמר וסמך ידו על ראש קרבנו מן הנמנע להקריב אותו לשם בעלים הואיל ולא נדע מי הן והואיל ונתערב מין בשאינו מינו כגון שנתערב לו עולה בשלמים מניח אותן עד שיפול בהן מום ואז מוכרים שניהם כל אחד בפני עצמו כאילו מכר אחד בדינר והשני בשני דינרים ואז יתחייב להביא מדמן עולה בשני דינרים ושלמים בשני דינרים לפי שאין אנו יודעים אי זה מהן היה עולה ואי זה שלמים ומפסיד דינר וזהו מה שאמר ויפסיד המותר מביתו: ומה שאמר ויאכלו כבכור וכמעשר ר"ל שלא ימכרו בשווקים ואין שוקלים אותן בליטרים כמו שאין עושין כן בבכור ובמעשר כשאירע בהן מום כמו שיתבאר בחמישי מבכורות וענין החטאת שאי אפשר להתערב עם האשם בשום פנים מבואר היטב והוא שהאשם לא יהיה אלא מזכרי הצאן כמו שבארנו בתחלת דברינו במסכת הזאת ולא תהיה חטאת ממין הצאן אלא ממין הנקבות בלבד וכשתעיין כל הקרבנות כפי חלוקיהן תמצא זה: 
+
+Mishnah 3
+
+<b>אשם שנתערב בשלמים ירעו עד שיסתאבו כו': </b>כבר נתבאר בחמישי מזו המסכתא כי האשם קדשי קדשים ונשחט בצפון ונאכל לזכרי כהונה ליום ולילה עד חצות והשלמים קדשים קלים ונשחטים בכל מקום בעזרה ונאכלים בכל העיר לכל אדם לשני ימים ולילה אחד ואמר ר"ש נדון בשניהן דין האשם להחמיר וחכמים אומרים אם נדון בשניהם דין האשם להחמיר אנו מביאים השלמים לידי פסול שלא כדין שאם יותר משניהם שום דבר ממחרת היום ישרף כמו האשם ואפשר שהנותר הוא שלמים ודינם שיאכלו לשני ימים ולילה אחת והעיקר בידינו אין מביאים קדשים לבית הפסול ר"ל שאין עושים בהן שום דבר שמביאים לפסול ולפיכך אמרו חכמים שלא ישחטם אלא מניחין אותן עד שיסתאבו ויביא בדמי היפה שבהן ממין זה ובדמי היפה שבהן זה ויפסיד המותר מביתו אבל אם היה העירוב בחתיכות הבשר שאין להן תקנה אז נדון הכל כחמור שבהן: מה שאמר הנאכלין ליום אחד בנאכלים לשני ימים לפי שהקדשים קלים עצמן יש מהן שנאכלין ליום אחד ר"ל תודה כמו שנתבאר בה' ממסכת זו ואין הלכה כר"ש: 
+
+Mishnah 4
+
+<b>אברי חטאת שנתערבו באברי עולה כו': </b>כבר ידעת שהחטאת תאכל והעולה תשרף: וענין מה שאמר יתן למעלה שיתן הבשר שנתערב למעלה מן העצים במזבח ונחשוב בשר החטאת שכל מה שניתן ממנו למעלה מן המזבח שהיא עצים והנשאר בשר עולה: וענין תעובר צורתו שיניח אותו עד שיפסול וישרף במקום שישרפו פסולי המוקדשים ר"ל מבית לעזרה כמו שיתבאר בי"ב ממסכתא זו ואין הלכה כרבי אליעזר: 
+
+Mishnah 5
+
+<b>אברין באברי בעלי מומין רא"א אם קרב ראש א' מהן כו': </b>דעת ר"א במה שאמר ראש א' זוג ר"ל אם הקריב שני ראשים מן הראשים המעורבים אומר שחל הספק בשניהן יחד לפי שנא' ראש בעל מום האחד משניהם ולא נדע איזה משניהן וכבר נקרבו שניהן והנשארים כשרים: וחכ"א אפילו נקרבו כולן ולא נשאר אלא א' אפשר שזה הנשאר הוא של בעל מום לפיכך יצא לבית השריפה והלכה כחכמים: 
+
+Mishnah 6
+
+<b>דם שנתערב במים אם יש בו מראה דם כשר כו': </b>רואין אותו כאילו הוא מים פירושו כמו שאבאר. והוא שאם נפל מן היין או מדם החולין על דם הקדשים והוא דבר מועט עד שאילו היה מים עומד הדם בעינו אדום אז הוא כשר ואם היה הרבה עד שאילו היה מים בטל מראית הדם בטל במיעוטו ואסור לעשות ממנו הזיה: ור' יהודה אומר אין דם מבטל דם אלא אפי' נפל כמו י' ליטרין דם חולין על משקל דרכמון א' מדם קדשים מותר להזות ממנו ולא נאמר בטל במיעוטו שפשוט אצלו בכל דבר מין במינו לא בטיל וכבר נתבאר מדבריו שזה העירוב הוא שיפלו המים או הדומה להן על דם הקרבן ולא שיפול דם הקרבן במים או ביין או בדם אחר וכן נאמר בגמ' לא שנו אלא שנפל מים לתוך דם אבל דם למים ראשון ראשון בטל וזה כבר מבואר וראוי ואין הלכה כר' יהודה: 
+
+Mishnah 7
+
+<b>נתערב בדם פסולין ישפך לאמה בדם תמצית כו': </b>האמה המעבר ששותים ונגרין עליו הדמים אחר זריקתן על המזבח ויוצאין לנחל קדרון נקראת אמה כמו שיתבאר אחרי כן וא"ר אליעזר שהתמצית יש בו מדם הנפש ולפיכך כשר לכתחלה: וענין אם לא נמלך שלא ישאל אותנו אם יזרוק ממנו אם לא אבל אם שאל פי בית דין מורין שישפך אל מקום שפך הדמים כמו שזכרנו ואין הלכה כרבי אליעזר: 
+
+Mishnah 8
+
+<b>דם תמימים בדם בעלי מומין ישפך לאמה כוס בכוסות כו': </b>מה שאמר ר' אליעזר גם כן קרב כוס אחד רוצה בו זוג אחד כמו שאמר באברים והלכה כחכמים: 
+
+Mishnah 9
+
+<b>הניתנין למטה שנתערבו בניתנין למעלה כו': </b>כבר זכרנו בפ' ה' ממסכתא זו שחטאת בהמה דמה למעלה: ודמים הניתנים למטה הן דם עולת בהמה ואשמות ושלמים ובכור ופסח ומעשר וכבר בארנו שלמעלה הוא למעלה מן החוט ולמטה למטה מן החוט ר"ל הקו שמחלק המזבח ואין הלכה כרבי אליעזר: 
+
+Mishnah 10
+
+<b>הניתנין מתנה אחת שנתערבו בניתנין מתנה אחת כו': </b>כבר נתבאר שהחטאת לבדה היא צריכה מתן ארבע והבכור ומעשר ופסח מתנה אחת ובזה הוא המחלוקת בין שניהם ג"כ בעירוב מתן ארבע במתן שתים או שתים במתן אחת: ומה שאמר לא עשית בידך ר"ל שלא השלים מתן ארבע שהמניעה מלעשות שום דבר אינו מעשה: 
+
+Mishnah 11
+
+<b>הניתנין בפנים שנתערבו עם הניתנין בחוץ כו': </b>אומר שאם נמלך אומרים לו ישפך לאמה ואם לא שאל ונתן מן הדם המתערב בפנים מה שיהיה ראוי לתת מדם של חוץ כשר: ואמר ר"ע שהדמים כל זמן שנכנסו להיכל לכפר נפסלו ולא ינתן מהן אחר כן בחוץ כל עיקר: וחכ"א החטאת בלבד לפי שנאמר וכל חטאת אשר יובא מדמה אל אהל מועד לכפר בקדש וגו' אי זה מין שתהיה ואפילו תנואת יחיד הניתנת על מזבח הנחשת אם נכנס דמה לפנים נפסל להזות ממנו על מזבח החיצון והלכה כחכמים בכלן: 
+
+Mishnah 12
+
+<b>חטאת שקבל דמה בשתי כוסות יצא אחד מהן כו': </b>דע שאם יצא מבשר קדשי קדשים חוץ לעזרה נפסל ואסור באכילה וסמך זה למה שנאמר ובשר בשדה טרפה ר"ל שהבשר שיצא חוץ למחיצתו שהוא שדהו הרי הוא כבשר טרפה ואסור באכילה וכן [<small>גירסת יעב"ץ</small> בשר] קדשים קלים שיצאו חוץ לחומה דינו אחד ואם הובא בשר קדשי קדשים אל ההיכל לא יפסל והוא מותר באכילה כמו שזכרנו בפ' ו' כמו שנא' וכל חטאת אשר יובא מדמה ואמרו מדמה ולא מבשרה הנה נתבאר שאם יצא בשר לחוץ נפסל ואם נכנס לפנים לא נפסל וג"כ המחשבה אם חשב עליו לאוכלו בחוץ פסול ואם חשב לאכלו בפנים לא פסול כמו שבארנו בשני מזו המסכתא וחכמים מביאים לראיה אשר הובא מדמה אפילו מקצת דמה ולפיכך אם נכנס מקצת דמה נפסלה ורבי יוסי סמך על ק"ו כמו שאתה רואה אותו דמים היוצאים הם מה שחשב עליהם לזרקו בחוץ והם נקראים דמים פסולים. דבר תורה על ציץ שהוא מכפר טומאת קדשים שנאמר והיה על מצח אהרן ונשא אהרן את עון הקדשים אשר יקדישו בני ישראל וגו' ואח"כ פירש בפרשת אמר אל הכהנים שעון הקדשים שהוא מכפר הוא הטומאה לפי שנאמר אשר יקרב מכל זרעכם אל הקדשים וגו' כבר בארנו בסוף עדיות כי סוף הדבר שעל פיו עושים שאין דם הקדשים מטמא כל עיקר והלכה כחכמים ורבי יהודה: 
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>המזבח מקדש את הראוי לו רי"א כל הראוי לאשים כו': </b>הראוי לו הראוי ליקרב אבל קומץ המנחה אם לא נתקדש בכלי שרת שאינו ראוי ליקרב אינו מתקדש ואפי' עלה על גבי המזבח ומחלוקת רבן גמליאל ורבי יהושע מבואר ויש לכל אחד משניהן דחיה בטענות חבירו ולא יאות כפי כוונתינו לספר טענותיהם ור"ש הולך אחרי דעת רבי יהושע וכלן סומכים על מה שנאמר כל הנוגע במזבח יקדש על מנת שיהא ראוי כמו שהתנה בתחלת המשנה ויש מחלוקת ביניהן על זה כמו ששמעת והלכה כרבי יהושע: 
+
+Mishnah 2
+
+<b>ואלו אם עלו לא ירדו הלן והטמא והיוצא כו': </b>רבי יהודה מביא ראיה ממה שנאמר היא העולה פרט לנשחטה בלילה ושנשפך דמה ושיצא דמה חוץ לקלעים שאם עלתה תרד. רבי שמעון מביא ראיה ממה שנאמר זאת תורת העולה תורה אחת לכל העולין שאם עלו לא ירדו. ומה שאמר הלן ר"ל דם הלן ובשר הלן והלכה כר' יהודה: 
+
+Mishnah 3
+
+<b>אלו לא היה פסולן בקדש הרובע והנרבע והמוקצה כו': </b>אין רבי עקיבא מכשיר מבעלי מומים אלא המומים שיהיו בעין כגון הלובן והשחור ונקודה אדומה על לובן העין והקרום הקשה העולה בעין לצד האף והדומה לה לפי שכגון אלו המומין כשר בעופות כמו שבארנו בפרק ה' שאמרו אין תמות וזכרות בעופות והלכה כרבי חנינא סגן הכהנים: 
+
+Mishnah 4
+
+<b>כשם שאם עלו לא ירדו כך אם ירדו לא יעלו כו': </b>וכולם שעלו חיים ר"ל בעלי מומין והוא דברי ר"ע שהוא מכשיר מבעלי מומין אותן שזכרנו אמר שזהו אחר שחיטה ואם הבהמה חיה תרד: ומה שאמר עולה שעלתה חיה היא עולה כשרה לדברי הכל ולא בא ללמדנו אלא שהמזבח ראוי להפשט ולניתוח אם עבר ושחט בראש המזבח: 
+
+Mishnah 5
+
+<b>ואלו אם עלו ירדו בשר קדשי קדשים ובשר קדשים כו': </b>כל אלו שנאמר מורידין אותו מן המזבח ואפילו העלו אותן אינן ראוין למזבח אבל כלן ראוין לאכילה זולתי הקטרתן אבל היא ג"כ אינה ראויה למזבח וכן כל מה שמנה אחר הקטרה אינו ראוי למזבח אלא אם היה מחובר ר"ל שיהא כקרבן עולה ששורפין אותה כלם ויהיו דבוקים בבשר הדיבוק הטבעי: 
+
+Mishnah 6
+
+<b>וכולם שפקעו מע"ג המזבח לא יחזיר וכן גחלת כו': </b>וכולן שפקעו פי' כל אברים שזכרנו שאם עלו לא ירדו אם פקעו מעל גבי המזבח לא יחזיר וכן גחלת שפקעה ג"כ לא יחזיר ופי' פקעו עפו כמו שאנו רואים במוקדי האש שכל דבר שיש בתוכו לחות הוא עף מן האש כשמתחיל אותו לחות להתנועע ולצאת ומה שאמר קודם חצות ולא אמר כל הלילה לפי שאמר הכתוב היא העולה על מוקדה על המזבח כל הלילה עד הבקר ואילו אמר כל הלילה לבד היה משמעו עד הבקר ולפי שאמר אח"כ עד הבקר אמרו שהוא רמז להרחקה מן הבקר הוא מה שאמרו עד הבקר תן בוקר לבקרו של לילה ועל כן אמרו עד חצות להרחיק אדם מן העבירה כמו שבארנו בתחלת ברכות: 
+
+Mishnah 7
+
+<b>כשם שהמזבח מקדש את הראוי לו כך הכבש כו': </b><b>כלי הלח מקדשין את הלח ומדות היבש מקדש כו': </b>כשם שאמר הכתוב במזבח כל הנוגע במזבח יקדש כך אמר בכל הכלים וקדשת אותם והיו קדש קדשים כל הנוגע בהם יקדש וע"מ שיהא אותו דבר ראוי לאותו כלי או לאותו מקום וכלי הלח הכלים שמקבלים בהם הדם והיין או המים והשמן ומדות היבש מן המדות שמודדין בהן הסלת למנחות וראוי לך לדעת שכלי השרת אם נקבו או נשברו אין מרפאין שבריהן אלא עושין אותן פעם שניה וכן הסכין אם נשמט או נפגם אין מתקנין אותו ואין משחיזין אותו עד שיסיר הפגם וכן בגדי כהנים אם נתלכלכו אין מכבסים אותן אלא עושין בגדים חדשים ומניחים אלו לצורך פתילות כמו שנתבאר בסוכה וטעם כל זה אין עניות במקום עשירות: 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>כל התדיר מחבירו קודם את חבירו התמידים כו': </b>פירוש תדיר תרגום תמיד תדירא וכל הענין מבואר וכבר נזכר פירושו בתחלת סדר זה: 
+
+Mishnah 2
+
+<b>וכל המקודש מחברו קודם את חברו דם חטאת כו': </b>מרצה מכפר ואימורי חטאת אע"פ שנשרפים כלן כמו אברי עולה אבל העולה נשרפת כלה והחטאת אין שורפין ממנה זולתי האימורין וזהו ענין מה שאמר מפני שהן כליל לאשים ר"ל שכל העולה כליל לאשים: ומה שאמר בשלמים מתן ארבע ר"ל שתים שהן ארבע וכבר נתבאר הדינים כלן הנזכרים בהלכה זו בחמישי ממסכת זו ועוד נבאר במנחות שהבכור והמעשר אינם טעונים נסכים ותנופה: 
+
+Mishnah 3
+
+<b>הבכור קודם למעשר מפני שקדושתו מרחם כו': </b>אע"פ שקרבן העוף כולן קדשי קדשים לפי שהוא חטאת או עולה כמו שנתבאר אבל מין הבהמה שיש בה קצת מקדשי קדשים מעלתה גדולה אצלו ממין העוף שכולו קדשי קדשים ולפי שקרא הדם והאימורים קדשי קדשים ידענו שמי שהוציא אימורי קדשים קלים חוץ לעזרה נפסלו אבל בשר קדשים קלים אם עבר והוציאו חוץ לעזרה קודם זריקת הדם לא נפסל הואיל וסופו לצאת: 
+
+Mishnah 4
+
+<b>העופות קודמין למנחות מפני שהן דמים מנחת חוטא כו': </b>מנחת חוטא הוא עשירית האיפה שמקריבה העני על טומאת מקדש וקדשיו או שבועת העדות כמו שזכרנו בתחלת דברינו בזו המסכתא ואמר רחמנא והקריב את אשר לחטאת ראשונה ואמרו בנין אב לכל החטאות שיהיו קודמות לעולות הבאות עמהן בין בעוף בין בבהמה ומה שאמר וכן בהקדשן ר"ל כי בשעה שיפריש קרבנותיו אומר הרי זו חטאת ואחר כך אומר הרי זו עולה: 
+
+Mishnah 5
+
+<b>כל החטאות שבתורה קודמות לאשמות חוץ כו': </b>כל אלו פסוקי התורה: וענין להכשיר שהוא מתקן האדם ומשלים טהרתו והוא מה שנאמר ולקח הכהן מדם האשם ונתן על תנוך וגו': 
+
+Mishnah 6
+
+<b>כשם שהן קודמין בהקרבתם כך הן קודמין באכילתן כו': </b>הרי זה מבואר והלכה כחכמים: 
+
+Mishnah 7
+
+<b>ובכולם הכהנים רשאין לשנות באכילתן לאכלן כו': </b>אמר רחמנא בדברים שהכהן אוכל למשחה אמר למשחה לגדולה כדרך שהמלכים אוכלין ר"ל מטעמים ומאכלים בתבלין וכיוצא בהן והלכה כרבי מאיר: 
+
+Mishnah 8
+
+<b>א"ר שמעון אם ראית שמן שהוא מתחלק בעזרה כו': </b>דבר תורה שמנחת ישראל מקריבין ממנה הקומץ ואוכלים הכהנים הנותר והוא השירים ומנחת כהן שורפים אותה כלה שנאמר וכל מנחת כהן כליל תהיה לא תאכל על כן שורפים הנותר מן השמן שצף על מנחת כהן ואוכלין שאר השמן ממנחת ישראל ועל דעת האומר שאין מתנדב שום אדם שמן לבדו אין שם מה שישרף ולא יתחלק אלא מה שנזכר למעלה והלכה כר"ט שאומר מתנדבים שמן ולא פחות מלוג ומקריבין ממנה קומץ לאשים והנותר יאכל כשאר המנחות אם היתה מנחת ישראל כמו שזכרנו וכן יכול אדם להתנדב יין בלבד ולא פחות מג' [לוגין] כמו שיתבאר בסוף מנחות וזורקין אותו כולו על גבי האשים ואע"פ שהוא מכבה האש במזבח שהוא מצות לא תעשה לפי שנאמר לא תכבה ואמרו הנוטל גחלת מע"ג המזבח וכבה חייב אבל הוא דבר שאין מתכוין מותר ושמא תאמר בהכרח יתפעל כי בשעה שזורק היין על המזבח יכבה אותו בהכרח והעיקר בידינו מודה רבי שמעון בפסיק רישיה ולא ימות דע שאינו מתכבה בהכרח לפי שמעט מן היין או המים והדומה להם מן הדברים הנגרים בשזורקין אותן על האש הגדולה אין מכבין אותם רק כח האש מלהט אותן ונוצחן ועוד שאפשר שיזרק על קרקע המזבח או על קצות העצים שלא נשרפו עדיין ומן הראוי להוסיף על הענין הזה מה שאמרו נסכים שנטמאו עושה להם מערכה בפני עצמה ושורפן. ודע שהתודה קודמת לאיל הנזיר לפי שיש בה מיני מנחה יותר כמו שבארנו במנתות וכן חטאת העוף קודמת לעולת בהמה: 
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>דם חטאת שנתן על הבגד הרי זה טעון כבוס כו': </b>אמר רחמנא בחטאת הנאכלת ואשר יזה מדמה על הבגד וגו' ואמר עוד בה תשחט החטאת ואמרו בנשחטה הכתוב מדבר להוציא חטאת העוף שאין בה דין הכבוס: 
+
+Mishnah 2
+
+<b>חטאת פסולה אין דמה טעון כבוס בין שהיתה כו': </b>נאמר בפירוש מדמה מדם כשרה ולא מדם פסולה והלכה מבוארת: 
+
+Mishnah 3
+
+<b>נתן מן הצואר על הבגד אינו טעון כבוס מן הקרן כו': </b>[למד העיקר היה ממה שנאמר ואשר יזה (לא) מדמה ואמר לא אמרתי אלא בדם הראוי להזאה]: 
+<b>נתן על העור עד שלא הופשט אינו טעון כבוס כו': </b>הכל מסכימים שהעור עם צמרו בשעה שמפשיטין אותו קודם שיעבד ויתקן אותו אינו מטמא כשאר הטומאות אבל הוא ראוי לטומאה ר"ל אם עבדו ותקנו ואמר בחטאת ואשר יזה מדמה על הבגד רבי יהודה אומר מה בגד הראוי לקבל טומאה אף כל הראוי לקבל טומאה והעור שהופשט ראוי ואע"פ שעכשיו אינו מתטמא וכן הדומה לו מן הדברים שאינם מתטמאים כמו שהם אלא אם שינה בהם מחשבה מכמות שהוא עכשיו: ומה שאמר מקום הדם לא כל הבגד שנאמר אשר יזה עליה תכבס: ומה שאמר וראוי לכבוס להוציא כלי העץ והדומה להן ואע"פ שהן מקבלין טומאה אין חייבין כבוס מדם החטאת אם נפל עליהן לפי שאין ראויין לכבוס רק לגרר והלכה כרבי יהודה לפי שסתם לן תנא כותיה במה שאמר ודבר שהוא ראוי לקבל טומאה: 
+
+Mishnah 4
+
+<b>אחד הבגד ואחד השק ואחד העור טעונין כבוס כו': </b>שבירת כלי חרס שבישל בו חטאת דבר תורה ולא נאמר פסוק על השבירה שתהא במקדש אבל עשאוה ככבוס שנאמר בו פסוק ר"ל שיהא במקדש והדין הזה (שדין המקדש) [שדן המקרא] בקרבן דבר בקדשי דמה מן הבגדים במקום קדוש ושבירת כלי חרס שמבשלין אותן בהן אין דין זה בשום חטאת לכבם קדשים אלא בחטאת לבדה ולכך נאמר זה חומר בחטאת מקדשי קדשים: 
+
+Mishnah 5
+
+<b>בגד שיצא חוץ לקלעים נכנס ומכבסו במקום כו': </b>אם נטמא אחר שיצת מפני שאי אפשר להכניס בגד טמא למקדש קורע המקום שעליו הדם ומכניסו למקדש ומכבסו וזה מדרבנן אבל מדאורייתא אינו חייב לכבס אחר קריעה לפי שנאמר על הבגד: ונוקבו שיקוב אותו נקבים קטנים כשיעור שורש קטן כדי שיטהר מטומאתו כמו שנבאר במסכת כלים אבל אם ניקבו נקבים גדולים אינו כלי ואינו ייב לשבר אותו במקדש שנאמר וכלי חרס והוא כבר שברו חוץ למקדש מפני שהנקב הגדול הוא שבירה: 
+
+Mishnah 6
+
+<b>כלי נחשת שיצא חוץ לקלעים נכנס ומורקו כו': </b>דבר תורה ואם בכלי נחשת בושלה ומורק ושוטף במים ומה שאמר פוחתו הוא שישבר אותו אבל אינו חייב במריקה מן התורה שנא' כלי נחשת ואין הפרש בין כלי נחשת ושאר מתכות: 
+
+Mishnah 7
+
+<b>אחד שבישל בו ואחד שעירה לתוכו רותח כו': </b><b>ר' טרפון אומר אם בשל בו מתחלת הרגל יבשל בו כו': </b>הכלים שמשתמשים בהם לבשול ובמאכל הם טעונים מריקה ושטיפה בין שהיו המבושלים בהם קדשי קדשים או קדשים קלים ואין הפרש בזה בין כלי חרס לזולתם ואין כלי חרס טעונים שבירה אלא בחטאת בלבד כמו שבארנו. ומה שאמר רבי טרפון יבשל בו כל הרגל רוצה לומר יבשל בו כל היום כל ימות הרגל וענין כל זה שאם יבשל בו אלו הקדשים יצטרך למרוק הכלי ואז יבשל בו קדשים פעם שניה ורבי טרפון אומר שבמועד אין מחייבין למרוק הכלי כשתכלה האכילה אבל ראוי לו למרוק אותו בסוף היום מפני שהוא עסוק בשמחת הרגל ועכ"פ צריכה מריקה לדברי הכל ואז מבשלים בו ממחרת שאילו לא נמרקו אותו משמנונית המדובק בכלים יהיה נותר ואסור ממחרת לבשל בו. וחכמים אומרים שלא יאחר למרקו אלא כפי זמן האכילה בלבד וכשתכלה האכילה ממרק אותו וסומכין זה למה שנאמר כל זכר בכהנים יאכל אותה ותכף נאמר ומורק ושוטף במים עד זמן אכילה מריקה ושטיפה הכבוס המופלג עד שמסיר מה שנדבק בכלים יקרא מריקה ותוספת הנקיות יקרא שטיפה והוא שיתן מים לתוך הכלי ואינו ממרק בידו הכלי אלא משפשף ואמרו מריקה בחמין ושטיפה בצונן ומה שאמר כמריקת הכוס ושטיפת הכוס רוצה לומר שאינו חייב להפליג עד שיסיר כל הרושם: ושפוד ידוע. ואיסכלא שבכה של ברזל שצולין עליה בשר. ופירוש מגעילן שיסיר השמנונית שנבלעה בשפוד שהנפש מואסת אותה מגזרת געלה נפשי מענין הזה נשתמשו בכל דבריהם גיעול גיעולי עובד כוכבים ומגעילן וזולתן ר"ל להסיר ההגעלה וסדר המעשה הזה לתת אותן הכלים לתוך מים רותחים כשהן על גבי האש ושופכין עליהם מאותן המים ושוטפן במים קרים והלכה כחכמים: 
+
+Mishnah 8
+
+<b>בישל בו קדשים וחולין או קדשי קדשים וקדשים כו': </b>כבר ביאר הגמרא ענין המשנה הזאת ואמר שאם יש בהם בנותן טעם הרי הקלים נאכלים כחמורים ואינם טעונין מריקה ושטיפה ופוסלין במגע אין בהם בנותן טעם אין הקלים נאכלין כחמורין ואינם טעונין מריקה ושטיפה ואין פוסלין במגע וענין פוסלים במגע שיהיו כמו קדשי קדשים שכל הנוגע בהם מן המאכלים יפסל אם יהיו אותן הקדשים פסולים או יהיה כמותן ויאכל בקדושה אם היתה כשרה לפי שנאמר בחטאת כל אשר יגע בבשרה יקדש ואמר יקדש להיות כמוה כיצד אם פסולה תפסל ואם כשרה תאכל כחמור שבה ועל מנת שתהא שם בליעה והוא מה שאמרו כל אשר יגע בבשרה יכול אע"פ שלא בלע ת"ל בבשרה עד שיבלע ואמרו אשכחן חטאת שאר קדשים מנין ת"ל זאת התורה לעולה וכו' והלכה הזאת היא לר"ש שאמר קדשים קלים אינן טעונים מריקה ושטיפה וכבר אמרנו שאין הלכה כר"שי 
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>טבול יום ומחוסר כפורים אינן חולקים בקדשים כו': </b>כבר בארנו פעמים רבות שטבול יום ומחוסר כפורים אינן ראוין לאכול קדשים ולעבוד עבודה לפי שלא נגמרה טהרתן וכבר בארנו בפרק שני מזו המסכתא ועיקר בידינו שכל הראוי לאכילה חולק לאכול והואיל ואלו אינן ראוין עכשיו לאכילה אין נותנין להם חלק שיצנעהו עד לערב ויאכלהו בשעת גמר טהרתן לפי שהכוונה אינה אלא בשעת הקרבה שכן נאמר במנחה זאת תורת המנחה וגו' והנותרת ממנה יאכלו וגו' ונאמר בחטאת הכהן המחטא אותה יאכלנה ונאמר בשלמים לכהן הזורק את דם השלמים לו יהיה ר"ל בכל זה הראוי לאותו מעשה ואין הכוונה לומר שלא יאכל אותן אלא המתעסקים בעבודה: והאונן כבר נתבארו דיניו בתחלת פרק ב' ואסור לו ליגע בקדש אלא אחר טבילה על מנת שלא יסיח דעתו רק שישמר עצמו מן הטומאה ויתן מחשבת לבו בענין הזה ואם לא עשה כן פוסל את הקדשים וכן מחוסר כפורים צריך טבילה לקודש כמו שבארנו בחגיגה ומה שאמר כל שאינו ראוי לעבודה אינו חולק אל תקשה עליך מבעל מום לפי שבעל מום אין משגיחים בו מכלל זה לפי שנאמר בתורה עליו לחם אלהיו מקדשי קדשים וגו' ואמר עוד כל זכר בבני אהרן וגו' לרבות בעלי מומים לחלוקה לפי שהוא קרא כמו שזכרנו והעיקר בידינו אין חולק עד שיהא טהור משעת זריקת דמים עד שעת הקטר חלבים ואם נטמא (בין החולין) *[בינתים] אין חולק: 
+
+Mishnah 2
+
+<b>כל שלא זכה המזבח בבשרה לא זכו הכהנים בעורה כו': </b>דבר תורה והכהן המקריב את עולת איש וגו' ואמרו חז"ל אין הפרש בין האיש והאשה בזה הענין ומה שאמר איש פרט לעולת הקדש רוצה לומר שאם התפיס עולתו לבדק הבית שהעור קדש ואתה יודע ממה שזכרנו שעולה שנשחטה שלא לשמה כשרה אע"פ שלא עלתה לבעלים משום חובה הואיל וזכה המזבח בבשרה וכן הכהנים בעורה: ומה שאמר עולה שעלתה לאיש אינו רוצה לומר עלתה משום חובה אבל רוצה לומר עלתה לגבי המזבח: 
+
+Mishnah 3
+
+<b>עורות קדשים קלים לבעלים ועורות קדשי כו': </b>מקשה כי הקשה עליו בזה ההיקש שהקיש בק"ו ואמר (רחמנא) מזבח יוכיח שזכה בבשרה ולא זכה בעורה אף אתה אל תתמה על קדשי קדשים שאע"פ שזכו בבשרן לא יזכו בעורן השיב על הקושיא הזאת שהמזבח יוכיח שאין לו עור בכל מקום נתבארה התשובה הזאת שאינו קרב במזבח עור כל עיקר לא בעולה ולא בזולתו ואילו היו שום קרבן נקרב בעורו היינו אומר בקדשי קדשים (<small>גי' יעב"ץ:</small> על) המזבח יוכיח שזכה בבשר רוצה לומר האימורים ולא זכה בעור כמו שזכה בעור בקרבן פלוני אבל הואיל והמזבח אינו זוכה בעור בשום פנים ואפילו מן העולה אינו ראוי ללמד ממנו מה שלא זכה בעור קדשי קדשים ונתקיים ההיקש בכהנים שזכו בעור העולה וגם כן יזכו בעור חטאת ואשם: 
+
+Mishnah 4
+
+<b>כל הקדשים שאירע בהם פסול קודם להפשיטן כו': </b>מה שאמר ר"ע אינו אלא בבכור בעל מום כשהתירו מומחה ונשחט על פיו ואפילו בכל ארץ ישראל כמו שיתבאר בבכורות ואח"כ נמצא טריפה שדין אותו העור ליהנות בו והלכה כר' עקיבא: ומה שאמרו חכמים הוא בבכור תמים אם נשחט בעזרה ליקרב כמו שבארנו ונמצא טריפה דינו אצל החכמים שיקבר הבשר וישרף העור והלכה כחכמים: 
+
+Mishnah 5
+
+<b>פרים הנשרפים ושעירים הנשרפים בזמן שהם כו': </b>כבר בארנו פעמים רבות שפרים הנשרפין הן פר של יום הכפורים ופר הבא על כל המצות ופר העלם. ושעירים הנשרפים שעירי יום הכפורים ושעיר עבודת כוכבים. מקומות השריפה ג' אחד מהן בעזרה ושם שורפין פסולי המוקדשין ואמורי קדשים קלים כשנפסלו ג"כ ופרים ושעירים הנשרפים שאירע בהן פסול בין קודם זריקה בין לאחר זריקה והמקים הב' הר הבית ושם שורפין פרים ושעירים הנשרפים שאירע בהן פסול אחר יציאתן מן העזרה ושם אותו מקום בירה והמקום השלישי הוא שקורין בית הדשן והוא מחוץ לכל העיר ודוגמתו אל הקדש כדוגמת המקום הוא חוץ למחנה ישראל אל אהל מועד ששם שורפין פרים ושעירים הנשרפים לפי שנאמר בהן אל מחוץ למחנה ואמר חוץ לשלשה מחנות רוצה לומר מחנה שכינה מחנה לויה מחנה ישראל ונאמר בתורה על פר ושעיר של יום הכפורים שהן מטמאין בגדים שמתטמא בהן בשריפתן או במשאן והוא שנאמר והשורף אותם יכבס בגדיו כי בכל מקום שנאמר בתורה יכבס בגדיו טמא ומטמא כמו שנזכר לפי שהכוונה במאמר הזה שהטמא הזה אם נגע בבגדים בשעת טומאתן והוא מחובר במטמא טימא אותן ואין הכוונה שאינו מטמא זולתי הבגדים שעליו באותה שעה בלבד: ודע העיקר הזה ושמור אותו ועוד נבארהו בתחלת טהרות ואמרו בנין אב לכל הנשרפין שיהיו מטמאין בגדים ועוד יתבארו דיני הטומאה הזאת במקומות ממסכת פרה: 
+
+Mishnah 6
+
+<b>היו סובלין אותן במוטות יצאו הראשונים חוץ כו': </b>דע שפרים ושעירים הנשרפין עצמן אינן מטמאין במגע ואין הבגדים הנוגעין בעצמן מטמאין אבל הן מטמאין אוכלין ומשקין בלבד לא אדם וכלי אבל השורף אותם הוא המטמא בגדים כמו שזכרנו והוא מדאורייתא והטעם שמחמתו יהיה הנושא אותן ג"כ למקום השריפה מטמא בגדים הוא קבלה וסמכוה למה שנאמר בפר העלם והוציא את כל הפר אל מחוץ למחנה אמר כיון שיצאו חוץ למחנה אחת המתעסק בהם מטמא בגדים ור"ל במחנה אחת מחנה שכינה שהיא העזרה והר הבית כנגד מחנה לויה וירושלים כנגד מחנה ישראל. ופירוש ניתך נימס וניגר כאשר יהיה בתחלת השריפה כשנתך הלחות והחכמים החולקים על ר"ש אומרים והשורף אותם בשעת שריפה יכול אף משנעשו אפר (אינן) מטמאין בגדים ת"ל אותם אותם מטמא בגדים נעשה אפר אין מטמא בגדים רוצה לומר המנענע אותו האפר או המוסיף בשריפתן או הנושא אותן אינן מטמאים בגדים מפני הסבה שזכר והלכה כחכמים: 
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>השוחט והמעלה בחוץ חייב על השחיטה כו': </b>דבר תורה שהמקריב קרבנות חוץ למקדש שהוא חייב כרת אמר אשר יעלה עולה או זבח אל פתח אוהל מועד וגו' וטענת רבי יוסי הגלילי על החכמים שהוא אומר שוחט בפנים והעלה בחוץ אע"פ שהעלה דבר פסול שעת הכשר היתה לו אבל שוחט בחוץ לא היתה לו שעת הכשר: ומה שאמר רבי יוסי פטור ר"ל פטור על העליה אבל על השחיטה הכל מודים שהוא חייב לפי שאמרה תורה אל פתח אהל מועד לא יביאנו ולפיכך דעת תנא קמא אם שחט בחוץ והעלה בחוץ שחייב שתים ור' יוסי אומר אחת ואין הלכה כר' יוסי: 
+
+Mishnah 2
+
+<b>טמא שאכל בין קדש טמא ובין קדש טהור כו': </b>הכל מודים שאם נטמא הגוף ואח"כ נטמא הבשר חייב כרת אם אכל מאותו הבשר ולפיכך אין ראוי להקשות על ר' יוסי במה שאמרו לו כיון שנגע בו טמא הוא ואין מחלוקת אלא אם נטמא הבשר ואח"כ נטמא האיש שעבר ואכלו חכמים אומרים חייב כרת לפי שדעתם שהוא איסור כולל ואומרים מגו דנאסר בבשר טהור וחייב עליו יתחייב על זה בכלל כל הקדשים ור' יוסי אין דעתו איסור כולל ואינו אומר מגו דנאסר ועוד יתבאר איסור כולל והדומה לו בכריתות במקומו ושם נבאר איסור כולל מן העיקרים שאנו סומכין עליהן בכל הדברים אבל מצד הגוף אינו חייב כרת אלא אם היה הוא בעצמו טמא ואין משגיחין על טומאת הבשר וזהו מה שנאמר נפש כי תגע בכל טמא בטומאת אדם: ומה שאמר פטור ר"ל פטור מן הכרת אבל הוא חייב מלקות וכתוב בתוספתא דזבחים טהור שאכל טמא והאוכל מן הקדשים לפני זריקת דמים ומן האימורים לפני זריקת דמים הרי זה לוקה את הארבעים ואין הלכה כרבי יוסי: 
+
+Mishnah 3
+
+<b>חומר בשחיטה מבהעליה ובהעליה מבשחיטה כו': </b>כל אלו הדינים קבלה וסמכוה לפסוקים אמרו שוחט להדיוט חייב דכתיב דם יחשב לאיש ההוא אפי' השוחט לאיש ועל העליה נאמר לעשות אותו לה' עד שיכוין בו לה' ואז יהיה בחוץ חייב כרת ובפנים כשר ונאמר בשוחט בחוץ אשר ישחט שור או כשב או עז א' ולא שנים ואמר במעלה לחוץ איש איש מבית ישראל ואפי' היו שנים ונאמר עוד במעלה בחוץ לעשות אותו לה' על כן אמר ר"ש שזה הענין נופל על כל אבר ואבר ולפיכך אם העלה בחוץ חייב על כל אבר ואבר ר' יוסי אומר שהוא נופל על הקרבן כולו ועל כן אומר על השלם חייב ולא על החסר ורבי יוסי אומר ג"כ שלא יקרא לו שם המעלה אפילו בחוץ אלא במזבח ומביא ראיה ממנוח שנאמר בו ויעל על הצור לה' והלכה כרבי יוסי בכולן: 
+
+Mishnah 4
+
+<b>אחד קדשים כשרין ואחד קדשים פסולין שהיה כו': </b><b>הקומץ והלבונה והקטרת ומנחת כהנים ומנחת כו': </b>היו פסולן בקדש כגון הלן ויוצא ונשחט חוץ לזמנו וחוץ למקומו וחטאת ופסח ששחטן שלא לשמן והביא ראיה על כל זה ממה שנאמר לעשות אותו לה' כל הנעשה לה' חייבין עליו בחוץ וכל אלו שמנאן בכאן דינן שנשרפו כליל כמו שבארנו בפרק ארבע ואין הלכה כר' יהושע: 
+
+Mishnah 5
+
+<b>המקריב קדשים ואימוריהם בחוץ חייב מנחה כו': </b><b>מנחה שלא נקמצה כו': </b>ענין מה שאמר קדשים ואימוריהם שיקריב אותן כלן ולא יבדיל בין האימורים שאין לנו לומר גוף הזבח חוצץ בין האימורים ובין האש לפי שעיקר בידינו מין במינו אינו חוצץ אבל המנחה אם לא נתקמצה [<small>גי' יעב"ץ</small> אינו] הרי הוא פטור לפי שהקומץ ידוע הוא כמו האימורים הלא תראה כי לפי שנקמץ וחוזר לתוכה הרי הוא דומה לאימורים וחייב: 
+
+Mishnah 6
+
+<b>הקומץ והלבונה שהקריב את אחד מהן בחוץ כו': </b><b>הזורק מקצת דמים בחוץ חייב רא"א אף המנסך כו': </b>כבר ידעת מדברי תורה שהקומץ עם כל הלבונה ישרף. ושני בזיכי לבונה הם שהיו על מערכת הלחם ר"ל לחם הפנים ושורפין ג"כ אותן השני בזיכין כל יום שבת ושבת שנאמר ונתת על המערכת לבונה זכה. וכבר נתבאר לך במסכת סוכה שבסוכות מנסכים מים על גבי המזבח ור"א סבר שזה חייב מן התורה ולפיכך אמר שהנמסך בחג בחוץ חייב ואין הדבר כן לפי שאינו אלא הל"מ [ע' תמיהת תוי"ט]: ודברי ר' נחמיה אינו אלא בשירי דמים הפנימים אבל שירי דמים החיצונים הכל מודים שהם שירי מצוה ולא מעכבין ולפיכך זורק בחוץ פטור ואין הלכה כרבי אליעזר בדבריו ולא כרבי נחמיה: 
+
+Mishnah 7
+
+<b>המולק את העוף בפנים והעלה בחוץ חייב מלקות כו': </b>כבר ידעת ממה שהקדמנו שמליקה בפנים ושחיטה בחוץ ואם נתחלף הענין הרי זה פסול והוא נבלה ולפי העיקר הזה יתבאר המאמר הזה כלו מחלוקת ר"ש וחכמים אינו אלא בשוחט בלילה שחכמים אומרים אם שחט קדשים בפנים בלילה והעלה בחוץ פטור שאין במקדש שחיטה בלילה ויהיה הזבח פסול כמו שבארנו בתחילת דברינו ולפיכך אינו חייב על ההעלאה ההיא שום דבר אבל אם שחט בלילה בחוץ והעלה בחוץ חייב מפני ששחיטה בחוץ בלילה כשירה היא ולפיכך חייב על השחיטה בחוץ ועל ההעלאה בחוץ וחולק ר"ש על זה ואומר כשם ששוחט בחוץ בלילה והעלה חייב כך אם שחט בפנים בלילה והעלה בחוץ חייב על ההעלאה והוא ענין מה שאמר כל שחייבין עליו בחוץ חייבין על כיוצא בו בפנים שהעלהו בחוץ חוץ מהשוחט עוף בפנים והעלהו בחוץ שהוא פטור אף על פי שאם שחט והעלה בחוץ חייב כמו שזכרנו ואין הלכה כר' שמעון: 
+
+Mishnah 8
+
+<b>החטאת שקבל דמה בכוס אחד נתן בחוץ כו': </b>אם נתן בחוץ בראשונה וחזר ונתן בפנים חייב על שזרק בחוץ לפי שכולו ראוי לבא בפנים אבל אם נתן בפנים וחזר ונתן בחוץ הרי הוא כשר ופטור לפי שהוא שירים. ומה שאמר בכאן חייב הוא דעת ר' נחמיה שאמר שירי הדם שהקריבו בחוץ חייב ודבריו נראה ומה שאמר כשם שדמה פוטר את בשרה רוצה לומר אם שחט שתיהם בפנים וזרק דם אחד מהן הותר בשר שתיהן לאכילה מפני שכשם שמתיר הדם הזה לאחת מתיר גם חבירתה ויהיו שתיהן כדבר אחד והענין כלו מבואר: 
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>פרת חטאת ששרפה חוץ מגיתה וכן כו': </b>פרת חטאת נקראת פרה אדומה לפי שנאמר בה חטאת היא ועוד יתבארו משפטיה במסכת מיוחדת לה ודינה שתשרף על עצים מסודרים כמין גת במקום ששוחטים אותה בהר המשחה ואם שרפה חוץ למקום ההוא פסולה ודוגמת המקום הזה לשרפתה כדוגמת העזרה לקרבנות ולפי שאם יעלה על הדעת שאם שרפה במקום אחר שהוא חייב כמו שהקריב בחוץ הודיע אותנו שאין הדבר כן שנאמר ואל פתח אהל מועד: 
+
+Mishnah 2
+
+<b>הרובע והנרבע והמוקצה והנעבד והאתנן כו': </b>אותו ואת בנו הוא שישחט אחד משניהן וישאר השני ויהיה זה הנשאר קרבן שאין מותר להקריבו עד למחרת היום לפי שנאמר אותו ואת בנו לא תשחטו ביום אחד. ומחוסר זמן הוא שלא שלמו לו אחר שנולד ז' ימים שנאמר שבעת ימים יהיה עם אמו וביום השמיני תתנו לו והוצרך בה להשמיענו אלו השלש שאילו אמר בעלי מומין היינו אומרים לפי שהן כעורים למראה וחכ"א עליהם שהוא פטור הואיל ואינן ראוין אבל תורים שלא הגיע זמנה שאין בהם מום אין חולקים בהם חכמים ואילו אמר ג"כ תורים שלא הגיע זמנם היינו אומרים לפי שאינן נפסלין אחר הכשרות ולפיכך יחייב ר"ש אבל בעלי מומין שהוקדשו להקרבה ונדחו לפיכך אמרו פטור כשהקריבן בחוץ ואילו השמיענו שתי המצות הללו היינו אומרים לפי שהפסלות בגוף הזבחים אבל מחוסר זמן ואותו ואת בנו שהן נפסלין בטעם חוץ לגופם אין חולק עליהם ר"ש לכן הודיענו שהוא חולק בכל והלאו הזה הוא מה שנאמר לא תעשון ככל אשר אנחנו עושים פה היום ומה שאמרו חכמים כל שאין בו כרת אין בו בלא תעשה אין הענין שחייב כרת ומלקות שזה לא יבא לעולם כמו שבארתי בכתובות ובבבא קמא ובמכות אבל הכוונה שהלאו הזה הוא אזהרה לכרת שאין לוקין עליו ואין הלכה כר"ש בכולם: 
+
+Mishnah 3
+
+<b>מחוסר זמן בין בגופו בין בבעליו איזהו הוא מחוסר כו': </b>לפי שהקדים בהלכה שלפני זאת שאם הקריב בחוץ מחוסר זמן אינו חייב כרת ביאר ואמר שאין הפרש בין שהוא מחוסר זמן בגופו כמו שבארנו והוא שלא שלמו לו ז' ימים או שיהיה מחוסר זמן בבעלים והוא שאינו ראוי לבעליו. ואח"כ ביאר איך הוא מחוסר זמן בבעלים ואמר הזב והזבה והיולדת ואמרו בגמ' אתי נזיר בהדייהו וזה הכרח כמו שיתבאר עכשיו ומאשר בארנו בתחלת מסכת זו תדע שכל אלו האנשים יש בקרבנותיהם חטאת ועולה והמצורע לבדו יש בקרבנותיו אשם והנזיר לבדו יש בקרבנותיו שלמים: ומה שאמר אשמו ר"ל מחויב אשם ומי הוא הוא המצורע ולא היו פטורים אלא לפי שהן עומדים בטומאה או בהרחקה ואינן ראוין לקרבן עד שמקריבין החטאת והאשם שהן חייבין בפנים ואח"כ יהיו ראויין לקרבן עולה או שלמים אם היה נזיר ולפיכך אם קדם הקרבן שמכשיר אותן והוא החטאת או האשם ויצאו מכלל מחוסר זמן ואח"כ הקריב כל מה שמקריב אח"כ עולותיהן או שלמיהן בחוץ חייב לפי שבעלי הקרבן הזה אינן מחוסרי זמן ולפיכך היה הקרבן ראוי ואינו מחוסר זמן בעליו וידוע שבשר חטאת ואשם ובשר קדשי קדשים ר"ל זבחי שלמי צבור ובשר קדשים קלים ומותר העומר ושתי הלחם ולחם הפנים ושירי מנחות כולן נאכלים ואינן נקרבין על גבי המזבח. ורחמנא אמר על מעלה בחוץ אשר יעלה עולה או זבח ואמר ומה עולה שראויה להעלאה אף כל שראוי להעלאה: ויוצק הוא שיוצק השמן על המנחות והוא מה שנאמר ויצקת עלה שמן. ובולל ר"ל שבולל הסולת בשמן שנאמר בלולה בשמן למנחה. ופותת הוא הפותת לחם המנחות כמו שנאמר פתות אותה פתים. ומולח הוא נותן המלח למנחה שנאמר על כל קרבנך תקריב מלח. ומניף הוא שנאמר והניף אותם תנופה ומגיש הוא שנאמר והגישה. ועוד יתבארו הדברים שצריכים תנופה והגשה בה' ממנחות. ומסדר את השולחן הוא המסדר לחם הפנים על השולחן והביאו ראיה על שהעושה שום מעשה מכל המעשיות האלו בחוץ שאינו חייב כרת ממה שנאמר במעלה בחוץ אשר יעלה עולה או זבח אמרו מה העלאה שהוא גמר עבודה. [אף כל שהוא גמר עבודה] וכשאתה מעיין בהן יתבאר לך כל זה. ומטעם זה אמר אין חייבין עליהן לא משום זרות וכו' ר"ל שאם עשה שום עבודה מעבודות אלו זר או טמא או מחוסר בגדים או שאינו רחוץ ידים ורגלים אינו חייב מיתה אע"פ שהוא פוסל אותו דבר וכבר בארנו בפ"ט מסנהדרין שזר וטמא ומחוסר בגדים ואינו רחוץ ידים ורגלים אם שמשו במקדש שחייבין מיתה בידי שמים וזכרנו ראיית כל אחד מהן ונתבאר בכאן שאינו כן באיזה שמוש שיהיה אלא שיעבוד עבודה גמורה ואז יתחייב מיתה בידי שמים אבל אלו הנזכרים אין בהם מיתה וכבר נתבאר בגמ' יומא הדברים שחייב עליהם מיתה ואמרו ארבע עבודות חייב עליהם הזר מיתה ואלו הם זריקה והקטרה וניסוך המים וניסוך היין ובכלל מה שאמר זריקה נכלל כל ההזאות בין בפנים בין בחוץ וכן זר שסודר שני גזירי עצים חייב והוא שמקריבים עם תמידים של כל יום כמו שבארנו בשני מיומא לפי שהן חשובים להם כהקטר: 
+
+Mishnah 4
+
+<b>עד שלא הוקם המשכן היו הבמות מותרות וכו': </b>אמרו כי מה שנאמר וישלח את נערי בני ישראל שהם הבכורות שהעבודה לעולם אינה אלא בבכורות מאדם ועד מרע"ה מותר לעובד כוכבים עכשיו להקריב עולות לשם בכל מקום שירצו על מנת שיהא במה שיבנו אותה אבל הם אמרו אסור לסייען ולעשות שליחותן לפי שאנו מצויין שלא להקריב בכל מקום ומותר לנו להורותם וללמדם איך יעשו והוא מה שאמר ולאורינהו שרי ואיסור ההקרבה בבמה משהוקם המשכן הוא ממה שנאמר ואל פתח אהל מועד לא הביאו וכן עבודה בכהנים היא (מאז) [מבואר] מפסוקי תורה: 
+
+Mishnah 5
+
+<b>באו לגלגל והותרו הבמות קדשי קדשים נאכלים כו': </b>הגלגל לא היה בו בית בנוי אלא המשכן בעצמו שהיה במדבר אלא לפי שתלה הכתוב איסור הבמות במחנה והוא שנאמר אשר ישחט שור או כשב או עז במחנה ונתן טעם בזה למען אשר יביאו בנ"י את זבחיהם וגו' וזהו איסור הבמות לפי שמיום שפסקו המחנות ונכנסו לארץ ר"ל ארץ כנען והוא הזמן שבאו לגלגל נסתלקה מצות לא תעשה זו ונשאר מותר שכל מי שרוצה להקריב בבמה מקריב כמו שהיה קודם המשכן שלא נאסר זה אלא במדבר במקום שהיו המחנות וראה גם ראה מה שאמר וקדשים קלים בכ"מ לפי שלא היה שם מחנה ידוע ופשטו בנ"א בארץ: 
+
+Mishnah 6
+
+<b>באו לשילה נאסרו הבמות לא היה שם תקרה כו': </b>נקרא שילה בית וכן כתוב ותביאהו בית ה' שילה ונקרא משכן והוא מה שנאמר ויטש משכן שילה לפי שהיה כמו שאמרנו ואחר שהיה שם בנין אז הוא מנוחה לפי שנתיישבו ולא היתה שם נסיעה וה' צוה שלא להקריב בבמות לכשתהיה שם מנוחה והוא מה שנאמר כי לא באתם עד עתה אל המנוחה ומכאן ראיה שבשעה שיגיעו אליה שיהא אסור עליהן להקריב בבמות. וכבר ידעת שמעשר שני טעון הבאת מקום אבל לא הזכירו כשזכר הגלגל לפי שלא נתחייבו אז במעשר עד שכבשו את הארץ וחלקוה אחר י"ד שנה משנכנסו לארץ ז' שכבשו ושבע שחלקו והזמן הזה הוא שעמד אהל מועד בגלגל אח"כ בנו הבית בשילה ועמד על מכונו והשכינה שרויה בתוכו ג' מאות וס' ותשע שנים. וענין בכל הרואה שהוא שכל זמן שעומד אפי' ברחוק ורואה שום דבר מן הבית מותר לו שיאכל באותו מקום קדשים קלים ומעשר שני וזו קבלה ואין ספק שהנביאים שראו אותו הבית עשו זה ולמדוהו וסמכו זה למה שנאמר פן תעלה עולותיך בכל מקום אשר תראה [בכל מקום אשר תראה] אי אתה מעלה אבל אתה אוכל בכל מקום שאתה רואה: 
+
+Mishnah 7
+
+<b>באו לנוב ולגבעון הותרו הבמות קדשי קדשים כו': </b>אחר שחרב מקדש שילה בעונות אבותינו הקימו אהל מועד שנעשה במדבר בנוב אח"כ חרב נוב הקימו אותו בגבעון ועמד בגבעון ובנוב נ"ז שנה ובתוך זמן זה היתה ההקרבה מותרת בבמות לפי ששילה היא המנוחה שרמז עליה הכתוב וירושלים היא הנחלה כמו שנבאר ונאמר באיסור הבמות כי לא באתם עד עתה אל המנוחה ואל הנחלה ואילו היתה כוונת הכתוב לומר שמאחר שיגיעו אל המנוחה אסרו הבמות לעולם לא היה אומר ואל הנחלה אבל הכוונה כי מאחר שהגיעו למנוחה נאסרו כל הבמות וכיון שהגיעו אל הנחלה נאסרו ג"כ והראיה שהן מותרות בין המנוחה והנחלה והוא מה שאמר למה חלקן הכתוב ליתן היתר בין זה לזה ובתוך הזמן שהיה המקדש בשלה ושהיה בירושלים היתה השכינה בנוב ובגבעון: ולא זכר מעשר שני לפי שהוא נאכל במקום שנאכלים קדשים קלים לעולם ולפי שהיה מותר להן להקריב בכ"מ באותו זמן הותר להן ג"כ לאכול בכ"מ והוא מה שאמר קדשים קלים בכל ערי ישראל ואי אפשר זה בקדשי קדשים לפי שנאמר בהן במקום קדוש תאכל בחצר אהל מועד ובזמן שאין מותר לאכול קדשים קלים בכל מקום יהיה המעשר טעון הבאת מקום והוא מה שאמר לא תוכל לאכול בשעריך מעשר דגנך וגו' ולא נאמר בזמן הגלגל בכל ערי ישראל לפי שלא היו לישראל עדיין ערים ברשותן אבל היו עסוקים בכיבושן: 
+
+Mishnah 8
+
+<b>באו לירושלים נאסרו הבמות ולא היה להם עוד היתר כו': </b>נקרא ירושלים נחלה להבאת קדושתה ועמידתה לעולם ועליה אמר הנביא ונחלתו לא יעזוב לפי שאמר בתחלת דבריו שהשם בחר בירושלים לשכינתו ובחר בישראל לסגולתו [יתברך] אח"כ אמר שהקב"ה ישמור העם הזה אשר בחר בו במקום ההוא אשר בחר בו ג"כ שנאמר כי בחר ה' בציון וגו' כי יעקב בחר לו יה וגו' כי לא יטוש ה' את עמו וגו' וביאר גודל מעלתה ואמר זאת מנוחתי עדי עד וגו'. וענין לפנים מן הקלעים לפנים מכותלי העזרה כמו שבארתי פעמים רבות: 
+
+Mishnah 9
+
+<b>כל הקדשים שהקדישן בשעת איסור במות והקריבן כו': </b>בעשה ולא תעשה שעבר על מצות עשה ועל מצות לא תעשה שנאמר השמר לך פן תעלה עולותיך וכבר בארנו בסוף מכות שהעיקר בידינו כל מקום שנאמר השמר פן ואל אינו אלא מצות לא תעשה והעברה על עשה הוא מה שנאמר שמה תביאו עולותיכם וגו' ראיה שלא יקריב אלא במקום שיבחר ומעקרי למודינו לאו הבא מכלל עשה עשה וכבר בארנו זה ביבמות ומכות. וחייבים עליהן כרת לפי שהקדישן בשעת היתר במות אפי' הקריב אותו או בחוץ אינו חייב כלום ואינו חייב כרת אם הקריבן בחוץ אלא על קרבן שאם הקריבו בשעת הקדישו בחוץ חייב כרת כמו שהיה במדבר בזמן שהיה אסור להקריב בחוץ והפרק השלישי שאמר בו הרי אלו בעשה לפי שהקדיש בשעת איסור הבמות ולא הקריב אז במקדש והואיל והקריב חוץ למקדש כבר עבר על מה שנאמר שמה תביאו כמו שבארנו: 
+
+Mishnah 10
+
+<b>אלו קדשים קרבין במשכן קדשים שהוקדשו כו': </b>כבר זכרנו שהיה זמן שיש בו משכן ומקריבין בבמות והודיענו שאין מקריבין אפילו באותו זמן בבמה אלא קרבנות יחיד וע"מ שלא התנה עליהן להקריבם במשכן ואלו הדברים שאמרנו לא היה אלא בבמת צבור ונאמר בכל אחד מהן זכרון מזבח או זכרון ה' או זכרון קדש או זכרון אהל מועד נאמר בסמיכה לרצונו לפני ה' ונאמר וסמך ידו ונאמר בשחיטת צפון צפונה לפני ה' ונאמר במתנות סביב וזרקו את הדם על המזבח סביב ונאמר בתנופה תנופה לפני ה' ונאמר במנחה והגישה אל המזבח ונאמר בכהן [וזרק הכהן] (בכלי) [בגדי] שרת לשרת בקדש ונאמר בכלי שרת אשר ישרתו בם בקדש ונאמר ריח ניחוח אשה לה' ונאמר מחיצה לדמים הוא שרושם בחצי גבהו של מזבח עד שיתן למעלה ולמטה כמו שנתבאר שנאמר והיתה הרשת עד חצי המזבח. ונאמר בקדוש ידים ורגלים בבאם אל אהל מועד ירחצו מים וענין מה שאמר הזמן הוא שיפסיד המחשבה בזמן ויהיה פיגול כמו שזכרנו פירושו בפ' עשירי מזו המסכתא. ומה שאמר הטמא ענינו שאין מקריב טמא אע"פ שהוא זר לפי שזר הוא כשר בבמה קטנה כמו שזכר באמרו כיהון ובגדי שרת וכו' וכן פירש הגמרא: 
+<small>סליק ממסכת זבחים</small> 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Beitzah/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Beitzah/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..ed08eca38c73a8ec4abd90ce78a5a425f02e3fe1
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+Rambam on Mishnah Beitzah
+רמב"ם משנה ביצה
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה ביצה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>ביצה שנולדה ביו"ט בית שמאי אומרים תאכל כו':</b><br>המוקצה נאסר לאכלו ביום טוב. ומוקצה הוא הדבר שהפרישו מאכילה ונתכוין עליו שלא לאכלו. וכמו כן נולד אסור ביום טוב. ונולד הוא הדבר שיאסור ביום טוב מה שלא חשב עליו כמו הפירות הנובלות מן האילנות. ועל אלו השני עיקרים תסוב זו המסכתא. ואין מחלוקת ביניהם בזה המקום. וכשיהיה שום עוף עומד לגדל ביצים בלבד ולא לשחיטה ולאכילה אין מחלוקת בין ב"ש וב"ה שביצתה שנולדה ביום טוב אסורה לפי שאותו עוף מוקצה אבל המחלוקת בתרנגולת העומדת לאכילה. וטעם איסור בית הלל משום הכנה הוא כי לשון התורה והיה ביום הששי והכינו את אשר יביאו חול מכין לשבת וחול מכין ליום טוב ואין יום טוב מכין לשבת ואין שבת מכינה ליום טוב ויש לנו עוד כי הביצה שנולדה היום מאתמול נגמרה כשיחול יום טוב אחר שבת ונולדה ביום טוב אסורה מפני שהשבת הכינה אותה ונאסור אותה בכל יו"ט גזירה יו"ט אחר השבת. וכמו כן תאסר כשנולדה בשבת משום שבת אחר יו"ט. וכמו כן הכנה שהיא ההכנה טבעית אסרוה גזירה מדרבנן ובה חולקין בית שמאי ומתירין אותה. אבל אם ההכנה היא במלאכה מיו"ט לשבת הרי היא אסורה לדברי הכל. וממה שאתה חייב לדעת כי בזמן הזה שאנו עושין שני ימים טובים ביצה שנולדה ביום טוב ראשון תאכל בשני חוץ משני ימים טובים של ראש השנה מפני שהם קדושה אחת וכאילו שניהם יום אחד. וכן שבת ויום טוב נולדה בזה אסורה בזה. ודע כי כל מה שנאסר באכילה ביום טוב אסור לטלטלו ממקום למקום. וכבר קדמו לך מזה עקרים בשבת: ושאור הוא השאור עצמו שבו מחמיצים העיסה. ואין מחלוקת בין בית שמאי ובית הלל כי שאור וחמץ לענין אכילה בכזית ואמר יתעלה שבעת ימים שאור לא ימצא בבתיכם כי כל אוכל חמץ אמרו חכמים פתח הכתוב בשאור וסיים בחמץ לומר לך זהו שאור זהו חמץ אבל מחלוקתם לענין ביעור בית שמאי אומרים על כל פנים יש ביניהם הפרש ואם לאו למה אמר חמץ ולמה אמר שאור אלא כיון שהשוה ביניהם באכילה יש הפרש ביניהם לענין ביעור ובית הלל אומרים ילפינן ביעור מאכילה והביא בכאן זו ההלכה לפי שהיא מקולי בית שמאי ומחומרי בית הלל והיא דומה לביצה שנולדה ביום טוב:  
+
+Mishnah 2
+
+<b>השוחט חיה ועוף ביום טוב ב"ש אומרים כו':</b><br>אינו רוצה בכאן באמרו השוחט חיה ועוף לומר מי ששחט שיורה זה הענין דיעבד אין לכתחלה לא אלא רוצה לומר האיש השוחט כשנמלך בנו איך ישחט ביום טוב היאך נשיב לו. בית שמאי אומרים נתיר לו לחפור בדקר על הדרך שנזכיר לקמן וישחוט ויכסה. ובית הלל אוסרים אלא אם כן היה לו עפר מוכן ויחד לו מקום מערב יום טוב. ואמר מודים שאם שחט שיחפור בדקר ויכסה בשני תנאים האחד שיהיה אותו הדקר נעוץ בארץ ויעקור אותו ובשעת עקירתו יעקור העפר. והשני שיהיה העפר תיחוח כלומר קל ולא יהיה קשה ועב כדי שלא יהיה חופר. ומה שאמרו ב"ש יחפור בדקר ויכסה על אלו הפנים אמרוהו. ושאפר כירה מוכן הוא אין רוצה בזה שהן מודין שאפר כירה מוכן הוא כי לא היה ביניהם משא ומתן על האפר. אבל הוא פתיחת דברים והודיעך כי האפר מוכן הוא ומותר לשחוט עליו. ובתנאי שיהיה אפר שהוסק מערב יום טוב ולא בשלו בו ביום טוב אבל אם הוסק האפר ונעשה ביום טוב אסור לשחוט עליו לפי שהוא נולד אבל אם היה חם ביותר כדי לצלות בו ביצת תרנגולת וכיון שהוא ראוי לבשל בו יהיה מותר לטלטלו ולשחוט בו: 
+
+
+Mishnah 3
+
+<b>בית שמאי אומרים אין מוליכין את הסולם כו':</b><br><b>בית שמאי אומרים לא יטול אלא אם כן נענע כו':</b><br>אין מחלוקת ביניהם בסולם של עליה שאסור לטלטלו ואין חולקין בסולם של שובך ברשות הרבים שאסור להוליכו משובך לשובך כי הרואה אותו מוליך סולם יאמר לתקן גג ביתו מוליכו ויחשוד אותו בחילול מועד אבל המחלוקת ביניהם הוא ברשות היחיד בית שמאי אומרים כל מקום שאסרו חכמים מפני מראית העין אפילו בחדרי חדרים אסור והדבר כן הוא אבל בית הלל מתירין זה המעט מפני שמחת יום טוב. ומה שאמרו בית שמאי שאסור ליקח היונים ביום טוב אלא א"כ נענע מערב יום טוב הוא בבריכה ראשונה שבאותו שובך כי האדם חס על בריכה ראשונה ושמא ימלך ולא ירצה לקחתם ואחר הכנסת יום טוב ימלך שנית ויקח אותם והם מוקצה אבל בבריכה שניה והבאים אחריהם אין מחלוקת ודי לו שיאמר זה וזה אני נוטל: 
+
+
+Mishnah 4
+
+<b>זמן שחורים ומצא לבנים לבנים ומצא שחורים כו':</b><br>רוצה בזה המאמר כשזימן שחורים ולבנים ומצא שחורים במקום לבנים ולבנים במקום שחורים אסורות ביום טוב כי נאמר אותם שזימן פרחו והלכו להם ואלו שמצא אחרים הן שבאו ממקום אחר. וזהו התועלת שהשמיענו וכמו כן כשהניח השנים ומצא שלשה נאסרו ממה נפשך אם נוסף עליהם שלישי הרי נתערב המוקצה במוכן ואם הם אחרים הרי כלם אסורים. ואמרו אם אין שם אלא הם הרי אלו מותרין בתנאי שלא יוכלו לעוף ואם יש שובך שני בקרוב מזה השובך אבל אינו עומד בשורתו אלא שיהיה עומד בקרן זוית לימדנו בכאן שלא נאמר מן השובך השני נדדו לזה השובך לפי שהם כשמדדים משובכם והולכין אינן מדדין והולכין אלא בשוה לשובכם ואינן נוטים ממנו: 
+
+
+Mishnah 5
+
+<b>בית שמאי אומרים אין מסלקין את התריסין כו':</b><br><b>בית שמאי אומרים אין נוטלין את העלי כו':</b><br><b>בית שמאי אומרים אין מוציאין לא את הקטן כו':</b><br>תריסין הם הנסרים שנועלין בהם פתחי החנויות. וכשאין להם ציר אין מחלוקת שהן מותרות ואפילו הם לנעול בית שבתוך החצר וכשיש להם ציר בצד הנסר אין מחלוקת שהן אסורות ואפילו הן לחנות שברשות הרבים לפי שנחוש שמא יתקע לחזוק הנסר אבל המחלוקת בנסרים שיש להם ציר באמצע הנסר ובתריסי חנויות בלבד בית שמאי אוסרין ובית הלל מתירין החזרת תריסין ונתינת העור לפני בית הדריסה מפני שמחת יום טוב כי אם נאסר עליו החזרת התריסין ימנע מפתיחת החנות להוציא תבלין כדי שלא יניח החנות פתוח ויגנבו משם ממונו. וכמו כן אם יש אצלו בהמה לא ישחטנה כדי שלא יפסיד העור: עלי הוא יד המכתש גדול מעץ והוא עגול שכותשין בו הריפות ודוגמתן. ופירוש לקצב בו לחתך עליו: ובית שמאי אין מתירין הוצאה אלא אם יש בה צורך אכילה לאמרו יתעלה אך אשר יאכל לכל נפש ולפיכך אמרו אין מוציאין את הקטן ואת הלולב וכיוצא בהם. ובית הלל אומרים שמתוך שהותרה הוצאה לצורך אכילה הותרה שלא לצורך וכמו כן אמרו מתוך שהותרה הבערה לצורך הותרה שלא לצורך וזהו עיקר אמתי: 
+
+
+Mishnah 6
+
+<b>בית שמאי אומרים אין מוליכין חלה כו':</b><br>מתנות הן הזרוע והלחיים והקבה. ועוד יתבאר לך כי מכלל הדברים האסורין ביום טוב אין מגביהין תרומות ומעשרות. ואמרם בזו המשנה כי בית שמאי ובית הלל חולקין בהולכת חלה ומתנות ומודים שאין מוליכין תרומה אינו אמת אבל הן מודים שמוליכין חלה ומתנות וחולקין בתרומה. ובית הלל אומרים חלה מתנות מתנה לכהן ותרומה מתנה לכהן כשם שמוליכין את המתנות כך מוליכין את התרומה. ובית שמאי אמרו להם לא אם אמרתם במתנות שזכאי בהרמתן תאמרו בתרומה שאינו זכאי בהרמתן זהו לשון מחלוקתם: 
+
+
+Mishnah 7
+
+<b>בית שמאי אומרים תבלין נדוכין במדוך כו':</b><br>עץ הפרור הוא העץ שמגיסים בו הקדרות. ומה שהצריך לעשות שינוי בשחיקת המלח לפי שאינו מפיג טעמו ואינו מחסר פעולתו כשנשחק מערב יום טוב והתבלין מפיגין טעמן ומחסרין חמימותן וחריפותן כשישארו שחוקים מערב יום טוב ולפיכך מי שצריך לשחיקת מלח ביום טוב ישנה על כל פנים והשינוי היא שיטה המכתש על צידו: 
+
+
+Mishnah 8
+
+<b>הבורר קטנית ביום טוב בית שמאי אומרים כו':</b><br>בורר אוכל הוא שילקט האוכל מן הפסולת אחת אחת וכשהפסולת יותר מן האוכל אין מחלוקת שבורר ונוטל את האוכל. ומדיח ושולה פירוש שיתן מים על העדשים הטחונים או הפולין ודומיהן וכשיגבה וירבה הפסולת על פני המים וירד האוכל והוא מסיר אותו הפסולת בידו זהו ענין שולה כלומר מסיר הפסולת ושוטף אותו מעל פני המים ואין הלכה כרבן גמליאל: 
+
+
+Mishnah 9
+
+<b>בית שמאי אומרים אין משלחין ביום טוב כו':</b><br>הטעם שאוסרין בית שמאי שלא עשה כדרך שהוא עושה בחול וגם בית הלל לא התירו אלא לשלוח ביד אדם אחד או שנים אבל לשלוח ביד שלשה או יותר ברבוי ויתן ביד כל אחד מהם הרי זה אסור כדי שלא יעשה מלאכות של חול גמורות. והתבואה אינה ראויה לאכילה לפי שהיא צריכה טחינה והטחינה ביום טוב אסור. ורבי שמעון אומר שיכול לבשל אותן הזרעים ולאכלן ואין הלכה כרבי שמעון: 
+
+
+Mishnah 10
+
+<b>משלחין כלים בין תפורין בין שאינן תפורין כו':</b><br>הבגדים התפורים הם ראוין ללבוש ושאינן תפורין הם ראויין לכסות ואמרו אף על פי שיש בהם כלאים בבגדים שהם בתכלית הקושי והעובי ומיעוט הריכוך כי כשהן בזה הענין מותר לתלותן וכיון שמותר לתלותן מותר לשולחן ביום טוב וזהו ענין אמרם והם לצורך המועד: וסנדל מסומר כבר בארנו איסור נעילתו בשבת וביום טוב בפרק ששי בשבת. ומנעל שאינו תפור ענינו שלא נגמרה מלאכתו אלא כשהוא מדובק במין מן הדבוק אסור לשלחו ובמקום דירתו של רבי יהודה לא היה ראוי מנעל לבן לנעילה עד שיעובד בסיד זמן ידוע וזה הכלל שזכר אמתי ושיעור דברו וכן זה הכלל כל שנאותין בו אפילו בחול כמו שהוא ביום טוב משלחין אותו ולפיכך מותר לשלוח תפילין ביום טוב אע"פ שאסור ללובשן בשבת וביום טוב כמו שנתבאר בסוף עירובין ואל יקשה עליך בזה העיקר מה שאסרו לשלוח תבואה ביום טוב לפי שהיא אינה ראויה בחול כמות שהיא עד שיעשו בה מעשה שהוא אסור לעשותו ביום טוב והוא הטחינה: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>יום טוב שחל להיות ערב שבת כו':</b><br>כבר בארנו במה שקדם אמרם חול מכין לשבת וחול מכין ליום טוב. ואמרו עושה תבשיל מערב יום טוב לא פחות מכזית בין לאחד בין לאלף וזהו עירובי תבשילין וצריך ברכה ואדם אחד שיזכה בו למי שלא הניח ואינו צריך ליטול מהם רשות על הדרך שבארנו בעירובי חצרות: 
+
+
+Mishnah 2
+
+<b>חל להיות אחר השבת בית שמאי אומרים כו':</b><br>כשהכלים הן טמאין אסור להטבילן ביום טוב ולא בשבת לפי שקודם הטבילה לא היו ראוין להשתמש בהן באותן הדברים שמשתמשין בהם לאחר הטבילה ונראה כמתקן מנא ביום טוב וכשיהיה אדם טמא באחד מן הטומאות מותר לו לטבול בשבת לפי שנראה כמתכוין לצנן גופו בלבד. ואמרם ושוים שמשיקין את המים בכלי אבן לטהרן אבל לא מטבילין פירוש כי כשהמים הם טמאים שאפשר לו לתתם בכלי אבן ולהכניס אותו הכלי במקוה מים עד שיעלו מי מקוה על פני הכלי שהן בו אותן המים הטמאין ויטהרו המים וזהו ענין משיקין שיעלו המים עליו ומה שהצריך להיות הכלי מאבנים לפי שכלי אבנים אינו מקבל טומאה כמו שיתבאר במסכת כלים ואילו היה נותן אותן המים הטמאין בכלי עץ וכיוצא בו מן הכלים שמקבלים טומאה היה נטמא הכלי באותן המים הטמאין שבתוכו כמו שיתבאר במקומות מטהרות וכשיכניס הכלי במקוה נמצא שמטביל כלי טמא ביום טוב והוא אסור כמו שקדם בתחלת המאמר וזהו ענין אמרם אבל לא מטבילין ושיעורו אבל לא מטבילין כלי טמא על גב מימיו וכל זה בשבת אבל ביום טוב מותר לו להטביל כלי על גב מימיו ויטהר המים והכלי כאחד. ומה שהצריכו לטהר המים לפי שהמים הטמאים הם מתוקין ומי מקוה אינן ראוין לשתיה. ואמר מטבילין מגב לגב רוצה בו כי כשיש אצלו כלים טהורין משתמש בהן בבית הבד של שמן בדרך דמיון והוא חולין ורוצה להשתמש בהם בגת היין והוא תרומה מותר לו להטבילן טבילה שנית ביום טוב לפי שהן. ואם הם טהורים על כל פנים צריכין טבילה אחרת אם ירצה שיעשה בטהרה וכמו כן מחבורה לחבורה הוא שיהיה בו כלי טהור ויאכל בו בחבורה אחת מעשר שני בדרך משל אם רצה לאכול בו בחבורה אחרת מותר לו להטביל אותה הטבילה שנית ביום טוב והעיקר בזו הטבילה מה שאגיד לך דע כי עוד יתבאר בפ' שני מחגיגה כי מי שטבל לחולין אף על פי שהוא טהור בלי ספק אסור לו לאכול מעשר שני עד שיטבול פעם שנית לשם מעשר וכן אם טבל למעשר ורצה לאכול תרומה על כל פנים צריך טבילה אחרת וכן אם היה טהור לתרומה ורצה לאכול קודש יטבול לשם קודש ואלו הטבילות שאדם הטהור טובל אותן בין מעשר ותרומה וקודש הם המותרות לעשות ביום טוב והיתרנו זאת הטבילה ביום טוב לפי שאינה להסיר טומאה אלא לתוספות טהרה אם כן שיעור דבריו כך אם טבל על גבי גתו טובל טבילה אחרת את הכלי על גבי בדו ואם טבל לאכול בו בחבורה זו טובל לאכול בו בחבורה אחרת ביום טוב: 
+
+
+Mishnah 3
+
+<b>בית שמאי אומרים מביאין שלמים ואין סומכין כו':</b><br>מחלוקת בית שמאי ובית הלל אינו אלא בשלמים של חגיגה ועולה של ראיה והוא דבר השם יתברך ולא יראו פני ריקם. בית שמאי אומרים חג לה' חגיגה בלבד היא הנקרבת ביום טוב אבל עולות ראיה הם קרבות בשאר ימי החג ובית הלל אומרים לה' כל דלה'. וכן מביאין ראיה ב"ש מן הכתוב עצרת תהיה לכם תהיה לכם ולא לגבוה. ובית הלל מביאין ראיה מן הכתוב עצרת לה' כל דלה': אבל נדרים ונדבות דברי הכל אין קריבין ביום טוב ועוד יתבאר דבר הסמיכה במקומו:
+
+Mishnah 4
+
+<b>בית שמאי אומרים לא יחם אדם חמין לרגליו כו':</b><br>כלל הדברים כי חמים שהוחמו ביום טוב שרוחץ בהן פניו ידיו ורגליו ואינו רוחץ בהם כל גופו אלא אם כן הוחמו מערב יום טוב וחמין שהוחמו מערב שבת רוחץ בהם בשבת פניו ידיו ורגליו אבל לא כל גופו ואוסרים ב"ש שיבעיר אדם אש להתחמם בו לפי שעיקרה ממה שאמר אך אשר יאכל לכל נפש אינו נכנס תחתיו הנאות הגוף מבחוץ ובית הלל אומרים כי מאמר השם אך אשר יאכל לכל נפש כלל הנאות הגוף כלם:    
+
+Mishnah 5
+
+<b>שלשה דברים רבן גמליאל מחמיר כו':</b><br>דעת ב"ש מה שאומר לך והנה כי הם אומרים אין אופין מיום טוב לשבת אא"כ עירב בפת ואין מבשלין אלא אם כן עירב בתבשיל ואין טומנין את החמין אלא א"כ היו חמין טמונין מערב יום טוב. וב"ה אין מצריכין אלא עירובי תבשילין בלבד ולפיכך אמר רבן גמליאל אין טומנין את החמין מיום טוב לשבת אלא א"כ היו לו חמין כמו שביארנו מדעת ב"ש. וזוקפין את המנורה ענינו כשהמנורה תהיה מחוליות. ב"ש אוסרין להקימה מפני שנראה כבונה. ובית הלל אומרין אין בנין בכלים. וגריצין ככרות לחם גדולות. ורקיקין ככרות דקות. ואין הכוונה גודל הככר ולא קטנו אבל הכוונה רוב הלחם ומיעוטו כי ב"ש אוסרין לאפות פת מרובה ביום טוב ובית הלל מתירין. וחורי מין גדול ממיני מעשה האופים והלכה כר"ג:  
+
+Mishnah 6
+
+<b>אף הוא אמר שלשה דברים להקל כו':</b><br>מכבדין ידוע. וזה אע"פ שהיתה ארצם עפרית. ומוגמר הוא הקטרה להריח אבל לגמר הכלים דברי הכל אסור. וגדי מקולס כלומר מכובד שהיה ראשו על כרעיו ועל קרבו כמו כבש [הפסח] שהיה נאכל בירושלים והלכה כחכמים:  
+
+Mishnah 7
+
+<b>שלשה דברים רבי אלעזר בן עזריה מתיר כו':</b><br>פרתו של רבי אלעזר בן עזריה כבר קדם הדבור בו בפרק חמישי בשבת. מקרדין הוא הסרת הזבובים הקטנים הנתלין ביריכות הבהמה ועושין שם חבורה כשמסירין אותן. ומקרצפין הסרת הזבובים הגדולים שאינן עושים חבורה כשמסירין אותם. וחכמים סוברין דבר שאין מתכוין אסור כמו רבי יהודה והלכה כרבי אלעזר בן עזריה באומרו מקרדין את הבהמה בלבד כי העיקר אצלנו כמו שהודעתיך פעמים דבר שאין מתכוין מותר:  
+
+Mishnah 8
+
+<b>הרחים של פלפלין טמאה משום שלשה כו':</b><br><b>עגלה של קטן טמאה מדרס וניטלת בשבת כו':</b><br>צורת אלו הריחים היתה כמו שאגיד לך. והוא כי הריחים עצמן שטוחנין מסבבין בהם כמו נפה ויורד מהן כל הנטחן ובשולי הנפה כמו קערה קטנה יתכנס מה שיורד מן הנפה וטס של ברזל סובבת בכל ותחזיר הכל גוף אחד נמצא הריחים של מתכות שטוחן שהוא כלי מתכות ומטמא בפני עצמו והנפה המנופה שמניעה מה שיורד ממנה מן הדבר הנטחן היא נטמאת בפני עצמה כפי שהוא כלי בפני עצמו כמו שנטמאת הכברה והקערה שמתקבץ בו הדבר המנופה המטמאה בפני עצמה כמו כלי קיבול. והודיענו שכל חלק מאלו השלשה חלקים כלי בפני עצמו ואפילו פירש אחד מהם מזה הכלל אינו שברי כלים אלא כלי ומקבל טומאה. וטומאת מדרס שתטמא כשהלך עליו הזב ואפילו היה בינו ובינה דבר מבדיל וכבר נתבאר לך מזה דבר מועט בשבת ועוד יתבאר לך כל משפט המדרס במסכת זבים. והיו אומרים בשם רבי יהודה אינה נגררת אלא על גבי כלים כדי שלא תעשה רושם בארץ והאחד אומר בשמו חוץ מן העגלה מפני שהיא כובשת ענינו שהיא משוה הארץ בלבד ואינה חופרת. ודעת רבי יהודה כבר שמעת אותו כי הוא סובר דבר שאין מתכוין אסור והעיקר מה שהודעתיך דבר שאין מתכוין מותר ולפיכך יהיה הדין כמו שנתבאר בשבת גורר אדם מטה כסא וספסל ובלבד שלא יתכוין לעשות חריץ:  
+
+Mishnah 9
+
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אין צדין דגים מן הביברין ביום טוב כו':</b><br>ביברים פירש בריכות מים שצודין בהם דגים. ועוד פירוש ביברים בתים מוקפות שמגדלין בהם החיות. וכל מה שהוא אסור לאכלו ביום טוב מפני שהוא מוקצה אסור ליתן לפניו מזונות מחוסר צידה הוא כל שאומרים הבא מצודה ונצודנו ומה שהוא כן מוקצה הוא. והלכה כרשב"ג: 
+
+
+Mishnah 2
+
+<b>מצודות חיה ועוף ודגים שעשאן מערב יום טוב כו':</b><br>רבן גמליאל סובר כי ספק מוכן מותר וכן סובר כי נכרי שהביא ביום טוב דגים או פירות אף על פי שצדן ביום טוב מותרין ואין הלכה כרבן גמליאל וכשהביא נכרי פירות ונתאמת אצלינו מצורתן שלא נתלשו ביום טוב. וכן דגים שנתאמת אצלינו שלא נצודו ביום טוב ולא באו מחוץ לתחום שהן מותרין לאוכלן ביום טוב ואפילו לאותו שבאו בשבילו ואם באו מחוץ לתחום או נסתפק בזה מותרין לישראל אחר ולא לאותו שבאו בשבילו. והדבר הנצוד או הנתלש ביום טוב ראשון מותר לאוכלו בשני ולא בשני ימים טובים של ראש השנה שהן קדושה אחת: 
+
+
+Mishnah 3
+
+<b>בהמה מסוכנת לא ישחוט אלא א"כ יש שהות כו':</b><br>ואין הלכה כרבי עקיבא: 
+
+
+Mishnah 4
+
+<b>בכור שנפל לבור רבי יהודה אומר ירד מומחה כו':</b><br>רבי יהודה אומר רואין את המומין ביום טוב. ורבי שמעון אומר אין רואין את המומין ביום טוב. ולשון התורה כי הבכור קדש אבל אם נפל בו מום מיד נסתלקה הקדושה ממנו ויהיה מותר לאכלו כחולין אמרו כי יהיה בו מום. ועוד יתבארו לך המומים כולן המתירין הבכורות לשחיטה במסכת בכורות. ולפיכך אם נפל לבור ולא נפל בו מום אין מותר להעלותו מן הבור לפי שאינו ראוי לאכילה אע"פ שאצלינו צער בעלי חיים דאורייתא. ומ"ש ואם לאו לא ישחוט ולא אמר ואם לאו לא יעלה רוצה בו כי אם עבר אדם [והעלהו מהבור] והיה בו מום עובר מערב יום טוב שאסור לשחוט בו את הבכור וחזר עתה אחר שהעלהו מום קבוע אסור לשחטו ביום טוב לפי שיעלה על דעתינו שכיון שהתחיל המום מערב יום טוב דעתיה עליה ואינו מוקצה כי רבי יהודה סובר כי על כל פנים היה מום ניכר מערב יום טוב ומה שהתיר בבכור שנפל לבור לשוחטו במומו שיש בו משום צער ב"ח לפי שמעלין אותו ושוחטין אותו כיון שמותר לו ראיית מומין ביום טוב אבל כשעלה ונסתלק צער בעלי חיים אינו דין לשוחטו ואפילו היה המום עובר מום קבוע שהוא מוקצה. ועוד יתבאר לך בבכורות מומין עוברין ומומין קבועין ור' שמעון שאינו מתיר ראיית מומין ביו"ט אי אפשר לראות כלל והלכה כר' שמעון: 
+
+
+Mishnah 5
+
+<b>בהמה שמתה לא יזיזנה ממקומה כו':</b><br>זה הדבר אינו אלא בבהמת קדשים שמתה כי העיקר אצלינו אין מאכילין את הקדשים לכלבים ולפיכך אין מזיזים אותה ממקומה אבל בהמת חול שמתה מחתכין אותה ומאכילין אותה לכלבים. ובתנאי שתהיה מסוכנת מערב יום טוב אבל אם אינה מסוכנת מוקצה היא ואסור לטלטל: 
+
+
+Mishnah 6
+
+<b>אין נמנין על הבהמה לכתחלה ביום טוב כו':</b><br><b>רבי יהודה אומר שוקל אדם בשר כנגד הכלי כו':</b><br>אין נמנין פירוש שלא יפסוק דמים ביום טוב ויאמר זאת הבהמה בעשרה פשיטין בדרך משל ליקח אותה עשרה בני אדם פשוט לכל אחד: אין משגיחין בכף מאזנים כל עיקר שאסור להשתמש בה ואפילו שלא לשקול כגון לתת שום חפץ בכף מאזנים או לכסות בהן כלי והלכה כחכמים: 
+
+
+Mishnah 7
+
+<b>אין משחיזין את הסכין ביום טוב כו':</b><br><b>לא יאמר אדם לטבח שקול לי בדינר כו':</b><br>השחזה היא העברת הסכין בריחים: והם מחלקין ביניהם שיאמר לו תן לי רביע הכבש או שמיניתו או חלק כך ממנו: 
+
+
+Mishnah 8
+
+<b>אומר אדם לחברו מלא לי כלי זה כו':</b><br><b>הולך אדם אצל חנוני הרגיל אצלו כו':</b><br>אבל לא במדה רוצה בו אבל לא בכלי מיוחד למדה אבל אם היה כלי מוכן להיות מדה ועדיין לא נעשה בדיוק ולא שמוה מדה מותר לתת בה. ורבי יהודה אוסר לפי שהוא כלי ידוע למדה. והיה עושה אבא שאול בן בטנית מה שאמרו עליו מפני ביטול בית המדרש כדי שלא יתבטל בעת המשקל ואין הלכה כרבי יהודה: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>המביא כדי יין ממקום למקום כו':</b><br>העיקר בכל זה שלא יעשה כדרך שהוא עושה בחול אלא בשינוי ואם אי אפשר לו לשנות מותר. ומתחילין בערמת התבן בתנאי שיהיה התבן מלא קוצים שאינו ראוי אלא לשריפה והוא כמו מוכן לאש ואינו צריך הכנה אבל אם אינו כן כמו שזכרנו הרי הוא כמו עצים שבמוקצה בשוה ורצה בכאן במוקצה מקום מיוחד להצניע שם העצים: 
+
+
+Mishnah 2
+
+<b>אין נוטלין עצים מן הסוכה אלא מן הסמוך לה כו':</b><br><b>מביאין עצים מן השדה מן המכונס ומן הקרפף כו':</b><br>סוכת החג בחג אסור להנות בעציו כל ימי הסוכות לאמרו חג הסוכות שבעת ימים לה' אלהיכם. ובאה הקבלה כשם שחל שם שמים על החגיגה כך חל שם שמים על הסוכה. והדבר בכאן הוא על סוכה שאינה של מצוה כי העיקר אצלנו אין עושין אהל ואין סותרין אהל ביום טוב וכל שכן בשבת וכבר קדם זה בשבת: ואמרו ומן הסמוך לה ענינו מן הסמוך לדפנות. ואמרם מן הקרפף אפילו מן המפוזר אינה הלכה אלא מן המכונס על כל פנים ובתנאי שיהיה מן המכונס שבקרפף אבל מן השדה לא יביא ואפילו מן המכונס. ורבי יהודה אומר כי על כל פנים צריך פתח ויהיה סמוך לעיר ורבי יוסי אומר כי כשיש לו פתח ואפילו רחוק מן העיר קרוב לאלפים אמה שהוא תחום שבת מותר ליטול ממנו והלכה כרבי יוסי: 
+
+
+Mishnah 3
+
+<b>אין מבקעין עצים לא מן הקורות ולא מן הקורה כו':</b><br><b>בית שהוא מלא פירות סתום ונפחת כו':</b><br>שעור זו המשנה כך אין מבקעים עצים מסואר של קורות ולא מן הקורה שנשברה ביום טוב אלא אם נשברה מערב יום טוב. וכשהן מבקעין אין מבקעין לא בקרדום ולא במגל. וטעם אלו הדינים כבר כולם קדמו ונתבארו. וקופיץ הוא כלי ברזל שחותכין בו הבשר ואין ראוי לבקע העצים אלא בצד הקצר שהוא כמו החץ ונקרא זכרות והצד הרחב נקבות לפי שאין דרך בני אדם לבקע בו ויהיה שינוי. ומה שאמר רבי מאיר פוחת אינו רוצה לומר שיסתור הכתלים ביום טוב אבל כפי סברתו הוא מותר לפחות אם היו כתלי אותו החצר לבנים סדורים מבלי בנין ואין הלכה כר"מ: 
+
+
+Mishnah 4
+
+<b>אין פוחתין את הנר מפני שהוא עושה כלי כו':</b><br>נר ידוע והנרות שלהם היו עושין אותן זוגות וחותכין אותן אחר עשייתן. חותכה באור לשתי נרות הוא שיתן הפתילה קצתו בנר אחד וקצתו בנר אחר ויתן האור בינתיים ותתחלק ותהיה פתילה דולקת בזה הנר ופתילה דולקת בזה הנר ואסר חתיכת פתילה בסכין או במספרם לפי שהוא מתקן מנא ולמעכה ביד מותר והלכה כר' יהודה: 
+
+
+Mishnah 5
+
+<b>אין שוברים את החרס ואין חותכין הנייר כו':</b><br>נייר ידוע וכשנותנין עליו שמן עומד לפני האש כל זמן שימצא בו שמן ואין גורפין תנור וכירים ומכבשים פירוש שמשוין האפר ואם מנע הבישול גורפין אותו האפר. ובקעת חתיכה של עץ שאינה כלי ואמר וכן בדלת רוצה בו כי כן המשפט בדלת אין סומכין אותו בבקעת כי העיקר אצלנו לא ניתנו עצים אלא להסקה: 
+
+
+Mishnah 6
+
+<b>רבי אליעזר אומר נוטל אדם קיסם משלפניו כו':</b><br>לא התירו חכמים שיטול אדם קיסם לחצוץ בו שיניו אלא מאבוס של בהמה בלבד ואסור לחתכו ולתקנו אא"כ היה רטוב וראוי לאכילה לבהמה כי כל מה שראוי לאכילת בהמות מותר לחתכו בשבת ואין הלכה כר' אליעזר ומאמר חכמים ומגבב מלפניו ענינו כי כשמבשל בשדה שקושש מסביבותיו ומדליק: 
+
+
+Mishnah 7
+
+<b>אין מוציאין את האור לא מן העצים כו':</b><br><b>ועוד אמר רבי אליעזר עומד אדם על המוקצה כו':</b><br><b> </b>רעפים לבנים שרופים בכבשן ואינו אוסר ללבן הרעפים אלא החדשים מהם לפי שהם נשרפים ומתחזקות ונראה כמתקן כלי ביום טוב אבל האבנים והרעפים הישנים (והחדשים) מותר ללבנן ולבשל ולצלות עליהם ומוקצה הוא משטח ששוטחין בם תאנים וענבים וזולתם ליבש. ומה שהתנה בשביעית לפי שבשנה אחרת שלא תהיה שביעית אסור לאכול מה שנמצא באותו משטח ביום שבת עד שיוציאו מעשרותיו כי עיקר אצלינו שבת קובעת למעשרות כמו שביארנו במקומות מסדר זרעים. ושביעית אינה חייבת במעשרות כמו שנתבאר במקומות מסדר זרעים ואין הלכה כרבי אליעזר:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>משילין פירות דרך ארובה ביום טוב כו': </b><br>מותר להשיל פירות ארובה בגג אחד כשירצה לטלטלן ממקום למקום אבל להשילן מגג לגג אחר אסור. והטעם מה שאמרנו כמה פעמים שלא יעשה כדרך שהוא עושה בחול. ודלף המים הנוזלים מן הגגות התלושות בעת ירידת הגשם: 
+
+Mishnah 2
+
+<b>כל שחייבין עליו משום שבות משום רשות כו':</b><br>אמרם משום שבות ומשום רשות ומשום מצוה רוצה בו כי מה שאמר ה' תשבת נכנס תחתיו השביתה מן הדברים שהוא מספר והם הנקראים שבות ועוד מן הדברים שרשות לאדם לעשותן ושלא לעשותן אבל הם תלוין במצות ויש להם מבוא בדברים התוריים והם הנקראים רשות. ועוד יכנס תחת אמרו תשבת בהשלמת הדברים שעשייתן מצוה ושלום מצוה והם אותן שנקראין משום מצוה וטעמי אסורן כלן מה שאגיד לך. אין עולין באילן גזירה שמא יתלוש. ולא רוכבין על גבי בהמה גזרה שמא יחתוך זמורה להנהיגה. ולא שטין גזרה שמא יעשה חבית של שייטין. ולא מספקין ולא מרקדים ולא מטפחין גזרה שמא יתקן כלי שיר. ומספקין הוא הנגון וההכאה בצלצל ומטפחין ההכאה יד על יד. ואמרו משום רשות לא דנין ולא מקדשין ולא חולצין ולא מיבמין לכלן יש תנאים לא דנין בתנאי שיהיה במקום יותר חכם ממנו. ולא מקדשין בתנאי שיהיו לו אשה ובנים שאינו חייב במצות פריה ורביה. ולא מיבמין ולא חולצין בתנאי שיהיה לו אח גדול ממנו שבו היא המצוה כמו שאמרו מצוה בגדול ליבם וכשיהיו אלו התנאים אז יהיו אלו הדברים רשות. אבל אם הדבר להפך שלא יהיו אלו התנאים לא יהיו משום רשות אלא משום מצוה. והטעם שאסרום כלן גזרה שמא יכתוב. ולא מקדישין ולא מעריכין ולא מחרימין גזרה משום מקח וממכר. ולא מגביהין תרומות ומעשרות ואפילו ליתנם לכהן בו ביום ובזה דבר. ולא דבר בהוצאתם ביום טוב כדי ליתנם אחר יום טוב. וזה שאמר אין בין יום טוב לשבת אלא אוכל נפש בלבד זהו דעת בית שמאי. אבל דעת ב"ה כי יש דברים רבים מלבד אוכל נפש שהן מותרין ביום טוב ואסורין בשבת. ומהם אמרם בתחילת הפרק משילין פירות וכמו כן הוצאת לולב וקטן וספר תורה כמו שביארנו במה שקדם: 
+
+
+Mishnah 3
+
+<b>הבהמה והכלים כרגלי הבעלים המוסר כו':</b><br>כבר קדם לך בערובי תחומין כי האדם יכול לילך לאיזה רוח שירצה יותר מאלפים אמה והוא שיחסר שיעור אותה התוספת מן הרוח שכנגדו על הדרכים שקדם חלוקה לשם ואמר בכאן כי בכל מקום שיוכל האדם ללכת תלך בהמתו וכל חפציו. ואמרו המוסר את בהמתו לרועה או לבנו הרי אלו כרגליו רוצה בו רגלי הבעלים ובתנאי שיתן אותה לשני בנים או לשני רועים שלא נתקיימו קנייתה לאחד מהם אבל אם נתנה לרועה אחד הרי היא כרגלי הרועה: 
+
+
+Mishnah 4
+
+<b>השואל כלי מחבירו מערב יום טוב כו':</b><br>אמרם כרגלי השואל אפילו לא נתן לו אותו הבגד אלא ביום טוב כיון שקדם שאילתו מערב יום טוב הרי היא כרגלי השואל. ואמרם כרגלי המשאיל ואפילו היה רגיל לשאול ממנו אותו חלוק בכל יום טוב לא נאמר שיהיה עיקר לאותו רגילות אלא כיון שלא שאלו מערב יום טוב הרי הוא כרגלי בעליו ואין הלכה כרבי יהודה. ואמרם כרגלי שתיהן ענינו שבאותה העיסה הוי בה שותפות כדי שלא תלך אותה העיסה אלא עד מקום ששתיהן יכולין לילך שאם האחת ערבה למזרח אלפים אמה שא"א לה ללכת במערב אפילו זרת אחת כמו שנתבאר והאחרת ערבה במערב אלפים אמה שאי אפשר לה ללכת בצד המזרח כלל אותה העיסה לא יזיזנה ממקומה: 
+
+
+Mishnah 5
+
+<b>הגחלת כרגלי הבעלים ושלהבת בכל מקום כו':</b><br><b>בור של יחיד כרגלי היחיד ושל אנשי אותה העיר כו':</b><br><b>מי שהיו פירותיו בעיר אחרת כו':</b><br>כל זה מבואר: 
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+<b>מי שזמן אצלו אורחים לא יוליכו בידם מנות כו':</b><br><b>אין משקין ושוחטין המדבריות כו':</b><br>רוצה באמרו לנות בעיר בתוך תחום שבת. ולנות באפר שיהיו בכפרים כל ימי החום והקיץ ואינן נכנסות לעיר עד שירדו הגשמים. ואפר שם הכפרים: ואמרו משקין להודיעך תועלת כי ההשקאה קודם שחיטה יתיר ריאתה ואם יש שם סירכא חלושה נשמטת ונכרתת ואסר שחיטת המדבריות לפי שהם מוקצה: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Beitzah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Beitzah/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..fc5c52735b5fb9dd93872e001de98ff4d43e0d5e
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Beitzah/Hebrew/merged.txt	
@@ -0,0 +1,224 @@
+Rambam on Mishnah Beitzah
+רמב"ם משנה ביצה
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Beitzah
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה ביצה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>ביצה שנולדה ביו"ט בית שמאי אומרים תאכל כו':</b><br>המוקצה נאסר לאכלו ביום טוב. ומוקצה הוא הדבר שהפרישו מאכילה ונתכוין עליו שלא לאכלו. וכמו כן נולד אסור ביום טוב. ונולד הוא הדבר שיאסור ביום טוב מה שלא חשב עליו כמו הפירות הנובלות מן האילנות. ועל אלו השני עיקרים תסוב זו המסכתא. ואין מחלוקת ביניהם בזה המקום. וכשיהיה שום עוף עומד לגדל ביצים בלבד ולא לשחיטה ולאכילה אין מחלוקת בין ב"ש וב"ה שביצתה שנולדה ביום טוב אסורה לפי שאותו עוף מוקצה אבל המחלוקת בתרנגולת העומדת לאכילה. וטעם איסור בית הלל משום הכנה הוא כי לשון התורה והיה ביום הששי והכינו את אשר יביאו חול מכין לשבת וחול מכין ליום טוב ואין יום טוב מכין לשבת ואין שבת מכינה ליום טוב ויש לנו עוד כי הביצה שנולדה היום מאתמול נגמרה כשיחול יום טוב אחר שבת ונולדה ביום טוב אסורה מפני שהשבת הכינה אותה ונאסור אותה בכל יו"ט גזירה יו"ט אחר השבת. וכמו כן תאסר כשנולדה בשבת משום שבת אחר יו"ט. וכמו כן הכנה שהיא ההכנה טבעית אסרוה גזירה מדרבנן ובה חולקין בית שמאי ומתירין אותה. אבל אם ההכנה היא במלאכה מיו"ט לשבת הרי היא אסורה לדברי הכל. וממה שאתה חייב לדעת כי בזמן הזה שאנו עושין שני ימים טובים ביצה שנולדה ביום טוב ראשון תאכל בשני חוץ משני ימים טובים של ראש השנה מפני שהם קדושה אחת וכאילו שניהם יום אחד. וכן שבת ויום טוב נולדה בזה אסורה בזה. ודע כי כל מה שנאסר באכילה ביום טוב אסור לטלטלו ממקום למקום. וכבר קדמו לך מזה עקרים בשבת: ושאור הוא השאור עצמו שבו מחמיצים העיסה. ואין מחלוקת בין בית שמאי ובית הלל כי שאור וחמץ לענין אכילה בכזית ואמר יתעלה שבעת ימים שאור לא ימצא בבתיכם כי כל אוכל חמץ אמרו חכמים פתח הכתוב בשאור וסיים בחמץ לומר לך זהו שאור זהו חמץ אבל מחלוקתם לענין ביעור בית שמאי אומרים על כל פנים יש ביניהם הפרש ואם לאו למה אמר חמץ ולמה אמר שאור אלא כיון שהשוה ביניהם באכילה יש הפרש ביניהם לענין ביעור ובית הלל אומרים ילפינן ביעור מאכילה והביא בכאן זו ההלכה לפי שהיא מקולי בית שמאי ומחומרי בית הלל והיא דומה לביצה שנולדה ביום טוב:  
+
+Mishnah 2
+
+<b>השוחט חיה ועוף ביום טוב ב"ש אומרים כו':</b><br>אינו רוצה בכאן באמרו השוחט חיה ועוף לומר מי ששחט שיורה זה הענין דיעבד אין לכתחלה לא אלא רוצה לומר האיש השוחט כשנמלך בנו איך ישחט ביום טוב היאך נשיב לו. בית שמאי אומרים נתיר לו לחפור בדקר על הדרך שנזכיר לקמן וישחוט ויכסה. ובית הלל אוסרים אלא אם כן היה לו עפר מוכן ויחד לו מקום מערב יום טוב. ואמר מודים שאם שחט שיחפור בדקר ויכסה בשני תנאים האחד שיהיה אותו הדקר נעוץ בארץ ויעקור אותו ובשעת עקירתו יעקור העפר. והשני שיהיה העפר תיחוח כלומר קל ולא יהיה קשה ועב כדי שלא יהיה חופר. ומה שאמרו ב"ש יחפור בדקר ויכסה על אלו הפנים אמרוהו. ושאפר כירה מוכן הוא אין רוצה בזה שהן מודין שאפר כירה מוכן הוא כי לא היה ביניהם משא ומתן על האפר. אבל הוא פתיחת דברים והודיעך כי האפר מוכן הוא ומותר לשחוט עליו. ובתנאי שיהיה אפר שהוסק מערב יום טוב ולא בשלו בו ביום טוב אבל אם הוסק האפר ונעשה ביום טוב אסור לשחוט עליו לפי שהוא נולד אבל אם היה חם ביותר כדי לצלות בו ביצת תרנגולת וכיון שהוא ראוי לבשל בו יהיה מותר לטלטלו ולשחוט בו: 
+
+
+Mishnah 3
+
+<b>בית שמאי אומרים אין מוליכין את הסולם כו':</b><br><b>בית שמאי אומרים לא יטול אלא אם כן נענע כו':</b><br>אין מחלוקת ביניהם בסולם של עליה שאסור לטלטלו ואין חולקין בסולם של שובך ברשות הרבים שאסור להוליכו משובך לשובך כי הרואה אותו מוליך סולם יאמר לתקן גג ביתו מוליכו ויחשוד אותו בחילול מועד אבל המחלוקת ביניהם הוא ברשות היחיד בית שמאי אומרים כל מקום שאסרו חכמים מפני מראית העין אפילו בחדרי חדרים אסור והדבר כן הוא אבל בית הלל מתירין זה המעט מפני שמחת יום טוב. ומה שאמרו בית שמאי שאסור ליקח היונים ביום טוב אלא א"כ נענע מערב יום טוב הוא בבריכה ראשונה שבאותו שובך כי האדם חס על בריכה ראשונה ושמא ימלך ולא ירצה לקחתם ואחר הכנסת יום טוב ימלך שנית ויקח אותם והם מוקצה אבל בבריכה שניה והבאים אחריהם אין מחלוקת ודי לו שיאמר זה וזה אני נוטל: 
+
+
+Mishnah 4
+
+<b>זמן שחורים ומצא לבנים לבנים ומצא שחורים כו':</b><br>רוצה בזה המאמר כשזימן שחורים ולבנים ומצא שחורים במקום לבנים ולבנים במקום שחורים אסורות ביום טוב כי נאמר אותם שזימן פרחו והלכו להם ואלו שמצא אחרים הן שבאו ממקום אחר. וזהו התועלת שהשמיענו וכמו כן כשהניח השנים ומצא שלשה נאסרו ממה נפשך אם נוסף עליהם שלישי הרי נתערב המוקצה במוכן ואם הם אחרים הרי כלם אסורים. ואמרו אם אין שם אלא הם הרי אלו מותרין בתנאי שלא יוכלו לעוף ואם יש שובך שני בקרוב מזה השובך אבל אינו עומד בשורתו אלא שיהיה עומד בקרן זוית לימדנו בכאן שלא נאמר מן השובך השני נדדו לזה השובך לפי שהם כשמדדים משובכם והולכין אינן מדדין והולכין אלא בשוה לשובכם ואינן נוטים ממנו: 
+
+
+Mishnah 5
+
+<b>בית שמאי אומרים אין מסלקין את התריסין כו':</b><br><b>בית שמאי אומרים אין נוטלין את העלי כו':</b><br><b>בית שמאי אומרים אין מוציאין לא את הקטן כו':</b><br>תריסין הם הנסרים שנועלין בהם פתחי החנויות. וכשאין להם ציר אין מחלוקת שהן מותרות ואפילו הם לנעול בית שבתוך החצר וכשיש להם ציר בצד הנסר אין מחלוקת שהן אסורות ואפילו הן לחנות שברשות הרבים לפי שנחוש שמא יתקע לחזוק הנסר אבל המחלוקת בנסרים שיש להם ציר באמצע הנסר ובתריסי חנויות בלבד בית שמאי אוסרין ובית הלל מתירין החזרת תריסין ונתינת העור לפני בית הדריסה מפני שמחת יום טוב כי אם נאסר עליו החזרת התריסין ימנע מפתיחת החנות להוציא תבלין כדי שלא יניח החנות פתוח ויגנבו משם ממונו. וכמו כן אם יש אצלו בהמה לא ישחטנה כדי שלא יפסיד העור: עלי הוא יד המכתש גדול מעץ והוא עגול שכותשין בו הריפות ודוגמתן. ופירוש לקצב בו לחתך עליו: ובית שמאי אין מתירין הוצאה אלא אם יש בה צורך אכילה לאמרו יתעלה אך אשר יאכל לכל נפש ולפיכך אמרו אין מוציאין את הקטן ואת הלולב וכיוצא בהם. ובית הלל אומרים שמתוך שהותרה הוצאה לצורך אכילה הותרה שלא לצורך וכמו כן אמרו מתוך שהותרה הבערה לצורך הותרה שלא לצורך וזהו עיקר אמתי: 
+
+
+Mishnah 6
+
+<b>בית שמאי אומרים אין מוליכין חלה כו':</b><br>מתנות הן הזרוע והלחיים והקבה. ועוד יתבאר לך כי מכלל הדברים האסורין ביום טוב אין מגביהין תרומות ומעשרות. ואמרם בזו המשנה כי בית שמאי ובית הלל חולקין בהולכת חלה ומתנות ומודים שאין מוליכין תרומה אינו אמת אבל הן מודים שמוליכין חלה ומתנות וחולקין בתרומה. ובית הלל אומרים חלה מתנות מתנה לכהן ותרומה מתנה לכהן כשם שמוליכין את המתנות כך מוליכין את התרומה. ובית שמאי אמרו להם לא אם אמרתם במתנות שזכאי בהרמתן תאמרו בתרומה שאינו זכאי בהרמתן זהו לשון מחלוקתם: 
+
+
+Mishnah 7
+
+<b>בית שמאי אומרים תבלין נדוכין במדוך כו':</b><br>עץ הפרור הוא העץ שמגיסים בו הקדרות. ומה שהצריך לעשות שינוי בשחיקת המלח לפי שאינו מפיג טעמו ואינו מחסר פעולתו כשנשחק מערב יום טוב והתבלין מפיגין טעמן ומחסרין חמימותן וחריפותן כשישארו שחוקים מערב יום טוב ולפיכך מי שצריך לשחיקת מלח ביום טוב ישנה על כל פנים והשינוי היא שיטה המכתש על צידו: 
+
+
+Mishnah 8
+
+<b>הבורר קטנית ביום טוב בית שמאי אומרים כו':</b><br>בורר אוכל הוא שילקט האוכל מן הפסולת אחת אחת וכשהפסולת יותר מן האוכל אין מחלוקת שבורר ונוטל את האוכל. ומדיח ושולה פירוש שיתן מים על העדשים הטחונים או הפולין ודומיהן וכשיגבה וירבה הפסולת על פני המים וירד האוכל והוא מסיר אותו הפסולת בידו זהו ענין שולה כלומר מסיר הפסולת ושוטף אותו מעל פני המים ואין הלכה כרבן גמליאל: 
+
+
+Mishnah 9
+
+<b>בית שמאי אומרים אין משלחין ביום טוב כו':</b><br>הטעם שאוסרין בית שמאי שלא עשה כדרך שהוא עושה בחול וגם בית הלל לא התירו אלא לשלוח ביד אדם אחד או שנים אבל לשלוח ביד שלשה או יותר ברבוי ויתן ביד כל אחד מהם הרי זה אסור כדי שלא יעשה מלאכות של חול גמורות. והתבואה אינה ראויה לאכילה לפי שהיא צריכה טחינה והטחינה ביום טוב אסור. ורבי שמעון אומר שיכול לבשל אותן הזרעים ולאכלן ואין הלכה כרבי שמעון: 
+
+
+Mishnah 10
+
+<b>משלחין כלים בין תפורין בין שאינן תפורין כו':</b><br>הבגדים התפורים הם ראוין ללבוש ושאינן תפורין הם ראויין לכסות ואמרו אף על פי שיש בהם כלאים בבגדים שהם בתכלית הקושי והעובי ומיעוט הריכוך כי כשהן בזה הענין מותר לתלותן וכיון שמותר לתלותן מותר לשולחן ביום טוב וזהו ענין אמרם והם לצורך המועד: וסנדל מסומר כבר בארנו איסור נעילתו בשבת וביום טוב בפרק ששי בשבת. ומנעל שאינו תפור ענינו שלא נגמרה מלאכתו אלא כשהוא מדובק במין מן הדבוק אסור לשלחו ובמקום דירתו של רבי יהודה לא היה ראוי מנעל לבן לנעילה עד שיעובד בסיד זמן ידוע וזה הכלל שזכר אמתי ושיעור דברו וכן זה הכלל כל שנאותין בו אפילו בחול כמו שהוא ביום טוב משלחין אותו ולפיכך מותר לשלוח תפילין ביום טוב אע"פ שאסור ללובשן בשבת וביום טוב כמו שנתבאר בסוף עירובין ואל יקשה עליך בזה העיקר מה שאסרו לשלוח תבואה ביום טוב לפי שהיא אינה ראויה בחול כמות שהיא עד שיעשו בה מעשה שהוא אסור לעשותו ביום טוב והוא הטחינה: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>יום טוב שחל להיות ערב שבת כו':</b><br>כבר בארנו במה שקדם אמרם חול מכין לשבת וחול מכין ליום טוב. ואמרו עושה תבשיל מערב יום טוב לא פחות מכזית בין לאחד בין לאלף וזהו עירובי תבשילין וצריך ברכה ואדם אחד שיזכה בו למי שלא הניח ואינו צריך ליטול מהם רשות על הדרך שבארנו בעירובי חצרות: 
+
+
+Mishnah 2
+
+<b>חל להיות אחר השבת בית שמאי אומרים כו':</b><br>כשהכלים הן טמאין אסור להטבילן ביום טוב ולא בשבת לפי שקודם הטבילה לא היו ראוין להשתמש בהן באותן הדברים שמשתמשין בהם לאחר הטבילה ונראה כמתקן מנא ביום טוב וכשיהיה אדם טמא באחד מן הטומאות מותר לו לטבול בשבת לפי שנראה כמתכוין לצנן גופו בלבד. ואמרם ושוים שמשיקין את המים בכלי אבן לטהרן אבל לא מטבילין פירוש כי כשהמים הם טמאים שאפשר לו לתתם בכלי אבן ולהכניס אותו הכלי במקוה מים עד שיעלו מי מקוה על פני הכלי שהן בו אותן המים הטמאין ויטהרו המים וזהו ענין משיקין שיעלו המים עליו ומה שהצריך להיות הכלי מאבנים לפי שכלי אבנים אינו מקבל טומאה כמו שיתבאר במסכת כלים ואילו היה נותן אותן המים הטמאין בכלי עץ וכיוצא בו מן הכלים שמקבלים טומאה היה נטמא הכלי באותן המים הטמאין שבתוכו כמו שיתבאר במקומות מטהרות וכשיכניס הכלי במקוה נמצא שמטביל כלי טמא ביום טוב והוא אסור כמו שקדם בתחלת המאמר וזהו ענין אמרם אבל לא מטבילין ושיעורו אבל לא מטבילין כלי טמא על גב מימיו וכל זה בשבת אבל ביום טוב מותר לו להטביל כלי על גב מימיו ויטהר המים והכלי כאחד. ומה שהצריכו לטהר המים לפי שהמים הטמאים הם מתוקין ומי מקוה אינן ראוין לשתיה. ואמר מטבילין מגב לגב רוצה בו כי כשיש אצלו כלים טהורין משתמש בהן בבית הבד של שמן בדרך דמיון והוא חולין ורוצה להשתמש בהם בגת היין והוא תרומה מותר לו להטבילן טבילה שנית ביום טוב לפי שהן. ואם הם טהורים על כל פנים צריכין טבילה אחרת אם ירצה שיעשה בטהרה וכמו כן מחבורה לחבורה הוא שיהיה בו כלי טהור ויאכל בו בחבורה אחת מעשר שני בדרך משל אם רצה לאכול בו בחבורה אחרת מותר לו להטביל אותה הטבילה שנית ביום טוב והעיקר בזו הטבילה מה שאגיד לך דע כי עוד יתבאר בפ' שני מחגיגה כי מי שטבל לחולין אף על פי שהוא טהור בלי ספק אסור לו לאכול מעשר שני עד שיטבול פעם שנית לשם מעשר וכן אם טבל למעשר ורצה לאכול תרומה על כל פנים צריך טבילה אחרת וכן אם היה טהור לתרומה ורצה לאכול קודש יטבול לשם קודש ואלו הטבילות שאדם הטהור טובל אותן בין מעשר ותרומה וקודש הם המותרות לעשות ביום טוב והיתרנו זאת הטבילה ביום טוב לפי שאינה להסיר טומאה אלא לתוספות טהרה אם כן שיעור דבריו כך אם טבל על גבי גתו טובל טבילה אחרת את הכלי על גבי בדו ואם טבל לאכול בו בחבורה זו טובל לאכול בו בחבורה אחרת ביום טוב: 
+
+
+Mishnah 3
+
+<b>בית שמאי אומרים מביאין שלמים ואין סומכין כו':</b><br>מחלוקת בית שמאי ובית הלל אינו אלא בשלמים של חגיגה ועולה של ראיה והוא דבר השם יתברך ולא יראו פני ריקם. בית שמאי אומרים חג לה' חגיגה בלבד היא הנקרבת ביום טוב אבל עולות ראיה הם קרבות בשאר ימי החג ובית הלל אומרים לה' כל דלה'. וכן מביאין ראיה ב"ש מן הכתוב עצרת תהיה לכם תהיה לכם ולא לגבוה. ובית הלל מביאין ראיה מן הכתוב עצרת לה' כל דלה': אבל נדרים ונדבות דברי הכל אין קריבין ביום טוב ועוד יתבאר דבר הסמיכה במקומו:
+
+Mishnah 4
+
+<b>בית שמאי אומרים לא יחם אדם חמין לרגליו כו':</b><br>כלל הדברים כי חמים שהוחמו ביום טוב שרוחץ בהן פניו ידיו ורגליו ואינו רוחץ בהם כל גופו אלא אם כן הוחמו מערב יום טוב וחמין שהוחמו מערב שבת רוחץ בהם בשבת פניו ידיו ורגליו אבל לא כל גופו ואוסרים ב"ש שיבעיר אדם אש להתחמם בו לפי שעיקרה ממה שאמר אך אשר יאכל לכל נפש אינו נכנס תחתיו הנאות הגוף מבחוץ ובית הלל אומרים כי מאמר השם אך אשר יאכל לכל נפש כלל הנאות הגוף כלם:    
+
+Mishnah 5
+
+<b>שלשה דברים רבן גמליאל מחמיר כו':</b><br>דעת ב"ש מה שאומר לך והנה כי הם אומרים אין אופין מיום טוב לשבת אא"כ עירב בפת ואין מבשלין אלא אם כן עירב בתבשיל ואין טומנין את החמין אלא א"כ היו חמין טמונין מערב יום טוב. וב"ה אין מצריכין אלא עירובי תבשילין בלבד ולפיכך אמר רבן גמליאל אין טומנין את החמין מיום טוב לשבת אלא א"כ היו לו חמין כמו שביארנו מדעת ב"ש. וזוקפין את המנורה ענינו כשהמנורה תהיה מחוליות. ב"ש אוסרין להקימה מפני שנראה כבונה. ובית הלל אומרין אין בנין בכלים. וגריצין ככרות לחם גדולות. ורקיקין ככרות דקות. ואין הכוונה גודל הככר ולא קטנו אבל הכוונה רוב הלחם ומיעוטו כי ב"ש אוסרין לאפות פת מרובה ביום טוב ובית הלל מתירין. וחורי מין גדול ממיני מעשה האופים והלכה כר"ג:  
+
+Mishnah 6
+
+<b>אף הוא אמר שלשה דברים להקל כו':</b><br>מכבדין ידוע. וזה אע"פ שהיתה ארצם עפרית. ומוגמר הוא הקטרה להריח אבל לגמר הכלים דברי הכל אסור. וגדי מקולס כלומר מכובד שהיה ראשו על כרעיו ועל קרבו כמו כבש [הפסח] שהיה נאכל בירושלים והלכה כחכמים:  
+
+Mishnah 7
+
+<b>שלשה דברים רבי אלעזר בן עזריה מתיר כו':</b><br>פרתו של רבי אלעזר בן עזריה כבר קדם הדבור בו בפרק חמישי בשבת. מקרדין הוא הסרת הזבובים הקטנים הנתלין ביריכות הבהמה ועושין שם חבורה כשמסירין אותן. ומקרצפין הסרת הזבובים הגדולים שאינן עושים חבורה כשמסירין אותם. וחכמים סוברין דבר שאין מתכוין אסור כמו רבי יהודה והלכה כרבי אלעזר בן עזריה באומרו מקרדין את הבהמה בלבד כי העיקר אצלנו כמו שהודעתיך פעמים דבר שאין מתכוין מותר:  
+
+Mishnah 8
+
+<b>הרחים של פלפלין טמאה משום שלשה כו':</b><br><b>עגלה של קטן טמאה מדרס וניטלת בשבת כו':</b><br>צורת אלו הריחים היתה כמו שאגיד לך. והוא כי הריחים עצמן שטוחנין מסבבין בהם כמו נפה ויורד מהן כל הנטחן ובשולי הנפה כמו קערה קטנה יתכנס מה שיורד מן הנפה וטס של ברזל סובבת בכל ותחזיר הכל גוף אחד נמצא הריחים של מתכות שטוחן שהוא כלי מתכות ומטמא בפני עצמו והנפה המנופה שמניעה מה שיורד ממנה מן הדבר הנטחן היא נטמאת בפני עצמה כפי שהוא כלי בפני עצמו כמו שנטמאת הכברה והקערה שמתקבץ בו הדבר המנופה המטמאה בפני עצמה כמו כלי קיבול. והודיענו שכל חלק מאלו השלשה חלקים כלי בפני עצמו ואפילו פירש אחד מהם מזה הכלל אינו שברי כלים אלא כלי ומקבל טומאה. וטומאת מדרס שתטמא כשהלך עליו הזב ואפילו היה בינו ובינה דבר מבדיל וכבר נתבאר לך מזה דבר מועט בשבת ועוד יתבאר לך כל משפט המדרס במסכת זבים. והיו אומרים בשם רבי יהודה אינה נגררת אלא על גבי כלים כדי שלא תעשה רושם בארץ והאחד אומר בשמו חוץ מן העגלה מפני שהיא כובשת ענינו שהיא משוה הארץ בלבד ואינה חופרת. ודעת רבי יהודה כבר שמעת אותו כי הוא סובר דבר שאין מתכוין אסור והעיקר מה שהודעתיך דבר שאין מתכוין מותר ולפיכך יהיה הדין כמו שנתבאר בשבת גורר אדם מטה כסא וספסל ובלבד שלא יתכוין לעשות חריץ:  
+
+Mishnah 9
+
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אין צדין דגים מן הביברין ביום טוב כו':</b><br>ביברים פירש בריכות מים שצודין בהם דגים. ועוד פירוש ביברים בתים מוקפות שמגדלין בהם החיות. וכל מה שהוא אסור לאכלו ביום טוב מפני שהוא מוקצה אסור ליתן לפניו מזונות מחוסר צידה הוא כל שאומרים הבא מצודה ונצודנו ומה שהוא כן מוקצה הוא. והלכה כרשב"ג: 
+
+
+Mishnah 2
+
+<b>מצודות חיה ועוף ודגים שעשאן מערב יום טוב כו':</b><br>רבן גמליאל סובר כי ספק מוכן מותר וכן סובר כי נכרי שהביא ביום טוב דגים או פירות אף על פי שצדן ביום טוב מותרין ואין הלכה כרבן גמליאל וכשהביא נכרי פירות ונתאמת אצלינו מצורתן שלא נתלשו ביום טוב. וכן דגים שנתאמת אצלינו שלא נצודו ביום טוב ולא באו מחוץ לתחום שהן מותרין לאוכלן ביום טוב ואפילו לאותו שבאו בשבילו ואם באו מחוץ לתחום או נסתפק בזה מותרין לישראל אחר ולא לאותו שבאו בשבילו. והדבר הנצוד או הנתלש ביום טוב ראשון מותר לאוכלו בשני ולא בשני ימים טובים של ראש השנה שהן קדושה אחת: 
+
+
+Mishnah 3
+
+<b>בהמה מסוכנת לא ישחוט אלא א"כ יש שהות כו':</b><br>ואין הלכה כרבי עקיבא: 
+
+
+Mishnah 4
+
+<b>בכור שנפל לבור רבי יהודה אומר ירד מומחה כו':</b><br>רבי יהודה אומר רואין את המומין ביום טוב. ורבי שמעון אומר אין רואין את המומין ביום טוב. ולשון התורה כי הבכור קדש אבל אם נפל בו מום מיד נסתלקה הקדושה ממנו ויהיה מותר לאכלו כחולין אמרו כי יהיה בו מום. ועוד יתבארו לך המומים כולן המתירין הבכורות לשחיטה במסכת בכורות. ולפיכך אם נפל לבור ולא נפל בו מום אין מותר להעלותו מן הבור לפי שאינו ראוי לאכילה אע"פ שאצלינו צער בעלי חיים דאורייתא. ומ"ש ואם לאו לא ישחוט ולא אמר ואם לאו לא יעלה רוצה בו כי אם עבר אדם [והעלהו מהבור] והיה בו מום עובר מערב יום טוב שאסור לשחוט בו את הבכור וחזר עתה אחר שהעלהו מום קבוע אסור לשחטו ביום טוב לפי שיעלה על דעתינו שכיון שהתחיל המום מערב יום טוב דעתיה עליה ואינו מוקצה כי רבי יהודה סובר כי על כל פנים היה מום ניכר מערב יום טוב ומה שהתיר בבכור שנפל לבור לשוחטו במומו שיש בו משום צער ב"ח לפי שמעלין אותו ושוחטין אותו כיון שמותר לו ראיית מומין ביום טוב אבל כשעלה ונסתלק צער בעלי חיים אינו דין לשוחטו ואפילו היה המום עובר מום קבוע שהוא מוקצה. ועוד יתבאר לך בבכורות מומין עוברין ומומין קבועין ור' שמעון שאינו מתיר ראיית מומין ביו"ט אי אפשר לראות כלל והלכה כר' שמעון: 
+
+
+Mishnah 5
+
+<b>בהמה שמתה לא יזיזנה ממקומה כו':</b><br>זה הדבר אינו אלא בבהמת קדשים שמתה כי העיקר אצלינו אין מאכילין את הקדשים לכלבים ולפיכך אין מזיזים אותה ממקומה אבל בהמת חול שמתה מחתכין אותה ומאכילין אותה לכלבים. ובתנאי שתהיה מסוכנת מערב יום טוב אבל אם אינה מסוכנת מוקצה היא ואסור לטלטל: 
+
+
+Mishnah 6
+
+<b>אין נמנין על הבהמה לכתחלה ביום טוב כו':</b><br><b>רבי יהודה אומר שוקל אדם בשר כנגד הכלי כו':</b><br>אין נמנין פירוש שלא יפסוק דמים ביום טוב ויאמר זאת הבהמה בעשרה פשיטין בדרך משל ליקח אותה עשרה בני אדם פשוט לכל אחד: אין משגיחין בכף מאזנים כל עיקר שאסור להשתמש בה ואפילו שלא לשקול כגון לתת שום חפץ בכף מאזנים או לכסות בהן כלי והלכה כחכמים: 
+
+
+Mishnah 7
+
+<b>אין משחיזין את הסכין ביום טוב כו':</b><br><b>לא יאמר אדם לטבח שקול לי בדינר כו':</b><br>השחזה היא העברת הסכין בריחים: והם מחלקין ביניהם שיאמר לו תן לי רביע הכבש או שמיניתו או חלק כך ממנו: 
+
+
+Mishnah 8
+
+<b>אומר אדם לחברו מלא לי כלי זה כו':</b><br><b>הולך אדם אצל חנוני הרגיל אצלו כו':</b><br>אבל לא במדה רוצה בו אבל לא בכלי מיוחד למדה אבל אם היה כלי מוכן להיות מדה ועדיין לא נעשה בדיוק ולא שמוה מדה מותר לתת בה. ורבי יהודה אוסר לפי שהוא כלי ידוע למדה. והיה עושה אבא שאול בן בטנית מה שאמרו עליו מפני ביטול בית המדרש כדי שלא יתבטל בעת המשקל ואין הלכה כרבי יהודה: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>המביא כדי יין ממקום למקום כו':</b><br>העיקר בכל זה שלא יעשה כדרך שהוא עושה בחול אלא בשינוי ואם אי אפשר לו לשנות מותר. ומתחילין בערמת התבן בתנאי שיהיה התבן מלא קוצים שאינו ראוי אלא לשריפה והוא כמו מוכן לאש ואינו צריך הכנה אבל אם אינו כן כמו שזכרנו הרי הוא כמו עצים שבמוקצה בשוה ורצה בכאן במוקצה מקום מיוחד להצניע שם העצים: 
+
+
+Mishnah 2
+
+<b>אין נוטלין עצים מן הסוכה אלא מן הסמוך לה כו':</b><br><b>מביאין עצים מן השדה מן המכונס ומן הקרפף כו':</b><br>סוכת החג בחג אסור להנות בעציו כל ימי הסוכות לאמרו חג הסוכות שבעת ימים לה' אלהיכם. ובאה הקבלה כשם שחל שם שמים על החגיגה כך חל שם שמים על הסוכה. והדבר בכאן הוא על סוכה שאינה של מצוה כי העיקר אצלנו אין עושין אהל ואין סותרין אהל ביום טוב וכל שכן בשבת וכבר קדם זה בשבת: ואמרו ומן הסמוך לה ענינו מן הסמוך לדפנות. ואמרם מן הקרפף אפילו מן המפוזר אינה הלכה אלא מן המכונס על כל פנים ובתנאי שיהיה מן המכונס שבקרפף אבל מן השדה לא יביא ואפילו מן המכונס. ורבי יהודה אומר כי על כל פנים צריך פתח ויהיה סמוך לעיר ורבי יוסי אומר כי כשיש לו פתח ואפילו רחוק מן העיר קרוב לאלפים אמה שהוא תחום שבת מותר ליטול ממנו והלכה כרבי יוסי: 
+
+
+Mishnah 3
+
+<b>אין מבקעין עצים לא מן הקורות ולא מן הקורה כו':</b><br><b>בית שהוא מלא פירות סתום ונפחת כו':</b><br>שעור זו המשנה כך אין מבקעים עצים מסואר של קורות ולא מן הקורה שנשברה ביום טוב אלא אם נשברה מערב יום טוב. וכשהן מבקעין אין מבקעין לא בקרדום ולא במגל. וטעם אלו הדינים כבר כולם קדמו ונתבארו. וקופיץ הוא כלי ברזל שחותכין בו הבשר ואין ראוי לבקע העצים אלא בצד הקצר שהוא כמו החץ ונקרא זכרות והצד הרחב נקבות לפי שאין דרך בני אדם לבקע בו ויהיה שינוי. ומה שאמר רבי מאיר פוחת אינו רוצה לומר שיסתור הכתלים ביום טוב אבל כפי סברתו הוא מותר לפחות אם היו כתלי אותו החצר לבנים סדורים מבלי בנין ואין הלכה כר"מ: 
+
+
+Mishnah 4
+
+<b>אין פוחתין את הנר מפני שהוא עושה כלי כו':</b><br>נר ידוע והנרות שלהם היו עושין אותן זוגות וחותכין אותן אחר עשייתן. חותכה באור לשתי נרות הוא שיתן הפתילה קצתו בנר אחד וקצתו בנר אחר ויתן האור בינתיים ותתחלק ותהיה פתילה דולקת בזה הנר ופתילה דולקת בזה הנר ואסר חתיכת פתילה בסכין או במספרם לפי שהוא מתקן מנא ולמעכה ביד מותר והלכה כר' יהודה: 
+
+
+Mishnah 5
+
+<b>אין שוברים את החרס ואין חותכין הנייר כו':</b><br>נייר ידוע וכשנותנין עליו שמן עומד לפני האש כל זמן שימצא בו שמן ואין גורפין תנור וכירים ומכבשים פירוש שמשוין האפר ואם מנע הבישול גורפין אותו האפר. ובקעת חתיכה של עץ שאינה כלי ואמר וכן בדלת רוצה בו כי כן המשפט בדלת אין סומכין אותו בבקעת כי העיקר אצלנו לא ניתנו עצים אלא להסקה: 
+
+
+Mishnah 6
+
+<b>רבי אליעזר אומר נוטל אדם קיסם משלפניו כו':</b><br>לא התירו חכמים שיטול אדם קיסם לחצוץ בו שיניו אלא מאבוס של בהמה בלבד ואסור לחתכו ולתקנו אא"כ היה רטוב וראוי לאכילה לבהמה כי כל מה שראוי לאכילת בהמות מותר לחתכו בשבת ואין הלכה כר' אליעזר ומאמר חכמים ומגבב מלפניו ענינו כי כשמבשל בשדה שקושש מסביבותיו ומדליק: 
+
+
+Mishnah 7
+
+<b>אין מוציאין את האור לא מן העצים כו':</b><br><b>ועוד אמר רבי אליעזר עומד אדם על המוקצה כו':</b><br><b> </b>רעפים לבנים שרופים בכבשן ואינו אוסר ללבן הרעפים אלא החדשים מהם לפי שהם נשרפים ומתחזקות ונראה כמתקן כלי ביום טוב אבל האבנים והרעפים הישנים (והחדשים) מותר ללבנן ולבשל ולצלות עליהם ומוקצה הוא משטח ששוטחין בם תאנים וענבים וזולתם ליבש. ומה שהתנה בשביעית לפי שבשנה אחרת שלא תהיה שביעית אסור לאכול מה שנמצא באותו משטח ביום שבת עד שיוציאו מעשרותיו כי עיקר אצלינו שבת קובעת למעשרות כמו שביארנו במקומות מסדר זרעים. ושביעית אינה חייבת במעשרות כמו שנתבאר במקומות מסדר זרעים ואין הלכה כרבי אליעזר:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>משילין פירות דרך ארובה ביום טוב כו': </b><br>מותר להשיל פירות ארובה בגג אחד כשירצה לטלטלן ממקום למקום אבל להשילן מגג לגג אחר אסור. והטעם מה שאמרנו כמה פעמים שלא יעשה כדרך שהוא עושה בחול. ודלף המים הנוזלים מן הגגות התלושות בעת ירידת הגשם: 
+
+Mishnah 2
+
+<b>כל שחייבין עליו משום שבות משום רשות כו':</b><br>אמרם משום שבות ומשום רשות ומשום מצוה רוצה בו כי מה שאמר ה' תשבת נכנס תחתיו השביתה מן הדברים שהוא מספר והם הנקראים שבות ועוד מן הדברים שרשות לאדם לעשותן ושלא לעשותן אבל הם תלוין במצות ויש להם מבוא בדברים התוריים והם הנקראים רשות. ועוד יכנס תחת אמרו תשבת בהשלמת הדברים שעשייתן מצוה ושלום מצוה והם אותן שנקראין משום מצוה וטעמי אסורן כלן מה שאגיד לך. אין עולין באילן גזירה שמא יתלוש. ולא רוכבין על גבי בהמה גזרה שמא יחתוך זמורה להנהיגה. ולא שטין גזרה שמא יעשה חבית של שייטין. ולא מספקין ולא מרקדים ולא מטפחין גזרה שמא יתקן כלי שיר. ומספקין הוא הנגון וההכאה בצלצל ומטפחין ההכאה יד על יד. ואמרו משום רשות לא דנין ולא מקדשין ולא חולצין ולא מיבמין לכלן יש תנאים לא דנין בתנאי שיהיה במקום יותר חכם ממנו. ולא מקדשין בתנאי שיהיו לו אשה ובנים שאינו חייב במצות פריה ורביה. ולא מיבמין ולא חולצין בתנאי שיהיה לו אח גדול ממנו שבו היא המצוה כמו שאמרו מצוה בגדול ליבם וכשיהיו אלו התנאים אז יהיו אלו הדברים רשות. אבל אם הדבר להפך שלא יהיו אלו התנאים לא יהיו משום רשות אלא משום מצוה. והטעם שאסרום כלן גזרה שמא יכתוב. ולא מקדישין ולא מעריכין ולא מחרימין גזרה משום מקח וממכר. ולא מגביהין תרומות ומעשרות ואפילו ליתנם לכהן בו ביום ובזה דבר. ולא דבר בהוצאתם ביום טוב כדי ליתנם אחר יום טוב. וזה שאמר אין בין יום טוב לשבת אלא אוכל נפש בלבד זהו דעת בית שמאי. אבל דעת ב"ה כי יש דברים רבים מלבד אוכל נפש שהן מותרין ביום טוב ואסורין בשבת. ומהם אמרם בתחילת הפרק משילין פירות וכמו כן הוצאת לולב וקטן וספר תורה כמו שביארנו במה שקדם: 
+
+
+Mishnah 3
+
+<b>הבהמה והכלים כרגלי הבעלים המוסר כו':</b><br>כבר קדם לך בערובי תחומין כי האדם יכול לילך לאיזה רוח שירצה יותר מאלפים אמה והוא שיחסר שיעור אותה התוספת מן הרוח שכנגדו על הדרכים שקדם חלוקה לשם ואמר בכאן כי בכל מקום שיוכל האדם ללכת תלך בהמתו וכל חפציו. ואמרו המוסר את בהמתו לרועה או לבנו הרי אלו כרגליו רוצה בו רגלי הבעלים ובתנאי שיתן אותה לשני בנים או לשני רועים שלא נתקיימו קנייתה לאחד מהם אבל אם נתנה לרועה אחד הרי היא כרגלי הרועה: 
+
+
+Mishnah 4
+
+<b>השואל כלי מחבירו מערב יום טוב כו':</b><br>אמרם כרגלי השואל אפילו לא נתן לו אותו הבגד אלא ביום טוב כיון שקדם שאילתו מערב יום טוב הרי היא כרגלי השואל. ואמרם כרגלי המשאיל ואפילו היה רגיל לשאול ממנו אותו חלוק בכל יום טוב לא נאמר שיהיה עיקר לאותו רגילות אלא כיון שלא שאלו מערב יום טוב הרי הוא כרגלי בעליו ואין הלכה כרבי יהודה. ואמרם כרגלי שתיהן ענינו שבאותה העיסה הוי בה שותפות כדי שלא תלך אותה העיסה אלא עד מקום ששתיהן יכולין לילך שאם האחת ערבה למזרח אלפים אמה שא"א לה ללכת במערב אפילו זרת אחת כמו שנתבאר והאחרת ערבה במערב אלפים אמה שאי אפשר לה ללכת בצד המזרח כלל אותה העיסה לא יזיזנה ממקומה: 
+
+
+Mishnah 5
+
+<b>הגחלת כרגלי הבעלים ושלהבת בכל מקום כו':</b><br><b>בור של יחיד כרגלי היחיד ושל אנשי אותה העיר כו':</b><br><b>מי שהיו פירותיו בעיר אחרת כו':</b><br>כל זה מבואר: 
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+<b>מי שזמן אצלו אורחים לא יוליכו בידם מנות כו':</b><br><b>אין משקין ושוחטין המדבריות כו':</b><br>רוצה באמרו לנות בעיר בתוך תחום שבת. ולנות באפר שיהיו בכפרים כל ימי החום והקיץ ואינן נכנסות לעיר עד שירדו הגשמים. ואפר שם הכפרים: ואמרו משקין להודיעך תועלת כי ההשקאה קודם שחיטה יתיר ריאתה ואם יש שם סירכא חלושה נשמטת ונכרתת ואסר שחיטת המדבריות לפי שהם מוקצה: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Chagigah/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Chagigah/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..6560e660d107b357f2a8afc6b832875845b183d9
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Chagigah/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,127 @@
+Rambam on Mishnah Chagigah
+רמב"ם משנה חגיגה
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה חגיגה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הכל חייבין בראיה חוץ מחרש שוטה וקטן וכו':</b><br>ראייה היא מה שאמר הש"י יראה כל זכורך. ולפיכך זו המצוה אין חייבות בה נשים וטומטום ואנדרוגינוס. ואמר את פני האדון ה' מי שאין לו אלא אדון אחד יצא עבד ולפיכך העבדים פטורין. ואמר שלש רגלים אע"פ שרגל הוא המועד אבל לפי מה שאמר רגלים ולא אמר פעמים כמו שאמר במקום אחר ובאה הקבלה שהוא רומז שזו המצוה אינה חובה על מי שאינו יכול ללכת ברגליו ולפיכך יצא זקן וחגר וחולה. ועוד אמר לראות את פני ה' אלהיך ולפיכך אינו חובה אלא על מי שהוא רואה יצא סומא. ואמר במצות הקהל למען ישמעו ולמען ילמדו ולמדנו מזו הראייה שהיא בשנה השביעית לכל ראייה שאינה חובה על השוטה לפי שאינו למד. ולא על חרש לפי שאינו שומע. ואם חלתה רגלו אחת או עינו אחת או אזנו אחת אינו חייב בראייה לאמרו רגלים. ואמר בהקהל באזניהם ואמר לראות שתהא הראייה שלימה. ואמרו הכל חייבין בראייה להביא מי שחציו עבד וחציו בן חורין. וכבר הודעתיך כי חזר מזה הדעת והדין אצלנו שלא נניח אדם חציו עבד וחציו בן חורין שלא יגמור פדיונו: 
+
+
+Mishnah 2
+
+<b>ב"ש אומרים הראייה שתי כסף והחגיגה וכו':</b><br>אמר ה' לא יראה את פני ה' ריקם רוצה לומר שיביא קרבן עולה בידו כשיעלה לחג ואלו העולות הם הנקראות עולות ראייה ונקראות ג"כ ראייה בחסרון מלת עולה. ואין לה שיעור למעלה בריבוי למה שאמר השם איש כמתנת ידו אבל אין ראוי להיות פחות מעולה במעה כסף והוא משקל ששה עשר שעורות מכסף. והחגיגה הוא מה שאמר השם וחגותם אותו חג לה' רוצה בזה שיביא קרבן שלמים ואלו השלמים נקראין חגיגה וג"כ אין להם קצבה ולא שיעור למעלה ואין ראוי שיהיו פחות משתי כסף והם שתים ושלשים שעורות מכסף. וב"ש אומרים כי העולה צריך שתהיה מדמים יותר לפי שהיא כולה להשם. וב"ה אומרים כי שלמים יהיו הדמים שלהם יותר לפי שיש בהם חלק לשם וחלק לבעלים וחלק לכהנים ואלו הראיות והתשובות וטענות יקצר המקום הזה מלהגידם. ודע כי המצות שחייבין בהן ישראל ברגל שלשה והם הראייה והיא קרבן עולה וחגיגה והיא שלמים כמו שבארנו. והשמחה והיא ג"כ שלמים. ונקראין שלמי שמחה ואין להם גדר ולא שיעור ידוע והן חובה על הנשים ועל האנשים ועליהן אומר נשים חייבות בשמחה ולשון התורה וזבחת שלמים וגו' ושמחת לפני ה' אלהיך וזכור זה: 
+
+
+Mishnah 3
+
+<b>עולות במועד באות מן החולין והשלמים וכו':</b><br>כבר שיערו זו המשנה ופירשוה כך. עולות נדרים ונדבות במועד באות. ביו"ט אינן באות. ועולות ראייה באה ואפי' ביום טוב. וכשהיא באה אינה באה אלא מן החולין. ושלמי שמחה באין אף מן המעשר. ורוצה בזה המעשר מעות מעשר שני. וכבר בארנו שלמי שמחה. ומה שאומרים בית הלל מן המעשר רוצה בו שהוא מותר להביא שלמי חגיגה ממעות מעשר שני ובתנאי שיביא אכילה ראשונה מן החולין לפי שכבר בארנו כי חגיגה חובה. והעיקר אצלנו כי כל דבר שהיא חובה אינה באה אלא מן החולין. ומה שפרט יום טוב הראשון של פסח להודיעך כי חגיגת ארבעה עשר אינה חובה כמו שבארנו בפסחים ולפיכך אינו מדבר אלא בחגיגת יום טוב הראשון. ודע כי בשאר ימות החג אדם יוצא ידי חובתו במעשר בהמה ולא נתיר זה ביום טוב גזרה שמא יעשר ביום טוב וזה אינו מותר לפי שצריך שירשום המעשר בסיקרא כמו שיתבאר בבכורות וזה אינו מותר ביום טוב: 
+
+
+Mishnah 4
+
+<b>ישראל יוצאין ידי חובתן בנדרים ונדבות וכו':</b><br>ידי חובתן פירוש חובת שמחה והוא מאמר השם יתברך ושמחת בחגך. ובאלו יוצאים ידי חובתן בשלמי שמחה אבל חובת ראייה וחובת חגיגה אינה באה אלא מן החולין כמו שבארנו. ואין יוצאין ידי חובתן משלמי שמחה בעופות ומנחות כי העיקר אין שמחה אלא בבשר: 
+
+
+Mishnah 5
+
+<b>מי שיש לו אוכלים מרובים ונכסים מועטים וכו':</b><br>כל זה מבואר וכבר קדמו לך עיקריו: 
+
+
+Mishnah 6
+
+<b>מי שלא חג ביום טוב הראשון של חג חוגג וכו':</b><br>רוצה באמרו חג ולא חג הקרבת העולה והשלמים שהוא חייב בהן כמו שבארנו. ודע כי חג השבועות אע"פ שהוא יום אחד יש לו תשלומין כל שבעה לאמרו בחג המצות ובחג השבועות ובחג הסוכות ובאה הקבלה מה חג המצות יש לו תשלומין כל שבעה אף חג השבועות יש לו תשלומין כל שבעה: 
+
+
+Mishnah 7
+
+<b>רבי שמעון בן מנסיא אומר איזהו מעוות וכו':</b><br><b>היתר נדרים פורחין באויר ואין להם על מה שיסמכו וכו':</b><br>אמרו הן הן אינו ספור לזרז אבל הוא מחוסר וי"ו הדיבוק ושיעורו הן והן גופי תורה רוצה לומר המצות הבאות בהן: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אין דורשין בעריות בשלשה וכו':</b><br>אומר שאסור לדרוש בסתרי עריות אא"כ הם השומעין פחות משלשה והטעם שלא יתעסק האחד להקשות על הרב והשנים להקשות זה עם זה ויטרדו מחשבתם ולא יבינו המשפט הישר בסתרי עריות. ומרוב תאות בני אדם בזה הענין יורו היתר לעצמן כשיפול ביניהן ספק מה ששמעו מן הרב והולכין להקל. ואמרו לא במעשה בראשית בשנים כל שכן אם הם יותר ואמרו כי שאל נא לימים ראשונים יחיד שואל ואין שנים שואלין והטעם כבר זכרנוהו בפתיחת דברינו בזה החבור. והוא כי ההמון אינם יכולים להבין אותן הענינים ואינם מתלמדין אלא מאחד לאחד בקבלה כי מעט מזעיר הוא מה שישכילו מהם ההמון וכשישמעם הסכל תשתבש אמונתו ויחשוב שהם סותרין האמת והוא האמת והנכון. ומעשה מרכבה אין דורשיין בו כלל אפילו ליחיד אלא א"כ היה כמו שאמרו חכם ומבין מדעתו. והוא שיתעורר מעצמו ויבין הכוונה מעצמו ולא יהיה צריך לפירוש אלא שרומזין לו הרמזים והוא סובר בהן סברתו ושקול דעתו. וזה ענין אמרם מוסרים לו ראשי פרקים לפי שיש שם ענינים הרבה יתצירו בנפשות השלמים מבני אדם ואם פירש אותם אדם בלשונו ודמם בדמיונות יתקשו ויצאו מן הכוונה. ושמע ממני מה שנתבאר לי לפי מחשבתי ממה שראיתי מדברי החכמים. והוא שהם מבינים במעשה בראשית החכמה הטבעית וההעמקה בהתחלות המציאות. ורוצים במעשה מרכבה חכמת אלהית שהוא הדבור בכל המציאות ובמציאות הבורא בידיעתו ותאריו וחיוב כל הנמצאים ממנו והמלאכים והנפש והשכל הדבק באדם ומה שיהיה אחר המיתה ולפי שגדלו אלו החכמות השתים הטבעית והאלהית וראוי להם להיותם גדולות ומנעו מללמדם כשאר החכמות הלמודיות. ונודע כי כל אדם בטבעו משתוקק לכל החכמות כולם בין יהיה טפש או חכם והאדם על כל פנים מחשב באלו השתי חכמות בתחילת מחשבתו וישליט מחשבתו עליהם בלי התחלות ובלי מדרגות בחכמות מנע זה ללמדם והזהיר עליו ואמר להפחיד אותו המשליט דעתו בהתחלות מבלי הקדמות כמו שבארנו כל המסתכל בארבעה דברים וכו'. ואמר להכניע המשליט שכלו ומחשבתו בדברים האלהיים בדמיונו המופשט בלי התחלה בחכמות: כל שלא חס על כבוד קונו ראוי לו כאילו לא בא לעולם פירוש כי העדרו מן האנושית *) והיותו כשאר בעלי חיים טוב למציאות ממציאות אדם מפני שמבקש לדעת הדבר חוץ מדרכו ועל מה שאינו בטבעו כי לא ידמה מה למעלה ומה למטה אלא אויל בצורת הנמצאים וכשירצה האדם הערום מן החכמה לחשוב עד שידע מה שעל השמים ומתחת לארץ בדמיונו הנפסד שהוא מדמה אותם כמו בית ועלייה וכמו כן מה שהיה קודם שנבראו השמים ומה שיהיה אחר שיפסדו השמים תוציא אותו זו המחשבה אל השגעון ותמהון הלבב. וענין זו המלה המפוארה וזה בעזר האלהי. באמרם כל שלא חס על כבוד קונו רוצה בו מי שלא יחוס ויחמול על שכלו כי השכל הוא כבוד השם ושאינו יודע שיעור זה הדבר שניתן לו נשתלח עם תאותו ונמשל כבהמות. וכן אמרו מי שלא חס על כבוד קונו זה בהעובר עבירה בסתר. ואמרו במקום אחר אין המנאפין מנאפין עד שתכנס בהן רוח שטות וזה אמת כי בעת התאוה איזו תאוה שתהיה אין השכל שלם. ומה שהביא זה הענין בזה המקום היה למה שאמר במה שקדם הן הן גופי תורה. וכן מנעו בגמרא ללמדם בפרהסיא והזהירו על זה מאד ויעצו שילמדם האדם בינו לבין עצמו ולא יגלם לזולתו וסמכו זה למאמר שלמה שאמר בזה הענין על דרך משל דבש וחלב תחת לשונך: 
+
+
+Mishnah 2
+
+<b>יוסי בן יועזר אומר שלא לסמוך וכו':</b><br>אמרו יצא מנחם רצה לומר יצא מבית המדרש לעבודת המלך ולא שמענו לו דעת בסמיכה ביום טוב. ופסק ההלכה מביאין עולות ראייה ושלמי חגיגה ביו"ט וסומכין עליהן: 
+
+
+Mishnah 3
+
+<b>ב"ש אומרים מביאין שלמים ואין סומכין וכו':</b><br>כבר פירשנו בפרק שני ממסכת ביצה זו ההלכה ופירשנו כי מחלוקתם היא בעולות ראייה ושלמי חגיגה אבל נדר ונדבה אין קריבין ביום טוב. ואסרו בית שמאי הסמיכה לפי שהוא משתמש בבעלי חיים ומייגע עצמו גם כן בסמיכה כי סמיכה בכל כחו בעינן: 
+
+
+Mishnah 4
+
+<b>עצרת שהל להיות בערב שבת וכו':</b><br>כבר קדם לך כי חג השבועות יש לו תשלומין כל שבעה וידעת דעת ב"ש שאין מביאין עולות ביו"ט ולפיכך כשחל עצרת ערב שבת מביאין עולות ראייה לאחר שבת והוא יהיה יום טבוח. וב"ה אומרים שלא יהיה יום טבוח אלא בערב שבת עצמו יביאו עולות ראייה כמו שקדם לך מדעתם. ומה ששנה מחלוקתם כדי שלא תאמר ב"ש מודים לבית הלל בעצרת שחל ערב שבת שמביאין עולות ביו"ט כיון שאינן יכולין להקריבן למחר לפי שהוא שבת. וב"ה ג"כ אינם מודים לבית שמאי ואפילו במה שקדם אע"פ שאפשר להקריב עולות ממחרת יו"ט. אותן שאינן מאמינים בתורה שבעל פה מאמינים כי עצרת לא תחול לעולם אלא אחר שבת שנאמר וספרתם לכם ממחרת השבת והפסוק קרא יום טוב שבת כמו שקרא כולם שבתות השם: 
+
+
+Mishnah 5
+
+<b>נוטלין לידים לחולין ולמעשר ולתרומה וכו':</b><br>אמר שאסור לו לאדם שיאכל לחם ואפילו חולין עד שיטול ידיו וכמו כן חייב ליטול ידיו לתרומה ולמעשר בין לפת בין לפירות. וכשנגע לתרומה בלי נטילת ידים פוסלה אפילו אינו ודאי שידיו טמאות כמו שיתבאר במסכת טהרות. ובשר קדש או לחם קדש מטביל ידיו ואז יגע בהם. ועוד יתבאר בתחלת מקואות שיעור המים ומראיהן שראוי להיות בהם טבילת ידים וחטאות הנזכר בכאן היא פרה אדומה שאמר השם בה חטאת היא ונתן לאפרה מעלה יתירה על הקדש ועוד יתבאר הטעם במסכת פרה. וכשנטמאו ידיו אין לו לטהר בשום דבר מדברי אפר פרה עד שיטבול במי מקוה ולא יטביל ידיו בלבד כמו שהוא עושה לזולתו מן הדברים הצריכין לטהרה והדברים המטמאין הידים בלבד כשנגעו בהן אבל לא כל הגוף הם אוכלין טמאין ומשקין טמאין והדומה להם מטומאות קלות כמו שיתבאר במסכת טהרות ופרה וידים: 
+
+
+Mishnah 6
+
+<b>הטובל לחולין הוחזק לחולין אסור למעשר וכו':</b><br>כשטבל אדם ונתכוין בזו הטבילה לאכילת חולין ונשאר על אותה טהרה אסור לו לאכול מעשר על אותה טבילה עד שיטבול פעם שנית ויחשוב שהוא טובל למעשר בזו הטבילה וכן כולם על כל פנים צריך כוונה לאותו דבר שהוא טובל לו וכשטבל סתם ולא כוון לשום דבר לא למעשר ולא לזולתו כאילו לא טבל ואינו אוכל באותה טבילה אלא חולין בלבד: 
+
+
+Mishnah 7
+
+<b>בגדי עם הארץ מררס לפרושין בגדי פרושין וכו':</b><br>פרושים הם אוכלי חולין בטהרה ונזהרין מן הטומאות כולן תמיד וכמו כן שומרין מאכליהן ומשתיהן כדי שיהיו טהורין. וענין מדרס לפרושים כי הם כשהיו נוגעים בבגדיהם נטמאו כאילו נגעו במדרס הזב וצריכין טבילה. וכבר אמרו כי זו המשנה חסר ממנה מעלה אחת וכי סדר אלו המעלות כולן כן. בגדי עם הארץ מדרס לפרושים בגדי פרושים מדרס לאוכלי מעשר בגדי אוכלי מעשר מדרס לאוכלי תרומה בגדי אוכלי תרומה מדרס לקדש בגדי קדש מדרס לחטאת. ומאמרם ר' יוחנן בן גודגדא היה אוכל וכו': תדע שחולין שנעשו על טהרת הקדש כקדש דמו לפי שכבר אמרנו בגדי קדש מדרס לחטאת ואמר בזה שהיה אוכל חולין שנעשו על טהרת הקדש מטפחתו מדרס לחטאת. וכבר נתבאר בסוף נדה כי זאת המשנה ראשונה ושהם חזרו לומר כי חולין שנעשו על טהרת הקדש אינן כקדש בכל הדברים אבל במקצתן. ועוד יתבאר כל זה במקומות מסדר טהרות. ועוד ימנה בפ' שלאחר זה דברים יתירים בטהרת הקדש על התרומה ואמרו בהן אחד עשר מעלות שנו כאן ששה ראשונות בין לקדש בין לחולין שנעשו על טהרת הקדש אחרונות לקדש אבל לא לחולין שנעשו על טהרת הקדש. ולא יתערב לך אוכל חולין בטהרה עם אוכל על טהרת הקדש כי אוכל חולין בטהרה ישמור מכל דבר שיטמא החולין כדי שיהיו אותם החולין טהורים. ואוכל על טהרת הקדש ישמור מכל מה שיטמא הקדש וישים אותן חולין כאילו הם בשר חטאת או אשם ועוד יתבאר זה במסכת טהרות ומיני הטומאות שהן מטמאות החולין והמטמאות התרומה והמטמאות הקדש ושם יתבארו אלו ההלכות כולם באר היטב לגמרי: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>חומר בקודש מבתרומה שמטבילין כלי וכו':</b><br>מטבילין כלים בתוך כלים עניינו שנמלא קופה טהורה בדרך משל מכלים ונטבלם במקוה ולא נעשה כן בכלים שנרצה להשתמש בהם בקדש כי מפני מעלת הקדש נחשוב שאותה קופה חוצצת בפני הכלים אע"פ שהמים נכנסים שם. וענין אחוריים ותוך דין אחוריים ותוך לא שנשים אחורי הכלי כתוכן והוא כי כשנטמא אחורי הכלי במשקין טמאין אינו מטמא הדבר שבתוכו אם היא תרומה אבל אם היא קדש מטמא מה שבתוכו והיו עושין בכליהן בעובי הכלי מקום שמכניס בו האצבע כדי לשום שם האצבע בעת השתייה ולא יצטרכו להכניס היד בכלי והוא הנקרא בית הצביטה ואם נטמא אחורי הכלי במשקין טמאין לא נטמאה בית צביטתו לתרומה ונטמא לקדש ועוד יתבאר לך אלו העקרים כולם במסכת כלים ובמסכת טהרות. ואמרו הנושא את המדרס הוא נושא את התרומה רוצה לומר שהוא נושא תרומה ובגד שנטמא במדרס הזב ביחד והוא שישים שניהם בלוח וירים אותם ואסור לעשות כן בקדש. ואמר מנגב ומטביל רוצה לומר שינגב הכלי שמא תהיה עליו שמנונית ותמנע המים מלהכנס. ואמר ובתרומה קושר ואח"כ מטביל הוא רשות שנתן לו שיכול להטביל הכלים והם קשורים קצתם בקצתם כמו המטות ודומיהן: 
+
+
+Mishnah 2
+
+<b>כלים הנגמרים בטהרה צריכין טבילה וכו':</b><br>ואפילו היה העושה אותן תלמיד חכם על כל פנים צריכים טבילה ואינן צריכין הערב שמש וזה לקדש. ורוצה באמרו הכלי מצרף מה שיש בתוכו כי כשיש כלי מלא מככרות ודומיהן ונגע טבול יום או מי שהוא במעלתו מטומאתו בככר אחד מהם לא פסל אלא מה שנגע בה בלבד בתרומה אבל בקודש מטמא הכל. וסמכו זה לאמרו כף אחת עשרה זהב הכתוב עשה כל מה שבכף אחת. וכבר זכרנו שלישי ורביעי בפ"א מפסחים כל מה שצריך לו בזה המקום וכשנטמאה ידו בדברים המטמאין את הידים וכבר זכרנו מה הן במה שקדם ויהיה באותה היד הטמאה לחלוחית מיד נטמאת ידו השנית לקדש ואפילו שלא נגעה היד הטהורה בטמאה ואם אין בה לחלוחית לא תטמא היד השנית עד שתגע ביד הטמאה ואז תפסול אותה לקדש ועוד יתבארו כל אלו העקרים בשלימותן במקומות רבים מסדר טהרות וכשתרצה להיות כולל על ידיעת הטומאה והטהרה ולדקדק במשפטיהן תעיין בדברינו באותו הסדר בהשגחה גדולה מתחילתו ועד סופו ולא תקרא אותו קריאת העברה וקצור אלא קריאה השלמה ועיון אמיתי: 
+
+
+Mishnah 3
+
+<b>אוכלין אוכלים נגובים בידים מסואבות בתרומה וכו':</b><br>העיקר אצלנו חיבת הקודש מכשרתו ואין צריך הכשר וכיון שזה הוא העיקר האוכל אוכלין נגובין בידיו והן טמאין אין ספק שיטמאו ואין אנו צריכין בזה לדבר אבל דיבר בכאן אם לא נגען בידיו אלא במלקחים ודומיהן וזה גזירה שמא יאכל אח"כ שום דבר של משקה בידיו ויטמא אותו הקדש שבו כמו שנתבארו אותן העקרין במקומן. וזו הגזירה לא עשינו אותה בתרומה וכבר קדם לך בפסחים וזולתו דין אונן ומחוסר כפורים שהוא אסור לאכול בקדשים עד שיטבול כמו שבארנו לשם אבל לענין נגיעה מחוסר כפורים פוסל את הקדש כשנגע בו והאונן מותר ליגע בו כמו שיתבאר בשנים עשר מזבחים: 
+
+
+Mishnah 4
+
+<b>חומר בתרומה שביהודה נאמנין על טהרת וכו':</b><br>מה שייחד ארץ יהודה משאר א"י לפי ששאר הארץ מלבד ארץ יהודה היו שוכנין בה העכו"ם ולא היו יכולין לטהר שום דבר ולשומרו ובעבורם חזרו כל הארצות כארצות העכו"ם ובארץ יהודה היו נאמנין בני אדם בכל השנה על יין ושמן של קדש שהוא טהור כשהיה אומר אדם זה היין טהור והוא לנסכים וזה השמן טהור והוא למנחות לגודל מעלת הקדש מי הוא זה שמלאו לבו לעבור על הדבר ולא שיקל בו ולא שיאמר טהור אלא על דבר שנתאמת אצלו טהרתו. ואינן נאמנין באמרם זה יין של תרומה טהורה אלא בשעת הגתות בלבד שבני אדם נזהרין כולן ומטהרין כליהן ועצמן כדי שיהיה מה שסוחטין מן הענבים טהור ויוציאו תרומה טהורה וכשעברה שעת הגיתות והבדים והוא עת הבציר נשתלחו בני אדם ופשעו בטהרה ומפני שהן מקילין בתרומה אין שומרים אותם שימור גמור ולפיכך אינן נאמנין ואם עברו הגתות והבדים והביא אחד מהן לכהן חבית של יין של תרומה בדעת שהיא תרומה טהורה לא יקח אותה ממנו אלא אם לקחו מדעתו שהיא תרומה פסולה כיון שהיא בספק. ואמרו אבל מניחה לגת הבאה רוצה לומר בעל החבית מניחה לגת הבאה ואז יתן אותה לכהן לפי שבאותה שעה הוא נאמן ואם אמר לו הפרשתי לתוכה רביעית של קדש הרי זה נאמן דכיון שהוא נאמן במקצתה ר"ל אותו רביעית של קדש. והעיקר נאמנין על טהרת יין ושמן של קדש כל ימות השנה נאמן בכולה שהיא טהורה. ואמרו כדי יין וכדי שמן המדומעות נאמנים עליהם אבאר לך פירושם. והוא כי המדומע כבר קדמו לך כללי משפטיו במסכת תרומות וביארנו כי הוא הדבר שנתערב בו התרומה שקרא אותה השם דמע. ובכאן רוצה בו שהם נאמנים באמרם אלו הקנקנים טהורים אף על פי שהוא קודם לגתות שבעים יום. ובירושלמי אמרו קודחין בהם את הדמע וענינו הקנקנים שמכניסים בהם המדומע. ולשון התוספתא קודם לגיתות שבעים יום נאמנים על הקדש ועל המדומע ועל הקנקן אבל לא על התרומה ובשעת הגיתות והבדים אף על התרומה. אבל הבבלי ביאר שאין נאמנים באמרם קנקן ריקן שהוא טהור לתרומה בשום פנים ואפי' בשעת הגיתות. וכי מאמרם בזו המשנה נאמנים על כדי יין ושמן המדומעות רוצה בו המעורבות בלבד ואינן מענין דמע שהוא התרומה. וענין אותן התערובות כמו שזכרנו במשמר יינו להפריש ממנו נסכים קודם לגתות ע' יום ומפני שכוונתו היתה להוציאה הנסכים ממנו היה כמו הדבר המעורב מן הקדש והם נאמנים על טהרת הקדש כמו שהוא העיקר. ולפיכך יהיו נאמנים על אלו הקנקנים אפי' קודם לגיתות שבעים יום והוא הזמן שהעם מתחילין להזמין כליהם ולטהר אותם לבציר ואלו הדינים כולם שאמרו נאמנים ואין נאמנין הם בעמי הארץ אבל תלמידי חכמים נאמנים לעולם על כל מין ממיני הטהרה ונסמך על כל מה שיאמר כמו שביארנו ממנו קצת במסכת דמאי ועוד יתבאר הכל במסכת טהרות: 
+
+
+Mishnah 5
+
+<b>מן המודיעים ולפנים נאמנין על כלי חרס וכו':</b><br><b></b>כשמניחים הקדירות חוץ למודיעים ונכנס והרי הוא לפנים מן המודיעים והקדירות חוץ למודיעים ובא הלוקח ולקח הקדירות ונכנס לפנים מן המודיעים נאמן שהם טהורות וזהו ענין אמרם הלוקח נאמן כיון שהעיקר אצלנו נאמנים על טהרת כלי חרס מן המודיעים ולפנים אבל מי שיצא מירושלים וקנה מאותן הקדירות והוציאן בידו אינו נאמן כיון שהוא חוץ למודיעים אע"פי שהקדירות הן הן הקדירות והקדר הוא הקדר עצמו ועומד במקומו. וזהו ענין אמרם הוא הקדר והן הקדירות השיעור בזה אף על פי שהקדר הוא הקדר והקדירות הן הקדירות הנכנס נאמן והיוצא אינו נאמן לפי שדבר הנאמנות תלוי על המקומות. והטעם כי הבא חוץ למודיעים וקונה ונכנס רואה בעל הקדירות ומרגיש בו ולוקח מהם מה שירצה ומכניסם בידו ולפיכך נאמן אבל היוצא מן המדינה אינו רואה הקדר כי אחוריו כלפי פניו ושמא נגע זה הקדר במשקין טמאים בידיו בקדירות ויטמאם ואותו הלוקח לא יראה אותו ואנו לא נאמין הקדר שאלו הקדירות טהורות אלא אחר שיהיה לפנים מן המודיעים כמו שביאר. ואומרו ונכנס לפנים מן המודיעים אבל אם ישב חוץ למודיעים אינו נאמן וכן אפילו לא הניח קדירותיו חוץ למודיעים אלא שהכניסן עמו לפנים מן המודיעים יהיה הנכנס והיוצא נאמן ואפי' נגע בהם הקדר והוא לפנים מן המודיעים נאמן הוא שלא טמאם ואין הכוונה בזו ההלכה אלא ההפלגה כי הנאמנות בטהרת כלי חרס תלוי במקום מן המודיעים ולפנים וכי אותו האדם בעצמו אינו נאמן על אותו הכלי בעצמו מן המודיעים ולחוץ וכבר זכרנו בתשיעי מפסחים כי מודיעים מקום קרוב לירושלים ועוד נבאר באיזה טעם הקילו בטהרת כלי חרס בירושלים בלבד וכל זה בע"ה אבל ת"ח נאמנים בכל מקום: 
+
+Mishnah 6
+
+<b>הגבאין שנכנסו לתוד הבית וכן הגנבים שהחזירו וכו':</b><br>שהחזירו ענינו שעשו תשובה והחזירו מעצמן ולפיכך נאמנין. ואמר ובירושלים נאמנים על הקדש רוצה בו כלי חרס הגדולים כמו הצלוחיות הגדולות והקדירות נאמנים ע"ה עליהן שהן טהורות לקדש לפי שלא היה אפשר להיות בירושלים כבשן לשרוף בו כלי חרס ולפיכך היו חסין עליהם ולא היו מטמאין אותן ועוד הקלו בהם לפי שהיו מועטות והעיקר אצלנו כל ישראל חברים ברגל כמו שזכרתי לך פעמים ולפיכך נאמנים אף על התרומה:  
+
+Mishnah 7
+
+<b>הפותח את חביתו והמתחיל בעיסתו וכו':</b><br>כבר ביארתי לך כי כל ישראל חברים ברגל ונתנו ע"ה כת"ח ברגל וכשנתערב היד בחבית ועיסה ברגל ר' יהודה אומר כיון שנתת טומאת ע"ה טהורה ברגל הרי הוא כאילו לא נגע בה ע"ה לעולם וגומר לשתותה אחר הרגל כאילו היא טהורה ויעשה בה כל מה שיעשה אדם בדבר טהור. וחכ"א כי כל מה שעשו בזה אינו אלא ברגל בלבד. וא"ר יהודה אף לא יום חמישי רוצה לומר אם עבר הרגל ברביעי לא היו מעבירין בחמישי לפי שהיו טרודים בדישון המזבח ואין הלכה כרבי יהודה: 
+
+
+Mishnah 8
+
+<b>כיצד מעבירין על טהרת עזרה מטבילין וכו':</b><br>זהו לפי שבני אדם היו מעורבים במקדש ברגלים כמו שנצטוינו יראה כל זכורך אבל היו נזהרים בשולחן לבדו לפי שאמר השם יתעלה לפני תמיד ואי אפשר לסלקו ולשום אחר במקומו: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Chagigah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Chagigah/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..6b323d6c04b0f209447c5c5f4e647ab566775d8f
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Chagigah/Hebrew/merged.txt	
@@ -0,0 +1,130 @@
+Rambam on Mishnah Chagigah
+רמב"ם משנה חגיגה
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Chagigah
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה חגיגה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הכל חייבין בראיה חוץ מחרש שוטה וקטן וכו':</b><br>ראייה היא מה שאמר הש"י יראה כל זכורך. ולפיכך זו המצוה אין חייבות בה נשים וטומטום ואנדרוגינוס. ואמר את פני האדון ה' מי שאין לו אלא אדון אחד יצא עבד ולפיכך העבדים פטורין. ואמר שלש רגלים אע"פ שרגל הוא המועד אבל לפי מה שאמר רגלים ולא אמר פעמים כמו שאמר במקום אחר ובאה הקבלה שהוא רומז שזו המצוה אינה חובה על מי שאינו יכול ללכת ברגליו ולפיכך יצא זקן וחגר וחולה. ועוד אמר לראות את פני ה' אלהיך ולפיכך אינו חובה אלא על מי שהוא רואה יצא סומא. ואמר במצות הקהל למען ישמעו ולמען ילמדו ולמדנו מזו הראייה שהיא בשנה השביעית לכל ראייה שאינה חובה על השוטה לפי שאינו למד. ולא על חרש לפי שאינו שומע. ואם חלתה רגלו אחת או עינו אחת או אזנו אחת אינו חייב בראייה לאמרו רגלים. ואמר בהקהל באזניהם ואמר לראות שתהא הראייה שלימה. ואמרו הכל חייבין בראייה להביא מי שחציו עבד וחציו בן חורין. וכבר הודעתיך כי חזר מזה הדעת והדין אצלנו שלא נניח אדם חציו עבד וחציו בן חורין שלא יגמור פדיונו: 
+
+
+Mishnah 2
+
+<b>ב"ש אומרים הראייה שתי כסף והחגיגה וכו':</b><br>אמר ה' לא יראה את פני ה' ריקם רוצה לומר שיביא קרבן עולה בידו כשיעלה לחג ואלו העולות הם הנקראות עולות ראייה ונקראות ג"כ ראייה בחסרון מלת עולה. ואין לה שיעור למעלה בריבוי למה שאמר השם איש כמתנת ידו אבל אין ראוי להיות פחות מעולה במעה כסף והוא משקל ששה עשר שעורות מכסף. והחגיגה הוא מה שאמר השם וחגותם אותו חג לה' רוצה בזה שיביא קרבן שלמים ואלו השלמים נקראין חגיגה וג"כ אין להם קצבה ולא שיעור למעלה ואין ראוי שיהיו פחות משתי כסף והם שתים ושלשים שעורות מכסף. וב"ש אומרים כי העולה צריך שתהיה מדמים יותר לפי שהיא כולה להשם. וב"ה אומרים כי שלמים יהיו הדמים שלהם יותר לפי שיש בהם חלק לשם וחלק לבעלים וחלק לכהנים ואלו הראיות והתשובות וטענות יקצר המקום הזה מלהגידם. ודע כי המצות שחייבין בהן ישראל ברגל שלשה והם הראייה והיא קרבן עולה וחגיגה והיא שלמים כמו שבארנו. והשמחה והיא ג"כ שלמים. ונקראין שלמי שמחה ואין להם גדר ולא שיעור ידוע והן חובה על הנשים ועל האנשים ועליהן אומר נשים חייבות בשמחה ולשון התורה וזבחת שלמים וגו' ושמחת לפני ה' אלהיך וזכור זה: 
+
+
+Mishnah 3
+
+<b>עולות במועד באות מן החולין והשלמים וכו':</b><br>כבר שיערו זו המשנה ופירשוה כך. עולות נדרים ונדבות במועד באות. ביו"ט אינן באות. ועולות ראייה באה ואפי' ביום טוב. וכשהיא באה אינה באה אלא מן החולין. ושלמי שמחה באין אף מן המעשר. ורוצה בזה המעשר מעות מעשר שני. וכבר בארנו שלמי שמחה. ומה שאומרים בית הלל מן המעשר רוצה בו שהוא מותר להביא שלמי חגיגה ממעות מעשר שני ובתנאי שיביא אכילה ראשונה מן החולין לפי שכבר בארנו כי חגיגה חובה. והעיקר אצלנו כי כל דבר שהיא חובה אינה באה אלא מן החולין. ומה שפרט יום טוב הראשון של פסח להודיעך כי חגיגת ארבעה עשר אינה חובה כמו שבארנו בפסחים ולפיכך אינו מדבר אלא בחגיגת יום טוב הראשון. ודע כי בשאר ימות החג אדם יוצא ידי חובתו במעשר בהמה ולא נתיר זה ביום טוב גזרה שמא יעשר ביום טוב וזה אינו מותר לפי שצריך שירשום המעשר בסיקרא כמו שיתבאר בבכורות וזה אינו מותר ביום טוב: 
+
+
+Mishnah 4
+
+<b>ישראל יוצאין ידי חובתן בנדרים ונדבות וכו':</b><br>ידי חובתן פירוש חובת שמחה והוא מאמר השם יתברך ושמחת בחגך. ובאלו יוצאים ידי חובתן בשלמי שמחה אבל חובת ראייה וחובת חגיגה אינה באה אלא מן החולין כמו שבארנו. ואין יוצאין ידי חובתן משלמי שמחה בעופות ומנחות כי העיקר אין שמחה אלא בבשר: 
+
+
+Mishnah 5
+
+<b>מי שיש לו אוכלים מרובים ונכסים מועטים וכו':</b><br>כל זה מבואר וכבר קדמו לך עיקריו: 
+
+
+Mishnah 6
+
+<b>מי שלא חג ביום טוב הראשון של חג חוגג וכו':</b><br>רוצה באמרו חג ולא חג הקרבת העולה והשלמים שהוא חייב בהן כמו שבארנו. ודע כי חג השבועות אע"פ שהוא יום אחד יש לו תשלומין כל שבעה לאמרו בחג המצות ובחג השבועות ובחג הסוכות ובאה הקבלה מה חג המצות יש לו תשלומין כל שבעה אף חג השבועות יש לו תשלומין כל שבעה: 
+
+
+Mishnah 7
+
+<b>רבי שמעון בן מנסיא אומר איזהו מעוות וכו':</b><br><b>היתר נדרים פורחין באויר ואין להם על מה שיסמכו וכו':</b><br>אמרו הן הן אינו ספור לזרז אבל הוא מחוסר וי"ו הדיבוק ושיעורו הן והן גופי תורה רוצה לומר המצות הבאות בהן: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אין דורשין בעריות בשלשה וכו':</b><br>אומר שאסור לדרוש בסתרי עריות אא"כ הם השומעין פחות משלשה והטעם שלא יתעסק האחד להקשות על הרב והשנים להקשות זה עם זה ויטרדו מחשבתם ולא יבינו המשפט הישר בסתרי עריות. ומרוב תאות בני אדם בזה הענין יורו היתר לעצמן כשיפול ביניהן ספק מה ששמעו מן הרב והולכין להקל. ואמרו לא במעשה בראשית בשנים כל שכן אם הם יותר ואמרו כי שאל נא לימים ראשונים יחיד שואל ואין שנים שואלין והטעם כבר זכרנוהו בפתיחת דברינו בזה החבור. והוא כי ההמון אינם יכולים להבין אותן הענינים ואינם מתלמדין אלא מאחד לאחד בקבלה כי מעט מזעיר הוא מה שישכילו מהם ההמון וכשישמעם הסכל תשתבש אמונתו ויחשוב שהם סותרין האמת והוא האמת והנכון. ומעשה מרכבה אין דורשיין בו כלל אפילו ליחיד אלא א"כ היה כמו שאמרו חכם ומבין מדעתו. והוא שיתעורר מעצמו ויבין הכוונה מעצמו ולא יהיה צריך לפירוש אלא שרומזין לו הרמזים והוא סובר בהן סברתו ושקול דעתו. וזה ענין אמרם מוסרים לו ראשי פרקים לפי שיש שם ענינים הרבה יתצירו בנפשות השלמים מבני אדם ואם פירש אותם אדם בלשונו ודמם בדמיונות יתקשו ויצאו מן הכוונה. ושמע ממני מה שנתבאר לי לפי מחשבתי ממה שראיתי מדברי החכמים. והוא שהם מבינים במעשה בראשית החכמה הטבעית וההעמקה בהתחלות המציאות. ורוצים במעשה מרכבה חכמת אלהית שהוא הדבור בכל המציאות ובמציאות הבורא בידיעתו ותאריו וחיוב כל הנמצאים ממנו והמלאכים והנפש והשכל הדבק באדם ומה שיהיה אחר המיתה ולפי שגדלו אלו החכמות השתים הטבעית והאלהית וראוי להם להיותם גדולות ומנעו מללמדם כשאר החכמות הלמודיות. ונודע כי כל אדם בטבעו משתוקק לכל החכמות כולם בין יהיה טפש או חכם והאדם על כל פנים מחשב באלו השתי חכמות בתחילת מחשבתו וישליט מחשבתו עליהם בלי התחלות ובלי מדרגות בחכמות מנע זה ללמדם והזהיר עליו ואמר להפחיד אותו המשליט דעתו בהתחלות מבלי הקדמות כמו שבארנו כל המסתכל בארבעה דברים וכו'. ואמר להכניע המשליט שכלו ומחשבתו בדברים האלהיים בדמיונו המופשט בלי התחלה בחכמות: כל שלא חס על כבוד קונו ראוי לו כאילו לא בא לעולם פירוש כי העדרו מן האנושית *) והיותו כשאר בעלי חיים טוב למציאות ממציאות אדם מפני שמבקש לדעת הדבר חוץ מדרכו ועל מה שאינו בטבעו כי לא ידמה מה למעלה ומה למטה אלא אויל בצורת הנמצאים וכשירצה האדם הערום מן החכמה לחשוב עד שידע מה שעל השמים ומתחת לארץ בדמיונו הנפסד שהוא מדמה אותם כמו בית ועלייה וכמו כן מה שהיה קודם שנבראו השמים ומה שיהיה אחר שיפסדו השמים תוציא אותו זו המחשבה אל השגעון ותמהון הלבב. וענין זו המלה המפוארה וזה בעזר האלהי. באמרם כל שלא חס על כבוד קונו רוצה בו מי שלא יחוס ויחמול על שכלו כי השכל הוא כבוד השם ושאינו יודע שיעור זה הדבר שניתן לו נשתלח עם תאותו ונמשל כבהמות. וכן אמרו מי שלא חס על כבוד קונו זה בהעובר עבירה בסתר. ואמרו במקום אחר אין המנאפין מנאפין עד שתכנס בהן רוח שטות וזה אמת כי בעת התאוה איזו תאוה שתהיה אין השכל שלם. ומה שהביא זה הענין בזה המקום היה למה שאמר במה שקדם הן הן גופי תורה. וכן מנעו בגמרא ללמדם בפרהסיא והזהירו על זה מאד ויעצו שילמדם האדם בינו לבין עצמו ולא יגלם לזולתו וסמכו זה למאמר שלמה שאמר בזה הענין על דרך משל דבש וחלב תחת לשונך: 
+
+
+Mishnah 2
+
+<b>יוסי בן יועזר אומר שלא לסמוך וכו':</b><br>אמרו יצא מנחם רצה לומר יצא מבית המדרש לעבודת המלך ולא שמענו לו דעת בסמיכה ביום טוב. ופסק ההלכה מביאין עולות ראייה ושלמי חגיגה ביו"ט וסומכין עליהן: 
+
+
+Mishnah 3
+
+<b>ב"ש אומרים מביאין שלמים ואין סומכין וכו':</b><br>כבר פירשנו בפרק שני ממסכת ביצה זו ההלכה ופירשנו כי מחלוקתם היא בעולות ראייה ושלמי חגיגה אבל נדר ונדבה אין קריבין ביום טוב. ואסרו בית שמאי הסמיכה לפי שהוא משתמש בבעלי חיים ומייגע עצמו גם כן בסמיכה כי סמיכה בכל כחו בעינן: 
+
+
+Mishnah 4
+
+<b>עצרת שהל להיות בערב שבת וכו':</b><br>כבר קדם לך כי חג השבועות יש לו תשלומין כל שבעה וידעת דעת ב"ש שאין מביאין עולות ביו"ט ולפיכך כשחל עצרת ערב שבת מביאין עולות ראייה לאחר שבת והוא יהיה יום טבוח. וב"ה אומרים שלא יהיה יום טבוח אלא בערב שבת עצמו יביאו עולות ראייה כמו שקדם לך מדעתם. ומה ששנה מחלוקתם כדי שלא תאמר ב"ש מודים לבית הלל בעצרת שחל ערב שבת שמביאין עולות ביו"ט כיון שאינן יכולין להקריבן למחר לפי שהוא שבת. וב"ה ג"כ אינם מודים לבית שמאי ואפילו במה שקדם אע"פ שאפשר להקריב עולות ממחרת יו"ט. אותן שאינן מאמינים בתורה שבעל פה מאמינים כי עצרת לא תחול לעולם אלא אחר שבת שנאמר וספרתם לכם ממחרת השבת והפסוק קרא יום טוב שבת כמו שקרא כולם שבתות השם: 
+
+
+Mishnah 5
+
+<b>נוטלין לידים לחולין ולמעשר ולתרומה וכו':</b><br>אמר שאסור לו לאדם שיאכל לחם ואפילו חולין עד שיטול ידיו וכמו כן חייב ליטול ידיו לתרומה ולמעשר בין לפת בין לפירות. וכשנגע לתרומה בלי נטילת ידים פוסלה אפילו אינו ודאי שידיו טמאות כמו שיתבאר במסכת טהרות. ובשר קדש או לחם קדש מטביל ידיו ואז יגע בהם. ועוד יתבאר בתחלת מקואות שיעור המים ומראיהן שראוי להיות בהם טבילת ידים וחטאות הנזכר בכאן היא פרה אדומה שאמר השם בה חטאת היא ונתן לאפרה מעלה יתירה על הקדש ועוד יתבאר הטעם במסכת פרה. וכשנטמאו ידיו אין לו לטהר בשום דבר מדברי אפר פרה עד שיטבול במי מקוה ולא יטביל ידיו בלבד כמו שהוא עושה לזולתו מן הדברים הצריכין לטהרה והדברים המטמאין הידים בלבד כשנגעו בהן אבל לא כל הגוף הם אוכלין טמאין ומשקין טמאין והדומה להם מטומאות קלות כמו שיתבאר במסכת טהרות ופרה וידים: 
+
+
+Mishnah 6
+
+<b>הטובל לחולין הוחזק לחולין אסור למעשר וכו':</b><br>כשטבל אדם ונתכוין בזו הטבילה לאכילת חולין ונשאר על אותה טהרה אסור לו לאכול מעשר על אותה טבילה עד שיטבול פעם שנית ויחשוב שהוא טובל למעשר בזו הטבילה וכן כולם על כל פנים צריך כוונה לאותו דבר שהוא טובל לו וכשטבל סתם ולא כוון לשום דבר לא למעשר ולא לזולתו כאילו לא טבל ואינו אוכל באותה טבילה אלא חולין בלבד: 
+
+
+Mishnah 7
+
+<b>בגדי עם הארץ מררס לפרושין בגדי פרושין וכו':</b><br>פרושים הם אוכלי חולין בטהרה ונזהרין מן הטומאות כולן תמיד וכמו כן שומרין מאכליהן ומשתיהן כדי שיהיו טהורין. וענין מדרס לפרושים כי הם כשהיו נוגעים בבגדיהם נטמאו כאילו נגעו במדרס הזב וצריכין טבילה. וכבר אמרו כי זו המשנה חסר ממנה מעלה אחת וכי סדר אלו המעלות כולן כן. בגדי עם הארץ מדרס לפרושים בגדי פרושים מדרס לאוכלי מעשר בגדי אוכלי מעשר מדרס לאוכלי תרומה בגדי אוכלי תרומה מדרס לקדש בגדי קדש מדרס לחטאת. ומאמרם ר' יוחנן בן גודגדא היה אוכל וכו': תדע שחולין שנעשו על טהרת הקדש כקדש דמו לפי שכבר אמרנו בגדי קדש מדרס לחטאת ואמר בזה שהיה אוכל חולין שנעשו על טהרת הקדש מטפחתו מדרס לחטאת. וכבר נתבאר בסוף נדה כי זאת המשנה ראשונה ושהם חזרו לומר כי חולין שנעשו על טהרת הקדש אינן כקדש בכל הדברים אבל במקצתן. ועוד יתבאר כל זה במקומות מסדר טהרות. ועוד ימנה בפ' שלאחר זה דברים יתירים בטהרת הקדש על התרומה ואמרו בהן אחד עשר מעלות שנו כאן ששה ראשונות בין לקדש בין לחולין שנעשו על טהרת הקדש אחרונות לקדש אבל לא לחולין שנעשו על טהרת הקדש. ולא יתערב לך אוכל חולין בטהרה עם אוכל על טהרת הקדש כי אוכל חולין בטהרה ישמור מכל דבר שיטמא החולין כדי שיהיו אותם החולין טהורים. ואוכל על טהרת הקדש ישמור מכל מה שיטמא הקדש וישים אותן חולין כאילו הם בשר חטאת או אשם ועוד יתבאר זה במסכת טהרות ומיני הטומאות שהן מטמאות החולין והמטמאות התרומה והמטמאות הקדש ושם יתבארו אלו ההלכות כולם באר היטב לגמרי: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>חומר בקודש מבתרומה שמטבילין כלי וכו':</b><br>מטבילין כלים בתוך כלים עניינו שנמלא קופה טהורה בדרך משל מכלים ונטבלם במקוה ולא נעשה כן בכלים שנרצה להשתמש בהם בקדש כי מפני מעלת הקדש נחשוב שאותה קופה חוצצת בפני הכלים אע"פ שהמים נכנסים שם. וענין אחוריים ותוך דין אחוריים ותוך לא שנשים אחורי הכלי כתוכן והוא כי כשנטמא אחורי הכלי במשקין טמאין אינו מטמא הדבר שבתוכו אם היא תרומה אבל אם היא קדש מטמא מה שבתוכו והיו עושין בכליהן בעובי הכלי מקום שמכניס בו האצבע כדי לשום שם האצבע בעת השתייה ולא יצטרכו להכניס היד בכלי והוא הנקרא בית הצביטה ואם נטמא אחורי הכלי במשקין טמאין לא נטמאה בית צביטתו לתרומה ונטמא לקדש ועוד יתבאר לך אלו העקרים כולם במסכת כלים ובמסכת טהרות. ואמרו הנושא את המדרס הוא נושא את התרומה רוצה לומר שהוא נושא תרומה ובגד שנטמא במדרס הזב ביחד והוא שישים שניהם בלוח וירים אותם ואסור לעשות כן בקדש. ואמר מנגב ומטביל רוצה לומר שינגב הכלי שמא תהיה עליו שמנונית ותמנע המים מלהכנס. ואמר ובתרומה קושר ואח"כ מטביל הוא רשות שנתן לו שיכול להטביל הכלים והם קשורים קצתם בקצתם כמו המטות ודומיהן: 
+
+
+Mishnah 2
+
+<b>כלים הנגמרים בטהרה צריכין טבילה וכו':</b><br>ואפילו היה העושה אותן תלמיד חכם על כל פנים צריכים טבילה ואינן צריכין הערב שמש וזה לקדש. ורוצה באמרו הכלי מצרף מה שיש בתוכו כי כשיש כלי מלא מככרות ודומיהן ונגע טבול יום או מי שהוא במעלתו מטומאתו בככר אחד מהם לא פסל אלא מה שנגע בה בלבד בתרומה אבל בקודש מטמא הכל. וסמכו זה לאמרו כף אחת עשרה זהב הכתוב עשה כל מה שבכף אחת. וכבר זכרנו שלישי ורביעי בפ"א מפסחים כל מה שצריך לו בזה המקום וכשנטמאה ידו בדברים המטמאין את הידים וכבר זכרנו מה הן במה שקדם ויהיה באותה היד הטמאה לחלוחית מיד נטמאת ידו השנית לקדש ואפילו שלא נגעה היד הטהורה בטמאה ואם אין בה לחלוחית לא תטמא היד השנית עד שתגע ביד הטמאה ואז תפסול אותה לקדש ועוד יתבארו כל אלו העקרים בשלימותן במקומות רבים מסדר טהרות וכשתרצה להיות כולל על ידיעת הטומאה והטהרה ולדקדק במשפטיהן תעיין בדברינו באותו הסדר בהשגחה גדולה מתחילתו ועד סופו ולא תקרא אותו קריאת העברה וקצור אלא קריאה השלמה ועיון אמיתי: 
+
+
+Mishnah 3
+
+<b>אוכלין אוכלים נגובים בידים מסואבות בתרומה וכו':</b><br>העיקר אצלנו חיבת הקודש מכשרתו ואין צריך הכשר וכיון שזה הוא העיקר האוכל אוכלין נגובין בידיו והן טמאין אין ספק שיטמאו ואין אנו צריכין בזה לדבר אבל דיבר בכאן אם לא נגען בידיו אלא במלקחים ודומיהן וזה גזירה שמא יאכל אח"כ שום דבר של משקה בידיו ויטמא אותו הקדש שבו כמו שנתבארו אותן העקרין במקומן. וזו הגזירה לא עשינו אותה בתרומה וכבר קדם לך בפסחים וזולתו דין אונן ומחוסר כפורים שהוא אסור לאכול בקדשים עד שיטבול כמו שבארנו לשם אבל לענין נגיעה מחוסר כפורים פוסל את הקדש כשנגע בו והאונן מותר ליגע בו כמו שיתבאר בשנים עשר מזבחים: 
+
+
+Mishnah 4
+
+<b>חומר בתרומה שביהודה נאמנין על טהרת וכו':</b><br>מה שייחד ארץ יהודה משאר א"י לפי ששאר הארץ מלבד ארץ יהודה היו שוכנין בה העכו"ם ולא היו יכולין לטהר שום דבר ולשומרו ובעבורם חזרו כל הארצות כארצות העכו"ם ובארץ יהודה היו נאמנין בני אדם בכל השנה על יין ושמן של קדש שהוא טהור כשהיה אומר אדם זה היין טהור והוא לנסכים וזה השמן טהור והוא למנחות לגודל מעלת הקדש מי הוא זה שמלאו לבו לעבור על הדבר ולא שיקל בו ולא שיאמר טהור אלא על דבר שנתאמת אצלו טהרתו. ואינן נאמנין באמרם זה יין של תרומה טהורה אלא בשעת הגתות בלבד שבני אדם נזהרין כולן ומטהרין כליהן ועצמן כדי שיהיה מה שסוחטין מן הענבים טהור ויוציאו תרומה טהורה וכשעברה שעת הגיתות והבדים והוא עת הבציר נשתלחו בני אדם ופשעו בטהרה ומפני שהן מקילין בתרומה אין שומרים אותם שימור גמור ולפיכך אינן נאמנין ואם עברו הגתות והבדים והביא אחד מהן לכהן חבית של יין של תרומה בדעת שהיא תרומה טהורה לא יקח אותה ממנו אלא אם לקחו מדעתו שהיא תרומה פסולה כיון שהיא בספק. ואמרו אבל מניחה לגת הבאה רוצה לומר בעל החבית מניחה לגת הבאה ואז יתן אותה לכהן לפי שבאותה שעה הוא נאמן ואם אמר לו הפרשתי לתוכה רביעית של קדש הרי זה נאמן דכיון שהוא נאמן במקצתה ר"ל אותו רביעית של קדש. והעיקר נאמנין על טהרת יין ושמן של קדש כל ימות השנה נאמן בכולה שהיא טהורה. ואמרו כדי יין וכדי שמן המדומעות נאמנים עליהם אבאר לך פירושם. והוא כי המדומע כבר קדמו לך כללי משפטיו במסכת תרומות וביארנו כי הוא הדבר שנתערב בו התרומה שקרא אותה השם דמע. ובכאן רוצה בו שהם נאמנים באמרם אלו הקנקנים טהורים אף על פי שהוא קודם לגתות שבעים יום. ובירושלמי אמרו קודחין בהם את הדמע וענינו הקנקנים שמכניסים בהם המדומע. ולשון התוספתא קודם לגיתות שבעים יום נאמנים על הקדש ועל המדומע ועל הקנקן אבל לא על התרומה ובשעת הגיתות והבדים אף על התרומה. אבל הבבלי ביאר שאין נאמנים באמרם קנקן ריקן שהוא טהור לתרומה בשום פנים ואפי' בשעת הגיתות. וכי מאמרם בזו המשנה נאמנים על כדי יין ושמן המדומעות רוצה בו המעורבות בלבד ואינן מענין דמע שהוא התרומה. וענין אותן התערובות כמו שזכרנו במשמר יינו להפריש ממנו נסכים קודם לגתות ע' יום ומפני שכוונתו היתה להוציאה הנסכים ממנו היה כמו הדבר המעורב מן הקדש והם נאמנים על טהרת הקדש כמו שהוא העיקר. ולפיכך יהיו נאמנים על אלו הקנקנים אפי' קודם לגיתות שבעים יום והוא הזמן שהעם מתחילין להזמין כליהם ולטהר אותם לבציר ואלו הדינים כולם שאמרו נאמנים ואין נאמנין הם בעמי הארץ אבל תלמידי חכמים נאמנים לעולם על כל מין ממיני הטהרה ונסמך על כל מה שיאמר כמו שביארנו ממנו קצת במסכת דמאי ועוד יתבאר הכל במסכת טהרות: 
+
+
+Mishnah 5
+
+<b>מן המודיעים ולפנים נאמנין על כלי חרס וכו':</b><br><b></b>כשמניחים הקדירות חוץ למודיעים ונכנס והרי הוא לפנים מן המודיעים והקדירות חוץ למודיעים ובא הלוקח ולקח הקדירות ונכנס לפנים מן המודיעים נאמן שהם טהורות וזהו ענין אמרם הלוקח נאמן כיון שהעיקר אצלנו נאמנים על טהרת כלי חרס מן המודיעים ולפנים אבל מי שיצא מירושלים וקנה מאותן הקדירות והוציאן בידו אינו נאמן כיון שהוא חוץ למודיעים אע"פי שהקדירות הן הן הקדירות והקדר הוא הקדר עצמו ועומד במקומו. וזהו ענין אמרם הוא הקדר והן הקדירות השיעור בזה אף על פי שהקדר הוא הקדר והקדירות הן הקדירות הנכנס נאמן והיוצא אינו נאמן לפי שדבר הנאמנות תלוי על המקומות. והטעם כי הבא חוץ למודיעים וקונה ונכנס רואה בעל הקדירות ומרגיש בו ולוקח מהם מה שירצה ומכניסם בידו ולפיכך נאמן אבל היוצא מן המדינה אינו רואה הקדר כי אחוריו כלפי פניו ושמא נגע זה הקדר במשקין טמאים בידיו בקדירות ויטמאם ואותו הלוקח לא יראה אותו ואנו לא נאמין הקדר שאלו הקדירות טהורות אלא אחר שיהיה לפנים מן המודיעים כמו שביאר. ואומרו ונכנס לפנים מן המודיעים אבל אם ישב חוץ למודיעים אינו נאמן וכן אפילו לא הניח קדירותיו חוץ למודיעים אלא שהכניסן עמו לפנים מן המודיעים יהיה הנכנס והיוצא נאמן ואפי' נגע בהם הקדר והוא לפנים מן המודיעים נאמן הוא שלא טמאם ואין הכוונה בזו ההלכה אלא ההפלגה כי הנאמנות בטהרת כלי חרס תלוי במקום מן המודיעים ולפנים וכי אותו האדם בעצמו אינו נאמן על אותו הכלי בעצמו מן המודיעים ולחוץ וכבר זכרנו בתשיעי מפסחים כי מודיעים מקום קרוב לירושלים ועוד נבאר באיזה טעם הקילו בטהרת כלי חרס בירושלים בלבד וכל זה בע"ה אבל ת"ח נאמנים בכל מקום: 
+
+Mishnah 6
+
+<b>הגבאין שנכנסו לתוד הבית וכן הגנבים שהחזירו וכו':</b><br>שהחזירו ענינו שעשו תשובה והחזירו מעצמן ולפיכך נאמנין. ואמר ובירושלים נאמנים על הקדש רוצה בו כלי חרס הגדולים כמו הצלוחיות הגדולות והקדירות נאמנים ע"ה עליהן שהן טהורות לקדש לפי שלא היה אפשר להיות בירושלים כבשן לשרוף בו כלי חרס ולפיכך היו חסין עליהם ולא היו מטמאין אותן ועוד הקלו בהם לפי שהיו מועטות והעיקר אצלנו כל ישראל חברים ברגל כמו שזכרתי לך פעמים ולפיכך נאמנים אף על התרומה:  
+
+Mishnah 7
+
+<b>הפותח את חביתו והמתחיל בעיסתו וכו':</b><br>כבר ביארתי לך כי כל ישראל חברים ברגל ונתנו ע"ה כת"ח ברגל וכשנתערב היד בחבית ועיסה ברגל ר' יהודה אומר כיון שנתת טומאת ע"ה טהורה ברגל הרי הוא כאילו לא נגע בה ע"ה לעולם וגומר לשתותה אחר הרגל כאילו היא טהורה ויעשה בה כל מה שיעשה אדם בדבר טהור. וחכ"א כי כל מה שעשו בזה אינו אלא ברגל בלבד. וא"ר יהודה אף לא יום חמישי רוצה לומר אם עבר הרגל ברביעי לא היו מעבירין בחמישי לפי שהיו טרודים בדישון המזבח ואין הלכה כרבי יהודה: 
+
+
+Mishnah 8
+
+<b>כיצד מעבירין על טהרת עזרה מטבילין וכו':</b><br>זהו לפי שבני אדם היו מעורבים במקדש ברגלים כמו שנצטוינו יראה כל זכורך אבל היו נזהרים בשולחן לבדו לפי שאמר השם יתעלה לפני תמיד ואי אפשר לסלקו ולשום אחר במקומו: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Eruvin/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Eruvin/English/Sefaria Community Translation.txt
new file mode 100644
index 0000000000000000000000000000000000000000..16fd1f14503860c911e4b9028635d85f19bfb347
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Eruvin/English/Sefaria Community Translation.txt	
@@ -0,0 +1,48 @@
+Rambam on Mishnah Eruvin
+רמב"ם משנה עירובין
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rambam on Mishnah Eruvin
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+Mishnah: "We only measure with a rope of fifty cubits, etc." Commentary: "This rope should ideally be made of flax and be clear. In every measurement, there will be a slight approximation due to the rope's thickness. Therefore, the Mishnah stipulates that the length of the rope should not be increased or decreased. When it says, 'We only measure against its heart,' it means that one should hold the rope slightly off-center, neither above nor below it. The meaning of the statement 'from its opening' is that the rope should extend from the top, so there is no need to measure the depth of the valley or the height of the wall. It is possible that the width of the valley is fifty cubits or less, which is the measurement of the rope, and the same applies to the height of the wall. If it is impossible, it should be measured as explained later. Regarding the statement 'it reached the mountain from its opening,' it is on the condition that the height is such that when measuring from its length on the ground, it should reach the point where the line falls on the edge of the five cubits, forming a corner standing ten handbreadths high. However, if the height is such that it reaches ten handbreadths at the same point where the line falls and is less than five cubits from the edge of the mountain, then it is considered like a high wall standing on the surface of the ground, and there is no need to measure it; rather, it should be estimated. As long as it does not go beyond the boundary, meaning that the person measuring does not stand outside the boundary when he wants to pass the rope over the high place to see where it will reach. This is because we are concerned that someone might see him when he is measuring and think that he has reached the Shabbat boundary at his standing point. I have heard that they measure with mountains, meaning the person who measures and approximates, and they use the word 'Koder' for cutting, and 'Makhdarin' for cutting the measurement. The Gemara explains this matter, which means that they should take a rope of four cubits and have one person stand at a higher point on the mountain and another at a lower point. The person standing at the higher point should place the end of the rope against his feet, while the person standing at the lower point should place the end of the rope opposite his heart and move away from it by the length of the rope. This way, they should measure the entire distance of four cubits based on this approximation until they know how much they can deduct from the Shabbat boundary. The halacha follows Rabbi Dostai."
+
+Mishnah 5
+
+Mishnah: "We only measure [the Techum Shabbat] according to an expert, etc." Commentary: "An expert is a knowledgeable person who is swift in his work, whether it be in any craft or in wisdom from among the various disciplines. Here, the Mishnah desires that the expert be skilled in surveying and measuring land quickly. Regarding the statement, 'We listen to the one who extends the boundary,' the Gemara explains that if someone says that this area is within the Shabbat boundary, and it is smaller than the measurement we usually consider, or if he says that this area is within the Shabbat boundary and it is larger than what we usually consider, we believe him and rely on him. If he says it is smaller than what we usually consider, we rely on him even though it is larger than what we usually consider, and if he says it is larger than what we usually consider, we rely on him even though it is smaller than what we usually consider. The measurement of the second gate of the city is greater or lesser than that of the Mishnah. Similarly, if one expert disputes another expert, we listen to the majority. This means that if two experts come and each one divides the area differently, we rely on the majority, and we act according to the lenient opinion."
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Eruvin/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Eruvin/English/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..c16065c4ccbca4200a6d4a781247cbae8a8f8cea
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Eruvin/English/merged.txt	
@@ -0,0 +1,51 @@
+Rambam on Mishnah Eruvin
+רמב"ם משנה עירובין
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Eruvin
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rambam on Mishnah Eruvin
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+Mishnah: "We only measure with a rope of fifty cubits, etc." Commentary: "This rope should ideally be made of flax and be clear. In every measurement, there will be a slight approximation due to the rope's thickness. Therefore, the Mishnah stipulates that the length of the rope should not be increased or decreased. When it says, 'We only measure against its heart,' it means that one should hold the rope slightly off-center, neither above nor below it. The meaning of the statement 'from its opening' is that the rope should extend from the top, so there is no need to measure the depth of the valley or the height of the wall. It is possible that the width of the valley is fifty cubits or less, which is the measurement of the rope, and the same applies to the height of the wall. If it is impossible, it should be measured as explained later. Regarding the statement 'it reached the mountain from its opening,' it is on the condition that the height is such that when measuring from its length on the ground, it should reach the point where the line falls on the edge of the five cubits, forming a corner standing ten handbreadths high. However, if the height is such that it reaches ten handbreadths at the same point where the line falls and is less than five cubits from the edge of the mountain, then it is considered like a high wall standing on the surface of the ground, and there is no need to measure it; rather, it should be estimated. As long as it does not go beyond the boundary, meaning that the person measuring does not stand outside the boundary when he wants to pass the rope over the high place to see where it will reach. This is because we are concerned that someone might see him when he is measuring and think that he has reached the Shabbat boundary at his standing point. I have heard that they measure with mountains, meaning the person who measures and approximates, and they use the word 'Koder' for cutting, and 'Makhdarin' for cutting the measurement. The Gemara explains this matter, which means that they should take a rope of four cubits and have one person stand at a higher point on the mountain and another at a lower point. The person standing at the higher point should place the end of the rope against his feet, while the person standing at the lower point should place the end of the rope opposite his heart and move away from it by the length of the rope. This way, they should measure the entire distance of four cubits based on this approximation until they know how much they can deduct from the Shabbat boundary. The halacha follows Rabbi Dostai."
+
+Mishnah 5
+
+Mishnah: "We only measure [the Techum Shabbat] according to an expert, etc." Commentary: "An expert is a knowledgeable person who is swift in his work, whether it be in any craft or in wisdom from among the various disciplines. Here, the Mishnah desires that the expert be skilled in surveying and measuring land quickly. Regarding the statement, 'We listen to the one who extends the boundary,' the Gemara explains that if someone says that this area is within the Shabbat boundary, and it is smaller than the measurement we usually consider, or if he says that this area is within the Shabbat boundary and it is larger than what we usually consider, we believe him and rely on him. If he says it is smaller than what we usually consider, we rely on him even though it is larger than what we usually consider, and if he says it is larger than what we usually consider, we rely on him even though it is smaller than what we usually consider. The measurement of the second gate of the city is greater or lesser than that of the Mishnah. Similarly, if one expert disputes another expert, we listen to the majority. This means that if two experts come and each one divides the area differently, we rely on the majority, and we act according to the lenient opinion."
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Eruvin/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Eruvin/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..de3fd74afb87f138c06a880c871982f2cc877536
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Eruvin/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,515 @@
+Rambam on Mishnah Eruvin
+רמב"ם משנה עירובין
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה עירובין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מבוי שהוא גבוה למעלה מעשרים אמה ימעט כו':</b><br>רבי יהודה אמר כי שער היכלי המלכים אולי הם גבוהות יותר מכ' אמה ולפיכך נוכל לעשות בפתח המבוי עירוב כאשר יתבאר לפנים ואפי' היה גבוה יותר מכ' כל מה שיהיה. ותנא קמא אומר כי כשיהיה גובה הקורה העומדת על ראש המבוי יותר מכ' אמה אינה ניכרת ולא יביטו אליה ולפיכך אמר אם יש בקורה הנתונה בין כותלי המבוי פתוחים ומשכיות כמו אותן שאנו קוראין אותן בערבי מקרב"ץ והם שקורין אותן החכמים אמלתרא לא יצטרך למעט ואפי' יהיה גובה הקורה המפותחת יותר מעשרים אמה לפי שבני אדם כולם יביטו אליה לרוב חשיבותה יתאמת ההיכר. וכמו כן אם יש לה צורת פתח אין צריך למעט ואפי' היה גבוה יותר מכ' אמה וצורת פתח הוא שני עמודים בגובה ושלישי ברוחב נטוי על ראשיהם מלמעלה והוא אמרם קנה מכאן וקנה מכאן וקנה על גביהן וכשנצטרך לצורת פתח אינה אלא זו בלבד לא בעירובין ולא בסוכה. וחייב אתה לדעת כי המבוי לא יהיה גבהו פחות מי' טפחים בשום פנים ולא יותר מכ' אמה אלא באחד מאלו התנאים והם שיהיה לו צורת פתח או אמלתרא ולפיכך אם יש גובה קנה מכאן וקנה מכאן י' טפחים לא נצטרך שיהיה קנה על גביהן נוגע בהן אלא אפי' נתרחק מהן יותר מג' טפחים נחשוב אותו צורת פתח. ודע כי כל אמה הנזכרת בעירובין וסוכה וכלאים היא אמה בינונית רוצה לומר בת ו' טפחים וכל מה שנצטרך למוד איזה רוחק שיהיה באחד מאלו השלשה מקומות נתכוין בו לחומרא והוא כי אתה תמוד בטפח מצומצם אם יהיה בו חומרא כמו גובה סוכה וגובה המבוי אם יש בהם יותר מכ' אמה יהיו פסולין וכמו כן תמוד בטפח שאינו מצומצם אם יש בו חומרא כמו י' טפחים של גובה מבוי וגובה סוכה וט"ז אמה של קרחת הכרם וי"ב אמה של מחול הכרם שקדם באורם במסכת כלאים וכל הדומה לזה. וענין מצומצם שיהיו אצבעות ידיך מקובצות קצתם על קצתם מהודקות בשעת מדידת הששה טפחים וכשתהדק האצבעות כל מה שתוכל ושאינו מצומצם הוא הפך זה והוא שתניח אצבעותיך קרובות זו לזו ולא יהיו מקובצות אלא מרווחות שיכנס האויר ביניהם ושמור זה העיקר ואל תטריחני לשנותו בכל מקום. ואין הלכה כרבי יהודה: 
+
+
+Mishnah 2
+
+<b>הכשר מבוי בית שמאי אומרים לחי וקורה כו':</b><br>המחלוקת שיש בין תנא קמא ורבי עקיבא שהאחד סובר כי המבוי שיש ברחבו פחות מד' טפחים אינו צריך לא לחי ולא קורה והשני סובר שהוא צריך ולא נתבאר בגמ' איזה מהם סובר אחת הסברות. והעקרים שאתה צריך לזכור כי המבוי הניתר בלחי וקורה על דעת בית הלל הוא שיהיה ארכו יותר מרחבו אפי' מעט וכשהוא מרובע ר"ל ארכו כרחבו הוא צריך לחי יועמד בצדו יהיה ברחבו ד' טפחים או לחי מכאן ולחי מכאן ויהיה רחבם איזה שיעור שיהיה כדין חצר שהיא צריכה פס ארבעה או שני פסין במשהו ואז יהיה מותר להשתמש בו. וכן כשיהיה בית ארכו יותר מרחבו דינו כדין מבוי ולחי או קורה בלבד יספיק לו ומותר לטלטל בתוכו בכולו. וענין הכשר מבוי הכנתו והזמנתו להשתמש בו אחר עשיית העירוב כאשר יתבאר באמרם הכשר אוכלין שענינו הכנתם והזמנתם לטומאה. ודע כי המבואות שאינן מפולשין הם כרמלית כשהמבוי פתוח לרה"ר כאשר בארנו בתחלת שבת ואם עשה קורה לזה המבוי והוא עץ גבוה מן הכותל בגובה הנזכר ועוד יתבאר שיעור רוחב אותה הקורה ראוי לעשות בו העירוב והוא כרמלית לענין זריקה רוצה לומר כי מי שזרק מרה"ר עליו אינו חייב כרת ואם עשה לו לחי יהיה רה"י והזורק לתוכו חייב כי העיקר אצלנו קורה משום היכר לחי משום מחיצה. ואין הלכה כרבי אליעזר. וזה התלמיד הנזכר בכאן הוא רבי מאיר ועל שתי הדעות רוצה לומר דברי ר"ע או ר' מאיר הלכה כבית הלל:  
+
+Mishnah 3
+
+<b>הקורה שאמרו רחבה כדי לקבל אריח כו':</b><br>לבנה ידוע והיא מרובעת מג' טפחים על ג' טפחים. ואמרו דיה לקורה שתהא רחבה טפח הוא השלמה למה שחסר כי לפי שצריכה שתהיה ברוחב אריח והוא טפח ומחצה השלים זה המאמר ואמר דיה לקורה שתהיה רחבה טפח ואחר כן הראה טעם זו דהשלמה ואמר כדי לקבל אריח לארכה ר"ל אפי' אין רחבה אלא טפח ואפשר שיתקיים עליה אריח שיהיה על אורך הקורה: 
+
+
+Mishnah 4
+
+<b>רחבה כדי לקבל אריח ובריאה כדי לקבל כו':</b><br>בריאה לקבל אריח שתהיה חזקה לסבול כובד האריח ולא תשבר. ואין הלכה כר' יהודה: 
+
+
+Mishnah 5
+
+<b>היתה של קש ושל קנים רואין אותה כו':</b><br>יש לך לדעת כי יחוס אלכסון העגולה אל המסבב אותה בלי ידוע וא"א לדבר בו לעולם באמת וחסרון זו ההשגה אינה מאתנו כמחשבת הכת הנקראת גהלי"ה אבל הוא בטבעי זה הדבר בלי ידוע ואין במציאותו שיושג אבל (ידוע) [יודע] זה בקרוב וכבר חברו חכמי התשבורת לזה חבורים לידע יחוס האלכסון אל המסבב בקרוב ודרך המופת בזה הקרוב אשר עליו סומכין חכמי החכמות הלמודיות הוא יחוס האחד לשלשה ושביעית וכל עגולה שיהיה באלכסון שלה אמה יהיה בהיקפה ג' אמות ושביעית בקרוב ולפי שזה לא יושג לעולם אלא בקרוב לקחו הם בחשבון הגדול ואמרו כל שיש בהיקפו ג"ט יש בו רחב טפח וסמכו ע"ז במה שהוצרכו אליו מן המדידה בתורה: 
+
+
+Mishnah 6
+
+<b>לחיין שאמרו גובהן עשרה טפחים כו':</b><br>השיעור בזה המאמר לחיים שנחלקו בהן רבי אליעזר וחכמים שהאחד אומר לחי אחד והאחד אומר לחיים ושניהם מודים כי רחבן ועביין כל שהוא וכבר ביארנו כי אין הלכה כרבי אליעזר שאמר הכשר מבוי לחיים וכמו כן אין הלכה כרבי יוסי. ואמר גבהו עשרה טפחים לפי שהוא הגבוה הפחות שיש למבוי כמו שזכרנו ואפי' יהיה גובה המבוי כ' אמה ועשה לחי בגבהו עשרה טפחים דיו: 
+
+
+Mishnah 7
+
+<b>בכל עושין לחיין אפי' בדבר שיש בו רוח חיים כו':</b><br>גולל הוא כסוי הקבר כל הנוגע בו יטמא שבעת ימים וזהו מה שאמרה תורה וכל אשר יגע על פני השדה בחלל חרב או במת או בעצם אדם או בקבר ועוד יתבאר זה בתכלית הבאור במקומו במסכת אהלות. ואין הלכה כרבי יוסי ולא כר"מ ולא כר' יוסי הגלילי: 
+
+
+Mishnah 8
+
+<b>שיירא שחנתה בבקעה והקיפוה בכלי בהמה כו':</b><br>תרגום ארחת ישמעאלים שיירת ערבאי. וכשהוא פרוץ מרובה על העומד בכל התורה אינה מחיצה וכשהוא פרוץ כעומד הוא מחיצה ומותר לטלטל בכולה אלא אם יש בכל אותו הפרוץ פרצה רחבה יתר על עשר אמות כאשר ביאר אינה מחיצה אפילו העומד מרובה אבל אם יש שם צורת פתח הרי היא מחיצה אפי' יהיה רחב הפרצה יותר מעשר אמות וזכור אלו העקרים תמיד: 
+
+
+Mishnah 9
+
+<b>מקיפין שלשה חבלים זה למעלה מזה כו':</b><br>זה מבואר כי שיעור מחיצה י' טפחים והעיקר אצלנו כל פחות מג' כלבוד דמי וזה מכלל הדברים שהם הלכה למשה מסיני ולפיכך צריך שיהיה בעובי החבלים יותר על טפח להשלים השלשה שיעורים החסרים בין חבל לחבל כדי שיהיה ביניהן פחות מג': 
+
+
+Mishnah 10
+
+<b>מקיפין בקנים ובלבד שלא יהא בין קנה לחבירו ג' טפחים כו':</b><br><b>ארבעה דברים פטרו במחנה כו':</b><br>הזכיר במה שקדם מחיצה של ערב בלי שתי והוא אמרם מקיפין בחבלים וזכר בכאן מחיצה של שתי בלי ערב והוא מקיפין בקנים. ואחר כן אמר רבי יהודה כי לא התירוה אלא לשיירא והוא שיהיו יתר על שנים ותנא קמא אמר כי אין הפרש בין שיירא ויחיד כל הצריך לעשות מחיצה בשיירא דיו שתי או ערב כמו מקיפין בקנים או בחבלים וחכמים שאומרים אחד משני דברים אומרים כי אפי' יחיד במדינה דיו אחד משני הדברים באיזה מקום שתהיה המחיצה. וממה שאתה חייב לדעת כי כששבת אדם אחד או שנים במדבר ועשו מחיצה כאשר זכרנו כי מתנאי המחיצה שלא יהיה בה יותר מבית סאתים והוא מקום שיש במדתו בעת השבור חמשת אלפים אמות באיזה תבנית שיהיה והוא שיעור מדת חצר המשכן שהיה ארכו מאה ורחבו חמשים. ואם היו ג' או יותר הם שיירא ויכולין לעשות מחיצה כשיעור הצריך להם ולכליהם ותשמישם ואפי' אם יהיה במדות המקום מילין הרבה ובתנאי שלא ישאר מן המקום שהקיפו בו המחיצה מקום פנוי ויהיה בשבורו בית סאתים. וזה המחנה הנזכר בכאן אפי' למלחמת הרשות וכ"ש למלחמת מצוה ואנו מקילין עליהם לפי שהם מתעסקין בכבוש ארצות האויבים: מביאין עצים מ"מ אפי' כרתו אותן בעליהן ועשו אותן חבילות אין עליהם עון גזל. ופטורין מרחיצת ידים הוא שהם יכולין לאכול בלא נט"י קודם האכילה ואין מטריחין עליהם לבקש מים אבל אחר האכילה ירחצו ידיהם בהכרח לפי שהיא סכנה מפני שהמלח שלהם מזיק לעינים והיה מנהגם לטבול במלח בעת האכילה ולכן ניחוש שלא יגע בידו על עיניו ויזיקם וזהו טעם נט"י אחר האכילה וקראו אותם מים אחרונים. ומדמאי ענינו שהיו רשאין לאכול דמאי והוא דבר שלא הוציאו ממנו החקים שהוא חייב להוציאם כגון תרומת מעשר ומע"ש וכבר ביארנו דמאי ומשפטיו במס' דמאי. ומלערב ענינו שהן רשאין להשתמש במחנותם מאהל אל אהל ופטורין מלעשות עירוב בין האהלים שהם כמו חצירות אבל עירובי תחומין חייבין בהם ועוד יתבארו עירובי תחומין במקומם מזאת המסכתא. ואין הלכה כרבי יהודה ולא כרבי יוסי והלכה כחכמים: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>עושין פסין לביראות כו':</b><br>דיומדין מלה מורכבת מב' מלות דיו עמודין ודיו בלשון יוני שנים ע"כ פי' המלה שנים עמודין. וביראות קבוץ באר והוא באר מים הנובע. וזו היא צורתה <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAHcAAABzAQAAAACK06AxAAAACXBIWXMAAA7EAAAOxAGVKw4bAAABoElEQVQ4je3Vv0oDMRgA8BOFKghd3Q6fQMGhY8Shz+CmuHRwcNSpnw8gdHByuhcRTqcuhXuEqxTaRfqHG/Qw5GvyJdd+CdVKcTTQu/yaf98ld0mEforWWkY1yuULm4T4Ym4QoQqMzFuuv771+faq8QaBp9GpbX/dj9OgfmjxsxVZjYFUgrFE2aQnKg5i40+QZ+S3XWuUV3Xj2YOwVq0JuYNj69uMuktSZ7DOxRisO2QUVbm1Wm1YhAvvvvFXxj/2zSau+fGV3dRzjHVueQdd3r58xcK451zE+Mw9FHrZmHugJ5H5SecF86POJxSRHa+hcx1nk470L1tamUcYMUPgi8C5vnx4VvWCGafDwE1uTKetzDM2Mq8+Nkahv7zxTmq8PFfH3ni5bMd+OdIET9x44OI386X/JE/Y/InAaeA8MH0fzGauEuYB+OtTCH/9ZNe+hpUVJCW3DjDxbEPixn87t753uH/0VliuKa8sKrdpo6dtf9/4Umf2bLkM9hdJ+69e30Nbf8e8f/fL9pFw50llcOdNZfM9Owvqcf35talndJ0Dg/S3W9i13m8AAAAASUVORK5CYII=">
+ורבקות קבוץ רבקה והם עדת הבקר מגזרת כעגלי מרבק (ירמיה מו). ואמרו קשורות ולא מותרות להזהיר שיהיו קשורות בודאי ורחב הפרה הבינונית אשר אליה היה הרמז בשיעור אמתים פחות שליש ויהיה רחב מה שבין הפסין לדעת ר"מ עשר אמות ולדעת ר"י שלש עשרה אמה ושליש ואין מחלוקת בין רבי מאיר ובין ר' יהודה כי כשיש בין הפסים עשר אמות או פחות אין צריך ארבעה פשוטין ואם יש בו י"ד אמות או יותר ביניהן היא צריכה פשוטין והמחלוקת ביניהם כשהוא רחב מה שבין פס ופס מעשר אמות עד ארבעה עשר ואמנם אחת נכנסת ואחת יוצאה כי אי אפשר שתהיה רבקה נכנסת ורבקה יוצאה אלא אם יש ביניהם ריוח והוא כמו שרומז לאותן י' אמות שיש בין כל שני פסין שיהיו רווחות ולא מצומצמות. והלכה כרבי יהודה בשני המאמרים: 
+
+Mishnah 2
+
+<b>מותר להקריב לבאר כו':</b><br>כשהפסין רבים ישמר שלא יהיה ברוחב כל פס ופס ו' טפחים ולא יהיה בין פס ופס יותר מי"ג אמות ושליש. והלכה כרבי יהודה כאשר אמרנו בהלכה שלפני זאת:  
+
+Mishnah 3
+
+<b>רבי יהודה אומר עד בית סאתים כו':</b><br>רבי יהודה אומר רחוק מצד הבור לפסין שיעור שבעים אמה ושיריים בלבד שהוא שיעור צלע בית סאתים כאשר יתבאר לפנים. וקרפף מקום מוקף בגדר. ודיר מקום יאספו שם הצאן. וסהר ידוע בית הסהר. וחצר מקום שאינו מקורה והטעם בזה כי הגנה והקרפף לא הוקף לדירה וכבר אמרנו כי בית כור הוא כמו שלשים סאה. ואמרם מותר להרחיק כל שהוא ובלבד שירבה בפסין חוזר על פסי ביראות והוא מה שאמרו חכמים לרבי יהודה לא אמרו בית סאתים וכו'. ואין הלכה כרבי יהודה: 
+
+
+Mishnah 4
+
+<b>ר' יהודה אומר אם היה דרך רשות הרבים מפסקתן יסלקנה לצדדין כו':</b><br><b>אחר בור הרבים ובאר הרבים ובאר היחיד כו':</b><br>אם היתה דרך הרבים מפסקת ר"ל מפסקת בין הפסין. יסלקנה לצדדין ר"ל שיהיה הלוך בני אדם חוץ מן הפסין לא בתוכן. ובאר הוא מעין מים הנובעים. ובור הוא הגבא שיתכנסו שם המים. ואין הלכה כר' יהודה והלכה כר' יהודה בן בבא ובזה תנאים מיוחדים והוא כי מהמשפטי פסי ביראות שקדם זכרונו אינה נחשבת משום מחיצה אלא כשהבאר באר מים חיים ויהיה של רבים ויהיה בא"י כי זאת הקולא שהקלו בו לא עשו אותו אלא משום עולי רגלים והוא אמרם לא התירו פסי ביראות אלא לבהמת עולי רגלים בלבד ועם כל זה אין מותר להשקות בו אלא הבהמות שאינן יכולות לרדת אל הבור אבל האדם אין מותר לו לשאוב בין הפסין וישתה אלא אם עשה מחיצה גבוהה י' טפחים אלא אם יהיה הבור רחב כ"כ שלא יוכל האדם להרחיב רגליו בצדי הבור וירד יהיה מותר לו לשתות בין הפסין: 
+
+
+Mishnah 5
+
+<b>ועוד אמר רבי יהודה בן בבא הגינה והקרפף שהן שבעים אמה ושירים כו':</b><br>לפי שקדם המאמר לר' יהודה בן בבא הוסיף ואמר ועוד א"ר יהודה בן בבא. וכבר ביארנו כי חצר המשכן הוא בית סאתים וכבר ידעת כי חצר המשכן שיעורו הוא בית סאתים ה' אלפים אמה כי ארכו ק' אמה ורחבו נ' כל מקום שתהיה מדת השיעור שלו ה' אלפים אמה הוא בית סאתים באיזה צורה שיהיה בין שיהיה עגול או משולש או מרובע או זולתו מן הצורות אבל שטח מרובע שיהיה עומד הזויות יהיה מדתו ה' אלפים אמה לא יודע צלע אותו השטח אלא בקרוב לפי שה' אלפים חשבון בלי גדור וגדרו בקרוב ע' אמה וה' שביעיות אמה והדבר בכאן בזה החשבון כמו שזכרתי לך במה שקדם ביחוס אלכסון עגולה למסבבה כי לא יגיע לעולם לידיעת גדר החשבון שאינו [*צ"ל גדור] (גדול) אלא בקרוב ואין זה לחסרון דעתנו אלא מפני טבע זה החשבון ולפיכך אמרו שבעים ושירים כי כשתשים אלו השירים חמש שביעיות כאשר זכרתי לך ותנכה שבעים וחמש שביעיות יהיה החשבון ה' אלפים וחצי אחד בקרוב ואם תשים השירים שני שלישים כמו שנוטה דעת הירושלמי תהיה מדת אותו השטח ארבעת אלפים תתקצ"ג ושבע תשיעיות וזה המחלוקת שיש בין מאמר רבי יהודה בן בבא שאמר שבעים ושירים ובין מה שאמר ר' עקיבא שאמר ובלבד שתהא שבעים ושירים על שבעים ושירים מחובר אל המחלוקת שיהיה ביניהם בשומירה ובית דירה כי ר' יהודה בן בבא ידקדק החשבון מאד עד שתהיה מדת המרובע בית סאתים שלימים וישים השירים חמשה שביעיות כאשר זכרנו או מה שהוא יותר דק ממנו. ור"ע יקרב החשבון יותר וישים השירים שני שלישים או קרוב מזה עד שתהיה מדת המרובע קרוב מבית סאתים וכן נראה מדבריהם במקום אחר. ומאמר רבי יהודה אפי' אין בה אלא בור ושיח ומערה רוצה בו אחד מהם או בור או שיח או מערה. ונתבאר בתוספתא כי ר"א סובר אם היה ארכה יותר על שנים ברחבה אין מטלטלין בתוכה ומחלוקתם במה שאומר לך והוא כי רבי יוסי אומר כי המקום שהוא בית סאתים שמדתו ה' אלפים אמה כמו שביארנו אפי' יהיה ארכו כשנים ברחבו עד שיהיה ארכו ק' אמה ורחבו נ' אמה כמו חצר המשכן מטלטלין בתוכו ושיהיה בזה האלכסון קרוב לקי"ב והוא יותר מכפל הרחב. ור"א סובר כי לא יוסיף האורך על הרחב אלא כשיעור שיהיה האלכסון כפל הרחב ויהיה אורך השטח שלש ותשעים ושליש תשיעית הרחב חמשים ושלש ושליש אמה והאלכסון מאה ושבעה וחצי. ואלו החשבונות כולם בקירוב ומה שזכרתי לך לדמיון וא"א להוציאם בדיוק לפי שהם כולם חשבונות בלתי גדורים ולא יהיה לדעת ר"א לעולם באורך בית סאתים יותר משלש ותשעים ושליש תשיעית אמה ולדעת ר' יוסי יהיה ארכו מאה אמה וזו היא צורת מה שזכרנו לדעת רבי אליעזר <img src="data:image/png;base64,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"> ויהיה שיעור מאמר ר"א כך היא אורך האלכסון יותר על שנים ברחבה אפי' אמה אין מטלטלין בתוכה וכל מה שזכרנו מן הגדירה והוצאת האלכסון והשבור הוא קרוב מאד בעיני היודע בחכמת החשבונות והתשבורת וקשה מאד ויהיה בו כסומא מי שלא למד בזה הענין והלכה כר"ע באמרו אפי' אין בה אחת מכל אלו ולא באמרו שהם שבעים ושירים על שבעים ושירים. והלכה כרבי יוסי באמרו אפי' ארכה כשנים ברחבה כמו שביארנו. וממה שאתה חייב לדעת כי כל מקום שעשו לו גדר הכוונה היתה לדור בו והוא מה שקורין אותו קרפף שהוקף לדירה אפי' יש במדתו אלף מיל מותר לטלטל בכולו ומה שדברו לא דברו אלא בגנה וקרפף שלא הוקף לדירה: 
+
+Mishnah 6
+
+<b>אמר ר' אלעאי שמעתי מרבי אלעזר ואפי' היא בבית בור כו':</b><br>כבר אמרנו פעמים כי בית כור הוא שלשים בית סאה. ואמרו אבל להן מותר כשבטל רשותו להם סתם. וחכמים סוברין כי אפי' בטל רשותו להם סתם אסור להם להשתמש בביתו אלא אם כן פירש להם שבטל להם רשות ביתו ר"ל רשותו בחצר והוא החצר שלפני הדיורים שאינה מקורה ועוד יתבאר זה במקומו בזאת המסכתא. ועוד שמע כי אדם יוצא ידי חובתו בפסח בעקרבלין כשאכלן משום מרור והוא מכלל הירקות שאדם יוצא בהן ידי חובתו בליל פסח המנויות בפרק שני ממסכת פסחים. ועקרבלין בלשון ערבי אל עקרבו"ץ והוא מפורסם אצלנו והם עלין בצורת העקרב ושאל רבי אלעאי לכל תלמידי רבי אליעזר אם שמע אחד מהם מרבי אליעזר אחת מאלו השלשה הלכות ששמע הוא ולא מצא מי ששמע אותן אלא הוא לבדו. ואין אחת מהן הלכה אלא כולן דחויות:  
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>בכל מערבין ומשתתפין חוץ מן המים ומן המלח כו':</b><br>מערבין ר"ל עירובי תחומין ועוד יתבארו לקמן אבל עירובי חצירות יש להן דינין יתבארו בסוף פרק השביעי. ומשתתפין הוא שתופי מבואות והוא שתוף אנשי המבוי להשתמש בו מבית לבית כאשר יתבאר בפרק שמיני. ואין ראוי שיהיה דבר מזה העירוב אלא במאכלים והמים והמלח אינם מן המזונות אבל הם מוליכין המזון למקומותיו הידועות. וכן אין מערבין ומשתתפין בצמחים הידועים אצלנו בכמהין ופטריות כי אלו מפני פסידת המזון המתהוה מהם והיותם בתכלית הרוע אינן נמנין מן המזונות. ואמרם בכל הוא לשון הבאי והעיקר אצלנו אין למידין מן הכללות ואפי' במקום שנאמר בהן חוץ. וכסף מעשר הוא מעשר שני שדינו לקנות בו מאכל ומשקה בלבד בירושלים והוא מה שאמר הכתוב ונתת בכל אשר תאוה נפשך וכבר ביארנו כל משפטיו במסכת מעשר שני. ואמרם הנודר מן המזון תקנו אותו מן הזן כי הנשבע שלא יאכל מה שיזון או יפרנס מותר במים ומלח לפי שאינם זנים כמו שבארנו. אבל מי שנשבע שלא יאכל מזון אינו אוסר עליו אלא מחמשת המינים ועוד יתבארו אלו הדינים בנדרים. ולנזיר ביין ולישראל בתרומה לפי שהם אפילו אינם ראויות לאכילתו ראוין הן לאכילת זולתו. וסומכוס אומר כי אנו צריכין לדבר שהוא ראוי למערב עצמו כי היין לנזיר ראוי הוא לו כשיהיה נשאל לחכם ויתיר לו נדרו והתרומה אינה ראויה לישראל באותה שבת שיערב בה בשום פנים כי אם נשאל לחכם והוא הוציאה (תועה) [טועה] אינה תרומה אבל היא טבל והטבל אינו ראוי לאכילה ואין מותר לו להוציא ממנו התרומה והמעשרות בשבת כאשר יתבאר במסכת יום טוב ולפיכך חלק סומכוס בתרומה ולא ביין לנזיר. לכהן בבית הפרס הוא שישים הכהן עירובי תחומין שלו בבית הפרס ואנו צריכין בעירובי תחומין שיוכל המערב להכנס במקום שנתן בו עירובו כדי שיהיה הוא ועירובו במקום אחד. ובית הפרס ג' מינין מבוארין בסוף מס' אהלות האחד כשנחרש הקבר בשדה ונתערבו העצמות בעפר והודקו אפשר לכהן להכנס באותו המקום ובתנאי שיחפש העפר שהוא הולך עליו ואחר כן ילך כדי שלא יגע בעצם כשעורה. לחוץ ולאכול הוא שיכנס במחיצה עד שיגיע למקום העירוב ויאכלנו שם אם רצה כמו שיכנס בתוכה באויר. ועיקר מחלוקת רבי יהודה ורבנן מה שאומר לך והוא כי הכל מודים על הארבעה עקרים. האחד בית הקברות אסור בהנאה. והשני אין מערבין אלא לדבר מצוה. והשלישי מצות לאו ליהנות ניתנו. והרביעי כי שעת קניית העירוב הוא בין השמשות. והכל מודים כי בשעת קניית העירוב מותר להיות בבית הקברות אע"פ שהיא אסורה בהנאה כי זה העירוב מצוה ומצות לאו ליהנות ניתנו ורבי יהודה אומר כי מעת שיקנה אדם עירוב אינו מקפיד אם נשאר אותו דבר שעירב בו או אבד אח"כ ולפיכך הוא מותר אצלו שיקנה עירוב בבית הקברות ורבנן אמרי כי אדם רוצה שישאר לו אותו דבר שעירב בו לאוכלו כשיצטרך לו ואפי' אחר קניית העירוב ולפיכך אינו מותר אצלם להניחו בבית הקברות לפי שהיא אסורה בהנאה ואין מותר לו להצניע שם דבר ואין שם מצוה כי המצוה היא בשעת קניית העירוב ויתבאר לך מזה כי לא על הכהן לבדו אסרו חכמים הנחת העירוב בבית הקברות אלא על ישראל גם כן. ואין הלכה כסומכוס ולא כרבי יהודה: 
+
+
+Mishnah 2
+
+<b>מערבין בדמאי ובמעשר ראשון שנטלה תרומתו כו':</b><br>אומר כי יכול אדם לערב בדמאי ובמעשר ראשון שנטלה תרומתו ובמעשר שני והקדש שנפדו וזה מבואר ואמר עוד אבל לא בטבל גם זה מבואר והתשובה בכל אחת מהם ופירושו על הפנים שזכרנו במסכת ברכות ושבת תבקש אותה לשם. ושולח עירובו ביד חרש הוא שישלח עורובו עמו להגיעו לסוף אלפים אמה. והמאמר בכאן אינו אלא בעירובי תחומין אבל עירובי חצירות די לו בקטן כאשר יתבאר. ומי שאינו מודה בעירוב והוא הנכרי והצדוקי שאינם מודים בעירוב אם שלחו ביד אחד מאלו הפסולים להגיעו לידי אדם כשר והכשר יגיעו לסוף אלפים אמה הרי זה מותר ובתנאי שיראה לאותו הפסול כשהגיעו ליד האדם כשר: 
+
+
+Mishnah 3
+
+<b>נתנו באילן למעלה מעשרה טפחים כו':</b><br><b>נתנו בראש הקנה או בראש הקונדס כו':</b><br><b>נתנו במגדל ואבד המפתח כו':</b><br>זאת המשנה צריכה לעקרים מהם שקדמו ומהם שלא קדמו ואני אביאם בכאן לתוספת ביאור והם העיקרים כי רשויות שבת ארבעה רה"ר ורה"י כרמלית ומקום פטור וכבר גדרנו אותם בראש מסכת שבת וזכרנו כי המוציא מכרמלית לרה"ר או לרה"י אינו חייב מיתה אבל הוא אסור משום שבות. ומהם כי שעת קניית העירוב הוא בין השמשות. ומהם כי רבי סובר כי דבר שהוא משום שבות לא גזרו עליו בין השמשות. ומהם כי אסור להשתמש באילן משום שבות. ומהם כי כשיערב אדם עירובי תחומין יצטרך שיהיה הוא ועירובו במקום א' ר"ל שיוכל לאכול עירובו במקום שנתכוין לשבות בו. ומה שאמרו בתחלת זאת המשנה נתנו באילן הוא בתנאי שיהיה באילן ד' טפחים על ד' טפחים או יותר ויהיה מתכוין לשבות ברה"ר אם נתן העירוב בזה האילן למעלה מי' יהיה העירוב ברה"י והוא ברה"ר ולפיכך אין עירובו עירוב לפי שא"א לו ליקח עירובו ביה"ש ולהוציאו למקום שביתה. ואם נתנו למטה מי' יהיה העירוב בכרמלית ויוכל להוציאו ביה"ש לרה"ר לפי שהוא משום שבות ואע"פ שהוא משתמש באילן ה"ז מותר ביה"ש לדעת רבי. ואלו ההלכות כולם הם לרבי. ועוד אמרו נתנו בבור והוא שיהיה הבור כרמלית ומקום שביתתו ברה"ר. וקונטס הוא שבט דק יעשו ממנו הרמחים ושם הרומח קונדס וקונטס הכל שוה ולפי שהקנה והקונטס דקין ואין בהן ד' על ד' הוא מקום פטור ולפיכך כשנתכוין לשבות ברה"ר ונתן שם עירובו אפי' למעלה ממאה אמה ה"ז עירוב מפני שהוא יכול להורידו ואפילו בשבת. אבל הכריח רבי בכאן שיהיה הקונטס והקנה תלושין ונעוצין ולא יהא מחובר לקרקע אע"פ שהוא ביה"ש שהוא שעת קניית העירוב ומותר להשתמש במחובר באותה שעה גזירה שמא יקטום גזירה שמא יחתוך אותו קנה והוא מחובר לקרקע והוא איסור סקילה מפני שיתערב לו בקנה התלוש ממקום צמיחתו שהוא מותר לחתכו וכמו כן הקונדס. ומגדל הוא ארגז שנותנין שם הבגדים. וכשיש שם חוטין או מנעול שא"א להתיר אותו המגדל אלא במפתח או בפסיקת אותן החוטין ואבד המפתח אומר ת"ק כי הוא יכול לפסוק החוטין בסכין ולהוציא העירוב ואין בו איסור סקילה לפי שהוא מקלקל באותו החתוך ולפיכך עירובו עירוב ור"א סובר כי אין כלי ניטל אלא לצורך תשמישו ואסור לטלטל הסכין כדי לפסוק החוטין אלא לחתוך המאכל ולפיכך א"א להוציא העירוב אלא במפתח ומפני זה אמר אם אינו יודע שהמפתח במקומו אינו עירוב. והלכה כרבי שאמר דבר שהוא משום שבות ביה"ש לא גזרו במקום מצוה ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 4
+
+<b>נתגלגל חוץ לתחום ונפל עליו גל או נשרף כו':</b><br>נתגלגל חוץ וכו' עד כשר כבר ידעת כי המאמר באלו ההלכות כולם אינו אלא בעירובי תחומין וידעת כי שעת קניית העירוב ביה"ש וכשיגיע עת ביה"ש והעירוב מצוי ראוי לאכילה אין שואלין עליו אם נאבד לאחר כך ודע כי כשיניח אדם עירובו באיזה מקום שיניחנו כי יש לו ד' אמות במקום עירובו והוא באמצע הד' אמות ואמרם נתגלגל חוץ לתחום הוא שיתגלגל ברחוק ב' אמות ממקומו שהונח שם ואז יהיה חוץ לתחום ולא יהיה מותר לו להחזירו. ופירוש גמל וחמר כי זה הוא כמושך גמל וחמור וענין זה הדמיון כי המושך גמל וחמור אינו יכול ללכת האחד מהם מפני האחר כי הגמל אינו הולך אלא כשילך המושכו לפניו והחמור אינו הולך אלא כשילך המחמר אותו לאחריו ומפני זה כשילך האחד יעמוד השני ולא יוכל ללכת כמו כן זה שנסתפק בעירוב א"א לו ללכת למקום שעירב שמא נפסד העירוב מבעו"י ואינו עירוב וג"כ אינו יכול ללכת אלפים אמה לכל רוח כמו שהיה יכול מקודם שמא נפסד העירוב משתחשך ועירוב היה ביה"ש ואסור לו ללכת אלא למקום שעירב ודנו אותו לחומרא ואם עירב בדרך משל ללכת אלף אמה במזרח בלבד וג' אלפים במערב כאשר נבאר לפנים ונפל [ספק] בעירוב מה שנפל מן הספק אינו הולך במזרח אלא אלף אמה ובמערב אלפים בלבד. ור' יוסי ור' שמעון אומרים כי ספק העירוב כשר כי הם אומרים העמידו על חזקתו. ור' מאיר ור' יהודה אומרים כי תחומין של תורה לחומרא יהיה הדין בשבת והשמיענו נתגלגל שלא נשאר העירוב במקומו וכמו כן נפל עליו גל שנשאר במקומו הכל שוה או הפך אומרו נפל עליו גל שא"א להוציאו אלא אחר חפירה או נתגלגל שאפשר שישיבנו הרוח הכל שוה והשמיענו נשרף להודיענו כח זה הדין אצל ר' יוסי שהוא מכשיר אפילו נשרף שנעדר מהכל וכמו כן כך הדין אצל ר"מ שהוא מחמיר ואפי' היתה תרומה גדולה ונטמאת שהיא עומדת במקומה וכמו שהיתה אבל נסתפק בטומאתה אם נטמאת מבעו"י אם לא והלכה כר"י ור"ש: 
+
+
+Mishnah 5
+
+<b>מתנה אדם על עירובו ואומר אם באו נכרים כו':</b><br>עירובי תחומין שיעדתי לך לבארם בכאן אבארם לך והוא כי יש רשות לכל אדם להלך אלפים אמה חוץ למדינה לכל רוח שירצה מארבע הרוחות למזרח ולמערב ולצפון ולדרום וזהו תחום שבת ואם ירצה שום אדם מבני המדינה ללכת לאחת הרוחות יותר מאלפים אמה אז יצטרך לעירוב וזהו עירובי תחומין והגע עצמך ע"ד משל אדם שהוא רוצה ללכת לצד המזרח ג' אלפים אמה יקח עירוב מע"ש ויתרחק מן המדינה אלף אמה ויניח העירוב שם ויהיה כמו ששבת באותו מקום ויש לו ללכת ממקום עירובו אלפים אמה וכשיהיה ממחרת ר"ל יום שבת או יו"ט ילך עד מקום העירוב וממקום העירוב אלפים אמה נמצא שהלך ברוח מזרח ג' אלפים אמה ואסור ללכת בצד המערב אלא אלף אמה בלבד כי האלף שהוציא בצד המזרח גרע אותם מצד המערב וכן אם הניח העירוב ברחוק אלפים אמה מן המדינה במזרח יש לו לילך בצד מזרח ד' אלפים אמה ולא ילך בצד המערב אפי' אמה אחת לפי שהוא הסיר האלפים שהיו לו ברוח מערב והוסיפן ברוח מזרח ועל דרך זו יוכל להוסיף י' אמה או כ' או ק' איזה שיעור שירצה כמו שזכרנו וכל מה שיוסיף ברוח אחת יחסר אותו מן הרוח השנית שכנגדה עד שיגיע לתת [הארבעת] אלפים כולם ברוח אחת ואתה שמור זה הענין ואל תצריכני להחזירו בכ"מ כי הענין הזה נזכר בהרבה מקומות. ואמר בכאן כי יוכל אדם להתנות בעירובו ולעשות מע"ש ב' עירובין ולהניח האחד ברחוק אלפים אמה מן המדינה במערב והאחד ברחוק אלפים אמה במזרח ויתנה ויאמר אם באו נכרים מן המערב אלך ארבעת אלפים אמה במזרח ואסמוך על העירוב שבמזרח ואם באו נכרים מן המזרח אסמוך על העירוב שבמערב לברוח מן הנכרים וכן אם בא חכם מן המזרח אסמוך על העירוב שבמזרח עד שאגיע לאותו חכם ואם יתחדש החדוש מב' הרוחות למקום שארצה אלך כלומר יסמוך על איזה עירוב שירצה ואם לא יתחדש חדוש הריני כבני עירי שילך אלפים אמה לכל רוח בלבד ולא יחוש לשני העירובין. ור' יהודה אומר שיגיע לרבו עכ"פ אע"פ שהאחר חכם ואין בידו הברירה שילך לאיזה מקום שירצה וחכמים אינם רואים בזה כי אולי יבחר אדם הקבלת פני רעהו על הקבלת פני רבו. ואין הלכה כרבי יהודה: 
+
+
+Mishnah 6
+
+<b>ר"א אומר יו"ט הסמוך לשבת בין מלפניה כו':</b><br>ר' אליעזר סובר כי שבת ויו"ט שתי קדושות הן וכל אחד מהן מובדל מחבירו ולפיכך מותר לאדם שיעשה ב' עירובי תחומין מעיו"ט כשחל יום טוב להיות בע"ש או מערב שבת אם חל יום טוב ביום ראשון ויניח העירוב האחד במזרח והשני במערב ויסמוך על האחד מהם ביו"ט ועל הב' בשבת או יעשה עירוב באחת הרוחות ויסמוך עליו באחד מן הימים וביום הב' יהיה כבני עירו וילך למקום שהן יכולים ללכת ויש בידו הברירה באלו הפנים כולם. וחכמים אמרו קדושה א' הן לפיכך אין לו רשות לערב אלא ברוח אחת לשני הימים. ומה שאמרו חכמים בכאן בזאת המשנה הם כמו טוענים על רבי אליעזר ושיעור טענותם שהם אומרים לו כך כמו שהאדם אי אפשר לו לערב ביום א' חציו למזרח וחציו למערב אבל הוא מערב לרוח אחת בלבד או אינו מערב כל עיקר כמו כן בשני ימים יערב לרוח א' בב' הימים או אינו מערב כל עיקר לפי שהם חושבין אותם קדושה א' לחומרא וחושבין אותם ב' קדושות לענין שהוא חייב לחזור ולהניח עירוב אחר כאשר תראה בדמיונם. והעיקר אצלנו מי שעירב בפת בראשון ורצה לערב בפת בשני צריך שיערב באותו העירוב ולפיכך נוטלו ובא לו וזה אי אפשר לו אלא כשיחול יו"ט בערב שבת הוא שאפשר לו שיוליך העירוב יום חמישי ומחשיך עליו ויביא אותו ויוליכנו ולמחר שהיא יום טוב יחשיך עליו ויאכלנו לפי שהוא שבת ואינו יכול להחזירו וכשיהיה יום טוב אחר שבת אין לו דרך אחרת אלא שיניחנו שם מע"ש במקום מוכן וישאר שם עד מוצאי שבת שהוא ליל יו"ט וכששמע אותם ר' אליעזר שהם הצריכו לו להחזרת העירוב אמר להם מודים אתם לי שהן שתי קדושות ולולי זה היה מספיק לו שיחשיך עליו בראשון והן דנין לחומרא כמו שזכרתי לך. והלכה כרבי אליעזר בסברתו שהן שתי קדושות ויש לו לעשות כל מה שזכר ומה שחייב שלא נתיר לעשות עירוב ביו"ט לשבת לפי שהעיקר אצלנו אין יו"ט מכין לשבת כאשר נבאר במס' ביצה ולפיכך נערב לשבת מערב יום טוב:  
+
+Mishnah 7
+
+<b>רבי יהודה אומר ר"ה שהיה ירא שמא תתעבר כו':</b><br>יום הספק היה אצלם כשהיו עושין ע"פ הראיה והוא יום ל' מאלול כי אם יראה הירח ליל ל' יהיה אלול מכ"ט ויהיה אלול חסר ואם לא יראה ליל ל' יהיה אלול מל' יום ויהיה אלול מעובר ויהיה ר"ה יום ל"א לאלול ואמר רבי יהודה שיעשה יום כ"ט מאלול ב' עירובין אם ירצה כיון שאינו יודע אם יהיה למחרת ר"ה או למחרת מחרתו ואע"פ שירצה ללכת למחר למזרח וליום אחר למערב ויתנה באיזה תנאי שירצה אם ירצה שיניח עירוב ליום ל' לרוח אחד וליום ל"א לרוח אחר או שיניח עירוב אחד מב' הימים לרוח אחת מן הרוחות ויום השני כבני עירו ויש בידו הברירה בכל זה לפי שיש ספק בקדושה והלכה כרבי יהודה בזו ההלכה אבל בזמן הזה בשני ימים טובים של ראש השנה שאנו עושין אותן על פי החשבון אסור לחלק בהן העירוב לפי שהן קדושה אחת והעיקר אצלנו שהן כיומא אריכתא אבל שאר ב' ימים טובים של גליות הם ב' קדושות ומותר לעשות בהן כל מה שנזכר על דעת ר' יהודה מחלוק הערוב: 
+
+
+Mishnah 8
+
+<b>ועוד אמר רבי יהודה מתנה אדם על הכלכלה כו':</b><br>העיקר אצלנו כי אסור להוציא תרומות ומעשרות ביום טוב ועוד יתבאר זה במקומו ודמיון מאמר רבי יהודה הוא זה אם יש לפניו ב' סלין מטבל וירמוז אל הסל האחד ויקרא אותו ראשון ויאמר ביו"ט ראשון אם היום חול שמותר להוציא בו תרומות ומעשרות זה הסל הראשון תרומה ומעשרות על הסל הב' ואם היום קדש אין בדברי כלום ולמחר יאמר אם היום חול זה הסל עצמו שרמזתי לו אתמול הוא תרומה ומעשרות על הסל הב' ויהיה מותר לאכול הסל הב' ואם היום קדש אין בדברי כלום ויהיה מותר לאכול הסל הב' ביו"ט ב' בהכרח לפי שאם יו"ט שני קדש תנאו ביו"ט ראשון קיים ואם היום הא' הוא קדש תנאו ביו"ט ב' קיים וכמו כן ביצה שנולדה בראשון תאכל בשני על זה הדרך כי אם הראשון קדש השני חול ותהיה מותרת לאכילה ואם יו"ט ב' קדש הראשון חול והחול הוא שהכין ליו"ט כאשר התבאר ויתפרש במס' ביצה וכל זה הוא לפי מה שסבר שהן ב' קדושות והשמיענו אלו הג' הלכות ללמדך כח סברתו כי הוא ישים אותם ב' קדושות לענין העירוב שאינו עושה שם מלאכה ולענין כלכלה ולא יגזור שמא יפריש ממנה תרומה באחד מן הימים וכן לענין ביצה לא יגזור שמא יאכל נולד ביום טוב והוא אסור כאשר יתבאר בביצה וכבר בארתי לך שהלכה כרבי יהודה באלו הדברים כולם אבל לא בב' ימים טובים של ר"ה לפי שהן קדושה אחת: 
+
+
+Mishnah 9
+
+<b>רבי דוסא בן הרכינס אומר העובר לפני התיבה כו':</b><br>ר' דוסא כלל בזה המאמר ב' דעות האחת שהוא מזכיר של ראש חדש בראש השנה והשנית שמתנה בראש השנה ואומר אם היום אם למחר. והעיקר אצלנו מה שזכרתי לך כי ב' ימים טובים של ר"ה קדושה אחת הן והתנאי אינו מותר בהם והטעם גזרה שמא יקלו בהם עמי הארץ כשישמעו שהוא ספק ונחוש לזה בר"ה כי אפילו בזמן שהיו עושין על פי הראיה היו עושין ר"ה ב' ימים ברוב. והעיקר אצלנו גם כן שלא יזכור ראש חדש בתפלת ר"ה אלא אומר זכרון אחד ועולה לכאן ולכאן ואמר בכסה ליום חגנו חג שראש חדש מתכסה בו. הנה נתבאר לך כי דברי ר' דוסא דחויים מהכל: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>מי שהוציאוהו נכרים או רוח רעה אין לו אלא כו':</b><br>רוח רעה קורין כל היזק שאינו בא מיד האדם מאיזה סבה שתהיה וכשיצא אדם חוץ לתחום ברצונו אין לו אלא ד"א אפילו הושב שלא ברצונו וכן אם יצא שלא ברצונו וחזר ברצונו. ופרנדיסין שם מקום והפליגה שם להולכת הספינה בים. ודע כי ר"ע ורבי יהושע חלקו על ר"ג ורבי אלעזר בן עזריה בספינה שהיא בנמל שהיא דומה לדיר וסהר אבל ספינה מהלכת ד"ה מותר להלך בכולה ולפיכך אמרו שרצו להחמיר על עצמן כי אפילו לדעתם מותר להלך בכולה וטעם מחלקותם כי ר"ע ורבי יהושע אומרים אם אתה מתיר לו להלך בדיר וסהר שיש לו מחיצות כמו כן ילך בבקעה אם יונח שם ואינו רשאי ללכת בה אלא ד"א ויאסרו דיר וסהר כדי שלא יתערב דינם בדין בקעה ור"ג ורבי אלעזר בן עזריה אינם רואים בזו הגזרה והלכה כר"ג ורבי אלעזר בן עזריה בכל המאמר: 
+
+
+Mishnah 2
+
+<b>פעם אחת לא נכנסו לנמל עד שחשכה כו':</b><br>קורין נמל למקום שהספינות נסתרות שם מן הרוח ויוצאות משם ליבשה ואמרו הייתי מסתכל כ"ז לפי שאפשר לדעת מרחק איזו מקום שתרצה ממה שישיגהו העין בכלים יעשו אותן בעלי התשבורת ויושג זה באותו הבריח שהוא בכלי נחשת שמסתכלין בו החוזים בכוכבים ונקרא בערבי אצטרל"ב ואיני רוצה להאריך ולהזכיר איך יושג כי זה הדבר בזה הענין ארוך ואפילו באריכות לא יבין זה אלא מי שידע בחכמת התשבורת וידע מה שיתחייב מן היחוס בדמיונות הדומין זה לזה ואיך יצא הצלע שאינו ידוע כשתדע צלעות אחרות שיהיה להם ענין ומה שישתתף חכמת התשבורת לזו החכמה ימצא זה הענין קרוב ואינו צריך אריכות. ודע כי הנמל אינו מוקף מחיצות כי אילו היה מוקף היה מותר לדעת רבן גמליאל ואפילו לא היה בתוך התחום עד שלא חשכה כאשר ידעת מסברתו בדיר וסהר שאומר מהלך את כולה וכן נתבאר בירושלמי: 
+
+
+Mishnah 3
+
+<b>מי שיצא ברשות ואמרו לו כבר נעשה מעשה כו':</b><br>רוצה באמרו ברשות כי התורה נתנה רשות לעשות מצוה או להציל מיד הגיים או מן הנהר. וכשאומרים לו כבר נעשה המעשה שהיית יוצא לעשותו יש לו להלך ממקומו שהיה שם כשאמרו לו כבר נעשה המעשה אלפים אמה לכל רוח ואם יש בינו ובין המקום ששבת בו פחות מארבעת אלפים אמה ממקומו וכשיהלך אלפים אמה ממקומו כמו שאמרנו ישאר בינו ובין מקום שביתתו פחות מאלפים כבר הגיע לו תחומו שהיה לו מערב שבת ויש לו להגיע למקום שביתתו ויהלך ממנו אלפים אמה לכל רוח כאשר היה מקודם וזהו ענין אמרם ואם היה בתוך התחום כאילו לא יצא ומה שאמרו שכל היוצאין להציל חוזרין למקומן אינו ראיה שידמה לדין שקדם זכרו אבל הוא דין אחר שיש בו קולא על מי שיצא ברשות התורה והביא ראיה עוד להקל על מי שיצא ברשות וכמו כן מי שיצא להציל נפשות מישראל וזהו ענין אמרם להציל. ונתנו להם רשות כלומר למצילין שיחזרו בכלי זיין עד שיגיעו למקומן וכן אמרו חוזרין בכלי זיינן למקומן: 
+
+
+Mishnah 4
+
+<b>מי שישב בדרך ועמד וראה כו':</b><br>רבי מאיר אומר כי לפי שלא ידע שהיה קרוב למדינה ושהיה בתוך התחום לא חשב להכנס במדינה ולא קנה שביתה בעיר ולפיכך אין לו ללכת אלא אלפים אמה לכל רוח וילך עד המקום שהגיע אליו סוף התחום ואסור לו להלך בכל המדינה ורבי יהודה אומר כי הוא אפילו לא חשב על זה כיון שהוא בתוך התחום קנה שביתה בעיר עם אנשי העיר ויכנס ויהלך בכל המדינה וילך חוצה לה אלפים אמה לכל רוח. והלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+<b>מי שישן בדרך ולא ידע שחשכה כו':</b><br>רבי יוחנן בן נורי אומר נכסי הפקר קונין שביתה במקומן ואין דרך לטלטלם אלא אלפים אמה לכל רוח וכמו כן האדם כשאין לו דעת בשעת העירוב רוצה לומר כשהיה ישן הרי הוא כנכסי הפקר שאין להם דעת בעלים ויש לו אלפים אמה לכל רוח. וחכמים אומרים נכסי הפקר אין קונין שביתה במקומן אלא מי שזכה בהם וקנה אותן יש לו להוליכם בכל מקום שיש לו ללכת וזהו ענין אמרם הרי הוא כרגלי כל אדם ולפיכך כשהאדם ישן בשעת העירוב הוא כמו נכסי הפקר שאין להם דעת ולא קנה שביתה ולא ילך אלא בארבע אמות. והלכה כרבי יוחנן בן נורי במה שאמר בכאן והלכה כחכמים בנכסי הפקר שהם כרגל כל אדם וזה קולא ולקחנו הקולא משתי הדעות: 
+
+
+Mishnah 6
+
+<b>היו שנים מקצת אמותיו של זה בתוך אמותיו של זה כו':</b><br>זו המשנה כוללת שבת ויום טוב והוא כי האדם בשבת מותר לו הטלטול בארבע אמות בלבד וכאן מדבר כשאירע השתוף לשני בני אדם ונשתמשו במקום המשותף וזה מבואר וכן אם נפל השתוף באלפים אמה אשר לכל אחד שמותר להם להשתמש במקום המשותף ביום טוב וכבר היתה מחלוקת בין רבי שמעון וחכמים בשלש חצירות פתוחות זו לזו וערבו שתים החיצונות עם האמצעית כי חכמים אומרים שלשתן אסורות ורבי שמעון אומר שתים החיצונות בלבד אסורות זו עם זו וכששמע אותם רבי שמעון שהורו בדומיהן בזה הדין במאמרם היו שלשה והאמצעי מובלע בינתיים התחיל להשיב עליהם ואמר להם הלא זה שוות כשלש חצרות פתוחות זו לזו ומפני מה אתם חלוקים עלי בזה בדין שלש חצירות וחכמים חולקים עליו שם לפי שהם אומרים אם התירו לבית החיצון להשתמש עם האמצעי והאמצעי עם החיצון האחר שמא ישתמש אחד מן החיצון עם החיצון האחר ולא יערערו עליו אנשי אותה האמצעית לפי שיחשבו שהוא מהם לרוב השוכנים שם אבל בכאן שאין שם אלא שלשה אנשים כל אחד מהם נחפז על חבירו ולא יניחנו לעבור גבולו ואם שגג יזכירנו. והלכה כרבי שמעון באמרו כי שתים החיצונות בלבד אסורות זו עם זו: 
+
+
+Mishnah 7
+
+<b>מי שבא בדרך וחשכה לו והיה מכיר אילן או גדר כו':</b><br>העיקר אצלנו מה שאגיד לך הוא כי כל האדם ובלבד כשהוא בדרך לפי שהוא עני מותר לו לערב ברגליו כאשר יתבאר ויש בינו ובין מקום שהוא רשות היחיד פחות מאלפים אמה והוא היה יודע אותו מקום ואמר שביתתי במקום פלוני ר"ל באותו מקום קנה שביתה שם וכאילו הניח עירוב ויש לו ללכת בכל המקום וחוצה לו אלפים אמה ובתנאי שיהיה עוד היום גדול כשקנה שביתה באותו מקום כדי שיוכל להגיע לאותו מקום ואפילו בתכלית המרוצה קודם הכנסת שבת ויחשב לו כאילו הגיע שם וכמו כן אם קנה שביתה ברה"ר מקום ידוע כמו עיקר אילן או גדר יש לו באותו מקום ארבע אמות ואלפים אמה חוץ לאותן ארבע אמות ולפי שאמר תחתיו והוא אינו מסויים לא אמר כלום ואין לו ללכת אלא לעיקרו של אילן בלבד ולא ילך משם לביתו אלפים אמה ולא הארבע אמות שיש לו לשם בלי מסויימות עד שנמדוד משם אלפים אמה וזהו כשיש תחת האילן שמנה אמות או יותר שבהם יפול הספק ולא נודע באיזה מקום קנה שביתה אבל אם יש תחת האילן פחות משמנה אמות יש לו ללכת משם לביתו אלפים אמה כי כשתקח מהם ארבע אמות שהוא שיעור מקום שביתתו תמצא קצתם משותפים עם הארבע אמות שיש לו לשם וכל זה כשישאר מן היום שיעור שיוכל להגיע לאותו מקום במרוצה כמו שזכרנו: 
+
+
+Mishnah 8
+
+<b>אם אינו מכיר או שאינו בקי בהלכה כו':</b><br>או אינו בקי בהלכה פירושו שלא ידע כי יש לאדם שיתן מקום שביתתו במקום רחוק ממנו מלבד המקום שהוא עומד בו. ואמרו כטבלא מרובעת לפי שאי אפשר במלאכה לעשות מרובע בדיוק ולפיכך הודיע שדי לנו שיראה כמרובע כפי היכולת האדם כמו הלוחות המרובעות שהכוונה בהם הרבוע כפי היכולת. נשכר את הזויות רוצה לומר את הארבע תוספות שיש במרובע על העגול שבתוכו ואותן התוספות הן בזויות המרובע ולפכך קראן זויות. (וזו היא צורתה) <img src="data:image/png;base64,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"> והלכה כחכמים:
+
+Mishnah 9
+
+<b>וזו היא שאמרו העני מערב ברגליו כו':</b><br>זה המאמר חוזר על המאמר שהזכיר כבר ואמר שביתתי במקומי זכה לו מקומו אלפים אמה לכל רוח. ורבי מאיר אינו מתיר זה המעשה אלא לעני לפי שאין לו יכולת לערב על הפת אבל מי שיש לו יכולת יש לו להניח עירוב במקומו על כל פנים ואז יוכל ללכת אלפים אמה לכל רוח לפי שדעת רבי מאיר עיקר עירוב בפת ונותן רשות לעני שיאמר שביתתי במקומי בלבד להקל על העני ורבי יהודה אומר כי עיקר העירוב ברגל ולהקל על העשיר שיתן פת ביד שלוחו וישים השליח אותו הפת במקום ותהיה לו שביתה באותו מקום וילך משם אלפים אמה לכל רוח. ואון מחלוקת בין רבי יהודה ורבי מאיר כי כשהוא מכיר אילן או גדר או מקום מוקף מחיצה ואמר שביתתי במקום פלוני אין מספיק זה אלא לעני אבל עשיר מוכרח הוא שיגיע פת למקום שביתתו. והתירו זה למי שבא בדרך לפי שהוא עני כי אין לו יכולת להגיע שם ולהניח שם פת. והלכה כרבי יהודה: 
+
+
+Mishnah 10
+
+<b>מי שיצא לילך בעיר שמערבין בה והחזירו חבירו כו':</b><br>עיקר זה המאמר כי בני העיר עשו אותו שליח לעשות להם עירוב למדינה אחרת שהיא יושבת להם ברחוק שני תחומין כדי שיוכלו ללכת ממחרת חוץ למדינה ארבעת אלפים אמה וזה השליח כשיצא ללכת (ממחרת) חוץ למדינה החזירו חבירו למדינה קודם שיגיע ולא עירב רבי יהודה אומר כיון שיצא ונכנס בדרך לקנות בו שביתה ברחוק אלפים אמה קנה לשם שביתה לפי שהוא עני כאשר הקדמנו לומר שהוא קונה שביתה ברחוק מקום בלבד כשהוא יוצא לדרכו והחזיק לו בדרך כיון שיצא בזאת הכוונה יש לו ללכת חוץ לאותה מדינה ארבעת אלפים אמה ואנשי המדינה ששלחו אותו לא נגמר עירובם ולפיכך אין הולכין חוץ לאותה מדינה ארבעת אלפים אמה אבל הולכים חוץ למדינתם אלפים אמה לכל רוח בלבד. ור"מ אומר כי זה השליח מאחר שהיה לו לערב ולא עירב נדון אותו להחמיר ולא ילך אלפים אמה לכל רוח כמו אנשי המדינה שעשו אותו שליח אלא ילך אלפים אמה לאותו רוח ששלחו אותו לערב בו וברוח האחר שכנגדו ילך כמו שהיה הולך אילו היה מערב וזה הוא חמר גמל כמו שבארנו במה שקדם. והלכה כר' יהודה: 
+
+
+Mishnah 11
+
+<b>מי שיצא חוץ לתחום אפילו אמה אחת כו':</b><br>רבי אליעזר סובר כי יש לאדם במקומו ארבע אמות והוא באמצען וכשהוא חוץ לתחום שתי אמות הנה נפל השתוף בין ארבע אמות שלו ובין סוף התחום ולפיכך יכנס. ממצין את המדות פירושו שאין המשוחות מדקדקים במדות להגיעם עד סוף התחום אבל מודדין פחות מן השיעור הראוי ומחסרין מכל חבל וחבל מעט מפני מה שאירע במקומות הנמוכים והגבוהים ויגרעו מן האלפים אמה אמות להחמיר לפיכך היה מתיר רבי שמעון להכנס. ואין הלכה כרבי אליעזר ולא כרבי שמעון: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כיצד מעברין את הערים בית נכנס בית יוצא כו':</b><br>ענין מעברין הוא שיחברו למדינה דבר אחד כמו העובר שהוא נוסף בגוף אמו ותהיה המדידה חוץ לאותו דבר הנוסף. ואמר בכאן כי אם יהיה בית חוץ למדינה ובית תוך המדינה (כזו הצורה) <img src="data:image/png;base64,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"> שנמוד חוץ מן הבית היוצא מן המדינה כדי להוסיף לאנשי המדינה שבעים אמות. וכן כשהוא פגום והוא בנין חרוב או גדודיות הוא מה שיש לו שלשה גדרים בלבד. וגשרים ידוע. נפשות מקומות יוצאים מן הארץ ומתנאי שיהיה שם בית דירה ואמרם עושין אותה כטבלא מרובעת ר"ל כי כשתהיה המדינה עגולה שיעשו בה מרובע דבק לה ואז ימדדו חוץ למרובע אלפים אמה לכל רוח ומרויחין אנשי המדינה אותו התוספת שיוסיף המרובע על העגולה שבתוכו: 
+
+Mishnah 2
+
+<b>נותנין קרפף לעיר דברי רבי מאיר כו':</b><br>קרפף הוא צלע מצלעות מרובעות מדתו בית סאתים והוא שבעים ושירים וכבר ביארנו זה בפ"ב [משנה ה'] מזאת המסכתא וביארנו כי אותם השירים שני שלישים בקרוב. ודעת רבי מאיר שצריך להתרחק מן המדינה שבעים ושירים ואז ישער אלפים אמה תחום וראייתו על זה מלשון התורה [במדבר לה] מקיר העיר וחוצה רוצה לומר כי המדה נופלת חוץ לעיר וחכמים אינן סוברין כן אלא כשיש בין שתי המדינות שיעור שתי קרפיפות או פחות כל שהוא שהם כמדינה אחת וימדדו אלפים אמה לכל רוח חוץ לשניהם ווהיה מותר לכל אחת מהם שתלך לאחרת וחוצה לה אלפים אמה וזהו ענין אמרם עושה קרפף לשתיהן להיות כאחת כלומר כשיש ביניהם זה הריחוק אז יתן לכל אחת קרפף וידבקו יחד ויהיו כמדינה אחת. ואין הלכה כרבי מאיר: 
+
+
+Mishnah 3
+
+<b>וכן שלשה כפרים המשולשין כו':</b><br>כשהן השירים שני שלישים הוא מבואר שיהיה שיעור שתי קרפיפות מאה ואחת וארבעים ושליש והכוונה כי כשיש בין שנים החיצונים מן המרחק שיעור כשנדמה האמצעי שהוא ביניהם יהיה הנשאר בינו ובין כל אחד מהם שתי קרפיפות מכל צד ובתנאי שני שיהיה האמצעי בינו ובין כל אחד משנים החיצונים אלפים אמה או פחות ואז ישובו השלשה כמו מדינה אחת ותהיה המדידה חוצה להם <img src="data:image/png;base64,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"> :  
+
+Mishnah 4
+
+<b>אין מודדין אלא בחבל של חמשים אמה כו':</b><br>זה החבל ראוי להיות מפשתים וברור הוא כי בכל מדידה יפול בה מעט קירוב ולפיכך התנה שלא יוסיפו על אורך זה החבל ולא יגרעו ממנו. ואמרם ולא ימדוד אלא כנגד לבו רוצה לומר שיתפוש קצת החבל לעומת לבו לא עליו ולא תחתיו. וענין אמרם מבליעו שיפרוש החבל עליו מלמעלה ולא יצטרך למדידת עומק הגיא או גובה הגדר וזה יתכן ר"ל שיהיה רחב הגיא חמשים אמה או פחות שהוא שיעור החבל וכמו כן גובה הגדר ואם לא יתכן ימדוד אותו כאשר נפרש לקמן וזה שאמר הגיע להר מבליעו בתנאי שיהיה גבהו על הארץ כדי שימצא כשימוד מארכו בארץ חמש אמות שימצא בגובה הקו הנופל על קצה החמש אמות על זויות עומדת עשרה טפחים אבל אם יהיה גבהו על הארץ כדי שימצא גבוה עשרה טפחים באותו קו הנופל ויהיה ממנו לקצה ההר פחות מחמש אמות הרי הוא כמו הגדר הגבוה העומד על שטח הארץ ולא יצטרך להבליעו אלא יקח אותו באומד. ובלבד שלא יצא חוץ לתחום רוצה לומר שלא יעמוד אותו המודד חוץ לתחום כשירצה להעביר החבל על המקום הגבוה לראות לאיזה מקום יגיע וזה מפני שנחוש שמא יראה אותו שום אדם כשהוא מודד ויחשוב כי במקום עמידתו הגיע תחום שבת. שמעתי שמקדרין בהרים רוצה לומר האומד והקירוב וקודר בלשונם המחתך ומקדרין מחתכין המדה ופירשו בגמרא זה הענין והוא שיקחו חבל מארבע אמות ויעמוד אחד במקום הגבוה מן ההר והשני במקום הנמוך ממנו ויתן העומד במקום גבוה קצה החבל נגד רגליו והעומד במקום נמוך יתן קצה החבל לעומת לבו ויתרחק ממנו כשיעור אורך החבל וככה ימדדו אותו כולו ד' אמות על זה הקרוב עד שיודע כמה יפסוק מתחום שבת והלכה כר' דוסתאי: 
+
+
+Mishnah 5
+
+<b>אין מודדין אלא מן המומחה כו':</b><br>מומחה הוא האדם החכם המהיר במלאכתו באיזו מלאכה שתהיה או בחכמה מן החכמות ורוצה בכאן שיהיה חכם בתשבורת מהיר במדידת הקרקעות. ומה שאמרו שומעין למקום שריבה פירשו אותו בגמרא שאם אמר שבכאן הוא תחום שבת והוא פחות מן השיעור שהיינו חושבים או אם אמר שבכאן תחום שבת והוא יותר ממה שהיינו חושבין כמו שנאמין אותו ונסמוך עליו שיהיה המקום פחות ממה שהיינו חושבין כמו כן נסמוך עליו שהוא יותר ממה שהיינו חושבין קודם לכן ושיעור הבבא השניה מזו המתני' כך ריבה אחד ומיעט אחד שומעים למרבה רוצה לומר אם באו שנים וחלקו זה על זה וכל אחד מהם מומחה שנסמוך ונעשה כדברי המיקל: 
+
+
+Mishnah 6
+
+<b>עיר של יחיד ונעשית של רבים מערבין את כולה כו':</b><br>העיקר אצלנו כי עיר של רבים כשיש לה שני שערים יכנסו בני אדם על האחת ויצאו על השנית שאין עושין לכולה עירוב אחד כדי שלא ישתמשו בני אדם ברשות הרבים דעלמא והם אינם יודעים כי העירוב הוא שהתיר להם התשמיש בתוכה ולפיכך חובה להניח ממנה שיור בלא עירוב כדי שלא ישתמש אותו השיור עם המדינה להודיע כי העירוב הוא שהתיר לנו התשמיש בתוכה והודיענו כי כשהיתה העיר מקודם לכן של רבים אפילו היא היום של יחיד שהיא צריכה לשיור על כל פנים כמו שהיתה מקודם אבל אם היתה של יחיד מקודם שהיה אפשר לעשות עירוב אחד בכולה תשאר כמו שהיתה אפילו היא עכשיו של רבים ואם יש לה פתח אחד בלבד אפילו היתה של רבים אינה צריכה שיור ומחלוקת רבי יהודה ורבי שמעון בשיעור השיור שישאר בה בלא עירוב והיתה בארץ יהודה עיר ושמה חדשה והיו בה חמשים דיורין והיא היתה עיר קטנה שבכל ארץ יהודה ופסק ההלכה אפילו בית אחד בחצר אחת הוי שיור: 
+
+
+Mishnah 7
+
+<b>מי שהיה במזרח ואמר לבנו ערב לי במערב כו':</b><br>עבורה של עיר היא התוספת שמוסיפין על המדינה ואז יהיה מדת אלפים אמה לכל רוח שוה עם הנוסף עליה כשהיא עגולה ונרבע אותה או שיש בתים חוצה לה כמו שביארנו בתחלת הפ' שתצא המדה מן הבית החיצון וכשנתן העירוב באותה התוספת הרי הוא כאילו לא עשה עירובו והוא כמו אנשי המדינה וילך אלפים אמה לכל רוח. ואמרם חוץ לתחום אינו רוצה לאלפים אמה אבל רוצה חוץ לעיבורה של עיר שבו קדם דברינו. מה שנשכר הוא מפסיד לפי שאם עשה עירובו ברחוק אלף אמה ע"ד הדמיון מביתו שיש לו במדינה ברוח מזרח יש לו ללכת במזרח ג' אלפים אמה אלף עד העירוב ואלפים ממקום העירוב ולא ילך ברוח אחר ר"ל ברוח מערב אלא אלף ואותן האלף שהרויח במזרח הפסיד אותן במערב וכבר ביארנו זה הענין פעמים ודע כי זה הדבר יהיה כאשר אמרנו בתנאי כי כשנמוד ממקום העירוב שנתן אותו על דרך הדמיון במזרח המדינה אלף אמה הגיע המדה לסוף המדינה או חוצה לה אבל אם הגיע המדה לקצת המדינה הרי הפסיד כל המדינה ואין לו ללכת במדינה לצד המערב אלא לסוף אלפים ממקום העירוב וזכור זה העיקר: 
+
+
+Mishnah 8
+
+<b>אנשי עיר גדולה מהלכין את כל עיר קטנה כו':</b><br>זו המשנה היא צריכה לשיעור ואני אבאר שיעורה אחרי עיקרים שאתה צריך לעמוד עליהם והם כי מי ששבת במקום שיש לו אלפים אמה לכל רוח כאשר נתבאר פעמים וכשמדד אלפים אמה ממקום אחד והגיע סוף האלפים לקצת המדינה או מערה אין לו ללכת אלא למקום שהגיע שם המדה ולא ילך במדינה כלל ולא במערה ואם הגיע המדה לסוף המדינה או חוצה לה ונכנסת המדינה כולה או המערה תוך אלפים נחשוב לו המדינה כולה ד"א ותכלה מדתו חוצה לה ואם יהיה ע"ד דמיון בין מקום השביתה ובין המדינה מאה אמה ונכנסת המדינה תוך האלפים ילך המדינה כולה וחוצה לה אלף ושמונה מאות ותשעים ושש אמות לפי שנחשוב המדינה כולה כד' אמות וזה הדין בעצמו הוא דין מי שימוד ממקום העירוב אלפים אמה שיש לו ללכת ממקום העירוב ונזדמנה באמצע מדינה או מערה וזהו שקוראים אותו מודד אבל מי שנתן העירוב שעשה במדינה יש לו ללכת אותה מדינה כולה וחוצה לה אלפים אמה ואפילו היתה כמו נינוה ולפי אלו העיקרים כשיהיו שתי מדינות קרובות האחת גדולה והשנית קטנה בענין כי כשנמדוד חוץ לגדולה אלפים אמה תהיה הקטנה נבלעת תוך אותן האלפים אמה וכשנמדוד חוץ לקטנה אלפים מגיע המדה לקצת המדינה הגדולה כפי אלו העיקרים שהקדמנו מותר לאנשי הגדולה שיהלכו הקטנה כולה ואנשי הקטנה לא ילכו הגדולה כולה אלא עד מקום שתגיע מדתם וכל זה כשנמדוד אלפים אמה אבל כשנתנו אנשי המדינה העירוב במדינה אחרת מהלכין את כולה וחוצה לה. א"כ שיעור זאת המשנה ובאורה בזה הלשון אנשי עיר גדולה מהלכין את כל עיר קטנה ואין אנשי עיר קטנה מהלכין את כל עיר גדולה בד"א במודד אלפים אמה חוץ לתחום אבל הנותן את עירובו בין נתנו אנשי העיר גדולה את עירובן בקטנה בין נתנו אנשי עיר קטנה עירובן בגדולה מהלך כל המדינה שהניח בה העירוב כיצד מי שהיה מעיר גדולה וכו'. וחלק רבי עקיבא על זה לפי שהוא סובר כי אפילו נתן האדם עירובו ברה"י אינו הולך אלפים אמה אלא ממקום העירוב. ואין הלכה כרבי עקיבא: 
+
+
+Mishnah 9
+
+<b>אמר להן ר"ע אי אתם מודים לי בנותן כו':</b><br>אמרו כי מערה אין בה דיורין ואינה ראויה לדיורון רוצה לומר כשנפסדו המחיצות אבל כשנשארו המחיצות אפילו היא בלי יושבים מהלך את כולה וחוצה לה וכן מי שהניח עירובו או שבת במדינה ריקנית חריבה אם נשארה חומתה מהלך את כולה וחוצה לה אלפים אמה לדעת החכמים. ואמרם נמצא קל בתוכה מעל גבה כי על גבה ממקום עירובו בלבד ילך וכשנתן עירובו בתוכה ילך אלפים אמה חוצה לה. ואמרם למודד שאמרו כבר פירשנו אותו שהוא עד סוף אלפים אמה בלבד ילך למקום שיכלו ואם כלו למקצת המערה אין לו ללכת בכולה: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>הדר עם הנכרי בחצר או עם מי שאינו מודה כו':</b><br>העיקר אצלנו דירת נכרי לא שמה דירה ומן הדין היה שלא נצטרך עמו לערוב לפי שלא קנה כלום כדי שנצטרך לקחת ממנו רשות אבל נתנו לו דירה ואמרו שהוא אוסר ואין לנו דרך לעשות עירוב עמו עד שנשכור רשותו להודיענו שהנכרי אינו משכיר מפני שחושש מזה לשום תחבולה או הערמה או שיבא עליו שום נזק א"כ אין שום דרך יתכן לערב עמו וכשידע זה הישראל לא ישכיר מדור בביתו לעובד כוכבים וזה ההרחק כולו גזירה שמא ילמוד ממעשיו והעיקר אצלנו כמו כן כי העובדי כוכבים אין מתיחדין עמהם מפני שמקצתן היו חשודין על שפיכות דמים על כן אמר ר' אליעזר בן יעקב כי כשיהיה א' נכרי וא' ישראל אינו אוסר עליו לפי שאין אנו צריכין בזה שנאמר אוסר ושלא ישכיר ממנו כדי שלא ילמד ממעשיו כי מפנים אחרים ימנע הישראלי לדור עם העובד כוכבים יחד לפי שהיה חשוד על שפיכות דמים אבל אם היו ב' ישראלים שמותר להם להתייחד עמו אז נאמר אוסר כדי שלא ידור עמו גזרה שמא ילמד ממעשיו ותנא קמא אומר אפילו א' עובד כוכבים וא' ישראל שמא יחזק לבו ויתחזק לדור עמו לבדו בדיעבד. וממה שאתה צריך לדעת כי העיקר אצלנו ישראל נותן רשות ומבטל רשות ובנכרי עד שישכור. ונתינת רשות הוא שיעשה עירוב מערב שבת וכבר קדמו דיניו. ומבטל רשות הוא שיאמר אותו שלא עירב מע"ש עם אנשי החצר או המבוי בטלתי רשותי לכם ומותר להם להשתמש ואסור עליו ומותר לו לאדם לבטל רשותו בשבת. והעיקר אצלנו מבטלין וחוזרין ומבטלין רצה לומר שיבטל ראובן לשמעון עד שישלים שמעון עסקיו בחצר ואח"כ ישוב ויבטל שמעון רשותו לראובן וזה שאמרנו שוכרין מן הנכרי ואפילו בדבר מועט ושוכרין ממנו בשבת. והלכה כר' אליעזר בן יעקב: 
+
+
+Mishnah 2
+
+<b>אמר ר"נ מעשה בצדוקי אחד שהיה דר עמנו כו':</b><br>פירוש צדוקי הוא מיוחד לצדוק תלמיד אנטיגנוס איש סוכו והוא היה ראשון לכופרים בתורה ועוד אבארנו במקומו [אבות פ"א מ"ג] והיה רבן גמליאל סובר שאינו כנכרי והביא ראיה מזה המעשה ונחלקו ר' מאיר ור' יהודה במאמר רבן שמעון אביו של ר"ג איך היה. ר' מאיר שאמר המאמר הראשון אומר כי זה הצדוקי ביטל להם רשותו ואמר ר"ש מהרו והוציאו את כל הכלים למבוי כדי שתתקיים לכם חזקה במבוי בתשמיש וכשיוציא הוא אח"כ לא יאסור עליכם התשמיש כי העיקר אצלנו מי שביטל רשותו ואח"כ נשתמש במזיד הרי בטל מה שעשה מבטול רשותו ואוסר עליהם [*אולי צ"ל אם לא קדמו] אפילו קדמו אותם שביטל להם רשותו ומפני זה צוה להם רבן שמעון שיקדימו אותו בתשמיש ונפקא לן מינה שהוא כישראל הלא תראה כי בישראל בטל רשותו ורבי יהודה אומר כי רשב"ג דברו היה בערב שבת כי הוא אמר לאנשי המבוי עשו צרכיכם במבוי עתה עד שלא יצא היום ויאסור עליכם כלומר קודם הכנסת שבת ויראה מזה שהוא כנכרי. ופסק ההלכה כי כל בר ישראל מאיזה כת שיהיה אם הוא מחלל שבת בפרהסיא לא יעשו עמו עירוב ולא יבטל רשותו ושוכרין ממנו כנכרי ואם אינו מחלל שבת בפרהסיא ובתנאי שלא יהיה עובד ע"ז הרי זה ראוי שיבטל רשותו לנו אבל אינו נותן רשות אלא אם היה מודה בעירוב ר"ל מאמין בו ויתבאר לך מכל זה כי פושע ישראל כשאינו מחלל שבת בפרהסיא ולא עובד ע"ז מבטל רשות ואינו נותן רשות ולא שוכר וזהו הפסק האמתי: 
+
+
+Mishnah 3
+
+<b>אנשי חצר ששכח אחד מהן ולא עירב כו':</b><br>זהו המקום שיעדתי לך לבאר בו ענין מבטל רשות וכבר קדם בזה הפרק כאשר הודעתיך כי האדם יבטל רשותו בשבת וכל השוכנים בבית יש לכל אחד מהם רשות בחצר ורבי אליעזר סובר כי מי שביטל רשותו סתם כמו כן ביטל ביתו ורשות חצירו וחכ"א כי הוא רשות חצירו ביטל רשות ביתו לא ביטל אבל כשפירש ואמר שבטל רשות ביתו וחצירו או אחד מהם בלבד הוא מה שבטל אין מחלוקת ביניהם בזה וכבר בארנו בסוף הפרק השני מזאת המסכתא שאין הלכה כר"א וזאת המשנה היא לחכמים ובמי שבטל רשותו בסתם ולפיכך ביתו אסור לו ולהם ומותר לכולם להשתמש בחצר ובדיורין שלהם ומפני זה התרנו לזה שבטל רשותו להשתמש ברשות אלו האנשים שבטל להם לפי שאנו חושבין אותו כאורח אצלם. ואמרו נתנו לו רשותם רוצה בו שיבטלו רשותם לאותו היחיד שלא עשה עירוב ויהיה מותר לו להשתמש בכל החצר ובביתו בלבד לא בבתיהם אלא אם פרשו שהם בטלו לו רשות בבתיהם כאשר הזכיר מעיקר דעת החכמים ומה שאין אנו אומרין כי אלו שבטלו רשותם שיהיה מותר להם להשתמש בבית אותו שבטלו ושנאמר שהם אצלו כאורחים לפי שלא נחשוב רבים כאורחים אצל יחיד. ואמרו היו שנים אוסרים זה על זה ר"ל כששכחו שנים מאנשי חצר ולא עירבו שאינם יכולים אותם שעירבו לבטל רשותם לאותם השנים שלא עירבו לפי שהם כשבטלו לאחד מהם הוא אוסר עליו התשמיש כשבטלו רשותם לו מן הטעם האחר שהוא אחד מהם שלא עירב ואפילו חזר האחד וביטל רשותו לו אסור לו להשתמש לפי שבשעה שבטלו המערבים לא הותר התשמיש וזהו אמרם ושנים אין נוטלין רשות ויתבאר לך מזה כי אנשי חצר כשעירבו קצת ונשארו קצת בלי עירוב ויהיו הנשארים יותר מאחד כי אותן שלא עירבו מבטלין רשותן למערבים ואותם שעירבו לא יבטלו רשותם לאותן שלא עירבו כי שנים שלא עירבו אין נוטלין רשות כשנתן להם וממה שאתה צריך לדעת כי מבטל רשות לבני חצר צריך לבטל רשות לכל אחד ואחד בפירוש: 
+
+
+Mishnah 4
+
+<b>מאימתי נותנין רשות בש"א מבעוד יום כו':</b><br>כבר הודעתיך כי האדם הנותן רשותו הוא שאנו קוראים אותו מבטל רשות והמקבל אותו רשות יקרא נוטל רשות א"כ מבטל ונותן נופלים על ענין אחד. ובית שמאי אומרים כי מי שביטל רשותו הקנה אותו לזולתו ואסור להקנות בשבת ובית הלל אומרים כי לא הקנה אבל בטל רשותו וביטול רשות בשבת מותר וכשנשתמש אחר שבטל רשותו הנה בטל מעשיו כאשר בארנו במה שקדם ורבי מאיר קנס שוגג כדי שלא יהיה מזיד והלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+<b>בעה"ב שהיה שותף לשכניו לזה ביין ולזה ביין כו':</b><br>שותף ידוע. ואין הפרש בין שיערכו שניהם יינם או שיקנו כלי מלא יין בשתוף וזה הדבר הוא בשתופי מבואות ולפיכך אמר שותף ובתנאי שיהיה יינם של הג' ר"ל של בעה"ב ושני השכנים בכלי אחד ומה שאתה חייב לדעת בכאן כי שתופי מבואות יעשו במאכלים כמו שבארנו ממאמרם בכל מערבין ומשתתפין אבל עירובי חצירות אינם אלא בפת עכ"פ ועוד אוסיף לך ביאור במקומות ואנשי המבוי חייבין שיערבו בחצרות וישתתפו במבוי ואז ישתמשו בבתים ובמבוי ביחד אלא אם נשתתפו במבוי בפת לא יצטרכו עירוב בחצירות וסומכין על שתוף של מבוי ואין הלכה כר"ש: 
+
+
+Mishnah 6
+
+<b>חמש חבורות ששבתו בטרקלין אחד כו':</b><br>טרקלין בית רחב והוא בירת מלכים וכן ארמון של מלכים. וכשתבדיל בין כל חבורה וחבורה מחיצה המגעת לתקרה אין בזה מחלוקת שהן חייבין עירוב כל חבורה וחבורה לפי שהם נתיחדו והוי כאילו הם שרוים בעליות וחדרים. אבל המחלוקת כשהמבדיל בין כל חבורה וחבורה מחיצות שאין מגיעות לתקרה: 
+
+
+Mishnah 7
+
+<b>האחים השותפים שהיו אוכלים על שולחן אביהם כו':</b><br>שעור זאת המשנה כך האחין שאוכלים על שולחן אביהם או השותפים שהן אוכלים על שלחן אחד. ומה שאתה חייב לדעת כי זו האכילה שהם אוכלים ביחד אינו רוצה לומר שעירבו מאכלם או קנו אותו בשותפות כי אם כן הוא הרי הם כמו אדם אחד ואין צריכים אלא עירוב אחד אבל הכוונה בזה שהבנים נשכרים אצל האב או השותפין נשכרים אצל אחד מהם לפי שהתנה עמהם שיזון אותם ויעשו לו המלאכה פלונית ולפיכך כשהם ישנים בבתיהם צריכין עירוב לכל אחד ואחד כאשר נתבאר: 
+
+
+Mishnah 8
+
+<b>חמש חצירות פתוחות זו לזו ופתוחות למבוי כו':</b><br>העיקר אצלנו אין המבוי ניתר בלחי או קורה עד שיהיו בתים וחצרות פתוחות לתוכו אבל כשהיו חצרות פתוחות זו לזו ופתוחות למבוי הם כמו בית אחד ולא יתכן עירוב בזה המבוי כשהוא בלחי או קורה. וזאת המשנה כולה בנויה על העיקר שזכרנו שצריך עירוב בחצרות ושתוף במבוי וטעם זה כדי שלא לשכח התינוקות תורת עירוב. ולפי הענין נערב בחצרות כדי שיראו אותו התינוקות אף על פי שנשתתפו במבוי. ולפיכך כששכח אחד מבני החצר ולא עירב מותרין בחצר ובמבוי לפי ששתוף המבוי יספיק לו. ומה שאמרו כדי שלא תשתכח תורת עירוב הרי לא בטלה לפי שכולם עירבו בחצרות וזה היחיד אין משגיחין עליו: 
+
+
+Mishnah 9
+
+<b>שתי הצירות זו לפנים מזו עירבה הפנימית כו':</b><br>זו המשנה יש בה ג' מחלוקות והם כי ר"ע אומר רגל המותרת אוסרת וענין זה כי אפילו עירבה הפנימית שמותרת להשתמש בחצר שלה היא אוסרת על החיצונה אלא אם עשו שתיהן עירוב יחד. וחכמים סוברים כי אפילו רגל האסורה אינה אוסרת וענין זה שאפילו לא עשתה הפנימית עירוב שאסור עליה להשתמש בחצר שלה אינה אוסרת על החיצונה. אבל כשעשתה החיצונה לבדה עירוב הותר להם התשמיש וזהו ענין אין דריסת הרגל אוסרתה. ות"ק אומר רגל האסורה אוסרת ורגל המותרת אינה אוסרת ולפיכך אומר עירבה זו לעצמה וזו לעצמה זו מותרת בפני עצמה וזו מותרת בפני עצמה כי הפנימית לא תאסור לפי שהיא מותרת במקומה והלכה כת"ק: 
+
+
+Mishnah 10
+
+<b>שכח א' מן החיצונה ולא עירב כו':</b><br>זאת המשנה היא לת"ק שדבר קודם ולפיכך אמר שכח א' מן הפנימית ולא עירב שתיהן אסורות לפי שהיא רגל אסורה ואוסרת כאשר בארנו. ואמרם במקום א' רוצה בו החיצונה לבדה וקרא אותה מקום א' לשתופם יחד בתשמיש בו אבל כשהניחו שתיהן עירובן בפנימית ושכח א' מן הפנימית שתיהן אסורות כמו שבארנו. אבל כששכח א' מן החיצונה הפנימית מותרת. ואמרם ואם היו של יחידים רוצה בו שידור אחד בכל בית ר"ל הוא וכל אנשי ביתו שהם כמו אדם אחד כמו שבארנו: 
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>חלון שבין שתי חצירות ארבעה על ארבעה כו':</b><br>מערבין שנים הוא שתערב כל חצר לעצמה לבדה. ומערבין אחד הוא שיחשבו שתי חצרות כמו בית אחד. ואמרם פחות מארבעה או למעלה מעשרה אע"פ שזה ממה שקדם מן הדבור להודיעך כי צריך שיהיה החלון כולו למעלה מעשרה טפחים ואי אפשר להם בעירוב אחד אבל אם היה קצת חלל החלון תוך עשרה טפחים די להם שיעשו עירוב אחד לפי שאין ביניהם מחיצה וכבר בארנו כי המחיצה לא תהיה פחותה מעשרה טפחים: 
+
+
+Mishnah 2
+
+<b>כותל שבין שתי חצירות גבוה עשרה ורחב ארבעה כו':</b><br>אמרו ובלבד שלא יורידו למטה רוצה לומר שלא יוליכו מה שעל הכותל אל הדיורין שבבתים אבל להוריד משם לחצר הבית מותר וכשיש ברחב הכותל פחות מארבעה טפחים שהוא מקום פטור כאשר בארנו פעמים מותר להם להוציא מה שבבתים ולהניחו על אותו הכותל ומותר לאנשי הבית השני שיקחו אותו הדבר עצמו מעל הכותל ויכניסו אותו לבתיהם: 
+
+
+Mishnah 3
+
+<b>חריץ שבין שתי חצירות עמוק עשרה כו':</b><br>חריץ הוא החפירה בארץ והכל מבואר: 
+
+
+Mishnah 4
+
+<b>נתן עליו נסר שרחב ארבעה טפחים כו':</b><br>לוח הגג קורין אותו נסר וכשנתן עץ באורך החפירה אפילו היה רחב אצבע אינו צריך יותר שהרי חלק אותה חפירה ונשארה רחבה פחות מארבעה טפחים וכצוצרה וגזוזטרא אחד והיא תקרה בולטת מרשות היחיד על רשות הרבים וכבר בארנו בפרק אחד עשר משבת כי זאת הגזוטרא רשות היחיד גמורה והיתה יוצאת על רשות הרבים כמו בניני הצרפתים שבונים בזמננו זה בארץ ישראל וכבר באר הגמרא כי זה התנאי שהתנית המשנה כשיהיו הגזוזטראות זו כנגד זו ואז יספיק להם עירוב אחד אמנם כשיהיה ביניהם ריחוק שלשה טפחים או יותר אבל יש ביניהם פחות משלשה טפחים אפילו היו זו שלא כנגד זו מערבין עירוב אחד אם רצו לפי שהיא כמו גזוזטרא עקומה כמו שבארנו: 
+
+
+Mishnah 5
+
+<b>מתבן שבין שתי חצירות גבוה עשרה טפחים כו':</b><br>ר"ל במאכילין שיניחו בהמתן לאכול מן התבן מצד זו ומצד זו: 
+
+
+Mishnah 6
+
+<b>כיצד משתתפין במבוי מניח את החבית כו':</b><br>העיקר אצלנו כי עירובי תחומין ושתופי מבואות וערובי תבשילין כולם צריכין לזכות על ידי אחר וצריכין שיהיה הכלי שמקבצין בו שתופי מבואות גבוה מן הארץ טפח כדי שיראה מובדל. ומבואר הוא כי זה שאמרנו מזכה להם הוא כשיהיה אותו דבר שמשתתפין בו מאדם אחד אז יצטרך להעמיד אדם אחר שיזכה להם חלקם ויהיה במקומם אבל אם נתן כל אחד חלקו אין שם פנים למזכה: 
+
+
+Mishnah 7
+
+<b>נתמעט האוכל מוסיף ומזכה וא"צ להודיע כו':</b><br>כלל זה הדין הוא שאם יהיה השיתוף ממין אחד ואפילו אבד כולו א"צ להודיע ואם היו מינין הרבה וחסרו מוסיף ומזכה ואין צריך להודיע ואם נאבד כולו צריך להודיע וזה הוא כשיש לבית שני פתחים בשני מבואות לפי שכשעשה עירוב עם אנשי זה המבוי נאסר עליו התשמיש במבוי אחר ולפיכך צריך להודיע אליו כדי שנדע באיזה מבוי משני המבואות רוצה להשתמש אבל אם אין לו פתח אלא באותו מבוי בלבד אין צריך להודיע כי העיקר אצלנו זכין לאדם שלא בפניו ואין מחייבין אותו אלא בפניו: 
+
+
+Mishnah 8
+
+<b>כמה הוא שיעורו בזמן שהן מרובין כו':</b><br>מועטין הוא שיהיו פחות משמנה עשרה אדם ויתר על י"ח הם מרובים כי מזון שתי סעודות הם י"ח גרוגרות. ואמר להוצאת שבת ר"ל שהוא שיעור הוצאת שבת כאשר קדם לך במס' שבת: 
+
+
+Mishnah 9
+
+<b>א"ר יוסי בד"א בתחילת עירוב כו':</b><br>וזה העיקר שזכר שלא אמרו לערב בחצרות אלא שלא לשכח את התינוקות אמת לפי שהנערים הקטנים אינם יודעים מה שנגמר בין אנשי המבוי מן השתוף והוצרכנו לעירוב חצירות אע"פ שהם משתתפין במבוי כדי שלא ישכחו התינוקות במבוי תורת עירוב. ואין הלכה כרבי יוסי: 
+
+
+Mishnah 10
+
+<b>בכל מערבין ומשתתפין חוץ מן המים ומן המלח כו':</b><br>כבר קדם לך בתחילת פרק השלישי כי אמרם בכל מערבין ומשתתפין חוץ מן המים והמלח אין זה אלא בעירובי תחומין ושתופי מבואות ואין מחלוקת בזה אבל בכאן חלקו רבי אליעזר ורבי יהושע כי רבי אליעזר אומר שיספיק לעירובי חצירות בככר פרוסה והוא ענין כלל במאמרם בכל מערבין. ורבי יהושע אומר כי עירובי חצירות לא יספיק בשום פנים אלא בשלימה ואפילו תהיה שיעור מועט והטעם משום איבה כדי שלא יאמר אחד מן השכנים אני עושה שלימה ואתה פרוסה. והלכה כרבי יהושע: 
+
+
+Mishnah 11
+
+<b>נותן אדם מעה לחנוני ולנחתום כדי שיזכה לו עירוב כו':</b><br>כדי שיזכה בעירוב ענינו שיתן לו פת באותן מעות ומזכה לו על ידי אחר אף על פי שאינו מצוי לפי שמשעה שנתן לו המעות נגמר המקח מן התורה כאשר נבאר במקומו. וחכמים אומרים כי לא נגמר המקח עד שיקח הפת כאשר התנו חכמים במכירת המטלטלין מן המשיכה גזירה שמא יפשע החנוני ולא יזכה לו בפת על ידי אחר אבל אם נתן לבעל הבית וצוה עליו שיערב לו ויזכה לו על ידי אחר דיו אחר שצוה מן הטעם שזכר שאין מערבין לאדם אלא לדעתו ורבי יהודה חולק כאשר תראה. והלכה כרבי יהודה: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כיצד משתתפין בתחומין מניח את החבית כו':</b><br>מה שדמהו באמרו בית האבל ובית המשתה לפי שהם דבר מצוה והם גמילות חסדים כי העיקר אצלנו אין מערבין אלא לדבר מצוה ואמר כל מי שקבל עליו משחשכה אסור הני מילי כשלא הודיעוהו מבעוד יום אבל אם הודיעוהו מבעוד יום אפילו לא קבל עליו אלא משחשכה מותר. 
+
+
+Mishnah 2
+
+<b>כמה הוא שיעורו מזון שתי סעודות לכל אחד כו':</b><br>מה שהוצרכנוהו בכאן מזון שתי העודות לכל אחד לפי שענין עירובי תחומין הוא שיתן שביתת באותו המקום ויניח שם מזונו הצריך אליו לשבת. ורבי מאיר אומר כי האדם אוכל בשבת יותר למציאות הלפתן: פסול הגויה הוא כי מי שיאכל אוכלין טמאין יטמא גופו והוא יפסול את התרומה כאשר נבאר במסכת טהרות [פ"א מ"ג]. ואמר כי חצי פרס הנזכר בכאן לענין פסול הגוייה הוא כביצה ומחצה. והלכה כר' יוחנן בן ברוקה: 
+
+
+Mishnah 3
+
+<b>אנשי חצר ואנשי מרפסת ששכחו ולא עירבו כו':</b><br>מרפסת מקום גבוה בחצר הבית כמו קרקע גבוה י' טפחים ובו מדרגות עולין בהם לעליות וזה המקום גבוה מוקף בבנין ודרין בו. ונקרא מרפסת לפי שהוא מקום דריסה לאותן העולין לעליות וכשיש מקום בחצר גבוה י' טפחים ויהיה בצד המרפסת או בקרוב ממנו בשיעור הנזכר ויש בשוה עמה ויהיה זה המקום הגבוה חצר לאותו המרפסת יהיה מותר לאותן הדרים למרפסת להשתמש בה ואסור על אנשי החצר לפי שהוא מובדל מן החצר כשלא עשה העירוב כמו שהזכיר. ואמרו פחות מכאן לחצר ענינו שהוא משותף בין החצר והמרפסת ואסור להם לאנשי החצר ולאנשי המרפסת להשתמש בו אלא אם עשו עירוב. וזה הבור מתנאיו שיהיה מלא מדבר שיהיה אסור לטלטלו בשבת עד שיהיה שוה עם קרקע המרפסת ולפיכך יהיה מותר לאנשי המרפסת להשתמש עליו אבל אם הבור ריקן לא ריקן ממש אלא שאינו מלא כל כך כדי שיגיע לשפתו אותו הדבר אסור להשתמש בו לא אנשי החצר ולא אנשי המרפסת עד שיעשה עירוב: 
+
+
+Mishnah 4
+
+<b>הנותן את עירובו בבית שער אכסדרה ומרפסת כו':</b><br>בית שער הוא מבוא החצר והוא מקום שבו נכנסין כל בני החצר לבתיהם. ואכסדרה מקום מוקף מג' רוחותיו. ומרפסת מקום הדריסה לכל כאשר בארנו קודם. ותפיסת יד שימושו הוא שיהיה לו באותו מקום כלים יהיו אסורין לטלטל כיתד של מחרישה ודומיהם או יהיה הדר שם כמו אורח מן האורחים ולא מאנשי הבית ולפיכך אינו אוסר. והלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+<b>המניח ביתו והלך לשבות בעיר אחרת כו':</b><br>אמרו הרי זה אוסר ענינו אוסר על בני עירו מאחר שהוא שכן מכלל השכנים ולא עירב עמהם אע"פ שאינו מצוי לא נעקרה שכונתו מהכל. ור' שמעון אומר מאחר ששבת בבית שאפשר לו לדור בו ולפיכך אמר בתו כבר נעקרה שכונתו מאותו המקום זה השבת ואינו אוסר עליו. והלכה כר' יוסי והלכה כר"ש: 
+
+
+Mishnah 6
+
+<b>בור שבין שתי חצירות אין ממלאין ממנו בשבת כו':</b><br>בור שבין שתי חצרות הוא שיהיה הכותל המפסיק בין שתי החצרות על הבור ויהיה קצת הבור בזה החצר וקצתו בחצר אחרת <img src="data:image/png;base64,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"> (חוליית הבור והסמוך לו). והעיקר כי המחיצה העשויה בזה הבור שגבהה י' טפחים אם נעשית תחת המים צריכה שיראה ממנה על המים טפח עד שיבדיל בין מים למים כנגד החצרות ואם נעשית על פני המים צריך שישקיע ממנה במים טפח להבדיל המים כמו שזכרנו כנגד קרקעיתו ור' יהודה אומר נחשוב הכותל המבדיל בין החצרות כאילו ירד בתחתית הבור ואין הלכה כר' יהודה:  
+
+Mishnah 7
+
+<b>אמת המים שהיא עוברת בחצר אין ממלאין כו':</b><br>צריך להתחיל בבנין האמה בעת כניסתה (בבית) ובמקום שהיא יוצאה ממנו ובתנאים שאמרנו שיהיה טפח מן המחיצה בתוך המים אם היתה המחיצה על המים או טפח מן המחיצה יוצא מן המים אם היתה מחיצה תחת המים ויש לחלוק בין המים הנכנסין בחצר ובין המים שברה"ר ורצוני לומר בחלוק המים בחלוק מקומן. ואמרו מפני שלא היה בו כשיעור לפי שלא היה בגבהו י' טפחים וברחבו ד' טפחים כי כל מה שתחסר מאלו השיעורין בגובה או ברחב אינן צריכין מחיצה לפי שהיא לא חלקה רשות לעצמה. ואין הלכה כר' יהודה: 
+
+
+Mishnah 8
+
+<b>גזוזטרא שהיא למעלה מן המים אין ממלאין כו':</b><br>גזוזטרא כבר ביארנו צורתה והוא מקום מקורה יוצא מכותל רשות היחיד על רשות הרבים ואולי שיצא מאותה הגזוזטרא על מעיינות המים והנהרות כמו עץ או זיז ונוקבים בו נקב וממלאים מאותו הנקב מן המעיין או הנהר. ואמר בכאן כי אינו מותר למלאות מאותו הנקב למטה עד שיעשה מחיצה מתחת אותו הנקב היורד למטה מחיצה תלויה גבוהה עשרה טפחים כמו כוורת והרבה עושין אותו אצלנו ואז נאמר גוד אחית מחיצתה ונחשוב אותה הכוורת כאילו הגיעה למים  <img src="data:image/png;base64,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"> (וזו היא צורתה) או עושים מחיצה על המים ונאמר גוד אסיק מחיצתה ונחשב המחיצה כאילו הגיעה אל הנקב שהיא הגזוזטרא אשר שואבים ממנה ודבקה בה ותהיה השאיבה תוך המחיצה <img src="data:image/png;base64,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"> (וזו היא צורתה) ואם היתה החצר שתי עליות זו על גב זו ויצאה מכל עלייה כצוצרה וחור זה כנגד החור השני עד שתהיה העליונה כמשלשלת הדלי למלאות יכנס הדלי על החור שבגזוזטרא התחתונה ואז יגיע אל המים וזה יארע הרבה. תדע לך שיש בזה דינים אני אגידם לך אם היו השתי גזוזטראות תוך י' טפחים כל אחת מהם אוסרת על חברתה ואפי' עשו מחיצה ואין מותר למלאות אלא בעירוב יעשו אותו אחר עשיית המחיצות. ואם לא היו שתיהן (עד) תוך עשרה טפחים אבל היה ביניהם יותר מזה השיעור בזה נפל החלוק אם עשתה העליונה מחיצה ולא עשתה התחתונה כצורה  <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAANgAAADZAQAAAABqB8PlAAAACXBIWXMAAA7EAAAOxAGVKw4bAAADj0lEQVRYhe3YwU7UQBgA4MEl4mHjesSwUhIeYUk00diDia8h8eLFgwkHY0AKWRIOmqyGA2pI9uA7aAyHxSjZC8k+gKhrutALyXZTArPp0N+Zltlu2/kngAImOBxK+zEz/99OpzMQwAs5e9sYJaIY4tRf47/Nu4XIKEHKABAXM2IR19ohBdlDpddXwxUGQdRVeKUvEiaMWTnUHHBRawBDrcoPauuISqbGDMQ6fXml+7P5sY6Yw4+O2qioYyMm+uporItYlR+pxhhiBn3iSKukrEBvTTF4nd8YfJSwwCJQAHOawdLCwv2pdD1+/tFn8KXl7PkK+8Bjqe+29yDTZgMmbAZlbn7W6JBDYal1dW8qY216k+f+tjW69ytjDuyDGBgGtKGaMQ+ah+dp83g93PirhFhXY+L5rCAmBu4dxAID2AxiUAbKMPsMNmrNB3XUKCmgFgwAYuxwVhjSWDz/xEaL+YCQCbVZEI1dV2EAclyzK7glY2F9bSrijOpZxzcLN6YxXb2ztvCWKM3UG9rmBTYwk9/i07bgFOy8czBOaEeOxfiDHNwiIWIJRcxMm31TXSJOacWiBa/yyfksjIXxxqKykbCqMOitszL1vPCTpM7P6S0LVLkHFma1eL2UMBGLGceQNtFgBTExidQRE99NR2O2xjzExDqqg5itM3bL6WJGh0uowcrtLrwvvnnZVljVpJDL578+Utg3i8Li+s72vsLeedycA5WxYbsLQ1vfFeax6zyHUqu4bR8ajQ18nvvqjiGNdRel+fwncT/ZcDk8qYh7nbKgOB9b+jn8uC5NPHfnyLY5Ik2MpWrC3i5Ly47BVegZXy+ZCYPYFiH8BirtS7zvyJgb5FCjY0OoMb6FQizeY2XHEr/8ONLLg0bKZFlfSM0h1f45q6kxxTv9345nlTNu83yszXecjljRZ+3SWDnnjg/mlEbu5WhpxlNZ6e60568+V9oUWCWvZqotsEp+bURpueazUudT2UetVlbml5NbvH/hXl9oO0BsLvw/k8IaJCDR8ktVL5z/mdrCNc+xrRGZXDApTVdPY7r+TpqD7K+SstnW1gtlLMImJ+ewOGcfTq4p2xT2tLOptDo3q7OCtAnc3kj7mTH7tdLqBO5acX6Nv2G8P1NTT1w+DWNHsLrCAsQAq+fojU/y0ESMv3/X5Du2RpalDNyQ72bP+kpB7ElqvWZ2WynLFELGo6PCen9zxvYbnsaV6DNLqBoAAAAASUVORK5CYII="> העליונה מותרת והתחתונה אסורה. ואמרם בזאת המשנה שתיהן אסורות בתנאי שתהיה התחתונה התנית עם העליונה לעשות מחיצה עמהן ולפיכך אוסרת עליהן עד שיערבו. ואם עשתה התחתונה ולא עשתה העליונה ג"כ כזו הצורה  <img src="data:image/png;base64,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"> שתיהן אסורות לפי שהעליונה משותפת עם התחתונה בדרך שיש לה מן המים וכצוצרה התחתונה היא אוסרת עליה ועליונה ג"כ אין מותר לה למלאות שלא עשתה מחיצה ולפיכך שתיהן אסורות. ואם עשו מחיצה שתיהן מותרות. וכל מה שאמרנוהו אסורות ר"ל אסורות עד שיערבו:  
+
+Mishnah 9
+
+<b>חצר שהיא פחותה מד' אמות אין שופכין בתוכה כו':</b><br>כשיש בחצר פחות מד' אמות על ד' אמות המים שמשתמש האדם כששופך אותם בזה החצר הקטן יוצאין המים לרה"ר ויהיו המים השותתים ברה"ר באין מכחו ולפיכך אסור לשפוך המים באותה חצר עד שיעשה עוקה והיא חפירה יתקבצו שם המים מחזקת סאתים מתחת החור שיהיה באותה החפירה שהמים יוצאין ממנו כי אנחנו אומרים כי תכלית מה שיסתפק האדם ממים ביום אחד הוא סאתים. ואמרם בין מבפנים בין מבחוץ ענינו שהוא שוה בין שיעשה החפירה בתוך הבית או חוץ לבית אלא שזאת החפירה שמתקבצים שם המים חוץ לבית. אמנם אם יעשה החפירה חוץ לחצר צריך שיהפך עליה הבנין עד שתבדל מרה"ר. וקמירה היא עשיית קובה מלמעלה אמרו בשש עגלות צב (במדבר ז׳:ג׳) קמורות. ר"ל כי עליהם מכסה כדמות קובות והוא מגזרת איש ישראל אל הקובה (שם כה): 
+
+
+Mishnah 10
+
+<b>רבי אליעזר בן יעקב אומר ביב שהוא קמור כו':</b><br>ביב אמה או קילון נשפכין שם המים ויוצאין לרה"ר ואמר ר' אליעזר בן יעקב כי כשיהיה הבנין קמור הוא ברה"ר מותר לשפוך לתוכו מים בשבת מן החצר אע"פ שיהיו המים היוצאין מן החצר הולכין ארבע אמות תחת הקמירה הוא מותר לשפוך המים באותו הקילון ע"פ הביב שבחצר לפי שאינו יוצא לרה"ר אלא שהמים כלין תחת אותן ארבע אמות הבנויות מבחוץ. וחכמים אוסרין לשפוך על פי הביב באיזה צד שיהיה לפי שהוא כשופך ברה"ר אבל שופך חוץ לביב והמים שותתין אליו וכבר ביארנו כי אכסדרה הוא מקום מוקף משלש רוחותיו וכשיש בחצר עם האכסדרה ד' אמות על ד' אמות מותר לשפוך המים בחצר ואין צריכין לחפירה שיתקבצו שם המים והלכה כחכמים: 
+
+
+Mishnah 11
+
+<b>וכן שתי דיוטאות זו כנגד זו מקצתן עשו עוקה כו':</b><br>דיוטאות ידוע והן דיורין. ובכאן מדבר שיהיו אלו הדיוטאות זו כנגד זו וביניהם חצר שישפכו שניהם מימיהן לשם כשעשה בעל הדיוטא האחת עוקה והיא חפירה בחצר לצד שלו אין מותר לאנשי חצר האחרת לשפוך מים עם חבירו באותה עוקה עד שיערבו שיש לחוש שמא ישתמשו מן הדיורים לחצר בלי עירוב כשנתיר להם שפיכת המים מבתיהם לאותה חפירה וזו היא כוונת זאת ההלכה: 
+
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>כל גגות העיר רשות אחת כו':</b><br>אע"פ שהיה ר"מ סובר שהן רשות אחת כשנבדלו קצתם מקצתם אין מותר אצלו להשתמש מקצתן אל קצתן כי הוא אומר כ"מ שאתה מוצא שתי רשויות והן רשות אחת אסור להוציא מזו לזו כגון עמוד ברה"י גבוה עשרה טפחים ורחב ארבעה וחכ"א בגגות כמו שנחלקו הרשויות למטה כך נחלקו למעלה כל גג מובדל מן האחר. ור' שמעון אומר כי החילוק וההפרש הוא במקום הדירה בלבד אבל חצרות הבתים והגגות והמקומות המוקפים חומה בכותלים ולא נעשה לדירת אדם והם הנקראים קרפיפות כאשר נתבאר בזאת המסכת פעמים [פ"ב מ"ה. פ"ה מ"ב] כולם הם רשות א' לאותם כלים שהם באלו המקומות כשנכנס שבת אבל להוציא כלים מן הדיורין ולהניחם בחצר ולטלטלם מן החצר לחצר אחרת אינו מותר. ומאמר ר"ש שהוא מותר להוציא מה שבחצר זו לחצר אחרת הכל שוה בין עשו אנשי הבית עירוב או לא עשו עירוב לא נאמר שמא אם עשו עירוב יוציאו מה שבבתיהם אל החצר ואחר כן יוליכו אותו לחצר אחרת. ועל דעת ר' שמעון כי מותר לאדם להוציא דבר שיהיה בחצר מבית ששבת שם אל הגג ומן הגג לחצר אחרת ומן החצר אחרת לקרפף ומן הקרפף לגג אחר וכן תמיד עד שיכול לטלטל אותו הדבר ולהוליכו בשבת בכל המדינה על הגגות ובחצירות הבתים והמקומות המוקפין בכותלים אם אין בהם דירה. אבל מה שהוא אסור להוציא דבר ממה שיש בבית אל הבית האחר או על הגג אלא אם עשו עירוב בין שני הבתים. והלכה כר"ש ואפילו היו הגגות גבוהות או נמוכות: 
+
+
+Mishnah 2
+
+<b>גג גדול סמוך לקטן הגדול מותר כו':</b><br><b>חצר שנפרצה לרה"ר כו':</b><br>חצר גדולה שנפרצה לקטנה  <img src="data:image/png;base64,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"> (כזו הצורה) ותהיה הקטנה אין לה אלא שלשה כותלים והגדולה יהיה לה מקום הפרצה כדמות שער כאשר יתבאר מן הצורה שציירנו. וזה הדין הוא כשנפרץ מערב שבת אבל אם נפרץ בשבת אפי' הקטנה היא מותרת להשתמש בדיורין שלה כאשר היתה מאחר שהיה לה היתר קודם שנפרץ הכותל והעיקר אצלנו הותרה למקצת שבת הותרה לכל השבת כולה ועל זה הדרך בעצמו הוא גג גדול וגג קטן כשיש כותל מקיף בגגות אבל אם אין שם שום היקף כולם רשות אחת הן כאשר בארנו. ואמרם עוד חצר שנפרצה לרה"ר הוא שיפול הכותל כולו מצד רה"ר וישארו ג' כותלים רבי אליעזר סובר שהם רשות הרבים וחכמים חושבין אותן כרמלית וכבר בארנו בתחלת שבת ד' רשויות ודיניהם. ואתה יודע כי ענין אמרם פטור הוא שאינו חייב מיתה אבל הוא אסור. ואין הלכה כר' אליעזר:  
+
+Mishnah 3
+
+<b>חצר שנפרצה לרה"ר מב' רוחותיה כו':</b><br>זאת הפרצה שנפרצה החצר היא י' אמות או פחות שהן כפתח אלא שהם בקרן זוית ופתח בקרן זוית לא עבדי אינשי ואם הוא יתר על עשר אמות אפילו מרוח א' אסורה. וזה הבית שאמרנו שנפרץ משתי רוחותיו הוא שנפגם סדרם ונהרס זוית מזויותיו ונפל קצת מזה הכותל ולא תהיה קורה פרושה על מקום הפרצה אלא אשר יהיה מושב הקורות בקירוייו <img src="data:image/png;base64,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"> (כזו הצורה) ולפיכך הוא אסור אבל כשנפרץ  <img src="data:image/png;base64,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"> (כזו הצורה) הרי הוא מותר כי העיקר אצלנו פי תקרה יורד וסותם ור' יוסי אומר אסורין באותה שבת ואסורין לעתיד לבא. והלכה כר' יוסי. ואל תחשוב כי זה המאמר יקשה לאותו עיקר שקדם זכרו שאמרנו הותרה למקצת שבת הותרה לכל השבת כולה. כי מה שאמרנו שם הוא בדין העירוב ר"ל כשנתחדש אחר הכנסת שבת מה שיאסור התשמיש באותו מקום לפי שנפסל בו העירוב וכיון שהיו מותרין בע"ש מותרין לכל השבת כולה ובזה המקום מדבר הוא במחיצות כשנפרצו וחזר התשמיש אסור מפני הסרת המחיצות לא מצד סילוק העירוב:  
+
+Mishnah 4
+
+<b>הבונה עלייה ע"ג שני בתים כו':</b><br>רבי יהודה סובר כי רה"י מאחר שיש לו שתי מחיצות שכבר נבדל מרה"ר וכן אמר שתי מחיצות דאורייתא ולפיכך הוא מותר אצלו העירוב בשתי מחיצות. ואין הלכה כרבי יהודה: 
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>המוצא תפילין מכניסן זוג זוג כו':</b><br>זוג זוג פירושו תפילין של ראש ותפילין של יד והוא שיניח של יד בידו ושל ראש בראשו לפי שהוא סובר כי שבת זמן תפילין. ור"ג אומר שבת לאו זמן תפילין ואסור להניחן בשבת אבל התירו לו ללובשן כדי להצילן שלא יאבדו ומפני זה מצילין ב' ב' רוצה לומר שיקשור שנים של ראש בראשו ושנים של יד בידו והני מילי כשהם ישנים ברצועותיהן וקשריהם אבל אם היו חדשים בלא רצועות ובלי קשרים לא נטריח עליו להצניען כי שמא הוא קמיע עשוי בצורת תפילין ותכונתן. וצבתים כמו אגודות והוא מגזרת שול תשולו לה מן הצבתים (רות ב׳:ט״ז) וכמו כן כריכות וההפרש ביניהם כי צבתים הוא שיהיו של ראש ושל יד בלבד קשורות אחת עם השנית בלבד וכריכות הוא שיהיו רבות קשורות קשר אחד. וזה שאמרנו מחשיך עליהם בתנאי שיהיו כ"כ רבות שלא יוכל במה שנשאר מן היום להביאן זוג זוג דרך מלבוש כמו שזכר. ואמר ובסכנה מכסן כגון שיהיה עת צרה ב"מ שאם נמצאו בידו יגיענו היזק אבל אם הוא ירא מליסטין בלבד יוליכם כולם פחות פחות מארבע אמות כאשר בארנו בפרק אחרון משבת. ואין הלכה כרשב"ג: 
+
+
+Mishnah 2
+
+<b>ר' שמעון אומר נותנן לחבירו וחבירו לחבירו כו':</b><br>רבי שמעון חלק על המאמר שזכרנו בסוף ההלכה הקודמת רוצה לומר מוליכן פחות פחות מארבע אמות לפי שהוא אומר חיישינן שמא ילך בהם ארבע אמות ברה"ר אבל הנכון שיתן הכריכה כולה לחבירו שלפניו וחבירו לחבירו עד שיגיע לבית. ומאמר ר' יהודה אפילו חוץ לתחום בתנאי שתהיה אותה החבית הפקר אבל אם יש לה בעלים העיקר אצלנו הבהמה והכלים כרגלי הבעלים כאשר יתבאר בביצה [פ"ה מ"ג] ואם החבית הפקר יוליכנה מיד ליד ואפילו הוציאוהו חוץ לאלפים אמה ור' יוחנן בן נורי סבר נכסי הפקר קונין שביתה במקומן ואינן הולכות אלא אלפים אמה כאשר בארנו בפרק הרביעי מזו המסכת והוא מה שאמר לר' יהודה לא תהלך זו יותר מרגלי בעליה כלומר אם היה לה בעלים. ודע כי מותר לאדם להוליך הדבר פחות פחות מארבע אמות או נותנו לחבירו וחבירו לחבירו כאשר הזכיר ר' שמעון. והלכה כרבי שמעון והלכה כרבי יהודה: 
+
+
+Mishnah 3
+
+<b>היה קורא בספר על האסקופה כו':</b><br>אסקופה היא הבנין שלפני פתח הבית והיא כרמלית וכבר נתבארו הרשויות בתחלת מסכת שבת. ואמרם עד שלא הגיע לי' טפחים כאשר בארנו בשבת ובתנאי שיהיה הכותל משופע  <img src="data:image/png;base64,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"> (כזו הצורה) שיניח הספר ברה"ר אבל אם היה הכותל עומד על הארץ על זוית עומדת שיהיה הספר כשנתלה באויר רשות הרבים בלי מונח על שום דבר הרי זה מותר לגללו ולהביאו אצלו כל זמן שלא הגיע קצתו לארץ ור' שמעון אומר אפי' הגיע לארץ מותר להגביהו לפי שהוא משום שבות מאחר שמקצת הספר בידו ואינו כמי שעוקר מרה"ר לרה"י אלא אם יצא הספר כולו מידו ונח ברה"ר ואסרו להגביה דבר מרה"ר ואפי' הוא דבוק וקשור ברה"י מדרבנן דלמא נפיל ואתי לאתויי ודבר שהוא מדרבנן אינו עומד בפני כתבי הקדש. ואין הלכה כרבי שמעון:  
+
+Mishnah 4
+
+<b>זיז שלפני חלון נותנין עליו ונוטלין ממנו בשבת:</b><br>זיז הוא הקצה היוצא מן הכותל מבנין או עץ או אבן או זולתם ובתנאי שיהיה בינו ובין רה"ר יותר מעשרה טפחים כי העיקר אצלנו כי רשות הרבים היא עד עשרה טפחים ולמעלה מעשרה טפחים ברשות הרבים מקום פטור ואסור להשתמש על זה הזיז היוצא אלא בכלי חרס ודומיהן לפי שהם אם יפלו ישברו אבל דבר שאינו נשבר בנפילתו אסור להשתמש בו על זה הזיז גזרה שמא יפול ברשות הרבים ויגביהנו שם: 
+
+
+Mishnah 5
+
+<b>לא יעמוד אדם ברשות היחיד וישתין ברה"ר כו':</b><br>מי שעמד ברשות הרבים והשתין ברשות היחיד חייב חטאת וכאילו עקר מעל גבי מקום ארבעה כיון שזה השתן מונח במקומו מיושב כיושב החפץ במקום ד' כאשר בארנו בהלכה ראשונה משבת. ומאמר רבי יהודה כי מי שנתלש רוקו מפיו שאסור לו להלך ארבע אמות בתנאי שיהפכנו בפיו. ואין הלכה כרבי יהודה: 
+
+
+Mishnah 6
+
+<b>לא יעמוד אדם ברשות היחיד וישתה ברה"ר כו':</b><br><b>קולט אדם מן המזחילה למטה מעשרה טפחים כו':</b><br>זה שאסרנו לעמוד ברשות אחד ולשתות ברשות אחר בתנאי שתהיה השתיה בכלים נאים שהוא צריך אליהם ואי אפשר לו להניחן מפני חשיבותם שאם נתיר לו לשתות מהם נחוש שמא יוציאם מרשות לרשות אבל אם אין לשם כלים חשובים אצלו מותר לשתות ואפילו לא הכניס ראשו ורובו למקום שהוא שותה. ואמר וכן בגת הוא ענין אחר רוצה לומר לענין מעשרות כי מותר לו לשתות קודם הוצאת המעשר עראי ויש לו לשתות תוך הגת אבל חוץ לגת אינו שותה עד שיוציא מעשר וכבר נתבאר זה הענין בעקריו וענפיו במסכת מעשרות. ואחר כן חוזר לענין שבת ואמר שקולט אדם המים כלומר מקבל ממקום שפיכת המים ומן הצנור כשיקבלנו מן המים עצמם אבל אם נגעה ידו במזחילה כדי שיתקבצו המים בכפו וישתה אסור אלא אם כן היה למעלה מעשרה טפחים שהוא מקום פטור ובלבד שלא יהיה במזחילה ארבעה טפחים שהוא שיעור מקום פטור ובתנאי אחר שלא יהיה בין המקום שמתקבצין ממנו המים ובין הגג היורדין ממנו המים פחות משלשה טפחים כי העיקר אצלנו כל פחות משלשה כלבוד דמי וכאילו קבל המים מן הגג שהוא רשות היחיד והוציאן לרשות הרבים. ודע כי זוחלין נקראו המים הנגרים מן הנהרות והמעיינות הנובעות הנגרים על הארץ והוא מלשון זוחלי עפר (דברים ל״ב:כ״ד) ענינו הנחשים והשרפים הנגרים על הארץ ומזה קראו המקום שירדו בו המים מזחילה. וצנור ידוע: 
+
+
+Mishnah 7
+
+<b>בור ברשות הרבים וחוליתו גבוהה עשרה טפחים כו':</b><br>כבר הקדמנו פעמים כי למעלה מי' באויר רשות הרבים מקום פטור וזה הבור אין הפרש בין שיהיה בינו ובין הכותל ארבעה טפחים או למעלה או אם הוא סמוך לכותל ומצא בחולייתו גבוה עשרה ודע כי הבור וחולייתו מצטרפין לעשרה והוא ענין אמרם וחולייתו גבוהה כאילו אמר וחולייתו משלימתו לעשרה ובתנאי שיהיה סמוך לכותל. וזו האשפה היא של רבים שאין מפנין אותה ברוב אבל אשפה של יחיד אסור לשפוך עליה מים ואפילו היא גבוהה עשרה טפחים גזרה שמא יפנו אותה בעליה ונמצא שופך מרשות היחיד לרשות הרבים: 
+
+
+Mishnah 8
+
+<b>אילן שהוא מיסך על הארץ כו':</b><br><b>הדלת שבמוקצה והדקים שבפרצה כו':</b><br>כשיהיה בין קצות ענפי האילן והארץ פחות משלשה טפחים הרי הוא כאילו נדבק בארץ ונעשו הם מחיצות כי כל פחות מג' כלבוד דמי ובתנאי שימלא חלל הענפים כולו בדברים דקים כתבן ודומה לו כדי שלא יזיזנה רוח מצויה תמיד כי כל מה שיניע אותו הרוח מצויה אינה מחיצה והעיקר אצלנו כל מחיצה שאינה יכולה לעמוד ברוח מצויה אינה מחיצה. וזה שהתרנו לו להשתמש תחתיו הוא שיעור סאתים בלבד והעיקר אצלנו כל דירה שתשמישה לאויר אין מטלטלין בה אלא בבית סאתים. וכשיהיו שרשי האילן גבוהים מן הארץ שלשה טפחים אסור להשתמש עליהן לפי שאסור להשתמש באילן ביו"ט וכל שכן בשבת גזירה שמא יחתוך ממנו ענף כאשר יתבאר במס' ביצה [פ"ה מ"ב] ואם הם על הארץ פחות מג"ט הם נחשבים כמו הקרקע. והדלת שבמוקצה שיהיה מקום מיוחד ואין להם בו תשמיש ולא צורך כמו דיר או סהר ויש לו פתח ואין לו ציר אבל אם יש לו ציר אפילו נשמט או נשבר מותר לנעול בה את המקום. וחדקים קבוץ חדק והם קוצים כמו כמשוכת חדק (משלי ט״ו:י״ט) קושרין אלו הקוצים בקנים ועושין מהם לוח ונועלין בהם פרצות הגנות כדי שלא יכנסו שם גנבים או חיות. ואמרם גבוהים (לה) אפי' היו גבוהים על הארץ באיזה שיעור שיהיה וכל זה כשלא היו קושרין בקשר דבק בכותלים אלא עראי מגביהין אותן ומחזירין אותן: 
+
+
+Mishnah 9
+
+<b>לא יעמוד אדם ברשות היחיד ויפתח ברה"ר כו':</b><br>כמו שאוסר רבי מאיר שיעמוד אדם ברשות הרבים ויפתח ברשות היחיד כמו כן אוסר שיעמוד בכרמלית ויפתח ברשות היחיד ולפיכך הביאו עליו ראיה מזה השוק שהיה בירושלים שהיו מפטמין שם העופות ומוכרים אותן שהוא כרמלית והחנות רשות היחיד והיו עומדין בשוק והיו פותחים החנויות בשבת. ונחשב ירושלים כרמלית לפי שהיא עיר של רבים והיו לה פתחים רבים ולא היתה מעורבת על העיקרים שבארנו בפרק חמישי מזו המסכת. ואין הלכה כרבי מאיר בשני המאמרים לא ברשות הרבים ולא ברשות היחיד. פטמין תרגום בריאות [בראשית מא] פטימתא ולפי שזה השוק היו מפטמין בו העופות ומשמנין אותן נקרא שוק של פטמין: 
+
+
+Mishnah 10
+
+<b>נגר שיש בראשו גלוסטרא ר"א אוסר ורבי יוסי מתיר כו':</b><br>נגר היא קורה שעושין אותה בשתי וערב ונותנין אותה בדלתות ונועלין בה השערים וקוראין אותה בני אדם בלשון ערבי מער"ץ וענינו כמו בריח לפי שהוא מבריח מן הכותל אל הכותל וקלוסטרא דמות רמון או טבעת וכיוצא בו ממה שיורה עליו שהוא כלי ואינו קורה בעלמא שהוא אסור לטלטלה בשבת. והלכה כרבי יוסי: 
+
+
+Mishnah 11
+
+<b>נגר הנגרר נועלים בו במקדש אבל לא במדינה כו':</b><br>הנגרר פירשו בה שהוא הדבוק בדלת בקשר. והמונח הוא שהוא מובדל ואינו דבוק ולוקחין אותו ביד ומרכיבין אותו על הדלתות על המנעול ואחר כן מסירין אותו ועושין במקום אחר ומפני זה קרא אותו המונח. וזה הדבר הוא בנגר שאין בראשו גלוסטרא כי מי שיש לו היכרא מותר ואפילו מונח כאשר בארנו קודם. והלכה כרבי יהודה: 
+
+
+Mishnah 12
+
+<b>מחזירין ציר התחתון במקדש אבל לא במדינה כו':</b><br>ציר ידוע מגזרת תסוב על צירה (משלי כ״ו:י״ד) והוא שם עברי ממש ואמרם אם נשמט מכף שלו אין מחזירין אותו מפני זה אסור החזרת הכף גזירה שמא יתקן אותו לפי שהוא צריך לחזוק יותר בלי ספק וכן אמרו שמא יתקע ואין הלכה כרבי יהודה: 
+
+
+Mishnah 13
+
+<b>מחזירין רטיה במקדש אבל לא במדינה כו':</b><br><b>קושרין נימא במקדש אבל לא במדינה כו':</b><br><b>חותכין יבלת במקדש אבל לא במדינה כו':</b><br>רטיה היא חתיכה של בגד שפושטין עליו המשיחה לתת אותה על המכה וכשנפלה מן המכה או שפרשה בידו ונתנה על גבי כלי מותר לו להחזירה כל זמן שלא נפלה על גבי קרקע אבל כשנפלה על גבי קרקע אסור להחזירה אלא לכהן במקדש. ונתינת משיחה על המכה לכתחילה אסור בין במקדש בין במדינה. וקושרין נימא הוא שקושרין היתר כשנתק יתר מיתרי הנבלים והכנורות ודומיהן מן הכלים שהיו במקדש שהיו אומרים עליהם השיר בכל יום כאשר יתבאר במקומו [ערכין פ"ב מ"ו]. ויבלת ידוע והוא כמו ראש מסמר בגוף האדם וגם כן ידוע שהעבודה אינה מותרת לבעלי יבלת: 
+
+
+Mishnah 14
+
+<b>כהן שלקה באצבעו כורך עליו גמי במקדש כו':</b><br><b>בוזקין מלח על גבי כבש בשביל שלא יחליקו כו':</b><br>גמי הוא גמא ובכאן דיבר בדבר הידוע כי הגמא מועיל למכה ויש לו לקושרו בחתיכת בגד ויעבוד ולא יפסול לעבודה בתוספת אותו הבגד ובתנאי שלא תהיה מובדלת בין בשר ידו והמזרק או הסכין בעת עשיית העבודה. ואמרם אם להוציא ממנה דם לסחוט המכה ולהוציא ממנה דם. בוזקין כמו זורקים והוא מגזרת כמראה הבזק [יחזקאל א'] רוצה לומר שהוא כמי שזורק דבר מידו פעם אחר פעם. שלא יחליק כדי שלא תמעד רגלו בסבת שמנונית הבשר הזב שם כי הבשר היו צוברים אותו על הכבש כאשר יתבאר במקומו במס' תמיד. וכבש שם המעלה שהיו עולין בה למזבח. ובור הגולה בור היה בלשכה מן הלשכות והיה עליו גלגל והיה נשמע לאותו גלגל קול גדול בעת השאיבה וכן בור הגדול ובור חקר. חקר והקר שוין קורין אותו כך לפי שהיה נובע מלשון כהקיר ביר מימיה [ירמיה ו] והיו על אלו שני בורות הנזכרים גלגלים והתירו להם הנביאים בעלותם לרגל לדלות מאותן הבורות באותן הגלגלים. ונשארו העם נוהגין לדלות מהן בלבד מפני התרת הנביאים ולא העתיקו הדין לבורות אחרים. ומה שאסרו השאיבה לגלגלים בשאר הבורות גזרה שמא ידלה לגנתו או לחורבתו או למקום שירצה למלאות מים למהירות השאיבה באלו הגלגלים וכמו כן מותר לשאוב בהן תוך המדינות והקול הנשמע לגלגל בעת השאיבה אין אוסרים אותו וכמו כן אין אוסרין להקיש בשלשלת הפתחים והדומה להם. אבל מה שהוא אסור מן הקולות אינו אלא מה שהוא כקול של שיר כלומר שיהיה לו נעימות על הסדר והוא אמרם לא אמרו אלא בקול של שיר בלבד והתרנו כל מה שקדם זכרו במקדש כי העבודה חייבת בשבת וכמו כן כל מה שהוא משום שבות והוא מצרכי העבודה והמקדש מותר לעשותו בשבת במקדש והוא אמרם שבות שבת במקדש התירו: 
+
+
+Mishnah 15
+
+<b>שרץ שנמצא במקדש בהן מוציאו בהמיינו כו':</b><br>המיינו הוא החגור שחוגר על עצמו תרגום אבנט [שמות כח] המיינא ודע כי כל מי שנכנס באיזה מקום שיהיה מן העזרה והוא טמא אם היה שוגג חייב חטאת ואם היה מזיד חייב כרת. ר"ע אומר מוציאין השרץ בשבת מכל העזרה. וצבת של עץ הם מלקחיים מעץ שאינן מטמאין כי פשוטי כלי עץ אין מקבלין טומאה מן התורה כאשר יתבאר בתחילת כלים ותרגום סירותיו [שם כז] פסכתרוותיה והנפרד פסכתר. ור"ש סבר כי מי שנפסק לו יתר במקדש שלא יקשרנו כמו שזכרנו במה שקדם אבל קושר קצתו על קצתו בעניבה בלבד. ועוד קדם לך מדבריו בפרק הרביעי מזאת המסכת כי מי שיצא חוץ לתחום אפילו חמש עשרה אמה יכנם שאין המשוחות ממצין את המדות ודבר על שני המשפטים כמו שהוא סובר ואמר כי זה שאמרנו יכנס אפילו יצא מן התחום חמש עשרה אמה אינו מפני שיש לאדם חוץ לתחום אפילו אצבע אחד אבל נתנו לך אלו חמש עשרה אמה לפי שהם שלך ומכלל תחום שלך שאין המשוחות ממצין את המדות וכמו כן זה שהתרנו לך שתקשור היתר בעניבה התרנו לך דבר שהוא משום שבות שהם עצמם אסרו זה הדבר וכן הקשורה בעניבה מדרבנן היא אסורה. ואין הלכה כר"ש בשני המאמרים אלא כמו שזכרנו במה שקדם. והלכה כר"ע והלכה כר' יהודה: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Eruvin/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Eruvin/Hebrew/merged.txt
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index 0000000000000000000000000000000000000000..676b32810edd0e4ce44e7a52b628c28f9ac2454a
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Eruvin/Hebrew/merged.txt	
@@ -0,0 +1,518 @@
+Rambam on Mishnah Eruvin
+רמב"ם משנה עירובין
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Eruvin
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה עירובין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מבוי שהוא גבוה למעלה מעשרים אמה ימעט כו':</b><br>רבי יהודה אמר כי שער היכלי המלכים אולי הם גבוהות יותר מכ' אמה ולפיכך נוכל לעשות בפתח המבוי עירוב כאשר יתבאר לפנים ואפי' היה גבוה יותר מכ' כל מה שיהיה. ותנא קמא אומר כי כשיהיה גובה הקורה העומדת על ראש המבוי יותר מכ' אמה אינה ניכרת ולא יביטו אליה ולפיכך אמר אם יש בקורה הנתונה בין כותלי המבוי פתוחים ומשכיות כמו אותן שאנו קוראין אותן בערבי מקרב"ץ והם שקורין אותן החכמים אמלתרא לא יצטרך למעט ואפי' יהיה גובה הקורה המפותחת יותר מעשרים אמה לפי שבני אדם כולם יביטו אליה לרוב חשיבותה יתאמת ההיכר. וכמו כן אם יש לה צורת פתח אין צריך למעט ואפי' היה גבוה יותר מכ' אמה וצורת פתח הוא שני עמודים בגובה ושלישי ברוחב נטוי על ראשיהם מלמעלה והוא אמרם קנה מכאן וקנה מכאן וקנה על גביהן וכשנצטרך לצורת פתח אינה אלא זו בלבד לא בעירובין ולא בסוכה. וחייב אתה לדעת כי המבוי לא יהיה גבהו פחות מי' טפחים בשום פנים ולא יותר מכ' אמה אלא באחד מאלו התנאים והם שיהיה לו צורת פתח או אמלתרא ולפיכך אם יש גובה קנה מכאן וקנה מכאן י' טפחים לא נצטרך שיהיה קנה על גביהן נוגע בהן אלא אפי' נתרחק מהן יותר מג' טפחים נחשוב אותו צורת פתח. ודע כי כל אמה הנזכרת בעירובין וסוכה וכלאים היא אמה בינונית רוצה לומר בת ו' טפחים וכל מה שנצטרך למוד איזה רוחק שיהיה באחד מאלו השלשה מקומות נתכוין בו לחומרא והוא כי אתה תמוד בטפח מצומצם אם יהיה בו חומרא כמו גובה סוכה וגובה המבוי אם יש בהם יותר מכ' אמה יהיו פסולין וכמו כן תמוד בטפח שאינו מצומצם אם יש בו חומרא כמו י' טפחים של גובה מבוי וגובה סוכה וט"ז אמה של קרחת הכרם וי"ב אמה של מחול הכרם שקדם באורם במסכת כלאים וכל הדומה לזה. וענין מצומצם שיהיו אצבעות ידיך מקובצות קצתם על קצתם מהודקות בשעת מדידת הששה טפחים וכשתהדק האצבעות כל מה שתוכל ושאינו מצומצם הוא הפך זה והוא שתניח אצבעותיך קרובות זו לזו ולא יהיו מקובצות אלא מרווחות שיכנס האויר ביניהם ושמור זה העיקר ואל תטריחני לשנותו בכל מקום. ואין הלכה כרבי יהודה: 
+
+
+Mishnah 2
+
+<b>הכשר מבוי בית שמאי אומרים לחי וקורה כו':</b><br>המחלוקת שיש בין תנא קמא ורבי עקיבא שהאחד סובר כי המבוי שיש ברחבו פחות מד' טפחים אינו צריך לא לחי ולא קורה והשני סובר שהוא צריך ולא נתבאר בגמ' איזה מהם סובר אחת הסברות. והעקרים שאתה צריך לזכור כי המבוי הניתר בלחי וקורה על דעת בית הלל הוא שיהיה ארכו יותר מרחבו אפי' מעט וכשהוא מרובע ר"ל ארכו כרחבו הוא צריך לחי יועמד בצדו יהיה ברחבו ד' טפחים או לחי מכאן ולחי מכאן ויהיה רחבם איזה שיעור שיהיה כדין חצר שהיא צריכה פס ארבעה או שני פסין במשהו ואז יהיה מותר להשתמש בו. וכן כשיהיה בית ארכו יותר מרחבו דינו כדין מבוי ולחי או קורה בלבד יספיק לו ומותר לטלטל בתוכו בכולו. וענין הכשר מבוי הכנתו והזמנתו להשתמש בו אחר עשיית העירוב כאשר יתבאר באמרם הכשר אוכלין שענינו הכנתם והזמנתם לטומאה. ודע כי המבואות שאינן מפולשין הם כרמלית כשהמבוי פתוח לרה"ר כאשר בארנו בתחלת שבת ואם עשה קורה לזה המבוי והוא עץ גבוה מן הכותל בגובה הנזכר ועוד יתבאר שיעור רוחב אותה הקורה ראוי לעשות בו העירוב והוא כרמלית לענין זריקה רוצה לומר כי מי שזרק מרה"ר עליו אינו חייב כרת ואם עשה לו לחי יהיה רה"י והזורק לתוכו חייב כי העיקר אצלנו קורה משום היכר לחי משום מחיצה. ואין הלכה כרבי אליעזר. וזה התלמיד הנזכר בכאן הוא רבי מאיר ועל שתי הדעות רוצה לומר דברי ר"ע או ר' מאיר הלכה כבית הלל:  
+
+Mishnah 3
+
+<b>הקורה שאמרו רחבה כדי לקבל אריח כו':</b><br>לבנה ידוע והיא מרובעת מג' טפחים על ג' טפחים. ואמרו דיה לקורה שתהא רחבה טפח הוא השלמה למה שחסר כי לפי שצריכה שתהיה ברוחב אריח והוא טפח ומחצה השלים זה המאמר ואמר דיה לקורה שתהיה רחבה טפח ואחר כן הראה טעם זו דהשלמה ואמר כדי לקבל אריח לארכה ר"ל אפי' אין רחבה אלא טפח ואפשר שיתקיים עליה אריח שיהיה על אורך הקורה: 
+
+
+Mishnah 4
+
+<b>רחבה כדי לקבל אריח ובריאה כדי לקבל כו':</b><br>בריאה לקבל אריח שתהיה חזקה לסבול כובד האריח ולא תשבר. ואין הלכה כר' יהודה: 
+
+
+Mishnah 5
+
+<b>היתה של קש ושל קנים רואין אותה כו':</b><br>יש לך לדעת כי יחוס אלכסון העגולה אל המסבב אותה בלי ידוע וא"א לדבר בו לעולם באמת וחסרון זו ההשגה אינה מאתנו כמחשבת הכת הנקראת גהלי"ה אבל הוא בטבעי זה הדבר בלי ידוע ואין במציאותו שיושג אבל (ידוע) [יודע] זה בקרוב וכבר חברו חכמי התשבורת לזה חבורים לידע יחוס האלכסון אל המסבב בקרוב ודרך המופת בזה הקרוב אשר עליו סומכין חכמי החכמות הלמודיות הוא יחוס האחד לשלשה ושביעית וכל עגולה שיהיה באלכסון שלה אמה יהיה בהיקפה ג' אמות ושביעית בקרוב ולפי שזה לא יושג לעולם אלא בקרוב לקחו הם בחשבון הגדול ואמרו כל שיש בהיקפו ג"ט יש בו רחב טפח וסמכו ע"ז במה שהוצרכו אליו מן המדידה בתורה: 
+
+
+Mishnah 6
+
+<b>לחיין שאמרו גובהן עשרה טפחים כו':</b><br>השיעור בזה המאמר לחיים שנחלקו בהן רבי אליעזר וחכמים שהאחד אומר לחי אחד והאחד אומר לחיים ושניהם מודים כי רחבן ועביין כל שהוא וכבר ביארנו כי אין הלכה כרבי אליעזר שאמר הכשר מבוי לחיים וכמו כן אין הלכה כרבי יוסי. ואמר גבהו עשרה טפחים לפי שהוא הגבוה הפחות שיש למבוי כמו שזכרנו ואפי' יהיה גובה המבוי כ' אמה ועשה לחי בגבהו עשרה טפחים דיו: 
+
+
+Mishnah 7
+
+<b>בכל עושין לחיין אפי' בדבר שיש בו רוח חיים כו':</b><br>גולל הוא כסוי הקבר כל הנוגע בו יטמא שבעת ימים וזהו מה שאמרה תורה וכל אשר יגע על פני השדה בחלל חרב או במת או בעצם אדם או בקבר ועוד יתבאר זה בתכלית הבאור במקומו במסכת אהלות. ואין הלכה כרבי יוסי ולא כר"מ ולא כר' יוסי הגלילי: 
+
+
+Mishnah 8
+
+<b>שיירא שחנתה בבקעה והקיפוה בכלי בהמה כו':</b><br>תרגום ארחת ישמעאלים שיירת ערבאי. וכשהוא פרוץ מרובה על העומד בכל התורה אינה מחיצה וכשהוא פרוץ כעומד הוא מחיצה ומותר לטלטל בכולה אלא אם יש בכל אותו הפרוץ פרצה רחבה יתר על עשר אמות כאשר ביאר אינה מחיצה אפילו העומד מרובה אבל אם יש שם צורת פתח הרי היא מחיצה אפי' יהיה רחב הפרצה יותר מעשר אמות וזכור אלו העקרים תמיד: 
+
+
+Mishnah 9
+
+<b>מקיפין שלשה חבלים זה למעלה מזה כו':</b><br>זה מבואר כי שיעור מחיצה י' טפחים והעיקר אצלנו כל פחות מג' כלבוד דמי וזה מכלל הדברים שהם הלכה למשה מסיני ולפיכך צריך שיהיה בעובי החבלים יותר על טפח להשלים השלשה שיעורים החסרים בין חבל לחבל כדי שיהיה ביניהן פחות מג': 
+
+
+Mishnah 10
+
+<b>מקיפין בקנים ובלבד שלא יהא בין קנה לחבירו ג' טפחים כו':</b><br><b>ארבעה דברים פטרו במחנה כו':</b><br>הזכיר במה שקדם מחיצה של ערב בלי שתי והוא אמרם מקיפין בחבלים וזכר בכאן מחיצה של שתי בלי ערב והוא מקיפין בקנים. ואחר כן אמר רבי יהודה כי לא התירוה אלא לשיירא והוא שיהיו יתר על שנים ותנא קמא אמר כי אין הפרש בין שיירא ויחיד כל הצריך לעשות מחיצה בשיירא דיו שתי או ערב כמו מקיפין בקנים או בחבלים וחכמים שאומרים אחד משני דברים אומרים כי אפי' יחיד במדינה דיו אחד משני הדברים באיזה מקום שתהיה המחיצה. וממה שאתה חייב לדעת כי כששבת אדם אחד או שנים במדבר ועשו מחיצה כאשר זכרנו כי מתנאי המחיצה שלא יהיה בה יותר מבית סאתים והוא מקום שיש במדתו בעת השבור חמשת אלפים אמות באיזה תבנית שיהיה והוא שיעור מדת חצר המשכן שהיה ארכו מאה ורחבו חמשים. ואם היו ג' או יותר הם שיירא ויכולין לעשות מחיצה כשיעור הצריך להם ולכליהם ותשמישם ואפי' אם יהיה במדות המקום מילין הרבה ובתנאי שלא ישאר מן המקום שהקיפו בו המחיצה מקום פנוי ויהיה בשבורו בית סאתים. וזה המחנה הנזכר בכאן אפי' למלחמת הרשות וכ"ש למלחמת מצוה ואנו מקילין עליהם לפי שהם מתעסקין בכבוש ארצות האויבים: מביאין עצים מ"מ אפי' כרתו אותן בעליהן ועשו אותן חבילות אין עליהם עון גזל. ופטורין מרחיצת ידים הוא שהם יכולין לאכול בלא נט"י קודם האכילה ואין מטריחין עליהם לבקש מים אבל אחר האכילה ירחצו ידיהם בהכרח לפי שהיא סכנה מפני שהמלח שלהם מזיק לעינים והיה מנהגם לטבול במלח בעת האכילה ולכן ניחוש שלא יגע בידו על עיניו ויזיקם וזהו טעם נט"י אחר האכילה וקראו אותם מים אחרונים. ומדמאי ענינו שהיו רשאין לאכול דמאי והוא דבר שלא הוציאו ממנו החקים שהוא חייב להוציאם כגון תרומת מעשר ומע"ש וכבר ביארנו דמאי ומשפטיו במס' דמאי. ומלערב ענינו שהן רשאין להשתמש במחנותם מאהל אל אהל ופטורין מלעשות עירוב בין האהלים שהם כמו חצירות אבל עירובי תחומין חייבין בהם ועוד יתבארו עירובי תחומין במקומם מזאת המסכתא. ואין הלכה כרבי יהודה ולא כרבי יוסי והלכה כחכמים: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>עושין פסין לביראות כו':</b><br>דיומדין מלה מורכבת מב' מלות דיו עמודין ודיו בלשון יוני שנים ע"כ פי' המלה שנים עמודין. וביראות קבוץ באר והוא באר מים הנובע. וזו היא צורתה <img src="data:image/png;base64,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">
+ורבקות קבוץ רבקה והם עדת הבקר מגזרת כעגלי מרבק (ירמיה מו). ואמרו קשורות ולא מותרות להזהיר שיהיו קשורות בודאי ורחב הפרה הבינונית אשר אליה היה הרמז בשיעור אמתים פחות שליש ויהיה רחב מה שבין הפסין לדעת ר"מ עשר אמות ולדעת ר"י שלש עשרה אמה ושליש ואין מחלוקת בין רבי מאיר ובין ר' יהודה כי כשיש בין הפסים עשר אמות או פחות אין צריך ארבעה פשוטין ואם יש בו י"ד אמות או יותר ביניהן היא צריכה פשוטין והמחלוקת ביניהם כשהוא רחב מה שבין פס ופס מעשר אמות עד ארבעה עשר ואמנם אחת נכנסת ואחת יוצאה כי אי אפשר שתהיה רבקה נכנסת ורבקה יוצאה אלא אם יש ביניהם ריוח והוא כמו שרומז לאותן י' אמות שיש בין כל שני פסין שיהיו רווחות ולא מצומצמות. והלכה כרבי יהודה בשני המאמרים: 
+
+Mishnah 2
+
+<b>מותר להקריב לבאר כו':</b><br>כשהפסין רבים ישמר שלא יהיה ברוחב כל פס ופס ו' טפחים ולא יהיה בין פס ופס יותר מי"ג אמות ושליש. והלכה כרבי יהודה כאשר אמרנו בהלכה שלפני זאת:  
+
+Mishnah 3
+
+<b>רבי יהודה אומר עד בית סאתים כו':</b><br>רבי יהודה אומר רחוק מצד הבור לפסין שיעור שבעים אמה ושיריים בלבד שהוא שיעור צלע בית סאתים כאשר יתבאר לפנים. וקרפף מקום מוקף בגדר. ודיר מקום יאספו שם הצאן. וסהר ידוע בית הסהר. וחצר מקום שאינו מקורה והטעם בזה כי הגנה והקרפף לא הוקף לדירה וכבר אמרנו כי בית כור הוא כמו שלשים סאה. ואמרם מותר להרחיק כל שהוא ובלבד שירבה בפסין חוזר על פסי ביראות והוא מה שאמרו חכמים לרבי יהודה לא אמרו בית סאתים וכו'. ואין הלכה כרבי יהודה: 
+
+
+Mishnah 4
+
+<b>ר' יהודה אומר אם היה דרך רשות הרבים מפסקתן יסלקנה לצדדין כו':</b><br><b>אחר בור הרבים ובאר הרבים ובאר היחיד כו':</b><br>אם היתה דרך הרבים מפסקת ר"ל מפסקת בין הפסין. יסלקנה לצדדין ר"ל שיהיה הלוך בני אדם חוץ מן הפסין לא בתוכן. ובאר הוא מעין מים הנובעים. ובור הוא הגבא שיתכנסו שם המים. ואין הלכה כר' יהודה והלכה כר' יהודה בן בבא ובזה תנאים מיוחדים והוא כי מהמשפטי פסי ביראות שקדם זכרונו אינה נחשבת משום מחיצה אלא כשהבאר באר מים חיים ויהיה של רבים ויהיה בא"י כי זאת הקולא שהקלו בו לא עשו אותו אלא משום עולי רגלים והוא אמרם לא התירו פסי ביראות אלא לבהמת עולי רגלים בלבד ועם כל זה אין מותר להשקות בו אלא הבהמות שאינן יכולות לרדת אל הבור אבל האדם אין מותר לו לשאוב בין הפסין וישתה אלא אם עשה מחיצה גבוהה י' טפחים אלא אם יהיה הבור רחב כ"כ שלא יוכל האדם להרחיב רגליו בצדי הבור וירד יהיה מותר לו לשתות בין הפסין: 
+
+
+Mishnah 5
+
+<b>ועוד אמר רבי יהודה בן בבא הגינה והקרפף שהן שבעים אמה ושירים כו':</b><br>לפי שקדם המאמר לר' יהודה בן בבא הוסיף ואמר ועוד א"ר יהודה בן בבא. וכבר ביארנו כי חצר המשכן הוא בית סאתים וכבר ידעת כי חצר המשכן שיעורו הוא בית סאתים ה' אלפים אמה כי ארכו ק' אמה ורחבו נ' כל מקום שתהיה מדת השיעור שלו ה' אלפים אמה הוא בית סאתים באיזה צורה שיהיה בין שיהיה עגול או משולש או מרובע או זולתו מן הצורות אבל שטח מרובע שיהיה עומד הזויות יהיה מדתו ה' אלפים אמה לא יודע צלע אותו השטח אלא בקרוב לפי שה' אלפים חשבון בלי גדור וגדרו בקרוב ע' אמה וה' שביעיות אמה והדבר בכאן בזה החשבון כמו שזכרתי לך במה שקדם ביחוס אלכסון עגולה למסבבה כי לא יגיע לעולם לידיעת גדר החשבון שאינו [*צ"ל גדור] (גדול) אלא בקרוב ואין זה לחסרון דעתנו אלא מפני טבע זה החשבון ולפיכך אמרו שבעים ושירים כי כשתשים אלו השירים חמש שביעיות כאשר זכרתי לך ותנכה שבעים וחמש שביעיות יהיה החשבון ה' אלפים וחצי אחד בקרוב ואם תשים השירים שני שלישים כמו שנוטה דעת הירושלמי תהיה מדת אותו השטח ארבעת אלפים תתקצ"ג ושבע תשיעיות וזה המחלוקת שיש בין מאמר רבי יהודה בן בבא שאמר שבעים ושירים ובין מה שאמר ר' עקיבא שאמר ובלבד שתהא שבעים ושירים על שבעים ושירים מחובר אל המחלוקת שיהיה ביניהם בשומירה ובית דירה כי ר' יהודה בן בבא ידקדק החשבון מאד עד שתהיה מדת המרובע בית סאתים שלימים וישים השירים חמשה שביעיות כאשר זכרנו או מה שהוא יותר דק ממנו. ור"ע יקרב החשבון יותר וישים השירים שני שלישים או קרוב מזה עד שתהיה מדת המרובע קרוב מבית סאתים וכן נראה מדבריהם במקום אחר. ומאמר רבי יהודה אפי' אין בה אלא בור ושיח ומערה רוצה בו אחד מהם או בור או שיח או מערה. ונתבאר בתוספתא כי ר"א סובר אם היה ארכה יותר על שנים ברחבה אין מטלטלין בתוכה ומחלוקתם במה שאומר לך והוא כי רבי יוסי אומר כי המקום שהוא בית סאתים שמדתו ה' אלפים אמה כמו שביארנו אפי' יהיה ארכו כשנים ברחבו עד שיהיה ארכו ק' אמה ורחבו נ' אמה כמו חצר המשכן מטלטלין בתוכו ושיהיה בזה האלכסון קרוב לקי"ב והוא יותר מכפל הרחב. ור"א סובר כי לא יוסיף האורך על הרחב אלא כשיעור שיהיה האלכסון כפל הרחב ויהיה אורך השטח שלש ותשעים ושליש תשיעית הרחב חמשים ושלש ושליש אמה והאלכסון מאה ושבעה וחצי. ואלו החשבונות כולם בקירוב ומה שזכרתי לך לדמיון וא"א להוציאם בדיוק לפי שהם כולם חשבונות בלתי גדורים ולא יהיה לדעת ר"א לעולם באורך בית סאתים יותר משלש ותשעים ושליש תשיעית אמה ולדעת ר' יוסי יהיה ארכו מאה אמה וזו היא צורת מה שזכרנו לדעת רבי אליעזר <img src="data:image/png;base64,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"> ויהיה שיעור מאמר ר"א כך היא אורך האלכסון יותר על שנים ברחבה אפי' אמה אין מטלטלין בתוכה וכל מה שזכרנו מן הגדירה והוצאת האלכסון והשבור הוא קרוב מאד בעיני היודע בחכמת החשבונות והתשבורת וקשה מאד ויהיה בו כסומא מי שלא למד בזה הענין והלכה כר"ע באמרו אפי' אין בה אחת מכל אלו ולא באמרו שהם שבעים ושירים על שבעים ושירים. והלכה כרבי יוסי באמרו אפי' ארכה כשנים ברחבה כמו שביארנו. וממה שאתה חייב לדעת כי כל מקום שעשו לו גדר הכוונה היתה לדור בו והוא מה שקורין אותו קרפף שהוקף לדירה אפי' יש במדתו אלף מיל מותר לטלטל בכולו ומה שדברו לא דברו אלא בגנה וקרפף שלא הוקף לדירה: 
+
+Mishnah 6
+
+<b>אמר ר' אלעאי שמעתי מרבי אלעזר ואפי' היא בבית בור כו':</b><br>כבר אמרנו פעמים כי בית כור הוא שלשים בית סאה. ואמרו אבל להן מותר כשבטל רשותו להם סתם. וחכמים סוברין כי אפי' בטל רשותו להם סתם אסור להם להשתמש בביתו אלא אם כן פירש להם שבטל להם רשות ביתו ר"ל רשותו בחצר והוא החצר שלפני הדיורים שאינה מקורה ועוד יתבאר זה במקומו בזאת המסכתא. ועוד שמע כי אדם יוצא ידי חובתו בפסח בעקרבלין כשאכלן משום מרור והוא מכלל הירקות שאדם יוצא בהן ידי חובתו בליל פסח המנויות בפרק שני ממסכת פסחים. ועקרבלין בלשון ערבי אל עקרבו"ץ והוא מפורסם אצלנו והם עלין בצורת העקרב ושאל רבי אלעאי לכל תלמידי רבי אליעזר אם שמע אחד מהם מרבי אליעזר אחת מאלו השלשה הלכות ששמע הוא ולא מצא מי ששמע אותן אלא הוא לבדו. ואין אחת מהן הלכה אלא כולן דחויות:  
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>בכל מערבין ומשתתפין חוץ מן המים ומן המלח כו':</b><br>מערבין ר"ל עירובי תחומין ועוד יתבארו לקמן אבל עירובי חצירות יש להן דינין יתבארו בסוף פרק השביעי. ומשתתפין הוא שתופי מבואות והוא שתוף אנשי המבוי להשתמש בו מבית לבית כאשר יתבאר בפרק שמיני. ואין ראוי שיהיה דבר מזה העירוב אלא במאכלים והמים והמלח אינם מן המזונות אבל הם מוליכין המזון למקומותיו הידועות. וכן אין מערבין ומשתתפין בצמחים הידועים אצלנו בכמהין ופטריות כי אלו מפני פסידת המזון המתהוה מהם והיותם בתכלית הרוע אינן נמנין מן המזונות. ואמרם בכל הוא לשון הבאי והעיקר אצלנו אין למידין מן הכללות ואפי' במקום שנאמר בהן חוץ. וכסף מעשר הוא מעשר שני שדינו לקנות בו מאכל ומשקה בלבד בירושלים והוא מה שאמר הכתוב ונתת בכל אשר תאוה נפשך וכבר ביארנו כל משפטיו במסכת מעשר שני. ואמרם הנודר מן המזון תקנו אותו מן הזן כי הנשבע שלא יאכל מה שיזון או יפרנס מותר במים ומלח לפי שאינם זנים כמו שבארנו. אבל מי שנשבע שלא יאכל מזון אינו אוסר עליו אלא מחמשת המינים ועוד יתבארו אלו הדינים בנדרים. ולנזיר ביין ולישראל בתרומה לפי שהם אפילו אינם ראויות לאכילתו ראוין הן לאכילת זולתו. וסומכוס אומר כי אנו צריכין לדבר שהוא ראוי למערב עצמו כי היין לנזיר ראוי הוא לו כשיהיה נשאל לחכם ויתיר לו נדרו והתרומה אינה ראויה לישראל באותה שבת שיערב בה בשום פנים כי אם נשאל לחכם והוא הוציאה (תועה) [טועה] אינה תרומה אבל היא טבל והטבל אינו ראוי לאכילה ואין מותר לו להוציא ממנו התרומה והמעשרות בשבת כאשר יתבאר במסכת יום טוב ולפיכך חלק סומכוס בתרומה ולא ביין לנזיר. לכהן בבית הפרס הוא שישים הכהן עירובי תחומין שלו בבית הפרס ואנו צריכין בעירובי תחומין שיוכל המערב להכנס במקום שנתן בו עירובו כדי שיהיה הוא ועירובו במקום אחד. ובית הפרס ג' מינין מבוארין בסוף מס' אהלות האחד כשנחרש הקבר בשדה ונתערבו העצמות בעפר והודקו אפשר לכהן להכנס באותו המקום ובתנאי שיחפש העפר שהוא הולך עליו ואחר כן ילך כדי שלא יגע בעצם כשעורה. לחוץ ולאכול הוא שיכנס במחיצה עד שיגיע למקום העירוב ויאכלנו שם אם רצה כמו שיכנס בתוכה באויר. ועיקר מחלוקת רבי יהודה ורבנן מה שאומר לך והוא כי הכל מודים על הארבעה עקרים. האחד בית הקברות אסור בהנאה. והשני אין מערבין אלא לדבר מצוה. והשלישי מצות לאו ליהנות ניתנו. והרביעי כי שעת קניית העירוב הוא בין השמשות. והכל מודים כי בשעת קניית העירוב מותר להיות בבית הקברות אע"פ שהיא אסורה בהנאה כי זה העירוב מצוה ומצות לאו ליהנות ניתנו ורבי יהודה אומר כי מעת שיקנה אדם עירוב אינו מקפיד אם נשאר אותו דבר שעירב בו או אבד אח"כ ולפיכך הוא מותר אצלו שיקנה עירוב בבית הקברות ורבנן אמרי כי אדם רוצה שישאר לו אותו דבר שעירב בו לאוכלו כשיצטרך לו ואפי' אחר קניית העירוב ולפיכך אינו מותר אצלם להניחו בבית הקברות לפי שהיא אסורה בהנאה ואין מותר לו להצניע שם דבר ואין שם מצוה כי המצוה היא בשעת קניית העירוב ויתבאר לך מזה כי לא על הכהן לבדו אסרו חכמים הנחת העירוב בבית הקברות אלא על ישראל גם כן. ואין הלכה כסומכוס ולא כרבי יהודה: 
+
+
+Mishnah 2
+
+<b>מערבין בדמאי ובמעשר ראשון שנטלה תרומתו כו':</b><br>אומר כי יכול אדם לערב בדמאי ובמעשר ראשון שנטלה תרומתו ובמעשר שני והקדש שנפדו וזה מבואר ואמר עוד אבל לא בטבל גם זה מבואר והתשובה בכל אחת מהם ופירושו על הפנים שזכרנו במסכת ברכות ושבת תבקש אותה לשם. ושולח עירובו ביד חרש הוא שישלח עורובו עמו להגיעו לסוף אלפים אמה. והמאמר בכאן אינו אלא בעירובי תחומין אבל עירובי חצירות די לו בקטן כאשר יתבאר. ומי שאינו מודה בעירוב והוא הנכרי והצדוקי שאינם מודים בעירוב אם שלחו ביד אחד מאלו הפסולים להגיעו לידי אדם כשר והכשר יגיעו לסוף אלפים אמה הרי זה מותר ובתנאי שיראה לאותו הפסול כשהגיעו ליד האדם כשר: 
+
+
+Mishnah 3
+
+<b>נתנו באילן למעלה מעשרה טפחים כו':</b><br><b>נתנו בראש הקנה או בראש הקונדס כו':</b><br><b>נתנו במגדל ואבד המפתח כו':</b><br>זאת המשנה צריכה לעקרים מהם שקדמו ומהם שלא קדמו ואני אביאם בכאן לתוספת ביאור והם העיקרים כי רשויות שבת ארבעה רה"ר ורה"י כרמלית ומקום פטור וכבר גדרנו אותם בראש מסכת שבת וזכרנו כי המוציא מכרמלית לרה"ר או לרה"י אינו חייב מיתה אבל הוא אסור משום שבות. ומהם כי שעת קניית העירוב הוא בין השמשות. ומהם כי רבי סובר כי דבר שהוא משום שבות לא גזרו עליו בין השמשות. ומהם כי אסור להשתמש באילן משום שבות. ומהם כי כשיערב אדם עירובי תחומין יצטרך שיהיה הוא ועירובו במקום א' ר"ל שיוכל לאכול עירובו במקום שנתכוין לשבות בו. ומה שאמרו בתחלת זאת המשנה נתנו באילן הוא בתנאי שיהיה באילן ד' טפחים על ד' טפחים או יותר ויהיה מתכוין לשבות ברה"ר אם נתן העירוב בזה האילן למעלה מי' יהיה העירוב ברה"י והוא ברה"ר ולפיכך אין עירובו עירוב לפי שא"א לו ליקח עירובו ביה"ש ולהוציאו למקום שביתה. ואם נתנו למטה מי' יהיה העירוב בכרמלית ויוכל להוציאו ביה"ש לרה"ר לפי שהוא משום שבות ואע"פ שהוא משתמש באילן ה"ז מותר ביה"ש לדעת רבי. ואלו ההלכות כולם הם לרבי. ועוד אמרו נתנו בבור והוא שיהיה הבור כרמלית ומקום שביתתו ברה"ר. וקונטס הוא שבט דק יעשו ממנו הרמחים ושם הרומח קונדס וקונטס הכל שוה ולפי שהקנה והקונטס דקין ואין בהן ד' על ד' הוא מקום פטור ולפיכך כשנתכוין לשבות ברה"ר ונתן שם עירובו אפי' למעלה ממאה אמה ה"ז עירוב מפני שהוא יכול להורידו ואפילו בשבת. אבל הכריח רבי בכאן שיהיה הקונטס והקנה תלושין ונעוצין ולא יהא מחובר לקרקע אע"פ שהוא ביה"ש שהוא שעת קניית העירוב ומותר להשתמש במחובר באותה שעה גזירה שמא יקטום גזירה שמא יחתוך אותו קנה והוא מחובר לקרקע והוא איסור סקילה מפני שיתערב לו בקנה התלוש ממקום צמיחתו שהוא מותר לחתכו וכמו כן הקונדס. ומגדל הוא ארגז שנותנין שם הבגדים. וכשיש שם חוטין או מנעול שא"א להתיר אותו המגדל אלא במפתח או בפסיקת אותן החוטין ואבד המפתח אומר ת"ק כי הוא יכול לפסוק החוטין בסכין ולהוציא העירוב ואין בו איסור סקילה לפי שהוא מקלקל באותו החתוך ולפיכך עירובו עירוב ור"א סובר כי אין כלי ניטל אלא לצורך תשמישו ואסור לטלטל הסכין כדי לפסוק החוטין אלא לחתוך המאכל ולפיכך א"א להוציא העירוב אלא במפתח ומפני זה אמר אם אינו יודע שהמפתח במקומו אינו עירוב. והלכה כרבי שאמר דבר שהוא משום שבות ביה"ש לא גזרו במקום מצוה ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 4
+
+<b>נתגלגל חוץ לתחום ונפל עליו גל או נשרף כו':</b><br>נתגלגל חוץ וכו' עד כשר כבר ידעת כי המאמר באלו ההלכות כולם אינו אלא בעירובי תחומין וידעת כי שעת קניית העירוב ביה"ש וכשיגיע עת ביה"ש והעירוב מצוי ראוי לאכילה אין שואלין עליו אם נאבד לאחר כך ודע כי כשיניח אדם עירובו באיזה מקום שיניחנו כי יש לו ד' אמות במקום עירובו והוא באמצע הד' אמות ואמרם נתגלגל חוץ לתחום הוא שיתגלגל ברחוק ב' אמות ממקומו שהונח שם ואז יהיה חוץ לתחום ולא יהיה מותר לו להחזירו. ופירוש גמל וחמר כי זה הוא כמושך גמל וחמור וענין זה הדמיון כי המושך גמל וחמור אינו יכול ללכת האחד מהם מפני האחר כי הגמל אינו הולך אלא כשילך המושכו לפניו והחמור אינו הולך אלא כשילך המחמר אותו לאחריו ומפני זה כשילך האחד יעמוד השני ולא יוכל ללכת כמו כן זה שנסתפק בעירוב א"א לו ללכת למקום שעירב שמא נפסד העירוב מבעו"י ואינו עירוב וג"כ אינו יכול ללכת אלפים אמה לכל רוח כמו שהיה יכול מקודם שמא נפסד העירוב משתחשך ועירוב היה ביה"ש ואסור לו ללכת אלא למקום שעירב ודנו אותו לחומרא ואם עירב בדרך משל ללכת אלף אמה במזרח בלבד וג' אלפים במערב כאשר נבאר לפנים ונפל [ספק] בעירוב מה שנפל מן הספק אינו הולך במזרח אלא אלף אמה ובמערב אלפים בלבד. ור' יוסי ור' שמעון אומרים כי ספק העירוב כשר כי הם אומרים העמידו על חזקתו. ור' מאיר ור' יהודה אומרים כי תחומין של תורה לחומרא יהיה הדין בשבת והשמיענו נתגלגל שלא נשאר העירוב במקומו וכמו כן נפל עליו גל שנשאר במקומו הכל שוה או הפך אומרו נפל עליו גל שא"א להוציאו אלא אחר חפירה או נתגלגל שאפשר שישיבנו הרוח הכל שוה והשמיענו נשרף להודיענו כח זה הדין אצל ר' יוסי שהוא מכשיר אפילו נשרף שנעדר מהכל וכמו כן כך הדין אצל ר"מ שהוא מחמיר ואפי' היתה תרומה גדולה ונטמאת שהיא עומדת במקומה וכמו שהיתה אבל נסתפק בטומאתה אם נטמאת מבעו"י אם לא והלכה כר"י ור"ש: 
+
+
+Mishnah 5
+
+<b>מתנה אדם על עירובו ואומר אם באו נכרים כו':</b><br>עירובי תחומין שיעדתי לך לבארם בכאן אבארם לך והוא כי יש רשות לכל אדם להלך אלפים אמה חוץ למדינה לכל רוח שירצה מארבע הרוחות למזרח ולמערב ולצפון ולדרום וזהו תחום שבת ואם ירצה שום אדם מבני המדינה ללכת לאחת הרוחות יותר מאלפים אמה אז יצטרך לעירוב וזהו עירובי תחומין והגע עצמך ע"ד משל אדם שהוא רוצה ללכת לצד המזרח ג' אלפים אמה יקח עירוב מע"ש ויתרחק מן המדינה אלף אמה ויניח העירוב שם ויהיה כמו ששבת באותו מקום ויש לו ללכת ממקום עירובו אלפים אמה וכשיהיה ממחרת ר"ל יום שבת או יו"ט ילך עד מקום העירוב וממקום העירוב אלפים אמה נמצא שהלך ברוח מזרח ג' אלפים אמה ואסור ללכת בצד המערב אלא אלף אמה בלבד כי האלף שהוציא בצד המזרח גרע אותם מצד המערב וכן אם הניח העירוב ברחוק אלפים אמה מן המדינה במזרח יש לו לילך בצד מזרח ד' אלפים אמה ולא ילך בצד המערב אפי' אמה אחת לפי שהוא הסיר האלפים שהיו לו ברוח מערב והוסיפן ברוח מזרח ועל דרך זו יוכל להוסיף י' אמה או כ' או ק' איזה שיעור שירצה כמו שזכרנו וכל מה שיוסיף ברוח אחת יחסר אותו מן הרוח השנית שכנגדה עד שיגיע לתת [הארבעת] אלפים כולם ברוח אחת ואתה שמור זה הענין ואל תצריכני להחזירו בכ"מ כי הענין הזה נזכר בהרבה מקומות. ואמר בכאן כי יוכל אדם להתנות בעירובו ולעשות מע"ש ב' עירובין ולהניח האחד ברחוק אלפים אמה מן המדינה במערב והאחד ברחוק אלפים אמה במזרח ויתנה ויאמר אם באו נכרים מן המערב אלך ארבעת אלפים אמה במזרח ואסמוך על העירוב שבמזרח ואם באו נכרים מן המזרח אסמוך על העירוב שבמערב לברוח מן הנכרים וכן אם בא חכם מן המזרח אסמוך על העירוב שבמזרח עד שאגיע לאותו חכם ואם יתחדש החדוש מב' הרוחות למקום שארצה אלך כלומר יסמוך על איזה עירוב שירצה ואם לא יתחדש חדוש הריני כבני עירי שילך אלפים אמה לכל רוח בלבד ולא יחוש לשני העירובין. ור' יהודה אומר שיגיע לרבו עכ"פ אע"פ שהאחר חכם ואין בידו הברירה שילך לאיזה מקום שירצה וחכמים אינם רואים בזה כי אולי יבחר אדם הקבלת פני רעהו על הקבלת פני רבו. ואין הלכה כרבי יהודה: 
+
+
+Mishnah 6
+
+<b>ר"א אומר יו"ט הסמוך לשבת בין מלפניה כו':</b><br>ר' אליעזר סובר כי שבת ויו"ט שתי קדושות הן וכל אחד מהן מובדל מחבירו ולפיכך מותר לאדם שיעשה ב' עירובי תחומין מעיו"ט כשחל יום טוב להיות בע"ש או מערב שבת אם חל יום טוב ביום ראשון ויניח העירוב האחד במזרח והשני במערב ויסמוך על האחד מהם ביו"ט ועל הב' בשבת או יעשה עירוב באחת הרוחות ויסמוך עליו באחד מן הימים וביום הב' יהיה כבני עירו וילך למקום שהן יכולים ללכת ויש בידו הברירה באלו הפנים כולם. וחכמים אמרו קדושה א' הן לפיכך אין לו רשות לערב אלא ברוח אחת לשני הימים. ומה שאמרו חכמים בכאן בזאת המשנה הם כמו טוענים על רבי אליעזר ושיעור טענותם שהם אומרים לו כך כמו שהאדם אי אפשר לו לערב ביום א' חציו למזרח וחציו למערב אבל הוא מערב לרוח אחת בלבד או אינו מערב כל עיקר כמו כן בשני ימים יערב לרוח א' בב' הימים או אינו מערב כל עיקר לפי שהם חושבין אותם קדושה א' לחומרא וחושבין אותם ב' קדושות לענין שהוא חייב לחזור ולהניח עירוב אחר כאשר תראה בדמיונם. והעיקר אצלנו מי שעירב בפת בראשון ורצה לערב בפת בשני צריך שיערב באותו העירוב ולפיכך נוטלו ובא לו וזה אי אפשר לו אלא כשיחול יו"ט בערב שבת הוא שאפשר לו שיוליך העירוב יום חמישי ומחשיך עליו ויביא אותו ויוליכנו ולמחר שהיא יום טוב יחשיך עליו ויאכלנו לפי שהוא שבת ואינו יכול להחזירו וכשיהיה יום טוב אחר שבת אין לו דרך אחרת אלא שיניחנו שם מע"ש במקום מוכן וישאר שם עד מוצאי שבת שהוא ליל יו"ט וכששמע אותם ר' אליעזר שהם הצריכו לו להחזרת העירוב אמר להם מודים אתם לי שהן שתי קדושות ולולי זה היה מספיק לו שיחשיך עליו בראשון והן דנין לחומרא כמו שזכרתי לך. והלכה כרבי אליעזר בסברתו שהן שתי קדושות ויש לו לעשות כל מה שזכר ומה שחייב שלא נתיר לעשות עירוב ביו"ט לשבת לפי שהעיקר אצלנו אין יו"ט מכין לשבת כאשר נבאר במס' ביצה ולפיכך נערב לשבת מערב יום טוב:  
+
+Mishnah 7
+
+<b>רבי יהודה אומר ר"ה שהיה ירא שמא תתעבר כו':</b><br>יום הספק היה אצלם כשהיו עושין ע"פ הראיה והוא יום ל' מאלול כי אם יראה הירח ליל ל' יהיה אלול מכ"ט ויהיה אלול חסר ואם לא יראה ליל ל' יהיה אלול מל' יום ויהיה אלול מעובר ויהיה ר"ה יום ל"א לאלול ואמר רבי יהודה שיעשה יום כ"ט מאלול ב' עירובין אם ירצה כיון שאינו יודע אם יהיה למחרת ר"ה או למחרת מחרתו ואע"פ שירצה ללכת למחר למזרח וליום אחר למערב ויתנה באיזה תנאי שירצה אם ירצה שיניח עירוב ליום ל' לרוח אחד וליום ל"א לרוח אחר או שיניח עירוב אחד מב' הימים לרוח אחת מן הרוחות ויום השני כבני עירו ויש בידו הברירה בכל זה לפי שיש ספק בקדושה והלכה כרבי יהודה בזו ההלכה אבל בזמן הזה בשני ימים טובים של ראש השנה שאנו עושין אותן על פי החשבון אסור לחלק בהן העירוב לפי שהן קדושה אחת והעיקר אצלנו שהן כיומא אריכתא אבל שאר ב' ימים טובים של גליות הם ב' קדושות ומותר לעשות בהן כל מה שנזכר על דעת ר' יהודה מחלוק הערוב: 
+
+
+Mishnah 8
+
+<b>ועוד אמר רבי יהודה מתנה אדם על הכלכלה כו':</b><br>העיקר אצלנו כי אסור להוציא תרומות ומעשרות ביום טוב ועוד יתבאר זה במקומו ודמיון מאמר רבי יהודה הוא זה אם יש לפניו ב' סלין מטבל וירמוז אל הסל האחד ויקרא אותו ראשון ויאמר ביו"ט ראשון אם היום חול שמותר להוציא בו תרומות ומעשרות זה הסל הראשון תרומה ומעשרות על הסל הב' ואם היום קדש אין בדברי כלום ולמחר יאמר אם היום חול זה הסל עצמו שרמזתי לו אתמול הוא תרומה ומעשרות על הסל הב' ויהיה מותר לאכול הסל הב' ואם היום קדש אין בדברי כלום ויהיה מותר לאכול הסל הב' ביו"ט ב' בהכרח לפי שאם יו"ט שני קדש תנאו ביו"ט ראשון קיים ואם היום הא' הוא קדש תנאו ביו"ט ב' קיים וכמו כן ביצה שנולדה בראשון תאכל בשני על זה הדרך כי אם הראשון קדש השני חול ותהיה מותרת לאכילה ואם יו"ט ב' קדש הראשון חול והחול הוא שהכין ליו"ט כאשר התבאר ויתפרש במס' ביצה וכל זה הוא לפי מה שסבר שהן ב' קדושות והשמיענו אלו הג' הלכות ללמדך כח סברתו כי הוא ישים אותם ב' קדושות לענין העירוב שאינו עושה שם מלאכה ולענין כלכלה ולא יגזור שמא יפריש ממנה תרומה באחד מן הימים וכן לענין ביצה לא יגזור שמא יאכל נולד ביום טוב והוא אסור כאשר יתבאר בביצה וכבר בארתי לך שהלכה כרבי יהודה באלו הדברים כולם אבל לא בב' ימים טובים של ר"ה לפי שהן קדושה אחת: 
+
+
+Mishnah 9
+
+<b>רבי דוסא בן הרכינס אומר העובר לפני התיבה כו':</b><br>ר' דוסא כלל בזה המאמר ב' דעות האחת שהוא מזכיר של ראש חדש בראש השנה והשנית שמתנה בראש השנה ואומר אם היום אם למחר. והעיקר אצלנו מה שזכרתי לך כי ב' ימים טובים של ר"ה קדושה אחת הן והתנאי אינו מותר בהם והטעם גזרה שמא יקלו בהם עמי הארץ כשישמעו שהוא ספק ונחוש לזה בר"ה כי אפילו בזמן שהיו עושין על פי הראיה היו עושין ר"ה ב' ימים ברוב. והעיקר אצלנו גם כן שלא יזכור ראש חדש בתפלת ר"ה אלא אומר זכרון אחד ועולה לכאן ולכאן ואמר בכסה ליום חגנו חג שראש חדש מתכסה בו. הנה נתבאר לך כי דברי ר' דוסא דחויים מהכל: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>מי שהוציאוהו נכרים או רוח רעה אין לו אלא כו':</b><br>רוח רעה קורין כל היזק שאינו בא מיד האדם מאיזה סבה שתהיה וכשיצא אדם חוץ לתחום ברצונו אין לו אלא ד"א אפילו הושב שלא ברצונו וכן אם יצא שלא ברצונו וחזר ברצונו. ופרנדיסין שם מקום והפליגה שם להולכת הספינה בים. ודע כי ר"ע ורבי יהושע חלקו על ר"ג ורבי אלעזר בן עזריה בספינה שהיא בנמל שהיא דומה לדיר וסהר אבל ספינה מהלכת ד"ה מותר להלך בכולה ולפיכך אמרו שרצו להחמיר על עצמן כי אפילו לדעתם מותר להלך בכולה וטעם מחלקותם כי ר"ע ורבי יהושע אומרים אם אתה מתיר לו להלך בדיר וסהר שיש לו מחיצות כמו כן ילך בבקעה אם יונח שם ואינו רשאי ללכת בה אלא ד"א ויאסרו דיר וסהר כדי שלא יתערב דינם בדין בקעה ור"ג ורבי אלעזר בן עזריה אינם רואים בזו הגזרה והלכה כר"ג ורבי אלעזר בן עזריה בכל המאמר: 
+
+
+Mishnah 2
+
+<b>פעם אחת לא נכנסו לנמל עד שחשכה כו':</b><br>קורין נמל למקום שהספינות נסתרות שם מן הרוח ויוצאות משם ליבשה ואמרו הייתי מסתכל כ"ז לפי שאפשר לדעת מרחק איזו מקום שתרצה ממה שישיגהו העין בכלים יעשו אותן בעלי התשבורת ויושג זה באותו הבריח שהוא בכלי נחשת שמסתכלין בו החוזים בכוכבים ונקרא בערבי אצטרל"ב ואיני רוצה להאריך ולהזכיר איך יושג כי זה הדבר בזה הענין ארוך ואפילו באריכות לא יבין זה אלא מי שידע בחכמת התשבורת וידע מה שיתחייב מן היחוס בדמיונות הדומין זה לזה ואיך יצא הצלע שאינו ידוע כשתדע צלעות אחרות שיהיה להם ענין ומה שישתתף חכמת התשבורת לזו החכמה ימצא זה הענין קרוב ואינו צריך אריכות. ודע כי הנמל אינו מוקף מחיצות כי אילו היה מוקף היה מותר לדעת רבן גמליאל ואפילו לא היה בתוך התחום עד שלא חשכה כאשר ידעת מסברתו בדיר וסהר שאומר מהלך את כולה וכן נתבאר בירושלמי: 
+
+
+Mishnah 3
+
+<b>מי שיצא ברשות ואמרו לו כבר נעשה מעשה כו':</b><br>רוצה באמרו ברשות כי התורה נתנה רשות לעשות מצוה או להציל מיד הגיים או מן הנהר. וכשאומרים לו כבר נעשה המעשה שהיית יוצא לעשותו יש לו להלך ממקומו שהיה שם כשאמרו לו כבר נעשה המעשה אלפים אמה לכל רוח ואם יש בינו ובין המקום ששבת בו פחות מארבעת אלפים אמה ממקומו וכשיהלך אלפים אמה ממקומו כמו שאמרנו ישאר בינו ובין מקום שביתתו פחות מאלפים כבר הגיע לו תחומו שהיה לו מערב שבת ויש לו להגיע למקום שביתתו ויהלך ממנו אלפים אמה לכל רוח כאשר היה מקודם וזהו ענין אמרם ואם היה בתוך התחום כאילו לא יצא ומה שאמרו שכל היוצאין להציל חוזרין למקומן אינו ראיה שידמה לדין שקדם זכרו אבל הוא דין אחר שיש בו קולא על מי שיצא ברשות התורה והביא ראיה עוד להקל על מי שיצא ברשות וכמו כן מי שיצא להציל נפשות מישראל וזהו ענין אמרם להציל. ונתנו להם רשות כלומר למצילין שיחזרו בכלי זיין עד שיגיעו למקומן וכן אמרו חוזרין בכלי זיינן למקומן: 
+
+
+Mishnah 4
+
+<b>מי שישב בדרך ועמד וראה כו':</b><br>רבי מאיר אומר כי לפי שלא ידע שהיה קרוב למדינה ושהיה בתוך התחום לא חשב להכנס במדינה ולא קנה שביתה בעיר ולפיכך אין לו ללכת אלא אלפים אמה לכל רוח וילך עד המקום שהגיע אליו סוף התחום ואסור לו להלך בכל המדינה ורבי יהודה אומר כי הוא אפילו לא חשב על זה כיון שהוא בתוך התחום קנה שביתה בעיר עם אנשי העיר ויכנס ויהלך בכל המדינה וילך חוצה לה אלפים אמה לכל רוח. והלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+<b>מי שישן בדרך ולא ידע שחשכה כו':</b><br>רבי יוחנן בן נורי אומר נכסי הפקר קונין שביתה במקומן ואין דרך לטלטלם אלא אלפים אמה לכל רוח וכמו כן האדם כשאין לו דעת בשעת העירוב רוצה לומר כשהיה ישן הרי הוא כנכסי הפקר שאין להם דעת בעלים ויש לו אלפים אמה לכל רוח. וחכמים אומרים נכסי הפקר אין קונין שביתה במקומן אלא מי שזכה בהם וקנה אותן יש לו להוליכם בכל מקום שיש לו ללכת וזהו ענין אמרם הרי הוא כרגלי כל אדם ולפיכך כשהאדם ישן בשעת העירוב הוא כמו נכסי הפקר שאין להם דעת ולא קנה שביתה ולא ילך אלא בארבע אמות. והלכה כרבי יוחנן בן נורי במה שאמר בכאן והלכה כחכמים בנכסי הפקר שהם כרגל כל אדם וזה קולא ולקחנו הקולא משתי הדעות: 
+
+
+Mishnah 6
+
+<b>היו שנים מקצת אמותיו של זה בתוך אמותיו של זה כו':</b><br>זו המשנה כוללת שבת ויום טוב והוא כי האדם בשבת מותר לו הטלטול בארבע אמות בלבד וכאן מדבר כשאירע השתוף לשני בני אדם ונשתמשו במקום המשותף וזה מבואר וכן אם נפל השתוף באלפים אמה אשר לכל אחד שמותר להם להשתמש במקום המשותף ביום טוב וכבר היתה מחלוקת בין רבי שמעון וחכמים בשלש חצירות פתוחות זו לזו וערבו שתים החיצונות עם האמצעית כי חכמים אומרים שלשתן אסורות ורבי שמעון אומר שתים החיצונות בלבד אסורות זו עם זו וכששמע אותם רבי שמעון שהורו בדומיהן בזה הדין במאמרם היו שלשה והאמצעי מובלע בינתיים התחיל להשיב עליהם ואמר להם הלא זה שוות כשלש חצרות פתוחות זו לזו ומפני מה אתם חלוקים עלי בזה בדין שלש חצירות וחכמים חולקים עליו שם לפי שהם אומרים אם התירו לבית החיצון להשתמש עם האמצעי והאמצעי עם החיצון האחר שמא ישתמש אחד מן החיצון עם החיצון האחר ולא יערערו עליו אנשי אותה האמצעית לפי שיחשבו שהוא מהם לרוב השוכנים שם אבל בכאן שאין שם אלא שלשה אנשים כל אחד מהם נחפז על חבירו ולא יניחנו לעבור גבולו ואם שגג יזכירנו. והלכה כרבי שמעון באמרו כי שתים החיצונות בלבד אסורות זו עם זו: 
+
+
+Mishnah 7
+
+<b>מי שבא בדרך וחשכה לו והיה מכיר אילן או גדר כו':</b><br>העיקר אצלנו מה שאגיד לך הוא כי כל האדם ובלבד כשהוא בדרך לפי שהוא עני מותר לו לערב ברגליו כאשר יתבאר ויש בינו ובין מקום שהוא רשות היחיד פחות מאלפים אמה והוא היה יודע אותו מקום ואמר שביתתי במקום פלוני ר"ל באותו מקום קנה שביתה שם וכאילו הניח עירוב ויש לו ללכת בכל המקום וחוצה לו אלפים אמה ובתנאי שיהיה עוד היום גדול כשקנה שביתה באותו מקום כדי שיוכל להגיע לאותו מקום ואפילו בתכלית המרוצה קודם הכנסת שבת ויחשב לו כאילו הגיע שם וכמו כן אם קנה שביתה ברה"ר מקום ידוע כמו עיקר אילן או גדר יש לו באותו מקום ארבע אמות ואלפים אמה חוץ לאותן ארבע אמות ולפי שאמר תחתיו והוא אינו מסויים לא אמר כלום ואין לו ללכת אלא לעיקרו של אילן בלבד ולא ילך משם לביתו אלפים אמה ולא הארבע אמות שיש לו לשם בלי מסויימות עד שנמדוד משם אלפים אמה וזהו כשיש תחת האילן שמנה אמות או יותר שבהם יפול הספק ולא נודע באיזה מקום קנה שביתה אבל אם יש תחת האילן פחות משמנה אמות יש לו ללכת משם לביתו אלפים אמה כי כשתקח מהם ארבע אמות שהוא שיעור מקום שביתתו תמצא קצתם משותפים עם הארבע אמות שיש לו לשם וכל זה כשישאר מן היום שיעור שיוכל להגיע לאותו מקום במרוצה כמו שזכרנו: 
+
+
+Mishnah 8
+
+<b>אם אינו מכיר או שאינו בקי בהלכה כו':</b><br>או אינו בקי בהלכה פירושו שלא ידע כי יש לאדם שיתן מקום שביתתו במקום רחוק ממנו מלבד המקום שהוא עומד בו. ואמרו כטבלא מרובעת לפי שאי אפשר במלאכה לעשות מרובע בדיוק ולפיכך הודיע שדי לנו שיראה כמרובע כפי היכולת האדם כמו הלוחות המרובעות שהכוונה בהם הרבוע כפי היכולת. נשכר את הזויות רוצה לומר את הארבע תוספות שיש במרובע על העגול שבתוכו ואותן התוספות הן בזויות המרובע ולפכך קראן זויות. (וזו היא צורתה) <img src="data:image/png;base64,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"> והלכה כחכמים:
+
+Mishnah 9
+
+<b>וזו היא שאמרו העני מערב ברגליו כו':</b><br>זה המאמר חוזר על המאמר שהזכיר כבר ואמר שביתתי במקומי זכה לו מקומו אלפים אמה לכל רוח. ורבי מאיר אינו מתיר זה המעשה אלא לעני לפי שאין לו יכולת לערב על הפת אבל מי שיש לו יכולת יש לו להניח עירוב במקומו על כל פנים ואז יוכל ללכת אלפים אמה לכל רוח לפי שדעת רבי מאיר עיקר עירוב בפת ונותן רשות לעני שיאמר שביתתי במקומי בלבד להקל על העני ורבי יהודה אומר כי עיקר העירוב ברגל ולהקל על העשיר שיתן פת ביד שלוחו וישים השליח אותו הפת במקום ותהיה לו שביתה באותו מקום וילך משם אלפים אמה לכל רוח. ואון מחלוקת בין רבי יהודה ורבי מאיר כי כשהוא מכיר אילן או גדר או מקום מוקף מחיצה ואמר שביתתי במקום פלוני אין מספיק זה אלא לעני אבל עשיר מוכרח הוא שיגיע פת למקום שביתתו. והתירו זה למי שבא בדרך לפי שהוא עני כי אין לו יכולת להגיע שם ולהניח שם פת. והלכה כרבי יהודה: 
+
+
+Mishnah 10
+
+<b>מי שיצא לילך בעיר שמערבין בה והחזירו חבירו כו':</b><br>עיקר זה המאמר כי בני העיר עשו אותו שליח לעשות להם עירוב למדינה אחרת שהיא יושבת להם ברחוק שני תחומין כדי שיוכלו ללכת ממחרת חוץ למדינה ארבעת אלפים אמה וזה השליח כשיצא ללכת (ממחרת) חוץ למדינה החזירו חבירו למדינה קודם שיגיע ולא עירב רבי יהודה אומר כיון שיצא ונכנס בדרך לקנות בו שביתה ברחוק אלפים אמה קנה לשם שביתה לפי שהוא עני כאשר הקדמנו לומר שהוא קונה שביתה ברחוק מקום בלבד כשהוא יוצא לדרכו והחזיק לו בדרך כיון שיצא בזאת הכוונה יש לו ללכת חוץ לאותה מדינה ארבעת אלפים אמה ואנשי המדינה ששלחו אותו לא נגמר עירובם ולפיכך אין הולכין חוץ לאותה מדינה ארבעת אלפים אמה אבל הולכים חוץ למדינתם אלפים אמה לכל רוח בלבד. ור"מ אומר כי זה השליח מאחר שהיה לו לערב ולא עירב נדון אותו להחמיר ולא ילך אלפים אמה לכל רוח כמו אנשי המדינה שעשו אותו שליח אלא ילך אלפים אמה לאותו רוח ששלחו אותו לערב בו וברוח האחר שכנגדו ילך כמו שהיה הולך אילו היה מערב וזה הוא חמר גמל כמו שבארנו במה שקדם. והלכה כר' יהודה: 
+
+
+Mishnah 11
+
+<b>מי שיצא חוץ לתחום אפילו אמה אחת כו':</b><br>רבי אליעזר סובר כי יש לאדם במקומו ארבע אמות והוא באמצען וכשהוא חוץ לתחום שתי אמות הנה נפל השתוף בין ארבע אמות שלו ובין סוף התחום ולפיכך יכנס. ממצין את המדות פירושו שאין המשוחות מדקדקים במדות להגיעם עד סוף התחום אבל מודדין פחות מן השיעור הראוי ומחסרין מכל חבל וחבל מעט מפני מה שאירע במקומות הנמוכים והגבוהים ויגרעו מן האלפים אמה אמות להחמיר לפיכך היה מתיר רבי שמעון להכנס. ואין הלכה כרבי אליעזר ולא כרבי שמעון: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כיצד מעברין את הערים בית נכנס בית יוצא כו':</b><br>ענין מעברין הוא שיחברו למדינה דבר אחד כמו העובר שהוא נוסף בגוף אמו ותהיה המדידה חוץ לאותו דבר הנוסף. ואמר בכאן כי אם יהיה בית חוץ למדינה ובית תוך המדינה (כזו הצורה) <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAREAAAEYAQAAAABT4P/rAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAF9UlEQVRoge3Zv2/cVBwA8Hc1qhmiON1YwIyMsLFQD0WdUP8Eyo8hK4IhQii1pZO4BXpDRyLuj+iKGl8NvSXqrR0KZ2MJL6i1dcM5inmP9/uez+/ZJiRpQPFwsS+ffP19P/z83gtA3Qc4NwPA5nda4+AfoddpcgB8s7ERwib2n99FqASu1mAwRyihnziaazAzhJbC2K0GfxYIRa0mo59Flzk5I9PnXi0mu8QmN7R7Zxxmii6TCpOa87lUhuWcCqOtnxH9VdJqxmdknFdnWuqnPU5/U/QzaVdbtJtxD+P0MzHt7Um7AWCAPwdkEDOVixsArFZjdZkTetJu1How5awe52rsHmb0z+PEPeJozbjHvTbKZRpbLszYV+bSmNF/0Iwv0Lzycp30iNPHnCKfU5jkAk16Zc7HjM/IXLZyXZl2c9Xu/9IEb9wcdBlAjz6G7YKwo7mfAOThGw1OOIq5+hRBrXHolwiFMp7ZoOAaN1aLuQvf7zAhK1nZYnJZSVNTPpDcxDWVnZkY34ncpM0ENrldqylpJQeuwbikEQM63SrZpKvZptSwdCEwGLKIq3gPYrtfepPzmV3uGE0Us2RRZZnLJXfYgMHA0ArEReBrDWkE2eljz2jkZDR3DeaaaEyctG3KORYpI2gZjS+vBiYzXV+FJjNcX5GQWqPMsXPPYJQ1UenqDVRM5ejMGEF3fQVtvak85dJgStUM9Sb3lctENfihtV1qYvVPYmnYQHLdoSZRDQ7KDVDNVDU4OWaKmhmqphImoaSCLJ/a8Iy/4yYA/JqY+pLIEUb+DTFOp3Fg3Yx6mEhjJtAj5xnkJtXlw5p0erT7kH5Z6OJUPjkPPyRPIh4cco05LKmJb1MDBqXW0PPqs7cDOgJv+Zp8cnq++HKfGcDNVDEjZuZf7T+nWxK514wzKuj541vHz8yGXYQ2MaXBpPQ8GR3vULN0NTkzsxwf3zCbTLTUQ2bGGjND68Ng5qNuMx6fwsw07W4waltM1G54jPtYJs3LucuNWzfLVJrwicPMQjVF3cxcjSFxljLnMJvzcpkN3OXmR2/DFPJeC2Qw6drMseoyTyEv19NNcyzNz5XbbnDOv+DHE76J3/21e71HzEzEIa0Ed/AbEPpSQPIYLstZrb2I+Uk1VsNUxBwoZoDbd7Vh3CVCz4TJEB1lVmWtbyAy2pTcVMDj5hY1kTSRzDkHdqcJgcVGtBYToKBmphpjofgeM44pDn4Blje9OTGWyeAXafWWd9RucBNve99NZf2oBjFDXpjb3kEYLVVDA0To0dp86x98ki6LtGF43yDV/cSH975JNeYRM+TF+9iHH0sz5eYLX8Yh5ncf3vm6Fuc3L3wXj48TbhAzx4r5Y+u+F+7UTezDjxJp/tp/8tp1N7qBx0c+JuTsft9H6ZKZrHr99pbtrn6YbJrFXJhVtfV5tbdYPVhsGtzrUn6vansPrhYZMXxVmUiTiZxfrl7sTbIhMhtcP/7T3Un2oNW88I/uIGZma0OqIZ2JfP70j+6TyXQkOgE1ZOK6Nu+gXxE37J2SUoMf5nQuzD75PmsaANJxqvYxZhJpCoiXNFbdsH5YrA1pM9vVmLxmoKcxh3WDFyVNM2GDgjTQS0wmEqbSGq9ufI2pus0hm/bOhCmRJg6bs0mT9zBFw2R4jTaqmaRmpnjq62EzrJlIMRWdjxIT1cyQm5TMnqWZ1syIG7FexwaXPK4Zhxs2xXYs2oSsq4+4gcIEbAWOuPEUg8c8YT6QpXdR6arG0+zBunRtIg3uBQ2DcyZrE2lyzV4uGf+tLuOy9ZcwicGE3CRIPExNQxZvwgwN+ZAKEsY2GFJB3JDJfdP4bGHGDencDUNn6gNpSq3BX5LlNi87aV+9wYvhkawbfc7kFTpmcaZGU1nCDHWGPaVAGNtsYo8ZuvYxmNJhpnSR5n8KzEDAAtDVftP49EfADN2XMMTBQyU1dIPCZMjkACVsn8RkINkAStl+i8ngx9ITeypGQ94VfL/EUD98Y8s2GJeflHLnz2zktlabkYf2fy6nMMseBv1/zd9GX/t6l7J9FgAAAABJRU5ErkJggg=="> שנמוד חוץ מן הבית היוצא מן המדינה כדי להוסיף לאנשי המדינה שבעים אמות. וכן כשהוא פגום והוא בנין חרוב או גדודיות הוא מה שיש לו שלשה גדרים בלבד. וגשרים ידוע. נפשות מקומות יוצאים מן הארץ ומתנאי שיהיה שם בית דירה ואמרם עושין אותה כטבלא מרובעת ר"ל כי כשתהיה המדינה עגולה שיעשו בה מרובע דבק לה ואז ימדדו חוץ למרובע אלפים אמה לכל רוח ומרויחין אנשי המדינה אותו התוספת שיוסיף המרובע על העגולה שבתוכו: 
+
+Mishnah 2
+
+<b>נותנין קרפף לעיר דברי רבי מאיר כו':</b><br>קרפף הוא צלע מצלעות מרובעות מדתו בית סאתים והוא שבעים ושירים וכבר ביארנו זה בפ"ב [משנה ה'] מזאת המסכתא וביארנו כי אותם השירים שני שלישים בקרוב. ודעת רבי מאיר שצריך להתרחק מן המדינה שבעים ושירים ואז ישער אלפים אמה תחום וראייתו על זה מלשון התורה [במדבר לה] מקיר העיר וחוצה רוצה לומר כי המדה נופלת חוץ לעיר וחכמים אינן סוברין כן אלא כשיש בין שתי המדינות שיעור שתי קרפיפות או פחות כל שהוא שהם כמדינה אחת וימדדו אלפים אמה לכל רוח חוץ לשניהם ווהיה מותר לכל אחת מהם שתלך לאחרת וחוצה לה אלפים אמה וזהו ענין אמרם עושה קרפף לשתיהן להיות כאחת כלומר כשיש ביניהם זה הריחוק אז יתן לכל אחת קרפף וידבקו יחד ויהיו כמדינה אחת. ואין הלכה כרבי מאיר: 
+
+
+Mishnah 3
+
+<b>וכן שלשה כפרים המשולשין כו':</b><br>כשהן השירים שני שלישים הוא מבואר שיהיה שיעור שתי קרפיפות מאה ואחת וארבעים ושליש והכוונה כי כשיש בין שנים החיצונים מן המרחק שיעור כשנדמה האמצעי שהוא ביניהם יהיה הנשאר בינו ובין כל אחד מהם שתי קרפיפות מכל צד ובתנאי שני שיהיה האמצעי בינו ובין כל אחד משנים החיצונים אלפים אמה או פחות ואז ישובו השלשה כמו מדינה אחת ותהיה המדידה חוצה להם <img src="data:image/png;base64,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"> :  
+
+Mishnah 4
+
+<b>אין מודדין אלא בחבל של חמשים אמה כו':</b><br>זה החבל ראוי להיות מפשתים וברור הוא כי בכל מדידה יפול בה מעט קירוב ולפיכך התנה שלא יוסיפו על אורך זה החבל ולא יגרעו ממנו. ואמרם ולא ימדוד אלא כנגד לבו רוצה לומר שיתפוש קצת החבל לעומת לבו לא עליו ולא תחתיו. וענין אמרם מבליעו שיפרוש החבל עליו מלמעלה ולא יצטרך למדידת עומק הגיא או גובה הגדר וזה יתכן ר"ל שיהיה רחב הגיא חמשים אמה או פחות שהוא שיעור החבל וכמו כן גובה הגדר ואם לא יתכן ימדוד אותו כאשר נפרש לקמן וזה שאמר הגיע להר מבליעו בתנאי שיהיה גבהו על הארץ כדי שימצא כשימוד מארכו בארץ חמש אמות שימצא בגובה הקו הנופל על קצה החמש אמות על זויות עומדת עשרה טפחים אבל אם יהיה גבהו על הארץ כדי שימצא גבוה עשרה טפחים באותו קו הנופל ויהיה ממנו לקצה ההר פחות מחמש אמות הרי הוא כמו הגדר הגבוה העומד על שטח הארץ ולא יצטרך להבליעו אלא יקח אותו באומד. ובלבד שלא יצא חוץ לתחום רוצה לומר שלא יעמוד אותו המודד חוץ לתחום כשירצה להעביר החבל על המקום הגבוה לראות לאיזה מקום יגיע וזה מפני שנחוש שמא יראה אותו שום אדם כשהוא מודד ויחשוב כי במקום עמידתו הגיע תחום שבת. שמעתי שמקדרין בהרים רוצה לומר האומד והקירוב וקודר בלשונם המחתך ומקדרין מחתכין המדה ופירשו בגמרא זה הענין והוא שיקחו חבל מארבע אמות ויעמוד אחד במקום הגבוה מן ההר והשני במקום הנמוך ממנו ויתן העומד במקום גבוה קצה החבל נגד רגליו והעומד במקום נמוך יתן קצה החבל לעומת לבו ויתרחק ממנו כשיעור אורך החבל וככה ימדדו אותו כולו ד' אמות על זה הקרוב עד שיודע כמה יפסוק מתחום שבת והלכה כר' דוסתאי: 
+
+
+Mishnah 5
+
+<b>אין מודדין אלא מן המומחה כו':</b><br>מומחה הוא האדם החכם המהיר במלאכתו באיזו מלאכה שתהיה או בחכמה מן החכמות ורוצה בכאן שיהיה חכם בתשבורת מהיר במדידת הקרקעות. ומה שאמרו שומעין למקום שריבה פירשו אותו בגמרא שאם אמר שבכאן הוא תחום שבת והוא פחות מן השיעור שהיינו חושבים או אם אמר שבכאן תחום שבת והוא יותר ממה שהיינו חושבין כמו שנאמין אותו ונסמוך עליו שיהיה המקום פחות ממה שהיינו חושבין כמו כן נסמוך עליו שהוא יותר ממה שהיינו חושבין קודם לכן ושיעור הבבא השניה מזו המתני' כך ריבה אחד ומיעט אחד שומעים למרבה רוצה לומר אם באו שנים וחלקו זה על זה וכל אחד מהם מומחה שנסמוך ונעשה כדברי המיקל: 
+
+
+Mishnah 6
+
+<b>עיר של יחיד ונעשית של רבים מערבין את כולה כו':</b><br>העיקר אצלנו כי עיר של רבים כשיש לה שני שערים יכנסו בני אדם על האחת ויצאו על השנית שאין עושין לכולה עירוב אחד כדי שלא ישתמשו בני אדם ברשות הרבים דעלמא והם אינם יודעים כי העירוב הוא שהתיר להם התשמיש בתוכה ולפיכך חובה להניח ממנה שיור בלא עירוב כדי שלא ישתמש אותו השיור עם המדינה להודיע כי העירוב הוא שהתיר לנו התשמיש בתוכה והודיענו כי כשהיתה העיר מקודם לכן של רבים אפילו היא היום של יחיד שהיא צריכה לשיור על כל פנים כמו שהיתה מקודם אבל אם היתה של יחיד מקודם שהיה אפשר לעשות עירוב אחד בכולה תשאר כמו שהיתה אפילו היא עכשיו של רבים ואם יש לה פתח אחד בלבד אפילו היתה של רבים אינה צריכה שיור ומחלוקת רבי יהודה ורבי שמעון בשיעור השיור שישאר בה בלא עירוב והיתה בארץ יהודה עיר ושמה חדשה והיו בה חמשים דיורין והיא היתה עיר קטנה שבכל ארץ יהודה ופסק ההלכה אפילו בית אחד בחצר אחת הוי שיור: 
+
+
+Mishnah 7
+
+<b>מי שהיה במזרח ואמר לבנו ערב לי במערב כו':</b><br>עבורה של עיר היא התוספת שמוסיפין על המדינה ואז יהיה מדת אלפים אמה לכל רוח שוה עם הנוסף עליה כשהיא עגולה ונרבע אותה או שיש בתים חוצה לה כמו שביארנו בתחלת הפ' שתצא המדה מן הבית החיצון וכשנתן העירוב באותה התוספת הרי הוא כאילו לא עשה עירובו והוא כמו אנשי המדינה וילך אלפים אמה לכל רוח. ואמרם חוץ לתחום אינו רוצה לאלפים אמה אבל רוצה חוץ לעיבורה של עיר שבו קדם דברינו. מה שנשכר הוא מפסיד לפי שאם עשה עירובו ברחוק אלף אמה ע"ד הדמיון מביתו שיש לו במדינה ברוח מזרח יש לו ללכת במזרח ג' אלפים אמה אלף עד העירוב ואלפים ממקום העירוב ולא ילך ברוח אחר ר"ל ברוח מערב אלא אלף ואותן האלף שהרויח במזרח הפסיד אותן במערב וכבר ביארנו זה הענין פעמים ודע כי זה הדבר יהיה כאשר אמרנו בתנאי כי כשנמוד ממקום העירוב שנתן אותו על דרך הדמיון במזרח המדינה אלף אמה הגיע המדה לסוף המדינה או חוצה לה אבל אם הגיע המדה לקצת המדינה הרי הפסיד כל המדינה ואין לו ללכת במדינה לצד המערב אלא לסוף אלפים ממקום העירוב וזכור זה העיקר: 
+
+
+Mishnah 8
+
+<b>אנשי עיר גדולה מהלכין את כל עיר קטנה כו':</b><br>זו המשנה היא צריכה לשיעור ואני אבאר שיעורה אחרי עיקרים שאתה צריך לעמוד עליהם והם כי מי ששבת במקום שיש לו אלפים אמה לכל רוח כאשר נתבאר פעמים וכשמדד אלפים אמה ממקום אחד והגיע סוף האלפים לקצת המדינה או מערה אין לו ללכת אלא למקום שהגיע שם המדה ולא ילך במדינה כלל ולא במערה ואם הגיע המדה לסוף המדינה או חוצה לה ונכנסת המדינה כולה או המערה תוך אלפים נחשוב לו המדינה כולה ד"א ותכלה מדתו חוצה לה ואם יהיה ע"ד דמיון בין מקום השביתה ובין המדינה מאה אמה ונכנסת המדינה תוך האלפים ילך המדינה כולה וחוצה לה אלף ושמונה מאות ותשעים ושש אמות לפי שנחשוב המדינה כולה כד' אמות וזה הדין בעצמו הוא דין מי שימוד ממקום העירוב אלפים אמה שיש לו ללכת ממקום העירוב ונזדמנה באמצע מדינה או מערה וזהו שקוראים אותו מודד אבל מי שנתן העירוב שעשה במדינה יש לו ללכת אותה מדינה כולה וחוצה לה אלפים אמה ואפילו היתה כמו נינוה ולפי אלו העיקרים כשיהיו שתי מדינות קרובות האחת גדולה והשנית קטנה בענין כי כשנמדוד חוץ לגדולה אלפים אמה תהיה הקטנה נבלעת תוך אותן האלפים אמה וכשנמדוד חוץ לקטנה אלפים מגיע המדה לקצת המדינה הגדולה כפי אלו העיקרים שהקדמנו מותר לאנשי הגדולה שיהלכו הקטנה כולה ואנשי הקטנה לא ילכו הגדולה כולה אלא עד מקום שתגיע מדתם וכל זה כשנמדוד אלפים אמה אבל כשנתנו אנשי המדינה העירוב במדינה אחרת מהלכין את כולה וחוצה לה. א"כ שיעור זאת המשנה ובאורה בזה הלשון אנשי עיר גדולה מהלכין את כל עיר קטנה ואין אנשי עיר קטנה מהלכין את כל עיר גדולה בד"א במודד אלפים אמה חוץ לתחום אבל הנותן את עירובו בין נתנו אנשי העיר גדולה את עירובן בקטנה בין נתנו אנשי עיר קטנה עירובן בגדולה מהלך כל המדינה שהניח בה העירוב כיצד מי שהיה מעיר גדולה וכו'. וחלק רבי עקיבא על זה לפי שהוא סובר כי אפילו נתן האדם עירובו ברה"י אינו הולך אלפים אמה אלא ממקום העירוב. ואין הלכה כרבי עקיבא: 
+
+
+Mishnah 9
+
+<b>אמר להן ר"ע אי אתם מודים לי בנותן כו':</b><br>אמרו כי מערה אין בה דיורין ואינה ראויה לדיורון רוצה לומר כשנפסדו המחיצות אבל כשנשארו המחיצות אפילו היא בלי יושבים מהלך את כולה וחוצה לה וכן מי שהניח עירובו או שבת במדינה ריקנית חריבה אם נשארה חומתה מהלך את כולה וחוצה לה אלפים אמה לדעת החכמים. ואמרם נמצא קל בתוכה מעל גבה כי על גבה ממקום עירובו בלבד ילך וכשנתן עירובו בתוכה ילך אלפים אמה חוצה לה. ואמרם למודד שאמרו כבר פירשנו אותו שהוא עד סוף אלפים אמה בלבד ילך למקום שיכלו ואם כלו למקצת המערה אין לו ללכת בכולה: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>הדר עם הנכרי בחצר או עם מי שאינו מודה כו':</b><br>העיקר אצלנו דירת נכרי לא שמה דירה ומן הדין היה שלא נצטרך עמו לערוב לפי שלא קנה כלום כדי שנצטרך לקחת ממנו רשות אבל נתנו לו דירה ואמרו שהוא אוסר ואין לנו דרך לעשות עירוב עמו עד שנשכור רשותו להודיענו שהנכרי אינו משכיר מפני שחושש מזה לשום תחבולה או הערמה או שיבא עליו שום נזק א"כ אין שום דרך יתכן לערב עמו וכשידע זה הישראל לא ישכיר מדור בביתו לעובד כוכבים וזה ההרחק כולו גזירה שמא ילמוד ממעשיו והעיקר אצלנו כמו כן כי העובדי כוכבים אין מתיחדין עמהם מפני שמקצתן היו חשודין על שפיכות דמים על כן אמר ר' אליעזר בן יעקב כי כשיהיה א' נכרי וא' ישראל אינו אוסר עליו לפי שאין אנו צריכין בזה שנאמר אוסר ושלא ישכיר ממנו כדי שלא ילמד ממעשיו כי מפנים אחרים ימנע הישראלי לדור עם העובד כוכבים יחד לפי שהיה חשוד על שפיכות דמים אבל אם היו ב' ישראלים שמותר להם להתייחד עמו אז נאמר אוסר כדי שלא ידור עמו גזרה שמא ילמד ממעשיו ותנא קמא אומר אפילו א' עובד כוכבים וא' ישראל שמא יחזק לבו ויתחזק לדור עמו לבדו בדיעבד. וממה שאתה צריך לדעת כי העיקר אצלנו ישראל נותן רשות ומבטל רשות ובנכרי עד שישכור. ונתינת רשות הוא שיעשה עירוב מערב שבת וכבר קדמו דיניו. ומבטל רשות הוא שיאמר אותו שלא עירב מע"ש עם אנשי החצר או המבוי בטלתי רשותי לכם ומותר להם להשתמש ואסור עליו ומותר לו לאדם לבטל רשותו בשבת. והעיקר אצלנו מבטלין וחוזרין ומבטלין רצה לומר שיבטל ראובן לשמעון עד שישלים שמעון עסקיו בחצר ואח"כ ישוב ויבטל שמעון רשותו לראובן וזה שאמרנו שוכרין מן הנכרי ואפילו בדבר מועט ושוכרין ממנו בשבת. והלכה כר' אליעזר בן יעקב: 
+
+
+Mishnah 2
+
+<b>אמר ר"נ מעשה בצדוקי אחד שהיה דר עמנו כו':</b><br>פירוש צדוקי הוא מיוחד לצדוק תלמיד אנטיגנוס איש סוכו והוא היה ראשון לכופרים בתורה ועוד אבארנו במקומו [אבות פ"א מ"ג] והיה רבן גמליאל סובר שאינו כנכרי והביא ראיה מזה המעשה ונחלקו ר' מאיר ור' יהודה במאמר רבן שמעון אביו של ר"ג איך היה. ר' מאיר שאמר המאמר הראשון אומר כי זה הצדוקי ביטל להם רשותו ואמר ר"ש מהרו והוציאו את כל הכלים למבוי כדי שתתקיים לכם חזקה במבוי בתשמיש וכשיוציא הוא אח"כ לא יאסור עליכם התשמיש כי העיקר אצלנו מי שביטל רשותו ואח"כ נשתמש במזיד הרי בטל מה שעשה מבטול רשותו ואוסר עליהם [*אולי צ"ל אם לא קדמו] אפילו קדמו אותם שביטל להם רשותו ומפני זה צוה להם רבן שמעון שיקדימו אותו בתשמיש ונפקא לן מינה שהוא כישראל הלא תראה כי בישראל בטל רשותו ורבי יהודה אומר כי רשב"ג דברו היה בערב שבת כי הוא אמר לאנשי המבוי עשו צרכיכם במבוי עתה עד שלא יצא היום ויאסור עליכם כלומר קודם הכנסת שבת ויראה מזה שהוא כנכרי. ופסק ההלכה כי כל בר ישראל מאיזה כת שיהיה אם הוא מחלל שבת בפרהסיא לא יעשו עמו עירוב ולא יבטל רשותו ושוכרין ממנו כנכרי ואם אינו מחלל שבת בפרהסיא ובתנאי שלא יהיה עובד ע"ז הרי זה ראוי שיבטל רשותו לנו אבל אינו נותן רשות אלא אם היה מודה בעירוב ר"ל מאמין בו ויתבאר לך מכל זה כי פושע ישראל כשאינו מחלל שבת בפרהסיא ולא עובד ע"ז מבטל רשות ואינו נותן רשות ולא שוכר וזהו הפסק האמתי: 
+
+
+Mishnah 3
+
+<b>אנשי חצר ששכח אחד מהן ולא עירב כו':</b><br>זהו המקום שיעדתי לך לבאר בו ענין מבטל רשות וכבר קדם בזה הפרק כאשר הודעתיך כי האדם יבטל רשותו בשבת וכל השוכנים בבית יש לכל אחד מהם רשות בחצר ורבי אליעזר סובר כי מי שביטל רשותו סתם כמו כן ביטל ביתו ורשות חצירו וחכ"א כי הוא רשות חצירו ביטל רשות ביתו לא ביטל אבל כשפירש ואמר שבטל רשות ביתו וחצירו או אחד מהם בלבד הוא מה שבטל אין מחלוקת ביניהם בזה וכבר בארנו בסוף הפרק השני מזאת המסכתא שאין הלכה כר"א וזאת המשנה היא לחכמים ובמי שבטל רשותו בסתם ולפיכך ביתו אסור לו ולהם ומותר לכולם להשתמש בחצר ובדיורין שלהם ומפני זה התרנו לזה שבטל רשותו להשתמש ברשות אלו האנשים שבטל להם לפי שאנו חושבין אותו כאורח אצלם. ואמרו נתנו לו רשותם רוצה בו שיבטלו רשותם לאותו היחיד שלא עשה עירוב ויהיה מותר לו להשתמש בכל החצר ובביתו בלבד לא בבתיהם אלא אם פרשו שהם בטלו לו רשות בבתיהם כאשר הזכיר מעיקר דעת החכמים ומה שאין אנו אומרין כי אלו שבטלו רשותם שיהיה מותר להם להשתמש בבית אותו שבטלו ושנאמר שהם אצלו כאורחים לפי שלא נחשוב רבים כאורחים אצל יחיד. ואמרו היו שנים אוסרים זה על זה ר"ל כששכחו שנים מאנשי חצר ולא עירבו שאינם יכולים אותם שעירבו לבטל רשותם לאותם השנים שלא עירבו לפי שהם כשבטלו לאחד מהם הוא אוסר עליו התשמיש כשבטלו רשותם לו מן הטעם האחר שהוא אחד מהם שלא עירב ואפילו חזר האחד וביטל רשותו לו אסור לו להשתמש לפי שבשעה שבטלו המערבים לא הותר התשמיש וזהו אמרם ושנים אין נוטלין רשות ויתבאר לך מזה כי אנשי חצר כשעירבו קצת ונשארו קצת בלי עירוב ויהיו הנשארים יותר מאחד כי אותן שלא עירבו מבטלין רשותן למערבים ואותם שעירבו לא יבטלו רשותם לאותן שלא עירבו כי שנים שלא עירבו אין נוטלין רשות כשנתן להם וממה שאתה צריך לדעת כי מבטל רשות לבני חצר צריך לבטל רשות לכל אחד ואחד בפירוש: 
+
+
+Mishnah 4
+
+<b>מאימתי נותנין רשות בש"א מבעוד יום כו':</b><br>כבר הודעתיך כי האדם הנותן רשותו הוא שאנו קוראים אותו מבטל רשות והמקבל אותו רשות יקרא נוטל רשות א"כ מבטל ונותן נופלים על ענין אחד. ובית שמאי אומרים כי מי שביטל רשותו הקנה אותו לזולתו ואסור להקנות בשבת ובית הלל אומרים כי לא הקנה אבל בטל רשותו וביטול רשות בשבת מותר וכשנשתמש אחר שבטל רשותו הנה בטל מעשיו כאשר בארנו במה שקדם ורבי מאיר קנס שוגג כדי שלא יהיה מזיד והלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+<b>בעה"ב שהיה שותף לשכניו לזה ביין ולזה ביין כו':</b><br>שותף ידוע. ואין הפרש בין שיערכו שניהם יינם או שיקנו כלי מלא יין בשתוף וזה הדבר הוא בשתופי מבואות ולפיכך אמר שותף ובתנאי שיהיה יינם של הג' ר"ל של בעה"ב ושני השכנים בכלי אחד ומה שאתה חייב לדעת בכאן כי שתופי מבואות יעשו במאכלים כמו שבארנו ממאמרם בכל מערבין ומשתתפין אבל עירובי חצירות אינם אלא בפת עכ"פ ועוד אוסיף לך ביאור במקומות ואנשי המבוי חייבין שיערבו בחצרות וישתתפו במבוי ואז ישתמשו בבתים ובמבוי ביחד אלא אם נשתתפו במבוי בפת לא יצטרכו עירוב בחצירות וסומכין על שתוף של מבוי ואין הלכה כר"ש: 
+
+
+Mishnah 6
+
+<b>חמש חבורות ששבתו בטרקלין אחד כו':</b><br>טרקלין בית רחב והוא בירת מלכים וכן ארמון של מלכים. וכשתבדיל בין כל חבורה וחבורה מחיצה המגעת לתקרה אין בזה מחלוקת שהן חייבין עירוב כל חבורה וחבורה לפי שהם נתיחדו והוי כאילו הם שרוים בעליות וחדרים. אבל המחלוקת כשהמבדיל בין כל חבורה וחבורה מחיצות שאין מגיעות לתקרה: 
+
+
+Mishnah 7
+
+<b>האחים השותפים שהיו אוכלים על שולחן אביהם כו':</b><br>שעור זאת המשנה כך האחין שאוכלים על שולחן אביהם או השותפים שהן אוכלים על שלחן אחד. ומה שאתה חייב לדעת כי זו האכילה שהם אוכלים ביחד אינו רוצה לומר שעירבו מאכלם או קנו אותו בשותפות כי אם כן הוא הרי הם כמו אדם אחד ואין צריכים אלא עירוב אחד אבל הכוונה בזה שהבנים נשכרים אצל האב או השותפין נשכרים אצל אחד מהם לפי שהתנה עמהם שיזון אותם ויעשו לו המלאכה פלונית ולפיכך כשהם ישנים בבתיהם צריכין עירוב לכל אחד ואחד כאשר נתבאר: 
+
+
+Mishnah 8
+
+<b>חמש חצירות פתוחות זו לזו ופתוחות למבוי כו':</b><br>העיקר אצלנו אין המבוי ניתר בלחי או קורה עד שיהיו בתים וחצרות פתוחות לתוכו אבל כשהיו חצרות פתוחות זו לזו ופתוחות למבוי הם כמו בית אחד ולא יתכן עירוב בזה המבוי כשהוא בלחי או קורה. וזאת המשנה כולה בנויה על העיקר שזכרנו שצריך עירוב בחצרות ושתוף במבוי וטעם זה כדי שלא לשכח התינוקות תורת עירוב. ולפי הענין נערב בחצרות כדי שיראו אותו התינוקות אף על פי שנשתתפו במבוי. ולפיכך כששכח אחד מבני החצר ולא עירב מותרין בחצר ובמבוי לפי ששתוף המבוי יספיק לו. ומה שאמרו כדי שלא תשתכח תורת עירוב הרי לא בטלה לפי שכולם עירבו בחצרות וזה היחיד אין משגיחין עליו: 
+
+
+Mishnah 9
+
+<b>שתי הצירות זו לפנים מזו עירבה הפנימית כו':</b><br>זו המשנה יש בה ג' מחלוקות והם כי ר"ע אומר רגל המותרת אוסרת וענין זה כי אפילו עירבה הפנימית שמותרת להשתמש בחצר שלה היא אוסרת על החיצונה אלא אם עשו שתיהן עירוב יחד. וחכמים סוברים כי אפילו רגל האסורה אינה אוסרת וענין זה שאפילו לא עשתה הפנימית עירוב שאסור עליה להשתמש בחצר שלה אינה אוסרת על החיצונה. אבל כשעשתה החיצונה לבדה עירוב הותר להם התשמיש וזהו ענין אין דריסת הרגל אוסרתה. ות"ק אומר רגל האסורה אוסרת ורגל המותרת אינה אוסרת ולפיכך אומר עירבה זו לעצמה וזו לעצמה זו מותרת בפני עצמה וזו מותרת בפני עצמה כי הפנימית לא תאסור לפי שהיא מותרת במקומה והלכה כת"ק: 
+
+
+Mishnah 10
+
+<b>שכח א' מן החיצונה ולא עירב כו':</b><br>זאת המשנה היא לת"ק שדבר קודם ולפיכך אמר שכח א' מן הפנימית ולא עירב שתיהן אסורות לפי שהיא רגל אסורה ואוסרת כאשר בארנו. ואמרם במקום א' רוצה בו החיצונה לבדה וקרא אותה מקום א' לשתופם יחד בתשמיש בו אבל כשהניחו שתיהן עירובן בפנימית ושכח א' מן הפנימית שתיהן אסורות כמו שבארנו. אבל כששכח א' מן החיצונה הפנימית מותרת. ואמרם ואם היו של יחידים רוצה בו שידור אחד בכל בית ר"ל הוא וכל אנשי ביתו שהם כמו אדם אחד כמו שבארנו: 
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>חלון שבין שתי חצירות ארבעה על ארבעה כו':</b><br>מערבין שנים הוא שתערב כל חצר לעצמה לבדה. ומערבין אחד הוא שיחשבו שתי חצרות כמו בית אחד. ואמרם פחות מארבעה או למעלה מעשרה אע"פ שזה ממה שקדם מן הדבור להודיעך כי צריך שיהיה החלון כולו למעלה מעשרה טפחים ואי אפשר להם בעירוב אחד אבל אם היה קצת חלל החלון תוך עשרה טפחים די להם שיעשו עירוב אחד לפי שאין ביניהם מחיצה וכבר בארנו כי המחיצה לא תהיה פחותה מעשרה טפחים: 
+
+
+Mishnah 2
+
+<b>כותל שבין שתי חצירות גבוה עשרה ורחב ארבעה כו':</b><br>אמרו ובלבד שלא יורידו למטה רוצה לומר שלא יוליכו מה שעל הכותל אל הדיורין שבבתים אבל להוריד משם לחצר הבית מותר וכשיש ברחב הכותל פחות מארבעה טפחים שהוא מקום פטור כאשר בארנו פעמים מותר להם להוציא מה שבבתים ולהניחו על אותו הכותל ומותר לאנשי הבית השני שיקחו אותו הדבר עצמו מעל הכותל ויכניסו אותו לבתיהם: 
+
+
+Mishnah 3
+
+<b>חריץ שבין שתי חצירות עמוק עשרה כו':</b><br>חריץ הוא החפירה בארץ והכל מבואר: 
+
+
+Mishnah 4
+
+<b>נתן עליו נסר שרחב ארבעה טפחים כו':</b><br>לוח הגג קורין אותו נסר וכשנתן עץ באורך החפירה אפילו היה רחב אצבע אינו צריך יותר שהרי חלק אותה חפירה ונשארה רחבה פחות מארבעה טפחים וכצוצרה וגזוזטרא אחד והיא תקרה בולטת מרשות היחיד על רשות הרבים וכבר בארנו בפרק אחד עשר משבת כי זאת הגזוטרא רשות היחיד גמורה והיתה יוצאת על רשות הרבים כמו בניני הצרפתים שבונים בזמננו זה בארץ ישראל וכבר באר הגמרא כי זה התנאי שהתנית המשנה כשיהיו הגזוזטראות זו כנגד זו ואז יספיק להם עירוב אחד אמנם כשיהיה ביניהם ריחוק שלשה טפחים או יותר אבל יש ביניהם פחות משלשה טפחים אפילו היו זו שלא כנגד זו מערבין עירוב אחד אם רצו לפי שהיא כמו גזוזטרא עקומה כמו שבארנו: 
+
+
+Mishnah 5
+
+<b>מתבן שבין שתי חצירות גבוה עשרה טפחים כו':</b><br>ר"ל במאכילין שיניחו בהמתן לאכול מן התבן מצד זו ומצד זו: 
+
+
+Mishnah 6
+
+<b>כיצד משתתפין במבוי מניח את החבית כו':</b><br>העיקר אצלנו כי עירובי תחומין ושתופי מבואות וערובי תבשילין כולם צריכין לזכות על ידי אחר וצריכין שיהיה הכלי שמקבצין בו שתופי מבואות גבוה מן הארץ טפח כדי שיראה מובדל. ומבואר הוא כי זה שאמרנו מזכה להם הוא כשיהיה אותו דבר שמשתתפין בו מאדם אחד אז יצטרך להעמיד אדם אחר שיזכה להם חלקם ויהיה במקומם אבל אם נתן כל אחד חלקו אין שם פנים למזכה: 
+
+
+Mishnah 7
+
+<b>נתמעט האוכל מוסיף ומזכה וא"צ להודיע כו':</b><br>כלל זה הדין הוא שאם יהיה השיתוף ממין אחד ואפילו אבד כולו א"צ להודיע ואם היו מינין הרבה וחסרו מוסיף ומזכה ואין צריך להודיע ואם נאבד כולו צריך להודיע וזה הוא כשיש לבית שני פתחים בשני מבואות לפי שכשעשה עירוב עם אנשי זה המבוי נאסר עליו התשמיש במבוי אחר ולפיכך צריך להודיע אליו כדי שנדע באיזה מבוי משני המבואות רוצה להשתמש אבל אם אין לו פתח אלא באותו מבוי בלבד אין צריך להודיע כי העיקר אצלנו זכין לאדם שלא בפניו ואין מחייבין אותו אלא בפניו: 
+
+
+Mishnah 8
+
+<b>כמה הוא שיעורו בזמן שהן מרובין כו':</b><br>מועטין הוא שיהיו פחות משמנה עשרה אדם ויתר על י"ח הם מרובים כי מזון שתי סעודות הם י"ח גרוגרות. ואמר להוצאת שבת ר"ל שהוא שיעור הוצאת שבת כאשר קדם לך במס' שבת: 
+
+
+Mishnah 9
+
+<b>א"ר יוסי בד"א בתחילת עירוב כו':</b><br>וזה העיקר שזכר שלא אמרו לערב בחצרות אלא שלא לשכח את התינוקות אמת לפי שהנערים הקטנים אינם יודעים מה שנגמר בין אנשי המבוי מן השתוף והוצרכנו לעירוב חצירות אע"פ שהם משתתפין במבוי כדי שלא ישכחו התינוקות במבוי תורת עירוב. ואין הלכה כרבי יוסי: 
+
+
+Mishnah 10
+
+<b>בכל מערבין ומשתתפין חוץ מן המים ומן המלח כו':</b><br>כבר קדם לך בתחילת פרק השלישי כי אמרם בכל מערבין ומשתתפין חוץ מן המים והמלח אין זה אלא בעירובי תחומין ושתופי מבואות ואין מחלוקת בזה אבל בכאן חלקו רבי אליעזר ורבי יהושע כי רבי אליעזר אומר שיספיק לעירובי חצירות בככר פרוסה והוא ענין כלל במאמרם בכל מערבין. ורבי יהושע אומר כי עירובי חצירות לא יספיק בשום פנים אלא בשלימה ואפילו תהיה שיעור מועט והטעם משום איבה כדי שלא יאמר אחד מן השכנים אני עושה שלימה ואתה פרוסה. והלכה כרבי יהושע: 
+
+
+Mishnah 11
+
+<b>נותן אדם מעה לחנוני ולנחתום כדי שיזכה לו עירוב כו':</b><br>כדי שיזכה בעירוב ענינו שיתן לו פת באותן מעות ומזכה לו על ידי אחר אף על פי שאינו מצוי לפי שמשעה שנתן לו המעות נגמר המקח מן התורה כאשר נבאר במקומו. וחכמים אומרים כי לא נגמר המקח עד שיקח הפת כאשר התנו חכמים במכירת המטלטלין מן המשיכה גזירה שמא יפשע החנוני ולא יזכה לו בפת על ידי אחר אבל אם נתן לבעל הבית וצוה עליו שיערב לו ויזכה לו על ידי אחר דיו אחר שצוה מן הטעם שזכר שאין מערבין לאדם אלא לדעתו ורבי יהודה חולק כאשר תראה. והלכה כרבי יהודה: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כיצד משתתפין בתחומין מניח את החבית כו':</b><br>מה שדמהו באמרו בית האבל ובית המשתה לפי שהם דבר מצוה והם גמילות חסדים כי העיקר אצלנו אין מערבין אלא לדבר מצוה ואמר כל מי שקבל עליו משחשכה אסור הני מילי כשלא הודיעוהו מבעוד יום אבל אם הודיעוהו מבעוד יום אפילו לא קבל עליו אלא משחשכה מותר. 
+
+
+Mishnah 2
+
+<b>כמה הוא שיעורו מזון שתי סעודות לכל אחד כו':</b><br>מה שהוצרכנוהו בכאן מזון שתי העודות לכל אחד לפי שענין עירובי תחומין הוא שיתן שביתת באותו המקום ויניח שם מזונו הצריך אליו לשבת. ורבי מאיר אומר כי האדם אוכל בשבת יותר למציאות הלפתן: פסול הגויה הוא כי מי שיאכל אוכלין טמאין יטמא גופו והוא יפסול את התרומה כאשר נבאר במסכת טהרות [פ"א מ"ג]. ואמר כי חצי פרס הנזכר בכאן לענין פסול הגוייה הוא כביצה ומחצה. והלכה כר' יוחנן בן ברוקה: 
+
+
+Mishnah 3
+
+<b>אנשי חצר ואנשי מרפסת ששכחו ולא עירבו כו':</b><br>מרפסת מקום גבוה בחצר הבית כמו קרקע גבוה י' טפחים ובו מדרגות עולין בהם לעליות וזה המקום גבוה מוקף בבנין ודרין בו. ונקרא מרפסת לפי שהוא מקום דריסה לאותן העולין לעליות וכשיש מקום בחצר גבוה י' טפחים ויהיה בצד המרפסת או בקרוב ממנו בשיעור הנזכר ויש בשוה עמה ויהיה זה המקום הגבוה חצר לאותו המרפסת יהיה מותר לאותן הדרים למרפסת להשתמש בה ואסור על אנשי החצר לפי שהוא מובדל מן החצר כשלא עשה העירוב כמו שהזכיר. ואמרו פחות מכאן לחצר ענינו שהוא משותף בין החצר והמרפסת ואסור להם לאנשי החצר ולאנשי המרפסת להשתמש בו אלא אם עשו עירוב. וזה הבור מתנאיו שיהיה מלא מדבר שיהיה אסור לטלטלו בשבת עד שיהיה שוה עם קרקע המרפסת ולפיכך יהיה מותר לאנשי המרפסת להשתמש עליו אבל אם הבור ריקן לא ריקן ממש אלא שאינו מלא כל כך כדי שיגיע לשפתו אותו הדבר אסור להשתמש בו לא אנשי החצר ולא אנשי המרפסת עד שיעשה עירוב: 
+
+
+Mishnah 4
+
+<b>הנותן את עירובו בבית שער אכסדרה ומרפסת כו':</b><br>בית שער הוא מבוא החצר והוא מקום שבו נכנסין כל בני החצר לבתיהם. ואכסדרה מקום מוקף מג' רוחותיו. ומרפסת מקום הדריסה לכל כאשר בארנו קודם. ותפיסת יד שימושו הוא שיהיה לו באותו מקום כלים יהיו אסורין לטלטל כיתד של מחרישה ודומיהם או יהיה הדר שם כמו אורח מן האורחים ולא מאנשי הבית ולפיכך אינו אוסר. והלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+<b>המניח ביתו והלך לשבות בעיר אחרת כו':</b><br>אמרו הרי זה אוסר ענינו אוסר על בני עירו מאחר שהוא שכן מכלל השכנים ולא עירב עמהם אע"פ שאינו מצוי לא נעקרה שכונתו מהכל. ור' שמעון אומר מאחר ששבת בבית שאפשר לו לדור בו ולפיכך אמר בתו כבר נעקרה שכונתו מאותו המקום זה השבת ואינו אוסר עליו. והלכה כר' יוסי והלכה כר"ש: 
+
+
+Mishnah 6
+
+<b>בור שבין שתי חצירות אין ממלאין ממנו בשבת כו':</b><br>בור שבין שתי חצרות הוא שיהיה הכותל המפסיק בין שתי החצרות על הבור ויהיה קצת הבור בזה החצר וקצתו בחצר אחרת <img src="data:image/png;base64,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"> (חוליית הבור והסמוך לו). והעיקר כי המחיצה העשויה בזה הבור שגבהה י' טפחים אם נעשית תחת המים צריכה שיראה ממנה על המים טפח עד שיבדיל בין מים למים כנגד החצרות ואם נעשית על פני המים צריך שישקיע ממנה במים טפח להבדיל המים כמו שזכרנו כנגד קרקעיתו ור' יהודה אומר נחשוב הכותל המבדיל בין החצרות כאילו ירד בתחתית הבור ואין הלכה כר' יהודה:  
+
+Mishnah 7
+
+<b>אמת המים שהיא עוברת בחצר אין ממלאין כו':</b><br>צריך להתחיל בבנין האמה בעת כניסתה (בבית) ובמקום שהיא יוצאה ממנו ובתנאים שאמרנו שיהיה טפח מן המחיצה בתוך המים אם היתה המחיצה על המים או טפח מן המחיצה יוצא מן המים אם היתה מחיצה תחת המים ויש לחלוק בין המים הנכנסין בחצר ובין המים שברה"ר ורצוני לומר בחלוק המים בחלוק מקומן. ואמרו מפני שלא היה בו כשיעור לפי שלא היה בגבהו י' טפחים וברחבו ד' טפחים כי כל מה שתחסר מאלו השיעורין בגובה או ברחב אינן צריכין מחיצה לפי שהיא לא חלקה רשות לעצמה. ואין הלכה כר' יהודה: 
+
+
+Mishnah 8
+
+<b>גזוזטרא שהיא למעלה מן המים אין ממלאין כו':</b><br>גזוזטרא כבר ביארנו צורתה והוא מקום מקורה יוצא מכותל רשות היחיד על רשות הרבים ואולי שיצא מאותה הגזוזטרא על מעיינות המים והנהרות כמו עץ או זיז ונוקבים בו נקב וממלאים מאותו הנקב מן המעיין או הנהר. ואמר בכאן כי אינו מותר למלאות מאותו הנקב למטה עד שיעשה מחיצה מתחת אותו הנקב היורד למטה מחיצה תלויה גבוהה עשרה טפחים כמו כוורת והרבה עושין אותו אצלנו ואז נאמר גוד אחית מחיצתה ונחשוב אותה הכוורת כאילו הגיעה למים  <img src="data:image/png;base64,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"> (וזו היא צורתה) או עושים מחיצה על המים ונאמר גוד אסיק מחיצתה ונחשב המחיצה כאילו הגיעה אל הנקב שהיא הגזוזטרא אשר שואבים ממנה ודבקה בה ותהיה השאיבה תוך המחיצה <img src="data:image/png;base64,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"> (וזו היא צורתה) ואם היתה החצר שתי עליות זו על גב זו ויצאה מכל עלייה כצוצרה וחור זה כנגד החור השני עד שתהיה העליונה כמשלשלת הדלי למלאות יכנס הדלי על החור שבגזוזטרא התחתונה ואז יגיע אל המים וזה יארע הרבה. תדע לך שיש בזה דינים אני אגידם לך אם היו השתי גזוזטראות תוך י' טפחים כל אחת מהם אוסרת על חברתה ואפי' עשו מחיצה ואין מותר למלאות אלא בעירוב יעשו אותו אחר עשיית המחיצות. ואם לא היו שתיהן (עד) תוך עשרה טפחים אבל היה ביניהם יותר מזה השיעור בזה נפל החלוק אם עשתה העליונה מחיצה ולא עשתה התחתונה כצורה  <img src="data:image/png;base64,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"> העליונה מותרת והתחתונה אסורה. ואמרם בזאת המשנה שתיהן אסורות בתנאי שתהיה התחתונה התנית עם העליונה לעשות מחיצה עמהן ולפיכך אוסרת עליהן עד שיערבו. ואם עשתה התחתונה ולא עשתה העליונה ג"כ כזו הצורה  <img src="data:image/png;base64,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"> שתיהן אסורות לפי שהעליונה משותפת עם התחתונה בדרך שיש לה מן המים וכצוצרה התחתונה היא אוסרת עליה ועליונה ג"כ אין מותר לה למלאות שלא עשתה מחיצה ולפיכך שתיהן אסורות. ואם עשו מחיצה שתיהן מותרות. וכל מה שאמרנוהו אסורות ר"ל אסורות עד שיערבו:  
+
+Mishnah 9
+
+<b>חצר שהיא פחותה מד' אמות אין שופכין בתוכה כו':</b><br>כשיש בחצר פחות מד' אמות על ד' אמות המים שמשתמש האדם כששופך אותם בזה החצר הקטן יוצאין המים לרה"ר ויהיו המים השותתים ברה"ר באין מכחו ולפיכך אסור לשפוך המים באותה חצר עד שיעשה עוקה והיא חפירה יתקבצו שם המים מחזקת סאתים מתחת החור שיהיה באותה החפירה שהמים יוצאין ממנו כי אנחנו אומרים כי תכלית מה שיסתפק האדם ממים ביום אחד הוא סאתים. ואמרם בין מבפנים בין מבחוץ ענינו שהוא שוה בין שיעשה החפירה בתוך הבית או חוץ לבית אלא שזאת החפירה שמתקבצים שם המים חוץ לבית. אמנם אם יעשה החפירה חוץ לחצר צריך שיהפך עליה הבנין עד שתבדל מרה"ר. וקמירה היא עשיית קובה מלמעלה אמרו בשש עגלות צב (במדבר ז׳:ג׳) קמורות. ר"ל כי עליהם מכסה כדמות קובות והוא מגזרת איש ישראל אל הקובה (שם כה): 
+
+
+Mishnah 10
+
+<b>רבי אליעזר בן יעקב אומר ביב שהוא קמור כו':</b><br>ביב אמה או קילון נשפכין שם המים ויוצאין לרה"ר ואמר ר' אליעזר בן יעקב כי כשיהיה הבנין קמור הוא ברה"ר מותר לשפוך לתוכו מים בשבת מן החצר אע"פ שיהיו המים היוצאין מן החצר הולכין ארבע אמות תחת הקמירה הוא מותר לשפוך המים באותו הקילון ע"פ הביב שבחצר לפי שאינו יוצא לרה"ר אלא שהמים כלין תחת אותן ארבע אמות הבנויות מבחוץ. וחכמים אוסרין לשפוך על פי הביב באיזה צד שיהיה לפי שהוא כשופך ברה"ר אבל שופך חוץ לביב והמים שותתין אליו וכבר ביארנו כי אכסדרה הוא מקום מוקף משלש רוחותיו וכשיש בחצר עם האכסדרה ד' אמות על ד' אמות מותר לשפוך המים בחצר ואין צריכין לחפירה שיתקבצו שם המים והלכה כחכמים: 
+
+
+Mishnah 11
+
+<b>וכן שתי דיוטאות זו כנגד זו מקצתן עשו עוקה כו':</b><br>דיוטאות ידוע והן דיורין. ובכאן מדבר שיהיו אלו הדיוטאות זו כנגד זו וביניהם חצר שישפכו שניהם מימיהן לשם כשעשה בעל הדיוטא האחת עוקה והיא חפירה בחצר לצד שלו אין מותר לאנשי חצר האחרת לשפוך מים עם חבירו באותה עוקה עד שיערבו שיש לחוש שמא ישתמשו מן הדיורים לחצר בלי עירוב כשנתיר להם שפיכת המים מבתיהם לאותה חפירה וזו היא כוונת זאת ההלכה: 
+
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>כל גגות העיר רשות אחת כו':</b><br>אע"פ שהיה ר"מ סובר שהן רשות אחת כשנבדלו קצתם מקצתם אין מותר אצלו להשתמש מקצתן אל קצתן כי הוא אומר כ"מ שאתה מוצא שתי רשויות והן רשות אחת אסור להוציא מזו לזו כגון עמוד ברה"י גבוה עשרה טפחים ורחב ארבעה וחכ"א בגגות כמו שנחלקו הרשויות למטה כך נחלקו למעלה כל גג מובדל מן האחר. ור' שמעון אומר כי החילוק וההפרש הוא במקום הדירה בלבד אבל חצרות הבתים והגגות והמקומות המוקפים חומה בכותלים ולא נעשה לדירת אדם והם הנקראים קרפיפות כאשר נתבאר בזאת המסכת פעמים [פ"ב מ"ה. פ"ה מ"ב] כולם הם רשות א' לאותם כלים שהם באלו המקומות כשנכנס שבת אבל להוציא כלים מן הדיורין ולהניחם בחצר ולטלטלם מן החצר לחצר אחרת אינו מותר. ומאמר ר"ש שהוא מותר להוציא מה שבחצר זו לחצר אחרת הכל שוה בין עשו אנשי הבית עירוב או לא עשו עירוב לא נאמר שמא אם עשו עירוב יוציאו מה שבבתיהם אל החצר ואחר כן יוליכו אותו לחצר אחרת. ועל דעת ר' שמעון כי מותר לאדם להוציא דבר שיהיה בחצר מבית ששבת שם אל הגג ומן הגג לחצר אחרת ומן החצר אחרת לקרפף ומן הקרפף לגג אחר וכן תמיד עד שיכול לטלטל אותו הדבר ולהוליכו בשבת בכל המדינה על הגגות ובחצירות הבתים והמקומות המוקפין בכותלים אם אין בהם דירה. אבל מה שהוא אסור להוציא דבר ממה שיש בבית אל הבית האחר או על הגג אלא אם עשו עירוב בין שני הבתים. והלכה כר"ש ואפילו היו הגגות גבוהות או נמוכות: 
+
+
+Mishnah 2
+
+<b>גג גדול סמוך לקטן הגדול מותר כו':</b><br><b>חצר שנפרצה לרה"ר כו':</b><br>חצר גדולה שנפרצה לקטנה  <img src="data:image/png;base64,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"> (כזו הצורה) ותהיה הקטנה אין לה אלא שלשה כותלים והגדולה יהיה לה מקום הפרצה כדמות שער כאשר יתבאר מן הצורה שציירנו. וזה הדין הוא כשנפרץ מערב שבת אבל אם נפרץ בשבת אפי' הקטנה היא מותרת להשתמש בדיורין שלה כאשר היתה מאחר שהיה לה היתר קודם שנפרץ הכותל והעיקר אצלנו הותרה למקצת שבת הותרה לכל השבת כולה ועל זה הדרך בעצמו הוא גג גדול וגג קטן כשיש כותל מקיף בגגות אבל אם אין שם שום היקף כולם רשות אחת הן כאשר בארנו. ואמרם עוד חצר שנפרצה לרה"ר הוא שיפול הכותל כולו מצד רה"ר וישארו ג' כותלים רבי אליעזר סובר שהם רשות הרבים וחכמים חושבין אותן כרמלית וכבר בארנו בתחלת שבת ד' רשויות ודיניהם. ואתה יודע כי ענין אמרם פטור הוא שאינו חייב מיתה אבל הוא אסור. ואין הלכה כר' אליעזר:  
+
+Mishnah 3
+
+<b>חצר שנפרצה לרה"ר מב' רוחותיה כו':</b><br>זאת הפרצה שנפרצה החצר היא י' אמות או פחות שהן כפתח אלא שהם בקרן זוית ופתח בקרן זוית לא עבדי אינשי ואם הוא יתר על עשר אמות אפילו מרוח א' אסורה. וזה הבית שאמרנו שנפרץ משתי רוחותיו הוא שנפגם סדרם ונהרס זוית מזויותיו ונפל קצת מזה הכותל ולא תהיה קורה פרושה על מקום הפרצה אלא אשר יהיה מושב הקורות בקירוייו <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAL0AAACxAQAAAAC5boHmAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAGNElEQVRYhb1Xv4/cVBD2ZYP2CoQJFCAR4Yso6FAUChKaF4kiUOVPiBA0NPAPBPlgpVhIoG1o+CGWClr+AbicHMUNkmuU4tZapCuxdUjn1fn8mO+bed69y14X4ehyyfs8M998M2/ec+Q3PCfyE21YPz2+AOjeuZpuBl6OLgA+mLuNgD842tsc/Em1GWiv/L3ZVffRw83B++M/NwN8/h9g4bto9OvTQBcNz+Xr0SfbaQD66NwzetriHJA8LkWF0emT009/ef/Sa98nAXAXsOovAp6hRYeMfj/eBMyF/BZ+7sn/D9dcPTyb4MFFQDwAhW+9j/03vt15YfvabQItgEPfeJ/In9p757t7a8C+71LJp/LCvU3XADiThRw+534NyMSLrGXwWRGoNfhU/tGAgPyVrywKcV/IAn/58QCkADJZE3Ey38eDq7SQuIm4YzZ9smZRixdZaOBM2R4D8AVWZG3BNGhwqBaykkqAAq/XBBYKgL+8CdLGtiBwCP4V5KqQJJ6pAom4X5xJIybw2ImXHGmMjW2rwCMn/DOJIslpaxjwEPkhjryuadQlAakG8mMaxlYBlKFzLIqJXqwAplGFNGIFCvFSIcDE2PaJ6CpAKe/tI40J5AXgCrMoNI0gOiqhQOxnSMNZGo1phQpC9DZUo/I5gVKqgd6pvaWRew1eWDXqkEYWXLGpZsLMRE+Cq0Z1yoLoiZW2PIROZMs0hJpZlCy32JjoqcUopyz30OlCYsT2mSYsN1qEwEKB1n/t2KMDW2nWMYFdjRxEFwZ1AFpyH0QPwMQvETkL2jo/LwhkKmAQXUjsixgCzKjTkAZ2lVrMJA3sW0tDYsUBQLmHDZux5gR6py2yry0iLg3gVstNdLD1BmCrYTVoWwWgAtup74O2eQCKdW25eTIFELl1QydIwAHIV/uyYJUJ/IRyn2FrwI/QabFiK8YGoNw59oGyFZdZKNSatohiwEQL1SWmbRaAkWfqrbNOGAdgZmzTWtnGOhm0UHOIPk/xOso1NiBDDrnPnbHtDbCG7qNEtQ19hUKJ37iLyECM2zcVkNcScdI+79CksnfbO6GC2Jdpf99E943Vo1HRj4/AAALkhwrYvmxmeB1sM7VIJvBQ+XoKZSDA2IAphMj97h1tkaGvXo+pm3/wBhvaD331aqKiX3kbWb8n4dKSwIu2L29R9HGYJUu5HbB3umVgWxnwBTy0rrvF7Zd4a7ilGM/JNkGLoOumLFQj3EW3iV/seZ5soeEamVXcl0czbJ4ck48jfOmdThFtnDHaulcg6RNWjqfBGKoRaAl0VjywnfsOQO33himi2krP3KWrvTrsS2UrY6VcBmDfGnpOtvNSg0+s04XtgmxzBdzIxgvPYR4Mqu4fsW3YmlsB20OBq7F1Ok82TlQDQqcrWxxAGuNm2JdjY9ulCly3YaidwIlKV/1WSENFx3QsbUcpWxWdkqnF2EZ3EF0KzBgoRaxs8UKNUWuZoxScIpg/TGZKC6lcSCMFD2GHepz4MHd40CscWzME0SurSe8sxmQleofbRvdZi2utM9FTaNvx4LurMYY0EsKLUFqnc2fBNDh9KgASPIxuFV3CF5q5C2xbbxuBFWwCEIc05MgCcNS73ETPbST2zixC72SEMdVMRLsZolUkfmOlPfFvWYuAdYvwUqglYuy4FdtG734M7nfSFduF5z1Ig18jW4jn9XZXqgW6xHqAAI4SdTUybQvadTiXyhoW41VDc4MKNG1g4VTbQXSc+QD6te3X4g2xSVYWuv0aOEQFCaSrhl54njFtSVfuDNsER/LBYMHTzy6pYjMbYugg1mqIzQrg6YeseaeZTs8B4rBhfuUAxGxoXlJxAxsAOA+RcPsdXPUpRc81P16gFLAxkyESDqwBaHgsahrSoX5IUKQoebkRwjMBZkES+tCBzYvkQZBdL7o803tsk1kA9KIrP7xmiVwWQzCkwW+JXX7ODOrik/zfxenN8J1D4MP7UXTpxm/rH0Ba8/WVr/b8P55exeK7bquLtnb5fRUeApueZwhwAFxgcbJhuWq3ZONUZ9ZwD8G3oQxL+fXSx8/98OW7fz24vfbVG3Xb5z+Fo/ErAGB/fO/RTnT56s9b29/euH3pc/p8hl/0/wGDSp9NQ3c21wAAAABJRU5ErkJggg=="> (כזו הצורה) ולפיכך הוא אסור אבל כשנפרץ  <img src="data:image/png;base64,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"> (כזו הצורה) הרי הוא מותר כי העיקר אצלנו פי תקרה יורד וסותם ור' יוסי אומר אסורין באותה שבת ואסורין לעתיד לבא. והלכה כר' יוסי. ואל תחשוב כי זה המאמר יקשה לאותו עיקר שקדם זכרו שאמרנו הותרה למקצת שבת הותרה לכל השבת כולה. כי מה שאמרנו שם הוא בדין העירוב ר"ל כשנתחדש אחר הכנסת שבת מה שיאסור התשמיש באותו מקום לפי שנפסל בו העירוב וכיון שהיו מותרין בע"ש מותרין לכל השבת כולה ובזה המקום מדבר הוא במחיצות כשנפרצו וחזר התשמיש אסור מפני הסרת המחיצות לא מצד סילוק העירוב:  
+
+Mishnah 4
+
+<b>הבונה עלייה ע"ג שני בתים כו':</b><br>רבי יהודה סובר כי רה"י מאחר שיש לו שתי מחיצות שכבר נבדל מרה"ר וכן אמר שתי מחיצות דאורייתא ולפיכך הוא מותר אצלו העירוב בשתי מחיצות. ואין הלכה כרבי יהודה: 
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>המוצא תפילין מכניסן זוג זוג כו':</b><br>זוג זוג פירושו תפילין של ראש ותפילין של יד והוא שיניח של יד בידו ושל ראש בראשו לפי שהוא סובר כי שבת זמן תפילין. ור"ג אומר שבת לאו זמן תפילין ואסור להניחן בשבת אבל התירו לו ללובשן כדי להצילן שלא יאבדו ומפני זה מצילין ב' ב' רוצה לומר שיקשור שנים של ראש בראשו ושנים של יד בידו והני מילי כשהם ישנים ברצועותיהן וקשריהם אבל אם היו חדשים בלא רצועות ובלי קשרים לא נטריח עליו להצניען כי שמא הוא קמיע עשוי בצורת תפילין ותכונתן. וצבתים כמו אגודות והוא מגזרת שול תשולו לה מן הצבתים (רות ב׳:ט״ז) וכמו כן כריכות וההפרש ביניהם כי צבתים הוא שיהיו של ראש ושל יד בלבד קשורות אחת עם השנית בלבד וכריכות הוא שיהיו רבות קשורות קשר אחד. וזה שאמרנו מחשיך עליהם בתנאי שיהיו כ"כ רבות שלא יוכל במה שנשאר מן היום להביאן זוג זוג דרך מלבוש כמו שזכר. ואמר ובסכנה מכסן כגון שיהיה עת צרה ב"מ שאם נמצאו בידו יגיענו היזק אבל אם הוא ירא מליסטין בלבד יוליכם כולם פחות פחות מארבע אמות כאשר בארנו בפרק אחרון משבת. ואין הלכה כרשב"ג: 
+
+
+Mishnah 2
+
+<b>ר' שמעון אומר נותנן לחבירו וחבירו לחבירו כו':</b><br>רבי שמעון חלק על המאמר שזכרנו בסוף ההלכה הקודמת רוצה לומר מוליכן פחות פחות מארבע אמות לפי שהוא אומר חיישינן שמא ילך בהם ארבע אמות ברה"ר אבל הנכון שיתן הכריכה כולה לחבירו שלפניו וחבירו לחבירו עד שיגיע לבית. ומאמר ר' יהודה אפילו חוץ לתחום בתנאי שתהיה אותה החבית הפקר אבל אם יש לה בעלים העיקר אצלנו הבהמה והכלים כרגלי הבעלים כאשר יתבאר בביצה [פ"ה מ"ג] ואם החבית הפקר יוליכנה מיד ליד ואפילו הוציאוהו חוץ לאלפים אמה ור' יוחנן בן נורי סבר נכסי הפקר קונין שביתה במקומן ואינן הולכות אלא אלפים אמה כאשר בארנו בפרק הרביעי מזו המסכת והוא מה שאמר לר' יהודה לא תהלך זו יותר מרגלי בעליה כלומר אם היה לה בעלים. ודע כי מותר לאדם להוליך הדבר פחות פחות מארבע אמות או נותנו לחבירו וחבירו לחבירו כאשר הזכיר ר' שמעון. והלכה כרבי שמעון והלכה כרבי יהודה: 
+
+
+Mishnah 3
+
+<b>היה קורא בספר על האסקופה כו':</b><br>אסקופה היא הבנין שלפני פתח הבית והיא כרמלית וכבר נתבארו הרשויות בתחלת מסכת שבת. ואמרם עד שלא הגיע לי' טפחים כאשר בארנו בשבת ובתנאי שיהיה הכותל משופע  <img src="data:image/png;base64,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"> (כזו הצורה) שיניח הספר ברה"ר אבל אם היה הכותל עומד על הארץ על זוית עומדת שיהיה הספר כשנתלה באויר רשות הרבים בלי מונח על שום דבר הרי זה מותר לגללו ולהביאו אצלו כל זמן שלא הגיע קצתו לארץ ור' שמעון אומר אפי' הגיע לארץ מותר להגביהו לפי שהוא משום שבות מאחר שמקצת הספר בידו ואינו כמי שעוקר מרה"ר לרה"י אלא אם יצא הספר כולו מידו ונח ברה"ר ואסרו להגביה דבר מרה"ר ואפי' הוא דבוק וקשור ברה"י מדרבנן דלמא נפיל ואתי לאתויי ודבר שהוא מדרבנן אינו עומד בפני כתבי הקדש. ואין הלכה כרבי שמעון:  
+
+Mishnah 4
+
+<b>זיז שלפני חלון נותנין עליו ונוטלין ממנו בשבת:</b><br>זיז הוא הקצה היוצא מן הכותל מבנין או עץ או אבן או זולתם ובתנאי שיהיה בינו ובין רה"ר יותר מעשרה טפחים כי העיקר אצלנו כי רשות הרבים היא עד עשרה טפחים ולמעלה מעשרה טפחים ברשות הרבים מקום פטור ואסור להשתמש על זה הזיז היוצא אלא בכלי חרס ודומיהן לפי שהם אם יפלו ישברו אבל דבר שאינו נשבר בנפילתו אסור להשתמש בו על זה הזיז גזרה שמא יפול ברשות הרבים ויגביהנו שם: 
+
+
+Mishnah 5
+
+<b>לא יעמוד אדם ברשות היחיד וישתין ברה"ר כו':</b><br>מי שעמד ברשות הרבים והשתין ברשות היחיד חייב חטאת וכאילו עקר מעל גבי מקום ארבעה כיון שזה השתן מונח במקומו מיושב כיושב החפץ במקום ד' כאשר בארנו בהלכה ראשונה משבת. ומאמר רבי יהודה כי מי שנתלש רוקו מפיו שאסור לו להלך ארבע אמות בתנאי שיהפכנו בפיו. ואין הלכה כרבי יהודה: 
+
+
+Mishnah 6
+
+<b>לא יעמוד אדם ברשות היחיד וישתה ברה"ר כו':</b><br><b>קולט אדם מן המזחילה למטה מעשרה טפחים כו':</b><br>זה שאסרנו לעמוד ברשות אחד ולשתות ברשות אחר בתנאי שתהיה השתיה בכלים נאים שהוא צריך אליהם ואי אפשר לו להניחן מפני חשיבותם שאם נתיר לו לשתות מהם נחוש שמא יוציאם מרשות לרשות אבל אם אין לשם כלים חשובים אצלו מותר לשתות ואפילו לא הכניס ראשו ורובו למקום שהוא שותה. ואמר וכן בגת הוא ענין אחר רוצה לומר לענין מעשרות כי מותר לו לשתות קודם הוצאת המעשר עראי ויש לו לשתות תוך הגת אבל חוץ לגת אינו שותה עד שיוציא מעשר וכבר נתבאר זה הענין בעקריו וענפיו במסכת מעשרות. ואחר כן חוזר לענין שבת ואמר שקולט אדם המים כלומר מקבל ממקום שפיכת המים ומן הצנור כשיקבלנו מן המים עצמם אבל אם נגעה ידו במזחילה כדי שיתקבצו המים בכפו וישתה אסור אלא אם כן היה למעלה מעשרה טפחים שהוא מקום פטור ובלבד שלא יהיה במזחילה ארבעה טפחים שהוא שיעור מקום פטור ובתנאי אחר שלא יהיה בין המקום שמתקבצין ממנו המים ובין הגג היורדין ממנו המים פחות משלשה טפחים כי העיקר אצלנו כל פחות משלשה כלבוד דמי וכאילו קבל המים מן הגג שהוא רשות היחיד והוציאן לרשות הרבים. ודע כי זוחלין נקראו המים הנגרים מן הנהרות והמעיינות הנובעות הנגרים על הארץ והוא מלשון זוחלי עפר (דברים ל״ב:כ״ד) ענינו הנחשים והשרפים הנגרים על הארץ ומזה קראו המקום שירדו בו המים מזחילה. וצנור ידוע: 
+
+
+Mishnah 7
+
+<b>בור ברשות הרבים וחוליתו גבוהה עשרה טפחים כו':</b><br>כבר הקדמנו פעמים כי למעלה מי' באויר רשות הרבים מקום פטור וזה הבור אין הפרש בין שיהיה בינו ובין הכותל ארבעה טפחים או למעלה או אם הוא סמוך לכותל ומצא בחולייתו גבוה עשרה ודע כי הבור וחולייתו מצטרפין לעשרה והוא ענין אמרם וחולייתו גבוהה כאילו אמר וחולייתו משלימתו לעשרה ובתנאי שיהיה סמוך לכותל. וזו האשפה היא של רבים שאין מפנין אותה ברוב אבל אשפה של יחיד אסור לשפוך עליה מים ואפילו היא גבוהה עשרה טפחים גזרה שמא יפנו אותה בעליה ונמצא שופך מרשות היחיד לרשות הרבים: 
+
+
+Mishnah 8
+
+<b>אילן שהוא מיסך על הארץ כו':</b><br><b>הדלת שבמוקצה והדקים שבפרצה כו':</b><br>כשיהיה בין קצות ענפי האילן והארץ פחות משלשה טפחים הרי הוא כאילו נדבק בארץ ונעשו הם מחיצות כי כל פחות מג' כלבוד דמי ובתנאי שימלא חלל הענפים כולו בדברים דקים כתבן ודומה לו כדי שלא יזיזנה רוח מצויה תמיד כי כל מה שיניע אותו הרוח מצויה אינה מחיצה והעיקר אצלנו כל מחיצה שאינה יכולה לעמוד ברוח מצויה אינה מחיצה. וזה שהתרנו לו להשתמש תחתיו הוא שיעור סאתים בלבד והעיקר אצלנו כל דירה שתשמישה לאויר אין מטלטלין בה אלא בבית סאתים. וכשיהיו שרשי האילן גבוהים מן הארץ שלשה טפחים אסור להשתמש עליהן לפי שאסור להשתמש באילן ביו"ט וכל שכן בשבת גזירה שמא יחתוך ממנו ענף כאשר יתבאר במס' ביצה [פ"ה מ"ב] ואם הם על הארץ פחות מג"ט הם נחשבים כמו הקרקע. והדלת שבמוקצה שיהיה מקום מיוחד ואין להם בו תשמיש ולא צורך כמו דיר או סהר ויש לו פתח ואין לו ציר אבל אם יש לו ציר אפילו נשמט או נשבר מותר לנעול בה את המקום. וחדקים קבוץ חדק והם קוצים כמו כמשוכת חדק (משלי ט״ו:י״ט) קושרין אלו הקוצים בקנים ועושין מהם לוח ונועלין בהם פרצות הגנות כדי שלא יכנסו שם גנבים או חיות. ואמרם גבוהים (לה) אפי' היו גבוהים על הארץ באיזה שיעור שיהיה וכל זה כשלא היו קושרין בקשר דבק בכותלים אלא עראי מגביהין אותן ומחזירין אותן: 
+
+
+Mishnah 9
+
+<b>לא יעמוד אדם ברשות היחיד ויפתח ברה"ר כו':</b><br>כמו שאוסר רבי מאיר שיעמוד אדם ברשות הרבים ויפתח ברשות היחיד כמו כן אוסר שיעמוד בכרמלית ויפתח ברשות היחיד ולפיכך הביאו עליו ראיה מזה השוק שהיה בירושלים שהיו מפטמין שם העופות ומוכרים אותן שהוא כרמלית והחנות רשות היחיד והיו עומדין בשוק והיו פותחים החנויות בשבת. ונחשב ירושלים כרמלית לפי שהיא עיר של רבים והיו לה פתחים רבים ולא היתה מעורבת על העיקרים שבארנו בפרק חמישי מזו המסכת. ואין הלכה כרבי מאיר בשני המאמרים לא ברשות הרבים ולא ברשות היחיד. פטמין תרגום בריאות [בראשית מא] פטימתא ולפי שזה השוק היו מפטמין בו העופות ומשמנין אותן נקרא שוק של פטמין: 
+
+
+Mishnah 10
+
+<b>נגר שיש בראשו גלוסטרא ר"א אוסר ורבי יוסי מתיר כו':</b><br>נגר היא קורה שעושין אותה בשתי וערב ונותנין אותה בדלתות ונועלין בה השערים וקוראין אותה בני אדם בלשון ערבי מער"ץ וענינו כמו בריח לפי שהוא מבריח מן הכותל אל הכותל וקלוסטרא דמות רמון או טבעת וכיוצא בו ממה שיורה עליו שהוא כלי ואינו קורה בעלמא שהוא אסור לטלטלה בשבת. והלכה כרבי יוסי: 
+
+
+Mishnah 11
+
+<b>נגר הנגרר נועלים בו במקדש אבל לא במדינה כו':</b><br>הנגרר פירשו בה שהוא הדבוק בדלת בקשר. והמונח הוא שהוא מובדל ואינו דבוק ולוקחין אותו ביד ומרכיבין אותו על הדלתות על המנעול ואחר כן מסירין אותו ועושין במקום אחר ומפני זה קרא אותו המונח. וזה הדבר הוא בנגר שאין בראשו גלוסטרא כי מי שיש לו היכרא מותר ואפילו מונח כאשר בארנו קודם. והלכה כרבי יהודה: 
+
+
+Mishnah 12
+
+<b>מחזירין ציר התחתון במקדש אבל לא במדינה כו':</b><br>ציר ידוע מגזרת תסוב על צירה (משלי כ״ו:י״ד) והוא שם עברי ממש ואמרם אם נשמט מכף שלו אין מחזירין אותו מפני זה אסור החזרת הכף גזירה שמא יתקן אותו לפי שהוא צריך לחזוק יותר בלי ספק וכן אמרו שמא יתקע ואין הלכה כרבי יהודה: 
+
+
+Mishnah 13
+
+<b>מחזירין רטיה במקדש אבל לא במדינה כו':</b><br><b>קושרין נימא במקדש אבל לא במדינה כו':</b><br><b>חותכין יבלת במקדש אבל לא במדינה כו':</b><br>רטיה היא חתיכה של בגד שפושטין עליו המשיחה לתת אותה על המכה וכשנפלה מן המכה או שפרשה בידו ונתנה על גבי כלי מותר לו להחזירה כל זמן שלא נפלה על גבי קרקע אבל כשנפלה על גבי קרקע אסור להחזירה אלא לכהן במקדש. ונתינת משיחה על המכה לכתחילה אסור בין במקדש בין במדינה. וקושרין נימא הוא שקושרין היתר כשנתק יתר מיתרי הנבלים והכנורות ודומיהן מן הכלים שהיו במקדש שהיו אומרים עליהם השיר בכל יום כאשר יתבאר במקומו [ערכין פ"ב מ"ו]. ויבלת ידוע והוא כמו ראש מסמר בגוף האדם וגם כן ידוע שהעבודה אינה מותרת לבעלי יבלת: 
+
+
+Mishnah 14
+
+<b>כהן שלקה באצבעו כורך עליו גמי במקדש כו':</b><br><b>בוזקין מלח על גבי כבש בשביל שלא יחליקו כו':</b><br>גמי הוא גמא ובכאן דיבר בדבר הידוע כי הגמא מועיל למכה ויש לו לקושרו בחתיכת בגד ויעבוד ולא יפסול לעבודה בתוספת אותו הבגד ובתנאי שלא תהיה מובדלת בין בשר ידו והמזרק או הסכין בעת עשיית העבודה. ואמרם אם להוציא ממנה דם לסחוט המכה ולהוציא ממנה דם. בוזקין כמו זורקים והוא מגזרת כמראה הבזק [יחזקאל א'] רוצה לומר שהוא כמי שזורק דבר מידו פעם אחר פעם. שלא יחליק כדי שלא תמעד רגלו בסבת שמנונית הבשר הזב שם כי הבשר היו צוברים אותו על הכבש כאשר יתבאר במקומו במס' תמיד. וכבש שם המעלה שהיו עולין בה למזבח. ובור הגולה בור היה בלשכה מן הלשכות והיה עליו גלגל והיה נשמע לאותו גלגל קול גדול בעת השאיבה וכן בור הגדול ובור חקר. חקר והקר שוין קורין אותו כך לפי שהיה נובע מלשון כהקיר ביר מימיה [ירמיה ו] והיו על אלו שני בורות הנזכרים גלגלים והתירו להם הנביאים בעלותם לרגל לדלות מאותן הבורות באותן הגלגלים. ונשארו העם נוהגין לדלות מהן בלבד מפני התרת הנביאים ולא העתיקו הדין לבורות אחרים. ומה שאסרו השאיבה לגלגלים בשאר הבורות גזרה שמא ידלה לגנתו או לחורבתו או למקום שירצה למלאות מים למהירות השאיבה באלו הגלגלים וכמו כן מותר לשאוב בהן תוך המדינות והקול הנשמע לגלגל בעת השאיבה אין אוסרים אותו וכמו כן אין אוסרין להקיש בשלשלת הפתחים והדומה להם. אבל מה שהוא אסור מן הקולות אינו אלא מה שהוא כקול של שיר כלומר שיהיה לו נעימות על הסדר והוא אמרם לא אמרו אלא בקול של שיר בלבד והתרנו כל מה שקדם זכרו במקדש כי העבודה חייבת בשבת וכמו כן כל מה שהוא משום שבות והוא מצרכי העבודה והמקדש מותר לעשותו בשבת במקדש והוא אמרם שבות שבת במקדש התירו: 
+
+
+Mishnah 15
+
+<b>שרץ שנמצא במקדש בהן מוציאו בהמיינו כו':</b><br>המיינו הוא החגור שחוגר על עצמו תרגום אבנט [שמות כח] המיינא ודע כי כל מי שנכנס באיזה מקום שיהיה מן העזרה והוא טמא אם היה שוגג חייב חטאת ואם היה מזיד חייב כרת. ר"ע אומר מוציאין השרץ בשבת מכל העזרה. וצבת של עץ הם מלקחיים מעץ שאינן מטמאין כי פשוטי כלי עץ אין מקבלין טומאה מן התורה כאשר יתבאר בתחילת כלים ותרגום סירותיו [שם כז] פסכתרוותיה והנפרד פסכתר. ור"ש סבר כי מי שנפסק לו יתר במקדש שלא יקשרנו כמו שזכרנו במה שקדם אבל קושר קצתו על קצתו בעניבה בלבד. ועוד קדם לך מדבריו בפרק הרביעי מזאת המסכת כי מי שיצא חוץ לתחום אפילו חמש עשרה אמה יכנם שאין המשוחות ממצין את המדות ודבר על שני המשפטים כמו שהוא סובר ואמר כי זה שאמרנו יכנס אפילו יצא מן התחום חמש עשרה אמה אינו מפני שיש לאדם חוץ לתחום אפילו אצבע אחד אבל נתנו לך אלו חמש עשרה אמה לפי שהם שלך ומכלל תחום שלך שאין המשוחות ממצין את המדות וכמו כן זה שהתרנו לך שתקשור היתר בעניבה התרנו לך דבר שהוא משום שבות שהם עצמם אסרו זה הדבר וכן הקשורה בעניבה מדרבנן היא אסורה. ואין הלכה כר"ש בשני המאמרים אלא כמו שזכרנו במה שקדם. והלכה כר"ע והלכה כר' יהודה: 
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+Rambam on Mishnah Megillah
+רמב"ם על משנה מגילה
+Translation by Rabbi Robert Alpert, 2023
+https://www.sefaria.org/texts
+
+Rambam on Mishnah Megillah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+It is stated (Esther 9:31): “[These days of Purim shall be observed] at their proper time, [as Mordecai the Jews – and now Queen Esther – has obligated them to do],” the Sages instituted for them many times (Tractate Megillah 2a), and it is stated (Esther 9:19): “That is why village Jews, who live in unwalled towns, observe the fourteenth day of the month of Adar,” and since “the village Jews” [observe] on the fourteenth [of Adar], therefore, the people who dwell in walled cities observe on the fifteenth [of Adar]. But if they (i.e., the cities they live in) were walled from the days of Joshua, even though it was destroyed, we are not concerned about this, and reason that they (i.e., the Sages) attached the matter “in cities surrounded by a wall,” as we explained in the Jerusalem Talmud, and they stated to us: “they allotted honor to the Land of Israel that was ruined in those days, and they (i.e., the Sages) attached it in from the days of Joshua the son of Nun. But the people of Shushan read it (i.e., the Megillah) on the fifteenth day [of Adar] even though it is [a] new [place] since the essence of the miracle was performed in it as is explained in the Book of Esther (Esther 9:18): “[But the Jews of Shushan mustered on both the thirteenth and the fourteenth days,] and so rested on the fifteenth.
+ויום הכניסה – this is Monday and Thursday because the people of the villages gather on them to hear the Torah scroll [being read] (and Maimonides wrote this in the Laws of Megillah, Chapter 1, Halakha 7, and such has Rabbeinu Hananel explained, but not according to Rashi’s explanation that they come [on Monday and Thursday to court]. But it is prohibited to read the Megillah on Shabbat, and the reason is like we explained regarding the [Sounding of] the Shofar (see Maimonides’ commentary to Tractate Rosh Hashanah, Chapter 4, Mishnah 1) and the [Waving of the] Lulav (Tractate Sukkah, Chapter 4, Mishnah 2 – “lest he remove it four cubits in the public domain and walk toa specialist to learn [how to use it].”). And its (i.e., of the Book of Esther) on different days did not exist other than at the time when our hand was strong and we have the ability to force the complete fulfillment of the commandment, but at this time, meaning to say, from the time that the Talmud was compiled until the Messiah will speedily arrive, we don’t red it other than at its [proper] time and that is the fourteenth day and fifteenth day [of Adar] like we have explained (see also Laws of Megillah Chapter 1, Halakha 9. And the reading of the Megillah is obligatory once at night and on the morrow [during the day] a second time (see Tractate Megillah 4a and 20a).
+
+Mishnah 2
+
+We have already informed [you] that יום הכניסה /”the gathering day” is Monday and Thursday, and tha that the Megillah (i.e., Scroll of Esther) is not read on the Sabbath day, and therefore, if the fourteenth of Adar fell on the Sabbath, when it is impossible to read it, the large cities should advance it to the [previous] “gathering day” which is Thursday. But they should not read it on Friday (i.e., the day before the fourteenth of Adar which occurs on Shabbat) because we say since it was advanced, it should be advanced to the [previous] gathering day (see Tractate Megillah 4a).
+
+Mishnah 3
+
+עשרה בטלנים – that there should be ten men in the synagogue that do not have a trade/vocation other than the [welfare of] the needs of the community and the Reading/Study of the Torah and the diligence in the synagogue (see Tractate Megillah 5a). But when the Ninth of Av falls on Shabbat, we fast on Sunday (i.e., the 10th of Menahem Av) for (see Talmud Megillah 5a) “for the advancement of punishment/retribution, we do not anticipate for ourselves.” And similarly, if the day of the festive offering of the visitors of the Temple on the festivals occurs on the Sabbath day, we off it on Sunday, as will be explained in Tractate Hagigah (Chapter 2 Mishnah 4). And if the Day of Assembly (see Deuteronomy 31:10-13 – which commands the Jewish people to assemble in the Temple courtyard once every seven years to hear the public reading of the book of Deuteronomy during the Festival of Sukkot following the Sabbatical year) falls on Shabbat, the Reading [of the Torah] will be on Sunday. And the time of the priests’ wood-offering, already the marking off of its time was advanced at the end of [Tractate] Taanit (see Chapter 4 Mishnah 5), that if one of those days was on Shabbat, the sacrifice would take place on Sunday. But we made all of these later for the time of our obligation had not [yet] arrived (see Tractate Megillah 5a). And we stated regardingמתנות לאביונים /gifts for the poor, he wants to say that if he gave מתנות לאביונים on those days, that is to say, on the eleventh, twelfth [or] thirteenth [of Adar], he has fulfilled his religious obligation. But Rabbi Yehuda explains the words of the Sages (see Tractate Sanhedrin 25a) that were mentioned above.
+
+Mishnah 4
+
+The arrangement of this Mishnah is such: There is no difference between the fourteenth [day] and fifteenth [day] of First Adar to that of Second Adar other than the Reading of the Megillah and Gifts to the Poor. But on this (i.e., the 14th and 15th of First Adar) and that (i.e., the 14th and 15th of Second Adar), eulogies and fasting are prohibited (see Tractate Megillah 6b).
+
+Mishnah 5
+
+We have already explained at the end of [Tractate] Betzah (Chapter 5, Mishnah 2) that these are the words of the School of Shammai, but the School of Hillel have with them things outside of the preparation of food that are permitted on Festivals and prohibited on the Sabbath as we have explained there.
+
+Mishnah 6
+
+נדר – he who would say, “behold, a burnt-offering or a peace-offering is upon me.”
+נדבה – he who would say, “behold, this burnt-offering or peace-offering is upon me” (see Tractate Megillah 8a) that if the free-will offering died, he is not responsible for it because he designated it. But on all of them, he transgresses in not bringing them on time, God, may He be exalted said (Deuteronomy 23:24): "מוצא שפתיך תשמור [ועשית כאשר נדרת לה' אלהיך נדבה אשר דברת בפיך]" /“You must fulfill what has crossed your lips [and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth.]” And they (i.e., the Rabbis) said in its explanation (Tractate Rosh Hashanah 6a): "כאשר נדרת"/what you voluntarily vowed – this is a vow; "לה' אלהיך"/to the LORD your God.- these are sin-offerings, guilt-offerings, burnt-offerings and peace offerings; "נדבר"/the promise – in its usual sense/by implication; "אשר נדרת"/what you have voluntarily vowed – these are consecrated for Temple maintenance; "בפיך"/with your own mouth – for charity.
+
+Mishnah 7
+
+We have already explained in the eighth chapter of [Tractate] Pesahim (Mishnah 5) from the matters of a man suffering from gonorrhea who is given to two sightings [within a three-day period] and one who is given to three sightings [within a three day period] in order for the need to understand what they (i.e., the Rabbis) have said here (in Tractate Pesahim, Chapter 8, Mishnah 5), and all of the laws of women with flux will be explained in their place. And the matter that has been compared regarding it is ritual defilement and the counting of seven [clean days] as we explained there.
+מצורע מוסגר (quarantined leper – a suspected leper who has not yet been declared conclusively leprous by a Kohen. This leper must be isolated for a period of up to two weeks, until the Kohen can determine conclusively whether or not he is suffering from leprosy; he is ritually impure) -he is what God has said regarding him (Leviticus 13:5): “[But if it is a white discoloration on the skin of his body which does not appear to be deeper than the skin and the hair in it has not turned white,] the priest shall isolate the affected person for seven days.”
+ומוחלט (confirmed leper – who has been declared conclusively ritually impure by a Kohen. A confirmed leper must grow his hair long and rend his garments. To purify himself when healed, he must shave off all of his hair and bring a special purification guilt-offering)- he is what God stated concerning him (Leviticus 13:8):”[And if the priest sees that the rash has spread on the skin,] the priest shall pronounce him impure; it is leprosy.” And the subject of a confirmed leper, that his status has been adjudicated and already it has been confirmed upon him that he is ritually impure, the Aramaic translation of [the Hebrew word] לצמיתות (see Leviticus 25:23: "והארץ לא תמכר לצמתת"/”The land must not be sold beyond reclaim”) permanently/in perpetuity, and both of them were compared to the ritual defilement and being sent out from the camp.
+וטהור מתוך הסגר (and he is pure after being locked up) – he does not require shaving [all his hair from his body] and [the bringing of sacrificial] birds, to state to him, may He (i.e., God) be exalted (Leviticus 14:3): “[The priest shall go outside the camp. If the priest sees] that the leper has been healed of his scaly affection,” and even though the matter is clear, it comes through the received tradition that whenever one’s leprosy is dependent upon his healing, he is the one who is required shaving and birds, except for the quarantined leper whose leprosy is dependent upon days (see Tractate Megillah 8b), and he (i.e., God) (Leviticus 13:21): “the priest shall isolate him for seven days,” and afterwards he will be pure even though there remains that plague, as will be explained and clarified in Tractate Negaim, and they compared both of them with purification in water (i.e., in a ritual bath) because it is stated also with a pure person after he is locked up/טהור מתוך הסגר (Leviticus 13:6): “he shall wash his clothes, and he shall be pure.”
+
+Mishnah 8
+
+He (i.e., the compiler of the Mishnah, Rabbi Judah the Prince) wanted, when he says, "בכל לשון" – meaning to say, in the script of every nation and in the language of every nation (see Tractate Megillah 9a).
+וספרים ותפילם ומזוזות – the condition of writing all of them is equivalent as it will be explained in [Tractate] Menahot (in the Chapter הקומץ רבה ). And the Halakha is according to Raban Shimon ben Gamaliel.
+
+Mishnah 9
+
+מרובה בגדים – He is a Kohen in the Second Temple period as they did not have the anointing oil but rather, he was made the High Priest via his wearing the clothing of the High Priesthood.
+ופר הבא על כל המצות – this God spoke of if the anointed priest would sin, etc. (See Leviticus 4:3), and they (i.e., the Rabbis) compared both of them regarding the bullock of Yom Kippur and the one-tenth of an Ephah.
+וכהן שעבר – if something occurred to make the High Priest unfit for service on Yom Kippur, and they appointed another in his place as we explained in Yoma (see Tractate Yoma, Chapter 1, Mishnah 1), for after Yom Kippur, the original [High Priest] returns to his high position/office and the second who was appointed is removed (see Tractate Megillah 9b and Tractate Yoma 12b), and both of them compared that they are commanded regarding [being married to] a virgin [woman] and prohibited to a widow, and all the rest of the laws of the High Priest is obligatory upon both of them, except for what is mentioned [in the Mishnah].
+
+Mishnah 10
+
+במה גדולה – this is the communal shrine like Scripture states (I Kings 3:4): “[The king went to Gibeon to sacrifice there, for that was the largest shrine/כי היא הבמה הגדולה” and it is stated [in the Mishnah]:אינו קרב בבמה -meaning to say, on a small shrine which is an individual shrine. And all of this is at the time when [personal] shrines were permitted as will be explained in the last chapter of Tractate Zevakhim (Chapter 14, Mishnayot 4-8).
+
+Mishnah 11
+
+בכל הרואה – he eats all the time that he sees the Temple, at whichever distance that it will be. And it (i.e., the Mishnah) states: "יש אחריה התר" (i.e., the Sanctity of Shiloh permitted the shrines after its destruction) that after God sanctified it, [private] shrines were permitted to us to sacrifice after it was destroyed, but once God chose Jerusalem, we don’t sacrifice in any place apart from it forever, and the principles of all of these laws will be explained at the end of [the commentary to] (Tractate) Zevakhim.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+It is stated in the Megillah (i.e., Book of Esther – Chapter 9, Verse 28): “[Consequently, these days] are recalled and observed [in every generation],” like that it is impossible for a person that while he is engaged in work to perform now what had already passed, such [is the case] regarding the reading [of the Megillah] that he should not read at the end what is appropriate to read first (see Tractate Megillah 17a). And it is prohibited to read it by heart, for indeed it states, "נזכרים"/it is recalled and it is stated (Exodus 17:14): “[Then the LORD said to Moses,] ‘Inscribe this in a document, [and read it aloud to Joshua: I will utterly blot out the memory of Amalek from under heaven!],” just like this memory is in the book/scroll, so that they are recalled, so too they are called that which is stated here in a book/scroll (see Tractate Megillah 18a). And the order of this Mishnah and its explanation is such: An Israelite who read an Aramaic translation in any language did not fulfill [his religious obligation] other than from the Greek language, but we read it to those foreign language speakers in a foreign language [provided that] it is written in the foreign language in order that the reading should be by heart. And what makes the Greek language designated as special from the other language is because it was known among them, for don’t you see that they said [in the Mishnah] above regarding Scrolls that they (i.e., the Rabbis) did not permit that they should be written other than in Greek, and the reason for this is that they translated the Torah in the Greek language for King Talmi (see Tractate Megillah 9a) and that translation was spread until that language (i.e., Greek) became for them like their language, and it is as if it is Asshurit /form of Hebrew (i.e., the language and form of writing that we use today), and similarly, they (i.e., the Rabbis) (see Tractate Megillah 18a) stated the Greek language is fit/appropriate for all, and added to this, that this language was important in their eyes, our Holy Rabbi (Rabbi Judah the Prince) stated, what difference is it to me whether it is the Tarsi language or the Hebrew language or the Greek language (this was the reading of our teacher in Tractate Bava Kamma 83a). But a person speaking a foreign language who heard it in Asshurit/Hebrew has fulfilled [his religious obligation], for even though he does not know the meaning of each and every word, he does understand the general principle of the matter (see Tractate Megillah 18a).
+
+Mishnah 2
+
+סירוגין -segment by segment (i.e., at intervals), and even if he delayed [long enough] in order to complete all of it.
+ומתנמנם – he that begins to sleep, but he is still not in a deep sleep like we established boundary to at the end of [Tractate] Pesahim (see Chapter 10, Mishnah 8). And it (i.e., the Mishnah) stated: כותבה: with the condition that he would have intention upon reading that which he does in the Megillah – not on the reading with what he copies from it, because he doesn’t fulfill his religious obligation until he reads with a complete Megillah (see Tractate Megillah 18b).
+סם (paint) – it is the name of one of the dyes whichever they will be.
+סקרא (red paint)– ALMAGRAH (see Tractate Gittin, Chapter 2, Mishnah 3 and Tractate Shabbat, Chapter 12, footnote 10 in Rabbi Kapach’s edition) .
+קומוס (ink prepared with gum) - ALZAG (see Tractate Shabbat, chapter 12, footnote 11 in Rabbi Kapach’s edition).
+קלקנתום (vitriol, an ingredient of shoe-black) – ALKALKANAT (see Tractate Shabbat, Chapter 12, footnote 11 in Rabbi Kapach’s edition), and it is a species from the kinds of ink prepared with gum.
+נייר (parchment, papyrus) – ALCHAGAD
+דפתרא (hide prepared for writing) – the hide what its tanning was not complete (see Tractate Gittin, Chapter 2, Mishnah 4 – the ends of the parchments).
+
+Mishnah 3
+
+If it was his intention to return to his place on the night of the fourteenth [of Adar and he was delayed, thenקורא כמקומו - he reads [the Megillah] like the place where he is. But if the matter is not such, he reads with them (see Tractate Megillah 19a). And the Halakha is according to Rabbi Meir (i.e., in terms of the requirement of reading the entire Megillah).
+
+Mishnah 4
+
+הכל – and even a woman (see Tractate Arakhim 2b). And we have already explained (Tractate Megillah, Chapter 1, Mishnah 1) that the Megillah is read on the night of Purim and on Purim day , and regarding the reading of the day, it states that we don’t read it until the sun rises (Tractate Megillah 20a), as it states (Esther 9:28): “Consequently, these days are recalled,” and it states [in the Torah] regarding ritual circumcision (Leviticus 12:3): “On the eighth day [the flesh of his foreskin shall be circumcised]” and it states [in the Torah] regarding sprinkling (Numbers 19:19): “The pure person shall sprinkle it upon the impure person on the third day and on the seventh day, [thus purifying him by the seventh day].” And there is an analogy made between immersion to sprinkling, because on the seventh [day], he immerses, as Scripture explained.
+ושומרת יום כנגד יום – we have already explained its laws in [Tractate] Pesahim [Chapter 8, Mishnah 5], and they will be explained in completion in Tractate Niddah [Chapter 4, Mishnah 7]. And we considered [the beginning of] the day from the crack of dawn until the [evening] stars appear, as it is stated in [The Book of] Ezra (actually the book of Nehemiah – as Ezra is called “Second Ezra” – Chapter 4, Verse 15: “And so we worked on, while half were holding lances, from the break of day until the stars appeared”). And it (i.e., the Bible) called this time period “day” and it says concerning it (Nehemiah 4:16): “that we may use the night to stand guard and the day to work.”, and all of this for someone who transgressed [and read the Megillah from the crack of dawn] and did so in a case of emergency, but ab initio, [one reads Megillah] after sunrise. But the Halakha is not according to Rabbi Yehuda [who states that a minor may read the Megillah].
+
+Mishnah 5
+
+ודוי מעשר – it has already been explained in [Tractate] Maaser Sheni (Chapter 5, Mishnah 10), and it is stated after this portion (Deuteronomy 26:16): “[The LORD your God commands you] this day, etc. [to observe these laws and rules; observe them faithfully with all your heart and soul]. And we expound (Tractate Megillah 20b) on the interpretation founded on the fact of juxtaposed verses, and it states in Hallel ((Psalms 118:24): “This is the day that the LORD has made – [let us exult and rejoice on it].” And concerning [The Sounding of] the Shofar (Numbers 29:1): “[In the seventh month, on the first day of the month, you shall observe a sacred occasion: you shall not work at your occupations.] You shall observe it as a day when the horn is sounded.” And regarding the Musaf/Additional Offerings (Leviticus 23:37): “[These are the set times of the LORD that you shall celebrate as sacred occasions, bringing offerings by fire to the LORD] – burnt offerings, meal offerings, sacrifices, and libations, on each day what is proper to it.” And the Musaf prayers are like the Musaf sacrifices.
+וודוי פרים – this is the confession that is stated on the bull of the anointed priest/פר כהן משיח and the bull for n unwitting communal sin/פר העלם דבר של צבו, and their matters will be explained in [Tractate] Horayot, and all kinds of Divine Services that it (i.e., the Mishnah) mentions will not be other than during the daytime, as it states (Leviticus 7:38): “[on the day] when He commanded that the Israelites present their offerings to the LORD”/ביום צותו את בני ישראל להקריב את קרבניהם" – during the daytime but not at night, and we have aleady explained in the third [chapter] of [Tractate] Rosh Hashanah, that we don’t judge other than during the daytime. And it is stated regarding the suspected unfaithful wife/Sotah (Numbers 5:30): “and the priest shall carry out all of this ritual with her”/"ועשה לה הכהן את כל-התורה הזאת"’ and He (i.e., God) said (Deuteronomy 17:11): “You shall act in accordance with the instructions given you and the ruling handed down to you,”/"על-פי התורה אשר יורוך ועל-המשפט" – just as the ruling/משפט is performed during the daytime, so too the handing of the bitter water to the suspected wife is during the day time. And It (i.e., the Torah) said regarding the עגלה ערופה/the heifer whose neck was broken (Deuteronomy 21:8): “And they will be absolved of bloodguilt”/"ונכפר להם הדם" and since it states regarding it (i.e., the heifer whose neck was broken) the language of atonement/absolution like Holy Things, it should not be other than during the daytime like the fact that the Holy Things are not offered other than during the daytime as we have explained. But the purification of the leper is stated explicitly (Leviticus 14:2): “This shall be the ritual for a leper at the time (literally, on the day/daytime) that he is to be purified”/"ביום טהרתו".
+
+Mishnah 6
+
+קצירת העומר – does not [occur] other than during the nighttime, and this is from the words of the received tradition (see Tractate Megillah 21a and Tractate Menahot 66a), and the order of the Cutting of the Omer will be explained in the tenth [chapter] of [Tractate] Menahot.
+והקטר חלבים ואיברים – the remained of the Daily Offering of the Afternoon (i.e., the time between the beginning of the decline of the sun and sunset) , and this is what the Torah states (Leviticus 6:2): “The burnt offering itself shall remain where it is burned upon the altar all night.”
+And it (i.e., the Mishnah) stated: דבר שמצותו ביום כשר כל היום – to include the arrangements of the dishes/censers, and they are the two censers of (white) frankincense that are placed on the shewbread like it will be explained in [Tractate] Menahot (Chapter 11, Mishnah 8).
+ודבר שמצותו בלילה כשר כל הלילה – to include the eating of the Passover sacrifice. And you already knew that it is not permitted to eat the Passover offering other than up until midnight (see also Tractate Zevakhim, Chapter 5, Mishnah 8) , but that this a decree in order to keep people away from transgression.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+This Mishnah is according to Rabbi Menahem the son of Rabbi Yossi, for according to him there is holiness to the street of a city since they pray on it on fast days and on non-priestly watches (i.e., corresponding to the priestly watches in Jerusalem. On those days, part of the non-priestly watch would go there. The remainder of the non-priestly watch would remain at home and fast from Monday to Thursday and read special portions from the Torah and recite special prayers), but this is not the Halakha, because they didn’t designate it specifically for prayer, but rather they would pray there incidentally/by chance (see Tractate Megillah 26a and Tosafot s.v. "בני העיר" and Rashi s.v. "זו דברי" ). And the generally principal in all of this is that we ascend in holiness but we do not descend (see Tractates Berakhot 28a, Shabbat 21b, Yoma 12b, 73a, Megillah 9b, 21bb, Horayot 12b, Menahot 39a, 92b – "מעלין בקודש ואין מורידין"). And it was not permitted to sell a synagogue other than in the villages, but a synagogue of the large cities, it is impossible to sell it because everyone is there (see Tractate Megillah 26a).
+The Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+To what circumstances does [this Halakhic statement] apply? That all the people of the village did not sell it with the agreement of everyone, but if all the elders of the place in the presence of all the people of the place, it is permitted for them to sell it and even to make of it a place to always drink wine in it (see Tractate Megillah 26b – as well as Maimonides’ Mishneh Torah, in the Laws of Prayer, Chapter 11, Halakha 7). But the Halakha is neither according to Rabbi Meir nor according to Rabbi Yehuda.
+
+Mishnah 3
+
+עגמת נפש (grief of the soul) – it (i.e., the Mishnah) wants to say that their souls will languish/melt when there will there will be grass on it and they will attempt to build it (i.e., their destroyed synagogue) if it possible for them (see also Mishneh Torah, Hilkhot Tefillah, Chapter 11, Halakha 11), or their hearts will be humbled/depressed and they will return [in repentance] to God if it is impossible to build it. And therefore, it is permitted to him to uproot and to leave it in the same place, but he should not uproot and eat it or else they will perish from there (see Tractate Megillah 29a), and all the words of Rabbi Yehuda are correct.
+
+Mishnah 4
+
+שבת ראשונה – that the New Moon/Rosh Hodesh Adar will be during that week (see Tractate Megillah 29b), as for example, if Rosh Hodesh Adar occurs on Sunday or on Monday or on Tuesday or on Wednesday or on Thursday or on Friday, we read the first [special] portion which is the portion of Shekalim (Exodus 30:11-16) on the Sabbath day which is the last Sabbath that is in the month of Shevat. But if you know the first Sabbath and the second and the third and the fourth, it will be explained to you the intervening Sabbaths.
+שבת שניה – it when Purim falls during that week in the manner that we explained regarding the first shabbat.
+שבת שלישית – this is the Shabbat that is after Purim or before Rosh Hodesh Nisan, if Rosh Hodesh Nisan falls on Shabbat.
+ושבת רביעית – that is when Rosh Hodesh Nisan falls during that week in the manner that we explained above. And what I said that it is possible for Rosh Hodesh Adar to fall on any day that will be of the days of the week is not other than according to the essence of the law, meaning to say, through visual sighting.
+ופרשת שקלים – this is [the Torah portion of] Kee Tissa (Exodus 30:11-16) until the end of the portion.
+And it (i.e., the Mishnah) states: חוזרין לסדרן/they resume the regular set of readings, it (i.e. the Mishnah) wants to say, the order of the Haftarot/prophetic portions for on every Shabbat we read the Haftarah from the subject of the order (i.e., Torah portion of the week), but at the time that we read these [four special] portions, and similarly at periodic occasions, we recite the Haftarah from the subject of the [special] portion, not from the subject of the ordered (i.e., regular weekly) portion. For on the first Shabbat, we recite the Haftarah of Yehoyadah the Priest (Second Kings 11:17-12:17), and on the second [Shabbat], “I am exacting the penalty for what Amalek [did to Israel]” (First Samuel 15:1-34), and on the third [Shabbat[, “I will sprinkle upon you purifying waters” (Ezekiel 36:16-36), and on the fourth [Shabbat], “So says the LORD God: On the first day of the first month” (Ezekiel 45:18-46:15). And similarly, on Rosh Hodesh commemorations and on Hanukkah we recite the Haftarah from the subject matter of the [holiday] season as will be explained and we interrupt the subject matter of the regular order (i.e., according to the theme of the weekly Torah reading), and this is the matter of why it (i.e., the Mishnah) says, לכל מפסיקין/they break off (from the ordinary set of Torah readings for the special readings and Haftarah portions).
+
+Mishnah 5
+
+All of this is clear, and the order of the Torah readings on these [special] seasons/occasions, and it is a custom that has spread throughout all of Israel as I will explain to you (see Tractate Megillah 31a-b). On the first day of Passover (Exodus 12:21-51): “Go and pick out lambs, etc.” and the Haftarah is the “Passover at Gilgal” (Joshua 5:2-6:1, 27) and on the second day [of Passover], “When an ox, a sheep or a goat is born,” (Leviticus 22:26-33:44) and the Haftarah is the Passover of Josiah (Second Kings 23:1-25). On the third day [of Passover], “Consecrate to Me every first-born” (Exodus 13:1-16). And on the fourth day [of Passover], “If you lend money to My people” (Exodus 22:24-23:19). And on the fifth day [of Passover], “Carve two tablets of stone” (Exodus 34:1-26). And on the sixth day [of Passover], “Let the Israelite people offer the Passover sacrifice at its set time” (Numbers 9:1-15). And on the seventh day [of Passover] “Now when Pharaoh let the people go” (Exodus 13:17-15:26). And the Haftarah is “And David spoke to God” (Second Samuel 22:1-51). And on the eighth day [of Passover], “You shall consecrate to the LORD your God all male firstlings” (Deuteronomy 15:19-16:17), and the Haftarah is, “This same day at Nob” (Isaiah 10:32-12:6). But on the Sabbath that is within the Festival [of Passover], we read on it from “See, You say to me” (Exodus 33:12-34:26) and the Haftarah is the “Dry Bones” (Ezekiel 37:1-14). And on the first day of Atzeret/Shavuot we read “In the third month” (Exodus 19:1-20:23), and the Haftarah is “In the thirteenth year” (Ezekiel 1:1-28, 3:12). And on the second day [of Shavuot], “You shall consecrate to the LORD your God all male firstlings” (Deuteronomy 15:19-16:17) and the Haftarah is “The Prayer of the prophet Habakkuk” (Habakkuk 3:1-19). And on the first day of Rosh Hashanah, “The LORD took note of Sarah as He had promised” (Genesis 21:1-34) and the Haftarah, “There was a man from Ramathaim of the Zuphites” (First Samuel 1:1-2:10). And on the second day [of Rosh Hashanah], “And God put Abraham to the test” (Genesis 22:1-24), and the Haftarah, “The people…found favor in the wilderness (Jeremiah 31:2-20). And on the Fast of Atonement (i.e., Yom Kippur) in the morning, “After the death [of the two sons of Aaron]” (Leviticus 16:1-34) and the Haftarah, “For thus said He who is high aloft” (Isaiah 57:14 – 58:14). And at the Afternoon service, the portion of the forbidden relationships/nakedness (Leviticus 18:1-30), and the Haftarah is the prophecy of [the book of] Jonah (plus Micah 7:18-20). And on the first and second days of Sukkot, “When an ox, a sheep or a goat is born,” (Leviticus 22:26-23-44) and the Haftarah on the first day [of Sukkot] “Lo, a day of the LORD is coming” (Zechariah 14:1-21) and on the second day [of Sukkot] “All the men of Israel gathered before King Solomon” (First Kings 8:2-21). And all the rest of the days of Sukkot festival the sacrifices of the festival [of Sukkot are read] (Numbers 29:17-34), and on the Eighth Day (i.e., Shemini Atzeret) , “”You shall consecrate to the LORD your God all male firstlings” (Deuteronomy 15:19-16:17), and the Haftarah is “When King Solomon finished offering to the LORD” (First Kings 8:54-66) and on the ninth day (i.e., Simhat Torah), “And this is the Blessing” (Deuteronomy 33:1-34:12) and the Haftarah, “After the death of Moses the servant of the LORD,” (Joshua 1:1-18). And on the Shabbat within the Festival [of Sukkot], “See, You say to me,” (Exodus 33:12-34:26), and the Haftarah is “On that day, when Gog sets foot on the soil of Israel” (Ezekiel 38:18-39:16).
+
+Mishnah 6
+
+The Shabbat that is within Hanukkah, we recite the Haftarah of the candles of Zechariah (Zechariah 2:14-4:7). But if the first day of Hanukkah occurs on Shabbat, so that there will be two Sabbaths of Hanukkah, on the first Sabbath we recite the Haftarah of the candles of Zechariah and on the second [Sabbath], the candles of Solomon (First Kings 7:40-50). And if Purim day occurs on the Sabbath, the Haftarah will be: “I am exacting the penalty for what Amalek did to Israel” (First Samuel 15:2-34) (note: this can only occur in Jerusalem and other walled cities from the time of Joshua son of Nun – as they celebrate Purim on 15 Adar). And similarly, if Rosh Hodesh occurs on the Sabbath day, we recite the Haftarah, “And new moon after new moon” (Isaiah 66:1-24). But if Rosh Hodesh was on Sunday, we recite the Haftarah of “Tomorrow will be the New Moon” (First Samuel 20:18-42). This is the matter that it (i.e., the Mishnah) spoke of (in Mishnah 5 of this chapter): “For all these they break off (i.e., from the ordinary set order of the readings are interrupted, for the Haftarot) for New Moons, for Hanukkah and for Purim.” And similarly, for fast days and the non-priestly watches (which correspond to the priestly watches – the entire Jewish people was divided into twenty-four non-priestly watches, and each time a priestly watch went to Jerusalem to offer sacrifices, part of the corresponding “Ma’amad”/non-priestly watch would go there as well. The remainder of the “watch” would remain at home, and would fast each day from Monday to Thursday, read special portions from the Torah and recite special prayers), they would recite the Haftarah from the matter of the fast but the non-priestly watch would not [recite a special Haftarah] of the order of that Shabbat. For on Tisha B’Av/Ninth of Av, they read [in the Torah) “When you have begotten children” (Deuteronomy 4:25-40) and recite the Haftarah “I will make an end of them – [declares the LORD]” (Jeremiah 8:13-9:23). And The people had the practice during the time of this exile to read the Haftarot prior to Tisha B’av from the subject matter of the Rebukes/Admonitions not from the matter of the [Torah] portions. And similarly, after Tisha B’Av we recite Haftarot of Consolation until the Sabbath before Rosh Hashanah and we recite the Haftarah from the subject of Repentance. And the Haftarot that we recite before Tisha B’Av are: “The words of Jeremiah” (Jeremiah 1:1-2:3), “The Vision of Isaiah” (Isaiah 1:1-20), [and] “Alas she has become a harlot,” (Isaiah 21-27) (but as Kapach notes, that when Maimonides mentioned the order of the Haftarot at the conclusion of Sefer Ahavah in the Mishneh Torah, he switched these Haftarot according to our current practice: a) Jeremiah 1:1-2:3, Jeremiah 2:4-28 – “Hear the word of the LORD” and the “Vision of Isaiah” (Isaiah 1:1-27). And after it (i.e., Tisha B’Av), we read, “Comfort, Oh Comfort My People” (Isaiah 40:1-26), “Zion says, The LORD has forsaken me,” (Isaiah 49:14—51:3), “Unhappy, storm-tossed one, uncomforted!” (Isaiah 54:11-55:5), “I, I am He who comforts you!” (Isaiah 51:15-52:12), “Shout O barren one, You who have bore no child” (Isaiah 54:1-10), “Arise, shine for your light has dawned" (Isaiah 60:1-22), “I greatly rejoice in the LORD” (Isaiah 61:10-63:9), “Return, O Israel, to the LORD your God” (Hosea 14:2-10, Joel 2:15-27, Micah 7:18-20). And we read (in the Torah) the Curses and Blessings on Fast Days, because it states (Proverbs 3:11): “Do not reject the discipline of the LORD, my son.”.
+And it stated in the Mishnah "אינו עולה להן מן החשבון"/but it is not taken into account (i.e., the section read is re-read on the following Shabbat) – for that reading does not count for them that they read on Mondays and Thursdays for the obligation of the Shabbat [Torah reading] that they should consider for themselves with the three [portions] and read four on the Sabbath day from the place that the third [Aliyah] stopped to read and complete the number of seven , but rather, they repeat the [entire] portion as it is generally known (see Tractate Megillah 31b).
+
+Chapter 4
+
+
+
+Mishnah 1
+
+It is stated [in the Mishnah], מקום שנהגו לברך – refers only to after the reading of the Megillah (see Tractate Megillah 21b), but prior to its [reading], it is obligatory to bless in any case because it is a Mitzvah, and the general principle with us is: “In the performance of all religious ceremonies, one must say the blessing/benediction over them before doing them”(see Tractate Pesahim 7b, 119b, Sukkah 39a, Menahot 35b and Nidah 63a). And we recite three blessings before it (i.e., the Reading of the Megillah): “on the reading of the Megillah,” “that God has performed miracles” and “Shehekheyanu”/who has kept us in life, sustained us, etc. And they had the practice to recite the blessing after the reading: “Who does champion our cause,” etc. And remember these general principles: And they are – that we don’t read in public less than ten Biblical verses (see Tractate Megillah 21b). And we do not have less than three people read from a Torah scroll in public. And one person does not read in a Torah scroll less than three verses, and therefore, when we read thirteen verses, one of them reads four verses. And we don’t begin a portion with less than three verses, and then it is permitted to him to stop the reading and to go down. And There should not remain in a portion less than three verses and then it would be permitted for him to stop. All of these general principles are regarding public reading. And a person who begins in the reading of the Torah scroll is obliged to bless, “who has chosen us from all the nations and given us His Torah. [Praised are You, O LORD] who has given us the Torah. And the person who reads last and completes it (i.e., the reading) blesses after it: “who has given us a Torah of truth and planted eternal life in our midst. [Praised are You, O LORD] who has given us the Torah. But they established now that each person recites the blessings [both] before and after because of those who enter [late] and because of those who depart/leave [early] to the synagogue, who did not see that person who made the blessing initially, and when they would see one after another ascend and read without a blessing, they would think that a person reading the Torah does not have to make the blessing beforehand, and if those present there saw the first person who descended and did not make a blessing and they left and did not see the last person who made the blessing afterwards would think that there is no obligation for a blessing after the reading of the Torah (see Tractate Megillah 21b – Kapach did not supply this source).
+
+Mishnah 2
+
+It (i.e., the Mishnah) stated "זה הכלל", is a mere sign (see Tractate Megillah 22b), because we don’t have a day where Musaf [is recited] that is not a Festival day other than what it mentioned (i.e., Rosh Hodesh or the Intermediate Days of a Festival) . And all of this is clear and correct. And everywhere that it (i.e., the Mishnah) states"מברך לפניה ולאחריה" - this is according to the principle of the law as we have explained.
+
+Mishnah 3
+
+God said (Leviticus 22:32): “And I will be sanctified in the midst of the children of Israel”, and it comes through the received tradition that any matter that is related to holiday will not occur with less than ten [men] (see Tractate Megillah 23b and Berakhot 21b, among others).
+ופורשין על שמע – this is the separation/preparation that is before the recitation of the Shema, meaning to say that one person recites [the blessing] of יוצר/creating new lights and אהבה/love (i.e., Ahavah Rabbah in the morning and Ahavat Olam in the evening).
+ועוברין לפני התיבה – that one should stand to pray in the congregation/community.
+ומעמד ומושב – this is when they gather people to accompany the corpse , they would gather together to eulogy and one person eulogies and says to them in segments from parts of the eulogy: “Stand dear ones, stand, sit, dear ones, sit. And we don’t take pains to do this unless there were ten persons there or more (see Tractate Megillah 23b, Tractate Bava Batra 106b). And if a person said: “My value is upon me,” for the valuations are set in the Torah (see Leviticus 27:1-8), and he didn’t have with what to pay other than his property, behold the Kohen that is appointed over matters of that which is dedicated to the Temple takes from that land in equivalence to the valuation that he is liable for according to ten people – nine of them Israelites and one of them a Kohen and all of them will agree (note: when examining the Laws of Valuation and Property set apart for Priestly or Temple use, Chapter 8, this condition is not mentioned) for this is worth these monies, and afterwards he descends into it. And similarly, if a person said, “these monies are upon me,” he needs to estimate with a slave whose is sold in the marketplace and give his monies as it is explained in [Tractate] Arakhin (19-20), behold he also needs to make valuation with ten people and one of them is Kohen and will give according as they will say and this is the matter that it (i.e., the Mishnah) states: "ואדם כיוצא בהן", it is the intention to state that a person is like land/property. And this that we said, “nine and a Kohen, is not a condition but rather an option, meaning to say, and even if there were nine Israelites it is permitted, because it states in the portion of valuations (i.e., Leviticus 27:1-8) the word “Kohen” ten times and it comes through received tradition that one Kohen is sufficient and all that the word “Kohen” is doubled, it is “one amplification after another amplification is only to restrict”/אין ריבוי אחר ריבוי אלא למעט (i.e., the two expressions negate each other, and together they are treated as a restrictive expression), and even an Israelite (see Tractate Megillah 23b and Sanhedrin 15a – but אין מיעוט אחר מיעוט אלא לרבות – a restriction after a restriction is only to amplify).
+
+Mishnah 4
+
+אם היו שלשתן שלש פרשיות – as for example it is stated in Isaiah 52:3-5 (also found in Tractate Megillah 24a, but according to Kapach’s notes, it is only two portions): “For thus said the LORD, etc.,” “For thus said the LORD God, Of old, My people went down to Egypt,” “What therefore do I gain here, etc.?” This is like these three verses – all of them should not be read to the translator of the Biblical passages recited at services and afterwards he would translate them [to Greek or Chaldee], but rather translate them one by one.
+ואין מדלגין בתורה – in two subjects/matters. But in one matter, like Aharei Mot (Leviticus 16 – which deals with Yom Kippur) and (Leviticus 23:27): “Mark, the tenth day [of this seventh month is the Day of Atonement],” we skip. And in [passages from] the Prophets, we skip, and in all of them, with the condition that he should not delay other than in order that the translator will complete translating the verse that he is translating, or the three verses if he was translating from the Prophets.
+
+Mishnah 5
+
+Because of the dignity of the congregation that individual person performs all of these important tasks and it is appropriate for them. But if a minor was reciting the Haftarah from the Prophets, where it is impossible for him to go before the ark until his beard becomes full (see Tractate Hullin 24b), his father or teacher/Rabbi stands [with him] for these things, as if he himself recite the Haftarah on the Prophets, because he and his student or his son are equivalent.
+
+Mishnah 6
+
+קטן קורא בתורה – one of he latter Geonim stated that this is after the third [Aliyah] (see The Laws of Prayer, Chapter 12, Halakha 17 – that Maimonides changes his mind).
+ופוחח – he is as for example that his clothing that is upon him was torn from above until the flesh of his shoulders and his chest is seen, and the Aramaic translation of (Isaiah 20:2 -not verse 3 as found in Kapach’s footnotes): “going naked and barefoot,” –“to have holes in his garment/clad in rags/exposed and barefoot.” But the Halakha is not according to Rabbi Yehuda who states [in the Mishnah] that whomever had never seen the lights of the sun should not spread a cloak over his head for the recitation of the prayers preceding the Shema/divide the prayers for the Shema, for even though he doesn’t enjoy their light, he surely benefits from their activity in the world, meaning to say, the activities that are indirectly engendered by their light.
+
+Mishnah 7
+
+ואסטס – ALNILAG, and similarly all things that color the hands, but if most of the people of that place had colored hands on account of their engaging with that color, it is permissible for him (if he is a Kohen) to raise his hands (see Tractate Megillah 24b), for the reason is nullified “because the people are looking at him.”
+
+Mishnah 8
+
+על מצחו או על פס ידו – meaning to say, that he should place the [Tefillin] of the head on his forehead or [the Tefillin] of the hand on the palm of his hand, for surely this is the path of heretics/sectarians, because he follows after the simple meaning of the Biblical verses according to his [insufficient] knowledge.
+על בית אנקלי – that he suspends it on his arm or places it it in the pocket in his garment.
+וחיצונים – they have departed from the realm of the religion completely for they do not believe neither in the Written Torah or the Oral Torah, and we don’t say, יברכך טובים – for the righteous and wicked people praise God as it states (Jeremiah 10:7): “Who would not revere You, O King of the Nations.”
+
+Mishnah 9
+
+ועל טוב יזכר שמך – because it is mentioned about the good and the evil like we said (Mishnah Berakhot, Chapter 9, Mishnah 5): “One blesses on the evil in the same way that he blesses on the good, and when he says, "מודים מודים" – surely one must doubt through his admission that perhaps it is for two [gods], but it is for one [God].
+ובמכנה בעריות – that we reverse them to a hidden language in the present time, and we state, in place of your father and mother and sister, [we say] “his father and his mother and his sister” (see Tractate Megillah 25a). But if he translated [the term] "להעביר למולך" (Leviticus 18:21) as it stated, he removed the Bilical verse completely from its plain meaning, for the intention there is to provide the worship of Molech.
+
+Mishnah 10
+
+The explanation of [the term in the Mishnah] "השני", the twofold condition, and it from: “And Moses said to Aaron” until “And Moses saw the people,” (Exodus 32:21-25), And similarly (Exodus 32:35): “Then the LORD sent a plague upon the people [for what they did with the calf that Aaron made].” And the reason that we don’t translate these verses in public is because of the honor/respect of Aaron (see Tractate Megillah 25). And ברכת כהנים should not be translated because it is stated there (Numbers 6:26): “The LORD bestow His favor with you/lift up His countenance” but the masses will consider that this contradicts what is stated (Deuteronomy 10:17): “who shows no favor [and takes no bribe].”
+And it (i.e., the Mishnah) states: מעשה דוד ואמנון לא נקראין ולא מתרגמין – which does not contradict what it (i.e., the Mishnah) said above – that the story of Tamar is read and translated, because in every place where Amnon is mentioned undefined and is translated. But what is mentioned “Amnon the son of David” is not read not translated in public because of the respect/honor of [King] David (see Tractate Megillah 25b). And the reason the one who states [in the Mishnah]: "אין מפטירין במרכבה" - in order that the multitude will not ask when they hear it on the things that they don’t add to them other than doubts. And the reason of Rabbi Eliezer is honor to [the land of] Israel and to Jerusalem. And the Halakha is according to Rabbi Yehuda. But the Halakha is not according to Rabbi Eliezer (and so has Maimonides decided in the order of the Haftarot at the end of Sefer Ahavah [in the Mishneh Torah] that we recite the Haftarah of Ezekiel 16:1 and following – “O mortal, proclaim Jerusalem’s abomination to her” which is our practice/custom).
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+Rambam on Mishnah Megillah
+רמב"ם על משנה מגילה
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Megillah
+This file contains merged sections from the following text versions:
+-Translation by Rabbi Robert Alpert, 2023
+-https://www.sefaria.org/texts
+
+Rambam on Mishnah Megillah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+It is stated (Esther 9:31): “[These days of Purim shall be observed] at their proper time, [as Mordecai the Jews – and now Queen Esther – has obligated them to do],” the Sages instituted for them many times (Tractate Megillah 2a), and it is stated (Esther 9:19): “That is why village Jews, who live in unwalled towns, observe the fourteenth day of the month of Adar,” and since “the village Jews” [observe] on the fourteenth [of Adar], therefore, the people who dwell in walled cities observe on the fifteenth [of Adar]. But if they (i.e., the cities they live in) were walled from the days of Joshua, even though it was destroyed, we are not concerned about this, and reason that they (i.e., the Sages) attached the matter “in cities surrounded by a wall,” as we explained in the Jerusalem Talmud, and they stated to us: “they allotted honor to the Land of Israel that was ruined in those days, and they (i.e., the Sages) attached it in from the days of Joshua the son of Nun. But the people of Shushan read it (i.e., the Megillah) on the fifteenth day [of Adar] even though it is [a] new [place] since the essence of the miracle was performed in it as is explained in the Book of Esther (Esther 9:18): “[But the Jews of Shushan mustered on both the thirteenth and the fourteenth days,] and so rested on the fifteenth.
+ויום הכניסה – this is Monday and Thursday because the people of the villages gather on them to hear the Torah scroll [being read] (and Maimonides wrote this in the Laws of Megillah, Chapter 1, Halakha 7, and such has Rabbeinu Hananel explained, but not according to Rashi’s explanation that they come [on Monday and Thursday to court]. But it is prohibited to read the Megillah on Shabbat, and the reason is like we explained regarding the [Sounding of] the Shofar (see Maimonides’ commentary to Tractate Rosh Hashanah, Chapter 4, Mishnah 1) and the [Waving of the] Lulav (Tractate Sukkah, Chapter 4, Mishnah 2 – “lest he remove it four cubits in the public domain and walk toa specialist to learn [how to use it].”). And its (i.e., of the Book of Esther) on different days did not exist other than at the time when our hand was strong and we have the ability to force the complete fulfillment of the commandment, but at this time, meaning to say, from the time that the Talmud was compiled until the Messiah will speedily arrive, we don’t red it other than at its [proper] time and that is the fourteenth day and fifteenth day [of Adar] like we have explained (see also Laws of Megillah Chapter 1, Halakha 9. And the reading of the Megillah is obligatory once at night and on the morrow [during the day] a second time (see Tractate Megillah 4a and 20a).
+
+Mishnah 2
+
+We have already informed [you] that יום הכניסה /”the gathering day” is Monday and Thursday, and tha that the Megillah (i.e., Scroll of Esther) is not read on the Sabbath day, and therefore, if the fourteenth of Adar fell on the Sabbath, when it is impossible to read it, the large cities should advance it to the [previous] “gathering day” which is Thursday. But they should not read it on Friday (i.e., the day before the fourteenth of Adar which occurs on Shabbat) because we say since it was advanced, it should be advanced to the [previous] gathering day (see Tractate Megillah 4a).
+
+Mishnah 3
+
+עשרה בטלנים – that there should be ten men in the synagogue that do not have a trade/vocation other than the [welfare of] the needs of the community and the Reading/Study of the Torah and the diligence in the synagogue (see Tractate Megillah 5a). But when the Ninth of Av falls on Shabbat, we fast on Sunday (i.e., the 10th of Menahem Av) for (see Talmud Megillah 5a) “for the advancement of punishment/retribution, we do not anticipate for ourselves.” And similarly, if the day of the festive offering of the visitors of the Temple on the festivals occurs on the Sabbath day, we off it on Sunday, as will be explained in Tractate Hagigah (Chapter 2 Mishnah 4). And if the Day of Assembly (see Deuteronomy 31:10-13 – which commands the Jewish people to assemble in the Temple courtyard once every seven years to hear the public reading of the book of Deuteronomy during the Festival of Sukkot following the Sabbatical year) falls on Shabbat, the Reading [of the Torah] will be on Sunday. And the time of the priests’ wood-offering, already the marking off of its time was advanced at the end of [Tractate] Taanit (see Chapter 4 Mishnah 5), that if one of those days was on Shabbat, the sacrifice would take place on Sunday. But we made all of these later for the time of our obligation had not [yet] arrived (see Tractate Megillah 5a). And we stated regardingמתנות לאביונים /gifts for the poor, he wants to say that if he gave מתנות לאביונים on those days, that is to say, on the eleventh, twelfth [or] thirteenth [of Adar], he has fulfilled his religious obligation. But Rabbi Yehuda explains the words of the Sages (see Tractate Sanhedrin 25a) that were mentioned above.
+
+Mishnah 4
+
+The arrangement of this Mishnah is such: There is no difference between the fourteenth [day] and fifteenth [day] of First Adar to that of Second Adar other than the Reading of the Megillah and Gifts to the Poor. But on this (i.e., the 14th and 15th of First Adar) and that (i.e., the 14th and 15th of Second Adar), eulogies and fasting are prohibited (see Tractate Megillah 6b).
+
+Mishnah 5
+
+We have already explained at the end of [Tractate] Betzah (Chapter 5, Mishnah 2) that these are the words of the School of Shammai, but the School of Hillel have with them things outside of the preparation of food that are permitted on Festivals and prohibited on the Sabbath as we have explained there.
+
+Mishnah 6
+
+נדר – he who would say, “behold, a burnt-offering or a peace-offering is upon me.”
+נדבה – he who would say, “behold, this burnt-offering or peace-offering is upon me” (see Tractate Megillah 8a) that if the free-will offering died, he is not responsible for it because he designated it. But on all of them, he transgresses in not bringing them on time, God, may He be exalted said (Deuteronomy 23:24): "מוצא שפתיך תשמור [ועשית כאשר נדרת לה' אלהיך נדבה אשר דברת בפיך]" /“You must fulfill what has crossed your lips [and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth.]” And they (i.e., the Rabbis) said in its explanation (Tractate Rosh Hashanah 6a): "כאשר נדרת"/what you voluntarily vowed – this is a vow; "לה' אלהיך"/to the LORD your God.- these are sin-offerings, guilt-offerings, burnt-offerings and peace offerings; "נדבר"/the promise – in its usual sense/by implication; "אשר נדרת"/what you have voluntarily vowed – these are consecrated for Temple maintenance; "בפיך"/with your own mouth – for charity.
+
+Mishnah 7
+
+We have already explained in the eighth chapter of [Tractate] Pesahim (Mishnah 5) from the matters of a man suffering from gonorrhea who is given to two sightings [within a three-day period] and one who is given to three sightings [within a three day period] in order for the need to understand what they (i.e., the Rabbis) have said here (in Tractate Pesahim, Chapter 8, Mishnah 5), and all of the laws of women with flux will be explained in their place. And the matter that has been compared regarding it is ritual defilement and the counting of seven [clean days] as we explained there.
+מצורע מוסגר (quarantined leper – a suspected leper who has not yet been declared conclusively leprous by a Kohen. This leper must be isolated for a period of up to two weeks, until the Kohen can determine conclusively whether or not he is suffering from leprosy; he is ritually impure) -he is what God has said regarding him (Leviticus 13:5): “[But if it is a white discoloration on the skin of his body which does not appear to be deeper than the skin and the hair in it has not turned white,] the priest shall isolate the affected person for seven days.”
+ומוחלט (confirmed leper – who has been declared conclusively ritually impure by a Kohen. A confirmed leper must grow his hair long and rend his garments. To purify himself when healed, he must shave off all of his hair and bring a special purification guilt-offering)- he is what God stated concerning him (Leviticus 13:8):”[And if the priest sees that the rash has spread on the skin,] the priest shall pronounce him impure; it is leprosy.” And the subject of a confirmed leper, that his status has been adjudicated and already it has been confirmed upon him that he is ritually impure, the Aramaic translation of [the Hebrew word] לצמיתות (see Leviticus 25:23: "והארץ לא תמכר לצמתת"/”The land must not be sold beyond reclaim”) permanently/in perpetuity, and both of them were compared to the ritual defilement and being sent out from the camp.
+וטהור מתוך הסגר (and he is pure after being locked up) – he does not require shaving [all his hair from his body] and [the bringing of sacrificial] birds, to state to him, may He (i.e., God) be exalted (Leviticus 14:3): “[The priest shall go outside the camp. If the priest sees] that the leper has been healed of his scaly affection,” and even though the matter is clear, it comes through the received tradition that whenever one’s leprosy is dependent upon his healing, he is the one who is required shaving and birds, except for the quarantined leper whose leprosy is dependent upon days (see Tractate Megillah 8b), and he (i.e., God) (Leviticus 13:21): “the priest shall isolate him for seven days,” and afterwards he will be pure even though there remains that plague, as will be explained and clarified in Tractate Negaim, and they compared both of them with purification in water (i.e., in a ritual bath) because it is stated also with a pure person after he is locked up/טהור מתוך הסגר (Leviticus 13:6): “he shall wash his clothes, and he shall be pure.”
+
+Mishnah 8
+
+He (i.e., the compiler of the Mishnah, Rabbi Judah the Prince) wanted, when he says, "בכל לשון" – meaning to say, in the script of every nation and in the language of every nation (see Tractate Megillah 9a).
+וספרים ותפילם ומזוזות – the condition of writing all of them is equivalent as it will be explained in [Tractate] Menahot (in the Chapter הקומץ רבה ). And the Halakha is according to Raban Shimon ben Gamaliel.
+
+Mishnah 9
+
+מרובה בגדים – He is a Kohen in the Second Temple period as they did not have the anointing oil but rather, he was made the High Priest via his wearing the clothing of the High Priesthood.
+ופר הבא על כל המצות – this God spoke of if the anointed priest would sin, etc. (See Leviticus 4:3), and they (i.e., the Rabbis) compared both of them regarding the bullock of Yom Kippur and the one-tenth of an Ephah.
+וכהן שעבר – if something occurred to make the High Priest unfit for service on Yom Kippur, and they appointed another in his place as we explained in Yoma (see Tractate Yoma, Chapter 1, Mishnah 1), for after Yom Kippur, the original [High Priest] returns to his high position/office and the second who was appointed is removed (see Tractate Megillah 9b and Tractate Yoma 12b), and both of them compared that they are commanded regarding [being married to] a virgin [woman] and prohibited to a widow, and all the rest of the laws of the High Priest is obligatory upon both of them, except for what is mentioned [in the Mishnah].
+
+Mishnah 10
+
+במה גדולה – this is the communal shrine like Scripture states (I Kings 3:4): “[The king went to Gibeon to sacrifice there, for that was the largest shrine/כי היא הבמה הגדולה” and it is stated [in the Mishnah]:אינו קרב בבמה -meaning to say, on a small shrine which is an individual shrine. And all of this is at the time when [personal] shrines were permitted as will be explained in the last chapter of Tractate Zevakhim (Chapter 14, Mishnayot 4-8).
+
+Mishnah 11
+
+בכל הרואה – he eats all the time that he sees the Temple, at whichever distance that it will be. And it (i.e., the Mishnah) states: "יש אחריה התר" (i.e., the Sanctity of Shiloh permitted the shrines after its destruction) that after God sanctified it, [private] shrines were permitted to us to sacrifice after it was destroyed, but once God chose Jerusalem, we don’t sacrifice in any place apart from it forever, and the principles of all of these laws will be explained at the end of [the commentary to] (Tractate) Zevakhim.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+It is stated in the Megillah (i.e., Book of Esther – Chapter 9, Verse 28): “[Consequently, these days] are recalled and observed [in every generation],” like that it is impossible for a person that while he is engaged in work to perform now what had already passed, such [is the case] regarding the reading [of the Megillah] that he should not read at the end what is appropriate to read first (see Tractate Megillah 17a). And it is prohibited to read it by heart, for indeed it states, "נזכרים"/it is recalled and it is stated (Exodus 17:14): “[Then the LORD said to Moses,] ‘Inscribe this in a document, [and read it aloud to Joshua: I will utterly blot out the memory of Amalek from under heaven!],” just like this memory is in the book/scroll, so that they are recalled, so too they are called that which is stated here in a book/scroll (see Tractate Megillah 18a). And the order of this Mishnah and its explanation is such: An Israelite who read an Aramaic translation in any language did not fulfill [his religious obligation] other than from the Greek language, but we read it to those foreign language speakers in a foreign language [provided that] it is written in the foreign language in order that the reading should be by heart. And what makes the Greek language designated as special from the other language is because it was known among them, for don’t you see that they said [in the Mishnah] above regarding Scrolls that they (i.e., the Rabbis) did not permit that they should be written other than in Greek, and the reason for this is that they translated the Torah in the Greek language for King Talmi (see Tractate Megillah 9a) and that translation was spread until that language (i.e., Greek) became for them like their language, and it is as if it is Asshurit /form of Hebrew (i.e., the language and form of writing that we use today), and similarly, they (i.e., the Rabbis) (see Tractate Megillah 18a) stated the Greek language is fit/appropriate for all, and added to this, that this language was important in their eyes, our Holy Rabbi (Rabbi Judah the Prince) stated, what difference is it to me whether it is the Tarsi language or the Hebrew language or the Greek language (this was the reading of our teacher in Tractate Bava Kamma 83a). But a person speaking a foreign language who heard it in Asshurit/Hebrew has fulfilled [his religious obligation], for even though he does not know the meaning of each and every word, he does understand the general principle of the matter (see Tractate Megillah 18a).
+
+Mishnah 2
+
+סירוגין -segment by segment (i.e., at intervals), and even if he delayed [long enough] in order to complete all of it.
+ומתנמנם – he that begins to sleep, but he is still not in a deep sleep like we established boundary to at the end of [Tractate] Pesahim (see Chapter 10, Mishnah 8). And it (i.e., the Mishnah) stated: כותבה: with the condition that he would have intention upon reading that which he does in the Megillah – not on the reading with what he copies from it, because he doesn’t fulfill his religious obligation until he reads with a complete Megillah (see Tractate Megillah 18b).
+סם (paint) – it is the name of one of the dyes whichever they will be.
+סקרא (red paint)– ALMAGRAH (see Tractate Gittin, Chapter 2, Mishnah 3 and Tractate Shabbat, Chapter 12, footnote 10 in Rabbi Kapach’s edition) .
+קומוס (ink prepared with gum) - ALZAG (see Tractate Shabbat, chapter 12, footnote 11 in Rabbi Kapach’s edition).
+קלקנתום (vitriol, an ingredient of shoe-black) – ALKALKANAT (see Tractate Shabbat, Chapter 12, footnote 11 in Rabbi Kapach’s edition), and it is a species from the kinds of ink prepared with gum.
+נייר (parchment, papyrus) – ALCHAGAD
+דפתרא (hide prepared for writing) – the hide what its tanning was not complete (see Tractate Gittin, Chapter 2, Mishnah 4 – the ends of the parchments).
+
+Mishnah 3
+
+If it was his intention to return to his place on the night of the fourteenth [of Adar and he was delayed, thenקורא כמקומו - he reads [the Megillah] like the place where he is. But if the matter is not such, he reads with them (see Tractate Megillah 19a). And the Halakha is according to Rabbi Meir (i.e., in terms of the requirement of reading the entire Megillah).
+
+Mishnah 4
+
+הכל – and even a woman (see Tractate Arakhim 2b). And we have already explained (Tractate Megillah, Chapter 1, Mishnah 1) that the Megillah is read on the night of Purim and on Purim day , and regarding the reading of the day, it states that we don’t read it until the sun rises (Tractate Megillah 20a), as it states (Esther 9:28): “Consequently, these days are recalled,” and it states [in the Torah] regarding ritual circumcision (Leviticus 12:3): “On the eighth day [the flesh of his foreskin shall be circumcised]” and it states [in the Torah] regarding sprinkling (Numbers 19:19): “The pure person shall sprinkle it upon the impure person on the third day and on the seventh day, [thus purifying him by the seventh day].” And there is an analogy made between immersion to sprinkling, because on the seventh [day], he immerses, as Scripture explained.
+ושומרת יום כנגד יום – we have already explained its laws in [Tractate] Pesahim [Chapter 8, Mishnah 5], and they will be explained in completion in Tractate Niddah [Chapter 4, Mishnah 7]. And we considered [the beginning of] the day from the crack of dawn until the [evening] stars appear, as it is stated in [The Book of] Ezra (actually the book of Nehemiah – as Ezra is called “Second Ezra” – Chapter 4, Verse 15: “And so we worked on, while half were holding lances, from the break of day until the stars appeared”). And it (i.e., the Bible) called this time period “day” and it says concerning it (Nehemiah 4:16): “that we may use the night to stand guard and the day to work.”, and all of this for someone who transgressed [and read the Megillah from the crack of dawn] and did so in a case of emergency, but ab initio, [one reads Megillah] after sunrise. But the Halakha is not according to Rabbi Yehuda [who states that a minor may read the Megillah].
+
+Mishnah 5
+
+ודוי מעשר – it has already been explained in [Tractate] Maaser Sheni (Chapter 5, Mishnah 10), and it is stated after this portion (Deuteronomy 26:16): “[The LORD your God commands you] this day, etc. [to observe these laws and rules; observe them faithfully with all your heart and soul]. And we expound (Tractate Megillah 20b) on the interpretation founded on the fact of juxtaposed verses, and it states in Hallel ((Psalms 118:24): “This is the day that the LORD has made – [let us exult and rejoice on it].” And concerning [The Sounding of] the Shofar (Numbers 29:1): “[In the seventh month, on the first day of the month, you shall observe a sacred occasion: you shall not work at your occupations.] You shall observe it as a day when the horn is sounded.” And regarding the Musaf/Additional Offerings (Leviticus 23:37): “[These are the set times of the LORD that you shall celebrate as sacred occasions, bringing offerings by fire to the LORD] – burnt offerings, meal offerings, sacrifices, and libations, on each day what is proper to it.” And the Musaf prayers are like the Musaf sacrifices.
+וודוי פרים – this is the confession that is stated on the bull of the anointed priest/פר כהן משיח and the bull for n unwitting communal sin/פר העלם דבר של צבו, and their matters will be explained in [Tractate] Horayot, and all kinds of Divine Services that it (i.e., the Mishnah) mentions will not be other than during the daytime, as it states (Leviticus 7:38): “[on the day] when He commanded that the Israelites present their offerings to the LORD”/ביום צותו את בני ישראל להקריב את קרבניהם" – during the daytime but not at night, and we have aleady explained in the third [chapter] of [Tractate] Rosh Hashanah, that we don’t judge other than during the daytime. And it is stated regarding the suspected unfaithful wife/Sotah (Numbers 5:30): “and the priest shall carry out all of this ritual with her”/"ועשה לה הכהן את כל-התורה הזאת"’ and He (i.e., God) said (Deuteronomy 17:11): “You shall act in accordance with the instructions given you and the ruling handed down to you,”/"על-פי התורה אשר יורוך ועל-המשפט" – just as the ruling/משפט is performed during the daytime, so too the handing of the bitter water to the suspected wife is during the day time. And It (i.e., the Torah) said regarding the עגלה ערופה/the heifer whose neck was broken (Deuteronomy 21:8): “And they will be absolved of bloodguilt”/"ונכפר להם הדם" and since it states regarding it (i.e., the heifer whose neck was broken) the language of atonement/absolution like Holy Things, it should not be other than during the daytime like the fact that the Holy Things are not offered other than during the daytime as we have explained. But the purification of the leper is stated explicitly (Leviticus 14:2): “This shall be the ritual for a leper at the time (literally, on the day/daytime) that he is to be purified”/"ביום טהרתו".
+
+Mishnah 6
+
+קצירת העומר – does not [occur] other than during the nighttime, and this is from the words of the received tradition (see Tractate Megillah 21a and Tractate Menahot 66a), and the order of the Cutting of the Omer will be explained in the tenth [chapter] of [Tractate] Menahot.
+והקטר חלבים ואיברים – the remained of the Daily Offering of the Afternoon (i.e., the time between the beginning of the decline of the sun and sunset) , and this is what the Torah states (Leviticus 6:2): “The burnt offering itself shall remain where it is burned upon the altar all night.”
+And it (i.e., the Mishnah) stated: דבר שמצותו ביום כשר כל היום – to include the arrangements of the dishes/censers, and they are the two censers of (white) frankincense that are placed on the shewbread like it will be explained in [Tractate] Menahot (Chapter 11, Mishnah 8).
+ודבר שמצותו בלילה כשר כל הלילה – to include the eating of the Passover sacrifice. And you already knew that it is not permitted to eat the Passover offering other than up until midnight (see also Tractate Zevakhim, Chapter 5, Mishnah 8) , but that this a decree in order to keep people away from transgression.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+This Mishnah is according to Rabbi Menahem the son of Rabbi Yossi, for according to him there is holiness to the street of a city since they pray on it on fast days and on non-priestly watches (i.e., corresponding to the priestly watches in Jerusalem. On those days, part of the non-priestly watch would go there. The remainder of the non-priestly watch would remain at home and fast from Monday to Thursday and read special portions from the Torah and recite special prayers), but this is not the Halakha, because they didn’t designate it specifically for prayer, but rather they would pray there incidentally/by chance (see Tractate Megillah 26a and Tosafot s.v. "בני העיר" and Rashi s.v. "זו דברי" ). And the generally principal in all of this is that we ascend in holiness but we do not descend (see Tractates Berakhot 28a, Shabbat 21b, Yoma 12b, 73a, Megillah 9b, 21bb, Horayot 12b, Menahot 39a, 92b – "מעלין בקודש ואין מורידין"). And it was not permitted to sell a synagogue other than in the villages, but a synagogue of the large cities, it is impossible to sell it because everyone is there (see Tractate Megillah 26a).
+The Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+To what circumstances does [this Halakhic statement] apply? That all the people of the village did not sell it with the agreement of everyone, but if all the elders of the place in the presence of all the people of the place, it is permitted for them to sell it and even to make of it a place to always drink wine in it (see Tractate Megillah 26b – as well as Maimonides’ Mishneh Torah, in the Laws of Prayer, Chapter 11, Halakha 7). But the Halakha is neither according to Rabbi Meir nor according to Rabbi Yehuda.
+
+Mishnah 3
+
+עגמת נפש (grief of the soul) – it (i.e., the Mishnah) wants to say that their souls will languish/melt when there will there will be grass on it and they will attempt to build it (i.e., their destroyed synagogue) if it possible for them (see also Mishneh Torah, Hilkhot Tefillah, Chapter 11, Halakha 11), or their hearts will be humbled/depressed and they will return [in repentance] to God if it is impossible to build it. And therefore, it is permitted to him to uproot and to leave it in the same place, but he should not uproot and eat it or else they will perish from there (see Tractate Megillah 29a), and all the words of Rabbi Yehuda are correct.
+
+Mishnah 4
+
+שבת ראשונה – that the New Moon/Rosh Hodesh Adar will be during that week (see Tractate Megillah 29b), as for example, if Rosh Hodesh Adar occurs on Sunday or on Monday or on Tuesday or on Wednesday or on Thursday or on Friday, we read the first [special] portion which is the portion of Shekalim (Exodus 30:11-16) on the Sabbath day which is the last Sabbath that is in the month of Shevat. But if you know the first Sabbath and the second and the third and the fourth, it will be explained to you the intervening Sabbaths.
+שבת שניה – it when Purim falls during that week in the manner that we explained regarding the first shabbat.
+שבת שלישית – this is the Shabbat that is after Purim or before Rosh Hodesh Nisan, if Rosh Hodesh Nisan falls on Shabbat.
+ושבת רביעית – that is when Rosh Hodesh Nisan falls during that week in the manner that we explained above. And what I said that it is possible for Rosh Hodesh Adar to fall on any day that will be of the days of the week is not other than according to the essence of the law, meaning to say, through visual sighting.
+ופרשת שקלים – this is [the Torah portion of] Kee Tissa (Exodus 30:11-16) until the end of the portion.
+And it (i.e., the Mishnah) states: חוזרין לסדרן/they resume the regular set of readings, it (i.e. the Mishnah) wants to say, the order of the Haftarot/prophetic portions for on every Shabbat we read the Haftarah from the subject of the order (i.e., Torah portion of the week), but at the time that we read these [four special] portions, and similarly at periodic occasions, we recite the Haftarah from the subject of the [special] portion, not from the subject of the ordered (i.e., regular weekly) portion. For on the first Shabbat, we recite the Haftarah of Yehoyadah the Priest (Second Kings 11:17-12:17), and on the second [Shabbat], “I am exacting the penalty for what Amalek [did to Israel]” (First Samuel 15:1-34), and on the third [Shabbat[, “I will sprinkle upon you purifying waters” (Ezekiel 36:16-36), and on the fourth [Shabbat], “So says the LORD God: On the first day of the first month” (Ezekiel 45:18-46:15). And similarly, on Rosh Hodesh commemorations and on Hanukkah we recite the Haftarah from the subject matter of the [holiday] season as will be explained and we interrupt the subject matter of the regular order (i.e., according to the theme of the weekly Torah reading), and this is the matter of why it (i.e., the Mishnah) says, לכל מפסיקין/they break off (from the ordinary set of Torah readings for the special readings and Haftarah portions).
+
+Mishnah 5
+
+All of this is clear, and the order of the Torah readings on these [special] seasons/occasions, and it is a custom that has spread throughout all of Israel as I will explain to you (see Tractate Megillah 31a-b). On the first day of Passover (Exodus 12:21-51): “Go and pick out lambs, etc.” and the Haftarah is the “Passover at Gilgal” (Joshua 5:2-6:1, 27) and on the second day [of Passover], “When an ox, a sheep or a goat is born,” (Leviticus 22:26-33:44) and the Haftarah is the Passover of Josiah (Second Kings 23:1-25). On the third day [of Passover], “Consecrate to Me every first-born” (Exodus 13:1-16). And on the fourth day [of Passover], “If you lend money to My people” (Exodus 22:24-23:19). And on the fifth day [of Passover], “Carve two tablets of stone” (Exodus 34:1-26). And on the sixth day [of Passover], “Let the Israelite people offer the Passover sacrifice at its set time” (Numbers 9:1-15). And on the seventh day [of Passover] “Now when Pharaoh let the people go” (Exodus 13:17-15:26). And the Haftarah is “And David spoke to God” (Second Samuel 22:1-51). And on the eighth day [of Passover], “You shall consecrate to the LORD your God all male firstlings” (Deuteronomy 15:19-16:17), and the Haftarah is, “This same day at Nob” (Isaiah 10:32-12:6). But on the Sabbath that is within the Festival [of Passover], we read on it from “See, You say to me” (Exodus 33:12-34:26) and the Haftarah is the “Dry Bones” (Ezekiel 37:1-14). And on the first day of Atzeret/Shavuot we read “In the third month” (Exodus 19:1-20:23), and the Haftarah is “In the thirteenth year” (Ezekiel 1:1-28, 3:12). And on the second day [of Shavuot], “You shall consecrate to the LORD your God all male firstlings” (Deuteronomy 15:19-16:17) and the Haftarah is “The Prayer of the prophet Habakkuk” (Habakkuk 3:1-19). And on the first day of Rosh Hashanah, “The LORD took note of Sarah as He had promised” (Genesis 21:1-34) and the Haftarah, “There was a man from Ramathaim of the Zuphites” (First Samuel 1:1-2:10). And on the second day [of Rosh Hashanah], “And God put Abraham to the test” (Genesis 22:1-24), and the Haftarah, “The people…found favor in the wilderness (Jeremiah 31:2-20). And on the Fast of Atonement (i.e., Yom Kippur) in the morning, “After the death [of the two sons of Aaron]” (Leviticus 16:1-34) and the Haftarah, “For thus said He who is high aloft” (Isaiah 57:14 – 58:14). And at the Afternoon service, the portion of the forbidden relationships/nakedness (Leviticus 18:1-30), and the Haftarah is the prophecy of [the book of] Jonah (plus Micah 7:18-20). And on the first and second days of Sukkot, “When an ox, a sheep or a goat is born,” (Leviticus 22:26-23-44) and the Haftarah on the first day [of Sukkot] “Lo, a day of the LORD is coming” (Zechariah 14:1-21) and on the second day [of Sukkot] “All the men of Israel gathered before King Solomon” (First Kings 8:2-21). And all the rest of the days of Sukkot festival the sacrifices of the festival [of Sukkot are read] (Numbers 29:17-34), and on the Eighth Day (i.e., Shemini Atzeret) , “”You shall consecrate to the LORD your God all male firstlings” (Deuteronomy 15:19-16:17), and the Haftarah is “When King Solomon finished offering to the LORD” (First Kings 8:54-66) and on the ninth day (i.e., Simhat Torah), “And this is the Blessing” (Deuteronomy 33:1-34:12) and the Haftarah, “After the death of Moses the servant of the LORD,” (Joshua 1:1-18). And on the Shabbat within the Festival [of Sukkot], “See, You say to me,” (Exodus 33:12-34:26), and the Haftarah is “On that day, when Gog sets foot on the soil of Israel” (Ezekiel 38:18-39:16).
+
+Mishnah 6
+
+The Shabbat that is within Hanukkah, we recite the Haftarah of the candles of Zechariah (Zechariah 2:14-4:7). But if the first day of Hanukkah occurs on Shabbat, so that there will be two Sabbaths of Hanukkah, on the first Sabbath we recite the Haftarah of the candles of Zechariah and on the second [Sabbath], the candles of Solomon (First Kings 7:40-50). And if Purim day occurs on the Sabbath, the Haftarah will be: “I am exacting the penalty for what Amalek did to Israel” (First Samuel 15:2-34) (note: this can only occur in Jerusalem and other walled cities from the time of Joshua son of Nun – as they celebrate Purim on 15 Adar). And similarly, if Rosh Hodesh occurs on the Sabbath day, we recite the Haftarah, “And new moon after new moon” (Isaiah 66:1-24). But if Rosh Hodesh was on Sunday, we recite the Haftarah of “Tomorrow will be the New Moon” (First Samuel 20:18-42). This is the matter that it (i.e., the Mishnah) spoke of (in Mishnah 5 of this chapter): “For all these they break off (i.e., from the ordinary set order of the readings are interrupted, for the Haftarot) for New Moons, for Hanukkah and for Purim.” And similarly, for fast days and the non-priestly watches (which correspond to the priestly watches – the entire Jewish people was divided into twenty-four non-priestly watches, and each time a priestly watch went to Jerusalem to offer sacrifices, part of the corresponding “Ma’amad”/non-priestly watch would go there as well. The remainder of the “watch” would remain at home, and would fast each day from Monday to Thursday, read special portions from the Torah and recite special prayers), they would recite the Haftarah from the matter of the fast but the non-priestly watch would not [recite a special Haftarah] of the order of that Shabbat. For on Tisha B’Av/Ninth of Av, they read [in the Torah) “When you have begotten children” (Deuteronomy 4:25-40) and recite the Haftarah “I will make an end of them – [declares the LORD]” (Jeremiah 8:13-9:23). And The people had the practice during the time of this exile to read the Haftarot prior to Tisha B’av from the subject matter of the Rebukes/Admonitions not from the matter of the [Torah] portions. And similarly, after Tisha B’Av we recite Haftarot of Consolation until the Sabbath before Rosh Hashanah and we recite the Haftarah from the subject of Repentance. And the Haftarot that we recite before Tisha B’Av are: “The words of Jeremiah” (Jeremiah 1:1-2:3), “The Vision of Isaiah” (Isaiah 1:1-20), [and] “Alas she has become a harlot,” (Isaiah 21-27) (but as Kapach notes, that when Maimonides mentioned the order of the Haftarot at the conclusion of Sefer Ahavah in the Mishneh Torah, he switched these Haftarot according to our current practice: a) Jeremiah 1:1-2:3, Jeremiah 2:4-28 – “Hear the word of the LORD” and the “Vision of Isaiah” (Isaiah 1:1-27). And after it (i.e., Tisha B’Av), we read, “Comfort, Oh Comfort My People” (Isaiah 40:1-26), “Zion says, The LORD has forsaken me,” (Isaiah 49:14—51:3), “Unhappy, storm-tossed one, uncomforted!” (Isaiah 54:11-55:5), “I, I am He who comforts you!” (Isaiah 51:15-52:12), “Shout O barren one, You who have bore no child” (Isaiah 54:1-10), “Arise, shine for your light has dawned" (Isaiah 60:1-22), “I greatly rejoice in the LORD” (Isaiah 61:10-63:9), “Return, O Israel, to the LORD your God” (Hosea 14:2-10, Joel 2:15-27, Micah 7:18-20). And we read (in the Torah) the Curses and Blessings on Fast Days, because it states (Proverbs 3:11): “Do not reject the discipline of the LORD, my son.”.
+And it stated in the Mishnah "אינו עולה להן מן החשבון"/but it is not taken into account (i.e., the section read is re-read on the following Shabbat) – for that reading does not count for them that they read on Mondays and Thursdays for the obligation of the Shabbat [Torah reading] that they should consider for themselves with the three [portions] and read four on the Sabbath day from the place that the third [Aliyah] stopped to read and complete the number of seven , but rather, they repeat the [entire] portion as it is generally known (see Tractate Megillah 31b).
+
+Chapter 4
+
+
+
+Mishnah 1
+
+It is stated [in the Mishnah], מקום שנהגו לברך – refers only to after the reading of the Megillah (see Tractate Megillah 21b), but prior to its [reading], it is obligatory to bless in any case because it is a Mitzvah, and the general principle with us is: “In the performance of all religious ceremonies, one must say the blessing/benediction over them before doing them”(see Tractate Pesahim 7b, 119b, Sukkah 39a, Menahot 35b and Nidah 63a). And we recite three blessings before it (i.e., the Reading of the Megillah): “on the reading of the Megillah,” “that God has performed miracles” and “Shehekheyanu”/who has kept us in life, sustained us, etc. And they had the practice to recite the blessing after the reading: “Who does champion our cause,” etc. And remember these general principles: And they are – that we don’t read in public less than ten Biblical verses (see Tractate Megillah 21b). And we do not have less than three people read from a Torah scroll in public. And one person does not read in a Torah scroll less than three verses, and therefore, when we read thirteen verses, one of them reads four verses. And we don’t begin a portion with less than three verses, and then it is permitted to him to stop the reading and to go down. And There should not remain in a portion less than three verses and then it would be permitted for him to stop. All of these general principles are regarding public reading. And a person who begins in the reading of the Torah scroll is obliged to bless, “who has chosen us from all the nations and given us His Torah. [Praised are You, O LORD] who has given us the Torah. And the person who reads last and completes it (i.e., the reading) blesses after it: “who has given us a Torah of truth and planted eternal life in our midst. [Praised are You, O LORD] who has given us the Torah. But they established now that each person recites the blessings [both] before and after because of those who enter [late] and because of those who depart/leave [early] to the synagogue, who did not see that person who made the blessing initially, and when they would see one after another ascend and read without a blessing, they would think that a person reading the Torah does not have to make the blessing beforehand, and if those present there saw the first person who descended and did not make a blessing and they left and did not see the last person who made the blessing afterwards would think that there is no obligation for a blessing after the reading of the Torah (see Tractate Megillah 21b – Kapach did not supply this source).
+
+Mishnah 2
+
+It (i.e., the Mishnah) stated "זה הכלל", is a mere sign (see Tractate Megillah 22b), because we don’t have a day where Musaf [is recited] that is not a Festival day other than what it mentioned (i.e., Rosh Hodesh or the Intermediate Days of a Festival) . And all of this is clear and correct. And everywhere that it (i.e., the Mishnah) states"מברך לפניה ולאחריה" - this is according to the principle of the law as we have explained.
+
+Mishnah 3
+
+God said (Leviticus 22:32): “And I will be sanctified in the midst of the children of Israel”, and it comes through the received tradition that any matter that is related to holiday will not occur with less than ten [men] (see Tractate Megillah 23b and Berakhot 21b, among others).
+ופורשין על שמע – this is the separation/preparation that is before the recitation of the Shema, meaning to say that one person recites [the blessing] of יוצר/creating new lights and אהבה/love (i.e., Ahavah Rabbah in the morning and Ahavat Olam in the evening).
+ועוברין לפני התיבה – that one should stand to pray in the congregation/community.
+ומעמד ומושב – this is when they gather people to accompany the corpse , they would gather together to eulogy and one person eulogies and says to them in segments from parts of the eulogy: “Stand dear ones, stand, sit, dear ones, sit. And we don’t take pains to do this unless there were ten persons there or more (see Tractate Megillah 23b, Tractate Bava Batra 106b). And if a person said: “My value is upon me,” for the valuations are set in the Torah (see Leviticus 27:1-8), and he didn’t have with what to pay other than his property, behold the Kohen that is appointed over matters of that which is dedicated to the Temple takes from that land in equivalence to the valuation that he is liable for according to ten people – nine of them Israelites and one of them a Kohen and all of them will agree (note: when examining the Laws of Valuation and Property set apart for Priestly or Temple use, Chapter 8, this condition is not mentioned) for this is worth these monies, and afterwards he descends into it. And similarly, if a person said, “these monies are upon me,” he needs to estimate with a slave whose is sold in the marketplace and give his monies as it is explained in [Tractate] Arakhin (19-20), behold he also needs to make valuation with ten people and one of them is Kohen and will give according as they will say and this is the matter that it (i.e., the Mishnah) states: "ואדם כיוצא בהן", it is the intention to state that a person is like land/property. And this that we said, “nine and a Kohen, is not a condition but rather an option, meaning to say, and even if there were nine Israelites it is permitted, because it states in the portion of valuations (i.e., Leviticus 27:1-8) the word “Kohen” ten times and it comes through received tradition that one Kohen is sufficient and all that the word “Kohen” is doubled, it is “one amplification after another amplification is only to restrict”/אין ריבוי אחר ריבוי אלא למעט (i.e., the two expressions negate each other, and together they are treated as a restrictive expression), and even an Israelite (see Tractate Megillah 23b and Sanhedrin 15a – but אין מיעוט אחר מיעוט אלא לרבות – a restriction after a restriction is only to amplify).
+
+Mishnah 4
+
+אם היו שלשתן שלש פרשיות – as for example it is stated in Isaiah 52:3-5 (also found in Tractate Megillah 24a, but according to Kapach’s notes, it is only two portions): “For thus said the LORD, etc.,” “For thus said the LORD God, Of old, My people went down to Egypt,” “What therefore do I gain here, etc.?” This is like these three verses – all of them should not be read to the translator of the Biblical passages recited at services and afterwards he would translate them [to Greek or Chaldee], but rather translate them one by one.
+ואין מדלגין בתורה – in two subjects/matters. But in one matter, like Aharei Mot (Leviticus 16 – which deals with Yom Kippur) and (Leviticus 23:27): “Mark, the tenth day [of this seventh month is the Day of Atonement],” we skip. And in [passages from] the Prophets, we skip, and in all of them, with the condition that he should not delay other than in order that the translator will complete translating the verse that he is translating, or the three verses if he was translating from the Prophets.
+
+Mishnah 5
+
+Because of the dignity of the congregation that individual person performs all of these important tasks and it is appropriate for them. But if a minor was reciting the Haftarah from the Prophets, where it is impossible for him to go before the ark until his beard becomes full (see Tractate Hullin 24b), his father or teacher/Rabbi stands [with him] for these things, as if he himself recite the Haftarah on the Prophets, because he and his student or his son are equivalent.
+
+Mishnah 6
+
+קטן קורא בתורה – one of he latter Geonim stated that this is after the third [Aliyah] (see The Laws of Prayer, Chapter 12, Halakha 17 – that Maimonides changes his mind).
+ופוחח – he is as for example that his clothing that is upon him was torn from above until the flesh of his shoulders and his chest is seen, and the Aramaic translation of (Isaiah 20:2 -not verse 3 as found in Kapach’s footnotes): “going naked and barefoot,” –“to have holes in his garment/clad in rags/exposed and barefoot.” But the Halakha is not according to Rabbi Yehuda who states [in the Mishnah] that whomever had never seen the lights of the sun should not spread a cloak over his head for the recitation of the prayers preceding the Shema/divide the prayers for the Shema, for even though he doesn’t enjoy their light, he surely benefits from their activity in the world, meaning to say, the activities that are indirectly engendered by their light.
+
+Mishnah 7
+
+ואסטס – ALNILAG, and similarly all things that color the hands, but if most of the people of that place had colored hands on account of their engaging with that color, it is permissible for him (if he is a Kohen) to raise his hands (see Tractate Megillah 24b), for the reason is nullified “because the people are looking at him.”
+
+Mishnah 8
+
+על מצחו או על פס ידו – meaning to say, that he should place the [Tefillin] of the head on his forehead or [the Tefillin] of the hand on the palm of his hand, for surely this is the path of heretics/sectarians, because he follows after the simple meaning of the Biblical verses according to his [insufficient] knowledge.
+על בית אנקלי – that he suspends it on his arm or places it it in the pocket in his garment.
+וחיצונים – they have departed from the realm of the religion completely for they do not believe neither in the Written Torah or the Oral Torah, and we don’t say, יברכך טובים – for the righteous and wicked people praise God as it states (Jeremiah 10:7): “Who would not revere You, O King of the Nations.”
+
+Mishnah 9
+
+ועל טוב יזכר שמך – because it is mentioned about the good and the evil like we said (Mishnah Berakhot, Chapter 9, Mishnah 5): “One blesses on the evil in the same way that he blesses on the good, and when he says, "מודים מודים" – surely one must doubt through his admission that perhaps it is for two [gods], but it is for one [God].
+ובמכנה בעריות – that we reverse them to a hidden language in the present time, and we state, in place of your father and mother and sister, [we say] “his father and his mother and his sister” (see Tractate Megillah 25a). But if he translated [the term] "להעביר למולך" (Leviticus 18:21) as it stated, he removed the Bilical verse completely from its plain meaning, for the intention there is to provide the worship of Molech.
+
+Mishnah 10
+
+The explanation of [the term in the Mishnah] "השני", the twofold condition, and it from: “And Moses said to Aaron” until “And Moses saw the people,” (Exodus 32:21-25), And similarly (Exodus 32:35): “Then the LORD sent a plague upon the people [for what they did with the calf that Aaron made].” And the reason that we don’t translate these verses in public is because of the honor/respect of Aaron (see Tractate Megillah 25). And ברכת כהנים should not be translated because it is stated there (Numbers 6:26): “The LORD bestow His favor with you/lift up His countenance” but the masses will consider that this contradicts what is stated (Deuteronomy 10:17): “who shows no favor [and takes no bribe].”
+And it (i.e., the Mishnah) states: מעשה דוד ואמנון לא נקראין ולא מתרגמין – which does not contradict what it (i.e., the Mishnah) said above – that the story of Tamar is read and translated, because in every place where Amnon is mentioned undefined and is translated. But what is mentioned “Amnon the son of David” is not read not translated in public because of the respect/honor of [King] David (see Tractate Megillah 25b). And the reason the one who states [in the Mishnah]: "אין מפטירין במרכבה" - in order that the multitude will not ask when they hear it on the things that they don’t add to them other than doubts. And the reason of Rabbi Eliezer is honor to [the land of] Israel and to Jerusalem. And the Halakha is according to Rabbi Yehuda. But the Halakha is not according to Rabbi Eliezer (and so has Maimonides decided in the order of the Haftarot at the end of Sefer Ahavah [in the Mishneh Torah] that we recite the Haftarah of Ezekiel 16:1 and following – “O mortal, proclaim Jerusalem’s abomination to her” which is our practice/custom).
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+Rambam on Mishnah Megillah
+רמב"ם על משנה מגילה
+Vilna edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה מגילה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מגילה נקראת באחד עשר בשנים עשר בי"ג כו':</b> אמרו ז"ל לקיים את ימי הפורים האלה בזמניהם זמנים הרבה תקנו להם חכמים ואמר על כן היהודים הפרזים היושבים בערי הפרזות וכשהיו אנשי הפרזים עושים יום י"ד היו אנשי הכרכים עושים בחמשה עשר ואם היתה מוקפת חומה מימות יהושע בן נון אפילו נפלה החומה ונהרסה לא נחוש לזה. והטעם שסמכו עליו לכרכים המוקפים חומה מה שזכרו בירושלמי והוא אמרם חלקו כבוד לא"י שהיתה חרבה באותן הימים ותלו אותו בימות יהושע בן נון ואנשי שושן קורין אותה יום ט"ו אע"פ שהיא מחודשת לפי שעיקר הנס היה שם ועיקר חבור המגילה ונוח בט"ו בו.
+<b>ויום הכניסה</b> הוא יום שני ויום חמישי לפי שאנשי הכפרים מתכנסים בהם לשמוע ספר תורה. ואסור לקרות המגילה בשבת והטעם מה שבארנו בשופר ובלולב. וקריאתה בימים חלוקים היה בזמן שהיתה ידינו פשוטה ותקיפה לקיים המצות בשלימותן. אבל בזמן הזה רוצה לומר מיום שנתחבר הגמרא עד שיבוא משיח במהרה בימינו אין קורין אותה אלא בזמנה והוא יום ארבעה עשר וחמשה עשר כמו שביארנו. והמגילה חובה לקרותה בלילה ולשנותה ביום:
+
+Mishnah 2
+
+<b>כיצד חל להיות יום י"ד בשני כו':</b> כבר בארנו כי יום הכניסה הוא יום ב' וה' ושהמגילה אינה נקראת בשבת ולפיכך כשיחול יום י"ד להיות בשבת שאי אפשר לקרותה בו ידחו עיירות גדולות ליום הכניסה שהוא יום חמישי ואין קורין אותה בערב שבת לפי שנאמר הואיל ונדחו ידחו ליום הכניסה:
+
+Mishnah 3
+
+<b>איזו היא עיר גדולה כל שיש בה עשרה בטלנים כו':</b> י' בטלנים הוא שיהיה בבהכ"נ י' בני אדם שלא תהיה להם שום מלאכה אלא עסקי צבור ות"ת וקביעותם בבהכ"נ וכשיחול יום ט' באב יום שבת מתענין יום ראשון כי אקדומי פורענותא לא מקדמינן וכן כשיחול יום חגיגה ביום שבת נקריב ביום ראשון כמו שיתבאר במסכת חגיגה וכשיחול יום הקהל ביום השבת תהיה הקריאה ביום (שמיני) [צ"ל ראשון] וזמן עצי כהנים כבר קדם לך גדרו בסוף תעניות וכשיחול אחד מאלו הימים ביום שבת יהיה הקרבן יום ראשון וכל אלו מאחרין לפי דלא מטא זמן חיובייהו. ואמרו מתנות לאביונים ר"ל כי מי שנתן באותן הימים ר"ל יום אחד עשר שנים עשר ושלשה עשר מתנות לאביונים יצא ידי חובתו ורבי יהודה יפרש דברי חכמים שקדם זכרם:
+
+Mishnah 4
+
+<b>קראו את המגילה באדר הראשון ונתעברה השנה כו':</b> שיעור זאת המשנה כך אין בין ארבעה עשר וחמשה עשר ימים של אדר ראשון לאדר שני אלא מקרא מגילה ומתנות לאביונים אבל אלו ואלו אסורים בהספד ובתענית:
+
+Mishnah 5
+
+<b>אין בין יום טוב לשבת אלא אוכל נפש בלבד כו':</b> כבר בארנו בסוף ביצה כי אלו דברי בית שמאי אבל בית הלל יש להם דברים אחרים מלבד אוכל נפש שהם מותרין לעשותן בי"ט ואסורין בשבת כמו שבארנו שם:
+
+Mishnah 6
+
+<b>אין בין המודר הנאה מחבירו כו':</b> נדר הוא שיאמר אדם הרי עלי עולה או שלמים.
+<b>ונדבה.</b> היא שיאמר הרי זו עולה או שלמים. ואם מת או נגנב קרבן נדבה אינו חייב באחריותו לפי שהוא יחדו והפרישו והוא עובר בבל תאחר על שניהם כמו שאמר השם יתברך (דברים כ״ג:כ״ד) מוצא שפתיך תשמור ועשית וגו' ואמרו בפירוש כאשר נדרת זה נדר לה' אלהיך אלו חטאות ואשמות עולות ושלמים נדבה כמשמעה אשר דברת אלו קדשי בדק הבית בפיך זו צדקה:
+
+Mishnah 7
+
+<b>אין בין זב הרואה שתי ראיות לרואה שלש כו':</b> <b>אין בין מצורע מוסגר למצורע מוחלט כו':</b> כבר בארנו בפרק שמיני של פסחים (הל' ה') מענין זב בעל שתי ראיות או בעל שלש ראיות כל מה שצריך בהבנת זה הדבר ועוד יתבארו כל משפטי הזבות במקומן והדבר שהן שוין בו הוא טומאה וספירת שבעה כמו שבארנו שם.
+ו<b>מצורע מוסגר</b> הוא אותו שאמר בו הש"י והסגירו הכהן.
+ו<b>מוחלט</b> הוא אותו שאמר בו הש"י וטמאו הכהן. ענין מוחלט שנצמת דינו ופסקו עליו לטומאה תרגום לצמיתות לחלוטין ונשתוו שניהם לטומאה ושלוח מחוץ למחנה.
+ו<b>טהור מתוך ההסגר</b> אינו צריך תגלחת וצפרין למה שאמר הש"י ויצא הכהן אל מחוץ למחנה וראה הכהן והנה נרפא נגע הצרעת מן הצרוע ובאה הקבלה אע"פ שהדבר ברור מי שצרעתו תלויה ברפואתו הוא שצריך תגלחת וצפרים יצא מוסגר שצרעתו תלויה בימים והוא אמרו והסגירו שבעת ימים ואחר יטהר אפילו נשאר אותו סימן כמו שנתבאר בפירוש במסכת נגעים ונשתוו שניהן בטהרה במים לפי שנאמר בטהור מתוך הסגר וכבס בגדיו וטהר:
+
+Mishnah 8
+
+<b>אין בין ספרים לתפילין ומזוזות כו':</b> רצו באמרם בכל לשון בכתב כל אומה ובלשון כל אומה.
+ו<b>ספרים ותפילין ומזוזות</b> שתנאי כתיבתם כולם שוין כמו שנתבאר במנחות. והלכה כרבן שמעון בן גמליאל:
+
+Mishnah 9
+
+<b>אין בין כהן משוח בשמן המשחה למרובה כו':</b> מרובה בגדים הוא כהן בבית שני שלא היה להם שמן המשחה אבל היה כהן גדול בלבישתו בגדי כהונה גדולה.
+ו<b>פר הבא על כל המצות</b> הוא מה שאמר הש"י אם הכהן המשיח. ונשתוו שניהן בפר יוה"כ ועשירית האיפה.
+ו<b>כהן שעבר</b> הוא כשאירע פסול בכ"ג ביה"כ ומינו אחר תחתיו כמו שביאר ביומא שאחר יוה"כ ישוב הראשון לגדולתו ויעבור השני שנתמנה ונשתוו שניהן שהן מצווין על הבתולה ואסורין באלמנה ושאר דיני כה"ג חובה על שניהן מלבד אלו שזכרנו:
+
+Mishnah 10
+
+<b>אין בין במה גדולה לבמה קטנה כו':</b> במה גדולה היא במת צבור כמו שאמר הכתוב (מלכים א' ג, ד) היא הבמה הגדולה ואמרו אינו קרב בבמה ר"ל בבמה קטנה שהיא במת יחיד וכ"ז בשעה שהותרו הבמות כמו שיתבאר בפרק האחרון מזבחים (הל' ט'):
+
+Mishnah 11
+
+<b>אין בין שילה לירושלים כו':</b> בכל הרואה ר"ל שהיו אוכלין בכל מקום שהיה יכול לראות את שילה. ואמר יש אחריה היתר רוצה לומר כי אחר שגדל השם יתברך לשילה [<small>אולי צ"ל</small> נאסרו הבמות] כשחרב התיר לנו ההקרבה בבמות. ומאחר שבחר בירושלים אין מקריבין בשום מקום זולתו לעולם ואע"פ שחרב אסור להקריב בבמה. ועוד יתבארו עיקרי אלו הדינים כולם וראיותיהם בסוף זבחים:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הקורא את המגילה למפרע כו':</b> כתוב במגילה נזכרים ונעשים כמו שאי אפשר לאדם לעשות מלאכה בזמן שעבר אם לא עשאה כמו כן אין ראוי לקרות את המגילה אחר זמן קריאתה ואסור לקרותה על פה לאמרו נזכרים ואמר כתוב זאת זכרון בספר ושיעור זו המשנה ופירושה כך עברי שקראה תרגום בכל לשון לא יצא חוץ מלשון יוני אבל קורין אותה ללועזות בלע"ז והוא שתהיה כתובה בלע"ז כדי שלא תהא קריאתו על פה ומה שנשתנה לשון יוני משאר הלשונות לפי שהיה מובן אצלם הלא תראה מה שאמר במה שקדם אף בספרים לא התירו שיכתבו אלא יונית והטעם מפני שהם פרשו התורה בלשון יון לתלמי המלך ונתפרסמה אצלם אותה העתקה עד שהיתה אצלם אותו הלשון כמו לשונם וכאלו היתה אשורית וכן אמר לשון יוני לכל כשר ומוסיף על זה כי זה הלשון היה משובח אצלם רבינו הקדוש אומר מה לי לשון תרסי או לשון עברי או לשון יוני והלועז ששמע אשורית יצא לפי שאע"פ שאינו יודע פי' כל מלה ומלה יודע הוא כל המעשה:
+
+Mishnah 2
+
+<b>קראה סירוגין ומתנמנם יצא כו':</b> סירוגין פיסקי פיסקי ואפילו שהה כדי לגמור את כולה
+ו<b>מתנמנם</b> הוא שהתחיל לישן אבל לא נשתקע בשינה כמו שדקדקנו בסוף פסחים. ואמר כותבה בתנאי שתהיה כוונתו על הקריאה שהוא קורא במגילה שכותב ממנה שהיא שלימה ולא על קריאתו באותה שניה שהוא כותב לפי שאינו יוצא ידי חובתו עד שיקרא בספר שלם.
+<b>סם</b> שם העיקר.
+<b>סקרא</b> הוא כמו אבן שצובעים בו צבע אדום.
+<b>קומוס</b> מין עפר ירוק והוא מסמני הדיו ובערבי אלזא"ג.
+ו<b>קנקנתום</b> ממיני הקומוס.
+<b>נייר</b> הוא הנקרא בערבי נאגד.
+<b>דיפתרא</b> הוא העור שאינו מעובד כל צרכו:
+
+Mishnah 3
+
+<b>בן עיר שהלך לכרך ובן כרך שהלך לעיר כו':</b> כשדעתו לחזור למקומו ליל י"ד ולא חזר קורא כמקומו ואם לא היה כן קורא עמהם. והלכה כר"מ:
+
+Mishnah 4
+
+<b>הכל כשרין לקרות את המגילה כו':</b> <b>אין קורין את המגילה ולא מלין כו':</b> הכל אפי' אשה. וכבר בארנו (פ"א ה"א) כי המגילה נקראת ליל פורים ויום פורים ועל קריאת היום אמרו אין קורין עד שתנץ החמה לאמרם והימים האלה נזכרים ונעשים ואמר במילה וביום השמיני וגו' ואמר בהזאה והזה הטהור על הטמא ביום השלישי וביום השביעי וגו' הקיש טבילה להזאה כי בשביעי טובל כמו שביאר הכתוב.
+ו<b>שומרת יום כנגד יום</b> כבר בארנו דינה בפסחים (פ"ח ה"ה) ועוד יתבאר בשלימות במס' נדה ומה שנאמר שנחשוב יום מעת עלות השחר לאמרו בעזרה (נחמיה ד׳:ט״ו) מעלות השחר עד צאת הכוכבים וקרא אותו הזמן יום והוא אמרם והיה לנו הלילה למשמר והיום למלאכה. ומה שאמר וכולם שעשו משעלה עמוד השחר כשר למי שעבר ועשה בעת הצורך הגדול אבל המעשה הגמור הוא אחר הנץ החמה ואין הלכה כר"י:
+
+Mishnah 5
+
+<b>כל היום כשר לקריאת מגילה כו':</b> וידוי המעשר כבר בארתי אותו במס' מע"ש (פ"ה ה"י) ובאה אחר זאת הפרשה היום הזה ה' אלהיך וגו' ודרשינן סמוכין היום נאמר בהלל זה היום עשה ה' ובשופר יום תרועה יהיה לכם. ובמוספים דבר יום ביומו. ובתפלת המוספין כמו המוספין.
+<b>וידוי פרים</b> הוא הוידוי הנאמר על פר כהן המשיח ופר העלם דבר של צבור ועוד יתבאר עניינם בהוריות. ומיני העבודה כולם שזכר לא יהיו אלא ביום לאמרו ביום צותו את בני ישראל להקריב את קרבניהם ביום ולא בלילה. וכבר בארנו בשלישי מר"ה (הלכה א') כי הדינים לא יהיו אלא ביום. ואמרי' בסוטה ועשה לה הכהן את כל התורה הזאת ואמר על פי התורה אשר יורוך ועל המשפט מה משפט ביום אף השקאת סוטה ביום ואמר בעגלה ערופה ונכפר להם הדם ולפי שבא בהם לשון כפרה כקדשים לא יהיו אלא ביום כמו שהקדשים לא יקרבו אלא ביום כמו שזכרנו. וטהרת מצורע הוא בפירוש ביום טהרתו:
+
+Mishnah 6
+
+<b>כל הלילה כשר לקצירת העומר כו':</b> קצירת העומר אינו אלא בלילה והוא קבלה ועוד יתבאר ענין קצירת העומר בעשירי ממנחות.
+ו<b>הקטר חלבים ואברים</b> הם מותר תמיד של בין הערבים והוא אמרו היא העולה על מוקדה על המזבח כל הלילה.
+ואמר <b>דבר שמצותו ביום כשר כל היום</b> לאתויי סידור בזיכים והם שני בזיכי לבונה שנותנין על לחם הפנים כמו שיתבאר במנחות (פי"א).
+<b>ודבר שמצותו בלילה כשר כל הלילה</b> לאתויי אכילת פסחים וכבר ידעת כי אכילת פסח אין מותר לאכלו אלא עד חצות אבל גזרה היא כדי להרחיק את האדם מן העבירה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b> בני העיר שמכרו רחובה של עיר כו':</b> זו המשנה היא לרבי מנחם בר יוסי שהוא נותן לרחובה של עיר קדושה מאחר שמתפללין בו בתעניות ובמעמדות ואינה הלכה לפי שלא יחדוה לתפלה והתפלה בו עראי והעיקר בכל זה מעלין בקדש ולא מורידין ואסור למכור בית הכנסת אלא בכפרים אבל בית הכנסת של כרכים אי אפשר למוכרו לפי שהרבים יש להם בה זכות:
+<b>אין מוכרין את של רבים ליחיד כו':</b> ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>אין מוכרים בית הכנסת אלא על תנאי כו':</b> זהו כשלא מכרו אותו אנשי הכפר כולם בהסכמה אבל אם מכרוהו זקני המקום כולם במעמד אנשי המקום כולם יכולים למכור ואפילו לעשות ממנו דירה לשתות בו יין תמיד. ואין הלכה כרבי מאיר ולא כרבי יהודה:
+
+Mishnah 3
+
+<b>ועוד א"ר יהודה בהכ"נ שחרב אין מספידין בתוכו כו':</b> עגמת נפש רוצה לומר שיכאב הלב כשיש בו עשבים וישתדלו בבנינו אם יוכלו או תכנע נפשם וישובו אל ה' אם אין בהם יכולת לבנותו ולפיכך מותר לתלוש העשבים ולהריחם במקומם. אבל לא יתלוש ויאכיל או יאבדם לגמרי ודברי ר' יהודה אלו כולם אמת:
+
+Mishnah 4
+
+<b>ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים כו':</b> שבת ראשונה היא שבכלל ימותיה היא ראש חדש אדר והוא כשיתחיל ראש חדש אדר יום ראשון או שני או שלישי או רביעי או חמישי או ששי קוראין פרשה ראשונה והיא פרשת שקלים יום שבת שהוא שבת האחרון של שבט וכשתדע שבת ראשון ושניה ושלישית ורביעית יתבארו לך שבתות ההפסקה ואני אבארם
+שבת <b>שניה</b> היא השבת שבכלל ימיה פורים על הדרך שבארנו בשבת ראשונה
+ושבת <b>שלישית</b> היא השבת הבאה אחר פורים או קודם ראש חדש ניסן אם יחול ראש חדש ניסן בשבת
+ושבת <b>רביעית</b> היא שיחול ראש חדש ניסן בתוכה על הדרך שקדם. ומה שאמרתי בראש חדש אדר שאפשר להיותו בכל יום מימי השבוע על עיקר הצווי ר"ל הראייה
+ו<b>פרשת שקלים</b> היא כי תשא עד סוף הפרשה
+ואמרו <b>חוזרין לכסדרן</b> רוצה לומר סדר ההפטרות כי בכל שבת קורין ההפטרה מענין הסדר ובזמן אלו הפרשיות והמועדים הן הפטרות מענין הפרשה לא מענין הסדר כי בשבת ראשונה מפטיר ביהוידע הכהן ובשניה פקדתי את אשר עשה לך עמלק ובשלישית וזרקתי עליכם מים טהורים וברביעית בראשון באחד לחדש וכן בראשי חדשים וחנוכה יהו הפטרות מענין הזמן ומפסיק ענין הסדר כמו שיתבאר וזהו ענין אמרם לכל מפסיקין:
+
+Mishnah 5
+
+<b>בפסח קורין בפרשת מועדות כו':</b> זה הדבר מבואר וסדר הקריאה באלו הזמנים הוא מנהג פשוט בכל ישראל מה שאומר לך. יום ראשון של פסח [קורין] משכו וקחו לכם והפטרה בפסח גלגל. יום שני שור או כשב והפטרה פסח יאשיהו. יום שלישי קדש לי. יום רביעי אם כסף תלוה את עמי. וביום חמישי פסל לך. ויום ששי ויעשו בני ישראל. ביום שביעי ויהי בשלח הפטרה וידבר דוד. ביום שמיני כל הבכור הפטרה עוד היום. ושבת שבתוך הפסח קורין ראה אתה אומר אלי הפטרה העצמות היבשות. וביום ראשון של עצרת קורין בחדש השלישי הפטרה ויהי בשלשים שנה וביום שני כל הבכור הפטרה תפלה לחבקוק וביום ראשון מראש השנה קורא וה' פקד את שרה והפטרה ויהי איש אחד מן הרמתים וביום שני והאלהים נסה הפטרה מצא חן במדבר ובצום כפור בשחרית קורין אחרי מות הפטרה כה אמר רם ונשא ובמנחה פרשת עריות הפטרה בנבואת יונה וביום ראשון וביום שני מסוכות קורין שור או כשב הפטרה ביום ראשון הנה יום בא ביום שני ויקהלו אל המלך שלמה ושאר ימות החג קורין בקרבנות החג וביום שמיני כל הבכור הפטרה ויהי ככלות שלמה ובתשיעי קורין וזאת הברכה הפטרה ויהי אחרי מות ושבת שבתוך החג קורין ראה אתה אומר אלי הפטרה ביום בא גוג:
+
+Mishnah 6
+
+<b>בחנוכה בנשיאים בפורים ויבא עמלק כו':</b> שבת שבתוך חנוכה מפטירין בנרות בזכריה ואם חל יום ראשון מחנוכה ביום שבת שיהו בחנוכה שתי שבתות שבת ראשון מפטירין בנרות דזכריה ושניה בנרות שלמה ואם חל יום פורים בשבת תהיה ההפטרה פקדתי את אשר עשה עמלק וכן אם יחול ר"ח בשבת מפטיר והיה מדי חדש בחדשו ואם יחול ביום ראשון הפטרה מחר חדש וזהו ענין אמרו לכל מפסיקין לראשי חדשים לחנוכה ולפורים וכן לתעניות ולמעמדות מפטירין מענין תעניות ומעמדות לא מענין סדר אותה שבת ובתשעה באב קורין כי תוליד בנים ומפטיר אסוף אסיפם ונהגו העם לקרות בזה הגלות הפטרה קודם תשעה באב מענין התוכחות לא מענין הסדרים וכן אחר תשעה באב מפטיר בנחמות עד השבת שקודם ראש השנה שהיא ההפטרה מענין התשובה וההפטרות שקודם תשעה באב דברי ירמיהו שמעו דבר ה' חזון ישעיהו איכה היתה לזונה ואחר תשעה באב נחמו נחמו ותאמר ציון עניה סוערה אנכי אנכי הוא מנחמכם רני עקרה קומי אורי שוש אשיש שובה ישראל וקורין ברכות וקללות בתעניות לאומרם מוסר ה' בני אל תמאס.
+ואמר <b>ואינו עולה להם מן החשבון</b> שאינה עולה להם אותה הקריאה שקורין בב' ובה' לקריאת יום שבת ולא נאמר שיחשבו השלשה שקראו ויקראו ד' ביום שבת ממקום שפסקו בו השלשה לקריאתה וישלימו לחשבון שבעה אלא חוזרין לראש הפרשה כמו שהוא גלוי ומפורסם:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>הקורא את המגילה עומד ויושב כו':</b> אמרו מקום שנהגו לברך יברך רוצה לומר אחר קריאת המגילה אבל לפניה על כל פנים צריך לברך לפי שהוא מצוה והעיקר אצלנו כל המצות כולם מברך עליהם עובר לעשייתם ויברך לפניה שלש ברכות על מקרא מגלה ושעשה נסים ושהחיינו ואחריה נהגו לברך הרב את ריבנו. וזכור אלו הדברים והוא שלא יקראו על ראש הצבור פחות מג' בני אדם ולא יקרא אדם אחד בספר פחות מג' פסוקים ולפיכך אם קראו י"ג פסוקים יקרא האחד מהם ד' פסוקים ולא יתחיל בפרשה פחות מג' פסוקים ואז יהיה ראוי לו שיפסיק הקריאה וירד ולא יניח מן הפרשה פחות מן ג' פסוקים ואז יהיה מותר לו להפסיק. כל אלו הם עקרים בקריאה על ראש בני אדם. והמתחיל לקרות בס"ת הוא חייב לברך אשר בחר בנו מכל העמים ונתן לנו את תורתו וחותם נותן התורה והקורא אחרון שהוא משלים יברך לאחריו אשר נתן לנו תורתו תורת אמת וחיי עולם נטע בתוכנו וחותם נותן התורה. ומה שסדרנו שבזמן הזה יברך כל אחד ואחד לפניה ולאחריה מפני הנכנסים בבהכ"נ שלא ראו אותו שבירך תחלה וכשרואין איש אחד שעולה וקורא בלא ברכה יחשבו כי הקורא בתורה אינו צריך ברכה לפניה וכמו כן הנמצאים בבהכ"נ שראו הראשון שירד ולא בירך ויצאו ולא ראו אחרון שבירך לאחריה יחשבו כי אין צריך לברך אחר קה"ת:
+
+Mishnah 2
+
+<b>בראשי חדשים ובחולו של מועד קורין ארבעה כו':</b> אמרו זה הכלל סימן בעלמא לפי שאין לנו יום שיש בו מוסף ואינו י"ט אלא מה שנזכר וכל זה מבואר ואמת. ובכ"מ שיאמר מברך לפניה ולאחריה רוצה לומר על דרך החיוב כמו שבארנו:
+
+Mishnah 3
+
+<b>אין פורסין על שמע ואין עוברין לפני התיבה כו':</b> אמר השם ונקדשתי בתוך בני ישראל. ובאה הקבלה כל דבר שבקדושה לא יהיה פחות מעשרה.
+ו<b>פורסין על שמע</b> היא הפריסה וההצעה שהיא קידם קריאת שמע רוצה. לומר שיסדר אדם אחד יוצר ואהבה.
+ו<b>עוברין לפני התיבה</b> הוא שיתמנה אחד להתפלל בקהל.
+ו<b>מעמד</b> ו<b>מושב</b> הוא כשהיו מתקבצים בני אדם ללוות את המת ובאין לסופדו שהיה אדם אחד ספדן ואומר להם בפרק מפרקי ההספד עמדו יקרים עמדו שבו יקרים שבו ואין מטריחין כל זה הטורח אא"כ היו עשרה או יותר. וכשיאמר אדם ערכי עלי והערכים פסוקים וידועים הם כבר בלשון התורה ואין לו לזה המעריך מה שיתן אלא אחוזתו הכהן הממונה על ההקדשות יקח מאותה אחוזה דמי הערך שנתחייב בו לפני עשרה מישראל ואחד מהם כהן שיסכימו כולם שזו שוה זה הערך ואז ירד לתוכה וכן כשאמר דמי ערכי עלי שהוא חייב במה שישומו אותו כעבד הנמכר בשוק ויתן דמיו כמו שיתבאר בערכין ג"כ צריך זה שישומו אותו י' בני אדם ואחד מהם כהן ויתן כפי שומתן וזה ענין באמרם ואדם כיוצא בהם ענינו כקרקעות וזה שאמרו תשעה וכהן אינו תנאי אבל הוא רשות כי אם הם ט' מישראל דיו לפי שפרשת ערכים נשנית בה מלת כהן י' פעמים ובאה הקבלה כי כהן אחד בלבד יספיק לנו וכל מה שנשנה כהן הוא רבוי אחר רבוי למעט ואפילו ישראל:
+
+Mishnah 4
+
+<b>הקורא בתורה לא יפחות מג' פסוקים כו':</b> אם היו שלשתן ג' פרשיות כמו הפרשה שבישעיה (נ"ב) כה אמר ה' חנם. כה אמר ה' אלהים מצרים. ועתה מה לי פה וגו'. כמו אלו הג' פסוקים לא יקראם כולם לתורגמן ואח"כ יתרגם אבל קורא אותם אחד אחד.
+<b>ואין מדלגין בתורה</b> בשני ענינים אבל בענין אחד כמו באחרי מות ואך בעשור לחדש מדלגין ובנביאים אפילו מענין לענין והתנאי בשניהם שלא ישהה אלא כדי שישלים התורגמן לתרגם הפסוק שהוא מתרגם או הג' פסוקים אם הוא מתרגם בנביא:
+
+Mishnah 5
+
+<b>המפטיר בנביא הוא פורס על שמע כו':</b> משום כבוד עצמו תקנו לו חכמים זה מאחר שהוא ממציא עצמו להפטיר ראוי הוא שיעשו על ידיו אלו המעשים המשובחים וכשהמפטיר בנביא קטן שאי אפשר לו לעבור לפני התיבה עד שיתמלא זקנו אביו או רבו יורדין במקומו לאלו הדברים ויהיה כאלו הוא עצמו מפטיר בנביא כיון שהוא תלמידו או בנו והכל שוה:
+
+Mishnah 6
+
+<b>קטן קורא בתורה ומתרגם כו':</b> קטן קורא בתורה אמר אחד מן הגאונים האחרונים כי זה אחר השלישי.
+ו<b>פוחח</b> הוא שיהיה הבגד שעליו נקרע העליון ממנו עד שכתפיו ולבו נראין ערומין דמתרגמינן ערום ויחף פחח ויחף. ואין הלכה כר' יהודה באמרו כי מי שלא ראה מאורות מימיו לא יפרוס על שמע שאע"פ שלא נהנה מאורם שיראה נהנה מפעולתם בעולם ר"ל הפעולות הבאים מאורם בעוה"ז.
+
+Mishnah 7
+
+ו<b>אסטיס</b> צבע כדמות תכלת ובערבי פל"ג. ופואה שרשים דקים אדומים שצובעין בהם אודם ובערבי פוו"ה. וכמו כן כל דבר שצובע הידים אמנם אם היו רוב בני אותה העיר צובעי ידים מפני שמתעסקים באותו צבע מותר לו לישא את כפיו שהרי נסתלק טעם מפני שהעם מסתכלין בו:
+
+Mishnah 8
+
+<b>האומר איני עובר לפני התיבה בצבועין כו':</b> על מצחו או על פס ידו פי' שישים של ראש על מצחו או של יד על פס ידו ה"ז דרך טועים לפי שהוא הולך אחר לשון התורה ממש לפי דעתו.
+<b>על בית אונקלי</b> שיתלה אותם על זרועו או כתפו או שיתן אותה בחיקו.
+וה<b>חיצונים</b> הם הכופרים בתורה בכל ואינם מאמינים ממנה לא תורה שבכתב ולא תורה שבע"פ:
+
+Mishnah 9
+
+ואין ראוי לומר <b>יברכוך טובים</b> לפי שהשם יתברך מברכים אותו טובים ורעים כמו שכתוב מי לא יראך מלך הגוים. ועל קן צפור יגיעו רחמיך לפי שהטעם אינו צד רחמניות מהשם יתברך באומרו לא תקח האם על הבנים אבל היא גזרת הכתוב. ועל טוב יזכר שמך מפני ששמו נזכר על טוב ועל רע כמו שאמרו מברך על הרעה כשם שמברך על הטובה. ואם אמר מודים מודים משתקין אותו מפני שנראה כאלו ההודאה לשתי רשויות וההודאה אינה אלא לאחד.
+ו<b>המכנה בעריות</b> הוא שיכנה וישים כנוי הנסתר במקום כינוי הנוכח ויאמר במקום אביך ואמך ואחותך אביו ואמו ואחותו. ואם תרגם מזרעך לא תתן להעביר למולך ומזרעך לא תתן לארמיותא הנה הפך הלשון ממשמעותן בכל וכוונת הפסוק לשם איסור עבודת המולך:
+
+Mishnah 10
+
+<b>מעשה ראובן נקרא ולא מתרגם כו':</b> ענין עגל השני הוא מה שנשנה מענינו והוא מפסוק ויאמר משה אל אהרן עד פסוק וירא משה את העם וגו' וכמו כן ויגוף ה' את העם וגו'. ואלו הפסוקים אינן מתרגמין על ראש הצבור מפני כבוד אהרן. ואין מתרגמין ברכת כהנים מפני שאומרים בה ישא השם פניו אליך ויראה להמון הפך מה שאמר אשר לא ישא פנים. ואמר מעשה דוד ואמנון לא נקראין ולא מתרגמין אינה קושיא למה שאמר מעשה תמר נקרא ומתרגם כי כל מה שזוכר אמנון סתם נקרא ומתרגם ומה שזכר אמנון בן דוד אינו נקרא ואינו מתרגם משום כבוד דוד וטעם האומר אין מפטירין במרכבה כדי שלא ישאלו ההמון כשישמעו אותה ולא יוסיף להם אלא ספק וטעם ר"א הוא כבוד לירושלים ולישראל. והלכה כרבי יהודה ואין הלכה כר"א:
+<small>סליק פירוש המשניות להרמב"ם ממסכת מגילה</small>
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Megillah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Megillah/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..8d3c9f9fb0c385107bb5e100fbbed57c50bdb02e
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Megillah/Hebrew/merged.txt	
@@ -0,0 +1,195 @@
+Rambam on Mishnah Megillah
+רמב"ם על משנה מגילה
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Megillah
+This file contains merged sections from the following text versions:
+-Vilna edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה מגילה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מגילה נקראת באחד עשר בשנים עשר בי"ג כו':</b> אמרו ז"ל לקיים את ימי הפורים האלה בזמניהם זמנים הרבה תקנו להם חכמים ואמר על כן היהודים הפרזים היושבים בערי הפרזות וכשהיו אנשי הפרזים עושים יום י"ד היו אנשי הכרכים עושים בחמשה עשר ואם היתה מוקפת חומה מימות יהושע בן נון אפילו נפלה החומה ונהרסה לא נחוש לזה. והטעם שסמכו עליו לכרכים המוקפים חומה מה שזכרו בירושלמי והוא אמרם חלקו כבוד לא"י שהיתה חרבה באותן הימים ותלו אותו בימות יהושע בן נון ואנשי שושן קורין אותה יום ט"ו אע"פ שהיא מחודשת לפי שעיקר הנס היה שם ועיקר חבור המגילה ונוח בט"ו בו.
+<b>ויום הכניסה</b> הוא יום שני ויום חמישי לפי שאנשי הכפרים מתכנסים בהם לשמוע ספר תורה. ואסור לקרות המגילה בשבת והטעם מה שבארנו בשופר ובלולב. וקריאתה בימים חלוקים היה בזמן שהיתה ידינו פשוטה ותקיפה לקיים המצות בשלימותן. אבל בזמן הזה רוצה לומר מיום שנתחבר הגמרא עד שיבוא משיח במהרה בימינו אין קורין אותה אלא בזמנה והוא יום ארבעה עשר וחמשה עשר כמו שביארנו. והמגילה חובה לקרותה בלילה ולשנותה ביום:
+
+Mishnah 2
+
+<b>כיצד חל להיות יום י"ד בשני כו':</b> כבר בארנו כי יום הכניסה הוא יום ב' וה' ושהמגילה אינה נקראת בשבת ולפיכך כשיחול יום י"ד להיות בשבת שאי אפשר לקרותה בו ידחו עיירות גדולות ליום הכניסה שהוא יום חמישי ואין קורין אותה בערב שבת לפי שנאמר הואיל ונדחו ידחו ליום הכניסה:
+
+Mishnah 3
+
+<b>איזו היא עיר גדולה כל שיש בה עשרה בטלנים כו':</b> י' בטלנים הוא שיהיה בבהכ"נ י' בני אדם שלא תהיה להם שום מלאכה אלא עסקי צבור ות"ת וקביעותם בבהכ"נ וכשיחול יום ט' באב יום שבת מתענין יום ראשון כי אקדומי פורענותא לא מקדמינן וכן כשיחול יום חגיגה ביום שבת נקריב ביום ראשון כמו שיתבאר במסכת חגיגה וכשיחול יום הקהל ביום השבת תהיה הקריאה ביום (שמיני) [צ"ל ראשון] וזמן עצי כהנים כבר קדם לך גדרו בסוף תעניות וכשיחול אחד מאלו הימים ביום שבת יהיה הקרבן יום ראשון וכל אלו מאחרין לפי דלא מטא זמן חיובייהו. ואמרו מתנות לאביונים ר"ל כי מי שנתן באותן הימים ר"ל יום אחד עשר שנים עשר ושלשה עשר מתנות לאביונים יצא ידי חובתו ורבי יהודה יפרש דברי חכמים שקדם זכרם:
+
+Mishnah 4
+
+<b>קראו את המגילה באדר הראשון ונתעברה השנה כו':</b> שיעור זאת המשנה כך אין בין ארבעה עשר וחמשה עשר ימים של אדר ראשון לאדר שני אלא מקרא מגילה ומתנות לאביונים אבל אלו ואלו אסורים בהספד ובתענית:
+
+Mishnah 5
+
+<b>אין בין יום טוב לשבת אלא אוכל נפש בלבד כו':</b> כבר בארנו בסוף ביצה כי אלו דברי בית שמאי אבל בית הלל יש להם דברים אחרים מלבד אוכל נפש שהם מותרין לעשותן בי"ט ואסורין בשבת כמו שבארנו שם:
+
+Mishnah 6
+
+<b>אין בין המודר הנאה מחבירו כו':</b> נדר הוא שיאמר אדם הרי עלי עולה או שלמים.
+<b>ונדבה.</b> היא שיאמר הרי זו עולה או שלמים. ואם מת או נגנב קרבן נדבה אינו חייב באחריותו לפי שהוא יחדו והפרישו והוא עובר בבל תאחר על שניהם כמו שאמר השם יתברך (דברים כ״ג:כ״ד) מוצא שפתיך תשמור ועשית וגו' ואמרו בפירוש כאשר נדרת זה נדר לה' אלהיך אלו חטאות ואשמות עולות ושלמים נדבה כמשמעה אשר דברת אלו קדשי בדק הבית בפיך זו צדקה:
+
+Mishnah 7
+
+<b>אין בין זב הרואה שתי ראיות לרואה שלש כו':</b> <b>אין בין מצורע מוסגר למצורע מוחלט כו':</b> כבר בארנו בפרק שמיני של פסחים (הל' ה') מענין זב בעל שתי ראיות או בעל שלש ראיות כל מה שצריך בהבנת זה הדבר ועוד יתבארו כל משפטי הזבות במקומן והדבר שהן שוין בו הוא טומאה וספירת שבעה כמו שבארנו שם.
+ו<b>מצורע מוסגר</b> הוא אותו שאמר בו הש"י והסגירו הכהן.
+ו<b>מוחלט</b> הוא אותו שאמר בו הש"י וטמאו הכהן. ענין מוחלט שנצמת דינו ופסקו עליו לטומאה תרגום לצמיתות לחלוטין ונשתוו שניהם לטומאה ושלוח מחוץ למחנה.
+ו<b>טהור מתוך ההסגר</b> אינו צריך תגלחת וצפרין למה שאמר הש"י ויצא הכהן אל מחוץ למחנה וראה הכהן והנה נרפא נגע הצרעת מן הצרוע ובאה הקבלה אע"פ שהדבר ברור מי שצרעתו תלויה ברפואתו הוא שצריך תגלחת וצפרים יצא מוסגר שצרעתו תלויה בימים והוא אמרו והסגירו שבעת ימים ואחר יטהר אפילו נשאר אותו סימן כמו שנתבאר בפירוש במסכת נגעים ונשתוו שניהן בטהרה במים לפי שנאמר בטהור מתוך הסגר וכבס בגדיו וטהר:
+
+Mishnah 8
+
+<b>אין בין ספרים לתפילין ומזוזות כו':</b> רצו באמרם בכל לשון בכתב כל אומה ובלשון כל אומה.
+ו<b>ספרים ותפילין ומזוזות</b> שתנאי כתיבתם כולם שוין כמו שנתבאר במנחות. והלכה כרבן שמעון בן גמליאל:
+
+Mishnah 9
+
+<b>אין בין כהן משוח בשמן המשחה למרובה כו':</b> מרובה בגדים הוא כהן בבית שני שלא היה להם שמן המשחה אבל היה כהן גדול בלבישתו בגדי כהונה גדולה.
+ו<b>פר הבא על כל המצות</b> הוא מה שאמר הש"י אם הכהן המשיח. ונשתוו שניהן בפר יוה"כ ועשירית האיפה.
+ו<b>כהן שעבר</b> הוא כשאירע פסול בכ"ג ביה"כ ומינו אחר תחתיו כמו שביאר ביומא שאחר יוה"כ ישוב הראשון לגדולתו ויעבור השני שנתמנה ונשתוו שניהן שהן מצווין על הבתולה ואסורין באלמנה ושאר דיני כה"ג חובה על שניהן מלבד אלו שזכרנו:
+
+Mishnah 10
+
+<b>אין בין במה גדולה לבמה קטנה כו':</b> במה גדולה היא במת צבור כמו שאמר הכתוב (מלכים א' ג, ד) היא הבמה הגדולה ואמרו אינו קרב בבמה ר"ל בבמה קטנה שהיא במת יחיד וכ"ז בשעה שהותרו הבמות כמו שיתבאר בפרק האחרון מזבחים (הל' ט'):
+
+Mishnah 11
+
+<b>אין בין שילה לירושלים כו':</b> בכל הרואה ר"ל שהיו אוכלין בכל מקום שהיה יכול לראות את שילה. ואמר יש אחריה היתר רוצה לומר כי אחר שגדל השם יתברך לשילה [<small>אולי צ"ל</small> נאסרו הבמות] כשחרב התיר לנו ההקרבה בבמות. ומאחר שבחר בירושלים אין מקריבין בשום מקום זולתו לעולם ואע"פ שחרב אסור להקריב בבמה. ועוד יתבארו עיקרי אלו הדינים כולם וראיותיהם בסוף זבחים:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הקורא את המגילה למפרע כו':</b> כתוב במגילה נזכרים ונעשים כמו שאי אפשר לאדם לעשות מלאכה בזמן שעבר אם לא עשאה כמו כן אין ראוי לקרות את המגילה אחר זמן קריאתה ואסור לקרותה על פה לאמרו נזכרים ואמר כתוב זאת זכרון בספר ושיעור זו המשנה ופירושה כך עברי שקראה תרגום בכל לשון לא יצא חוץ מלשון יוני אבל קורין אותה ללועזות בלע"ז והוא שתהיה כתובה בלע"ז כדי שלא תהא קריאתו על פה ומה שנשתנה לשון יוני משאר הלשונות לפי שהיה מובן אצלם הלא תראה מה שאמר במה שקדם אף בספרים לא התירו שיכתבו אלא יונית והטעם מפני שהם פרשו התורה בלשון יון לתלמי המלך ונתפרסמה אצלם אותה העתקה עד שהיתה אצלם אותו הלשון כמו לשונם וכאלו היתה אשורית וכן אמר לשון יוני לכל כשר ומוסיף על זה כי זה הלשון היה משובח אצלם רבינו הקדוש אומר מה לי לשון תרסי או לשון עברי או לשון יוני והלועז ששמע אשורית יצא לפי שאע"פ שאינו יודע פי' כל מלה ומלה יודע הוא כל המעשה:
+
+Mishnah 2
+
+<b>קראה סירוגין ומתנמנם יצא כו':</b> סירוגין פיסקי פיסקי ואפילו שהה כדי לגמור את כולה
+ו<b>מתנמנם</b> הוא שהתחיל לישן אבל לא נשתקע בשינה כמו שדקדקנו בסוף פסחים. ואמר כותבה בתנאי שתהיה כוונתו על הקריאה שהוא קורא במגילה שכותב ממנה שהיא שלימה ולא על קריאתו באותה שניה שהוא כותב לפי שאינו יוצא ידי חובתו עד שיקרא בספר שלם.
+<b>סם</b> שם העיקר.
+<b>סקרא</b> הוא כמו אבן שצובעים בו צבע אדום.
+<b>קומוס</b> מין עפר ירוק והוא מסמני הדיו ובערבי אלזא"ג.
+ו<b>קנקנתום</b> ממיני הקומוס.
+<b>נייר</b> הוא הנקרא בערבי נאגד.
+<b>דיפתרא</b> הוא העור שאינו מעובד כל צרכו:
+
+Mishnah 3
+
+<b>בן עיר שהלך לכרך ובן כרך שהלך לעיר כו':</b> כשדעתו לחזור למקומו ליל י"ד ולא חזר קורא כמקומו ואם לא היה כן קורא עמהם. והלכה כר"מ:
+
+Mishnah 4
+
+<b>הכל כשרין לקרות את המגילה כו':</b> <b>אין קורין את המגילה ולא מלין כו':</b> הכל אפי' אשה. וכבר בארנו (פ"א ה"א) כי המגילה נקראת ליל פורים ויום פורים ועל קריאת היום אמרו אין קורין עד שתנץ החמה לאמרם והימים האלה נזכרים ונעשים ואמר במילה וביום השמיני וגו' ואמר בהזאה והזה הטהור על הטמא ביום השלישי וביום השביעי וגו' הקיש טבילה להזאה כי בשביעי טובל כמו שביאר הכתוב.
+ו<b>שומרת יום כנגד יום</b> כבר בארנו דינה בפסחים (פ"ח ה"ה) ועוד יתבאר בשלימות במס' נדה ומה שנאמר שנחשוב יום מעת עלות השחר לאמרו בעזרה (נחמיה ד׳:ט״ו) מעלות השחר עד צאת הכוכבים וקרא אותו הזמן יום והוא אמרם והיה לנו הלילה למשמר והיום למלאכה. ומה שאמר וכולם שעשו משעלה עמוד השחר כשר למי שעבר ועשה בעת הצורך הגדול אבל המעשה הגמור הוא אחר הנץ החמה ואין הלכה כר"י:
+
+Mishnah 5
+
+<b>כל היום כשר לקריאת מגילה כו':</b> וידוי המעשר כבר בארתי אותו במס' מע"ש (פ"ה ה"י) ובאה אחר זאת הפרשה היום הזה ה' אלהיך וגו' ודרשינן סמוכין היום נאמר בהלל זה היום עשה ה' ובשופר יום תרועה יהיה לכם. ובמוספים דבר יום ביומו. ובתפלת המוספין כמו המוספין.
+<b>וידוי פרים</b> הוא הוידוי הנאמר על פר כהן המשיח ופר העלם דבר של צבור ועוד יתבאר עניינם בהוריות. ומיני העבודה כולם שזכר לא יהיו אלא ביום לאמרו ביום צותו את בני ישראל להקריב את קרבניהם ביום ולא בלילה. וכבר בארנו בשלישי מר"ה (הלכה א') כי הדינים לא יהיו אלא ביום. ואמרי' בסוטה ועשה לה הכהן את כל התורה הזאת ואמר על פי התורה אשר יורוך ועל המשפט מה משפט ביום אף השקאת סוטה ביום ואמר בעגלה ערופה ונכפר להם הדם ולפי שבא בהם לשון כפרה כקדשים לא יהיו אלא ביום כמו שהקדשים לא יקרבו אלא ביום כמו שזכרנו. וטהרת מצורע הוא בפירוש ביום טהרתו:
+
+Mishnah 6
+
+<b>כל הלילה כשר לקצירת העומר כו':</b> קצירת העומר אינו אלא בלילה והוא קבלה ועוד יתבאר ענין קצירת העומר בעשירי ממנחות.
+ו<b>הקטר חלבים ואברים</b> הם מותר תמיד של בין הערבים והוא אמרו היא העולה על מוקדה על המזבח כל הלילה.
+ואמר <b>דבר שמצותו ביום כשר כל היום</b> לאתויי סידור בזיכים והם שני בזיכי לבונה שנותנין על לחם הפנים כמו שיתבאר במנחות (פי"א).
+<b>ודבר שמצותו בלילה כשר כל הלילה</b> לאתויי אכילת פסחים וכבר ידעת כי אכילת פסח אין מותר לאכלו אלא עד חצות אבל גזרה היא כדי להרחיק את האדם מן העבירה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b> בני העיר שמכרו רחובה של עיר כו':</b> זו המשנה היא לרבי מנחם בר יוסי שהוא נותן לרחובה של עיר קדושה מאחר שמתפללין בו בתעניות ובמעמדות ואינה הלכה לפי שלא יחדוה לתפלה והתפלה בו עראי והעיקר בכל זה מעלין בקדש ולא מורידין ואסור למכור בית הכנסת אלא בכפרים אבל בית הכנסת של כרכים אי אפשר למוכרו לפי שהרבים יש להם בה זכות:
+<b>אין מוכרין את של רבים ליחיד כו':</b> ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>אין מוכרים בית הכנסת אלא על תנאי כו':</b> זהו כשלא מכרו אותו אנשי הכפר כולם בהסכמה אבל אם מכרוהו זקני המקום כולם במעמד אנשי המקום כולם יכולים למכור ואפילו לעשות ממנו דירה לשתות בו יין תמיד. ואין הלכה כרבי מאיר ולא כרבי יהודה:
+
+Mishnah 3
+
+<b>ועוד א"ר יהודה בהכ"נ שחרב אין מספידין בתוכו כו':</b> עגמת נפש רוצה לומר שיכאב הלב כשיש בו עשבים וישתדלו בבנינו אם יוכלו או תכנע נפשם וישובו אל ה' אם אין בהם יכולת לבנותו ולפיכך מותר לתלוש העשבים ולהריחם במקומם. אבל לא יתלוש ויאכיל או יאבדם לגמרי ודברי ר' יהודה אלו כולם אמת:
+
+Mishnah 4
+
+<b>ר"ח אדר שחל להיות בשבת קורין בפרשת שקלים כו':</b> שבת ראשונה היא שבכלל ימותיה היא ראש חדש אדר והוא כשיתחיל ראש חדש אדר יום ראשון או שני או שלישי או רביעי או חמישי או ששי קוראין פרשה ראשונה והיא פרשת שקלים יום שבת שהוא שבת האחרון של שבט וכשתדע שבת ראשון ושניה ושלישית ורביעית יתבארו לך שבתות ההפסקה ואני אבארם
+שבת <b>שניה</b> היא השבת שבכלל ימיה פורים על הדרך שבארנו בשבת ראשונה
+ושבת <b>שלישית</b> היא השבת הבאה אחר פורים או קודם ראש חדש ניסן אם יחול ראש חדש ניסן בשבת
+ושבת <b>רביעית</b> היא שיחול ראש חדש ניסן בתוכה על הדרך שקדם. ומה שאמרתי בראש חדש אדר שאפשר להיותו בכל יום מימי השבוע על עיקר הצווי ר"ל הראייה
+ו<b>פרשת שקלים</b> היא כי תשא עד סוף הפרשה
+ואמרו <b>חוזרין לכסדרן</b> רוצה לומר סדר ההפטרות כי בכל שבת קורין ההפטרה מענין הסדר ובזמן אלו הפרשיות והמועדים הן הפטרות מענין הפרשה לא מענין הסדר כי בשבת ראשונה מפטיר ביהוידע הכהן ובשניה פקדתי את אשר עשה לך עמלק ובשלישית וזרקתי עליכם מים טהורים וברביעית בראשון באחד לחדש וכן בראשי חדשים וחנוכה יהו הפטרות מענין הזמן ומפסיק ענין הסדר כמו שיתבאר וזהו ענין אמרם לכל מפסיקין:
+
+Mishnah 5
+
+<b>בפסח קורין בפרשת מועדות כו':</b> זה הדבר מבואר וסדר הקריאה באלו הזמנים הוא מנהג פשוט בכל ישראל מה שאומר לך. יום ראשון של פסח [קורין] משכו וקחו לכם והפטרה בפסח גלגל. יום שני שור או כשב והפטרה פסח יאשיהו. יום שלישי קדש לי. יום רביעי אם כסף תלוה את עמי. וביום חמישי פסל לך. ויום ששי ויעשו בני ישראל. ביום שביעי ויהי בשלח הפטרה וידבר דוד. ביום שמיני כל הבכור הפטרה עוד היום. ושבת שבתוך הפסח קורין ראה אתה אומר אלי הפטרה העצמות היבשות. וביום ראשון של עצרת קורין בחדש השלישי הפטרה ויהי בשלשים שנה וביום שני כל הבכור הפטרה תפלה לחבקוק וביום ראשון מראש השנה קורא וה' פקד את שרה והפטרה ויהי איש אחד מן הרמתים וביום שני והאלהים נסה הפטרה מצא חן במדבר ובצום כפור בשחרית קורין אחרי מות הפטרה כה אמר רם ונשא ובמנחה פרשת עריות הפטרה בנבואת יונה וביום ראשון וביום שני מסוכות קורין שור או כשב הפטרה ביום ראשון הנה יום בא ביום שני ויקהלו אל המלך שלמה ושאר ימות החג קורין בקרבנות החג וביום שמיני כל הבכור הפטרה ויהי ככלות שלמה ובתשיעי קורין וזאת הברכה הפטרה ויהי אחרי מות ושבת שבתוך החג קורין ראה אתה אומר אלי הפטרה ביום בא גוג:
+
+Mishnah 6
+
+<b>בחנוכה בנשיאים בפורים ויבא עמלק כו':</b> שבת שבתוך חנוכה מפטירין בנרות בזכריה ואם חל יום ראשון מחנוכה ביום שבת שיהו בחנוכה שתי שבתות שבת ראשון מפטירין בנרות דזכריה ושניה בנרות שלמה ואם חל יום פורים בשבת תהיה ההפטרה פקדתי את אשר עשה עמלק וכן אם יחול ר"ח בשבת מפטיר והיה מדי חדש בחדשו ואם יחול ביום ראשון הפטרה מחר חדש וזהו ענין אמרו לכל מפסיקין לראשי חדשים לחנוכה ולפורים וכן לתעניות ולמעמדות מפטירין מענין תעניות ומעמדות לא מענין סדר אותה שבת ובתשעה באב קורין כי תוליד בנים ומפטיר אסוף אסיפם ונהגו העם לקרות בזה הגלות הפטרה קודם תשעה באב מענין התוכחות לא מענין הסדרים וכן אחר תשעה באב מפטיר בנחמות עד השבת שקודם ראש השנה שהיא ההפטרה מענין התשובה וההפטרות שקודם תשעה באב דברי ירמיהו שמעו דבר ה' חזון ישעיהו איכה היתה לזונה ואחר תשעה באב נחמו נחמו ותאמר ציון עניה סוערה אנכי אנכי הוא מנחמכם רני עקרה קומי אורי שוש אשיש שובה ישראל וקורין ברכות וקללות בתעניות לאומרם מוסר ה' בני אל תמאס.
+ואמר <b>ואינו עולה להם מן החשבון</b> שאינה עולה להם אותה הקריאה שקורין בב' ובה' לקריאת יום שבת ולא נאמר שיחשבו השלשה שקראו ויקראו ד' ביום שבת ממקום שפסקו בו השלשה לקריאתה וישלימו לחשבון שבעה אלא חוזרין לראש הפרשה כמו שהוא גלוי ומפורסם:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>הקורא את המגילה עומד ויושב כו':</b> אמרו מקום שנהגו לברך יברך רוצה לומר אחר קריאת המגילה אבל לפניה על כל פנים צריך לברך לפי שהוא מצוה והעיקר אצלנו כל המצות כולם מברך עליהם עובר לעשייתם ויברך לפניה שלש ברכות על מקרא מגלה ושעשה נסים ושהחיינו ואחריה נהגו לברך הרב את ריבנו. וזכור אלו הדברים והוא שלא יקראו על ראש הצבור פחות מג' בני אדם ולא יקרא אדם אחד בספר פחות מג' פסוקים ולפיכך אם קראו י"ג פסוקים יקרא האחד מהם ד' פסוקים ולא יתחיל בפרשה פחות מג' פסוקים ואז יהיה ראוי לו שיפסיק הקריאה וירד ולא יניח מן הפרשה פחות מן ג' פסוקים ואז יהיה מותר לו להפסיק. כל אלו הם עקרים בקריאה על ראש בני אדם. והמתחיל לקרות בס"ת הוא חייב לברך אשר בחר בנו מכל העמים ונתן לנו את תורתו וחותם נותן התורה והקורא אחרון שהוא משלים יברך לאחריו אשר נתן לנו תורתו תורת אמת וחיי עולם נטע בתוכנו וחותם נותן התורה. ומה שסדרנו שבזמן הזה יברך כל אחד ואחד לפניה ולאחריה מפני הנכנסים בבהכ"נ שלא ראו אותו שבירך תחלה וכשרואין איש אחד שעולה וקורא בלא ברכה יחשבו כי הקורא בתורה אינו צריך ברכה לפניה וכמו כן הנמצאים בבהכ"נ שראו הראשון שירד ולא בירך ויצאו ולא ראו אחרון שבירך לאחריה יחשבו כי אין צריך לברך אחר קה"ת:
+
+Mishnah 2
+
+<b>בראשי חדשים ובחולו של מועד קורין ארבעה כו':</b> אמרו זה הכלל סימן בעלמא לפי שאין לנו יום שיש בו מוסף ואינו י"ט אלא מה שנזכר וכל זה מבואר ואמת. ובכ"מ שיאמר מברך לפניה ולאחריה רוצה לומר על דרך החיוב כמו שבארנו:
+
+Mishnah 3
+
+<b>אין פורסין על שמע ואין עוברין לפני התיבה כו':</b> אמר השם ונקדשתי בתוך בני ישראל. ובאה הקבלה כל דבר שבקדושה לא יהיה פחות מעשרה.
+ו<b>פורסין על שמע</b> היא הפריסה וההצעה שהיא קידם קריאת שמע רוצה. לומר שיסדר אדם אחד יוצר ואהבה.
+ו<b>עוברין לפני התיבה</b> הוא שיתמנה אחד להתפלל בקהל.
+ו<b>מעמד</b> ו<b>מושב</b> הוא כשהיו מתקבצים בני אדם ללוות את המת ובאין לסופדו שהיה אדם אחד ספדן ואומר להם בפרק מפרקי ההספד עמדו יקרים עמדו שבו יקרים שבו ואין מטריחין כל זה הטורח אא"כ היו עשרה או יותר. וכשיאמר אדם ערכי עלי והערכים פסוקים וידועים הם כבר בלשון התורה ואין לו לזה המעריך מה שיתן אלא אחוזתו הכהן הממונה על ההקדשות יקח מאותה אחוזה דמי הערך שנתחייב בו לפני עשרה מישראל ואחד מהם כהן שיסכימו כולם שזו שוה זה הערך ואז ירד לתוכה וכן כשאמר דמי ערכי עלי שהוא חייב במה שישומו אותו כעבד הנמכר בשוק ויתן דמיו כמו שיתבאר בערכין ג"כ צריך זה שישומו אותו י' בני אדם ואחד מהם כהן ויתן כפי שומתן וזה ענין באמרם ואדם כיוצא בהם ענינו כקרקעות וזה שאמרו תשעה וכהן אינו תנאי אבל הוא רשות כי אם הם ט' מישראל דיו לפי שפרשת ערכים נשנית בה מלת כהן י' פעמים ובאה הקבלה כי כהן אחד בלבד יספיק לנו וכל מה שנשנה כהן הוא רבוי אחר רבוי למעט ואפילו ישראל:
+
+Mishnah 4
+
+<b>הקורא בתורה לא יפחות מג' פסוקים כו':</b> אם היו שלשתן ג' פרשיות כמו הפרשה שבישעיה (נ"ב) כה אמר ה' חנם. כה אמר ה' אלהים מצרים. ועתה מה לי פה וגו'. כמו אלו הג' פסוקים לא יקראם כולם לתורגמן ואח"כ יתרגם אבל קורא אותם אחד אחד.
+<b>ואין מדלגין בתורה</b> בשני ענינים אבל בענין אחד כמו באחרי מות ואך בעשור לחדש מדלגין ובנביאים אפילו מענין לענין והתנאי בשניהם שלא ישהה אלא כדי שישלים התורגמן לתרגם הפסוק שהוא מתרגם או הג' פסוקים אם הוא מתרגם בנביא:
+
+Mishnah 5
+
+<b>המפטיר בנביא הוא פורס על שמע כו':</b> משום כבוד עצמו תקנו לו חכמים זה מאחר שהוא ממציא עצמו להפטיר ראוי הוא שיעשו על ידיו אלו המעשים המשובחים וכשהמפטיר בנביא קטן שאי אפשר לו לעבור לפני התיבה עד שיתמלא זקנו אביו או רבו יורדין במקומו לאלו הדברים ויהיה כאלו הוא עצמו מפטיר בנביא כיון שהוא תלמידו או בנו והכל שוה:
+
+Mishnah 6
+
+<b>קטן קורא בתורה ומתרגם כו':</b> קטן קורא בתורה אמר אחד מן הגאונים האחרונים כי זה אחר השלישי.
+ו<b>פוחח</b> הוא שיהיה הבגד שעליו נקרע העליון ממנו עד שכתפיו ולבו נראין ערומין דמתרגמינן ערום ויחף פחח ויחף. ואין הלכה כר' יהודה באמרו כי מי שלא ראה מאורות מימיו לא יפרוס על שמע שאע"פ שלא נהנה מאורם שיראה נהנה מפעולתם בעולם ר"ל הפעולות הבאים מאורם בעוה"ז.
+
+Mishnah 7
+
+ו<b>אסטיס</b> צבע כדמות תכלת ובערבי פל"ג. ופואה שרשים דקים אדומים שצובעין בהם אודם ובערבי פוו"ה. וכמו כן כל דבר שצובע הידים אמנם אם היו רוב בני אותה העיר צובעי ידים מפני שמתעסקים באותו צבע מותר לו לישא את כפיו שהרי נסתלק טעם מפני שהעם מסתכלין בו:
+
+Mishnah 8
+
+<b>האומר איני עובר לפני התיבה בצבועין כו':</b> על מצחו או על פס ידו פי' שישים של ראש על מצחו או של יד על פס ידו ה"ז דרך טועים לפי שהוא הולך אחר לשון התורה ממש לפי דעתו.
+<b>על בית אונקלי</b> שיתלה אותם על זרועו או כתפו או שיתן אותה בחיקו.
+וה<b>חיצונים</b> הם הכופרים בתורה בכל ואינם מאמינים ממנה לא תורה שבכתב ולא תורה שבע"פ:
+
+Mishnah 9
+
+ואין ראוי לומר <b>יברכוך טובים</b> לפי שהשם יתברך מברכים אותו טובים ורעים כמו שכתוב מי לא יראך מלך הגוים. ועל קן צפור יגיעו רחמיך לפי שהטעם אינו צד רחמניות מהשם יתברך באומרו לא תקח האם על הבנים אבל היא גזרת הכתוב. ועל טוב יזכר שמך מפני ששמו נזכר על טוב ועל רע כמו שאמרו מברך על הרעה כשם שמברך על הטובה. ואם אמר מודים מודים משתקין אותו מפני שנראה כאלו ההודאה לשתי רשויות וההודאה אינה אלא לאחד.
+ו<b>המכנה בעריות</b> הוא שיכנה וישים כנוי הנסתר במקום כינוי הנוכח ויאמר במקום אביך ואמך ואחותך אביו ואמו ואחותו. ואם תרגם מזרעך לא תתן להעביר למולך ומזרעך לא תתן לארמיותא הנה הפך הלשון ממשמעותן בכל וכוונת הפסוק לשם איסור עבודת המולך:
+
+Mishnah 10
+
+<b>מעשה ראובן נקרא ולא מתרגם כו':</b> ענין עגל השני הוא מה שנשנה מענינו והוא מפסוק ויאמר משה אל אהרן עד פסוק וירא משה את העם וגו' וכמו כן ויגוף ה' את העם וגו'. ואלו הפסוקים אינן מתרגמין על ראש הצבור מפני כבוד אהרן. ואין מתרגמין ברכת כהנים מפני שאומרים בה ישא השם פניו אליך ויראה להמון הפך מה שאמר אשר לא ישא פנים. ואמר מעשה דוד ואמנון לא נקראין ולא מתרגמין אינה קושיא למה שאמר מעשה תמר נקרא ומתרגם כי כל מה שזוכר אמנון סתם נקרא ומתרגם ומה שזכר אמנון בן דוד אינו נקרא ואינו מתרגם משום כבוד דוד וטעם האומר אין מפטירין במרכבה כדי שלא ישאלו ההמון כשישמעו אותה ולא יוסיף להם אלא ספק וטעם ר"א הוא כבוד לירושלים ולישראל. והלכה כרבי יהודה ואין הלכה כר"א:
+<small>סליק פירוש המשניות להרמב"ם ממסכת מגילה</small>
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Moed Katan/English/Translation by Rabbi Robert Alpert, 2023.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Moed Katan/English/Translation by Rabbi Robert Alpert, 2023.txt
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+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Moed Katan/English/Translation by Rabbi Robert Alpert, 2023.txt	
@@ -0,0 +1,158 @@
+Rambam on Mishnah Moed Katan
+רמב"ם על משנה מועד קטן
+Translation by Rabbi Robert Alpert, 2023
+https://www.sefaria.org/texts
+
+Rambam on Mishnah Moed Katan
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+It comes in the received tradition that on the Intermediate Days of the Festival/Hol HaMoed it is prohibited to do work (see Tractate Hagigah 18a).  And the Mishnah calls the Intermediate Days of the Festivals: "מועד"/the Holiday in every place.  And similarly it will be explained in the received tradition the definition of labor that is permitted to perform during the intermediate weekdays [of the Festivals of Passover and Sukkot] and the definition of labors that are prohibited to perform..  And this is the subject matter of this Tractate.  And it follows from these things that what it is permitted to do is anything that if he didn’t engage in it, there would a great [financial] loss, as for example, a parched/thirsty ground, and this is [what the Mishnah calls] "בית השלחין"/a field which needs irrigation, it is the Aramaic translation of (Genesis 25:29): “[Esau came in from the open,] famished”/tired, weary, because on account of its thirst, if it would be left without water, it would loss all of is trees, and with the condition that it would not be with this a great trouble, but if it was a great trouble with this, it is prohibited to do it on the Intermediate Days [of the Festival], and therefore, it is prohibited to water the parched/thirsty ground during the Intermediate Days [of the Festival] from gathered water, and other similar things because of the need to transfer it with a vessel, and there is trouble/pain-staking preparations (see Tractate Moed Katan 4a), and this is the matter of "מי קילון"/water drawn with the swipe [and bucket], and similarly "מי גשמים"/rain water because pools/ponds gather from them and when the rain stops and the overflow of water is gone, it would be necessary to transfer the water from them in a vessel.
+ועוגיות (cavities dug around a tree)- that he would dig around the roots of the trees trenches/ruts where the water gathers.  And we have already explained in [Tractate] Taanit (Chapter 3, Mishnah 8 – there is an error in the footnotes of the Kafih edition, which lists Mishnah 4) [the term]: עג עוגה/he drew a circle.
+
+Mishnah 2
+
+אמה (canal) – water channel, and its digging is prohibited in the Seventh year, because it prepares the ground that is adjacent to it for sowing (see Tractate Moed Katan 4b), because it is moistened from the moisture of the water and it grows, and you already know and it was explained to you in the Seventh Year that everything that is a benefit to the ground or to the trees are prohibited In the Seventh Year, because He (i.e., God) says, may His Name be exalted (Leviticus 25:2): “[When you enter the land that I assign to you,] the land shall observe a sabbath [of the LORD].”
+וקלקולי מים (spoiled waters – i.e., clean the pools) – this is what had been destroyed and ruined from the water channels, it is permissible to repair them and to strengthen them, but if people would need those channels as for example, the waters of springs, it is permissible to dig them on the Intermediate Days of the Festival (see Tractate Moed Katan 5a).
+וכל צרכי הרבים – as for example the cutting of the thorns and the straightening of the deep places ad the building of the bridges and other similar things like them.  And the reason that the inspectors go out to uproot the mixed seeds/Kilayim  on the Intermediate Days of the Festival, because the wages of those of uproot is obligatory upon the Jewish court  and they take that remuneration from the Temple funds, and people are idle during the Intermediate Days and the wages of workers can be had cheaply and there is in this profit/gain for the Temple fund.
+
+Mishnah 3
+
+מושכין את המים מאילן לאילן (you may conduct the water in channels from tree to tree) – this is that he will draw the water from under this tree to under another trees, and if all of the field was moist it is permitted to him to water the entire field  (see Tractate Moed Katan 6b) because this activity is not recognized in it.
+וזרעים שלא שתו מלפני המועד לא ישקם במועד (and seeds that did not drink from before the Festival, you should not water them during the Festival) -  because they require a great deal of water and we have already said that anything where this is great effort it is prohibited to do.  And the Halakha is according to Rabbi Eliezer ben Yaakov.
+
+Mishnah 4
+
+אישות (moles) – a species of living creature that doesn’t have eyes (see Tractate Moed Katan 6b), and this creature destroys the trees.
+ושדה הלבן  -  a field that is ready for plowing and sowing.  But it is not permissible to hunt it in a vegetable field (i.e., bright corn field, lacking shade) unless it was close to an orchard for we are concerned lest they enter into the orchard and destroy the trees because there isn’t in a corn field what to destroy (see The Laws of Yom Tov, Chapter 8, Halakha 5 and Tractate Moed Katan 7a).
+And it (i.e., the Mishnah) said: "כדרכו" that he should dig/hollow out a hole in the ground and make traps in it.
+ושלא כדרכו – that he should dig/hollow out  these holes that are not in the manner of digging, as for example, that he should drive pegs into the ground and when he uproots them, a hole will remain in their places.
+ומקרים את הפרצה – he should place the stones one on top of the other and not plaster them.  What are we speaking about?  Only the wall of a garden, but the wall of a courtyard that was destroyed we build it in is appropriate manner (see Tractate Moed Katan 7a).  And the Halakha is according to the Sages.
+
+Mishnah 5
+
+You already knew that there are from the plagues that regarding them God said (Leviticus 13:5): “the priest shall isolate him for another seven days.”  And regarding that God said concerning them, “the priest shall isolate him for another seven days,” but they didn’t disagree other than seeing in him a second locking up of the leper for trial, Rabbi Meir states that if he (i.e., the Kohen) saw that he purified, he says to him, “you are [ritually] pure,” but if he saw that he had become defiled, he is silent.  And this is the matter when it (i.e., the Mishnah) states:  "להקל אבל לא להחמיר", but the Sages learn from what it states (Leviticus 13:39): “for pronouncing it clean or unclean,” for every time that he sees him he needs to decide and to state, “ritually pure” or “ritually impure” but not to be silent (see Tractate Moed Katan 7a; see also The Laws of the Festivals, Chapter 7, Halakha 16, and he doesn’t distinguish between the first locking up of the leper for trial and the second locking up of the leper for trial), and therefore, he (i.e., the Kohen) should not see [the suspected leper] on the [Intermediate Days of the] Festival lest he defile him, and he will be sad, for surely God said (Deuteronomy 16;14): “you shall rejoice in your Festival.”  And similarly, he should not eulogize the dead for thirty days prior to the Festival, in order that the Festival would not come when he is sad on account of the fact that his grief is stirred up (see Tractate Moed Katan 8b).  But the Halakha is not according to Rabbi Meir in these two matters.
+
+Mishnah 6
+
+כוכין (sepulchral chambers, niches in the walls of an underground cave, ossuaries, crypts) – that he would dig graves in the ground.
+וקברות -that he would build a tomb on the ground (see Tractate Moed Katan 8b), for it is forbidden to make a tomb to bury it after the Festival.
+ומחנכין (finish up/repair, refashion) – that he would add to its length or width if they were dug/hollowed out.
+נברכת (wash-pond) – a cistern like those in which they steep the flax and those similar to it.  But the Halakha is not according to Rabbi Yehuda (see the commentary of Migdal Oz in the Laws of the Festival, Chapter 8, Halakha 4).
+
+Mishnah 7
+
+It is stated [in the Mishnah]:  "מפני ששמחכה היא לו" – this is the reason to prohibit weddings during [the Intermediate Days of] the Festival, because the general principle among us is that we don’t mix one rejoicing (i.e., the Festival) with another (i.e., a wedding) (see Tractate Moed Katan 8b), and therefore, the joy of the Festival should not trouble another rejoicing.
+ותכשיטי אשה – this is that she paints her eyelids and that she plaits her hair and that she should beautify her face, and remove the hair from a few places on her body and even with a razor, and everything in a similar manner it is permitted on the Intermediate Days of the Festival.  And it was their manner to cover with a glittering matter  on the body of young girls if their reached their periods with plaster or gypsum, and similarly kinds of things from things that warm the body in order that their flesh should appear filled with blood (see Tractate Shabbat, chapter 8, note 22), and it is possible that they would add upon this other mixtures that develop the femininity of the body and remove the hair.  But Rabbi Yehuda prohibits doing this on the [Intermediate Days of the] Festival on account of the repulsiveness that there is in this.  But the Halakha is not according to Rabbi Yehuda (see Tractate Moed Katan 9b, but it appears that Maimonides retracted  and he actually decided according to Rabbi Yehuda in the Laws of the Festivals, Chapter 7, Halakha 20.  And see the Commentary of the Maggid Mishnah there).
+
+Mishnah 8
+
+ההדיוט – he is one who is not an artisan and its border here is in tailoring all that he is unable to direct the sign in the extremity at the time of the decree.
+ומכלב (to make stitches resembling dog-bits) – he only girds (i.e., stitches in zig-zag) but doesn’t sew closely-joined seams (see Tractate Moed Katan 10a).
+ומסרגין את המטות (gird the bedsteads) – stretching of the ropes to the length and width on four poles that on them they make the bed.
+And what he (i.e., Rabbi Yossi) said [in the Mishnah]: "ר' יוסי אף ממתחין"  (Rabbi Yossi said: you may also straighten [bed-straps]), meaning to say that you straighten them but you don’t gird them.  And the explanation of [the word] "ממתחין" – is that he should pull them, and fasten them if they were loose  until they would be strengthened and fastened/draw together.  But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 9
+
+מכבשין (put the millstones in working order – i.e., sharpening the millstones) – to roughen a millstone [during the Festival week (i.e., during the Intermediate Days)] (see Tractate Moed Katan 10a).  But the Halakha is not according to Rabbi Yehuda
+
+Mishnah 10
+
+מעשה הדיוט (in an unskilled manner) – like earlier (Mishnah 4), that he should place the stones one on top of the other, and not plaster them (see Tractate Moed Katan 11a).
+ושפין את הסדקין (and plaster over the cracks) – smooth them over.
+And it states [in the Mishnah]: "ומעגילים אותם" (and roll them flat) – the matter is such that they roll them, like a kind of roller/a slab for rolling over a plastered roof by hand and by foot but not with loops of a rope attached to a heavy slab/windlass for rolling over a plastered roof.  And the iron windlass that the builder smooths it over with.
+וציר (hinge, pivot) -that the door revolves on, and it is similar to a small iron pestle.
+וצנור (socket) – a spout, tube (especially the movable tube attached to the roof gutters).
+ומנעול (lock) – through which they lock the door.
+And the matter that is stated [in the Mishnah]: "שלא יכוין את מלאכתו במועד"   - that he should not intent and prepare prior to the Festival that he would do these things during the [Intermediate Days of the] Festival.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+שהטעוהו (disappointed him, led him astray) – it means to say that the workers mixed up what they had promised him.
+And it (i.e., the Mishnah) said:  "לאחר המועד" – but it didn’t say after the Mourning, to teach you that things that are forbidden for a person to do on his own during the days of his mourning such as the turning over of his olives it is permitted for him to do by himself on the Intermediate Days of the Festival (see Tractate Moed Katan 11b).
+וקורה ראשונה – he that would grind the olives a first grinding alone.
+וזולף (and he empties the contents of the vat into the press and finish the process) – that he would sweep them from the cistern.
+וגומר – that he would press the olives until all of their oil would come out.
+וגף – he would stop up the mouths of the barrels.  And the Halakha is according to Rabbi Yossi.
+
+Mishnah 2
+
+למודים (frames of shingles – and cover the vat so that the wine would not get sour) – that he would place upon them the boards.  And the Halakha is according to Rabbi Yossi.
+
+Mishnah 3
+
+It says [in the Mishnah]: "יאבדו" – meaning that the Bet Din/Jewish court confiscates all that money and makes them ownerless.
+
+Mishnah 4
+
+מבית לבית – from this courtyard to another courtyard.
+And it states [in the Mishnah]:  "מפנה הוא לחצרו" (but he may remove it into his own courtyard) – that he shall transfer it from house to house in the same courtyard (see Tractate Moed Katan 13a).  But if they were vessels for the need of the Festival, such as couches, and vessels for eating and drinking they bring them from the house of the artisan (see Tractate Moed Katan 13b) and also The Laws of the Festivals, Chapter 8, Halakha 160.
+
+Mishnah 5
+
+מעבים (a dense, packed covering, to form a pile) – it is that they heap them up – this one on top of that one, similar to Arabic.  And such as it says in its explanation – they make them like a kind of pile (see Tractate Moed Katan 13b).  And those who grind the grain which is stamped, with a thick grinding.
+וגרוסות -those who grind the beans, and you already know that the bean that is grinded is called a dish of pounded grains/beans (see Tractate Sukkah, Chapter 2, Mishnah 8).
+Rabbi Yossi stated: "הן החמירו על עצמן" – that they would not sell at all, even in private, and similarly, they would not grind.  But the Halakha is not according to Rabbi Yehuda.  And the Halakha is not according to Rabbi Yossi.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+They forbade on every person to shave and to launder his clothing during the Festival, so that people would not leave the shavings of their heads and the laundering of their clothes to the Intermediate Days of the Festival when they are free, and the First Day of the Festival when they are repulsive without preparation for the Yom Tov/Holy Days (see Tractate Moed Katan 14a).
+והבא ממדינת הים – with the condition that he set sail to the see for business or for a pressing matter, for if he set sail for the sea only for a trip, and not for business, it is forbidden to shave.
+ומנודה – it is forbidden for him to shave his head during the days of his excommunication.
+ומי שנשאל לחכם – it is as for example that he took an oath not to shave his head a certain time, and a Sage was not available to him to release him from his vow other than within the Festival (i.e., the Intermediate Days), and you already know the decree of Scripture regarding the leper and the Nazirite that they shave (see Leviticus 14:9 and Numbers 6:18).
+והיוצא מטומאתו לטהרתו – as for example that he was ritually impure on the Festival/Yom Tov, as for example that he had become defiled by a corpse or had intercourse with a menstruating woman and things similar to it.
+
+Mishnah 2
+
+מטפחות הספג (wiping towels)- towels that they dry with them, but this prohibition does not apply other than for clothing that are not made of flax but for flax clothing alone, it is permissible to launder them during the [Intermediate days of the] Festival  because they become dirty rapidly and even if they were laundered before the Festival, they require a second laundering during the Intermediate Days of the Festival (see Tractate Moed Katan 18a).  But a person who only has one outfit is permitted for him to launder it, and his stringency will that whatever it will be.
+
+Mishnah 3
+
+שוברים – documents of exemption and partitions/divisions that are between those who quarrel with each other.
+דיאתיקי (disposition of property/will and testament, contract) – a species of a kind of gifts that exist.  The specification of this word is:  This will be to maintain and to purchase, and it is the postdated gift of someone on his deathbed upon which we ultimately rely (see Tractate Bava Metzia 19a).
+והפרוזבול – this matter was already explained in [Chapter 10] of Tractate Sheviit (see Mishnayot 3-4).s
+אגרות שום – the evaluation that the Bet Din/Jewish court makes of the fields of a person in order to reduce through it [the claim of] his creditor.
+אגרות מזון – that the Jewish court/Bet Din sells from his fields for the sustenance of his wife and the daughters, and they write concerning this that this is the action of the Bet Din.
+שטרי בירורין – like it states, as will be explained in [Mishnah] Sanhedrin (Chapter 3, Mishnah 1):  “This [litigant] chooses for himself one [judge] and that [litigant] chooses for himself one [judge].”
+וגזרות בית דין – meaning to say the legal decision.
+ואגרות של רשות – letters that people write to each other from city to city.
+
+Mishnah 4
+
+If he doesn’t have what to write, he writes and sells in order to support himself (see Tractate Moed Katan 19a).  And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+The legal decision is that a person who buries his dead, even one hour prior to the [start of the] Festival, the decree of Shivah/sitting for seven days is nullified (see Tractate Moed Katan 20a).
+And the matter of: "עולה ואינה מפסקת" – that it is counted from the total of Shivah or from the total of thirty days/Shloshim and counts to the number, but does not interrupt the mourning, because the general principle among us is that things that are in private are practiced, as for example, sexual relations and washing in hot water and removing the mourner’s wrap [on the head] (see Tractate Moed Katan 24a) that all of these the mourner is forbidden regarding them, and even on Shabbat, but the Festival interrupts nevertheless and one does not practice anything from the laws of mourning.
+ואינן עולין – that if he completed the seven days of mourning and a Festival comes afterwards, the decree of thirty days/Shloshim is nullified like he explained, and it is not stated the numbers of the days of the Festival alone that count to the thirty/Shloshim.  And similarly, a Festival does not count towards the number of seven, but rather, the entire decree of Shivah is nullified, as it will be be explained.  But if the corpse was buried within the Festival (i.e., during the Intermediate Days of the Festival/Hol HaMoed) , the days of the Festival are not counted at all from the total days of mourning (see also The Laws of Mourning, Chapter 10, Halakha 8).
+
+Mishnah 6
+
+The Halakha is according to the Sages when they say:  "עצרת כרגלים" and according to Rabban Gamaliel  when it (i.e., the Mishnah) states:  "ראש השנה ויום הכפורים גרגלים". But if a person buried his dead even one hour prior to the Holiday of Unleavened Bread (i.e., Passover), the decree of Shivah/sitting for seven days is nullified from him.  But the seven days of the Festival count from the number [for thirty days], it is found that after the Festival, he counts sixteen days to complete thirty days.  And similarly, if he buried his dead even one hour before Shavuot/Atzeret or before Yom Kippur or before Rosh Hashanah, he counts after them sixteen days because they are like the Festivals ((see The Laws of Mourning, Chapter 10, Halakha 3 where he retracted from this (see the note in the previous Halakha) and decided that he counts after Rosh Hashanah and Yom Kippur twenty three days, and he explains that they are like Festivals regarding the fact that one interrupts mourning, but not regarding the the fact that they are considered like Shivah, for they – Rosh Hashanah and Yom Kippur = do not have a Hagigah/sacrifice for seven days – as is brought in Tractate Moed Katan 24b), and therefore, if he buried his dead seven days prior to them, the decree of Shloshim/thirty days is nullified, but if he buried his dead even one hour before the Festival of Sukkot, this nullifies for him the decree of Shivah/sitting for seven days like the law of every festival, and the seven days of the Festival, and the eighth day of the Festival counts for him as seven days because of the general principle among us that the Eighth Day of the Festival is a Festival of its own accord (see Tractate Yoma 20b, Tractate Sukkah 47a, 48a, Tractate Rosh Hashanah 4b and Tractate Hagigah 17a), it is found that there doesn’t remain for him after the Eighth day of the Festival [of Sukkot/also known as Shemini Atzeret] other than nine days from the total number of thirty days (see Tractate Moed Katan 24b).  But a person who buries his dead during the Festival (i.e., the Intermediate Days of the Holiday), is not obligated in mourning until after the last day of the Festival, meaning to say, the Second Day of Shemini Atzeret (i.e., Simhat Torah), and he begins from it in the counting of seven days on which he is obligated in the decree of the seven day, and he counts thirty days from the day that his dead passed away, and practices on the rest of the days that are after the Festival the decree of thirty days.  But the decree of seven days/Shivah is what I am explaining.  All seven days he is required in the lowering of the couch, so that there isn’t in his house a bed which is not lowered, and it is prohibited to engage in sexual relations, and the wearing of leather shoes, and in the performance of work in the open, and in greeting of others and in washing in warm water, and even for part of his body, and in the washing of all of his body in cold water and it is prohibited to engage in anointing, and to read the Torah, and the Bible and the Mishnah and the Talmud, and he is obligated in wrapping up of his head, and this is that he should cover his head and wraps himself up to his lip (i.e., mustache), and it is forbidden to baste the rent , and it is forbidden to cut his fingernails with a utensil and to cut his mustache and even to disturb him at the time that he is eating, nor should he launder his clothing, all of these are an obligation during the course of all of the seven days, and from what that you need to know that on the first day, he does not put on Tefillin, nor eat Holy Things, as we explained in Tractate Pesahim (Chapter 8, Mishnah 10). And he is obligated to sit on an overturned bed on the ground, and he doesn’t eat from what is hi.  And on the first three days [of mourning] it is forbidden to perform work, an even in secret, and if they gave him a greeting, he should not return it other than to say to them that he is a mourner.  But the decree of Thirty Days/Shloshim, there are six things and these are they:  That he does not shave the hair of his head, and does not wear a new white garment that is scoured or folded(see Tractate Shabbat 140a and The Laws of Mourning, Chapter 6, Halakha 4), and he doesn’t mend the garment torn in mourning for the dead, and he doesn’t go to business, and such they said in the Jerusalem Talmud (Chapter 3, Law 8), that on all of the dead, it is prohibited to go to business until thirty days, on ones  father and on one’s mother, until his friends rebuke him  and say to hm:  “Walk with us,” and it is forbidden to drink in the joy of weddings all thirty days, and for his father and for his mother, a year, and it is forbidden to have sexual relations with his second wife that he married, and this is what they said, all thirty days from the day of marriage.  It is found that regarding the decree of Seven days/Shivah, there are thirteen laws, as we have explained, and there are six regarding the decree of thirty days.
+
+Mishnah 7
+
+And it (i.e., the Mishnah) states:  "אין קורעין אלא קרוביו של מת" – meaning to say, on the Intermediate Days of the Festival, bcause this Mishnah speaks about what is permitted to do on the Intermediate Days of the Festival, but when it is not on the Intermediate Days of the Festival, anyone who wishes to tear his clothing or to remove his shoes, we don’t prevent him.  And also, that which we stated that we don’t tear [clothing] on the Intermediate Days of the Festivals other than relatives, if he was not a Scholar or a worthy person  or had not been present at the time of death, because of the general principle among us that a Scholar who dies, everyone are his relatives, and everyone tears [clothing] for him, and similarly, for a worthy person,  and another general principle among us is that he who stands [with him] at the time that [his] soul departs is obligated to tear [his clothing] (see Tractate Moed Katan 25a and Tractate Shabbat 105b).
+וחולצין – that is mentioned here is the removal of the shoulder [straps].
+וקרוביו – those who are obligated in mourning, and they are all the male and female siblings from the father or from the mother and all of the male and female children, and the parents (if the deceased was a child), and the husband and his wife, all of these are obligated to mourn for each other, and the tearing of the clothing is among the obligations of mourning.  And I am arranging for you the laws of tearing [of clothing] in short, that one must tear a handbreadth only in the upper part of the clothing, and he should tear it with a utensil, and he doesn’t have to tear the border/hem of the clothing until it separates one part here and another part there, and he must bring his hand from underneath the clothing to tear it, but he is not obligated to tear [clothing] other than during the Shivah/seven days of sitting in intense grief, and he bastes it after Shivah and mends the rent of the garment torn in mourning after the thirty days/Shloshim.  When does this apply – with the rest of those who die, but on one’s father and/or on one’s mother and on Rabbi who taught him, they tear, even after the Shivah/seven day period, and he tears all the clothing that are upon him with his hand until he reveals his heart, and he separates the stiff cords in the border (around the neck) of a garment, and he tears from the outside, and bastes it after thirty days but he never mends the rent of the garment.  And know that all of the tearing is not done other than while standing.  But if he changed his torn clothing for other clothing, he is not obligated to tear the second clothing, even though it is within the Shivah period, other than for his father and/or for his mother he needs that that there will not be anything upon him throughout the entire Shivah period other than torn clothing.  But on Shabbat it is prohibited to wear torn clothing on account of any dead person, and if he lacks to change, he reverses the tear to his back.
+ומברין – this that they feed the mourners because the mourner does not eat of his own [food] on the first day (see Tractate Moed Katan 27b), as we have explained.  And it is prohibited for a mourner to sit on a bed all seven days except for Shabbat, because he is obligated in the turning over of the bed as we have explained (though this practice is no longer observed today), and those who come to comfort him and to bring him food refreshments, it is not permitted for them to sit during the Intermediate Days of the Festival other than on beds, because beforehand they would sit on beds.  (see The Laws of Mourning, Chapter 11, Halakha 3 and Tractate Moed Katan 26b).
+טבלה ואסקוטלה וקנון (a plate/board,  a salver or waiter of nearly square form made of glass and a reed basket – as opposed to a common wicker basket) – they are expensive vessels as for example, leather mats and bamboo vessels, but the pour people cannot afford to acquire them and they would be embarrassed, and therefore, they (i.e., the Sages) established that everyone should bring them in wicker baskets which are possible for both the wealthy and the poor [to obtain].
+
+Mishnah 8
+
+ולא של נשים לעולם – meaning to say neither during the Festival nor other than on Festivals.  But for a man it is not forbidden other than on the Festival alone so as to not accustom/bring about eulogies during the Festival, as has been explained above.  But the Halakha is not according to Rabbi Yishmael.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Moed Katan/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Moed Katan/English/merged.txt
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@@ -0,0 +1,161 @@
+Rambam on Mishnah Moed Katan
+רמב"ם על משנה מועד קטן
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Moed_Katan
+This file contains merged sections from the following text versions:
+-Translation by Rabbi Robert Alpert, 2023
+-https://www.sefaria.org/texts
+
+Rambam on Mishnah Moed Katan
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+It comes in the received tradition that on the Intermediate Days of the Festival/Hol HaMoed it is prohibited to do work (see Tractate Hagigah 18a).  And the Mishnah calls the Intermediate Days of the Festivals: "מועד"/the Holiday in every place.  And similarly it will be explained in the received tradition the definition of labor that is permitted to perform during the intermediate weekdays [of the Festivals of Passover and Sukkot] and the definition of labors that are prohibited to perform..  And this is the subject matter of this Tractate.  And it follows from these things that what it is permitted to do is anything that if he didn’t engage in it, there would a great [financial] loss, as for example, a parched/thirsty ground, and this is [what the Mishnah calls] "בית השלחין"/a field which needs irrigation, it is the Aramaic translation of (Genesis 25:29): “[Esau came in from the open,] famished”/tired, weary, because on account of its thirst, if it would be left without water, it would loss all of is trees, and with the condition that it would not be with this a great trouble, but if it was a great trouble with this, it is prohibited to do it on the Intermediate Days [of the Festival], and therefore, it is prohibited to water the parched/thirsty ground during the Intermediate Days [of the Festival] from gathered water, and other similar things because of the need to transfer it with a vessel, and there is trouble/pain-staking preparations (see Tractate Moed Katan 4a), and this is the matter of "מי קילון"/water drawn with the swipe [and bucket], and similarly "מי גשמים"/rain water because pools/ponds gather from them and when the rain stops and the overflow of water is gone, it would be necessary to transfer the water from them in a vessel.
+ועוגיות (cavities dug around a tree)- that he would dig around the roots of the trees trenches/ruts where the water gathers.  And we have already explained in [Tractate] Taanit (Chapter 3, Mishnah 8 – there is an error in the footnotes of the Kafih edition, which lists Mishnah 4) [the term]: עג עוגה/he drew a circle.
+
+Mishnah 2
+
+אמה (canal) – water channel, and its digging is prohibited in the Seventh year, because it prepares the ground that is adjacent to it for sowing (see Tractate Moed Katan 4b), because it is moistened from the moisture of the water and it grows, and you already know and it was explained to you in the Seventh Year that everything that is a benefit to the ground or to the trees are prohibited In the Seventh Year, because He (i.e., God) says, may His Name be exalted (Leviticus 25:2): “[When you enter the land that I assign to you,] the land shall observe a sabbath [of the LORD].”
+וקלקולי מים (spoiled waters – i.e., clean the pools) – this is what had been destroyed and ruined from the water channels, it is permissible to repair them and to strengthen them, but if people would need those channels as for example, the waters of springs, it is permissible to dig them on the Intermediate Days of the Festival (see Tractate Moed Katan 5a).
+וכל צרכי הרבים – as for example the cutting of the thorns and the straightening of the deep places ad the building of the bridges and other similar things like them.  And the reason that the inspectors go out to uproot the mixed seeds/Kilayim  on the Intermediate Days of the Festival, because the wages of those of uproot is obligatory upon the Jewish court  and they take that remuneration from the Temple funds, and people are idle during the Intermediate Days and the wages of workers can be had cheaply and there is in this profit/gain for the Temple fund.
+
+Mishnah 3
+
+מושכין את המים מאילן לאילן (you may conduct the water in channels from tree to tree) – this is that he will draw the water from under this tree to under another trees, and if all of the field was moist it is permitted to him to water the entire field  (see Tractate Moed Katan 6b) because this activity is not recognized in it.
+וזרעים שלא שתו מלפני המועד לא ישקם במועד (and seeds that did not drink from before the Festival, you should not water them during the Festival) -  because they require a great deal of water and we have already said that anything where this is great effort it is prohibited to do.  And the Halakha is according to Rabbi Eliezer ben Yaakov.
+
+Mishnah 4
+
+אישות (moles) – a species of living creature that doesn’t have eyes (see Tractate Moed Katan 6b), and this creature destroys the trees.
+ושדה הלבן  -  a field that is ready for plowing and sowing.  But it is not permissible to hunt it in a vegetable field (i.e., bright corn field, lacking shade) unless it was close to an orchard for we are concerned lest they enter into the orchard and destroy the trees because there isn’t in a corn field what to destroy (see The Laws of Yom Tov, Chapter 8, Halakha 5 and Tractate Moed Katan 7a).
+And it (i.e., the Mishnah) said: "כדרכו" that he should dig/hollow out a hole in the ground and make traps in it.
+ושלא כדרכו – that he should dig/hollow out  these holes that are not in the manner of digging, as for example, that he should drive pegs into the ground and when he uproots them, a hole will remain in their places.
+ומקרים את הפרצה – he should place the stones one on top of the other and not plaster them.  What are we speaking about?  Only the wall of a garden, but the wall of a courtyard that was destroyed we build it in is appropriate manner (see Tractate Moed Katan 7a).  And the Halakha is according to the Sages.
+
+Mishnah 5
+
+You already knew that there are from the plagues that regarding them God said (Leviticus 13:5): “the priest shall isolate him for another seven days.”  And regarding that God said concerning them, “the priest shall isolate him for another seven days,” but they didn’t disagree other than seeing in him a second locking up of the leper for trial, Rabbi Meir states that if he (i.e., the Kohen) saw that he purified, he says to him, “you are [ritually] pure,” but if he saw that he had become defiled, he is silent.  And this is the matter when it (i.e., the Mishnah) states:  "להקל אבל לא להחמיר", but the Sages learn from what it states (Leviticus 13:39): “for pronouncing it clean or unclean,” for every time that he sees him he needs to decide and to state, “ritually pure” or “ritually impure” but not to be silent (see Tractate Moed Katan 7a; see also The Laws of the Festivals, Chapter 7, Halakha 16, and he doesn’t distinguish between the first locking up of the leper for trial and the second locking up of the leper for trial), and therefore, he (i.e., the Kohen) should not see [the suspected leper] on the [Intermediate Days of the] Festival lest he defile him, and he will be sad, for surely God said (Deuteronomy 16;14): “you shall rejoice in your Festival.”  And similarly, he should not eulogize the dead for thirty days prior to the Festival, in order that the Festival would not come when he is sad on account of the fact that his grief is stirred up (see Tractate Moed Katan 8b).  But the Halakha is not according to Rabbi Meir in these two matters.
+
+Mishnah 6
+
+כוכין (sepulchral chambers, niches in the walls of an underground cave, ossuaries, crypts) – that he would dig graves in the ground.
+וקברות -that he would build a tomb on the ground (see Tractate Moed Katan 8b), for it is forbidden to make a tomb to bury it after the Festival.
+ומחנכין (finish up/repair, refashion) – that he would add to its length or width if they were dug/hollowed out.
+נברכת (wash-pond) – a cistern like those in which they steep the flax and those similar to it.  But the Halakha is not according to Rabbi Yehuda (see the commentary of Migdal Oz in the Laws of the Festival, Chapter 8, Halakha 4).
+
+Mishnah 7
+
+It is stated [in the Mishnah]:  "מפני ששמחכה היא לו" – this is the reason to prohibit weddings during [the Intermediate Days of] the Festival, because the general principle among us is that we don’t mix one rejoicing (i.e., the Festival) with another (i.e., a wedding) (see Tractate Moed Katan 8b), and therefore, the joy of the Festival should not trouble another rejoicing.
+ותכשיטי אשה – this is that she paints her eyelids and that she plaits her hair and that she should beautify her face, and remove the hair from a few places on her body and even with a razor, and everything in a similar manner it is permitted on the Intermediate Days of the Festival.  And it was their manner to cover with a glittering matter  on the body of young girls if their reached their periods with plaster or gypsum, and similarly kinds of things from things that warm the body in order that their flesh should appear filled with blood (see Tractate Shabbat, chapter 8, note 22), and it is possible that they would add upon this other mixtures that develop the femininity of the body and remove the hair.  But Rabbi Yehuda prohibits doing this on the [Intermediate Days of the] Festival on account of the repulsiveness that there is in this.  But the Halakha is not according to Rabbi Yehuda (see Tractate Moed Katan 9b, but it appears that Maimonides retracted  and he actually decided according to Rabbi Yehuda in the Laws of the Festivals, Chapter 7, Halakha 20.  And see the Commentary of the Maggid Mishnah there).
+
+Mishnah 8
+
+ההדיוט – he is one who is not an artisan and its border here is in tailoring all that he is unable to direct the sign in the extremity at the time of the decree.
+ומכלב (to make stitches resembling dog-bits) – he only girds (i.e., stitches in zig-zag) but doesn’t sew closely-joined seams (see Tractate Moed Katan 10a).
+ומסרגין את המטות (gird the bedsteads) – stretching of the ropes to the length and width on four poles that on them they make the bed.
+And what he (i.e., Rabbi Yossi) said [in the Mishnah]: "ר' יוסי אף ממתחין"  (Rabbi Yossi said: you may also straighten [bed-straps]), meaning to say that you straighten them but you don’t gird them.  And the explanation of [the word] "ממתחין" – is that he should pull them, and fasten them if they were loose  until they would be strengthened and fastened/draw together.  But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 9
+
+מכבשין (put the millstones in working order – i.e., sharpening the millstones) – to roughen a millstone [during the Festival week (i.e., during the Intermediate Days)] (see Tractate Moed Katan 10a).  But the Halakha is not according to Rabbi Yehuda
+
+Mishnah 10
+
+מעשה הדיוט (in an unskilled manner) – like earlier (Mishnah 4), that he should place the stones one on top of the other, and not plaster them (see Tractate Moed Katan 11a).
+ושפין את הסדקין (and plaster over the cracks) – smooth them over.
+And it states [in the Mishnah]: "ומעגילים אותם" (and roll them flat) – the matter is such that they roll them, like a kind of roller/a slab for rolling over a plastered roof by hand and by foot but not with loops of a rope attached to a heavy slab/windlass for rolling over a plastered roof.  And the iron windlass that the builder smooths it over with.
+וציר (hinge, pivot) -that the door revolves on, and it is similar to a small iron pestle.
+וצנור (socket) – a spout, tube (especially the movable tube attached to the roof gutters).
+ומנעול (lock) – through which they lock the door.
+And the matter that is stated [in the Mishnah]: "שלא יכוין את מלאכתו במועד"   - that he should not intent and prepare prior to the Festival that he would do these things during the [Intermediate Days of the] Festival.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+שהטעוהו (disappointed him, led him astray) – it means to say that the workers mixed up what they had promised him.
+And it (i.e., the Mishnah) said:  "לאחר המועד" – but it didn’t say after the Mourning, to teach you that things that are forbidden for a person to do on his own during the days of his mourning such as the turning over of his olives it is permitted for him to do by himself on the Intermediate Days of the Festival (see Tractate Moed Katan 11b).
+וקורה ראשונה – he that would grind the olives a first grinding alone.
+וזולף (and he empties the contents of the vat into the press and finish the process) – that he would sweep them from the cistern.
+וגומר – that he would press the olives until all of their oil would come out.
+וגף – he would stop up the mouths of the barrels.  And the Halakha is according to Rabbi Yossi.
+
+Mishnah 2
+
+למודים (frames of shingles – and cover the vat so that the wine would not get sour) – that he would place upon them the boards.  And the Halakha is according to Rabbi Yossi.
+
+Mishnah 3
+
+It says [in the Mishnah]: "יאבדו" – meaning that the Bet Din/Jewish court confiscates all that money and makes them ownerless.
+
+Mishnah 4
+
+מבית לבית – from this courtyard to another courtyard.
+And it states [in the Mishnah]:  "מפנה הוא לחצרו" (but he may remove it into his own courtyard) – that he shall transfer it from house to house in the same courtyard (see Tractate Moed Katan 13a).  But if they were vessels for the need of the Festival, such as couches, and vessels for eating and drinking they bring them from the house of the artisan (see Tractate Moed Katan 13b) and also The Laws of the Festivals, Chapter 8, Halakha 160.
+
+Mishnah 5
+
+מעבים (a dense, packed covering, to form a pile) – it is that they heap them up – this one on top of that one, similar to Arabic.  And such as it says in its explanation – they make them like a kind of pile (see Tractate Moed Katan 13b).  And those who grind the grain which is stamped, with a thick grinding.
+וגרוסות -those who grind the beans, and you already know that the bean that is grinded is called a dish of pounded grains/beans (see Tractate Sukkah, Chapter 2, Mishnah 8).
+Rabbi Yossi stated: "הן החמירו על עצמן" – that they would not sell at all, even in private, and similarly, they would not grind.  But the Halakha is not according to Rabbi Yehuda.  And the Halakha is not according to Rabbi Yossi.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+They forbade on every person to shave and to launder his clothing during the Festival, so that people would not leave the shavings of their heads and the laundering of their clothes to the Intermediate Days of the Festival when they are free, and the First Day of the Festival when they are repulsive without preparation for the Yom Tov/Holy Days (see Tractate Moed Katan 14a).
+והבא ממדינת הים – with the condition that he set sail to the see for business or for a pressing matter, for if he set sail for the sea only for a trip, and not for business, it is forbidden to shave.
+ומנודה – it is forbidden for him to shave his head during the days of his excommunication.
+ומי שנשאל לחכם – it is as for example that he took an oath not to shave his head a certain time, and a Sage was not available to him to release him from his vow other than within the Festival (i.e., the Intermediate Days), and you already know the decree of Scripture regarding the leper and the Nazirite that they shave (see Leviticus 14:9 and Numbers 6:18).
+והיוצא מטומאתו לטהרתו – as for example that he was ritually impure on the Festival/Yom Tov, as for example that he had become defiled by a corpse or had intercourse with a menstruating woman and things similar to it.
+
+Mishnah 2
+
+מטפחות הספג (wiping towels)- towels that they dry with them, but this prohibition does not apply other than for clothing that are not made of flax but for flax clothing alone, it is permissible to launder them during the [Intermediate days of the] Festival  because they become dirty rapidly and even if they were laundered before the Festival, they require a second laundering during the Intermediate Days of the Festival (see Tractate Moed Katan 18a).  But a person who only has one outfit is permitted for him to launder it, and his stringency will that whatever it will be.
+
+Mishnah 3
+
+שוברים – documents of exemption and partitions/divisions that are between those who quarrel with each other.
+דיאתיקי (disposition of property/will and testament, contract) – a species of a kind of gifts that exist.  The specification of this word is:  This will be to maintain and to purchase, and it is the postdated gift of someone on his deathbed upon which we ultimately rely (see Tractate Bava Metzia 19a).
+והפרוזבול – this matter was already explained in [Chapter 10] of Tractate Sheviit (see Mishnayot 3-4).s
+אגרות שום – the evaluation that the Bet Din/Jewish court makes of the fields of a person in order to reduce through it [the claim of] his creditor.
+אגרות מזון – that the Jewish court/Bet Din sells from his fields for the sustenance of his wife and the daughters, and they write concerning this that this is the action of the Bet Din.
+שטרי בירורין – like it states, as will be explained in [Mishnah] Sanhedrin (Chapter 3, Mishnah 1):  “This [litigant] chooses for himself one [judge] and that [litigant] chooses for himself one [judge].”
+וגזרות בית דין – meaning to say the legal decision.
+ואגרות של רשות – letters that people write to each other from city to city.
+
+Mishnah 4
+
+If he doesn’t have what to write, he writes and sells in order to support himself (see Tractate Moed Katan 19a).  And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+The legal decision is that a person who buries his dead, even one hour prior to the [start of the] Festival, the decree of Shivah/sitting for seven days is nullified (see Tractate Moed Katan 20a).
+And the matter of: "עולה ואינה מפסקת" – that it is counted from the total of Shivah or from the total of thirty days/Shloshim and counts to the number, but does not interrupt the mourning, because the general principle among us is that things that are in private are practiced, as for example, sexual relations and washing in hot water and removing the mourner’s wrap [on the head] (see Tractate Moed Katan 24a) that all of these the mourner is forbidden regarding them, and even on Shabbat, but the Festival interrupts nevertheless and one does not practice anything from the laws of mourning.
+ואינן עולין – that if he completed the seven days of mourning and a Festival comes afterwards, the decree of thirty days/Shloshim is nullified like he explained, and it is not stated the numbers of the days of the Festival alone that count to the thirty/Shloshim.  And similarly, a Festival does not count towards the number of seven, but rather, the entire decree of Shivah is nullified, as it will be be explained.  But if the corpse was buried within the Festival (i.e., during the Intermediate Days of the Festival/Hol HaMoed) , the days of the Festival are not counted at all from the total days of mourning (see also The Laws of Mourning, Chapter 10, Halakha 8).
+
+Mishnah 6
+
+The Halakha is according to the Sages when they say:  "עצרת כרגלים" and according to Rabban Gamaliel  when it (i.e., the Mishnah) states:  "ראש השנה ויום הכפורים גרגלים". But if a person buried his dead even one hour prior to the Holiday of Unleavened Bread (i.e., Passover), the decree of Shivah/sitting for seven days is nullified from him.  But the seven days of the Festival count from the number [for thirty days], it is found that after the Festival, he counts sixteen days to complete thirty days.  And similarly, if he buried his dead even one hour before Shavuot/Atzeret or before Yom Kippur or before Rosh Hashanah, he counts after them sixteen days because they are like the Festivals ((see The Laws of Mourning, Chapter 10, Halakha 3 where he retracted from this (see the note in the previous Halakha) and decided that he counts after Rosh Hashanah and Yom Kippur twenty three days, and he explains that they are like Festivals regarding the fact that one interrupts mourning, but not regarding the the fact that they are considered like Shivah, for they – Rosh Hashanah and Yom Kippur = do not have a Hagigah/sacrifice for seven days – as is brought in Tractate Moed Katan 24b), and therefore, if he buried his dead seven days prior to them, the decree of Shloshim/thirty days is nullified, but if he buried his dead even one hour before the Festival of Sukkot, this nullifies for him the decree of Shivah/sitting for seven days like the law of every festival, and the seven days of the Festival, and the eighth day of the Festival counts for him as seven days because of the general principle among us that the Eighth Day of the Festival is a Festival of its own accord (see Tractate Yoma 20b, Tractate Sukkah 47a, 48a, Tractate Rosh Hashanah 4b and Tractate Hagigah 17a), it is found that there doesn’t remain for him after the Eighth day of the Festival [of Sukkot/also known as Shemini Atzeret] other than nine days from the total number of thirty days (see Tractate Moed Katan 24b).  But a person who buries his dead during the Festival (i.e., the Intermediate Days of the Holiday), is not obligated in mourning until after the last day of the Festival, meaning to say, the Second Day of Shemini Atzeret (i.e., Simhat Torah), and he begins from it in the counting of seven days on which he is obligated in the decree of the seven day, and he counts thirty days from the day that his dead passed away, and practices on the rest of the days that are after the Festival the decree of thirty days.  But the decree of seven days/Shivah is what I am explaining.  All seven days he is required in the lowering of the couch, so that there isn’t in his house a bed which is not lowered, and it is prohibited to engage in sexual relations, and the wearing of leather shoes, and in the performance of work in the open, and in greeting of others and in washing in warm water, and even for part of his body, and in the washing of all of his body in cold water and it is prohibited to engage in anointing, and to read the Torah, and the Bible and the Mishnah and the Talmud, and he is obligated in wrapping up of his head, and this is that he should cover his head and wraps himself up to his lip (i.e., mustache), and it is forbidden to baste the rent , and it is forbidden to cut his fingernails with a utensil and to cut his mustache and even to disturb him at the time that he is eating, nor should he launder his clothing, all of these are an obligation during the course of all of the seven days, and from what that you need to know that on the first day, he does not put on Tefillin, nor eat Holy Things, as we explained in Tractate Pesahim (Chapter 8, Mishnah 10). And he is obligated to sit on an overturned bed on the ground, and he doesn’t eat from what is hi.  And on the first three days [of mourning] it is forbidden to perform work, an even in secret, and if they gave him a greeting, he should not return it other than to say to them that he is a mourner.  But the decree of Thirty Days/Shloshim, there are six things and these are they:  That he does not shave the hair of his head, and does not wear a new white garment that is scoured or folded(see Tractate Shabbat 140a and The Laws of Mourning, Chapter 6, Halakha 4), and he doesn’t mend the garment torn in mourning for the dead, and he doesn’t go to business, and such they said in the Jerusalem Talmud (Chapter 3, Law 8), that on all of the dead, it is prohibited to go to business until thirty days, on ones  father and on one’s mother, until his friends rebuke him  and say to hm:  “Walk with us,” and it is forbidden to drink in the joy of weddings all thirty days, and for his father and for his mother, a year, and it is forbidden to have sexual relations with his second wife that he married, and this is what they said, all thirty days from the day of marriage.  It is found that regarding the decree of Seven days/Shivah, there are thirteen laws, as we have explained, and there are six regarding the decree of thirty days.
+
+Mishnah 7
+
+And it (i.e., the Mishnah) states:  "אין קורעין אלא קרוביו של מת" – meaning to say, on the Intermediate Days of the Festival, bcause this Mishnah speaks about what is permitted to do on the Intermediate Days of the Festival, but when it is not on the Intermediate Days of the Festival, anyone who wishes to tear his clothing or to remove his shoes, we don’t prevent him.  And also, that which we stated that we don’t tear [clothing] on the Intermediate Days of the Festivals other than relatives, if he was not a Scholar or a worthy person  or had not been present at the time of death, because of the general principle among us that a Scholar who dies, everyone are his relatives, and everyone tears [clothing] for him, and similarly, for a worthy person,  and another general principle among us is that he who stands [with him] at the time that [his] soul departs is obligated to tear [his clothing] (see Tractate Moed Katan 25a and Tractate Shabbat 105b).
+וחולצין – that is mentioned here is the removal of the shoulder [straps].
+וקרוביו – those who are obligated in mourning, and they are all the male and female siblings from the father or from the mother and all of the male and female children, and the parents (if the deceased was a child), and the husband and his wife, all of these are obligated to mourn for each other, and the tearing of the clothing is among the obligations of mourning.  And I am arranging for you the laws of tearing [of clothing] in short, that one must tear a handbreadth only in the upper part of the clothing, and he should tear it with a utensil, and he doesn’t have to tear the border/hem of the clothing until it separates one part here and another part there, and he must bring his hand from underneath the clothing to tear it, but he is not obligated to tear [clothing] other than during the Shivah/seven days of sitting in intense grief, and he bastes it after Shivah and mends the rent of the garment torn in mourning after the thirty days/Shloshim.  When does this apply – with the rest of those who die, but on one’s father and/or on one’s mother and on Rabbi who taught him, they tear, even after the Shivah/seven day period, and he tears all the clothing that are upon him with his hand until he reveals his heart, and he separates the stiff cords in the border (around the neck) of a garment, and he tears from the outside, and bastes it after thirty days but he never mends the rent of the garment.  And know that all of the tearing is not done other than while standing.  But if he changed his torn clothing for other clothing, he is not obligated to tear the second clothing, even though it is within the Shivah period, other than for his father and/or for his mother he needs that that there will not be anything upon him throughout the entire Shivah period other than torn clothing.  But on Shabbat it is prohibited to wear torn clothing on account of any dead person, and if he lacks to change, he reverses the tear to his back.
+ומברין – this that they feed the mourners because the mourner does not eat of his own [food] on the first day (see Tractate Moed Katan 27b), as we have explained.  And it is prohibited for a mourner to sit on a bed all seven days except for Shabbat, because he is obligated in the turning over of the bed as we have explained (though this practice is no longer observed today), and those who come to comfort him and to bring him food refreshments, it is not permitted for them to sit during the Intermediate Days of the Festival other than on beds, because beforehand they would sit on beds.  (see The Laws of Mourning, Chapter 11, Halakha 3 and Tractate Moed Katan 26b).
+טבלה ואסקוטלה וקנון (a plate/board,  a salver or waiter of nearly square form made of glass and a reed basket – as opposed to a common wicker basket) – they are expensive vessels as for example, leather mats and bamboo vessels, but the pour people cannot afford to acquire them and they would be embarrassed, and therefore, they (i.e., the Sages) established that everyone should bring them in wicker baskets which are possible for both the wealthy and the poor [to obtain].
+
+Mishnah 8
+
+ולא של נשים לעולם – meaning to say neither during the Festival nor other than on Festivals.  But for a man it is not forbidden other than on the Festival alone so as to not accustom/bring about eulogies during the Festival, as has been explained above.  But the Halakha is not according to Rabbi Yishmael.
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+Rambam on Mishnah Moed Katan
+רמב"ם על משנה מועד קטן
+Vilna edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה מועד קטן
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>משקין בית השלחין במועד ובשביעית בין ממעיין שיצא כו':</b> באה הקבלה כי חולו של מועד אסור בעשיית מלאכה והמשנה <small>[<small><b>הגהות הגרי"פ:</b></small> <small></small>תקרא מועד הימים שאנו קורין</small>] חולו של מועד [<small>והם</small>] הימים שבין כל מועד ומועד וקבלנו שיש מלאכות מיוחדות שמותר לעשותם במועד ומלאכות מיוחדות שאסור לעשותם במועד וזו היא כוונת המסכתא ומן הדברים שמותר לעשותם הם כל דבר שאם מניחים אותו לעשותו עד לאחר המועד יהיה לו הפסד גדול כמו השקאת הארץ הצמאה והיא הנקראת בלשון חכמים בית השלחין תרגום עיף משלהי מפני שהיא צמאה ברוב ואם יניחוה בלי מים יפסדו כל אילנותיה ובלבד שלא יהיה בהשקאתה טורח הרבה אבל אם יש בו עמל הרבה אסור לעשותו במועד ולפיכך אסור להשקות הארץ הצמאה במועד ממי הקילון וכיוצא בדבר והם המים המכונסים במקום נמוך לפי שצריך להשקות מהם בדלי ויש בו עמל הרבה וזהו ענין קילון כלומר בור עמוק. וכן מי גשמים שמתקבצים מהם אגמים וכשהגשמים פוסקים יתמו המים הבאים לאגמים ויצטרך להשקות מהם בדלי.
+ו<b>עוגיות</b> הוא שיחפור סביב עיקרי האילנות חפירות קטנות יתקבצו שם המים וכבר קדם לך בתעניות עג עוגה:
+
+Mishnah 2
+
+<b>רבי אלעזר בן עזריה אומר אין עושין כו':</b> אמת המים היא שוקת המים ואסור לחפור אותה בשנה שביעית לפי שהוא מתקן את הארץ שבצדה לזרע כי היא מתלחלחת בלחלוח המים ותצמיח. וכבר ידעת ונתבאר לך בשביעית כי כל שבחי הארץ והאילנות הם אסורין בשביעית שנאמר ושבתה הארץ. ומתקנין את המקולקלות פי' שיוסיף להעמיקן ויהיו מתוקנין כהוגן
+ו<b>קלקולי המים</b> מה שנפסד בבריכות המים מותר לתקנן ולהשוותם ואם רבים צריכים להם לאותן הבריכות כגון המעינות ששותין מהם רבים מותר לחפור אותן בחוש"מ.
+ו<b>כל צרכי הרבים</b> הם כגון קציצת הקוצים והשוואת הדרכים המקולקלים ובנין הגשרים ודוגמתן. והממונין יוצאין לעקור הכלאים בחולו של מועד כי שכירות העוקרו חובה על ב"ד לוקחין אותו השכירות מתרומת הלשכה ובני אדם בחולו של מועד בטלין ונשכרין בזול ויש בזה ריוח לתרומת הלשכה והלכה כחכמים:
+
+Mishnah 3
+
+<b>ראב"י אומר מושכין את המים מאילן לאילן כו':</b> מושכין את המים מאילן לאילן הוא שמושכין את המים מעקר אילן זה לעקר אילן אחר. ואם היתה כל השדה מטוננת מותר להשקותה כי אותה ההשקייה אינה נראית בו.
+ו<b>זרעים שלא שתו לפני המועד לא ישקום במועד</b> לפי שהם צריכים מים רבים. וכבר אמרנו כי כל דבר שיש בו עמל הרבה שאסור לעשותו והלכה כר' אליעזר בן יעקב:
+
+Mishnah 4
+
+<b>צדין את האישות ואת העכברים משדה האילן כו':</b> אישות הוא מין שרץ שאין לו עינים וזו הבריה מפסדת האילנות.
+ו<b>שדה הלבן</b> היו חורשים וזורעין אותו ואין בו אילנות ואסור לצוד אותן בשדה הלבן אלא א"כ הוא בקרוב לשדה האילן שמא ימשכו אותן האישות לשדה האילן ויפסידו אותו לפי שאין להם בשדה הלבן מה שיפסידו.
+ואמרם <b>כדרכו</b> הוא שיחפור חפירה בקרקע ותולה בה מצודה.
+ו<b>שלא כדרכו</b> הוא שיחפור אותה חפירה שלא כדרך חפירה והוא שתוקעין יתידות בקרקע ועוקרין אותן וישאר הקרקע חפור.
+ו<b>מקרין את הפרצה</b> הוא שמשים האבנים או הלבנים זו על גב זו ולא יטיח בטיט ולא יסיד בסיד וזה בכותל גינה אבל בכותל חצר אם נפרץ בונה כדרכו והלכה כחכמים:
+
+Mishnah 5
+
+<b>רבי מאיר אומר רואין את הנגעים בתחלה כו':</b> <b>ועוד אמר ר"מ מלקט אדם עצמות אביו ואמו כו':</b> כבר ידעת כי מן הנגעים שאמר השם בהם (ויקרא י״ג:ה׳) והסגירו הכהן שבעת ימים ומהם שאמר השם בהם (שם) והסגירו שבעת ימים שנית ומחלוקותם הוא בראייתו בהסגר שני רמ"א כ"א ראה אותו שטהר אומר לו טהור אתה ואם ראה אותו שנטמא שותק וזהו ענין אמרו להקל אבל לא להחמיר. וחכמים למידים ממאמרו לטהרו או לטמאו דכיון שראהו על כל פנים יש לו לדון ולומר טהור או טמא ואין לו לשתוק. ולפיכך אינו רואה במועד כדי שלא יטמאנו וידאג במועד והשם אמר (דברים ט״ז:י״ד) ושמחת בחגך. וכך אין סופדין את המת ל' יום קודם המועד כדי שלא יבא המועד והוא מתאנח ודואג מפני התעוררות אבילותו ואין הלכה כר"מ בשתי ההלכות:
+
+Mishnah 6
+
+<b>אין חופרין כוכין וקברות במועד אבל מחנכין כו':</b> כוכין הוא שחופרין בקרקע קברים.
+ו<b>קברות</b> הוא שבונין קבר על גבי קרקע ואסור לעשות קבר לקבור בו את המת לאחר המועד
+ו<b>מחנכין</b> הוא שיוסיף באורך הקבר וברחבו אחר שהיתה חפורה.
+ו<b>נברכת</b> היא חפירה כאותן ששורין בו את הפשתן ודומיהן ואין הלכה כרבי יהודה:
+
+Mishnah 7
+
+<b>אין נושאין נשים במועד לא בתולות ולא אלמנות כו':</b> אמרו מפני ששמחה היא לו הטעם לאסור לישא אשה במועד כי העיקר אצלנו אין מערבין שמחה בשמחה ולפיכך אין לערב שמחת הרגל בשמחה אחרת.
+ו<b>תכשיטי אשה</b> הוא שתכחול עיניה ותעשה משערותיה עבותות כדי שלא יתפזרו ותשים בפניה צבע כדי שתראה אדומה ותסיר השער ממקומות מגופה ואפי' בתער וכל הדומה לזה מותר במועד. והיה מנהג הנערות הקטנות שלהם כשהיו קרובות לבגרות שהיו טופלות בשרם בסיד וכיוצא מן הדברים שיחממו הבשר כדי להביא דם נדותן והיו נותנין עמו סממנים אחרים כדי לפתוח נקבי הגוף הקטנים כדי להשיר את השער ור' יהודה היה אוסר זה במועד למה שיש בו מן הטינוף ואין הלכה כר' יהודה:
+
+Mishnah 8
+
+<b>ההדיוט תופר כדרכו והאומן מכליב ומסרגין כו':</b> ההדיוט הוא מי שאינו בקי במלאכת התפירה וגדרו כאן הוא שאינו יכול לכוין אמרא בשפת חלוקו בשעת חתוך הבגדים.
+ו<b>מכליב</b> הוא שתופר תפירה שאינה שוה אלא כשיני הכלב.
+ו<b>מסרגין את המטות</b> הוא שמותחין חבלים באורך וברוחב בארבע כרעי המטה.
+ומה שאמר <b>ר' יוסי אומר אף ממתחין</b> ר"ל ממתחין אבל לא מסרגין וממתחין הוא שמותחין אותן כשהן רפות עד שיתמתחו בחוזק ויתקשו כמו היתרים המתוחים ואין הלכה כרבי יוסי:
+
+Mishnah 9
+
+<b>מעמידין תנור וכירים ורחיים במועד כו':</b> מכבשין פירושו מנקרין הרחיים ואין הלכה כרבי יהודה:
+
+Mishnah 10
+
+<b>עושין מעקה לגג ולמרפסת מעשה הדיוט כו':</b> מעשה הדיוט כמו שקדם זכרו שיתן האבנים זו על גב זו בלא טיט.
+ו<b>שפין את הסדקין</b> פי' ששפין ומחליקין הסדקין של גג כדי שילכו המים ולא ירדו לבית דרך אותן סדקין.
+ואמרו <b>ומעגילין אותן</b> כעין מעגלה ביד או ברגל אבל לא במחלצים ומחלצים כלי ברזל שהבנאים מחליקין בו ובלשון עברי מקצוע.
+ו<b>ציר הדלת</b> ידועה היא כמו עלי המכתש של ברזל והוא קטן.
+ו<b>צינור</b> ידוע.
+ו<b>מנעול</b> דבר שסוגרים בו הדלתות.
+ופי' <b>שלא יכוין מלאכתו במועד</b> שלא יתעצל קודם המועד במלאכתו ויתכוין לעשותה במועד:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>מי שהפך את זיתיו ואירעו אבל או אונס כו':</b> רצה לומר שהטעוהו שלא עמדו האומנים בתנאם עמו.
+ואמר <b>לאחר המועד</b> ולא אמר אחר האבל ללמדך שהדברים שאסור לאדם לעשות בידיו בימי אבלו כמו הפיכת זיתיו שהוא מותר לעשותן בחולו של מועד.
+ו<b>קורה ראשונה</b> שיטחנו הזיתים הטחינה הראשונה בלבד.
+ו<b>זולף</b> הוא שיגרוף אותם מן הבור.
+ו<b>גומר</b> הוא שיסחוט הזיתים כדי שיצא מהם כל השמן.
+ו<b>גף</b> הוא שיסתום פי החבית והלכה כרבי יוסי:
+
+Mishnah 2
+
+<b>וכן מי שהיה יינו בתוך הבור ואירעו כו':</b> לימודים פי' שיכסה אותם בנסרים והלכה כרבי יוסי:
+
+Mishnah 3
+
+<b>מכניס אדם פירותיו מפני הגנבים ושולה כו':</b> פי' יאבדו שב"ד מאבדין לו כל אותו הממון ועושין אותו הפקר:
+
+Mishnah 4
+
+<b>אין לוקחין בתים עבדים ובהמה אלא לצורך המועד כו':</b> <b>אין מפנין מבית לבית אבל מפנה כו':</b> מבית לבית פי' מבית זה לבית אחר
+ואמר <b>מפנה הוא לחצרו</b> רצה לומר שמפנה אותן לבית אחר שבאותו חצר וכשהכלים הם לצורך המועד כגון כרים וכסתות ומצעות וכלי אכילה ושתיה מביאין אותן מבית האומן:
+
+Mishnah 5
+
+<b>מחפין את הקציעות בקש ר' יהודה אומר כו':</b> מעבין פי' שנותנין אותם זו על גב זו והוא קרוב ללשון ערבי וכן אמרו בפירות העושה אותן כמין כרי. ודשושות מוכרי החטים גריסים.
+ו<b>גרוסות</b> מוכרי פולין גריסין. וכבר ידעת כי הפולין הטחונים נקראין גריסין
+ורבי יוסי אומר <b>הן החמירו על עצמן</b> שאינן מוכרין לעולם ואפי' בצנעא ואין טוחנין ואין הלכה כר' יהודה ואין הלכה כרבי יוסי:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ואלו מגלחין במועד הבא ממדינת הים בו':</b> מה שאסרו על כל אדם הגילוח וכבוס הבגדים במועד כדי שלא יתכוונו לאחר גילוחן וכבוס בגדיהם עד חולו של מועד שיהיו בטלים ממלאכתם ויבא יום טוב ראשון והם מנוולין ואינן מתקשטין ליום טוב
+ו<b>הבא ממדינת הים</b> בתנאי שיפרש לים בסחורה או בדבר הצריך. אבל אם הפריש להשתעשע בלבד לא לעסק אחר אסור לגלח.
+ו<b>מנודה</b> אסור לגלח בימי נידויו.
+ו<b>מי שנשאל לחכם</b> הוא מי שנשבע שלא יגלח זמן ידוע ולא נזדמן לו חכם שיתיר לו נדרו אלא בתוך המועד. וכבר ידעת דין התורה בתגלחת נזיר ומצורע.
+ו<b>העולה מטומאתו לטהרתו</b> כמו מי שהיה טמא בי"ט ולא שלמו ימי טהרתו אלא בתוך המועד כגון טמא מת או בא על נדה וכיוצא בו:
+
+Mishnah 2
+
+<b>ואלו מכבסין במועד הבא ממדינת הים ומבית השביה כו':</b> מטפחות הספג. הם הרדידים שמנגבין בהם הידים. וזה האיסור אינו אלא בבגדים שאינן של פשתן אבל בגדי פשתן בלבד מותר לכבסן במועד לפי שהם מתלכלכין מהרה כי אפי' הכבוסים קודם יום טוב צריכין לכבס אפילו בחולו של מועד. ומי שאין לו אלא חלוק אחד מותר לכבסו במועד מאיזה מין שיהיה הבגד:
+
+Mishnah 3
+
+<b>ואלו כותבין במועד קידושי נשים גיטין ושוברין כו':</b> שוברין. שטרי המחילות והחלוקות הנופלות בין בני אדם הנושאין ונותנין זה בזה.
+<b>דייתיקי.</b> הוא מין ממיני המתנות וחלוק זה המלה דא תהא למיקם ולהיות והיא מתנת שכיב מרע האחרונה שהוא סומך עליה בסוף.
+<b>ופרוזבול.</b> כבר נתבאר דברו במסכת שביעית.
+<b>אגרות שום.</b> הם שומא ששמים ב"ד קרקע ומעריכין אותה לבעל חובו.
+<b>אגרות מזון.</b> הם שמוכרין בית דין הקרקע למזון האשה והבנות וכותבין בזה מעשה בית דין.
+ו<b>שטרי ברורין.</b> כמו שבארנו זה בורר לו אחד וזה בורר לו אחד כמו שיתבאר בסנהדרין.
+<b>גזירות ב"ד.</b> ענינו גזר דין.
+<b>אגרות של רשות.</b> כתבים ששולחין בני אדם זה לזה ממקום למקום:
+
+Mishnah 4
+
+<b>אין כותבין שטרי חוב במועד ואם אינו מאמינו כו':</b> אם אין לו מה יאכל כותב ומוכר כדי פרנסתו. והלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>הקובר את מתו ג' ימים קודם לרגל בטלה הימנו כו':</b> פסק ההלכה הקובר את מתו אפי' שעה אחת קודם הרגל בטלה ממנו גזירת שבעה.
+וענין <b>עולה ואינה מפסקת</b> שיחשבו מכלל שלשים ועולין למנין ואינו מפסיד האבילות. כי העיקר אצלנו דבר שבצנעא נוהג כגון תשמיש המטה ורחיצה בחמין ופריעת הראש כי כל זה אסור באבל ואפי' בשבת. אבל לרגל מפסיק עכ"פ ואין נוהגין בו דבר מאבילות.
+ו<b>אין עולין</b> לפי שכשישלמו שבעה ימי אבלות וחל הרגל אח"כ בטלה גזירת שלשים יום כמו שנזכר ולא נאמר כי מנין ימי הרגל בלבד תעלה למנין שלשים וכמו כן רגל אינו עולה למנין שבעה אבל נאמר שתבטל גזירת שבעה לגמרי כמו שיתבאר. ואם נקבר המת בתוך הרגל אינן נחשבין ימי הרגל מימי האבלות:
+
+Mishnah 6
+
+<b>ר"א אומר משחרב בית המקדש עצרת כשבת בו':</b> הלכה כחכמים באמרם עצרת כרגלים וכרבן גמליאל באמרו ראש השנה ויום הכפורים כרגלים. וכשקובר האדם מתו אפילו שעה אחת קודם חג המצות בטלה ממנו גזירת שבעה ושבעה ימי החג נחשבין ויחשב אחר הרגל ששה עשר יום להשלים שלשים יום. וכן אם קבר מתו אפילו שעה אחת קודם עצרת או לפני יום הכפורים וראש השנה יחשוב אחריהן ששה עשר יום לפי שהן כרגלים. ולפיכך כשנקבר לפניהם שבעה ימים בטלה ממנו גזירת שלשים. אבל מי שקבר מתו אפילו שעה אחת קודם חג הסוכות בטלה ממנו גזירת שבעה כדין כל רגל ושבעת ימי החג ושמיני של חג יעלו לו למנין שבעה ימים אחרים כי העיקר אצלינו שמיני של חג רגל בפני עצמו ולא ישארו אחר שמיני של חג אלא תשעה ימים מכל השלשים יום. והקובר את מתו ברגל אינו חייב באבלות עד יום האחרון של חג ר"ל יום טוב שני של שמיני עצרת ויתחיל למנות ממנו ואחר כך ששה ימים ויתחייב באותן הששה גזרת שבעה ואח"כ ימנה שלשים יום מיום שמת בו המת ויתחייב בשאר הדברים אחר המועד בגזירת שלשים. וגזירת שבעה היא מה שאגיד לך והוא. כי כל שבעה ימים חייב בכפיית המטה והוא שלא יהיה בביתו מטה אלא כפויה. ואסור בתשמיש המטה. ובנעילת הסנדל. ובעשיית מלאכה בגלוי. ובשאלת שלום. וברחיצה בחמין אפי' מקצת גופו וברחיצת כל גופו בצונן. ואסור בסיכה. ולקרות בתורה ובמשנה וגמרא. וחייב בעטיפת הראש רוצה לומר שיכסה ראשו ויעטה על שפם. ואסיר לשלול את הקרע. ואסור ליטול צפרניו בכלי וליטול שפמו ואפי' מעכב עליו בשעת האכילה. ואינו רשאי לכבס בגדיו. כל אלו הדברים הם חובה על האבל כל שבעה. ומה שאתה צריך לדעת כי יום ראשון אסור לו להניח תפילין ולאכול קדשים כמו שבארנו בפסחים. וחייב לישב על המטה כפויה על הארץ. ואינו אוכל משלו. ושלשה ימים הראשונים אסור בעשיית מלאכה ואפי' בסתר. ואם נותנין לו שלום אינו מחזיר אלא שיאמר להם אבל הוא. וגזירת שלשים ששה דברים והם. שלא יגלח שערו. ולא ילבש בגד לבן חדש מגוהץ ומוחלק. ואינו מאחה הקרע שקרע על המת. ואינו הולך בסחורה. וכן אמרי' בירושלמי על כל המתים אסור ללכת בסחורה עד שלשים יום. על אביו ועל אמו עד שיגערו בו חביריו ויאמרו לו לך עמנו. אסור לו לשתות במשתה מרעות כל שלשים יום. על אביו ועל אמו שנים עשר חדש. ואסור לישא אשה שניה ולשמש מטתו עמה והוא אמרם כל שלשים יום לנישואין. ויש בגזירת שבעה עשתי עשר דבר ובגזירת שלשים ששה:
+
+Mishnah 7
+
+<b>אין קורעין ולא חולצין ואין מברין אלא קרוביו של מת כו':</b> <b>אין מוליכין לבית האבל לא בטבלא בו':</b> אמרו אין קורעין אלא קרוביו של מת רוצה לומר בחולו של מועד. כי המשנה הזו מדברת בדברים שמותר לעשותן בחולו של מועד. אבל שלא בחולו של מועד. כל הרוצה לקרוע בגדיו ולחלוץ מנעליו אין מונעין אותו. ועוד זה שאמרנו שאין קורעין בחולו של מועד אלא הקרובים כשאין המת חכם או אדם כשר או אינו עומד בשעת נטילת נשמה כי העיקר אצלנו חכם שמת הכל קרוביו והכל קורעים עליו וכמו כן אדם כשר. ועוד יש לנו עיקר אחר כל העומד בשעת יציאת נשמה חייב לקרוע.
+ו<b>חולצין</b> ר"ל בכאן חליצת כתף.
+ו<b>קרוביו</b> הם החייבין באבלות. והם האחים כולם בין זכרים בין נקבות בין שבאו מאם בין שבאו מאב והבנים בין זכרים בין נקבות והבעל והאבות והאשה אלו כולם חייבין באבלות קצתם על קצתם. וקריעת הבגדים מכלל חיובי האבלות. וחיובי הקרע בדרך קצרה מה שאגיד לך. והוא שיקרע טפח מן הבגד העליון בלבד וקורע בכלי ואינו צריך להבדיל שפת הבגד ויש לו להכניס ידו בפנים תחת בגדיו וקורע ואינו חייב לקרוע אלא בתוך ז' ושולל לאחר ז' ומאחה לאחר ל' וכל זה חייב על כל המתים חוץ מאביו ואמו ורבו אבל על אביו ועל אמו ועל רבו שלמדו תורה קורע ואפילו לאחר ז' וקורע כל בגדיו עד שיתגלה לבו וקורע בידו ומבדיל קומי שפה וקורע מבחוץ ושולל לאחר שלשים יום ואינו מאחה לעולם ודע כי כל קריעה אינה אלא מעומד. ואם החליף בגדו הקרוע בבגד אחר אינו חייב לקרעו אע"פ שהוא בתוך שבעה אלא על אביו ועל אמו שלא יהיו עליו כל ז' אלא בגדים קרועים ובשבת מחזיר הקרע לאחריו.
+ו<b>מברין</b> הוא שעושים סעודה לאבלים לפי שהאבל אסור לאכול משלו יום ראשון כמו שבארנו. ואסור לאבל לישב ע"ג מטה כל ז' אלא בשבת לפי שהוא חייב בכפיית המטה כמו שבארנו והבאים להברותו ולנחמו אין מברין אותו בחוש"מ אלא על מטות זקופות כמו שהיו יושבין קודם על מטות זקופות
+וכן <b>טבלא</b> ו<b>אסקוטלא</b> ו<b>קנון</b> הם כלים חשובים כמו כלי כסף ודומיהם לפי שאינן מצויין אצל העניים ויתביישו ולפיכך התקינו שיהיו הכל מביאים בסלים של ערבה שהן נמצאים ביד העשיר והעני:
+
+Mishnah 8
+
+<b>אין מניחין את המטה ברחוב שלא להרגיל את ההספד כו':</b> <b>נשים במועד מענות אבל לא מטפחות בו':</b> ולא של נשים לעולם. ר"ל לא במועד ולא בחול. ושל איש אסרו אותו במועד בלבד שלא להרגיל את ההספד במועד על דרך שאמרנו בפרק ראשון ואין הלכה כר' שמעון:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Moed Katan/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Moed Katan/Hebrew/merged.txt
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--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Moed Katan/Hebrew/merged.txt	
@@ -0,0 +1,161 @@
+Rambam on Mishnah Moed Katan
+רמב"ם על משנה מועד קטן
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Moed_Katan
+This file contains merged sections from the following text versions:
+-Vilna edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה מועד קטן
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>משקין בית השלחין במועד ובשביעית בין ממעיין שיצא כו':</b> באה הקבלה כי חולו של מועד אסור בעשיית מלאכה והמשנה <small>[<small><b>הגהות הגרי"פ:</b></small> <small></small>תקרא מועד הימים שאנו קורין</small>] חולו של מועד [<small>והם</small>] הימים שבין כל מועד ומועד וקבלנו שיש מלאכות מיוחדות שמותר לעשותם במועד ומלאכות מיוחדות שאסור לעשותם במועד וזו היא כוונת המסכתא ומן הדברים שמותר לעשותם הם כל דבר שאם מניחים אותו לעשותו עד לאחר המועד יהיה לו הפסד גדול כמו השקאת הארץ הצמאה והיא הנקראת בלשון חכמים בית השלחין תרגום עיף משלהי מפני שהיא צמאה ברוב ואם יניחוה בלי מים יפסדו כל אילנותיה ובלבד שלא יהיה בהשקאתה טורח הרבה אבל אם יש בו עמל הרבה אסור לעשותו במועד ולפיכך אסור להשקות הארץ הצמאה במועד ממי הקילון וכיוצא בדבר והם המים המכונסים במקום נמוך לפי שצריך להשקות מהם בדלי ויש בו עמל הרבה וזהו ענין קילון כלומר בור עמוק. וכן מי גשמים שמתקבצים מהם אגמים וכשהגשמים פוסקים יתמו המים הבאים לאגמים ויצטרך להשקות מהם בדלי.
+ו<b>עוגיות</b> הוא שיחפור סביב עיקרי האילנות חפירות קטנות יתקבצו שם המים וכבר קדם לך בתעניות עג עוגה:
+
+Mishnah 2
+
+<b>רבי אלעזר בן עזריה אומר אין עושין כו':</b> אמת המים היא שוקת המים ואסור לחפור אותה בשנה שביעית לפי שהוא מתקן את הארץ שבצדה לזרע כי היא מתלחלחת בלחלוח המים ותצמיח. וכבר ידעת ונתבאר לך בשביעית כי כל שבחי הארץ והאילנות הם אסורין בשביעית שנאמר ושבתה הארץ. ומתקנין את המקולקלות פי' שיוסיף להעמיקן ויהיו מתוקנין כהוגן
+ו<b>קלקולי המים</b> מה שנפסד בבריכות המים מותר לתקנן ולהשוותם ואם רבים צריכים להם לאותן הבריכות כגון המעינות ששותין מהם רבים מותר לחפור אותן בחוש"מ.
+ו<b>כל צרכי הרבים</b> הם כגון קציצת הקוצים והשוואת הדרכים המקולקלים ובנין הגשרים ודוגמתן. והממונין יוצאין לעקור הכלאים בחולו של מועד כי שכירות העוקרו חובה על ב"ד לוקחין אותו השכירות מתרומת הלשכה ובני אדם בחולו של מועד בטלין ונשכרין בזול ויש בזה ריוח לתרומת הלשכה והלכה כחכמים:
+
+Mishnah 3
+
+<b>ראב"י אומר מושכין את המים מאילן לאילן כו':</b> מושכין את המים מאילן לאילן הוא שמושכין את המים מעקר אילן זה לעקר אילן אחר. ואם היתה כל השדה מטוננת מותר להשקותה כי אותה ההשקייה אינה נראית בו.
+ו<b>זרעים שלא שתו לפני המועד לא ישקום במועד</b> לפי שהם צריכים מים רבים. וכבר אמרנו כי כל דבר שיש בו עמל הרבה שאסור לעשותו והלכה כר' אליעזר בן יעקב:
+
+Mishnah 4
+
+<b>צדין את האישות ואת העכברים משדה האילן כו':</b> אישות הוא מין שרץ שאין לו עינים וזו הבריה מפסדת האילנות.
+ו<b>שדה הלבן</b> היו חורשים וזורעין אותו ואין בו אילנות ואסור לצוד אותן בשדה הלבן אלא א"כ הוא בקרוב לשדה האילן שמא ימשכו אותן האישות לשדה האילן ויפסידו אותו לפי שאין להם בשדה הלבן מה שיפסידו.
+ואמרם <b>כדרכו</b> הוא שיחפור חפירה בקרקע ותולה בה מצודה.
+ו<b>שלא כדרכו</b> הוא שיחפור אותה חפירה שלא כדרך חפירה והוא שתוקעין יתידות בקרקע ועוקרין אותן וישאר הקרקע חפור.
+ו<b>מקרין את הפרצה</b> הוא שמשים האבנים או הלבנים זו על גב זו ולא יטיח בטיט ולא יסיד בסיד וזה בכותל גינה אבל בכותל חצר אם נפרץ בונה כדרכו והלכה כחכמים:
+
+Mishnah 5
+
+<b>רבי מאיר אומר רואין את הנגעים בתחלה כו':</b> <b>ועוד אמר ר"מ מלקט אדם עצמות אביו ואמו כו':</b> כבר ידעת כי מן הנגעים שאמר השם בהם (ויקרא י״ג:ה׳) והסגירו הכהן שבעת ימים ומהם שאמר השם בהם (שם) והסגירו שבעת ימים שנית ומחלוקותם הוא בראייתו בהסגר שני רמ"א כ"א ראה אותו שטהר אומר לו טהור אתה ואם ראה אותו שנטמא שותק וזהו ענין אמרו להקל אבל לא להחמיר. וחכמים למידים ממאמרו לטהרו או לטמאו דכיון שראהו על כל פנים יש לו לדון ולומר טהור או טמא ואין לו לשתוק. ולפיכך אינו רואה במועד כדי שלא יטמאנו וידאג במועד והשם אמר (דברים ט״ז:י״ד) ושמחת בחגך. וכך אין סופדין את המת ל' יום קודם המועד כדי שלא יבא המועד והוא מתאנח ודואג מפני התעוררות אבילותו ואין הלכה כר"מ בשתי ההלכות:
+
+Mishnah 6
+
+<b>אין חופרין כוכין וקברות במועד אבל מחנכין כו':</b> כוכין הוא שחופרין בקרקע קברים.
+ו<b>קברות</b> הוא שבונין קבר על גבי קרקע ואסור לעשות קבר לקבור בו את המת לאחר המועד
+ו<b>מחנכין</b> הוא שיוסיף באורך הקבר וברחבו אחר שהיתה חפורה.
+ו<b>נברכת</b> היא חפירה כאותן ששורין בו את הפשתן ודומיהן ואין הלכה כרבי יהודה:
+
+Mishnah 7
+
+<b>אין נושאין נשים במועד לא בתולות ולא אלמנות כו':</b> אמרו מפני ששמחה היא לו הטעם לאסור לישא אשה במועד כי העיקר אצלנו אין מערבין שמחה בשמחה ולפיכך אין לערב שמחת הרגל בשמחה אחרת.
+ו<b>תכשיטי אשה</b> הוא שתכחול עיניה ותעשה משערותיה עבותות כדי שלא יתפזרו ותשים בפניה צבע כדי שתראה אדומה ותסיר השער ממקומות מגופה ואפי' בתער וכל הדומה לזה מותר במועד. והיה מנהג הנערות הקטנות שלהם כשהיו קרובות לבגרות שהיו טופלות בשרם בסיד וכיוצא מן הדברים שיחממו הבשר כדי להביא דם נדותן והיו נותנין עמו סממנים אחרים כדי לפתוח נקבי הגוף הקטנים כדי להשיר את השער ור' יהודה היה אוסר זה במועד למה שיש בו מן הטינוף ואין הלכה כר' יהודה:
+
+Mishnah 8
+
+<b>ההדיוט תופר כדרכו והאומן מכליב ומסרגין כו':</b> ההדיוט הוא מי שאינו בקי במלאכת התפירה וגדרו כאן הוא שאינו יכול לכוין אמרא בשפת חלוקו בשעת חתוך הבגדים.
+ו<b>מכליב</b> הוא שתופר תפירה שאינה שוה אלא כשיני הכלב.
+ו<b>מסרגין את המטות</b> הוא שמותחין חבלים באורך וברוחב בארבע כרעי המטה.
+ומה שאמר <b>ר' יוסי אומר אף ממתחין</b> ר"ל ממתחין אבל לא מסרגין וממתחין הוא שמותחין אותן כשהן רפות עד שיתמתחו בחוזק ויתקשו כמו היתרים המתוחים ואין הלכה כרבי יוסי:
+
+Mishnah 9
+
+<b>מעמידין תנור וכירים ורחיים במועד כו':</b> מכבשין פירושו מנקרין הרחיים ואין הלכה כרבי יהודה:
+
+Mishnah 10
+
+<b>עושין מעקה לגג ולמרפסת מעשה הדיוט כו':</b> מעשה הדיוט כמו שקדם זכרו שיתן האבנים זו על גב זו בלא טיט.
+ו<b>שפין את הסדקין</b> פי' ששפין ומחליקין הסדקין של גג כדי שילכו המים ולא ירדו לבית דרך אותן סדקין.
+ואמרו <b>ומעגילין אותן</b> כעין מעגלה ביד או ברגל אבל לא במחלצים ומחלצים כלי ברזל שהבנאים מחליקין בו ובלשון עברי מקצוע.
+ו<b>ציר הדלת</b> ידועה היא כמו עלי המכתש של ברזל והוא קטן.
+ו<b>צינור</b> ידוע.
+ו<b>מנעול</b> דבר שסוגרים בו הדלתות.
+ופי' <b>שלא יכוין מלאכתו במועד</b> שלא יתעצל קודם המועד במלאכתו ויתכוין לעשותה במועד:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>מי שהפך את זיתיו ואירעו אבל או אונס כו':</b> רצה לומר שהטעוהו שלא עמדו האומנים בתנאם עמו.
+ואמר <b>לאחר המועד</b> ולא אמר אחר האבל ללמדך שהדברים שאסור לאדם לעשות בידיו בימי אבלו כמו הפיכת זיתיו שהוא מותר לעשותן בחולו של מועד.
+ו<b>קורה ראשונה</b> שיטחנו הזיתים הטחינה הראשונה בלבד.
+ו<b>זולף</b> הוא שיגרוף אותם מן הבור.
+ו<b>גומר</b> הוא שיסחוט הזיתים כדי שיצא מהם כל השמן.
+ו<b>גף</b> הוא שיסתום פי החבית והלכה כרבי יוסי:
+
+Mishnah 2
+
+<b>וכן מי שהיה יינו בתוך הבור ואירעו כו':</b> לימודים פי' שיכסה אותם בנסרים והלכה כרבי יוסי:
+
+Mishnah 3
+
+<b>מכניס אדם פירותיו מפני הגנבים ושולה כו':</b> פי' יאבדו שב"ד מאבדין לו כל אותו הממון ועושין אותו הפקר:
+
+Mishnah 4
+
+<b>אין לוקחין בתים עבדים ובהמה אלא לצורך המועד כו':</b> <b>אין מפנין מבית לבית אבל מפנה כו':</b> מבית לבית פי' מבית זה לבית אחר
+ואמר <b>מפנה הוא לחצרו</b> רצה לומר שמפנה אותן לבית אחר שבאותו חצר וכשהכלים הם לצורך המועד כגון כרים וכסתות ומצעות וכלי אכילה ושתיה מביאין אותן מבית האומן:
+
+Mishnah 5
+
+<b>מחפין את הקציעות בקש ר' יהודה אומר כו':</b> מעבין פי' שנותנין אותם זו על גב זו והוא קרוב ללשון ערבי וכן אמרו בפירות העושה אותן כמין כרי. ודשושות מוכרי החטים גריסים.
+ו<b>גרוסות</b> מוכרי פולין גריסין. וכבר ידעת כי הפולין הטחונים נקראין גריסין
+ורבי יוסי אומר <b>הן החמירו על עצמן</b> שאינן מוכרין לעולם ואפי' בצנעא ואין טוחנין ואין הלכה כר' יהודה ואין הלכה כרבי יוסי:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ואלו מגלחין במועד הבא ממדינת הים בו':</b> מה שאסרו על כל אדם הגילוח וכבוס הבגדים במועד כדי שלא יתכוונו לאחר גילוחן וכבוס בגדיהם עד חולו של מועד שיהיו בטלים ממלאכתם ויבא יום טוב ראשון והם מנוולין ואינן מתקשטין ליום טוב
+ו<b>הבא ממדינת הים</b> בתנאי שיפרש לים בסחורה או בדבר הצריך. אבל אם הפריש להשתעשע בלבד לא לעסק אחר אסור לגלח.
+ו<b>מנודה</b> אסור לגלח בימי נידויו.
+ו<b>מי שנשאל לחכם</b> הוא מי שנשבע שלא יגלח זמן ידוע ולא נזדמן לו חכם שיתיר לו נדרו אלא בתוך המועד. וכבר ידעת דין התורה בתגלחת נזיר ומצורע.
+ו<b>העולה מטומאתו לטהרתו</b> כמו מי שהיה טמא בי"ט ולא שלמו ימי טהרתו אלא בתוך המועד כגון טמא מת או בא על נדה וכיוצא בו:
+
+Mishnah 2
+
+<b>ואלו מכבסין במועד הבא ממדינת הים ומבית השביה כו':</b> מטפחות הספג. הם הרדידים שמנגבין בהם הידים. וזה האיסור אינו אלא בבגדים שאינן של פשתן אבל בגדי פשתן בלבד מותר לכבסן במועד לפי שהם מתלכלכין מהרה כי אפי' הכבוסים קודם יום טוב צריכין לכבס אפילו בחולו של מועד. ומי שאין לו אלא חלוק אחד מותר לכבסו במועד מאיזה מין שיהיה הבגד:
+
+Mishnah 3
+
+<b>ואלו כותבין במועד קידושי נשים גיטין ושוברין כו':</b> שוברין. שטרי המחילות והחלוקות הנופלות בין בני אדם הנושאין ונותנין זה בזה.
+<b>דייתיקי.</b> הוא מין ממיני המתנות וחלוק זה המלה דא תהא למיקם ולהיות והיא מתנת שכיב מרע האחרונה שהוא סומך עליה בסוף.
+<b>ופרוזבול.</b> כבר נתבאר דברו במסכת שביעית.
+<b>אגרות שום.</b> הם שומא ששמים ב"ד קרקע ומעריכין אותה לבעל חובו.
+<b>אגרות מזון.</b> הם שמוכרין בית דין הקרקע למזון האשה והבנות וכותבין בזה מעשה בית דין.
+ו<b>שטרי ברורין.</b> כמו שבארנו זה בורר לו אחד וזה בורר לו אחד כמו שיתבאר בסנהדרין.
+<b>גזירות ב"ד.</b> ענינו גזר דין.
+<b>אגרות של רשות.</b> כתבים ששולחין בני אדם זה לזה ממקום למקום:
+
+Mishnah 4
+
+<b>אין כותבין שטרי חוב במועד ואם אינו מאמינו כו':</b> אם אין לו מה יאכל כותב ומוכר כדי פרנסתו. והלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>הקובר את מתו ג' ימים קודם לרגל בטלה הימנו כו':</b> פסק ההלכה הקובר את מתו אפי' שעה אחת קודם הרגל בטלה ממנו גזירת שבעה.
+וענין <b>עולה ואינה מפסקת</b> שיחשבו מכלל שלשים ועולין למנין ואינו מפסיד האבילות. כי העיקר אצלנו דבר שבצנעא נוהג כגון תשמיש המטה ורחיצה בחמין ופריעת הראש כי כל זה אסור באבל ואפי' בשבת. אבל לרגל מפסיק עכ"פ ואין נוהגין בו דבר מאבילות.
+ו<b>אין עולין</b> לפי שכשישלמו שבעה ימי אבלות וחל הרגל אח"כ בטלה גזירת שלשים יום כמו שנזכר ולא נאמר כי מנין ימי הרגל בלבד תעלה למנין שלשים וכמו כן רגל אינו עולה למנין שבעה אבל נאמר שתבטל גזירת שבעה לגמרי כמו שיתבאר. ואם נקבר המת בתוך הרגל אינן נחשבין ימי הרגל מימי האבלות:
+
+Mishnah 6
+
+<b>ר"א אומר משחרב בית המקדש עצרת כשבת בו':</b> הלכה כחכמים באמרם עצרת כרגלים וכרבן גמליאל באמרו ראש השנה ויום הכפורים כרגלים. וכשקובר האדם מתו אפילו שעה אחת קודם חג המצות בטלה ממנו גזירת שבעה ושבעה ימי החג נחשבין ויחשב אחר הרגל ששה עשר יום להשלים שלשים יום. וכן אם קבר מתו אפילו שעה אחת קודם עצרת או לפני יום הכפורים וראש השנה יחשוב אחריהן ששה עשר יום לפי שהן כרגלים. ולפיכך כשנקבר לפניהם שבעה ימים בטלה ממנו גזירת שלשים. אבל מי שקבר מתו אפילו שעה אחת קודם חג הסוכות בטלה ממנו גזירת שבעה כדין כל רגל ושבעת ימי החג ושמיני של חג יעלו לו למנין שבעה ימים אחרים כי העיקר אצלינו שמיני של חג רגל בפני עצמו ולא ישארו אחר שמיני של חג אלא תשעה ימים מכל השלשים יום. והקובר את מתו ברגל אינו חייב באבלות עד יום האחרון של חג ר"ל יום טוב שני של שמיני עצרת ויתחיל למנות ממנו ואחר כך ששה ימים ויתחייב באותן הששה גזרת שבעה ואח"כ ימנה שלשים יום מיום שמת בו המת ויתחייב בשאר הדברים אחר המועד בגזירת שלשים. וגזירת שבעה היא מה שאגיד לך והוא. כי כל שבעה ימים חייב בכפיית המטה והוא שלא יהיה בביתו מטה אלא כפויה. ואסור בתשמיש המטה. ובנעילת הסנדל. ובעשיית מלאכה בגלוי. ובשאלת שלום. וברחיצה בחמין אפי' מקצת גופו וברחיצת כל גופו בצונן. ואסור בסיכה. ולקרות בתורה ובמשנה וגמרא. וחייב בעטיפת הראש רוצה לומר שיכסה ראשו ויעטה על שפם. ואסיר לשלול את הקרע. ואסור ליטול צפרניו בכלי וליטול שפמו ואפי' מעכב עליו בשעת האכילה. ואינו רשאי לכבס בגדיו. כל אלו הדברים הם חובה על האבל כל שבעה. ומה שאתה צריך לדעת כי יום ראשון אסור לו להניח תפילין ולאכול קדשים כמו שבארנו בפסחים. וחייב לישב על המטה כפויה על הארץ. ואינו אוכל משלו. ושלשה ימים הראשונים אסור בעשיית מלאכה ואפי' בסתר. ואם נותנין לו שלום אינו מחזיר אלא שיאמר להם אבל הוא. וגזירת שלשים ששה דברים והם. שלא יגלח שערו. ולא ילבש בגד לבן חדש מגוהץ ומוחלק. ואינו מאחה הקרע שקרע על המת. ואינו הולך בסחורה. וכן אמרי' בירושלמי על כל המתים אסור ללכת בסחורה עד שלשים יום. על אביו ועל אמו עד שיגערו בו חביריו ויאמרו לו לך עמנו. אסור לו לשתות במשתה מרעות כל שלשים יום. על אביו ועל אמו שנים עשר חדש. ואסור לישא אשה שניה ולשמש מטתו עמה והוא אמרם כל שלשים יום לנישואין. ויש בגזירת שבעה עשתי עשר דבר ובגזירת שלשים ששה:
+
+Mishnah 7
+
+<b>אין קורעין ולא חולצין ואין מברין אלא קרוביו של מת כו':</b> <b>אין מוליכין לבית האבל לא בטבלא בו':</b> אמרו אין קורעין אלא קרוביו של מת רוצה לומר בחולו של מועד. כי המשנה הזו מדברת בדברים שמותר לעשותן בחולו של מועד. אבל שלא בחולו של מועד. כל הרוצה לקרוע בגדיו ולחלוץ מנעליו אין מונעין אותו. ועוד זה שאמרנו שאין קורעין בחולו של מועד אלא הקרובים כשאין המת חכם או אדם כשר או אינו עומד בשעת נטילת נשמה כי העיקר אצלנו חכם שמת הכל קרוביו והכל קורעים עליו וכמו כן אדם כשר. ועוד יש לנו עיקר אחר כל העומד בשעת יציאת נשמה חייב לקרוע.
+ו<b>חולצין</b> ר"ל בכאן חליצת כתף.
+ו<b>קרוביו</b> הם החייבין באבלות. והם האחים כולם בין זכרים בין נקבות בין שבאו מאם בין שבאו מאב והבנים בין זכרים בין נקבות והבעל והאבות והאשה אלו כולם חייבין באבלות קצתם על קצתם. וקריעת הבגדים מכלל חיובי האבלות. וחיובי הקרע בדרך קצרה מה שאגיד לך. והוא שיקרע טפח מן הבגד העליון בלבד וקורע בכלי ואינו צריך להבדיל שפת הבגד ויש לו להכניס ידו בפנים תחת בגדיו וקורע ואינו חייב לקרוע אלא בתוך ז' ושולל לאחר ז' ומאחה לאחר ל' וכל זה חייב על כל המתים חוץ מאביו ואמו ורבו אבל על אביו ועל אמו ועל רבו שלמדו תורה קורע ואפילו לאחר ז' וקורע כל בגדיו עד שיתגלה לבו וקורע בידו ומבדיל קומי שפה וקורע מבחוץ ושולל לאחר שלשים יום ואינו מאחה לעולם ודע כי כל קריעה אינה אלא מעומד. ואם החליף בגדו הקרוע בבגד אחר אינו חייב לקרעו אע"פ שהוא בתוך שבעה אלא על אביו ועל אמו שלא יהיו עליו כל ז' אלא בגדים קרועים ובשבת מחזיר הקרע לאחריו.
+ו<b>מברין</b> הוא שעושים סעודה לאבלים לפי שהאבל אסור לאכול משלו יום ראשון כמו שבארנו. ואסור לאבל לישב ע"ג מטה כל ז' אלא בשבת לפי שהוא חייב בכפיית המטה כמו שבארנו והבאים להברותו ולנחמו אין מברין אותו בחוש"מ אלא על מטות זקופות כמו שהיו יושבין קודם על מטות זקופות
+וכן <b>טבלא</b> ו<b>אסקוטלא</b> ו<b>קנון</b> הם כלים חשובים כמו כלי כסף ודומיהם לפי שאינן מצויין אצל העניים ויתביישו ולפיכך התקינו שיהיו הכל מביאים בסלים של ערבה שהן נמצאים ביד העשיר והעני:
+
+Mishnah 8
+
+<b>אין מניחין את המטה ברחוב שלא להרגיל את ההספד כו':</b> <b>נשים במועד מענות אבל לא מטפחות בו':</b> ולא של נשים לעולם. ר"ל לא במועד ולא בחול. ושל איש אסרו אותו במועד בלבד שלא להרגיל את ההספד במועד על דרך שאמרנו בפרק ראשון ואין הלכה כר' שמעון:
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+Rambam on Mishnah Pesachim
+רמב"ם על משנה פסחים
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rambam on Mishnah Pesachim
+
+
+
+Chapter 1
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+Chapter 2
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+Chapter 3
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+Chapter 4
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+Chapter 5
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+Chapter 6
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+Chapter 7
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+Chapter 8
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+Chapter 9
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+
+Chapter 10
+
+
+
+Mishnah 1
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+
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+Mishnah 2
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+
+
+Mishnah 3
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+Charoset is mixture which has acidity in it and something similar to straw, and this is memory of the mortar. And we make it like this: Soak figs or dates and cook them and pound them until they are wet and knead them with spikenard or hyssop or something similar, without grinding them. And Rabbi Eliezer said that charoset is a mitzvah and in his opinion, one would need to say a blessing "who has commanded about eating charoset" and that is not the halakha. 
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diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Pesachim/English/Translation by Rabbi Robert Alpert, 2023.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Pesachim/English/Translation by Rabbi Robert Alpert, 2023.txt
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+Rambam on Mishnah Pesachim
+רמב"ם על משנה פסחים
+Translation by Rabbi Robert Alpert, 2023
+https://www.sefaria.org/texts
+
+Rambam on Mishnah Pesachim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+The searching for the Hametz/leaven should not be other than on the night of the fourteenth [of Nisan] even though Hametz is not forbidden to eat until midday of the fourteenth [of Nisan] as will be explained (in Mishnah 4). And they (i.e., the Rabbis) established/ordained this because the light of the candle at night is pleasant to search and for examination (see Tractate Pesahim 8a), and all people are in their homes at that time (see Tractate Pesahim 4a). And the night is called אור in the manner that several things are called by their opposite (see the Jerusalem Talmud Tractate Peah, Chapter 8, Halakha 5 and the commentary of Maimonides to Tractate Sheviit, Chapter 3, Mishnah 1), and it (i.e., the Mishnah) did this order to speak in a pleasant and exalted language (see Tractate Pesahim 3a), and there should not be the opening of the book (i.e., the tractate) in the name of absence/lack of that which is absence/lacking, meaning to say, the darkness.
+ומרתף (storeroom/cellar where vessels are stored in rows and layers) – it is the name of a wine storeroom. But this Mishnah has an emendation, and is to be corrected as such: Every place where they don’t bring in Hametz into it (see Tractate Pesahim 8b) does not require examination/checking, but storehouses of wine and oil do not require examination/searching. So, for what reason does the Mishnah state: “Two rows in the storeroom, etc.?” Describe for yourself a house filled with arched, pointed vessels/jugs of wine, lengthwise ten jugs and widthwise ten, and at its height ten – each jug/arched pointed vessel at the side of its neighbor until there would be one-thousand jugs. The School of Shammai states that we examine/check the rows that are opposite the opening to length and its width which are one-hundred jugs, and similarly, the rows that are opposite the ceiling of the house lengthwise and widthwise which are one-hundred jugs, and this is the matter that it (i.e., the Mishnah) states: "שתי שורות על פני כל המרתף". But the School of Hillel states: examine only twenty jugs which are two rows one underneath the other opposite the opening of the storeroom/cellar from above that are adjacent to the ceiling, and this is the matter of it (i.e., the Mishnah) saying: "שתי שורות החיצונות שהן העליונות."
+
+Mishnah 2
+
+גררה – JIRAT (i.e., that drags/pulls, takes it – that a person drags a bed, chair or a bench from the cuttings of the carpenter’s – see Tractate Shabbat 22a) [and the word] וחולדה/ALKALAD (a known creeping insect from the family of rodents that is a bit larger than a mouse).
+
+Mishnah 3
+
+בתוך המועד ואחר המועד – meaning to say within the days of the Festival [of Passover] and after the days of he Festival (see Maimonides in the Laws of Hametz and Matzah, Chapter 3, Halakha 5, and not as Rashi explained – at the time of the burning. See also the Tosafot, Tractate Pesahim 10b, s.v., ואם). And the advantage/benefit of the search after the Festival [of Passover] is in order to remove it so that he will not derive benefit from it because the general principle among us is that (see Tractate Pesahim, Chapter 2, Mishnah 2 – Tractate Pesahim 28a) leavened matter over which Passover has passed (which had been in the house during Passover) is prohibited to derive benefit from it. And it states (i.e., in the Mishnah): "ומה שהוא משייר", it returns to the beginning of the subject matter and it states that on the eve of the fourteenth day [of Nisan] we search/examine for Hametz, and that which remains we place in privacy until the time for its prohibition arrives, because he placed it in a removed state and he found that it is missing something from what he placed, he needs another search/examination, for we state that it is obvious that a mole dragged it (see The Laws of Hametz and Matzah, Chapter 3, Halakha 2, and Tractate Pesahim 9b). And the reason for the dispute between Rabbi Yehuda and the Sages is that Rabbi Yehuda states – that if he did not search [for Hametz] at the time of the burning/ridding [of the Hametz] which is the hour of the prohibition of the Hametz, he does not check at all as a decree that perhaps he will eat from it (see Talmud Pesahim 11a). But the Sages did not decree this because they state that he himself will search after it to burn it, he will surely eat from it. And therefore they (i.e., the Sages) say that he should search during the Intermediate Days or after the Festival. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+It stated [in the Torah] (Exodus 12:19): “No leaven shall be found in your homes for seven days”, we learned from here that the obligation to absolutely get rid of/burn the Hametz before the seven days [of Passover (according to the Torah) (see Tractate Pesahim 5a), in order that the seven days, from their beginning until their end one will not find leaven in them (i.e., their homes) and it said (in the Torah – Exodus 12:15): “on the very first day you shall remove leaven from your homes”, here we knew that it is the fourteenth day [of Nisan], and it was appropriate to have the burning/removal of Hametz from the beginning of the fourteenth day [of Nisan], were it not for the fact that it states (Exodus 12:15): “on the very first day,” for [the word] "אך" is nothing other than a limitation, as if It is limited and stated this – that it (i.e., the verse from the Torah) states that this is on the first day is not from the beginning of the day but from part of it. And it follows from the hints to this accepted general principle to state that the burning/ridding of Hametz during part of the fourteenth day [of Nisan] is what it (i.e., the Torah), may it be exalted (Exodus 34:25): “You shall not offer the blood of My sacrifice with anything leavened,” and it comes through the received tradition that this is the partial [part], from the beginning of the seventh hour (like Rava in Tractate Pesahim 5a and see folio 58a). And everyone agrees that from the beginning of the sixth hour it is prohibited from their words (i.e., the Rabbis), distancing [itself] from the prohibition of the Torah. And the dispute of Rabbi Meir and Rabbi Yehuda, that Rabbi Meir says that one can eat at any time where it is permissible for him to feed, and Rabbi Yehuda states that a person should not eat during the fifth hour as a decree because of [the possibility of] a cloudy day (see Tractate Pesahim 12b and so has Maimonides decided in The Laws of Hametz and Matzah, Chapter 1, Halakha 9), where it is possible that an error could occur in the time. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+It will be explained to you that the Thanksgiving sacrifice has forty Hallot/loaves (see Tractate Menahot 77a), and on account of their increase, they are invalidated/unfit by being kept overnight. And they would take two from those loaves and make of them as he (i.e., Rabbi Yehuda) states [in the Mishnah]. But the Halakah is no according to Rabban Gamaliel.
+
+Mishnah 6
+
+The primary sources of ritual uncleanness are classified at the beginning of Seder/the Order of Taharot (Chapter 1 of Tractate Kelim) and from there you will know them. For all who touches/comes in contact with one of the primary causes of Levitical uncleanness is called a “first-degree [of ritual uncleanness]”, and a person who touches/comes in contact with a “first-degree [of ritual uncleanness]” is called a “second-degree [of ritual uncleanness],” and a person who touches a “second-degree [of ritual uncleanness]” is called a “third-degree [of ritual uncleanness],” and a person who touches a “third-degree [of ritual uncleanness]” is called a “fourth-degree [of ritual uncleanness].” But sometimes, we call the “first-degree [of ritual uncleanness]” the offspring of uncleanness, because it is of traceable descent to the primary source of Levitical uncleanness, and the “second-degree” is the offspring of the offspring of ritual uncleanness. And in this manner, we double [the usage of] the word “offspring with the “third-degree” and “fourth-degree” [of ritual uncleanness]. And sometimes we call the “first-degree” and “second-degree” and “third-degree” and “fourth-degree” of ritual uncleanness the offspring of uncleanness because all of them are subspecies of the primary source of ritual defilement.
+And it is stated [in the Mishnah] here "ולד הטומאה"/the offspring of uncleanness, meaning to say, the offspring of offspring of uncleanness. And know that meat that touched with the offspring of the offspring of uncleanness is third-degree of ritual uncleanness, but meat that was defiled through a primary source of ritual uncleanness is first-degree [of ritual uncleanness] and when the third-degree [of ritual uncleanness] would touch a first degree, it returns to become second-degree [of ritual uncleanness] as I have explained to you that all who touch first-degree [of ritual uncleanness] become second-degree [of ritual uncleanness]. And this Halakha announces to you that what is third-degree [of ritual uncleanness] it is permissible to make it second-degree [of ritual uncleanness], and this is the subject matter of what it says [in the Mishnah[: "אע"פ שמוסיפין לו טומאה על טומאתו" because it (i.e., the meat) was third-degree [of ritual uncleanness] and it made it second-degree [of ritual uncleanness] (see Tractate Pesahim 14a), and this defilement that was added to is not other than from the Rabbis, but according to the Torah, the general principle with us is that food does not defile foo, for it is stated regarding the defilement of food that it is impure (see Leviticus 11:38 – “but if water is put on the seed and any part of a carcass falls upon it, it shall be impure to you”), and the accepted tradition comes that it is impure and does not make something similar to it [impure] (see Tractate Pesahim 14a), meaning to say that it doesn’t defile another food, but according to the Rabbis, food defiles [other] food and therefore that which is third-degree [of ritual uncleanness] becomes second-degree [of ritual uncleanness], and Rabbi Akiva added upon this and said that something that is third-degree [of ritual uncleanness] it is permitted to make it first-degree as I will explain for something who is defiled through contact with a corpse is within the primary sources of ritual uncleanness, and a person who touches/comes in contact with a corpse becomes a primary source of ritual uncleanness, and a person who comes in contact with/touches a primary source of ritual uncleanness becomes a first-degree of ritual uncleanness, and similarly a second-degree and third-degree and fourth-degree. But if the thing that touched/came in contact with the corpse were vessels, they are not made a primary source of ritual uncleanness, but they are accounted from them first and second-degree [of ritual uncleanness], but rather, their law is made like the law of the corpse itself, and a person who touches those vessels is impure for a seven-day period and it becomes a primary source of ritual impurity and from it we count first-degree and second-degree [of ritual impurity, and we learn from it what god said (Numbers 19:16): “a person who was killed or died naturally,[or human bone, or a grave, shall be impure seven days],” and the received tradition that [a person] who was killed by a sword is like a someone slain (see Tractate Pesahim 14b, 19b 79a, [Tractate] Shabbat 101b, [Tractate] Nazir 53b, [Tractate] Hullin 3a), and similarly the rest of metal vessels and vessels which require only rinsing in order to be restored to Levitical cleanness, their law is like the law of the sword. It is found that the law of vessels is more stringent that that of a human person forever in regard to defilement through a corpse with one degree, for if a person touched a corpse, the person becomes a primary source of ritual impurity without any doubt, and if another person touched him (i.e., the person who had come in contact with a corpse), that other person becomes first-degree [of ritual impurity] like we explained at the beginning of our words. And if vessels touched/came in contact with that same person who was defiled by a corpse that he is a primary source of ritual impurity, they are not made first-degree [of ritual impurity] but rather they are made a primary source of ritual impurity (see Numbers 31:24: “On the seventh day you shall wash your clothes and be pure”) and from them we begin to count first-degree and second-degree. And the general rules of all of this will be explained along with their proofs in depth at the beginning of Tractate Ahilot. And it is stated here [in this Mishnah], נר , meaning to say, a metal candle/light that has the laws of the vessels that we have explained, but not a candle/light of earthenware, because of the general principle with us – that an earthenware vessel cannot become a primary source of ritual impurity ever like it will be explained in the Tractate Kelim. And if a candle/light of metal touched a person defiled by corpse who is a primary source of ritual impurity, that candle cannot become first-degree [of ritual impurity] but rather becomes a primary course of ritual impurity as we have explained.
+ושמן שנפסל בטבול יום – is third-degree [of ritual impurity] as will be explained in Tractate Tevul Yom (Chapter 2, Mishnah 1), and when it is placed on the candle that was mentioned, it becomes first-degree [of ritual impurity] because the candle is a primary source of ritual impurity as we have explained, and it (i.e., the Mishnah) permitted to make something third-degree [of ritual impurity] first-degree [of ritual impurity]. But Rabbi Akiva required that the candle be a primary source [of ritual impurity] in order that the oil would be first-degree [of ritual impurity] and it would defile things similar to it from the Torah, because he holds that impure liquids defile another food according to the Torah, but if he would think that they are according to the Rabbis like they are according to the Halakha, and it would be enough for him with defilement of the Rabbis, it would be enough that the candle would be of earthenware, because the liquids alone whether they were defiled by a primary source [of ritual impurity] or by first-degree [of ritual impurity] or by second-degree [of ritual impurity], they are made first-degree [of ritual impurity] from the Rabbis, and this will be explained in its place in Seder Taharot. And these two matters are correct because they are testimony that they gave in what they saw. And this matter was brought here because it speaks about two ritually impure Hallot/loaves from the bread of Thanksgiving which are holy and burned.
+
+Mishnah 7
+
+Rabbi Meir holds that ritually impure liquids defile liquids like them only according to the Rabbis. But Rabbi Yossi holds that ritually impure liquids defile liquids like them according to the Torah (according to Rabbi Yermiah – see Tractate Pesahim 15b). But the principles of their argument will be explained in Tractate Taharot. But both of them agree that what was said above [in the Mishnah – see also Tractate Eduyot, Chapter 2, Mishnah 1]:"לא נמנעו מלשרוף את הבשר שנטמא בולד הטומאה שהוא בשר שנטמא" במשקין טמאין,/in impure liquids (“they never refrained from burning meat which had been made unclean by an offspring of uncleanness which had been made by a primary source of ritual uncleanness”). It is found that this meat, according to Rabbi Meir is an “offspring” according to the Rabbis because he holds like I explained to you that the impurity of liquids defiles others, according to the Rabbis. But according to Rabbi Yossi it is an “offspring” according to the Torah, as we explained his thinking. And since Rabbi Meir thought that Rabbi Hanina permitted burning the offspring of something ritually unclean according to the Rabbis with first-degree [of ritual impurity] according to the Torah , he stated from the words of Rabbi Hanina in their dispute with Rabbi Akiva: “We heard that is permissible to burn ritually pure heave-offering with that which is impure, because the offspring of the Rabbis concerning that which is first-degree [of ritual impurity] according to the Torah, there is no difference between this and what is ritually pure.
+ר' יוסי אינה היא המדה /Rabbi Yossi said – this is not the right argument/conclusion [to draw by analogy from the opinions of Rabbi Hanina and Rabbi Akiva], for Rabbi Yossi holds as we stated that this meat is ritually impure from the Torah. And therefore he said to him: if we permitted to burn something with a more stringent ritual defilement with something impure of a more lenient ritual defilement, we will permit the burning of something ritually pure with something ritually impure. It is found that the burning of ritually pure heave-offering with the impure, according to Rabbi Meir, according to his reasoning is the argument/conclusion. And further, Rabbi Yossi said to him, that even if Rabbi Yehoshua is the lenient one, he doesn’t permit to burn the ritually pure with the ritually impure, and he didn’t permit anything than to burn something held in suspense with that which is impure. And matters of what we do with the heave-offering held in suspense if they came in contact with it will be explained to you in Tractate Taharot. But Rabbi Yossi states that the fourteenth [of Nisan] that occurs on the Sabbath where we need to burn everything from before the Sabbath, we don’t burn other than that which is ritually impure by itself and that which is ritually pure by itself and that which is held in suspense by itself. And the Halakha is according to Rabbi Yossi when he said: We don’t burn the ritually pure with the ritually impure. But the impurity of liquids to defile others is Rabbinic according to Rabbi Meir.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+This Mishnah is according to Rabban Gamaliel (Tractate Pesahim 21a) that his opinion was expressed earlier that he said (Tractate Pesahim, Chapter 1, Mishnah 5) that "חולין כל ארבע ותרומה כל חמש" /non-sacred produce [is eaten] all the [first] four hours [of the Eve of Passover] and heave-offering [is eaten] all the [first] five hours [of the Eve of Passover], and here he stated, any time that the Kohen eats heave-offering an Israelite is permitted to feed his animal. And this is correct, meaning to say that it is permitted for him to derive benefit with leaven during the fifth hour [of the day] even though he himself does not eat it as we have explained.
+And it states [in the Mishnah]: "לבהמה לחיה ולעופות", in order to include all kinds of living creatures for all the changes of their natures in eating, because there are from them [things that are] hidden from what remains for him and from them that which he scatters it and things similar to this.
+And what that it (i.e., the Mishnah) designates: "ומוכרו לנכרי", because the School of Shammai states that a person should not sell his Hametz to a non-Jew unless he knows regarding that it will be completed prior to [the start of] Passover, therefore, it announces to you that this matter is superseded.
+And he wishes to say when it (i.e., the Mishnah) states, "מותר בהנאה", that if he burned the Hametz prior to the time of the removal [of the Hametz, it is permitted to him to benefit from its coals and that which is used for kindling/charcoal on Passover (see also the Laws of Hametz and Matzah, Chapter 3, Halakha 11).
+And it states [in the Mishnah]: "עבר זמנו אסור בהנאתו" -even during the sixth hour which is according to the Rabbis for he is indeed prohibited to derive benefit like the other prohibitions of benefit ffromteh Torah, even if he betrothed a woman with leaven in the sixth hour [of the day on the Eve of Passover], we are not concerned about his Kiddushin/betrothal, and even if that leaven also was according to the Rabbis (see The Laws of Matrimony, Chapter 5, Halakha 1), as for example wheat that was mixed or flour that was moist and things similar to it.
+And it states [in the Mishnah]: "לא יסיק בו תנור וכירים" – meaning to say, that if he burned it at its proper time, he should not start a fire in the oven with it at the time of its burning, for he surely benefits from this removal [of the Hametz] and this is prohibited. And there the broken pieces are crumbs, and the explanation of [the word] "מפרר" – is breaking them into small pieces/crumbs (see Leviticus 2:6: “Break it into bits [and pour oil upon it; It is a grain offering].”) But the Halakha is not according to Rabbi Yehuda. But if he had dry leavened bread, it is prohibited to throw it into the rivers until he breaks it into crumbs a great deal and according to the strength of its dryness, he continues to break it into crumbs its parts in order that it should be destroyed quickly (see also The Laws of Leaven and Matzah, Chapter 3, Halakha 11).
+
+Mishnah 2
+
+It comes as your [accepted] tradition that you don’t see [of your own] but you do see [the leaven] of others or of On High (i.e., God – see Tractate Pesahim 29a), and since that the leaven of non-Jews does not transgress on the command of God (Exodus 13:7): “no leavened bread shall be found with you,”/"ולא יראה לך חמץ" - behold it is permitted and even for eating. And it states [in the Mishnah] "בהנאה" on account of that it is stated in the second clause "ושל ישראל אסור בהנאה" . And in the Jerusalem Talmud it is stated that that this which said that it is permitted to derive benefit [from it] which implies that it is prohibited for consumption in the place that they prohibit there the consumption of the bread of non-Jews, and because of this, eating is prohibited not because of it being leaven/Hametz, and it is stated, but in the place where it was the custom/practice to consume the bread of non-Jews, it is permitted for eating, implying from here that the law of bread of non-Jews is dependent upon the custom. But the custom among us in the islands of Spain to eat it (see also the Laws of Forbidden Foods, Chapter 17, Halakha 12). For since the Israelite/Jew transgressed on the command of God that “no leaven bread shall be found with you,” if the leaven was his, we fine him and we prohibit him from deriving benefit, even after the Passover holiday (according to Rabbi Shimon, see Tractate Pesahim 29a).
+
+Mishnah 3
+
+The condition in all of them that he should say to him: “if I have not brought you the money on a certain day, purchase it from now” (see Tractate Pesahim 31b and see also the Laws of Hametz and Matzah, Chapter 4, Halakha 5 – that it should be at the same time that he established for him prior to Passover), but if he didn’t say this to him, surely that Hametz is considered in the domain of its owners and not in the domain of the person their teaching is in his hand.
+וכל שאין הכלב יכול לתפוש אחריו – that it should be over him a height of three handbreadths and with the condition that he nullify it in his heart. But Rabban Gamaliel does not dispute but rather explains how the law of debris functions.
+
+Mishnah 4
+
+It will be explained to you in the Tractate Makkot (folio 13a) that a person who consumes Hametz on Passover is flogged, and with us there is a general principle that a person is not whipped and pays [a fine] (see Tractate Makkot 4a), and therefore "פטור מן התשלומין ומדמי עצים" /”he is exempt from the requirement to make restitution and [even] from repaying of its value when it is assessed merely for use as wood [fuel], our matter – and even the repaying of its value when it assessed merely for use as wood [fuel], he doesn’t pay, and we don’t say that we should consider this Hametz/leaven as if it is mere wood, for since it is prohibited to derive benefit, it has no monetary value, neither the value of bread nor the value of wood [fuel].
+
+Mishnah 5
+
+The eating of Matzah on the night of Passover is a positive commandment and it is the word of God (Exodus 12:18 – an error appeared in the footnotes): “[In the first month, from the fourteenth day of the month] at evening, you shall eat unleavened bread [until the twenty-first day of the month at evening],” and it is stated (Deuteronomy 16:3): “You shall not eat anything leavened with it; for seven days thereafter, you shall eat unleavened bread, etc.” All of the seeds that are in are in their dough which leaven, one fulfills through them one’s religious obligation regarding Matzah. And only these five kinds of seeds are what can come to a state of leavening, but besides these such as the rice and the millet and the sorighum vulgare (a kind of known legume in different colors – yellow, white and red) which spoils in their dough if it remains and does not leaven. But if you remember what we explained in the chapter, “Three who Ate Together”/שלשה שאכלו כאחת (chapter 7 of Tractate Berakhot, Mishnah 1) and in the eighteenth chapter of Tractate Shabbat (Mishnah 1), this Halakha will also become clear to you, because the responses in all of them are the same. And what it (i.e., the Mishnah) specified regarding "בחלה ובתרומה" because it might come up in our thoughts that we require an equivalent [amount] of Matzah for each person, meaning that it be appropriate for eating for all Jews and their fellows, therefore, it announces that the law is not so. And the reason that on its account a person does not fulfill his religious obligation with loaves of thanksgiving offering and the Nazirite wafers when they made them for himself, meaning to say, to sacrifice them with the sacrifice that he is obligated for, as we were commanded, and even though they are completely Matzah, because it is stated (Exodus 12:17): “You shall observe the [Feast of] Unleavened Bread,” and the guarded Matzah (i.e., Shumrah Matzah) that comes in the received tradition for he sake of Matzah, excluding that which is not guarded for the sake of Matzah but rather for the sake of the sacrifice (see Tractate Pesahim 38b).
+
+Mishnah 6
+
+Just as the eating of Matzah on the night of Passover is a positive commandment, so also is the eating of bitter herbs/Maror a commandment at the time that there is Passover lamb (see Tractate Pesahim 115a) and this is what God said (Numbers 9:11): “They shall eat it with unleavened bread and bitter herbs.” That which God said: "מרורים" (see Numbers 9:11 – in the plural) falls on these that he accounted.
+חזרת (lettuce) – lactuca.
+עולשין (chicory, endive) - a known green Cich Intydus.
+ותמכא (name of a bitter herb, chervil) – SERIS.
+וחרחבנה (hair-like creeper on palm trees)- Eryngium Creticum.
+ומרור – a species of desert lettuce which is very bitter.
+And It states (in the Mishnah): בין לחים בין ישבים – meaning to say their stems/stalks, because it already had been announced to you that we fulfill [our religious obligations] with their stalks/stems, but we don’t fulfill our religious obligations with their leaves if they are moist (see Pesahim 39b).
+
+Mishnah 7
+
+מורסן – the refuse of the flour.
+ושורין (soak - and it is the manner of Maimonides to explain the concept without explaining the law, and a similar thing occurs in Tractate Shabbat, Chapter 1, Mishnah 5) – to soak the bran and to leave it in front of he fowl that they would eat it gradually.
+וחולטין (and they scald) – this that he knead it in hot water when it is very hot/scalding.. And already, the practice of the world is to forbid this also (see The Laws of Hametz and Matzah, Chapter 5, Halakha 17), but the Talmud permitted it.
+ושפה – she rubs it.
+וילעוס (chew) – chew [wheat on Passover and rub it on his wound].
+
+Mishnah 8
+
+There is a dispute between the first Tanna/teacher and Rabbi Meir if he placed it (i.e., flour) into the mustard, but into the Haroset/a pap made of fruits and spices with wine and vinegar – used for sweetening the bitter herb at the Seder, everyone agrees that he should burn it immediately (Tractate Pesahim 40b) because it rapidly leavens, and it will be explained what is this mixture of Haroset in the last chapter (Tractate Pesahim, Chapter 10, Mishnah 3). God said on Passover (Exodus 12:9): “[Do not eat any of it raw,] or cooked in any way with water, [but roasted – hands, legs and entrails – over the fire],” what He exactly warned was on the cooking in the language of the original, the received tradition came o teach that it is prohibited to cook it in fruit juice (like Rabbi-Judah the Prince in Tractate Pesahim 41a) , but it is permitted to pour oil on them and to immerse them after the roasting (see the Laws of the Passover Offering, Chapter 8, Halakha 8, which is not according to Rashi who explained that they pour oil on them at the time of he roasting), and the water of a baker who washes with them his hands the vessels of kneading he should pour them out as it said, and specifically in a declivity in order hat they don’t gather and remain in a low place. But the Halakha is not according to Rabbi Meir.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+The matter of "עוברין" – we transgress upon them with "בל יראה ובל ימצא"/it should not be seen nor found with you (see Exodus 13:6 and 12:9).
+כותח (a preserve consisting of sour milk, bread-crusts and salt – see Tractate Pesahim 42a) – a kind of relish/ALMARI.
+ושכר – and every thing that makes one drunk, and there are those who make drinks that cause inebriation from the infusion/steeping of what and barley and things similar to it. And such there was a liqueur of the people of Media, meaning to say, made from the infusion of bread like “ALMAZAR” that we make in Egypt today.
+וחומץ האדמי – they would put in it berries of barley.
+וזיתום – we take salt and barley flour and berries of bastard saffron and berries of bastard saffron in equal portions and knead them in water and they would use it for medicinal healing (see Maimonides’ commentary on Tractate Kilayim, Chapter 2, Mishnah 8 and Tractate Uktzin, Chapter 3, Mishnah 5 -ELKARTUM).
+וזימא של צבעין – an infusion/steeping of coarse bran and bran-flour/four of the second course that we use the colors of the purple dye.
+ועמילן של טבחים – we take wheat that has not been completely cooked and dry them and grind them and knead them and make of them small loaves and cover with these loaves pots of food at the time when the food is close to being [fully] cooked and they absorb the filth/evil smell and its offensive matter.
+וקולן של סופרים – starting -dough that they make of it bookbinders’ paste from the dust of the house of the millstone and they glue on to it what they wish to glue.
+וטפולי נשים – a powder that women use from all things that they clean and wash their faces with and included in this is flour and barley. Rabbi Eliezer says that even though it is dust and there is no Hametz in it, lest she steeps/soaks this dust at the time that she washes with it. But the Halakha is not according to Rabbi Eliezer but rather it is like that which it (i.e., the Mishnah) says: "זה הכלל כל שהוא מין דגן", meaning to say anything that is mixes in it one of the five species with water one transgresses with it on Passover, but without water or fruit juice he doesn’t transgress and it is permitted to consume it (and such is the decision of Maimonides in the Laws of Hametz and Matzah, Chapter 5, Halakha 2), because the general principle with us is that fruit juice doesn’t leaven.
+And it states [in the Mishnah]: "הרי אלו באזהרה" – meaning to say that anyone who eats one of these things that has the mixture of grain, according to the general principle with us regarding Hametz of grain is punishable by extirpation and on its combination is guilty of violating a negative commandment (see Tractate Pesahim 43a). When is this said? When there was a mixture of Hametz on an olive’s bulk incidentally for the eating of a piece of bread. But if the measure of grain in it is less than this, the person consuming it is not liable for flogging, but it is prohibited to eat it. And the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 2
+
+It is stated [in the Mishnah]: "בטל במיעוטו". If it (i.e., the Hametz) was in the place that vessel is strong and its [component] parts are attached to each other, but if it was not strong even with less than an olive’s bulk [of dough] one is obligated to remove it (see Tractate Pesahim 45a and The Laws of Hametz and Matzah, Chapter 2, Halakha 15).
+And it states [in the Mishnah]: "חוצץ"/adhesive partition/interposition – it is simple, meaning to say that if he was strict to remove it and he wants through its removal, indeed it serves as adhesive partition [for the defilement] in the place, and if the trough became defiled and the ritual immersion was not effective, and all of this is with a trough of wood which has purity in a Mikveh, but an earthenware vessel, it has no purification in a Mikveh, other than through breaking it, as will be explained in a number of places.
+ובצק החרש - and this is what he strikes it by hand, it doesn’t create the sound of an echo, and it is as if he is a deaf-mute who doesn’t answer to whomever is calling him, and since we don’t know if it leaved or not, we estimate along with similar things or with the known time that is like the same time in which the dough leavens, and its measurement in order that a person would walk by foot an intermediate walk of one mile (see Tractate Pesahim 46a), and it is is order of two-fifths of an hour from when the hours are even (i.e., at the vernal equinox).
+
+Mishnah 3
+
+I have already informed you that it is prohibited to burn Holy Things on a Yom Tov/Holy Day (see Tractate Shabbat, Chapter 2, Mishnah 1). An when the dough becomes defiled, the law of impure Hallah that was separated from it is burned. Rabbi Eliezer states that that all of the dough should be baked but Hallah should not be separated from it until the baking is completed, and afterwards you should separate a loaf from the loaves and state that it is Hallah, and this is permitted, as we have explained in Tractate Hallah (Chapter 2, Mishnah 4), and we hide the loaf until after Yom Tov and then burn it. Ben Beteira says that the dough should be separated and placed in cold water and it should remain there until it is burned at the conclusion of Yom Tov, because it is prohibited to bake it, because we don’t bake on Yom Tov unless it is fit for eating. But the Halakha is according to Rabbi Eliezer.
+
+Mishnah 4
+
+Rabban Gamaliel holds that three women complete kneading their dough at one time and bake one after the other and even though the dough would remain of the third [woman] until the oven would be warmed three times, and bake it twice and afterwards it is baked that it doesn’t come to a state of leavening in a time like this. But the Sages do not say this, but state that when the first [woman] began to bake, the second should begin to arrange the dough and the third should begin to knead the flour and when the first completes baking, the second should complete the arranging and the third the kneading, and the second should begin to bake and the third to arrange it and the first should begin to knead a second time, and similarly on this path in order that the dough should not stand still at all, and that the hand should not be removed from it.
+Rabbi Akiva said to Rabban Gamaliel: "לא כל הנשים ולא כל העצים ולא כל התנורים שוין" – because there are ovens that heat up in a small amount of time and others are the opposite, and the more that the wood is dry it burns faster, and there are women that are zealous/industrious and there is the opposite (see Tractate Pesahim 48b), therefore he stated that the dough should not stand still according to this measure unless he continued to sprinkled water on it and to roll it in cold water. And know that all the while that the hand is dealing with the dough it does not come to be leavened, even if it remains all day long. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+כקרני חגבים (like the proboscides of locusts) – this is that they should see on thin marking lines when it begins to leaven, and if they were like the proboscides of locusts. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+The Halakha is according to Rabbi Eleazar b’Rabbi Tzadok.
+
+Mishnah 7
+
+All of this is simple and clear.
+
+Mishnah 8
+
+Rabbi Meir states that just as the ritual defilement of foods is the equivalent of an egg’s bulk, meaning to say, that it does not defile other than until that would be in it an egg’s bulk, as we will explain in great length at the beginning of Tractate Taharot, so too it does not return other than via an egg’s bulk. But Rabbi Yehuda states that just as one who eats an olive’s bulk from Holy Meat or from Hametz [an olive’s bulk] is flogged, so it returns even on an olive’s bulk. And the Sages made a preference between Holy Meat and between Hametz because it is non-holy produce. And the Halakha is according to the Sages.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+Because it (i.e., the Mishnah) states "נוהגין עליו חומרי מקום שיצא משם" which implies that if he went from a place where they don’t do a particular thing to a place where they do it, he does not do it. He made a condition and said that this law is not universal/common, but rather, the [general] principle is: :"אל ישנה אדם מפנה המחלוקת", and that we made it necessary to obligate him to rest in the place that they do it because it doesn’t appear in this a change that causes a dispute (see Tractate Pesahim 51b –“go out and see how many idle individuals there are in the marketplace) but it would appear as a change if he did it and they do not do it, or that he did something opposite what they do, or that he prohibits them from doing so. But the resting does not appear as a change.
+
+Mishnah 2
+
+The principles of this law were already explained in the ninth chapter of Tractate Sheviit. And the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+It is forbidden to sell a large animal to a non-Jew, whether he would worship idolatry or whether he would not worship idolatry. And the reason for this prohibition is lest he rent it (i.e. animal) to him or lend it to him and he would work with it on Shabbat (see Tractate Avodah Zarah 15a), and it is stated in the Torah (Exodus 23:12): “[Six days you shall do your work, but on the seventh day you shall cease from labor,] in order that your ox and your ass may rest,” and third, lest he sell it (i.e., the animal) to him on Friday, and it is not pleasing in his eyes and its Israelite owner cries out regarding it in order that it would walk before the purchaser and it (i.e., the animal) would walk in front of him on account of his screaming at her, and she recognizes his words, and it is found that he becomes aggravated over his animal on Shabbat (see The Laws of Shabbat, Chapter 2, Halakha 3 and the explanation of [Maimonides of] Tractate Avodah Zarah, Chapter 1, Mishnah 6 – and the fact that a person who becomes aggravated over his animal is liable for a sin-offering, but we are lenient like Rabbi Yehuda who stated that he is exempt, as we find in Tractate Shabbat 154a). And therefore, it is permissible for a person to give his animal to a middleman/go-between who will sell it to a non-Jew that is not in his presence (note: this condition is not found in Maimonides’ commentary on Tractate Avodah Zarah), because of all of these reasons we renounce it, for the middleman cannot lend or rent it out for it is surely not his, and also, the animal does not recognize his words that she will walk out of his anger as we have explained But Rabbi Yehuda permitted to sell an animal with broken hand or foot because it is not for a burden, but his words are shaky, because it is impossible to tie it up to draw water or to a millstone to move them. But Ben Beteira permitted to sell the known horse to משא הנץ and to things similar to it from the living creatures that hunt because he holds that the living carries itself, whether a person or an animal, wildlife and fowl, and these birds are not a burden on the horse. But the Sages state that a living human being alone is not a burden and on him we say that the living carries himself. But the Halakha is not according to Ben Beteira.
+
+Mishnah 4
+
+The reason that they (i.e., the Rabbis of the Mishnah) prohibit the eating of roasted meat on the night of Passover is in order that a the person who sees it would not think that it is the sheep/lamb of Passover and that it is like eating Holy Things outside [the Temple courtyard] (see Tractate Pesahi 54a). And it will be explained in Tractate Kippurim (i.e., Yoma 73b) that on om Kippur it is prohibited to engage in sexual relationships. There are those people who say that the lighting of a candle brings one to look at his wife and that he will come into the state of having sex. But others say that the light will bring a person into the state of embarrassment. But if there won’t be light, it will bring him in to a state of impure fantasies and he will engage in sex [with her] (see also The Laws of Resting on the Tenth [of Tishrei], Chapter 3, Halakha 10).
+
+Mishnah 5
+
+The Halakha is not according to Rabban Shimon ben Gamaliel.
+Because a general principle had already been stated [above, concerning the beginning of this chapter] a place which had the practice and a place which did not have this practice, it announces to us two known places – in one that they had the practice to do it and in another, they didn’t have the practice to do ti.
+
+Mishnah 6
+
+It will be explained to you in Tractate Moed [Katan 13a] that the untrained tailor sews. And similarly, a person who leaves from prison cuts his hair and washes his clothing. And therefore, the Sages permitted him to begin the performance of these three forms of work on the fourteenth [of Nisan], and specifically in a place where they had the custom/practice. But Rabbi Meir states that even in a place where they had the practice/custom, he should not begin work at all. But Rabbi Yossi states: אף הרצענין/even the shoe-makers/leather-workers because he states that those who go up to make Pilgrimage [to Jerusalem] on the Festivals prepare their shoes and sandals to go up for the Festival on the Intermediate Days/Hol HaMoed. And the Halakha is according to the Sages (see The Laws of Yom Tov, Chapter 8, Halakha 19).
+
+Mishnah 7
+
+It is stated [in the Mishnah]: "תרנגולת שברחה מחזירין אותה למקומה"/a chicken that fled, they return it to its place – this is during Hol HaMoed (see Pesahim 55b) and one does not have to say on the fourteenth [of Nisan] for surely it said “they set another”, all the more so that they return. And the matter of "מושיבין אחרת תחתיה" is that if the chicken already sat on the eggs for three days for the eggs began already to be spoiled, if she (i.e., the mother hen) died, they bring another to brood on the eggs.
+
+Mishnah 8
+
+All of these six things were not acceptable to the Sages (according to Rabbi Yehuda in Tractate Pesahim 56a), other than on three of them and they are the first ones that the Sages did not protest. But the three that are enumerated at the end, they protest. The first ones that they would graft palm trees all of the fourteenth [of Nisan], and that is that would graft the male on the palms. And this is well-known among those workers of the ground. And this is the matter of when it states [in the Mishnah]: "מרכיבין דקלים"/they grafted palms.
+כורכין את שמע (they recited the confession of faith – Deuteronomy 6:4 – simultaneously - without the proper pauses – or without inserting: “Blessed be the Name of His glorious kingdom – between verses 4 and 5 – see Tractate Pesahim 56a) – that they would not recite: “Blessed be the Name of His glorious kingdom” at the time of the recitation of the Shema.
+ומתירית גמזיות (branches used for caprification – they considered as permitted the use of branches of – carob or sycamore – trees belonging to the Temple treasury) -that they would permit to eat the growth of that dedicated to the Temple treasury, for only the fruit that is dedicated is prohibited by itself, but that which grows afterwards in the field of Temple property is permitted.
+ואוכלין מתחת הנשרים – that they would consume fruit that is found fallen underneath the trees on Shabbat and Festivals, even though they are doubtful and it is not known if they fell from Friday and they are permitted, or on Shabbat and they are forbidden like it will be explained in the Tractate Yom Tov (i.e., Betzah 24a – see also the Tosafot there folio 3a, s.v. גזרה ). 
+And it has already been explained to you in Tractate Peah (Chapter 1, Mishnah 4), that from a condition of things that are liable in Peah (i.e., whatever is edible, privately owned, grown from the ground, harvested as a crop and can be preserved in storage – is subject to designation as Peah. Grain and legumes are included in this general principle) but vegetables are not.
+
+Mishnah 9
+
+This Halakha is a Tosefta (Having searched the Bar Ilan Responsa Project, it is not found in the Tosefta, but rather in the Minor Tractates, Avot DeRabbi Natan/Fathers According to Rabbi Nathan, Version Aleph, Chapter 2 – besides being mentioned in this Mishnah) but I saw to interpret it also because it has uses/profit.
+ספר רפואות – There was a book that had in it the order of remedies of what is not according to the law (i.e., talismans) to be treated with it, such as what those practitioners of talismans (i.e., charms and incantations) imagine, that if they make a talisman in a certain fashion, it is beneficial to a certain sick individual and things similar to this from those things that are forbidden, but from his friend he did not attach/fasten it other than through learning in the substance/nature of reality not in order to use something from what is included in it, and this is permitted like it will be explained to you, that things that God warned from doing them, it is permitted to learn/study them and to know them, for God stated you shall not learn to do them (Deuteronomy 18:9: “[When you enter the land that the LORD your God is giving you,] you shall not learn to imitate/לא תלמד לעשות [the abhorrent practices of these nations])” and through out accepted tradition it comes, but you may study to understand and to teach (see Tractate Sanhedrin 68a) and when people became corrupted and became cured through it, he (i.e., Hezekiah) hid it. And it is possible that there was a book that has in it the inoculation/vaccination of drugs that cause damage such as a certain drug that they inoculate him as such and have him drink as such and which causes this or that illness, and its healing is through this and that, that when the physician who sees these illnesses knew that they administer to him to drink a certain drink and give him contradictory/contrary things that it will save him, but when people became corrupted and they will kill with it, he (i.e., Hezekiah) hid it. But I have not prolonged to speak on this matter, but rather because I heard and also it was explained to me that [King] Solomon composed a book of healing (this is brought by Nachmanides in his Introduction to the Commentary on the Torah) – that if a person became ill with whichever illness that he turned to him and he (i.e., the infirm individual) did like he says he is healed, and Hezekiah saw that the people did not trust in God (see Rashi’s commentary to Tractate Sanhedrin 56a, s.v. "וגנז") in their illness but rather on this book of remedies, he stood up and hid it. And besides the futility/insignificance of this matter and what it has from the delusions/superstitions, here they attributed to Hezekiah and to his adherents that they agreed on the foolishness of this that one cannot attribute its example other than to the worst of the crowd. And according to their confused and stupid imagination, if a person is hungry and turns to the bread and eats it that it will cure him from that great pain without any doubt, shall we say that he has removed his trust from God, and he would say to them that they are fools, for just as I give thanks to God at the time that I eat that He (i.e., God) furnished/provided me to remove my hunger and to keep me alive and preserve me, so too, we should thank Him that He furnished a medicine that cures my illness, and I would not have to contradict this terrible explanation were it not for its popularity.
+And it will be explained that it is permitted to intercalate the year every Adar and we make that year with two Adars, and from the general principles that we have, the Adar that is adjacent to Nisan always is lacking (i.e., it has only twenty-nine days – see Tractate Rosh Hashanah 19b) if we rely on the calculation. But if there were two Adars, the first would be thirty days. And Hezekiah came on the thirtieth of Adar and intercalated the year and made the entering month the Second Adar, for if he had not intercalated that year, that thirtieth day of Adar would be the first day of Nisan as we have explained, for surely he intercalated the year on the day that was appropriate to be the beginning of Nisan, and this is prohibited because the general principle among us is that we don’t intercalate the year on the thirtieth of Adar since it is appropriate to establish it as Nisan, and he does not hold by this law meaning to say, that is appropriate to establish it as Nisan (see Tractate Sanhedrin 12b).
+
+Chapter 5
+
+
+
+Mishnah 1
+
+The general principle with us is that no sacrifice should precede the Daily Burnt-Offering of the Morning, and nothing should follow the offering of the Daily Burnt-Offering of the Afternoon (i.e., the time between the beginning of the decline of the sun and sunset) except for the Passover Offering (see Tractate Pesahim 58b). And the beginning of the time of the Offering of the Daily Burnt-Offering of the Afternoon is from the middle of the seventh hour until the end of the day, and this is the time that the shadows begin to lengthen and its length is visible to everyone. On other days when there are many sacrifices, we postpone it two hours after the beginning of its set time, because it is impossible to sacrifice anything after it as we have explained.
+וערב פסחים – that it is permitted to sacrifice the Passover Offering after the Daily Burnt-Offering of the Afternoon, it is slaughtered only one hour after the time [of the Daily Burnt-Offering of the Afternoon]. But if the Eve of Passover occurs on a Friday, it is slaughtered at the beginning of time period in order that there would be enough time for its roasting because it is impossible to roast it (i.e., the Passover Sacrifice) on Friday night (See Tractate Pesahim, Chapter 6, Mishnah 1).
+
+Mishnah 2
+
+It will be explained to you at the beginning of [Tractate] Zevakhim (Chapter 1, Mishnah 4) , that the intention [of the priest sacrificing a particular offering) invalidates Holy Things in four acts of Divine Service: in slaughtering, in receiving the blood, and in bringing it to the altar and in sprinkling it upon the altar. But if he lost his intention at the time that he engages in the Divine Service from these four acts of Divine Service, his sacrifice is disqualified as it will be explained there, and specifically the Passover Sacrifices and the Sin-offering, as its distinctions will be explained at the beginning of [Tractate] Zevakhim, and it is stated in the Jerusalem Talmud , from where do we learn that we don’t slaughter the Passover sacrifice other than for its own sake, as it states (Exodus 12:27): “You shall say, ‘It is the Passover sacrifice to the LORD, [because He passed over the houses of the Israelites in Egypt when He smote the Egyptians, but saved our houses’].” (see Tractate Zevakhim 7b and Laws of Disqualified Holy Things, Chapter 15, Halakha 3 which brings Exodus 12:27 for a change of owners, but the change of its sake/purpose – that it was for another offering - comes from Deuteronomy 16:1: “Observe the month of Abib and offer a Passover sacrifice to the LORD your God,” but it is not clear which Biblical verse serves which purpose).
+
+Mishnah 3
+
+שלא לאוכליו (for those who could not eat of it) – they are the sick and the elderly and the minor who are not able to eat an olive’s bulk of meat (see Tractate Pesahim 41a). And it is explained in that which is written that the Passover Offering is not slaughtered other than for specified people and it is what God said (Exodus 12:4): “you shall contribute for the lamb [according to what each household will eat].” And it is not slaughtered other than for a whomever is able to consume it as it states (Exodus 12:4), “according to what each household will eat.” And it should not be consumed by someone uncircumcised, as it states (Exodus 12:48): “But no uncircumcised person may eat of it.” And a ritually impure person should not eat of it, as it states (Numbers 9:6): “But there were some men who were impure by reason of a corpse and cold not offer the Passover sacrifice on that day.” And the reason for his disqualification is that if they slaughtered it for its named purpose or not in its named purpose (i.e., in error the officiating priest though it was for another offering) and it is valid/fit if he slaughtered it [both] for those who could eat of it or for those who could not eat of it, etc.,, for its named purpose or not for its named purpose, the disqualification is make in the essence of the sacrifice, but for those who could eat of it or not eat of it, the disqualification is external to it, and second, if [one slaughtered it] for those who could eat of it or not eat of it, you would be able to separate those who are unfit from those who are fit. And third, for its named purpose or not for its named purpose applies to all of the Holy Things and this is specific to the Passover Offering (see Tractate Pesahim 62b).
+ממרס בדמו – shake it and stir it (i.e., the blood) so that it doesn’t congeal.
+
+Mishnah 4
+
+God said (Exodus 23:18): “You shall nor offer the blood of My sacrifice with anything leavened; and the fat of My festal offering shall not be left lying until morning,” and it says further on (Exodus 34:25): “You shall not offer the blood of My sacrifice with anything leavened; and the sacrifice of the Feast of Passover shall not be left lying until morning,” the Sages say that this which [Scripture] said, “My sacrifice” (Exodus 23:18) m it desires to say the Passover sacrifice , for if there was leaven in the domain of the person slaughtering or the person casting the blood, or the person offering incense or one of the people of the group, even though the leaven is outside the [Temple] courtyard, he is flogged but the sacrifice is not invalidated. But Rabbi Yehuda says that My sacrifice that is designated to me, meaning to say, the Daily Burnt-Offering, and therefore, in his opinion, a person who slaughters the Daily Burnt-Offering with leaven, meaning to say, that he offers it with the reality of Hametz with him there violates a negative commandment. And Rabbi Shimon says that what it (i.e., the Torah) may it be it be extolled and elevated, says: “My sacrifice” (Exodus 23:18) and “My sacrifice” (Exodus 34:25) twice, means to say, that at the time that he is liable, if he slaughtered one sacrifice with Hametz, he would be exempt if he slaughtered then the rest of the sacrifices with Hametz, and therefore, Rabbi Shimon says that if a person who slaughters the Passover Offering on the fourteenth [of Nisan] for its sake with Hametz, he is liable for flogging, but the rest of the sacrifices, if he slaughtered them on the fourteenth [of Nisan] with leaven, he exempt, but at the time that he is liable, if he slaughtered the rest of the sacrifices with Hametz, he would be exempt, if he slaughtered the Passover Sacrifice with Hametz.
+Therefore, it states (in the Mishnah): "ובמועד לשמו פטור" - because it is invalidated and it is not a Passover Sacrifice.
+ושלא לשמו חייב – because it is like the rest of the sacrifices, and it prohibits offering any sacrifice with Hametz and he is made liable for flogging like we explained his approach, and with the condition that it is postponed to the Second Passover where it is possible to sacrifice this lamb as a Passover offering, and therefore, he is liable. And there is no distinction between it saying during the Festival or during the rest of the days of the year. But the reason of Rabbi Shimon that if he slaughtered the rest of the sacrifices with Hametz on the other days of the year, "בין לשמן בין שלא לשמן חייב חוץ מן החטאת ששחטה שלא לשמה" - and this is the general rule among us and it is stated at the Beginning of [Tractate] Zevakhim : All the sacrifices that were slaughtered not for their purpose, even though they didn’t count for their owns because of the obligation are fit/appropriate except for the Passover Offering and from the Sin Offering, the Passover Offering at its appropriate time and the Sin-Offering at any time. And the Halakha is according to the Sages (see The Laws of the Passover Sacrifice, Chapter 1, Halakha 5).
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+They were set up in rows for beauty.
+והבזך (and the dish/censer) – It is pointed/sharpened in this form (a “V”) and the Aramaic translation of "קערותיו" (dishes – see Exodus 25:29 and 37:16) is “dishes/censers”)
+ויקרש – and it would congeal/become frozen. And this Mishnah announces many subjects. And they are:
+It states "שחט ישראל" – that the slaughtering by a non-Kohen is acceptable/fit.
+And it states: "וקבל הכהן" – to announce to you that from reception and onward it is the Mitzvah for the Kohanim.
+And it states: "נתנו לחברו וחברו לחברו" – to announce to you that everything that you can do with one commandment is with a large group is praiseworthy, (Proverbs 14:28): “A numerous people is the glory of a king.”
+And it states: "מקבל את המלא ומחזיר את הריקן" to teach you that zealousness regarding [the performance of] the Commandments that one does not return the bowl out of which the sprinkling is done until he receives the second portion. And it states (Leviticus 4:25): “[and the rest of its blood he shall pour out] at the base of the of the altar of burnt offering,” teaching about the burnt offering that it requires a base, and it is stated sprinkling regarding the burnt offering (Leviticus 1:5: “dashing the blood against all sides of the altar” and sprinkling is stated concerning the Passover offering, for it says regarding the firstling (Numbers 18:17): “You shall dash their blood against the altar,” but it doesn’t state, “its blood,” and it comes as an accepted tradition that this verse speaks regarding the firstling and the Passover offering and the tithing of cattle that all of them require one sprinkling against the base/foundation, and just as the burnt offering requires a base/foundation (see Tractate Pesahim 64b). And when I will explain to you the structure of the Altar in its place in Tractate Middot, it will be explained to you that one side of the altar does not have a base, and there also, the base will also be explained to you.
+
+Mishnah 7
+
+This is simple/obvious.
+
+Mishnah 8
+
+Because it said [in the Mishnah]: "כמעשהו בחול כך מעשהו בשבת" – he explained that this was done against the will of the Sages, but according to the will of the Sages, there needed to be a distinction between his actions on a weekday and his actions on the Sabbath, and it is the washing of the Courtyard which was not washed on the Sabbath (according to the Sages, which is Rabbi Eliezer or Rabbi Natan as is brought in Pesahim 68a. But the Halakha is not according to them. And similarly, Maimonides decided in The Laws of the Passover Sacrifice, Chapter 1, Halakha 16, and they wash the Temple courtyard on Shabbat for there is no prohibition of Sabbath rest in the Temple even regarding something which is not for need of the Temple service). But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 9
+
+אונקליות – hooks.
+דקים חלקים – thin, smooth. But Rabbi Eliezer does not permit carrying those staves. But the Sages say that the laws of Sabbath rest do not apply in the Temple. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 10
+
+אמורין (its fat) – they are called portions that are offered as incense from the sacrifice that is on the altar, and they are from the Passover Sacrifice the fat-tail that is attached with the bone of backbone/spine and the spreading fat that covers the intestines and the two kidneys and their fat and the large lobe of the liver with them.
+ומגס (tray/plate) – a vessel that they carry on it the fats and the rest of the fats to the altar. The Aramaic translation of (Numbers 7:14): “one ladle” – is one tray.
+And it is stated [in the Mishnah]: "חשכה יצאו וצלו את פסחיהם" – this is only if the fourteenth [of Nisan] occurred on the Sabbath day that it is impossible to take it or to roast it other than on the first night [of Passover], but on the other days if he completed offering it, he goes out to roast it.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+God said regarding the Daily Burnt-Offering Sacrifice (Numbers 28:2): “[Be punctilious in presenting to Me] at stated times [the offerings of food due Me],” and He states with regard to the Passover Offering (Numbers 9:3): “[you shall offeror on the fourteenth day of the month, at twilight,] at its set time;” just as the Daily Burnt-Offering is offered on the Sabbath, that on it Scripture explained (Numbers 28:10): “a burnt offering for every sabbath, in addition to the regular burnt offering and its libation,” so also the Passover Sacrifice is offered on the Sabbath.
+ומיחוי קרביו (the cleansing of its bowels) – that they remove from them the filth (see Tractate Pesahim 68a).
+And what it (i.e., the Mishnah) prohibited: "חתיכת יבלתו" (the cutting of its – the sacrifice’s- warts) – it is that he should cut it with a utensil if there was on it a wart, but it is permitted to cut it by hand on the Sabbath (see Tractate Pesahim 68b and similarly in The Laws of the Sabbath, Chapter 9, Halakha 8 concerning the cutting of warts of a person) like it was explained at the end of [Tractate] Eruvin (Chapter 10, Mishnah 13). But the carrying of the Passover lamb [on one’s shoulders) on the Sabbath to the Temple is a form of [prohibited] labor because it is a burden in the opinion of the Sages, but in the opinion of Ben Beteira it is not a burden as his approach was explained in the fourth [chapter] of this tractate.
+והבאתו מחוץ לתחום – this is also prohibited according to the Torah, according to the opinion of Rabbi Akiva who holds that is a prohibition of the Sabbath limits according to the Torah (see Tractate Sotah, Chapter 5, Mishnah 3 – that the two thousand cubit prohibition is Biblical), whereas Rabbi Eliezer holds that the prohibition of the Sabbath limits is from the Rabbis, but a living being carries himself, and even an animal according to Ben Beteira, and therefore, these mattes for him [are forbidden] only because of [the prohibition] of Shevut/the Rabbinic degree to enhance the character of the Sabbath as a day of rest.
+
+Mishnah 2
+
+Rabbi Yehoshua holds that the joy of the Festival is a Mitzvah/Commandment (see Tractate Pesahim 68b and Tractate Betzah 15b), but there are those who annul the joy of the Festival when it will be for us a thing that is because of rest, as for example, the making of sound with harps and drums and cymbals, all of which are forbidden on a Festival day even though they are a Mitzvah in his opinion, and therefore, it was possible with us that the answer that [the Mishnah] states – "יום טוב יוכיח"
+
+Mishnah 3
+
+The Festival Offering of the fourteenth [of Nisan] is optional, not obligatory, and therefore, if the fourteenth [of Nisan] occurs on Shabbat, or that it occurs weekday when the Passover offerings were many, or that the Passover sacrifice came in ritual impurity, like it will be explained in the chapter after this (i.e., Chapter 7), we don’t bring the Festival Offering with the Passover Offering on the fourteenth [of Nisan].
+
+Mishnah 4
+
+It been announced to you in this Halakha that the Festival Offering on the fourteen [of Nisan] even though it is optional and one doesn’t fulfill with it the commandment of the Festival Offering, surely its law is like the law of the Festival Offering, whether regarding the kind of offering or whether the time of its consumption. And the laws of the obligatory Festival Offering will be explained in Tractate Hagigah.
+
+Mishnah 5
+
+What Rabbi Yehoshua said: "אם אמרת בפסח ששנהו לדבר אסור", meaning to say that if he slaughtered it for the sake of a peace-offering and things like it on the Sabbath day, and it is known that the peace-offerings and the rest of the individual sacrifices – it is prohibited to offer them on the Sabbath day, but if he slaughtered peace-offerings or others of light value on the Sabbath for the sake of the Passover Offering, he changed their purpose to something that is permissible, because it is permissible to offer the Passover Sacrifice on that Shabbat. But what Rabbi Eliezer said: "אמורי צבור יוכיחו" – meaning to say, that the Daily Burnt Offerings and the Musaf/Additional Offerings – they are permitted to be offered on the Sabbath for their sake. But a person who slaughters the Passover Offering on the fourteenth [of Nisan] that occurs on Shabbat for the sake of a Daily Burnt Offering or for the sake of a Musaf/Additional Offering, is liable for a sin-offering even though he changed it for something that is permitted, but Rabbi Yehoshua did not dispute on this, as we stated - the Passover Offering that was slaughtered not for its own sake on the Sabbath, one is liable for a sin-offering,, and Rabbi Yehoshua did not dispute on this.
+And the explanation of "קצבה" – is something that has a fixed boundary, because the Daily Burnt Offerings and the Additional/Musaf offerings are community sacrifices, we don't add to them nor do we reduce them, and since their number is known, and not everyone can offer them, the person doing the slaughtering is liable to slaughter them for their own sake/purpose. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 6
+
+We have already explained in Chapter 5 [Mishnah 3] that the Passover offering that is slaughtered for those who are fit and for those who are disqualified is fit/appropriate, and therefore if it was slaughtered on the Sabbath "למולים ולערבים"/for those who are circumcised and for those who are not circumcised , it is exempt. But if he slaughtered on the Sabbath for those who are disqualified, he is required to bring a sin-offering if it was inadvertent, or for [punishment by] stoning if done on purpose. And similarly, if there is found in it a defect because he had to examine it and afterwards he would slaughter it on the Sabbath, and similarly, if there was found in it a visible tear, as for example an incision in the skull or the severing of the legs and things similar to it. But if the tear was hidden and it is not known other than until after the slaughtering, as for example an incision in the heart or the lungs and things similar to it, it is exempt. And the matter of it (i.e., the Mishnah) saying: "פטור", In all of these, meaning to say, that he is exempt from bringing a sin-offering (see Maimonides’ commentary on Tractate Shabbat, Chapter 1, Mishnah 1, note 21 and Tractate Eruvin Chapter 9, Mishnah 2, note 6).
+
+Chapter 7
+
+
+
+Mishnah 1
+
+A piece of wood of pomegranate is chosen because there is no water coming out from it when it is heated (see Tractate Pesahim 74a and similarly Maimonides wrote in the Laws of the Passover Sacrifice, Chapter 8, Halakha 10), in order that there would be no cooking done in water. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 2
+
+It is prohibited to roast on an iron spit because it becomes hot and roasts and the meat, but we require that it is roasted by the heat of the fire without a medium, for surely God said (Exodus 12:9): “[they shall eat it] roasted over the fire, [with unleavened bread and bitter herbs],”and not roasted with by something else (see Tractate Pesahim 74a). And for this Mishnah it was ordained, and it is thus, and not with a grill but if it is a perforated grill, it is fit (see Tractate Pesahim 75a), Rabbi Tzadok said: it happened, etc.” And similarly, if it dripped from its juice on the fine flour, that it (i.e., the Mishnah) said, he should remove that fine flour, because it is forbidden to eat from it other than what remains attached on its body, but what dripped from it, surely it is like soup. And the Halakha is according to Rabbi Tzadok.
+
+Mishnah 3
+
+It has already been explained to you that it is permitted to lubricate the Passover offering in liquids and in fruit juice (see above, Tractate Pesahim, Chapter 2, Mishnah 8). And all of this Halakha is simple.
+
+Mishnah 4
+
+God said (Numbers 9:6): “But there were some men who were impure by reason of a corpse [and could not offer the Passover sacrifice on that day],” and it ruled concerning them that they should postpone [offering the sacrifice] from the First Passover to the Second Passover, and it comes in the received tradition that this matter is not thus, other than because they are few, but if the entire congregation or most of it were ritually impure, they offer the Passover offering and even that they are ritually impure, they stated that individuals postpone to the Second Passover but the [whole] community does not postpone to the Second Passover. And similarly, all of the community sacrifices – are all offered in a state of defilement if the majority are defiled, because they are derived/learned from the Passover offering, for surely, it is stated regarding the Passover offering (Numbers 9:2): “at its set time, and it is stated concerning all the community sacrifices (Numbers 29:39): “All these you shall offer to the LORD at the stated times, for surely [God] made a stated time for all of them. And similarly everything that has a fixed time, it should be brought in a state of ritual defilement if most of the congregation or most of the Kohanim are defiled, as will be explained. And these five things that are enumerated are things that are consumed from the communal sacrifices, but the rest is burned, and similarly, the goats of the Festivals which are sin-offerings, their law is like the law of the goats of Rosh Hodesh, because they are all communal sin-offerings. And it is stated [in the Mishnah]: "חמשה" and it doesn’t states: “These things come in a state of ritual impurity,” to exclude the Festival Offering of the fifteenth, as will be explained further on, for even though it is a like a communal offering, since it is not offered on the Shabbat like we have explained, thus it is not offered in a state of ritual impurity.
+
+Mishnah 5
+
+You already knew that the Passover Offering doesn’t come other than for eating, and therefore, if the meat was defiled, he doesn’t sprinkle the blood, because our goal is not other than the consuming of its flesh.
+
+Mishnah 6
+
+Know this general principle, remember it and learn it, and it is thus, that only a person defiled by a corpse is what is postponed in the community and they should offer it in a state of ritual impurity, but if it was an individual, he should postpone it to the Second Passover [in Iyyar] like it will be explained in Scripture, and even if his seventh day [of defilement] was on the fourteenth [of Nisan], individuals should postpone, and this is the occurrence that they asked Moses our Teacher about. For since their seventh day was the fourteenth [of Nisan] they stated since the Passover offering is not consumed until the evening, and in the evening, we will be ritually pure and fit to consume it, sprinkle the blood upon us today for why should we be prevented, and it is what it (i.e., the Torah) said (Numbers 9:7): “why must we be debarred from presenting [the LORD’s offering],etc.” And even though it is clear because if they were within the days of ritual defilement they wouldn’t say, “why must we be debarred” since the reason is obvious that they are ritually impure, even though there is a hint in Scripture, therefore, and it (i.e., the Torah) states (Numbers 9:6): “and could not offer the Passover sacrifice on that day,” on that day alone is when they are not able. But this law does not apply other than someone who is defiled by a corpse as we have explained, but not defilement by a creeping insect, but rather, they offer for someone defiled through a creeping insect and even if he was an individual, for in the evening, when he will be pure, he can consume the Passover offering in a state of ritual purity. And this general principle will be explained in the Babylonian Talmud in the Second chapter of Tractate Zevakhim 22a.
+
+Mishnah 7
+
+ואחר כך נודע שהוא טמא – meaning to say that the blood is defiled, and it will be explained to you at the conclusion of [Tractate] Eduyot (Chapter 8, Mishnah 4), that the blood of Holy Things does not defile, for all of these things that are stated regarding the defilement of blood is the earlier version of the Mishnah (but it seems that Maimonides has, in fact, reversed himself in the Laws of the Passover Sacrifice, Chapter 4, Halakha 2).
+וטומאת הגוף – this that the Kohen offering the sacrifice has been ritually defiled (but it seems that Maimonides has reversed himself in the Laws of the Passover Sacrifice, Chapter 4, Halakha 2 as he is speaking about the owners of the sacrifice, not the Kohanim).
+טומאת התהום (ritual impurity imparted by a grave deep in the ground) – this is the defilement by a corpse that was hidden and not known at all as if it is deep in the ground. And therefore, the front plate on the forehead [of the Kohen] procures favor because it is impossible that there would ever be knowledge of it, since there is no one in the world that knows that here is a corpse or a grave in that place that we would hope that he would inform us and know that he was defiled in order that he can be purified (see The Laws of the Nazirite, Chapter 6, Halakha 18), therefore every sacrifice that he offers and he is ritually impure through a grave deep in the ground , becomes fit for the front plate on the forehead [of the Kohen] atones for him. And this that the front plate worn on the forehead atones for defilements of Holy Things is explained in the Torah, God said (Exodus 28:38): “It shall be on Aaron’s forehead, that Aaron may take away any sin arising from the holy things that the Israelites consecrate, from any of their sacred donations, it shall be on his forehead at all times, to win acceptance for them before the LORD.” And it is stated in a Baraita regarding the ritual impurity imparted by a grave deep in the ground, what is the ritual impurity imparted by a grave deep in the ground? All that no one recognized at the end of the world, but if someone at the end of the world recognized it, it is not a ritual impurity imparted by a grave deep in the ground (see Tractate Pesahim 81b). And I have likened it through the ritual impurity imparted by a grave deep in the ground to you because the general principle among us is they didn’t state the ritual impurity imparted by a grave deep in the ground other than through a corpse alone (see Tractates Pesahim 80b, 81b, Nazir 63b, Zevakhim 23a).
+
+Mishnah 8
+
+They obligated them to burn it before the Sanctuary in order to embarrass them, in order that they will be carefully regarding it in the future and they will not bring it into a state of defilement, and they gave them to burn it from the wood of the wood pile on the altar in the Temple in order to not embarrass those who have none. וציקנים – those with troubles in the eye and in the kidneys (see also Tractate Terumot, Chapter 4, Mishnah 3, footnote 4; much of the explanation of this Mishnah is confused)
+
+Mishnah 9
+
+It is stated [in the Mishnah]: "שיצא" – meaning to say, that he left from the house (i.e., from Jerusalem) wherein it (i.e., the Passover sacrifice) was consumed.
+ותעבור צורתו (its status must be changed – as it becomes נותר) – meaning to say that it (i.e., the Passover sacrifice) would remain until it becomes moldy and ruined, because the general principle among us is that all that is made unfit in its body should be burned immediately in blood and the owners should change its status and burn it. But Rabbi Yohanan ben Beroka did not arguer other than if its owners became defiled or had died prior to the sprinkling of the blood because it compares it to something that has been made unfit in its body (see Tractate Pesahim 82b). But the Halakha is not according to Rabbi Yohanan ben Beroka.
+
+Mishnah 10
+
+גידים (sinews) – These are the sinews that are forbidden to be consumed, and their burning is a positive commandment for it surely God has said (Exodus 12:10): “if any of it is left until morning, you shall burn it.” And the Festival is a positive commandment and a negative commandment as it says regarding it (Leviticus 23:3): “[On six days work may be done], but on the seventh day there shall be a sabbath of complete rest, [a sacred occasion].” (see also Leviticus 23:24 – “on the first day of the month, you shall observe a complete rest “ – referring to the first day of the seventh month and Leviticus 23:32 concerning Yom Kippur: ‘It shall be a sabbath of complete rest for you,”), and this is a positive commandment, and the general principle among us is that a positive commandment does not override a negative commandment and a positive commandment. And just as God said, (Exodus 12:10): “if any of it is left until morning,” meaning that remains, on the morning of the morrow of the day it should be burned, meaning to say, on the morrow of the Festival day/Yom Tov.
+
+Mishnah 11
+
+ראשי כנפים (the tips of the wings/shoulder blades – i.e., the ends of the forelegs) – These are the junctions that surround the joints).
+והסחוסין (the cartileges forming the ear/gristle) - ELGATCHARF (in Arabic). And the reason he is flogged or not flogged will be explained at the end of [Tractate] Makkot (Chapter 3, Mishnah 1 and 3).
+
+Mishnah 12
+
+The Holiest of Holy Things are not consumed other than in the Temple courtyard alone. And the lesser Holy Things are consumed throughout the city [of Jerusalem] (see Tractate Zevakhim, Chapter 5, Mishnah 7). But the Passover [Offering] is consumed only in its group [eating the Passover offering together], because God said (Exodus 12:46): “It shall be eaten in one house; you shall not take any of the flesh outside the house.” And these borders that he made part of them like the inside and part of them like the outside include the three places, meaning to say, the Temple courtyard and the city [of Jerusalem] and the group consuming the Passover offering. And God stated (Exodus 22:30): “[You shall be holy people to Me:] you must not eat flesh torn by beasts in the field,” and it comes as a received tradition that the matter of this verse is that all meat that goes outside of its partition for it like a field that became torn (see Tractates Makkot 18a, Zevakhim 82b and Hullin 68a), and it is as if it (i.e., the Torah) had said, that flesh that went out to a torn field. And therefore, if any from the meat of the Holy of Holies went outside of the Temple courtyard or from the meat of the Lesser Holy Things outside of Jerusalem or from the meat of the Passover offering outside the house, that thing which went outside is forbidden and it is forbidden to consume it. But if part of a limb of the Passover offering went outside, it is impossible to sever the boney from the boundary of what goes out, for surely, it is with regard to a negative commandment (Exodus 12:46): “nor shall you break a bone of it.” And therefore, a person who cuts the meat from the boundary that goes out, and pares the remainder from the meat inside and consumes it, and throws away the entire bone and upon it is is from the meat, what is outside of it is considered outside. But regarding the remainder of the Holy Things, if part of a limb went outside , he cuts from the border of the meat that goes outside and the bone.
+וקופים (with a hatchet) – ALSATOR.
+ואגף (door-stop) – this is the place of the doors that when they close, the outer portion is separated from the inner portion.
+
+Mishnah 13
+
+For it is the manner of the "כלה" to become embarrassed (see Tractate Pesahim 86b), and therefore, they permitted her to turn her face away from the members of the group and eat, what they didn’t permit for the person serving.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+רגל ראשון- the first Festival after her marriage.
+And it states [in the Mishnah]: "לא יאכל משל שניהם" – if each of them were stringent towards each other so much so, but if there were between concessions between them, if he wanted he would eat from this one, and if he wanted he would eat from that one (see Tractate Pesahim 88a).
+And it states [in the Mishnah]: "לא יאכל משל רבו" – and similarly not from his own, and it will be explained to you (in Tractate Eduyot, Chapter 1, Mishnah 13 [see also the parallel Mishnah in Tractate Gittin, Chapter 4, Mishnah 5]) that we don’t leave a slave who is half-a slave and half a free-man, and therefore, he cannot eat at all until he is made [completely] a free-man.
+And that which it (i.e., the Mishnah) said here: "לא יאכל משל רבו" – implies that he eats of his own according to the opinion which says that we leave him as a man, half of whom is a slave and half of whom is a free-man, and this law is built entirely according to the general principle that is with us and it was is stated in a Baraitha (Tosefta Pesahim, Chapter 7, Halakha 4): a person slaughters [the Passover offering] on behalf of his minor age sons and daughters and on behalf of his Canaanite slave and [Canaanite] maidservant whether with their knowledge or without their knowledge.
+
+Mishnah 2
+
+If his master said to him: "צא ושחוט עלי את הפסח" undefined/without qualification even though it was always his practice, [slaughter for me] “a lamb” and he slaughtered for him a kid, or [slaughter for me] “a kid” and he slaughtered a lamb, he should he consume it, and this is what he wanted to announce to you that we don’t worry about his custom. And the general rule among is that he is not counted on for a share in two Passover lambs, and this is what he warned us here and we stated [in the Mishnah]: "יאכל מן הראשון"/he should eat from the first – specifically regarding only a king or a queen, but if they said to their servants: “Go out and slaughter for us the Passover offering” and they went out and slaughtered two Passover offerings, and all of this on account of the fickle-mindedness that reigns and their limited submission to the Commandments, but the rest of the people should not eat either from the first [Passover offering] nor from the second. And this law that it states [in the Mishnah]: "שכח מה שאמר לו רבו"/he forgot what his master told him – does not exist other than if his master’s shepherd said to him: “take a lamb and a kid a slaughter both of them in order to suit the will of your master,” and here he designated/transferred to you one of them on the condition that there wouldn’t be anything for your master, but if this were not the case he should not fulfill anything from this law, because the general principle among us is what the servant purchased, his master purchased, but here when it (i.e., the Mishnah) said, "שלי" it should not be fulfilled other than what we explained. But they will be exempt from making the second Passover offering, if the master forgot what he said to him after the blood has been poured for surely the Passover offering, at the time of the sprinkling of the blood is appropriate for consumption, but if he forgot prior to the sprinkling of the blood, they are liable for a second Passover offering.
+
+Mishnah 3
+
+He (i.e., the father) said to them: "על מי שיעלה מכם [ראשון] לירושלים" in order to stimulate/goad them [in the observance of] the Commandments and that they will make ever effort to ascend to Jerusalem, but in regard to the Passover [offering], they already were specifically counted on for a share in the Passover lamb with him, and therefore if the older entered, he merited and his brothers merited with him because they are entered for a share in the Passover sacrifice. But Rabbi Shimon thinks that they are counted on for a share in the Passover lamb until it is slaughtered and withdraw your share after it has been slaughtered until the blood has been sprinkled. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 4
+
+This is obvious.
+
+Mishnah 5
+
+This Mishnah requires general principles/rules and I am explaining them to you, and this is that if someone with gonorrhea saw two attacks, he is defiled and counts seven days without an other attack and he becomes ritually pure when he immerses [in a Mikveh] on the seventh day and he may eat Holy Things in the evening. And similarly, if he saw three attacks he is defiled and counts seven days without any attacks and immerses [in a Mikveh] on the seventh day and brings a sacrifice on the eighth day and afterwards may eat Holy Things because he is lacking atonement, but someone who is lacking atonement does not eat Holy things. God said (Leviticus 15:2): “[Speak to the Israelite people and say to them:] When any man has a discharge issuing from his member, he is impure.”/"[דברו אל-בני ישראל ואמרתם אלהם] איש איש כי יהיה זב מבשרו זובו טמא הוא" - It (i.e., the Torah) mentions the word "זיבות"/a person suffering from gonorrhea- twice and it says that he is impure, and it states further (Leviticus 15:3): “The impurity from his discharge shall mean the following – whether his member runs with the discharge or is stopped up so that there is no discharge, his impurity means this.”/"וזאת היהי טמאתו בזובו רר בשרו את-זובו או-החתים בשרו מזובו טמאתו הוא" – it mentions the word "זיבות" three times and states his impurity/טומאתו , and the accepted tradition comes and counts two and calls him impure, [and it counts] three times and calls him impure. How can this be that two [mentions of the word זב] makes him impure but three [mentions of the word זב] requires of him a sacrifice (see Tractate Megillah 8a, Tractate Niddah 43b. But the details of the laws of the attack will be explained in their place and we don’t have the need to go into length with this. And similarly, the woman who saw blood not at the time of her menstrual cycle for three consecutive days, she becomes a woman with a flux and counts seven days without an attack and brings a sacrifice on the eighth day like a man with gonorrhea and she eats Holy Things (if she is married to a Kohen or is a divorced/single daughter of a Kohen) in the evening, as it states (Leviticus 15:25): “When a woman had a discharge of blood for many days, not at the time of her period of menstrual impurity, [she shall be impure, as though at the time of her menstrual impurity, as long as her discharge lasts].” And our received tradition comes [and teaches] that [the word] "ימים" means “two” [days] and that [the word] "רבים" means “three” days, for if she did not see it (i.e., blood) for one day, she watches until the morrow, if she didn’t see anything at all she immerses [in the Mikveh] on the second day and eats Holy Things at night. But if she also saw [blood] on the second day she keeps watch the third “day,” if she didn’t see anything, she immerses [in the Mikveh] on the third day and eats Holy Things at night, but if she saw [blood] also on the third day, she becomes a complete woman with a flux, and all these three days are called שומרת יום כנגד יום/a woman who observes a day for a day, and after knowing these general principles, this Halakhah will be explained completely. And this law according to the generally principle that I have announced to you is in the previous chapter (Mishnah six) and he for whom it is not appropriate to the Passover offering on the fourteenth [of Nisan] but he will be appropriate in the evening that they slaughter on his behalf, and with the condition that he already immersed [in a Mikveh] and he doesn’t need anything other than sunset and also he had already transmitted his sacrifices to the Bet Din if he was lacking atonement, and then he would slaughter on his behalf and even though that on the same day he is not appropriate, except for/besides someone who has ritual impurity upon contact with a corpse alone, like we have explained to you there.
+
+Mishnah 6
+
+אונן – [a person who has lost a kinsman prior to burial] does not eat Holy Things for God said (Deuteronomy 26:14): “I have not eaten of it while in mourning,” and an אונן is called a person whose suffered the death of one of his relatives that he is obligated to mourn over them, on the day of death he is an אונן according to the Torah, and all the time that the corpse is lying on the face of the ground, he is also an אונן, and similarly, on the day of burial he is an אונן , but [only] according to the Rabbis (see also Maimonides’ comments on Tractate Demai, Chapter 1, Mishnah 2). And we are not concerned about the period of grief between the death of a kinsman and his/her burial according to the Rabbis with regard to the subject of the Passover [Sacrifice], and thus they (i.e., the Rabbis – in Tractate Zevakhim 99-101a and also Tractate Maaser Sheni, Chapter 3, Mishnah 6) said that there is no אנינות/intense grief other than on the day of death alone, and this is in regard to consuming the Passover Offering.
+ומפקח בגל – this is a person who digs in a hill/mound to search underneath for a corpse to remove it, and we don’t slaughter for him [the Passover offering] because his end is unknown, for it is possible that he would find in that heap of stones/ruins a corpse and he would be ritually impure and it is forbidden for him to eat the Passover offering that was slaughtered and they intended for him with it [to consume it]. But it is possible that he would not find a corpse and he could eat from it.
+And it states [in the Mishnah]: "וכן מי שהבטיחוהו להוציאו מבית האסורים" – and this is with two conditions – the first that he would be in a prison of non-Jews, and regarding them Scripture testified (Psalms 144:8): “whose mouths speak lies, [and whose oaths are false],” but from a prison of Israelites, if they promised him, certainly they will take him out, [as it says in] (Zephaniah 3:13): “The remnant of Israel shall do no wrong, and speak no falsehood.” And the second is that the prison will be outside of the wall [of Jerusalem], but if it was within Jerusalem, we carry the Passover [offering] to the prison and he will at of it there. And know that it is permitted for a person who just sustained the loss of a kinsman but has not yet buried him/her to eat the Passover [Offering] at night as will be explained later on (in Mishnah 8 – there is a misprint in the footnote of Mishnah 5 instead of 8), but we stated that one does not ab initio slaughter for him lest he not eat anything from his great pain [and distress on suffering the loss of a kinsman], for we have already relied upon his consuming it, but the meat will remain over and it will need to be burned, therefore it stated [in the Mishnah]: "ועל כולם אין שוחטין עליהם בפני עצמן" – meaning to say that they don’t slaughter the Passover [Offering] for a group of those who have just sustained the loss of a kinsman prior to burial or to a group of sick people or sick people or removal of debris from ruins that are upon a person, and afterwards, it explained this reason and stated, that lest one think that this is on account of the fact that they are not worthy to celebrate Passover, [but] they are worthy, but we prohibited this so that they would not bring the Passover [Offering] lest they disqualify it for they don’t consume it and we are required to burn it. And similarly, regarding the removal of ruins/debris lest they will discover the corpse after the slaughtering of the Passover [Offering] and they will defile it [through contact with a corpse] and have to burn it. And Just as we were informed that they are worthy, it states, therefore, if a disqualification occurred in them, meaning to say, if they slaughtered the Passover [Offering] and the blood was sprinkled upon them, even though that ab initio it is not appropriate to slaughter on their behalf, and afterwards a disqualification occurred in these people who had sustained a loss prior to being able to bury their kinsman or the sick people or the elders and they were defiled through [contact with] a corpse which they are not able to eat of it in the night, they are exempt from observing the Second Passover (on 14 Iyar) for they have slaughtered it when they were worthy to observe the Passover [Offering], except for removal of debris/ruins of a heap alone if it the Passover [Sacrifice] is slaughtered for him and he is worthy, as we have explained and afterwards the corpse is found in that heap, he is liable for the Second Passover, because he was ritually impure at the time of the slaughter when he was removing the ruins of a heap. And all of this is with the condition that the heap is round that if a corpse is found underneath it, we know with an absolute certainty that all that was on top of that heap was ritually impure because it was on top of a corpse (see Tractate Pesahim 91a). But if the place that he removes the debris of the heap/mound lengthwise and a corpse is found underneath it, it is exempt from observing the Second Passover, for we state that he was ritually pure at the time of the slaughter and it is possible that there wasn’t on top of the place that was opposite the corpse. But a round heap, which is like it is pointed projection – the ASTUNANA – which is in the form of a triangle.
+
+Mishnah 7
+
+This is simple, and its desire (i.e., the Mishnah) is to state that women and slaves or minors and slaves because of licentiousness (i.e., should not sacrifice together), but each gender alone is permitted, when on their own, or slaves on their own. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 8
+
+What we caused to need to permit him the consumption of the Passover offering ut not the rest of the Holy Things is because the period of mourning between death and burial of a kinsman at night [following burial] is according to the Rabbis (see also Maimonides’ comments on Tractate Demai, Chapter 1, Mishnah 2) but it is explained in the Torah on the day of death alone, and it was it said regarding Aaron on the day of the death of [his sons] Nadav and Avihu (Leviticus 10:19): “Had I eaten purification offering today, would the LORD have approved?,” but because the Passover offering [is punishable] with extirpation, we permitted its being eaten during the period of mourning between death and burial of a kinsman according to the Rabbis, but the eating of Holy Things which is only a positive commandment, it did not permit him. But we obligated the person in the period of mourning between the death and burial of a kinsman ritual immersion in order to demonstrate his removal from that mindset and the removal of his mourning (compare Maimonides in the Laws of Mikveh, Chapter 11, Halakha 12 and the differing view in the Laws of Primary Defilement, Chapter 12, Halakha 14), and he is not liable in this other than if he suffered a loss after Noon on the fourth day of [of Nisan] where he was already responsible for the Passover Sacrifice and it occurred upon him prior to his being in the period of mourning between death and burial of a kinsman. But if he suffered a loss of a kinsman prior to Noon that he became a person in the period between death and burial of a kinsman before the time of the obligation of the [Passover] Sacrifice, it (i.e., the consumption of the Passover Sacrifice) should be postponed until the Second Passover (i.e., a month later in Iyyar), and we don’t offer it on his behalf when he is in the period between the death and burial of a kinsman because it is not appropriate on account of his deep grief.
+והמלקט לו עצמות – meaning to say, that if another person assembled [the bones] for him , because this is one of the forms of the period between death and burial of a kinsman, and the School of Shammai and the School of Hillel did not disagree other than regarding the convert alone, for we are concerned lest in the next year he will be unclean of soul and he will say like I was purified ij the previous year and I ate my Passover Sacrifice at night, thus now also I will ritually immerse and eat my Passover Sacrifice, but an uncircumcised Israelite immerses (but in the Laws of the Passover Sacrifice, Chapter 6, Halakha 7 – Maimonides states that we slaughter for him after he has circumcised, but it doesn’t mention ritual immersion) and eats his Passover Sacrifice in the evening.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+If he was ritually impure or was far off on the First Passover (i.e., 14 Nisan) and he did not observe the Second Passover (14 Iyyar), he is not liable for extirpation, because he was already exempted from the First Passover, regarding which it (i.e., the Torah) states that he would be extirpated and it was postponed to the Second Passover, where it doesn’t state extirpation. But if he erred unwittingly or was under duress during in the First Passover and didn’t observe the Second [Passover], he is liable to extirpation, because it states in the Torah that whomever was not ritually impure or far off and didn’t make the Passover [Sacrifice] at all is liable for extirpation, and that which it (i.e., the Torah) said (Numbers 9:13): “But if a man who is pure and not on a journey refrains from offering the Passover sacrifice, that person shall be cut off from his kin, etc.” And this is the matter where it (i.e., the Mishnah) states here: "אלו פטורין מן ההכרת ואלו חייבין" .
+
+Mishnah 2
+
+מודעית – place between it and Jerusalem is fifteen miles, and it is the intermediate measurement of that which a person can walk by foot from sunrise until eventide (see Tractate Pesahim 93b). But if on the fourteenth [of Nisan] he was outside of Modiin, this is a distant journey. But Rabbi Eliezer says that even if he was within Jerusalem and became ill or his walk (of a Jerusalemite) became disarranged, and he is unable to enter to the Temple courtyard at the time of the offering but will be at the end of the time if he arrives to the threshold of the Courtyard, surely, his case is like the law of he who was on a distant journey. But Rabbi Akiva states since he was inside from Modiin and he is not able to arrive, his case should be like the law of someone unavoidably prevented [from coming]. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 3
+
+God said regarding the Second Passover (Numbers 9:12): “They shall offer it in strict accord with the law of the Passover sacrifice,” whereas if He (i.e., God) did not add to any word on this, he would be obliged on the Second [Passover] for everything that he is required on the First [Passover]. But since it states after this in the Second Passover (Numbers 9:11): “They shall eat it with unleavened bread and bitter herbs,” it excluded the removal of leaven. And what it says further (Numbers 9:12): “And they shall not leave any of it over until morning,” excludes [the command]: "לא יראה ולא ימצא"/it shall not be seen it nor shall it be found with you” (see Exodus 13:6 and 12:19), and when the it (i.e., the Torah) states (Numbers 9:12): “They shall not break a bone of it,” it excludes (Exodus 23:18, 34:25): “You shall not offer [the blood of my sacrifice] with anything leavened,” because it was not necessary for all of this specification, for when it states (Numbers 9:12): “in strict accord with the law of the Passover sacrifice,” it is enough in place of all of them, and since he doubled them, it is like he is explaining as if he will state that the law of the Passover sacrifice that I am obligated on is not other than this alone, “they shall eat it with unleavened bread and bitter herbs” (Numbers 9:11), etc. And in this manner, it will be an explanation of what it (i.e., the Torah) said, for one amplification after another amplification is only to restrict.
+
+Mishnah 4
+
+You already knew that if most of the community were impure by reason of a corpse (see Numbers 9:6,7 and 10) alone, he should bring the Passover [Offering] in a state of ritual impurity, but not eat it other than other than those who were defiled through corpse contact alone, for the ritual defilement was permitted to them alone as we have explained, but if the rest of the ritually impure people ate of it, they are not liable for extirpation, because it comes in the received tradition (Tractate Pesahim 95b), that which is eaten for ritually pure individuals, it is obligatory upon him because of ritual defilement, but what is not consumed by ritually pure individuals is not liable upon him because of ritual defilement. But Rabbi Eliezer states that (Numbers 5:2): “to remove from camp anyone with an eruption or a discharge and anyone defiled by a corpse,” at the time that those defiled by a corpse are sent out, those with gonorrhea and lepers are sent out, but when those who defiled by a corpse are not sent out, those with gonorrhea and lepers are not sent out, therefore, if those with gonorrhea and leprosy entered into the Sanctuary on Passover that come in ritual impurity, they are exempt. But the Halakha is not according to Rabbi Eliezer.
+The intention when it (i.e., the Mishnah) states: "נוהג כל שבעה", is regarding the prohibition of eating Hametz/leaven. But on the Egyptian Passover/Pesah Mitzrayim, it is not forbidden on it the eating of Hametz other than one day alone, as it states (Exodus 13:3-4): “no leavened bread shall be eaten. You go free on this day, [in the month of Abib],” as if it said, you shall not eat Hametz on the day that you leave. And it stated [in the Mishnah] here: "לילה אחד" , meaning to say that also the night of that day it was prohibited [to eat] Hametz (see Tractate Pesahim 96b).
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+עד שיסתאב – until a blemish should befall it which disqualifies it from being appropriate for a sacrifice. And the words of Rabbi Akiva are correct and there is no one who disputes him.
+
+Mishnah 7
+
+Every place that it states [in the Mishnah]: "יפלו דמיו לנדבה" , meaning to say, a free-will donation of a burnt offering, and concerning this that he should give those monies in boxes that are in the Temple and the Bet Din offers burnt-offerings with those monies. And it follows that these distinctions that are between one who brings the free-will donations of a burnt offering or that he places their monetary value in a box, for that which he placed its monetary value in a box of its libations from the community, and the burnt-offering that he would bring its libations from what is his. And the remainder of the distinctions that are between them will be explained in the third chapter [Mishnah 5] of Tractate Temurah.
+
+Mishnah 8
+
+The truth substantiated by an illustration in this is for example, that his Passover Offering was combined with two burnt offerings, he leaves the three lambs until they become disqualified, and he sells them one at a time and knows that their worth is greater, as for example that the worth of one is a Denar and the Denar and-a-half and the third is two Denarim, that the total amount of all three is four-and-one-half Denarim, surely he is liable to bring three animals, two of them – each are two Denarimm and one of them is a Denar and a half.
+And this that [the Mishnah] states: "ויפסיד המותר מביתו" and he sacrifices from them two burnt offerings and one of them from two complete Denarim, and from what that you need to know is that the first-born is consumed over two days and one night, but the Passover [Offering] is not consumed other than at night, and it is not eaten other than until midnight, but if the firstling was consumed according to the law of the Passover [Offering], we will bring on account of this that it will be portions of sacrifices left over beyond the legal time and bound to be burnt, that it is not consumed other than until midnight, and this general principle with us is that we don’t bring Holy Things to a disqualified house (see Tractate Pesahim 98b and in many places).
+And therefore it states [in the Mishnah]: "אם חבורת כהנים יאכלו" – meaning to say, that everything should be eaten until midnight like the law of the Passover offering. But the Sages state: "ירעו עד שיסתאבו" and he should bring the equivalent of eight of them and state that all where there is for the Passover offering, its holiness should come upon this, and he offers that animal as a peace offering, and he consumes all of these animals that develop a defect in the manner that the firstling is consumed which has a defect. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 9
+
+All of this is simple and doesn’t require explanation. And it states [in the Mishnah]: "אמר להם ולא אמרו לו", meaning to say, that they did not speak through commentary/explanation and it don’t permit him explicitly that he should slaughter for them, and also that he did not permit them explicitly, even though there were actions and hints that show that they rely upon each other (see The Laws of the Passover Offering, Chapter 3, Halakha 6).
+
+Mishnah 10
+
+It is simple that this mixture should not be made other than prior to slaughtering the Passover [Offering].
+
+Mishnah 11
+
+And such a second person says to his fellow. And the entire matter is simple.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+סמוך למנחה – that when there remains in the day [of the eve of Passover] more than two-and-one-half hours, according to the period that is called Minha, that which remains from the day is two-and-one-half hours, and we have been required as such becauי:se the eating of Matzah on the first night is obligatory (see Tractate Pesahim 99b), therefore a person starves himself in order that he can eat with an appetite, and this that prevents him from eating is not the eating of bread, for surely, he doesn’t have any bread then, because it is forbidden with us to eat Matzah on the da of the fourteenth [of Nisan] until he eats it at the time of the Mitzvah, but rather, we have prevented him from eating too much other foods (see The Laws of Hametz and Matzah, Chapter 6, Halakha 12), and we have obligated to eat when he is reclining in the manner that kings and other great figures eat, in order that it will be in the manner of freedom.
+ותמחוי – this is the relish (see Tractate Peah, Chapter 8, Mishnah 7) that they gather for the poor in each and every house. But its consumption is not permitted other than for the most poor person like we explained at the end of [Tractate] Peah.
+
+Mishnah 2
+
+It was already explained to you in Tractate Berakhot (Chapter 8, Mishnah 1), that the School of Shammai recites Kiddush prior to the Blessing of the Wine. But the School of Hillel reverses the matter.
+
+Mishnah 3
+
+The Seder which tells/proclaims is such – they bring before him the table and he receives the Kiddush as it states, and afterwards he eats whichever vegetable that is made ready after he dips it in Haroset and recites the blessing “Who creates the fruit of the ground” (note that we today use salt water).
+And it (i.e., the Mishnah) says: "מטבל בחזרת" in order to inform you that he recites the blessing, “Who creates the fruit of the ground” even on the lettuce which is from the bitter herbs, which is in place of the vegetable that he eats it at the beginning. But when he consumes the Matzah/unleavened bread and the lettuce after that, he makes the blessing, “on the eating of Maror/bitter herbs, if he didn’t consume Maror first. But if he didn’t have anything other than bitter herbs initially and at the end recites the blessing over it at the beginning, “who creates the fruit of the ground” and “on the eating of Maror” and consumes it, and he should eat it at the end with out a blessing. And they established that he should eat a vegetable nevertheless and afterwards Maror in order that there would be in this a change in order that the child would ask [about it].
+ומטבל – like “and he deals with it, meaning to say, engages in the eating of vegetables.
+ובחרוסת – it is a mixture that has acidity/sourness and it is similar to straw in memory of the mud/clay, and such is how we make it, that we soak/steep figs or dates and cook them and crush/pound them until they become soft and we knead them in vinegar and put them into a SANBAL (spikenard) or cornea (see Tractates Maaser Sheni, Chapter 3, Mishnah 9 and Uktzin, Chapter 2, Mishnah 2) or hyssop without pounding/rubbing. But Rabbi [Elezar the son of Rabbi] Tzadok says that Haroset is a Mitzvah that one is liable to recite the blessing: “Who has sanctified us by His commandments and commanded us on the eating of Haroset.” But it is not Halakha (but see in the Laws of Hametz and Matzah, Chapter 7, Halakhah 13 that Maimonides determined that Haroset is a commandment from the Scribes).
+
+Mishnah 4
+
+מתחיל בגנות – that he tells how we, before Abraham came, deniers [of God] and forming partnerships (this is what Maimonides wrote in the Laws of Leaven and Matzah, [Chapter 7], Halakha 4, and it appears like it is according to Rav, even though in the Seder, the Haggadah follows according to Shmuel), and we chose God as an inheritance, and how what transpired over us in Egypt occurred and afterwards, God liberated us. And it (i.e., the Mishnah) expounded on the entire portion – “Remember and Know”
+
+Mishnah 5
+
+The Halakha is according to Rabban Gamaliel.
+
+Mishnah 6
+
+The Halakha is according to Rabbi Akiva.
+
+Mishnah 7
+
+What we have been compelled that we do not permit him to drink [wine] between the third and fourth [cups], in order that he not become inebriated, because the wine with the food does not cause drunkenness like when he becomes intoxicated without food.
+וברכת שיר – this is [the prayer]: “The soul of every living being”/נשמת כל חי until its conclusion. And similarly, also יהללוך/let them praise you until its conclusion is called ברכת שיר/the Blessing of Song [of Praise] (see Tractate Pesahim 118a – and in the Laws of Hametz and Matzah, Chapter 8, Halakha 10, the decision is according to Rabbi Yehuda who states: “The soul of every living being”/נשמת כל חי). But if he combined them, this is surely praiseworthy.
+
+Mishnah 8
+
+נתנמנו – this is that sleep is coming upon them but not that it is delved deeply, but rather that they hear who is speaking and respond to whom is calling to them.
+נרדמו – that this is deep sleep.
+ואפיקומון – these are the fruits that the conclude the meal such as the roasted seeds and the dates and the raisins and the almonds and things similar to it. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 9
+
+טומאת ידים – its laws will be explained in many places in [Seder] Taharot.
+והזבח – that is mentioned here is the festival offering [of the visitors to the Temple on the festivals) that is mentioned above in Chapter Six. And the language of the Tosefta (Tractate Pesahim, Chapter 10, Halakha 13): What is the blessing of the Passover offering? Praised is…who sanctified us by His commandments and commanded us to partake of the Passover offering. And what is the blessing of the peace-offering? Praised is…who sanctified us by His commandments and commanded us to eat the peace-offering. And the Halakha is according to Rabbi Akiva (i.e., that eating one of them does not exempt us from the requirement to eat the other).
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+Rambam on Mishnah Pesachim
+רמב"ם על משנה פסחים
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Pesachim
+This file contains merged sections from the following text versions:
+-Translation by Rabbi Robert Alpert, 2023
+-https://www.sefaria.org/texts
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rambam on Mishnah Pesachim
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+The searching for the Hametz/leaven should not be other than on the night of the fourteenth [of Nisan] even though Hametz is not forbidden to eat until midday of the fourteenth [of Nisan] as will be explained (in Mishnah 4). And they (i.e., the Rabbis) established/ordained this because the light of the candle at night is pleasant to search and for examination (see Tractate Pesahim 8a), and all people are in their homes at that time (see Tractate Pesahim 4a). And the night is called אור in the manner that several things are called by their opposite (see the Jerusalem Talmud Tractate Peah, Chapter 8, Halakha 5 and the commentary of Maimonides to Tractate Sheviit, Chapter 3, Mishnah 1), and it (i.e., the Mishnah) did this order to speak in a pleasant and exalted language (see Tractate Pesahim 3a), and there should not be the opening of the book (i.e., the tractate) in the name of absence/lack of that which is absence/lacking, meaning to say, the darkness.
+ומרתף (storeroom/cellar where vessels are stored in rows and layers) – it is the name of a wine storeroom. But this Mishnah has an emendation, and is to be corrected as such: Every place where they don’t bring in Hametz into it (see Tractate Pesahim 8b) does not require examination/checking, but storehouses of wine and oil do not require examination/searching. So, for what reason does the Mishnah state: “Two rows in the storeroom, etc.?” Describe for yourself a house filled with arched, pointed vessels/jugs of wine, lengthwise ten jugs and widthwise ten, and at its height ten – each jug/arched pointed vessel at the side of its neighbor until there would be one-thousand jugs. The School of Shammai states that we examine/check the rows that are opposite the opening to length and its width which are one-hundred jugs, and similarly, the rows that are opposite the ceiling of the house lengthwise and widthwise which are one-hundred jugs, and this is the matter that it (i.e., the Mishnah) states: "שתי שורות על פני כל המרתף". But the School of Hillel states: examine only twenty jugs which are two rows one underneath the other opposite the opening of the storeroom/cellar from above that are adjacent to the ceiling, and this is the matter of it (i.e., the Mishnah) saying: "שתי שורות החיצונות שהן העליונות."
+
+Mishnah 2
+
+גררה – JIRAT (i.e., that drags/pulls, takes it – that a person drags a bed, chair or a bench from the cuttings of the carpenter’s – see Tractate Shabbat 22a) [and the word] וחולדה/ALKALAD (a known creeping insect from the family of rodents that is a bit larger than a mouse).
+
+Mishnah 3
+
+בתוך המועד ואחר המועד – meaning to say within the days of the Festival [of Passover] and after the days of he Festival (see Maimonides in the Laws of Hametz and Matzah, Chapter 3, Halakha 5, and not as Rashi explained – at the time of the burning. See also the Tosafot, Tractate Pesahim 10b, s.v., ואם). And the advantage/benefit of the search after the Festival [of Passover] is in order to remove it so that he will not derive benefit from it because the general principle among us is that (see Tractate Pesahim, Chapter 2, Mishnah 2 – Tractate Pesahim 28a) leavened matter over which Passover has passed (which had been in the house during Passover) is prohibited to derive benefit from it. And it states (i.e., in the Mishnah): "ומה שהוא משייר", it returns to the beginning of the subject matter and it states that on the eve of the fourteenth day [of Nisan] we search/examine for Hametz, and that which remains we place in privacy until the time for its prohibition arrives, because he placed it in a removed state and he found that it is missing something from what he placed, he needs another search/examination, for we state that it is obvious that a mole dragged it (see The Laws of Hametz and Matzah, Chapter 3, Halakha 2, and Tractate Pesahim 9b). And the reason for the dispute between Rabbi Yehuda and the Sages is that Rabbi Yehuda states – that if he did not search [for Hametz] at the time of the burning/ridding [of the Hametz] which is the hour of the prohibition of the Hametz, he does not check at all as a decree that perhaps he will eat from it (see Talmud Pesahim 11a). But the Sages did not decree this because they state that he himself will search after it to burn it, he will surely eat from it. And therefore they (i.e., the Sages) say that he should search during the Intermediate Days or after the Festival. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 4
+
+It stated [in the Torah] (Exodus 12:19): “No leaven shall be found in your homes for seven days”, we learned from here that the obligation to absolutely get rid of/burn the Hametz before the seven days [of Passover (according to the Torah) (see Tractate Pesahim 5a), in order that the seven days, from their beginning until their end one will not find leaven in them (i.e., their homes) and it said (in the Torah – Exodus 12:15): “on the very first day you shall remove leaven from your homes”, here we knew that it is the fourteenth day [of Nisan], and it was appropriate to have the burning/removal of Hametz from the beginning of the fourteenth day [of Nisan], were it not for the fact that it states (Exodus 12:15): “on the very first day,” for [the word] "אך" is nothing other than a limitation, as if It is limited and stated this – that it (i.e., the verse from the Torah) states that this is on the first day is not from the beginning of the day but from part of it. And it follows from the hints to this accepted general principle to state that the burning/ridding of Hametz during part of the fourteenth day [of Nisan] is what it (i.e., the Torah), may it be exalted (Exodus 34:25): “You shall not offer the blood of My sacrifice with anything leavened,” and it comes through the received tradition that this is the partial [part], from the beginning of the seventh hour (like Rava in Tractate Pesahim 5a and see folio 58a). And everyone agrees that from the beginning of the sixth hour it is prohibited from their words (i.e., the Rabbis), distancing [itself] from the prohibition of the Torah. And the dispute of Rabbi Meir and Rabbi Yehuda, that Rabbi Meir says that one can eat at any time where it is permissible for him to feed, and Rabbi Yehuda states that a person should not eat during the fifth hour as a decree because of [the possibility of] a cloudy day (see Tractate Pesahim 12b and so has Maimonides decided in The Laws of Hametz and Matzah, Chapter 1, Halakha 9), where it is possible that an error could occur in the time. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 5
+
+It will be explained to you that the Thanksgiving sacrifice has forty Hallot/loaves (see Tractate Menahot 77a), and on account of their increase, they are invalidated/unfit by being kept overnight. And they would take two from those loaves and make of them as he (i.e., Rabbi Yehuda) states [in the Mishnah]. But the Halakah is no according to Rabban Gamaliel.
+
+Mishnah 6
+
+The primary sources of ritual uncleanness are classified at the beginning of Seder/the Order of Taharot (Chapter 1 of Tractate Kelim) and from there you will know them. For all who touches/comes in contact with one of the primary causes of Levitical uncleanness is called a “first-degree [of ritual uncleanness]”, and a person who touches/comes in contact with a “first-degree [of ritual uncleanness]” is called a “second-degree [of ritual uncleanness],” and a person who touches a “second-degree [of ritual uncleanness]” is called a “third-degree [of ritual uncleanness],” and a person who touches a “third-degree [of ritual uncleanness]” is called a “fourth-degree [of ritual uncleanness].” But sometimes, we call the “first-degree [of ritual uncleanness]” the offspring of uncleanness, because it is of traceable descent to the primary source of Levitical uncleanness, and the “second-degree” is the offspring of the offspring of ritual uncleanness. And in this manner, we double [the usage of] the word “offspring with the “third-degree” and “fourth-degree” [of ritual uncleanness]. And sometimes we call the “first-degree” and “second-degree” and “third-degree” and “fourth-degree” of ritual uncleanness the offspring of uncleanness because all of them are subspecies of the primary source of ritual defilement.
+And it is stated [in the Mishnah] here "ולד הטומאה"/the offspring of uncleanness, meaning to say, the offspring of offspring of uncleanness. And know that meat that touched with the offspring of the offspring of uncleanness is third-degree of ritual uncleanness, but meat that was defiled through a primary source of ritual uncleanness is first-degree [of ritual uncleanness] and when the third-degree [of ritual uncleanness] would touch a first degree, it returns to become second-degree [of ritual uncleanness] as I have explained to you that all who touch first-degree [of ritual uncleanness] become second-degree [of ritual uncleanness]. And this Halakha announces to you that what is third-degree [of ritual uncleanness] it is permissible to make it second-degree [of ritual uncleanness], and this is the subject matter of what it says [in the Mishnah[: "אע"פ שמוסיפין לו טומאה על טומאתו" because it (i.e., the meat) was third-degree [of ritual uncleanness] and it made it second-degree [of ritual uncleanness] (see Tractate Pesahim 14a), and this defilement that was added to is not other than from the Rabbis, but according to the Torah, the general principle with us is that food does not defile foo, for it is stated regarding the defilement of food that it is impure (see Leviticus 11:38 – “but if water is put on the seed and any part of a carcass falls upon it, it shall be impure to you”), and the accepted tradition comes that it is impure and does not make something similar to it [impure] (see Tractate Pesahim 14a), meaning to say that it doesn’t defile another food, but according to the Rabbis, food defiles [other] food and therefore that which is third-degree [of ritual uncleanness] becomes second-degree [of ritual uncleanness], and Rabbi Akiva added upon this and said that something that is third-degree [of ritual uncleanness] it is permitted to make it first-degree as I will explain for something who is defiled through contact with a corpse is within the primary sources of ritual uncleanness, and a person who touches/comes in contact with a corpse becomes a primary source of ritual uncleanness, and a person who comes in contact with/touches a primary source of ritual uncleanness becomes a first-degree of ritual uncleanness, and similarly a second-degree and third-degree and fourth-degree. But if the thing that touched/came in contact with the corpse were vessels, they are not made a primary source of ritual uncleanness, but they are accounted from them first and second-degree [of ritual uncleanness], but rather, their law is made like the law of the corpse itself, and a person who touches those vessels is impure for a seven-day period and it becomes a primary source of ritual impurity and from it we count first-degree and second-degree [of ritual impurity, and we learn from it what god said (Numbers 19:16): “a person who was killed or died naturally,[or human bone, or a grave, shall be impure seven days],” and the received tradition that [a person] who was killed by a sword is like a someone slain (see Tractate Pesahim 14b, 19b 79a, [Tractate] Shabbat 101b, [Tractate] Nazir 53b, [Tractate] Hullin 3a), and similarly the rest of metal vessels and vessels which require only rinsing in order to be restored to Levitical cleanness, their law is like the law of the sword. It is found that the law of vessels is more stringent that that of a human person forever in regard to defilement through a corpse with one degree, for if a person touched a corpse, the person becomes a primary source of ritual impurity without any doubt, and if another person touched him (i.e., the person who had come in contact with a corpse), that other person becomes first-degree [of ritual impurity] like we explained at the beginning of our words. And if vessels touched/came in contact with that same person who was defiled by a corpse that he is a primary source of ritual impurity, they are not made first-degree [of ritual impurity] but rather they are made a primary source of ritual impurity (see Numbers 31:24: “On the seventh day you shall wash your clothes and be pure”) and from them we begin to count first-degree and second-degree. And the general rules of all of this will be explained along with their proofs in depth at the beginning of Tractate Ahilot. And it is stated here [in this Mishnah], נר , meaning to say, a metal candle/light that has the laws of the vessels that we have explained, but not a candle/light of earthenware, because of the general principle with us – that an earthenware vessel cannot become a primary source of ritual impurity ever like it will be explained in the Tractate Kelim. And if a candle/light of metal touched a person defiled by corpse who is a primary source of ritual impurity, that candle cannot become first-degree [of ritual impurity] but rather becomes a primary course of ritual impurity as we have explained.
+ושמן שנפסל בטבול יום – is third-degree [of ritual impurity] as will be explained in Tractate Tevul Yom (Chapter 2, Mishnah 1), and when it is placed on the candle that was mentioned, it becomes first-degree [of ritual impurity] because the candle is a primary source of ritual impurity as we have explained, and it (i.e., the Mishnah) permitted to make something third-degree [of ritual impurity] first-degree [of ritual impurity]. But Rabbi Akiva required that the candle be a primary source [of ritual impurity] in order that the oil would be first-degree [of ritual impurity] and it would defile things similar to it from the Torah, because he holds that impure liquids defile another food according to the Torah, but if he would think that they are according to the Rabbis like they are according to the Halakha, and it would be enough for him with defilement of the Rabbis, it would be enough that the candle would be of earthenware, because the liquids alone whether they were defiled by a primary source [of ritual impurity] or by first-degree [of ritual impurity] or by second-degree [of ritual impurity], they are made first-degree [of ritual impurity] from the Rabbis, and this will be explained in its place in Seder Taharot. And these two matters are correct because they are testimony that they gave in what they saw. And this matter was brought here because it speaks about two ritually impure Hallot/loaves from the bread of Thanksgiving which are holy and burned.
+
+Mishnah 7
+
+Rabbi Meir holds that ritually impure liquids defile liquids like them only according to the Rabbis. But Rabbi Yossi holds that ritually impure liquids defile liquids like them according to the Torah (according to Rabbi Yermiah – see Tractate Pesahim 15b). But the principles of their argument will be explained in Tractate Taharot. But both of them agree that what was said above [in the Mishnah – see also Tractate Eduyot, Chapter 2, Mishnah 1]:"לא נמנעו מלשרוף את הבשר שנטמא בולד הטומאה שהוא בשר שנטמא" במשקין טמאין,/in impure liquids (“they never refrained from burning meat which had been made unclean by an offspring of uncleanness which had been made by a primary source of ritual uncleanness”). It is found that this meat, according to Rabbi Meir is an “offspring” according to the Rabbis because he holds like I explained to you that the impurity of liquids defiles others, according to the Rabbis. But according to Rabbi Yossi it is an “offspring” according to the Torah, as we explained his thinking. And since Rabbi Meir thought that Rabbi Hanina permitted burning the offspring of something ritually unclean according to the Rabbis with first-degree [of ritual impurity] according to the Torah , he stated from the words of Rabbi Hanina in their dispute with Rabbi Akiva: “We heard that is permissible to burn ritually pure heave-offering with that which is impure, because the offspring of the Rabbis concerning that which is first-degree [of ritual impurity] according to the Torah, there is no difference between this and what is ritually pure.
+ר' יוסי אינה היא המדה /Rabbi Yossi said – this is not the right argument/conclusion [to draw by analogy from the opinions of Rabbi Hanina and Rabbi Akiva], for Rabbi Yossi holds as we stated that this meat is ritually impure from the Torah. And therefore he said to him: if we permitted to burn something with a more stringent ritual defilement with something impure of a more lenient ritual defilement, we will permit the burning of something ritually pure with something ritually impure. It is found that the burning of ritually pure heave-offering with the impure, according to Rabbi Meir, according to his reasoning is the argument/conclusion. And further, Rabbi Yossi said to him, that even if Rabbi Yehoshua is the lenient one, he doesn’t permit to burn the ritually pure with the ritually impure, and he didn’t permit anything than to burn something held in suspense with that which is impure. And matters of what we do with the heave-offering held in suspense if they came in contact with it will be explained to you in Tractate Taharot. But Rabbi Yossi states that the fourteenth [of Nisan] that occurs on the Sabbath where we need to burn everything from before the Sabbath, we don’t burn other than that which is ritually impure by itself and that which is ritually pure by itself and that which is held in suspense by itself. And the Halakha is according to Rabbi Yossi when he said: We don’t burn the ritually pure with the ritually impure. But the impurity of liquids to defile others is Rabbinic according to Rabbi Meir.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+This Mishnah is according to Rabban Gamaliel (Tractate Pesahim 21a) that his opinion was expressed earlier that he said (Tractate Pesahim, Chapter 1, Mishnah 5) that "חולין כל ארבע ותרומה כל חמש" /non-sacred produce [is eaten] all the [first] four hours [of the Eve of Passover] and heave-offering [is eaten] all the [first] five hours [of the Eve of Passover], and here he stated, any time that the Kohen eats heave-offering an Israelite is permitted to feed his animal. And this is correct, meaning to say that it is permitted for him to derive benefit with leaven during the fifth hour [of the day] even though he himself does not eat it as we have explained.
+And it states [in the Mishnah]: "לבהמה לחיה ולעופות", in order to include all kinds of living creatures for all the changes of their natures in eating, because there are from them [things that are] hidden from what remains for him and from them that which he scatters it and things similar to this.
+And what that it (i.e., the Mishnah) designates: "ומוכרו לנכרי", because the School of Shammai states that a person should not sell his Hametz to a non-Jew unless he knows regarding that it will be completed prior to [the start of] Passover, therefore, it announces to you that this matter is superseded.
+And he wishes to say when it (i.e., the Mishnah) states, "מותר בהנאה", that if he burned the Hametz prior to the time of the removal [of the Hametz, it is permitted to him to benefit from its coals and that which is used for kindling/charcoal on Passover (see also the Laws of Hametz and Matzah, Chapter 3, Halakha 11).
+And it states [in the Mishnah]: "עבר זמנו אסור בהנאתו" -even during the sixth hour which is according to the Rabbis for he is indeed prohibited to derive benefit like the other prohibitions of benefit ffromteh Torah, even if he betrothed a woman with leaven in the sixth hour [of the day on the Eve of Passover], we are not concerned about his Kiddushin/betrothal, and even if that leaven also was according to the Rabbis (see The Laws of Matrimony, Chapter 5, Halakha 1), as for example wheat that was mixed or flour that was moist and things similar to it.
+And it states [in the Mishnah]: "לא יסיק בו תנור וכירים" – meaning to say, that if he burned it at its proper time, he should not start a fire in the oven with it at the time of its burning, for he surely benefits from this removal [of the Hametz] and this is prohibited. And there the broken pieces are crumbs, and the explanation of [the word] "מפרר" – is breaking them into small pieces/crumbs (see Leviticus 2:6: “Break it into bits [and pour oil upon it; It is a grain offering].”) But the Halakha is not according to Rabbi Yehuda. But if he had dry leavened bread, it is prohibited to throw it into the rivers until he breaks it into crumbs a great deal and according to the strength of its dryness, he continues to break it into crumbs its parts in order that it should be destroyed quickly (see also The Laws of Leaven and Matzah, Chapter 3, Halakha 11).
+
+Mishnah 2
+
+It comes as your [accepted] tradition that you don’t see [of your own] but you do see [the leaven] of others or of On High (i.e., God – see Tractate Pesahim 29a), and since that the leaven of non-Jews does not transgress on the command of God (Exodus 13:7): “no leavened bread shall be found with you,”/"ולא יראה לך חמץ" - behold it is permitted and even for eating. And it states [in the Mishnah] "בהנאה" on account of that it is stated in the second clause "ושל ישראל אסור בהנאה" . And in the Jerusalem Talmud it is stated that that this which said that it is permitted to derive benefit [from it] which implies that it is prohibited for consumption in the place that they prohibit there the consumption of the bread of non-Jews, and because of this, eating is prohibited not because of it being leaven/Hametz, and it is stated, but in the place where it was the custom/practice to consume the bread of non-Jews, it is permitted for eating, implying from here that the law of bread of non-Jews is dependent upon the custom. But the custom among us in the islands of Spain to eat it (see also the Laws of Forbidden Foods, Chapter 17, Halakha 12). For since the Israelite/Jew transgressed on the command of God that “no leaven bread shall be found with you,” if the leaven was his, we fine him and we prohibit him from deriving benefit, even after the Passover holiday (according to Rabbi Shimon, see Tractate Pesahim 29a).
+
+Mishnah 3
+
+The condition in all of them that he should say to him: “if I have not brought you the money on a certain day, purchase it from now” (see Tractate Pesahim 31b and see also the Laws of Hametz and Matzah, Chapter 4, Halakha 5 – that it should be at the same time that he established for him prior to Passover), but if he didn’t say this to him, surely that Hametz is considered in the domain of its owners and not in the domain of the person their teaching is in his hand.
+וכל שאין הכלב יכול לתפוש אחריו – that it should be over him a height of three handbreadths and with the condition that he nullify it in his heart. But Rabban Gamaliel does not dispute but rather explains how the law of debris functions.
+
+Mishnah 4
+
+It will be explained to you in the Tractate Makkot (folio 13a) that a person who consumes Hametz on Passover is flogged, and with us there is a general principle that a person is not whipped and pays [a fine] (see Tractate Makkot 4a), and therefore "פטור מן התשלומין ומדמי עצים" /”he is exempt from the requirement to make restitution and [even] from repaying of its value when it is assessed merely for use as wood [fuel], our matter – and even the repaying of its value when it assessed merely for use as wood [fuel], he doesn’t pay, and we don’t say that we should consider this Hametz/leaven as if it is mere wood, for since it is prohibited to derive benefit, it has no monetary value, neither the value of bread nor the value of wood [fuel].
+
+Mishnah 5
+
+The eating of Matzah on the night of Passover is a positive commandment and it is the word of God (Exodus 12:18 – an error appeared in the footnotes): “[In the first month, from the fourteenth day of the month] at evening, you shall eat unleavened bread [until the twenty-first day of the month at evening],” and it is stated (Deuteronomy 16:3): “You shall not eat anything leavened with it; for seven days thereafter, you shall eat unleavened bread, etc.” All of the seeds that are in are in their dough which leaven, one fulfills through them one’s religious obligation regarding Matzah. And only these five kinds of seeds are what can come to a state of leavening, but besides these such as the rice and the millet and the sorighum vulgare (a kind of known legume in different colors – yellow, white and red) which spoils in their dough if it remains and does not leaven. But if you remember what we explained in the chapter, “Three who Ate Together”/שלשה שאכלו כאחת (chapter 7 of Tractate Berakhot, Mishnah 1) and in the eighteenth chapter of Tractate Shabbat (Mishnah 1), this Halakha will also become clear to you, because the responses in all of them are the same. And what it (i.e., the Mishnah) specified regarding "בחלה ובתרומה" because it might come up in our thoughts that we require an equivalent [amount] of Matzah for each person, meaning that it be appropriate for eating for all Jews and their fellows, therefore, it announces that the law is not so. And the reason that on its account a person does not fulfill his religious obligation with loaves of thanksgiving offering and the Nazirite wafers when they made them for himself, meaning to say, to sacrifice them with the sacrifice that he is obligated for, as we were commanded, and even though they are completely Matzah, because it is stated (Exodus 12:17): “You shall observe the [Feast of] Unleavened Bread,” and the guarded Matzah (i.e., Shumrah Matzah) that comes in the received tradition for he sake of Matzah, excluding that which is not guarded for the sake of Matzah but rather for the sake of the sacrifice (see Tractate Pesahim 38b).
+
+Mishnah 6
+
+Just as the eating of Matzah on the night of Passover is a positive commandment, so also is the eating of bitter herbs/Maror a commandment at the time that there is Passover lamb (see Tractate Pesahim 115a) and this is what God said (Numbers 9:11): “They shall eat it with unleavened bread and bitter herbs.” That which God said: "מרורים" (see Numbers 9:11 – in the plural) falls on these that he accounted.
+חזרת (lettuce) – lactuca.
+עולשין (chicory, endive) - a known green Cich Intydus.
+ותמכא (name of a bitter herb, chervil) – SERIS.
+וחרחבנה (hair-like creeper on palm trees)- Eryngium Creticum.
+ומרור – a species of desert lettuce which is very bitter.
+And It states (in the Mishnah): בין לחים בין ישבים – meaning to say their stems/stalks, because it already had been announced to you that we fulfill [our religious obligations] with their stalks/stems, but we don’t fulfill our religious obligations with their leaves if they are moist (see Pesahim 39b).
+
+Mishnah 7
+
+מורסן – the refuse of the flour.
+ושורין (soak - and it is the manner of Maimonides to explain the concept without explaining the law, and a similar thing occurs in Tractate Shabbat, Chapter 1, Mishnah 5) – to soak the bran and to leave it in front of he fowl that they would eat it gradually.
+וחולטין (and they scald) – this that he knead it in hot water when it is very hot/scalding.. And already, the practice of the world is to forbid this also (see The Laws of Hametz and Matzah, Chapter 5, Halakha 17), but the Talmud permitted it.
+ושפה – she rubs it.
+וילעוס (chew) – chew [wheat on Passover and rub it on his wound].
+
+Mishnah 8
+
+There is a dispute between the first Tanna/teacher and Rabbi Meir if he placed it (i.e., flour) into the mustard, but into the Haroset/a pap made of fruits and spices with wine and vinegar – used for sweetening the bitter herb at the Seder, everyone agrees that he should burn it immediately (Tractate Pesahim 40b) because it rapidly leavens, and it will be explained what is this mixture of Haroset in the last chapter (Tractate Pesahim, Chapter 10, Mishnah 3). God said on Passover (Exodus 12:9): “[Do not eat any of it raw,] or cooked in any way with water, [but roasted – hands, legs and entrails – over the fire],” what He exactly warned was on the cooking in the language of the original, the received tradition came o teach that it is prohibited to cook it in fruit juice (like Rabbi-Judah the Prince in Tractate Pesahim 41a) , but it is permitted to pour oil on them and to immerse them after the roasting (see the Laws of the Passover Offering, Chapter 8, Halakha 8, which is not according to Rashi who explained that they pour oil on them at the time of he roasting), and the water of a baker who washes with them his hands the vessels of kneading he should pour them out as it said, and specifically in a declivity in order hat they don’t gather and remain in a low place. But the Halakha is not according to Rabbi Meir.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+The matter of "עוברין" – we transgress upon them with "בל יראה ובל ימצא"/it should not be seen nor found with you (see Exodus 13:6 and 12:9).
+כותח (a preserve consisting of sour milk, bread-crusts and salt – see Tractate Pesahim 42a) – a kind of relish/ALMARI.
+ושכר – and every thing that makes one drunk, and there are those who make drinks that cause inebriation from the infusion/steeping of what and barley and things similar to it. And such there was a liqueur of the people of Media, meaning to say, made from the infusion of bread like “ALMAZAR” that we make in Egypt today.
+וחומץ האדמי – they would put in it berries of barley.
+וזיתום – we take salt and barley flour and berries of bastard saffron and berries of bastard saffron in equal portions and knead them in water and they would use it for medicinal healing (see Maimonides’ commentary on Tractate Kilayim, Chapter 2, Mishnah 8 and Tractate Uktzin, Chapter 3, Mishnah 5 -ELKARTUM).
+וזימא של צבעין – an infusion/steeping of coarse bran and bran-flour/four of the second course that we use the colors of the purple dye.
+ועמילן של טבחים – we take wheat that has not been completely cooked and dry them and grind them and knead them and make of them small loaves and cover with these loaves pots of food at the time when the food is close to being [fully] cooked and they absorb the filth/evil smell and its offensive matter.
+וקולן של סופרים – starting -dough that they make of it bookbinders’ paste from the dust of the house of the millstone and they glue on to it what they wish to glue.
+וטפולי נשים – a powder that women use from all things that they clean and wash their faces with and included in this is flour and barley. Rabbi Eliezer says that even though it is dust and there is no Hametz in it, lest she steeps/soaks this dust at the time that she washes with it. But the Halakha is not according to Rabbi Eliezer but rather it is like that which it (i.e., the Mishnah) says: "זה הכלל כל שהוא מין דגן", meaning to say anything that is mixes in it one of the five species with water one transgresses with it on Passover, but without water or fruit juice he doesn’t transgress and it is permitted to consume it (and such is the decision of Maimonides in the Laws of Hametz and Matzah, Chapter 5, Halakha 2), because the general principle with us is that fruit juice doesn’t leaven.
+And it states [in the Mishnah]: "הרי אלו באזהרה" – meaning to say that anyone who eats one of these things that has the mixture of grain, according to the general principle with us regarding Hametz of grain is punishable by extirpation and on its combination is guilty of violating a negative commandment (see Tractate Pesahim 43a). When is this said? When there was a mixture of Hametz on an olive’s bulk incidentally for the eating of a piece of bread. But if the measure of grain in it is less than this, the person consuming it is not liable for flogging, but it is prohibited to eat it. And the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 2
+
+It is stated [in the Mishnah]: "בטל במיעוטו". If it (i.e., the Hametz) was in the place that vessel is strong and its [component] parts are attached to each other, but if it was not strong even with less than an olive’s bulk [of dough] one is obligated to remove it (see Tractate Pesahim 45a and The Laws of Hametz and Matzah, Chapter 2, Halakha 15).
+And it states [in the Mishnah]: "חוצץ"/adhesive partition/interposition – it is simple, meaning to say that if he was strict to remove it and he wants through its removal, indeed it serves as adhesive partition [for the defilement] in the place, and if the trough became defiled and the ritual immersion was not effective, and all of this is with a trough of wood which has purity in a Mikveh, but an earthenware vessel, it has no purification in a Mikveh, other than through breaking it, as will be explained in a number of places.
+ובצק החרש - and this is what he strikes it by hand, it doesn’t create the sound of an echo, and it is as if he is a deaf-mute who doesn’t answer to whomever is calling him, and since we don’t know if it leaved or not, we estimate along with similar things or with the known time that is like the same time in which the dough leavens, and its measurement in order that a person would walk by foot an intermediate walk of one mile (see Tractate Pesahim 46a), and it is is order of two-fifths of an hour from when the hours are even (i.e., at the vernal equinox).
+
+Mishnah 3
+
+I have already informed you that it is prohibited to burn Holy Things on a Yom Tov/Holy Day (see Tractate Shabbat, Chapter 2, Mishnah 1). An when the dough becomes defiled, the law of impure Hallah that was separated from it is burned. Rabbi Eliezer states that that all of the dough should be baked but Hallah should not be separated from it until the baking is completed, and afterwards you should separate a loaf from the loaves and state that it is Hallah, and this is permitted, as we have explained in Tractate Hallah (Chapter 2, Mishnah 4), and we hide the loaf until after Yom Tov and then burn it. Ben Beteira says that the dough should be separated and placed in cold water and it should remain there until it is burned at the conclusion of Yom Tov, because it is prohibited to bake it, because we don’t bake on Yom Tov unless it is fit for eating. But the Halakha is according to Rabbi Eliezer.
+
+Mishnah 4
+
+Rabban Gamaliel holds that three women complete kneading their dough at one time and bake one after the other and even though the dough would remain of the third [woman] until the oven would be warmed three times, and bake it twice and afterwards it is baked that it doesn’t come to a state of leavening in a time like this. But the Sages do not say this, but state that when the first [woman] began to bake, the second should begin to arrange the dough and the third should begin to knead the flour and when the first completes baking, the second should complete the arranging and the third the kneading, and the second should begin to bake and the third to arrange it and the first should begin to knead a second time, and similarly on this path in order that the dough should not stand still at all, and that the hand should not be removed from it.
+Rabbi Akiva said to Rabban Gamaliel: "לא כל הנשים ולא כל העצים ולא כל התנורים שוין" – because there are ovens that heat up in a small amount of time and others are the opposite, and the more that the wood is dry it burns faster, and there are women that are zealous/industrious and there is the opposite (see Tractate Pesahim 48b), therefore he stated that the dough should not stand still according to this measure unless he continued to sprinkled water on it and to roll it in cold water. And know that all the while that the hand is dealing with the dough it does not come to be leavened, even if it remains all day long. And the Halakha is according to the Sages.
+
+Mishnah 5
+
+כקרני חגבים (like the proboscides of locusts) – this is that they should see on thin marking lines when it begins to leaven, and if they were like the proboscides of locusts. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+The Halakha is according to Rabbi Eleazar b’Rabbi Tzadok.
+
+Mishnah 7
+
+All of this is simple and clear.
+
+Mishnah 8
+
+Rabbi Meir states that just as the ritual defilement of foods is the equivalent of an egg’s bulk, meaning to say, that it does not defile other than until that would be in it an egg’s bulk, as we will explain in great length at the beginning of Tractate Taharot, so too it does not return other than via an egg’s bulk. But Rabbi Yehuda states that just as one who eats an olive’s bulk from Holy Meat or from Hametz [an olive’s bulk] is flogged, so it returns even on an olive’s bulk. And the Sages made a preference between Holy Meat and between Hametz because it is non-holy produce. And the Halakha is according to the Sages.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+Because it (i.e., the Mishnah) states "נוהגין עליו חומרי מקום שיצא משם" which implies that if he went from a place where they don’t do a particular thing to a place where they do it, he does not do it. He made a condition and said that this law is not universal/common, but rather, the [general] principle is: :"אל ישנה אדם מפנה המחלוקת", and that we made it necessary to obligate him to rest in the place that they do it because it doesn’t appear in this a change that causes a dispute (see Tractate Pesahim 51b –“go out and see how many idle individuals there are in the marketplace) but it would appear as a change if he did it and they do not do it, or that he did something opposite what they do, or that he prohibits them from doing so. But the resting does not appear as a change.
+
+Mishnah 2
+
+The principles of this law were already explained in the ninth chapter of Tractate Sheviit. And the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 3
+
+It is forbidden to sell a large animal to a non-Jew, whether he would worship idolatry or whether he would not worship idolatry. And the reason for this prohibition is lest he rent it (i.e. animal) to him or lend it to him and he would work with it on Shabbat (see Tractate Avodah Zarah 15a), and it is stated in the Torah (Exodus 23:12): “[Six days you shall do your work, but on the seventh day you shall cease from labor,] in order that your ox and your ass may rest,” and third, lest he sell it (i.e., the animal) to him on Friday, and it is not pleasing in his eyes and its Israelite owner cries out regarding it in order that it would walk before the purchaser and it (i.e., the animal) would walk in front of him on account of his screaming at her, and she recognizes his words, and it is found that he becomes aggravated over his animal on Shabbat (see The Laws of Shabbat, Chapter 2, Halakha 3 and the explanation of [Maimonides of] Tractate Avodah Zarah, Chapter 1, Mishnah 6 – and the fact that a person who becomes aggravated over his animal is liable for a sin-offering, but we are lenient like Rabbi Yehuda who stated that he is exempt, as we find in Tractate Shabbat 154a). And therefore, it is permissible for a person to give his animal to a middleman/go-between who will sell it to a non-Jew that is not in his presence (note: this condition is not found in Maimonides’ commentary on Tractate Avodah Zarah), because of all of these reasons we renounce it, for the middleman cannot lend or rent it out for it is surely not his, and also, the animal does not recognize his words that she will walk out of his anger as we have explained But Rabbi Yehuda permitted to sell an animal with broken hand or foot because it is not for a burden, but his words are shaky, because it is impossible to tie it up to draw water or to a millstone to move them. But Ben Beteira permitted to sell the known horse to משא הנץ and to things similar to it from the living creatures that hunt because he holds that the living carries itself, whether a person or an animal, wildlife and fowl, and these birds are not a burden on the horse. But the Sages state that a living human being alone is not a burden and on him we say that the living carries himself. But the Halakha is not according to Ben Beteira.
+
+Mishnah 4
+
+The reason that they (i.e., the Rabbis of the Mishnah) prohibit the eating of roasted meat on the night of Passover is in order that a the person who sees it would not think that it is the sheep/lamb of Passover and that it is like eating Holy Things outside [the Temple courtyard] (see Tractate Pesahi 54a). And it will be explained in Tractate Kippurim (i.e., Yoma 73b) that on om Kippur it is prohibited to engage in sexual relationships. There are those people who say that the lighting of a candle brings one to look at his wife and that he will come into the state of having sex. But others say that the light will bring a person into the state of embarrassment. But if there won’t be light, it will bring him in to a state of impure fantasies and he will engage in sex [with her] (see also The Laws of Resting on the Tenth [of Tishrei], Chapter 3, Halakha 10).
+
+Mishnah 5
+
+The Halakha is not according to Rabban Shimon ben Gamaliel.
+Because a general principle had already been stated [above, concerning the beginning of this chapter] a place which had the practice and a place which did not have this practice, it announces to us two known places – in one that they had the practice to do it and in another, they didn’t have the practice to do ti.
+
+Mishnah 6
+
+It will be explained to you in Tractate Moed [Katan 13a] that the untrained tailor sews. And similarly, a person who leaves from prison cuts his hair and washes his clothing. And therefore, the Sages permitted him to begin the performance of these three forms of work on the fourteenth [of Nisan], and specifically in a place where they had the custom/practice. But Rabbi Meir states that even in a place where they had the practice/custom, he should not begin work at all. But Rabbi Yossi states: אף הרצענין/even the shoe-makers/leather-workers because he states that those who go up to make Pilgrimage [to Jerusalem] on the Festivals prepare their shoes and sandals to go up for the Festival on the Intermediate Days/Hol HaMoed. And the Halakha is according to the Sages (see The Laws of Yom Tov, Chapter 8, Halakha 19).
+
+Mishnah 7
+
+It is stated [in the Mishnah]: "תרנגולת שברחה מחזירין אותה למקומה"/a chicken that fled, they return it to its place – this is during Hol HaMoed (see Pesahim 55b) and one does not have to say on the fourteenth [of Nisan] for surely it said “they set another”, all the more so that they return. And the matter of "מושיבין אחרת תחתיה" is that if the chicken already sat on the eggs for three days for the eggs began already to be spoiled, if she (i.e., the mother hen) died, they bring another to brood on the eggs.
+
+Mishnah 8
+
+All of these six things were not acceptable to the Sages (according to Rabbi Yehuda in Tractate Pesahim 56a), other than on three of them and they are the first ones that the Sages did not protest. But the three that are enumerated at the end, they protest. The first ones that they would graft palm trees all of the fourteenth [of Nisan], and that is that would graft the male on the palms. And this is well-known among those workers of the ground. And this is the matter of when it states [in the Mishnah]: "מרכיבין דקלים"/they grafted palms.
+כורכין את שמע (they recited the confession of faith – Deuteronomy 6:4 – simultaneously - without the proper pauses – or without inserting: “Blessed be the Name of His glorious kingdom – between verses 4 and 5 – see Tractate Pesahim 56a) – that they would not recite: “Blessed be the Name of His glorious kingdom” at the time of the recitation of the Shema.
+ומתירית גמזיות (branches used for caprification – they considered as permitted the use of branches of – carob or sycamore – trees belonging to the Temple treasury) -that they would permit to eat the growth of that dedicated to the Temple treasury, for only the fruit that is dedicated is prohibited by itself, but that which grows afterwards in the field of Temple property is permitted.
+ואוכלין מתחת הנשרים – that they would consume fruit that is found fallen underneath the trees on Shabbat and Festivals, even though they are doubtful and it is not known if they fell from Friday and they are permitted, or on Shabbat and they are forbidden like it will be explained in the Tractate Yom Tov (i.e., Betzah 24a – see also the Tosafot there folio 3a, s.v. גזרה ). 
+And it has already been explained to you in Tractate Peah (Chapter 1, Mishnah 4), that from a condition of things that are liable in Peah (i.e., whatever is edible, privately owned, grown from the ground, harvested as a crop and can be preserved in storage – is subject to designation as Peah. Grain and legumes are included in this general principle) but vegetables are not.
+
+Mishnah 9
+
+This Halakha is a Tosefta (Having searched the Bar Ilan Responsa Project, it is not found in the Tosefta, but rather in the Minor Tractates, Avot DeRabbi Natan/Fathers According to Rabbi Nathan, Version Aleph, Chapter 2 – besides being mentioned in this Mishnah) but I saw to interpret it also because it has uses/profit.
+ספר רפואות – There was a book that had in it the order of remedies of what is not according to the law (i.e., talismans) to be treated with it, such as what those practitioners of talismans (i.e., charms and incantations) imagine, that if they make a talisman in a certain fashion, it is beneficial to a certain sick individual and things similar to this from those things that are forbidden, but from his friend he did not attach/fasten it other than through learning in the substance/nature of reality not in order to use something from what is included in it, and this is permitted like it will be explained to you, that things that God warned from doing them, it is permitted to learn/study them and to know them, for God stated you shall not learn to do them (Deuteronomy 18:9: “[When you enter the land that the LORD your God is giving you,] you shall not learn to imitate/לא תלמד לעשות [the abhorrent practices of these nations])” and through out accepted tradition it comes, but you may study to understand and to teach (see Tractate Sanhedrin 68a) and when people became corrupted and became cured through it, he (i.e., Hezekiah) hid it. And it is possible that there was a book that has in it the inoculation/vaccination of drugs that cause damage such as a certain drug that they inoculate him as such and have him drink as such and which causes this or that illness, and its healing is through this and that, that when the physician who sees these illnesses knew that they administer to him to drink a certain drink and give him contradictory/contrary things that it will save him, but when people became corrupted and they will kill with it, he (i.e., Hezekiah) hid it. But I have not prolonged to speak on this matter, but rather because I heard and also it was explained to me that [King] Solomon composed a book of healing (this is brought by Nachmanides in his Introduction to the Commentary on the Torah) – that if a person became ill with whichever illness that he turned to him and he (i.e., the infirm individual) did like he says he is healed, and Hezekiah saw that the people did not trust in God (see Rashi’s commentary to Tractate Sanhedrin 56a, s.v. "וגנז") in their illness but rather on this book of remedies, he stood up and hid it. And besides the futility/insignificance of this matter and what it has from the delusions/superstitions, here they attributed to Hezekiah and to his adherents that they agreed on the foolishness of this that one cannot attribute its example other than to the worst of the crowd. And according to their confused and stupid imagination, if a person is hungry and turns to the bread and eats it that it will cure him from that great pain without any doubt, shall we say that he has removed his trust from God, and he would say to them that they are fools, for just as I give thanks to God at the time that I eat that He (i.e., God) furnished/provided me to remove my hunger and to keep me alive and preserve me, so too, we should thank Him that He furnished a medicine that cures my illness, and I would not have to contradict this terrible explanation were it not for its popularity.
+And it will be explained that it is permitted to intercalate the year every Adar and we make that year with two Adars, and from the general principles that we have, the Adar that is adjacent to Nisan always is lacking (i.e., it has only twenty-nine days – see Tractate Rosh Hashanah 19b) if we rely on the calculation. But if there were two Adars, the first would be thirty days. And Hezekiah came on the thirtieth of Adar and intercalated the year and made the entering month the Second Adar, for if he had not intercalated that year, that thirtieth day of Adar would be the first day of Nisan as we have explained, for surely he intercalated the year on the day that was appropriate to be the beginning of Nisan, and this is prohibited because the general principle among us is that we don’t intercalate the year on the thirtieth of Adar since it is appropriate to establish it as Nisan, and he does not hold by this law meaning to say, that is appropriate to establish it as Nisan (see Tractate Sanhedrin 12b).
+
+Chapter 5
+
+
+
+Mishnah 1
+
+The general principle with us is that no sacrifice should precede the Daily Burnt-Offering of the Morning, and nothing should follow the offering of the Daily Burnt-Offering of the Afternoon (i.e., the time between the beginning of the decline of the sun and sunset) except for the Passover Offering (see Tractate Pesahim 58b). And the beginning of the time of the Offering of the Daily Burnt-Offering of the Afternoon is from the middle of the seventh hour until the end of the day, and this is the time that the shadows begin to lengthen and its length is visible to everyone. On other days when there are many sacrifices, we postpone it two hours after the beginning of its set time, because it is impossible to sacrifice anything after it as we have explained.
+וערב פסחים – that it is permitted to sacrifice the Passover Offering after the Daily Burnt-Offering of the Afternoon, it is slaughtered only one hour after the time [of the Daily Burnt-Offering of the Afternoon]. But if the Eve of Passover occurs on a Friday, it is slaughtered at the beginning of time period in order that there would be enough time for its roasting because it is impossible to roast it (i.e., the Passover Sacrifice) on Friday night (See Tractate Pesahim, Chapter 6, Mishnah 1).
+
+Mishnah 2
+
+It will be explained to you at the beginning of [Tractate] Zevakhim (Chapter 1, Mishnah 4) , that the intention [of the priest sacrificing a particular offering) invalidates Holy Things in four acts of Divine Service: in slaughtering, in receiving the blood, and in bringing it to the altar and in sprinkling it upon the altar. But if he lost his intention at the time that he engages in the Divine Service from these four acts of Divine Service, his sacrifice is disqualified as it will be explained there, and specifically the Passover Sacrifices and the Sin-offering, as its distinctions will be explained at the beginning of [Tractate] Zevakhim, and it is stated in the Jerusalem Talmud , from where do we learn that we don’t slaughter the Passover sacrifice other than for its own sake, as it states (Exodus 12:27): “You shall say, ‘It is the Passover sacrifice to the LORD, [because He passed over the houses of the Israelites in Egypt when He smote the Egyptians, but saved our houses’].” (see Tractate Zevakhim 7b and Laws of Disqualified Holy Things, Chapter 15, Halakha 3 which brings Exodus 12:27 for a change of owners, but the change of its sake/purpose – that it was for another offering - comes from Deuteronomy 16:1: “Observe the month of Abib and offer a Passover sacrifice to the LORD your God,” but it is not clear which Biblical verse serves which purpose).
+
+Mishnah 3
+
+שלא לאוכליו (for those who could not eat of it) – they are the sick and the elderly and the minor who are not able to eat an olive’s bulk of meat (see Tractate Pesahim 41a). And it is explained in that which is written that the Passover Offering is not slaughtered other than for specified people and it is what God said (Exodus 12:4): “you shall contribute for the lamb [according to what each household will eat].” And it is not slaughtered other than for a whomever is able to consume it as it states (Exodus 12:4), “according to what each household will eat.” And it should not be consumed by someone uncircumcised, as it states (Exodus 12:48): “But no uncircumcised person may eat of it.” And a ritually impure person should not eat of it, as it states (Numbers 9:6): “But there were some men who were impure by reason of a corpse and cold not offer the Passover sacrifice on that day.” And the reason for his disqualification is that if they slaughtered it for its named purpose or not in its named purpose (i.e., in error the officiating priest though it was for another offering) and it is valid/fit if he slaughtered it [both] for those who could eat of it or for those who could not eat of it, etc.,, for its named purpose or not for its named purpose, the disqualification is make in the essence of the sacrifice, but for those who could eat of it or not eat of it, the disqualification is external to it, and second, if [one slaughtered it] for those who could eat of it or not eat of it, you would be able to separate those who are unfit from those who are fit. And third, for its named purpose or not for its named purpose applies to all of the Holy Things and this is specific to the Passover Offering (see Tractate Pesahim 62b).
+ממרס בדמו – shake it and stir it (i.e., the blood) so that it doesn’t congeal.
+
+Mishnah 4
+
+God said (Exodus 23:18): “You shall nor offer the blood of My sacrifice with anything leavened; and the fat of My festal offering shall not be left lying until morning,” and it says further on (Exodus 34:25): “You shall not offer the blood of My sacrifice with anything leavened; and the sacrifice of the Feast of Passover shall not be left lying until morning,” the Sages say that this which [Scripture] said, “My sacrifice” (Exodus 23:18) m it desires to say the Passover sacrifice , for if there was leaven in the domain of the person slaughtering or the person casting the blood, or the person offering incense or one of the people of the group, even though the leaven is outside the [Temple] courtyard, he is flogged but the sacrifice is not invalidated. But Rabbi Yehuda says that My sacrifice that is designated to me, meaning to say, the Daily Burnt-Offering, and therefore, in his opinion, a person who slaughters the Daily Burnt-Offering with leaven, meaning to say, that he offers it with the reality of Hametz with him there violates a negative commandment. And Rabbi Shimon says that what it (i.e., the Torah) may it be it be extolled and elevated, says: “My sacrifice” (Exodus 23:18) and “My sacrifice” (Exodus 34:25) twice, means to say, that at the time that he is liable, if he slaughtered one sacrifice with Hametz, he would be exempt if he slaughtered then the rest of the sacrifices with Hametz, and therefore, Rabbi Shimon says that if a person who slaughters the Passover Offering on the fourteenth [of Nisan] for its sake with Hametz, he is liable for flogging, but the rest of the sacrifices, if he slaughtered them on the fourteenth [of Nisan] with leaven, he exempt, but at the time that he is liable, if he slaughtered the rest of the sacrifices with Hametz, he would be exempt, if he slaughtered the Passover Sacrifice with Hametz.
+Therefore, it states (in the Mishnah): "ובמועד לשמו פטור" - because it is invalidated and it is not a Passover Sacrifice.
+ושלא לשמו חייב – because it is like the rest of the sacrifices, and it prohibits offering any sacrifice with Hametz and he is made liable for flogging like we explained his approach, and with the condition that it is postponed to the Second Passover where it is possible to sacrifice this lamb as a Passover offering, and therefore, he is liable. And there is no distinction between it saying during the Festival or during the rest of the days of the year. But the reason of Rabbi Shimon that if he slaughtered the rest of the sacrifices with Hametz on the other days of the year, "בין לשמן בין שלא לשמן חייב חוץ מן החטאת ששחטה שלא לשמה" - and this is the general rule among us and it is stated at the Beginning of [Tractate] Zevakhim : All the sacrifices that were slaughtered not for their purpose, even though they didn’t count for their owns because of the obligation are fit/appropriate except for the Passover Offering and from the Sin Offering, the Passover Offering at its appropriate time and the Sin-Offering at any time. And the Halakha is according to the Sages (see The Laws of the Passover Sacrifice, Chapter 1, Halakha 5).
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+They were set up in rows for beauty.
+והבזך (and the dish/censer) – It is pointed/sharpened in this form (a “V”) and the Aramaic translation of "קערותיו" (dishes – see Exodus 25:29 and 37:16) is “dishes/censers”)
+ויקרש – and it would congeal/become frozen. And this Mishnah announces many subjects. And they are:
+It states "שחט ישראל" – that the slaughtering by a non-Kohen is acceptable/fit.
+And it states: "וקבל הכהן" – to announce to you that from reception and onward it is the Mitzvah for the Kohanim.
+And it states: "נתנו לחברו וחברו לחברו" – to announce to you that everything that you can do with one commandment is with a large group is praiseworthy, (Proverbs 14:28): “A numerous people is the glory of a king.”
+And it states: "מקבל את המלא ומחזיר את הריקן" to teach you that zealousness regarding [the performance of] the Commandments that one does not return the bowl out of which the sprinkling is done until he receives the second portion. And it states (Leviticus 4:25): “[and the rest of its blood he shall pour out] at the base of the of the altar of burnt offering,” teaching about the burnt offering that it requires a base, and it is stated sprinkling regarding the burnt offering (Leviticus 1:5: “dashing the blood against all sides of the altar” and sprinkling is stated concerning the Passover offering, for it says regarding the firstling (Numbers 18:17): “You shall dash their blood against the altar,” but it doesn’t state, “its blood,” and it comes as an accepted tradition that this verse speaks regarding the firstling and the Passover offering and the tithing of cattle that all of them require one sprinkling against the base/foundation, and just as the burnt offering requires a base/foundation (see Tractate Pesahim 64b). And when I will explain to you the structure of the Altar in its place in Tractate Middot, it will be explained to you that one side of the altar does not have a base, and there also, the base will also be explained to you.
+
+Mishnah 7
+
+This is simple/obvious.
+
+Mishnah 8
+
+Because it said [in the Mishnah]: "כמעשהו בחול כך מעשהו בשבת" – he explained that this was done against the will of the Sages, but according to the will of the Sages, there needed to be a distinction between his actions on a weekday and his actions on the Sabbath, and it is the washing of the Courtyard which was not washed on the Sabbath (according to the Sages, which is Rabbi Eliezer or Rabbi Natan as is brought in Pesahim 68a. But the Halakha is not according to them. And similarly, Maimonides decided in The Laws of the Passover Sacrifice, Chapter 1, Halakha 16, and they wash the Temple courtyard on Shabbat for there is no prohibition of Sabbath rest in the Temple even regarding something which is not for need of the Temple service). But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 9
+
+אונקליות – hooks.
+דקים חלקים – thin, smooth. But Rabbi Eliezer does not permit carrying those staves. But the Sages say that the laws of Sabbath rest do not apply in the Temple. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 10
+
+אמורין (its fat) – they are called portions that are offered as incense from the sacrifice that is on the altar, and they are from the Passover Sacrifice the fat-tail that is attached with the bone of backbone/spine and the spreading fat that covers the intestines and the two kidneys and their fat and the large lobe of the liver with them.
+ומגס (tray/plate) – a vessel that they carry on it the fats and the rest of the fats to the altar. The Aramaic translation of (Numbers 7:14): “one ladle” – is one tray.
+And it is stated [in the Mishnah]: "חשכה יצאו וצלו את פסחיהם" – this is only if the fourteenth [of Nisan] occurred on the Sabbath day that it is impossible to take it or to roast it other than on the first night [of Passover], but on the other days if he completed offering it, he goes out to roast it.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+God said regarding the Daily Burnt-Offering Sacrifice (Numbers 28:2): “[Be punctilious in presenting to Me] at stated times [the offerings of food due Me],” and He states with regard to the Passover Offering (Numbers 9:3): “[you shall offeror on the fourteenth day of the month, at twilight,] at its set time;” just as the Daily Burnt-Offering is offered on the Sabbath, that on it Scripture explained (Numbers 28:10): “a burnt offering for every sabbath, in addition to the regular burnt offering and its libation,” so also the Passover Sacrifice is offered on the Sabbath.
+ומיחוי קרביו (the cleansing of its bowels) – that they remove from them the filth (see Tractate Pesahim 68a).
+And what it (i.e., the Mishnah) prohibited: "חתיכת יבלתו" (the cutting of its – the sacrifice’s- warts) – it is that he should cut it with a utensil if there was on it a wart, but it is permitted to cut it by hand on the Sabbath (see Tractate Pesahim 68b and similarly in The Laws of the Sabbath, Chapter 9, Halakha 8 concerning the cutting of warts of a person) like it was explained at the end of [Tractate] Eruvin (Chapter 10, Mishnah 13). But the carrying of the Passover lamb [on one’s shoulders) on the Sabbath to the Temple is a form of [prohibited] labor because it is a burden in the opinion of the Sages, but in the opinion of Ben Beteira it is not a burden as his approach was explained in the fourth [chapter] of this tractate.
+והבאתו מחוץ לתחום – this is also prohibited according to the Torah, according to the opinion of Rabbi Akiva who holds that is a prohibition of the Sabbath limits according to the Torah (see Tractate Sotah, Chapter 5, Mishnah 3 – that the two thousand cubit prohibition is Biblical), whereas Rabbi Eliezer holds that the prohibition of the Sabbath limits is from the Rabbis, but a living being carries himself, and even an animal according to Ben Beteira, and therefore, these mattes for him [are forbidden] only because of [the prohibition] of Shevut/the Rabbinic degree to enhance the character of the Sabbath as a day of rest.
+
+Mishnah 2
+
+Rabbi Yehoshua holds that the joy of the Festival is a Mitzvah/Commandment (see Tractate Pesahim 68b and Tractate Betzah 15b), but there are those who annul the joy of the Festival when it will be for us a thing that is because of rest, as for example, the making of sound with harps and drums and cymbals, all of which are forbidden on a Festival day even though they are a Mitzvah in his opinion, and therefore, it was possible with us that the answer that [the Mishnah] states – "יום טוב יוכיח"
+
+Mishnah 3
+
+The Festival Offering of the fourteenth [of Nisan] is optional, not obligatory, and therefore, if the fourteenth [of Nisan] occurs on Shabbat, or that it occurs weekday when the Passover offerings were many, or that the Passover sacrifice came in ritual impurity, like it will be explained in the chapter after this (i.e., Chapter 7), we don’t bring the Festival Offering with the Passover Offering on the fourteenth [of Nisan].
+
+Mishnah 4
+
+It been announced to you in this Halakha that the Festival Offering on the fourteen [of Nisan] even though it is optional and one doesn’t fulfill with it the commandment of the Festival Offering, surely its law is like the law of the Festival Offering, whether regarding the kind of offering or whether the time of its consumption. And the laws of the obligatory Festival Offering will be explained in Tractate Hagigah.
+
+Mishnah 5
+
+What Rabbi Yehoshua said: "אם אמרת בפסח ששנהו לדבר אסור", meaning to say that if he slaughtered it for the sake of a peace-offering and things like it on the Sabbath day, and it is known that the peace-offerings and the rest of the individual sacrifices – it is prohibited to offer them on the Sabbath day, but if he slaughtered peace-offerings or others of light value on the Sabbath for the sake of the Passover Offering, he changed their purpose to something that is permissible, because it is permissible to offer the Passover Sacrifice on that Shabbat. But what Rabbi Eliezer said: "אמורי צבור יוכיחו" – meaning to say, that the Daily Burnt Offerings and the Musaf/Additional Offerings – they are permitted to be offered on the Sabbath for their sake. But a person who slaughters the Passover Offering on the fourteenth [of Nisan] that occurs on Shabbat for the sake of a Daily Burnt Offering or for the sake of a Musaf/Additional Offering, is liable for a sin-offering even though he changed it for something that is permitted, but Rabbi Yehoshua did not dispute on this, as we stated - the Passover Offering that was slaughtered not for its own sake on the Sabbath, one is liable for a sin-offering,, and Rabbi Yehoshua did not dispute on this.
+And the explanation of "קצבה" – is something that has a fixed boundary, because the Daily Burnt Offerings and the Additional/Musaf offerings are community sacrifices, we don't add to them nor do we reduce them, and since their number is known, and not everyone can offer them, the person doing the slaughtering is liable to slaughter them for their own sake/purpose. And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 6
+
+We have already explained in Chapter 5 [Mishnah 3] that the Passover offering that is slaughtered for those who are fit and for those who are disqualified is fit/appropriate, and therefore if it was slaughtered on the Sabbath "למולים ולערבים"/for those who are circumcised and for those who are not circumcised , it is exempt. But if he slaughtered on the Sabbath for those who are disqualified, he is required to bring a sin-offering if it was inadvertent, or for [punishment by] stoning if done on purpose. And similarly, if there is found in it a defect because he had to examine it and afterwards he would slaughter it on the Sabbath, and similarly, if there was found in it a visible tear, as for example an incision in the skull or the severing of the legs and things similar to it. But if the tear was hidden and it is not known other than until after the slaughtering, as for example an incision in the heart or the lungs and things similar to it, it is exempt. And the matter of it (i.e., the Mishnah) saying: "פטור", In all of these, meaning to say, that he is exempt from bringing a sin-offering (see Maimonides’ commentary on Tractate Shabbat, Chapter 1, Mishnah 1, note 21 and Tractate Eruvin Chapter 9, Mishnah 2, note 6).
+
+Chapter 7
+
+
+
+Mishnah 1
+
+A piece of wood of pomegranate is chosen because there is no water coming out from it when it is heated (see Tractate Pesahim 74a and similarly Maimonides wrote in the Laws of the Passover Sacrifice, Chapter 8, Halakha 10), in order that there would be no cooking done in water. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 2
+
+It is prohibited to roast on an iron spit because it becomes hot and roasts and the meat, but we require that it is roasted by the heat of the fire without a medium, for surely God said (Exodus 12:9): “[they shall eat it] roasted over the fire, [with unleavened bread and bitter herbs],”and not roasted with by something else (see Tractate Pesahim 74a). And for this Mishnah it was ordained, and it is thus, and not with a grill but if it is a perforated grill, it is fit (see Tractate Pesahim 75a), Rabbi Tzadok said: it happened, etc.” And similarly, if it dripped from its juice on the fine flour, that it (i.e., the Mishnah) said, he should remove that fine flour, because it is forbidden to eat from it other than what remains attached on its body, but what dripped from it, surely it is like soup. And the Halakha is according to Rabbi Tzadok.
+
+Mishnah 3
+
+It has already been explained to you that it is permitted to lubricate the Passover offering in liquids and in fruit juice (see above, Tractate Pesahim, Chapter 2, Mishnah 8). And all of this Halakha is simple.
+
+Mishnah 4
+
+God said (Numbers 9:6): “But there were some men who were impure by reason of a corpse [and could not offer the Passover sacrifice on that day],” and it ruled concerning them that they should postpone [offering the sacrifice] from the First Passover to the Second Passover, and it comes in the received tradition that this matter is not thus, other than because they are few, but if the entire congregation or most of it were ritually impure, they offer the Passover offering and even that they are ritually impure, they stated that individuals postpone to the Second Passover but the [whole] community does not postpone to the Second Passover. And similarly, all of the community sacrifices – are all offered in a state of defilement if the majority are defiled, because they are derived/learned from the Passover offering, for surely, it is stated regarding the Passover offering (Numbers 9:2): “at its set time, and it is stated concerning all the community sacrifices (Numbers 29:39): “All these you shall offer to the LORD at the stated times, for surely [God] made a stated time for all of them. And similarly everything that has a fixed time, it should be brought in a state of ritual defilement if most of the congregation or most of the Kohanim are defiled, as will be explained. And these five things that are enumerated are things that are consumed from the communal sacrifices, but the rest is burned, and similarly, the goats of the Festivals which are sin-offerings, their law is like the law of the goats of Rosh Hodesh, because they are all communal sin-offerings. And it is stated [in the Mishnah]: "חמשה" and it doesn’t states: “These things come in a state of ritual impurity,” to exclude the Festival Offering of the fifteenth, as will be explained further on, for even though it is a like a communal offering, since it is not offered on the Shabbat like we have explained, thus it is not offered in a state of ritual impurity.
+
+Mishnah 5
+
+You already knew that the Passover Offering doesn’t come other than for eating, and therefore, if the meat was defiled, he doesn’t sprinkle the blood, because our goal is not other than the consuming of its flesh.
+
+Mishnah 6
+
+Know this general principle, remember it and learn it, and it is thus, that only a person defiled by a corpse is what is postponed in the community and they should offer it in a state of ritual impurity, but if it was an individual, he should postpone it to the Second Passover [in Iyyar] like it will be explained in Scripture, and even if his seventh day [of defilement] was on the fourteenth [of Nisan], individuals should postpone, and this is the occurrence that they asked Moses our Teacher about. For since their seventh day was the fourteenth [of Nisan] they stated since the Passover offering is not consumed until the evening, and in the evening, we will be ritually pure and fit to consume it, sprinkle the blood upon us today for why should we be prevented, and it is what it (i.e., the Torah) said (Numbers 9:7): “why must we be debarred from presenting [the LORD’s offering],etc.” And even though it is clear because if they were within the days of ritual defilement they wouldn’t say, “why must we be debarred” since the reason is obvious that they are ritually impure, even though there is a hint in Scripture, therefore, and it (i.e., the Torah) states (Numbers 9:6): “and could not offer the Passover sacrifice on that day,” on that day alone is when they are not able. But this law does not apply other than someone who is defiled by a corpse as we have explained, but not defilement by a creeping insect, but rather, they offer for someone defiled through a creeping insect and even if he was an individual, for in the evening, when he will be pure, he can consume the Passover offering in a state of ritual purity. And this general principle will be explained in the Babylonian Talmud in the Second chapter of Tractate Zevakhim 22a.
+
+Mishnah 7
+
+ואחר כך נודע שהוא טמא – meaning to say that the blood is defiled, and it will be explained to you at the conclusion of [Tractate] Eduyot (Chapter 8, Mishnah 4), that the blood of Holy Things does not defile, for all of these things that are stated regarding the defilement of blood is the earlier version of the Mishnah (but it seems that Maimonides has, in fact, reversed himself in the Laws of the Passover Sacrifice, Chapter 4, Halakha 2).
+וטומאת הגוף – this that the Kohen offering the sacrifice has been ritually defiled (but it seems that Maimonides has reversed himself in the Laws of the Passover Sacrifice, Chapter 4, Halakha 2 as he is speaking about the owners of the sacrifice, not the Kohanim).
+טומאת התהום (ritual impurity imparted by a grave deep in the ground) – this is the defilement by a corpse that was hidden and not known at all as if it is deep in the ground. And therefore, the front plate on the forehead [of the Kohen] procures favor because it is impossible that there would ever be knowledge of it, since there is no one in the world that knows that here is a corpse or a grave in that place that we would hope that he would inform us and know that he was defiled in order that he can be purified (see The Laws of the Nazirite, Chapter 6, Halakha 18), therefore every sacrifice that he offers and he is ritually impure through a grave deep in the ground , becomes fit for the front plate on the forehead [of the Kohen] atones for him. And this that the front plate worn on the forehead atones for defilements of Holy Things is explained in the Torah, God said (Exodus 28:38): “It shall be on Aaron’s forehead, that Aaron may take away any sin arising from the holy things that the Israelites consecrate, from any of their sacred donations, it shall be on his forehead at all times, to win acceptance for them before the LORD.” And it is stated in a Baraita regarding the ritual impurity imparted by a grave deep in the ground, what is the ritual impurity imparted by a grave deep in the ground? All that no one recognized at the end of the world, but if someone at the end of the world recognized it, it is not a ritual impurity imparted by a grave deep in the ground (see Tractate Pesahim 81b). And I have likened it through the ritual impurity imparted by a grave deep in the ground to you because the general principle among us is they didn’t state the ritual impurity imparted by a grave deep in the ground other than through a corpse alone (see Tractates Pesahim 80b, 81b, Nazir 63b, Zevakhim 23a).
+
+Mishnah 8
+
+They obligated them to burn it before the Sanctuary in order to embarrass them, in order that they will be carefully regarding it in the future and they will not bring it into a state of defilement, and they gave them to burn it from the wood of the wood pile on the altar in the Temple in order to not embarrass those who have none. וציקנים – those with troubles in the eye and in the kidneys (see also Tractate Terumot, Chapter 4, Mishnah 3, footnote 4; much of the explanation of this Mishnah is confused)
+
+Mishnah 9
+
+It is stated [in the Mishnah]: "שיצא" – meaning to say, that he left from the house (i.e., from Jerusalem) wherein it (i.e., the Passover sacrifice) was consumed.
+ותעבור צורתו (its status must be changed – as it becomes נותר) – meaning to say that it (i.e., the Passover sacrifice) would remain until it becomes moldy and ruined, because the general principle among us is that all that is made unfit in its body should be burned immediately in blood and the owners should change its status and burn it. But Rabbi Yohanan ben Beroka did not arguer other than if its owners became defiled or had died prior to the sprinkling of the blood because it compares it to something that has been made unfit in its body (see Tractate Pesahim 82b). But the Halakha is not according to Rabbi Yohanan ben Beroka.
+
+Mishnah 10
+
+גידים (sinews) – These are the sinews that are forbidden to be consumed, and their burning is a positive commandment for it surely God has said (Exodus 12:10): “if any of it is left until morning, you shall burn it.” And the Festival is a positive commandment and a negative commandment as it says regarding it (Leviticus 23:3): “[On six days work may be done], but on the seventh day there shall be a sabbath of complete rest, [a sacred occasion].” (see also Leviticus 23:24 – “on the first day of the month, you shall observe a complete rest “ – referring to the first day of the seventh month and Leviticus 23:32 concerning Yom Kippur: ‘It shall be a sabbath of complete rest for you,”), and this is a positive commandment, and the general principle among us is that a positive commandment does not override a negative commandment and a positive commandment. And just as God said, (Exodus 12:10): “if any of it is left until morning,” meaning that remains, on the morning of the morrow of the day it should be burned, meaning to say, on the morrow of the Festival day/Yom Tov.
+
+Mishnah 11
+
+ראשי כנפים (the tips of the wings/shoulder blades – i.e., the ends of the forelegs) – These are the junctions that surround the joints).
+והסחוסין (the cartileges forming the ear/gristle) - ELGATCHARF (in Arabic). And the reason he is flogged or not flogged will be explained at the end of [Tractate] Makkot (Chapter 3, Mishnah 1 and 3).
+
+Mishnah 12
+
+The Holiest of Holy Things are not consumed other than in the Temple courtyard alone. And the lesser Holy Things are consumed throughout the city [of Jerusalem] (see Tractate Zevakhim, Chapter 5, Mishnah 7). But the Passover [Offering] is consumed only in its group [eating the Passover offering together], because God said (Exodus 12:46): “It shall be eaten in one house; you shall not take any of the flesh outside the house.” And these borders that he made part of them like the inside and part of them like the outside include the three places, meaning to say, the Temple courtyard and the city [of Jerusalem] and the group consuming the Passover offering. And God stated (Exodus 22:30): “[You shall be holy people to Me:] you must not eat flesh torn by beasts in the field,” and it comes as a received tradition that the matter of this verse is that all meat that goes outside of its partition for it like a field that became torn (see Tractates Makkot 18a, Zevakhim 82b and Hullin 68a), and it is as if it (i.e., the Torah) had said, that flesh that went out to a torn field. And therefore, if any from the meat of the Holy of Holies went outside of the Temple courtyard or from the meat of the Lesser Holy Things outside of Jerusalem or from the meat of the Passover offering outside the house, that thing which went outside is forbidden and it is forbidden to consume it. But if part of a limb of the Passover offering went outside, it is impossible to sever the boney from the boundary of what goes out, for surely, it is with regard to a negative commandment (Exodus 12:46): “nor shall you break a bone of it.” And therefore, a person who cuts the meat from the boundary that goes out, and pares the remainder from the meat inside and consumes it, and throws away the entire bone and upon it is is from the meat, what is outside of it is considered outside. But regarding the remainder of the Holy Things, if part of a limb went outside , he cuts from the border of the meat that goes outside and the bone.
+וקופים (with a hatchet) – ALSATOR.
+ואגף (door-stop) – this is the place of the doors that when they close, the outer portion is separated from the inner portion.
+
+Mishnah 13
+
+For it is the manner of the "כלה" to become embarrassed (see Tractate Pesahim 86b), and therefore, they permitted her to turn her face away from the members of the group and eat, what they didn’t permit for the person serving.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+רגל ראשון- the first Festival after her marriage.
+And it states [in the Mishnah]: "לא יאכל משל שניהם" – if each of them were stringent towards each other so much so, but if there were between concessions between them, if he wanted he would eat from this one, and if he wanted he would eat from that one (see Tractate Pesahim 88a).
+And it states [in the Mishnah]: "לא יאכל משל רבו" – and similarly not from his own, and it will be explained to you (in Tractate Eduyot, Chapter 1, Mishnah 13 [see also the parallel Mishnah in Tractate Gittin, Chapter 4, Mishnah 5]) that we don’t leave a slave who is half-a slave and half a free-man, and therefore, he cannot eat at all until he is made [completely] a free-man.
+And that which it (i.e., the Mishnah) said here: "לא יאכל משל רבו" – implies that he eats of his own according to the opinion which says that we leave him as a man, half of whom is a slave and half of whom is a free-man, and this law is built entirely according to the general principle that is with us and it was is stated in a Baraitha (Tosefta Pesahim, Chapter 7, Halakha 4): a person slaughters [the Passover offering] on behalf of his minor age sons and daughters and on behalf of his Canaanite slave and [Canaanite] maidservant whether with their knowledge or without their knowledge.
+
+Mishnah 2
+
+If his master said to him: "צא ושחוט עלי את הפסח" undefined/without qualification even though it was always his practice, [slaughter for me] “a lamb” and he slaughtered for him a kid, or [slaughter for me] “a kid” and he slaughtered a lamb, he should he consume it, and this is what he wanted to announce to you that we don’t worry about his custom. And the general rule among is that he is not counted on for a share in two Passover lambs, and this is what he warned us here and we stated [in the Mishnah]: "יאכל מן הראשון"/he should eat from the first – specifically regarding only a king or a queen, but if they said to their servants: “Go out and slaughter for us the Passover offering” and they went out and slaughtered two Passover offerings, and all of this on account of the fickle-mindedness that reigns and their limited submission to the Commandments, but the rest of the people should not eat either from the first [Passover offering] nor from the second. And this law that it states [in the Mishnah]: "שכח מה שאמר לו רבו"/he forgot what his master told him – does not exist other than if his master’s shepherd said to him: “take a lamb and a kid a slaughter both of them in order to suit the will of your master,” and here he designated/transferred to you one of them on the condition that there wouldn’t be anything for your master, but if this were not the case he should not fulfill anything from this law, because the general principle among us is what the servant purchased, his master purchased, but here when it (i.e., the Mishnah) said, "שלי" it should not be fulfilled other than what we explained. But they will be exempt from making the second Passover offering, if the master forgot what he said to him after the blood has been poured for surely the Passover offering, at the time of the sprinkling of the blood is appropriate for consumption, but if he forgot prior to the sprinkling of the blood, they are liable for a second Passover offering.
+
+Mishnah 3
+
+He (i.e., the father) said to them: "על מי שיעלה מכם [ראשון] לירושלים" in order to stimulate/goad them [in the observance of] the Commandments and that they will make ever effort to ascend to Jerusalem, but in regard to the Passover [offering], they already were specifically counted on for a share in the Passover lamb with him, and therefore if the older entered, he merited and his brothers merited with him because they are entered for a share in the Passover sacrifice. But Rabbi Shimon thinks that they are counted on for a share in the Passover lamb until it is slaughtered and withdraw your share after it has been slaughtered until the blood has been sprinkled. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 4
+
+This is obvious.
+
+Mishnah 5
+
+This Mishnah requires general principles/rules and I am explaining them to you, and this is that if someone with gonorrhea saw two attacks, he is defiled and counts seven days without an other attack and he becomes ritually pure when he immerses [in a Mikveh] on the seventh day and he may eat Holy Things in the evening. And similarly, if he saw three attacks he is defiled and counts seven days without any attacks and immerses [in a Mikveh] on the seventh day and brings a sacrifice on the eighth day and afterwards may eat Holy Things because he is lacking atonement, but someone who is lacking atonement does not eat Holy things. God said (Leviticus 15:2): “[Speak to the Israelite people and say to them:] When any man has a discharge issuing from his member, he is impure.”/"[דברו אל-בני ישראל ואמרתם אלהם] איש איש כי יהיה זב מבשרו זובו טמא הוא" - It (i.e., the Torah) mentions the word "זיבות"/a person suffering from gonorrhea- twice and it says that he is impure, and it states further (Leviticus 15:3): “The impurity from his discharge shall mean the following – whether his member runs with the discharge or is stopped up so that there is no discharge, his impurity means this.”/"וזאת היהי טמאתו בזובו רר בשרו את-זובו או-החתים בשרו מזובו טמאתו הוא" – it mentions the word "זיבות" three times and states his impurity/טומאתו , and the accepted tradition comes and counts two and calls him impure, [and it counts] three times and calls him impure. How can this be that two [mentions of the word זב] makes him impure but three [mentions of the word זב] requires of him a sacrifice (see Tractate Megillah 8a, Tractate Niddah 43b. But the details of the laws of the attack will be explained in their place and we don’t have the need to go into length with this. And similarly, the woman who saw blood not at the time of her menstrual cycle for three consecutive days, she becomes a woman with a flux and counts seven days without an attack and brings a sacrifice on the eighth day like a man with gonorrhea and she eats Holy Things (if she is married to a Kohen or is a divorced/single daughter of a Kohen) in the evening, as it states (Leviticus 15:25): “When a woman had a discharge of blood for many days, not at the time of her period of menstrual impurity, [she shall be impure, as though at the time of her menstrual impurity, as long as her discharge lasts].” And our received tradition comes [and teaches] that [the word] "ימים" means “two” [days] and that [the word] "רבים" means “three” days, for if she did not see it (i.e., blood) for one day, she watches until the morrow, if she didn’t see anything at all she immerses [in the Mikveh] on the second day and eats Holy Things at night. But if she also saw [blood] on the second day she keeps watch the third “day,” if she didn’t see anything, she immerses [in the Mikveh] on the third day and eats Holy Things at night, but if she saw [blood] also on the third day, she becomes a complete woman with a flux, and all these three days are called שומרת יום כנגד יום/a woman who observes a day for a day, and after knowing these general principles, this Halakhah will be explained completely. And this law according to the generally principle that I have announced to you is in the previous chapter (Mishnah six) and he for whom it is not appropriate to the Passover offering on the fourteenth [of Nisan] but he will be appropriate in the evening that they slaughter on his behalf, and with the condition that he already immersed [in a Mikveh] and he doesn’t need anything other than sunset and also he had already transmitted his sacrifices to the Bet Din if he was lacking atonement, and then he would slaughter on his behalf and even though that on the same day he is not appropriate, except for/besides someone who has ritual impurity upon contact with a corpse alone, like we have explained to you there.
+
+Mishnah 6
+
+אונן – [a person who has lost a kinsman prior to burial] does not eat Holy Things for God said (Deuteronomy 26:14): “I have not eaten of it while in mourning,” and an אונן is called a person whose suffered the death of one of his relatives that he is obligated to mourn over them, on the day of death he is an אונן according to the Torah, and all the time that the corpse is lying on the face of the ground, he is also an אונן, and similarly, on the day of burial he is an אונן , but [only] according to the Rabbis (see also Maimonides’ comments on Tractate Demai, Chapter 1, Mishnah 2). And we are not concerned about the period of grief between the death of a kinsman and his/her burial according to the Rabbis with regard to the subject of the Passover [Sacrifice], and thus they (i.e., the Rabbis – in Tractate Zevakhim 99-101a and also Tractate Maaser Sheni, Chapter 3, Mishnah 6) said that there is no אנינות/intense grief other than on the day of death alone, and this is in regard to consuming the Passover Offering.
+ומפקח בגל – this is a person who digs in a hill/mound to search underneath for a corpse to remove it, and we don’t slaughter for him [the Passover offering] because his end is unknown, for it is possible that he would find in that heap of stones/ruins a corpse and he would be ritually impure and it is forbidden for him to eat the Passover offering that was slaughtered and they intended for him with it [to consume it]. But it is possible that he would not find a corpse and he could eat from it.
+And it states [in the Mishnah]: "וכן מי שהבטיחוהו להוציאו מבית האסורים" – and this is with two conditions – the first that he would be in a prison of non-Jews, and regarding them Scripture testified (Psalms 144:8): “whose mouths speak lies, [and whose oaths are false],” but from a prison of Israelites, if they promised him, certainly they will take him out, [as it says in] (Zephaniah 3:13): “The remnant of Israel shall do no wrong, and speak no falsehood.” And the second is that the prison will be outside of the wall [of Jerusalem], but if it was within Jerusalem, we carry the Passover [offering] to the prison and he will at of it there. And know that it is permitted for a person who just sustained the loss of a kinsman but has not yet buried him/her to eat the Passover [Offering] at night as will be explained later on (in Mishnah 8 – there is a misprint in the footnote of Mishnah 5 instead of 8), but we stated that one does not ab initio slaughter for him lest he not eat anything from his great pain [and distress on suffering the loss of a kinsman], for we have already relied upon his consuming it, but the meat will remain over and it will need to be burned, therefore it stated [in the Mishnah]: "ועל כולם אין שוחטין עליהם בפני עצמן" – meaning to say that they don’t slaughter the Passover [Offering] for a group of those who have just sustained the loss of a kinsman prior to burial or to a group of sick people or sick people or removal of debris from ruins that are upon a person, and afterwards, it explained this reason and stated, that lest one think that this is on account of the fact that they are not worthy to celebrate Passover, [but] they are worthy, but we prohibited this so that they would not bring the Passover [Offering] lest they disqualify it for they don’t consume it and we are required to burn it. And similarly, regarding the removal of ruins/debris lest they will discover the corpse after the slaughtering of the Passover [Offering] and they will defile it [through contact with a corpse] and have to burn it. And Just as we were informed that they are worthy, it states, therefore, if a disqualification occurred in them, meaning to say, if they slaughtered the Passover [Offering] and the blood was sprinkled upon them, even though that ab initio it is not appropriate to slaughter on their behalf, and afterwards a disqualification occurred in these people who had sustained a loss prior to being able to bury their kinsman or the sick people or the elders and they were defiled through [contact with] a corpse which they are not able to eat of it in the night, they are exempt from observing the Second Passover (on 14 Iyar) for they have slaughtered it when they were worthy to observe the Passover [Offering], except for removal of debris/ruins of a heap alone if it the Passover [Sacrifice] is slaughtered for him and he is worthy, as we have explained and afterwards the corpse is found in that heap, he is liable for the Second Passover, because he was ritually impure at the time of the slaughter when he was removing the ruins of a heap. And all of this is with the condition that the heap is round that if a corpse is found underneath it, we know with an absolute certainty that all that was on top of that heap was ritually impure because it was on top of a corpse (see Tractate Pesahim 91a). But if the place that he removes the debris of the heap/mound lengthwise and a corpse is found underneath it, it is exempt from observing the Second Passover, for we state that he was ritually pure at the time of the slaughter and it is possible that there wasn’t on top of the place that was opposite the corpse. But a round heap, which is like it is pointed projection – the ASTUNANA – which is in the form of a triangle.
+
+Mishnah 7
+
+This is simple, and its desire (i.e., the Mishnah) is to state that women and slaves or minors and slaves because of licentiousness (i.e., should not sacrifice together), but each gender alone is permitted, when on their own, or slaves on their own. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 8
+
+What we caused to need to permit him the consumption of the Passover offering ut not the rest of the Holy Things is because the period of mourning between death and burial of a kinsman at night [following burial] is according to the Rabbis (see also Maimonides’ comments on Tractate Demai, Chapter 1, Mishnah 2) but it is explained in the Torah on the day of death alone, and it was it said regarding Aaron on the day of the death of [his sons] Nadav and Avihu (Leviticus 10:19): “Had I eaten purification offering today, would the LORD have approved?,” but because the Passover offering [is punishable] with extirpation, we permitted its being eaten during the period of mourning between death and burial of a kinsman according to the Rabbis, but the eating of Holy Things which is only a positive commandment, it did not permit him. But we obligated the person in the period of mourning between the death and burial of a kinsman ritual immersion in order to demonstrate his removal from that mindset and the removal of his mourning (compare Maimonides in the Laws of Mikveh, Chapter 11, Halakha 12 and the differing view in the Laws of Primary Defilement, Chapter 12, Halakha 14), and he is not liable in this other than if he suffered a loss after Noon on the fourth day of [of Nisan] where he was already responsible for the Passover Sacrifice and it occurred upon him prior to his being in the period of mourning between death and burial of a kinsman. But if he suffered a loss of a kinsman prior to Noon that he became a person in the period between death and burial of a kinsman before the time of the obligation of the [Passover] Sacrifice, it (i.e., the consumption of the Passover Sacrifice) should be postponed until the Second Passover (i.e., a month later in Iyyar), and we don’t offer it on his behalf when he is in the period between the death and burial of a kinsman because it is not appropriate on account of his deep grief.
+והמלקט לו עצמות – meaning to say, that if another person assembled [the bones] for him , because this is one of the forms of the period between death and burial of a kinsman, and the School of Shammai and the School of Hillel did not disagree other than regarding the convert alone, for we are concerned lest in the next year he will be unclean of soul and he will say like I was purified ij the previous year and I ate my Passover Sacrifice at night, thus now also I will ritually immerse and eat my Passover Sacrifice, but an uncircumcised Israelite immerses (but in the Laws of the Passover Sacrifice, Chapter 6, Halakha 7 – Maimonides states that we slaughter for him after he has circumcised, but it doesn’t mention ritual immersion) and eats his Passover Sacrifice in the evening.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+If he was ritually impure or was far off on the First Passover (i.e., 14 Nisan) and he did not observe the Second Passover (14 Iyyar), he is not liable for extirpation, because he was already exempted from the First Passover, regarding which it (i.e., the Torah) states that he would be extirpated and it was postponed to the Second Passover, where it doesn’t state extirpation. But if he erred unwittingly or was under duress during in the First Passover and didn’t observe the Second [Passover], he is liable to extirpation, because it states in the Torah that whomever was not ritually impure or far off and didn’t make the Passover [Sacrifice] at all is liable for extirpation, and that which it (i.e., the Torah) said (Numbers 9:13): “But if a man who is pure and not on a journey refrains from offering the Passover sacrifice, that person shall be cut off from his kin, etc.” And this is the matter where it (i.e., the Mishnah) states here: "אלו פטורין מן ההכרת ואלו חייבין" .
+
+Mishnah 2
+
+מודעית – place between it and Jerusalem is fifteen miles, and it is the intermediate measurement of that which a person can walk by foot from sunrise until eventide (see Tractate Pesahim 93b). But if on the fourteenth [of Nisan] he was outside of Modiin, this is a distant journey. But Rabbi Eliezer says that even if he was within Jerusalem and became ill or his walk (of a Jerusalemite) became disarranged, and he is unable to enter to the Temple courtyard at the time of the offering but will be at the end of the time if he arrives to the threshold of the Courtyard, surely, his case is like the law of he who was on a distant journey. But Rabbi Akiva states since he was inside from Modiin and he is not able to arrive, his case should be like the law of someone unavoidably prevented [from coming]. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 3
+
+God said regarding the Second Passover (Numbers 9:12): “They shall offer it in strict accord with the law of the Passover sacrifice,” whereas if He (i.e., God) did not add to any word on this, he would be obliged on the Second [Passover] for everything that he is required on the First [Passover]. But since it states after this in the Second Passover (Numbers 9:11): “They shall eat it with unleavened bread and bitter herbs,” it excluded the removal of leaven. And what it says further (Numbers 9:12): “And they shall not leave any of it over until morning,” excludes [the command]: "לא יראה ולא ימצא"/it shall not be seen it nor shall it be found with you” (see Exodus 13:6 and 12:19), and when the it (i.e., the Torah) states (Numbers 9:12): “They shall not break a bone of it,” it excludes (Exodus 23:18, 34:25): “You shall not offer [the blood of my sacrifice] with anything leavened,” because it was not necessary for all of this specification, for when it states (Numbers 9:12): “in strict accord with the law of the Passover sacrifice,” it is enough in place of all of them, and since he doubled them, it is like he is explaining as if he will state that the law of the Passover sacrifice that I am obligated on is not other than this alone, “they shall eat it with unleavened bread and bitter herbs” (Numbers 9:11), etc. And in this manner, it will be an explanation of what it (i.e., the Torah) said, for one amplification after another amplification is only to restrict.
+
+Mishnah 4
+
+You already knew that if most of the community were impure by reason of a corpse (see Numbers 9:6,7 and 10) alone, he should bring the Passover [Offering] in a state of ritual impurity, but not eat it other than other than those who were defiled through corpse contact alone, for the ritual defilement was permitted to them alone as we have explained, but if the rest of the ritually impure people ate of it, they are not liable for extirpation, because it comes in the received tradition (Tractate Pesahim 95b), that which is eaten for ritually pure individuals, it is obligatory upon him because of ritual defilement, but what is not consumed by ritually pure individuals is not liable upon him because of ritual defilement. But Rabbi Eliezer states that (Numbers 5:2): “to remove from camp anyone with an eruption or a discharge and anyone defiled by a corpse,” at the time that those defiled by a corpse are sent out, those with gonorrhea and lepers are sent out, but when those who defiled by a corpse are not sent out, those with gonorrhea and lepers are not sent out, therefore, if those with gonorrhea and leprosy entered into the Sanctuary on Passover that come in ritual impurity, they are exempt. But the Halakha is not according to Rabbi Eliezer.
+The intention when it (i.e., the Mishnah) states: "נוהג כל שבעה", is regarding the prohibition of eating Hametz/leaven. But on the Egyptian Passover/Pesah Mitzrayim, it is not forbidden on it the eating of Hametz other than one day alone, as it states (Exodus 13:3-4): “no leavened bread shall be eaten. You go free on this day, [in the month of Abib],” as if it said, you shall not eat Hametz on the day that you leave. And it stated [in the Mishnah] here: "לילה אחד" , meaning to say that also the night of that day it was prohibited [to eat] Hametz (see Tractate Pesahim 96b).
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+עד שיסתאב – until a blemish should befall it which disqualifies it from being appropriate for a sacrifice. And the words of Rabbi Akiva are correct and there is no one who disputes him.
+
+Mishnah 7
+
+Every place that it states [in the Mishnah]: "יפלו דמיו לנדבה" , meaning to say, a free-will donation of a burnt offering, and concerning this that he should give those monies in boxes that are in the Temple and the Bet Din offers burnt-offerings with those monies. And it follows that these distinctions that are between one who brings the free-will donations of a burnt offering or that he places their monetary value in a box, for that which he placed its monetary value in a box of its libations from the community, and the burnt-offering that he would bring its libations from what is his. And the remainder of the distinctions that are between them will be explained in the third chapter [Mishnah 5] of Tractate Temurah.
+
+Mishnah 8
+
+The truth substantiated by an illustration in this is for example, that his Passover Offering was combined with two burnt offerings, he leaves the three lambs until they become disqualified, and he sells them one at a time and knows that their worth is greater, as for example that the worth of one is a Denar and the Denar and-a-half and the third is two Denarim, that the total amount of all three is four-and-one-half Denarim, surely he is liable to bring three animals, two of them – each are two Denarimm and one of them is a Denar and a half.
+And this that [the Mishnah] states: "ויפסיד המותר מביתו" and he sacrifices from them two burnt offerings and one of them from two complete Denarim, and from what that you need to know is that the first-born is consumed over two days and one night, but the Passover [Offering] is not consumed other than at night, and it is not eaten other than until midnight, but if the firstling was consumed according to the law of the Passover [Offering], we will bring on account of this that it will be portions of sacrifices left over beyond the legal time and bound to be burnt, that it is not consumed other than until midnight, and this general principle with us is that we don’t bring Holy Things to a disqualified house (see Tractate Pesahim 98b and in many places).
+And therefore it states [in the Mishnah]: "אם חבורת כהנים יאכלו" – meaning to say, that everything should be eaten until midnight like the law of the Passover offering. But the Sages state: "ירעו עד שיסתאבו" and he should bring the equivalent of eight of them and state that all where there is for the Passover offering, its holiness should come upon this, and he offers that animal as a peace offering, and he consumes all of these animals that develop a defect in the manner that the firstling is consumed which has a defect. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 9
+
+All of this is simple and doesn’t require explanation. And it states [in the Mishnah]: "אמר להם ולא אמרו לו", meaning to say, that they did not speak through commentary/explanation and it don’t permit him explicitly that he should slaughter for them, and also that he did not permit them explicitly, even though there were actions and hints that show that they rely upon each other (see The Laws of the Passover Offering, Chapter 3, Halakha 6).
+
+Mishnah 10
+
+It is simple that this mixture should not be made other than prior to slaughtering the Passover [Offering].
+
+Mishnah 11
+
+And such a second person says to his fellow. And the entire matter is simple.
+
+Chapter 10
+
+
+
+Mishnah 1
+
+סמוך למנחה – that when there remains in the day [of the eve of Passover] more than two-and-one-half hours, according to the period that is called Minha, that which remains from the day is two-and-one-half hours, and we have been required as such becauי:se the eating of Matzah on the first night is obligatory (see Tractate Pesahim 99b), therefore a person starves himself in order that he can eat with an appetite, and this that prevents him from eating is not the eating of bread, for surely, he doesn’t have any bread then, because it is forbidden with us to eat Matzah on the da of the fourteenth [of Nisan] until he eats it at the time of the Mitzvah, but rather, we have prevented him from eating too much other foods (see The Laws of Hametz and Matzah, Chapter 6, Halakha 12), and we have obligated to eat when he is reclining in the manner that kings and other great figures eat, in order that it will be in the manner of freedom.
+ותמחוי – this is the relish (see Tractate Peah, Chapter 8, Mishnah 7) that they gather for the poor in each and every house. But its consumption is not permitted other than for the most poor person like we explained at the end of [Tractate] Peah.
+
+Mishnah 2
+
+It was already explained to you in Tractate Berakhot (Chapter 8, Mishnah 1), that the School of Shammai recites Kiddush prior to the Blessing of the Wine. But the School of Hillel reverses the matter.
+
+Mishnah 3
+
+The Seder which tells/proclaims is such – they bring before him the table and he receives the Kiddush as it states, and afterwards he eats whichever vegetable that is made ready after he dips it in Haroset and recites the blessing “Who creates the fruit of the ground” (note that we today use salt water).
+And it (i.e., the Mishnah) says: "מטבל בחזרת" in order to inform you that he recites the blessing, “Who creates the fruit of the ground” even on the lettuce which is from the bitter herbs, which is in place of the vegetable that he eats it at the beginning. But when he consumes the Matzah/unleavened bread and the lettuce after that, he makes the blessing, “on the eating of Maror/bitter herbs, if he didn’t consume Maror first. But if he didn’t have anything other than bitter herbs initially and at the end recites the blessing over it at the beginning, “who creates the fruit of the ground” and “on the eating of Maror” and consumes it, and he should eat it at the end with out a blessing. And they established that he should eat a vegetable nevertheless and afterwards Maror in order that there would be in this a change in order that the child would ask [about it].
+ומטבל – like “and he deals with it, meaning to say, engages in the eating of vegetables.
+ובחרוסת – it is a mixture that has acidity/sourness and it is similar to straw in memory of the mud/clay, and such is how we make it, that we soak/steep figs or dates and cook them and crush/pound them until they become soft and we knead them in vinegar and put them into a SANBAL (spikenard) or cornea (see Tractates Maaser Sheni, Chapter 3, Mishnah 9 and Uktzin, Chapter 2, Mishnah 2) or hyssop without pounding/rubbing. But Rabbi [Elezar the son of Rabbi] Tzadok says that Haroset is a Mitzvah that one is liable to recite the blessing: “Who has sanctified us by His commandments and commanded us on the eating of Haroset.” But it is not Halakha (but see in the Laws of Hametz and Matzah, Chapter 7, Halakhah 13 that Maimonides determined that Haroset is a commandment from the Scribes).
+
+
+
+Charoset is mixture which has acidity in it and something similar to straw, and this is memory of the mortar. And we make it like this: Soak figs or dates and cook them and pound them until they are wet and knead them with spikenard or hyssop or something similar, without grinding them. And Rabbi Eliezer said that charoset is a mitzvah and in his opinion, one would need to say a blessing "who has commanded about eating charoset" and that is not the halakha. 
+
+Mishnah 4
+
+מתחיל בגנות – that he tells how we, before Abraham came, deniers [of God] and forming partnerships (this is what Maimonides wrote in the Laws of Leaven and Matzah, [Chapter 7], Halakha 4, and it appears like it is according to Rav, even though in the Seder, the Haggadah follows according to Shmuel), and we chose God as an inheritance, and how what transpired over us in Egypt occurred and afterwards, God liberated us. And it (i.e., the Mishnah) expounded on the entire portion – “Remember and Know”
+
+Mishnah 5
+
+The Halakha is according to Rabban Gamaliel.
+
+Mishnah 6
+
+The Halakha is according to Rabbi Akiva.
+
+Mishnah 7
+
+What we have been compelled that we do not permit him to drink [wine] between the third and fourth [cups], in order that he not become inebriated, because the wine with the food does not cause drunkenness like when he becomes intoxicated without food.
+וברכת שיר – this is [the prayer]: “The soul of every living being”/נשמת כל חי until its conclusion. And similarly, also יהללוך/let them praise you until its conclusion is called ברכת שיר/the Blessing of Song [of Praise] (see Tractate Pesahim 118a – and in the Laws of Hametz and Matzah, Chapter 8, Halakha 10, the decision is according to Rabbi Yehuda who states: “The soul of every living being”/נשמת כל חי). But if he combined them, this is surely praiseworthy.
+
+Mishnah 8
+
+נתנמנו – this is that sleep is coming upon them but not that it is delved deeply, but rather that they hear who is speaking and respond to whom is calling to them.
+נרדמו – that this is deep sleep.
+ואפיקומון – these are the fruits that the conclude the meal such as the roasted seeds and the dates and the raisins and the almonds and things similar to it. And the Halakha is according to Rabbi Yossi.
+
+Mishnah 9
+
+טומאת ידים – its laws will be explained in many places in [Seder] Taharot.
+והזבח – that is mentioned here is the festival offering [of the visitors to the Temple on the festivals) that is mentioned above in Chapter Six. And the language of the Tosefta (Tractate Pesahim, Chapter 10, Halakha 13): What is the blessing of the Passover offering? Praised is…who sanctified us by His commandments and commanded us to partake of the Passover offering. And what is the blessing of the peace-offering? Praised is…who sanctified us by His commandments and commanded us to eat the peace-offering. And the Halakha is according to Rabbi Akiva (i.e., that eating one of them does not exempt us from the requirement to eat the other).
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Pesachim/Hebrew/Vilna edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Pesachim/Hebrew/Vilna edition.txt
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@@ -0,0 +1,485 @@
+Rambam on Mishnah Pesachim
+רמב"ם על משנה פסחים
+Vilna edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה פסחים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>אור לארבעה עשר בודקין את החמץ לאור הנר כו':</b> בדיקת החמץ [צריך שיהיה] בליל י"ד אע"פ שאינו אסור בו באכילה עד חצות ליום י"ד כאשר יתבאר. ותקנו זה לפי שאור הנר בלילה יפה לבדיקה ובני אדם מצויים בבתיהם באותו העת. נקרא לילה אור כמו שקוראין דברים הרבה בהפכן וכוון בזה כדי לדבר בלישנא מעליא ולא תהיה פתיחת הספר בשם העדר מן ההעדרים ר"ל לילה:
+<b>ומרתף</b> שם אוצר היין. וזו המשנה שיעורה כך כל מקום שאין מכניסין בו חמץ אינו צריך בדיקה. ואוצרות יין ושמן אינן צריכין בדיקה. ולמה אמרו שתי שורות במרתף וכו' ונאמר על דרך הדמיון כגון שיהיה בית מלא חביות יין באורך עשר חביות וברחבו עשר ובגבהו עשר אחת בצד אחת עד שיהיה בבית אלף חביות. בית שמאי אומרים בודק השורה כולה שהיא כנגד הפתח באורך וברוחב שהם מאה חביות והשורה כולה שהיא כנגד גג הבית באורך וברוחב והם גם כן מאה חביות וזהו ענין שתי שורות על פני כל המרתף. וב"ה אומרים שבודק שתי שורות והם עשרים חביות בלבד והוא שתי שורות אחת בצד שניה כנגד פתח הבית ומן השורות העליונות כנגד הגג זהו ענין אמרם שתי שורות החיצונות שהם העליונות:
+
+Mishnah 2
+
+<b>אין חוששין שמא גררה חולדה מבית לבית כו':</b> גררה ענינו ידוע כמו גורר אדם מטה כסא וספסל (שבת דף כב) מגזרת הנגרים ארצה (שמואל ב יד). וחולדה גם כן ידוע:
+
+Mishnah 3
+
+<b>רבי יהודה אומר בודקין אור ארבעה עשר ובארבעה עשר שחרית ובשעת הביעור כו':</b> בתוך המועד ולאחר המועד ענינו בתוך ימי החג ואחר ימי החג. ותועלת הבדיקה אחר המועד כדי שיאבדנו ולא יהנה בו כי העיקר אצלנו חמץ שעבר עליו הפסח אסור בהנייה. ואמרם מה שהוא משייר חוזר על תחלת המאמר והוא אמרם אור לארבעה עשר בודקין את החמץ כי מה שמשייר יניחנו בצינעא עד שיחול שעת איסור כי הוא אם הניח בלי מוצנע ומצא שחסר ממה שהניח צריך בדיקה אחרת לפי שנאמר בידוע שגררה חולדה. וטעם מחלוקת רבי יהודה וחכמים כי רבי יהודה אומר אם לא בדק בשעת איסור החמץ אינו בודק כלל דילמא אכיל מיניה. וחכמים אינן רואין בזו הגזירה לפי שהם אומרים הוא עצמו מחזר עליו לשורפו מיכל אכיל מיניה ומפני זה אומרים יבדוק בתוך המועד ולאחר המועד. ואין הלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>רבי מאיר אומר אוכלין כל חמש ושורפין בתחלת שש כו'.</b> צוה השם יתברך שבעת ימים שאור לא ימצא בבתיכם מכאן אנו לומדים שצריך להיות ביעור החמץ קודם השבעה בהכרח כדי שיהיו כל השבעה ימים מתחלתן ועד סופם לא ימצא בהם שאור. ממאמרו אך ביום הראשון תשביתו שאור מבתיכם למדנו שהוא יום ארבעה עשר ויהיה ביעור החמץ בתחלת יום ארבעה עשר לולי אמרו אך ביום הראשון כי אך הוא מלת מיעוט וכאילו מיעט ואמר מה שאמרתי ביום הראשון אינו בתחילת היום אלא מקצתו. ומכלל הרמיזות לזה העיקר המקובל רוצה לומר כי ביעור החמץ במקצת ארבעה עשר אמרו יתברך לא תשחט על חמץ דם זבחי והקבלה כי אותו המקצת בתחלת שעה שביעית והכל מודים כי מתחלת שעה ששית הוא אסור אבל הוא מדבריהם כדי להרחיק מאיסור תורה. ומחלוקת רבי מאיר ורבי יהודה כי רבי מאיר אומר יאכל כל זמן שמותר לו לאכול ורבי יהודה אומר לא יאכל בחמש שעות גזירה משום יום המעונן שאפשר שיטעה בשעה אחת. והלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>ועוד אמר ר"י שתי חלות של תודה פסולות מונחות כו':</b> עוד יתבאר לך כי קרבן תודה יש בו ארבעים חלות ולפי שהם רבות נפסלות בלינה והיו לוקחין שתים מאותם החלות והיו עושין בהן מה שאמר. ואין הלכה כרבי שמעון בן גמליאל:
+
+Mishnah 6
+
+<b>ר' חנינא סגן הכהנים אומר מימיהם של כהנים כו':</b> אבות הטומאות הן מנויות בתחלת סדר טהרות ומשם תדעם. וכל הנוגע באב מאבות הטומאות יקרא ראשון. והנוגע בראשון יקרא שני. והנוגע בשני יקרא שלישי. והנוגע בשלישי יקרא רביעי. ועוד יקרא ראשון ולד הטומאה לפי שהוא מיוחס לאב הטומאה והשני ולד הטומאה. ועל זה ההיקש חוזרין ואומרים מלת ולד בשלישי ורביעי. ויקרא גם כן שם הראשון והשני והשלישי והרביעי ולד הטומאה לפי שהם כולם תולדות אב הטומאה.
+ואמרו בכאן <b>ולד הטומאה</b> רצה לומר ולד ולד הטומאה וכבר ידעת כי בשר שנגע בולד [ולד] הטומאה שלישי לטומאה ובשר שנגע באב הטומאה ראשון וכשנגע שלישי לראשון חזר שני כמו שבארתי לך כי כל הנוגע בראשון יחזור שני. והודיעך בזה הדבר כי שלישי מותר לעשותו שני. וזהו ענין אמרו אע"פ שמוסיפין לו טומאה על טומאתו לפי שהיה שלישי והחזירו שני וזאת הטומאה שנתוספה לו היא מדרבנן אבל מדאורייתא העיקר אצלנו אין אוכל מטמא אוכל לפי שנאמר בטומאת אוכלין טמא הוא ובא בקבלה הוא טמא ואינו עושה כיוצא בו כלומר לא יטמא כיוצא בו מן המאכלות אבל מדרבנן אוכל מטמא אוכל ולפיכך חזר השלישי שני. והוסיף רבי עקיבא על זה ואמר כי שלישי מותר לעשותו ראשון כאשר אגיד לך כי טמא מת מכלל אבות הטומאה והאדם הנוגע במת יהיה אב והנוגע באב יהיה ראשון וכן שני שלישי ורביעי ואם היה הדבר הנוגע במת כלים לא יהיו אב הטומאה ונחשוב מהם ראשון ושני אבל יהיו הם והמת תורה אחת שהנוגע באותן הכלים יטמא טומאת שבעה והוא יהיה אב הטומאה ונחשוב ממנו ראשון ושני וזה לדבר השם יתברך בחלל חרב או במת וגו' ובאה בקבלה חרב הרי הוא כחלל וכמו כן שאר כלי מתכות וכלי שטף דינם ודין החרב שוה והכלים הם יותר חמור מן האדם לעולם במדרגה אחת אם נגע אדם במת יהיה אותו האדם אב הטומאה בלא ספק ואם נגע אדם שני בראשון יהיה השני ראשון כאשר בארנו בתחלת דברינו ואם נגעו כלים באותו האדם שנטמא במת והוא אב הטומאה לא יהיו ראשון אבל יהיו אב הטומאה ומהם יתחיל החשבון בראשון ובשני ועוד יתבארו לך דיני אלו העיקרים כולם וראיותיו בביאור בראש מסכתא אהלות. ונר אשר אמרו בכאן ר"ל נר של מתכת שנכללת בכל דיני הכלים שזכרנו אבל נר של חרס לא כי מעיקרנו שכלי חרס אינו אב הטומאה בשום פנים כאשר יתבאר במסכת כלים. וכשתגע נר של מתכת בטמא מת שהוא אב הטומאה לא יהיה אותו הנר ראשון אבל יהיה אב הטומאה כאשר בארנו.
+ו<b>שמן שנפסל בטבול יום</b> והוא שלישי כאשר יתבאר במסכת טבול יום. וכשנתנו בנר הנזכרת חזר ראשון כי הנר אב הטומאה כאשר בארנו והתיר חזרת שלישי ראשון. וכבר בארנו כי ר"ע יצטרך שיהיה הנר אב כדי שיהיה השמן ראשון ויטמא זולתו מן התורה. כי הוא סובר כי היות משקין טמאין מטמאין זולתם מן המאכלות מדאורייתא אבל אילו סבר שהוא מדרבנן כאשר הוא האמת די לו בטומאה דרבנן שיתיר להיות הנר של חרס לפי שהמשקין בין שנטמאו באב או בראשון או בשני יחזור ראשון וזה מדרבנן. ועוד נבאר זה במקומו בטהרות. ושני המאמרים אמתיים לפי שהם עדות שהעידו במה שראו. ומה שנמשך זה הענין בכאן לפי שדברנו בשתי חלות פסולות מלחם תודה שהם קדשים ונשרפין:
+
+Mishnah 7
+
+<b>אמר ר"מ מדבריהם למדנו ששורפין תרומה כו':</b> ר"מ סובר אין משקין טמאין מטמאין זולתם מדאורייתא. ועוד יתבארו עקרי מחלוקתם במסכת טהרות. ושניהם מודים כי אמרו במה שקדם למה [לא] נמנעו מלשרוף הבשר שנטמא בולד הטומאה מפני שהוא בשר שנטמא במשקין טמאין וזה הבשר לדעת ר"מ ולד מדרבנן לפי שהוא כאשר בארתי לך סובר טומאת משקים לטמא אחרים דרבנן והוא לדעת רבי יוסי ולד מדאורייתא למה שביארנו מסברתו. ולפי שסבר רבי מאיר כי רבי חנינא התיר שריפת ולד הטומאה מדרבנן עם ראשון מדאורייתא אמר מדברי רבי חנינא במחלוקתו עם רבי עקיבא נודע שמותר לשרוף תרומה טהורה עם הטמאה לפי שולד מדרבנן לגבי ראשון דאורייתא אין הפרש בינו ובין טהור.
+ואמר לו רבי יוסי <b>אינה היא המדה</b> לפי שרבי יוסי סובר כאשר בארנו כי אותו הבשר טמא מדאורייתא. ואמר לו אם התרנו טמא טומאה חמורה עם טמא טומאה קלה נתיר שריפת טהור עם טמא א"כ יהיה שריפת תרומה טהורה עם הטמאה לרבי מאיר על עיקר סברתו היא המדה ולר' יוסי אינה המדה. אח"כ אמר לו רבי יוסי אפי' רבי יהושע שהוא מיקל אינו מתיר שריפת טהורה עם הטמאה אבל הוא מתיר שריפת תלויה עם הטמאה. ועוד יתבארו לך דברים שעושים התרומה תלויה כשנגע בהם במסכת טהרות ורבי יוסי אמר כי ארבעה עשר שחל להיות בשבת שהחיוב לשרוף הכל קודם השבת שורפין טמאה לעצמה וטהורה לעצמה ותלויה לעצמה. והלכה כרבי יוסי באמרו אין שורפין טהורה עם הטמאה. אבל שיטמאו המשקין לזולתם הוא מדרבנן כרבי מאיר:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כל שעה שמותר לאכול מאכיל לבהמה לחיה ולעופות כו':</b> זו המשנה לרבן גמליאל שקדם לך דעתו שאמר חולין כל ארבע ותרומה כל חמש. ואמר בכאן כי כל [זמן] שהכהן אוכל תרומה מותר לישראל להאכיל לבהמה וזה אמת ר"ל שמותר לו ליהנות מן החמץ בשעה חמישית אע"פ שהוא עצמו אינו אוכל כאשר בארנו.
+ואמרו <b>ולבהמה ולחיה ולעופות</b> כדי שיכלל בכלל מיני החיות כמו שהם חלוקים בענין אכילתם כי יש מהם מצניעים מה שישאר להם ויש מהם שמפזרין אותו וכיוצא בהן ומה שפרט.
+ואמר <b>ומוכרו לנכרי</b> כי ב"ש אומרים לא ימכור אדם חמצו לנכרי אלא א"כ יודע בו שיכלה קודם הפסח והודיע כי זה המאמר דחוי.
+ורוצה במאמר <b>ומותר בהנאתו</b> לפי שהוא כששרף החמץ קודם הביעור הותר לו שיהנה באפרו לאחר הפסח.
+ואמר <b>עבר זמנו אסור בהנאתו</b> אפילו בשעה ששית שהוא מדרבנן כי הוא אסור בהנאה כמו איסור הנאה דאורייתא כל כך כי אפילו קידש אשה בחמץ בשש שעות אין חוששין לקדושין אפילו היה אותו החמץ אסור מדרבנן כמו החטים שנפל עליהם מים וכיוצא בו.
+ואמר <b>ולא יסיק בו תנור וכירים</b> רוצה בו כי כששרפו בזמנו לא יסיק בו תנור בעת שריפתו כדי שלא יהנה באותו הביעור והוא אינו מותר בהנאה. ופרורין ידוע ולשון העברי פתים וכמו כן נפרש פתות אותה פתים (ויקרא ב׳:ו׳) ואין הלכה כרבי יהודה וכשהחמץ הוא יבש אין מספיק לו להטילו בנהר אלא צריך שיפרר אותו היטב מפני שיובשו חזק חלקיו [וצריך] (ו) לכתת כדי שיאבד מהר:
+
+Mishnah 2
+
+<b>חמץ של נכרי שעבר עליו הפסח כו':</b> למדנו בקבלה שלך אי אתה רואה אבל אתה רואה של אחרים ולפי שאין אדם עובר על מצות לא יראה לך חמץ בחמץ של נכרי הוא מותר ואפילו באכילה ומה שאמר בהנאה משום שאומר חמצו של ישראל אסור בהנאה ואמרו בירושלמי כי אמרו מותר בהנאה משום שהוא מורה שהוא אסור באכילה וזה הוא במקום שאוסרין שם אכילת פת נכרים ומזה הטעם אסור באכילתו ולא משום החמץ כאשר אמרו אבל באתרא דנהיג לאכול פת נכרים מותר באכילה וזה יורה הדבר בפת של נכרים שתלוי במנהג והמנהג הוא אצלנו באיי ספרד לאכלו. ולפי שעבר הישראל על מצות השם שאמר לא יראה כשהחמץ שלו קנסינן ליה ונאסר אותה בהנאה אפילו לאחר הפסח:
+
+Mishnah 3
+
+<b>נכרי שהלוה את ישראל על חמצו כו' :חמץ שנפלה עליו מפולת הרי הוא כמבוער כו':</b> התנאי בשניהם שיאמר לו אם לא הבאתי לך מעות ביום פלוני קנה מעכשיו אבל אם לא אמר לו זה הרי החמץ נחשב ברשות בעליו לא ברשות אותו שהוא ממושכן אצלו.
+ו<b>כל שאין הכלב יכול לחפש אחריו</b> הוא שיהיה עליו גובה שלשה טפחים וצריך שיבטל בלבו ורשב"ג לא בא לחלק אבל באר דין המפולת איך הוא:
+
+Mishnah 4
+
+<b>האוכל תרומת חמץ בפסח בשוגג כו':</b> עוד אבאר לך במסכת מכות כי אוכל חמץ בפסח לוקה והעיקר אצלנו אין אדם לוקה ומשלם לפיכך פטור מן התשלומין. ומדמי העצים שיעורו אפילו דמי עצים אינו משלם ולא נאמר נחשוב זה החמץ כאלו הוא עץ בעלמא לפי שהוא אסור בהנאה ולפיכך אין משלם אפילו דמי עצים:
+
+Mishnah 5
+
+<b>אלו דברים שאדם יוצא בהן ידי חובתו כו':</b> אכילת מצה בליל פסח מצות עשה והוא דברי השם בערב תאכלו מצות (שמות י״ב:י״ח) ואמר לא תאכל עליו חמץ שבעת ימים תאכל עליו מצות (דברים ט״ז:ג׳) א"כ כל הזרעים שעיסתם מתחמצת אדם יוצא בהן ידי חובתו במצה. ואלו החמשת מינין בלבד הם באין לידי חימוץ וזולתם כמו אורז ודוחן ודומיהן מסריחין עיסתן ואינן מתחמצין. ואם אתה זוכר למה שפירשנו בפ' שלשה שאכלו כאחד מברכות ובפרק י"ח דשבת התבאר לך זאת ההלכה והתשובה בהן אחת. ומה שפרט <b>בחלה ובתרומה</b> שמא יאמר אדם מצה שוה לכל אדם בעינן ר"ל שתהא ראויה לכל ישראל ולזולתם הודיענו שאין הדבר כך. והטעם שאין אדם יוצא ידי חובתו בחלות תודה ורקיקי נזיר כשעשאן לעצמו להקריבן עם הקרבן שהוא חייב [בו] כמו שנצטוה אע"פ שהיא מצה גמורה לפי שאמר השם יתברך ושמרתם את המצות ובא בקבלה מצה המשתמרת לשם מצה יצתה זו שאינה משתמרת לשם מצה אלא לשם זבח:
+
+Mishnah 6
+
+<b>ואלו ירקות שאדם יוצא בהן ידי חובתו כו':</b> כמו שאכילת מצה בליל פסח מצות עשה כך אכילת מרור מצות עשה בזמן שכבש הפסח נאכל. הוא מה שאמר יתברך על מצות ומרורים יאכלוהו. ואמרו מרורים נופל על אלו שמנה.
+<b>חזרת</b> חסא.
+<b>עולשין</b> ידוע.
+<b>תמכא</b> מין ממיני עולשין אלא שהוא גדל בגנות.
+<b>חרחרבינה</b> פירש רבינו יצחק אלקרצינ"ה.
+<b>מרור</b> מין כוזברתא מר ביותר.
+ואמרו <b>בין לחים בין יבשים</b> רוצה בו הקלח שלהם כאשר הודיעך ויוצאין בקלח שלהן אבל העלין אינו יוצא בהם ידי חובתו אלא אם היו לחים:
+
+Mishnah 7
+
+<b>אין שורין את המורסן לתרנגולים אבל חולטין כו':</b> מורסן ידוע והוא קליפת החטים העבה.
+ו<b>שורין</b> הוא שישרו המורסן במים וישימו אותן בפני התרנגולים שיאכלו אותן כדרכן [בנחת].
+ו<b>חולטין</b> הוא שילושו הקמח במים חמין בחוזק הרתיחה. ונהגו העם לאסור זה והתלמוד התיר אותו.
+ו<b>שפה</b> פירושו שהאשה מחככת בשרה במורסן.
+ו<b>ילעוס</b> הלעיסה בשינים:
+
+Mishnah 8
+
+<b>אין נותנין [את] הקמח לתוך חרוסת או לתוך החרדל כו':</b> מחלוקת תנא קמא ורבי מאיר אינו אלא כשנתן לתוך החרדל אבל לתוך החרוסת דברי הכל ישרף מיד לפי שהוא ממהר להחמיץ ועוד יתבאר תערובת החרוסת מה הוא בפרק אחרון. ואמר הש"י בפסח ובשל מבושל במים ולפי ששינה איסור הבישול בלשון מקור קבלנו שבא לרמוז לאסור בישולו במי פירות אבל סכין ומטבילין אותו בהן אחר שנצלה: ומי הבצק שנוטלין בהם. הידים וכלי הבצק ישפכו כמו שזכרו ובמקום מדרון כדי שלא יתקבצו וישארו במקום נמוך ואין הלכה כרבי מאיר:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אלו עוברין בפסח כותח הבבלי ושכר המדי כו':</b> ענין עוברין שעוברין על בל יראה ובל ימצא.
+<b>כותח</b> הוא דבר שנופל בערובו קמח ונקרא בלשון ערבי אלמר"י.
+<b>שכר</b> דבר משכר שעושין דברים משכרין ממינין רבים מחטים שרויים ושעורים וזולתם והיה משקה אנשי מדי מזה הענין רוצה לומר ממשרת לחם כגון אותו שעושין היום במצרים וקורין אותו אלמז"ר בערבי.
+ו<b>חומץ האדומי</b> היו משימין בו שעורים מעט.
+ו<b>זיתום</b> שלוקחין מלח וקמח שעורים וקרטומי וקורין אותו בערבי קרט"ם והוא זרע כרכום דברי בד בבד ולשין אותו במים והיו עושין אותו לרפואה.
+וזומא של צבעים מיא דחזרי והוא מים ששורין בהן המורסן ומשתמשים בו צבעי <small>[<b>הגהות הגרי"ב:</b> בשאר דפוסים בא</small> הלבא <small>בב' והוא שיבוש וצ"ל הלכא בכ' כמו שהוא לפנינו וכן הוא בתוי"ט, ועי' ברש"י חולין דף כ"ח ע"א ד"ה ללכא צבע עור אדום:]</small> הלכא:
+ו<b>עמילן של טבחים</b> הוא שלוקחין חטים שלא בשלו כל צרכן ומיבשין אותן וטוחנין אותן ולשין אותן ועושין מהן חלות ומכסין בהן הקדרה כשיתקרב המאכל להתבשל בתוכה ותסיר ממנה זוהמת המאכל וריחו הרע.
+ו<b>קולן של סופרים</b> עיסה יעשו אותה מדבקי הספרים מעפר הרחיים ידבקו בו מה שהם רוצים לדבק מניירותיהם.
+ו<b>טפולי נשים</b> הוא קמחים יקחו אותן הנשים מן הדברים שיש להם כח למרק ורוחצות פניהם בהם ובשרן ויש בכללן קמח שעורים. ורבי אליעזר אומר אע"פ שיהיה אבק ואין בו מים גזירה שמא ישרו אותו האבק בשעת הרחיצה. ואין הלכה כרבי אליעזר אלא כמו שאמר זה הכלל כל מה שהוא מין דגן רוצה בו כל דבר שיהיה בו מין ממיני חמשת המינים עם המים עובר עליו בפסח אבל בלא מים או במי פירות אינו עובר ומותר לאוכלו כי העיקר אצלנו מי פירות אין מחמיצין:
+ואמרו <b>הרי אלו באזהרה</b> רוצה לומר מי שיאכל אחד מאלו שיהיה בו תערובת דגן לפי שהעיקר אצלנו על חמץ דגן גמור ענוש כרת ועל עירובו בלאו וזה כשיהיה מן החמץ מעורב כזית בכדי אכילת פרס אז יתחייב האוכל זה התערובות מלקות אבל אם יש בשעור הדגן המעורב פחות מכזית אינו חייב על אכילתו מלקות אבל הוא אסור ואין הלכה כרבי אליעזר:
+
+Mishnah 2
+
+<b>בצק שבסדקי עריבה אם יש כזית במקום אחד כו':</b> אמרם בטל במיעוטו כשהוא במקום חיזוק הכלי ודיבוק שבריו אבל כשאינו לחיזוק אפילו פחות מכזית חייב לבער.
+ואמרו <b>חוצץ</b> מבואר וענינו כי אם הוא מקפיד עליו ודעתו ליטלו אז הוא חוצץ וכשנטמאת העריבה והטבילה לא עלתה לה טבילה. וזה המאמר בעריבה שיש לה טהרה במקוה אבל כלי חרס אין לו טהרה במקוה אלא שבירה כמו שיתבאר במקומות הרבה.
+ו<b>בצק החרש</b> הוא שיכו עליו ביד ולא ישמע לו קול ודומה כחרש לא ישיב כשקוראין אותו. וכאשר לא נודע אם נתחמץ או לא נשער אותו בזולתו או בזמן הידוע כי בזמן הזה תחמיץ העיסה ושיעורו כדי שיהלך אדם ברגליו הליכה בינונית מיל אחד והוא שיעור מן הזמן שהוא שני חומשי שעה משעות ההשויה:
+
+Mishnah 3
+
+<b>כיצד מפרישין חלה בטומאה ביום טוב כו':</b> כבר הודעתיך כי שריפת קדשים ביו"ט אסור וכשנטמאת העיסה חלה טמאה שיוציא ממנה דינה שתשרף ואמר רבי אליעזר שיאפה הבצק כולה ולא יוציאו ממנו חלה עד תשלום אפייתו ואז תטול חלה מן החלות ותקרא לה שם וזה מותר כאשר ביארנו במסכת חלה ומניחין אותה עד מוצאי יום טוב ושורפין. ובן בתירא אומר מוציאין אותה עיסה ומטילין אותה במים צונן ומניחין אותה שם עד שתשרף למוצאי יום טוב כי אסור לאפותה לפי שאין אופין ביום טוב אלא מה שהוא ראוי לאכילה. והלכה כרבי אליעזר:
+
+Mishnah 4
+
+<b>רבן גמליאל אומר שלש נשים לשות כאחת כו':</b> ר"ג סבר כי ג' נשים מתעסקות בבצק כולן בזמן אחד ואופות זו אחר זו ואף על פי שישאר הבצק של השלישית עד שיסיקו את התנור פעמים ויאפו בו שתי אפיות ואח"כ תאפה השלישית שאינו בא לידי חימוץ בזה השיעור מהזמן. וחכמים אין סוברים כך אבל אומרים כי כשתתחיל הראשונה באפיה (תשלים) [תתחיל] השניה לערוך והשלישית ללוש נמצא כשתשלים הראשונה באפיה (תתחיל) [תשלים] השניה בעריכה והשלישית בלישה ותתחיל השניה לאפות והשלישית בעריכה. ותלוש הראשונה פעם שניה וכך עושין ולא יתמהמה הבצק בשום פנים ולא תגביה ממנו היד:
+ואמר ר"ע לר"ג <b>לא כל הנשים ולא כל העצים ולא כל התנורים שוים</b> כי יש תנור שמתחמם בשעה קלה ואחר בהפך וגם כן כשהם העצים יותר יבשים שולט בהם האש במהרה ומן הנשים יש מהם זריזות ויש מהם להיפך ואמרו שאין מניחין העיסה כל זה הזמן אלא א"כ מטילין [הידים] במים צוננין ומצננין העיסה בהם. ודע כי כל עת שהיד מתעסק בבצק אינו בא לידי חימוץ ואפילו יום א' שלם והלכה כחכמים:
+
+Mishnah 5
+
+<b>שיאור ישרף והאוכלו פטור סידוק ישרף כו':</b> כקרני חגבים פירושו שתסדק העיסה סדקים דקים כשיתחיל החמוץ להכנס בו ואפילו הם כקרני חגבים והלכה כחכמים:
+
+Mishnah 6
+
+<b>י"ד שחל להיות בשבת מבערין את הכל כו':</b> והלכה כרבי אליעזר בר צדוק:
+
+Mishnah 7
+
+<b>ההולך לשחוט את פסחו ולמול את בנו כו':</b> כל זה מבואר באר היטב:
+
+Mishnah 8
+
+<b>וכן מי שיצא מירושלים ונזכר שיש בידו בשר כו':</b> ר"מ אומר כמו שטומאת אוכלין בכביצה רוצה לומר שאינה מטמאה עד שיהיה בה כביצה כאשר נבאר בפירוש רחב בראש מסכת טהרות כן לא יחזור אלא על כביצה. ורבי יהודה אומר כמו שהאוכל מבשר קדש ומן החמץ כזית לוקה כך יחזור אפילו על כזית ונתנו חכמים מדרגה בין בשר קדש ובין החמץ לפי שהוא חולין והלכה כחכמים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>מקום שנהגו לעשות מלאכה בערבי פסחים כו':</b> לפי מה שאמרו נותנין עליו חומרי מקום שיצא משם שהוא מורה כי כשהלך ממקום שאין עושין למקום שעושין אינו עושה התנה ואמר כי זה הדין לא שייך והעיקר אל ישנה אדם מפני המחלוקת ומה שהכריח לחייבו שלא לעשות במקום שעושין לפי שזה אינו נראה שנוי שיבא ממנו מחלוקת אבל השנוי הוא אם יעשה במקום שאין עושין או שיעשה דבר משונה ממעשיהם או ימחה בהם אבל הבטלה אין בה מחלוקת:
+
+Mishnah 2
+
+<b>כיוצא בו המוליך פירות שביעית ממקום כו':</b> כבר נתבארו עקרי זה המאמר בפ' תשיעי ממסכת שביעית. ואין הלכה כרבי יהודה:
+
+Mishnah 3
+
+<b>מקום שנהגו למכור בהמה דקה לעובד גלולים כו':</b> אסור למכור בהמה גסה לעובד גלולים בין שהוא עובד גלולים או אינו עובד גלולים וטעם זה האיסור שמא ישכירנה או ישאילנה לו ויעבוד בה בשבת ולשון התורה (שמות כ״ג:י״ב) למען ינוח שורך וחמורך ושנית שמא ימכרנה לו ערב שבת ולא תיטב בעיניו ויחמר אותה בעליה הישראל כדי שתלך לפני הקונה והבהמה תלך לפניו מחמת קולו של ישראל שהיא מכרת אותו נמצא הישראל מחמר אחר בהמתו בשבת ולפיכך מותר לאדם שיתן בהמתו לסרסור שימכרנה לנכרי והוא שלא יהיה שם מצוי כי אלו הטעמים כולם נסתלקו כשבעל הבהמה לא יהיה מצוי כי הסרסור לא ישאיל ולא ישכיר לפי שאינה שלו והבהמה לא תכיר קול הסרסור שתלך מחמתו כמו שזכרנו. והתיר רבי יהודה למכור שבורת יד או רגל לפי שאינה ראויה למשא וזה אינו אמת כי אפשר לקשרה ולמשוך ברחים והקרנות להניעם והתיר בן בתירא למכור הסוס הידוע לנשיאת הנץ והנשר ודומיהן מהחיות הציד כי הוא סובר החי נושא את עצמו בין אדם בין בהמה חיה ועוף ואלו העופות אינן משוי על הסוס. וחכמים אומרים כי האדם החי בלבד הוא שאינו משוי ונאמר בו החי נושא את עצמו. ואין הלכה כבן בתירא:
+
+Mishnah 4
+
+<b>מקום שנהגו לאכול צלי בלילי פסחים אוכלין כו':</b> האוסרים לאכול בשר צלי בלילי הפסח כדי שלא יחשוב הרואה שהוא כבש הפסח ויהיה כאוכל קדשים בחוץ:
+<b>מקום שנהגו להדליק את הנר בליל יום הכפורים כו':</b> עוד יתבאר במסכת כפורים כי יום הכפורים אסור בתשמיש המטה ויש אומרים שהדלקת הנר יביא אותו להסתכל באשתו ותשא חן בעיניו ויבוא לידי תשמיש ויש אומרים כי האורה יפריש אותו מאשתו ואם לא תהיה שם אורה יבא לידי הרהור ויבעול:
+
+Mishnah 5
+
+<b>מקום שנהגו לעשות מלאכה בתשעה באב עושין כו': וחכ"א ביהודה היו עושין מלאכה בערבי פסחים כו':</b> ואין הלכה כרבי שמעון בן גמליאל.
+<b>וחכמים אומרים ביהודה עושין מלאכה</b> לפי מה שקדם להם דבר כללי מקום שנהגו ומקום שלא נהגו הודיענו בשני המקומות ידועות באחד נהגו לעשות ובאחד לא נהגו:
+
+Mishnah 6
+
+<b>רבי מאיר אומר כל מלאכה שהתחיל בה קודם לארבעה עשר כו':</b> עוד יתבאר לך במסכת מועד [קטן] כי ההדיוט תופר וכמו כן היוצא מבית האסורין מספר ומכבס ולפיכך התירו חכמים אלו השלש מלאכות שיתחיל לעשותן בארבעה עשר אבל במקום שנהגו. ורבי מאיר אומר אפילו במקום שנהגו אין עושין מלאכה לכתחלה בשום פנים. ורבי יוסי אומר אף הרצענין לפי שהוא אומר שכן עולי רגלים מתקנין מנעליהן וסנדליהן לעלות לרגל בחולו של מועד. והלכה כחכמים:
+
+Mishnah 7
+
+<b>מושיבין שובכין לתרנגולים בארבעה עשר כו':</b> אמרו תרנגולת שברחה מחזירין אותה למקומה ר"ל בחולו של מועד אבל בארבעה עשר אין צריך לדבר בו מאחר שאמר מושיבין כ"ש מחזירין. וענין מושיבין הוא שתהיה תרנגולת שישבה על הביצים שלשה ימים שכבר התחילו הביצים להפסיד ואם מתה מביאים אחרת ומרביצין אותה על הביצים:
+
+Mishnah 8
+
+<b>ששה דברים עשו אנשי יריחו כו':</b> אלו הששה דברים לא שבחו אותם החכמים אלא השלשה מהם והם הראשונות לא מיחו בידם והשלשה הנזכרים באחרונה מיחו בידם. הראשונות הם שמרכיבין האילנות יום ארבעה עשר והוא שתולין יחור של דקל זכר על דקל נקבה וזה מפורסם אצל בעלי העבודה וזהו ענין אמרם מרכיבין דקלים.
+ו<b>כורכין את שמע</b> הוא שהם לא היו אומרים ברוך שם כבוד מלכותו בשעת קרית שמע וקוצרין וגודשין מלפני העומר ענינו שמותר לקצור ולגדוש ולא ניחוש דילמא אתי למיכל מיניה.
+והג' האחרונות שמיחו הן <b>מתירין גמזיות של הקדש</b> הוא שהם היו מתירין לאכול גדולי הקדש ואמרו כי לא נאסר אלא הפרי שנקדש בעצמו אבל מה שצומח לאח"כ בשדה הקדש שהוא מותר.
+<b>ואוכלין מתחת הנשרים</b> שהיו אוכלים מה שהיה נופל מן הפירות תחת האילן בשבת ובי"ט אע"פ שהיה ספק אצלם ולא היו יודעים אם מערב שבת נפלו והן מותרין או נפלו בשבת והן אסורין כאשר יתבאר במסכת יום טוב:
+<b>ונותנין פיאה לירק.</b> כבר קדם לך במסכת פאה כי מתנאי הדברים שהם חייבין בפאה שיהיה מכניסו לקיום והירקות אינן כן:
+
+Mishnah 9
+
+<b>ששה דברים עשה חזקיהו המלך על שלשה כו':</b> זאת ההלכה היא תוספתא אבל ראיתי לפרשה לפי שיש בה תועלת.
+<b>ספר רפואות</b> היה ספר שהיה ענינו להתרפאות בדברים שלא התירה תורה להתרפאות בהן כמו הדברים שחשבו בעלי הצורות והוא כי יש אנשים חכמים בחכמת הכוכבים ועל פיהם יעשו צורה לעתים ידועים ויועילו או יזיקו לדברים ידועים וזו הצורה נקראת בלשון יון טלס"ם ואומר כי הצורה שהיא נעשית כזו התכונה היא טובה לחולי פלוני וכיוצא בו מן הדברים המטעים ומחבר זה הספר לא חברו אלא על דרך החכמה בטבע המציאות לא על דרך שיעשה אדם פעולה ממה שנכתב באותו הספר וזה מותר. ועוד יתבאר לך כי יש דברים שמנע השם לעשותם והם מותרים ללמדם ולהבינם כי השם יתברך אמר לא תלמד לעשות ולמדנו בקבלה (סנהדרין דף סח) אבל אתה למד להבין ולהורות. וכאשר השחיתו בני אדם דרכם והיו מתרפאין באותן הדברים הסירן וגנזן. ואולי שהיה ספר והיה שם רפואה לסם המות והיה אומר סם המות פלוני מרקחין אותו כך ומשקין אותו כך ויארע ממנו מן המקרים כך וכך ורפואתו בדבר פלוני וכשיהיה רואה הרופא אותן המקרים היה יודע כי אותו הסם ישקוהו והיה נותן לו אותה הרפואה להיות כנגד הסם ולהציל ממות וכאשר השחיתו בני אדם דרכם והיו ממיתים באותם הסמים הסיר הספרים וגנזן ואני הרביתי לך דברי בזה הענין לפי ששמעתי וכן פרשו לי הענין כי שלמה חבר ספר רפואות כשיחלה שום אדם או יקרנו שום חולי מן החולים היה מתכוין לאותו הספר והיה עושה כמ"ש בספר והיה מתרפא וכאשר ראה חזקיה כי בני אדם לא היו סומכין על הש"י הסיר אותו וגנזו. ואתה שמע הפסד זה המאמר ומה שיש בו מן השגיונות ואיך יחסו לחזקיהו מן האולת מה שאין ראוי ליחס כמותו לרעועי ההמון וכמו כן לסיעתו שהודו לו ולפי דעתם הקל והמשובש האדם כשירעב וילך אל הלחם ויאכל ממנו בלי ספק שיבריא מאותו חולי החזק חולי הרעב א"כ כבר נואש ולא ישען באלהיו נאמר להם הוי השוטים כאשר נודה לשם בעת האכילה שהמציא לי מה שישביע אותי ויסיר רעבתנותי ואחיה ואתקיים כן אודה לו שהמציא לי רפואה ירפא חליי כשאתרפא ממנו ולא הייתי צריך להקשות על זה הענין הגרוע לולא שהיה מפורסם.
+ועוד יתבאר כי מותר לעבר השנה בכל אדר ולעשות אותה השנה שני אדרים ומן העקרים אצלנו אדר הסמוך לניסן לעולם חסר כיון שנסמך על החשבון ואם הם שני אדרים יהיה הראשון שלשים יום ובא חזקיהו ביום שלשים ועבר את השנה ועשה את החודש הנכנס אדר השני ואילו לא היה מעבר אותה השנה היה יום שלשים של אדר יום ראשון של ניסן כאשר בארנו והוא עבר את השנה ביום שהיה ראוי להיות ראשון של ניסן וזה אינו מותר כי העיקר אצלנו אין מעברין את השנה בשלשים של אדר הואיל וראוי לקובעו ניסן והוא לא ראה בזה הדיוק רוצה לומר הואיל וראוי לקובעו ניסן:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>תמיד נשחט בשמונה ומחצה וקרב כו':</b> והעיקר אצלנו כי תמיד של שחר לא יקדים אותו שום קרבן ותמיד של בין הערבים לא תאחר אחריו קרבן בשום פנים אם לא קרבן פסח ותחלת שעת הקרבת תמיד של בין הערבים מחצי השעה השביעית עד סוף היום והוא השעה שיתחיל הצל שיארך בו ויראה לכולם ארכו ובכל הימים שהיו שם קרבנות רבות יתאחרו שתי שעות אחר תחלת השעה לפי שלא נוכל להקריב אחריו דבר כאשר נתננו העיקר.
+ו<b>ערבי פסחים</b> שמותר להקריב פסח אחר התמיד נשחט שעה אחת אחר העת בלבד וכשיחול ערב פסח יום ו' נשחט בתחלת שעתו כדי להרחיב העת לצלותו לפי שאי אפשר לצלותו בלילי שבת:
+
+Mishnah 2
+
+<b>הפסח ששחטו שלא לשמו כו':</b> עוד יתבאר לך בתחלת זבחים כי המחשבה פוסלת בקדשים בארבע עבודות בשחיטה וקבלת הדם ובהולכתו למזבח ובזריקתו על גבי המזבח אמרו כשיפסיד מחשבתו בשעה שמתעסק בעבודה מאלו העבודות שזכרנו נפסד הזבח כאשר התבאר לשם ובפרט הפסח וחטאת כאשר נפרש בתחלת זבחים ואמרו בירושלמי מנין שאין שוחטין את הפסח אלא לשמו שנאמר ואמרתם זבח פסח הוא לה':
+
+Mishnah 3
+
+<b>שחטו שלא לאוכליו ושלא למנויו לערלים כו':</b> שלא לאוכליו הם חולה וזקן וקטן שאין יכולין לאכול כזית בשר מפורש הוא בתורה כי הפסח אינו נשחט אלא לאנשים ידועים והוא אומרו הש"י תכוסו על השה ואינו נשחט אלא למי שיכול לאכול ממנו שנאמר איש לפי אכלו ואין אוכל ממנו ערל שנאמר וכל ערל לא יאכל בו ואינו נשחט אלא לטהור שנאמר ויהי אנשים אשר היו טמאים לנפש וגו'. מה שחייב להיותו פסול כששחטו לשמו ושלא לשמו וכשר כששחטו לאוכליו ושלא לאוכליו כי לשמו ושלא לשמו היה הפסול בעצם הזבח ולאוכליו ושלא לאוכליו ההפסד חוץ ממנו ושנית כי לאוכליו ושלא לאוכליו אתה יכול להפריש הפסולין מן הכשרים ושלישית כי לשמו ושלא לשמו נוהג בכל הקדשים וזאת היא מיוחדת בפסח.
+<b>ממרס בדמו</b> פירושו ממשמש בו ומניעו כדי שלא יקרוש:
+
+Mishnah 4
+
+<b>השוחט את הפסח על החמץ כו':</b> מה שאמר השם יתברך לא תשחט על חמץ דם זבחי ולא ילין לבוקר זבח חג הפסח חכמים אומרים כי אמרו זבחי רוצה בו קרבן וזה פסח כי כשיהיה החמץ ברשות השוחט או הזורק את הדם או המקטיר או אחד מבני חבורה אע"פ שיהיה אותו החמץ חוץ לעזרה שהוא לוקה ולא יפסיד הזבח. ורבי יהודה אומר זבחי המיוחד לי רוצה בו קרבן תמיד ולפיכך מי ששחט התמיד על החמץ ר"ל שהוא מקריב אותו בעוד החמץ קיים אצלו שהוא עובר בלא תעשה ור"ש אומר כי דבר הש"י זבחי זבחי ב' פעמים ר"ל כי באותה שעה שיהיה חייב כששחט [פסח] על חמץ יהיה פטור אם שחט שאר זבחים על החמץ ולפיכך אר"ש כי מי ששחט הפסח ביום ארבעה עשר לשמו על החמץ חייב מלקות ושאר זבחים יום י"ד על החמץ פטור ובשעה שיהיה חייב אם שחט שאר זבחים על החמץ יהיה פטור אם זבח קרבן פסח על החמץ.
+ולפיכך אמר <b>ובמועד לשמו פטור</b> לפי שאז הוא פסול ואינו קרבן פסח ובתנאי שיהיה נדחה לפסח שני שהיה אפשר להקריב זה הכבש פסח.
+<b>ושלא לשמו חייב</b> לפי שהוא כשאר הקרבנות והוא יאסר הקרבת איזה קרבן שיהיה על החמץ וחייב עליו מלקות כאשר בארנו דעתו ולפיכך חייב ואין הפרש באמרו במועד או בשאר ימות [הפסח] ומה שחייב שיהיה לדעת ר"ש כששחט כל הקרבנות על החמץ בשאר ימות [הפסח] בין לשמן בין שלא לשמן חייב חוץ מן החטאת ששחטה שלא לשמה וכמו שהעיקר אצלנו והוא אמרם בתחלת כל הזבחים שנשחטו שלא לשמן אע"פ שלא עלו לבעלים לשם חובה כשרים חוץ מן הפסח ומן החטאת הפסח בזמנו והחטאת בכל זמן והלכה כחכמים:
+
+Mishnah 5
+
+<b>הפסח נשחט בשלש כיתות כו':</b> זה מבואר:
+
+Mishnah 6
+
+<b>שחט ישראל וקבל הכהן נותנו לחבירו כו':</b> היו נערכין שורות להתפאר.
+<b>והבזך</b> כלי עגול כזו הצורה U תרגום קערותיו בזיכוהי.
+ו<b>יקרש</b> פירושו ויקפא מגזרת קפאו תהומות והודיעך בזו המשנה ענינים רבים מהם.
+מה שאמר <b>שחט ישראל</b> להודיעך כי שחיטה כשרה בזרים.
+ואמר <b>וקבל הכהן</b> לפי שמקבלה ואילך מצות כהונה.
+ואמר <b>נתנו לחבירו וחבירו לחבירו</b> להודיעך כי כל מה שתוכל לעשות מצוה באנשים רבים הרי זה משובח ברב עם הדרת מלך.
+ואמרו <b>מקבל את המלא ומחזיר את הריקן</b> להודיעך הזריזות והחריצות של המצוה כי לא היה מחזיר את המזרק עד שהיה לוקח את השני והשם אמר אל יסוד מזבח העולה לימד על העולה שטעונה יסוד ונאמר בעולה זריקה וזרקו את הדם על המזבח ונאמר בפסח זריקה שהרי נאמר בבכור ואת דמם תזרוק על המזבח ולא אמר ואת דמו ובא בקבלה כי זה הפסוק הוא בבכור ובפסח ומעשר בהמה שכולן טעונין זריקה אחת כנגד היסוד וכמו שהעולה טעונה יסוד כך זה טעונה יסוד וכשאבאר לך צורת המזבח במקומו במסכת מדות יתבאר לך כי פאת המזרח לא היה בו יסוד ועוד יתבאר שם היסוד:
+
+Mishnah 7
+
+<b>יצתה כת ראשונה נכנסה כת שניה כו':</b> זה מבואר:
+
+Mishnah 8
+
+<b>כמעשהו בחול כך מעשהו בשבת כו':</b> לפי שאמר כמעשהו בחול כך מעשהו בשבת פירש כי זה היה שלא ברצון חכמים ואילו היה ברצון חכמים היה בין מעשהו בחול ומעשהו בשבת הפרש והיא רחיצת העזרה כי לא היו רוחצים אותה בשבת. ואין הלכה כרבי יהודה:
+
+Mishnah 9
+
+<b>כיצד תולין ומפשיטין אונקליות של ברזל כו':</b> אונקליות ידוע והוא ברזל עקום שתולין בה הבהמה להפשיטה ובלשון עברי מזלג מזלגות:
+<b>מקלות דקים חלקים</b> ידוע ג"כ כלומר משופין. ור"א אינו מתיר טלטול אותן המקלות וחכ"א אין שבות במקדש. ואין הלכה כר' אליעזר:
+
+Mishnah 10
+
+<b>קרעו והוציא אימוריו נתנן במגיס כו':</b> אימורין נקראין הנתחים [<small>יעב"ץ</small> - החלבים] הנשרפים מן הקרבן על גבי המזבח והם מקרבן פסח האליה הדבקה בעצם העצה והחלב המכסה את הקרב והכליות וחלביהן ויותרת הכבד עמהם:
+<b>ומגיס</b> כלי שהיו נושאים בו החלבים וכל האימורים למזבח תרגום כף אחת מגיסא חדא.
+ואמרו <b>חשיכה יצאו וצלו את פסחיהן</b> כך היו עושין כשהיה יום י"ד יום שבת שלא היו יכולים להוליכו ולא לצלותו אלא למוצאי שבת אבל בשאר הימים כשהיה נגמר הקרבה היו יוצאים ומוליכים אותו לצלותו:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>אלו דברים בפסח דוחין את השבת כו':</b> אמר הש"י בקרבן תמיד במועדו וכמו שהיה תמיד קרב בשבת כמו שכתב בפ' על עולת התמיד יעשה ונסכו כמו כן קרבן פסח היה קרב בשבת.
+<b>ומחוי קרביו</b> פירוש שיוציאו ממנו הרעי.
+ומה שאסר <b>חתיכת יבלתו</b> הוא שיחתוך אותה בכלי אם יש שם יבלת אבל ביד מותר לחתכה בשבת כאשר נתבאר בסוף עירובין הרכבתו והבאתו הוא מלאכה לפי שהוא משאוי לדעת חכמים אבל לדעת בן בתירא אינו משוי כאשר נתבאר מדעתו בפרק הרביעי מזו המסכתא.
+<b>והבאתו מחוץ לתחום</b> ג"כ אסור מדאורייתא אצל ר"ע שהוא סובר איסור תחומין דאורייתא ור"א סובר איסור תחומין דרבנן והחי נושא את עצמו ואפילו בהמה כבן בתירא ולפיכך היו אלו הדברים לפי סברתו כולן משום שבות בלבד:
+
+Mishnah 2
+
+<b>אמר רבי אליעזר והלא דין הוא מה אם שחיטה שהיא כו':</b> רבי יהושע סובר שמחת י"ט מצוה [מ"מ] מבטל שמחת י"ט כשיהיה באותה שמחה דבר שיהיה אסור משום שבות כגון הניגון בתופים ובמחולות ובכנורות ובצלצלים שכל זה אסור בי"ט אע"פ שהיא מצוה אצלו ולפיכך היה נכון אצלו להשיב ולומר י"ט יוכיח ורצה באמרו הזיה הזאת מי חטאת המחויבת לטמא מת בשלישי ושביעי כי כשיחול שלישי או שביעי שלו בשבת אין מזין עליו וכמו כן אם יחול שביעי שלו יום שלשה עשר והיה יום שבת אין מזין עליו וישאר טמא ולא יקריב קרבן פסח ורבי אליעזר סובר שמזין עליו בשבת כדי שלא יבטל עליו קרבן פסח כי אם ישאר למחרתו שהוא יום י"ד והוזה עליו וטבל אסור להקריב פסח כמו שיתבאר. והלכה כרבי עקיבא:
+
+Mishnah 3
+
+<b>אימתי מביא חגיגה עמו כו':</b> חגיגת יום ארבעה עשר היא רשות ולא חובה ולפיכך אם היה ארבעה עשר יום שבת או אם יהיה יום חול ויהיו הפסחים רבים או יהיה אותו הפסח בא בטומאה כאשר יתבאר בפרק שלאחר זה אין מביאין חגיגה עם הפסח יום י"ד:
+
+Mishnah 4
+
+<b>חגיגה היתה באה מן הצאן מן הבקר כו':</b> יודיעך בזו ההלכה כי חגיגת ארבעה עשר אע"פ שהיא רשות ואינו יוצא בה משום חגיגה דינה ודין חגיגה שוה ואין ביניהם הפרש לא במין הקרבן ולא בזמן האכילה ועוד יתבארו הדינים המחויבים בחגיגה במסכת חגיגה:
+
+Mishnah 5
+
+<b>הפסח ששחטו שלא לשמו בשבת חייב כו':</b> מה שאמר ר' יהושע אם אמרת בפסח ששינוהו לדבר האסור רוצה בו שהוא כששחטו לשם שלמים וכיוצא בהן בשבת. וידוע כי השלמים ושאר קרבנות יחיד אסור להקריבן בשבת וכששחט שלמים וזולתה בשבת לשם פסח כבר שינה שמו לדבר מותר כי הפסח מותר להקריבו באותה שבת. ומאמר ר' אליעזר אימורי צבור יוכיחו ענינו התמידין והמוספין שמותר להקריבן בשבת לשמן אבל מי ששחט פסח בי"ד שחל להיות בשבת לשם תמיד או לשם מוסף חייב חטאת אע"פ ששינהו לדבר המותר ולא חלק ר' יהושע בזה כאשר בארנו הפסח ששחטו שלא לשמו בשבת חייב עליו חטאת ולא חלק ר' יהושע בזה.
+ופירש <b>קצבה</b> דבר קצוב כי התמידים והמוספין שהן קרבנות צבור אין מוסיפין עליהן ולא גורעין מהם ולפי שהם ידועים במנין ואין רשות לכל אדם להקריבן יהיה השוחט לשמן חייב והלכה כר' יהושע:
+
+Mishnah 6
+
+<b>שחטו שלא לאוכליו ושלא למנויו לערלין כו':</b> כבר בארנו בפרק חמישי כי פסח ששחטו לכשרים ולפסולים כשר לפיכך כששחטו בשבת למולים ולערלים פטור אבל כששחטו בשבת לפסולים שהפסח פסול בשוגג הוא חייב חטאת במזיד חייב סקילה וכמו כן כשנמצא בעל מום לפי שהיה לו לבקרו ואח"כ ישחטנו בשבת וכמו כן כשנמצא בו טריפה גלויה כמו נקובת הראש וחתוך הרגלים וכיוצא בהן אבל אם היתה טריפה נסתרת ולא נודע עד לאחר שחיטה כמו נקובת הלב והריאה וכיוצא בהן פטור. וענין אמרו פטור בכל זה המאמר ר"ל שהוא פטור מהבאת חטאת:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כיצד צולין את הפסח מביאין שפוד כו' </b> מה שבחרו עץ של רימון הוא לפי שאין יוצאין ממנו מים כשיחם כדי שלא יהא בשל מבושל במים והלכה כרבי עקיבא:
+
+Mishnah 2
+
+<b>אין צולין את הפסח לא על השפוד כו': נגע בחרסו של תנור יקלף את מקומו כו':</b> אסור לצלות בשפוד של ברזל לפי שהוא מתחמם וצולה הבשר ואנו צריכים לצלותו בחמימות האש בלי אמצעי כמו שאמר הש"י צלי אש ולא צלי דבר אחר ולזאת המשנה שעורו הוא כך ולא באסכלא ואם אסכלא מנוקבת היא כשירה א"ר צדוק וכו' וכן כשיזוב מלחלוחיתו על הסולת כאשר זכר יסיר אותו הסולת כי אסור לאכול ממנו אלא מה שנשאר בעצמותו [קשה] אבל מה שיזוב ממנו הרי הוא כמרק. והלכה כרבי צדוק:
+
+Mishnah 3
+
+<b>סכו בשמן תרומה אם חבורת כהנים יאכלו כו':</b> כבר קדם לך כי מותר לסוך הפסח במשקין ובמי פירות וההלכה כולה מפורשת:
+
+Mishnah 4
+
+<b>חמשה דברים באין בטומאה כו':</b> אמר השם ויהי אנשים אשר היו טמאים לנפש אדם ונתן בהם הדין שידחו מפסח ראשון לפסח שני והקבלה כי זה הוא לפי שהן מועטין אבל אם היו הקהל כולם טמאין או רובם יקריבו הפסח והם טמאים וכן אמרו יחידים נדחים לפסח שני ואין צבור נדחה לפסח שני וכמו כן כל קרבנות צבור כולם מקריבין אותן בטומאה כשנטמאו רובן לפי שאנו למדין מן הפסח לכולן כי אמר הש"י בפסח במועדו ואמר בקרבנות צבור כולם אלה תעשו לה' במועדיכם ונתן לכולם מועד וכמו כן כל מה שיש לו זמן קבוע יבא בטומאה כשנטמא רוב הקהל או רוב הכהנים כאשר יתבאר ואלו החמשה שמנה הם מדברים הנאכלים מקרבנות צבור והנותר ישרף וכמו כן שעירי מועדים דינם ודין שעירי ראשי חדשים אחד לפי שהם כולם חטאת הצבור. ואמרו חמשה ולא אמר אלו הדברים באין בטומאה למעוטי חגיגת חמשה עשר שענינה נפרש עוד כי אע"פ שהיא כקרבן צבור כמו שאינה קרבה בשבת כמו שבארנו כך אינה קרבה בטומאה:
+
+Mishnah 5
+
+<b>נטמא הבשר והחלב קיים אינו זורק כו':</b> כבר ידעת כי קרבן פסח לא בא אלא לאכילה ולפיכך אם נטמא הבשר אינו זורק את הדם כי לא נסמוך אלא על אכילת בשר:
+
+Mishnah 6
+
+<b>נטמא הקהל או רובו או שהיו הכהנים כו':</b> דע זה העיקר וזכרהו והבינהו כי טומאת מת בלבד היא שתדחה בצבור ויקריבו בטומאה וכשהוא יחיד ידחה לפסח שני כמו שאמר הכתוב ואפילו היה יום שביעי שלו יום ארבעה עשר ידחו טמאים וזאת היתה השאלה ששאלו עליה למשה רבינו לפי שבא שביעי שלהם יום ארבעה עשר אמרו הפסח אינו נאכל אלא בלילה ואנו נהיה טהורים בלילה וראוין לאכילה יזרק הדם עלינו היום ולאיזה דבר נמנע והוא אמרם למה נגרע כי הטעם ברור לפי שהיו טמאים והכתוב רמז לזה באומרו ולא יכלו לעשות הפסח ביום ההוא באותו היום בלבד היו נמנעים וזה הדין הוא בטומאת מת בלבד כמו שנתננו העיקר אבל טומאת שרץ לא אלא שמקריב טמא שרץ אפילו יחיד ולערב כשיטהר יאכל פסחו בטהרה ונתבאר זה העיקר בפרק השני מתלמוד מסכת זבחים:
+
+Mishnah 7
+
+<b>הפסח שנזרק דמו ואח"כ נודע שהוא כו':</b> ואח"כ נודע שהוא טמא ר"ל הדם שנטמא ועוד יתבאר זה בסוף עדיות כי דם קדשים אינו נטמא וכי זה הדבר כולו הנמצא בטומאת הדם היא משנה ראשונה.
+<b>וטומאת הגוף</b> שנטמא הכהן המקריב אותו.
+<b>וטומאת התהום</b> הוא טומאת מת נסתר ולא יודע לעולם כאלו היה בתהום ולפיכך הציץ היה מרצה לפי שא"א בה ידיעה לעולם כי אין בעולם אדם שיודע כי באותו מקום מת או קבר ונקוה שידענו וידע שנטמא ויטהר א"כ כל קרבן שיקרב והוא טמא בקבר התהום כשר והציץ מרצה עליו והיות הציץ כפרה על הפסול הנולד ההווה בקדשים הוא לשון התורה אמר הש"י והיה על מצח אהרן ונשא אהרן את עון הקדשים וגו' ואמרו בברייתא בטומאת התהום איזה היא טומאת התהום כל שלא הכיר בה אחד בסוף העולם הכיר בה אחד בסוף העולם אינה טומאת התהום. ואני עשיתי לך דמיון בקבר התהום לפי שהעיקר אצלנו לא אמרו טומאת התהום אלא למת בלבד:
+
+Mishnah 8
+
+<b>נטמא שלם או רובו שורפין אותו לפני הבירה כו':</b> הכוונה הוא שישרפו אותו בפני המקדש לביישן כדי שישמרו להבא ולא יבואו לידי טומאה וצוו אותם לשורפם מעצי המערכה כדי שלא לבייש מי שאין לו:
+
+Mishnah 9
+
+<b>הפסח שיצא או שנטמא ישרף מיד כו':</b> אמר שיצא ענינו שיצא מן הבית שנאכל בו.
+ו<b>תעובר צורתו</b> הוא שישאר עד שיתעפש ויפסיד כי העיקר אצלנו כל שפסולו בגופו ישרף מיד בדם ובבעלים תעובר צורתו ותשרף ולא חלק רבי יוחנן בן ברוקא אלא כשנטמאו הבעלים או מתו קודם זריקת הדם לפי שהוא ידמה אותו לפסולו בגופו. ואין הלכה כרבי יוחנן בן ברוקא:
+
+Mishnah 10
+
+<b>העצמות והגידין והנותר ישרפו בששה עשר כו':</b> גידין הן הגידין שהם אסורים באכילה ושריפתן מצות עשה כמו שצוה השם בו והנותר ממנו עד בקר באש תשרופו וי"ט עשה ולא תעשה כמו שנאמר בו שבתון וזו מצות עשה והעיקר אצלנו אין עשה דוחה לא תעשה ועשה. ומאמר השם עד בקר רוצה בו כי מה שישאר ממנו למחרתו שישרף ר"ל מחרת י"ט:
+
+Mishnah 11
+
+<b>כל הנאכל בשור הגדול יאכל בגדי הרך כו': השובר את העצם בפסח הטהור הרי זה לוקה כו':</b> ראשי כנפים הם אותם הגידים הקשין שהם סביבות הפרקים באדם ובבהמה ובעוף ונקשרין אותן הפרקים באותן הגידין.
+<b>והסחוסים</b> מיני עצמות רכים כאותן שבראש הכתף. וטעם לוקה ואינו לוקה עוד יתבאר בסוף מכות:
+
+Mishnah 12
+
+<b>אבר שיצא מקצתו חותך עד שמגיע לעצם כו':</b> קדשי הקדשים אינן נאכלין אלא בעזרה בלבד וקדשים קלים בכל העיר והפסח בחבורתו בלבד כי השם צוה בבית אחד יאכל לא תוציא מן הבית. ואלו הגדרים שנתן מקצתן כלפנים ומקצתן כלחוץ כוללים השלשה פרקים ר"ל העזרה והמדינה וחבורת פסח והשם אמר ובשר בשדה טרפה וקבלנו כי ענין זה הכתוב שכל בשר שיצא חוץ למחיצתו שהיא בשדה והיא טרפה וכאילו אמר ובשר שיצא לשדה טרפה היא ולפיכך כשיוציא אדם מבשר קדשי הקדשים חוץ לעזרה או כלום מבשר קדשים קלים חוץ לירושלים או כלום מבשר הפסח חוץ לבית נאסר אותו הבשר שיצא והוא אסור באכילה ושיצא מקצת האבר מן הפסח אי אפשר לחתוך העצם ממקום היוצא מפני שמנענו הכתוב ועצם לא תשברו בו ומפני זה חותכין הבשר היוצא מזה העצם וקולף הנשאר מן הבשר הפנימי ואוכלו ומגלה הפרק ומשליך העצם כולו שלם ומה שעליו מן הבשר מה שיצא ממנו חוץ אבל בקדשים כשיצא קצת האבר חותכין אותו כל מה שיצא מן הבשר והעצם.
+<b>וקופיץ</b> הוא סכין גדול.
+ו<b>אגף</b> מקום הדלתות כשסוגרין אותן הדלתות נבדל החיצון מן הפנימי:
+
+Mishnah 13
+
+<b>שתי חבורות שהיו אוכלין בבית אחד כו':</b> הכלה מתביישת מן החבורה ולפיכך התירו לה להחזיר פניה מן החבורה ותאכל מה שלא התירו לשמש לעשות כן:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>האשה בזמן שהיא בבית בעלה שחט עליה כו':</b> רגל ראשון פירוש הרגל הראשון מזמן נשואיה.
+ואמרו <b>לא יאכל משל שניהן</b> כשיש ביניהם קפידא על זה השעור אבל כשהן מתרצין זה לזה רצה משל זה אוכל רצה משל זה אוכל.
+ואמרו <b>לא יאכל משל רבו</b> וכמו כן לא יאכל משל עצמו לפי כי עוד יתבאר לך כי הוא לא יניח עבד חציו בן חורין וחציו עבד ולפיכך לא יאכל ממנו בשום פנים עד שיעשה בן חורין.
+ומה שאמר בכאן <b>לא יאכל משל רבו</b> שיראה ממנו שהוא אוכל משל עצמו זהו דעת האומר מניחין אדם חציו עבד וחציו בן חורין וזה הדין כולו בנוי על העיקר שבא אצלנו והוא מאמר הברייתא שוחט אדם על יד בנו ובתו הקטנים ועל ידי עבדו ושפחתו הכנענים בין מדעתן ובין שלא מדעתן:
+
+Mishnah 2
+
+<b>האומר לעבדו צא ושחוט עלי את הפסח כו':</b> כשאמר לו רבו צא ושחוט עלי את הפסח סתם אף על פי שיהיה מנהג העולם טלה ושחט לו גדי או גדי ושחט לו טלה הרי זה יאכל וזהו מה שרצה להשמיענו שלא נחוש למנהג והעיקר אצלנו אין נמנין על שני פסחים וזה שהתרנו בכאן ואמרנו יאכל מן הראשון הוא מיוחד למלך ולמלכה בלבד כשאמרו לעבדיהם צאו ושחטו עלינו את הפסח ושחטו שני פסחים וזה לחסרון דעת העבדים ומיעוט התעסקם במצות אבל שאר בני אדם אין אוכלין לא מן הראשון ולא מן השני וזה הדין שזכר באמרו שכח מה שאמר לו רבו אינו מתקיים אלא כשאמר לו הרועה של רבו קח טלה וגדי ושחוט אותם כדי שתתכוין דעת רבך ואני הקנתי לך האחד בתנאי שלא יהיה לרבך רשות בו אבל אם לא היה כן לא יתקיים מזה הדין דבר כי העיקר אצלנו מה שקנה עבד קנה רבו א"כ אמרו שלי לא יתקיים אלא על הדרך שביארנו ולא יהיו פטורין מלעשות פסח שני אלא כששכח רבו מה אמר לו אחר שנזרק הדם לפי שהפסח אחר זריקת הדם ראוי לאכילה אבל קודם זריקת הדם חייבים בפסח שני:
+
+Mishnah 3
+
+<b>האומר לבניו הריני שוחט את הפסח כו': לעולם נמנין עליו עד שיהא בו כזית לכל כו':</b> אמר להם על מי שיעלה מכם ראשון לירושלים כדי לזרזם על המצות ושישתדלו לעלות לירושלים אבל לענין הפסח כבר נמנו עמו בלי ספק ולפיכך כשנכנס הגדול זכה וזיכה אחיו עמו לפי שהן מנויין על הפסח כולן רבי שמעון סבר שנמנין על הפסח עד שישחט ומושכין את ידיהם אחר שנשחט קודם שיזרק הדם ואין הלכה כרבי שמעון:
+
+Mishnah 4
+
+<b>הממנה עמו אחרים בחלקו רשאין כו': </b> זה מבואר:
+
+Mishnah 5
+
+<b>זב שראה שתי ראיות שוחטין עליו בשביעי כו':</b> זו המשנה היא צריכה לעקרים אני אבארם לך והם כי כשראה הזב שתי ראיות נטמא וסיפר ז' ימים בלא ראיה וטובל בז' ואם ראה ג' ראיות מביא קרבן בח' ואחר יאכל בקדשים לפי שהוא מחוסר כפורים ומחוסר כפורים אינו אוכל בקדשים אמר הש"י כי יהיה זב מבשרו זובו טמא הוא זכר בכאן מלת זיבות ב' פעמים ואמר טמא ואמר עוד זאת תהיה טומאתו בזובו וזכר מלת זיבות ג' פעמים ואמר טומאתו ובאה הקבלה מנה הכתוב שתים וקראו טמא ג' וקראו טמא הא כיצד שתים לראיה ושלש לקרבן ופירוש דיני הראיה יתבארו במקומו ואין לנו צורך בכאן להאריך בם וכמו כן האשה כשראתה דם בלא עת נדתה ג' ימים רצופים הרי היא זבה וסופרת שבעה ימים בלא ראיה ותביא קרבן בשמיני כמו הזב ואחר תאכל בקדשים לערב ואמר הש"י ואשה כי יזוב זוב דמה ימים רבים בלא עת נדתה וגו' ומקבלה ימים שנים רבים שלשה וכשתראה יום א' תמתין עד למחרת אם לא ראתה דבר <small>[טובלת  לאחר הנץ החמה ואוכלת בקדשים לערב ואם ראתה ג"כ בשני תשמור ותמתין עד למחר וטובלת]</small> בשלישי ואוכלת בקדשים לערב ואם ראתה בשלישי הרי היא זבה גמורה והיא תקרא באלו הימים השלשה שומרת יום כנגד יום ואחר שתדע אלו העיקרים תדע זאת ההלכה כולה וזה הדין הולך על העיקר שהזכרתיך בפרק שלפני זה והוא כי מי שאינו ראוי לאכילת הפסח יום ארבעה עשר אבל יהיה ראוי לערב שוחטים עליו ובתנאי אם טבל כבר שלא יהיה מחוסר אלא הערב שמש ויהיה גם כן כשנתן קרבנותיו לבית דין אם היה מחוסר כפורים ואז ישחט עליו ואע"פ שאותו היום אינו ראוי אלא בטומאת מת בלבד כאשר בארתי לך שם:
+
+Mishnah 6
+
+<b>האונן והמפקח את הגל וכן מי וכו':</b> אונן אינו אוכל בקדשים שנאמר ולא אכלתי באוני ממנו והאדם שמת לו אחד מקרוביו שחייב להתאבל עליו יום המיתה נקרא אונן מדאורייתא וכל זמן שהמת על פני האדמה ר"ל שלא נקבר נקרא אונן וכמו כן יום הקבורה הוא אונן אבל מדרבנן ולא נחוש לאנינות דרבנן לענין פסח. וכן אמרו אין אנינות אלא יום המיתה בלבד וזה לענין אכילת פסח.
+ו<b>מפקח בגל</b> הוא החופר בגל ומחפש שם מת להוציאו אין שוחטין עליו לפי שאין אנו יודעים מה שיארע לו כי אפשר שימצא באותו הגל מת ויטמא ולא יהיה מותר לאכול הפסח ששחטו עליו בני חבורתו שיאכלנו ואולי שלא ימצא שם מת ויאכל.
+ואמרו <b>וכן מי שהבטיחוהו להוציאו מבית האסורים</b> בשני תנאין האחד שהיה בבית האסורים של עובדי כוכבים שהכתוב העיד עליהם אשר פיהם דבר שוא וימינם ימין שקר אבל אם היה בבית האסורים של ישראל אם הבטיחוהו ודאי יוציאוהו שארית ישראל לא יעשו עולה והשני שיהיה בבית האסורים חוץ לחומה אבל אם הוא תוך ירושלים מוליכין את הפסח לבית האסורין ואוכלו לשם ודע כי האונן הותר לו לאכול פסחו לערב כמו שיתבאר לקמן. ומה שאמר אין שוחטין עליו לכתחלה נחוש שמא לא יאכל דבר לגודל אבילותו ואנחנו שחטנו עליו וחשבנו על אכילתו ויותר הבשר וישרף ולפיכך אמר ועל כולן אין שוחטין עליהם בפני עצמן ר"ל כי אנו לא נשחוט פסח לחבורה של אוננין או חולים או זקנים או מפקחין את הגל ואחר כך ביאר טעם זה ואומר אולי תחשוב כי זה הוא לפי שאינם ראויין לעשות פסח אינו כן כי ראויין הם אבל אסור זה כדי שלא יביאו את הפסח לידי פסול והם לא יאכלוהו ויבא לידי שריפה וכן המפקח בגל שמא ימצא מת אחר שחיטת הפסח ויטמא וישרף. וכאשר הודיענו שהם ראויים אמר לפיכך אם אירע בהם פסול ר"ל אם שחטו פסח ונזרק עליהם הדם ואע"פ שלכתחלה אין ראוי לשחוט עליהם ואחר כך אירע פסול באלו האוננים או החולים או הזקנים ונטמאו במת שאינם יכולים לאוכלו בלילה פטורין הן מלעשות פסח שני לפי שהם שחטוהו והם ראויין לעשות פסח אלא מפקח בגל בלבד לפי שכשנשחט עליו הפסח והוא ראוי כאשר זכרנו ואחר כך מצא המת באותו הגל צריך פסח שני לפי שהיה טמא בשעת שחיטה כשהיה מחפש בגל וזה בתנאי שיהיה הגל עגול כשנמצא מת תחתיו נדע ידיעה אמתית כי כל מה שהיה על גב אותו הגל טמא לפי שהוא היה על גבי המת אבל כשיהיה המקום שהוא חופר מקום ארוך ומצא תחתיו מת הרי פטור מלעשות פסח שני שאנחנו נאמר טהור היה בשעת שחיטה ואפשר שלא היה על מקום המת בכוון וגל עגול הוא שיהיה כמו עגול העומד כזו הצורה:
+
+Mishnah 7
+
+<b>אין שוחטין את הפסח על היחיד דברי רבי יהודה כו':</b> זה מבואר. ורוצה באומרו נשים ועבדים משום תפלות וקטנים ועבדים משום פריצותא אבל כל מין ומין לעצמו הרי הוא מותר נשים לעצמן עבדים לעצמן. והלכה כר' יוסי:
+
+Mishnah 8
+
+<b>אונן טובל ואוכל את פסחו לערב כו':</b> מה שחייב שנתיר לו אכילת הפסח לבדו ולא שאר קדשים לפי שאנינות לילה מדרבנן לשון התורה ביום המות בלבד הוא והוא מה שאמר אהרן ביום מות נדב ואביהוא ואכלתי חטאת היום הייטב בעיני ה' ולפי שאכילת פסח בכרת התרנו אכילתו בעת אנינות דרבנן אבל אכילת קדשים שהיא מצות עשה בלבד לא התירוהו וחייבנו לאונן טבילה כדי שתראה הפשטתו מאותה המחשבה והסרת אבילותו וזה הוא ראוי כשמת לו מת אחר חצות יום ארבעה עשר שהוא מחויב קרבן פסח ונתחייב בו קודם שיחול האנינות אבל אם מת לו מת קודם חצות שהוא אונן קודם שיחול שעת חיוב הקרבן ידחה לפסח שני ואין מקריבין עליו והוא אונן לפי שאינו ראוי מפני אנינותו.
+<b>והמלקט עצמות</b> ענינו כשמלקטין אותם לו אחרים לפי שהוא מין אנינות. ולא חלקו ב"ש וב"ה אלא בגר בלבד לפי שנאמר שמא לשנה הבאה יהיה טמא נפש ויאמר כמו שטהרתי בשנה שעברה ואכלתי פסח לערב כמו כן עכשיו אטבול ואוכל פסחי אבל ערל ישראל טובל ואוכל פסחו לערב:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>מי שהיה טמא או בדרך רחוקה כו' .</b> כשהיה טמא או בדרך רחוקה בפסח ראשון ולא עשה את השני אינו חייב כרת לפי שנפטר מפסח ראשון שנאמר בו לשון כרת ונדחה לפסח שני שלא נאמר בו לשון כרת וכששגג או נאנס בפסח ראשון ולא עשה את השני חייב כרת כי לשון התורה כל מי שלא היה טמא או בדרך רחוקה ולא עשה פסח כלל חייב כרת והוא אמרו ית' והאיש אשר הוא טהור ובדרך לא היה וגו' וזה ענין אמרם בכאן אלו פטורין מן הכרת ואלו חייבין:
+
+Mishnah 2
+
+<b>איזו היא דרך רחוקה מן המודיעים ולחוץ כו':</b> מודיעים מקום בינו ובין ירושלים ט"ו מיל והוא מהלך שילך אדם הליכה בינונית ברגליו מעת הנץ החמה עד בין הערבים ואם היה יום ארבעה עשר חוץ למודיעים הוא בדרך רחוקה. ורבי אליעזר אומר אפילו היה תוך ירושלים וחלה או נשתבש הלוכו ולא יכול להכנס בעזרה בשעת הקרבן אלא שהיה בסוף השעה כשהגיע לאסקופת העזרה דינו כדין מי שהיה בדרך רחוקה ורבי עקיבא אומר כי מאחר שהיה לפנים מן המודיעים ולא יכול להגיע שדינו כדין אנוס. והלכה כר"ע:
+
+Mishnah 3
+
+<b>מה בין פסח ראשון לשני כו':</b> אמר השם בפסח שני ככל חקת הפסח יעשו אותו אילו לא היה מוסיף על זה הכתוב דבר היה אדם חייב בשני ככל מה שהוא חייב בראשון ולפי שאמר אח"כ בפסח שני על מצות ומרורים יאכלוהו מיעט השבתת שאור ובאמרו לא ישאירו ממנו עד בוקר מיעט לא יראה ולא ימצא ובאמרו ועצם לא תשברו בו מיעט לא תשחט על חמץ דם זבחי לפי שלא היה צריך לאלו הבאורים כולם כי אמרו ככל חקת הפסח יספיק לכל אלו ומה שהחזירם כולם אינו אלא השלמת ענין כאלו אמר חקת הפסח שנתחייבת בה אינו אלא זו בלבד על מצות ומרורים יאכלוהו ועל כיוצא בו אמרו אין ריבוי אחר ריבוי אלא למעט:
+
+Mishnah 4
+
+<b>הפסח שבא בטומאה לא יאכלו ממנו זבין כו':</b> כבר ידעת כי כשהן רוב הקהל טמאים לנפש אדם בלבד לזה אנו אומרים שבא הפסח בטומאה שאין אוכלים אותו אלא טמא מת בלבד שהותרה להם טומאה כמו שבארנו אבל אם אכלו ממנו שאר הטמאים אינן חייבין כרת כי כן קבלנו נאכל לטהורים חייבין עליו משום טומאה שאין נאכל לטהורים אין חייבין עליו משום טומאה ור"א אומר וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש בזמן שטמא מת משתלח זבין ומצורעין משתלחין ולפיכך אם נכנסו זבין ומצורעין למקדש בפסח שבא בטומאה פטורין. ואין הלכה כר"א:
+רוצה באמרו <b>נוהג כל שבעה</b>, איסור אכילת החמץ. אבל פסח מצרים לא נאסר בו אכילת החמץ אלא יום אחד בלבד לאומרו ולא יאכל חמץ היום אתם יוצאים כאלו אמר לא יאכל חמץ היום אתם יוצאים. ואמרו בכאן לילה אחת כלומר כי ליל אותו יום גם כן היתה אסור בחמץ.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+<b>אמר רבי יהושע שמעתי שתמורת הפסח קריבה כו' שיסתאב.</b> ענינו עד שיפול בו מום שיפסול אותו ולא יהיה ראוי לקרבן ודברי רבי עקיבא אמת אין עליו חולק:
+
+Mishnah 7
+
+<b>המפריש נקבה לפסחו או זכר בן שתי שנים כו':</b> בכל מקום שאומר יפלו דמיו לנדבה רוצה בו עולות נדבה והוא שמטילין דמיו בתיבה שהיתה במקדש וב"ד היו מקריבין אותן הדמים עולות ומכלל הדברים שבאר מי שיביא עולתו נדבה או יטיל דמיה בתיבה כי אותה שהוטלו דמיה בתיבה נסכיה משל צבור ועולה שיביא נסכיה משלו ועוד יתבארו מיני ההפרש שיש ביניהם בפרק שלישי ממסכת תמורה:
+
+Mishnah 8
+
+<b>הפסח שנתערב בזבחים כולן ירעו עד כו' .</b> המשל בזה כי אם נתערב פסח עם שתי עולות מניחין השלשה כבשים עד שיפסלו ומוכרם אחד אחד וידע איזה מהם דמיו יותר ונאמר על  דרך הדמיון <small>[דברים אלו צריכין ביאור, כ"כ התוי"ט ע"ש]</small> שישוה הא' דינר והשני דינר וחצי והשלישי שני דינרין נמצאו בידיו מן הג' כבשים ד' דינרין וחצי אז יתחייב להביא ג' בהמות ב' מהם בשנים שנים דינרין (וא' בשנים דינרים וחצי) [ואחד בדינר וחצי <small>כצ"ל ומסולק מה שנתקשה התוי"ט בהבנת דברי רבינו, והדין נותן שא"צ להביא העולה השניה רק בדינר וחצי דמאחר שהם שתי עולות א"כ ממ"נ עולה אחת לא היתה שוה כ"א דינר וחצי.
+<small>מהרב המאור הגדול המפורסם מו"ה אשר הלוי</small>]</small> וזהו אמרם ויפסיד המותר מביתו יקריב מהם שתים לעולה ואחת שהיתה בשנים דינרים שלמים וממה שאתה צריך לדעת כי הבכור נאכל לשני ימים ולילה אחד והפסח אינו נאכל אלא בלילה ואינו נאכל אלא עד חצות וכשנאכל בכור בתורת פסח אנו מביאין אותו לעשותו נותר לפי שאינו נאכל אלא עד חצות והעיקר אצלנו אין מביאין קדשים לבית הפסול ור' שמעון אומר מביאין את הקדשים לבית הפסול.
+ואמר <b>אם חבורת כהנים יאכלו</b> ר"ל יאכלו הכל עד חצות כדין הפסח. וחכמים אומרים ירעו עד שיסתאבו ויביא בהמה בדמי היפה והשמנה שבהן ויאמר כל היכא דאיתא לפסח תחול קדושתו על זה ויקריב אותה הבהמה שלמים ויאכל אותה הבהמה כולה שנפל בה מום כאשר יאכל בכור בעל מום ואין הלכה כר"ש:
+
+Mishnah 9
+
+<b>חבורה שאבד פסחה ואמרו לאחד צא כו':</b> כל זה מבואר אינו צריך פירוש. ואמרם לא אמר להם ולא אמרו לו רוצה בו שלא פירש דבר ולא הרשוהו בפירוש שישחוט בעבורם וגם הוא לא הרשה אותם בפירוש אע"פ שהיו שם מעשים ורמזים מורים על סמיכת קצתם אל קצתם:
+
+Mishnah 10
+
+<b>שתי חבורות שנתערבו פסחיהן כו':</b> ברור הוא כי זה תערובות לא נפל אלא קודם שישחט הפסח:
+
+Mishnah 11
+
+<b>שנים שנתערבו פסחיהן זה מושך לו אחד כו':</b> וכמו כן יאמר השני לחבירו והדבר כולו מבואר:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>ערבי פסחים סמוך למנחה לא יאכל אדם כו':</b> סמוך למנחה הוא שישאר מן היום יותר משתי שעות ומחצה זמניות לפי שהעת שיקרא מנחה הוא שישאר מן היום שתי שעות ומחצה ומפני זה חייבנו לזה החיוב לפי שאכילת מצה בלילה הראשון חובה וראוי להרעיב אדם עצמו כדי שיאכל המצה בתאבון וזה שמנענו אותו מן האכילה אינו אכילת לחם לבדו כי אין ברשותו לאכול לחם באותה שעה ואסור לנו לאכול מצה יום ארבעה עשר עד שיאכלנה בשעת המצוה אבל מנעוהו לאכול הרבה משאר המאכלים. וחייבנו לאכול בהסבה כדי שיאכל כדרך שהמלכים והגדולים אוכלים עד שיהיה דרך חרות.
+ו<b>תמחוי</b> הוא כלי שמשימים בו התבשיל שמקבצים לצורך העניים מן הבתים ואסור לאכלו אלא לאדם שהוא בתכלית העוני כמו שבארנו בסוף פאה:
+
+Mishnah 2
+
+<b>מזגו לו כוס ראשון בש"א מברך על היום כו':</b> כבר קדם לך במסכת ברכות כי ב"ש מקדימין הקידוש קודם ברכת היין ובה"א להפך:
+
+Mishnah 3
+
+<b>הביאו לפניו ירקות מטבל בחזרת כו':</b> הסדר שהוא אומר לך הוא כן. מביאין לפניו השולחן ומקדש כאשר זכר ואוכל איזה ירק שנזדמן לו אחר שיטבול אותו בחרוסת ויברך עליו בפה"א:
+וזה שאמר <b>מטבל בחזרת</b> להודיעך כי בפה"א יברך אפי' על חזרת שהוא מן המרורים לפי שהוא אכלו במקום ירק בתחלה אבל כשאכל מצה (וחזרת) ואח"כ חזרת מברך על אכילת מרור אם לא אכל תחלה מרור ואם אין לו אלא מרור תחלה וסוף יברך עליו תחלה בפה"א ואח"כ על אכילת מרור ואוכלו בסוף בלא ברכה. ומה שסדרנו לאכול ירק עכ"פ ואח"כ מרור כדי שיהיה שינוי וישאל הבן:
+ו<b>מטבל</b> בכאן עניינו שמתעסק באכילת הירק.
+וה<b>חרוסת</b> הוא תערובות שיש בו קהוי ודמות תבן וזה זכר לטיט ואנחנו עושין אותו כך שורין תאנים או תמרים ומבשלין אותן ודכין אותן עד שירטבו ולשין הכל בחומץ ונותנין בו שבולת נרד או איזוב וכיוצא בו בלי שחוקים. ור"א בן צדוק אומר חרוסת מצוה לדעתו שחייב אדם לברך אקב"ו על אכילת חרוסת ואינה הלכה:
+
+Mishnah 4
+
+<b>מזגו לו כוס שני וכאן הבן שואל אביו כו' </b> מתחיל בגנות הוא שיספר איך היינו קודם אברהם אבינו כופרים ועובדי גלולים ומשתתפין השם ית' ואחר כך בחר בנו הש"י ואת כל התלאה אשר מצאתנו במצרים ואח"כ גאלנו הש"י ודרש אותה הפרשה ידוע ומפורסם:
+
+Mishnah 5
+
+<b>ר"ג היה אומר כל שלא אמר שלשה דברים אלו וכו':</b> והלכה כרבן גמליאל:
+
+Mishnah 6
+
+<b>עד היכן הוא אומר בש"א עד אם הבנים שמחה כו':</b> והלכה כר' עקיבא:
+
+Mishnah 7
+
+<b>מזגו לו כוס שלישי מברך על מזונו כו':</b> מה שחייב שלא נתיר לו לשתות בין שלישי לרביעי הוא כדי שלא ישתכר כי היין בתוך המאכל לא ישכר כמו שישכר בלי מאכל.
+ו<b>ברכת השיר</b> הוא נשמת כל חי עד סופה וכמו כן יהללוך עד הסוף יקרא ברכת השיר ואם אמר שתיהם ה"ז משובח:
+
+Mishnah 8
+
+<b>אין מפטירין אחר הפסח אפיקומן כו': ישנו מקצתן יאכלו כולן לא יאכלו כו':</b> נתנמנמו הוא שיתחלו לישן ולא ישתקעו בשינה אבל שומעין כשידברו להם ואם קראם אדם עונין מיד.
+ו<b>נרדמו</b> הוא שישתקעו בשינה.
+ו<b>אפיקומן</b> הוא אכילת הפרפראות שאדם אוכל אחר סעודתו כגון מיני קטניות והזרעים הקלוים והגרוגרות והצמוקים והשקדים וכיוצא בהן והלכה כרבי יוסי:
+
+Mishnah 9
+
+<b>הפסח אחר חצות מטמא את הידים כו': בירך ברכת הפסח פטר את של זבח כו':</b> טומאת ידים עוד יתבארו משפטיהם במקומות רבים ממסכת טהרות:
+וה<b>זבח</b> הנזכר בכאן הוא חגיגת יום ארבעה עשר שקדם זכרו בפרק הששי ולשון התוספתא איזה היא ברכת הפסח ברוך אשר קדשנו במצותיו וצונו לאכול הפסח ועל הזבח ברוך אקב"ו לאכול הזבח. והלכה כרבי עקיבא:
+<small>סליק פירוש המשניות להרמב"ם ממסכת פסחים</small>
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Pesachim/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Pesachim/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..2b3a8b6ed5788be9761aad6f291e681ea8efd81c
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Pesachim/Hebrew/merged.txt	
@@ -0,0 +1,488 @@
+Rambam on Mishnah Pesachim
+רמב"ם על משנה פסחים
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Pesachim
+This file contains merged sections from the following text versions:
+-Vilna edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה פסחים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>אור לארבעה עשר בודקין את החמץ לאור הנר כו':</b> בדיקת החמץ [צריך שיהיה] בליל י"ד אע"פ שאינו אסור בו באכילה עד חצות ליום י"ד כאשר יתבאר. ותקנו זה לפי שאור הנר בלילה יפה לבדיקה ובני אדם מצויים בבתיהם באותו העת. נקרא לילה אור כמו שקוראין דברים הרבה בהפכן וכוון בזה כדי לדבר בלישנא מעליא ולא תהיה פתיחת הספר בשם העדר מן ההעדרים ר"ל לילה:
+<b>ומרתף</b> שם אוצר היין. וזו המשנה שיעורה כך כל מקום שאין מכניסין בו חמץ אינו צריך בדיקה. ואוצרות יין ושמן אינן צריכין בדיקה. ולמה אמרו שתי שורות במרתף וכו' ונאמר על דרך הדמיון כגון שיהיה בית מלא חביות יין באורך עשר חביות וברחבו עשר ובגבהו עשר אחת בצד אחת עד שיהיה בבית אלף חביות. בית שמאי אומרים בודק השורה כולה שהיא כנגד הפתח באורך וברוחב שהם מאה חביות והשורה כולה שהיא כנגד גג הבית באורך וברוחב והם גם כן מאה חביות וזהו ענין שתי שורות על פני כל המרתף. וב"ה אומרים שבודק שתי שורות והם עשרים חביות בלבד והוא שתי שורות אחת בצד שניה כנגד פתח הבית ומן השורות העליונות כנגד הגג זהו ענין אמרם שתי שורות החיצונות שהם העליונות:
+
+Mishnah 2
+
+<b>אין חוששין שמא גררה חולדה מבית לבית כו':</b> גררה ענינו ידוע כמו גורר אדם מטה כסא וספסל (שבת דף כב) מגזרת הנגרים ארצה (שמואל ב יד). וחולדה גם כן ידוע:
+
+Mishnah 3
+
+<b>רבי יהודה אומר בודקין אור ארבעה עשר ובארבעה עשר שחרית ובשעת הביעור כו':</b> בתוך המועד ולאחר המועד ענינו בתוך ימי החג ואחר ימי החג. ותועלת הבדיקה אחר המועד כדי שיאבדנו ולא יהנה בו כי העיקר אצלנו חמץ שעבר עליו הפסח אסור בהנייה. ואמרם מה שהוא משייר חוזר על תחלת המאמר והוא אמרם אור לארבעה עשר בודקין את החמץ כי מה שמשייר יניחנו בצינעא עד שיחול שעת איסור כי הוא אם הניח בלי מוצנע ומצא שחסר ממה שהניח צריך בדיקה אחרת לפי שנאמר בידוע שגררה חולדה. וטעם מחלוקת רבי יהודה וחכמים כי רבי יהודה אומר אם לא בדק בשעת איסור החמץ אינו בודק כלל דילמא אכיל מיניה. וחכמים אינן רואין בזו הגזירה לפי שהם אומרים הוא עצמו מחזר עליו לשורפו מיכל אכיל מיניה ומפני זה אומרים יבדוק בתוך המועד ולאחר המועד. ואין הלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>רבי מאיר אומר אוכלין כל חמש ושורפין בתחלת שש כו'.</b> צוה השם יתברך שבעת ימים שאור לא ימצא בבתיכם מכאן אנו לומדים שצריך להיות ביעור החמץ קודם השבעה בהכרח כדי שיהיו כל השבעה ימים מתחלתן ועד סופם לא ימצא בהם שאור. ממאמרו אך ביום הראשון תשביתו שאור מבתיכם למדנו שהוא יום ארבעה עשר ויהיה ביעור החמץ בתחלת יום ארבעה עשר לולי אמרו אך ביום הראשון כי אך הוא מלת מיעוט וכאילו מיעט ואמר מה שאמרתי ביום הראשון אינו בתחילת היום אלא מקצתו. ומכלל הרמיזות לזה העיקר המקובל רוצה לומר כי ביעור החמץ במקצת ארבעה עשר אמרו יתברך לא תשחט על חמץ דם זבחי והקבלה כי אותו המקצת בתחלת שעה שביעית והכל מודים כי מתחלת שעה ששית הוא אסור אבל הוא מדבריהם כדי להרחיק מאיסור תורה. ומחלוקת רבי מאיר ורבי יהודה כי רבי מאיר אומר יאכל כל זמן שמותר לו לאכול ורבי יהודה אומר לא יאכל בחמש שעות גזירה משום יום המעונן שאפשר שיטעה בשעה אחת. והלכה כרבי יהודה:
+
+Mishnah 5
+
+<b>ועוד אמר ר"י שתי חלות של תודה פסולות מונחות כו':</b> עוד יתבאר לך כי קרבן תודה יש בו ארבעים חלות ולפי שהם רבות נפסלות בלינה והיו לוקחין שתים מאותם החלות והיו עושין בהן מה שאמר. ואין הלכה כרבי שמעון בן גמליאל:
+
+Mishnah 6
+
+<b>ר' חנינא סגן הכהנים אומר מימיהם של כהנים כו':</b> אבות הטומאות הן מנויות בתחלת סדר טהרות ומשם תדעם. וכל הנוגע באב מאבות הטומאות יקרא ראשון. והנוגע בראשון יקרא שני. והנוגע בשני יקרא שלישי. והנוגע בשלישי יקרא רביעי. ועוד יקרא ראשון ולד הטומאה לפי שהוא מיוחס לאב הטומאה והשני ולד הטומאה. ועל זה ההיקש חוזרין ואומרים מלת ולד בשלישי ורביעי. ויקרא גם כן שם הראשון והשני והשלישי והרביעי ולד הטומאה לפי שהם כולם תולדות אב הטומאה.
+ואמרו בכאן <b>ולד הטומאה</b> רצה לומר ולד ולד הטומאה וכבר ידעת כי בשר שנגע בולד [ולד] הטומאה שלישי לטומאה ובשר שנגע באב הטומאה ראשון וכשנגע שלישי לראשון חזר שני כמו שבארתי לך כי כל הנוגע בראשון יחזור שני. והודיעך בזה הדבר כי שלישי מותר לעשותו שני. וזהו ענין אמרו אע"פ שמוסיפין לו טומאה על טומאתו לפי שהיה שלישי והחזירו שני וזאת הטומאה שנתוספה לו היא מדרבנן אבל מדאורייתא העיקר אצלנו אין אוכל מטמא אוכל לפי שנאמר בטומאת אוכלין טמא הוא ובא בקבלה הוא טמא ואינו עושה כיוצא בו כלומר לא יטמא כיוצא בו מן המאכלות אבל מדרבנן אוכל מטמא אוכל ולפיכך חזר השלישי שני. והוסיף רבי עקיבא על זה ואמר כי שלישי מותר לעשותו ראשון כאשר אגיד לך כי טמא מת מכלל אבות הטומאה והאדם הנוגע במת יהיה אב והנוגע באב יהיה ראשון וכן שני שלישי ורביעי ואם היה הדבר הנוגע במת כלים לא יהיו אב הטומאה ונחשוב מהם ראשון ושני אבל יהיו הם והמת תורה אחת שהנוגע באותן הכלים יטמא טומאת שבעה והוא יהיה אב הטומאה ונחשוב ממנו ראשון ושני וזה לדבר השם יתברך בחלל חרב או במת וגו' ובאה בקבלה חרב הרי הוא כחלל וכמו כן שאר כלי מתכות וכלי שטף דינם ודין החרב שוה והכלים הם יותר חמור מן האדם לעולם במדרגה אחת אם נגע אדם במת יהיה אותו האדם אב הטומאה בלא ספק ואם נגע אדם שני בראשון יהיה השני ראשון כאשר בארנו בתחלת דברינו ואם נגעו כלים באותו האדם שנטמא במת והוא אב הטומאה לא יהיו ראשון אבל יהיו אב הטומאה ומהם יתחיל החשבון בראשון ובשני ועוד יתבארו לך דיני אלו העיקרים כולם וראיותיו בביאור בראש מסכתא אהלות. ונר אשר אמרו בכאן ר"ל נר של מתכת שנכללת בכל דיני הכלים שזכרנו אבל נר של חרס לא כי מעיקרנו שכלי חרס אינו אב הטומאה בשום פנים כאשר יתבאר במסכת כלים. וכשתגע נר של מתכת בטמא מת שהוא אב הטומאה לא יהיה אותו הנר ראשון אבל יהיה אב הטומאה כאשר בארנו.
+ו<b>שמן שנפסל בטבול יום</b> והוא שלישי כאשר יתבאר במסכת טבול יום. וכשנתנו בנר הנזכרת חזר ראשון כי הנר אב הטומאה כאשר בארנו והתיר חזרת שלישי ראשון. וכבר בארנו כי ר"ע יצטרך שיהיה הנר אב כדי שיהיה השמן ראשון ויטמא זולתו מן התורה. כי הוא סובר כי היות משקין טמאין מטמאין זולתם מן המאכלות מדאורייתא אבל אילו סבר שהוא מדרבנן כאשר הוא האמת די לו בטומאה דרבנן שיתיר להיות הנר של חרס לפי שהמשקין בין שנטמאו באב או בראשון או בשני יחזור ראשון וזה מדרבנן. ועוד נבאר זה במקומו בטהרות. ושני המאמרים אמתיים לפי שהם עדות שהעידו במה שראו. ומה שנמשך זה הענין בכאן לפי שדברנו בשתי חלות פסולות מלחם תודה שהם קדשים ונשרפין:
+
+Mishnah 7
+
+<b>אמר ר"מ מדבריהם למדנו ששורפין תרומה כו':</b> ר"מ סובר אין משקין טמאין מטמאין זולתם מדאורייתא. ועוד יתבארו עקרי מחלוקתם במסכת טהרות. ושניהם מודים כי אמרו במה שקדם למה [לא] נמנעו מלשרוף הבשר שנטמא בולד הטומאה מפני שהוא בשר שנטמא במשקין טמאין וזה הבשר לדעת ר"מ ולד מדרבנן לפי שהוא כאשר בארתי לך סובר טומאת משקים לטמא אחרים דרבנן והוא לדעת רבי יוסי ולד מדאורייתא למה שביארנו מסברתו. ולפי שסבר רבי מאיר כי רבי חנינא התיר שריפת ולד הטומאה מדרבנן עם ראשון מדאורייתא אמר מדברי רבי חנינא במחלוקתו עם רבי עקיבא נודע שמותר לשרוף תרומה טהורה עם הטמאה לפי שולד מדרבנן לגבי ראשון דאורייתא אין הפרש בינו ובין טהור.
+ואמר לו רבי יוסי <b>אינה היא המדה</b> לפי שרבי יוסי סובר כאשר בארנו כי אותו הבשר טמא מדאורייתא. ואמר לו אם התרנו טמא טומאה חמורה עם טמא טומאה קלה נתיר שריפת טהור עם טמא א"כ יהיה שריפת תרומה טהורה עם הטמאה לרבי מאיר על עיקר סברתו היא המדה ולר' יוסי אינה המדה. אח"כ אמר לו רבי יוסי אפי' רבי יהושע שהוא מיקל אינו מתיר שריפת טהורה עם הטמאה אבל הוא מתיר שריפת תלויה עם הטמאה. ועוד יתבארו לך דברים שעושים התרומה תלויה כשנגע בהם במסכת טהרות ורבי יוסי אמר כי ארבעה עשר שחל להיות בשבת שהחיוב לשרוף הכל קודם השבת שורפין טמאה לעצמה וטהורה לעצמה ותלויה לעצמה. והלכה כרבי יוסי באמרו אין שורפין טהורה עם הטמאה. אבל שיטמאו המשקין לזולתם הוא מדרבנן כרבי מאיר:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כל שעה שמותר לאכול מאכיל לבהמה לחיה ולעופות כו':</b> זו המשנה לרבן גמליאל שקדם לך דעתו שאמר חולין כל ארבע ותרומה כל חמש. ואמר בכאן כי כל [זמן] שהכהן אוכל תרומה מותר לישראל להאכיל לבהמה וזה אמת ר"ל שמותר לו ליהנות מן החמץ בשעה חמישית אע"פ שהוא עצמו אינו אוכל כאשר בארנו.
+ואמרו <b>ולבהמה ולחיה ולעופות</b> כדי שיכלל בכלל מיני החיות כמו שהם חלוקים בענין אכילתם כי יש מהם מצניעים מה שישאר להם ויש מהם שמפזרין אותו וכיוצא בהן ומה שפרט.
+ואמר <b>ומוכרו לנכרי</b> כי ב"ש אומרים לא ימכור אדם חמצו לנכרי אלא א"כ יודע בו שיכלה קודם הפסח והודיע כי זה המאמר דחוי.
+ורוצה במאמר <b>ומותר בהנאתו</b> לפי שהוא כששרף החמץ קודם הביעור הותר לו שיהנה באפרו לאחר הפסח.
+ואמר <b>עבר זמנו אסור בהנאתו</b> אפילו בשעה ששית שהוא מדרבנן כי הוא אסור בהנאה כמו איסור הנאה דאורייתא כל כך כי אפילו קידש אשה בחמץ בשש שעות אין חוששין לקדושין אפילו היה אותו החמץ אסור מדרבנן כמו החטים שנפל עליהם מים וכיוצא בו.
+ואמר <b>ולא יסיק בו תנור וכירים</b> רוצה בו כי כששרפו בזמנו לא יסיק בו תנור בעת שריפתו כדי שלא יהנה באותו הביעור והוא אינו מותר בהנאה. ופרורין ידוע ולשון העברי פתים וכמו כן נפרש פתות אותה פתים (ויקרא ב׳:ו׳) ואין הלכה כרבי יהודה וכשהחמץ הוא יבש אין מספיק לו להטילו בנהר אלא צריך שיפרר אותו היטב מפני שיובשו חזק חלקיו [וצריך] (ו) לכתת כדי שיאבד מהר:
+
+Mishnah 2
+
+<b>חמץ של נכרי שעבר עליו הפסח כו':</b> למדנו בקבלה שלך אי אתה רואה אבל אתה רואה של אחרים ולפי שאין אדם עובר על מצות לא יראה לך חמץ בחמץ של נכרי הוא מותר ואפילו באכילה ומה שאמר בהנאה משום שאומר חמצו של ישראל אסור בהנאה ואמרו בירושלמי כי אמרו מותר בהנאה משום שהוא מורה שהוא אסור באכילה וזה הוא במקום שאוסרין שם אכילת פת נכרים ומזה הטעם אסור באכילתו ולא משום החמץ כאשר אמרו אבל באתרא דנהיג לאכול פת נכרים מותר באכילה וזה יורה הדבר בפת של נכרים שתלוי במנהג והמנהג הוא אצלנו באיי ספרד לאכלו. ולפי שעבר הישראל על מצות השם שאמר לא יראה כשהחמץ שלו קנסינן ליה ונאסר אותה בהנאה אפילו לאחר הפסח:
+
+Mishnah 3
+
+<b>נכרי שהלוה את ישראל על חמצו כו' :חמץ שנפלה עליו מפולת הרי הוא כמבוער כו':</b> התנאי בשניהם שיאמר לו אם לא הבאתי לך מעות ביום פלוני קנה מעכשיו אבל אם לא אמר לו זה הרי החמץ נחשב ברשות בעליו לא ברשות אותו שהוא ממושכן אצלו.
+ו<b>כל שאין הכלב יכול לחפש אחריו</b> הוא שיהיה עליו גובה שלשה טפחים וצריך שיבטל בלבו ורשב"ג לא בא לחלק אבל באר דין המפולת איך הוא:
+
+Mishnah 4
+
+<b>האוכל תרומת חמץ בפסח בשוגג כו':</b> עוד אבאר לך במסכת מכות כי אוכל חמץ בפסח לוקה והעיקר אצלנו אין אדם לוקה ומשלם לפיכך פטור מן התשלומין. ומדמי העצים שיעורו אפילו דמי עצים אינו משלם ולא נאמר נחשוב זה החמץ כאלו הוא עץ בעלמא לפי שהוא אסור בהנאה ולפיכך אין משלם אפילו דמי עצים:
+
+Mishnah 5
+
+<b>אלו דברים שאדם יוצא בהן ידי חובתו כו':</b> אכילת מצה בליל פסח מצות עשה והוא דברי השם בערב תאכלו מצות (שמות י״ב:י״ח) ואמר לא תאכל עליו חמץ שבעת ימים תאכל עליו מצות (דברים ט״ז:ג׳) א"כ כל הזרעים שעיסתם מתחמצת אדם יוצא בהן ידי חובתו במצה. ואלו החמשת מינין בלבד הם באין לידי חימוץ וזולתם כמו אורז ודוחן ודומיהן מסריחין עיסתן ואינן מתחמצין. ואם אתה זוכר למה שפירשנו בפ' שלשה שאכלו כאחד מברכות ובפרק י"ח דשבת התבאר לך זאת ההלכה והתשובה בהן אחת. ומה שפרט <b>בחלה ובתרומה</b> שמא יאמר אדם מצה שוה לכל אדם בעינן ר"ל שתהא ראויה לכל ישראל ולזולתם הודיענו שאין הדבר כך. והטעם שאין אדם יוצא ידי חובתו בחלות תודה ורקיקי נזיר כשעשאן לעצמו להקריבן עם הקרבן שהוא חייב [בו] כמו שנצטוה אע"פ שהיא מצה גמורה לפי שאמר השם יתברך ושמרתם את המצות ובא בקבלה מצה המשתמרת לשם מצה יצתה זו שאינה משתמרת לשם מצה אלא לשם זבח:
+
+Mishnah 6
+
+<b>ואלו ירקות שאדם יוצא בהן ידי חובתו כו':</b> כמו שאכילת מצה בליל פסח מצות עשה כך אכילת מרור מצות עשה בזמן שכבש הפסח נאכל. הוא מה שאמר יתברך על מצות ומרורים יאכלוהו. ואמרו מרורים נופל על אלו שמנה.
+<b>חזרת</b> חסא.
+<b>עולשין</b> ידוע.
+<b>תמכא</b> מין ממיני עולשין אלא שהוא גדל בגנות.
+<b>חרחרבינה</b> פירש רבינו יצחק אלקרצינ"ה.
+<b>מרור</b> מין כוזברתא מר ביותר.
+ואמרו <b>בין לחים בין יבשים</b> רוצה בו הקלח שלהם כאשר הודיעך ויוצאין בקלח שלהן אבל העלין אינו יוצא בהם ידי חובתו אלא אם היו לחים:
+
+Mishnah 7
+
+<b>אין שורין את המורסן לתרנגולים אבל חולטין כו':</b> מורסן ידוע והוא קליפת החטים העבה.
+ו<b>שורין</b> הוא שישרו המורסן במים וישימו אותן בפני התרנגולים שיאכלו אותן כדרכן [בנחת].
+ו<b>חולטין</b> הוא שילושו הקמח במים חמין בחוזק הרתיחה. ונהגו העם לאסור זה והתלמוד התיר אותו.
+ו<b>שפה</b> פירושו שהאשה מחככת בשרה במורסן.
+ו<b>ילעוס</b> הלעיסה בשינים:
+
+Mishnah 8
+
+<b>אין נותנין [את] הקמח לתוך חרוסת או לתוך החרדל כו':</b> מחלוקת תנא קמא ורבי מאיר אינו אלא כשנתן לתוך החרדל אבל לתוך החרוסת דברי הכל ישרף מיד לפי שהוא ממהר להחמיץ ועוד יתבאר תערובת החרוסת מה הוא בפרק אחרון. ואמר הש"י בפסח ובשל מבושל במים ולפי ששינה איסור הבישול בלשון מקור קבלנו שבא לרמוז לאסור בישולו במי פירות אבל סכין ומטבילין אותו בהן אחר שנצלה: ומי הבצק שנוטלין בהם. הידים וכלי הבצק ישפכו כמו שזכרו ובמקום מדרון כדי שלא יתקבצו וישארו במקום נמוך ואין הלכה כרבי מאיר:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אלו עוברין בפסח כותח הבבלי ושכר המדי כו':</b> ענין עוברין שעוברין על בל יראה ובל ימצא.
+<b>כותח</b> הוא דבר שנופל בערובו קמח ונקרא בלשון ערבי אלמר"י.
+<b>שכר</b> דבר משכר שעושין דברים משכרין ממינין רבים מחטים שרויים ושעורים וזולתם והיה משקה אנשי מדי מזה הענין רוצה לומר ממשרת לחם כגון אותו שעושין היום במצרים וקורין אותו אלמז"ר בערבי.
+ו<b>חומץ האדומי</b> היו משימין בו שעורים מעט.
+ו<b>זיתום</b> שלוקחין מלח וקמח שעורים וקרטומי וקורין אותו בערבי קרט"ם והוא זרע כרכום דברי בד בבד ולשין אותו במים והיו עושין אותו לרפואה.
+וזומא של צבעים מיא דחזרי והוא מים ששורין בהן המורסן ומשתמשים בו צבעי <small>[<b>הגהות הגרי"ב:</b> בשאר דפוסים בא</small> הלבא <small>בב' והוא שיבוש וצ"ל הלכא בכ' כמו שהוא לפנינו וכן הוא בתוי"ט, ועי' ברש"י חולין דף כ"ח ע"א ד"ה ללכא צבע עור אדום:]</small> הלכא:
+ו<b>עמילן של טבחים</b> הוא שלוקחין חטים שלא בשלו כל צרכן ומיבשין אותן וטוחנין אותן ולשין אותן ועושין מהן חלות ומכסין בהן הקדרה כשיתקרב המאכל להתבשל בתוכה ותסיר ממנה זוהמת המאכל וריחו הרע.
+ו<b>קולן של סופרים</b> עיסה יעשו אותה מדבקי הספרים מעפר הרחיים ידבקו בו מה שהם רוצים לדבק מניירותיהם.
+ו<b>טפולי נשים</b> הוא קמחים יקחו אותן הנשים מן הדברים שיש להם כח למרק ורוחצות פניהם בהם ובשרן ויש בכללן קמח שעורים. ורבי אליעזר אומר אע"פ שיהיה אבק ואין בו מים גזירה שמא ישרו אותו האבק בשעת הרחיצה. ואין הלכה כרבי אליעזר אלא כמו שאמר זה הכלל כל מה שהוא מין דגן רוצה בו כל דבר שיהיה בו מין ממיני חמשת המינים עם המים עובר עליו בפסח אבל בלא מים או במי פירות אינו עובר ומותר לאוכלו כי העיקר אצלנו מי פירות אין מחמיצין:
+ואמרו <b>הרי אלו באזהרה</b> רוצה לומר מי שיאכל אחד מאלו שיהיה בו תערובת דגן לפי שהעיקר אצלנו על חמץ דגן גמור ענוש כרת ועל עירובו בלאו וזה כשיהיה מן החמץ מעורב כזית בכדי אכילת פרס אז יתחייב האוכל זה התערובות מלקות אבל אם יש בשעור הדגן המעורב פחות מכזית אינו חייב על אכילתו מלקות אבל הוא אסור ואין הלכה כרבי אליעזר:
+
+Mishnah 2
+
+<b>בצק שבסדקי עריבה אם יש כזית במקום אחד כו':</b> אמרם בטל במיעוטו כשהוא במקום חיזוק הכלי ודיבוק שבריו אבל כשאינו לחיזוק אפילו פחות מכזית חייב לבער.
+ואמרו <b>חוצץ</b> מבואר וענינו כי אם הוא מקפיד עליו ודעתו ליטלו אז הוא חוצץ וכשנטמאת העריבה והטבילה לא עלתה לה טבילה. וזה המאמר בעריבה שיש לה טהרה במקוה אבל כלי חרס אין לו טהרה במקוה אלא שבירה כמו שיתבאר במקומות הרבה.
+ו<b>בצק החרש</b> הוא שיכו עליו ביד ולא ישמע לו קול ודומה כחרש לא ישיב כשקוראין אותו. וכאשר לא נודע אם נתחמץ או לא נשער אותו בזולתו או בזמן הידוע כי בזמן הזה תחמיץ העיסה ושיעורו כדי שיהלך אדם ברגליו הליכה בינונית מיל אחד והוא שיעור מן הזמן שהוא שני חומשי שעה משעות ההשויה:
+
+Mishnah 3
+
+<b>כיצד מפרישין חלה בטומאה ביום טוב כו':</b> כבר הודעתיך כי שריפת קדשים ביו"ט אסור וכשנטמאת העיסה חלה טמאה שיוציא ממנה דינה שתשרף ואמר רבי אליעזר שיאפה הבצק כולה ולא יוציאו ממנו חלה עד תשלום אפייתו ואז תטול חלה מן החלות ותקרא לה שם וזה מותר כאשר ביארנו במסכת חלה ומניחין אותה עד מוצאי יום טוב ושורפין. ובן בתירא אומר מוציאין אותה עיסה ומטילין אותה במים צונן ומניחין אותה שם עד שתשרף למוצאי יום טוב כי אסור לאפותה לפי שאין אופין ביום טוב אלא מה שהוא ראוי לאכילה. והלכה כרבי אליעזר:
+
+Mishnah 4
+
+<b>רבן גמליאל אומר שלש נשים לשות כאחת כו':</b> ר"ג סבר כי ג' נשים מתעסקות בבצק כולן בזמן אחד ואופות זו אחר זו ואף על פי שישאר הבצק של השלישית עד שיסיקו את התנור פעמים ויאפו בו שתי אפיות ואח"כ תאפה השלישית שאינו בא לידי חימוץ בזה השיעור מהזמן. וחכמים אין סוברים כך אבל אומרים כי כשתתחיל הראשונה באפיה (תשלים) [תתחיל] השניה לערוך והשלישית ללוש נמצא כשתשלים הראשונה באפיה (תתחיל) [תשלים] השניה בעריכה והשלישית בלישה ותתחיל השניה לאפות והשלישית בעריכה. ותלוש הראשונה פעם שניה וכך עושין ולא יתמהמה הבצק בשום פנים ולא תגביה ממנו היד:
+ואמר ר"ע לר"ג <b>לא כל הנשים ולא כל העצים ולא כל התנורים שוים</b> כי יש תנור שמתחמם בשעה קלה ואחר בהפך וגם כן כשהם העצים יותר יבשים שולט בהם האש במהרה ומן הנשים יש מהם זריזות ויש מהם להיפך ואמרו שאין מניחין העיסה כל זה הזמן אלא א"כ מטילין [הידים] במים צוננין ומצננין העיסה בהם. ודע כי כל עת שהיד מתעסק בבצק אינו בא לידי חימוץ ואפילו יום א' שלם והלכה כחכמים:
+
+Mishnah 5
+
+<b>שיאור ישרף והאוכלו פטור סידוק ישרף כו':</b> כקרני חגבים פירושו שתסדק העיסה סדקים דקים כשיתחיל החמוץ להכנס בו ואפילו הם כקרני חגבים והלכה כחכמים:
+
+Mishnah 6
+
+<b>י"ד שחל להיות בשבת מבערין את הכל כו':</b> והלכה כרבי אליעזר בר צדוק:
+
+Mishnah 7
+
+<b>ההולך לשחוט את פסחו ולמול את בנו כו':</b> כל זה מבואר באר היטב:
+
+Mishnah 8
+
+<b>וכן מי שיצא מירושלים ונזכר שיש בידו בשר כו':</b> ר"מ אומר כמו שטומאת אוכלין בכביצה רוצה לומר שאינה מטמאה עד שיהיה בה כביצה כאשר נבאר בפירוש רחב בראש מסכת טהרות כן לא יחזור אלא על כביצה. ורבי יהודה אומר כמו שהאוכל מבשר קדש ומן החמץ כזית לוקה כך יחזור אפילו על כזית ונתנו חכמים מדרגה בין בשר קדש ובין החמץ לפי שהוא חולין והלכה כחכמים:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>מקום שנהגו לעשות מלאכה בערבי פסחים כו':</b> לפי מה שאמרו נותנין עליו חומרי מקום שיצא משם שהוא מורה כי כשהלך ממקום שאין עושין למקום שעושין אינו עושה התנה ואמר כי זה הדין לא שייך והעיקר אל ישנה אדם מפני המחלוקת ומה שהכריח לחייבו שלא לעשות במקום שעושין לפי שזה אינו נראה שנוי שיבא ממנו מחלוקת אבל השנוי הוא אם יעשה במקום שאין עושין או שיעשה דבר משונה ממעשיהם או ימחה בהם אבל הבטלה אין בה מחלוקת:
+
+Mishnah 2
+
+<b>כיוצא בו המוליך פירות שביעית ממקום כו':</b> כבר נתבארו עקרי זה המאמר בפ' תשיעי ממסכת שביעית. ואין הלכה כרבי יהודה:
+
+Mishnah 3
+
+<b>מקום שנהגו למכור בהמה דקה לעובד גלולים כו':</b> אסור למכור בהמה גסה לעובד גלולים בין שהוא עובד גלולים או אינו עובד גלולים וטעם זה האיסור שמא ישכירנה או ישאילנה לו ויעבוד בה בשבת ולשון התורה (שמות כ״ג:י״ב) למען ינוח שורך וחמורך ושנית שמא ימכרנה לו ערב שבת ולא תיטב בעיניו ויחמר אותה בעליה הישראל כדי שתלך לפני הקונה והבהמה תלך לפניו מחמת קולו של ישראל שהיא מכרת אותו נמצא הישראל מחמר אחר בהמתו בשבת ולפיכך מותר לאדם שיתן בהמתו לסרסור שימכרנה לנכרי והוא שלא יהיה שם מצוי כי אלו הטעמים כולם נסתלקו כשבעל הבהמה לא יהיה מצוי כי הסרסור לא ישאיל ולא ישכיר לפי שאינה שלו והבהמה לא תכיר קול הסרסור שתלך מחמתו כמו שזכרנו. והתיר רבי יהודה למכור שבורת יד או רגל לפי שאינה ראויה למשא וזה אינו אמת כי אפשר לקשרה ולמשוך ברחים והקרנות להניעם והתיר בן בתירא למכור הסוס הידוע לנשיאת הנץ והנשר ודומיהן מהחיות הציד כי הוא סובר החי נושא את עצמו בין אדם בין בהמה חיה ועוף ואלו העופות אינן משוי על הסוס. וחכמים אומרים כי האדם החי בלבד הוא שאינו משוי ונאמר בו החי נושא את עצמו. ואין הלכה כבן בתירא:
+
+Mishnah 4
+
+<b>מקום שנהגו לאכול צלי בלילי פסחים אוכלין כו':</b> האוסרים לאכול בשר צלי בלילי הפסח כדי שלא יחשוב הרואה שהוא כבש הפסח ויהיה כאוכל קדשים בחוץ:
+<b>מקום שנהגו להדליק את הנר בליל יום הכפורים כו':</b> עוד יתבאר במסכת כפורים כי יום הכפורים אסור בתשמיש המטה ויש אומרים שהדלקת הנר יביא אותו להסתכל באשתו ותשא חן בעיניו ויבוא לידי תשמיש ויש אומרים כי האורה יפריש אותו מאשתו ואם לא תהיה שם אורה יבא לידי הרהור ויבעול:
+
+Mishnah 5
+
+<b>מקום שנהגו לעשות מלאכה בתשעה באב עושין כו': וחכ"א ביהודה היו עושין מלאכה בערבי פסחים כו':</b> ואין הלכה כרבי שמעון בן גמליאל.
+<b>וחכמים אומרים ביהודה עושין מלאכה</b> לפי מה שקדם להם דבר כללי מקום שנהגו ומקום שלא נהגו הודיענו בשני המקומות ידועות באחד נהגו לעשות ובאחד לא נהגו:
+
+Mishnah 6
+
+<b>רבי מאיר אומר כל מלאכה שהתחיל בה קודם לארבעה עשר כו':</b> עוד יתבאר לך במסכת מועד [קטן] כי ההדיוט תופר וכמו כן היוצא מבית האסורין מספר ומכבס ולפיכך התירו חכמים אלו השלש מלאכות שיתחיל לעשותן בארבעה עשר אבל במקום שנהגו. ורבי מאיר אומר אפילו במקום שנהגו אין עושין מלאכה לכתחלה בשום פנים. ורבי יוסי אומר אף הרצענין לפי שהוא אומר שכן עולי רגלים מתקנין מנעליהן וסנדליהן לעלות לרגל בחולו של מועד. והלכה כחכמים:
+
+Mishnah 7
+
+<b>מושיבין שובכין לתרנגולים בארבעה עשר כו':</b> אמרו תרנגולת שברחה מחזירין אותה למקומה ר"ל בחולו של מועד אבל בארבעה עשר אין צריך לדבר בו מאחר שאמר מושיבין כ"ש מחזירין. וענין מושיבין הוא שתהיה תרנגולת שישבה על הביצים שלשה ימים שכבר התחילו הביצים להפסיד ואם מתה מביאים אחרת ומרביצין אותה על הביצים:
+
+Mishnah 8
+
+<b>ששה דברים עשו אנשי יריחו כו':</b> אלו הששה דברים לא שבחו אותם החכמים אלא השלשה מהם והם הראשונות לא מיחו בידם והשלשה הנזכרים באחרונה מיחו בידם. הראשונות הם שמרכיבין האילנות יום ארבעה עשר והוא שתולין יחור של דקל זכר על דקל נקבה וזה מפורסם אצל בעלי העבודה וזהו ענין אמרם מרכיבין דקלים.
+ו<b>כורכין את שמע</b> הוא שהם לא היו אומרים ברוך שם כבוד מלכותו בשעת קרית שמע וקוצרין וגודשין מלפני העומר ענינו שמותר לקצור ולגדוש ולא ניחוש דילמא אתי למיכל מיניה.
+והג' האחרונות שמיחו הן <b>מתירין גמזיות של הקדש</b> הוא שהם היו מתירין לאכול גדולי הקדש ואמרו כי לא נאסר אלא הפרי שנקדש בעצמו אבל מה שצומח לאח"כ בשדה הקדש שהוא מותר.
+<b>ואוכלין מתחת הנשרים</b> שהיו אוכלים מה שהיה נופל מן הפירות תחת האילן בשבת ובי"ט אע"פ שהיה ספק אצלם ולא היו יודעים אם מערב שבת נפלו והן מותרין או נפלו בשבת והן אסורין כאשר יתבאר במסכת יום טוב:
+<b>ונותנין פיאה לירק.</b> כבר קדם לך במסכת פאה כי מתנאי הדברים שהם חייבין בפאה שיהיה מכניסו לקיום והירקות אינן כן:
+
+Mishnah 9
+
+<b>ששה דברים עשה חזקיהו המלך על שלשה כו':</b> זאת ההלכה היא תוספתא אבל ראיתי לפרשה לפי שיש בה תועלת.
+<b>ספר רפואות</b> היה ספר שהיה ענינו להתרפאות בדברים שלא התירה תורה להתרפאות בהן כמו הדברים שחשבו בעלי הצורות והוא כי יש אנשים חכמים בחכמת הכוכבים ועל פיהם יעשו צורה לעתים ידועים ויועילו או יזיקו לדברים ידועים וזו הצורה נקראת בלשון יון טלס"ם ואומר כי הצורה שהיא נעשית כזו התכונה היא טובה לחולי פלוני וכיוצא בו מן הדברים המטעים ומחבר זה הספר לא חברו אלא על דרך החכמה בטבע המציאות לא על דרך שיעשה אדם פעולה ממה שנכתב באותו הספר וזה מותר. ועוד יתבאר לך כי יש דברים שמנע השם לעשותם והם מותרים ללמדם ולהבינם כי השם יתברך אמר לא תלמד לעשות ולמדנו בקבלה (סנהדרין דף סח) אבל אתה למד להבין ולהורות. וכאשר השחיתו בני אדם דרכם והיו מתרפאין באותן הדברים הסירן וגנזן. ואולי שהיה ספר והיה שם רפואה לסם המות והיה אומר סם המות פלוני מרקחין אותו כך ומשקין אותו כך ויארע ממנו מן המקרים כך וכך ורפואתו בדבר פלוני וכשיהיה רואה הרופא אותן המקרים היה יודע כי אותו הסם ישקוהו והיה נותן לו אותה הרפואה להיות כנגד הסם ולהציל ממות וכאשר השחיתו בני אדם דרכם והיו ממיתים באותם הסמים הסיר הספרים וגנזן ואני הרביתי לך דברי בזה הענין לפי ששמעתי וכן פרשו לי הענין כי שלמה חבר ספר רפואות כשיחלה שום אדם או יקרנו שום חולי מן החולים היה מתכוין לאותו הספר והיה עושה כמ"ש בספר והיה מתרפא וכאשר ראה חזקיה כי בני אדם לא היו סומכין על הש"י הסיר אותו וגנזו. ואתה שמע הפסד זה המאמר ומה שיש בו מן השגיונות ואיך יחסו לחזקיהו מן האולת מה שאין ראוי ליחס כמותו לרעועי ההמון וכמו כן לסיעתו שהודו לו ולפי דעתם הקל והמשובש האדם כשירעב וילך אל הלחם ויאכל ממנו בלי ספק שיבריא מאותו חולי החזק חולי הרעב א"כ כבר נואש ולא ישען באלהיו נאמר להם הוי השוטים כאשר נודה לשם בעת האכילה שהמציא לי מה שישביע אותי ויסיר רעבתנותי ואחיה ואתקיים כן אודה לו שהמציא לי רפואה ירפא חליי כשאתרפא ממנו ולא הייתי צריך להקשות על זה הענין הגרוע לולא שהיה מפורסם.
+ועוד יתבאר כי מותר לעבר השנה בכל אדר ולעשות אותה השנה שני אדרים ומן העקרים אצלנו אדר הסמוך לניסן לעולם חסר כיון שנסמך על החשבון ואם הם שני אדרים יהיה הראשון שלשים יום ובא חזקיהו ביום שלשים ועבר את השנה ועשה את החודש הנכנס אדר השני ואילו לא היה מעבר אותה השנה היה יום שלשים של אדר יום ראשון של ניסן כאשר בארנו והוא עבר את השנה ביום שהיה ראוי להיות ראשון של ניסן וזה אינו מותר כי העיקר אצלנו אין מעברין את השנה בשלשים של אדר הואיל וראוי לקובעו ניסן והוא לא ראה בזה הדיוק רוצה לומר הואיל וראוי לקובעו ניסן:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>תמיד נשחט בשמונה ומחצה וקרב כו':</b> והעיקר אצלנו כי תמיד של שחר לא יקדים אותו שום קרבן ותמיד של בין הערבים לא תאחר אחריו קרבן בשום פנים אם לא קרבן פסח ותחלת שעת הקרבת תמיד של בין הערבים מחצי השעה השביעית עד סוף היום והוא השעה שיתחיל הצל שיארך בו ויראה לכולם ארכו ובכל הימים שהיו שם קרבנות רבות יתאחרו שתי שעות אחר תחלת השעה לפי שלא נוכל להקריב אחריו דבר כאשר נתננו העיקר.
+ו<b>ערבי פסחים</b> שמותר להקריב פסח אחר התמיד נשחט שעה אחת אחר העת בלבד וכשיחול ערב פסח יום ו' נשחט בתחלת שעתו כדי להרחיב העת לצלותו לפי שאי אפשר לצלותו בלילי שבת:
+
+Mishnah 2
+
+<b>הפסח ששחטו שלא לשמו כו':</b> עוד יתבאר לך בתחלת זבחים כי המחשבה פוסלת בקדשים בארבע עבודות בשחיטה וקבלת הדם ובהולכתו למזבח ובזריקתו על גבי המזבח אמרו כשיפסיד מחשבתו בשעה שמתעסק בעבודה מאלו העבודות שזכרנו נפסד הזבח כאשר התבאר לשם ובפרט הפסח וחטאת כאשר נפרש בתחלת זבחים ואמרו בירושלמי מנין שאין שוחטין את הפסח אלא לשמו שנאמר ואמרתם זבח פסח הוא לה':
+
+Mishnah 3
+
+<b>שחטו שלא לאוכליו ושלא למנויו לערלים כו':</b> שלא לאוכליו הם חולה וזקן וקטן שאין יכולין לאכול כזית בשר מפורש הוא בתורה כי הפסח אינו נשחט אלא לאנשים ידועים והוא אומרו הש"י תכוסו על השה ואינו נשחט אלא למי שיכול לאכול ממנו שנאמר איש לפי אכלו ואין אוכל ממנו ערל שנאמר וכל ערל לא יאכל בו ואינו נשחט אלא לטהור שנאמר ויהי אנשים אשר היו טמאים לנפש וגו'. מה שחייב להיותו פסול כששחטו לשמו ושלא לשמו וכשר כששחטו לאוכליו ושלא לאוכליו כי לשמו ושלא לשמו היה הפסול בעצם הזבח ולאוכליו ושלא לאוכליו ההפסד חוץ ממנו ושנית כי לאוכליו ושלא לאוכליו אתה יכול להפריש הפסולין מן הכשרים ושלישית כי לשמו ושלא לשמו נוהג בכל הקדשים וזאת היא מיוחדת בפסח.
+<b>ממרס בדמו</b> פירושו ממשמש בו ומניעו כדי שלא יקרוש:
+
+Mishnah 4
+
+<b>השוחט את הפסח על החמץ כו':</b> מה שאמר השם יתברך לא תשחט על חמץ דם זבחי ולא ילין לבוקר זבח חג הפסח חכמים אומרים כי אמרו זבחי רוצה בו קרבן וזה פסח כי כשיהיה החמץ ברשות השוחט או הזורק את הדם או המקטיר או אחד מבני חבורה אע"פ שיהיה אותו החמץ חוץ לעזרה שהוא לוקה ולא יפסיד הזבח. ורבי יהודה אומר זבחי המיוחד לי רוצה בו קרבן תמיד ולפיכך מי ששחט התמיד על החמץ ר"ל שהוא מקריב אותו בעוד החמץ קיים אצלו שהוא עובר בלא תעשה ור"ש אומר כי דבר הש"י זבחי זבחי ב' פעמים ר"ל כי באותה שעה שיהיה חייב כששחט [פסח] על חמץ יהיה פטור אם שחט שאר זבחים על החמץ ולפיכך אר"ש כי מי ששחט הפסח ביום ארבעה עשר לשמו על החמץ חייב מלקות ושאר זבחים יום י"ד על החמץ פטור ובשעה שיהיה חייב אם שחט שאר זבחים על החמץ יהיה פטור אם זבח קרבן פסח על החמץ.
+ולפיכך אמר <b>ובמועד לשמו פטור</b> לפי שאז הוא פסול ואינו קרבן פסח ובתנאי שיהיה נדחה לפסח שני שהיה אפשר להקריב זה הכבש פסח.
+<b>ושלא לשמו חייב</b> לפי שהוא כשאר הקרבנות והוא יאסר הקרבת איזה קרבן שיהיה על החמץ וחייב עליו מלקות כאשר בארנו דעתו ולפיכך חייב ואין הפרש באמרו במועד או בשאר ימות [הפסח] ומה שחייב שיהיה לדעת ר"ש כששחט כל הקרבנות על החמץ בשאר ימות [הפסח] בין לשמן בין שלא לשמן חייב חוץ מן החטאת ששחטה שלא לשמה וכמו שהעיקר אצלנו והוא אמרם בתחלת כל הזבחים שנשחטו שלא לשמן אע"פ שלא עלו לבעלים לשם חובה כשרים חוץ מן הפסח ומן החטאת הפסח בזמנו והחטאת בכל זמן והלכה כחכמים:
+
+Mishnah 5
+
+<b>הפסח נשחט בשלש כיתות כו':</b> זה מבואר:
+
+Mishnah 6
+
+<b>שחט ישראל וקבל הכהן נותנו לחבירו כו':</b> היו נערכין שורות להתפאר.
+<b>והבזך</b> כלי עגול כזו הצורה U תרגום קערותיו בזיכוהי.
+ו<b>יקרש</b> פירושו ויקפא מגזרת קפאו תהומות והודיעך בזו המשנה ענינים רבים מהם.
+מה שאמר <b>שחט ישראל</b> להודיעך כי שחיטה כשרה בזרים.
+ואמר <b>וקבל הכהן</b> לפי שמקבלה ואילך מצות כהונה.
+ואמר <b>נתנו לחבירו וחבירו לחבירו</b> להודיעך כי כל מה שתוכל לעשות מצוה באנשים רבים הרי זה משובח ברב עם הדרת מלך.
+ואמרו <b>מקבל את המלא ומחזיר את הריקן</b> להודיעך הזריזות והחריצות של המצוה כי לא היה מחזיר את המזרק עד שהיה לוקח את השני והשם אמר אל יסוד מזבח העולה לימד על העולה שטעונה יסוד ונאמר בעולה זריקה וזרקו את הדם על המזבח ונאמר בפסח זריקה שהרי נאמר בבכור ואת דמם תזרוק על המזבח ולא אמר ואת דמו ובא בקבלה כי זה הפסוק הוא בבכור ובפסח ומעשר בהמה שכולן טעונין זריקה אחת כנגד היסוד וכמו שהעולה טעונה יסוד כך זה טעונה יסוד וכשאבאר לך צורת המזבח במקומו במסכת מדות יתבאר לך כי פאת המזרח לא היה בו יסוד ועוד יתבאר שם היסוד:
+
+Mishnah 7
+
+<b>יצתה כת ראשונה נכנסה כת שניה כו':</b> זה מבואר:
+
+Mishnah 8
+
+<b>כמעשהו בחול כך מעשהו בשבת כו':</b> לפי שאמר כמעשהו בחול כך מעשהו בשבת פירש כי זה היה שלא ברצון חכמים ואילו היה ברצון חכמים היה בין מעשהו בחול ומעשהו בשבת הפרש והיא רחיצת העזרה כי לא היו רוחצים אותה בשבת. ואין הלכה כרבי יהודה:
+
+Mishnah 9
+
+<b>כיצד תולין ומפשיטין אונקליות של ברזל כו':</b> אונקליות ידוע והוא ברזל עקום שתולין בה הבהמה להפשיטה ובלשון עברי מזלג מזלגות:
+<b>מקלות דקים חלקים</b> ידוע ג"כ כלומר משופין. ור"א אינו מתיר טלטול אותן המקלות וחכ"א אין שבות במקדש. ואין הלכה כר' אליעזר:
+
+Mishnah 10
+
+<b>קרעו והוציא אימוריו נתנן במגיס כו':</b> אימורין נקראין הנתחים [<small>יעב"ץ</small> - החלבים] הנשרפים מן הקרבן על גבי המזבח והם מקרבן פסח האליה הדבקה בעצם העצה והחלב המכסה את הקרב והכליות וחלביהן ויותרת הכבד עמהם:
+<b>ומגיס</b> כלי שהיו נושאים בו החלבים וכל האימורים למזבח תרגום כף אחת מגיסא חדא.
+ואמרו <b>חשיכה יצאו וצלו את פסחיהן</b> כך היו עושין כשהיה יום י"ד יום שבת שלא היו יכולים להוליכו ולא לצלותו אלא למוצאי שבת אבל בשאר הימים כשהיה נגמר הקרבה היו יוצאים ומוליכים אותו לצלותו:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>אלו דברים בפסח דוחין את השבת כו':</b> אמר הש"י בקרבן תמיד במועדו וכמו שהיה תמיד קרב בשבת כמו שכתב בפ' על עולת התמיד יעשה ונסכו כמו כן קרבן פסח היה קרב בשבת.
+<b>ומחוי קרביו</b> פירוש שיוציאו ממנו הרעי.
+ומה שאסר <b>חתיכת יבלתו</b> הוא שיחתוך אותה בכלי אם יש שם יבלת אבל ביד מותר לחתכה בשבת כאשר נתבאר בסוף עירובין הרכבתו והבאתו הוא מלאכה לפי שהוא משאוי לדעת חכמים אבל לדעת בן בתירא אינו משוי כאשר נתבאר מדעתו בפרק הרביעי מזו המסכתא.
+<b>והבאתו מחוץ לתחום</b> ג"כ אסור מדאורייתא אצל ר"ע שהוא סובר איסור תחומין דאורייתא ור"א סובר איסור תחומין דרבנן והחי נושא את עצמו ואפילו בהמה כבן בתירא ולפיכך היו אלו הדברים לפי סברתו כולן משום שבות בלבד:
+
+Mishnah 2
+
+<b>אמר רבי אליעזר והלא דין הוא מה אם שחיטה שהיא כו':</b> רבי יהושע סובר שמחת י"ט מצוה [מ"מ] מבטל שמחת י"ט כשיהיה באותה שמחה דבר שיהיה אסור משום שבות כגון הניגון בתופים ובמחולות ובכנורות ובצלצלים שכל זה אסור בי"ט אע"פ שהיא מצוה אצלו ולפיכך היה נכון אצלו להשיב ולומר י"ט יוכיח ורצה באמרו הזיה הזאת מי חטאת המחויבת לטמא מת בשלישי ושביעי כי כשיחול שלישי או שביעי שלו בשבת אין מזין עליו וכמו כן אם יחול שביעי שלו יום שלשה עשר והיה יום שבת אין מזין עליו וישאר טמא ולא יקריב קרבן פסח ורבי אליעזר סובר שמזין עליו בשבת כדי שלא יבטל עליו קרבן פסח כי אם ישאר למחרתו שהוא יום י"ד והוזה עליו וטבל אסור להקריב פסח כמו שיתבאר. והלכה כרבי עקיבא:
+
+Mishnah 3
+
+<b>אימתי מביא חגיגה עמו כו':</b> חגיגת יום ארבעה עשר היא רשות ולא חובה ולפיכך אם היה ארבעה עשר יום שבת או אם יהיה יום חול ויהיו הפסחים רבים או יהיה אותו הפסח בא בטומאה כאשר יתבאר בפרק שלאחר זה אין מביאין חגיגה עם הפסח יום י"ד:
+
+Mishnah 4
+
+<b>חגיגה היתה באה מן הצאן מן הבקר כו':</b> יודיעך בזו ההלכה כי חגיגת ארבעה עשר אע"פ שהיא רשות ואינו יוצא בה משום חגיגה דינה ודין חגיגה שוה ואין ביניהם הפרש לא במין הקרבן ולא בזמן האכילה ועוד יתבארו הדינים המחויבים בחגיגה במסכת חגיגה:
+
+Mishnah 5
+
+<b>הפסח ששחטו שלא לשמו בשבת חייב כו':</b> מה שאמר ר' יהושע אם אמרת בפסח ששינוהו לדבר האסור רוצה בו שהוא כששחטו לשם שלמים וכיוצא בהן בשבת. וידוע כי השלמים ושאר קרבנות יחיד אסור להקריבן בשבת וכששחט שלמים וזולתה בשבת לשם פסח כבר שינה שמו לדבר מותר כי הפסח מותר להקריבו באותה שבת. ומאמר ר' אליעזר אימורי צבור יוכיחו ענינו התמידין והמוספין שמותר להקריבן בשבת לשמן אבל מי ששחט פסח בי"ד שחל להיות בשבת לשם תמיד או לשם מוסף חייב חטאת אע"פ ששינהו לדבר המותר ולא חלק ר' יהושע בזה כאשר בארנו הפסח ששחטו שלא לשמו בשבת חייב עליו חטאת ולא חלק ר' יהושע בזה.
+ופירש <b>קצבה</b> דבר קצוב כי התמידים והמוספין שהן קרבנות צבור אין מוסיפין עליהן ולא גורעין מהם ולפי שהם ידועים במנין ואין רשות לכל אדם להקריבן יהיה השוחט לשמן חייב והלכה כר' יהושע:
+
+Mishnah 6
+
+<b>שחטו שלא לאוכליו ושלא למנויו לערלין כו':</b> כבר בארנו בפרק חמישי כי פסח ששחטו לכשרים ולפסולים כשר לפיכך כששחטו בשבת למולים ולערלים פטור אבל כששחטו בשבת לפסולים שהפסח פסול בשוגג הוא חייב חטאת במזיד חייב סקילה וכמו כן כשנמצא בעל מום לפי שהיה לו לבקרו ואח"כ ישחטנו בשבת וכמו כן כשנמצא בו טריפה גלויה כמו נקובת הראש וחתוך הרגלים וכיוצא בהן אבל אם היתה טריפה נסתרת ולא נודע עד לאחר שחיטה כמו נקובת הלב והריאה וכיוצא בהן פטור. וענין אמרו פטור בכל זה המאמר ר"ל שהוא פטור מהבאת חטאת:
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כיצד צולין את הפסח מביאין שפוד כו' </b> מה שבחרו עץ של רימון הוא לפי שאין יוצאין ממנו מים כשיחם כדי שלא יהא בשל מבושל במים והלכה כרבי עקיבא:
+
+Mishnah 2
+
+<b>אין צולין את הפסח לא על השפוד כו': נגע בחרסו של תנור יקלף את מקומו כו':</b> אסור לצלות בשפוד של ברזל לפי שהוא מתחמם וצולה הבשר ואנו צריכים לצלותו בחמימות האש בלי אמצעי כמו שאמר הש"י צלי אש ולא צלי דבר אחר ולזאת המשנה שעורו הוא כך ולא באסכלא ואם אסכלא מנוקבת היא כשירה א"ר צדוק וכו' וכן כשיזוב מלחלוחיתו על הסולת כאשר זכר יסיר אותו הסולת כי אסור לאכול ממנו אלא מה שנשאר בעצמותו [קשה] אבל מה שיזוב ממנו הרי הוא כמרק. והלכה כרבי צדוק:
+
+Mishnah 3
+
+<b>סכו בשמן תרומה אם חבורת כהנים יאכלו כו':</b> כבר קדם לך כי מותר לסוך הפסח במשקין ובמי פירות וההלכה כולה מפורשת:
+
+Mishnah 4
+
+<b>חמשה דברים באין בטומאה כו':</b> אמר השם ויהי אנשים אשר היו טמאים לנפש אדם ונתן בהם הדין שידחו מפסח ראשון לפסח שני והקבלה כי זה הוא לפי שהן מועטין אבל אם היו הקהל כולם טמאין או רובם יקריבו הפסח והם טמאים וכן אמרו יחידים נדחים לפסח שני ואין צבור נדחה לפסח שני וכמו כן כל קרבנות צבור כולם מקריבין אותן בטומאה כשנטמאו רובן לפי שאנו למדין מן הפסח לכולן כי אמר הש"י בפסח במועדו ואמר בקרבנות צבור כולם אלה תעשו לה' במועדיכם ונתן לכולם מועד וכמו כן כל מה שיש לו זמן קבוע יבא בטומאה כשנטמא רוב הקהל או רוב הכהנים כאשר יתבאר ואלו החמשה שמנה הם מדברים הנאכלים מקרבנות צבור והנותר ישרף וכמו כן שעירי מועדים דינם ודין שעירי ראשי חדשים אחד לפי שהם כולם חטאת הצבור. ואמרו חמשה ולא אמר אלו הדברים באין בטומאה למעוטי חגיגת חמשה עשר שענינה נפרש עוד כי אע"פ שהיא כקרבן צבור כמו שאינה קרבה בשבת כמו שבארנו כך אינה קרבה בטומאה:
+
+Mishnah 5
+
+<b>נטמא הבשר והחלב קיים אינו זורק כו':</b> כבר ידעת כי קרבן פסח לא בא אלא לאכילה ולפיכך אם נטמא הבשר אינו זורק את הדם כי לא נסמוך אלא על אכילת בשר:
+
+Mishnah 6
+
+<b>נטמא הקהל או רובו או שהיו הכהנים כו':</b> דע זה העיקר וזכרהו והבינהו כי טומאת מת בלבד היא שתדחה בצבור ויקריבו בטומאה וכשהוא יחיד ידחה לפסח שני כמו שאמר הכתוב ואפילו היה יום שביעי שלו יום ארבעה עשר ידחו טמאים וזאת היתה השאלה ששאלו עליה למשה רבינו לפי שבא שביעי שלהם יום ארבעה עשר אמרו הפסח אינו נאכל אלא בלילה ואנו נהיה טהורים בלילה וראוין לאכילה יזרק הדם עלינו היום ולאיזה דבר נמנע והוא אמרם למה נגרע כי הטעם ברור לפי שהיו טמאים והכתוב רמז לזה באומרו ולא יכלו לעשות הפסח ביום ההוא באותו היום בלבד היו נמנעים וזה הדין הוא בטומאת מת בלבד כמו שנתננו העיקר אבל טומאת שרץ לא אלא שמקריב טמא שרץ אפילו יחיד ולערב כשיטהר יאכל פסחו בטהרה ונתבאר זה העיקר בפרק השני מתלמוד מסכת זבחים:
+
+Mishnah 7
+
+<b>הפסח שנזרק דמו ואח"כ נודע שהוא כו':</b> ואח"כ נודע שהוא טמא ר"ל הדם שנטמא ועוד יתבאר זה בסוף עדיות כי דם קדשים אינו נטמא וכי זה הדבר כולו הנמצא בטומאת הדם היא משנה ראשונה.
+<b>וטומאת הגוף</b> שנטמא הכהן המקריב אותו.
+<b>וטומאת התהום</b> הוא טומאת מת נסתר ולא יודע לעולם כאלו היה בתהום ולפיכך הציץ היה מרצה לפי שא"א בה ידיעה לעולם כי אין בעולם אדם שיודע כי באותו מקום מת או קבר ונקוה שידענו וידע שנטמא ויטהר א"כ כל קרבן שיקרב והוא טמא בקבר התהום כשר והציץ מרצה עליו והיות הציץ כפרה על הפסול הנולד ההווה בקדשים הוא לשון התורה אמר הש"י והיה על מצח אהרן ונשא אהרן את עון הקדשים וגו' ואמרו בברייתא בטומאת התהום איזה היא טומאת התהום כל שלא הכיר בה אחד בסוף העולם הכיר בה אחד בסוף העולם אינה טומאת התהום. ואני עשיתי לך דמיון בקבר התהום לפי שהעיקר אצלנו לא אמרו טומאת התהום אלא למת בלבד:
+
+Mishnah 8
+
+<b>נטמא שלם או רובו שורפין אותו לפני הבירה כו':</b> הכוונה הוא שישרפו אותו בפני המקדש לביישן כדי שישמרו להבא ולא יבואו לידי טומאה וצוו אותם לשורפם מעצי המערכה כדי שלא לבייש מי שאין לו:
+
+Mishnah 9
+
+<b>הפסח שיצא או שנטמא ישרף מיד כו':</b> אמר שיצא ענינו שיצא מן הבית שנאכל בו.
+ו<b>תעובר צורתו</b> הוא שישאר עד שיתעפש ויפסיד כי העיקר אצלנו כל שפסולו בגופו ישרף מיד בדם ובבעלים תעובר צורתו ותשרף ולא חלק רבי יוחנן בן ברוקא אלא כשנטמאו הבעלים או מתו קודם זריקת הדם לפי שהוא ידמה אותו לפסולו בגופו. ואין הלכה כרבי יוחנן בן ברוקא:
+
+Mishnah 10
+
+<b>העצמות והגידין והנותר ישרפו בששה עשר כו':</b> גידין הן הגידין שהם אסורים באכילה ושריפתן מצות עשה כמו שצוה השם בו והנותר ממנו עד בקר באש תשרופו וי"ט עשה ולא תעשה כמו שנאמר בו שבתון וזו מצות עשה והעיקר אצלנו אין עשה דוחה לא תעשה ועשה. ומאמר השם עד בקר רוצה בו כי מה שישאר ממנו למחרתו שישרף ר"ל מחרת י"ט:
+
+Mishnah 11
+
+<b>כל הנאכל בשור הגדול יאכל בגדי הרך כו': השובר את העצם בפסח הטהור הרי זה לוקה כו':</b> ראשי כנפים הם אותם הגידים הקשין שהם סביבות הפרקים באדם ובבהמה ובעוף ונקשרין אותן הפרקים באותן הגידין.
+<b>והסחוסים</b> מיני עצמות רכים כאותן שבראש הכתף. וטעם לוקה ואינו לוקה עוד יתבאר בסוף מכות:
+
+Mishnah 12
+
+<b>אבר שיצא מקצתו חותך עד שמגיע לעצם כו':</b> קדשי הקדשים אינן נאכלין אלא בעזרה בלבד וקדשים קלים בכל העיר והפסח בחבורתו בלבד כי השם צוה בבית אחד יאכל לא תוציא מן הבית. ואלו הגדרים שנתן מקצתן כלפנים ומקצתן כלחוץ כוללים השלשה פרקים ר"ל העזרה והמדינה וחבורת פסח והשם אמר ובשר בשדה טרפה וקבלנו כי ענין זה הכתוב שכל בשר שיצא חוץ למחיצתו שהיא בשדה והיא טרפה וכאילו אמר ובשר שיצא לשדה טרפה היא ולפיכך כשיוציא אדם מבשר קדשי הקדשים חוץ לעזרה או כלום מבשר קדשים קלים חוץ לירושלים או כלום מבשר הפסח חוץ לבית נאסר אותו הבשר שיצא והוא אסור באכילה ושיצא מקצת האבר מן הפסח אי אפשר לחתוך העצם ממקום היוצא מפני שמנענו הכתוב ועצם לא תשברו בו ומפני זה חותכין הבשר היוצא מזה העצם וקולף הנשאר מן הבשר הפנימי ואוכלו ומגלה הפרק ומשליך העצם כולו שלם ומה שעליו מן הבשר מה שיצא ממנו חוץ אבל בקדשים כשיצא קצת האבר חותכין אותו כל מה שיצא מן הבשר והעצם.
+<b>וקופיץ</b> הוא סכין גדול.
+ו<b>אגף</b> מקום הדלתות כשסוגרין אותן הדלתות נבדל החיצון מן הפנימי:
+
+Mishnah 13
+
+<b>שתי חבורות שהיו אוכלין בבית אחד כו':</b> הכלה מתביישת מן החבורה ולפיכך התירו לה להחזיר פניה מן החבורה ותאכל מה שלא התירו לשמש לעשות כן:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>האשה בזמן שהיא בבית בעלה שחט עליה כו':</b> רגל ראשון פירוש הרגל הראשון מזמן נשואיה.
+ואמרו <b>לא יאכל משל שניהן</b> כשיש ביניהם קפידא על זה השעור אבל כשהן מתרצין זה לזה רצה משל זה אוכל רצה משל זה אוכל.
+ואמרו <b>לא יאכל משל רבו</b> וכמו כן לא יאכל משל עצמו לפי כי עוד יתבאר לך כי הוא לא יניח עבד חציו בן חורין וחציו עבד ולפיכך לא יאכל ממנו בשום פנים עד שיעשה בן חורין.
+ומה שאמר בכאן <b>לא יאכל משל רבו</b> שיראה ממנו שהוא אוכל משל עצמו זהו דעת האומר מניחין אדם חציו עבד וחציו בן חורין וזה הדין כולו בנוי על העיקר שבא אצלנו והוא מאמר הברייתא שוחט אדם על יד בנו ובתו הקטנים ועל ידי עבדו ושפחתו הכנענים בין מדעתן ובין שלא מדעתן:
+
+Mishnah 2
+
+<b>האומר לעבדו צא ושחוט עלי את הפסח כו':</b> כשאמר לו רבו צא ושחוט עלי את הפסח סתם אף על פי שיהיה מנהג העולם טלה ושחט לו גדי או גדי ושחט לו טלה הרי זה יאכל וזהו מה שרצה להשמיענו שלא נחוש למנהג והעיקר אצלנו אין נמנין על שני פסחים וזה שהתרנו בכאן ואמרנו יאכל מן הראשון הוא מיוחד למלך ולמלכה בלבד כשאמרו לעבדיהם צאו ושחטו עלינו את הפסח ושחטו שני פסחים וזה לחסרון דעת העבדים ומיעוט התעסקם במצות אבל שאר בני אדם אין אוכלין לא מן הראשון ולא מן השני וזה הדין שזכר באמרו שכח מה שאמר לו רבו אינו מתקיים אלא כשאמר לו הרועה של רבו קח טלה וגדי ושחוט אותם כדי שתתכוין דעת רבך ואני הקנתי לך האחד בתנאי שלא יהיה לרבך רשות בו אבל אם לא היה כן לא יתקיים מזה הדין דבר כי העיקר אצלנו מה שקנה עבד קנה רבו א"כ אמרו שלי לא יתקיים אלא על הדרך שביארנו ולא יהיו פטורין מלעשות פסח שני אלא כששכח רבו מה אמר לו אחר שנזרק הדם לפי שהפסח אחר זריקת הדם ראוי לאכילה אבל קודם זריקת הדם חייבים בפסח שני:
+
+Mishnah 3
+
+<b>האומר לבניו הריני שוחט את הפסח כו': לעולם נמנין עליו עד שיהא בו כזית לכל כו':</b> אמר להם על מי שיעלה מכם ראשון לירושלים כדי לזרזם על המצות ושישתדלו לעלות לירושלים אבל לענין הפסח כבר נמנו עמו בלי ספק ולפיכך כשנכנס הגדול זכה וזיכה אחיו עמו לפי שהן מנויין על הפסח כולן רבי שמעון סבר שנמנין על הפסח עד שישחט ומושכין את ידיהם אחר שנשחט קודם שיזרק הדם ואין הלכה כרבי שמעון:
+
+Mishnah 4
+
+<b>הממנה עמו אחרים בחלקו רשאין כו': </b> זה מבואר:
+
+Mishnah 5
+
+<b>זב שראה שתי ראיות שוחטין עליו בשביעי כו':</b> זו המשנה היא צריכה לעקרים אני אבארם לך והם כי כשראה הזב שתי ראיות נטמא וסיפר ז' ימים בלא ראיה וטובל בז' ואם ראה ג' ראיות מביא קרבן בח' ואחר יאכל בקדשים לפי שהוא מחוסר כפורים ומחוסר כפורים אינו אוכל בקדשים אמר הש"י כי יהיה זב מבשרו זובו טמא הוא זכר בכאן מלת זיבות ב' פעמים ואמר טמא ואמר עוד זאת תהיה טומאתו בזובו וזכר מלת זיבות ג' פעמים ואמר טומאתו ובאה הקבלה מנה הכתוב שתים וקראו טמא ג' וקראו טמא הא כיצד שתים לראיה ושלש לקרבן ופירוש דיני הראיה יתבארו במקומו ואין לנו צורך בכאן להאריך בם וכמו כן האשה כשראתה דם בלא עת נדתה ג' ימים רצופים הרי היא זבה וסופרת שבעה ימים בלא ראיה ותביא קרבן בשמיני כמו הזב ואחר תאכל בקדשים לערב ואמר הש"י ואשה כי יזוב זוב דמה ימים רבים בלא עת נדתה וגו' ומקבלה ימים שנים רבים שלשה וכשתראה יום א' תמתין עד למחרת אם לא ראתה דבר <small>[טובלת  לאחר הנץ החמה ואוכלת בקדשים לערב ואם ראתה ג"כ בשני תשמור ותמתין עד למחר וטובלת]</small> בשלישי ואוכלת בקדשים לערב ואם ראתה בשלישי הרי היא זבה גמורה והיא תקרא באלו הימים השלשה שומרת יום כנגד יום ואחר שתדע אלו העיקרים תדע זאת ההלכה כולה וזה הדין הולך על העיקר שהזכרתיך בפרק שלפני זה והוא כי מי שאינו ראוי לאכילת הפסח יום ארבעה עשר אבל יהיה ראוי לערב שוחטים עליו ובתנאי אם טבל כבר שלא יהיה מחוסר אלא הערב שמש ויהיה גם כן כשנתן קרבנותיו לבית דין אם היה מחוסר כפורים ואז ישחט עליו ואע"פ שאותו היום אינו ראוי אלא בטומאת מת בלבד כאשר בארתי לך שם:
+
+Mishnah 6
+
+<b>האונן והמפקח את הגל וכן מי וכו':</b> אונן אינו אוכל בקדשים שנאמר ולא אכלתי באוני ממנו והאדם שמת לו אחד מקרוביו שחייב להתאבל עליו יום המיתה נקרא אונן מדאורייתא וכל זמן שהמת על פני האדמה ר"ל שלא נקבר נקרא אונן וכמו כן יום הקבורה הוא אונן אבל מדרבנן ולא נחוש לאנינות דרבנן לענין פסח. וכן אמרו אין אנינות אלא יום המיתה בלבד וזה לענין אכילת פסח.
+ו<b>מפקח בגל</b> הוא החופר בגל ומחפש שם מת להוציאו אין שוחטין עליו לפי שאין אנו יודעים מה שיארע לו כי אפשר שימצא באותו הגל מת ויטמא ולא יהיה מותר לאכול הפסח ששחטו עליו בני חבורתו שיאכלנו ואולי שלא ימצא שם מת ויאכל.
+ואמרו <b>וכן מי שהבטיחוהו להוציאו מבית האסורים</b> בשני תנאין האחד שהיה בבית האסורים של עובדי כוכבים שהכתוב העיד עליהם אשר פיהם דבר שוא וימינם ימין שקר אבל אם היה בבית האסורים של ישראל אם הבטיחוהו ודאי יוציאוהו שארית ישראל לא יעשו עולה והשני שיהיה בבית האסורים חוץ לחומה אבל אם הוא תוך ירושלים מוליכין את הפסח לבית האסורין ואוכלו לשם ודע כי האונן הותר לו לאכול פסחו לערב כמו שיתבאר לקמן. ומה שאמר אין שוחטין עליו לכתחלה נחוש שמא לא יאכל דבר לגודל אבילותו ואנחנו שחטנו עליו וחשבנו על אכילתו ויותר הבשר וישרף ולפיכך אמר ועל כולן אין שוחטין עליהם בפני עצמן ר"ל כי אנו לא נשחוט פסח לחבורה של אוננין או חולים או זקנים או מפקחין את הגל ואחר כך ביאר טעם זה ואומר אולי תחשוב כי זה הוא לפי שאינם ראויין לעשות פסח אינו כן כי ראויין הם אבל אסור זה כדי שלא יביאו את הפסח לידי פסול והם לא יאכלוהו ויבא לידי שריפה וכן המפקח בגל שמא ימצא מת אחר שחיטת הפסח ויטמא וישרף. וכאשר הודיענו שהם ראויים אמר לפיכך אם אירע בהם פסול ר"ל אם שחטו פסח ונזרק עליהם הדם ואע"פ שלכתחלה אין ראוי לשחוט עליהם ואחר כך אירע פסול באלו האוננים או החולים או הזקנים ונטמאו במת שאינם יכולים לאוכלו בלילה פטורין הן מלעשות פסח שני לפי שהם שחטוהו והם ראויין לעשות פסח אלא מפקח בגל בלבד לפי שכשנשחט עליו הפסח והוא ראוי כאשר זכרנו ואחר כך מצא המת באותו הגל צריך פסח שני לפי שהיה טמא בשעת שחיטה כשהיה מחפש בגל וזה בתנאי שיהיה הגל עגול כשנמצא מת תחתיו נדע ידיעה אמתית כי כל מה שהיה על גב אותו הגל טמא לפי שהוא היה על גבי המת אבל כשיהיה המקום שהוא חופר מקום ארוך ומצא תחתיו מת הרי פטור מלעשות פסח שני שאנחנו נאמר טהור היה בשעת שחיטה ואפשר שלא היה על מקום המת בכוון וגל עגול הוא שיהיה כמו עגול העומד כזו הצורה:
+
+Mishnah 7
+
+<b>אין שוחטין את הפסח על היחיד דברי רבי יהודה כו':</b> זה מבואר. ורוצה באומרו נשים ועבדים משום תפלות וקטנים ועבדים משום פריצותא אבל כל מין ומין לעצמו הרי הוא מותר נשים לעצמן עבדים לעצמן. והלכה כר' יוסי:
+
+Mishnah 8
+
+<b>אונן טובל ואוכל את פסחו לערב כו':</b> מה שחייב שנתיר לו אכילת הפסח לבדו ולא שאר קדשים לפי שאנינות לילה מדרבנן לשון התורה ביום המות בלבד הוא והוא מה שאמר אהרן ביום מות נדב ואביהוא ואכלתי חטאת היום הייטב בעיני ה' ולפי שאכילת פסח בכרת התרנו אכילתו בעת אנינות דרבנן אבל אכילת קדשים שהיא מצות עשה בלבד לא התירוהו וחייבנו לאונן טבילה כדי שתראה הפשטתו מאותה המחשבה והסרת אבילותו וזה הוא ראוי כשמת לו מת אחר חצות יום ארבעה עשר שהוא מחויב קרבן פסח ונתחייב בו קודם שיחול האנינות אבל אם מת לו מת קודם חצות שהוא אונן קודם שיחול שעת חיוב הקרבן ידחה לפסח שני ואין מקריבין עליו והוא אונן לפי שאינו ראוי מפני אנינותו.
+<b>והמלקט עצמות</b> ענינו כשמלקטין אותם לו אחרים לפי שהוא מין אנינות. ולא חלקו ב"ש וב"ה אלא בגר בלבד לפי שנאמר שמא לשנה הבאה יהיה טמא נפש ויאמר כמו שטהרתי בשנה שעברה ואכלתי פסח לערב כמו כן עכשיו אטבול ואוכל פסחי אבל ערל ישראל טובל ואוכל פסחו לערב:
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>מי שהיה טמא או בדרך רחוקה כו' .</b> כשהיה טמא או בדרך רחוקה בפסח ראשון ולא עשה את השני אינו חייב כרת לפי שנפטר מפסח ראשון שנאמר בו לשון כרת ונדחה לפסח שני שלא נאמר בו לשון כרת וכששגג או נאנס בפסח ראשון ולא עשה את השני חייב כרת כי לשון התורה כל מי שלא היה טמא או בדרך רחוקה ולא עשה פסח כלל חייב כרת והוא אמרו ית' והאיש אשר הוא טהור ובדרך לא היה וגו' וזה ענין אמרם בכאן אלו פטורין מן הכרת ואלו חייבין:
+
+Mishnah 2
+
+<b>איזו היא דרך רחוקה מן המודיעים ולחוץ כו':</b> מודיעים מקום בינו ובין ירושלים ט"ו מיל והוא מהלך שילך אדם הליכה בינונית ברגליו מעת הנץ החמה עד בין הערבים ואם היה יום ארבעה עשר חוץ למודיעים הוא בדרך רחוקה. ורבי אליעזר אומר אפילו היה תוך ירושלים וחלה או נשתבש הלוכו ולא יכול להכנס בעזרה בשעת הקרבן אלא שהיה בסוף השעה כשהגיע לאסקופת העזרה דינו כדין מי שהיה בדרך רחוקה ורבי עקיבא אומר כי מאחר שהיה לפנים מן המודיעים ולא יכול להגיע שדינו כדין אנוס. והלכה כר"ע:
+
+Mishnah 3
+
+<b>מה בין פסח ראשון לשני כו':</b> אמר השם בפסח שני ככל חקת הפסח יעשו אותו אילו לא היה מוסיף על זה הכתוב דבר היה אדם חייב בשני ככל מה שהוא חייב בראשון ולפי שאמר אח"כ בפסח שני על מצות ומרורים יאכלוהו מיעט השבתת שאור ובאמרו לא ישאירו ממנו עד בוקר מיעט לא יראה ולא ימצא ובאמרו ועצם לא תשברו בו מיעט לא תשחט על חמץ דם זבחי לפי שלא היה צריך לאלו הבאורים כולם כי אמרו ככל חקת הפסח יספיק לכל אלו ומה שהחזירם כולם אינו אלא השלמת ענין כאלו אמר חקת הפסח שנתחייבת בה אינו אלא זו בלבד על מצות ומרורים יאכלוהו ועל כיוצא בו אמרו אין ריבוי אחר ריבוי אלא למעט:
+
+Mishnah 4
+
+<b>הפסח שבא בטומאה לא יאכלו ממנו זבין כו':</b> כבר ידעת כי כשהן רוב הקהל טמאים לנפש אדם בלבד לזה אנו אומרים שבא הפסח בטומאה שאין אוכלים אותו אלא טמא מת בלבד שהותרה להם טומאה כמו שבארנו אבל אם אכלו ממנו שאר הטמאים אינן חייבין כרת כי כן קבלנו נאכל לטהורים חייבין עליו משום טומאה שאין נאכל לטהורים אין חייבין עליו משום טומאה ור"א אומר וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש בזמן שטמא מת משתלח זבין ומצורעין משתלחין ולפיכך אם נכנסו זבין ומצורעין למקדש בפסח שבא בטומאה פטורין. ואין הלכה כר"א:
+רוצה באמרו <b>נוהג כל שבעה</b>, איסור אכילת החמץ. אבל פסח מצרים לא נאסר בו אכילת החמץ אלא יום אחד בלבד לאומרו ולא יאכל חמץ היום אתם יוצאים כאלו אמר לא יאכל חמץ היום אתם יוצאים. ואמרו בכאן לילה אחת כלומר כי ליל אותו יום גם כן היתה אסור בחמץ.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+<b>אמר רבי יהושע שמעתי שתמורת הפסח קריבה כו' שיסתאב.</b> ענינו עד שיפול בו מום שיפסול אותו ולא יהיה ראוי לקרבן ודברי רבי עקיבא אמת אין עליו חולק:
+
+Mishnah 7
+
+<b>המפריש נקבה לפסחו או זכר בן שתי שנים כו':</b> בכל מקום שאומר יפלו דמיו לנדבה רוצה בו עולות נדבה והוא שמטילין דמיו בתיבה שהיתה במקדש וב"ד היו מקריבין אותן הדמים עולות ומכלל הדברים שבאר מי שיביא עולתו נדבה או יטיל דמיה בתיבה כי אותה שהוטלו דמיה בתיבה נסכיה משל צבור ועולה שיביא נסכיה משלו ועוד יתבארו מיני ההפרש שיש ביניהם בפרק שלישי ממסכת תמורה:
+
+Mishnah 8
+
+<b>הפסח שנתערב בזבחים כולן ירעו עד כו' .</b> המשל בזה כי אם נתערב פסח עם שתי עולות מניחין השלשה כבשים עד שיפסלו ומוכרם אחד אחד וידע איזה מהם דמיו יותר ונאמר על  דרך הדמיון <small>[דברים אלו צריכין ביאור, כ"כ התוי"ט ע"ש]</small> שישוה הא' דינר והשני דינר וחצי והשלישי שני דינרין נמצאו בידיו מן הג' כבשים ד' דינרין וחצי אז יתחייב להביא ג' בהמות ב' מהם בשנים שנים דינרין (וא' בשנים דינרים וחצי) [ואחד בדינר וחצי <small>כצ"ל ומסולק מה שנתקשה התוי"ט בהבנת דברי רבינו, והדין נותן שא"צ להביא העולה השניה רק בדינר וחצי דמאחר שהם שתי עולות א"כ ממ"נ עולה אחת לא היתה שוה כ"א דינר וחצי.
+<small>מהרב המאור הגדול המפורסם מו"ה אשר הלוי</small>]</small> וזהו אמרם ויפסיד המותר מביתו יקריב מהם שתים לעולה ואחת שהיתה בשנים דינרים שלמים וממה שאתה צריך לדעת כי הבכור נאכל לשני ימים ולילה אחד והפסח אינו נאכל אלא בלילה ואינו נאכל אלא עד חצות וכשנאכל בכור בתורת פסח אנו מביאין אותו לעשותו נותר לפי שאינו נאכל אלא עד חצות והעיקר אצלנו אין מביאין קדשים לבית הפסול ור' שמעון אומר מביאין את הקדשים לבית הפסול.
+ואמר <b>אם חבורת כהנים יאכלו</b> ר"ל יאכלו הכל עד חצות כדין הפסח. וחכמים אומרים ירעו עד שיסתאבו ויביא בהמה בדמי היפה והשמנה שבהן ויאמר כל היכא דאיתא לפסח תחול קדושתו על זה ויקריב אותה הבהמה שלמים ויאכל אותה הבהמה כולה שנפל בה מום כאשר יאכל בכור בעל מום ואין הלכה כר"ש:
+
+Mishnah 9
+
+<b>חבורה שאבד פסחה ואמרו לאחד צא כו':</b> כל זה מבואר אינו צריך פירוש. ואמרם לא אמר להם ולא אמרו לו רוצה בו שלא פירש דבר ולא הרשוהו בפירוש שישחוט בעבורם וגם הוא לא הרשה אותם בפירוש אע"פ שהיו שם מעשים ורמזים מורים על סמיכת קצתם אל קצתם:
+
+Mishnah 10
+
+<b>שתי חבורות שנתערבו פסחיהן כו':</b> ברור הוא כי זה תערובות לא נפל אלא קודם שישחט הפסח:
+
+Mishnah 11
+
+<b>שנים שנתערבו פסחיהן זה מושך לו אחד כו':</b> וכמו כן יאמר השני לחבירו והדבר כולו מבואר:
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>ערבי פסחים סמוך למנחה לא יאכל אדם כו':</b> סמוך למנחה הוא שישאר מן היום יותר משתי שעות ומחצה זמניות לפי שהעת שיקרא מנחה הוא שישאר מן היום שתי שעות ומחצה ומפני זה חייבנו לזה החיוב לפי שאכילת מצה בלילה הראשון חובה וראוי להרעיב אדם עצמו כדי שיאכל המצה בתאבון וזה שמנענו אותו מן האכילה אינו אכילת לחם לבדו כי אין ברשותו לאכול לחם באותה שעה ואסור לנו לאכול מצה יום ארבעה עשר עד שיאכלנה בשעת המצוה אבל מנעוהו לאכול הרבה משאר המאכלים. וחייבנו לאכול בהסבה כדי שיאכל כדרך שהמלכים והגדולים אוכלים עד שיהיה דרך חרות.
+ו<b>תמחוי</b> הוא כלי שמשימים בו התבשיל שמקבצים לצורך העניים מן הבתים ואסור לאכלו אלא לאדם שהוא בתכלית העוני כמו שבארנו בסוף פאה:
+
+Mishnah 2
+
+<b>מזגו לו כוס ראשון בש"א מברך על היום כו':</b> כבר קדם לך במסכת ברכות כי ב"ש מקדימין הקידוש קודם ברכת היין ובה"א להפך:
+
+Mishnah 3
+
+<b>הביאו לפניו ירקות מטבל בחזרת כו':</b> הסדר שהוא אומר לך הוא כן. מביאין לפניו השולחן ומקדש כאשר זכר ואוכל איזה ירק שנזדמן לו אחר שיטבול אותו בחרוסת ויברך עליו בפה"א:
+וזה שאמר <b>מטבל בחזרת</b> להודיעך כי בפה"א יברך אפי' על חזרת שהוא מן המרורים לפי שהוא אכלו במקום ירק בתחלה אבל כשאכל מצה (וחזרת) ואח"כ חזרת מברך על אכילת מרור אם לא אכל תחלה מרור ואם אין לו אלא מרור תחלה וסוף יברך עליו תחלה בפה"א ואח"כ על אכילת מרור ואוכלו בסוף בלא ברכה. ומה שסדרנו לאכול ירק עכ"פ ואח"כ מרור כדי שיהיה שינוי וישאל הבן:
+ו<b>מטבל</b> בכאן עניינו שמתעסק באכילת הירק.
+וה<b>חרוסת</b> הוא תערובות שיש בו קהוי ודמות תבן וזה זכר לטיט ואנחנו עושין אותו כך שורין תאנים או תמרים ומבשלין אותן ודכין אותן עד שירטבו ולשין הכל בחומץ ונותנין בו שבולת נרד או איזוב וכיוצא בו בלי שחוקים. ור"א בן צדוק אומר חרוסת מצוה לדעתו שחייב אדם לברך אקב"ו על אכילת חרוסת ואינה הלכה:
+
+Mishnah 4
+
+<b>מזגו לו כוס שני וכאן הבן שואל אביו כו' </b> מתחיל בגנות הוא שיספר איך היינו קודם אברהם אבינו כופרים ועובדי גלולים ומשתתפין השם ית' ואחר כך בחר בנו הש"י ואת כל התלאה אשר מצאתנו במצרים ואח"כ גאלנו הש"י ודרש אותה הפרשה ידוע ומפורסם:
+
+Mishnah 5
+
+<b>ר"ג היה אומר כל שלא אמר שלשה דברים אלו וכו':</b> והלכה כרבן גמליאל:
+
+Mishnah 6
+
+<b>עד היכן הוא אומר בש"א עד אם הבנים שמחה כו':</b> והלכה כר' עקיבא:
+
+Mishnah 7
+
+<b>מזגו לו כוס שלישי מברך על מזונו כו':</b> מה שחייב שלא נתיר לו לשתות בין שלישי לרביעי הוא כדי שלא ישתכר כי היין בתוך המאכל לא ישכר כמו שישכר בלי מאכל.
+ו<b>ברכת השיר</b> הוא נשמת כל חי עד סופה וכמו כן יהללוך עד הסוף יקרא ברכת השיר ואם אמר שתיהם ה"ז משובח:
+
+Mishnah 8
+
+<b>אין מפטירין אחר הפסח אפיקומן כו': ישנו מקצתן יאכלו כולן לא יאכלו כו':</b> נתנמנמו הוא שיתחלו לישן ולא ישתקעו בשינה אבל שומעין כשידברו להם ואם קראם אדם עונין מיד.
+ו<b>נרדמו</b> הוא שישתקעו בשינה.
+ו<b>אפיקומן</b> הוא אכילת הפרפראות שאדם אוכל אחר סעודתו כגון מיני קטניות והזרעים הקלוים והגרוגרות והצמוקים והשקדים וכיוצא בהן והלכה כרבי יוסי:
+
+Mishnah 9
+
+<b>הפסח אחר חצות מטמא את הידים כו': בירך ברכת הפסח פטר את של זבח כו':</b> טומאת ידים עוד יתבארו משפטיהם במקומות רבים ממסכת טהרות:
+וה<b>זבח</b> הנזכר בכאן הוא חגיגת יום ארבעה עשר שקדם זכרו בפרק הששי ולשון התוספתא איזה היא ברכת הפסח ברוך אשר קדשנו במצותיו וצונו לאכול הפסח ועל הזבח ברוך אקב"ו לאכול הזבח. והלכה כרבי עקיבא:
+<small>סליק פירוש המשניות להרמב"ם ממסכת פסחים</small>
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Rosh Hashanah/English/Translation by Rabbi Robert Alpert, 2023.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Rosh Hashanah/English/Translation by Rabbi Robert Alpert, 2023.txt
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+Rambam on Mishnah Rosh Hashanah
+רמב"ם על משנה ראש השנה
+Translation by Rabbi Robert Alpert, 2023
+https://www.sefaria.org/texts
+
+Rambam on Mishnah Rosh Hashanah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+למלכים– it is his desire to state, Jewish kings, and the benefit/value in this is for the dating of documents, that when a day in [the month of] Nisan enters, we count it as an additional year on his time [as king]  (see Tractate Rosh Hashanah 2a, but Maimonides does not distinguish in his writings between Jewish kings and kings of other nations of the world).
+לרגלים – it is his desire to state that the Festival that is in that month (i.e., Nisan) is the first of the Festivals (i.e., Passover), and the benefit/value in this is because there is among us the geneal principle that this is what God said (Deuteronomy 23:22 – the verse quoted in the text is Deuteronomy 22:23): “[When you make a vow to the LORD your God], do not put off fulfilling it,” he does not transgress until the three Festivals have passed by.  Rabbi Shimon states that the Festival of Matzot/Unleavened Bread is first, in order that it will e according to the order, and that is what it stated here regarding the Festvals (see Tractate Rosh Hashanah 4a), but this is not the Halakha.  But when one Festival has passed and he didn’t bring his sacrifices to the Temple, he transgressed a positive commandment and this is what it states (in the Torah (Deuteronomy 12:5 and 12:6): “There you shall go.  And there you are to bring your burnt offerings and other sacrifices, [your tithes and contributions, your votive and freewill offerings, and the firstlings of your herds and flocks],” amd it is the benefit/value of knowing the New Year of למעשר בהמה  because we don’t set aside/separate the tithe from those born in this year with those born in the year after it, and this will be explained in Tractate Bekhorot (Chapter 9, Mishnah 1), and it is stated [in the Mishnah):  "ראש השנה לשנים" , mefaning to say, to the date of the world, and also the benefit/value in this in order to know the dates of documents (see Tractate Rosh Hashanah 8a).d
+ולשמיטין וליובלות – and even though the laws of the Jubillee do not begin other than from the tenth [day] of Tishrie for God said (Leviticus 25:9): “[Then you shall sound the horn loud; in the seventh month, on the tenth day o fthe month- the Day of Atonement -] you shall have the horn sounded throughout your land, behold from Rosh Hashanah its holiness commences and the labor is given up/renounced from the slaves (see Tractate Rosh Hashanah 8b) since God said (Leviticus 25:10): “You shall proclaim release throughout the land for all of its inhabitants.”
+ולנטיעה – this is what God said (Leviticus 19:23-24):  “Three years it shall be forbidden for you, not to gbe eaten.  In the fourth year all its fruit [shall be set aside for jubilation before the LORD],” and this is that if he planted a sapling forty four days before the first day of Tishrei, it counted for him as a year, as we explained in the Second Chapter of Tractate Sheiviit (Mishnah 6) and the year that is entering will be the second year, and here I explain to you all of this through a parable, as for example, that he planted this sapling on the fifteenth of [the month of] of Av, behold the remainded of the twenty fifth year is considered for it as the first year, and the twenty-sixth yeare is the second year and the twenty-seventh year is the third [year] , and these are the years of Orlah/the fruit of trees of the first three years, but the laws of Orlah does not renounced/given up from this planting until the fiteenth day of [the month of] Shevat in the twenty-ninth year, and it (i.e., the Mishnah) informs us tha the fruits of this spaling are forbidden until the fifteenth day of [the month of] Shevat if for Orlah, they are Orlah, and if for that which is in its fourth year, for its fourth year (see Tractate Rosh Hashanah 10a) and the laws of Orlah came before the laws of Orlah and the fourth year’s fruit of a young tree in their place.
+ולירקות ולאילן – the benefit/value in this is because of the general rules that were alread explained in the Order of Zeraim, that we don’t tithe from that which is new on that which is old (see Tractate Terumot, Chapter 1, Mishnah 5) and similarly kinds of tithes that change in known years regarding the Second Tithe and the Poor Person’s Tithe (see Tractate Rosh Hashanah 12b) as we have explained there.
+
+Mishnah 2
+
+על התבואה – with what would happen to it, לקיון  and miniscule return/yield or increase.
+בני מרון – the sheep (see Tractate rosh Hashanah 18a), amd the Aramaic translation of sheep/lambs (כבשים)  is אמריא/lambs, meaning to say, that we consider with people and judge them for health or illness or death and life, and except for this from the rest of the condiions of humanity (see The Laws of Repentence , Chpater 3, Halakha 3, which only mentions life and death, but there are those who wrote that Maimonides thinks concerning health and illness like one who holds that a person is judged at all times).  And the plain meaning of this language is clear like you see, but its secret and its matter, there is not doubt that it is very difficult.
+
+Mishnah 3
+
+Transmission of testimony in seeing the New Moon is not other than in Jerusalem, but from Jerusalme, the Jewish court sends out emissaries/messengers to the entire country as it will be explained.  But during the Second Temple period they would not fast on the tenth of [the month of] Tevet nor on the seventeenth of [the month of] Tammuz, but a person who wanted could fast or not fast and therefore, they would not go forth regarding [the month of] Tevet nor on [the month of] Tammuz, as God said (Zechariah 8:19): “The fast of the fourth month, the fast of the fifth month, the fast of the seventh month, and the fast of the tenth month shall beccome occasions for joy and gladnes, happy fstivals for the House of Judah,” like these He (i.e., God) gave the choise in their hands on those days that if they want, they can fast on them, or that they should not fast (see Tractate Rosh Hashanah 18b).  And the fast of the fourth month is the seventeenth day of Tammuz, because Tammu is the fourth month, and the fast of the fifth month is Tisha B’Av/Ninth of Av which is the fifth month, and the fast of the seventh month is the Fast of Gedaliah, and the fast of the tenth month is the tenth of Tevet because it is the tenth month.  But they would fast on the Ninth of Av, even though it was delivered to their wills because the troubles were multiplied on it, as will be explained in [Tractate] Taaniyot (in Chapter 4, Mishnah 6).
+And it is stated (i.e., in the Mishnah): "על אלול מפני ראש השנה" , because Elul most of the time is twenty-nine days, and when they knew [when] Rosh Hodesh Elul was, they knew when Rosh Hashanah was generally, and they (i.e., the messengers) would go forth regarding Tishrei in order that they would know when Rosh Hashanah was exactly because it is possible that Elul would be thirty days (see Tractate Rosh Hashanah 19b).
+
+Mishnah 4
+
+The witneses who saw the “New” (i.e., crescent) moon are those who "שמחללין את השבת"/who violate the Sabbath if they are far from Jersuaelm as will be explained further on (see Mishnah 9 of this chapter).  And it will be explained  in the teaching of [the recitation of] Musaf of each and every New Moon.
+
+Mishnah 5
+
+בעליל (clearly visible) – clearly revealed (see Tractate Rosh Hashanah 21b), as for example, that it appears large and the heaves are clear and it is high above the horizon and it is possible for all to see it, because it is possible that it will appear very hidden near the redness of the sunset until one is not is not able to see it other than one whose eyesight is sharp.  Rabbi Yossi says that if it appears clear that people have already seen it in every place, it certainly has already been seen in Jerusalem and there is no need for these witnesses, and therefore, we don’t violate the Sabbat.  But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 6
+
+He did not do this but rather because he saw that the testimony that in their mouths was not useful.  Rabban Gamaliel said to him – even though that their testimony is not useful, it is possible that in the future, the testimonyh of one of them will be useful for another New Moon, and he should not come before us to testify beaus they didn’t hear his words in the past.  And the Halakha is according to Rabban Gamaliel.
+
+Mishnah 7
+
+Whomever authorizes the testimony of the New Moon with relatives learns from what the Torah stated (Exodus 12:1-2): “The LORD said to Moses and Aaron in the land of Egypt:  This month shall mark for you the beginning of the months,” this testimony will be acceptable through you.  But the Sages state that this testimonyh will be transmitted to them (see Tractate Rosh Hashanah 22a) meaning to say, that the vieweing of the New Moon, its matter is given over to the Jewish court/Bet Din, not to every person who saw it is able to make a Festival on account of his viewing.  But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 8
+
+The laws of those who are ineligible to provide testimony and their conditions will be explained in Tractate Sanhedrin (Chapter 3, Mishnah 2).
+
+Mishnah 9
+
+We have already explained to you that on the sixth chapter of [Tractate] Pesahim that in every place wher it states the word "מועד", it means to say even on the Sabbath.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+The order of the language is such:  If the Jewish court/Bet Din does not recognize this pair that testified on the New Moon,  the people of the place send another set [of witnesses] with him to testify that this pair is appropriate/kosher (see Tractate Rosh Hashanah 22b).  And afterwards he explained the reason that on account of it, they don’t accept the testimony other than from a person who is known or that is known by others, and it states [in the Mishnah]:  "בראשונה וכו'" – tha the sectarians would hire false witnesses to testify regarding the New Moon.
+
+Mishnah 2
+
+The Cutheans would raise fire signals at an inappropriate time announcing the New Moon in the moutains, and everyone who saw the fire signals would also kindle [them] on hhis own as he thinks that the lighting began in Jerusalem.
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+All of this is clear and obvious and we have already advanced to you the general rules of this last Halakha in the fourth chpater of [Tractate] Eruvin (Mishnah 3).
+
+Mishnah 6
+
+לפני החמה או לאחר החמה – meaning to say, the side that shines within it that was towards the son or the darkness that is within it that was towards the sun.
+And it states [in the Mishnah]: "לצפונה או לדרומה" – on account of the fact that the moon and the stars incline/lean from the path of the sun sometimes to the south and somethings to the north and it is possible that the width of of the moon would be northward at the time of its appearance and it is possible that it would be southerly.
+And it states [in the Mishnah]: "כמה היה גבוה" – that is to say, how much was its height above the horizen before the the sighting with the eye.
+ולאין היה נוטה– meaning to sya , its extremities, because ithe leaning of the inclination of the moon changes in the directions of the world according to the width of the place and the widoth of the moon and its place in the constellations.
+וכמה היה רחב– because the size of the moon itself changes when it renews itself in accordance with its drawing near to and its becoming distant from the sun.  And the reasons for all of these changes and their knowledge, it is impossible to know them other than after knowing the kinds of many wonderous knowledge and the wisdom of astronomy  and they would calculate the path of the moon in each month and know if they would see or not see it, according to what the exact calculation shows, if they knew that it would not appear, they would not rely on the words of the person who states that they saw it, for he is surely a false witness, but if they knew through the manner of the calculation that it really was possible tha tit would appear from the side of the calculation, but it is possible that that it would be hidden by the clouds, or that they heavesn were not clear, ior that that the place that they see from there is deep,and tehefore, they would not see it, and therefore we examine them if the testimony of he sees is corrrect or a lie in these matters that he mentioned, because they would calculate and know to wichi direction the moon is wife in the north or in the south, and how will be the placmeent of its extremities in the directions of the horizon, and the measurement of the brightness that one could see from it, and how much is its height according to the sion of the eye, if their testimony isappropriate to what that the calculations demonstrate, they would do acccording to their testimonyu if they were true witnesses as we have explained.  But if not as for example, that they (i.e., the witnesses) said that saw it turning/diverting from the pathway of the sun to the northern side, and the width of the moon is southernly, we would know without a doubt that they are false witnesses.  But you do not invalidate their testimony when they say how high it was other than if the two witnesses disputed in the measurement of its height with a large division (see Tractate Rosh Hashanah 24a).  But if they all of them said  that it was like ten cubits high, or that all of them said like one hundred cubits, their testimony is not contradicted through these words, because state like this measure it was its height according to the vision of tehir eyes.  And as a result of these general rules that I have explained to you, they would make the viewing of the New Moon.  But I am surprised about the person whoe contradicts and argues in this clear matter anad states that the Jewish religion is not built on the observation of the New Moon other than on caluclations alone, and that he believes in all of these statements, and I don’t think that a person who states this believes in it, but rather, it was his purposes in this matter to pierce his opponent  in any manner that will be that won’t be in righteousness, or in righteousness since he did not find refuge from the pressure of the argumentation. And what is appropriate that you believe is that the essence of our religion is built upon the visual,but if the New Moon is not seen, we complete thirty days for the month that is departing, and the language of the Mishnah and the Talmud and the many stories that occurred in this matter over the course of all the years testify to the truth of this matter.  God stated (Exodus 12:2): “This month shall mark the beginningn of the months,” and the it comes in the true accepted tradition that teaches that the Holy One, blessed be He showed Moses the image of the moon and said to him:  (see Tractate Rosh Hashanah 20a and the Mekhilta) “see like this  and sanctify it.”  And they would not rely on calculations other than in order to know if it (i.e., the New Moon) appeared or did not appeared as I have explained to you, not that they should rely upon the calculations alone and make the New Moon according to the calculations if it obligatgs that it appeared, and the secret of the intercalation that the Holy One, blessed be He transmitted to Moses at Sinai (see Tractate Shabbat 75a according to the version of the Tosafot in Tractate Ketubot 111a, s.v., שלא  and see the eighth chapter of Pirke D’Rabbi Eliezer)  this is the order of the calculation that it is possible to know the difficult measurement of exact viewing/sighting, for the masters of astronomy from all the nations and also the philosophers are divided regarding this until now  and beyond.  And it is not clear to them its exact measure, and this calculation that is in our hands today is part of that same calculation and its introduction , which is not other than that a collected calculation of the average sun and moon alone, and I will explain to you in a special document this matter  that is in our hands and what is its purposs in clear sightings that will not contradict them but rather whomever that we are able to djudge favorably if it is stated is not known, beause most people and perhaps all of them don’t’ know antyhing othetr than the summery total alone, meaning to say, to refine numbers upon numbers an those who think that they have already attained great knownledge, but they don’t know this neither the matter nor the purpose  if it is suitable for seeing or not.  And when it will be explained to another of the wifse people tha tit is not approprioate for sighting at all, it comes to be a contradiction of clear things and he states that we don’t do it through sighting and the essence is the Torah calculation.  But a disagreement did not fall betwween people and they contradicted the truth, but rather on account of the lack of knowledge.  And he would not undestand this value of what we stated and  and raised in these small things that preceded, and not what we will explain in that document that we will compose, but rather that a religious person and a person of faith and will to know the truth and does not deceive himself, and the condition that we have aalreday validated himself  for many years with those studies that make a person fit until he reaches from them an important knowledge, and if not, my words will be in his hands (Proverbs 17:16): “ like money in the hand of a fool.”
+
+Mishnah 7
+
+זמנו – this is the night of the thirtieth day of the concluding month.
+ושלא בזמנו – the night of the thirty-first which is the night of Rosh Hodesh in any case whether the  New Moon appeared [or] whether it did not appear.  But the first Tanna says that even though it is the night of Rosh Hodesh whether it (i.e., the New Moon) appeared [or] whether it did not appear, it is necessary to sanctify the [New] Month.  But Rabbi Eleazar says that there is no obigation to sanctify the [New] Month in any manny matter, as it states (Leviticus 25:10): “And you shall hallow the fiftieth year.”  You sanctify years, but you do not sanctify months (see Tractate Rosh Hashanah 24a, but even though it is not the method of Maimonides to mention the words of Tannaim tha tare not mentioned in the Mishnah, here he found it appropriate to mention the approach of Rabbi Eleazar that is brought in the Talmud which is a third approach.  And it appears that it was not in his textual version that was an addition in parentheses in our version.  It is astonishing that he did not mention the approach found in our Sugyah an in Tractate Sanhedrin 10b.  Rabbi Obadiah of Bartenura thought that the words of Maimonides are based on the words of Rabbi Eleazar the son of Rabbi Tzadok  and brougth these words anonymously), meaning to say, tha thte sanctification of every motnh is not obligatory.  Ands the Halakha is according to Rabbi Eleazar the son of Rabbi Tzadok.
+
+Mishnah 8
+
+He would draw on a board the measurement of the light that would be in it, and placement of its borders for the directions of the horizon, and many many would draw sas such that deal with the paths of the stars, and don’t think that when it (i.e., the Mishnah) states: "ראינוהו שחרית במזרח וערבית במערב" what the ignorant imagine that they believeed inthese two things together, but it was possible for Rabban Gamaliel that the moon would appear in the east before sunrise, and on the same day itself, it would appear in the west after sunset, but since this is certainly prevented, it is would be completely impossible, and a person would not believe in this other than a common person which includes all of the commoners that do not attain from the traveling path of the spheres other than what the ox and the donkey comprehend, and more, he brings them to this imagery of what is stated in the Talmud:  Rabban Gamaliel said to the Sages:  Such is what I received from the house of my grandfather sometimes it comes at length and sometimes through a short [path] (see Tractate Rosh Hashanah 25a – and Rashi’s commentary there on the Mishnah s.v. "עדי שקר הם" ) . amd the matter of these things that  the time that is betweem the ingathering of the sun and the moon and the sighting which makes a great change in accordance with the speed of the moon and its procrastination/slowness  and according to its width in the north and in the sourth, and according to the length of the setting of the constellation that it is within and the shortness of its sunset, and according to the change  of its appearance in length and width , and according to the change of the movement of the sun.  And on these changes all of them are the causes of the shortness of the time between the ingathering of the sun and the moon and tween its appearnce of its length, it states that sometimes it comes in length and sometimes in shortness.  And whomever has knowledge in the wisdom of the astronomy will understand everything that I said. But Rabban Gamaliel with his exacting knowledge of this wisdom knew that it is possible that it (i.e., the moon) could appear this evening, and therefore, he accepted their (i.e., those of the witnesses) when they said, “we saw it (i.e., the crescent New Moon) in the evening in the west, without fear for what they said about [seeing it] in the morning in the east, because the Torah did not obligate us to accept testimony of its appearnce in the morning.  But not because he thought that they (i.e., the witnesses) lied, but that the matter dependended upon the fact that they imagined that they saw something that is similar to the moon but it was nothing, for it is impossible that it would appar in the morning of that same dasy.  Because it is possible that he would draw/paint in the air the image of the moon as we had said, and already, they mentioned this in the Talmud and stated that one time, the sky was overcast and it appeared like the moon on the twenty-seventh [day] of the month etc. (see Ttractate Rosh Hashanah 25a and  Rashi’s commentary there), and when Rabban Gamaliel accepted their testimony that the moon appeared near the sunset, the Sages disputede with him on this, because there wasn’t between it and the required gathering of time that it would appear according to their calculations which are not exact, and therefore, he transmitted to them the general principle that sometimes it comes at length, and sometimes shortly.  And therefore, one must interpret anhyone who understands and is enlightened and possesses personal differentiation.
+And it states [in the Mishnah]: "ראינוהו בזמנו ובלילי עבורו לא נראה"  because he saw it (i.e., the New Moon) on the night of the thirtieth [of the month] and did not see it on the night of thirty-first [of the month], and the calculation requires that it should appear on the night of the thirtieth [of the month] as we have explained, and rightfully he believed them for they had testified on the appearance [of the New Moon] at the time of the appearance, and that which they said that they did not see it on the second night, this does not obligate us at all, for perhaps their sight was weak, or that the clouds covered it and they did not feel it.  And from here it strengthens the understand of the explanation that we have made because also in this episode, Rabban Gamaliel did not believe them that the moon appeared on the night of the thirtieth [of the month] and it retreated backwards towards the sun and was hidden on the night of the thirty-first [of the month], but rather, he (i.e., Rabban Gamaliel] believedd their testimony that they had given in its appearance at the time of the appearance, and the matter was dependent upon their seeing it, with what they stated in the first episode that hey saw it in the morning on that same day, and also when they stated in the second episode that they did not see it (i.e., the New Moon) afterwards on the second night of the month.
+
+Mishnah 9
+
+This is clear and correct.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+The subject of this Mishnah:  "ראוהו בית דין וכל ישראל או שנחקרו העדים ולא הספיקו לומר:/the Jewish court/Bet Din had seen it or the entire Jewish people had seen and he witnesses were examined, but they didn’t manage to proclaim [that the New Moon is sanctified].  Because since the Bet Din saw it or the the entire Jewish people, it would aise in our minds that it does not require sanctificatio since the matter is well known/attested, therefore, it comes to inform you that nevertheless it is necessary to state, “It is sanctified, It is Sanctified,” and then that day will be Rosh Hodesh.  It might arise in our minds that it is like that an individual who is an expert is permitted to judge even though the essense of laws is with three judges as will be explained in its place (see Tractate Sanhedrin, Chapter 1, Mishnah 1 and folio 5a, so too it is permitted to sanctify the New Moon with an individual [witness], therefore it coes to inform you that this is not the case other than with three [judges] or more according to what God said (Exodus 12:1): “The LORD said to Moses and Aaron in the land of Egypt, etc., as we have explained above (see Tractate Rosh Hashanah, Chapter 1, Mishnah 7).  And similarly it might arise in our minds that since the witnesses were examined during the day and their testimony was confimred on the thirtieth day that they saw it (i.e., the New Moon) the previous evening it became clear that that day was Rosh Hodesh een though the Bet Din did not manage to declar, “It is sanctified, It is sanctified” other than at night on the night of the thirty-first [of the previous month], and their statement that will be “that it is sanctified, that it is sanctified” is like a close of legal proceedings, because the general principle among us is that the close of the legal proceedings can be at night (see Tractate Sanhedrin 32a), therefore, it comes to inform us tha the Sanctification of the New Moon should not be at night in any manner because Scripture calls it a judgement and it is stated (in Psalms 81:5): “For it is a law for Israel, a ruling of the God of Jacob." and a law/judgement cannot be other than during the daytime, for behold God said (Deuteronomy 21:5): “and every lawsuit and case of assault is subject to their ruling,”  Just as the seeing/examination of “plagues” (called “assault” in the JPS translation of the verse) is during the daytime and not at night, even judgements are during the daytime and not at night(see Tractate Sanhedrin 34b and see also Tractate Yevamot 104b and Tractate Nidah 3a).  for the examination of plagues does not take place other than during the daytime, as it states (Leviticus 13:14): “But as soon as undiscolored flesh appears in it, he shall be impure” (where the words"וביום הראות בו"  are literally translated as “during the day when it appears in it), during the daytime but not at night. And therefore, Rosh Hodesh will be on the thirty=first day, and the month that has completed will be a leap month, meaning to say, thirty days, and even though the New Moon appeared  on the night of the thirtieth day since the New Month was not sanctified on the thirtieth day (see Tractate Rosh Hashanah 25b).  aNd from what you need to know that the New Moon appeared at its proper time, which is at the end of the twenty-ninth [day] and there remains a delay during the daytime in order to state, “It is Sanctified, It is Sanctified,” prior to the appearance of the stars , this is mpermitted even though the sun had already set, because among us, night is not other than with the coming out of the stars, as we have explained in the Second Chapter of [Tractate] Shabbat (Mishnah 6;  see also the Laws of the Sanctification of the New Moon, Chapter 2, Halakha 9).  And I have mentioned to you  this inorder that you should not think tha tht eh Sanctificarion of the New Moon should never be other than on the thirtieth day [of the month]  but that it is possible that it will be before the night of the thirtieth [day] as we have explained.
+
+Mishnah 2
+
+The calling of the horn of a cow a horn is the word of God (Deuteronomy 33:17): “Like a firstling bull in his majesty, He has horns like the horns of the wild-ox.” But the Sages pleaded on Rabbi Yossi with this when they said to him that arll of the Shofarot ae called “a horn” and were called a Shofar, [but] that of a cow is called a horn but is never called  a shofar (see Tractate Rosh Hashanah 26a).  And the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+This order did not exist other than in the Temple, as it states (Psalms 98:6): “With trumpets and the blast of the horn raise a shout before the LORD, the King.”  But when one is not in the Temple, one does not blow other than with a Shofar alone on Rosh Hashanah.  And we don’t blow on fast days other than with trumpets alone (see Tractate Rosh Hashanah 27a) .  And they made (see the legal decsion in the Laws of Fasts, Chapter 1, Halakha 1 – which is a unique commandment) the commandments of the day of a fast with trumpets because a fast day is not other than because of the troubles of a commnunity, and behold God stated (Numbers 10:9): “[When you are at war in your land] against an agressor who attacks you, oyou shall sound short blasts on the trumpets, [that you may may be dremembered before the LORD your God and be delivered from your enemies].”]
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+בתקיעה– that is to say the number of blasts of the Shofar
+ובברכות – meaning to say the number of blessings that are in the Amidah, and its number will be explained.  And it stated [in the Mishnah] above that the Shofar of Rosh Hashanah is of an ibex, but this is not the Halakha, and similarly, the Halakha is not according to Rabbi Yehudah.  And the Decided Halakha is that the Shofar of the the Jubilee [Year] and of Rosh Hashanah is of bent males (see Tractate Rosh Hashanah 26a).
+
+Mishnah 6
+
+נסדק פסול – if it (i.e., the Shofar) is split/cut off lengtgh-wise, but if it is split width-wise after the place of of the split that the measurement of the Shofar is enough in order that he can hold it in his hand and it exudes to here and to there, it is fit/kosher *see Tractate Rosh Hashanah 27b).  But there are in its piercing/perforating differences in the laws, and it is that one must stop up the perforation, but if one stopped it up with its own kind and there remained in ti the majority that was whole without a perforation, and the holes did not prevent the sounding [of the Shofar] as it explains, it is fit/appropriate.  But if one closed it up with something that is not of its kind, it is invalid (and see that Maimonides decreed the same thing in the Laws of Shofar, Chapter 1, Halakha 5).
+ובור-  it is a trench/ditch in the body of the ground.
+וחדות-  a pool/cistern whose walls are high over the ground (see also Maimonides’ explanation in Tractate Kelim, Chapter 5, Mishnah 6 and also in the Laws of Selling, Chapter 25, Halakha 2).
+פיטם – a large earthenware vessel , and it is outside of the ditch/trench that we mentioned.
+אם קול הברה שמע לא יצא- but those who are within the trench/ditch  fulled their religious obligations, and the person who sounds the Shofar must intent dto fulfill the religious obligations of those who hear it and further the listener must intned to fulfill his [own] religious obligation [by hearing the sound of the person blowing the Shofar] and he fulfills his religious obligation.  And the reason that the Mishnah did not make the condition here regarding religious intentionality informs us that because he is the Hazzan of the synagogue, and the representative of the community is not appointed initially other than to fulfill the religious obligations of the community, and therefore when he sounds the Shofar he intends to fulfil the religious obligations of all those who hear him, and therefore, we don’t have require anythnig other than the knowledge/awareness of the person who hears it (see Tractate Rosh Hashanah 29a).
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+All of this is clear according to what is necessary here in this matter that we are dealing with and according to the purpose of the book.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+Whe have already explained several times (see Tractate Maaser Sheni, Chapter 2, Mishnah 4, Tractate Shekalim, Chapter 1, Mishnah 3, and Tractate Sukkah, Chapter 3, Mishnah 10)  that [the word in the Mishnah]: "מקדש"  is what all of Jerusalem is called. ומדינה – all of the rest of the Land of Isarel, and the reason that on its account that the Sounding of the Shofar on Shabbat is forbidden is a decree lest one carry it in his hand and traverse four cubits in the public domain (see Tractate Rosh Hashanah 29b) as we have explained regarding a Lulav [and Etrog] (see Tractate Sukkah, Chapter 4, Mishnah 2), because the Sounding of the Shofar is not work.
+And it is stated [in the Mishnah]: "אחד יבנה ואחד כל מקום שיש בו בית דין" – which means to say that even if there were Jewish courts in Maassah  and they camped in a particular place, not in order to dwell there, they are permitted to sound the Shofar there, but it is not the Halakha, but rather like it stated earlier, that we don’t sound the Shofar other than in a place whewre there is a fixed Jewish court/Bet Din (see The Loaws of Shofar, Chapter 2, Halakha 9, that is made of up those with those with Rabbinic ordination and with a great Sage).  But thte Halakha is not according to Rabbi Eliezer.
+
+Mishnah 2
+
+It is stated [in the Mishnah]: "ועוד", which implies that there was there another matter other than this that it mentiond, and it is this, that in Jerusalem, every person would sound the Shofar whnever the Bet Din was sitting in the Temple, but in Yavneh, they would not sound the Shofar other than in the Bet Din alone, as it mentioned (see Tractate Rosh Hashanah 30a), but they did n’t say reagrding a Bet Din that the shounding of Shofar would occur on Shabbat because they were scrupulous that they would not come to making an unintention error (see Tractate Shabbat, chpater 7, note 15 and Chapter 19, note 2) in a case ssuch as this.
+
+Mishnah 3
+
+We have aready advanced our comments on this Halakha in the third chapter of [Tractate] Sukkah {Mishnah 10).,
+
+Mishnah 4
+
+נתקלקלו הלןוים בשיר (the Levites were misled in the Psalm/song) – that they didn’t recite the song/psalm at all (see Tractate Rosh Hashanah 30a) for they didn’t know if it was a weekday and that witnesses did not would not be coming to testify on the appearance [of the New Moon] or that it is Sanctified and the witnesses would come at the end of the day.  Because at any rate, one must sastate tha Psalm for every sacrifice as will be explained in its place (see Tractate Tamid, Chapter 7, Mishnah 4.  And the time of Minha is the time for the offering of the daily burnt offering of the eventide, and when they offered it, they do not offer after it anything as will be explained in the fifth [chapter] of [Tractate] Pesahim.
+ומקום הועד – the place of meeting, meaning to say, the place that is known for the sitting of the Bet Din, in order that there be only one place that the witnesses will come to and they won’t have to search  over several places that are clear and it is obvious/simple that every Bet Din that is mentioned in this subject are  ordained in the Land of Israel  like we will explain in [Tractate] Sanhedrin  (Chapter 4, Mishnah 3).
+
+Mishnah 5
+
+God stated  concerening Rosh Hashanah (Leviticusd 23:24): “a sacred occasion commemorated with loud blasts,”/"זכרון תרועה" and it comes in the accepted tradition that [the word] “remembrance” is the Zikhronot [section of Musaf Amidah].  The [word] “Teruah” these are the Shofarot [section of the Musaf Amidah]. (see Tractate Rosh Hashanah 32a).  And it is stated further (Numbers 10:10): “And they shall be a reminder of you before the LORD your God.  I, the LORD, am your God.”  It comes in the accedpted tradition that this fact that [the Biblical text] doubles “I, the LORD, am your God” is an analogy/Binyan Av. – that every place where it states Zikhronot and Shofarot, the Malkhyyot (Prayers for God’s sovereignty) will be with them.  And it is from what is appropriate that the Malkhuyot prayers should come first, followed by the Zikhnorot and and after them, the Shofarot, as it is stated (Tractate Rosh Hashanah 16a):  State before me the Malkhuyot prayers in order that you proclaim My sovereignty  upon you, the Zikhronot, in order that that your rememberances will arise before Me for Good, and conclude with Shofar.  And the Halkah is according to Rabbi Akiva.
+
+Mishnah 6
+
+The words [in the Mishnah]:  "[מ]עשר [מלגכויות, מ]עשרה [זכרונות]"  means to say, ten [Biblical] verses, three from the Torah, and three [verses] from the Writings (i.e., the third section of the Bible) and three [verses] from Prophets and one [verse] from the Torah completes it. But Rabbi Yohanan ben Nuri states that if one reitces one verse] from the Torah and one [ verse] from the Writings and on[] from the Prophets, he has fulfilled his religious obligation (see Tractate Rosh Hashanah 32a) and the subject of the words of Rabbi Yossi that are stated here because it is known that he is explaining this, that just as one fulfills one’s religious obligation if he completed [with a verse] in the Torah, so also if he completed [with a verse] in the Prophets, he has fulfilled his religious obligation (see Tractate Rosh Hashanah 32b).
+וזכורן ושופר ומלכות של פורענות  - as for example (Psalms 78:39): “for He remembered that they were but flesh”, (Hosea 5:8): “Sound a ram’s horn in Gibeah” etc., “[As I live- declares the Lord God -] I will reign over you with a strong hand and an outstretched arm, and with overflowing fury.” And hence, we don’t fulfill our religious obligation with the [mention] of a emembrance of an individual, as for example (Nehemiah 5:19): “O my God, remember to my credit [all that I have done for this people].”  And the Halakha is according to Rabbi Yohanan ben Nuri and according to Rabbi Yossi.
+
+Mishnah 7
+
+This was not enacted other than at a time of religious persecution.  Because there were guards over the person leading the prayer service at Shaharit/the morning service that he should not sound the Shofar, and when the Amidah [of Shaharit] was completed, the guards leave, and therefore, the person who sounds the Shofar stans aftewards for the Musaf prayer, and it is stated [in the Mishnah]: "ובשעת ההלל" , since we don’t recite Hallel neither on Rosh Hashanah nor on Yom Kippur (see Tractate Rosh Hashanah 32b), because they are days of prayer and submission before God and fear of Him and test before him and repentance and supplication and the request for pardon, and it is not appropriate in these conditions to be happy and to rejoice.
+
+Mishnah 8
+
+It has already been explained to you (i.e., Tractate Shabbat, Chaper 2, Mishnah 1 and Tractate Pesahim, Chapter 7, Mishnah 10)  that the Festival day is a positive commandment and a negative commandhat you cut it with a ment, since this is stated [in the Torah] (Leviticus 23:32): “It shall be a sabbath of complete rest for you”  which is a positive commandment, and it states [in the Torah] (Lecutive 23:31): “Do no work whatsoever”, is a negative commandment, but the Sounding of the Shofar is only a positive commandment.  And the general principle among us is that a positiive commandment does not come and supersede a negative commandment and a positive commandment (see Tractate Rosh Hashanah 32b).
+ודבר שהוא משום שבות- as for example that you should cut it with a knife.
+ומשום לא תעשה – that you should cut it with a saw which is a complete form of labor/work (see Tractate Rosha Hashanah 33a and according to the textual reading of the RIF/Rabbi Isaac Alfasi).
+ואין מעכבין את התינוקות מלתקוע – and even on the Sabbath, but with the condition that he has already approached becoming a man in order that he knows to fulfill his religious obligation when Rosh hashanah arrives (see Tractate Rosh Hashanah 33a nad in the Laws of Shofar, Chapter 2, Halakha 7, which implies specifically that he had not yet reached the age of education.  But there are two readings in the RIF, one lenient – here lenient and there strict).
+
+Mishnah 9
+
+The general rule among us is that the Shofar blowing for Rosh Hashanah and the Shofar blowing for the Jubilee are equivalent,and everything that is stated regarding the Rosh Hashanah Shofar blowing is indeed an obligation  also on the Jubille, and all that is said regarding the Shofar blowing on the Jubilee is also obligatory on Rosh Hashanah, and like these, all the Biblical verses that were stated for each one of the two days are together, and all of this is is the case because God said (Leviticus 25:9): “Then youshall sound the horn loud in he seventh month, [on the tenth day of the month -the Day of Atonement – you shall have the horn sounded throughout your land],” (see Tractate Rosh Hashanah 33b) and it comes in the received tradition that all of the of the Teruot of the [first day of the] Seventh Month are this like that (see Tractate Rosh Hashanah 34a).  And another general principle among us is that each Teruah/tremolo has a Tekiah before it and and a Tekiah after it, and so they stated in the received tradition:  From where that a simple sound precedes it?  The inference teaches us (Leviticus 25:9): “”you shall have the horn sounded/תעבירו שופר” (see  Tractate Rosh Hashanah 33b) and the word “Teruah” is multiplied/doubled on Rosh Hshanah and Yom Kippur three times, (Leviticus 25:9): “And you shall sound the Shofar loud in the seventh month,etc.” and (Leviticus 23:24): “you shall observe complete rest, a sxred occasion commemoratd with loud blasts,” (Numbers 29:1): “You shall observe it as a day when the horn is sounded,” behold these are the three Teruot/tremolo sounds , and the six Tekiot as as we have explained, they make the nine Tekiot that are obligatory on Rosh Hashanah and Yom Kippur [of the Jubilee year].
+And it is stated [in the Mishnah]: "שעור תקיעה כדי שלש תרועות" – meaning to say that the measure   And  all of the Tekiot which are six is like the measurement of all of the Teruot/tremolo sounds which are three, and how we sound tny Tekiot as is known, because it is doubtful to us iisf the Teruah that is spoken of in the Torah is like a יללא/lamentation or howlinhat, it raises its voice and g or that the Teruah is three broken notes, or that the nomenclature Teruah falls upon both kinds together (see Tractate Rosh Hashanah 34a), and therefore, we sound the Shofar תשר"ת  (Tekiah, Shevarim, Teruah, Tekiah ) three times, and תש"ת  (Tekiah, Shevarim, Tekiah)  and תר"ת  (Tekiah, Teruah, Tekiah) three times, but we don’t sound תרש"ת   (Teruah, Shevarim, Teruah)  because we found it stated in the Aramaic translation of the word תרועה  is יבבא/an alarm.  And it is stated (Judges 5:28): “Through the window peered Sisera’s mother/"בעד החלון נשקפרה ותיבב" and it is known that if evil comes upon a person it is from a pretext first like the three broken sounds, and afterwards he raises his voice and speaks like a Teruah/tremolo.
+And it is stated [in the Mishnah]:  "תקע בראשונה וכו'" /if one sounded a sustained note first.  It’s explanation is that iff one sounded a Tekiah/sustaining note first that is prior to the Teruah/tremolo note and made it longer for a period of time, and afterwards sounded the Teruah/tremolo, and after that sounded a second Tekiah/sustained note and lengthened it double in measurement of the first one in order that it is could for him according to his understanding  in place of two Tekiot one at the end of the first gate/segment  and the second at the start of the second gate/segment, it comes to inform you that it does not count for him othr than the one Tekiah alone, and even if if he lengthened it all what is bpossible, he does not have in his hand other than only one gate/segment.
+And he wanted as  it is stated [in the Mishnah]:  "מי שברך"  - he recited the prayers [of the Musaf service with Malkhuyot, Zikhronot and Shofarot] that the prayer is nine blessings which were mentioned above, and they are the first three [blessings] and Malkhuyot, Zichronot and Shofarot and the last three [blessings].
+And it is stated [in the Mishnah]:  "כשם ששליוח צבור חייב" – meaning to say that he is obligated in the blessings.  And the dispute between Rabban Gamaliel and the Sages is not regarding the prayer of Rosh Hashanah [Musaf] alone, but rather that they disputedd in all of the prayers, for the Sages state that the Shaliah Tzibbur/emissary of the congregation does not fulfill the religious obligations other than those who do not know how to pray, but a person who knows how to pray does not fulfill his religious obligation other than through his own prayer.  But Rabban Gamaliel holds that he fulfills his religious obligation through the prayer of the Shaliah Tzibur those who knows [how to pray] and those who don’t know [how to pray].  And the Halakha is according to Rabban Gamaliel only on Rosh Hashanah and Yom Kippur (see Tractate Rosh Hashanah 35a), beause of the length of the prayers on those two days.
\ No newline at end of file
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+Rambam on Mishnah Rosh Hashanah
+רמב"ם על משנה ראש השנה
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Rosh_Hashanah
+This file contains merged sections from the following text versions:
+-Translation by Rabbi Robert Alpert, 2023
+-https://www.sefaria.org/texts
+
+Rambam on Mishnah Rosh Hashanah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+למלכים– it is his desire to state, Jewish kings, and the benefit/value in this is for the dating of documents, that when a day in [the month of] Nisan enters, we count it as an additional year on his time [as king]  (see Tractate Rosh Hashanah 2a, but Maimonides does not distinguish in his writings between Jewish kings and kings of other nations of the world).
+לרגלים – it is his desire to state that the Festival that is in that month (i.e., Nisan) is the first of the Festivals (i.e., Passover), and the benefit/value in this is because there is among us the geneal principle that this is what God said (Deuteronomy 23:22 – the verse quoted in the text is Deuteronomy 22:23): “[When you make a vow to the LORD your God], do not put off fulfilling it,” he does not transgress until the three Festivals have passed by.  Rabbi Shimon states that the Festival of Matzot/Unleavened Bread is first, in order that it will e according to the order, and that is what it stated here regarding the Festvals (see Tractate Rosh Hashanah 4a), but this is not the Halakha.  But when one Festival has passed and he didn’t bring his sacrifices to the Temple, he transgressed a positive commandment and this is what it states (in the Torah (Deuteronomy 12:5 and 12:6): “There you shall go.  And there you are to bring your burnt offerings and other sacrifices, [your tithes and contributions, your votive and freewill offerings, and the firstlings of your herds and flocks],” amd it is the benefit/value of knowing the New Year of למעשר בהמה  because we don’t set aside/separate the tithe from those born in this year with those born in the year after it, and this will be explained in Tractate Bekhorot (Chapter 9, Mishnah 1), and it is stated [in the Mishnah):  "ראש השנה לשנים" , mefaning to say, to the date of the world, and also the benefit/value in this in order to know the dates of documents (see Tractate Rosh Hashanah 8a).d
+ולשמיטין וליובלות – and even though the laws of the Jubillee do not begin other than from the tenth [day] of Tishrie for God said (Leviticus 25:9): “[Then you shall sound the horn loud; in the seventh month, on the tenth day o fthe month- the Day of Atonement -] you shall have the horn sounded throughout your land, behold from Rosh Hashanah its holiness commences and the labor is given up/renounced from the slaves (see Tractate Rosh Hashanah 8b) since God said (Leviticus 25:10): “You shall proclaim release throughout the land for all of its inhabitants.”
+ולנטיעה – this is what God said (Leviticus 19:23-24):  “Three years it shall be forbidden for you, not to gbe eaten.  In the fourth year all its fruit [shall be set aside for jubilation before the LORD],” and this is that if he planted a sapling forty four days before the first day of Tishrei, it counted for him as a year, as we explained in the Second Chapter of Tractate Sheiviit (Mishnah 6) and the year that is entering will be the second year, and here I explain to you all of this through a parable, as for example, that he planted this sapling on the fifteenth of [the month of] of Av, behold the remainded of the twenty fifth year is considered for it as the first year, and the twenty-sixth yeare is the second year and the twenty-seventh year is the third [year] , and these are the years of Orlah/the fruit of trees of the first three years, but the laws of Orlah does not renounced/given up from this planting until the fiteenth day of [the month of] Shevat in the twenty-ninth year, and it (i.e., the Mishnah) informs us tha the fruits of this spaling are forbidden until the fifteenth day of [the month of] Shevat if for Orlah, they are Orlah, and if for that which is in its fourth year, for its fourth year (see Tractate Rosh Hashanah 10a) and the laws of Orlah came before the laws of Orlah and the fourth year’s fruit of a young tree in their place.
+ולירקות ולאילן – the benefit/value in this is because of the general rules that were alread explained in the Order of Zeraim, that we don’t tithe from that which is new on that which is old (see Tractate Terumot, Chapter 1, Mishnah 5) and similarly kinds of tithes that change in known years regarding the Second Tithe and the Poor Person’s Tithe (see Tractate Rosh Hashanah 12b) as we have explained there.
+
+Mishnah 2
+
+על התבואה – with what would happen to it, לקיון  and miniscule return/yield or increase.
+בני מרון – the sheep (see Tractate rosh Hashanah 18a), amd the Aramaic translation of sheep/lambs (כבשים)  is אמריא/lambs, meaning to say, that we consider with people and judge them for health or illness or death and life, and except for this from the rest of the condiions of humanity (see The Laws of Repentence , Chpater 3, Halakha 3, which only mentions life and death, but there are those who wrote that Maimonides thinks concerning health and illness like one who holds that a person is judged at all times).  And the plain meaning of this language is clear like you see, but its secret and its matter, there is not doubt that it is very difficult.
+
+Mishnah 3
+
+Transmission of testimony in seeing the New Moon is not other than in Jerusalem, but from Jerusalme, the Jewish court sends out emissaries/messengers to the entire country as it will be explained.  But during the Second Temple period they would not fast on the tenth of [the month of] Tevet nor on the seventeenth of [the month of] Tammuz, but a person who wanted could fast or not fast and therefore, they would not go forth regarding [the month of] Tevet nor on [the month of] Tammuz, as God said (Zechariah 8:19): “The fast of the fourth month, the fast of the fifth month, the fast of the seventh month, and the fast of the tenth month shall beccome occasions for joy and gladnes, happy fstivals for the House of Judah,” like these He (i.e., God) gave the choise in their hands on those days that if they want, they can fast on them, or that they should not fast (see Tractate Rosh Hashanah 18b).  And the fast of the fourth month is the seventeenth day of Tammuz, because Tammu is the fourth month, and the fast of the fifth month is Tisha B’Av/Ninth of Av which is the fifth month, and the fast of the seventh month is the Fast of Gedaliah, and the fast of the tenth month is the tenth of Tevet because it is the tenth month.  But they would fast on the Ninth of Av, even though it was delivered to their wills because the troubles were multiplied on it, as will be explained in [Tractate] Taaniyot (in Chapter 4, Mishnah 6).
+And it is stated (i.e., in the Mishnah): "על אלול מפני ראש השנה" , because Elul most of the time is twenty-nine days, and when they knew [when] Rosh Hodesh Elul was, they knew when Rosh Hashanah was generally, and they (i.e., the messengers) would go forth regarding Tishrei in order that they would know when Rosh Hashanah was exactly because it is possible that Elul would be thirty days (see Tractate Rosh Hashanah 19b).
+
+Mishnah 4
+
+The witneses who saw the “New” (i.e., crescent) moon are those who "שמחללין את השבת"/who violate the Sabbath if they are far from Jersuaelm as will be explained further on (see Mishnah 9 of this chapter).  And it will be explained  in the teaching of [the recitation of] Musaf of each and every New Moon.
+
+Mishnah 5
+
+בעליל (clearly visible) – clearly revealed (see Tractate Rosh Hashanah 21b), as for example, that it appears large and the heaves are clear and it is high above the horizon and it is possible for all to see it, because it is possible that it will appear very hidden near the redness of the sunset until one is not is not able to see it other than one whose eyesight is sharp.  Rabbi Yossi says that if it appears clear that people have already seen it in every place, it certainly has already been seen in Jerusalem and there is no need for these witnesses, and therefore, we don’t violate the Sabbat.  But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 6
+
+He did not do this but rather because he saw that the testimony that in their mouths was not useful.  Rabban Gamaliel said to him – even though that their testimony is not useful, it is possible that in the future, the testimonyh of one of them will be useful for another New Moon, and he should not come before us to testify beaus they didn’t hear his words in the past.  And the Halakha is according to Rabban Gamaliel.
+
+Mishnah 7
+
+Whomever authorizes the testimony of the New Moon with relatives learns from what the Torah stated (Exodus 12:1-2): “The LORD said to Moses and Aaron in the land of Egypt:  This month shall mark for you the beginning of the months,” this testimony will be acceptable through you.  But the Sages state that this testimonyh will be transmitted to them (see Tractate Rosh Hashanah 22a) meaning to say, that the vieweing of the New Moon, its matter is given over to the Jewish court/Bet Din, not to every person who saw it is able to make a Festival on account of his viewing.  But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 8
+
+The laws of those who are ineligible to provide testimony and their conditions will be explained in Tractate Sanhedrin (Chapter 3, Mishnah 2).
+
+Mishnah 9
+
+We have already explained to you that on the sixth chapter of [Tractate] Pesahim that in every place wher it states the word "מועד", it means to say even on the Sabbath.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+The order of the language is such:  If the Jewish court/Bet Din does not recognize this pair that testified on the New Moon,  the people of the place send another set [of witnesses] with him to testify that this pair is appropriate/kosher (see Tractate Rosh Hashanah 22b).  And afterwards he explained the reason that on account of it, they don’t accept the testimony other than from a person who is known or that is known by others, and it states [in the Mishnah]:  "בראשונה וכו'" – tha the sectarians would hire false witnesses to testify regarding the New Moon.
+
+Mishnah 2
+
+The Cutheans would raise fire signals at an inappropriate time announcing the New Moon in the moutains, and everyone who saw the fire signals would also kindle [them] on hhis own as he thinks that the lighting began in Jerusalem.
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+All of this is clear and obvious and we have already advanced to you the general rules of this last Halakha in the fourth chpater of [Tractate] Eruvin (Mishnah 3).
+
+Mishnah 6
+
+לפני החמה או לאחר החמה – meaning to say, the side that shines within it that was towards the son or the darkness that is within it that was towards the sun.
+And it states [in the Mishnah]: "לצפונה או לדרומה" – on account of the fact that the moon and the stars incline/lean from the path of the sun sometimes to the south and somethings to the north and it is possible that the width of of the moon would be northward at the time of its appearance and it is possible that it would be southerly.
+And it states [in the Mishnah]: "כמה היה גבוה" – that is to say, how much was its height above the horizen before the the sighting with the eye.
+ולאין היה נוטה– meaning to sya , its extremities, because ithe leaning of the inclination of the moon changes in the directions of the world according to the width of the place and the widoth of the moon and its place in the constellations.
+וכמה היה רחב– because the size of the moon itself changes when it renews itself in accordance with its drawing near to and its becoming distant from the sun.  And the reasons for all of these changes and their knowledge, it is impossible to know them other than after knowing the kinds of many wonderous knowledge and the wisdom of astronomy  and they would calculate the path of the moon in each month and know if they would see or not see it, according to what the exact calculation shows, if they knew that it would not appear, they would not rely on the words of the person who states that they saw it, for he is surely a false witness, but if they knew through the manner of the calculation that it really was possible tha tit would appear from the side of the calculation, but it is possible that that it would be hidden by the clouds, or that they heavesn were not clear, ior that that the place that they see from there is deep,and tehefore, they would not see it, and therefore we examine them if the testimony of he sees is corrrect or a lie in these matters that he mentioned, because they would calculate and know to wichi direction the moon is wife in the north or in the south, and how will be the placmeent of its extremities in the directions of the horizon, and the measurement of the brightness that one could see from it, and how much is its height according to the sion of the eye, if their testimony isappropriate to what that the calculations demonstrate, they would do acccording to their testimonyu if they were true witnesses as we have explained.  But if not as for example, that they (i.e., the witnesses) said that saw it turning/diverting from the pathway of the sun to the northern side, and the width of the moon is southernly, we would know without a doubt that they are false witnesses.  But you do not invalidate their testimony when they say how high it was other than if the two witnesses disputed in the measurement of its height with a large division (see Tractate Rosh Hashanah 24a).  But if they all of them said  that it was like ten cubits high, or that all of them said like one hundred cubits, their testimony is not contradicted through these words, because state like this measure it was its height according to the vision of tehir eyes.  And as a result of these general rules that I have explained to you, they would make the viewing of the New Moon.  But I am surprised about the person whoe contradicts and argues in this clear matter anad states that the Jewish religion is not built on the observation of the New Moon other than on caluclations alone, and that he believes in all of these statements, and I don’t think that a person who states this believes in it, but rather, it was his purposes in this matter to pierce his opponent  in any manner that will be that won’t be in righteousness, or in righteousness since he did not find refuge from the pressure of the argumentation. And what is appropriate that you believe is that the essence of our religion is built upon the visual,but if the New Moon is not seen, we complete thirty days for the month that is departing, and the language of the Mishnah and the Talmud and the many stories that occurred in this matter over the course of all the years testify to the truth of this matter.  God stated (Exodus 12:2): “This month shall mark the beginningn of the months,” and the it comes in the true accepted tradition that teaches that the Holy One, blessed be He showed Moses the image of the moon and said to him:  (see Tractate Rosh Hashanah 20a and the Mekhilta) “see like this  and sanctify it.”  And they would not rely on calculations other than in order to know if it (i.e., the New Moon) appeared or did not appeared as I have explained to you, not that they should rely upon the calculations alone and make the New Moon according to the calculations if it obligatgs that it appeared, and the secret of the intercalation that the Holy One, blessed be He transmitted to Moses at Sinai (see Tractate Shabbat 75a according to the version of the Tosafot in Tractate Ketubot 111a, s.v., שלא  and see the eighth chapter of Pirke D’Rabbi Eliezer)  this is the order of the calculation that it is possible to know the difficult measurement of exact viewing/sighting, for the masters of astronomy from all the nations and also the philosophers are divided regarding this until now  and beyond.  And it is not clear to them its exact measure, and this calculation that is in our hands today is part of that same calculation and its introduction , which is not other than that a collected calculation of the average sun and moon alone, and I will explain to you in a special document this matter  that is in our hands and what is its purposs in clear sightings that will not contradict them but rather whomever that we are able to djudge favorably if it is stated is not known, beause most people and perhaps all of them don’t’ know antyhing othetr than the summery total alone, meaning to say, to refine numbers upon numbers an those who think that they have already attained great knownledge, but they don’t know this neither the matter nor the purpose  if it is suitable for seeing or not.  And when it will be explained to another of the wifse people tha tit is not approprioate for sighting at all, it comes to be a contradiction of clear things and he states that we don’t do it through sighting and the essence is the Torah calculation.  But a disagreement did not fall betwween people and they contradicted the truth, but rather on account of the lack of knowledge.  And he would not undestand this value of what we stated and  and raised in these small things that preceded, and not what we will explain in that document that we will compose, but rather that a religious person and a person of faith and will to know the truth and does not deceive himself, and the condition that we have aalreday validated himself  for many years with those studies that make a person fit until he reaches from them an important knowledge, and if not, my words will be in his hands (Proverbs 17:16): “ like money in the hand of a fool.”
+
+Mishnah 7
+
+זמנו – this is the night of the thirtieth day of the concluding month.
+ושלא בזמנו – the night of the thirty-first which is the night of Rosh Hodesh in any case whether the  New Moon appeared [or] whether it did not appear.  But the first Tanna says that even though it is the night of Rosh Hodesh whether it (i.e., the New Moon) appeared [or] whether it did not appear, it is necessary to sanctify the [New] Month.  But Rabbi Eleazar says that there is no obigation to sanctify the [New] Month in any manny matter, as it states (Leviticus 25:10): “And you shall hallow the fiftieth year.”  You sanctify years, but you do not sanctify months (see Tractate Rosh Hashanah 24a, but even though it is not the method of Maimonides to mention the words of Tannaim tha tare not mentioned in the Mishnah, here he found it appropriate to mention the approach of Rabbi Eleazar that is brought in the Talmud which is a third approach.  And it appears that it was not in his textual version that was an addition in parentheses in our version.  It is astonishing that he did not mention the approach found in our Sugyah an in Tractate Sanhedrin 10b.  Rabbi Obadiah of Bartenura thought that the words of Maimonides are based on the words of Rabbi Eleazar the son of Rabbi Tzadok  and brougth these words anonymously), meaning to say, tha thte sanctification of every motnh is not obligatory.  Ands the Halakha is according to Rabbi Eleazar the son of Rabbi Tzadok.
+
+Mishnah 8
+
+He would draw on a board the measurement of the light that would be in it, and placement of its borders for the directions of the horizon, and many many would draw sas such that deal with the paths of the stars, and don’t think that when it (i.e., the Mishnah) states: "ראינוהו שחרית במזרח וערבית במערב" what the ignorant imagine that they believeed inthese two things together, but it was possible for Rabban Gamaliel that the moon would appear in the east before sunrise, and on the same day itself, it would appear in the west after sunset, but since this is certainly prevented, it is would be completely impossible, and a person would not believe in this other than a common person which includes all of the commoners that do not attain from the traveling path of the spheres other than what the ox and the donkey comprehend, and more, he brings them to this imagery of what is stated in the Talmud:  Rabban Gamaliel said to the Sages:  Such is what I received from the house of my grandfather sometimes it comes at length and sometimes through a short [path] (see Tractate Rosh Hashanah 25a – and Rashi’s commentary there on the Mishnah s.v. "עדי שקר הם" ) . amd the matter of these things that  the time that is betweem the ingathering of the sun and the moon and the sighting which makes a great change in accordance with the speed of the moon and its procrastination/slowness  and according to its width in the north and in the sourth, and according to the length of the setting of the constellation that it is within and the shortness of its sunset, and according to the change  of its appearance in length and width , and according to the change of the movement of the sun.  And on these changes all of them are the causes of the shortness of the time between the ingathering of the sun and the moon and tween its appearnce of its length, it states that sometimes it comes in length and sometimes in shortness.  And whomever has knowledge in the wisdom of the astronomy will understand everything that I said. But Rabban Gamaliel with his exacting knowledge of this wisdom knew that it is possible that it (i.e., the moon) could appear this evening, and therefore, he accepted their (i.e., those of the witnesses) when they said, “we saw it (i.e., the crescent New Moon) in the evening in the west, without fear for what they said about [seeing it] in the morning in the east, because the Torah did not obligate us to accept testimony of its appearnce in the morning.  But not because he thought that they (i.e., the witnesses) lied, but that the matter dependended upon the fact that they imagined that they saw something that is similar to the moon but it was nothing, for it is impossible that it would appar in the morning of that same dasy.  Because it is possible that he would draw/paint in the air the image of the moon as we had said, and already, they mentioned this in the Talmud and stated that one time, the sky was overcast and it appeared like the moon on the twenty-seventh [day] of the month etc. (see Ttractate Rosh Hashanah 25a and  Rashi’s commentary there), and when Rabban Gamaliel accepted their testimony that the moon appeared near the sunset, the Sages disputede with him on this, because there wasn’t between it and the required gathering of time that it would appear according to their calculations which are not exact, and therefore, he transmitted to them the general principle that sometimes it comes at length, and sometimes shortly.  And therefore, one must interpret anhyone who understands and is enlightened and possesses personal differentiation.
+And it states [in the Mishnah]: "ראינוהו בזמנו ובלילי עבורו לא נראה"  because he saw it (i.e., the New Moon) on the night of the thirtieth [of the month] and did not see it on the night of thirty-first [of the month], and the calculation requires that it should appear on the night of the thirtieth [of the month] as we have explained, and rightfully he believed them for they had testified on the appearance [of the New Moon] at the time of the appearance, and that which they said that they did not see it on the second night, this does not obligate us at all, for perhaps their sight was weak, or that the clouds covered it and they did not feel it.  And from here it strengthens the understand of the explanation that we have made because also in this episode, Rabban Gamaliel did not believe them that the moon appeared on the night of the thirtieth [of the month] and it retreated backwards towards the sun and was hidden on the night of the thirty-first [of the month], but rather, he (i.e., Rabban Gamaliel] believedd their testimony that they had given in its appearance at the time of the appearance, and the matter was dependent upon their seeing it, with what they stated in the first episode that hey saw it in the morning on that same day, and also when they stated in the second episode that they did not see it (i.e., the New Moon) afterwards on the second night of the month.
+
+Mishnah 9
+
+This is clear and correct.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+The subject of this Mishnah:  "ראוהו בית דין וכל ישראל או שנחקרו העדים ולא הספיקו לומר:/the Jewish court/Bet Din had seen it or the entire Jewish people had seen and he witnesses were examined, but they didn’t manage to proclaim [that the New Moon is sanctified].  Because since the Bet Din saw it or the the entire Jewish people, it would aise in our minds that it does not require sanctificatio since the matter is well known/attested, therefore, it comes to inform you that nevertheless it is necessary to state, “It is sanctified, It is Sanctified,” and then that day will be Rosh Hodesh.  It might arise in our minds that it is like that an individual who is an expert is permitted to judge even though the essense of laws is with three judges as will be explained in its place (see Tractate Sanhedrin, Chapter 1, Mishnah 1 and folio 5a, so too it is permitted to sanctify the New Moon with an individual [witness], therefore it coes to inform you that this is not the case other than with three [judges] or more according to what God said (Exodus 12:1): “The LORD said to Moses and Aaron in the land of Egypt, etc., as we have explained above (see Tractate Rosh Hashanah, Chapter 1, Mishnah 7).  And similarly it might arise in our minds that since the witnesses were examined during the day and their testimony was confimred on the thirtieth day that they saw it (i.e., the New Moon) the previous evening it became clear that that day was Rosh Hodesh een though the Bet Din did not manage to declar, “It is sanctified, It is sanctified” other than at night on the night of the thirty-first [of the previous month], and their statement that will be “that it is sanctified, that it is sanctified” is like a close of legal proceedings, because the general principle among us is that the close of the legal proceedings can be at night (see Tractate Sanhedrin 32a), therefore, it comes to inform us tha the Sanctification of the New Moon should not be at night in any manner because Scripture calls it a judgement and it is stated (in Psalms 81:5): “For it is a law for Israel, a ruling of the God of Jacob." and a law/judgement cannot be other than during the daytime, for behold God said (Deuteronomy 21:5): “and every lawsuit and case of assault is subject to their ruling,”  Just as the seeing/examination of “plagues” (called “assault” in the JPS translation of the verse) is during the daytime and not at night, even judgements are during the daytime and not at night(see Tractate Sanhedrin 34b and see also Tractate Yevamot 104b and Tractate Nidah 3a).  for the examination of plagues does not take place other than during the daytime, as it states (Leviticus 13:14): “But as soon as undiscolored flesh appears in it, he shall be impure” (where the words"וביום הראות בו"  are literally translated as “during the day when it appears in it), during the daytime but not at night. And therefore, Rosh Hodesh will be on the thirty=first day, and the month that has completed will be a leap month, meaning to say, thirty days, and even though the New Moon appeared  on the night of the thirtieth day since the New Month was not sanctified on the thirtieth day (see Tractate Rosh Hashanah 25b).  aNd from what you need to know that the New Moon appeared at its proper time, which is at the end of the twenty-ninth [day] and there remains a delay during the daytime in order to state, “It is Sanctified, It is Sanctified,” prior to the appearance of the stars , this is mpermitted even though the sun had already set, because among us, night is not other than with the coming out of the stars, as we have explained in the Second Chapter of [Tractate] Shabbat (Mishnah 6;  see also the Laws of the Sanctification of the New Moon, Chapter 2, Halakha 9).  And I have mentioned to you  this inorder that you should not think tha tht eh Sanctificarion of the New Moon should never be other than on the thirtieth day [of the month]  but that it is possible that it will be before the night of the thirtieth [day] as we have explained.
+
+Mishnah 2
+
+The calling of the horn of a cow a horn is the word of God (Deuteronomy 33:17): “Like a firstling bull in his majesty, He has horns like the horns of the wild-ox.” But the Sages pleaded on Rabbi Yossi with this when they said to him that arll of the Shofarot ae called “a horn” and were called a Shofar, [but] that of a cow is called a horn but is never called  a shofar (see Tractate Rosh Hashanah 26a).  And the Halakha is not according to Rabbi Yossi.
+
+Mishnah 3
+
+This order did not exist other than in the Temple, as it states (Psalms 98:6): “With trumpets and the blast of the horn raise a shout before the LORD, the King.”  But when one is not in the Temple, one does not blow other than with a Shofar alone on Rosh Hashanah.  And we don’t blow on fast days other than with trumpets alone (see Tractate Rosh Hashanah 27a) .  And they made (see the legal decsion in the Laws of Fasts, Chapter 1, Halakha 1 – which is a unique commandment) the commandments of the day of a fast with trumpets because a fast day is not other than because of the troubles of a commnunity, and behold God stated (Numbers 10:9): “[When you are at war in your land] against an agressor who attacks you, oyou shall sound short blasts on the trumpets, [that you may may be dremembered before the LORD your God and be delivered from your enemies].”]
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+בתקיעה– that is to say the number of blasts of the Shofar
+ובברכות – meaning to say the number of blessings that are in the Amidah, and its number will be explained.  And it stated [in the Mishnah] above that the Shofar of Rosh Hashanah is of an ibex, but this is not the Halakha, and similarly, the Halakha is not according to Rabbi Yehudah.  And the Decided Halakha is that the Shofar of the the Jubilee [Year] and of Rosh Hashanah is of bent males (see Tractate Rosh Hashanah 26a).
+
+Mishnah 6
+
+נסדק פסול – if it (i.e., the Shofar) is split/cut off lengtgh-wise, but if it is split width-wise after the place of of the split that the measurement of the Shofar is enough in order that he can hold it in his hand and it exudes to here and to there, it is fit/kosher *see Tractate Rosh Hashanah 27b).  But there are in its piercing/perforating differences in the laws, and it is that one must stop up the perforation, but if one stopped it up with its own kind and there remained in ti the majority that was whole without a perforation, and the holes did not prevent the sounding [of the Shofar] as it explains, it is fit/appropriate.  But if one closed it up with something that is not of its kind, it is invalid (and see that Maimonides decreed the same thing in the Laws of Shofar, Chapter 1, Halakha 5).
+ובור-  it is a trench/ditch in the body of the ground.
+וחדות-  a pool/cistern whose walls are high over the ground (see also Maimonides’ explanation in Tractate Kelim, Chapter 5, Mishnah 6 and also in the Laws of Selling, Chapter 25, Halakha 2).
+פיטם – a large earthenware vessel , and it is outside of the ditch/trench that we mentioned.
+אם קול הברה שמע לא יצא- but those who are within the trench/ditch  fulled their religious obligations, and the person who sounds the Shofar must intent dto fulfill the religious obligations of those who hear it and further the listener must intned to fulfill his [own] religious obligation [by hearing the sound of the person blowing the Shofar] and he fulfills his religious obligation.  And the reason that the Mishnah did not make the condition here regarding religious intentionality informs us that because he is the Hazzan of the synagogue, and the representative of the community is not appointed initially other than to fulfill the religious obligations of the community, and therefore when he sounds the Shofar he intends to fulfil the religious obligations of all those who hear him, and therefore, we don’t have require anythnig other than the knowledge/awareness of the person who hears it (see Tractate Rosh Hashanah 29a).
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+All of this is clear according to what is necessary here in this matter that we are dealing with and according to the purpose of the book.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+Whe have already explained several times (see Tractate Maaser Sheni, Chapter 2, Mishnah 4, Tractate Shekalim, Chapter 1, Mishnah 3, and Tractate Sukkah, Chapter 3, Mishnah 10)  that [the word in the Mishnah]: "מקדש"  is what all of Jerusalem is called. ומדינה – all of the rest of the Land of Isarel, and the reason that on its account that the Sounding of the Shofar on Shabbat is forbidden is a decree lest one carry it in his hand and traverse four cubits in the public domain (see Tractate Rosh Hashanah 29b) as we have explained regarding a Lulav [and Etrog] (see Tractate Sukkah, Chapter 4, Mishnah 2), because the Sounding of the Shofar is not work.
+And it is stated [in the Mishnah]: "אחד יבנה ואחד כל מקום שיש בו בית דין" – which means to say that even if there were Jewish courts in Maassah  and they camped in a particular place, not in order to dwell there, they are permitted to sound the Shofar there, but it is not the Halakha, but rather like it stated earlier, that we don’t sound the Shofar other than in a place whewre there is a fixed Jewish court/Bet Din (see The Loaws of Shofar, Chapter 2, Halakha 9, that is made of up those with those with Rabbinic ordination and with a great Sage).  But thte Halakha is not according to Rabbi Eliezer.
+
+Mishnah 2
+
+It is stated [in the Mishnah]: "ועוד", which implies that there was there another matter other than this that it mentiond, and it is this, that in Jerusalem, every person would sound the Shofar whnever the Bet Din was sitting in the Temple, but in Yavneh, they would not sound the Shofar other than in the Bet Din alone, as it mentioned (see Tractate Rosh Hashanah 30a), but they did n’t say reagrding a Bet Din that the shounding of Shofar would occur on Shabbat because they were scrupulous that they would not come to making an unintention error (see Tractate Shabbat, chpater 7, note 15 and Chapter 19, note 2) in a case ssuch as this.
+
+Mishnah 3
+
+We have aready advanced our comments on this Halakha in the third chapter of [Tractate] Sukkah {Mishnah 10).,
+
+Mishnah 4
+
+נתקלקלו הלןוים בשיר (the Levites were misled in the Psalm/song) – that they didn’t recite the song/psalm at all (see Tractate Rosh Hashanah 30a) for they didn’t know if it was a weekday and that witnesses did not would not be coming to testify on the appearance [of the New Moon] or that it is Sanctified and the witnesses would come at the end of the day.  Because at any rate, one must sastate tha Psalm for every sacrifice as will be explained in its place (see Tractate Tamid, Chapter 7, Mishnah 4.  And the time of Minha is the time for the offering of the daily burnt offering of the eventide, and when they offered it, they do not offer after it anything as will be explained in the fifth [chapter] of [Tractate] Pesahim.
+ומקום הועד – the place of meeting, meaning to say, the place that is known for the sitting of the Bet Din, in order that there be only one place that the witnesses will come to and they won’t have to search  over several places that are clear and it is obvious/simple that every Bet Din that is mentioned in this subject are  ordained in the Land of Israel  like we will explain in [Tractate] Sanhedrin  (Chapter 4, Mishnah 3).
+
+Mishnah 5
+
+God stated  concerening Rosh Hashanah (Leviticusd 23:24): “a sacred occasion commemorated with loud blasts,”/"זכרון תרועה" and it comes in the accepted tradition that [the word] “remembrance” is the Zikhronot [section of Musaf Amidah].  The [word] “Teruah” these are the Shofarot [section of the Musaf Amidah]. (see Tractate Rosh Hashanah 32a).  And it is stated further (Numbers 10:10): “And they shall be a reminder of you before the LORD your God.  I, the LORD, am your God.”  It comes in the accedpted tradition that this fact that [the Biblical text] doubles “I, the LORD, am your God” is an analogy/Binyan Av. – that every place where it states Zikhronot and Shofarot, the Malkhyyot (Prayers for God’s sovereignty) will be with them.  And it is from what is appropriate that the Malkhuyot prayers should come first, followed by the Zikhnorot and and after them, the Shofarot, as it is stated (Tractate Rosh Hashanah 16a):  State before me the Malkhuyot prayers in order that you proclaim My sovereignty  upon you, the Zikhronot, in order that that your rememberances will arise before Me for Good, and conclude with Shofar.  And the Halkah is according to Rabbi Akiva.
+
+Mishnah 6
+
+The words [in the Mishnah]:  "[מ]עשר [מלגכויות, מ]עשרה [זכרונות]"  means to say, ten [Biblical] verses, three from the Torah, and three [verses] from the Writings (i.e., the third section of the Bible) and three [verses] from Prophets and one [verse] from the Torah completes it. But Rabbi Yohanan ben Nuri states that if one reitces one verse] from the Torah and one [ verse] from the Writings and on[] from the Prophets, he has fulfilled his religious obligation (see Tractate Rosh Hashanah 32a) and the subject of the words of Rabbi Yossi that are stated here because it is known that he is explaining this, that just as one fulfills one’s religious obligation if he completed [with a verse] in the Torah, so also if he completed [with a verse] in the Prophets, he has fulfilled his religious obligation (see Tractate Rosh Hashanah 32b).
+וזכורן ושופר ומלכות של פורענות  - as for example (Psalms 78:39): “for He remembered that they were but flesh”, (Hosea 5:8): “Sound a ram’s horn in Gibeah” etc., “[As I live- declares the Lord God -] I will reign over you with a strong hand and an outstretched arm, and with overflowing fury.” And hence, we don’t fulfill our religious obligation with the [mention] of a emembrance of an individual, as for example (Nehemiah 5:19): “O my God, remember to my credit [all that I have done for this people].”  And the Halakha is according to Rabbi Yohanan ben Nuri and according to Rabbi Yossi.
+
+Mishnah 7
+
+This was not enacted other than at a time of religious persecution.  Because there were guards over the person leading the prayer service at Shaharit/the morning service that he should not sound the Shofar, and when the Amidah [of Shaharit] was completed, the guards leave, and therefore, the person who sounds the Shofar stans aftewards for the Musaf prayer, and it is stated [in the Mishnah]: "ובשעת ההלל" , since we don’t recite Hallel neither on Rosh Hashanah nor on Yom Kippur (see Tractate Rosh Hashanah 32b), because they are days of prayer and submission before God and fear of Him and test before him and repentance and supplication and the request for pardon, and it is not appropriate in these conditions to be happy and to rejoice.
+
+Mishnah 8
+
+It has already been explained to you (i.e., Tractate Shabbat, Chaper 2, Mishnah 1 and Tractate Pesahim, Chapter 7, Mishnah 10)  that the Festival day is a positive commandment and a negative commandhat you cut it with a ment, since this is stated [in the Torah] (Leviticus 23:32): “It shall be a sabbath of complete rest for you”  which is a positive commandment, and it states [in the Torah] (Lecutive 23:31): “Do no work whatsoever”, is a negative commandment, but the Sounding of the Shofar is only a positive commandment.  And the general principle among us is that a positiive commandment does not come and supersede a negative commandment and a positive commandment (see Tractate Rosh Hashanah 32b).
+ודבר שהוא משום שבות- as for example that you should cut it with a knife.
+ומשום לא תעשה – that you should cut it with a saw which is a complete form of labor/work (see Tractate Rosha Hashanah 33a and according to the textual reading of the RIF/Rabbi Isaac Alfasi).
+ואין מעכבין את התינוקות מלתקוע – and even on the Sabbath, but with the condition that he has already approached becoming a man in order that he knows to fulfill his religious obligation when Rosh hashanah arrives (see Tractate Rosh Hashanah 33a nad in the Laws of Shofar, Chapter 2, Halakha 7, which implies specifically that he had not yet reached the age of education.  But there are two readings in the RIF, one lenient – here lenient and there strict).
+
+Mishnah 9
+
+The general rule among us is that the Shofar blowing for Rosh Hashanah and the Shofar blowing for the Jubilee are equivalent,and everything that is stated regarding the Rosh Hashanah Shofar blowing is indeed an obligation  also on the Jubille, and all that is said regarding the Shofar blowing on the Jubilee is also obligatory on Rosh Hashanah, and like these, all the Biblical verses that were stated for each one of the two days are together, and all of this is is the case because God said (Leviticus 25:9): “Then youshall sound the horn loud in he seventh month, [on the tenth day of the month -the Day of Atonement – you shall have the horn sounded throughout your land],” (see Tractate Rosh Hashanah 33b) and it comes in the received tradition that all of the of the Teruot of the [first day of the] Seventh Month are this like that (see Tractate Rosh Hashanah 34a).  And another general principle among us is that each Teruah/tremolo has a Tekiah before it and and a Tekiah after it, and so they stated in the received tradition:  From where that a simple sound precedes it?  The inference teaches us (Leviticus 25:9): “”you shall have the horn sounded/תעבירו שופר” (see  Tractate Rosh Hashanah 33b) and the word “Teruah” is multiplied/doubled on Rosh Hshanah and Yom Kippur three times, (Leviticus 25:9): “And you shall sound the Shofar loud in the seventh month,etc.” and (Leviticus 23:24): “you shall observe complete rest, a sxred occasion commemoratd with loud blasts,” (Numbers 29:1): “You shall observe it as a day when the horn is sounded,” behold these are the three Teruot/tremolo sounds , and the six Tekiot as as we have explained, they make the nine Tekiot that are obligatory on Rosh Hashanah and Yom Kippur [of the Jubilee year].
+And it is stated [in the Mishnah]: "שעור תקיעה כדי שלש תרועות" – meaning to say that the measure   And  all of the Tekiot which are six is like the measurement of all of the Teruot/tremolo sounds which are three, and how we sound tny Tekiot as is known, because it is doubtful to us iisf the Teruah that is spoken of in the Torah is like a יללא/lamentation or howlinhat, it raises its voice and g or that the Teruah is three broken notes, or that the nomenclature Teruah falls upon both kinds together (see Tractate Rosh Hashanah 34a), and therefore, we sound the Shofar תשר"ת  (Tekiah, Shevarim, Teruah, Tekiah ) three times, and תש"ת  (Tekiah, Shevarim, Tekiah)  and תר"ת  (Tekiah, Teruah, Tekiah) three times, but we don’t sound תרש"ת   (Teruah, Shevarim, Teruah)  because we found it stated in the Aramaic translation of the word תרועה  is יבבא/an alarm.  And it is stated (Judges 5:28): “Through the window peered Sisera’s mother/"בעד החלון נשקפרה ותיבב" and it is known that if evil comes upon a person it is from a pretext first like the three broken sounds, and afterwards he raises his voice and speaks like a Teruah/tremolo.
+And it is stated [in the Mishnah]:  "תקע בראשונה וכו'" /if one sounded a sustained note first.  It’s explanation is that iff one sounded a Tekiah/sustaining note first that is prior to the Teruah/tremolo note and made it longer for a period of time, and afterwards sounded the Teruah/tremolo, and after that sounded a second Tekiah/sustained note and lengthened it double in measurement of the first one in order that it is could for him according to his understanding  in place of two Tekiot one at the end of the first gate/segment  and the second at the start of the second gate/segment, it comes to inform you that it does not count for him othr than the one Tekiah alone, and even if if he lengthened it all what is bpossible, he does not have in his hand other than only one gate/segment.
+And he wanted as  it is stated [in the Mishnah]:  "מי שברך"  - he recited the prayers [of the Musaf service with Malkhuyot, Zikhronot and Shofarot] that the prayer is nine blessings which were mentioned above, and they are the first three [blessings] and Malkhuyot, Zichronot and Shofarot and the last three [blessings].
+And it is stated [in the Mishnah]:  "כשם ששליוח צבור חייב" – meaning to say that he is obligated in the blessings.  And the dispute between Rabban Gamaliel and the Sages is not regarding the prayer of Rosh Hashanah [Musaf] alone, but rather that they disputedd in all of the prayers, for the Sages state that the Shaliah Tzibbur/emissary of the congregation does not fulfill the religious obligations other than those who do not know how to pray, but a person who knows how to pray does not fulfill his religious obligation other than through his own prayer.  But Rabban Gamaliel holds that he fulfills his religious obligation through the prayer of the Shaliah Tzibur those who knows [how to pray] and those who don’t know [how to pray].  And the Halakha is according to Rabban Gamaliel only on Rosh Hashanah and Yom Kippur (see Tractate Rosh Hashanah 35a), beause of the length of the prayers on those two days.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Rosh Hashanah/Hebrew/Vilna edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Rosh Hashanah/Hebrew/Vilna edition.txt
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@@ -0,0 +1,192 @@
+Rambam on Mishnah Rosh Hashanah
+רמב"ם על משנה ראש השנה
+Vilna edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה ראש השנה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>ארבעה ראשי שנים הם באחד בניסן ראש השנה כו': </b>למלכים רוצה בו למלכי ישראל וזאת התועלת היא לענין השטרות לפי שכיון שיכנס יום אחד מניסן נחשוב לו שנה יתירה על מנינם. 
+<b>ולרגלים</b> רוצה בו כי הרגל שבזה החדש הוא ראשון לרגלים. והתועלת בזה כי העיקר אצלנו מה שאמר השם לא תאחר לשלמו אינו עובר עד שיעברו עליו ג' רגלים ור' שמעון אומר וחג המצות (חל) תחילה כדי שיהיו על הסדר והוא ענין אמרו בכאן לרגלים ואינה הלכה. וכיון שעבר עליו רגל אחד ולא הביא קרבנותיו למקדש עובר בעשה והוא אמרו [דברים יב] ובאת שמה והבאתם שמה עולותיכם. ותועלת ידיעת תחילה למעשר בהמה כדי שלא יוציא המעשר מן הנולדים בשנה זו עם הנולדים בשנה שלאחריה ועוד נבאר זה במסכת בכורות [פ"ט הל' א]. ואמרו ראש השנה לשנים רוצה בו למנין היצירה והתועלת בו לידיעת מנין השטרות ג"כ.
+<b>לשמיטין וליובלות</b> אע"פ שדיני היובל אינן מתחילין אלא מיום העשירי לתשרי לפי שאמר השם יתברך [ויקרא כה] ביום הכפורים תעבירו שופר וגו' אבל מראשית השנה יתחיל חשיבותה ותסתלק העבודה מן העבדים כדבר השם יתברך [שם] וקדשתם את שנת החמשים שנה. 
+ו<b>לנטיעה</b> הוא דבר השם [שם יט] שלש שנים יהיה לכם ערלים ובשנה הרביעית יהיה כל פריו וגו'. והוא שאם נטע אדם נטיעה קודם יום א' מתשרי למ"ד יום עלתה לו שנה כמו שנתננו העיקר בפרק ב' [הלכה ו] ממסכת שביעית ותהיה השנה הנכנסת שניה. ואני אמשול לך זה בענין האילן הזה שנטעהו בחמשה עשר באב משנת חמשה ועשרים תחשוב שארית שנת חמשה ועשרים שנה ראשונה ושנת ששה ועשרים שנה שניה ושנת שבעה ועשרים שנה שלישית והם שני ערלה אבל לא יסתלק דין הערלה עד חמשה עשר בשבט משנת שמנה ועשרים. וכמו כן דיני נטע רבעי לא יסתלק מזה האילן עד חמשה עשר בשבט משנת תשעה ועשרים וזהו אמרם ופירות נטיעה זו אסורין עד חמשה עשר בשבט אם לערלה ערלה אם לרבעי רבעי. וכבר קדמנו דיני הערלה ונטע רבעי במקומן. 
+<b>ולירקות</b> ו<b>לאילן</b> זה התועלת למה שקדם מן העקרים בסדר זרעים אין מעשרין מן החדש על הישן. ועניני המעשרות גם כן ישתנו בשנים במעשר שני ובמעשר עני כמו שבארנו לשם: 
+
+Mishnah 2
+
+<b>בארבעה פרקים העולם נדון בפסח על התבואה כו': </b>על התבואה במה שיתחדש עליה מלקות ואם תהיה מרובה או מעוטה. 
+ו<b>בני מרון</b> הצאן תרגום כבשים אמרנא וענינו שמחשבין על בני אדם ודנין עליהם בבריאות ובחלאים והמות והחיים וזולתם מעניני האדם והנגלה מזה המאמר מבואר כאשר תראה אבל הנסתר ענינו קשה מאד בלי ספק:
+
+Mishnah 3
+
+<b>על ששה חדשים השלוחין יוצאין כו': </b>העדת העדות בראיית הלבנה אינו אלא בירושלים. ומירושלים היו בית דין שולחין השלוחין לכל הארצות כמו שיתבאר. ובבית שני לא היו מתענין לא עשרה בטבת ולא שבעה עשר בתמוז אלא מי שהיה רוצה מתענה ומי שלא היה רוצה לא היה מתענה ומפני זה לא היו יוצאין על טבת ועל תמוז אמר השם יתברך [זכריה ח] כה אמר ה' [צבאות] צום הרביעי וצום החמישי וגו' נראה כמי שנתן בידם הבחירה רצו מתענין רצו אין מתענין וצום הרביעי הוא י"ז בתמוז כי תמוז החדש הרביעי. וצום החמישי תשעה באב שיחול בחדש החמישי. וצום השביעי צום גדליה. וצום העשירי עשרה בטבת לפי שהוא בחדש העשירי ואע"פ שהיה הרשות בידם שלא להתענות בתשעה באב כמו שזכרנו היו מתענין בו מפני תכיפת מיני האבל שאירעו בו כמו שיתבאר בתענית. 
+ואמרו <b>על אלול מפני ראש השנה</b> כי אלול על הרוב עשרים ותשעה יום וכשידעו ראש חדש אלול ידעו ראש השנה ברוב השנים והיו יוצאין על תשרי לידע ראש השנה באמת לפי שאפשר שיהיה אלול שלשים יום: 
+
+Mishnah 4
+
+<b>על שני חדשים מחללין את השבת על ניסן כו': </b>העדים שרואין את הלבנה הם שמחללין את השבת אם היו רחוקים מירושלים כמו שיתבאר לקמן. ואמר מפני תקנת הקרבן והוא לשון התורה בקרבן מוסף של כל חדש וחדש:
+
+Mishnah 5
+
+<b>בין שנראה בעליל בין שלא נראה בעליל כו': </b>בעליל פירוש נגלה ומפורסם והוא אם נראה הירח גדול בזכות האויר גבוה מן האופק כדי שיראוהו כל העם כי לפעמים יראה נסתר קרוב מהאדמימות הנראה בעת שקיעת השמש עד שלא ישיגנו אלא אדם שראות עיניו חד. אמר ר' יוסי כי כשהוא נגלה לכל העם ראוהו בכל מקום כי באמת נראה בירושלים ואין צריכין לעדים ולפיכך אין מחללין את השבת ואין הלכה כרבי יוסי:
+
+Mishnah 6
+
+<b>מעשה שעברו יותר מארבעים זוג ועכבן כו': </b>מפני זה עשה כן לפי שראה כי עדותם לא היתה בו תועלת ואמר לו רבן גמליאל אע"פ שאלו העדיות הם בלי תועלת שמא יהיה אצל אחד מהם בזמן העתיד עדות מועיל בירח אחד וימנע מלבא להעיד מפני שלא נשמעו דבריו בזמן שעבר והלכה כרבן גמליאל: 
+
+Mishnah 7
+
+<b>אב ובנו שראו את החדש ילכו לא שמצטרפין כו': </b>מי שמכשיר עדות החדש בקרובים יביא ראיה מן הפסוק ויאמר ה' אל משה החדש הזה לכם עדות זו תהא כשרה בכם. וחכמים אומרים עדות זו תהא מסורה לכם פירוש כי ראיית הירח ענינה יהיה מסור לבית דין לא לכל אדם שיראה אותו שיוכל לקבוע חג כפי ראייתו ואין הלכה כר' שמעון:
+
+Mishnah 8
+
+<b>אלו הן הפסולין המשחק בקוביא ומלוי ברבית כו': </b>עוד יתבארו דיני פסולי עדות ותנאיהן בסנהדרין:
+
+Mishnah 9
+
+<b>מי שראה את החדש ואינו יכול להלך מוליכין אותו כו': </b>כבר בארנו לך בפרק ששי [הלכה א] מפסחים כי בכל מקום שיבא מלת מועד רוצה בו אפילו בשבת:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אם אינן מכירין אותו משלחין אחר עמו כו': </b>השיעור אם אין בית דין מכירין זוג זה שהעיד על החדש משלחין אנשי המקום עמו זוג אחר להעיד שזוג זה כשר הוא. ואח"כ זכר הטעם שמחמתו אין מקבלין עדות אלא מן הידועים והמכירים. ואמר בראשונה וכו' היו שוכרין הצדוקים עדי שקר להעיד על הראייה: 
+
+Mishnah 2
+
+<b>בראשונה היו משיאין משואות משקלקלו כו': </b>היו הכותים משיאין משואות ענינו שהיו מבערים אורים גדולים שלא בעת הראייה והרואה אותן האורים היה סבור שמירושלים היו יוצאין:
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>חצר גדולה היתה בירושלים ובית יעזק היתה נקראת כו': </b>כל זה מבואר וכבר קדמו עקרי זאת ההלכה האחרונה בפרק הרביעי מעירובין:
+
+Mishnah 6
+
+<b>כיצד בודקין את העדים זוג שבא ראשון כו': </b>לפני החמה או לאחר החמה רוצה בו המאיר ממנה מצד השמש. 
+ואמר <b>לצפונה או לדרומה</b> כי הלבנה והכוכבים ירחקו מדרך השמש פעם בדרום ופעם בצפון ושמא היה רחב הלבנה צפוני כשיתחדש ושמא יהיה דרומי. 
+ואמר <b>כמה היה גבוה</b> רוצה בו כמה היה גבהו מן האופק לפי ראות העין. 
+<b>ולאין היה נוטה</b> ענינו קרניה כי קרני הלבנה ישתנה היותם אל נוכח הרוחות כפי רחב המדינה ורוחב הלבנה ומקומה מגלגל המזלות. 
+<b>וכמה היה רחב</b> ענינו כי הלבנה ישתנה שיעורה כשתתחדש כפי קירובה או ריחוקה מן השמש. וסיבות אלו השינוים כולם וידיעתם לא יתאמתו אלא במינים רבים מן החכמות במופתים וחכמת התכונה ובאותו זמן היו מחשבין הלבנה בכל חדש ויודעים אם תראה אם לא תראה כפי היות החשבון האמתי ואם היו יודעים שלא תראה לא היו משגיחין לדברי האומר אני ראיתיה לפי שהוא עד שקר ואם היו יודעים בדרך החשבון כי ראייתה היתה דבר הכרחי היו מבקשין עדים על ראייתה לפי (שאי שאפשר) [שאז אפשר] לראותה בדרך התכונה אלא שהעבים מכסין אותה או יהיה האויר בלי זך ועכור או יהיה המקום שמביטין אותה ממנו נמוך ולא תראה והיו בודקין אותן אם היתה ראייתם ראייה אמיתית או שקר באלו הפנים שזכרנו. וזה כי היו מחשבין ויודעין באיזה רוח הלבנה אם בצפון אם בדרום ולאין היו נוטים קרניה מרוחות האופק ושיעור האור הנראה בה וכמה היתה גבוהה לפי ראות העין. ואם העידו עדות מכוונת למה שתתחייב התכונה פסקו כעדותם וכמו שחשבו הבית דין מקודם כמו שבארנו ואם אמרו בדרך משל שראו אותה נוטה מדרך השמש לצד הצפון והיה רוחב הלבנה בדרום ידעו בלי ספק כי הם עדי שקר. ולא תתבטל עדותם באומרם כמה היה גבוה אלא כשחולקין העדים בשיעור גובה הלבנה מחלוקת גדולה אבל אם אמרו כולם כשיעור עשרה אמות היתה גבוהה או אמרו כולם שיעור מאה אמה היתה גבוהה אין מתבטל בזה הדבר שום עדות העדים לפי שנאמר זה השעור היתה גבוהה כפי ראות עיניהם ואלו העיקרים שזכרתי לך היא דרך החקירה בראיית הלבנה ואני תמיה מאדם יכחיש הראות ויאמר כי דת היהודים אינה בנויה על ראיית הלבנה אלא על החשבון בלבד והוא מאמין אלו הכתובים כולם ואני רואה שהרואה זה אינו מאמינו אבל היתה דעתו בזה המאמר להשיב אחור בעל דינו באי זה צד יזדמן לו בשקר או באמת כיון שלא מצא מציל לנפשו מהכרח הויכוח ומה שתאמין אתה המעיין כי העיקר דתנו בנוי על הראייה אם לא תראה הלבנה נשלים שלשים יום לחדש שיצא ולשון המשנה והגמרא ומעשיות רבות ממה שאירעו בזה הענין באורך השנים כולם יעידו באמיתת זה הענין והשם יתברך אמר החדש הזה לכם ראש חדשים וגו' ובאה הקבלה האמיתית שהראה לו הקב"ה למשה דמות הלבנה ואמר כזה ראה וקדש. ומה שהיו סומכין על החשבון אם תראה אם לא תראה היא כמו שבארתי לך לא שיסמכו על החשבון בלבד ויעשו ראש חדש על פי החשבון אע"פ שמצד החשבון תראה. וסוד העיבור שמסר לו הקב"ה למשה בסיני הוא ענין חשבון שיודעין בו קצת הראייה באמת ובעלי החשבון מכל האומות והפילוסופים חולקין בו ועד הנה נמשך הדבר ועדיין לא נתברר אצלם שיעורו באמת. וזה החשבון שיש בידינו היום הוא חלק מאותו החשבון ותחלתו לפי שהוא מנין הקבוץ האמצעי בלבד. ועוד אבאר לך בחיבור מיוחד ענין זה העיבור שהוא בידינו ומה היתה הכוונה בראיות ברורות לא יכחישם אלא מי שהתנצלותו איולת ממש כפי רוב בני אדם אבל כולם אין אצלם מלאכת הקבוץ בלבד רוצה לומר קבוץ מנין למנין אחד וידמה שהוא התגבר על חכמה גדולה ולא ידע לא ענין ולא כוונה אם היא מלאכה תכוין הראייה אם לא וכאשר התבאר לקצת המחודדים שהחשבון מכוין הראייה בשום פנים חזר להכחיש הראות ואמר שאין אנחנו עושין על פי הראייה והעיקר החשבון התוריי ולא נפל המחלוקת בין בני אדם והוכחשו הדברים האמיתיים אלא בהעדר החכמה ואין שום אדם שיבין שיעור מה שאמרנו ושהועלנו בזה המאמר המועט שקדם לא במה שאני עתיד לומר באותו חבור שאחבר אלא אדם בעל אמונה ודעת וחריצות וזריזות בידיעות האמיתיות ומי שאינו מטעה עצמו ובתנאי שהוגע עצמו ועמל שנים רבות בחכמת הפרדסיות עד שלקח מהם מנה יפה לעצמו ואם לאו יהיו דברי בידו מחיר ביד כסיל: 
+
+Mishnah 7
+
+<b>ראש בית דין אומר מקודש וכל העם עונין כו': </b>זמנו הוא ליל שלשים מן החדש שעבר. 
+ו<b>שלא בזמנו</b> ליל אחד ושלשים שהוא ראש חדש בהכרח. בין שנראה הירח בין לא נראה. ותנא קמא אומר כי בליל ראש חדש תראה או לא תראה צריך קידוש החדש על כל פנים. ורבי אלעזר אומר כי אין חייבין בקידוש החדש על כל פנים שנאמר וקדשתם את שנת החמשים שנה שנים אתה מקדש ואי אתה מקדש חדשים ענינו שאין קידוש החדש חובה והלכה כר' אלעזר בר צדוק:
+
+Mishnah 8
+
+<b>דמות צורות לבנות היו לו לרבן גמליאל כו': </b><b>מעשה שבאו שנים ואמרו ראינוהו שחרית כו': </b>היה מצייר בלוח שיעור הלבנה שיהיה בו נטיית קרניה מצד האופק וחכמי הכוכבים מציירים זה הרבה ושמא תחשוב באמרם ראינוהו שחרית במזרח וערבית במערב מה שחושבין הטפשים שהאמינם בשני הדברים והיה אצל רבן גמליאל אפשר שיראה הירח במזרח קודם הנץ החמה ובו ביום שיראה בעצמו במערב אחר שקיעת החמה זהו מן הנמנע בתכלית המניעות לא יתחייב בשום פנים ואין מאמין זה אלא אדם עם הארץ טפש בתכלית הטפשות לא ירגיש מן הגלגל אלא כמו שירגיש השור והחמור וכל מה שנפל בדמיונם מזה הוא אמרם בגמ' אמר להם רבן גמליאל לחכמים כך מקובל אני מבית אבי אבא פעמים בא בארוכה ופעמים בא בקצרה וענין זה המאמר כי הזמן שיש בין קיבוץ השמש והירח ובין ראייתו ישתנה שינוי גדול כפי מהירות הירח והתמהמהתו וכפי רוחבו בצפון ובדרום וכפי ערך מערכי המזל שהוא בו וקוצר מערכיו וכפי שינוי תנועת השמש ומפני אלו השינוים כולם שהם מחייבים קוצר הזמן שיש בין הקבוץ וראייתו וארכו אמר פעמים בא בארוכה ופעמים בא בקצרה ומי שלמד בחכמת התכונה ידע כל מה שאמרתי ורבן גמליאל לפי שדקדק זה הענין ידע שאפשר שיראה באותו הלילה וקיבל דבריהם באמרם ראינוהו ערבית במערב ולא השגיח לאמרם שחרית במזרח כי התורה לא הטריח אותנו לשאל העדיות על ראייתו שחרית ולא היתה אמונתו שכזבו אבל האמין שנראה להם דבר בדמות ירח ולא היה כן כי מן הנמנע ראייתו בבקרו של אותו היום ולפעמים יצטייר באויר צורת ירח כמו שאמרנו והם זכרו זה בגמ' ואמרו פעם אחת נתקשרו שמים בעבים ונראית הלבנה בעשרים ושבעה לחדש וכאשר קבל רבן גמליאל עדותן שנראה ערבית הרחיקו חכמים זה הדבר לפי שלא היה בין הראייה ובין הקבוץ זמן הראייה לפי חשבונם הגדול והוא הודיעם העיקר ואמר פעמים בא בארוכה ופעמים בא בקצרה וכן יפרש מי שיבין וישכיל אצלו הכרה אנושית.
+ואמרו <b>ראינוהו בזמנו</b> ובליל עיבורו לא נראה לפי שהן ראוהו ליל שלשים ולא ראוהו ליל שלשים ואחד והיה החשבון מחייב ראייתו ליל שלשים כאשר נתננו העיקר ומן הדין היה להאמינם לפי שהעידו בראייה בעת הראייה ואמר שלא ראוהו בליל השני אין אנו חוששין לזה ולא יחייב אותנו בשום דבר כי שמא חלשה ראייתם או כסהו ערפל ואינם מרגישים בו ומכאן יתחזק מי שהוא קשה לשמוע הפי' שפירשתי כי רבן גמליאל לא האמינם בזה המעשה לפי שהוא היה מאמין כי הירח נראה ליל שלשים ונרתע אחור ושב אל השמש ונסתר בליל שלשים ואחד אבל האמינם בעדות שהעידו בראייתו בעת הראייה ויחשבו מוטעים לראיית עיניהם במאמרם במעשה הראשון שראו אותו קודם לכן בשחרית ובאמרם במעשה השני שלא ראו אותו אחר כן בליל שני מן החדש:
+
+Mishnah 9
+
+<b>שלח לו רבן גמליאל גוזרני עליך שתבא כו': </b>זה מבואר ואמת:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ראוהו בית דין וכל ישראל נחקרו העדים כו': </b>שיעור זו המשנה ראוהו בית דין וכל ישראל או שנחקרו העדים ולא הספיקו (העדים) [הב"ד] לומר מקודש עד שחשיכה כי כשראוהו בית דין וכל ישראל אולי יעלה על דעתנו שאין צריך קידוש מפני שהדבר גלוי ומפורסם ולפיכך הודיענו כי על כל פנים צריכין לומר מקודש מקודש ואז יהיה אותו יום ראש חודש. ושמא יעלה על דעתנו כי כמו שיספיק יחיד מומחה לדין אע"פ שהעיקר הדין בשלשה כמו שיתבאר במקומו כמו כן יספיק בקידוש החדש ביחיד לפיכך הודיעך כי אין מספיקין בכאן בפחות משלשה או יותר לפי שאמר השם ויאמר ה' אל משה ואל אהרן בארץ מצרים כמו שבאר במה שקדם. וכן אם יעלה על לבך כי לפי שנחקרו העדים יום שלשים ונתקיימה עדותם ביום שלשים כי הם ראוהו אמש נתברר היות אותו יום ראש חדש ואע"פ שלא הספיקו בית דין לומר מקודש מקודש אלא בלילה ליל אחד ושלשים ויהיה אמרם מקודש מקודש כאילו הוא גמר דין כי העיקר אצלנו גמר דין מותר בלילה ולפיכך הודיענו כי קידוש החדש לא יהיה בלילה בשום פנים כי התורה קראו משפט שנאמר [תהלים פא] כי חק לישראל הוא משפט וגו' משפט לא יהיה אלא ביום לפי שאמר הכתוב [דברים כא] ועל פיהם יהיה כל ריב וכל נגע מה ראיית נגעים ביום ולא בלילה אף דינים ביום ולא בלילה והיות ראיית נגעים ביום ולא בלילה מה שנאמר [ויקרא יג] וביום הראות בו בשר חי יטמא ביום ולא בלילה ולפיכך יהיה ראש חדש יום אחד ושלשים ויהיה החדש שיצא מעובר משלשים יום אע"פ שנראה הירח ליל שלשים כיון שלא נתקדש יום שלשים. וממה שאתה צריך לדעת כי הירח כשנראה בזמנו והוא יום עשרים ותשעה ערבית ונשאר מן היום כדי שיאמרו מקודש מקודש קודם שיראו הכוכבים כי זה מותר אע"פ שהעריב השמש כי הלילה אצלינו אינה אלא משעת צאת הכוכבים כמו שבארנו בשני משבת (הלכה ו) וזכרתי לך זה שלא תחשוב כי קידוש החדש לא יהיה לעולם אלא יום ל' כי אפשר שיהיה קודם ליל ל' כמו שבארנו: 
+
+Mishnah 2
+
+<b>כל השופרות כשרין חוץ משל פרה כו': </b>קריאת קרן של פרה קרן הוא למה שאמר הכתוב [דברים לג] בכור שורו הדר לו וקרני ראם קרניו. וחכמים טוענים על ר' יוסי ואומרים והלא כל השופרות נקראו קרן ונקראו שופר ושל פרה נקרא קרן ולעולם לא נקרא שופר ואין הלכה כר' יוסי:
+
+Mishnah 3
+
+<b>שופר של ראש השנה של יעל פשוט כו': </b>זה הסדר לא היה אלא במקדש לאמרו הש"י [תהלים צח] בחצוצרות וקול שופר הריעו לפני המלך ה' אבל חוץ למקדש אין תוקעין בראש השנה אלא בשופר בלבד. ואין תוקעין בתעניות אלא בחצוצרות בלבד ומפני זה הי' מצות יום תענית בחצוצרות לפי שהתענית אינו אלא על צרות הציבור והשם אמר [במדבר יח] על הצר הצורר אתכם והרעותם בחצוצרות ונזכרתם: 
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>שוה היובל לראש השנה לתקיעה ולברכות כו': </b>ר"ל בתקיעה מנין התקיעות. 
+ו<b>בברכות</b> מנין הברכות שבתפלה. ועוד יתבאר ענינם. ואמר במה שקדם כי שופר של ראש השנה צריך שיהיה מקרן היעלים אינה הלכה ואין הלכה כרבי יהודה אבל פסק הלכה ששופר של יובל ושל ר"ה של זכרים כפופים: 
+
+Mishnah 6
+
+<b>שופר שנסדק ודבקו פסול דבק שברי שופרות כו': </b>נסדק פסול זהו כשנסדק לארכו אבל אם נסדק לרחבו אם נשתייר מארכו לאחר מקום הסדק שיעור של שופר והוא כדי שיאחזנו בידו ויראה לכאן ולכאן הוא כשר. ואם ניקב יש בו דינים והם כי הוא צריך לסתום הנקב אם סתמו במינו ונשאר ממנו רובו שלם בלי נקב ולא עכבו הנקבים את התקיעה כמו שנזכר כשר ואם סתמו שלא במינו פסול. 
+ו<b>בור</b> הוא חפירה בגוף הקרקע. 
+ו<b>דות</b> מקום גבוה על הארץ מוקף כתלים. 
+ו<b>פיטס</b> כלי גדול מחרס. 
+ועל אותן שהם חוץ לבור אמרו <b>אם קול הברה שמע לא יצא</b> אבל אותן שהיו תוך לבור יצאו ידי חובתן. וצריך התוקע שיכוין להוציא את השומע ידי חובתו ואז יתכוין השומע לשמוע ויצא ידי חובתו ומה שלא התנה בכאן בכוונת משמיע כאילו הוא חזן הכנסת ושליח צבור לפי שעיקר הקדמתו על התקיעה אינה אלא להוציא את הרבים ידי חובתן וכשהוא תוקע להוציא כל השומעין מחובתן מתכוין ולפיכך לא נצטרך אלא כוונת שומע:
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+<b>והיה כאשר ירים משה ידו וגבר ישראל כו': </b>דיבר בכאן כפי מה שאנחנו צריכין בו במה שאנחנו בדרכו וכפי כוונת המסכתא:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>יום טוב של ראש השנה שחל להיות בשבת כו': </b>כבר בארנו פעמים <small>[מ"ש פ"ג ה"ד, שקלים פ"א ה"ג]</small> כי מקדש תקרא ירושלים כולה ומדינה שאר העיירות שבכל ארץ ישראל: והטעם שבעבורו נאסרה תקיעת שופר בשבת גזירה שמא יטלנו בידו ויעבירנו ד' אמות ברשות הרבים כמו שבארנו בלולב לפי שתקיעת שופר אינה מלאכה. 
+ואמרו <b>אחד ביבנה</b> ואחד בכל מקום שיש בו בית דין ר"ל כי אפילו כשיהיו בית דין עוברים ממקום למקום ונתארחו במקום מן המקומות לא על דעת להתיישב שם יש להם לתקוע שם השופר ואין הלכה אלא כמו שזכרנו קודם שאין תוקעין אותו אלא במקום שיש שם בית דין קבוע ואין הלכה כר' אליעזר: 
+
+Mishnah 2
+
+<b>ועוד זאת היתה ירושלים יתירה על יבנה כו': </b>אמרו ועוד יורה כי היה שם מעשה שני מלבד זה שזכר והוא כי בירושלים היו תוקעין כל העם כל זמן שב"ד יושבין במקדש וביבנה לא היו תוקעין אלא בב"ד בלבד כמו שזכרנו ולא נאסור תקיעת שופר על ב"ד בשבת לפי שב"ד זריזין הם ולא יקרם עון בדבר הזה: 
+
+Mishnah 3
+
+<b>בראשונה היה הלולב ניטל במקדש שבעה כו': </b>כבר קדם לך הדבר בזה ההלכה בשלישי מסוכה:
+
+Mishnah 4
+
+<b>בראשונה היו מקבלין עדות החדש כל היום כו': </b><b>אמר ר"י בן קרחה ועוד זאת התקין כו': </b>נתקלקלו הלוים בשיר ענינו שלא אמרו שירה כלל שלא ידעו אם היה חול ואין שם עדים שיעידו על הראייה או אם הוא קדש ועוד יבאו העדים בסוף היום כי על כל פנים צריך שירה על כל קרבן כמו שיתבאר במקומות ועת המנחה הוא עת הקרבת תמיד שבין הערבים ואחר שמקריבין אותו לא היו מקריבין אחריו שום דבר כמו שמבואר בחמישי מפסחים. 
+ו<b>מקום הועד</b> הוא מקום הידוע לקיבוץ ב"ד כדי שיהיה מקום אחד ידוע בלבד ילכו לשם העדים ולא יצטרכו לחזר על מקומות רבים בלי ידועים ומבואר הוא כי כל ב"ד הנזכר בזה הענין ר"ל שיהיו סמוכין בארץ ישראל כמו שנבאר בסנהדרין: 
+
+Mishnah 5
+
+<b>סדר ברכות אומר אבות וגבורות וקדושת השם כו': </b>אמר השם בראש השנה [ויקרא כג] זכרון תרועה ובאה הקבלה זכרון אלו זכרונות תרועה אלו שופרות ועוד אמר [במדבר י] והיו לכם לזכרון לפני אלהיכם אני ה' אלהיכם ובאה הקבלה כי מה שהחזיר אלהיכם בנין אב כל מקום שנאמר זכרונות ושופרות יהיו מלכיות עמהן ומן הראוי להקדים המלכיות ואחריהן זכרונות ואחריהן שופרות כמו שאמר אמרו לפני מלכיות כדי שתמליכוני עליכם זכרונות כדי שיעלה זכרוניכם לפני לטובה ובמה בשופר והלכה כר' יהודה:
+
+Mishnah 6
+
+<b>אין פוחתין מעשרה מלכיות מעשרה זכרונות כו': </b><b>אין מזכירין זכרון מלכות דשופר של פורענות כו': </b>אלו העשרה ועשרה ר"ל בהם ג' פסוקים מן התורה ג' מן הכתובים שלשה מן הנביאים וא' מן התורה משלים בו ור' יוחנן בן נורי אומר אם אמר אחד מן התורה ואחד מן הכתובים ואחד מן הנביאים יצא. ושיעור מאמר ר' יוסי האמור בכאן כפי מה שנראה מדעתו כך הוא כשם שיצא ידי חובתו אם השלים בתורה כך אם השלים בנביא יצא. 
+ו<b>זכרון</b> ו<b>שופר</b> ו<b>מלכות</b> של פורענות כמו שאמר ויזכור כי בשר המה וגו' [תהלים עח] תקעו שופר בגבעה [הושע ה] אם לא ביד חזקה ובזרוע נטויה וגו' [יחזקאל כ] וכמו כן זכרון יחיד כמו זכרה לי אלהי לטובה [נחמיה יג] אין מוציאין מידי חובה. והלכה כר' יוחנן בן נורי וכר' יוסי: 
+
+Mishnah 7
+
+<b>העובר לפני התיבה בי"ט של ראש השנה כו': </b>לא התקינו זה אלא בעת צרה לפי שהיו שומרין לאותו שהיה מתפלל שחרית שלא יתקע בשופר וכשהיו משלימין התפלה היו השומרים הולכים לדרכם ולפיכך אותו שהיה עובר לפני התיבה להתפלל תפלת מוסף היה תוקע. ואמרו ובשעת ההלל לפי שלא היו קורין הלל לא בראש השנה ולא ביום הכפורים לפי שהם ימי עבודה והכנעה ופחד ומורא מהשם ויראה ממנו ומברח ומנוס אליו ותשובה ותחנונים ובקשה כפרה וסליחה ובכל אלו הענינים אינו הגון השחוק והשמחה: 
+
+Mishnah 8
+
+<b>שופר של ראש השנה אין מעבירין עליו את התחום כו': </b>כבר בארנו לך כי י"ט הוא עשה ולא תעשה כי אמרו שבתון מצות עשה ואמר כל מלאכה לא תעשו ושופר מצות עשה בלבד והעיקר אצלנו לא אתי עשה ודחי את לא תעשה ועשה. 
+ו<b>דבר שהוא משום שבות</b> הוא כמו שיחתוך אותו בסכין. 
+ו<b>משום לא תעשה</b> כמו שיחתוך אותו במגירה שהיא מלאכת חרושת עץ גמורה. 
+ו<b>אין מעכבין את התינוקות מלתקוע</b> ואפילו בשבת ובתנאי שיהיו קרובים להיות גדולים כדי שיהיו יודעים לצאת ידי חובתן כשיבא ראש השנה: 
+
+Mishnah 9
+
+<b>סדר תקיעות שלש של שלש שלש כו': </b>העיקר אצלנו כי תקיעות של ר"ה ותקיעת יובל שוין וכל הכתוב בר"ה נתחייבנו כמותו ביובל וכל מה שכתוב בתקיעת יובל נתחייבנו כמותו בראש השנה וכאלו הכתובים בו כולם נכתבו בכל אחד משני הזמנים וזה למה שאמר השם [ויקרא כה] והעברת שופר תרועה בחדש השביעי וגו' ובאה הקבלה שיהיו כל תקיעות של חדש השביעי זה כזה והעיקר אצלנו כי כל תרועה יש תקיעה לפניה ולאחריה וכן באה הקבלה מניין שפשוטה לפניה תלמוד לומר והעברת שופר ומניין שפשוטה לאחריה תלמוד לומר [שם] תעבירו שופר ונשנית מלת תרועה בר"ה וביום הכפורים ג' פעמים והעברת שופר תרועה שבתון זכרון תרועה יום תרועה יהיה לכם ולפיכך תוקעין ג' תרועות ושתי תקיעות לכל תרועה כמו שנתננו העיקר ואלו הם הט' תקיעות שנתחייבנו בהם בר"ה וביום הכפורים. 
+ואמר <b>שיעור תקיעה כג' תרועות</b> ר"ל כי שיעור כל התקיעות הוא כשיעור כל התרועות והם ג' ומפני זה אנו תוקעין היום תקיעות הרבה כמו שהוא נראה לעין לפי שנתחדש לנו ספק אם התרועה הנזכרת בתורה היא אותה שאנו קורין היום תרועה והיא כמו יללה או אם ג' שברים היא התרועה או אם שם תרועה נופל על שני מינים ולפיכך אנו תוקעין תשר"ת תש"ת תר"ת ג' פעמים ומפני מה אין אנו תוקעין תרש"ת לפי שמצינו אומר בתרגום תרועה יבבא וכתיב [שופטים ה] בעד החלון נשקפה ותיבב. ומן הידוע כי האדם כשתמצאנו תלאה הוא מתאנח תחלה כמו ג' שברים ואח"כ ירים קולו בדמות תרועה: 
+ואמרו <b>תקע בראשונה</b> ענינו כי כשתקע תקיעה הראשונה שהיא קודם התרועה והאריך בה זמן ואח"כ הריע ואח"כ תקע תקיעה שניה והאריך בה זמן כמו שהאריך בראשונה כדי שתעלה לו לפי דעתו אותה תקיעה לשתי תקיעות אחת לתשלום בבא הראשונה ואחת לתחלת בבא שניה ואמר בכאן שלא תעלה לו אלא בתקיעה אחת בלבד. 
+ורצה באמרו <b>מי שבירך</b> כמו מי שהתפלל כי התפלה הם תשע ברכות שקדם זכרם והם ג' ראשונות ומלכיות וזכרונות ושופרות ושלשה אחרונות. 
+ואמרם <b>כשם ששליח צבור חייב</b> ר"ל חייב בברכות ומחלוקת רבן גמליאל וחכמים אינו בתפלת ר"ה בלבד אבל המחלוקת בכל התפלות כולם כי חכמים אומרים כשם ששליח צבור אינו יוצא ידי חובתו אלא בתפלת עצמו כך כל יחיד ויחיד אינו יוצא ידי חובתו אלא בתפלת עצמו ורבן גמליאל אומר כי בתפלת שליח צבור יוצא ידי חובתו היודע להתפלל ומי שאינו יודע והלכה כרבן גמליאל בתפלת של ר"ה ושל יוה"כ בלבד לפי שהתפלות ארוכות בשני ימים אלו: 
+<small>סליק פירוש המשניות להרמב"ם ממסכת ראש השנה</small> 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Rosh Hashanah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Rosh Hashanah/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..64bf8d417d770270306286773850ada89f2baf32
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Rosh Hashanah/Hebrew/merged.txt	
@@ -0,0 +1,195 @@
+Rambam on Mishnah Rosh Hashanah
+רמב"ם על משנה ראש השנה
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Rosh_Hashanah
+This file contains merged sections from the following text versions:
+-Vilna edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה ראש השנה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>ארבעה ראשי שנים הם באחד בניסן ראש השנה כו': </b>למלכים רוצה בו למלכי ישראל וזאת התועלת היא לענין השטרות לפי שכיון שיכנס יום אחד מניסן נחשוב לו שנה יתירה על מנינם. 
+<b>ולרגלים</b> רוצה בו כי הרגל שבזה החדש הוא ראשון לרגלים. והתועלת בזה כי העיקר אצלנו מה שאמר השם לא תאחר לשלמו אינו עובר עד שיעברו עליו ג' רגלים ור' שמעון אומר וחג המצות (חל) תחילה כדי שיהיו על הסדר והוא ענין אמרו בכאן לרגלים ואינה הלכה. וכיון שעבר עליו רגל אחד ולא הביא קרבנותיו למקדש עובר בעשה והוא אמרו [דברים יב] ובאת שמה והבאתם שמה עולותיכם. ותועלת ידיעת תחילה למעשר בהמה כדי שלא יוציא המעשר מן הנולדים בשנה זו עם הנולדים בשנה שלאחריה ועוד נבאר זה במסכת בכורות [פ"ט הל' א]. ואמרו ראש השנה לשנים רוצה בו למנין היצירה והתועלת בו לידיעת מנין השטרות ג"כ.
+<b>לשמיטין וליובלות</b> אע"פ שדיני היובל אינן מתחילין אלא מיום העשירי לתשרי לפי שאמר השם יתברך [ויקרא כה] ביום הכפורים תעבירו שופר וגו' אבל מראשית השנה יתחיל חשיבותה ותסתלק העבודה מן העבדים כדבר השם יתברך [שם] וקדשתם את שנת החמשים שנה. 
+ו<b>לנטיעה</b> הוא דבר השם [שם יט] שלש שנים יהיה לכם ערלים ובשנה הרביעית יהיה כל פריו וגו'. והוא שאם נטע אדם נטיעה קודם יום א' מתשרי למ"ד יום עלתה לו שנה כמו שנתננו העיקר בפרק ב' [הלכה ו] ממסכת שביעית ותהיה השנה הנכנסת שניה. ואני אמשול לך זה בענין האילן הזה שנטעהו בחמשה עשר באב משנת חמשה ועשרים תחשוב שארית שנת חמשה ועשרים שנה ראשונה ושנת ששה ועשרים שנה שניה ושנת שבעה ועשרים שנה שלישית והם שני ערלה אבל לא יסתלק דין הערלה עד חמשה עשר בשבט משנת שמנה ועשרים. וכמו כן דיני נטע רבעי לא יסתלק מזה האילן עד חמשה עשר בשבט משנת תשעה ועשרים וזהו אמרם ופירות נטיעה זו אסורין עד חמשה עשר בשבט אם לערלה ערלה אם לרבעי רבעי. וכבר קדמנו דיני הערלה ונטע רבעי במקומן. 
+<b>ולירקות</b> ו<b>לאילן</b> זה התועלת למה שקדם מן העקרים בסדר זרעים אין מעשרין מן החדש על הישן. ועניני המעשרות גם כן ישתנו בשנים במעשר שני ובמעשר עני כמו שבארנו לשם: 
+
+Mishnah 2
+
+<b>בארבעה פרקים העולם נדון בפסח על התבואה כו': </b>על התבואה במה שיתחדש עליה מלקות ואם תהיה מרובה או מעוטה. 
+ו<b>בני מרון</b> הצאן תרגום כבשים אמרנא וענינו שמחשבין על בני אדם ודנין עליהם בבריאות ובחלאים והמות והחיים וזולתם מעניני האדם והנגלה מזה המאמר מבואר כאשר תראה אבל הנסתר ענינו קשה מאד בלי ספק:
+
+Mishnah 3
+
+<b>על ששה חדשים השלוחין יוצאין כו': </b>העדת העדות בראיית הלבנה אינו אלא בירושלים. ומירושלים היו בית דין שולחין השלוחין לכל הארצות כמו שיתבאר. ובבית שני לא היו מתענין לא עשרה בטבת ולא שבעה עשר בתמוז אלא מי שהיה רוצה מתענה ומי שלא היה רוצה לא היה מתענה ומפני זה לא היו יוצאין על טבת ועל תמוז אמר השם יתברך [זכריה ח] כה אמר ה' [צבאות] צום הרביעי וצום החמישי וגו' נראה כמי שנתן בידם הבחירה רצו מתענין רצו אין מתענין וצום הרביעי הוא י"ז בתמוז כי תמוז החדש הרביעי. וצום החמישי תשעה באב שיחול בחדש החמישי. וצום השביעי צום גדליה. וצום העשירי עשרה בטבת לפי שהוא בחדש העשירי ואע"פ שהיה הרשות בידם שלא להתענות בתשעה באב כמו שזכרנו היו מתענין בו מפני תכיפת מיני האבל שאירעו בו כמו שיתבאר בתענית. 
+ואמרו <b>על אלול מפני ראש השנה</b> כי אלול על הרוב עשרים ותשעה יום וכשידעו ראש חדש אלול ידעו ראש השנה ברוב השנים והיו יוצאין על תשרי לידע ראש השנה באמת לפי שאפשר שיהיה אלול שלשים יום: 
+
+Mishnah 4
+
+<b>על שני חדשים מחללין את השבת על ניסן כו': </b>העדים שרואין את הלבנה הם שמחללין את השבת אם היו רחוקים מירושלים כמו שיתבאר לקמן. ואמר מפני תקנת הקרבן והוא לשון התורה בקרבן מוסף של כל חדש וחדש:
+
+Mishnah 5
+
+<b>בין שנראה בעליל בין שלא נראה בעליל כו': </b>בעליל פירוש נגלה ומפורסם והוא אם נראה הירח גדול בזכות האויר גבוה מן האופק כדי שיראוהו כל העם כי לפעמים יראה נסתר קרוב מהאדמימות הנראה בעת שקיעת השמש עד שלא ישיגנו אלא אדם שראות עיניו חד. אמר ר' יוסי כי כשהוא נגלה לכל העם ראוהו בכל מקום כי באמת נראה בירושלים ואין צריכין לעדים ולפיכך אין מחללין את השבת ואין הלכה כרבי יוסי:
+
+Mishnah 6
+
+<b>מעשה שעברו יותר מארבעים זוג ועכבן כו': </b>מפני זה עשה כן לפי שראה כי עדותם לא היתה בו תועלת ואמר לו רבן גמליאל אע"פ שאלו העדיות הם בלי תועלת שמא יהיה אצל אחד מהם בזמן העתיד עדות מועיל בירח אחד וימנע מלבא להעיד מפני שלא נשמעו דבריו בזמן שעבר והלכה כרבן גמליאל: 
+
+Mishnah 7
+
+<b>אב ובנו שראו את החדש ילכו לא שמצטרפין כו': </b>מי שמכשיר עדות החדש בקרובים יביא ראיה מן הפסוק ויאמר ה' אל משה החדש הזה לכם עדות זו תהא כשרה בכם. וחכמים אומרים עדות זו תהא מסורה לכם פירוש כי ראיית הירח ענינה יהיה מסור לבית דין לא לכל אדם שיראה אותו שיוכל לקבוע חג כפי ראייתו ואין הלכה כר' שמעון:
+
+Mishnah 8
+
+<b>אלו הן הפסולין המשחק בקוביא ומלוי ברבית כו': </b>עוד יתבארו דיני פסולי עדות ותנאיהן בסנהדרין:
+
+Mishnah 9
+
+<b>מי שראה את החדש ואינו יכול להלך מוליכין אותו כו': </b>כבר בארנו לך בפרק ששי [הלכה א] מפסחים כי בכל מקום שיבא מלת מועד רוצה בו אפילו בשבת:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אם אינן מכירין אותו משלחין אחר עמו כו': </b>השיעור אם אין בית דין מכירין זוג זה שהעיד על החדש משלחין אנשי המקום עמו זוג אחר להעיד שזוג זה כשר הוא. ואח"כ זכר הטעם שמחמתו אין מקבלין עדות אלא מן הידועים והמכירים. ואמר בראשונה וכו' היו שוכרין הצדוקים עדי שקר להעיד על הראייה: 
+
+Mishnah 2
+
+<b>בראשונה היו משיאין משואות משקלקלו כו': </b>היו הכותים משיאין משואות ענינו שהיו מבערים אורים גדולים שלא בעת הראייה והרואה אותן האורים היה סבור שמירושלים היו יוצאין:
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>חצר גדולה היתה בירושלים ובית יעזק היתה נקראת כו': </b>כל זה מבואר וכבר קדמו עקרי זאת ההלכה האחרונה בפרק הרביעי מעירובין:
+
+Mishnah 6
+
+<b>כיצד בודקין את העדים זוג שבא ראשון כו': </b>לפני החמה או לאחר החמה רוצה בו המאיר ממנה מצד השמש. 
+ואמר <b>לצפונה או לדרומה</b> כי הלבנה והכוכבים ירחקו מדרך השמש פעם בדרום ופעם בצפון ושמא היה רחב הלבנה צפוני כשיתחדש ושמא יהיה דרומי. 
+ואמר <b>כמה היה גבוה</b> רוצה בו כמה היה גבהו מן האופק לפי ראות העין. 
+<b>ולאין היה נוטה</b> ענינו קרניה כי קרני הלבנה ישתנה היותם אל נוכח הרוחות כפי רחב המדינה ורוחב הלבנה ומקומה מגלגל המזלות. 
+<b>וכמה היה רחב</b> ענינו כי הלבנה ישתנה שיעורה כשתתחדש כפי קירובה או ריחוקה מן השמש. וסיבות אלו השינוים כולם וידיעתם לא יתאמתו אלא במינים רבים מן החכמות במופתים וחכמת התכונה ובאותו זמן היו מחשבין הלבנה בכל חדש ויודעים אם תראה אם לא תראה כפי היות החשבון האמתי ואם היו יודעים שלא תראה לא היו משגיחין לדברי האומר אני ראיתיה לפי שהוא עד שקר ואם היו יודעים בדרך החשבון כי ראייתה היתה דבר הכרחי היו מבקשין עדים על ראייתה לפי (שאי שאפשר) [שאז אפשר] לראותה בדרך התכונה אלא שהעבים מכסין אותה או יהיה האויר בלי זך ועכור או יהיה המקום שמביטין אותה ממנו נמוך ולא תראה והיו בודקין אותן אם היתה ראייתם ראייה אמיתית או שקר באלו הפנים שזכרנו. וזה כי היו מחשבין ויודעין באיזה רוח הלבנה אם בצפון אם בדרום ולאין היו נוטים קרניה מרוחות האופק ושיעור האור הנראה בה וכמה היתה גבוהה לפי ראות העין. ואם העידו עדות מכוונת למה שתתחייב התכונה פסקו כעדותם וכמו שחשבו הבית דין מקודם כמו שבארנו ואם אמרו בדרך משל שראו אותה נוטה מדרך השמש לצד הצפון והיה רוחב הלבנה בדרום ידעו בלי ספק כי הם עדי שקר. ולא תתבטל עדותם באומרם כמה היה גבוה אלא כשחולקין העדים בשיעור גובה הלבנה מחלוקת גדולה אבל אם אמרו כולם כשיעור עשרה אמות היתה גבוהה או אמרו כולם שיעור מאה אמה היתה גבוהה אין מתבטל בזה הדבר שום עדות העדים לפי שנאמר זה השעור היתה גבוהה כפי ראות עיניהם ואלו העיקרים שזכרתי לך היא דרך החקירה בראיית הלבנה ואני תמיה מאדם יכחיש הראות ויאמר כי דת היהודים אינה בנויה על ראיית הלבנה אלא על החשבון בלבד והוא מאמין אלו הכתובים כולם ואני רואה שהרואה זה אינו מאמינו אבל היתה דעתו בזה המאמר להשיב אחור בעל דינו באי זה צד יזדמן לו בשקר או באמת כיון שלא מצא מציל לנפשו מהכרח הויכוח ומה שתאמין אתה המעיין כי העיקר דתנו בנוי על הראייה אם לא תראה הלבנה נשלים שלשים יום לחדש שיצא ולשון המשנה והגמרא ומעשיות רבות ממה שאירעו בזה הענין באורך השנים כולם יעידו באמיתת זה הענין והשם יתברך אמר החדש הזה לכם ראש חדשים וגו' ובאה הקבלה האמיתית שהראה לו הקב"ה למשה דמות הלבנה ואמר כזה ראה וקדש. ומה שהיו סומכין על החשבון אם תראה אם לא תראה היא כמו שבארתי לך לא שיסמכו על החשבון בלבד ויעשו ראש חדש על פי החשבון אע"פ שמצד החשבון תראה. וסוד העיבור שמסר לו הקב"ה למשה בסיני הוא ענין חשבון שיודעין בו קצת הראייה באמת ובעלי החשבון מכל האומות והפילוסופים חולקין בו ועד הנה נמשך הדבר ועדיין לא נתברר אצלם שיעורו באמת. וזה החשבון שיש בידינו היום הוא חלק מאותו החשבון ותחלתו לפי שהוא מנין הקבוץ האמצעי בלבד. ועוד אבאר לך בחיבור מיוחד ענין זה העיבור שהוא בידינו ומה היתה הכוונה בראיות ברורות לא יכחישם אלא מי שהתנצלותו איולת ממש כפי רוב בני אדם אבל כולם אין אצלם מלאכת הקבוץ בלבד רוצה לומר קבוץ מנין למנין אחד וידמה שהוא התגבר על חכמה גדולה ולא ידע לא ענין ולא כוונה אם היא מלאכה תכוין הראייה אם לא וכאשר התבאר לקצת המחודדים שהחשבון מכוין הראייה בשום פנים חזר להכחיש הראות ואמר שאין אנחנו עושין על פי הראייה והעיקר החשבון התוריי ולא נפל המחלוקת בין בני אדם והוכחשו הדברים האמיתיים אלא בהעדר החכמה ואין שום אדם שיבין שיעור מה שאמרנו ושהועלנו בזה המאמר המועט שקדם לא במה שאני עתיד לומר באותו חבור שאחבר אלא אדם בעל אמונה ודעת וחריצות וזריזות בידיעות האמיתיות ומי שאינו מטעה עצמו ובתנאי שהוגע עצמו ועמל שנים רבות בחכמת הפרדסיות עד שלקח מהם מנה יפה לעצמו ואם לאו יהיו דברי בידו מחיר ביד כסיל: 
+
+Mishnah 7
+
+<b>ראש בית דין אומר מקודש וכל העם עונין כו': </b>זמנו הוא ליל שלשים מן החדש שעבר. 
+ו<b>שלא בזמנו</b> ליל אחד ושלשים שהוא ראש חדש בהכרח. בין שנראה הירח בין לא נראה. ותנא קמא אומר כי בליל ראש חדש תראה או לא תראה צריך קידוש החדש על כל פנים. ורבי אלעזר אומר כי אין חייבין בקידוש החדש על כל פנים שנאמר וקדשתם את שנת החמשים שנה שנים אתה מקדש ואי אתה מקדש חדשים ענינו שאין קידוש החדש חובה והלכה כר' אלעזר בר צדוק:
+
+Mishnah 8
+
+<b>דמות צורות לבנות היו לו לרבן גמליאל כו': </b><b>מעשה שבאו שנים ואמרו ראינוהו שחרית כו': </b>היה מצייר בלוח שיעור הלבנה שיהיה בו נטיית קרניה מצד האופק וחכמי הכוכבים מציירים זה הרבה ושמא תחשוב באמרם ראינוהו שחרית במזרח וערבית במערב מה שחושבין הטפשים שהאמינם בשני הדברים והיה אצל רבן גמליאל אפשר שיראה הירח במזרח קודם הנץ החמה ובו ביום שיראה בעצמו במערב אחר שקיעת החמה זהו מן הנמנע בתכלית המניעות לא יתחייב בשום פנים ואין מאמין זה אלא אדם עם הארץ טפש בתכלית הטפשות לא ירגיש מן הגלגל אלא כמו שירגיש השור והחמור וכל מה שנפל בדמיונם מזה הוא אמרם בגמ' אמר להם רבן גמליאל לחכמים כך מקובל אני מבית אבי אבא פעמים בא בארוכה ופעמים בא בקצרה וענין זה המאמר כי הזמן שיש בין קיבוץ השמש והירח ובין ראייתו ישתנה שינוי גדול כפי מהירות הירח והתמהמהתו וכפי רוחבו בצפון ובדרום וכפי ערך מערכי המזל שהוא בו וקוצר מערכיו וכפי שינוי תנועת השמש ומפני אלו השינוים כולם שהם מחייבים קוצר הזמן שיש בין הקבוץ וראייתו וארכו אמר פעמים בא בארוכה ופעמים בא בקצרה ומי שלמד בחכמת התכונה ידע כל מה שאמרתי ורבן גמליאל לפי שדקדק זה הענין ידע שאפשר שיראה באותו הלילה וקיבל דבריהם באמרם ראינוהו ערבית במערב ולא השגיח לאמרם שחרית במזרח כי התורה לא הטריח אותנו לשאל העדיות על ראייתו שחרית ולא היתה אמונתו שכזבו אבל האמין שנראה להם דבר בדמות ירח ולא היה כן כי מן הנמנע ראייתו בבקרו של אותו היום ולפעמים יצטייר באויר צורת ירח כמו שאמרנו והם זכרו זה בגמ' ואמרו פעם אחת נתקשרו שמים בעבים ונראית הלבנה בעשרים ושבעה לחדש וכאשר קבל רבן גמליאל עדותן שנראה ערבית הרחיקו חכמים זה הדבר לפי שלא היה בין הראייה ובין הקבוץ זמן הראייה לפי חשבונם הגדול והוא הודיעם העיקר ואמר פעמים בא בארוכה ופעמים בא בקצרה וכן יפרש מי שיבין וישכיל אצלו הכרה אנושית.
+ואמרו <b>ראינוהו בזמנו</b> ובליל עיבורו לא נראה לפי שהן ראוהו ליל שלשים ולא ראוהו ליל שלשים ואחד והיה החשבון מחייב ראייתו ליל שלשים כאשר נתננו העיקר ומן הדין היה להאמינם לפי שהעידו בראייה בעת הראייה ואמר שלא ראוהו בליל השני אין אנו חוששין לזה ולא יחייב אותנו בשום דבר כי שמא חלשה ראייתם או כסהו ערפל ואינם מרגישים בו ומכאן יתחזק מי שהוא קשה לשמוע הפי' שפירשתי כי רבן גמליאל לא האמינם בזה המעשה לפי שהוא היה מאמין כי הירח נראה ליל שלשים ונרתע אחור ושב אל השמש ונסתר בליל שלשים ואחד אבל האמינם בעדות שהעידו בראייתו בעת הראייה ויחשבו מוטעים לראיית עיניהם במאמרם במעשה הראשון שראו אותו קודם לכן בשחרית ובאמרם במעשה השני שלא ראו אותו אחר כן בליל שני מן החדש:
+
+Mishnah 9
+
+<b>שלח לו רבן גמליאל גוזרני עליך שתבא כו': </b>זה מבואר ואמת:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ראוהו בית דין וכל ישראל נחקרו העדים כו': </b>שיעור זו המשנה ראוהו בית דין וכל ישראל או שנחקרו העדים ולא הספיקו (העדים) [הב"ד] לומר מקודש עד שחשיכה כי כשראוהו בית דין וכל ישראל אולי יעלה על דעתנו שאין צריך קידוש מפני שהדבר גלוי ומפורסם ולפיכך הודיענו כי על כל פנים צריכין לומר מקודש מקודש ואז יהיה אותו יום ראש חודש. ושמא יעלה על דעתנו כי כמו שיספיק יחיד מומחה לדין אע"פ שהעיקר הדין בשלשה כמו שיתבאר במקומו כמו כן יספיק בקידוש החדש ביחיד לפיכך הודיעך כי אין מספיקין בכאן בפחות משלשה או יותר לפי שאמר השם ויאמר ה' אל משה ואל אהרן בארץ מצרים כמו שבאר במה שקדם. וכן אם יעלה על לבך כי לפי שנחקרו העדים יום שלשים ונתקיימה עדותם ביום שלשים כי הם ראוהו אמש נתברר היות אותו יום ראש חדש ואע"פ שלא הספיקו בית דין לומר מקודש מקודש אלא בלילה ליל אחד ושלשים ויהיה אמרם מקודש מקודש כאילו הוא גמר דין כי העיקר אצלנו גמר דין מותר בלילה ולפיכך הודיענו כי קידוש החדש לא יהיה בלילה בשום פנים כי התורה קראו משפט שנאמר [תהלים פא] כי חק לישראל הוא משפט וגו' משפט לא יהיה אלא ביום לפי שאמר הכתוב [דברים כא] ועל פיהם יהיה כל ריב וכל נגע מה ראיית נגעים ביום ולא בלילה אף דינים ביום ולא בלילה והיות ראיית נגעים ביום ולא בלילה מה שנאמר [ויקרא יג] וביום הראות בו בשר חי יטמא ביום ולא בלילה ולפיכך יהיה ראש חדש יום אחד ושלשים ויהיה החדש שיצא מעובר משלשים יום אע"פ שנראה הירח ליל שלשים כיון שלא נתקדש יום שלשים. וממה שאתה צריך לדעת כי הירח כשנראה בזמנו והוא יום עשרים ותשעה ערבית ונשאר מן היום כדי שיאמרו מקודש מקודש קודם שיראו הכוכבים כי זה מותר אע"פ שהעריב השמש כי הלילה אצלינו אינה אלא משעת צאת הכוכבים כמו שבארנו בשני משבת (הלכה ו) וזכרתי לך זה שלא תחשוב כי קידוש החדש לא יהיה לעולם אלא יום ל' כי אפשר שיהיה קודם ליל ל' כמו שבארנו: 
+
+Mishnah 2
+
+<b>כל השופרות כשרין חוץ משל פרה כו': </b>קריאת קרן של פרה קרן הוא למה שאמר הכתוב [דברים לג] בכור שורו הדר לו וקרני ראם קרניו. וחכמים טוענים על ר' יוסי ואומרים והלא כל השופרות נקראו קרן ונקראו שופר ושל פרה נקרא קרן ולעולם לא נקרא שופר ואין הלכה כר' יוסי:
+
+Mishnah 3
+
+<b>שופר של ראש השנה של יעל פשוט כו': </b>זה הסדר לא היה אלא במקדש לאמרו הש"י [תהלים צח] בחצוצרות וקול שופר הריעו לפני המלך ה' אבל חוץ למקדש אין תוקעין בראש השנה אלא בשופר בלבד. ואין תוקעין בתעניות אלא בחצוצרות בלבד ומפני זה הי' מצות יום תענית בחצוצרות לפי שהתענית אינו אלא על צרות הציבור והשם אמר [במדבר יח] על הצר הצורר אתכם והרעותם בחצוצרות ונזכרתם: 
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>שוה היובל לראש השנה לתקיעה ולברכות כו': </b>ר"ל בתקיעה מנין התקיעות. 
+ו<b>בברכות</b> מנין הברכות שבתפלה. ועוד יתבאר ענינם. ואמר במה שקדם כי שופר של ראש השנה צריך שיהיה מקרן היעלים אינה הלכה ואין הלכה כרבי יהודה אבל פסק הלכה ששופר של יובל ושל ר"ה של זכרים כפופים: 
+
+Mishnah 6
+
+<b>שופר שנסדק ודבקו פסול דבק שברי שופרות כו': </b>נסדק פסול זהו כשנסדק לארכו אבל אם נסדק לרחבו אם נשתייר מארכו לאחר מקום הסדק שיעור של שופר והוא כדי שיאחזנו בידו ויראה לכאן ולכאן הוא כשר. ואם ניקב יש בו דינים והם כי הוא צריך לסתום הנקב אם סתמו במינו ונשאר ממנו רובו שלם בלי נקב ולא עכבו הנקבים את התקיעה כמו שנזכר כשר ואם סתמו שלא במינו פסול. 
+ו<b>בור</b> הוא חפירה בגוף הקרקע. 
+ו<b>דות</b> מקום גבוה על הארץ מוקף כתלים. 
+ו<b>פיטס</b> כלי גדול מחרס. 
+ועל אותן שהם חוץ לבור אמרו <b>אם קול הברה שמע לא יצא</b> אבל אותן שהיו תוך לבור יצאו ידי חובתן. וצריך התוקע שיכוין להוציא את השומע ידי חובתו ואז יתכוין השומע לשמוע ויצא ידי חובתו ומה שלא התנה בכאן בכוונת משמיע כאילו הוא חזן הכנסת ושליח צבור לפי שעיקר הקדמתו על התקיעה אינה אלא להוציא את הרבים ידי חובתן וכשהוא תוקע להוציא כל השומעין מחובתן מתכוין ולפיכך לא נצטרך אלא כוונת שומע:
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+<b>והיה כאשר ירים משה ידו וגבר ישראל כו': </b>דיבר בכאן כפי מה שאנחנו צריכין בו במה שאנחנו בדרכו וכפי כוונת המסכתא:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>יום טוב של ראש השנה שחל להיות בשבת כו': </b>כבר בארנו פעמים <small>[מ"ש פ"ג ה"ד, שקלים פ"א ה"ג]</small> כי מקדש תקרא ירושלים כולה ומדינה שאר העיירות שבכל ארץ ישראל: והטעם שבעבורו נאסרה תקיעת שופר בשבת גזירה שמא יטלנו בידו ויעבירנו ד' אמות ברשות הרבים כמו שבארנו בלולב לפי שתקיעת שופר אינה מלאכה. 
+ואמרו <b>אחד ביבנה</b> ואחד בכל מקום שיש בו בית דין ר"ל כי אפילו כשיהיו בית דין עוברים ממקום למקום ונתארחו במקום מן המקומות לא על דעת להתיישב שם יש להם לתקוע שם השופר ואין הלכה אלא כמו שזכרנו קודם שאין תוקעין אותו אלא במקום שיש שם בית דין קבוע ואין הלכה כר' אליעזר: 
+
+Mishnah 2
+
+<b>ועוד זאת היתה ירושלים יתירה על יבנה כו': </b>אמרו ועוד יורה כי היה שם מעשה שני מלבד זה שזכר והוא כי בירושלים היו תוקעין כל העם כל זמן שב"ד יושבין במקדש וביבנה לא היו תוקעין אלא בב"ד בלבד כמו שזכרנו ולא נאסור תקיעת שופר על ב"ד בשבת לפי שב"ד זריזין הם ולא יקרם עון בדבר הזה: 
+
+Mishnah 3
+
+<b>בראשונה היה הלולב ניטל במקדש שבעה כו': </b>כבר קדם לך הדבר בזה ההלכה בשלישי מסוכה:
+
+Mishnah 4
+
+<b>בראשונה היו מקבלין עדות החדש כל היום כו': </b><b>אמר ר"י בן קרחה ועוד זאת התקין כו': </b>נתקלקלו הלוים בשיר ענינו שלא אמרו שירה כלל שלא ידעו אם היה חול ואין שם עדים שיעידו על הראייה או אם הוא קדש ועוד יבאו העדים בסוף היום כי על כל פנים צריך שירה על כל קרבן כמו שיתבאר במקומות ועת המנחה הוא עת הקרבת תמיד שבין הערבים ואחר שמקריבין אותו לא היו מקריבין אחריו שום דבר כמו שמבואר בחמישי מפסחים. 
+ו<b>מקום הועד</b> הוא מקום הידוע לקיבוץ ב"ד כדי שיהיה מקום אחד ידוע בלבד ילכו לשם העדים ולא יצטרכו לחזר על מקומות רבים בלי ידועים ומבואר הוא כי כל ב"ד הנזכר בזה הענין ר"ל שיהיו סמוכין בארץ ישראל כמו שנבאר בסנהדרין: 
+
+Mishnah 5
+
+<b>סדר ברכות אומר אבות וגבורות וקדושת השם כו': </b>אמר השם בראש השנה [ויקרא כג] זכרון תרועה ובאה הקבלה זכרון אלו זכרונות תרועה אלו שופרות ועוד אמר [במדבר י] והיו לכם לזכרון לפני אלהיכם אני ה' אלהיכם ובאה הקבלה כי מה שהחזיר אלהיכם בנין אב כל מקום שנאמר זכרונות ושופרות יהיו מלכיות עמהן ומן הראוי להקדים המלכיות ואחריהן זכרונות ואחריהן שופרות כמו שאמר אמרו לפני מלכיות כדי שתמליכוני עליכם זכרונות כדי שיעלה זכרוניכם לפני לטובה ובמה בשופר והלכה כר' יהודה:
+
+Mishnah 6
+
+<b>אין פוחתין מעשרה מלכיות מעשרה זכרונות כו': </b><b>אין מזכירין זכרון מלכות דשופר של פורענות כו': </b>אלו העשרה ועשרה ר"ל בהם ג' פסוקים מן התורה ג' מן הכתובים שלשה מן הנביאים וא' מן התורה משלים בו ור' יוחנן בן נורי אומר אם אמר אחד מן התורה ואחד מן הכתובים ואחד מן הנביאים יצא. ושיעור מאמר ר' יוסי האמור בכאן כפי מה שנראה מדעתו כך הוא כשם שיצא ידי חובתו אם השלים בתורה כך אם השלים בנביא יצא. 
+ו<b>זכרון</b> ו<b>שופר</b> ו<b>מלכות</b> של פורענות כמו שאמר ויזכור כי בשר המה וגו' [תהלים עח] תקעו שופר בגבעה [הושע ה] אם לא ביד חזקה ובזרוע נטויה וגו' [יחזקאל כ] וכמו כן זכרון יחיד כמו זכרה לי אלהי לטובה [נחמיה יג] אין מוציאין מידי חובה. והלכה כר' יוחנן בן נורי וכר' יוסי: 
+
+Mishnah 7
+
+<b>העובר לפני התיבה בי"ט של ראש השנה כו': </b>לא התקינו זה אלא בעת צרה לפי שהיו שומרין לאותו שהיה מתפלל שחרית שלא יתקע בשופר וכשהיו משלימין התפלה היו השומרים הולכים לדרכם ולפיכך אותו שהיה עובר לפני התיבה להתפלל תפלת מוסף היה תוקע. ואמרו ובשעת ההלל לפי שלא היו קורין הלל לא בראש השנה ולא ביום הכפורים לפי שהם ימי עבודה והכנעה ופחד ומורא מהשם ויראה ממנו ומברח ומנוס אליו ותשובה ותחנונים ובקשה כפרה וסליחה ובכל אלו הענינים אינו הגון השחוק והשמחה: 
+
+Mishnah 8
+
+<b>שופר של ראש השנה אין מעבירין עליו את התחום כו': </b>כבר בארנו לך כי י"ט הוא עשה ולא תעשה כי אמרו שבתון מצות עשה ואמר כל מלאכה לא תעשו ושופר מצות עשה בלבד והעיקר אצלנו לא אתי עשה ודחי את לא תעשה ועשה. 
+ו<b>דבר שהוא משום שבות</b> הוא כמו שיחתוך אותו בסכין. 
+ו<b>משום לא תעשה</b> כמו שיחתוך אותו במגירה שהיא מלאכת חרושת עץ גמורה. 
+ו<b>אין מעכבין את התינוקות מלתקוע</b> ואפילו בשבת ובתנאי שיהיו קרובים להיות גדולים כדי שיהיו יודעים לצאת ידי חובתן כשיבא ראש השנה: 
+
+Mishnah 9
+
+<b>סדר תקיעות שלש של שלש שלש כו': </b>העיקר אצלנו כי תקיעות של ר"ה ותקיעת יובל שוין וכל הכתוב בר"ה נתחייבנו כמותו ביובל וכל מה שכתוב בתקיעת יובל נתחייבנו כמותו בראש השנה וכאלו הכתובים בו כולם נכתבו בכל אחד משני הזמנים וזה למה שאמר השם [ויקרא כה] והעברת שופר תרועה בחדש השביעי וגו' ובאה הקבלה שיהיו כל תקיעות של חדש השביעי זה כזה והעיקר אצלנו כי כל תרועה יש תקיעה לפניה ולאחריה וכן באה הקבלה מניין שפשוטה לפניה תלמוד לומר והעברת שופר ומניין שפשוטה לאחריה תלמוד לומר [שם] תעבירו שופר ונשנית מלת תרועה בר"ה וביום הכפורים ג' פעמים והעברת שופר תרועה שבתון זכרון תרועה יום תרועה יהיה לכם ולפיכך תוקעין ג' תרועות ושתי תקיעות לכל תרועה כמו שנתננו העיקר ואלו הם הט' תקיעות שנתחייבנו בהם בר"ה וביום הכפורים. 
+ואמר <b>שיעור תקיעה כג' תרועות</b> ר"ל כי שיעור כל התקיעות הוא כשיעור כל התרועות והם ג' ומפני זה אנו תוקעין היום תקיעות הרבה כמו שהוא נראה לעין לפי שנתחדש לנו ספק אם התרועה הנזכרת בתורה היא אותה שאנו קורין היום תרועה והיא כמו יללה או אם ג' שברים היא התרועה או אם שם תרועה נופל על שני מינים ולפיכך אנו תוקעין תשר"ת תש"ת תר"ת ג' פעמים ומפני מה אין אנו תוקעין תרש"ת לפי שמצינו אומר בתרגום תרועה יבבא וכתיב [שופטים ה] בעד החלון נשקפה ותיבב. ומן הידוע כי האדם כשתמצאנו תלאה הוא מתאנח תחלה כמו ג' שברים ואח"כ ירים קולו בדמות תרועה: 
+ואמרו <b>תקע בראשונה</b> ענינו כי כשתקע תקיעה הראשונה שהיא קודם התרועה והאריך בה זמן ואח"כ הריע ואח"כ תקע תקיעה שניה והאריך בה זמן כמו שהאריך בראשונה כדי שתעלה לו לפי דעתו אותה תקיעה לשתי תקיעות אחת לתשלום בבא הראשונה ואחת לתחלת בבא שניה ואמר בכאן שלא תעלה לו אלא בתקיעה אחת בלבד. 
+ורצה באמרו <b>מי שבירך</b> כמו מי שהתפלל כי התפלה הם תשע ברכות שקדם זכרם והם ג' ראשונות ומלכיות וזכרונות ושופרות ושלשה אחרונות. 
+ואמרם <b>כשם ששליח צבור חייב</b> ר"ל חייב בברכות ומחלוקת רבן גמליאל וחכמים אינו בתפלת ר"ה בלבד אבל המחלוקת בכל התפלות כולם כי חכמים אומרים כשם ששליח צבור אינו יוצא ידי חובתו אלא בתפלת עצמו כך כל יחיד ויחיד אינו יוצא ידי חובתו אלא בתפלת עצמו ורבן גמליאל אומר כי בתפלת שליח צבור יוצא ידי חובתו היודע להתפלל ומי שאינו יודע והלכה כרבן גמליאל בתפלת של ר"ה ושל יוה"כ בלבד לפי שהתפלות ארוכות בשני ימים אלו: 
+<small>סליק פירוש המשניות להרמב"ם ממסכת ראש השנה</small> 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Shabbat/Hebrew/Vilna edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Shabbat/Hebrew/Vilna edition.txt
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+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Shabbat/Hebrew/Vilna edition.txt	
@@ -0,0 +1,663 @@
+Rambam on Mishnah Shabbat
+רמב"ם על משנה שבת
+Vilna edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה שבת
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>יציאות השבת שתים שהן ד' בפנים ושתים שהן ד' בחוץ כו':  </b>קודם שאתחיל בפירוש אקדים ההקדמות שהאדם צריך לעמוד עליהם ואז יתבארו עניני זאת המסכתא והמסכתא אשר אחריה ומהם כי שנוי המקומות בדיני השבת ארבעה והם הנקראים רשויות שבת. אחד מהם נקרא רשות הרבים והוא מקום שידרכו בו כל העם כלם ובתנאי שיהיה בלי קירוי ושיהיה רחבו שש עשרה אמה או יותר ושלא יהיה תוך דלתים או חומת מדינה כי המדינה כשהיא מוקפת חומה ודלתותיה נעולות אינה רשות הרבים אבל יש לה דינין עוד נבארם בפרק חמישי ממסכת עירובין ואולם כי רשות הרבים הוא כמו המדברות היערים והדרכים המפולשין להם. והשני רשות היחיד והוא המקום שאין דורכין בו רבים והוא שיהיה גבהו עשרה טפחים וארכו ארבעה טפחים ורחבו ארבעה טפחים או יותר על אלו השיעורים אבל אם היו פחות מאלו השיעורים ברוח מן הרוחות השלשה אינו רשות היחיד ואין חלוק בין שיהיה עמוד עומד בשטח הארץ בזה השיעור או חפירה בארץ שיהיה לה אורך רוחב ועומק כאשר התנינו או מקום מוקף בארבעה כתלים כמו הבתים והדיורין הכל יקרא רה"י ובתנאי שיהיה גובה הכתלים עשרה טפחים כמו שבארנו והחלל ביניהם ד' על ד' או יותר. והשלישי הוא הנקרא כרמלית והוא המקום אשר לא נשלמו בו תנאי רשות הרבים ולא תנאי רשות היחיד וגדרו כאשר אומר והוא כי כל מקום שיהיה בו ד' טפחים באורך וד' טפחים ברוחב או יותר וגבהו שלשה טפחים הוא כרמלית בין יהיה חפירה בארץ או עמוד עומד על שטח הארץ הכל שוה אלא אם יהי' העמוד עומד גבוה ט' טפחים בצמצום אז יקרא רשות הרבים כי בני אדם יניחו עליו חפציהם ויסתייעו בו בנשאם משאות על כתפיהם אבל אם הוא פחות מט' טפחים עד שלשה הוא כרמלית וכן אם הוא יותר מט' עד י' אם הגיע לעשרה טפחים אז יהיה רה"י לפי שנשלמו בו תנאיו ואם הוא גם כן פחות משלשה טפחים הוא רשות הרבים לפי שהעיקר אצלנו בכל התורה כל פחות משלשה כלבוד דמי אבל זה בתנאי שיהיה במקום ארבעה טפחים אורך וארבעה טפחים רחב לפי שהעיקר אצלנו אין כרמלית פחותה מארבעה וגם כן המקומות שיש להם שלשה כתלים והרוח הרביעית ממול רשות הרבים הם כרמלית ובתנאי שיהיה בו ד' על ד'. והרביעי מקום פטור והוא בכל מקום שיהיה בגבהו יותר משלשה טפחים ואפי' עד לרקיע ורחבו פחות מזה השיעור זה יקרא מקום פטור ואפי' יהיה ארכו ד' טפחים ורחבו ד' טפחים פחות רוחב שיעורה וגבהו משלשה טפחים עד לרקיע הרי זה מקום פטור ואין הפרש בכאן בין שיהיה עמוד עומד על שטח הארץ או חפירה בארץ יהי' בהם זה השיעור אלא אם היה בגובה העמוד העומד ט' טפחים בצמצום שהוא רשות הרבים מן הטעם שאמרנו ולא נחוש לארכו ולרחבו: ודיני אלו הרשויות כך כי רה"י ור"ה מי שיוציא מאחד מהם לאחר בשבת יתחייב סקילה אם הוא מזיד או חטאת אם הוא שוגג לפי שהיא מלאכה מכלל אבות מלאכות כמו שנבאר ומי שיוציא מאחד מהם לכרמלית או מכרמלית לאחד מהם יתחייב *מלקות אם הוא מזיד ואם הוא שוגג אינו חייב כלום לפי שאין בכל המצות שיש לנו מצוה יתחייב בה השוגג מלקות אלא שפחה חרופה בלבד שהוא לוקה אפילו על השגגה כאשר נבאר במקומו. אבל מקום פטור מותר להוציא ממנו לכל אחד מהג' רשויות ומהם אליו וזה מותר לכתחלה ולכך נקרא מקום פטור. ומפני זה נקראת כרמלית לדמותו כאשה האלמנה שאינה בתולה ולא בעולת בעל כמו כן אלו הרשויות אינם רשות הרבים ולא נשלמו בהם תנאי רשות היחיד ויהיה אמתת השם כארמלית ודע כי כל יציאה היא ג"כ הכנסה בהיקש אל המקום שהוציאו אליו החפץ וכל הכנסה היא גם כן יציאה בהיקש אל המקום שהוציאו ממנו החפץ אלא שמנהג המשנה לקרות טלטול הדבר מרה"י לרה"ר הוצאה ועקירת דבר מרה"ר לרה"י הכנסה ועל זה המנהג יאמרו מכניס ומוציא בכל זה הענין. ודע כי בכל מקום שאמרו בזו המסכתא פנים וחוץ רצונם בזה רה"י ורה"ר. וכל מה שאמרו בו חייב הוא סקילה אם הוא מזיד או קרבן חטאת אם הוא שוגג. וכל מה שאמרו בו פטור באיזה דבר שיהיה ממשפטי השבת רוצה לומר פטור מן המיתה ויתחייב מלקות בהכרח אם הוא מזיד אלא בהלכות ידועות שאמר בהם פטור על דרך שתוף הלשון ואף על פי שהוא מותר ועוד נעורר עליהם כשנזכרם. ומפני מה אמר העני ובעל הבית ולא אמר איש אחד עומד ברשות הרבים ואיש אחד עומד ברשות היחיד. זה היה לאחוז דרך קצרה לפי שהיה צריך לומר האיש העומד ברשות הרבים במקום אמרו עני אם כן תורה לנו מלה אחת כל הענין כמו שיורו ד' מלות. ומה שחייבו להתחיל בדין ההוצאה מרשות לרשות ואם היא מנויה בסוף אבות מלאכות (פ"ז דף ע"ג.) רוצה לומר המוציא מרשות לרשות לפי שזאת המלאכה היא נמצאת תדיר ובה יכשלו בני אדם על הרוב לפי שאינם צריכים בה לכלום. וטעם שני ללמדנו שהיא מלאכה אע"פ שהנראה ממנה אינה מלאכה על כן הקדימה להזהיר עליה לפי שהיא מדרשה אתיא כמו שיתבאר. והטעם שהצריכו לומר יציאות השבת ולא אמר הכנסות השבת כי כל יציאה היא הכנסה כאשר בארנו. ועוד כי אחז דרך המקרא כי המוציא מרשות לרשות למדנו אותן מדברי ה' יתברך שאמר (שמות ל״ו:ו׳) איש ואשה אל יעשו עוד מלאכה לתרומת הקדש ויכלא העם מהביא למדנו כי הבאתם מה שהיו מביאים תקרא מלאכה והיו מביאים מאהליהם למחנה לויה והיה מרשות היחיד לרשות הרבים והיא הוצאה כמו שבארנו ולפיכך אמר יציאות שבת. ואם תקשה ותאמר מפני מה נאסרה ההכנסה מאחר שלא למדנו מן המקרא אלא ההוצאה. זאת הקושיא כבר הקשוה בגמרא (דף צו:) ואמרו מכדי גמרא הוא מה לי הכנסה מה לי הוצאה ענין גמרא בכאן הוא דבר תורה עליו הסברא לפי שענין הכנסה והוצאה אחד כאשר בארנו זהו מה שראינו להקדימו בזה המקום. ואני עתה אתחיל לפרש ואומר: 
+<b>שתים </b>שהן ארבע בפנים ושתים שהן ארבע בחוץ רוצה בזה שהם שני מינים הכנסה מרשות הרבים לרה"י והוצאה מרשות היחיד לרשות הרבים ויהיו באלה השני מינים ח' חלקים ד' תלויות באדם העומד ברשות הרבים וד' תלויות באדם העומד ברשות היחיד וזהו ענין אמרם ארבע בפנים וארבע בחוץ. והארבע מינים התלוים בבעל הבית חייב בשתים מהם ופטור בשתים וגם כן הארבע התלוים בעני כפי לשון המשנה. והעקרים שנבנית זאת המשנה עליהם שלשה וכשתדעם ותבינם תדע מאיזה דבר דנו על בעל הבית פעם חייב ופעם פטור וכמו כן העני. האחד מהם כי לא יתחייב אדם מיתה אם הוא מזיד או חטאת אם הוא שוגג על הוצאתו מרשות לרשות עד שיעקר החפץ מרשות הרבים ויניחנו ברשות היחיד או להפך אבל אם עקר מרשות היחיד ולא הניח ברשות הרבים או הניח ולא עקר פטור הוא. והעיקר השני כי כשיתחיל אדם מלאכה בשבת ולא גמר אותה ובא אדם אחר וגמר אותה מלאכה בענין שאילו גמר אותה הראשון היתה מלאכתו גמורה שניהם פטורים לפי שהמלאכה נגמרה משניהם ולא עשה אחד מהם מעשה גמור וזה מה שאמר הגמרא (דף צג.) יחיד העושה אותה חייב שנים פטורין והרמיזה על זה מאמר השם יתברך בעשותה אחת ואמרו העושה את כולה ולא העושה מקצתה. והדמיון על זה אם כתב שמעון א' ביום השבת וכתב ראובן ב' אעפ"כ שנגמר השם משניהם יחד וזהו שתי אותיות והוא שיעור הכותב אעפ"כ שניהם פטורין: והעיקר השלישי כי לא יתחייב העוקר מרשות והניח ברשות אחר עד שיעקור ממקום שיהיה בו ד' על ד' ויניח גם כן במקום שיהיה בו ד' על ד' או למעלה מזה כי מה שהוא פחות מזה השיעור לא יניחו בו כי החפצים המונחים לא יתקיימו אלא אם יהיו אותן החפצים דקים. ולפי שיד האדם יניחו בו החפצים הגדולים ומה שיש בה מתכונת הקבוץ והפשוט והאחיזה מפני זה נחשוב אותה כאילו היא מקום שיש בו ד' על ד' ולפיכך מי שנתן דבר ביד אדם כאילו הניחו בארץ במקום שאותו האדם יושב עליו. ולפי שהיו אלו עקרים ידועים באמתת הקבלה אמר כי כשנתן העני לתוך ידו של בעל הבית העני חייב לפי שעקר מרשות הרבים והניח ברשות היחיד וג"כ כשלקח העני מיד בעל הבית והוציא העני חייב ולפי שעקר מרשות היחיד והניח ברשות אחר לפי שכבר נתתי לך עיקר כי כל מה שיבוא ביד האדם כאילו הונח בארץ במקום שהוא שם אותו האדם ואם הכניס העני את ידו ונטל בעל הבית מתוכה שניהם פטורין לפי שהאחד עקר מרשות הרבים והוא העני והשני הניח ברשות היחיד והוא בעל הבית וגם כן אם נתן בעל הבית דבר ביד העני והוציאו העני שניהם פטורים לפי שבעל הבית עקר מרשות היחיד והעני הניח ברשות הרבים אלו הן ארבע בחוץ. ועל זה החלוק בעצמו זאת הסברא גם כן מארבע שבפנים. ואם יקשה עליך מאמרו ארבע בחוץ מפני מה יחס ארבע מינים אלו לעני ואמרנו שהם תלוים בו והוא אינו מתחייב אלא בשתים מהם בלבד כמו שבארנו לפי כי השנים הנשארים יחוסם אליו כיחוסים לבעל הבית לפי ששניהם פטורין. זה מבואר ואינו קשה כי העני הוא שפשט ידו לפנים ולפיכך ייחס הפעולה לו והיו הארבעה מינים תלוים בו אף על פי שהחיוב לו ולבעל הבית בשנים מהם שוים וכן התשובה באמרו ארבע בפנים כי בעל הבית פשט ידו לחוץ וייחס לו הפעולה אף על פי ששניהם פטורין. וכבר הודעתיך בפתיחת דברי כי כל מקום שיאמרו בהלכות שבת פטור ר"ל פטור מן המיתה וחייב מלקות וזאת היא כוונתם באמרם פטור אבל אסור אלא מקומות שייעדנו להעיר עליהם כשיזכרו ומאותן המקומות אמרו בכאן העני חייב ובעל הבית פטור כי בעל הבית אינו חייב כלום לפי שלא עשה מעשה רוצה לומר שלא פשט ידו אלא שנשא חפץ ונשאר כמו שהיה כלומר לא עקר ולא הניח וגם (כן) אמרו העני פטור שהוא פטור לגמרי לפי שהוא גם כן לא עקר ולא הניח אבל אמרו שניהם פטורין הוא פטור אבל אסור לפי שכל אחד מהן עשה מקצת מעשה כמו שבארנו: 
+
+Mishnah 2
+
+<b>לא ישב אדם לפני הספר סמוך למנחה עד שיתפלל כו':  </b>ספר ידוע. ובורסקי המקום שמעבדין בו העורות. וזאת המנחה הנזכרת בכאן רוצה לומר אפי' מנחה גדולה כ"ש מנחה קטנה שעונתה קצרה כמו שבארנו במסכת ברכות. והטעם במניעת התספורת קרוב לשעת התפלה שמא ישבר הזוג או גזירה שיארע דבר בכלי מכלי התספורת אחר שהתחיל להסתפר ויצטרך לתקן הכלי ובין כך תעבור עונת התפלה. והטעם במניעת הכנסת המרחץ גזירה שמא יתעלף. והטעם במניעת הכנסת בית העבוד אפילו לראות העורות בלבד גזירה שמא יארע בהם שום פסידא וישלח ידו להניעם וימשך במלאכתו ותעבור שעת התפלה. והטעם במניעת האכילה ואפי' דבר מועט לפי שהם היו שותים בתוך האכילה ומנעו הכל גזירה שמא ימשך באכילה ובשתיה ותעבור עונת התפלה. וכמו כן אין דנין סמוך לשעת תפלת מנחה ואפילו בגמר הדין ושמעו טענות בעלי הדין ונשאו ונתנו הדיינין בדבר ולא נשאר אלא גמר דין בלבד אין ראוי לדיין לפסוק הדין סמוך לשעת התפלה גזירה שמא יראה לדיין דבר חדש בדין ויצטרך להתחיל בדין מתחלתו וישאל טענות מבעלי הדין שנית וימשוך הדבר ותעבור השעה אבל אם התחילו בדין אין מפסיקין בו עד שיגמור: ומה שאמרו מפסיקין לקריאת שמע ואין מפסיקין לתפלה אינו רוצה בזה שהדין מפסיקין לק"ש ואינו מפסיק לתפלה אבל פירוש הענין כי כשבני אדם קורין בתורה והגיע זמן ק"ש מפסיקין וקורין ק"ש ואם הגיע שעת התפלה אין מפסיקין אבל בדין אם התחילו אין מפסיקין בשום פנים וכן אם התחיל בתספורת או באכילה או במרחץ או בהכנסת הבורסקי לא יפסיק כלל. וגדר זמן התחלת התספורת משישים הבגד הידוע אצל הספרים על כתפיו ויכין עצמו לתספורת ונקרא בלשון חכמים מעפורת. והתחלת המרחץ משיפשוט בגדו הסמוך לבשרו. והתחלת הבורסקי משיחגור חגורו ויתחיל להניע בעורות. וזמן התחלת האכילה משיטול ידיו. וזמן התחלת הדין משיסדרו סדר ישיבתם וישבו לדין ואם סדרו ישיבתם מתחלת היום ונמשכין בדין משיתחילו בעלי דין לטעון טענותיהם.וזאת המשנה דברה בחסידים גדולים לומדי תורה תמיד כר"ש בן יוחאי וחביריו אבל חכמי הגמרא אמרו שהיו מפסיקין בין לקריאת שמע בין לתפלה כל שכן זולתם. ומפני מה באה זאת המשנה בכאן ואין בא מענין שבת כלום זה היה לשני טעמים האחד שהוא מכלל י"ח דבר שגזרו בו ביום כאשר נבאר לפנים. והשני שהוא דומה למשנת לא יצא החייט במחטו שהוא מענין השבת ולפי שהיה צ"ל לא יצא החייט במחטו אמר כל הדומין לו מן הגזרות. והטעם שהקדים זאת המשנה על לא יצא החייט הוא בספק ואולי על זה הסדר היו הגזרות באותו היום: 
+
+Mishnah 3
+
+<b>לא יצא החייט במחטו סמוך לחשכה שמא ישכח ויצא כו':  ואלו מן ההלכות שאמרו בעליית חנניה בן חזקיה בן גרון כו': @22(דף יג ע"ב) </b>חייט שם ידוע לאומן התפירה: ומחט שם כלי התפירה: ולבלר הסופר: וקולמוס ידוע.וזה גזירה שמא ישכחו: ולא יפלה את כליו רוצה לומר להסיר הכנים מבגדיו גזירה שמא יתקן הנר ואפילו היה הנר בתכלית הגובה: וכן אסור לקרות לאור הנר אלא אם יש עמו אדם אחר לשומרו שלא יתקן הנר: החזן רואה זהו שהתירו למלמד תינוקות ליקת בידו ספר ולראות לאור הנר תחלת הפרשה שהוא רוצה להתחיל עם התלמידים שתי מלות או שלש לפי כי בזה השעור לא יטעה שיתקן הנר ואחר שיראה תחלת הפרשה יניח הספר ויתננו לתלמידים ויקראו בו לאור הנר לפי שהוא שומר אותם: ואין ראוי למלמד שיקרא עם התלמידים בספר לאור הנר וזהו ענין אמרו אבל הוא לא יקרא. ומה שחייבנו להרשות לתלמידים לקרא לאור הנר והרב שישמרם ולא הרשינו לרב שיקרא וישמרוהו התלמידים לפי שהוא מושל עליהם והם אינם מושלים עליו ומוראו עליהם: מפני הרגל עבירה כלומר שלא ירגילו עצמם הזב והזבה באכילתם יחד ושמא בתוך האכילה יחשוב ויסתכל בה ויבא עליה והיא בכרת מלשון התורה ולפיכך אסרו אכילת הזב עם אשתו הזבה יחד אע"פ ששניהם טמאים:
+
+Mishnah 4
+
+וחנניה בן חזקיה בן גרון ז"ל מבעלי החכמה וגדול בדורו ונסתפקו חכמי דורו בספר יחזקאל והוא נער חצנו לפרש ענינו ונתיחד בעלייה לחבר הפירוש והיו החכמים ע"ה מבקרין אותו תמיד והוא מתעסק באותו חבור ופעם אחת בקרו אותו ונתקבץ שם קבוץ גדול מתלמידי שמאי ובית הלל ולא נשאר באותו הדור מי שהיה ראוי להוראה שלא היו באותו מעמד ונמנו והיו בית שמאי יותר והשם אמר אחרי רבים להטות (שמות כ״ג:ב׳) כאשר נתננו העקר בפתיחת חבורנו זה ובית שמאי כולם הסכימו על אלה הגזירות הי"ח דבר באותו היום ויהי כן וגזרו י"ח דבר ועוד הסכימו ב"ש וב"ה באותו היום בי"ת הלכות ולא היה ביניהם מחלוקת אפי' באחת ונחלקו בי"ח הלכות ולא נמנו עליהם לדעת הרבים ואולי נמנו ורבו ב"ה כי אולי היה א' מתלמידי שמאי סובר כדעת ב"ה או מתלמידי בית הלל סובר כדעת בית שמאי ואמרם אלו מהלכות שאמרו ר"ל שהם מן ההלכות שהסכימו עליהם ולא נפל בהם שום מחלוקת. וזה מספרם. יציאות שבת שתים שהן ארבע בפנים ושתים שהן ארבע בחוץ והם שמנה דינין וכבר הקדמתי מחלקותם. והט' לא ישב אדם לפני הספר. והי' ולא למרחץ. והי"א ולא לבורסקי. והי"ב ולא לדון. והי"ג ולא לאכול. והי"ד ולא יצא החייט במחטו. והט"ו והלבלר בקולמסו. והי"ו ולא יפלה את כליו. והי"ז ולא יקרא לאור הנר. והי"ח לא יאכל הזב עם הזבה: אבל השמנה עשר דבר שגזרו בו ביום אני אמנה אותם לך מבלי מפורשות לפי שכולם יתבארו במקומן מן המשנה. הראשונה האוכל אוכל ראשון. ב' האוכל אוכל שני. ג' השותה משקין טמאים. ד' הבא ראשו ורובו במים שאובין. ה' טהור שנפלו על ראשו ועל רובו שלשה לוגין מים שאובין. ו' הנוגע בספר. ז' הידים. ח' האוכלים והכלים. ט' המניח כלי תחת הצנור. י' כל המטלטלין מביאין את הטומאה בעובי המרדע. י"א הבוצר לגת הוכשר. י"ב גדולי תרומה. י"ג מי שהחשיך לו בדרך. י"ד פת נכרים. ט"ו שמנם. י"ו יינם. י"ז יחוד בנותיהם. י"ח שיהא תינוק כותי מטמא בזיבה: והי"ח הלכות שנחלקו בהם באותו היום יתבארו בזה הפרק. הא' אין שורין דיו. ב' סממנין. ג' כרשינין. ד' אונין של פשתן. ה' צמר ליורה. ו' מצודות חיות. ז' מצודות עופות. ח' מצודות דגים. ט' אין מוכרין לנכרי. י' אין טוענין עמו. י"א אין מגביהין עליו. י"ב אין נותנין עורות. י"ג ולא כלים לכובס נכרי. י"ד לא ישאילנו. ט"ו לא ימכור לו. י"ו לא ילוהו. י"ז לא יתן לו במתנה. י"ח לא ישלח אגרות: ונשוב להשלים פירוש זאת ההלכה ומה שאמר כיוצא בו כשאמר לא יאכל הזב עם הזבה לפי שזה הדין יצא מענין המסכתא: וכשאמר לא ישב אדם לפני הספר והסמוך לו ממה שאינו מענין השבת זה הוא מפני טעם והטעם הוא כי לא ישב אדם ושאר המאמר כולו בכולם אנו חוששין הכנסת שום עת כמו לא יצא החייט במחטו שאנו חוששין בו ג"כ הכנסת עת אבל לא יאכל הזב עם הזבה אין לחוש בו הכנסת עת ולפיכך אמר כיוצא בו ענינו שזה דומה לזה דמיון בלי חוק. ופנים אחרים והוא כי לא ישב אדם וכו' לא קדמו דבר מן הענין שיאמר בו כיוצא בו אבל לא יאכל הזב עם הזבה קדמהו דבר מן הענין לפיכך ראוי שיאמר בו כיוצא בו: ופירוש לבקרו ידוע והיא מלה עברית צחה לא יבקר בין טוב לרע (ויקרא כ״ז:ל״ג) לא יבקר הכהן (שם יג): 
+
+Mishnah 5
+
+<b>ב"ש אומרים אין שורין דיו וסממנים וכרשינים כו':  </b>שורין ידוע: ודיו שם לדבר שכותבים בו: ואמרו בכאן שורין דיו ענינו שלא ישרו עירוב סממני הדיו: וסם הוא שם איזה עיקר שיהיה ממיני העקרים ובלשון רבים סממנין: וכרשינין הכוסמת לפי שבתחלה שורין אותה ואח"כ מאכילין אותה לשוורים: 
+
+Mishnah 6
+
+<b>ב"ש אומרים אין נותנין אונין של פשתן לתוך התנור כו':  </b>אונין ערב המטוה: שיהבילו בכדי שיעלה מהם ההבל ושם האור בלשון חכמים הבל וכן מנהג מבשלי המטוה להחם התנורים ולהשליך בהם מטוה הפשתים אחר שרייתו במים ואפר ויכסוהו בבגדים עד שיתלבן: ויורה קדרת צבע ואין מודים בזה ב"ה אלא בשני תנאים האחד שתהיה יורה עקורה ולא תהיה תחתיה אש שמא יחתה בגחלים והשני שתהיה היורה טוחה כלומר פיה סתום גזירה שמא יניע הצבע בשבת: ופירוש לקלוט את העין שיקבל את הגוון והענין שיתחיל להצטבע: 
+<b>ב"ש אומרים אין פורשין מצודות חיה ועופות ודגים כו':  </b>זה הפירוש מובן בעצמו: 
+
+Mishnah 7
+
+<b>בית שמאי אומרים אין מוכרין לנכרי כו':  </b>טוענין עמו הגבהת המשא עמו ע"ג הבהמה: ומגביהין עליו הגבהת המשא על גבו: וענין מקום קרוב שיגיע הנכרי לביתו ומקום ישיבתו קודם הכנסת שבת וב"ה אומרים כדי שיצא מפתח ביתו בלבד: 
+
+Mishnah 8
+
+<b>ב"ש אומרים אין נותנין עורות לעבדן כו':  </b>עבדן מעבד העורות. וכובס הוא מכבס יריעות בגדי פשתן ונקרא בלשון חכמים קצר וג"כ בלשון ערבי קצא"ר: 
+
+Mishnah 9
+
+<b>אמר רשב"נ נוהגים היו בית אבא שהיו נותנין כלי לבן כו':  </b>הבגדים הלבנים הם צריכין כבוס יותר מן הבגדים הצבועים אבל הבגדים הצבועים מותר לתתם לכובס ואפילו ערב שבת ואפי' לרבן שמעון בן גמליאל ואין הלכה כמותו אלא כבית הלל שהתירו לתת איזה בגד שיהיה לכובס עם השמש ובלבד שיפסוק עמו השכר: וקורת בית הבד היא קורת הבד והענין כי אבן הגת יורידו אותו על הזיתים ויניחו אותו והם נסחטין ומתמצין כל השבת וג"כ יסבבו החבלים על הענבים הדרוכים כדי שיתמצו ויזובו כל השבת: ועגול שם כל דבר עגול אצלם. ומותר לעשות כל זה עם חשכה: 
+
+Mishnah 10
+
+<b>אין צולין בשר בצל וביצה אלא כדי שיצולו מבעוד יום כו':  </b>חררה חלה: וקרמו פניה כלומר שקרמו וקפאו פני החררה שהם כלפי אויר התנור: ורבי אליעזר סבר כי אפי' לא נשאר מן היום אלא כדי שיקרמו פניה הדבקים בחרס התנור שהם קופאים קודם מן הפנים שהם כלפי אויר התנור. ואין הלכה כרבי אליעזר:. ואמרו כדי שיצולו בכדי שיהיו ראוין לאכילה אע"פ שלא נשלם בשולם: 
+
+Mishnah 11
+
+<b>משלשלין את הפסח בתנור עם חשכה כו':  </b>משלשלין תולין עם חשיכה כשיחול ארבעה עשר בניסן ערב שבת ולא נגזור שמא יחתה בגחלים כדי למהר הבשול כי בני חבורה זריזין הן: ופי' מאחיזין את האור מדליקין או מבעירין והעיקר מאחיזין את האור ומדורה כמו יוקדה או יקוד: ובית המוקד מפורש במסכת תמיד והיא לשכה שהיו קוראין אותה לשכת בית המוקד והיתה שם מדורת אש בוערת תמיד ולפיכך נקראת אותה לשכה בית המוקד והצורך אליה כי ידוע בקבלה שאי אפשר בלי הבערת אש על המזבח בכל יום ואע"פ שהיה שם אש מן השמים והוא אמרם מצוה להביא אש מן ההדיוט והתירו להדליק האש בראשי העצים באותה מדורה עם חשכה ולא נחוש שישלח ידו לדחות את העצים לגבי האש כדי שתגמור הבערתן כיון שנכנסה שבת ולא נגמרה הבערתן לפי שהכהנים זריזים הן אבל בשאר מקומות אין עושין מדורה אלא בכדי שיצת האור ברובו וכן אמרו כדי שיצת האור ברובן קודם הכנסת שבת ויוודע זה כשתהא שלהבת עולה מאליה מבלי סיוע ונפיחה והבאת עצים דקין תחתיה ואין הלכה כרבי יהודה שאמר שיאחז האש בראשי הפחמין עם חשכה ואינו צריך לרובן: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>במה מדליקין ובמה אין מדליקין כו':  </b>לכש הצמר המתהוה באילן הארז: חוסן הפשתן שאינו מנופץ: וכלך הוא המשי: פתילת האידן כמין צמר המתהוה במין ממיני העץ: פתילת המדבר עלי עשב שגודלין אותן ומדליקין בהם: ירוקה שעל פני המים כמין צמר המתהוה בצידי הספינות כשמאריכין ימים במים. וכאשר השלים המשפט בפתילות שאסור להדליק בהם בליל שבת התחיל לזכור השמנים שאסור להדליק בהם בליל שבת: זפת ידוע: שעוה ג"כ ידוע והוא הדונג: שמן קיק הם זרועי עשב שמנים ונקראים בערבי כרו"ע והשמן הזה הוא עב ביותר: שמן שריפה הוא שמן תרומה שנטמאת ונקראת כן לפי שאינה מותרת באכילה ואינו ראוי אלא לשריפה כאשר בארנו במסכת תרומות בפרק אחרון וטעם איסור ההדלקה באלו הפתילות הוא לפי שהאש אינו אוחז בהן וכמו כן אלו השמנים אינם נמשכים אחר הפתילה המשכה יפה ובכן יהיה אור הנר חלוש וחשוך ויניחנו ויצא וזה אסור לפי שהעיקר אצלנו הדלקת נר בשבת מצוה [<small>צ"ל</small> חובה <small>וכן הגיה התוי"ט</small>]. וטעם איסור שמן שריפה הוא ביום טוב שחל להיות ערב שבת והדלקת הנר היא אינה אלא מבעוד יום נמצא שורף שמן שריפה בי"ט והוא אסור כי אין מותר לשרוף קדשים שנתחייבו שריפה משום טומאה או משום דבר אחר בי"ט לפי שלא התיר השם יתברך בי"ט אלא אוכל נפש בלבד ואמר והנותר ממנו עד בקר באש תשרפו ואמרו בא הכתוב ליתן לו בקר שני לשריפה רוצה לומר שישרף ממחרת י"ט לא ביום טוב. והלכה כחכמים. ולשון התוספתא כל אלו שאמרנו אין מדליקין בהם בשבת אבל עושין מהן מדורה בשבת בין להתחמם כנגדה בין להשתמש לאורה בין על גבי קרקע בין על גבי מנורה ולא אסור אלא לעשות פתילה לנר: 
+
+Mishnah 2
+
+<b>אין מדליקין בשמן שריפה ביום טוב כו':  </b>כבר בארנו הטעם מפני מה אסרו הדלקת שמן שריפה בי"ט: עטרן ידוע והוא יוצא מן העץ שיוצא ממנו הזפת ואסרו אותו מפני שריחו רע: שומשמין ידוע והוא זרע דק מתוק: ושמן אגוזים ג"כ ידוע: גם כן צנונות פקועות בלשון ערבי עלק"ס ועלק"ס בלשון עברי לענה: נפט הוא ממין זפת אלא שהוא לבן: והלכה כחכמים אלא בשני שמנים שאסור להדליק בהם בשבת האחד שמן אפרסמון וזה למעלתו שמא יסיך ממנו ואסור לנו למעט דבר מן השמן שבנר לפי שהוא מקרב זמן כבויו והעיקר אצלנו גרם כבוי אסור והשמן השני הוא הנפט הלבן שאסור להדליק בו מפני שהוא עף ושורף ולפיכך יברח ממנו ויצא: 
+
+Mishnah 3
+
+<b>כל היוצא מן העץ אין מדליקין בו אלא פשתן כו':  </b>טומאת אהלים הוא שיטמא האהל עצמו במת שמת בתוכו ואמר השם יתברך והזה על האהל ואמרו חכמים למד על האהל שהוא טמא במת ואין כל אהל נטמא במת כי אם יהיה האהל מעצים או מאבנים או בנוי מטיט אינו מטמא אבל מטמא האהל אם הוא מדבר ארוג או מעורות כמו שיתבאר בפרק כ"ז ממסכת כלים כי אין לנו דבר יוצא מן העץ ויטמא כשהוא אהל המת אלא הפשתים בלבד וידענו זה ממאמרו בטומאת מת והזה על האהל ואמר במשכן ויפרש את האהל על המשכן וכבר דעת כי אהל המשכן היה מיריעות פשתים ויריעות שער ארוגות ומעורות וכל זה לשון תורה וקריאת הפשתים עץ הוא לשון התורה באמרה ותטמנם בפשתי העץ. ופי' קפלה גדלה: ופי' הבהבה חרכה באש: ועוד יתבאר לך בפ' כ"ז ממסכת כלים כי הבגד כשיש בו ג' אצבעות על ג' אצבעות או יותר על זה שהוא נטמא במת וכמו כן מטמא בנגעים ואם הוא פחות מג' אצבעות על ג' אצבעות הוא טהור ואינו מטמא בשום דבר ממיני הטומאות וזו החתיכה של בגד שקפלה ועשה ממנה פתילה שבה נחלקו בכאן היא ג' אצבעות על ג' אצבעות מצומצמות וכשקפל זה הבגד ועשה ממנו פתילה רבי אליעזר אומר כי אותו הקפול לא חסר ממנה דבר והיא מטמאה בנגעים ובמת כמות שהיתה קודם הקפול ורבי עקיבא סובר כי אותו הקפול הפסידה ובטלה מתורת כלי ולפיכך אינה מטמאה בנגעים ולא במת וטעם המחלוקת שביניהם בהדלקת הפתילה הנזכרת בשבת הוא גזירת יום טוב שחל להיות ערב שבת וטעם מחלוקתם להדליק בה בי"ט שחל להיות ערב שבת כי העיקר אצלנו כי שריפת הכלים בי"ט מותר ושריפת שברי כלים אסור לפי שהן מוקצה כאשר יתבאר במסכת ביצה ויש לנו עיקר אחר כי הדלקת הנר בשבתות וי"ט צריך קודם שידליקם להבהב קצתם ר"ל מן הפתילות ואז ידליק אותם כי בזו ההבהבה יאירו הנרות יותר ולפיכך יחייב רבי אליעזר האומר שהיא כלי כי כשישרוף קצתה יהיו שברי כלים ואין מדליקין בשברי כלים ורבי עקיבא האומר שאינה כלי היא אצלו עץ בעלמא וכשמדליק אותה עץ בעלמא הוא מדליק כי הקפול בטלה. ואין הלכה כרבי אליעזר: 
+
+Mishnah 4
+
+<b>לא יקוב אדם שפופרת של ביצה וימלאנה שמן כו':  </b>שפופרת של ביצה קליפה של ביצה רוצה לומר הקליפה העליונה הקשה והטעם שאסרו חכמים אלו השלשה דברים רוצה לומר שפופרת של ביצה ושל חרס וקערה גזירה שמא יסתפק מאותו השמן לסוך בו ויהיה מכבה ור' יהודה התיר זה לפי שהוא עשה זה המעשה לפני החכמים ולא הקשו על מעשיו ולפיכך חשב כי היה מותר לעשותו לכתחלה ולפיכך לא מנעוהו מזה ולא היה הדבר כן אבל מה ששתקו לפי שלא היה אפשר לו לשלוח ידו לשמן הנר כי הם היו רואים אותו ובטל טעם האסור באותו המעמד ולפיכך לא הקשו עליו ומה שצריך לתנא שישמיענו מחלוקתם באלו השלשה דברים לפי שלא מספיק לנו ידיעת המחלוקת באחת מהן אלא בכולן השלשה כי אילו השמיענו המחלוקת בשפופרת של ביצה בלבד היינו אומרים כי שפופרת ביצה יותר אפשר לאדם להסתפק משמנה ובה נחלקו החכמים אבל בשל חרס לא נחלקו ואילו השמיענו המחלוקת בשל חרס היינו אומרים גם כן כי זאת היא בלבד מה שהתיר ר' יהודה לפי ששמנה מטונף ומאוס ואין אדם נמשח בו אבל שפופרת של ביצה אסור ואילו השמיענו המחלוקת באלו השנים היינו אומרים בכאן התיר רבי יהודה כי אין ביניהן ובין הנרות חבור אבל קערה שיש בינה ובין הנרות חבור פתילה **) אסור ע"כ הודיענו שהן חולקין בכולן. והלכה כחכמים: 
+
+Mishnah 5
+
+<b>המכבה את הנר מפני שהוא מתירא כו':  </b>רוח רעה קוראין לכל מיני החולין הנקרא בערבי מלקוני"א כי יש מין מן החולי הנזכר שיברח החולי ויבדל מן הטבע האנושי הממוצע כאשר יראה האור או כשיתחבר עם בני אדם וישתעשע ותנוח נפשו בחשך ובהתבודדות בעת השתוממות והדבר הזה נמצא הרבה בבעלי המרות: ושעור זאת המשנה כך מפני נכרים מפני לסטים מפני רוח רעה פטור ואם בשביל החולה שיישן מותר ומפני זה אמר פטור במקום מותר לפי שהדין בסוף המשנה חייב ולא יתכן שיצא מדין מותר לדין חייב וזה החולה הוא חולה שיש בו סכנה ובתנאי שאי אפשר להוציאו למקום אחר או להסתיר האור ממנו: ואמרו כחס על הנר כחס על השמן כחס על הפתילה חייב ר' יוסי פוטר בכולן חוץ מן הפתילה מה שאמר חייב הוא דעת רבי יהודה שהוא אומר מלאכה שאינה צריכה לגופה חייב עליה ולפיכך יאמר שהוא חייב לפי שלא היתה כוונתו לכבוי הנר אלא שלא ישרף חרס הנר או שלא יכלה השמן ור' יוסי אומר מלאכה שאינה צריכה לגופה פטור עליה ולפיכך הוא פוטר בכולן חוץ מן הפתילה ובתנאי שיכוין להבהב מה שנשרף ממנה כדי שתאיר יפה כשידליקנה פעם שנית ואז תהיה מלאכה שצריכה לגופה. ואין הלכה כרבי יוסי: 
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+<b>על ג' עבירות נשים מתות בשעת לידתן כו':  </b>הודאי הוא הטבל והוא דבר שאינו מעושר ולא הוציאו ממנו חק מחוקי ה': ודמאי הוא הדבר המסופק אם הוציאו ממנו המעשר או לא הוציאו וכבר קדמו אלו הדינים כולם במסכת דמאי בפ"ק ובארנו בפ"ב ממסכת תרומות כי אסור להוציא תרומות ומעשרות ולא הטבלת כלים בשבת ועוד יתבאר זה וטעמו במסכת ביצה ולפיכך אסור לעשות כן בין השמשות לפי שהוא ספק וזהו שקורין אותו בכאן ספק חשיכה ספק אינה חשיכה וזה הערוב שאמר שמותר לעשותו בין השמשות הוא ערובי חצרות אבל עירובו תחומין אסור לעשותו בשעת הספק אלא מבעוד יום לפי שדינו יותר חמור כאשר נבאר בעירובין: והתירו כמו כן הטמנת החמין והוא המים החמין בין השמשות כי לא אסרו ההטמנה בשבת עצמו כל שכן בין השמשות אלא משום גזירה כאשר נבאר לפנים ותכלית הגזירה בשבת אבל בין השמשות לא. ודע כי אחר ביאת השמש עד שיראה כוכב מן הכוכבים הבינוניים בגדולה נקרא יום ושיראה כוכב אחד עד שיראו שנים הוא ג"כ יום משיראו שנים עד שיראו ג' הוא זמן בין השמשות וכשיראו שלשה הוא לילה בלי ספק והעיקר אצלנו כי בין השמשות ספק ועוד יתבארו אלו הדינין: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כירה שהסיקוהו בקש ובגבבא כו':  </b>נותנין עליה ר"ל נותנין מערב שבת וישאר בה עד למחרת. ב"ה מתירין להשהות על הכירה הנזכרת חמין ותבשיל וב"ש אומרים חמין בלבד: בית הלל אומרים מחזירין בשבת על גבי גרופה וקטומה או על גבי כירה שהוסקה בקש או בגבבא וב"ש אומרים אין מחזירין כלל ומה שאמרו בית הלל מחזירין בתנאי שלא תונח הקדירה על דבר אלא שתהיה באויר עד שישפך ממנה ויחזירנה ומה שאמרו בית הלל שאסור לשהות התבשיל על גבי כירה אלא אם הוסקה בקש ובגבבא או שתהיה גרופה וקטומה הוא בתבשיל שנתבשל חצי בשולו לפי שנאמר גזירה שמא יחתה בגחלים לגמור בשולו אבל אם לא נתבשל כלל עד שנתיאשו מבשולו עד הבקר או אם יגמר בשולו עד שאינו צריך לאש והאש הוא מפסיד אותו מותר לשהותו על גבי הגחלים ואינו צריך להוציא האש והוא אמרם עד שיגרוף וגם אינו צריך להשים דשן על גבי גחלים כדי שיועמו והוא אמרם עד שיתן את האפר וזו היא שקורין אותה קטומה תרגום דשן קיטמא והוא האפר וכשתתבשל בשיל ולא בשיל ישימו בו בעת הטמנתו דבר חי כגון בשר או ירק ויהא מותר לשהותו על גבי גחלים מפני שהוא מסיח דעתו: וקש הוא התבן: וגבבא זבל השדות: וגפת פסולת הזיתים הנשאר אחר סחיטתן והוצאת שמנן: כופח הוא שאשו פחות מאש התנור ויותר מאש הכירה: והכירה מקום בנוי בארץ כדי לשפות בו שתי קדירות ויתנו האש תחת שתי הקדירות בכירה אחת וכופח הוא כמו כן בנוי בארץ והוא מקום ששופתין בו קדירה אחת ונותנין האש תחתיה ולכן יגדל חמימות הכופח יותר מן הכירה לפי שהאש מתחלק תחת שתי הקדירות בכירה: 
+
+Mishnah 2
+
+<b>תנור שהסיקוהו בקש ובגבבא כו':  </b>נותנין עליה ר"ל נותנין מערב שבת וישאר בה עד למחרת. ב"ה מתירין להשהות על הכירה הנזכרת חמין ותבשיל וב"ש אומרים חמין בלבד: בית הלל אומרים מחזירין בשבת על גבי גרופה וקטומה או על גבי כירה שהוסקה בקש או בגבבא וב"ש אומרים אין מחזירין כלל ומה שאמרו בית הלל מחזירין בתנאי שלא תונח הקדירה על דבר אלא שתהיה באויר עד שישפך ממנה ויחזירנה ומה שאמרו בית הלל שאסור לשהות התבשיל על גבי כירה אלא אם הוסקה בקש ובגבבא או שתהיה גרופה וקטומה הוא בתבשיל שנתבשל חצי בשולו לפי שנאמר גזירה שמא יחתה בגחלים לגמור בשולו אבל אם לא נתבשל כלל עד שנתיאשו מבשולו עד הבקר או אם יגמר בשולו עד שאינו צריך לאש והאש הוא מפסיד אותו מותר לשהותו על גבי הגחלים ואינו צריך להוציא האש והוא אמרם עד שיגרוף וגם אינו צריך להשים דשן על גבי גחלים כדי שיועמו והוא אמרם עד שיתן את האפר וזו היא שקורין אותה קטומה תרגום דשן קיטמא והוא האפר וכשתתבשל בשיל ולא בשיל ישימו בו בעת הטמנתו דבר חי כגון בשר או ירק ויהא מותר לשהותו על גבי גחלים מפני שהוא מסיח דעתו: וקש הוא התבן: וגבבא זבל השדות: וגפת פסולת הזיתים הנשאר אחר סחיטתן והוצאת שמנן: כופח הוא שאשו פחות מאש התנור ויותר מאש הכירה: והכירה מקום בנוי בארץ כדי לשפות בו שתי קדירות ויתנו האש תחת שתי הקדירות בכירה אחת וכופח הוא כמו כן בנוי בארץ והוא מקום ששופתין בו קדירה אחת ונותנין האש תחתיה ולכן יגדל חמימות הכופח יותר מן הכירה לפי שהאש מתחלק תחת שתי הקדירות בכירה: 
+
+Mishnah 3
+
+<b>אין נותנין ביצה בצד המיחם כו':  </b>מיחם שם הכלי שיחמו בו המים והוא נעשה מנחשת או ברזל ברוב ותשאר חמה אחר שיורידוהו מן האש: ופירוש תתגלגל תתערב הענין שתתבשל קצת בשול: וסודר שם הבגד והקבוץ סודרים וכשיהיה הסודר חם והוחם לשמש לא תתגלגל בו הביצה ולא חלק ר' יוסי בסודר שהוחם באש שאסור לצלות בו לפי שהכל מודים בתולדות האור שהוא אסור אבל המחלוקת במה שהוחם בשמש רבנן אוסרים אותו כדי שלא יתגלגל בתולדות האור ור' יוסי אינו מודה בזאת הגזירה וכמו כן אינו חולק ר' יוסי בחול ואבק הדרכים כי הוא אוסר להטמין שם הביצה לבשל ולא מפני שהוחמה מן השמש אלא מפני טלטול העפר שהוא אסור לדברי הכל ואין הלכה כר' יוסי: 
+
+Mishnah 4
+
+<b>מעשה שעשו אנשי טבריא כו':  </b><b>מוליאר הגרוף כו':  </b>סלון צנור עגול יהיה עשוי מחרס או עופרת או זולתם: וחמי טבריא ידועים כי היו מימיהם כולם מרחצאות חמים בטבעם: ואמה שם שוקת המים שמושכים ממנו בסלונות והיו אותן הסלונות משוקעות במימי המרחצאות ומתחממות והיו המים הנמשכים דרך אותן הסלונות חמים ונתנו חכמים אותן המים בשבת כחמין שהוחמו בשבת שהן אסורין בשתיה ולרחוץ בהם אפילו אבר קטן מאברי הגוף וביום טוב כחמין שהוחמו בי"ט שהן מותרין בשתיה וברחיצת פניו ידיו ורגליו ואסור לרחוץ בהן כל גופו ודע כי חמין שהוחמו מערב שבת הם מותרין בשבת לרחוץ בהן פניו ידיו ורגליו וכמו כן חמין שהוחמו מערב י"ט הן מותרין ביום טוב לרחוץ בהן כל גופו: ומוליאר הוא כלי מנחשת ידליקו בתוכו האש וסביב האש תעלה מבחוץ וממלאין אותה מים וכשמסירין האש מן המוליאר בערב שבת הם מותרין אותן המים לשתותן בשבת ואפילו הן חמין: ואנטיכי כשמסירים האש מאותו הצד שיש שם המים החמין בשבת יתחמם הנחשת ויתמיד חומו כאילו האש תחתיו בשבת והן חמין שהוחמו בשבת ואסורין בשתיה כאשר הוא העיקר אצלנו ומוליאר אינו כן כי צדדיו בלבד הם החמין וזה האנטיכי שוליו הן החמין. והלכה כחכמים: 
+
+Mishnah 5
+
+<b>המיחם שפינהו כו':  </b><b>האילפס והקדירה כו':  </b>אינו רוצה באמרו פנהו שלא הניח בו כלל מן המים אבל רוצה לומר שחסר מן המים והניח שם מים חמין ולפיכך אסור לו להוסיף על אותן המים מעט מים כדי שיהיו הכל חמין אבל יכול להוסיף עליהם מים מרובין עד שיהיו הכל פושרין וזהו ענין אמרו אבל נותן לתוך הכוס כדי להפשירן: והאילפס והקדירה הם הכלים שמשימין בהם התבשיל להתבשל ואסור לתת תבלין בכלי הבשול והם רותחין לפי שהתבלין מתבשלין בהם אבל אם נתן התבשיל בקערה אע"פ שהוא רותח מותר לתת בה התבלין לפי שהתבשיל כשהוא בקערה חמימותו חסר ואינו מבשל מה שמשימין בו. ור' יהודה אומר כי מותר לתת התבלין בקדרה רותחת אלא אם יש באותה קדרה חומץ או ציר לפי שהן ממהרין הבשול וכל זה בתבלין אבל מלח הכל מודים שמותר לתתו בקדירה רותחת כי המלח אינו מתבשל עד שישלוט האש עליו. ואין הלכה כר' יהודה: 
+
+Mishnah 6
+
+<b>אין נותנין כלי תחת הנר כו':  </b><b>מטלטלין נר חדש כו':  </b><b>נותנין כלי תחת הנר כו':  </b>הטעם שבעבורו אסרו נתינת כלי לקבל בו שמן בשבת כי אותו שמן המנטף מן הנר אסרו ליהנות ממנו בשבת לפי שאינו מן המוכן כי כבר הקצה אותו להדלקה ועשה אותו מוקצה ונאסר טלטול הכלי מפני אותו השמן שיש בו שהוא אסור לטלטלו לפי שהוא מוקצה והעיקר אצלנו אין מבטלין כלי מהיכנו בשבת: וטעם איסור טלטול נר ישן לפי שהוא מאוס וזה יקרא מוקצה מחמת מיאוס ורבי שמעון אינו חושש למין ממיני המוקצה ולפיכך יתיר כל הנרות מלבד הנרות הדולקות גזירה שמא יכבה והפתילה מותר אצלו לטלטלה אע"פ שהיה אסור קודם לכן ואין הלכה כמותו בנר שהדליקו בו בשבת כי העיקר אצלנו כי כל מה שהוקצה בין השמשות ואינו מותר לטלטלו באותה שעה שאסור לטלטלו בכל השבת והוא אמרם מגו דאתקצאי לבין השמשות אתקצאי לכולי יומא ושאר הנרות דינם כרבי שמעון לפי שמעקרנו בשבת כר' שמעון שהוא אומר אין מוקצה: ואמרם נותנים כלי תחת הנר לקבל ניצוצות הוא בשבת כי אותן ניצוצות אינן חשובות עד שיאסור טלטול הכלי בשבילם והוא אמרם ניצוצות אין בהם ממש ואסרו לתת בו מים ואפילו בע"ש וכל שכן בשבת לפי שממהר כבוי הניצוצות והעיקר גרם כבוי אסור כאשר הודעתיך: 
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>במה טומנין ובמה אין טומנין כו':  </b><b>טומנין בכסות ובפירות כו':  </b>גפת כבר בארנו שהוא פסולת הזיתים שיוצא מתחת קורת בית הבד אחר שיצא ממנו השמן וכן פסולת השומשמין. וסיד ידוע. וזגין קליפי הענבים. וחרצנים הם הגרעינים והוא הנשאר מן הענבים אחר דריכתן וסחיטתן בגתות. ומוכין הוא הצמר ובלאי הבגדים ודומיהן שממלאין בו הכרים והכסתות וזולתם: ואמרו בזמן שהם לחים אינו רוצה בזה העשבין בלבד אבל חוזר על הכל ר"ל תבן וזגין ומוכין ועשבין ואינו רוצה באמרו לחים שיהיו שרויים במים אבל רוצה שיהיה בהם לחלוחית טבעית ויתכן להיות זה בצמר אם יהיה מבין יריכות הצאן ומן הסמוך לאליה כי יש שם לחלוח טבעי: ונעורת שם הדבר הנופל מן הפשתים כשמנפצין אותו: ונסורת של חרשים הוא הקש הדק הנופל מן העץ כשמגררין אותו במגירה. וזה הוא שאוסר ר' יהודה הנעורת. ואין הלכה כר' יהודה: וטעם איסור הטמנה בתבשיל באלו הדברים המנויים לפי שהן מוסיפים בחמימות הדבר הטמון בהן ובשולו והדברים שהתירו בהם ההטמנה הם המחזיקין אותו הטמון בחמימות כאשר הוא בלי תוספת: ודע כי זאת ההטמנה שהוא מדבר בה שאסרוה בדברים והתירוה בדברים כמו שהזכיר היא ערב שבת אבל ביום השבת לא התירו הטמנת דבר חם אבל יטמין בשבת התבשיל הקר בלבד כאשר יתבאר בזה הפרק והדעת היה מחייב שתהיה ההטמנה בשבת בדבר שאינו מוסיף מותרת והם הדברים שאמרה המשנה טומנין בהם מותר אבל אסרוה גזירה שמא יטמין ברמץ והוא האפר החם לפי שהוא אינו מוסיף ואסרנו ההטמנה באפר החם מפחדנו שתהיה בה גחלת האש קטנה ובעת שמניעים האפר יחתה בגחלים ולפיכך לא התירו ההטמנה בשבת ואפילו בדבר שאינו מוסיף משום גזירת רמץ ורמץ גזירה שמא יחתה בגחלים ואולי תקשה בעקר שהוא אצלנו אין גוזרין גזירה לגזירה והוא שיגזרו ב"ד דבר בשעה מן השעות ואחר כך ישוב ויגזור גזירה לאותה גזירה זה הדבר אינם עושים אבל אם יהיו שתי הגזירות בשעה אחת הרשות בידם והוא דבר נעשה תמיד והוא ענין אמרם כולהו חדא גזירה היא ר"ל כי מי שגזר זאת הגזירה ראה שלא תתקיים זאת הגזירה אלא בגזירה אחרת תחזק אותה ותסמוך אותה ולפיכך גזר שתי הגזורות יחד. ודע כמו כן כי הדברים שלא התירו בהם ההטמנה והם המנויין בכאן לא התירו ההטמנה בהן אפי' מערב שבת והסברא תחייב שתהיה ההטמנה בהם מותרת ואפי' בשבת לפי שלא אסרו בשבת תוספת החמום או החמום מתחלתו אלא בתולדות האש ואלו אינם מתולדות האש אבל אסרו אותם בשבת גזירה שמא ירתיח ויאמר האומר כמו שהוא מותר תוספת החמום בהטמנה כך הוא מותר על גבי האש ויבא לידי חמום על גבי האש בשבת על כן אסרו ההטמנה בשבת בדבר המוסיף ואפילו מבעוד יום להרחקה יתירה והתירו בה ההטמנה בין השמשות שהוא נקרא ספק חשכה בין בדבר המוסיף בין בדבר שאינו מוסיף ובזו השעה לא נאמר גזירה שמא יטמין ברמץ וירתיח לפי שסתם קדירות בין השמשות רותחות הן מבערב שבת כי אינו אסור לנו להוסיף הבשול בשבת הלא תראה כי התבשיל שלא נגמר בשולו מותר להשהותו על האש כדי שיתבשל כל הלילה כאשר בארנו בפרק שלפני זה אבל אסרו זה גזירה שמא יטמין בדבר המוסיף מערב שבת ותרתיח הקדירה אחר ביאת השבת במה שיעורר החום ויצטרך לגלות הקדירה מפני הרתיחה עד שתנוח רתיחתה ואחר כך יחזור אל הקדירה מה שהוציא ממנה ונמצא טומן בדבר המוסיף בשבת אבל בין השמשות מותר להטמין בדבר המוסיף כי הקדירה כיון שנגמרה רתיחתה לא תרתיח אח"כ וכשיבא בין השמשות כבר נגמרה רתיחת כל הקדירות וזהו אמרה בנתינת הטעם בזה הענין סתם קדירות בין השמשות רותחות הן הנה נתברר לך מזה כי דבר המוסיף והם הדברים המנויים שאין טומנין בהם ר"ל אין טומנין בהם מבעוד יום אבל בין השמשות מותר מן הטעם שאמרנו ודבר שאינו מוסיף טומנין בו בכל עת בין בין השמשות בין מבעוד יום ואינו אסור אלא בשבת בלבד כמו שבארנו הנה נתבאר ענין זה הפרק באור יפה ואתה תעיין בו ותשמור אלו הדינים כי לא נתבאר מן הגמרא אלא אחר העיון המדוקדק במקומות מפורדים: 
+
+Mishnah 2
+
+<b>טומנין בשלחין ומטלטלין אותן כו':  </b>שלחין עורות תרגום והפשיט את העולה וישלח. וגיזי צמר ידוע והוא לשון רבים והנפרד גז צאנך או גזה. ואמרו אין מטלטלין אותן זה כשלא ייחדן להטמנה אבל אם הזמינם לטמון בהם מותר לטלטלן: נותן את הכסות [<small>צ"ל</small> נוטל את הכסוי] הוא שיתן על פי הקדירה חתיכת בגד ואחר כך יתן על אותה החתיכה הגזות ואמרו יטול הבגד שעל פי הקדירה ויפלו הגזות שעליו זה הוא טלטול מן הצד והוא מותר. והכל מודים כי כשישתנה סדר מושב הדברים שטומנין בהם שאסור להחזיר החמין לאותו מושב ועל דרך הדמיון אומר כי מי שהטמין קדירה בתבן וכשהסיר הקדירה נהרס המקום ונתרפה התבן אסור לו להשיב הקדירה לאותו התבן כי מקומו נפסד ורפה ותצטרך הקדירה לעשות לעצמו מקום בתבן בשמחזיר אותה ונמצא כמי שטומן בשבת ואין מחלוקת בזה אבל המחלוקת כרבי אלעזר בן עזריה דואה כי הוא חייב להשמר ולהזהר בשעת נטילת הקדירה מן הקופה שטמן בה כדי שלא יפסיד מקום הקדירה ויחזיר אותה אחר הריסות המקום ולפיכך יאמר שישנה מקום הקופה ויטה אותה כדי שלא יפסד מקום הקדירה כשיוציאה ואז יגלה אותה ויוציאה וחכמים לא הצריכוהו לזה אבל אומרים יטול בדרכו ויחזיר ואם נתקלקל גומא לא יחזיר. ואמרם לא כסהו מבעוד יום לא יכסנו משתחשך כדי שלא יטמין בשבת מן הטעם שזכרנו ואמרם ממלא את הקיתון ונותן תחת הכר ר"ל בשבת כי הרימנת מים בשבת על זו הדרך מותרת. וכר בגד מלא מוכין או נוצה וכיוצא בו משימין אותו תחת הראש כשאדם שוכב. וכסת מאותו המין אלא שהוא גדול יותר והלכה כחכמים: 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>במה בהמה יוצאה ובמה אינה יוצאה כו':  </b>אפסר הוא חבל שקושרין על פיות הגמלים. וחטם הוא טס של ברזל שקושרין אותו על הלחיים ובלשון עברי פח את פחי הזהב ומה שדקדק בנאקה לבנה לפי שהיא חזקה יותר ותצטרך שמירה מעולה. ולובדקים הוא מין מן החמורים שאינן למודים והוא בינוני בין חמור הבר ובין חמור הישוב: ופרומביא הוא רסן של ברזל. ושיר הוא המתג. וענין אמרו יוצאין בשיר ונמשכין בשיר שיוצאות הבהמות בעלי השיר וכליהן כרוכין על צואריהן ונמשכין בשיר כי הוא מותר למושכן במתג שלהן. ומזין עליהם ר"ל על אותן המתגין כשנטמאו באהל המת. ואמר וטובלים במקומם בתנאי שלא יהיו חלקי אותן המתגין דחוקות קצתם על קצתם ויהיה הריוח ביניהם מעט כדי שלא יעשו חציצה ודע כי העיקר אצלנו כי כל מה שהוא מתכשיטי הבהמות אינו מקבל טומאה כאשר נבאר במסכת כלים ומה שאומר בכאן כי השיר וכיוצא בו מקבל טומאה לפי שהוא מכלי האדם בשעת הרכיבה לפי שהוא מנהיג בה הבהמה והוא מתשמישי האדם לפיכך מקבל טומאה: 
+
+Mishnah 2
+
+<b>חמור יוצא במרדעת בזמן שהיא קשורה לו כו':  </b>ומה שאמר קשורה לו ר"ל מע"ש אבל אם עבר אדם וקשר עליו המרדעת אסור לצאת בו בשבת ולבובים הוא שקושרין עורות על אברי הזרע מן הזכרים כדי שלא יעלו על הנקיבות ולא יתעברו. ושחוזות שקושרין אליות הנקיבות על גביהן כדי שיעלו הזכרים עליהם בחוזק ויתעברו. וכבולות הפך זה והוא שיקשרו אליותיהן ברגליהן כדי שלא יעלו עליהם הזכרים. וכבונות פי' שמורות. והוא שיכרכו בגד על צמרן כדי שלא יתלכלך באבק ושישאר בלחלוחיתו ורכותו ויעשו זה בכבשות בלבד לפי שצמרן יותר רך מצמר הזכרים. וצרורות קשורות השדים כדי שלא יזוב מהם החלב. וחלק ר' יהודה על זה ואמר כי אסור להוציאן צרורות לחלב ר"ל שתהיה הכוונה בקשירת השדים כדי שיתקבץ החלב ולא יזוב כדי שיחלבו מהם חלב הרבה אבל מותר להוציאן צרורות ליבש אם הכוונה ליבש החלב מן השדים כלל. והלכה כר' יוסי ואין הלכה כר' יהודה: 
+
+Mishnah 3
+
+<b>ובמה אינה יוצאה לא יוצאה גמל במטוטלת כו':  </b>מטוטלת חתיכת בגד קשורה בזנב הבהמה לסימן או לסגולה לשום דבר. ועקוד קשור היד והרגל יחד. ורגול הוא שיכפפו היד על הזרוע ויקשרו אותו והרבה עושין זה בגמלים. ולא יקשור גמלים זה בזה וימשוך ואפי' היו קשורין מערב שבת כדי שלא יראה כמי שמוליכין למקום שוק הבהמות. ואמרו ובלבד שלא יכרוך רוצה בו שלא יקשור ויכרוך וזה המאמר שאמר ובלבד שלא יכרוך אינו תלוי בשבת בלבד אלא בשבת ובשאר ימים כי הטעם משום כלאים וזה כי כשהחבלים שמנהיגים בהם הבהמה הם מקצתם צמר ומקצתם פשתים ומקצתם גמי אז יהיה אסור לו שיקשור ויכרוך וינהיג אותה בהם ומה שהתיר בשאר חבלים בשבת בתנאי שלא יהיו ראשי החבלים תלויין ויוצאין מתחת ידו לארץ טפח או יותר כדי שלא יראה כמי שנושא חבלים תלוים מידו: 
+
+Mishnah 4
+
+<b>אין חמור יוצא במרדעת בזמן שאינה קשורה לו כו':  </b>בזמן שאינה קשורה לו מערב שבת כאשר בארנו קודם זה. וזוג פעמון ותולין אותו בצואר הבהמה כדי שישמע קולה בעת מרוצתה ואסור להוציאה בזוג שדומה כמי שמוציאה לשוק. ופקוק הוא שממלאין הפעמון בצמר או בצמר גפן וכיוצא בו כדי שלא ישמע קולו. וסולם שבצוארו פירוש עצים שעושין כמו שתי וערב על צואר החמור כדי שלא יחזיר ראשו לגבו לחכך חבורתו אם יש שם חבורה ולא יניחנה להתרפא. ורצועה שברגלו עור שקושרין ברגלו כשפרסתו סדוקה עד שתדבק. ותרנגול ידוע והוא שם הזכר ושם הנקבה תרנגולת והשם הכללי לכולן תרנגולים וחוטין שברגליהם הוא חוט קשור על הרגל סביב ולא יתלה ממנו כלל והוא עשוי לסימן שלא יתערב. ורצועה היא הרצועה התלויה מן הרגל. ומן הכבשים מין שיש להם אליה גדולה כמו הכבשים הנמצאים במצרים שיש להם אליות גדולו' כבדות כחלק גדול מגופן ועושין לאותן אליות עגלות כדי שלא יתחככו על הארץ ויפשיטו העור מעליהן. וחנונות מגזרת צמח ששמו יחנון והוא עשב שמשימין אותו בנחירי הנקבות מן הצאן כדי שישליכו התולעים שהם במוחן והזכרים אינן צריכין לזה לפי שהם מנגחין זה לזה ונופלים התולעים. וגימון מחרישה ושל גמי ישימו אותו עליה כדי שיכוף אותה ותלמד לחרוש וחבירו הלכוף כאגמון ראשו (ישעי' נח): ועור הקופר עור של שרץ מלא קוצים קושרין אותו על שדי הפרה כדי שלא יינקו אותה הנחשים כשתישן בלילה וכשבאין לינק מכין אותם הקוצים שבעור ובורחים מהם. ואמר פרתו של ר' אלעזר בן עזריה רוצה לומר כי הוא דן בזה הדין לאשה שכנתו. ואין הלכה כמותו לפי שהוא כמו משוי ומזה הטעם אסרו כל מה שאסרו: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>במה אשה יוצאה ובמה אינה יוצאה כו':  </b>מה שאמר לא תטבול בהם עד שתרפם הוא טעם איסור יציאתם באלו החוטין בשבת לפי שנחוש שתצטרך לטבילה בשבת ותסיר אותם מעל ראשה ומצחה כדי שלא יהיו חוצצין ותעבירם ד' אמות ברשות הרבים כי אלו החוטין הם על הראש אבל חוטי הצואר מותר לטבול בהם ולפיכך תצא בהם בשבת. וטוטפת הוא ציץ יקשרו אותו על המצח מאוזן לאוזן. וסנביטין נקראים בלשון חכמים לחיים והם ממיני התכשיט ונתלין מן הציץ על הצדעים ועל הלחיים ולפיכך נקרא לחיים. ואמרו בזמן שהן תפורין רוצה לומר תפורין בטוטפת. וכבול חתיכה של בגד כמו מצנפת שקושרין אותה על המצח ונותנין הציץ עליה כדי שלא יזיק הציץ במצח והוא בפני עצמו זולת הציץ תכשיט. ואמרו לרשות הרבים הוא משמש לכל מה שזכר כי טעם אסורם גזירה שמא יפלו ברשות הרבים ותטלם ותביאם בידה. ועיר של זהב כליל של זהב על צורת ירושלים והיתה אצלם תכשיט. וקטלא חונקת והיא חוטין שעורכין בה גרגרי זהב וקושרין אותה על הצואר בדוחק כאדם החונק את עצמו ולפיכך נקראת חונקת ובלשון ערבי מכנק"ה. ואמרו אינה חייבת חטאת לפי שטבעת שאין עליה חותם יש בה קצת תכשיט אע"פ שאינה מתכשיטי הנשים לגמרי ומחט שאינה נקובה אפשר שתחלק בה האשה שער ראשה ולפיכך היא ממיני תכשיטיה ולפיכך אינה חייבת חטאת: 
+
+Mishnah 2
+
+<b>לא יצא האיש בסנדל המסומר כו':  </b>סנדל המסומר מסומר במסמרים ובלבד שיהו עשויין לחזק וטעם איסורו כי בזמן צרה מן הצרות היו מתקבצין לתפלה וקריאת שמע במערות ושמעו קול המון וסברו שמא הרגישו בהם האויבים דחקו זה את זה ודרסו זה את זה באותן הסנדלים המסומרים ומתו מהם רבים ולפיכך אסרו לצאת בסנדל מסומר בשבת ויום טוב לפי שהם ימי כניסה וכנופיא. ואם יש ברגלו מכה יוצא בסנדל יחיד ברגלו הבריאה: ואמרם מומחה סמוך על התואר וחסר המתואר כמנהג כאילו אמר מאדם מומחה ומומחה הוא שנבחן ונתנסה שלש פעמים ונתאמת בו הנסיון ויהיה האיש מומחה כשירפא בקמיע שלו שלשה פעמים: שריון ידוע שריון קשקשים (שמואל א י״ז:ה׳): וקסדא כובע של ברזל: מגפיים מלבוש של ברזל יתכסה בו האדם בשעת המלחמה כדי שלא יכו אותו ויפול: 
+
+Mishnah 3
+
+<b>לא תצא אשה במחט הנקובה כו':  </b>כאשר השלים לזכור הדברים שאם יצא באחד מהם לא יתחייב חטאת לדברי הכל התחיל לזכור הדברים שאם יצא באחד מהם יתחייב חטאת ומפני זה לא דבקו בזה המין הראשון: וכוליאר כמו טבעת שמסבב הראש כולו ובלשון חכמים קורין אותו מכבנתא: וכובלת כלי קטן מכסף או זהב ונותנין בו משיחה טובה יתעדנו בה הנשים: ופלייטון המור הוא המוסק והדומה לו ממיני הבושם. והלכה כחכמים: 
+
+Mishnah 4
+
+<b>לא יצא האיש בסייף ולא בקשת כו':  </b>תריס הוא המגן: ואלה גנה מעץ ואין בין המגן והאלה אלא שהמגן תבניתו כמו משולש ואלה תבניתו עגולה ושניהם מעץ: בירית אצעדה בשוק: כבלים עכסין בצורת האצעדה והיו מטילין ביניהם שלשלאות והיו מתקשטים באלו הכבלים הבתולות כדי שלא יפסעו פסיעה גסה ויגיע להן היזק בבתוליהן: ומה שאמר טהורים וטמאים אינו נכלל בדיני השבת אבל אמר זה מפני שהזכיר בכאן כבלים והודיענו דין אחר והוא כי העכסין אינן מקבלין טומאה לפי שאינן מכלי מתכות שיש לו שם בפני עצמו והכבלים מקבלין טומאה לפי שהם מכלל הכלים שיש להם שם מיוחד ועוד יתבארו אלו העקרים במסכת כלים. ופירוש תכשיטיה עדיה וחליה: וגנאי פירושו לפי מקומו והוא הפך השבח כלומר רוע וכיעור. והלכה כחכמים: 
+
+Mishnah 5
+
+<b>יוצאת אשה בחוטי שער בין משלה בין משל כו':  </b>וחוטי שער הם החוטים הנעשים משער כי אין ענינן כענין חוטי צמר וחוטי פשתן הנזכרים בראש הפרק כי חוטי שער אפילו קשורין על מצחה קשר מהודק אינם חוצצין לפי שהמים נכנסים בהם ולפי שמותר לטבול בהם מותר לצאת בהם בשבת כאשר בארנו בראש הפרק. ואלו השמיענו שלה היינו אומרים שלה שאין מאוסין לה מותר אבל של חברתה שהם מאוסין לה ושמא יש לה לחברתה בראשה חולי הנקרא חולי השועל והוא מריטת השער וכיוצא בה אסור ואלו השמיענו של חברתה היינו אומרים של חברתה שהיא ממינה מותר אבל בשל בהמה שאינה ממינה אסור על כן השמיענו שהכל מותר: ופאה נכרית כמו מגבעת ידבקו בו שער נאה והרבה ותשים אותו האשה על ראשה דרך עראי כדי שתתקשט בשער: ומוך מעט צמר מצמר גפן ודומיהם ובמוך שהתקינה לנדתה אפילו נשתמשה בה שלא יהיה קשור לפי שאם נפל לא תטלנו ולא תביאנו מפני מאיסותו אבל מוך שבאזנה ושבעקיבה לא תצא בה עד שיהא קשור קשר מהודק באוזן או בעקב: ומה שתתן האשה בפיה פלפל או מלח והדומין להם הוא להעביר ריח הפה אם יש בה זוהמא או ריח רע: ושן תותבת הוא שן נכרי שנותנת האשה בפיה במקום שינה שנפל לה דרך עראי ויתחזק בלחיצת השנים האחרים: ושן של זהב הוא שיהיה שן משניה משונה במראיתו ותעשה מכסה מזהב בצורת אותו השן ותרכיבהו עליו להסתיר מומה ורבי אומר שכיון שזה המעשה הוא להסתיר מומה שלא תעקור אותו להראות לחברותיה וחכמים אומרים שתעקור ותראה בר"ה ולפיכך אסור לצאת בו. והלכה כחכמים: 
+
+Mishnah 6
+
+<b>יוצאת בסלע שעל הצינית כו':  </b>צינית חולי הנקרא בערבי סלע"א וחכמים קוראין אותו בת ארעא לעובי חלטיה וקושי עצמה: וסלע כמו פשוט מפותח מכסף או נחושת וזולתו כי סגולת התועלת היא בפתוח: וחוטין הוא חוטין קשורין בצואר ובלבד שלא יהיו צבועים כי אם הם צבועים מחמת יפיין תסיר אותם מצוארה ותראה לחברותיה בר"ה: רעולות כמו פעמונים או זגין כי הנשים הערביות היו יוצאין בזגין כמו שמנהגן לצאת תמיד והוא מין ממיני החלי הנטיפות והשרות והרעלות (ישעיהו ג׳:י״ט) וכמוהו והברושים הרעלו (נחום ב׳:ד׳) כלומר הונדו והונעו כדי שיפול פריין: וקסמים שבאזניהם עצים קטנים עגולים היו מכניסין אותם בנקבי אזניהם כדי שלא יסגר הנקב: ופרופות כמו כרוכות ר"ל כי הנשים היו אוספות שולי הרדיד וכנפותיו יחד על דבר קשה כמו אבן או עץ וקושרות מלמעלה: ואח"כ אמר כי כל הנשים מותר להן לצאת בזה הענין ומה שיחד ערביות ומדיות לפי שהן הידועות בזה המעשה וזה המנהג: 
+
+Mishnah 7
+
+<b>פורפת על האבן ועל האגוז כו':  </b>זאת הפריפה היא בשבת כי אין בה קשר אלא פריפת החוט בלבד: ואמרו ובלבד שלא תפרוף לכתחלה בשבת הוא חוזר אל המאמר האחרון והוא אמרו על המטבע לפי שאסור טלטול המטבע בשבת: 
+
+Mishnah 8
+
+<b>הקיטע יוצא בקב שלו דברי ר' מאיר כו':  </b>בית קיבול כתיתין ענינו שיהיה באותו עץ שהוא קב הקטע גומא שיכנסו בה קצוות הבשר עד שיבש ונשאר יוצא לחוץ ממי שקטעו ידו או רגלו ולא כוונו החתך: ואמרו טמא ענינו שהוא מקבל טומאה אפילו טומאת מדרס לפי שהוא כלי קבול כאשר נבאר במסכת כלים: טומאת מדרס הוא כי כל מה שהוא ראוי למשכב ומושב כשניתן כובד הזב עליו נטמא ואפילו יהיה בין הזב ובין המושב דברים בינונים מאבנים וכיוצא בו ועוד התבאר זאת הטומאה משלם במסכת זבים ולפי שזכר הקב והוא הרגל שיעשה הקיטע וזכר מסעדיו שהוא מותר לצאת בהם בשבת לפי שהן קיימות וחזקות ושיכול להכנס בהן לעזרה ואינו דרך הבזיון כמו הםנדל והמנעל שהוא חסור להכנס בהן להר הבית כולו כאשר בארנו בסוף ברכות דבר גם כן על סמוכות של כסא איזה כסא שיהיה ואמרו שהן מקבלות טומאה ומצורות אלו המסעדים שהיו ידועים אצלם יודע מאיזה טעם לא יצא בהם בשבת והוא לרוב המתפרקים מן הרגל וההולך בהן יראה כאילו הוא מוליכן או גוררן: אנקטמים כמו מנעל מעץ ולפי שאינה ראויה למשכב ומושב ולא תקבל ההליכה בהם אין מקבלין טומאת מדרס ועוד יתבארו אלו העקרים כולם במסכת כלים. והלכה כרבי יוסי: 
+
+Mishnah 9
+
+<b>הבנים יוצאין בקשרים ובני מלכים בזגין וכל אדם אלא שדברו חכמים בהווה כו':  </b>אלו הקשרים נתבארו בגמרא והוא כי הם זכרו כי הבן הקטן כשיש לו אהבה רבה באביו ולא יכול הנער לעזוב את אביו וישוב עליו להיזק שהאב לוקח שרוך נעלו הימנית ויקשרנו לו בזרועו השמאלית ויועיל לו בסגולה ואלו הן קשרים: ואמרו וכל אדם חוזר להתיר לבני מלכים שיצאו בזגין: 
+
+Mishnah 10
+
+<b>יוצאין בביצת החרגול ובשן שועל כו':  </b>חרגול מין חגב את החרגול למינהו (ויקרא י״א:כ״ב) וזה יועיל לחולשת עצבי הירכים בסגולה: ושן של שועל יעשה לשינה ומי שיקח שן של שועל חי ויתלה אותו על מי שארך שנתו תקיצו ואם לוקח משועל מת יעשה להפך וכמו כן יזמו בעלי סגולות כי כשיוקח מסמר מעץ הצלוב ויתלה אותו על גרגרת מי שיש בו קדחת שלישית יועיל לו. והלכה כרבי יוסי כי העיקר אצלנו כל שיש בו משום רפואה אין בו משום דרכי האמורי ועל זה לא אמר הכתוב ולא תלכו בחוקות הגוים (שם כ): 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כלל גדול אמרו בשבת כל השוכח עיקר כו':  </b>מפני זה אמר כלל גדול מפני היות שבת עונש חמור משאר עונשים לפי שהוא בסקילה: ואמרם כל השוכח עיקר שבת רצונו לומר ואפי' היתה לו ידיעה קודם לכן ומלת שוכח תורה על זה והוא שישכח כי השם יתעלה צוה לבני ישראל באסור מלאכה בשבת והוא מאמין כי זה היום שהוא עושה בו מלאכה הוא שבת ולפיכך אינו חייב אלא קרבן אחד לפי שאין לו אלא שגגה אחת בעיקר התורה. אבל אם ידע כי השם יתברך אסר המלאכה בשבת והוא חושב כי זה היום אינו שבת חייב קרבן אחד על כל שבת ושבת כי שגגה אחת היא ליום כולו. אבל כשידע כי היום שבת והמלאכה בו אסורה אבל אינו יודע אם זו שהוא עושה היא מלאכה ותיאסר או לאו אבל חשב שהיא אינה מלאכה ואינו יודע שהיא בכרת אלא שחשב שהיא במלקות הרי חייב קרבן על כל מלאכה ומלאכה כי שגגה היא בכל מלאכה: ואמרו מלאכות הרבה מעין מלחכה אחת הוא שיעשה בשגגה אב מאבות מלאכות עם תולדותיו הנקראות תולדות אינו חייב אלא חטאת אחת. ודרך משל אמר כי הטוחן חטים בשגגה שהוא אב מאבות מלאכות ואחר כן ישור עץ במשור לקבל הנסורת שלו ויטחון חתיכה של מתכת לקחת טחינתה וכל זה בהעלם אחד אינו חייב אלא אחת כי זאת הנסורת וזאת הטחינה תולדות טוחן הן: 
+
+Mishnah 2
+
+<b>אבות מלאכות ארבעים חסר אחת כו':  </b>מעמר הוא הגודש העמרים הקצורים אחת על אחת ועמיר שם האגודה מן החטה והשעורה וזולתם מכל מה שיקצרו בני אדם: בורר הוא מי שמנקה ובורר האבנים והצרורות ודומיהם מן הזרע: מרקד הוא המנפה אח הקמח להפרישו ממורסנו: מנפצו בשבט כמו חובטו: והמסיך הוא המוסך את השתי והיא ההסכה נגזר מן המסכה הנסוכה (ישעיה כה): ובתי נירין הן חוטין תלויין קצתם בקצתם והוא מין מן האריגה ובהם יארוג האורג ושם הנירין ועצמם מפורסם אצל האורגים: והמולחו רוצה לומר המולח העור: והמעבדו הנותנו בעבוד: והמוחקו הגורר השער ממנו: והמחתכו מי שיחתוך העור: וסותר כמו הורס: והמכה בפטיש פטיש כלי שמשתמשין בו הצורפים ואומני ברזל ונחשת והוא ידוע וכפטיש יפוצץ סלע (ירמיה כג) ומכה בפטיש אפילו בשעת גמר מלאכה כאשר עושין המכין בפטישין כי מנהגם להכות הכאות על עצם הסדן בשעת ההכאה ולפיכך כל תקון מלאכה והשלמתה כמו המירוט והחכוך ומיני היפוי כולם תולדות מכה בפטיש והוא אמרם כל מידי דאית ביה גמר מלאכה חייב משום מכה בפטיש: ואלו האבות כולם דמיונות והוא כי אמרם קוצר הוא מאבות מלאכות וכמו כן כל התולש צמח מחובר לארץ כשכוונתו באותו דבר שתולש כמי שאורה תאנים או בוצר ענבים או חובט זיתים כל אחד מאלו המלאכות לא נאמר בהם שהן תולדות קוצר אבל הוא קוצר ממש כאשר לא נאמר במי ששחט כבש או שור שהוא תולדות השוחט או במי שבשל תבשיל מן התבשילין שהוא תולדות האופה אבל הוא אופה עצמו אבל התולדה שתקח ענין אותה המלאכה המנויה באבות בלבד ובאיזה מקום שתמצא אותו הענין הוא תולדה לאותו האב. המשל על זה אמרנו כי הטוחן הוא מאבות מלאכות וענין הטחינה הוא כתיתת החלק הגדול ועשייתו חלקים קטנים ולפיכך חתוך הירקות בשבת או נסירת עץ לקבל הנסורת שלו או טחינת שפיית חתיכת מתכת לקחת טחינתו או כריתת עצים לשריפה כל זה תולדות טוחן וכמו כן ענין הבשול הוא רפיון העצמים הקשים ולפיכך כל מי שיתיך דבר מן המתכות או יחם אותם הוא תולדות אופה אע"פ שאינו מדליק אש ואינו מבעיר אותה אלא שנותן ההתכה באש בוער עד שתתחמם. ועל זה הדרך תקח הסברא כי ענין האריגה קבוץ החלקים הנפרדים ודבוקם והכנסת קצתם בקצתם: וענין העבוד חזוק הדברים הרפים כדי שלא יפסדו במהרה. והבן זה הענין ושמרהו וזכור אותו תמיד כשתראה מלאכה מן המלאכות תעיין תולדות איזה אב היא ולא יתערב עליך המעשה שהוא אב מן האבות עם התולדה כאשר בארתי לך: ואמרם המולחו והמעבדו אינם שתי מלאכות כי מליחת העור הוא מין ממיני העבוד וזכר אותו ללמדך כי המליחה עבוד. והשלים מנין התשעה ושלשים במלאכת השרטוט ופשע התנא בזכירתה בשעת הכתיבה ושם אותה מעניני הכותב: ואמרם ארבעים חסר אחת ואחר כך מנאם להשמיענו כי מי שעשה אותם כלן בשגגה אחת בהעלם אחד חייב על כל אחת ואחת ובתנאי שתהיה השגגה במלאכה כמו שבארנו בתחלת הפרק וכאילו אמר כי אלו המלאכת השוגג בהן כלן בהעלם אחד יביא ארבעים חטאות חסר אחת: ואמרו אחר שמנאם אלו אבות מלאכות לפרש שאינו חייב בשתי חטאות אלא על שתים מאלו המנויות אבל כשעשה אב ותולדתו אינו חייב אלא אחת וכמו כן כשעשה תולדות הרבה אלא שהן כולן תולדות אב אחד אינו חייב אלא חטאת אחת. ומה שאמר וכפל ארבעים חסר אחת לדחות דברי רבי יהודה שהוא מונה שובט ומדקדק מאבות מלאכות: ושובט הוא המכה בשבט או בקנה על השתי כשימשך על מנוד האורגים כדי להפריד החוטין: ומדקדק הוא המפריד החוטין בידו בשעת האריגה: וחכמים אומרים כי אלו המלאכות ודומיהם הם כולם תולדות מיסך ואורג כאשר בארנו קודם לכן. וכל אלו האבות שמנה מפני זה קראם אבות כמו שהיה שימושן במעשה המשכן שזכר אותן הכתוב בשם מלאכה וכל הדבר שנתלה או הדומה באחת מהן יקרא תולדה כמו שחלקנו: 
+
+Mishnah 3
+
+<b>ועוד כלל אחר אמרו כל הכשר להצניע ומצניעין כו':  </b>כשר להצניעו כלומר ראוי להצניעו ולשמרו ויש בו תועלת ולא יפסד כשישאר: ומצניעין כמוהו ר"ל כי מנהג בני אדם להצניען כי יש דברים אילו היו מצניעין אותן היו נשמרין ולא היו נפסדין אבל אין מצניעין אותן ואין משמרים אותן מרוב מציאותם באותו המקום ופחיתותן שם וכאשר יכלול זה הדבר אלו השני ענינין כל מי שהוציא מאותן הדברים והסחורות בשבת השעור שנבאר חייב ואם אותו הדבר חסר אלו שני דברים שלא יהיה ראוי להצניעו ושאין מצניעין אותו בני אדם ובא זה והצניעו אותו שהצניעו בלבד הוא חייב על הוצאתו ושאר בני אדם פטורין: 
+
+Mishnah 4
+
+<b>המוציא תבן כמלא פי פרה כו':  </b><b>המוציא אוכלים כגרוגרות חייב כו':  </b>עצה הוא תבן הקטנית כגון הפול והאפונים והתורמסין ודומיהן מן הזרעים: קליפיהן קליפה העליונה הדומה לעור הבהמה: גרעיניהן הם הגרעינין הקשין שהן בתוך הפרי: עוקצין הן אותן העוקצין שהפרי תלוי בהן באילניהן כגון עוקצי התאנים והענבים והאפרסקים והאתרוגים וזולתם: וסובין הוא הסובין שלהן והוא הקמח הבינוני: ומורסן הוא המורסן שלהן והיא הקליפה העליונה העבה היוצאה בנפה תחלה וכאשר אמר כי האוכלים כלם מצטרפין קצתם אל קצתם ושיעורם להוצאת שבת כגרוגרת והיא תאנה אחת בינוני. ומן המאכלים מהן שיש להן קליפה ומהן שיש להן גרעינין ועוקצין וסובין והודיעם כי לא יחשב דבר מאלו הדברים עם האוכל ומה שמשערין כגרוגרת הוא מן האוכל הברור המבורר מכל מיני אלו הפסולת כולם: ואמר רבי יהודה כי העדשים בלבד משערין אותן בקליפה הדקה שעליהם לפי שהוא מתבשל שלם בקליפתן ויאכל עמו וכמו כן סברתו בפולין הרטובים לפי שהוא נאכל בקליפתו הסמוך אל האוכל. ואין הלכה כרבי יהודה: 
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>המוציא יין כדי מזיגת הכוס כו':  </b>הכוס שרמז אליו בזה המקום הוא כוס של ברכה ושיעורו רביעית וכבר בארנו פעמים כי שיעור רביעית אצבעים על אצבעים על רום אצבעים וחצי אצבע וחומש אצבע וכל המדות בגודל שהוא הבוהן בלשון העברי והיו מוזגין יינם חלק אחד יין ושלשה חלקים מים א"כ יהיה מזיגת הכוס רובע רביעית היין שלהן. וגמיעה הוא כדי בליעה אחת אם הוא חלב בהמה טהורה שהוא ראוי לשתיה אבל חלב בהמה טמאה שעורו להוצאת שבת כדי לכחול עין אחת. וכתית הוא קצה המכה רוצה לומר פי המכה והקבוץ כתיתים וכבר קדם פירושו: ואמרו אבר קטן רוצה לומר אבר קטן של אדם בן יומו והאבר הקטן שבאדם הוא אצבע קטנה שברגל. לשוף את הקלורין שיעור שימס בו הסם לעין הנקרא בערבי שיאוף וזהו במימי היאור בלבד שהן יפין לעין אבל שאר המימות שיעורן כדי לרחוץ פנים של מדוכה: ושופכין הדברים הנשפכין כלם רוצה לומר הנגרים והם המשקין כלם. ואין הלכה כרבי שמעון: 
+
+Mishnah 2
+
+<b>המוציא חבל כדי לעשות אוזן לקופה כו':  </b>גמי הוא הגומא ובעברי תיבת גומא. תלאי כמו בית יד שיתלה ממנו: ונפה ידועה. והיא דקות הנקבים: וכברה היא שנקביה רחבים יותר: וקשר מוכסין הוא הסימן שכותבין לוקחי המעשר ובעלי המכס להודיע כי זה פרע מה שנתחייב ושיעורן שתי אותיות וקורא אותן קשר כמו שקוראין אנשי דורנו הרשמים והצורות שמחשבין בהן הפנקסין עק"ר אלרומ"י בלשון ערבי ובלשון עברי קשר הרומיים: ונייר. ידוע: ונייר מחוק שטר של נייר שנתבטל ואין מוציאין בו חוב: ופלייטון מר דרור והוא המושק. ואין הלכה כרבי יהודה: 
+
+Mishnah 3
+
+<b>עור כדי לעשות בו קמיע כו':  </b>לעשות בו קמיע לכסות בו קמיע. וקלף ידוע ועל הקלף יכתבו התפילין וזה הלכה למשה מסיני ופרשיות תפילין ארבעה קדש לי והיה כי יביאך שמע והיה אם שמוע. וכבר זכרנו כי הדונג הוא השעוה: 
+
+Mishnah 4
+
+<b>דבק כדי ליתן בראש השבשבת כו':  </b>דבק הוא דבר עשוי בידי אדם כל הנוגע בו ידבק בו: ושבשבת הוא הגמי שבראשיה נותנין הדבק קושרין אותה בקנה ומכניסין אותה בקיני העופות ומוציאין האפרוחין: וחרסית טיט האדמה והוא ידוע אצל הרופאים: פי כור שפת הכור שמתיכין בו והוא שם עברי בחרתיך בכור עוני (ישעיהו מ״ח:י׳): פטפוט רגל הכור כי עושין לו רגלים כשהוא גדול ובמשנת כלים פטפוטי כירה: צורפי זהב ידוע והוא עברי ותתנהו לצורף (שופטים י״ז:ד׳). סובין ידוע וכן יעשו הצורפים ישליכו הסובין על פני הכור בעת ההתכה: וסיד הוא עברי ושדת אותם בשיד (דברים כ״ז:ד׳) והוא נעשה מאבנים שרופות והיה מנהגם למשוח בו הנערות על כל בשרם כמו מלבוש וכוונתם להביא להם הנדות ולמהר הבגרות ולהנעים בשר: כלכול הצדעים: ואנדיפי המצח. ואין הלכה כר' יהודה ולא כר' נחמיה: 
+
+Mishnah 5
+
+<b>אדמה כחותם המרצופים דברי ר' עקיבא כו':  </b>אדמה טיט אדום יעשו ממנו חותמות על השקין שמשימין בהם הסוחרים ממונם הנקראים מרצופין וכמו כן יעשו מהן חותמות על הכתבים: וקלח ענינו שרש: וכרישה כרתי ובעברי חציר ואת החציר (במדבר יא). וחול גס החול העבה: עבה שיהיה עצם הקנה עב עד שלא יהיה ראוי לכתיבה: ואמרו קלה רוצה לומר ממהרת להתבשל והיא ביצת התרנגולת: ופירוש טרופה מעורבת רוצה לומר שמערבין אותה בשמן ומנענעין אותה היטב ומפני זה היא ממהרת להתבשל ואל תדמה כי מכלל השעור הוא מה שיחם בו כלי הבשול כמו המרחשת או המחבת כי אינו אלא שיעור מה שקולין מביצת התרנגול שיעור גרוגרת והוא אמרם כגרוגרת מביצה קלה ותהיה האלפס הוחמה כבר חמום בינוני. ואין הלכה כרבי עקיבא: 
+
+Mishnah 6
+
+<b>עצם כדי לעשות תרווד כו':  </b>תרווד כף הרופאים קטן ועוד קוראים אותו תרוור והרבה עושין אותו אצלנו: וחף שן משיני מפתח העץ: וכרכר ידוע ובלע"ז טורטי"ר והוא הכישור: 
+
+Mishnah 7
+
+<b>חרס כדי ליתן בין פצים לחברו דברי ר' יהודה כו':  </b>פצים חצי לבנה כשיש חלל בין חצאי לבנה וימלאו אותו החלל בחרסים ואבנים דקות והלכה כר' יוסי: 
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>אמר ר' עקיבא מנין לע"ז שמטמאה במשא כו':  </b>טומאת משא היא כי מי שנושא דבר שהוא מטמא במשא אפי' שלא נגע בו אלא שיהיה בינו לבינו דבר מבדיל כיון שהיה כובד אותו הדבר הטמא עליו טמאו ובתחלת סדר טהרות יבאר הדברים המטמאין במשא ומה שאינן מטמאין ושם נזכיר הראיות כלם ורבי עקיבא סובר כי מי שנושא עבודה זרה נטמא ואפי' היתה בקופה וכיוצא בה וחכמים אומרים אינה מטמאה אלא במגע והנוגע בה בעצמו הוא נטמא והראיה שהביא רבי עקיבא שהיא מטמאה במשא מאותה ראיה עצמה אמרו חכמים שהיא לא תטמא לאברים והוא אמרם אקשייה רחמנא לנדה שאינה מטמאה אברים וכמו שיד הנדה ורגלה כשהן קטועין אינן מטמאין משום נדה כמו כן חלק מצורת עבודה זרה אינה מטמאה אלא כולה היא המטמאה במגע כשרץ שאינו מטמא אלא במגע כאשר נבאר בתחלת הלכות טהרות והמשילה הכתוב לשרץ באמרו שקץ תשקצנו ותעב תתעבנו כי חרם הוא (דברים ז׳:כ״ו) וטעם מה שהלכו חכמים בטומאת עבודה זרה לקולא לפי שהיא מדרבנן והעיקר אצלנו כי כל מה שהוא מדרבנן ונוכל להקל או להחמיר שנלך בה להקל והלכה כחכמים: 
+
+Mishnah 2
+
+<b>מנין לספינה שהיא טהורה כו':  </b><b>מנין לערוגה שהיא ו' על ו' טפחים כו':  </b>ראייתו מאמרו בלב ים שהיא כמו הים וכאשר הים אינו מטמא כמו כן כל מה שבתוכו אינו מטמא ואפי' היתה ספינה של חרס ואפי' טעונה ביבשה והורידוה לים: וערוגה ששה על ששה טפחים כבר בארנוהו בפרק שלישי מכלאים ואני אזכיר לך ממנו בכאן מעט מזער כפי דרכנו זה והוא כי אנחנו צריכים שיהיה בין כל זריעה וזריעה ריחוק טפח ומחצה כדי שלא יתערבו משום כלאים אלא אם תהיה זוית בצד זוית או בצד צלע מקום זריעה שניה אז לא נצטרך להרחיק ביניהן כי הגבלת הזוית יראה הבדלתם וכבר ציירנו בכלאים צורות הרבה ואני אצייר לך בכאן אחת כדי שיתבאר ענין זאת ההלכה <img 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"> ואיך יזרע אדם חמשה זרעים וראייתו ממלת זרועיה שהיא מורה על הרבוי ואינו ראיה אלא היא אסמכתא חלושה כמו סימן וכשתרצה לדעת דיני ערוגה תעיין דברינו בחמישי [<small>צ"ל</small> בשלישי] בכלאים והוא כולו דבר אמת ואינו לרבי עקיבא בלבד: 
+
+Mishnah 3
+
+<b>מנין לפולטת שכבת זרע ביום השלישי כו':  </b>ממה שהזהיר על משכב האשה קודם מתן תורה בשלשה ימים ראיה כי כשיפול מן האשה שכבת זרע תוך שלשה ימים לבעילתה שהיא נטמאת באותה שכבת זרע ואם הפילה השכבת זרע אחר שלשה ימים הרי היא טהורה לפי שאותה שכבת זרע כבר נפסדה ולא תטמא בה ופסק ההלכה כי פולטת בשלישי טהורה ועוד נבאר זה בפרק שמיני ממקואות: ומאמרן בהיותם כואבים ראיה כי היום השלישי קשה למהול כי הלחות ניגרות ויורדות ומתהוה מהם חבורה וירבו המכאובות ומפני זה התירו לרחצו במים חמים בשבת ואפילו הוחמו בשבת לפי שהוא סכנת נפשות: וצורת תכונת המעשה בשעיר המשתלח עוד אבאר אותו בפרק ששי ממסכת יומא: 
+
+Mishnah 4
+
+<b>מנין לסיכה שהיא כשתיה ביוה"כ כו':  </b>אין רוצה באמרו כשתיה שיהיה חייב עליה כרת כמו שהוא חייב על השתיה אבל הכוונה שהוא אסור כמו השתיה ויתחייב עליה מלקות כמו שנבאר במסכת יומא: 
+
+Mishnah 5
+
+<b>המוציא עצים כדי לבשל ביצה קלה כו':  </b>כבר בארנו כי ביצה קלה היא ביצת תרנגולת ותבלין בשמים כמו הפלפלין והזנגביל ובלנגאן וקדה ודומיהן וכולן מצטרפין זה עם זה לפי שפעולתן אחת: איסטיס ני"ל בלשון ערבי והוא דבר שצובעין בו כעין הרקיע. ופואה בערבי אלפו"ה והם שרשי עשב אדומים צובעין בהם אדום: סבכה כובע הראש שעושין כמין ציץ על המצח או על הראש: נתר ובורית וקומניאה ואשלג כלם דברים הרוחצים בחוזק ומלבנים ושמותם בערב ידוע: כתם הוא כתם הדם הנמצא בבגד והוא בספק אם הוא דם נדה או לא ורוחצים אותה בשבעה דברים ממרקין ומלבנים ומכללם אלו הארבעה כאשר נבאר בנדה. ואין הלכה כרבי יהודה: 
+
+Mishnah 6
+
+<b>פלפלת כל שהוא ועטרן כל שהוא כו':  </b>עטרן ידוע ובלשון ערבי קטרא"ן: ומיני מתכות הם כלי מתכות ששוחקין בהם הבשמים לפי שהם דברים קשים וחזקים ואפילו דבר קטן מהם הוא ראוי שיעשה ממנו דרבן ודומה לו: ומקק הוא הדבר הכלה שנתעפש ולא נשאר בו אלא רושם והוא מלה עברית אתם ימקו (ויקרא כ״ו:ל״ט) ורבי יהודה אומר מאחר שהמעט ממשמשי ע"ז חוששין לו וראוי להסירו הרי הוא חייב כשהוציא מהם כל שהוא לפי שהוא חשוב. ואין הלכה כרבי יהודה: 
+
+Mishnah 7
+
+<b>המוציא קופת הרוכלין כו':  </b>רוכלין הבשמים: זרעוני גינה הם הזרעים שאינם ראויים לאכילה כמו זרע המלפפונות והבצלים והלפתות ודומיהם ומי שהוציא מאחד מאלו קרוב לגרוגרת הוא חייב ורבי יהודה בן בתירא חולק על זה ואומר שאפילו לא הוציא מאלו הזרעים אלא חמשה גרגרים בלבד או יותר על זה שהוא חייב ונסתלקו דברי רבי יהודה בן בתירא ואחר כן התחיל מאמר שני והוא דברי הכל ואמר כי מי שהוציא מזרע הקשואים או הדלועין או הפול המצרי שני גרגרים שהוא חייב: וענין אמרו חגב חי כל שהוא רוצה לומר אפילו היה קטן ביותר. ואין הלכה כרבי יהודה בן בתירא ולא כרבי יהודה: 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>המצניע לזרע ולדוגמא ולרפואה כו':  </b>שיעור זאת המשנה הוא זה המצניע קודם השבת לזרע ולדוגמא ולרפואה ושכח למה הצניעו והוציאו בשבת סתם חייב עליו בכל שהוא שעל דעת הראשונה הוציאו וכאשר נשלמה כוונתו והוציא אותו דבר שהצניע לאותה הסיבה או סתם כאשר פרשתי פעמים אז שלמה מחשבתו ואחר כן כשהוציאו אם הכניסו אחר כן היה יחוס אותו דבר לו כיחוסו לשאר בני אדם ומפני זה כשחזר והכניסו אינו חייב אלא כשיעורו וכבר קדם זכר השיעורין כלם. ופירוש דוגמא משל ודמיון רוצה לומר שהצניע אותו דבר להראותו לעיון: 
+
+Mishnah 2
+
+<b>המוציא אוכלין ונתנן על האסקופה כו':  </b>אסקופה נקראת המשקוף התחתון ממשקופי הבתים והדיורין וזולתם כמו שקוראין המשקוף העליון משקוף ואסקופה החיצונה היא אצטבא והיא לפני משקוף פתחי הבתים ונקראת חיצונה לפי שהיא לצד רשות הרבים וזאת האסקופה שמדבר בה בזאת ההלכה היא כרמלית וכבר קדמו (מצרי) [מגדרי] הכרמלית ודיניה בתחלת זאת המסכתא ופי' בבת אחת בפעם אחת לפי שאינה נקראת מלאכה אלא העתקת דבר מרה"ר לרה"י או מרשות היחיד לרשה"ר אם לא יהיה ביניהם רשות אחרת כאשר נתננו העיקר בתחלת דברינו בזאת המסכתא: 
+
+Mishnah 3
+
+<b>המוציא בין בימינו בין בשמאלו כו':  </b>הוצאת בני קהת לארון היתה בכתף וקראה השם יתברך עבודה שנאמר (במדבר ז׳:ט׳) כי עבודת הקדש עליהם בכתף ישאו: לאחר ידו פירוש ע"ג ידו: מרפקו כך נקרא בערבי מרפק והוא הפרק האמצעי מן הזרוע. אפונדתו הוא בגד הזיעה והוא בגד צר ילבש אותו האדם דבק לבשרו ובו מקומות תפורים חלולים כמו חריטין ומצניע שם האדם מה שהוא רוצה ולובש עליו בגדו הנקרא חלוק וכאשר יהפך אפונדתו מלמטה למעלה ישוב פתיחת אותן החריטין למטה ויפול מה שבתוכם מדבר שיש לו כובד בלי ספק. שפת חלוקו שפת בגדו התחתונה: 
+
+Mishnah 4
+
+<b>המתכוין להוציא לפניו ובא לו לאחריו פטור כו':  </b>סינר חגור וכאשר תתלה דבר בסינר שלה בין מלפניה בין מלאחריה חייבת לפי שהוא סובב כלומר חוזר: ומקבלי פתקין הם הלוקחים הכתבים והאגרות רוצה לומר שלוחי המלך הרגלים כלומר הרצים כי נותנין אלו הפתקין בעצים חלולים בצורת קנה חלול ותולין אותן בצואריהן: רבי יהודה אומר כי זה הקנה החלול הוא סובב בצוארו וחוזר מצד אל צד כלומר לפניו ולאחריו. ואין הלכה כר' יהודה: 
+
+Mishnah 5
+
+<b>המוציא ככר לרשות הרבים חייב כו':  </b>השמיעך בזו ההלכה העיקר שהקדמנו בראש פ' א' מזאת המסכתא והוא כי המלאכה כששנים גומרין אותה שהן פטורין העושה את כלה ולא העושה מקצתה ורבי שמעון אמר אפילו לא יכול אחד להוציאו והוציאוהו שנים פטורין. ואין הלכה כרבי שמעון: 
+<b>המוציא אוכלין פחות מכשיעור בכלי כו':  </b>העיקר אצלנו כי כזית מן המת ומן הנבלה וכעדשה מן השרץ המטמא כפי טומאת מינו ופחות מזה השיעור אינו מטמא ועוד יתבארו עקרים אלו במקומם וטעם ר"ש כי הוא רואה כי אין כוונת המוציא דבר מן הדברים האחרים ככוונת המוציא אלו הנזכרים אבל כוונתו הסרת הטומאה אם כן תהיה הוצאתו מלאכה שאינה צריכה לגופה שהוא פטור עליה וחכמים רואין כי אין הפרש בין המוציא דבר מאלו הטומאות ובין המוציא דבר אחר. ודע כי העיקר אצלנו החי נושא את עצמו ולפיכך המוציא אדם חי אינו משאוי אבל אם היה כפות הוא משאוי לדברי הכל אבל בהמה חיה ועוף אע"פ שהם חיים משאוי הם לדעת חכמים. ואין הלכה כרבי שמעון: 
+
+Mishnah 6
+
+<b>הנוטל צפרניו זו בזו או בשיניו כו':  </b><b>התולש מעציץ נקוב חייב כו':  </b>וכן שערו וכן שפמו וכן זקנו רוצה לומר מי שנטל אלו בידו מעצמו כמו צפרניו בזה הוא המחלוקת שזכר אבל מי שנטל אחת מהם במספרים ודומה לו מכלי הגלוח כיון שנטל שתי שערות יתחייב לו לדברי הכל וכמו כן אם עשה בזה לאדם אחר אפילו ביד שהוא חייב ודע כי שער הראש כשנפסק או נתלש רובו ונשאר תלוי מן הראש ומצער אותו מותר לו לכרתו בידו בשבת: וגודלת היא האשה היודעת לגדל השער ולעשותו עבות: ופוקסת היא הנותנת שער על הצדעים והוא ממין גדילת השער: וכוחלת היא הנותנת בעין כחל: ור"א אומר כי כל אלו תולדות כי גודלת תולדות בונה וכוחלת תולדת כותב [<small>במסקנא צ"ה ע"א מסיק הש"ס דלאו משום כותבת אלא כוחלת משום צובעת ועי' תוי"ט</small>]: וחכמים אומרים כי ענין גדלת השער אינו ענין בנין וענין הכוחל אינו ענין הכתיבה: והעיקר אצלנו עציץ נקוב הרי הוא כארץ ושיעור הנקב כדי שורש קטן וכבר בארנו זה בפרק חמישי ממסכת דמאי ורבי שמעון אינו סובר שיהיה כארץ לענין שיתחייב סקילה: ואין הלכה כרבי שמעון והלכה כחכמים: 
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>הזורק מרשות היחיד לרשות הרבים כו':  </b>דע כי רשות הרבים מגיע עד עשרה טפחים ולמעלה מעשרה טפחים ברשות הרבים הוא מקום פטור והמחלוקת ביניהם הוא כי הזורק דבר מרשות היחיד לרשות היחיד ועבר על רשות הרבים רבי עקיבא אומר כי אם עבר אותו החפץ שזרק על אויר רשות הרבים בתוך עשרה שהוא כאילו נח ורבנן אינן אומרים כן אבל אם זרק למעלה מעשרה אפילו רבי עקיבא פוטר והלכה כחכמים: 
+
+Mishnah 2
+
+<b>כיצד שתי גזוזטראות זו כנגד זו בר"ה כו':  </b><b>חוליות הבור והסלע שהן גבוהים י' כו':  </b>גזוזטראות כצוצריות והוא בנין מעצים יוצא מן הכותל ולחוץ בעליות על רשות הרבים ועושין אותו כדי להרחיב העליה יהיו אותן הגזוזטראות רשות היחיד גמורה וכבר הקדמנו זכירת מצריה וכשהיתה אותה הגזוזטרא יוצאה לרשות הרבים מזה הצד וגזוזטרא אחרת מצד אחר יהיה רשות הרבים באמצע ורשות היחיד מכאן ורשות היחיד מכאן. בדיוטא אחת שיהיו שתיהם בשוה בעליה אחת האחת נמשכת אחר חברתה ורשות הרבים ביניהם כזאת הצורה <img src="data:image/png;base64,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"> המושיט חייב כי כן היתה עבודת הלוים כאשר יתבאר והזורק פטור כמו שאמרו חכמים כי זורק מרשות היחיד לרשות היחיד ורשות הרבים באמצע פטור והדין היה כמו כן במושיט לולי שהיא עבודה נשתמשו בה במשכן וכל המלאכות ממשכן גמרינן להו ודע כי אמרם המושיט חייב ואפילו למעלה מי' לפי שהלוים למעלה מי' היו מושיטין ואחר כן חזר לבאר איך היתה עבודת הלוים ואמרו שתי עגלות זא"ז מושיטין את הקרשים מזו לזו כי העגלות היו נושאין עליהם הקרשים על זאת הצורה <img src="data:image/png;base64,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"> וכל אחת מאלו העגלות היה רשות היחיד: חולית הבור הוא הרפש והטיט הנמצא בקרקעיתו והודיענו כי כשיש בעומק הבור עם החוליא עשרה טפחים יצטרף הבור עם החוליא להשלים עשרה טפחים: ואמרם הנוטל מהם ונותן שיטול מהם ויתן ברשות הרבים והנותן עליהם שיטול מרשות הרבים ויניח עליהם [כפי] העקרים שבארנו בתחלת זאת המסכתא: 
+
+Mishnah 3
+
+<b>הזורק ד' אמות בכותל למעלה מי' טפחים כו':  </b><b>זרק לתוך ד' אמות ונתגלגל חוץ לד' אמות כו':  </b>כבר בארנו בתחלת זה הפרק כי למעלה מי' טפחים ברשות הרבים מקום פטור הוא וכן למטה מעשרה בארץ והעיקר אצלנו כי המעביר ארבע אמות ברשות הרבים חייב: ואמרו כזורק בארץ רוצה לומר שהוא חייב ובתנאי שיהיה אותו הדבר שזרק נדבק בכותל כמו הטיט השמן או הבצק ודומה לו אז נמדוד מן המקום שהוא עומד בו (בעמידה) ברשות הרבים לאותו דבר שדבק בכותל אחר שנדמה קו בכותל ישר שיצא מן המקום שזרק ממנו מרשות הרבים לאותו הדבר הדבק ואם יהיה באותו קו ד' אמות וגובה אותו הדבר הדבק בכותל י"ט או פחות אז יהיה חייב לפי שזרק מתחלת ד' לסוף ד' ברשות הרבים ואמרו פטור באותו שזרק לתוך ד"א ונתגלגל חוץ לד"א מבואר ביותר לפי שהוא לא נתכוון לזריקה של איסור ואמרו בהפך זה חייב בתנאי שינוח חוץ לד"א ואפילו זמן מועט אבל אם לא נח כלל פטור: 
+
+Mishnah 4
+
+<b>הזורק בים ד' אמות פטור אם היה רקק מים כו':  </b>הים היא כרמלית: ופירוש רקק מים אמת המים. וענין אמרו רשות הרבים מהלכת בו בתוכו שיהיו בני אדם מהלכין בו וכשיהיה בגובה אותו רקק עשרה טפחים או יותר אינה נחשבת מרשות הרבים לפי שהיא חולקת רשות לעצמה כמו שנתבאר פעמים ומה שכפל מהלכת בו פעמים ללמדך אפילו שמהלכין בו רבים בדוחק ועמל כי העיקר אצלנו הלוך ע"י הדחק שמיה הלוך ומה שכפל רקק מים ב' פעמים ללמדך אפי' היה רחבו ד' אמות כיון שיש בגבהו פחות מי"ט רה"ר נחשב אותו כיון שמהלכין בו רבים וכשיהיה בגובה זה הרקק י' טפחים אפילו היה ברחבו פחות מד' טפחים שבני אדם יכולין לעברו במהירות לא יחשב כרשות הרבים והשוה בזה ימות החמה וימות הגשמים: 
+
+Mishnah 5
+
+<b>הזורק מן הים ליבשה ומן היבשה לים כו':  </b>כבר בארנו כי הים כרמלית: ואמרו קשורות מטלטלין מזו לזו אחר עשיית הערוב לפי שהן כמו שתי חצרות: ומוקפות הוא שיקיף ביניהם כלומר מחיצה מיריעות וכיוצא בהם: 
+
+Mishnah 6
+
+<b>הזורק ונזכר לאחר שיצתה מידו קלטה אחר כו':  </b>כשתדקדק לשון זאת המשנה תמצא בה קושיא והוא כי הוא אמר כשנזכר שהוא אסור ואחר כן קלטו אחר לאותו דבר שזרק שהוא פטור ואם לא קלטו אחר אלא שנפל לארץ יהיה חייב וזה אחר שנזכר ואחר כן אמר כל חייבי חטאות אינן חייבין עד שתהא תחלתן וסופן שגגה ושערוה בגמרא כך הזורק ונזכר לאחר שיצאת מידו או שלא נזכר וקלטה אחר או קלטה כלב או נשרפה פטור הא נחה חייב חטאת במה דברים אמורים כשחזר ושכח אבל לא חזר ושכח פטור שכל חייבי חטאות אינן חייבין עד שתהא תחלתן וסופן שגגה: 
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>הבונה כמה יבנה ויהא חייב כו':  </b>מסתת הוא החרש המישר המלאכה והמחליק אותה בכלי הידוע אצלנו וזאת המלאכה היא תולדת המכה בפטיש: ומעצד כלי אומנות ידוע חרש ברזל: וקודח הנוקב והיא תולדת המכה בפטיש: ורבן שמעון בן גמליאל סובר כי המכה בקורנס על הסדן אף על פי שלא הכה על שום דבר מהדברים שהוא רוצה לרקען או להחליקן שהוא חייב ובתנאי שתהיה ההכאה בשעת מלאכה לפי שכך עושין הנפחין והם חרשי הברזל פעמים רבות יכו על הברזל הכאות הרבה ועל הסדן הכאה או שתים כאילו אותה ההכאה מתקנת אותן ההכאות כולן ואין הלכה כמותו: 
+
+Mishnah 2
+
+<b>החורש כל שהוא המנכש והמקרסם והמזרד כו'  </b>מנכש הוא החופר סביב בעקרי הגפנים והצמחים והוא ממלאכות העבודה והיא והחרישה שוה: מקרסם הוא הקוטע ירקות הכורת מהם מה שעלה על פני הארץ: ומזרד הכורת ענפי האילנות. וזה המקרסם והמזרד כשהוא מתכוין לתועלתו במה שכרת הוא מאבות מלאכות הקוצר ואם נתכוין לתקן הצמח כדי שירבו ויגדלו כאשר יעשו בזמורות הגפנים הוא זורע. וענין אמרו לתקן. לתקן הארץ לחרישה ואם היתה כוונתו בלקיטת העצים לשורפן או באסיפת העשבים לגדשן ולהאכילן לבהמתו נקרא מעמר: 
+
+Mishnah 3
+
+<b>הכותב שתי אותיות בין בימינו בין בשמאלו כו':  </b>אמרם בין בימינו בין בשמאלו רוצה לומר מי שהוא משתמש בשתי ידיו והם קורין אותו שולט בשתי ידיו אבל שאר בני אדם אינה נקראת כתיבה אלא כתיבת ימין אבל כתיבת שמאל אינו אלא רושם לא כותב: סמניות הוא לשון רבים של סימן והם סימנים כמו שכותבין בני אדם א' שיורה על אחד וב' שיורה על שנים בכל לשון ובכל כתיבה ורבי יוסי אומר כי כותב שתי אותיות אינו חייב משום כותב אלא משום רושם ורושם אצלנו מאבות מלאכות כיון שהיה במשכן כי קרשי המשכן היו כ' מצד צפון וכ' מצד דרום וח' מצד מערב ותכלית מה שהיו מונין שם כ' והיו כותבים על הקרש הראשון בצדו האחד א' ועל הקרש השני ב' וכך היו עושין עד הקרש האחרון שהיו כותבין עליו כ' וכיון שכן הוא כמו שאמרנו מי שכתב בקרש אחד י"א והם שתי אותיות וככה עד הי"ט חייב משום רושם ותועלת היותו משום כותב או משום רושם כי לדעת האומר משום כותב יתחייב על ב' אותיות כשכתב כתיבה בשבת בשוגג ואחר כן כתב ב' אותיות בהעלם אחת אינו חייב אלא חטאת אחת לפי שהיא מלאכה אחת והאומר משום רושם מונה רושם מאבות מלאכות יתחייב שתים: ופירוש בן זוגו חבירו רוצה לומר שהוא בצדו בסדר ואמר ר' יהודה אם נתכוון לכתוב שמעון כיון שכתב (שמ) [שם] חייב לפי שגמר שם ואף על פי שמ"ם שם סתומה וזאת פתוחה לא נחוש אלא הלשון וזה הדבר אמת לפי שלא נחוש לכוונתו אלא בגמר מלאכה הראויה אילו נתכוין לארוג בגד מכ' אמה בשבת שלא יהיה חייב עד שיגמור הכ' אמה ויארוג כל השבת ויהיה פטור זה שקר אלא משעה שיארוג שני חוטים יתחייב אע"פ שכונתו להשלים אריגת הבגד ובזה תדון בכל המלאכות. ואין הלכה כרבי יוסי: 
+
+Mishnah 4
+
+<b>הכותב שתי אותיות בהעלם אחד כו':  </b>דיו ידוע כותב על הספר בדיו (ירמיהו ל״ו:י״ח): וסם שם העקר איזה עיקר יהיה ורצונו בכאן עיקר צובע: סיקרא גם כן ידוע והוא כמו אבן שצובע צבע אדום: קומוס מין עפר וצבעו שחור ובערבי אלזא"ג: קנקנתום ממין הקומוס וכן נקרא בערבי קלקנתום: כל דבר שהוא רושם רוצה לומר שיתקיים רשומו: פנקס ספר רוצה לומר חשבון הסופרים: נהגין נקראין מן והגית בו (יהושע א) רוצה לומר שתהיה האות כנגד האות השניה: ואמרי מסרט על בשרו הוא שיכתוב בסריטה על שטח בשרו ואפי' הוציא דם אינו חייב חטאת לדעת רבי יהושע לפי שאין דרך כתיבה בכך והלכה כרבי יהושע: 
+
+Mishnah 5
+
+<b>כתב במשקין במי פירות באבק דרכים כו':  </b>אחד בארץ ואחד בקורה רוצה לומר כתב אות אחת בארץ ואחת בקורה: ונוטריקון הוא שיכתוב אות אחת מראש המלה ויובן מאותו אות כל המלה כמו שיכתוב ק' וינקוד עליה ויהיה רמז על קרבן או יכתוב מ' ויהיה רמז על מעשר ויובן ממנו זה כפי מה שהסכימו אנשי נוף אחד או אנשי מדינה אחת רבי יהושע בן בתירא אמר כיון שהכל מבינים מאותה אות המלה כולה כאילו כתב אותיות הרבה והלכה כחכמים: 
+
+Mishnah 6
+
+<b>הכותב שתי אותיות בשתי העלמות כו':  </b>הכוונה בזאת ההלכה כי העושה קצת מן המלאכה בשעה אחת מיום השבת ולא גמר אותה וגמרה בשעה אחרת והוא שוגג בשתי שעות אלא שנזכר בין שתי השעות כי אותה הקצת שעשה עבר ואחר כן שגג וגמר המלאכה ר"ג אומר אין ידיעה לחצי שיעור ואותה ידיעה הרי היא כאילו לא היתה ולא עשתה רושם כלל ובהעלם אחד עשה המלאכה כולה ולפיכך הוא חייב חטאת וחכמים אומרים יש ידיעה לחצי שיעור ונבדל קצת המלאכה מן הקצת בידיעה ולפיכך הוא פטור מן הקרבן אבל הוא חייב מכת מרדות על חצי שיעור כאשר בארנו כי אמרו פטור זו היא כוונתו במה דברים אמורים כשעשה חצי שיעור במזיד אבל אם היה שוגג אינו לוקה והלכה כחכמים: 
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר האורג שלשה חוטין כו':  </b>אחד על האריג הוא שארג אפילו חוט אחד על אותה מסכת הוא חייב לדברי רבי אליעזר והלכה כחכמים: 
+
+Mishnah 2
+
+<b>העושה שתי בתי נירין בנירין כו':  </b>נירין הניר וכבר פירשנו אותו בפרק השביעי: וקירוס יריעה ארוגה מן הסיב: נפה ידועה: וגם כך כברה. וזכר בכאן אלו הדברים על דרך נתינת השיעורים וזכרם בפרק כלל גדול על דרך מנין אבות מלאכות: 
+
+Mishnah 3
+
+<b>הקורע בהמתו ועל מתו וכל המקלקלין פטורין כו':  </b>מקלקל על מנת לתקן רוצה לומר כמי שהורס וכוונתו לבנות: ואמרו הקורע בחמתו או על מתו פטור כשאינו חייב לקרוע על אותו המת: ואמרו בחמתו פטור סברא דחויה היא והלכה הקורע בחמתו או על מת שחייב עליו קריעה חייב והטעם שיהיה הקורע בחמתו ועל מתו חייב מפני שדעתו מתישבת וחמומו מתפשר לאותו הקרע והוא דומה למתקן: 
+
+Mishnah 4
+
+<b>שיעור המלבן והמנפץ והצובע והטוה כו':  </b>רוחב הסיט שתות הזרת והוא השיעור הקרוב לדעתי שראיתי בפירוש הסיט והוא הנכון אצלי כאשר בארתי בפרק ג' ממסכת ערלה ויהיה רוחב הסיט כפול שליש הזרת וראיתי לגאון שהוא בין הגודל והאצבע כשיפתח ידו כל מה שיוכל האדם וכשילבן אדם מן הצמר וינפץ ממנו או יצבע ממנו שיעור שיטוה ממנו חוט ויהיה ארכו רחב הסיט כפול שהוא חייב והמובן לי מפירוש אלו המלות שפירשו הקדמונים כי מלא הסיט הוא שתות הזרת ומלא רחב הסיט [<small>צ"ל</small> כפול] הוא רחוק מה שיראה בין הגודל והאצבע: 
+
+Mishnah 5
+
+<b>רבי יהודה אומר הצד צפור למגדל וצבי לבית חייב כו':  </b>ביבר מקום שמכניסין בו העופות והבהמות והלכה כחכמים כאשר פירש ר"ש בן גמליאל: 
+
+Mishnah 6
+
+<b>צבי שנכנס לבית ונעל אחד בפניו חייב כו':  </b>טעם אמרם שניהם פטורין כבר קדם בתחלת המסכתא. ואין הלכה כרבי שמעון: 
+
+Mishnah 7
+
+<b>ישב האחד על הפתח ולא מילאהו כו':  </b>אמרם פטור בכאן הוא פטור ומותר: 
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>שמנה שרצים האמורים בתורה הצדן כו':  </b>דע כי החובל והוא העושה חבורה אינו חייב אלא בשני תנאין האחד שיעשה חבורה בנפש חיה שיש לו עור ויצא ממנו דם או שיהיה הדם צרור תחת העור כמו שיארע מהכאות האבן וכיוצא בו והתנאי השני הוא שיתכוין באותה חבורה שיהנה באותו דם או באותו בשר לרפואה או להאכילה לבהמה אבל אם לא נתכוון אלא היזק הבהמה או לצערה הרי הוא מקלקל וכבר קדם באמרם כל המקלקלין פטורין וזה הוא ענין אמרם החובל בצריך לכלבו והמבעיר בצריך לאפרו אז יהיה חייב והשורף דבר מן הדברים ומתכוין לאפרו הוא מבעיר המנוי בכלל אבות מלאכות והחובל ונתכוון למה שאמרנו הוא תולדת דש לפי שהוא מפרק אותו דבר ומבדילו מחבורו ואמר בכאן כי אלו הח' מינין הנזכרים בתורה לענין הטומאה והן החולד והעכבר והצב למינהו והאנקה והכח והלטאה והחומט והתנשמת (ויקרא י״א:כ״ט-ל׳) הם כולם בעלי עור ולפיכך החובל בהם כמו שהתנינו יהיה חייב וזולתם מן השרצים והרמשים אין להם עור ולפיכך החובל בהם פטור לפי שהוא מתחדש וחוזר לקדמותו וכמו כן ההורגן פטור אלא הנולד מהם מזכר ומנקבה וכבר נתברר במלאכת הרפואות כי העור כשיחבול לא ישוב כמו שהיה לעולם ולפיכך הוא חייב על כל מה שיש לו עור: 
+
+Mishnah 2
+
+<b>אין עושין הילמי בשבת אבל עושה הוא כו':  </b>הילמי הוא המים והמלח ואין בין הילמי ובין מי המלח אלא שהילמי שיעור גדול ומי מלח שיעור קטן ורבי יוסי מחמיר ואוסר אפילו מי מלח ואינו מתיר אלא כשישפוך שמן על המלח או על המים ואין הלכה כרבי יוסי: 
+
+Mishnah 3
+
+<b>אין אוכלין אזוב יון בשבת לפי שאינו מאכל בריאים כו':  </b>אזוב יון הוא בערבי אחטוברו"ם: ויועזר הוא בערבי פורנ"ג וכיוצא בו: ואבוב רועה בערבי אצאלדע"י: ומה שאמרו כל האוכלין אוכל אדם לרפואה ענינו כי כל דבר שדרכו שאוכלין אותו הבריאים ויזונו בו שהוא מותר לאדם לאכלו על דרך רפואה כיון שהוא מזון אצל ב"א בכלל. ובארץ ישראל שני דקלים וביניהם מעין מים והשותה מהם ישלשל אותו וירפה בני מעים ואלו המים נקראים מי דקלים ואסור לאדם לשתות אספרגוס והוא סם משלשל בשבת כלל. וכוס העקרין הוא שיחברו העקרין בד בבד ודכין אותן ושותין אותן ביין ומי שהיא זבה ושותה מהם שלש כוסות תתרפא ותחיה מחליה וכששותה ממנו בעל הירקון באחד ממיני היין יתרפא ויהיה עקר ולא יוליד ולפיכך הוא נקרא כוס העיקרין: וירוקה שם החולי הנקרא ירקון ובערבי ירקא"ן ואותן העקרים הם זאג מאסכנדיא"ה ועשב סרו בערבי עשבה אלסדו"ר ופירושו עשבה שמחה וכרכום: 
+
+Mishnah 4
+
+<b>החושש בשניו לא יגמע בהן את החומץ כו':  </b>החושש בשיניו לחזק רפיון בשר השנים אסור לו לגמע החומץ ולזורקו מפיו אבל מותר לו לגמע ולבלוע והוא אמרם לא יגמע ויפלוט אבל מגמע ובולע וגמע כמו אגמע מגזרת הגמיאני נא (בראשית כ״ד:י״ז) והלכה כרבי שמעון וצריך שתהיה אותה המשיחה משתמשין בה בני אדם הרבה: 
+
+Chapter 15
+
+
+
+Mishnah 1
+
+<b>אלו קשרים שחייבין עליהן כו':  </b>העיקר שתסמוך עליו הוא זה כל קשר שהוא של קיימא חייבין עליו ושאינו של קיימא אין חייבין עליו: אבל אם היה הקשר בלולאות או בחבור קצוות ועניבתם בלבד הוא מותר לכתחלה ואם הוא קשר הוא פטור אבל אסור אם אינו של קיימא. ואין הלכה כרבי מאיר: 
+
+Mishnah 2
+
+<b>יש לך קשרים שאין חייבין עליהם כו':  </b><b>קושרין דלי בפסיקיא כו':  </b>זאת המשנה יש לה שיעור וזה אמרם יש קשר שאינו חייב על קשירתו כמו שהוא חייב על קשר הגמלים והספנים ולא זכר אותו הקשר והם הקשרים שקושרים כדי שיתקיימו זמן ידוע מן הזמן כמו שקושרין קשר במתג להנהיג בו הסוס ואחר כן מתיר אותו: וחזר ואמר כי יש שם קשרים הוא מותר לקשרן לכתחלה והתחיל לזכרן ואמר קושרת אשה מפתחי החלוק והם שפתי הבגד ואפילו יהיה לבגד שתי שפתות: וחוטי הסבכה הם חוטי הכובע שעל הראש: פסיקיא חתיכה של בגד וחבלי האורג מותר לקשור בהם הבהמה לד"ה כי כלי האורג כולם חבלים ועצים וקנים כולם מותר לטלטלן בשבת לפי שהם כשאר כל הכלים והלכה כרבי אליעזר. ואין הלכה כרבי מאיר שהתיר לקשור הדלי בחבל: 
+
+Mishnah 3
+
+<b>מקפלין את הכלים אפילו ד' וה' פעמים. כו':  </b>מקפלין בכאן רוצה לומר הבגדים שמנהג בני אדם לקפלן ולהצניען ואמרו בכאן כי זה הקפול יש לו ארבעה תנאים ואז יהיה מותר להתיר קפולו ואלו הן שיהיה המקפל אדם אחד ולא שיהיו המקפלים שנים ושיהיה המקופל בגד חדש ושלא יהיה צבוע אלא לבן ושלא יהיה אצלו בגד אחר להחליף משום כבוד שבת ולפיכך הוא מותר לקפלו ולהתיר קפולו כדי שיראה כי עתה הותר מקפולו. ומציעין הצעות בגדים על המטות לישן עליהם והרבה יש כמו מטה מוצעת והיא מלה עברית יצועי עלה (בראשית מ״ט:ד׳). ואין הלכה כרבי ישמעאל: 
+
+Chapter 16
+
+
+
+Mishnah 1
+
+<b>כל כתבי הקדש מצילין כו':  </b><b>מצילין תיק הספר עם הספר וכו':  </b>כתבי הקדש שקורין בהם הם הנביאים ושאינן קוראין בהם הם הכתובים ורוצה לומר שלא יקרא בהם כל אחד ואחד בביתו כדי שלא יבטל בה"מ ולא אסרו הקריאה בהם אלא בשעת המדרש בלבד. ומה שאמרו טעונין גניזה ר"ל בשאר ימים כשנקרעו או בלו אבל מפני הדליקה אין מצילין אותן אלא אם היו כתובים בכתב אשורית ובלשון עברית. ותיק כמו כיסוי של עץ וזה המבוי שקראו מפולש אינו מפולש מב' רוחות כי הוא רשות הרבים בלי ספר אבל רצה באמרו מפולש מצד אחד והוא שלא יהיה לו לחי ושאינו מפולש הוא השער שיש לו לחי כאשר התבאר בעירובין. ואין הלכה כבן בתירא: 
+
+Mishnah 2
+
+<b>מצילין מזון ג' סעודות הראוי לאדם לאדם כו':  </b>אדם חייב בשלש סעודות בשבת האחת לילי שבת והשני יום שבת שחרית והשלישי במנחה ועוד יתבאר כי זאת ההצלה אינה אלא לחצר המעורבת מה שחייבנו שלא נתיר לו להציל כל מה שיוכל דילמא אתי לכבויי לפי שהוא בהול על אבוד ממונו וכשנאמר לו אין מצילין אלא שלש סעודות יסכים על אבוד ממונו ולא יחוש לכבות האש. ואין הלכה כר' יוסי: 
+
+Mishnah 3
+
+<b>מצילין סל מלא ככרות ואע"פ שיש בו ק' סעודות כו':  </b>לפי שהסל כלי אחד התירו לו להוציאו כולו אע"פ שיש לו יותר ממזון שלש סעודות. ופירוש אם היו פקחין כאשר אגיד לך והוא כי כל מה שהצילו המצילים מן הדליקה הכל הוא להם מן הדין כי מהפקרא קא זכו אבל דבר באנשים חסידים [<small>צ"ל</small> יראי שמים] שאינם רוצים לקחת לעצמן דבר שאינו שלהם ואינם רוצים גם כן ליגע עצמם בחנם ע"כ אמר כי אם היו המצילים פקחין רוצה לומר מחודדין ידעו כי השכר שיקחו ממנו אחר השבת אינו שכר שבת ויהיה אסור אלא שכר עמלם ויהיה מותר. ואין הלכה כבן בתירא: 
+
+Mishnah 4
+
+<b>ולשם מוציא כל כלי תשמישו ולובש כו':  </b>הי"ח בגדים הן מנוים בגמרא מזאת המשנה והם בגד ישימו אותו על הראש ומצנפת ובגד יתכסה בו האדם בכניסתו לבית המרחץ וב' מנעלים ובגד הזיעה כלומר שהוא דבוק לבשרו של אדם וחלוק שעושה בו מלאכתו וחלוק אחר רחב שלובשין אותו על שני הבגדים ובתי שוקים לכסות השוקים ובתי ידים מלבישין אותן על הידים ומגיעין עד השחי כי ארצם היתה קרה והיו מכסין ידיהם תמיד וכסות אחר על השוקים ורדיד קטן יעטף בו ראשו וכתפיו וב' רדידים יתנגב בהם כשהוא רוחץ בבית המרחץ ובגד נכבד ילבש אותו על כל בגדיו ומפה ינגב בו ידיו בעת הנטילה ואזור. ואין הלכה כרבי יוסי: 
+
+Mishnah 5
+
+<b>רבי שמעון בן ננס אומר פורסין עור של גדי כו':  </b>שידה צורתה ידועה אצלינו והיא תיבה קטנה. וגם כן תיבה ידועה. ומגדל אוצר של עץ ידוע אצלנו ונקרא בערבי מנשא"ר: ואמרו מפני שהוא מחריך יודיעך תועלת פרישת עור של גדי כי הוא יתחרך ולא יתלהב וימנע האש מהגיע אל העץ ור' סבר גרם כבוי אסור אפי' בשעת נפילת האש. ואין הלכה כרבי יוסי: 
+
+Mishnah 6
+
+<b>נכרי שבא לכבות אין אומרים לו כבה ואל תכבה כו':  </b>זה מבואר: 
+
+Mishnah 7
+
+<b>כופין קערה על גבי הנר בשביל שלא תאחוז בקורה כו':  </b>העיקר אצלנו כי כל צואה או לכלוך תהיה בבית ישיבתו של אדם שמותר להוציאה בשבת לפי שהוא גרף של רעי כי הוא אצלנו מותר לטלטלו בשבת אבל כל מה שאמר בכאן בצואה של תרנגולים כשתהיה בבית הבשול והמלאכה יש לכוף עליה כלי במקומה גזירה שמא יכנס לשם קטן ויתלכלך בה ולפיכך קרא צואה של קטן כלומר שיצחק בה הקטן. ומן החיות המזיקות יש מהם שממיתות בהכרח כשנושכות את האדם כמו קצת מיני האפעה והנחשים וכלב שוטה אלו כולן מותרין להרגן בשבת כשיזדמן לו ואין בזה מחלוקת כלל וזולת אלו מבעלי הארס מאותן שהן נושכות ולפעמים ממיתות ולפעמים אין ממיתות אבל הם מצערות ומכאיבות ימים. אלו ודומיהם אם רדפו אחר האדם לנושכו מותר להרגן ואם אינם רודפות אחר האדם אלא עומדות במקומן יש לכוף עליהם כלי כדי שלא ישכו ואם רצה האדם לדרסן ולהרגן בעת ההליכה הרי זה מותר והצד נחש וכיוצא בו בשבת אם צד אותו כדי לצחק בו הרי זה אסור [<small>צ"ל</small> חייב]: 
+
+Mishnah 8
+
+<b>נכרי שהדליק את הנר משתמש לאורו ישראל כו':  </b>אילו השמיענו נר בלבד היינו אומרים נר לאחד נר למאה ולפיכך אם הדליק לעצמו משתמש אחריו ישראל אבל מים אפילו מלא לעצמו לא ישקה אחריו ישראל ואילו השמיענו מלא מים היינו אומרים בזה בלבד אם בשביל ישראל אסור כי נחוש שמא ירבה בשאיבת המים בשביל ישראל אבל נר אפי' הדליק בשביל ישראל ובשבילו מותר. ואמרו כבש מקום חלק שיורדין בו ואין מעלות כמו בסולם ולא זכר זה אלא להשמיענו מעשה ר"ג וזקנים ודע כי כשיהיה נכרי וישראל והוא יודעו ומכירו אסור לו להשקות בהמתו אחריו כי מפני הכרתו וידיעתו בו שמא הרבה בשאיבת המים בשבילו ובזה כל מה שאפשר להרבות ולהוסיף עליו יהיה אסור בו זה הענין: 
+
+Chapter 17
+
+
+
+Mishnah 1
+
+<b>כל הכלים ניטלין בשבת ודלתותיהם עמהן כו':  </b> אמרו אף על פי שנתפרקו בשבת שיעורו אע"פ שנתפרקו בחול ניטלין בשבת. ואינן דומין לדלתות הבית שאם נעקרו שאינן מטלטלין ואפי' נעקרו בשבת לפי שלא חשב לטלטלן ולהניען ולא נעשו לזה וזה הוא ענין אמרם לפי שאינו מן המוכן: 
+
+Mishnah 2
+
+<b>נוטל אדם קורנס לפצע בו את האגוזים כו':  </b> קורנס הפטיש. וקורדום הגרזן. מגרה המשור שמנסרין בו הנגרים העץ. מגריפה מגרפות יעים. רחת לוח יזרו בה החטה וצורתה ידועה. מזלג עץ ארוך וראשו האחד מתחלק לשלשה עצים כצורת אצבעות היד יבררו בו התבן מן הזרעים. כוש עץ ארוך דק שבו טוות הנשים והוא הפלך. כרכר הוא הכישור שנותנות בפלך בעת הטויה טורטי"ר בלע"ז. מחט של יד מחט התפירה. ומאמרם ליטול בו את הקוץ יש ראיה שמוציא מה שנכנס בבשר האדם מן הקוצין והברקנים בשבת וכמו כן מותר לסחוט החבורה כדי שתצא הלחה ממנה אבל לא להרחיב הפה. ומחט של סקאין הוא המחט הגדולה שתופרין בה יריעות השער והן הנקראין שקין:
+
+Mishnah 3
+
+<b>קנה של זיתים אם יש קשר בראשו מקבל טומאה כו':  </b>עושין מקל לחבוט בו את הזיתים ומהפכין בו הזיתים כשהן בגת ועושין בראשי קצת אותן המקלות כמו רמון עגול או קשר וכשמהפכין בו הזיתים ירימו המקל ויביטו באותו רמון אם יש בו שמנונית אם לא וידמה כלי קבול ולפיכך מטמא: 
+
+Mishnah 4
+
+<b>ר' יוסי אומר כל הכלים ניטלין חוץ מן המסר הגדול כו':  </b>מסר הגדול הוא המגרה הגדולה שבה מגררין העץ העבה. ויתד של מחרישה ידועה ואמרו לצורך ושלא לצורך רוצה בו בין לצורך גופו בין לצורך מקומו אפי' מחמה לצל וצריך שיהיו אותן הכלים ראויין להשתמש בהם בשבת כמו הסכינין והכסאות והקערות והם נקראים דבר שמלאכתן להיתר אבל הכלים שהן דבר שמלאכתן לאיסור כמו המדוכות והרחים מותר לטלטלן לצורך גופן ולצורך מקומן אבל לא מחמה לצל וזה הוא העיקר בטלטול שבת וזכור ואל תשכח. ואין הלכה כרבי נחמיה: 
+
+Mishnah 5
+
+<b>כל הכלים הניטלין בשבת שבריהן ניטלין עמהן כו':  </b>עריבה היא קערה. ומקפה תבשיל או מרק קופא והמחלוקת שביניהן הוא כשנשברו בשבת אבל אם נשברו מע"ש אפי' אינן עושין מעין מלאכתן: 
+
+Mishnah 6
+
+<b>האבן שבקירויה אם ממלאים בה ואינה נופלת כו':  </b>קירויה הוא כלי חרס ששואבין בו מים ותולים ממנו אבן כדי שיכבד וירד לתחתית המעין. טפיח קומקום קטן והטעם שבעבורו לא התירו לשאוב בשבת כשאינו מתוקן גזירה שמא יחתוך ממנו בידו בשבת ויתקנהו לשאוב: 
+
+Mishnah 7
+
+<b>פקק החלון ר"א אומר בזמן שהוא קשור ותלוי כו':  </b>פקק החלון הוא המפה שתולין כנגד החלונות כדי שיסתיר אורם ופירוש פקק המסגר כלומר הדבר שסוגרין בו. ומה שאמרו חכמים בין כך ובין כך רוצה לומר בין קשור ובין שאינו קשור כיון שהוא מתוקן פוקקין בו והמחלוקת הוא בתוספת באהל עראי רבי אליעזר אומר אין מוסיפין באהלי עראי ואפי' ביום טוב וחכמים אומרים מוסיפין אהל עראי ואפי' בשבת והלכה כחכמים: 
+
+Mishnah 8
+
+<b>כל כסויי כלים שיש להם בית אחיזה ניטלין בשבת כו':  </b>אין ביניהם מחלוקת כי כסוי הכלים ניטלין בין שיש להן בית אחיזה בין אין להן וכסויי קרקעות אינן ניטלין אא"כ היה להם בית אחיזה אבל המחלוקת בכלים המחוברין לקרקע ר' יוסי סבר כי אין הפרש בין מחוברין לאין מחוברין ינטלו כסוייהם ואע"פ שאין להם בית אחיזה וחכמים סוברין שהן כקרקע והלכה כחכמים והוא העיקר האמתי כי כל המחובר לקרקע הרי הוא כקרקע: 
+
+Chapter 18
+
+
+
+Mishnah 1
+
+<b>מפנין אפילו ארבע וחמש קופות של תבן כו':  </b>מפנין מלה עברית מן פניתי הבית (בראשית כ״ד:ל״א) ואמרו אפי' ד' וה' על דרך הרבוי כאילו אמר אפי' מנין גדול ובתנאי שלא יפנה אותו האוצר כולו עד שלא יניח שם שום דבר וזהו ענין אמרו אבל לא את האוצר והטעם בזה כי קרקע האוצר חפור וחרב ונחוש שמא ישוה קרקעו בידו והוא אמרם דילמא אתי לאשוויי גומות ולא התירו זה אלא לדבר מצוה כמו שהמשיל מפני האורחין ומפני בטול בה"מ ואם הוצרך אדם לפנות לא יפנה יותר מד' או ה' אלא כל חד וחד מפני לנפשיה. והתירו טלטול התרומה ואפי' היה ישראל כיון שהיא ראויה לכהן ובתנאי שתהיה תרומה טהורה שתהיה ראויה לאכילה וכמו כן הדמאי הוא ראוי לעניים על העיקר שהוא אצלנו מאכילין את העניים דמאי. ואמרו כי מותר להניע מעשר ראשון שנטלה תרומתו ולטלטלו ואינו רוצה במעשר ראשון כשהוציאו כמשפטו ואחר כן הוציאו ממנו מעשר מן המעשר כפי החיוב כי אינו מדבר בכיוצא בו כי לא נשאר בו טעם שימנע הנעתו וטלטולו אבל מדבר במעשר ראשון שהוציאו הישראל בשבלים קודם שיודש ויהיה דגן ויוציאו ממנו התרומה גדולה בחיוב והודיענו כי המעשר שהוציאו על זה הדרך לא יתחייב הלוי להוציא ממנו אלא תרומת מעשר בלבד החלק שנשאר עליו אבל חלק תרומה גדולה שיתחייב בה אותו המעשר לא לפי שאותה תרומה אינה חלה אלא על החטה אחר הדישה והברירה. ואמרם מעשר שני והקדש שנפדו אפי' פדה אותם לעצמו שיתחייב בתוספת חומש כיון שנתן הקרן יטלטלו אע"פ שנשאר עליו החומש. ואמרם ולא את הטבל אפי' טבל מדרבנן כשנזרע בעציץ שאינו נקוב. ואמרם ולא את המעשר ראשון שלא נטלה תרומתו אינו רוצה בו שלא הורם ממנו תרומת מעשר כי זה מבואר אבל מה שלא הוציאו ממנו חובתו מתרומה גדולה אע"פ שהוציאו תרומת מעשר וזה ראוי וחובה כשהוציאו המעשר מן הזרע אחר הדישה והברירה (*ואפילו) הוציאו ממנו תרומה גדולה מקודם. ואמרם מעשר שני והקדש שלא נפדו רוצה בו שלא נפדו כהלכה כגון שיפדה מ"ש על חתיכה של כסף וזה הפדיון אינו הגון ולא נעשה כהלכתו עד שיפדה על כסף מפותח רוצה לומר מעות מצויירים כמו שאמר הכתוב וצרת הכסף בידך ואמרו חכמים (ב"מ דף נד.) דבר שיש עליו צורה או שיחלל ההקדש על הקרקע ואין דין הקדש שיפדה אלא במטלטלין כמו שאמר הכתוב (ויקרא כ״ז:כ״ג) ונתן את הערכך ביום ההוא וגו' שיהיה הדבר הנתן מיד ליד וכבר הקדמנו פירוש אלו הענינים בעצמם ובאורם בתכלית הבאור בפרק ז' מברכות ונשנו אלו העקרים במקומות רבים מסדר זרעים ומה שאמרנו בכאן מזה הענין לא היה אלא על דרך הזכרון כאשר הקדמנו. ולוף מין ממיני הבצלים בלי ספק. ואין הלכה כרבן שמעון בן גמליאל: 
+
+Mishnah 2
+
+<b>חבילי קש וחבילי עצים וחבילי זרדים אם התקינן כו':  </b><b>[כופין את הכל לפני האפרוחים כו':] </b>חבילות הם האגודות. זרדים ענפי האילנות שכורתין בשעת הזמיר וכיוצא בו. וזהו שהתירו לתת סל לפני האפרוחין ואינו מבטל כלי מהיכנו לפי שהיא אינה עומדת עליו. וסייח הוא עייר בן אתונות. ופירוש מדדין כמו מסייעין או מנהיגים ביד והיא מלה עברית אדדה כל שנותי (ישעיה לח) ויותר מבואר אדדם עד בית אלהים (תהלים מב) ובכל מקום שאמר רבי יהודה אימתי הוא מפרש דברי חכמים ולפיכך הלכה כרבי יהודה: 
+
+Mishnah 3
+
+<b>אין מילדין את הבהמה ביום טוב אבל מסעדין כו':  </b>מילדין הוא משיכת הולד מן הרחם. מסעדין הוא שעוזרין הבהמה בהתרת רגליה ונעורה ונענועה וכיוצא בו. וחכמה האשה המקבלת הולד וקוראין אותה בלשון עברית מילדת. ורוצים באמרם ממקום למקום כי אין משגיחין ואין חוששין לאסור תחומין. ואמרם מחללין עליה את השבת רוצה לומר שעושין לה כל צרכיה מהדלקת הנר ושחיטה והבשול ושחיקת סממנין לשתות וקשירת החבלים במה שתתלה עצמה בעת הלידה וזולתם מכל צרכיה הכל שוה בין אמרה צריכה אני או לא תאמר אבל אין מתחילין בחלול שבת עד שתשב על המשבר ויתחיל הדם להיות שותת ומאותה שעה לתשלום ג' ימים מחללין עליה את השבת בין אמרה צריכה אני בין אמרה איני צריכה ולתשלום ז' ימים מחללין עליה את השבת גם כן אלא אם אמרה אינה צריכה ולתשלום ל' יום אפי' אמרה צריכה אני אין מחללין עליה את השבת אבל עושים כל צרכה על ידי נכרי לפי שהיא כמו חולה שאין בו סכנה והעיקר אצלנו כי חולה שיש בו סכנה מחללין עליו את השבת ואין עושין חלול שבת קטנים ולא נכרים ולא עם הארץ כדי שלא ינהגו עצמם בחלול שבת ויקל עליהם כי לא ידעו שזה החילול לא התירו לעשותו אלא מפני הצורך הגדול וההכרח אבל עושין אותו גדולי ישראל ואם הוא חולה שאין בו סכנה עושין צרכיו ע"י נכרי וכן אמרו דבר שאין בו סכנה אומר לנכרי ועושה. ואומר תנא קמא שקושרין טבור הולד ומניחין אותו נתלה ממנו עד מוצאי שבת וכורתין אותו ואינה הלכה אבל כורתין אותו ומנקין אותו ונותנין עליו אבק ההדס ודומה לו וכורכין אותו בבגדים וכל זה בשבת ועוד יתבארו צרכי מילה בפרק שאחר זה והלכה כרבי יוסי כאשר זכרנו: 
+
+Chapter 19
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר אם לא הביא כלי מע"ש כו':  </b>מפני זה יביא אותו מגולה לחבובי מצוה. ויכסה אותו בשעת הסכנה ע"י עדים כדי שלא יחשדו אותו שהוא מחלל שבת וכשפשע בסכין יביא אותו בשבת אבל דרך גגות ור"א מתיר להביא דרך רשות הרבים ואינה הלכה כי העיקר אצלנו שכלל שנתן ר"ע אמת והמילה א"א מערב שבת והוא לפי שמצותה בשמיני על כל פנים: 
+
+Mishnah 2
+
+<b>עושין כל צרכי מילה בשבת מוהלין ופורעין כו':  </b>פורעין הוא כאילו אמר קורעין הקרום שעל הערלה. אספלנית הוא כמו משיחה עבה ונקראת בערבי מרה"ם. כמון ידוע. לועס ידוע והוא שאוכל אדם וכותש בשניו ואינו בולע. סמרטוט בגד בלוי. וחלוק הוא שיקוב חתיכה של בגד כדי שתכנס המילה באותו הנקב ויכרוך שאר הבגד על האבר ואחר כן אמר שיביא מבית לבית אפי' הם מבלי ערוב וכמו כן יביא מחצר אחרת והוא ענין אמרם אפי' מחצר אחרת: 
+
+Mishnah 3
+
+<b>מרחיצין את הקטן בין לפני המילה כו':  </b>אמרו מזלפין היא מפרש הרחיצה שהחזיר עליה כאילו אמר בכאן כיצד מרחיצין את הקטן מזלפין עליו ביד אבל לא בכלי והזילוף הוא זריקת המים או כל משקה וחלק ר"א ב"ע על זה ואמר כי מותר לרחוץ כל גופו בשבת לפני המילה ולאחר המילה וביום השלישי למילה וזאת הרחיצה היא הרחיצה בחמין ואין הפרש בכאן בין חמין שהוחמו מערב שבת ובין שהוחמו בשבת לפי שהוא סכנת נפשות והלכה כרבי אלעזר בן עזריה. ואין הלכה כרבי יהודה: 
+
+Mishnah 4
+
+<b>מי שהיו לו שני תינוקות אחד למול אחר השבת כו'</b> (דף קנז ע"א). העיקר אצלנו מילה שלא בזמנה אינה דוחה את השבת ולפיכך יחייב אותו רבי אליעזר לפי שהוא חובל ואינו מקלקל שיהיה פטור וכן אמרו לגבי מילה מתקן הוא ומה שפטר אותו רבי יהושע לפי שהוא מל האחד שהיה חייב להמול בשבת ברשות ואמר הואיל ונתנה שבת לדחות לזה האדם ויש לו למול האחד מן הבנים לא יתחייב על האחר והחלק הראשון שהודה בו רבי יהושע שהוא חייב חטאת זה אצלו אינו חייב אלא שקדם ומל בערב שבת אותו שהיה חייב להמול בשבת ואחר כן מל בשבת אותו שהיה חייב להמול מערב שבת אז יהיה חייב לדברי הכל כי לא נתנה שבת לדחות והבן שתדחה השבת בשבילו כבר נמול בע"ש אבל אם לא קדם ומל בע"ש ונשארו שניהם ערלים ומל של ע"ש בשבת הרי זה פטור לדעת רבי יהושע הואיל ונתנה שבת לדחות והלכה כרבי יהושע: 
+
+Mishnah 5
+
+<b>קטן נימול לח' לט' לי' לי"א ולי"ב כו'</b> עקרי זאת ההלכה כי בין השמשות הוא ספק אם מן היום ספק אם מן הלילה ומילה שלא בזמנה אינה דוחה לא את השבת ולא את י"ט כי המילה מצות עשה וי"ט עשה ולא תעשה כי השם הוא צוה לשבות בו והוא אמרו שבתון ומנע בו מן המלאכה והעקר אצלנו לא אתי עשה ודחי את לא תעשה ועשה ועוד עיקר אצלנו כי שני ימים טובים של ראש השנה בלבד שהן קדושה אחת ועוד יתבאר במקומות שהן כיום אחד נתנו וכשתדע אלו העקרים תהיה זאת ההלכה מבוארת. ואמרו עד שיבריא רוצה בו שיצא מחליו בכל ותגמר ירידת החולי וישאר אחר ירידתו ז' ימים שלמים והם ימי הטוהר אז ימול וענין אמרו שלמים שיהיו מעת לעת ודע כי מי שנולד ונסתפק אם נולד בחדש הז' שהוא בן קיימא או בח' אע"פ כי ברוב לא יתקיים ולא יחיה ראוי שימול ביום הח' ובשבת כי אם הוא בן של קיימא הרי מילתו בשבת חובה ואם הוא נפל לא עשה כלום מי שמל אותו הרי מעשיו כמחתך חתיכה של בשר והוא אמרם [מחתך] בשר בעלמא הוא:
+
+Mishnah 6
+
+<b>אלו הן ציצין המעכבין את המילה בשר החופה כו':  </b>ציצין הם קצוות הבשר החופה ראש האבר. ואמרו החופה את העטרה רוצה בו רוב גובה העטרה וכ"ז שהוא מתעסק במילה יחתוך בשבת בין ציצין המעכבין ובין ציצין שאין מעכבין ומשגמר המילה וסלק ידו אסור לשוב ולחתוך בשבת אלא ציצין המעכבין בלבד ולזה הענין רמז באמרו בתחלת זה הפרק עושין כל צרכי מילה ואמרו אינו אוכל בתרומה אם הוא גדול ונשאר ערל בלא מילה והעיקר אצלנו הערל וכל הטמאים לא יאכלו בתרומה כאשר יתבאר בשמיני מיבמות. ובעל בשר איש שמן רפוי הבשר כי מרפיון הבשר ודלדולו ותליתו יראה האדם ערל אע"פ שהוא מהול והעיקר אצלנו בכל זה שיבוקר האדם בשעה שהוא מתקשה אם נראה מהול מניחין אותו כמות שהוא ואם אינו נראה מהול חותכין הבשר סביב עד שיראה מהול כשיתקשה. ואמרם כאלו לא מל ר"ל שישוב ויפרע בשבת ואע"פ שסלק ידו מן המילה. וממה שאני חייב להזכירך בכאן שהאדם כשעבר ולא מל את בנו או יליד ביתו וחס עליו ביום הח' עבר על מצות עשה גדולה וחמורה כי אין בכל המצות כמוה ולא יתכן לו לעולם לשלם זאת המצוה אבל זה העון קשה יותר ממי שעבר עליו חג הםוכות ולא עשה סוכה או ליל פסח ולא אכל מצה לפי שזה אחר שעבר יום הח' למילה לא נפטר מזו המצוה אבל הוא מצווה ומוכרח למולו תמיד וכל זמן שלא ימול אותו ויהיה ערל יהיה עובר על מצות עשה שהגיע זמנה וכשימול אותו תסור ממנו זאת העבירה ויעשה מצוה וכמו כן כל מי שיראה זה האדם רוצה לומר הילוד הערל ולא ימול אותו עובר על מצות עשה עד שימול אותו כאילו היה בנו וכשיגדל הילד ויגיע לזמן חיוב המצות נפטר כל אדם ממילתו ונתחייב הוא למול את עצמו מיד וכ"ז שלא ימול עצמו הוא עובר על מצות עשה עד שימול וכשימול ואפי' באחרית ימיו אז עשה מצוה וסר ממנו העון ואם מת והוא ערל אז יהיה מחוייב כרת הנזכר בתורה במי שלא ימול ואינו יודע בכל המצות מצוה כזאת רוצה לומר שלא יתחייב בה מלקות והוא מכשול גדול כדי שימות החוטא בחטאו: 
+
+Chapter 20
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר תולין את המשמרת בי"ט כו':  </b>משמרת הוא שק שנותנין בתוכו שמרי היין והיין יורד ממנו זך וצלול והמשמרת קולטת את השמרים ואסרו חכמים לתלותה בשבת שלא יעשה כדרך שהוא עושה בחול והמסנן שמרים בשבת במשמרת עושה מלאכה שהיא תולדת בורר או מרקד והלכה כחכמים: 
+
+Mishnah 2
+
+<b>נותנין מים על גבי השמרים בשביל שיצולו כו':  </b>יצלו כמו יסננו כי הדבר הזך קוראין אותו צלול והוא הפך עכור ומסננין כמו צוללין היין בסודר ובתנאי שלא יטה בידו הבגד בפי הכלי כדי שיהיה שופך במקום משופע כדי שלא יעשה כדרך שהוא עושה בחול. והתנאי בכפיפה מצרית שלא תהיה גבוהה מתחתית הכלי טפח אלא פחות מזה כדי שלא יעשה אהל עראי בשבת לפי שהוא אסור כמו שבארנו. וטבע הביצים שטורפין ונותנין אותם בדברים העכורים ויזככו אותם ויבדילו העב מן הדק. ואנומלין הוא יין ודבש ופלפלין. ולגין כד: ומה שאמר רבי צדוק הכל לפי האורחין אפשר לפרשו בשני פרושים האחד מהם כי הוא חלק על ר' יהודה במאמרו ובמועד בחבית ואמר במועד הכל לפי האורחין ואפשר שיהיה מאמרו הכל לפי האורחים בין בשבת בין בי"ט בין במועד והלכה כת"ק והוא שיעשה מן האנומלין כל מה שירצה: 
+
+Mishnah 3
+
+<b>אין שורין את החילתית בפושרין כו':  </b>שורין מלה ידועה. חלתית היו משתמשים בו לפי שהיתה ארצם קרה. כרשינין הוא זרע הנקרא בערבי כרסנה ובלשון הקודש כסמת ומאכילין אותן לבקר. ושפין פירוש כמו מקנחין או ממרחין ביד אבל נותן הוא לתוך הכברה והיא מתקנחת שם מאליה. כלכלה סל. כוברין פעולה מן כברה: מוץ התבן הדק. אבוס מקום שאובסין שם הבהמות אבוס בעליו (ישעיה א): 
+
+Mishnah 4
+
+<b>גורפין מלפני הפטם ומסלקין לצדדין כו':  </b>פטם השור שמשמנין אותו תרגום בריאות פטמוטא (בראשית מא). ורעי כמו ראי ובלשון עברי כמו צפיעי הבקר (יחזקאל ד׳:ט״ו) וחכמים אוסרים לגרוף מלפני הפטם ואפי' היה המספא בקופה או דומה לה אבל אם היה אבוס קרקע והמספא לשם אסור הוא לדברי הכל דילמא אתי לאשויי גומות וכמו כן אוסרין סלוק לצדדיהן אבל לסלק מלפני הבהמה מותר אצלם ובתנאי שיסלק מלפני החמור ויתן לפני השור ולא שיסלק מלפני השור ויתן לפני החמור כי מה שהניח החמור הוא ראוי לאכילת השור ומה שהניח השור אינו ראוי לאכילת החמור כי הוא הפסידו ברירו והלכה כחכמים: 
+
+Mishnah 5
+
+<b>הקש שעל גבי המטה לא ינענעו בידו כו':  </b>נענוע הוא הטלטול. כר הוא שמשימין תחת הרקה ואזן [תחת הראש. <small>יעב"ץ</small>]. סדין הרדיד הקטן הידוע אצלנו ונקרא בערבי אלחר"ם. מכבש נקרא בערבי תכ"ת והם שני לוחות שמשימין ביניהם הבגדים המכובסים מקופלים ואח"כ קושרין הלוחות ומהדקים אותן כדי שיתיישרו הבגדים ויהיה הקפול נאה ואין הלכה כרבי יהודה: 
+
+Chapter 21
+
+
+
+Mishnah 1
+
+<b>נוטל אדם את בנו והאבן בידו כו':  </b>התירו לטלטל כלכלה והאבן בתוכה בג' תנאים. האחד שיהו בכלכלה פירות אבל אם אין בה פירות נעשית בסים לדבר האסור והתנאי השני שיהיו הפירות שדרכן להתלכלך כמו הענבים והתותים והפרישים אבל אם היו אגוזים או שקדים לא לפי שאפשר לנערו מן הסל בארץ והתנאי השלישי שתהיה האבן בנקב מן הסל לסתום הנקב לפי שהוא חלק מן הסל. והמדומע הוא הדבר המעורב מחולין ותרומה ודמע שם התרומה וכבר קדמו משפטי המדומע כולם במסכת תרומות וממה שקדם זכרו כשנפל חלק אחד מתרומה במאה חלקי חולין צריך להפריש מן הכל שעור התרומה והשאר יהיה מותר כי התרומה עולה באחד ומאה ואמר רבי יהודה כי מותר להוציא אותו החלק בשבת ויהיה אותו החלק שהוציא היא התרומה שנפלה בעצמה ולולי זה הדמיון לא יהיה השאר מותר ואין הלכה כרבי יהודה: 
+
+Mishnah 2
+
+<b>האבן שעל פי החבית מטה על צדה כו':  </b>נוער את הכר והן נופלות זה הוא כשהוא צריך לכר אבל אם הוא צריך למקום הכר נוטל את הכר והמעות עליו ובלבד אם היה שוכח אבל אם הניח המעות ע"ש על הכר הרי זה בסיס לדבר האסור ואסור לנערו. לשלשת לכלוך וטנוף. מקנח ידוע כלומר מקנח אותו הטנוף. סמרטוט בלויי הבגדים: 
+
+Mishnah 3
+
+<b>ב"ש אומרים מגביהין מן השלחן עצמות וקליפין כו':  </b>מה שהרשו בית הלל טלטול הקליפות והעצמות לפי שהן ראויין למאכל הבהמות. וטבלא לוח גדול ישימו עליו השולחן כדי שיפול עליו הפרורים. ושער של אפונים הם הקליפות האפונים. וספוג ידוע והיא כמו צמר נעשה לחוף הים ושואף המים ומסתפגים בו. ובית אחיזה שלו הספוג הנזכר כשיש לו בית אחיזה ואוחזין אותו בו אינו מתעצר ולא נסחט כשמסתפגין בו ואפי' ר"ש אוסר להסתפג בו כשאין לו בית אחיזה לפי שהוא מתעצר ונסחט בהכרח וכל דבר שיהיה הכרחי מודה בו ר"ש אע"פ שאינו מתכוין כי ר"ש אינו אומר דבר שאינו מתכוין מותר אלא כשהתפעלות המלאכה אפשר שיהיה ואפשר שלא יהיה כאמרם גורר אדם מטה כסא וספסל ובלבד שלא יתכוין לעשות חריץ כי אפשר לגררו ולא יעשה חריץ אבל דבר הכרחי לא והוא אמרם מודה ר"ש בפסיק רישיה ולא ימות ומאמר חכמים בין כך ובין כך רוצה לומר בין שיהיה לו בית אחיזה שמותר להסתפג בו או לא יהיה לו מותר לטלטלו בשבת והלכה כחכמים: 
+
+Chapter 22
+
+
+
+Mishnah 1
+
+<b>חבית שנשברה מצילין הימנה מזון ג' סעודות כו':  </b>הטעם אשר בעבורו לא יספוג שלא יעשה כדרך שהוא עושה בחול: ומאמר ר' יהודה אם לאכילה רוצה בו כי כשהכניס אותן הפירות לאכילה היוצא מהן מותר כי לאכילה היה מזמן אותו דבר הזב ממנו ואם הכניסם למשקין אותן המשקין אינן מותרין לפי שאין לו רשות לשתות מאותן המשקין בשבת ועיקר מחלוקת בזאת המשנה הוא בתותים ורמונים בלבד אבל ענבים וזיתים הכל מודים שהיוצא מהן אסור ושאר פירות מלבד ענבים וזיתים ורמונים הכל מודים שהיוצא מהן מותר ואפי' הכניסן למשקין ומחלקותם בתותים ורמונים כי החכמים דמו אותן לענבים וזיתים שדרך בני אדם לעצור אותם כענבים וזיתים ורבי יהודה דן כל מין ומין לעצמו כאשר תראה והלכה כרבי יהודה והלכה כרבי אליעזר: 
+
+Mishnah 2
+
+<b>כל שבא בחמין מע"ש שורין אותו בחמין בשבת כו':  </b>אמר כי כל מה שנתבשל קודם השבת ואחר כך הוציאו מן המרק והצניעו שמותר להשרותו במים חמין בשבת ומה שלא נתבשל קודם השבת שאסור להשרותו אלא מדיחין אותו בלבד חוץ מן הדג המליח ומן דג דק הקליפה והוא הנקרא קולייס האספנין לפי שאלו הדחתן מכשירתן לאכילה ויהיה כמו שבשלן בשבת: 
+
+Mishnah 3
+
+<b>שובר אדם את החבית לאכול הימנה גרוגרת כו':  </b>לא יקבנה מצדה רוצה לומר מצד החבית. ושעוה הוא הדונג. ממרח כלומר מחליק כמעט שיחייב רבי יוחנן חטאת לזה שנתן שעוה על פי הנקב והלכה כרבי יוסי: 
+
+Mishnah 4
+
+<b>נותנין תבשיל לתוך הבור בשביל שיהא שמור כו':  </b>אולי יעלה על הדעת כי אסור ליתן תבשיל לתוך הבור גזירה שמא ירד הכלי לתחתית הבור ואתי לאשויי גומות וג"כ יעלה על הדעת שלא יתן צונן לתוך החמין [<small>צ"ל</small> החמה <small>פי' שמש והכי מוכח בסוגיא דשבת (ל"ט ע"א)</small>] גזירה שמא יטמין ברמץ ולכך הודיענו בכאן כי מותר לעשותן ואת הדומה להם ואם הוא מבואר והוא אמרם ואת המים היפים ברעים. נשרו כליו נשרו מגזירת משרה ושורין. שוטחן אומר שמותר לשטוח בגדיו השרויים בחמה ושוטחן מלה עברית שוטח לגוים (איוב י״ב:כ״ג) משטח חרמים (יחזקאל כ״ו:י״ד) אבל לא כנגד העם כדי שלא יחשדוהו שרחצן בשבת וזה הסתם דחוי ואין היתר לשוטחן כי העיקר אצלנו כ"מ שאסרו חכמים מפני מראית העין אפי' בחדרי חדרים אסור: 
+
+Mishnah 5
+
+<b>הרוחץ במי מערה ובמי טבריא ונסתפג כו'</b>: זאת הרחיצה אינה אלא במקום שמותר לו לטלטל ממנו לביתו ומביתו לאותו מקום כמו שיהיה בחצר או במדינה ויהיה שם ערוב ולא נשאר להחמיר עליו אלא שמא יסחוט הבגד שמסתפג בו כשנשרה ואז יוציאנו והוא יבש וכשנאמר לו כי אין דרך להוציא זה הבגד שנסתפג בו ממקום רחיצתו יניחנו שם ולא יחוש לו בין שיהיה יבש או שרוי. ואמר כי אפי' נסתפג בעשר רדידים והם הנקראים אלונטית כי האלונטית האחרונה בלי ספק אין בה מים שיצטרך לסחוט אותה ואפי' סחט אותה לא יצא ממנה דבר אעפ"כ לא יביאם בידו גזירה שמא יביא הראשונה ויסחוט אותה ואם הרוחצים רבים בטלה הגזירה לפי שהם מזכירין אלו את אלו ולפיכך יביא הרדיד שמסתפגין בו ואפי' הוא שרוי לפי שרבים נסתפגו בו וזאת המשנה דחויה והפסק כי אפי' אחד יביא הרדיד שנסתפג בו בידו: 
+
+Mishnah 6
+
+<b>סכין כלומר מושחין בשמן וממשמשין.</b> הוא מגזרת משה משיתיהו (שמות ב׳:י) וענינו משיכה וגרירה כלומר כשמושכין וגוררין הידים על בשר האדם בחוזק. מתעמלין כמו מתיגעין והוא מגזרת עמל שיעמול האדם (קהלת א) עמלו בוניו בו (תהילים קכ״ז:א׳) והוא העמל והיגיעה. מתגרדין מגזרת להתגרד בו (איוב ב) וכמוהו בלשון חכמים מתחככין. לפלומה קורדימא בור המים ויש בו חמימות לפי שהמים מכונסין בו והנכנס לשם יזיע והזיעה ביום השבת אסורה: אפיקטויזין פי' הקיא והיא מלה מורכבת ממלות ארמיות אפיק טויזין פירוש הוצאת הלחם מן הבשול ר"ל שיקיא הלחם ויוציאנו מן האיסטומכא קודם שיתעכל ובתנאי שישתה סס מקיא וזהו האסור אבל להכניס אצבעו לתוך פיו מותר. מעצבין הוא השבת חליות השדרה ועריכתן וזהו כמו בונה אבל כריכת הולד בבגדים וחתולו מותר ואמרם אין מחזירין את השבר אינה הלכה והפסק מחזירין את השבר. נפרקה ידו כלומר נשמט פרק היד או הרגל: 
+
+Chapter 23
+
+
+
+Mishnah 1
+
+<b>שואל אדם מחבירו כדי יין וכדי שמן כו':  </b>הטעם לאסור שיאמר אדם הלוני גזירה שמא יכתוב ויתר הדברים מובנים ומבוארים: 
+
+Mishnah 2
+
+<b>מונה אדם את אורחיו ואת פרפרותיו מפיו כו':  </b>טעם מה שאסרו למנות מן הכתב גזירה שמא יקרא אגרת שלום בשבת והוא אסור כי לבד ספרי הנבואות או פירושיהם אסור לקרות בשבת או בי"ט ואפי' הי' אותו הספר בחכמה מן החכמות. ומפיס פירושו מטיל גורלות ושיעור זאת המשנה כך ומפיס עם בניו ועם בני ביתו על השולחן בשבת אבל לא עם אחר ובחול מותר להפיס עם אחר ובלבד שלא יתכוין לעשות מנה גדולה כנגד מנה קטנה משום קוביא וקוביא שם נופל על כל מיני שחוק שיוסכם עליו שיקח אדם ממון חבירו בהסכמת אותו השחוק כמו הפספסין והנרדישים וזולתם מן הדומים להם. וחלשים מין מן הגורלות והוא שיקבצו דברים שלא ידמה אחד מהם לחברו כמנין האנשים ויפרוש כל אחד מאותן האנשים דבר אחד מאותן הדברי' ואותן החפצים לעצמו ויתנו אותן לאיש אחד נכרי שיבא במקרה וישים אותם החפצים חפץ אחד על כל מנה ומנה ממנות הקדשים ונוטל כל אחד ואחד מנתו כפי גורלו והתירו החכמים לעשות זה ביום טוב לפי שהזריזות באכילת קדשים ולטול מהם מנה גדולה ויפה מצוה. ומה שאמרו אבל לא על המנות ר"ל מנות של חולין שאין מטילין חלשים עליהם בי"ט ומלת חלשין מלה עברית חולש על גוים (ישעי' יד): 
+
+Mishnah 3
+
+<b>לא ישכור פועלים בשבת ולא יאמר אדם לחבירו כו':  </b>הכל מודים כי מותר לאדם שיאמר לחברו שמור לי פירותי שבתחומך ואשמור לך פירותיך שבתחומי וכמו שמותר לצוות חברו בשמירה כך מותר לו שיחשיך לשמור וזהו ענין אמרם כל שאני זכאי באמירתו רשאי אני להחשיך עליו וענין להחשיך על התחום שילך בשבת עד סוף תחום שבת וישב בסוף התחום עד שיצא שבת ויעשה דבר פלוני וכבר ידעת כי אסור לנו בשבת הדבור והעצה וההשתדלות בשום דבר שנעשה אותו לאחר השבת מן הדברים שהן אסורין לעשות בשבת כמו שפירש ואמר ממצוא חפצך ודבר דבר וכתיב עשות חפציך ביום קדשי מלבד אם הוא דבר מצוה ויהיה דבור חפצי שמים כגון שידבר בו אדם בשדוכי הנערים והנערות ולמוד הבנים תורה או כתב או מלאכה כי השתדלות באלו הדברים כולם מצוה: 
+
+Mishnah 4
+
+<b>מחשיכין על התחום לפקח על עסקי כלה כו':  </b>לפקח פירושו בזה המקום לשאול ולחקור. עסקי כמו צרכי. ארון ארון עץ. תכריכין ידוע והם הבגדים שבהם נקבר המת. חלילין כלים חלולין עושין בהם קול ידוע לעורר הבכי והאבל. ואמרם ממקום קרוב מתוך המדינה אבל אם לא היו עמו במדינה אסור לעשות אבל בהן גזירה שמא מחוץ לחומה באו שהוא רשות הרבים ואמרו בארון וקבר אם בשביל ישראל לא יקבר בו עולמית לפרסום הדבר אצל כל בני המדינה וכל מה שהתירו ממה שעשו הנכרים בשבת אינו מותר אלא עד שימתין למוצאי שבת בכדי שיעשה וכן אלו החלילים אע"פ שראינום שבאו מן המדינה: 
+
+Mishnah 5
+
+<b>עושין כל צרכי המת סכין ומדיחין אותו כו':  </b>כששומט אדם מה שתחת המת מן הבגדים נמצא מוטל על החול וזו היא כוונתו באמרו ומטילין אותו על החול לא שיזיזוהו ממקומו ויטילו אותו על הארץ כי זה כבר התנה ברחיצתו ואומר בלבד שלא יזיזו בו אבר לפי שטלטול המת בשבת אסור. ומעמצין עצימת העינים וסתימתם: 
+
+Chapter 24
+
+
+
+Mishnah 1
+
+<b>מי שהחשיך בדרך נותן כיסו לנכרי כו':  </b>התרנו לו שיתן כיסו לנכרי מפני שאדם בהול על ממונו ואי אפשר שיזרוק כיסו ולולי זאת ההתרה היה מביא אותו הוא בעצמו ומה שאמרו מניחו על החמור בתנאי שיניחנו על החמור בשעת הלוכו וכשיעמוד שיטלנו מעליו כדי שלא יעשה הנחה וכשיחזור לילך מחזירו עליו עד שיגיע לפתח ביתו ויטלנו מעליו כשהוא מתהלך ויזרקנו לתוך ביתו כלאחר יד כדי שלא יהיה מכניס מרה"ר לרה"י ומה שהטרחנו אותו להניחו על הבהמה כשהיא מתהלכת כדי שלא יהיה מחמר ומחמר הוא הנותן דבר על הבהמה ומנהיג אותה או ינהיג אותה במשאה וימהר אותה ללכת אע"פ שלא נתן עליה דבר ואפילו יהיה המשא דבר מועט ופסק ההלכה המחמר בשבת פטור וכבר הודעתיך כי פטורי שבת פטור אבל אסור. ואם אין עמו לא בהמה ולא נכרי הוא עצמו מביא אותו וילך בו פחות מארבע אמות. ומה שאמרו הגיע לחצר הראשונה אינו נקשר בדין הכיס: 
+
+Mishnah 2
+
+<b>מתירין פקיעי עמיר לפני בהמה כו':  </b>פקיעין וזרין הם אלומות עמיר אלא שהפקיעין הן קטנות והם משתים שתים והזרין הן גדולות משלשה שלשה. ואמרו אבל לא את הזרין ר"ל אין מפספסין את הזרין אבל להתיר האגודות מותר. ופי' מפספסין כמו מפרכין והוא שמחככין אותן בין שתי הידים. וכיפין מין מן הפקיעין ומרסקין כמו מחתכין. ושחת ידוע ובלשון עברי גז אחר גזי המלך (עמוס ז׳:א׳) ואין הלכה כרבי יהודה: 
+
+Mishnah 3
+
+<b>אין אובסין את הגמל ולא דורסין אבל מלעיטין כו':  </b>אבוס שם המקום שמשימים בו המספא לבהמה וענין אמרם אין אובסין שלא יאכילנה מזון ימים רבים והוא אמרם אין עושין לה אבוס בתוך מעיה. ודורסין הפירוש הקרוב אצלי שלא ישימו בחזקה הגמל על המאכל כדי שיאכל הרבה. מלעיטין נתינת המאכל לתוך פי האוכל. ממרין זריקת המאכל למעי הבהמה עם המים. ואמרם מלעיטין למקום שיכולה להחזיר ואמרם ממרין למקום שאינה יכולה להחזיר ושתיהן מלות עבריות מלעיטין מגזרת הלעיטני נא (בראשית כ״ה:ל׳) וממרין מענין הפטום שור ומריא. מהלקטין שישים האוכל בידו והם לוקטין אותו. מורסן ידוע. גובלין כמו לשין. דורסיות יוני הבית והם מיוחסות להורודוס שהיה מגדל אותן בהיכלו: 
+
+Mishnah 4
+
+<b>מחתכין את הדלועין לפני הבהמה כו':  </b>ואין הלכה כרבי יהודה. 
+
+Mishnah 5
+
+<b>מפירין נדרים בשבת ונשאלין לנדרים כו':  </b>ההפרה שיפר הבעל או האב כאשר יתבאר במסכת נדרים ושאלה הוא שיתחרט וישאל לחכם ויתיר לו נדרו וההפרה מותרת בין לצורך שבת בין שלא לצורך שבת אבל שאלה אינה מותרת אלא לצורך שבת. ופוקקין את המאור הוא שיסתמו את החלון שממנו תכנס האורה בכלי מן הכלים אבל לסתמו בבגד תלוי כמו מסך כבר נתפרש דינו בפרק י"ז. ומטלית חתיכה של בגד מודדין אותה לידע אם יש בה שלש אצבעות על שלש אצבעות ואם יש בה יותר היא מקבלת טומאה כאשר יתבארו אלו העקרים במסכת כלים ואם היא פחותה מזה השיעור אינה מקבלת טומאה. וכמו כן ימדדו המקוה לידע אם יש שם שיעור מקוה והיא אמה על אמה ברום שלש אמות אם לא. וטפיח קיתון. מקידה לוח קטן. גמי גומא. גיגית קערה. ועלת זה המעשה כי כשיש מת בבית אחד ויש בין אותו בית ובית אחר חלון אם יש באותו חלון טפח על טפח או יותר נטמא הבית השני כי העיקר אצלנו טפח על טפח מביא את הטומאה כאשר נבאר במקומו במסכת אהלות ובאותו זמן היה בין שני בתים חלון ובאותו חלון קערה של זכוכית כמו שמשית ונשבר באותו השמשית שבר וקשרו לוח אחד בעץ וקשרו אותו הלוח בגמי להניח אותו הלוח על מקום השבר הפתוח בשמשית ואח"כ מדדו הלוח אם היה בו טפח על טפח יביא את הטומאה ואם הוא פחות אינו מטמא הבית האחר בטומאת האחד ומה שהתרנו מדידה בשבת בתנאי שתהיה מדידה של מצוה וכמו כן קשירה של מצוה ותנאי השני בקשירה שלא תהיה קשירה של קיימא אלא בגמי ודומה לו כאשר המשיל: <small>סליק פירוש המשניות להרמב"ם ממסכת שבת</small> 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Shabbat/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Shabbat/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..97dfcf925677aae02c07a7827586fdac86d7b216
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+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Shabbat/Hebrew/merged.txt	
@@ -0,0 +1,666 @@
+Rambam on Mishnah Shabbat
+רמב"ם על משנה שבת
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Shabbat
+This file contains merged sections from the following text versions:
+-Vilna edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה שבת
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>יציאות השבת שתים שהן ד' בפנים ושתים שהן ד' בחוץ כו':  </b>קודם שאתחיל בפירוש אקדים ההקדמות שהאדם צריך לעמוד עליהם ואז יתבארו עניני זאת המסכתא והמסכתא אשר אחריה ומהם כי שנוי המקומות בדיני השבת ארבעה והם הנקראים רשויות שבת. אחד מהם נקרא רשות הרבים והוא מקום שידרכו בו כל העם כלם ובתנאי שיהיה בלי קירוי ושיהיה רחבו שש עשרה אמה או יותר ושלא יהיה תוך דלתים או חומת מדינה כי המדינה כשהיא מוקפת חומה ודלתותיה נעולות אינה רשות הרבים אבל יש לה דינין עוד נבארם בפרק חמישי ממסכת עירובין ואולם כי רשות הרבים הוא כמו המדברות היערים והדרכים המפולשין להם. והשני רשות היחיד והוא המקום שאין דורכין בו רבים והוא שיהיה גבהו עשרה טפחים וארכו ארבעה טפחים ורחבו ארבעה טפחים או יותר על אלו השיעורים אבל אם היו פחות מאלו השיעורים ברוח מן הרוחות השלשה אינו רשות היחיד ואין חלוק בין שיהיה עמוד עומד בשטח הארץ בזה השיעור או חפירה בארץ שיהיה לה אורך רוחב ועומק כאשר התנינו או מקום מוקף בארבעה כתלים כמו הבתים והדיורין הכל יקרא רה"י ובתנאי שיהיה גובה הכתלים עשרה טפחים כמו שבארנו והחלל ביניהם ד' על ד' או יותר. והשלישי הוא הנקרא כרמלית והוא המקום אשר לא נשלמו בו תנאי רשות הרבים ולא תנאי רשות היחיד וגדרו כאשר אומר והוא כי כל מקום שיהיה בו ד' טפחים באורך וד' טפחים ברוחב או יותר וגבהו שלשה טפחים הוא כרמלית בין יהיה חפירה בארץ או עמוד עומד על שטח הארץ הכל שוה אלא אם יהי' העמוד עומד גבוה ט' טפחים בצמצום אז יקרא רשות הרבים כי בני אדם יניחו עליו חפציהם ויסתייעו בו בנשאם משאות על כתפיהם אבל אם הוא פחות מט' טפחים עד שלשה הוא כרמלית וכן אם הוא יותר מט' עד י' אם הגיע לעשרה טפחים אז יהיה רה"י לפי שנשלמו בו תנאיו ואם הוא גם כן פחות משלשה טפחים הוא רשות הרבים לפי שהעיקר אצלנו בכל התורה כל פחות משלשה כלבוד דמי אבל זה בתנאי שיהיה במקום ארבעה טפחים אורך וארבעה טפחים רחב לפי שהעיקר אצלנו אין כרמלית פחותה מארבעה וגם כן המקומות שיש להם שלשה כתלים והרוח הרביעית ממול רשות הרבים הם כרמלית ובתנאי שיהיה בו ד' על ד'. והרביעי מקום פטור והוא בכל מקום שיהיה בגבהו יותר משלשה טפחים ואפי' עד לרקיע ורחבו פחות מזה השיעור זה יקרא מקום פטור ואפי' יהיה ארכו ד' טפחים ורחבו ד' טפחים פחות רוחב שיעורה וגבהו משלשה טפחים עד לרקיע הרי זה מקום פטור ואין הפרש בכאן בין שיהיה עמוד עומד על שטח הארץ או חפירה בארץ יהי' בהם זה השיעור אלא אם היה בגובה העמוד העומד ט' טפחים בצמצום שהוא רשות הרבים מן הטעם שאמרנו ולא נחוש לארכו ולרחבו: ודיני אלו הרשויות כך כי רה"י ור"ה מי שיוציא מאחד מהם לאחר בשבת יתחייב סקילה אם הוא מזיד או חטאת אם הוא שוגג לפי שהיא מלאכה מכלל אבות מלאכות כמו שנבאר ומי שיוציא מאחד מהם לכרמלית או מכרמלית לאחד מהם יתחייב *מלקות אם הוא מזיד ואם הוא שוגג אינו חייב כלום לפי שאין בכל המצות שיש לנו מצוה יתחייב בה השוגג מלקות אלא שפחה חרופה בלבד שהוא לוקה אפילו על השגגה כאשר נבאר במקומו. אבל מקום פטור מותר להוציא ממנו לכל אחד מהג' רשויות ומהם אליו וזה מותר לכתחלה ולכך נקרא מקום פטור. ומפני זה נקראת כרמלית לדמותו כאשה האלמנה שאינה בתולה ולא בעולת בעל כמו כן אלו הרשויות אינם רשות הרבים ולא נשלמו בהם תנאי רשות היחיד ויהיה אמתת השם כארמלית ודע כי כל יציאה היא ג"כ הכנסה בהיקש אל המקום שהוציאו אליו החפץ וכל הכנסה היא גם כן יציאה בהיקש אל המקום שהוציאו ממנו החפץ אלא שמנהג המשנה לקרות טלטול הדבר מרה"י לרה"ר הוצאה ועקירת דבר מרה"ר לרה"י הכנסה ועל זה המנהג יאמרו מכניס ומוציא בכל זה הענין. ודע כי בכל מקום שאמרו בזו המסכתא פנים וחוץ רצונם בזה רה"י ורה"ר. וכל מה שאמרו בו חייב הוא סקילה אם הוא מזיד או קרבן חטאת אם הוא שוגג. וכל מה שאמרו בו פטור באיזה דבר שיהיה ממשפטי השבת רוצה לומר פטור מן המיתה ויתחייב מלקות בהכרח אם הוא מזיד אלא בהלכות ידועות שאמר בהם פטור על דרך שתוף הלשון ואף על פי שהוא מותר ועוד נעורר עליהם כשנזכרם. ומפני מה אמר העני ובעל הבית ולא אמר איש אחד עומד ברשות הרבים ואיש אחד עומד ברשות היחיד. זה היה לאחוז דרך קצרה לפי שהיה צריך לומר האיש העומד ברשות הרבים במקום אמרו עני אם כן תורה לנו מלה אחת כל הענין כמו שיורו ד' מלות. ומה שחייבו להתחיל בדין ההוצאה מרשות לרשות ואם היא מנויה בסוף אבות מלאכות (פ"ז דף ע"ג.) רוצה לומר המוציא מרשות לרשות לפי שזאת המלאכה היא נמצאת תדיר ובה יכשלו בני אדם על הרוב לפי שאינם צריכים בה לכלום. וטעם שני ללמדנו שהיא מלאכה אע"פ שהנראה ממנה אינה מלאכה על כן הקדימה להזהיר עליה לפי שהיא מדרשה אתיא כמו שיתבאר. והטעם שהצריכו לומר יציאות השבת ולא אמר הכנסות השבת כי כל יציאה היא הכנסה כאשר בארנו. ועוד כי אחז דרך המקרא כי המוציא מרשות לרשות למדנו אותן מדברי ה' יתברך שאמר (שמות ל״ו:ו׳) איש ואשה אל יעשו עוד מלאכה לתרומת הקדש ויכלא העם מהביא למדנו כי הבאתם מה שהיו מביאים תקרא מלאכה והיו מביאים מאהליהם למחנה לויה והיה מרשות היחיד לרשות הרבים והיא הוצאה כמו שבארנו ולפיכך אמר יציאות שבת. ואם תקשה ותאמר מפני מה נאסרה ההכנסה מאחר שלא למדנו מן המקרא אלא ההוצאה. זאת הקושיא כבר הקשוה בגמרא (דף צו:) ואמרו מכדי גמרא הוא מה לי הכנסה מה לי הוצאה ענין גמרא בכאן הוא דבר תורה עליו הסברא לפי שענין הכנסה והוצאה אחד כאשר בארנו זהו מה שראינו להקדימו בזה המקום. ואני עתה אתחיל לפרש ואומר: 
+<b>שתים </b>שהן ארבע בפנים ושתים שהן ארבע בחוץ רוצה בזה שהם שני מינים הכנסה מרשות הרבים לרה"י והוצאה מרשות היחיד לרשות הרבים ויהיו באלה השני מינים ח' חלקים ד' תלויות באדם העומד ברשות הרבים וד' תלויות באדם העומד ברשות היחיד וזהו ענין אמרם ארבע בפנים וארבע בחוץ. והארבע מינים התלוים בבעל הבית חייב בשתים מהם ופטור בשתים וגם כן הארבע התלוים בעני כפי לשון המשנה. והעקרים שנבנית זאת המשנה עליהם שלשה וכשתדעם ותבינם תדע מאיזה דבר דנו על בעל הבית פעם חייב ופעם פטור וכמו כן העני. האחד מהם כי לא יתחייב אדם מיתה אם הוא מזיד או חטאת אם הוא שוגג על הוצאתו מרשות לרשות עד שיעקר החפץ מרשות הרבים ויניחנו ברשות היחיד או להפך אבל אם עקר מרשות היחיד ולא הניח ברשות הרבים או הניח ולא עקר פטור הוא. והעיקר השני כי כשיתחיל אדם מלאכה בשבת ולא גמר אותה ובא אדם אחר וגמר אותה מלאכה בענין שאילו גמר אותה הראשון היתה מלאכתו גמורה שניהם פטורים לפי שהמלאכה נגמרה משניהם ולא עשה אחד מהם מעשה גמור וזה מה שאמר הגמרא (דף צג.) יחיד העושה אותה חייב שנים פטורין והרמיזה על זה מאמר השם יתברך בעשותה אחת ואמרו העושה את כולה ולא העושה מקצתה. והדמיון על זה אם כתב שמעון א' ביום השבת וכתב ראובן ב' אעפ"כ שנגמר השם משניהם יחד וזהו שתי אותיות והוא שיעור הכותב אעפ"כ שניהם פטורין: והעיקר השלישי כי לא יתחייב העוקר מרשות והניח ברשות אחר עד שיעקור ממקום שיהיה בו ד' על ד' ויניח גם כן במקום שיהיה בו ד' על ד' או למעלה מזה כי מה שהוא פחות מזה השיעור לא יניחו בו כי החפצים המונחים לא יתקיימו אלא אם יהיו אותן החפצים דקים. ולפי שיד האדם יניחו בו החפצים הגדולים ומה שיש בה מתכונת הקבוץ והפשוט והאחיזה מפני זה נחשוב אותה כאילו היא מקום שיש בו ד' על ד' ולפיכך מי שנתן דבר ביד אדם כאילו הניחו בארץ במקום שאותו האדם יושב עליו. ולפי שהיו אלו עקרים ידועים באמתת הקבלה אמר כי כשנתן העני לתוך ידו של בעל הבית העני חייב לפי שעקר מרשות הרבים והניח ברשות היחיד וג"כ כשלקח העני מיד בעל הבית והוציא העני חייב ולפי שעקר מרשות היחיד והניח ברשות אחר לפי שכבר נתתי לך עיקר כי כל מה שיבוא ביד האדם כאילו הונח בארץ במקום שהוא שם אותו האדם ואם הכניס העני את ידו ונטל בעל הבית מתוכה שניהם פטורין לפי שהאחד עקר מרשות הרבים והוא העני והשני הניח ברשות היחיד והוא בעל הבית וגם כן אם נתן בעל הבית דבר ביד העני והוציאו העני שניהם פטורים לפי שבעל הבית עקר מרשות היחיד והעני הניח ברשות הרבים אלו הן ארבע בחוץ. ועל זה החלוק בעצמו זאת הסברא גם כן מארבע שבפנים. ואם יקשה עליך מאמרו ארבע בחוץ מפני מה יחס ארבע מינים אלו לעני ואמרנו שהם תלוים בו והוא אינו מתחייב אלא בשתים מהם בלבד כמו שבארנו לפי כי השנים הנשארים יחוסם אליו כיחוסים לבעל הבית לפי ששניהם פטורין. זה מבואר ואינו קשה כי העני הוא שפשט ידו לפנים ולפיכך ייחס הפעולה לו והיו הארבעה מינים תלוים בו אף על פי שהחיוב לו ולבעל הבית בשנים מהם שוים וכן התשובה באמרו ארבע בפנים כי בעל הבית פשט ידו לחוץ וייחס לו הפעולה אף על פי ששניהם פטורין. וכבר הודעתיך בפתיחת דברי כי כל מקום שיאמרו בהלכות שבת פטור ר"ל פטור מן המיתה וחייב מלקות וזאת היא כוונתם באמרם פטור אבל אסור אלא מקומות שייעדנו להעיר עליהם כשיזכרו ומאותן המקומות אמרו בכאן העני חייב ובעל הבית פטור כי בעל הבית אינו חייב כלום לפי שלא עשה מעשה רוצה לומר שלא פשט ידו אלא שנשא חפץ ונשאר כמו שהיה כלומר לא עקר ולא הניח וגם (כן) אמרו העני פטור שהוא פטור לגמרי לפי שהוא גם כן לא עקר ולא הניח אבל אמרו שניהם פטורין הוא פטור אבל אסור לפי שכל אחד מהן עשה מקצת מעשה כמו שבארנו: 
+
+Mishnah 2
+
+<b>לא ישב אדם לפני הספר סמוך למנחה עד שיתפלל כו':  </b>ספר ידוע. ובורסקי המקום שמעבדין בו העורות. וזאת המנחה הנזכרת בכאן רוצה לומר אפי' מנחה גדולה כ"ש מנחה קטנה שעונתה קצרה כמו שבארנו במסכת ברכות. והטעם במניעת התספורת קרוב לשעת התפלה שמא ישבר הזוג או גזירה שיארע דבר בכלי מכלי התספורת אחר שהתחיל להסתפר ויצטרך לתקן הכלי ובין כך תעבור עונת התפלה. והטעם במניעת הכנסת המרחץ גזירה שמא יתעלף. והטעם במניעת הכנסת בית העבוד אפילו לראות העורות בלבד גזירה שמא יארע בהם שום פסידא וישלח ידו להניעם וימשך במלאכתו ותעבור שעת התפלה. והטעם במניעת האכילה ואפי' דבר מועט לפי שהם היו שותים בתוך האכילה ומנעו הכל גזירה שמא ימשך באכילה ובשתיה ותעבור עונת התפלה. וכמו כן אין דנין סמוך לשעת תפלת מנחה ואפילו בגמר הדין ושמעו טענות בעלי הדין ונשאו ונתנו הדיינין בדבר ולא נשאר אלא גמר דין בלבד אין ראוי לדיין לפסוק הדין סמוך לשעת התפלה גזירה שמא יראה לדיין דבר חדש בדין ויצטרך להתחיל בדין מתחלתו וישאל טענות מבעלי הדין שנית וימשוך הדבר ותעבור השעה אבל אם התחילו בדין אין מפסיקין בו עד שיגמור: ומה שאמרו מפסיקין לקריאת שמע ואין מפסיקין לתפלה אינו רוצה בזה שהדין מפסיקין לק"ש ואינו מפסיק לתפלה אבל פירוש הענין כי כשבני אדם קורין בתורה והגיע זמן ק"ש מפסיקין וקורין ק"ש ואם הגיע שעת התפלה אין מפסיקין אבל בדין אם התחילו אין מפסיקין בשום פנים וכן אם התחיל בתספורת או באכילה או במרחץ או בהכנסת הבורסקי לא יפסיק כלל. וגדר זמן התחלת התספורת משישים הבגד הידוע אצל הספרים על כתפיו ויכין עצמו לתספורת ונקרא בלשון חכמים מעפורת. והתחלת המרחץ משיפשוט בגדו הסמוך לבשרו. והתחלת הבורסקי משיחגור חגורו ויתחיל להניע בעורות. וזמן התחלת האכילה משיטול ידיו. וזמן התחלת הדין משיסדרו סדר ישיבתם וישבו לדין ואם סדרו ישיבתם מתחלת היום ונמשכין בדין משיתחילו בעלי דין לטעון טענותיהם.וזאת המשנה דברה בחסידים גדולים לומדי תורה תמיד כר"ש בן יוחאי וחביריו אבל חכמי הגמרא אמרו שהיו מפסיקין בין לקריאת שמע בין לתפלה כל שכן זולתם. ומפני מה באה זאת המשנה בכאן ואין בא מענין שבת כלום זה היה לשני טעמים האחד שהוא מכלל י"ח דבר שגזרו בו ביום כאשר נבאר לפנים. והשני שהוא דומה למשנת לא יצא החייט במחטו שהוא מענין השבת ולפי שהיה צ"ל לא יצא החייט במחטו אמר כל הדומין לו מן הגזרות. והטעם שהקדים זאת המשנה על לא יצא החייט הוא בספק ואולי על זה הסדר היו הגזרות באותו היום: 
+
+Mishnah 3
+
+<b>לא יצא החייט במחטו סמוך לחשכה שמא ישכח ויצא כו':  ואלו מן ההלכות שאמרו בעליית חנניה בן חזקיה בן גרון כו': @22(דף יג ע"ב) </b>חייט שם ידוע לאומן התפירה: ומחט שם כלי התפירה: ולבלר הסופר: וקולמוס ידוע.וזה גזירה שמא ישכחו: ולא יפלה את כליו רוצה לומר להסיר הכנים מבגדיו גזירה שמא יתקן הנר ואפילו היה הנר בתכלית הגובה: וכן אסור לקרות לאור הנר אלא אם יש עמו אדם אחר לשומרו שלא יתקן הנר: החזן רואה זהו שהתירו למלמד תינוקות ליקת בידו ספר ולראות לאור הנר תחלת הפרשה שהוא רוצה להתחיל עם התלמידים שתי מלות או שלש לפי כי בזה השעור לא יטעה שיתקן הנר ואחר שיראה תחלת הפרשה יניח הספר ויתננו לתלמידים ויקראו בו לאור הנר לפי שהוא שומר אותם: ואין ראוי למלמד שיקרא עם התלמידים בספר לאור הנר וזהו ענין אמרו אבל הוא לא יקרא. ומה שחייבנו להרשות לתלמידים לקרא לאור הנר והרב שישמרם ולא הרשינו לרב שיקרא וישמרוהו התלמידים לפי שהוא מושל עליהם והם אינם מושלים עליו ומוראו עליהם: מפני הרגל עבירה כלומר שלא ירגילו עצמם הזב והזבה באכילתם יחד ושמא בתוך האכילה יחשוב ויסתכל בה ויבא עליה והיא בכרת מלשון התורה ולפיכך אסרו אכילת הזב עם אשתו הזבה יחד אע"פ ששניהם טמאים:
+
+Mishnah 4
+
+וחנניה בן חזקיה בן גרון ז"ל מבעלי החכמה וגדול בדורו ונסתפקו חכמי דורו בספר יחזקאל והוא נער חצנו לפרש ענינו ונתיחד בעלייה לחבר הפירוש והיו החכמים ע"ה מבקרין אותו תמיד והוא מתעסק באותו חבור ופעם אחת בקרו אותו ונתקבץ שם קבוץ גדול מתלמידי שמאי ובית הלל ולא נשאר באותו הדור מי שהיה ראוי להוראה שלא היו באותו מעמד ונמנו והיו בית שמאי יותר והשם אמר אחרי רבים להטות (שמות כ״ג:ב׳) כאשר נתננו העקר בפתיחת חבורנו זה ובית שמאי כולם הסכימו על אלה הגזירות הי"ח דבר באותו היום ויהי כן וגזרו י"ח דבר ועוד הסכימו ב"ש וב"ה באותו היום בי"ת הלכות ולא היה ביניהם מחלוקת אפי' באחת ונחלקו בי"ח הלכות ולא נמנו עליהם לדעת הרבים ואולי נמנו ורבו ב"ה כי אולי היה א' מתלמידי שמאי סובר כדעת ב"ה או מתלמידי בית הלל סובר כדעת בית שמאי ואמרם אלו מהלכות שאמרו ר"ל שהם מן ההלכות שהסכימו עליהם ולא נפל בהם שום מחלוקת. וזה מספרם. יציאות שבת שתים שהן ארבע בפנים ושתים שהן ארבע בחוץ והם שמנה דינין וכבר הקדמתי מחלקותם. והט' לא ישב אדם לפני הספר. והי' ולא למרחץ. והי"א ולא לבורסקי. והי"ב ולא לדון. והי"ג ולא לאכול. והי"ד ולא יצא החייט במחטו. והט"ו והלבלר בקולמסו. והי"ו ולא יפלה את כליו. והי"ז ולא יקרא לאור הנר. והי"ח לא יאכל הזב עם הזבה: אבל השמנה עשר דבר שגזרו בו ביום אני אמנה אותם לך מבלי מפורשות לפי שכולם יתבארו במקומן מן המשנה. הראשונה האוכל אוכל ראשון. ב' האוכל אוכל שני. ג' השותה משקין טמאים. ד' הבא ראשו ורובו במים שאובין. ה' טהור שנפלו על ראשו ועל רובו שלשה לוגין מים שאובין. ו' הנוגע בספר. ז' הידים. ח' האוכלים והכלים. ט' המניח כלי תחת הצנור. י' כל המטלטלין מביאין את הטומאה בעובי המרדע. י"א הבוצר לגת הוכשר. י"ב גדולי תרומה. י"ג מי שהחשיך לו בדרך. י"ד פת נכרים. ט"ו שמנם. י"ו יינם. י"ז יחוד בנותיהם. י"ח שיהא תינוק כותי מטמא בזיבה: והי"ח הלכות שנחלקו בהם באותו היום יתבארו בזה הפרק. הא' אין שורין דיו. ב' סממנין. ג' כרשינין. ד' אונין של פשתן. ה' צמר ליורה. ו' מצודות חיות. ז' מצודות עופות. ח' מצודות דגים. ט' אין מוכרין לנכרי. י' אין טוענין עמו. י"א אין מגביהין עליו. י"ב אין נותנין עורות. י"ג ולא כלים לכובס נכרי. י"ד לא ישאילנו. ט"ו לא ימכור לו. י"ו לא ילוהו. י"ז לא יתן לו במתנה. י"ח לא ישלח אגרות: ונשוב להשלים פירוש זאת ההלכה ומה שאמר כיוצא בו כשאמר לא יאכל הזב עם הזבה לפי שזה הדין יצא מענין המסכתא: וכשאמר לא ישב אדם לפני הספר והסמוך לו ממה שאינו מענין השבת זה הוא מפני טעם והטעם הוא כי לא ישב אדם ושאר המאמר כולו בכולם אנו חוששין הכנסת שום עת כמו לא יצא החייט במחטו שאנו חוששין בו ג"כ הכנסת עת אבל לא יאכל הזב עם הזבה אין לחוש בו הכנסת עת ולפיכך אמר כיוצא בו ענינו שזה דומה לזה דמיון בלי חוק. ופנים אחרים והוא כי לא ישב אדם וכו' לא קדמו דבר מן הענין שיאמר בו כיוצא בו אבל לא יאכל הזב עם הזבה קדמהו דבר מן הענין לפיכך ראוי שיאמר בו כיוצא בו: ופירוש לבקרו ידוע והיא מלה עברית צחה לא יבקר בין טוב לרע (ויקרא כ״ז:ל״ג) לא יבקר הכהן (שם יג): 
+
+Mishnah 5
+
+<b>ב"ש אומרים אין שורין דיו וסממנים וכרשינים כו':  </b>שורין ידוע: ודיו שם לדבר שכותבים בו: ואמרו בכאן שורין דיו ענינו שלא ישרו עירוב סממני הדיו: וסם הוא שם איזה עיקר שיהיה ממיני העקרים ובלשון רבים סממנין: וכרשינין הכוסמת לפי שבתחלה שורין אותה ואח"כ מאכילין אותה לשוורים: 
+
+Mishnah 6
+
+<b>ב"ש אומרים אין נותנין אונין של פשתן לתוך התנור כו':  </b>אונין ערב המטוה: שיהבילו בכדי שיעלה מהם ההבל ושם האור בלשון חכמים הבל וכן מנהג מבשלי המטוה להחם התנורים ולהשליך בהם מטוה הפשתים אחר שרייתו במים ואפר ויכסוהו בבגדים עד שיתלבן: ויורה קדרת צבע ואין מודים בזה ב"ה אלא בשני תנאים האחד שתהיה יורה עקורה ולא תהיה תחתיה אש שמא יחתה בגחלים והשני שתהיה היורה טוחה כלומר פיה סתום גזירה שמא יניע הצבע בשבת: ופירוש לקלוט את העין שיקבל את הגוון והענין שיתחיל להצטבע: 
+<b>ב"ש אומרים אין פורשין מצודות חיה ועופות ודגים כו':  </b>זה הפירוש מובן בעצמו: 
+
+Mishnah 7
+
+<b>בית שמאי אומרים אין מוכרין לנכרי כו':  </b>טוענין עמו הגבהת המשא עמו ע"ג הבהמה: ומגביהין עליו הגבהת המשא על גבו: וענין מקום קרוב שיגיע הנכרי לביתו ומקום ישיבתו קודם הכנסת שבת וב"ה אומרים כדי שיצא מפתח ביתו בלבד: 
+
+Mishnah 8
+
+<b>ב"ש אומרים אין נותנין עורות לעבדן כו':  </b>עבדן מעבד העורות. וכובס הוא מכבס יריעות בגדי פשתן ונקרא בלשון חכמים קצר וג"כ בלשון ערבי קצא"ר: 
+
+Mishnah 9
+
+<b>אמר רשב"נ נוהגים היו בית אבא שהיו נותנין כלי לבן כו':  </b>הבגדים הלבנים הם צריכין כבוס יותר מן הבגדים הצבועים אבל הבגדים הצבועים מותר לתתם לכובס ואפילו ערב שבת ואפי' לרבן שמעון בן גמליאל ואין הלכה כמותו אלא כבית הלל שהתירו לתת איזה בגד שיהיה לכובס עם השמש ובלבד שיפסוק עמו השכר: וקורת בית הבד היא קורת הבד והענין כי אבן הגת יורידו אותו על הזיתים ויניחו אותו והם נסחטין ומתמצין כל השבת וג"כ יסבבו החבלים על הענבים הדרוכים כדי שיתמצו ויזובו כל השבת: ועגול שם כל דבר עגול אצלם. ומותר לעשות כל זה עם חשכה: 
+
+Mishnah 10
+
+<b>אין צולין בשר בצל וביצה אלא כדי שיצולו מבעוד יום כו':  </b>חררה חלה: וקרמו פניה כלומר שקרמו וקפאו פני החררה שהם כלפי אויר התנור: ורבי אליעזר סבר כי אפי' לא נשאר מן היום אלא כדי שיקרמו פניה הדבקים בחרס התנור שהם קופאים קודם מן הפנים שהם כלפי אויר התנור. ואין הלכה כרבי אליעזר:. ואמרו כדי שיצולו בכדי שיהיו ראוין לאכילה אע"פ שלא נשלם בשולם: 
+
+Mishnah 11
+
+<b>משלשלין את הפסח בתנור עם חשכה כו':  </b>משלשלין תולין עם חשיכה כשיחול ארבעה עשר בניסן ערב שבת ולא נגזור שמא יחתה בגחלים כדי למהר הבשול כי בני חבורה זריזין הן: ופי' מאחיזין את האור מדליקין או מבעירין והעיקר מאחיזין את האור ומדורה כמו יוקדה או יקוד: ובית המוקד מפורש במסכת תמיד והיא לשכה שהיו קוראין אותה לשכת בית המוקד והיתה שם מדורת אש בוערת תמיד ולפיכך נקראת אותה לשכה בית המוקד והצורך אליה כי ידוע בקבלה שאי אפשר בלי הבערת אש על המזבח בכל יום ואע"פ שהיה שם אש מן השמים והוא אמרם מצוה להביא אש מן ההדיוט והתירו להדליק האש בראשי העצים באותה מדורה עם חשכה ולא נחוש שישלח ידו לדחות את העצים לגבי האש כדי שתגמור הבערתן כיון שנכנסה שבת ולא נגמרה הבערתן לפי שהכהנים זריזים הן אבל בשאר מקומות אין עושין מדורה אלא בכדי שיצת האור ברובו וכן אמרו כדי שיצת האור ברובן קודם הכנסת שבת ויוודע זה כשתהא שלהבת עולה מאליה מבלי סיוע ונפיחה והבאת עצים דקין תחתיה ואין הלכה כרבי יהודה שאמר שיאחז האש בראשי הפחמין עם חשכה ואינו צריך לרובן: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>במה מדליקין ובמה אין מדליקין כו':  </b>לכש הצמר המתהוה באילן הארז: חוסן הפשתן שאינו מנופץ: וכלך הוא המשי: פתילת האידן כמין צמר המתהוה במין ממיני העץ: פתילת המדבר עלי עשב שגודלין אותן ומדליקין בהם: ירוקה שעל פני המים כמין צמר המתהוה בצידי הספינות כשמאריכין ימים במים. וכאשר השלים המשפט בפתילות שאסור להדליק בהם בליל שבת התחיל לזכור השמנים שאסור להדליק בהם בליל שבת: זפת ידוע: שעוה ג"כ ידוע והוא הדונג: שמן קיק הם זרועי עשב שמנים ונקראים בערבי כרו"ע והשמן הזה הוא עב ביותר: שמן שריפה הוא שמן תרומה שנטמאת ונקראת כן לפי שאינה מותרת באכילה ואינו ראוי אלא לשריפה כאשר בארנו במסכת תרומות בפרק אחרון וטעם איסור ההדלקה באלו הפתילות הוא לפי שהאש אינו אוחז בהן וכמו כן אלו השמנים אינם נמשכים אחר הפתילה המשכה יפה ובכן יהיה אור הנר חלוש וחשוך ויניחנו ויצא וזה אסור לפי שהעיקר אצלנו הדלקת נר בשבת מצוה [<small>צ"ל</small> חובה <small>וכן הגיה התוי"ט</small>]. וטעם איסור שמן שריפה הוא ביום טוב שחל להיות ערב שבת והדלקת הנר היא אינה אלא מבעוד יום נמצא שורף שמן שריפה בי"ט והוא אסור כי אין מותר לשרוף קדשים שנתחייבו שריפה משום טומאה או משום דבר אחר בי"ט לפי שלא התיר השם יתברך בי"ט אלא אוכל נפש בלבד ואמר והנותר ממנו עד בקר באש תשרפו ואמרו בא הכתוב ליתן לו בקר שני לשריפה רוצה לומר שישרף ממחרת י"ט לא ביום טוב. והלכה כחכמים. ולשון התוספתא כל אלו שאמרנו אין מדליקין בהם בשבת אבל עושין מהן מדורה בשבת בין להתחמם כנגדה בין להשתמש לאורה בין על גבי קרקע בין על גבי מנורה ולא אסור אלא לעשות פתילה לנר: 
+
+Mishnah 2
+
+<b>אין מדליקין בשמן שריפה ביום טוב כו':  </b>כבר בארנו הטעם מפני מה אסרו הדלקת שמן שריפה בי"ט: עטרן ידוע והוא יוצא מן העץ שיוצא ממנו הזפת ואסרו אותו מפני שריחו רע: שומשמין ידוע והוא זרע דק מתוק: ושמן אגוזים ג"כ ידוע: גם כן צנונות פקועות בלשון ערבי עלק"ס ועלק"ס בלשון עברי לענה: נפט הוא ממין זפת אלא שהוא לבן: והלכה כחכמים אלא בשני שמנים שאסור להדליק בהם בשבת האחד שמן אפרסמון וזה למעלתו שמא יסיך ממנו ואסור לנו למעט דבר מן השמן שבנר לפי שהוא מקרב זמן כבויו והעיקר אצלנו גרם כבוי אסור והשמן השני הוא הנפט הלבן שאסור להדליק בו מפני שהוא עף ושורף ולפיכך יברח ממנו ויצא: 
+
+Mishnah 3
+
+<b>כל היוצא מן העץ אין מדליקין בו אלא פשתן כו':  </b>טומאת אהלים הוא שיטמא האהל עצמו במת שמת בתוכו ואמר השם יתברך והזה על האהל ואמרו חכמים למד על האהל שהוא טמא במת ואין כל אהל נטמא במת כי אם יהיה האהל מעצים או מאבנים או בנוי מטיט אינו מטמא אבל מטמא האהל אם הוא מדבר ארוג או מעורות כמו שיתבאר בפרק כ"ז ממסכת כלים כי אין לנו דבר יוצא מן העץ ויטמא כשהוא אהל המת אלא הפשתים בלבד וידענו זה ממאמרו בטומאת מת והזה על האהל ואמר במשכן ויפרש את האהל על המשכן וכבר דעת כי אהל המשכן היה מיריעות פשתים ויריעות שער ארוגות ומעורות וכל זה לשון תורה וקריאת הפשתים עץ הוא לשון התורה באמרה ותטמנם בפשתי העץ. ופי' קפלה גדלה: ופי' הבהבה חרכה באש: ועוד יתבאר לך בפ' כ"ז ממסכת כלים כי הבגד כשיש בו ג' אצבעות על ג' אצבעות או יותר על זה שהוא נטמא במת וכמו כן מטמא בנגעים ואם הוא פחות מג' אצבעות על ג' אצבעות הוא טהור ואינו מטמא בשום דבר ממיני הטומאות וזו החתיכה של בגד שקפלה ועשה ממנה פתילה שבה נחלקו בכאן היא ג' אצבעות על ג' אצבעות מצומצמות וכשקפל זה הבגד ועשה ממנו פתילה רבי אליעזר אומר כי אותו הקפול לא חסר ממנה דבר והיא מטמאה בנגעים ובמת כמות שהיתה קודם הקפול ורבי עקיבא סובר כי אותו הקפול הפסידה ובטלה מתורת כלי ולפיכך אינה מטמאה בנגעים ולא במת וטעם המחלוקת שביניהם בהדלקת הפתילה הנזכרת בשבת הוא גזירת יום טוב שחל להיות ערב שבת וטעם מחלוקתם להדליק בה בי"ט שחל להיות ערב שבת כי העיקר אצלנו כי שריפת הכלים בי"ט מותר ושריפת שברי כלים אסור לפי שהן מוקצה כאשר יתבאר במסכת ביצה ויש לנו עיקר אחר כי הדלקת הנר בשבתות וי"ט צריך קודם שידליקם להבהב קצתם ר"ל מן הפתילות ואז ידליק אותם כי בזו ההבהבה יאירו הנרות יותר ולפיכך יחייב רבי אליעזר האומר שהיא כלי כי כשישרוף קצתה יהיו שברי כלים ואין מדליקין בשברי כלים ורבי עקיבא האומר שאינה כלי היא אצלו עץ בעלמא וכשמדליק אותה עץ בעלמא הוא מדליק כי הקפול בטלה. ואין הלכה כרבי אליעזר: 
+
+Mishnah 4
+
+<b>לא יקוב אדם שפופרת של ביצה וימלאנה שמן כו':  </b>שפופרת של ביצה קליפה של ביצה רוצה לומר הקליפה העליונה הקשה והטעם שאסרו חכמים אלו השלשה דברים רוצה לומר שפופרת של ביצה ושל חרס וקערה גזירה שמא יסתפק מאותו השמן לסוך בו ויהיה מכבה ור' יהודה התיר זה לפי שהוא עשה זה המעשה לפני החכמים ולא הקשו על מעשיו ולפיכך חשב כי היה מותר לעשותו לכתחלה ולפיכך לא מנעוהו מזה ולא היה הדבר כן אבל מה ששתקו לפי שלא היה אפשר לו לשלוח ידו לשמן הנר כי הם היו רואים אותו ובטל טעם האסור באותו המעמד ולפיכך לא הקשו עליו ומה שצריך לתנא שישמיענו מחלוקתם באלו השלשה דברים לפי שלא מספיק לנו ידיעת המחלוקת באחת מהן אלא בכולן השלשה כי אילו השמיענו המחלוקת בשפופרת של ביצה בלבד היינו אומרים כי שפופרת ביצה יותר אפשר לאדם להסתפק משמנה ובה נחלקו החכמים אבל בשל חרס לא נחלקו ואילו השמיענו המחלוקת בשל חרס היינו אומרים גם כן כי זאת היא בלבד מה שהתיר ר' יהודה לפי ששמנה מטונף ומאוס ואין אדם נמשח בו אבל שפופרת של ביצה אסור ואילו השמיענו המחלוקת באלו השנים היינו אומרים בכאן התיר רבי יהודה כי אין ביניהן ובין הנרות חבור אבל קערה שיש בינה ובין הנרות חבור פתילה **) אסור ע"כ הודיענו שהן חולקין בכולן. והלכה כחכמים: 
+
+Mishnah 5
+
+<b>המכבה את הנר מפני שהוא מתירא כו':  </b>רוח רעה קוראין לכל מיני החולין הנקרא בערבי מלקוני"א כי יש מין מן החולי הנזכר שיברח החולי ויבדל מן הטבע האנושי הממוצע כאשר יראה האור או כשיתחבר עם בני אדם וישתעשע ותנוח נפשו בחשך ובהתבודדות בעת השתוממות והדבר הזה נמצא הרבה בבעלי המרות: ושעור זאת המשנה כך מפני נכרים מפני לסטים מפני רוח רעה פטור ואם בשביל החולה שיישן מותר ומפני זה אמר פטור במקום מותר לפי שהדין בסוף המשנה חייב ולא יתכן שיצא מדין מותר לדין חייב וזה החולה הוא חולה שיש בו סכנה ובתנאי שאי אפשר להוציאו למקום אחר או להסתיר האור ממנו: ואמרו כחס על הנר כחס על השמן כחס על הפתילה חייב ר' יוסי פוטר בכולן חוץ מן הפתילה מה שאמר חייב הוא דעת רבי יהודה שהוא אומר מלאכה שאינה צריכה לגופה חייב עליה ולפיכך יאמר שהוא חייב לפי שלא היתה כוונתו לכבוי הנר אלא שלא ישרף חרס הנר או שלא יכלה השמן ור' יוסי אומר מלאכה שאינה צריכה לגופה פטור עליה ולפיכך הוא פוטר בכולן חוץ מן הפתילה ובתנאי שיכוין להבהב מה שנשרף ממנה כדי שתאיר יפה כשידליקנה פעם שנית ואז תהיה מלאכה שצריכה לגופה. ואין הלכה כרבי יוסי: 
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+<b>על ג' עבירות נשים מתות בשעת לידתן כו':  </b>הודאי הוא הטבל והוא דבר שאינו מעושר ולא הוציאו ממנו חק מחוקי ה': ודמאי הוא הדבר המסופק אם הוציאו ממנו המעשר או לא הוציאו וכבר קדמו אלו הדינים כולם במסכת דמאי בפ"ק ובארנו בפ"ב ממסכת תרומות כי אסור להוציא תרומות ומעשרות ולא הטבלת כלים בשבת ועוד יתבאר זה וטעמו במסכת ביצה ולפיכך אסור לעשות כן בין השמשות לפי שהוא ספק וזהו שקורין אותו בכאן ספק חשיכה ספק אינה חשיכה וזה הערוב שאמר שמותר לעשותו בין השמשות הוא ערובי חצרות אבל עירובו תחומין אסור לעשותו בשעת הספק אלא מבעוד יום לפי שדינו יותר חמור כאשר נבאר בעירובין: והתירו כמו כן הטמנת החמין והוא המים החמין בין השמשות כי לא אסרו ההטמנה בשבת עצמו כל שכן בין השמשות אלא משום גזירה כאשר נבאר לפנים ותכלית הגזירה בשבת אבל בין השמשות לא. ודע כי אחר ביאת השמש עד שיראה כוכב מן הכוכבים הבינוניים בגדולה נקרא יום ושיראה כוכב אחד עד שיראו שנים הוא ג"כ יום משיראו שנים עד שיראו ג' הוא זמן בין השמשות וכשיראו שלשה הוא לילה בלי ספק והעיקר אצלנו כי בין השמשות ספק ועוד יתבארו אלו הדינין: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כירה שהסיקוהו בקש ובגבבא כו':  </b>נותנין עליה ר"ל נותנין מערב שבת וישאר בה עד למחרת. ב"ה מתירין להשהות על הכירה הנזכרת חמין ותבשיל וב"ש אומרים חמין בלבד: בית הלל אומרים מחזירין בשבת על גבי גרופה וקטומה או על גבי כירה שהוסקה בקש או בגבבא וב"ש אומרים אין מחזירין כלל ומה שאמרו בית הלל מחזירין בתנאי שלא תונח הקדירה על דבר אלא שתהיה באויר עד שישפך ממנה ויחזירנה ומה שאמרו בית הלל שאסור לשהות התבשיל על גבי כירה אלא אם הוסקה בקש ובגבבא או שתהיה גרופה וקטומה הוא בתבשיל שנתבשל חצי בשולו לפי שנאמר גזירה שמא יחתה בגחלים לגמור בשולו אבל אם לא נתבשל כלל עד שנתיאשו מבשולו עד הבקר או אם יגמר בשולו עד שאינו צריך לאש והאש הוא מפסיד אותו מותר לשהותו על גבי הגחלים ואינו צריך להוציא האש והוא אמרם עד שיגרוף וגם אינו צריך להשים דשן על גבי גחלים כדי שיועמו והוא אמרם עד שיתן את האפר וזו היא שקורין אותה קטומה תרגום דשן קיטמא והוא האפר וכשתתבשל בשיל ולא בשיל ישימו בו בעת הטמנתו דבר חי כגון בשר או ירק ויהא מותר לשהותו על גבי גחלים מפני שהוא מסיח דעתו: וקש הוא התבן: וגבבא זבל השדות: וגפת פסולת הזיתים הנשאר אחר סחיטתן והוצאת שמנן: כופח הוא שאשו פחות מאש התנור ויותר מאש הכירה: והכירה מקום בנוי בארץ כדי לשפות בו שתי קדירות ויתנו האש תחת שתי הקדירות בכירה אחת וכופח הוא כמו כן בנוי בארץ והוא מקום ששופתין בו קדירה אחת ונותנין האש תחתיה ולכן יגדל חמימות הכופח יותר מן הכירה לפי שהאש מתחלק תחת שתי הקדירות בכירה: 
+
+Mishnah 2
+
+<b>תנור שהסיקוהו בקש ובגבבא כו':  </b>נותנין עליה ר"ל נותנין מערב שבת וישאר בה עד למחרת. ב"ה מתירין להשהות על הכירה הנזכרת חמין ותבשיל וב"ש אומרים חמין בלבד: בית הלל אומרים מחזירין בשבת על גבי גרופה וקטומה או על גבי כירה שהוסקה בקש או בגבבא וב"ש אומרים אין מחזירין כלל ומה שאמרו בית הלל מחזירין בתנאי שלא תונח הקדירה על דבר אלא שתהיה באויר עד שישפך ממנה ויחזירנה ומה שאמרו בית הלל שאסור לשהות התבשיל על גבי כירה אלא אם הוסקה בקש ובגבבא או שתהיה גרופה וקטומה הוא בתבשיל שנתבשל חצי בשולו לפי שנאמר גזירה שמא יחתה בגחלים לגמור בשולו אבל אם לא נתבשל כלל עד שנתיאשו מבשולו עד הבקר או אם יגמר בשולו עד שאינו צריך לאש והאש הוא מפסיד אותו מותר לשהותו על גבי הגחלים ואינו צריך להוציא האש והוא אמרם עד שיגרוף וגם אינו צריך להשים דשן על גבי גחלים כדי שיועמו והוא אמרם עד שיתן את האפר וזו היא שקורין אותה קטומה תרגום דשן קיטמא והוא האפר וכשתתבשל בשיל ולא בשיל ישימו בו בעת הטמנתו דבר חי כגון בשר או ירק ויהא מותר לשהותו על גבי גחלים מפני שהוא מסיח דעתו: וקש הוא התבן: וגבבא זבל השדות: וגפת פסולת הזיתים הנשאר אחר סחיטתן והוצאת שמנן: כופח הוא שאשו פחות מאש התנור ויותר מאש הכירה: והכירה מקום בנוי בארץ כדי לשפות בו שתי קדירות ויתנו האש תחת שתי הקדירות בכירה אחת וכופח הוא כמו כן בנוי בארץ והוא מקום ששופתין בו קדירה אחת ונותנין האש תחתיה ולכן יגדל חמימות הכופח יותר מן הכירה לפי שהאש מתחלק תחת שתי הקדירות בכירה: 
+
+Mishnah 3
+
+<b>אין נותנין ביצה בצד המיחם כו':  </b>מיחם שם הכלי שיחמו בו המים והוא נעשה מנחשת או ברזל ברוב ותשאר חמה אחר שיורידוהו מן האש: ופירוש תתגלגל תתערב הענין שתתבשל קצת בשול: וסודר שם הבגד והקבוץ סודרים וכשיהיה הסודר חם והוחם לשמש לא תתגלגל בו הביצה ולא חלק ר' יוסי בסודר שהוחם באש שאסור לצלות בו לפי שהכל מודים בתולדות האור שהוא אסור אבל המחלוקת במה שהוחם בשמש רבנן אוסרים אותו כדי שלא יתגלגל בתולדות האור ור' יוסי אינו מודה בזאת הגזירה וכמו כן אינו חולק ר' יוסי בחול ואבק הדרכים כי הוא אוסר להטמין שם הביצה לבשל ולא מפני שהוחמה מן השמש אלא מפני טלטול העפר שהוא אסור לדברי הכל ואין הלכה כר' יוסי: 
+
+Mishnah 4
+
+<b>מעשה שעשו אנשי טבריא כו':  </b><b>מוליאר הגרוף כו':  </b>סלון צנור עגול יהיה עשוי מחרס או עופרת או זולתם: וחמי טבריא ידועים כי היו מימיהם כולם מרחצאות חמים בטבעם: ואמה שם שוקת המים שמושכים ממנו בסלונות והיו אותן הסלונות משוקעות במימי המרחצאות ומתחממות והיו המים הנמשכים דרך אותן הסלונות חמים ונתנו חכמים אותן המים בשבת כחמין שהוחמו בשבת שהן אסורין בשתיה ולרחוץ בהם אפילו אבר קטן מאברי הגוף וביום טוב כחמין שהוחמו בי"ט שהן מותרין בשתיה וברחיצת פניו ידיו ורגליו ואסור לרחוץ בהן כל גופו ודע כי חמין שהוחמו מערב שבת הם מותרין בשבת לרחוץ בהן פניו ידיו ורגליו וכמו כן חמין שהוחמו מערב י"ט הן מותרין ביום טוב לרחוץ בהן כל גופו: ומוליאר הוא כלי מנחשת ידליקו בתוכו האש וסביב האש תעלה מבחוץ וממלאין אותה מים וכשמסירין האש מן המוליאר בערב שבת הם מותרין אותן המים לשתותן בשבת ואפילו הן חמין: ואנטיכי כשמסירים האש מאותו הצד שיש שם המים החמין בשבת יתחמם הנחשת ויתמיד חומו כאילו האש תחתיו בשבת והן חמין שהוחמו בשבת ואסורין בשתיה כאשר הוא העיקר אצלנו ומוליאר אינו כן כי צדדיו בלבד הם החמין וזה האנטיכי שוליו הן החמין. והלכה כחכמים: 
+
+Mishnah 5
+
+<b>המיחם שפינהו כו':  </b><b>האילפס והקדירה כו':  </b>אינו רוצה באמרו פנהו שלא הניח בו כלל מן המים אבל רוצה לומר שחסר מן המים והניח שם מים חמין ולפיכך אסור לו להוסיף על אותן המים מעט מים כדי שיהיו הכל חמין אבל יכול להוסיף עליהם מים מרובין עד שיהיו הכל פושרין וזהו ענין אמרו אבל נותן לתוך הכוס כדי להפשירן: והאילפס והקדירה הם הכלים שמשימין בהם התבשיל להתבשל ואסור לתת תבלין בכלי הבשול והם רותחין לפי שהתבלין מתבשלין בהם אבל אם נתן התבשיל בקערה אע"פ שהוא רותח מותר לתת בה התבלין לפי שהתבשיל כשהוא בקערה חמימותו חסר ואינו מבשל מה שמשימין בו. ור' יהודה אומר כי מותר לתת התבלין בקדרה רותחת אלא אם יש באותה קדרה חומץ או ציר לפי שהן ממהרין הבשול וכל זה בתבלין אבל מלח הכל מודים שמותר לתתו בקדירה רותחת כי המלח אינו מתבשל עד שישלוט האש עליו. ואין הלכה כר' יהודה: 
+
+Mishnah 6
+
+<b>אין נותנין כלי תחת הנר כו':  </b><b>מטלטלין נר חדש כו':  </b><b>נותנין כלי תחת הנר כו':  </b>הטעם שבעבורו אסרו נתינת כלי לקבל בו שמן בשבת כי אותו שמן המנטף מן הנר אסרו ליהנות ממנו בשבת לפי שאינו מן המוכן כי כבר הקצה אותו להדלקה ועשה אותו מוקצה ונאסר טלטול הכלי מפני אותו השמן שיש בו שהוא אסור לטלטלו לפי שהוא מוקצה והעיקר אצלנו אין מבטלין כלי מהיכנו בשבת: וטעם איסור טלטול נר ישן לפי שהוא מאוס וזה יקרא מוקצה מחמת מיאוס ורבי שמעון אינו חושש למין ממיני המוקצה ולפיכך יתיר כל הנרות מלבד הנרות הדולקות גזירה שמא יכבה והפתילה מותר אצלו לטלטלה אע"פ שהיה אסור קודם לכן ואין הלכה כמותו בנר שהדליקו בו בשבת כי העיקר אצלנו כי כל מה שהוקצה בין השמשות ואינו מותר לטלטלו באותה שעה שאסור לטלטלו בכל השבת והוא אמרם מגו דאתקצאי לבין השמשות אתקצאי לכולי יומא ושאר הנרות דינם כרבי שמעון לפי שמעקרנו בשבת כר' שמעון שהוא אומר אין מוקצה: ואמרם נותנים כלי תחת הנר לקבל ניצוצות הוא בשבת כי אותן ניצוצות אינן חשובות עד שיאסור טלטול הכלי בשבילם והוא אמרם ניצוצות אין בהם ממש ואסרו לתת בו מים ואפילו בע"ש וכל שכן בשבת לפי שממהר כבוי הניצוצות והעיקר גרם כבוי אסור כאשר הודעתיך: 
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>במה טומנין ובמה אין טומנין כו':  </b><b>טומנין בכסות ובפירות כו':  </b>גפת כבר בארנו שהוא פסולת הזיתים שיוצא מתחת קורת בית הבד אחר שיצא ממנו השמן וכן פסולת השומשמין. וסיד ידוע. וזגין קליפי הענבים. וחרצנים הם הגרעינים והוא הנשאר מן הענבים אחר דריכתן וסחיטתן בגתות. ומוכין הוא הצמר ובלאי הבגדים ודומיהן שממלאין בו הכרים והכסתות וזולתם: ואמרו בזמן שהם לחים אינו רוצה בזה העשבין בלבד אבל חוזר על הכל ר"ל תבן וזגין ומוכין ועשבין ואינו רוצה באמרו לחים שיהיו שרויים במים אבל רוצה שיהיה בהם לחלוחית טבעית ויתכן להיות זה בצמר אם יהיה מבין יריכות הצאן ומן הסמוך לאליה כי יש שם לחלוח טבעי: ונעורת שם הדבר הנופל מן הפשתים כשמנפצין אותו: ונסורת של חרשים הוא הקש הדק הנופל מן העץ כשמגררין אותו במגירה. וזה הוא שאוסר ר' יהודה הנעורת. ואין הלכה כר' יהודה: וטעם איסור הטמנה בתבשיל באלו הדברים המנויים לפי שהן מוסיפים בחמימות הדבר הטמון בהן ובשולו והדברים שהתירו בהם ההטמנה הם המחזיקין אותו הטמון בחמימות כאשר הוא בלי תוספת: ודע כי זאת ההטמנה שהוא מדבר בה שאסרוה בדברים והתירוה בדברים כמו שהזכיר היא ערב שבת אבל ביום השבת לא התירו הטמנת דבר חם אבל יטמין בשבת התבשיל הקר בלבד כאשר יתבאר בזה הפרק והדעת היה מחייב שתהיה ההטמנה בשבת בדבר שאינו מוסיף מותרת והם הדברים שאמרה המשנה טומנין בהם מותר אבל אסרוה גזירה שמא יטמין ברמץ והוא האפר החם לפי שהוא אינו מוסיף ואסרנו ההטמנה באפר החם מפחדנו שתהיה בה גחלת האש קטנה ובעת שמניעים האפר יחתה בגחלים ולפיכך לא התירו ההטמנה בשבת ואפילו בדבר שאינו מוסיף משום גזירת רמץ ורמץ גזירה שמא יחתה בגחלים ואולי תקשה בעקר שהוא אצלנו אין גוזרין גזירה לגזירה והוא שיגזרו ב"ד דבר בשעה מן השעות ואחר כך ישוב ויגזור גזירה לאותה גזירה זה הדבר אינם עושים אבל אם יהיו שתי הגזירות בשעה אחת הרשות בידם והוא דבר נעשה תמיד והוא ענין אמרם כולהו חדא גזירה היא ר"ל כי מי שגזר זאת הגזירה ראה שלא תתקיים זאת הגזירה אלא בגזירה אחרת תחזק אותה ותסמוך אותה ולפיכך גזר שתי הגזורות יחד. ודע כמו כן כי הדברים שלא התירו בהם ההטמנה והם המנויין בכאן לא התירו ההטמנה בהן אפי' מערב שבת והסברא תחייב שתהיה ההטמנה בהם מותרת ואפי' בשבת לפי שלא אסרו בשבת תוספת החמום או החמום מתחלתו אלא בתולדות האש ואלו אינם מתולדות האש אבל אסרו אותם בשבת גזירה שמא ירתיח ויאמר האומר כמו שהוא מותר תוספת החמום בהטמנה כך הוא מותר על גבי האש ויבא לידי חמום על גבי האש בשבת על כן אסרו ההטמנה בשבת בדבר המוסיף ואפילו מבעוד יום להרחקה יתירה והתירו בה ההטמנה בין השמשות שהוא נקרא ספק חשכה בין בדבר המוסיף בין בדבר שאינו מוסיף ובזו השעה לא נאמר גזירה שמא יטמין ברמץ וירתיח לפי שסתם קדירות בין השמשות רותחות הן מבערב שבת כי אינו אסור לנו להוסיף הבשול בשבת הלא תראה כי התבשיל שלא נגמר בשולו מותר להשהותו על האש כדי שיתבשל כל הלילה כאשר בארנו בפרק שלפני זה אבל אסרו זה גזירה שמא יטמין בדבר המוסיף מערב שבת ותרתיח הקדירה אחר ביאת השבת במה שיעורר החום ויצטרך לגלות הקדירה מפני הרתיחה עד שתנוח רתיחתה ואחר כך יחזור אל הקדירה מה שהוציא ממנה ונמצא טומן בדבר המוסיף בשבת אבל בין השמשות מותר להטמין בדבר המוסיף כי הקדירה כיון שנגמרה רתיחתה לא תרתיח אח"כ וכשיבא בין השמשות כבר נגמרה רתיחת כל הקדירות וזהו אמרה בנתינת הטעם בזה הענין סתם קדירות בין השמשות רותחות הן הנה נתברר לך מזה כי דבר המוסיף והם הדברים המנויים שאין טומנין בהם ר"ל אין טומנין בהם מבעוד יום אבל בין השמשות מותר מן הטעם שאמרנו ודבר שאינו מוסיף טומנין בו בכל עת בין בין השמשות בין מבעוד יום ואינו אסור אלא בשבת בלבד כמו שבארנו הנה נתבאר ענין זה הפרק באור יפה ואתה תעיין בו ותשמור אלו הדינים כי לא נתבאר מן הגמרא אלא אחר העיון המדוקדק במקומות מפורדים: 
+
+Mishnah 2
+
+<b>טומנין בשלחין ומטלטלין אותן כו':  </b>שלחין עורות תרגום והפשיט את העולה וישלח. וגיזי צמר ידוע והוא לשון רבים והנפרד גז צאנך או גזה. ואמרו אין מטלטלין אותן זה כשלא ייחדן להטמנה אבל אם הזמינם לטמון בהם מותר לטלטלן: נותן את הכסות [<small>צ"ל</small> נוטל את הכסוי] הוא שיתן על פי הקדירה חתיכת בגד ואחר כך יתן על אותה החתיכה הגזות ואמרו יטול הבגד שעל פי הקדירה ויפלו הגזות שעליו זה הוא טלטול מן הצד והוא מותר. והכל מודים כי כשישתנה סדר מושב הדברים שטומנין בהם שאסור להחזיר החמין לאותו מושב ועל דרך הדמיון אומר כי מי שהטמין קדירה בתבן וכשהסיר הקדירה נהרס המקום ונתרפה התבן אסור לו להשיב הקדירה לאותו התבן כי מקומו נפסד ורפה ותצטרך הקדירה לעשות לעצמו מקום בתבן בשמחזיר אותה ונמצא כמי שטומן בשבת ואין מחלוקת בזה אבל המחלוקת כרבי אלעזר בן עזריה דואה כי הוא חייב להשמר ולהזהר בשעת נטילת הקדירה מן הקופה שטמן בה כדי שלא יפסיד מקום הקדירה ויחזיר אותה אחר הריסות המקום ולפיכך יאמר שישנה מקום הקופה ויטה אותה כדי שלא יפסד מקום הקדירה כשיוציאה ואז יגלה אותה ויוציאה וחכמים לא הצריכוהו לזה אבל אומרים יטול בדרכו ויחזיר ואם נתקלקל גומא לא יחזיר. ואמרם לא כסהו מבעוד יום לא יכסנו משתחשך כדי שלא יטמין בשבת מן הטעם שזכרנו ואמרם ממלא את הקיתון ונותן תחת הכר ר"ל בשבת כי הרימנת מים בשבת על זו הדרך מותרת. וכר בגד מלא מוכין או נוצה וכיוצא בו משימין אותו תחת הראש כשאדם שוכב. וכסת מאותו המין אלא שהוא גדול יותר והלכה כחכמים: 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>במה בהמה יוצאה ובמה אינה יוצאה כו':  </b>אפסר הוא חבל שקושרין על פיות הגמלים. וחטם הוא טס של ברזל שקושרין אותו על הלחיים ובלשון עברי פח את פחי הזהב ומה שדקדק בנאקה לבנה לפי שהיא חזקה יותר ותצטרך שמירה מעולה. ולובדקים הוא מין מן החמורים שאינן למודים והוא בינוני בין חמור הבר ובין חמור הישוב: ופרומביא הוא רסן של ברזל. ושיר הוא המתג. וענין אמרו יוצאין בשיר ונמשכין בשיר שיוצאות הבהמות בעלי השיר וכליהן כרוכין על צואריהן ונמשכין בשיר כי הוא מותר למושכן במתג שלהן. ומזין עליהם ר"ל על אותן המתגין כשנטמאו באהל המת. ואמר וטובלים במקומם בתנאי שלא יהיו חלקי אותן המתגין דחוקות קצתם על קצתם ויהיה הריוח ביניהם מעט כדי שלא יעשו חציצה ודע כי העיקר אצלנו כי כל מה שהוא מתכשיטי הבהמות אינו מקבל טומאה כאשר נבאר במסכת כלים ומה שאומר בכאן כי השיר וכיוצא בו מקבל טומאה לפי שהוא מכלי האדם בשעת הרכיבה לפי שהוא מנהיג בה הבהמה והוא מתשמישי האדם לפיכך מקבל טומאה: 
+
+Mishnah 2
+
+<b>חמור יוצא במרדעת בזמן שהיא קשורה לו כו':  </b>ומה שאמר קשורה לו ר"ל מע"ש אבל אם עבר אדם וקשר עליו המרדעת אסור לצאת בו בשבת ולבובים הוא שקושרין עורות על אברי הזרע מן הזכרים כדי שלא יעלו על הנקיבות ולא יתעברו. ושחוזות שקושרין אליות הנקיבות על גביהן כדי שיעלו הזכרים עליהם בחוזק ויתעברו. וכבולות הפך זה והוא שיקשרו אליותיהן ברגליהן כדי שלא יעלו עליהם הזכרים. וכבונות פי' שמורות. והוא שיכרכו בגד על צמרן כדי שלא יתלכלך באבק ושישאר בלחלוחיתו ורכותו ויעשו זה בכבשות בלבד לפי שצמרן יותר רך מצמר הזכרים. וצרורות קשורות השדים כדי שלא יזוב מהם החלב. וחלק ר' יהודה על זה ואמר כי אסור להוציאן צרורות לחלב ר"ל שתהיה הכוונה בקשירת השדים כדי שיתקבץ החלב ולא יזוב כדי שיחלבו מהם חלב הרבה אבל מותר להוציאן צרורות ליבש אם הכוונה ליבש החלב מן השדים כלל. והלכה כר' יוסי ואין הלכה כר' יהודה: 
+
+Mishnah 3
+
+<b>ובמה אינה יוצאה לא יוצאה גמל במטוטלת כו':  </b>מטוטלת חתיכת בגד קשורה בזנב הבהמה לסימן או לסגולה לשום דבר. ועקוד קשור היד והרגל יחד. ורגול הוא שיכפפו היד על הזרוע ויקשרו אותו והרבה עושין זה בגמלים. ולא יקשור גמלים זה בזה וימשוך ואפי' היו קשורין מערב שבת כדי שלא יראה כמי שמוליכין למקום שוק הבהמות. ואמרו ובלבד שלא יכרוך רוצה בו שלא יקשור ויכרוך וזה המאמר שאמר ובלבד שלא יכרוך אינו תלוי בשבת בלבד אלא בשבת ובשאר ימים כי הטעם משום כלאים וזה כי כשהחבלים שמנהיגים בהם הבהמה הם מקצתם צמר ומקצתם פשתים ומקצתם גמי אז יהיה אסור לו שיקשור ויכרוך וינהיג אותה בהם ומה שהתיר בשאר חבלים בשבת בתנאי שלא יהיו ראשי החבלים תלויין ויוצאין מתחת ידו לארץ טפח או יותר כדי שלא יראה כמי שנושא חבלים תלוים מידו: 
+
+Mishnah 4
+
+<b>אין חמור יוצא במרדעת בזמן שאינה קשורה לו כו':  </b>בזמן שאינה קשורה לו מערב שבת כאשר בארנו קודם זה. וזוג פעמון ותולין אותו בצואר הבהמה כדי שישמע קולה בעת מרוצתה ואסור להוציאה בזוג שדומה כמי שמוציאה לשוק. ופקוק הוא שממלאין הפעמון בצמר או בצמר גפן וכיוצא בו כדי שלא ישמע קולו. וסולם שבצוארו פירוש עצים שעושין כמו שתי וערב על צואר החמור כדי שלא יחזיר ראשו לגבו לחכך חבורתו אם יש שם חבורה ולא יניחנה להתרפא. ורצועה שברגלו עור שקושרין ברגלו כשפרסתו סדוקה עד שתדבק. ותרנגול ידוע והוא שם הזכר ושם הנקבה תרנגולת והשם הכללי לכולן תרנגולים וחוטין שברגליהם הוא חוט קשור על הרגל סביב ולא יתלה ממנו כלל והוא עשוי לסימן שלא יתערב. ורצועה היא הרצועה התלויה מן הרגל. ומן הכבשים מין שיש להם אליה גדולה כמו הכבשים הנמצאים במצרים שיש להם אליות גדולו' כבדות כחלק גדול מגופן ועושין לאותן אליות עגלות כדי שלא יתחככו על הארץ ויפשיטו העור מעליהן. וחנונות מגזרת צמח ששמו יחנון והוא עשב שמשימין אותו בנחירי הנקבות מן הצאן כדי שישליכו התולעים שהם במוחן והזכרים אינן צריכין לזה לפי שהם מנגחין זה לזה ונופלים התולעים. וגימון מחרישה ושל גמי ישימו אותו עליה כדי שיכוף אותה ותלמד לחרוש וחבירו הלכוף כאגמון ראשו (ישעי' נח): ועור הקופר עור של שרץ מלא קוצים קושרין אותו על שדי הפרה כדי שלא יינקו אותה הנחשים כשתישן בלילה וכשבאין לינק מכין אותם הקוצים שבעור ובורחים מהם. ואמר פרתו של ר' אלעזר בן עזריה רוצה לומר כי הוא דן בזה הדין לאשה שכנתו. ואין הלכה כמותו לפי שהוא כמו משוי ומזה הטעם אסרו כל מה שאסרו: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>במה אשה יוצאה ובמה אינה יוצאה כו':  </b>מה שאמר לא תטבול בהם עד שתרפם הוא טעם איסור יציאתם באלו החוטין בשבת לפי שנחוש שתצטרך לטבילה בשבת ותסיר אותם מעל ראשה ומצחה כדי שלא יהיו חוצצין ותעבירם ד' אמות ברשות הרבים כי אלו החוטין הם על הראש אבל חוטי הצואר מותר לטבול בהם ולפיכך תצא בהם בשבת. וטוטפת הוא ציץ יקשרו אותו על המצח מאוזן לאוזן. וסנביטין נקראים בלשון חכמים לחיים והם ממיני התכשיט ונתלין מן הציץ על הצדעים ועל הלחיים ולפיכך נקרא לחיים. ואמרו בזמן שהן תפורין רוצה לומר תפורין בטוטפת. וכבול חתיכה של בגד כמו מצנפת שקושרין אותה על המצח ונותנין הציץ עליה כדי שלא יזיק הציץ במצח והוא בפני עצמו זולת הציץ תכשיט. ואמרו לרשות הרבים הוא משמש לכל מה שזכר כי טעם אסורם גזירה שמא יפלו ברשות הרבים ותטלם ותביאם בידה. ועיר של זהב כליל של זהב על צורת ירושלים והיתה אצלם תכשיט. וקטלא חונקת והיא חוטין שעורכין בה גרגרי זהב וקושרין אותה על הצואר בדוחק כאדם החונק את עצמו ולפיכך נקראת חונקת ובלשון ערבי מכנק"ה. ואמרו אינה חייבת חטאת לפי שטבעת שאין עליה חותם יש בה קצת תכשיט אע"פ שאינה מתכשיטי הנשים לגמרי ומחט שאינה נקובה אפשר שתחלק בה האשה שער ראשה ולפיכך היא ממיני תכשיטיה ולפיכך אינה חייבת חטאת: 
+
+Mishnah 2
+
+<b>לא יצא האיש בסנדל המסומר כו':  </b>סנדל המסומר מסומר במסמרים ובלבד שיהו עשויין לחזק וטעם איסורו כי בזמן צרה מן הצרות היו מתקבצין לתפלה וקריאת שמע במערות ושמעו קול המון וסברו שמא הרגישו בהם האויבים דחקו זה את זה ודרסו זה את זה באותן הסנדלים המסומרים ומתו מהם רבים ולפיכך אסרו לצאת בסנדל מסומר בשבת ויום טוב לפי שהם ימי כניסה וכנופיא. ואם יש ברגלו מכה יוצא בסנדל יחיד ברגלו הבריאה: ואמרם מומחה סמוך על התואר וחסר המתואר כמנהג כאילו אמר מאדם מומחה ומומחה הוא שנבחן ונתנסה שלש פעמים ונתאמת בו הנסיון ויהיה האיש מומחה כשירפא בקמיע שלו שלשה פעמים: שריון ידוע שריון קשקשים (שמואל א י״ז:ה׳): וקסדא כובע של ברזל: מגפיים מלבוש של ברזל יתכסה בו האדם בשעת המלחמה כדי שלא יכו אותו ויפול: 
+
+Mishnah 3
+
+<b>לא תצא אשה במחט הנקובה כו':  </b>כאשר השלים לזכור הדברים שאם יצא באחד מהם לא יתחייב חטאת לדברי הכל התחיל לזכור הדברים שאם יצא באחד מהם יתחייב חטאת ומפני זה לא דבקו בזה המין הראשון: וכוליאר כמו טבעת שמסבב הראש כולו ובלשון חכמים קורין אותו מכבנתא: וכובלת כלי קטן מכסף או זהב ונותנין בו משיחה טובה יתעדנו בה הנשים: ופלייטון המור הוא המוסק והדומה לו ממיני הבושם. והלכה כחכמים: 
+
+Mishnah 4
+
+<b>לא יצא האיש בסייף ולא בקשת כו':  </b>תריס הוא המגן: ואלה גנה מעץ ואין בין המגן והאלה אלא שהמגן תבניתו כמו משולש ואלה תבניתו עגולה ושניהם מעץ: בירית אצעדה בשוק: כבלים עכסין בצורת האצעדה והיו מטילין ביניהם שלשלאות והיו מתקשטים באלו הכבלים הבתולות כדי שלא יפסעו פסיעה גסה ויגיע להן היזק בבתוליהן: ומה שאמר טהורים וטמאים אינו נכלל בדיני השבת אבל אמר זה מפני שהזכיר בכאן כבלים והודיענו דין אחר והוא כי העכסין אינן מקבלין טומאה לפי שאינן מכלי מתכות שיש לו שם בפני עצמו והכבלים מקבלין טומאה לפי שהם מכלל הכלים שיש להם שם מיוחד ועוד יתבארו אלו העקרים במסכת כלים. ופירוש תכשיטיה עדיה וחליה: וגנאי פירושו לפי מקומו והוא הפך השבח כלומר רוע וכיעור. והלכה כחכמים: 
+
+Mishnah 5
+
+<b>יוצאת אשה בחוטי שער בין משלה בין משל כו':  </b>וחוטי שער הם החוטים הנעשים משער כי אין ענינן כענין חוטי צמר וחוטי פשתן הנזכרים בראש הפרק כי חוטי שער אפילו קשורין על מצחה קשר מהודק אינם חוצצין לפי שהמים נכנסים בהם ולפי שמותר לטבול בהם מותר לצאת בהם בשבת כאשר בארנו בראש הפרק. ואלו השמיענו שלה היינו אומרים שלה שאין מאוסין לה מותר אבל של חברתה שהם מאוסין לה ושמא יש לה לחברתה בראשה חולי הנקרא חולי השועל והוא מריטת השער וכיוצא בה אסור ואלו השמיענו של חברתה היינו אומרים של חברתה שהיא ממינה מותר אבל בשל בהמה שאינה ממינה אסור על כן השמיענו שהכל מותר: ופאה נכרית כמו מגבעת ידבקו בו שער נאה והרבה ותשים אותו האשה על ראשה דרך עראי כדי שתתקשט בשער: ומוך מעט צמר מצמר גפן ודומיהם ובמוך שהתקינה לנדתה אפילו נשתמשה בה שלא יהיה קשור לפי שאם נפל לא תטלנו ולא תביאנו מפני מאיסותו אבל מוך שבאזנה ושבעקיבה לא תצא בה עד שיהא קשור קשר מהודק באוזן או בעקב: ומה שתתן האשה בפיה פלפל או מלח והדומין להם הוא להעביר ריח הפה אם יש בה זוהמא או ריח רע: ושן תותבת הוא שן נכרי שנותנת האשה בפיה במקום שינה שנפל לה דרך עראי ויתחזק בלחיצת השנים האחרים: ושן של זהב הוא שיהיה שן משניה משונה במראיתו ותעשה מכסה מזהב בצורת אותו השן ותרכיבהו עליו להסתיר מומה ורבי אומר שכיון שזה המעשה הוא להסתיר מומה שלא תעקור אותו להראות לחברותיה וחכמים אומרים שתעקור ותראה בר"ה ולפיכך אסור לצאת בו. והלכה כחכמים: 
+
+Mishnah 6
+
+<b>יוצאת בסלע שעל הצינית כו':  </b>צינית חולי הנקרא בערבי סלע"א וחכמים קוראין אותו בת ארעא לעובי חלטיה וקושי עצמה: וסלע כמו פשוט מפותח מכסף או נחושת וזולתו כי סגולת התועלת היא בפתוח: וחוטין הוא חוטין קשורין בצואר ובלבד שלא יהיו צבועים כי אם הם צבועים מחמת יפיין תסיר אותם מצוארה ותראה לחברותיה בר"ה: רעולות כמו פעמונים או זגין כי הנשים הערביות היו יוצאין בזגין כמו שמנהגן לצאת תמיד והוא מין ממיני החלי הנטיפות והשרות והרעלות (ישעיהו ג׳:י״ט) וכמוהו והברושים הרעלו (נחום ב׳:ד׳) כלומר הונדו והונעו כדי שיפול פריין: וקסמים שבאזניהם עצים קטנים עגולים היו מכניסין אותם בנקבי אזניהם כדי שלא יסגר הנקב: ופרופות כמו כרוכות ר"ל כי הנשים היו אוספות שולי הרדיד וכנפותיו יחד על דבר קשה כמו אבן או עץ וקושרות מלמעלה: ואח"כ אמר כי כל הנשים מותר להן לצאת בזה הענין ומה שיחד ערביות ומדיות לפי שהן הידועות בזה המעשה וזה המנהג: 
+
+Mishnah 7
+
+<b>פורפת על האבן ועל האגוז כו':  </b>זאת הפריפה היא בשבת כי אין בה קשר אלא פריפת החוט בלבד: ואמרו ובלבד שלא תפרוף לכתחלה בשבת הוא חוזר אל המאמר האחרון והוא אמרו על המטבע לפי שאסור טלטול המטבע בשבת: 
+
+Mishnah 8
+
+<b>הקיטע יוצא בקב שלו דברי ר' מאיר כו':  </b>בית קיבול כתיתין ענינו שיהיה באותו עץ שהוא קב הקטע גומא שיכנסו בה קצוות הבשר עד שיבש ונשאר יוצא לחוץ ממי שקטעו ידו או רגלו ולא כוונו החתך: ואמרו טמא ענינו שהוא מקבל טומאה אפילו טומאת מדרס לפי שהוא כלי קבול כאשר נבאר במסכת כלים: טומאת מדרס הוא כי כל מה שהוא ראוי למשכב ומושב כשניתן כובד הזב עליו נטמא ואפילו יהיה בין הזב ובין המושב דברים בינונים מאבנים וכיוצא בו ועוד התבאר זאת הטומאה משלם במסכת זבים ולפי שזכר הקב והוא הרגל שיעשה הקיטע וזכר מסעדיו שהוא מותר לצאת בהם בשבת לפי שהן קיימות וחזקות ושיכול להכנס בהן לעזרה ואינו דרך הבזיון כמו הםנדל והמנעל שהוא חסור להכנס בהן להר הבית כולו כאשר בארנו בסוף ברכות דבר גם כן על סמוכות של כסא איזה כסא שיהיה ואמרו שהן מקבלות טומאה ומצורות אלו המסעדים שהיו ידועים אצלם יודע מאיזה טעם לא יצא בהם בשבת והוא לרוב המתפרקים מן הרגל וההולך בהן יראה כאילו הוא מוליכן או גוררן: אנקטמים כמו מנעל מעץ ולפי שאינה ראויה למשכב ומושב ולא תקבל ההליכה בהם אין מקבלין טומאת מדרס ועוד יתבארו אלו העקרים כולם במסכת כלים. והלכה כרבי יוסי: 
+
+Mishnah 9
+
+<b>הבנים יוצאין בקשרים ובני מלכים בזגין וכל אדם אלא שדברו חכמים בהווה כו':  </b>אלו הקשרים נתבארו בגמרא והוא כי הם זכרו כי הבן הקטן כשיש לו אהבה רבה באביו ולא יכול הנער לעזוב את אביו וישוב עליו להיזק שהאב לוקח שרוך נעלו הימנית ויקשרנו לו בזרועו השמאלית ויועיל לו בסגולה ואלו הן קשרים: ואמרו וכל אדם חוזר להתיר לבני מלכים שיצאו בזגין: 
+
+Mishnah 10
+
+<b>יוצאין בביצת החרגול ובשן שועל כו':  </b>חרגול מין חגב את החרגול למינהו (ויקרא י״א:כ״ב) וזה יועיל לחולשת עצבי הירכים בסגולה: ושן של שועל יעשה לשינה ומי שיקח שן של שועל חי ויתלה אותו על מי שארך שנתו תקיצו ואם לוקח משועל מת יעשה להפך וכמו כן יזמו בעלי סגולות כי כשיוקח מסמר מעץ הצלוב ויתלה אותו על גרגרת מי שיש בו קדחת שלישית יועיל לו. והלכה כרבי יוסי כי העיקר אצלנו כל שיש בו משום רפואה אין בו משום דרכי האמורי ועל זה לא אמר הכתוב ולא תלכו בחוקות הגוים (שם כ): 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כלל גדול אמרו בשבת כל השוכח עיקר כו':  </b>מפני זה אמר כלל גדול מפני היות שבת עונש חמור משאר עונשים לפי שהוא בסקילה: ואמרם כל השוכח עיקר שבת רצונו לומר ואפי' היתה לו ידיעה קודם לכן ומלת שוכח תורה על זה והוא שישכח כי השם יתעלה צוה לבני ישראל באסור מלאכה בשבת והוא מאמין כי זה היום שהוא עושה בו מלאכה הוא שבת ולפיכך אינו חייב אלא קרבן אחד לפי שאין לו אלא שגגה אחת בעיקר התורה. אבל אם ידע כי השם יתברך אסר המלאכה בשבת והוא חושב כי זה היום אינו שבת חייב קרבן אחד על כל שבת ושבת כי שגגה אחת היא ליום כולו. אבל כשידע כי היום שבת והמלאכה בו אסורה אבל אינו יודע אם זו שהוא עושה היא מלאכה ותיאסר או לאו אבל חשב שהיא אינה מלאכה ואינו יודע שהיא בכרת אלא שחשב שהיא במלקות הרי חייב קרבן על כל מלאכה ומלאכה כי שגגה היא בכל מלאכה: ואמרו מלאכות הרבה מעין מלחכה אחת הוא שיעשה בשגגה אב מאבות מלאכות עם תולדותיו הנקראות תולדות אינו חייב אלא חטאת אחת. ודרך משל אמר כי הטוחן חטים בשגגה שהוא אב מאבות מלאכות ואחר כן ישור עץ במשור לקבל הנסורת שלו ויטחון חתיכה של מתכת לקחת טחינתה וכל זה בהעלם אחד אינו חייב אלא אחת כי זאת הנסורת וזאת הטחינה תולדות טוחן הן: 
+
+Mishnah 2
+
+<b>אבות מלאכות ארבעים חסר אחת כו':  </b>מעמר הוא הגודש העמרים הקצורים אחת על אחת ועמיר שם האגודה מן החטה והשעורה וזולתם מכל מה שיקצרו בני אדם: בורר הוא מי שמנקה ובורר האבנים והצרורות ודומיהם מן הזרע: מרקד הוא המנפה אח הקמח להפרישו ממורסנו: מנפצו בשבט כמו חובטו: והמסיך הוא המוסך את השתי והיא ההסכה נגזר מן המסכה הנסוכה (ישעיה כה): ובתי נירין הן חוטין תלויין קצתם בקצתם והוא מין מן האריגה ובהם יארוג האורג ושם הנירין ועצמם מפורסם אצל האורגים: והמולחו רוצה לומר המולח העור: והמעבדו הנותנו בעבוד: והמוחקו הגורר השער ממנו: והמחתכו מי שיחתוך העור: וסותר כמו הורס: והמכה בפטיש פטיש כלי שמשתמשין בו הצורפים ואומני ברזל ונחשת והוא ידוע וכפטיש יפוצץ סלע (ירמיה כג) ומכה בפטיש אפילו בשעת גמר מלאכה כאשר עושין המכין בפטישין כי מנהגם להכות הכאות על עצם הסדן בשעת ההכאה ולפיכך כל תקון מלאכה והשלמתה כמו המירוט והחכוך ומיני היפוי כולם תולדות מכה בפטיש והוא אמרם כל מידי דאית ביה גמר מלאכה חייב משום מכה בפטיש: ואלו האבות כולם דמיונות והוא כי אמרם קוצר הוא מאבות מלאכות וכמו כן כל התולש צמח מחובר לארץ כשכוונתו באותו דבר שתולש כמי שאורה תאנים או בוצר ענבים או חובט זיתים כל אחד מאלו המלאכות לא נאמר בהם שהן תולדות קוצר אבל הוא קוצר ממש כאשר לא נאמר במי ששחט כבש או שור שהוא תולדות השוחט או במי שבשל תבשיל מן התבשילין שהוא תולדות האופה אבל הוא אופה עצמו אבל התולדה שתקח ענין אותה המלאכה המנויה באבות בלבד ובאיזה מקום שתמצא אותו הענין הוא תולדה לאותו האב. המשל על זה אמרנו כי הטוחן הוא מאבות מלאכות וענין הטחינה הוא כתיתת החלק הגדול ועשייתו חלקים קטנים ולפיכך חתוך הירקות בשבת או נסירת עץ לקבל הנסורת שלו או טחינת שפיית חתיכת מתכת לקחת טחינתו או כריתת עצים לשריפה כל זה תולדות טוחן וכמו כן ענין הבשול הוא רפיון העצמים הקשים ולפיכך כל מי שיתיך דבר מן המתכות או יחם אותם הוא תולדות אופה אע"פ שאינו מדליק אש ואינו מבעיר אותה אלא שנותן ההתכה באש בוער עד שתתחמם. ועל זה הדרך תקח הסברא כי ענין האריגה קבוץ החלקים הנפרדים ודבוקם והכנסת קצתם בקצתם: וענין העבוד חזוק הדברים הרפים כדי שלא יפסדו במהרה. והבן זה הענין ושמרהו וזכור אותו תמיד כשתראה מלאכה מן המלאכות תעיין תולדות איזה אב היא ולא יתערב עליך המעשה שהוא אב מן האבות עם התולדה כאשר בארתי לך: ואמרם המולחו והמעבדו אינם שתי מלאכות כי מליחת העור הוא מין ממיני העבוד וזכר אותו ללמדך כי המליחה עבוד. והשלים מנין התשעה ושלשים במלאכת השרטוט ופשע התנא בזכירתה בשעת הכתיבה ושם אותה מעניני הכותב: ואמרם ארבעים חסר אחת ואחר כך מנאם להשמיענו כי מי שעשה אותם כלן בשגגה אחת בהעלם אחד חייב על כל אחת ואחת ובתנאי שתהיה השגגה במלאכה כמו שבארנו בתחלת הפרק וכאילו אמר כי אלו המלאכת השוגג בהן כלן בהעלם אחד יביא ארבעים חטאות חסר אחת: ואמרו אחר שמנאם אלו אבות מלאכות לפרש שאינו חייב בשתי חטאות אלא על שתים מאלו המנויות אבל כשעשה אב ותולדתו אינו חייב אלא אחת וכמו כן כשעשה תולדות הרבה אלא שהן כולן תולדות אב אחד אינו חייב אלא חטאת אחת. ומה שאמר וכפל ארבעים חסר אחת לדחות דברי רבי יהודה שהוא מונה שובט ומדקדק מאבות מלאכות: ושובט הוא המכה בשבט או בקנה על השתי כשימשך על מנוד האורגים כדי להפריד החוטין: ומדקדק הוא המפריד החוטין בידו בשעת האריגה: וחכמים אומרים כי אלו המלאכות ודומיהם הם כולם תולדות מיסך ואורג כאשר בארנו קודם לכן. וכל אלו האבות שמנה מפני זה קראם אבות כמו שהיה שימושן במעשה המשכן שזכר אותן הכתוב בשם מלאכה וכל הדבר שנתלה או הדומה באחת מהן יקרא תולדה כמו שחלקנו: 
+
+Mishnah 3
+
+<b>ועוד כלל אחר אמרו כל הכשר להצניע ומצניעין כו':  </b>כשר להצניעו כלומר ראוי להצניעו ולשמרו ויש בו תועלת ולא יפסד כשישאר: ומצניעין כמוהו ר"ל כי מנהג בני אדם להצניען כי יש דברים אילו היו מצניעין אותן היו נשמרין ולא היו נפסדין אבל אין מצניעין אותן ואין משמרים אותן מרוב מציאותם באותו המקום ופחיתותן שם וכאשר יכלול זה הדבר אלו השני ענינין כל מי שהוציא מאותן הדברים והסחורות בשבת השעור שנבאר חייב ואם אותו הדבר חסר אלו שני דברים שלא יהיה ראוי להצניעו ושאין מצניעין אותו בני אדם ובא זה והצניעו אותו שהצניעו בלבד הוא חייב על הוצאתו ושאר בני אדם פטורין: 
+
+Mishnah 4
+
+<b>המוציא תבן כמלא פי פרה כו':  </b><b>המוציא אוכלים כגרוגרות חייב כו':  </b>עצה הוא תבן הקטנית כגון הפול והאפונים והתורמסין ודומיהן מן הזרעים: קליפיהן קליפה העליונה הדומה לעור הבהמה: גרעיניהן הם הגרעינין הקשין שהן בתוך הפרי: עוקצין הן אותן העוקצין שהפרי תלוי בהן באילניהן כגון עוקצי התאנים והענבים והאפרסקים והאתרוגים וזולתם: וסובין הוא הסובין שלהן והוא הקמח הבינוני: ומורסן הוא המורסן שלהן והיא הקליפה העליונה העבה היוצאה בנפה תחלה וכאשר אמר כי האוכלים כלם מצטרפין קצתם אל קצתם ושיעורם להוצאת שבת כגרוגרת והיא תאנה אחת בינוני. ומן המאכלים מהן שיש להן קליפה ומהן שיש להן גרעינין ועוקצין וסובין והודיעם כי לא יחשב דבר מאלו הדברים עם האוכל ומה שמשערין כגרוגרת הוא מן האוכל הברור המבורר מכל מיני אלו הפסולת כולם: ואמר רבי יהודה כי העדשים בלבד משערין אותן בקליפה הדקה שעליהם לפי שהוא מתבשל שלם בקליפתן ויאכל עמו וכמו כן סברתו בפולין הרטובים לפי שהוא נאכל בקליפתו הסמוך אל האוכל. ואין הלכה כרבי יהודה: 
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>המוציא יין כדי מזיגת הכוס כו':  </b>הכוס שרמז אליו בזה המקום הוא כוס של ברכה ושיעורו רביעית וכבר בארנו פעמים כי שיעור רביעית אצבעים על אצבעים על רום אצבעים וחצי אצבע וחומש אצבע וכל המדות בגודל שהוא הבוהן בלשון העברי והיו מוזגין יינם חלק אחד יין ושלשה חלקים מים א"כ יהיה מזיגת הכוס רובע רביעית היין שלהן. וגמיעה הוא כדי בליעה אחת אם הוא חלב בהמה טהורה שהוא ראוי לשתיה אבל חלב בהמה טמאה שעורו להוצאת שבת כדי לכחול עין אחת. וכתית הוא קצה המכה רוצה לומר פי המכה והקבוץ כתיתים וכבר קדם פירושו: ואמרו אבר קטן רוצה לומר אבר קטן של אדם בן יומו והאבר הקטן שבאדם הוא אצבע קטנה שברגל. לשוף את הקלורין שיעור שימס בו הסם לעין הנקרא בערבי שיאוף וזהו במימי היאור בלבד שהן יפין לעין אבל שאר המימות שיעורן כדי לרחוץ פנים של מדוכה: ושופכין הדברים הנשפכין כלם רוצה לומר הנגרים והם המשקין כלם. ואין הלכה כרבי שמעון: 
+
+Mishnah 2
+
+<b>המוציא חבל כדי לעשות אוזן לקופה כו':  </b>גמי הוא הגומא ובעברי תיבת גומא. תלאי כמו בית יד שיתלה ממנו: ונפה ידועה. והיא דקות הנקבים: וכברה היא שנקביה רחבים יותר: וקשר מוכסין הוא הסימן שכותבין לוקחי המעשר ובעלי המכס להודיע כי זה פרע מה שנתחייב ושיעורן שתי אותיות וקורא אותן קשר כמו שקוראין אנשי דורנו הרשמים והצורות שמחשבין בהן הפנקסין עק"ר אלרומ"י בלשון ערבי ובלשון עברי קשר הרומיים: ונייר. ידוע: ונייר מחוק שטר של נייר שנתבטל ואין מוציאין בו חוב: ופלייטון מר דרור והוא המושק. ואין הלכה כרבי יהודה: 
+
+Mishnah 3
+
+<b>עור כדי לעשות בו קמיע כו':  </b>לעשות בו קמיע לכסות בו קמיע. וקלף ידוע ועל הקלף יכתבו התפילין וזה הלכה למשה מסיני ופרשיות תפילין ארבעה קדש לי והיה כי יביאך שמע והיה אם שמוע. וכבר זכרנו כי הדונג הוא השעוה: 
+
+Mishnah 4
+
+<b>דבק כדי ליתן בראש השבשבת כו':  </b>דבק הוא דבר עשוי בידי אדם כל הנוגע בו ידבק בו: ושבשבת הוא הגמי שבראשיה נותנין הדבק קושרין אותה בקנה ומכניסין אותה בקיני העופות ומוציאין האפרוחין: וחרסית טיט האדמה והוא ידוע אצל הרופאים: פי כור שפת הכור שמתיכין בו והוא שם עברי בחרתיך בכור עוני (ישעיהו מ״ח:י׳): פטפוט רגל הכור כי עושין לו רגלים כשהוא גדול ובמשנת כלים פטפוטי כירה: צורפי זהב ידוע והוא עברי ותתנהו לצורף (שופטים י״ז:ד׳). סובין ידוע וכן יעשו הצורפים ישליכו הסובין על פני הכור בעת ההתכה: וסיד הוא עברי ושדת אותם בשיד (דברים כ״ז:ד׳) והוא נעשה מאבנים שרופות והיה מנהגם למשוח בו הנערות על כל בשרם כמו מלבוש וכוונתם להביא להם הנדות ולמהר הבגרות ולהנעים בשר: כלכול הצדעים: ואנדיפי המצח. ואין הלכה כר' יהודה ולא כר' נחמיה: 
+
+Mishnah 5
+
+<b>אדמה כחותם המרצופים דברי ר' עקיבא כו':  </b>אדמה טיט אדום יעשו ממנו חותמות על השקין שמשימין בהם הסוחרים ממונם הנקראים מרצופין וכמו כן יעשו מהן חותמות על הכתבים: וקלח ענינו שרש: וכרישה כרתי ובעברי חציר ואת החציר (במדבר יא). וחול גס החול העבה: עבה שיהיה עצם הקנה עב עד שלא יהיה ראוי לכתיבה: ואמרו קלה רוצה לומר ממהרת להתבשל והיא ביצת התרנגולת: ופירוש טרופה מעורבת רוצה לומר שמערבין אותה בשמן ומנענעין אותה היטב ומפני זה היא ממהרת להתבשל ואל תדמה כי מכלל השעור הוא מה שיחם בו כלי הבשול כמו המרחשת או המחבת כי אינו אלא שיעור מה שקולין מביצת התרנגול שיעור גרוגרת והוא אמרם כגרוגרת מביצה קלה ותהיה האלפס הוחמה כבר חמום בינוני. ואין הלכה כרבי עקיבא: 
+
+Mishnah 6
+
+<b>עצם כדי לעשות תרווד כו':  </b>תרווד כף הרופאים קטן ועוד קוראים אותו תרוור והרבה עושין אותו אצלנו: וחף שן משיני מפתח העץ: וכרכר ידוע ובלע"ז טורטי"ר והוא הכישור: 
+
+Mishnah 7
+
+<b>חרס כדי ליתן בין פצים לחברו דברי ר' יהודה כו':  </b>פצים חצי לבנה כשיש חלל בין חצאי לבנה וימלאו אותו החלל בחרסים ואבנים דקות והלכה כר' יוסי: 
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>אמר ר' עקיבא מנין לע"ז שמטמאה במשא כו':  </b>טומאת משא היא כי מי שנושא דבר שהוא מטמא במשא אפי' שלא נגע בו אלא שיהיה בינו לבינו דבר מבדיל כיון שהיה כובד אותו הדבר הטמא עליו טמאו ובתחלת סדר טהרות יבאר הדברים המטמאין במשא ומה שאינן מטמאין ושם נזכיר הראיות כלם ורבי עקיבא סובר כי מי שנושא עבודה זרה נטמא ואפי' היתה בקופה וכיוצא בה וחכמים אומרים אינה מטמאה אלא במגע והנוגע בה בעצמו הוא נטמא והראיה שהביא רבי עקיבא שהיא מטמאה במשא מאותה ראיה עצמה אמרו חכמים שהיא לא תטמא לאברים והוא אמרם אקשייה רחמנא לנדה שאינה מטמאה אברים וכמו שיד הנדה ורגלה כשהן קטועין אינן מטמאין משום נדה כמו כן חלק מצורת עבודה זרה אינה מטמאה אלא כולה היא המטמאה במגע כשרץ שאינו מטמא אלא במגע כאשר נבאר בתחלת הלכות טהרות והמשילה הכתוב לשרץ באמרו שקץ תשקצנו ותעב תתעבנו כי חרם הוא (דברים ז׳:כ״ו) וטעם מה שהלכו חכמים בטומאת עבודה זרה לקולא לפי שהיא מדרבנן והעיקר אצלנו כי כל מה שהוא מדרבנן ונוכל להקל או להחמיר שנלך בה להקל והלכה כחכמים: 
+
+Mishnah 2
+
+<b>מנין לספינה שהיא טהורה כו':  </b><b>מנין לערוגה שהיא ו' על ו' טפחים כו':  </b>ראייתו מאמרו בלב ים שהיא כמו הים וכאשר הים אינו מטמא כמו כן כל מה שבתוכו אינו מטמא ואפי' היתה ספינה של חרס ואפי' טעונה ביבשה והורידוה לים: וערוגה ששה על ששה טפחים כבר בארנוהו בפרק שלישי מכלאים ואני אזכיר לך ממנו בכאן מעט מזער כפי דרכנו זה והוא כי אנחנו צריכים שיהיה בין כל זריעה וזריעה ריחוק טפח ומחצה כדי שלא יתערבו משום כלאים אלא אם תהיה זוית בצד זוית או בצד צלע מקום זריעה שניה אז לא נצטרך להרחיק ביניהן כי הגבלת הזוית יראה הבדלתם וכבר ציירנו בכלאים צורות הרבה ואני אצייר לך בכאן אחת כדי שיתבאר ענין זאת ההלכה <img 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"> ואיך יזרע אדם חמשה זרעים וראייתו ממלת זרועיה שהיא מורה על הרבוי ואינו ראיה אלא היא אסמכתא חלושה כמו סימן וכשתרצה לדעת דיני ערוגה תעיין דברינו בחמישי [<small>צ"ל</small> בשלישי] בכלאים והוא כולו דבר אמת ואינו לרבי עקיבא בלבד: 
+
+Mishnah 3
+
+<b>מנין לפולטת שכבת זרע ביום השלישי כו':  </b>ממה שהזהיר על משכב האשה קודם מתן תורה בשלשה ימים ראיה כי כשיפול מן האשה שכבת זרע תוך שלשה ימים לבעילתה שהיא נטמאת באותה שכבת זרע ואם הפילה השכבת זרע אחר שלשה ימים הרי היא טהורה לפי שאותה שכבת זרע כבר נפסדה ולא תטמא בה ופסק ההלכה כי פולטת בשלישי טהורה ועוד נבאר זה בפרק שמיני ממקואות: ומאמרן בהיותם כואבים ראיה כי היום השלישי קשה למהול כי הלחות ניגרות ויורדות ומתהוה מהם חבורה וירבו המכאובות ומפני זה התירו לרחצו במים חמים בשבת ואפילו הוחמו בשבת לפי שהוא סכנת נפשות: וצורת תכונת המעשה בשעיר המשתלח עוד אבאר אותו בפרק ששי ממסכת יומא: 
+
+Mishnah 4
+
+<b>מנין לסיכה שהיא כשתיה ביוה"כ כו':  </b>אין רוצה באמרו כשתיה שיהיה חייב עליה כרת כמו שהוא חייב על השתיה אבל הכוונה שהוא אסור כמו השתיה ויתחייב עליה מלקות כמו שנבאר במסכת יומא: 
+
+Mishnah 5
+
+<b>המוציא עצים כדי לבשל ביצה קלה כו':  </b>כבר בארנו כי ביצה קלה היא ביצת תרנגולת ותבלין בשמים כמו הפלפלין והזנגביל ובלנגאן וקדה ודומיהן וכולן מצטרפין זה עם זה לפי שפעולתן אחת: איסטיס ני"ל בלשון ערבי והוא דבר שצובעין בו כעין הרקיע. ופואה בערבי אלפו"ה והם שרשי עשב אדומים צובעין בהם אדום: סבכה כובע הראש שעושין כמין ציץ על המצח או על הראש: נתר ובורית וקומניאה ואשלג כלם דברים הרוחצים בחוזק ומלבנים ושמותם בערב ידוע: כתם הוא כתם הדם הנמצא בבגד והוא בספק אם הוא דם נדה או לא ורוחצים אותה בשבעה דברים ממרקין ומלבנים ומכללם אלו הארבעה כאשר נבאר בנדה. ואין הלכה כרבי יהודה: 
+
+Mishnah 6
+
+<b>פלפלת כל שהוא ועטרן כל שהוא כו':  </b>עטרן ידוע ובלשון ערבי קטרא"ן: ומיני מתכות הם כלי מתכות ששוחקין בהם הבשמים לפי שהם דברים קשים וחזקים ואפילו דבר קטן מהם הוא ראוי שיעשה ממנו דרבן ודומה לו: ומקק הוא הדבר הכלה שנתעפש ולא נשאר בו אלא רושם והוא מלה עברית אתם ימקו (ויקרא כ״ו:ל״ט) ורבי יהודה אומר מאחר שהמעט ממשמשי ע"ז חוששין לו וראוי להסירו הרי הוא חייב כשהוציא מהם כל שהוא לפי שהוא חשוב. ואין הלכה כרבי יהודה: 
+
+Mishnah 7
+
+<b>המוציא קופת הרוכלין כו':  </b>רוכלין הבשמים: זרעוני גינה הם הזרעים שאינם ראויים לאכילה כמו זרע המלפפונות והבצלים והלפתות ודומיהם ומי שהוציא מאחד מאלו קרוב לגרוגרת הוא חייב ורבי יהודה בן בתירא חולק על זה ואומר שאפילו לא הוציא מאלו הזרעים אלא חמשה גרגרים בלבד או יותר על זה שהוא חייב ונסתלקו דברי רבי יהודה בן בתירא ואחר כן התחיל מאמר שני והוא דברי הכל ואמר כי מי שהוציא מזרע הקשואים או הדלועין או הפול המצרי שני גרגרים שהוא חייב: וענין אמרו חגב חי כל שהוא רוצה לומר אפילו היה קטן ביותר. ואין הלכה כרבי יהודה בן בתירא ולא כרבי יהודה: 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>המצניע לזרע ולדוגמא ולרפואה כו':  </b>שיעור זאת המשנה הוא זה המצניע קודם השבת לזרע ולדוגמא ולרפואה ושכח למה הצניעו והוציאו בשבת סתם חייב עליו בכל שהוא שעל דעת הראשונה הוציאו וכאשר נשלמה כוונתו והוציא אותו דבר שהצניע לאותה הסיבה או סתם כאשר פרשתי פעמים אז שלמה מחשבתו ואחר כן כשהוציאו אם הכניסו אחר כן היה יחוס אותו דבר לו כיחוסו לשאר בני אדם ומפני זה כשחזר והכניסו אינו חייב אלא כשיעורו וכבר קדם זכר השיעורין כלם. ופירוש דוגמא משל ודמיון רוצה לומר שהצניע אותו דבר להראותו לעיון: 
+
+Mishnah 2
+
+<b>המוציא אוכלין ונתנן על האסקופה כו':  </b>אסקופה נקראת המשקוף התחתון ממשקופי הבתים והדיורין וזולתם כמו שקוראין המשקוף העליון משקוף ואסקופה החיצונה היא אצטבא והיא לפני משקוף פתחי הבתים ונקראת חיצונה לפי שהיא לצד רשות הרבים וזאת האסקופה שמדבר בה בזאת ההלכה היא כרמלית וכבר קדמו (מצרי) [מגדרי] הכרמלית ודיניה בתחלת זאת המסכתא ופי' בבת אחת בפעם אחת לפי שאינה נקראת מלאכה אלא העתקת דבר מרה"ר לרה"י או מרשות היחיד לרשה"ר אם לא יהיה ביניהם רשות אחרת כאשר נתננו העיקר בתחלת דברינו בזאת המסכתא: 
+
+Mishnah 3
+
+<b>המוציא בין בימינו בין בשמאלו כו':  </b>הוצאת בני קהת לארון היתה בכתף וקראה השם יתברך עבודה שנאמר (במדבר ז׳:ט׳) כי עבודת הקדש עליהם בכתף ישאו: לאחר ידו פירוש ע"ג ידו: מרפקו כך נקרא בערבי מרפק והוא הפרק האמצעי מן הזרוע. אפונדתו הוא בגד הזיעה והוא בגד צר ילבש אותו האדם דבק לבשרו ובו מקומות תפורים חלולים כמו חריטין ומצניע שם האדם מה שהוא רוצה ולובש עליו בגדו הנקרא חלוק וכאשר יהפך אפונדתו מלמטה למעלה ישוב פתיחת אותן החריטין למטה ויפול מה שבתוכם מדבר שיש לו כובד בלי ספק. שפת חלוקו שפת בגדו התחתונה: 
+
+Mishnah 4
+
+<b>המתכוין להוציא לפניו ובא לו לאחריו פטור כו':  </b>סינר חגור וכאשר תתלה דבר בסינר שלה בין מלפניה בין מלאחריה חייבת לפי שהוא סובב כלומר חוזר: ומקבלי פתקין הם הלוקחים הכתבים והאגרות רוצה לומר שלוחי המלך הרגלים כלומר הרצים כי נותנין אלו הפתקין בעצים חלולים בצורת קנה חלול ותולין אותן בצואריהן: רבי יהודה אומר כי זה הקנה החלול הוא סובב בצוארו וחוזר מצד אל צד כלומר לפניו ולאחריו. ואין הלכה כר' יהודה: 
+
+Mishnah 5
+
+<b>המוציא ככר לרשות הרבים חייב כו':  </b>השמיעך בזו ההלכה העיקר שהקדמנו בראש פ' א' מזאת המסכתא והוא כי המלאכה כששנים גומרין אותה שהן פטורין העושה את כלה ולא העושה מקצתה ורבי שמעון אמר אפילו לא יכול אחד להוציאו והוציאוהו שנים פטורין. ואין הלכה כרבי שמעון: 
+<b>המוציא אוכלין פחות מכשיעור בכלי כו':  </b>העיקר אצלנו כי כזית מן המת ומן הנבלה וכעדשה מן השרץ המטמא כפי טומאת מינו ופחות מזה השיעור אינו מטמא ועוד יתבארו עקרים אלו במקומם וטעם ר"ש כי הוא רואה כי אין כוונת המוציא דבר מן הדברים האחרים ככוונת המוציא אלו הנזכרים אבל כוונתו הסרת הטומאה אם כן תהיה הוצאתו מלאכה שאינה צריכה לגופה שהוא פטור עליה וחכמים רואין כי אין הפרש בין המוציא דבר מאלו הטומאות ובין המוציא דבר אחר. ודע כי העיקר אצלנו החי נושא את עצמו ולפיכך המוציא אדם חי אינו משאוי אבל אם היה כפות הוא משאוי לדברי הכל אבל בהמה חיה ועוף אע"פ שהם חיים משאוי הם לדעת חכמים. ואין הלכה כרבי שמעון: 
+
+Mishnah 6
+
+<b>הנוטל צפרניו זו בזו או בשיניו כו':  </b><b>התולש מעציץ נקוב חייב כו':  </b>וכן שערו וכן שפמו וכן זקנו רוצה לומר מי שנטל אלו בידו מעצמו כמו צפרניו בזה הוא המחלוקת שזכר אבל מי שנטל אחת מהם במספרים ודומה לו מכלי הגלוח כיון שנטל שתי שערות יתחייב לו לדברי הכל וכמו כן אם עשה בזה לאדם אחר אפילו ביד שהוא חייב ודע כי שער הראש כשנפסק או נתלש רובו ונשאר תלוי מן הראש ומצער אותו מותר לו לכרתו בידו בשבת: וגודלת היא האשה היודעת לגדל השער ולעשותו עבות: ופוקסת היא הנותנת שער על הצדעים והוא ממין גדילת השער: וכוחלת היא הנותנת בעין כחל: ור"א אומר כי כל אלו תולדות כי גודלת תולדות בונה וכוחלת תולדת כותב [<small>במסקנא צ"ה ע"א מסיק הש"ס דלאו משום כותבת אלא כוחלת משום צובעת ועי' תוי"ט</small>]: וחכמים אומרים כי ענין גדלת השער אינו ענין בנין וענין הכוחל אינו ענין הכתיבה: והעיקר אצלנו עציץ נקוב הרי הוא כארץ ושיעור הנקב כדי שורש קטן וכבר בארנו זה בפרק חמישי ממסכת דמאי ורבי שמעון אינו סובר שיהיה כארץ לענין שיתחייב סקילה: ואין הלכה כרבי שמעון והלכה כחכמים: 
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>הזורק מרשות היחיד לרשות הרבים כו':  </b>דע כי רשות הרבים מגיע עד עשרה טפחים ולמעלה מעשרה טפחים ברשות הרבים הוא מקום פטור והמחלוקת ביניהם הוא כי הזורק דבר מרשות היחיד לרשות היחיד ועבר על רשות הרבים רבי עקיבא אומר כי אם עבר אותו החפץ שזרק על אויר רשות הרבים בתוך עשרה שהוא כאילו נח ורבנן אינן אומרים כן אבל אם זרק למעלה מעשרה אפילו רבי עקיבא פוטר והלכה כחכמים: 
+
+Mishnah 2
+
+<b>כיצד שתי גזוזטראות זו כנגד זו בר"ה כו':  </b><b>חוליות הבור והסלע שהן גבוהים י' כו':  </b>גזוזטראות כצוצריות והוא בנין מעצים יוצא מן הכותל ולחוץ בעליות על רשות הרבים ועושין אותו כדי להרחיב העליה יהיו אותן הגזוזטראות רשות היחיד גמורה וכבר הקדמנו זכירת מצריה וכשהיתה אותה הגזוזטרא יוצאה לרשות הרבים מזה הצד וגזוזטרא אחרת מצד אחר יהיה רשות הרבים באמצע ורשות היחיד מכאן ורשות היחיד מכאן. בדיוטא אחת שיהיו שתיהם בשוה בעליה אחת האחת נמשכת אחר חברתה ורשות הרבים ביניהם כזאת הצורה <img src="data:image/png;base64,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"> המושיט חייב כי כן היתה עבודת הלוים כאשר יתבאר והזורק פטור כמו שאמרו חכמים כי זורק מרשות היחיד לרשות היחיד ורשות הרבים באמצע פטור והדין היה כמו כן במושיט לולי שהיא עבודה נשתמשו בה במשכן וכל המלאכות ממשכן גמרינן להו ודע כי אמרם המושיט חייב ואפילו למעלה מי' לפי שהלוים למעלה מי' היו מושיטין ואחר כן חזר לבאר איך היתה עבודת הלוים ואמרו שתי עגלות זא"ז מושיטין את הקרשים מזו לזו כי העגלות היו נושאין עליהם הקרשים על זאת הצורה <img src="data:image/png;base64,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"> וכל אחת מאלו העגלות היה רשות היחיד: חולית הבור הוא הרפש והטיט הנמצא בקרקעיתו והודיענו כי כשיש בעומק הבור עם החוליא עשרה טפחים יצטרף הבור עם החוליא להשלים עשרה טפחים: ואמרם הנוטל מהם ונותן שיטול מהם ויתן ברשות הרבים והנותן עליהם שיטול מרשות הרבים ויניח עליהם [כפי] העקרים שבארנו בתחלת זאת המסכתא: 
+
+Mishnah 3
+
+<b>הזורק ד' אמות בכותל למעלה מי' טפחים כו':  </b><b>זרק לתוך ד' אמות ונתגלגל חוץ לד' אמות כו':  </b>כבר בארנו בתחלת זה הפרק כי למעלה מי' טפחים ברשות הרבים מקום פטור הוא וכן למטה מעשרה בארץ והעיקר אצלנו כי המעביר ארבע אמות ברשות הרבים חייב: ואמרו כזורק בארץ רוצה לומר שהוא חייב ובתנאי שיהיה אותו הדבר שזרק נדבק בכותל כמו הטיט השמן או הבצק ודומה לו אז נמדוד מן המקום שהוא עומד בו (בעמידה) ברשות הרבים לאותו דבר שדבק בכותל אחר שנדמה קו בכותל ישר שיצא מן המקום שזרק ממנו מרשות הרבים לאותו הדבר הדבק ואם יהיה באותו קו ד' אמות וגובה אותו הדבר הדבק בכותל י"ט או פחות אז יהיה חייב לפי שזרק מתחלת ד' לסוף ד' ברשות הרבים ואמרו פטור באותו שזרק לתוך ד"א ונתגלגל חוץ לד"א מבואר ביותר לפי שהוא לא נתכוון לזריקה של איסור ואמרו בהפך זה חייב בתנאי שינוח חוץ לד"א ואפילו זמן מועט אבל אם לא נח כלל פטור: 
+
+Mishnah 4
+
+<b>הזורק בים ד' אמות פטור אם היה רקק מים כו':  </b>הים היא כרמלית: ופירוש רקק מים אמת המים. וענין אמרו רשות הרבים מהלכת בו בתוכו שיהיו בני אדם מהלכין בו וכשיהיה בגובה אותו רקק עשרה טפחים או יותר אינה נחשבת מרשות הרבים לפי שהיא חולקת רשות לעצמה כמו שנתבאר פעמים ומה שכפל מהלכת בו פעמים ללמדך אפילו שמהלכין בו רבים בדוחק ועמל כי העיקר אצלנו הלוך ע"י הדחק שמיה הלוך ומה שכפל רקק מים ב' פעמים ללמדך אפי' היה רחבו ד' אמות כיון שיש בגבהו פחות מי"ט רה"ר נחשב אותו כיון שמהלכין בו רבים וכשיהיה בגובה זה הרקק י' טפחים אפילו היה ברחבו פחות מד' טפחים שבני אדם יכולין לעברו במהירות לא יחשב כרשות הרבים והשוה בזה ימות החמה וימות הגשמים: 
+
+Mishnah 5
+
+<b>הזורק מן הים ליבשה ומן היבשה לים כו':  </b>כבר בארנו כי הים כרמלית: ואמרו קשורות מטלטלין מזו לזו אחר עשיית הערוב לפי שהן כמו שתי חצרות: ומוקפות הוא שיקיף ביניהם כלומר מחיצה מיריעות וכיוצא בהם: 
+
+Mishnah 6
+
+<b>הזורק ונזכר לאחר שיצתה מידו קלטה אחר כו':  </b>כשתדקדק לשון זאת המשנה תמצא בה קושיא והוא כי הוא אמר כשנזכר שהוא אסור ואחר כן קלטו אחר לאותו דבר שזרק שהוא פטור ואם לא קלטו אחר אלא שנפל לארץ יהיה חייב וזה אחר שנזכר ואחר כן אמר כל חייבי חטאות אינן חייבין עד שתהא תחלתן וסופן שגגה ושערוה בגמרא כך הזורק ונזכר לאחר שיצאת מידו או שלא נזכר וקלטה אחר או קלטה כלב או נשרפה פטור הא נחה חייב חטאת במה דברים אמורים כשחזר ושכח אבל לא חזר ושכח פטור שכל חייבי חטאות אינן חייבין עד שתהא תחלתן וסופן שגגה: 
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>הבונה כמה יבנה ויהא חייב כו':  </b>מסתת הוא החרש המישר המלאכה והמחליק אותה בכלי הידוע אצלנו וזאת המלאכה היא תולדת המכה בפטיש: ומעצד כלי אומנות ידוע חרש ברזל: וקודח הנוקב והיא תולדת המכה בפטיש: ורבן שמעון בן גמליאל סובר כי המכה בקורנס על הסדן אף על פי שלא הכה על שום דבר מהדברים שהוא רוצה לרקען או להחליקן שהוא חייב ובתנאי שתהיה ההכאה בשעת מלאכה לפי שכך עושין הנפחין והם חרשי הברזל פעמים רבות יכו על הברזל הכאות הרבה ועל הסדן הכאה או שתים כאילו אותה ההכאה מתקנת אותן ההכאות כולן ואין הלכה כמותו: 
+
+Mishnah 2
+
+<b>החורש כל שהוא המנכש והמקרסם והמזרד כו'  </b>מנכש הוא החופר סביב בעקרי הגפנים והצמחים והוא ממלאכות העבודה והיא והחרישה שוה: מקרסם הוא הקוטע ירקות הכורת מהם מה שעלה על פני הארץ: ומזרד הכורת ענפי האילנות. וזה המקרסם והמזרד כשהוא מתכוין לתועלתו במה שכרת הוא מאבות מלאכות הקוצר ואם נתכוין לתקן הצמח כדי שירבו ויגדלו כאשר יעשו בזמורות הגפנים הוא זורע. וענין אמרו לתקן. לתקן הארץ לחרישה ואם היתה כוונתו בלקיטת העצים לשורפן או באסיפת העשבים לגדשן ולהאכילן לבהמתו נקרא מעמר: 
+
+Mishnah 3
+
+<b>הכותב שתי אותיות בין בימינו בין בשמאלו כו':  </b>אמרם בין בימינו בין בשמאלו רוצה לומר מי שהוא משתמש בשתי ידיו והם קורין אותו שולט בשתי ידיו אבל שאר בני אדם אינה נקראת כתיבה אלא כתיבת ימין אבל כתיבת שמאל אינו אלא רושם לא כותב: סמניות הוא לשון רבים של סימן והם סימנים כמו שכותבין בני אדם א' שיורה על אחד וב' שיורה על שנים בכל לשון ובכל כתיבה ורבי יוסי אומר כי כותב שתי אותיות אינו חייב משום כותב אלא משום רושם ורושם אצלנו מאבות מלאכות כיון שהיה במשכן כי קרשי המשכן היו כ' מצד צפון וכ' מצד דרום וח' מצד מערב ותכלית מה שהיו מונין שם כ' והיו כותבים על הקרש הראשון בצדו האחד א' ועל הקרש השני ב' וכך היו עושין עד הקרש האחרון שהיו כותבין עליו כ' וכיון שכן הוא כמו שאמרנו מי שכתב בקרש אחד י"א והם שתי אותיות וככה עד הי"ט חייב משום רושם ותועלת היותו משום כותב או משום רושם כי לדעת האומר משום כותב יתחייב על ב' אותיות כשכתב כתיבה בשבת בשוגג ואחר כן כתב ב' אותיות בהעלם אחת אינו חייב אלא חטאת אחת לפי שהיא מלאכה אחת והאומר משום רושם מונה רושם מאבות מלאכות יתחייב שתים: ופירוש בן זוגו חבירו רוצה לומר שהוא בצדו בסדר ואמר ר' יהודה אם נתכוון לכתוב שמעון כיון שכתב (שמ) [שם] חייב לפי שגמר שם ואף על פי שמ"ם שם סתומה וזאת פתוחה לא נחוש אלא הלשון וזה הדבר אמת לפי שלא נחוש לכוונתו אלא בגמר מלאכה הראויה אילו נתכוין לארוג בגד מכ' אמה בשבת שלא יהיה חייב עד שיגמור הכ' אמה ויארוג כל השבת ויהיה פטור זה שקר אלא משעה שיארוג שני חוטים יתחייב אע"פ שכונתו להשלים אריגת הבגד ובזה תדון בכל המלאכות. ואין הלכה כרבי יוסי: 
+
+Mishnah 4
+
+<b>הכותב שתי אותיות בהעלם אחד כו':  </b>דיו ידוע כותב על הספר בדיו (ירמיהו ל״ו:י״ח): וסם שם העקר איזה עיקר יהיה ורצונו בכאן עיקר צובע: סיקרא גם כן ידוע והוא כמו אבן שצובע צבע אדום: קומוס מין עפר וצבעו שחור ובערבי אלזא"ג: קנקנתום ממין הקומוס וכן נקרא בערבי קלקנתום: כל דבר שהוא רושם רוצה לומר שיתקיים רשומו: פנקס ספר רוצה לומר חשבון הסופרים: נהגין נקראין מן והגית בו (יהושע א) רוצה לומר שתהיה האות כנגד האות השניה: ואמרי מסרט על בשרו הוא שיכתוב בסריטה על שטח בשרו ואפי' הוציא דם אינו חייב חטאת לדעת רבי יהושע לפי שאין דרך כתיבה בכך והלכה כרבי יהושע: 
+
+Mishnah 5
+
+<b>כתב במשקין במי פירות באבק דרכים כו':  </b>אחד בארץ ואחד בקורה רוצה לומר כתב אות אחת בארץ ואחת בקורה: ונוטריקון הוא שיכתוב אות אחת מראש המלה ויובן מאותו אות כל המלה כמו שיכתוב ק' וינקוד עליה ויהיה רמז על קרבן או יכתוב מ' ויהיה רמז על מעשר ויובן ממנו זה כפי מה שהסכימו אנשי נוף אחד או אנשי מדינה אחת רבי יהושע בן בתירא אמר כיון שהכל מבינים מאותה אות המלה כולה כאילו כתב אותיות הרבה והלכה כחכמים: 
+
+Mishnah 6
+
+<b>הכותב שתי אותיות בשתי העלמות כו':  </b>הכוונה בזאת ההלכה כי העושה קצת מן המלאכה בשעה אחת מיום השבת ולא גמר אותה וגמרה בשעה אחרת והוא שוגג בשתי שעות אלא שנזכר בין שתי השעות כי אותה הקצת שעשה עבר ואחר כן שגג וגמר המלאכה ר"ג אומר אין ידיעה לחצי שיעור ואותה ידיעה הרי היא כאילו לא היתה ולא עשתה רושם כלל ובהעלם אחד עשה המלאכה כולה ולפיכך הוא חייב חטאת וחכמים אומרים יש ידיעה לחצי שיעור ונבדל קצת המלאכה מן הקצת בידיעה ולפיכך הוא פטור מן הקרבן אבל הוא חייב מכת מרדות על חצי שיעור כאשר בארנו כי אמרו פטור זו היא כוונתו במה דברים אמורים כשעשה חצי שיעור במזיד אבל אם היה שוגג אינו לוקה והלכה כחכמים: 
+
+Chapter 13
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר האורג שלשה חוטין כו':  </b>אחד על האריג הוא שארג אפילו חוט אחד על אותה מסכת הוא חייב לדברי רבי אליעזר והלכה כחכמים: 
+
+Mishnah 2
+
+<b>העושה שתי בתי נירין בנירין כו':  </b>נירין הניר וכבר פירשנו אותו בפרק השביעי: וקירוס יריעה ארוגה מן הסיב: נפה ידועה: וגם כך כברה. וזכר בכאן אלו הדברים על דרך נתינת השיעורים וזכרם בפרק כלל גדול על דרך מנין אבות מלאכות: 
+
+Mishnah 3
+
+<b>הקורע בהמתו ועל מתו וכל המקלקלין פטורין כו':  </b>מקלקל על מנת לתקן רוצה לומר כמי שהורס וכוונתו לבנות: ואמרו הקורע בחמתו או על מתו פטור כשאינו חייב לקרוע על אותו המת: ואמרו בחמתו פטור סברא דחויה היא והלכה הקורע בחמתו או על מת שחייב עליו קריעה חייב והטעם שיהיה הקורע בחמתו ועל מתו חייב מפני שדעתו מתישבת וחמומו מתפשר לאותו הקרע והוא דומה למתקן: 
+
+Mishnah 4
+
+<b>שיעור המלבן והמנפץ והצובע והטוה כו':  </b>רוחב הסיט שתות הזרת והוא השיעור הקרוב לדעתי שראיתי בפירוש הסיט והוא הנכון אצלי כאשר בארתי בפרק ג' ממסכת ערלה ויהיה רוחב הסיט כפול שליש הזרת וראיתי לגאון שהוא בין הגודל והאצבע כשיפתח ידו כל מה שיוכל האדם וכשילבן אדם מן הצמר וינפץ ממנו או יצבע ממנו שיעור שיטוה ממנו חוט ויהיה ארכו רחב הסיט כפול שהוא חייב והמובן לי מפירוש אלו המלות שפירשו הקדמונים כי מלא הסיט הוא שתות הזרת ומלא רחב הסיט [<small>צ"ל</small> כפול] הוא רחוק מה שיראה בין הגודל והאצבע: 
+
+Mishnah 5
+
+<b>רבי יהודה אומר הצד צפור למגדל וצבי לבית חייב כו':  </b>ביבר מקום שמכניסין בו העופות והבהמות והלכה כחכמים כאשר פירש ר"ש בן גמליאל: 
+
+Mishnah 6
+
+<b>צבי שנכנס לבית ונעל אחד בפניו חייב כו':  </b>טעם אמרם שניהם פטורין כבר קדם בתחלת המסכתא. ואין הלכה כרבי שמעון: 
+
+Mishnah 7
+
+<b>ישב האחד על הפתח ולא מילאהו כו':  </b>אמרם פטור בכאן הוא פטור ומותר: 
+
+Chapter 14
+
+
+
+Mishnah 1
+
+<b>שמנה שרצים האמורים בתורה הצדן כו':  </b>דע כי החובל והוא העושה חבורה אינו חייב אלא בשני תנאין האחד שיעשה חבורה בנפש חיה שיש לו עור ויצא ממנו דם או שיהיה הדם צרור תחת העור כמו שיארע מהכאות האבן וכיוצא בו והתנאי השני הוא שיתכוין באותה חבורה שיהנה באותו דם או באותו בשר לרפואה או להאכילה לבהמה אבל אם לא נתכוון אלא היזק הבהמה או לצערה הרי הוא מקלקל וכבר קדם באמרם כל המקלקלין פטורין וזה הוא ענין אמרם החובל בצריך לכלבו והמבעיר בצריך לאפרו אז יהיה חייב והשורף דבר מן הדברים ומתכוין לאפרו הוא מבעיר המנוי בכלל אבות מלאכות והחובל ונתכוון למה שאמרנו הוא תולדת דש לפי שהוא מפרק אותו דבר ומבדילו מחבורו ואמר בכאן כי אלו הח' מינין הנזכרים בתורה לענין הטומאה והן החולד והעכבר והצב למינהו והאנקה והכח והלטאה והחומט והתנשמת (ויקרא י״א:כ״ט-ל׳) הם כולם בעלי עור ולפיכך החובל בהם כמו שהתנינו יהיה חייב וזולתם מן השרצים והרמשים אין להם עור ולפיכך החובל בהם פטור לפי שהוא מתחדש וחוזר לקדמותו וכמו כן ההורגן פטור אלא הנולד מהם מזכר ומנקבה וכבר נתברר במלאכת הרפואות כי העור כשיחבול לא ישוב כמו שהיה לעולם ולפיכך הוא חייב על כל מה שיש לו עור: 
+
+Mishnah 2
+
+<b>אין עושין הילמי בשבת אבל עושה הוא כו':  </b>הילמי הוא המים והמלח ואין בין הילמי ובין מי המלח אלא שהילמי שיעור גדול ומי מלח שיעור קטן ורבי יוסי מחמיר ואוסר אפילו מי מלח ואינו מתיר אלא כשישפוך שמן על המלח או על המים ואין הלכה כרבי יוסי: 
+
+Mishnah 3
+
+<b>אין אוכלין אזוב יון בשבת לפי שאינו מאכל בריאים כו':  </b>אזוב יון הוא בערבי אחטוברו"ם: ויועזר הוא בערבי פורנ"ג וכיוצא בו: ואבוב רועה בערבי אצאלדע"י: ומה שאמרו כל האוכלין אוכל אדם לרפואה ענינו כי כל דבר שדרכו שאוכלין אותו הבריאים ויזונו בו שהוא מותר לאדם לאכלו על דרך רפואה כיון שהוא מזון אצל ב"א בכלל. ובארץ ישראל שני דקלים וביניהם מעין מים והשותה מהם ישלשל אותו וירפה בני מעים ואלו המים נקראים מי דקלים ואסור לאדם לשתות אספרגוס והוא סם משלשל בשבת כלל. וכוס העקרין הוא שיחברו העקרין בד בבד ודכין אותן ושותין אותן ביין ומי שהיא זבה ושותה מהם שלש כוסות תתרפא ותחיה מחליה וכששותה ממנו בעל הירקון באחד ממיני היין יתרפא ויהיה עקר ולא יוליד ולפיכך הוא נקרא כוס העיקרין: וירוקה שם החולי הנקרא ירקון ובערבי ירקא"ן ואותן העקרים הם זאג מאסכנדיא"ה ועשב סרו בערבי עשבה אלסדו"ר ופירושו עשבה שמחה וכרכום: 
+
+Mishnah 4
+
+<b>החושש בשניו לא יגמע בהן את החומץ כו':  </b>החושש בשיניו לחזק רפיון בשר השנים אסור לו לגמע החומץ ולזורקו מפיו אבל מותר לו לגמע ולבלוע והוא אמרם לא יגמע ויפלוט אבל מגמע ובולע וגמע כמו אגמע מגזרת הגמיאני נא (בראשית כ״ד:י״ז) והלכה כרבי שמעון וצריך שתהיה אותה המשיחה משתמשין בה בני אדם הרבה: 
+
+Chapter 15
+
+
+
+Mishnah 1
+
+<b>אלו קשרים שחייבין עליהן כו':  </b>העיקר שתסמוך עליו הוא זה כל קשר שהוא של קיימא חייבין עליו ושאינו של קיימא אין חייבין עליו: אבל אם היה הקשר בלולאות או בחבור קצוות ועניבתם בלבד הוא מותר לכתחלה ואם הוא קשר הוא פטור אבל אסור אם אינו של קיימא. ואין הלכה כרבי מאיר: 
+
+Mishnah 2
+
+<b>יש לך קשרים שאין חייבין עליהם כו':  </b><b>קושרין דלי בפסיקיא כו':  </b>זאת המשנה יש לה שיעור וזה אמרם יש קשר שאינו חייב על קשירתו כמו שהוא חייב על קשר הגמלים והספנים ולא זכר אותו הקשר והם הקשרים שקושרים כדי שיתקיימו זמן ידוע מן הזמן כמו שקושרין קשר במתג להנהיג בו הסוס ואחר כן מתיר אותו: וחזר ואמר כי יש שם קשרים הוא מותר לקשרן לכתחלה והתחיל לזכרן ואמר קושרת אשה מפתחי החלוק והם שפתי הבגד ואפילו יהיה לבגד שתי שפתות: וחוטי הסבכה הם חוטי הכובע שעל הראש: פסיקיא חתיכה של בגד וחבלי האורג מותר לקשור בהם הבהמה לד"ה כי כלי האורג כולם חבלים ועצים וקנים כולם מותר לטלטלן בשבת לפי שהם כשאר כל הכלים והלכה כרבי אליעזר. ואין הלכה כרבי מאיר שהתיר לקשור הדלי בחבל: 
+
+Mishnah 3
+
+<b>מקפלין את הכלים אפילו ד' וה' פעמים. כו':  </b>מקפלין בכאן רוצה לומר הבגדים שמנהג בני אדם לקפלן ולהצניען ואמרו בכאן כי זה הקפול יש לו ארבעה תנאים ואז יהיה מותר להתיר קפולו ואלו הן שיהיה המקפל אדם אחד ולא שיהיו המקפלים שנים ושיהיה המקופל בגד חדש ושלא יהיה צבוע אלא לבן ושלא יהיה אצלו בגד אחר להחליף משום כבוד שבת ולפיכך הוא מותר לקפלו ולהתיר קפולו כדי שיראה כי עתה הותר מקפולו. ומציעין הצעות בגדים על המטות לישן עליהם והרבה יש כמו מטה מוצעת והיא מלה עברית יצועי עלה (בראשית מ״ט:ד׳). ואין הלכה כרבי ישמעאל: 
+
+Chapter 16
+
+
+
+Mishnah 1
+
+<b>כל כתבי הקדש מצילין כו':  </b><b>מצילין תיק הספר עם הספר וכו':  </b>כתבי הקדש שקורין בהם הם הנביאים ושאינן קוראין בהם הם הכתובים ורוצה לומר שלא יקרא בהם כל אחד ואחד בביתו כדי שלא יבטל בה"מ ולא אסרו הקריאה בהם אלא בשעת המדרש בלבד. ומה שאמרו טעונין גניזה ר"ל בשאר ימים כשנקרעו או בלו אבל מפני הדליקה אין מצילין אותן אלא אם היו כתובים בכתב אשורית ובלשון עברית. ותיק כמו כיסוי של עץ וזה המבוי שקראו מפולש אינו מפולש מב' רוחות כי הוא רשות הרבים בלי ספר אבל רצה באמרו מפולש מצד אחד והוא שלא יהיה לו לחי ושאינו מפולש הוא השער שיש לו לחי כאשר התבאר בעירובין. ואין הלכה כבן בתירא: 
+
+Mishnah 2
+
+<b>מצילין מזון ג' סעודות הראוי לאדם לאדם כו':  </b>אדם חייב בשלש סעודות בשבת האחת לילי שבת והשני יום שבת שחרית והשלישי במנחה ועוד יתבאר כי זאת ההצלה אינה אלא לחצר המעורבת מה שחייבנו שלא נתיר לו להציל כל מה שיוכל דילמא אתי לכבויי לפי שהוא בהול על אבוד ממונו וכשנאמר לו אין מצילין אלא שלש סעודות יסכים על אבוד ממונו ולא יחוש לכבות האש. ואין הלכה כר' יוסי: 
+
+Mishnah 3
+
+<b>מצילין סל מלא ככרות ואע"פ שיש בו ק' סעודות כו':  </b>לפי שהסל כלי אחד התירו לו להוציאו כולו אע"פ שיש לו יותר ממזון שלש סעודות. ופירוש אם היו פקחין כאשר אגיד לך והוא כי כל מה שהצילו המצילים מן הדליקה הכל הוא להם מן הדין כי מהפקרא קא זכו אבל דבר באנשים חסידים [<small>צ"ל</small> יראי שמים] שאינם רוצים לקחת לעצמן דבר שאינו שלהם ואינם רוצים גם כן ליגע עצמם בחנם ע"כ אמר כי אם היו המצילים פקחין רוצה לומר מחודדין ידעו כי השכר שיקחו ממנו אחר השבת אינו שכר שבת ויהיה אסור אלא שכר עמלם ויהיה מותר. ואין הלכה כבן בתירא: 
+
+Mishnah 4
+
+<b>ולשם מוציא כל כלי תשמישו ולובש כו':  </b>הי"ח בגדים הן מנוים בגמרא מזאת המשנה והם בגד ישימו אותו על הראש ומצנפת ובגד יתכסה בו האדם בכניסתו לבית המרחץ וב' מנעלים ובגד הזיעה כלומר שהוא דבוק לבשרו של אדם וחלוק שעושה בו מלאכתו וחלוק אחר רחב שלובשין אותו על שני הבגדים ובתי שוקים לכסות השוקים ובתי ידים מלבישין אותן על הידים ומגיעין עד השחי כי ארצם היתה קרה והיו מכסין ידיהם תמיד וכסות אחר על השוקים ורדיד קטן יעטף בו ראשו וכתפיו וב' רדידים יתנגב בהם כשהוא רוחץ בבית המרחץ ובגד נכבד ילבש אותו על כל בגדיו ומפה ינגב בו ידיו בעת הנטילה ואזור. ואין הלכה כרבי יוסי: 
+
+Mishnah 5
+
+<b>רבי שמעון בן ננס אומר פורסין עור של גדי כו':  </b>שידה צורתה ידועה אצלינו והיא תיבה קטנה. וגם כן תיבה ידועה. ומגדל אוצר של עץ ידוע אצלנו ונקרא בערבי מנשא"ר: ואמרו מפני שהוא מחריך יודיעך תועלת פרישת עור של גדי כי הוא יתחרך ולא יתלהב וימנע האש מהגיע אל העץ ור' סבר גרם כבוי אסור אפי' בשעת נפילת האש. ואין הלכה כרבי יוסי: 
+
+Mishnah 6
+
+<b>נכרי שבא לכבות אין אומרים לו כבה ואל תכבה כו':  </b>זה מבואר: 
+
+Mishnah 7
+
+<b>כופין קערה על גבי הנר בשביל שלא תאחוז בקורה כו':  </b>העיקר אצלנו כי כל צואה או לכלוך תהיה בבית ישיבתו של אדם שמותר להוציאה בשבת לפי שהוא גרף של רעי כי הוא אצלנו מותר לטלטלו בשבת אבל כל מה שאמר בכאן בצואה של תרנגולים כשתהיה בבית הבשול והמלאכה יש לכוף עליה כלי במקומה גזירה שמא יכנס לשם קטן ויתלכלך בה ולפיכך קרא צואה של קטן כלומר שיצחק בה הקטן. ומן החיות המזיקות יש מהם שממיתות בהכרח כשנושכות את האדם כמו קצת מיני האפעה והנחשים וכלב שוטה אלו כולן מותרין להרגן בשבת כשיזדמן לו ואין בזה מחלוקת כלל וזולת אלו מבעלי הארס מאותן שהן נושכות ולפעמים ממיתות ולפעמים אין ממיתות אבל הם מצערות ומכאיבות ימים. אלו ודומיהם אם רדפו אחר האדם לנושכו מותר להרגן ואם אינם רודפות אחר האדם אלא עומדות במקומן יש לכוף עליהם כלי כדי שלא ישכו ואם רצה האדם לדרסן ולהרגן בעת ההליכה הרי זה מותר והצד נחש וכיוצא בו בשבת אם צד אותו כדי לצחק בו הרי זה אסור [<small>צ"ל</small> חייב]: 
+
+Mishnah 8
+
+<b>נכרי שהדליק את הנר משתמש לאורו ישראל כו':  </b>אילו השמיענו נר בלבד היינו אומרים נר לאחד נר למאה ולפיכך אם הדליק לעצמו משתמש אחריו ישראל אבל מים אפילו מלא לעצמו לא ישקה אחריו ישראל ואילו השמיענו מלא מים היינו אומרים בזה בלבד אם בשביל ישראל אסור כי נחוש שמא ירבה בשאיבת המים בשביל ישראל אבל נר אפי' הדליק בשביל ישראל ובשבילו מותר. ואמרו כבש מקום חלק שיורדין בו ואין מעלות כמו בסולם ולא זכר זה אלא להשמיענו מעשה ר"ג וזקנים ודע כי כשיהיה נכרי וישראל והוא יודעו ומכירו אסור לו להשקות בהמתו אחריו כי מפני הכרתו וידיעתו בו שמא הרבה בשאיבת המים בשבילו ובזה כל מה שאפשר להרבות ולהוסיף עליו יהיה אסור בו זה הענין: 
+
+Chapter 17
+
+
+
+Mishnah 1
+
+<b>כל הכלים ניטלין בשבת ודלתותיהם עמהן כו':  </b> אמרו אף על פי שנתפרקו בשבת שיעורו אע"פ שנתפרקו בחול ניטלין בשבת. ואינן דומין לדלתות הבית שאם נעקרו שאינן מטלטלין ואפי' נעקרו בשבת לפי שלא חשב לטלטלן ולהניען ולא נעשו לזה וזה הוא ענין אמרם לפי שאינו מן המוכן: 
+
+Mishnah 2
+
+<b>נוטל אדם קורנס לפצע בו את האגוזים כו':  </b> קורנס הפטיש. וקורדום הגרזן. מגרה המשור שמנסרין בו הנגרים העץ. מגריפה מגרפות יעים. רחת לוח יזרו בה החטה וצורתה ידועה. מזלג עץ ארוך וראשו האחד מתחלק לשלשה עצים כצורת אצבעות היד יבררו בו התבן מן הזרעים. כוש עץ ארוך דק שבו טוות הנשים והוא הפלך. כרכר הוא הכישור שנותנות בפלך בעת הטויה טורטי"ר בלע"ז. מחט של יד מחט התפירה. ומאמרם ליטול בו את הקוץ יש ראיה שמוציא מה שנכנס בבשר האדם מן הקוצין והברקנים בשבת וכמו כן מותר לסחוט החבורה כדי שתצא הלחה ממנה אבל לא להרחיב הפה. ומחט של סקאין הוא המחט הגדולה שתופרין בה יריעות השער והן הנקראין שקין:
+
+Mishnah 3
+
+<b>קנה של זיתים אם יש קשר בראשו מקבל טומאה כו':  </b>עושין מקל לחבוט בו את הזיתים ומהפכין בו הזיתים כשהן בגת ועושין בראשי קצת אותן המקלות כמו רמון עגול או קשר וכשמהפכין בו הזיתים ירימו המקל ויביטו באותו רמון אם יש בו שמנונית אם לא וידמה כלי קבול ולפיכך מטמא: 
+
+Mishnah 4
+
+<b>ר' יוסי אומר כל הכלים ניטלין חוץ מן המסר הגדול כו':  </b>מסר הגדול הוא המגרה הגדולה שבה מגררין העץ העבה. ויתד של מחרישה ידועה ואמרו לצורך ושלא לצורך רוצה בו בין לצורך גופו בין לצורך מקומו אפי' מחמה לצל וצריך שיהיו אותן הכלים ראויין להשתמש בהם בשבת כמו הסכינין והכסאות והקערות והם נקראים דבר שמלאכתן להיתר אבל הכלים שהן דבר שמלאכתן לאיסור כמו המדוכות והרחים מותר לטלטלן לצורך גופן ולצורך מקומן אבל לא מחמה לצל וזה הוא העיקר בטלטול שבת וזכור ואל תשכח. ואין הלכה כרבי נחמיה: 
+
+Mishnah 5
+
+<b>כל הכלים הניטלין בשבת שבריהן ניטלין עמהן כו':  </b>עריבה היא קערה. ומקפה תבשיל או מרק קופא והמחלוקת שביניהן הוא כשנשברו בשבת אבל אם נשברו מע"ש אפי' אינן עושין מעין מלאכתן: 
+
+Mishnah 6
+
+<b>האבן שבקירויה אם ממלאים בה ואינה נופלת כו':  </b>קירויה הוא כלי חרס ששואבין בו מים ותולים ממנו אבן כדי שיכבד וירד לתחתית המעין. טפיח קומקום קטן והטעם שבעבורו לא התירו לשאוב בשבת כשאינו מתוקן גזירה שמא יחתוך ממנו בידו בשבת ויתקנהו לשאוב: 
+
+Mishnah 7
+
+<b>פקק החלון ר"א אומר בזמן שהוא קשור ותלוי כו':  </b>פקק החלון הוא המפה שתולין כנגד החלונות כדי שיסתיר אורם ופירוש פקק המסגר כלומר הדבר שסוגרין בו. ומה שאמרו חכמים בין כך ובין כך רוצה לומר בין קשור ובין שאינו קשור כיון שהוא מתוקן פוקקין בו והמחלוקת הוא בתוספת באהל עראי רבי אליעזר אומר אין מוסיפין באהלי עראי ואפי' ביום טוב וחכמים אומרים מוסיפין אהל עראי ואפי' בשבת והלכה כחכמים: 
+
+Mishnah 8
+
+<b>כל כסויי כלים שיש להם בית אחיזה ניטלין בשבת כו':  </b>אין ביניהם מחלוקת כי כסוי הכלים ניטלין בין שיש להן בית אחיזה בין אין להן וכסויי קרקעות אינן ניטלין אא"כ היה להם בית אחיזה אבל המחלוקת בכלים המחוברין לקרקע ר' יוסי סבר כי אין הפרש בין מחוברין לאין מחוברין ינטלו כסוייהם ואע"פ שאין להם בית אחיזה וחכמים סוברין שהן כקרקע והלכה כחכמים והוא העיקר האמתי כי כל המחובר לקרקע הרי הוא כקרקע: 
+
+Chapter 18
+
+
+
+Mishnah 1
+
+<b>מפנין אפילו ארבע וחמש קופות של תבן כו':  </b>מפנין מלה עברית מן פניתי הבית (בראשית כ״ד:ל״א) ואמרו אפי' ד' וה' על דרך הרבוי כאילו אמר אפי' מנין גדול ובתנאי שלא יפנה אותו האוצר כולו עד שלא יניח שם שום דבר וזהו ענין אמרו אבל לא את האוצר והטעם בזה כי קרקע האוצר חפור וחרב ונחוש שמא ישוה קרקעו בידו והוא אמרם דילמא אתי לאשוויי גומות ולא התירו זה אלא לדבר מצוה כמו שהמשיל מפני האורחין ומפני בטול בה"מ ואם הוצרך אדם לפנות לא יפנה יותר מד' או ה' אלא כל חד וחד מפני לנפשיה. והתירו טלטול התרומה ואפי' היה ישראל כיון שהיא ראויה לכהן ובתנאי שתהיה תרומה טהורה שתהיה ראויה לאכילה וכמו כן הדמאי הוא ראוי לעניים על העיקר שהוא אצלנו מאכילין את העניים דמאי. ואמרו כי מותר להניע מעשר ראשון שנטלה תרומתו ולטלטלו ואינו רוצה במעשר ראשון כשהוציאו כמשפטו ואחר כן הוציאו ממנו מעשר מן המעשר כפי החיוב כי אינו מדבר בכיוצא בו כי לא נשאר בו טעם שימנע הנעתו וטלטולו אבל מדבר במעשר ראשון שהוציאו הישראל בשבלים קודם שיודש ויהיה דגן ויוציאו ממנו התרומה גדולה בחיוב והודיענו כי המעשר שהוציאו על זה הדרך לא יתחייב הלוי להוציא ממנו אלא תרומת מעשר בלבד החלק שנשאר עליו אבל חלק תרומה גדולה שיתחייב בה אותו המעשר לא לפי שאותה תרומה אינה חלה אלא על החטה אחר הדישה והברירה. ואמרם מעשר שני והקדש שנפדו אפי' פדה אותם לעצמו שיתחייב בתוספת חומש כיון שנתן הקרן יטלטלו אע"פ שנשאר עליו החומש. ואמרם ולא את הטבל אפי' טבל מדרבנן כשנזרע בעציץ שאינו נקוב. ואמרם ולא את המעשר ראשון שלא נטלה תרומתו אינו רוצה בו שלא הורם ממנו תרומת מעשר כי זה מבואר אבל מה שלא הוציאו ממנו חובתו מתרומה גדולה אע"פ שהוציאו תרומת מעשר וזה ראוי וחובה כשהוציאו המעשר מן הזרע אחר הדישה והברירה (*ואפילו) הוציאו ממנו תרומה גדולה מקודם. ואמרם מעשר שני והקדש שלא נפדו רוצה בו שלא נפדו כהלכה כגון שיפדה מ"ש על חתיכה של כסף וזה הפדיון אינו הגון ולא נעשה כהלכתו עד שיפדה על כסף מפותח רוצה לומר מעות מצויירים כמו שאמר הכתוב וצרת הכסף בידך ואמרו חכמים (ב"מ דף נד.) דבר שיש עליו צורה או שיחלל ההקדש על הקרקע ואין דין הקדש שיפדה אלא במטלטלין כמו שאמר הכתוב (ויקרא כ״ז:כ״ג) ונתן את הערכך ביום ההוא וגו' שיהיה הדבר הנתן מיד ליד וכבר הקדמנו פירוש אלו הענינים בעצמם ובאורם בתכלית הבאור בפרק ז' מברכות ונשנו אלו העקרים במקומות רבים מסדר זרעים ומה שאמרנו בכאן מזה הענין לא היה אלא על דרך הזכרון כאשר הקדמנו. ולוף מין ממיני הבצלים בלי ספק. ואין הלכה כרבן שמעון בן גמליאל: 
+
+Mishnah 2
+
+<b>חבילי קש וחבילי עצים וחבילי זרדים אם התקינן כו':  </b><b>[כופין את הכל לפני האפרוחים כו':] </b>חבילות הם האגודות. זרדים ענפי האילנות שכורתין בשעת הזמיר וכיוצא בו. וזהו שהתירו לתת סל לפני האפרוחין ואינו מבטל כלי מהיכנו לפי שהיא אינה עומדת עליו. וסייח הוא עייר בן אתונות. ופירוש מדדין כמו מסייעין או מנהיגים ביד והיא מלה עברית אדדה כל שנותי (ישעיה לח) ויותר מבואר אדדם עד בית אלהים (תהלים מב) ובכל מקום שאמר רבי יהודה אימתי הוא מפרש דברי חכמים ולפיכך הלכה כרבי יהודה: 
+
+Mishnah 3
+
+<b>אין מילדין את הבהמה ביום טוב אבל מסעדין כו':  </b>מילדין הוא משיכת הולד מן הרחם. מסעדין הוא שעוזרין הבהמה בהתרת רגליה ונעורה ונענועה וכיוצא בו. וחכמה האשה המקבלת הולד וקוראין אותה בלשון עברית מילדת. ורוצים באמרם ממקום למקום כי אין משגיחין ואין חוששין לאסור תחומין. ואמרם מחללין עליה את השבת רוצה לומר שעושין לה כל צרכיה מהדלקת הנר ושחיטה והבשול ושחיקת סממנין לשתות וקשירת החבלים במה שתתלה עצמה בעת הלידה וזולתם מכל צרכיה הכל שוה בין אמרה צריכה אני או לא תאמר אבל אין מתחילין בחלול שבת עד שתשב על המשבר ויתחיל הדם להיות שותת ומאותה שעה לתשלום ג' ימים מחללין עליה את השבת בין אמרה צריכה אני בין אמרה איני צריכה ולתשלום ז' ימים מחללין עליה את השבת גם כן אלא אם אמרה אינה צריכה ולתשלום ל' יום אפי' אמרה צריכה אני אין מחללין עליה את השבת אבל עושים כל צרכה על ידי נכרי לפי שהיא כמו חולה שאין בו סכנה והעיקר אצלנו כי חולה שיש בו סכנה מחללין עליו את השבת ואין עושין חלול שבת קטנים ולא נכרים ולא עם הארץ כדי שלא ינהגו עצמם בחלול שבת ויקל עליהם כי לא ידעו שזה החילול לא התירו לעשותו אלא מפני הצורך הגדול וההכרח אבל עושין אותו גדולי ישראל ואם הוא חולה שאין בו סכנה עושין צרכיו ע"י נכרי וכן אמרו דבר שאין בו סכנה אומר לנכרי ועושה. ואומר תנא קמא שקושרין טבור הולד ומניחין אותו נתלה ממנו עד מוצאי שבת וכורתין אותו ואינה הלכה אבל כורתין אותו ומנקין אותו ונותנין עליו אבק ההדס ודומה לו וכורכין אותו בבגדים וכל זה בשבת ועוד יתבארו צרכי מילה בפרק שאחר זה והלכה כרבי יוסי כאשר זכרנו: 
+
+Chapter 19
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר אם לא הביא כלי מע"ש כו':  </b>מפני זה יביא אותו מגולה לחבובי מצוה. ויכסה אותו בשעת הסכנה ע"י עדים כדי שלא יחשדו אותו שהוא מחלל שבת וכשפשע בסכין יביא אותו בשבת אבל דרך גגות ור"א מתיר להביא דרך רשות הרבים ואינה הלכה כי העיקר אצלנו שכלל שנתן ר"ע אמת והמילה א"א מערב שבת והוא לפי שמצותה בשמיני על כל פנים: 
+
+Mishnah 2
+
+<b>עושין כל צרכי מילה בשבת מוהלין ופורעין כו':  </b>פורעין הוא כאילו אמר קורעין הקרום שעל הערלה. אספלנית הוא כמו משיחה עבה ונקראת בערבי מרה"ם. כמון ידוע. לועס ידוע והוא שאוכל אדם וכותש בשניו ואינו בולע. סמרטוט בגד בלוי. וחלוק הוא שיקוב חתיכה של בגד כדי שתכנס המילה באותו הנקב ויכרוך שאר הבגד על האבר ואחר כן אמר שיביא מבית לבית אפי' הם מבלי ערוב וכמו כן יביא מחצר אחרת והוא ענין אמרם אפי' מחצר אחרת: 
+
+Mishnah 3
+
+<b>מרחיצין את הקטן בין לפני המילה כו':  </b>אמרו מזלפין היא מפרש הרחיצה שהחזיר עליה כאילו אמר בכאן כיצד מרחיצין את הקטן מזלפין עליו ביד אבל לא בכלי והזילוף הוא זריקת המים או כל משקה וחלק ר"א ב"ע על זה ואמר כי מותר לרחוץ כל גופו בשבת לפני המילה ולאחר המילה וביום השלישי למילה וזאת הרחיצה היא הרחיצה בחמין ואין הפרש בכאן בין חמין שהוחמו מערב שבת ובין שהוחמו בשבת לפי שהוא סכנת נפשות והלכה כרבי אלעזר בן עזריה. ואין הלכה כרבי יהודה: 
+
+Mishnah 4
+
+<b>מי שהיו לו שני תינוקות אחד למול אחר השבת כו'</b> (דף קנז ע"א). העיקר אצלנו מילה שלא בזמנה אינה דוחה את השבת ולפיכך יחייב אותו רבי אליעזר לפי שהוא חובל ואינו מקלקל שיהיה פטור וכן אמרו לגבי מילה מתקן הוא ומה שפטר אותו רבי יהושע לפי שהוא מל האחד שהיה חייב להמול בשבת ברשות ואמר הואיל ונתנה שבת לדחות לזה האדם ויש לו למול האחד מן הבנים לא יתחייב על האחר והחלק הראשון שהודה בו רבי יהושע שהוא חייב חטאת זה אצלו אינו חייב אלא שקדם ומל בערב שבת אותו שהיה חייב להמול בשבת ואחר כן מל בשבת אותו שהיה חייב להמול מערב שבת אז יהיה חייב לדברי הכל כי לא נתנה שבת לדחות והבן שתדחה השבת בשבילו כבר נמול בע"ש אבל אם לא קדם ומל בע"ש ונשארו שניהם ערלים ומל של ע"ש בשבת הרי זה פטור לדעת רבי יהושע הואיל ונתנה שבת לדחות והלכה כרבי יהושע: 
+
+Mishnah 5
+
+<b>קטן נימול לח' לט' לי' לי"א ולי"ב כו'</b> עקרי זאת ההלכה כי בין השמשות הוא ספק אם מן היום ספק אם מן הלילה ומילה שלא בזמנה אינה דוחה לא את השבת ולא את י"ט כי המילה מצות עשה וי"ט עשה ולא תעשה כי השם הוא צוה לשבות בו והוא אמרו שבתון ומנע בו מן המלאכה והעקר אצלנו לא אתי עשה ודחי את לא תעשה ועשה ועוד עיקר אצלנו כי שני ימים טובים של ראש השנה בלבד שהן קדושה אחת ועוד יתבאר במקומות שהן כיום אחד נתנו וכשתדע אלו העקרים תהיה זאת ההלכה מבוארת. ואמרו עד שיבריא רוצה בו שיצא מחליו בכל ותגמר ירידת החולי וישאר אחר ירידתו ז' ימים שלמים והם ימי הטוהר אז ימול וענין אמרו שלמים שיהיו מעת לעת ודע כי מי שנולד ונסתפק אם נולד בחדש הז' שהוא בן קיימא או בח' אע"פ כי ברוב לא יתקיים ולא יחיה ראוי שימול ביום הח' ובשבת כי אם הוא בן של קיימא הרי מילתו בשבת חובה ואם הוא נפל לא עשה כלום מי שמל אותו הרי מעשיו כמחתך חתיכה של בשר והוא אמרם [מחתך] בשר בעלמא הוא:
+
+Mishnah 6
+
+<b>אלו הן ציצין המעכבין את המילה בשר החופה כו':  </b>ציצין הם קצוות הבשר החופה ראש האבר. ואמרו החופה את העטרה רוצה בו רוב גובה העטרה וכ"ז שהוא מתעסק במילה יחתוך בשבת בין ציצין המעכבין ובין ציצין שאין מעכבין ומשגמר המילה וסלק ידו אסור לשוב ולחתוך בשבת אלא ציצין המעכבין בלבד ולזה הענין רמז באמרו בתחלת זה הפרק עושין כל צרכי מילה ואמרו אינו אוכל בתרומה אם הוא גדול ונשאר ערל בלא מילה והעיקר אצלנו הערל וכל הטמאים לא יאכלו בתרומה כאשר יתבאר בשמיני מיבמות. ובעל בשר איש שמן רפוי הבשר כי מרפיון הבשר ודלדולו ותליתו יראה האדם ערל אע"פ שהוא מהול והעיקר אצלנו בכל זה שיבוקר האדם בשעה שהוא מתקשה אם נראה מהול מניחין אותו כמות שהוא ואם אינו נראה מהול חותכין הבשר סביב עד שיראה מהול כשיתקשה. ואמרם כאלו לא מל ר"ל שישוב ויפרע בשבת ואע"פ שסלק ידו מן המילה. וממה שאני חייב להזכירך בכאן שהאדם כשעבר ולא מל את בנו או יליד ביתו וחס עליו ביום הח' עבר על מצות עשה גדולה וחמורה כי אין בכל המצות כמוה ולא יתכן לו לעולם לשלם זאת המצוה אבל זה העון קשה יותר ממי שעבר עליו חג הםוכות ולא עשה סוכה או ליל פסח ולא אכל מצה לפי שזה אחר שעבר יום הח' למילה לא נפטר מזו המצוה אבל הוא מצווה ומוכרח למולו תמיד וכל זמן שלא ימול אותו ויהיה ערל יהיה עובר על מצות עשה שהגיע זמנה וכשימול אותו תסור ממנו זאת העבירה ויעשה מצוה וכמו כן כל מי שיראה זה האדם רוצה לומר הילוד הערל ולא ימול אותו עובר על מצות עשה עד שימול אותו כאילו היה בנו וכשיגדל הילד ויגיע לזמן חיוב המצות נפטר כל אדם ממילתו ונתחייב הוא למול את עצמו מיד וכ"ז שלא ימול עצמו הוא עובר על מצות עשה עד שימול וכשימול ואפי' באחרית ימיו אז עשה מצוה וסר ממנו העון ואם מת והוא ערל אז יהיה מחוייב כרת הנזכר בתורה במי שלא ימול ואינו יודע בכל המצות מצוה כזאת רוצה לומר שלא יתחייב בה מלקות והוא מכשול גדול כדי שימות החוטא בחטאו: 
+
+Chapter 20
+
+
+
+Mishnah 1
+
+<b>רבי אליעזר אומר תולין את המשמרת בי"ט כו':  </b>משמרת הוא שק שנותנין בתוכו שמרי היין והיין יורד ממנו זך וצלול והמשמרת קולטת את השמרים ואסרו חכמים לתלותה בשבת שלא יעשה כדרך שהוא עושה בחול והמסנן שמרים בשבת במשמרת עושה מלאכה שהיא תולדת בורר או מרקד והלכה כחכמים: 
+
+Mishnah 2
+
+<b>נותנין מים על גבי השמרים בשביל שיצולו כו':  </b>יצלו כמו יסננו כי הדבר הזך קוראין אותו צלול והוא הפך עכור ומסננין כמו צוללין היין בסודר ובתנאי שלא יטה בידו הבגד בפי הכלי כדי שיהיה שופך במקום משופע כדי שלא יעשה כדרך שהוא עושה בחול. והתנאי בכפיפה מצרית שלא תהיה גבוהה מתחתית הכלי טפח אלא פחות מזה כדי שלא יעשה אהל עראי בשבת לפי שהוא אסור כמו שבארנו. וטבע הביצים שטורפין ונותנין אותם בדברים העכורים ויזככו אותם ויבדילו העב מן הדק. ואנומלין הוא יין ודבש ופלפלין. ולגין כד: ומה שאמר רבי צדוק הכל לפי האורחין אפשר לפרשו בשני פרושים האחד מהם כי הוא חלק על ר' יהודה במאמרו ובמועד בחבית ואמר במועד הכל לפי האורחין ואפשר שיהיה מאמרו הכל לפי האורחים בין בשבת בין בי"ט בין במועד והלכה כת"ק והוא שיעשה מן האנומלין כל מה שירצה: 
+
+Mishnah 3
+
+<b>אין שורין את החילתית בפושרין כו':  </b>שורין מלה ידועה. חלתית היו משתמשים בו לפי שהיתה ארצם קרה. כרשינין הוא זרע הנקרא בערבי כרסנה ובלשון הקודש כסמת ומאכילין אותן לבקר. ושפין פירוש כמו מקנחין או ממרחין ביד אבל נותן הוא לתוך הכברה והיא מתקנחת שם מאליה. כלכלה סל. כוברין פעולה מן כברה: מוץ התבן הדק. אבוס מקום שאובסין שם הבהמות אבוס בעליו (ישעיה א): 
+
+Mishnah 4
+
+<b>גורפין מלפני הפטם ומסלקין לצדדין כו':  </b>פטם השור שמשמנין אותו תרגום בריאות פטמוטא (בראשית מא). ורעי כמו ראי ובלשון עברי כמו צפיעי הבקר (יחזקאל ד׳:ט״ו) וחכמים אוסרים לגרוף מלפני הפטם ואפי' היה המספא בקופה או דומה לה אבל אם היה אבוס קרקע והמספא לשם אסור הוא לדברי הכל דילמא אתי לאשויי גומות וכמו כן אוסרין סלוק לצדדיהן אבל לסלק מלפני הבהמה מותר אצלם ובתנאי שיסלק מלפני החמור ויתן לפני השור ולא שיסלק מלפני השור ויתן לפני החמור כי מה שהניח החמור הוא ראוי לאכילת השור ומה שהניח השור אינו ראוי לאכילת החמור כי הוא הפסידו ברירו והלכה כחכמים: 
+
+Mishnah 5
+
+<b>הקש שעל גבי המטה לא ינענעו בידו כו':  </b>נענוע הוא הטלטול. כר הוא שמשימין תחת הרקה ואזן [תחת הראש. <small>יעב"ץ</small>]. סדין הרדיד הקטן הידוע אצלנו ונקרא בערבי אלחר"ם. מכבש נקרא בערבי תכ"ת והם שני לוחות שמשימין ביניהם הבגדים המכובסים מקופלים ואח"כ קושרין הלוחות ומהדקים אותן כדי שיתיישרו הבגדים ויהיה הקפול נאה ואין הלכה כרבי יהודה: 
+
+Chapter 21
+
+
+
+Mishnah 1
+
+<b>נוטל אדם את בנו והאבן בידו כו':  </b>התירו לטלטל כלכלה והאבן בתוכה בג' תנאים. האחד שיהו בכלכלה פירות אבל אם אין בה פירות נעשית בסים לדבר האסור והתנאי השני שיהיו הפירות שדרכן להתלכלך כמו הענבים והתותים והפרישים אבל אם היו אגוזים או שקדים לא לפי שאפשר לנערו מן הסל בארץ והתנאי השלישי שתהיה האבן בנקב מן הסל לסתום הנקב לפי שהוא חלק מן הסל. והמדומע הוא הדבר המעורב מחולין ותרומה ודמע שם התרומה וכבר קדמו משפטי המדומע כולם במסכת תרומות וממה שקדם זכרו כשנפל חלק אחד מתרומה במאה חלקי חולין צריך להפריש מן הכל שעור התרומה והשאר יהיה מותר כי התרומה עולה באחד ומאה ואמר רבי יהודה כי מותר להוציא אותו החלק בשבת ויהיה אותו החלק שהוציא היא התרומה שנפלה בעצמה ולולי זה הדמיון לא יהיה השאר מותר ואין הלכה כרבי יהודה: 
+
+Mishnah 2
+
+<b>האבן שעל פי החבית מטה על צדה כו':  </b>נוער את הכר והן נופלות זה הוא כשהוא צריך לכר אבל אם הוא צריך למקום הכר נוטל את הכר והמעות עליו ובלבד אם היה שוכח אבל אם הניח המעות ע"ש על הכר הרי זה בסיס לדבר האסור ואסור לנערו. לשלשת לכלוך וטנוף. מקנח ידוע כלומר מקנח אותו הטנוף. סמרטוט בלויי הבגדים: 
+
+Mishnah 3
+
+<b>ב"ש אומרים מגביהין מן השלחן עצמות וקליפין כו':  </b>מה שהרשו בית הלל טלטול הקליפות והעצמות לפי שהן ראויין למאכל הבהמות. וטבלא לוח גדול ישימו עליו השולחן כדי שיפול עליו הפרורים. ושער של אפונים הם הקליפות האפונים. וספוג ידוע והיא כמו צמר נעשה לחוף הים ושואף המים ומסתפגים בו. ובית אחיזה שלו הספוג הנזכר כשיש לו בית אחיזה ואוחזין אותו בו אינו מתעצר ולא נסחט כשמסתפגין בו ואפי' ר"ש אוסר להסתפג בו כשאין לו בית אחיזה לפי שהוא מתעצר ונסחט בהכרח וכל דבר שיהיה הכרחי מודה בו ר"ש אע"פ שאינו מתכוין כי ר"ש אינו אומר דבר שאינו מתכוין מותר אלא כשהתפעלות המלאכה אפשר שיהיה ואפשר שלא יהיה כאמרם גורר אדם מטה כסא וספסל ובלבד שלא יתכוין לעשות חריץ כי אפשר לגררו ולא יעשה חריץ אבל דבר הכרחי לא והוא אמרם מודה ר"ש בפסיק רישיה ולא ימות ומאמר חכמים בין כך ובין כך רוצה לומר בין שיהיה לו בית אחיזה שמותר להסתפג בו או לא יהיה לו מותר לטלטלו בשבת והלכה כחכמים: 
+
+Chapter 22
+
+
+
+Mishnah 1
+
+<b>חבית שנשברה מצילין הימנה מזון ג' סעודות כו':  </b>הטעם אשר בעבורו לא יספוג שלא יעשה כדרך שהוא עושה בחול: ומאמר ר' יהודה אם לאכילה רוצה בו כי כשהכניס אותן הפירות לאכילה היוצא מהן מותר כי לאכילה היה מזמן אותו דבר הזב ממנו ואם הכניסם למשקין אותן המשקין אינן מותרין לפי שאין לו רשות לשתות מאותן המשקין בשבת ועיקר מחלוקת בזאת המשנה הוא בתותים ורמונים בלבד אבל ענבים וזיתים הכל מודים שהיוצא מהן אסור ושאר פירות מלבד ענבים וזיתים ורמונים הכל מודים שהיוצא מהן מותר ואפי' הכניסן למשקין ומחלקותם בתותים ורמונים כי החכמים דמו אותן לענבים וזיתים שדרך בני אדם לעצור אותם כענבים וזיתים ורבי יהודה דן כל מין ומין לעצמו כאשר תראה והלכה כרבי יהודה והלכה כרבי אליעזר: 
+
+Mishnah 2
+
+<b>כל שבא בחמין מע"ש שורין אותו בחמין בשבת כו':  </b>אמר כי כל מה שנתבשל קודם השבת ואחר כך הוציאו מן המרק והצניעו שמותר להשרותו במים חמין בשבת ומה שלא נתבשל קודם השבת שאסור להשרותו אלא מדיחין אותו בלבד חוץ מן הדג המליח ומן דג דק הקליפה והוא הנקרא קולייס האספנין לפי שאלו הדחתן מכשירתן לאכילה ויהיה כמו שבשלן בשבת: 
+
+Mishnah 3
+
+<b>שובר אדם את החבית לאכול הימנה גרוגרת כו':  </b>לא יקבנה מצדה רוצה לומר מצד החבית. ושעוה הוא הדונג. ממרח כלומר מחליק כמעט שיחייב רבי יוחנן חטאת לזה שנתן שעוה על פי הנקב והלכה כרבי יוסי: 
+
+Mishnah 4
+
+<b>נותנין תבשיל לתוך הבור בשביל שיהא שמור כו':  </b>אולי יעלה על הדעת כי אסור ליתן תבשיל לתוך הבור גזירה שמא ירד הכלי לתחתית הבור ואתי לאשויי גומות וג"כ יעלה על הדעת שלא יתן צונן לתוך החמין [<small>צ"ל</small> החמה <small>פי' שמש והכי מוכח בסוגיא דשבת (ל"ט ע"א)</small>] גזירה שמא יטמין ברמץ ולכך הודיענו בכאן כי מותר לעשותן ואת הדומה להם ואם הוא מבואר והוא אמרם ואת המים היפים ברעים. נשרו כליו נשרו מגזירת משרה ושורין. שוטחן אומר שמותר לשטוח בגדיו השרויים בחמה ושוטחן מלה עברית שוטח לגוים (איוב י״ב:כ״ג) משטח חרמים (יחזקאל כ״ו:י״ד) אבל לא כנגד העם כדי שלא יחשדוהו שרחצן בשבת וזה הסתם דחוי ואין היתר לשוטחן כי העיקר אצלנו כ"מ שאסרו חכמים מפני מראית העין אפי' בחדרי חדרים אסור: 
+
+Mishnah 5
+
+<b>הרוחץ במי מערה ובמי טבריא ונסתפג כו'</b>: זאת הרחיצה אינה אלא במקום שמותר לו לטלטל ממנו לביתו ומביתו לאותו מקום כמו שיהיה בחצר או במדינה ויהיה שם ערוב ולא נשאר להחמיר עליו אלא שמא יסחוט הבגד שמסתפג בו כשנשרה ואז יוציאנו והוא יבש וכשנאמר לו כי אין דרך להוציא זה הבגד שנסתפג בו ממקום רחיצתו יניחנו שם ולא יחוש לו בין שיהיה יבש או שרוי. ואמר כי אפי' נסתפג בעשר רדידים והם הנקראים אלונטית כי האלונטית האחרונה בלי ספק אין בה מים שיצטרך לסחוט אותה ואפי' סחט אותה לא יצא ממנה דבר אעפ"כ לא יביאם בידו גזירה שמא יביא הראשונה ויסחוט אותה ואם הרוחצים רבים בטלה הגזירה לפי שהם מזכירין אלו את אלו ולפיכך יביא הרדיד שמסתפגין בו ואפי' הוא שרוי לפי שרבים נסתפגו בו וזאת המשנה דחויה והפסק כי אפי' אחד יביא הרדיד שנסתפג בו בידו: 
+
+Mishnah 6
+
+<b>סכין כלומר מושחין בשמן וממשמשין.</b> הוא מגזרת משה משיתיהו (שמות ב׳:י) וענינו משיכה וגרירה כלומר כשמושכין וגוררין הידים על בשר האדם בחוזק. מתעמלין כמו מתיגעין והוא מגזרת עמל שיעמול האדם (קהלת א) עמלו בוניו בו (תהילים קכ״ז:א׳) והוא העמל והיגיעה. מתגרדין מגזרת להתגרד בו (איוב ב) וכמוהו בלשון חכמים מתחככין. לפלומה קורדימא בור המים ויש בו חמימות לפי שהמים מכונסין בו והנכנס לשם יזיע והזיעה ביום השבת אסורה: אפיקטויזין פי' הקיא והיא מלה מורכבת ממלות ארמיות אפיק טויזין פירוש הוצאת הלחם מן הבשול ר"ל שיקיא הלחם ויוציאנו מן האיסטומכא קודם שיתעכל ובתנאי שישתה סס מקיא וזהו האסור אבל להכניס אצבעו לתוך פיו מותר. מעצבין הוא השבת חליות השדרה ועריכתן וזהו כמו בונה אבל כריכת הולד בבגדים וחתולו מותר ואמרם אין מחזירין את השבר אינה הלכה והפסק מחזירין את השבר. נפרקה ידו כלומר נשמט פרק היד או הרגל: 
+
+Chapter 23
+
+
+
+Mishnah 1
+
+<b>שואל אדם מחבירו כדי יין וכדי שמן כו':  </b>הטעם לאסור שיאמר אדם הלוני גזירה שמא יכתוב ויתר הדברים מובנים ומבוארים: 
+
+Mishnah 2
+
+<b>מונה אדם את אורחיו ואת פרפרותיו מפיו כו':  </b>טעם מה שאסרו למנות מן הכתב גזירה שמא יקרא אגרת שלום בשבת והוא אסור כי לבד ספרי הנבואות או פירושיהם אסור לקרות בשבת או בי"ט ואפי' הי' אותו הספר בחכמה מן החכמות. ומפיס פירושו מטיל גורלות ושיעור זאת המשנה כך ומפיס עם בניו ועם בני ביתו על השולחן בשבת אבל לא עם אחר ובחול מותר להפיס עם אחר ובלבד שלא יתכוין לעשות מנה גדולה כנגד מנה קטנה משום קוביא וקוביא שם נופל על כל מיני שחוק שיוסכם עליו שיקח אדם ממון חבירו בהסכמת אותו השחוק כמו הפספסין והנרדישים וזולתם מן הדומים להם. וחלשים מין מן הגורלות והוא שיקבצו דברים שלא ידמה אחד מהם לחברו כמנין האנשים ויפרוש כל אחד מאותן האנשים דבר אחד מאותן הדברי' ואותן החפצים לעצמו ויתנו אותן לאיש אחד נכרי שיבא במקרה וישים אותם החפצים חפץ אחד על כל מנה ומנה ממנות הקדשים ונוטל כל אחד ואחד מנתו כפי גורלו והתירו החכמים לעשות זה ביום טוב לפי שהזריזות באכילת קדשים ולטול מהם מנה גדולה ויפה מצוה. ומה שאמרו אבל לא על המנות ר"ל מנות של חולין שאין מטילין חלשים עליהם בי"ט ומלת חלשין מלה עברית חולש על גוים (ישעי' יד): 
+
+Mishnah 3
+
+<b>לא ישכור פועלים בשבת ולא יאמר אדם לחבירו כו':  </b>הכל מודים כי מותר לאדם שיאמר לחברו שמור לי פירותי שבתחומך ואשמור לך פירותיך שבתחומי וכמו שמותר לצוות חברו בשמירה כך מותר לו שיחשיך לשמור וזהו ענין אמרם כל שאני זכאי באמירתו רשאי אני להחשיך עליו וענין להחשיך על התחום שילך בשבת עד סוף תחום שבת וישב בסוף התחום עד שיצא שבת ויעשה דבר פלוני וכבר ידעת כי אסור לנו בשבת הדבור והעצה וההשתדלות בשום דבר שנעשה אותו לאחר השבת מן הדברים שהן אסורין לעשות בשבת כמו שפירש ואמר ממצוא חפצך ודבר דבר וכתיב עשות חפציך ביום קדשי מלבד אם הוא דבר מצוה ויהיה דבור חפצי שמים כגון שידבר בו אדם בשדוכי הנערים והנערות ולמוד הבנים תורה או כתב או מלאכה כי השתדלות באלו הדברים כולם מצוה: 
+
+Mishnah 4
+
+<b>מחשיכין על התחום לפקח על עסקי כלה כו':  </b>לפקח פירושו בזה המקום לשאול ולחקור. עסקי כמו צרכי. ארון ארון עץ. תכריכין ידוע והם הבגדים שבהם נקבר המת. חלילין כלים חלולין עושין בהם קול ידוע לעורר הבכי והאבל. ואמרם ממקום קרוב מתוך המדינה אבל אם לא היו עמו במדינה אסור לעשות אבל בהן גזירה שמא מחוץ לחומה באו שהוא רשות הרבים ואמרו בארון וקבר אם בשביל ישראל לא יקבר בו עולמית לפרסום הדבר אצל כל בני המדינה וכל מה שהתירו ממה שעשו הנכרים בשבת אינו מותר אלא עד שימתין למוצאי שבת בכדי שיעשה וכן אלו החלילים אע"פ שראינום שבאו מן המדינה: 
+
+Mishnah 5
+
+<b>עושין כל צרכי המת סכין ומדיחין אותו כו':  </b>כששומט אדם מה שתחת המת מן הבגדים נמצא מוטל על החול וזו היא כוונתו באמרו ומטילין אותו על החול לא שיזיזוהו ממקומו ויטילו אותו על הארץ כי זה כבר התנה ברחיצתו ואומר בלבד שלא יזיזו בו אבר לפי שטלטול המת בשבת אסור. ומעמצין עצימת העינים וסתימתם: 
+
+Chapter 24
+
+
+
+Mishnah 1
+
+<b>מי שהחשיך בדרך נותן כיסו לנכרי כו':  </b>התרנו לו שיתן כיסו לנכרי מפני שאדם בהול על ממונו ואי אפשר שיזרוק כיסו ולולי זאת ההתרה היה מביא אותו הוא בעצמו ומה שאמרו מניחו על החמור בתנאי שיניחנו על החמור בשעת הלוכו וכשיעמוד שיטלנו מעליו כדי שלא יעשה הנחה וכשיחזור לילך מחזירו עליו עד שיגיע לפתח ביתו ויטלנו מעליו כשהוא מתהלך ויזרקנו לתוך ביתו כלאחר יד כדי שלא יהיה מכניס מרה"ר לרה"י ומה שהטרחנו אותו להניחו על הבהמה כשהיא מתהלכת כדי שלא יהיה מחמר ומחמר הוא הנותן דבר על הבהמה ומנהיג אותה או ינהיג אותה במשאה וימהר אותה ללכת אע"פ שלא נתן עליה דבר ואפילו יהיה המשא דבר מועט ופסק ההלכה המחמר בשבת פטור וכבר הודעתיך כי פטורי שבת פטור אבל אסור. ואם אין עמו לא בהמה ולא נכרי הוא עצמו מביא אותו וילך בו פחות מארבע אמות. ומה שאמרו הגיע לחצר הראשונה אינו נקשר בדין הכיס: 
+
+Mishnah 2
+
+<b>מתירין פקיעי עמיר לפני בהמה כו':  </b>פקיעין וזרין הם אלומות עמיר אלא שהפקיעין הן קטנות והם משתים שתים והזרין הן גדולות משלשה שלשה. ואמרו אבל לא את הזרין ר"ל אין מפספסין את הזרין אבל להתיר האגודות מותר. ופי' מפספסין כמו מפרכין והוא שמחככין אותן בין שתי הידים. וכיפין מין מן הפקיעין ומרסקין כמו מחתכין. ושחת ידוע ובלשון עברי גז אחר גזי המלך (עמוס ז׳:א׳) ואין הלכה כרבי יהודה: 
+
+Mishnah 3
+
+<b>אין אובסין את הגמל ולא דורסין אבל מלעיטין כו':  </b>אבוס שם המקום שמשימים בו המספא לבהמה וענין אמרם אין אובסין שלא יאכילנה מזון ימים רבים והוא אמרם אין עושין לה אבוס בתוך מעיה. ודורסין הפירוש הקרוב אצלי שלא ישימו בחזקה הגמל על המאכל כדי שיאכל הרבה. מלעיטין נתינת המאכל לתוך פי האוכל. ממרין זריקת המאכל למעי הבהמה עם המים. ואמרם מלעיטין למקום שיכולה להחזיר ואמרם ממרין למקום שאינה יכולה להחזיר ושתיהן מלות עבריות מלעיטין מגזרת הלעיטני נא (בראשית כ״ה:ל׳) וממרין מענין הפטום שור ומריא. מהלקטין שישים האוכל בידו והם לוקטין אותו. מורסן ידוע. גובלין כמו לשין. דורסיות יוני הבית והם מיוחסות להורודוס שהיה מגדל אותן בהיכלו: 
+
+Mishnah 4
+
+<b>מחתכין את הדלועין לפני הבהמה כו':  </b>ואין הלכה כרבי יהודה. 
+
+Mishnah 5
+
+<b>מפירין נדרים בשבת ונשאלין לנדרים כו':  </b>ההפרה שיפר הבעל או האב כאשר יתבאר במסכת נדרים ושאלה הוא שיתחרט וישאל לחכם ויתיר לו נדרו וההפרה מותרת בין לצורך שבת בין שלא לצורך שבת אבל שאלה אינה מותרת אלא לצורך שבת. ופוקקין את המאור הוא שיסתמו את החלון שממנו תכנס האורה בכלי מן הכלים אבל לסתמו בבגד תלוי כמו מסך כבר נתפרש דינו בפרק י"ז. ומטלית חתיכה של בגד מודדין אותה לידע אם יש בה שלש אצבעות על שלש אצבעות ואם יש בה יותר היא מקבלת טומאה כאשר יתבארו אלו העקרים במסכת כלים ואם היא פחותה מזה השיעור אינה מקבלת טומאה. וכמו כן ימדדו המקוה לידע אם יש שם שיעור מקוה והיא אמה על אמה ברום שלש אמות אם לא. וטפיח קיתון. מקידה לוח קטן. גמי גומא. גיגית קערה. ועלת זה המעשה כי כשיש מת בבית אחד ויש בין אותו בית ובית אחר חלון אם יש באותו חלון טפח על טפח או יותר נטמא הבית השני כי העיקר אצלנו טפח על טפח מביא את הטומאה כאשר נבאר במקומו במסכת אהלות ובאותו זמן היה בין שני בתים חלון ובאותו חלון קערה של זכוכית כמו שמשית ונשבר באותו השמשית שבר וקשרו לוח אחד בעץ וקשרו אותו הלוח בגמי להניח אותו הלוח על מקום השבר הפתוח בשמשית ואח"כ מדדו הלוח אם היה בו טפח על טפח יביא את הטומאה ואם הוא פחות אינו מטמא הבית האחר בטומאת האחד ומה שהתרנו מדידה בשבת בתנאי שתהיה מדידה של מצוה וכמו כן קשירה של מצוה ותנאי השני בקשירה שלא תהיה קשירה של קיימא אלא בגמי ודומה לו כאשר המשיל: <small>סליק פירוש המשניות להרמב"ם ממסכת שבת</small> 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Shekalim/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Shekalim/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..24a21a40f8ec4e7bd01de480230b4d096b13e9c8
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Shekalim/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,291 @@
+Rambam on Mishnah Shekalim
+רמב"ם על משנה שקלים
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה שקלים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>באחד באדר משמיעין על השקלים כו':</b><br>שקלים הם אותן שאמר הכתוב עליהן זה יתנו כל העובר על הפקודים וכו' ופירוש משמיעין מכריזין עליהם כדי שיכין כל אחד ואחד שקלו כדי שתהא תרומת הלשכה בעונתה ר"ל בראש חדש ניסן כאשר היתה בתחלה ר"ל בימי המדבר שהיתה התרומה הראשונה בר"ח ניסן הוא שאמרו חכמים בו ביום הוקם המשכן בו ביום נתרמה התרומה ואמר הכתוב בהקמת המשכן ויהי בחדש הראשון בשנה השנית באחד לחדש הוקם המשכן:
+ומכריזין עוד על הכלאים ענינו שיבקרו כל העם גנותיהם וכרמיהם ועוקרין מה שצמח עם התנאי שבארנו במס' כלאים:
+ואמרו בט"ו בו קורין את המגילה עוד יתבאר במס' מגילה כי יושבי הערים המוקפות חומה מימות יהושע בן נון קורין בט"ו:
+ואמרם ומתקנין הדרכים הוא תקון הדרכים והרחובות להשוות אותם ולישר אותם ולעשות הגשרים על הנהרות כדי שאם ינוס מכה נפש בשגגה שלא ימצא מניעה שתמנע אותו מלנוס והשיגו גואל הדם והכהו נפש וזהו ענין אמרו תכין לך הדרך. ואמרם את מקוואות המים הוא שכל מקוה שימצאו שם פחות מארבעים סאה מביאין שם מים שאובין להשלים הארבעים סאה שהם שיעור מי מקוה ועוד יתבאר זה הענין וזולתו במסכת מקוואות. ואמרם צרכי הרבים ביארם בירושל' ואמרו אלו הן צרכי רבים דנין דיני ממונות דיני נפשות ודיני מכות ופודין ערכין וחרמין והקדשות ומשקין מי סוטה ושורפין את הפרה ורוצעין עבד עברי ומטהרין את המצורע ועורפין עגלה ערופה ופורקין את המנעול מע"ג המים ואין מחזירין אותו ר"ל שמפקירין הגבים שהמים מכונסים בהם לבני אדם *בכלל שישתו מהם בימות החמה והכוונה כי כל מה שהיה מאלו הדברים תלוי ומסוגר ולא נתעסקו בו שמזרזין וממהרין להשלימו ולהגיעו לתכליתו מחצי חדש אדר. ואמרם ומציינין על הקברות הוא שמבקרין אותן ואותן שהיו מוצאין שמיחה אותם המים ר"ל שנמחה הציון הבנוי על הקבר היו משימין בו סימן ומחדשין אותו כדי שיהא מקום הטומאה ניכר וידוע ויפרשו ממנו הכהנים וכבר נתבאר לך במסכת מעשר שני שציון קברות הוא בסיד:
+ואמרו ויוצאין אף על הכלאים שיוצאין הממונין ומבקרין השדות הזרועות והכרמים ולא היו סומכין על ההכרזה בלבד:
+
+Mishnah 2
+
+<b>אמר רבי יהודה בראשונה כו':</b><br>זה מבואר ואמת וכבר בארנוהו בפ' שני מכלאים:
+
+Mishnah 3
+
+<b>בט"ו בו שולחנות היו יושבין כו':</b><br>שולחן שם לשולחן שלפני השולחני שמקבל עליו מעות וכן קורין החלפני שולחני בכל המשנה:
+ומדינה שם לכל ערי ישראל מלבד ירושלם וכבר בארנו זה במס' מעשר שני:
+פירוש למשכן שמשכנין מי שאינו שוקל כלומר שמוציאין העבוט מביתו תרגום אם חבול תחבול אם משכונא תסב:
+וקטן שלא הביא שתי שערות אין ממשכנין אותו אלא שמניחין אותו ואם נתן מקבלין מידו אמרו אין ממשכנין עד שיביא שתי שערות ואם אביו נתן בעבורו והוא קטן אומרין לו מאחר שנתת עליו השנה שעברה והעמדת עליו זאת המצוה תן עליו תמיד עד שיגיע ולא תפסוק וזהו ענין אמרם כל קטן שהתחיל אביו לשקול על ידו אינו פוסק:
+
+Mishnah 4
+
+<b>אמר ר' יהודה העיד בן בוכרי כו':</b><br>א"ר יוחנן בן זכאי כי הדעת נותן שכל ישראל חייבין לשקול לפי שהוא כופר נפש ועל דרך צחות המליצה אמר כי מה שאמר השם יתברך זה יתנו זה בגימטריא י"ב ר"ל כי השנים עשר שבטים כולם הם חייבין לשקול אבל לפי שתרומת הלשכה יעשו ממנה העומר ושתי הלחם ולחם הפנים והם מנחות ואוכליהן הם הכהנים כמו שפירש הכתוב והש"י אמר כל מנחת כהן כליל תהיה לא תאכל אלו היו נותנין שקליהם בתרומות הלשכה לא היה מותר להם לאכול שיורי העומר ושתי הלחם ולחם הפנים וחכ"א כי אמרו וכל מנחת כהן נאמר במנחות היחיד והוא אמרם מנחת יחיד קריבה כליל ואין מנחת צבור קריבה כליל ולפיכך אם רצו לתת שקליהם מותר כמו שהעיד עליו בן בוכרי:
+
+Mishnah 5
+
+<b>אע"פ שאמרו אין ממשכנין כו':</b><br>אמרו אין מקבלין מידם קני זבין וקני זבות וקני יולדות ר"ל מיד הכותיים אבל הנכרי אינו יודע בזה ואינו טורח בהם לעולם אמרו סיפא בכותי ולפיכך מקבלין מהם חטאות ואשמות לפי שהוא כיון שנתכוין בכפרה אולי ישוב אבל הנכרים אין מקבלין מהם חטאות ואשמות לפי שאינו נדר ונדבה וכבר ידעת כי אנו לא נפריש היום בין כותי ונכרי כאשר הודעתיך זה הטעם במס' ברכות באמרם גזרו עליהם שיהיו כנכרים לכל דבריהם ולפיכך תבחין מה שראוי ליקח מהם בזה הכלל שנתן לך בכאן ופסק ההלכה שאין מקבלין מן הנכרים קרבן אלא עולה הבאה בנדר ובנדבה בלבד:
+ואמרם בהש"ס אין מקבלין מהם לא לאמת המים ולא לחומת העיר ולמגדלותיה ר"ל ירושלם לפי שאמרו להם הזקנים לא לכם ולנו לבנות בית לאלהינו וכתיב לכם אין חלק וצדקה וזכרון בירושלם:
+
+Mishnah 6
+
+<b>ואלו שחייבין בקלבון כו':</b><br>כבר ידעת כי חובת כל אדם הוא מחצית השקל והשקל הנזכר בתורה הוא שקורין אותו במשנה סלע והסלע שני שקלים והיו חצאי השקלים המבוקשים לצורך בני אדם אליהם והיו נותנין בין השקל השלם ובין השני חצאין מעט מכסף והיו קורין אותו קלבון וכשבאו שנים ונתנו שקל א' בעבורם נאמר להם שיתנו להקדש קלבון א' שיש בין ערך השקל ובין מחצית השקל ורבי מאיר אומר שהם חייבים בשני קולבנות כי כל אחד מהם אילו היה רוצה לקחת שני מחציות שקל בשקל היו לו להוסיף קלבון ומאחר שלא יגיע למשקל חצי שקל אלא אחר נתינת קלבון יש לו על כל אחד משניהם לתת קלבון על כל פנים ואם שקל אדם שקל בשבילו ובשביל מי שאינו חייב בשקל כגון הנשים והעבדים שנתינת אותו חצי שקל חסידות לא חובה אינו חייב בקלבון והכל מודים שאם נתן סלע כדי ליקח מן האדם המקבל השקלים שקל ויחשוב לו בשקל בשביל אדם שהוא חייב בשקלים שיתן שני קולבנות האחד המחויב לשקל שלקח בסלע והשני המחויב עליו באותו שנתן בשבילו או בשביל חבירו ואין הלכה כר"מ:
+
+Mishnah 7
+
+<b>השוקל על ידי עני וע"י שכנו וכו':</b><br>מעשר בהמה הוא חייב בו מי שנולד אצלו אבל הלוקח מזולתו בהמה אינו חייב להוציא המעשר והשותפין והאחים בהיותם שותפין בנכסי אביהם אינן חייבים בקלבון לפי שהם כמו אדם אחד והם חייבין להוציא מעשר בהמה ממה שיולדות צאנם ובקרם כאשר יתבאר וכשיפרדו איש מעל אחיו ויחלקו ממונם יהיה כל אחד מהם כאלו קנה מחבירו החלק המגיע לו ולא יתחייב במעשר בהמה מאותן הולדות שחלקו ואם נתנו שקל בשבילם אחר החלוקה אז יתחייבו בקלבון ומעה כסף הוא חצי שתות מחצית השקל והוא חלק מארבעה ועשרים מן הסלע ומשקלו שש עשרה שעורות מכסף וחכמים אומרים חצי ר"ל חצי מעה והוא משקל שמנה שעורות כסף והלכה כחכמים: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>מצרפין שקלים לדרכונות כו':</b><br>דרכון היה בו שני סלעים ואמר שמצטרפין אותן השקלים שהם מכסף בדינרי זהב כדי שיקל משאם. ושופרות תיבות כצורת שופרות היו נותנין בהם הזהב שהיו כונסין ועוד נבאר מפני מה היו כזאת הצורה:
+ואמר נשבעין ר"ל השלוחין המוליכין השקלים ופסק התלמוד כי אלו השלוחין שומרי שכר ומעיקרי הדינין כי שומרי שכר חייבין בגניבה ובאבידה כאשר נתבאר במקומו אלא אם היה שם אונס ולפיכך אמרו נגנבו בליסטין מזויין ענינו שיצאו עליהם ליסטין מזויינין בברזל שאין אונס גדול מזה ואבדו כשטבעה ספינתו בים שהוא ג"כ אונס ולפיכך אינם חייבין אלא שבועה:
+וענין נתרמה התרומה כאשר אספר לך והוא כי מעות השקלים כשכונסין אותן נותנין אותן בלשכה ידוע וכשהיה שם הממון לוקחין ממנו בשלש קופות קצת ומוציאין אותן במה שצריכין בצורך הקרבנות עד שיכלה אותו הקצת שהוציאו ומוציאין שנית קצת אחר וכשמוציאין אותו הקצת שמוציאין מן השקלים המכונסים מתכוונים להוציאו בקרבנות על הגבוי ועל העתיד לגבות כדי שלא יהיו הקרבנות מאותן השקלים ממון מי ששקל בלבד וישארו אותן שלא נתנו שקליהם ערומים מאותן הקרבנות וזהו ענין אמרם תורמין על הגבוי ועל העתיד לגבות א"כ כל מקום שתשמע נתרמה תרומה ענינו שלקחו מן השקלים קצת והוציאוהו להסתפק בקרבנות ולא נתרמה תרומה ענינו שהשקלים המכונסין לא הוציאו מהם דבר ואמר בכאן אם נתרמה תרומה ואח"כ אבד הממון נשבעין השלוחין לגזברים לפי שמאחר שנתרמה תרומה ברשות הגזברים יחשב ואפילו מה שלא הגיע לידם כי העיקר אצלנו מה שהודעתיך בו תורמין על העתיד לגבות ואם לא הוציאו מן הממון דבר ולא נסתפקו ממנו נשבעין השלוחין לאנשי העיר שנאבד באונס ושוקלין פעם שנית לפי שלא נתרמה תרומה עליהם וכששקלו שקליהם ע"י שומר חנם נתחייבו לשלם על כל פנים לפי שהם פשעו בהם ועל השלוחין להשבע על כל פנים בהכרח ואפילו אמרו אנשי העיר נשלם פעם שנית ולא נשביע אותם אין שומעין להם לפי שתקנת חכמים אין הקדש יוצא בלא שבועה:
+
+Mishnah 2
+
+<b>הנותן שקלו לחבירו לשקול על ידו כו':</b><br>אם נתרמה תרומה מעל השוקל לפי העקרים שהקדמתי לך כי כשהוא תורם תורם על הגבוי ועל העתיד לגבות ואותו השקל כשנתנו לחבירו מיד קנאו ההקדש כשתרם וכשנתנו על עצמו נהנה מן ההקדש ונתחייב קרבן מעילה וההנאה שהוא נהנה היא שלא ימשכנו אותו וכבר קדם לך כי כל מי שאינו שוקל שממשכנין אותו וזו היא ההנאה שבסבתה נתחייב מעילה דלהשלים המצוה העיקר אצלנו מצות לאו ליהנות ניתנו וכששקל שקלו ממעות שהיו אצלו הקדש ונתנו אחר שנתרמה תרומה ואחר שנתן קנו מאותה התרומה בהמה והקריבוה אז יתחייב מעילה לפי שזה ההקדש הקדש הוא בכל מקום שהוא ולא נשתנה וכשהקריבו הבהמה והוא נתכוון שהוא ממעות כל מי שנתן דבר בתרומת הלשכה כאילו קנה באותן מעות של הקדש בהמה והקריבה ונפטר מחיוב המשכון כאשר זכרנו ונהנה ויתחייב מעילה ואם נתנו ממעות מעשר שני יאכל כנגדו בירושלם כדין מעשר שני כאשר זכרנו ואם היה מדמי שביעית יאכל ג"כ כנגדו בקדושת שביעית כאשר בארנו במקומו:
+
+Mishnah 3
+
+<b>המכנס מעות ואמר הרי אלו לשקלי כו':</b><br>הכל מודים כי מי שהוציא מעות בידו ואמר הרי אלו לשקלי כי הוא צריך שיפרע מהם שקלו שהוא חייב בו כמו שביארנו במה שקדם:
+והמותר נדבה ר"ל שיקריב מהם עולות נדבה כאשר יתבאר ומה שחלקו בית שמאי ובית הלל במי שכונס מעט מעט ואמר כשמתחיל לכנס הרי אלו לשקלי אומרים ב"ה שמותרן כל מה שהותירו על השקל שהן חולין וב"ש אומרים נדבה וזה הוא מה שאמרו בירושלמי במאי פליגי במכנס פרוטרוט פירושו פרוטה פרוטה:
+
+Mishnah 4
+
+<b>אמר רבי שמעון מה בין שקלים לחטאת כו':</b><br>רבי שמעון נותן טעם לדברי ב"ה שאמרו במכנס פרוטרוט לשקלו מותרן לחולין ואמרו במכנס פרוטרוט לחטאת מותרן נדבה. ואמר כי השקלים יש להם קצבה קצובה וכן אמר יתברך העשיר לא ירבה וגו' ולפיכך המותר חולין והחטאת קונין אותו בדינר או באלף ולפיכך כל מה שהכניס חלה קדושה עליו ויקנה מהן חטאת במה שיוכל והמותר עולת נדבה וחלק ר' יהודה על רבי שמעון ורצה לבטל טעמו ואמר לו אף לשקלים אין להם קצבה כי כבר שקלו העם שיעור גדול ושיעור קטן כי כשעלו מן הגולה היו שוקלין דרכונות ר"ל שהיה המטבע שלהם דרכונות כפל הסלע והיה שוקל אדם במחצית השקל סלע חזרו לשקול סלעים והיה שוקל אדם שקל ר"ל מחצית הסלע חזרו לשקול טבעי' ר"ל שחזר המטבע שלהם חצי סלע והוא שקל וכן אמרו טבעין פלגות הסלעים והיה אדם שוקל במחצית השקל שקל שלם שהוא מחצית השקל של תורה כי סלע הוא שקל של תורה ואין מותר לשקול בשום פנים פחות מן השיעור הכתוב בתורה אבל שוקל יותר כפי שינוי המטבעות. בקשו לשקול דינרין הוא רביעית הסלע כי הסלע ארבעה דינרין א"כ יהיה מחצית השקל החייב על כל אדם דינר וזה הוא שש מעה כסף כאשר ביארנו ולא הודו העם בזה והוא הבין מאלו השקלים שאין להם משקל ידוע אלא שהם חצי דינר מאיזה מטבע שיהיה והשיבו ר' שמעון אעפ"כ יד כולם שוה כי בזמן שהיו נותנין סלעים סלע סלע היה נותן כל אחד ואחד ולא היה נותן אחד סלע ואחד פחות ואחד יותר. וכמו כן בזמן נתינת השקלים שקל שקל היה נותן כל אחד ואחד ולא היה אדם מרבה על חבירו בזמן מן הזמנים והחטאת אינה כן והטעם שנתן רבי שמעון אמת:
+
+Mishnah 5
+
+<b>מותר שקלים חולין כו':</b><br>מותר שקלים חולין זהו דעת ב"ה ועל הפנים שספרנו:
+ועשירית האיפה הוא החטאת שמקריב העני כשלא תשיג ידו לקרבן העוף וזה בשבועת ביטוי וחברותיה והוא אמרו אם לא תשיג ידו לשתי תורים וגו' וכשהפריש מעות לקנות עשירית האיפה או לשתי תורים ובני יונה שנתחייבו הזבים והזבות והיולדות או לקנות חטאת ואשם ונשאר מהם מותר אותו המותר קונין בו עולת נדבה ועל זה הדרך ילך אמרם מותר עולה עולה מותר פסח לשלמים לפי שכולם קדשים קלים מותר נזירים לנזירים מותר הקרבנות שמקריבין אותן הנזירים והם שלש בהמות כאשר נתבאר וכשנשתתפו חבורות נזירים וקרבנותיהם כאשר יתבאר במסכת נזירות והותירו יוציאו אותו המותר נזירים בקרבנותיהם:
+<b>מותר שבויים לשבויים כו':</b><br>מותר מתים למתים. פירושו כשכונסין מעות להוציאם בקבורת המתים ותכריכיהן:
+ואמר מותר המת ליורשיו. הוא דבר אמתי:
+ונפש הוא הבנין שעושין על הקבר והוא נקרא ציון בלשון הקדש ובנה אצלו ציון:
+וממה שראוי שתדע כי גבאי צדקה כשרואין מדרך התיקון ובתנאי שיהא זה תיקון אנשי העיר שצריכין לשנות אלו המותרות ויעשו מהם רצונם כגון שיוציאו מותר שבויים לעניים או מותר מתים לשבויים והדומה לזה שהרשות בידם והבחירה וכן נראה מגמרתינו ובירושלמי אמרו ג"כ בזה המקום אין ממחין ביד פרנסים בכך וכל הדברים האלו הן הנוהגים כסדר הזה כשאין שם צורך הכרחי ולא הסכימו הזקנים ואנשי המדינה אל הפך זה אבל אם הסכימו עושין כפי הסכמתם:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>בשלשה פרקים בשנה תורמין את הלשכה כו':</b><br>פירשו בגמרא ואמרו כולה כאחד היתה באה ר"ל כי בזמן פסח היו כונסים כולם ומפני זה סדרו להוציא מהם בשלשה פרקים כדי לפרסם הדבר ר"ל שמפרסמין ומודיעין כי בחג הפסח חובה להביא תרומת המקום הקרוב ואשר הוא רחוק ממנו בעצרת ואשר הוא יותר רחוק בחג הסוכות והוא אמרם הלין דקרבין בפרוס פסח והלין דרחיקין בפרוס עצרת והלין דרחיקין מנהון בפרוס החג. ענין פרס חצי מועד וכן אמר כל מה דתנינא פרס פלגא ענינו חצי חדש ובתוספתא איזה הוא פרס אין פחות מחמשה עשר יום קודם לרגל:
+וענין תורמין כבר בארנוה ואני אשנה אותו והוא שמכניסין הממון כולו המכונס מן השקלים ונותנין אותו בלשכה ולוקחין מאותו הממון שבלשכה ג' קופות גדולות שמחזיקות כלל גדול מן הממון המכונס ואין לו שיעור ידוע במשנה ועליו אמרו בירושלמי כמה הוא שיעורן של קופות ובאה התשובה נלמוד סתום מן המפורש ענינו שנלמוד זה השיעור מן ההלכות שלאחר אלו כאשר נבאר לפנים והיו נותנין הג' קופות בלשכה מן הלשכות תחת מפתח ומנעול ואח"כ היו מוציאין מאלו הג' קופות ממון באלו הג' מועדים בכל מועד ומועד שיעור ידוע והיו מסתפקין ממנו לקרבנות כמו שיתבאר בזו המסכת ועל נטילת ממון מן הקופות שנתנו בהם אומר בג' פרקים תורמין את הלשכה:
+ומחלוקת ר"ע וחביריו הוא בזמני המעשרות ר"ל מעשר בהמה ועוד יתבארו אלו הדינים בפרט בפרק האחרון ממס' בכורות והלכה כר"ע:
+
+Mishnah 2
+
+<b>בשלש קופות של שלש שלש כו'.</b> כבר הודעתיך בהלכה הקודמת כי הממון כולו היו מכניסין בלשכה אחת וממלאין ממנו שלש קופות ומוציאין משם בכל מועד מהג' מועדות ואמר בזאת ההלכה כי מה שמוציאין משם בכל מועד הוא שלש קופות של שלש שלש סאין וכתוב על אלו השלשה קופות שמחזקת כל אחד מהם שלש סאין אלף בית גימל וזה כדי שיספקו מן הראשונה עד שתכלה ואח"כ מתחילין מן השניה עד שתכלה ואח"כ מן השלישית עד שתכלה ואח"כ ממלאין אותם פעם שנית בפרוס העצרת ואח"כ ממלאים אותם פעם שלישית בפרוס החג וא"כ יהיה שיעור מה שמוציאים באלו השלשה זמנים שבעה ועשרים סאה לפי שתשעה סאין מוציאין בכל פעם ונדע מזה כי הג' קופות הגדולות שבהן היו הממון המכונס ומהן יוצא בכל מועד ומועד שמחזיקות שבעה ועשרים סאה כל קופה מהם מחזקת תשעה סאין וזה ענין אמרם שם בידיעת שיעורם ילמוד סתום מן המפורש של שלש שלש סאין וכו' ואם היה הממון יותר ממה שמחזיקות אותן השלש קופות אותו המותר נקרא שיורי הלשכה וכבר ידעת כי התורם הוא הממלא אלו השלש קופות המחזיקות ג' סאין: ואמרם שאין נכנסין ללשכה ששם הממון לא בבגד שיוכל להחביא ולא במנעל ולא בסנדל ולא בתפילין ולא בקמיע כדי שלא יחשדוהו שגנב מן הממון בכניסתו והחביאו שם: 
+
+
+Mishnah 3
+
+<b>של בית רבן גמליאל היה נכנס כו':</b><br>אמרם של בית רבן גמליאל ענינו כי כל אחד מהם היה נותן שקלו בזה הענין והיתה כוונתו כדי שיכנס שקלו בתוך הקופה ויסתפקו בו בקרבנות לפי שהיה מתיירא שמא ישאר בכלל השירים הנשארים מן הממון:
+
+Mishnah 4
+
+<b>תרם את הראשונה כו':</b><br>השלש קופות הגדולות שבהן כל הממון שבארנו שהן מחזיקות שבעה ועשרים סאה היו מכוסות בשלשה מטפחות והיה נכנס התורם בשלש קופות הקטנות המחזיקות תשעה סאין כמו שבארנו והיה ממלא הקופה הכתוב עליה א' מאחת מהשלש קופות גדולות ואח"כ מכסה אותה במטפחת שלה ואח"כ היה מגלה הקופה השניה מן הקופות הגדולות וממלא ממנה הקופה הכתוב עליה ב' ומכסה אותה ומניחה ואח"כ מגלה הקופה השלישית וממלא ממנה הקופה שכתוב עליה ג' ולא היה מכסה אותה שאילו היה מכסה אותה היה מוציא בפעם השנית בתחלה מאותה הקופה הגדולה שהתחיל בה בפעם ראשונה וזהו ענין אמרם שמא יתרום מן התרום וכשמניחה מגולה תהיה נכרת וכשיכנס בפעם השנית לתרום יתחיל ממנה ונמצא מוציא מכל קופה וקופה מן הג' קופות הכתוב עליהם אלף בית גימל עד שתהיה כל קופה מהן הקרב ממנו על כל ישראל כי כל קופה מן השלש קטנות מתכוונין עליה על קצת מישראל הוא אמרם תרם את הראשונה לשם א"י וזאת התרומה הוא שיתכוין בה התורם כשיתרום על הגבוי ועל העתיד לגבות כאשר אמרנו במה שקדם:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>התרומה מה היו עושין בה וכו':</b><br>הצמחים של שנה שביעית נקראים ספיח לפי שאין זורעין בו דבר והצומח בה הוא ממה שנזרע בשנה שעברה כלומר השנה הששית וקצרו אותו והוא נקרא ספיח כמו שפירשתי בשביעית וידוע כי כל מה שתוציא אותה שנה הוא הפקר ואוכלין אותו כל העם בשוה ואנו צריכין בכל שנה עומר התנופה ושתי הלחם מן החדש כמו שהוא עיקר אצלנו במנחות והוא אמרם כל קרבנות צבור והיחיד באים מן הארץ ומחוצה לארץ מן החדש ומן הישן חוץ מן העומר ושתי הלחם שאינן באין אלא מן החדש ומן הארץ ולפיכך נצטרך לשכור שומרים לשמור קצת הספיחים כדי שלא ישלחו בני אדם ידם בהם בשנת השמטה ולא נמצא ממה שנביא עומר ושתי הלחם ואותן המעות שנותנין להם בשכרם הוא כאילו היו קונין בו העומר ושתי הלחם וא"ר יוסי כי מי שהתנדב לשמור בחנם שהעומר ושתי הלחם שלו בלי ספק לפי שהם הפקר והוא שומרם בלא שכירות והביאן שמותר להקריבן והציבור יוצאין בהם ידי חובתן א"כ הוא סובר שמשתנה קרבן יחיד לקרבן צבור וחלקו עליו חכמים בזה ואמרו אי אתה מודה כי העומר ושתי הלחם אינן באין אלא משל צבור ואיך יתנדב אותן יחיד כיון שאין להם בשנה שביעית דמים אלא לשמירתן וזו הקושיא היא כפי סברתם שהיו אומרים קרבן יחיד אינו משתנה לקרבן צבור ואין הלכה כרבי יוסי:
+
+Mishnah 2
+
+<b>פרה ושעיר המשתלח כו':</b><br>תרומת הלשכה הוא הממון המכונס בשלש קופות הגדולות שזכרנו אותם פעמים והמותר הנשאר בלשכה עושין ממנו כבש של עץ בצורת התבנית שקורין אותו בעלי התשבורת בלשון ערבי אלמנשור ועולין עליו כמו סולם אלא שאין בו מעלות והוא על זו הצורה ועוד יתבאר במקומו:
+ואמרם כבש פרה ענינו הכבש שמוציאין עליו הפרה אדומה מהר הבית להר המשחה כמו שיתבאר במסכת פרה:
+וכבש שעיר המשתלח ג"כ כבש שהיו מוציאין עליו שעיר המשתלח מן העזרה לחוץ המקדש כאשר יתבאר ביומא ושם יתבאר עוד כי לשון של זהורית קושרין בראש שעיר המשתלח ואין הלכה כאבא שאול:
+
+Mishnah 3
+
+<b>מותר שירי לשכה כו':</b><br>ר"ל כל מה שמשתכר בהן בין מקחן לממכרן לאותן שמקריבין הקרבנות משאר העם להקדש ור"ע אומר אין משתכרין בממון של הקדש ולא בממון עניים והלכה כר"ע:
+
+Mishnah 4
+
+<b>מותר התרומה מה היו עושין כו':</b><br>כבר קדם לך כי ר' ישמעאל סבר כי מותר שירי הלשכה שלוקחין בהן יינות שמנים וסלתות ויהיה שכרם להקדש אותו השכר הוא שקוראין אותו מותר פי' ר"ל כי אותו הדבר שהרויח בהן ניתוסף על דמיו ועוד נבאר לך בפרק שלאחר זה כי הנסכים היה הקדש משתכר בהם והיה מתקבץ ממנו דמים יתירים והם הנקראין מותר נסכים. וקיץ שם לימות החמה. בקיץ ובחורף. ופירות הקיץ ר"ל התאנים והענבים ששוטחין ומייבשין אותם ואוכלין אותם בני אדם תוספת על סעודתו ומפני זה נקראו הקרבנות הקרבין על המזבח יותר על החיוב קיץ המזבח והם כולם עולות נדבה והן משל צבור:
+ואמרם זה וזה לא היו מודין בפירות ר"ל ר"ע ור' חנינא לא היו מודים לו בשכר יינות שמנים וסלתות לפי שהם אומרים אין משתכרים בשל הקדש כאשר קדם ופסק ההלכה בכל זה אמרם תנאי ב"ד על המותרות שיקריבו עולות:
+
+Mishnah 5
+
+<b>מותר הקטורת מה היו עושין כו':</b><br>אין ספק כי הקטורת שעושין לוקחין אותה מתרומת הלשכה וזה נכלל מדבריהם שאמרו בראש הפרק וכל קרבנות הצבור וכשישאר ממנה מותר יותר על מה שאנו צריכים לשארית שנתנו כי ידוע הוא הסך שמקריבין ממנו בכל יום כמו שנבאר בתחלת כריתות (אי) נקח מתרומת הלשכה כמו שכר האומן העושה הקטורת כמו שאמרו:
+ואמרם מתרומת הלשכה היו מפרישין ממנה שכר האומנין ומיד יחזור אותו השכר חולין בלא ספק ואח"כ מחללין המותר שנשאר מן הקטורת על שכר האומנין שחזר חולין ויחזור אותו השכר קדש ומחזירין אותן לתרומת הלשכה והמותר שנשאר מן הקטורת חולין ותנתן להם בשכרן וחוזרין ולוקחין אותו מהם בסוף השנה מתרומה חדשה ומסתפקים ממנה בשנה הבאה ובתוספתא דמעילה שאין הקדש מתחלל על המלאכה אלא על המעות כיצד הן עושין מפרישין שכר האומנין וכו' ואם כלתה השנה ולא נתקבצה תרומה חדשה ונצטרך לקטורת נקח אותו הקטורת מהם בתרומה ישנה ומקטירין אותו:
+
+Mishnah 6
+
+<b>המקדיש נכסיו והיו בהן דברים ראויין כו':</b><br>בן עזאי אומר אין הקדש מתחלל על המלאכה ולפיכך יאמר שיקחו מאותן הנכסים שכר האומנים שעשו הקטורת וזולתו ויחזרו חולין אותן הנכסים ואח"כ מחללין עליהם דברים הראוים לקרבנות צבור ואז תנתן אותה הבהמה [ס"א הקטורת] לאומנין בשכרן ויקנו אותה מהן מתרומה חדשה כמשפט שעשו בקטורת והוא מאמר בן עזאי אינה היא המדה ענינו כי אין זה שוה לדין שנדין בקטורת ואינו הולך באותו דרך ומאמר בן עזאי שוה למאמר הנקדם בקטורת לפיכך אני אומר הלכה כבן עזאי:
+
+Mishnah 7
+
+<b>המקדיש נכסיו והיתה בהן בהמה ראויה כו':</b><br>ר"א סובר סתם הקדשות לבדק הבית ור' יהושע אומר שהוא כן אלא מה שאמר כי מה שאפשר להקדיש בעינו להקריבו במזבח שיקריב והיה כלו כליל והיא העולה וראה ר"ע דברי ר"א על דברי רבי יהושע כי רבי יהושע חלק דברו ונתן סתם הקדשות קצתו לבדק הבית ומקצתו למזבח וא"ר פפייס כי מי שהקדוש לבדק הבית בפירוש שהדין בו כדברי ר"א ומי שהקדיש סתם כר' יהושע ולא חלק ר' פפייס על ר"ע והלכה כר"ע:
+
+Mishnah 8
+
+<b>המקדיש נכסיו והיו בהן דברים ראויין כו':</b><br>מה שחייבנו לומר ביינות שמנים וסלתות ועופות שיביא בדמיהם עולות על כל פנים ואמרנו בבהמות שיפלו דמיהם לבדק הבית לפי שהבהמות יש להם פדיון ויינות שמנים וסלתות ועופות אין להם פדיון כמו שהוא עיקר בת"כ ולפיכך מקריבין דמיהם ע"ג המזבח בהכרח והלכה כר"א:
+
+Mishnah 9
+
+<b>אחת לשלשים יום משערין את הלשכה כו':</b><br>משערין מלה עברית כמו שער בנפשו וענינו שנותנין שיעור לאותו דבר וכן בכאן פירושו שפוסקין הדמים לאותן הדברים הנמכרים ופוסקין עם מוכרי הסולת והיין לקרבנות בדמים ידועים וקונין מהם בכל יום ויום מה שהיו צריכין לקרבנות אם נתייקר הדבר הנמכר אין הגזבר מוסיף להם כלום על הסך שהסכים עמהם עליו בתחלת השלשים יום ואם הוזל הדבר הנמכר לוקח מהם בשער הזול מוכרין לו כמו שמוכרין לשאר בני אדם שיד הקדש על העליונה ענינו שלוקח החלק היפה לעצמו וקנה לתועלתו וענין לספק שימכור לנו כדי צרכנו וספוק הוא השלמת הצורך תרגום ומצא להן היספקון להון ועברי ממש אם ישפק עפר שומרון במלאת ספקו ואם הוא בשין וענין מארבע סאין בסלע מסך ארבע סאין בסלע ושיעור הסאה והסלע כבר פרשנוה פעמים רבות בסדר זרעים וממה שאני טעון להזכירך בסוף זה הפרק אמרם בהתלמוד בהעלם דבר ושעירי ע"ז בתחלה גובין להן ואינן באין מתרומת הלשכה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>אלו הן הממונים כו':</b><br>אלו החמשה עשר מעלות מנויים שזכר הם תמיד במקדש וראוי למנות ממונה על כל מדרגה מהם והיה עליהן בלי ספק מוקדמים בכל דור ודור ומונה בכאן האנשים החסידים הידועים וזכר אחד מכל מדרגה וזכר החסיד יותר שהיה באותם הממונים אפילו שלא היו בזמן אחד והוא אמרם כשרי כל דור ודור בא למנות:
+ומה שאמר על החותמות עוד יתבאר מה הן החותמות בזה הפרק:
+ופייסות גורלות היו שמפייסין הכהנים על העבודות כאשר יתבאר במס' יומא ובמס' תמיד:
+ופתחיה הוא מרדכי בלשן שעלה מבבל ששמו ידוע:
+ואמר בן אחיה על חולי מעים כי הכהנים היו מהלכין על הרצפה כל היום והיו משתמשין במים ולא היה עליהם אלא בגד אחד בכל הזמנים כי אסור להם לעבוד אלא בד' בגדים כתונת ומכנסים ומצנפת ואבנט לא פחות ולא יותר ואוכלין הבשר ומפני זאת ההנהגה היה מתרפה טבעם והיה כחות אבריהם הפנימים חלושים ובן אחיה הנזכר היה ממונה על רפואתם ולזה נתכוונו באמרם על חולי מעים:
+נחוניה חופר שיחים. כוונתו היתה להמציא מים לעם בישוב ובמדבר והיה ממונה על חפירות הבורות והמעיינות והגבים וכנוסי המים:
+גביני כרוז תרגום ויעבירו קול ועברו כרוז והיה גביני מכריז בשעת הקרבנות עמדו כהנים לעבודה לוים לדוכן ישראל למעמד:
+בן גבר היה מכריז בבא השמש לנעילת שערים והיו נועלין שערי המקדש:
+בן בבי על הפקיע כלומר על ההלקאה ברצועה ועוד יתבאר לך במסכת מדות כי הכהנים והלוים היו שומרים סביבות המקדש ומקיפין אותו והיא מצוה ואע"פ שאין שם פחד והיה מחזיר עליהם כל הלילה ומי שנמצא ישן היו מלקין אותו ושורפין את בגדיו והיה בן בבי ממונה על זה המעשה:
+על הצלצל שהיה מכה בו כי הצלצל צריך היה במקדש בהכרח והיו מנגנין ומכין אותו בכל יום בשעת הקרבת התמידין כאשר יתבאר במסכת תמיד וכמו כן השיר בכל יום בנגון בשעת הקרבת הקרבן והיה זה האיש ממונה ושר על המשוררים בדור מן הדורות:
+על הפרוכת היה עושה הפרוכת הצריכות במקדש ומתעסק במלאכתן. ופנחס המלביש היה מלביש הכהנים בגדיהם והיה מתעסק בהצנעתן ובעשייתן:
+
+Mishnah 2
+
+<b>אין פוחתין מג' גזברין ומז' אמרכולין כו':</b><br>כבר מלאו אזניך כי גזברים הם נקראים אותן האנשים הממונים על המקדש והם מתעסקים בממון הקדש ובכל ההקדשות אמרו בתוספתא דשקלים ג' גזברים מה הם עושין פודין את הערכים ואת החרמים ואת ההקדשות ומעשר שני וכל מלאכת הקדש בהן נעשית. ואמרכול מעלתו גדולה מן הגזבר תרגום ונשיא נשיאי הלוי ואמרכלא דממנא על רברבי לואי ויש שם מעלה למעלה ממעלת האמרכל ונקרא מי שהוא בזו המעלה קתילק ולא יהיו בזו המעלה פחות משנים נמצא הסגן תחת נשיאות כ"ג והקתילוקין תחת נשיאות הסגן והאמרכולין תחת נשיאות הקתילוקין והגזברין תחת נשיאות האמרכולין ואמרו שבעה אמרכולין מה הן עושין שבעה מפתחות העזרה בידם רצה אחד מהם לפתוח אינו יכול עד שיכנסו כל האמרכולין ופותחין וגזברין נכנסין והביאו ראיה שלא יהיו פחות מאלו מימים קדמונים בדורות הנביאים ולא היו פחות ממה שהתנה בכאן והביאו אסמכתא שלא יהיו ממונין על ממון הקהל פחות משנים מפסוק והם יקחו את הזהב ומיעוט כל לשון רבים שנים:
+
+Mishnah 3
+
+<b>ד' חותמות היו במקדש כו':</b><br>הנסכים כולם שלש המינים והוא כי קרבנות הצאן שהם כוללים ב' מינים הכבשים והעזים יתחייב כל בהמה מהם כשהיא עולה או שלמים (או) נסכים עשרון בלול ברביעית ההין שמן ויין לנסך רביעית ההין ובמנין בהמות העולות והשלמים נופלין אלו השיעורין העזים הכל שוה לגדול ולקטן והכבשים אינם כן כי נסכי כבש בן שנתו או פחות נסכיו כאשר זכרנו כמו נסכי עז ונסכי איל והוא בן שנתים הם סולת שני עשרונים בלולה בשמן שלישית ההין ויין לנסך שלישית ההין וכן לכל איל ואיל וזה היה המין השני מן הנסכים והמין השלישי הוא נסכי בקר וכל אחד מן הבקר בין גדול ובין קטן שוים הם בנסכים המחוייבים בהם סולת שלשה עשרונים בלולה בשמן חצי ההין ויין לנסך חצי ההין וכן לכל עולה או לכל שלמים ושלמים והחטאת והאשם אינן טעונין נסכים אלא חטאת מצורע ואשמו בלבד כמו שנבאר כל זה ועקריו בתחלת מנחות ואם היה המצורע עשיר יקריב ג' בהמות ב' כבשים וכבשה והם עולה וחטאת ושלמים ונסכיהם שלשה עשרונים בלולה בשמן ולוג שמן זהו מין הרביעי של נסכים ואם הוא עני יביא כבש אחד ועשרון סולת ושתי תורים או שני בני יונה וכל זה לשון התורה דכרין תרגום ואיל אחד ודכרא חד ולפיכך היו כותבין בחותמות האיל זכר. ונקרא המצורע חוטא לפי שבעונותיו אירעו מה שאירעו כמו שהוא העיקר אצלנו. וחכ"א כי אין אנו צריכים חותם כתוב בו חוטא דל כי חוטא דל אינו צריך מן הנסכים אלא עשרון אחד כמו שאמרנו כיון שזה כמו זה נותנין לו חותם שיש בו גדי שהוא משמש עשרון אחד כמו שאמרנו. ואמרו זכרים ונקבות ענינו נסכי עולות שאינן באות אלא מן הזכרים מכל מין או נסכי שלמים הבאין מן הנקבות כי נסכי עולה ונסכי שלמים שוין כמו שהודעתיך ולשון התורה בנסכים עולה או זבח:
+
+Mishnah 4
+
+<b>מי שהוא מבקש נסכים כו':</b><br>כל זה מבואר כי אחיה היה מוציא החותם שהוא בכתב יד יוחנן ושואל מיוחנן המעות שקבל אם הותירו אצלו הותירו להקדש ולזה המותר רמז בפרק הנקדם באמרו מותר נסכים:
+
+Mishnah 5
+
+<b>מי שאבד ממנו חותמו כו':</b><br>אם מצאו לו כדי חותמו פירושו שימצאו במעות שביד יוחנן יותר כמו החותם שהוא אומר שאבד לו בלי תוספת וגירעון. ואמר מפני הרמאים כדי שלא ימצא חותם שנפל קודם לכן לבעליו או לאחיה או ליוחנן ויגבה בו או יקח חותם אמת ויניחנו אצלו עד שיוקר השער ויגבה בו:
+
+Mishnah 6
+
+<b>שתי לשכות היו כו':</b><br>חשאי הוא הסוד והסתר וכל הענין מבואר אינו צריך פירוש אחר:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שלשה עשר שופרות כו':</b><br>כבר אמרנו כי שופרות הם התיבות שמכניסין בהם המעות כשלוקחין אותם ועוד יתבאר בזה הפ' מה היה בכל תיבה ותיבה מהם וקראו אותן שופרות לפי שהיו בצורת שופר עגולות עקומות רחבות מלמטה צרות מלמעלה כל מה שהיו עולות למעלה היו נקצרות כדי שלא יוכל אדם להוציא משם מעות אלא בקושי אחר שמהפכין אותן על פניהם. והיו מטילין שם המעות ולא היה אפשר לשלוח יד בהם להוציאם משם וכן אמרו עקומות היו צרין למעלה ורחבין מלמטה מפני הרמאין ענינו כדי שלא יכנוס אדם רמאי ויעשה כמי שמטיל באחת מהן והוא נוטל משם כי כן היה מנהג קצתם שיטיל בהם כל מי שרוצה איזה שיעור שירצה כאשר יתבאר בזה הפרק:
+והוא יבאר לאחר זה היכן היו משתחוים אותן ההשתחויות והיכן היה מקום אותם השולחנות וכשנצייר המקדש בכללות במס' מדות יתבאר לך מקומות השערים מהלשכות כולם ויתבאר לך איזו היתה לשכת העצים:
+
+Mishnah 2
+
+<b>מעשה בכהן אחד שהיה מתעסק כו':</b><br>מתעסק ידוע כמו עושה מלאכתו בכאן לא אמר עובד לפי שזה הכהן שאירע לו זה הדבר היה בעל מום והיה כורת עצים בלשכת העצים למערכה כי אין לבעלי מומין מלאכה במקדש אלא הכנת העצים למערכה כאשר יתבאר במסכת תמיד:
+
+Mishnah 3
+
+<b>והיכן היו משתחוים כו': </b><br>פשפשין דלתות קטנות שעושין בבתי הגדולים בעצם דלתות השערים הגדולים כדי שיהיו נוחין לפתוח בכל עת שירצו וזה התנא שאמר כי שלש עשרה שערים היו בעזרה הוא אבא יוסי בן יוחנן כך נתבאר בירושלמי אבל חכמים אומרים שבעה שערים היו בעזרה כמו שנזכר במדות ואלו השלש עשרה השתחויות היו משתחוים אותן אליבא דחכמים כנגד שלש עשרה פרצות שפרצום מלכי יון בעזרה וחזרו בני חשמונאי וגדרום כאשר יתבאר במדות וכשהיה אדם מגיע למקום פרצה מן הפרצות היה משתחוה על דרך הודאה. כל זה מבואר ומצורת המקדש שאצייר במדות תבין אלו המקומות וכל מה שהיה בתוכו:
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>י"ג שופרות היו במקדש כו':</b><br>השופר הראשון כתוב עליו תקלין חדתין וכל מה שהיו כונסין משקלי אותה השנה היו מטילין אותם שם:
+והשופר השני כתוב עליו תקלין עתיקין ומה שהיו כונסין מן השקלים שנשארו לגבות משנה של אשתקד היו מטילין אותם שם ותרגום ישן נושן עתיקא דעתיקא. והשופר השלישי כתוב עליו קינים. והרביעי כתוב עליו גוזלי עולה:
+ואמר רבי יהודה כי כל מי שיש עליו עולה מן התורים יטיל דמיה בשלישי וכל מי שיש עליו עולה מבני היונה יטיל דמיה ברביעי ולדעתו שמקריבין הכל עולות אבל מה שהוא בשלישי תורים ומה שהוא ברביעי בני יונה. וחכ"א כי כל מי שיש עליו חטאת ועולה מן העוף יטיל דמיהן בשלישי וכל מי שיש עליו עולה בלבד יטיל דמיה ברביעי ולפיכך כל הנמצא בשלישי יקריב מחצה עולות ומחצה חטאות וכל הנמצא ברביעי הכל עולות ואין הפרש ביניהם בין תורים או בני יונה והשופר החמישי כתוב עליו עצים וכל מי שיתנדב דבר לקנות בו עצים למערכה יטיל אותו שם והששי כתוב עליו לבונה וכל המתנדב לקנות לבונה מטיל אותו שם והשביעי כתוב עליו זהב לכפורת וכל מי שהתנדב זהב לעשות בכפורת וקדשי הקדשים מטילין אותו שם והששה הנותרות הם נדבה אחד מהם כתוב עליו מותר חטאת וכל מי שהפריש מעות לחטאתו ונשארו מהם מותר יטיל אותו שם והשני מטילין שם מותר אשם והשלישי למותר קני זבין וזבות ויולדות והרביעי למותר קרבנות נזיר והחמישי למותר אשם מצורע וכבר קדם לך מאמר תנאי ב"ד על המותרות שיקריבו עולות ולפיכך מקריבין כולן עולות נדבה כמו שפירש לקמן ולפיכך אמר ששה לנדבה והששי כתוב עליו נדבה סתם וכל מי שהתנדב דבר למזבח יטיל אותו שם והלכה כחכמים:
+
+Mishnah 6
+
+<b>האומר הרי עלי עצים כו':</b><br>לפי שקדם המאמר כי היה שם שופר שהרשות ביד כל אדם להטיל בו כמו שהיה רוצה ואפילו הטיל בשופר של זהב בדרך הדמיון משקל שעורה של זהב או שהטיל בשופר של לבונה שוה שעורה אחת של לבונה אמר בכאן כי זה הרשות הוא כשלא פרט דבר מסוים בעין אבל אם אמר הרי עלי עצים לא יפחות משני גזירין שיהיה באורך כל אחד אמה ועביו דומה לאורכו בדרך ההקש וכן אם אמר הרי עלי לבונה לא יפחות מן הקומץ ואם אמר הרי עלי זהב ר"ל מטבע שהוא מסוים כמו לבונה ועצים לא יפחות מדינר זהב וכן באר התלמוד ואלו הששה שופרות כבר בארנו שהן מותר חטאות ואשמות והביא ראיה על כל שהוא בא משום חטא ומשום אשמה שישתתפו בו הכהנים והמזבח כדי שיתקיים הכתוב אשם לה' ואשם לכהן כמו שכתוב כסף אשם וכסף חטאות לא יובא בית ה' וגו':
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>מעות שנמצאו בין השקלים כו':</b><br>לפי שזכר הספק הנולד בין השופרות זכר ג"כ כשנפל כיוצא בו לאדם בין מעות חולין ובין מעות מעשר שני באיזה מקום שיהיה וכבר נתן לך עיקר בסוף דבריו ומה שאמרנו שנדבה חמורה מן השקלים לפי שהמעות נדבה כולם עולות למזבח כמו שנתבאר ומעות שקלים מסתפקין מהם בקרבנות צבור מהם עולות ומהם חטאות אוכלים אותן הכהנים ולזה הטעם עוד אמרנו באותן מעות הנמצאות בין קינים לגוזלי עולה מחצה למחצה שהן כולם עולות והקדמנו ג"כ הלבונה על העצים כי הלבונה קרבן והעצים מכשירי קרבן:
+
+Mishnah 2
+
+<b>מעות שנמצאו לפני סוחרי בהמה כו':</b><br>מעות שנמצאו לפני סוחרי בהמה ר"ל בירושלם לפי שבני אדם עולין שם במעות מעשר שני לקנות בהם הבהמות על הרוב כמו שבארנו במס' מעשר שני וכל מה שימצא לפני סוחרי הבהמות בקר וצאן נאמר שמא ממעות מעשר שני נפלו מיד הקונה ואמרו בירושלם ר"ל בכל השוקים ובשעת הרגל לפי שכל ישראל עולין לרגל וכל מי שיש אצלו מעות מעשר שני מעלה אותן עמו ומה שחייב שיהיה מה שימצא בהר הבית חולין אמרם חזקה אין הכהן מוציא מעות מתרומת הלשכה עד שהוא מחללן על הבהמה וכל מה שיפול ממנו חולין הוא לפי שכבר נתחלל ואח"כ הוציאוהו מן הלשכה:
+
+Mishnah 3
+
+<b>בשר שנמצא בעזרה כו':</b><br>העולה היא כולה כליל לאישים ולפיכך אין חותכין אותה חתיכות ודי לה לעשותה אברים אברים כמו שבארנו במסכת תמיד וכבר ידעת כי שלמים נאכלים בכל ירושלם ולפיכך נחוש בבשר הנמצא שם שמא הוא שלמים ונתן אותו כולו כמו שלמים כמו שנתננו בכל הנמצא בעזרה מחותך חתיכות חטאות:
+ואמר זה וזה ר"ל בשר הנמצא בעזרה ובשר הנמצא בירושלם תעובר צורתי ענינו שיניחוהו עד שיפסד וישרף מפני חשש שמא עבר זמנו והוא נותר נמצא שבדברינו תועלת כי אם הבשר עולה או חטאת או שלמים ועבר אדם ואכלו אם אכל מה שנמצא בירושלם אינו חייב כלום לפי שהוא שלמים ואם אכל כהן חתיכות הנמצא בעזרה אינו חייב כלום לפי שהוא חטאת ואח"כ חזר לדין אחר דומה לזה ואמר בשר הנמצא בגבולים ענינו בשאר מקומות אם הוא אברים נחוש שמא נבלה הוא וחתכו להאכיל לחיות או למכור ואם הוא חתיכות לא נחוש כי אין חותכין חתיכות אלא מה שאוכלין אותו בני אדם א"כ הבשר שחוטה הוא ומותר באכילה וזה בעיר שכולה ישראל אבל כשיש בעיר נכרי אסור לאוכלו כי העיקר אצלנו בשר שנתעלם מן העין אסור ובשעת הרגל שהבשר מרובה אצל בני אדם אין צריכין לחתכו חתיכות אלא שמבשלין אותו אברים ולפיכך אף אברים מותרים:
+
+Mishnah 4
+
+<b>בהמה שנמצאת מירושלם כו':</b><br>כבר ידעת כי עולת בהמה אינה באה אלא מן הזכרים ותמצא בזה הענין כמה כתובים בתורה לפיכך אומר ר' יהודה כי אם נמצא קודם הפסח שלשים יום והיה הזכר הנמצא בן שנה מן הכבשים או מן העזים שהוא ראוי לפסח שאין מקריבין אותו עולה אבל מותר להקריבו פסח כי ברור שנאבד לאחד מעולי רגלים שהיה מעלה אותו לפסחו וזה הנקרב שלמים ויאכל אותו המוצאו לפי שהוא ממונו על עקרי דיניו ואם יבא במקרה שיכיר בעליו אחר כן יתן לו דמיו כמו שהיה שוה בשעה שהקריבו שלמים ואין הלכה כר' יהודה:
+
+Mishnah 5
+
+<b>בראשונה היו ממשכנים כו':</b><br>ממשכנים את מוצאיה ענינו שהיו ממשכנים מוצא העולה עד שיביא נסכים המחויבים לאותו המין:
+
+Mishnah 6
+
+<b>ז' דברים התקינו ב"ד כו':</b><br>מנחת כ"ג היא מה שאמר הכתוב בה זה קרבן אהרן ובניו אשר יקריבו לה' ביום המשח אותו עשירית האיפה סלת למנחה מחציתה בבקר ומחציתה בערב ואין הלכה כרבי יהודה:
+
+Mishnah 7
+
+<b>על המלח ועל העצים כו':</b><br>דין התורה אין מועלין באפר הפרה אמר בספרי חטאת היא מלמד שמועלין בה ואין מועלין באפרה אבל לפי שהיו הכהנים משתמשין באפרה בחבורותיהן גזרו שיהיו מועלין באפר וכשנסתלקה הסבה ופרשו מהן בני אדם החזירו הדבר לעקרו והתקינו שלא יהו מועלין באפרה:
+ואמרו על הקנים הפסולות ענינו אצלי כי מה שנאבד ונמצא מן הקנים פסולות שיביא משל צבור כיון שהבעלים נתנו הדמים ואנחנו לקחנו אותם מהם:
+וא"ר יוסי כי מוכר הקנים כיון שפסק דמים עם הגזברים שהוא חייב להמיר כל מי שנמצא בהם פסול כמו שאמרנו בפרק רביעי במוכרי נסכים שאינו מקבל את מעותיו עד שיהא המזבח מרצה ואפילו נפסד היין או הסולת ברשות הגזבר אחר שלקחו ממנו שהמוכר חייב לקבלו ולהמירו כמו כן בכאן אפילו נפסל העוף אחר לקיחתו על הגזבר להחזירו למוכר ועל המוכר לקבלו ומאמר רבי יוסי אמת אמרו תנאי ב"ד הוא המספק את הקנים הוא מספק את הפסולות ובכל מקום שאומר משל צבור הכוונה בו שיביא מתרומת הלשכה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כל הרוקין הנמצאין בירושלם כו':</b><br>לשון תורה הוא ברוק הזב שהוא טמא אמר השם יתברך וכי ירוק הזב בטהור וגו' ועוד יתבאר לך במסכת טבול יום כי משקים היוצאים מן הטמא שהן כמו המשקים שהוא נוגע בהם ולפיכך הוה רוק כל הטמאים טמא והעובדי כוכבים אצלנו כמו זבים אמר גזרו עליהם שיהו כזבים לכל דבריהם והיה בשוק העליון של ירושלם עובדי כוכבים שוכנים שם ור' יוסי אומר כי הטמאים בכל השנה היו מהלכים באמצע הדרכים והאדם הטהור היה מרחיק אותם ומפריש עצמו לצדדין והיה מצוה לבני אדם שיפרשו מהם כדי שלא יטמאו ומפני זה הרוק הנמצא בצדדין טהור והנמצא באמצע הדרך טמא ובשעת הרגל הדבר להפך כי העיקר אצלנו כל ישראל חברים ברגל שנאמר ויעל כל ישראל כאיש אחד חברים וכולם טהורים כאשר נצטוינו חייב אדם לטהר עצמו ברגל וכל מי שנשאר טמא ולא יכול ליטהר יפריש עצמו לצדדים ויתרחקו בני אדם ממנו כדי שלא יטמאו כי כל העדה כולם טהורים והלכה כרבי יוסי:
+
+Mishnah 2
+
+<b>כל הכלים הנמצאין כו':</b><br>שלא כירידתן עלייתן לפי שהם כשמורידין אותן לטבילה הם טמאים וכשמעלין אותן הם טהורים ויתבאר לך זה ממקום הכלי ותכונתו אם נפל בשעת הירידה או בשעת העלייה:
+ומגריפה כלי שמקבצים בו עצמות המתים. ומריצה הוא כלי שהיו מכתתין ומרצצים בו העצמות כדי שיכנסו בסל להוליך אותן ממקום למקום וזה השם מגזרת ותרץ את גלגלתו ולחוזק טומאתן היו בחזקת טומאה והלכה כרבי יוסי כי העיקר אצלנו לא גזרו על הכלים בירושלם אבל חוץ לירושלם כל הכלים הנמצאים בחזקת טומאה שמא הם מדרס הזב או טמאים במת וזו גזירה מדבריהם:
+
+Mishnah 3
+
+<b>סכין שנמצאת בארבעה עשר כו':</b><br>יום י"ד מניסן הוא יום שחיטת הפסח וחזקת כל הסכינין שטהרו לשחיטה ולפיכך שוחט בה מיד ואם מצאה יום שלשה עשר מזה עליה מי נדה ומטבילה ותשאר עד הערב השמש ושוחט כי אפשר שהוציאוהו לטהר:
+ואמרם שונה לפי שאנו נותנים אותה ביום שלשה עשר כאילו הוא יום שביעי לטומאתה שהיא צריכה הזייה שניה כמו שאמר הכתוב בטומאת מת והזה הטהור על הטמא ביום השלישי וגו' וכן כשיחול יום ארבעה עשר בשבת שמא יעלה על הדעת שלא נשחוט בשבת מספק לפי שאפשר שהסכין טמאה והשחיטה נפסדת הודיענו בכאן שלא נאמר זה אלא שוחט בה מיד לפי שהוא יום טוב ולפי שהעם יודעים כי אסור בו הזאה וטבילת כלים כמו שיתבאר במסכת ביצה טהרו אותה מלפני יו"ט ואם נמצאת זו הסכין קשורה עם סכין ידוע אצלו הרי הוא כמו אותה הידועה אם טמאה טמאה אם טהורה טהורה ומה שחייב שנאמר סכין שנמצא בארבעה עשר טהורה ונאמר שטהרה יום שלשה עשר והעריב שמשה ולא נאמר זה בקופיץ אבל נאמר ואפילו יום ארבעה עשר שמא הוציאוהו לטהר ולא נטהר יום שלשה עשר והוא מה שביארוהו במס' פסחים והוא כי הסכין הוא צריך לשחיטת הפסח על כל פנים כי שחיטת הפסח צריכה בהכרח בין בטומאה בין בטהרה והקופיץ אינו צריך אלא לחתוך הבשר והעצמות ואינו ראוי אלא לחגיגת ארבעה עשר שמותר בו שבירת העצם וחגיגת י"ד אינה קריבה על כל פנים כי אם בא פסח בטומאה או במרובה אינה באה כמו שביארנו בפרק ששי מפסחים ועל אלו העקרים נתקיימה זו המשנה כשהיה הנשיא גוסס בשלשה עשר שהכל מטמאין לו ולפי שהדבר חד ספיקא שהרי אפשר שימות ויבא הפסח בטומאה ולא נצטרך טהרת סכינין ואפשר שלא ימות ויבא בטהרה ונצטרך לטהרת סכינין יטהרו העם סכיניהם בשלשה עשר ויהיו מוכנים ולפיכך כשנמצא בארבעה עשר שוחט בה מיד אבל קופיץ לא נתעסקו לטהרו יום שלשה עשר כיון שהיה להם סכין ושמא ימות הנשיא כיון שהוא גוסס ויבא הפסח בטומאה ולא תהיה שם חגיגה ולא נצטרך לקופיץ לפי שהוא אינו צריך אלא לחגיגה או נאמר שלא ימות ויבא הפסח בטהרה שמא יבא במרובה ולא תהיה שם חגיגה ולא נצטרך קופיץ ומפני זה חזקתו שלא נטהר בארבעה עשר וכשנמצא ביום י"ד שונה ומטביל וזהו ענין אמרם לשם סכין דחד ספיקא מטביל לה קופיץ דתרי ספיקי לא מטביל ליה והבן זה וכבר קדם לך לא גזרו על הכלים בירושלם והוצרכנו זה הסכין טבילה כשנמצא יום שלשה עשר משום חומרא דקדשים:
+
+Mishnah 4
+
+<b>פרוכת שנטמאת כו':</b><br>בתחילת סדר טהרות נבאר לך האבות והתולדות נקראות ולד הטומאה ובמסכת פרה תמצא זה הלשון אמר כי כל ולד הטומאות אינו מטמא כלים אלא משקה א"כ אינה נטמאת זאת הפרוכת מצד שהוא כלי בולד הטומאה אלא במשקה ועוד יתבאר לך בתחלת כלים כי הכלים המטמאים במשקין אינן צריכין הערב השמש אלא אם נטמאו באב הטומאה:
+
+Mishnah 5
+
+<b>רשב"ג אומר משום ר"ש בן הסגן כו':</b><br>שמונים ושתי רבוא שמנה מאות אלף ועשרים אלף דינר ומלאכת הפרוכת היא מלאכת התשבץ וכל מה שנזכר בזה הפרוכת הכל לשון הבאי וכן בארו בש"ס:
+
+Mishnah 6
+
+<b>בשר קדשי קדשים כו':</b><br>בית שמאי אומרים הכל ישרף בפנים אלא מה שנטמא טומאה חמורה בחוץ וב"ה אומרים לא ישרף בפנים אלא מה שנטמא טומאה קלה בפנים:
+
+Mishnah 7
+
+<b>רבי עקיבא אומר מקום טומאתו כו':</b><br>ר' עקיבא אינו חושש למין הטומאה לא קלה ולא חמורה אבל הוא חושש למקום והלכה כרבי עקיבא:
+
+Mishnah 8
+
+<b>אברי התמיד ניתנין מחצי כבש כו':</b><br>הכרכוב הנזכר בכאן הוא לענין נתינת מוספי ראש חדש אמרו שהוא אמה. בין קרן לקרן מקום הלוך רגלי הכהנים וכשנצייר המזבח יתבאר לך זה המקום ועשו זה כדי לפרסמו ענין ראש חדש וכן אמר כדי לפרסמו שהוא ר"ח ואמרו המקדיש שקלים וביכורים הוא שיתן אותם הקדש לבדק הבית והלכה כר"ש:
+<b>סליק פירוש המשניות להרמב"ם ממסכת שקלים</b>
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Shekalim/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Shekalim/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..3b771f29cf764d94dc95283bc093f7a9bb1980ec
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Shekalim/Hebrew/merged.txt	
@@ -0,0 +1,294 @@
+Rambam on Mishnah Shekalim
+רמב"ם על משנה שקלים
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Shekalim
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה שקלים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>באחד באדר משמיעין על השקלים כו':</b><br>שקלים הם אותן שאמר הכתוב עליהן זה יתנו כל העובר על הפקודים וכו' ופירוש משמיעין מכריזין עליהם כדי שיכין כל אחד ואחד שקלו כדי שתהא תרומת הלשכה בעונתה ר"ל בראש חדש ניסן כאשר היתה בתחלה ר"ל בימי המדבר שהיתה התרומה הראשונה בר"ח ניסן הוא שאמרו חכמים בו ביום הוקם המשכן בו ביום נתרמה התרומה ואמר הכתוב בהקמת המשכן ויהי בחדש הראשון בשנה השנית באחד לחדש הוקם המשכן:
+ומכריזין עוד על הכלאים ענינו שיבקרו כל העם גנותיהם וכרמיהם ועוקרין מה שצמח עם התנאי שבארנו במס' כלאים:
+ואמרו בט"ו בו קורין את המגילה עוד יתבאר במס' מגילה כי יושבי הערים המוקפות חומה מימות יהושע בן נון קורין בט"ו:
+ואמרם ומתקנין הדרכים הוא תקון הדרכים והרחובות להשוות אותם ולישר אותם ולעשות הגשרים על הנהרות כדי שאם ינוס מכה נפש בשגגה שלא ימצא מניעה שתמנע אותו מלנוס והשיגו גואל הדם והכהו נפש וזהו ענין אמרו תכין לך הדרך. ואמרם את מקוואות המים הוא שכל מקוה שימצאו שם פחות מארבעים סאה מביאין שם מים שאובין להשלים הארבעים סאה שהם שיעור מי מקוה ועוד יתבאר זה הענין וזולתו במסכת מקוואות. ואמרם צרכי הרבים ביארם בירושל' ואמרו אלו הן צרכי רבים דנין דיני ממונות דיני נפשות ודיני מכות ופודין ערכין וחרמין והקדשות ומשקין מי סוטה ושורפין את הפרה ורוצעין עבד עברי ומטהרין את המצורע ועורפין עגלה ערופה ופורקין את המנעול מע"ג המים ואין מחזירין אותו ר"ל שמפקירין הגבים שהמים מכונסים בהם לבני אדם *בכלל שישתו מהם בימות החמה והכוונה כי כל מה שהיה מאלו הדברים תלוי ומסוגר ולא נתעסקו בו שמזרזין וממהרין להשלימו ולהגיעו לתכליתו מחצי חדש אדר. ואמרם ומציינין על הקברות הוא שמבקרין אותן ואותן שהיו מוצאין שמיחה אותם המים ר"ל שנמחה הציון הבנוי על הקבר היו משימין בו סימן ומחדשין אותו כדי שיהא מקום הטומאה ניכר וידוע ויפרשו ממנו הכהנים וכבר נתבאר לך במסכת מעשר שני שציון קברות הוא בסיד:
+ואמרו ויוצאין אף על הכלאים שיוצאין הממונין ומבקרין השדות הזרועות והכרמים ולא היו סומכין על ההכרזה בלבד:
+
+Mishnah 2
+
+<b>אמר רבי יהודה בראשונה כו':</b><br>זה מבואר ואמת וכבר בארנוהו בפ' שני מכלאים:
+
+Mishnah 3
+
+<b>בט"ו בו שולחנות היו יושבין כו':</b><br>שולחן שם לשולחן שלפני השולחני שמקבל עליו מעות וכן קורין החלפני שולחני בכל המשנה:
+ומדינה שם לכל ערי ישראל מלבד ירושלם וכבר בארנו זה במס' מעשר שני:
+פירוש למשכן שמשכנין מי שאינו שוקל כלומר שמוציאין העבוט מביתו תרגום אם חבול תחבול אם משכונא תסב:
+וקטן שלא הביא שתי שערות אין ממשכנין אותו אלא שמניחין אותו ואם נתן מקבלין מידו אמרו אין ממשכנין עד שיביא שתי שערות ואם אביו נתן בעבורו והוא קטן אומרין לו מאחר שנתת עליו השנה שעברה והעמדת עליו זאת המצוה תן עליו תמיד עד שיגיע ולא תפסוק וזהו ענין אמרם כל קטן שהתחיל אביו לשקול על ידו אינו פוסק:
+
+Mishnah 4
+
+<b>אמר ר' יהודה העיד בן בוכרי כו':</b><br>א"ר יוחנן בן זכאי כי הדעת נותן שכל ישראל חייבין לשקול לפי שהוא כופר נפש ועל דרך צחות המליצה אמר כי מה שאמר השם יתברך זה יתנו זה בגימטריא י"ב ר"ל כי השנים עשר שבטים כולם הם חייבין לשקול אבל לפי שתרומת הלשכה יעשו ממנה העומר ושתי הלחם ולחם הפנים והם מנחות ואוכליהן הם הכהנים כמו שפירש הכתוב והש"י אמר כל מנחת כהן כליל תהיה לא תאכל אלו היו נותנין שקליהם בתרומות הלשכה לא היה מותר להם לאכול שיורי העומר ושתי הלחם ולחם הפנים וחכ"א כי אמרו וכל מנחת כהן נאמר במנחות היחיד והוא אמרם מנחת יחיד קריבה כליל ואין מנחת צבור קריבה כליל ולפיכך אם רצו לתת שקליהם מותר כמו שהעיד עליו בן בוכרי:
+
+Mishnah 5
+
+<b>אע"פ שאמרו אין ממשכנין כו':</b><br>אמרו אין מקבלין מידם קני זבין וקני זבות וקני יולדות ר"ל מיד הכותיים אבל הנכרי אינו יודע בזה ואינו טורח בהם לעולם אמרו סיפא בכותי ולפיכך מקבלין מהם חטאות ואשמות לפי שהוא כיון שנתכוין בכפרה אולי ישוב אבל הנכרים אין מקבלין מהם חטאות ואשמות לפי שאינו נדר ונדבה וכבר ידעת כי אנו לא נפריש היום בין כותי ונכרי כאשר הודעתיך זה הטעם במס' ברכות באמרם גזרו עליהם שיהיו כנכרים לכל דבריהם ולפיכך תבחין מה שראוי ליקח מהם בזה הכלל שנתן לך בכאן ופסק ההלכה שאין מקבלין מן הנכרים קרבן אלא עולה הבאה בנדר ובנדבה בלבד:
+ואמרם בהש"ס אין מקבלין מהם לא לאמת המים ולא לחומת העיר ולמגדלותיה ר"ל ירושלם לפי שאמרו להם הזקנים לא לכם ולנו לבנות בית לאלהינו וכתיב לכם אין חלק וצדקה וזכרון בירושלם:
+
+Mishnah 6
+
+<b>ואלו שחייבין בקלבון כו':</b><br>כבר ידעת כי חובת כל אדם הוא מחצית השקל והשקל הנזכר בתורה הוא שקורין אותו במשנה סלע והסלע שני שקלים והיו חצאי השקלים המבוקשים לצורך בני אדם אליהם והיו נותנין בין השקל השלם ובין השני חצאין מעט מכסף והיו קורין אותו קלבון וכשבאו שנים ונתנו שקל א' בעבורם נאמר להם שיתנו להקדש קלבון א' שיש בין ערך השקל ובין מחצית השקל ורבי מאיר אומר שהם חייבים בשני קולבנות כי כל אחד מהם אילו היה רוצה לקחת שני מחציות שקל בשקל היו לו להוסיף קלבון ומאחר שלא יגיע למשקל חצי שקל אלא אחר נתינת קלבון יש לו על כל אחד משניהם לתת קלבון על כל פנים ואם שקל אדם שקל בשבילו ובשביל מי שאינו חייב בשקל כגון הנשים והעבדים שנתינת אותו חצי שקל חסידות לא חובה אינו חייב בקלבון והכל מודים שאם נתן סלע כדי ליקח מן האדם המקבל השקלים שקל ויחשוב לו בשקל בשביל אדם שהוא חייב בשקלים שיתן שני קולבנות האחד המחויב לשקל שלקח בסלע והשני המחויב עליו באותו שנתן בשבילו או בשביל חבירו ואין הלכה כר"מ:
+
+Mishnah 7
+
+<b>השוקל על ידי עני וע"י שכנו וכו':</b><br>מעשר בהמה הוא חייב בו מי שנולד אצלו אבל הלוקח מזולתו בהמה אינו חייב להוציא המעשר והשותפין והאחים בהיותם שותפין בנכסי אביהם אינן חייבים בקלבון לפי שהם כמו אדם אחד והם חייבין להוציא מעשר בהמה ממה שיולדות צאנם ובקרם כאשר יתבאר וכשיפרדו איש מעל אחיו ויחלקו ממונם יהיה כל אחד מהם כאלו קנה מחבירו החלק המגיע לו ולא יתחייב במעשר בהמה מאותן הולדות שחלקו ואם נתנו שקל בשבילם אחר החלוקה אז יתחייבו בקלבון ומעה כסף הוא חצי שתות מחצית השקל והוא חלק מארבעה ועשרים מן הסלע ומשקלו שש עשרה שעורות מכסף וחכמים אומרים חצי ר"ל חצי מעה והוא משקל שמנה שעורות כסף והלכה כחכמים: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>מצרפין שקלים לדרכונות כו':</b><br>דרכון היה בו שני סלעים ואמר שמצטרפין אותן השקלים שהם מכסף בדינרי זהב כדי שיקל משאם. ושופרות תיבות כצורת שופרות היו נותנין בהם הזהב שהיו כונסין ועוד נבאר מפני מה היו כזאת הצורה:
+ואמר נשבעין ר"ל השלוחין המוליכין השקלים ופסק התלמוד כי אלו השלוחין שומרי שכר ומעיקרי הדינין כי שומרי שכר חייבין בגניבה ובאבידה כאשר נתבאר במקומו אלא אם היה שם אונס ולפיכך אמרו נגנבו בליסטין מזויין ענינו שיצאו עליהם ליסטין מזויינין בברזל שאין אונס גדול מזה ואבדו כשטבעה ספינתו בים שהוא ג"כ אונס ולפיכך אינם חייבין אלא שבועה:
+וענין נתרמה התרומה כאשר אספר לך והוא כי מעות השקלים כשכונסין אותן נותנין אותן בלשכה ידוע וכשהיה שם הממון לוקחין ממנו בשלש קופות קצת ומוציאין אותן במה שצריכין בצורך הקרבנות עד שיכלה אותו הקצת שהוציאו ומוציאין שנית קצת אחר וכשמוציאין אותו הקצת שמוציאין מן השקלים המכונסים מתכוונים להוציאו בקרבנות על הגבוי ועל העתיד לגבות כדי שלא יהיו הקרבנות מאותן השקלים ממון מי ששקל בלבד וישארו אותן שלא נתנו שקליהם ערומים מאותן הקרבנות וזהו ענין אמרם תורמין על הגבוי ועל העתיד לגבות א"כ כל מקום שתשמע נתרמה תרומה ענינו שלקחו מן השקלים קצת והוציאוהו להסתפק בקרבנות ולא נתרמה תרומה ענינו שהשקלים המכונסין לא הוציאו מהם דבר ואמר בכאן אם נתרמה תרומה ואח"כ אבד הממון נשבעין השלוחין לגזברים לפי שמאחר שנתרמה תרומה ברשות הגזברים יחשב ואפילו מה שלא הגיע לידם כי העיקר אצלנו מה שהודעתיך בו תורמין על העתיד לגבות ואם לא הוציאו מן הממון דבר ולא נסתפקו ממנו נשבעין השלוחין לאנשי העיר שנאבד באונס ושוקלין פעם שנית לפי שלא נתרמה תרומה עליהם וכששקלו שקליהם ע"י שומר חנם נתחייבו לשלם על כל פנים לפי שהם פשעו בהם ועל השלוחין להשבע על כל פנים בהכרח ואפילו אמרו אנשי העיר נשלם פעם שנית ולא נשביע אותם אין שומעין להם לפי שתקנת חכמים אין הקדש יוצא בלא שבועה:
+
+Mishnah 2
+
+<b>הנותן שקלו לחבירו לשקול על ידו כו':</b><br>אם נתרמה תרומה מעל השוקל לפי העקרים שהקדמתי לך כי כשהוא תורם תורם על הגבוי ועל העתיד לגבות ואותו השקל כשנתנו לחבירו מיד קנאו ההקדש כשתרם וכשנתנו על עצמו נהנה מן ההקדש ונתחייב קרבן מעילה וההנאה שהוא נהנה היא שלא ימשכנו אותו וכבר קדם לך כי כל מי שאינו שוקל שממשכנין אותו וזו היא ההנאה שבסבתה נתחייב מעילה דלהשלים המצוה העיקר אצלנו מצות לאו ליהנות ניתנו וכששקל שקלו ממעות שהיו אצלו הקדש ונתנו אחר שנתרמה תרומה ואחר שנתן קנו מאותה התרומה בהמה והקריבוה אז יתחייב מעילה לפי שזה ההקדש הקדש הוא בכל מקום שהוא ולא נשתנה וכשהקריבו הבהמה והוא נתכוון שהוא ממעות כל מי שנתן דבר בתרומת הלשכה כאילו קנה באותן מעות של הקדש בהמה והקריבה ונפטר מחיוב המשכון כאשר זכרנו ונהנה ויתחייב מעילה ואם נתנו ממעות מעשר שני יאכל כנגדו בירושלם כדין מעשר שני כאשר זכרנו ואם היה מדמי שביעית יאכל ג"כ כנגדו בקדושת שביעית כאשר בארנו במקומו:
+
+Mishnah 3
+
+<b>המכנס מעות ואמר הרי אלו לשקלי כו':</b><br>הכל מודים כי מי שהוציא מעות בידו ואמר הרי אלו לשקלי כי הוא צריך שיפרע מהם שקלו שהוא חייב בו כמו שביארנו במה שקדם:
+והמותר נדבה ר"ל שיקריב מהם עולות נדבה כאשר יתבאר ומה שחלקו בית שמאי ובית הלל במי שכונס מעט מעט ואמר כשמתחיל לכנס הרי אלו לשקלי אומרים ב"ה שמותרן כל מה שהותירו על השקל שהן חולין וב"ש אומרים נדבה וזה הוא מה שאמרו בירושלמי במאי פליגי במכנס פרוטרוט פירושו פרוטה פרוטה:
+
+Mishnah 4
+
+<b>אמר רבי שמעון מה בין שקלים לחטאת כו':</b><br>רבי שמעון נותן טעם לדברי ב"ה שאמרו במכנס פרוטרוט לשקלו מותרן לחולין ואמרו במכנס פרוטרוט לחטאת מותרן נדבה. ואמר כי השקלים יש להם קצבה קצובה וכן אמר יתברך העשיר לא ירבה וגו' ולפיכך המותר חולין והחטאת קונין אותו בדינר או באלף ולפיכך כל מה שהכניס חלה קדושה עליו ויקנה מהן חטאת במה שיוכל והמותר עולת נדבה וחלק ר' יהודה על רבי שמעון ורצה לבטל טעמו ואמר לו אף לשקלים אין להם קצבה כי כבר שקלו העם שיעור גדול ושיעור קטן כי כשעלו מן הגולה היו שוקלין דרכונות ר"ל שהיה המטבע שלהם דרכונות כפל הסלע והיה שוקל אדם במחצית השקל סלע חזרו לשקול סלעים והיה שוקל אדם שקל ר"ל מחצית הסלע חזרו לשקול טבעי' ר"ל שחזר המטבע שלהם חצי סלע והוא שקל וכן אמרו טבעין פלגות הסלעים והיה אדם שוקל במחצית השקל שקל שלם שהוא מחצית השקל של תורה כי סלע הוא שקל של תורה ואין מותר לשקול בשום פנים פחות מן השיעור הכתוב בתורה אבל שוקל יותר כפי שינוי המטבעות. בקשו לשקול דינרין הוא רביעית הסלע כי הסלע ארבעה דינרין א"כ יהיה מחצית השקל החייב על כל אדם דינר וזה הוא שש מעה כסף כאשר ביארנו ולא הודו העם בזה והוא הבין מאלו השקלים שאין להם משקל ידוע אלא שהם חצי דינר מאיזה מטבע שיהיה והשיבו ר' שמעון אעפ"כ יד כולם שוה כי בזמן שהיו נותנין סלעים סלע סלע היה נותן כל אחד ואחד ולא היה נותן אחד סלע ואחד פחות ואחד יותר. וכמו כן בזמן נתינת השקלים שקל שקל היה נותן כל אחד ואחד ולא היה אדם מרבה על חבירו בזמן מן הזמנים והחטאת אינה כן והטעם שנתן רבי שמעון אמת:
+
+Mishnah 5
+
+<b>מותר שקלים חולין כו':</b><br>מותר שקלים חולין זהו דעת ב"ה ועל הפנים שספרנו:
+ועשירית האיפה הוא החטאת שמקריב העני כשלא תשיג ידו לקרבן העוף וזה בשבועת ביטוי וחברותיה והוא אמרו אם לא תשיג ידו לשתי תורים וגו' וכשהפריש מעות לקנות עשירית האיפה או לשתי תורים ובני יונה שנתחייבו הזבים והזבות והיולדות או לקנות חטאת ואשם ונשאר מהם מותר אותו המותר קונין בו עולת נדבה ועל זה הדרך ילך אמרם מותר עולה עולה מותר פסח לשלמים לפי שכולם קדשים קלים מותר נזירים לנזירים מותר הקרבנות שמקריבין אותן הנזירים והם שלש בהמות כאשר נתבאר וכשנשתתפו חבורות נזירים וקרבנותיהם כאשר יתבאר במסכת נזירות והותירו יוציאו אותו המותר נזירים בקרבנותיהם:
+<b>מותר שבויים לשבויים כו':</b><br>מותר מתים למתים. פירושו כשכונסין מעות להוציאם בקבורת המתים ותכריכיהן:
+ואמר מותר המת ליורשיו. הוא דבר אמתי:
+ונפש הוא הבנין שעושין על הקבר והוא נקרא ציון בלשון הקדש ובנה אצלו ציון:
+וממה שראוי שתדע כי גבאי צדקה כשרואין מדרך התיקון ובתנאי שיהא זה תיקון אנשי העיר שצריכין לשנות אלו המותרות ויעשו מהם רצונם כגון שיוציאו מותר שבויים לעניים או מותר מתים לשבויים והדומה לזה שהרשות בידם והבחירה וכן נראה מגמרתינו ובירושלמי אמרו ג"כ בזה המקום אין ממחין ביד פרנסים בכך וכל הדברים האלו הן הנוהגים כסדר הזה כשאין שם צורך הכרחי ולא הסכימו הזקנים ואנשי המדינה אל הפך זה אבל אם הסכימו עושין כפי הסכמתם:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>בשלשה פרקים בשנה תורמין את הלשכה כו':</b><br>פירשו בגמרא ואמרו כולה כאחד היתה באה ר"ל כי בזמן פסח היו כונסים כולם ומפני זה סדרו להוציא מהם בשלשה פרקים כדי לפרסם הדבר ר"ל שמפרסמין ומודיעין כי בחג הפסח חובה להביא תרומת המקום הקרוב ואשר הוא רחוק ממנו בעצרת ואשר הוא יותר רחוק בחג הסוכות והוא אמרם הלין דקרבין בפרוס פסח והלין דרחיקין בפרוס עצרת והלין דרחיקין מנהון בפרוס החג. ענין פרס חצי מועד וכן אמר כל מה דתנינא פרס פלגא ענינו חצי חדש ובתוספתא איזה הוא פרס אין פחות מחמשה עשר יום קודם לרגל:
+וענין תורמין כבר בארנוה ואני אשנה אותו והוא שמכניסין הממון כולו המכונס מן השקלים ונותנין אותו בלשכה ולוקחין מאותו הממון שבלשכה ג' קופות גדולות שמחזיקות כלל גדול מן הממון המכונס ואין לו שיעור ידוע במשנה ועליו אמרו בירושלמי כמה הוא שיעורן של קופות ובאה התשובה נלמוד סתום מן המפורש ענינו שנלמוד זה השיעור מן ההלכות שלאחר אלו כאשר נבאר לפנים והיו נותנין הג' קופות בלשכה מן הלשכות תחת מפתח ומנעול ואח"כ היו מוציאין מאלו הג' קופות ממון באלו הג' מועדים בכל מועד ומועד שיעור ידוע והיו מסתפקין ממנו לקרבנות כמו שיתבאר בזו המסכת ועל נטילת ממון מן הקופות שנתנו בהם אומר בג' פרקים תורמין את הלשכה:
+ומחלוקת ר"ע וחביריו הוא בזמני המעשרות ר"ל מעשר בהמה ועוד יתבארו אלו הדינים בפרט בפרק האחרון ממס' בכורות והלכה כר"ע:
+
+Mishnah 2
+
+<b>בשלש קופות של שלש שלש כו'.</b> כבר הודעתיך בהלכה הקודמת כי הממון כולו היו מכניסין בלשכה אחת וממלאין ממנו שלש קופות ומוציאין משם בכל מועד מהג' מועדות ואמר בזאת ההלכה כי מה שמוציאין משם בכל מועד הוא שלש קופות של שלש שלש סאין וכתוב על אלו השלשה קופות שמחזקת כל אחד מהם שלש סאין אלף בית גימל וזה כדי שיספקו מן הראשונה עד שתכלה ואח"כ מתחילין מן השניה עד שתכלה ואח"כ מן השלישית עד שתכלה ואח"כ ממלאין אותם פעם שנית בפרוס העצרת ואח"כ ממלאים אותם פעם שלישית בפרוס החג וא"כ יהיה שיעור מה שמוציאים באלו השלשה זמנים שבעה ועשרים סאה לפי שתשעה סאין מוציאין בכל פעם ונדע מזה כי הג' קופות הגדולות שבהן היו הממון המכונס ומהן יוצא בכל מועד ומועד שמחזיקות שבעה ועשרים סאה כל קופה מהם מחזקת תשעה סאין וזה ענין אמרם שם בידיעת שיעורם ילמוד סתום מן המפורש של שלש שלש סאין וכו' ואם היה הממון יותר ממה שמחזיקות אותן השלש קופות אותו המותר נקרא שיורי הלשכה וכבר ידעת כי התורם הוא הממלא אלו השלש קופות המחזיקות ג' סאין: ואמרם שאין נכנסין ללשכה ששם הממון לא בבגד שיוכל להחביא ולא במנעל ולא בסנדל ולא בתפילין ולא בקמיע כדי שלא יחשדוהו שגנב מן הממון בכניסתו והחביאו שם: 
+
+
+Mishnah 3
+
+<b>של בית רבן גמליאל היה נכנס כו':</b><br>אמרם של בית רבן גמליאל ענינו כי כל אחד מהם היה נותן שקלו בזה הענין והיתה כוונתו כדי שיכנס שקלו בתוך הקופה ויסתפקו בו בקרבנות לפי שהיה מתיירא שמא ישאר בכלל השירים הנשארים מן הממון:
+
+Mishnah 4
+
+<b>תרם את הראשונה כו':</b><br>השלש קופות הגדולות שבהן כל הממון שבארנו שהן מחזיקות שבעה ועשרים סאה היו מכוסות בשלשה מטפחות והיה נכנס התורם בשלש קופות הקטנות המחזיקות תשעה סאין כמו שבארנו והיה ממלא הקופה הכתוב עליה א' מאחת מהשלש קופות גדולות ואח"כ מכסה אותה במטפחת שלה ואח"כ היה מגלה הקופה השניה מן הקופות הגדולות וממלא ממנה הקופה הכתוב עליה ב' ומכסה אותה ומניחה ואח"כ מגלה הקופה השלישית וממלא ממנה הקופה שכתוב עליה ג' ולא היה מכסה אותה שאילו היה מכסה אותה היה מוציא בפעם השנית בתחלה מאותה הקופה הגדולה שהתחיל בה בפעם ראשונה וזהו ענין אמרם שמא יתרום מן התרום וכשמניחה מגולה תהיה נכרת וכשיכנס בפעם השנית לתרום יתחיל ממנה ונמצא מוציא מכל קופה וקופה מן הג' קופות הכתוב עליהם אלף בית גימל עד שתהיה כל קופה מהן הקרב ממנו על כל ישראל כי כל קופה מן השלש קטנות מתכוונין עליה על קצת מישראל הוא אמרם תרם את הראשונה לשם א"י וזאת התרומה הוא שיתכוין בה התורם כשיתרום על הגבוי ועל העתיד לגבות כאשר אמרנו במה שקדם:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>התרומה מה היו עושין בה וכו':</b><br>הצמחים של שנה שביעית נקראים ספיח לפי שאין זורעין בו דבר והצומח בה הוא ממה שנזרע בשנה שעברה כלומר השנה הששית וקצרו אותו והוא נקרא ספיח כמו שפירשתי בשביעית וידוע כי כל מה שתוציא אותה שנה הוא הפקר ואוכלין אותו כל העם בשוה ואנו צריכין בכל שנה עומר התנופה ושתי הלחם מן החדש כמו שהוא עיקר אצלנו במנחות והוא אמרם כל קרבנות צבור והיחיד באים מן הארץ ומחוצה לארץ מן החדש ומן הישן חוץ מן העומר ושתי הלחם שאינן באין אלא מן החדש ומן הארץ ולפיכך נצטרך לשכור שומרים לשמור קצת הספיחים כדי שלא ישלחו בני אדם ידם בהם בשנת השמטה ולא נמצא ממה שנביא עומר ושתי הלחם ואותן המעות שנותנין להם בשכרם הוא כאילו היו קונין בו העומר ושתי הלחם וא"ר יוסי כי מי שהתנדב לשמור בחנם שהעומר ושתי הלחם שלו בלי ספק לפי שהם הפקר והוא שומרם בלא שכירות והביאן שמותר להקריבן והציבור יוצאין בהם ידי חובתן א"כ הוא סובר שמשתנה קרבן יחיד לקרבן צבור וחלקו עליו חכמים בזה ואמרו אי אתה מודה כי העומר ושתי הלחם אינן באין אלא משל צבור ואיך יתנדב אותן יחיד כיון שאין להם בשנה שביעית דמים אלא לשמירתן וזו הקושיא היא כפי סברתם שהיו אומרים קרבן יחיד אינו משתנה לקרבן צבור ואין הלכה כרבי יוסי:
+
+Mishnah 2
+
+<b>פרה ושעיר המשתלח כו':</b><br>תרומת הלשכה הוא הממון המכונס בשלש קופות הגדולות שזכרנו אותם פעמים והמותר הנשאר בלשכה עושין ממנו כבש של עץ בצורת התבנית שקורין אותו בעלי התשבורת בלשון ערבי אלמנשור ועולין עליו כמו סולם אלא שאין בו מעלות והוא על זו הצורה ועוד יתבאר במקומו:
+ואמרם כבש פרה ענינו הכבש שמוציאין עליו הפרה אדומה מהר הבית להר המשחה כמו שיתבאר במסכת פרה:
+וכבש שעיר המשתלח ג"כ כבש שהיו מוציאין עליו שעיר המשתלח מן העזרה לחוץ המקדש כאשר יתבאר ביומא ושם יתבאר עוד כי לשון של זהורית קושרין בראש שעיר המשתלח ואין הלכה כאבא שאול:
+
+Mishnah 3
+
+<b>מותר שירי לשכה כו':</b><br>ר"ל כל מה שמשתכר בהן בין מקחן לממכרן לאותן שמקריבין הקרבנות משאר העם להקדש ור"ע אומר אין משתכרין בממון של הקדש ולא בממון עניים והלכה כר"ע:
+
+Mishnah 4
+
+<b>מותר התרומה מה היו עושין כו':</b><br>כבר קדם לך כי ר' ישמעאל סבר כי מותר שירי הלשכה שלוקחין בהן יינות שמנים וסלתות ויהיה שכרם להקדש אותו השכר הוא שקוראין אותו מותר פי' ר"ל כי אותו הדבר שהרויח בהן ניתוסף על דמיו ועוד נבאר לך בפרק שלאחר זה כי הנסכים היה הקדש משתכר בהם והיה מתקבץ ממנו דמים יתירים והם הנקראין מותר נסכים. וקיץ שם לימות החמה. בקיץ ובחורף. ופירות הקיץ ר"ל התאנים והענבים ששוטחין ומייבשין אותם ואוכלין אותם בני אדם תוספת על סעודתו ומפני זה נקראו הקרבנות הקרבין על המזבח יותר על החיוב קיץ המזבח והם כולם עולות נדבה והן משל צבור:
+ואמרם זה וזה לא היו מודין בפירות ר"ל ר"ע ור' חנינא לא היו מודים לו בשכר יינות שמנים וסלתות לפי שהם אומרים אין משתכרים בשל הקדש כאשר קדם ופסק ההלכה בכל זה אמרם תנאי ב"ד על המותרות שיקריבו עולות:
+
+Mishnah 5
+
+<b>מותר הקטורת מה היו עושין כו':</b><br>אין ספק כי הקטורת שעושין לוקחין אותה מתרומת הלשכה וזה נכלל מדבריהם שאמרו בראש הפרק וכל קרבנות הצבור וכשישאר ממנה מותר יותר על מה שאנו צריכים לשארית שנתנו כי ידוע הוא הסך שמקריבין ממנו בכל יום כמו שנבאר בתחלת כריתות (אי) נקח מתרומת הלשכה כמו שכר האומן העושה הקטורת כמו שאמרו:
+ואמרם מתרומת הלשכה היו מפרישין ממנה שכר האומנין ומיד יחזור אותו השכר חולין בלא ספק ואח"כ מחללין המותר שנשאר מן הקטורת על שכר האומנין שחזר חולין ויחזור אותו השכר קדש ומחזירין אותן לתרומת הלשכה והמותר שנשאר מן הקטורת חולין ותנתן להם בשכרן וחוזרין ולוקחין אותו מהם בסוף השנה מתרומה חדשה ומסתפקים ממנה בשנה הבאה ובתוספתא דמעילה שאין הקדש מתחלל על המלאכה אלא על המעות כיצד הן עושין מפרישין שכר האומנין וכו' ואם כלתה השנה ולא נתקבצה תרומה חדשה ונצטרך לקטורת נקח אותו הקטורת מהם בתרומה ישנה ומקטירין אותו:
+
+Mishnah 6
+
+<b>המקדיש נכסיו והיו בהן דברים ראויין כו':</b><br>בן עזאי אומר אין הקדש מתחלל על המלאכה ולפיכך יאמר שיקחו מאותן הנכסים שכר האומנים שעשו הקטורת וזולתו ויחזרו חולין אותן הנכסים ואח"כ מחללין עליהם דברים הראוים לקרבנות צבור ואז תנתן אותה הבהמה [ס"א הקטורת] לאומנין בשכרן ויקנו אותה מהן מתרומה חדשה כמשפט שעשו בקטורת והוא מאמר בן עזאי אינה היא המדה ענינו כי אין זה שוה לדין שנדין בקטורת ואינו הולך באותו דרך ומאמר בן עזאי שוה למאמר הנקדם בקטורת לפיכך אני אומר הלכה כבן עזאי:
+
+Mishnah 7
+
+<b>המקדיש נכסיו והיתה בהן בהמה ראויה כו':</b><br>ר"א סובר סתם הקדשות לבדק הבית ור' יהושע אומר שהוא כן אלא מה שאמר כי מה שאפשר להקדיש בעינו להקריבו במזבח שיקריב והיה כלו כליל והיא העולה וראה ר"ע דברי ר"א על דברי רבי יהושע כי רבי יהושע חלק דברו ונתן סתם הקדשות קצתו לבדק הבית ומקצתו למזבח וא"ר פפייס כי מי שהקדוש לבדק הבית בפירוש שהדין בו כדברי ר"א ומי שהקדיש סתם כר' יהושע ולא חלק ר' פפייס על ר"ע והלכה כר"ע:
+
+Mishnah 8
+
+<b>המקדיש נכסיו והיו בהן דברים ראויין כו':</b><br>מה שחייבנו לומר ביינות שמנים וסלתות ועופות שיביא בדמיהם עולות על כל פנים ואמרנו בבהמות שיפלו דמיהם לבדק הבית לפי שהבהמות יש להם פדיון ויינות שמנים וסלתות ועופות אין להם פדיון כמו שהוא עיקר בת"כ ולפיכך מקריבין דמיהם ע"ג המזבח בהכרח והלכה כר"א:
+
+Mishnah 9
+
+<b>אחת לשלשים יום משערין את הלשכה כו':</b><br>משערין מלה עברית כמו שער בנפשו וענינו שנותנין שיעור לאותו דבר וכן בכאן פירושו שפוסקין הדמים לאותן הדברים הנמכרים ופוסקין עם מוכרי הסולת והיין לקרבנות בדמים ידועים וקונין מהם בכל יום ויום מה שהיו צריכין לקרבנות אם נתייקר הדבר הנמכר אין הגזבר מוסיף להם כלום על הסך שהסכים עמהם עליו בתחלת השלשים יום ואם הוזל הדבר הנמכר לוקח מהם בשער הזול מוכרין לו כמו שמוכרין לשאר בני אדם שיד הקדש על העליונה ענינו שלוקח החלק היפה לעצמו וקנה לתועלתו וענין לספק שימכור לנו כדי צרכנו וספוק הוא השלמת הצורך תרגום ומצא להן היספקון להון ועברי ממש אם ישפק עפר שומרון במלאת ספקו ואם הוא בשין וענין מארבע סאין בסלע מסך ארבע סאין בסלע ושיעור הסאה והסלע כבר פרשנוה פעמים רבות בסדר זרעים וממה שאני טעון להזכירך בסוף זה הפרק אמרם בהתלמוד בהעלם דבר ושעירי ע"ז בתחלה גובין להן ואינן באין מתרומת הלשכה:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>אלו הן הממונים כו':</b><br>אלו החמשה עשר מעלות מנויים שזכר הם תמיד במקדש וראוי למנות ממונה על כל מדרגה מהם והיה עליהן בלי ספק מוקדמים בכל דור ודור ומונה בכאן האנשים החסידים הידועים וזכר אחד מכל מדרגה וזכר החסיד יותר שהיה באותם הממונים אפילו שלא היו בזמן אחד והוא אמרם כשרי כל דור ודור בא למנות:
+ומה שאמר על החותמות עוד יתבאר מה הן החותמות בזה הפרק:
+ופייסות גורלות היו שמפייסין הכהנים על העבודות כאשר יתבאר במס' יומא ובמס' תמיד:
+ופתחיה הוא מרדכי בלשן שעלה מבבל ששמו ידוע:
+ואמר בן אחיה על חולי מעים כי הכהנים היו מהלכין על הרצפה כל היום והיו משתמשין במים ולא היה עליהם אלא בגד אחד בכל הזמנים כי אסור להם לעבוד אלא בד' בגדים כתונת ומכנסים ומצנפת ואבנט לא פחות ולא יותר ואוכלין הבשר ומפני זאת ההנהגה היה מתרפה טבעם והיה כחות אבריהם הפנימים חלושים ובן אחיה הנזכר היה ממונה על רפואתם ולזה נתכוונו באמרם על חולי מעים:
+נחוניה חופר שיחים. כוונתו היתה להמציא מים לעם בישוב ובמדבר והיה ממונה על חפירות הבורות והמעיינות והגבים וכנוסי המים:
+גביני כרוז תרגום ויעבירו קול ועברו כרוז והיה גביני מכריז בשעת הקרבנות עמדו כהנים לעבודה לוים לדוכן ישראל למעמד:
+בן גבר היה מכריז בבא השמש לנעילת שערים והיו נועלין שערי המקדש:
+בן בבי על הפקיע כלומר על ההלקאה ברצועה ועוד יתבאר לך במסכת מדות כי הכהנים והלוים היו שומרים סביבות המקדש ומקיפין אותו והיא מצוה ואע"פ שאין שם פחד והיה מחזיר עליהם כל הלילה ומי שנמצא ישן היו מלקין אותו ושורפין את בגדיו והיה בן בבי ממונה על זה המעשה:
+על הצלצל שהיה מכה בו כי הצלצל צריך היה במקדש בהכרח והיו מנגנין ומכין אותו בכל יום בשעת הקרבת התמידין כאשר יתבאר במסכת תמיד וכמו כן השיר בכל יום בנגון בשעת הקרבת הקרבן והיה זה האיש ממונה ושר על המשוררים בדור מן הדורות:
+על הפרוכת היה עושה הפרוכת הצריכות במקדש ומתעסק במלאכתן. ופנחס המלביש היה מלביש הכהנים בגדיהם והיה מתעסק בהצנעתן ובעשייתן:
+
+Mishnah 2
+
+<b>אין פוחתין מג' גזברין ומז' אמרכולין כו':</b><br>כבר מלאו אזניך כי גזברים הם נקראים אותן האנשים הממונים על המקדש והם מתעסקים בממון הקדש ובכל ההקדשות אמרו בתוספתא דשקלים ג' גזברים מה הם עושין פודין את הערכים ואת החרמים ואת ההקדשות ומעשר שני וכל מלאכת הקדש בהן נעשית. ואמרכול מעלתו גדולה מן הגזבר תרגום ונשיא נשיאי הלוי ואמרכלא דממנא על רברבי לואי ויש שם מעלה למעלה ממעלת האמרכל ונקרא מי שהוא בזו המעלה קתילק ולא יהיו בזו המעלה פחות משנים נמצא הסגן תחת נשיאות כ"ג והקתילוקין תחת נשיאות הסגן והאמרכולין תחת נשיאות הקתילוקין והגזברין תחת נשיאות האמרכולין ואמרו שבעה אמרכולין מה הן עושין שבעה מפתחות העזרה בידם רצה אחד מהם לפתוח אינו יכול עד שיכנסו כל האמרכולין ופותחין וגזברין נכנסין והביאו ראיה שלא יהיו פחות מאלו מימים קדמונים בדורות הנביאים ולא היו פחות ממה שהתנה בכאן והביאו אסמכתא שלא יהיו ממונין על ממון הקהל פחות משנים מפסוק והם יקחו את הזהב ומיעוט כל לשון רבים שנים:
+
+Mishnah 3
+
+<b>ד' חותמות היו במקדש כו':</b><br>הנסכים כולם שלש המינים והוא כי קרבנות הצאן שהם כוללים ב' מינים הכבשים והעזים יתחייב כל בהמה מהם כשהיא עולה או שלמים (או) נסכים עשרון בלול ברביעית ההין שמן ויין לנסך רביעית ההין ובמנין בהמות העולות והשלמים נופלין אלו השיעורין העזים הכל שוה לגדול ולקטן והכבשים אינם כן כי נסכי כבש בן שנתו או פחות נסכיו כאשר זכרנו כמו נסכי עז ונסכי איל והוא בן שנתים הם סולת שני עשרונים בלולה בשמן שלישית ההין ויין לנסך שלישית ההין וכן לכל איל ואיל וזה היה המין השני מן הנסכים והמין השלישי הוא נסכי בקר וכל אחד מן הבקר בין גדול ובין קטן שוים הם בנסכים המחוייבים בהם סולת שלשה עשרונים בלולה בשמן חצי ההין ויין לנסך חצי ההין וכן לכל עולה או לכל שלמים ושלמים והחטאת והאשם אינן טעונין נסכים אלא חטאת מצורע ואשמו בלבד כמו שנבאר כל זה ועקריו בתחלת מנחות ואם היה המצורע עשיר יקריב ג' בהמות ב' כבשים וכבשה והם עולה וחטאת ושלמים ונסכיהם שלשה עשרונים בלולה בשמן ולוג שמן זהו מין הרביעי של נסכים ואם הוא עני יביא כבש אחד ועשרון סולת ושתי תורים או שני בני יונה וכל זה לשון התורה דכרין תרגום ואיל אחד ודכרא חד ולפיכך היו כותבין בחותמות האיל זכר. ונקרא המצורע חוטא לפי שבעונותיו אירעו מה שאירעו כמו שהוא העיקר אצלנו. וחכ"א כי אין אנו צריכים חותם כתוב בו חוטא דל כי חוטא דל אינו צריך מן הנסכים אלא עשרון אחד כמו שאמרנו כיון שזה כמו זה נותנין לו חותם שיש בו גדי שהוא משמש עשרון אחד כמו שאמרנו. ואמרו זכרים ונקבות ענינו נסכי עולות שאינן באות אלא מן הזכרים מכל מין או נסכי שלמים הבאין מן הנקבות כי נסכי עולה ונסכי שלמים שוין כמו שהודעתיך ולשון התורה בנסכים עולה או זבח:
+
+Mishnah 4
+
+<b>מי שהוא מבקש נסכים כו':</b><br>כל זה מבואר כי אחיה היה מוציא החותם שהוא בכתב יד יוחנן ושואל מיוחנן המעות שקבל אם הותירו אצלו הותירו להקדש ולזה המותר רמז בפרק הנקדם באמרו מותר נסכים:
+
+Mishnah 5
+
+<b>מי שאבד ממנו חותמו כו':</b><br>אם מצאו לו כדי חותמו פירושו שימצאו במעות שביד יוחנן יותר כמו החותם שהוא אומר שאבד לו בלי תוספת וגירעון. ואמר מפני הרמאים כדי שלא ימצא חותם שנפל קודם לכן לבעליו או לאחיה או ליוחנן ויגבה בו או יקח חותם אמת ויניחנו אצלו עד שיוקר השער ויגבה בו:
+
+Mishnah 6
+
+<b>שתי לשכות היו כו':</b><br>חשאי הוא הסוד והסתר וכל הענין מבואר אינו צריך פירוש אחר:
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שלשה עשר שופרות כו':</b><br>כבר אמרנו כי שופרות הם התיבות שמכניסין בהם המעות כשלוקחין אותם ועוד יתבאר בזה הפ' מה היה בכל תיבה ותיבה מהם וקראו אותן שופרות לפי שהיו בצורת שופר עגולות עקומות רחבות מלמטה צרות מלמעלה כל מה שהיו עולות למעלה היו נקצרות כדי שלא יוכל אדם להוציא משם מעות אלא בקושי אחר שמהפכין אותן על פניהם. והיו מטילין שם המעות ולא היה אפשר לשלוח יד בהם להוציאם משם וכן אמרו עקומות היו צרין למעלה ורחבין מלמטה מפני הרמאין ענינו כדי שלא יכנוס אדם רמאי ויעשה כמי שמטיל באחת מהן והוא נוטל משם כי כן היה מנהג קצתם שיטיל בהם כל מי שרוצה איזה שיעור שירצה כאשר יתבאר בזה הפרק:
+והוא יבאר לאחר זה היכן היו משתחוים אותן ההשתחויות והיכן היה מקום אותם השולחנות וכשנצייר המקדש בכללות במס' מדות יתבאר לך מקומות השערים מהלשכות כולם ויתבאר לך איזו היתה לשכת העצים:
+
+Mishnah 2
+
+<b>מעשה בכהן אחד שהיה מתעסק כו':</b><br>מתעסק ידוע כמו עושה מלאכתו בכאן לא אמר עובד לפי שזה הכהן שאירע לו זה הדבר היה בעל מום והיה כורת עצים בלשכת העצים למערכה כי אין לבעלי מומין מלאכה במקדש אלא הכנת העצים למערכה כאשר יתבאר במסכת תמיד:
+
+Mishnah 3
+
+<b>והיכן היו משתחוים כו': </b><br>פשפשין דלתות קטנות שעושין בבתי הגדולים בעצם דלתות השערים הגדולים כדי שיהיו נוחין לפתוח בכל עת שירצו וזה התנא שאמר כי שלש עשרה שערים היו בעזרה הוא אבא יוסי בן יוחנן כך נתבאר בירושלמי אבל חכמים אומרים שבעה שערים היו בעזרה כמו שנזכר במדות ואלו השלש עשרה השתחויות היו משתחוים אותן אליבא דחכמים כנגד שלש עשרה פרצות שפרצום מלכי יון בעזרה וחזרו בני חשמונאי וגדרום כאשר יתבאר במדות וכשהיה אדם מגיע למקום פרצה מן הפרצות היה משתחוה על דרך הודאה. כל זה מבואר ומצורת המקדש שאצייר במדות תבין אלו המקומות וכל מה שהיה בתוכו:
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>י"ג שופרות היו במקדש כו':</b><br>השופר הראשון כתוב עליו תקלין חדתין וכל מה שהיו כונסין משקלי אותה השנה היו מטילין אותם שם:
+והשופר השני כתוב עליו תקלין עתיקין ומה שהיו כונסין מן השקלים שנשארו לגבות משנה של אשתקד היו מטילין אותם שם ותרגום ישן נושן עתיקא דעתיקא. והשופר השלישי כתוב עליו קינים. והרביעי כתוב עליו גוזלי עולה:
+ואמר רבי יהודה כי כל מי שיש עליו עולה מן התורים יטיל דמיה בשלישי וכל מי שיש עליו עולה מבני היונה יטיל דמיה ברביעי ולדעתו שמקריבין הכל עולות אבל מה שהוא בשלישי תורים ומה שהוא ברביעי בני יונה. וחכ"א כי כל מי שיש עליו חטאת ועולה מן העוף יטיל דמיהן בשלישי וכל מי שיש עליו עולה בלבד יטיל דמיה ברביעי ולפיכך כל הנמצא בשלישי יקריב מחצה עולות ומחצה חטאות וכל הנמצא ברביעי הכל עולות ואין הפרש ביניהם בין תורים או בני יונה והשופר החמישי כתוב עליו עצים וכל מי שיתנדב דבר לקנות בו עצים למערכה יטיל אותו שם והששי כתוב עליו לבונה וכל המתנדב לקנות לבונה מטיל אותו שם והשביעי כתוב עליו זהב לכפורת וכל מי שהתנדב זהב לעשות בכפורת וקדשי הקדשים מטילין אותו שם והששה הנותרות הם נדבה אחד מהם כתוב עליו מותר חטאת וכל מי שהפריש מעות לחטאתו ונשארו מהם מותר יטיל אותו שם והשני מטילין שם מותר אשם והשלישי למותר קני זבין וזבות ויולדות והרביעי למותר קרבנות נזיר והחמישי למותר אשם מצורע וכבר קדם לך מאמר תנאי ב"ד על המותרות שיקריבו עולות ולפיכך מקריבין כולן עולות נדבה כמו שפירש לקמן ולפיכך אמר ששה לנדבה והששי כתוב עליו נדבה סתם וכל מי שהתנדב דבר למזבח יטיל אותו שם והלכה כחכמים:
+
+Mishnah 6
+
+<b>האומר הרי עלי עצים כו':</b><br>לפי שקדם המאמר כי היה שם שופר שהרשות ביד כל אדם להטיל בו כמו שהיה רוצה ואפילו הטיל בשופר של זהב בדרך הדמיון משקל שעורה של זהב או שהטיל בשופר של לבונה שוה שעורה אחת של לבונה אמר בכאן כי זה הרשות הוא כשלא פרט דבר מסוים בעין אבל אם אמר הרי עלי עצים לא יפחות משני גזירין שיהיה באורך כל אחד אמה ועביו דומה לאורכו בדרך ההקש וכן אם אמר הרי עלי לבונה לא יפחות מן הקומץ ואם אמר הרי עלי זהב ר"ל מטבע שהוא מסוים כמו לבונה ועצים לא יפחות מדינר זהב וכן באר התלמוד ואלו הששה שופרות כבר בארנו שהן מותר חטאות ואשמות והביא ראיה על כל שהוא בא משום חטא ומשום אשמה שישתתפו בו הכהנים והמזבח כדי שיתקיים הכתוב אשם לה' ואשם לכהן כמו שכתוב כסף אשם וכסף חטאות לא יובא בית ה' וגו':
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>מעות שנמצאו בין השקלים כו':</b><br>לפי שזכר הספק הנולד בין השופרות זכר ג"כ כשנפל כיוצא בו לאדם בין מעות חולין ובין מעות מעשר שני באיזה מקום שיהיה וכבר נתן לך עיקר בסוף דבריו ומה שאמרנו שנדבה חמורה מן השקלים לפי שהמעות נדבה כולם עולות למזבח כמו שנתבאר ומעות שקלים מסתפקין מהם בקרבנות צבור מהם עולות ומהם חטאות אוכלים אותן הכהנים ולזה הטעם עוד אמרנו באותן מעות הנמצאות בין קינים לגוזלי עולה מחצה למחצה שהן כולם עולות והקדמנו ג"כ הלבונה על העצים כי הלבונה קרבן והעצים מכשירי קרבן:
+
+Mishnah 2
+
+<b>מעות שנמצאו לפני סוחרי בהמה כו':</b><br>מעות שנמצאו לפני סוחרי בהמה ר"ל בירושלם לפי שבני אדם עולין שם במעות מעשר שני לקנות בהם הבהמות על הרוב כמו שבארנו במס' מעשר שני וכל מה שימצא לפני סוחרי הבהמות בקר וצאן נאמר שמא ממעות מעשר שני נפלו מיד הקונה ואמרו בירושלם ר"ל בכל השוקים ובשעת הרגל לפי שכל ישראל עולין לרגל וכל מי שיש אצלו מעות מעשר שני מעלה אותן עמו ומה שחייב שיהיה מה שימצא בהר הבית חולין אמרם חזקה אין הכהן מוציא מעות מתרומת הלשכה עד שהוא מחללן על הבהמה וכל מה שיפול ממנו חולין הוא לפי שכבר נתחלל ואח"כ הוציאוהו מן הלשכה:
+
+Mishnah 3
+
+<b>בשר שנמצא בעזרה כו':</b><br>העולה היא כולה כליל לאישים ולפיכך אין חותכין אותה חתיכות ודי לה לעשותה אברים אברים כמו שבארנו במסכת תמיד וכבר ידעת כי שלמים נאכלים בכל ירושלם ולפיכך נחוש בבשר הנמצא שם שמא הוא שלמים ונתן אותו כולו כמו שלמים כמו שנתננו בכל הנמצא בעזרה מחותך חתיכות חטאות:
+ואמר זה וזה ר"ל בשר הנמצא בעזרה ובשר הנמצא בירושלם תעובר צורתי ענינו שיניחוהו עד שיפסד וישרף מפני חשש שמא עבר זמנו והוא נותר נמצא שבדברינו תועלת כי אם הבשר עולה או חטאת או שלמים ועבר אדם ואכלו אם אכל מה שנמצא בירושלם אינו חייב כלום לפי שהוא שלמים ואם אכל כהן חתיכות הנמצא בעזרה אינו חייב כלום לפי שהוא חטאת ואח"כ חזר לדין אחר דומה לזה ואמר בשר הנמצא בגבולים ענינו בשאר מקומות אם הוא אברים נחוש שמא נבלה הוא וחתכו להאכיל לחיות או למכור ואם הוא חתיכות לא נחוש כי אין חותכין חתיכות אלא מה שאוכלין אותו בני אדם א"כ הבשר שחוטה הוא ומותר באכילה וזה בעיר שכולה ישראל אבל כשיש בעיר נכרי אסור לאוכלו כי העיקר אצלנו בשר שנתעלם מן העין אסור ובשעת הרגל שהבשר מרובה אצל בני אדם אין צריכין לחתכו חתיכות אלא שמבשלין אותו אברים ולפיכך אף אברים מותרים:
+
+Mishnah 4
+
+<b>בהמה שנמצאת מירושלם כו':</b><br>כבר ידעת כי עולת בהמה אינה באה אלא מן הזכרים ותמצא בזה הענין כמה כתובים בתורה לפיכך אומר ר' יהודה כי אם נמצא קודם הפסח שלשים יום והיה הזכר הנמצא בן שנה מן הכבשים או מן העזים שהוא ראוי לפסח שאין מקריבין אותו עולה אבל מותר להקריבו פסח כי ברור שנאבד לאחד מעולי רגלים שהיה מעלה אותו לפסחו וזה הנקרב שלמים ויאכל אותו המוצאו לפי שהוא ממונו על עקרי דיניו ואם יבא במקרה שיכיר בעליו אחר כן יתן לו דמיו כמו שהיה שוה בשעה שהקריבו שלמים ואין הלכה כר' יהודה:
+
+Mishnah 5
+
+<b>בראשונה היו ממשכנים כו':</b><br>ממשכנים את מוצאיה ענינו שהיו ממשכנים מוצא העולה עד שיביא נסכים המחויבים לאותו המין:
+
+Mishnah 6
+
+<b>ז' דברים התקינו ב"ד כו':</b><br>מנחת כ"ג היא מה שאמר הכתוב בה זה קרבן אהרן ובניו אשר יקריבו לה' ביום המשח אותו עשירית האיפה סלת למנחה מחציתה בבקר ומחציתה בערב ואין הלכה כרבי יהודה:
+
+Mishnah 7
+
+<b>על המלח ועל העצים כו':</b><br>דין התורה אין מועלין באפר הפרה אמר בספרי חטאת היא מלמד שמועלין בה ואין מועלין באפרה אבל לפי שהיו הכהנים משתמשין באפרה בחבורותיהן גזרו שיהיו מועלין באפר וכשנסתלקה הסבה ופרשו מהן בני אדם החזירו הדבר לעקרו והתקינו שלא יהו מועלין באפרה:
+ואמרו על הקנים הפסולות ענינו אצלי כי מה שנאבד ונמצא מן הקנים פסולות שיביא משל צבור כיון שהבעלים נתנו הדמים ואנחנו לקחנו אותם מהם:
+וא"ר יוסי כי מוכר הקנים כיון שפסק דמים עם הגזברים שהוא חייב להמיר כל מי שנמצא בהם פסול כמו שאמרנו בפרק רביעי במוכרי נסכים שאינו מקבל את מעותיו עד שיהא המזבח מרצה ואפילו נפסד היין או הסולת ברשות הגזבר אחר שלקחו ממנו שהמוכר חייב לקבלו ולהמירו כמו כן בכאן אפילו נפסל העוף אחר לקיחתו על הגזבר להחזירו למוכר ועל המוכר לקבלו ומאמר רבי יוסי אמת אמרו תנאי ב"ד הוא המספק את הקנים הוא מספק את הפסולות ובכל מקום שאומר משל צבור הכוונה בו שיביא מתרומת הלשכה:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>כל הרוקין הנמצאין בירושלם כו':</b><br>לשון תורה הוא ברוק הזב שהוא טמא אמר השם יתברך וכי ירוק הזב בטהור וגו' ועוד יתבאר לך במסכת טבול יום כי משקים היוצאים מן הטמא שהן כמו המשקים שהוא נוגע בהם ולפיכך הוה רוק כל הטמאים טמא והעובדי כוכבים אצלנו כמו זבים אמר גזרו עליהם שיהו כזבים לכל דבריהם והיה בשוק העליון של ירושלם עובדי כוכבים שוכנים שם ור' יוסי אומר כי הטמאים בכל השנה היו מהלכים באמצע הדרכים והאדם הטהור היה מרחיק אותם ומפריש עצמו לצדדין והיה מצוה לבני אדם שיפרשו מהם כדי שלא יטמאו ומפני זה הרוק הנמצא בצדדין טהור והנמצא באמצע הדרך טמא ובשעת הרגל הדבר להפך כי העיקר אצלנו כל ישראל חברים ברגל שנאמר ויעל כל ישראל כאיש אחד חברים וכולם טהורים כאשר נצטוינו חייב אדם לטהר עצמו ברגל וכל מי שנשאר טמא ולא יכול ליטהר יפריש עצמו לצדדים ויתרחקו בני אדם ממנו כדי שלא יטמאו כי כל העדה כולם טהורים והלכה כרבי יוסי:
+
+Mishnah 2
+
+<b>כל הכלים הנמצאין כו':</b><br>שלא כירידתן עלייתן לפי שהם כשמורידין אותן לטבילה הם טמאים וכשמעלין אותן הם טהורים ויתבאר לך זה ממקום הכלי ותכונתו אם נפל בשעת הירידה או בשעת העלייה:
+ומגריפה כלי שמקבצים בו עצמות המתים. ומריצה הוא כלי שהיו מכתתין ומרצצים בו העצמות כדי שיכנסו בסל להוליך אותן ממקום למקום וזה השם מגזרת ותרץ את גלגלתו ולחוזק טומאתן היו בחזקת טומאה והלכה כרבי יוסי כי העיקר אצלנו לא גזרו על הכלים בירושלם אבל חוץ לירושלם כל הכלים הנמצאים בחזקת טומאה שמא הם מדרס הזב או טמאים במת וזו גזירה מדבריהם:
+
+Mishnah 3
+
+<b>סכין שנמצאת בארבעה עשר כו':</b><br>יום י"ד מניסן הוא יום שחיטת הפסח וחזקת כל הסכינין שטהרו לשחיטה ולפיכך שוחט בה מיד ואם מצאה יום שלשה עשר מזה עליה מי נדה ומטבילה ותשאר עד הערב השמש ושוחט כי אפשר שהוציאוהו לטהר:
+ואמרם שונה לפי שאנו נותנים אותה ביום שלשה עשר כאילו הוא יום שביעי לטומאתה שהיא צריכה הזייה שניה כמו שאמר הכתוב בטומאת מת והזה הטהור על הטמא ביום השלישי וגו' וכן כשיחול יום ארבעה עשר בשבת שמא יעלה על הדעת שלא נשחוט בשבת מספק לפי שאפשר שהסכין טמאה והשחיטה נפסדת הודיענו בכאן שלא נאמר זה אלא שוחט בה מיד לפי שהוא יום טוב ולפי שהעם יודעים כי אסור בו הזאה וטבילת כלים כמו שיתבאר במסכת ביצה טהרו אותה מלפני יו"ט ואם נמצאת זו הסכין קשורה עם סכין ידוע אצלו הרי הוא כמו אותה הידועה אם טמאה טמאה אם טהורה טהורה ומה שחייב שנאמר סכין שנמצא בארבעה עשר טהורה ונאמר שטהרה יום שלשה עשר והעריב שמשה ולא נאמר זה בקופיץ אבל נאמר ואפילו יום ארבעה עשר שמא הוציאוהו לטהר ולא נטהר יום שלשה עשר והוא מה שביארוהו במס' פסחים והוא כי הסכין הוא צריך לשחיטת הפסח על כל פנים כי שחיטת הפסח צריכה בהכרח בין בטומאה בין בטהרה והקופיץ אינו צריך אלא לחתוך הבשר והעצמות ואינו ראוי אלא לחגיגת ארבעה עשר שמותר בו שבירת העצם וחגיגת י"ד אינה קריבה על כל פנים כי אם בא פסח בטומאה או במרובה אינה באה כמו שביארנו בפרק ששי מפסחים ועל אלו העקרים נתקיימה זו המשנה כשהיה הנשיא גוסס בשלשה עשר שהכל מטמאין לו ולפי שהדבר חד ספיקא שהרי אפשר שימות ויבא הפסח בטומאה ולא נצטרך טהרת סכינין ואפשר שלא ימות ויבא בטהרה ונצטרך לטהרת סכינין יטהרו העם סכיניהם בשלשה עשר ויהיו מוכנים ולפיכך כשנמצא בארבעה עשר שוחט בה מיד אבל קופיץ לא נתעסקו לטהרו יום שלשה עשר כיון שהיה להם סכין ושמא ימות הנשיא כיון שהוא גוסס ויבא הפסח בטומאה ולא תהיה שם חגיגה ולא נצטרך לקופיץ לפי שהוא אינו צריך אלא לחגיגה או נאמר שלא ימות ויבא הפסח בטהרה שמא יבא במרובה ולא תהיה שם חגיגה ולא נצטרך קופיץ ומפני זה חזקתו שלא נטהר בארבעה עשר וכשנמצא ביום י"ד שונה ומטביל וזהו ענין אמרם לשם סכין דחד ספיקא מטביל לה קופיץ דתרי ספיקי לא מטביל ליה והבן זה וכבר קדם לך לא גזרו על הכלים בירושלם והוצרכנו זה הסכין טבילה כשנמצא יום שלשה עשר משום חומרא דקדשים:
+
+Mishnah 4
+
+<b>פרוכת שנטמאת כו':</b><br>בתחילת סדר טהרות נבאר לך האבות והתולדות נקראות ולד הטומאה ובמסכת פרה תמצא זה הלשון אמר כי כל ולד הטומאות אינו מטמא כלים אלא משקה א"כ אינה נטמאת זאת הפרוכת מצד שהוא כלי בולד הטומאה אלא במשקה ועוד יתבאר לך בתחלת כלים כי הכלים המטמאים במשקין אינן צריכין הערב השמש אלא אם נטמאו באב הטומאה:
+
+Mishnah 5
+
+<b>רשב"ג אומר משום ר"ש בן הסגן כו':</b><br>שמונים ושתי רבוא שמנה מאות אלף ועשרים אלף דינר ומלאכת הפרוכת היא מלאכת התשבץ וכל מה שנזכר בזה הפרוכת הכל לשון הבאי וכן בארו בש"ס:
+
+Mishnah 6
+
+<b>בשר קדשי קדשים כו':</b><br>בית שמאי אומרים הכל ישרף בפנים אלא מה שנטמא טומאה חמורה בחוץ וב"ה אומרים לא ישרף בפנים אלא מה שנטמא טומאה קלה בפנים:
+
+Mishnah 7
+
+<b>רבי עקיבא אומר מקום טומאתו כו':</b><br>ר' עקיבא אינו חושש למין הטומאה לא קלה ולא חמורה אבל הוא חושש למקום והלכה כרבי עקיבא:
+
+Mishnah 8
+
+<b>אברי התמיד ניתנין מחצי כבש כו':</b><br>הכרכוב הנזכר בכאן הוא לענין נתינת מוספי ראש חדש אמרו שהוא אמה. בין קרן לקרן מקום הלוך רגלי הכהנים וכשנצייר המזבח יתבאר לך זה המקום ועשו זה כדי לפרסמו ענין ראש חדש וכן אמר כדי לפרסמו שהוא ר"ח ואמרו המקדיש שקלים וביכורים הוא שיתן אותם הקדש לבדק הבית והלכה כר"ש:
+<b>סליק פירוש המשניות להרמב"ם ממסכת שקלים</b>
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Sukkah/English/Translation by Rabbi Robert Alpert, 2023.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Sukkah/English/Translation by Rabbi Robert Alpert, 2023.txt
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+Rambam on Mishnah Sukkah
+רמב"ם משנה סוכה
+Translation by Rabbi Robert Alpert, 2023
+https://www.sefaria.org/
+
+Rambam on Mishnah Sukkah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+The general rule among us is that we require that a Sukkah be a temporary dwelling, and therefore, it should not be higher than twenty cubits. Rabbi Yehudat states that we require a permanent dwelling and therefore permits it, even if it was of the utmost height (see Tractate Sukkah 2a and according to Rava). And the measurement of its [internal] space is no less than seven handbreadths long by seven handbreadths wide (see Tractate Sukkah 3a). And in this Seder/Order (Tractate Shabbat, Chapter 1, Mishnah 1, regarding Sabbath boundaries), already general principles have preceded [this Mishnah], from them: All that is less than a three [handbreadths] is like aלבוד./a legal fiction of considering the separate parts as united/joined, and from them , because this measurement is a place of not less than than four handbreadths. And it is stated [in the Mishnah]: "ושאין לה שלש דפנות" – that two of the walls would be complete and the third wall, even if it had a handbreadth and a little bit [more], we than three place it less three [handbreadths] rear the wall in order that that everything would be the measurement of the place. And for this Sukkah, there are three shapes: The first is that the there would be three complete walls near/adjacent to each other, it doesn’t require anything additional and this is its shape (see picture 1 in the Kafih edition), And the second shape, is that it has two walls near/next to each other, behold this requires a third wall that has a handbreadth and a little bit more which we place ino less than three [hadbreadths] adjacent to the wall in order that the handbreadth with the oepn area that is between it and between the wall is four handbreadths, and this is its shape (see picture 2 in the Kafih edition) and this requires a צורת פתח/a form of a doorway (i.e., a structure, often symbolic, that seals an opening by means of two doorposts and a llinetl above them , as though it were a wall with an open door). And the third shape is that it has two walls opposite each other, which requires a third wall that would be more than four handbreadths [in length] and he would place it less than three [handbreadths] adjacent to the wall in order that it would have the measurement of a small Sukkah which is seven handbreadths, and this also needs a form of a doorway. And this is its shape (see picture 3 in the Kafih edition) and in this last drawing, it is necessary for us to have four [handbreadths] and a little bit more because the walls are separated/divided from each other. And it was already explained to you in [Tractate] Eruvin (Chapter 1, Mishnah 1), that the form of a doorway/צורת פתח that it (i.e., the Mishnah) stated is a beam from here and a beam on top of them.
+And it is stated [in the Mishnah]: ושחמתה מרובה מצלתה פסולה" /that if its (that of the covering on top of the Sukkah) sunlight is greater than its shade, it is invalid, which implies, that if its sunlight and its shade are equivalent, it is fit/proper, it is not this other than when we see it as such on the ground, but if we saw the meansurement of the sun on the ground like the measurement of the place where the covering of the Sukkah shades over, and there is no sunlight, it is kosher, because the hole/cavity that is in the covering that sun enters into it is less than that which is covered as is explained in an exemplary manner in the science of Elementor/optics, that the sun, if it entered through the hole, it would be that its brightness/radiance on the land would be definitley greater than from that hole/cavity (see Tractate Sukkah 22b) But the Halakha is not accordng to Rabbi Yehuda.
+
+Mishnah 2
+
+[The Mishnah] desired when it stated: "דיורין" that it is not appropriate for dwelling, and this if the roof below was broken/rickety to such an extent that one is not able to carry in any matter at all pillows and couches/mattress that they spread out over him, there is no dispute tha thte lower [Sukkah] is fit/kosher, because we rely upon the upper [Sukkah’s] covering. But if was strong in order that it would be able to hold to lift the pillows and couches appropriately, there is no dispute that the lower [Sukkah] is invalid. But if he was able to carry a load that is unstable and that moves, in this, the Sages and Rabi Yehuda dispute (see Tractate Sukkah 10a). What are thesy dealing with ? When the space that is between the two coverings is ten handbreadths or more, but less than ten [handbreadths], the lower one is fit/kosher (as we also see in the Laws of Sukkah, Chapter 5, Halakha 22). But the Halakha is not according to Rabbi Yehudah.
+
+Mishnah 3
+
+נשר – they are the leaves and the sprouts/flowers that wither/wilr from the plants that they cover [the top of the Sukkah] with.
+וקינוף (framework of a baldachin/canopy) – four pillars. That if he spread over them, it becomes a roof and w=it would be a Sukkah within a Sukkah, and it would be that the height of pillars would be ten handbreadths or more.
+נקליטי המטה (poles of the bedstead, connectted by a cross-pole over whicha net is spread so as to form a slanting cover, curtain frame) – two pillars only that if he spread [something] over them, it would not make a roof (see Mishneh Torah, The Laws of Sukkah, Chapter 5, Halakha 23 and the commentaries of the Magid Mishnah and Choshen Mishpat there). But if he spread a sheet underneath the roof of the Sukkah for beauty, this is kosher/fit for it is designated because of [the need to catch] what drops (see Tractate Sukkah 10a).
+
+Mishnah 4
+
+אם היה הסיכוך הרבה מהן כשרה – but with the condition he he would cut them, for if he did not cut them, it wout would combine the kosher covering [of the Sukkah] with invalid covering and it would be invalid, because it is forbidden to cover [the Sukkah] with plants that are attached for the reason that will be explained futher on.
+And it is stated [in the Mishnah]: "או שקצצם כשרה" – on the condition that he move them and shake them after their being cut, and afterwards it will be kosher/fit, but even though that most of the covering or all of it from this vine or gourd in order that it would be an act for the sake of the Sukkah (see Sukkah 11a and 9b and the decision of Maimonides in the Laws of Sukkah, Chapter 5, Halakha 12), because the general principle among us is that (Deuteronomy 16:13): “[After the ingathering from your threshing floor and your vat,] you shall hold the Feast of Booths for seven days,” and it (i.e., the Gemara – Sukkah 11b), you shall make it, but not from that which is made. And this general principle that it mentioned that all that grows from the ground and is not susceptible to receive ritual defilement, meaning to say, tha tiit is not like matting (see Tractate Sukkah 11b) and flax clothing and wooden vessels/utensils all of which are susceptible to receive ritual defilement, it is the correct general principle to rely upon, and the hint for this is stated as it is exalted: “After the ingathering from your thresthing floor and your vat, you shall hold the Feast of Booths for seven days,” and it comes to us in the received tradition that the Biblical verse speaks about the refuse of the grainary/threshing floor and the wine-cellar (see Tractate Sukkah 12a), meaning to say, that the Sukkah is made from them and from things like them.
+
+Mishnah 5
+
+We are concerned lest a person first place this package or that is tied up in order that it should dry out or to store it there, and he will madke up his mind afterwards and leave it to be the covering for the Sukkah, and this is prohibited because of the general principle that we mentioned, “you shall make but not from what is already made,” and therefore, we obligated hiim to untie those bundles in order that it be an act for the sake of the Sukkah, and they (i.e., the Rabbis) made this law a general principle on account of this concern a,d prohibited from making a Sukkah with tied up bundles (see Tractate Sukkah 12a).
+
+Mishnah 6
+
+נסרים (boards) – these are the boards; if these specific boards were narrow in order that it it would be that the width of each board from them would be less than three handbreadths, it would be permitted to cover the Sukkah with them according to the opinion of all, for they are like reedds. But if the width of each the boards was four handbreadths which is the measurement of a place, according to all opinioons it is prohibited to cover the Sukkah with them, but if it the width of those specific boards was less than four [handbreadths] but more than three [handbreadths], on this, Rabbi Yehuda and Rabbi Meir disagreed, for Rabbi Yehuda permits covering [the Sukkah] with them, for they are less than four [handbreadths] and they lack the measurement of the place, but Rabbi Meir prohibits [their usage] because they are greater than three [handbreadths] and they have left the status of a לבוד/something joined (only if there is a gap of less than three handbreadths between them). But the Halakha is according to Rabbi Yehuda.
+
+Mishnah 7
+
+תקרה (ceiling)– they are the boards of the roof.
+ומעזיבה (concrete of stone chippings, clay) – the building that they place on the boards from the dust and plaster.
+ומפקפק (loosens) – it that he he ruproots them from their nails.
+ונוטל אחת מבמתים – that he removes a plank from between ever two planks and fills the place of those boards that he removed with Sukkah covering/Schach, it is fit/kosher. But the School of Shammai states that even though he loosens it, he took one from among them because they hold that there is no destruction of the roof other than by taking one [plank] from among them. And Rabbi Yehuda states that the School of Hillel holds/thinks that with one of these two activities, it will be the destruction of the roof. But Rabbi Meir states that [both] the School of Shammai and the School of Hillel agree that the destruction of the ceiling does not occur other than with the taking of one [plank] from among them (see Tractate Sukkah 15a). And the Halakha is according to Rabbi Yehuda like he received the opinion of the School of Hillel.
+
+Mishnah 8
+
+It is prohibited to cover the roof [of the Sukkah] with "בשפודין"/spits because they are not what grows in the ground.
+וארוכות המטה (and the long boards/bedsides)– vessels and they are susceptible to receive ritual defilement.
+And it is stated [in the Mishnah]: "כמותן" meaning to say that it is like them in proximity [but] not frugally because the general principle among us is that if it was crushed like it is standing, it is invalid. And these spits and similar all the Sukkah scovering is invalid, for they are like it is crushed, and therefore there must be among them more of them with some measure , and therefore, there must be between them more of them with a little bit (see Tractate Sukkah 15b), and it fills bewween them with something that is permitted to cover the Sukkah with, and then it iwill be Kosher/fit.
+And the reason "שחוטט בגדיש אינה סוכה" /that hallowing out a space in a stack of grain [to make a Sukkah] is not a Sukkah- because the general principle that I mentioned to you is that you make it but not from that which is already made (see Tractate Sukkah 12a), and when he hollows out a Sukkah in a pile of grain of ears of corn/spike, there is no doubt that the roof of that is Sukkah was not intended for this at the time that he hollowed out the ears of corn (see Mishnah 1 of this chapter), that it will be roof covering fo the Sukkah, and therefore, if there was in this ppile a space of a handbreadth amidst seven that will be made for the sake of the Sukkah from the outset and they completedd for the measure of the Sukkah after the stack of ears of corn, for a pile, it is permitted (see Tractate Sukkah 16a).
+
+Mishnah 9
+
+The height of the Sukkah can be no lsss than ten handbreadths, as was explained (see Mishnah 1 of this chapter). Rabbi Yossi holds that a partition that is suspended/hanging is permitte (see Tractate Sukkah 16a), and therefore, e states that if the wall is attached to the ceiling and it has ten handbreadths, even if there are more than three handbreadths between it and the ground it is permitted. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 10
+
+It is also a great principle that we remember it, and this is that whenever there is between the top of the wall and the the roof of the Sukkah from four cubits and between them there is a ceiling or invalid Sukkah roof covering, we view it as if the end of the wall is curved until it reaches the kosher Sukkah roof covering, and this is what we call a curved wall (i.e., a legal fiction by which a part of the ceiling may be considered as part ofa curved wall) (see Tractate Sukkah 4a), and it is a Halakhic tradition pave[transmitted] to Moses from [the Divine Revelation at] Sinai (see Tractate Sukkah 6b).
+וסוכה גדולה – and there will remain in the middle of the Sukkah kosher Sukkah roof covering hat has [the dimensions] of seven [handbreadths] by seven [handbreadths]. And here it will be explained to you that the law of a curved wall, we judge it on all four walls [of the Sukkah]. And these three segments are mentioned to inform you that the law of a curved wall is a law that we judge by in any manner that there will be whether with a house whose walls became a house, whether in a courtyard where they did n’t intent that those walls would be made for the Sukkah covering in the courtyard and were not built other to protect the houses from the paved road for the public, whether with a large Sukkah that separates unfit between the walls and kosher Sukkah roof covering (see Tractate Sukkah 17a). And it is mentioned in this language and it is stated that invalid Sukkah roof covering from the side invalidates wihtin four cubits and in the middle invalidates with four cubits (see Tractate Sukkah 17b), as will be explained in this chapter.
+
+Mishnah 11
+
+כמין צריף – slanted in this shape (unside down V). And the Halakha is accoerding to Rabbi Eliezer who invalidates it. But if it had a roof of a handbreadth in this shape (see picture 2 – where the two sloping slides are connected by a flat piece on top) or that one wall was a handbreadth high like this shape (see the next picture, which looks like a quadrilatral it is kosher (see Tractate Sukkah 19b). But there is a dispute bretween Rabbi Eliezer and the Sages regarding matting, that the first Tanna/teacher holds that a regular small mat is for lying and a regular large one is covering the Sukkah’s roof with, and therefore, [the Mishnah] states: "לשכיבה מקבלת טומאה" meaning to say that it merely is always for covering the roof of a Sukkah with until he should specify that it is for lying upon.
+And it is stated [in the Mishnah]: "ולסכוך מסככין בה" – that is a small mat that it is always made for lying upon until one specifies that it is for covering the Sukkah’s roof with. And Rabbi Eliezer says that a mere large mat is also for lying, until he should specify that it is for covering the roof of a Sukkah with. But the Halakha is not according to Rabbi Eliezer.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+With the condition that the height of the beat would be ten handbreadths (see Tractate Sukkah 20b), which is the measure of the Sukkah, for certainly a Sukkah was made within a Sukkah. But the Halakha is not according to Rabbi Yehudah.
+
+Mishnah 2
+
+Rabbi Yehudah holds that we reuire that the Sukkah is a permanent dwelling (see Tractate Sukkah 21b, for he holds that we require a Sukkah that is a permanent dwelling, and his approach has already been explained to you (see Tractate Sukkah, Chapter 1, Mishnah 1), and therefore, it requires that it should be able to stand on its own.
+
+Mishnah 3
+
+בראש הספינה כשרה – with the condition that this Sukkah will be stong enough in order that an ordinary wind that is always found at land will not toubleit over without a tempest/gal. And irt will be explained to you that on account of the things that are forbidden on Jewish festivals/Yom Tov, we don’t ascend up a tree nor do we ride on top of an animal (see Tractate Betzah, Chapter 5, Mishnah 2).
+
+Mishnah 4
+
+They did not permit the trees because of the walls other than with two conditionsz, the first – that those trees must be strong and thick in order that they will not always move in the wind and won’t always move to and fro/shake in the manner of the thin vine-shoots. And second, that he will fill at the top of the tree and between its branches with straw and similar kinds of things so that it will stand straight and not shake in the wind, because the genearl rule among us is that a partition that is not able to sand in an oerdinary wind is not a partition (see Tractate Sukkah 24b and see also Tractate Eruvin, Chapter 10, Mishnah 8). And another general principle among us is that a person who engages [in the performance of a Mitzvah] is exempt from the Miktzvah (see Tracate Sukkah 25a and Tractate Sotah 44b).
+And it is stated [in the Mishnah]: "חולים פטורין" – and even a light illness (see Tractate Sukkah 26a).
+ואכילת עראי – it is that he will eat a small amount and not intend with it that it would be a meal, and he doesn’t eat other than to silence his hunder until he complete his eating afterwards. And it (i.e., the Mishnah) brought this incident in order to inform us that whomever wishes to be stringent that he willnot eat anything nor drink outside of the Sukkah, this is praiseworthy even though he is not obligated.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+Rabbi Eliezer states that the fact that [the Torah] stated (Leviticus 23:42): “You shall live in booths seen days” – that one is required to always use his Sukkah just as a person makes a meal in his home in the day time and at night. But the Sages learn [regarding] the fifteenth of [the month of] Tishrei from the fifteenth of Nisan (see Tractate Sukkah 27a), that just as a there is the eating of Matzah on the first night [of Passover] alone is a Mitzvah, and afterwards, if he wants, he may eat it (see also The Laws of Sukkah, Chapter 6, Halakha 7 – that if a person wants he can abstain from eating anything but fruit or parched corn) or he consumes appetizers/desserts like we explained in its place (See Tractate Pesahim, Chapter 2, Mishnah 5).
+And what Rabbi Eliezer said: "ישלים" – that he should consume double from the appetizers from what he eats each night, but the bread and the meat is not possible for two meals. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 7
+
+The Halakha is according to the School of Shammai (see Tractate Sukkah 3a).
+
+Mishnah 8
+
+God stated (Leviticus 23:42): “all citizens in Israel shall live in booths,” and it comes in the received tradition that this excludes women and slaves and mionors (see Tracate Sukkah 28a; but there, the word"כל" (from the words, “all citizens in Israel” in Leviticus 23:42 comes to include the minors through a mere mere support, but not as an absolute proof, but the words of Maimonides are not clear to me, i.e., Rabbi Kafih).
+וקטן שאינו צריך לאמו – that he does not cry out with the name of his mother when he wakes up from his sleep as the small children do. But the Halakha is not according to Shammai who was strict and required a Sukkah for all the males in all ages.
+
+Mishnah 9
+
+The subject of "קבע" the principle and the permanence, and it is that he should furnish it (i.e., the Sukkah) with the most beautiful funiture that he has and decorate it and eat in it and drink and sleep in it and make his house like a temporary home and the Sukkah like the place where he resides.
+וסריחה (stinking/stench) – in their language the damage/spoiling.
+ומקפה – the jellified/congealed soup since the person’s soul is disturbed by it, and a little bit of water ruins it. And they (i.e., the Rabbis of the Mishnah) estblished this regarding a pulp of grist (i.e., stiff mass of grist,oils and onions) (see Tractate Sukkah 29a) and this is the ground bean that is ruined quickly in water. And the falling of rain at the beginning of Sukkot teaches that their activities are not acceptable before God.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+A commandment that comes to be fulfilled by means of a transgression is not a commandment/Mitzvah. And therefore, "לולב הגזול ושל אשרה ולשל עיר ננדחת פסול" and this Asherah/tree worshipped as part of idolatrous rites (as the Torah commandes that these trees must be burned and entirely destroyed as we learn in Deuteronomy 12:2) is that the tree itself is worshipped and it will be explained to you the different parts of the Asheiah in [Tractate] Avodah Zarah (Chapter 3, Mishnah 7), and you already know that it is stated [in the Torah] which is exalted (Deuteronomy 13:18): “Let nothing that has been doomed stick to your hand, [in order that the LORD may turn from his blazing anger and show you compassion],”and God said (Leviticus 23:40):”[On the first day] you shall take the product of hadar trees,” and it comes in the received tradition that all of them require beauty, and therefore a dried out Lulav/palm branch is invalid because it lacks beauty (see Tractate Sukkah 31a).
+נפרצו עליו (if its leaves are severed) – this is that its leaves are broken from the spine of thlike Lulav which are fixed upon it , and it will be like dried branches/twigs of a palm tree in this form (i.e., the leaves are haped with the edges facing down – like arrows facing upward).
+ונפרדו עליו (the leaves are spread) – they are spread from each other but they are not detached/loosely connected, nor weakened, like this image (i.e., like an arrow facing downards), and Rabbi Yehuda holds that the each Lulav requires a band to bind/tie up in order that they are tied up nicely (see Tractate Sukkah 32a) But in one of the places in the Land of Israel palm trees that the creation of their Lulavim is that the head of each leave reaches the root of the second and they are not grafted one on to the other like the other Lulavim in this image (closely knit arrows facing downwards). And they are called "ציני הר ברזל" /palm, Iron Mount – a hill near Jerusalem (some of the bran Aches grown on it are too short to be valid Lulavim).
+And it is stated [in the Mishnah]: "שלשה טפחים כדי לנענע בו" meaning to say and in order to wave them (see Tractate Sukkah 32b), meaning to say in order that he can take hold of it with his hand and wave them. And it is the measure of a handbreadth, and therefore, the that the Lulav cannot be less than four handbreadths from the handbreadths that in every handbreadth there are four fingers in size. And we don’t descend/bring it down other than from the spine of the Lulav underneath the two twin leaves that are at the top of the Lulav. But the Halakha is not according to Rabbi Yehudah.
+
+Mishnah 2
+
+ענביו (its berries) – its seed. And with the condition that those seeds are black or red, but if they were green and even if they were greater than its leaves, it is fit/valid/kosher (see Tractate Sukkah 33b). And it is stated [in the Mishnah]: "נקטם ראשו פסול" (if its top/tip is severed/broken away it is invalid) is not the Halakha.
+
+Mishnah 3
+
+It would occur in our minds that we don’t take a willow/Aravah other than from a place of water, for God states (Leviticus 23:40): “willows of the brook,” therefore, it (i.e., the Mishnah) informs you that "של בעל כשרה"/if it grew in a non-irrigated field, it is kosher, for that which the exalted Torah stated “the willows of the brook” that it is not other than for the marking of the species (see Tosefta Sukkah, Chapter 2, Halakha 7 and Tractate Sukkah 33b), that it will grow wherever it grows and it (i.e., the Mishnah) states: "נקטם ראשה פסולה" is not the Halakha.
+
+Mishnah 4
+
+And know tha thte length of the myrtle and the willow is three handbreadths from the handbreadths that are known which are four [fingers] in size (see Tractate Sukkah 32b and the Laws of Lulav, Chapter 7, Halakha 8) and the Halakha is according to Rabbi Yishmael and according to Rabbi Tarfon.
+
+Mishnah 5
+
+ערלה ותרומה טמאה – they are within the general rule of things that require burning, as was explained in Seder Zeraim (see Tractate Orlah, Chpater 3, Mishnayot 1-5 and Tractate Terumah, Chapter 11, Mishnah 10) and therefore it is invalid for behold God said (Tractate Sukkah 35a): fruit and these things are not appropriate in any fashion for consumption. And it is a general rule among us that we don’t bring Holy Things to a state of ritual impurity, that this general principle has already been taught in what preceded it. And all foods do not receive ritual defilement until they become moistened by one of seven liquids as this principle will be explained and its details in Tractate Makhshirin (see Chapter 6, Mishnah 4: dew, water, wine, olive oil, blood, milk, and bee’s honey). And therefore, it was not permitted ab initio to take pure priest’s due and Seond tithe lest he make them susceptible for ritual impurity (see The Laws of Lulav, Chapter 8, Halakha 2).
+And that it (i.e., the Mishnah) specifies "בירושלים" because Second Tiithe is not appropriate for consumption other than in Jerusalem but outside of Jerusalem it should be redeemed as we explained in its place (see Chapter 2 of Tractate Maaser Sheni).
+But the School of Hillel permitted "אתרוג של דמאי" because that which is doubtfully tithed is fed to the poor people as was explained in its place (Tractate Demai, Chapter 3, Mishnah 1), and if he wants he should sanctify his property (see Tractate Sukkah 35b that If he wants, he can make all of his property ownerless, but perhaps there might be a Mitzvah in doing so) and become poor and there will remain to him this Etrog that is doubtfully tithed to eat, and since there is the possibility that through it it will become appropriate for him to consume it, it is permissible for him to make a blessing upon it.
+
+Mishnah 6
+
+פטומתו– this is the nipple that protrudes on the extremity of the Etrog, if the hole is perforated, even a little bit. But if it is not perforated until there would be in the size of an Issar. And the Issar is a quarter of a M’ah. And the weight of an Issar is four berry-grains of barley. And it is not his intention with something peeled when the yellow rind is peeled until the whiteness appears, for this is included in what it says [in the Mishnah]: "חסר כל שהוא פסול" –but it wants to state that if it the dragged membrane/skin is very thin from upon the yellow rind, and with the condition that it is completely scraped, but if thre remains on it a little bit that is not scraped, it is kosher (see Tractate Sukkah 36a and the Laws of Lulav, Chpater 8, Halakha 7, and not according to the commentary of Rashi). And it is stated [in the Mishnah]: "חסר כל שהוא פסול" only on the first day of the Festival [of Sukkot]but not on the rest of the days (see Tractate Sukkah 36b). And that it is kosher/fit if: "עלה חזזית על מיעוטו"/if the smaller part of it were covered with lichen – with two conditions – the first is that the lichen would be joined closely but if the lichen was in this place and the lichen was in another place, even if its total was a minority, it is invalid. And second, that the lichen would not be on the protuberance/nipple, but if there was any change in the nipple, it would invalid. And geh Halakha is according to Rabbi Yehuda.
+
+Mishnah 7
+
+The Halakha is according to Rabbi Yehuda when he said [in the Mishnah] that the smallest size of a [kosher] Etrog is "כביצה"/like an egg and [the Halakha is] according to Rabbi Yossi when he states that the size of an Etrog can even be: "אפילו בשתי ידיו" one held in both of one’s hands.
+
+Mishnah 8
+
+Since it stated [in the Mishnah] at the beginning of the chapter, in order to wave it, that it teaches you that its Mitzvah (i.e., of the Lulav/Etrog) is the waving, it (i.e., the Mishnah) states): "באכין מנענעין" (see Tractate Sukkah 37b). And the order of this waving is (see the above mentioned Talmudic source and The Luas of Lulav, Chapter 7, Halakha 10): “carrying it and bringing it, raising it up and lowering it.” And the Halakha is according to Rabbi Meir. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+לכפול – this is that he should recite from: “I praise You, for You have answered me” (Psalms 118:21) until the end of Hallel, each word/phrase twice (see The Laws of Megillah and Hanukkah, Chapter 3, Halakha 11).
+ולפשוט – that he should recite [Hallel] without repeating like the rest of the entire Hallel. And the blessing “On the recitation of Hallel” [which is recited] before its being read is an obligation in every place and this matter is not dependent upon custom. And it ahas already been explained the law of Seventh Year produce, that it is forbidden to do business with them (see Tractate Sheviit, Chapter 7, Mishnah 3) nor to transfer their monetary value to the commoners (who are not carefully observant of these laws). And it is a general principle among us that regarding the Etrog, we follow after its harvesting, and since it was harvested in the Seventh Year, its law is like the law for Seventh Year Produce, even though it completed [its growth] in the Sixth Year (see Tractate Sukkah 40a and the Laws of Shemitah and the Jubillee Year, Chpater 4, Halakha 12), but it is permitted to sell the Lulav because it is like wood and the holiness of the Seventh Year does not devolve upon it (see the Laws of Shemitah and Jubille, Chpater 8, Halakha 11, where our Mishnah is brought anonymously).
+
+Mishnah 12
+
+מדינה – it is the rest of the land of Israel except for Jerusalem, and we have already explained in Tractate Maaser Sheni (Chapter 3, Mishnah 4 and see also Tractate Shekalim, Chapter 1, Mishnah 3 and Tractate Rosh Hashanah, Chapter 4, Mishnah 1).
+ויום הנף – this is the sixteenth day of Nisan on which God stated (Leviticus 23:11): “He shall elevate the sheaf” – that Rabban Yohanan ben Zakkai expounded after the destruction of the Temple that the sixteenth day of Nisan it is prohibited to eat new [produce] all day long. And this is the matter where it states [in the Mishnah]: "והתקין" and it will be explained the principles of all this and the reasons in the tenth [chapter] of [Tractate] Menahot, and all of these enactments for practical Jewish observance you will find them in the Mishnah.
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+God stated (Leviticus 23:40): “On the first day you shall take,” and the tradition comes [to teach] that [the word "לכם"/you [shall take] means that it is yours/belongs to you (see Tractate Sukkah 27b, 29b, 30a, 35a, 41b and Tractate Pesahim 38a, if it was given to him as a gift, behold this is permitted, even though that it is on the condition of returning it, it is a general principle among us that a gift on the condition of retuning it is considered a [genuine] gift (see Tractate Sukkah 45b). And it is permitted to give a gift on Yom Tov/the Jewish festival day.
+
+Mishnah 15
+
+With the condition that if he took it (i.e., the Lulav) backwards or that he removed it with a utensil, he did not fulfill his religious obligation. But if he took it with his hand and removed it inadvertently, he is liable for a sin -offering, because the general principle is that when lifts it up, he has fulfilled his obligation, and since he fulfilled his religious obligation, we don’t say that he brought it out for a religious purpose/meritorious or licit act (see Tractae Sukkah 42a). And the Halakha is according to Rabbi Yossi and the Halakha is according to Rabbi Yehuda.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+It (i.e., the Mishnah) will explain all these segments one at a time.
+
+Mishnah 2
+
+The taking up of the Lulav is an obligation from the Torah (Leviticus 23:40): “on the first day” throughout the world. But its taking up all seven days is an obligation only in the Temple. Because this is the intention of the Biblical verse (Leviticus 23:40): “and you shall rejoice before the LORD your God seven days,” and God stated (ibid.,): “On the first day you shall take [the product of hadar trees, etc.],” annd it comes as the received tradtion (see Tractate Sukkah 43a) that the first day and even in the provinces/בגבולין. And what they (i.e., the Rabbis) forced us that it(i.e., the Lulav/Etrog) is not taken up in this time on the first day of Sukkot when it falls on Shabbbat in order that we don’t make something new, because we would not take it up outside of the Land of Israel on the first day when it fell on Shabbat in the past because, we were not able to know exactly when the appropriate Rosh Hodesh fell for the establishement [of the New Moon] by the Bet Din of the Land of Israel. And the talk about the subject of the viewing [of the New Moon] and the leap year that is in our hands, it is possible that we would attach to it something special, we will explain what disappeared for most people. And what we were forced to prohibit the taking oup of the Lulav/Etrog on Shabbat within the Festival and even in the Temple, as a decree lest he carry it in his hands and cause it to pass through four cubits in the public domain (see Tractate Sukkah 42b). But we did not make this decree on the first day of the Festival because its commandment is stringent for it is an obligation, even in the provinces as we have explained (compare what Maimonides wrote regarding this in The Laws of Lulav, Chapter 7, Halakhot 13-18).
+
+Mishnah 3
+
+This willow is a usage dating from Moses as delivered from Sinai/traditional interpretation of a written law, in that the will is taken outside from the willow that is in the Lulav. And it was the custom of the prophets to take it up without a blessing. But they did not say that it supercedes the Sabbath on the First Day of the Festial because the matter is not recognized/known other that they would say that on account of the Lulav was taken today, it is taken. And also, they (i.e., the Rabbis) did not say that it would supercede the Sabbath that is within the festival (i.e., during the Intermediate Days) lest that would say that just as the willow supercedes Shabbat, so also it would supercede the Lulav. And we have already explained tha thte Lulav is not taken up on the Sabbath that is within the Festival and therefore they (i.e., the Sages) stated that Shabbat should supercede if it (i.e., the holiday) fell on the seventh day in order to publicize it and they knew tha tit is an obligation and as usch stated that in order to publicize it that it is from the Torah (see Tractate Sukkah 43b). And they did not teach it/ולא חשנו here lest he carry it four cubits in the public domain because it is was transmitted to the Bet Din and to the agents of the Bet Din that they fulfil.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+אני – is from the names of the Holy One, Blessed be He. And similarly, "הוא" , this is what the expounders of eh Talmud (compare Rashi, Tractate Sukkah 45a). But I state that he reads and intends to whom he stated: “I, I am he,” for that which is written is stated in the victory of Israel and their salvation, like those, he will say, you who states (Deuteronomy 32:39): “See, then, that I, I am He, [There is no God besides Me].” Save us as you you have promised us. And there are those from the Geonim that stated that our subject is that whenever that I and He are in trouble, save us (compare the Tosafot, s.v. אני והוא). And this is via metaphor and it is what is said, may He be exalted and beautified (Psalms 91:15): “I will be with him in distress.”
+
+Mishnah 6
+
+Rabbi Yohanan ben Beroka says; "כפות תמרים"/the branches of palm trees (Leviticus 23:40), one for the Lulav and one for the altar (see Tractate Sukkah 45b – for he holds the concept of אם למקרא/the traditional reading – vowels – must guide us, whereas the Sages hold that the word is written defectively, i.e., כפת תמרים). And it is forbidden to eat the Etrog on the Seventh Day [of Sukkot] because the general principle among us is that since it is forbidden for part of the day, it is forbidden for the entire day. And therefore, it (i.e., the Mishnah) states: "התינוקות" who are not exacting in what is permitten and what is forbidden (see Tractate Sukkah 46b). But the Halakha is not according to Rabbi Yohanan ben Beroka.
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+God said (Deuteronomy 16:15): “And you shall have nothing but joy.” And they (i.e., the Sages) said that to include the last day of the Festival for joy (Tractate Sukkah 48a).
+
+Mishnah 9
+
+The nipple of the bowl of water was narrower than that of the bowl of wine, because their wine was thicker than the water (see Tractate Sukkah 48b). Burt Rabbi Yehuda states that only a LOG of water should be poured as a libation all eight days of theFestival. And the water libation on the Festival [of Sukkotr] is a usage dating from Moses at Sinai/traditional interpretation of a written law (see Tractate Sukkah 44a)’ and there are secrets hints of this in Scripture (see Tractate Shabbat 103b and Tractate Taanit 2b) and those who don’t believe in the received tradition do not admit to this. And therefore, when :"מסך מים על רגליו רגמוהו כל האם באתרוגיהם" - because he was a Sadducee who didn’t hold by the water libation ceremony.
+
+Mishnah 10
+
+Just as one requires that it (i.e., the golden jar) was not sanctified [for Altar Service], for it had been sanctified, meaning to say, from the service vessels [of the Temple] and they thought that it was for the sanctification of the hands and feet, they filled it and sanctified their ahnds and feet from it (this is not according to the commentary of Rashi on Tractae Sukkah 50a, s.v., חזקיה), and there for, this specific arched, pouched vessel/wine jug is for weekdays.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+חליל – it is an instrument of the known musical instruments by the name of ALMASMARf g essential one in song, they associated everything with its name.
+ובית השאובה – the name of the place that they would prepare for joy and music and they called by this name because it states (Isalah 12:3): “Joyfully you shall draw water [from the fountains of triumph].”
+
+Mishnah 2
+
+תיקון גדול – meaning to say, of great beneift/value, and it is that they prepare a place for the women and a fenced in place for the men, but the place for the women is above on top of the place of them men, higher than it in order that the men would not gaze at the women (see Tractate Sukkah 51b). And when I draw the Temple courtyard in its generalities in its place (at the end of the Tractate Middot, dealing with the dimensions of the Temple) , it will be explained to you the Women’s Gallery and its separateness from the rest of the places.
+And it was stated [in the Mishnah]: "אנו ליה וליה עינינו" – it is shortened language, and the liturgical version of their recitation was such: We are to God to whom we bow down/worship and our eyes are in wait/hopeful for God (see Tractate Sukkah 53b).
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+It is stated [in the Mishnah]: "ואין מוסיפין על ארבעים ושמונה" – it (i.e., the Mishnah) wanted it for the majority [of time]. But it happened that in one of the years that there would be a day in which there are fifty seven Tekiot/the sustained note of the soundings of the Shofar. And that is when the Eve of Passover occurs on Shabbat, because it was already explained to you in [Tractate] Pesahim (Chapter 5, Mishnah 5) that the Passover Offering is slaughtered in three parties. And it is stated there that when the first party entered [into the forecourt] , they sounded the Tekiah, the Teruah and the Tekiah, and it said, they recited the Hallel (Psalms 113=118), if they completed it, they repeated it, and if they repeated it, they recited it a third time, and it stated, that just as was done in the first occurrence, so the same in the second and third occurrences. Here it will be explained to you from this that there were three Tekiot/sustained notes sounded at each reading, and it was possible that there would be three parties of twenty seven sustained sounding notes of the Shofar, and eighteen [soundings] for the two Daily Offerings, and nine for the Shabbat Musaf [offering], and three [soundings] for the opening of the gates. And it is impossible that there would be in the Temple more than this number (see Tractate Sukkah 54b and see the Laws of the Vessels of the Temple, Chapter 7, Halakhot 5-6).
+
+Mishnah 6
+
+All of this is easy after the knowledge of two general principles. The first is that the priestly watches were twenty-four groups, and all of them serve during the Festivals. And the second is that the sacrifices of the Holiday [of Sukkot] are fourteen lambs and two rams and one goat from each day from the seen days. And on the first day, they add what we have mentioned: thirteen bulls, and on the second day, twelve bulls, and on the third day eleven bulls. And as such they decrease by one until on the seventh day there would be seven bulls and two rams and a goatand fourteen lambs. And there are twenty four animals according to the number of priestly watches. , as seach watch sacrifices one domesticated animal, and this is a matter where it is stated that the hand of all of them is equal, because there isn’t there a priestly watch that sacrifices two domesticated animals, but on the other days of the festival, the priestly watch sacrifices each and every bull, and there is a priestly watch for the goat and two priestly watches for the two rams. But whatever remains from the number of priestly watches, they divid among them the forteen lambs, there those among them that each sacrifice two lambs, and there are those among them that sacrifice one each as has been mentioned until it completes the number and they return that night according to the order, as it states. And thenumer of these sacrifices are explained in the Torah (see Leviticus 29:12-39). But that which it (i.e., the Mishnah) states here: "אחד ושנים ושלשה" on the the priestly watches even though it is the feminine language usage, because each one doesn’t speak other than the head of the watch in the manner that it states in the entire Mishnah: “Yehoyariv and Yedaiah” (see Tractate Bava Kamma, Chapter 9, Mishnah 13), menaing to say that the priestly watch of Yehoyariv and the priestly watch of Yedaiah, or perhaps he counts using the male language of משמר/watch.
+
+Mishnah 7
+
+שלשה פרקים – these are the three [Pilgrimage] Festivals, and on Shavuot/Atzeret, there is among us the leavened pread in the Temple and what God said (Leviticus 23:17): “You shall bring from your settlements two loaves of bread as an elevation offering: each shall be made of two-tenths of a measure of choice frour, baked after leavening, [as first fruits to the LORD],” and the shewbread (Leviticus 24:5-9) is Matrzah, for when Atzeret/Shavuot occurs on Shabbat they divide out for them leaven and unleavened [bread].
+And it is stated [in the Mishnah]: "שוים באימורי הרגלים"/they shared equally in the presecribed offerings of the Festivals, meaning to say that the sacrifices which were mentioned on the the Festivals (see Tractate Sukkah 55b), that which is eaten from them is shared equally,and also that which is offered as incense is sacrificed together, like it explained.
+ומשמר שזמנו קבוע (and the Watch whose time for ministered was fixed – for that week of the Festival), this is the watch that was assigned for that week, its turn alone, even if there was no festival.
+And it is stated [in the Mishnah]: "וכל קרבנות צבור" – to include the bull for an unwitting communal sin and its laws will be explained in Tractate Horayot (Chaper 1, Mishnah 5).
+And it is stated [in the Mishnah]: "הוא מקריב את הכל" – to include the summer fruits of the altar (when there were no individual or communal offerings being sacrificed – animal burnt-offerins were sacrificed so as not to leave the alter empty) (see Tractate Sukkah 56a). And we already explained it in the fourth [chapter] of [Tractate] Shekalim (Mishnah 4).
+And it is stated [in the Mishnah]: "בזמן שיום טוב סמוך לשבת בין מלפניה בין מאחריה" - Its subject matter is if the First Day of the Festival [of Sukkot] was on Sunday, all of them divide the shewbread among them equally on the Sabbath day which is the eve of the Festival, even though the time had not yet arrived that the portion of all of them are equal, and this matter is an enactment because we they come early to their Divine Service and prepare prior to the [actual] time and similarly if the Last Festival day (i.e., Shemini Atzeret) fell on Friday/the Eve of the Sabbath, they divide the shewbread equally on the Sabbath Day which is the day after the conclusion of the Festival even though the Festival had already been completed,, and this is the enactment if one who came late from the men of that priestly watch, someone who is from those priestly watches should remain and serve in his place.
+
+Mishnah 8
+
+חל יום אחד להפסיק בנתים – as for example, that the First Day of the Festival of Sukkot occurred on Monday or the Concluding Day of the Festival [of Sukkot] occurred on Thursday, that when this occurs there doesn’t remain for the second/next priestly watch that would enter other than the Divine Service of one day alone, and the Festival would come and all of them would participate togethter in Divine Service if the First Day of of the Festival fell on Monday, either one priestly watch would enter after the Sabbath day if the Concluding Day of the Festival coccurred on Thursday, because each Sabbath day is the day of the switching/changing of the priestly watches where one leaves and a second enters, and they divide the shewbread. But when it arrrives for one of the priestly watches, this priestly watch which only has to perform Divine Service for one day, will become idle/lazy regarding it and be prevented from coming. And the Aramaic translation of (Genesis 19:16): "ויתמהמה" /Still he delayed is that he became delayed, and therefore, they enacted for him that he should take from the shewbread only two loaves. But Rabbi Yehuda holds that they prefer that the pirestly watch that enters with the reward of the locking of the Temple doors on the first night (see Tractate Sukkah 56b). And the reason that those who enter divide up the shewbread in the northern side of the Temple courtyard is to demonstrate that the Divine Service of this Shabbat is theirs, since the slaughtering is in the north as will be explained in its place (see Tractate Zevakhim, Chapter 5). And there were in the Temple twenty four rings, a ring for each priestly watch on which they would suspend and flay the sheep, and all of it was fixed on the walls (see Tractate Middot, Chapter 3, Mishnah 5), and when one priestly watch enters, they lower that ring to demonstrate that the Divine Service belongs to it, and similarly, there were there also twenty four windows upon which lay the clothing of the priests, one window for each priestly watch (see Tosefta Sukkah, Chapter 4, Halakha 12 an dsee Tractate Tamid, Chapter 4, Mishnah 3, and the words of Maimonides in the Laws of the Vessels of the Temple, Chpater 8, Halakha 8, though the source is not clear to Rabbi Kafih), and all of them are closed, but when the priestly watch enters for Divine Service, it opens its window, except for the priestly watch of Bilgah where the Sages decreed upon it that it would be this priestly watch forever. חולקת בדרם וטבעתה קבועה ולונה סתומה – like the departing priestly watch, for they did not leave for it a sign to demonstate that this was their Divine Service, and they made this as such, for at the time the Greeks treiumped over Jerusalem, and it was known that one of their daughters married one of the Greek officers, and she passed over to their religion and became insolent and entered into the Temple and trampled the altar with her sandal and she knocked against him and said to him in the Greek language, “You are a wolf, you are a wolf, how long will you destroy the money of Israel ander you don’t help them in their time of trouble?” And the Sages of that generation decreed upon every priestly watch that left from within it about this evil culture – what do you see and established this for all of the coming generations in order that people should be chastised/punished. But the Halakha is not according to Rabbi Yehuda.
\ No newline at end of file
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+Rambam on Mishnah Sukkah
+רמב"ם משנה סוכה
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Sukkah
+This file contains merged sections from the following text versions:
+-Translation by Rabbi Robert Alpert, 2023
+-https://www.sefaria.org/
+
+Rambam on Mishnah Sukkah
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+The general rule among us is that we require that a Sukkah be a temporary dwelling, and therefore, it should not be higher than twenty cubits. Rabbi Yehudat states that we require a permanent dwelling and therefore permits it, even if it was of the utmost height (see Tractate Sukkah 2a and according to Rava). And the measurement of its [internal] space is no less than seven handbreadths long by seven handbreadths wide (see Tractate Sukkah 3a). And in this Seder/Order (Tractate Shabbat, Chapter 1, Mishnah 1, regarding Sabbath boundaries), already general principles have preceded [this Mishnah], from them: All that is less than a three [handbreadths] is like aלבוד./a legal fiction of considering the separate parts as united/joined, and from them , because this measurement is a place of not less than than four handbreadths. And it is stated [in the Mishnah]: "ושאין לה שלש דפנות" – that two of the walls would be complete and the third wall, even if it had a handbreadth and a little bit [more], we than three place it less three [handbreadths] rear the wall in order that that everything would be the measurement of the place. And for this Sukkah, there are three shapes: The first is that the there would be three complete walls near/adjacent to each other, it doesn’t require anything additional and this is its shape (see picture 1 in the Kafih edition), And the second shape, is that it has two walls near/next to each other, behold this requires a third wall that has a handbreadth and a little bit more which we place ino less than three [hadbreadths] adjacent to the wall in order that the handbreadth with the oepn area that is between it and between the wall is four handbreadths, and this is its shape (see picture 2 in the Kafih edition) and this requires a צורת פתח/a form of a doorway (i.e., a structure, often symbolic, that seals an opening by means of two doorposts and a llinetl above them , as though it were a wall with an open door). And the third shape is that it has two walls opposite each other, which requires a third wall that would be more than four handbreadths [in length] and he would place it less than three [handbreadths] adjacent to the wall in order that it would have the measurement of a small Sukkah which is seven handbreadths, and this also needs a form of a doorway. And this is its shape (see picture 3 in the Kafih edition) and in this last drawing, it is necessary for us to have four [handbreadths] and a little bit more because the walls are separated/divided from each other. And it was already explained to you in [Tractate] Eruvin (Chapter 1, Mishnah 1), that the form of a doorway/צורת פתח that it (i.e., the Mishnah) stated is a beam from here and a beam on top of them.
+And it is stated [in the Mishnah]: ושחמתה מרובה מצלתה פסולה" /that if its (that of the covering on top of the Sukkah) sunlight is greater than its shade, it is invalid, which implies, that if its sunlight and its shade are equivalent, it is fit/proper, it is not this other than when we see it as such on the ground, but if we saw the meansurement of the sun on the ground like the measurement of the place where the covering of the Sukkah shades over, and there is no sunlight, it is kosher, because the hole/cavity that is in the covering that sun enters into it is less than that which is covered as is explained in an exemplary manner in the science of Elementor/optics, that the sun, if it entered through the hole, it would be that its brightness/radiance on the land would be definitley greater than from that hole/cavity (see Tractate Sukkah 22b) But the Halakha is not accordng to Rabbi Yehuda.
+
+Mishnah 2
+
+[The Mishnah] desired when it stated: "דיורין" that it is not appropriate for dwelling, and this if the roof below was broken/rickety to such an extent that one is not able to carry in any matter at all pillows and couches/mattress that they spread out over him, there is no dispute tha thte lower [Sukkah] is fit/kosher, because we rely upon the upper [Sukkah’s] covering. But if was strong in order that it would be able to hold to lift the pillows and couches appropriately, there is no dispute that the lower [Sukkah] is invalid. But if he was able to carry a load that is unstable and that moves, in this, the Sages and Rabi Yehuda dispute (see Tractate Sukkah 10a). What are thesy dealing with ? When the space that is between the two coverings is ten handbreadths or more, but less than ten [handbreadths], the lower one is fit/kosher (as we also see in the Laws of Sukkah, Chapter 5, Halakha 22). But the Halakha is not according to Rabbi Yehudah.
+
+Mishnah 3
+
+נשר – they are the leaves and the sprouts/flowers that wither/wilr from the plants that they cover [the top of the Sukkah] with.
+וקינוף (framework of a baldachin/canopy) – four pillars. That if he spread over them, it becomes a roof and w=it would be a Sukkah within a Sukkah, and it would be that the height of pillars would be ten handbreadths or more.
+נקליטי המטה (poles of the bedstead, connectted by a cross-pole over whicha net is spread so as to form a slanting cover, curtain frame) – two pillars only that if he spread [something] over them, it would not make a roof (see Mishneh Torah, The Laws of Sukkah, Chapter 5, Halakha 23 and the commentaries of the Magid Mishnah and Choshen Mishpat there). But if he spread a sheet underneath the roof of the Sukkah for beauty, this is kosher/fit for it is designated because of [the need to catch] what drops (see Tractate Sukkah 10a).
+
+Mishnah 4
+
+אם היה הסיכוך הרבה מהן כשרה – but with the condition he he would cut them, for if he did not cut them, it wout would combine the kosher covering [of the Sukkah] with invalid covering and it would be invalid, because it is forbidden to cover [the Sukkah] with plants that are attached for the reason that will be explained futher on.
+And it is stated [in the Mishnah]: "או שקצצם כשרה" – on the condition that he move them and shake them after their being cut, and afterwards it will be kosher/fit, but even though that most of the covering or all of it from this vine or gourd in order that it would be an act for the sake of the Sukkah (see Sukkah 11a and 9b and the decision of Maimonides in the Laws of Sukkah, Chapter 5, Halakha 12), because the general principle among us is that (Deuteronomy 16:13): “[After the ingathering from your threshing floor and your vat,] you shall hold the Feast of Booths for seven days,” and it (i.e., the Gemara – Sukkah 11b), you shall make it, but not from that which is made. And this general principle that it mentioned that all that grows from the ground and is not susceptible to receive ritual defilement, meaning to say, tha tiit is not like matting (see Tractate Sukkah 11b) and flax clothing and wooden vessels/utensils all of which are susceptible to receive ritual defilement, it is the correct general principle to rely upon, and the hint for this is stated as it is exalted: “After the ingathering from your thresthing floor and your vat, you shall hold the Feast of Booths for seven days,” and it comes to us in the received tradition that the Biblical verse speaks about the refuse of the grainary/threshing floor and the wine-cellar (see Tractate Sukkah 12a), meaning to say, that the Sukkah is made from them and from things like them.
+
+Mishnah 5
+
+We are concerned lest a person first place this package or that is tied up in order that it should dry out or to store it there, and he will madke up his mind afterwards and leave it to be the covering for the Sukkah, and this is prohibited because of the general principle that we mentioned, “you shall make but not from what is already made,” and therefore, we obligated hiim to untie those bundles in order that it be an act for the sake of the Sukkah, and they (i.e., the Rabbis) made this law a general principle on account of this concern a,d prohibited from making a Sukkah with tied up bundles (see Tractate Sukkah 12a).
+
+Mishnah 6
+
+נסרים (boards) – these are the boards; if these specific boards were narrow in order that it it would be that the width of each board from them would be less than three handbreadths, it would be permitted to cover the Sukkah with them according to the opinion of all, for they are like reedds. But if the width of each the boards was four handbreadths which is the measurement of a place, according to all opinioons it is prohibited to cover the Sukkah with them, but if it the width of those specific boards was less than four [handbreadths] but more than three [handbreadths], on this, Rabbi Yehuda and Rabbi Meir disagreed, for Rabbi Yehuda permits covering [the Sukkah] with them, for they are less than four [handbreadths] and they lack the measurement of the place, but Rabbi Meir prohibits [their usage] because they are greater than three [handbreadths] and they have left the status of a לבוד/something joined (only if there is a gap of less than three handbreadths between them). But the Halakha is according to Rabbi Yehuda.
+
+Mishnah 7
+
+תקרה (ceiling)– they are the boards of the roof.
+ומעזיבה (concrete of stone chippings, clay) – the building that they place on the boards from the dust and plaster.
+ומפקפק (loosens) – it that he he ruproots them from their nails.
+ונוטל אחת מבמתים – that he removes a plank from between ever two planks and fills the place of those boards that he removed with Sukkah covering/Schach, it is fit/kosher. But the School of Shammai states that even though he loosens it, he took one from among them because they hold that there is no destruction of the roof other than by taking one [plank] from among them. And Rabbi Yehuda states that the School of Hillel holds/thinks that with one of these two activities, it will be the destruction of the roof. But Rabbi Meir states that [both] the School of Shammai and the School of Hillel agree that the destruction of the ceiling does not occur other than with the taking of one [plank] from among them (see Tractate Sukkah 15a). And the Halakha is according to Rabbi Yehuda like he received the opinion of the School of Hillel.
+
+Mishnah 8
+
+It is prohibited to cover the roof [of the Sukkah] with "בשפודין"/spits because they are not what grows in the ground.
+וארוכות המטה (and the long boards/bedsides)– vessels and they are susceptible to receive ritual defilement.
+And it is stated [in the Mishnah]: "כמותן" meaning to say that it is like them in proximity [but] not frugally because the general principle among us is that if it was crushed like it is standing, it is invalid. And these spits and similar all the Sukkah scovering is invalid, for they are like it is crushed, and therefore there must be among them more of them with some measure , and therefore, there must be between them more of them with a little bit (see Tractate Sukkah 15b), and it fills bewween them with something that is permitted to cover the Sukkah with, and then it iwill be Kosher/fit.
+And the reason "שחוטט בגדיש אינה סוכה" /that hallowing out a space in a stack of grain [to make a Sukkah] is not a Sukkah- because the general principle that I mentioned to you is that you make it but not from that which is already made (see Tractate Sukkah 12a), and when he hollows out a Sukkah in a pile of grain of ears of corn/spike, there is no doubt that the roof of that is Sukkah was not intended for this at the time that he hollowed out the ears of corn (see Mishnah 1 of this chapter), that it will be roof covering fo the Sukkah, and therefore, if there was in this ppile a space of a handbreadth amidst seven that will be made for the sake of the Sukkah from the outset and they completedd for the measure of the Sukkah after the stack of ears of corn, for a pile, it is permitted (see Tractate Sukkah 16a).
+
+Mishnah 9
+
+The height of the Sukkah can be no lsss than ten handbreadths, as was explained (see Mishnah 1 of this chapter). Rabbi Yossi holds that a partition that is suspended/hanging is permitte (see Tractate Sukkah 16a), and therefore, e states that if the wall is attached to the ceiling and it has ten handbreadths, even if there are more than three handbreadths between it and the ground it is permitted. But the Halakha is not according to Rabbi Yossi.
+
+Mishnah 10
+
+It is also a great principle that we remember it, and this is that whenever there is between the top of the wall and the the roof of the Sukkah from four cubits and between them there is a ceiling or invalid Sukkah roof covering, we view it as if the end of the wall is curved until it reaches the kosher Sukkah roof covering, and this is what we call a curved wall (i.e., a legal fiction by which a part of the ceiling may be considered as part ofa curved wall) (see Tractate Sukkah 4a), and it is a Halakhic tradition pave[transmitted] to Moses from [the Divine Revelation at] Sinai (see Tractate Sukkah 6b).
+וסוכה גדולה – and there will remain in the middle of the Sukkah kosher Sukkah roof covering hat has [the dimensions] of seven [handbreadths] by seven [handbreadths]. And here it will be explained to you that the law of a curved wall, we judge it on all four walls [of the Sukkah]. And these three segments are mentioned to inform you that the law of a curved wall is a law that we judge by in any manner that there will be whether with a house whose walls became a house, whether in a courtyard where they did n’t intent that those walls would be made for the Sukkah covering in the courtyard and were not built other to protect the houses from the paved road for the public, whether with a large Sukkah that separates unfit between the walls and kosher Sukkah roof covering (see Tractate Sukkah 17a). And it is mentioned in this language and it is stated that invalid Sukkah roof covering from the side invalidates wihtin four cubits and in the middle invalidates with four cubits (see Tractate Sukkah 17b), as will be explained in this chapter.
+
+Mishnah 11
+
+כמין צריף – slanted in this shape (unside down V). And the Halakha is accoerding to Rabbi Eliezer who invalidates it. But if it had a roof of a handbreadth in this shape (see picture 2 – where the two sloping slides are connected by a flat piece on top) or that one wall was a handbreadth high like this shape (see the next picture, which looks like a quadrilatral it is kosher (see Tractate Sukkah 19b). But there is a dispute bretween Rabbi Eliezer and the Sages regarding matting, that the first Tanna/teacher holds that a regular small mat is for lying and a regular large one is covering the Sukkah’s roof with, and therefore, [the Mishnah] states: "לשכיבה מקבלת טומאה" meaning to say that it merely is always for covering the roof of a Sukkah with until he should specify that it is for lying upon.
+And it is stated [in the Mishnah]: "ולסכוך מסככין בה" – that is a small mat that it is always made for lying upon until one specifies that it is for covering the Sukkah’s roof with. And Rabbi Eliezer says that a mere large mat is also for lying, until he should specify that it is for covering the roof of a Sukkah with. But the Halakha is not according to Rabbi Eliezer.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+With the condition that the height of the beat would be ten handbreadths (see Tractate Sukkah 20b), which is the measure of the Sukkah, for certainly a Sukkah was made within a Sukkah. But the Halakha is not according to Rabbi Yehudah.
+
+Mishnah 2
+
+Rabbi Yehudah holds that we reuire that the Sukkah is a permanent dwelling (see Tractate Sukkah 21b, for he holds that we require a Sukkah that is a permanent dwelling, and his approach has already been explained to you (see Tractate Sukkah, Chapter 1, Mishnah 1), and therefore, it requires that it should be able to stand on its own.
+
+Mishnah 3
+
+בראש הספינה כשרה – with the condition that this Sukkah will be stong enough in order that an ordinary wind that is always found at land will not toubleit over without a tempest/gal. And irt will be explained to you that on account of the things that are forbidden on Jewish festivals/Yom Tov, we don’t ascend up a tree nor do we ride on top of an animal (see Tractate Betzah, Chapter 5, Mishnah 2).
+
+Mishnah 4
+
+They did not permit the trees because of the walls other than with two conditionsz, the first – that those trees must be strong and thick in order that they will not always move in the wind and won’t always move to and fro/shake in the manner of the thin vine-shoots. And second, that he will fill at the top of the tree and between its branches with straw and similar kinds of things so that it will stand straight and not shake in the wind, because the genearl rule among us is that a partition that is not able to sand in an oerdinary wind is not a partition (see Tractate Sukkah 24b and see also Tractate Eruvin, Chapter 10, Mishnah 8). And another general principle among us is that a person who engages [in the performance of a Mitzvah] is exempt from the Miktzvah (see Tracate Sukkah 25a and Tractate Sotah 44b).
+And it is stated [in the Mishnah]: "חולים פטורין" – and even a light illness (see Tractate Sukkah 26a).
+ואכילת עראי – it is that he will eat a small amount and not intend with it that it would be a meal, and he doesn’t eat other than to silence his hunder until he complete his eating afterwards. And it (i.e., the Mishnah) brought this incident in order to inform us that whomever wishes to be stringent that he willnot eat anything nor drink outside of the Sukkah, this is praiseworthy even though he is not obligated.
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+Rabbi Eliezer states that the fact that [the Torah] stated (Leviticus 23:42): “You shall live in booths seen days” – that one is required to always use his Sukkah just as a person makes a meal in his home in the day time and at night. But the Sages learn [regarding] the fifteenth of [the month of] Tishrei from the fifteenth of Nisan (see Tractate Sukkah 27a), that just as a there is the eating of Matzah on the first night [of Passover] alone is a Mitzvah, and afterwards, if he wants, he may eat it (see also The Laws of Sukkah, Chapter 6, Halakha 7 – that if a person wants he can abstain from eating anything but fruit or parched corn) or he consumes appetizers/desserts like we explained in its place (See Tractate Pesahim, Chapter 2, Mishnah 5).
+And what Rabbi Eliezer said: "ישלים" – that he should consume double from the appetizers from what he eats each night, but the bread and the meat is not possible for two meals. But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 7
+
+The Halakha is according to the School of Shammai (see Tractate Sukkah 3a).
+
+Mishnah 8
+
+God stated (Leviticus 23:42): “all citizens in Israel shall live in booths,” and it comes in the received tradition that this excludes women and slaves and mionors (see Tracate Sukkah 28a; but there, the word"כל" (from the words, “all citizens in Israel” in Leviticus 23:42 comes to include the minors through a mere mere support, but not as an absolute proof, but the words of Maimonides are not clear to me, i.e., Rabbi Kafih).
+וקטן שאינו צריך לאמו – that he does not cry out with the name of his mother when he wakes up from his sleep as the small children do. But the Halakha is not according to Shammai who was strict and required a Sukkah for all the males in all ages.
+
+Mishnah 9
+
+The subject of "קבע" the principle and the permanence, and it is that he should furnish it (i.e., the Sukkah) with the most beautiful funiture that he has and decorate it and eat in it and drink and sleep in it and make his house like a temporary home and the Sukkah like the place where he resides.
+וסריחה (stinking/stench) – in their language the damage/spoiling.
+ומקפה – the jellified/congealed soup since the person’s soul is disturbed by it, and a little bit of water ruins it. And they (i.e., the Rabbis of the Mishnah) estblished this regarding a pulp of grist (i.e., stiff mass of grist,oils and onions) (see Tractate Sukkah 29a) and this is the ground bean that is ruined quickly in water. And the falling of rain at the beginning of Sukkot teaches that their activities are not acceptable before God.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+A commandment that comes to be fulfilled by means of a transgression is not a commandment/Mitzvah. And therefore, "לולב הגזול ושל אשרה ולשל עיר ננדחת פסול" and this Asherah/tree worshipped as part of idolatrous rites (as the Torah commandes that these trees must be burned and entirely destroyed as we learn in Deuteronomy 12:2) is that the tree itself is worshipped and it will be explained to you the different parts of the Asheiah in [Tractate] Avodah Zarah (Chapter 3, Mishnah 7), and you already know that it is stated [in the Torah] which is exalted (Deuteronomy 13:18): “Let nothing that has been doomed stick to your hand, [in order that the LORD may turn from his blazing anger and show you compassion],”and God said (Leviticus 23:40):”[On the first day] you shall take the product of hadar trees,” and it comes in the received tradition that all of them require beauty, and therefore a dried out Lulav/palm branch is invalid because it lacks beauty (see Tractate Sukkah 31a).
+נפרצו עליו (if its leaves are severed) – this is that its leaves are broken from the spine of thlike Lulav which are fixed upon it , and it will be like dried branches/twigs of a palm tree in this form (i.e., the leaves are haped with the edges facing down – like arrows facing upward).
+ונפרדו עליו (the leaves are spread) – they are spread from each other but they are not detached/loosely connected, nor weakened, like this image (i.e., like an arrow facing downards), and Rabbi Yehuda holds that the each Lulav requires a band to bind/tie up in order that they are tied up nicely (see Tractate Sukkah 32a) But in one of the places in the Land of Israel palm trees that the creation of their Lulavim is that the head of each leave reaches the root of the second and they are not grafted one on to the other like the other Lulavim in this image (closely knit arrows facing downwards). And they are called "ציני הר ברזל" /palm, Iron Mount – a hill near Jerusalem (some of the bran Aches grown on it are too short to be valid Lulavim).
+And it is stated [in the Mishnah]: "שלשה טפחים כדי לנענע בו" meaning to say and in order to wave them (see Tractate Sukkah 32b), meaning to say in order that he can take hold of it with his hand and wave them. And it is the measure of a handbreadth, and therefore, the that the Lulav cannot be less than four handbreadths from the handbreadths that in every handbreadth there are four fingers in size. And we don’t descend/bring it down other than from the spine of the Lulav underneath the two twin leaves that are at the top of the Lulav. But the Halakha is not according to Rabbi Yehudah.
+
+Mishnah 2
+
+ענביו (its berries) – its seed. And with the condition that those seeds are black or red, but if they were green and even if they were greater than its leaves, it is fit/valid/kosher (see Tractate Sukkah 33b). And it is stated [in the Mishnah]: "נקטם ראשו פסול" (if its top/tip is severed/broken away it is invalid) is not the Halakha.
+
+Mishnah 3
+
+It would occur in our minds that we don’t take a willow/Aravah other than from a place of water, for God states (Leviticus 23:40): “willows of the brook,” therefore, it (i.e., the Mishnah) informs you that "של בעל כשרה"/if it grew in a non-irrigated field, it is kosher, for that which the exalted Torah stated “the willows of the brook” that it is not other than for the marking of the species (see Tosefta Sukkah, Chapter 2, Halakha 7 and Tractate Sukkah 33b), that it will grow wherever it grows and it (i.e., the Mishnah) states: "נקטם ראשה פסולה" is not the Halakha.
+
+Mishnah 4
+
+And know tha thte length of the myrtle and the willow is three handbreadths from the handbreadths that are known which are four [fingers] in size (see Tractate Sukkah 32b and the Laws of Lulav, Chapter 7, Halakha 8) and the Halakha is according to Rabbi Yishmael and according to Rabbi Tarfon.
+
+Mishnah 5
+
+ערלה ותרומה טמאה – they are within the general rule of things that require burning, as was explained in Seder Zeraim (see Tractate Orlah, Chpater 3, Mishnayot 1-5 and Tractate Terumah, Chapter 11, Mishnah 10) and therefore it is invalid for behold God said (Tractate Sukkah 35a): fruit and these things are not appropriate in any fashion for consumption. And it is a general rule among us that we don’t bring Holy Things to a state of ritual impurity, that this general principle has already been taught in what preceded it. And all foods do not receive ritual defilement until they become moistened by one of seven liquids as this principle will be explained and its details in Tractate Makhshirin (see Chapter 6, Mishnah 4: dew, water, wine, olive oil, blood, milk, and bee’s honey). And therefore, it was not permitted ab initio to take pure priest’s due and Seond tithe lest he make them susceptible for ritual impurity (see The Laws of Lulav, Chapter 8, Halakha 2).
+And that it (i.e., the Mishnah) specifies "בירושלים" because Second Tiithe is not appropriate for consumption other than in Jerusalem but outside of Jerusalem it should be redeemed as we explained in its place (see Chapter 2 of Tractate Maaser Sheni).
+But the School of Hillel permitted "אתרוג של דמאי" because that which is doubtfully tithed is fed to the poor people as was explained in its place (Tractate Demai, Chapter 3, Mishnah 1), and if he wants he should sanctify his property (see Tractate Sukkah 35b that If he wants, he can make all of his property ownerless, but perhaps there might be a Mitzvah in doing so) and become poor and there will remain to him this Etrog that is doubtfully tithed to eat, and since there is the possibility that through it it will become appropriate for him to consume it, it is permissible for him to make a blessing upon it.
+
+Mishnah 6
+
+פטומתו– this is the nipple that protrudes on the extremity of the Etrog, if the hole is perforated, even a little bit. But if it is not perforated until there would be in the size of an Issar. And the Issar is a quarter of a M’ah. And the weight of an Issar is four berry-grains of barley. And it is not his intention with something peeled when the yellow rind is peeled until the whiteness appears, for this is included in what it says [in the Mishnah]: "חסר כל שהוא פסול" –but it wants to state that if it the dragged membrane/skin is very thin from upon the yellow rind, and with the condition that it is completely scraped, but if thre remains on it a little bit that is not scraped, it is kosher (see Tractate Sukkah 36a and the Laws of Lulav, Chpater 8, Halakha 7, and not according to the commentary of Rashi). And it is stated [in the Mishnah]: "חסר כל שהוא פסול" only on the first day of the Festival [of Sukkot]but not on the rest of the days (see Tractate Sukkah 36b). And that it is kosher/fit if: "עלה חזזית על מיעוטו"/if the smaller part of it were covered with lichen – with two conditions – the first is that the lichen would be joined closely but if the lichen was in this place and the lichen was in another place, even if its total was a minority, it is invalid. And second, that the lichen would not be on the protuberance/nipple, but if there was any change in the nipple, it would invalid. And geh Halakha is according to Rabbi Yehuda.
+
+Mishnah 7
+
+The Halakha is according to Rabbi Yehuda when he said [in the Mishnah] that the smallest size of a [kosher] Etrog is "כביצה"/like an egg and [the Halakha is] according to Rabbi Yossi when he states that the size of an Etrog can even be: "אפילו בשתי ידיו" one held in both of one’s hands.
+
+Mishnah 8
+
+Since it stated [in the Mishnah] at the beginning of the chapter, in order to wave it, that it teaches you that its Mitzvah (i.e., of the Lulav/Etrog) is the waving, it (i.e., the Mishnah) states): "באכין מנענעין" (see Tractate Sukkah 37b). And the order of this waving is (see the above mentioned Talmudic source and The Luas of Lulav, Chapter 7, Halakha 10): “carrying it and bringing it, raising it up and lowering it.” And the Halakha is according to Rabbi Meir. But the Halakha is not according to Rabbi Akiva.
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+לכפול – this is that he should recite from: “I praise You, for You have answered me” (Psalms 118:21) until the end of Hallel, each word/phrase twice (see The Laws of Megillah and Hanukkah, Chapter 3, Halakha 11).
+ולפשוט – that he should recite [Hallel] without repeating like the rest of the entire Hallel. And the blessing “On the recitation of Hallel” [which is recited] before its being read is an obligation in every place and this matter is not dependent upon custom. And it ahas already been explained the law of Seventh Year produce, that it is forbidden to do business with them (see Tractate Sheviit, Chapter 7, Mishnah 3) nor to transfer their monetary value to the commoners (who are not carefully observant of these laws). And it is a general principle among us that regarding the Etrog, we follow after its harvesting, and since it was harvested in the Seventh Year, its law is like the law for Seventh Year Produce, even though it completed [its growth] in the Sixth Year (see Tractate Sukkah 40a and the Laws of Shemitah and the Jubillee Year, Chpater 4, Halakha 12), but it is permitted to sell the Lulav because it is like wood and the holiness of the Seventh Year does not devolve upon it (see the Laws of Shemitah and Jubille, Chpater 8, Halakha 11, where our Mishnah is brought anonymously).
+
+Mishnah 12
+
+מדינה – it is the rest of the land of Israel except for Jerusalem, and we have already explained in Tractate Maaser Sheni (Chapter 3, Mishnah 4 and see also Tractate Shekalim, Chapter 1, Mishnah 3 and Tractate Rosh Hashanah, Chapter 4, Mishnah 1).
+ויום הנף – this is the sixteenth day of Nisan on which God stated (Leviticus 23:11): “He shall elevate the sheaf” – that Rabban Yohanan ben Zakkai expounded after the destruction of the Temple that the sixteenth day of Nisan it is prohibited to eat new [produce] all day long. And this is the matter where it states [in the Mishnah]: "והתקין" and it will be explained the principles of all this and the reasons in the tenth [chapter] of [Tractate] Menahot, and all of these enactments for practical Jewish observance you will find them in the Mishnah.
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+God stated (Leviticus 23:40): “On the first day you shall take,” and the tradition comes [to teach] that [the word "לכם"/you [shall take] means that it is yours/belongs to you (see Tractate Sukkah 27b, 29b, 30a, 35a, 41b and Tractate Pesahim 38a, if it was given to him as a gift, behold this is permitted, even though that it is on the condition of returning it, it is a general principle among us that a gift on the condition of retuning it is considered a [genuine] gift (see Tractate Sukkah 45b). And it is permitted to give a gift on Yom Tov/the Jewish festival day.
+
+Mishnah 15
+
+With the condition that if he took it (i.e., the Lulav) backwards or that he removed it with a utensil, he did not fulfill his religious obligation. But if he took it with his hand and removed it inadvertently, he is liable for a sin -offering, because the general principle is that when lifts it up, he has fulfilled his obligation, and since he fulfilled his religious obligation, we don’t say that he brought it out for a religious purpose/meritorious or licit act (see Tractae Sukkah 42a). And the Halakha is according to Rabbi Yossi and the Halakha is according to Rabbi Yehuda.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+It (i.e., the Mishnah) will explain all these segments one at a time.
+
+Mishnah 2
+
+The taking up of the Lulav is an obligation from the Torah (Leviticus 23:40): “on the first day” throughout the world. But its taking up all seven days is an obligation only in the Temple. Because this is the intention of the Biblical verse (Leviticus 23:40): “and you shall rejoice before the LORD your God seven days,” and God stated (ibid.,): “On the first day you shall take [the product of hadar trees, etc.],” annd it comes as the received tradtion (see Tractate Sukkah 43a) that the first day and even in the provinces/בגבולין. And what they (i.e., the Rabbis) forced us that it(i.e., the Lulav/Etrog) is not taken up in this time on the first day of Sukkot when it falls on Shabbbat in order that we don’t make something new, because we would not take it up outside of the Land of Israel on the first day when it fell on Shabbat in the past because, we were not able to know exactly when the appropriate Rosh Hodesh fell for the establishement [of the New Moon] by the Bet Din of the Land of Israel. And the talk about the subject of the viewing [of the New Moon] and the leap year that is in our hands, it is possible that we would attach to it something special, we will explain what disappeared for most people. And what we were forced to prohibit the taking oup of the Lulav/Etrog on Shabbat within the Festival and even in the Temple, as a decree lest he carry it in his hands and cause it to pass through four cubits in the public domain (see Tractate Sukkah 42b). But we did not make this decree on the first day of the Festival because its commandment is stringent for it is an obligation, even in the provinces as we have explained (compare what Maimonides wrote regarding this in The Laws of Lulav, Chapter 7, Halakhot 13-18).
+
+Mishnah 3
+
+This willow is a usage dating from Moses as delivered from Sinai/traditional interpretation of a written law, in that the will is taken outside from the willow that is in the Lulav. And it was the custom of the prophets to take it up without a blessing. But they did not say that it supercedes the Sabbath on the First Day of the Festial because the matter is not recognized/known other that they would say that on account of the Lulav was taken today, it is taken. And also, they (i.e., the Rabbis) did not say that it would supercede the Sabbath that is within the festival (i.e., during the Intermediate Days) lest that would say that just as the willow supercedes Shabbat, so also it would supercede the Lulav. And we have already explained tha thte Lulav is not taken up on the Sabbath that is within the Festival and therefore they (i.e., the Sages) stated that Shabbat should supercede if it (i.e., the holiday) fell on the seventh day in order to publicize it and they knew tha tit is an obligation and as usch stated that in order to publicize it that it is from the Torah (see Tractate Sukkah 43b). And they did not teach it/ולא חשנו here lest he carry it four cubits in the public domain because it is was transmitted to the Bet Din and to the agents of the Bet Din that they fulfil.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+אני – is from the names of the Holy One, Blessed be He. And similarly, "הוא" , this is what the expounders of eh Talmud (compare Rashi, Tractate Sukkah 45a). But I state that he reads and intends to whom he stated: “I, I am he,” for that which is written is stated in the victory of Israel and their salvation, like those, he will say, you who states (Deuteronomy 32:39): “See, then, that I, I am He, [There is no God besides Me].” Save us as you you have promised us. And there are those from the Geonim that stated that our subject is that whenever that I and He are in trouble, save us (compare the Tosafot, s.v. אני והוא). And this is via metaphor and it is what is said, may He be exalted and beautified (Psalms 91:15): “I will be with him in distress.”
+
+Mishnah 6
+
+Rabbi Yohanan ben Beroka says; "כפות תמרים"/the branches of palm trees (Leviticus 23:40), one for the Lulav and one for the altar (see Tractate Sukkah 45b – for he holds the concept of אם למקרא/the traditional reading – vowels – must guide us, whereas the Sages hold that the word is written defectively, i.e., כפת תמרים). And it is forbidden to eat the Etrog on the Seventh Day [of Sukkot] because the general principle among us is that since it is forbidden for part of the day, it is forbidden for the entire day. And therefore, it (i.e., the Mishnah) states: "התינוקות" who are not exacting in what is permitten and what is forbidden (see Tractate Sukkah 46b). But the Halakha is not according to Rabbi Yohanan ben Beroka.
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+God said (Deuteronomy 16:15): “And you shall have nothing but joy.” And they (i.e., the Sages) said that to include the last day of the Festival for joy (Tractate Sukkah 48a).
+
+Mishnah 9
+
+The nipple of the bowl of water was narrower than that of the bowl of wine, because their wine was thicker than the water (see Tractate Sukkah 48b). Burt Rabbi Yehuda states that only a LOG of water should be poured as a libation all eight days of theFestival. And the water libation on the Festival [of Sukkotr] is a usage dating from Moses at Sinai/traditional interpretation of a written law (see Tractate Sukkah 44a)’ and there are secrets hints of this in Scripture (see Tractate Shabbat 103b and Tractate Taanit 2b) and those who don’t believe in the received tradition do not admit to this. And therefore, when :"מסך מים על רגליו רגמוהו כל האם באתרוגיהם" - because he was a Sadducee who didn’t hold by the water libation ceremony.
+
+Mishnah 10
+
+Just as one requires that it (i.e., the golden jar) was not sanctified [for Altar Service], for it had been sanctified, meaning to say, from the service vessels [of the Temple] and they thought that it was for the sanctification of the hands and feet, they filled it and sanctified their ahnds and feet from it (this is not according to the commentary of Rashi on Tractae Sukkah 50a, s.v., חזקיה), and there for, this specific arched, pouched vessel/wine jug is for weekdays.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+חליל – it is an instrument of the known musical instruments by the name of ALMASMARf g essential one in song, they associated everything with its name.
+ובית השאובה – the name of the place that they would prepare for joy and music and they called by this name because it states (Isalah 12:3): “Joyfully you shall draw water [from the fountains of triumph].”
+
+Mishnah 2
+
+תיקון גדול – meaning to say, of great beneift/value, and it is that they prepare a place for the women and a fenced in place for the men, but the place for the women is above on top of the place of them men, higher than it in order that the men would not gaze at the women (see Tractate Sukkah 51b). And when I draw the Temple courtyard in its generalities in its place (at the end of the Tractate Middot, dealing with the dimensions of the Temple) , it will be explained to you the Women’s Gallery and its separateness from the rest of the places.
+And it was stated [in the Mishnah]: "אנו ליה וליה עינינו" – it is shortened language, and the liturgical version of their recitation was such: We are to God to whom we bow down/worship and our eyes are in wait/hopeful for God (see Tractate Sukkah 53b).
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+It is stated [in the Mishnah]: "ואין מוסיפין על ארבעים ושמונה" – it (i.e., the Mishnah) wanted it for the majority [of time]. But it happened that in one of the years that there would be a day in which there are fifty seven Tekiot/the sustained note of the soundings of the Shofar. And that is when the Eve of Passover occurs on Shabbat, because it was already explained to you in [Tractate] Pesahim (Chapter 5, Mishnah 5) that the Passover Offering is slaughtered in three parties. And it is stated there that when the first party entered [into the forecourt] , they sounded the Tekiah, the Teruah and the Tekiah, and it said, they recited the Hallel (Psalms 113=118), if they completed it, they repeated it, and if they repeated it, they recited it a third time, and it stated, that just as was done in the first occurrence, so the same in the second and third occurrences. Here it will be explained to you from this that there were three Tekiot/sustained notes sounded at each reading, and it was possible that there would be three parties of twenty seven sustained sounding notes of the Shofar, and eighteen [soundings] for the two Daily Offerings, and nine for the Shabbat Musaf [offering], and three [soundings] for the opening of the gates. And it is impossible that there would be in the Temple more than this number (see Tractate Sukkah 54b and see the Laws of the Vessels of the Temple, Chapter 7, Halakhot 5-6).
+
+Mishnah 6
+
+All of this is easy after the knowledge of two general principles. The first is that the priestly watches were twenty-four groups, and all of them serve during the Festivals. And the second is that the sacrifices of the Holiday [of Sukkot] are fourteen lambs and two rams and one goat from each day from the seen days. And on the first day, they add what we have mentioned: thirteen bulls, and on the second day, twelve bulls, and on the third day eleven bulls. And as such they decrease by one until on the seventh day there would be seven bulls and two rams and a goatand fourteen lambs. And there are twenty four animals according to the number of priestly watches. , as seach watch sacrifices one domesticated animal, and this is a matter where it is stated that the hand of all of them is equal, because there isn’t there a priestly watch that sacrifices two domesticated animals, but on the other days of the festival, the priestly watch sacrifices each and every bull, and there is a priestly watch for the goat and two priestly watches for the two rams. But whatever remains from the number of priestly watches, they divid among them the forteen lambs, there those among them that each sacrifice two lambs, and there are those among them that sacrifice one each as has been mentioned until it completes the number and they return that night according to the order, as it states. And thenumer of these sacrifices are explained in the Torah (see Leviticus 29:12-39). But that which it (i.e., the Mishnah) states here: "אחד ושנים ושלשה" on the the priestly watches even though it is the feminine language usage, because each one doesn’t speak other than the head of the watch in the manner that it states in the entire Mishnah: “Yehoyariv and Yedaiah” (see Tractate Bava Kamma, Chapter 9, Mishnah 13), menaing to say that the priestly watch of Yehoyariv and the priestly watch of Yedaiah, or perhaps he counts using the male language of משמר/watch.
+
+Mishnah 7
+
+שלשה פרקים – these are the three [Pilgrimage] Festivals, and on Shavuot/Atzeret, there is among us the leavened pread in the Temple and what God said (Leviticus 23:17): “You shall bring from your settlements two loaves of bread as an elevation offering: each shall be made of two-tenths of a measure of choice frour, baked after leavening, [as first fruits to the LORD],” and the shewbread (Leviticus 24:5-9) is Matrzah, for when Atzeret/Shavuot occurs on Shabbat they divide out for them leaven and unleavened [bread].
+And it is stated [in the Mishnah]: "שוים באימורי הרגלים"/they shared equally in the presecribed offerings of the Festivals, meaning to say that the sacrifices which were mentioned on the the Festivals (see Tractate Sukkah 55b), that which is eaten from them is shared equally,and also that which is offered as incense is sacrificed together, like it explained.
+ומשמר שזמנו קבוע (and the Watch whose time for ministered was fixed – for that week of the Festival), this is the watch that was assigned for that week, its turn alone, even if there was no festival.
+And it is stated [in the Mishnah]: "וכל קרבנות צבור" – to include the bull for an unwitting communal sin and its laws will be explained in Tractate Horayot (Chaper 1, Mishnah 5).
+And it is stated [in the Mishnah]: "הוא מקריב את הכל" – to include the summer fruits of the altar (when there were no individual or communal offerings being sacrificed – animal burnt-offerins were sacrificed so as not to leave the alter empty) (see Tractate Sukkah 56a). And we already explained it in the fourth [chapter] of [Tractate] Shekalim (Mishnah 4).
+And it is stated [in the Mishnah]: "בזמן שיום טוב סמוך לשבת בין מלפניה בין מאחריה" - Its subject matter is if the First Day of the Festival [of Sukkot] was on Sunday, all of them divide the shewbread among them equally on the Sabbath day which is the eve of the Festival, even though the time had not yet arrived that the portion of all of them are equal, and this matter is an enactment because we they come early to their Divine Service and prepare prior to the [actual] time and similarly if the Last Festival day (i.e., Shemini Atzeret) fell on Friday/the Eve of the Sabbath, they divide the shewbread equally on the Sabbath Day which is the day after the conclusion of the Festival even though the Festival had already been completed,, and this is the enactment if one who came late from the men of that priestly watch, someone who is from those priestly watches should remain and serve in his place.
+
+Mishnah 8
+
+חל יום אחד להפסיק בנתים – as for example, that the First Day of the Festival of Sukkot occurred on Monday or the Concluding Day of the Festival [of Sukkot] occurred on Thursday, that when this occurs there doesn’t remain for the second/next priestly watch that would enter other than the Divine Service of one day alone, and the Festival would come and all of them would participate togethter in Divine Service if the First Day of of the Festival fell on Monday, either one priestly watch would enter after the Sabbath day if the Concluding Day of the Festival coccurred on Thursday, because each Sabbath day is the day of the switching/changing of the priestly watches where one leaves and a second enters, and they divide the shewbread. But when it arrrives for one of the priestly watches, this priestly watch which only has to perform Divine Service for one day, will become idle/lazy regarding it and be prevented from coming. And the Aramaic translation of (Genesis 19:16): "ויתמהמה" /Still he delayed is that he became delayed, and therefore, they enacted for him that he should take from the shewbread only two loaves. But Rabbi Yehuda holds that they prefer that the pirestly watch that enters with the reward of the locking of the Temple doors on the first night (see Tractate Sukkah 56b). And the reason that those who enter divide up the shewbread in the northern side of the Temple courtyard is to demonstrate that the Divine Service of this Shabbat is theirs, since the slaughtering is in the north as will be explained in its place (see Tractate Zevakhim, Chapter 5). And there were in the Temple twenty four rings, a ring for each priestly watch on which they would suspend and flay the sheep, and all of it was fixed on the walls (see Tractate Middot, Chapter 3, Mishnah 5), and when one priestly watch enters, they lower that ring to demonstrate that the Divine Service belongs to it, and similarly, there were there also twenty four windows upon which lay the clothing of the priests, one window for each priestly watch (see Tosefta Sukkah, Chapter 4, Halakha 12 an dsee Tractate Tamid, Chapter 4, Mishnah 3, and the words of Maimonides in the Laws of the Vessels of the Temple, Chpater 8, Halakha 8, though the source is not clear to Rabbi Kafih), and all of them are closed, but when the priestly watch enters for Divine Service, it opens its window, except for the priestly watch of Bilgah where the Sages decreed upon it that it would be this priestly watch forever. חולקת בדרם וטבעתה קבועה ולונה סתומה – like the departing priestly watch, for they did not leave for it a sign to demonstate that this was their Divine Service, and they made this as such, for at the time the Greeks treiumped over Jerusalem, and it was known that one of their daughters married one of the Greek officers, and she passed over to their religion and became insolent and entered into the Temple and trampled the altar with her sandal and she knocked against him and said to him in the Greek language, “You are a wolf, you are a wolf, how long will you destroy the money of Israel ander you don’t help them in their time of trouble?” And the Sages of that generation decreed upon every priestly watch that left from within it about this evil culture – what do you see and established this for all of the coming generations in order that people should be chastised/punished. But the Halakha is not according to Rabbi Yehuda.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Sukkah/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Sukkah/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..944b3d26c6d07602173e9685cf8f6124ead65e7b
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+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Sukkah/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,272 @@
+Rambam on Mishnah Sukkah
+רמב"ם משנה סוכה
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה סוכה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>סוכה שהיא גבוה למעלה מכ' אמה פסולה כו':</b><br><b>סוכה ישנה ב"ש פוסלין כו':</b><br>העיקר אצלנו סוכה דירת עראי בעינן ולפיכך אין ראוי להיות גבוה יותר מכ' אמה ור' יהודה סבר סוכה דירת קבע בעינן ולפיכך הוא מתיר שתהיה גבוה אפי' בתכלית הגובה ושיעור רחבה לא פחות מז' טפחים באורך על ז' טפחים ברוחב וכבר קדמו לך בזה הסדר עקרים מכללם כל פחות משלשה כלבוד דמי ומהם כי שיעור מקום לא יהיה פחות מארבעה טפחים. ואמרם ושאין לה ג' דפנות פי' שיהיו שני הכתלים גמורים והכותל השלישי אפי' לא יהיה בו אלא טפח ומשהו יתן אותו בפחות מג' סמוך לדופן עד שיהיה הכל שיעור מקום. ולזו הסוכה ג' צורות הראשונה שיהיו לה ג' כתלים גמורות דבוקות בגג ולא יצטרכו לדבר אחר וזו היא צורתה <img 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והצורה השניה שיהיו לה שני כתלים דבוקים ותצטרך לכותל שלישי יהיה בה יותר מטפח ויעמידנה בפחות משלשה סמוך לדופן עד שיהיה (בטפח) עם החלל שיש בינו לבין הכותל ארבעה טפחים וצריכה צורת פתח וזהו צורתה <img src="data:image/jpeg;base64,/9j/4AAQSkZJRgABAQEAYABgAAD/4RDyRXhpZgAATU0AKgAAAAgABAE7AAIAAAANAAAISodpAAQAAAABAAAIWJydAAEAAAAaAAAQ0OocAAcAAAgMAAAAPgAAAAAc6gAAAAgAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAEZhbWlseUNhbnRvcgAAAAWQAwACAAAAFAAAEKaQBAACAAAAFAAAELqSkQACAAAAAzgzAACSkgACAAAAAzgzAADqHAAHAAAIDAAACJoAAAAAHOoAAAAIAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA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וזו הצורה האחרונה היא צריכה לארבעה ומשהו לפי שהב' כתלים מובדלים וכבר קדם לך בעירובין צורת פתח שאמרנו קנה מכאן וקנה מכאן וקנה על גביהם ושם ביארנו שאין אנו צריכין שידבק קנה שעל גביהם בהם. 
+ואמרו <b>שחמתה מרובה מצלתה פסולה</b> היא ראיה שאם חמתה וצלתה שוין שהיא כשרה וזה יראה בקרקע אם נראה שיעור השמש בקרקע כשיעור הצל ר"ל שיהיה כשיעור המקום שכיסה אותו מגג הסוכה ואין בו שמש כלל שהיא כשרה לפי שהנקבים שבגג הסוכה שמהם נכנס השמש פחות מן הסכוך וזה יתבאר בחכמת הראיות נקרא בערבי על"ס אלמנט"ב במופת שהשמש כשנכנס על חור או חלון שיהיה אורו בארץ יותר גדול מאותו חור בהכרח ואין הלכה כר' יהודה: 
+
+Mishnah 2
+
+<b>העושה סוכתו תחת האילן כאילו עשאה כו':</b><br><b>[סוכה על גבי סוכה וכו']:</b><br>רוצה באמרו דיורין שלא תהיה ראויה לדירה והוא כי כשתהיה התחתונה חלשה כל כך שאינה יכולה לסבול בשום פנים מה שפורשין עליה מכרים וכסתות אין מחלוקת כי התחתונה כשרה לפי שאנחנו על [גג] העליונה נסמוך ואם היא חזקה כל כך שתוכל לקבל מה שפורשין עליה מכרים וכסתות אין מחלוקת כי התחתונה פסולה ואם יכולה לקבל כרים וכסתות ע"י הדחק והגג מתנועע בהם בזה חולקין ר' יהודה וחכמים וכל זה בתנאי שיהיה החלל שבין שתי הגגות י' טפחים או יותר אבל פחות מי' תהיה התחתונה כשרה. ואין הלכה כר' יהודה:
+
+Mishnah 3
+
+<b>פירס עליה סדין מפני החמה כו':</b><br>נשר הוא דבר הנושר מן העלין והלולבין מן הצמחים שמסככין בהם. 
+ו<b>קינוף</b> הוא ארבעה עמודים וכשפירש עליהם יהיה גג ותהיה סוכה בתוך סוכה ובתנאי שתהיה בגובה העמודים י' טפחים או יותר. 
+ו<b>נקליטי המטה</b> הם שני עמודים בלבד וכשפרש עליהם אינו סכך ואם פרש מסך תחת גג הסוכה לנוי הרי היא כשרה מפני שפרט ואומר מפני הנשר:
+
+Mishnah 4
+
+<b>הדלה עליה את הגפן ואת הדלעת כו':</b><br>אם היה הסיכוך הרבה מהם כשרה בתנאי שיקוץ אותן שאם לא קצצן יצטרף סכך כשר לסכך פסול ופסולה לפי שאין מותר לסכך בצמחים בעודן מחוברין לקרקע מן הטעם שנבאר. 
+עוד אמר <b>או שקצצן כשרה</b> בתנאי שינענע אותן ואז תהיה כשרה ואע"פ שרוב הסוכה מזה הגפן או הדלעת כדי שיהיה נעשה לשם סוכה כי העיקר אצלנו חג הסוכות תעשה לך ואמרו תעשה ולא מן העשוי וזה העיקר הנזכר כי כל שגדוליו מן הארץ אינה מקבל טומאה והוא שלא יהיה כגון מחצלאות ובגדי פשתן וכלי עץ שמקבלין כלם טומאה הוא עיקר אמיתי וראוי לסמוך עליו והראיה בזה אמר הש"י חג הסוכות תעשה לך שבעת ימים וגו' ובאה הקבלה בפסולת גורן ויקב הכתוב מדבר ענינו שתהיה הסוכה מהם וכיוצא בהם:
+
+Mishnah 5
+
+<b>חבילי קש וחבילי עצים וחבילי זרדין כו':</b><br>נחוש שמא ישים אדם מתחלה חבילת האגודה לייבש או להצניע קודם החג וימלך אחרי כן ויניחנה להיותה סוכה והוא אסור מן הטעם שזכרנו תעשה ולא מן העשוי ר"ל שאינו עשוי לצל רק לייבש ולפיכך הטרחנוהו להתיר אותם החבילות כדי שיהיה מעשה לשם סוכה ולפיכך צריך להתיר החבילות מפני זה החשש ונאסור עשיית הסכך בחבילות הקשורות:
+
+Mishnah 6
+
+<b>מסככין בנסרים דברי רבי יהודה כו':</b><br>נסרים הם הלוחות אם היו אותם הנסרים קצרות שאין ברחבן ג' טפחים מותר לסכך בהם לדברי הכל לפי שהם כקנים ואם היה ברוחב כל נסר מהן ד' טפחים שהוא שיעור מקום אסור לסכך בהם לדברי הכל ואם היה רוחב אותן הנסרים פחות מד' ויותר מג' בזה נחלקו ר' יהודה ור"מ ר' יהודה מתיר לסכך בהן לפי שהן פחות מד' ואין בהם שיעור מקום ור' מאיר אוסר לפי שהם יותר מג' טפחים ויצאו מתורת לבוד והלכה כר' יהודה:
+
+Mishnah 7
+
+<b>תקרה שאין עליה מעזיבה כו':</b><br>תקרה היא גג או סכך מעצים. 
+ו<b>מעזיבה</b> היא הטיט או העפר או הסיד שנותנים על הנסרים. 
+ו<b>מפקפק</b> פי' שיעקור אותן ממקומן ומן המסמרין התקועין בהם. 
+ו<b>נוטל אחת מבינתים</b> פי' שיטול נסר א' מבין שני נסרי וימלא מקום אותם הנסרים שעקר מסכך כשר. וב"ש אומרים אע"פ שפקפק נוטל אחת מבינתים לפי שהם סוברים כי ביטול תקרה לא יהיה אלא בנטילת אחת מבינתים ור' יהודה אומר כי ב"ה סוברין שבאחד מאלו שני מעשים יהיה ביטול תקרה ור' מאיר אומר כי ב"ש וב"ה מודין שביטול תקרה לא יהיה אלא בנטילת אחת מבינתים. והלכה כר' יהודה כמו שהורה מדברי בית הלל:
+
+Mishnah 8
+
+<b>המקרה סוכתו בשפודין או בארוכות המטה כו':</b><br>אין ראוי לסכך בשפודים לפי שאינן גדולי קרקע. 
+ו<b>ארוכות המטה</b> כלים ומקבלין טומאה. 
+ואמר <b>כמותן</b> רוצה בו כיוצא בהן בקרוב ולא בדיוק כי העיקר אצלנו כי כשהסוכה פרוץ כעומד שהיא פסולה ואלו השפודים כמו כן כל סכך פסול נחשוב אותו כפרוץ ולפיכך צריך שיהיה חלל ביניהן יותר מעט מהם כדי שימלא אותו חלל שביניהם סכך כשר ואז תהיה כשרה מפני שהעומד מרובה על הפרוץ: 
+ומה שאמרנו כי החוטט בגדיש אינה סוכה מן העיקר שזכרתי לך תעשה ולא מן העשוי וכשפרץ בגדיש העומרים סוכה אין ספק כי גג אותה סוכה לא נתכוון הגודש בשעת גדישת אותן העומרים להיותם סוכה ולפיכך אם היה בגדיש חלל טפח במשך שבעה ונעשה לשם סוכה בתחלה והשלים עליו שיעור סוכה אחר גדישת העומרים הרי זו כשרה:
+
+Mishnah 9
+
+<b>המשלשל דפנות מלמעלה למטה כו':</b><br><b>הרחיק את הסיכוך מן הדפנות ג' טפחים פסולה:</b><br>גובה הסוכה אין ראוי שיהיה פחות מי' טפחים כמו שזכרנו ור' יוסי סובר כי מחיצה תלויה מתרת ולפיכך אומר כי כשהדופן הוא לבוד בגג ויש בו ד' טפחים אפי' יהיה בינו ובין הארץ יותר מג' טפחים שהוא כשר. ואין הלכה כר' יוסי:
+
+Mishnah 10
+
+<b>בית שנפחת וסיכך על גביו כו':</b><br>גם זה עיקר גדול ראוי לשמרו כי כשיש מראש הדופן עד גג הסוכה פחות מד' אמות וביניהן בנין או סכך פסול נראה כאלו ראש הדופן עקום ומגיע בסכך הכשר וזה הענין שנאמר עליו דופן עקומה והיא הלכה למשה מסיני. 
+ו<b>סוכה גדולה</b> היא שישאר באמצע הסוכה סכך כשר שיש בו ז' על ז' וכבר נתבאר לך כי דין דופן עקומה בארבע הרוחות. ואכסדרה הוא מקום לפני הבתים ומוקף מג' רוחותיו והביא אלו הג' הלכות ללמדך כי דופן עקומה דינו בו על איזה מין שיהיה מן הבתים שאותן הכתלים נבנו לבית או לחצר הבית שאותן הכתלים לא נתכוונו בהם שיהיו כתלים לתקרה שמקרים חצר הבית אבל נבנו לשמור הבית מן הדרך שהולכים בו רבים או בסוכה גדולה שמבדיל סכך פסול בין הדפנות ובין סכך כשר ושמור זה הלשון וזכרהו והוא אמרם סכך פסול מן הצד פוסל בארבע אמות ובאמצע פוסל בארבעה טפחים כמו שנתבאר בזה הפרק:
+
+Mishnah 11
+
+<b>העושה סוכתו כמין צריף כו':</b><br><b>מחצלת קנים גדולה עשאה לשכיבה כו':</b><br>כמין צריף הוא כמו זו הצורה <img src="data:image/jpeg;base64,/9j/4AAQSkZJRgABAQEAYABgAAD/4RDyRXhpZgAATU0AKgAAAAgABAE7AAIAAAANAAAISodpAAQAAAABAAAIWJydAAEAAAAaAAAQ0OocAAcAAAgMAAAAPgAAAAAc6gAAAAgAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAEZhbWlseUNhbnRvcgAAAAWQAwACAAAAFAAAEKaQBAACAAAAFAAAELqSkQACAAAAAzgzAACSkgACAAAAAzgzAADqHAAHAAAIDAAACJoAAAAAHOoAAAAIAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA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"> ונקרא בערבי מכנ"ס והלכה כר"א שפסל. ואם יש לה גג טפח כזו הצורה <img src="data:image/jpeg;base64,/9j/4AAQSkZJRgABAQEAYABgAAD/4RDyRXhpZgAATU0AKgAAAAgABAE7AAIAAAANAAAISodpAAQAAAABAAAIWJydAAEAAAAaAAAQ0OocAAcAAAgMAAAAPgAAAAAc6gAAAAgAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAEZhbWlseUNhbnRvcgAAAAWQAwACAAAAFAAAEKaQBAACAAAAFAAAELqSkQACAAAAAzMwAACSkgACAAAAAzMwAADqHAAHAAAIDAAACJoAAAAAHOoAAAAIAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA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RUZHSElKU1RVVldYWVpjZGVmZ2hpanN0dXZ3eHl6g4SFhoeIiYqSk5SVlpeYmZqio6Slpqeoqaqys7S1tre4ubrCw8TFxsfIycrS09TV1tfY2drh4uPk5ebn6Onq8fLz9PX29/j5+v/EAB8BAAMBAQEBAQEBAQEAAAAAAAABAgMEBQYHCAkKC//EALURAAIBAgQEAwQHBQQEAAECdwABAgMRBAUhMQYSQVEHYXETIjKBCBRCkaGxwQkjM1LwFWJy0QoWJDThJfEXGBkaJicoKSo1Njc4OTpDREVGR0hJSlNUVVZXWFlaY2RlZmdoaWpzdHV2d3h5eoKDhIWGh4iJipKTlJWWl5iZmqKjpKWmp6ipqrKztLW2t7i5usLDxMXGx8jJytLT1NXW19jZ2uLj5OXm5+jp6vLz9PX29/j5+v/aAAwDAQACEQMRAD8A+kaKKKACvNPE3x88D+FdbvNJvbm6ubqzUbxZwiRSxGdgbIG4cA9gTjPBw344/Eu4+HfhGL+yI45NU1FzDC8jcW64y0m3qT2HbJyc42nxP4UfAIePfCc2uatqj2EUxaOySOLccgEb3BxkAlSADzg8igD0z/hqvwR/0CvEH/gPB/8AHq9k02/g1XSrTUbMs1vdwpPEWUqSjKGGQeQcHoa+KvjH8Mbb4Za7p1nY6hLfQ3lqJS0yBWV1O1unGCeR3AOOcZP2V4XZm8IaO0ibHNjAWTOdp8scZ70AalZHinxLYeEPDF9rmrPttrOIuVBG6Rv4UXP8THAHua16+Rf2gPikfGWvf8Ivoyt/Zul3TK8iuT9rmHy5AHG1TuA65znvQBU0iy1f9on4xS3eoyC3022AaRcgGCzEnywqQOXO48nuSe2K+v7S1gsbKC0tIxFBbxrFEg6KqjAH4AV538EPhw3w/wDBK/2gAdX1Eie7xyIh/DGMgEYXGQf4s9sV6VQB8e/tN3dxN8XDbyzO8NvYxCKMn5UzknA9zX1B8PpZ7j4a+HJrySSS4k0y3eVpECHcY1JGABgA8DjoO/Wvlz9puZ5fjC6OQRFYQImFAwPmb8eWPWvqTwBqaaz8OvD+oR4/f6dAWABwrBAGHPowI/CgDh/j98SbrwH4VtbXQ7qS11nUnPkTJEjiONCu8ndnBO4AHB79MZryP9m/4bDxH4kPirVY3Gn6PMrWqkYE9yOQc+icN9SvbIr6o1XRdK1y2W31vTLPUYFbcIru3WVQfXDAjNS2NhZ6XYx2WmWkFnaxDEcFvGI0QZzwowByTQBYooooA+Rv2m4YrH4uxzNElx9r0iNyspYCNt0kYI2kcjYCM8Z6gjivoP4Nf8kb8M/9eQ/ma2fEPgjw14rlWXxHo1rqMiW8lsjzLkokmN209m+UYYfMvO0jJzr2lpbWFnFaWNvFbW0KhIoYUCJGo6AKOAPYUAf/2Q=="> [או] אם הכותל גבוה טפח כזה <img src="data:image/jpeg;base64,/9j/4AAQSkZJRgABAQEAYABgAAD/4RDyRXhpZgAATU0AKgAAAAgABAE7AAIAAAANAAAISodpAAQAAAABAAAIWJydAAEAAAAaAAAQ0OocAAcAAAgMAAAAPgAAAAAc6gAAAAgAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAEZhbWlseUNhbnRvcgAAAAWQAwACAAAAFAAAEKaQBAACAAAAFAAAELqSkQACAAAAAzMyAACSkgACAAAAAzMyAADqHAAHAAAIDAAACJoAAAAAHOoAAAAIAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA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"> הרי היא כשרה. ומחלוקת ר"א וחכמים במחצלת כי ת"ק סבר סתם מחצלת קטנה לשכיבה וסתם מחצלת גדולה לסיכוך ולפיכך אומר עשאה לשכיבה מקבלת טומאה ענין זה כי סתמא לעולם לסיכוך עד שיתבאר שהיא לשכיבה.  
+ואמרו <b>לסיכוך מסככין בה</b> הוא במחצלת קטנה שסתמה לעולם לשכיבה עד שיתבאר שהיא לסיכוך ור"א אומר סתם גדולה נמי לשכיבה עד שיתבאר שהיא לסיכוך ואין הלכה כר"א:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הישן תחת המטה בסוכה לא יצא כו':</b><br>וצריך שיהיה גובה המטה י"ט שהוא שיעור סוכה ותהיה כסוכה בתוך סוכה. ואין הלכה כר' יהודה:
+
+Mishnah 2
+
+<b>הסומך סוכתו בכרעי המטה כשרה כו':</b><br><b>סוכה המדובללת ושצלתה מרובה כו':</b><br>רבי יהודה סבר סוכה דירת קבע בעינן וכבר קדם לך דעתו ולפיכך הוא מצריך שתהיה יכולה לעמוד בפני עצמה. המדובללת הוא שיהיה גג שלה אינו שוה כמו שביארנו אלא קנה עולה וקנה יורד. ואין הלכה כר' יהודה:
+
+Mishnah 3
+
+<b>העושה סוכתו בראש העגלה כו':</b><br>בראש הספינה כשרה ובתנאי שתהיה זו הסוכה חזקה כל כך שלא יהפכנה הרוח המצויה תמיד ביבשה מבלי הכרח. ועוד יתבאר לך כי מכלל הדברים האסורים ביו"ט אין עולין באילן ואין רוכבין על גבי בהמה:
+
+Mishnah 4
+
+<b>העושה סוכתו בין האילנות כו':</b><br><b>שליחי מצוה פטורין מן הסוכה כו':</b><br><b>מעשה והביאו לו לרבן יוחנן בן זכאי לטעום את כו':</b><br>האילנות אין ראויות שיהו דפנות אלא בשני תנאים האחד שיהו אותם האילנות בתכלית העובי והחזוק כדי שלא תניעם הרוח ויטו לארץ כאשר יקרה לענפים הדקים והשני שימלא ראש האילן ובין ענפים בתבן וכיוצא בו כדי שתתקיים ולא יניענו הרוח כי העיקר אצלנו מחיצה שאינה יכולה לעמוד בפני רוח מצויה אינה מחיצה. ועוד עיקר אחר אצלנו העוסק במצוה פטור מן המצוה. 
+ואמר <b>חולין פטורין מן הסוכה</b> ואפי' חולי קל ביותר. 
+ואכילת עראי הוא שיאכל אדם שיעור מועט לא יחשוב עליו לסעודה אבל אכלו לדחות תאותו עד שיגמור סעודתו אח"כ וזה המעשה הביאו ללמדך כי המדקדק על עצמו ואינו אוכל ושותה דבר חוץ לסוכה ה"ז משובח אע"פ שאין בו חיוב:
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+<b>רבי אליעזר אומר י"ד סעודות חייב כו':</b><br>ר' אליעזר אומר כי מה שאמר הכתוב בסכת תשבו שבעת ימים יחייב האדם להשתמש בסוכה כמו שמשתמש בביתו תמיד אכילתו ביום ואכילתו בלילה. וחכמים למדים חמשה עשר בתשרי מחמשה עשר בניסן כמו שאכילת מצה בלבד לילה ראשונה מצוה ואח"כ אם רצה לאכול או לצום או לאכול פירות הרשות בידו כמו שביארנו במקומו כמו כן בסוכות. 
+ומה שאמר ר' אליעזר <b>ישלים</b> רוצה לומר שיאכל מן הפירות פי שנים ממה שהוא רגיל לאכול מהם כל לילה ולילה אבל הלחם והבשר אין עולין לו לשתי סעודות. ואין הלכה כר' אליעזר:
+
+Mishnah 7
+
+<b>מי שהיה ראשו ורובו בסוכה ושלחנו כו':</b><br>והלכה כבית שמאי:
+
+Mishnah 8
+
+<b>נשים ועבדים וקטנים פטורין מן הסוכה כו':</b><br>אמר הש"י כל האזרח בישראל ישבו בסכות ובאה הקבלה כי זה להוציא נשים ועבדים וקטנים. 
+וקטן שא"צ לאמו הוא שאינו קורא לאמו בשעה שעומד משנתו כמנהג נערים קטנים ואין הלכה כב"ש שהחמיר וחייב הסוכה לזכרים כולם בכל השנים:
+
+Mishnah 9
+
+<b>כל שבעת הימים אדם עושה סוכתו קבע כו':</b><br>ענין קבע הוא עיקר ועמוד והוא שיעלה כליו הנאים לסוכה ויציע אותם בהצעה נאה וטובה שיש אצלו וישתדל לנאותה ויאכל וישתה בה וישן בה וישים ביתו כמו בית השימוש והסוכה כמו בית הדירה. 
+וסריחה בלשונם הוא כמו הפסד. 
+ומקפה הוא המרק הקרוש והוקפה לפי שרוב בני אדם מואסין אותו ומעט מים מפסיד אותו וכתבו זה במקפה של גריסים והוא הפולים הנטחנים לפי שהתבשיל שנעשה מהם הוא נפסד מהר במים וירידת הגשמים בתחלת הסוכות רמז כי השם אינו מקבל מעשיהם ברצון:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>לולב הגזול והיבש פסול כו':</b><br>מצוה הבאה בעבירה אינה מצוה ולפיכך לולב הגזול ושל אשרה ושל עיר הנדחת פסול וזו האשרה היא שיהיה האילן הזה נעבד ועוד יתבארו חילוקי אלו האשרות בע"ז וכבר ידעת אמרו יתברך ולא ידבק בידך מאומה מן החרם. ואמרו יתברך פרי עץ הדר ובאה הקבלה כי כולם צריכין הדר ולפיכך נפסל לולב יבש לפי שאין לו הדר. 
+<b>נפרצו עליו</b> הוא שישתברו עליו מגב הלולב שהם קבועות בו ויהיה (כמו זו הצורה). 
+ו<b>נפרדו עליו</b> הוא שיפרדו עליו קצתם מקצתם (כזו הצורה) ודעת ר' יהודה כי כל לולב צריך שיאגדו אותו כדי שיתקבצו עליו קיבוץ חזק ובמקום ידוע מא"י יש דקלים שבריאת הלולבים לשם הם ראש עלה של זה בצד עיקרו של זה ואינן מורכבות קצתם על קצתם כשאר הלולבים (כזו הצורה) והם נקראים ציני הר הברזל: 
+ואמר ג' טפחים כדי לנענע אותם רוצה בו וכדי לנענע ענינו כדי שיאחזנו בידו וינענעו והוא שיעור טפח. ומן החיוב שלא יהיה הלולב פחות מד' טפחים ומן הטפחים שכל טפח מהם ד' אצבעות בגודל שהוא הבוהן והמדה תהיה מגב הלולב ומתחת עיקר השני עלין התאומים הם בראש הלולב. ואין הלכה כר"י:
+
+Mishnah 2
+
+<b>הדס הגזול והיבש פסול כו':</b><br>ענביו הם הזרעים שיש בהן ובתנאי שיהיו אותן הגרעינין שחורים או אדומין אבל אם היו ירוקים אפי' היו יותר מן העלים כשר. ואמר נקטם ראשו פסול אינה הלכה.
+
+Mishnah 3
+
+<b>ערבה גזולה ויבשה פסולה כו':</b><br>שמא יעלה על הדעת כי ערבה אינה באה אלא ממקום המים לפי שאמר הכתוב ערבי נחל לא רצה אלא להודיע המין באיזה המקום שיצמח. ואמרו נקטם ראשה פסולה אינה הלכה:
+
+Mishnah 4
+
+<b>ר' ישמעאל אומר ג' הדסים ושתי ערבות וכו':</b><br>דע כי שיעור ערבה והדס באורך ג' טפחים מן הטפחים הידועים שהן ד' אצבעות בגודל. והלכה כר' ישמעאל וכר' טרפון:
+
+Mishnah 5
+
+<b>אתרוג הגזול והיבש פסול כו':</b><br>ערלה ותרומה טמאה הם מכלל הדברים הטעונין שריפה כמו שנתבאר בזרעים ולפיכך הוא פסול למאמר הש"י פרי דאלו אינן ראוין לאכילה בשום פנים. והעיקר אצלנו שאין מביאין קדשים לטומאה וכבר נשנה זה העיקר במה שקדם: והמאכלות כולם אינן מקבלות טומאה עד שיפול עליהם אחת מז' משקין כמו שיתבארו אלו העיקרים וענפיהם במסכת משקין ולפיכך לא נתיר לכתחלה שיטול אתרוג מתרומה טהורה ושל מעשר שני שמא יכשיר אותה לטומאה ומה שייחד 
+ואמר <b>בירושלם</b> לפי שמעשר שני אינו ראוי לאכילה אלא בירושלם וחוץ לירושלם יפדה כמו שנבאר במקומו. 
+ומה שהתירו אתרוג של דמאי לפי שהדמאי אוכלין אותו העניים כמו שנבאר במקומו ואם רצה להקדיש נכסיו ויהיה עני יהיה זה האתרוג של דמאי מותר לו לאכילה וכיון שיש בו צד היתר שיהיה ראוי לאכילה מותר לברך עליו:
+
+Mishnah 6
+
+<b>עלתה חזזית על רובו נטלה פטמתו נקלף כו':</b><br>פטמתו הוא הדד היוצא מעיקר האתרוג. אם היה הנקב מפולש אפי' במשהו פסול ואם אינו מפולש עד שיהיה כאיסר ואיסר רביעית המעה ומשקל האיסר ארבע שעורות. ואינו רוצה בנקלף שתהיה נקלפת [הקליפה] הירוקה עד שיראה הלבן כי זה נכלל באמרו חסר כל שהוא אבל רוצה לומר שנקלף ממנו גלד דק א' מאותו הגלד הירוק ובתנאי שיהיה נקלף כולו אבל אם נשאר ממנו דבר מועט שלא נקלף הרי הוא כשר. ואמר חסר כל שהוא פסול ביו"ט ראשון בלבד אבל בשאר הימים לא. ומה שאמרנו שהוא כשר כשעלתה חזזית על מיעוטו בשתי תנאים. הא' שתהיה חזזית א' במקום א' אבל אם היו שתים בשני מקומות אפי' היו אותן המקומות כשיצטרפו מיעוט האתרוג פסול והתנאי הב' שלא תהיה החזזית בפטמתו כי כשיהיה שום שינוי בפטמתו ה"ז פסול והלכה כר' יהודה:
+
+Mishnah 7
+
+<b>שיעור אתרוג הקטן ר' מאיר אומר כאגוז כו':</b><br>הלכה כר' יהודה באמרו כביצה וכר' יוסי באמרו אפי' בשתי ידיו:
+
+Mishnah 8
+
+<b>אין אוגדין את הלולב אלא במינו דברי ר' יהודה כו':</b><br><b>והיכן היו מנענעין בהודו לה' תחלה וסוף כו':</b><br><b>מי שבא בדרך ולא היה בידו לולב כו':</b><br><b>מי שהיה עבד או אשה או קטן מקרין אותו כו':</b><br>למה שאמר בתחלת הפרק כדי לנענע שהודיעך כי מצותו הנענוע הודיעך היכן מנענעים וצורת זה הנענוע מוליך ומביא מעלה ומוריד והלכה כר"מ ואין הלכה כר"ע:
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+<b>מקום שנהגו לכפול יכפול לפשוט יפשוט כו':</b><br><b>הלוקח לולב מחבירו בשביעית כו':</b><br>לכפול הוא שיקרא מאודך כי עניתני עד סוף ההלל כל מלה ומלה שתי פעמים. 
+לפשוט הוא שיקרא כל מלה פעם אחת כמו שקורין כל ההלל והברכה על קריאת ההלל קודם קריאתו חובה בכל מקום ואין הדבר הולך אחר המנהג: וכבר קדם הדין בפירות שביעית כי אין מותר לעשות מהם סחורה ולא ליתן דמיהם לע"ה. והעיקר אצלנו אתרוג בתר לקיטתו אזלינן וכיון שנלקט בשנה שביעית דינו כדין פירות שביעית [אף על פי] שנגמר בשנה ששית אבל הלולב מותר למכרו כמו העצים ואין קדושת שביעית חלה עליו:
+
+Mishnah 12
+
+<b>בראשונה היה לולב ניטל במקדש שבעה כו':</b><br>מדינה היא כל העיירות שבא"י מלבד ירושלם וכבר ביארנו זה במס' מעשר שני. 
+ויום הנף הוא יום ששה עשר מניסן שאמר בו השם והניף את העומר ודרש ר' יוחנן בן זכאי אחר חורבן הבית יום ששה עשר מניסן אסור לאכול חדש כל היום וזהו ענין התקין וכן אמרו מאי התקין דרש והתקין ועוד יתבארו עיקרי זה המאמר וטעמו בעשירי ממס' מנחות ואלו התקנות כולם הלכה בכל מקום שנמצא מהם דבר דבר בכל המשנה:
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+<b>יו"ט הראשון של הג שחל להיות בשבת כו':</b><br>אמר הש"י ולקחתם לכם ביום הראשון ובאה הקבלה לכם משלכם ואם נתנו במתנה יצא ואפי' תהיה המתנה ע"מ להחזיר כי העיקר אצלנו מתנה ע"מ להחזיר שמה מתנה ומותר לתת מתנה ביו"ט: 
+
+Mishnah 15
+
+<b>ר' יוסי אומר יו"ט הראשון של הג כו':</b><br><b>מקבלת אשה מיד בנה ומיד בעלה כו':</b><br>בתנאי שיוציאו אותו הפוך או שיוציאנו בכלי שהרי לא יצא ידי חובתו אבל אם נטלו בידו והוציאו שוגג חייב חטאת כי העיקר אצלנו מדאגבהיה נפק ביה וכיון שיצא ידי חובתו לא נאמר *) להוציאו ברשות והלכה כר' יוסי והלכה כר' יהודה:<br><small>*) שהוציאו </small>
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>לולב וערבה ששה ושבעה כו':</b><br>הוא יבאר אלו המאמרים כולם אחד אחד:
+
+Mishnah 2
+
+<b>לולב שבעה כיצד כו':</b><br>הלולב נטילתו חובה מה"ת ביום הראשון בכל העולם ונטילתו חובה כל שבעת הימים במקדש בלבד וכן הוא לשון התורה ושמחתם לפני ה' אלהיכם שבעת ימים ואמר השם ולקחתם לכם ביום הראשון ואפי' בגבולין ומה שחייב שלא ליטול הלולב בזמן הזה בשבת ביו"ט הראשון כדי שלא נחדש דבר והוא כי אנו לא היינו נוטלין אותו בחו"ל ביום הראשון שחל להיות בשבת בזמן שבהמ"ק קיים לפי שלא היינו יודעים באמת ר"ח המכוון לקביעות ב"ד של א"י והדבר על הענין הראיה והעיבור שהוא בידינו אולי נחבר בו חיבור מיוחד לבאר בו מה שנסתר על רוב בני אדם ומה שחייב לאסור נטילת הלולב בשבת שבתוך החג אפי' במקדש גזירה שמא יטלנו בידו ויעבירנו ד' אמות ברה"ר ולא עשינו הגזירה ביו"ט הראשון כי מצותו כל כך חזקה עד שהיא חובה ואפי' בגבולין כמו שנתננו העיקר:
+
+Mishnah 3
+
+<b>ערבה שבעה כיצד כו':</b><br>זו הערבה היא הלכה למשה מסיני ליטול ערבה מלבד הערבה שבלולב והיא מנהג הנביאים שהיו נוטלין אותה בלא ברכה ולא שמנו אותה שתדחה שבת ביו"ט ראשון מפני שלא יתפרסם עניניה אבל יאמרו מחמת הלולב שנטלו היום נטלו הערבה וג"כ לא שמנו אותה שתדחה שבת שבתוך החג שמא יאמרו כמו שערבה דוחה שבת כך ידחה הלולב וכבר ביארנו כי לולב אינו ניטל בשבת שבתוך החג אבל שמנו אותה שתדחה שבת כשתחול ביום השביעי כדי שיתפרסם זכרה ויודע שהיא חובה וכן אמרו כדי לפרסמה שהיא מה"ת ובכאן לא נחוש שמא יעבירנו ד' אמות ברה"ר לפי שענינה מסור לב"ד ושלוחי ב"ד בקיאין הם:
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>מצות לולב כיצד כו':</b><br><b>מצות ערבה כיצד כו':</b><br>אני משמות הש"י וכמו כן בדפו"י הגי' הוא והו. כך אמרו המפרשים לגמ' ואני אומר שהוא קורא ורומז למה שאומר ראו עתה כי אני אני הוא שזה הפסוק בא בשמירת ישראל וישועתם וכאילו אמר אתה שאמרת ראו עתה כי אני אני הוא הושיעה נא כמו שהבטחתנו ומקצת הגאונים אמרו שהוא רוצה בו מי שאני והוא בצרה הושיעה נא וזה על דרך הפשט והוא אמר יתעלה עמו אנכי בצרה: 
+
+Mishnah 6
+
+<b>כמעשהו בחול כך מעשהו בשבת כו':</b><br>ר' יוחנן אומר כפות תמרים אחת ללולב ואחת למזבח ואסור לאכול האתרוג בשביעי כי העיקר אצלנו כיון שנאסר מקצת היום נאסר כולו ולפיכך אמר התינוקות כי אינם מדקדקים באיסור והיתר. ואין הלכה כר' יוחנן בן ברוקא:
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+<b>ההלל והשמחה שמונה כיצד כו':</b><br><b>סוכה שבעה כיצד כו':</b><br>אמר הש"י והיית אך שמח אמרי' לרבות יו"ט האחרון לשמחה: 
+
+Mishnah 9
+
+<b>ניסוך המים [שבעה] כיצד צלוחית של זהב כו':</b><br>החוטם שהיה בספל המים היה דק יותר מאותו שהיה בספל היין כי יינם היה עב יותר מן המים ור' יהודה אומר לוג של מים בלבד היה מנסך כל שמנת ימי החג וניסוך המים בחג הלכה למשה מסיני ויש לו רמזים נסתרים בתורה ואותן שאינן מאמינין בתורה שבעל פה אינן מאמינים בניסוך המים ולפיכך כשניסך זה המים על רגליו רגמוהו כל העם באתרוגיהם לפי שהיה צדוקי שאינו מאמין בניסוך המים:
+
+Mishnah 10
+
+מה שהצריך שלא תהא מקודשת לפי שאם היתה מקודשת כלומר מכלי שרת יחשבו כי לקדוש ידים ורגלים מלאוה ויקדשו ידיהם ממנה ולפיכך תהיה אותה החבית חול.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>החליל חמשה וששה זהו החליל של בית השואבה כו':</b><br>חליל הוא כלי מכלי שיר הנקרא בלשון ערבי מזמא"ר והיו שם מינים רבים מכלי הניגון אבל לפי שזה הוא העיקר השיר נתייחס אליו. 
+ו<b>בית השואבה</b> שם המקום שהיו מתקנין לשמחה וקראו לו זה השם משום ושאבתם מים בששון:
+
+Mishnah 2
+
+<b>במוצאי יו"ט הראשון של חג ירדו לעזרת נשים וכו':</b><br>תיקון גדול ר"ל גדול התועלת והוא כי העם היו מתקנים מקום לאנשים ומקום לנשים ומקום הנשים למעלה ממקום האנשים כדי שלא יסתכלו האנשים בנשים וכשאצייר העזרה בכללה במקומה יתבאר לך עזרת הנשים וזולתה מן המקומות. 
+ואמרו <b>אנו ליה וליה עינינו</b> קיצר בדבר ולשונם היה כך אנו ליה משתחוים ועינינו ליה מיחלות:
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>אין פוחתין מעשרים ואחת תקיעות במקדש כו':</b><br>ואין מוסיפין על ארבעים ושמונה רוצה בזה על הרוב כי יתכן בקצת השנים שיהיה בו יום יהיה בו שבעה וחמשים תקיעות והוא כשיחול ע"פ בשבת וכבר קדם לך בפסחים כי הפסח נשחט בשלשה כיתות ושם אמר נכנסת כת ראשונה תקעו והריעו ותקעו ועוד אמר קראו את ההלל אם גמרו שנו ואם שנו שלשו ואמר כמעשה הראשונה כך מעשה שנייה ושלישית הרי נתבאר מזה כי שלש תקיעות בכל קריאה שהם בשלשה כתות שבעה ועשרים תקיעות וי"ח לשני תמידין ותשעה למוסף שבת ושלשה לפתיחת שערים ואי אפשר להיות במקדש יותר מזה המנין:
+
+Mishnah 6
+
+<b>יו"ט הראשון של חג היו שם י"ג פרים כו':</b><br>כל זה מבואר בידיעת שני עיקרים האחד מהם כי משמרות כהונה עשרים וארבע וכולם עובדים במועדות והשני כי קרבנות ארבע עשר כבשים ושני אילים ושעיר בכל יום משבעה הימים וביום הראשון מוסף על מה שזכרנו שלשה עשר פרים וביום השני שנים עשר פרים וביום השלישי אחד עשר פרים וכן פוחתין אחד אחד עד שיהיו קרבנות יום שביעי שבעה פרים ושני אילים ושעיר וארבע עשר כבשים והם עשרים וארבע בהמות כמנין המשמרות תקריב כל משמרה ומשמרה בהמה אחת וזהו ענין אמרם ויד כולם שוה כי אין שם משמרה שתקריב ב' בהמות ובשאר ימות החג תקריב משמרה לכל פר ופר ומשמרה לשעיר ושני משמרות לשני אילים ומה שנשאר ממנין המשמרות חלקו הארבע עשר כבשים יש מהם מי שמקריב שני כבשים שני פעמים ומהם מי שמקריב אחד כמו שנזכר עד שישתוה המנין ויחזרו חלילה על הסדר הנזכר ומנין אלו הקרבנות הם לשון התורה ומה שאמרו בכאן אחד שנים שלשה על המשמרות אע"פ שמשמרה ומשמרות לשון נקבה מאמרם לא היה אלא על ראש המשמרה כאשר יאמרו בכל המשנה יהויריב וידעיה רוצה בו משמרת יהויריב משמרת ידעיה ואולי שהיה מונה וסומך על מלת משמר שהוא לשון זכר:
+
+Mishnah 7
+
+<b>בשלשה פרקים בשנה היו כל משמרות שוות כו':</b><br><b>יו"ט הסמוך לשבת בין מלפניה בין מלאחריה כו':</b><br>פרקים הם שלשה רגלים ובעצרת יש לנו לחם חמץ במקדש וצוה הש"י ממושבותיכם תביאו לחם תנופה ולחם הפנים מצה וכשיחול יום עצרת בשבת היו מחלקין על הכהנים חמץ ומצה. 
+ואמרו שוין באימורי הרגלים ר"ל קרבנות שנאמרו ברגלים מה שראוי מהם לאכול אוכלין אותו בשוה והראוי לשריפה מקריבין אותו בשותפות כמו שנזכר. 
+ומשמר שזמנו קבוע הוא המשמר שאותו השבוע היתה לו לבדו ואפי' אם לא היה בו חג. 
+ואמר כל קרבנות הצבור לאתויי פר העלם דבר של צבור ועוד יתבאר ענינו במס' הוריות. 
+ואמרו הוא מקריב את הכל לאתויי קיץ המזבח וכבר ביארנוהו ברביעי של שקלים. 
+ואמרו בזמן שיו"ט סמוך לשבת בין מלפניה ובין מלאחריה ענינו כי כשהיה יו"ט הראשון של חג יום ראשון חולקין כולם לחם הפנים בשוה יום שבת שהוא ערב הרגל אע"פ שלא חל הזמן להיות שוין בו וזה הדבר תקנה מפני הקדמתן וכניסתן לעבודה [והזמנתן] מקודם וכמו כן כשיחול יו"ט האחרון יום ששי חולקים לחם הפנים בשוה יום שבת שלאחריו שהוא יום אסרו חג אע"פ שהחג נגמר וזה תקנה לפי שאם יתאחר מאותה משמרה שום אדם תשאר שארית מאלו המשמרות ותמלא מקומה:
+
+Mishnah 8
+
+<b>חל להיות יום אחד להפסיק בינתים כו':</b><br>חל יום אחד להפסיק בינתים הוא שהיה יו"ט הראשון של חג יום שני או יו"ט האחרון יום חמישי וכשאירע כן לא ישאר למשמר השני הנכנס אלא עבודת יום אחד בלבד ויבא החג וישתתפו כולם בעבודה אם יחול יו"ט הראשון יום שני או יכנס משמר שני יום שבת אם יחול יו"ט האחרון יום חמישי לפי שכל יום שבת הוא היום שמתחלפין המשמרות תצא אחת ותיכנס השנית ומחלקין לחם הפנים וכשיזדמן לאחת המשמרות זה המשמר שלא ישאר לו לעבוד אלא יום אחד יתעצל בדבר ויתעכב מלבוא ותרגום ויתמהמה ויתעכב לפיכך תקנו לו שיקח מלחם הפנים שתי ככרות בלבד ור' יהודה רואה שראוי להעדיף משמר הנכנס מפני נעילת אלו השערים של מוצ"ש ומפני מה חולקין לחם הפנים הנכנסים בצפון העזרה כדי שידעו כי העבודה בזו השבוע שלהם כי השחיטה בצפון כמו שיתבאר במקומו. והיו במקדש ארבע ועשרים טבעות טבעת לכל משמר היו תולין בהם הבהמות ומפשיטין אותם והיו כולם קבועות בכתלים וכשהיתה נכנסה משמרה היתה תולה אותה טבעת לרמוז שהעבודה שלה וכמו כן היו שם עשרים וארבע חלונות ושם בגדי כהונה חלון לכל משמרה ומשמרה והיו כלם סגורות וכשנכנסת משמרה לעבודה היתה פותחת החלון שלה מלבד משמרת בלגה שגזרו עליה חכמים שתהיה לעולם זו המשמרה חולקת בדרום וטבעתה קבועה וחלונה סתומה כמו המשמרה היוצאת ולא הניחו לה סימן שיורה עליה שהעבודה שלה ועשו לה זה מפני כי כשתקפה יד היונים על ירושלים כמו שנתפרסם נשאת נערה אחת מהם לאחד משרי היונים וחזרה לדתם והעיזה פניה ונכנסה לבהמ"ק והכתה בסנדלה על המזבח והיתה מדברת ואומרת לו בלשון יוני יאריב יאריב עד מתי אתה מכלה ממונן של ישראל ולא תושיעם בעת צרתם ולפיכך עשו חכמי אותו הדור בכל המשפחה שיצא ממנה זו התרבות רעה מה שכתבתי וקבעו זה לדורות משום והנשארים ישמעו ויראו. ואין הלכה כרבי יהודה:
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Sukkah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Sukkah/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..c32d83413469935db80b9c0baf54d19f4e7e1b19
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Sukkah/Hebrew/merged.txt	
@@ -0,0 +1,275 @@
+Rambam on Mishnah Sukkah
+רמב"ם משנה סוכה
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Sukkah
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה סוכה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>סוכה שהיא גבוה למעלה מכ' אמה פסולה כו':</b><br><b>סוכה ישנה ב"ש פוסלין כו':</b><br>העיקר אצלנו סוכה דירת עראי בעינן ולפיכך אין ראוי להיות גבוה יותר מכ' אמה ור' יהודה סבר סוכה דירת קבע בעינן ולפיכך הוא מתיר שתהיה גבוה אפי' בתכלית הגובה ושיעור רחבה לא פחות מז' טפחים באורך על ז' טפחים ברוחב וכבר קדמו לך בזה הסדר עקרים מכללם כל פחות משלשה כלבוד דמי ומהם כי שיעור מקום לא יהיה פחות מארבעה טפחים. ואמרם ושאין לה ג' דפנות פי' שיהיו שני הכתלים גמורים והכותל השלישי אפי' לא יהיה בו אלא טפח ומשהו יתן אותו בפחות מג' סמוך לדופן עד שיהיה הכל שיעור מקום. ולזו הסוכה ג' צורות הראשונה שיהיו לה ג' כתלים גמורות דבוקות בגג ולא יצטרכו לדבר אחר וזו היא צורתה <img 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והצורה השניה שיהיו לה שני כתלים דבוקים ותצטרך לכותל שלישי יהיה בה יותר מטפח ויעמידנה בפחות משלשה סמוך לדופן עד שיהיה (בטפח) עם החלל שיש בינו לבין הכותל ארבעה טפחים וצריכה צורת פתח וזהו צורתה <img src="data:image/jpeg;base64,/9j/4AAQSkZJRgABAQEAYABgAAD/4RDyRXhpZgAATU0AKgAAAAgABAE7AAIAAAANAAAISodpAAQAAAABAAAIWJydAAEAAAAaAAAQ0OocAAcAAAgMAAAAPgAAAAAc6gAAAAgAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAEZhbWlseUNhbnRvcgAAAAWQAwACAAAAFAAAEKaQBAACAAAAFAAAELqSkQACAAAAAzgzAACSkgACAAAAAzgzAADqHAAHAAAIDAAACJoAAAAAHOoAAAAIAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA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וזו הצורה האחרונה היא צריכה לארבעה ומשהו לפי שהב' כתלים מובדלים וכבר קדם לך בעירובין צורת פתח שאמרנו קנה מכאן וקנה מכאן וקנה על גביהם ושם ביארנו שאין אנו צריכין שידבק קנה שעל גביהם בהם. 
+ואמרו <b>שחמתה מרובה מצלתה פסולה</b> היא ראיה שאם חמתה וצלתה שוין שהיא כשרה וזה יראה בקרקע אם נראה שיעור השמש בקרקע כשיעור הצל ר"ל שיהיה כשיעור המקום שכיסה אותו מגג הסוכה ואין בו שמש כלל שהיא כשרה לפי שהנקבים שבגג הסוכה שמהם נכנס השמש פחות מן הסכוך וזה יתבאר בחכמת הראיות נקרא בערבי על"ס אלמנט"ב במופת שהשמש כשנכנס על חור או חלון שיהיה אורו בארץ יותר גדול מאותו חור בהכרח ואין הלכה כר' יהודה: 
+
+Mishnah 2
+
+<b>העושה סוכתו תחת האילן כאילו עשאה כו':</b><br><b>[סוכה על גבי סוכה וכו']:</b><br>רוצה באמרו דיורין שלא תהיה ראויה לדירה והוא כי כשתהיה התחתונה חלשה כל כך שאינה יכולה לסבול בשום פנים מה שפורשין עליה מכרים וכסתות אין מחלוקת כי התחתונה כשרה לפי שאנחנו על [גג] העליונה נסמוך ואם היא חזקה כל כך שתוכל לקבל מה שפורשין עליה מכרים וכסתות אין מחלוקת כי התחתונה פסולה ואם יכולה לקבל כרים וכסתות ע"י הדחק והגג מתנועע בהם בזה חולקין ר' יהודה וחכמים וכל זה בתנאי שיהיה החלל שבין שתי הגגות י' טפחים או יותר אבל פחות מי' תהיה התחתונה כשרה. ואין הלכה כר' יהודה:
+
+Mishnah 3
+
+<b>פירס עליה סדין מפני החמה כו':</b><br>נשר הוא דבר הנושר מן העלין והלולבין מן הצמחים שמסככין בהם. 
+ו<b>קינוף</b> הוא ארבעה עמודים וכשפירש עליהם יהיה גג ותהיה סוכה בתוך סוכה ובתנאי שתהיה בגובה העמודים י' טפחים או יותר. 
+ו<b>נקליטי המטה</b> הם שני עמודים בלבד וכשפרש עליהם אינו סכך ואם פרש מסך תחת גג הסוכה לנוי הרי היא כשרה מפני שפרט ואומר מפני הנשר:
+
+Mishnah 4
+
+<b>הדלה עליה את הגפן ואת הדלעת כו':</b><br>אם היה הסיכוך הרבה מהם כשרה בתנאי שיקוץ אותן שאם לא קצצן יצטרף סכך כשר לסכך פסול ופסולה לפי שאין מותר לסכך בצמחים בעודן מחוברין לקרקע מן הטעם שנבאר. 
+עוד אמר <b>או שקצצן כשרה</b> בתנאי שינענע אותן ואז תהיה כשרה ואע"פ שרוב הסוכה מזה הגפן או הדלעת כדי שיהיה נעשה לשם סוכה כי העיקר אצלנו חג הסוכות תעשה לך ואמרו תעשה ולא מן העשוי וזה העיקר הנזכר כי כל שגדוליו מן הארץ אינה מקבל טומאה והוא שלא יהיה כגון מחצלאות ובגדי פשתן וכלי עץ שמקבלין כלם טומאה הוא עיקר אמיתי וראוי לסמוך עליו והראיה בזה אמר הש"י חג הסוכות תעשה לך שבעת ימים וגו' ובאה הקבלה בפסולת גורן ויקב הכתוב מדבר ענינו שתהיה הסוכה מהם וכיוצא בהם:
+
+Mishnah 5
+
+<b>חבילי קש וחבילי עצים וחבילי זרדין כו':</b><br>נחוש שמא ישים אדם מתחלה חבילת האגודה לייבש או להצניע קודם החג וימלך אחרי כן ויניחנה להיותה סוכה והוא אסור מן הטעם שזכרנו תעשה ולא מן העשוי ר"ל שאינו עשוי לצל רק לייבש ולפיכך הטרחנוהו להתיר אותם החבילות כדי שיהיה מעשה לשם סוכה ולפיכך צריך להתיר החבילות מפני זה החשש ונאסור עשיית הסכך בחבילות הקשורות:
+
+Mishnah 6
+
+<b>מסככין בנסרים דברי רבי יהודה כו':</b><br>נסרים הם הלוחות אם היו אותם הנסרים קצרות שאין ברחבן ג' טפחים מותר לסכך בהם לדברי הכל לפי שהם כקנים ואם היה ברוחב כל נסר מהן ד' טפחים שהוא שיעור מקום אסור לסכך בהם לדברי הכל ואם היה רוחב אותן הנסרים פחות מד' ויותר מג' בזה נחלקו ר' יהודה ור"מ ר' יהודה מתיר לסכך בהן לפי שהן פחות מד' ואין בהם שיעור מקום ור' מאיר אוסר לפי שהם יותר מג' טפחים ויצאו מתורת לבוד והלכה כר' יהודה:
+
+Mishnah 7
+
+<b>תקרה שאין עליה מעזיבה כו':</b><br>תקרה היא גג או סכך מעצים. 
+ו<b>מעזיבה</b> היא הטיט או העפר או הסיד שנותנים על הנסרים. 
+ו<b>מפקפק</b> פי' שיעקור אותן ממקומן ומן המסמרין התקועין בהם. 
+ו<b>נוטל אחת מבינתים</b> פי' שיטול נסר א' מבין שני נסרי וימלא מקום אותם הנסרים שעקר מסכך כשר. וב"ש אומרים אע"פ שפקפק נוטל אחת מבינתים לפי שהם סוברים כי ביטול תקרה לא יהיה אלא בנטילת אחת מבינתים ור' יהודה אומר כי ב"ה סוברין שבאחד מאלו שני מעשים יהיה ביטול תקרה ור' מאיר אומר כי ב"ש וב"ה מודין שביטול תקרה לא יהיה אלא בנטילת אחת מבינתים. והלכה כר' יהודה כמו שהורה מדברי בית הלל:
+
+Mishnah 8
+
+<b>המקרה סוכתו בשפודין או בארוכות המטה כו':</b><br>אין ראוי לסכך בשפודים לפי שאינן גדולי קרקע. 
+ו<b>ארוכות המטה</b> כלים ומקבלין טומאה. 
+ואמר <b>כמותן</b> רוצה בו כיוצא בהן בקרוב ולא בדיוק כי העיקר אצלנו כי כשהסוכה פרוץ כעומד שהיא פסולה ואלו השפודים כמו כן כל סכך פסול נחשוב אותו כפרוץ ולפיכך צריך שיהיה חלל ביניהן יותר מעט מהם כדי שימלא אותו חלל שביניהם סכך כשר ואז תהיה כשרה מפני שהעומד מרובה על הפרוץ: 
+ומה שאמרנו כי החוטט בגדיש אינה סוכה מן העיקר שזכרתי לך תעשה ולא מן העשוי וכשפרץ בגדיש העומרים סוכה אין ספק כי גג אותה סוכה לא נתכוון הגודש בשעת גדישת אותן העומרים להיותם סוכה ולפיכך אם היה בגדיש חלל טפח במשך שבעה ונעשה לשם סוכה בתחלה והשלים עליו שיעור סוכה אחר גדישת העומרים הרי זו כשרה:
+
+Mishnah 9
+
+<b>המשלשל דפנות מלמעלה למטה כו':</b><br><b>הרחיק את הסיכוך מן הדפנות ג' טפחים פסולה:</b><br>גובה הסוכה אין ראוי שיהיה פחות מי' טפחים כמו שזכרנו ור' יוסי סובר כי מחיצה תלויה מתרת ולפיכך אומר כי כשהדופן הוא לבוד בגג ויש בו ד' טפחים אפי' יהיה בינו ובין הארץ יותר מג' טפחים שהוא כשר. ואין הלכה כר' יוסי:
+
+Mishnah 10
+
+<b>בית שנפחת וסיכך על גביו כו':</b><br>גם זה עיקר גדול ראוי לשמרו כי כשיש מראש הדופן עד גג הסוכה פחות מד' אמות וביניהן בנין או סכך פסול נראה כאלו ראש הדופן עקום ומגיע בסכך הכשר וזה הענין שנאמר עליו דופן עקומה והיא הלכה למשה מסיני. 
+ו<b>סוכה גדולה</b> היא שישאר באמצע הסוכה סכך כשר שיש בו ז' על ז' וכבר נתבאר לך כי דין דופן עקומה בארבע הרוחות. ואכסדרה הוא מקום לפני הבתים ומוקף מג' רוחותיו והביא אלו הג' הלכות ללמדך כי דופן עקומה דינו בו על איזה מין שיהיה מן הבתים שאותן הכתלים נבנו לבית או לחצר הבית שאותן הכתלים לא נתכוונו בהם שיהיו כתלים לתקרה שמקרים חצר הבית אבל נבנו לשמור הבית מן הדרך שהולכים בו רבים או בסוכה גדולה שמבדיל סכך פסול בין הדפנות ובין סכך כשר ושמור זה הלשון וזכרהו והוא אמרם סכך פסול מן הצד פוסל בארבע אמות ובאמצע פוסל בארבעה טפחים כמו שנתבאר בזה הפרק:
+
+Mishnah 11
+
+<b>העושה סוכתו כמין צריף כו':</b><br><b>מחצלת קנים גדולה עשאה לשכיבה כו':</b><br>כמין צריף הוא כמו זו הצורה <img src="data:image/jpeg;base64,/9j/4AAQSkZJRgABAQEAYABgAAD/4RDyRXhpZgAATU0AKgAAAAgABAE7AAIAAAANAAAISodpAAQAAAABAAAIWJydAAEAAAAaAAAQ0OocAAcAAAgMAAAAPgAAAAAc6gAAAAgAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAEZhbWlseUNhbnRvcgAAAAWQAwACAAAAFAAAEKaQBAACAAAAFAAAELqSkQACAAAAAzgzAACSkgACAAAAAzgzAADqHAAHAAAIDAAACJoAAAAAHOoAAAAIAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA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"> ונקרא בערבי מכנ"ס והלכה כר"א שפסל. ואם יש לה גג טפח כזו הצורה <img src="data:image/jpeg;base64,/9j/4AAQSkZJRgABAQEAYABgAAD/4RDyRXhpZgAATU0AKgAAAAgABAE7AAIAAAANAAAISodpAAQAAAABAAAIWJydAAEAAAAaAAAQ0OocAAcAAAgMAAAAPgAAAAAc6gAAAAgAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAEZhbWlseUNhbnRvcgAAAAWQAwACAAAAFAAAEKaQBAACAAAAFAAAELqSkQACAAAAAzMwAACSkgACAAAAAzMwAADqHAAHAAAIDAAACJoAAAAAHOoAAAAIAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA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"> [או] אם הכותל גבוה טפח כזה <img src="data:image/jpeg;base64,/9j/4AAQSkZJRgABAQEAYABgAAD/4RDyRXhpZgAATU0AKgAAAAgABAE7AAIAAAANAAAISodpAAQAAAABAAAIWJydAAEAAAAaAAAQ0OocAAcAAAgMAAAAPgAAAAAc6gAAAAgAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAEZhbWlseUNhbnRvcgAAAAWQAwACAAAAFAAAEKaQBAACAAAAFAAAELqSkQACAAAAAzMyAACSkgACAAAAAzMyAADqHAAHAAAIDAAACJoAAAAAHOoAAAAIAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA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"> הרי היא כשרה. ומחלוקת ר"א וחכמים במחצלת כי ת"ק סבר סתם מחצלת קטנה לשכיבה וסתם מחצלת גדולה לסיכוך ולפיכך אומר עשאה לשכיבה מקבלת טומאה ענין זה כי סתמא לעולם לסיכוך עד שיתבאר שהיא לשכיבה.  
+ואמרו <b>לסיכוך מסככין בה</b> הוא במחצלת קטנה שסתמה לעולם לשכיבה עד שיתבאר שהיא לסיכוך ור"א אומר סתם גדולה נמי לשכיבה עד שיתבאר שהיא לסיכוך ואין הלכה כר"א:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הישן תחת המטה בסוכה לא יצא כו':</b><br>וצריך שיהיה גובה המטה י"ט שהוא שיעור סוכה ותהיה כסוכה בתוך סוכה. ואין הלכה כר' יהודה:
+
+Mishnah 2
+
+<b>הסומך סוכתו בכרעי המטה כשרה כו':</b><br><b>סוכה המדובללת ושצלתה מרובה כו':</b><br>רבי יהודה סבר סוכה דירת קבע בעינן וכבר קדם לך דעתו ולפיכך הוא מצריך שתהיה יכולה לעמוד בפני עצמה. המדובללת הוא שיהיה גג שלה אינו שוה כמו שביארנו אלא קנה עולה וקנה יורד. ואין הלכה כר' יהודה:
+
+Mishnah 3
+
+<b>העושה סוכתו בראש העגלה כו':</b><br>בראש הספינה כשרה ובתנאי שתהיה זו הסוכה חזקה כל כך שלא יהפכנה הרוח המצויה תמיד ביבשה מבלי הכרח. ועוד יתבאר לך כי מכלל הדברים האסורים ביו"ט אין עולין באילן ואין רוכבין על גבי בהמה:
+
+Mishnah 4
+
+<b>העושה סוכתו בין האילנות כו':</b><br><b>שליחי מצוה פטורין מן הסוכה כו':</b><br><b>מעשה והביאו לו לרבן יוחנן בן זכאי לטעום את כו':</b><br>האילנות אין ראויות שיהו דפנות אלא בשני תנאים האחד שיהו אותם האילנות בתכלית העובי והחזוק כדי שלא תניעם הרוח ויטו לארץ כאשר יקרה לענפים הדקים והשני שימלא ראש האילן ובין ענפים בתבן וכיוצא בו כדי שתתקיים ולא יניענו הרוח כי העיקר אצלנו מחיצה שאינה יכולה לעמוד בפני רוח מצויה אינה מחיצה. ועוד עיקר אחר אצלנו העוסק במצוה פטור מן המצוה. 
+ואמר <b>חולין פטורין מן הסוכה</b> ואפי' חולי קל ביותר. 
+ואכילת עראי הוא שיאכל אדם שיעור מועט לא יחשוב עליו לסעודה אבל אכלו לדחות תאותו עד שיגמור סעודתו אח"כ וזה המעשה הביאו ללמדך כי המדקדק על עצמו ואינו אוכל ושותה דבר חוץ לסוכה ה"ז משובח אע"פ שאין בו חיוב:
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+<b>רבי אליעזר אומר י"ד סעודות חייב כו':</b><br>ר' אליעזר אומר כי מה שאמר הכתוב בסכת תשבו שבעת ימים יחייב האדם להשתמש בסוכה כמו שמשתמש בביתו תמיד אכילתו ביום ואכילתו בלילה. וחכמים למדים חמשה עשר בתשרי מחמשה עשר בניסן כמו שאכילת מצה בלבד לילה ראשונה מצוה ואח"כ אם רצה לאכול או לצום או לאכול פירות הרשות בידו כמו שביארנו במקומו כמו כן בסוכות. 
+ומה שאמר ר' אליעזר <b>ישלים</b> רוצה לומר שיאכל מן הפירות פי שנים ממה שהוא רגיל לאכול מהם כל לילה ולילה אבל הלחם והבשר אין עולין לו לשתי סעודות. ואין הלכה כר' אליעזר:
+
+Mishnah 7
+
+<b>מי שהיה ראשו ורובו בסוכה ושלחנו כו':</b><br>והלכה כבית שמאי:
+
+Mishnah 8
+
+<b>נשים ועבדים וקטנים פטורין מן הסוכה כו':</b><br>אמר הש"י כל האזרח בישראל ישבו בסכות ובאה הקבלה כי זה להוציא נשים ועבדים וקטנים. 
+וקטן שא"צ לאמו הוא שאינו קורא לאמו בשעה שעומד משנתו כמנהג נערים קטנים ואין הלכה כב"ש שהחמיר וחייב הסוכה לזכרים כולם בכל השנים:
+
+Mishnah 9
+
+<b>כל שבעת הימים אדם עושה סוכתו קבע כו':</b><br>ענין קבע הוא עיקר ועמוד והוא שיעלה כליו הנאים לסוכה ויציע אותם בהצעה נאה וטובה שיש אצלו וישתדל לנאותה ויאכל וישתה בה וישן בה וישים ביתו כמו בית השימוש והסוכה כמו בית הדירה. 
+וסריחה בלשונם הוא כמו הפסד. 
+ומקפה הוא המרק הקרוש והוקפה לפי שרוב בני אדם מואסין אותו ומעט מים מפסיד אותו וכתבו זה במקפה של גריסים והוא הפולים הנטחנים לפי שהתבשיל שנעשה מהם הוא נפסד מהר במים וירידת הגשמים בתחלת הסוכות רמז כי השם אינו מקבל מעשיהם ברצון:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>לולב הגזול והיבש פסול כו':</b><br>מצוה הבאה בעבירה אינה מצוה ולפיכך לולב הגזול ושל אשרה ושל עיר הנדחת פסול וזו האשרה היא שיהיה האילן הזה נעבד ועוד יתבארו חילוקי אלו האשרות בע"ז וכבר ידעת אמרו יתברך ולא ידבק בידך מאומה מן החרם. ואמרו יתברך פרי עץ הדר ובאה הקבלה כי כולם צריכין הדר ולפיכך נפסל לולב יבש לפי שאין לו הדר. 
+<b>נפרצו עליו</b> הוא שישתברו עליו מגב הלולב שהם קבועות בו ויהיה (כמו זו הצורה). 
+ו<b>נפרדו עליו</b> הוא שיפרדו עליו קצתם מקצתם (כזו הצורה) ודעת ר' יהודה כי כל לולב צריך שיאגדו אותו כדי שיתקבצו עליו קיבוץ חזק ובמקום ידוע מא"י יש דקלים שבריאת הלולבים לשם הם ראש עלה של זה בצד עיקרו של זה ואינן מורכבות קצתם על קצתם כשאר הלולבים (כזו הצורה) והם נקראים ציני הר הברזל: 
+ואמר ג' טפחים כדי לנענע אותם רוצה בו וכדי לנענע ענינו כדי שיאחזנו בידו וינענעו והוא שיעור טפח. ומן החיוב שלא יהיה הלולב פחות מד' טפחים ומן הטפחים שכל טפח מהם ד' אצבעות בגודל שהוא הבוהן והמדה תהיה מגב הלולב ומתחת עיקר השני עלין התאומים הם בראש הלולב. ואין הלכה כר"י:
+
+Mishnah 2
+
+<b>הדס הגזול והיבש פסול כו':</b><br>ענביו הם הזרעים שיש בהן ובתנאי שיהיו אותן הגרעינין שחורים או אדומין אבל אם היו ירוקים אפי' היו יותר מן העלים כשר. ואמר נקטם ראשו פסול אינה הלכה.
+
+Mishnah 3
+
+<b>ערבה גזולה ויבשה פסולה כו':</b><br>שמא יעלה על הדעת כי ערבה אינה באה אלא ממקום המים לפי שאמר הכתוב ערבי נחל לא רצה אלא להודיע המין באיזה המקום שיצמח. ואמרו נקטם ראשה פסולה אינה הלכה:
+
+Mishnah 4
+
+<b>ר' ישמעאל אומר ג' הדסים ושתי ערבות וכו':</b><br>דע כי שיעור ערבה והדס באורך ג' טפחים מן הטפחים הידועים שהן ד' אצבעות בגודל. והלכה כר' ישמעאל וכר' טרפון:
+
+Mishnah 5
+
+<b>אתרוג הגזול והיבש פסול כו':</b><br>ערלה ותרומה טמאה הם מכלל הדברים הטעונין שריפה כמו שנתבאר בזרעים ולפיכך הוא פסול למאמר הש"י פרי דאלו אינן ראוין לאכילה בשום פנים. והעיקר אצלנו שאין מביאין קדשים לטומאה וכבר נשנה זה העיקר במה שקדם: והמאכלות כולם אינן מקבלות טומאה עד שיפול עליהם אחת מז' משקין כמו שיתבארו אלו העיקרים וענפיהם במסכת משקין ולפיכך לא נתיר לכתחלה שיטול אתרוג מתרומה טהורה ושל מעשר שני שמא יכשיר אותה לטומאה ומה שייחד 
+ואמר <b>בירושלם</b> לפי שמעשר שני אינו ראוי לאכילה אלא בירושלם וחוץ לירושלם יפדה כמו שנבאר במקומו. 
+ומה שהתירו אתרוג של דמאי לפי שהדמאי אוכלין אותו העניים כמו שנבאר במקומו ואם רצה להקדיש נכסיו ויהיה עני יהיה זה האתרוג של דמאי מותר לו לאכילה וכיון שיש בו צד היתר שיהיה ראוי לאכילה מותר לברך עליו:
+
+Mishnah 6
+
+<b>עלתה חזזית על רובו נטלה פטמתו נקלף כו':</b><br>פטמתו הוא הדד היוצא מעיקר האתרוג. אם היה הנקב מפולש אפי' במשהו פסול ואם אינו מפולש עד שיהיה כאיסר ואיסר רביעית המעה ומשקל האיסר ארבע שעורות. ואינו רוצה בנקלף שתהיה נקלפת [הקליפה] הירוקה עד שיראה הלבן כי זה נכלל באמרו חסר כל שהוא אבל רוצה לומר שנקלף ממנו גלד דק א' מאותו הגלד הירוק ובתנאי שיהיה נקלף כולו אבל אם נשאר ממנו דבר מועט שלא נקלף הרי הוא כשר. ואמר חסר כל שהוא פסול ביו"ט ראשון בלבד אבל בשאר הימים לא. ומה שאמרנו שהוא כשר כשעלתה חזזית על מיעוטו בשתי תנאים. הא' שתהיה חזזית א' במקום א' אבל אם היו שתים בשני מקומות אפי' היו אותן המקומות כשיצטרפו מיעוט האתרוג פסול והתנאי הב' שלא תהיה החזזית בפטמתו כי כשיהיה שום שינוי בפטמתו ה"ז פסול והלכה כר' יהודה:
+
+Mishnah 7
+
+<b>שיעור אתרוג הקטן ר' מאיר אומר כאגוז כו':</b><br>הלכה כר' יהודה באמרו כביצה וכר' יוסי באמרו אפי' בשתי ידיו:
+
+Mishnah 8
+
+<b>אין אוגדין את הלולב אלא במינו דברי ר' יהודה כו':</b><br><b>והיכן היו מנענעין בהודו לה' תחלה וסוף כו':</b><br><b>מי שבא בדרך ולא היה בידו לולב כו':</b><br><b>מי שהיה עבד או אשה או קטן מקרין אותו כו':</b><br>למה שאמר בתחלת הפרק כדי לנענע שהודיעך כי מצותו הנענוע הודיעך היכן מנענעים וצורת זה הנענוע מוליך ומביא מעלה ומוריד והלכה כר"מ ואין הלכה כר"ע:
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+<b>מקום שנהגו לכפול יכפול לפשוט יפשוט כו':</b><br><b>הלוקח לולב מחבירו בשביעית כו':</b><br>לכפול הוא שיקרא מאודך כי עניתני עד סוף ההלל כל מלה ומלה שתי פעמים. 
+לפשוט הוא שיקרא כל מלה פעם אחת כמו שקורין כל ההלל והברכה על קריאת ההלל קודם קריאתו חובה בכל מקום ואין הדבר הולך אחר המנהג: וכבר קדם הדין בפירות שביעית כי אין מותר לעשות מהם סחורה ולא ליתן דמיהם לע"ה. והעיקר אצלנו אתרוג בתר לקיטתו אזלינן וכיון שנלקט בשנה שביעית דינו כדין פירות שביעית [אף על פי] שנגמר בשנה ששית אבל הלולב מותר למכרו כמו העצים ואין קדושת שביעית חלה עליו:
+
+Mishnah 12
+
+<b>בראשונה היה לולב ניטל במקדש שבעה כו':</b><br>מדינה היא כל העיירות שבא"י מלבד ירושלם וכבר ביארנו זה במס' מעשר שני. 
+ויום הנף הוא יום ששה עשר מניסן שאמר בו השם והניף את העומר ודרש ר' יוחנן בן זכאי אחר חורבן הבית יום ששה עשר מניסן אסור לאכול חדש כל היום וזהו ענין התקין וכן אמרו מאי התקין דרש והתקין ועוד יתבארו עיקרי זה המאמר וטעמו בעשירי ממס' מנחות ואלו התקנות כולם הלכה בכל מקום שנמצא מהם דבר דבר בכל המשנה:
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+<b>יו"ט הראשון של הג שחל להיות בשבת כו':</b><br>אמר הש"י ולקחתם לכם ביום הראשון ובאה הקבלה לכם משלכם ואם נתנו במתנה יצא ואפי' תהיה המתנה ע"מ להחזיר כי העיקר אצלנו מתנה ע"מ להחזיר שמה מתנה ומותר לתת מתנה ביו"ט: 
+
+Mishnah 15
+
+<b>ר' יוסי אומר יו"ט הראשון של הג כו':</b><br><b>מקבלת אשה מיד בנה ומיד בעלה כו':</b><br>בתנאי שיוציאו אותו הפוך או שיוציאנו בכלי שהרי לא יצא ידי חובתו אבל אם נטלו בידו והוציאו שוגג חייב חטאת כי העיקר אצלנו מדאגבהיה נפק ביה וכיון שיצא ידי חובתו לא נאמר *) להוציאו ברשות והלכה כר' יוסי והלכה כר' יהודה:<br><small>*) שהוציאו </small>
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>לולב וערבה ששה ושבעה כו':</b><br>הוא יבאר אלו המאמרים כולם אחד אחד:
+
+Mishnah 2
+
+<b>לולב שבעה כיצד כו':</b><br>הלולב נטילתו חובה מה"ת ביום הראשון בכל העולם ונטילתו חובה כל שבעת הימים במקדש בלבד וכן הוא לשון התורה ושמחתם לפני ה' אלהיכם שבעת ימים ואמר השם ולקחתם לכם ביום הראשון ואפי' בגבולין ומה שחייב שלא ליטול הלולב בזמן הזה בשבת ביו"ט הראשון כדי שלא נחדש דבר והוא כי אנו לא היינו נוטלין אותו בחו"ל ביום הראשון שחל להיות בשבת בזמן שבהמ"ק קיים לפי שלא היינו יודעים באמת ר"ח המכוון לקביעות ב"ד של א"י והדבר על הענין הראיה והעיבור שהוא בידינו אולי נחבר בו חיבור מיוחד לבאר בו מה שנסתר על רוב בני אדם ומה שחייב לאסור נטילת הלולב בשבת שבתוך החג אפי' במקדש גזירה שמא יטלנו בידו ויעבירנו ד' אמות ברה"ר ולא עשינו הגזירה ביו"ט הראשון כי מצותו כל כך חזקה עד שהיא חובה ואפי' בגבולין כמו שנתננו העיקר:
+
+Mishnah 3
+
+<b>ערבה שבעה כיצד כו':</b><br>זו הערבה היא הלכה למשה מסיני ליטול ערבה מלבד הערבה שבלולב והיא מנהג הנביאים שהיו נוטלין אותה בלא ברכה ולא שמנו אותה שתדחה שבת ביו"ט ראשון מפני שלא יתפרסם עניניה אבל יאמרו מחמת הלולב שנטלו היום נטלו הערבה וג"כ לא שמנו אותה שתדחה שבת שבתוך החג שמא יאמרו כמו שערבה דוחה שבת כך ידחה הלולב וכבר ביארנו כי לולב אינו ניטל בשבת שבתוך החג אבל שמנו אותה שתדחה שבת כשתחול ביום השביעי כדי שיתפרסם זכרה ויודע שהיא חובה וכן אמרו כדי לפרסמה שהיא מה"ת ובכאן לא נחוש שמא יעבירנו ד' אמות ברה"ר לפי שענינה מסור לב"ד ושלוחי ב"ד בקיאין הם:
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>מצות לולב כיצד כו':</b><br><b>מצות ערבה כיצד כו':</b><br>אני משמות הש"י וכמו כן בדפו"י הגי' הוא והו. כך אמרו המפרשים לגמ' ואני אומר שהוא קורא ורומז למה שאומר ראו עתה כי אני אני הוא שזה הפסוק בא בשמירת ישראל וישועתם וכאילו אמר אתה שאמרת ראו עתה כי אני אני הוא הושיעה נא כמו שהבטחתנו ומקצת הגאונים אמרו שהוא רוצה בו מי שאני והוא בצרה הושיעה נא וזה על דרך הפשט והוא אמר יתעלה עמו אנכי בצרה: 
+
+Mishnah 6
+
+<b>כמעשהו בחול כך מעשהו בשבת כו':</b><br>ר' יוחנן אומר כפות תמרים אחת ללולב ואחת למזבח ואסור לאכול האתרוג בשביעי כי העיקר אצלנו כיון שנאסר מקצת היום נאסר כולו ולפיכך אמר התינוקות כי אינם מדקדקים באיסור והיתר. ואין הלכה כר' יוחנן בן ברוקא:
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+<b>ההלל והשמחה שמונה כיצד כו':</b><br><b>סוכה שבעה כיצד כו':</b><br>אמר הש"י והיית אך שמח אמרי' לרבות יו"ט האחרון לשמחה: 
+
+Mishnah 9
+
+<b>ניסוך המים [שבעה] כיצד צלוחית של זהב כו':</b><br>החוטם שהיה בספל המים היה דק יותר מאותו שהיה בספל היין כי יינם היה עב יותר מן המים ור' יהודה אומר לוג של מים בלבד היה מנסך כל שמנת ימי החג וניסוך המים בחג הלכה למשה מסיני ויש לו רמזים נסתרים בתורה ואותן שאינן מאמינין בתורה שבעל פה אינן מאמינים בניסוך המים ולפיכך כשניסך זה המים על רגליו רגמוהו כל העם באתרוגיהם לפי שהיה צדוקי שאינו מאמין בניסוך המים:
+
+Mishnah 10
+
+מה שהצריך שלא תהא מקודשת לפי שאם היתה מקודשת כלומר מכלי שרת יחשבו כי לקדוש ידים ורגלים מלאוה ויקדשו ידיהם ממנה ולפיכך תהיה אותה החבית חול.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>החליל חמשה וששה זהו החליל של בית השואבה כו':</b><br>חליל הוא כלי מכלי שיר הנקרא בלשון ערבי מזמא"ר והיו שם מינים רבים מכלי הניגון אבל לפי שזה הוא העיקר השיר נתייחס אליו. 
+ו<b>בית השואבה</b> שם המקום שהיו מתקנין לשמחה וקראו לו זה השם משום ושאבתם מים בששון:
+
+Mishnah 2
+
+<b>במוצאי יו"ט הראשון של חג ירדו לעזרת נשים וכו':</b><br>תיקון גדול ר"ל גדול התועלת והוא כי העם היו מתקנים מקום לאנשים ומקום לנשים ומקום הנשים למעלה ממקום האנשים כדי שלא יסתכלו האנשים בנשים וכשאצייר העזרה בכללה במקומה יתבאר לך עזרת הנשים וזולתה מן המקומות. 
+ואמרו <b>אנו ליה וליה עינינו</b> קיצר בדבר ולשונם היה כך אנו ליה משתחוים ועינינו ליה מיחלות:
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>אין פוחתין מעשרים ואחת תקיעות במקדש כו':</b><br>ואין מוסיפין על ארבעים ושמונה רוצה בזה על הרוב כי יתכן בקצת השנים שיהיה בו יום יהיה בו שבעה וחמשים תקיעות והוא כשיחול ע"פ בשבת וכבר קדם לך בפסחים כי הפסח נשחט בשלשה כיתות ושם אמר נכנסת כת ראשונה תקעו והריעו ותקעו ועוד אמר קראו את ההלל אם גמרו שנו ואם שנו שלשו ואמר כמעשה הראשונה כך מעשה שנייה ושלישית הרי נתבאר מזה כי שלש תקיעות בכל קריאה שהם בשלשה כתות שבעה ועשרים תקיעות וי"ח לשני תמידין ותשעה למוסף שבת ושלשה לפתיחת שערים ואי אפשר להיות במקדש יותר מזה המנין:
+
+Mishnah 6
+
+<b>יו"ט הראשון של חג היו שם י"ג פרים כו':</b><br>כל זה מבואר בידיעת שני עיקרים האחד מהם כי משמרות כהונה עשרים וארבע וכולם עובדים במועדות והשני כי קרבנות ארבע עשר כבשים ושני אילים ושעיר בכל יום משבעה הימים וביום הראשון מוסף על מה שזכרנו שלשה עשר פרים וביום השני שנים עשר פרים וביום השלישי אחד עשר פרים וכן פוחתין אחד אחד עד שיהיו קרבנות יום שביעי שבעה פרים ושני אילים ושעיר וארבע עשר כבשים והם עשרים וארבע בהמות כמנין המשמרות תקריב כל משמרה ומשמרה בהמה אחת וזהו ענין אמרם ויד כולם שוה כי אין שם משמרה שתקריב ב' בהמות ובשאר ימות החג תקריב משמרה לכל פר ופר ומשמרה לשעיר ושני משמרות לשני אילים ומה שנשאר ממנין המשמרות חלקו הארבע עשר כבשים יש מהם מי שמקריב שני כבשים שני פעמים ומהם מי שמקריב אחד כמו שנזכר עד שישתוה המנין ויחזרו חלילה על הסדר הנזכר ומנין אלו הקרבנות הם לשון התורה ומה שאמרו בכאן אחד שנים שלשה על המשמרות אע"פ שמשמרה ומשמרות לשון נקבה מאמרם לא היה אלא על ראש המשמרה כאשר יאמרו בכל המשנה יהויריב וידעיה רוצה בו משמרת יהויריב משמרת ידעיה ואולי שהיה מונה וסומך על מלת משמר שהוא לשון זכר:
+
+Mishnah 7
+
+<b>בשלשה פרקים בשנה היו כל משמרות שוות כו':</b><br><b>יו"ט הסמוך לשבת בין מלפניה בין מלאחריה כו':</b><br>פרקים הם שלשה רגלים ובעצרת יש לנו לחם חמץ במקדש וצוה הש"י ממושבותיכם תביאו לחם תנופה ולחם הפנים מצה וכשיחול יום עצרת בשבת היו מחלקין על הכהנים חמץ ומצה. 
+ואמרו שוין באימורי הרגלים ר"ל קרבנות שנאמרו ברגלים מה שראוי מהם לאכול אוכלין אותו בשוה והראוי לשריפה מקריבין אותו בשותפות כמו שנזכר. 
+ומשמר שזמנו קבוע הוא המשמר שאותו השבוע היתה לו לבדו ואפי' אם לא היה בו חג. 
+ואמר כל קרבנות הצבור לאתויי פר העלם דבר של צבור ועוד יתבאר ענינו במס' הוריות. 
+ואמרו הוא מקריב את הכל לאתויי קיץ המזבח וכבר ביארנוהו ברביעי של שקלים. 
+ואמרו בזמן שיו"ט סמוך לשבת בין מלפניה ובין מלאחריה ענינו כי כשהיה יו"ט הראשון של חג יום ראשון חולקין כולם לחם הפנים בשוה יום שבת שהוא ערב הרגל אע"פ שלא חל הזמן להיות שוין בו וזה הדבר תקנה מפני הקדמתן וכניסתן לעבודה [והזמנתן] מקודם וכמו כן כשיחול יו"ט האחרון יום ששי חולקים לחם הפנים בשוה יום שבת שלאחריו שהוא יום אסרו חג אע"פ שהחג נגמר וזה תקנה לפי שאם יתאחר מאותה משמרה שום אדם תשאר שארית מאלו המשמרות ותמלא מקומה:
+
+Mishnah 8
+
+<b>חל להיות יום אחד להפסיק בינתים כו':</b><br>חל יום אחד להפסיק בינתים הוא שהיה יו"ט הראשון של חג יום שני או יו"ט האחרון יום חמישי וכשאירע כן לא ישאר למשמר השני הנכנס אלא עבודת יום אחד בלבד ויבא החג וישתתפו כולם בעבודה אם יחול יו"ט הראשון יום שני או יכנס משמר שני יום שבת אם יחול יו"ט האחרון יום חמישי לפי שכל יום שבת הוא היום שמתחלפין המשמרות תצא אחת ותיכנס השנית ומחלקין לחם הפנים וכשיזדמן לאחת המשמרות זה המשמר שלא ישאר לו לעבוד אלא יום אחד יתעצל בדבר ויתעכב מלבוא ותרגום ויתמהמה ויתעכב לפיכך תקנו לו שיקח מלחם הפנים שתי ככרות בלבד ור' יהודה רואה שראוי להעדיף משמר הנכנס מפני נעילת אלו השערים של מוצ"ש ומפני מה חולקין לחם הפנים הנכנסים בצפון העזרה כדי שידעו כי העבודה בזו השבוע שלהם כי השחיטה בצפון כמו שיתבאר במקומו. והיו במקדש ארבע ועשרים טבעות טבעת לכל משמר היו תולין בהם הבהמות ומפשיטין אותם והיו כולם קבועות בכתלים וכשהיתה נכנסה משמרה היתה תולה אותה טבעת לרמוז שהעבודה שלה וכמו כן היו שם עשרים וארבע חלונות ושם בגדי כהונה חלון לכל משמרה ומשמרה והיו כלם סגורות וכשנכנסת משמרה לעבודה היתה פותחת החלון שלה מלבד משמרת בלגה שגזרו עליה חכמים שתהיה לעולם זו המשמרה חולקת בדרום וטבעתה קבועה וחלונה סתומה כמו המשמרה היוצאת ולא הניחו לה סימן שיורה עליה שהעבודה שלה ועשו לה זה מפני כי כשתקפה יד היונים על ירושלים כמו שנתפרסם נשאת נערה אחת מהם לאחד משרי היונים וחזרה לדתם והעיזה פניה ונכנסה לבהמ"ק והכתה בסנדלה על המזבח והיתה מדברת ואומרת לו בלשון יוני יאריב יאריב עד מתי אתה מכלה ממונן של ישראל ולא תושיעם בעת צרתם ולפיכך עשו חכמי אותו הדור בכל המשפחה שיצא ממנה זו התרבות רעה מה שכתבתי וקבעו זה לדורות משום והנשארים ישמעו ויראו. ואין הלכה כרבי יהודה:
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+Rambam on Mishnah Taanit
+רמב"ם משנה תענית
+Translation by Rabbi Robert Alpert, 2023
+https://www.sefaria.org/texts
+
+Rambam on Mishnah Taanit
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+Already preceding you at the conclusion of the second of [Tractate] Sukkah, that the falling of rain during Sukkot is not desirable (i.e., it is deemed the sign of a curse). And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 2
+
+סמוך לגשמים – it is the Musaf Pray of the last day of The Festival (i.e., Shemini Atzeret) as Rabbi Yehuda explained.
+ויום טוב הראשון של פסח, הראשון – And the person who is praying/leading the Morning service recites, “Causes the rain to fall”; והאחרון – and the one who recites the Musaf does not mention rain, but rather states, “who causes dew to fall.” And at this time, when we make the Festival a two day holiday because of the custom, he states “who causes the rain to fall” in the Musaf [prayer] of the first last day, and he continues as such on the second day (i.e., Simhat Torah) and beyond. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 3
+
+This one who hears that he heard here in the name of Rabbi Yehuda: "עד שיעבור הפסח" is not the same person who heard in his name what was mentioned above (see Tractate Taanit 4b), and we have already said in a teaching that preceded above that the Halakha is according to Rabbi Yehudah. But the Halakha is according to Rabban Gamaliel (see Tractate Taanit 6a). And all of this is in the Land of Israel and anything that is similar to it, and similarly, all of what will be stated further with regard to the times of the fasts, it is not other than in the Land of Israel and every place whose atmosphere is close to its (i.e., the Land of Israel’s), but I n the rest of the lands, surely the question will be at the appropriate time for rain in that location, and for surely that specific time is like those which is the seventh of [the month of] Mar Heshvan, and if the rains were delayed after that specific time because of the relationship of these times that are mentioned here, surely these [people] fast like is mentioned here, because there are lands where the time of the rains doesn’t begin other than in Nisan, and there are lands that in [the month of] Mar Heshvan, it is summer (i.e., in the summer hemisphere), and the rains there are not a blessing but rather destroy and devastate, and how can people from that place request rains in [the month of] Mar Heshvan, is this not falsehood? And this is correct and clear (see Jerusalem Talmud Tractate Taanit, Chapter 1, Mishnah 1 and in the Babylonian Talmud of Tractate Taanit 14b like the people who dwell in Nineveh. See also Maimonides’ the Laws of Fasts, Chapter 3, Halakha 10).
+
+Mishnah 4
+
+יחידים – these are the Sages (see Tractate Taanit 10a). And these fast days are Monday, Thursday and Monday.
+
+Mishnah 5
+
+Every place where it (i.e., the Mishnah) states, "אוכלין משחשכה", it is permitted to eat until the crack of dawn, but if he slept, it is prohibited for him to eat nor drink after sleeping at all in whatever the fast will be (see Tractate Taanit 12a and see the Jerusalem Talmud Tractate Taanit, Chapter 1, the end of Mishnah 4, and the language of our teacher is exact in The laws of Fasts, Chapter 1, Halakha 8).
+
+Mishnah 6
+
+These seven fasts complete thirteen fasts on the community, because they have already fasted six [days]."ומטין עם חשכה" - that they open slightly the doors of the stores with sunset (see Tractate Taanit 14b) and he doesn’t remove merchandise that is in the stores and arrange them.
+
+Mishnah 7
+
+נזופים – rebuked. It is the Aramaic translation of (Genesis 37:10): “his father berated him,” – that his father berated him (in Aramaic).
+ובנין ונטיעה – that are prohibited on these fasts, for it is a building of joy and a planting of joy, as for example, the basins and paintings that the rich make in their buildings and the planting of fragrant trees and the gardens that kings make. But a building for a dwelling and planting to eat of its fruits and to be supported from it are not prohibited and we don’t prevent this at all (see Tractate Taanit 14b and in Maimonides’ Mishneh Torah in the Laws of Fasts, Chapter 3, Halakha 8). And the rains [which fall] after Nisan are a "סימן קללה" until this time and in the Land of Israel or in everything similar to it as we have explained above.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+This arrangement (i.e., bringing to the Ark to the open spaces of the town and placing upon it putting wood ashes upon it, etc.) is not operative other than in the seven last fasts.
+
+Mishnah 2
+
+ביתו ריקן – it (i.e., the Mishnah) wants to state that it is empty of food and empty from sin (see Tractate Taanit 16b). But the first condition for a person that they appoint [to be the leader of prayer] is that he is accustomed to be the emissary of the congregation (i.e., prayer leader/Cantor) and to speak before the community, and afterwards his seniority and the pleasantness of his voice, when is this said? With regard to each emissary of the congregation; it (i.e., the Mishnah) adds upon him here that he will have children and that his house was empty [of means] (i.e., that he is poor), and certainly also that he did not have a bad reputation throughout his youth in order that the heart of the entire congregation would turn to him and that everyone will receive his words favorably. And these six blessings are recited [the blessing], “who redeems Israel” but before [the blessing] “who heals.”
+
+Mishnah 3
+
+The prayers of Remembrance/Zikhronot and the Shofarot/Sounding of the Shofar are like that which was explained in [Tractate] Rosh Hashanah (regarding the special prayers added to the Musaf service) meaning to say, that he should not recite an individual [prayer of] Remembrance nor a Remembrance of Retribution (see Tractate Taanit, Chapter 4, Mishnah 7). But the Halakha is not according to Rabbi Yehuda (see also The Laws of Fasts, Chapter 4, Halakha 5).
+
+Mishnah 4
+
+It is stated [in the Mishnah]: "על השביעית" - meaning to say, the seventh of the blessings that he added to them (i.e., the blessings of the Amidah), for it said already that one adds only six blessings, but he adds an additional [blessing] at [the blessing of] “who redeems Israel, and concludes it [with the words]: “He who answered Abraham on Mount Moriah,” etc., but since he counted [the blessing] “who redeems Israel” as one on account of the additional [blessings] that he added to it, and called it the first [of them], it became seven blessings, “He who redeems Israel” which is included within the Eighteen Benedictions (though there are really nineteen blessings on weekdays) and the six that he added (see Tractate Taanit 16b).
+
+Mishnah 5
+
+Meaning to say the Eastern Gate of the Temple Mount and the Eastern Gate of the [Temple] court. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+It was already explained at the end of [Tractate] Sukkah that the divisions of duty of the Kohanim were twenty-four [in number], each division of duty serves a week according to the order. And in each division of duty are subsections/priest’s division that serve in the same division of duty in turn. And that which it (i.e., the Mishnah) states: "אנשי בית אב", meaning to say that family that works on that day, we are lenient with it in regard to the fast because of the Service in the Temple in order that their bodies are not weakened. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+The prohibition of drinking on the "אנשי משמר"/the men of the division of duty during the day is constant and the reason is lest the Service becomes weighty on the men of the subsections/priest’s division and the men of the priest’s division will come and help them. And on men of the "אנשי בית אב" /subsection/priest’s division all the time that they are clearing the altar [of ashes], because they are busy with the Divine Service (see Tractate Taanit 17a), and you already know that the Torah forbade engaging in any matter from the matters of the Temple while drunk, as it states (Leviticus 10:9): “Drink no wine or other intoxicant, [you or you sons, when you enter the Tent of Meeting, that you may not die].” But the post (i.e., a corresponding division in the country towns, answering to the divisions of the Kohanim and Levites), which is from the Israelites, and its matter will be explained at the end of this Tractate. And the reason that cutting the hair is prohibited on the men of the Divisions of Duty and the men of the post [in the country towns] all the time of their duty in order that they would not enter to their work when they are repulsive, like the reason of its prohibition during the Intermediate Days of the Festival (see Tractate Moed Katan 14a).
+
+Mishnah 8
+
+They had a scroll with them, which was called, "מגלת תענית" and it was mentioned in it certain days during certain months that God did for them miracles, and cancelled from them religious persecution, and therefore, they would honor those days, from them days that were mentioned in that Scroll where it was prohibited to offer eulogies, and from them that are mentioned in it is prohibited to fast, and they already cancelled all of them, but eulogies and fasting are not prohibited on those days themselves, all the more so on the days before them and after them, and it states regarding them [in the Mishnah] that the Scroll of Fasting has been cancelled (see Tractate Rosh Hashanah 18b) except for Purim and Hanukkah in which eulogies and fasting are prohibited but before and after them, it is permitted.
+
+Mishnah 9
+
+להפקיע את השערים (to raise prices arbitrarily/unsettle the market) – The market will be unsettled, and the prices will rise, because the sellers (i.e., the shopkeepers that engage in business transactions) would say, were it not for the great need for rain, we would not decree a fast close to the Sabbath. But the Halakha is not according to Rabbi Yossi (see The Laws of Fasts, Chapter 3, Halakha 3)
+
+Mishnah 10
+
+אם התחילו אין מפסיקים – It (Rabban Gamaliel) wishes to state that if they began observe one fast, they don’t stop the fasting but rather they fast on that Rosh Hodesh or except for it (see The Laws of Fasting, Chapter 1, Halakha 7). And what Rabbi Meir stated: "מודה היה שאין משלימין", he means to say that they fast part of the day and eat at its conclusion, and similarly, the Ninth of Av that occurs on Friday, they fast part of the day and eat at is end because of the honor of the Sabbath (note: This cannot happen today, given the way the Jewish calendar has been fixed since the days of Hillel II in the fourth century CE). But the Halakha is not according to Rabbi Meir, but if they began to fast, they complete the fast. But the Ninth of Av that occurs on Friday, they fast ab initio and complete it, but Tisha B’Av does not occur on Friday unless they made it based upon the sighting [of the New Moon] and not according to the calculations of the intercalation that we have in our hands today.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מפולת – this is that the strong walls would fall without a revealed reason (see Tractate Taanit 20b). But the Halakha is not according to Rabbi Akiba in all [of this Mishnah].
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+חיה רעה (wild beasts) – that the beasts cause fear in the settlement areas, and with the condition that they will cause fear during the daytime. And similarly, if it pursued two people, it is abandoned and we sound the Shofar over it (see Tractate Taanit 22a – and in a field near a lake and so also it is found in the Lasts of Fasts, Chapter 2, Halakha 7).
+And it is stated [in the Mishnah]: "על החרב" – even if the arm did not intend to fight them, but rather to right against a different nation, but they passed upon us only, this is a calamity and we sound the Shofar upon it (see Tractate Taanit 22a) and from the promises that God made to us (Leviticus 26:6): “and no sword shall cross your land.” And it is stated [in the Mishnah]: "כמלוא תנור", meaning to say, a place in the field that its measure is like an oven’s mouth, and such is what it says (see Tractate Taanit 22b): "כמלוא פי תנור"/an oven’s mouth’s extent (i.e., that there was a wind that spoiled a quantity of grain sufficient to make loaves of bread to fill the front opening of a baking oven). And we have already stated that if the wild animals that damage during the day in the settlement, we sound the Shofar.
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+Rabbi Yossi states that they would not sound the Shofar on Shabbat other than in order to gather the people to help that province, but it is prohibited to pray to God and to fa st, but the Halakha is not according to Rabbi Yossi who prohibited the summoning/warning upon them on the Sabbath, but they cry out and fast upon them with out the sounding of the Shofar. But not according to Rabbi Shimon the Temani who states that they sound the Shofar on the matter, but the law among us is that we don’t sound the Shofar on this matter at all (see Tractate Taanit 22b), but rather fast upon it alone, and only those upon whom the matter occurred fast and sound the Shofar as we will explain.
+
+Mishnah 8
+
+עג עוגה– he made a circle.
+ואבן טועים – a large [or high] stone was in Jerusalem, announcing upon it that whomever found a lost object until those who lost it were informed and it was returned to them (see Tractate Bava Metzia 28b), and therefore it was called, “the place where lost and found things were deposited and claimed”/אבן טועים. and he wanted when it stated [in the Mishnah] "נמחת": /blotted out, covered over, that the water had covered it over. And the end of the episode is that they would pray on its removal and it would be removed and blotted over, on this, Shimon ben Shetach, (would pray and confess his sins and immediately, the rain would be removed and this matter was difficult for Shimon ben Shetach) as you see, and this is what he wished to teach from this matter. And the explanation [of the word] "מתחטא" is would wallow and be imperious.
+
+Mishnah 9
+
+הלל הגדול- this is from (Psalms 136:1): “Praise the LORD; for He is good, His steadfast love is eternal” until "By the rivers of Babylon” (Psalm 137 – though the notes list Psalm 138). And the reason that they didn’t recite the Large Hallel until they ate and drank is because the general principle among us is that we don’t recite the large Hallel other than with a satiated soul and a full stomach (see Tractate Taanit 26a). And the Halakha is according to Rabbi Eliezer.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+The subject of this Mishnah is regarding the three periods [in the year] that Kohanim lift up their hands [in blessing the people] in each service, and there of those four times during the day (see Tractate Taanit 26b), and it is on Yom Kippur and some of the lay posts, as will be explained. Because there are isn’t the Musaf prayer on fast days, but in the lay posts they would recite an additional prayer on each day, and it also was called Musaf, and this general rule was remembered . And all of this is the opinion of Rabbi Meir. But Rabbi Yossi states that there is the raising of palms [of the priests] at Shaharit/the Morning Service, at Musaf/the Additional Service, and at Neilah/the Concluding Service. But the Kohanim do not raise their hands at Minha/the Afternoon Service, and the reason for their dispute is because with us is the general rule that an inebriated Kohen should not raise his palms and bless [the people], for [God] surely states, may His name be exalted, (Deuteronomy 10:8): “to stand in attendance upon the LORD, and to bless His name,” in the same manner that Divine Service is prohibited to someone who is drunk, as will be explained in Scripture (see Leviticus 10:9), so also, he should not bless when he is drunk. And everyone agrees that on the other days except from these three periods, they do not raise their hands at Minha/the Afternoon Service, because it is a time that is known for drunkenness/inebriation, and most people then are drunk and we are concerned lest he raise his hands [in blessing the people] when he is drunk. And it will be explained to you that it is forbidden for the men of the post (i.e., division of popular representatives deputed to accompany the daily services in the Temple with prayers; also, a corresponding division in the country towns, answering to the divisions of priests and Levites) to eat on during the day on four days of the week. Rabbi Meir states that on these three periods when the fear/suspicion of drunkenness is removed from them, the Kohanim would raise their hands [to bless the people] at each service. But Rabbi Yossi says that the Minha/Afternoon Service that we recite every day, we make a decree, lest if we permit them the raising of the palms [in blessing the people] at the Minha/Afternoon Service during these periods, they will act likely in the rest of the days [of the year] when there is the suspicion/fear of drunkenness. But the Concluding Prayer/Neilah which is not [recited] other than on the days when they don’t have inebriation, they raise their palms and we don’t make a decree. And the Halakha is according to Rabbi Yossi. And that which we permit today for Kohanim to raise their hands [in blessing the people] at the Minha/Afternoon Service because we recite the Minha/Afternoon Service late, it is really like the Neilah/Concluding Prayer (see Tractate Taanit 26b and also the Laws of Raising the Palms, Chapter 14, Halakha 32).
+
+Mishnah 2
+
+And here will be explained to you from this language that the word "משמר" includes the priests of the division of duty of priests and Levites and the [Israelite] men of that post (i.e., corresponding to every guard was a post of priests, Levities and Israelites stationed in Jerusalem), and these men of the post are the representatives of all of Israel and it was their intention and their purpose was the engagement in the Divine Service and prayer and they are not engaged in their own matters, and that their minds and their thoughts are on the sacrifices, and when the time arrives for the post, everyone who was part of them from the men of that post who are close to Jerusalem will go up to Jerusalem and he will be found in the Temple at the time of the offering of the sacrifice with the Kohanim and Levities that are in that division of duty, but whomever was distant from Jerusalem gather in the synagogues in their cities and pray and read [from the Torah] like it says [in the Mishnah], and they will be engaged om the Divine Service that entire week which is their division of duty in prayer and fasting as will be explained. And they read the Creation story, for the fulfillment/completion of the reality is the Divine Service, but the Divine Service among us is nothing other than the sacrifices (see Maimonides’ commentary on Tractate Avot, Chapter 1, Mishnah 2 and Tractate Yoma, Chapter 5, Mishnah 1), and such it is said (see Tractate Taanit 27b and Tractate Megillah 31b) that were it not for the sacrifices, the heaven and dearth would not have been established. And the men of the non-priestly watch/ post/מעמד would fast four days during the week from Monday until Thursday, but they do not fast on Fridays (i.e., the eve of the Sabbath) because of the honor of the Sabbath. And also not on Sundays in order that they don’t depart from the rest of the Sabbath and its joy to engage in fasting and become weakened.
+
+Mishnah 3
+
+They would read from the Torah scroll at Shaharit/the Morning Service and at the Musaf/Additional Service, meaning to say, at their additional services which is their Musaf, but at Minha/the Afternoon Service, they would read by heart.
+And it is stated in the Mishnah: "נכנסין"/they assembled – meaning to say, to the synagogue. And the knowledge of which portion they would read, whether by one person and which [portion’ would be read by two people and how the order of the Reading is done will be explained in Tractate Megillah (Chapter 4, Mishnah 1).
+
+Mishnah 4
+
+יום שיש בו הלל – without [the recitation of Musaf], are the days of Hanukkah, because they (i.e., the celebration of Hanukkah) were from the words of the Soferim who made them as stringent measures for the protection of the Law and they nullified the non-priestly watch of the Morning Service (see Tractate Taanit 28a). ויום שיש בו קרבן מוסף /on a day when there is a Musaf sacrifice, they would suspend/make inoperable the non-priestly watch from the Musaf service, meaning from their Musaf prayer, and from other prayer other than/besides the Musaf prayer, and what was stated above that the men of the non-priestly watch/post recite the [Torah readings] for the Musaf [sacrifice] , that implies that there is a non-priestly watch for Musaf, we have already explained that this matter is the additional and special prayers for the non-priestly watch, because the men of the non-priestly watch would recite an additional prayer on every day and it is called Musaf, but on a day when there is the obligation of the Musaf prayer for the entire world, they don’t recite an additional prayer nor at the Afternoon Prayer, and they don’t read [from the Torah] other than in the Morning Service and at the Concluding Service/Neilah. And from this Halakha, it will be explained to you that the men of the non-priestly watch would recite the Neilah/Concluding Service prayer on each day. And the Halakha is according to Ben Azzai.
+
+Mishnah 5
+
+You already knew that the first of Tevet is within the [eight] days of Hanukkah and therefore, it ibecomes a day [for the recitation] of Hallel, not because it is Rosh Hodesh/the New Moon, because the Hallel of Rosh Hodesh is not obligatory, neither for an individual nor for the community, but rather it is a custom for the community to recite it with omissions (i.e., without reciting Psalms 115:1-11 and 116:1-11), and an individual should not begin [to recite it] but if he began, he should complete it (see Tractate Taanit 28b and the Mishneh Torah, Laws of Megillah and Hanukkah, Chapter 3, Halakha 7), for if Rosh Hodesh were a day [for the recitation] of Hallel, there would be no non-priestly watch on the first of Nisan. And this basis is the sacrifice of the wood that these families who are appointed, they arranged among themselves according to turn for the bringing of wood to the fire of the pile of wood on the altar in the Temple on these known times. And on the day that their turn occurred, they make freewill sacrifices, and this is the sacrifice of wood which is mentioned in Ezra (actually, Nehemiah 10:35 – as Ezra is known as “Second Ezra – which is implied in Tractate Bava Batra 14b and see also Tractate Megillah, Chapter 2, Mishnah 4).
+
+Mishnah 6
+
+This law has two conditions. The first is that the meal that he stops eating with, the second is that this meal shold be after midday, but if he at prior to noon, even if it was his intention to conclude eating with it, or after noon, and his intention is to eat more a second time, it is permitted for him to eat meat and to drink wine (see Tractate Taanit 30a), and that which Rabban Shimon ben Gamaliel said [in the Mishnah]: "ישנה" /that he should make some variation, meaning to say, he should vary his routine/custom to exclude [eating],meaning, that he should lessen the overeating and drinking. But the Halakha is not according to Rabbi Yehuda.
+And it is stated [in the Mishnah]: "בחמישי מותרין" , which are the words of Rabban Shimon ben Gamaliel who states that all that week it is prohibited and even after the fast [of Tisha B’Av], but it is not the Halakha. But from what you need to know that all of the commandments that are practiced in mourning are practiced on Tisha B’Av, and it will be explained to you in the laws of Mourning in their place (see Tractate Moed Katan, Chapter 3). And the law of its fast is like the law of the fast of Yom Kippur, meaning to say, that one is prohibited in washing and in anointing and in sexual intercourse and in the wearing of leather shoes and we add from the weekday upon the holy (see Tractate Pesahim 54b and the Laws of Fasts, Chapter 5, Halakha 7 where he rules that at its twilight, it is forbidden, but he doesn’t mentioned any addition). And the performance of work on it is very reprehensible (see Tractate Taanit 30b).
+
+Mishnah 7
+
+All of the garments require ritual immersion because of the mixtures/combinations, for there is no doubt that there are among them that are not ritually pure, and so also with men that are not ritually pure. And the beauties among them would say: “Lift up your eyes and see what you are choosing for yourself,” for a wife is not for anything but beauty. But those who are of distinguished birth among them, if they lack repulsiveness, they say: “Do not set your eyes on beauty, but rather set your eye on family for a woman is not for anything other than children (see Tractate Taanit 31a). And they (i.e., the Sages of the Mishnah) chose the fifteen day of Av because on it the plague stopped from those who died in the wilderness in the last of the forty, years, because the death increased among them all of nine [days] of [the month of] Av but in the last year it stopped, and there remained those who look forward until the middle of the month and then their hearts are confident and they understood that already, came the will and the anger was completed and removed from them. Therefore, they made this [day] from then on as a day of happiness/joy (see the Petitkhta of Eikha Rabbati 33).
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+Rambam on Mishnah Taanit
+רמב"ם משנה תענית
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Taanit
+This file contains merged sections from the following text versions:
+-Translation by Rabbi Robert Alpert, 2023
+-https://www.sefaria.org/texts
+
+Rambam on Mishnah Taanit
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+Already preceding you at the conclusion of the second of [Tractate] Sukkah, that the falling of rain during Sukkot is not desirable (i.e., it is deemed the sign of a curse). And the Halakha is according to Rabbi Yehoshua.
+
+Mishnah 2
+
+סמוך לגשמים – it is the Musaf Pray of the last day of The Festival (i.e., Shemini Atzeret) as Rabbi Yehuda explained.
+ויום טוב הראשון של פסח, הראשון – And the person who is praying/leading the Morning service recites, “Causes the rain to fall”; והאחרון – and the one who recites the Musaf does not mention rain, but rather states, “who causes dew to fall.” And at this time, when we make the Festival a two day holiday because of the custom, he states “who causes the rain to fall” in the Musaf [prayer] of the first last day, and he continues as such on the second day (i.e., Simhat Torah) and beyond. And the Halakha is according to Rabbi Yehuda.
+
+Mishnah 3
+
+This one who hears that he heard here in the name of Rabbi Yehuda: "עד שיעבור הפסח" is not the same person who heard in his name what was mentioned above (see Tractate Taanit 4b), and we have already said in a teaching that preceded above that the Halakha is according to Rabbi Yehudah. But the Halakha is according to Rabban Gamaliel (see Tractate Taanit 6a). And all of this is in the Land of Israel and anything that is similar to it, and similarly, all of what will be stated further with regard to the times of the fasts, it is not other than in the Land of Israel and every place whose atmosphere is close to its (i.e., the Land of Israel’s), but I n the rest of the lands, surely the question will be at the appropriate time for rain in that location, and for surely that specific time is like those which is the seventh of [the month of] Mar Heshvan, and if the rains were delayed after that specific time because of the relationship of these times that are mentioned here, surely these [people] fast like is mentioned here, because there are lands where the time of the rains doesn’t begin other than in Nisan, and there are lands that in [the month of] Mar Heshvan, it is summer (i.e., in the summer hemisphere), and the rains there are not a blessing but rather destroy and devastate, and how can people from that place request rains in [the month of] Mar Heshvan, is this not falsehood? And this is correct and clear (see Jerusalem Talmud Tractate Taanit, Chapter 1, Mishnah 1 and in the Babylonian Talmud of Tractate Taanit 14b like the people who dwell in Nineveh. See also Maimonides’ the Laws of Fasts, Chapter 3, Halakha 10).
+
+Mishnah 4
+
+יחידים – these are the Sages (see Tractate Taanit 10a). And these fast days are Monday, Thursday and Monday.
+
+Mishnah 5
+
+Every place where it (i.e., the Mishnah) states, "אוכלין משחשכה", it is permitted to eat until the crack of dawn, but if he slept, it is prohibited for him to eat nor drink after sleeping at all in whatever the fast will be (see Tractate Taanit 12a and see the Jerusalem Talmud Tractate Taanit, Chapter 1, the end of Mishnah 4, and the language of our teacher is exact in The laws of Fasts, Chapter 1, Halakha 8).
+
+Mishnah 6
+
+These seven fasts complete thirteen fasts on the community, because they have already fasted six [days]."ומטין עם חשכה" - that they open slightly the doors of the stores with sunset (see Tractate Taanit 14b) and he doesn’t remove merchandise that is in the stores and arrange them.
+
+Mishnah 7
+
+נזופים – rebuked. It is the Aramaic translation of (Genesis 37:10): “his father berated him,” – that his father berated him (in Aramaic).
+ובנין ונטיעה – that are prohibited on these fasts, for it is a building of joy and a planting of joy, as for example, the basins and paintings that the rich make in their buildings and the planting of fragrant trees and the gardens that kings make. But a building for a dwelling and planting to eat of its fruits and to be supported from it are not prohibited and we don’t prevent this at all (see Tractate Taanit 14b and in Maimonides’ Mishneh Torah in the Laws of Fasts, Chapter 3, Halakha 8). And the rains [which fall] after Nisan are a "סימן קללה" until this time and in the Land of Israel or in everything similar to it as we have explained above.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+This arrangement (i.e., bringing to the Ark to the open spaces of the town and placing upon it putting wood ashes upon it, etc.) is not operative other than in the seven last fasts.
+
+Mishnah 2
+
+ביתו ריקן – it (i.e., the Mishnah) wants to state that it is empty of food and empty from sin (see Tractate Taanit 16b). But the first condition for a person that they appoint [to be the leader of prayer] is that he is accustomed to be the emissary of the congregation (i.e., prayer leader/Cantor) and to speak before the community, and afterwards his seniority and the pleasantness of his voice, when is this said? With regard to each emissary of the congregation; it (i.e., the Mishnah) adds upon him here that he will have children and that his house was empty [of means] (i.e., that he is poor), and certainly also that he did not have a bad reputation throughout his youth in order that the heart of the entire congregation would turn to him and that everyone will receive his words favorably. And these six blessings are recited [the blessing], “who redeems Israel” but before [the blessing] “who heals.”
+
+Mishnah 3
+
+The prayers of Remembrance/Zikhronot and the Shofarot/Sounding of the Shofar are like that which was explained in [Tractate] Rosh Hashanah (regarding the special prayers added to the Musaf service) meaning to say, that he should not recite an individual [prayer of] Remembrance nor a Remembrance of Retribution (see Tractate Taanit, Chapter 4, Mishnah 7). But the Halakha is not according to Rabbi Yehuda (see also The Laws of Fasts, Chapter 4, Halakha 5).
+
+Mishnah 4
+
+It is stated [in the Mishnah]: "על השביעית" - meaning to say, the seventh of the blessings that he added to them (i.e., the blessings of the Amidah), for it said already that one adds only six blessings, but he adds an additional [blessing] at [the blessing of] “who redeems Israel, and concludes it [with the words]: “He who answered Abraham on Mount Moriah,” etc., but since he counted [the blessing] “who redeems Israel” as one on account of the additional [blessings] that he added to it, and called it the first [of them], it became seven blessings, “He who redeems Israel” which is included within the Eighteen Benedictions (though there are really nineteen blessings on weekdays) and the six that he added (see Tractate Taanit 16b).
+
+Mishnah 5
+
+Meaning to say the Eastern Gate of the Temple Mount and the Eastern Gate of the [Temple] court. And the Halakha is according to the Sages.
+
+Mishnah 6
+
+It was already explained at the end of [Tractate] Sukkah that the divisions of duty of the Kohanim were twenty-four [in number], each division of duty serves a week according to the order. And in each division of duty are subsections/priest’s division that serve in the same division of duty in turn. And that which it (i.e., the Mishnah) states: "אנשי בית אב", meaning to say that family that works on that day, we are lenient with it in regard to the fast because of the Service in the Temple in order that their bodies are not weakened. And the Halakha is according to the Sages.
+
+Mishnah 7
+
+The prohibition of drinking on the "אנשי משמר"/the men of the division of duty during the day is constant and the reason is lest the Service becomes weighty on the men of the subsections/priest’s division and the men of the priest’s division will come and help them. And on men of the "אנשי בית אב" /subsection/priest’s division all the time that they are clearing the altar [of ashes], because they are busy with the Divine Service (see Tractate Taanit 17a), and you already know that the Torah forbade engaging in any matter from the matters of the Temple while drunk, as it states (Leviticus 10:9): “Drink no wine or other intoxicant, [you or you sons, when you enter the Tent of Meeting, that you may not die].” But the post (i.e., a corresponding division in the country towns, answering to the divisions of the Kohanim and Levites), which is from the Israelites, and its matter will be explained at the end of this Tractate. And the reason that cutting the hair is prohibited on the men of the Divisions of Duty and the men of the post [in the country towns] all the time of their duty in order that they would not enter to their work when they are repulsive, like the reason of its prohibition during the Intermediate Days of the Festival (see Tractate Moed Katan 14a).
+
+Mishnah 8
+
+They had a scroll with them, which was called, "מגלת תענית" and it was mentioned in it certain days during certain months that God did for them miracles, and cancelled from them religious persecution, and therefore, they would honor those days, from them days that were mentioned in that Scroll where it was prohibited to offer eulogies, and from them that are mentioned in it is prohibited to fast, and they already cancelled all of them, but eulogies and fasting are not prohibited on those days themselves, all the more so on the days before them and after them, and it states regarding them [in the Mishnah] that the Scroll of Fasting has been cancelled (see Tractate Rosh Hashanah 18b) except for Purim and Hanukkah in which eulogies and fasting are prohibited but before and after them, it is permitted.
+
+Mishnah 9
+
+להפקיע את השערים (to raise prices arbitrarily/unsettle the market) – The market will be unsettled, and the prices will rise, because the sellers (i.e., the shopkeepers that engage in business transactions) would say, were it not for the great need for rain, we would not decree a fast close to the Sabbath. But the Halakha is not according to Rabbi Yossi (see The Laws of Fasts, Chapter 3, Halakha 3)
+
+Mishnah 10
+
+אם התחילו אין מפסיקים – It (Rabban Gamaliel) wishes to state that if they began observe one fast, they don’t stop the fasting but rather they fast on that Rosh Hodesh or except for it (see The Laws of Fasting, Chapter 1, Halakha 7). And what Rabbi Meir stated: "מודה היה שאין משלימין", he means to say that they fast part of the day and eat at its conclusion, and similarly, the Ninth of Av that occurs on Friday, they fast part of the day and eat at is end because of the honor of the Sabbath (note: This cannot happen today, given the way the Jewish calendar has been fixed since the days of Hillel II in the fourth century CE). But the Halakha is not according to Rabbi Meir, but if they began to fast, they complete the fast. But the Ninth of Av that occurs on Friday, they fast ab initio and complete it, but Tisha B’Av does not occur on Friday unless they made it based upon the sighting [of the New Moon] and not according to the calculations of the intercalation that we have in our hands today.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מפולת – this is that the strong walls would fall without a revealed reason (see Tractate Taanit 20b). But the Halakha is not according to Rabbi Akiba in all [of this Mishnah].
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+חיה רעה (wild beasts) – that the beasts cause fear in the settlement areas, and with the condition that they will cause fear during the daytime. And similarly, if it pursued two people, it is abandoned and we sound the Shofar over it (see Tractate Taanit 22a – and in a field near a lake and so also it is found in the Lasts of Fasts, Chapter 2, Halakha 7).
+And it is stated [in the Mishnah]: "על החרב" – even if the arm did not intend to fight them, but rather to right against a different nation, but they passed upon us only, this is a calamity and we sound the Shofar upon it (see Tractate Taanit 22a) and from the promises that God made to us (Leviticus 26:6): “and no sword shall cross your land.” And it is stated [in the Mishnah]: "כמלוא תנור", meaning to say, a place in the field that its measure is like an oven’s mouth, and such is what it says (see Tractate Taanit 22b): "כמלוא פי תנור"/an oven’s mouth’s extent (i.e., that there was a wind that spoiled a quantity of grain sufficient to make loaves of bread to fill the front opening of a baking oven). And we have already stated that if the wild animals that damage during the day in the settlement, we sound the Shofar.
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+Rabbi Yossi states that they would not sound the Shofar on Shabbat other than in order to gather the people to help that province, but it is prohibited to pray to God and to fa st, but the Halakha is not according to Rabbi Yossi who prohibited the summoning/warning upon them on the Sabbath, but they cry out and fast upon them with out the sounding of the Shofar. But not according to Rabbi Shimon the Temani who states that they sound the Shofar on the matter, but the law among us is that we don’t sound the Shofar on this matter at all (see Tractate Taanit 22b), but rather fast upon it alone, and only those upon whom the matter occurred fast and sound the Shofar as we will explain.
+
+Mishnah 8
+
+עג עוגה– he made a circle.
+ואבן טועים – a large [or high] stone was in Jerusalem, announcing upon it that whomever found a lost object until those who lost it were informed and it was returned to them (see Tractate Bava Metzia 28b), and therefore it was called, “the place where lost and found things were deposited and claimed”/אבן טועים. and he wanted when it stated [in the Mishnah] "נמחת": /blotted out, covered over, that the water had covered it over. And the end of the episode is that they would pray on its removal and it would be removed and blotted over, on this, Shimon ben Shetach, (would pray and confess his sins and immediately, the rain would be removed and this matter was difficult for Shimon ben Shetach) as you see, and this is what he wished to teach from this matter. And the explanation [of the word] "מתחטא" is would wallow and be imperious.
+
+Mishnah 9
+
+הלל הגדול- this is from (Psalms 136:1): “Praise the LORD; for He is good, His steadfast love is eternal” until "By the rivers of Babylon” (Psalm 137 – though the notes list Psalm 138). And the reason that they didn’t recite the Large Hallel until they ate and drank is because the general principle among us is that we don’t recite the large Hallel other than with a satiated soul and a full stomach (see Tractate Taanit 26a). And the Halakha is according to Rabbi Eliezer.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+The subject of this Mishnah is regarding the three periods [in the year] that Kohanim lift up their hands [in blessing the people] in each service, and there of those four times during the day (see Tractate Taanit 26b), and it is on Yom Kippur and some of the lay posts, as will be explained. Because there are isn’t the Musaf prayer on fast days, but in the lay posts they would recite an additional prayer on each day, and it also was called Musaf, and this general rule was remembered . And all of this is the opinion of Rabbi Meir. But Rabbi Yossi states that there is the raising of palms [of the priests] at Shaharit/the Morning Service, at Musaf/the Additional Service, and at Neilah/the Concluding Service. But the Kohanim do not raise their hands at Minha/the Afternoon Service, and the reason for their dispute is because with us is the general rule that an inebriated Kohen should not raise his palms and bless [the people], for [God] surely states, may His name be exalted, (Deuteronomy 10:8): “to stand in attendance upon the LORD, and to bless His name,” in the same manner that Divine Service is prohibited to someone who is drunk, as will be explained in Scripture (see Leviticus 10:9), so also, he should not bless when he is drunk. And everyone agrees that on the other days except from these three periods, they do not raise their hands at Minha/the Afternoon Service, because it is a time that is known for drunkenness/inebriation, and most people then are drunk and we are concerned lest he raise his hands [in blessing the people] when he is drunk. And it will be explained to you that it is forbidden for the men of the post (i.e., division of popular representatives deputed to accompany the daily services in the Temple with prayers; also, a corresponding division in the country towns, answering to the divisions of priests and Levites) to eat on during the day on four days of the week. Rabbi Meir states that on these three periods when the fear/suspicion of drunkenness is removed from them, the Kohanim would raise their hands [to bless the people] at each service. But Rabbi Yossi says that the Minha/Afternoon Service that we recite every day, we make a decree, lest if we permit them the raising of the palms [in blessing the people] at the Minha/Afternoon Service during these periods, they will act likely in the rest of the days [of the year] when there is the suspicion/fear of drunkenness. But the Concluding Prayer/Neilah which is not [recited] other than on the days when they don’t have inebriation, they raise their palms and we don’t make a decree. And the Halakha is according to Rabbi Yossi. And that which we permit today for Kohanim to raise their hands [in blessing the people] at the Minha/Afternoon Service because we recite the Minha/Afternoon Service late, it is really like the Neilah/Concluding Prayer (see Tractate Taanit 26b and also the Laws of Raising the Palms, Chapter 14, Halakha 32).
+
+Mishnah 2
+
+And here will be explained to you from this language that the word "משמר" includes the priests of the division of duty of priests and Levites and the [Israelite] men of that post (i.e., corresponding to every guard was a post of priests, Levities and Israelites stationed in Jerusalem), and these men of the post are the representatives of all of Israel and it was their intention and their purpose was the engagement in the Divine Service and prayer and they are not engaged in their own matters, and that their minds and their thoughts are on the sacrifices, and when the time arrives for the post, everyone who was part of them from the men of that post who are close to Jerusalem will go up to Jerusalem and he will be found in the Temple at the time of the offering of the sacrifice with the Kohanim and Levities that are in that division of duty, but whomever was distant from Jerusalem gather in the synagogues in their cities and pray and read [from the Torah] like it says [in the Mishnah], and they will be engaged om the Divine Service that entire week which is their division of duty in prayer and fasting as will be explained. And they read the Creation story, for the fulfillment/completion of the reality is the Divine Service, but the Divine Service among us is nothing other than the sacrifices (see Maimonides’ commentary on Tractate Avot, Chapter 1, Mishnah 2 and Tractate Yoma, Chapter 5, Mishnah 1), and such it is said (see Tractate Taanit 27b and Tractate Megillah 31b) that were it not for the sacrifices, the heaven and dearth would not have been established. And the men of the non-priestly watch/ post/מעמד would fast four days during the week from Monday until Thursday, but they do not fast on Fridays (i.e., the eve of the Sabbath) because of the honor of the Sabbath. And also not on Sundays in order that they don’t depart from the rest of the Sabbath and its joy to engage in fasting and become weakened.
+
+Mishnah 3
+
+They would read from the Torah scroll at Shaharit/the Morning Service and at the Musaf/Additional Service, meaning to say, at their additional services which is their Musaf, but at Minha/the Afternoon Service, they would read by heart.
+And it is stated in the Mishnah: "נכנסין"/they assembled – meaning to say, to the synagogue. And the knowledge of which portion they would read, whether by one person and which [portion’ would be read by two people and how the order of the Reading is done will be explained in Tractate Megillah (Chapter 4, Mishnah 1).
+
+Mishnah 4
+
+יום שיש בו הלל – without [the recitation of Musaf], are the days of Hanukkah, because they (i.e., the celebration of Hanukkah) were from the words of the Soferim who made them as stringent measures for the protection of the Law and they nullified the non-priestly watch of the Morning Service (see Tractate Taanit 28a). ויום שיש בו קרבן מוסף /on a day when there is a Musaf sacrifice, they would suspend/make inoperable the non-priestly watch from the Musaf service, meaning from their Musaf prayer, and from other prayer other than/besides the Musaf prayer, and what was stated above that the men of the non-priestly watch/post recite the [Torah readings] for the Musaf [sacrifice] , that implies that there is a non-priestly watch for Musaf, we have already explained that this matter is the additional and special prayers for the non-priestly watch, because the men of the non-priestly watch would recite an additional prayer on every day and it is called Musaf, but on a day when there is the obligation of the Musaf prayer for the entire world, they don’t recite an additional prayer nor at the Afternoon Prayer, and they don’t read [from the Torah] other than in the Morning Service and at the Concluding Service/Neilah. And from this Halakha, it will be explained to you that the men of the non-priestly watch would recite the Neilah/Concluding Service prayer on each day. And the Halakha is according to Ben Azzai.
+
+Mishnah 5
+
+You already knew that the first of Tevet is within the [eight] days of Hanukkah and therefore, it ibecomes a day [for the recitation] of Hallel, not because it is Rosh Hodesh/the New Moon, because the Hallel of Rosh Hodesh is not obligatory, neither for an individual nor for the community, but rather it is a custom for the community to recite it with omissions (i.e., without reciting Psalms 115:1-11 and 116:1-11), and an individual should not begin [to recite it] but if he began, he should complete it (see Tractate Taanit 28b and the Mishneh Torah, Laws of Megillah and Hanukkah, Chapter 3, Halakha 7), for if Rosh Hodesh were a day [for the recitation] of Hallel, there would be no non-priestly watch on the first of Nisan. And this basis is the sacrifice of the wood that these families who are appointed, they arranged among themselves according to turn for the bringing of wood to the fire of the pile of wood on the altar in the Temple on these known times. And on the day that their turn occurred, they make freewill sacrifices, and this is the sacrifice of wood which is mentioned in Ezra (actually, Nehemiah 10:35 – as Ezra is known as “Second Ezra – which is implied in Tractate Bava Batra 14b and see also Tractate Megillah, Chapter 2, Mishnah 4).
+
+Mishnah 6
+
+This law has two conditions. The first is that the meal that he stops eating with, the second is that this meal shold be after midday, but if he at prior to noon, even if it was his intention to conclude eating with it, or after noon, and his intention is to eat more a second time, it is permitted for him to eat meat and to drink wine (see Tractate Taanit 30a), and that which Rabban Shimon ben Gamaliel said [in the Mishnah]: "ישנה" /that he should make some variation, meaning to say, he should vary his routine/custom to exclude [eating],meaning, that he should lessen the overeating and drinking. But the Halakha is not according to Rabbi Yehuda.
+And it is stated [in the Mishnah]: "בחמישי מותרין" , which are the words of Rabban Shimon ben Gamaliel who states that all that week it is prohibited and even after the fast [of Tisha B’Av], but it is not the Halakha. But from what you need to know that all of the commandments that are practiced in mourning are practiced on Tisha B’Av, and it will be explained to you in the laws of Mourning in their place (see Tractate Moed Katan, Chapter 3). And the law of its fast is like the law of the fast of Yom Kippur, meaning to say, that one is prohibited in washing and in anointing and in sexual intercourse and in the wearing of leather shoes and we add from the weekday upon the holy (see Tractate Pesahim 54b and the Laws of Fasts, Chapter 5, Halakha 7 where he rules that at its twilight, it is forbidden, but he doesn’t mentioned any addition). And the performance of work on it is very reprehensible (see Tractate Taanit 30b).
+
+Mishnah 7
+
+All of the garments require ritual immersion because of the mixtures/combinations, for there is no doubt that there are among them that are not ritually pure, and so also with men that are not ritually pure. And the beauties among them would say: “Lift up your eyes and see what you are choosing for yourself,” for a wife is not for anything but beauty. But those who are of distinguished birth among them, if they lack repulsiveness, they say: “Do not set your eyes on beauty, but rather set your eye on family for a woman is not for anything other than children (see Tractate Taanit 31a). And they (i.e., the Sages of the Mishnah) chose the fifteen day of Av because on it the plague stopped from those who died in the wilderness in the last of the forty, years, because the death increased among them all of nine [days] of [the month of] Av but in the last year it stopped, and there remained those who look forward until the middle of the month and then their hearts are confident and they understood that already, came the will and the anger was completed and removed from them. Therefore, they made this [day] from then on as a day of happiness/joy (see the Petitkhta of Eikha Rabbati 33).
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Taanit/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Taanit/Hebrew/Vilna Edition.txt
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@@ -0,0 +1,165 @@
+Rambam on Mishnah Taanit
+רמב"ם משנה תענית
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה תענית
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מאימתי מזכירין גבורות גשמים רבי אליעזר אומר מיום טוב הראשון כו':</b><br>כבר קדם לך בסוף הפרק השני מסוכה כי ירידת הגשמים בסוכות אינו סימן ברכה. והלכה כרבי יהושע:
+
+Mishnah 2
+
+<b>אין שואלין את הגשמים אלא סמוך לגשמים כו':</b><br>סמוך לגשמים היא תפלת מוסף של יום טוב האחרון של חג כמו שביאר רבי יהודה 
+<b>וביום טוב הראשון של פסח הראשון</b> והוא המתפלל שחרית אומר מוריד הגשם והאחרון והוא המתפלל תפלת מוסף אינו זוכר גשם אבל אומר מוריד הטל. ובזמן הזה שאנו עושים שני ימים טובים מפני המנהג אומר מוריד הגשם במוסף יום טוב הראשון מן הימים האחרונים של חג רוצה לומר יום שמיני עצרת ויתמיד זה ביום השני ומה שאחריו והלכה כרבי יהודה:
+
+Mishnah 3
+
+<b>עד אימתי שואלין את הגשמים ר' יהודה אומר עד שיעבור כו':</b><br><b>בשלשה במרחשון שואלין את הגשמים כו':</b><br>התנא ששנה בכאן בשם רבי יהודה עד שיעבור הפסח לא היה אותו ששנה על שמו מה שקדם זכרו. וכבר אמרנו במה שקדם מן המשנה הלכה כרבי יהודה והלכה כרבן גמליאל. וכל זה בארץ ישראל ובארצות הדומות לה. וכמו כן כל מה שיגיע לידך מן הדבר בזמני התעניות הוא בארץ ישראל. ומה שהוא קרוב לאוירה. אבל בשאר ארצות השאלה בזמן שהמטר טוב והגון באותו המקום ונתן אותו הזמן כאילו הוא שבעה במרחשון וכשיתעכבו הגשמים לאחר אותו הזמן על אלו הדרכים הנזכרים יתנהגו בתעניות כמו שזכר. כי יש ארצות לא יתחילו בהם הגשמים אלא מניסן. וארצות שיש בהם במרחשון הקיץ והגשמים אינם להם טובים אלא ממיתין ומאבדין והיאך ישאלו אנשי זה המקום גשם במרחשון הלא זה מן השקר והאולת וכל זה דבר אמיתי וגלוי:
+
+Mishnah 4
+
+<b>הגיע שבעה עשר במרחשון ולא ירדו גשמים כו':</b><br>יחידים הם התלמידים חכמים ואלו התעניות שני וחמישי ושני:
+
+Mishnah 5
+
+<b>הגיע ר"ח כסליו ולא ירדו גשמים כו':</b><br>בכל מקום שאומר לך אוכלין משחשיכה מותר לאכול עד שיעלה עמוד השחר אלא אם ישן לפי שאין מותר לאכול ולשתות אחר שישן בשום פנים באי זה תענית שיהיה:
+
+Mishnah 6
+
+<b>עברו אלו ולא נענו ב"ד גוזרין ג' תעניות כו':</b><br>אלו השבע תעניות משלימין שלשה עשר תעניות על הצבור. לפני שכבר התענו ששה: ומטין עם חשיכה פירוש שפותחין קצת דלתי החנויות עם חשיכה ואין מוציאין הסחורות שבחנות ואין עושה מהן שורה:
+
+Mishnah 7
+
+<b>עברו אלו ולא נענו ממעטין במשא ומתן כו':</b><br>נזופין כמו גיעורין תרגם ויגער בו ונזף ביה [בראשית לז]:
+ובנין ונטיעה האסורים באלו התעניות הוא בנין של שמחה ונטיעה של שמחה כמו הפתוחים והציורין כמו שעושין העשירים המאריכים בבנינם ונטיעת הבשמים והפרדסים שעושין המלכים. אבל בנין לדירה ונטיעה הנטועה לפירותי' ולחיות בשבחה אינו אסור ואין מבטלין אותה לעולם. וירידת הגשמים אחר ניסן סימן קללה הוא כשלא ירדו מתחילת השנה עד ניסן ובארץ ישראל או מקום שהוא כמוהו כמו שבארנו במה שקדם:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>סדר תעניות כיצד מוציאין את התיבה לרחובה כו':</b><br>זה הסדר אינו אלא בשבע אחרונות:
+
+Mishnah 2
+
+<b>עמדו בתפלה מורידין לפני התיבה זקן ורגיל כו':</b><br>ביתו ריקן רוצה לומר ריקן ממזונות וריקן מעבירות. והאיש הראוי למנותו קודם לכל אדם הוא מי שהוא רגיל בתפלה ולדבר על ראש הקהל ואח"כ שיהיה זקן ויש לו נעימות קול וזה בכל שליח צבור. ומוסף עליו זה שמדבר בו בזה המקום שיהיה מטופל כלומר בעל בנים וביתו ריקן שלא יצא עליו שם רע בילדותו כדי שיתרצו אליו לבות בני אדם ויקבלו כולם דבריו ברצון. ואלו השש ברכות הם נאמרים אחר גואל ישראל וקודם רופא חולים:
+
+Mishnah 3
+
+<b>אלו הן זכרונות ושופרות אל ה' בצרתה לי כו':</b><br>הזכרונות והשופרות כמו שקדם זכרם בראש השנה (פ"ד הל' ז) ר"ל שלא יאמר זכרון של יחיד ולא זכרון של פורענות והלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>על הראשונה היא אומר מי שענה את אברהם כו':</b><br>אמרו על השביעית רוצה לומר השביעית מן הברכות שהוסיפו עליהם לפי שכבר אמר שש ברכות בלבד הוא מוסיף. והוא כי הוא מוסיף אגואל ישראל תוספות וחותם בה מי שענה את אברהם בהר המוריה וכו' עד גואל ישראל. ולפי שמנה גואל ישראל ברכה אחת מפני התוספת שהוסיף בה וקראה ראשונה היו כולן שבע ברכות גואל ישראל שהיא מכלל שמנה עשרה והשש שהוסיפו:
+
+Mishnah 5
+
+<b>מעשה בימי ר' חלפתא ור' חנניא בן תרדיון כו':</b><br>רוצה לומר שער המזרח של הר הבית ושער המזרח של עזרה והלכה כחכמים:
+
+Mishnah 6
+
+<b>שלש תעניות הראשונות אנשי משמר מתענין כו':</b><br>כבר קדם בסוף סוכה שמשמרות כהונה היו ארבעה ועשרים משמרות והיו עובדין משמר בכל שבוע על הסדר בכל משמר בתי אבות היו עובדין גם כן בתי אבות באותו משמר כל אחד ואחד יומו: ואמרו אנשי בית אב רוצה לומר כל הבית אב שהיתה עובדת אותו היום והיו מקילין עליהם בתענית מפני העבודה כדי שלא יחלשו גופם והלכה כחכמים:
+
+Mishnah 7
+
+<b>אנשי משמר מותרים לשתות יין בלילות אבל לא בימים כו':</b><br>מה שאסרו היין על אנשי משמר ביום ההוא דבר תמידי והטעם שמא תכבד העבודה על אנשי בית אב ויבואו אנשי משמר ויסייעו אותם. ועל אנשי בית אב אסור כל זמן עבודתם לפי שהן עוסקין בעבודה. וכבר ידעת איך אסר הכתוב לעשות שום דבר מעניני המקדש בשכרות והוא שנאמר יין ושכר אל תשת וגו' (ויקרא י) והמעמד הוא מישראל ועוד יתבאר ענינו בסוף זו המסכת ואסור התגלחת על אנשי משמר ואנשי מעמד כל ימי עבודתם הטעם בזה כדי שלא יכנסו כשהן מנוולים כמו שהוא אסור בחולו של מועד:
+
+Mishnah 8
+
+<b>כל הכתוב במגילת תענית דלא למספד כו':</b><br>היתה אצלם מגילה והיו קורים אותה מגילת תענית והיה כתוב בה ימים ידועים מחדשים ידועים שעשה עמהם השם ניסים ונתבטלו מהם הצרות והיו משבחים אותן הימים מהן ימים כמו שזוכר באותה מגילה שהיו אסורין בהספד ומהן ימים שהם אסורין בתענית וכבר בטלה אותה מגילה ואינן אסורין בהספד ובתענית אותן הימים עצמן כל שכן לפניהם ולאחריהם והוא אמרם בטלה מגילת תענית מלבד פורים וחנוכה שהם אסורים בהספד ובתענית ולפניהם ולאחריהם מותר:
+
+Mishnah 9
+
+<b>אין גוזרין תענית על הצבור בתחילה בחמישי כו':</b><br>להפקיע השערים ליקר שערי המזונות מפני שאומר דלת העם לולי הצורך הגדול למטר לא היו מתענין קודם השבת ואין הלכה כרבי יוסי:
+
+Mishnah 10
+
+<b>אין גוזרין תענית על הצבור בראשי חדשים כו':</b><br>ואם התחילו אין מפסיקין רוצה לומר אם התחילו להתענות שעה א' אין מפסיקין התענית אלא שמשלימין היום: ואמר ר' מאיר מודה היה שאין משלימין רוצה לומר שמתענין קצת היום ואוכלים קצתו. וכן תשעה באב שחל להיות ערב שבת מתענין קצת היום ואוכלין בסוף היום מפני כבוד השבת ואין הלכה כרבי מאיר אלא אם התחילו מתענין ומשלימין. אבל תשעה באב שחל להיות ערב שבת מתענין לכתחלה ומשלימין. ותשעה באב לא יחול בערב שבת אלא כשהיו עושין על פי הראיה אבל לא בחשבון העבור שהוא בידינו היום:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>סדר תעניות אלו האמור ברביעה ראשונה כו':</b><br>מפולת הוא שיפלו הכתלים החזקים בלי סיבה גלויה ואין הלכה כר' עקיבא בכולם:
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>על אלו מתריעין בכל מקום על השדפון כו':</b><br>חיה רעה הוא שיראו חיות רעות בישוב. והתנאי שיראו ביום וכן אם רדפו החיות אחר שני בני אדם הרי זה משולחת ומתריעין עליהן:
+ואמרו <b>על החרב</b> ואפי' אין דעת בני החיל להורגם אלא להרוג אומה אחרת ואין כוונתם אלא לעבור עליהם הרי היא צרה ומתריעין עליה ומהבטחות השם יתברך לישראל וחרב לא תעבור בארצכם. ואמר כמלא פי תנור ר"ל מקום מן הקרקע שיעורו כפי התנור וכן אמרו כמלא תנור וכבר אמר כי כשיראו החיות המזיקות ביום בישוב שמתריעין עליהם:
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+<b>על אלו מתריעין בשבת על עיר שהקיפוה נכרים כו':</b><br>רבי יוסי אומר שאין תוקעין שופר בשבת אלא כדי שיתקבצו העם להושיע אותה מדינה אבל לצעוק לשם ולהתענות לא. ואין הלכה כרבי יוסי למנוע מהם הצעקה בשבת אלא שצועקים ומתענין עליהם בשבת בלא תקיעה. ולא כר' שמעון התימני שאומר מתריעין על הדבר אבל הדין אצלנו אין מתריעין על הדבר כל עיקר אבל מתענין עליו בלבד ואותן שנפל בהם הדבר הם בלבד מתענין ומתריעין כמו שקדם:
+
+Mishnah 8
+
+<b>על כל צרה שלא תבא על הצבור מתריעין כו':</b><br>עג עוגה כמו עגול. 
+ו<b>אבן התועים</b> היא אבן גדולה שהיתה בירושלים וכל מי שהיה מוצא מציאה עולה עליה ומכריז כדי שישמעו בעליה וחזרו לו אבידתו ולפיכך נקראת אבן התועים. ורוצה באמרו נמחית שכסו המים עצם האבן: וגמר המעשה כי הוא התפלל והתודה על חטאתיו ומיד נסתלק המטר והיה הדבר קשה לשמעון בן שטח כמו שתראה והוא ענין ראייתו שהביא בזה המעשר ופירוש מתחטא מגעגע:
+
+Mishnah 9
+
+<b>היו מתענין וירדו להם גשמים קודם הנץ החמה כו':</b><br>הלל הגדול הוא מהודו לה' כי טוב עד שיר המעלות ומה שחייבם שלא קראו הלל הגדול עד שאכלו ושתו כי העיקר אצלנו אין אומרים הלל הגדול אלא בנפש שביעה וכרס מלאה והלכה כרבי אלעזר:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בשלשה פרקים בשנה כהנים נושאין את כפיהן כו':</b><br>שיעור זו המשנה כך בשלשה פרקים הכהנים נושאים את כפיהם בכל תפלה ויש מהם ארבעה פעמים ביום והוא יום הכיפורים ומקצת המעמדות כמו שיתבאר כי בתענית אין בהם תפלת מוסף אבל במעמדות היו מתפללין תפלה יתירה בכל יום והיא נקראת מוסף וזכור תמיד זה העיקר [ועי' ברע"ב בפרקין מ"ד ד"ה חזר רע"ק וכו']. וכל זה דעת ר' מאיר אבל רבי יוסי אומר נשיאות כפים בשחרית ובמוסף ובנעילה אבל במנחה אין הכהנים נושאים כפיהם. וטעם מחלוקתם כי העיקר אצלנו שכהן שכור לא ישא את ידיו ויברך שנא' (דברים י׳:ח׳) לעמוד לפני ה' לשרתו ולברך בשמו וכאשר היתה אסורה העבודה בשכור כמו שנתבאר בתורה (ויקרא י) כמו כן אסור לשכור לברך. והכל מודים כי בכל הימים מלבד אלו שלשה פרקים אין נשיאות כפים במנחה לפי שהוא עת ידוע לשכרות ורוב בני אדם שכורים ונחוש שמא ישא ידיו והוא שכור. ועוד יתבאר לך כי אנשי מעמד אסור להם לאכול ביום ארבעה ימים בשבוע. ור' מאיר אומר כי אלו שלשה פרקים שנסתלק' מהם חשש השכרות ישאו הכהנים ידיהם בכל תפלה. ור' יוסי אומר תפלת מנחה שמתפללין בכל יום גזרינן שמא אם נתיר להם נשיאות כפים במנחה באלו השלשה פרקים יעשו גם הם כן בשאר ימים שאפשר בהם השכרות ותפלת נעילה שאינה אלא ביום שהשכרות בו אסור נושאין כפיהן ולא גזרינן והלכה כרבי יוסי. ונתיר היום לכהנים ביום תענית נשיאות כפים במנחה מפני שהן מאחרין תפלת המנחה וכאילו היא תפלת נעילה: 
+
+Mishnah 2
+
+<b>אלו הן מעמדות לפי שנאמר צו את בני ישראל כו':</b><br>כבר נתבאר לך מזה הלשון כי מלת מעמד כוללת משמרת כהונה ולויה ואנשי אותו מעמד והיו אנשי מעמד ההם שלוחי ישראל כולם והיה דעתם וכוונתם כולם להתעסק בעבודה ובתפלה ולא היו מתעסקין בעסקיהם והיה לבם ומחשבתם בקרבנות וכשהיה מגיע זמן המעמד כל מי שהיה מהם מאנשי אותו מעמד קרוב מירושלים היה נמצא במקדש בשעת הקרבת הקרבן עם הכהנים והלוים שבאותו משמר ומי שהיה רחוק מירושלים היו מתכנסים בבתי כנסיות שלהם ומתפללין וקוראין כמו שנזכר והיו מתעסקין בעבודת השם כל אותו השבוע שהיה המשמר שלהן בתפלה ובקריאה ותענית כמו שיתבאר והיו קורין מעשה בראשית לפי ששלימות המציאות בעבודה ואין אצלנו עבודה אלא עם הקרבנות וכן אמרו אלמלא מעמדות לא נתקיימו שמים וארץ:
+
+Mishnah 3
+
+<b>ואנשי המעמד היו מתענין ד' ימים בשבוע כו':</b><br>היו קוראין בספר תורה בשחרית ובמוסף רוצה לומר בתפלתם היתירה שהיא מוסף שלהם אבל במנחה היו קורין על פיהם: 
+ואמרו <b>נכנסים</b> רוצה לומר נכנסים לבית הכנסת וידיעת איזו פרשה קורא אותה אחד ואיזו פרשה קורא אותה שנים והיאך סדר הקריאה עוד יתבאר במסכת מגילה (פ"ד הלכה א'):
+
+Mishnah 4
+
+<b>כל יום שיש בו הלל אין מעמד בשחרית כו':</b><br>יום שיש בו הלל בלי מוסף הם ימים של חנוכה ולפי שהם מדברי סופרים עשו להם חיזוק ודחו המעמד מתחילת היום. ויום שיהיה בו קרבן מוסף ידחה מעמד ממוסף פירוש מתחלת מוסף שלהם ומתפלה שניה חוץ מתפלת מוסף. ואמרו במה שקדם שאנשי מעמד קורין במוסף מורה שיש מעמד במוסף וכבר בארנו כי ענין תפלתם היא הנוספת המיוחד' באנשי מעמד ושאנשי מעמד היו מתפללין תפלה יתירה בכל יום והיא נקראת מוסף. וביום שיש בו תפלת מוסף לכל העם בכלל תדחה הקריאה באותה תפלה היתירה ובתפלת מנחה ואין קורין אלא בשחרית ובנעילה. ומזו ההלכה יתבאר לך כי אנשי מעמד היו מתפללין תפלת נעילה בכל יום והלכה כבן עזאי:
+
+Mishnah 5
+
+<b>זמן עצי כהנים והעם תשעה באחד בניסן כו':</b><br>תדע כי אחד בטבת מכלל ימי חנוכה ולפיכך הוא יום הלל לא מפני שהוא ר"ח דהלל בראש חדש אינו חיוב לא ליחיד ולא לצבור לפי שהוא מנהג ועל הצבור לקרותו בדילוג ויחיד לא יתחיל ואם התחיל גומרו ואם היה יום ר"ח יום הלל לא היה באחד בניסן מעמד ועיקר קרבן העצים הזה כי המשפחות המנויות היו קובעות להם לכל משפחה ומשפחה יום ידוע להביא להם עצים לאש המערכה באלו הזמנים הידועים וביום שהיה יומם הידוע היו מקריבין קרבנות נדבה וזהו קרבן העצים והעתים המזומנים הכתובים בעזרא (נחמיה י, לה): 
+
+Mishnah 6
+
+<b>חמשה דברים אירעו את אבותינו בי"ז בתמוז וכו':</b><br>זה הדין הוא בשני תנאים האחד שתהיה סעודה המפסיק בה והשני שתהיה אותה האכילה אחר חצי היום אבל אם אכל קודם חצות סעודה המפסקת או אחר חצות ודעתו לאכול פעם אחרת מותר לו לאכול בשר ולשתות יין ומאמר רבן שמעון בן גמליאל שאמר ישנה רוצה לומר שישנה מנהגו לגרוע כלומר שיגרע מרבוי המאכל והמשקין ואין הלכה כר' יהודה. 
+ואמרו <b>בחמישי מותרין</b> הוא מאמר רבן שמעון בן גמליאל שאמר כל השבת אסור ואפי' לאחר התענית ואין הלכה. וממה שאתה חייב לדעת כי כל המצות הנוהגות באבל נוהגות בט' באב ועוד יתבארו הלכות אבל במקומן ודין תעניתו כדין תענית צום כפור רוצה לומר שאסור ברחיצה ובסיכה ובנעילת הסנדל ובתשמיש המטה ומוסיפין מחול על הקדש ועשיית מלאכה בו מגונה מאד:
+
+Mishnah 7
+
+<b>אמר רשב"ג לא היו י"ט לישראל כט"ו באב ויוה"כ כו':</b><br>מה שחייב להטביל הכלים כולם מפני שהיו מתערבות זו בזו ובלי ספק היה בכל ההמון נשים בלי טהורות וכמו כן באנשים בלי טהורים: והנשים הנאות והיפות שבהם היו אומרות בחור שא נא עיניך וראה מה אתה בורר לך שאין אשה אלא ליופי. והמיוחסות כשלא היו נושאות חן בעיני רואיהן היו אומרות אל תתן עיניך בנוי תן עיניך במשפחה שאין אשה אלא לבנים: ובחרו יום חמשה עשר באב לפי שבו נסתלקה המגפה ממתי מדבר בשנת הארבעים כי המות היתה הרבה בכל ט' באב ובשנה האחרונה נסתלקה והמתינו עד חצי החדש ואז בטחו בנפשם והאמינו בעצמם והרגישו בו רצון הבורא והשבת אפו וסילוק חמתו מהם ולפיכך עשו אותו משם והלאה יום משתה וששון: 
+
+Mishnah 8
+
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Taanit/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Taanit/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..a5a7face88964276538798e61e241a9893e7007e
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Taanit/Hebrew/merged.txt	
@@ -0,0 +1,168 @@
+Rambam on Mishnah Taanit
+רמב"ם משנה תענית
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Taanit
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה תענית
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>מאימתי מזכירין גבורות גשמים רבי אליעזר אומר מיום טוב הראשון כו':</b><br>כבר קדם לך בסוף הפרק השני מסוכה כי ירידת הגשמים בסוכות אינו סימן ברכה. והלכה כרבי יהושע:
+
+Mishnah 2
+
+<b>אין שואלין את הגשמים אלא סמוך לגשמים כו':</b><br>סמוך לגשמים היא תפלת מוסף של יום טוב האחרון של חג כמו שביאר רבי יהודה 
+<b>וביום טוב הראשון של פסח הראשון</b> והוא המתפלל שחרית אומר מוריד הגשם והאחרון והוא המתפלל תפלת מוסף אינו זוכר גשם אבל אומר מוריד הטל. ובזמן הזה שאנו עושים שני ימים טובים מפני המנהג אומר מוריד הגשם במוסף יום טוב הראשון מן הימים האחרונים של חג רוצה לומר יום שמיני עצרת ויתמיד זה ביום השני ומה שאחריו והלכה כרבי יהודה:
+
+Mishnah 3
+
+<b>עד אימתי שואלין את הגשמים ר' יהודה אומר עד שיעבור כו':</b><br><b>בשלשה במרחשון שואלין את הגשמים כו':</b><br>התנא ששנה בכאן בשם רבי יהודה עד שיעבור הפסח לא היה אותו ששנה על שמו מה שקדם זכרו. וכבר אמרנו במה שקדם מן המשנה הלכה כרבי יהודה והלכה כרבן גמליאל. וכל זה בארץ ישראל ובארצות הדומות לה. וכמו כן כל מה שיגיע לידך מן הדבר בזמני התעניות הוא בארץ ישראל. ומה שהוא קרוב לאוירה. אבל בשאר ארצות השאלה בזמן שהמטר טוב והגון באותו המקום ונתן אותו הזמן כאילו הוא שבעה במרחשון וכשיתעכבו הגשמים לאחר אותו הזמן על אלו הדרכים הנזכרים יתנהגו בתעניות כמו שזכר. כי יש ארצות לא יתחילו בהם הגשמים אלא מניסן. וארצות שיש בהם במרחשון הקיץ והגשמים אינם להם טובים אלא ממיתין ומאבדין והיאך ישאלו אנשי זה המקום גשם במרחשון הלא זה מן השקר והאולת וכל זה דבר אמיתי וגלוי:
+
+Mishnah 4
+
+<b>הגיע שבעה עשר במרחשון ולא ירדו גשמים כו':</b><br>יחידים הם התלמידים חכמים ואלו התעניות שני וחמישי ושני:
+
+Mishnah 5
+
+<b>הגיע ר"ח כסליו ולא ירדו גשמים כו':</b><br>בכל מקום שאומר לך אוכלין משחשיכה מותר לאכול עד שיעלה עמוד השחר אלא אם ישן לפי שאין מותר לאכול ולשתות אחר שישן בשום פנים באי זה תענית שיהיה:
+
+Mishnah 6
+
+<b>עברו אלו ולא נענו ב"ד גוזרין ג' תעניות כו':</b><br>אלו השבע תעניות משלימין שלשה עשר תעניות על הצבור. לפני שכבר התענו ששה: ומטין עם חשיכה פירוש שפותחין קצת דלתי החנויות עם חשיכה ואין מוציאין הסחורות שבחנות ואין עושה מהן שורה:
+
+Mishnah 7
+
+<b>עברו אלו ולא נענו ממעטין במשא ומתן כו':</b><br>נזופין כמו גיעורין תרגם ויגער בו ונזף ביה [בראשית לז]:
+ובנין ונטיעה האסורים באלו התעניות הוא בנין של שמחה ונטיעה של שמחה כמו הפתוחים והציורין כמו שעושין העשירים המאריכים בבנינם ונטיעת הבשמים והפרדסים שעושין המלכים. אבל בנין לדירה ונטיעה הנטועה לפירותי' ולחיות בשבחה אינו אסור ואין מבטלין אותה לעולם. וירידת הגשמים אחר ניסן סימן קללה הוא כשלא ירדו מתחילת השנה עד ניסן ובארץ ישראל או מקום שהוא כמוהו כמו שבארנו במה שקדם:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>סדר תעניות כיצד מוציאין את התיבה לרחובה כו':</b><br>זה הסדר אינו אלא בשבע אחרונות:
+
+Mishnah 2
+
+<b>עמדו בתפלה מורידין לפני התיבה זקן ורגיל כו':</b><br>ביתו ריקן רוצה לומר ריקן ממזונות וריקן מעבירות. והאיש הראוי למנותו קודם לכל אדם הוא מי שהוא רגיל בתפלה ולדבר על ראש הקהל ואח"כ שיהיה זקן ויש לו נעימות קול וזה בכל שליח צבור. ומוסף עליו זה שמדבר בו בזה המקום שיהיה מטופל כלומר בעל בנים וביתו ריקן שלא יצא עליו שם רע בילדותו כדי שיתרצו אליו לבות בני אדם ויקבלו כולם דבריו ברצון. ואלו השש ברכות הם נאמרים אחר גואל ישראל וקודם רופא חולים:
+
+Mishnah 3
+
+<b>אלו הן זכרונות ושופרות אל ה' בצרתה לי כו':</b><br>הזכרונות והשופרות כמו שקדם זכרם בראש השנה (פ"ד הל' ז) ר"ל שלא יאמר זכרון של יחיד ולא זכרון של פורענות והלכה כרבי יהודה:
+
+Mishnah 4
+
+<b>על הראשונה היא אומר מי שענה את אברהם כו':</b><br>אמרו על השביעית רוצה לומר השביעית מן הברכות שהוסיפו עליהם לפי שכבר אמר שש ברכות בלבד הוא מוסיף. והוא כי הוא מוסיף אגואל ישראל תוספות וחותם בה מי שענה את אברהם בהר המוריה וכו' עד גואל ישראל. ולפי שמנה גואל ישראל ברכה אחת מפני התוספת שהוסיף בה וקראה ראשונה היו כולן שבע ברכות גואל ישראל שהיא מכלל שמנה עשרה והשש שהוסיפו:
+
+Mishnah 5
+
+<b>מעשה בימי ר' חלפתא ור' חנניא בן תרדיון כו':</b><br>רוצה לומר שער המזרח של הר הבית ושער המזרח של עזרה והלכה כחכמים:
+
+Mishnah 6
+
+<b>שלש תעניות הראשונות אנשי משמר מתענין כו':</b><br>כבר קדם בסוף סוכה שמשמרות כהונה היו ארבעה ועשרים משמרות והיו עובדין משמר בכל שבוע על הסדר בכל משמר בתי אבות היו עובדין גם כן בתי אבות באותו משמר כל אחד ואחד יומו: ואמרו אנשי בית אב רוצה לומר כל הבית אב שהיתה עובדת אותו היום והיו מקילין עליהם בתענית מפני העבודה כדי שלא יחלשו גופם והלכה כחכמים:
+
+Mishnah 7
+
+<b>אנשי משמר מותרים לשתות יין בלילות אבל לא בימים כו':</b><br>מה שאסרו היין על אנשי משמר ביום ההוא דבר תמידי והטעם שמא תכבד העבודה על אנשי בית אב ויבואו אנשי משמר ויסייעו אותם. ועל אנשי בית אב אסור כל זמן עבודתם לפי שהן עוסקין בעבודה. וכבר ידעת איך אסר הכתוב לעשות שום דבר מעניני המקדש בשכרות והוא שנאמר יין ושכר אל תשת וגו' (ויקרא י) והמעמד הוא מישראל ועוד יתבאר ענינו בסוף זו המסכת ואסור התגלחת על אנשי משמר ואנשי מעמד כל ימי עבודתם הטעם בזה כדי שלא יכנסו כשהן מנוולים כמו שהוא אסור בחולו של מועד:
+
+Mishnah 8
+
+<b>כל הכתוב במגילת תענית דלא למספד כו':</b><br>היתה אצלם מגילה והיו קורים אותה מגילת תענית והיה כתוב בה ימים ידועים מחדשים ידועים שעשה עמהם השם ניסים ונתבטלו מהם הצרות והיו משבחים אותן הימים מהן ימים כמו שזוכר באותה מגילה שהיו אסורין בהספד ומהן ימים שהם אסורין בתענית וכבר בטלה אותה מגילה ואינן אסורין בהספד ובתענית אותן הימים עצמן כל שכן לפניהם ולאחריהם והוא אמרם בטלה מגילת תענית מלבד פורים וחנוכה שהם אסורים בהספד ובתענית ולפניהם ולאחריהם מותר:
+
+Mishnah 9
+
+<b>אין גוזרין תענית על הצבור בתחילה בחמישי כו':</b><br>להפקיע השערים ליקר שערי המזונות מפני שאומר דלת העם לולי הצורך הגדול למטר לא היו מתענין קודם השבת ואין הלכה כרבי יוסי:
+
+Mishnah 10
+
+<b>אין גוזרין תענית על הצבור בראשי חדשים כו':</b><br>ואם התחילו אין מפסיקין רוצה לומר אם התחילו להתענות שעה א' אין מפסיקין התענית אלא שמשלימין היום: ואמר ר' מאיר מודה היה שאין משלימין רוצה לומר שמתענין קצת היום ואוכלים קצתו. וכן תשעה באב שחל להיות ערב שבת מתענין קצת היום ואוכלין בסוף היום מפני כבוד השבת ואין הלכה כרבי מאיר אלא אם התחילו מתענין ומשלימין. אבל תשעה באב שחל להיות ערב שבת מתענין לכתחלה ומשלימין. ותשעה באב לא יחול בערב שבת אלא כשהיו עושין על פי הראיה אבל לא בחשבון העבור שהוא בידינו היום:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>סדר תעניות אלו האמור ברביעה ראשונה כו':</b><br>מפולת הוא שיפלו הכתלים החזקים בלי סיבה גלויה ואין הלכה כר' עקיבא בכולם:
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>על אלו מתריעין בכל מקום על השדפון כו':</b><br>חיה רעה הוא שיראו חיות רעות בישוב. והתנאי שיראו ביום וכן אם רדפו החיות אחר שני בני אדם הרי זה משולחת ומתריעין עליהן:
+ואמרו <b>על החרב</b> ואפי' אין דעת בני החיל להורגם אלא להרוג אומה אחרת ואין כוונתם אלא לעבור עליהם הרי היא צרה ומתריעין עליה ומהבטחות השם יתברך לישראל וחרב לא תעבור בארצכם. ואמר כמלא פי תנור ר"ל מקום מן הקרקע שיעורו כפי התנור וכן אמרו כמלא תנור וכבר אמר כי כשיראו החיות המזיקות ביום בישוב שמתריעין עליהם:
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+<b>על אלו מתריעין בשבת על עיר שהקיפוה נכרים כו':</b><br>רבי יוסי אומר שאין תוקעין שופר בשבת אלא כדי שיתקבצו העם להושיע אותה מדינה אבל לצעוק לשם ולהתענות לא. ואין הלכה כרבי יוסי למנוע מהם הצעקה בשבת אלא שצועקים ומתענין עליהם בשבת בלא תקיעה. ולא כר' שמעון התימני שאומר מתריעין על הדבר אבל הדין אצלנו אין מתריעין על הדבר כל עיקר אבל מתענין עליו בלבד ואותן שנפל בהם הדבר הם בלבד מתענין ומתריעין כמו שקדם:
+
+Mishnah 8
+
+<b>על כל צרה שלא תבא על הצבור מתריעין כו':</b><br>עג עוגה כמו עגול. 
+ו<b>אבן התועים</b> היא אבן גדולה שהיתה בירושלים וכל מי שהיה מוצא מציאה עולה עליה ומכריז כדי שישמעו בעליה וחזרו לו אבידתו ולפיכך נקראת אבן התועים. ורוצה באמרו נמחית שכסו המים עצם האבן: וגמר המעשה כי הוא התפלל והתודה על חטאתיו ומיד נסתלק המטר והיה הדבר קשה לשמעון בן שטח כמו שתראה והוא ענין ראייתו שהביא בזה המעשר ופירוש מתחטא מגעגע:
+
+Mishnah 9
+
+<b>היו מתענין וירדו להם גשמים קודם הנץ החמה כו':</b><br>הלל הגדול הוא מהודו לה' כי טוב עד שיר המעלות ומה שחייבם שלא קראו הלל הגדול עד שאכלו ושתו כי העיקר אצלנו אין אומרים הלל הגדול אלא בנפש שביעה וכרס מלאה והלכה כרבי אלעזר:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בשלשה פרקים בשנה כהנים נושאין את כפיהן כו':</b><br>שיעור זו המשנה כך בשלשה פרקים הכהנים נושאים את כפיהם בכל תפלה ויש מהם ארבעה פעמים ביום והוא יום הכיפורים ומקצת המעמדות כמו שיתבאר כי בתענית אין בהם תפלת מוסף אבל במעמדות היו מתפללין תפלה יתירה בכל יום והיא נקראת מוסף וזכור תמיד זה העיקר [ועי' ברע"ב בפרקין מ"ד ד"ה חזר רע"ק וכו']. וכל זה דעת ר' מאיר אבל רבי יוסי אומר נשיאות כפים בשחרית ובמוסף ובנעילה אבל במנחה אין הכהנים נושאים כפיהם. וטעם מחלוקתם כי העיקר אצלנו שכהן שכור לא ישא את ידיו ויברך שנא' (דברים י׳:ח׳) לעמוד לפני ה' לשרתו ולברך בשמו וכאשר היתה אסורה העבודה בשכור כמו שנתבאר בתורה (ויקרא י) כמו כן אסור לשכור לברך. והכל מודים כי בכל הימים מלבד אלו שלשה פרקים אין נשיאות כפים במנחה לפי שהוא עת ידוע לשכרות ורוב בני אדם שכורים ונחוש שמא ישא ידיו והוא שכור. ועוד יתבאר לך כי אנשי מעמד אסור להם לאכול ביום ארבעה ימים בשבוע. ור' מאיר אומר כי אלו שלשה פרקים שנסתלק' מהם חשש השכרות ישאו הכהנים ידיהם בכל תפלה. ור' יוסי אומר תפלת מנחה שמתפללין בכל יום גזרינן שמא אם נתיר להם נשיאות כפים במנחה באלו השלשה פרקים יעשו גם הם כן בשאר ימים שאפשר בהם השכרות ותפלת נעילה שאינה אלא ביום שהשכרות בו אסור נושאין כפיהן ולא גזרינן והלכה כרבי יוסי. ונתיר היום לכהנים ביום תענית נשיאות כפים במנחה מפני שהן מאחרין תפלת המנחה וכאילו היא תפלת נעילה: 
+
+Mishnah 2
+
+<b>אלו הן מעמדות לפי שנאמר צו את בני ישראל כו':</b><br>כבר נתבאר לך מזה הלשון כי מלת מעמד כוללת משמרת כהונה ולויה ואנשי אותו מעמד והיו אנשי מעמד ההם שלוחי ישראל כולם והיה דעתם וכוונתם כולם להתעסק בעבודה ובתפלה ולא היו מתעסקין בעסקיהם והיה לבם ומחשבתם בקרבנות וכשהיה מגיע זמן המעמד כל מי שהיה מהם מאנשי אותו מעמד קרוב מירושלים היה נמצא במקדש בשעת הקרבת הקרבן עם הכהנים והלוים שבאותו משמר ומי שהיה רחוק מירושלים היו מתכנסים בבתי כנסיות שלהם ומתפללין וקוראין כמו שנזכר והיו מתעסקין בעבודת השם כל אותו השבוע שהיה המשמר שלהן בתפלה ובקריאה ותענית כמו שיתבאר והיו קורין מעשה בראשית לפי ששלימות המציאות בעבודה ואין אצלנו עבודה אלא עם הקרבנות וכן אמרו אלמלא מעמדות לא נתקיימו שמים וארץ:
+
+Mishnah 3
+
+<b>ואנשי המעמד היו מתענין ד' ימים בשבוע כו':</b><br>היו קוראין בספר תורה בשחרית ובמוסף רוצה לומר בתפלתם היתירה שהיא מוסף שלהם אבל במנחה היו קורין על פיהם: 
+ואמרו <b>נכנסים</b> רוצה לומר נכנסים לבית הכנסת וידיעת איזו פרשה קורא אותה אחד ואיזו פרשה קורא אותה שנים והיאך סדר הקריאה עוד יתבאר במסכת מגילה (פ"ד הלכה א'):
+
+Mishnah 4
+
+<b>כל יום שיש בו הלל אין מעמד בשחרית כו':</b><br>יום שיש בו הלל בלי מוסף הם ימים של חנוכה ולפי שהם מדברי סופרים עשו להם חיזוק ודחו המעמד מתחילת היום. ויום שיהיה בו קרבן מוסף ידחה מעמד ממוסף פירוש מתחלת מוסף שלהם ומתפלה שניה חוץ מתפלת מוסף. ואמרו במה שקדם שאנשי מעמד קורין במוסף מורה שיש מעמד במוסף וכבר בארנו כי ענין תפלתם היא הנוספת המיוחד' באנשי מעמד ושאנשי מעמד היו מתפללין תפלה יתירה בכל יום והיא נקראת מוסף. וביום שיש בו תפלת מוסף לכל העם בכלל תדחה הקריאה באותה תפלה היתירה ובתפלת מנחה ואין קורין אלא בשחרית ובנעילה. ומזו ההלכה יתבאר לך כי אנשי מעמד היו מתפללין תפלת נעילה בכל יום והלכה כבן עזאי:
+
+Mishnah 5
+
+<b>זמן עצי כהנים והעם תשעה באחד בניסן כו':</b><br>תדע כי אחד בטבת מכלל ימי חנוכה ולפיכך הוא יום הלל לא מפני שהוא ר"ח דהלל בראש חדש אינו חיוב לא ליחיד ולא לצבור לפי שהוא מנהג ועל הצבור לקרותו בדילוג ויחיד לא יתחיל ואם התחיל גומרו ואם היה יום ר"ח יום הלל לא היה באחד בניסן מעמד ועיקר קרבן העצים הזה כי המשפחות המנויות היו קובעות להם לכל משפחה ומשפחה יום ידוע להביא להם עצים לאש המערכה באלו הזמנים הידועים וביום שהיה יומם הידוע היו מקריבין קרבנות נדבה וזהו קרבן העצים והעתים המזומנים הכתובים בעזרא (נחמיה י, לה): 
+
+Mishnah 6
+
+<b>חמשה דברים אירעו את אבותינו בי"ז בתמוז וכו':</b><br>זה הדין הוא בשני תנאים האחד שתהיה סעודה המפסיק בה והשני שתהיה אותה האכילה אחר חצי היום אבל אם אכל קודם חצות סעודה המפסקת או אחר חצות ודעתו לאכול פעם אחרת מותר לו לאכול בשר ולשתות יין ומאמר רבן שמעון בן גמליאל שאמר ישנה רוצה לומר שישנה מנהגו לגרוע כלומר שיגרע מרבוי המאכל והמשקין ואין הלכה כר' יהודה. 
+ואמרו <b>בחמישי מותרין</b> הוא מאמר רבן שמעון בן גמליאל שאמר כל השבת אסור ואפי' לאחר התענית ואין הלכה. וממה שאתה חייב לדעת כי כל המצות הנוהגות באבל נוהגות בט' באב ועוד יתבארו הלכות אבל במקומן ודין תעניתו כדין תענית צום כפור רוצה לומר שאסור ברחיצה ובסיכה ובנעילת הסנדל ובתשמיש המטה ומוסיפין מחול על הקדש ועשיית מלאכה בו מגונה מאד:
+
+Mishnah 7
+
+<b>אמר רשב"ג לא היו י"ט לישראל כט"ו באב ויוה"כ כו':</b><br>מה שחייב להטביל הכלים כולם מפני שהיו מתערבות זו בזו ובלי ספק היה בכל ההמון נשים בלי טהורות וכמו כן באנשים בלי טהורים: והנשים הנאות והיפות שבהם היו אומרות בחור שא נא עיניך וראה מה אתה בורר לך שאין אשה אלא ליופי. והמיוחסות כשלא היו נושאות חן בעיני רואיהן היו אומרות אל תתן עיניך בנוי תן עיניך במשפחה שאין אשה אלא לבנים: ובחרו יום חמשה עשר באב לפי שבו נסתלקה המגפה ממתי מדבר בשנת הארבעים כי המות היתה הרבה בכל ט' באב ובשנה האחרונה נסתלקה והמתינו עד חצי החדש ואז בטחו בנפשם והאמינו בעצמם והרגישו בו רצון הבורא והשבת אפו וסילוק חמתו מהם ולפיכך עשו אותו משם והלאה יום משתה וששון: 
+
+Mishnah 8
+
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Yoma/English/Translation by Rabbi Robert Alpert, 2023.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Yoma/English/Translation by Rabbi Robert Alpert, 2023.txt
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index 0000000000000000000000000000000000000000..857c63a5d3041583083f71e851eb24c98f5ade57
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Yoma/English/Translation by Rabbi Robert Alpert, 2023.txt	
@@ -0,0 +1,323 @@
+Rambam on Mishnah Yoma
+רמב"ם משנה יומא
+Translation by Rabbi Robert Alpert, 2023
+https://www.sefaria.org/
+
+Rambam on Mishnah Yoma
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+God said (Leviticus 8:33): “You shall not go outside the entrance of the Tent of Meeting for seven days,etc. ” And He said after that (Leviticus 8:34): “Everything done today, the LORD has commanded to be done [seven days], to make expiation for you,” and it comes in the received tradition to do this through the act of the [Red] Heifer, to make expiation for you, this is the act of Yom Kippur/the Day of Atonement (see Tractate Yoma 2a), and therefore, the Kohen who burns the [Red] Heifer and the Kohen Gadol/High Priest who serves on Yom Kippur, we separate them for seven days [prior]. And we separate him from his wife (see the Laws of the Service of Yom Kippur, Chapter 1, Halakha 3, where the term: "ספק" does not appear), lest she be found to be a menstruant woman and he would be ritually impure for seven days like it is explained in Scripture regarding someone who has sexual intercourse with a menstruant woman (see Leviticus 15:24: “[And if a man lies with her,] her menstrual impurity is communicated to him, he shall be impure seven days,” But the Sages state that ritual impurity is found, death is not found (see Tractate Yoma 13a), for if you are troubled by death, "אין לדבר סוף"/there would be no end to the matter, that we would be able to state lest the second [wife] die, and similarly, the third and/or fourth [wife die]. But the subject matter that we state regarding death is not freauent, for sudden death does not occur other than by chance/accidentally.
+
+Mishnah 2
+
+We get him (i.e., the High Priest/Kohen Gadol) to the Divine Service [of Yom Kippur] during these days in order that it will be easier upon him on the fast day of the Day of Atonement.
+ומקריב חלק בראש. (the Kohen Gadol has the first right in offering up any portion) – he will offer it up before all of those who offer up what ever portion that he wants and then eat from the sacrifices tha tare consume any amount that he wants. And takes his portion first. And in the Tosefta (Tractate Yoma, Chapter 1, Halakha 5 – which is similar to the version found in the Talmud, Tractate Yoma 17b – Maimonies brings a different version of the text in his comments): “How so? He offers up the portion first and states: I offer up this burnt offeirng , I offer up this meal offering. How so? He takes the part first. He says: This I consume, I consume; this guilt-offering I consume. When is this the case? Regaring the Holy Things of the Temple, but the Holy Things of the province, botht he High Priest and the ordinary priest divide it equally.
+
+Mishnah 3
+
+There is a general principle among us that the High Priest would not be from the priests anyone who are more accomplished of the men of his generation other than him in wisdom, and in fear of God and in beauty and in abundance and in strength, for God said (Leviticus 21:10): “The priest who is exalted above his fellows” and the accepted tradtion comes that he should be greater than them in beauty, in strength in wealth and in wisdom (see Tractate Yoma 18a and the Tosefta Tractate Yoma, Chapter 1, Halakha 6). But if he didn’t have money, they collect from the monies of the Kohanim and they give it to him until he would be wealthier than any one of them, for God said (Leviticus 21:10): “who is exalted above his fellows”, that his brothers should glorify him. But in the Second Temple period, where in it all of the matters were not fully complete, like knowledge and the kings would not walk before the straight tradtition and they would appoint High Priests with power even though they are not worthy of it, and regarding them it is possible to say, "שמא לא למדתה" and because of the chamber where the High Priests live was called: "לשכת פלהדרין"./the chamber of assessors, our subject is the house of the officers/commissioners (see Tractate Demai, Chapter 2, Mishnah 4), that the kings appoint them over the markets and transfer them in a short time according to the will of the king (see Tractate Yoma 8b). And so they do with the High Priests, all who continually draw close to the king and provide him with money,
+
+Mishnah 4
+
+And similarly, he should not eat on the Eve of the Day of Atonement any foot that increases the semen or that leads to an erection such as fish and milk (see the Laws of the Service of Yom Kippur, Chapter 1, Halakha 6) and the eggs that are seasoned with spices, and similarly every thing that has bulk in it.
+
+Mishnah 5
+
+They (i.e., the priests) take him to the upper chamber of the House of Abtinas to teach him the manipulation of the Kohen taking a handful of incense (see Tractate Yoma 19a. See also the fifth chapter of the Mishnah of Tractate Shekalim). And this is according to the opinion of one who says that this is of the hardest/difficult forms of Divine Service in the Temple, but it will be explained at the beginning of [Tractate] Menahot (folio 11a and in Tractate Yoma 47b. But in the Laws of the Divine Service of Yom Kippur, Chapter 4, Halakah 1, it states that this is the hardest Divine Service in the Temple) that this is not the case, but rather it is like it states there that the handful of incense is like the people who take handfuls. And it was already explained to you in the fifth chapter of [Tractate] Shekalim, that the House of Abtinas [was responsible for] the actions regarding the incense, and they adjured him on the matter for it is impossible for any person to see if he changed it since the Sadducees hold that that one places the incense on the fire in the hall containing the Golden Altar and afterwards brings in the coal-pan to the House of the Holy of Holies (see Tractate Hillin 19b), an we learn this from what God, my He be exalted said (Leviticus 16:2): “for I appear in the cloud over the cover,” for he doesn’t enter to the cover/the place of atonement other thaan with the cloud, and the true tradition comes [teaching] that this is not is no (see Tractate Yoma 53a), but rather, that like it it explains when it (i.e., the Torah) says (LLeviticus 16:13): “He shall put the incense on the fire before the LORD, [so that the cloud from the incense screens the cover that is over -the Ark of -the pact, lest he die],” for it is impossible then for any individual to know what he did for God clearly said (Leviticus 16:17): “When he goes in [to make expiation in the Shrine] , nobody else shall be in the Tent of Meeting until he comes out, and therefore, we adjure him. He cries that they suspected him of engaging in herecy, and they also cry that they suspected him, because it is prohibited according to our Torah to suspect evil in a peson who is not known among us (see Tractate Yoma 19b, and Tractate Shabbat 97a, and compare the explanation of Maimonides to Tractate Avot, Chas you seeapter 1, Mishnah 6) but rather because we are forced to as you see.
+
+Mishnah 6
+
+These books that are mentioned (i.e., Job, Ezra and Chronicles and Daniel) have in them stories and events of the times that attract/draw the heart so that he won’t sleep.
+
+Mishnah 7
+
+מכין לפניו באצבע צרדה – this is that they strike the thumb with the finger that is nearest to it (see also Tosefta Yoma, Chapter 1, Halakha 9 which speaks of the thumb of the right hand along with the commentary of the Tosefta Kifshuta of Rabbi Saul Lieberman and also Tractate Yoma 19b), strongly, for there is much that people do at the time of singing as they produce beautiful vocalized sound.
+And the matter of: "הפג אות על הרצפה"./get up on your feet and drive away slumber this once by stepping on the cold marble pavement, make cold the warmth of your feet through this that you will stand one hour on the floor because the floor coolds the meet and the sleep escapes, for from the wamrth of the feet comes sleep, and this explanation of this reason is in the natural articles, and it is a Hebrew word (Genesis 45:26): "ויפג לבו"/”his heart went numb [for he – Jacob – did not believe them”, that the warmth of his heart was assuaged, and many times the Sages use this word for this matter (see also Tractate Yoma, Chapter 3, Mishnah 5, Tractate Shabbat 40b, Tractate Betza 34a and others).
+
+Mishnah 8
+
+The removal of the ashes from the altar/תרומת הדשן – removal of the ashes from it.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+I have already informed you that the removal from the altar is that he should remove its ashes from it. And it states [in the Mishnah]: "כל הקודם את חברו לתוך ארבע אמות" -that is that he would be close to the Altar within four cubits. And the order of this casting of lots [for the sacrifices on Yom Kippur] that it (i.e., the Mishnah) mentions is such, for it is forbidden among us to count the men of Israel at all, and even for the sake of [the performance of] a commandment (see Tractate Yoma 22b), but the action of King David is known (see Second Samuel, Chapter 24), but they are enumerated when someone wishes to count them (see the implication of this language in the Laws of the Daily Burnt Offerins and Additional Oferings, Chapter 4, Halakha 4), in that they take from all them something, and count those things and therefore, if there were many Kohanim who all gathered close to the Altar, the appointed officer says to them, “put out your fingers,” after he placed them in a line and they agree from who will begin the count and which number, as for example that they agreed that the number would be thirty or forty or fifty or whatever number that was desired, and each one of them would put up a finger if he was weak, orseeral fingers if he was strong and able-bodied, and begin to count according to those fingers, “one, two, three” according to the order until he completes the number that they agreed upon at the start, and the one (i.e., Kohen) that the end of the numbering would reach him would perform that Divine Servic. But they don’t count the thumb for the person who put out his thumb because it is easy raise it and to bend it, and perhaps he will rraise it or bend it if the number approaches the end [of what is needed] in order that the lottery/allotment will come to him. And according to this system there were four lottteries that were in the Sanctuary. Know this and learn it, because these allotments/lotteries were not made clear to to any person before us in how the Gaonim explained what preceded us and who saw their words, because from the language of the Talmud no person would comprehend antyhing from them at first examination, but what is correct in those expressions is what we have explained.
+
+Mishnah 2
+
+There is no commentary of Maimonides on this Mishnah.
+
+Mishnah 3
+
+All of these things were in one arbitration by counting (i.e., a lottery) like I will explain to you. All of them would stand in one row or in a circle, and agree on one man who wold begin the counting from him, and they wpi;d agree that the number that they decided uon would be completed with him, like as we expalined, this one would sprinkle/cast the blood and the one next to him would slaughter amd the pme mext tp jo, wpuld clean the Altar and the one next to him would clean the Menorah, and the one next to him would bring up the limbs to the inclined plane leading to the Altar, and that person who brings up the limbs to the inclined plane leading to the Altar, he and eight men according to the order of their standing would merit in the Daily Morning Offering, each one of them with what he has to take according to the order of the carrying that I will explain. The first takes the head and the foot, and the second next to him takes the two hands, and the third the haunch/spine and the foot, and the fourth with the chest cavity and the cud and the fifth with the chest surrounding the two lungs, and the sixth the intestines and rhe sevenrh wirh the fine flour, and the eighth with the fastenings and they are the thongs of the High Priest that with them God said (Leviticus 6:13): “This is the offeringthat Aaron and his sons [shall offer to the LORD on their occasion of his anointment],” and they were called חבתין/pancakes, because it states it states (Leviticus 6:14): “It shall be prepared with oil on a griddle”/על מחבת בשמן תעשה". And the ninth [lottery] is with wine, for this. Behold this allotment/arbitration (i.e., lottery) thirteen are found worthy, nine whom we appointed and who shrinkles [the blood] and slaughters, and cleans the Alta, and cleans the Menorah. And the one who sprinkles/casts the blood receives the blood as the Talmud explained (see Tractate Yoma 25b). And we began this allotment/arbitration (i.e., lottery) with casting/sprinkling [the blood] prior to the one who slaughters because the casting/sprinkling [of the blood] is more important that the the general principle among us is that sluahtering is appropriate/fit if performed by a non-priest (literally, “foreigner”).
+ומדשן – this is the person who removes tha ashes and the soiling and the wiping off and he lleaning as will be explained in [Tractate] Tamid (see Chapter 3). And you aleady knew that the name of he ashes is דשן , and the way it goes, it is as it will be explained in a Baraita, the head and the food, the chest and the throat/larynx with the windpaipe/lungs and hear, two hands and two ribs, the haunch (with the tail) and the foot. But the first teacher [of the Mishnah] follows after the important and good and places it first and places that which is worse later. But the Halakha is not accoreding to Ben Azzai.
+
+Mishnah 4
+
+There were Kohanim who were blessed through the burning of the incense upon the Altar and they would say that every person who vurns incense on the altar becomes wealthy and his riches increase (see Tractate Yoma 26a), as it states (Deuteronomy 33:10-11): “They shall offer You incense to savor [and whole offerings on Your altar],” and ir states: “Bless, O LORD, his substance, and favor his undertakings,” and therefore anyone who burns the incense upon the Altar they would not allow him to burn incense upon the Altar a second time and he would remain apart/alone, but rather, they would gather for the lottery of burning the incense for anyone who had not burned the incense upon the Altar at all , and therefore it (i.e., the Mishnah) states: "חדשים לקטורת בואו והפיסו".
+
+Mishnah 5
+
+God stated (Leiticus 17): “and lay out wood upon the fire.” And it comes to us in the accepted tradition that thhis is the daily burnt offering of the eventide (see Tractatae Yoma 26bv), for the [burnt offering] of the morning was already mentioned explicity (Leviticus 6:5): “[WThe fire on the altar shall be kept burning, not to go out:] every morning the priest shall feed wood to it.”
+
+Mishnah 6
+
+הבשר בחמשה – as we expalined regarding the daily burnt-offfering of each day.
+
+Mishnah 7
+
+The subject of: "אם רצה להקריב מקריב" - that he offers them in any number that he wishes, less than this or more. And It wishes when it (i.e., the Mishnah) says: "הפשטן ןונתוחן של אלו ואלו שוין"/the flaying and the dismenmbering of the former (i.e., congregational offerings) and the later (i.e., private offerings) are alike – that they are appropriate to be performed by a non-Kohen (i.e., literally, “foreigner”) and it is permitted for a foreigner (i.e., an Israelite) to slaughter and flay and to sever/dissect it, whether they are community sacrifices or individual offerings. And it was explained to you in [Tractate] Pesahim (folio 44b0 this general principle from the receied tradition and beyond is the command of the Kohanim (see also Tractate Berakhot 31b and Tractate Yoma 27a and Tractate Zevahim 32a and Tractate Menahot 19a).
+
+Chapter 3
+
+
+
+Mishnah 1
+
+They had a high place in the Temple that the person who was on the lookout went up pon it, and when he sees that the eastern sky begins to be lit up, he says to them: "ברקאי" -its subect matter is that the glitter of the light is blossoming, and they say to him: Those who are below in the Temple courtyard:"עד שהוא בחברון?" - meaning to say according to what your eyes see, did the light reach up until Hebron? And he says to them, “yes” (see Tractate Yoma 28b), and then they approach to slaughter. And what what youneed to know that the time Matyah ben Shmuel mentioned when he said: "האיר פני כל המזרח" after the time that the first Tanna/teacher [of the Mishnah] mentioned it. And the Halakha is according to Matya ben Shmuel.
+
+Mishnah 2
+
+It is known that the moon does not rise from the east other than after the the midpoint of the month. And this that it states [in the Mishnah]: "עלה מאור הלבנה"/the light of the moon arose – it occurred at the end of the one of the months. And also on the night of Yom Kippur: "דמו שהאיר מזרח ושחטו את התמיד"./and they thought that the east was lit up and they slaughtered the daily burnt-offering (see Tractate Yoma 29a), and it (i.e., the Mishnah) included these two episodes together and stated that one one time other than the night of the fast [of Yom Kippur], the light of the moon went up in addition to what had occurred on the night of the fast [of Yom Kippur]. And it will be explained further (in Mishnah 4) that the High Priest immersees and slaughters the daily burnt-offering on the day of the fast of Atonement, but since the daily burnt-offering was invalidated as it stated, for since it was slaughtered at night, it required ritual immersion and afterwards he would slaughter the daily burnt-offering.
+מסיך את רגליו./whoever covered his feet [requires immersion]. – it is an epithet for defecation.
+
+Mishnah 3
+
+All immersions in the Temple [includes] his hands and feet prior to and after [slaughtering], as will be explained. And it states [in the Mishnah]: "חוץ מזו" /save for this one (whih took place over the Water Gate alongside his office), meaning to say, the first immersion, and it is what will be explained.
+
+Mishnah 4
+
+סדין של בוץ– a sheet of flax.
+קרצו (he made the ritually required incision) – he killed it, but it was decreed against performing this ritual (see Jeremiah 46:20 and Tractate Peah, Chapter 7, Mishnah 4), but he who slaughted for most of the years (see Tractate Yoma 32b), because the Divine Service of the day is not done other than by the High Priest.
+The explanation of: "מירק אחר שיאה על ידו" - that another person completed the slaughtering after him. And [the word]: "מירוק"/the finishing – is called the completion of the activity of whatever activity that will be done.
+ונסתפק. – dried off.
+
+Mishnah 5
+
+It was already explained to you in the Halakha that is before this one that the incense of the morning was offered between the blood and the candles. And it is stated here [in the Mishnah]: "בין דם לאברים" that it wanted to inform you that the sprinkling of the blood of the daily offering and the burning of its limbs is not a continuous activity, but rather between them interurupts with the incense and also with the kinddling of the candles, but it did not mention here the kindling of the candles because it did not come here in the order of the Divine Service. And this is the matter that we metion in the order that is not mentioned (see Tractate Yoma 34a).
+ואסתניס – that his body is cold (this is what Maimonides explained in Tractate Berakhot, Chapter 2, Mishnah 6). And the order of warming the water for him is as such, that they would warm bars of bronze from the eve of the Fast Day and ould place them within the fire until the morrow and extinguish them in water that becomes purified in them (see Tractate Yoma 34b) and they are tempered/dissolved, but this is not a form of work for they do not intend to glaze the bronze but rather their intention is the thawing of the water. And it is general principle among us that the Torah forbade planned, creative labor (see Tractates Betza 13b, Hagigah 10b, Bava Kamma 26b, 60a; Sanhedrin 62b, Zevahim 47a and Keritot 19b), and another general principle amon us is that there is no Rabbinic decree to enhance the character of Shabat as a day of rest in the Temple (this is the reading of Maimonides in Tractate Yoma 34a, and not accordin to the commentary of Rashi theresee also The Laws of Shabbat, Chapter 12, Halakha 2). And therefore it is permissible to do this. And simialrl, it if would benefit to place hotwater that was warmed from the eve of the Fast into the water that he washes in them, it is permissible.
+
+Mishnah 6
+
+בגדי זהב – these are the clothes of the High Priesthood that he wears on the other days [of the year], and they are eight vessels made of purple-dye and flax and wool that is colored purple-blue and gold and stones like this all of which will be explained in the Torah, and they are the priest’s undercoat and the pants and the priest’s turban and the belt and coat and breastplate and ephod and front-plate.
+ובגדי לבן– There are four of these , that they are what the High Priest uses in the Special Divine Service of the day of the Fast of Atonement, and all of them are made of white falax, for God said regarding them (Leviticus 16:4): “He shall be dressed in a sacral linen tunic, [with linen breeches next to his flesh, and be girt with the alinen asah, and he shall wear a linen turban].” But the Halakha is not according to Rabbi Meir.
+
+Mishnah 7
+
+פילוסין והדוים (Pelusian, a town near Ramses in lower Egypt; Indian linen) – species of clothes that were known among them in their times, and they are different from each other in the manner of their shape/form alone, but their material is white flax, as like we will explain in Scripture.
+And it is stated [in the Mishnah]: "ואם רצה להוסיף מוסיף משלו" – but with the the condition that he will send that addition to the consecrated property (see Tractate Yoma 35b). But the Halakha is not according to Rabbi Meir.
+
+Mishnah 8
+
+Everything that is is brought in the Mishnah from the shape of the temple or the part of its sections and the description of its sides and the courtyards and the campbers and the Altar and except for it, do not request from me to explain it in every place, because I will in the future expalin to you everything and I will provide many pictures for you until you can describe in your heart well and understand all of it in your mind as if you saw it with your eyes in Tractate Middot with the help of God Almighty.
+Scripture states (Deuteronomy 32:3): “For the name of the LORD I proclam; Give glory to our God!,” and the receivd tradition that Moses our Teacher state to Israel at the time that I am mention the name of the Holy One Blessed be He with them, “Give glory to our God!”(see Tractate Yoma 37a and the Laws of the Divine Service of Yom Kippur, Chapter 2, Halakha 7, an dsuch is the obligation to perform them forever.
+
+Mishnah 9
+
+קלפי (urn for drawing lots) – box..
+ואשכרע (box-wood or ebony) – ebony wood, buxus (see also Tractate Sheviit, Chapter 7, Mishnah 2 – a kind of cedar whose wood is very hard-and solid like the wood from Lebanon and Syria - buxus, from which small vessesl are made that last for many years and it is considered an expensive wood).
+
+Mishnah 10
+
+He (Ben Katin, the High Priest) made for it twelve spigots/spouts in order that all the Kohanim that were serving with the daily burnt-offering would sanctify the8ir hands and feet at once (see Tractate oma 37a). Because he did n’t appoint a ritual slaughterer for slaughtering was appropriate by non-priests as was explained (see Tractate Yoma, Chapter 2, Mishnah 2), and the person who sprinkles/casts the blood is the one who receives the blood. And aalready it was explained that there were thirteen [priests] were privileged to doso, they removed from them the slaughererd and there remained twelve And the laver from service vessels and when there would be water in it, they would be sanctified, but they became unfit overnight, as will be explained in several places in the Order of Kodashim, therefore, he made a non-sacred vessel that water would always be in it and it would descend from that vessel to the laver according to the first need, first, and that vessel was called "מכני" (a a wheel device to lower the laver into the cistern of water below it).
+וכל ידות הכלים (all the handles of the vessels) – they are the handles of the veessels like the handles of knives and the hatchets that they sever the flesh with them and similar things.
+ונברשת (lamp) – like the kind of torches that they make at the openings of houses from glass, they made this fro good gold that shines that when the sun strikes it, it will appear to him as bright and light from the beginning of the day at sunrise in the Jerusalem horizon, and then they would recite the Shema.
+וניקנור – he was a man from the pious ones who went to Alexandria of Egypt and made there two bronze doors whose labor was very enlightened inorder to place them in the Temple forecourt as it was aftert that, and when he transferred by sea, a great storm befell them, and the sailors threw one of the doors into the mddile of the sea inorder to lighten the load of their ship, and they wanted to throw the second, he tied himself upon it and said to them that if they think about throwing this door also, you will not throw it other than with hme, and then the sea calmed down, and the individual door arrived to Acco (see Tractate Yoma 38a; in the Jerusalem Talmud, it was Yaffo), the place where it went out from and when it left and he removed it, the sea coughed up the second door there in Acco. And this is the miracle that occurred with the its doors, and he placed it in the eastern side in the Temple courtyard opposite the Temple.
+And the subject of: "לשבח" Psalms of Praise and the honor, and it is in Aramaic and in Hebrew, and it is one subject, it is the Aramaic translation of (Genesis 12:15): “and praised her (i.e., Sarai) to Pharaoh” and they praised it, as it staes (Psalms 147:12): “Jerusalem, praise the LORD, etc.”
+
+Mishnah 11
+
+גנאי– the opposite of praise.
+ולחם הפנים- its body is thick as will be explained in the Tractate Menahot (Chapter 11, Mishnah 4, folio 96a) but there were specialists to bake it in moulds/presses until it would be doubled/rolled up like they roll up doubled, and there was in the end artisans at baking that were with them. And the order of the act of the inscenses was known, and we will explain it in its place in Tractae Keritot (Chapter 1, Mishnah 1), and among them was grass that if you placed it with the incense, its column would go up either togethr or separated, and they would recognize that grass (see Tractate Yoma 38a) but they did not teach it to anyone.
+הגדס בן לו – would form letters in a wonderous fashion at the time of the recitation of the Psalm of each day, he would place his thumb in his mouth at the time of the recitation with his tongue and did it was not known how he did this with the change in the placement of his tongue within his mouth and how he would place his thumb until the letters came out with those beautiful/pleasant sounds.
+ובן קמצר– would write with many writing quills together and even though that they placed an excuse/pretext to be prevented from teaching, nevertheless, it (i.e., the Mishnah) discrased them as you can see.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+All mentions of the Name [of God] that will come in this Tractate, he wants tos ay the special Name (i.e., the Tetragrammaton), meaning Yud, Heih, etc. (see The Laws of the Principles of the Torah, Chapter 6, Halakha 2 and the Laws of Idolatry, Chapter 2, Halakha 7). But the Halakha is not according to Rabbi Yishmael.
+
+Mishnah 2
+
+לשון של זהורית (a crimson-colored strap)- a piece of crimson-colored wool, the Aramaic translation of:"תולעת שני" (see Exodus 25:4 “crimson yarns”) and its color is crimson, and its weight is two Selas (see Tractate Yoma 42a) for we have already explained the weight of a Sela several times (see Tractate Peah, Chapter 8, Mishnah 7 and Tractate Shekalim, Chapter 1, Mishnah 6). God said (Leviticus 16:17): “When he goes in to make expiation for himself and his household, and for for the whole congregation of Israel,” and therefore he states in the first confession, “I nd my household” and he says in that second one “and the children of Aaron”, that he confesses for himself and afterwards he will confess on the Kohanim, and after that for all of the Jewish people. And this you shall see that he arranges in the three confessions: "עון ופשע וחטא"/iniquity, transgression and sin which is the opinion of Rabbi Meir (see Tractate Yoma 36b) which is attached to his saying, may it be exalted, “and he shall confess over it all the iniquities and transgressions of the Israelites whatever their sins” (Levitius 16:21). But the matter is not like this, for it is not his intention to include different kinds of sins, for the iniquities/עונות are sins that wer performed wilfully and the חטאים/sins were those actions that were performed inadvertently, and the פשעים/trnasgressions are kinds of denial and rebellion against God like the great transgressions that those who committed them are called "פורק עול"/cast off the obligation, untie the yoke in desecrating the Sabbath and in idolatry. But it is a general principle among us that he confessies for the lighter [sins] and aftwaerds he confesses on the weightier ones, and therefore, the order of the confessions, whether for an individual or the community is: “sins, transgressions and iniquities.” But the Halakha is not according to Rabbi Meir.
+
+Mishnah 3
+
+ממרס (crush, rub, stir) – to shake so that that it will not congeal.
+ורובד (terrace – coming from the hall – the paved level space between steps in the Temple hall) – "מצטבה" (compare Maimonides’ explanation in Tractate Middot, Chapter 4, Mishnah 6 , and its subject matter – that of an אצטבה /a alccony, colonnade, portico, which is made ofrom the building in order to sit upon it See The commentary of of Maimonides on Tractate Pesahim, Chapter 8, Mishnah 6).
+
+Mishnah 4
+
+חתיה (taking coals out in a pan/scoop up glowing cinders) – this is unique for the removal of the ashes and coals from the fire, (Isaiah 30:14): “to scoop from a brazier.” But it was not necessitated on the day of the Fast of Atonement to pour out the fire of the pan into a second pan in order that that it not tire out the High Priest nor to had to his labor (see Tractate Yoma 44b), but the pan that he sweeps away the fire from the Altar itself enters into the Sanctuary and upon it he places the incense, and for this reason alone, it is made lighter in its weight in relation to the pan of every other da. And its arm is long in order to lighten upon him its carrying. And we have already explained the measurement of the Kab and the Seah and without them from the measurement snad weights at the end of Tractate Peah.
+ופרס – hone half of the one-hundred, meaning to say, the weight of fifty Denar. God said concerning the daily incense (Exodus 30:36): “Beat some of it into powder,[and put some before the Pact in the Ten of Meeting, where I will meet with you],” and it (i.e., the Torah) says on a fast day (Leviticus 16:12): “[and he shall take a panful of glowing coals scooped from the altar before the LORD], and two handfuls of finely ground aromatic incense, [and bring this behind the curain”, wanting when it says this here “finely ground” adding to it pounding, pounded spices (see Tractate Yoma 45a and also the Jerusalem Talmud).
+
+Mishnah 5
+
+Because of the honor/respect of the High Priest, they necessitated that the ascension of the Kohanim and their descent would be in the middle of the inclined plane leading to the altar in front of him, and also because of his honor, they would sanctify his hands and feet from a golden flask, what they don’t do for the rest of the Kohanim. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+מערכות (arrangements, piles of wood on the altar in the Temple) – It is the heap of fire that is made from the pile of wood on the Altar that is arranged and stacked and set on fire. And Rabbi Yehuda states that in the Outer Altar there were two piles of wood, one a large pile of wood upon which they would offer up the Daily Burnt-Offering, and the second they take from it fire in the coal pan for the incense as we have explained. And Rabbi Yossi states that there also was a third [pile of wood] that was made for the preservation of the fire that it not be extinguished ever. And Rabbi Meir states that there was also a fourth [pile of wood] that was made and upon it they would burn the limbs and fats that remained from the Daily Burnt-Offering of the eventide that the fire did not dominate all night long. But all of them agree regarding the two piles of wood on the altar, becaue it comes through the received tradition that this as it states (Leviticus 6:2): “[The burnt offering itself shall remain where it is burned upon the altar all night [until morning, while the fire on the altar is kept going on it],” this is the large pile of wood. But “the fire on the altar is kept going on it” is the second pile of wood on the altar of incense. And After it, it (i.e., the Torah) states, “the fire on the altar is kept going on it” , Rabbi Yossi says that this is the third pile of wood of the maintenance of the fire. But Rabbi Yossi states that this surrounds the first pile of wood. But Rabbi Meir attaches the pile of wood of the limbs and fats that was not consumed fro the evening. But others state that they are burned at the sides of the large pile of wood and all of them admit that regardless, we add a pile of wood on the day of the Fast of Atonement that is glorified and beautiful for the file. And the Halakha is acccording to Rabbi Yossi.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+The First Temple had only one curtain in it, while in the Second Temple there were two curtains in it because of a doubt that befell them at the time of its being built, and we will explain this in its place in Tractate Middot (Chapter 4, Mishnah 7). But that doubt had become clear to Rabbi Yossi and in his opinion that the place of the [second] curtain was in the wheel this and that, and this is the matter where he states [in the Mishnah] that there was only one curtain there and allof this we will explain in its place.
+And it is stated [in the Mishnah]: "עד שהוא מגיע לארון" – meaning to the say, to the place of the Ark (see Tractate Yoma 62b), because in the First Temple where there was an Ark, there wasn’t there [in the Second Temple] anything other than one curtain, and it only describes here the order of the Second Temple where there wasn’t an Ark there as there were two curtains.
+And the subject of what it says [in the Mishnah]: "ובא לו כדרך בית כניסתו" (and he went along by the way he entered – i.e., he walked out backwards facing the Ark – where it used to be) – that he leaves when he is walking backwards, his face towards the Holy of Holies and his his bak towads the opening, the Honor and Glory to God And similarly when they depart from every Divine Service, and the Levites when leave from the post, all of them do not depart other than backwards (see Tractate Yoma 53a and Maimonides’ codification in The Laws of the Chosen House/Temple, Chapter 7, Halakah 4 but he walks backwards slowly and softly to the side until he departs). And the liturgical text of this short prayer is as follows: “May it be Your will, Lord our God that iff this year was parched, that this year be rainy and not my destiny to be a servant of of ruling from the house of Judah, and that your people the House of Israel will not be in need for sustenance/a living (see Tractate Yoma 53b), and do not let the prayers of those who pass on crossroads enter before you.” And the explanation of [the word] "שחונה" is heat/warmth, the Aramaic translation of (I Kings 1:1): “and he (i.e., King David) never felt warm,” for he was not warm, he would pray that God would measure exactly the weather this year, and this would be of general great good for humanity and the animals, for the when the weather is average, it cures the bodies of those who are infirm, and preserves constatntly the heath of creatures, and first of all the measure (Deuteronomy 7:15): “The LORD will ward off from you all sickness.” And after that, he prayers for the contnual rule of justice and truth, and this is the purpose of everything. And after these two general matters, he prayers on the private matters of all human beings, that God will cause every peשלא להבעית את יrson to be sucessful in his labor, and his business and commerce will be successful in order that he will not need to ask and beg from his fellow. And afterwards he prayers that rain should fall, and when it (i.e., Tractate Yoma 53b) say, that the prayers of the passers-by should not enter before you,” because they do not pray other than for continual sunshine and the removal of rain.
+שלא להבעית את ישראל (to not dismay the Jewish people) – that it will not frighten them , for if he would be detained, they would worry that [perhaps] he had died, because many times the High Priests die in the Holy of Holies if they were not worthy or if they changed something in the act of [offering up] the incense, surely you will fearful as it (i.e., the Torah), may it be exalted, said regarding Aaron (Leviticus 16:2): “lest he die; for I appear in the cloud, etc.”
+And the explanation of "שתיה" is foundation, and according to the truth the place of Divine Service is the foundation of the world,and as it is mentioned at the beginning of [Tractate] Avot (Chapter 1, Mishnah 2 and the commentary of our teacher – Maimonides – there).
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+נכנס למוקם שנכנס– meaning to say to the place that entered with the incense between the bars projecting from the Ark , and he sprinkles from the blood in front of the Ark as od stated (Leviticus 16:15): “for he shall sprijnkle it over the cover and in front of the cover.”
+כמצליף (like swinging a whip) – like one who strikes with a rod/scourge (see Tracate Yoma 54b). And he mentions the word “one” twice so that he does not error in the countain, and he comes to count the first sprinkling following from the overall number of seven below, and God stated (Leviticus 16:14): “and sprinkle it with his finger [over the cover on the east side],” this is the first sprinkling, and fafterwards from the blood witih his finger seven times (Leviticus 16:19: “And the rest of the blood he sprinkle on it with his finger seven times” – see also the Laws of the Service of Yom Kipppur, Chapter 3, Halakha 8), as it comes in the received tradition.
+וכן – this is the base.
+
+Mishnah 4
+
+He pours/casts the blood of the bull into a bowl (out of which the sprinkling is done) which has the blood of the goat in it and he eturns everything to the pool that had in it the blood of the bull in order that bloods sould mix very wwell (see Tractate Yoma 58a). And all of this matter is clear.
+
+Mishnah 5
+
+He sprinkles on the beam in front of him "מלמעלן למטן" in order that that the bllod would not squirt onto his clothes (see Tosefta Tractate Yoma Chapter 3, Halakha 1 where this is the approach of the First Tanna, and so our teacher codiefied in the Laws of the Service of Yom Kippur, Chaper 4, Halakha 2). But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 6
+
+טהרו של מזבח (the exposed surface of the Altar from which the ashes had been raked) it is the revealed place therein (see Tractate Yoma 59a) because the insecense of each is not other tfor the golden Altar as God stated (Exodus 30:7): “On it Aaron shall burn aromatic incense: [he shall burn it every morning when he tends the lamps].”And on each day, they remove from it the remnants of the coals and the ashes as we have explained. And tehrefore, he intends to sprinkle the blood on the place where there is neither ashes nor goals, but only the body of the revealed Altar.
+And it (i.e., the Mishnah) states: "ועל מזבח החיצון" – meaning to say that the blood that is placed on the outer Altar, their remnants are placed on the foundation of the southern one. And the subject of religious trespass will be explained completely in its place (see Tractate Meilah, Chapter 3, Mishnah 3 along with Maimonides’ commentary and the Laws of Religious Trespass/Meilah, Chapter 2, Halakha 11).
+
+Mishnah 7
+
+Rabbi Eliezer and Rabbi Shimon state that if he made three or four sprinklings and the the blood is spilled, he completes the number on the sprinklings that were were aleady done from other blood. But the Halakha is not according to them.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+The word "שני" is repeated in the goats of Yom Kippur three times, and it is stated [in the Torah] (Leviticus 16:5): “And from the Isrraelite community he shall take two he-goats [for a sin-offering and a ram for a burnt offering],” and it (i.e., the Torah, Leviticus 16:7) states: “Aaron shall take the two he-goats” and it (i.e., the Torah, Leviticus 16:8) states: “and he shall place lots upon the two goats,” and the received tradtion comes [to state] that this is to hint that it is more appropriate that they will be equivalent in appearance, and in height and in cost (see Tractate Yoma 62b), and we stated, appropriate, but we didn’t state “obligatory” because it (i.e., the Torah) states aftewards: "השעיר"./the goat, "השעיר"/the goat and it did not state that the one desired this goat from any place.
+And it is stated [in the Mishnah] here: "ואם של שם מת ואם ששל עזאזל מת"/if the one cast for God had died…but if the one cast for the Scapegoat had died” – its explaination is not that one shoud say these two sentences together in order to remove [oneself] from the doubt in the manner that they stated in [Tractate] Pesahim (Chapter 8, Mishnah 2), if my Rabbi had told me [to bring] a goat or if my Rabbi had told me [to bring] a lamb, because there is no doubt here for after the lottery one of them died, but it comes to regulate/put in order how he should state – if that of God is the one that died, and similar, how he should speak if it is the one for Azazel that died.
+And it states [in the Mishnah]: "והשני ירעה" – meaning to say the second (see Mishneh Torrah, the Laws of the Act of Sacrifices/Maaseh HaKorbanot, Chapter 15, Halakha 4 and look at the Kesef Mishnah there as well as The Laws of Defiled Holy Things, Chpater 6, Halakha 1) from the two that he made a lottery on them at the end, because the legal decision is that living things are not banished/exiled (see Tractate Pesahim 73b and 98a, Tractate Yoma 64a, Tractate Kiddushin 7b, Tractate Zevahim 12a, Tractate Keritut 28b and Tractate Temurah 26b).
+And the subject of "מתה" that we bring it inside to the house and leave it there until it dies (see Tractate Kiddushin 55b) and it is simple that the goats of Yom Kippur are a communal sin offering as it states (Leviticus 16:5): “And from the Israelite community he shall take two he-goats for a sin-offering and a ram for a burnt offering.” But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+It has already been explained to you tha thte order of the confession is that he should mention (as we saw above in Tractate Yoma, Chapter 4, Mishnah 2): "חטא עון פשע"/an inadvertent sin, an iniquity and a transgression/wilfull sin.
+
+Mishnah 3
+
+It comes in the received tradition that what God said (Leviticus 16:21 – but this source does not make sense as the word "איש" does not appear at all, let alone the stated conclusion of Maimonides’ - comment regardless of the validation found in the Mishnah itself) – to validate the action of a “foreigner”/non-priest (see Tractate Yoma 66b).
+
+Mishnah 4
+
+הריס – two parts from fifteen from the mile, because theere are seven and one-half RIS in a mile, and there was from Jerusalem to the place called TSOK twelve miles which are ninety RIS. And there was between each and every booth a mile whichis twothousand cubits which is the Sabbath limit, and there would remain between the last booth and TSOK two miles.
+
+Mishnah 5
+
+You already knew that there was between each booth the Sabbath limit. And it is possible for the peapole of each booth to accompany him to the nearest booth. And between the last booth and TSOK is two miles, but he is not able to walk other than a mile while is the Sabbath limit, and therefore he stands from a distance.
+
+Mishnah 6
+
+He doesn’t tie the entire strap to the rock lest it turn white before the knocking down of the goat and he would consider that the sins are atoned without pushing down the goat [into the ravine]. But the thing that one is oblged to do is not to tie all of it between its horns lest at the time of his being pushed off, it turns its heart and he (i.e., the Kohen) will not see the crimson strip if it had become white or not and his mind will become discouraged and he will think that the sins were not atoned for (see Tractate Yoma 67b). And it is explained in the Torah that when he sends forth the goat that he defiles his clothing, as it states (Leviticus 16:26): “He who set the Azazel goat free shall wash his clothes”. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+קלען במקלעות (he twisted them around carrying poles) – that he takes the pieces of meat in their skin without stripping/skinning them (see Tractate Yoma 67b) because God said (Leviticus 16:27): “their hides, flesh and dung shall be consumed in fire.” And it is explained in the Torah that the person who burns them will wash his clothes (Leviticus 16:28: “He who burned them shall wash his clothes and bathe his body in water”). But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 8
+
+דיבריות (stations) – Rabbi Yehuda holds that when the goat reaches the wildnesses, he has performed his commandment (see Tractate Yoma 68b) even though it did not reach TSOK, and therefore, he estimates in order that it will reach Bet Horon which is the wilderness alone. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+אצטלית לבן משלו (his own white garment/robe) – to inform you that the reading [from the Torah] is not Divine Service (see Tractate Yoma 68b), and therefore it is permissible for him to read in any clothing that will be.
+And it is stated [in the Mishnah]: "אם רצה בבגדי בוץ קורא" (if he wanted to read in linen/byssus, he may do so) – to inform you that it is permissible for him to wear the clothing of the Priesthood and even not at the time of the Divine Service, because the general principle among us is that the priestly clothing was given to enjoy [even] not at the time of Divine Service (see Tractate Yoma 69a and similarly, the Mishneh Torah: The Laws of the Serfice of Yom Kippur, Chapter 3, Halakah 9 and in the Laws of the Vessels of the Temple, Chapter 8, Halakha 11 – and it states that the belt of the High Priest on Yom Kippur is not the belt of the High Priest on the other days of the year as is found in The Laws of the Vessels of the Temple, Chpater 8, Halakha 3). And the [Torah] Scroll is transferred from hand to hand for honor and glory. But the actual reading occurred in the Women’s Court where it was permitted for a person to sit there (see Tractate Yoma 69b), for from what it [the Mishnah] says: "עומד" implies that he would sit prior to this. But from the Court of the Israelites and inward they don’t sit in them at all other the Kings of the House of David alone, because Scripture states (I Chronicles 17:16: “Then King David came and sat before the LORD.” And that they made necessary to read from [the portion of] the Book of Numbers (Chapter 29, Verses 7-11) by heart is because one person does not read from two Torah scrolls because of the defect of the first (see Tractate Yoma 70a and early manuscripts of The Laws of Prayer, Chpater 12, Halakha 23 – that one person shold not read one subject matter in two Torah Scrolls. And similarly in the Laws of The Divine Service of Yom Kippur, Chpater 3, Halakha 10, for the same reason. The Kesef Mishneh commentary was missing from the Laws of the Divine Service of Yom Kippur, and therefore, he wrote it in the Laws of Prayer, for it is not necessarily one subject matter, but, from the early manuscripts, it is not one subject matters, yet, our practice on Shabbat Rosh Hodesh or Shabbat Hanukkah is to use two Torah scrolls, as well as during the Festivals)., and we don’t roll the Torah Scroll in public because of the the Honor of the Congregation/Kevod HaTzibbur, and therefore, he should not roll the Torah Scroll until he reaches the portion in the Book of Numbers and should also not read from a second Scroll. And these eight blessings, the first [being], “who chose us from all peoples”, etc., and he reads [the Torah], and he recites the blessing after the reading, “who has given us a Torah of truth, etc.,” and this is the second blessing. And the third [blessing]: “Accept O LORD our God, etc,” and the fourth [blessing], “We give thanks to you,” and the fifth [blessing], “Forgive us, etc.,” and the sixth [blessing], he prays for the preservation of God’s preence in the Temple, and that God will make constant His glory, and the seventh [blessing], he prayes that God will bless the Kohanim and accept their sacrifices in a similar manner, and in the eighth [blessing] he prays for the salvation of Israel and that God should bequeath to them in triumph and he concludes [with the blessing}: “Praised are You, O God, who hears prayer” (which is similar to what Maimonides wrote in his commentary to Tractate Sukkah, Chapter 7, Mishnah 5. Kapach does not know why Maimonides changed the order of the Mishnah placing the Kohanim before the rest of the Jewish people, and the entire Jewish people with the rest of the prayer togethere, but in the Laws of the Divine Service of Yom Kippur, Chaper 3, Halakha 11, he counts the two Torah blessings, the one before and the one after [the reading] as one, and the Jewish people and the Kohanim and the rest of the bprayer in the third, accoreding to the order found in the Mishnah and in the Tosefta).
+
+Mishnah 2
+
+It informs you that it is permitted for a man to leave the Divne Service and to go to see another Divine Service (see Tractate Yoma 70a, and there is nothing here about “you must not forego the occasion for performing a Mitzvah/religious act.”).
+
+Mishnah 3
+
+Rabbi Eliezer holds that the order of the sacrificial offerings on the Day of the Fast of Yom Kippur is according to their order in Scripture, meaning to say, that he offers the Daily Burnt-Offering of the Morning and after it the Divine Service of the Day, as its order will be explained, and after it its ram and the ram of the people and the portions of the sin-offering consumed on the Altar, and after that, the burnt-offering of the bull. And after that, the seven lambs, and after that the Daily Offering of the Eventide, because the the Divine Service of Yom Kippur is in the Book of Leviticus (Chapter 16) and the burnt-offering of the bullock and the seven lambs are in the Book of Numbers (Chapter 29). But Rabbi Akiva states that the order is that he offers [first] the Daily Burnt-Offering of the Morning and after it, the Burnt-Offering of the Bull and the seven lambs, because they are the Additional/Musaf Sacrifice and Scripture states regarding the Musaf/Additional Service alone (Numbers 28:23): “You shall present these in addition to the morning portion of the regular burnt offering,” juxtaposed to the Daily Burnt-Offering of the morning. But Rabbi Eliezer states states that this is the way it is done, but not on the Day of the Avodah/Divine Service [of Yom Kippur]. And after that the Divine Service of the Day, and after that the goat that is sent off [to the desert/wilderness], and after that his ram and the ram of the people, and after that the portions of the sin-offering consumed on the Altar, and that the Daily Offering of the Eventide. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 4
+
+It is stated [in the Mishnah]: "באלו נשאלין" (in these they were approached for the decision of the Urim and Thummim), meaning to say that they do not approach to ask for the decision of the Urim and Thummim other than the Kohen Gadol who is dressed in these eight [pieces] of clothing. And the order of the asking for the decision was lready mentioned, that the Kohen turns his face to the Ark, and the questioner turns his face behind the Kohen Gadol and asks: “Shall I do this or/and that or not?”, the Kohen will answer him and say to him, “Do it” or “Don’t do it,” according to what appears to him on the breastplate (see Tractate Yoma 73a), because it has a complete aphabetical listing, because Abraham, Isaac and Jacob are written on it (see Tractate Yoma 73b) and the names of the Twelve Tribes as will be explained in Scripture (see Exodus 28:21 and 39:14), and it is written after their names the Tribes of God (so it is also written in the Laws of the Vessels of the Temple Chapter 9, Halakha 7, and in the Babylonian Talmud, “The Tribes of Jeshurun” and in the Jerusalem Talmud “The Tribes of Israel,” and perhaps this was the reading that Maimonides had in his Talmud). And It is required that the Kohen is a prophet , because it is a received tradition among us that every Kohen that speaks in the Holy Spirit when the Divine Presence/Shekhina rests on him they ask him but when the he does not speak with the Holy Spirit and the Shekina does not rest upon him, they don’t ask him (see Tractate Yoma 73b). And that which it (i.e., the Mishnah) made a condition that they don’t ask him othe than a king and the Deputy Nasi, and similar things to it, for Scripture surely states concerning Joshua , and he is a King, and will stand before Eleazar the [High] Priest and will ask him for the judgment of the Urim bewfore God, he and the entire Jewish people with him, and the entire congregation (see Numbers 27:21: “But he shall present himself to Eleazar the Priest, who shall on his behalf seek the decision of the Urim before the LORD. By such instruction they shall go out and by such instruction they shall come in; he and all the Israelites, the whole community.), and it comes as a received tradition that “and all the Jewish people/Israelites” this is anointed for war, and “the entire congregation” this is the Sanhedrin. And similarly, all who need the community is included in this when it (i.e., the Torah) states, “and all of the Israelites with him”. And since we have mentioned what was written on the breastplate, I will inform you how the names of the Tribes were written on the stones of the Ephod and this is their order (see Tractate Sota 36b, and examine the commentary of the Kesef Mishneh for the Laws of the Vessels of the Temple, Chpater 9, Halakha 9): (On the right side, from top to bottom: Reuven, Levi, Issachar, Naftali, Gad and Yehosef; on the left side: Shimon, Yehuda, Zebulun, Dan, Asher and Benjamin). And you will find the number of indications on each stone is twenty five, but the name of Joseph is written as “Yehosef” as we have writen, and the allusion to hims is stated (Psalms 81:6): “He imposed it as a decree upon Joseph [when he went forth from the land of Egypt; I heard a language that I knew not.” But the stone in whih is written on its top “Reuben” on the right hand border, and that “Shimon” is written on its top on the left hand border.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+It is not explained in the Torah the prohibition of these things on the Day of the Fast of Atonement, but rather, the language of "ענוי"/affliction appears five times. It states (Leviticus 23:32): “It shall be a sabbath of complete rest for you [and you shall practice self-denial/"ועניתם את נפשותיכם" ],” and it (the Torah) states (Leviticus 16;31): “It shall be a sabbath of complete rest for you [and you shall practice self-denial/"ועניתם את נפשותיכם"],” and (Numbers 29:7): ‘On the tenth day [of the same seventh month you shall practice a sacred occasions when you shall practice self-denial/"ועניתם את נפשותיכם"],” and (Leviticus 23:27), “Mark, the tenth day [of this seventh month is the Day of Atonement. It shall be a sacred occasion for you; you shall practice self-denial/"ועניתם את נפשותיכם"],” and (Leviticus 16:34): “This shall be to you [a law for all time;: to make atonement for the Israelites for all their sins once a year.”] (but, note that Maimonides does not mention the more appropriate verse in Leviticus 16:29: “In the seventh month of the tenth day of the month, you shall prace self-denial/"תענו את נפשותיכם"), and the accepted tradition comes to prohibit five things of bodily enjoyments (see Tractate Yoma 76a) which are feeding, and washing in water (there is no distinction between cold or warm water, as is found in Tractate Taanit 13a) and anointing with oil, and the wearing of leather sandals and sexual intercourse, and it states in each one of these “self-denial”/עינוי in Scripture but they are hints and [mere] supports, (see Tractate Yoma 76-77a) and the essence of their prohibition is accepted tradition, and for all of these, a person who does any one of them is liable for lashes for rebelliousness.
+And the subject matter where it (i.e., the Mishnah) states: "אסור", except for feeding, meaning, eating and drinking which the liability of extirpation/Karet if he ate according to the measure mentioned, but if he at less, this is prohibited and he is liable for lashes of rebelliousness. God said, that he who transgresses on the “self-denials” (Leviticus 23:30): ”I will cause tha tperson to perish [from among his people,.” (and see Tractate Yoma 74b – for this Biblical verse deals with doing work on Yom Kippur, and in the Laws of The Resting on the Tenth Day, Chapter 1, Halalkha 4, Maimonides wrote that when it says, “you shall practice self-denial,” it means by implication that this is fasting). And it comes as a received tradition that the matter that the soul depends upon is eating and drinking. But it is appropriate that the king appear handsome (see Tractate Yoma 78b). And similarly the bride in order that she not disgrace herself before her husband, and therefore, we permitted to them to wash their faces.
+וכותבת הגסה (the large date) – a large date, It states [in the Mishnah] "כותבת גסה" – which is less than an egg’s size (see Tractate Yoma 79b). And the explanation of "גרעניתא" (globule, stone/kernel of fruit) (see Tractate Terumot, Chapter 11, comment 21.
+ומלא לוגמיו (a mouthful) – this is that he drinks a measure, that if he were to return it to one side of his mouth, the other side would protrude it and it woild appear (see Yoma 80a). But from what you need to remember always that all of the measurements in our Torah are “traditional laws handed down from Moses at Sinai” (see Tractate Sukkah 6a). But the Halakha is not according ot Rabbi Eliezer.
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+ציר (brine) – the juice that flows from the fish if they are pickled in salt.
+ומוריס (fish brine, pickle liquor) (see Tractate Pesahim, Chapter 7, Mishnah 1, note one and Tractate Trumot, Chapter 11, Mishnah 1, note 7) – ALMARI.
+מחנכין אותן (Maimonides adds from his own notes from Proverbs 22:6: “Train a lad in the way he ought to go”) – We acccumstom them to fast in stages two years before the obligation of the fast falls upon them for healthy children or one year for those who are sickly (see Tractate Yoma 82a). And know that the males from age thirteen years [fast[ fully and females from age twelve, a are obligated to fast according to the Torah if they brought forth [two hairs[, because the females are able to to endure the Fast more than the males, for the tempeature of the males is hotter and that which separates from from their bodies is greater. And the males and the feamles from age eleven fast the entire day according to the Rabbis in order to educate them in the [observance of] the commandments (see also The Laws of the Tenth of Tishrei, Chapter 2, Halakhot 10-11 and examine the Raavad and the Magid Mishnah there). But from age nine or from age ten they fast a few hours from the day, whether they are males or females in order that they become accustomed to fast, and we don’t feet them until the hunger pangs hit them.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+And similarly if a pregnant woman smelled the flesh of Holy Meat [of the Temple] or the flesh of pigs and her soul ws stirred to teat it, wwe feet herfrom it until her soul settles (see Tractate Yoma 82a).
+ובקיים – they are the specialists, meaning to say, the specialists of the physicians. But there is in this matter a that a division of laws are explained to you, and this that a sick person all the while that he requests to eat, we feed him, and even if all the doctors stated that he does not need food, we feet him until he is satisated. But if the specialist physician instructed that he must heat and he states that he doesn’t need anthing, we feed him and we don’t hearken to the words of the sick person But if the doctors are divided, and some of them say that we need to feed him and some of them say that he doesn’t it, we listen to the the specialists or the majority. But if they were equal in their numbers and their specialization , according to our knowledge we feet him (and so Maimonides decided in The Laws of the Fast of the Tenth, Chapter 3, Halakha 8), because the general principle among us is that if there is a doubt regarding savomg pf a life, we are lenient (see Tractates Shabbat 129a, Yoma 83a, 84b, Ketubot 15a, Bava Kamma 44b, 90a, Bava Batra 50b and Sanhedrin 79a).
+
+Mishnah 6
+
+בולמוס – one of the kinds of fainting/swooning that are caused on account of the pangs of hunger in the mouth of the stomach and when he eats it (i.e., the hunger) disappears and passes from him and the darkness passes from his eyes.
+ודברים טמאים– they are forbidden things like insects and reptiles and unclean animals and others like them, but we don’t hurry to feed to those people a thing whose prohibition is severere, but we feed them little by little, if it is sufficient, if not, we feed them something more severe (see Tractate Yoma 83a).
+וחושש בפיו (one who has a sore mouth) – one whose palate is consumed , that if they do not cure him, his apprentices and his smile will be consumed.
+וסם – this designation includes all the roots/medicines whatever they will be. But the Halakha is not according to Rabbi Mattiah ben Heresh who permitted feeding the man the lobe of the liver of a crazy dog on the day of the Fast of Atonement if it bit, because it is not beneficial other than in an adapted manner . But the Sages says that we don’t violate the commandments other than for medicinal purpose only which is a clear matter that the simple logic and experience obligate him, but not through adapted ucring , because their matter is weak , and it would not obligate him in logical, and his experience is far, and it is a claim from one who makes a claim. And it is a large principle – know it.
+And it is stated [in the Mishnah]: "כל ספק נפשות דוחה את השבת" – to spur you on the expediency of this and we don’t delay and even on the first Shabbat of his illlness, when the infirm person is yet able to bear his illness, and we don’t say that surely he needs to violae for himself the next Sabbath, let us leave hiim today in order that he doesn’t have to violate for himself two Sabbaths (see Tractate Yoma 84b).
+
+Mishnah 7
+
+מפקחין – did and search after him, and if he reached his nose and didn’t find any breath in him, it is forbidden for him to dig further, for he is certainly dead. But if they found him living, even though he is not capable of living other than a short time and would die, we remove the debris that is upon him and remove him.
+And this is the matter when it said [in the Mishnah]: "מצואוהו חי מקפחין עליו" and it (i.e., the Mishnah) says: "ואם מת יניחוהו"- for there are those among the Sages who hold that we save the dead person from the conflagration/fire, therefore it (i.e., the Mishnah) informed us that from fallen debris, there is no dispute that we leave him there.
+
+Mishnah 8
+
+Remember these general principles and rely upon them, and this is if a person made an inadvertent error regading a positive commandment and/or a negative commendment, or wilfuly violated a positive commandment and did repentence, he is pardoned immediatley. And the repentence is that he will confess on his sin before God and will regret on what he has done and will accpt upon himself that he will not again perform that act. It is stated [in Scripture] reagrding confesson and separation from the sin (Proverbs 28:13): “He who confesses and gives them up will find mercy,” and it is stated regarding remorse/contrition (Jeremiah 31:19): “Now that I have turned back, I am filled with remorse.” But if he violated a negative commandment willfully and did repentence, the repentence is held in suspense and Yom Kippur atones. But if he inadvertently acted regarding [sins whose punishments are] extirpations and death at the hands of the Bet Din/Jewish Court in a matter that requires of him a sin-offering or he committed a sin that requires of it a definite guilt-offering and he brought his sin-offering and/or his guilt-offering and repented, he attains atonement immediately. And it is explained in the Torah that a person who brings his sin offerings requires repentence, as it states (Leviticus 5:5): “he shall confess that wherein he has sinned.” But if he acted willfully regarding [a sin whose punishment] is extirpation or death by the Beth Din and repented, repentence and Yom Kippur hold him in suspense and afflictions cleanse him, and when he dies, his atonement is completed. And all of this occurs if he sinned willingly, but someone who sinned through compulsion is exempt. What are we speaking of? At a time when it is not the Divine Service of the Day of Atonement, but no if he already knows that with the Scapegot he is atoned for all of his sins, as we will explain at the beginning of [Tractate] Shevuot (Chapter 1, Mishna 6).
+
+Mishnah 9
+
+It is stated [in the Mishnah]: "אחטא ויום הכפורים מכפר אין יום הכפרוים מפפר" – is the case like it said (in the Mishnah): "אין מספיקין בידו לעשות תשובה" - meaning that God will not assist him to do on the day of the Fast of Atonement that which would be appropriate for him to receive atonement for that day (see also in the Mishneh Torah: The Laws of Repentence, Chapter 4, Halakha 1). And the Scapegoat would not not atone for sins between a man and his fellow human being.
\ No newline at end of file
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+Rambam on Mishnah Yoma
+רמב"ם משנה יומא
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Yoma
+This file contains merged sections from the following text versions:
+-Translation by Rabbi Robert Alpert, 2023
+-https://www.sefaria.org/
+
+Rambam on Mishnah Yoma
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+God said (Leviticus 8:33): “You shall not go outside the entrance of the Tent of Meeting for seven days,etc. ” And He said after that (Leviticus 8:34): “Everything done today, the LORD has commanded to be done [seven days], to make expiation for you,” and it comes in the received tradition to do this through the act of the [Red] Heifer, to make expiation for you, this is the act of Yom Kippur/the Day of Atonement (see Tractate Yoma 2a), and therefore, the Kohen who burns the [Red] Heifer and the Kohen Gadol/High Priest who serves on Yom Kippur, we separate them for seven days [prior]. And we separate him from his wife (see the Laws of the Service of Yom Kippur, Chapter 1, Halakha 3, where the term: "ספק" does not appear), lest she be found to be a menstruant woman and he would be ritually impure for seven days like it is explained in Scripture regarding someone who has sexual intercourse with a menstruant woman (see Leviticus 15:24: “[And if a man lies with her,] her menstrual impurity is communicated to him, he shall be impure seven days,” But the Sages state that ritual impurity is found, death is not found (see Tractate Yoma 13a), for if you are troubled by death, "אין לדבר סוף"/there would be no end to the matter, that we would be able to state lest the second [wife] die, and similarly, the third and/or fourth [wife die]. But the subject matter that we state regarding death is not freauent, for sudden death does not occur other than by chance/accidentally.
+
+Mishnah 2
+
+We get him (i.e., the High Priest/Kohen Gadol) to the Divine Service [of Yom Kippur] during these days in order that it will be easier upon him on the fast day of the Day of Atonement.
+ומקריב חלק בראש. (the Kohen Gadol has the first right in offering up any portion) – he will offer it up before all of those who offer up what ever portion that he wants and then eat from the sacrifices tha tare consume any amount that he wants. And takes his portion first. And in the Tosefta (Tractate Yoma, Chapter 1, Halakha 5 – which is similar to the version found in the Talmud, Tractate Yoma 17b – Maimonies brings a different version of the text in his comments): “How so? He offers up the portion first and states: I offer up this burnt offeirng , I offer up this meal offering. How so? He takes the part first. He says: This I consume, I consume; this guilt-offering I consume. When is this the case? Regaring the Holy Things of the Temple, but the Holy Things of the province, botht he High Priest and the ordinary priest divide it equally.
+
+Mishnah 3
+
+There is a general principle among us that the High Priest would not be from the priests anyone who are more accomplished of the men of his generation other than him in wisdom, and in fear of God and in beauty and in abundance and in strength, for God said (Leviticus 21:10): “The priest who is exalted above his fellows” and the accepted tradtion comes that he should be greater than them in beauty, in strength in wealth and in wisdom (see Tractate Yoma 18a and the Tosefta Tractate Yoma, Chapter 1, Halakha 6). But if he didn’t have money, they collect from the monies of the Kohanim and they give it to him until he would be wealthier than any one of them, for God said (Leviticus 21:10): “who is exalted above his fellows”, that his brothers should glorify him. But in the Second Temple period, where in it all of the matters were not fully complete, like knowledge and the kings would not walk before the straight tradtition and they would appoint High Priests with power even though they are not worthy of it, and regarding them it is possible to say, "שמא לא למדתה" and because of the chamber where the High Priests live was called: "לשכת פלהדרין"./the chamber of assessors, our subject is the house of the officers/commissioners (see Tractate Demai, Chapter 2, Mishnah 4), that the kings appoint them over the markets and transfer them in a short time according to the will of the king (see Tractate Yoma 8b). And so they do with the High Priests, all who continually draw close to the king and provide him with money,
+
+Mishnah 4
+
+And similarly, he should not eat on the Eve of the Day of Atonement any foot that increases the semen or that leads to an erection such as fish and milk (see the Laws of the Service of Yom Kippur, Chapter 1, Halakha 6) and the eggs that are seasoned with spices, and similarly every thing that has bulk in it.
+
+Mishnah 5
+
+They (i.e., the priests) take him to the upper chamber of the House of Abtinas to teach him the manipulation of the Kohen taking a handful of incense (see Tractate Yoma 19a. See also the fifth chapter of the Mishnah of Tractate Shekalim). And this is according to the opinion of one who says that this is of the hardest/difficult forms of Divine Service in the Temple, but it will be explained at the beginning of [Tractate] Menahot (folio 11a and in Tractate Yoma 47b. But in the Laws of the Divine Service of Yom Kippur, Chapter 4, Halakah 1, it states that this is the hardest Divine Service in the Temple) that this is not the case, but rather it is like it states there that the handful of incense is like the people who take handfuls. And it was already explained to you in the fifth chapter of [Tractate] Shekalim, that the House of Abtinas [was responsible for] the actions regarding the incense, and they adjured him on the matter for it is impossible for any person to see if he changed it since the Sadducees hold that that one places the incense on the fire in the hall containing the Golden Altar and afterwards brings in the coal-pan to the House of the Holy of Holies (see Tractate Hillin 19b), an we learn this from what God, my He be exalted said (Leviticus 16:2): “for I appear in the cloud over the cover,” for he doesn’t enter to the cover/the place of atonement other thaan with the cloud, and the true tradition comes [teaching] that this is not is no (see Tractate Yoma 53a), but rather, that like it it explains when it (i.e., the Torah) says (LLeviticus 16:13): “He shall put the incense on the fire before the LORD, [so that the cloud from the incense screens the cover that is over -the Ark of -the pact, lest he die],” for it is impossible then for any individual to know what he did for God clearly said (Leviticus 16:17): “When he goes in [to make expiation in the Shrine] , nobody else shall be in the Tent of Meeting until he comes out, and therefore, we adjure him. He cries that they suspected him of engaging in herecy, and they also cry that they suspected him, because it is prohibited according to our Torah to suspect evil in a peson who is not known among us (see Tractate Yoma 19b, and Tractate Shabbat 97a, and compare the explanation of Maimonides to Tractate Avot, Chas you seeapter 1, Mishnah 6) but rather because we are forced to as you see.
+
+Mishnah 6
+
+These books that are mentioned (i.e., Job, Ezra and Chronicles and Daniel) have in them stories and events of the times that attract/draw the heart so that he won’t sleep.
+
+Mishnah 7
+
+מכין לפניו באצבע צרדה – this is that they strike the thumb with the finger that is nearest to it (see also Tosefta Yoma, Chapter 1, Halakha 9 which speaks of the thumb of the right hand along with the commentary of the Tosefta Kifshuta of Rabbi Saul Lieberman and also Tractate Yoma 19b), strongly, for there is much that people do at the time of singing as they produce beautiful vocalized sound.
+And the matter of: "הפג אות על הרצפה"./get up on your feet and drive away slumber this once by stepping on the cold marble pavement, make cold the warmth of your feet through this that you will stand one hour on the floor because the floor coolds the meet and the sleep escapes, for from the wamrth of the feet comes sleep, and this explanation of this reason is in the natural articles, and it is a Hebrew word (Genesis 45:26): "ויפג לבו"/”his heart went numb [for he – Jacob – did not believe them”, that the warmth of his heart was assuaged, and many times the Sages use this word for this matter (see also Tractate Yoma, Chapter 3, Mishnah 5, Tractate Shabbat 40b, Tractate Betza 34a and others).
+
+Mishnah 8
+
+The removal of the ashes from the altar/תרומת הדשן – removal of the ashes from it.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+I have already informed you that the removal from the altar is that he should remove its ashes from it. And it states [in the Mishnah]: "כל הקודם את חברו לתוך ארבע אמות" -that is that he would be close to the Altar within four cubits. And the order of this casting of lots [for the sacrifices on Yom Kippur] that it (i.e., the Mishnah) mentions is such, for it is forbidden among us to count the men of Israel at all, and even for the sake of [the performance of] a commandment (see Tractate Yoma 22b), but the action of King David is known (see Second Samuel, Chapter 24), but they are enumerated when someone wishes to count them (see the implication of this language in the Laws of the Daily Burnt Offerins and Additional Oferings, Chapter 4, Halakha 4), in that they take from all them something, and count those things and therefore, if there were many Kohanim who all gathered close to the Altar, the appointed officer says to them, “put out your fingers,” after he placed them in a line and they agree from who will begin the count and which number, as for example that they agreed that the number would be thirty or forty or fifty or whatever number that was desired, and each one of them would put up a finger if he was weak, orseeral fingers if he was strong and able-bodied, and begin to count according to those fingers, “one, two, three” according to the order until he completes the number that they agreed upon at the start, and the one (i.e., Kohen) that the end of the numbering would reach him would perform that Divine Servic. But they don’t count the thumb for the person who put out his thumb because it is easy raise it and to bend it, and perhaps he will rraise it or bend it if the number approaches the end [of what is needed] in order that the lottery/allotment will come to him. And according to this system there were four lottteries that were in the Sanctuary. Know this and learn it, because these allotments/lotteries were not made clear to to any person before us in how the Gaonim explained what preceded us and who saw their words, because from the language of the Talmud no person would comprehend antyhing from them at first examination, but what is correct in those expressions is what we have explained.
+
+Mishnah 2
+
+There is no commentary of Maimonides on this Mishnah.
+
+Mishnah 3
+
+All of these things were in one arbitration by counting (i.e., a lottery) like I will explain to you. All of them would stand in one row or in a circle, and agree on one man who wold begin the counting from him, and they wpi;d agree that the number that they decided uon would be completed with him, like as we expalined, this one would sprinkle/cast the blood and the one next to him would slaughter amd the pme mext tp jo, wpuld clean the Altar and the one next to him would clean the Menorah, and the one next to him would bring up the limbs to the inclined plane leading to the Altar, and that person who brings up the limbs to the inclined plane leading to the Altar, he and eight men according to the order of their standing would merit in the Daily Morning Offering, each one of them with what he has to take according to the order of the carrying that I will explain. The first takes the head and the foot, and the second next to him takes the two hands, and the third the haunch/spine and the foot, and the fourth with the chest cavity and the cud and the fifth with the chest surrounding the two lungs, and the sixth the intestines and rhe sevenrh wirh the fine flour, and the eighth with the fastenings and they are the thongs of the High Priest that with them God said (Leviticus 6:13): “This is the offeringthat Aaron and his sons [shall offer to the LORD on their occasion of his anointment],” and they were called חבתין/pancakes, because it states it states (Leviticus 6:14): “It shall be prepared with oil on a griddle”/על מחבת בשמן תעשה". And the ninth [lottery] is with wine, for this. Behold this allotment/arbitration (i.e., lottery) thirteen are found worthy, nine whom we appointed and who shrinkles [the blood] and slaughters, and cleans the Alta, and cleans the Menorah. And the one who sprinkles/casts the blood receives the blood as the Talmud explained (see Tractate Yoma 25b). And we began this allotment/arbitration (i.e., lottery) with casting/sprinkling [the blood] prior to the one who slaughters because the casting/sprinkling [of the blood] is more important that the the general principle among us is that sluahtering is appropriate/fit if performed by a non-priest (literally, “foreigner”).
+ומדשן – this is the person who removes tha ashes and the soiling and the wiping off and he lleaning as will be explained in [Tractate] Tamid (see Chapter 3). And you aleady knew that the name of he ashes is דשן , and the way it goes, it is as it will be explained in a Baraita, the head and the food, the chest and the throat/larynx with the windpaipe/lungs and hear, two hands and two ribs, the haunch (with the tail) and the foot. But the first teacher [of the Mishnah] follows after the important and good and places it first and places that which is worse later. But the Halakha is not accoreding to Ben Azzai.
+
+Mishnah 4
+
+There were Kohanim who were blessed through the burning of the incense upon the Altar and they would say that every person who vurns incense on the altar becomes wealthy and his riches increase (see Tractate Yoma 26a), as it states (Deuteronomy 33:10-11): “They shall offer You incense to savor [and whole offerings on Your altar],” and ir states: “Bless, O LORD, his substance, and favor his undertakings,” and therefore anyone who burns the incense upon the Altar they would not allow him to burn incense upon the Altar a second time and he would remain apart/alone, but rather, they would gather for the lottery of burning the incense for anyone who had not burned the incense upon the Altar at all , and therefore it (i.e., the Mishnah) states: "חדשים לקטורת בואו והפיסו".
+
+Mishnah 5
+
+God stated (Leiticus 17): “and lay out wood upon the fire.” And it comes to us in the accepted tradition that thhis is the daily burnt offering of the eventide (see Tractatae Yoma 26bv), for the [burnt offering] of the morning was already mentioned explicity (Leviticus 6:5): “[WThe fire on the altar shall be kept burning, not to go out:] every morning the priest shall feed wood to it.”
+
+Mishnah 6
+
+הבשר בחמשה – as we expalined regarding the daily burnt-offfering of each day.
+
+Mishnah 7
+
+The subject of: "אם רצה להקריב מקריב" - that he offers them in any number that he wishes, less than this or more. And It wishes when it (i.e., the Mishnah) says: "הפשטן ןונתוחן של אלו ואלו שוין"/the flaying and the dismenmbering of the former (i.e., congregational offerings) and the later (i.e., private offerings) are alike – that they are appropriate to be performed by a non-Kohen (i.e., literally, “foreigner”) and it is permitted for a foreigner (i.e., an Israelite) to slaughter and flay and to sever/dissect it, whether they are community sacrifices or individual offerings. And it was explained to you in [Tractate] Pesahim (folio 44b0 this general principle from the receied tradition and beyond is the command of the Kohanim (see also Tractate Berakhot 31b and Tractate Yoma 27a and Tractate Zevahim 32a and Tractate Menahot 19a).
+
+Chapter 3
+
+
+
+Mishnah 1
+
+They had a high place in the Temple that the person who was on the lookout went up pon it, and when he sees that the eastern sky begins to be lit up, he says to them: "ברקאי" -its subect matter is that the glitter of the light is blossoming, and they say to him: Those who are below in the Temple courtyard:"עד שהוא בחברון?" - meaning to say according to what your eyes see, did the light reach up until Hebron? And he says to them, “yes” (see Tractate Yoma 28b), and then they approach to slaughter. And what what youneed to know that the time Matyah ben Shmuel mentioned when he said: "האיר פני כל המזרח" after the time that the first Tanna/teacher [of the Mishnah] mentioned it. And the Halakha is according to Matya ben Shmuel.
+
+Mishnah 2
+
+It is known that the moon does not rise from the east other than after the the midpoint of the month. And this that it states [in the Mishnah]: "עלה מאור הלבנה"/the light of the moon arose – it occurred at the end of the one of the months. And also on the night of Yom Kippur: "דמו שהאיר מזרח ושחטו את התמיד"./and they thought that the east was lit up and they slaughtered the daily burnt-offering (see Tractate Yoma 29a), and it (i.e., the Mishnah) included these two episodes together and stated that one one time other than the night of the fast [of Yom Kippur], the light of the moon went up in addition to what had occurred on the night of the fast [of Yom Kippur]. And it will be explained further (in Mishnah 4) that the High Priest immersees and slaughters the daily burnt-offering on the day of the fast of Atonement, but since the daily burnt-offering was invalidated as it stated, for since it was slaughtered at night, it required ritual immersion and afterwards he would slaughter the daily burnt-offering.
+מסיך את רגליו./whoever covered his feet [requires immersion]. – it is an epithet for defecation.
+
+Mishnah 3
+
+All immersions in the Temple [includes] his hands and feet prior to and after [slaughtering], as will be explained. And it states [in the Mishnah]: "חוץ מזו" /save for this one (whih took place over the Water Gate alongside his office), meaning to say, the first immersion, and it is what will be explained.
+
+Mishnah 4
+
+סדין של בוץ– a sheet of flax.
+קרצו (he made the ritually required incision) – he killed it, but it was decreed against performing this ritual (see Jeremiah 46:20 and Tractate Peah, Chapter 7, Mishnah 4), but he who slaughted for most of the years (see Tractate Yoma 32b), because the Divine Service of the day is not done other than by the High Priest.
+The explanation of: "מירק אחר שיאה על ידו" - that another person completed the slaughtering after him. And [the word]: "מירוק"/the finishing – is called the completion of the activity of whatever activity that will be done.
+ונסתפק. – dried off.
+
+Mishnah 5
+
+It was already explained to you in the Halakha that is before this one that the incense of the morning was offered between the blood and the candles. And it is stated here [in the Mishnah]: "בין דם לאברים" that it wanted to inform you that the sprinkling of the blood of the daily offering and the burning of its limbs is not a continuous activity, but rather between them interurupts with the incense and also with the kinddling of the candles, but it did not mention here the kindling of the candles because it did not come here in the order of the Divine Service. And this is the matter that we metion in the order that is not mentioned (see Tractate Yoma 34a).
+ואסתניס – that his body is cold (this is what Maimonides explained in Tractate Berakhot, Chapter 2, Mishnah 6). And the order of warming the water for him is as such, that they would warm bars of bronze from the eve of the Fast Day and ould place them within the fire until the morrow and extinguish them in water that becomes purified in them (see Tractate Yoma 34b) and they are tempered/dissolved, but this is not a form of work for they do not intend to glaze the bronze but rather their intention is the thawing of the water. And it is general principle among us that the Torah forbade planned, creative labor (see Tractates Betza 13b, Hagigah 10b, Bava Kamma 26b, 60a; Sanhedrin 62b, Zevahim 47a and Keritot 19b), and another general principle amon us is that there is no Rabbinic decree to enhance the character of Shabat as a day of rest in the Temple (this is the reading of Maimonides in Tractate Yoma 34a, and not accordin to the commentary of Rashi theresee also The Laws of Shabbat, Chapter 12, Halakha 2). And therefore it is permissible to do this. And simialrl, it if would benefit to place hotwater that was warmed from the eve of the Fast into the water that he washes in them, it is permissible.
+
+Mishnah 6
+
+בגדי זהב – these are the clothes of the High Priesthood that he wears on the other days [of the year], and they are eight vessels made of purple-dye and flax and wool that is colored purple-blue and gold and stones like this all of which will be explained in the Torah, and they are the priest’s undercoat and the pants and the priest’s turban and the belt and coat and breastplate and ephod and front-plate.
+ובגדי לבן– There are four of these , that they are what the High Priest uses in the Special Divine Service of the day of the Fast of Atonement, and all of them are made of white falax, for God said regarding them (Leviticus 16:4): “He shall be dressed in a sacral linen tunic, [with linen breeches next to his flesh, and be girt with the alinen asah, and he shall wear a linen turban].” But the Halakha is not according to Rabbi Meir.
+
+Mishnah 7
+
+פילוסין והדוים (Pelusian, a town near Ramses in lower Egypt; Indian linen) – species of clothes that were known among them in their times, and they are different from each other in the manner of their shape/form alone, but their material is white flax, as like we will explain in Scripture.
+And it is stated [in the Mishnah]: "ואם רצה להוסיף מוסיף משלו" – but with the the condition that he will send that addition to the consecrated property (see Tractate Yoma 35b). But the Halakha is not according to Rabbi Meir.
+
+Mishnah 8
+
+Everything that is is brought in the Mishnah from the shape of the temple or the part of its sections and the description of its sides and the courtyards and the campbers and the Altar and except for it, do not request from me to explain it in every place, because I will in the future expalin to you everything and I will provide many pictures for you until you can describe in your heart well and understand all of it in your mind as if you saw it with your eyes in Tractate Middot with the help of God Almighty.
+Scripture states (Deuteronomy 32:3): “For the name of the LORD I proclam; Give glory to our God!,” and the receivd tradition that Moses our Teacher state to Israel at the time that I am mention the name of the Holy One Blessed be He with them, “Give glory to our God!”(see Tractate Yoma 37a and the Laws of the Divine Service of Yom Kippur, Chapter 2, Halakha 7, an dsuch is the obligation to perform them forever.
+
+Mishnah 9
+
+קלפי (urn for drawing lots) – box..
+ואשכרע (box-wood or ebony) – ebony wood, buxus (see also Tractate Sheviit, Chapter 7, Mishnah 2 – a kind of cedar whose wood is very hard-and solid like the wood from Lebanon and Syria - buxus, from which small vessesl are made that last for many years and it is considered an expensive wood).
+
+Mishnah 10
+
+He (Ben Katin, the High Priest) made for it twelve spigots/spouts in order that all the Kohanim that were serving with the daily burnt-offering would sanctify the8ir hands and feet at once (see Tractate oma 37a). Because he did n’t appoint a ritual slaughterer for slaughtering was appropriate by non-priests as was explained (see Tractate Yoma, Chapter 2, Mishnah 2), and the person who sprinkles/casts the blood is the one who receives the blood. And aalready it was explained that there were thirteen [priests] were privileged to doso, they removed from them the slaughererd and there remained twelve And the laver from service vessels and when there would be water in it, they would be sanctified, but they became unfit overnight, as will be explained in several places in the Order of Kodashim, therefore, he made a non-sacred vessel that water would always be in it and it would descend from that vessel to the laver according to the first need, first, and that vessel was called "מכני" (a a wheel device to lower the laver into the cistern of water below it).
+וכל ידות הכלים (all the handles of the vessels) – they are the handles of the veessels like the handles of knives and the hatchets that they sever the flesh with them and similar things.
+ונברשת (lamp) – like the kind of torches that they make at the openings of houses from glass, they made this fro good gold that shines that when the sun strikes it, it will appear to him as bright and light from the beginning of the day at sunrise in the Jerusalem horizon, and then they would recite the Shema.
+וניקנור – he was a man from the pious ones who went to Alexandria of Egypt and made there two bronze doors whose labor was very enlightened inorder to place them in the Temple forecourt as it was aftert that, and when he transferred by sea, a great storm befell them, and the sailors threw one of the doors into the mddile of the sea inorder to lighten the load of their ship, and they wanted to throw the second, he tied himself upon it and said to them that if they think about throwing this door also, you will not throw it other than with hme, and then the sea calmed down, and the individual door arrived to Acco (see Tractate Yoma 38a; in the Jerusalem Talmud, it was Yaffo), the place where it went out from and when it left and he removed it, the sea coughed up the second door there in Acco. And this is the miracle that occurred with the its doors, and he placed it in the eastern side in the Temple courtyard opposite the Temple.
+And the subject of: "לשבח" Psalms of Praise and the honor, and it is in Aramaic and in Hebrew, and it is one subject, it is the Aramaic translation of (Genesis 12:15): “and praised her (i.e., Sarai) to Pharaoh” and they praised it, as it staes (Psalms 147:12): “Jerusalem, praise the LORD, etc.”
+
+Mishnah 11
+
+גנאי– the opposite of praise.
+ולחם הפנים- its body is thick as will be explained in the Tractate Menahot (Chapter 11, Mishnah 4, folio 96a) but there were specialists to bake it in moulds/presses until it would be doubled/rolled up like they roll up doubled, and there was in the end artisans at baking that were with them. And the order of the act of the inscenses was known, and we will explain it in its place in Tractae Keritot (Chapter 1, Mishnah 1), and among them was grass that if you placed it with the incense, its column would go up either togethr or separated, and they would recognize that grass (see Tractate Yoma 38a) but they did not teach it to anyone.
+הגדס בן לו – would form letters in a wonderous fashion at the time of the recitation of the Psalm of each day, he would place his thumb in his mouth at the time of the recitation with his tongue and did it was not known how he did this with the change in the placement of his tongue within his mouth and how he would place his thumb until the letters came out with those beautiful/pleasant sounds.
+ובן קמצר– would write with many writing quills together and even though that they placed an excuse/pretext to be prevented from teaching, nevertheless, it (i.e., the Mishnah) discrased them as you can see.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+All mentions of the Name [of God] that will come in this Tractate, he wants tos ay the special Name (i.e., the Tetragrammaton), meaning Yud, Heih, etc. (see The Laws of the Principles of the Torah, Chapter 6, Halakha 2 and the Laws of Idolatry, Chapter 2, Halakha 7). But the Halakha is not according to Rabbi Yishmael.
+
+Mishnah 2
+
+לשון של זהורית (a crimson-colored strap)- a piece of crimson-colored wool, the Aramaic translation of:"תולעת שני" (see Exodus 25:4 “crimson yarns”) and its color is crimson, and its weight is two Selas (see Tractate Yoma 42a) for we have already explained the weight of a Sela several times (see Tractate Peah, Chapter 8, Mishnah 7 and Tractate Shekalim, Chapter 1, Mishnah 6). God said (Leviticus 16:17): “When he goes in to make expiation for himself and his household, and for for the whole congregation of Israel,” and therefore he states in the first confession, “I nd my household” and he says in that second one “and the children of Aaron”, that he confesses for himself and afterwards he will confess on the Kohanim, and after that for all of the Jewish people. And this you shall see that he arranges in the three confessions: "עון ופשע וחטא"/iniquity, transgression and sin which is the opinion of Rabbi Meir (see Tractate Yoma 36b) which is attached to his saying, may it be exalted, “and he shall confess over it all the iniquities and transgressions of the Israelites whatever their sins” (Levitius 16:21). But the matter is not like this, for it is not his intention to include different kinds of sins, for the iniquities/עונות are sins that wer performed wilfully and the חטאים/sins were those actions that were performed inadvertently, and the פשעים/trnasgressions are kinds of denial and rebellion against God like the great transgressions that those who committed them are called "פורק עול"/cast off the obligation, untie the yoke in desecrating the Sabbath and in idolatry. But it is a general principle among us that he confessies for the lighter [sins] and aftwaerds he confesses on the weightier ones, and therefore, the order of the confessions, whether for an individual or the community is: “sins, transgressions and iniquities.” But the Halakha is not according to Rabbi Meir.
+
+Mishnah 3
+
+ממרס (crush, rub, stir) – to shake so that that it will not congeal.
+ורובד (terrace – coming from the hall – the paved level space between steps in the Temple hall) – "מצטבה" (compare Maimonides’ explanation in Tractate Middot, Chapter 4, Mishnah 6 , and its subject matter – that of an אצטבה /a alccony, colonnade, portico, which is made ofrom the building in order to sit upon it See The commentary of of Maimonides on Tractate Pesahim, Chapter 8, Mishnah 6).
+
+Mishnah 4
+
+חתיה (taking coals out in a pan/scoop up glowing cinders) – this is unique for the removal of the ashes and coals from the fire, (Isaiah 30:14): “to scoop from a brazier.” But it was not necessitated on the day of the Fast of Atonement to pour out the fire of the pan into a second pan in order that that it not tire out the High Priest nor to had to his labor (see Tractate Yoma 44b), but the pan that he sweeps away the fire from the Altar itself enters into the Sanctuary and upon it he places the incense, and for this reason alone, it is made lighter in its weight in relation to the pan of every other da. And its arm is long in order to lighten upon him its carrying. And we have already explained the measurement of the Kab and the Seah and without them from the measurement snad weights at the end of Tractate Peah.
+ופרס – hone half of the one-hundred, meaning to say, the weight of fifty Denar. God said concerning the daily incense (Exodus 30:36): “Beat some of it into powder,[and put some before the Pact in the Ten of Meeting, where I will meet with you],” and it (i.e., the Torah) says on a fast day (Leviticus 16:12): “[and he shall take a panful of glowing coals scooped from the altar before the LORD], and two handfuls of finely ground aromatic incense, [and bring this behind the curain”, wanting when it says this here “finely ground” adding to it pounding, pounded spices (see Tractate Yoma 45a and also the Jerusalem Talmud).
+
+Mishnah 5
+
+Because of the honor/respect of the High Priest, they necessitated that the ascension of the Kohanim and their descent would be in the middle of the inclined plane leading to the altar in front of him, and also because of his honor, they would sanctify his hands and feet from a golden flask, what they don’t do for the rest of the Kohanim. But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 6
+
+מערכות (arrangements, piles of wood on the altar in the Temple) – It is the heap of fire that is made from the pile of wood on the Altar that is arranged and stacked and set on fire. And Rabbi Yehuda states that in the Outer Altar there were two piles of wood, one a large pile of wood upon which they would offer up the Daily Burnt-Offering, and the second they take from it fire in the coal pan for the incense as we have explained. And Rabbi Yossi states that there also was a third [pile of wood] that was made for the preservation of the fire that it not be extinguished ever. And Rabbi Meir states that there was also a fourth [pile of wood] that was made and upon it they would burn the limbs and fats that remained from the Daily Burnt-Offering of the eventide that the fire did not dominate all night long. But all of them agree regarding the two piles of wood on the altar, becaue it comes through the received tradition that this as it states (Leviticus 6:2): “[The burnt offering itself shall remain where it is burned upon the altar all night [until morning, while the fire on the altar is kept going on it],” this is the large pile of wood. But “the fire on the altar is kept going on it” is the second pile of wood on the altar of incense. And After it, it (i.e., the Torah) states, “the fire on the altar is kept going on it” , Rabbi Yossi says that this is the third pile of wood of the maintenance of the fire. But Rabbi Yossi states that this surrounds the first pile of wood. But Rabbi Meir attaches the pile of wood of the limbs and fats that was not consumed fro the evening. But others state that they are burned at the sides of the large pile of wood and all of them admit that regardless, we add a pile of wood on the day of the Fast of Atonement that is glorified and beautiful for the file. And the Halakha is acccording to Rabbi Yossi.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+The First Temple had only one curtain in it, while in the Second Temple there were two curtains in it because of a doubt that befell them at the time of its being built, and we will explain this in its place in Tractate Middot (Chapter 4, Mishnah 7). But that doubt had become clear to Rabbi Yossi and in his opinion that the place of the [second] curtain was in the wheel this and that, and this is the matter where he states [in the Mishnah] that there was only one curtain there and allof this we will explain in its place.
+And it is stated [in the Mishnah]: "עד שהוא מגיע לארון" – meaning to the say, to the place of the Ark (see Tractate Yoma 62b), because in the First Temple where there was an Ark, there wasn’t there [in the Second Temple] anything other than one curtain, and it only describes here the order of the Second Temple where there wasn’t an Ark there as there were two curtains.
+And the subject of what it says [in the Mishnah]: "ובא לו כדרך בית כניסתו" (and he went along by the way he entered – i.e., he walked out backwards facing the Ark – where it used to be) – that he leaves when he is walking backwards, his face towards the Holy of Holies and his his bak towads the opening, the Honor and Glory to God And similarly when they depart from every Divine Service, and the Levites when leave from the post, all of them do not depart other than backwards (see Tractate Yoma 53a and Maimonides’ codification in The Laws of the Chosen House/Temple, Chapter 7, Halakah 4 but he walks backwards slowly and softly to the side until he departs). And the liturgical text of this short prayer is as follows: “May it be Your will, Lord our God that iff this year was parched, that this year be rainy and not my destiny to be a servant of of ruling from the house of Judah, and that your people the House of Israel will not be in need for sustenance/a living (see Tractate Yoma 53b), and do not let the prayers of those who pass on crossroads enter before you.” And the explanation of [the word] "שחונה" is heat/warmth, the Aramaic translation of (I Kings 1:1): “and he (i.e., King David) never felt warm,” for he was not warm, he would pray that God would measure exactly the weather this year, and this would be of general great good for humanity and the animals, for the when the weather is average, it cures the bodies of those who are infirm, and preserves constatntly the heath of creatures, and first of all the measure (Deuteronomy 7:15): “The LORD will ward off from you all sickness.” And after that, he prayers for the contnual rule of justice and truth, and this is the purpose of everything. And after these two general matters, he prayers on the private matters of all human beings, that God will cause every peשלא להבעית את יrson to be sucessful in his labor, and his business and commerce will be successful in order that he will not need to ask and beg from his fellow. And afterwards he prayers that rain should fall, and when it (i.e., Tractate Yoma 53b) say, that the prayers of the passers-by should not enter before you,” because they do not pray other than for continual sunshine and the removal of rain.
+שלא להבעית את ישראל (to not dismay the Jewish people) – that it will not frighten them , for if he would be detained, they would worry that [perhaps] he had died, because many times the High Priests die in the Holy of Holies if they were not worthy or if they changed something in the act of [offering up] the incense, surely you will fearful as it (i.e., the Torah), may it be exalted, said regarding Aaron (Leviticus 16:2): “lest he die; for I appear in the cloud, etc.”
+And the explanation of "שתיה" is foundation, and according to the truth the place of Divine Service is the foundation of the world,and as it is mentioned at the beginning of [Tractate] Avot (Chapter 1, Mishnah 2 and the commentary of our teacher – Maimonides – there).
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+נכנס למוקם שנכנס– meaning to say to the place that entered with the incense between the bars projecting from the Ark , and he sprinkles from the blood in front of the Ark as od stated (Leviticus 16:15): “for he shall sprijnkle it over the cover and in front of the cover.”
+כמצליף (like swinging a whip) – like one who strikes with a rod/scourge (see Tracate Yoma 54b). And he mentions the word “one” twice so that he does not error in the countain, and he comes to count the first sprinkling following from the overall number of seven below, and God stated (Leviticus 16:14): “and sprinkle it with his finger [over the cover on the east side],” this is the first sprinkling, and fafterwards from the blood witih his finger seven times (Leviticus 16:19: “And the rest of the blood he sprinkle on it with his finger seven times” – see also the Laws of the Service of Yom Kipppur, Chapter 3, Halakha 8), as it comes in the received tradition.
+וכן – this is the base.
+
+Mishnah 4
+
+He pours/casts the blood of the bull into a bowl (out of which the sprinkling is done) which has the blood of the goat in it and he eturns everything to the pool that had in it the blood of the bull in order that bloods sould mix very wwell (see Tractate Yoma 58a). And all of this matter is clear.
+
+Mishnah 5
+
+He sprinkles on the beam in front of him "מלמעלן למטן" in order that that the bllod would not squirt onto his clothes (see Tosefta Tractate Yoma Chapter 3, Halakha 1 where this is the approach of the First Tanna, and so our teacher codiefied in the Laws of the Service of Yom Kippur, Chaper 4, Halakha 2). But the Halakha is not according to Rabbi Eliezer.
+
+Mishnah 6
+
+טהרו של מזבח (the exposed surface of the Altar from which the ashes had been raked) it is the revealed place therein (see Tractate Yoma 59a) because the insecense of each is not other tfor the golden Altar as God stated (Exodus 30:7): “On it Aaron shall burn aromatic incense: [he shall burn it every morning when he tends the lamps].”And on each day, they remove from it the remnants of the coals and the ashes as we have explained. And tehrefore, he intends to sprinkle the blood on the place where there is neither ashes nor goals, but only the body of the revealed Altar.
+And it (i.e., the Mishnah) states: "ועל מזבח החיצון" – meaning to say that the blood that is placed on the outer Altar, their remnants are placed on the foundation of the southern one. And the subject of religious trespass will be explained completely in its place (see Tractate Meilah, Chapter 3, Mishnah 3 along with Maimonides’ commentary and the Laws of Religious Trespass/Meilah, Chapter 2, Halakha 11).
+
+Mishnah 7
+
+Rabbi Eliezer and Rabbi Shimon state that if he made three or four sprinklings and the the blood is spilled, he completes the number on the sprinklings that were were aleady done from other blood. But the Halakha is not according to them.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+The word "שני" is repeated in the goats of Yom Kippur three times, and it is stated [in the Torah] (Leviticus 16:5): “And from the Isrraelite community he shall take two he-goats [for a sin-offering and a ram for a burnt offering],” and it (i.e., the Torah, Leviticus 16:7) states: “Aaron shall take the two he-goats” and it (i.e., the Torah, Leviticus 16:8) states: “and he shall place lots upon the two goats,” and the received tradtion comes [to state] that this is to hint that it is more appropriate that they will be equivalent in appearance, and in height and in cost (see Tractate Yoma 62b), and we stated, appropriate, but we didn’t state “obligatory” because it (i.e., the Torah) states aftewards: "השעיר"./the goat, "השעיר"/the goat and it did not state that the one desired this goat from any place.
+And it is stated [in the Mishnah] here: "ואם של שם מת ואם ששל עזאזל מת"/if the one cast for God had died…but if the one cast for the Scapegoat had died” – its explaination is not that one shoud say these two sentences together in order to remove [oneself] from the doubt in the manner that they stated in [Tractate] Pesahim (Chapter 8, Mishnah 2), if my Rabbi had told me [to bring] a goat or if my Rabbi had told me [to bring] a lamb, because there is no doubt here for after the lottery one of them died, but it comes to regulate/put in order how he should state – if that of God is the one that died, and similar, how he should speak if it is the one for Azazel that died.
+And it states [in the Mishnah]: "והשני ירעה" – meaning to say the second (see Mishneh Torrah, the Laws of the Act of Sacrifices/Maaseh HaKorbanot, Chapter 15, Halakha 4 and look at the Kesef Mishnah there as well as The Laws of Defiled Holy Things, Chpater 6, Halakha 1) from the two that he made a lottery on them at the end, because the legal decision is that living things are not banished/exiled (see Tractate Pesahim 73b and 98a, Tractate Yoma 64a, Tractate Kiddushin 7b, Tractate Zevahim 12a, Tractate Keritut 28b and Tractate Temurah 26b).
+And the subject of "מתה" that we bring it inside to the house and leave it there until it dies (see Tractate Kiddushin 55b) and it is simple that the goats of Yom Kippur are a communal sin offering as it states (Leviticus 16:5): “And from the Israelite community he shall take two he-goats for a sin-offering and a ram for a burnt offering.” But the Halakha is not according to Rabbi Yehuda.
+
+Mishnah 2
+
+It has already been explained to you tha thte order of the confession is that he should mention (as we saw above in Tractate Yoma, Chapter 4, Mishnah 2): "חטא עון פשע"/an inadvertent sin, an iniquity and a transgression/wilfull sin.
+
+Mishnah 3
+
+It comes in the received tradition that what God said (Leviticus 16:21 – but this source does not make sense as the word "איש" does not appear at all, let alone the stated conclusion of Maimonides’ - comment regardless of the validation found in the Mishnah itself) – to validate the action of a “foreigner”/non-priest (see Tractate Yoma 66b).
+
+Mishnah 4
+
+הריס – two parts from fifteen from the mile, because theere are seven and one-half RIS in a mile, and there was from Jerusalem to the place called TSOK twelve miles which are ninety RIS. And there was between each and every booth a mile whichis twothousand cubits which is the Sabbath limit, and there would remain between the last booth and TSOK two miles.
+
+Mishnah 5
+
+You already knew that there was between each booth the Sabbath limit. And it is possible for the peapole of each booth to accompany him to the nearest booth. And between the last booth and TSOK is two miles, but he is not able to walk other than a mile while is the Sabbath limit, and therefore he stands from a distance.
+
+Mishnah 6
+
+He doesn’t tie the entire strap to the rock lest it turn white before the knocking down of the goat and he would consider that the sins are atoned without pushing down the goat [into the ravine]. But the thing that one is oblged to do is not to tie all of it between its horns lest at the time of his being pushed off, it turns its heart and he (i.e., the Kohen) will not see the crimson strip if it had become white or not and his mind will become discouraged and he will think that the sins were not atoned for (see Tractate Yoma 67b). And it is explained in the Torah that when he sends forth the goat that he defiles his clothing, as it states (Leviticus 16:26): “He who set the Azazel goat free shall wash his clothes”. But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 7
+
+קלען במקלעות (he twisted them around carrying poles) – that he takes the pieces of meat in their skin without stripping/skinning them (see Tractate Yoma 67b) because God said (Leviticus 16:27): “their hides, flesh and dung shall be consumed in fire.” And it is explained in the Torah that the person who burns them will wash his clothes (Leviticus 16:28: “He who burned them shall wash his clothes and bathe his body in water”). But the Halakha is not according to Rabbi Shimon.
+
+Mishnah 8
+
+דיבריות (stations) – Rabbi Yehuda holds that when the goat reaches the wildnesses, he has performed his commandment (see Tractate Yoma 68b) even though it did not reach TSOK, and therefore, he estimates in order that it will reach Bet Horon which is the wilderness alone. But the Halakha is not according to Rabbi Yehuda.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+אצטלית לבן משלו (his own white garment/robe) – to inform you that the reading [from the Torah] is not Divine Service (see Tractate Yoma 68b), and therefore it is permissible for him to read in any clothing that will be.
+And it is stated [in the Mishnah]: "אם רצה בבגדי בוץ קורא" (if he wanted to read in linen/byssus, he may do so) – to inform you that it is permissible for him to wear the clothing of the Priesthood and even not at the time of the Divine Service, because the general principle among us is that the priestly clothing was given to enjoy [even] not at the time of Divine Service (see Tractate Yoma 69a and similarly, the Mishneh Torah: The Laws of the Serfice of Yom Kippur, Chapter 3, Halakah 9 and in the Laws of the Vessels of the Temple, Chapter 8, Halakha 11 – and it states that the belt of the High Priest on Yom Kippur is not the belt of the High Priest on the other days of the year as is found in The Laws of the Vessels of the Temple, Chpater 8, Halakha 3). And the [Torah] Scroll is transferred from hand to hand for honor and glory. But the actual reading occurred in the Women’s Court where it was permitted for a person to sit there (see Tractate Yoma 69b), for from what it [the Mishnah] says: "עומד" implies that he would sit prior to this. But from the Court of the Israelites and inward they don’t sit in them at all other the Kings of the House of David alone, because Scripture states (I Chronicles 17:16: “Then King David came and sat before the LORD.” And that they made necessary to read from [the portion of] the Book of Numbers (Chapter 29, Verses 7-11) by heart is because one person does not read from two Torah scrolls because of the defect of the first (see Tractate Yoma 70a and early manuscripts of The Laws of Prayer, Chpater 12, Halakha 23 – that one person shold not read one subject matter in two Torah Scrolls. And similarly in the Laws of The Divine Service of Yom Kippur, Chpater 3, Halakha 10, for the same reason. The Kesef Mishneh commentary was missing from the Laws of the Divine Service of Yom Kippur, and therefore, he wrote it in the Laws of Prayer, for it is not necessarily one subject matter, but, from the early manuscripts, it is not one subject matters, yet, our practice on Shabbat Rosh Hodesh or Shabbat Hanukkah is to use two Torah scrolls, as well as during the Festivals)., and we don’t roll the Torah Scroll in public because of the the Honor of the Congregation/Kevod HaTzibbur, and therefore, he should not roll the Torah Scroll until he reaches the portion in the Book of Numbers and should also not read from a second Scroll. And these eight blessings, the first [being], “who chose us from all peoples”, etc., and he reads [the Torah], and he recites the blessing after the reading, “who has given us a Torah of truth, etc.,” and this is the second blessing. And the third [blessing]: “Accept O LORD our God, etc,” and the fourth [blessing], “We give thanks to you,” and the fifth [blessing], “Forgive us, etc.,” and the sixth [blessing], he prays for the preservation of God’s preence in the Temple, and that God will make constant His glory, and the seventh [blessing], he prayes that God will bless the Kohanim and accept their sacrifices in a similar manner, and in the eighth [blessing] he prays for the salvation of Israel and that God should bequeath to them in triumph and he concludes [with the blessing}: “Praised are You, O God, who hears prayer” (which is similar to what Maimonides wrote in his commentary to Tractate Sukkah, Chapter 7, Mishnah 5. Kapach does not know why Maimonides changed the order of the Mishnah placing the Kohanim before the rest of the Jewish people, and the entire Jewish people with the rest of the prayer togethere, but in the Laws of the Divine Service of Yom Kippur, Chaper 3, Halakha 11, he counts the two Torah blessings, the one before and the one after [the reading] as one, and the Jewish people and the Kohanim and the rest of the bprayer in the third, accoreding to the order found in the Mishnah and in the Tosefta).
+
+Mishnah 2
+
+It informs you that it is permitted for a man to leave the Divne Service and to go to see another Divine Service (see Tractate Yoma 70a, and there is nothing here about “you must not forego the occasion for performing a Mitzvah/religious act.”).
+
+Mishnah 3
+
+Rabbi Eliezer holds that the order of the sacrificial offerings on the Day of the Fast of Yom Kippur is according to their order in Scripture, meaning to say, that he offers the Daily Burnt-Offering of the Morning and after it the Divine Service of the Day, as its order will be explained, and after it its ram and the ram of the people and the portions of the sin-offering consumed on the Altar, and after that, the burnt-offering of the bull. And after that, the seven lambs, and after that the Daily Offering of the Eventide, because the the Divine Service of Yom Kippur is in the Book of Leviticus (Chapter 16) and the burnt-offering of the bullock and the seven lambs are in the Book of Numbers (Chapter 29). But Rabbi Akiva states that the order is that he offers [first] the Daily Burnt-Offering of the Morning and after it, the Burnt-Offering of the Bull and the seven lambs, because they are the Additional/Musaf Sacrifice and Scripture states regarding the Musaf/Additional Service alone (Numbers 28:23): “You shall present these in addition to the morning portion of the regular burnt offering,” juxtaposed to the Daily Burnt-Offering of the morning. But Rabbi Eliezer states states that this is the way it is done, but not on the Day of the Avodah/Divine Service [of Yom Kippur]. And after that the Divine Service of the Day, and after that the goat that is sent off [to the desert/wilderness], and after that his ram and the ram of the people, and after that the portions of the sin-offering consumed on the Altar, and that the Daily Offering of the Eventide. And the Halakha is according to Rabbi Akiva.
+
+Mishnah 4
+
+It is stated [in the Mishnah]: "באלו נשאלין" (in these they were approached for the decision of the Urim and Thummim), meaning to say that they do not approach to ask for the decision of the Urim and Thummim other than the Kohen Gadol who is dressed in these eight [pieces] of clothing. And the order of the asking for the decision was lready mentioned, that the Kohen turns his face to the Ark, and the questioner turns his face behind the Kohen Gadol and asks: “Shall I do this or/and that or not?”, the Kohen will answer him and say to him, “Do it” or “Don’t do it,” according to what appears to him on the breastplate (see Tractate Yoma 73a), because it has a complete aphabetical listing, because Abraham, Isaac and Jacob are written on it (see Tractate Yoma 73b) and the names of the Twelve Tribes as will be explained in Scripture (see Exodus 28:21 and 39:14), and it is written after their names the Tribes of God (so it is also written in the Laws of the Vessels of the Temple Chapter 9, Halakha 7, and in the Babylonian Talmud, “The Tribes of Jeshurun” and in the Jerusalem Talmud “The Tribes of Israel,” and perhaps this was the reading that Maimonides had in his Talmud). And It is required that the Kohen is a prophet , because it is a received tradition among us that every Kohen that speaks in the Holy Spirit when the Divine Presence/Shekhina rests on him they ask him but when the he does not speak with the Holy Spirit and the Shekina does not rest upon him, they don’t ask him (see Tractate Yoma 73b). And that which it (i.e., the Mishnah) made a condition that they don’t ask him othe than a king and the Deputy Nasi, and similar things to it, for Scripture surely states concerning Joshua , and he is a King, and will stand before Eleazar the [High] Priest and will ask him for the judgment of the Urim bewfore God, he and the entire Jewish people with him, and the entire congregation (see Numbers 27:21: “But he shall present himself to Eleazar the Priest, who shall on his behalf seek the decision of the Urim before the LORD. By such instruction they shall go out and by such instruction they shall come in; he and all the Israelites, the whole community.), and it comes as a received tradition that “and all the Jewish people/Israelites” this is anointed for war, and “the entire congregation” this is the Sanhedrin. And similarly, all who need the community is included in this when it (i.e., the Torah) states, “and all of the Israelites with him”. And since we have mentioned what was written on the breastplate, I will inform you how the names of the Tribes were written on the stones of the Ephod and this is their order (see Tractate Sota 36b, and examine the commentary of the Kesef Mishneh for the Laws of the Vessels of the Temple, Chpater 9, Halakha 9): (On the right side, from top to bottom: Reuven, Levi, Issachar, Naftali, Gad and Yehosef; on the left side: Shimon, Yehuda, Zebulun, Dan, Asher and Benjamin). And you will find the number of indications on each stone is twenty five, but the name of Joseph is written as “Yehosef” as we have writen, and the allusion to hims is stated (Psalms 81:6): “He imposed it as a decree upon Joseph [when he went forth from the land of Egypt; I heard a language that I knew not.” But the stone in whih is written on its top “Reuben” on the right hand border, and that “Shimon” is written on its top on the left hand border.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+It is not explained in the Torah the prohibition of these things on the Day of the Fast of Atonement, but rather, the language of "ענוי"/affliction appears five times. It states (Leviticus 23:32): “It shall be a sabbath of complete rest for you [and you shall practice self-denial/"ועניתם את נפשותיכם" ],” and it (the Torah) states (Leviticus 16;31): “It shall be a sabbath of complete rest for you [and you shall practice self-denial/"ועניתם את נפשותיכם"],” and (Numbers 29:7): ‘On the tenth day [of the same seventh month you shall practice a sacred occasions when you shall practice self-denial/"ועניתם את נפשותיכם"],” and (Leviticus 23:27), “Mark, the tenth day [of this seventh month is the Day of Atonement. It shall be a sacred occasion for you; you shall practice self-denial/"ועניתם את נפשותיכם"],” and (Leviticus 16:34): “This shall be to you [a law for all time;: to make atonement for the Israelites for all their sins once a year.”] (but, note that Maimonides does not mention the more appropriate verse in Leviticus 16:29: “In the seventh month of the tenth day of the month, you shall prace self-denial/"תענו את נפשותיכם"), and the accepted tradition comes to prohibit five things of bodily enjoyments (see Tractate Yoma 76a) which are feeding, and washing in water (there is no distinction between cold or warm water, as is found in Tractate Taanit 13a) and anointing with oil, and the wearing of leather sandals and sexual intercourse, and it states in each one of these “self-denial”/עינוי in Scripture but they are hints and [mere] supports, (see Tractate Yoma 76-77a) and the essence of their prohibition is accepted tradition, and for all of these, a person who does any one of them is liable for lashes for rebelliousness.
+And the subject matter where it (i.e., the Mishnah) states: "אסור", except for feeding, meaning, eating and drinking which the liability of extirpation/Karet if he ate according to the measure mentioned, but if he at less, this is prohibited and he is liable for lashes of rebelliousness. God said, that he who transgresses on the “self-denials” (Leviticus 23:30): ”I will cause tha tperson to perish [from among his people,.” (and see Tractate Yoma 74b – for this Biblical verse deals with doing work on Yom Kippur, and in the Laws of The Resting on the Tenth Day, Chapter 1, Halalkha 4, Maimonides wrote that when it says, “you shall practice self-denial,” it means by implication that this is fasting). And it comes as a received tradition that the matter that the soul depends upon is eating and drinking. But it is appropriate that the king appear handsome (see Tractate Yoma 78b). And similarly the bride in order that she not disgrace herself before her husband, and therefore, we permitted to them to wash their faces.
+וכותבת הגסה (the large date) – a large date, It states [in the Mishnah] "כותבת גסה" – which is less than an egg’s size (see Tractate Yoma 79b). And the explanation of "גרעניתא" (globule, stone/kernel of fruit) (see Tractate Terumot, Chapter 11, comment 21.
+ומלא לוגמיו (a mouthful) – this is that he drinks a measure, that if he were to return it to one side of his mouth, the other side would protrude it and it woild appear (see Yoma 80a). But from what you need to remember always that all of the measurements in our Torah are “traditional laws handed down from Moses at Sinai” (see Tractate Sukkah 6a). But the Halakha is not according ot Rabbi Eliezer.
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+ציר (brine) – the juice that flows from the fish if they are pickled in salt.
+ומוריס (fish brine, pickle liquor) (see Tractate Pesahim, Chapter 7, Mishnah 1, note one and Tractate Trumot, Chapter 11, Mishnah 1, note 7) – ALMARI.
+מחנכין אותן (Maimonides adds from his own notes from Proverbs 22:6: “Train a lad in the way he ought to go”) – We acccumstom them to fast in stages two years before the obligation of the fast falls upon them for healthy children or one year for those who are sickly (see Tractate Yoma 82a). And know that the males from age thirteen years [fast[ fully and females from age twelve, a are obligated to fast according to the Torah if they brought forth [two hairs[, because the females are able to to endure the Fast more than the males, for the tempeature of the males is hotter and that which separates from from their bodies is greater. And the males and the feamles from age eleven fast the entire day according to the Rabbis in order to educate them in the [observance of] the commandments (see also The Laws of the Tenth of Tishrei, Chapter 2, Halakhot 10-11 and examine the Raavad and the Magid Mishnah there). But from age nine or from age ten they fast a few hours from the day, whether they are males or females in order that they become accustomed to fast, and we don’t feet them until the hunger pangs hit them.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+And similarly if a pregnant woman smelled the flesh of Holy Meat [of the Temple] or the flesh of pigs and her soul ws stirred to teat it, wwe feet herfrom it until her soul settles (see Tractate Yoma 82a).
+ובקיים – they are the specialists, meaning to say, the specialists of the physicians. But there is in this matter a that a division of laws are explained to you, and this that a sick person all the while that he requests to eat, we feed him, and even if all the doctors stated that he does not need food, we feet him until he is satisated. But if the specialist physician instructed that he must heat and he states that he doesn’t need anthing, we feed him and we don’t hearken to the words of the sick person But if the doctors are divided, and some of them say that we need to feed him and some of them say that he doesn’t it, we listen to the the specialists or the majority. But if they were equal in their numbers and their specialization , according to our knowledge we feet him (and so Maimonides decided in The Laws of the Fast of the Tenth, Chapter 3, Halakha 8), because the general principle among us is that if there is a doubt regarding savomg pf a life, we are lenient (see Tractates Shabbat 129a, Yoma 83a, 84b, Ketubot 15a, Bava Kamma 44b, 90a, Bava Batra 50b and Sanhedrin 79a).
+
+Mishnah 6
+
+בולמוס – one of the kinds of fainting/swooning that are caused on account of the pangs of hunger in the mouth of the stomach and when he eats it (i.e., the hunger) disappears and passes from him and the darkness passes from his eyes.
+ודברים טמאים– they are forbidden things like insects and reptiles and unclean animals and others like them, but we don’t hurry to feed to those people a thing whose prohibition is severere, but we feed them little by little, if it is sufficient, if not, we feed them something more severe (see Tractate Yoma 83a).
+וחושש בפיו (one who has a sore mouth) – one whose palate is consumed , that if they do not cure him, his apprentices and his smile will be consumed.
+וסם – this designation includes all the roots/medicines whatever they will be. But the Halakha is not according to Rabbi Mattiah ben Heresh who permitted feeding the man the lobe of the liver of a crazy dog on the day of the Fast of Atonement if it bit, because it is not beneficial other than in an adapted manner . But the Sages says that we don’t violate the commandments other than for medicinal purpose only which is a clear matter that the simple logic and experience obligate him, but not through adapted ucring , because their matter is weak , and it would not obligate him in logical, and his experience is far, and it is a claim from one who makes a claim. And it is a large principle – know it.
+And it is stated [in the Mishnah]: "כל ספק נפשות דוחה את השבת" – to spur you on the expediency of this and we don’t delay and even on the first Shabbat of his illlness, when the infirm person is yet able to bear his illness, and we don’t say that surely he needs to violae for himself the next Sabbath, let us leave hiim today in order that he doesn’t have to violate for himself two Sabbaths (see Tractate Yoma 84b).
+
+Mishnah 7
+
+מפקחין – did and search after him, and if he reached his nose and didn’t find any breath in him, it is forbidden for him to dig further, for he is certainly dead. But if they found him living, even though he is not capable of living other than a short time and would die, we remove the debris that is upon him and remove him.
+And this is the matter when it said [in the Mishnah]: "מצואוהו חי מקפחין עליו" and it (i.e., the Mishnah) says: "ואם מת יניחוהו"- for there are those among the Sages who hold that we save the dead person from the conflagration/fire, therefore it (i.e., the Mishnah) informed us that from fallen debris, there is no dispute that we leave him there.
+
+Mishnah 8
+
+Remember these general principles and rely upon them, and this is if a person made an inadvertent error regading a positive commandment and/or a negative commendment, or wilfuly violated a positive commandment and did repentence, he is pardoned immediatley. And the repentence is that he will confess on his sin before God and will regret on what he has done and will accpt upon himself that he will not again perform that act. It is stated [in Scripture] reagrding confesson and separation from the sin (Proverbs 28:13): “He who confesses and gives them up will find mercy,” and it is stated regarding remorse/contrition (Jeremiah 31:19): “Now that I have turned back, I am filled with remorse.” But if he violated a negative commandment willfully and did repentence, the repentence is held in suspense and Yom Kippur atones. But if he inadvertently acted regarding [sins whose punishments are] extirpations and death at the hands of the Bet Din/Jewish Court in a matter that requires of him a sin-offering or he committed a sin that requires of it a definite guilt-offering and he brought his sin-offering and/or his guilt-offering and repented, he attains atonement immediately. And it is explained in the Torah that a person who brings his sin offerings requires repentence, as it states (Leviticus 5:5): “he shall confess that wherein he has sinned.” But if he acted willfully regarding [a sin whose punishment] is extirpation or death by the Beth Din and repented, repentence and Yom Kippur hold him in suspense and afflictions cleanse him, and when he dies, his atonement is completed. And all of this occurs if he sinned willingly, but someone who sinned through compulsion is exempt. What are we speaking of? At a time when it is not the Divine Service of the Day of Atonement, but no if he already knows that with the Scapegot he is atoned for all of his sins, as we will explain at the beginning of [Tractate] Shevuot (Chapter 1, Mishna 6).
+
+Mishnah 9
+
+It is stated [in the Mishnah]: "אחטא ויום הכפורים מכפר אין יום הכפרוים מפפר" – is the case like it said (in the Mishnah): "אין מספיקין בידו לעשות תשובה" - meaning that God will not assist him to do on the day of the Fast of Atonement that which would be appropriate for him to receive atonement for that day (see also in the Mishneh Torah: The Laws of Repentence, Chapter 4, Halakha 1). And the Scapegoat would not not atone for sins between a man and his fellow human being.
\ No newline at end of file
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+Rambam on Mishnah Yoma
+רמב"ם משנה יומא
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה יומא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שבעת ימים קודם יוה"כ מפרישין כהן גדול כו':</b><br>אמר ה' יתברך בשבעת ימי המלואים [ויקרא ח] ומפתח אהל מועד לא תצאו וגו' ואחר כך אמר כאשר עשה ביום הזה צוה ה' לעשות לכפר עליכם. ובאה הקבלה לעשות זה מעשה פרה. לכפר עליכם זה מעשה יום הכפורים לפיכך כהן השורף את הפרה וכהן גדול העובד ביום הכפורים מפרישין אותו שבעת ימים ומפרישין אותו מאשתו כדי שלא תמצא נדה ויהיה הוא טמא שבעת ימים כמו שאמר הכתוב בבא על נדה [שם טו] ותהי נדתה עליו וטמא שבעת ימים. וחכמים אומרים טומאה שכיחא מיתה לא שכיחא ואם תחוש למיתה אין לדבר סוף לפי שאנו אומרים שמא תמות זאת השניה וכן השלישית וכן הרביעית וענין באמרם מיתה לא שכיחא ר"ל שהמיתה בפתע פתאום אינה נמצאת אלא לעתים רחוקים ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>כל שבעת הימים הוא זורק את הדם ומקטיר וכו':</b><br>היה מרגיל עצמו בעבודה כל אלו השבעה ימים כדי שתהא נוחה עליו יום צום כפור: 
+ומקריב חלק בראש ענינו שיקריב הוא ראשון לכל המקריבין ויקריב איזה קרבן שירצה וכמו כן יאכל מן הקרבנות הנאכלות איזה שיעור שירצה. ויקח חלקו בראש. ובתוספתא [ [בתוספתא שלפנינו ליתא בבא זו דכיצד מקריב שהביא הרב אלא כיצד נוטל וכו']:] כיצד מקריב חלק בראש אומר עולה זו אני מקריב. מנחה זו אני מקריב. כיצד נוטל חלק בראש אומר חטאת זו אני אוכל. אשם זה אני אוכל. במה דברים אמורים בקדשי המקדש אבל בקדשי הגבול אחד כהן גדול ואחד כהן הדיוט חולקים בשוה:
+
+Mishnah 3
+
+<b>מסרו לו זקנים מזקני בית דין וקורין לפניו וכו':</b><br>העיקר אצלנו כי כהן גדול צריך שלא יהיה באנשי דורו מן הכהנים יותר שלם ממנו בחכמה ובאמונה וביופי ובעושר ובכח. אמר השם יתברך [שם כא] והכהן הגדול מאחיו ובאה הקבלה שיהא גדול מהם בנוי בעושר ובחכמה ואם אין לו ממון מקבצין ממון מן הכהנים ונותנין לו שיהא עשיר יותר מכל אחד מהם. אמר השם הגדול מאחיו שיגדלוהו מאחיו. אבל במקדש שני שהיו בו הדברים כלם בלי שלמים כמו שידעת והמלכים לא היו הולכים על דרך הישר היו ממנים כהנים גדולים בחזקה ואפילו שלא היו ראוים לכך. ובהם אפשר לומר שמא לא למדת. ולזה הטעם נקראת הלשכה שמושיבין בה כהנים גדולים לשכת פרהדרין וענינו בית המחשבים. רוצה לומר פוסקי השערים הממנין אותן המלכים על השוקים ומעבירין אותן לפי שעה ברצון המלכים וכך היו עושים בכהנים גדולים מי שהיה יותר קרוב למלכות ונקרב אליו בממון היה ממנה כהן גדול:
+
+Mishnah 4
+
+<b>כל שבעת הימים לא היו מונעין ממנו מאכל כו':</b><br>וכן לא יאכל ערב יום הכפורים דבר מן המאכלים המרבים את הזרע ומוסיפין בקשיות האבר כדגים וחלב והביצים המתובלין בתבלין וכן כל מה שיש בו נפח:
+
+Mishnah 5
+
+<b>מסרוהו זקני ב"ד לזקני כהונה והעלוהו כו':</b><br>היו מוליכין אותו לעליית בית אבטינס ללמדו חפינת הקטרת וזה לדעת האומר שהוא מן העבודות הקשות שבמקדש ועוד נבאר בתחילת מנחות כי אין הדבר כן אלא כמו שאמרו לשם מלא חפניו כדחפני אינשי. וכבר קדם לך בפרק החמישי משקלים [הל' א] בית אבטינס על מעשה הקטרת. ומשביעין אותו על דבר שאי אפשר לאדם שיראהו זולתו וזה כי הצדוקים מאמינים שהוא היה נותן הקטרת על האש בהיכל ואחר כך מכניס את המחתה לפני קדש הקדשים וראייתם על זה ממה שאמר הכתוב [שם טז] כי בענן אראה על הכפרת כי הוא לא היה נכנס אל הכפרת אלא בענן לדעתן. והקבלה האמתית באה כי אין הדבר כן אלא כמו שבאר ואמר [שם] ונתן את הקטרת על האש לפני ה' ובאותה שעה לא יוכל שום אדם לדעת מה שהוא עושה כמו שנאמר [שם] וכל אדם לא יהיה באהל מועד בבאו לכפר בקדש עד צאתו ומפני זה היו משביעין אותו. והוא היה בוכה מפני שחשדוהו במינות. והם היו בוכין שחשדוהו כי אסור בתורתנו לחשוד ולחשוב מחשבה רעה על אדם שענינו מסופק אלא לצורך הכרחי כמו שתראה:
+
+Mishnah 6
+
+<b>אם הוא היה חכם דורש ואם לאו תלמידי חכמים דורשין כו':</b><br>אלו הספרים הנזכרים יש בהם ספורים וחשבונות לזמנים שעברו ישעשעו הנפש ולא יתנמנם:
+
+Mishnah 7
+
+<b>בקש להתנמנם פרחי כהונה מכין לפניו באצבע כו':</b><br>מכין באצבע צרדה הוא שיכה בגודל עם האצבע האמצעי בכח והרבה עושין אותו בני אדם בעת השמחה ויעשו בו תנועות עריבות. 
+וענין והפג אחת על הרצפה ר"ל הפשיר חמימות רגלך שתעמוד שעה אחת על הרצפה לפי שהרצפה תצנן הרגלים ותדד השינה וכשיתחממו הרגלים תבא השינה ונתבארה זו הסבה בשאלות הטבעיות והפג היא מלה עברית [בראשית מה] ויפג לבו וענינו שנפשרה חמימות לבו. והרבה משתמשים חכמים בזו המלה בזה הענין כמו [ביצה יד.] מפיגין טעמן:
+
+Mishnah 8
+
+<b>בכל יום תורמין את המזבח בקריאת הגבר כו':</b><br>תרומת המזבח היא הסרת הדשן מן המזבח ונקרא דישון המזבח כמו לדשנו [שמות כז]:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>בראשונה כל מי שרוצה לתרום את המזבח כו':</b><br>כבר הודעתיך כי תרומת המזבח היא הסרת הדשן. ואמרו כל הקודם את חבירו לתוך ארבע הוא שיקרב אל המזבח בארבע אמות. ומעשה הפייס שזכר כמו שאגיד לך ידוע כי אינו מותר אצלנו למנות אנשים מישראל בשום פנים ואפילו לדבר מצוה ומעשה דוד המלך מפורסם. אבל מונין אותם כשירצה אדם למנותם שיקחו מכל אחד מהם דבר ואחר כך מונין אותם הדברים. ומפני זה כשהיו קריבים כהנים רבים אל המזבח היה אומר להם הממונה הצביעו כלומר שישליכו האצבעות וזה אחר שיעמידם שורה ויסכימו ביניהם ממי יתחיל המנין. כיצד יסכימו על דרך הדמיון כשהיה המנין שלשים או ארבעים או חמשים או כמו שירצו מן המנין. אח"כ ישליך כל אחד מהם אצבע [[עי' לח"מ פ"ד מהל' תמידין וסיים דגי' אחרת היה להרמב"ם]:] אם הוא חלש או חולה או שתי אצבעות אם הוא בריא. ויתחיל למנות אותן האצבעות אחד שנים שלשה על השורה עד שיצא המנין שיסכימו עליו בתחילה והאיש שיצא סוף המנין אצל אצבעו היה מקדים לאותה עבודה ולא יחשבו האגודל למי שהשליך גודלו לפי שהוא נח לפשטו ולקפצו ושמא יפשוט אותו [או יקפוץ אותו] כשיקרב המנין לצאת כדי שיבא הפייס אצלו. וע"ז הדרך היו הפייסות הארבעה שהיו במקדש. ודע זה והבן אותו כי אלו הפייסות לא פירשום שום גאון מן הגאונים שהיו לפנינו מאותה שעמדנו על דבריהם לפי שלשונות הגמרא לא יושג מהם מה שדומה לאדם בתחילת העיון אבל הסברא באותן הדברים הוא מה שספרנו: 
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+<b>מעשה שהיו שניהן שוין ורצין ועולין בכבש כו':</b><br><b>הפייס השני מי שוחט מי זורק מי מדשן כו':</b><br>אלו הדברים כולם הם בפייס אחד כמו שאדמה לך והוא כי כולם היו כמו שורה אחת או עגולה והיו מסכימין על האדם שיתחיל ממנו המנין ואחר כן היו מסכימין כי אותו שיצא אצלו המנין שיסכימו עליו כמו שבארנו הוא זורק את הדם והסמוך לו שוחט. והסמוך לו מדשן את המזבח. והסמוך לו מדשן את המנורה והסמוך לו מעלה איברים לכבש. ואותו שמעלה איברים לכבש הוא ושמונה בני אדם כמו שעומדים בשורה זכין בתמיד של שחר כל אחד מהם במה שיש לו לשאת ולהעלות על הסדר שאומר. הראשון הוא מעלה הראש והרגל. השני הסמוך לו שתי הידים. השלישי בעוקץ וברגל. הרביעי בחזה ובגרה. החמישי בשתי דפנות. הששי בקרבים. השביעי בסלת. השמיני בחביתין והם חביתי כהן גדול שאמר בהם הש"י [ויקרא ו] זה קרבן אהרן ובניו וגו' ונקראו חביתים לאומרו בהם הש"י [שם] על מחבת בשמן תעשה. ותשיעי ביין. נמצא שהפייס הזה זכין בו שלשה עשר תשעה אותם שמנינו ושוחט וזורק ומדשן מזבח ומדשן מנורה. והזורק הוא מקבל הדם כמו שבארה הגמרא והקדמנו בזה הפייס זורק על שוחט לפי שהזריקה מעולה כיון שהעיקר אצלנו שחיטה כשרה בזרים. 
+והמדשן היה מסיר הדשן והטינופים ומקנח ומנקה כמו שיתבאר בגמרא. וכבר ידעת כי שם האפר דשן. ודרך הלוכו הוא כמו שיתבאר בברייתא הראש והרגל והחזה והגרה שתי ידים ושתי דפנות העוקץ והרגל ותנא קמא חש ליפה ולטוב והקדימו ואיחר הגרוע. ואין הלכה כבן עזאי:
+
+Mishnah 4
+
+<b>הפייס השלישי חדשים לקטרת באו והפיסו כו':</b><br>היו הכהנים מתברכין בהקטרת הקטרת והיו אומרים כל מי שמקטיר קטרת היה מתעשר וממונו מתרבה למאמרו הש"י [דברים לג] ישימו קטורה באפך וכתיב [שם] ברך ה' חילו וגו' ולפיכך כל מי שהקטיר לא היו מניחין אותו להקטיר פעם שניה שישאר זולתו מן הכהנים שלא יקטירו ולא היו אוספים לפיים הקטרת אלא למי שלא הקטיר קטורת מימיו ולפיכך יאמר חדשים לקטורת באו והפיסו:
+
+Mishnah 5
+
+<b>תמיד קרב בתשעה בעשרה באחד עשר כו':</b><br>אמר השם יתברך [ויקרא א] וערכו עצים על האש ובאה הקבלה כי זה נאמר בתמיד של בין הערבים כי בשל שחר כבר נאמר בו בפירוש [שם ו] ובער עליה הכהן עצים בבקר בבקר:
+
+Mishnah 6
+
+<b>איל קרב באחד עשר הבשר בחמשה כו':</b><br>כמו שבארנו בתמיד של כל יום:
+
+Mishnah 7
+
+<b>פר קרב בעשרים וארבעה הראש והרגל כו':</b><br>ענין אם רצה להקריב מקריב היא שהוא יכול להקריב באיזה מנין שירצה פחות מאלו או יתר על אלו. ורוצה באמרו הפשטן וניתוחן של אלו ושל אלו שוין שהן כשרים בזר ומותר בזר לפשוט ולשחוט ולנתח בין קרבנות ציבור בין קרבנות יחיד וכבר קדם לך זה העיקר בפסחים [פ"ה הל' ו] במקום שאמרו מקבלה ואילך מצות כהונה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אמר להם הממונה צאו וראו אם הגיע זמן השחיטה כו':</b><br>מקום גבוה היה להם במקדש שבו היה עולה הצופה. וכשהיה רואה פני המזרח מתחילין להשתנות היה אומר להם ברקאי ענינו כמו התחיל האור להבריק. והיו אומרים לו אותן שהיו בעזרה עד שהוא בחברון כלומר הגיע האור כפי ראות עיניך לחברון. והיה אומר להן הן ומיד היו שוחטין. וממה שאתה חייב לדעת כי הזמן (הזה) שזכר מתתיה בן שמואל באומרו האיר פני המזרח הוא אחר הזמן שזכר התנא קמא. והלכה כמתתיה בן שמואל:
+
+Mishnah 2
+
+<b>ולמה הוצרכו לכך שפעם אחת עלה מאור הלבנה כו':</b><br>ידוע כי הלבנה אינה עולה מן המזרח אלא אחר חצות החדש. ואמרו עלה מאור הלבנה ואירע בסוף חדש משאר חדשי השנה ואירע בליל צום כפור גם כן פעם אחרת ודימו שהאיר המזרח ושחטו את התמיד והוא כלל בכאן שתי המעשים ואומר פעם אחת כלומר זולת ליל צום כפור עלה מאור הלבנה מחובר למה שאירע ליל צום כפור. ועוד יתבאר כי כהן גדול טובל ושוחט התמיד בצום כפור וכאשר נפסל התמיד כמו שזכר מפני שנשחט בלילה יצטרך טבילה אחרת אחר כך שחט את התמיד. 
+ומסיך את רגליו כינוי לנקבים גדולים:
+
+Mishnah 3
+
+<b>אין אדם נכנס לעזרה לעבודה אפילו טהור עד שיטבול כו':</b><br>כל טבילה מקדש ידיו ורגליו לפניה ולאחריה כאשר יתבאר ואמר חוץ מזו רוצה לומר הטבילה הראשונה והוא יגיד אותה:
+
+Mishnah 4
+
+<b>פרסו סדין של בוץ בינו לבין העם קידש ידיו ורגליו כו':</b><br><b>פשט ירד וטבל עלה ונסתפג הביאו לו כו':</b><br>סדין של בוץ ענינו רדיד של פשתן. 
+<b>קרצו</b> כמו שחטו והוא מגזרת קרץ מצפון בא [ירמיה מו] והוא שישחוט רוב שנים כי עבודת היום לא תהיה אלא בכהן גדול. 
+ופי' <b>מירק</b> אחר שחיטה על ידו השלים אחר שחיטה אחריו. ומירוק נקרא השלמת הפעולה איזו פעולה שתהיה. 
+ו<b>נסתפג</b> כמו נתקנח:
+
+Mishnah 5
+
+<b>קטרת של שחר היתה קריבה בין דם לאברים כו':</b><br>כבר קדם לך בהלכות שלפני אלו כי קטרת של שחר היתה קריבה בין דם לנרות. ואמרם בכאן בין דם לאיברים רוצה לומר כי אין זריקת דם התמיד והקטרת איבריו מעשה תכוף כלומר שיהיה זה אחר זה אבל מבדיל בינתיים הקטורת וכמו כן בהדלקת נרות ומפני זה לא זכר בכאן הדלקת נרות לפי שלא נתכוין בזה המאמר לסדר העבודות והוא ענין אמרם בסידורין לא קא מיירי. 
+ואיסטניס הוא מי שגופו מצונן וקר. וענין חימום המים הוא שיהיו מחמין עששיות של ברזל מערב יום הכפורים מניחין אותן באש עד למחרת ומכבין אותן במים שהיה טובל בהם והיו נפשרין המים וזו אינה מלאכה כי אין כוונתן הקשאת הברזל לחזקו כמנהג הלוטשין אבל כוונתם חימום המים והעיקר אצלנו מלאכת מחשבת אסרה תורה. ועוד עיקר אחר אצלנו אין שבות במקדש ולפיכך הותר זה המעשה וכמו כן אם הוסיפו מי חמים שהוחמו מערב הצום במים שטבל בהם מותר:
+
+Mishnah 6
+
+<b>הביאוהו לבית הפרוה ובקדש היתה כו':</b><br>בגדי זהב הם בגדי כהונה גדולה שלובש בשאר ימי החול והם שמונה כלים והם מארגמן ושש וצמר צבוע תכלת וזהב ואבנים כמו שמפורש בתורה והם כתנת ומכנסים אבנט ומצנפת ואפוד וחשן ומעיל וציץ. 
+ובגדי לבן הם ארבעה והם שמשתמש בהן כהן גדול העבודה המיוחדת בצום כפור והן כולם מפשתים לבן. אמר השם יתברך [ויקרא טז] כתנת בד קדש ילבש וגו' ואין הלכה כרבי מאיר:
+
+Mishnah 7
+
+<b>בשחר היה לובש פלוסין של שנים עשר מנה כו':</b><br>פלוסים והנדוים מינים מן הבגדים ידועים אצלם בזמנם. ויש הפרש ביניהם בצורת החיתוך בלבד. אבל עצמן רוצה לומר השתי והערב שלהם הוא מפשתים הלבן כמו שבאר הכתוב. 
+ואמרם אם רצה להוסיף מוסיף משלו ובתנאי שיתן אותו התוספת להקדש. ואין הלכה כרבי מאיר:
+
+Mishnah 8
+
+<b>בא לו אצל פרו ופרו היה עומד בין האולם כו':</b><br>כל מה שמשתמשין חכמים בכל המשנה מצורת המקדש או חלק מחלקיו ודמיון רוחותיו והעזרה והלשכות והמזבח וזולתו לא תבקש ממני לציירו לך בכל מקום לפי שאני עתיד לבארו לך ולהרבות צורותיו עד שתדמה אותו דמיון יפה ויצטייר הכל בדעתך כאילו ראית אותו בעין במסכת מדות בע"ה: 
+והכהנים והעם וכו' אמר הכתוב [דברים לב] כי שם ה' אקרא הבו גודל לאלהינו ובא בקבלה כי משה רבינו ע"ה אמר לישראל בזמן שאני מזכיר שמו של הקדוש ברוך הוא אתם הבו גודל לאלהינו וכן ראוי ומצוה לעשות כן תמיד:
+
+Mishnah 9
+
+<b>בא לו למזרח העזרה לצפון המזבח הסגן מימינו כו':</b><br>קלפי הוא כלי עץ חלול. 
+אשכרוע קורין אותו בערבי בק"ס והוא בלשון עברי ברוש:
+
+Mishnah 10
+
+<b>בן קטין עשה שנים עשר דד לכיור שלא היה לו כו':</b><br>עשה לכיור שנים עשר חוטמין שהמים יוצאין משם כדי שיהו כל הכהנים המתעסקין בתמיד מקדשים ידיהם ורגליהם כאחת. והוא לא מנה שוחט כי השחיטה כשירה בזרים כמו שקדם. וזורק הוא מקבל הדם. וכבר קדם לך כי שלשה עשר היו זכין בו יחסר מהם שוחט נשארו שנים עשר. והכיור מכלל כלי שרת. וכשהיו בו מים נתקדשו ונפסלו בלינה כמו שיתבאר במקומו מקדשים וזה עשה כלי סביב לכיור והיו בו המים תמיד והיו שותתין מאותו כלי לכיור כדי הצורך ראשון ראשון ואותו הכלי היה נקרא מוכני. 
+וכל ידות הכלים הם הקתות כלומר בית ידו של סכין או של קרדום שהיו חותכין בהם הבשר ודומיהן. 
+ונברשת היא כמו שמשית שעושין על פתחי הבתים מזכוכית והיא עשתה אותה מזהב טוב ממורט. וכשהיה השמש זורח עליה היה לאותה השמשית אורה ונוגה בתחילת היום כעלות השמש מאופק ירושלים ואותה שעה היו קורין קריאת שמע. 
+וניקנור היה איש מן החסידים והלך לאלכסנדריא של מצרים ועשה שם שתי דלתות של נחושת והתקין מלאכתן מאד והיה דעתו להעמידן לעזרה והביאן על הים ויהי כאשר סער הים על המלחים השליכו אחת מן הדלתות בתוך הים להקל מעליהם ומאנייתם ורצו להשליך השניה וכאשר ראה קשר עצמו בדלת ואמר להם אם רצונכם להשליך זאת הדלת אל תשליכוה אלא עמי אז עמד הים מזעפו וכאשר יצא הוא לנמל בעכו היה מצטער על הדלת שטבעה ורצה הש"י והשליך הים את הדלת האחרת שטבעה לאותו מקום שיצא זה החסיד וזהו הנס שנעשה לדלתותיו והעמידן לרוח מזרחי מן העזרה לעומת ההיכל. 
+וענין לשבח תהלה וגדולה והמלה עברית וארמי' והענין אחד ויהללו אותה [בראשית יב] ושבחו יתה ואומר [תהלים קמז] שבחי ירושלים:
+
+Mishnah 11
+
+<b>ואלו לגנאי של בית גרמו לא רצו ללמד כו':</b><br>גנאי הפך שבח. 
+ולחם הפנים עב היה כמו שיתבאר במנחות אבל היו מתקנין אפייתו בדפוסים עד שהיו מקפלים אותו כמו שמקפלין הבגדים והוא היה בתכלית ההשוייה ותקון האפייה במלאכה שהיתה ידועה אצלם. ופיטום הקטורת ידוע ועוד אזכרנו במקומו במס' כריתות [פרק א הל' א]. ובכלל סממניה עשב כשנותנין אותו עם הקטרת על האש היה העשן כולו עולה מכונס לא מפוזר והיו מכירים אותו העשב ולא הודיעוהו לאדם. 
+והיה הוגרס בן לוי מוציא אותיות בפיו בהוצאה נפלאה בשעת קריאת השיר של כל יום שהיה נותן גודלו בפיו עם לשונו בשעת הקריאה ולא הודיע לשום אדם איך היתה המלאכה בשינוי נתינת הלשון בפה ואנה היה משים בוהנו כשהיו יוצאין אותן הנעימות הערבות. 
+ובן קמצר היה כותב בקולמוסים רבים בבת אחת ואע"פ שכל אלו נתנו אמתלא מפני מה נמנעו מלמוד מעשיהם גנה אותם כאשר תראה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>טרף בקלפי והעלה שני גורלות כו':</b><br>כל מקום שזוכר בזו המסכת שם רוצה בו שם המפורש רוצה לומר יו"ד ה"א. ואין הלכה כרבי ישמעאל:
+
+Mishnah 2
+
+<b>קשר לשון של זהורית בראש שעיר המשתלח כו':</b><br>לשון של זהורית הוא לשון של צמר צבוע אדום תרגום ותולעת שני [שמות כה] וצבע זהורי ומשקלו שני סלעים. וכבר בארנו פעמים [בפרק בתרא דפאה ובפרק א דשקלים] משקל הסלע. והש"י אומר [ויקרא טז] וכפר בעדו ובעד ביתו ובעד כל קהל ישראל ולפיכך אומר בודוי ראשון אני וביתי ואומר בשני ובני אהרן לפי שהוא מכפר תחילה בעד נפשו ואחר כך בעד הכהנים ואח"כ מכפר על כל ישראל. וזה שתראה כתוב בשלשה הוידויין עון פשע וחטאה הוא דעת רבי מאיר והוא סומך על מה שאומר הכתוב [שם] והתודה עליו את כל עונות בני ישראל ואת כל פשעיהם לכל חטאתם ואין הדבר כן לפי שכוונתו בזה אינו אלא שיכלול מיני העונות. כי עונות הם העונות שאדם עושה במזיד. וחטאים הם הנעשים בשוגג. ופשעים הם מיני הכפירה והמרד בהש"י בעשיית העונות הגדולות שעושיהן נקרא פורק עול כחילול שבת ועבודה זרה. והעיקר אצלנו מתודה על הקלות ואח"כ על החמורות ולפיכך יהיה סדר הוידויין כולם ליחיד כמו לצבור חטאנו עוינו פשענו. ואין הלכה כרבי מאיר:
+
+Mishnah 3
+
+<b>שחטו וקבל במזרק את דמו ונתנו למי שהוא כו':</b><br>ממרס ענינו שמניע את הדם כדי שלא יקרוש ויקפא. 
+רובד איצטבא:
+
+Mishnah 4
+
+<b>בכל יום היה חותה בשל כסף ומערה בתוך של זהב כו':</b><br>חותה היא חתיית האש בלבד ולשון עברי הוא ולחתות אש מיקוד [ישעיה ל]. ולא היו מצריכין אותו ביום צום כיפור לערות אש ממחתה למחתה אחרת כדי שלא ייגע כהן גדול ושלא יוסיף בעמלו אלא באותה מחתה עצמה שהוא חותה האש מן המזבח. וקלה היתה כנגד המחתה של כל יום ויום. וידה ארוכה כדי שיקל משאה. וכבר ביארנו שיעור הקב והסאה וזולתם מן המדות והמשקולות בסוף מסכת פיאה: 
+ופרס חצי המנה רוצה לומר משקל חמשים דינר ואמר השם יתברך בקטורת של כל יום ושחקת ממנה הדק [שמות ל'] ואמר ביום צום כיפור ומלא חפניו קטרת סמים דקה [ויקרא טז] ובאמרו בכאן דקה נבין שירצה לומר להוסיף לה שחיקה וזהו ענין דקה מן הדקה:
+
+Mishnah 5
+
+<b>בכל יום כהנים עולין במזרחו של כבש כו':</b><br>מפני כבוד כהן גדול הטרוחו לכהנים שיהיה עלייתם וירידתם באמצע הכבש לפניו ומפני כבודו היה מקדש ג"כ ידיו ורגליו מקיתון של זהב הוא לבדו משאר כהנים. ואין הלכה כרבי יהודה:
+
+Mishnah 6
+
+<b>בכל יום היו שם ארבע מערכות והיום חמש כו':</b><br>מערכה הוא צבור האש שנעשה מן העצים המסודרין וגודשין ומבערין האש. ורבי יהודה אומר כי במזבח החיצון היו בה שתי מערכות האחת מערכה גדולה והיא שמקריבין עליה התמיד ומערכה שניה שלוקחין ממנה האש במחתה לקטרת כמו שזכרנו. ורבי יוסי אומר כי מערכה שלישית היו עושין לקיום האש לא תסור משם אש לעולם. ור"מ אומר כי רביעית היו עושין ושורפין עליה האיברים ופדרים שנשארו מן התמיד של בין הערבים שלא שלט בהם האש כל הלילה. וכולם מודים על שתי מערכות כי באה הקבלה כי אמרו [שם ו] על מוקדה על המזבח כל הלילה עד הבוקר זו מערכה גדולה ואש המזבח תוקד בו זו מערכה שניה של קטרת. ואמרו אחר כך [שם] והאש על המזבח תוקד בו א"ר יוסי זו מערכה שלישית של קיום האש. ורבי יהודה אומר שהוא חוזר על המערכה הנקדמת. ורבי מאיר אומר היה מייחד מערכה לאיברים ופדרים שלא נתאכלו מבערב וזולתו אומר כי בצידי מערכה גדולה היו נשרפין והכל מודים כי על כל פנים צריך תוספת מערכה ביום צום כיפור לכבוד ולהדור בעיני העם והלכה כרבי יוסי:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>הוציאו לו את הכף ואת המחתה וחפן כו':</b><br><b>היה מהלך בהיכל עד שמגיע לבין שתי הפרוכת כו':</b><br><b>החיצונה היתה פרופה מן הדרום והפנימית מן הצפון כו':</b><br><b>משניטל הארון אבן היתה שם מימות נביאים ראשונים כו':</b><br>מקדש ראשון היה בו פרוכת אחת ובמקדש שני היו שתים מפני ספק שנתחדש להם בעת הבנותו. ועוד נבאר זה במקומו במסכת מדות [פרק בתרא הל' ז] ורבי יוסי נתבאר לו אותו ספק וראה כי הפרוכת על צורתו כך וזהו ענין אמרו לא היתה שם אלא פרוכת אחת ועוד אבארהו לך במקומו. 
+ואמרו עד שהוא מגיע לארון רוצה בו למקום ארון כי בבית ראשון שהיה שם ארון לא היה שם אלא פרוכת אחת והוא יספר בכאן סדר בית שני שלא היה שם ארון והיו שם שתי פרוכת: 
+וענין אמרו ובא לו בדרך בית כניסתו שהיה יוצא אחורנית ופניו כלפי קדשי הקדשים ואחוריו אל הפתח וזה גדולה וכבוד למקום. וכך היו עושין כהנים בחזרתן מן העבודה ולוים בחזרתן מן הדוכן וישראל בחזרתן מן המעמד כולם היו חוזרין אחוריהם. ולשון תפלה קצרה כך יהי רצון מלפני ה' אלהינו שאם תהיה שנה זו שחונה תהיה גשומה ולא יעדי עביד שלטן מדבית יהודה ולא יהיו עמך בית ישראל צריכין לפרנסה זה לזה ואל תכנס לפניך תפלת עוברי דרכים. פירוש שחונה חמה תרגום ולא יחם לו [מלכים א א] ולא שחין ליה. והיה מתפלל שישוה מזג אותה שנה וזו טובה גדולה כוללת האדם והבהמה כי כשהאויר שוה במזגו יבריאו גופות בני אדם החולים ויתמיד בריאות הבריאים והברכה הראשונה היא והסיר ה' ממך כל חולי. ואחר כך היה מתפלל בהתמדת מלכות היושר והאמונה וזהו הצריך יותר. ואח"כ היה מתפלל אחר אלו השני דברים הכלליים על דברים פרטיים לכל בני אדם שיתקן השם מעשה כל אחד ואחד שיצליח מעשיו וסחורותיו כדי שלא יצטרך לבקש ולשאול מאחר. ואחר כך היה מתפלל בירידת הגשמים והוא אמרו ואל תכנס לפניך תפלת עוברי דרכים לפי שאלו לא יבקשו תמיד אלא התמדת זריחת השמש וצחות האויר ומניעת הגשם. 
+שלא להבעית את ישראל כלומר שלא להפחיד לפי שאילו היה מתאחר היו מפחדין שמא אירעו מיתה כי הרבה כהנים גדולים היו מתים בקדש הקדשים אם לא היו ראוין או אם ישנה דבר במעשה הקטרת הלא תראה אמר יתעלה לאהרן [ויקרא טז] ולא ימות כי בענן אראה על הכפורת. 
+ופירוש שתיה יסוד ובאמת כי מקום העבודה יסוד העולם כמו שזכרנו בתחילת אבות: 
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+<b>נוטל את הדם ממי שהיה ממרס בו נכנס כו':</b><br>נכנס במקום שנכנס ענינו למקום שנכנס בקטרת בין בדי הארון והיה מזה מן הדם לפני הארון. כמו שאמר הש"י [שם] על הכפרת ולפני הכפרת:
+<b>כמצליף כמי שמלקה בשוט: </b><br>והיה מחזיר פעמיים מלת אחת כדי שלא יטעה במנין. והיה מונה ההזאה הראשונה מכלל שבע של מטה והש"י אמר [שם] והזה באצבעו והיא ההזאה הראשונה ואח"כ מן הדם באצבעו ז' פעמים כך באה הקבלה וכאילו הוא העיקר: 
+וכן הוא הבסיס.
+
+Mishnah 4
+
+<b>הביאו לו את השעיר שחטו וקבל במזרק כו':</b><br>היה שופך דם הפר במזרק שהיה בו דם השעיר ומחזיר הכל במזרק שהיה בו דם הפר כדי שיתערבו הדמים עירוב יפה והדבר כולו מבואר:
+
+Mishnah 5
+
+<b>ויצא אל המזבח אשר לפני ה' זה מזבח הזהב כו':</b><br>היה מזה בקרן שלפניו מלמעלן למטן כדי שלא יזה מן הדם על בגדיו ואין הלכה כרבי אליעזר:
+
+Mishnah 6
+
+<b>הזה על טהרו של מזבח ז' פעמים ושירי הדם כו':</b><br>טהרו של מזבח הוא המקום המגולה ממנו. והוא כי קטרת של כל יום היה במזבח של זהב כמו שאמר השם יתברך [שמות ל] והקטיר עליו אהרן קטרת סמים וכל יום היה מוציא ממנו מותר הגחלים והדשן כמו שבארנו והיה נזהר שיזה הדם על מקום שלא יהיה בו דשן ולא גחלים אלא עצם המזבח מגולה. 
+ואמרו בשל מזבח החיצון רוצה בו דמים הניתנים על המזבח החיצון שיריהן ניתנין על יסוד דרומי ועוד יתבאר לך ענין המעילה משלם במקומו:
+
+Mishnah 7
+
+<b>כל מעשה יום הכפורים האמור על הסדר אם הקדים כו':</b><br>רבי שמעון ורבי אליעזר אומרים שאם הזה שלש הזאות או ארבע ונשפך הדם שישלים המנין על מה שיש לו מן ההזאות מדם אחר ואין הלכה כמותן: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שני שעירי יום הכפורים מצותן שיהיו שניהן שוין כו':</b><br>החזיר מלת שני בשעירי יום הכפורים שלשה פעמים והוא אמרו [ויקרא טז] ומאת עדת בני ישראל יקח שני שעירי עזים. ואמר ולקח את שני השעירים. ואמר ונתן על שני השעירים גורלות. ובאה הקבלה שיהיו שניהן שוין במראה ובקומה ובדמים. ואמרו מצוה ולא אמרו חובה לפי שאמר אחר כך השעיר ולא אמר האחד יראה שרוצה בו שעיר מ"מ.
+ואמרו בכאן ויאמר אם של שם מת ואם של עזאזל מת אינו רוצה שיאמר השני מאמרים להוציא את הספק כמו שאמרנו בפסחים אם גדי אמר לי רבי ואם טלה אמר לי רבי כי אינו ספק אצלו כיון שאחר הגורל מת אחד מהם אבל הוא מספר איך יהיה מאמרו אם של שם מת או איך יאמר אם של עזאזל מת.
+ואמרו והשני ירעה עד שיסתאב רוצה בו השני מן השנים שהגריל עליהם בסוף כי פסק ההלכה אין בעלי חיים נדחין.
+וענין מיתה שתאסף לבית ויניחוה עד שתמות וידוע כי שעירי יום הכפורים הם חטאת ציבור אמר השם יתברך [שם] ומאת עדת בני ישראל יקח שני שעירי עזים לחטאת. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>בא לו אצל שעיר המשתלח וסומך שתי ידיו עליו כו':</b><br>כבר בארתי לך [פ"ד הל' ב] כי סדר הוידוי חטא עון ופשע:
+
+Mishnah 3
+
+<b>מסרו למי שהיה מוליכו הכל כשרין להוליכו כו':</b><br>באה הקבלה כי מה שאמר הש"י [שם] איש להכשיר את הזר:
+
+Mishnah 4
+
+<b>וכבש עשו לו מפני הבבליים שהיו מתלשים בשערו כו':</b><br><b>מיקירי ירושלים היו מלוין אותו עד סוכה הראשונה כו':</b><br>הריס שני חלקים מחמשה עשר מן המיל ובמיל שבעה ריסין ומחצה והיה מירושלים עד המקום ששמו צוק שנים עשר מילין והם תשעים ריסין והיה בין כל סוכה וסוכה מיל והוא אלפים אמה שהוא תחום שבת נשאר בין הסוכה האחרונה ובין הצוק שני מילין:
+
+Mishnah 5
+
+<b>על כל סוכה וסוכה אומרים לו הרי מזון והרי מים כו':</b><br>כבר ידעת כי בין כל סוכה וסוכה תחום שבת על כן היה אפשר להם ללותו מסוכה לסוכה הסמוכה לה והסוכה האחרונה שבינה ובין הצוק שני מילין וא"א להלך אלא מיל שהוא תחום שבת ולפיכך עומד מרחוק:
+
+Mishnah 6
+
+<b>מה היה עושה חולק לשון של זהורית כו':</b><br>לא היה קושר הלשון כולו בצוק שמא ילבין קודם דחיית השעיר ויחשבו כי העונות מתכפרין קודם שידחה השעיר. ומה שחייב שלא יקשור אותו כולו בין קרנותיו שמא בשעת דחייתו יכוף ראשו ולא יראה לשון של זהורית אם הלבינה ותחלוש דעתן שיחשבו שהכפרה לא נשלמה ולשון התורה במשלח השעיר שהוא מטמא בגדים אמר יתברך [שם] והמשלח את השעיר לעזאזל יכבס בגדיו. ואין הלכה כרבי שמעון:
+
+Mishnah 7
+
+<b>בא לו אצל פר ושעיר הנשרפין קרעו והוציא כו':</b><br>קלען במקלעות פירוש שירים חתיכות הבשר בלי הפשטה לאומרו יתברך [שם] את ערתם ואת בשרם ולשון התורה [שם] והשורף אותם יכבס בגדיו ואין הלכה כרבי שמעון:
+
+Mishnah 8
+
+<b>אמרו לו לכהן גדול הגיע שעיר למדבר כו':</b><br>דרכיות הם [מצבות] גדולות שהשומרים עומדים שם ומניפין בסודרין ורבי יהודה סובר כי משהגיע שעיר למדבר נעשית מצותו אע"פ שלא הגיע לצוק ולפיכך משערין שיעור כדי שמגיע לבית חורון שהוא במדבר בלבד. ואין הלכה כרבי יהודה.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>בא לו כהן גדול לקרות אם רצה לקרות כו':</b><br>אצטלית לבן משלו להודיע כי הקריאה אינה עבודה ומותר לו לקרות באיזה בגד שירצה. 
+ואמר אם רצה בבגדי בוץ קורא הודיעך כי מותר לו ללבוש בגדי כהונה אפילו שלא בשעת עבודה כי העיקר אצלנו בגדי כהונה נתנו ליהנות שלא בשעת עבודה. והיו נותנין ספר תורה מיד ליד לתפארת וגדולה. והקריאה היתה בעזרת הנשים שמותר לאדם לישב שם כי אמרו עומד ראיה שהיה יושב קודם לכן אבל בעזרת ישראל ומה שאחריה לא ישב שום אדם כלל אלא מלכי בית דוד בלבד כמו שכתוב [ד"ה א יז] ויבא המלך דוד וישב לפני ה'. ומה שחייב שיקרא ובעשור שבחומש הפקודים על פה לפי שאין אדם אחד קורא בשני ספרי תורה משום פגם ראשון ואין ראוי לגלול ספר תורה בצבור משום כבוד צבור לפיכך לא היה גולל ספר תורה כדי שיגיע לחומש הפקודים ולא היה ג"כ קורא בספר שני משום פגם ראשון נמצא שקורא על פה. ואלו השמנה ברכות הראשונה אשר בחר בנו מכל העמים וכו' ואחר שישלים קריאתו מברך אשר נתן לנו תורת אמת וכו' והיא הברכה השנית והשלישית רצה ה' אלהינו והרביעית מודים אנחנו לך והחמישית סלח לנו והששית מתפלל בהתמדת השכינה במקדש ושיקיים השם הדרו יהודו והשביעית יתפלל שיברך השם לכהנים ויקבל קרבנותיהם וכיוצא בזה והשמינית יתפלל שיושיע השם לישראל ויצילם וחותם ברוך אתה ה' שומע תפלה:
+
+Mishnah 2
+
+<b>הרואה כהן גדול כשהוא קורא כו':</b><br>הודיעך כי מותר לאדם שיניח מלראות עבודה לילך לראות עבודה אחרת:
+
+Mishnah 3
+
+<b>אם בבגדי בוץ קירא קדש ידיו ורגליו כו':</b><br>רבי אליעזר סובר כי סדר הקרבת יום צום כיפור הוא על סדר הכתובים והוא שיקריב תמיד של שחר ואחריו עבודת היום כאשר קדם בו הסיפור ואחריו תמיד של בין הערבים לפי שעבודת יוה"כ בחומש ויקרא ופר העולה ושבעה כבשים בחומש הפקודים. ורבי עקיבא אומר שהסדר הוא שיקריב תמיד של שחר ואחריו פר העולה ושבעה כבשים לפי שהן קרבן מוסף והשם אמר במוספין [במדבר כט] מלבד עולת הבקר וגו' וסמך אותן לתמיד של שחר. ורבי אליעזר אומר שכן הוא אבל לא ביום העבודה. ואחר כך עבודת היום ואח"כ שעיר הנעשה בחוץ ואח"כ אילו ואיל העם ואח"כ אימורי חטאת ואח"כ תמיד של בין הערבים. והלכה כרבי עקיבא:
+
+Mishnah 4
+
+<b>קדש ידיו ורגליו ופשט וירד וטבל ועלה ונסתפג כו':</b><br><b>כהן גדול משמש בשמונה כלים וההדיוט בארבעה כו':</b><br>אמרם באלו נשאלין רוצה לומר שאין נשאלין באורים ותומים אלא בכהן גדול לבוש אלו השמונה בגדים. וצורת השאלה כיון שזכרנו אותה כך היא כהן גדול היה מחזיר פניו לארון והשואל היה מחזיר פניו לאחורי הכהן והיה אומר לו האעשה כך וכך או לא והכהן היה משיבו עשה או לא תעשה כפי הנראה לו בחשן. כי בחשן יש אלפא ביתא שלימה לפי שיש שם כתוב אברהם יצחק ויעקב ושמות שנים עשר שבטים כמו שפירש הכתוב ושם כתוב אחר שמותם שבטי יה. והכהן הנשאל אינו אלא נביא כי הקבלה אצלנו כל כהן שמדבר ברוח הקודש ושכינה שורה עליו שואלין בו ושאין מדבר ברוח הקודש ואין שכינה שורה עליו אין שואלין בו. ומה שהתנה שלא ישאל אלא מלך ואב בית דין וכיונא בהם למה שאמר ביהושע שהיה מלך ולפני אלעזר הכהן יעמוד ושאל לו במשפט האורים לפני ה' [שם כז] ובאה הקבלה וכל בני ישראל זה משוח מלחמה וכל העדה זה סנהדרין וכמו כן כל מי שצורך הצבור בו נכנס תחת מאמר וכל בני ישראל אתו וכיון שזכרנו מה שהיה כתוב בחושן אודיעך איך היו שמות השבטים כתובים על אבני האפוד: וזהו צורתם <br>ראובן שמעון <br>לוי יהודה <br>יששכר זבולן <br>נפתלי דן <br>גד אשר <br>יהוסף בנימן <br>תמצא מנין האותיות שהם בכל אבן ואבן חמשה ועשרים אותיות ושם יוסף כתיב יהוסף והרמז על זה באומרו (תהילים פ״א:ו׳) עדות ביהוסף שמו ואבן שכתוב בתחילתו ראובן על כתיפו הימני ואבן שכתוב בתחילתו שמעון על כתיפו השמאלי:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>יום הכפורים אסור באכילה ובשתיה וברחיצה כו':</b><br>לא בארה התורה מניעה מאלו הדברים ביום צום כפור אבל אמר הכתוב לשון עינוי חמש פעמים. אמר (ויקרא כ״ג:ג׳) שבת שבתון ואמר (שם טז) שבת שבתון ואמר (במדבר כ״ט:ז׳) ובעשור לחדש ואמר (ויקרא כ״ג:כ״ז) אך בעשור לחדש ואמר (שם טז) והיתה זאת לכם ובאה הקבלה כי באו לאסור חמשה דברים מהנאת הגוף והם האכילה והשתיה והרחיצה במים וסיכה בשמן ונעילת הסנדל ותשמיש המטה. ובא בכל אחת מאלו המלות בספרים מלת עינוי לפי שהם רמזים ואסמכתות ועיקר איסורם קבלה וכולן יתחייב העושה אחת מהן מכת מרדות. 
+וזהו ענין אמרם אסור. מלבד האכילה והשתיה שהוא חייב כרת כשאכל שיעור הנזכר. ואם אכל פחות מכשיעור הוא אסור וחייב מכת מרדות אמר הש"י בעונש העינוי (שם כג) והאבדתי את הנפש ההיא מקרב עמה ובאה הקבלה דבר שהנפש תלויה בו זו אכילה ושתיה. ואמרו המלך והכלה המלך צריך שיהיה עמו הנוי אמר (ישעיהו ל״ג:י״ז) מלך ביפיו תחזינה עיניך. וכן הכלה כדי שלא תתגנה על בעלה ולפיכך התרנו להם רחיצת פניהם. 
+וכותבת גסה תמרה גדולה אמרו כותבת הגסה שאמרו חסירה מכביצה. ופירוש גרעינתה ידוע. 
+ומלא לוגמא הוא שישתה כל כך שכשמסלק אותו לצד אחד מפיו יהיה אותו הצד בולט ונראה. וממה שאתה חייב לזכרו תמיד כי כל השיעורים שהם בכל התורה הם הלכה למשה מסיני. והלכה כרבי אליעזר:
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+<b>אכל ושתה בהעלם אחד אינו חייב אלא חטאת אחת כו':</b><br><b>התינוקות אין מענין אותן ביום הכפורים כו':</b><br>ציר הוא מה ששותת מן הדג כששורין. אותו במלח. 
+מורייס ידוע. 
+מחנכין אותן כלומר מלמדין אותן מגזרת חנוך לנער (משלי כב) ומרגילין אותן להתענות קודם שיהיו חייבין בתענית בב' שנים לבריאים ובשנה אחת לחולים. ודע כי הזכרים מי"ג שנים שלימים והנקבות מי"ב שנים שלימים הם חייבין להתענות מדאורייתא אם הביאו שתי שערות כי הנקבות סובלות התענית יותר מהזכרים לפי שמזג הזכרים חם והנמס מגוף יותר והזכרים והנקבות מאחת עשרה שנה מתענים כל היום כולו מדרבנן כדי לחנכן במצות. ומתשע שנים ומעשר שנים מתענין לשעות מן היום בין זכרים בין נקבות בשוה כדי שיתחנכו במצות ואין מאכילין אותם עד שיצערם הרעב:
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>עוברה שהדיחה מאכילין אותה עד שתשיב נפשה כו':</b><br>וכן עוברה שהריחה בשר קדש או בשר חזיר ונתעורר טבעה ותאותה לאכול מאכילין אותה ממנו עד שיתישב נפשה. 
+ובקיאים הם המהירים במלאכתן ורצה בו בכאן הבקיאים מן הרופאים. ובזה הענין משפטם אבארם לך והוא כי החולה כששאל לאכול אפילו כל הרופאים אומרים אינו צריך מאכילין אותו על פי עצמו עד שישבע. ואם הורה רופא בקי שהוא צריך לאכול והוא אומר איני צריך מאכילין אותו על פי רופא ואין שומעין לחולה. ואם נחלקו הרופאים ואמרו מקצתם צריך ומקצתן אין צריך שומעין לרובם. ואם הם בשוה במנין ובחכמה כפי סברתנו מאכילין אותו כי העיקר אצלנו ספק נפשות להקל:
+
+Mishnah 6
+
+<b>מי שאחזו בולמוס מאכילין אותו אפי' דברים כו':</b><br>בולמוס מין ממיני החולאים שנופל בו האדם ואינו מרגיש כלל וזה החולה הוא מין ממיני החלאים הנקראים בלשון חכמים נכפין ויארע לאלו הנזכרים בכאן כמו נשיכה בפי האסטומכא וכשיאכלו יקל מעליהם ויאירו עיניהם: 
+ודברים טמאים הם הדברים האסורים כשקצים ורמשים ובהמה טמאה וזולתם. ולאלו ולכיוצא בהם אין נותנין להם בתחילה האיסור החמור אבל נותנים להם איסור הקל יותר אם נתישבה דעתם מוטב ואם לאו נותנין להם מה שהוא אסור יותר ממנו. 
+וחושש בפיו הוא שיתעכלו החניכים שאם יניחוהו יתעכל החיך. 
+וסם שם העיקר איזה עיקר שיהיה. ואין הלכה כרבי מתיא בן חרש בזה שהוא מתיר להאכיל לאדם הכבד של כלב שוטה כשנשך כי זה אינו מועיל אלא בדרך סגולה. וחכמים סוברים כי אין עוברין על המצות אלא ברפואה בלבד ר"ל בדברים המרפאין בטבע והוא דבר אמתי הוציאו הדעת והנסיון הקרוב לאמת. אבל להתרפאות בדברים שהם מרפאים בסגולתן אסור כי כוחם חלוש אינו מצד הדעת ונסיונו רחוק והיא טענה חלושה מן הטועה. וזה העיקר דעהו וזכרהו כי הוא עיקר גדול. 
+ואמרם כל ספק נפשות דוחה את השבת להזהירך ולזרז אותך להקדים ולהתחיל בזה הענין ושלא לאחרו ואפי' בשבת הראשונה מן החולי שהחולה סובל חוליו ושלא נאמר אין ספק החולי יתמיד עד לשבת האחרת ונצטרך לחלל עליו השבת על כן נניחהו היום עד למחר כדי שלא נחלל עליו שתי שבתות:
+
+Mishnah 7
+
+<b>מי שנפלה עליו מפולת ספק הוא שם ספק כו':</b><br>מפקחין פירוש שחופרין ומחפשין אותו וכשמגיע לחוטמו ולא נמצא בו נשמה אז אסור לו לחפור יותר לפי שבודאי הוא מת. ואם מצאו חי אע"פ שהוא בענין שאינו יכול לחיות אלא זמן מועט וימות לפי שעה חופרין עליו ומוציאין אותו וזהו ענין אמרם מצאוהו חי מפקחין עליו. 
+ואמרם אם מת יניחוהו כי יש מן החכמים שסובר מצילין את המת מפני הדליקה והודיענו בכאן שמניחין אותו תחת המפולת ואין על זה חולק:
+
+Mishnah 8
+
+<b>חטאת ואשם ודאי מכפרין מיתה ויום הכפורים מכפרין כו':</b><br>שמור אלו העיקרים וסמוך עליהם והוא כשהאדם שוגג בעשה ולא תעשה או מזיד בעשה ועשה תשובה מכפרים לו לאלתר. והתשובה הוא שיתודה אדם על עונותיו לפני השם ויתנחם על מה שחטא ויקבל עליו שלא ישוב לאותו עון לעולם אמר בוידוי והפרישה מן העון (משלי כ״ח:י״ג) ומודה ועוזב ירוחם ואמר בחרטה על העון (ירמיהו ל״א:י״ט) כי אחרי שובי נחמתי. וכשהזיד בלאו ועשה תשובה תשובה תולה ויוה"כ מכפר. וכששגג בכריתות ובמיתות בית דין במה שהוא חייב עליו חטאת או שחטא חטא שהוא חייב עליו אשם ודאי והביא אשמו וחטאתו ועשה תשובה נתכפר לו במקומו לאלתר ולשון הכתוב הוא כי מביא חטאתו צריך תשובה שנאמר (ויקרא ה׳:ה׳) והתודה אשר חטא עליה וכשהזיד בכריתות ובמיתות בית דין ועשה תשובה תשובה ויוה"כ תולין ויסורין ממרקין אז וכשימות נגמרה כפרתו הוא שנאמר אם יכופר העון הזה לכם עד תמותון (ישעיהו כ״ב:י״ד). וכל זה כשעבר ברצונו אבל באונס פטור וכל זה כשאין עבודת יוה"כ אבל בזמן שהיתה העבודה כבר ידעת כי בשעיר המשתלח היו מתכפרין על כל העונות כמו שנבאר בתחילת שבועות:
+
+Mishnah 9
+
+<b>האומר אחטא ואשוב אחטא ואשוב כו':</b><br>האומר אחטא ויום הכפורים מכפר אין יום הכפורים מכפר כמו אמרם אין מספיקין בידו לעשות תשובה ולפיכך לא יעזרהו השם שיעשה בצום כיפור מה שראוי לו לעשות כדי שיתכפרו לו עונותיו באותו היום ושעיר המשתלח אינו מכפר עבירות שבין אדם לחבירו.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Yoma/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Yoma/Hebrew/merged.txt
new file mode 100644
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+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Moed/Rambam on Mishnah Yoma/Hebrew/merged.txt	
@@ -0,0 +1,326 @@
+Rambam on Mishnah Yoma
+רמב"ם משנה יומא
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Yoma
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה יומא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שבעת ימים קודם יוה"כ מפרישין כהן גדול כו':</b><br>אמר ה' יתברך בשבעת ימי המלואים [ויקרא ח] ומפתח אהל מועד לא תצאו וגו' ואחר כך אמר כאשר עשה ביום הזה צוה ה' לעשות לכפר עליכם. ובאה הקבלה לעשות זה מעשה פרה. לכפר עליכם זה מעשה יום הכפורים לפיכך כהן השורף את הפרה וכהן גדול העובד ביום הכפורים מפרישין אותו שבעת ימים ומפרישין אותו מאשתו כדי שלא תמצא נדה ויהיה הוא טמא שבעת ימים כמו שאמר הכתוב בבא על נדה [שם טו] ותהי נדתה עליו וטמא שבעת ימים. וחכמים אומרים טומאה שכיחא מיתה לא שכיחא ואם תחוש למיתה אין לדבר סוף לפי שאנו אומרים שמא תמות זאת השניה וכן השלישית וכן הרביעית וענין באמרם מיתה לא שכיחא ר"ל שהמיתה בפתע פתאום אינה נמצאת אלא לעתים רחוקים ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>כל שבעת הימים הוא זורק את הדם ומקטיר וכו':</b><br>היה מרגיל עצמו בעבודה כל אלו השבעה ימים כדי שתהא נוחה עליו יום צום כפור: 
+ומקריב חלק בראש ענינו שיקריב הוא ראשון לכל המקריבין ויקריב איזה קרבן שירצה וכמו כן יאכל מן הקרבנות הנאכלות איזה שיעור שירצה. ויקח חלקו בראש. ובתוספתא [ [בתוספתא שלפנינו ליתא בבא זו דכיצד מקריב שהביא הרב אלא כיצד נוטל וכו']:] כיצד מקריב חלק בראש אומר עולה זו אני מקריב. מנחה זו אני מקריב. כיצד נוטל חלק בראש אומר חטאת זו אני אוכל. אשם זה אני אוכל. במה דברים אמורים בקדשי המקדש אבל בקדשי הגבול אחד כהן גדול ואחד כהן הדיוט חולקים בשוה:
+
+Mishnah 3
+
+<b>מסרו לו זקנים מזקני בית דין וקורין לפניו וכו':</b><br>העיקר אצלנו כי כהן גדול צריך שלא יהיה באנשי דורו מן הכהנים יותר שלם ממנו בחכמה ובאמונה וביופי ובעושר ובכח. אמר השם יתברך [שם כא] והכהן הגדול מאחיו ובאה הקבלה שיהא גדול מהם בנוי בעושר ובחכמה ואם אין לו ממון מקבצין ממון מן הכהנים ונותנין לו שיהא עשיר יותר מכל אחד מהם. אמר השם הגדול מאחיו שיגדלוהו מאחיו. אבל במקדש שני שהיו בו הדברים כלם בלי שלמים כמו שידעת והמלכים לא היו הולכים על דרך הישר היו ממנים כהנים גדולים בחזקה ואפילו שלא היו ראוים לכך. ובהם אפשר לומר שמא לא למדת. ולזה הטעם נקראת הלשכה שמושיבין בה כהנים גדולים לשכת פרהדרין וענינו בית המחשבים. רוצה לומר פוסקי השערים הממנין אותן המלכים על השוקים ומעבירין אותן לפי שעה ברצון המלכים וכך היו עושים בכהנים גדולים מי שהיה יותר קרוב למלכות ונקרב אליו בממון היה ממנה כהן גדול:
+
+Mishnah 4
+
+<b>כל שבעת הימים לא היו מונעין ממנו מאכל כו':</b><br>וכן לא יאכל ערב יום הכפורים דבר מן המאכלים המרבים את הזרע ומוסיפין בקשיות האבר כדגים וחלב והביצים המתובלין בתבלין וכן כל מה שיש בו נפח:
+
+Mishnah 5
+
+<b>מסרוהו זקני ב"ד לזקני כהונה והעלוהו כו':</b><br>היו מוליכין אותו לעליית בית אבטינס ללמדו חפינת הקטרת וזה לדעת האומר שהוא מן העבודות הקשות שבמקדש ועוד נבאר בתחילת מנחות כי אין הדבר כן אלא כמו שאמרו לשם מלא חפניו כדחפני אינשי. וכבר קדם לך בפרק החמישי משקלים [הל' א] בית אבטינס על מעשה הקטרת. ומשביעין אותו על דבר שאי אפשר לאדם שיראהו זולתו וזה כי הצדוקים מאמינים שהוא היה נותן הקטרת על האש בהיכל ואחר כך מכניס את המחתה לפני קדש הקדשים וראייתם על זה ממה שאמר הכתוב [שם טז] כי בענן אראה על הכפרת כי הוא לא היה נכנס אל הכפרת אלא בענן לדעתן. והקבלה האמתית באה כי אין הדבר כן אלא כמו שבאר ואמר [שם] ונתן את הקטרת על האש לפני ה' ובאותה שעה לא יוכל שום אדם לדעת מה שהוא עושה כמו שנאמר [שם] וכל אדם לא יהיה באהל מועד בבאו לכפר בקדש עד צאתו ומפני זה היו משביעין אותו. והוא היה בוכה מפני שחשדוהו במינות. והם היו בוכין שחשדוהו כי אסור בתורתנו לחשוד ולחשוב מחשבה רעה על אדם שענינו מסופק אלא לצורך הכרחי כמו שתראה:
+
+Mishnah 6
+
+<b>אם הוא היה חכם דורש ואם לאו תלמידי חכמים דורשין כו':</b><br>אלו הספרים הנזכרים יש בהם ספורים וחשבונות לזמנים שעברו ישעשעו הנפש ולא יתנמנם:
+
+Mishnah 7
+
+<b>בקש להתנמנם פרחי כהונה מכין לפניו באצבע כו':</b><br>מכין באצבע צרדה הוא שיכה בגודל עם האצבע האמצעי בכח והרבה עושין אותו בני אדם בעת השמחה ויעשו בו תנועות עריבות. 
+וענין והפג אחת על הרצפה ר"ל הפשיר חמימות רגלך שתעמוד שעה אחת על הרצפה לפי שהרצפה תצנן הרגלים ותדד השינה וכשיתחממו הרגלים תבא השינה ונתבארה זו הסבה בשאלות הטבעיות והפג היא מלה עברית [בראשית מה] ויפג לבו וענינו שנפשרה חמימות לבו. והרבה משתמשים חכמים בזו המלה בזה הענין כמו [ביצה יד.] מפיגין טעמן:
+
+Mishnah 8
+
+<b>בכל יום תורמין את המזבח בקריאת הגבר כו':</b><br>תרומת המזבח היא הסרת הדשן מן המזבח ונקרא דישון המזבח כמו לדשנו [שמות כז]:
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>בראשונה כל מי שרוצה לתרום את המזבח כו':</b><br>כבר הודעתיך כי תרומת המזבח היא הסרת הדשן. ואמרו כל הקודם את חבירו לתוך ארבע הוא שיקרב אל המזבח בארבע אמות. ומעשה הפייס שזכר כמו שאגיד לך ידוע כי אינו מותר אצלנו למנות אנשים מישראל בשום פנים ואפילו לדבר מצוה ומעשה דוד המלך מפורסם. אבל מונין אותם כשירצה אדם למנותם שיקחו מכל אחד מהם דבר ואחר כך מונין אותם הדברים. ומפני זה כשהיו קריבים כהנים רבים אל המזבח היה אומר להם הממונה הצביעו כלומר שישליכו האצבעות וזה אחר שיעמידם שורה ויסכימו ביניהם ממי יתחיל המנין. כיצד יסכימו על דרך הדמיון כשהיה המנין שלשים או ארבעים או חמשים או כמו שירצו מן המנין. אח"כ ישליך כל אחד מהם אצבע [[עי' לח"מ פ"ד מהל' תמידין וסיים דגי' אחרת היה להרמב"ם]:] אם הוא חלש או חולה או שתי אצבעות אם הוא בריא. ויתחיל למנות אותן האצבעות אחד שנים שלשה על השורה עד שיצא המנין שיסכימו עליו בתחילה והאיש שיצא סוף המנין אצל אצבעו היה מקדים לאותה עבודה ולא יחשבו האגודל למי שהשליך גודלו לפי שהוא נח לפשטו ולקפצו ושמא יפשוט אותו [או יקפוץ אותו] כשיקרב המנין לצאת כדי שיבא הפייס אצלו. וע"ז הדרך היו הפייסות הארבעה שהיו במקדש. ודע זה והבן אותו כי אלו הפייסות לא פירשום שום גאון מן הגאונים שהיו לפנינו מאותה שעמדנו על דבריהם לפי שלשונות הגמרא לא יושג מהם מה שדומה לאדם בתחילת העיון אבל הסברא באותן הדברים הוא מה שספרנו: 
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+<b>מעשה שהיו שניהן שוין ורצין ועולין בכבש כו':</b><br><b>הפייס השני מי שוחט מי זורק מי מדשן כו':</b><br>אלו הדברים כולם הם בפייס אחד כמו שאדמה לך והוא כי כולם היו כמו שורה אחת או עגולה והיו מסכימין על האדם שיתחיל ממנו המנין ואחר כן היו מסכימין כי אותו שיצא אצלו המנין שיסכימו עליו כמו שבארנו הוא זורק את הדם והסמוך לו שוחט. והסמוך לו מדשן את המזבח. והסמוך לו מדשן את המנורה והסמוך לו מעלה איברים לכבש. ואותו שמעלה איברים לכבש הוא ושמונה בני אדם כמו שעומדים בשורה זכין בתמיד של שחר כל אחד מהם במה שיש לו לשאת ולהעלות על הסדר שאומר. הראשון הוא מעלה הראש והרגל. השני הסמוך לו שתי הידים. השלישי בעוקץ וברגל. הרביעי בחזה ובגרה. החמישי בשתי דפנות. הששי בקרבים. השביעי בסלת. השמיני בחביתין והם חביתי כהן גדול שאמר בהם הש"י [ויקרא ו] זה קרבן אהרן ובניו וגו' ונקראו חביתים לאומרו בהם הש"י [שם] על מחבת בשמן תעשה. ותשיעי ביין. נמצא שהפייס הזה זכין בו שלשה עשר תשעה אותם שמנינו ושוחט וזורק ומדשן מזבח ומדשן מנורה. והזורק הוא מקבל הדם כמו שבארה הגמרא והקדמנו בזה הפייס זורק על שוחט לפי שהזריקה מעולה כיון שהעיקר אצלנו שחיטה כשרה בזרים. 
+והמדשן היה מסיר הדשן והטינופים ומקנח ומנקה כמו שיתבאר בגמרא. וכבר ידעת כי שם האפר דשן. ודרך הלוכו הוא כמו שיתבאר בברייתא הראש והרגל והחזה והגרה שתי ידים ושתי דפנות העוקץ והרגל ותנא קמא חש ליפה ולטוב והקדימו ואיחר הגרוע. ואין הלכה כבן עזאי:
+
+Mishnah 4
+
+<b>הפייס השלישי חדשים לקטרת באו והפיסו כו':</b><br>היו הכהנים מתברכין בהקטרת הקטרת והיו אומרים כל מי שמקטיר קטרת היה מתעשר וממונו מתרבה למאמרו הש"י [דברים לג] ישימו קטורה באפך וכתיב [שם] ברך ה' חילו וגו' ולפיכך כל מי שהקטיר לא היו מניחין אותו להקטיר פעם שניה שישאר זולתו מן הכהנים שלא יקטירו ולא היו אוספים לפיים הקטרת אלא למי שלא הקטיר קטורת מימיו ולפיכך יאמר חדשים לקטורת באו והפיסו:
+
+Mishnah 5
+
+<b>תמיד קרב בתשעה בעשרה באחד עשר כו':</b><br>אמר השם יתברך [ויקרא א] וערכו עצים על האש ובאה הקבלה כי זה נאמר בתמיד של בין הערבים כי בשל שחר כבר נאמר בו בפירוש [שם ו] ובער עליה הכהן עצים בבקר בבקר:
+
+Mishnah 6
+
+<b>איל קרב באחד עשר הבשר בחמשה כו':</b><br>כמו שבארנו בתמיד של כל יום:
+
+Mishnah 7
+
+<b>פר קרב בעשרים וארבעה הראש והרגל כו':</b><br>ענין אם רצה להקריב מקריב היא שהוא יכול להקריב באיזה מנין שירצה פחות מאלו או יתר על אלו. ורוצה באמרו הפשטן וניתוחן של אלו ושל אלו שוין שהן כשרים בזר ומותר בזר לפשוט ולשחוט ולנתח בין קרבנות ציבור בין קרבנות יחיד וכבר קדם לך זה העיקר בפסחים [פ"ה הל' ו] במקום שאמרו מקבלה ואילך מצות כהונה:
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>אמר להם הממונה צאו וראו אם הגיע זמן השחיטה כו':</b><br>מקום גבוה היה להם במקדש שבו היה עולה הצופה. וכשהיה רואה פני המזרח מתחילין להשתנות היה אומר להם ברקאי ענינו כמו התחיל האור להבריק. והיו אומרים לו אותן שהיו בעזרה עד שהוא בחברון כלומר הגיע האור כפי ראות עיניך לחברון. והיה אומר להן הן ומיד היו שוחטין. וממה שאתה חייב לדעת כי הזמן (הזה) שזכר מתתיה בן שמואל באומרו האיר פני המזרח הוא אחר הזמן שזכר התנא קמא. והלכה כמתתיה בן שמואל:
+
+Mishnah 2
+
+<b>ולמה הוצרכו לכך שפעם אחת עלה מאור הלבנה כו':</b><br>ידוע כי הלבנה אינה עולה מן המזרח אלא אחר חצות החדש. ואמרו עלה מאור הלבנה ואירע בסוף חדש משאר חדשי השנה ואירע בליל צום כפור גם כן פעם אחרת ודימו שהאיר המזרח ושחטו את התמיד והוא כלל בכאן שתי המעשים ואומר פעם אחת כלומר זולת ליל צום כפור עלה מאור הלבנה מחובר למה שאירע ליל צום כפור. ועוד יתבאר כי כהן גדול טובל ושוחט התמיד בצום כפור וכאשר נפסל התמיד כמו שזכר מפני שנשחט בלילה יצטרך טבילה אחרת אחר כך שחט את התמיד. 
+ומסיך את רגליו כינוי לנקבים גדולים:
+
+Mishnah 3
+
+<b>אין אדם נכנס לעזרה לעבודה אפילו טהור עד שיטבול כו':</b><br>כל טבילה מקדש ידיו ורגליו לפניה ולאחריה כאשר יתבאר ואמר חוץ מזו רוצה לומר הטבילה הראשונה והוא יגיד אותה:
+
+Mishnah 4
+
+<b>פרסו סדין של בוץ בינו לבין העם קידש ידיו ורגליו כו':</b><br><b>פשט ירד וטבל עלה ונסתפג הביאו לו כו':</b><br>סדין של בוץ ענינו רדיד של פשתן. 
+<b>קרצו</b> כמו שחטו והוא מגזרת קרץ מצפון בא [ירמיה מו] והוא שישחוט רוב שנים כי עבודת היום לא תהיה אלא בכהן גדול. 
+ופי' <b>מירק</b> אחר שחיטה על ידו השלים אחר שחיטה אחריו. ומירוק נקרא השלמת הפעולה איזו פעולה שתהיה. 
+ו<b>נסתפג</b> כמו נתקנח:
+
+Mishnah 5
+
+<b>קטרת של שחר היתה קריבה בין דם לאברים כו':</b><br>כבר קדם לך בהלכות שלפני אלו כי קטרת של שחר היתה קריבה בין דם לנרות. ואמרם בכאן בין דם לאיברים רוצה לומר כי אין זריקת דם התמיד והקטרת איבריו מעשה תכוף כלומר שיהיה זה אחר זה אבל מבדיל בינתיים הקטורת וכמו כן בהדלקת נרות ומפני זה לא זכר בכאן הדלקת נרות לפי שלא נתכוין בזה המאמר לסדר העבודות והוא ענין אמרם בסידורין לא קא מיירי. 
+ואיסטניס הוא מי שגופו מצונן וקר. וענין חימום המים הוא שיהיו מחמין עששיות של ברזל מערב יום הכפורים מניחין אותן באש עד למחרת ומכבין אותן במים שהיה טובל בהם והיו נפשרין המים וזו אינה מלאכה כי אין כוונתן הקשאת הברזל לחזקו כמנהג הלוטשין אבל כוונתם חימום המים והעיקר אצלנו מלאכת מחשבת אסרה תורה. ועוד עיקר אחר אצלנו אין שבות במקדש ולפיכך הותר זה המעשה וכמו כן אם הוסיפו מי חמים שהוחמו מערב הצום במים שטבל בהם מותר:
+
+Mishnah 6
+
+<b>הביאוהו לבית הפרוה ובקדש היתה כו':</b><br>בגדי זהב הם בגדי כהונה גדולה שלובש בשאר ימי החול והם שמונה כלים והם מארגמן ושש וצמר צבוע תכלת וזהב ואבנים כמו שמפורש בתורה והם כתנת ומכנסים אבנט ומצנפת ואפוד וחשן ומעיל וציץ. 
+ובגדי לבן הם ארבעה והם שמשתמש בהן כהן גדול העבודה המיוחדת בצום כפור והן כולם מפשתים לבן. אמר השם יתברך [ויקרא טז] כתנת בד קדש ילבש וגו' ואין הלכה כרבי מאיר:
+
+Mishnah 7
+
+<b>בשחר היה לובש פלוסין של שנים עשר מנה כו':</b><br>פלוסים והנדוים מינים מן הבגדים ידועים אצלם בזמנם. ויש הפרש ביניהם בצורת החיתוך בלבד. אבל עצמן רוצה לומר השתי והערב שלהם הוא מפשתים הלבן כמו שבאר הכתוב. 
+ואמרם אם רצה להוסיף מוסיף משלו ובתנאי שיתן אותו התוספת להקדש. ואין הלכה כרבי מאיר:
+
+Mishnah 8
+
+<b>בא לו אצל פרו ופרו היה עומד בין האולם כו':</b><br>כל מה שמשתמשין חכמים בכל המשנה מצורת המקדש או חלק מחלקיו ודמיון רוחותיו והעזרה והלשכות והמזבח וזולתו לא תבקש ממני לציירו לך בכל מקום לפי שאני עתיד לבארו לך ולהרבות צורותיו עד שתדמה אותו דמיון יפה ויצטייר הכל בדעתך כאילו ראית אותו בעין במסכת מדות בע"ה: 
+והכהנים והעם וכו' אמר הכתוב [דברים לב] כי שם ה' אקרא הבו גודל לאלהינו ובא בקבלה כי משה רבינו ע"ה אמר לישראל בזמן שאני מזכיר שמו של הקדוש ברוך הוא אתם הבו גודל לאלהינו וכן ראוי ומצוה לעשות כן תמיד:
+
+Mishnah 9
+
+<b>בא לו למזרח העזרה לצפון המזבח הסגן מימינו כו':</b><br>קלפי הוא כלי עץ חלול. 
+אשכרוע קורין אותו בערבי בק"ס והוא בלשון עברי ברוש:
+
+Mishnah 10
+
+<b>בן קטין עשה שנים עשר דד לכיור שלא היה לו כו':</b><br>עשה לכיור שנים עשר חוטמין שהמים יוצאין משם כדי שיהו כל הכהנים המתעסקין בתמיד מקדשים ידיהם ורגליהם כאחת. והוא לא מנה שוחט כי השחיטה כשירה בזרים כמו שקדם. וזורק הוא מקבל הדם. וכבר קדם לך כי שלשה עשר היו זכין בו יחסר מהם שוחט נשארו שנים עשר. והכיור מכלל כלי שרת. וכשהיו בו מים נתקדשו ונפסלו בלינה כמו שיתבאר במקומו מקדשים וזה עשה כלי סביב לכיור והיו בו המים תמיד והיו שותתין מאותו כלי לכיור כדי הצורך ראשון ראשון ואותו הכלי היה נקרא מוכני. 
+וכל ידות הכלים הם הקתות כלומר בית ידו של סכין או של קרדום שהיו חותכין בהם הבשר ודומיהן. 
+ונברשת היא כמו שמשית שעושין על פתחי הבתים מזכוכית והיא עשתה אותה מזהב טוב ממורט. וכשהיה השמש זורח עליה היה לאותה השמשית אורה ונוגה בתחילת היום כעלות השמש מאופק ירושלים ואותה שעה היו קורין קריאת שמע. 
+וניקנור היה איש מן החסידים והלך לאלכסנדריא של מצרים ועשה שם שתי דלתות של נחושת והתקין מלאכתן מאד והיה דעתו להעמידן לעזרה והביאן על הים ויהי כאשר סער הים על המלחים השליכו אחת מן הדלתות בתוך הים להקל מעליהם ומאנייתם ורצו להשליך השניה וכאשר ראה קשר עצמו בדלת ואמר להם אם רצונכם להשליך זאת הדלת אל תשליכוה אלא עמי אז עמד הים מזעפו וכאשר יצא הוא לנמל בעכו היה מצטער על הדלת שטבעה ורצה הש"י והשליך הים את הדלת האחרת שטבעה לאותו מקום שיצא זה החסיד וזהו הנס שנעשה לדלתותיו והעמידן לרוח מזרחי מן העזרה לעומת ההיכל. 
+וענין לשבח תהלה וגדולה והמלה עברית וארמי' והענין אחד ויהללו אותה [בראשית יב] ושבחו יתה ואומר [תהלים קמז] שבחי ירושלים:
+
+Mishnah 11
+
+<b>ואלו לגנאי של בית גרמו לא רצו ללמד כו':</b><br>גנאי הפך שבח. 
+ולחם הפנים עב היה כמו שיתבאר במנחות אבל היו מתקנין אפייתו בדפוסים עד שהיו מקפלים אותו כמו שמקפלין הבגדים והוא היה בתכלית ההשוייה ותקון האפייה במלאכה שהיתה ידועה אצלם. ופיטום הקטורת ידוע ועוד אזכרנו במקומו במס' כריתות [פרק א הל' א]. ובכלל סממניה עשב כשנותנין אותו עם הקטרת על האש היה העשן כולו עולה מכונס לא מפוזר והיו מכירים אותו העשב ולא הודיעוהו לאדם. 
+והיה הוגרס בן לוי מוציא אותיות בפיו בהוצאה נפלאה בשעת קריאת השיר של כל יום שהיה נותן גודלו בפיו עם לשונו בשעת הקריאה ולא הודיע לשום אדם איך היתה המלאכה בשינוי נתינת הלשון בפה ואנה היה משים בוהנו כשהיו יוצאין אותן הנעימות הערבות. 
+ובן קמצר היה כותב בקולמוסים רבים בבת אחת ואע"פ שכל אלו נתנו אמתלא מפני מה נמנעו מלמוד מעשיהם גנה אותם כאשר תראה:
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>טרף בקלפי והעלה שני גורלות כו':</b><br>כל מקום שזוכר בזו המסכת שם רוצה בו שם המפורש רוצה לומר יו"ד ה"א. ואין הלכה כרבי ישמעאל:
+
+Mishnah 2
+
+<b>קשר לשון של זהורית בראש שעיר המשתלח כו':</b><br>לשון של זהורית הוא לשון של צמר צבוע אדום תרגום ותולעת שני [שמות כה] וצבע זהורי ומשקלו שני סלעים. וכבר בארנו פעמים [בפרק בתרא דפאה ובפרק א דשקלים] משקל הסלע. והש"י אומר [ויקרא טז] וכפר בעדו ובעד ביתו ובעד כל קהל ישראל ולפיכך אומר בודוי ראשון אני וביתי ואומר בשני ובני אהרן לפי שהוא מכפר תחילה בעד נפשו ואחר כך בעד הכהנים ואח"כ מכפר על כל ישראל. וזה שתראה כתוב בשלשה הוידויין עון פשע וחטאה הוא דעת רבי מאיר והוא סומך על מה שאומר הכתוב [שם] והתודה עליו את כל עונות בני ישראל ואת כל פשעיהם לכל חטאתם ואין הדבר כן לפי שכוונתו בזה אינו אלא שיכלול מיני העונות. כי עונות הם העונות שאדם עושה במזיד. וחטאים הם הנעשים בשוגג. ופשעים הם מיני הכפירה והמרד בהש"י בעשיית העונות הגדולות שעושיהן נקרא פורק עול כחילול שבת ועבודה זרה. והעיקר אצלנו מתודה על הקלות ואח"כ על החמורות ולפיכך יהיה סדר הוידויין כולם ליחיד כמו לצבור חטאנו עוינו פשענו. ואין הלכה כרבי מאיר:
+
+Mishnah 3
+
+<b>שחטו וקבל במזרק את דמו ונתנו למי שהוא כו':</b><br>ממרס ענינו שמניע את הדם כדי שלא יקרוש ויקפא. 
+רובד איצטבא:
+
+Mishnah 4
+
+<b>בכל יום היה חותה בשל כסף ומערה בתוך של זהב כו':</b><br>חותה היא חתיית האש בלבד ולשון עברי הוא ולחתות אש מיקוד [ישעיה ל]. ולא היו מצריכין אותו ביום צום כיפור לערות אש ממחתה למחתה אחרת כדי שלא ייגע כהן גדול ושלא יוסיף בעמלו אלא באותה מחתה עצמה שהוא חותה האש מן המזבח. וקלה היתה כנגד המחתה של כל יום ויום. וידה ארוכה כדי שיקל משאה. וכבר ביארנו שיעור הקב והסאה וזולתם מן המדות והמשקולות בסוף מסכת פיאה: 
+ופרס חצי המנה רוצה לומר משקל חמשים דינר ואמר השם יתברך בקטורת של כל יום ושחקת ממנה הדק [שמות ל'] ואמר ביום צום כיפור ומלא חפניו קטרת סמים דקה [ויקרא טז] ובאמרו בכאן דקה נבין שירצה לומר להוסיף לה שחיקה וזהו ענין דקה מן הדקה:
+
+Mishnah 5
+
+<b>בכל יום כהנים עולין במזרחו של כבש כו':</b><br>מפני כבוד כהן גדול הטרוחו לכהנים שיהיה עלייתם וירידתם באמצע הכבש לפניו ומפני כבודו היה מקדש ג"כ ידיו ורגליו מקיתון של זהב הוא לבדו משאר כהנים. ואין הלכה כרבי יהודה:
+
+Mishnah 6
+
+<b>בכל יום היו שם ארבע מערכות והיום חמש כו':</b><br>מערכה הוא צבור האש שנעשה מן העצים המסודרין וגודשין ומבערין האש. ורבי יהודה אומר כי במזבח החיצון היו בה שתי מערכות האחת מערכה גדולה והיא שמקריבין עליה התמיד ומערכה שניה שלוקחין ממנה האש במחתה לקטרת כמו שזכרנו. ורבי יוסי אומר כי מערכה שלישית היו עושין לקיום האש לא תסור משם אש לעולם. ור"מ אומר כי רביעית היו עושין ושורפין עליה האיברים ופדרים שנשארו מן התמיד של בין הערבים שלא שלט בהם האש כל הלילה. וכולם מודים על שתי מערכות כי באה הקבלה כי אמרו [שם ו] על מוקדה על המזבח כל הלילה עד הבוקר זו מערכה גדולה ואש המזבח תוקד בו זו מערכה שניה של קטרת. ואמרו אחר כך [שם] והאש על המזבח תוקד בו א"ר יוסי זו מערכה שלישית של קיום האש. ורבי יהודה אומר שהוא חוזר על המערכה הנקדמת. ורבי מאיר אומר היה מייחד מערכה לאיברים ופדרים שלא נתאכלו מבערב וזולתו אומר כי בצידי מערכה גדולה היו נשרפין והכל מודים כי על כל פנים צריך תוספת מערכה ביום צום כיפור לכבוד ולהדור בעיני העם והלכה כרבי יוסי:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>הוציאו לו את הכף ואת המחתה וחפן כו':</b><br><b>היה מהלך בהיכל עד שמגיע לבין שתי הפרוכת כו':</b><br><b>החיצונה היתה פרופה מן הדרום והפנימית מן הצפון כו':</b><br><b>משניטל הארון אבן היתה שם מימות נביאים ראשונים כו':</b><br>מקדש ראשון היה בו פרוכת אחת ובמקדש שני היו שתים מפני ספק שנתחדש להם בעת הבנותו. ועוד נבאר זה במקומו במסכת מדות [פרק בתרא הל' ז] ורבי יוסי נתבאר לו אותו ספק וראה כי הפרוכת על צורתו כך וזהו ענין אמרו לא היתה שם אלא פרוכת אחת ועוד אבארהו לך במקומו. 
+ואמרו עד שהוא מגיע לארון רוצה בו למקום ארון כי בבית ראשון שהיה שם ארון לא היה שם אלא פרוכת אחת והוא יספר בכאן סדר בית שני שלא היה שם ארון והיו שם שתי פרוכת: 
+וענין אמרו ובא לו בדרך בית כניסתו שהיה יוצא אחורנית ופניו כלפי קדשי הקדשים ואחוריו אל הפתח וזה גדולה וכבוד למקום. וכך היו עושין כהנים בחזרתן מן העבודה ולוים בחזרתן מן הדוכן וישראל בחזרתן מן המעמד כולם היו חוזרין אחוריהם. ולשון תפלה קצרה כך יהי רצון מלפני ה' אלהינו שאם תהיה שנה זו שחונה תהיה גשומה ולא יעדי עביד שלטן מדבית יהודה ולא יהיו עמך בית ישראל צריכין לפרנסה זה לזה ואל תכנס לפניך תפלת עוברי דרכים. פירוש שחונה חמה תרגום ולא יחם לו [מלכים א א] ולא שחין ליה. והיה מתפלל שישוה מזג אותה שנה וזו טובה גדולה כוללת האדם והבהמה כי כשהאויר שוה במזגו יבריאו גופות בני אדם החולים ויתמיד בריאות הבריאים והברכה הראשונה היא והסיר ה' ממך כל חולי. ואחר כך היה מתפלל בהתמדת מלכות היושר והאמונה וזהו הצריך יותר. ואח"כ היה מתפלל אחר אלו השני דברים הכלליים על דברים פרטיים לכל בני אדם שיתקן השם מעשה כל אחד ואחד שיצליח מעשיו וסחורותיו כדי שלא יצטרך לבקש ולשאול מאחר. ואחר כך היה מתפלל בירידת הגשמים והוא אמרו ואל תכנס לפניך תפלת עוברי דרכים לפי שאלו לא יבקשו תמיד אלא התמדת זריחת השמש וצחות האויר ומניעת הגשם. 
+שלא להבעית את ישראל כלומר שלא להפחיד לפי שאילו היה מתאחר היו מפחדין שמא אירעו מיתה כי הרבה כהנים גדולים היו מתים בקדש הקדשים אם לא היו ראוין או אם ישנה דבר במעשה הקטרת הלא תראה אמר יתעלה לאהרן [ויקרא טז] ולא ימות כי בענן אראה על הכפורת. 
+ופירוש שתיה יסוד ובאמת כי מקום העבודה יסוד העולם כמו שזכרנו בתחילת אבות: 
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+<b>נוטל את הדם ממי שהיה ממרס בו נכנס כו':</b><br>נכנס במקום שנכנס ענינו למקום שנכנס בקטרת בין בדי הארון והיה מזה מן הדם לפני הארון. כמו שאמר הש"י [שם] על הכפרת ולפני הכפרת:
+<b>כמצליף כמי שמלקה בשוט: </b><br>והיה מחזיר פעמיים מלת אחת כדי שלא יטעה במנין. והיה מונה ההזאה הראשונה מכלל שבע של מטה והש"י אמר [שם] והזה באצבעו והיא ההזאה הראשונה ואח"כ מן הדם באצבעו ז' פעמים כך באה הקבלה וכאילו הוא העיקר: 
+וכן הוא הבסיס.
+
+Mishnah 4
+
+<b>הביאו לו את השעיר שחטו וקבל במזרק כו':</b><br>היה שופך דם הפר במזרק שהיה בו דם השעיר ומחזיר הכל במזרק שהיה בו דם הפר כדי שיתערבו הדמים עירוב יפה והדבר כולו מבואר:
+
+Mishnah 5
+
+<b>ויצא אל המזבח אשר לפני ה' זה מזבח הזהב כו':</b><br>היה מזה בקרן שלפניו מלמעלן למטן כדי שלא יזה מן הדם על בגדיו ואין הלכה כרבי אליעזר:
+
+Mishnah 6
+
+<b>הזה על טהרו של מזבח ז' פעמים ושירי הדם כו':</b><br>טהרו של מזבח הוא המקום המגולה ממנו. והוא כי קטרת של כל יום היה במזבח של זהב כמו שאמר השם יתברך [שמות ל] והקטיר עליו אהרן קטרת סמים וכל יום היה מוציא ממנו מותר הגחלים והדשן כמו שבארנו והיה נזהר שיזה הדם על מקום שלא יהיה בו דשן ולא גחלים אלא עצם המזבח מגולה. 
+ואמרו בשל מזבח החיצון רוצה בו דמים הניתנים על המזבח החיצון שיריהן ניתנין על יסוד דרומי ועוד יתבאר לך ענין המעילה משלם במקומו:
+
+Mishnah 7
+
+<b>כל מעשה יום הכפורים האמור על הסדר אם הקדים כו':</b><br>רבי שמעון ורבי אליעזר אומרים שאם הזה שלש הזאות או ארבע ונשפך הדם שישלים המנין על מה שיש לו מן ההזאות מדם אחר ואין הלכה כמותן: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שני שעירי יום הכפורים מצותן שיהיו שניהן שוין כו':</b><br>החזיר מלת שני בשעירי יום הכפורים שלשה פעמים והוא אמרו [ויקרא טז] ומאת עדת בני ישראל יקח שני שעירי עזים. ואמר ולקח את שני השעירים. ואמר ונתן על שני השעירים גורלות. ובאה הקבלה שיהיו שניהן שוין במראה ובקומה ובדמים. ואמרו מצוה ולא אמרו חובה לפי שאמר אחר כך השעיר ולא אמר האחד יראה שרוצה בו שעיר מ"מ.
+ואמרו בכאן ויאמר אם של שם מת ואם של עזאזל מת אינו רוצה שיאמר השני מאמרים להוציא את הספק כמו שאמרנו בפסחים אם גדי אמר לי רבי ואם טלה אמר לי רבי כי אינו ספק אצלו כיון שאחר הגורל מת אחד מהם אבל הוא מספר איך יהיה מאמרו אם של שם מת או איך יאמר אם של עזאזל מת.
+ואמרו והשני ירעה עד שיסתאב רוצה בו השני מן השנים שהגריל עליהם בסוף כי פסק ההלכה אין בעלי חיים נדחין.
+וענין מיתה שתאסף לבית ויניחוה עד שתמות וידוע כי שעירי יום הכפורים הם חטאת ציבור אמר השם יתברך [שם] ומאת עדת בני ישראל יקח שני שעירי עזים לחטאת. ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+<b>בא לו אצל שעיר המשתלח וסומך שתי ידיו עליו כו':</b><br>כבר בארתי לך [פ"ד הל' ב] כי סדר הוידוי חטא עון ופשע:
+
+Mishnah 3
+
+<b>מסרו למי שהיה מוליכו הכל כשרין להוליכו כו':</b><br>באה הקבלה כי מה שאמר הש"י [שם] איש להכשיר את הזר:
+
+Mishnah 4
+
+<b>וכבש עשו לו מפני הבבליים שהיו מתלשים בשערו כו':</b><br><b>מיקירי ירושלים היו מלוין אותו עד סוכה הראשונה כו':</b><br>הריס שני חלקים מחמשה עשר מן המיל ובמיל שבעה ריסין ומחצה והיה מירושלים עד המקום ששמו צוק שנים עשר מילין והם תשעים ריסין והיה בין כל סוכה וסוכה מיל והוא אלפים אמה שהוא תחום שבת נשאר בין הסוכה האחרונה ובין הצוק שני מילין:
+
+Mishnah 5
+
+<b>על כל סוכה וסוכה אומרים לו הרי מזון והרי מים כו':</b><br>כבר ידעת כי בין כל סוכה וסוכה תחום שבת על כן היה אפשר להם ללותו מסוכה לסוכה הסמוכה לה והסוכה האחרונה שבינה ובין הצוק שני מילין וא"א להלך אלא מיל שהוא תחום שבת ולפיכך עומד מרחוק:
+
+Mishnah 6
+
+<b>מה היה עושה חולק לשון של זהורית כו':</b><br>לא היה קושר הלשון כולו בצוק שמא ילבין קודם דחיית השעיר ויחשבו כי העונות מתכפרין קודם שידחה השעיר. ומה שחייב שלא יקשור אותו כולו בין קרנותיו שמא בשעת דחייתו יכוף ראשו ולא יראה לשון של זהורית אם הלבינה ותחלוש דעתן שיחשבו שהכפרה לא נשלמה ולשון התורה במשלח השעיר שהוא מטמא בגדים אמר יתברך [שם] והמשלח את השעיר לעזאזל יכבס בגדיו. ואין הלכה כרבי שמעון:
+
+Mishnah 7
+
+<b>בא לו אצל פר ושעיר הנשרפין קרעו והוציא כו':</b><br>קלען במקלעות פירוש שירים חתיכות הבשר בלי הפשטה לאומרו יתברך [שם] את ערתם ואת בשרם ולשון התורה [שם] והשורף אותם יכבס בגדיו ואין הלכה כרבי שמעון:
+
+Mishnah 8
+
+<b>אמרו לו לכהן גדול הגיע שעיר למדבר כו':</b><br>דרכיות הם [מצבות] גדולות שהשומרים עומדים שם ומניפין בסודרין ורבי יהודה סובר כי משהגיע שעיר למדבר נעשית מצותו אע"פ שלא הגיע לצוק ולפיכך משערין שיעור כדי שמגיע לבית חורון שהוא במדבר בלבד. ואין הלכה כרבי יהודה.
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>בא לו כהן גדול לקרות אם רצה לקרות כו':</b><br>אצטלית לבן משלו להודיע כי הקריאה אינה עבודה ומותר לו לקרות באיזה בגד שירצה. 
+ואמר אם רצה בבגדי בוץ קורא הודיעך כי מותר לו ללבוש בגדי כהונה אפילו שלא בשעת עבודה כי העיקר אצלנו בגדי כהונה נתנו ליהנות שלא בשעת עבודה. והיו נותנין ספר תורה מיד ליד לתפארת וגדולה. והקריאה היתה בעזרת הנשים שמותר לאדם לישב שם כי אמרו עומד ראיה שהיה יושב קודם לכן אבל בעזרת ישראל ומה שאחריה לא ישב שום אדם כלל אלא מלכי בית דוד בלבד כמו שכתוב [ד"ה א יז] ויבא המלך דוד וישב לפני ה'. ומה שחייב שיקרא ובעשור שבחומש הפקודים על פה לפי שאין אדם אחד קורא בשני ספרי תורה משום פגם ראשון ואין ראוי לגלול ספר תורה בצבור משום כבוד צבור לפיכך לא היה גולל ספר תורה כדי שיגיע לחומש הפקודים ולא היה ג"כ קורא בספר שני משום פגם ראשון נמצא שקורא על פה. ואלו השמנה ברכות הראשונה אשר בחר בנו מכל העמים וכו' ואחר שישלים קריאתו מברך אשר נתן לנו תורת אמת וכו' והיא הברכה השנית והשלישית רצה ה' אלהינו והרביעית מודים אנחנו לך והחמישית סלח לנו והששית מתפלל בהתמדת השכינה במקדש ושיקיים השם הדרו יהודו והשביעית יתפלל שיברך השם לכהנים ויקבל קרבנותיהם וכיוצא בזה והשמינית יתפלל שיושיע השם לישראל ויצילם וחותם ברוך אתה ה' שומע תפלה:
+
+Mishnah 2
+
+<b>הרואה כהן גדול כשהוא קורא כו':</b><br>הודיעך כי מותר לאדם שיניח מלראות עבודה לילך לראות עבודה אחרת:
+
+Mishnah 3
+
+<b>אם בבגדי בוץ קירא קדש ידיו ורגליו כו':</b><br>רבי אליעזר סובר כי סדר הקרבת יום צום כיפור הוא על סדר הכתובים והוא שיקריב תמיד של שחר ואחריו עבודת היום כאשר קדם בו הסיפור ואחריו תמיד של בין הערבים לפי שעבודת יוה"כ בחומש ויקרא ופר העולה ושבעה כבשים בחומש הפקודים. ורבי עקיבא אומר שהסדר הוא שיקריב תמיד של שחר ואחריו פר העולה ושבעה כבשים לפי שהן קרבן מוסף והשם אמר במוספין [במדבר כט] מלבד עולת הבקר וגו' וסמך אותן לתמיד של שחר. ורבי אליעזר אומר שכן הוא אבל לא ביום העבודה. ואחר כך עבודת היום ואח"כ שעיר הנעשה בחוץ ואח"כ אילו ואיל העם ואח"כ אימורי חטאת ואח"כ תמיד של בין הערבים. והלכה כרבי עקיבא:
+
+Mishnah 4
+
+<b>קדש ידיו ורגליו ופשט וירד וטבל ועלה ונסתפג כו':</b><br><b>כהן גדול משמש בשמונה כלים וההדיוט בארבעה כו':</b><br>אמרם באלו נשאלין רוצה לומר שאין נשאלין באורים ותומים אלא בכהן גדול לבוש אלו השמונה בגדים. וצורת השאלה כיון שזכרנו אותה כך היא כהן גדול היה מחזיר פניו לארון והשואל היה מחזיר פניו לאחורי הכהן והיה אומר לו האעשה כך וכך או לא והכהן היה משיבו עשה או לא תעשה כפי הנראה לו בחשן. כי בחשן יש אלפא ביתא שלימה לפי שיש שם כתוב אברהם יצחק ויעקב ושמות שנים עשר שבטים כמו שפירש הכתוב ושם כתוב אחר שמותם שבטי יה. והכהן הנשאל אינו אלא נביא כי הקבלה אצלנו כל כהן שמדבר ברוח הקודש ושכינה שורה עליו שואלין בו ושאין מדבר ברוח הקודש ואין שכינה שורה עליו אין שואלין בו. ומה שהתנה שלא ישאל אלא מלך ואב בית דין וכיונא בהם למה שאמר ביהושע שהיה מלך ולפני אלעזר הכהן יעמוד ושאל לו במשפט האורים לפני ה' [שם כז] ובאה הקבלה וכל בני ישראל זה משוח מלחמה וכל העדה זה סנהדרין וכמו כן כל מי שצורך הצבור בו נכנס תחת מאמר וכל בני ישראל אתו וכיון שזכרנו מה שהיה כתוב בחושן אודיעך איך היו שמות השבטים כתובים על אבני האפוד: וזהו צורתם <br>ראובן שמעון <br>לוי יהודה <br>יששכר זבולן <br>נפתלי דן <br>גד אשר <br>יהוסף בנימן <br>תמצא מנין האותיות שהם בכל אבן ואבן חמשה ועשרים אותיות ושם יוסף כתיב יהוסף והרמז על זה באומרו (תהילים פ״א:ו׳) עדות ביהוסף שמו ואבן שכתוב בתחילתו ראובן על כתיפו הימני ואבן שכתוב בתחילתו שמעון על כתיפו השמאלי:
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>יום הכפורים אסור באכילה ובשתיה וברחיצה כו':</b><br>לא בארה התורה מניעה מאלו הדברים ביום צום כפור אבל אמר הכתוב לשון עינוי חמש פעמים. אמר (ויקרא כ״ג:ג׳) שבת שבתון ואמר (שם טז) שבת שבתון ואמר (במדבר כ״ט:ז׳) ובעשור לחדש ואמר (ויקרא כ״ג:כ״ז) אך בעשור לחדש ואמר (שם טז) והיתה זאת לכם ובאה הקבלה כי באו לאסור חמשה דברים מהנאת הגוף והם האכילה והשתיה והרחיצה במים וסיכה בשמן ונעילת הסנדל ותשמיש המטה. ובא בכל אחת מאלו המלות בספרים מלת עינוי לפי שהם רמזים ואסמכתות ועיקר איסורם קבלה וכולן יתחייב העושה אחת מהן מכת מרדות. 
+וזהו ענין אמרם אסור. מלבד האכילה והשתיה שהוא חייב כרת כשאכל שיעור הנזכר. ואם אכל פחות מכשיעור הוא אסור וחייב מכת מרדות אמר הש"י בעונש העינוי (שם כג) והאבדתי את הנפש ההיא מקרב עמה ובאה הקבלה דבר שהנפש תלויה בו זו אכילה ושתיה. ואמרו המלך והכלה המלך צריך שיהיה עמו הנוי אמר (ישעיהו ל״ג:י״ז) מלך ביפיו תחזינה עיניך. וכן הכלה כדי שלא תתגנה על בעלה ולפיכך התרנו להם רחיצת פניהם. 
+וכותבת גסה תמרה גדולה אמרו כותבת הגסה שאמרו חסירה מכביצה. ופירוש גרעינתה ידוע. 
+ומלא לוגמא הוא שישתה כל כך שכשמסלק אותו לצד אחד מפיו יהיה אותו הצד בולט ונראה. וממה שאתה חייב לזכרו תמיד כי כל השיעורים שהם בכל התורה הם הלכה למשה מסיני. והלכה כרבי אליעזר:
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+<b>אכל ושתה בהעלם אחד אינו חייב אלא חטאת אחת כו':</b><br><b>התינוקות אין מענין אותן ביום הכפורים כו':</b><br>ציר הוא מה ששותת מן הדג כששורין. אותו במלח. 
+מורייס ידוע. 
+מחנכין אותן כלומר מלמדין אותן מגזרת חנוך לנער (משלי כב) ומרגילין אותן להתענות קודם שיהיו חייבין בתענית בב' שנים לבריאים ובשנה אחת לחולים. ודע כי הזכרים מי"ג שנים שלימים והנקבות מי"ב שנים שלימים הם חייבין להתענות מדאורייתא אם הביאו שתי שערות כי הנקבות סובלות התענית יותר מהזכרים לפי שמזג הזכרים חם והנמס מגוף יותר והזכרים והנקבות מאחת עשרה שנה מתענים כל היום כולו מדרבנן כדי לחנכן במצות. ומתשע שנים ומעשר שנים מתענין לשעות מן היום בין זכרים בין נקבות בשוה כדי שיתחנכו במצות ואין מאכילין אותם עד שיצערם הרעב:
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>עוברה שהדיחה מאכילין אותה עד שתשיב נפשה כו':</b><br>וכן עוברה שהריחה בשר קדש או בשר חזיר ונתעורר טבעה ותאותה לאכול מאכילין אותה ממנו עד שיתישב נפשה. 
+ובקיאים הם המהירים במלאכתן ורצה בו בכאן הבקיאים מן הרופאים. ובזה הענין משפטם אבארם לך והוא כי החולה כששאל לאכול אפילו כל הרופאים אומרים אינו צריך מאכילין אותו על פי עצמו עד שישבע. ואם הורה רופא בקי שהוא צריך לאכול והוא אומר איני צריך מאכילין אותו על פי רופא ואין שומעין לחולה. ואם נחלקו הרופאים ואמרו מקצתם צריך ומקצתן אין צריך שומעין לרובם. ואם הם בשוה במנין ובחכמה כפי סברתנו מאכילין אותו כי העיקר אצלנו ספק נפשות להקל:
+
+Mishnah 6
+
+<b>מי שאחזו בולמוס מאכילין אותו אפי' דברים כו':</b><br>בולמוס מין ממיני החולאים שנופל בו האדם ואינו מרגיש כלל וזה החולה הוא מין ממיני החלאים הנקראים בלשון חכמים נכפין ויארע לאלו הנזכרים בכאן כמו נשיכה בפי האסטומכא וכשיאכלו יקל מעליהם ויאירו עיניהם: 
+ודברים טמאים הם הדברים האסורים כשקצים ורמשים ובהמה טמאה וזולתם. ולאלו ולכיוצא בהם אין נותנין להם בתחילה האיסור החמור אבל נותנים להם איסור הקל יותר אם נתישבה דעתם מוטב ואם לאו נותנין להם מה שהוא אסור יותר ממנו. 
+וחושש בפיו הוא שיתעכלו החניכים שאם יניחוהו יתעכל החיך. 
+וסם שם העיקר איזה עיקר שיהיה. ואין הלכה כרבי מתיא בן חרש בזה שהוא מתיר להאכיל לאדם הכבד של כלב שוטה כשנשך כי זה אינו מועיל אלא בדרך סגולה. וחכמים סוברים כי אין עוברין על המצות אלא ברפואה בלבד ר"ל בדברים המרפאין בטבע והוא דבר אמתי הוציאו הדעת והנסיון הקרוב לאמת. אבל להתרפאות בדברים שהם מרפאים בסגולתן אסור כי כוחם חלוש אינו מצד הדעת ונסיונו רחוק והיא טענה חלושה מן הטועה. וזה העיקר דעהו וזכרהו כי הוא עיקר גדול. 
+ואמרם כל ספק נפשות דוחה את השבת להזהירך ולזרז אותך להקדים ולהתחיל בזה הענין ושלא לאחרו ואפי' בשבת הראשונה מן החולי שהחולה סובל חוליו ושלא נאמר אין ספק החולי יתמיד עד לשבת האחרת ונצטרך לחלל עליו השבת על כן נניחהו היום עד למחר כדי שלא נחלל עליו שתי שבתות:
+
+Mishnah 7
+
+<b>מי שנפלה עליו מפולת ספק הוא שם ספק כו':</b><br>מפקחין פירוש שחופרין ומחפשין אותו וכשמגיע לחוטמו ולא נמצא בו נשמה אז אסור לו לחפור יותר לפי שבודאי הוא מת. ואם מצאו חי אע"פ שהוא בענין שאינו יכול לחיות אלא זמן מועט וימות לפי שעה חופרין עליו ומוציאין אותו וזהו ענין אמרם מצאוהו חי מפקחין עליו. 
+ואמרם אם מת יניחוהו כי יש מן החכמים שסובר מצילין את המת מפני הדליקה והודיענו בכאן שמניחין אותו תחת המפולת ואין על זה חולק:
+
+Mishnah 8
+
+<b>חטאת ואשם ודאי מכפרין מיתה ויום הכפורים מכפרין כו':</b><br>שמור אלו העיקרים וסמוך עליהם והוא כשהאדם שוגג בעשה ולא תעשה או מזיד בעשה ועשה תשובה מכפרים לו לאלתר. והתשובה הוא שיתודה אדם על עונותיו לפני השם ויתנחם על מה שחטא ויקבל עליו שלא ישוב לאותו עון לעולם אמר בוידוי והפרישה מן העון (משלי כ״ח:י״ג) ומודה ועוזב ירוחם ואמר בחרטה על העון (ירמיהו ל״א:י״ט) כי אחרי שובי נחמתי. וכשהזיד בלאו ועשה תשובה תשובה תולה ויוה"כ מכפר. וכששגג בכריתות ובמיתות בית דין במה שהוא חייב עליו חטאת או שחטא חטא שהוא חייב עליו אשם ודאי והביא אשמו וחטאתו ועשה תשובה נתכפר לו במקומו לאלתר ולשון הכתוב הוא כי מביא חטאתו צריך תשובה שנאמר (ויקרא ה׳:ה׳) והתודה אשר חטא עליה וכשהזיד בכריתות ובמיתות בית דין ועשה תשובה תשובה ויוה"כ תולין ויסורין ממרקין אז וכשימות נגמרה כפרתו הוא שנאמר אם יכופר העון הזה לכם עד תמותון (ישעיהו כ״ב:י״ד). וכל זה כשעבר ברצונו אבל באונס פטור וכל זה כשאין עבודת יוה"כ אבל בזמן שהיתה העבודה כבר ידעת כי בשעיר המשתלח היו מתכפרין על כל העונות כמו שנבאר בתחילת שבועות:
+
+Mishnah 9
+
+<b>האומר אחטא ואשוב אחטא ואשוב כו':</b><br>האומר אחטא ויום הכפורים מכפר אין יום הכפורים מכפר כמו אמרם אין מספיקין בידו לעשות תשובה ולפיכך לא יעזרהו השם שיעשה בצום כיפור מה שראוי לו לעשות כדי שיתכפרו לו עונותיו באותו היום ושעיר המשתלח אינו מכפר עבירות שבין אדם לחבירו.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Avodah Zarah/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Avodah Zarah/English/Sefaria Community Translation.txt
new file mode 100644
index 0000000000000000000000000000000000000000..c0b402db0d8aaa8f550c61b52b532898f9f821a7
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Avodah Zarah/English/Sefaria Community Translation.txt	
@@ -0,0 +1,52 @@
+Rambam on Mishnah Avodah Zarah
+רמב"ם משנה עבודה זרה
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rambam on Mishnah Avodah Zarah
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+They asked of [Jewish] sages in Rome, etc. - Amongst that which you should know is that the perfected philosophers do not believe in tzelamim, by which I mean talismanery, but scoff at them and at those who think that they possess efficacy and I will extend on this to say this because I know that most people are seduced by this with great folly, and with similar things, and think that they are real — which is not so, even though the best of the pious in our religion think that they are true, just being forbidden by the Torah, and they do not understand that those things are completely empty lies. We are commanded in the Torah not to do them just as we are commanded against lying. And these are things that have received great publicity amongst the pagans, especially amongst the nation which is called the Sabians, this is a nation that came from Abraham our father, peace be upon him, from his sons, and they follow [those sons'] errors and rotten thinking ... and they promoted and gave honor to the stars, connecting to them deeds that have no connection to them; wrote works dealings with the stars, and witchcraft, and adjurations, and spiritual astrology, and things about stars , and demons, and old tales, and magic, and soothsaying, and asking the dead, and many other such issues. which the true Torah fights and cuts off, being the essence of idolatry and its branches.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Avodah Zarah/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Avodah Zarah/English/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..b2669c290953d46429663f54ad2a68c1f8e4832a
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Avodah Zarah/English/merged.txt	
@@ -0,0 +1,55 @@
+Rambam on Mishnah Avodah Zarah
+רמב"ם משנה עבודה זרה
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Avodah_Zarah
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rambam on Mishnah Avodah Zarah
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+They asked of [Jewish] sages in Rome, etc. - Amongst that which you should know is that the perfected philosophers do not believe in tzelamim, by which I mean talismanery, but scoff at them and at those who think that they possess efficacy and I will extend on this to say this because I know that most people are seduced by this with great folly, and with similar things, and think that they are real — which is not so, even though the best of the pious in our religion think that they are true, just being forbidden by the Torah, and they do not understand that those things are completely empty lies. We are commanded in the Torah not to do them just as we are commanded against lying. And these are things that have received great publicity amongst the pagans, especially amongst the nation which is called the Sabians, this is a nation that came from Abraham our father, peace be upon him, from his sons, and they follow [those sons'] errors and rotten thinking ... and they promoted and gave honor to the stars, connecting to them deeds that have no connection to them; wrote works dealings with the stars, and witchcraft, and adjurations, and spiritual astrology, and things about stars , and demons, and old tales, and magic, and soothsaying, and asking the dead, and many other such issues. which the true Torah fights and cuts off, being the essence of idolatry and its branches.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Avodah Zarah/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Avodah Zarah/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..1579a670f0d4381ad5516d3da45291dad71aa9dd
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Avodah Zarah/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,277 @@
+Rambam on Mishnah Avodah Zarah
+רמב"ם משנה עבודה זרה
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה עבודה זרה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שלשה ימים לפני אידיהן של עובדי כוכבים וכו':</b><br>אידיהם הבליהם כנוי למועדיהם ואסור לקרותם מועדים לפי שהם הבל על האמת ואלה שלשה ימים מלבד יום האיד עצמו ואסרנו שישאל מהם או ילוה מהם לפי שהם משבחים לעבודת כוכבים שלהם על זה ויהיה הוא סבה לשבח לעבודת כוכבים ואם הוא מלוה על פה מותר לקבל מהם לפי שהוא מציל מידם ואין הלכה כר' יהודה: 
+
+
+Mishnah 2
+
+<b>רבי ישמעאל אומר וכו':</b><br>פסק ההלכה בגולה אין אסור אלא יום אידיהן בלבד וכל מה שלוקחין ומוכרין עמהם ביום אידיהן אסור כלומר שאסור ליהנות ממנו ואין הלכה כר' ישמעאל: 
+
+
+Mishnah 3
+
+<b>ואילו אידיהן של עובדי כוכבים וכו':</b><br>אלו הזמנים הנזכרים היו מפורסמים באותו הזמן אצל העובדי כוכבים והנלוים אליהם וכן כל מועד אומה בכל מקומות העולם כשהן עובדין עבודת כוכבים חייב לנהוג בהן כמו שזכר: מיתה שיש בה שריפה שהיה בה קטורת או שריפת בגדי המת וכלים וגנוסיא של מלכים הוא יום שמתקבצין בו להקים מלך ואין הלכה כר"מ: בלורית הוא שער המניחין באמצע ומגלחין מה שסביבותיו מכל הצדדין ותספורת כזה אסור לנו מן התורה כדי שלא נתדמה להם אבל אין חייב עליו מלקות אלא אם שחת הפאות כמו שבארנו במכות: 
+
+
+Mishnah 4
+
+<b>עיר שיש בה עבודת כוכבים כו':</b><br>אמרו מהו לילך לשם שישים אותה דרך לילך משם לזולתה לפי שאסור ליכנס לעיר שיש בה עבודת כוכבים כל שכן לדור בה וכל שכן לסחור בה וחנויות מעוטרות חנויות העיר שמייפין אותם באיזה מין ממיני הנוי שיעשה הכל הוא לעבודת כוכבים ולפיכך כל מה שיש בה אסור בהנאה ולפיכך יודע לך שכל עיר של אומה שיהיה להם בה בית תיפלה שהוא בית עבודת כוכבים בלא ספק אותה העיר אסור לעבור בה בכוונה וכל שכן לדור בה אבל אנחנו תחת ידיהם בעונותינו ושוכנים בארצם אנוסים ונתקיים בנו מה שנא' (דברים ד) ועבדתם שם אלהים (אחרים) מעשה ידי אדם עץ ואבן ואם העיר דינה כן קל וחומר דין בית עבודת כוכבים עצמו שהוא אסור לנו כמעט לראותו וכל שכן ליכנס בו: 
+
+
+Mishnah 5
+
+<b>אלו דברים אסור למכור וכו':</b><br>אצטרובלין הן הנקראים בערבי קצ"ם קדיש"י והם הקטנים מן הצנוב': ובנות שוח מין ממיני השקמה: ופטוטרותיהן הענפים שנתלין בהן הפירות: ומה שאמר רבי מאיר דקל טב רצונו לומר פירות דקל טב לפי שהפירות הטובים יקרבום לעבודת כוכבים: וחצב קנים שעושין מהם הסוכר"א. ונקליבם מין ממיני העשבים המעולים ומה שאמר ר' יהודה אין מקריבין חצב לעבודת כוכבים ושאר כל הדברים סתמן מותר ופירושן אסור ר' מאיר אומר אף דקל טב וחצב ונקליבם אסור למכור לעובדי כוכבים והלכה כר"מ שאוסר למכור דברים אלו גזירה שמא יקריב מהם לעבודת כוכבים: 
+
+
+Mishnah 6
+
+<b>מקום שנהגו (שלא) למכור בהמה וכו':</b><br>בהמה גסה אסור למכרה לעובד כוכבים לפי שהוא מצווה על שביתת בהמתו ואסרו למכרה לו על דרך גזירה שמא ישאיל אותה לו או ישכיר אותה לו ויאמר כמו שמותר למכרה כמו כן הוא מותר להשכירה ולהשאילה ויעבוד בה עבודת כוכבים [בשבת] והיא של ישראל ולפיכך מותר לו למכרה על ידי סרסור כמו שבארנו ברביעי מפסחים: והשבורה ג"כ משמשת לטחון ובן בתירא אומר הסוסים שמביאין עליהם הציידין העופות שצדין בהם מותר למכרם להם לפי שסבר החי נושא את עצמו ואפילו בהמה ועוף כמו שבארנו בעשירי מפסחים: וחכמים אומרים כי האדם בלבד הוא שאמרו בו החי נושא את עצמו כמו שנתבאר בפרק עשירי משבת ואין הלכה כבן בתירא א] ואין הלכה כר' יהודה אבל שאר בהמות מותר למכור לעובד כוכבים שהם ידועות לרכוב בהם בלבד: 
+
+
+Mishnah 7
+
+<b>אין מוכרין להם דובים וכו':</b><br>כל דבר שיש בו נזק לרבים כגון כלי מלחמה כולן וכלי יסורין כגון שלשלאות וכבלי ברזל וצינוקי' וכמו כן אין מתקנין להם כלי מלחמה ואין מלטשין להם החרבות והרמחים וכיוצא בהם שלא לעזור המשחיתין בארץ להשחית: בסילקי וגרדינין ואצטדיא ובימה כלן תארי כסאות ואצטבאות שעושין לכבוד עבודת כוכבים ובשבילה: ובימוסות ברניות וארמנות וכפה בנין עשוי כמין קשת: 
+
+
+Mishnah 8
+
+<b>ואין עושין תכשיטין לעבודת כוכבים וכו':</b><br>עיקר איסור דברים אלו מה שאמרה תורה לא תחנם לא תתן להם חנייה בקרקע לפי שזה בכלל לא תחנם: ואמר ואין צריך לומר שדות לפי ששדות יש בהם שני דברים אחד מטעם לא תחנם והשני שמבטל מהן הפרשת תרומה ומעשרות והלכה כרבי יוסי ובלבד שישכיר כל איש ב' אבל ג' או יותר לא ישכיר להם שלא יעשה שכונות עובדי כוכבים: 
+
+
+Mishnah 9
+
+<b>אף במקום שאמרו להשכיר לא לבית וכו':</b><br>הם אמרו אף במקום שאמרו להשכיר הוא דברי ר' מאיר שאומר שלא ישכיר להם זולתו בסוריא בלבד אבל לא בארץ ישראל אבל לדעת רבי יוסי יהיה סוגית הדברים כן כשאמרו לא לבית דירה אמרו ואין בזה מחלוקת שהוא ישכיר לו בית לעשות ממנו אוצר או ליהנות בו הנאה מועטת על דרך ישוב הארץ ולהעביר השעה ואמרו על שמו כלומר על ישראל בעל המרחץ ועובד כוכבים הדר בו יחמם אותן בשבת ויכנסו בו העובדי כוכבים ואומרים רחצנו במרחץ פלוני היום ובזה יש חילול השם למי שישמע זה ואינו יודע שהוא שכור אצלו לזמן קצוב בדמים ידועים וזה היה בימיהם שהיה מנהגם כמו שזכרנו אריסות למרחץ לא עבדי אינשי אבל בזמננו זה דין המרחץ ודין השדה ושאר הקרקעות אחד הוא ומותר לבעל קרקע להשכירו וזה מפורסם לכל בני אדם: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אין מעמידין בהמה בפונדקאות של עובדי כוכבים וכו':</b><br>ואפי' בהמה נקבה אין מניחין אצל עובדת כוכבים שמא יבא עובד כוכבים אצל אותה עובדת כוכבים וירבע הבהמה הם אמרו לא תייחד אשה עמהם ואפי' היחוד שהוא מותר לה יחוד כמותו להתיחד עם ישראל כגון שתהיה אשת העובד כוכבים עמו וכיוצא בזה ממה שבארנו במקומו ובסוף קידושין: ובת ישראל לא תילד את העובדת כוכבים לפי שמגדלת בן לעבודת כוכבים ואם הוא בשכר מותר מפני איבה ומטעם זה לא תניק בנה של עובדת כוכבים. ואמרה ברשותה שלא תתייחד עמו לפי שהם חשודים על שפיכת דמים: 
+
+
+Mishnah 2
+
+<b>מתרפאין מהן ריפוי ממון וכו':</b><br>ריפוי ממון שירפא לו העובד כוכבים בהמתו או עבדו וריפוי נפשות שירפאהו לו עצמו וזה דוקא כשנתן לו הרפואה משלו אבל כשיאמר במה שיתרפא מותר ולפיכך מותר לנו לקחת נסחאות הרפואות מהן ואסור לקחת מהן פירוש עניניו ואין הלכה כרבי מאיר: 
+
+
+Mishnah 3
+
+<b>אלו דברים של עובדי כוכבים אסורין וכו':</b><br>אנדריינוס קיסר היה עושה טיט ידוע וגובל אותו ביין ימים הרבה ואחר כך עשה ממנו כלי חרס בלתי מבושל והיה מוליך אותו עמו וכל שעה שהיה צריך יין היה שורה חתיכה מאותן הכלים במים והוא נמוח וישקע הטיט וישאר המים מזוג ביין והיה שותה ואותו מעשה היו עושין בני אדם בזמן חבור המשנה והוא נקרא חרס אנדריני מיוחס לאנדריינוס: ולבובין גזור מלב לפי שהיו נוקבין על לבן ומוציאין אותו והוא מין מעבודת הבעלים: ותרפות הגרעון הבזוי ומקום התורפה קורין למקום הנבזה והנקלה והוא כינוי דרך בזיון לבתי עבודת כוכבים שהולכין להם ולפיכך נקראו התועים ההולכים בתרפות: והבאים מותר כשבאו יחידים אבל שיירא אסורין שמא דעתן לחזור והלכה כרשב"ג וכר"ע: 
+
+
+Mishnah 4
+
+<b>נודות של עובדי כוכבים וקנקניהן וכו':</b><br>נודות העובדי כוכבים וקנקניהם כמו שאומר לך והוא שאם הם חדשים ולא נשתמש בהן העובד כוכבים מותר לנו לתת לתוכו יין מיד ואם הם ישנים שכבר נשתמש בהן העובד כוכבים ימלא אותן במים שלשה ימים מעת לעת ויחליף מהם המים בכל כ"ד שעות ואחר כך יתן בהן יין ואם נתן בהם ציר או מורייס וכיוצא בהן בתחלה ואף על פי שלא נתן בהם מים שלשה ימים מעת לעת מותר לתת בו יין אחר כן ומותר לתת בהם שכר לכתחילה וכמו כן אם החם אותם באש מותר שיתן בהן יין ואם לא עשה בהם אחד משלשה דברים אלו ונשתהה אצלו שנה תמימה מותר לתת בהן יין: כבר זכרנו פעמים שהחרצנים הם גרעיני הענבים וזגין הקליפה שעל הענב: ולחים נקראים כל שנתן ויבישים אחר השנה ומה שאמרו חכמים מותרין רצונו לומר מותר באכילה והיה מנהגם לתת יין בקצת מיני המורייס ולפיכך אסרוהו באכילה ונתבאר בתלמוד שכשנתברר ממראה אותן מורייס בתכונתו שלא היה בו יין שהוא מותר באכילה ובית אונייקי מקום שרוב העגלים הנמצאים לשם היו קרובים לעבודת כוכבים והיה רוב אותם העגלים לעומת שאר כל הבהמות מיעוט. ור' מאיר חייש למיעוט לפיכך אמר גבינת אותה העיר אסורה בהנאה בשביל קיבת עגלי עבודת כוכבים ורבנן לא חיישי למיעוט ולפיכך אומרים אסור באכילה בלבד ואין הלכה כר"מ בכל דבריו: 
+
+
+Mishnah 5
+
+<b>אמר רבי יהודה שאל ר"י וכו':</b><br>מה שהביא' שלא יודיעו בטעם אסורו לקירוב אותה גזירה דלמא אתי לזלזולי בה ולפיכך היה מנהגם כשהיו אוסרים שום דבר בגזרה לא היו מודיעים טעם אותה גזירה כל אותה שנה עד שיתפרסם איסור אותו הדבר ונודע אצל הנשים ועמי הארץ באותה שעה מודיעים הטעם וסיבת איסור גבינת העובד כוכבים שמא יעמידנה בעור קיבת נבילה לפי שהוא מעמיד ג"כ וכבר נודע ששחיטת עובד כוכבים נבילה וכשהעמיד בעור הקיבה נאסרה אותה גבינה לא מטעם בשר בחלב לפי שבשר בחלב אינו אסור אלא בנותן טעם כמו שנתבאר בחולין אבל הוא אסור בשביל שחיטת עובד כוכבים ולא נאמר בזה אחד מששים לפי שהוא מעמיד ומעשה הנבלה הוא נראה וכאילו הגבינה כולה נבלה לפי שהדבר שאסור כשנתערב עם המותר והיה מעשה אותה הדבר האסור נראה ונגלה אינו בטל במיעוטו ואפ' הוא נעלם הנה הוא אוסר הכל ואפי' היה אותו הדבר האסור כל שהוא ולא נאמר עליו לא אחד מששים ולא אחד ממאה כמו שבארנו בשני מערלה באמרם כל המחמץ וכל המתבל וכו': והמעמיד גדול ממחמץ וממתבל וכן אמרו הכל הולך אחר המעמיד ואמנם קיבת הנבלה עצמה היא מותרת לפי שהיא פירשא בעלמא רצוני לומר כעין צואה והלחות ואינה כגוף הבהמה ולפיכך מותר לנו ליקח קיבות העובד כוכבים ונעמיד בהן הגבינה וכמו כן כשאנו רואין העובד כוכבים שהעמיד החלב בקיבה עצמה מותר לנו לאכול אותה גבינה ולא תועיל בזה הפרסום ולא מה שהדעת נותן על הרוב אלא ראיית העין ואשר הביא שלא תאסר הגבינה משום חלב שחלבו עובד כוכבים ואין ישראל רואהו לפי שטעם איסור זה כדי שלא יתערב חלב בהמה טמאה עם אותו החלב ועיקר הוא בידינו שחלב בהמה טמאה אינו מעמיד הנה שלא נשאר איסור אלא איסור נבלה בלבד כמו שזכרנו: 
+
+
+Mishnah 6
+
+<b>אלו דברים של עובד כוכבים וכו':</b><br>רוב דברים אלו כגון הפת והשלקות וכיוצא בהן כולם נאסרו כדי שנתרחק מהם ולא נתערב עמהם כדי שלא נמשך בהתערבנו עמהם לשלוח יד במה שהוא אסור וזה ענין אמרם משום חתנות ואלה הדברים הם מכלל שמונה עשר דבר שגזרו כמו שבארנו בראשון משבת וזה שאתה רואה שאנו אוסרין שלוקיהן אינן הדברים ששולקין בכליהם לפי שזה נקרא גיעולי עובד כוכבים אבל הם הדברים שאין בהם גיעולי עובד כוכבים ולא כיוצא בהם אבל הם אסורים בשביל שנגמרה מלאכתן על ידי עובד כוכבים לפי שהחכמים אסרו בשביל להתרחק מהם גם כן כל מה שיבשל העובד כוכבים ואפי' בישל שום דבר ברשותנו אלא אם היה אותו דבר נאכל בכמו שהוא חי אז אינו עולה על שולחן מלכים לאכול בו את הפת באותו מקום כי בזה לא יאסר כשבשלן עובד כוכבים משום בשולי עובד כוכבים ולא יתערב לך איסור בשולי עובד כוכבים באיסור גיעולי עובד כוכבים וכבר בארתי זה אבל השמן פסק ההלכה ששמן העובד כוכבים מותר ופתם יראה מתלמודנו הבבלי שהוא אסור אבל פת השוק שמוכרין הנחתומין אסורו מעט וקרוב להיתר מפת בעלי בתים. והולכי דרכים ובשעת הצורך הדבר מותר לדעתי והוא חוזר למנהג המדינה כמו שבארתי בפסחים ואין הכבשין שנותנין בהן יין אסורים בהנאה לפי שאין נראה בהם טעם היין אבל הוא נמס ומתבטל טעמו ולפיכך אינו באיסור הנאה לפי שלא נראה בם מעשה היין. וטרית מין ממיני הדגה והוא דג טהור שכותשין אותו עד שהוא שב כמו עיסה וכשהוא נדוק ונכתש אסרנוהו שמא נכתש עמו דג טמא ואין שם צורה שיורה עליו וציר הוא מרק הדג המלוח שמתמצה ממנו וכשאין בו דג אין אנו יודעים אם הוא תמצית דג טמא או מדג טהור הוא ולפיכך אסור וחילק מין מן הדגים והוא טהור אבל כשהוא קטן לא תמצא בו קשקשת ולא סנפיר עד שיגדל וגדלים בו ואסרנוהו לפי שיעלה מן הים עם מין אחר אסור ויתערב בו עירוב גמור עד שלא יכירו אותו אלא יחידים מבני אדם: וקורט של חלתית חתיכת חלתית ואסרו אותה לפי שהעובדי כוכבים חותכין אותה בסכיניהם כשמוכרים אותה ובהן שומן הנבלה וחורפת החלתית יתפשט אותו השומן בגוף החלתית ומחסר חורפתו ואותו שומן הוא נותן בו טעם לשבח וזה אסור כמו שיתבאר בסוף מסכת זו: ומלח סלקונדית מלח ממקום ידוע היו מעלין אותו גדולי העובדי כוכבים על שלחנם והיו מושחין אותו בחלבי החזירים ושומן הדגים וכיוצא בהן ממה שממתק אותו ומשביחו ולפיכך הוא אסור ומה שכפל ואמר הרי אלו אסורין ואין איסורן איסור הנאה למעוטי מורייס וגבינה בית אניאקי שהן אסורין בהנאה לדעת רבי מאיר שמשנה זו שלו: 
+
+
+Mishnah 7
+
+<b>ואלו מותרין באכילה וכו':</b><br>ואפילו ישראל רחוק מן העובד כוכבים והיה ישראל יושב אבל כשהוא עומד רואה את העובד כוכבים ולפי שכשהוא עומד רואהו מאיזו בהמה הוא חולב אותו החלב מותר ואף על פי שהוא יושב ולא ראהו כשהוא חולב לפי שהעובד כוכבים מתיירא שיעמוד ויראהו כשהוא חולב מן הטמאה וכאילו רצונו לומר באמרו בכאן רואהו שהוא מצוי עמו שהוא יכול לראותו בשעה שהוא חולב והדבדבניות אותן החתיכות שרודין מן הכוורת שבהן הדבש ואע"פ שהן נוטפות לחות לא נאמר שמא הזיל עליהן יין וגם אותה לחות לא תכשיר ואף על פי שהדבש מכשיר מכלל השבעה משקין כמו שזכרנו וכמו שנבאר במקומו במסכת מכשירין לפי שהוא באותה שעה כעין אוכל לא משקה עד שמתיכין אותו ומוציאין דבשו ובתוספתא מסכת טהרות דבש הזב מכוורת דבורים מטמא טומאת משקין חישב עליהם לאוכלן מטמא טומאת אוכלין וזה לפי שלא יתייחד המשקה בעצמו עד שמתיכין אותו בכונה ומסלקין אותו מן הדונג ודע זה: וטרית שאינה טרופה אינו רוצה לומר שהדג נשאר כמו שהוא שזה מבואר הוא אבל רצונו בו ואפי' שהיא כתושה כשאינה טרופה בתכלית היא מותרת וזה הוא שישאר ראש הדג ושדרתו נראים עד שיודע מאותה צורה שהוא דג טהור ואמרו עלה של חלתית ואפילו שנדבק בו קורט חלתית ר' יוסי אומר השלוחין אסורים אומר כשהיו הזיתים השרויין במים נתרכך עד שכשתקח זית אחד מהם תקח אותו מבלי הגרעין שלו ויפול (הנויה) [הנה] הוא אסור וזה הוא פירוש השלוחין כאילו אמר השולחין כמו רוכב ורכוב וטעם זו לדעתו לפי שהוא אומר שהיין השליכו עליהן ולפיכך נתרכך בשרם ונאסרו החגבים מן הכד כשהמוכר משים אותם לפניו לפי שהיה מנהגם לזרוק עליהם יין פעם אחר פעם כדי שלא יתייבשו ויכסום אבק ואם הוא מוכר מן האוצר או ממקום כנוסם מותר לפי שאין צד לאסרם ואמרו וכן בתרומה רצה לומר וכן בכהן החשוד למכור תרומה לשם חולין כל מה שהוא בסל שלפניו שהוציאו למכרו הוא אסור ואין ראוי לקחתו ממנו ואשר יהיה אצלו באוצר מותר לפי שהוא מתיירא שידעו זה בני אדם ויאמרו שהכל הוא תרומה שמכר לשם חולין והוא מסכן במעט ואומר שהוא חולין ולא יסכן המרובה שירא שמא יודע רמאותו ויפסיד הכל ואין הלכה כרבי יוסי: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל הצלמים אסורים וכו':</b><br>חושבין בעלי זה המעשה כי כשתהיה השמש במעלה ממעלות הגלגל איזו מעלה שתהיה יעשה צלם לאותה המעלה על דמות הצורה המיוחסת לאותה המעלה ונראים ממנו כחות במציאות בעניני אותה צורה והפועלים המיוחסים לה והם מקטרים לאותו צלם ומתפללים לו ומגדלין אותו בשעה שתהיה השמש באותה מעלה וזה מין ממיני הצלמים ונקרא בערבי טלאס"ם ובמקום ר' מאיר היה אצלם מין זה מן הצלמים וכבר ידעת שרבי מאיר חייש למיעוט ולפיכך גזר על כל הצורות שהן אסורות לפי שקצתן עשוין לעבדן פעס בשנה כשהשמש [חלה] (ס"א עלה) באותה מעלה וחכמים לא חיישי למיעוט ואומרין שעושין אותו לנוי בלבד. ואם היה בצד הצורה שום דבר ממה שזכר תנא קמא או ממה שהוסיפו בברייתא והוא חרב ועטרה וטבעת אותה שעה נדע בבירור שנעשית בעיון ובקטרת ובתפלה ובקרבן כמו שהוא מפורסם אצל בעלי המלאכה זו ובלבד שתהא צורה זו על פתח המדינה ואין מחלוקת ביניהם שכל הצורות שבעיירות והארמונים אסורות לפי שנעשו לשם בבירור לעבודה לפי שאין אותם מקומות מקום לנוי שנאמר לנוי נעשו ואפילו שאין בידו מאומה והלכה כחכמים: 
+
+
+Mishnah 2
+
+<b>המוציא שברי צלמים וכו':</b><br>תבנית יד ורגל אינו יד צלם שנשבר לפי שזה הוא שברי צלמים אבל מתחלת עשייתו נעשה צורת יד בלבד או צורת רגל וכן צורת איזה אבר שיעשה וממעשהו יתבאר אם מתחלת עשייתו נעשה נפרד או אם נשבר מצורה שלימה: 
+
+
+Mishnah 3
+
+<b>המוצא כלים וכו':</b><br>צורת חמה ולבנה אין ענינו שימצא עגול ויאמר זה הוא שמש או קשת עגול ויאמר זה לבנה אלא שבעלי הצלמים הנקראים טלאס"ם מיחסים לכוכבים צורות עד שאומרין צורת שבתי צורת זקן שחור וצורת נוגה צורת נערה יפה בחלי זהב וצורת השמש צורת המלך מעוטר יושב על עגלה וכן מייחסים לכל המזלות וכוכבים צורות הרבה והם באותן הצורות חולקין מחלוקות הרבה לפי שהם מאמרים כוזבים והכזב על הדבר מן הדברים יגדל וירחב בלי ספק: ואמרו צורת חמה ולבנה ר"ל שימצא הצורה המיוחסת אל השמש והצורה המיוחסת אל הלבנה על איזה דעת שיהיה. והדרקון צורת גוף שיש בו ציצין קשקשין הרבה לבין סנפירין כקשקשי הדג וזו הצורה היתה אצלם מהודרת לפי שהן מיחסין אותן לחלק מחלקי גלגל והגיד לי איש אחד מבעלי מלאכה זו שזו הצורה הוא הצורה לתלי הלבנה ונקרא בערבי א"ל גוזה"ר ושהיא נעשית על תבנית כך בשעה כך וכך ושאלתיו באיזה ספר זכרו זה לפי שאני לא ראיתי מעולם צורה זו ואמר כי מלמדו בדה מלבו צורה זו עם הרבה דברים שמסר לו בסוד: וכלים מכובדים הם חלי זהב וכסף ובגד משי ומה שזולתו הם כלים מבוזים והלכה כרבן שמעון בן גמליאל וכרבי יוסי: 
+
+
+Mishnah 4
+
+<b>שאל פרקלוס וכו':</b><br>אפרודיטי שם הכוכב הנקרא נוגה וכן כתוב שם נוגה הנקרא בערבי א"ל זהר"א בספרי הצלמים הנקראים בארבי טלאסי' אפרודיטי והיה באותו המרחץ צורת נוגה: וזה שאמר לו אין משיבין במרחץ אמנם אמר לו זה אחר צאתו מן המרחץ והתנצל לו לפי ששתק ולא השיב לו על שאלתו ואמר לו מה שמנעני מלהשיבך דבר לפי שאין משיבין בבית המרחץ: 
+
+
+Mishnah 5
+
+<b>העובדי כוכבים העובדים וכו':</b><br>רבי יוסי סבר שאילן שנטעו לשם אילן ולבסוף עבדו אסור לפי שיש בו תפיסת יד אדם וחכמים אומרים כי כיון שנטעו והוא לא נתכוין בו לעבדו כשעת נטיעתו הוא כמו הר וגבעה ועבודתו אחר כן אינו אוסר אותו ור' עקיבא הודיענו בעיקר שנחקר בו בשביל מקומות עבודת כוכבים ואינו חולק עם אדם ואין הלכה כרבי יוסי: 
+
+
+Mishnah 6
+
+<b>מי שהיה ביתו וכו':</b><br>אע"פ שהוא כונס לתוך שלו אסור להניח אותו המקום הפנוי לעבודת כוכבים לפי שהיה מהנה אותה אבל ממלא אותו בדברים מאוסים ויתן שם קוצים וכיוצא בהם ודע שטומאת עבודת כוכבים דרבנן ולפיכך היו מקילין בה מכל צד ואומרים שהוא נדמה כשרץ לטמא במגע לא במשא כשרץ ונדמה למת שאינה מטמאה אלא בכזית לא בפחות מזה ואין הלכה כר"ע ואפילו בעבודת כוכבים עצמה וכל שכן משמשיה: 
+
+
+Mishnah 7
+
+<b>שלשה בתים וכו':</b><br><b>איזו אשרה וכו':</b><br>סיוד הליבון שמלבנין בסיד וכיוד הפתוח והציור: ואמרו וחדש הראוי בו או שחדש: וחלפין נקראין הענפין שנמצאו במקום אותן שחתכו והוא מה שאמר והחליף. ואמרו איזה היא אשרה הוא רוצה לומר איזו היא אשירה שנחלקו בה חכמים ור"ש לפי שאמר שהאשרות שלשה מינין ב' מינין אין בדינן מחלוקת והשלישית והיא אותה שתחתיה עבודת כוכבים אומרים חכמים שהיא אסורה בהנאה כל זמן שעבודת כוכבים תחתיה וכשמסירין אותה מתחתיה היא מותרת כמו שקדם מדבריהם העמיד תחתיו עבודת כוכבים ובטלה הרי זה מותר ור' שמעון אומר אפי' לא בטלה ואע"פ שהיא תחתיו הואיל ולצורה עובד מותר ואין הלכה כר' שמעון: 
+
+
+Mishnah 8
+
+<b>לא ישב בצלה וכו':</b><br>לא ישב בצלה בצל גוף האילן אבל בצל ענפיה ועליה מותר לו לשבת שם וזה שאמרנו אם עבר טמא לפי שיש לומר אי אפשר שאין שם מתקרובת עבודת כוכבים וזה הוא דעת רבי יהודה בן בתירא שאומר מניין לתקרובת עבודת כוכבים שהיא מטמאה באהל שנאמר ויצמדו לבעל פעור ויאכלו זבחי מתים מה מת מטמא באהל אף תקרובת עבודת כוכבים מטמאה באהל ואין הלכה כר"י בן בתירא לפי שלא נמשלה עבודת כוכבים למת אלא לפי שאינה מטמאה לפחות מכזית כמת כמו שבארנו אבל מטמאה תקרובת עבודת כוכבים במגע ובמשא כנבלה: וגוזלת את הרבים שיהיו ענפיה נמשכות על אויר רשות הרבים: וחזרין רבוי הנקרא חזרת והוא הנקרא בערבי חסא ומי גשמים מזיקין לו ולפיכך לא יזרע תחתיה ואפילו בימות הגשמים לפי שתועיל להם: וכבר קדם לך דעת רבי יוסי בזה הפרק שאין לחוש שתחזיר עבודת כוכבים ומשמשיה זבל לפי שאין אותו הזבל לבדו הוא סבת הצמח אלא הזבל והקרקע והמים והאויר והשמש והוא סבר זה וזה גורם מותר כלומר שיעשה דבר מן הדברים ויהיו סבות עשייתו מהם שנים או יותר מהם מותר ומהם אסור אותו הדבר הנעשה מותר וכן פסק ההלכה בכל הדברים ואמנם אמר בכאן זה הדבר כחולק על החכמים לפי שאמר להם על דעתכם שאתן חוששין בשוב עבודת כוכבים זבל (אבל) אף לא ירקות בימות הגשמים וכבר בארנו שהלכה כרבי יוסי ועל סברתו נעשה: 
+
+
+Mishnah 9
+
+<b>נטל ממנו עצים וכו':</b><br>ההסק הראשון שמסיקין התנור הוא משלים בשול חרסו ואז הוא ראוי לאפות בו אחר כך ולפיכך יותץ שאפילו כשיוצן שבח אותו ההיסק נשאר בו וזה הוא לדעת האומר זה וזה גורם אסור ופסק ההלכה בין חדש בין ישן יוצן כלומר שיניח אותו עד שיצטנן ויסיקו אותו שנית בעצים של היתר ויאפו בו וזהו מותר: ודברי ר"א יוליך הנייה לים המלח שיקח מדמיהן דמי הככר שנתערב בכל הפת וישליך אותו בים המלח עמוקים שלא ימצא לעולם: זוכר מחלוקתם בפת להודיע דר"א כי היכי דשרי בפת דעצים דאסורה כבר כלים ונשרפו כמו כן מיקל בדבר שהאיסור קיים כגון כרכר שארג בו הבגד דאיתיה לאיסורא בעיניה ר"א אומר יוליך הנאה לים המלח ואפי' בפת שכלה העצים וליתיה לאיסוריה בעיניה וחכמים אומרים כולן אסורות והלכה כר' אליעזר בכל ואפי' חבית של יין נסך כשנתערבה בין חביות יוליך הנייה לים המלח ומותר לו למכור הכל וליהנות בו: 
+
+
+Mishnah 10
+
+<b>כיצד מבטלה קרסם וכו':</b><br>קרסום הוא כריתת ראשי הענפים וזירוד' כריתת הענפים שפייה גרירתם וכל זה כשיעשה אותו העובד כוכבים לפי שהעיקר אצלנו שלא יבטל עבודת כוכבים אלא עובד כוכבים שיודע בטיב עבודת כוכבים ומשמשיה וכך אמרו דפלח מבטל ודלא פלח לא מבטל לפיכך אמרו בטיב עבודת כוכבים שלא יהיה נער קטן או מקולקל הדעת: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>רבי ישמעאל אומר שלש אבנים וכו':</b><br>ר' ישמעאל אומר ששלש ואפילו היו ברחוק ממנו ד' אמות אסורות לפי שאמרי' כנוסים מרקוליס קטן מנגד מרקוליס גדול כיון שהיו שתי אבנים או ג' נראין עמו אסורות והלכה כחכמים: 
+
+
+Mishnah 2
+
+<b>מצא בראשו מעות וכו':</b><br>אמרו מותרין ובלבד שימצאם על דרך בזיון המעות כשיהיו בכיס תלוי בצואר אותו הצלם וכסות שתהיה בגדיו מכופלין נתונים על ראשו וכלים שיהיו תלויין על ראשו שנכנס ראשו ממושבו: 
+
+
+Mishnah 3
+
+<b>עבודת כוכבים שהיה לה גינה וכו':</b><br>אמרו בטובה ושלא בטובה רוצה לומר בטובת כומרים: 
+
+
+Mishnah 4
+
+<b>עבודת כוכבים של עובד כוכבים וכו':</b><br>אמר רחמנא בעבודת כוכבים דעובד כוכבים פסילי אלהיהם תשרפון באש משעה שפסלו נעשה לו אלוה ואמר בעבודת כוכבים דישראל ושם בסתר עד שיעשה לה הדברים שבסתר כגון שיקטר לה אז ישתחוה וזולת זה כמו שנתבאר בסנהדרין: 
+
+
+Mishnah 5
+
+<b>כיצד מבטלה וכו':</b><br>פחסה החליקה ואמרו כשפחסה בפניה פירוש כשהחליק פניה עד שהסיר צורת הפנים באותה שעה תבטל אבל כשהחליק שאר גופה בשלא חסר ממנה כלום אינה מבוטלת ומחלוקת רבי וחכמים הוא כשמכרה לעובד כוכבים אבל כשמכרה לצורף ישראל דברי הכל בטלה והלכה כחכמים: 
+
+
+Mishnah 6
+
+<b>עבודת כוכבים שהניחוה וכו':</b><br>בימוס היא אבן גדולה מציבין אותה להקריב עליה והוא מין מן המזבחות וכשמולך מלך מקים בימוס ואם הוסר ממלך או מת ומלך אחר יניח הבימוס הראשון ויעשה שני לעצמו ואז הוא מותר ליהנות מן הראשון וזה פירוש אמרו מפני שמעמידים אותן בשעה שהמלכים עוברין כלומר שהסבה שהבימוסים הרבה שבזמן שמעבירין המלך בטל אותו הבימוס ויעשה אחר לעצמו המולך ואז כל הראשונים מותרין: 
+
+
+Mishnah 7
+
+<b>שאלו את הזקנים ברומי וכו':</b><br>ממה שאתה צריך לידע כי הפילוסופים על השלימות אינן מאמינין הצלמים רצוני לומר הטלמסאות אבל מלעיגין מהן ומאותן שחושבין שיש להם פעולה ובאור זה יאריך ואמנם אני אומר זה לפי שאני יודע שרוב בני אדם כלם נפתים בזה פתוי גדול מאד ובדברים דומה להם ומחשבים שיש להם ענינים אמתיים ואין הדבר כן עד כי הטובים החסידים מבני דתנו חושבים שהם דברים אמתיים אלא שהם אסורין מצד התורה בלבד ואינם יודעים שהם דברים בטלים כוזבים ונצטוינו בתורה שלא לעשותם כמו שהזהירה על הכזב והם דברים נתבררה להם פרסום גדול אצל העובדי כוכבים ועיקר זה באומה הנקראת צאבים והם האומה שיצא אברהם אבינו ע"ה מביניהם וחלק על טעותם וסברתם המקולקלת במה שנתן האלהים בלבו מן החכמה והיו מגדלין ומכבדין הכוכבים ומיחסין להם פעולות שאינן להם והם שכתבו ספרים בדיני הכוכבים והכשוף וההשבעות והמזלות הרוחניות ודבר הכוכבים והשדים והגדת העתידות ומעונן ומנחש על רוב מיניהם ושאלת המתים והרבה מכיוצא בזה ששלפה התורה האמיתית חרבה עליהם והכריתה אותם והם עיקר עבודת כוכבים וענפיה וזה שהכזב הראשון גזרת הכוכבים שנתברר במופת בחכמת הטבע בטול הקדמותיו הראשונה באמרם הכוכב הפלוני רע ונקשה וכוכב פלוני טוב ומצליח והחלק הפלוני מן הגלגל יאות הכוכב הפלוני והוא הפך הכוכב הפלוני עם היות הגלגל כולו גוף אחד מתדמת החלקים אין בו שינוי ולא כזב ושתי הקדמות אלו הם עמודי גזרת הכוכבים אשר בהתברר בטולם כמו שנתברר בטלו חלקים עד סופם אחר כן הרכיבו כזב שני על הכזב הראשון והוא הצלמים הנקראים הטלאסמם ואמר שכשיהיה כוכב פלוני המצליח במקום הנאות לו תעשה צורה על תואר כך וכך ותביא מן התועלת כך וכך וכשיהיה הכוכב הפלוני הנקשה במקום פלוני שהוא הפכו תעשה לו צורה בתואר כך וכך ותדחה בו מן הרעה כך וכך ונתרחב זה השער כפי רוחב גזרת הכוכבים ומה שייחסו לה מן הפרטים: אחר כן הרכיבו כזב שלישי על אלו השנים והוא עבודת כוכבים ואמרו שצורה זו הנעשית במזל צומח כך ועל המצב הפלוני כשיקוטר בדבר פלוני ויתפללו לו בדברים כך וכך וישתחוו לו הוא יסיר רעת דבר פלוני ודברים אלו עושים לפי שבימים הראשונים קבצו בני המדינות ופתו המון עמי הארץ ואמרו להם כי הצלחת ארצותיכם ועניניכם כשתעשו אלה הצורות וכשמתקבצים לבתיהם מכבדים אלה הזקנים שיודעים סודותיהם ובזה קמה המלכות וחשבו שאותו הדבר אמת והיו מאמינין בו כמו שאנו מאמינין בנביאים עליהם השלום מן השלמות והחסידות הלא תראה היאך קראם הכתוב נביאי הבעל ונביאי האשרה אחר כן באו חלושי הדעת ומצאו אותם הדברים ואותם הספרים וחשבו שהן אמת ושיש בהם תועלת ולא ידעו שהם כזבים שנעשו בזמן מן הזמנים לתועלת שעה אמר הנביא אל תיראו מהם כי לא ירעו וגם היטב אין אתם וכבר בארו החכמים שכל מה שיהיה מהם מהפעולות אלה הצלמים הוא בדרך מקרה ומייחסים אותן להם וזה ענין פילוסופים ברור וכמו כן מצאתי להחכמים שעוררו על גזרת הכוכבים שהן נוהגין דרך המעונן והמנחש לא שהם סבה כמו שחושבין האצטגנינין אמרו לא תנחשו כגון אלו המנחשים בחולדה ובעופות ובכוכבים וזהו דעת הפילוסופים בהם ואלו הדברים כלם שבדאו הצאבים אין מהם בפילוסופי יון דבר קטן או גדול וכבר הארכתי אני בכאן אבל יש בו מקום תועלת ותקון אמונה לפי ששגעון בני האדם בכוכבים והצלמים ר"ל הטלאסמם אינו דבר מועט וכבר יצאו מן התורה פעם אחת בשביל מה שהיו מאמינין אותם מאמתתם: 
+
+
+Mishnah 8
+
+<b>לוקחין גת בעוטה וכו':</b><br>כשיהיה מרזב הגת סתום עד שלא יהיה נגר ממנו כלום אלא שנדרכים הענבים קצתם עם קצתם אינו מתנסך לדעת משנה הראשונה: ותפוח שם פסולת הענבים שעושין צבור באמצע הגת: ואמרו מכאן השאר מותר הוא משנה ראשונה שהיא מתרת שידרוך העובד כוכבים ואינה הלכה: 
+
+
+Mishnah 9
+
+<b>דורכין עם העובד כוכבים וכו':</b><br>דורכין עם העובד כוכבים בגת אבל לא בוצרין עמו היא משנה ראשונה וזה הטעם לאסור שיבצור העובד כוכבים עמו לפי שעיקר בידינו הבוצר לגת הוכשר וכשנוגע בו העובד כוכבי' הנה טמאו ויהי' הוא עוזר לטמאו כשהוא בוצר עמו והלכות משנה זו כולם בנויות על עיקר אסור לגרום טומאה לחולין שבא"י וכבר זכרנו זה פעמים הרבה אבל מה שהתיר לבעט עמו לפי שסבת הטומאה כבר עברה לפי שכבר נטמא במגע עובד כוכבי' והוא מוכשר כמו שהוא עיקרנו. וטעם אינו עושה יין נסך עד שירד לבור וכל זה אינו הלכה אבל פסק ההלכה מותר לגרום טומאה לחולין שבארץ ישראל ויין כיון שהתחיל לימשך נעשה יין נסך ולפיכך בוצרין עמו ואין דורכין עמו ודע שאסור לישראל שישתמש לו עובד כוכבים בבציר לכתחלה בשום פנים ואפי' להביא לו הענבים לגת כ"ש זולתו וכך באר התלמוד משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב אמנם ישראל שהוא עושה בטומאה הוא עובר עבירה לפי שהוא מטמא מה שיש בו זכות לשם כלומר התרומות והמעשרות וכן הפת תטמא התרומה ומעיקרנו אין מחזיקין ידי עוברי עבירה וכשדרכו הענבים ונאפה הפת נשלמה העבירה ולפיכך מותר לשאת עמו אחר כן: 
+
+
+Mishnah 10
+
+<b>עובד כוכבים שנמצא עומד בצד הבור וכו':</b><br>יש לו עליו מלוה כלומר על אותו יין אבל על האיש לא נעשה יין נסך לפי שכשיש על אותו היין מלוה הוא חושב אותו ממונו ואפשר שימשך ידו לחפש ולראות היאך הוא כיון שזה הוא ממונו ואמר נפל לבור ועלה כשעלה והוא מת אבל כשעלה חי אסור בהנאה לפי שהוא משבח לעבודת כוכבים על שניצול והוא כאילו מאידיהם של עובדי כוכבים ור' שמעון מתיר בשתיה ואין הלכה כר' שמעון: 
+
+
+Mishnah 11
+
+<b>המטהר יינו של עובד כוכבים וכו':</b><br>מטהר יינו של עובד כוכבים הוא שישתמש ישראל בו מתחלת עשייתו עד שיהיה טהור ויניח אותו ברשות בעל יין ולפיכך צריך שיהיה הבית פתוח לרשות הרבים ויהיה במדינת ישראל לפי שהוא ירא ליכנס לבית שמא יראה אותו ישראל ויגיד לבעל היין שכבר נאסר אבל אם הניח אותו ביד עובד כוכבים אחר הוא מותר לפי שלא יארע כזה על מה שאין לו שררות בו ואפילו היתה המדינה כולה עובדי כוכבים ור"ש בן אלעזר חולק עליו על זה ואמר כל רשות עובדי כוכבים אחת היא ואפילו ברשות אחר אסור והלכה כר' שמעון בן אלעזר ודע כי כשיהיה מפתח וחותם ביד ישראל מותר לדברי הכל ואף על פי שהוא ברשות עובד כוכבים: 
+
+
+Mishnah 12
+
+<b>המטהר יינו של עובד כוכבים וכו':</b><br>ואף על פי שמפתח וחותם ביד ישראל כיון שאין הרשות כולו שלו אסרו חכמים לפי שישתמש בו ויעשה אותו יין נסך: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>השוכר את הפועל וכו':</b><br>[אמרו קנס הוא שקנסו חכמים ביין נסך] ומן הידוע ברוב שהשוכר בהמה לרכוב בו יתן עליה צדה לדרכו וס"ד שהוא כאילו שכר ממנו לרכוב בו ולשאת יין נסך ויהיה שכרו אסור הודיענו שאין הדבר כן אבל שכרה מותר כיון שלא נתבאר בו לשאת יין נסך: 
+
+
+Mishnah 2
+
+<b>יין נסך שנפל על גבי ענבים וכו':</b><br>הראוי להשלים לשון משנה כך ואם היו מבוקעות והיה בהנייתו בנותן טעם אסורות ואם לא היה בהנייתו בנותן טעם מותרות ומעשה בביתוס בן זונין ואמרו שנפל לתוך הגריסין כשהיו הגריסין רותחין הוא שהוא פוגם מתחילה ועד סוף: וזה כי זה שקורא המשנה יש בהנייתו בנותן טעם הוא הענין שקורא התלמוד נותן טעם לשבח ר"ל שאותו הטעם משביחו וממתיקו והוא הענין בעצמו רוצה לומר בהנאתו בנותן טעם כאילו אמר יש בטעמו הנייה וזאת המשנה קוראהו שאין בהנייתו בנותן טעם כלומר שאין הנאה בו כשמצא אותו הטעם וזה שקורא התלמוד נותן טעם לפגם ומן המבואר שזה יארע בין שני מינין כלומר מין בשאינו מינו ויש בזה ד' חלוקין החלוק האחד שיתערב דבר בדבר ויפסידו אם בטעמו אם בריחו בשעתו ולאחר זמן כלומר שאינו סר קלקולו ממנו מתחילה ועד סוף והוא כגון שמנונית הבשר או הדג שנתערב עם הדבש שהוא מפסידו תמיד והחלק השני שיהיה הדבר שנתערב משביח הדבר שנתערב בו בשעתו ואח"כ כעירוב היין בתבשיל הבשר או בתבשיל הדג והוא הנקרא משביח מתחילה ועד סוף והחלק השלישי שישביח טעמו לשעתו ולאחר זמן מפסידו כעירוב שמנונית הבשר והחלב עם החמאה לפי שהוא מטיב טעמו וריחו ובאושו ואחר כך מפסידו וזה הנקרא משביח ולבסוף פוגם והחלק הרביעי שמפסידו לפי שעה וברוב הימים משביחו כגון עירוב הדבש ביין שהוא מקלקלו מיד ולבסוף יתחזק עליו האויר וכח היין ואז יהיה הדבש ממה שיוסף עליו לו ריח טוב וזכות ענין וחדוד וכל זה לשבח היין וזה נקרא פוגם מעיקרו אמנם פוגם מתחילה ועד סוף אין צ"ל שהוא מותר בכל האיסורין ושני חלקים הנשארים לו נתבאר בתלמוד אי זה מהן אסור ואיזה מהן מותר ולפיכך שניהם אסורין ואל זה התנו בגריסין רותחין לפי שאם הם קרים הוא מתקן טעמו לשעתו ואחר כן כשמערב אותן ומרתיחן בחדוד החומץ יפסיד טעמם: 
+
+
+Mishnah 3
+
+<b>עובר כוככים שהיה מעביר עם ישראל וכו':</b><br>בחזקת משתמר הוא שיאמר לעובד כוכבים העבר ואני אבא עמך כי אף על פי שנתעכב הרבה ירא לשלוח ידו אל החבית ואם הודיע לעובד כוכבים שיתאחר ממנו זמן שיוכל לנקוב הכסוי שעל פי החבית ויוצא ממנו היין ויסתום אותו הנקב וייבש מקום הסתום הוא יין נסך ורשב"ג לא חייש לשיתומא וישי' הזמן כדי שיפתח פי החבית כולו ויוצא היין ממנה ויסתום פי החבית וייבש כל הכסוי כולו וזה הזמן ארוך מן הזמן שאמר ת"ק לפי שרשב"ג אומר לו יכול לנקוב הכסוי ולסתום אותו הנקב לפי שירא ממנו או מכל הכסוי שעל פי החבית וחכמים אין חולקין על רשב"ג שכשיהיה כיסוי החבית בטיט שהוא כדי שיפתח ויגוף ותינגב לפי שלא יכול לחפור בטיט ולסתום בטיט הלח לפי שהוא ניכר בשנוי צבעי העפרים אבל מחלוקת' שכשיהיה פי החבית סתום בסיד שאפשר לחפור בו ומין הסיד כולו אחד והוא ממהר ליבש ג"כ וישתום הוא גזור משתום העין שהוא ענין פתיחה והלכה כרשב"ג: 
+
+
+Mishnah 4
+
+<b>המניח יינו בקרון של וכו':</b><br>קפנדריא הוא שיכנס משער זה ויצא מן השער שכנגדו כמו שבארנו פעמים רבים וכאילו אמר כשנכנס מפתח העיר לעשות צרכיו לשם במהירות והם ממתינין אותו שיחזור והוא יצא משער אחר ונכנס לעיר ועשה מה שזכר והתמהמה והשמיעו מחלוקתם בג' הלכות בשיעור זמן ההפלגה לפי שאפשר בכל אחת מהן קולא וחומרא לפי כשהדרך ביבשה נאמר שיכול לבא לו דרך עקלתון ולפיכך ירא ולא ינסך ואע"פ שהתמהמה אבל בים לא כיון שהפליג יתנסך או נאמר בהפך שביבשה כיון שנסתר ממנו ולא רואהו יתנסך ובים שאינו יודע מי ראהו יאמר שמא חבירו יראנו ואפי' יתמהמה ממנו יותר מזה הזמן לא יתנסך וכמו כן כשהיה בחנותו ואמר יכול הוא לסגור פתחו ויעשה מה שהוא רוצה ולפיכך יתנסך בפחות מזה הזמן או בהפך נאמר בים שאפשר שנכנס בתוך הים ויסתר מן העין הוא שנאמר שיהיה מנסך בזה הזמן אבל בחנות אפי' היה נסתר יותר לא יתנסך לפי שהוא ירא שיבאו הבעלים ואי אפשר לו להעביר החנות ממקומו לפיכך הודיעך ששיעור הזמן אחד לדעת חכמים בכל ולדעת רשב"ג ג"כ והלכה כרשב"ג בכל: 
+
+
+Mishnah 5
+
+<b>היה אוכל עמו על השולחן וכו':</b><br>דולפקי היא כלי זולתי השולחן שיהיו עליה כלים באוכלים ומשקין ומהן לוקחין ומניחין על השולחן ואין העובד כוכבים יכול לשלוח ידו לדבר שהוא על הדולפקי עד שיתן אותן בעל הבית על השולחן. ואמרו חביות פתוחות אסורות רוצה לומר החביות שיש בבות שהניחו שם וזה סתם על דעת רשב"ג: 
+
+
+Mishnah 6
+
+<b>בלשת שנכנסה לעיר וכו':</b><br>בלשת נקרא החיל הנכנס לעיר לשלול אותה ושולחין יד בממון בני אדם ותרגום ויחפש ובלש ולפיכך נקראו בלשת לפי שהם מחפשין ממון בני אדם וחוקרין אותו: 
+
+
+Mishnah 7
+
+<b>אומנין ישראל וכו':</b><br>כבר ידעת שהעיקר ביין נסך אסור בהנאה ואסור למכרו ומעקרנו שמשיכה בעובד כוכבים קונה כמו ישראל וכבר קדמו הפנים שבהם יתנסך בהם היין ביד עובד כוכבים וכבר בארנו ג"כ בראשון מקדושין ובחמישי מבתרא דיני המשיכה ונקוט עיקר זה כשיהיה היין ברשות העובד כוכבים וקנאו והוא לא יתנסך ואח"כ נעשה יין נסך דמיו מותרין וכן כשיהיה הגעתו ברשותו עם היותו יין נסך בשעה אחת כגון שימדוד לו הישראל בידיו דמיו אסורין וכ"ש כשנעשה נסך קודם שיקנהו ואם פסק עמו דמים סמכה דעתו וכשמדד לו הישראל בכלי ישראל ובא הכלי ברשות העובד כוכבים קנה במשיכה וזכה ישראל בדמים ולא ישוב יין נסך עד שיגע בו אחר כן וכשמדד לו עד שלא פסק ואפילו שנתן לו קודם קצת הדמים לא סמכה דעתו ולא יתקיים קניינו עד שיפסיק עמו ויפרע לו מה שנשאר מן הדמים וכבר נתנסך קודם לכן כשנגע בו וכאילו הוא הודיענו בכאן זה הענין בלבד כלומר ואם משך הואיל ולא פסק עמו לא סמכה דעתו ולא נגמר קנין עד שיפרע הדמים וכבר קדם הנסוך וכשיפסוק הדמים וקבל הדמים אפי' שנמדד [לו] בידיו [כל] דמיו מותרין וכשלא יהיה אצל העובד כוכבים מעות מצויין ונתן לו ישראל המוכר על דרך הלואה וחזר העובד כוכבים ונתן המעות בעינם לא על דרך לקנות ממנו בהם זהו מותר: ועכבת יין שישאר במשפך לחות היין נראית: והמערה מכלי לכלי הוא שיצוק ישראל מכליו לתוך הכלי שביד העובד כוכבים וה"ה בכלי העובד כוכבים עצמו כשיש בו יין נסך ואפילו הוא בארץ: והסלון המחבר בין השני כלים בעת יציקתו והוא הנקרא נצוק אסור ועל זה ההיקש תאסר היין אשר בכלי העליון מצד הנצוק כיון שלמטה חבור לענין יין נסך וכן הוא ולפיכך צוו שיהיה ענין היציקה כמו שאבאר והוא שיצוק ויגביה ידו קודם שיגע הדבר שהוא יוצק אל הכלי התחתון אחרי כן יצוק פעם שנית כמו בראשונה או יהיה יוצק כמו שזורקין במזרק והוא אמרם למודד היין קטופי קטופי או נפוצי נפוצי ועל זה הדרך יהיה המערה ממנו מותר: 
+
+
+Mishnah 8
+
+<b>יין נסך אסור וכו':</b><br>לא יהיה רחוק בעיניך היות המים אסור וזה כשהם קרבים לעבודת כוכבי' או שיהיו נעבדו אותן המים ופסק ההלכה ביין נסך בלבד כלומר שנתנסך לעבודת כוכבים שהוא מטמא טומאה חמורה כמת והוא אוסר במינו בכל שהוא לא שנא איסורא לגו התירא ולא שנא התירא לגו איסורא ובלבד שיערה מכלי רחב הפה יהיה הדבר היוצא ממנו יש לו שיעור גדול אבל אם עירה יין נסך טפה טפה ביין הרבה מן היין המותר הנה זה אינו אוסר אותו אבל אם היה ערוי היין מותר על מעט מן היין נסך הכל אסור ואפילו עירה על משקל שיעורו ממנו מלא ספינה מיין נאסר הכל בהנאה: ופסק ההלכה ג"כ שאין בו ספק ולא פקפוק והוא עיקר נוהג תמיד שכל איסורים שבתורה בין במינו בין שלא במינו בנותן טעם חוץ מטבל ויין נסך אמנם יין נסך כמו שזכרנו שהוא במינו בכל שהוא לגודל איסור עבודת כוכבים שנאמר בו ולא ידבק בידך מאומה מן החרם והטבל כמו שהתירו כך איסורו כמו שחטה אחת פוטרת את הכרי כן חטה אחת תשים את הכרי כולו טבל וכשנתערב משאר איסורין מין בשאינו מינו ואפשר לנו לטעום אותו כגון ערוב תרומה בחולין ננסה אותו אם נתן טעם והוא אינו פוגם כמו שבארנו הוא אסור הכל ואם הוא דבר אסור נאכיל אותו לעובד כוכבים ונסמך על דברו ואם לא היה עובד כוכבים מצוי או היה דבר מתערב מן במינו שא"א להכיר טעמו כמו ערוב יין תרומה או ערלה או כלאים ביין חולין הנה הוא ישוער בשיעורים הנזכרים תרומה ומעשר וחלה ובכורים במאה וערלה וכלאי הכרם במאתים ושאר איסורין כגון חלב ודם נבלות ושקצים ורמשים וטרפות וזולתם בששים וכמו שנבאר בפרק גיד הנשה במס' חולין באמרם במין במינו דליכא למיקם אטעמא כגון שמנונית דגיד הנשה א"נ בשאינו מינו היכא דליכא קפילא ארמאה דטעים בששים וכמו שישוער בששים מין במינו בדברים ששיעורן בששים כמו כן ישוער במאה מה ששיעורו במאה ובמאתים במה ששיעורו במאתים ואמרנו בשביעית שדינו אוסרת כל שהוא במינה כמו שנתבאר בפ' שביעי משביעית אינו חולק על אלה העקרים לפי שאינו אוסר באכילה אבל חייב לאכלו בקדושת שביעית בלבד ולפיכך החמיר בשביעית בזה הענין לפי שאין שם איסור אכילה אבל הוא אוכל בזמן שביעית כמו שנבאר לשם ואינו אומר עליו אוסרת אלא על דרך הויתור והדמיון ג"כ בדבר האוסר ושמור זה הענין והתבונן בפירושו לפי שעמדו בזה העיקר רבים מגאוני עולם ולא ידעו אם הכל חוזר לעיקר אחד או אם חולק קצתם לקצתם ועל אי זה עיקר הוא הראוי לעשות והכל הולך על עיקר אחד כמו שבארתי לך: 
+
+
+Mishnah 9
+
+<b>אלו אסורין ואוסרין וכו':</b><br>כבר נתבאר לך בפ"ג ממסכת ערלה דעת ר"מ שהוא סבר את שדרכו למנות מקדש ולשם בארנו זה הענין תכלית הביאור וזה התנא סבר שכשיהיו בדבר האסור שני עניינים האחד שיהיה דרכו לימנות והשני שיהיה אסור בהנאה שהוא אוסר בכל שהוא ואמרו יין נסך ר"ל חבית של יין נסך כשנתערב באיזה ענין שתתערב מן החביות נאסר הכל בהנאה לפי שהשני עניינים הנזכרים נתקבצו בו וכמו כן דינר עבודת כוכבים על דרך משל בדינרים רבים וצפור מצורע בצפרים הרבה ואגודה משער נזיר באגודות שער הרבה ופטר חמור בחמורים הרבה וחתיכת בשר מבשר שנתבשל בחלב או מן חולין שנשחטו בעזרה בחתיכות בשר הרבה ואפילו יהיה הרבוי כמה שיהיה הכל אסור בהנאה ובשור הנסקל ובעגלה ערופה ופטר חמור יהרג הכל וכבר בארנו בשני מקדושין שאלו כולן אסורין בהנאה וראיית כל אחד מהן והיות כל אחד מהן דבר שדרכו למנות מבואר ונשלים לשון המשנה אלו אסורין ואוסרין בכל שהן למעוטי דבר שבמנין ואינו אוסר בהנאה כגון חתיכות נבלה עם חתיכות בשר או אסור בהנאה ואינו במנין כגון ערוב קמח כלאים או יין כלאים עם קמח חולין או יין חולין וזה העיקר אינו נוהג בכל לפי שהדין בחבית של יין נסך שנתברר לנו שנתנסכה לעבודת כוכבים כשנתערבה בחביות הרבה ימכר הכל לעובדי כוכבים ויטול שיעור דמי אותה החבית וישליכו לים המלח וזהו פירוש יוליך הנייה לים המלח שקדם לנו דברו בפרק שלישי מזו המסכת ואין ג"כ כל מה שזכרנו שדרכן למנות והוא אסור בהנאה מקדש כלומר אסור בכל שהוא לפי שהערלה וכלאי הכרם הם מאיסורי הנאה ואין מקדש בהן זולתי שבעה דברים בלבד רצוני לומר שהם אוסרים בכל שהוא כמו שבארנו בסוף ערלה ודע כי מה שזכרנו בזו המשנה כי הם אוסרים בכל שהוא הוא נכון וברור מלבד יין נסך שהוא אוסר בכל שהוא לשתיה בלבד אבל כשנתערבה חבית בחבית אינו אוסר הכל בהנאה כמו שבארנו וחמץ בפסח בלבד בין במינו בין שלא במינו במשהו ואמנם יצא מכלל דין איסורין שבתורה לפי שהוא בזמן קצוב ואין איסורו חוזר לעצמו בלבד כשאר כל איסורין שבתורה שקדם הדבור בו אבל [איסורו] הוא תלוי בזמן וכשעבר הזמן סר איסורו ולפיכך לא התנה בו התלמוד כמו שהתנה ביין נסך וטבל כמו שהקדמנו והבן אלו העניינים כולן ותפריש ביניהם ותדע קו היושר בכולן: 
+
+
+Mishnah 10
+
+<b>יין נסך שנפל לבור כולה אסור וכו':</b><br>כבר נתבאר לך שיין נסך שנתנסך לעבודת כוכבים אוסר כל שהוא במינו וחבית בין החביות יוליך הנייה לים המלח וזה הבור שנזכר בכאן הוא בור של יין ואם הוא יין של עובדי כוכבים הנקרא סתם יינן שאין אנו יודעים אם נתנסך או לא נתנסך הוא שנתערב בבור של יין פסק ההלכה בו כרבן שמעון בן גמליאל ואע"פ שהוא אסור בהנאה ג"כ רצוני לומר סתם יינן כמו שאמרו שלשה יינות הן יין נסך אסור בהנאה ומטמא טומאה חמורה בכזית סתם יינן אסור בהנאה ומטמא טומאת משקין ברביעית והמפקיד יינו אצל העובד כוכבים אסור בשתיה ומותר בהנאה וטומאה חמורה הוא שיטמא אדם וכלים במגע ובמשא כמו נבלה וטומאת משקין היא טומאה קלה תטמא אוכלין ומשקין בלבד וכשישתה אדם מהן רביעית נפסלה גויתו ולא יטמא ועוד יתבארו עקרי אלה הטומאות במקומותיהן: 
+
+
+Mishnah 11
+
+<b>גת של אבן שזפתה עובד כוכבים וכו':</b><br>כשדרך בו העובד כוכבים אי אפשר לה שלא יקלוף אע"פ שהיא של אבן ואין הלכה כרבי: 
+
+
+Mishnah 12
+
+<b>הלוקח כלי תשמיש מן העובד כוכבים וכו':</b><br>כלי תשמיש רוצה לומר תשמיש אכילה ובלבד שיהיו אלה הכלים מן המתכות כגון הברזל והזכוכית וכמו כן כלי חרס השועי' באבר כולן צריכין טבילה ואפילו הם חדשים: ואמרו להגעיל ר"ל גיעולי עובדי כוכבים וזה שירתיח אותם במים רתיחה גדולה ואם היא יורה גדולה יקיף לה על שפתה טיט או עיסה כדי שיעלו המים על שפתה וירתיחו עליה המים רתיחה גדולה: וכלים שדרכן להגעיל כגון קדרות נחשת והמחתות ודומיהן: ללבן כגון השפודים והאסכלאות שצולין עליהם וכיוצא בהן יסור מהן איסור גיעולי עובדי כוכבים אחר ההגעלה למה שצריך הגעלה והליבון באש למה שצריך ליבון וכשיטבלו אחר כן בארבעים סאה הם טהורים לענין האסור והמותר גם כן מוסף על ענין טומאה וטהרה: והסכין שפה ובלבד שתהיה הסכין שוה וחלקה שאין בה גומות ואם נועצה בקרקע קשה עשר פעמים ישתמש בה וזהו מה שנתכוון בשפה ואם השחיז אותה באבן כעין אבן של רחים או ליבן אותה באור זהו תכלית ההכשר אבל לענין טומאה וטהרה אי אפשר בלא טבילה במי מקוה ובזה תסור מהם טומאת עבודת כוכבים ודע זה: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Avodah Zarah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Avodah Zarah/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..1e921c8b5bffe28fffdd9a1f4de9c152d97db8f7
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Avodah Zarah/Hebrew/merged.txt	
@@ -0,0 +1,280 @@
+Rambam on Mishnah Avodah Zarah
+רמב"ם משנה עבודה זרה
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Avodah_Zarah
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה עבודה זרה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שלשה ימים לפני אידיהן של עובדי כוכבים וכו':</b><br>אידיהם הבליהם כנוי למועדיהם ואסור לקרותם מועדים לפי שהם הבל על האמת ואלה שלשה ימים מלבד יום האיד עצמו ואסרנו שישאל מהם או ילוה מהם לפי שהם משבחים לעבודת כוכבים שלהם על זה ויהיה הוא סבה לשבח לעבודת כוכבים ואם הוא מלוה על פה מותר לקבל מהם לפי שהוא מציל מידם ואין הלכה כר' יהודה: 
+
+
+Mishnah 2
+
+<b>רבי ישמעאל אומר וכו':</b><br>פסק ההלכה בגולה אין אסור אלא יום אידיהן בלבד וכל מה שלוקחין ומוכרין עמהם ביום אידיהן אסור כלומר שאסור ליהנות ממנו ואין הלכה כר' ישמעאל: 
+
+
+Mishnah 3
+
+<b>ואילו אידיהן של עובדי כוכבים וכו':</b><br>אלו הזמנים הנזכרים היו מפורסמים באותו הזמן אצל העובדי כוכבים והנלוים אליהם וכן כל מועד אומה בכל מקומות העולם כשהן עובדין עבודת כוכבים חייב לנהוג בהן כמו שזכר: מיתה שיש בה שריפה שהיה בה קטורת או שריפת בגדי המת וכלים וגנוסיא של מלכים הוא יום שמתקבצין בו להקים מלך ואין הלכה כר"מ: בלורית הוא שער המניחין באמצע ומגלחין מה שסביבותיו מכל הצדדין ותספורת כזה אסור לנו מן התורה כדי שלא נתדמה להם אבל אין חייב עליו מלקות אלא אם שחת הפאות כמו שבארנו במכות: 
+
+
+Mishnah 4
+
+<b>עיר שיש בה עבודת כוכבים כו':</b><br>אמרו מהו לילך לשם שישים אותה דרך לילך משם לזולתה לפי שאסור ליכנס לעיר שיש בה עבודת כוכבים כל שכן לדור בה וכל שכן לסחור בה וחנויות מעוטרות חנויות העיר שמייפין אותם באיזה מין ממיני הנוי שיעשה הכל הוא לעבודת כוכבים ולפיכך כל מה שיש בה אסור בהנאה ולפיכך יודע לך שכל עיר של אומה שיהיה להם בה בית תיפלה שהוא בית עבודת כוכבים בלא ספק אותה העיר אסור לעבור בה בכוונה וכל שכן לדור בה אבל אנחנו תחת ידיהם בעונותינו ושוכנים בארצם אנוסים ונתקיים בנו מה שנא' (דברים ד) ועבדתם שם אלהים (אחרים) מעשה ידי אדם עץ ואבן ואם העיר דינה כן קל וחומר דין בית עבודת כוכבים עצמו שהוא אסור לנו כמעט לראותו וכל שכן ליכנס בו: 
+
+
+Mishnah 5
+
+<b>אלו דברים אסור למכור וכו':</b><br>אצטרובלין הן הנקראים בערבי קצ"ם קדיש"י והם הקטנים מן הצנוב': ובנות שוח מין ממיני השקמה: ופטוטרותיהן הענפים שנתלין בהן הפירות: ומה שאמר רבי מאיר דקל טב רצונו לומר פירות דקל טב לפי שהפירות הטובים יקרבום לעבודת כוכבים: וחצב קנים שעושין מהם הסוכר"א. ונקליבם מין ממיני העשבים המעולים ומה שאמר ר' יהודה אין מקריבין חצב לעבודת כוכבים ושאר כל הדברים סתמן מותר ופירושן אסור ר' מאיר אומר אף דקל טב וחצב ונקליבם אסור למכור לעובדי כוכבים והלכה כר"מ שאוסר למכור דברים אלו גזירה שמא יקריב מהם לעבודת כוכבים: 
+
+
+Mishnah 6
+
+<b>מקום שנהגו (שלא) למכור בהמה וכו':</b><br>בהמה גסה אסור למכרה לעובד כוכבים לפי שהוא מצווה על שביתת בהמתו ואסרו למכרה לו על דרך גזירה שמא ישאיל אותה לו או ישכיר אותה לו ויאמר כמו שמותר למכרה כמו כן הוא מותר להשכירה ולהשאילה ויעבוד בה עבודת כוכבים [בשבת] והיא של ישראל ולפיכך מותר לו למכרה על ידי סרסור כמו שבארנו ברביעי מפסחים: והשבורה ג"כ משמשת לטחון ובן בתירא אומר הסוסים שמביאין עליהם הציידין העופות שצדין בהם מותר למכרם להם לפי שסבר החי נושא את עצמו ואפילו בהמה ועוף כמו שבארנו בעשירי מפסחים: וחכמים אומרים כי האדם בלבד הוא שאמרו בו החי נושא את עצמו כמו שנתבאר בפרק עשירי משבת ואין הלכה כבן בתירא א] ואין הלכה כר' יהודה אבל שאר בהמות מותר למכור לעובד כוכבים שהם ידועות לרכוב בהם בלבד: 
+
+
+Mishnah 7
+
+<b>אין מוכרין להם דובים וכו':</b><br>כל דבר שיש בו נזק לרבים כגון כלי מלחמה כולן וכלי יסורין כגון שלשלאות וכבלי ברזל וצינוקי' וכמו כן אין מתקנין להם כלי מלחמה ואין מלטשין להם החרבות והרמחים וכיוצא בהם שלא לעזור המשחיתין בארץ להשחית: בסילקי וגרדינין ואצטדיא ובימה כלן תארי כסאות ואצטבאות שעושין לכבוד עבודת כוכבים ובשבילה: ובימוסות ברניות וארמנות וכפה בנין עשוי כמין קשת: 
+
+
+Mishnah 8
+
+<b>ואין עושין תכשיטין לעבודת כוכבים וכו':</b><br>עיקר איסור דברים אלו מה שאמרה תורה לא תחנם לא תתן להם חנייה בקרקע לפי שזה בכלל לא תחנם: ואמר ואין צריך לומר שדות לפי ששדות יש בהם שני דברים אחד מטעם לא תחנם והשני שמבטל מהן הפרשת תרומה ומעשרות והלכה כרבי יוסי ובלבד שישכיר כל איש ב' אבל ג' או יותר לא ישכיר להם שלא יעשה שכונות עובדי כוכבים: 
+
+
+Mishnah 9
+
+<b>אף במקום שאמרו להשכיר לא לבית וכו':</b><br>הם אמרו אף במקום שאמרו להשכיר הוא דברי ר' מאיר שאומר שלא ישכיר להם זולתו בסוריא בלבד אבל לא בארץ ישראל אבל לדעת רבי יוסי יהיה סוגית הדברים כן כשאמרו לא לבית דירה אמרו ואין בזה מחלוקת שהוא ישכיר לו בית לעשות ממנו אוצר או ליהנות בו הנאה מועטת על דרך ישוב הארץ ולהעביר השעה ואמרו על שמו כלומר על ישראל בעל המרחץ ועובד כוכבים הדר בו יחמם אותן בשבת ויכנסו בו העובדי כוכבים ואומרים רחצנו במרחץ פלוני היום ובזה יש חילול השם למי שישמע זה ואינו יודע שהוא שכור אצלו לזמן קצוב בדמים ידועים וזה היה בימיהם שהיה מנהגם כמו שזכרנו אריסות למרחץ לא עבדי אינשי אבל בזמננו זה דין המרחץ ודין השדה ושאר הקרקעות אחד הוא ומותר לבעל קרקע להשכירו וזה מפורסם לכל בני אדם: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אין מעמידין בהמה בפונדקאות של עובדי כוכבים וכו':</b><br>ואפי' בהמה נקבה אין מניחין אצל עובדת כוכבים שמא יבא עובד כוכבים אצל אותה עובדת כוכבים וירבע הבהמה הם אמרו לא תייחד אשה עמהם ואפי' היחוד שהוא מותר לה יחוד כמותו להתיחד עם ישראל כגון שתהיה אשת העובד כוכבים עמו וכיוצא בזה ממה שבארנו במקומו ובסוף קידושין: ובת ישראל לא תילד את העובדת כוכבים לפי שמגדלת בן לעבודת כוכבים ואם הוא בשכר מותר מפני איבה ומטעם זה לא תניק בנה של עובדת כוכבים. ואמרה ברשותה שלא תתייחד עמו לפי שהם חשודים על שפיכת דמים: 
+
+
+Mishnah 2
+
+<b>מתרפאין מהן ריפוי ממון וכו':</b><br>ריפוי ממון שירפא לו העובד כוכבים בהמתו או עבדו וריפוי נפשות שירפאהו לו עצמו וזה דוקא כשנתן לו הרפואה משלו אבל כשיאמר במה שיתרפא מותר ולפיכך מותר לנו לקחת נסחאות הרפואות מהן ואסור לקחת מהן פירוש עניניו ואין הלכה כרבי מאיר: 
+
+
+Mishnah 3
+
+<b>אלו דברים של עובדי כוכבים אסורין וכו':</b><br>אנדריינוס קיסר היה עושה טיט ידוע וגובל אותו ביין ימים הרבה ואחר כך עשה ממנו כלי חרס בלתי מבושל והיה מוליך אותו עמו וכל שעה שהיה צריך יין היה שורה חתיכה מאותן הכלים במים והוא נמוח וישקע הטיט וישאר המים מזוג ביין והיה שותה ואותו מעשה היו עושין בני אדם בזמן חבור המשנה והוא נקרא חרס אנדריני מיוחס לאנדריינוס: ולבובין גזור מלב לפי שהיו נוקבין על לבן ומוציאין אותו והוא מין מעבודת הבעלים: ותרפות הגרעון הבזוי ומקום התורפה קורין למקום הנבזה והנקלה והוא כינוי דרך בזיון לבתי עבודת כוכבים שהולכין להם ולפיכך נקראו התועים ההולכים בתרפות: והבאים מותר כשבאו יחידים אבל שיירא אסורין שמא דעתן לחזור והלכה כרשב"ג וכר"ע: 
+
+
+Mishnah 4
+
+<b>נודות של עובדי כוכבים וקנקניהן וכו':</b><br>נודות העובדי כוכבים וקנקניהם כמו שאומר לך והוא שאם הם חדשים ולא נשתמש בהן העובד כוכבים מותר לנו לתת לתוכו יין מיד ואם הם ישנים שכבר נשתמש בהן העובד כוכבים ימלא אותן במים שלשה ימים מעת לעת ויחליף מהם המים בכל כ"ד שעות ואחר כך יתן בהן יין ואם נתן בהם ציר או מורייס וכיוצא בהן בתחלה ואף על פי שלא נתן בהם מים שלשה ימים מעת לעת מותר לתת בו יין אחר כן ומותר לתת בהם שכר לכתחילה וכמו כן אם החם אותם באש מותר שיתן בהן יין ואם לא עשה בהם אחד משלשה דברים אלו ונשתהה אצלו שנה תמימה מותר לתת בהן יין: כבר זכרנו פעמים שהחרצנים הם גרעיני הענבים וזגין הקליפה שעל הענב: ולחים נקראים כל שנתן ויבישים אחר השנה ומה שאמרו חכמים מותרין רצונו לומר מותר באכילה והיה מנהגם לתת יין בקצת מיני המורייס ולפיכך אסרוהו באכילה ונתבאר בתלמוד שכשנתברר ממראה אותן מורייס בתכונתו שלא היה בו יין שהוא מותר באכילה ובית אונייקי מקום שרוב העגלים הנמצאים לשם היו קרובים לעבודת כוכבים והיה רוב אותם העגלים לעומת שאר כל הבהמות מיעוט. ור' מאיר חייש למיעוט לפיכך אמר גבינת אותה העיר אסורה בהנאה בשביל קיבת עגלי עבודת כוכבים ורבנן לא חיישי למיעוט ולפיכך אומרים אסור באכילה בלבד ואין הלכה כר"מ בכל דבריו: 
+
+
+Mishnah 5
+
+<b>אמר רבי יהודה שאל ר"י וכו':</b><br>מה שהביא' שלא יודיעו בטעם אסורו לקירוב אותה גזירה דלמא אתי לזלזולי בה ולפיכך היה מנהגם כשהיו אוסרים שום דבר בגזרה לא היו מודיעים טעם אותה גזירה כל אותה שנה עד שיתפרסם איסור אותו הדבר ונודע אצל הנשים ועמי הארץ באותה שעה מודיעים הטעם וסיבת איסור גבינת העובד כוכבים שמא יעמידנה בעור קיבת נבילה לפי שהוא מעמיד ג"כ וכבר נודע ששחיטת עובד כוכבים נבילה וכשהעמיד בעור הקיבה נאסרה אותה גבינה לא מטעם בשר בחלב לפי שבשר בחלב אינו אסור אלא בנותן טעם כמו שנתבאר בחולין אבל הוא אסור בשביל שחיטת עובד כוכבים ולא נאמר בזה אחד מששים לפי שהוא מעמיד ומעשה הנבלה הוא נראה וכאילו הגבינה כולה נבלה לפי שהדבר שאסור כשנתערב עם המותר והיה מעשה אותה הדבר האסור נראה ונגלה אינו בטל במיעוטו ואפ' הוא נעלם הנה הוא אוסר הכל ואפי' היה אותו הדבר האסור כל שהוא ולא נאמר עליו לא אחד מששים ולא אחד ממאה כמו שבארנו בשני מערלה באמרם כל המחמץ וכל המתבל וכו': והמעמיד גדול ממחמץ וממתבל וכן אמרו הכל הולך אחר המעמיד ואמנם קיבת הנבלה עצמה היא מותרת לפי שהיא פירשא בעלמא רצוני לומר כעין צואה והלחות ואינה כגוף הבהמה ולפיכך מותר לנו ליקח קיבות העובד כוכבים ונעמיד בהן הגבינה וכמו כן כשאנו רואין העובד כוכבים שהעמיד החלב בקיבה עצמה מותר לנו לאכול אותה גבינה ולא תועיל בזה הפרסום ולא מה שהדעת נותן על הרוב אלא ראיית העין ואשר הביא שלא תאסר הגבינה משום חלב שחלבו עובד כוכבים ואין ישראל רואהו לפי שטעם איסור זה כדי שלא יתערב חלב בהמה טמאה עם אותו החלב ועיקר הוא בידינו שחלב בהמה טמאה אינו מעמיד הנה שלא נשאר איסור אלא איסור נבלה בלבד כמו שזכרנו: 
+
+
+Mishnah 6
+
+<b>אלו דברים של עובד כוכבים וכו':</b><br>רוב דברים אלו כגון הפת והשלקות וכיוצא בהן כולם נאסרו כדי שנתרחק מהם ולא נתערב עמהם כדי שלא נמשך בהתערבנו עמהם לשלוח יד במה שהוא אסור וזה ענין אמרם משום חתנות ואלה הדברים הם מכלל שמונה עשר דבר שגזרו כמו שבארנו בראשון משבת וזה שאתה רואה שאנו אוסרין שלוקיהן אינן הדברים ששולקין בכליהם לפי שזה נקרא גיעולי עובד כוכבים אבל הם הדברים שאין בהם גיעולי עובד כוכבים ולא כיוצא בהם אבל הם אסורים בשביל שנגמרה מלאכתן על ידי עובד כוכבים לפי שהחכמים אסרו בשביל להתרחק מהם גם כן כל מה שיבשל העובד כוכבים ואפי' בישל שום דבר ברשותנו אלא אם היה אותו דבר נאכל בכמו שהוא חי אז אינו עולה על שולחן מלכים לאכול בו את הפת באותו מקום כי בזה לא יאסר כשבשלן עובד כוכבים משום בשולי עובד כוכבים ולא יתערב לך איסור בשולי עובד כוכבים באיסור גיעולי עובד כוכבים וכבר בארתי זה אבל השמן פסק ההלכה ששמן העובד כוכבים מותר ופתם יראה מתלמודנו הבבלי שהוא אסור אבל פת השוק שמוכרין הנחתומין אסורו מעט וקרוב להיתר מפת בעלי בתים. והולכי דרכים ובשעת הצורך הדבר מותר לדעתי והוא חוזר למנהג המדינה כמו שבארתי בפסחים ואין הכבשין שנותנין בהן יין אסורים בהנאה לפי שאין נראה בהם טעם היין אבל הוא נמס ומתבטל טעמו ולפיכך אינו באיסור הנאה לפי שלא נראה בם מעשה היין. וטרית מין ממיני הדגה והוא דג טהור שכותשין אותו עד שהוא שב כמו עיסה וכשהוא נדוק ונכתש אסרנוהו שמא נכתש עמו דג טמא ואין שם צורה שיורה עליו וציר הוא מרק הדג המלוח שמתמצה ממנו וכשאין בו דג אין אנו יודעים אם הוא תמצית דג טמא או מדג טהור הוא ולפיכך אסור וחילק מין מן הדגים והוא טהור אבל כשהוא קטן לא תמצא בו קשקשת ולא סנפיר עד שיגדל וגדלים בו ואסרנוהו לפי שיעלה מן הים עם מין אחר אסור ויתערב בו עירוב גמור עד שלא יכירו אותו אלא יחידים מבני אדם: וקורט של חלתית חתיכת חלתית ואסרו אותה לפי שהעובדי כוכבים חותכין אותה בסכיניהם כשמוכרים אותה ובהן שומן הנבלה וחורפת החלתית יתפשט אותו השומן בגוף החלתית ומחסר חורפתו ואותו שומן הוא נותן בו טעם לשבח וזה אסור כמו שיתבאר בסוף מסכת זו: ומלח סלקונדית מלח ממקום ידוע היו מעלין אותו גדולי העובדי כוכבים על שלחנם והיו מושחין אותו בחלבי החזירים ושומן הדגים וכיוצא בהן ממה שממתק אותו ומשביחו ולפיכך הוא אסור ומה שכפל ואמר הרי אלו אסורין ואין איסורן איסור הנאה למעוטי מורייס וגבינה בית אניאקי שהן אסורין בהנאה לדעת רבי מאיר שמשנה זו שלו: 
+
+
+Mishnah 7
+
+<b>ואלו מותרין באכילה וכו':</b><br>ואפילו ישראל רחוק מן העובד כוכבים והיה ישראל יושב אבל כשהוא עומד רואה את העובד כוכבים ולפי שכשהוא עומד רואהו מאיזו בהמה הוא חולב אותו החלב מותר ואף על פי שהוא יושב ולא ראהו כשהוא חולב לפי שהעובד כוכבים מתיירא שיעמוד ויראהו כשהוא חולב מן הטמאה וכאילו רצונו לומר באמרו בכאן רואהו שהוא מצוי עמו שהוא יכול לראותו בשעה שהוא חולב והדבדבניות אותן החתיכות שרודין מן הכוורת שבהן הדבש ואע"פ שהן נוטפות לחות לא נאמר שמא הזיל עליהן יין וגם אותה לחות לא תכשיר ואף על פי שהדבש מכשיר מכלל השבעה משקין כמו שזכרנו וכמו שנבאר במקומו במסכת מכשירין לפי שהוא באותה שעה כעין אוכל לא משקה עד שמתיכין אותו ומוציאין דבשו ובתוספתא מסכת טהרות דבש הזב מכוורת דבורים מטמא טומאת משקין חישב עליהם לאוכלן מטמא טומאת אוכלין וזה לפי שלא יתייחד המשקה בעצמו עד שמתיכין אותו בכונה ומסלקין אותו מן הדונג ודע זה: וטרית שאינה טרופה אינו רוצה לומר שהדג נשאר כמו שהוא שזה מבואר הוא אבל רצונו בו ואפי' שהיא כתושה כשאינה טרופה בתכלית היא מותרת וזה הוא שישאר ראש הדג ושדרתו נראים עד שיודע מאותה צורה שהוא דג טהור ואמרו עלה של חלתית ואפילו שנדבק בו קורט חלתית ר' יוסי אומר השלוחין אסורים אומר כשהיו הזיתים השרויין במים נתרכך עד שכשתקח זית אחד מהם תקח אותו מבלי הגרעין שלו ויפול (הנויה) [הנה] הוא אסור וזה הוא פירוש השלוחין כאילו אמר השולחין כמו רוכב ורכוב וטעם זו לדעתו לפי שהוא אומר שהיין השליכו עליהן ולפיכך נתרכך בשרם ונאסרו החגבים מן הכד כשהמוכר משים אותם לפניו לפי שהיה מנהגם לזרוק עליהם יין פעם אחר פעם כדי שלא יתייבשו ויכסום אבק ואם הוא מוכר מן האוצר או ממקום כנוסם מותר לפי שאין צד לאסרם ואמרו וכן בתרומה רצה לומר וכן בכהן החשוד למכור תרומה לשם חולין כל מה שהוא בסל שלפניו שהוציאו למכרו הוא אסור ואין ראוי לקחתו ממנו ואשר יהיה אצלו באוצר מותר לפי שהוא מתיירא שידעו זה בני אדם ויאמרו שהכל הוא תרומה שמכר לשם חולין והוא מסכן במעט ואומר שהוא חולין ולא יסכן המרובה שירא שמא יודע רמאותו ויפסיד הכל ואין הלכה כרבי יוסי: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כל הצלמים אסורים וכו':</b><br>חושבין בעלי זה המעשה כי כשתהיה השמש במעלה ממעלות הגלגל איזו מעלה שתהיה יעשה צלם לאותה המעלה על דמות הצורה המיוחסת לאותה המעלה ונראים ממנו כחות במציאות בעניני אותה צורה והפועלים המיוחסים לה והם מקטרים לאותו צלם ומתפללים לו ומגדלין אותו בשעה שתהיה השמש באותה מעלה וזה מין ממיני הצלמים ונקרא בערבי טלאס"ם ובמקום ר' מאיר היה אצלם מין זה מן הצלמים וכבר ידעת שרבי מאיר חייש למיעוט ולפיכך גזר על כל הצורות שהן אסורות לפי שקצתן עשוין לעבדן פעס בשנה כשהשמש [חלה] (ס"א עלה) באותה מעלה וחכמים לא חיישי למיעוט ואומרין שעושין אותו לנוי בלבד. ואם היה בצד הצורה שום דבר ממה שזכר תנא קמא או ממה שהוסיפו בברייתא והוא חרב ועטרה וטבעת אותה שעה נדע בבירור שנעשית בעיון ובקטרת ובתפלה ובקרבן כמו שהוא מפורסם אצל בעלי המלאכה זו ובלבד שתהא צורה זו על פתח המדינה ואין מחלוקת ביניהם שכל הצורות שבעיירות והארמונים אסורות לפי שנעשו לשם בבירור לעבודה לפי שאין אותם מקומות מקום לנוי שנאמר לנוי נעשו ואפילו שאין בידו מאומה והלכה כחכמים: 
+
+
+Mishnah 2
+
+<b>המוציא שברי צלמים וכו':</b><br>תבנית יד ורגל אינו יד צלם שנשבר לפי שזה הוא שברי צלמים אבל מתחלת עשייתו נעשה צורת יד בלבד או צורת רגל וכן צורת איזה אבר שיעשה וממעשהו יתבאר אם מתחלת עשייתו נעשה נפרד או אם נשבר מצורה שלימה: 
+
+
+Mishnah 3
+
+<b>המוצא כלים וכו':</b><br>צורת חמה ולבנה אין ענינו שימצא עגול ויאמר זה הוא שמש או קשת עגול ויאמר זה לבנה אלא שבעלי הצלמים הנקראים טלאס"ם מיחסים לכוכבים צורות עד שאומרין צורת שבתי צורת זקן שחור וצורת נוגה צורת נערה יפה בחלי זהב וצורת השמש צורת המלך מעוטר יושב על עגלה וכן מייחסים לכל המזלות וכוכבים צורות הרבה והם באותן הצורות חולקין מחלוקות הרבה לפי שהם מאמרים כוזבים והכזב על הדבר מן הדברים יגדל וירחב בלי ספק: ואמרו צורת חמה ולבנה ר"ל שימצא הצורה המיוחסת אל השמש והצורה המיוחסת אל הלבנה על איזה דעת שיהיה. והדרקון צורת גוף שיש בו ציצין קשקשין הרבה לבין סנפירין כקשקשי הדג וזו הצורה היתה אצלם מהודרת לפי שהן מיחסין אותן לחלק מחלקי גלגל והגיד לי איש אחד מבעלי מלאכה זו שזו הצורה הוא הצורה לתלי הלבנה ונקרא בערבי א"ל גוזה"ר ושהיא נעשית על תבנית כך בשעה כך וכך ושאלתיו באיזה ספר זכרו זה לפי שאני לא ראיתי מעולם צורה זו ואמר כי מלמדו בדה מלבו צורה זו עם הרבה דברים שמסר לו בסוד: וכלים מכובדים הם חלי זהב וכסף ובגד משי ומה שזולתו הם כלים מבוזים והלכה כרבן שמעון בן גמליאל וכרבי יוסי: 
+
+
+Mishnah 4
+
+<b>שאל פרקלוס וכו':</b><br>אפרודיטי שם הכוכב הנקרא נוגה וכן כתוב שם נוגה הנקרא בערבי א"ל זהר"א בספרי הצלמים הנקראים בארבי טלאסי' אפרודיטי והיה באותו המרחץ צורת נוגה: וזה שאמר לו אין משיבין במרחץ אמנם אמר לו זה אחר צאתו מן המרחץ והתנצל לו לפי ששתק ולא השיב לו על שאלתו ואמר לו מה שמנעני מלהשיבך דבר לפי שאין משיבין בבית המרחץ: 
+
+
+Mishnah 5
+
+<b>העובדי כוכבים העובדים וכו':</b><br>רבי יוסי סבר שאילן שנטעו לשם אילן ולבסוף עבדו אסור לפי שיש בו תפיסת יד אדם וחכמים אומרים כי כיון שנטעו והוא לא נתכוין בו לעבדו כשעת נטיעתו הוא כמו הר וגבעה ועבודתו אחר כן אינו אוסר אותו ור' עקיבא הודיענו בעיקר שנחקר בו בשביל מקומות עבודת כוכבים ואינו חולק עם אדם ואין הלכה כרבי יוסי: 
+
+
+Mishnah 6
+
+<b>מי שהיה ביתו וכו':</b><br>אע"פ שהוא כונס לתוך שלו אסור להניח אותו המקום הפנוי לעבודת כוכבים לפי שהיה מהנה אותה אבל ממלא אותו בדברים מאוסים ויתן שם קוצים וכיוצא בהם ודע שטומאת עבודת כוכבים דרבנן ולפיכך היו מקילין בה מכל צד ואומרים שהוא נדמה כשרץ לטמא במגע לא במשא כשרץ ונדמה למת שאינה מטמאה אלא בכזית לא בפחות מזה ואין הלכה כר"ע ואפילו בעבודת כוכבים עצמה וכל שכן משמשיה: 
+
+
+Mishnah 7
+
+<b>שלשה בתים וכו':</b><br><b>איזו אשרה וכו':</b><br>סיוד הליבון שמלבנין בסיד וכיוד הפתוח והציור: ואמרו וחדש הראוי בו או שחדש: וחלפין נקראין הענפין שנמצאו במקום אותן שחתכו והוא מה שאמר והחליף. ואמרו איזה היא אשרה הוא רוצה לומר איזו היא אשירה שנחלקו בה חכמים ור"ש לפי שאמר שהאשרות שלשה מינין ב' מינין אין בדינן מחלוקת והשלישית והיא אותה שתחתיה עבודת כוכבים אומרים חכמים שהיא אסורה בהנאה כל זמן שעבודת כוכבים תחתיה וכשמסירין אותה מתחתיה היא מותרת כמו שקדם מדבריהם העמיד תחתיו עבודת כוכבים ובטלה הרי זה מותר ור' שמעון אומר אפי' לא בטלה ואע"פ שהיא תחתיו הואיל ולצורה עובד מותר ואין הלכה כר' שמעון: 
+
+
+Mishnah 8
+
+<b>לא ישב בצלה וכו':</b><br>לא ישב בצלה בצל גוף האילן אבל בצל ענפיה ועליה מותר לו לשבת שם וזה שאמרנו אם עבר טמא לפי שיש לומר אי אפשר שאין שם מתקרובת עבודת כוכבים וזה הוא דעת רבי יהודה בן בתירא שאומר מניין לתקרובת עבודת כוכבים שהיא מטמאה באהל שנאמר ויצמדו לבעל פעור ויאכלו זבחי מתים מה מת מטמא באהל אף תקרובת עבודת כוכבים מטמאה באהל ואין הלכה כר"י בן בתירא לפי שלא נמשלה עבודת כוכבים למת אלא לפי שאינה מטמאה לפחות מכזית כמת כמו שבארנו אבל מטמאה תקרובת עבודת כוכבים במגע ובמשא כנבלה: וגוזלת את הרבים שיהיו ענפיה נמשכות על אויר רשות הרבים: וחזרין רבוי הנקרא חזרת והוא הנקרא בערבי חסא ומי גשמים מזיקין לו ולפיכך לא יזרע תחתיה ואפילו בימות הגשמים לפי שתועיל להם: וכבר קדם לך דעת רבי יוסי בזה הפרק שאין לחוש שתחזיר עבודת כוכבים ומשמשיה זבל לפי שאין אותו הזבל לבדו הוא סבת הצמח אלא הזבל והקרקע והמים והאויר והשמש והוא סבר זה וזה גורם מותר כלומר שיעשה דבר מן הדברים ויהיו סבות עשייתו מהם שנים או יותר מהם מותר ומהם אסור אותו הדבר הנעשה מותר וכן פסק ההלכה בכל הדברים ואמנם אמר בכאן זה הדבר כחולק על החכמים לפי שאמר להם על דעתכם שאתן חוששין בשוב עבודת כוכבים זבל (אבל) אף לא ירקות בימות הגשמים וכבר בארנו שהלכה כרבי יוסי ועל סברתו נעשה: 
+
+
+Mishnah 9
+
+<b>נטל ממנו עצים וכו':</b><br>ההסק הראשון שמסיקין התנור הוא משלים בשול חרסו ואז הוא ראוי לאפות בו אחר כך ולפיכך יותץ שאפילו כשיוצן שבח אותו ההיסק נשאר בו וזה הוא לדעת האומר זה וזה גורם אסור ופסק ההלכה בין חדש בין ישן יוצן כלומר שיניח אותו עד שיצטנן ויסיקו אותו שנית בעצים של היתר ויאפו בו וזהו מותר: ודברי ר"א יוליך הנייה לים המלח שיקח מדמיהן דמי הככר שנתערב בכל הפת וישליך אותו בים המלח עמוקים שלא ימצא לעולם: זוכר מחלוקתם בפת להודיע דר"א כי היכי דשרי בפת דעצים דאסורה כבר כלים ונשרפו כמו כן מיקל בדבר שהאיסור קיים כגון כרכר שארג בו הבגד דאיתיה לאיסורא בעיניה ר"א אומר יוליך הנאה לים המלח ואפי' בפת שכלה העצים וליתיה לאיסוריה בעיניה וחכמים אומרים כולן אסורות והלכה כר' אליעזר בכל ואפי' חבית של יין נסך כשנתערבה בין חביות יוליך הנייה לים המלח ומותר לו למכור הכל וליהנות בו: 
+
+
+Mishnah 10
+
+<b>כיצד מבטלה קרסם וכו':</b><br>קרסום הוא כריתת ראשי הענפים וזירוד' כריתת הענפים שפייה גרירתם וכל זה כשיעשה אותו העובד כוכבים לפי שהעיקר אצלנו שלא יבטל עבודת כוכבים אלא עובד כוכבים שיודע בטיב עבודת כוכבים ומשמשיה וכך אמרו דפלח מבטל ודלא פלח לא מבטל לפיכך אמרו בטיב עבודת כוכבים שלא יהיה נער קטן או מקולקל הדעת: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>רבי ישמעאל אומר שלש אבנים וכו':</b><br>ר' ישמעאל אומר ששלש ואפילו היו ברחוק ממנו ד' אמות אסורות לפי שאמרי' כנוסים מרקוליס קטן מנגד מרקוליס גדול כיון שהיו שתי אבנים או ג' נראין עמו אסורות והלכה כחכמים: 
+
+
+Mishnah 2
+
+<b>מצא בראשו מעות וכו':</b><br>אמרו מותרין ובלבד שימצאם על דרך בזיון המעות כשיהיו בכיס תלוי בצואר אותו הצלם וכסות שתהיה בגדיו מכופלין נתונים על ראשו וכלים שיהיו תלויין על ראשו שנכנס ראשו ממושבו: 
+
+
+Mishnah 3
+
+<b>עבודת כוכבים שהיה לה גינה וכו':</b><br>אמרו בטובה ושלא בטובה רוצה לומר בטובת כומרים: 
+
+
+Mishnah 4
+
+<b>עבודת כוכבים של עובד כוכבים וכו':</b><br>אמר רחמנא בעבודת כוכבים דעובד כוכבים פסילי אלהיהם תשרפון באש משעה שפסלו נעשה לו אלוה ואמר בעבודת כוכבים דישראל ושם בסתר עד שיעשה לה הדברים שבסתר כגון שיקטר לה אז ישתחוה וזולת זה כמו שנתבאר בסנהדרין: 
+
+
+Mishnah 5
+
+<b>כיצד מבטלה וכו':</b><br>פחסה החליקה ואמרו כשפחסה בפניה פירוש כשהחליק פניה עד שהסיר צורת הפנים באותה שעה תבטל אבל כשהחליק שאר גופה בשלא חסר ממנה כלום אינה מבוטלת ומחלוקת רבי וחכמים הוא כשמכרה לעובד כוכבים אבל כשמכרה לצורף ישראל דברי הכל בטלה והלכה כחכמים: 
+
+
+Mishnah 6
+
+<b>עבודת כוכבים שהניחוה וכו':</b><br>בימוס היא אבן גדולה מציבין אותה להקריב עליה והוא מין מן המזבחות וכשמולך מלך מקים בימוס ואם הוסר ממלך או מת ומלך אחר יניח הבימוס הראשון ויעשה שני לעצמו ואז הוא מותר ליהנות מן הראשון וזה פירוש אמרו מפני שמעמידים אותן בשעה שהמלכים עוברין כלומר שהסבה שהבימוסים הרבה שבזמן שמעבירין המלך בטל אותו הבימוס ויעשה אחר לעצמו המולך ואז כל הראשונים מותרין: 
+
+
+Mishnah 7
+
+<b>שאלו את הזקנים ברומי וכו':</b><br>ממה שאתה צריך לידע כי הפילוסופים על השלימות אינן מאמינין הצלמים רצוני לומר הטלמסאות אבל מלעיגין מהן ומאותן שחושבין שיש להם פעולה ובאור זה יאריך ואמנם אני אומר זה לפי שאני יודע שרוב בני אדם כלם נפתים בזה פתוי גדול מאד ובדברים דומה להם ומחשבים שיש להם ענינים אמתיים ואין הדבר כן עד כי הטובים החסידים מבני דתנו חושבים שהם דברים אמתיים אלא שהם אסורין מצד התורה בלבד ואינם יודעים שהם דברים בטלים כוזבים ונצטוינו בתורה שלא לעשותם כמו שהזהירה על הכזב והם דברים נתבררה להם פרסום גדול אצל העובדי כוכבים ועיקר זה באומה הנקראת צאבים והם האומה שיצא אברהם אבינו ע"ה מביניהם וחלק על טעותם וסברתם המקולקלת במה שנתן האלהים בלבו מן החכמה והיו מגדלין ומכבדין הכוכבים ומיחסין להם פעולות שאינן להם והם שכתבו ספרים בדיני הכוכבים והכשוף וההשבעות והמזלות הרוחניות ודבר הכוכבים והשדים והגדת העתידות ומעונן ומנחש על רוב מיניהם ושאלת המתים והרבה מכיוצא בזה ששלפה התורה האמיתית חרבה עליהם והכריתה אותם והם עיקר עבודת כוכבים וענפיה וזה שהכזב הראשון גזרת הכוכבים שנתברר במופת בחכמת הטבע בטול הקדמותיו הראשונה באמרם הכוכב הפלוני רע ונקשה וכוכב פלוני טוב ומצליח והחלק הפלוני מן הגלגל יאות הכוכב הפלוני והוא הפך הכוכב הפלוני עם היות הגלגל כולו גוף אחד מתדמת החלקים אין בו שינוי ולא כזב ושתי הקדמות אלו הם עמודי גזרת הכוכבים אשר בהתברר בטולם כמו שנתברר בטלו חלקים עד סופם אחר כן הרכיבו כזב שני על הכזב הראשון והוא הצלמים הנקראים הטלאסמם ואמר שכשיהיה כוכב פלוני המצליח במקום הנאות לו תעשה צורה על תואר כך וכך ותביא מן התועלת כך וכך וכשיהיה הכוכב הפלוני הנקשה במקום פלוני שהוא הפכו תעשה לו צורה בתואר כך וכך ותדחה בו מן הרעה כך וכך ונתרחב זה השער כפי רוחב גזרת הכוכבים ומה שייחסו לה מן הפרטים: אחר כן הרכיבו כזב שלישי על אלו השנים והוא עבודת כוכבים ואמרו שצורה זו הנעשית במזל צומח כך ועל המצב הפלוני כשיקוטר בדבר פלוני ויתפללו לו בדברים כך וכך וישתחוו לו הוא יסיר רעת דבר פלוני ודברים אלו עושים לפי שבימים הראשונים קבצו בני המדינות ופתו המון עמי הארץ ואמרו להם כי הצלחת ארצותיכם ועניניכם כשתעשו אלה הצורות וכשמתקבצים לבתיהם מכבדים אלה הזקנים שיודעים סודותיהם ובזה קמה המלכות וחשבו שאותו הדבר אמת והיו מאמינין בו כמו שאנו מאמינין בנביאים עליהם השלום מן השלמות והחסידות הלא תראה היאך קראם הכתוב נביאי הבעל ונביאי האשרה אחר כן באו חלושי הדעת ומצאו אותם הדברים ואותם הספרים וחשבו שהן אמת ושיש בהם תועלת ולא ידעו שהם כזבים שנעשו בזמן מן הזמנים לתועלת שעה אמר הנביא אל תיראו מהם כי לא ירעו וגם היטב אין אתם וכבר בארו החכמים שכל מה שיהיה מהם מהפעולות אלה הצלמים הוא בדרך מקרה ומייחסים אותן להם וזה ענין פילוסופים ברור וכמו כן מצאתי להחכמים שעוררו על גזרת הכוכבים שהן נוהגין דרך המעונן והמנחש לא שהם סבה כמו שחושבין האצטגנינין אמרו לא תנחשו כגון אלו המנחשים בחולדה ובעופות ובכוכבים וזהו דעת הפילוסופים בהם ואלו הדברים כלם שבדאו הצאבים אין מהם בפילוסופי יון דבר קטן או גדול וכבר הארכתי אני בכאן אבל יש בו מקום תועלת ותקון אמונה לפי ששגעון בני האדם בכוכבים והצלמים ר"ל הטלאסמם אינו דבר מועט וכבר יצאו מן התורה פעם אחת בשביל מה שהיו מאמינין אותם מאמתתם: 
+
+
+Mishnah 8
+
+<b>לוקחין גת בעוטה וכו':</b><br>כשיהיה מרזב הגת סתום עד שלא יהיה נגר ממנו כלום אלא שנדרכים הענבים קצתם עם קצתם אינו מתנסך לדעת משנה הראשונה: ותפוח שם פסולת הענבים שעושין צבור באמצע הגת: ואמרו מכאן השאר מותר הוא משנה ראשונה שהיא מתרת שידרוך העובד כוכבים ואינה הלכה: 
+
+
+Mishnah 9
+
+<b>דורכין עם העובד כוכבים וכו':</b><br>דורכין עם העובד כוכבים בגת אבל לא בוצרין עמו היא משנה ראשונה וזה הטעם לאסור שיבצור העובד כוכבים עמו לפי שעיקר בידינו הבוצר לגת הוכשר וכשנוגע בו העובד כוכבי' הנה טמאו ויהי' הוא עוזר לטמאו כשהוא בוצר עמו והלכות משנה זו כולם בנויות על עיקר אסור לגרום טומאה לחולין שבא"י וכבר זכרנו זה פעמים הרבה אבל מה שהתיר לבעט עמו לפי שסבת הטומאה כבר עברה לפי שכבר נטמא במגע עובד כוכבי' והוא מוכשר כמו שהוא עיקרנו. וטעם אינו עושה יין נסך עד שירד לבור וכל זה אינו הלכה אבל פסק ההלכה מותר לגרום טומאה לחולין שבארץ ישראל ויין כיון שהתחיל לימשך נעשה יין נסך ולפיכך בוצרין עמו ואין דורכין עמו ודע שאסור לישראל שישתמש לו עובד כוכבים בבציר לכתחלה בשום פנים ואפי' להביא לו הענבים לגת כ"ש זולתו וכך באר התלמוד משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב אמנם ישראל שהוא עושה בטומאה הוא עובר עבירה לפי שהוא מטמא מה שיש בו זכות לשם כלומר התרומות והמעשרות וכן הפת תטמא התרומה ומעיקרנו אין מחזיקין ידי עוברי עבירה וכשדרכו הענבים ונאפה הפת נשלמה העבירה ולפיכך מותר לשאת עמו אחר כן: 
+
+
+Mishnah 10
+
+<b>עובד כוכבים שנמצא עומד בצד הבור וכו':</b><br>יש לו עליו מלוה כלומר על אותו יין אבל על האיש לא נעשה יין נסך לפי שכשיש על אותו היין מלוה הוא חושב אותו ממונו ואפשר שימשך ידו לחפש ולראות היאך הוא כיון שזה הוא ממונו ואמר נפל לבור ועלה כשעלה והוא מת אבל כשעלה חי אסור בהנאה לפי שהוא משבח לעבודת כוכבים על שניצול והוא כאילו מאידיהם של עובדי כוכבים ור' שמעון מתיר בשתיה ואין הלכה כר' שמעון: 
+
+
+Mishnah 11
+
+<b>המטהר יינו של עובד כוכבים וכו':</b><br>מטהר יינו של עובד כוכבים הוא שישתמש ישראל בו מתחלת עשייתו עד שיהיה טהור ויניח אותו ברשות בעל יין ולפיכך צריך שיהיה הבית פתוח לרשות הרבים ויהיה במדינת ישראל לפי שהוא ירא ליכנס לבית שמא יראה אותו ישראל ויגיד לבעל היין שכבר נאסר אבל אם הניח אותו ביד עובד כוכבים אחר הוא מותר לפי שלא יארע כזה על מה שאין לו שררות בו ואפילו היתה המדינה כולה עובדי כוכבים ור"ש בן אלעזר חולק עליו על זה ואמר כל רשות עובדי כוכבים אחת היא ואפילו ברשות אחר אסור והלכה כר' שמעון בן אלעזר ודע כי כשיהיה מפתח וחותם ביד ישראל מותר לדברי הכל ואף על פי שהוא ברשות עובד כוכבים: 
+
+
+Mishnah 12
+
+<b>המטהר יינו של עובד כוכבים וכו':</b><br>ואף על פי שמפתח וחותם ביד ישראל כיון שאין הרשות כולו שלו אסרו חכמים לפי שישתמש בו ויעשה אותו יין נסך: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>השוכר את הפועל וכו':</b><br>[אמרו קנס הוא שקנסו חכמים ביין נסך] ומן הידוע ברוב שהשוכר בהמה לרכוב בו יתן עליה צדה לדרכו וס"ד שהוא כאילו שכר ממנו לרכוב בו ולשאת יין נסך ויהיה שכרו אסור הודיענו שאין הדבר כן אבל שכרה מותר כיון שלא נתבאר בו לשאת יין נסך: 
+
+
+Mishnah 2
+
+<b>יין נסך שנפל על גבי ענבים וכו':</b><br>הראוי להשלים לשון משנה כך ואם היו מבוקעות והיה בהנייתו בנותן טעם אסורות ואם לא היה בהנייתו בנותן טעם מותרות ומעשה בביתוס בן זונין ואמרו שנפל לתוך הגריסין כשהיו הגריסין רותחין הוא שהוא פוגם מתחילה ועד סוף: וזה כי זה שקורא המשנה יש בהנייתו בנותן טעם הוא הענין שקורא התלמוד נותן טעם לשבח ר"ל שאותו הטעם משביחו וממתיקו והוא הענין בעצמו רוצה לומר בהנאתו בנותן טעם כאילו אמר יש בטעמו הנייה וזאת המשנה קוראהו שאין בהנייתו בנותן טעם כלומר שאין הנאה בו כשמצא אותו הטעם וזה שקורא התלמוד נותן טעם לפגם ומן המבואר שזה יארע בין שני מינין כלומר מין בשאינו מינו ויש בזה ד' חלוקין החלוק האחד שיתערב דבר בדבר ויפסידו אם בטעמו אם בריחו בשעתו ולאחר זמן כלומר שאינו סר קלקולו ממנו מתחילה ועד סוף והוא כגון שמנונית הבשר או הדג שנתערב עם הדבש שהוא מפסידו תמיד והחלק השני שיהיה הדבר שנתערב משביח הדבר שנתערב בו בשעתו ואח"כ כעירוב היין בתבשיל הבשר או בתבשיל הדג והוא הנקרא משביח מתחילה ועד סוף והחלק השלישי שישביח טעמו לשעתו ולאחר זמן מפסידו כעירוב שמנונית הבשר והחלב עם החמאה לפי שהוא מטיב טעמו וריחו ובאושו ואחר כך מפסידו וזה הנקרא משביח ולבסוף פוגם והחלק הרביעי שמפסידו לפי שעה וברוב הימים משביחו כגון עירוב הדבש ביין שהוא מקלקלו מיד ולבסוף יתחזק עליו האויר וכח היין ואז יהיה הדבש ממה שיוסף עליו לו ריח טוב וזכות ענין וחדוד וכל זה לשבח היין וזה נקרא פוגם מעיקרו אמנם פוגם מתחילה ועד סוף אין צ"ל שהוא מותר בכל האיסורין ושני חלקים הנשארים לו נתבאר בתלמוד אי זה מהן אסור ואיזה מהן מותר ולפיכך שניהם אסורין ואל זה התנו בגריסין רותחין לפי שאם הם קרים הוא מתקן טעמו לשעתו ואחר כן כשמערב אותן ומרתיחן בחדוד החומץ יפסיד טעמם: 
+
+
+Mishnah 3
+
+<b>עובר כוככים שהיה מעביר עם ישראל וכו':</b><br>בחזקת משתמר הוא שיאמר לעובד כוכבים העבר ואני אבא עמך כי אף על פי שנתעכב הרבה ירא לשלוח ידו אל החבית ואם הודיע לעובד כוכבים שיתאחר ממנו זמן שיוכל לנקוב הכסוי שעל פי החבית ויוצא ממנו היין ויסתום אותו הנקב וייבש מקום הסתום הוא יין נסך ורשב"ג לא חייש לשיתומא וישי' הזמן כדי שיפתח פי החבית כולו ויוצא היין ממנה ויסתום פי החבית וייבש כל הכסוי כולו וזה הזמן ארוך מן הזמן שאמר ת"ק לפי שרשב"ג אומר לו יכול לנקוב הכסוי ולסתום אותו הנקב לפי שירא ממנו או מכל הכסוי שעל פי החבית וחכמים אין חולקין על רשב"ג שכשיהיה כיסוי החבית בטיט שהוא כדי שיפתח ויגוף ותינגב לפי שלא יכול לחפור בטיט ולסתום בטיט הלח לפי שהוא ניכר בשנוי צבעי העפרים אבל מחלוקת' שכשיהיה פי החבית סתום בסיד שאפשר לחפור בו ומין הסיד כולו אחד והוא ממהר ליבש ג"כ וישתום הוא גזור משתום העין שהוא ענין פתיחה והלכה כרשב"ג: 
+
+
+Mishnah 4
+
+<b>המניח יינו בקרון של וכו':</b><br>קפנדריא הוא שיכנס משער זה ויצא מן השער שכנגדו כמו שבארנו פעמים רבים וכאילו אמר כשנכנס מפתח העיר לעשות צרכיו לשם במהירות והם ממתינין אותו שיחזור והוא יצא משער אחר ונכנס לעיר ועשה מה שזכר והתמהמה והשמיעו מחלוקתם בג' הלכות בשיעור זמן ההפלגה לפי שאפשר בכל אחת מהן קולא וחומרא לפי כשהדרך ביבשה נאמר שיכול לבא לו דרך עקלתון ולפיכך ירא ולא ינסך ואע"פ שהתמהמה אבל בים לא כיון שהפליג יתנסך או נאמר בהפך שביבשה כיון שנסתר ממנו ולא רואהו יתנסך ובים שאינו יודע מי ראהו יאמר שמא חבירו יראנו ואפי' יתמהמה ממנו יותר מזה הזמן לא יתנסך וכמו כן כשהיה בחנותו ואמר יכול הוא לסגור פתחו ויעשה מה שהוא רוצה ולפיכך יתנסך בפחות מזה הזמן או בהפך נאמר בים שאפשר שנכנס בתוך הים ויסתר מן העין הוא שנאמר שיהיה מנסך בזה הזמן אבל בחנות אפי' היה נסתר יותר לא יתנסך לפי שהוא ירא שיבאו הבעלים ואי אפשר לו להעביר החנות ממקומו לפיכך הודיעך ששיעור הזמן אחד לדעת חכמים בכל ולדעת רשב"ג ג"כ והלכה כרשב"ג בכל: 
+
+
+Mishnah 5
+
+<b>היה אוכל עמו על השולחן וכו':</b><br>דולפקי היא כלי זולתי השולחן שיהיו עליה כלים באוכלים ומשקין ומהן לוקחין ומניחין על השולחן ואין העובד כוכבים יכול לשלוח ידו לדבר שהוא על הדולפקי עד שיתן אותן בעל הבית על השולחן. ואמרו חביות פתוחות אסורות רוצה לומר החביות שיש בבות שהניחו שם וזה סתם על דעת רשב"ג: 
+
+
+Mishnah 6
+
+<b>בלשת שנכנסה לעיר וכו':</b><br>בלשת נקרא החיל הנכנס לעיר לשלול אותה ושולחין יד בממון בני אדם ותרגום ויחפש ובלש ולפיכך נקראו בלשת לפי שהם מחפשין ממון בני אדם וחוקרין אותו: 
+
+
+Mishnah 7
+
+<b>אומנין ישראל וכו':</b><br>כבר ידעת שהעיקר ביין נסך אסור בהנאה ואסור למכרו ומעקרנו שמשיכה בעובד כוכבים קונה כמו ישראל וכבר קדמו הפנים שבהם יתנסך בהם היין ביד עובד כוכבים וכבר בארנו ג"כ בראשון מקדושין ובחמישי מבתרא דיני המשיכה ונקוט עיקר זה כשיהיה היין ברשות העובד כוכבים וקנאו והוא לא יתנסך ואח"כ נעשה יין נסך דמיו מותרין וכן כשיהיה הגעתו ברשותו עם היותו יין נסך בשעה אחת כגון שימדוד לו הישראל בידיו דמיו אסורין וכ"ש כשנעשה נסך קודם שיקנהו ואם פסק עמו דמים סמכה דעתו וכשמדד לו הישראל בכלי ישראל ובא הכלי ברשות העובד כוכבים קנה במשיכה וזכה ישראל בדמים ולא ישוב יין נסך עד שיגע בו אחר כן וכשמדד לו עד שלא פסק ואפילו שנתן לו קודם קצת הדמים לא סמכה דעתו ולא יתקיים קניינו עד שיפסיק עמו ויפרע לו מה שנשאר מן הדמים וכבר נתנסך קודם לכן כשנגע בו וכאילו הוא הודיענו בכאן זה הענין בלבד כלומר ואם משך הואיל ולא פסק עמו לא סמכה דעתו ולא נגמר קנין עד שיפרע הדמים וכבר קדם הנסוך וכשיפסוק הדמים וקבל הדמים אפי' שנמדד [לו] בידיו [כל] דמיו מותרין וכשלא יהיה אצל העובד כוכבים מעות מצויין ונתן לו ישראל המוכר על דרך הלואה וחזר העובד כוכבים ונתן המעות בעינם לא על דרך לקנות ממנו בהם זהו מותר: ועכבת יין שישאר במשפך לחות היין נראית: והמערה מכלי לכלי הוא שיצוק ישראל מכליו לתוך הכלי שביד העובד כוכבים וה"ה בכלי העובד כוכבים עצמו כשיש בו יין נסך ואפילו הוא בארץ: והסלון המחבר בין השני כלים בעת יציקתו והוא הנקרא נצוק אסור ועל זה ההיקש תאסר היין אשר בכלי העליון מצד הנצוק כיון שלמטה חבור לענין יין נסך וכן הוא ולפיכך צוו שיהיה ענין היציקה כמו שאבאר והוא שיצוק ויגביה ידו קודם שיגע הדבר שהוא יוצק אל הכלי התחתון אחרי כן יצוק פעם שנית כמו בראשונה או יהיה יוצק כמו שזורקין במזרק והוא אמרם למודד היין קטופי קטופי או נפוצי נפוצי ועל זה הדרך יהיה המערה ממנו מותר: 
+
+
+Mishnah 8
+
+<b>יין נסך אסור וכו':</b><br>לא יהיה רחוק בעיניך היות המים אסור וזה כשהם קרבים לעבודת כוכבי' או שיהיו נעבדו אותן המים ופסק ההלכה ביין נסך בלבד כלומר שנתנסך לעבודת כוכבים שהוא מטמא טומאה חמורה כמת והוא אוסר במינו בכל שהוא לא שנא איסורא לגו התירא ולא שנא התירא לגו איסורא ובלבד שיערה מכלי רחב הפה יהיה הדבר היוצא ממנו יש לו שיעור גדול אבל אם עירה יין נסך טפה טפה ביין הרבה מן היין המותר הנה זה אינו אוסר אותו אבל אם היה ערוי היין מותר על מעט מן היין נסך הכל אסור ואפילו עירה על משקל שיעורו ממנו מלא ספינה מיין נאסר הכל בהנאה: ופסק ההלכה ג"כ שאין בו ספק ולא פקפוק והוא עיקר נוהג תמיד שכל איסורים שבתורה בין במינו בין שלא במינו בנותן טעם חוץ מטבל ויין נסך אמנם יין נסך כמו שזכרנו שהוא במינו בכל שהוא לגודל איסור עבודת כוכבים שנאמר בו ולא ידבק בידך מאומה מן החרם והטבל כמו שהתירו כך איסורו כמו שחטה אחת פוטרת את הכרי כן חטה אחת תשים את הכרי כולו טבל וכשנתערב משאר איסורין מין בשאינו מינו ואפשר לנו לטעום אותו כגון ערוב תרומה בחולין ננסה אותו אם נתן טעם והוא אינו פוגם כמו שבארנו הוא אסור הכל ואם הוא דבר אסור נאכיל אותו לעובד כוכבים ונסמך על דברו ואם לא היה עובד כוכבים מצוי או היה דבר מתערב מן במינו שא"א להכיר טעמו כמו ערוב יין תרומה או ערלה או כלאים ביין חולין הנה הוא ישוער בשיעורים הנזכרים תרומה ומעשר וחלה ובכורים במאה וערלה וכלאי הכרם במאתים ושאר איסורין כגון חלב ודם נבלות ושקצים ורמשים וטרפות וזולתם בששים וכמו שנבאר בפרק גיד הנשה במס' חולין באמרם במין במינו דליכא למיקם אטעמא כגון שמנונית דגיד הנשה א"נ בשאינו מינו היכא דליכא קפילא ארמאה דטעים בששים וכמו שישוער בששים מין במינו בדברים ששיעורן בששים כמו כן ישוער במאה מה ששיעורו במאה ובמאתים במה ששיעורו במאתים ואמרנו בשביעית שדינו אוסרת כל שהוא במינה כמו שנתבאר בפ' שביעי משביעית אינו חולק על אלה העקרים לפי שאינו אוסר באכילה אבל חייב לאכלו בקדושת שביעית בלבד ולפיכך החמיר בשביעית בזה הענין לפי שאין שם איסור אכילה אבל הוא אוכל בזמן שביעית כמו שנבאר לשם ואינו אומר עליו אוסרת אלא על דרך הויתור והדמיון ג"כ בדבר האוסר ושמור זה הענין והתבונן בפירושו לפי שעמדו בזה העיקר רבים מגאוני עולם ולא ידעו אם הכל חוזר לעיקר אחד או אם חולק קצתם לקצתם ועל אי זה עיקר הוא הראוי לעשות והכל הולך על עיקר אחד כמו שבארתי לך: 
+
+
+Mishnah 9
+
+<b>אלו אסורין ואוסרין וכו':</b><br>כבר נתבאר לך בפ"ג ממסכת ערלה דעת ר"מ שהוא סבר את שדרכו למנות מקדש ולשם בארנו זה הענין תכלית הביאור וזה התנא סבר שכשיהיו בדבר האסור שני עניינים האחד שיהיה דרכו לימנות והשני שיהיה אסור בהנאה שהוא אוסר בכל שהוא ואמרו יין נסך ר"ל חבית של יין נסך כשנתערב באיזה ענין שתתערב מן החביות נאסר הכל בהנאה לפי שהשני עניינים הנזכרים נתקבצו בו וכמו כן דינר עבודת כוכבים על דרך משל בדינרים רבים וצפור מצורע בצפרים הרבה ואגודה משער נזיר באגודות שער הרבה ופטר חמור בחמורים הרבה וחתיכת בשר מבשר שנתבשל בחלב או מן חולין שנשחטו בעזרה בחתיכות בשר הרבה ואפילו יהיה הרבוי כמה שיהיה הכל אסור בהנאה ובשור הנסקל ובעגלה ערופה ופטר חמור יהרג הכל וכבר בארנו בשני מקדושין שאלו כולן אסורין בהנאה וראיית כל אחד מהן והיות כל אחד מהן דבר שדרכו למנות מבואר ונשלים לשון המשנה אלו אסורין ואוסרין בכל שהן למעוטי דבר שבמנין ואינו אוסר בהנאה כגון חתיכות נבלה עם חתיכות בשר או אסור בהנאה ואינו במנין כגון ערוב קמח כלאים או יין כלאים עם קמח חולין או יין חולין וזה העיקר אינו נוהג בכל לפי שהדין בחבית של יין נסך שנתברר לנו שנתנסכה לעבודת כוכבים כשנתערבה בחביות הרבה ימכר הכל לעובדי כוכבים ויטול שיעור דמי אותה החבית וישליכו לים המלח וזהו פירוש יוליך הנייה לים המלח שקדם לנו דברו בפרק שלישי מזו המסכת ואין ג"כ כל מה שזכרנו שדרכן למנות והוא אסור בהנאה מקדש כלומר אסור בכל שהוא לפי שהערלה וכלאי הכרם הם מאיסורי הנאה ואין מקדש בהן זולתי שבעה דברים בלבד רצוני לומר שהם אוסרים בכל שהוא כמו שבארנו בסוף ערלה ודע כי מה שזכרנו בזו המשנה כי הם אוסרים בכל שהוא הוא נכון וברור מלבד יין נסך שהוא אוסר בכל שהוא לשתיה בלבד אבל כשנתערבה חבית בחבית אינו אוסר הכל בהנאה כמו שבארנו וחמץ בפסח בלבד בין במינו בין שלא במינו במשהו ואמנם יצא מכלל דין איסורין שבתורה לפי שהוא בזמן קצוב ואין איסורו חוזר לעצמו בלבד כשאר כל איסורין שבתורה שקדם הדבור בו אבל [איסורו] הוא תלוי בזמן וכשעבר הזמן סר איסורו ולפיכך לא התנה בו התלמוד כמו שהתנה ביין נסך וטבל כמו שהקדמנו והבן אלו העניינים כולן ותפריש ביניהם ותדע קו היושר בכולן: 
+
+
+Mishnah 10
+
+<b>יין נסך שנפל לבור כולה אסור וכו':</b><br>כבר נתבאר לך שיין נסך שנתנסך לעבודת כוכבים אוסר כל שהוא במינו וחבית בין החביות יוליך הנייה לים המלח וזה הבור שנזכר בכאן הוא בור של יין ואם הוא יין של עובדי כוכבים הנקרא סתם יינן שאין אנו יודעים אם נתנסך או לא נתנסך הוא שנתערב בבור של יין פסק ההלכה בו כרבן שמעון בן גמליאל ואע"פ שהוא אסור בהנאה ג"כ רצוני לומר סתם יינן כמו שאמרו שלשה יינות הן יין נסך אסור בהנאה ומטמא טומאה חמורה בכזית סתם יינן אסור בהנאה ומטמא טומאת משקין ברביעית והמפקיד יינו אצל העובד כוכבים אסור בשתיה ומותר בהנאה וטומאה חמורה הוא שיטמא אדם וכלים במגע ובמשא כמו נבלה וטומאת משקין היא טומאה קלה תטמא אוכלין ומשקין בלבד וכשישתה אדם מהן רביעית נפסלה גויתו ולא יטמא ועוד יתבארו עקרי אלה הטומאות במקומותיהן: 
+
+
+Mishnah 11
+
+<b>גת של אבן שזפתה עובד כוכבים וכו':</b><br>כשדרך בו העובד כוכבים אי אפשר לה שלא יקלוף אע"פ שהיא של אבן ואין הלכה כרבי: 
+
+
+Mishnah 12
+
+<b>הלוקח כלי תשמיש מן העובד כוכבים וכו':</b><br>כלי תשמיש רוצה לומר תשמיש אכילה ובלבד שיהיו אלה הכלים מן המתכות כגון הברזל והזכוכית וכמו כן כלי חרס השועי' באבר כולן צריכין טבילה ואפילו הם חדשים: ואמרו להגעיל ר"ל גיעולי עובדי כוכבים וזה שירתיח אותם במים רתיחה גדולה ואם היא יורה גדולה יקיף לה על שפתה טיט או עיסה כדי שיעלו המים על שפתה וירתיחו עליה המים רתיחה גדולה: וכלים שדרכן להגעיל כגון קדרות נחשת והמחתות ודומיהן: ללבן כגון השפודים והאסכלאות שצולין עליהם וכיוצא בהן יסור מהן איסור גיעולי עובדי כוכבים אחר ההגעלה למה שצריך הגעלה והליבון באש למה שצריך ליבון וכשיטבלו אחר כן בארבעים סאה הם טהורים לענין האסור והמותר גם כן מוסף על ענין טומאה וטהרה: והסכין שפה ובלבד שתהיה הסכין שוה וחלקה שאין בה גומות ואם נועצה בקרקע קשה עשר פעמים ישתמש בה וזהו מה שנתכוון בשפה ואם השחיז אותה באבן כעין אבן של רחים או ליבן אותה באור זהו תכלית ההכשר אבל לענין טומאה וטהרה אי אפשר בלא טבילה במי מקוה ובזה תסור מהם טומאת עבודת כוכבים ודע זה: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/English/Sefaria Community Translation.txt
new file mode 100644
index 0000000000000000000000000000000000000000..27299875473eeae50451986494dc07e762e2c7b6
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/English/Sefaria Community Translation.txt	
@@ -0,0 +1,61 @@
+Rambam on Mishnah Bava Batra
+רמב"ם משנה בבא בתרא
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rambam on Mishnah Bava Batra
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Chapter 6
+
+
+
+Chapter 7
+
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+The Order of Inheritances: This is the law concerning a man who dies and has no son, etc.
+You should remember in the order of inheritances three principles. The first one is that when a person dies, his sons inherit before anyone else, and if there are no sons, the inheritance goes back to the father. The second principle is that anyone who is eligible for inheritance, if they are alive, inherits for themselves, and if they die, their inheritance falls to their heirs, as if they themselves were the ones who passed away. The third principle is that males take precedence over females when they are equal in proximity to the deceased. These three principles are the foundation of understanding who will inherit and who will not inherit.
+Now I will give you a parable that will clarify for you how these principles apply to inheritances. Let's say that Amram passed away, and it would have been appropriate for Moses and Aaron to inherit him, but since they are not alive, we look for their male descendants. If we cannot find them, we look for their female descendants. If we cannot find any, the inheritance goes back to Miriam due to the absence of male heirs and their offspring. We didn't find Miriam, who has already passed away, so we inquire whether she left behind a male descendant or male offspring. If we cannot find any, we then return to seek if she had a daughter or female offspring. If she is also absent, the inheritance goes back to their father, who is Amram. If we find Kohath, Izhar, and Uzziel, who are brothers of Amram, we allocate to them the possessions of Amram since they are heirs of Kohath. This is how the inheritance is determined among the siblings.
+If Kohath and Izhar are absent, and their male descendants and female descendants are also absent, the inheritance goes back to Yocheved. If she is absent, we inquire about her male descendants before the females. If we cannot find any male descendants, and there is a male descendant of Kohath missing, the inheritance goes back to their father, who is Levi. If Levi is absent, then we consider it as if Levi is the one who passed away, and we examine his heirs, namely Gershon and Merari. If we find them, they inherit since they are sons of Levi and eligible to inherit Kohath's possessions. This is how the inheritance goes back to Abraham, and the males take precedence over the females in all these cases.
+By following this constant process, the inheritance continues until Reuben. Now you have understood how Abraham inherited from Amram, and it is clear to you that there is no inheritance for siblings during the father's lifetime, nor for the father's siblings during the grandfather's lifetime, nor for the grandfather's siblings during the presence of their father's father. And through this process, the inheritance always proceeds. Keep these principles in mind and never deviate from them.
+
+Mishnah 3
+
+<b>The daughters of Zelophehad received three shares of the inheritance, etc...</b>All those who left Egypt had a portion in the land, and if a father and his son left, each of them had an equal portion. Zelophehad and Hepher were among those who left Egypt, and Zelophehad received his portion, while he also inherited the portion of Hepher, which consisted of two portions, as he was the firstborn. Since the land of Israel was held in possession, he inherited a double portion in it as the firstborn.
+
+Mishnah 4
+
+Both the son and the daughter inherit, except that the son has priority.
+It means that they are equal in inheriting from the father, meaning that the laws of inheritance for sons and daughters in the mother's assets are the same as their inheritance in the father's assets. However, the Torah gives priority to the sons over the daughters, and there is no distinction between the inheritance of the children from the father or from the mother, except that the firstborn son receives a double portion in the father's assets.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/English/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..2224bee2a80a8fc477121e596ac3923414a3515c
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/English/merged.txt	
@@ -0,0 +1,64 @@
+Rambam on Mishnah Bava Batra
+רמב"ם משנה בבא בתרא
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Bava_Batra
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rambam on Mishnah Bava Batra
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Chapter 6
+
+
+
+Chapter 7
+
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+The Order of Inheritances: This is the law concerning a man who dies and has no son, etc.
+You should remember in the order of inheritances three principles. The first one is that when a person dies, his sons inherit before anyone else, and if there are no sons, the inheritance goes back to the father. The second principle is that anyone who is eligible for inheritance, if they are alive, inherits for themselves, and if they die, their inheritance falls to their heirs, as if they themselves were the ones who passed away. The third principle is that males take precedence over females when they are equal in proximity to the deceased. These three principles are the foundation of understanding who will inherit and who will not inherit.
+Now I will give you a parable that will clarify for you how these principles apply to inheritances. Let's say that Amram passed away, and it would have been appropriate for Moses and Aaron to inherit him, but since they are not alive, we look for their male descendants. If we cannot find them, we look for their female descendants. If we cannot find any, the inheritance goes back to Miriam due to the absence of male heirs and their offspring. We didn't find Miriam, who has already passed away, so we inquire whether she left behind a male descendant or male offspring. If we cannot find any, we then return to seek if she had a daughter or female offspring. If she is also absent, the inheritance goes back to their father, who is Amram. If we find Kohath, Izhar, and Uzziel, who are brothers of Amram, we allocate to them the possessions of Amram since they are heirs of Kohath. This is how the inheritance is determined among the siblings.
+If Kohath and Izhar are absent, and their male descendants and female descendants are also absent, the inheritance goes back to Yocheved. If she is absent, we inquire about her male descendants before the females. If we cannot find any male descendants, and there is a male descendant of Kohath missing, the inheritance goes back to their father, who is Levi. If Levi is absent, then we consider it as if Levi is the one who passed away, and we examine his heirs, namely Gershon and Merari. If we find them, they inherit since they are sons of Levi and eligible to inherit Kohath's possessions. This is how the inheritance goes back to Abraham, and the males take precedence over the females in all these cases.
+By following this constant process, the inheritance continues until Reuben. Now you have understood how Abraham inherited from Amram, and it is clear to you that there is no inheritance for siblings during the father's lifetime, nor for the father's siblings during the grandfather's lifetime, nor for the grandfather's siblings during the presence of their father's father. And through this process, the inheritance always proceeds. Keep these principles in mind and never deviate from them.
+
+Mishnah 3
+
+<b>The daughters of Zelophehad received three shares of the inheritance, etc...</b>All those who left Egypt had a portion in the land, and if a father and his son left, each of them had an equal portion. Zelophehad and Hepher were among those who left Egypt, and Zelophehad received his portion, while he also inherited the portion of Hepher, which consisted of two portions, as he was the firstborn. Since the land of Israel was held in possession, he inherited a double portion in it as the firstborn.
+
+Mishnah 4
+
+Both the son and the daughter inherit, except that the son has priority.
+It means that they are equal in inheriting from the father, meaning that the laws of inheritance for sons and daughters in the mother's assets are the same as their inheritance in the father's assets. However, the Torah gives priority to the sons over the daughters, and there is no distinction between the inheritance of the children from the father or from the mother, except that the firstborn son receives a double portion in the father's assets.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..f1d85cf94591762d45c9ae9190d2033ce5f46fd3
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,470 @@
+Rambam on Mishnah Bava Batra
+רמב"ם משנה בבא בתרא
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה בבא בתרא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>השותפין שרצו לעשות מחיצה בחצר בונין את כו':</b><br>זו החצר שזכר בכאן הוא חצר שאין בה דין חלוקה ולפיכך אין חולקין אותה אלא ברצון שניהם אבל אם יש בה דין חלוקה ורוצה האחד לחלוק כופין לשני על זה וכיון שרצו לחלוק ונתרצה כל אחד משניהם ברוח פלוני כגון שהחזיק בקרקע ברגלו וכיוצא בו אין אחד מהם יכול לחזור בו אלא כופין אותו לבנות כמנהג המדינה וצריך להיות גובה הכותל שחייבין לבנות ארבע אמות כדי שלא יראה כל אחד מהם לחבירו כי הראיה היזק ויהיה הכותל שלם בלא חורים כדי שלא יזיקו זה את זה בראיה: וגויל אבן שאינו משופה ומוחלק. וגזית אבן שוה וחלקה. כפיסין חצי לבנה. ולבנים שלמים. ומה שהצריך להיות הכותל הבנוי מכפיסין רחב יותר מרחב הכותל הנבנה מלבנים טפח לפי שעל כל פנים צריך להניח ריוח בין הכפיסין כדי לשום בו הטיט ושיעור זה עם הסיד שטחים על הכותל הכל כפי המנהג ואם מנהג המדינה לעשות מחיצה בקנים ובהוצים כופין אותו על זה ובלבד שתהא אותה מחיצה מעובה כדי שלא יראה אחד מהם לחבירו. המקום והאבנים של שניהם אע"פ שהם ברשות אחד מהם ולא נאמר המוציא מחבירו עליו הראיה כיון שהוחזק בשניהם: 
+
+
+Mishnah 2
+
+<b>וכן בגינה מקום שנהגו לגדור מחייבין אותו כו':</b><br>פשט משנה זה יש בו חסרון ופירושה כמו שזכרו וזה כי מי שמכר גינה סתם ולא זכר שהיא מעורבת עם גינה פלונית מחייבין ללוקח לעשות מחיצת הגדר ואפי' במקום שנהגו שלא לגדור אבל מי שמכר בבקעה סתם אין כופין את הלוקח לגדור ואפי' במקום שנהגו לגדור סתם בקעה כמקום שנהגו שלא לגדור: ופירוש חזית מחזה כלומר דבר הנראה להודיע למי הוא הכותל שיטוח בסיד מן הכותל שיעור אמה בראש הכותל לצד חלק חבירו וטעם היותו מבחוץ כלומר לצד חבירו לפי שאם לא יטיח כלל יוכל חבירו לטעון שהכותל של שניהם ואם טח אותו לצד חלקו כלומר מבפנים היה חבירו טח מצד אחר סמוך לחלקו ויטעון שהוא משותף ביניהם וא"ת יקציע אותה הטיחה כיון שהיא בצד חלקו ויטעון שיש לו חלק בכותל זה אי אפשר לפי שמקום הגרירה היה ניכר ושאר המשנה מובן ממה שקדם מן הפירוש: 
+
+
+Mishnah 3
+
+<b>המקיף את חבירו משלש רוחותיו וגדר את כו':</b><br>מה שאמר ר' יוסי אם עמד וגדר את הרביעית מגלגלין עליו את הכל בין שהיה זה הגודר הרביעית אותו שגדר השלש רוחות בין שהיה האיש ההוא שהוקף מג' רוחותיו הוא שהקיף רוח רביעית כיון שנבנית הרביעית ונגמרה התועלת לדעת רבי יוסי מגלגלין עליו את הכל. וענין הגלגול שיראה כמה הוציא בארבע רוחות וישלם החצי וזה הבנין הוא כשהיה לצד רשות הרבים וכל זמן שלא בנה הרוח הרביעית אינו חייב כלום לפי שלא הגיעה לו תועלת שהרי קרקעו פתוח כמו שהיה והלכה כר' יוסי: 
+
+
+Mishnah 4
+
+<b>כותל חצר שנפל מחייבין אותו לבנותו כו':</b><br>כשהכותל משותף בין שניהם כאחת יש לכוף לכל אחד מהם לבנות כשיתבענו חבירו ואם בנאו אחד מהם וטען השני שנתן חלקו נאמן עד שיביא ראיה האחר שלא נתן כלום והטעם לפי שהואיל ששניהם חייבין לבנות וזה ידוע לכל העולם יש לומר שנתן חלקו ואם רצה אחד מהם להוסיף על ד' אמות ברום הכותל הרשות בידו אבל לא יוכל לכוף לחבירו שיבנה עמו. ואם חזר חבירו ובנה כותל אחר והגביהו יותר מד"א סמוך לכותל שבנה חבירו כותל אחר שסמך כגון זה <img src="data:image/jpeg;base64,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"> כופין אותו לתת חצי מה שהוציא חבירו באותו הגובה לפי שגלה דעתו שהוא רוצה במה שהגביה חבירו על הד' אמות ואע"פ שלא נהנה עדיין באותו הכותל שלא נתן התקרה אלא הואיל ודעתו כן חייב לתת חלקו ומה שטוען שנתן מה שמגלגל עליו אינו נאמן לפי שנאמר לו היאך ידעת שאתה חייב לשלם כדי שתתן לו קודם שתעמדו בדין:  
+
+Mishnah 5
+
+<b>כופין אותו לבנות בית שער ודלת לחצר כו':</b><br>רבן שמעון בן גמליאל אומר שהעיירות הסמוכות לאויבים הן שצריכות חומה או דלתים ובריח אבל העיירות שאינן סמוכות לארצות האויבים אינן צריכות לכך וחכמים אומרים שמא יעבור חיל עליהם וישללום ומה שאמר כופין ר"ל כל אחד ואחד מבני העיר יכוף לחבירו על זה והלכה כחכמים: 
+
+
+Mishnah 6
+
+<b>אין חולקין את החצר עד שיהא ארבע אמות לזה כו':</b><br>הקרקעות המשותפות בבבל וכיוצא בו אין בהן דין חלוקה עד שיהיה ארבע אמות לזה וארבע אמות לזה כלומר בחצר השותפין אחר שיניח לפני פתח כל בית ובית ארבע אמות לתשמיש למדנו מזה כי כשיהיה בחצר שני בתים זה כנגד זה אין חולקין עד שיהיה מפתח בית זה לפתח הבית השני שש עשרה אמה ודין זה הוא בחצר שהדין בה במדינות. אימתי בזמן ששניהם אין מרוצים אבל בזמן ששניהם מרוצים יחלוקו אף על פי שאין בחצר ארבע אמות לזה וארבע אמות לזה. ורבי יהודה אינו חולק על חכמים אבל הוא מדבר כפי מקומו לפי שבמקום רבי יהודה היה עושה תבואה שדה של ט' חציי קבין כשדה שהיה בו תשעה קבין במקום חכמים ובית רובע רוצה לומר מדת בית רובע הוא רביע מדת בית קב וכבר בארנו בפרק שני מכלאים שמשיחת בית רובע מאה אמה וחמש אמות וכמו כן משיחת בית תשעה קבין שלשת אלפים ושבע מאות וחמשים אמה ותשעת חציי קבין משיחת אלף ושבע מאות וחמשים אמה ופסק ההלכה שאין חולקין הקרקעות המשותפות אלא אם יהיה בכל אחד מהם כדי עבודת העובד יום אחד כלומר בחרישה או זריעה וכיוצא בהן. וטרקלין ומורן מין ממיני ארמונים וכדי לזה וכדי לזה הוא שיקרא שם כל אותו דבר על כל חלק וחלק מחלקיו כגון שיהו הטרקלין כל כך גדול שיגיע לכל אחד מן השותפין בחלקו מקום שיקרא טרקלין וכן השאר ואם לא יתכן החלוקה באותו קרקע בין לשינוי חלקיו או שתתבטל צורתו כשהוא נחלק לקטנותו כמו שביארנו אין אחד מהם יכול לכוף את חבירו לחלוק אבל כופין אותו על דרך אחר שיאמר לו קנה חלקי ממני או מכור לי חלקך בכמה שהוא שוה וזה ענין גוד או אגוד ופירושו קנה לך חלקי או אני אקנה חלקך. וכתבי הקדש אע"פ ששניהם רוצים לא יחלוקו כשהם בכרך אחד אבל כשהם כרכים הרבה מחוברים ביחד ורצו לחלוק שיקח אחד מהם ספר זה וחבירו ספר אחר אינם נמנעים: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>לא יחפור אדם בור סמוך לבורו של חבירו כו':</b><br>נברכת של כובסין הבריכה ששורין בה הכובסין הבגדים עם הדברים המלבנים אותם: ומה שאמר מכותלו רוצה לומר מכותל בורו של חבירו וכותל הבור אין פחות משלשה טפחים הנה נתבאר לך שצריך להיות מחלל בורו של זה לחלל בורו של חבירו ששה טפחים ושיסלק כל אחד משניהם מן המיצר המפסיק ביניהם שלשה טפחים ואז יחפור בורו וזה על העיקר שיש לנו אין סומכין בצד המיצר וזה כי אסור לו לאדם שיסמוך א' מאלו הנזקים הנזכרים בסוף מצרו בשוה אא"כ ירחיק השיעור הנזכר ואע"פ שאין סמוך לו כותל לחבירו לפי שאפשר שלאחר זמן שיבנה חבירו כותל בסוף מצרו ויהיה סמוך לאלו הנזקים ואם שדה חבירו אינה עשויה לבורות מותר לו שיחפור בורו בצד המיצר מבלי הרחקה. ומה שאמר נברכת ואמת המים הוצרכו שניהם כדי שלא נאמר באמת המים בלבד צריך להרחיק שלשה טפחים לפי שהמים נגרים לשם תמיד אבל נברכת כובסין לא ואם אמר נברכת כובסין ולא אמר אמת המים היינו אומרין בנברכת בלבד צריך הרחקה לפי שהמים מכונסים ושקטים ונבלעים בכותלים אבל אמת המים שהמים נגרים אין צריך הרחקה שלשה טפחים קמ"ל שהדין בשניהם שוה. וגפת הוא פסולת הזיתים אחר שמוציאין השמן ודברים אלו מרפין את הכותל כשנוגעין בו ולפיכך צריך לסוד בסיד ומה שאמר מחרישה ואפילו חרש לאילנות אבל לזרעים זה מבואר הוא לפי שכבר אמר מרחיקין זרעים. ומה שאמר גם כן מרחיקין זרעים ואפילו היו שותים מן המטר אבל אם משקין אותם מאמת המים זה מבואר לפי שכבר קדם לנו שמרחיקין אמת המים. ומה שאמר מי רגלים ואפי' של איש אחד לפי שאסור לאדם שישתין מים בצד כותלו של חבירו עד שירחיק שלשה טפחים אם הכותל מלבנים שרופים אבל כותל אבנים מרחיק ממנו טפח בלבד ואם הוא אבן חזקה אין מרחיק ממנו לפי שלא יזיק לו השריה ומרחיקין הריחים מן הכותל לפי שהקול מזיק הבנין. ושכב הוא האבן התחתונה והיא רחבה מן האבן העליונה וכמו כן התנור כל מה שהוא עולה הוא צר: 
+
+
+Mishnah 2
+
+<b>לא יעמיד אדם תנור בתוך הבית אא"כ יש כו':</b><br>כבר בארנו שהכירה בנין עשוי לבשל ששופתין בו שתי קדירות. ואין הלכה כרבי שמעון: 
+
+
+Mishnah 3
+
+<b>לא יפתח אדם חנות של נחתומין ושל צבעין כו':</b><br><b>חנות שבחצר יכול למחות בידו ולומר לו כו':</b><br>ר"ל כי כשיהיה אוצר יין לחבירו יכול לעשות תחתיו חנות של נחתומין ושל צבעין אבל לא רפת בקר לפי שהוא מבאיש ריח היין וזה היה בימי זה התנא ובמדינתו שלא היה החום מזיק ליין שלהן וכל מקום שיזיק החום הדין הוא כדין אוצר יין. וטעם למחות כלומר שימנעו מזה ולמה אינו מוחה עליו בהכנס התינוקות ואע"פ שהם נכנסים ויוצאים. להרבות התורה בישראל ולפיכך אין הדין הזה נוהג אלא במלמד התינוקות תורה אבל אם היה מלמד חשבון או תשבורת יש לו רשות למנעו ולומר לו איני יכול לישן לא מקול הנכנסין ולא מקול היוצאין: 
+
+
+Mishnah 4
+
+<b>מי שהיה כותלו סמוך לכותל חבירו לא כו':</b><br>פירוש משנה זו היא קשה כמו שאומר לך וזה כשהיה לראובן כותל ובנה שמעון כותל אחר סמוך לו כמו צורה זו <img src="data:image/png;base64,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"> ואח"כ רצה שמעון לבנות כותל אחר סמוך לכותל של עצמו שיהיה כנגד כותל ראובן יכול ראובן למנעו מזה אא"כ הרחיק מנכחו ארבע אמות כגון זה <img 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"> וזהו כשיהיה בכותל ראובן ד"א או יותר כמו שבארנו בשתי הצורות אבל אם יהיה קצת הכותל שסמך לו שמעון פחות מד' אמות מותר לו לבנות נכחו מבלי הרחקה לפי שסוף הטעם שהוא מונעו כשמבטל ממנו דושא דיותר מארבע אמות אבל כשמבטל ממנו דושא דפחות מארבע אמות לא ימנענו מזה ודושא הוא דריסת הרגל וכן אמרו דשו בה רבים וענין זה שדריסת בני אדם בין שני הכתלים מעבה גוף הקרקע ומקשה אותו ויועיל לכותל וזה שאמרו דושא דהתם מעלי הבלא ואלו הדינים בכותל גינה או כותל חצר בעיר חדשה אבל כותל חצר שבעיר ישנה סומך בלי הרחקה לפי שכבר נתקשה ונתחזק הקרקע. ודיני החלונות על דרך זה שאומר והוא שיהיה בכותל חבירו חלון חייב להרחיק ממנו היזק הראיה שעיקר הוא אצלינו היזק ראיה שמיה היזק לפיכך יש לו להרחיק בינו ובין החלון ד' אמות כדי שלא יאפיל עליו וימנע האור ואם היה החלון למטה בכותל יאמר לאותו שבנה כנגדו הגבה כותלך ארבע אמות כדי שכשתעמוד לא תביט בחלון וכמו כן כשיהיה החלון למעלה בכותל יאמר למי שבנה הכותל כנגד כותלו הגבה כותלך ארבע אמות שמא תעלה על ראש הכותל ותשקיף בביתי וזהו טעם מלמעלן ומלמטן ומכנגדן ארבע אמות וכשיבנה בצד החלון כותל מצד אחד ירחיק אותו מן החלון ארבע אמות כדי שאם ישב עליו לא ישקיף עליו מן החלון או ישפע כותלו כלומר שיהיה ראש הכותל משופע ודק שלא יוכל לישב עליו ולהציץ ואם בנה שני כתלים משני צדי החלון ישים ביניהם ארבע אמות והחלון יהיה באמצע כגון זאת הצורה<img 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 
+
+Mishnah 5
+
+<b>מרחיקין את הסולם מן השובך ארבע אמות כו':</b><br><b>מרחיקין את השובך מן העיר חמשים אמה כו':</b><br>שובך מגדל היונים. ושגר היונה הם צבור היורם שמפריחין ביחד כמו שגר אלפיך שפירושו עדרי הצאן. ואמרו ואם לקחו אפילו בית רובע וזהו שיעור עשר אמות וחומש אמה בקרוב [על עשר אמות וחומש אמה] אינו חייב להרחיק אבל ישאר כמו שהוא וזהו שאמר הרי הוא בחזקתו וכבר ידעת שהכור שלשים סאה ורבי יהודה אומר בית כור לכל רוח [צ"ל והוא שעור רע"ג אמה ושש שביעיות על רע"ג אמה ושש שביעיות בקירוב וכן הגיה התוי"ט] בקירוב ואין הלכה כרבי יהודה ומזחילה צנור גדול שיורדין בה מימי גשמים: 
+
+
+Mishnah 6
+
+<b>ניפול הנמצא בתוך חמשים אמה הרי הוא של בעל כו':</b><br>ניפול אפרוח היונים כשיפול ושאר הדברים מובן: 
+
+
+Mishnah 7
+
+<b>מרחיקין את האילן מן העיר עשרים וחמש אמה כו':</b><br>הטעם להרחיק אלה מן העיר כדי שיהיה מראה העיר יפה וזהו שאמרו משום נויי העיר והלכה כאבא שאול. ומה שאמר אם אילן קודם קוצץ ונותן דמים כלומר יקוץ אותו מי שקוצץ מבני המדינה ויתן לבעל האילן הדמים. ואמרו ספק זה וכו' לפי שאילן זה יקוץ על כל אחד משני הפנים בין קדם האילן בין קדמה העיר וכשיקוץ יאמרו לו הבא ראיה שהוא קדם וטול דמים ולפיכך אמרנו קוצץ ואינו נותן דמים: 
+
+
+Mishnah 8
+
+<b>מרחיקין את גורן קבוע מן העיר חמשים אמה כו':</b><br>הסבה להרחיק הגורן מן העיר כדי שלא יגיע הקש והמוץ אל העיר ומה שאמר כדי שלא יזיק הוא טעם ההרחקה מנטיעותיו ומנירו הרחקה הידועה שהוא חמשים אמה כדי שלא יזיק לפי שמפסיד עליו הנטיעות וכמו כן מפסיד עליו החרישה ויעשה הניר זבל: 
+
+
+Mishnah 9
+
+<b>מרחיקין את הנבילות ואת הקברות כו':</b><br>בורסקי בית העבדנין ומה שייחד רוח מזרחי יש בו שני טעמים לפי דעתי האחד כי הרוח המזרחית נושבת על המיעוט באלה הארצות רוצה לומר במערבי של הישוב שהם ארץ ישראל ומה שאחריהם לצד מערב וכמו כן בבבל והקרוב אליה מרוח המזרח כמהלך חדש או קרוב לזה. והשני כי רוח מזרחית יתכן שתתקן ביאוש ריח הבורסקי ולא יגיע מזה נזק לבני אדם ורבי עקיבא לא היה חושש משאר הרוחות אלא רוח מערבית לפי שהוא הרוח שאנו מתפללין לעומתו לפי שההיכל במערב והוא ענין מה שאמר רבי עקיבא שכינה במערב ולפיכך אסור לעשות בורסקי במערב ואפילו בתכלית מה שאפשר מן ההרחקה ואין הלכה כרבי עקיבא: 
+
+
+Mishnah 10
+
+<b>מרחיקין את המשרה מן הירק ואת הכרישין כו':</b><br>מה שאמר רבי יוסי מתיר בחרדל אין דעתו שיודה לחכמים שמרחיקין משרה וכרישין אבל רבי יוסי סבר שעל הניזק להרחיק את עצמו ולא ירחיק לא בעל המשרה ולא בעל הכרישין ולא בעל החרדל אלא מי שיגיע לו הנזק לדעת רבי יוסי עליו לעשות מחיצה בינו ובין המזיק אם הוא יכול ובזה הלכה כרבי יוסי ואם הנזק מגיע מן המזיק לניזק בלא אמצעי שר' יוסי מודה שהמזיק בכגון זה חייב להרחיק היזיקו וחכמים אומרים על המזיק לסלק את עצמו ולפיכך אומרים מרחיקין את המשרה וכו' ואמר להם רבי יוסי אמנם חרדל ודבורים כל אחד משניהם מזיק לחבירו כי כמו שמזיק החרדל דבורים ומפסיד דבשו ועושה אותו חריף וחד כמו כן מפסידין הדבורים החרדל ואוכלין אותו ואפילו לדבריכם אין מרחיקין החרדל מן הדבורים ומשרה הוא מקום ששורין בו הפשתים ומפסיד הירקות בהפסד מימיה וכרישין הוא החציר בלשון המשנה ובלשון הגמרא כרתי וכן הוא בלשון ערבי והוא גורע מחום הבצלים כשהוא קרוב מהם: 
+
+
+Mishnah 11
+
+<b>מרחיקין את האילן מן הבור כ"ה אמה כו':</b><br>אומר חרוב ושקמה מתפשטין יונקותיהם בקרקע הרבה וחרוב ידוע נקרא בלשון ערב כרוב ושקמה הוא עצי תאנה מדברית נקרא בערבי גמיז ומה שאמר בין מלמעלה בין מן הצד רצה לומר בין שהבור למעלה והאילן למטה בין האילן למעלה מן הבור לפי ששרשיו מגיעין לקרקע הבור ומרפה עפרו ומה שאמר לא יקוץ לפי שספק ממון חומרא לתובע וקולא לנתבע והלכה כר' יוסי: 
+
+
+Mishnah 12
+
+<b>לא יטע אדם אילן סמוך לשדה חבירו כו':</b><br>אומר כי כשהיה בשדה חבירו אילן לא יטע אילן סמוך לו אא"כ הרחיק ד' אמות וכן אם היה בשדה חבירו גפנים לא יטע גפנים סמוך לו אלא א"כ הרחיק ארבע אמות וזה בארץ ישראל אבל בשאר ארצות אין מרחיקין הגפנים מן הגפנים אלא שתי אמות לפי שבארצות השמנים יפשטו שרשיהם בקרקע ואם היה שדה חבירו גפנים ובא לסמוך לו שדה האילן מרחיק ד' אמות בכל מקום ומה שאמר מעמיק שלשה הוא בעל השדה שיצאו שרשין לתוך שדהו יעמיק שלשה ויקוץ מה שימצא ואינו חושש וכשירצה בעל השדה לחפור בשדהו בור ושיח ומערה יקוץ כל מה שימצא משרשי אילני חבירו והעצים שלו ובלבד שיהיה הבור שחפר רחוק משדה חבירו שש עשרה אמה ואם היה בינו ובין אילן חבירו פחות מזה העצים לבעל האילן: 
+
+
+Mishnah 13
+
+<b>אילן שהוא נוטה לשדה חבירו קוצץ כו':</b><br>מרדע הוא עץ המלמד שיש בשתי קצותיו שיני ברזל ומנהיגים בו הבקר בעת החרישה ומחרישה הוא שיש בקצתו שיני הברזל וכאילו אמר גובה המרדע כשהוא עומד על המחרישה בראשי הברזל ובית השלחין היא ארץ עיפה וצמאה והיא שאין לה נהר וצל האילנות מזיק לה לפי שמונע הטל ממנה ולפיכך אמר כל האילן כנגד המשקולת וטעם כנגד המשקולת ההשואה כלומר שיקוצו הענפים כנגד המצר שבין שני השדות ואבא שאול חולק על מה שאמר בחרוב ובשקמה כנגד המשקולת למיעוט תועלתו לפי שאילן סרק הוא כל שאינו עושה פירות כמו הארז והברוש והדומה להם ואין הלכה כאבא שאול: 
+
+
+Mishnah 14
+
+<b>אילן שהוא נוטה לרה"ר קוצץ כדי שיהא גמל כו':</b><br>רבי יהודה אומר טעון פשתן בלי רוכב והוא פחות משיעור רבנן ומאמר ר' שמעון מפני הטומאה ר"ל טומאת אהל שמא יאהל על כזית מן המת וכיוצא בו מן הדברים המטמאים באהל ויטמא האדם העובר תחת אותם ענפים כמו שיתבאר במקומו במסכת אהלות והלכה כתנא קמא בלבד: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>חזקת הבתים והבורות והשיחין כו':</b><br>טעם אלה השלש שנים לפי שאדם שומר שטר המכר או של מתנה שנה הראשונה ושניה ושלישית לא יותר ועוד לא ישים לבו לשטר ואם אבד השטר לא יאבד ממונו ולפיכך כשיביא ראובן ראיה שאכל פירות זו השדה שלש שנים רצופות תתקיים בידו אותה השדה ואף ע"פ שהיתה אותה השדה ידועה לשמעון ויש עדים לשמעון שהיא ידועה לו טענת ראובן שטוען שלקחה ממנו נאמן בזה ולא נאמר לראובן הבא שטרך על כל פנים לפי שאבדו ואנחנו נאמר לשמעון אם לא מכרת לו כמו שאתה טוען למה הנחתו לאכול פירותיה ואם אמר לא ידעתי לפי שהייתי בדרך רחוקה נאמר לו תוך זמן שלש שנים אי אפשר שלא הגיע לך הדבר שפלוני משתמש בשדך ובעת שהגיע לך הדבר היה לך למחות בכל מקום שתהיה לפי שעיקרנו מחאה שלא בפניו הויא מחאה ואי אפשר שלא הגיע לו הדבר לפי שחברך חברא אית ליה וחברא דחברך חברא אית ליה: וענין המחאה שיאמר לשנים דעו כי אני לא מכרתי קרקע פלוני לפלוני ולא נתתיו לו במתנה אבל הוא אוכל פירותיו כמו שאמרו לי בתורת גזלנות וכיון שלא עשה כן נתקיימה החזקה וזה כשלא יהיה חירום שאין השיירות מצויות מחמת מלחמות וכיוצא בהן אבל אם הדרכים נפסקים יש לו לטעון לא הגיע לי דבר: ומה שאמר שהעבדים יש בם חזקה הלכה היא ואף על פי שאמרו הגודרות אין להם חזקה הוא קורא הגודרות כל דבר שהוא. מתנועע מעצמו והם כל בעלי חיים כשיהיה זה העבד ידוע שהוא לאיש פלוני או זה השור ואחר כך אנו רואים אותו בבית איש אחר לא תהיה לשני חזקה לפי שנאמר הוא הלך ובא לזה מחמת עצמו אבל אמרו אין להם חזקה לאלתר אבל יש להם חזקה לאחר שלש שנים: שמנה עשר חדש רצופות וכמו כן ארבעה עשר חדש לדעת ר"ע והטעם לכל אחד מהם בזה כדי שיאכל שלש תבואות רבי ישמעאל אומר פירות הקטניות ואינן באין בפחות משלשה חדשים ורבי עקיבא אומר אפילו פירות הירקות והם באים לשלשים יום ואמרו אבל בשדה האילן רצה לומר שישער עם זרע האילן כי כשאסף כל תבואתו כאילו אכל פירות כל הקרקע מחטים וכן כשמסק את זיתיו מאותה השדה עצמה כאילו אכל פירות כל הקרקע מפירות הזיתים וכן כשכנס את קייצו. כאילו אכל אותה כולה וכן מפירות תאנים וענבים ונתקיימה לו חזקה בזו הקרקע שאכל ממנה שלשה פירות ואע"פ שאכלן בשנה אחת ואין הלכה כרבי ישמעאל ולא כרבי עקיבא אלא כמו שאמר שלש שנים: 
+
+
+Mishnah 2
+
+<b>שלש ארצות לחזקה יהודה ועבר הירדן והגליל כו':</b><br>מה שהתנה עד שיהא עמו הוא בשעת חירום לפי שהיו הדרכים משובשים בשעת חבור המשנה. ובאומרו יהודה רוצה לומר ארץ יהודה ואע"פ שלא יהיה עמו בתוך אותה מדינה כמו שביארנו מחאה שלא בפניו הוי מחאה ומחאה בפני שנים ושלא בשעת חירום אפילו הוא באספמיא וזה המחזיק בירושלים תהיה חזקה ואפילו לדעת תנא קמא ורבי יהודה סבר שאפילו בשעת חירום הויא חזקה בשלש שנים וסבר גם כן שאם היה עמו במדינה תהיה לו חזקה מיד ואינו צריך שלש שנים ולא זמן מועט מזה אלא הואיל והוא לפניו לאלתר הויא חזקה ואין הלכה כרבי יהודה בשום דבר מזה: 
+
+
+Mishnah 3
+
+<b>האומנין והשותפין והאריסין כו':</b><br>הבא משום ירושה הוא שירש אותה קרקע וכשיתברר שאכלו אביו שלש שנים או שאכלו הוא שלש שנים או שאכל אביו מקצת השלש והבן אכל תשלום השלש נתקיימה החזקה לבן: אומנין בעלי האומניות אריסין שעובדין השדה למחצה לשליש לרביע. אפוטרופסין הם הממונים על עסקי היתומים במצות האב. ודע שמה שאמר אומנין אין להן חזקה אינו רוצה לומר בקרקעות בלבד אלא גם במטלטלין כמו כן ובזה יש דינין חלוקין כמו שאומר וזה כי האומן כשיהיה בידו כלי ויאמר לו אחד העם זה הכלי שאתה עושה בו או שאתה מתקן אותו שלי הוא ואני נתתיו לך לתקנו והביא עדים והעידו לו שזה הכלי הוא ידוע לו ואם אמר לו האומן אמת שהיה שלך אבל לקחתיו ממך אינו נאמן בין שמסר לו הכלי בעדים או שלא בעדים ואם תבע אדם לאומן ואמר לו דבר פלוני שהוא אצלך הוא שלי ואני נתתיו לך שתעשה לי בו מעשה כך וכך והשיב לו האומן לקחתי' ממך האומן נאמן בין שנתנו לו בעדים או שלא בעדים אחר שאין הכלי מצוי לפי שאם נתנו לו בעדים יכול הוא לטעון החזרתיו לך ואם נתנו לו שלא בעדים היה יכול לומר לו לא היו דברים מעולם ומעקרינו מגו כמו שבארנו פעמים רבות וכגון זה נקבל טענת מגו מן האומן וכן אם ראה אדם כלי מכליו אצל האומן ואמר לו הנה נתתיו לך לתקן וכפר האומן ואמר לא נתת לי כלום האומן נאמן אבל אם אמר לקוח הוא בידי כלומר שיאמר לו אתה מכרתו לי אינו נאמן כיון שהוא מצוי לפנינו ויש שם עדים מעידין שהוא ידוע לו ובכיוצא בזה אמרנו אומנין אין להם חזקה ולא נקבל מהם טענת מגו דיכול למימר לא היו דברים מעולם אבל יפול מהם בכאן דין מגו ואם הביא בעל הבית עדים שזה הכלי שלו הוא נוציאהו מיד האומן ואע"פ שיטעון לא נתת לי כלום אלו הן הדינין הנאותין למה שנתבררו מן הגמרא בזה הענין: וכיון שאלו הדברים כן אם נפלה הכפירה בשכירות בין האומן ובין בעל הבית שהאומן אומר כך פסקתי עמך ובעל הבית אומר לא פסקתי אלא בפחות אם היה הכלי מצוי לפנינו אין האומן נאמן כמו שזכרנו ויהיה בעל הבית נאמן ואם הכלי אינו מצוי בפנינו האומן נאמן ואפילו מסר לו בעדים כי מגו דיכול לומר החזרתיו לך נאמן הוא לומר לא החזרתיו לך וכך וכך פסקת לי וכל מה שאמרנו בזה נאמן ר"ל אחר שישבע בנקיטת חפץ לפי שאנו משביעין אותו על עיקר מגו בתקנת חכמים עם שבועת השכיר שהוא נשבע ונוטל ר"ל האומן ומה שאמר אריסין ובלבד שיהא אריס אבותיו שהבן מניח לו כל הנכסים ברשותו לפי שהוא כמו אפוטרופוס עליו ולפיכך אין לו חזקה אבל אם היה זה האריס בקרקע לאיש בעצמו ואכלה כולה שלש שנים נתקיימה בידו החזקה: ואין לאיש חזקה בנכסי אשתו בנכסי מלוג אבל בנכסי צאן ברזל כבר הם כתובים עליו ואפילו כתב לה בעודה ארוסה שלא יאכל לה פירות שנתקיים זה התנאי ואין לו פירות כמו שבארנו בט' מכתובות עם כל זה אין לו חזקה כשטען והביא ראיה שאכלה שלש שנים לפי שהאשה תוותר לבעלה מנכסיה ואפילו דברים שאין לו בהם זכות אבל אם הביא ראיה בשטר או בעדים שהיא מכרה לו שום דבר מנכסי מלוג אותה מכירה קיימת ואין האשה יכולה לומר נחת רוח עשיתי לבעלי. וכן כשקבלה אחריות עם בעלה בנכסי מלוג כמו שיכולה לומר זה בנכסי בעלה עצמם ובנכסי צאן ברזל רצה לומר נכסי בעלה כגון שדה שכתב לה בכתובתה או שייחד לה בכתובתה לפי שאין לו בנכסי מלוג כלום כדי שתאמר מחמת שציער לי עשיתי זה. ואין לאשה חזקה בנכסי בעלה בכל נכסיו ואפילו ייחד לה מקום שתקח ממנו מזונות והיא אכלה ממקום אחר שלש שנים לא עלתה לה חזקה לפי שהאיש גם הוא מוותר לאשתו ואפילו במה שאין לה בו זכות אבל כשתוציא ראיה בשטר או בעדים שהוא מכר לה אם הכספים שלקחה בהם היו טמונים אצלה המכר בטל לפי שיאמר כדי שאראה הממון שהיה טמון אצלה מכרתי לה כדי שאקחנו לא שיהיה שלה. ואם היו הנכסים ידועים נתקיים המכר והבעל אוכל פירות. ואם נתן הבעל לאשתו שום דבר במתנה אין לו פירות באותה מתנה וכל אלו שאמרנו שאין להם זה על זה חזקה הוא בגוף הקרקע עצמו כדי שיקנה אותו באותה חזקה אבל שאר הדברים שיש להם חזקה כשמתרצים זה לזה כגון לטעון בכותלים ולפתוח מזחילות ואמות המים ופתיחת חלונות יש להם חזקה בדברים האלה האיש בנכסי אשתו ולאשה בנכסי בעלה וכן שאר הנזכרים. ואמרו במה דברים אמורים וכו' רצה לומר שזה שאמרנו שאין להם חזקה הוא כשטען שלקח או שנתן לו במתנה ואבד השטר והוא מביא ראיה בחזקה ובעל הקרקע מכחיש טענתו בזה אמרנו שאין שומעין לו אבל אם נתן הבעל לאשתו או האשה לבעלה מתנה וקנה אותה בחזקה יש לו חזקה כמו שקבענו עיקר בריש קדושין כי כשיעשה שום דבר בגוף הקרקע קנה אותה. ונעל הוא שיסתום שום מקום בקרקע. וגדר שיבנה. ופרץ שיהרוס. ומעיקרנו שהגר שאין לו יורשין כל הקודם זכה בנכסיו וכשהחזיק באחד מאלו הפנים וכיוצא בהן קנה. וכן האחין שחלקו נתקיימה חלוקתם ואינם יכולים לחזור כיון שהחזיק אחד מהן בחלקו: 
+
+
+Mishnah 4
+
+<b>היו שנים מעידין אותו שאכלה ג' שנים כו':</b><br>משלשין כלומר יחלקו ביניהם ישלם כל אחד שתות הממון וכיצד אחד מצטרף עמהם כגון שיעיד משה עם ראובן שאכלה שנה ראשונה ואחר כן יעיד אותו משה עצמו עם שמעון שאכלה שנה שניה אחר כן יעיד אותו משה עם לוי שאכלה שנה שלישית עדות זו קיימת ועלתה חזקה בצרוף אלו השלש עדיות: 
+
+
+Mishnah 5
+
+<b>אלו דברים שיש להם חזקה ואלו דברים כו':</b><br>מה שמדבר בכאן הוא בחצר השותפין שמקפידין על עשיית המחיצה אבל חצר חבירו אפילו עשה המחיצה לא עלתה לו חזקה באותו מקום עד לאחר ג' שנים: 
+
+
+Mishnah 6
+
+<b>המרזב אין לו חזקה ויש למקומו חזקה כו':</b><br><b>הזיז עד טפח יש לו חזקה כו':</b><br>פירוש מרזב צנור קטן. ופירוש אין לו חזקה ויש למקומו חזקה רצה לומר כי כשיהיה לראובן מרזב ששופכין מימיו לבית שמעון אין ראובן יכול לומר לשמעון לא יסור זה המרזב מזה המקום כיון שהוחזק שם אבל יש לשמעון להסיר אותו ממקומו ולהחזירו במקום אחר לפי שיכול לומר לו אין לך עלי אלא שירדו מימי גגך בחצרי ואין לך היזק שירדו מצד זה או מצד זהו: ומזחילה צנור מעץ גדולה ורחבה עומדת על הכותל ומימי הגג יורדין שם כדי שלא יתקלקל הכותל. ואמרו בחלון ובסולם יש לו חזקה ואין לו. הוא כי כשפתח אותו חלון או העמיד אותו סולם כשאמרנו אין לו חזקה אינו יכול לטעון כבר חזקתי ולא תפס פעולתי אבל יש רשות לחבירו לבנות סמוך אותו חלון כשהוא חלון מצרי ולהסיר אותו סולם מצרי וכשאמרנו יש לו חזקה לא יבנה חברו סמוך לאותו כותל עד שירחיק כמו שקדם. ומלבן הוא בנין עשוי מבחוץ כעין משקוף מלמטה ומלמעלה. וזיז הוא הבנין היוצא מן הכותל מקורות ואם יש בו טפח יש לו חזקה ויכול בעל הזיז למנוע לבעל החצר הסמוך לו לבנות סמוך לאותו הזיז שלא יסיר אותו ויכנסהו בבנין. ואם הוא פחות מטפח אין לו חזקה ובעל הזיז אינו יכול למנוע לבעל החצר מלבנות אבל בעל החצר יכול למנוע לבעל הזיז מלהשתמש עליו כדי שלא יביט בו בעת שמשתמש לשם וכבר בארנו כי מעקרי דיננו היזק ראיה שמיה היזק ומעיקרנו גם כן יש חזקה לנזקין זולתי העשן והאבק וכיוצא בהן והריח הנבאש. ובכלל הנזקין שיש להם חזקה היזק ראיה. ואין צריך בחזקה לנזקין שלש שנים והוא מה שאמרנו אין דין חזקה בנזקין וגם כן לא הויא חזקה בהם לאלתר אלא כשיעמוד אותו הנזק כדי שיוכל לומר לאותו שהוזק כבר נתפייסת כיון שלא מחית עליו ולפיכך כשיפתח אדם חלון שאין ראשו של אדם יכול ליכנס ממנו למעלה מד' אמות אין לו חזקה לפי שיאמר לו השכן אצלו לא נתרצתי לך אלא לפי שלא היה לי בו היזק כיון שלא תציץ עלי ולפיכך אם ירצה לבנות כנגד אותו חלון ולסתוה  אותו הרשות בידו ולא יוכל בעל החלון למנעו לפי שלא עלתה לו חזקה ויש לשמעון רשות למנעו מלפתוח זה החלון מתחלה אפילו למעלה מארבע אמות לפי שיאמר לו תעלה על כסא ותביט עלי ואם הניחו ופתח אין לו חזקה ויש לו רשות לבנות כנגדו. אבל אם היה החלון למטה מארבע אמות או שהיה חלון צורית והוא שראשו של אדם נכנס ממנה ואפילו היה למעלה מארבע אמות או שפתח חלון ליכנס בו האור ואפילו הוא קטן מאד ולמעלה מארבע אמות כל השלשה חלונות יש להן חזקה וכיון שנתפייס שמעון לראובן לא יוכל שמעון לבנות בסמוך לאותו חלון עד שירחיק ארבע אמות כמו שנתבאר בפרק שלפני זה:  
+
+Mishnah 7
+
+<b>לא יפתח אדם חלונותיו לחצר השותפין כו':</b><br><b>לא יפתח אדם לחצר השותפין פתח כנגד פתח כו':</b><br>הטעם בכל זה שלא יציץ עליו וכשיהיו שני בתים וביניהם רשות הרבים יש לו לפתוח חלון כנגד חלון ויוסיף בפתחים לפי שיכול לומר אין אני מזיק לך בראותי יותר מראיית כל באי עולם העוברים ברשות הרבים: 
+
+
+Mishnah 8
+
+<b>אין עושין חלל תחת רשות הרבים כו':</b><br>חכמים אומרים לפי שברוב הימים מרקיבין הקורות והבנין שהוא מתחת הארץ ויפחות המקום מחמת ההולכים עליו וגזוזטראות הם קורות גדולות שיוצאין מן הכותל שיכולין לקבל תקרה ומעזיבה ומעיקרנו טוענין ליורש וטוענין ללוקח ולפיכך כשיקחם הרי היא בחזקתה לפי שאנו נטעון בשבילו נאמר אפשר שאותו הראשון שבנאו בתוך שלו הוציא כמו שהוא ראוי ונעמיד אותה כמות שהיה: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>המוכר את הבית לא מכר את היציע כו':</b><br>יציע הוא חלל בין שני כותלין כגון צורה זו <img 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">ומלת ממנו הוא חוזר אל הבית ואין הלכה כרבי יהודה:  
+
+Mishnah 2
+
+<b>לא את הבור ולא את הדות אף על פי שכתב לו כו':</b><br>בור הוא חפירה בקרקע. והדות בנוי על הקרקע לפי שלא יועיל עומקא ורומא אלא להקנות מה שהוא נראה על הארץ או מה שעל הגג ואין מקנה לו בור ודות כשיאמר עומקא ורומא עד שיכתוב לו קני מארעית תהומא עד רום רקיעא. ואמרו מכרן לאחר אין ר"ל שמכר הבור והדות אחר שמכר הבית סתם כי היאך יתכן שהוא עצמו אין לו דרך ומי שלקח ממנו יש לו דרך שדי לו ללוקח שיהיה כמוכר אבל רצה לומר מכרן לאחר שמכר הבור והדות לפני מכירת הבית או מכר הבית לאיש אחד והבור והדות לאיש אחר בשעה אחת. וטעם מחלוקת רבי עקיבא ורבנן שר' עקיבא סבר מוכר בעין יפה הוא מוכר ולא שייר לעצמו כלום ולפיכך צריך ליקח לו דרך ורבנן סברי כי המוכר בעין רעה הוא מוכר והוא משייר לעצמו ולפיכך א"צ ליקח לו דרך כרבי שמעון וכבר קדם לנו שהלכה כרבי עקיבא: 
+
+
+Mishnah 3
+
+<b>המוכר את הבית מכר את הדלת כו':</b><br>מכתשת הוא כלי שכותשין ושוחקין בו הדברים הגסים כגון מכתשת אבן וזולתה. ואצטרובל הוא עץ כעין רחים מעמידים עליו הרחים לטחון וקלת עגול מעץ שעושין סביב לרחים כדי שלא יתפזר כלום מן הדבר הנטחן: 
+
+
+Mishnah 4
+
+<b>המוכר את החצר מכר בתים בורות שיחין כו':</b><br>אין הלכה כר"א: 
+
+
+Mishnah 5
+
+<b>המוכר את בית הבד מכר את הים כו':</b><br>ים האבן שטוחנין בתוכו הזיתים וממל הוא האבן שטוחנין בו הזיתים למעלה. בתולות הן כלונסות של ארז שמעמידין בהם את הקורה מהבד. עבירין הם הנסרים הכבדים שמכבידין אותן על האמתחות ששמים בהם הזיתים הכתושים ועליהן נתלית האבן וכובשן. וגלגל שמגלגל האבן ומגביה אותה ומכביד על הזיתים הכתושים והשמן יוצא: 
+
+
+Mishnah 6
+
+<b>המוכר את המרחץ לא מכר את הנסרין כו':</b><br>נסרים לוחות ששמין עליהם הבגדים. וספסלים כסאות. וילאות כעין יריעות שחוגרין כעין סינר לכסות הערוה בהן במרחץ: 
+
+
+Mishnah 7
+
+<b>המוכר את העיר מכר בתים בורות שיחין כו':</b><br>בית השלחין הם הנהרות שהמים נמשכים עליהם להשקות אילני העיר. וסנטר הוא עבד ממונה לשמור העיר. ואין הלכה כרבן שמעון בן גמליאל: 
+
+
+Mishnah 8
+
+<b>המוכר את השדה מכר את האבנים כו':</b><br>אבנים שהם לצרכה לגדרים. וקנים שהם לצרכו לסמוך בהם הגפנים. ומחיצת הקנים המקום שנטועין בו הקנים בלבד ושומירה סוכת קנים וכיוצא בה שיושבים בה השומרים פירות. ובתולת שקמה הוא אילן משקמה קודם שיכרתו אותה לפי שדרכה לכורתה ואחר שכורתים אותה תחליף שנית ויגדל גוף העץ אחר שנכרתה: 
+
+
+Mishnah 9
+
+<b>אבל לא מכר לא את האבנים שאינן לצרכה כו':</b><br><b>לא את הבור ולא את הגת ולא את השובך כו':</b><br>טעם מחלוקת רבי עקיבא וחכמים כבר זכרנוהו במה שקדם. ואמרו בנותן מתנה שנתן את כולם לפי שהוא עיקר אצלנו נותן בעין יפה נותן ואפילו לחכמים שאומרים מוכר בעין רעה מוכר ויש לו דרך הוא לפי שהלוקח היה לו לבאר מה שהוא לוקח אבל מי שמקבל המתנה בושת הוא לו לומר באר מה שאתה נותן לי ונתבאר גם כן כי נכסי הגר שמת ואין לו יורשין הפקר וכל הקודם בהם זכה כלומר כשקדם והחזיק בהם. ופירוש דברי רבי שמעון המקדיש את השדה לא הקדיש את הקרקע אלא חרוב המורכב והוא שכבר הוא עושה פירות וסדן השקמה אבל אבנים של שדה שאינן לצרכה וכיוצא בהן אין מוקדשין: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>המוכר את הספינה מכר את התורן כו':</b><br><b>מכר את הקרון לא מכר את הפרדות כו':</b><br>התורן הוא עץ גבוה שתולין עליו הנס והנס בלשון גמרא וילון ובלשון הפסוק קלע וכן בערבי קלאע: עוגין הברזלים שקושרין אותם בחבלים ומשליכין אותם בים כדי להעמיד הספינה. מנהיגים אלו המשוטות ומרצופין אמתחות שנושאין בהם הסחורות בספינות יש מהן עשוין משער או מעורות ומנעורת הפשתן או מעץ. אנתיקי הסחורות עצמן שנושאין בספינה וקרון מין מן העגלות. ופרדות עצים הנפרדים ממנו שמושכות אותו ובלבד שיהיו הפרדות נבדלות ממנו בשעת המכירה ויש מפרשין הפרדות קבוץ פרדה כלומר הבהמות שמושכות את הקרון. צמד הוא העול שבצוארי השורים המחבר אותם. וזה שאמרנו אין הדמים ראיה לענין קיום המכר אבל להיות בו דין אונאה או בטול מקח הדמים ראיה ובלבד שיהיו הדמים בקירוב אבל אם יש ביניהם הרחקה יתרה אין בהם אונאה ולא בטול מקח לפי שהריחוק הגדול אין טועים בכיוצא בו וזה עיקר גדול וזכור אותו כי יש לנו לומר ברצונו נתן לו מתנה. ואין הלכה כרבי יהודה: 
+
+
+Mishnah 2
+
+<b>המוכר את החמור לא מכר כליו כו':</b><br>אמנם הכלים העשויים לרכיבה כגון האוכף והמרדעת דברי הכל מכורין בין שהן עליו בשעת המכר בין שאינם עליו אבל כלי הטעינה יש בהם מחלוקת חכמים אומרים אינם מכורין במכירתו אפילו הם עליו בשעת מכירה והלכה כחכמים: 
+
+
+Mishnah 3
+
+<b>המוכר את החמור מכר את הסיח כו':</b><br><b>הלוקח פירות שובך מחבירו מפריח כו':</b><br>זהו כשאמר פרה מניקה אני מוכר לך חמור מניקה אני מוכר לך וידוע שחלב האתון לא יצלח לכל א"כ לאיזה תועלת אמר חמור מניקה אלא כדי שימכור הסיח עמה ואמר מכר בור מכר מימיו [הוא] דעת יחיד והוא דחוי. ואמרו מפריח בריכה ראשונה הטעם כדי שישובו לשובך ויישבו אותו. נחיל ולדות הדבורים להכניסם בכוורת אחרת ואמר נוטל שלשה נחילות זה אחר זה ואח"כ נוטל פעם אחת האפרוחים ויניח האפרוחים פעם שניה כדי שיגדלו ויתחברו עם האבות כדי ליישב הכוורת כך יעשה תמיד וזה פירוש מסרס נגזר מסריס כלומר כורת. וחלות דבש הם הבתים שעושים הדבורים מן השעוה ויצניעו בהם הדבש. ושתי גרופיות שיעור שני טפחים על הארץ: 
+
+
+Mishnah 4
+
+<b>הקונה שני אילנות בתוך שדה חבירו כו':</b><br>לא ישפה לא יכרות רוצה לומר אין ראוי ללוקח שיכרות הענף הצומח ואין הלכה שנחוש שימשוך שרשו בקרקע ויעלה אילן שלישי ויאמר לו שלשה אילנות מכרת לי ויש לי קרקע ולפיכך חייב הלוקח שישפה ומלה זו דומה לארמי תרגום ואכות אותו טחון ושפית יתיה. וגזע הוא הנראה מן האילן למעלה מן הארץ ושרשיו מה שתחת לארץ: ואמרו הגדילו ישפה לפי שיאמר לו המוכר כיון שיש לך קרקע ואיני יכול לטעון עליך בו אחר שיש לך שלשה אילנות למה תניח הענפים שמתפשטים וממלאים שאר קרקע. ומה שאמר יש לו קרקע שיעור אותו קרקע שהוא רחוק אילן מאילן וחוץ לאילנות שיעור שיעמוד אורה הפירות וסלו שמאסף בו וזהו כשיהיה רחוק אילן מאילן מד' אמות עד שש עשרה אמות אבל היה בין אילן לאילן פחות מארבע אמות או יותר משש עשרה אמה אין לו מן הקרקע סביבות כל אילן אלא מלא האורה וסלו חוצה לו: 
+
+
+Mishnah 5
+
+<b>המוכר ראש בהמה גסה לא מכר את כו':</b><br>בהמה גסה הבקר בלבד: 
+
+
+Mishnah 6
+
+<b>ארבע מדות במוכרין מכר לו חטים יפות כו':</b><br>שחמתית חטים אדומים והטעם בזה כי כשיהיו רעות ואמר לו הלוקח אני מתרצה בו ואין המוכר יכול להחזירם אבל חומץ ונמצא יין או יין ונמצא חומץ וכיוצא בהן יש לכל אחד מהם לחזור בו לפי שיש בני אדם שרוצין יין יותר מחומץ ואפשר שיהיה המוכר יצטרך לחומץ ולא יצטרך ליין: 
+
+
+Mishnah 7
+
+<b>המוכר פירות לחבירו משך ולא מדד כו':</b><br>יש אצלנו עיקר במקח וממכר ראוי שתדע אותו ואז תבין עניני הלכה זו מן העקרים ההם ואלו הן משיכה קונה בסימטא ובחצר של שניהם מסירה קונה ברשות הרבים ובחצר שאינה של שניהם והגבהה (ומשיכה אין קונין ועיקר אחר והוא שכל מה שאמרנו) קונה בכ"מ והמקום שנקנין בו המטלטלין במסירה אין מועיל בו המשיכה והמקום שמועיל בו המשיכה אין קונין בו במסירה ועיקר אחר והוא שכל מה שאמרנו כל מקום שהוא קונה במשיכה ואפילו במקום שתועיל בו המשיכה זהו בדבר שאי אפשר בו הגבהה אבל דברים שיתכן בהם הגבהה אינן נקנין אלא בהגבהה וכן כשישכור המקום שאותן הפירות בו חזר אותו מקום כשלו וקנה אות? פירות ועיקר אחר והוא שכליו של אדם כל מקום שיש לו רשות להניחו קונה ולפיכך אין קונין לו כליו לא ברשות הרבים ולא ברשות היחיד של מוכר אלא א"כ אמר לו מוכר זיל קני או אם לקח עמנו את הכלי והגביהו קודם שיקבל הפירות הלקוחים מאותו האיש בעצמו לפי שבשביל הנאה שהיתה לו במכירת הכלי אין מקפיד עליו במקומו ואלה הפירות שמדברת בהן המשנה בכאן הם ברשות הרבים ולפיכך כשמדד ולא משך לא קנה ואפילו היה אותו הדבר בכליו של לוקח לפי שאינו קונה ברשות הרבים כמו שקבענוהו עיקר וזהו כשהמוכר הוא המודד אבל אם מדד הלוקח קנה בהגבהה כמו שאמרנו אבל אם מדד המוכר ללוקח בסימטא יקנה. ואמרו משך רצה לומר משך מרשות הרבים לרשותו או לסימטא לפי שהמשיכה ברשות הרבים אינה מועלת ודע כי אפילו משך קצת החפץ והוציאו מרה"ר [לא] קנה כיון שאפשר באלה הפירות הגבהה אלא אם היו משואות גדולות כמו שאמרנו בעיקרנו ולפיכך אמרו בפשתן לא קנה עד שיטלטלנו לפי שאע"פ שהמשואות גדולות אפשר להגביהן מעט מעט ולא יתפזר ולפיכך אין נקנין במשיכה אלא בהגבהה ועיקר ג"כ אצלנו כל העומד ליבצר כבצור דמי ולכן הפשתן המחובר לקרקע כשיבש במקומו וצריך לתלשו דינו כדין המטלטלין. וכבר פירש הגמרא מה שאמר בכאן ותלש ממנה כל שהוא קנה זהו כשיאמר לו זכה לי קרקע כל שהוא וקנה כל מה שעליה ולפיכך זה שקנאו הוא כדרך שכירות לפי ששכרו לעבודת זה המקום בדבר ידוע וכשעבד כמו שפסק עמו קנה שכירותו וקנה אותו הדבר הידוע וזכור כל אלה העקרים שהבאתי בזה המקום ואל יליזו מעיניך: 
+
+
+Mishnah 8
+
+<b>המוכר יין ושמן לחבירו והוקרו או שהוזלו כו':</b><br>הוקרו שהוסיפו דמיהם הוזלו שפחתו דמיהן. וסרסור הוא איש אחד סוחר שלוקח מבעל הבית ומוכר לאיניש מעלמא וזה כשהיתה המדה של סרסור ובסימטא או ברשות הלוקח והתבונן זה בעקרים שהקדמנו. הרכינה רוצה לומר הרכין המדה ומה שיתמצה ממנו לבעל החנות לפי שנתיאשו הבעלים. ומה שאמר רבי יהודה פטור רוצה לומר מליתן שלש טפין לדוחק השעה. ואין הלכה כרבי יהודה: 
+
+
+Mishnah 9
+
+<b>השולח את בנו אצל חנוני ופונדיון בידו כו':</b><br>זה הבן הוא קטן בשנים בלא ספק וחכמים אומרים שלא שלח לו בנו אלא להודיעו כדי שישלח לו עם מי שראוי לשלוח לו ולפיכך חייב החנוני כשנתן לו השמן או כשאין לו שמן ונתן לו איסר ליקח בו מזולתו ומה שחייבו חכמים החנוני לשלם הצלוחית זהו כשיקחנה מיד הקטן למדוד בה לשאר בני אדם לפי שהוא שאלה שלא מדעת ושואל שלא מדעת חייב באחריות אותו הדבר שעבר עליו ולפיכך הוא חייב באחריות הצלוחית אבל כשיתן השמן בה כשהיא בידו ושבר אותה התינוק הוא פטור מדמי הצלוחית. ואין הלכה כרבי יהודה: 
+
+
+Mishnah 10
+
+<b>הסיטון מקנה מדותיו אחת לשלשים יום כו':</b><br>סיטון הוא המחלק הסחורות של בעלי הסחורות על בעלי החנויות. ומקנח שמסיר החלודה ומה שנדבק בכלי. וממחה שרוחץ במים: 
+
+
+Mishnah 11
+
+<b>אמר רשב"ג במה דברים אמורים כו':</b><br>חייב להכריע לו טפח במקום שנהגו אבל במקום שלא נהגו ישקול עין בעין כלומר שיעמיד קנה המאזנים בשוה. וגירומיו התוספת שהוא מוסיף במכר ושיעורו עשירית ליטרא כשמוכר עשרה ליטרין מן הלח וחצי עשירית ליטרא כשימכור עשרים ליטרין מן היבש. וגסה מדה גדולה ודקה מדה קטנה. למחוק שימדוד ויסיר מה שעל שפת המדה ולגדוש שמוסיף על מלוי המדה. ואין הלכה כרבן שמעון בן גמליאל: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>המוכר פירות לחבירו וזרען ולא צמחו כו':</b><br>אפילו זרע פשתן שאין לוקחין אותו על הרוב אלא לזריעה והכל מודים שזרעוני גינה שאינן נאכלין חייב באחריותן ליתן (להם) [לו] דמיהם בלבד. ורבן שמעון בן גמליאל אומר הדמים וכל מה שהפסיד בשביל הזרע כאילו אמר חייב באחריות ההוצאה. ואין הלכה כרבן שמעון בן גמליאל: 
+
+
+Mishnah 2
+
+<b>המוכר פירות לחבירו הרי זה מקבל עליו וכו':</b><br>טנופת מטונפות בעפר. מתליעות אכולות מתולעים. קוססות מחמיצות אם היה המרתף חביות עשר חביות ואם המרתף כדים עשר כדים זהו כשאמר לו מרתף זה של יין אני מוכר לך ולמקפה כלומר לשמשו בתבשיל אבל אם אמר לו מרתף של יין למקפה אני מוכר לך נותן לו יין שכולו יפה ואם אמר לו מרתף [זה] של יין אני מוכר לך ולא זכר מקפה נותן לו יין הנמכר בחנות שאינו בתכלית היופי ואם אמר לו מרתף יין אני מוכר לך ולא זכר מקפה ולא יחדו שלא אמר לו זה הוא ג"כ מקבל עליו עשרה קוססות למאה כמו שאמרה המשנה אבל אמר לו מרתף זה ולא זכר יין אפילו כולו חומץ הגיעו. קנקנים בשרון במישור. ופירוש פוטסיאות רוצה לומר כעורות שאינם מבושלות כל צרכם ובלבד שיהיו נאות: 
+
+
+Mishnah 3
+
+<b>המוכר יין לחבירו והחמיץ אינו חייב כו':</b><br>ובלבד שיהיו בכלים דלוקח ויבאר עליו שיש בלבו שהוא לוקח ממנו לבשל בו מעט מעט ובכן לא יהיה המוכר חייב באחריות אבל אם הוא בקנקני המוכר יאמר לו הא חמרך והא קנקנך ולא יוכל לומר לו המוכר למה הנחתו עד שנפסד לפי שכבר הודיע לו שהוא צריך לבשל מעט מעט: 
+
+
+Mishnah 4
+
+<b>המוכר מקום לחבירו לבנות לו בית חתנות כו':</b><br>רפת בקר גדרות הבקר. והיכל שלמה ארכו ארבעים ורחבו עשרים ורומו שלשים וזהו חצי האורך והרחב ואמרו בגמרא שרבן שמעון בן גמליאל אפשר שהוא מסייע סברת ת"ק שרוב הבתים צריך שיהיה חצי ארכן וחצי רחבן ואפשר שהוא חולק עליו וכאילו הוא תמה תמיהת הרחקה ואומר וכי ראויים כל הבנינים שיהיו כבנין ההיכל אינו כן רק הדבר חוזר כמנהג שנוהגין שם אבל ההיכל מדותיו מאת השם יתברך: 
+
+
+Mishnah 5
+
+<b>מי שיש לו בור לפנים מביתו של חבירו כו':</b><br>שער שמשם נכנסין זה לבורו וזה לביתו: 
+
+
+Mishnah 6
+
+<b>מי שיש לו גינה לפנים מגינתו של חבירו כו':</b><br>הטעם שלא יכנס מתוכה לשדה אחרת ואע"פ שנתנו לו מדעת שניהם דרך לפי שהוא מרבה עליהם הדרך ולא נתנו לו אלא לצורך גינתו: 
+
+
+Mishnah 7
+
+<b>מי שהיתה דרך הרבים עוברת בתוך שדהו כו':</b><br>מעמד מקום שמתקבצים שם להספד וכבר בארנו במה שקדם משיחת בית קב. וטעם שמה שלו לא הגיעו ולא יוכל להסיר הדרך ממנו לפי שיש בידינו עיקר מיצר שהחזיקו בו רבים אסור לקלקלו: 
+
+
+Mishnah 8
+
+<b>המוכר מקום לחבירו לעשות לו קבר וכן כו':</b><br>כוך הוא הקבר החופה גוף המת וזו היא צורת המערה  <img 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">  שזכר ת"ק מזו הצורה יתבאר לך תאר המערה שזכר רבי שמעון ומאמר רבן שמעון בן גמליאל הכל לפי הסלע רוצה לומר קושי הארץ ורכותה כי אם היא קשה אין המקבל חייב לחפור אלא מערה קטנה והוא שש על ארבע כמו שציירנו ואם היא רכה יחפור מערה גדולה כמו שזכר רבי שמעון והלכה כתנא קמא:  
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>האומר לחבירו בית כור עפר אני מוכר כו':</b><br>נמדדין הוא שימוד גב ההר וקרקע הנקח כשהיא פחותה מעשרה טפחים ויחשוב בכלל מדת בית כור חמשה ושבעים אלף אמה: 
+
+
+Mishnah 2
+
+<b>בית כור עפר אני מוכר לך מדה בחבל כו':</b><br>כבר ידעת כי רובע לסאה הוא חלק מארבעה ועשרים. ומדה בחבל מורה על הקפדה על מדידת אותה קרקע. ואמרו הן חסר הן יתר יורה שנתפייסו שניהם בקרוב המדה הנזכרת ביתר או חסר. אחר כן אמר שכשפסק עמו במדה בחבל והותיר איזה שיעור שיהיה או שפסק עמו בקרוב והיה התוספת יותר מרובע לסאה הלוקח חייב למוכר דמי אותו התוספת שנשארו אצלו משומת מקחן לכל הקרקע ואם רצה המוכר שיחזיר לו קרקע באותה התוספת הרשות בידו ולא יוכל הלוקח לחייבו במכירת אותה התוספת לפי שההנאה זו למוכר לפי שהוא לא תועיל לו אותה חלקה קטנה שאינו יכול לזרעה ולפיכך חייב הלוקח לקנותה שיצרף אותה לשאר הקרקע שלקח ולא יפסיד כלום ואם היה השיור הנשאר למוכר שיעור שיוכל לזרוע ויקרא שם שדה עליו אין הלוקח חייב להחזיר לו מעות אלא קרקע וזהו טעם מה שאמר שאם שייר בשדה בית תשעה קבין וכו'. ומה שאמר ולא את הרובע בלבד וכו' כבר תקן הגמרא זה הלשון ואמר שהכוונה לא את המותר בלבד הוא מחזיר אלא את כל הרבעים כולם כגון שמכר לו שדה זרע עשר סאין אם חסר או יתר וכשמדדו מצאו עשר סאין ועשרה רבעים ומותר על הרבעים יחזיר לו הלוקח אותו המותר עם העשרה רבעים כולם ולא יקח אלא מדה בחבל: 
+
+
+Mishnah 3
+
+<b>מדה בחבל אני מוכר לך הן חסר הן יתר כו':</b><br><b>בסימניו ובמצריו פחות משתות הגיעו כו':</b><br>ינכה יפחות מן הדמים שיעור מה שחסר מן המדה ואין הלכה כבן ננס אבל יקח הלוקח בכגון זה הדבר כולו הפחות שבשעורין וזהו שאמר הלך אחר הפחות שבלשונות. וכבר ידעת כי המצרים הם הגבולים וכשאמר לו בית כור אני מוכר לך והגבילו והוא מה שאמר במצריו כלומר שיגביל אותו מכל צדדיו יראו המקום ההוא המוגבל אם כן הוא בית כור או פחות שתות או יותר שתות ודין שתות כדין פחות משתות: 
+
+
+Mishnah 4
+
+<b>האומר לחבירו חצי שדה אני מוכר לך כו':</b><br>השדות ישתנו דמיהם כפי שמנן וכחשן ואמרו בכאן משמנין הוא שידעו כמה שוה כל השדה וכמה דמים ראוי לחצי השדה במדה מן הכחוש שבה והוא נותן ללוקח כגון שיהיה מדת השדה מאה אמה ויהיה בה מקום שמדתו שלשים אמה שוה ל' דינרין ימשח לו נ' אמה מן השבעים ויתן לו (נ') [כ] דינרין ואם פסק עמו (בריוח) [ברוח] ובאותה (הריוח) [הרוח] על דרך משל היו אלה השלשים אמה השמנים ימשח לו מאותן השלשים אמה תשעה ועשרים בתשעה ועשרים דינרים שהוא חצי חבל והבין זה הענין. והלוקח הוא שיקבל עליו חריץ ובן חריץ ובכן יתן לו החצי והוצרכנו לעשות שני חריצין גדול וקטן לפי שאילו היה הגדול בלבד היתה הנמיה וכיוצא בה יורדת לקרקעיתו והיתה עולה משפת החריץ ותבא אל השדה ואילו היה הקטן בלבד היתה קופצת עליו ונכנסת בשדה וכשהם שנים אינה יכולה להיכנס בקטן למיעוט רחבו ולא תקפוץ לרוחב השני חריצין ובין חריץ וחריץ רוחב טפח והשנים מבחוץ לגדר (על זו הצורה) וכל זה בחציו של לוקח כמו שביארנו: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>יש נוחלין ומנחילין ויש נוחלין ולא מנחילין כו':</b><br>כל המשנה הזאת מבוארת וירושת האב קבלנו מפי השמועה וכן ירושת הבעל לאשתו ורמז לירושת יוצאי יריכו ממה שנאמר לשארו ונאמר שאר אביך וירושת אשתו ממה שנאמר וירש אותה: 
+
+
+Mishnah 2
+
+<b>סדר נחלות כך הוא איש כי ימות ובן אין לו כו':</b><br>יש לך לזכור בסדר הנחלות שלשה עקרים. האחד כי כשימות אדם בניו קודמים לנחלתו ואם אין בנים תשוב הירושה לאב. והעיקר השני כי כל הזוכה בירושה אם הוא בחיים יירש הוא עצמו ואם מת נפלה ירושתו ליורשיו לחשוב כאילו זה הזוכה בירושה הוא אותו שנפטר והעיקר השלישי כי הזכרים קודמין לנקבות כשקורבתם אצל המת שוה. ואלה השלשה העיקרים הם יסוד הענין לידע מי יירש ומי לא יירש. והנני עושה לך משל יתבאר לך ממנו היאך ראוי על אלה העקרים לירש האחים והאחות ואחי האב ואחות האב ואבות האבות בענין שכשימות האדם על דרך משל יירש אותו אבי אבי זקנו ושים בלבך כי עמרם נפטר והיה ראוי לירש אותו משה ואהרן ואינם מצויים בחיים נבקש בניהם הזכרים ואם לא נמצאם נבקש בניהם הנקבות לא נמצא תשוב הירושה למרים להעדר הזכרים וזרעם. לא מצאנו מרים שכבר מתה נבקש אם הניחה בן זכר או זרע זכר ואם לא נמצא נחזור אחר כן לבקש אם יש לה בת או זרע הבת ואם לא נמצא חזרה הירושה לקחת שהוא אבי עמרם אם נמצא קהת יירש ואם לא נמצא נחשוב שקהת הוא הנפטר לא עמרם ונחקור על יורשיו רצוני לומר יורשי קהת ועל דרך שעשינו בזרע עמרם ואם מצאנו יצהר וחברון ועוזיאל אחי עמרם נוריש אותם נכסי עמרם לפי שהם יורשי קהת ועל זה הצד ירושת האחים. ואם נעדרו נחקור על זרע הזכרים לפני הנקבות ואם נעדר זרעם נבקש בת קהת שהיא אחות עמרם ואם נמצאת תירש ואם נעדרה יבוקש זרעה הזכרים לפני הנקבות ואם לא נמצא לה זרע ויהיה זרע קהת נעדר חזרה הירושה לאביו והוא לוי אם נמצא לוי יירש ואם נעדר אז נשים כאילו לוי הוא הנפטר ונבקש זרעו והם גרשון ומררי אם נמצאו ירשו לפי שהם בני לוי שראוים לירש והוא שזכה בנחלת קהת על דרך זה ירשו אחי האב ואם נעדרו גרשון ומררי וזרעם הזכרים והנקבות חזרה הירושה ליוכבד ואם נעדרה נבקש זרעה הזכרים לפני הנקבות ואם לא נמצא לה זרע חזרה הירושה ליעקב נחזור על יורשיו והם הבנים לא נמצא אותם ולא תולדותם חזרנו לדינה לא נמצא אותה ולא זרעה חזרה הירושה ליצחק ונחשוב כאילו יצחק הוא המת נחזור על יורשיו והוא עשו נעדר הוא וזרעו זכריהם ונקבותיהם חזרה הירושה לאברהם והזכרים קודמין לנקבות בכל זה ועל זה הדרך הולכת תמיד זהו שאמרו נחלה ממשמשת והולכת עד ראובן. הנה התבאר לך היאך יירש אברהם לעמרם ונתבאר לך שאין ירושה לאחים בחיי האב ולא לאחי אבי האב בחיי אבי האב ולא לאחי אבי אבי האב בהמצא זקנו של אבי האב ועל דרך זה תעלה תמיד ושמור העקרים האלה ולא יסורו ממך: 
+
+
+Mishnah 3
+
+<b>בנות צלפחד נטלו שלשה חלקים בנחלה כו':</b><br>כל היוצאים ממצרים היה להם חלק בארץ ואם יצא אב ובנו לכל אחד מהם היה חלק אחד בשוה. והיו צלפחד וחפר מיוצאי מצרים והיה לצלפחד חלקו והיה לו בירושת חפר שני חלקים לפי שהוא בכור וארץ ישראל מוחזקת היתה ולפיכך ירש בה חלק בכורה: 
+
+
+Mishnah 4
+
+<b>אחד הבן ואחד הבת בנחלה אלא שהבן כו':</b><br>רוצה לומר שהם שוים בירושת האב כלומר שדין ירושת הזכרים והנקבות בנכסי האם כענין ירושתם בנכסי האב והתורה הקדימה הזכרים על הנקבות ואין בין ירושת הבנים לאב או לאם הפרש אלא שהבכור נוטל פי שנים בנכסי האב: 
+
+
+Mishnah 5
+
+<b>האומר איש פלוני בני בכור לא יטול פי כו':</b><br><b>האומר איש פלוני ירשני במקום שיש בת כו':</b><br><b>הכותב את נכסיו לאחרים והניח את בניו כו':</b><br>רבי יוחנן בן ברוקה אומר כי יש לו לאדם רשות להוסיף לאחד מאחיו אם הוא מורישם וכמו כן יוסיף בירושת אחד הבנים כשמוריש את בניו אלא אם היה אחד מהבנים בכור שאינו יכול לומר על אחר משום ירושה ואם אמר כן אין שומעין לו אלא יטול חלק בכורה לפי שנאמר לא יוכל לבכר ונאמר בבנים ביום הנחילו התורה נתנה רשות לאב להנחיל מי שירצה. ואמרו בתחלה ובאמצע ובסוף. ר"ל כי כשיזכור לשון מתנה ואמר אחר כן יירשנה או אמר יירשנה ואחר כן אמר תנתן או אמר יירשנה ותנתן לו כיון שזכר מתנה אם היא צוואה בלא שטר או בגוף השטר דבריו קיימין. ואין הלכה כרבן גמליאל והלכה כרבי יוחנן בן ברוקה: 
+
+
+Mishnah 6
+
+<b>האומר זה בני נאמן זה אחי אינו נאמן כו':</b><br><b>מי שמת ונמצאת דייתיקי קשורה על יריכו כו':</b><br>נאמן לירש אותו ושלא תצטרך אשתו חליצה ולא יבום. ומה שאמר באח אינו נאמן לענין יבום וחליצה אבל לירושה יורש נכסיו. ואמרו אחר כן ונוטל עמו בחלקו הוא ענין אחר ואינו תלוי במה שלפניו וזה כי אדם שיודה שיש לו אח יירש עמו בחלקו שיירש מאביו כמו שאבאר והוא כשמת אדם והניח ד' בנים וששים דינרין והודה אחד מן האחין שיש לו אח חמישי ואמר אחינו הוא זה וחמשה בנים הניח אבינו כשמת ושאר האחים אומרים אין אנו יודעים אם הוא אחינו או אינו אחינו יקח זה שהודה שזהו אחיו שנים עשר דינרין ויתן לאותו שהודה עליו השלשה דינרים מהרובע שלו ואם נפטר האחד המסופק בו ישובו אותם הג' דינרים למי שנתנם וזהו שאמרו יחזרו נכסים למקומם ואם הרויח זה האח נכסים מלבד השלשה דינרים ונפטר יירשו אותו כל האחין הארבעה בין אותו שהודה בו בין אותן שנסתפקו בו לפי שיאמרו אתה מודה לנו שהוא אחינו וזה כשלא כפרו האחים כשאמר להם זה אחינו אלא שאמרו לא נדע ולפיכך כשימות יירשוהו אבל אם כפרו בו ואמרו אינו אחינו לא יירשנו אלא המודה בו בלבד. ודאיתיקי. מלה מורכבת פירושו דא תהא למיקם ולקנות וזה הדאיתיקי הוא צוואת החולה מתנת שכיב מרע וזולתם משאר הצוואות: 
+
+
+Mishnah 7
+
+<b>הכותב נכסיו לבניו צריך שיכתוב כו':</b><br><b>האב תולש ומאכיל לכל מי שירצה כו':</b><br><b>הניח בנים גדולים וקטנים אין הגדולים כו':</b><br>הגדולים צריכין פרנסה והוא שצרכיהם יותר מן הקטנים לפי שלובשין ומשתמשין יותר מהם והקטנים צריכים מזונות יותר מן הגדולים לפי שהם אוכלים פעמים רבות ומפזרין בעת האכילה וכשישאו הגדולים נשים אחר מות האב ישאו כמו כן הקטנים מנכסי השותפות ומה שאמר אין שומעין להם כשנשא גדול אשה בחיי האב: 
+
+
+Mishnah 8
+
+<b>הניח בנות גדולות וקטנות אין הגדולות כו':</b><br>שהבנות ניזונות על הבנים. אם הניח בנות קטנות ובנים גדולים יאכלו כולם בלא חשבון ואף על פי שהקטנים מפזרים בעיקר הנכסים ומקלקלין ואינו כן כשלא הניח אלא בנות שאז חולקות הבנות ביניהן בשוה ותאכל כל אחת מהם משלה: 
+
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>מי שמת והניח בנים ובנות בזמן כו':</b><br>שיעור הנכסים מרובים כדי שיזונו בהם אלו ואלו עד שיבגרו [הבנות] ומה שהוא פחות מזה הן מועטין ואין הלכה כאדמון: 
+
+
+Mishnah 2
+
+<b>הניח בנים ובנות וטומטום בזמן שהנכסים כו':</b><br>מעיקרנו המזכה לעובר לא קנה לפי שלא תתקיים הקנאה אלא למי שהוא אדם נמצא בפועל והעובר אינו כן ומה שהצריך בכאן שיקנה מה שנתן לו אביו בלבד אם מתנה זו היא מתנת שכיב מרע תתקיים באמירה בלבד: וזה שאמר ילדה טומטום אינו נוטל כלום דחוי הוא אבל נוטל כפחות משניהם וסלקא דעתין שהטומטום בריה בפני עצמה ואינו ממין האדם השלם ולפיכך לא יירש ואפילו היה הוא לבדו קא משמע לן שאין הדבר אלא אם אין לו יורש אלא הוא יורש את הכל: 
+
+
+Mishnah 3
+
+<b>הניח בנים גדולים וקטנים השביחו כו':</b><br>כשהוציאו מקצת הנכסים על קצתם והשביחו הנכסים השבח לאמצע אבל אם הוסיף א' מהם משלו להשביח הנכסים השבח לאותו שהשביח ואף על פי שהוא אינו ממונה עליהם ואמרו האשה שהשביחה זה הוא כשהיא יורשת בעלה עם שאר יורשיו כגון שהיא בת ראובן שנשאת לשמעון ומת ראובן ולא הניח בנים זולתי אשת שמעון ואח"כ מת שמעון דודה ואשתו הנה היא יורשת אותו עם שאר אחי שמעון. והוצרך זה הענין האחרון לפי שיעלה על הדעת הואיל שיש לה בזו שם טוב שהיא שולטת ומשבחת הנכסים שתמחול קא משמע לן: 
+
+
+Mishnah 4
+
+<b>אחין השותפין שנפל אחד מהן לאומנות כו':</b><br><b>האחין שעשו מקצתן שושבינות בחיי האב כו':</b><br>זו האומנות עבודת המלך היתה והוא שהוציא על עבדי המלך מן האמצע כדי שיבא לו ריוח מן המלך אותה התועלת לאמצע הואיל שבא התועלת ההיא בשביל מה שהוציא מן האמצע אבל אם עשה סחורה לעצמו או עשה מלאכה והרויח אותו הריוח הוא לו לבדו: וזה שאמרנו שיתרפא מנכסי עצמו לא מן האמצע הוא כשהוא סבב עליו אותו החולי בכוונה והוא שינהוג בעצמו במנהג שהוא ידוע אצל המון העם שהחולי יבא בסבתו בהכרח כגון שאכל המאכלות שהם מפורסמות ברעה והתמיד בהם או שעמד זמן רב לחום השמש או לקור כי דין זה כדין מי שפוצע בעצמו ובידו. ושושבינות הוא המתנות שנותנין קצת בני אדם לקצתם ממונם בעת הנשואין ואם נשא על דרך משל ראובן בתולה ויהיו אלה הנישואין באשתו שניה ונתן לו שמעון דינר בשעת אלו הנשואין כדי לעזרו בהוצאת חופתו ונשא שמעון אשה אחר כן חייב ראובן לתת לו מתנה כמו שנתן לו ואם לא נתן יכול שמעון לתבוע לראובן ויוציא ממנו הדינר ובלבד שיהיה שמעון נושא בתולה ותהיה האשה השניה לפי שראובן יכול לומר לו לא אעשה עמך אלא כדרך שעשית עמי ואם היה יעקב על דרך משל שנתן שושבינות בנשואי אדם אחד ואחר כך נשא יעקב אשה ובא לשם האיש ההוא ואכל ושתה ולא נתן מה שהיה ראוי לו לתת מן השושבינות ומת יעקב אותה השושבינות תחזור לאמצע בלי ספק ואם ראובן הוא ששלח השושבינות לאיש בחיי האב ולא הודיע שהוא שלח אותו משלו בלבד אלא שלח אותה מנכסי אביו סתם במקום אביו ואח"כ מת יעקב כמו שאמרנו כשתחזור השושבינות חזרה לאמצע ואולי פירש הוא או אביו כי זה הדבר הוא מתנה משל ראובן היה הדין שתחזור לראובן: 
+
+
+Mishnah 5
+
+<b>השולח סבלונות לבית חמיו שלח כו':</b><br> סבלונות משאות וגזרתן מענין נושא סבל שנושאין אותו מיד זה ליד זה ומה שאמר אפילו בדינר אין רצונו לומר למעט אלא לדקדק לפי שאם אכל פחות מדינר יגבה ופסק ההלכה שכל מה שישלח יגבה בין מרובין בין מועטין בין אכל בין שלא אכל בין מת הוא בין מתה היא יחזור הכל מלבד מה שאכלו ושתו שאינו חוזר ואם הדרא היא תחזיר אפילו המאכל והמשתה ואפילו דמי הירק תשלם וכל שכלה או אבד דינו כדין המאכל והמשתה: 
+
+
+Mishnah 6
+
+<b>שכיב מרע שכתב כל נכסיו לאחרים ושייר כו':</b><br><b>לא כתב בה שכיב מרע הוא אומר כו':</b><br>כששייר קרקע נאמר שדעתו היה שיעמוד מחליו ולפיכך שייר לעצמו מה ששייר ולפיכך לא יחזור בו ובלבד שקנו מידו על כל פנים ואם לא קנו מידו יכול לחזור ואפילו שייר לעצמו ואפילו מת שכיב מרע לא יקנה אותה מתנה משעת קיומה ככל מתנת בריא הואיל ואין שם קנין לפי שמעקרנו מתנת שכיב מרע במקצת בעיא קנין בין עמד בין לא עמד כשרוצה להקנותו אותו המקצת מחיים אבל אם אמר יהיו לפלוני כך וכך אחר מותו הרי זה קיים ודע כי אם שייר לעצמו מטלטלין כל שהוא דינו כדין מי ששייר קרקע ואם לא שייר לעצמו כלום יכול לחזור בו ממה שנתן ואפילו קנו מידו ושכיב מרע הוא החולה אבל אם הוא מצוה מחמת מיתה יש לו לחזור בכל מה שנתן כשיעמוד ואפילו נטל קנין ואפילו שייר דבר לעצמו אבל אם מת קנה כל מי שצוה לו שום דבר ואע"פ שלא קנו מידו על זה. וענין מצוה מחמת מיתה שיהיה החולה שיחשוב שימות על כל פנים מאותו חולי. וחכמים אומרים עליו הראיה הוא שיביאו ראיה אותם שיש בידם שטר מתנה בעדים שהיה שכיב מרע בעת כתיבתו וממה שצריך שתדע כי כשימות שכיב מרע ונמצא במתנתו קנין בין שהוא מתנה במקצת או בכל הנכסים אותה המתנה בטלה שיש לומר שמא לא גמר להקנותו אלא בשטר ואין שטר לאחר מיתה אלא אם יהיה כמייפה את כחו והוא שיכתוב בשטר וקנינא מיניה מוסיף על מתנתא דא או שזכה לו ע"י אחר כבר שלא יוכל לחזור ואפילו נתן כל הנכסים ואע"פ שיש שם קנין לפי שזכו על ידי אחר כבר נתקיימה בו המתנה ובא הקנין ליפות את כחו. ואין הלכה כרבי מאיר: 
+
+
+Mishnah 7
+
+<b>המחלק נכסיו על פיו רבי אלעזר אומר אחד בריא כו':</b><br><b>[רבי אליעזר אומר] בשבת דבריו קיימין מפני כו':</b><br>כבר בארנו בפרק ראשון ממסכת קדושין הפנים שיתקיים בהם קנין הקרקע וקנין המטלטלין ר"א אומר שאי אפשר לשום אדם לקנות שום דבר אלא באותם הפנים ואפילו אם יהיה המקנה לזולתו במשיכה לא בדבור בלבד. ואמרם אבל לא בחול רוצה לומר החולה כשחילק נכסיו בחול. ופסק ההלכה שדברי שכיב מרע ככתובים וכמסורים דמו ואין הפרש בין דבורו בחול או בשבת ואין צריך קנין כמו שהקדמנו אבל אם רצה הוא שיקנו מידו קונין ממנו אפילו בשבת שמא תטרף דעתו עליו אם היינו מטריחין עליו לחפש אחר עדים שידעו לכתוב ולחתום והלכה כחכמים והלכה זכין לגדול: ותרגום הרדידים כבינתא: 
+
+
+Mishnah 8
+
+<b>נפל הבית עליו ועל אביו או עליו ועל כו':</b><br>מה שאומרים יורשי האב הבן מת ראשון ואח"כ האב אין להם תועלת על יורשי הבן לפי שיורשי הבן ירשו זקנם כשמת כמו שקבענו עיקר בפרק שלפני זה אבל אומרים זה לבעלי חוב דבן יורשי הבן רצונו לומר שאותם שזכו בנכסיו כמו שזוכים בהם היורשים. ומה שאומרים בית הלל בחזקתן רצונו לומר בחזקת יורשי האב: 
+
+
+Mishnah 9
+
+<b>נפל הבית עליו ועל אשתו יורשי הבעל כו':</b><br>כבר בארנו במקומות מסדר נשים ששם כתובה נופל על מנה ומאתים שהוא שטר כתובה עם התוספת שהוסיף לה משלו ונכסים הם הנכנסים והיוצאים עמה נכסי מלוג וכבר בארנו זה לשם ומה שאמר בכאן נכסים בחזקתן הוא נכסי צאן ברזל ולא נחבאר בגמרא בחזקת מי והיתה המסקנא יחלוקו ולמדנו מזה שיורשי האשה נוטלין כל נכסי מלוג וחצי נכסי צאן ברזל בלבד וכבר נתבאר בפרק שביעי מיבמות ובהרבה מקומות אחרים איזה נכסים הם הנקראים נכסי מלוג ואיזה מהם נקראים נכסי צאן ברזל: 
+
+
+Mishnah 10
+
+<b>נפל הבית עליו ועל אמו אלו ואלו מודים כו':</b><br>זה שאמר רבי עקיבא בחזקתן רוצה לומר בחזקת יורשי האם והלכה כרבי עקיבא: 
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>גט פשוט עדיו מתוכו מקושר עדיו כו':</b><br>גט נקרא כל שטר וכבר בארנו זה פעמים. ומקושר שטר מקופל כעין אותם הכלים המקופלים העשויים אצלנו במערב והם מקלף שמנשבים בהם להסיר הזבובים וטעם תקון אלה השטרות מפני שהיו באותם הדורות קופצים לגרש והתקינו לו גט מקושר כדי שיתעכב בעשייתו ומתוך כך שמא יעבור על כעסו בזמן עשיית אותם קשרים ולא רצו לשום הפרש בין (שאר) גיטי נשים ושאר השטרות והתקינו ג"כ שיהיה גט מקושר במקח וממכר וזולתם למי שירצה לעשותם כן והכל מודים כי כשיהיה מנהג המקום שאין כותבין אלא גט מקושר ואמר לסופר כתוב לי גט סתם ולא פירש לו לא פשוט ולא מקושר וכתב הסופר פשוט שהוא פסול ואם היה מנהג העיר לכתוב פשוט ומקושר ואמר הוא לסופר כתוב לי גט פשוט או אמר לו גט מקושר וכתב לו הסופר בהפך מה שאמר לו רבן גמליאל מכשיר הואיל ומנהג המדינה לכתוב כמו שכתב הסופר ולא יקפיד הבעל כגון זה וחכמים אומרים פסול עד שיכתוב כמו שאמר לו והלכה כחכמים: 
+
+
+Mishnah 2
+
+<b>גט פשוט עדיו בשנים ומקושר בשלשה כו':</b><br><b>כתוב בו זוזין מאה דאינון סלעין עשרין כו':</b><br>הודיענו כי כמו שגט פשוט בעד אחד פסול מדאורייתא כך גט מקושר פסול בשני עדים וכבר בארנו כי גט שם לכל שטר ולכך אמר כתוב בו. ואלה הזוזין הנזכרים בכאן הם דינרים שיש ארבעה מהם בסלע כמו שזכרנו פעמים כי הסלע ארבעה דינרין: 
+
+
+Mishnah 3
+
+<b>כותבין גט לאיש אע"פ שאין אשתו עמו כו':</b><br>כבר בארנו פעמים כי השובר הוא מחילה. ומה שאמר לאשה רצונו לומר שטר שיהיה כתוב בו שאשתו מחלה לו כתובתה. ובלבד שידעו העדים שזה הוא פלוני וששם אשתו היא אותה שזכר שיש לחוש שמא יכתוב גט על שם אשת איש אחר ששמו כשמו ויוציא אותו הגט אשה והיא אינה גרושה וכמו כן השובר צריך שידע כי פלוני שם בעלה ובכן יוכל להעיד עליו וזהו פירוש מה שאמר ובלבד שיהא מכירן. ומה שאמר והלוה נותן שכר ואפילו הוא שותפות כגון שיתן לו ממון לעשות בו סחורה ולא יהיה אצל אותו שמתעסק בו נכסים כלל וזהו הנקרא עסקא ודינו אצלנו פלגא מלוה ופלגא פקדון ואע"פ שחציו בלבד הוא שהוא בתורת מלוה הוא משלם כל השכר: 
+
+
+Mishnah 4
+
+<b>אין כותבין שטרי אירוסין ונשואין כו':</b><br>אריסות הוא שותפות בפירות הקרקע. וקבלנות הוא שמקבל הארץ בחלק מפירותיה ולפיכך הוא נותן השכירות ואפילו הוביר אותו כמו שנתבאר בתשיעי ממציעא: ושטרי ברורין התרצות כל אחד מבתי דינין באיזה איש שיהיה שידין לו כמו שיתבאר במסכתא שאחר זו זה בורר לו אחד וזה בורר לו אחד וכמו כן לכתוב טענותיהם רבן שמעון בן גמליאל אומר שהוא יכתוב לכל אחד מבעלי דינין שטר אחד שיהיה בו טענותיו וזכיותיו ולחבירו אחד כמו כן ואינה הלכה אבל יכתוב שטר אחד ויהיה בו טענות כל אחד משניהם ואיך פלוני נתרצה בפלוני הדיין וטען כך וכך ופלוני נתרצה בפלוני וטען כך וכך:  
+
+Mishnah 5
+
+<b>מי שפרע מקצת חובו והשליש את שטרו כו':</b><br>רבי יוסי סבר אסמכתא קניא והוא שיאמר אדם כשתעשה כך או כשיהיה דבר פלוני על ענין זה יש לפלוני עלי כך וכך מזהב וכיוצא בזה וכל מה שיהיה על דרך זה יקרא אסמכתא ואין מתקיים מזה כלום ואינו ראוי בשום פנים אלא א"כ נטל קנין על זה בב"ד חשוב ויתפוס זכיותיו באותו ב"ד ויאמר כשיהיה הדבר תעשה ממה שבזכיותי האלה כך וכך וראוי שיעיינו בזה הדבר שמא הוא אנוס ומצד האונס אינו יכול לקיים אסמכתא ואין שום ב"ד חשוב אלא כשיהיו סמוכין בארץ ישראל כמו שנבאר עוד: 
+
+
+Mishnah 6
+
+<b>מי שנמחק שטר חובו מעמיד עליו עדים כו':</b><br><b>מי שפרע מקצת חובו רבי יהודה אומר יחליף כו':</b><br>ולא ירע כחו של זה הוא רומז אל המלוה לפי שהיה זמן חובו מוקדם וישוב עתה מאוחר ענין הנזק בזה ידוע והוא שלא יטרוף מן הלקוחות אלא מזמן השטר השני והלכה כרבי יוסי וכותבין שובר על איזה ענין שיהיה: 
+
+
+Mishnah 7
+
+<b>שני אחין אחד עני ואחד עשיר והניח להן כו':</b><br><b>האומר לבנו שטר בין שטרותי פרוע כו':</b><br><b>המלוה את חבירו ע"י ערב לא יפרע מן הערב כו':</b><br>אמרו לא יפרע מן הערב רוצה לומר שלא יתבענו קודם שיתבע הלוה. ודברי רבן שמעון בן גמליאל אם יש נכסים ללוה לא יפרע מן הערב אין מחלוקת בזה אבל מחלוקת חכמים בקבלן ופירוש המשנה כך המלוה את חבירו לא יפרע בהן. קבלן הוא שיאמר לו תן לו ואני נותן לך וערב הוא שיאמר לו הלוהו ואני ערב או תן לו ואני ערב או הלוהו ואני נותן לך. ואין הלכה כרבן שמעון בן גמליאל: וממה שצריך שתדע כי ערב דכתובה אינו חייב כלל על איזה ענין שיהיה וקבלן דכתובה הוא חייב שיתן ויתבע ממנו תחילה אבל זה אחר שידירנה בעלה הנייה ואחר כך יגרשנה כמו שזכר רבן שמעון בן גמליאל:  
+
+Mishnah 8
+
+<b>המלוה את חבירו בשטר גובה מנכסים כו':</b><br>יאמר כי המלוה גובה מנכסים בני חורין של ערב כשיהיה הערב קודם חתום שטרות וזה כגון שיהיה הערב בגוף השטר ואחר כן חתמו העדים ואם היה בו ופלוני ערב סמוך אל הלוה גובה המלוה מן הערב מנכסים משועבדים וכשלא נטל הערב בקנין איננו מחויב כלל בכל מה שזכרנו וזה כי פסק ההלכה שכל ערב צריך קנין על איזה דרך שיהיה אלא ערב דבית דין או ערב בשעת מתן מעות ובאיזה צד שיהיה זולת שני הפנים האלה לא יתכן בלא קנין: והלכה כרבי ישמעאל: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..ae4326d7d1ed95daae218c17f7771c52df70568a
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Batra/Hebrew/merged.txt	
@@ -0,0 +1,473 @@
+Rambam on Mishnah Bava Batra
+רמב"ם משנה בבא בתרא
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Bava_Batra
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה בבא בתרא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>השותפין שרצו לעשות מחיצה בחצר בונין את כו':</b><br>זו החצר שזכר בכאן הוא חצר שאין בה דין חלוקה ולפיכך אין חולקין אותה אלא ברצון שניהם אבל אם יש בה דין חלוקה ורוצה האחד לחלוק כופין לשני על זה וכיון שרצו לחלוק ונתרצה כל אחד משניהם ברוח פלוני כגון שהחזיק בקרקע ברגלו וכיוצא בו אין אחד מהם יכול לחזור בו אלא כופין אותו לבנות כמנהג המדינה וצריך להיות גובה הכותל שחייבין לבנות ארבע אמות כדי שלא יראה כל אחד מהם לחבירו כי הראיה היזק ויהיה הכותל שלם בלא חורים כדי שלא יזיקו זה את זה בראיה: וגויל אבן שאינו משופה ומוחלק. וגזית אבן שוה וחלקה. כפיסין חצי לבנה. ולבנים שלמים. ומה שהצריך להיות הכותל הבנוי מכפיסין רחב יותר מרחב הכותל הנבנה מלבנים טפח לפי שעל כל פנים צריך להניח ריוח בין הכפיסין כדי לשום בו הטיט ושיעור זה עם הסיד שטחים על הכותל הכל כפי המנהג ואם מנהג המדינה לעשות מחיצה בקנים ובהוצים כופין אותו על זה ובלבד שתהא אותה מחיצה מעובה כדי שלא יראה אחד מהם לחבירו. המקום והאבנים של שניהם אע"פ שהם ברשות אחד מהם ולא נאמר המוציא מחבירו עליו הראיה כיון שהוחזק בשניהם: 
+
+
+Mishnah 2
+
+<b>וכן בגינה מקום שנהגו לגדור מחייבין אותו כו':</b><br>פשט משנה זה יש בו חסרון ופירושה כמו שזכרו וזה כי מי שמכר גינה סתם ולא זכר שהיא מעורבת עם גינה פלונית מחייבין ללוקח לעשות מחיצת הגדר ואפי' במקום שנהגו שלא לגדור אבל מי שמכר בבקעה סתם אין כופין את הלוקח לגדור ואפי' במקום שנהגו לגדור סתם בקעה כמקום שנהגו שלא לגדור: ופירוש חזית מחזה כלומר דבר הנראה להודיע למי הוא הכותל שיטוח בסיד מן הכותל שיעור אמה בראש הכותל לצד חלק חבירו וטעם היותו מבחוץ כלומר לצד חבירו לפי שאם לא יטיח כלל יוכל חבירו לטעון שהכותל של שניהם ואם טח אותו לצד חלקו כלומר מבפנים היה חבירו טח מצד אחר סמוך לחלקו ויטעון שהוא משותף ביניהם וא"ת יקציע אותה הטיחה כיון שהיא בצד חלקו ויטעון שיש לו חלק בכותל זה אי אפשר לפי שמקום הגרירה היה ניכר ושאר המשנה מובן ממה שקדם מן הפירוש: 
+
+
+Mishnah 3
+
+<b>המקיף את חבירו משלש רוחותיו וגדר את כו':</b><br>מה שאמר ר' יוסי אם עמד וגדר את הרביעית מגלגלין עליו את הכל בין שהיה זה הגודר הרביעית אותו שגדר השלש רוחות בין שהיה האיש ההוא שהוקף מג' רוחותיו הוא שהקיף רוח רביעית כיון שנבנית הרביעית ונגמרה התועלת לדעת רבי יוסי מגלגלין עליו את הכל. וענין הגלגול שיראה כמה הוציא בארבע רוחות וישלם החצי וזה הבנין הוא כשהיה לצד רשות הרבים וכל זמן שלא בנה הרוח הרביעית אינו חייב כלום לפי שלא הגיעה לו תועלת שהרי קרקעו פתוח כמו שהיה והלכה כר' יוסי: 
+
+
+Mishnah 4
+
+<b>כותל חצר שנפל מחייבין אותו לבנותו כו':</b><br>כשהכותל משותף בין שניהם כאחת יש לכוף לכל אחד מהם לבנות כשיתבענו חבירו ואם בנאו אחד מהם וטען השני שנתן חלקו נאמן עד שיביא ראיה האחר שלא נתן כלום והטעם לפי שהואיל ששניהם חייבין לבנות וזה ידוע לכל העולם יש לומר שנתן חלקו ואם רצה אחד מהם להוסיף על ד' אמות ברום הכותל הרשות בידו אבל לא יוכל לכוף לחבירו שיבנה עמו. ואם חזר חבירו ובנה כותל אחר והגביהו יותר מד"א סמוך לכותל שבנה חבירו כותל אחר שסמך כגון זה <img src="data:image/jpeg;base64,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"> כופין אותו לתת חצי מה שהוציא חבירו באותו הגובה לפי שגלה דעתו שהוא רוצה במה שהגביה חבירו על הד' אמות ואע"פ שלא נהנה עדיין באותו הכותל שלא נתן התקרה אלא הואיל ודעתו כן חייב לתת חלקו ומה שטוען שנתן מה שמגלגל עליו אינו נאמן לפי שנאמר לו היאך ידעת שאתה חייב לשלם כדי שתתן לו קודם שתעמדו בדין:  
+
+Mishnah 5
+
+<b>כופין אותו לבנות בית שער ודלת לחצר כו':</b><br>רבן שמעון בן גמליאל אומר שהעיירות הסמוכות לאויבים הן שצריכות חומה או דלתים ובריח אבל העיירות שאינן סמוכות לארצות האויבים אינן צריכות לכך וחכמים אומרים שמא יעבור חיל עליהם וישללום ומה שאמר כופין ר"ל כל אחד ואחד מבני העיר יכוף לחבירו על זה והלכה כחכמים: 
+
+
+Mishnah 6
+
+<b>אין חולקין את החצר עד שיהא ארבע אמות לזה כו':</b><br>הקרקעות המשותפות בבבל וכיוצא בו אין בהן דין חלוקה עד שיהיה ארבע אמות לזה וארבע אמות לזה כלומר בחצר השותפין אחר שיניח לפני פתח כל בית ובית ארבע אמות לתשמיש למדנו מזה כי כשיהיה בחצר שני בתים זה כנגד זה אין חולקין עד שיהיה מפתח בית זה לפתח הבית השני שש עשרה אמה ודין זה הוא בחצר שהדין בה במדינות. אימתי בזמן ששניהם אין מרוצים אבל בזמן ששניהם מרוצים יחלוקו אף על פי שאין בחצר ארבע אמות לזה וארבע אמות לזה. ורבי יהודה אינו חולק על חכמים אבל הוא מדבר כפי מקומו לפי שבמקום רבי יהודה היה עושה תבואה שדה של ט' חציי קבין כשדה שהיה בו תשעה קבין במקום חכמים ובית רובע רוצה לומר מדת בית רובע הוא רביע מדת בית קב וכבר בארנו בפרק שני מכלאים שמשיחת בית רובע מאה אמה וחמש אמות וכמו כן משיחת בית תשעה קבין שלשת אלפים ושבע מאות וחמשים אמה ותשעת חציי קבין משיחת אלף ושבע מאות וחמשים אמה ופסק ההלכה שאין חולקין הקרקעות המשותפות אלא אם יהיה בכל אחד מהם כדי עבודת העובד יום אחד כלומר בחרישה או זריעה וכיוצא בהן. וטרקלין ומורן מין ממיני ארמונים וכדי לזה וכדי לזה הוא שיקרא שם כל אותו דבר על כל חלק וחלק מחלקיו כגון שיהו הטרקלין כל כך גדול שיגיע לכל אחד מן השותפין בחלקו מקום שיקרא טרקלין וכן השאר ואם לא יתכן החלוקה באותו קרקע בין לשינוי חלקיו או שתתבטל צורתו כשהוא נחלק לקטנותו כמו שביארנו אין אחד מהם יכול לכוף את חבירו לחלוק אבל כופין אותו על דרך אחר שיאמר לו קנה חלקי ממני או מכור לי חלקך בכמה שהוא שוה וזה ענין גוד או אגוד ופירושו קנה לך חלקי או אני אקנה חלקך. וכתבי הקדש אע"פ ששניהם רוצים לא יחלוקו כשהם בכרך אחד אבל כשהם כרכים הרבה מחוברים ביחד ורצו לחלוק שיקח אחד מהם ספר זה וחבירו ספר אחר אינם נמנעים: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>לא יחפור אדם בור סמוך לבורו של חבירו כו':</b><br>נברכת של כובסין הבריכה ששורין בה הכובסין הבגדים עם הדברים המלבנים אותם: ומה שאמר מכותלו רוצה לומר מכותל בורו של חבירו וכותל הבור אין פחות משלשה טפחים הנה נתבאר לך שצריך להיות מחלל בורו של זה לחלל בורו של חבירו ששה טפחים ושיסלק כל אחד משניהם מן המיצר המפסיק ביניהם שלשה טפחים ואז יחפור בורו וזה על העיקר שיש לנו אין סומכין בצד המיצר וזה כי אסור לו לאדם שיסמוך א' מאלו הנזקים הנזכרים בסוף מצרו בשוה אא"כ ירחיק השיעור הנזכר ואע"פ שאין סמוך לו כותל לחבירו לפי שאפשר שלאחר זמן שיבנה חבירו כותל בסוף מצרו ויהיה סמוך לאלו הנזקים ואם שדה חבירו אינה עשויה לבורות מותר לו שיחפור בורו בצד המיצר מבלי הרחקה. ומה שאמר נברכת ואמת המים הוצרכו שניהם כדי שלא נאמר באמת המים בלבד צריך להרחיק שלשה טפחים לפי שהמים נגרים לשם תמיד אבל נברכת כובסין לא ואם אמר נברכת כובסין ולא אמר אמת המים היינו אומרין בנברכת בלבד צריך הרחקה לפי שהמים מכונסים ושקטים ונבלעים בכותלים אבל אמת המים שהמים נגרים אין צריך הרחקה שלשה טפחים קמ"ל שהדין בשניהם שוה. וגפת הוא פסולת הזיתים אחר שמוציאין השמן ודברים אלו מרפין את הכותל כשנוגעין בו ולפיכך צריך לסוד בסיד ומה שאמר מחרישה ואפילו חרש לאילנות אבל לזרעים זה מבואר הוא לפי שכבר אמר מרחיקין זרעים. ומה שאמר גם כן מרחיקין זרעים ואפילו היו שותים מן המטר אבל אם משקין אותם מאמת המים זה מבואר לפי שכבר קדם לנו שמרחיקין אמת המים. ומה שאמר מי רגלים ואפי' של איש אחד לפי שאסור לאדם שישתין מים בצד כותלו של חבירו עד שירחיק שלשה טפחים אם הכותל מלבנים שרופים אבל כותל אבנים מרחיק ממנו טפח בלבד ואם הוא אבן חזקה אין מרחיק ממנו לפי שלא יזיק לו השריה ומרחיקין הריחים מן הכותל לפי שהקול מזיק הבנין. ושכב הוא האבן התחתונה והיא רחבה מן האבן העליונה וכמו כן התנור כל מה שהוא עולה הוא צר: 
+
+
+Mishnah 2
+
+<b>לא יעמיד אדם תנור בתוך הבית אא"כ יש כו':</b><br>כבר בארנו שהכירה בנין עשוי לבשל ששופתין בו שתי קדירות. ואין הלכה כרבי שמעון: 
+
+
+Mishnah 3
+
+<b>לא יפתח אדם חנות של נחתומין ושל צבעין כו':</b><br><b>חנות שבחצר יכול למחות בידו ולומר לו כו':</b><br>ר"ל כי כשיהיה אוצר יין לחבירו יכול לעשות תחתיו חנות של נחתומין ושל צבעין אבל לא רפת בקר לפי שהוא מבאיש ריח היין וזה היה בימי זה התנא ובמדינתו שלא היה החום מזיק ליין שלהן וכל מקום שיזיק החום הדין הוא כדין אוצר יין. וטעם למחות כלומר שימנעו מזה ולמה אינו מוחה עליו בהכנס התינוקות ואע"פ שהם נכנסים ויוצאים. להרבות התורה בישראל ולפיכך אין הדין הזה נוהג אלא במלמד התינוקות תורה אבל אם היה מלמד חשבון או תשבורת יש לו רשות למנעו ולומר לו איני יכול לישן לא מקול הנכנסין ולא מקול היוצאין: 
+
+
+Mishnah 4
+
+<b>מי שהיה כותלו סמוך לכותל חבירו לא כו':</b><br>פירוש משנה זו היא קשה כמו שאומר לך וזה כשהיה לראובן כותל ובנה שמעון כותל אחר סמוך לו כמו צורה זו <img src="data:image/png;base64,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"> ואח"כ רצה שמעון לבנות כותל אחר סמוך לכותל של עצמו שיהיה כנגד כותל ראובן יכול ראובן למנעו מזה אא"כ הרחיק מנכחו ארבע אמות כגון זה <img 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"> וזהו כשיהיה בכותל ראובן ד"א או יותר כמו שבארנו בשתי הצורות אבל אם יהיה קצת הכותל שסמך לו שמעון פחות מד' אמות מותר לו לבנות נכחו מבלי הרחקה לפי שסוף הטעם שהוא מונעו כשמבטל ממנו דושא דיותר מארבע אמות אבל כשמבטל ממנו דושא דפחות מארבע אמות לא ימנענו מזה ודושא הוא דריסת הרגל וכן אמרו דשו בה רבים וענין זה שדריסת בני אדם בין שני הכתלים מעבה גוף הקרקע ומקשה אותו ויועיל לכותל וזה שאמרו דושא דהתם מעלי הבלא ואלו הדינים בכותל גינה או כותל חצר בעיר חדשה אבל כותל חצר שבעיר ישנה סומך בלי הרחקה לפי שכבר נתקשה ונתחזק הקרקע. ודיני החלונות על דרך זה שאומר והוא שיהיה בכותל חבירו חלון חייב להרחיק ממנו היזק הראיה שעיקר הוא אצלינו היזק ראיה שמיה היזק לפיכך יש לו להרחיק בינו ובין החלון ד' אמות כדי שלא יאפיל עליו וימנע האור ואם היה החלון למטה בכותל יאמר לאותו שבנה כנגדו הגבה כותלך ארבע אמות כדי שכשתעמוד לא תביט בחלון וכמו כן כשיהיה החלון למעלה בכותל יאמר למי שבנה הכותל כנגד כותלו הגבה כותלך ארבע אמות שמא תעלה על ראש הכותל ותשקיף בביתי וזהו טעם מלמעלן ומלמטן ומכנגדן ארבע אמות וכשיבנה בצד החלון כותל מצד אחד ירחיק אותו מן החלון ארבע אמות כדי שאם ישב עליו לא ישקיף עליו מן החלון או ישפע כותלו כלומר שיהיה ראש הכותל משופע ודק שלא יוכל לישב עליו ולהציץ ואם בנה שני כתלים משני צדי החלון ישים ביניהם ארבע אמות והחלון יהיה באמצע כגון זאת הצורה<img 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 
+
+Mishnah 5
+
+<b>מרחיקין את הסולם מן השובך ארבע אמות כו':</b><br><b>מרחיקין את השובך מן העיר חמשים אמה כו':</b><br>שובך מגדל היונים. ושגר היונה הם צבור היורם שמפריחין ביחד כמו שגר אלפיך שפירושו עדרי הצאן. ואמרו ואם לקחו אפילו בית רובע וזהו שיעור עשר אמות וחומש אמה בקרוב [על עשר אמות וחומש אמה] אינו חייב להרחיק אבל ישאר כמו שהוא וזהו שאמר הרי הוא בחזקתו וכבר ידעת שהכור שלשים סאה ורבי יהודה אומר בית כור לכל רוח [צ"ל והוא שעור רע"ג אמה ושש שביעיות על רע"ג אמה ושש שביעיות בקירוב וכן הגיה התוי"ט] בקירוב ואין הלכה כרבי יהודה ומזחילה צנור גדול שיורדין בה מימי גשמים: 
+
+
+Mishnah 6
+
+<b>ניפול הנמצא בתוך חמשים אמה הרי הוא של בעל כו':</b><br>ניפול אפרוח היונים כשיפול ושאר הדברים מובן: 
+
+
+Mishnah 7
+
+<b>מרחיקין את האילן מן העיר עשרים וחמש אמה כו':</b><br>הטעם להרחיק אלה מן העיר כדי שיהיה מראה העיר יפה וזהו שאמרו משום נויי העיר והלכה כאבא שאול. ומה שאמר אם אילן קודם קוצץ ונותן דמים כלומר יקוץ אותו מי שקוצץ מבני המדינה ויתן לבעל האילן הדמים. ואמרו ספק זה וכו' לפי שאילן זה יקוץ על כל אחד משני הפנים בין קדם האילן בין קדמה העיר וכשיקוץ יאמרו לו הבא ראיה שהוא קדם וטול דמים ולפיכך אמרנו קוצץ ואינו נותן דמים: 
+
+
+Mishnah 8
+
+<b>מרחיקין את גורן קבוע מן העיר חמשים אמה כו':</b><br>הסבה להרחיק הגורן מן העיר כדי שלא יגיע הקש והמוץ אל העיר ומה שאמר כדי שלא יזיק הוא טעם ההרחקה מנטיעותיו ומנירו הרחקה הידועה שהוא חמשים אמה כדי שלא יזיק לפי שמפסיד עליו הנטיעות וכמו כן מפסיד עליו החרישה ויעשה הניר זבל: 
+
+
+Mishnah 9
+
+<b>מרחיקין את הנבילות ואת הקברות כו':</b><br>בורסקי בית העבדנין ומה שייחד רוח מזרחי יש בו שני טעמים לפי דעתי האחד כי הרוח המזרחית נושבת על המיעוט באלה הארצות רוצה לומר במערבי של הישוב שהם ארץ ישראל ומה שאחריהם לצד מערב וכמו כן בבבל והקרוב אליה מרוח המזרח כמהלך חדש או קרוב לזה. והשני כי רוח מזרחית יתכן שתתקן ביאוש ריח הבורסקי ולא יגיע מזה נזק לבני אדם ורבי עקיבא לא היה חושש משאר הרוחות אלא רוח מערבית לפי שהוא הרוח שאנו מתפללין לעומתו לפי שההיכל במערב והוא ענין מה שאמר רבי עקיבא שכינה במערב ולפיכך אסור לעשות בורסקי במערב ואפילו בתכלית מה שאפשר מן ההרחקה ואין הלכה כרבי עקיבא: 
+
+
+Mishnah 10
+
+<b>מרחיקין את המשרה מן הירק ואת הכרישין כו':</b><br>מה שאמר רבי יוסי מתיר בחרדל אין דעתו שיודה לחכמים שמרחיקין משרה וכרישין אבל רבי יוסי סבר שעל הניזק להרחיק את עצמו ולא ירחיק לא בעל המשרה ולא בעל הכרישין ולא בעל החרדל אלא מי שיגיע לו הנזק לדעת רבי יוסי עליו לעשות מחיצה בינו ובין המזיק אם הוא יכול ובזה הלכה כרבי יוסי ואם הנזק מגיע מן המזיק לניזק בלא אמצעי שר' יוסי מודה שהמזיק בכגון זה חייב להרחיק היזיקו וחכמים אומרים על המזיק לסלק את עצמו ולפיכך אומרים מרחיקין את המשרה וכו' ואמר להם רבי יוסי אמנם חרדל ודבורים כל אחד משניהם מזיק לחבירו כי כמו שמזיק החרדל דבורים ומפסיד דבשו ועושה אותו חריף וחד כמו כן מפסידין הדבורים החרדל ואוכלין אותו ואפילו לדבריכם אין מרחיקין החרדל מן הדבורים ומשרה הוא מקום ששורין בו הפשתים ומפסיד הירקות בהפסד מימיה וכרישין הוא החציר בלשון המשנה ובלשון הגמרא כרתי וכן הוא בלשון ערבי והוא גורע מחום הבצלים כשהוא קרוב מהם: 
+
+
+Mishnah 11
+
+<b>מרחיקין את האילן מן הבור כ"ה אמה כו':</b><br>אומר חרוב ושקמה מתפשטין יונקותיהם בקרקע הרבה וחרוב ידוע נקרא בלשון ערב כרוב ושקמה הוא עצי תאנה מדברית נקרא בערבי גמיז ומה שאמר בין מלמעלה בין מן הצד רצה לומר בין שהבור למעלה והאילן למטה בין האילן למעלה מן הבור לפי ששרשיו מגיעין לקרקע הבור ומרפה עפרו ומה שאמר לא יקוץ לפי שספק ממון חומרא לתובע וקולא לנתבע והלכה כר' יוסי: 
+
+
+Mishnah 12
+
+<b>לא יטע אדם אילן סמוך לשדה חבירו כו':</b><br>אומר כי כשהיה בשדה חבירו אילן לא יטע אילן סמוך לו אא"כ הרחיק ד' אמות וכן אם היה בשדה חבירו גפנים לא יטע גפנים סמוך לו אלא א"כ הרחיק ארבע אמות וזה בארץ ישראל אבל בשאר ארצות אין מרחיקין הגפנים מן הגפנים אלא שתי אמות לפי שבארצות השמנים יפשטו שרשיהם בקרקע ואם היה שדה חבירו גפנים ובא לסמוך לו שדה האילן מרחיק ד' אמות בכל מקום ומה שאמר מעמיק שלשה הוא בעל השדה שיצאו שרשין לתוך שדהו יעמיק שלשה ויקוץ מה שימצא ואינו חושש וכשירצה בעל השדה לחפור בשדהו בור ושיח ומערה יקוץ כל מה שימצא משרשי אילני חבירו והעצים שלו ובלבד שיהיה הבור שחפר רחוק משדה חבירו שש עשרה אמה ואם היה בינו ובין אילן חבירו פחות מזה העצים לבעל האילן: 
+
+
+Mishnah 13
+
+<b>אילן שהוא נוטה לשדה חבירו קוצץ כו':</b><br>מרדע הוא עץ המלמד שיש בשתי קצותיו שיני ברזל ומנהיגים בו הבקר בעת החרישה ומחרישה הוא שיש בקצתו שיני הברזל וכאילו אמר גובה המרדע כשהוא עומד על המחרישה בראשי הברזל ובית השלחין היא ארץ עיפה וצמאה והיא שאין לה נהר וצל האילנות מזיק לה לפי שמונע הטל ממנה ולפיכך אמר כל האילן כנגד המשקולת וטעם כנגד המשקולת ההשואה כלומר שיקוצו הענפים כנגד המצר שבין שני השדות ואבא שאול חולק על מה שאמר בחרוב ובשקמה כנגד המשקולת למיעוט תועלתו לפי שאילן סרק הוא כל שאינו עושה פירות כמו הארז והברוש והדומה להם ואין הלכה כאבא שאול: 
+
+
+Mishnah 14
+
+<b>אילן שהוא נוטה לרה"ר קוצץ כדי שיהא גמל כו':</b><br>רבי יהודה אומר טעון פשתן בלי רוכב והוא פחות משיעור רבנן ומאמר ר' שמעון מפני הטומאה ר"ל טומאת אהל שמא יאהל על כזית מן המת וכיוצא בו מן הדברים המטמאים באהל ויטמא האדם העובר תחת אותם ענפים כמו שיתבאר במקומו במסכת אהלות והלכה כתנא קמא בלבד: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>חזקת הבתים והבורות והשיחין כו':</b><br>טעם אלה השלש שנים לפי שאדם שומר שטר המכר או של מתנה שנה הראשונה ושניה ושלישית לא יותר ועוד לא ישים לבו לשטר ואם אבד השטר לא יאבד ממונו ולפיכך כשיביא ראובן ראיה שאכל פירות זו השדה שלש שנים רצופות תתקיים בידו אותה השדה ואף ע"פ שהיתה אותה השדה ידועה לשמעון ויש עדים לשמעון שהיא ידועה לו טענת ראובן שטוען שלקחה ממנו נאמן בזה ולא נאמר לראובן הבא שטרך על כל פנים לפי שאבדו ואנחנו נאמר לשמעון אם לא מכרת לו כמו שאתה טוען למה הנחתו לאכול פירותיה ואם אמר לא ידעתי לפי שהייתי בדרך רחוקה נאמר לו תוך זמן שלש שנים אי אפשר שלא הגיע לך הדבר שפלוני משתמש בשדך ובעת שהגיע לך הדבר היה לך למחות בכל מקום שתהיה לפי שעיקרנו מחאה שלא בפניו הויא מחאה ואי אפשר שלא הגיע לו הדבר לפי שחברך חברא אית ליה וחברא דחברך חברא אית ליה: וענין המחאה שיאמר לשנים דעו כי אני לא מכרתי קרקע פלוני לפלוני ולא נתתיו לו במתנה אבל הוא אוכל פירותיו כמו שאמרו לי בתורת גזלנות וכיון שלא עשה כן נתקיימה החזקה וזה כשלא יהיה חירום שאין השיירות מצויות מחמת מלחמות וכיוצא בהן אבל אם הדרכים נפסקים יש לו לטעון לא הגיע לי דבר: ומה שאמר שהעבדים יש בם חזקה הלכה היא ואף על פי שאמרו הגודרות אין להם חזקה הוא קורא הגודרות כל דבר שהוא. מתנועע מעצמו והם כל בעלי חיים כשיהיה זה העבד ידוע שהוא לאיש פלוני או זה השור ואחר כך אנו רואים אותו בבית איש אחר לא תהיה לשני חזקה לפי שנאמר הוא הלך ובא לזה מחמת עצמו אבל אמרו אין להם חזקה לאלתר אבל יש להם חזקה לאחר שלש שנים: שמנה עשר חדש רצופות וכמו כן ארבעה עשר חדש לדעת ר"ע והטעם לכל אחד מהם בזה כדי שיאכל שלש תבואות רבי ישמעאל אומר פירות הקטניות ואינן באין בפחות משלשה חדשים ורבי עקיבא אומר אפילו פירות הירקות והם באים לשלשים יום ואמרו אבל בשדה האילן רצה לומר שישער עם זרע האילן כי כשאסף כל תבואתו כאילו אכל פירות כל הקרקע מחטים וכן כשמסק את זיתיו מאותה השדה עצמה כאילו אכל פירות כל הקרקע מפירות הזיתים וכן כשכנס את קייצו. כאילו אכל אותה כולה וכן מפירות תאנים וענבים ונתקיימה לו חזקה בזו הקרקע שאכל ממנה שלשה פירות ואע"פ שאכלן בשנה אחת ואין הלכה כרבי ישמעאל ולא כרבי עקיבא אלא כמו שאמר שלש שנים: 
+
+
+Mishnah 2
+
+<b>שלש ארצות לחזקה יהודה ועבר הירדן והגליל כו':</b><br>מה שהתנה עד שיהא עמו הוא בשעת חירום לפי שהיו הדרכים משובשים בשעת חבור המשנה. ובאומרו יהודה רוצה לומר ארץ יהודה ואע"פ שלא יהיה עמו בתוך אותה מדינה כמו שביארנו מחאה שלא בפניו הוי מחאה ומחאה בפני שנים ושלא בשעת חירום אפילו הוא באספמיא וזה המחזיק בירושלים תהיה חזקה ואפילו לדעת תנא קמא ורבי יהודה סבר שאפילו בשעת חירום הויא חזקה בשלש שנים וסבר גם כן שאם היה עמו במדינה תהיה לו חזקה מיד ואינו צריך שלש שנים ולא זמן מועט מזה אלא הואיל והוא לפניו לאלתר הויא חזקה ואין הלכה כרבי יהודה בשום דבר מזה: 
+
+
+Mishnah 3
+
+<b>האומנין והשותפין והאריסין כו':</b><br>הבא משום ירושה הוא שירש אותה קרקע וכשיתברר שאכלו אביו שלש שנים או שאכלו הוא שלש שנים או שאכל אביו מקצת השלש והבן אכל תשלום השלש נתקיימה החזקה לבן: אומנין בעלי האומניות אריסין שעובדין השדה למחצה לשליש לרביע. אפוטרופסין הם הממונים על עסקי היתומים במצות האב. ודע שמה שאמר אומנין אין להן חזקה אינו רוצה לומר בקרקעות בלבד אלא גם במטלטלין כמו כן ובזה יש דינין חלוקין כמו שאומר וזה כי האומן כשיהיה בידו כלי ויאמר לו אחד העם זה הכלי שאתה עושה בו או שאתה מתקן אותו שלי הוא ואני נתתיו לך לתקנו והביא עדים והעידו לו שזה הכלי הוא ידוע לו ואם אמר לו האומן אמת שהיה שלך אבל לקחתיו ממך אינו נאמן בין שמסר לו הכלי בעדים או שלא בעדים ואם תבע אדם לאומן ואמר לו דבר פלוני שהוא אצלך הוא שלי ואני נתתיו לך שתעשה לי בו מעשה כך וכך והשיב לו האומן לקחתי' ממך האומן נאמן בין שנתנו לו בעדים או שלא בעדים אחר שאין הכלי מצוי לפי שאם נתנו לו בעדים יכול הוא לטעון החזרתיו לך ואם נתנו לו שלא בעדים היה יכול לומר לו לא היו דברים מעולם ומעקרינו מגו כמו שבארנו פעמים רבות וכגון זה נקבל טענת מגו מן האומן וכן אם ראה אדם כלי מכליו אצל האומן ואמר לו הנה נתתיו לך לתקן וכפר האומן ואמר לא נתת לי כלום האומן נאמן אבל אם אמר לקוח הוא בידי כלומר שיאמר לו אתה מכרתו לי אינו נאמן כיון שהוא מצוי לפנינו ויש שם עדים מעידין שהוא ידוע לו ובכיוצא בזה אמרנו אומנין אין להם חזקה ולא נקבל מהם טענת מגו דיכול למימר לא היו דברים מעולם אבל יפול מהם בכאן דין מגו ואם הביא בעל הבית עדים שזה הכלי שלו הוא נוציאהו מיד האומן ואע"פ שיטעון לא נתת לי כלום אלו הן הדינין הנאותין למה שנתבררו מן הגמרא בזה הענין: וכיון שאלו הדברים כן אם נפלה הכפירה בשכירות בין האומן ובין בעל הבית שהאומן אומר כך פסקתי עמך ובעל הבית אומר לא פסקתי אלא בפחות אם היה הכלי מצוי לפנינו אין האומן נאמן כמו שזכרנו ויהיה בעל הבית נאמן ואם הכלי אינו מצוי בפנינו האומן נאמן ואפילו מסר לו בעדים כי מגו דיכול לומר החזרתיו לך נאמן הוא לומר לא החזרתיו לך וכך וכך פסקת לי וכל מה שאמרנו בזה נאמן ר"ל אחר שישבע בנקיטת חפץ לפי שאנו משביעין אותו על עיקר מגו בתקנת חכמים עם שבועת השכיר שהוא נשבע ונוטל ר"ל האומן ומה שאמר אריסין ובלבד שיהא אריס אבותיו שהבן מניח לו כל הנכסים ברשותו לפי שהוא כמו אפוטרופוס עליו ולפיכך אין לו חזקה אבל אם היה זה האריס בקרקע לאיש בעצמו ואכלה כולה שלש שנים נתקיימה בידו החזקה: ואין לאיש חזקה בנכסי אשתו בנכסי מלוג אבל בנכסי צאן ברזל כבר הם כתובים עליו ואפילו כתב לה בעודה ארוסה שלא יאכל לה פירות שנתקיים זה התנאי ואין לו פירות כמו שבארנו בט' מכתובות עם כל זה אין לו חזקה כשטען והביא ראיה שאכלה שלש שנים לפי שהאשה תוותר לבעלה מנכסיה ואפילו דברים שאין לו בהם זכות אבל אם הביא ראיה בשטר או בעדים שהיא מכרה לו שום דבר מנכסי מלוג אותה מכירה קיימת ואין האשה יכולה לומר נחת רוח עשיתי לבעלי. וכן כשקבלה אחריות עם בעלה בנכסי מלוג כמו שיכולה לומר זה בנכסי בעלה עצמם ובנכסי צאן ברזל רצה לומר נכסי בעלה כגון שדה שכתב לה בכתובתה או שייחד לה בכתובתה לפי שאין לו בנכסי מלוג כלום כדי שתאמר מחמת שציער לי עשיתי זה. ואין לאשה חזקה בנכסי בעלה בכל נכסיו ואפילו ייחד לה מקום שתקח ממנו מזונות והיא אכלה ממקום אחר שלש שנים לא עלתה לה חזקה לפי שהאיש גם הוא מוותר לאשתו ואפילו במה שאין לה בו זכות אבל כשתוציא ראיה בשטר או בעדים שהוא מכר לה אם הכספים שלקחה בהם היו טמונים אצלה המכר בטל לפי שיאמר כדי שאראה הממון שהיה טמון אצלה מכרתי לה כדי שאקחנו לא שיהיה שלה. ואם היו הנכסים ידועים נתקיים המכר והבעל אוכל פירות. ואם נתן הבעל לאשתו שום דבר במתנה אין לו פירות באותה מתנה וכל אלו שאמרנו שאין להם זה על זה חזקה הוא בגוף הקרקע עצמו כדי שיקנה אותו באותה חזקה אבל שאר הדברים שיש להם חזקה כשמתרצים זה לזה כגון לטעון בכותלים ולפתוח מזחילות ואמות המים ופתיחת חלונות יש להם חזקה בדברים האלה האיש בנכסי אשתו ולאשה בנכסי בעלה וכן שאר הנזכרים. ואמרו במה דברים אמורים וכו' רצה לומר שזה שאמרנו שאין להם חזקה הוא כשטען שלקח או שנתן לו במתנה ואבד השטר והוא מביא ראיה בחזקה ובעל הקרקע מכחיש טענתו בזה אמרנו שאין שומעין לו אבל אם נתן הבעל לאשתו או האשה לבעלה מתנה וקנה אותה בחזקה יש לו חזקה כמו שקבענו עיקר בריש קדושין כי כשיעשה שום דבר בגוף הקרקע קנה אותה. ונעל הוא שיסתום שום מקום בקרקע. וגדר שיבנה. ופרץ שיהרוס. ומעיקרנו שהגר שאין לו יורשין כל הקודם זכה בנכסיו וכשהחזיק באחד מאלו הפנים וכיוצא בהן קנה. וכן האחין שחלקו נתקיימה חלוקתם ואינם יכולים לחזור כיון שהחזיק אחד מהן בחלקו: 
+
+
+Mishnah 4
+
+<b>היו שנים מעידין אותו שאכלה ג' שנים כו':</b><br>משלשין כלומר יחלקו ביניהם ישלם כל אחד שתות הממון וכיצד אחד מצטרף עמהם כגון שיעיד משה עם ראובן שאכלה שנה ראשונה ואחר כן יעיד אותו משה עצמו עם שמעון שאכלה שנה שניה אחר כן יעיד אותו משה עם לוי שאכלה שנה שלישית עדות זו קיימת ועלתה חזקה בצרוף אלו השלש עדיות: 
+
+
+Mishnah 5
+
+<b>אלו דברים שיש להם חזקה ואלו דברים כו':</b><br>מה שמדבר בכאן הוא בחצר השותפין שמקפידין על עשיית המחיצה אבל חצר חבירו אפילו עשה המחיצה לא עלתה לו חזקה באותו מקום עד לאחר ג' שנים: 
+
+
+Mishnah 6
+
+<b>המרזב אין לו חזקה ויש למקומו חזקה כו':</b><br><b>הזיז עד טפח יש לו חזקה כו':</b><br>פירוש מרזב צנור קטן. ופירוש אין לו חזקה ויש למקומו חזקה רצה לומר כי כשיהיה לראובן מרזב ששופכין מימיו לבית שמעון אין ראובן יכול לומר לשמעון לא יסור זה המרזב מזה המקום כיון שהוחזק שם אבל יש לשמעון להסיר אותו ממקומו ולהחזירו במקום אחר לפי שיכול לומר לו אין לך עלי אלא שירדו מימי גגך בחצרי ואין לך היזק שירדו מצד זה או מצד זהו: ומזחילה צנור מעץ גדולה ורחבה עומדת על הכותל ומימי הגג יורדין שם כדי שלא יתקלקל הכותל. ואמרו בחלון ובסולם יש לו חזקה ואין לו. הוא כי כשפתח אותו חלון או העמיד אותו סולם כשאמרנו אין לו חזקה אינו יכול לטעון כבר חזקתי ולא תפס פעולתי אבל יש רשות לחבירו לבנות סמוך אותו חלון כשהוא חלון מצרי ולהסיר אותו סולם מצרי וכשאמרנו יש לו חזקה לא יבנה חברו סמוך לאותו כותל עד שירחיק כמו שקדם. ומלבן הוא בנין עשוי מבחוץ כעין משקוף מלמטה ומלמעלה. וזיז הוא הבנין היוצא מן הכותל מקורות ואם יש בו טפח יש לו חזקה ויכול בעל הזיז למנוע לבעל החצר הסמוך לו לבנות סמוך לאותו הזיז שלא יסיר אותו ויכנסהו בבנין. ואם הוא פחות מטפח אין לו חזקה ובעל הזיז אינו יכול למנוע לבעל החצר מלבנות אבל בעל החצר יכול למנוע לבעל הזיז מלהשתמש עליו כדי שלא יביט בו בעת שמשתמש לשם וכבר בארנו כי מעקרי דיננו היזק ראיה שמיה היזק ומעיקרנו גם כן יש חזקה לנזקין זולתי העשן והאבק וכיוצא בהן והריח הנבאש. ובכלל הנזקין שיש להם חזקה היזק ראיה. ואין צריך בחזקה לנזקין שלש שנים והוא מה שאמרנו אין דין חזקה בנזקין וגם כן לא הויא חזקה בהם לאלתר אלא כשיעמוד אותו הנזק כדי שיוכל לומר לאותו שהוזק כבר נתפייסת כיון שלא מחית עליו ולפיכך כשיפתח אדם חלון שאין ראשו של אדם יכול ליכנס ממנו למעלה מד' אמות אין לו חזקה לפי שיאמר לו השכן אצלו לא נתרצתי לך אלא לפי שלא היה לי בו היזק כיון שלא תציץ עלי ולפיכך אם ירצה לבנות כנגד אותו חלון ולסתוה  אותו הרשות בידו ולא יוכל בעל החלון למנעו לפי שלא עלתה לו חזקה ויש לשמעון רשות למנעו מלפתוח זה החלון מתחלה אפילו למעלה מארבע אמות לפי שיאמר לו תעלה על כסא ותביט עלי ואם הניחו ופתח אין לו חזקה ויש לו רשות לבנות כנגדו. אבל אם היה החלון למטה מארבע אמות או שהיה חלון צורית והוא שראשו של אדם נכנס ממנה ואפילו היה למעלה מארבע אמות או שפתח חלון ליכנס בו האור ואפילו הוא קטן מאד ולמעלה מארבע אמות כל השלשה חלונות יש להן חזקה וכיון שנתפייס שמעון לראובן לא יוכל שמעון לבנות בסמוך לאותו חלון עד שירחיק ארבע אמות כמו שנתבאר בפרק שלפני זה:  
+
+Mishnah 7
+
+<b>לא יפתח אדם חלונותיו לחצר השותפין כו':</b><br><b>לא יפתח אדם לחצר השותפין פתח כנגד פתח כו':</b><br>הטעם בכל זה שלא יציץ עליו וכשיהיו שני בתים וביניהם רשות הרבים יש לו לפתוח חלון כנגד חלון ויוסיף בפתחים לפי שיכול לומר אין אני מזיק לך בראותי יותר מראיית כל באי עולם העוברים ברשות הרבים: 
+
+
+Mishnah 8
+
+<b>אין עושין חלל תחת רשות הרבים כו':</b><br>חכמים אומרים לפי שברוב הימים מרקיבין הקורות והבנין שהוא מתחת הארץ ויפחות המקום מחמת ההולכים עליו וגזוזטראות הם קורות גדולות שיוצאין מן הכותל שיכולין לקבל תקרה ומעזיבה ומעיקרנו טוענין ליורש וטוענין ללוקח ולפיכך כשיקחם הרי היא בחזקתה לפי שאנו נטעון בשבילו נאמר אפשר שאותו הראשון שבנאו בתוך שלו הוציא כמו שהוא ראוי ונעמיד אותה כמות שהיה: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>המוכר את הבית לא מכר את היציע כו':</b><br>יציע הוא חלל בין שני כותלין כגון צורה זו <img 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">ומלת ממנו הוא חוזר אל הבית ואין הלכה כרבי יהודה:  
+
+Mishnah 2
+
+<b>לא את הבור ולא את הדות אף על פי שכתב לו כו':</b><br>בור הוא חפירה בקרקע. והדות בנוי על הקרקע לפי שלא יועיל עומקא ורומא אלא להקנות מה שהוא נראה על הארץ או מה שעל הגג ואין מקנה לו בור ודות כשיאמר עומקא ורומא עד שיכתוב לו קני מארעית תהומא עד רום רקיעא. ואמרו מכרן לאחר אין ר"ל שמכר הבור והדות אחר שמכר הבית סתם כי היאך יתכן שהוא עצמו אין לו דרך ומי שלקח ממנו יש לו דרך שדי לו ללוקח שיהיה כמוכר אבל רצה לומר מכרן לאחר שמכר הבור והדות לפני מכירת הבית או מכר הבית לאיש אחד והבור והדות לאיש אחר בשעה אחת. וטעם מחלוקת רבי עקיבא ורבנן שר' עקיבא סבר מוכר בעין יפה הוא מוכר ולא שייר לעצמו כלום ולפיכך צריך ליקח לו דרך ורבנן סברי כי המוכר בעין רעה הוא מוכר והוא משייר לעצמו ולפיכך א"צ ליקח לו דרך כרבי שמעון וכבר קדם לנו שהלכה כרבי עקיבא: 
+
+
+Mishnah 3
+
+<b>המוכר את הבית מכר את הדלת כו':</b><br>מכתשת הוא כלי שכותשין ושוחקין בו הדברים הגסים כגון מכתשת אבן וזולתה. ואצטרובל הוא עץ כעין רחים מעמידים עליו הרחים לטחון וקלת עגול מעץ שעושין סביב לרחים כדי שלא יתפזר כלום מן הדבר הנטחן: 
+
+
+Mishnah 4
+
+<b>המוכר את החצר מכר בתים בורות שיחין כו':</b><br>אין הלכה כר"א: 
+
+
+Mishnah 5
+
+<b>המוכר את בית הבד מכר את הים כו':</b><br>ים האבן שטוחנין בתוכו הזיתים וממל הוא האבן שטוחנין בו הזיתים למעלה. בתולות הן כלונסות של ארז שמעמידין בהם את הקורה מהבד. עבירין הם הנסרים הכבדים שמכבידין אותן על האמתחות ששמים בהם הזיתים הכתושים ועליהן נתלית האבן וכובשן. וגלגל שמגלגל האבן ומגביה אותה ומכביד על הזיתים הכתושים והשמן יוצא: 
+
+
+Mishnah 6
+
+<b>המוכר את המרחץ לא מכר את הנסרין כו':</b><br>נסרים לוחות ששמין עליהם הבגדים. וספסלים כסאות. וילאות כעין יריעות שחוגרין כעין סינר לכסות הערוה בהן במרחץ: 
+
+
+Mishnah 7
+
+<b>המוכר את העיר מכר בתים בורות שיחין כו':</b><br>בית השלחין הם הנהרות שהמים נמשכים עליהם להשקות אילני העיר. וסנטר הוא עבד ממונה לשמור העיר. ואין הלכה כרבן שמעון בן גמליאל: 
+
+
+Mishnah 8
+
+<b>המוכר את השדה מכר את האבנים כו':</b><br>אבנים שהם לצרכה לגדרים. וקנים שהם לצרכו לסמוך בהם הגפנים. ומחיצת הקנים המקום שנטועין בו הקנים בלבד ושומירה סוכת קנים וכיוצא בה שיושבים בה השומרים פירות. ובתולת שקמה הוא אילן משקמה קודם שיכרתו אותה לפי שדרכה לכורתה ואחר שכורתים אותה תחליף שנית ויגדל גוף העץ אחר שנכרתה: 
+
+
+Mishnah 9
+
+<b>אבל לא מכר לא את האבנים שאינן לצרכה כו':</b><br><b>לא את הבור ולא את הגת ולא את השובך כו':</b><br>טעם מחלוקת רבי עקיבא וחכמים כבר זכרנוהו במה שקדם. ואמרו בנותן מתנה שנתן את כולם לפי שהוא עיקר אצלנו נותן בעין יפה נותן ואפילו לחכמים שאומרים מוכר בעין רעה מוכר ויש לו דרך הוא לפי שהלוקח היה לו לבאר מה שהוא לוקח אבל מי שמקבל המתנה בושת הוא לו לומר באר מה שאתה נותן לי ונתבאר גם כן כי נכסי הגר שמת ואין לו יורשין הפקר וכל הקודם בהם זכה כלומר כשקדם והחזיק בהם. ופירוש דברי רבי שמעון המקדיש את השדה לא הקדיש את הקרקע אלא חרוב המורכב והוא שכבר הוא עושה פירות וסדן השקמה אבל אבנים של שדה שאינן לצרכה וכיוצא בהן אין מוקדשין: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>המוכר את הספינה מכר את התורן כו':</b><br><b>מכר את הקרון לא מכר את הפרדות כו':</b><br>התורן הוא עץ גבוה שתולין עליו הנס והנס בלשון גמרא וילון ובלשון הפסוק קלע וכן בערבי קלאע: עוגין הברזלים שקושרין אותם בחבלים ומשליכין אותם בים כדי להעמיד הספינה. מנהיגים אלו המשוטות ומרצופין אמתחות שנושאין בהם הסחורות בספינות יש מהן עשוין משער או מעורות ומנעורת הפשתן או מעץ. אנתיקי הסחורות עצמן שנושאין בספינה וקרון מין מן העגלות. ופרדות עצים הנפרדים ממנו שמושכות אותו ובלבד שיהיו הפרדות נבדלות ממנו בשעת המכירה ויש מפרשין הפרדות קבוץ פרדה כלומר הבהמות שמושכות את הקרון. צמד הוא העול שבצוארי השורים המחבר אותם. וזה שאמרנו אין הדמים ראיה לענין קיום המכר אבל להיות בו דין אונאה או בטול מקח הדמים ראיה ובלבד שיהיו הדמים בקירוב אבל אם יש ביניהם הרחקה יתרה אין בהם אונאה ולא בטול מקח לפי שהריחוק הגדול אין טועים בכיוצא בו וזה עיקר גדול וזכור אותו כי יש לנו לומר ברצונו נתן לו מתנה. ואין הלכה כרבי יהודה: 
+
+
+Mishnah 2
+
+<b>המוכר את החמור לא מכר כליו כו':</b><br>אמנם הכלים העשויים לרכיבה כגון האוכף והמרדעת דברי הכל מכורין בין שהן עליו בשעת המכר בין שאינם עליו אבל כלי הטעינה יש בהם מחלוקת חכמים אומרים אינם מכורין במכירתו אפילו הם עליו בשעת מכירה והלכה כחכמים: 
+
+
+Mishnah 3
+
+<b>המוכר את החמור מכר את הסיח כו':</b><br><b>הלוקח פירות שובך מחבירו מפריח כו':</b><br>זהו כשאמר פרה מניקה אני מוכר לך חמור מניקה אני מוכר לך וידוע שחלב האתון לא יצלח לכל א"כ לאיזה תועלת אמר חמור מניקה אלא כדי שימכור הסיח עמה ואמר מכר בור מכר מימיו [הוא] דעת יחיד והוא דחוי. ואמרו מפריח בריכה ראשונה הטעם כדי שישובו לשובך ויישבו אותו. נחיל ולדות הדבורים להכניסם בכוורת אחרת ואמר נוטל שלשה נחילות זה אחר זה ואח"כ נוטל פעם אחת האפרוחים ויניח האפרוחים פעם שניה כדי שיגדלו ויתחברו עם האבות כדי ליישב הכוורת כך יעשה תמיד וזה פירוש מסרס נגזר מסריס כלומר כורת. וחלות דבש הם הבתים שעושים הדבורים מן השעוה ויצניעו בהם הדבש. ושתי גרופיות שיעור שני טפחים על הארץ: 
+
+
+Mishnah 4
+
+<b>הקונה שני אילנות בתוך שדה חבירו כו':</b><br>לא ישפה לא יכרות רוצה לומר אין ראוי ללוקח שיכרות הענף הצומח ואין הלכה שנחוש שימשוך שרשו בקרקע ויעלה אילן שלישי ויאמר לו שלשה אילנות מכרת לי ויש לי קרקע ולפיכך חייב הלוקח שישפה ומלה זו דומה לארמי תרגום ואכות אותו טחון ושפית יתיה. וגזע הוא הנראה מן האילן למעלה מן הארץ ושרשיו מה שתחת לארץ: ואמרו הגדילו ישפה לפי שיאמר לו המוכר כיון שיש לך קרקע ואיני יכול לטעון עליך בו אחר שיש לך שלשה אילנות למה תניח הענפים שמתפשטים וממלאים שאר קרקע. ומה שאמר יש לו קרקע שיעור אותו קרקע שהוא רחוק אילן מאילן וחוץ לאילנות שיעור שיעמוד אורה הפירות וסלו שמאסף בו וזהו כשיהיה רחוק אילן מאילן מד' אמות עד שש עשרה אמות אבל היה בין אילן לאילן פחות מארבע אמות או יותר משש עשרה אמה אין לו מן הקרקע סביבות כל אילן אלא מלא האורה וסלו חוצה לו: 
+
+
+Mishnah 5
+
+<b>המוכר ראש בהמה גסה לא מכר את כו':</b><br>בהמה גסה הבקר בלבד: 
+
+
+Mishnah 6
+
+<b>ארבע מדות במוכרין מכר לו חטים יפות כו':</b><br>שחמתית חטים אדומים והטעם בזה כי כשיהיו רעות ואמר לו הלוקח אני מתרצה בו ואין המוכר יכול להחזירם אבל חומץ ונמצא יין או יין ונמצא חומץ וכיוצא בהן יש לכל אחד מהם לחזור בו לפי שיש בני אדם שרוצין יין יותר מחומץ ואפשר שיהיה המוכר יצטרך לחומץ ולא יצטרך ליין: 
+
+
+Mishnah 7
+
+<b>המוכר פירות לחבירו משך ולא מדד כו':</b><br>יש אצלנו עיקר במקח וממכר ראוי שתדע אותו ואז תבין עניני הלכה זו מן העקרים ההם ואלו הן משיכה קונה בסימטא ובחצר של שניהם מסירה קונה ברשות הרבים ובחצר שאינה של שניהם והגבהה (ומשיכה אין קונין ועיקר אחר והוא שכל מה שאמרנו) קונה בכ"מ והמקום שנקנין בו המטלטלין במסירה אין מועיל בו המשיכה והמקום שמועיל בו המשיכה אין קונין בו במסירה ועיקר אחר והוא שכל מה שאמרנו כל מקום שהוא קונה במשיכה ואפילו במקום שתועיל בו המשיכה זהו בדבר שאי אפשר בו הגבהה אבל דברים שיתכן בהם הגבהה אינן נקנין אלא בהגבהה וכן כשישכור המקום שאותן הפירות בו חזר אותו מקום כשלו וקנה אות? פירות ועיקר אחר והוא שכליו של אדם כל מקום שיש לו רשות להניחו קונה ולפיכך אין קונין לו כליו לא ברשות הרבים ולא ברשות היחיד של מוכר אלא א"כ אמר לו מוכר זיל קני או אם לקח עמנו את הכלי והגביהו קודם שיקבל הפירות הלקוחים מאותו האיש בעצמו לפי שבשביל הנאה שהיתה לו במכירת הכלי אין מקפיד עליו במקומו ואלה הפירות שמדברת בהן המשנה בכאן הם ברשות הרבים ולפיכך כשמדד ולא משך לא קנה ואפילו היה אותו הדבר בכליו של לוקח לפי שאינו קונה ברשות הרבים כמו שקבענוהו עיקר וזהו כשהמוכר הוא המודד אבל אם מדד הלוקח קנה בהגבהה כמו שאמרנו אבל אם מדד המוכר ללוקח בסימטא יקנה. ואמרו משך רצה לומר משך מרשות הרבים לרשותו או לסימטא לפי שהמשיכה ברשות הרבים אינה מועלת ודע כי אפילו משך קצת החפץ והוציאו מרה"ר [לא] קנה כיון שאפשר באלה הפירות הגבהה אלא אם היו משואות גדולות כמו שאמרנו בעיקרנו ולפיכך אמרו בפשתן לא קנה עד שיטלטלנו לפי שאע"פ שהמשואות גדולות אפשר להגביהן מעט מעט ולא יתפזר ולפיכך אין נקנין במשיכה אלא בהגבהה ועיקר ג"כ אצלנו כל העומד ליבצר כבצור דמי ולכן הפשתן המחובר לקרקע כשיבש במקומו וצריך לתלשו דינו כדין המטלטלין. וכבר פירש הגמרא מה שאמר בכאן ותלש ממנה כל שהוא קנה זהו כשיאמר לו זכה לי קרקע כל שהוא וקנה כל מה שעליה ולפיכך זה שקנאו הוא כדרך שכירות לפי ששכרו לעבודת זה המקום בדבר ידוע וכשעבד כמו שפסק עמו קנה שכירותו וקנה אותו הדבר הידוע וזכור כל אלה העקרים שהבאתי בזה המקום ואל יליזו מעיניך: 
+
+
+Mishnah 8
+
+<b>המוכר יין ושמן לחבירו והוקרו או שהוזלו כו':</b><br>הוקרו שהוסיפו דמיהם הוזלו שפחתו דמיהן. וסרסור הוא איש אחד סוחר שלוקח מבעל הבית ומוכר לאיניש מעלמא וזה כשהיתה המדה של סרסור ובסימטא או ברשות הלוקח והתבונן זה בעקרים שהקדמנו. הרכינה רוצה לומר הרכין המדה ומה שיתמצה ממנו לבעל החנות לפי שנתיאשו הבעלים. ומה שאמר רבי יהודה פטור רוצה לומר מליתן שלש טפין לדוחק השעה. ואין הלכה כרבי יהודה: 
+
+
+Mishnah 9
+
+<b>השולח את בנו אצל חנוני ופונדיון בידו כו':</b><br>זה הבן הוא קטן בשנים בלא ספק וחכמים אומרים שלא שלח לו בנו אלא להודיעו כדי שישלח לו עם מי שראוי לשלוח לו ולפיכך חייב החנוני כשנתן לו השמן או כשאין לו שמן ונתן לו איסר ליקח בו מזולתו ומה שחייבו חכמים החנוני לשלם הצלוחית זהו כשיקחנה מיד הקטן למדוד בה לשאר בני אדם לפי שהוא שאלה שלא מדעת ושואל שלא מדעת חייב באחריות אותו הדבר שעבר עליו ולפיכך הוא חייב באחריות הצלוחית אבל כשיתן השמן בה כשהיא בידו ושבר אותה התינוק הוא פטור מדמי הצלוחית. ואין הלכה כרבי יהודה: 
+
+
+Mishnah 10
+
+<b>הסיטון מקנה מדותיו אחת לשלשים יום כו':</b><br>סיטון הוא המחלק הסחורות של בעלי הסחורות על בעלי החנויות. ומקנח שמסיר החלודה ומה שנדבק בכלי. וממחה שרוחץ במים: 
+
+
+Mishnah 11
+
+<b>אמר רשב"ג במה דברים אמורים כו':</b><br>חייב להכריע לו טפח במקום שנהגו אבל במקום שלא נהגו ישקול עין בעין כלומר שיעמיד קנה המאזנים בשוה. וגירומיו התוספת שהוא מוסיף במכר ושיעורו עשירית ליטרא כשמוכר עשרה ליטרין מן הלח וחצי עשירית ליטרא כשימכור עשרים ליטרין מן היבש. וגסה מדה גדולה ודקה מדה קטנה. למחוק שימדוד ויסיר מה שעל שפת המדה ולגדוש שמוסיף על מלוי המדה. ואין הלכה כרבן שמעון בן גמליאל: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>המוכר פירות לחבירו וזרען ולא צמחו כו':</b><br>אפילו זרע פשתן שאין לוקחין אותו על הרוב אלא לזריעה והכל מודים שזרעוני גינה שאינן נאכלין חייב באחריותן ליתן (להם) [לו] דמיהם בלבד. ורבן שמעון בן גמליאל אומר הדמים וכל מה שהפסיד בשביל הזרע כאילו אמר חייב באחריות ההוצאה. ואין הלכה כרבן שמעון בן גמליאל: 
+
+
+Mishnah 2
+
+<b>המוכר פירות לחבירו הרי זה מקבל עליו וכו':</b><br>טנופת מטונפות בעפר. מתליעות אכולות מתולעים. קוססות מחמיצות אם היה המרתף חביות עשר חביות ואם המרתף כדים עשר כדים זהו כשאמר לו מרתף זה של יין אני מוכר לך ולמקפה כלומר לשמשו בתבשיל אבל אם אמר לו מרתף של יין למקפה אני מוכר לך נותן לו יין שכולו יפה ואם אמר לו מרתף [זה] של יין אני מוכר לך ולא זכר מקפה נותן לו יין הנמכר בחנות שאינו בתכלית היופי ואם אמר לו מרתף יין אני מוכר לך ולא זכר מקפה ולא יחדו שלא אמר לו זה הוא ג"כ מקבל עליו עשרה קוססות למאה כמו שאמרה המשנה אבל אמר לו מרתף זה ולא זכר יין אפילו כולו חומץ הגיעו. קנקנים בשרון במישור. ופירוש פוטסיאות רוצה לומר כעורות שאינם מבושלות כל צרכם ובלבד שיהיו נאות: 
+
+
+Mishnah 3
+
+<b>המוכר יין לחבירו והחמיץ אינו חייב כו':</b><br>ובלבד שיהיו בכלים דלוקח ויבאר עליו שיש בלבו שהוא לוקח ממנו לבשל בו מעט מעט ובכן לא יהיה המוכר חייב באחריות אבל אם הוא בקנקני המוכר יאמר לו הא חמרך והא קנקנך ולא יוכל לומר לו המוכר למה הנחתו עד שנפסד לפי שכבר הודיע לו שהוא צריך לבשל מעט מעט: 
+
+
+Mishnah 4
+
+<b>המוכר מקום לחבירו לבנות לו בית חתנות כו':</b><br>רפת בקר גדרות הבקר. והיכל שלמה ארכו ארבעים ורחבו עשרים ורומו שלשים וזהו חצי האורך והרחב ואמרו בגמרא שרבן שמעון בן גמליאל אפשר שהוא מסייע סברת ת"ק שרוב הבתים צריך שיהיה חצי ארכן וחצי רחבן ואפשר שהוא חולק עליו וכאילו הוא תמה תמיהת הרחקה ואומר וכי ראויים כל הבנינים שיהיו כבנין ההיכל אינו כן רק הדבר חוזר כמנהג שנוהגין שם אבל ההיכל מדותיו מאת השם יתברך: 
+
+
+Mishnah 5
+
+<b>מי שיש לו בור לפנים מביתו של חבירו כו':</b><br>שער שמשם נכנסין זה לבורו וזה לביתו: 
+
+
+Mishnah 6
+
+<b>מי שיש לו גינה לפנים מגינתו של חבירו כו':</b><br>הטעם שלא יכנס מתוכה לשדה אחרת ואע"פ שנתנו לו מדעת שניהם דרך לפי שהוא מרבה עליהם הדרך ולא נתנו לו אלא לצורך גינתו: 
+
+
+Mishnah 7
+
+<b>מי שהיתה דרך הרבים עוברת בתוך שדהו כו':</b><br>מעמד מקום שמתקבצים שם להספד וכבר בארנו במה שקדם משיחת בית קב. וטעם שמה שלו לא הגיעו ולא יוכל להסיר הדרך ממנו לפי שיש בידינו עיקר מיצר שהחזיקו בו רבים אסור לקלקלו: 
+
+
+Mishnah 8
+
+<b>המוכר מקום לחבירו לעשות לו קבר וכן כו':</b><br>כוך הוא הקבר החופה גוף המת וזו היא צורת המערה  <img 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">  שזכר ת"ק מזו הצורה יתבאר לך תאר המערה שזכר רבי שמעון ומאמר רבן שמעון בן גמליאל הכל לפי הסלע רוצה לומר קושי הארץ ורכותה כי אם היא קשה אין המקבל חייב לחפור אלא מערה קטנה והוא שש על ארבע כמו שציירנו ואם היא רכה יחפור מערה גדולה כמו שזכר רבי שמעון והלכה כתנא קמא:  
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>האומר לחבירו בית כור עפר אני מוכר כו':</b><br>נמדדין הוא שימוד גב ההר וקרקע הנקח כשהיא פחותה מעשרה טפחים ויחשוב בכלל מדת בית כור חמשה ושבעים אלף אמה: 
+
+
+Mishnah 2
+
+<b>בית כור עפר אני מוכר לך מדה בחבל כו':</b><br>כבר ידעת כי רובע לסאה הוא חלק מארבעה ועשרים. ומדה בחבל מורה על הקפדה על מדידת אותה קרקע. ואמרו הן חסר הן יתר יורה שנתפייסו שניהם בקרוב המדה הנזכרת ביתר או חסר. אחר כן אמר שכשפסק עמו במדה בחבל והותיר איזה שיעור שיהיה או שפסק עמו בקרוב והיה התוספת יותר מרובע לסאה הלוקח חייב למוכר דמי אותו התוספת שנשארו אצלו משומת מקחן לכל הקרקע ואם רצה המוכר שיחזיר לו קרקע באותה התוספת הרשות בידו ולא יוכל הלוקח לחייבו במכירת אותה התוספת לפי שההנאה זו למוכר לפי שהוא לא תועיל לו אותה חלקה קטנה שאינו יכול לזרעה ולפיכך חייב הלוקח לקנותה שיצרף אותה לשאר הקרקע שלקח ולא יפסיד כלום ואם היה השיור הנשאר למוכר שיעור שיוכל לזרוע ויקרא שם שדה עליו אין הלוקח חייב להחזיר לו מעות אלא קרקע וזהו טעם מה שאמר שאם שייר בשדה בית תשעה קבין וכו'. ומה שאמר ולא את הרובע בלבד וכו' כבר תקן הגמרא זה הלשון ואמר שהכוונה לא את המותר בלבד הוא מחזיר אלא את כל הרבעים כולם כגון שמכר לו שדה זרע עשר סאין אם חסר או יתר וכשמדדו מצאו עשר סאין ועשרה רבעים ומותר על הרבעים יחזיר לו הלוקח אותו המותר עם העשרה רבעים כולם ולא יקח אלא מדה בחבל: 
+
+
+Mishnah 3
+
+<b>מדה בחבל אני מוכר לך הן חסר הן יתר כו':</b><br><b>בסימניו ובמצריו פחות משתות הגיעו כו':</b><br>ינכה יפחות מן הדמים שיעור מה שחסר מן המדה ואין הלכה כבן ננס אבל יקח הלוקח בכגון זה הדבר כולו הפחות שבשעורין וזהו שאמר הלך אחר הפחות שבלשונות. וכבר ידעת כי המצרים הם הגבולים וכשאמר לו בית כור אני מוכר לך והגבילו והוא מה שאמר במצריו כלומר שיגביל אותו מכל צדדיו יראו המקום ההוא המוגבל אם כן הוא בית כור או פחות שתות או יותר שתות ודין שתות כדין פחות משתות: 
+
+
+Mishnah 4
+
+<b>האומר לחבירו חצי שדה אני מוכר לך כו':</b><br>השדות ישתנו דמיהם כפי שמנן וכחשן ואמרו בכאן משמנין הוא שידעו כמה שוה כל השדה וכמה דמים ראוי לחצי השדה במדה מן הכחוש שבה והוא נותן ללוקח כגון שיהיה מדת השדה מאה אמה ויהיה בה מקום שמדתו שלשים אמה שוה ל' דינרין ימשח לו נ' אמה מן השבעים ויתן לו (נ') [כ] דינרין ואם פסק עמו (בריוח) [ברוח] ובאותה (הריוח) [הרוח] על דרך משל היו אלה השלשים אמה השמנים ימשח לו מאותן השלשים אמה תשעה ועשרים בתשעה ועשרים דינרים שהוא חצי חבל והבין זה הענין. והלוקח הוא שיקבל עליו חריץ ובן חריץ ובכן יתן לו החצי והוצרכנו לעשות שני חריצין גדול וקטן לפי שאילו היה הגדול בלבד היתה הנמיה וכיוצא בה יורדת לקרקעיתו והיתה עולה משפת החריץ ותבא אל השדה ואילו היה הקטן בלבד היתה קופצת עליו ונכנסת בשדה וכשהם שנים אינה יכולה להיכנס בקטן למיעוט רחבו ולא תקפוץ לרוחב השני חריצין ובין חריץ וחריץ רוחב טפח והשנים מבחוץ לגדר (על זו הצורה) וכל זה בחציו של לוקח כמו שביארנו: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>יש נוחלין ומנחילין ויש נוחלין ולא מנחילין כו':</b><br>כל המשנה הזאת מבוארת וירושת האב קבלנו מפי השמועה וכן ירושת הבעל לאשתו ורמז לירושת יוצאי יריכו ממה שנאמר לשארו ונאמר שאר אביך וירושת אשתו ממה שנאמר וירש אותה: 
+
+
+Mishnah 2
+
+<b>סדר נחלות כך הוא איש כי ימות ובן אין לו כו':</b><br>יש לך לזכור בסדר הנחלות שלשה עקרים. האחד כי כשימות אדם בניו קודמים לנחלתו ואם אין בנים תשוב הירושה לאב. והעיקר השני כי כל הזוכה בירושה אם הוא בחיים יירש הוא עצמו ואם מת נפלה ירושתו ליורשיו לחשוב כאילו זה הזוכה בירושה הוא אותו שנפטר והעיקר השלישי כי הזכרים קודמין לנקבות כשקורבתם אצל המת שוה. ואלה השלשה העיקרים הם יסוד הענין לידע מי יירש ומי לא יירש. והנני עושה לך משל יתבאר לך ממנו היאך ראוי על אלה העקרים לירש האחים והאחות ואחי האב ואחות האב ואבות האבות בענין שכשימות האדם על דרך משל יירש אותו אבי אבי זקנו ושים בלבך כי עמרם נפטר והיה ראוי לירש אותו משה ואהרן ואינם מצויים בחיים נבקש בניהם הזכרים ואם לא נמצאם נבקש בניהם הנקבות לא נמצא תשוב הירושה למרים להעדר הזכרים וזרעם. לא מצאנו מרים שכבר מתה נבקש אם הניחה בן זכר או זרע זכר ואם לא נמצא נחזור אחר כן לבקש אם יש לה בת או זרע הבת ואם לא נמצא חזרה הירושה לקחת שהוא אבי עמרם אם נמצא קהת יירש ואם לא נמצא נחשוב שקהת הוא הנפטר לא עמרם ונחקור על יורשיו רצוני לומר יורשי קהת ועל דרך שעשינו בזרע עמרם ואם מצאנו יצהר וחברון ועוזיאל אחי עמרם נוריש אותם נכסי עמרם לפי שהם יורשי קהת ועל זה הצד ירושת האחים. ואם נעדרו נחקור על זרע הזכרים לפני הנקבות ואם נעדר זרעם נבקש בת קהת שהיא אחות עמרם ואם נמצאת תירש ואם נעדרה יבוקש זרעה הזכרים לפני הנקבות ואם לא נמצא לה זרע ויהיה זרע קהת נעדר חזרה הירושה לאביו והוא לוי אם נמצא לוי יירש ואם נעדר אז נשים כאילו לוי הוא הנפטר ונבקש זרעו והם גרשון ומררי אם נמצאו ירשו לפי שהם בני לוי שראוים לירש והוא שזכה בנחלת קהת על דרך זה ירשו אחי האב ואם נעדרו גרשון ומררי וזרעם הזכרים והנקבות חזרה הירושה ליוכבד ואם נעדרה נבקש זרעה הזכרים לפני הנקבות ואם לא נמצא לה זרע חזרה הירושה ליעקב נחזור על יורשיו והם הבנים לא נמצא אותם ולא תולדותם חזרנו לדינה לא נמצא אותה ולא זרעה חזרה הירושה ליצחק ונחשוב כאילו יצחק הוא המת נחזור על יורשיו והוא עשו נעדר הוא וזרעו זכריהם ונקבותיהם חזרה הירושה לאברהם והזכרים קודמין לנקבות בכל זה ועל זה הדרך הולכת תמיד זהו שאמרו נחלה ממשמשת והולכת עד ראובן. הנה התבאר לך היאך יירש אברהם לעמרם ונתבאר לך שאין ירושה לאחים בחיי האב ולא לאחי אבי האב בחיי אבי האב ולא לאחי אבי אבי האב בהמצא זקנו של אבי האב ועל דרך זה תעלה תמיד ושמור העקרים האלה ולא יסורו ממך: 
+
+
+Mishnah 3
+
+<b>בנות צלפחד נטלו שלשה חלקים בנחלה כו':</b><br>כל היוצאים ממצרים היה להם חלק בארץ ואם יצא אב ובנו לכל אחד מהם היה חלק אחד בשוה. והיו צלפחד וחפר מיוצאי מצרים והיה לצלפחד חלקו והיה לו בירושת חפר שני חלקים לפי שהוא בכור וארץ ישראל מוחזקת היתה ולפיכך ירש בה חלק בכורה: 
+
+
+Mishnah 4
+
+<b>אחד הבן ואחד הבת בנחלה אלא שהבן כו':</b><br>רוצה לומר שהם שוים בירושת האב כלומר שדין ירושת הזכרים והנקבות בנכסי האם כענין ירושתם בנכסי האב והתורה הקדימה הזכרים על הנקבות ואין בין ירושת הבנים לאב או לאם הפרש אלא שהבכור נוטל פי שנים בנכסי האב: 
+
+
+Mishnah 5
+
+<b>האומר איש פלוני בני בכור לא יטול פי כו':</b><br><b>האומר איש פלוני ירשני במקום שיש בת כו':</b><br><b>הכותב את נכסיו לאחרים והניח את בניו כו':</b><br>רבי יוחנן בן ברוקה אומר כי יש לו לאדם רשות להוסיף לאחד מאחיו אם הוא מורישם וכמו כן יוסיף בירושת אחד הבנים כשמוריש את בניו אלא אם היה אחד מהבנים בכור שאינו יכול לומר על אחר משום ירושה ואם אמר כן אין שומעין לו אלא יטול חלק בכורה לפי שנאמר לא יוכל לבכר ונאמר בבנים ביום הנחילו התורה נתנה רשות לאב להנחיל מי שירצה. ואמרו בתחלה ובאמצע ובסוף. ר"ל כי כשיזכור לשון מתנה ואמר אחר כן יירשנה או אמר יירשנה ואחר כן אמר תנתן או אמר יירשנה ותנתן לו כיון שזכר מתנה אם היא צוואה בלא שטר או בגוף השטר דבריו קיימין. ואין הלכה כרבן גמליאל והלכה כרבי יוחנן בן ברוקה: 
+
+
+Mishnah 6
+
+<b>האומר זה בני נאמן זה אחי אינו נאמן כו':</b><br><b>מי שמת ונמצאת דייתיקי קשורה על יריכו כו':</b><br>נאמן לירש אותו ושלא תצטרך אשתו חליצה ולא יבום. ומה שאמר באח אינו נאמן לענין יבום וחליצה אבל לירושה יורש נכסיו. ואמרו אחר כן ונוטל עמו בחלקו הוא ענין אחר ואינו תלוי במה שלפניו וזה כי אדם שיודה שיש לו אח יירש עמו בחלקו שיירש מאביו כמו שאבאר והוא כשמת אדם והניח ד' בנים וששים דינרין והודה אחד מן האחין שיש לו אח חמישי ואמר אחינו הוא זה וחמשה בנים הניח אבינו כשמת ושאר האחים אומרים אין אנו יודעים אם הוא אחינו או אינו אחינו יקח זה שהודה שזהו אחיו שנים עשר דינרין ויתן לאותו שהודה עליו השלשה דינרים מהרובע שלו ואם נפטר האחד המסופק בו ישובו אותם הג' דינרים למי שנתנם וזהו שאמרו יחזרו נכסים למקומם ואם הרויח זה האח נכסים מלבד השלשה דינרים ונפטר יירשו אותו כל האחין הארבעה בין אותו שהודה בו בין אותן שנסתפקו בו לפי שיאמרו אתה מודה לנו שהוא אחינו וזה כשלא כפרו האחים כשאמר להם זה אחינו אלא שאמרו לא נדע ולפיכך כשימות יירשוהו אבל אם כפרו בו ואמרו אינו אחינו לא יירשנו אלא המודה בו בלבד. ודאיתיקי. מלה מורכבת פירושו דא תהא למיקם ולקנות וזה הדאיתיקי הוא צוואת החולה מתנת שכיב מרע וזולתם משאר הצוואות: 
+
+
+Mishnah 7
+
+<b>הכותב נכסיו לבניו צריך שיכתוב כו':</b><br><b>האב תולש ומאכיל לכל מי שירצה כו':</b><br><b>הניח בנים גדולים וקטנים אין הגדולים כו':</b><br>הגדולים צריכין פרנסה והוא שצרכיהם יותר מן הקטנים לפי שלובשין ומשתמשין יותר מהם והקטנים צריכים מזונות יותר מן הגדולים לפי שהם אוכלים פעמים רבות ומפזרין בעת האכילה וכשישאו הגדולים נשים אחר מות האב ישאו כמו כן הקטנים מנכסי השותפות ומה שאמר אין שומעין להם כשנשא גדול אשה בחיי האב: 
+
+
+Mishnah 8
+
+<b>הניח בנות גדולות וקטנות אין הגדולות כו':</b><br>שהבנות ניזונות על הבנים. אם הניח בנות קטנות ובנים גדולים יאכלו כולם בלא חשבון ואף על פי שהקטנים מפזרים בעיקר הנכסים ומקלקלין ואינו כן כשלא הניח אלא בנות שאז חולקות הבנות ביניהן בשוה ותאכל כל אחת מהם משלה: 
+
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>מי שמת והניח בנים ובנות בזמן כו':</b><br>שיעור הנכסים מרובים כדי שיזונו בהם אלו ואלו עד שיבגרו [הבנות] ומה שהוא פחות מזה הן מועטין ואין הלכה כאדמון: 
+
+
+Mishnah 2
+
+<b>הניח בנים ובנות וטומטום בזמן שהנכסים כו':</b><br>מעיקרנו המזכה לעובר לא קנה לפי שלא תתקיים הקנאה אלא למי שהוא אדם נמצא בפועל והעובר אינו כן ומה שהצריך בכאן שיקנה מה שנתן לו אביו בלבד אם מתנה זו היא מתנת שכיב מרע תתקיים באמירה בלבד: וזה שאמר ילדה טומטום אינו נוטל כלום דחוי הוא אבל נוטל כפחות משניהם וסלקא דעתין שהטומטום בריה בפני עצמה ואינו ממין האדם השלם ולפיכך לא יירש ואפילו היה הוא לבדו קא משמע לן שאין הדבר אלא אם אין לו יורש אלא הוא יורש את הכל: 
+
+
+Mishnah 3
+
+<b>הניח בנים גדולים וקטנים השביחו כו':</b><br>כשהוציאו מקצת הנכסים על קצתם והשביחו הנכסים השבח לאמצע אבל אם הוסיף א' מהם משלו להשביח הנכסים השבח לאותו שהשביח ואף על פי שהוא אינו ממונה עליהם ואמרו האשה שהשביחה זה הוא כשהיא יורשת בעלה עם שאר יורשיו כגון שהיא בת ראובן שנשאת לשמעון ומת ראובן ולא הניח בנים זולתי אשת שמעון ואח"כ מת שמעון דודה ואשתו הנה היא יורשת אותו עם שאר אחי שמעון. והוצרך זה הענין האחרון לפי שיעלה על הדעת הואיל שיש לה בזו שם טוב שהיא שולטת ומשבחת הנכסים שתמחול קא משמע לן: 
+
+
+Mishnah 4
+
+<b>אחין השותפין שנפל אחד מהן לאומנות כו':</b><br><b>האחין שעשו מקצתן שושבינות בחיי האב כו':</b><br>זו האומנות עבודת המלך היתה והוא שהוציא על עבדי המלך מן האמצע כדי שיבא לו ריוח מן המלך אותה התועלת לאמצע הואיל שבא התועלת ההיא בשביל מה שהוציא מן האמצע אבל אם עשה סחורה לעצמו או עשה מלאכה והרויח אותו הריוח הוא לו לבדו: וזה שאמרנו שיתרפא מנכסי עצמו לא מן האמצע הוא כשהוא סבב עליו אותו החולי בכוונה והוא שינהוג בעצמו במנהג שהוא ידוע אצל המון העם שהחולי יבא בסבתו בהכרח כגון שאכל המאכלות שהם מפורסמות ברעה והתמיד בהם או שעמד זמן רב לחום השמש או לקור כי דין זה כדין מי שפוצע בעצמו ובידו. ושושבינות הוא המתנות שנותנין קצת בני אדם לקצתם ממונם בעת הנשואין ואם נשא על דרך משל ראובן בתולה ויהיו אלה הנישואין באשתו שניה ונתן לו שמעון דינר בשעת אלו הנשואין כדי לעזרו בהוצאת חופתו ונשא שמעון אשה אחר כן חייב ראובן לתת לו מתנה כמו שנתן לו ואם לא נתן יכול שמעון לתבוע לראובן ויוציא ממנו הדינר ובלבד שיהיה שמעון נושא בתולה ותהיה האשה השניה לפי שראובן יכול לומר לו לא אעשה עמך אלא כדרך שעשית עמי ואם היה יעקב על דרך משל שנתן שושבינות בנשואי אדם אחד ואחר כך נשא יעקב אשה ובא לשם האיש ההוא ואכל ושתה ולא נתן מה שהיה ראוי לו לתת מן השושבינות ומת יעקב אותה השושבינות תחזור לאמצע בלי ספק ואם ראובן הוא ששלח השושבינות לאיש בחיי האב ולא הודיע שהוא שלח אותו משלו בלבד אלא שלח אותה מנכסי אביו סתם במקום אביו ואח"כ מת יעקב כמו שאמרנו כשתחזור השושבינות חזרה לאמצע ואולי פירש הוא או אביו כי זה הדבר הוא מתנה משל ראובן היה הדין שתחזור לראובן: 
+
+
+Mishnah 5
+
+<b>השולח סבלונות לבית חמיו שלח כו':</b><br> סבלונות משאות וגזרתן מענין נושא סבל שנושאין אותו מיד זה ליד זה ומה שאמר אפילו בדינר אין רצונו לומר למעט אלא לדקדק לפי שאם אכל פחות מדינר יגבה ופסק ההלכה שכל מה שישלח יגבה בין מרובין בין מועטין בין אכל בין שלא אכל בין מת הוא בין מתה היא יחזור הכל מלבד מה שאכלו ושתו שאינו חוזר ואם הדרא היא תחזיר אפילו המאכל והמשתה ואפילו דמי הירק תשלם וכל שכלה או אבד דינו כדין המאכל והמשתה: 
+
+
+Mishnah 6
+
+<b>שכיב מרע שכתב כל נכסיו לאחרים ושייר כו':</b><br><b>לא כתב בה שכיב מרע הוא אומר כו':</b><br>כששייר קרקע נאמר שדעתו היה שיעמוד מחליו ולפיכך שייר לעצמו מה ששייר ולפיכך לא יחזור בו ובלבד שקנו מידו על כל פנים ואם לא קנו מידו יכול לחזור ואפילו שייר לעצמו ואפילו מת שכיב מרע לא יקנה אותה מתנה משעת קיומה ככל מתנת בריא הואיל ואין שם קנין לפי שמעקרנו מתנת שכיב מרע במקצת בעיא קנין בין עמד בין לא עמד כשרוצה להקנותו אותו המקצת מחיים אבל אם אמר יהיו לפלוני כך וכך אחר מותו הרי זה קיים ודע כי אם שייר לעצמו מטלטלין כל שהוא דינו כדין מי ששייר קרקע ואם לא שייר לעצמו כלום יכול לחזור בו ממה שנתן ואפילו קנו מידו ושכיב מרע הוא החולה אבל אם הוא מצוה מחמת מיתה יש לו לחזור בכל מה שנתן כשיעמוד ואפילו נטל קנין ואפילו שייר דבר לעצמו אבל אם מת קנה כל מי שצוה לו שום דבר ואע"פ שלא קנו מידו על זה. וענין מצוה מחמת מיתה שיהיה החולה שיחשוב שימות על כל פנים מאותו חולי. וחכמים אומרים עליו הראיה הוא שיביאו ראיה אותם שיש בידם שטר מתנה בעדים שהיה שכיב מרע בעת כתיבתו וממה שצריך שתדע כי כשימות שכיב מרע ונמצא במתנתו קנין בין שהוא מתנה במקצת או בכל הנכסים אותה המתנה בטלה שיש לומר שמא לא גמר להקנותו אלא בשטר ואין שטר לאחר מיתה אלא אם יהיה כמייפה את כחו והוא שיכתוב בשטר וקנינא מיניה מוסיף על מתנתא דא או שזכה לו ע"י אחר כבר שלא יוכל לחזור ואפילו נתן כל הנכסים ואע"פ שיש שם קנין לפי שזכו על ידי אחר כבר נתקיימה בו המתנה ובא הקנין ליפות את כחו. ואין הלכה כרבי מאיר: 
+
+
+Mishnah 7
+
+<b>המחלק נכסיו על פיו רבי אלעזר אומר אחד בריא כו':</b><br><b>[רבי אליעזר אומר] בשבת דבריו קיימין מפני כו':</b><br>כבר בארנו בפרק ראשון ממסכת קדושין הפנים שיתקיים בהם קנין הקרקע וקנין המטלטלין ר"א אומר שאי אפשר לשום אדם לקנות שום דבר אלא באותם הפנים ואפילו אם יהיה המקנה לזולתו במשיכה לא בדבור בלבד. ואמרם אבל לא בחול רוצה לומר החולה כשחילק נכסיו בחול. ופסק ההלכה שדברי שכיב מרע ככתובים וכמסורים דמו ואין הפרש בין דבורו בחול או בשבת ואין צריך קנין כמו שהקדמנו אבל אם רצה הוא שיקנו מידו קונין ממנו אפילו בשבת שמא תטרף דעתו עליו אם היינו מטריחין עליו לחפש אחר עדים שידעו לכתוב ולחתום והלכה כחכמים והלכה זכין לגדול: ותרגום הרדידים כבינתא: 
+
+
+Mishnah 8
+
+<b>נפל הבית עליו ועל אביו או עליו ועל כו':</b><br>מה שאומרים יורשי האב הבן מת ראשון ואח"כ האב אין להם תועלת על יורשי הבן לפי שיורשי הבן ירשו זקנם כשמת כמו שקבענו עיקר בפרק שלפני זה אבל אומרים זה לבעלי חוב דבן יורשי הבן רצונו לומר שאותם שזכו בנכסיו כמו שזוכים בהם היורשים. ומה שאומרים בית הלל בחזקתן רצונו לומר בחזקת יורשי האב: 
+
+
+Mishnah 9
+
+<b>נפל הבית עליו ועל אשתו יורשי הבעל כו':</b><br>כבר בארנו במקומות מסדר נשים ששם כתובה נופל על מנה ומאתים שהוא שטר כתובה עם התוספת שהוסיף לה משלו ונכסים הם הנכנסים והיוצאים עמה נכסי מלוג וכבר בארנו זה לשם ומה שאמר בכאן נכסים בחזקתן הוא נכסי צאן ברזל ולא נחבאר בגמרא בחזקת מי והיתה המסקנא יחלוקו ולמדנו מזה שיורשי האשה נוטלין כל נכסי מלוג וחצי נכסי צאן ברזל בלבד וכבר נתבאר בפרק שביעי מיבמות ובהרבה מקומות אחרים איזה נכסים הם הנקראים נכסי מלוג ואיזה מהם נקראים נכסי צאן ברזל: 
+
+
+Mishnah 10
+
+<b>נפל הבית עליו ועל אמו אלו ואלו מודים כו':</b><br>זה שאמר רבי עקיבא בחזקתן רוצה לומר בחזקת יורשי האם והלכה כרבי עקיבא: 
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>גט פשוט עדיו מתוכו מקושר עדיו כו':</b><br>גט נקרא כל שטר וכבר בארנו זה פעמים. ומקושר שטר מקופל כעין אותם הכלים המקופלים העשויים אצלנו במערב והם מקלף שמנשבים בהם להסיר הזבובים וטעם תקון אלה השטרות מפני שהיו באותם הדורות קופצים לגרש והתקינו לו גט מקושר כדי שיתעכב בעשייתו ומתוך כך שמא יעבור על כעסו בזמן עשיית אותם קשרים ולא רצו לשום הפרש בין (שאר) גיטי נשים ושאר השטרות והתקינו ג"כ שיהיה גט מקושר במקח וממכר וזולתם למי שירצה לעשותם כן והכל מודים כי כשיהיה מנהג המקום שאין כותבין אלא גט מקושר ואמר לסופר כתוב לי גט סתם ולא פירש לו לא פשוט ולא מקושר וכתב הסופר פשוט שהוא פסול ואם היה מנהג העיר לכתוב פשוט ומקושר ואמר הוא לסופר כתוב לי גט פשוט או אמר לו גט מקושר וכתב לו הסופר בהפך מה שאמר לו רבן גמליאל מכשיר הואיל ומנהג המדינה לכתוב כמו שכתב הסופר ולא יקפיד הבעל כגון זה וחכמים אומרים פסול עד שיכתוב כמו שאמר לו והלכה כחכמים: 
+
+
+Mishnah 2
+
+<b>גט פשוט עדיו בשנים ומקושר בשלשה כו':</b><br><b>כתוב בו זוזין מאה דאינון סלעין עשרין כו':</b><br>הודיענו כי כמו שגט פשוט בעד אחד פסול מדאורייתא כך גט מקושר פסול בשני עדים וכבר בארנו כי גט שם לכל שטר ולכך אמר כתוב בו. ואלה הזוזין הנזכרים בכאן הם דינרים שיש ארבעה מהם בסלע כמו שזכרנו פעמים כי הסלע ארבעה דינרין: 
+
+
+Mishnah 3
+
+<b>כותבין גט לאיש אע"פ שאין אשתו עמו כו':</b><br>כבר בארנו פעמים כי השובר הוא מחילה. ומה שאמר לאשה רצונו לומר שטר שיהיה כתוב בו שאשתו מחלה לו כתובתה. ובלבד שידעו העדים שזה הוא פלוני וששם אשתו היא אותה שזכר שיש לחוש שמא יכתוב גט על שם אשת איש אחר ששמו כשמו ויוציא אותו הגט אשה והיא אינה גרושה וכמו כן השובר צריך שידע כי פלוני שם בעלה ובכן יוכל להעיד עליו וזהו פירוש מה שאמר ובלבד שיהא מכירן. ומה שאמר והלוה נותן שכר ואפילו הוא שותפות כגון שיתן לו ממון לעשות בו סחורה ולא יהיה אצל אותו שמתעסק בו נכסים כלל וזהו הנקרא עסקא ודינו אצלנו פלגא מלוה ופלגא פקדון ואע"פ שחציו בלבד הוא שהוא בתורת מלוה הוא משלם כל השכר: 
+
+
+Mishnah 4
+
+<b>אין כותבין שטרי אירוסין ונשואין כו':</b><br>אריסות הוא שותפות בפירות הקרקע. וקבלנות הוא שמקבל הארץ בחלק מפירותיה ולפיכך הוא נותן השכירות ואפילו הוביר אותו כמו שנתבאר בתשיעי ממציעא: ושטרי ברורין התרצות כל אחד מבתי דינין באיזה איש שיהיה שידין לו כמו שיתבאר במסכתא שאחר זו זה בורר לו אחד וזה בורר לו אחד וכמו כן לכתוב טענותיהם רבן שמעון בן גמליאל אומר שהוא יכתוב לכל אחד מבעלי דינין שטר אחד שיהיה בו טענותיו וזכיותיו ולחבירו אחד כמו כן ואינה הלכה אבל יכתוב שטר אחד ויהיה בו טענות כל אחד משניהם ואיך פלוני נתרצה בפלוני הדיין וטען כך וכך ופלוני נתרצה בפלוני וטען כך וכך:  
+
+Mishnah 5
+
+<b>מי שפרע מקצת חובו והשליש את שטרו כו':</b><br>רבי יוסי סבר אסמכתא קניא והוא שיאמר אדם כשתעשה כך או כשיהיה דבר פלוני על ענין זה יש לפלוני עלי כך וכך מזהב וכיוצא בזה וכל מה שיהיה על דרך זה יקרא אסמכתא ואין מתקיים מזה כלום ואינו ראוי בשום פנים אלא א"כ נטל קנין על זה בב"ד חשוב ויתפוס זכיותיו באותו ב"ד ויאמר כשיהיה הדבר תעשה ממה שבזכיותי האלה כך וכך וראוי שיעיינו בזה הדבר שמא הוא אנוס ומצד האונס אינו יכול לקיים אסמכתא ואין שום ב"ד חשוב אלא כשיהיו סמוכין בארץ ישראל כמו שנבאר עוד: 
+
+
+Mishnah 6
+
+<b>מי שנמחק שטר חובו מעמיד עליו עדים כו':</b><br><b>מי שפרע מקצת חובו רבי יהודה אומר יחליף כו':</b><br>ולא ירע כחו של זה הוא רומז אל המלוה לפי שהיה זמן חובו מוקדם וישוב עתה מאוחר ענין הנזק בזה ידוע והוא שלא יטרוף מן הלקוחות אלא מזמן השטר השני והלכה כרבי יוסי וכותבין שובר על איזה ענין שיהיה: 
+
+
+Mishnah 7
+
+<b>שני אחין אחד עני ואחד עשיר והניח להן כו':</b><br><b>האומר לבנו שטר בין שטרותי פרוע כו':</b><br><b>המלוה את חבירו ע"י ערב לא יפרע מן הערב כו':</b><br>אמרו לא יפרע מן הערב רוצה לומר שלא יתבענו קודם שיתבע הלוה. ודברי רבן שמעון בן גמליאל אם יש נכסים ללוה לא יפרע מן הערב אין מחלוקת בזה אבל מחלוקת חכמים בקבלן ופירוש המשנה כך המלוה את חבירו לא יפרע בהן. קבלן הוא שיאמר לו תן לו ואני נותן לך וערב הוא שיאמר לו הלוהו ואני ערב או תן לו ואני ערב או הלוהו ואני נותן לך. ואין הלכה כרבן שמעון בן גמליאל: וממה שצריך שתדע כי ערב דכתובה אינו חייב כלל על איזה ענין שיהיה וקבלן דכתובה הוא חייב שיתן ויתבע ממנו תחילה אבל זה אחר שידירנה בעלה הנייה ואחר כך יגרשנה כמו שזכר רבן שמעון בן גמליאל:  
+
+Mishnah 8
+
+<b>המלוה את חבירו בשטר גובה מנכסים כו':</b><br>יאמר כי המלוה גובה מנכסים בני חורין של ערב כשיהיה הערב קודם חתום שטרות וזה כגון שיהיה הערב בגוף השטר ואחר כן חתמו העדים ואם היה בו ופלוני ערב סמוך אל הלוה גובה המלוה מן הערב מנכסים משועבדים וכשלא נטל הערב בקנין איננו מחויב כלל בכל מה שזכרנו וזה כי פסק ההלכה שכל ערב צריך קנין על איזה דרך שיהיה אלא ערב דבית דין או ערב בשעת מתן מעות ובאיזה צד שיהיה זולת שני הפנים האלה לא יתכן בלא קנין: והלכה כרבי ישמעאל: 
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+Rambam on Mishnah Bava Kamma
+רמב"ם על משנה בבא קמא
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rambam on Mishnah Bava Kamma
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+Four fathers of damages; the Ox and the Pit and the 'Maaveh' 
+These 4 principles from damages, they are the damages that are to do with one's property. 
+And the Ox implies the legs of the Ox, as it's said, it damages what it tramples and it breaks what it breaks and ruins in the way of his walking with his legs. And the 'Maaveh' implies the tooth (of the Ox), and its damage is the result of his eating what he eats from it. It's called with this name from its action since it uproots and seeks what it eats, as it says (Obadiah 1:6): How uprooted is Esau, how sought out (Maaveh) his hidden things.  
+The Ox is not like the Maaveh 
+Implying that it was necessary for the Torah to delineate each of these 4 damagers one by one because it is impossible to learn out one from the other through a 'kal ve chomer' (lesser to more severe exegesis), that since in each of them there is in it a principle which is not in the other, therefore comparison is not appropriate. The Legs whose damage is common is not comparable to the Tooth whose damage is not common. And it is not comparable, the Tooth, that there is in it benefit to the damage to compare to the Legs that there is not benefit in the damage. And it is not comparable, this and this, that there are in them spirit of life, to compare to the Fire that does not have in it spirit of life. And not, this and this, that on the road they go forth and damage to compare to the Pit that does not go forth on the road and damage. Thus in each and every one of them there is in it a principle which is not found in the others so it is necessary for scripture to explain each one from them that they are obligated in damages. And this is not to say that if God may his name be blessed wrote the law of pit and one from the remaining three, we wouldn't learn from them the remaining two in the way of tzaad ha shaveh (exegesis) as is alluded to, however scripture partitioned into 4 laws to establish all from them have a law apart from the other. Tooth and Legs are exempt in the public domain, Pit is exempt from vessels, Fire is exempt from concealed items and further this will all be explained. And it was not necessary to mention at all the 'father'- 'Horn' (of the ox) because there is in it a difference if it's 'Accustomed' and 'Simple' as is explained in scripture. 
+And we say the common principle that is in them etc... 
+Implying everything whose way is to do damage, it is upon you to guard it, if it damages, the damager is obligated to fulfill the payment of damage with the best of the land as we have already explained, the best of the field and land he shall pay. And this has already been explained to us in the fifth section of gittin. And these fathers have offspring that are subcategories, the Legs, if it damages with its body or its hair as it's walking. The offspring of the Tooth that it rubs against a wall for its benefit or spoils fruits for its benefit. The offspring of Fire; a stone, a knife, or a load are placed on the top of a roof and fall because of a typical wind and damage. The offspring of Pit- spit and phlegm which come out from someone. And further these laws will be explained with their principles and sub-categories.
+
+Mishnah 2
+
+"All that I am obligated to guard, I have enabled its damage etc... "
+This (usage) of “hechsher” in the Mishnah is the name that falls upon instances prepared to receive a law from these laws like is explained at the beginning of (mesechta) eruvin. And it says ‘All that one is obligated to guard’ that it does not do damage to a person, that thing is prepared that whenever it damages, even if the owner is not aware, to obligate him to make payment since he did not guard it and this is the reason we say he enabled the damage, thus he enabled all of it. If he enables a part of the damage he is obligated in all the damage, as if he enabled all the damage, for example, a pit as is mentioned, is only obligated in what is appropriate for it. That a pit is obligated in damages once it is dug to 10 handbreadths, and there is not a difference whether he digs a pit of 10 handbreadths or he dug an (additional) handbreadth from a pit that was dug to 9 handbreadths to make it dug to 10, that since he has made it appropriate to damage that it is as if he dug it from the beginning, and this is why it says that ‘if he has enabled a part of the damage he is obligated to pay for all damages as he enabled all of the damage’. 
+After this the Tanna gives five conditions and says that a man is not obligated to pay for damages caused by his property if one of these 5 conditions is missing: The First. That it is not consecrated as holy, for example, if his ox was a sin offering or a burnt offering and it damages, he is not obligated to pay a thing, and this is the idea when we say it is not ‘meilah’, since if one benefits from consecrated property that he is obligated in a meilah sacrifice [as has been explained in mesechta meilah]. And the second. That he damages a son of the covenant, but if the ox of a Jew gores the ox of a Canaanite, the Jew does not pay anything as is explained. And the third, that those possessions which caused from them damage should be identifiable and the owner identifiable, but if one says it is your ox that damaged and the other says it was your ox that damaged and it is not known which ox of these oxen did damage or if the ox is ownerless and damages, that since it doesn’t have an identifiable owner at the time it damaged there is no owner to be obligated to pay for the damage. But if someone else acquires the ox which did damage after it damaged, it has in it as all the rules of all ownerless property (ie, the owner of the damaged ox cannot claim a lien on the damaging ox as is the case with owned property, rather anyone can acquire the damaging ox and there is no lien upon it). The fourth, that the damage was done outside the personal domain of the damager, but if the ox of Reuven entered the house of Shimon and was damaged, Shimon is not obligated in anything, as he will say to him ‘your ox was in my domain, what was it doing there?’ And if Shimon himself damaged it, eg he struck it and it was wounded or died, he is obligated to pay, as he (Reuven) will say to him- ‘you have permission to move him but you do not have permission to damage him’. The fifth, that the damage happens in an area they both are allowed to be, for example, that there was a field owned by the damagee and damager and the ox of the damager damages the field with the Tooth of the Foot, they are not obligated in anything. But if it damages with the Horn he is obligated as will be explained. And it’s explained that this is as long as it’s a place that they both own that is set aside for fruits and oxen, but if it was specifically for fruits and one of the partners went over and brought his ox in and he damaged with Tooth or Foot, he is obligated, even though they both have permission to be there. When all these conditions are complete and there is damage, the damager is obligated to complete the payment of damage with the best of the land. 
+
+Mishnah 3
+
+"Evaluations are in money and things equal to money, before a court and witnesses etc.. "
+That since we brought up these instances of damage with the conditions where a man is obligated to pay for all the damages caused by his possessions, and now (the Mishnah) begins to explain how to make payment and says that evaluation of damages should be made in money, and we don’t say take out from this thing (that damaged), for example, if an ox eats fruits we do not say to the owner of the fruits to take out from the ox the portion which he ate for yourself, rather, we assess what he ate for himself in money and we force the owner of the ox to pay. 
+And that it says ‘an equivalence of money’ implies that since the court does not say to pay for damages for one who inherits (literally 'orphans') a liability except from land, not from that which is movable, since movable things are themselves money. And says that since they don’t confiscate except what is equivalent to money, which is land, and this law applies specifically to inheritors. However if the damager himself pays his portion that he damaged from moveable objects, the hand of the court will be removed from his land. 
+And that evaluation and payment will not be made except in a court of experts and not laymen. And with witnesses that are free men and jewish but not the testimony of slaves or gentiles, that it was necessary to exclude them, because it may arise in your mind to give in and be lenient in testimony for damages, because it happens a lot, and it is rare that there happens to be upon them at the time kosher witnesses, that since collisions between people and between animals mostly happen in the presence of simple people and slaves and gentiles. Therefore it lets us know that we only accept in court kosher witnesses as we say with other testimony. 
+And there is no distinction between men and women in damages whether she damages or gets damaged. 
+And what we say that the damagee and the damager share in payment allude to matters where they are obligated in half damages as will be explained that the damager pays half the damage and the damagee will lose half, and this half also will not happen except when full damages apply, implying with witnesses and a court of experts and the possessions of jews and the rest of the conditions, apart from what we said with the best of the land because this is not fitting for half damages as will be explained. 
+
+Mishnah 4
+
+"5 Simple ones and 5 Accustomed ones, an animal is not Accustomed etc... "
+What is the difference between Simple and Accustomed? Etc... 
+It's called Simple the thing that does not damage regularly and it's not its way that there should come from it specifically damage rather it happened as happenstance. And it's called Accustomed this thing which regularly comes from it this action, always or most of the time. And goring will only be with the horn, and butting will be with whatever limb it happens to be from the limbs of the body. 
+The Accustomed ox that is said about it that the owner had been warned etc..  that it gores typically. 
+And what that it says the ox that damages in the domain of the damagee, it is the opinion of those that hold [that] even the Simple in the domain of the damaged pays the full damage and this law is akin to the law of Accustomed. And further it's explained that the law is not like this.  
+And this Mishnah is lacking, and the language should be completed to say thus- There are 5 Simple from the beginning, and if warned, they are accustomed Accustomed, and Tooth and Legs are Accustomed from the outset, and there are other Accustomed ones just like them, they are the wolf etc...  
+And why it was not necessary to count out all of them and say there are 11 Accustomed is since it is uncommon that it happens in a settlement, all the more so it's not seen in a city. 
+And the panther is the animal which is called in the Arabic language eltzva 
+And what that it says from the best implies from the best of his possessions and the choicest from them. Similarly it's said that the damage is assessed for them with the best fields. 
+And the halakah is not like R Eliezer. 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+In which manner is it that the leg is accustomed to break in its way of walking... The main idea of this whole type of damage, that it is all damage that comes from an animal while it is doing what it's accustomed to do all the time or most of the time. This is the case that is said about it that it is normal and full damages are paid.  And that which is not normal, that there will be in it a thing that it did that was uncommon for it, or that it came through an intermediary of another action, and the animal, the one that did that deed, was not the primary catalyst, for this he's obligated in half damages and this is the half damage he's obligated in for pebbles that shoot out from under his feet. That he pays (is assessed for) the full amount of damage, as it's explained in the 8th perek of this tractate.  And the explanation of 'a bucket'- a thing that was tied to its foot or it was jumping and digs its feet into the ground.  And this the chicken does more than other birds.
+
+Mishnah 2
+
+How is the tooth accustomed to eat what is appropriate for it...  What that it says in what matters is this said returns upon what that it said it eats fruits or vegetables, but eating garments or vessels in the public domain obligates in half damages since it is the way of people to place garments or vessels in the public domain for when they are needed.  And the explanation of what that it benefits, that he pays for items which are appropriate for its portion of eating from things it's normal for the animal to eat, for example, a donkey that ate 10 liters of dates, the master pays for the donkey the value of 10 liters of barley.  And if it was the price of barley was more he pays the value of the dates alone, and like this is the way to evaluate and judge. And when it was placed in the midst of the market and turned to the side and ate, then he pays what he damaged.
+
+Mishnah 3
+
+A dog or a goat jumped from a roof etc... A thin cake and sometimes that coals attach to it.  And When they are eaten in the field and they ignite the field with that coal, behold in his eating of the cake he is acting normal and he pays full damages.  And for lighting the field, it's different, and therefore he pays half damages.  (other versions translate differently- saying he pays half because it is pebbles).
+
+Mishnah 4
+
+Which is unaccustomed and which is accustomed: 'Touching' implies touching it and pulling it and it does not gore. And the halacha is like Rav Yehuda in the explanation of the accustomed ox and the halacha is like Rav Meir in the explanation of a simple ox. And all the time that the ox is accustomed to gore it does not return to its unaccustomed status until that children can play with it and it does not damage by goring.
+
+Mishnah 5
+
+An ox that damages in the domain of the damager, how is this? It pushes… When it's learned out one law from another with 'lesser to severe' exegesis, It should not be that what we derive (has a penalty) is greater than what we learn from, rather it should be like it.  And this is what it says 'it's enough that what comes from the ruling (the exegesis) to be like the ruling'. And there is not in this a disagreement because this is from the Torah, that it says with Miriam 'and if her father spits in her face, would she not be embarrassed for 7 days', all the more so for the divine presence.  That if the father gets angry with her she separates from him for seven days, all the more so he who God may his name be blessed gets angry at, that it's appropriate that he be isolated for more days, however, the verse says to isolate for 7 days, behold, there, the law of the divine presence which is learned from the father is like the law of the father. And thus the main point of disagreement of Rav Tarfon and the sages is this, that since Rav Tarfon says at the end, what that we say 'it's enough that what comes from the ruling (the exegesis) to be like the ruling', that when we want to obligate this thing which we learned out from another law that we did not learn out previously, and thus there will not be in it a ruling greater than the ruling from which we learned it out from.  Like that we learned that when the divine presence is angry she secludes for 7 days and this thing was not known before this, however, that when there will be by us a known law of one of these things like half damages, and after that we learn this with a lesser to more severe exegesis, if it does not add to the law and obligate to pay full damages, it will be that this exegesis is in vain and does not add a thing to our knowledge, that this half damage was known without a lesser to more severe exegesis. And in a case like this, we do not say 'it's enough that what comes from the ruling (the exegesis) to be like the ruling' because there does not come a ruling, rather half damages are known.  And the sages say even in a case like this, we say 'it's enough that what comes from the ruling (the exegesis) to be like the ruling' since it does not come from a ruling, rather we know it was (half) damage  [other editions remove from 'Since']. And thus I explained to you this idea that it should not rise in your mind that Rabbi Tarfon does not hold by this rule ('it's enough...') in other places since he believes like this in this place alone, that he does not hold by this as we explained.  And the halakha is like the sages.
+
+Mishnah 6
+
+A man is accustomed always, whether by accident or intentional etc... Like that a person is sleeping and comes another and sleeps at his side, the second is accustomed with regard to the first.  And if the second damages the first, he's obligated (to pay damages).  And if the first damages, that he was asleep first the other who came to sleep at his side, he is exempt.  And if the two lay down together,  all who do damage from them to their friend are obligated, since they are both accustomed to each other.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+A jug is placed in the public domain... And the jug broke in the public domain and someone was slipped in the water... The general rule by us, it is not the way of people to pay attention to the road, therefore, if a person comes and trups on it, he is exempt, and we do not say to him you should have noticed where you were going. And what that it says, if the jug broke and someone slipped in the water, they're obligated, the idea is that when a person damages at the time they are falling or they break another thing- the stumbler (who dropped the jug initially) is obligated to pay what he damaged. This is the opinion of Rav Meir, that he says if someone stumbles, he is negligent, but the sages say that he was not at fault at the time of the falling and he's not obligated in anything. The opinion of Rabbi Yehuda, that he says the stumbler is negligent, if he intended to take the shards. Therefore he is not at fault as we explain it is as if no one ever owned the shards. And the halakah is like Rabbi Yehuda and not like Rabbi Meir.
+
+Mishnah 2
+
+If someone pours water in the public doman and it damages another...... What that it says if someone hid thorns or glass or made a fence out of thorns and someone is damaged by them, he's obligated Because it's an established principle that it's not the way of people to rub against walls.
+
+Mishnah 3
+
+If a man put out his chopped straw or stubble in the public domain....
+This that we said all who get there first is entitled to it, it is a fine.
+And cattle dung, even at the season of taking out of manure, if it damages, they are obligated.
+
+Mishnah 4
+
+2 potmakers that were walking one after the other... This is when the faller is able to get up and he doesn't get up, rather he remains lying until the other trips over him And the halachah is like Rav Yehuda in the explanation of the accustomed ox and the halachah is like Rav Meir in the explanation of a simple ox. And therefore (he is obligated, but) if he is not able to get up and the other falls on him, he is not obligated, as we explain, if he trips it is an accident 
+
+Mishnah 5
+
+This is all clear
+
+Mishnah 6
+
+Two that were going in the public domain, one was running etc... ... The idea by us is that he who is running is different and if he damages any man at the time of his running, he is obligatged Unless that time is the eve of shabbasim or the eve of holidays because people are rushing to do matters of mitzvot. And because of this, this (mishnah) is lacking, and it's appropriate to say thus, if 1 was running and 1 was walking on the eve of shabbosim or the holidays or that it was 2 were running on the other days of the year and they damage each other, they are exempt.
+
+Mishnah 7
+
+It lets us know that the chopper, if he damages, he is obligated, whether he is on his own property or if he is not on his own property, and whether he damages in a place where many are found, and this is a public domain, or in a place where the many are not found, and this is a private domain.
+
+Mishnah 8
+
+He pays the balance, that he should evaluate how much this one is obligated for what he damaged and how much the second is obligated also, and if the damages are equivalent, this one and this one go out (with nothing)... And if the damages of one of them were more, that it was appropriate for one to pay more than what is appropriate for the other to pay, he who damaged more pays the difference. And it is not necessary to give an example because this is clear. And that the pasuk says ' if it gores a minor man or woman, like this judgement should be done to it. It's a disagreement between Rabbi Akiva and the sages in the explanation of this pasuk, the sages say like the judgement of one ox to another ox so too the judgement [of an ox] to a person, meaning to say that the unaccustomed is obligated in half damages and the accustomed full damages. and this has already reached us that all agree that a man is always accustomed. And Rabbi Akiva says like this judgement refers to the accustomed cow, because the pasuk comes to speak about this matter, thus it will be in general the law of an ox that damages a man whether it is accustomed of unaccustomed And the halakhah is not like Rabbi Akiva
+
+Mishnah 9
+
+An ox is worth a manah (100 dinarim) gores an ox worth 200 (dinarim): An ox worth 200 that gores an ox worth 200:... It's a dispute between Rabbi Yehuda and Rabbi Meir [when the carcass is increased in value]. And this is because the idea in our hands [is that] the carcass goes to the owner meaning to say to the damagee, and they evaluate it to him based on it's value. And this is what that it says in the pasuk 'and the dead one will be to him and he (the damager) will pay him half damages above if it was innocuous , or full damages if it was accustomed. Since what that it says Hashem (the torah) that they divide the money implying that he is obligated in only half damages. And this is what that they said the diminishment that the death causes- they split, and this is how it appears to one who examines it. And what that it's said and they should sell the live ox means to say that the innocuous pays half damage from itself like we said before, and there is not a dispute in these issues. But there is a dispute between Rabbi Meir and Rabbi Yehuda when a carcass is worth near the (time of) death, for example, a dinar and increases it's value and It's worth before they appear in court 2 dinarim, Rabbi Yehuda says (the pasuk says) "and also the dead they should split" and calculate to him a dinar and a half, and pays him half damages, since the dinar it increased, they split it And Rabbi Meir says it's not for him except the dinar that it was worth at the time it died, like it's said, 'and the carcass will be to him', as if to say whatever the carcass increases in it's dead state, goes to the damage. And just like this, when the carcass is not worth anything at all at the time of death, and afterwards it becomes worth money, R. Meir says, 'it's not calculated that money, rather pay him half damages, and this is what it says that we say 'and they should sell the living ox and divide the money. And R. Yehuda says 'calculate for half of the value of the carcass since it's value is all profit since it was not worth anything at the time of death. And this is what R. Yehuda says to disagree with him, keeps 'sell the live ox' he does not keep 'and also the dead they divide'. And the halakhah is like R. Yehuda
+
+Mishnah 10
+
+Further it will be explained to you since someone who embarrasses you, and even a man is not obligated for embarrasing until there was intentention. All the more so if an ox embarrasses he is exempt.  And it's already known that the principle by us is that a man does not die and pay, and this is explained in the 3rd chapter of kesubos.  And what that it says that he blinded the eye of a slave and knocked out his tooth that he is obligated wants to imply that the slave goes out free like is explained in the pasuk.  This is the obligation he is obligated in.
+
+Mishnah 11
+
+All this is explained and clear and what that it says... that one who takes (restitution) from his friend on him is the onus, if he doesn't bring proof, there is nothing to him. And even the matter he admits to him he damages is not to him, when he says an innocuous ox damaged or a small animal damaged because the principle in our hand with that he claimed wheat and he acknowledged to him barley, he is exempt even from the value of barley, but if the damagee seized the portion of what he acknowledged to him barley, he is exempt even from the value of barley, but if the damagee seized the portion what the damager acknowledged to him, he gets to keep it, and we do not take it from his hand. and so too if it came into the domain of the claimant of wheat the portion what was acknowledged to him of barley we don't take it from his hand
+
+Chapter 4
+
+
+
+Mishnah 1
+
+An ox that gores 4 or 5 oxen one after the other... We already explained in (tractate) kesuvos that a gold dinar is worth 25 silver dinarim and when the damagee too possession of the ox to recover the money, and it went out from under his hand and it damaged another, the next damagee collects complete half damages and if there is extra he will return to the previous one. And R. Shimon does not disagree since he took possession of it, he becomes with this a paid watchman and he's obligated in damges. And all these laws, they are for an innocuous ox that the principle in our hands is that he pays for the body, as we've explained. But if it was accustomed, we don't need any of this because he pays full damages uncapped. And the halakah is like R. Shimon.
+
+Mishnah 2
+
+An ox that is accustomed for it's species is not accustomed... We say that it was accustomed to 1 species but it's not accustomed to other species rather it is regarded as innocuous until it is accustomed. And as it says an ox that is accustomed to it's own species is not accustomed to a different species and thus the principle for all these halakos regarding an innocuous ox. And the words of R. Yehuda are correct.
+
+Mishnah 3
+
+When it happens that there is a case where a jew is judged with a canaanite, the principle of law between them is: if there is merit to our case according to their laws, we go by their laws, and we say to them this is your law... and if it's better for us to go by our laws, we should judge with our laws and we say to them this is our law.  And don't wonder about this and it shouldn't be difficult in your eyes since that who does not have complete characteristics of people (implying characteristics of justice between man and his friend, which keeps together a group of people) in truth are not included in people, and what is to be said on this topic would require a speech for itself.
+
+Mishnah 4
+
+An ox of a competent person that gores an ox of a deaf-mute or incompetent person.... When it becomes accustomed to gore an ox of a deaf, deranged, or minor, to damage people, at that time we appoint to them stewards. "A stadium"... An ox that people accustom it to do as follows: that this one sends his ox and this one sends his ox and they signal to them with a sound that they are familiar with so that they will try to over power the other ox to see which one of them will win over his friend. And this is not the nature of the ox, rather, the will of their owner. And many sinful people do this with many types of animals and birds.
+
+Mishnah 5
+
+An ox that gores a person and they die, if it's accustomed, pays etc.... An ox that was accustomed to people, that many situations, from among them it gored 3 canaanites before it gored a jew.
+
+Mishnah 6
+
+The idea they're saying is that he's exempt, ie exempt from the death penalty, rather he's obligated in restitution if he was accustomed to this deed.  As if to say that he is accustomed to rub against walls so that they fall on people. And also all other cases like this.
+
+Mishnah 7
+
+An ox of women, an ox of orphans... (hazor s/b nizkor) It is mentioned by the Torah the word ox with regard to damages of the ox 7 times, 1 for it itself, and the other six is to include all of these things (that are listed here). And they are the ox of a women, the ox of an orphan etc... And the halakah is not like Rabbi Yehuda
+
+Mishnah 8
+
+An ox that goes out to be stoned and it's consecrated The Torah is saying the ox should be stoned, and it's flesh shall not be eaten. And since it's decreed upon it to be stoned, how is it possible to eat it? rather it's necessary to say 'it should not be eaten' to prohibit benefit.
+
+Mishnah 9
+
+Tied up with it's reigns or closed the door appropriately The word 'reigns' (moserah) is the rope or something similar that we tie it up with. And the halakah is like Rabbi Yehudah but is obligated to slaughter so that it removes the possibility to damage.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+An ox that gores a cow and a fetus was found at it's side: This mishanh is according to the opinion of Sumchos, who he says money that lies in doubt you divide. And if it would become clear to us that after it miscarried this fetus, that it was gored, we would not obligate for the fetus anything. And similarly if it became revealed to us it was gored while it was pregnant, and it miscarried, he will be obligated half damages even for the fetus. And since there's a doubt he pays a fourth of the value of the fetus, that is a half of a half, and this is in the case of a innocuous. And if it was accustomed he pays complete damages for the cow and half damages for the fetus. And thus that when a cow gores an ox and is found it's fetus at it's side, if the (goring) cow is found, you take the half damage from the body of the cow, just like usual. And if the cow was lost and not found, and yet the fetus is found, we pay from the fetus a quarter of the damages since that if it became revealed to us while it was still in it's womb when it gored the law would have been that they pay half damages from the fetus, because this principle has been explained- a pregnanant cow, it and the fetus gores. And since it is a doubt you pay a quarter as has been explained. And the halakah is not like Sumchos in all of this discussion, rather like the Rabbis who say one who takes out from his friend upon him is the onus. And even if the damagee says 'I am positive' (you owe money) and the (alleged) damager says 'I don't know', we do not take from him anything except with proof.
+
+Mishnah 2
+
+A potter that brings his pots into a courtyard of a homeowner etc... What it is saying with the fruits, that if it (the animal) was damaged from them... means to say if (the animal) stumbled on them, but if it happened to him damage from eating them, he is not obligated in anything in any matter. That the owner of the fruits did not accept upon himself the guarding of the animal of the house owner and it was not to him that it shouldn't eat.
+
+Mishnah 3
+
+A person brought in an ox to a courtyard of a homeowner without permission etc...
+this is the case where that ox was 'accustomed' to fall on people in pits, therefore he's obligated to pay the ransom, specifically when he makes himself fall there because of food that he saw in the pit, and therefore the ox is not obligated to be killed.  And the halakah is like Rebbi that he says that the owner of the house is not obligated in anything if he did not accept upon himself to guard it, and similarly the owner of the ox is not obligated in anything since he had permission to enter.
+
+Mishnah 4
+
+An ox that was intending for his friend and struck etc....
+Because it wants to discuss that if a man is intending (to strike) his friend, it says an ox who intends (to strike) his friend, and there's no difference whether the ox intended for an ox and struck a woman or he intended to the woman herself, he is not obligated the value of the fetus since the torah does not obligate in this, rather a man only.  And what that it says with a convert, that he is exempt for the fetus, does not mean to say that when she converted that she was already pregnant, as this is clear to us, rather it means to say that she got [pregnant] [SUBSTITUTE: attacked] in the life of (her husband) the convert and the convert died or she miscarried after the death of the convert, because the principle in our hand is when there is a husband, the torah endowed it to him, when there is not it is not endowed to him.  Therefore he is not obligated in the value of the fetus when there is not to this convert heirs, meaning to say 'sons' that were born in the jewish religion and their conceiving was when they were jewish.  And we already know the words of Rabban Shimeon ben Gamliel, is it true that when a woman for whom she gives birth (her husband), she increases (in value)- and she does not have any portion in the increase of value at all?  And this is what Rabban Shimon Ben Gamliel says, yes, the value of the fetuses are to the husband but the value of (the woman, caused by the) fetus is divided.  And the Sages say the increase from the pregnancy is to the husband.  Therefore the first tanna evaluates the increase (of the woman) and the value (of the fetus) and gives everything to the husband.  And in this the gemora explains the words of the first tanna and says how we evaluate the value of the fetus, we evaluate the woman how much she was worth etc...  And the halakah is not like Rabban Shimon ben Gamliel.
+
+Mishnah 5
+
+If someone digs a pit in a private domain and opens it in a public domain...He digs a pit in the public domain and an ox falls into it.
+All this is clear and does not need to be explained.
+
+Mishnah 6
+
+A pit of 2 partners and the first one passed by etc... The first one covers it and the second comes and finds it uncovered etc....
+[The ox] falls forward from the sound of the digging that it will trip by the edge of the pit because of the sound of the digging that the digger digs in the ground of the pit and [the ox] falls into the midst of the pit and thus the owner of the pit is obligated.  However if it falls backwards and the case is that it had already passed the pit and it tripped [on it's edge] and returned backwards and fell back onto the pit, he is exempt, except if he falls into the pit and then he is obligated in whichever of the two scenarios that it will be.  
+And the torah says 'he falls there an ox or a donkey' and we receive in the explanation of this passage 'an ox' and not a person, 'a donkey' and not vessels.  And he will not also be obligated for the animal except when it will be a deaf mute or a deranged or a child, but an ox that is an adult and intelligent is not obligated for this at all because he [the owner of the pit] is able to tell him it needs to look and go.
+
+Mishnah 7
+
+Whether an ox or whether any animal that falls in a pit etc...
+All this is clear and it does need explanation.  However what it says 'diverse kinds' that this alludes to what it says 'you should not plow with an ox and with a donkey together'.  And it says any 2 types of animal are thus, you can not plow with them, and not to pull them together and this rabbinic.  However from the torah it is not forbidden to plow to pull and lead except a clean animal and an unclean only.  Similar to an ox and a donkey. And already explained this in the eighth chapter of tractate 'mixtures'.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+One who brings sheep into a pen and locked (a gate) in front of it appropriately etc...
+Appropriately, this is that he will put in the place that he brought (them) in there a door that will not cause to fall because of a common wind.  And what that it says 'the bandits brought it out' is not to say they took out the animals with their hands, because this is clear.  Rather it implies when they were the cause for their exit.  For example they stood before them until they backed off from them to another side and they try to lose them and it is as if they took them out with their hands.
+
+Mishnah 2
+
+if he left it in the sun (typo in sefaria ... be chama not behema) or if he gave it to a deaf mute, an imbecile, or a child ....
+It is the way of shepards that there is to them helpers under their hand, they will give over to them flocks of sheep to guard them.  And it says also that when the main shepard gives over to the other shepards who are under his hand, they enter in his place and when it damages, he will be obligated in the damage- the second shepard which is under the main shepard, and not the first shepard that is the main shepard.  And we do not say in this case a guardian who gives over to a guardian is obligated, because the customs of shepards is as such.  
+And the topic of it falling, for example, he trips on a stone or a tree and falls, but that when it pushed some of the sheep to some others and they fall and damage, he pays what they damaged, that this was the cause of the damage...  that when he passed them all at one time and their way is that some push others, and it would have been appropriate to pass them one by one.
+We have already explained in the second chapter how it is the law of what we said that it pays what it benefited from.  And the idea of the evaluation for that which it damaged in this way.  And it is that we will know the amount of the field, we say how much is the value of the plantings of a 60 cubits field from these vegetables or these fruits.  And once we know that value, after this we will say how much is the value () of this portion from the field that has in it 60 cubits of this type of seed, and this cubit that the animil ate which sprouted from the group of 60 cubits and we know what is the difference between the two evaluations and he will pay the damages.  And similarly whatever amount the animal eats will be evaluated in 60 parts like that (ie if he ate 1 pound we evaluate as a field with 60 pounds), and this is the principle which we said 'in that field' (in the mishnah) means to say if he ate a Seah it will be evaluated with 60 Seahs in that (type of) field.  And there is an allusion to what is said by God (in the torah) "and it will eat in the field of another" and we learn based on a tradition that it teaches we evaluate as a portion of a different field.  And this law is in order to  make a compromise between the damagee and the damager, because if we were to say, "how much is the value of a an amah that he ate of sprouted fruit" He would obligagted in a lot of money, and if we said also how much this field is worth with this seed as such and such Seahs(ie the actual field- which is generally much larger than 60 Seahs).  And we'll say afterwards how much is it worth after it was eaten from it 1 cubit it comes out that it will be the difference between the 2 amounts- a very small amount- because there is not an amount to the purchaser that is 1 cubit in a thousand is not comparable to the amount of 1 in 60 cubits.  And thus they calculated this as a 60th, just like most amounts by us are a 60th as is explained in tractate Chulin. 
+And Rebbe Shimon says that this law is concerning fruits that needs the field to complete ripening.  And this is why we evaluate as part of the filed as we have explained.  However complete fruit their law is as if they are detached, and they will not be evaluated except for the amount what it ate alone.  And the law is like Rebbe Shimon.
+
+Mishnah 3
+
+One who stacks in the midst of a field of his friend without permission etc....
+Since we have said the guardian of the field in a valley and to any person they can stack in the midst of the field, and he gives him permission... Behold it is as if he has accepted upon himself to guard it.  And therefore the guard will be obligated.  And even though he did not tell him 'I will guard it'... However the owner of a house we have explained that he is not obligated until he accepts upon himself to guard it.
+
+Mishnah 4
+
+One who sends a fire in the hand deaf mute, an deranged person, or a child etc...  One who sends a fire and it consumes trees or stones etc....  a fire passes a fence higher than 4 cubits etc... One who kindles in the midst of his own domain, until how much the fire burns etc....
+What that it says, Rebbe Shimon says "Its all according to the kindling" means to imply we observe the size of the fire that he burned and we estimate how much is the end what it is able to go out.  And we say in the way of a example, if it was possible in the majority of cases that it will kindle from it's flame until a distance of 20 cubits, and all that it consumes within the 20 cubits, he is obligated, if it consumes outside his domain.  And if it continued outside the 20 cubits of the kindling at a greater distance, he is exempt, because it's a thing outside the known measurement (that a fire can travel), as if it passed a river or a fence higher than 4 cubits.  And the halakah is like Rebbe Shimon.
+
+Mishnah 5
+
+One who lights a stack of grain and there were vessels and they burned etc...
+That he lights in his own domain and it went, and it consumed in the domain of his friend; in this example the sages say he only pays for the tack but not the vessels.  However we evaluate the place (displacement) of those vessels as if they were full of grain.  But if he kindled a stack of his friend he pays for vessels that are inside of it.  And only vessels that are normal to place in the stack, for example a plow or a winnower[look up].  But aside from these types of vessels he is not obligated except for the amount of the body from the grain as we mentioned.  And if he lit the tower, the owner of the house swears on what was inside of it a Torah oath and the one who lights it will pay all the owner of the house swears on it.  And only the evaluation that there is to him the amount he says he lost inside the fire.  And the halakah is not like Rav Yehudah.
+
+Mishnah 6
+
+A spark that emerges from under the hammer and damages, is liable, etc...
+And the halakah is not like Rebbe Yehudah
+
+Chapter 7
+
+
+
+Mishnah 1
+
+It's more broad principles of payemnt of 'double' than principles of payment etc...
+They said in Sifra 'On anything of negligence' is a generality, 'on an ox and on a donkey and on a sheep and on a garment' is a specification, 'on all lost items' returns and generalizes; a generalization and a specification and a generalization, you don't judge this except that which is like the specification. [see here for more https://outorah.org/p/6471/]  Just as the specifications, as is explained, is a thing that is moveable, and they are inherently worth money, [this applies] also to anything moveable and worth money.  This excludes land that is not moveable, it excludes slaves, as there is an (biblical) association to land.  It excludes contracts that even though they are moveable, they are not inherently worth money.  And from this law it is clear to you that payment of double is made with living things and with non living things.
+
+Mishnah 2
+
+He steals on the basis of 2 and slaughters or sells on their word (testimony of witnesses) or on the basis of 2 (others) etc..That when he slaughters with his own hand on Yom Kippur he is not obligated to pay 4 or 5 fold because because he's obligated in spiritual excision and furthermore, it will be explained to you in tractate 'Lashes', That all who are obligated in spiritual excision get lashes.  And it's a set rule by us that a person does not get killed [and/or get lashes] and pay, however he is obligated to pay 4 or 5 fold when he gives to another person to slaughter for him on Yom Kippur.  And similar to this if another slaughters for him on Shabbat or for idol worship, he's obligated to pay because the rule in our hand is that there's no difference between that he slaughters it himself or another slaughters for him, regarding payment.  And the evidence to this is what the Torah says 'or he sold it' and we learn through a tradition 'or' is to include a messenger (slaughter or sell it).And when he steals from his father and slaughters it or sells it he pays 4 or 5 fold to his brothers and calculates for them their portion in this.  And we already explained in the second chapter of 'Consecrations' that secular meat that was slaughtered in the temple grounds is forbidden to gain benefit from, however because this prohibition is rabbinic, one who slaughters secular meat inside (the temple) is obligated to pay 4 or 5 fold according to the Rabbis. And the halakah is not like Rebbi Shimon.
+He steals on the basis of 2 and slaughters or sells on the basis of 2...
+It is known to us in this law that his admission that he sold or slaughtered it is similar to testimony of a single witness about him in this... just as the testimony of a single witness, if comes a second and testifies the testimony is confirmed and he's obligated in the payment of 4 or 5 fold, and similarly that he admits that he slaughtered or sold, if witnesses come after this and testify that he slaughtered or sold it, he pays, and we do not say 'one who aknowledges a fine is exempt, and that since he admitted when there were not witnesses there he is exempt', rather the whole time that witnesses come, he's obligated.  And this is when he denies the actual theft before the witnesses of the theft come, and after the witnesses of the theft come he admitted to the theft and the sale or slaughter.  But if he admits to the actual theft before witnesses come he is exempt from paying the 4 or 5 fold even if witnesses of the slaughter or sale come after this.
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+He steals on the basis of 2 and slaughters or sells on the basis of 1 etc... [and it is also like this in the printing of Napoli] He steals and slaughters in shabbat, he steals and slaughters for idolatry etc....
+The disagreement between Rav Shimon and the Rabbis is it is not in whom that stole and consecrated, rather it is in whom steals something that is consecrated and slaughters it or sells... The rabbis say it was stolen from the "house of the man" (as the torah says) and not from the temple.  And Rav Shimon says consecrated items that he is obligated in their responsibility the possession of the owners they are, and therefore 'it is stolen from the house of the man' we can read into the situation.  And it has thus ben explained in the first (perek) of Megilah that 'Nedavos' you are not obligated in their responsibility and it is when he says behold this is a burnt offering or a peace offering.  And Rav Shimon does not obligate one to pay 4 or 5 fold for one who steals a consecrated animal that he is obligated in it's responsibility and slaughtered unless he slaughters it in the temple courtyard for the sake of the owner or if it is a blemished animal and it is slaughtered outside he courtyard, because anything standing to be redeemed it is as if it is redeemed.  And the law of a blemished animal is that they should be redeemed as is explained in it's place.  However if you slaughter these outside and they are complete without blemish you are not obligated at all because it is slaughtered invalidly.  And the opinion of Rav Shimon is already known that he exempts to one that slaughters secular meat in the temple courtyard because he slaughtered in an invalid way.  And the halakah is not like Rebbi Shimon.
+
+Mishnah 5
+
+Sells except from one one hundreth from it etc...
+He steals in the domain of the owner and slaughters and sells it outside etc...  
+All this is clear.
+
+Mishnah 6
+
+he was leading it and leaving and it dies in the domain of the owner etc...
+This is teaching us with this halakah 2 principles, number 1, that the thief is not called a thief until he brings that thing which was stolen to his domain and he acquires it in one of the ways of acquiring moveable objects.  At it's already preceded us their explanation in the first (chapter) of kiddushin.  And the second, that the 4 guardians do not acquire the thing given to them to guard relevant to that he would be obligated in it's guarding, and each one from them are obligated the laws specified for them, as has been explained.  If he does not acquire the objects in one of the ways that objects are acquired in buying and selling, as has been explained in the first (chapter) of kiddushin.  And this is what they said, that the made a rule that you pull (an animal) with guardsmen just like that it was instituted you pull with purchasers.  And guard this rule because it is a great principle and it helps with rulings.
+
+Mishnah 7
+
+One may not raise a small domesticated animal in the land of Israel.
+One may not raise small domesticated animals in the land of Israel because they graze on crops.  And Syria, these are the lands that David conquered, and we have already explained their topics in the sixth (chapter) of (tractate) uncertain produce. And what it says that one should not raise pigs this is the law for all of the things that are forbidden to eat, however it spoke about pigs because it is known that they are possible to raise similar to cattle and sheep.  And we don't spread out traps- traps or nets to capture with them doves, unless one distances them from a settlement, meaning to say the settlement of a city, 4 mil (~3 miles) which is 30 ris, and this to distance themselves from theft, that he should not capture doves of the inhabitants of the city.  And (the mishnah) forbids us to not raise dogs because they damage.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+One who wounds his friend is obligated to pay 5 etc:  One who embarrasses a naked person, who embarrasses etc...
+When he cuts off his hand or his foot he is obligated in the 5 punishments, but when he does to him 1 of these damages or 2 from these, for example, that he embarrasses him only, he is not obligated except for embarrassment.  And similarly if it's only pain he's not obligated except for pain.  As is said as an example that he burns him with a skewer on his fingernail and all this one should examine.  And if he passes over, the victim, on the words of the doctor, and was added to his illness or another injury happens because of this, the damager is not obligated for any of this new illness, because the patient neglected himself. And know that it is very important principle from the principles of our religion, that you don't collect fines in Babylonia and all the other lands outside of the land of Israel only.  Because that he blessed be he said "before the judges" and we do not have judges that heir name is called [true] judges except for judges with ordination in the land of Israel.  And this is explained in Sanhedrin.  All judges in the world it is as if they stand in the place of judges in the land of Israel, and even so they do not fill their place except in matters of general things people do, in order that they should not lose the rights of people.  For example loans, buying, selling, acquiring, admissions, and denials.   And when an animal damages with the tooth or the foot that they are accustomed to this, as is explained, and similarly when a person damages an animal.  However an animal to a person or a person to a person, and all fines, they do not pay anything, except with the court in the land of Israel, because these are things that from them they don't happen except for a little bit, and from these things you do not lose a lot of money.  And it is appropriate to do when someone wounds his friend that it should be evaluated in all that he would be obligated, from time off work, and embarrassment, doctor bills, pain, and the fines, and they should add together everything and the one who wounds will pay at one time and will be absolved, if it was that the court case was in the land of Israel. And if it was outside the land we excommunicate the one who wounds until he gives what he obligated to pay on the basis of mutual agreement or go up with the other person to the land of Israel and when he gives what he is obligated to pay to him we release his excommunication, and even if the one who wounds is not happy with this.  It is appropriate to mention here that the half damages that an innocuous ox pays is considered a fine and we do not collect this outside of Israel except according to what is mentioned.  However half damages with stones that was mentioned already in the second chapter from this tractate and it is that when rocks shoot out from his [the animals] feet and it breaks vessels he pays half damages from the entire damage [not limited to the value of the animal], that this is law and not fines and we can collect it outside of Israel and only if it was in the domain of the person who was damaged.  However in the public domain he is not liable for any damage of the foot as it is explained there.  And full damages are not a fine and is collected outside the land of Israel except an ox that is accustomed alone because the idea in our hand there are not 'accustomed' oxen in in Babylonia [because there is no Sanhedrin].
+
+Mishnah 2
+
+This is a stringency with man compared to ox that the man etc... 
+They said this stringency with min compared to ox there is in it a reliance on the topic which is already in the third chapter of this tractate, that an ox that embarrasses is not obligated, and we already explained in the 5th chapter also that the ox is exempt from fetuses.
+
+Mishnah 3
+
+He strikes his father or mother and did not cause...
+We already explained that from the main rules that are in our hand, a man does not get lashes and pay, rather that if a man does something that obligates him in lashes and payment, he gets lashes and does not pay.  With the exception of one who wounds his friend on the day of atonement only, that he pays and does not receive lashes, because the passage is clear, with one who wounds that he should pay no matter what.  And that is what it means when it says 'a hand for a hand'.  And the explanation that comes from this, that it is something given from hand to hand, and what is it?.. money.  Since after that it says that as he did should be done to him, that it did not need to say 'hand to hand'.  And this is idea that the torah clearly included, one who wounds his friend (is obligated) in payment.  And the laws is not like Rebbi Yehudah.
+
+Mishnah 4
+
+A deaf person, an imbecile, or a child encountering them is disadvantageous.
+All this is clear.  And there is to the judge to afflict them so as to remove their damages from among people.
+
+Mishnah 5
+
+One who strikes his father or mother and causes to them a bruise...
+We've already explained in chapter 14 of tractate Shabbat that one who wounds will not be obligated with his life except when he intends to take the blood which spurts from the wound that he uses it for what we wants.  However if he intends to cause pain and damage only, he is ruining and is exempt from the obligations of Shabbat.  And this is with one who wounds livestock or wild animals but one who wounds his friend, he is obligated to be stoned because his anger is mitigated and his spirit was softened when he damaged the one he is fighting with, thus it was remedied, like it explains one who rips in anger and over one who died that he is obligated because it calms down his mind with this action, even though it is an act of ruining. And therefore he is exempt from everything regarding the damages.  And you should know this and not make a mistake in it.
+
+Mishnah 6
+
+One who slaps his companion gives to him a selah rabbi Yehudah says...
+One who slaps his companion, this is one who strikes his companion with the palm of his hand closed, on the back of his neck.  'He slaps'- That he hit him with the palm of his hand on his face.  With the back of his hand he hits him- with the back of the hand, this is more embarrassing.  He pulls his ear- that he hurts his ear as if it was stung.  And what that it says 'everything is according to their honor' means to say the explanation is these amounts that are mentioned these are the maximum, what they would give to an important person.  And if it was a lesser person, they will lessen for him from these amounts.  And they don't give money except for based on his importance.  And Rabbi Akiva disagrees with this and says that all of Israel is equal in these laws.  And from the main rules of judgement that the court should note extend the time of cases of damages, however Rabbi Akiva gave time with embarrassment alone.  And the law is not like Rabbi Akiva when he makes everyone equal and t not like he law is not like Rabbi Yehuda.  And all of these are fines and the law is in the land of Israel as has been explained.
+
+Mishnah 7
+
+Even though he gives him [money] he is not forgiven until...
+They said there is a 'yes' that is like a 'no', and it is this person that said to him regarding damage to his body on condition to be exempt.  As is known that a person is not forgiving in something like this, and therefore he's obligated.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+One who steals wood and makes it into vessels, wool and makes it into clothes... 
+It says, 'this is the principle, All robbers pay according to the time of stealing' to teach that whoever steals a small animal and it grows with him he acquired it with the change. And if he slaughters it  or he sells it after it grew, that which is his- he is slaughtering and it's his that which he sells.  And he is not obligated in 4 or 5 fold payment.
+
+Mishnah 2
+
+One who steals an animal and it got old, slaves and they got old etc....
+When they rotted a few of the vegetables, we say to him behold what is yours is before you.  And if they rotted entirely he pays as the time of stealing.  And a coin that becomes invalidated that it is not passable in the country, but it is passable in another country. And the law is like Rabbi Meir.
+
+Mishnah 3
+
+One who gives to a craftsman to fix and they are damaged he is obligated to pay.
+There is no difference whether he gives to a craftsman vessels that are complete to fix them and he ruined it or he gives to a craftsman wood or iron to make from them a vessel, and they will make it, and they will complete their work, and afterwards he will damage it, he will pay the value of the vessel in both cases.
+
+Mishnah 4
+
+He gives wool to a dyer and in the pot it was burnt...
+Ugly, meaning it's appearance is bad.  And this is what we say by way of example, this one's color is red but it's appears bad and is not befitting for what he wants it for.  And the topic of profit and expenses, as it says by way of example,  if the garment was worth a dinar, and after the dying it was worth a dinar and a half, and he invested in it a quarter (dinar) you only pay him a quarter of a dinar.  And if he invested in it 3/4 of a dinar, he gives half (a dinar), that it went up in value.  And all this is not contingent on the will of the owner of the garment, rather even if the owner of the garment says to him since you transgressed on what I said, give me what my garment was worth at the beginning, and you take the garment, he is not able to say this.  Because we have said that if the profit is more than the investment, or if the investment is more than the profit, it is an institution for everyone together. And the halakah is like Rebbi Yehudah. 
+
+Mishnah 5
+
+One who steals from his friend something equivalent to a 'pruta' and swears concerning it...
+It is acceptable for a person to give the stolen object to the court in his city and he brings a guilt offering and it atones for him.  And that money remains in the hands of the court until the owner comes or sends someone to the court and they will do what is good in their eyes.
+
+Mishnah 6
+
+He gives to him the principle but does not give to him the fifth etc...
+And even if it was stolen was in tact, since it was not remaining on it from the principle except less than the value of a pruta it is not necessary to go after him.  And we do not say it's possible that piece which is currently less than a pruta became more valuable, and he'd return the value of a pruta.
+
+Mishnah 7
+
+He gives to his counterpart and swears concerning the fifth etc...Until the principle becomes reduced to less than the amount of a pruta.  How so, he steals 4 zuzim and he owes 5, he gives 4 and swears on the 1 zuz, he is obligated in the zuz and a quarter. He gives the zuz and swears on the quarter, he's obligated in a quarter of a quarter of a zuz and it's weight is is that of a carob seed. He gives the quarter of a quarter and swears on [the carob seed hes obligated the carob seed and a fourth of a carob seed, he gives the carob seed and swears on] the quarter of the carob seed he is only obligated in the quarter of a carob seed alone since it is worth less than a pruta.  It is so that he is obligated in this as it says in scripture "an additional fifth he adds on it", and we received in explanation of this, it teaches us that we add a fifth on the fifth, and thus all who are obligated in a fifth the same law applies.  Because we explained "an additional fifth on it" to be increasing fifths in this manner as has been explained.
+Where is my deposit, he said to him 'it's lost'.  I place an oath upon you etc...  The addition of fifth, A person is not obligated in it, except with his admission.  One is not obligated if based on witnesses, as it says and he will sin and be guilty etc... Indeed this will be does repentance on his own.
+
+Mishnah 8
+
+Where is my deposit, he says to him it was stolen and I administer an oath...
+He pays the double payment, it is a fine.  And from our principles a man does not pay a fine based on his own admission.  And this has already been explained in the 3rd chapter of 'Kesuvos'.
+
+Mishnah 9
+
+He steals from his father, and swears concerning it, and he dies etc...
+The Torah says he will return the stolen object etc... and therefore one who steals does not have a remedy until the stolen object leaves from his hand or the person who was stolen from forgives him, and this is when the stolen object is still with him, it didn't change and was not acquired with any change as it was written before.  
+And therefore when the father dies and the stolen object is still in his hand and the father does not forgive him, In all cases the stolen item needs to leave from his hand.  And if he has a paternal brother he should give him what he stole or give the stolen object to his own sons, in a way that the stolen object will leave his hand. And if was not by him a brother from his father and not sons or if he didn't return the stolen object to his sons, that he gives those things for a debt or for his wife's kesuvah or for charity.  And all this when he lets it be known and says this is the stolen object from my father. He should not give this in the way that it is his own money, and this is because the stolen object is leaving from his hand.
+
+Mishnah 10
+
+He says to his son this is consecrated against you benefitting from me...
+All of this is explained in what preceded, and he also needs to explain to who he gives the money to, that he will say to them, that his father swore upon it that he would not benefit from the money, therefore he's giving it to them so that his body will not benefit from the money that he left over.  And it should not be difficult in your eyes that he paid his obligations from the money which he was forbidden to benefit from, because it's possible as is explained in the fourth chapter of 'Oaths' and there we explain it.
+
+Mishnah 11
+
+Someone steals for a convert, and swears to him, and he dies, Behold he pays...
+You already know that a when a convert dies and does not leave children as a jew, he does not have any heirs and whoever is first to his property is entitled to it.  And concerning the convert that died without heirs, it says "and if a man does not have a redeemer...", but to a born jew it is not possible that there will not be to him a redeemer, since it is a tradition in our hands [that it will not be destroyed a tribe from Israel] therefore a man who is from his tribe will inherit him.  And you already know that in any place that it's said 'gift' it implies a burnt offering as a gift, and we already explained this in tractate shekalim.  And the laws of burnt offerings as a gift are explained to you (add in--in tractate temurah).
+(add in-- And it's already explained) that in this passage which is brought as a proof for this law that 'asham' refers to the principle that he is returning, as to say the stolen item intact or it's value.
+
+Mishnah 12
+
+He gives the money to the people of the watch and dies the heirs cannot etc...
+We already explained in the final chapter of [tractate] succah, that the priestly watches are 24 watches.  And they would serve one after another.  Every watch is one week.  And from the group of the watches include 'Joiarib' and 'Jedaiah'.  And it (the mishnah) brought them in the way of an analogy and when he gave the money to Joiarib and the guilt offering to Jedaiah and the watch was the watch of Jedaiah, in this Rabbi Yehudah and the sages disagree... Rabbi Yehudah says the watch of Joiarib transgressed when they took the money, since there is not to their watch anything at all since it's not his week.  Therefore he returns the money with the guilt offering and returns the money to Jedaih that to them is the watch.  And the sages say the watch of Jedaih transgressed when they took the guilt offering without taking the money.  As it is appropriate to give the money before the guilt offering.  Therefore the guilt offering should be taken from them and given to Joiarib that took the money at the beginning as is appropriate.  And he (Joiarib) should offer the guilt offering when it will be his watch.  And because these principles are true and known the author of the mishnah says to us in this mishnah, when he gave the money to Joiarib and the guilt offering to Jedaiah and it was the watch of Jedaiah, if the law is like the sages that say the guilt offering goes out to Joiarib, as we explained, and this is clear, and there is no doubt.  And if the law is like Rabbi Yehudah that he says the money should return to Jedaiah, if the guilt offering is extant the children of Jedaiah will offer it.  And if not, that the watch of Jedaiah jumped and offered the guilt offering before he takes the money from Joiarib, the children of Jedaiah merit in the skin of the guilt offering but the meat is not appropriate to eat because it is invalid and he has to go back and bring another guilt offering to Joiarib who has in his hand the money and he (Joiairib) will offer it in his watch. And that what the holy rabbi taught in this mishnah who is obligated according to Rabbi Yehudah when the sons of Jedaiah sacrificed the offering. And thus says the braisa, in this law when it was the watch of Joiarib and was done what that we said, Rebbi said that according to Rabbi Yehudah if the children of Joiarib if they preceded and sacrificed the offering, he will return and he should bring another sacrifice, and the children of Jedaiah will sacrifice it, and the other will merit with what is in their hand.  And this is the principle which we learnt in this mishnah and the law is like the sages.  And there is an allusion that it is appropriate to give the money before the sacrifice, that which is said by a burnt offering, "that which he'll atone with it"... and we received an explanation of this that the word 'guilt (asham)' is referring to money.  And this is what they said the word 'guilt (asham)' refers to the principle.  And we already explained in the law (mishnah) that is prior to this that the Torah calls the money 'guilt (asham)' in it's saying he will atone with it and that is a future tense verb.  It wants to say they already began the atonement when he gave the money and it will finish his atonement and will not remain on him a sin with his offering.  And it is a ram of guilt offering as it says, "And the priest will atone for him with the ram of guilt offering" And we received with this the ram of the guilt offering is essential and the fifth is not essential.  And it is already explained that the 'guilt (asham)' refers to the money, and the explanation is that it is essential to the atonement. 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+One who steals and feeds his children or he leaves to them an inheritance etc...  we do not exchange coins from the trunk of collectors etc...
+This Mishnah is built on 2 principles, the first, moveable items to a debtor are not claimed.  The second, one who borrows at their word does not collect from inheritors.  And these 2 principles, the halakah is not like them, rather from the principles that we judge on them now is moveable items to a debtor are claimed, [and] a lender on word of mouth can collect from inheritors.  And what is appropriate upon the thief to pay has the status of a loan made word of mouth.  Therefore if one steals and feeds his children, they are obligated to pay in whatever the situation will be; the owner despaired or he did not despair, whether he left over real estate or moveable items from his possessions he should take whatever was stolen.  And if the father left over nothing, if the owner despaired they are not obligated to pay, and if they ate what they ate before [the owner] despaired they are obligated to pay.  
+And if the collector was gentile or the collector was Jewish but does not have boundaries rather the king has given him permission to add to the customs whatever amount he wants to the set amount that has been set to him from the king, this makes him a thief with all of this.  It is not appropriate to break anything [coins] from what there is in front of him from the money, because he is assumed to be thief.  And that money is all stolen.  And similarly he should not take charity from the collector from the money which is in front of.  However if he breaks from the money that there is to him in his house or he took money for charity when he was in the market and there was not box before him, this is permitted.  And this is the reason for what [the Mishnah] says 'from his house or from the market', and similarly one should not break money with what is before a charity collector because of suspicion that they not suspect him that it is from the possessions of charity that there is upon him an obligation when someone sees him that he gave money and he did not see him give larger money.  
+And it's already explained to you from the Mishnah's words that there will be a Jewish collector and he does not add to it what the king set and does not make it lower, he is not a thief because it's from our principles that the law of the land is the law.
+
+Mishnah 2
+
+If tax collectors took his donkey and gave to him another donkey etc...
+A woman and a child are not believed in this law, except that when they are conversing innocently (without realizing they are giving testimony) just like we explained with gentiles regarding testimony about a woman in tractate Yevamos. And 'a swarm' is called a congregation of bees which gather around their queen just as this is publisized and known.  And the halakah is not like Rabbi Yishmael son of Rabbi Yochanon son of Berokah.
+
+Mishnah 3
+
+One who recognizes his vessels and his scrolls in the posession of another and went out for him etc...
+This is the law when it will be that this man is not known to sell these things.  That he claims about them that they were stolen from him, and it went out for him a rumor of theft in the city.  And it's not neccesary to explain that it's required that 2 witnesses testify that these vessels were his.  And that these scrolls were his.  Because this is clear.  However if it is his way to sell his vessels and scrolls they would not judge for him this ruling, except if people stayed over the night with him and he found in the morning his wall is broken through and those men that stayed over at his house went out through that hole, and his vessles and his scrolls are in their hands at that time, they will judge for him this ruling as we wrote.  
+And we explained this many times that in all places that they say in the mishnah 'an oath' it is referring to a biblical level oath.
+
+Mishnah 4
+
+This one comes with a barrel of wine and this one comes with his jug of honey etc...
+If it told us the law concerning the barrel of wine only, we would say for example this, that he explains to him (I expect to be reimbursed for my wine), he (the owner of the honey) gives to him the value of his wine, but with his donkey and his friends donkey he doesn't do an action with his hands, no (even if he stipulates to be compensated for the lesser donkey, the other still does not need to pay).  And if it told us the law of a donkey and his friends donkey we would say in this case there is not anything except his wages since he did not stipulate to him, because he did not do an action with his hands, however with his wine and his friends honey even if he doesn't stipulate, he gives the value of his wine because he dealt with the gathering of the honey with his hands.  Therefore it informs us that the law with both actions is one, and we do not say in this I was fooling with you, because that for him he left his money and dealt with his to gather what he lost.  And therefore if he stipulates to him, he gives him the value of his donkey and the value of his wine.
+
+Mishnah 5
+
+One who steals a field from his friend and thugs took it...
+It teaches us with this halakah that if it will be a natural plague, broad or not broad just like it was wiped away by a river or flooded or fell on it hail stones.. This ruling is the law of a regional disaster, and he is not able to say to him this evil came for your sins, and as if you are the cause, in order that he'd be obligated to pay, however he says to him yours is before you.
+
+Mishnah 6
+
+Someone who robs from his friend or that borrowed from him or deposited with him etc...
+This is an institution [for the benefit] of the owner of the money,  thus, if the owner of the money said to that who has in his hand [the money], give to me what I have by you here in the desert, there is to him to pay his money.
+
+Mishnah 7
+
+He says to his friend, I robbed you, you lent me, you deposited with me etc...
+He is obligated to pay when his friend makes a definite claim.  And he says you robbed me or I lent you... however if his friend is also unsure and says I don't know if I lent you or if I didn't lend you and he says you definitely lent me but I don't know if I returned to you or if I didn't return it, he is not obligated to pay.  However if he wants to be certain with heaven he gives to according to what he aknowledged he borrowed.  And what that it says he is exempt that even if his friend makes a definite claim and he says I don't know.. he is exempt and not obligated except to make a heses (rabbinic) oath that he does not know in truth if the he owes the money.
+
+Mishnah 8
+
+One who steals a sheep from a flock and returns it to him and it dies or it is stolen etc...
+They said, "If he counts a sheep and it is complete, he is exempt from paying".  And this is on the first case and this is when he stole it and the owner of the sheep knew that it was stolen from him.  However if the owner did not know about it being stolen and not about it being returned he (the thief) is not exempted, unless he returns and the owner knows that it is returned.  Because this sheep learned another way aside from the way of the [his] flock, and therefore he needs to inform the owners so that he will watch it as much as they are able; and then he will be exempt from his responsibility.
+
+Mishnah 9
+
+One may not purchase from shepards wool and milk and kids etc...
+These are things that it is cautioning us to not purchase because they may are assumed to be stolen goods in their hands.
+
+Mishnah 10
+
+Threads (muchin) that the launderer removes, behold these are his...
+It's already explained in (mesechta) shabbos that the 'muchin' are small pieces of wool that we fill with them blankets and pillows and things like that.  And 'the coves' this is the one who whitens the wool.  And 'the sorek' this is the one who combs it and spins it.  And the amount long enough to sew, this is about the length of a needle.  And the 'adze' is a tool of the carpenter that he smooths with it, and things like that.  And the ax is the carpenters tool that he prepares the wood with it.  And 'the nesores' is the shavings of the wood when you prepare the wood, to make from it tablets.
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+Rambam on Mishnah Bava Kamma
+רמב"ם על משנה בבא קמא
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Bava_Kamma
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rambam on Mishnah Bava Kamma
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+Four fathers of damages; the Ox and the Pit and the 'Maaveh' 
+These 4 principles from damages, they are the damages that are to do with one's property. 
+And the Ox implies the legs of the Ox, as it's said, it damages what it tramples and it breaks what it breaks and ruins in the way of his walking with his legs. And the 'Maaveh' implies the tooth (of the Ox), and its damage is the result of his eating what he eats from it. It's called with this name from its action since it uproots and seeks what it eats, as it says (Obadiah 1:6): How uprooted is Esau, how sought out (Maaveh) his hidden things.  
+The Ox is not like the Maaveh 
+Implying that it was necessary for the Torah to delineate each of these 4 damagers one by one because it is impossible to learn out one from the other through a 'kal ve chomer' (lesser to more severe exegesis), that since in each of them there is in it a principle which is not in the other, therefore comparison is not appropriate. The Legs whose damage is common is not comparable to the Tooth whose damage is not common. And it is not comparable, the Tooth, that there is in it benefit to the damage to compare to the Legs that there is not benefit in the damage. And it is not comparable, this and this, that there are in them spirit of life, to compare to the Fire that does not have in it spirit of life. And not, this and this, that on the road they go forth and damage to compare to the Pit that does not go forth on the road and damage. Thus in each and every one of them there is in it a principle which is not found in the others so it is necessary for scripture to explain each one from them that they are obligated in damages. And this is not to say that if God may his name be blessed wrote the law of pit and one from the remaining three, we wouldn't learn from them the remaining two in the way of tzaad ha shaveh (exegesis) as is alluded to, however scripture partitioned into 4 laws to establish all from them have a law apart from the other. Tooth and Legs are exempt in the public domain, Pit is exempt from vessels, Fire is exempt from concealed items and further this will all be explained. And it was not necessary to mention at all the 'father'- 'Horn' (of the ox) because there is in it a difference if it's 'Accustomed' and 'Simple' as is explained in scripture. 
+And we say the common principle that is in them etc... 
+Implying everything whose way is to do damage, it is upon you to guard it, if it damages, the damager is obligated to fulfill the payment of damage with the best of the land as we have already explained, the best of the field and land he shall pay. And this has already been explained to us in the fifth section of gittin. And these fathers have offspring that are subcategories, the Legs, if it damages with its body or its hair as it's walking. The offspring of the Tooth that it rubs against a wall for its benefit or spoils fruits for its benefit. The offspring of Fire; a stone, a knife, or a load are placed on the top of a roof and fall because of a typical wind and damage. The offspring of Pit- spit and phlegm which come out from someone. And further these laws will be explained with their principles and sub-categories.
+
+Mishnah 2
+
+"All that I am obligated to guard, I have enabled its damage etc... "
+This (usage) of “hechsher” in the Mishnah is the name that falls upon instances prepared to receive a law from these laws like is explained at the beginning of (mesechta) eruvin. And it says ‘All that one is obligated to guard’ that it does not do damage to a person, that thing is prepared that whenever it damages, even if the owner is not aware, to obligate him to make payment since he did not guard it and this is the reason we say he enabled the damage, thus he enabled all of it. If he enables a part of the damage he is obligated in all the damage, as if he enabled all the damage, for example, a pit as is mentioned, is only obligated in what is appropriate for it. That a pit is obligated in damages once it is dug to 10 handbreadths, and there is not a difference whether he digs a pit of 10 handbreadths or he dug an (additional) handbreadth from a pit that was dug to 9 handbreadths to make it dug to 10, that since he has made it appropriate to damage that it is as if he dug it from the beginning, and this is why it says that ‘if he has enabled a part of the damage he is obligated to pay for all damages as he enabled all of the damage’. 
+After this the Tanna gives five conditions and says that a man is not obligated to pay for damages caused by his property if one of these 5 conditions is missing: The First. That it is not consecrated as holy, for example, if his ox was a sin offering or a burnt offering and it damages, he is not obligated to pay a thing, and this is the idea when we say it is not ‘meilah’, since if one benefits from consecrated property that he is obligated in a meilah sacrifice [as has been explained in mesechta meilah]. And the second. That he damages a son of the covenant, but if the ox of a Jew gores the ox of a Canaanite, the Jew does not pay anything as is explained. And the third, that those possessions which caused from them damage should be identifiable and the owner identifiable, but if one says it is your ox that damaged and the other says it was your ox that damaged and it is not known which ox of these oxen did damage or if the ox is ownerless and damages, that since it doesn’t have an identifiable owner at the time it damaged there is no owner to be obligated to pay for the damage. But if someone else acquires the ox which did damage after it damaged, it has in it as all the rules of all ownerless property (ie, the owner of the damaged ox cannot claim a lien on the damaging ox as is the case with owned property, rather anyone can acquire the damaging ox and there is no lien upon it). The fourth, that the damage was done outside the personal domain of the damager, but if the ox of Reuven entered the house of Shimon and was damaged, Shimon is not obligated in anything, as he will say to him ‘your ox was in my domain, what was it doing there?’ And if Shimon himself damaged it, eg he struck it and it was wounded or died, he is obligated to pay, as he (Reuven) will say to him- ‘you have permission to move him but you do not have permission to damage him’. The fifth, that the damage happens in an area they both are allowed to be, for example, that there was a field owned by the damagee and damager and the ox of the damager damages the field with the Tooth of the Foot, they are not obligated in anything. But if it damages with the Horn he is obligated as will be explained. And it’s explained that this is as long as it’s a place that they both own that is set aside for fruits and oxen, but if it was specifically for fruits and one of the partners went over and brought his ox in and he damaged with Tooth or Foot, he is obligated, even though they both have permission to be there. When all these conditions are complete and there is damage, the damager is obligated to complete the payment of damage with the best of the land. 
+
+Mishnah 3
+
+"Evaluations are in money and things equal to money, before a court and witnesses etc.. "
+That since we brought up these instances of damage with the conditions where a man is obligated to pay for all the damages caused by his possessions, and now (the Mishnah) begins to explain how to make payment and says that evaluation of damages should be made in money, and we don’t say take out from this thing (that damaged), for example, if an ox eats fruits we do not say to the owner of the fruits to take out from the ox the portion which he ate for yourself, rather, we assess what he ate for himself in money and we force the owner of the ox to pay. 
+And that it says ‘an equivalence of money’ implies that since the court does not say to pay for damages for one who inherits (literally 'orphans') a liability except from land, not from that which is movable, since movable things are themselves money. And says that since they don’t confiscate except what is equivalent to money, which is land, and this law applies specifically to inheritors. However if the damager himself pays his portion that he damaged from moveable objects, the hand of the court will be removed from his land. 
+And that evaluation and payment will not be made except in a court of experts and not laymen. And with witnesses that are free men and jewish but not the testimony of slaves or gentiles, that it was necessary to exclude them, because it may arise in your mind to give in and be lenient in testimony for damages, because it happens a lot, and it is rare that there happens to be upon them at the time kosher witnesses, that since collisions between people and between animals mostly happen in the presence of simple people and slaves and gentiles. Therefore it lets us know that we only accept in court kosher witnesses as we say with other testimony. 
+And there is no distinction between men and women in damages whether she damages or gets damaged. 
+And what we say that the damagee and the damager share in payment allude to matters where they are obligated in half damages as will be explained that the damager pays half the damage and the damagee will lose half, and this half also will not happen except when full damages apply, implying with witnesses and a court of experts and the possessions of jews and the rest of the conditions, apart from what we said with the best of the land because this is not fitting for half damages as will be explained. 
+
+Mishnah 4
+
+"5 Simple ones and 5 Accustomed ones, an animal is not Accustomed etc... "
+What is the difference between Simple and Accustomed? Etc... 
+It's called Simple the thing that does not damage regularly and it's not its way that there should come from it specifically damage rather it happened as happenstance. And it's called Accustomed this thing which regularly comes from it this action, always or most of the time. And goring will only be with the horn, and butting will be with whatever limb it happens to be from the limbs of the body. 
+The Accustomed ox that is said about it that the owner had been warned etc..  that it gores typically. 
+And what that it says the ox that damages in the domain of the damagee, it is the opinion of those that hold [that] even the Simple in the domain of the damaged pays the full damage and this law is akin to the law of Accustomed. And further it's explained that the law is not like this.  
+And this Mishnah is lacking, and the language should be completed to say thus- There are 5 Simple from the beginning, and if warned, they are accustomed Accustomed, and Tooth and Legs are Accustomed from the outset, and there are other Accustomed ones just like them, they are the wolf etc...  
+And why it was not necessary to count out all of them and say there are 11 Accustomed is since it is uncommon that it happens in a settlement, all the more so it's not seen in a city. 
+And the panther is the animal which is called in the Arabic language eltzva 
+And what that it says from the best implies from the best of his possessions and the choicest from them. Similarly it's said that the damage is assessed for them with the best fields. 
+And the halakah is not like R Eliezer. 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+In which manner is it that the leg is accustomed to break in its way of walking... The main idea of this whole type of damage, that it is all damage that comes from an animal while it is doing what it's accustomed to do all the time or most of the time. This is the case that is said about it that it is normal and full damages are paid.  And that which is not normal, that there will be in it a thing that it did that was uncommon for it, or that it came through an intermediary of another action, and the animal, the one that did that deed, was not the primary catalyst, for this he's obligated in half damages and this is the half damage he's obligated in for pebbles that shoot out from under his feet. That he pays (is assessed for) the full amount of damage, as it's explained in the 8th perek of this tractate.  And the explanation of 'a bucket'- a thing that was tied to its foot or it was jumping and digs its feet into the ground.  And this the chicken does more than other birds.
+
+Mishnah 2
+
+How is the tooth accustomed to eat what is appropriate for it...  What that it says in what matters is this said returns upon what that it said it eats fruits or vegetables, but eating garments or vessels in the public domain obligates in half damages since it is the way of people to place garments or vessels in the public domain for when they are needed.  And the explanation of what that it benefits, that he pays for items which are appropriate for its portion of eating from things it's normal for the animal to eat, for example, a donkey that ate 10 liters of dates, the master pays for the donkey the value of 10 liters of barley.  And if it was the price of barley was more he pays the value of the dates alone, and like this is the way to evaluate and judge. And when it was placed in the midst of the market and turned to the side and ate, then he pays what he damaged.
+
+Mishnah 3
+
+A dog or a goat jumped from a roof etc... A thin cake and sometimes that coals attach to it.  And When they are eaten in the field and they ignite the field with that coal, behold in his eating of the cake he is acting normal and he pays full damages.  And for lighting the field, it's different, and therefore he pays half damages.  (other versions translate differently- saying he pays half because it is pebbles).
+
+Mishnah 4
+
+Which is unaccustomed and which is accustomed: 'Touching' implies touching it and pulling it and it does not gore. And the halacha is like Rav Yehuda in the explanation of the accustomed ox and the halacha is like Rav Meir in the explanation of a simple ox. And all the time that the ox is accustomed to gore it does not return to its unaccustomed status until that children can play with it and it does not damage by goring.
+
+Mishnah 5
+
+An ox that damages in the domain of the damager, how is this? It pushes… When it's learned out one law from another with 'lesser to severe' exegesis, It should not be that what we derive (has a penalty) is greater than what we learn from, rather it should be like it.  And this is what it says 'it's enough that what comes from the ruling (the exegesis) to be like the ruling'. And there is not in this a disagreement because this is from the Torah, that it says with Miriam 'and if her father spits in her face, would she not be embarrassed for 7 days', all the more so for the divine presence.  That if the father gets angry with her she separates from him for seven days, all the more so he who God may his name be blessed gets angry at, that it's appropriate that he be isolated for more days, however, the verse says to isolate for 7 days, behold, there, the law of the divine presence which is learned from the father is like the law of the father. And thus the main point of disagreement of Rav Tarfon and the sages is this, that since Rav Tarfon says at the end, what that we say 'it's enough that what comes from the ruling (the exegesis) to be like the ruling', that when we want to obligate this thing which we learned out from another law that we did not learn out previously, and thus there will not be in it a ruling greater than the ruling from which we learned it out from.  Like that we learned that when the divine presence is angry she secludes for 7 days and this thing was not known before this, however, that when there will be by us a known law of one of these things like half damages, and after that we learn this with a lesser to more severe exegesis, if it does not add to the law and obligate to pay full damages, it will be that this exegesis is in vain and does not add a thing to our knowledge, that this half damage was known without a lesser to more severe exegesis. And in a case like this, we do not say 'it's enough that what comes from the ruling (the exegesis) to be like the ruling' because there does not come a ruling, rather half damages are known.  And the sages say even in a case like this, we say 'it's enough that what comes from the ruling (the exegesis) to be like the ruling' since it does not come from a ruling, rather we know it was (half) damage  [other editions remove from 'Since']. And thus I explained to you this idea that it should not rise in your mind that Rabbi Tarfon does not hold by this rule ('it's enough...') in other places since he believes like this in this place alone, that he does not hold by this as we explained.  And the halakha is like the sages.
+
+Mishnah 6
+
+A man is accustomed always, whether by accident or intentional etc... Like that a person is sleeping and comes another and sleeps at his side, the second is accustomed with regard to the first.  And if the second damages the first, he's obligated (to pay damages).  And if the first damages, that he was asleep first the other who came to sleep at his side, he is exempt.  And if the two lay down together,  all who do damage from them to their friend are obligated, since they are both accustomed to each other.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+A jug is placed in the public domain... And the jug broke in the public domain and someone was slipped in the water... The general rule by us, it is not the way of people to pay attention to the road, therefore, if a person comes and trups on it, he is exempt, and we do not say to him you should have noticed where you were going. And what that it says, if the jug broke and someone slipped in the water, they're obligated, the idea is that when a person damages at the time they are falling or they break another thing- the stumbler (who dropped the jug initially) is obligated to pay what he damaged. This is the opinion of Rav Meir, that he says if someone stumbles, he is negligent, but the sages say that he was not at fault at the time of the falling and he's not obligated in anything. The opinion of Rabbi Yehuda, that he says the stumbler is negligent, if he intended to take the shards. Therefore he is not at fault as we explain it is as if no one ever owned the shards. And the halakah is like Rabbi Yehuda and not like Rabbi Meir.
+
+Mishnah 2
+
+If someone pours water in the public doman and it damages another...... What that it says if someone hid thorns or glass or made a fence out of thorns and someone is damaged by them, he's obligated Because it's an established principle that it's not the way of people to rub against walls.
+
+Mishnah 3
+
+If a man put out his chopped straw or stubble in the public domain....
+This that we said all who get there first is entitled to it, it is a fine.
+And cattle dung, even at the season of taking out of manure, if it damages, they are obligated.
+
+Mishnah 4
+
+2 potmakers that were walking one after the other... This is when the faller is able to get up and he doesn't get up, rather he remains lying until the other trips over him And the halachah is like Rav Yehuda in the explanation of the accustomed ox and the halachah is like Rav Meir in the explanation of a simple ox. And therefore (he is obligated, but) if he is not able to get up and the other falls on him, he is not obligated, as we explain, if he trips it is an accident 
+
+Mishnah 5
+
+This is all clear
+
+Mishnah 6
+
+Two that were going in the public domain, one was running etc... ... The idea by us is that he who is running is different and if he damages any man at the time of his running, he is obligatged Unless that time is the eve of shabbasim or the eve of holidays because people are rushing to do matters of mitzvot. And because of this, this (mishnah) is lacking, and it's appropriate to say thus, if 1 was running and 1 was walking on the eve of shabbosim or the holidays or that it was 2 were running on the other days of the year and they damage each other, they are exempt.
+
+Mishnah 7
+
+It lets us know that the chopper, if he damages, he is obligated, whether he is on his own property or if he is not on his own property, and whether he damages in a place where many are found, and this is a public domain, or in a place where the many are not found, and this is a private domain.
+
+Mishnah 8
+
+He pays the balance, that he should evaluate how much this one is obligated for what he damaged and how much the second is obligated also, and if the damages are equivalent, this one and this one go out (with nothing)... And if the damages of one of them were more, that it was appropriate for one to pay more than what is appropriate for the other to pay, he who damaged more pays the difference. And it is not necessary to give an example because this is clear. And that the pasuk says ' if it gores a minor man or woman, like this judgement should be done to it. It's a disagreement between Rabbi Akiva and the sages in the explanation of this pasuk, the sages say like the judgement of one ox to another ox so too the judgement [of an ox] to a person, meaning to say that the unaccustomed is obligated in half damages and the accustomed full damages. and this has already reached us that all agree that a man is always accustomed. And Rabbi Akiva says like this judgement refers to the accustomed cow, because the pasuk comes to speak about this matter, thus it will be in general the law of an ox that damages a man whether it is accustomed of unaccustomed And the halakhah is not like Rabbi Akiva
+
+Mishnah 9
+
+An ox is worth a manah (100 dinarim) gores an ox worth 200 (dinarim): An ox worth 200 that gores an ox worth 200:... It's a dispute between Rabbi Yehuda and Rabbi Meir [when the carcass is increased in value]. And this is because the idea in our hands [is that] the carcass goes to the owner meaning to say to the damagee, and they evaluate it to him based on it's value. And this is what that it says in the pasuk 'and the dead one will be to him and he (the damager) will pay him half damages above if it was innocuous , or full damages if it was accustomed. Since what that it says Hashem (the torah) that they divide the money implying that he is obligated in only half damages. And this is what that they said the diminishment that the death causes- they split, and this is how it appears to one who examines it. And what that it's said and they should sell the live ox means to say that the innocuous pays half damage from itself like we said before, and there is not a dispute in these issues. But there is a dispute between Rabbi Meir and Rabbi Yehuda when a carcass is worth near the (time of) death, for example, a dinar and increases it's value and It's worth before they appear in court 2 dinarim, Rabbi Yehuda says (the pasuk says) "and also the dead they should split" and calculate to him a dinar and a half, and pays him half damages, since the dinar it increased, they split it And Rabbi Meir says it's not for him except the dinar that it was worth at the time it died, like it's said, 'and the carcass will be to him', as if to say whatever the carcass increases in it's dead state, goes to the damage. And just like this, when the carcass is not worth anything at all at the time of death, and afterwards it becomes worth money, R. Meir says, 'it's not calculated that money, rather pay him half damages, and this is what it says that we say 'and they should sell the living ox and divide the money. And R. Yehuda says 'calculate for half of the value of the carcass since it's value is all profit since it was not worth anything at the time of death. And this is what R. Yehuda says to disagree with him, keeps 'sell the live ox' he does not keep 'and also the dead they divide'. And the halakhah is like R. Yehuda
+
+Mishnah 10
+
+Further it will be explained to you since someone who embarrasses you, and even a man is not obligated for embarrasing until there was intentention. All the more so if an ox embarrasses he is exempt.  And it's already known that the principle by us is that a man does not die and pay, and this is explained in the 3rd chapter of kesubos.  And what that it says that he blinded the eye of a slave and knocked out his tooth that he is obligated wants to imply that the slave goes out free like is explained in the pasuk.  This is the obligation he is obligated in.
+
+Mishnah 11
+
+All this is explained and clear and what that it says... that one who takes (restitution) from his friend on him is the onus, if he doesn't bring proof, there is nothing to him. And even the matter he admits to him he damages is not to him, when he says an innocuous ox damaged or a small animal damaged because the principle in our hand with that he claimed wheat and he acknowledged to him barley, he is exempt even from the value of barley, but if the damagee seized the portion of what he acknowledged to him barley, he is exempt even from the value of barley, but if the damagee seized the portion what the damager acknowledged to him, he gets to keep it, and we do not take it from his hand. and so too if it came into the domain of the claimant of wheat the portion what was acknowledged to him of barley we don't take it from his hand
+
+Chapter 4
+
+
+
+Mishnah 1
+
+An ox that gores 4 or 5 oxen one after the other... We already explained in (tractate) kesuvos that a gold dinar is worth 25 silver dinarim and when the damagee too possession of the ox to recover the money, and it went out from under his hand and it damaged another, the next damagee collects complete half damages and if there is extra he will return to the previous one. And R. Shimon does not disagree since he took possession of it, he becomes with this a paid watchman and he's obligated in damges. And all these laws, they are for an innocuous ox that the principle in our hands is that he pays for the body, as we've explained. But if it was accustomed, we don't need any of this because he pays full damages uncapped. And the halakah is like R. Shimon.
+
+Mishnah 2
+
+An ox that is accustomed for it's species is not accustomed... We say that it was accustomed to 1 species but it's not accustomed to other species rather it is regarded as innocuous until it is accustomed. And as it says an ox that is accustomed to it's own species is not accustomed to a different species and thus the principle for all these halakos regarding an innocuous ox. And the words of R. Yehuda are correct.
+
+Mishnah 3
+
+When it happens that there is a case where a jew is judged with a canaanite, the principle of law between them is: if there is merit to our case according to their laws, we go by their laws, and we say to them this is your law... and if it's better for us to go by our laws, we should judge with our laws and we say to them this is our law.  And don't wonder about this and it shouldn't be difficult in your eyes since that who does not have complete characteristics of people (implying characteristics of justice between man and his friend, which keeps together a group of people) in truth are not included in people, and what is to be said on this topic would require a speech for itself.
+
+Mishnah 4
+
+An ox of a competent person that gores an ox of a deaf-mute or incompetent person.... When it becomes accustomed to gore an ox of a deaf, deranged, or minor, to damage people, at that time we appoint to them stewards. "A stadium"... An ox that people accustom it to do as follows: that this one sends his ox and this one sends his ox and they signal to them with a sound that they are familiar with so that they will try to over power the other ox to see which one of them will win over his friend. And this is not the nature of the ox, rather, the will of their owner. And many sinful people do this with many types of animals and birds.
+
+Mishnah 5
+
+An ox that gores a person and they die, if it's accustomed, pays etc.... An ox that was accustomed to people, that many situations, from among them it gored 3 canaanites before it gored a jew.
+
+Mishnah 6
+
+The idea they're saying is that he's exempt, ie exempt from the death penalty, rather he's obligated in restitution if he was accustomed to this deed.  As if to say that he is accustomed to rub against walls so that they fall on people. And also all other cases like this.
+
+Mishnah 7
+
+An ox of women, an ox of orphans... (hazor s/b nizkor) It is mentioned by the Torah the word ox with regard to damages of the ox 7 times, 1 for it itself, and the other six is to include all of these things (that are listed here). And they are the ox of a women, the ox of an orphan etc... And the halakah is not like Rabbi Yehuda
+
+Mishnah 8
+
+An ox that goes out to be stoned and it's consecrated The Torah is saying the ox should be stoned, and it's flesh shall not be eaten. And since it's decreed upon it to be stoned, how is it possible to eat it? rather it's necessary to say 'it should not be eaten' to prohibit benefit.
+
+Mishnah 9
+
+Tied up with it's reigns or closed the door appropriately The word 'reigns' (moserah) is the rope or something similar that we tie it up with. And the halakah is like Rabbi Yehudah but is obligated to slaughter so that it removes the possibility to damage.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+An ox that gores a cow and a fetus was found at it's side: This mishanh is according to the opinion of Sumchos, who he says money that lies in doubt you divide. And if it would become clear to us that after it miscarried this fetus, that it was gored, we would not obligate for the fetus anything. And similarly if it became revealed to us it was gored while it was pregnant, and it miscarried, he will be obligated half damages even for the fetus. And since there's a doubt he pays a fourth of the value of the fetus, that is a half of a half, and this is in the case of a innocuous. And if it was accustomed he pays complete damages for the cow and half damages for the fetus. And thus that when a cow gores an ox and is found it's fetus at it's side, if the (goring) cow is found, you take the half damage from the body of the cow, just like usual. And if the cow was lost and not found, and yet the fetus is found, we pay from the fetus a quarter of the damages since that if it became revealed to us while it was still in it's womb when it gored the law would have been that they pay half damages from the fetus, because this principle has been explained- a pregnanant cow, it and the fetus gores. And since it is a doubt you pay a quarter as has been explained. And the halakah is not like Sumchos in all of this discussion, rather like the Rabbis who say one who takes out from his friend upon him is the onus. And even if the damagee says 'I am positive' (you owe money) and the (alleged) damager says 'I don't know', we do not take from him anything except with proof.
+
+Mishnah 2
+
+A potter that brings his pots into a courtyard of a homeowner etc... What it is saying with the fruits, that if it (the animal) was damaged from them... means to say if (the animal) stumbled on them, but if it happened to him damage from eating them, he is not obligated in anything in any matter. That the owner of the fruits did not accept upon himself the guarding of the animal of the house owner and it was not to him that it shouldn't eat.
+
+Mishnah 3
+
+A person brought in an ox to a courtyard of a homeowner without permission etc...
+this is the case where that ox was 'accustomed' to fall on people in pits, therefore he's obligated to pay the ransom, specifically when he makes himself fall there because of food that he saw in the pit, and therefore the ox is not obligated to be killed.  And the halakah is like Rebbi that he says that the owner of the house is not obligated in anything if he did not accept upon himself to guard it, and similarly the owner of the ox is not obligated in anything since he had permission to enter.
+
+Mishnah 4
+
+An ox that was intending for his friend and struck etc....
+Because it wants to discuss that if a man is intending (to strike) his friend, it says an ox who intends (to strike) his friend, and there's no difference whether the ox intended for an ox and struck a woman or he intended to the woman herself, he is not obligated the value of the fetus since the torah does not obligate in this, rather a man only.  And what that it says with a convert, that he is exempt for the fetus, does not mean to say that when she converted that she was already pregnant, as this is clear to us, rather it means to say that she got [pregnant] [SUBSTITUTE: attacked] in the life of (her husband) the convert and the convert died or she miscarried after the death of the convert, because the principle in our hand is when there is a husband, the torah endowed it to him, when there is not it is not endowed to him.  Therefore he is not obligated in the value of the fetus when there is not to this convert heirs, meaning to say 'sons' that were born in the jewish religion and their conceiving was when they were jewish.  And we already know the words of Rabban Shimeon ben Gamliel, is it true that when a woman for whom she gives birth (her husband), she increases (in value)- and she does not have any portion in the increase of value at all?  And this is what Rabban Shimon Ben Gamliel says, yes, the value of the fetuses are to the husband but the value of (the woman, caused by the) fetus is divided.  And the Sages say the increase from the pregnancy is to the husband.  Therefore the first tanna evaluates the increase (of the woman) and the value (of the fetus) and gives everything to the husband.  And in this the gemora explains the words of the first tanna and says how we evaluate the value of the fetus, we evaluate the woman how much she was worth etc...  And the halakah is not like Rabban Shimon ben Gamliel.
+
+Mishnah 5
+
+If someone digs a pit in a private domain and opens it in a public domain...He digs a pit in the public domain and an ox falls into it.
+All this is clear and does not need to be explained.
+
+Mishnah 6
+
+A pit of 2 partners and the first one passed by etc... The first one covers it and the second comes and finds it uncovered etc....
+[The ox] falls forward from the sound of the digging that it will trip by the edge of the pit because of the sound of the digging that the digger digs in the ground of the pit and [the ox] falls into the midst of the pit and thus the owner of the pit is obligated.  However if it falls backwards and the case is that it had already passed the pit and it tripped [on it's edge] and returned backwards and fell back onto the pit, he is exempt, except if he falls into the pit and then he is obligated in whichever of the two scenarios that it will be.  
+And the torah says 'he falls there an ox or a donkey' and we receive in the explanation of this passage 'an ox' and not a person, 'a donkey' and not vessels.  And he will not also be obligated for the animal except when it will be a deaf mute or a deranged or a child, but an ox that is an adult and intelligent is not obligated for this at all because he [the owner of the pit] is able to tell him it needs to look and go.
+
+Mishnah 7
+
+Whether an ox or whether any animal that falls in a pit etc...
+All this is clear and it does need explanation.  However what it says 'diverse kinds' that this alludes to what it says 'you should not plow with an ox and with a donkey together'.  And it says any 2 types of animal are thus, you can not plow with them, and not to pull them together and this rabbinic.  However from the torah it is not forbidden to plow to pull and lead except a clean animal and an unclean only.  Similar to an ox and a donkey. And already explained this in the eighth chapter of tractate 'mixtures'.
+
+Chapter 6
+
+
+
+Mishnah 1
+
+One who brings sheep into a pen and locked (a gate) in front of it appropriately etc...
+Appropriately, this is that he will put in the place that he brought (them) in there a door that will not cause to fall because of a common wind.  And what that it says 'the bandits brought it out' is not to say they took out the animals with their hands, because this is clear.  Rather it implies when they were the cause for their exit.  For example they stood before them until they backed off from them to another side and they try to lose them and it is as if they took them out with their hands.
+
+Mishnah 2
+
+if he left it in the sun (typo in sefaria ... be chama not behema) or if he gave it to a deaf mute, an imbecile, or a child ....
+It is the way of shepards that there is to them helpers under their hand, they will give over to them flocks of sheep to guard them.  And it says also that when the main shepard gives over to the other shepards who are under his hand, they enter in his place and when it damages, he will be obligated in the damage- the second shepard which is under the main shepard, and not the first shepard that is the main shepard.  And we do not say in this case a guardian who gives over to a guardian is obligated, because the customs of shepards is as such.  
+And the topic of it falling, for example, he trips on a stone or a tree and falls, but that when it pushed some of the sheep to some others and they fall and damage, he pays what they damaged, that this was the cause of the damage...  that when he passed them all at one time and their way is that some push others, and it would have been appropriate to pass them one by one.
+We have already explained in the second chapter how it is the law of what we said that it pays what it benefited from.  And the idea of the evaluation for that which it damaged in this way.  And it is that we will know the amount of the field, we say how much is the value of the plantings of a 60 cubits field from these vegetables or these fruits.  And once we know that value, after this we will say how much is the value () of this portion from the field that has in it 60 cubits of this type of seed, and this cubit that the animil ate which sprouted from the group of 60 cubits and we know what is the difference between the two evaluations and he will pay the damages.  And similarly whatever amount the animal eats will be evaluated in 60 parts like that (ie if he ate 1 pound we evaluate as a field with 60 pounds), and this is the principle which we said 'in that field' (in the mishnah) means to say if he ate a Seah it will be evaluated with 60 Seahs in that (type of) field.  And there is an allusion to what is said by God (in the torah) "and it will eat in the field of another" and we learn based on a tradition that it teaches we evaluate as a portion of a different field.  And this law is in order to  make a compromise between the damagee and the damager, because if we were to say, "how much is the value of a an amah that he ate of sprouted fruit" He would obligagted in a lot of money, and if we said also how much this field is worth with this seed as such and such Seahs(ie the actual field- which is generally much larger than 60 Seahs).  And we'll say afterwards how much is it worth after it was eaten from it 1 cubit it comes out that it will be the difference between the 2 amounts- a very small amount- because there is not an amount to the purchaser that is 1 cubit in a thousand is not comparable to the amount of 1 in 60 cubits.  And thus they calculated this as a 60th, just like most amounts by us are a 60th as is explained in tractate Chulin. 
+And Rebbe Shimon says that this law is concerning fruits that needs the field to complete ripening.  And this is why we evaluate as part of the filed as we have explained.  However complete fruit their law is as if they are detached, and they will not be evaluated except for the amount what it ate alone.  And the law is like Rebbe Shimon.
+
+Mishnah 3
+
+One who stacks in the midst of a field of his friend without permission etc....
+Since we have said the guardian of the field in a valley and to any person they can stack in the midst of the field, and he gives him permission... Behold it is as if he has accepted upon himself to guard it.  And therefore the guard will be obligated.  And even though he did not tell him 'I will guard it'... However the owner of a house we have explained that he is not obligated until he accepts upon himself to guard it.
+
+Mishnah 4
+
+One who sends a fire in the hand deaf mute, an deranged person, or a child etc...  One who sends a fire and it consumes trees or stones etc....  a fire passes a fence higher than 4 cubits etc... One who kindles in the midst of his own domain, until how much the fire burns etc....
+What that it says, Rebbe Shimon says "Its all according to the kindling" means to imply we observe the size of the fire that he burned and we estimate how much is the end what it is able to go out.  And we say in the way of a example, if it was possible in the majority of cases that it will kindle from it's flame until a distance of 20 cubits, and all that it consumes within the 20 cubits, he is obligated, if it consumes outside his domain.  And if it continued outside the 20 cubits of the kindling at a greater distance, he is exempt, because it's a thing outside the known measurement (that a fire can travel), as if it passed a river or a fence higher than 4 cubits.  And the halakah is like Rebbe Shimon.
+
+Mishnah 5
+
+One who lights a stack of grain and there were vessels and they burned etc...
+That he lights in his own domain and it went, and it consumed in the domain of his friend; in this example the sages say he only pays for the tack but not the vessels.  However we evaluate the place (displacement) of those vessels as if they were full of grain.  But if he kindled a stack of his friend he pays for vessels that are inside of it.  And only vessels that are normal to place in the stack, for example a plow or a winnower[look up].  But aside from these types of vessels he is not obligated except for the amount of the body from the grain as we mentioned.  And if he lit the tower, the owner of the house swears on what was inside of it a Torah oath and the one who lights it will pay all the owner of the house swears on it.  And only the evaluation that there is to him the amount he says he lost inside the fire.  And the halakah is not like Rav Yehudah.
+
+Mishnah 6
+
+A spark that emerges from under the hammer and damages, is liable, etc...
+And the halakah is not like Rebbe Yehudah
+
+Chapter 7
+
+
+
+Mishnah 1
+
+It's more broad principles of payemnt of 'double' than principles of payment etc...
+They said in Sifra 'On anything of negligence' is a generality, 'on an ox and on a donkey and on a sheep and on a garment' is a specification, 'on all lost items' returns and generalizes; a generalization and a specification and a generalization, you don't judge this except that which is like the specification. [see here for more https://outorah.org/p/6471/]  Just as the specifications, as is explained, is a thing that is moveable, and they are inherently worth money, [this applies] also to anything moveable and worth money.  This excludes land that is not moveable, it excludes slaves, as there is an (biblical) association to land.  It excludes contracts that even though they are moveable, they are not inherently worth money.  And from this law it is clear to you that payment of double is made with living things and with non living things.
+
+Mishnah 2
+
+He steals on the basis of 2 and slaughters or sells on their word (testimony of witnesses) or on the basis of 2 (others) etc..That when he slaughters with his own hand on Yom Kippur he is not obligated to pay 4 or 5 fold because because he's obligated in spiritual excision and furthermore, it will be explained to you in tractate 'Lashes', That all who are obligated in spiritual excision get lashes.  And it's a set rule by us that a person does not get killed [and/or get lashes] and pay, however he is obligated to pay 4 or 5 fold when he gives to another person to slaughter for him on Yom Kippur.  And similar to this if another slaughters for him on Shabbat or for idol worship, he's obligated to pay because the rule in our hand is that there's no difference between that he slaughters it himself or another slaughters for him, regarding payment.  And the evidence to this is what the Torah says 'or he sold it' and we learn through a tradition 'or' is to include a messenger (slaughter or sell it).And when he steals from his father and slaughters it or sells it he pays 4 or 5 fold to his brothers and calculates for them their portion in this.  And we already explained in the second chapter of 'Consecrations' that secular meat that was slaughtered in the temple grounds is forbidden to gain benefit from, however because this prohibition is rabbinic, one who slaughters secular meat inside (the temple) is obligated to pay 4 or 5 fold according to the Rabbis. And the halakah is not like Rebbi Shimon.
+He steals on the basis of 2 and slaughters or sells on the basis of 2...
+It is known to us in this law that his admission that he sold or slaughtered it is similar to testimony of a single witness about him in this... just as the testimony of a single witness, if comes a second and testifies the testimony is confirmed and he's obligated in the payment of 4 or 5 fold, and similarly that he admits that he slaughtered or sold, if witnesses come after this and testify that he slaughtered or sold it, he pays, and we do not say 'one who aknowledges a fine is exempt, and that since he admitted when there were not witnesses there he is exempt', rather the whole time that witnesses come, he's obligated.  And this is when he denies the actual theft before the witnesses of the theft come, and after the witnesses of the theft come he admitted to the theft and the sale or slaughter.  But if he admits to the actual theft before witnesses come he is exempt from paying the 4 or 5 fold even if witnesses of the slaughter or sale come after this.
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+He steals on the basis of 2 and slaughters or sells on the basis of 1 etc... [and it is also like this in the printing of Napoli] He steals and slaughters in shabbat, he steals and slaughters for idolatry etc....
+The disagreement between Rav Shimon and the Rabbis is it is not in whom that stole and consecrated, rather it is in whom steals something that is consecrated and slaughters it or sells... The rabbis say it was stolen from the "house of the man" (as the torah says) and not from the temple.  And Rav Shimon says consecrated items that he is obligated in their responsibility the possession of the owners they are, and therefore 'it is stolen from the house of the man' we can read into the situation.  And it has thus ben explained in the first (perek) of Megilah that 'Nedavos' you are not obligated in their responsibility and it is when he says behold this is a burnt offering or a peace offering.  And Rav Shimon does not obligate one to pay 4 or 5 fold for one who steals a consecrated animal that he is obligated in it's responsibility and slaughtered unless he slaughters it in the temple courtyard for the sake of the owner or if it is a blemished animal and it is slaughtered outside he courtyard, because anything standing to be redeemed it is as if it is redeemed.  And the law of a blemished animal is that they should be redeemed as is explained in it's place.  However if you slaughter these outside and they are complete without blemish you are not obligated at all because it is slaughtered invalidly.  And the opinion of Rav Shimon is already known that he exempts to one that slaughters secular meat in the temple courtyard because he slaughtered in an invalid way.  And the halakah is not like Rebbi Shimon.
+
+Mishnah 5
+
+Sells except from one one hundreth from it etc...
+He steals in the domain of the owner and slaughters and sells it outside etc...  
+All this is clear.
+
+Mishnah 6
+
+he was leading it and leaving and it dies in the domain of the owner etc...
+This is teaching us with this halakah 2 principles, number 1, that the thief is not called a thief until he brings that thing which was stolen to his domain and he acquires it in one of the ways of acquiring moveable objects.  At it's already preceded us their explanation in the first (chapter) of kiddushin.  And the second, that the 4 guardians do not acquire the thing given to them to guard relevant to that he would be obligated in it's guarding, and each one from them are obligated the laws specified for them, as has been explained.  If he does not acquire the objects in one of the ways that objects are acquired in buying and selling, as has been explained in the first (chapter) of kiddushin.  And this is what they said, that the made a rule that you pull (an animal) with guardsmen just like that it was instituted you pull with purchasers.  And guard this rule because it is a great principle and it helps with rulings.
+
+Mishnah 7
+
+One may not raise a small domesticated animal in the land of Israel.
+One may not raise small domesticated animals in the land of Israel because they graze on crops.  And Syria, these are the lands that David conquered, and we have already explained their topics in the sixth (chapter) of (tractate) uncertain produce. And what it says that one should not raise pigs this is the law for all of the things that are forbidden to eat, however it spoke about pigs because it is known that they are possible to raise similar to cattle and sheep.  And we don't spread out traps- traps or nets to capture with them doves, unless one distances them from a settlement, meaning to say the settlement of a city, 4 mil (~3 miles) which is 30 ris, and this to distance themselves from theft, that he should not capture doves of the inhabitants of the city.  And (the mishnah) forbids us to not raise dogs because they damage.
+
+Chapter 8
+
+
+
+Mishnah 1
+
+One who wounds his friend is obligated to pay 5 etc:  One who embarrasses a naked person, who embarrasses etc...
+When he cuts off his hand or his foot he is obligated in the 5 punishments, but when he does to him 1 of these damages or 2 from these, for example, that he embarrasses him only, he is not obligated except for embarrassment.  And similarly if it's only pain he's not obligated except for pain.  As is said as an example that he burns him with a skewer on his fingernail and all this one should examine.  And if he passes over, the victim, on the words of the doctor, and was added to his illness or another injury happens because of this, the damager is not obligated for any of this new illness, because the patient neglected himself. And know that it is very important principle from the principles of our religion, that you don't collect fines in Babylonia and all the other lands outside of the land of Israel only.  Because that he blessed be he said "before the judges" and we do not have judges that heir name is called [true] judges except for judges with ordination in the land of Israel.  And this is explained in Sanhedrin.  All judges in the world it is as if they stand in the place of judges in the land of Israel, and even so they do not fill their place except in matters of general things people do, in order that they should not lose the rights of people.  For example loans, buying, selling, acquiring, admissions, and denials.   And when an animal damages with the tooth or the foot that they are accustomed to this, as is explained, and similarly when a person damages an animal.  However an animal to a person or a person to a person, and all fines, they do not pay anything, except with the court in the land of Israel, because these are things that from them they don't happen except for a little bit, and from these things you do not lose a lot of money.  And it is appropriate to do when someone wounds his friend that it should be evaluated in all that he would be obligated, from time off work, and embarrassment, doctor bills, pain, and the fines, and they should add together everything and the one who wounds will pay at one time and will be absolved, if it was that the court case was in the land of Israel. And if it was outside the land we excommunicate the one who wounds until he gives what he obligated to pay on the basis of mutual agreement or go up with the other person to the land of Israel and when he gives what he is obligated to pay to him we release his excommunication, and even if the one who wounds is not happy with this.  It is appropriate to mention here that the half damages that an innocuous ox pays is considered a fine and we do not collect this outside of Israel except according to what is mentioned.  However half damages with stones that was mentioned already in the second chapter from this tractate and it is that when rocks shoot out from his [the animals] feet and it breaks vessels he pays half damages from the entire damage [not limited to the value of the animal], that this is law and not fines and we can collect it outside of Israel and only if it was in the domain of the person who was damaged.  However in the public domain he is not liable for any damage of the foot as it is explained there.  And full damages are not a fine and is collected outside the land of Israel except an ox that is accustomed alone because the idea in our hand there are not 'accustomed' oxen in in Babylonia [because there is no Sanhedrin].
+
+Mishnah 2
+
+This is a stringency with man compared to ox that the man etc... 
+They said this stringency with min compared to ox there is in it a reliance on the topic which is already in the third chapter of this tractate, that an ox that embarrasses is not obligated, and we already explained in the 5th chapter also that the ox is exempt from fetuses.
+
+Mishnah 3
+
+He strikes his father or mother and did not cause...
+We already explained that from the main rules that are in our hand, a man does not get lashes and pay, rather that if a man does something that obligates him in lashes and payment, he gets lashes and does not pay.  With the exception of one who wounds his friend on the day of atonement only, that he pays and does not receive lashes, because the passage is clear, with one who wounds that he should pay no matter what.  And that is what it means when it says 'a hand for a hand'.  And the explanation that comes from this, that it is something given from hand to hand, and what is it?.. money.  Since after that it says that as he did should be done to him, that it did not need to say 'hand to hand'.  And this is idea that the torah clearly included, one who wounds his friend (is obligated) in payment.  And the laws is not like Rebbi Yehudah.
+
+Mishnah 4
+
+A deaf person, an imbecile, or a child encountering them is disadvantageous.
+All this is clear.  And there is to the judge to afflict them so as to remove their damages from among people.
+
+Mishnah 5
+
+One who strikes his father or mother and causes to them a bruise...
+We've already explained in chapter 14 of tractate Shabbat that one who wounds will not be obligated with his life except when he intends to take the blood which spurts from the wound that he uses it for what we wants.  However if he intends to cause pain and damage only, he is ruining and is exempt from the obligations of Shabbat.  And this is with one who wounds livestock or wild animals but one who wounds his friend, he is obligated to be stoned because his anger is mitigated and his spirit was softened when he damaged the one he is fighting with, thus it was remedied, like it explains one who rips in anger and over one who died that he is obligated because it calms down his mind with this action, even though it is an act of ruining. And therefore he is exempt from everything regarding the damages.  And you should know this and not make a mistake in it.
+
+Mishnah 6
+
+One who slaps his companion gives to him a selah rabbi Yehudah says...
+One who slaps his companion, this is one who strikes his companion with the palm of his hand closed, on the back of his neck.  'He slaps'- That he hit him with the palm of his hand on his face.  With the back of his hand he hits him- with the back of the hand, this is more embarrassing.  He pulls his ear- that he hurts his ear as if it was stung.  And what that it says 'everything is according to their honor' means to say the explanation is these amounts that are mentioned these are the maximum, what they would give to an important person.  And if it was a lesser person, they will lessen for him from these amounts.  And they don't give money except for based on his importance.  And Rabbi Akiva disagrees with this and says that all of Israel is equal in these laws.  And from the main rules of judgement that the court should note extend the time of cases of damages, however Rabbi Akiva gave time with embarrassment alone.  And the law is not like Rabbi Akiva when he makes everyone equal and t not like he law is not like Rabbi Yehuda.  And all of these are fines and the law is in the land of Israel as has been explained.
+
+Mishnah 7
+
+Even though he gives him [money] he is not forgiven until...
+They said there is a 'yes' that is like a 'no', and it is this person that said to him regarding damage to his body on condition to be exempt.  As is known that a person is not forgiving in something like this, and therefore he's obligated.
+
+Chapter 9
+
+
+
+Mishnah 1
+
+One who steals wood and makes it into vessels, wool and makes it into clothes... 
+It says, 'this is the principle, All robbers pay according to the time of stealing' to teach that whoever steals a small animal and it grows with him he acquired it with the change. And if he slaughters it  or he sells it after it grew, that which is his- he is slaughtering and it's his that which he sells.  And he is not obligated in 4 or 5 fold payment.
+
+Mishnah 2
+
+One who steals an animal and it got old, slaves and they got old etc....
+When they rotted a few of the vegetables, we say to him behold what is yours is before you.  And if they rotted entirely he pays as the time of stealing.  And a coin that becomes invalidated that it is not passable in the country, but it is passable in another country. And the law is like Rabbi Meir.
+
+Mishnah 3
+
+One who gives to a craftsman to fix and they are damaged he is obligated to pay.
+There is no difference whether he gives to a craftsman vessels that are complete to fix them and he ruined it or he gives to a craftsman wood or iron to make from them a vessel, and they will make it, and they will complete their work, and afterwards he will damage it, he will pay the value of the vessel in both cases.
+
+Mishnah 4
+
+He gives wool to a dyer and in the pot it was burnt...
+Ugly, meaning it's appearance is bad.  And this is what we say by way of example, this one's color is red but it's appears bad and is not befitting for what he wants it for.  And the topic of profit and expenses, as it says by way of example,  if the garment was worth a dinar, and after the dying it was worth a dinar and a half, and he invested in it a quarter (dinar) you only pay him a quarter of a dinar.  And if he invested in it 3/4 of a dinar, he gives half (a dinar), that it went up in value.  And all this is not contingent on the will of the owner of the garment, rather even if the owner of the garment says to him since you transgressed on what I said, give me what my garment was worth at the beginning, and you take the garment, he is not able to say this.  Because we have said that if the profit is more than the investment, or if the investment is more than the profit, it is an institution for everyone together. And the halakah is like Rebbi Yehudah. 
+
+Mishnah 5
+
+One who steals from his friend something equivalent to a 'pruta' and swears concerning it...
+It is acceptable for a person to give the stolen object to the court in his city and he brings a guilt offering and it atones for him.  And that money remains in the hands of the court until the owner comes or sends someone to the court and they will do what is good in their eyes.
+
+Mishnah 6
+
+He gives to him the principle but does not give to him the fifth etc...
+And even if it was stolen was in tact, since it was not remaining on it from the principle except less than the value of a pruta it is not necessary to go after him.  And we do not say it's possible that piece which is currently less than a pruta became more valuable, and he'd return the value of a pruta.
+
+Mishnah 7
+
+He gives to his counterpart and swears concerning the fifth etc...Until the principle becomes reduced to less than the amount of a pruta.  How so, he steals 4 zuzim and he owes 5, he gives 4 and swears on the 1 zuz, he is obligated in the zuz and a quarter. He gives the zuz and swears on the quarter, he's obligated in a quarter of a quarter of a zuz and it's weight is is that of a carob seed. He gives the quarter of a quarter and swears on [the carob seed hes obligated the carob seed and a fourth of a carob seed, he gives the carob seed and swears on] the quarter of the carob seed he is only obligated in the quarter of a carob seed alone since it is worth less than a pruta.  It is so that he is obligated in this as it says in scripture "an additional fifth he adds on it", and we received in explanation of this, it teaches us that we add a fifth on the fifth, and thus all who are obligated in a fifth the same law applies.  Because we explained "an additional fifth on it" to be increasing fifths in this manner as has been explained.
+Where is my deposit, he said to him 'it's lost'.  I place an oath upon you etc...  The addition of fifth, A person is not obligated in it, except with his admission.  One is not obligated if based on witnesses, as it says and he will sin and be guilty etc... Indeed this will be does repentance on his own.
+
+Mishnah 8
+
+Where is my deposit, he says to him it was stolen and I administer an oath...
+He pays the double payment, it is a fine.  And from our principles a man does not pay a fine based on his own admission.  And this has already been explained in the 3rd chapter of 'Kesuvos'.
+
+Mishnah 9
+
+He steals from his father, and swears concerning it, and he dies etc...
+The Torah says he will return the stolen object etc... and therefore one who steals does not have a remedy until the stolen object leaves from his hand or the person who was stolen from forgives him, and this is when the stolen object is still with him, it didn't change and was not acquired with any change as it was written before.  
+And therefore when the father dies and the stolen object is still in his hand and the father does not forgive him, In all cases the stolen item needs to leave from his hand.  And if he has a paternal brother he should give him what he stole or give the stolen object to his own sons, in a way that the stolen object will leave his hand. And if was not by him a brother from his father and not sons or if he didn't return the stolen object to his sons, that he gives those things for a debt or for his wife's kesuvah or for charity.  And all this when he lets it be known and says this is the stolen object from my father. He should not give this in the way that it is his own money, and this is because the stolen object is leaving from his hand.
+
+Mishnah 10
+
+He says to his son this is consecrated against you benefitting from me...
+All of this is explained in what preceded, and he also needs to explain to who he gives the money to, that he will say to them, that his father swore upon it that he would not benefit from the money, therefore he's giving it to them so that his body will not benefit from the money that he left over.  And it should not be difficult in your eyes that he paid his obligations from the money which he was forbidden to benefit from, because it's possible as is explained in the fourth chapter of 'Oaths' and there we explain it.
+
+Mishnah 11
+
+Someone steals for a convert, and swears to him, and he dies, Behold he pays...
+You already know that a when a convert dies and does not leave children as a jew, he does not have any heirs and whoever is first to his property is entitled to it.  And concerning the convert that died without heirs, it says "and if a man does not have a redeemer...", but to a born jew it is not possible that there will not be to him a redeemer, since it is a tradition in our hands [that it will not be destroyed a tribe from Israel] therefore a man who is from his tribe will inherit him.  And you already know that in any place that it's said 'gift' it implies a burnt offering as a gift, and we already explained this in tractate shekalim.  And the laws of burnt offerings as a gift are explained to you (add in--in tractate temurah).
+(add in-- And it's already explained) that in this passage which is brought as a proof for this law that 'asham' refers to the principle that he is returning, as to say the stolen item intact or it's value.
+
+Mishnah 12
+
+He gives the money to the people of the watch and dies the heirs cannot etc...
+We already explained in the final chapter of [tractate] succah, that the priestly watches are 24 watches.  And they would serve one after another.  Every watch is one week.  And from the group of the watches include 'Joiarib' and 'Jedaiah'.  And it (the mishnah) brought them in the way of an analogy and when he gave the money to Joiarib and the guilt offering to Jedaiah and the watch was the watch of Jedaiah, in this Rabbi Yehudah and the sages disagree... Rabbi Yehudah says the watch of Joiarib transgressed when they took the money, since there is not to their watch anything at all since it's not his week.  Therefore he returns the money with the guilt offering and returns the money to Jedaih that to them is the watch.  And the sages say the watch of Jedaih transgressed when they took the guilt offering without taking the money.  As it is appropriate to give the money before the guilt offering.  Therefore the guilt offering should be taken from them and given to Joiarib that took the money at the beginning as is appropriate.  And he (Joiarib) should offer the guilt offering when it will be his watch.  And because these principles are true and known the author of the mishnah says to us in this mishnah, when he gave the money to Joiarib and the guilt offering to Jedaiah and it was the watch of Jedaiah, if the law is like the sages that say the guilt offering goes out to Joiarib, as we explained, and this is clear, and there is no doubt.  And if the law is like Rabbi Yehudah that he says the money should return to Jedaiah, if the guilt offering is extant the children of Jedaiah will offer it.  And if not, that the watch of Jedaiah jumped and offered the guilt offering before he takes the money from Joiarib, the children of Jedaiah merit in the skin of the guilt offering but the meat is not appropriate to eat because it is invalid and he has to go back and bring another guilt offering to Joiarib who has in his hand the money and he (Joiairib) will offer it in his watch. And that what the holy rabbi taught in this mishnah who is obligated according to Rabbi Yehudah when the sons of Jedaiah sacrificed the offering. And thus says the braisa, in this law when it was the watch of Joiarib and was done what that we said, Rebbi said that according to Rabbi Yehudah if the children of Joiarib if they preceded and sacrificed the offering, he will return and he should bring another sacrifice, and the children of Jedaiah will sacrifice it, and the other will merit with what is in their hand.  And this is the principle which we learnt in this mishnah and the law is like the sages.  And there is an allusion that it is appropriate to give the money before the sacrifice, that which is said by a burnt offering, "that which he'll atone with it"... and we received an explanation of this that the word 'guilt (asham)' is referring to money.  And this is what they said the word 'guilt (asham)' refers to the principle.  And we already explained in the law (mishnah) that is prior to this that the Torah calls the money 'guilt (asham)' in it's saying he will atone with it and that is a future tense verb.  It wants to say they already began the atonement when he gave the money and it will finish his atonement and will not remain on him a sin with his offering.  And it is a ram of guilt offering as it says, "And the priest will atone for him with the ram of guilt offering" And we received with this the ram of the guilt offering is essential and the fifth is not essential.  And it is already explained that the 'guilt (asham)' refers to the money, and the explanation is that it is essential to the atonement. 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+One who steals and feeds his children or he leaves to them an inheritance etc...  we do not exchange coins from the trunk of collectors etc...
+This Mishnah is built on 2 principles, the first, moveable items to a debtor are not claimed.  The second, one who borrows at their word does not collect from inheritors.  And these 2 principles, the halakah is not like them, rather from the principles that we judge on them now is moveable items to a debtor are claimed, [and] a lender on word of mouth can collect from inheritors.  And what is appropriate upon the thief to pay has the status of a loan made word of mouth.  Therefore if one steals and feeds his children, they are obligated to pay in whatever the situation will be; the owner despaired or he did not despair, whether he left over real estate or moveable items from his possessions he should take whatever was stolen.  And if the father left over nothing, if the owner despaired they are not obligated to pay, and if they ate what they ate before [the owner] despaired they are obligated to pay.  
+And if the collector was gentile or the collector was Jewish but does not have boundaries rather the king has given him permission to add to the customs whatever amount he wants to the set amount that has been set to him from the king, this makes him a thief with all of this.  It is not appropriate to break anything [coins] from what there is in front of him from the money, because he is assumed to be thief.  And that money is all stolen.  And similarly he should not take charity from the collector from the money which is in front of.  However if he breaks from the money that there is to him in his house or he took money for charity when he was in the market and there was not box before him, this is permitted.  And this is the reason for what [the Mishnah] says 'from his house or from the market', and similarly one should not break money with what is before a charity collector because of suspicion that they not suspect him that it is from the possessions of charity that there is upon him an obligation when someone sees him that he gave money and he did not see him give larger money.  
+And it's already explained to you from the Mishnah's words that there will be a Jewish collector and he does not add to it what the king set and does not make it lower, he is not a thief because it's from our principles that the law of the land is the law.
+
+Mishnah 2
+
+If tax collectors took his donkey and gave to him another donkey etc...
+A woman and a child are not believed in this law, except that when they are conversing innocently (without realizing they are giving testimony) just like we explained with gentiles regarding testimony about a woman in tractate Yevamos. And 'a swarm' is called a congregation of bees which gather around their queen just as this is publisized and known.  And the halakah is not like Rabbi Yishmael son of Rabbi Yochanon son of Berokah.
+
+Mishnah 3
+
+One who recognizes his vessels and his scrolls in the posession of another and went out for him etc...
+This is the law when it will be that this man is not known to sell these things.  That he claims about them that they were stolen from him, and it went out for him a rumor of theft in the city.  And it's not neccesary to explain that it's required that 2 witnesses testify that these vessels were his.  And that these scrolls were his.  Because this is clear.  However if it is his way to sell his vessels and scrolls they would not judge for him this ruling, except if people stayed over the night with him and he found in the morning his wall is broken through and those men that stayed over at his house went out through that hole, and his vessles and his scrolls are in their hands at that time, they will judge for him this ruling as we wrote.  
+And we explained this many times that in all places that they say in the mishnah 'an oath' it is referring to a biblical level oath.
+
+Mishnah 4
+
+This one comes with a barrel of wine and this one comes with his jug of honey etc...
+If it told us the law concerning the barrel of wine only, we would say for example this, that he explains to him (I expect to be reimbursed for my wine), he (the owner of the honey) gives to him the value of his wine, but with his donkey and his friends donkey he doesn't do an action with his hands, no (even if he stipulates to be compensated for the lesser donkey, the other still does not need to pay).  And if it told us the law of a donkey and his friends donkey we would say in this case there is not anything except his wages since he did not stipulate to him, because he did not do an action with his hands, however with his wine and his friends honey even if he doesn't stipulate, he gives the value of his wine because he dealt with the gathering of the honey with his hands.  Therefore it informs us that the law with both actions is one, and we do not say in this I was fooling with you, because that for him he left his money and dealt with his to gather what he lost.  And therefore if he stipulates to him, he gives him the value of his donkey and the value of his wine.
+
+Mishnah 5
+
+One who steals a field from his friend and thugs took it...
+It teaches us with this halakah that if it will be a natural plague, broad or not broad just like it was wiped away by a river or flooded or fell on it hail stones.. This ruling is the law of a regional disaster, and he is not able to say to him this evil came for your sins, and as if you are the cause, in order that he'd be obligated to pay, however he says to him yours is before you.
+
+Mishnah 6
+
+Someone who robs from his friend or that borrowed from him or deposited with him etc...
+This is an institution [for the benefit] of the owner of the money,  thus, if the owner of the money said to that who has in his hand [the money], give to me what I have by you here in the desert, there is to him to pay his money.
+
+Mishnah 7
+
+He says to his friend, I robbed you, you lent me, you deposited with me etc...
+He is obligated to pay when his friend makes a definite claim.  And he says you robbed me or I lent you... however if his friend is also unsure and says I don't know if I lent you or if I didn't lend you and he says you definitely lent me but I don't know if I returned to you or if I didn't return it, he is not obligated to pay.  However if he wants to be certain with heaven he gives to according to what he aknowledged he borrowed.  And what that it says he is exempt that even if his friend makes a definite claim and he says I don't know.. he is exempt and not obligated except to make a heses (rabbinic) oath that he does not know in truth if the he owes the money.
+
+Mishnah 8
+
+One who steals a sheep from a flock and returns it to him and it dies or it is stolen etc...
+They said, "If he counts a sheep and it is complete, he is exempt from paying".  And this is on the first case and this is when he stole it and the owner of the sheep knew that it was stolen from him.  However if the owner did not know about it being stolen and not about it being returned he (the thief) is not exempted, unless he returns and the owner knows that it is returned.  Because this sheep learned another way aside from the way of the [his] flock, and therefore he needs to inform the owners so that he will watch it as much as they are able; and then he will be exempt from his responsibility.
+
+Mishnah 9
+
+One may not purchase from shepards wool and milk and kids etc...
+These are things that it is cautioning us to not purchase because they may are assumed to be stolen goods in their hands.
+
+Mishnah 10
+
+Threads (muchin) that the launderer removes, behold these are his...
+It's already explained in (mesechta) shabbos that the 'muchin' are small pieces of wool that we fill with them blankets and pillows and things like that.  And 'the coves' this is the one who whitens the wool.  And 'the sorek' this is the one who combs it and spins it.  And the amount long enough to sew, this is about the length of a needle.  And the 'adze' is a tool of the carpenter that he smooths with it, and things like that.  And the ax is the carpenters tool that he prepares the wood with it.  And 'the nesores' is the shavings of the wood when you prepare the wood, to make from it tablets.
\ No newline at end of file
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+Rambam on Mishnah Bava Kamma
+רמב"ם על משנה בבא קמא
+Vilna edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה בבא קמא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>ארבעה אבות נזיקין השור והבור והמבעה וכו': </b>אלו הארבעה עיקרין מן הנזיקין הם נזיקין ההוים מממונו. והשור ר"ל רגל השור כלומר הנזק ההוה מדריסתו ושברו מה שישבר ויקלקל בדרך הלוכו ברגליו. והמבעה ר"ל השן והוא הנזק המגיע מאכילתו למה שיאכל ממנו ונקראת השן בזה השם מעין פעולתו לפי שהיא תשרש ותבקש מה שתאכל כמו שנאמר איך נחפשו עשו נבעו מצפוניו. לא הרי השור כהרי המבעה ר"ל כי מה שהוצרך הכתוב למנות אלו הארבעה נזיקין אחד אחד לפי שאי אפשר להתלמד קצתם מקצתם בקל וחומר לפי שבכל אחד מהם יש ענין שאין כן באחר על זה ההיקש לא ראי הרגל שהזיקה מצוי כראי השן שאין הזיקה מצוי ולא ראי השן שיש הנאה להזיקה כראי הרגל שאין הנאה להזיקה ולא ראי זה וזה שיש בהם רוח חיים כראי האש שאין בו רוח חיים ולא זה וזה שדרכן לילך ולהזיק כראי הבור שאין דרכו לילך ולהזיק ולפי שבכל א' וא' יש בו ענין שאין כן באחר הוצרך הכתוב לבאר בכל א' מהם שהוא חייב בהיזק. וזה הצריכות אינו לפי שאילו כתב השי"ת הדין בבור ובאחד מאותן השלשה הנשארים היינו לומדים מהם השנים הנותרים בדרך הצד השוה כמו שזכר ואמנם חלקם הכתוב לארבעה דינים ליתד כל מין מהם בדין זולתי האחר שן ורגל לפוטרן ברה"ר בור לפטור בו את הכלים אש לפטור בו את הטמון ועוד יתבאר כל זה ולא הוצרך למנות בכלל האבות קרן לפי שיש בו חילוק מועד ותם כמו שהתבאר הכתוב. ואמרו הצד השוה שבהן וכו' רצה לומר אף כל שדרכו להזיק ושמירתו עליך אם הזיק חב המזיק לשלם תשלומי נזק במיטב הארץ כמו שנאמר מיטב שדהו ומיטב כרמו ישלם. וכבר ביארנו זה בחמישי מגיטין. ולאלו אבות תולדות תולדה דרגל אם הזיקה בגופה או בשערה דרך הילוכה. תולדה דשן נתחככה בכותל להנאתה וטנפה פירות להנאתה. תולדה דהבער אבנו סכינו ומשאו שהניחן בראש הגג ונפלו ברוח מצויה והזיקו. תולדה דבור רוקו וניעו וכיוצא בהם ועוד יתבארו דיני אלה העקרים ותולדותיהם: 
+
+Mishnah 2
+
+<b>כל שחבתי בשמירתו הכשרתי את נזקו כו': </b>הכשר זה של משנה זו שם נופל על תקון הדבר והכנתו לקבל דין מן הדינים כמו שבארנו בתחלת עירובין ואמר שכל מה שיתחייב בשמירתן שלא יזיק לאדם אותו הדבר מוכן הוא כי בכל עת שיזיק ואפילו שלא מדעת בעליו יתחייב בתשלומים כיון שלא שמרו וזהו טעם אמרו הכשרתי וכמו כן כל מה שהכשיר. מקצת נזקו יתחייב עליו כאילו הכשיר כל נזקו כגון הבור שזכרנו לא יתחייב עליו מה שראוי להתחייב על נזק הבור עד שיהיה עמוק י' טפחים ואין הפרש בין שיחפור בור י' טפחים או שיחפור טפח בבור שהיה עמוק ט' טפחים ועשאו עמוק עשרה לפי שכיון שהכינו להיזק הנה הוא כאילו חפרו מתחלתו וזהו שאמר הכשרתי מקצת נזקו חבתי בתשלומי נזקו כהכשר כל נזקו אחר כן התנה חמשה תנאים ואמר כי לא יתחייב האדם לשלם בהיזק המגיע מממונו אם יחסר תנאי מאלו החמשה תנאים. האחד.שלא יהיו אותם נכסים מהקדש לפי ששורו אם הוא חטאת או אשם והזיק לא יתחייב שום דבר וזהו ענין שאמרו נכסים שאין בהן מעילה כי הקדשים מי שיהנה מהם יתחייב קרבן מעילה [כמו שנתבאר במס' מעילה]. והשני שיהיה הניזק בן ברית אבל אם נגח שורו של ישראל לשורו של כנעני לא ישלם הישראל שום דבר כמו שיתבאר. והשלישי שיהיו אותם נכסים שהגיע מהם ההיזק מיוחדים והבעלים מיוחדים אבל אם אמר שורך הזיק ויאמר האחר שורך הזיק ולא יתברר איזה משני השורים הזיק או כשהפקיר שורו והזיק שאין לו בעלים מיוחדים בשעת ההיזק לא יתחייב בעל אותו ההיזק תשלומין אבל אם החזיק אחר באותו השור המזיק אחר שהזיק זכה בו כדין כל הפקר. והרביעי שיהיה ההיזק נעשה חוץ מרשות המיוחדת למזיק אבל אם נכנס שורו של ראובן לביתו של שמעון והוזק לא יתחייב שמעון שום דבר לפי שיאמר לו שורך ברשותי מאי בעי ואם הזיקו שמעוןהוא בעצמו כגון שהכהו ופצעו או המיתו חייב לשלם לפי שיאמר לו נהי דאית לך רשותא לאפוקי לאזוקי לית לך רשותא. והחמישי שיהיה ההיזק נופל ברשות שניהם כגון שיהיה חצר משותף לניזק ולמזיק וכשהזיק שורו באותו חצר בשן ורגל לא יתחייב שום דבר אבל אם הזיק בקרן יתחייב כמו שיתבאר וביאר ובלבד שתהיה הרשות משותפת ביניהם מיוחדת לפירות ולשורים אבל אם היתה מיוחדת לפירות ועבר אחד מן השותפין והכניס בו שורו והזיק בשן ורגל חייב ואע"פ שהוא רשות לשניהם וכשישלמו אלו התנאים כולם והזיקו המזיק חייב המזיק לשלם תשלומי נזק במיטב הארץ: 
+
+Mishnah 3
+
+<b>שום כסף ושוה כסף בפני ב"ד וע"פ עדים כו': </b>לפי שזכר מה הם הנזקים באיזה תנאים יתחייב האדם לשלם כל ההיזק המגיע מנכסיו והתחיל לבאר היאך ישלם ואמר ששמין הנזק בדמים לא שיצא דבר בדבר כגון אם אכל שור פירות לא נאמר לבעל הפירות טול מהשור חלק מה שאכל משלך אלא נשום מה שאכל לו בדמים וכופין לבעל השור לשלם. ומה שאמר שוה כסף רצה לומר כי הב"ד לא ישלמו הנזקין מיתמי אלא מן הקרקע לא מן המטלטלין כי המטלטלים הם עצמם כסף. ואמר כי הם לא ירדו אלא במה שישוה כסף הוא הקרקע ודין זה מיוחד ביתומים בלבד אמנם המזיק עצמו כשישלם שיעור מה שהזיק מן המטלטלין נסתלק יד ב"ד מקרקעותיו. ואותה שומא והתשלומין לא יהיו אלא בב"ד מומחין ולא הדיוטות ובעדים בני חורין ובני ברית אבל לא בעדות עבדים או נכרים שהוצרך למעטם לפי שיעלה על הדעת שנוותר ונקל בעדות הנזקין לרוב מאורעיהם ולמיעוט מה שיזדמן שיהיה עליהם עדים כשרים לפי שההכאות בין האנשים ובין הבהמות ג"כ רוב היותם במעמד עמי הארץ ועבדים והעכו"ם לכן הודיענו שלא יקבלו הב"ד אלא עדים כשרים כמו בשאר העדיות. ואין הפרש בין האנשים והנשים בנזקים בין שהיא מזקת או נזוקת. ומה שאמר הניזק והמזיק בתשלומין רמז אלו הדברים שחייבין עליהם חצי נזק כמו שיתבאר שישלם המזיק חצי הנזק ויפסיד הניזק החצי וזה החצי גם הוא לא יתקיים אלא במה שיתקיים הנזק שלם ר"ל בעדים ובב"ד מומחין ונכסי בני ברית ושאר התנאים מלבד מה שאמר במיטב הארץ כי זה אינו ראוי בחצי נזק כמו שיתבאר: 
+
+Mishnah 4
+
+<b>ה' תמין וה' מועדין הבהמה אינה מועדת כו': </b><b>מה בין תם למועד כו': </b>תם נקרא הדבר המזיק בלא הרגל ואין דרכו שיבא ממנו אותו ההיזק אלא שאירע בדרך המקרה. ומועד נקרא הדבר אשר הורגל שיבא ממנו אותו המעשה תמיד או על הרוב. ונגיחה לא תהיה אלא בקרן ונגיפה תהיה באיזה אבר שיזדמן מאיברי הגוף. ושור המועד שאומר עליו והועד בבעליו וגו'הוא שנגיחתו על הרוב. ומה שאמר ושור המזיק ברשות הניזק הוא דעת מי שסובר [כי] אפי' התם ברשות הניזק ישלם נזק שלם ודינו אצלו כדין מועד. ועוד יתבאר שאין הדין כן ומשנה זו חסרה ויש להשלים לשונה ולומר כן ה' תמין הן מתחלתן ואם הועדו מועדין ושן ורגל מועדין מתחלה ויש מועדין אחרים כיוצא בהם והם הזאב וכו'. ומה שלא הוצרך למנותם כולם ויאמר אחד עשר מועדין הן לפי שמציאותן בישוב מעט וכ"ש שאינן נראים במדינות. וברדלס הוא החיה הנקראת בלשון ערבי אלצבע. ומה שאמר מן העליה ר"ל ממיטב נכסיו והמובחר שבהם כמו שאמרו הנזקין שמין להם בעידית. ואין הלכה כר' אליעזר: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כיצד הרגל מועדת לשבר בדרך הלוכה כו': </b>העיקר בזה המין כולו מן הנזקין שכל נזק שיבא מן הבהמה כשהיא עושה (מהם) [מה] שמנהגה לעשות תמיד או על הרוב זה הוא האמור עליו כדרכה משלם נזק שלם ושלא כדרכה הוא שיהיה אותו הדבר שעשתה תעשה אותו על המיעוט או שבא ממנה באמצעות מעשה אחר ולא היתה הבהמה היא הפועלת אותה הפעולה פעל ראשון על זה יתחייב חצי נזק וזה הוא החצי נזק המחייב בצרורות הנתזים מתחת רגליה כי הוא ישלם מן העליה כמו שנבאר בשמיני מזו המסכת. ופירוש דליל דבר שהיה קשור ברגלה ומהדס שיחפור ברגליו בארץ וזה עושין התרנגולים יותר משאר העופות: 
+
+Mishnah 2
+
+<b>כיצד השן מועדת לאכול את הראוי לה כו': </b>מה שאמר במה דברים אמורים הוא חוזר על מה שאמר אכלה פירות או ירקות אבל אכלה כסות או כלים [אפי'] ברה"ר חייב חצי נזק כי דרך בני אדם להניח כסות או כלים ברה"ר כפי צורך שעה. ופי' מה שנהנית כי ישלם מנכסיו מה שראוי לשיעור אותה אכילה מן הדבר שדרך אותה בהמה לאכלו כגון חמור שאכל עשרה ליטרים תמרים ישלם בעל אותו החמור דמי עשרה ליטרים משעורין. ואם היו השעורים יקרים יותר משלם דמי התמרים בלבד ועל זה הדרך תקיש ותדין. וכשהניחה תוך הרחבה ונטתה אל הצדדין ואכלה אז משלם מה שהזיקה: 
+
+Mishnah 3
+
+<b>הכלב והגדי שקפצו מראש הגג כו': </b>חררה עוגה דקה ופעמים שהגחלים נדבקים בה וכשאכל אותה בגדיש והדליק הגדיש באותה הגחלת הנה באכלו העוגה עושה כדרכו ומשלם נזק שלם ובהדליק את הגדיש משונה ולפיכך ישלם חצי נזק: 
+
+Mishnah 4
+
+<b>איזה הוא תם ואיזה הוא מועד כו': </b>ממשמשין ר"ל שמושכין אותו ומשחקים בו ואינו מנגחם. והלכה כר' יהודה בפירוש שור המועד והלכה כר"מ בפירוש שור תם. וכל זמן שהועד השור לנגיחה לא יחזור לתמותו עד שישחקו בו הנערים ולא יזיקם בנגיחה: 
+
+Mishnah 5
+
+<b>שור המזיק ברשות הניזק כיצד נגח נגף נשך כו': </b>כשנתלמד דין מן הדינין בקל וחומר (והוא) לא יהיה אותו הלמד גדול מאשר למד ממנו אבל יהיה כמותו והוא מה שאמר דיו לבא מן הדין להיות כנדון ואין בזה מחלוקת לפי שהוא מן התורה והוא מה שאמר במרים ואביה ירק ירק בפניה הלא תכלם שבעת ימים ק"ו לשכינה כי אם יקצוף [האב] עליו יתרחק ממנו שבעת ימים כ"ש מי שקצף הש"י עליו שראוי שיסתר ימים הרבה אבל אמר הכתוב תסגר שבעת ימים הנה שם דין השכינה הלמד מן האב כדין האב. ואמנם עיקר המחלוקת ר' טרפון וחכמים הוא כי ר"ט אומר סוף מה שאנו אומרים דיו לבא מן הדין להיות כנדון כשנרצה לחייב זה הדבר אשר נתלמד דין שלא למדנוהו קודם ואז לא יהיה אותו הדין גדול מן הדין אשר נתלמד ממנו כמו שלמדנו לקצף השכינה הסתר שבעת ימים וזה דבר שלא ידענו קודם לכן אמנם כשיהיה אצלנו דין ידוע בדבר מן הדברים כמו חצי נזק ואח"כ נלמד אותו בק"ו אם לא תוסיף לו דין ותשימהו נזק שלם יהיה זה הקל וחומר לשוא ולא יוסיף לנו ידיעת שום דבר שזה חצי נזק ידוע היה מבלי הקל וחומר ובכיוצא בזה לא נאמר דיו לבא מן הדין להיות כנדון לפי שלא בא מן הדין אבל ידוע היה חצי נזק. וחכ"א כי אפי' בכיוצא בזה נאמר דיו לבא מן הדין להיות כנדון כי לא בא מן הדין אבל ידוע היה (חצי) נזק. ואמנם בארתי לך ענין זה שלא יעלה בדעתך שרבי טרפון לא היה דורש עיקר זה בשאר המקומות כי הוא אמנם בזה המקום בלבד שלא היה דורש אותו כמו שבארנו. והלכה כחכמים: 
+
+Mishnah 6
+
+<b>אדם מועד לעולם בין שוגג בין מזיד וכו': </b>כשאדם ישן ובא אחר וישן בצדו השני הוא המועד לראשון ואם הזיק שני לראשון חייב ואם הזיק הראשון שהיה ישן בתחלה לאותו שבא לישכב בצדו פטור ואם שכבו שניהם ביחד כל מי שיזיק מהם לחבירו חייב לפי ששניהם מועדין זה לזה: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המניח את הכד ברשות הרבים כו': </b><b>נשברה כדו ברה"ר והוחלק אחד במים כו': </b>עיקר הוא אצלנו אין דרכן של בני אדם להתבונן בדרכים ולפיכך אם בא אדם ונתקל בה פטור ולא נאמר היה לך להתבונן היאך אתה הולך. ומה שאמר נשברה כדו והוחלק אחד מהם במים חייב שענינו כי כשיזיק אדם בעת נפילתו או שבר שום דבר שחייב הנכשל לשלם מה שהזיק הוא דעת ר"מ שאומר נתקל פושע הוא אבל חכמים אומרים כי הוא אנוס בעת נפלו ואינו חייב כלום ודעת רבי יהודה שאומר דנתקל פושע הוא אם נתכוין לקחת החרסים. לפי שהוא אנוס כמו שבארנו וכאילו לא היה [לו] מעולם באותן החרסים רשות. והלכה כר"י ולא כר"מ: 
+
+Mishnah 2
+
+<b>השופך מים ברשות הרבים והוזק בהן אחר כו': </b>מה שאמר המצניע את הקוץ ואת הזכוכית והגודר גדרו בקוצים והוזק בהן אחר חייב זהו כשהוציאו לרשות הרבים אבל אם עשה זה בסוף מצרו אינו חייב כלום. לפי שעיקר הוא אצלנו אין דרכן של בני אדם להתחכך בכתלים: 
+
+Mishnah 3
+
+<b>המוציא את תבנו ואת קשו לרשות הרבים כו': </b>זה שאמרנו כל הקודם בהם זכה בהם קנס. וגלל צואת הבקר ואפילו בשעת הוצאת זבלים אם הזיק חייב: 
+
+Mishnah 4
+
+<b>שני קדרין שהיו מהלכין זה אחר זה כו': </b>זהו כשיהיה יכול הנופל לקום ולא קם אלא (שעמד) [נשאר] מושכב עד שנכשל בו זולתו ולכן הוא אם לא היה יכול לקום ונכשל בו זולתו לא יתחייב כמו שבארנו נתקל אנוס הוא: 
+
+Mishnah 5
+
+<b>זה בא בחביתו וזה בא בקורתו נשברה כדו כו': </b>כל זה מבואר: 
+
+Mishnah 6
+
+<b>שנים שהיו מהלכין ברה"ר אחד רץ כו': </b>עיקר הוא אצלנו כי מי שהוא רץ משנה הוא ואם הזיק שום אדם בעת מרוצתו חייב אא"כ אותה שעה הוא ערבי שבתות או ערבי ימים טובים לפי שבני אדם נחפזים ללכת בדבר מצוה. ומשנה זו חסרה וראוי לומר כן אם היה א' רץ וא' מהלך בערבי שבתות וי"ט או שהיו שניהם רצים בשאר ימות השנה והזיקו זה את זה פטורין: 
+
+Mishnah 7
+
+<b>המבקע ברשות הרבים והזיק ברה"י כו': </b>הודיענו כי המבקע כשהזיק חייב בין שהוא ברשותו בין שהוא שלא ברשותו ובין שהזיק במקום שהרבים מצויין בו והוא רה"ר או במקום שאין הרבים מצויין בו והוא רה"י: 
+
+Mishnah 8
+
+<b>שני שוורים תמים שחבלו זה את זה כו': </b>משלמין במותר הוא שישום כמה יתחייב זה במה שהזיק וכמה יתחייב השני ג"כ ואם נשתוו הנזקין יצא הא' בא'. ואם הותיר נזק הא' שהיה ראוי לשלם הא' מהם יותר ממה שראוי לשלם האחר ישלם מי שהזיקו יותר שיעור המותר ובזה אין צריך למשול משל לפי שהוא מבואר. ומה שאמר הכתוב או בן יגח או בת יגח כמשפט הזה יעשה לו מחלוקת ר' עקיבא וחכמים בפי' זה הפסוק חכמים אומרים כמשפט שור בשור כך משפט [שור] באדם כלומר שהתם חייב חצי נזק והמועד נזק שלם וכבר קדם לנו שהכל מסכימין אדם מועד לעולם ור"ע אומר כמשפט הזה שהוא שור המועד לפי שבו הכתוב הזה מדבר כך יהיה לעולם דין שור שחבל באדם בין שהוא מועד בין שהוא תם. ואין הלכה כרבי עקיבא: 
+
+Mishnah 9
+
+<b>שור שוה מנה שנגח שור שוה מאתים כו': </b><b>שור שוה מאתים שנגח שור שוה מאתים כו': </b>מחלוקת ר"י ור"מ בשבח נבלה. וזה לפי שעיקר בידינו נבלה לבעלים כלומר לניזק וישומו אותה לו בשויה והוא מה שאמר הכתוב והמת יהיה לו וישלם לו עליו חצי נזק אם היה תם או נזק שלם אם הוא מועד כי מה שאמר יתברך וחצו את כספו ר"ל שיתחייב הניזק במחצית החציין לבד וזהו מה שאמרו פחת שפחתתו מיתה חולקין והוא הנראה למעיין. ומה שנאמר ומכרו את השור החי רצונו לומר שהתם משלם חצי נזק מגופו כמו שקדם ואין בכל העקרים האלו מחלוקת. אבל מחלוקת ר"מ ור' יהודה כשהנבלה שוה סמוך למיתה על דרך המשל דינר והוסיפו דמיה והיא שוה קודם שיעמדו בדין שני דינרין ר"י אומר וגם את המת יחצון יחשב לו בדינר וחצי וישלם לו לתשלום חצי נזק כי הדינר שהותיר חולקין אותו ור"מ אומר לא יחשב לו אלא הדינר שהוא היה שוה בשעת מיתה כמו שנא' והמת יהיה לו כלומר כל מה שהותיר המת במותו לניזק. וכמו כן כשהנבלה אינה יפה כלום בשום פנים בשעת מיתה ואח"כ היא שוה כסף ר"מ אומר לא יחשב באותן הדמים אלא יתן לו חצי נזק וזהו שאמר על זה נאמר ומכרו את השור החי וחצו את כספו ור' יהודה אומר יחשב לו בחצי מה ששוה הנבילה לפי שדמיה כולן שבח הוא כי לא היתה שוה שום דבר בשעת מיתתה והוא מה שאמר ר"י לחלוק עליו קיימת ומכרו את השור החי ולא קיימת וגם את המת יחצון. והלכה כר"י: 
+
+Mishnah 10
+
+<b>יש חייב על מעשה שורו ופטור על מעשה וכו': </b>עוד יתבאר לך כי המבייש ואפי' הוא אדם לא יחוייב בדין הבשת עד שיהיה מתכוין כ"ש כשביישו שורו שהוא פטור. וכבר ידעת כי מן העקרים שלנו אין אדם מת ומשלם ובארנו זה בשלישי ממסכת כתובות. ומה שאמרו הוא שסימא את עין עבדו והפיל את שינו חייב ר"ל שיצא העבד בן חורין כמו שפי' הכתוב זו היא החובה שנתחייב בה: 
+
+Mishnah 11
+
+<b>שור שהיה רודף אחר שור אחר והוזק כו': </b>כל זה מבואר וברור ומה שאמר המוציא מחברו עליו הראיה אם לא יביא ראיה אין לו כלום. ואפילו הדבר שהודה בו המזיק אין לו באמרו תם הזיק או קטן הזיק לפי שעיקר הוא בידינו בדינים טענו חטים והודה לו בשעורים פטור אף מדמי שעורים אבל אם תפש הניזק שיעור מה שהודה לו המזיק זכה בו ואין מוציאים אותו מידו. וכמו כן אם בא ברשות הטוען חטים שיעור מה שהודה לו מן השעורים אין מוציאין מידו: 
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>שור שנגח ד' וה' שוורים זה אחר זה כו': </b>כבר בארנו בכתובות שדינר זהב הוא חמשה ועשרים דינרין כסף וכשתפש הניזק השור לגבות ממנו ויצא מתחת ידו והזיק לאחר האחרון גובה חצי נזק שלם ואם יש בו מותר יחזיר לשלפניו ור"ש אינו חולק בזה לפי שכיון שתפש נעשה עליו שומר שכר וחייב בנזקין וכל הדינים האלו הם בשור תם שהעיקר הוא בידינו שמשלם מגופו כמו שבארנו אבל כשהוא מועד אינו צריך לשום דבר מזה לפי שהוא משלם נזק שלם מן העלייה והלכה כר"ש: 
+
+Mishnah 2
+
+<b>שור שהוא מועד למינו ואינו מועד כו': </b>אמנם מה שהיה מועד למין א' אינו מועד לשאר המינים אלא הרי הוא בחזקת תם עד שיועד וכאילו אמר שור שהוא מועד למינו אינו מועד לשאינו מינו וכן ענין שאר ההלכה על הטעם הזה. ודברי ר"י נכוחים: 
+
+Mishnah 3
+
+<b>שור של ישראל שנגח שור של הקדש כו': </b>כשאירע דין ישראל עם כנעני ענין הדין ביניהם כך היה אם היה לנו בדיניהם זכות נדון להם כדיניהם ונאמר להם כך דינכם ואם היה טוב לנו בדיננו נדון להם כפי דיננו ונאמר לו כך דיננו ואל תתמה על דבר זה ואל יקשה בעיניך לפי שמי שאין בו שלימות המדות האנושיות (ר"ל מדות המשפטים בין אדם לחבירו המקיימים את החברה האנושית) אינו בכלל האדם על האמת והמאמר בזה הענין היה צריך דבור בפני עצמו: 
+
+Mishnah 4
+
+<b>שור של פקח שנגח שור של חרש שוטה כו': </b>כשירגיל בנגיחות שור חרש שוטה וקטן להזיק לבני אדם באותה שעה מעמידין להם אפוטרופסין. ואצטדין שור שבני אדם מרגילין אותו והוא שישלח זה שורו וזה שורו וירמוז עליו בקול שכבר הרגילו בכך כדי שיגבר על השור האחר לראות איזה מהם ינצח לחבירו וזה אינו מטבע השור אלא ברצון בעליהם ורבים מאוילי עם יעשו זה במינים הרבה מן הבהמות והעופות: 
+
+Mishnah 5
+
+<b>שור שנגח את האדם ומת מועד משלם כו': </b>השור יהיה מועד לאדם בפנים רבים מכללם שיהרוג שלשה כנענים קודם שיהרוג נפש מישראל: 
+
+Mishnah 6
+
+<b>שור שהיה מתחכך בכותל ונפל על האדם כו': </b>ענין אמרו פטור. פטור מן המיתה לפי שהוא חייב בכופר אם היה מועד לזה המעשה כלומר שיהיה מועד להתחכך בכותלים כדי להפילן על בני אדם וכמו כן כל כיוצא בזה: 
+
+Mishnah 7
+
+<b>שור האשה שור היתומים כו': </b>חזר בתורה מלת שור בדיני נזקי שור שבע פעמים חד לגופיה והשש לרבות אלה המנויין כאן והם שור האשה ושור האפוטרופסין [כו']. ואין הלכה כר"י: 
+
+Mishnah 8
+
+<b>שור שהוא יוצא להסקל והקדישו בעליו כו': </b>אמרה תורה סקול יסקל השור ולא יאכל את בשרו וכיון שגזרו עליו סקילה היאך יתכן לאכלו אבל הוצרך לא יאכל לאסרו בהנאה: 
+
+Mishnah 9
+
+<b>קשרו בעליו במוסרה ונעל בפניו כראוי כו': </b>מוסרה הוא החבל או כיוצא בו שקושרין אותו בו והלכה כר"י אבל חייב לשחטו כדי להסיר היזקו: 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>שור שנגח את הפרה ונמצא עוברה בצדה כו': </b>זו המשנה היא על דעת סומכוס שאמר ממון המוטל בספק חולקין ואילו נתברר לנו כי אחר שהפילה זה העובר נגחה לא נתחייב על העובר שום דבר וכן אם נתברר לנו שנגחה והיא מעוברת והפילה יהיה חייב חצי נזק אף מן העובר ולפי שהוא ספק ישלם רביע דמי העובר שהוא חצי החצי וזה כשהוא תם. ואם היה מועד משלם נזק שלם לפרה וחצי נזק לעובר וכן כשנגחה פרה את השור ונמצא ולדה בצדה אם נמצאת הפרה יקח חצי נזק מגופה כמו שקדם ואם אבדה הפרה ולא נמצאת ונמצא הולד משלם ממנו רביע נזק לפי שאילו נתברר לנו כי בעודו בבטנה נגחה שהיה הדין שישלם חצי נזק מן הולד כפי העיקר שבארנו מעוברת היא ועוברה נגחו ולפי שהוא ספק משלם רביע כמו שבארנו ואין הלכה כסומכוס בכל זה המאמר אלא כחכמים שאומרים המוציא מחבירו עליו הראיה ואפי' אם אמר הניזק ברי והמזיק אמר איני יודע לא נוציא ממנו שום דבר אלא בראיה: 
+
+Mishnah 2
+
+<b>הקדר שהכניס קדרותיו לחצר בעל הבית כו': </b>מה שאמר בפירות ואם הוזקה בהם ר"ל אם כשלה בהן אבל אם אירע לה נזק מאכילתן אינו חייב כלום בשום ענין שבעל הפירות לא קבל עליו שמירת בהמה של בעל הבית והיה לה שלא תאכל: 
+
+Mishnah 3
+
+<b>הכניס שורו לחצר בעל הבית שלא ברשות כו': </b>זהו כשיהיה אותו השור מועד ליפול על בני אדם בבורות ולפיכך יתחייב כופר ובלבד כשיפיל עצמו לשם בשביל מאכל שראה בבור ולכן לא יתחייב מיתה. והלכה כרבי שאמר שלא יתחייב בעל הבית שום דבר אם לא קבל עליו לשמור וכמו כן בעל השור לא יתחייב שום דבר לפי שברשות הכניס: 
+
+Mishnah 4
+
+<b>שור שהיה מתכוין לחבירו והכה את כו': </b>לפי שר"ל אדם שמתכוין לחבירו אמר שור שהיה מתכוין לחבירו ואין הפרש בין שהשור נתכוין לשור ונגח אשה או נתכוין לאשה עצמה לא יתחייב דמי ולדיה כי לא חייבה תורה בזה אלא האדם בלבד ומה שאמר בגיורת שהוא פטור על ולדיה אין רצונו לומר כשנתגיירה והיא מעוברת כי זה מבואר הוא אבל ר"ל כשנתעברה בחיי הגר ומת הגר או כשהפילה אחר מיתת הגר לפי שעיקר הוא בידינו כי איתיה לבעל זכי ליה רחמנא ליתיה לא זכי ליה ולפיכך אינו חייב דמי ולדות כשלא יהיה לזה הגר יורשים רצוני לומר בנים שנולדו בדת ישראל והורתן היתה כשהוא ישראל וכבר ידענו דברי רשב"ג כך וכי אשה למי שיולדת משבחת ואין לעצמה בשבח כלום וזה כי רשב"ג אומר אין דמי ולדות לבעל ושבח ולדות חולקין וחכ"א שבח הריון לבעל ולפיכך משער תנא קמא השבח והדמים ונותן הכל לבעל ובזה בארה הגמ' דברי תנא קמא ואומר כיצד שמין דמי ולדות שמין את האשה כמה היתה יפה. ואין הלכה כרשב"ג: 
+
+Mishnah 5
+
+<b>החופר בור ברשות היחיד ופתחו לרה"ר כו': </b><b>החופר בור ברה"ר ונפל לתוכו שור כו': </b>כל זה מבואר אין צריך פירוש: 
+
+Mishnah 6
+
+<b>בור של שני שותפין עבר עליו הראשון כו': </b><b>כסהו הראשון ובא השני ומצאו מגולה כו': </b>לפניו מקול הכריה הוא שיכשל בשפת הבור מקול החפירה שיחפור החופר בקרקע הבור ויפול בתוך הבור ואז יהיה בעל הבור חייב. אבל כשיפול לאחריו והוא שכבר עבר מן הבור וכשל וחזר לאחוריו ונפל לאחר הבור הוא פטור אא"כ נפל לבור ואז הוא חייב על איזה בשני הפנים שיהיה ורחמנא אמר ונפל שמה שור או חמור וקבלנו בפירוש זה הפסוק שור ולא אדם חמור ולא כלים. ולא יהיה ג"כ חייב על הבהמה אלא כשתהיה חרשת או שוטה או קטן אבל שור שהוא גדול ופקח אינו חייב עליו כלום לפי שיכול לומר לו איבעי ליה לעיוני ומיזל: 
+
+Mishnah 7
+
+<b>אחד שור ואחד כל בהמה לנפילת הבור כו': </b>כל זה מבואר אינו צריך פירוש אלא מאמרו לכלאים שהוא רומז למה שאמר לא תחרוש בשור ובחמור יחדו. ואמר כי כל שני מיני בהמות כך לא יוכל לחרוש בהן ולא למשוך אותן ביחד וזה מדרבנן. אבל מן התורה אינו אסור לחרוש ולמשוך ולהנהיג אלא בהמה טהורה וטמאה בלבד דומיא דשור וחמור וכבר בארנו זה בפ' שמיני ממסכת כלאים: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>הכונס צאן לדיר ונעל בפניה כראוי כו': </b>כראוי הוא שישים באותו מקום שכנסה שם דלת שלא תפילה הרוח המצויה. ומה שאמר הוציאוה לסטים אינו רוצה לומר כשהוציאו הבהמות בידיהם כי זה מבואר. אבל ר"ל כשהיו סבה ליציאתן. כגון שיעמדו בפניהם עד שישובו מלפניהם לצד אחר ויאבדו אותם והיא כאילו הוציאו אותם בידיהם: 
+
+Mishnah 2
+
+<b>הניחה בהמה או שמסרה לחרש שוטה וקטן כו': </b>דרך הרועים שיש להם משמשים תחת ידם ימסרו להם עדרי הצאן לשמרם. ואמר ג"כ כי הרועה הגדול כאשר מסר לרועים האחרים אשר תחת ידו הוא נכנס תחתיו וכשהזיקה יתחייב בנזקה הרועה השני אשר תחת הרועה הגדול ולא רועה הראשון שהוא רועה הגדול ולא נאמר בכגון זה שומר שמסר לשומר חייב לפי שמנהג הרועים כך. וענין הנפילה היא כגון שכשלה באבן או עץ ונפלה אבל כשדחה קצת הצאן לקצתה ונפלה והזיקה משלם מה שהזיקה שהוא היה (בעת) [סבת] ההיזק כשהעבירם כולם בפעם אחת ומנהגם לדחות קצתם לקצתם והיה ראוי לו להעבירם אחת אחת. כבר בארנו בפ' ב' היאך הוא הדין במה שאמר משלם מה שנהנית וענין השומא במה שהזיקה על זה הדרך. והוא שנדע השיעור מן השדה נאמר כמה שוה זרע ששים אמה מזה השדה מאותן ירקות או מאותן פירות. וכשנדע הדמים ההם אחר כן נאמר כמה שוה (זרע ששים אמה מזה השדה ממין הזרע הזה ונדע אותן דמים. אחר כן נאמר כמה שוה) זה החלק מן השדה שיש בו ס' אמה מן הזרע וזאת האמה שאכלה צמחים מכלל הששים אמה וידענו מה שבין השתי שומות וישלם המזיק. וכמו כן איזה שעור שתאכל יושם בששים כמוהו וזהו ענין מה שאמר באותה שדה כלומר אם אכלה סאה יושם בששים סאין מאותה השדה ורמז על זה מה שאמר הש"י ובער בשדה אחר ולמדנו על פי הקבלה מלמד ששמין ע"ג שדה אחר וזה הדין הוא כדי להמציע בין הניזק והמזיק כי אילו היינו אומרים כמה שוה זו האמה שאכלה צמחים היה מחויב דמים הרבה ואילו אמרנו ג"כ כמה שוה זה השדה והוא זרע כך וכך סאה ונאמר אחר כן כמה ישוה כשנאכל ממנו אמה אחת נמצא שיהיה בין שתי השומות דבר מועט מאד לפי שאין שיעור אצל הלוקח לאמה אחת באלף כשיעורה בששים ואמנם שערו זה בששים כמו שרוב השעורים אצלנו בששים כמו שנבאר במס' חולין.ור"ש אומר כי דין הוא זה (לפי) [לפרי] שצריך אל השדה גמר בשולו וזהו ששמין על גב השדה כמו שבארנו אבל פירות גמורים דינם כאילו הם תלושים ולא ישומו אותם אלא שיעור מה שאכלה בלבד והלכה כרבי שמעון: 
+
+Mishnah 3
+
+<b>המגדיש בתוך שדה חבירו שלא ברשות כו': </b>כיון שיאמר שומר השדות בבקעה לשום אדם שיגדיש בתוך השדה ויתן לו רשות הרי הוא כאילו קבל עליו לשומרו. ולפיכך יהיה השומר חייב ואע"פ שלא אמר לו אני אשמור אבל בעל הבית כבר בארנו כי הוא אינו חייב עד שיקבל עליו לשמור: 
+
+Mishnah 4
+
+<b>השולח את הבערה ביד חרש שוטה וקטן כו': </b><b>השולח את הבערה ואכלה עצים או אבנים כו': </b><b>עברה גדר שהוא גבוה ארבע אמות כו': </b><b>המדליק בתוך שלו עד כמה תעבור הדליקה כו': </b>מה שאמר ר"ש אומר הכל לפי הדליקה ר"ל שנראה שיעור האש שהבעיר ונשער כמה הוא סוף מה שיוכל לצאת. ונאמר על דרך משל כי אפשר על הרוב שתדליק מלהב שלה עד מרחוק עשרים אמה וכל מה שתאכל באותן העשרים אמה הוא חייב אם אכלה חוץ לרשותו. ואם הוסיפה חוץ לעשרים אמה הדליקה במרחק יותר פטור לפי שהוא דבר חוץ מן השיעור הידוע כאילו עברה נהר או גדר גבוה ד' אמות. והלכה כר"ש: 
+
+Mishnah 5
+
+<b>המדליק את הגדיש והיו בו כלים ודלקו כו': </b>כשהדליק בתוך שלו והלכה ואכלה בתוך של חבירו בכגון זה חכמים אומרים אינו משלם אלא גדיש אבל לא כלים. אבל משערין מקום אותם הכלים כאילו הוא מלא גדיש אבל אם הדליק גדיש חבירו משלם כלים שבתוכו ובלבד כלים שדרכן להניח בגדיש כמו המחרישה והמזרה. אבל זולת אלו המינים מן הכלים אינו חייב אלא בשיעור גופן מן הגדיש כמו שזכרנו. ואם הדליק את הבירה ישבע בעל הבירה על מה שהיה בתוכה שבועה בתורה וישלם המדליק כל שישבע עליו ובלבד שיהיה אמוד שיש לו כמה שטען שאבד בתוך הדליקה ואין הלכה כר"י: 
+
+Mishnah 6
+
+<b>גץ שיצא מתחת הפטיש והזיק חייב כו': </b>ואין הלכה כרבי יהודה: 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>מרובה מדת תשלומי כפל ממדת תשלומי כו': </b>אמרו בספרא על כל דבר פשע כלל על שור על חמור על שה על שלמה פרט על כל אבדה חזר וכלל כלל ופרט וכלל אי אתה דן אלא כעין הפרט מה הפרט מפורש דבר המטלטל וגופו ממון אף כל דבר המטלטל וגופו ממון יצאו קרקעות שאינן מטלטלין יצאו עבדים שהוקשו לקרקעות יצאו שטרות שאע"פ שהן מטלטלין אין גופן ממון. ומזה הדין יתבאר לך כי תשלומי כפל נוהג בדבר שיש בו רוח חיים ובדבר שאין בו רוח חיים: 
+
+Mishnah 2
+
+<b>גנב ע"פ ב' וטבח ומכר על פיהם או ע"פ ב' כו': </b>כשישחוט הוא בידו ביום הכפורים אינו חייב תשלומי ארבעה וחמשה לפי שהוא מחויב כרת ועוד יתבאר לך במס' מכות שכל מחויב כרת לוקה. ועיקר הוא אצלנו אין אדם מת [ולא לוקה] ומשלם אמנם יתחייב בתשלומי ארבעה וחמשה כשיתן לזולתו שישחוט לו ביוה"כ וכמו כן אם שחט לו זולתו בשבת או לע"ז חייב בתשלומין לפי שעיקר בידינו שאין הפרש בין שישחוט הוא בעצמו או שישחוט לו זולתו לענין תשלומין. והראיה על זה מה שאמרה תורה או מכרו ולמדנו מפי הקבלה או לרבות את השליח. וכשיגנוב משל אביו וטבח ומכר משלם תשלומי ארבעה וחמשה לאחיו ויחשוב להם חלקם בזה. וכבר בארנו בפרק שני ממסכת קדושין שחולין שנשחטו בעזרה אסורין בהנאה אבל לפי שאיסור זה מדרבנן הוא השוחט חולין בפנים חייב בתשלומי ארבעה וחמשה לרבנן. ואין הלכה כרבי שמעון: 
+<b>(גנב על פי ב' וטבח ומכר על פיהם כו') <small>[וכן הוא בדפוס נאפולי]</small> [גנב על פי ב' וטבח ומכר על פי עד אחד וכו']: </b>הודיענו בזה ההלכה שהודאתו שמכר וטבח כמו עדות עד אחד עליו בזה וכמו שהעדות האחד אם יבא שני ויעיד נתקיימה העדות ויתחייב בתשלומי ארבעה וחמשה וכמו כן כשהודה שטבח או מכר אם באו אחר כן עדים והעידו שטבח ומכר משלם ולא נאמר מודה בקנס פטור וכיון שהודה ואין שם עדים פטור אלא כ"ז שיבאו עדים חייב וזהו כשיכפור עיקר הגניבה קודם שיבאו עדי גניבה ואחר שבאו עדי גניבה הודה בגניבה ומכירה וטביחה אבל אם הודה בעיקר גניבה קודם שיבאו עדים פטור מתשלומי ארבעה וחמשה אפי' אם באו עדי טביחה ומכירה אחר כן: 
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+<b>(גנב על פי ב' וטבח ומכר על פי עד אחד כו') <small>[וכן הוא בדפוס נאפולי]</small> [גנב וטבח בשבת גנב וטבח לע"ז וכו']: </b>מחלוקת ר"ש וחכמים אינו במי שגנב והקדיש אבל הוא במי שגנב קדשים ושחטן ומכרן חכמים אומרים וגונב מבית האיש ולא מבית ההקדש ור"ש אומר קדשים שהוא חייב באחריותן נכסי בעלים הן וגונב מבית האיש קרינא ביה. וכבר נתבאר בראשון מן מגילה שהנדבות אינו חייב באחריותן והוא כשיאמר הרי זה עולה או שלמים. ואין ר"ש מחייב תשלומי ד' וה' למי שגנב בקדשים שהוא חייב באחריותן ושחטן אא"כ שחטן בעזרה לשם בעלים או כשהיו בעלי מומין ושחט חוץ מן העזרה לפי שכל העומד לפדות כפדוי דמי. ודין בעלי מומין שיפדו כמו שבאר במקומו אבל אם שחט אותם בחוץ והם תמימים בלא מום אינו חייב כלום לפי שהיא שחיטה שאינה ראויה. ודעת ר"ש כבר קדם שהוא פוטר למי ששוחט חולין בעזרה לפי שהיא שחיטה שאינה ראויה ואין הלכה כרבי שמעון: 
+
+Mishnah 5
+
+<b>מכרו חוץ מאחד ממאה שבו כו': </b><b>גנב ברשות הבעלים וטבח ומכר חוץ כו': </b>כל זה מבואר: 
+
+Mishnah 6
+
+<b>היה מושכו ויוצא ומת ברשות הבעלים בו': </b>לימד אותנו בזאת ההלכה שני עקרים הא' כי הגנב לא יקרא גנב עד שיביא אותו דבר הגנוב ברשותו ויקנה אותו בדרך מדרכי קניות המטלטלין וכבר קדם באורם בראשון מקדושין. והשני כי ארבעה שומרים אינם קונים אותו הדבר הניתן להם לשמור לענין שיהיו חייבין בשמירתו ויתחייב כל אחד מהם בדינים המיוחדין להם כמו שיתבאר אם לא קנו אותן המטלטלים באחד מן הדרכים שנקנין בהם המטלטלים במקח וממכר כמו שנתבאר בראשון מקדושין. וזהו מה שאמרו תקנו משיכה בשומרין כדרך שתקנו משיכה בלקוחות.ושמור זה העיקר כי הוא עיקר גדול ומועיל בדינים: 
+
+Mishnah 7
+
+<b>אין מגדלין בהמה דקה בארץ ישראל כו': </b>אין מגדלין בהמה דקה בא"י לפי שרועין בזרעים. וסוריא הם הארצות שכבש דוד וכבר בארנו ענינם בששי מן דמאי. ומה שאמר לא יגדל חזירים הוא הדין לשאר דברים שאסורין באכילה אבל דבר בחזירים כפי הידוע שהם אפשר לגדל כמו הבקר והצאן. ואין פורשים נשבים פחים או רשתות לצוד בהם יונים אא"כ ירחיק מהם מן הישוב ר"ל ישוב המדינה ארבעה מיל והם ל' ריס וזה להרחיק עצמם מן הגזל שלא יצוד יוני בני העיר. והזהיר שלא לגדל כלב מפני היזקו: 
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>החובל בחבירו חייב עליו משום ה' כו': </b><b>המבייש את הערום המבייש את כו': </b>כשיקטע ידו או רגלו יתחייב לו החמשה עונשין אבל כשיעשה בו אחד מאלה ההיזקים או שנים מהן כגון שבייש אותו בלבד לא יתחייב אלא בושת וכמו כן אם צער בלבד לא יתחייב אלא צער כמו שאמר דרך משל כואו בשפוד על צפרניו ועל זה הדרך הקשה. ואם יעבור המוכה על דברי הרופא ונוסף חליו או נולדה בסבתו מחלה לא יתחייב החובל שום דבר על אותו החולי המתחדש לפי שהחולה חמס על נפשו. ודע כי עיקר מעיקרי דתנו אין גובין קנסות בבבל וה"ה בשאר כל הארצות חוץ מא"י בלבד לפי שאמר יתברך עד האלהים ואין לנו דיינים שיקרא שמם אלהים אלא הדיינים הסמוכין בא"י. כמו שנבאר בסנהדרין. וכל דייני העולם כאילו הם עומדים במקום דייני א"י ואעפ"כ אין ממלאין מקומן אלא בדברים הנוהגים הרבה כדי שלא יאבדו זכיות בני אדם כגון ההלואות והמקח והממכר וההקנאות וההודאות והכפירות. וכשהזיקה בהמה בשן ורגל שהן מועדין לזה כמו שקדם וכמו כן כשהזיק אדם את הבהמה. אבל בהמה באדם או אדם באדם וכן כל קנס לא ישלם שום דבר אלא בב"ד בא"י לפי שאלה הדברים שמהם שלא יארעו אלא מעט ומהם שאין בהם חסרון כיס. והראוי לעשות בחובל בחברו שיושם כל מה שיתחייב משבת ובושת ורפוי וצער וקנס ויכלול הכל וישלם החובל בפעם אחת ויפטור אם היה הדין בא"י ואם הוא בחו"ל מנדין החובל עד שיתן מה שיחוייב על דרך פשרה או יעלה עם בעל דינו לא"י וכשיתן מה ששמין עליו מתירין לו נדויו ואפי' לא נתרצה החובל בזה. ומאשר ראוי לזכור בכאן כי הח"נ שחייב התם קנס הוא ואין גובין אותו בחו"ל אלא על דרך הנזכר. אבל ח"נ צרורות שנזכר כבר בפ' השני מזו המסכתא והוא כשהיו צרורות מנתזין מתחת ידו ושבר את הכלים משלם ח"נ מן העליה כי הוא הלכה ואינו קנס וגובין אותו בחו"ל ובלבד שיהיה ברשות הניזק. אבל ברה"ר הוא פטור על כל היזק הרגל כמו שנבאר לשם. ונזק שלם אינו קנס וגובין אותו בחו"ל אלא בשור המועד בלבד לפי שעיקר הוא בידינו אין מועד בבבל: 
+
+Mishnah 2
+
+<b>זה חומר באדם מבשור שהאדם כו': </b>אמרו זה חומר באדם מבשור יש לו סמך על העיקר אשר קדם בפרק ג' מזו המסכתא שורו שבייש פטור וכבר בארנו בפרק ה' ג"כ שהשור פטור מדמי ולדות: 
+
+Mishnah 3
+
+<b>המכה את אביו ואת אמו ולא עשה כו': </b>כבר בארנו כי מן העקרים שבדיננו אין אדם לוקה ומשלם אלא כשיעשה אדם דבר שחייב עליו מלקות ותשלומין לוקה ואינו משלם. זולתי חובל בחבירו ביוה"כ בלבד שזה משלם ואינו לוקה לפי שהמקרא מפורש בחובל שישלם עכ"פ והוא שנא' יד ביד.ובא הפירוש בזה הדבר הניתן מיד ליד ומאי ניהו ממון כי אחר שאמר כאשר עשה כן יעשה לו שלא היה צריך לומר יד ביד. וזהו ענין מה שאמרו בפירוש רבתה התורה חובל בחבירו (חייב) בתשלומין. ואין הלכה כרבי יהודה: 
+
+Mishnah 4
+
+<b>חרש שוטה וקטן פגיעתן רעה כו': </b>כל זה מבואר ויש (לו דינים) [לדיינים] לייסר אותם כדי להסיר הזיקם מבני אדם: 
+
+Mishnah 5
+
+<b>המכה אביו ואמו ועשה בהן חבורה כו': </b>כבר בארנו בפרק י"ד ממסכת שבת כי החובל לא יהיה מתחייב בנפשו אלא כשנתכוין לקחת הדם השותת מן המכה שישתמש בו במה שירצה אבל אם נתכוין להכאיב ולהזיק בלבד הוא מקלקל ופטור מצד חיוב שבת. וזהו בחובל בבהמה ובחיה אבל חובל בחבירו הוא חייב סקילה מפני ששככה רגזו ורפתה רוחו בהזיקו לבעל ריבו הוה כמתקן כמו שהתבאר בקורע בחמתו ועל מתו שהוא חייב לפי שתנוח דעתו באותו מעשה ואע"פ שהוא קלקול ולפיכך הוא פטור מכלום מחמת הנזקים. ודע זה ולא תטעה בו: 
+
+Mishnah 6
+
+<b>התוקע לחבירו נותן לו סלע רבי יהודה אומר כו': </b>תוקע לחבירו הוא מי שמכה חבירו בפס ידו סגור בערפו. סטרו שהכהו בפס ידו על פניו. לאחר ידו שהכהו באחר ידו והוא קלון יותר. צרם באזנו שפסל אזנו והכה בו כעין עקיצה. ומה שאמר הכל לפי כבודו ר"ל פי' אלו השעורים הנזכרים הם תכלית מה שהוא נותן לאדם חשוב ואם הוא אדם פחות יפחתו לו מאלו השעורים ולא יתנו לו אלא לפי כבודו. ור"ע חולק בזה ואמר שישראל כולם שוין באלו הדינים. ומן העקרים בדין שלא יאריכו ב"ד זמן בנזקין ואמנם עשה ר"ע זמן בבושת בלבד.ואין הלכה כר"ע בהשוותו כל אדם ולא כר"י. וכל אלו הם קנסות ודינם בא"י כמו שבארנו: 
+
+Mishnah 7
+
+<b>אע"פ שהוא נותן לו אין נמחל לו עד כו': </b>אמרו יש הן שהוא כלאו והוא זה שיאמר לו בנזק גופו ע"מ לפטור כי מן הידוע כי אין אדם מוותר בכמות זה ולפיכך חייב: 
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>הגוזל עצים ועשאן כלים צמר ועשאן בגדים כו': </b>אמרו זה הכלל כל הגזלנים משלמים כשעת הגזלה ללמד כי מי שגנב בהמה קטנה וגדלה אצלו קנאה בשנוי ואם שחטה או מכרה אחר שגדלה שלו הוא זובח ושלו הוא מוכר ואינו חייב בתשלומי ארבעה וחמשה: 
+
+Mishnah 2
+
+<b>גזל בהמה והזקינה עבדים והזקינו כו': </b>כשהרקיבו מקצת הפירות אומרים לו הרי שלך לפניך ואם הרקיבו כולם משלם כשעת הגזלה. ומטבע ונפסל הוא שלא יעבור באותה מדינה אבל עובר הוא במדינה אחרת. והלכה כר"מ: 
+
+Mishnah 3
+
+<b>נתן לאומנים לתקן וקלקלו חייבין לשלם כו': </b>אין הפרש בין שיתן לאומן כלי העשוי לתקן אותו וקלקלו או שיתן לאומנים עצים או ברזל לעשות לו ממנו כלי ויעשו אותו ויגמרו מלאכתו ואח"כ יקלקלוהו (והוא) ישלם דמי הכלי בשני הענינים: 
+
+Mishnah 4
+
+<b>הנותן צמר לצבע והקדיחו יורה כו': </b>כעור שמראהו רע והוא שנאמר על דרך משל זה צבעו אדום אבל הוא עין רע לא יכשר למה שרצה אותו. וענין שבח והוצאה כמו שאומר לך על דרך משל אילו היה הבגד שוה דינר ואחר צביעתו שוה דינר וחצי והוציא בו הצבע רובע לא יתן לו אלא רובע דינר. ואם הוציא עליו שלש רביעי דינר יתן החצי מאשר הותיר בדמיו. וכל זה אינו תלוי ברצון בעל הבגד אלא אפי' אמר לו בעל הבגד כיון שעברת על מאמרי תן לי מה שהיה שוה בגדי בתחלה וטול לך הבגד לא יוכל לומר זה. לפי שאמרנו אם השבח יתר על ההוצאה ואם ההוצאה יתרה על השבח היא תקנה לכל אחד משניהם. והלכה כר' יהודה: 
+
+Mishnah 5
+
+<b>הגוזל את חבירו שוה פרוטה ונשבע לו כו': </b>יש לאדם שיתן את הגזלה לב"ד שבעירו ומביא אשמו ומתכפר לו וישאר אותו הממון ביד ב"ד עד שיבא בעליו או ישלחהו לב"ד והם יעשו בו כטוב בעיניהם: 
+
+Mishnah 6
+
+<b>נתן לו את הקרן ולא נתן לו את החומש כו': </b>ואפילו היה הגזל בעין כיון שלא נשאר עליו מן הקרן אלא פחות משוה פרוטה א"צ לילך אחריו ולא נאמר אפשר שהוקר אותו החלק ששוה עתה פחות מפרוטה וישוב שוה פרוטה: 
+
+Mishnah 7
+
+<b>נתן לו את הקרן ונשבע לו על החומש כו': </b>עד שיתמעט הקרן משוה פרוטה כיצד גזל ד' זוזים ישלם חמשה נתן ארבעה ונשבע על הזוז יתחייב זוז ורובע נתן הזוז ונשבע על הרובע יתחייב [רבע] רובע זוז ומשקלו גרגיר חרוב נתן את הרובע ונשבע על [החרוב חייב חרוב ורובע חרוב נתן החרוב ונשבע על] רובע החרוב אינו חייב אלא רובע החרוב בלבד לפי שהוא פחות משוה פרוטה. אמנם יתחייב בזה לפי שאמר הכתוב חמישיתו יוסף עליו וקבלנו בפירוש זה מלמד שמוסיף חומש על חומש וכן כל מי שנתחיב חומש דינם שוה לפי שפי' חמישיתיו יוסף עליו חמישיות הרבה על דרך שבארנו: 
+<b>היכן פקדוני אמר לו אבד משביעך אני כו': </b>תוספת החומש לא יתחייב אדם בו אלא בהודאתו לא ע"פ עדים שנאמר והיה כי יחטא ואשם וגו' אמנם יהיה זה כששב מאליו: 
+
+Mishnah 8
+
+<b>היכן פקדוני אמר לו נגנב משביעך אני כו': </b>תשלומי כפל הוא קנס ומעיקרנו אין אדם משלם קנס ע"פ עצמו וכבר התבאר זה בפ"ג מכתובות: 
+
+Mishnah 9
+
+<b>הגוזל את אביו ונשבע לו ומת כו': </b>אמר רחמנא והשיב את הגזילה וגו' ולפיכך מי שגזל אין לו תקנה עד שתצא גזלה מתחת ידו או ימחול אותו הנגזל וזה כשתהיה הגזילה עודה אצלו לא נשתנית ולא קנאה בשינוי כמו שקדם ולפיכך כשמת אביו וגזלה תחת ידו ואביו לא מחל לו מ"מ צריך שתצא אותה הגזילה מתחת ידו ואם היה אצלו אח מאביו יתן לו מה שגזל או יתן הגזילה לבניו הוא עצמו בענין שתצא הגזלה מתחת ידו ואם לא היה אצלו אח מאביו ולא בנים או לא החזיר הוא אותה הגזילה לבניו יתן אותן בחובו או בכתובת אשתו או לצדקה וכל זה כשיודיע ויאמר זה גזל אבא לא שיתן על דרך זה הוא מממונו וכדי שתצא גזלה מתחת ידו: 
+
+Mishnah 10
+
+<b>האומר לבנו קונם אי אתה נהנה משלי כו': </b>כל זה מבואר ממה שקדם וצריך עוד שיבאר למי שנתן לו אותו הממון ויאמר להם כי אביו נשבע עליו שלא יהנה בממונו ולפיכך הוא נותנו להם כדי שלא יהנה הגוף מאותו הממון שעזב ואל יקשה בעיניך שהוא פרע את חובו מן הממון אשר נאסר להנות בו לפי שיתכן זה כמו שנתבאר בפרק רביעי מנדרים ולשם פרשנוהו: 
+
+Mishnah 11
+
+<b>הגוזל את הגר ונשבע לו ומת הרי זה משלם כו': </b>כבר ידעת כי הגר כשמת ולא הניח בנים בקדושה כי אין לו יורש וכל הקודם בנכסיו זכה ועל הגר שמת שאין לו יורשים נאמר ואם אין לאיש גואל אבל לאיש מישראל א"א שלא יהיה לו גואל כי קבלה הוא בידינו [שלא יכלה שבט מישראל] א"כ האיש שישאר משבטו הוא ירשנו. וכבר ידעת כי בכ"מ שיאמר נדבה ר"ל עולת נדבה וכבר בארנו זה במס' שקלים ודיני עולת נדבה יתבאר לך מזה הפסוק שהביא ראיה על זו ההלכה שאשם נקרא הקרן שהוא מחזיר כלומר הגזילה בעינה או דמיה: 
+
+Mishnah 12
+
+<b>נתן הכסף לאנשי משמר ומת אין היורשין כו'. </b>כבר בארנו באחרון של סוכה כי משמרות כהונה כ"ד משמרות והיו עובדים בזה אחר זה כל משמרת שבת אחת ומכלל המשמרות יהויריב וידעיה והביא אותה עד"מ וכשנתן כסף ליהויריב ואשם לידעיה והיה המשמרת משמרת ידעיה בזה חולקין ר"י וחכמים ר' יהודה אומר משמרת יהויריב עברה כשנטלה הכסף כיון שאין לה במשמרתו שום דבר לפי שאינו שבתו לפיכך יחזיר כסף אצל אשם וישוב הכסף לידעיה שיש לו המשמרת וחכ"א משמרת ידעיה עברה כשנטלה האשם מבלי שתקבל הכסף והראוי שיתן הכסף קודם האשם ולפיכך יוקח האשם מאתו ויתן ליהויריב שנטל כסף ברישא כמו שראוי והוא יקריב האשם כשתהיה משמרתו. ולפי שאלו העקרים אמתיים ידועים אמר לנו מחבר המשנה במשנה זו כשנתן הכסף ליהויריב ואשם לידעיה והיה משמרת ידעיה אם הוא הלכה כחכמים שאומרים יצא אשם ליהויריב כמו שקדם וזה מבואר ואין שם ספק ואם הלכה כר"י שאמר ישיב הכםף לידעיה אם קיים האשם יקריבוהו בני ידעיה ואם לא שקפצה משמרת ידעיה והקריבה האשם קודם שתקח הכםף מן יהויריב זכו בני ידעיה בעור האשם אבל בשרו אינו ראוי לאכילה לפי שהוא פסול ויחזור ויביא אשם אחר ליהויריב אשר בידו הכסף ויקריב אותו במשמרתו ומה שלמד רבינו הקדוש במשנה זו הוא איזה יתחייב על דעת ר' יהודה כשהקריבו בני ידעיה האשם וכך אמרה הברייתא בזה הדין כשהיתה המשמרת ליהויריב ונעשה מה שאמרנו א"ר לדברי ר' יהודה אם קדמו בני יהויריב והקריבו אשם יחזור ויביא אשם אחר ויקריבו בני ידעיה וזכו האחרים במה שבידם וזה הענין הוא מה שלמדנו בזאת המשנה והלכה כחכמים והרמז שראוי להיות הכסף קודם לקרבן הוא מה שנאמר באשם אשר יכפר בו וקבלנו בפי' זה כי האשם הנאמר כאן כסף והוא מה שאמרו אשם זהו קרן וכבר בארנו בהלכה שקודם לו דרחמנא קרא הכסף אשם ואמרו יכפר בו והוא פועל עתיד ר"ל שכבר התחיל בכפרה שהוא נתן הכסף ותגמר כפרתו ולא ישאר עליו עון בקרבנו והוא איל האשם כמו שנאמר וכפר עליו הכהן באיל האשם וקבלנו בזה איל אשם מעכבים ואין החומש מעכב וכבר נתבאר כי האשם הוא הכסף ופירוש מעכבין את הכפרה: 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>הגוזל ומאכיל את בניו והניח לפניהם כו': </b><b>אין פורטין לא מתיבת המוכסין כו': </b>זו המשנה היא בנויה על שני עקרין האחד מטלטלי לבעל חוב לא משתעבדי השני מלוה על פה אינו גובה מן היורשים. ושני העקרים האלה אין הלכה כן אבל מן העקרים שנדון עליהם עכשיו מטלטלי לבעל חוב משעבדי מלוה על פה גובה מן היורשין והראוי על הגזלן לשלם הוא מלוה על פה. לפיכך הגוזל ומאכיל לבניו חייבים לשלם באיזה פנים שיהיה נתייאשו הבעלים או לא נתייאשו בין שהניח מקרקעי או מטלטלי מנכסיו יקח עכ"פ כל מה שגזל ואם לא הניח אביהם שום דבר אם נתייאשו הבעלים אינם חייבין לשלם ואם אכלו מה שאכלו לפני יאוש חייבין לשלם. ואם היה המוכס כנעני אנס או מוכס ישראל אלא שאין לו קצבה אלא שלקח רשות מן המלך שיוכל להוסיף על המכס איזה שיעור שירצה על הקצבה שקצב לו המלך אותו שהוא גזלן בכל זה אין ראוי לפרוט דבר ממה שיש לפניו מן המעות לפי שהוא בחזקת גזלן ואותן המעות כולם גזלה וכמו כן לא יקחו צדקה מאותו המוכס מן המעות שלפניו. אבל אם פרט מהמעות שיש לו בביתו או נטלו ממנו צדקה כשהוא בשוק ואין תיבה לפניו זה הוא מותר. וזהו טעם מה שאמר מתוך ביתו או מן השוק וכמו כן אין פורטין ממה שלפני גבאי צדקה משום חשד שלא יחשדו אותו שהוא מנכסי הצדקה שיש עליו חוב כשיראה אותו שיתן מעות מי שלא ראה כשלקח הדינר. וכבר נתבאר לך מדבריו כי כשיהיה (מנכסי) [<small>צ"ל</small> מוכס <small>וכ"ה בפי' הרע"ב</small>] ישראל ואין מוסיף על כל מה שחקק לו המלך ולא יגרע אינו גזלן כי מן העקרים שלנו דינא דמלכותא דינא: 
+
+Mishnah 2
+
+<b>נטלו מוכסין את חמורו ונתנו לו חמור אחר כו': </b>אין אשה וקטן נאמנין בדין זה אלא כשהוא מסיח לפי תומו כמו שבארנו בעכו"ם לעדות אשה במסכת יבמות. ונחיל נקרא עדת דבורים הנקבצים על המלך שלהם כמו שזה מפורסם וידוע. ואין הלכה כרבי ישמעאל בנו של רבי יוחנן בן ברוקה: 
+
+Mishnah 3
+
+<b>המכיר כליו וספריו ביד אחר ויצא לו כו': </b>זה הדין כשיהיה האיש ההוא אינו ידוע למכור אותן הדברים שהוא טוען עליהם שנגנבו לו ויצא לו שם גנבה בעיר וא"צ שנבאר שצריך שני עדים שיעידו שאלו הכלים היו שלו ושאלו הספרים שלו היו לפי שזה מבואר אבל אם דרכו שימכור כליו וספריו לא ידונו לו זה הדין אלא אם לנו עמו בני אדם ומצאו בבקר קירו חתור ואותם אנשים שלנו בביתו יצאו על אותו המחתרת וכליו וספריו של בעל הבית בידיהם באותה שעה ידונו לו דין זה כמו שכתבנו. וכבר בארנו פעמים כי בכ"מ שאמרו במשנה שבועה היא שבועה בתורה: 
+
+Mishnah 4
+
+<b>זה בא בחבית של יין וזה בא בכדו של דבש כו': </b>אילו השמיענו הדין בחבית של יין בלבד היינו אומרים כגון זה הוא שכשפירש עליו נותן לו דמי יינו אבל חמורו וחמור חבירו שאינו עושה מעשה בידו לא ואם השמיענו הדין בחמורו וחמור חבירו היינו אומרים בזה הוא שאין לו אלא שכרו כשלא פירש עליו לפי שאינו עושה מעשה בידיו אבל יינו ודבש חבירו אפי' לא פי' נותן דמי יינו לפי שהתעסק באסוף הדבש בידו לפיכך הודיענו שהדין בשני המעשים אחד ושלא נאמר בזה משטה אני בך לפי שבשבילו הניח ממונו ונתעסק בשלו לאסוף מה שאבד ולפיכך אם פירש עליו נותן לו דמי חמורו ודמי יינו: 
+
+Mishnah 5
+
+<b>הגוזל שדה מחבירו ונטלוה מסיקין כו': </b>השמיענו בהלכה זו כשתהיה מכה טבעית כוללת או אינה כוללת כמו ששטפה בנהר או נשקעה או ירדו עליה אבני אלגביש שדינה דין מכת מדינה ולא יוכל לומר לו הרעה הזו באה בעונותיך וכאילו אתה הוא הסבה כדי שיהא חייב לשלם אבל יאמר לו הרי שלך לפניך: 
+
+Mishnah 6
+
+<b>הגוזל את חבירו או שלוה הימנו או שהפקיד לו כו': </b>תקנה היא זו לבעל הממון ולפיכך אם אמר בעל הממון לאשר הוא בידו תן לי מה שיש לי אצלך בכאן במדבר יש לו לפרעו ממונו: 
+
+Mishnah 7
+
+<b>האומר לחבירו גזלתיך הלויתני הפקדת אצלי כו': </b>היה חייב לשלם כשטוענו חבירו טענת ברי ואומר גזלת אותי והלויתי אותך אבל אם היה חבירו ג"כ מסופק ואמר איני יודע אם הלויתי אותך ואם לא הלויתי והוא אמר הלויתני ודאי אבל איני יודע אם החזרתי או אם לא החזרתי אינו חייב לשלם אבל אם בא לצאת ידי שמים יתן לו כמו שהודה שהלוהו. ומה שאמר פטור ואפי' טענו חבירו טענת ברי ויאמר הוא אינו יודע פטור ואינו חייב אלא שבועת היסת שהוא אינו יודע באמת שיש לו אצלו ממון: 
+
+Mishnah 8
+
+<b>הגונב טלה מן העדר והחזירו ומת או נגנב כו': </b>אמרו ומנו את הצאן והיא שלמה פטור מלשלם וכל הענין הראשון והוא כשגנב וידע בעל הצאן שגנב לו אבל אם לא ידעו הבעלים לא בגנבתו ולא בחזירתו אינו פוטרו אלא א"כ יחזיר וידעו הבעלים שהחזיר לפי שלמד זה הטלה דרך אחר זולתי דרך הצאן [שלו] ולכך צריך להודיע הבעלים כדי שישמרוהו כאשר יוכל ואז יפטר מאחריותו: 
+
+Mishnah 9
+
+<b>אין לוקחין מן הרועים צמר וחלב וגדיים כו': </b>אלו הדברים שהזהיר שלא לקנותן לפי שחזקתן גנבה בידם: 
+
+Mishnah 10
+
+<b>מוכין שהכובס מוציא הרי אלו שלו כו': </b>כבר התבאר בשבת כי המוכין הם חתיכות צמר קטנים שממלאים בהם הכסתות והכרים וכיוצא בהם. וכובס הוא שמלבן את הצמר. וסורק הוא הסורקו והמנפצו. וכדי לתפור הוא כמו אורך מחט. ומעצד כלי הנגר שמחליק בו או כיוצא בו. וכשיל הוא כלי הנגר שמתקן בו העץ. ונסורת הוא (העץ) שחיקת העצים כשנוסרין העצים לעשות מהן לוחות: 
+<small>סליק פירוש המשניות להרמב"ם ממסכת בבא קמא</small>
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Kamma/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Kamma/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..d4f0c500228024289b05570d10be96686689794d
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Kamma/Hebrew/merged.txt	
@@ -0,0 +1,370 @@
+Rambam on Mishnah Bava Kamma
+רמב"ם על משנה בבא קמא
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Bava_Kamma
+This file contains merged sections from the following text versions:
+-Vilna edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה בבא קמא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>ארבעה אבות נזיקין השור והבור והמבעה וכו': </b>אלו הארבעה עיקרין מן הנזיקין הם נזיקין ההוים מממונו. והשור ר"ל רגל השור כלומר הנזק ההוה מדריסתו ושברו מה שישבר ויקלקל בדרך הלוכו ברגליו. והמבעה ר"ל השן והוא הנזק המגיע מאכילתו למה שיאכל ממנו ונקראת השן בזה השם מעין פעולתו לפי שהיא תשרש ותבקש מה שתאכל כמו שנאמר איך נחפשו עשו נבעו מצפוניו. לא הרי השור כהרי המבעה ר"ל כי מה שהוצרך הכתוב למנות אלו הארבעה נזיקין אחד אחד לפי שאי אפשר להתלמד קצתם מקצתם בקל וחומר לפי שבכל אחד מהם יש ענין שאין כן באחר על זה ההיקש לא ראי הרגל שהזיקה מצוי כראי השן שאין הזיקה מצוי ולא ראי השן שיש הנאה להזיקה כראי הרגל שאין הנאה להזיקה ולא ראי זה וזה שיש בהם רוח חיים כראי האש שאין בו רוח חיים ולא זה וזה שדרכן לילך ולהזיק כראי הבור שאין דרכו לילך ולהזיק ולפי שבכל א' וא' יש בו ענין שאין כן באחר הוצרך הכתוב לבאר בכל א' מהם שהוא חייב בהיזק. וזה הצריכות אינו לפי שאילו כתב השי"ת הדין בבור ובאחד מאותן השלשה הנשארים היינו לומדים מהם השנים הנותרים בדרך הצד השוה כמו שזכר ואמנם חלקם הכתוב לארבעה דינים ליתד כל מין מהם בדין זולתי האחר שן ורגל לפוטרן ברה"ר בור לפטור בו את הכלים אש לפטור בו את הטמון ועוד יתבאר כל זה ולא הוצרך למנות בכלל האבות קרן לפי שיש בו חילוק מועד ותם כמו שהתבאר הכתוב. ואמרו הצד השוה שבהן וכו' רצה לומר אף כל שדרכו להזיק ושמירתו עליך אם הזיק חב המזיק לשלם תשלומי נזק במיטב הארץ כמו שנאמר מיטב שדהו ומיטב כרמו ישלם. וכבר ביארנו זה בחמישי מגיטין. ולאלו אבות תולדות תולדה דרגל אם הזיקה בגופה או בשערה דרך הילוכה. תולדה דשן נתחככה בכותל להנאתה וטנפה פירות להנאתה. תולדה דהבער אבנו סכינו ומשאו שהניחן בראש הגג ונפלו ברוח מצויה והזיקו. תולדה דבור רוקו וניעו וכיוצא בהם ועוד יתבארו דיני אלה העקרים ותולדותיהם: 
+
+Mishnah 2
+
+<b>כל שחבתי בשמירתו הכשרתי את נזקו כו': </b>הכשר זה של משנה זו שם נופל על תקון הדבר והכנתו לקבל דין מן הדינים כמו שבארנו בתחלת עירובין ואמר שכל מה שיתחייב בשמירתן שלא יזיק לאדם אותו הדבר מוכן הוא כי בכל עת שיזיק ואפילו שלא מדעת בעליו יתחייב בתשלומים כיון שלא שמרו וזהו טעם אמרו הכשרתי וכמו כן כל מה שהכשיר. מקצת נזקו יתחייב עליו כאילו הכשיר כל נזקו כגון הבור שזכרנו לא יתחייב עליו מה שראוי להתחייב על נזק הבור עד שיהיה עמוק י' טפחים ואין הפרש בין שיחפור בור י' טפחים או שיחפור טפח בבור שהיה עמוק ט' טפחים ועשאו עמוק עשרה לפי שכיון שהכינו להיזק הנה הוא כאילו חפרו מתחלתו וזהו שאמר הכשרתי מקצת נזקו חבתי בתשלומי נזקו כהכשר כל נזקו אחר כן התנה חמשה תנאים ואמר כי לא יתחייב האדם לשלם בהיזק המגיע מממונו אם יחסר תנאי מאלו החמשה תנאים. האחד.שלא יהיו אותם נכסים מהקדש לפי ששורו אם הוא חטאת או אשם והזיק לא יתחייב שום דבר וזהו ענין שאמרו נכסים שאין בהן מעילה כי הקדשים מי שיהנה מהם יתחייב קרבן מעילה [כמו שנתבאר במס' מעילה]. והשני שיהיה הניזק בן ברית אבל אם נגח שורו של ישראל לשורו של כנעני לא ישלם הישראל שום דבר כמו שיתבאר. והשלישי שיהיו אותם נכסים שהגיע מהם ההיזק מיוחדים והבעלים מיוחדים אבל אם אמר שורך הזיק ויאמר האחר שורך הזיק ולא יתברר איזה משני השורים הזיק או כשהפקיר שורו והזיק שאין לו בעלים מיוחדים בשעת ההיזק לא יתחייב בעל אותו ההיזק תשלומין אבל אם החזיק אחר באותו השור המזיק אחר שהזיק זכה בו כדין כל הפקר. והרביעי שיהיה ההיזק נעשה חוץ מרשות המיוחדת למזיק אבל אם נכנס שורו של ראובן לביתו של שמעון והוזק לא יתחייב שמעון שום דבר לפי שיאמר לו שורך ברשותי מאי בעי ואם הזיקו שמעוןהוא בעצמו כגון שהכהו ופצעו או המיתו חייב לשלם לפי שיאמר לו נהי דאית לך רשותא לאפוקי לאזוקי לית לך רשותא. והחמישי שיהיה ההיזק נופל ברשות שניהם כגון שיהיה חצר משותף לניזק ולמזיק וכשהזיק שורו באותו חצר בשן ורגל לא יתחייב שום דבר אבל אם הזיק בקרן יתחייב כמו שיתבאר וביאר ובלבד שתהיה הרשות משותפת ביניהם מיוחדת לפירות ולשורים אבל אם היתה מיוחדת לפירות ועבר אחד מן השותפין והכניס בו שורו והזיק בשן ורגל חייב ואע"פ שהוא רשות לשניהם וכשישלמו אלו התנאים כולם והזיקו המזיק חייב המזיק לשלם תשלומי נזק במיטב הארץ: 
+
+Mishnah 3
+
+<b>שום כסף ושוה כסף בפני ב"ד וע"פ עדים כו': </b>לפי שזכר מה הם הנזקים באיזה תנאים יתחייב האדם לשלם כל ההיזק המגיע מנכסיו והתחיל לבאר היאך ישלם ואמר ששמין הנזק בדמים לא שיצא דבר בדבר כגון אם אכל שור פירות לא נאמר לבעל הפירות טול מהשור חלק מה שאכל משלך אלא נשום מה שאכל לו בדמים וכופין לבעל השור לשלם. ומה שאמר שוה כסף רצה לומר כי הב"ד לא ישלמו הנזקין מיתמי אלא מן הקרקע לא מן המטלטלין כי המטלטלים הם עצמם כסף. ואמר כי הם לא ירדו אלא במה שישוה כסף הוא הקרקע ודין זה מיוחד ביתומים בלבד אמנם המזיק עצמו כשישלם שיעור מה שהזיק מן המטלטלין נסתלק יד ב"ד מקרקעותיו. ואותה שומא והתשלומין לא יהיו אלא בב"ד מומחין ולא הדיוטות ובעדים בני חורין ובני ברית אבל לא בעדות עבדים או נכרים שהוצרך למעטם לפי שיעלה על הדעת שנוותר ונקל בעדות הנזקין לרוב מאורעיהם ולמיעוט מה שיזדמן שיהיה עליהם עדים כשרים לפי שההכאות בין האנשים ובין הבהמות ג"כ רוב היותם במעמד עמי הארץ ועבדים והעכו"ם לכן הודיענו שלא יקבלו הב"ד אלא עדים כשרים כמו בשאר העדיות. ואין הפרש בין האנשים והנשים בנזקים בין שהיא מזקת או נזוקת. ומה שאמר הניזק והמזיק בתשלומין רמז אלו הדברים שחייבין עליהם חצי נזק כמו שיתבאר שישלם המזיק חצי הנזק ויפסיד הניזק החצי וזה החצי גם הוא לא יתקיים אלא במה שיתקיים הנזק שלם ר"ל בעדים ובב"ד מומחין ונכסי בני ברית ושאר התנאים מלבד מה שאמר במיטב הארץ כי זה אינו ראוי בחצי נזק כמו שיתבאר: 
+
+Mishnah 4
+
+<b>ה' תמין וה' מועדין הבהמה אינה מועדת כו': </b><b>מה בין תם למועד כו': </b>תם נקרא הדבר המזיק בלא הרגל ואין דרכו שיבא ממנו אותו ההיזק אלא שאירע בדרך המקרה. ומועד נקרא הדבר אשר הורגל שיבא ממנו אותו המעשה תמיד או על הרוב. ונגיחה לא תהיה אלא בקרן ונגיפה תהיה באיזה אבר שיזדמן מאיברי הגוף. ושור המועד שאומר עליו והועד בבעליו וגו'הוא שנגיחתו על הרוב. ומה שאמר ושור המזיק ברשות הניזק הוא דעת מי שסובר [כי] אפי' התם ברשות הניזק ישלם נזק שלם ודינו אצלו כדין מועד. ועוד יתבאר שאין הדין כן ומשנה זו חסרה ויש להשלים לשונה ולומר כן ה' תמין הן מתחלתן ואם הועדו מועדין ושן ורגל מועדין מתחלה ויש מועדין אחרים כיוצא בהם והם הזאב וכו'. ומה שלא הוצרך למנותם כולם ויאמר אחד עשר מועדין הן לפי שמציאותן בישוב מעט וכ"ש שאינן נראים במדינות. וברדלס הוא החיה הנקראת בלשון ערבי אלצבע. ומה שאמר מן העליה ר"ל ממיטב נכסיו והמובחר שבהם כמו שאמרו הנזקין שמין להם בעידית. ואין הלכה כר' אליעזר: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כיצד הרגל מועדת לשבר בדרך הלוכה כו': </b>העיקר בזה המין כולו מן הנזקין שכל נזק שיבא מן הבהמה כשהיא עושה (מהם) [מה] שמנהגה לעשות תמיד או על הרוב זה הוא האמור עליו כדרכה משלם נזק שלם ושלא כדרכה הוא שיהיה אותו הדבר שעשתה תעשה אותו על המיעוט או שבא ממנה באמצעות מעשה אחר ולא היתה הבהמה היא הפועלת אותה הפעולה פעל ראשון על זה יתחייב חצי נזק וזה הוא החצי נזק המחייב בצרורות הנתזים מתחת רגליה כי הוא ישלם מן העליה כמו שנבאר בשמיני מזו המסכת. ופירוש דליל דבר שהיה קשור ברגלה ומהדס שיחפור ברגליו בארץ וזה עושין התרנגולים יותר משאר העופות: 
+
+Mishnah 2
+
+<b>כיצד השן מועדת לאכול את הראוי לה כו': </b>מה שאמר במה דברים אמורים הוא חוזר על מה שאמר אכלה פירות או ירקות אבל אכלה כסות או כלים [אפי'] ברה"ר חייב חצי נזק כי דרך בני אדם להניח כסות או כלים ברה"ר כפי צורך שעה. ופי' מה שנהנית כי ישלם מנכסיו מה שראוי לשיעור אותה אכילה מן הדבר שדרך אותה בהמה לאכלו כגון חמור שאכל עשרה ליטרים תמרים ישלם בעל אותו החמור דמי עשרה ליטרים משעורין. ואם היו השעורים יקרים יותר משלם דמי התמרים בלבד ועל זה הדרך תקיש ותדין. וכשהניחה תוך הרחבה ונטתה אל הצדדין ואכלה אז משלם מה שהזיקה: 
+
+Mishnah 3
+
+<b>הכלב והגדי שקפצו מראש הגג כו': </b>חררה עוגה דקה ופעמים שהגחלים נדבקים בה וכשאכל אותה בגדיש והדליק הגדיש באותה הגחלת הנה באכלו העוגה עושה כדרכו ומשלם נזק שלם ובהדליק את הגדיש משונה ולפיכך ישלם חצי נזק: 
+
+Mishnah 4
+
+<b>איזה הוא תם ואיזה הוא מועד כו': </b>ממשמשין ר"ל שמושכין אותו ומשחקים בו ואינו מנגחם. והלכה כר' יהודה בפירוש שור המועד והלכה כר"מ בפירוש שור תם. וכל זמן שהועד השור לנגיחה לא יחזור לתמותו עד שישחקו בו הנערים ולא יזיקם בנגיחה: 
+
+Mishnah 5
+
+<b>שור המזיק ברשות הניזק כיצד נגח נגף נשך כו': </b>כשנתלמד דין מן הדינין בקל וחומר (והוא) לא יהיה אותו הלמד גדול מאשר למד ממנו אבל יהיה כמותו והוא מה שאמר דיו לבא מן הדין להיות כנדון ואין בזה מחלוקת לפי שהוא מן התורה והוא מה שאמר במרים ואביה ירק ירק בפניה הלא תכלם שבעת ימים ק"ו לשכינה כי אם יקצוף [האב] עליו יתרחק ממנו שבעת ימים כ"ש מי שקצף הש"י עליו שראוי שיסתר ימים הרבה אבל אמר הכתוב תסגר שבעת ימים הנה שם דין השכינה הלמד מן האב כדין האב. ואמנם עיקר המחלוקת ר' טרפון וחכמים הוא כי ר"ט אומר סוף מה שאנו אומרים דיו לבא מן הדין להיות כנדון כשנרצה לחייב זה הדבר אשר נתלמד דין שלא למדנוהו קודם ואז לא יהיה אותו הדין גדול מן הדין אשר נתלמד ממנו כמו שלמדנו לקצף השכינה הסתר שבעת ימים וזה דבר שלא ידענו קודם לכן אמנם כשיהיה אצלנו דין ידוע בדבר מן הדברים כמו חצי נזק ואח"כ נלמד אותו בק"ו אם לא תוסיף לו דין ותשימהו נזק שלם יהיה זה הקל וחומר לשוא ולא יוסיף לנו ידיעת שום דבר שזה חצי נזק ידוע היה מבלי הקל וחומר ובכיוצא בזה לא נאמר דיו לבא מן הדין להיות כנדון לפי שלא בא מן הדין אבל ידוע היה חצי נזק. וחכ"א כי אפי' בכיוצא בזה נאמר דיו לבא מן הדין להיות כנדון כי לא בא מן הדין אבל ידוע היה (חצי) נזק. ואמנם בארתי לך ענין זה שלא יעלה בדעתך שרבי טרפון לא היה דורש עיקר זה בשאר המקומות כי הוא אמנם בזה המקום בלבד שלא היה דורש אותו כמו שבארנו. והלכה כחכמים: 
+
+Mishnah 6
+
+<b>אדם מועד לעולם בין שוגג בין מזיד וכו': </b>כשאדם ישן ובא אחר וישן בצדו השני הוא המועד לראשון ואם הזיק שני לראשון חייב ואם הזיק הראשון שהיה ישן בתחלה לאותו שבא לישכב בצדו פטור ואם שכבו שניהם ביחד כל מי שיזיק מהם לחבירו חייב לפי ששניהם מועדין זה לזה: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המניח את הכד ברשות הרבים כו': </b><b>נשברה כדו ברה"ר והוחלק אחד במים כו': </b>עיקר הוא אצלנו אין דרכן של בני אדם להתבונן בדרכים ולפיכך אם בא אדם ונתקל בה פטור ולא נאמר היה לך להתבונן היאך אתה הולך. ומה שאמר נשברה כדו והוחלק אחד מהם במים חייב שענינו כי כשיזיק אדם בעת נפילתו או שבר שום דבר שחייב הנכשל לשלם מה שהזיק הוא דעת ר"מ שאומר נתקל פושע הוא אבל חכמים אומרים כי הוא אנוס בעת נפלו ואינו חייב כלום ודעת רבי יהודה שאומר דנתקל פושע הוא אם נתכוין לקחת החרסים. לפי שהוא אנוס כמו שבארנו וכאילו לא היה [לו] מעולם באותן החרסים רשות. והלכה כר"י ולא כר"מ: 
+
+Mishnah 2
+
+<b>השופך מים ברשות הרבים והוזק בהן אחר כו': </b>מה שאמר המצניע את הקוץ ואת הזכוכית והגודר גדרו בקוצים והוזק בהן אחר חייב זהו כשהוציאו לרשות הרבים אבל אם עשה זה בסוף מצרו אינו חייב כלום. לפי שעיקר הוא אצלנו אין דרכן של בני אדם להתחכך בכתלים: 
+
+Mishnah 3
+
+<b>המוציא את תבנו ואת קשו לרשות הרבים כו': </b>זה שאמרנו כל הקודם בהם זכה בהם קנס. וגלל צואת הבקר ואפילו בשעת הוצאת זבלים אם הזיק חייב: 
+
+Mishnah 4
+
+<b>שני קדרין שהיו מהלכין זה אחר זה כו': </b>זהו כשיהיה יכול הנופל לקום ולא קם אלא (שעמד) [נשאר] מושכב עד שנכשל בו זולתו ולכן הוא אם לא היה יכול לקום ונכשל בו זולתו לא יתחייב כמו שבארנו נתקל אנוס הוא: 
+
+Mishnah 5
+
+<b>זה בא בחביתו וזה בא בקורתו נשברה כדו כו': </b>כל זה מבואר: 
+
+Mishnah 6
+
+<b>שנים שהיו מהלכין ברה"ר אחד רץ כו': </b>עיקר הוא אצלנו כי מי שהוא רץ משנה הוא ואם הזיק שום אדם בעת מרוצתו חייב אא"כ אותה שעה הוא ערבי שבתות או ערבי ימים טובים לפי שבני אדם נחפזים ללכת בדבר מצוה. ומשנה זו חסרה וראוי לומר כן אם היה א' רץ וא' מהלך בערבי שבתות וי"ט או שהיו שניהם רצים בשאר ימות השנה והזיקו זה את זה פטורין: 
+
+Mishnah 7
+
+<b>המבקע ברשות הרבים והזיק ברה"י כו': </b>הודיענו כי המבקע כשהזיק חייב בין שהוא ברשותו בין שהוא שלא ברשותו ובין שהזיק במקום שהרבים מצויין בו והוא רה"ר או במקום שאין הרבים מצויין בו והוא רה"י: 
+
+Mishnah 8
+
+<b>שני שוורים תמים שחבלו זה את זה כו': </b>משלמין במותר הוא שישום כמה יתחייב זה במה שהזיק וכמה יתחייב השני ג"כ ואם נשתוו הנזקין יצא הא' בא'. ואם הותיר נזק הא' שהיה ראוי לשלם הא' מהם יותר ממה שראוי לשלם האחר ישלם מי שהזיקו יותר שיעור המותר ובזה אין צריך למשול משל לפי שהוא מבואר. ומה שאמר הכתוב או בן יגח או בת יגח כמשפט הזה יעשה לו מחלוקת ר' עקיבא וחכמים בפי' זה הפסוק חכמים אומרים כמשפט שור בשור כך משפט [שור] באדם כלומר שהתם חייב חצי נזק והמועד נזק שלם וכבר קדם לנו שהכל מסכימין אדם מועד לעולם ור"ע אומר כמשפט הזה שהוא שור המועד לפי שבו הכתוב הזה מדבר כך יהיה לעולם דין שור שחבל באדם בין שהוא מועד בין שהוא תם. ואין הלכה כרבי עקיבא: 
+
+Mishnah 9
+
+<b>שור שוה מנה שנגח שור שוה מאתים כו': </b><b>שור שוה מאתים שנגח שור שוה מאתים כו': </b>מחלוקת ר"י ור"מ בשבח נבלה. וזה לפי שעיקר בידינו נבלה לבעלים כלומר לניזק וישומו אותה לו בשויה והוא מה שאמר הכתוב והמת יהיה לו וישלם לו עליו חצי נזק אם היה תם או נזק שלם אם הוא מועד כי מה שאמר יתברך וחצו את כספו ר"ל שיתחייב הניזק במחצית החציין לבד וזהו מה שאמרו פחת שפחתתו מיתה חולקין והוא הנראה למעיין. ומה שנאמר ומכרו את השור החי רצונו לומר שהתם משלם חצי נזק מגופו כמו שקדם ואין בכל העקרים האלו מחלוקת. אבל מחלוקת ר"מ ור' יהודה כשהנבלה שוה סמוך למיתה על דרך המשל דינר והוסיפו דמיה והיא שוה קודם שיעמדו בדין שני דינרין ר"י אומר וגם את המת יחצון יחשב לו בדינר וחצי וישלם לו לתשלום חצי נזק כי הדינר שהותיר חולקין אותו ור"מ אומר לא יחשב לו אלא הדינר שהוא היה שוה בשעת מיתה כמו שנא' והמת יהיה לו כלומר כל מה שהותיר המת במותו לניזק. וכמו כן כשהנבלה אינה יפה כלום בשום פנים בשעת מיתה ואח"כ היא שוה כסף ר"מ אומר לא יחשב באותן הדמים אלא יתן לו חצי נזק וזהו שאמר על זה נאמר ומכרו את השור החי וחצו את כספו ור' יהודה אומר יחשב לו בחצי מה ששוה הנבילה לפי שדמיה כולן שבח הוא כי לא היתה שוה שום דבר בשעת מיתתה והוא מה שאמר ר"י לחלוק עליו קיימת ומכרו את השור החי ולא קיימת וגם את המת יחצון. והלכה כר"י: 
+
+Mishnah 10
+
+<b>יש חייב על מעשה שורו ופטור על מעשה וכו': </b>עוד יתבאר לך כי המבייש ואפי' הוא אדם לא יחוייב בדין הבשת עד שיהיה מתכוין כ"ש כשביישו שורו שהוא פטור. וכבר ידעת כי מן העקרים שלנו אין אדם מת ומשלם ובארנו זה בשלישי ממסכת כתובות. ומה שאמרו הוא שסימא את עין עבדו והפיל את שינו חייב ר"ל שיצא העבד בן חורין כמו שפי' הכתוב זו היא החובה שנתחייב בה: 
+
+Mishnah 11
+
+<b>שור שהיה רודף אחר שור אחר והוזק כו': </b>כל זה מבואר וברור ומה שאמר המוציא מחברו עליו הראיה אם לא יביא ראיה אין לו כלום. ואפילו הדבר שהודה בו המזיק אין לו באמרו תם הזיק או קטן הזיק לפי שעיקר הוא בידינו בדינים טענו חטים והודה לו בשעורים פטור אף מדמי שעורים אבל אם תפש הניזק שיעור מה שהודה לו המזיק זכה בו ואין מוציאים אותו מידו. וכמו כן אם בא ברשות הטוען חטים שיעור מה שהודה לו מן השעורים אין מוציאין מידו: 
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>שור שנגח ד' וה' שוורים זה אחר זה כו': </b>כבר בארנו בכתובות שדינר זהב הוא חמשה ועשרים דינרין כסף וכשתפש הניזק השור לגבות ממנו ויצא מתחת ידו והזיק לאחר האחרון גובה חצי נזק שלם ואם יש בו מותר יחזיר לשלפניו ור"ש אינו חולק בזה לפי שכיון שתפש נעשה עליו שומר שכר וחייב בנזקין וכל הדינים האלו הם בשור תם שהעיקר הוא בידינו שמשלם מגופו כמו שבארנו אבל כשהוא מועד אינו צריך לשום דבר מזה לפי שהוא משלם נזק שלם מן העלייה והלכה כר"ש: 
+
+Mishnah 2
+
+<b>שור שהוא מועד למינו ואינו מועד כו': </b>אמנם מה שהיה מועד למין א' אינו מועד לשאר המינים אלא הרי הוא בחזקת תם עד שיועד וכאילו אמר שור שהוא מועד למינו אינו מועד לשאינו מינו וכן ענין שאר ההלכה על הטעם הזה. ודברי ר"י נכוחים: 
+
+Mishnah 3
+
+<b>שור של ישראל שנגח שור של הקדש כו': </b>כשאירע דין ישראל עם כנעני ענין הדין ביניהם כך היה אם היה לנו בדיניהם זכות נדון להם כדיניהם ונאמר להם כך דינכם ואם היה טוב לנו בדיננו נדון להם כפי דיננו ונאמר לו כך דיננו ואל תתמה על דבר זה ואל יקשה בעיניך לפי שמי שאין בו שלימות המדות האנושיות (ר"ל מדות המשפטים בין אדם לחבירו המקיימים את החברה האנושית) אינו בכלל האדם על האמת והמאמר בזה הענין היה צריך דבור בפני עצמו: 
+
+Mishnah 4
+
+<b>שור של פקח שנגח שור של חרש שוטה כו': </b>כשירגיל בנגיחות שור חרש שוטה וקטן להזיק לבני אדם באותה שעה מעמידין להם אפוטרופסין. ואצטדין שור שבני אדם מרגילין אותו והוא שישלח זה שורו וזה שורו וירמוז עליו בקול שכבר הרגילו בכך כדי שיגבר על השור האחר לראות איזה מהם ינצח לחבירו וזה אינו מטבע השור אלא ברצון בעליהם ורבים מאוילי עם יעשו זה במינים הרבה מן הבהמות והעופות: 
+
+Mishnah 5
+
+<b>שור שנגח את האדם ומת מועד משלם כו': </b>השור יהיה מועד לאדם בפנים רבים מכללם שיהרוג שלשה כנענים קודם שיהרוג נפש מישראל: 
+
+Mishnah 6
+
+<b>שור שהיה מתחכך בכותל ונפל על האדם כו': </b>ענין אמרו פטור. פטור מן המיתה לפי שהוא חייב בכופר אם היה מועד לזה המעשה כלומר שיהיה מועד להתחכך בכותלים כדי להפילן על בני אדם וכמו כן כל כיוצא בזה: 
+
+Mishnah 7
+
+<b>שור האשה שור היתומים כו': </b>חזר בתורה מלת שור בדיני נזקי שור שבע פעמים חד לגופיה והשש לרבות אלה המנויין כאן והם שור האשה ושור האפוטרופסין [כו']. ואין הלכה כר"י: 
+
+Mishnah 8
+
+<b>שור שהוא יוצא להסקל והקדישו בעליו כו': </b>אמרה תורה סקול יסקל השור ולא יאכל את בשרו וכיון שגזרו עליו סקילה היאך יתכן לאכלו אבל הוצרך לא יאכל לאסרו בהנאה: 
+
+Mishnah 9
+
+<b>קשרו בעליו במוסרה ונעל בפניו כראוי כו': </b>מוסרה הוא החבל או כיוצא בו שקושרין אותו בו והלכה כר"י אבל חייב לשחטו כדי להסיר היזקו: 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>שור שנגח את הפרה ונמצא עוברה בצדה כו': </b>זו המשנה היא על דעת סומכוס שאמר ממון המוטל בספק חולקין ואילו נתברר לנו כי אחר שהפילה זה העובר נגחה לא נתחייב על העובר שום דבר וכן אם נתברר לנו שנגחה והיא מעוברת והפילה יהיה חייב חצי נזק אף מן העובר ולפי שהוא ספק ישלם רביע דמי העובר שהוא חצי החצי וזה כשהוא תם. ואם היה מועד משלם נזק שלם לפרה וחצי נזק לעובר וכן כשנגחה פרה את השור ונמצא ולדה בצדה אם נמצאת הפרה יקח חצי נזק מגופה כמו שקדם ואם אבדה הפרה ולא נמצאת ונמצא הולד משלם ממנו רביע נזק לפי שאילו נתברר לנו כי בעודו בבטנה נגחה שהיה הדין שישלם חצי נזק מן הולד כפי העיקר שבארנו מעוברת היא ועוברה נגחו ולפי שהוא ספק משלם רביע כמו שבארנו ואין הלכה כסומכוס בכל זה המאמר אלא כחכמים שאומרים המוציא מחבירו עליו הראיה ואפי' אם אמר הניזק ברי והמזיק אמר איני יודע לא נוציא ממנו שום דבר אלא בראיה: 
+
+Mishnah 2
+
+<b>הקדר שהכניס קדרותיו לחצר בעל הבית כו': </b>מה שאמר בפירות ואם הוזקה בהם ר"ל אם כשלה בהן אבל אם אירע לה נזק מאכילתן אינו חייב כלום בשום ענין שבעל הפירות לא קבל עליו שמירת בהמה של בעל הבית והיה לה שלא תאכל: 
+
+Mishnah 3
+
+<b>הכניס שורו לחצר בעל הבית שלא ברשות כו': </b>זהו כשיהיה אותו השור מועד ליפול על בני אדם בבורות ולפיכך יתחייב כופר ובלבד כשיפיל עצמו לשם בשביל מאכל שראה בבור ולכן לא יתחייב מיתה. והלכה כרבי שאמר שלא יתחייב בעל הבית שום דבר אם לא קבל עליו לשמור וכמו כן בעל השור לא יתחייב שום דבר לפי שברשות הכניס: 
+
+Mishnah 4
+
+<b>שור שהיה מתכוין לחבירו והכה את כו': </b>לפי שר"ל אדם שמתכוין לחבירו אמר שור שהיה מתכוין לחבירו ואין הפרש בין שהשור נתכוין לשור ונגח אשה או נתכוין לאשה עצמה לא יתחייב דמי ולדיה כי לא חייבה תורה בזה אלא האדם בלבד ומה שאמר בגיורת שהוא פטור על ולדיה אין רצונו לומר כשנתגיירה והיא מעוברת כי זה מבואר הוא אבל ר"ל כשנתעברה בחיי הגר ומת הגר או כשהפילה אחר מיתת הגר לפי שעיקר הוא בידינו כי איתיה לבעל זכי ליה רחמנא ליתיה לא זכי ליה ולפיכך אינו חייב דמי ולדות כשלא יהיה לזה הגר יורשים רצוני לומר בנים שנולדו בדת ישראל והורתן היתה כשהוא ישראל וכבר ידענו דברי רשב"ג כך וכי אשה למי שיולדת משבחת ואין לעצמה בשבח כלום וזה כי רשב"ג אומר אין דמי ולדות לבעל ושבח ולדות חולקין וחכ"א שבח הריון לבעל ולפיכך משער תנא קמא השבח והדמים ונותן הכל לבעל ובזה בארה הגמ' דברי תנא קמא ואומר כיצד שמין דמי ולדות שמין את האשה כמה היתה יפה. ואין הלכה כרשב"ג: 
+
+Mishnah 5
+
+<b>החופר בור ברשות היחיד ופתחו לרה"ר כו': </b><b>החופר בור ברה"ר ונפל לתוכו שור כו': </b>כל זה מבואר אין צריך פירוש: 
+
+Mishnah 6
+
+<b>בור של שני שותפין עבר עליו הראשון כו': </b><b>כסהו הראשון ובא השני ומצאו מגולה כו': </b>לפניו מקול הכריה הוא שיכשל בשפת הבור מקול החפירה שיחפור החופר בקרקע הבור ויפול בתוך הבור ואז יהיה בעל הבור חייב. אבל כשיפול לאחריו והוא שכבר עבר מן הבור וכשל וחזר לאחוריו ונפל לאחר הבור הוא פטור אא"כ נפל לבור ואז הוא חייב על איזה בשני הפנים שיהיה ורחמנא אמר ונפל שמה שור או חמור וקבלנו בפירוש זה הפסוק שור ולא אדם חמור ולא כלים. ולא יהיה ג"כ חייב על הבהמה אלא כשתהיה חרשת או שוטה או קטן אבל שור שהוא גדול ופקח אינו חייב עליו כלום לפי שיכול לומר לו איבעי ליה לעיוני ומיזל: 
+
+Mishnah 7
+
+<b>אחד שור ואחד כל בהמה לנפילת הבור כו': </b>כל זה מבואר אינו צריך פירוש אלא מאמרו לכלאים שהוא רומז למה שאמר לא תחרוש בשור ובחמור יחדו. ואמר כי כל שני מיני בהמות כך לא יוכל לחרוש בהן ולא למשוך אותן ביחד וזה מדרבנן. אבל מן התורה אינו אסור לחרוש ולמשוך ולהנהיג אלא בהמה טהורה וטמאה בלבד דומיא דשור וחמור וכבר בארנו זה בפ' שמיני ממסכת כלאים: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>הכונס צאן לדיר ונעל בפניה כראוי כו': </b>כראוי הוא שישים באותו מקום שכנסה שם דלת שלא תפילה הרוח המצויה. ומה שאמר הוציאוה לסטים אינו רוצה לומר כשהוציאו הבהמות בידיהם כי זה מבואר. אבל ר"ל כשהיו סבה ליציאתן. כגון שיעמדו בפניהם עד שישובו מלפניהם לצד אחר ויאבדו אותם והיא כאילו הוציאו אותם בידיהם: 
+
+Mishnah 2
+
+<b>הניחה בהמה או שמסרה לחרש שוטה וקטן כו': </b>דרך הרועים שיש להם משמשים תחת ידם ימסרו להם עדרי הצאן לשמרם. ואמר ג"כ כי הרועה הגדול כאשר מסר לרועים האחרים אשר תחת ידו הוא נכנס תחתיו וכשהזיקה יתחייב בנזקה הרועה השני אשר תחת הרועה הגדול ולא רועה הראשון שהוא רועה הגדול ולא נאמר בכגון זה שומר שמסר לשומר חייב לפי שמנהג הרועים כך. וענין הנפילה היא כגון שכשלה באבן או עץ ונפלה אבל כשדחה קצת הצאן לקצתה ונפלה והזיקה משלם מה שהזיקה שהוא היה (בעת) [סבת] ההיזק כשהעבירם כולם בפעם אחת ומנהגם לדחות קצתם לקצתם והיה ראוי לו להעבירם אחת אחת. כבר בארנו בפ' ב' היאך הוא הדין במה שאמר משלם מה שנהנית וענין השומא במה שהזיקה על זה הדרך. והוא שנדע השיעור מן השדה נאמר כמה שוה זרע ששים אמה מזה השדה מאותן ירקות או מאותן פירות. וכשנדע הדמים ההם אחר כן נאמר כמה שוה (זרע ששים אמה מזה השדה ממין הזרע הזה ונדע אותן דמים. אחר כן נאמר כמה שוה) זה החלק מן השדה שיש בו ס' אמה מן הזרע וזאת האמה שאכלה צמחים מכלל הששים אמה וידענו מה שבין השתי שומות וישלם המזיק. וכמו כן איזה שעור שתאכל יושם בששים כמוהו וזהו ענין מה שאמר באותה שדה כלומר אם אכלה סאה יושם בששים סאין מאותה השדה ורמז על זה מה שאמר הש"י ובער בשדה אחר ולמדנו על פי הקבלה מלמד ששמין ע"ג שדה אחר וזה הדין הוא כדי להמציע בין הניזק והמזיק כי אילו היינו אומרים כמה שוה זו האמה שאכלה צמחים היה מחויב דמים הרבה ואילו אמרנו ג"כ כמה שוה זה השדה והוא זרע כך וכך סאה ונאמר אחר כן כמה ישוה כשנאכל ממנו אמה אחת נמצא שיהיה בין שתי השומות דבר מועט מאד לפי שאין שיעור אצל הלוקח לאמה אחת באלף כשיעורה בששים ואמנם שערו זה בששים כמו שרוב השעורים אצלנו בששים כמו שנבאר במס' חולין.ור"ש אומר כי דין הוא זה (לפי) [לפרי] שצריך אל השדה גמר בשולו וזהו ששמין על גב השדה כמו שבארנו אבל פירות גמורים דינם כאילו הם תלושים ולא ישומו אותם אלא שיעור מה שאכלה בלבד והלכה כרבי שמעון: 
+
+Mishnah 3
+
+<b>המגדיש בתוך שדה חבירו שלא ברשות כו': </b>כיון שיאמר שומר השדות בבקעה לשום אדם שיגדיש בתוך השדה ויתן לו רשות הרי הוא כאילו קבל עליו לשומרו. ולפיכך יהיה השומר חייב ואע"פ שלא אמר לו אני אשמור אבל בעל הבית כבר בארנו כי הוא אינו חייב עד שיקבל עליו לשמור: 
+
+Mishnah 4
+
+<b>השולח את הבערה ביד חרש שוטה וקטן כו': </b><b>השולח את הבערה ואכלה עצים או אבנים כו': </b><b>עברה גדר שהוא גבוה ארבע אמות כו': </b><b>המדליק בתוך שלו עד כמה תעבור הדליקה כו': </b>מה שאמר ר"ש אומר הכל לפי הדליקה ר"ל שנראה שיעור האש שהבעיר ונשער כמה הוא סוף מה שיוכל לצאת. ונאמר על דרך משל כי אפשר על הרוב שתדליק מלהב שלה עד מרחוק עשרים אמה וכל מה שתאכל באותן העשרים אמה הוא חייב אם אכלה חוץ לרשותו. ואם הוסיפה חוץ לעשרים אמה הדליקה במרחק יותר פטור לפי שהוא דבר חוץ מן השיעור הידוע כאילו עברה נהר או גדר גבוה ד' אמות. והלכה כר"ש: 
+
+Mishnah 5
+
+<b>המדליק את הגדיש והיו בו כלים ודלקו כו': </b>כשהדליק בתוך שלו והלכה ואכלה בתוך של חבירו בכגון זה חכמים אומרים אינו משלם אלא גדיש אבל לא כלים. אבל משערין מקום אותם הכלים כאילו הוא מלא גדיש אבל אם הדליק גדיש חבירו משלם כלים שבתוכו ובלבד כלים שדרכן להניח בגדיש כמו המחרישה והמזרה. אבל זולת אלו המינים מן הכלים אינו חייב אלא בשיעור גופן מן הגדיש כמו שזכרנו. ואם הדליק את הבירה ישבע בעל הבירה על מה שהיה בתוכה שבועה בתורה וישלם המדליק כל שישבע עליו ובלבד שיהיה אמוד שיש לו כמה שטען שאבד בתוך הדליקה ואין הלכה כר"י: 
+
+Mishnah 6
+
+<b>גץ שיצא מתחת הפטיש והזיק חייב כו': </b>ואין הלכה כרבי יהודה: 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>מרובה מדת תשלומי כפל ממדת תשלומי כו': </b>אמרו בספרא על כל דבר פשע כלל על שור על חמור על שה על שלמה פרט על כל אבדה חזר וכלל כלל ופרט וכלל אי אתה דן אלא כעין הפרט מה הפרט מפורש דבר המטלטל וגופו ממון אף כל דבר המטלטל וגופו ממון יצאו קרקעות שאינן מטלטלין יצאו עבדים שהוקשו לקרקעות יצאו שטרות שאע"פ שהן מטלטלין אין גופן ממון. ומזה הדין יתבאר לך כי תשלומי כפל נוהג בדבר שיש בו רוח חיים ובדבר שאין בו רוח חיים: 
+
+Mishnah 2
+
+<b>גנב ע"פ ב' וטבח ומכר על פיהם או ע"פ ב' כו': </b>כשישחוט הוא בידו ביום הכפורים אינו חייב תשלומי ארבעה וחמשה לפי שהוא מחויב כרת ועוד יתבאר לך במס' מכות שכל מחויב כרת לוקה. ועיקר הוא אצלנו אין אדם מת [ולא לוקה] ומשלם אמנם יתחייב בתשלומי ארבעה וחמשה כשיתן לזולתו שישחוט לו ביוה"כ וכמו כן אם שחט לו זולתו בשבת או לע"ז חייב בתשלומין לפי שעיקר בידינו שאין הפרש בין שישחוט הוא בעצמו או שישחוט לו זולתו לענין תשלומין. והראיה על זה מה שאמרה תורה או מכרו ולמדנו מפי הקבלה או לרבות את השליח. וכשיגנוב משל אביו וטבח ומכר משלם תשלומי ארבעה וחמשה לאחיו ויחשוב להם חלקם בזה. וכבר בארנו בפרק שני ממסכת קדושין שחולין שנשחטו בעזרה אסורין בהנאה אבל לפי שאיסור זה מדרבנן הוא השוחט חולין בפנים חייב בתשלומי ארבעה וחמשה לרבנן. ואין הלכה כרבי שמעון: 
+<b>(גנב על פי ב' וטבח ומכר על פיהם כו') <small>[וכן הוא בדפוס נאפולי]</small> [גנב על פי ב' וטבח ומכר על פי עד אחד וכו']: </b>הודיענו בזה ההלכה שהודאתו שמכר וטבח כמו עדות עד אחד עליו בזה וכמו שהעדות האחד אם יבא שני ויעיד נתקיימה העדות ויתחייב בתשלומי ארבעה וחמשה וכמו כן כשהודה שטבח או מכר אם באו אחר כן עדים והעידו שטבח ומכר משלם ולא נאמר מודה בקנס פטור וכיון שהודה ואין שם עדים פטור אלא כ"ז שיבאו עדים חייב וזהו כשיכפור עיקר הגניבה קודם שיבאו עדי גניבה ואחר שבאו עדי גניבה הודה בגניבה ומכירה וטביחה אבל אם הודה בעיקר גניבה קודם שיבאו עדים פטור מתשלומי ארבעה וחמשה אפי' אם באו עדי טביחה ומכירה אחר כן: 
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+<b>(גנב על פי ב' וטבח ומכר על פי עד אחד כו') <small>[וכן הוא בדפוס נאפולי]</small> [גנב וטבח בשבת גנב וטבח לע"ז וכו']: </b>מחלוקת ר"ש וחכמים אינו במי שגנב והקדיש אבל הוא במי שגנב קדשים ושחטן ומכרן חכמים אומרים וגונב מבית האיש ולא מבית ההקדש ור"ש אומר קדשים שהוא חייב באחריותן נכסי בעלים הן וגונב מבית האיש קרינא ביה. וכבר נתבאר בראשון מן מגילה שהנדבות אינו חייב באחריותן והוא כשיאמר הרי זה עולה או שלמים. ואין ר"ש מחייב תשלומי ד' וה' למי שגנב בקדשים שהוא חייב באחריותן ושחטן אא"כ שחטן בעזרה לשם בעלים או כשהיו בעלי מומין ושחט חוץ מן העזרה לפי שכל העומד לפדות כפדוי דמי. ודין בעלי מומין שיפדו כמו שבאר במקומו אבל אם שחט אותם בחוץ והם תמימים בלא מום אינו חייב כלום לפי שהיא שחיטה שאינה ראויה. ודעת ר"ש כבר קדם שהוא פוטר למי ששוחט חולין בעזרה לפי שהיא שחיטה שאינה ראויה ואין הלכה כרבי שמעון: 
+
+Mishnah 5
+
+<b>מכרו חוץ מאחד ממאה שבו כו': </b><b>גנב ברשות הבעלים וטבח ומכר חוץ כו': </b>כל זה מבואר: 
+
+Mishnah 6
+
+<b>היה מושכו ויוצא ומת ברשות הבעלים בו': </b>לימד אותנו בזאת ההלכה שני עקרים הא' כי הגנב לא יקרא גנב עד שיביא אותו דבר הגנוב ברשותו ויקנה אותו בדרך מדרכי קניות המטלטלין וכבר קדם באורם בראשון מקדושין. והשני כי ארבעה שומרים אינם קונים אותו הדבר הניתן להם לשמור לענין שיהיו חייבין בשמירתו ויתחייב כל אחד מהם בדינים המיוחדין להם כמו שיתבאר אם לא קנו אותן המטלטלים באחד מן הדרכים שנקנין בהם המטלטלים במקח וממכר כמו שנתבאר בראשון מקדושין. וזהו מה שאמרו תקנו משיכה בשומרין כדרך שתקנו משיכה בלקוחות.ושמור זה העיקר כי הוא עיקר גדול ומועיל בדינים: 
+
+Mishnah 7
+
+<b>אין מגדלין בהמה דקה בארץ ישראל כו': </b>אין מגדלין בהמה דקה בא"י לפי שרועין בזרעים. וסוריא הם הארצות שכבש דוד וכבר בארנו ענינם בששי מן דמאי. ומה שאמר לא יגדל חזירים הוא הדין לשאר דברים שאסורין באכילה אבל דבר בחזירים כפי הידוע שהם אפשר לגדל כמו הבקר והצאן. ואין פורשים נשבים פחים או רשתות לצוד בהם יונים אא"כ ירחיק מהם מן הישוב ר"ל ישוב המדינה ארבעה מיל והם ל' ריס וזה להרחיק עצמם מן הגזל שלא יצוד יוני בני העיר. והזהיר שלא לגדל כלב מפני היזקו: 
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>החובל בחבירו חייב עליו משום ה' כו': </b><b>המבייש את הערום המבייש את כו': </b>כשיקטע ידו או רגלו יתחייב לו החמשה עונשין אבל כשיעשה בו אחד מאלה ההיזקים או שנים מהן כגון שבייש אותו בלבד לא יתחייב אלא בושת וכמו כן אם צער בלבד לא יתחייב אלא צער כמו שאמר דרך משל כואו בשפוד על צפרניו ועל זה הדרך הקשה. ואם יעבור המוכה על דברי הרופא ונוסף חליו או נולדה בסבתו מחלה לא יתחייב החובל שום דבר על אותו החולי המתחדש לפי שהחולה חמס על נפשו. ודע כי עיקר מעיקרי דתנו אין גובין קנסות בבבל וה"ה בשאר כל הארצות חוץ מא"י בלבד לפי שאמר יתברך עד האלהים ואין לנו דיינים שיקרא שמם אלהים אלא הדיינים הסמוכין בא"י. כמו שנבאר בסנהדרין. וכל דייני העולם כאילו הם עומדים במקום דייני א"י ואעפ"כ אין ממלאין מקומן אלא בדברים הנוהגים הרבה כדי שלא יאבדו זכיות בני אדם כגון ההלואות והמקח והממכר וההקנאות וההודאות והכפירות. וכשהזיקה בהמה בשן ורגל שהן מועדין לזה כמו שקדם וכמו כן כשהזיק אדם את הבהמה. אבל בהמה באדם או אדם באדם וכן כל קנס לא ישלם שום דבר אלא בב"ד בא"י לפי שאלה הדברים שמהם שלא יארעו אלא מעט ומהם שאין בהם חסרון כיס. והראוי לעשות בחובל בחברו שיושם כל מה שיתחייב משבת ובושת ורפוי וצער וקנס ויכלול הכל וישלם החובל בפעם אחת ויפטור אם היה הדין בא"י ואם הוא בחו"ל מנדין החובל עד שיתן מה שיחוייב על דרך פשרה או יעלה עם בעל דינו לא"י וכשיתן מה ששמין עליו מתירין לו נדויו ואפי' לא נתרצה החובל בזה. ומאשר ראוי לזכור בכאן כי הח"נ שחייב התם קנס הוא ואין גובין אותו בחו"ל אלא על דרך הנזכר. אבל ח"נ צרורות שנזכר כבר בפ' השני מזו המסכתא והוא כשהיו צרורות מנתזין מתחת ידו ושבר את הכלים משלם ח"נ מן העליה כי הוא הלכה ואינו קנס וגובין אותו בחו"ל ובלבד שיהיה ברשות הניזק. אבל ברה"ר הוא פטור על כל היזק הרגל כמו שנבאר לשם. ונזק שלם אינו קנס וגובין אותו בחו"ל אלא בשור המועד בלבד לפי שעיקר הוא בידינו אין מועד בבבל: 
+
+Mishnah 2
+
+<b>זה חומר באדם מבשור שהאדם כו': </b>אמרו זה חומר באדם מבשור יש לו סמך על העיקר אשר קדם בפרק ג' מזו המסכתא שורו שבייש פטור וכבר בארנו בפרק ה' ג"כ שהשור פטור מדמי ולדות: 
+
+Mishnah 3
+
+<b>המכה את אביו ואת אמו ולא עשה כו': </b>כבר בארנו כי מן העקרים שבדיננו אין אדם לוקה ומשלם אלא כשיעשה אדם דבר שחייב עליו מלקות ותשלומין לוקה ואינו משלם. זולתי חובל בחבירו ביוה"כ בלבד שזה משלם ואינו לוקה לפי שהמקרא מפורש בחובל שישלם עכ"פ והוא שנא' יד ביד.ובא הפירוש בזה הדבר הניתן מיד ליד ומאי ניהו ממון כי אחר שאמר כאשר עשה כן יעשה לו שלא היה צריך לומר יד ביד. וזהו ענין מה שאמרו בפירוש רבתה התורה חובל בחבירו (חייב) בתשלומין. ואין הלכה כרבי יהודה: 
+
+Mishnah 4
+
+<b>חרש שוטה וקטן פגיעתן רעה כו': </b>כל זה מבואר ויש (לו דינים) [לדיינים] לייסר אותם כדי להסיר הזיקם מבני אדם: 
+
+Mishnah 5
+
+<b>המכה אביו ואמו ועשה בהן חבורה כו': </b>כבר בארנו בפרק י"ד ממסכת שבת כי החובל לא יהיה מתחייב בנפשו אלא כשנתכוין לקחת הדם השותת מן המכה שישתמש בו במה שירצה אבל אם נתכוין להכאיב ולהזיק בלבד הוא מקלקל ופטור מצד חיוב שבת. וזהו בחובל בבהמה ובחיה אבל חובל בחבירו הוא חייב סקילה מפני ששככה רגזו ורפתה רוחו בהזיקו לבעל ריבו הוה כמתקן כמו שהתבאר בקורע בחמתו ועל מתו שהוא חייב לפי שתנוח דעתו באותו מעשה ואע"פ שהוא קלקול ולפיכך הוא פטור מכלום מחמת הנזקים. ודע זה ולא תטעה בו: 
+
+Mishnah 6
+
+<b>התוקע לחבירו נותן לו סלע רבי יהודה אומר כו': </b>תוקע לחבירו הוא מי שמכה חבירו בפס ידו סגור בערפו. סטרו שהכהו בפס ידו על פניו. לאחר ידו שהכהו באחר ידו והוא קלון יותר. צרם באזנו שפסל אזנו והכה בו כעין עקיצה. ומה שאמר הכל לפי כבודו ר"ל פי' אלו השעורים הנזכרים הם תכלית מה שהוא נותן לאדם חשוב ואם הוא אדם פחות יפחתו לו מאלו השעורים ולא יתנו לו אלא לפי כבודו. ור"ע חולק בזה ואמר שישראל כולם שוין באלו הדינים. ומן העקרים בדין שלא יאריכו ב"ד זמן בנזקין ואמנם עשה ר"ע זמן בבושת בלבד.ואין הלכה כר"ע בהשוותו כל אדם ולא כר"י. וכל אלו הם קנסות ודינם בא"י כמו שבארנו: 
+
+Mishnah 7
+
+<b>אע"פ שהוא נותן לו אין נמחל לו עד כו': </b>אמרו יש הן שהוא כלאו והוא זה שיאמר לו בנזק גופו ע"מ לפטור כי מן הידוע כי אין אדם מוותר בכמות זה ולפיכך חייב: 
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>הגוזל עצים ועשאן כלים צמר ועשאן בגדים כו': </b>אמרו זה הכלל כל הגזלנים משלמים כשעת הגזלה ללמד כי מי שגנב בהמה קטנה וגדלה אצלו קנאה בשנוי ואם שחטה או מכרה אחר שגדלה שלו הוא זובח ושלו הוא מוכר ואינו חייב בתשלומי ארבעה וחמשה: 
+
+Mishnah 2
+
+<b>גזל בהמה והזקינה עבדים והזקינו כו': </b>כשהרקיבו מקצת הפירות אומרים לו הרי שלך לפניך ואם הרקיבו כולם משלם כשעת הגזלה. ומטבע ונפסל הוא שלא יעבור באותה מדינה אבל עובר הוא במדינה אחרת. והלכה כר"מ: 
+
+Mishnah 3
+
+<b>נתן לאומנים לתקן וקלקלו חייבין לשלם כו': </b>אין הפרש בין שיתן לאומן כלי העשוי לתקן אותו וקלקלו או שיתן לאומנים עצים או ברזל לעשות לו ממנו כלי ויעשו אותו ויגמרו מלאכתו ואח"כ יקלקלוהו (והוא) ישלם דמי הכלי בשני הענינים: 
+
+Mishnah 4
+
+<b>הנותן צמר לצבע והקדיחו יורה כו': </b>כעור שמראהו רע והוא שנאמר על דרך משל זה צבעו אדום אבל הוא עין רע לא יכשר למה שרצה אותו. וענין שבח והוצאה כמו שאומר לך על דרך משל אילו היה הבגד שוה דינר ואחר צביעתו שוה דינר וחצי והוציא בו הצבע רובע לא יתן לו אלא רובע דינר. ואם הוציא עליו שלש רביעי דינר יתן החצי מאשר הותיר בדמיו. וכל זה אינו תלוי ברצון בעל הבגד אלא אפי' אמר לו בעל הבגד כיון שעברת על מאמרי תן לי מה שהיה שוה בגדי בתחלה וטול לך הבגד לא יוכל לומר זה. לפי שאמרנו אם השבח יתר על ההוצאה ואם ההוצאה יתרה על השבח היא תקנה לכל אחד משניהם. והלכה כר' יהודה: 
+
+Mishnah 5
+
+<b>הגוזל את חבירו שוה פרוטה ונשבע לו כו': </b>יש לאדם שיתן את הגזלה לב"ד שבעירו ומביא אשמו ומתכפר לו וישאר אותו הממון ביד ב"ד עד שיבא בעליו או ישלחהו לב"ד והם יעשו בו כטוב בעיניהם: 
+
+Mishnah 6
+
+<b>נתן לו את הקרן ולא נתן לו את החומש כו': </b>ואפילו היה הגזל בעין כיון שלא נשאר עליו מן הקרן אלא פחות משוה פרוטה א"צ לילך אחריו ולא נאמר אפשר שהוקר אותו החלק ששוה עתה פחות מפרוטה וישוב שוה פרוטה: 
+
+Mishnah 7
+
+<b>נתן לו את הקרן ונשבע לו על החומש כו': </b>עד שיתמעט הקרן משוה פרוטה כיצד גזל ד' זוזים ישלם חמשה נתן ארבעה ונשבע על הזוז יתחייב זוז ורובע נתן הזוז ונשבע על הרובע יתחייב [רבע] רובע זוז ומשקלו גרגיר חרוב נתן את הרובע ונשבע על [החרוב חייב חרוב ורובע חרוב נתן החרוב ונשבע על] רובע החרוב אינו חייב אלא רובע החרוב בלבד לפי שהוא פחות משוה פרוטה. אמנם יתחייב בזה לפי שאמר הכתוב חמישיתו יוסף עליו וקבלנו בפירוש זה מלמד שמוסיף חומש על חומש וכן כל מי שנתחיב חומש דינם שוה לפי שפי' חמישיתיו יוסף עליו חמישיות הרבה על דרך שבארנו: 
+<b>היכן פקדוני אמר לו אבד משביעך אני כו': </b>תוספת החומש לא יתחייב אדם בו אלא בהודאתו לא ע"פ עדים שנאמר והיה כי יחטא ואשם וגו' אמנם יהיה זה כששב מאליו: 
+
+Mishnah 8
+
+<b>היכן פקדוני אמר לו נגנב משביעך אני כו': </b>תשלומי כפל הוא קנס ומעיקרנו אין אדם משלם קנס ע"פ עצמו וכבר התבאר זה בפ"ג מכתובות: 
+
+Mishnah 9
+
+<b>הגוזל את אביו ונשבע לו ומת כו': </b>אמר רחמנא והשיב את הגזילה וגו' ולפיכך מי שגזל אין לו תקנה עד שתצא גזלה מתחת ידו או ימחול אותו הנגזל וזה כשתהיה הגזילה עודה אצלו לא נשתנית ולא קנאה בשינוי כמו שקדם ולפיכך כשמת אביו וגזלה תחת ידו ואביו לא מחל לו מ"מ צריך שתצא אותה הגזילה מתחת ידו ואם היה אצלו אח מאביו יתן לו מה שגזל או יתן הגזילה לבניו הוא עצמו בענין שתצא הגזלה מתחת ידו ואם לא היה אצלו אח מאביו ולא בנים או לא החזיר הוא אותה הגזילה לבניו יתן אותן בחובו או בכתובת אשתו או לצדקה וכל זה כשיודיע ויאמר זה גזל אבא לא שיתן על דרך זה הוא מממונו וכדי שתצא גזלה מתחת ידו: 
+
+Mishnah 10
+
+<b>האומר לבנו קונם אי אתה נהנה משלי כו': </b>כל זה מבואר ממה שקדם וצריך עוד שיבאר למי שנתן לו אותו הממון ויאמר להם כי אביו נשבע עליו שלא יהנה בממונו ולפיכך הוא נותנו להם כדי שלא יהנה הגוף מאותו הממון שעזב ואל יקשה בעיניך שהוא פרע את חובו מן הממון אשר נאסר להנות בו לפי שיתכן זה כמו שנתבאר בפרק רביעי מנדרים ולשם פרשנוהו: 
+
+Mishnah 11
+
+<b>הגוזל את הגר ונשבע לו ומת הרי זה משלם כו': </b>כבר ידעת כי הגר כשמת ולא הניח בנים בקדושה כי אין לו יורש וכל הקודם בנכסיו זכה ועל הגר שמת שאין לו יורשים נאמר ואם אין לאיש גואל אבל לאיש מישראל א"א שלא יהיה לו גואל כי קבלה הוא בידינו [שלא יכלה שבט מישראל] א"כ האיש שישאר משבטו הוא ירשנו. וכבר ידעת כי בכ"מ שיאמר נדבה ר"ל עולת נדבה וכבר בארנו זה במס' שקלים ודיני עולת נדבה יתבאר לך מזה הפסוק שהביא ראיה על זו ההלכה שאשם נקרא הקרן שהוא מחזיר כלומר הגזילה בעינה או דמיה: 
+
+Mishnah 12
+
+<b>נתן הכסף לאנשי משמר ומת אין היורשין כו'. </b>כבר בארנו באחרון של סוכה כי משמרות כהונה כ"ד משמרות והיו עובדים בזה אחר זה כל משמרת שבת אחת ומכלל המשמרות יהויריב וידעיה והביא אותה עד"מ וכשנתן כסף ליהויריב ואשם לידעיה והיה המשמרת משמרת ידעיה בזה חולקין ר"י וחכמים ר' יהודה אומר משמרת יהויריב עברה כשנטלה הכסף כיון שאין לה במשמרתו שום דבר לפי שאינו שבתו לפיכך יחזיר כסף אצל אשם וישוב הכסף לידעיה שיש לו המשמרת וחכ"א משמרת ידעיה עברה כשנטלה האשם מבלי שתקבל הכסף והראוי שיתן הכסף קודם האשם ולפיכך יוקח האשם מאתו ויתן ליהויריב שנטל כסף ברישא כמו שראוי והוא יקריב האשם כשתהיה משמרתו. ולפי שאלו העקרים אמתיים ידועים אמר לנו מחבר המשנה במשנה זו כשנתן הכסף ליהויריב ואשם לידעיה והיה משמרת ידעיה אם הוא הלכה כחכמים שאומרים יצא אשם ליהויריב כמו שקדם וזה מבואר ואין שם ספק ואם הלכה כר"י שאמר ישיב הכםף לידעיה אם קיים האשם יקריבוהו בני ידעיה ואם לא שקפצה משמרת ידעיה והקריבה האשם קודם שתקח הכםף מן יהויריב זכו בני ידעיה בעור האשם אבל בשרו אינו ראוי לאכילה לפי שהוא פסול ויחזור ויביא אשם אחר ליהויריב אשר בידו הכסף ויקריב אותו במשמרתו ומה שלמד רבינו הקדוש במשנה זו הוא איזה יתחייב על דעת ר' יהודה כשהקריבו בני ידעיה האשם וכך אמרה הברייתא בזה הדין כשהיתה המשמרת ליהויריב ונעשה מה שאמרנו א"ר לדברי ר' יהודה אם קדמו בני יהויריב והקריבו אשם יחזור ויביא אשם אחר ויקריבו בני ידעיה וזכו האחרים במה שבידם וזה הענין הוא מה שלמדנו בזאת המשנה והלכה כחכמים והרמז שראוי להיות הכסף קודם לקרבן הוא מה שנאמר באשם אשר יכפר בו וקבלנו בפי' זה כי האשם הנאמר כאן כסף והוא מה שאמרו אשם זהו קרן וכבר בארנו בהלכה שקודם לו דרחמנא קרא הכסף אשם ואמרו יכפר בו והוא פועל עתיד ר"ל שכבר התחיל בכפרה שהוא נתן הכסף ותגמר כפרתו ולא ישאר עליו עון בקרבנו והוא איל האשם כמו שנאמר וכפר עליו הכהן באיל האשם וקבלנו בזה איל אשם מעכבים ואין החומש מעכב וכבר נתבאר כי האשם הוא הכסף ופירוש מעכבין את הכפרה: 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>הגוזל ומאכיל את בניו והניח לפניהם כו': </b><b>אין פורטין לא מתיבת המוכסין כו': </b>זו המשנה היא בנויה על שני עקרין האחד מטלטלי לבעל חוב לא משתעבדי השני מלוה על פה אינו גובה מן היורשים. ושני העקרים האלה אין הלכה כן אבל מן העקרים שנדון עליהם עכשיו מטלטלי לבעל חוב משעבדי מלוה על פה גובה מן היורשין והראוי על הגזלן לשלם הוא מלוה על פה. לפיכך הגוזל ומאכיל לבניו חייבים לשלם באיזה פנים שיהיה נתייאשו הבעלים או לא נתייאשו בין שהניח מקרקעי או מטלטלי מנכסיו יקח עכ"פ כל מה שגזל ואם לא הניח אביהם שום דבר אם נתייאשו הבעלים אינם חייבין לשלם ואם אכלו מה שאכלו לפני יאוש חייבין לשלם. ואם היה המוכס כנעני אנס או מוכס ישראל אלא שאין לו קצבה אלא שלקח רשות מן המלך שיוכל להוסיף על המכס איזה שיעור שירצה על הקצבה שקצב לו המלך אותו שהוא גזלן בכל זה אין ראוי לפרוט דבר ממה שיש לפניו מן המעות לפי שהוא בחזקת גזלן ואותן המעות כולם גזלה וכמו כן לא יקחו צדקה מאותו המוכס מן המעות שלפניו. אבל אם פרט מהמעות שיש לו בביתו או נטלו ממנו צדקה כשהוא בשוק ואין תיבה לפניו זה הוא מותר. וזהו טעם מה שאמר מתוך ביתו או מן השוק וכמו כן אין פורטין ממה שלפני גבאי צדקה משום חשד שלא יחשדו אותו שהוא מנכסי הצדקה שיש עליו חוב כשיראה אותו שיתן מעות מי שלא ראה כשלקח הדינר. וכבר נתבאר לך מדבריו כי כשיהיה (מנכסי) [<small>צ"ל</small> מוכס <small>וכ"ה בפי' הרע"ב</small>] ישראל ואין מוסיף על כל מה שחקק לו המלך ולא יגרע אינו גזלן כי מן העקרים שלנו דינא דמלכותא דינא: 
+
+Mishnah 2
+
+<b>נטלו מוכסין את חמורו ונתנו לו חמור אחר כו': </b>אין אשה וקטן נאמנין בדין זה אלא כשהוא מסיח לפי תומו כמו שבארנו בעכו"ם לעדות אשה במסכת יבמות. ונחיל נקרא עדת דבורים הנקבצים על המלך שלהם כמו שזה מפורסם וידוע. ואין הלכה כרבי ישמעאל בנו של רבי יוחנן בן ברוקה: 
+
+Mishnah 3
+
+<b>המכיר כליו וספריו ביד אחר ויצא לו כו': </b>זה הדין כשיהיה האיש ההוא אינו ידוע למכור אותן הדברים שהוא טוען עליהם שנגנבו לו ויצא לו שם גנבה בעיר וא"צ שנבאר שצריך שני עדים שיעידו שאלו הכלים היו שלו ושאלו הספרים שלו היו לפי שזה מבואר אבל אם דרכו שימכור כליו וספריו לא ידונו לו זה הדין אלא אם לנו עמו בני אדם ומצאו בבקר קירו חתור ואותם אנשים שלנו בביתו יצאו על אותו המחתרת וכליו וספריו של בעל הבית בידיהם באותה שעה ידונו לו דין זה כמו שכתבנו. וכבר בארנו פעמים כי בכ"מ שאמרו במשנה שבועה היא שבועה בתורה: 
+
+Mishnah 4
+
+<b>זה בא בחבית של יין וזה בא בכדו של דבש כו': </b>אילו השמיענו הדין בחבית של יין בלבד היינו אומרים כגון זה הוא שכשפירש עליו נותן לו דמי יינו אבל חמורו וחמור חבירו שאינו עושה מעשה בידו לא ואם השמיענו הדין בחמורו וחמור חבירו היינו אומרים בזה הוא שאין לו אלא שכרו כשלא פירש עליו לפי שאינו עושה מעשה בידיו אבל יינו ודבש חבירו אפי' לא פי' נותן דמי יינו לפי שהתעסק באסוף הדבש בידו לפיכך הודיענו שהדין בשני המעשים אחד ושלא נאמר בזה משטה אני בך לפי שבשבילו הניח ממונו ונתעסק בשלו לאסוף מה שאבד ולפיכך אם פירש עליו נותן לו דמי חמורו ודמי יינו: 
+
+Mishnah 5
+
+<b>הגוזל שדה מחבירו ונטלוה מסיקין כו': </b>השמיענו בהלכה זו כשתהיה מכה טבעית כוללת או אינה כוללת כמו ששטפה בנהר או נשקעה או ירדו עליה אבני אלגביש שדינה דין מכת מדינה ולא יוכל לומר לו הרעה הזו באה בעונותיך וכאילו אתה הוא הסבה כדי שיהא חייב לשלם אבל יאמר לו הרי שלך לפניך: 
+
+Mishnah 6
+
+<b>הגוזל את חבירו או שלוה הימנו או שהפקיד לו כו': </b>תקנה היא זו לבעל הממון ולפיכך אם אמר בעל הממון לאשר הוא בידו תן לי מה שיש לי אצלך בכאן במדבר יש לו לפרעו ממונו: 
+
+Mishnah 7
+
+<b>האומר לחבירו גזלתיך הלויתני הפקדת אצלי כו': </b>היה חייב לשלם כשטוענו חבירו טענת ברי ואומר גזלת אותי והלויתי אותך אבל אם היה חבירו ג"כ מסופק ואמר איני יודע אם הלויתי אותך ואם לא הלויתי והוא אמר הלויתני ודאי אבל איני יודע אם החזרתי או אם לא החזרתי אינו חייב לשלם אבל אם בא לצאת ידי שמים יתן לו כמו שהודה שהלוהו. ומה שאמר פטור ואפי' טענו חבירו טענת ברי ויאמר הוא אינו יודע פטור ואינו חייב אלא שבועת היסת שהוא אינו יודע באמת שיש לו אצלו ממון: 
+
+Mishnah 8
+
+<b>הגונב טלה מן העדר והחזירו ומת או נגנב כו': </b>אמרו ומנו את הצאן והיא שלמה פטור מלשלם וכל הענין הראשון והוא כשגנב וידע בעל הצאן שגנב לו אבל אם לא ידעו הבעלים לא בגנבתו ולא בחזירתו אינו פוטרו אלא א"כ יחזיר וידעו הבעלים שהחזיר לפי שלמד זה הטלה דרך אחר זולתי דרך הצאן [שלו] ולכך צריך להודיע הבעלים כדי שישמרוהו כאשר יוכל ואז יפטר מאחריותו: 
+
+Mishnah 9
+
+<b>אין לוקחין מן הרועים צמר וחלב וגדיים כו': </b>אלו הדברים שהזהיר שלא לקנותן לפי שחזקתן גנבה בידם: 
+
+Mishnah 10
+
+<b>מוכין שהכובס מוציא הרי אלו שלו כו': </b>כבר התבאר בשבת כי המוכין הם חתיכות צמר קטנים שממלאים בהם הכסתות והכרים וכיוצא בהם. וכובס הוא שמלבן את הצמר. וסורק הוא הסורקו והמנפצו. וכדי לתפור הוא כמו אורך מחט. ומעצד כלי הנגר שמחליק בו או כיוצא בו. וכשיל הוא כלי הנגר שמתקן בו העץ. ונסורת הוא (העץ) שחיקת העצים כשנוסרין העצים לעשות מהן לוחות: 
+<small>סליק פירוש המשניות להרמב"ם ממסכת בבא קמא</small>
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/English/Sefaria Community Translation.txt
new file mode 100644
index 0000000000000000000000000000000000000000..f5b51c104a24995c7691459a8727dbbcf2154dc4
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/English/Sefaria Community Translation.txt	
@@ -0,0 +1,64 @@
+Rambam on Mishnah Bava Metzia
+רמב"ם על משנה בבא מציעא
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rambam on Mishnah Bava Metzia
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+If a person hires artisans to harvest his field - for example - for two denarii and he gives them one denarius, if they change their minds [about performing the task], if they wish they can return the denarius to him or they can say to him, we will do [the portion of the job] that you have already paid us for. But - if [the workers] have already harvested half the field and they want to change their minds - [the field's owner] can make an evaluation of the value of their labor and if it exceeds one denarius, he does not need to give them more than the denarius that he has already given to them. And he can say to them, finish the job of harvesting the field and I will pay you your wage. And this is the meaning of "if they change their minds - they are in the weaker position." And if the owner changes his mind, he is in the weaker position. And he must give to [the workers] the value of their labor, if they should be paid more than one denarius. And [the Mishnah] said "whoever alters the agreement is in the weaker position": This is as we explained it, if a person purchases land and makes partial payment, if the seller is the one who changed his mind, the purchaser has the choice. If he wishes,  he can take the amount of land that corresponds to his payment from the best land in the field that he bought. And if the purchaser is the one who changed his mind about the purchase - the situation is reversed. So long as [the purchaser] said "my earnest money acquires [the field]," he acquires the amount that corresponds to the money. And if the seller demands what remains of the money [to be paid for the field] and [the purchaser] delays payment - the sale is not complete until [the purchaser] pays the [full amount].
+
+Chapter 7
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+Mishnah: "One who eats while working, even during a meal, and one who writes, even during a meal, etc." Commentary: "The first Tanna (authority) holds that one should not teach him (the person who eats or writes during a meal), while the sages say that one should teach him, and the halacha follows the opinion of the sages."
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/English/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..2058a492866adf3ffaa7045ee2f3c642db829efa
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/English/merged.txt	
@@ -0,0 +1,67 @@
+Rambam on Mishnah Bava Metzia
+רמב"ם על משנה בבא מציעא
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Bava_Metzia
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rambam on Mishnah Bava Metzia
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+If a person hires artisans to harvest his field - for example - for two denarii and he gives them one denarius, if they change their minds [about performing the task], if they wish they can return the denarius to him or they can say to him, we will do [the portion of the job] that you have already paid us for. But - if [the workers] have already harvested half the field and they want to change their minds - [the field's owner] can make an evaluation of the value of their labor and if it exceeds one denarius, he does not need to give them more than the denarius that he has already given to them. And he can say to them, finish the job of harvesting the field and I will pay you your wage. And this is the meaning of "if they change their minds - they are in the weaker position." And if the owner changes his mind, he is in the weaker position. And he must give to [the workers] the value of their labor, if they should be paid more than one denarius. And [the Mishnah] said "whoever alters the agreement is in the weaker position": This is as we explained it, if a person purchases land and makes partial payment, if the seller is the one who changed his mind, the purchaser has the choice. If he wishes,  he can take the amount of land that corresponds to his payment from the best land in the field that he bought. And if the purchaser is the one who changed his mind about the purchase - the situation is reversed. So long as [the purchaser] said "my earnest money acquires [the field]," he acquires the amount that corresponds to the money. And if the seller demands what remains of the money [to be paid for the field] and [the purchaser] delays payment - the sale is not complete until [the purchaser] pays the [full amount].
+
+Chapter 7
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+Mishnah: "One who eats while working, even during a meal, and one who writes, even during a meal, etc." Commentary: "The first Tanna (authority) holds that one should not teach him (the person who eats or writes during a meal), while the sages say that one should teach him, and the halacha follows the opinion of the sages."
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/Hebrew/Vilna edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/Hebrew/Vilna edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..f263ac1cb864c0f3fe16b5a855fa25a6b72ae733
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/Hebrew/Vilna edition.txt	
@@ -0,0 +1,455 @@
+Rambam on Mishnah Bava Metzia
+רמב"ם על משנה בבא מציעא
+Vilna edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה בבא מציעא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שנים אוחזין בטלית זה אומר אני מצאתיה וזה אומר כו':  </b>זה הדין הוא כשאוחז כל אחד משניהם בחוטי שפת הטלית אבל אם תפס כל אחד מהם לעצמו בחלק ממנו יש לכל אחד משניהם מה שתפס והחזיק בו והנשאר מן הטלית יחלקו אותו בשוה אחר שישבעו שניהם כמו שנזכר ומה שאמר זה אומר כולה שלי הוא מדבר כשמכר המוכר הטלית לאחד משני בני אדם שהיו מצויין לפניו בדמים ידועים וכל אחד משניהם נתן לו אותן הדמים ולקח מן האחד ברצונו ומן השני אנוס וקבל אותו ממנו על דעת שיחזיר לו ונסתפק למוכר שאינו יודע לאיזה מהם מכר וכל אחד מן הלוקחין טוען מכר לי ברצונו ישבעו שניהם כמו שאמרו בתקנת החכמים כדי שלא יהא כל אחד תופס בטליתו של חבירו ויחלקו הטלית והדמים שנתן האחד מהם שיחזיר להם המוכר ואילו ידע המוכר מי היה הלוקח ויאמר לזה מכרתי יהא נאמן בעדותו ואע"פ שהטלית ביד שניהם וטוען כל אחד משניהם אני לקחתיה ותהיה עדותו כדין עד אחד דעלמא ואז תהיה השבועה דאורייתא מפני העד לא בתקנת חכמים כמו שאמרנו ולא יזכה בטלית האחד יותר מחבירו אלא אם יצטרף אל המוכר עד אחד ומעיקרנו כי הנשבע הנוטל שום דבר בשבועתו לא ישבע על יותר ממה שראוי ליטול באותה שבועה ולפיכך ישבע שאין לו בה פחות מחציה ולא ישבע שהיא כולה שלו מאחר שאינו נוטל אלא חציה ועל אלו הדינים כולם תקיש ותדין: 
+
+Mishnah 2
+
+<b>היו שנים רוכבין על גבי בהמה או שהיה אחד כו':  </b>למדך שרוכב ומנהיג שוים ובלבד שינענע רגליו על הבהמה כדי שתלך ואם לא היה כך אלא שהיה יושב עליה בלבד המנהיג קנה. והודיעך שאם הודו או באו עדים ואפילו אחר שפסקו הדין עליהם בשבועה חולקין שלא בשבועה: 
+
+Mishnah 3
+
+<b>היה רוכב על גבי בהמה וראה את המציאה כו':  </b>אם הרוכב אמר להולך ברגליו זכה לי בו לא יוכל לומר כשיקחנה אני זכיתי בה אלא חבירו הרוכב קנה אבל יוכל לומר אני זכיתי בה כשאמר לו תנה לי כמו שנזכר: 
+
+Mishnah 4
+
+<b>ראה את המציאה ונפל עליה ובא אחר והחזיק כו':  </b><b>ראה אותן רצין אחר מציאה אחר צבי שבור כו':  </b>כשיהיה עומד בשדה כל מה שהוא עמו בתוך ארבע אמות שלו קנה וכאילו הגיע לידו ואין לשום אדם בו זכות ואמנם זה הדין האמור בזו ההלכה הוא במי שהוא עומד ברשות הרבים או בשדה חבירו שאין דרך בני אדם לעמוד שם לפיכך לא קנו לו ארבע אמות שלו אפילו נפל על המציאה ובא אחר והחזיק בה זה שהחזיק קנה. ומה שאמרנו שזכתה לו שדהו יתכן זה בשני תנאים האחד שיהיה עומד בתוך שדהו והשני שיהיו אותן הגוזלות והצבי הולכים לאט ומתמהמהים בענין שיוכל להשיגם אם ירוץ: 
+
+Mishnah 5
+
+<b>מציאת בנו ובתו הקטנים מציאת עבדו ושפחתו כו':  </b>כל הסומך על שלחן אביו מציאתו של אביו ואפילו הוא בן ארבעים שנה וכל בן שאינו סומך על שלחן אביו והוא מבן שש שנים ומעלה מציאתו לעצמו וזהו מה שכוון בזו המשנה באמרו גדולים וקטנים אבל הבת כל זמן שהיא נערה מציאתה לאביה ואפילו אינה סומכת על שולחנו ואפילו היתה מכורה רצה לומר שמכרה לאמה מציאתה לאביה לפי שכל שבח נעורים לאב כמו שנתבאר בפרק רביעי מכתובות: 
+
+Mishnah 6
+
+<b>מצא שטרי חוב אם יש בהן אחריות נכסים כו':  </b>חכמים אומרים אחריות טעות סופר הוא לכך אין הפרש אצלם בין שטר שיש בו אחריות או שטר סתם שאין בו זכר אחריות נפרעין בו מנכסים משועבדים ולפיכך לא יחזיר ואפילו היה מודה אותו שיש עליו השטר שהוא חייב בו ושלא פרע ממנו כלום לא יחזיר לפי שיש לחוש שמא הסכמה ביניהם לטרוף בו מנכסים משועבדים ויטרוף מן הלקוחות שלא כדין והלכה כחכמים שאומרים אחריות טעות סופר הוא אבל אם הוא מפורש בשטר על מנת שאין לך עלי אחריות יחזיר כשיודה אותו שיש עליו החוב: 
+
+Mishnah 7
+
+<b>מצא גיטי נשים ושחרורי עבדים דייתיקי מתנה כו':</b>  דייתיקי מלה מורכבת ופירוש ענינה דא תהא למיקם ולהיות והוא שטר שמקנהו בו נכסים מטלטלים או קרקע או דבר מן הדברים הנוהגים בין בני אדם מן התנאים והחיובים: ושוברין שטרות מחילה שעושין המלוים ללווים מן הפרעון שמקבלין מהם וכיוצא בו: 
+
+Mishnah 8
+
+<b>מצא אגרות שום ואגרות מזון שטרי חליצה כו':  </b>אגרות שום שטרי השומות וזה כי בעל חוב צריך שומא והכרזה ואותה שעה ירד בקרקע הלוה במקום ששמו לו שהוא כשיעור מה שיש לו אצלו אחר ההכרזה כמו שיתבאר: ואגרות מזון רצה לומר מזון האשה והבנים שכתבו להם הדיינים הורדה בקרקע שימכרו אותו למזונות כמו שיתבאר בכתובות: ושטרי ברורין הם שטרי ברירה כשמסכימין הבעלי דינים על הדיינים שידונו ביניהם איזה תביעה שתהיה כמו שיתבאר בסנהדרין זה בורר לו אחד וזה בורר לו אחד: ותכריך של שטרות הוא שלש שטרות כרוכות קצתם בקצתם או יותר מזה: ואגודה הוא שלש שטרות או יותר קשורות כולם אגודה אחת: רבן שמעון ב"ג אומר אחד לוה משלשה יחזיר ללוה ובלבד שיהיו השלש שטרות מקויימים בבית דין אבל אם אינם מקויימים לא יחזיר אותם לשום אדם לפי שיש לומר שמא כל אחד מהם הביא שטרו לבית דין לקיימו ונתקבצו כולם ביד הדיין או שלוחו ונפלו מידו ומצא אותם אותו שהחובות השלשה עליו וכמו כן אמר שלשה לוין מאחד יחזיר למלוה ובלבד שיהיו כתיבתן שונות אבל אם היו מכתיבת איש אחד יש לנו לומר מיד הסופר נפלו לא מיד בעל חוב: וסמפון דברים כתובים בפתקא בכלל השטרות יעשו באותן השטרות מה שכתוב באותו הפתקא הנמצאת עם השטרות ובלבד שיהו אלו השטרות בין שטרות קרועים או שנמצאו עם השטרות ביד שליש שאם לא תהיה אותה פתקא קשורה עם השטרות יעשו כפי מה שכתוב בה לפי שהיא ביד שליש והשטרות גם כן ביד שליש והלכה כרבן שמעון בן גמליאל: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אלו מציאות שלו ואלו חייב להכריז כו':  </b>רבי יהודה אומר כל מה שיהיה בו סימן יכריז לפי שאפשר לבעליו שיאמר אותו סימן ויחזיר לו את שלו: וכלי אנפוריא הם כלים חדשים שלא נשתמשו ביד הבעלים בענין שיוכלו להכירם שאם נשתמשו בהם עד שיוכלו להכירם יש להראותם לאותו שטען שאבדן ואם הכירן יחזרו אותם לו אם האיש נאמן כמו שאמרו שתלמיד חכם הגון יחזירו לו אבדתו בטביעת עינא ולפי שזה לא נשתמש עד שיהיה לבעליו בהן טביעת עין אינו חייב להכריז: וכשימצא מהם שנים או יותר כמו שני מחטין או שני שפודין וכיוצא בהן מן המנין הוא סימן וחייב להכריז וכל זה כשימצא ברשות היחיד שמעטים עוברים בהם אבל מי שמצא דבר בסרטיא ופלטיא גדולה אפילו היה דבר שיש בו סימן הרי הוא שלו ובלבד שיהיה המקום רוב כנענים אבל אם רוב ישראל יכריז והלכה כרבי יהודה והלכה כרבי שמעון בן אלעזר: 
+
+Mishnah 2
+
+<b>ואלו חייב להכריז מצא פירות בכלי כו':  </b>כלי כמות שהוא וכיס מעות כמות שהוא הוא שימצא אותם לבדם מבלי שום דבר בהם לפי שיוכלו הבעלים לתת בהם סימן: ושלשה מטבעות זה על זה או יותר מהם מורה שהונחו שם ביד ואפשר לבעליו שיתן בהם סימן ויאמר שהם מונחים זה על זה: 
+
+Mishnah 3
+
+<b>מצא אחר הגפה או אחר הגדר גוזלות כו':  </b><b>מצא בגל או בכותל ישן הרי אלו שלו כו':  </b>אי אפשר לו שיקח אלו הדברים הנזכרים לפי שיש לו לומר הבעלים הניחום לשם שיחזרו ויקחום ואם לקחום לא יהו להם בהם סימן שיתנו כדי שיחזרו להם מה שלהם ולפיכך לא יגע בהן: ואמרו מצא בגל או בכותל ישן ובלבד שיהיה אותו דבר בתוך הקרקע בעינן שיוכל לומר שטמנו מזמן מרובה אבל אם מצאו קרוב מן הקרקע או מפני הכותל דינו כדין הנמצא באשפה: ואמרו מחציו ולחוץ שלו הוא כשיהיה זה הדבר הטמון בכותל לשון זהב או חתיכת כסף או כיוצא בזה אבל אם היה כלי מלא זהב הולכים אחר פי הכלי אם הוא לחוץ זה הוא שלו אם הוא לפנים של בעל בית ולא נשגיח בחציו: 
+
+Mishnah 4
+
+<b>מצא בחנות הרי אלו שלו בין התיבה ולחנוני כו':  </b>כבר בארנו אנחנו פעמים רבות כי שולחני שם המצרף ומחליף כסף וזהב במעות וכסא שלו היא התיבה שישים עליה מעותיו: ואמרו מצא בתוכו מעות הרי אלו שלו אין זה אלא כשיהיו אותן הפירות מאיש שאסף אותן הפירות הצריך להם בידיו ומקרקע שלו וידוע שהוא שלו ולכך חייב (להכריז) [צ"ל להחזיר]: 
+
+Mishnah 5
+
+<b>אף השמלה היתה בכלל כל אלה ולמה יצאת כו':  </b>בכלל כל אלו הוא מה שנאמר כל אבדת אחיך כולל לשמלה ולזולתה וכשיהיה לאותו הדבר סימנים ואין לו תובעים והוא שיתיאשו הבעלים ממנו אינו חייב להחזיר וענין היאוש שיאמר מי שאבד ממנו אותו הדבר אוי לי שאבד כך וכך או שיאמר דבר שיהיה ענינו זה: 
+
+Mishnah 6
+
+<b>ועד מתי חייב להכריז עד כדי שידעו בו שכניו כו':  </b>עד האחרון שמיני של חג יכריז אחריו שבעת ימים כדי שילך האיש ההוא שאבד האבדה לביתו וידרוש חפציו ויראה איזה חפץ יחסר לו וישוב וימצא שמכריז ויתן סימן מה שאבד לו והלכה כרבי יהודה וכל זה כשהיה המלכות לישראל אבל היום יכריז בבתי כנסיות ובבתי מדרשות ואם הכותי אנס ומתירא שמא יקחו מה שמצא ויעלילו לשר אינו חייב להודיע אלא לשכניו וחבריו בלבד: 
+
+Mishnah 7
+
+<b>אמר את האבדה ולא אמר סימניה לא יתן לו כו':  </b><b>כל דבר שעושה ואוכל יעשה ויאכל כו':  </b>עושה ואוכל לא שיעמוד כן לעולם אבל יש לו זמן קבוע כפי דבר המצוי אם היתה בהמה גסה יטריח להטפל בה שנים עשר חדש וכמו כן התרנגולת ואם בהמה דקה כלומר צאן וגדיים ועגלים של מרעה ואינם של מרבק ועיירים יטרח וישתמש בהם ויאכילם שלשה חדשים אם היה הדבר מצוי. אווזים של מים מטפל בהן שלשים יום ואחר הזמנים האלה יקבל דמיהן על עצמו והלכה כר' טרפון בדמי אבדה כמו שזכרנו בכאן אבל מעות אבדה עצמה לא ישתמש בהן כלל: 
+
+Mishnah 8
+
+<b>מצא ספרים קורא בהן אחד לשלשים יום כו':  </b>בגדי הצמר צריך לנערם כדי שלא ירקיבו ויתקלקלו אבל בגדי הפשתן לא יגע בהן כלל וכלי זהב וזכוכית אינם מעלים חלודה לעולם לפיכך לא יגע בהן לפי שאינם צריכין להשתמש בהם כדי שימנעם מן החלודה. ואמרו אין דרכו ליטול הוא שיהיה זקן ואינה לפי כבודו לפי שאינו ראוי להתבזות החכמה והרמז לזה מה שנאמר והתעלמת מהם כאלו צוה שיתעלם מהם בענין מן הענינים והוא מה שאמרו רבותינו ז"ל פעמים שאתה מתעלם: 
+
+Mishnah 9
+
+<b>איזו היא אבדה מצא חמור או פרה כו':  </b>כפועל בטל רצה לומר כפועל שבטל ממלאכתו (שבטל ומצא חמור ממנה) [שבטל ממנה ומצא חמור]. והשב מקור וידוע אצל כל בעלי לשון כי המקור נופל על המעט ועל הרוב תאמר שמרתי לפלוני שמור ותאמר שמרתי לפלוני ופלוני שמור ולפיכך מורה השב [תשיב] שחייב להחזיר פעמים רבות וכמו כן הקם תקים עמו שלח תשלח ועזוב תעזוב וזולתם מן המקראות: 
+
+Mishnah 10
+
+<b>מצא ברפת אין חייב בה ברה"ר חייב בה כו':  </b>כבר ידעת כי פרישת הכהן או נזיר מן הטומאה היא עשה ולא תעשה נאמר בכהן וקדשתו ונאמר בנזיר קדוש הוא וזו מצות עשה ואמר בכהי לנפש לא יטמא ובנזיר כתיב ועל כל נפשות מת לא יבא ובחזרת האבדה עשה בלבד הוא שנאמר השב תשיבם לאחיך ומעיקרנו אין עשה דוחה לא תעשה ועשה ואמר רחמנא איש אמו ואביו תיראו ואת שבתותי תשמורו כולן חייבין בכבודי ולכן אינו חייב בכבוד אב ואם אם אמרו לו לעבור על מצוה מן המצות. ומצוה מן התורה לפרוק בחנם ולטעון בשכר ור"ש אומר זה וזה בחנם ואין הלכה כר"ש ולא כרבי יוסי. ומן המבואר שמה שאמר זקן או חולה הוא שב לבעל המשא. ומה שאמר חייב רצה לומר כי הפוגע בו חייב שיפרוק המשא הוא לבדו ולא יטריח לבעל המשא שיפרוק עמו אם הוא חלש הגוף: 
+
+Mishnah 11
+
+<b>אבדתו ואבדת אביו אבדתו קודמת כו':  </b>דע כי אפילו לא יפרש לו זולתי דבר אחד מן המשנה נקרא רבו אבל אינו מחויב להקדימו ולכבדו יותר מאביו כמו שנזכר באבדה ובשביה ולפרוק אלא אם כן היה רבו מובהק והוא שתהיה רוב חכמתו ממנו והרמז מן התורה שיש לאדם להקדים עצמו על זולתו הוא דאמר רחמנא אפס כי לא יהיה בך אביון כאלו אמר אין אתה חייב להסיר רעה מאחר אלא כשלא יבא לך כעין אותה רעה שהסירות ממנו כי אם תהיה בענין שאם תתן לאביון די מחסורו תשוב אתה עני כמוהו אינך חייב לתת לו וזה שאמרו ז"ל שלך קודם לשל כל אדם: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המפקיד אצל חבירו בהמה או כלים ונגנבו כו':  </b>הודיענו בזה כי אין הפרש בין בהמה שיש בה תשלומי ארבעה וחמשה או כלים שאין בהם זולת תשלומי כפל הואיל ושלם זכה בכפל. ואמרו שלם ולא רצה לישבע ואפילו לא שלם אלא שאמר בבית דין הריני משלם והוחזר הדבר הגנוב אחר כך הרי הוא ברשותו: 
+
+Mishnah 2
+
+<b>השוכר פרה מחבירו והשאילה לאחר ומתה כו':  </b>עוד יתבאר בפרק אחרון משבועות שהנושא שכר והשוכר אינם חייבים כלום מן המיתה אבל ישבע שמתה כדרכה ושלא פשע בה ונפטר והשואל יתחייב לשלם הבהמה אם מתה ברשותו כפי מה שיתבאר עוד. וזה השוכר שנותן לו רשות בעל הפרה שישאילנה שאל"כ היה חייב לדברי הכל לפי שעיקר הוא אצלנו שומר שמסר לשומר חייב אלא אם יש עדים שלא פשע בה שומר שני כמו שנתבאר עוד והלכה כרבי יוסי: 
+
+Mishnah 3
+
+<b>אמר לשנים גזלתי לאחד מכם מנה ואיני יודע כו':  </b>זהו כשלא תבעוהו הם אלא שרצה לצאת י"ש אבל כשתבעוהו ואמר להם שגזל לאחד מהם ישבע כל אחד משניהם שהוא הנגזל ומשלם מנה לזה ומנה לזה וזהו קנס לפי שעבר על התורה וגזל וכן כשיאמר לו כל אחד מהם כי אביו הוא אותו שהפקיד אצלו ישבע כל אחד משניהם כי אביו היה המפקיד וישלם להם מנה מנה לפשיעתו שהיה לו לכתוב על אותו הממון זה הוא מופקד אצלו מפלוני: 
+
+Mishnah 4
+
+<b>שנים שהפקידו אצל אחד זה מנה וזה מאתים כו':  </b>זה הדין הוא כשנתנו השלש מאות דינרין בכיס אחד לפי שיאמר להם כיון שראיתי שהיה ביניכם מן האחוה והנאמנות כל אחד מכם לחבירו עד שנתתם ממונכם ביחד בכיס אחד לא עלה על לבי לזכור למי הם המאה ולמי הם המאתים אבל אם נתן זה המאה וזה המאתים בשני כיסים וכל אחד משניהם טוען שהמאתים שלו ישבעו שניהם שבועת התורה ויתן מאתים לכל אחד משניהם לפי שפשע ולא כתב שם כל אחד ואחד מהם על כיסו כמו שקדם ואין הלכה כרבי יוסי: 
+
+Mishnah 5
+
+<b>וכן שני כלים אחד יפה מנה ואחד יפה אלף זוז כו':  </b>ההקש בזה כמו ההקש במנה ומאתים והדין אחד ואמנם הביא זה המשל השני שלא תאמר הואיל ובזו התביעה יפסיד בעל כלי גדול עליו לפי שהוא מפסיד הכלי עצמו ונותן לו קצת דמיו יהיו שניהם מונחים עד שיבא אליהו כדי שיודה הרמאי מהם על האמת קמ"ל שאין הדבר כן אלא זהו כמו מנה ומאתים שלא הפסיד בעל המאתים עצם (ממנו) [ממונו] אלא הפסיד קצתו ואין הלכה כרבי יוסי: 
+
+Mishnah 6
+
+<b>המפקיד פירות אצל חבירו אפילו הן אבודין כו':  </b>מחלוקת הוא כשאבד מהם כשיעור חסרונו הידוע או פחות אבל כשהתחילו בהפסד ואבד מהן יותר מחסרונו הידוע לדברי הכל מוכרן בבית דין ועוד יתבאר לפנים שיעור החסרון למיני הזרעים ואין הלכה כרבן שמעון בן גמליאל: 
+
+Mishnah 7
+
+<b>המפקיד פירות אצל חבירו הרי זה יוציא לו חסרונות כו':  </b>כבר בארנו במה שקדם מפירושינו כי הכור ל' סאה והסאה ששה קבין. ופירוש איכפת שאינו משים דעתו לרוב המדה או למיעוטה כשאכלו העכברים לא נוסיף ברוב המדה. ופירוש קמעא מעט ולזו המשנה תנאים. מהם שיערב הנפקד אלו הפירות עם פירותיו ואכל מן הכל ולא נודע שיעור מה שאכל אבל אם ייתד אותם הפירות אומרים לו הרי שלך לפניך וכמו כן אם ידע שיעור מה שאכל יחשב לו מן החסרון שיעור מה שראוי לו: ואמרו הכל לפי המדה והכל לפי הזמן שיחשב לכל כור מה שזכר מהחסרון בכל שנה. וזרע פשתן הנאמר כאן הוא בגבעוליו. ואורז הוא שיהיה מקולף וצריך שיחזיר לו בזמן שמדד לו בשעה שהפקיד אצלו לפי שבימות הגשמים יוסיף הדבר המדוד לרטיבת האויר ובימות החמה יחסר ואין הלכה כרבי יהודה ולא כרבי יוחנן בן נורי לפי שנתפזר ונאבד מוסיף על מה שאוכלין העכברים שזכר וזה הדין לא תקיש עליו לפי שהוא בארץ ידועה רצוני לומר ארץ ישראל ואמנם ידינו בזה הענין כפי הזרעים של אותה מדינה ואויר הידוע אצל הדרים בה מעניני חסרון הזרעים אצלם ודע זה: 
+
+Mishnah 8
+
+<b>יוציא לו שתות ליין רי"א חומש יוציא לו נ' לוגין כו':  </b>זה שאמר רבי יהודה חומש לפי שהיין שבעירו היה חסר חומש וכבר אמרתי לך שהדין בזה הענין הוא לדון כפי המנהג באותה המדינה ואין הלכה כרבי יהודה: 
+
+Mishnah 9
+
+<b>המפקיד חבית אצל חבירו ולא יחדו לה כו':  </b>תחלת משנה זו היא לרבי ישמעאל שאומר לא בעינן דעת בעלים וכבר נתבאר דעתו בסוף קמא ולפיכך הוא אומר משהניחה בין לצרכה בין לצרכו פטור וסיפא לרבי עקיבא שאומר דעת בעלים בעינן וכבר קדם לך דעתו בזה לשם ולפיכך הוא אומר משהניח לצרכו חייב לצרכה פטור וכבר נודע שהלכה כר"ע ולפיכך בשתי ההלכות לצרכו חייב לצרכה פטור לפי שאנו צריכים דעת בעלים ואע"פ שהחזירה למקומה: 
+
+Mishnah 10
+
+<b>המפקיד מעות אצל חבירו צררן והפשילן כו':  </b>כספים בעין אין להם שמירה מעולה אלא הטמנה בקרקע או בכותל בתוך טפח הסמוך לתקרה או סמוך לקרקע וכל מה שזולת זה הוא פושע ולא שמר כדרך השומרין וחייב לשלם עד שיפרש עליו וכמו כן אם נתן הכספים במלבושו שעושין בו כעין כיס או שקשר אותן בסדינו או על בטנו בכל אלה פושע אלא אם יתפשם בידו שנאמר וצרת הכםף בידך אלא אם יפרש על בעל הממון ואם הפקיד אצלו ערב שבת ולא היה לו פנאי לטמנם יטמין במוצאי שבת מיד ואם אבדו ביום השבת אינו חייב כלום: ומן העקרים שלנו כל המפקיד על דעת אשתו ובניו של בעל הבית הוא מפקיד ולפיכך אם נתן הפקדון לבניו הגדולים אינו חייב לשלם. אלא ישבע שבועת התורה שנתן אותו הדבר להם וישבעו הם כמו כן שבועת התורה ששמרו כדרך השומרים ולא נאמר בכגון זה שיתן האדם לאשתו ולבניו שומר שמסר לשומר חייב. ודע כי שומר שמסר לשומר איזה שומר שיהיה כשיבאו עדים שהשומר השני לא פשע אלא ששמר כדרך השומרים אין השומר הראשון חייב לשלם ואין אחד מהם חייב שבועה לפי שהעדים מעידים באונס ואין מקום לשבועה אלא כשאין שם עדים: 
+
+Mishnah 11
+
+<b>המפקיד מעות אצל שולחני אם צרורין לא ישתמש כו':  </b>צרורין הוא שיהיה קשר משונה או שישים עליהם חותם ומה שזולת זה קרואין מותרין. ומה שאמר חייב באחריותן ואפי' לא נשתמש בהן לפי שאם נתיר להם להיות משתמש בהם נעשה שומר שכר עליהם ועוד יתבאר לך דין שומר שכר אבל כשיהנה מהם ונשתמש בהם אפילו נאנסו חייב באחריותן לפי שנעשה עליו כמו חוב. והלכה כר"י: 
+
+Mishnah 12
+
+<b>השולח יד בפקדון בש"א ילקה בחסר וביתר כו':  </b><b>החושב לשלוח יד בפקדון בש"א חייב כו':  </b>מחלוקת בית שמאי ובית הלל בהלכה הראשונה היא בתוספת שנתוספת בגוף הגזילה כגון שגזל רחל גזוזה וטענה אצלו בש"א משלם אותה ואת גזתה וב"ה אומרים לא ישלם לו אלא רחל גזוזה ור"ע אומר אם היתה גזוזה בעת שתבעה בדין משלם גזוזה ואם היתה טעונה משלם טעונה והלכה כב"ה אבל ביוקר ובזול אין ביניהם מחלוקת אבל הדין ביניהם כמו שאבאר כשגזל סחורה בשוה זהוב ואח"כ היה שוה ב' זהובים ואכל אותה אחר היוקר אם היא ראויה לאכילה או מכרה או נתנה לזולתו ישלם ב' זהובים כמו שהיתה שוה בעת שהוציאה מרשותו לפי שכל זמן שהדבר הגזול בעין חוזר לבעלים ולפיכך ישלם כמו שהיתה שוה הגזילה כששינה אותה או שהוציאה מרשותו אם אבדה אותה גזילה או נגנבה או יצאה מתחת ידו שלא מדעתו משלם כשעת הגזילה וכמו כן אם הוזלה משלם כשעת הגזילה. ומה שהם חולקין בסוף המשנה הוא בדיוק המקרא בש"א על כל דבר פשע ואפילו במחשבה יהיה פושע וב"ה אומרים אם לא שלח ידו במלאכת רעהו עד שישלח יד. ואמרו כיצד הוא מפרש דעת ב"ה וכשנטל ממנה רביעית והקרים הנשאר חייב לשלם אע"פ שלא הגביהה לפי שבסבת מה שהטה נתקלקל השאר. ומה שאמר הגביהה ונטל ממנה רביעית אינו על תנאי שיטול ממנה שום דבר על כל פנים ואז יהיה חייב אלא כיון שהגביהה נתחייב באונסיה ואפי' לא פחתה בשום פנים ולא נטל ממנה שום דבר. ודע זה: 
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>קונה הזהב את הכסף והכסף אינו קונה את הזהב כו':  </b>והעיקר בכל זה מה שקדם לך פירושו בפרק ראשון מקדושין כי קניית המטלטלין תהיה במשיכת הסחורה לא בנתינת הדמים והזהב והנחשת והמעות שאינם עוברים בכ"מ באותו [מקום ובאותו] זמן והם הנקראים מעות הרעות וכמו כן חתיכות כסף שאינן מצוירות והם הנקראים אסימון כלם הם סחורות כנגד המעות המצויירות שהם מטבע שלוקחין ומוכרין בהם ודע כי דינרי זהב הדינרין המצוירין העוברים בהוצאה באותו זמן ובאותו מקום גם הם דמים ואין הפרש ביניהם ובין המעות אלא הכל הם דמים לא פירות: 
+
+Mishnah 2
+
+<b>כיצד משך הימנו פירות ולא נתן לו מעות כו':  </b>עיקר הדין והראוי שמעות קונות אבל אמרו משיכה קונה גזרה שמא יאמר מוכר ללוקח נשרפו חטיך בעלייה באונס שאין המוכר חייב לשלם ללוקח ולפיכך תעמוד הסחורה ברשות המוכר ובאחריותו עד שימשוך אותה הלוקח ר"ש אומר כי כשיקבל המוכר הדמים ולא משך הלוקח סחורתו אלא שהם בבית הלוקח ואותו בית מושכר למוכר אין הלוקח יכול לחזור בו ולומר למוכר תן לי הדמים שמסרתי לך כי חזרתי בי מן המקח אלא המוכר שהדמים תחת ידו אם רצה יקיים המכר לפי שהבית שלו. ומעיקרנו דבר תורה מעות קונות ונסתלק מה שנאמר גזרה שמא יאמר לו נשרפו חטיך בעלייה לפי שהסחורה היא בביתו אם רצה לא יקיים המכר ויחזיר לו הדמים לפי שהסחורה בבית המושכר לו וכמו כן אם מכר זה השוכר למשכיר סחורה והיא בזה הבית שעקרו ללוקח אם רצה גם הוא יתקיים בידו המכר לפי שהסחורה בביתו ואם רצה חוזר בו לפי שהסחורה בשכירות המוכר וזהו טעם ר"ש כל שהכסף בידו ידו על העליונה ואין הלכה כרבי שמעון אבל הדין שכל זמן שיכול המוכר לחזור בו יכול הלוקח גם הוא לחזור וכל עוד שלא ימשך הסחורה יכול כל אחד מהם לחזור בחבירו הן שיחזיר המוכר הדמים ויקבל עליו מי שפרע או יתבע הלוקח הדמים שלו ויקח אותם אחר שקבל מי שפרע והוא ענין מה שאמרו כדרך שתקנו משיכה במוכרין כך תקנו משיכה בלקוחות וכשהבית מעיקרו ללוקח והוא בשכירות המוכר אין אחד משניהם יכול לחזור בו אלא תתקיים המכירה בהיות הסחורה באותו הבית כמו שבארנו: ואמרו מי שפרע הוא צעקה על אותו האיש אשר חזר בדבורו והוא הדין מדיני אותו שלא קיים מה שפסק עמו כי יש לו לצעוק אותה צעקה במעמד האיש ההוא שהוא צועק עליו ובאיזהו מקום שירצה וזה לשון אותה צעקה מי שפרע מאנשי דור המבול ומאנשי דור הפלגה ומאנשי סדום ועמורה וממצרים שטבעו בים הוא עתיד ליפרע ממי שאינו עומד בדבורו: 
+
+Mishnah 3
+
+<b>האונאה ד' כסף מעשרים וארבעה כסף לסלע כו':  </b>כשיקח מה ששוה ששה בחמשה או מה ששוה ששה בשבעה או מה ששוה שבעה בששה כל אלה שתות הוא נקרא ואונאה הוא אין הפרש בין שתות הדמים או שתות הסחורה והלוקח והמוכר יחזור כל אחד משניהם באונאה אלא שלוקח חוזר עד כדי שיראה לתגר או לקרובו והמוכר יחזור באונאה ואפי' אחר ימים רבים וזהו מה שאמרו מוכר חוזר לעולם כי לפי שאין הסחורה אצלו אינו יודע דמיה עד שיזדמן לו שיראה כמותה לידע דמיה. ואין הלכה כרבי טרפון: 
+
+Mishnah 4
+
+<b>אחד הלוקח ואחד המוכר יש להן אונאה כו':  </b>אמר מי שהוטל עליו ידו על העליונה הוא דעת רבי יהודה הנשיא ואין הלכה כמותו אבל הדין הוא שתות קנה ומחזיר אונאה יתר על שתות בטל מקח ולאותו שהונה משניהם יש לגרוע לו לחבירו: 
+
+Mishnah 5
+
+<b>כמה תהא הסלע חסירה ולא יהא בה אונאה כו':  </b>וכבר בארנו פעמים רבות שהסלע ארבעה דינרין ושש מעה כסף דינר ומעה שני פונדיון ופונדין שני איסרין. והלכה כר"ש: 
+
+Mishnah 6
+
+<b>עד מתי מותר להחזיר בכרכום עד כדי שיראה כו':  </b>אין כל בני אדם מכירין הדינרים ולפיכך נתנו לו זמן כדי שיראה לשולחני ואם הוא בכפר עד ערבי שבתות עד שיכנסו לכרך ויראהו למכירים. ומה שאמר אם היה מכירה ומקבלה ממנו אפילו לאחר שנים עשר חדש זהו במדת חסידות ואם לא רצה לקבלה אין לו עליו אלא תרעומות. שאינה אלא נפש רעה וזה הדין הוא ראוי במקומות שלוקחין שם המעות בלא משקל ואינם מקפידים בחסרונם והנמנע מלקבל אותם הם מעט ועל דרך הכילות אבל במקומות שמקפידין בחסרונם ואפילו פחות כמשקל שעורה ראוי להשלים לו משקל בלא ספק והראיה על זה מה שאמרו שאינה אלא נפש רעה: 
+
+Mishnah 7
+
+<b>האונאה ארבעה כסף והטענה שתי כסף כו':  </b>ארבעה כסף משקל ארבעה וששים שעורות וכשיהיה שיעור האונאה ארבעה כסף לסלע שהיא השתות חוזר האונאה ואם הוא פחות אינה אונאה כמו שקדם ואמנם החזיר זה הדין כדי לחבר מה שאמר ארבעה כסף עם מה שאמר שתי כסף בטענה וכן ביאר הגמרא בזה ופרוטה חצי שעורה מכסף וענין הטענה והודאה יתבאר במקומו במסכת שבועות: 
+
+Mishnah 8
+
+<b>חמשה חומשין הן אלו הן האוכל תרומה כו':  </b>כל זה מבואר ותוספת חומש זה בכל מה שזכר מהם הוא מן התורה ויש מהם מה שלמדו עליהם וכבר זכרנום במסכת ערלה ומסכת בכורים מסדר זרעים ודיני מעילה נתבארו במסכת מעילה: 
+
+Mishnah 9
+
+<b>אלו דברים שאין להם אונאה העבדים והשטרות כו':  </b>אמר רחמנא וכי תמכרו ממכר וגו' אל תונו דבר הנקנה מיד ליד יצאו קרקעות שאינן מטלטלין יצאו עבדים שהוקשו לקרקעות כמו שנאמר בהם לרשת אחוזה יצאו שטרות דאמר קרא ממכר דבר שגופו מכור וקנוי יצאו אלו שאין גופן קנוי ומכור אלא לראיה שבהם וכבר נתבאר ויתבאר עוד במה שיבא מסדר זה מאיזה טעם אינו חייב בהם תשלומי ארבעה וחמשה ונפטר שומר חנם ונושא שכר. ואין הלכה כר"ש ולא כר' יהודה: 
+
+Mishnah 10
+
+<b>כשם שאונאה במקח וממכר כך אונאה בדברים כו':  </b>דע כי אונאת דברים בא עליו מקרא מיוחד והוא מה שנאמר לא תונו איש את עמיתו ויראת מאלהיך והחמיר בה יותר מאונאת ממון כמו שאתה רואה שהזהיר והפחיד עליו ועוד כי האדם יכול לעשות תחבולה בה וזה בענין שיעמוד על הממכר ויאמר שרוצה לקחתו ולא יקחהו ויאמר אין רצוני לקנות או ישאל לאיש שאינו חכם באלה מן החכמות שיפרש לו כדי לביישו ויאמר הייתי סבור שהוא חכם או יספר ספורים שיש בהם דופי וחרפה לחבירו ויאמר לא נתכוונתי למה שאתם חושבים על זה נאמר ויראת מאלהיך שהוא יודע כוונתך ומה שחשבת בלבך וזהו טעם מה שאמרו ז"ל כל דבר שהוא מסור ללב נאמר בו ויראת מאלהיך וכן תמצא בתורה בכל מקום שנאמר ויראת הוא דבר שאין דייני בני אדם יכולין לדון עליו: 
+
+Mishnah 11
+
+<b>אין מערבין פירות בפירות אפילו חדשים כו':  </b>אמרו מקום שנהגו להטיל מים ביין יטילו העמיד זה בבית הגתות בלבד: 
+
+Mishnah 12
+
+<b>התגר נוטל מה' גרנות ונותן לתוך מגורה כו':  </b><b>לא יחלק החנוני קליות ואגוזין לתינוקות כו':  </b>פיטם הגגית הגדולה ועוד יתבאר זה במסכת כלים (פ"ג הלכה ו') ויש בקליפת הפול סימן שהיו יודעים בו אם יתבשל מיד או לא יתבשל אלא בטורח גדול כמו שהוא ידוע בענין הפול אבא שאול אוסר לבור את הגריסין כלומר להסיר קליפתן כדי להתלמד ממנו עליו וחכמים מתירין לפי שהוא לא הכניס בתוכה דבר אבל הוא אסור (לקנות) [לנקות] מה שנראה מן הכרי ויניח בתוכו הקליפה לפי שהוא גונב את העין ופרכוס הוא התקון והיפיו. ואין הלכה כרבי יהודה ולא כאבא שאול: 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>איזהו נשך ואיזהו תרבית כו':  </b>מה שקורא נשך הוא רבית דאורייתא ומה שקראו תרבית הוא רבית דרבנן ומה שהתנה ויין אין לו שמורה שאם לא תהיה אצלו אותה סחורה אין מותר לו שיעלנה עליו בחוב אבל הוא זה כשהיה לו עליו חוב ואמר לו תן לי מעותי שיש לי אצלך שאני רוצה ליקח בהם חטים והשיב לו וכי חטים יש לי צא ועשם עלי בשער אם היו אצלו חטים הוא מותר ואם לאו הוא אסור. ואמרו לקח ממנו חטים רצוני לומר לקח בהלואתו כלומר שהעלה על הלוה חטים כמה שיהיה אצלו אבל כשיתן איש לחבירו מעות ליקח ממנו כך וכך מדה מחטים והשער ידוע לא פחות ולא יותר זהו מותר ואע"פ שאין לו חטים וחייב ליתנו לו כל זמן שיתבענו ממנו ואפילו שלקחו ביותר או יקבל מי שפרע ויחזור בו. וכך פירש וביאר הירושלמי: 
+
+Mishnah 2
+
+<b>המלוה את חבירו לא ידור בחצרו חנם וכו':  </b><b>מרבין על השכר ואין מרבין על המכר כו':  </b>מבואר הוא ג"כ שמכירה כזו במטלטלין רבית והוא שימכור לו סחורה ביותר משויה וימתין עליו בדמים ואפילו זמן מועט יהיה אבק רבית וכמו כן כל מה שכיוצא בזה הוא אבק רבית ואינו יוצא בדיינין: 
+
+Mishnah 3
+
+<b>מכר לו את השדה ונתן לו מקצת דמים כו':  </b>כשיקח אדם קרקע ופרע קצת הדמים הדין באלו הפירות של מי הם צריך ביאור וזה שאם אמר המוכר ללוקח אימתי שתביא שאר מעותי קנה. הפירות למוכר ואם אמר לו לכשתביא מעות קנה מעכשיו הפירות אסורות לשניהם כל אותו הזמן ויהיו מופקדות על ידי שליש אם יקיים הלוקח תנאו ינתנו לו ואם לא קיים תנאו יהיו הפירות כולם למוכר: 
+
+Mishnah 4
+
+<b>אין מושיבין חנוני למחצית שכר לא יתן כו':  </b>שכרו כפועל בטל כלומר כפועל בטל של אותה מלאכה שבטל ממנה בכל יום מה שראוי לו כל זמן שתמשך השותפות ואם נתן לו בשבח יותר מן ההפסד הוא מותר כגון שהתנה עמו בפירוש שאם יהיה בה הפסד שיהא לו ממנה כך וכך חלק אם יהיה שם שבח שיהיה לו ממנה שבח כך וכך ויהיה חלק השבח יותר מחלק ההפסד בהכרח זה היתרון שהוא נתן לו מקום שכר על עמלו ואם לא פרשו כלל המתעסק בסחורה ירויח החצי ויפסיד השליש אם היה בה הפסד וכל זה כשלא ישים החנוני בקרן בין רב למעט אבל אם ישים בו ואפי' דינר לאלף ונתן לו יתרון איזה שיעור שיהיה חולק עמו בשוה ואין כאן רבית לפי שהוא סוחר לעצמו באותו דינר ואינו מיוחד לשמוש זה בלבד. וכמו כן אסור שיתן האחד הביצים והשני התרנגולת ושיחלקו האפרוחים בשוה כשישתמש בגידול האפרוחים ובמזונם אלא כשיתן לו שכר עמלו ומזונו וכמו כן לא ישימו העגלים והסייחים כמו שהם שוים עכשיו וימסרם לרועה לזון אותם עד שישמט ויחלקו השבח בשוה אא"כ יקח המשתמש שכר עמלו ומזונו או אם יתן לו יותר שום דבר בשבח או יהיה לו בעיקר העגלים והסייחים חלק כמו שבארנו וזה טעם מקבלין שיקבל אותו שותף בעיקר ויהיה חלק זה המתעסק קיים ולא יפסיד ואפי' מתו הבהמות וזו ההנאה הוא שתהיה כנגד עמלו ובא ללמד שאם ירצה כל אחד משניהם להפרד מחבירו אינו יכול עד תשלום שלש שנים וחמור עד שתהא טוענת והוא שתוכל לשאת משא: 
+
+Mishnah 5
+
+<b>שמין פרה וחמור וכל דבר שהוא עושה ואוכל כו':  </b>מפריז על שדהו כגון מה שזכרו שישכור ראובן משמעון שדהו בעשרה כורין חטין בכל שנה ואם אמר לו ראובן תן לי כך וכך דינרין שאוציא על שדה זו ואני נותן לך שנים עשר כור כל שנה מותר. ואין הלכה כרבן שמעון בן גמליאל שאומר שמין עגל עם אמו: 
+
+Mishnah 6
+
+<b>אין מקבלין צאן ברזל מישראל מפני שהוא רבית כו':  </b>צאן ברזל הוא שיתנה עמו שלא יהא הפסד עליו וכבר פירשנו ענין זה הלשון בכתובות. ומה שאמר מלוה ישראל מעותיו של כותי וכו' הוא כגון שהכותי נתן לישראל מעות ברבית וכשירצה להחזירם לכותי אין ראוי שיתנם הוא לישראל אחר ויאמר לו תעלה לכותי כדרך שאני מעלה לו אלא צריך שיתן אותו ממון לכותי וישוב הכותי וילום לישראל האחר וזה מותר והוא מדעת הכותי: 
+
+Mishnah 7
+
+<b>אין פוסקין על הפירות עד שיצא השער כו':  </b>כשער הגבוה כלומר כשער הזול שבאותו המין וישיבו במובחר שבאותו המין. ואין הלכה כרבי יוסי ולא כרבי יהודה: 
+
+Mishnah 8
+
+<b>מלוה אדם את אריסיו חטין בחטין לזרע כו':  </b>ובלבד שיהיה המנהג באותו מקום שיתן האריס הזרע שהרי בעל השדה עושה עמו חסד במה שהלוה לו אבל אם היה המנהג שיתן בעל השדה הזרע אסור להלוותו חטים בחטים אלא אם כן האריס הזורעה לא התחיל עדיין בעבודת השדה אבל אם עבד בשדה שום עבודה ואפילו דבר מועט אסור שילוה לו לפי שכבר נתקיימה באריסןת ולא יכול בעל השדה לסלקו מן האריסות ונתחייב לתת הזרע רצוני לומר בעל השדה: 
+
+Mishnah 9
+
+<b>לא יאמר אדם לחבירו הלוני כור חטים כו':  </b>אין הלכה כהלל אלא לוין סתם ופורעין סתם ובלבד שיהא אצלו כל שהוא מאותו המין או יקח ממנו על שער שבשוק אבל אם לא היה אצלו ולא פירש עליו אם הוקרו החטים יפרע כמו שהיה שוה בשעת הלואה ואם הוזלו יפרע לו שיעור מה שהלוה לו: 
+
+Mishnah 10
+
+<b>אומר אדם לחבירו נכש עמי ואנכש עמך כו':  </b>גריד ימות החמה ורביעה ימות הגשמים והקרקע בימות החמה קל לחפור לתקן למיעוט הטינוף ואורך היום. ונכוש הוא החפירה בשרשי האילנות כמו החרישה שחורשין לזרוע: 
+<b>ר"ג אומר יש רבית מוקדמת ויש רבית מאוחרת כו':  </b>מה שאמר רבן גמליאל ור"ש הכל הלכה אבל צריך שתדע שהדברים האלה וכיוצא בהם הם דברים שראוי להתרחק מהם בלבד: 
+
+Mishnah 11
+
+<b>ואלו עוברין בלא תעשה המלוה והלוה והערב כו':  </b>אמרו לוה עובר משום לא תשיך כלומר לא תנשיך ולפני עור לא תתן מכשול ערב ועדים אינם עוברים אלא משום לא תשימון עליו נשך וכמו כן הסופר: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>השוכר את האומנין והטעו זה את זה כו':  </b>שוכר עליהם או מטען בשיעור שכרן כגון ששכרם בזוז יטעה אותם ויאמר להם אתן לכם שני זוזין או ישכור אחרים בשני זוזין ויטול מהם זוז ואם הוסיף לא יוכל ליטול מהם יותר מכדי שכרו וכל זה כשלא ימצא אומנים זולתם שיעשו מלאכתו באותו שכר בעצמו וזהו מה שאמר אם אין שם אדם. ומה שאמר הטעו זה את זה כלומר שחזרו בו או שחזר בהם: 
+
+Mishnah 2
+
+<b>השוכר את האומנין וחזרו בהן ידו על התחתונה כו':</b>  כששכר אדם אומנין שיקצרו לו שדהו על דרך משל בשני דינרין ונתן להם דינר חזרו בהם הרשות בידם אם רצו יחזרו לו דינר או יאמרו לו נעשה עמך כנגד מה שנתת לנו ואם קצרו חצי אותה שדה ורוצים לחזור בהם ישום להם מה ששוה אותו חצי שק רו ואם הוא יותר מדינר לא יתן להם כלום יותר על הדינר שכבר נתן להם ויאמר להם כלו מעשיכם לקצור שאר השדה ואשלים לכם שכרכם וזהו טעם מה שאמר שחזרו בהם ידם על התחתונה ואם בעה"ב חזר בו ידו על התחתונה ויתן להם מה ששוה עמלם אם הם ראוים ליטול יותר מן הדינר ואמרו המשנה ידו על התחתונה והוא כמו שביארנו כשלקח קרקע ופרע קצת הדמים אם המוכר הוא שחזר בו הרשות ביד הלוקח אם רצה יקבל ממונו ואם רצה יקח מה שכנגד מעותיו מעדית שבאותה שדה שלקח ואם הלוקח הוא שחזר בו מן המקח הדבר הוא בהפך ובלבד שיאמר לו ערבוני יקנה ואז הוא קונה כנגד מעותיו ואם יתבע המוכר ללוקח מה שנשאר לו מן הדמים והוא מעכב פרעונו לא יתקיים המכר עד שישלים לו פרעונו: 
+
+Mishnah 3
+
+<b>השוכר את החמור להוליכה בהר והוליכו בבקעה כו':  </b>אמנם יוכל המשכיר לומר לשוכר הרי שלך לפניך כשהשכיר לו לשאת משאוי וייחד לו הבהמה אבל אם שכר ממנו לרכוב בה הוא עצמו או לשאת עליו משא אלא שאמר לו חמור סתם ולא ייחד לו הבהמה חייב להעמיד לו בהמה אחרת. ומה שאמר חייב להעמיד לו חמור יש בו דינין וזה כי אם ייחד לו בהמה ואמר לו חמור זה אני שוכר לך ומתה בדרך אם אותה נבילה שוה דמים שיקנה בהם בהמה יקנה בדמיה בהמה או ישכור בהמה באותם דמים שיוליכהו למקום שפסק עמו ואם המתה אינה שוה כדי שישכור לו בהמה אחרת יחשוב לו מה שהלך מן הדרך ויתן לו מה שראוי לו ואם שכר ממנו חמור סתם יעמיד לו בהמה על כל פנים ואם לא העמידה לו לא יחשב לו שום דבר מן השכירות. ומה שאמר הבריקה הוא שאינה יכולה להלוך מחמת חולי מחליי הבהמות. ונעשית אנגריא רוצה לומר שתלקח לעבודת המלכות: 
+<b>השוכר את החמור להוליכה בהר כו':  </b>מבואר הוא כי המכשולים בהר יותר מבבקעה וכמו כן יתחמם גוף הבהמה בבקעה יותר מבהר למיעוט נשיבת הרוחות במקומות: 
+
+Mishnah 4
+
+<b>השוכר את הפרה לחרוש בהר וחרש בבקעה כו':  </b>קנקן שם המחרישה. ואמרו פטור רצוני לומר שלא ישלם השוכר לבעל הפרה אלא האומן שחרש והיה תופס המחרישה ושברה הוא ישלם לבעל הפרה: 
+
+Mishnah 5
+
+<b>השוכר את החמור להביא עליה חטים כו':  </b>כשפסק עמו להביא חטים והביא עליו שעורים חייב אפי' שהמשא של שעורים כמשא של חטין הנפח יותר. ואם הביא עליה פחות ממשקל השעורים ואע"פ שמדתו יותר ממדת החטים פטור לפי שלא יהיה הנפח יותר אלא כשיהיה המשקל כמותו במשקל ושלשת קבין לחמור וסאה לגמל הוא חלק משלשים על מה שפסק עמו חייב. ואם הוסיף פחות מזה אינו חייב כלום אלא נותן השכר על הנוסף בלבד ואינו חייב לשלם לפי שההלכה כסומכוס: 
+
+Mishnah 6
+
+<b>כל האומנין שומרי שכר הן וכולן שאמרו כו':  </b>אם אמר הבא מעות וטול את שלך  [<small>צ"ל</small> ש"ש ואם אמר טול את שלך והבא מעות] שומר חנם וכשאמר הנח לפניך או הנח סתם אינו חייב כלום ואפי' השבועה המחויבת לשומר חנם לפי שלא קבל עליו לשמירה בשום פנים ואפי' שמירה בחנם. ואמר שמור לי ואשמור לך בזמן אחד זו היא שמירה בבעלים ואינו חייב לשלם ועוד יתבאר לך ואמנם יהיה שומר שכר כשיאמר לו שמור לי היום ואשמור לך למחר: 
+
+Mishnah 7
+
+<b>הלוהו על המשכון שומר שכר רי"א הלוהו כו':  </b>אין הפרש בין שהלוהו ואחר כך משכנו או שמשכנו ואח"כ הלוהו ומה שאמר אבא שאול מותר אדם להשכיר משכונו של עני הוא שיהיה אותו המשכון כשישכירו יהיה שכרו יותר ממה שמתקלקל בגופו כגון כלי ברזל שחופרין בהן הקרקע וכיוצא בהן. ואין הלכה כרבי יהודה והלכה כאבא שאול: 
+
+Mishnah 8
+
+<b>המעביר חבית ממקום למקום ושברה בין כו':  </b>ישבע שבועת התורה שלא פשע בה ויפטר ותמה רבי אליעזר בזה הדין ואמר איך יתכן שישבע בכגון זה שומר חנם ושומר שכר לפי ששומר שכר ואפי' לא פשע ושומר חנם גם כן אם היה אותו המקום שצוה לו שיעביר לשם החבית מקום מדרון או יש לו עדים שלא פשע עליה יתחייב גם כן שבועה. ומה שאמר רבי אליעזר דין הוא אבל אמרו שבועה זו תקנת חכמים היא שאם אין אתה אומר כן אין לך אדם שמעביר חבית לחבירו ממקום למקום ותקנת תכמים אינה אלא בשומר חנם על איזה ענין שיהיה ושומר שכר הוא שיעביר חבית בשכר וישברנה במקום מפורסם שאפשר שימצא לשם עדים ויתחייב לשלם אלא אם כן הביא עדים שלא פשע בה בשעה שהעבירה: 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>השוכר את הפועלים ואמר להם להשכים כו':</b>  והלכה כרבן שמעון בן גמליאל: 
+
+Mishnah 2
+
+<b>ואלו אוכלין מן התורה העושה במחובר לקרקע כו':  </b>אמרה תורה בשכיר שהתירה לו לאכול ואל כליך לא תתן וקבלנו בפי' זה הכתוב בזמן שאתה נותן לכליו של בעל הבית אתה אוכל אין אתה נותן לכליו של בעל הבית אינך אוכל ולפיכך אינו אוכל עד גמר מלאכה וכשיהיה הדבר שהוא עוסק בו תלוש מן הקרקע יש לו לאכול בשעת מלאכתו ולמדנו זה מדקאמר רחמנא לא תחסום שור בדישו וכמו שאוכל שור בתלוש בשעת מלאכה כך יאכל הפועל והראיה על זה ממה שאמר לא תחסום שור בדישו ולא אמר לא תדוש בשור חסום רצונו לומר שלא תהא חסימה בשום פנים לא לשור ולא לאדם: 
+
+Mishnah 3
+
+<b>היה עושה בידיו אבל לא ברגליו ברגליו אבל כו':  </b>רבי יוסי ב"ר יהודה אומר מה שור בידיו ורגליו אף פועל בידיו ורגליו. ואין הלכה כרבי יוסי ב"ר יהודה: 
+
+Mishnah 4
+
+<b>היה עושה בתאנים לא יאכל בענבים כו':  </b>אמר רחמנא בפועל ואכלת ענבים ובאה הקבלה ענבים ולא דבר אחר ואמנם התיר להם לאכול בהליכתן מאומן לאומן ובחזירתן לגת לפי שבאותה שעה הם בטלים וכיון שאי אפשר להם בלא אכילה טוב הוא לאכול בשעת הבטלה ולא יאכלו בשעת (גמר) מלאכה ויתבטלו כל זמן שאוכלין וזה לטוב בעל הבית. ומה שאמר ובחמור עד שתהא פורקת רצונו לומר שהבהמה לא ימנעו אותה מלאכול ממשוי שעל גבה כל זמן שהיא טעונה עד שיפרקו ממנה המשוי ובאותה שעה ימנענה מלאכול: 
+
+Mishnah 5
+
+<b>אוכל פועל קישות אפילו בדינר וכותבת אפילו בדינר כו':</b>  תנא קמא סבר אין מלמדין אותו וחכמים אומרים מלמדין והלכה כחכמים: 
+
+Mishnah 6
+
+<b>קוצץ אדם ע"י עצמו ע"י בנו ובתו הגדולים כו':  </b>מי שיש בהם דעת לא יאכלו כפי מה שהתנה עמהן אע"פ שכולן פועלין ואותם שאין בהם דעת יאכלו לפי שאינם יודעים ענין המחילה והמקום זכה להן באכילתן לפי שהפועל משל שמים הוא אוכל ולפיכך הוא עיקר אצלנו לו זכה רחמנא לאשתו ובניו לא זכה להו רחמנא. 
+
+Mishnah 7
+
+<b>השוכר את הפועלים לעשות בנטע רבעי שלו כו':  </b>כבר ביארנו במקומו דין נטע רבעי ודין הטבל בסדר זרעים ואם אתה זוכר אותם כל זה מבואר: 
+
+Mishnah 8
+
+<b>שומרי פירות אוכלין מהלכות מדינה כו':  </b><b>ארבעה שומרים הן שומר חנם והשואל נושא שכר כו':  </b>שומרי פירות רצונו לומר כשהיו תלושים אבל כשהוא שומר אותם והם מחוברים לקרקע כמו שומרי גנות ופרדסים אינן אוכלין לא מן התורה ולא מן הלכות המדינה. ואלו הארבעה שומרים דיניהם מפורשים בכתוב בתורה וזה כי מה שנאמר כי יתן איש אל רעהו כסף או כלים עד סוף הפרשה קבלנו בו שזה הדין בשומר חנם והפרשה השניה והוא שנאמר כי יתן איש אל רעהו חמור או שור או שה וגו' בזה הקבלה כי הוא בשומר שכר והשוכר לפי שדין שניהם אחד והפרשה השלישית מבוארת שהיא בשואל שנאמר וכי ישאל איש: 
+
+Mishnah 9
+
+<b>זאב אחד אינו אונס שני זאבים אונס כו':  </b>כבר נתבאר לך כי שומר שכר והשוכר פטורין מן האונס לפי שאמר הכתוב בהם הטרפה לא ישלם ואינם חייבים גם כן בשבורה ובשבויה לפיכך זכר בהם הדברים שהם אונס. ואין הלכה כרבי יהודה ולא כידוע הבבלי: 
+
+Mishnah 10
+
+<b>מתה כדרכה הרי זה אונס סנפה ומתה כו':  </b><b>מתנה ש"ח להיות פטור משבועה כו':  </b>תרגום לענות נפש לסגפא נפש ומה שאמר עלתה ונפלה הרי זה אונס הוא כשתחזק יותר מן הרועה ותכריחתו והוא רוצה להסיר אותה משם ותמלט מידו ותפול אבל אם הניח אותה לעלות ואע"פ שלא העלה אותה אינו אונס. וצוק שם הר גבוה ונתבאר זה ביומא (פ"ז) וכבר ידעת כי נושא שכר והשוכר חייבין לשלם אבדה וגנבה וחייבין שבועה על האונס ולפיכך אמר שאם התנו שלא ישלמו מה שהם חייבין לשלם ולא ישבעו על מה שחייבים עליו לישבע: 
+
+Mishnah 11
+
+<b>כל המתנה על מה שכתוב בתורה תנאו בטל כו':  </b>כל המתנה על מה שכתוב בתורה תנאו בטל אלא אם היה התנאי בדבר שבממון כמו שבארנו ומשנתנו זו בדבר שאינו של ממון. כל תנאי שהמעשה בתחלתו הוא שיהיה המעשה שנפל עליו התנאי קודם התנאי כגון שיתן גט לאשתו ויאמר לה הרי זה גיטך ואח"כ יחזור ויאמר לה אם יהא כך וכך תנאי זה אינו קיים וכל שאפשר לו לקיימו בסופו הוא שיתנה בדבר שיוכל לעשותו אבל אם התנה בדבר שהוא מן הנמנע כגון מי שאומר לאשתו הרי זה גיטך על מנת שתעלה לרקיע או תרדי לתהום או תבלעי קנה בן מאה אמה כל אלה התנאים בטלים והרי זה גט כשר וכל אלה עקרים קיימים מוסכם עליהם. והלכה למעשה בכל דין: 
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>השואל את הפרה ושאל בעליה עמה כו':  </b>מפי השמועה למדנו שזה שנאמר אם בעליו עמו לא ישלם רצונו לומר אם שאל בעליו עמו בשעת שאלה והעיקר אצלנו באלו הדינים היה עמו בשעת שאלה אינו צריך להיות עמו בשעת שבורה ומתה לא היה עמו בשעת שאלה אע"פ שהיה עמו בשעת שבורה ומתה חייב ולא נאמר בזה בעליו עמו ומן העקרים גם כן אם כששאל פרה ובעליה אפי' פשע בה פטור: 
+
+Mishnah 2
+
+<b>השואל את הפרה שאלה חצי היום ושכרה חצי היום כו':  </b>מן העיקרים אצלנו בדינים כי מי שתובע ואמר מנה לי בידך והלה אומר איני יודע פטור כלומר שאינו חייב לשלם ולא לישבע שבועת התורה אבל ישבע שבועת היסת שאינו יודע אבל אם אמר לו חמשים יש לך בידי וחמשים איני יודע חייב רצוני לומר שהוא חייב לשלם הכל לפי שהוא מחויב שבועה לפי שהוא מודה במקצת כמו שביארנו בפרק אחרון מכתובות ואינו יכול לישבע כיון שהוא מסתפק באותו המקצת שהיה חייב לישבע עליו והעיקר אצלנו כל המחויב שבועה ואינו יכול לישבע משלם וכיון שהעיקרים האלה הלכות פסוקות מה שאמר בכאן המשאיל אומר שאולה מתה והלה אומר איני יודע חייב אינה הלכה אלא על הענין שאמרנו והוא שיודה לו במקצת ויאמר במקצת איני יודע חייב כגון שיטעון המשאיל שתי פרות מסרתי לך יום אחד בשאילה ויום אחד בשכירות ומתו שתיהן בזמן שאלה ויאמר השואל אחת מהן מתה בזמן שאלה ואחת איני יודע ואז יהיה השיאל חייב שתי פרות על זה הדרך תקיש וגם כן ביארנו בסוף כתובות כי כשטוען חבירו חטים והודה לו בשעורים פטור ואינו חייב שבועת התורה לפי שמה שטענו לו לא הודה לו ומה שהודה לו לא טענו ואפילו דמי שעורים שמודה לו בהם אינו חייב להוציא מתחת ידו וכיון שזה מעיקרנו אם כן מה שאומר בכאן ישבע השוכר ששכורה מתה הוא על ידי גלגול וזה שישבע השוכר שבועת השומרים והיא שבועת התורה שמתה כדרכה ואפילו על טענתו שאומר ששכורה מתה וזהו עיקר השבועה וישבעו אותה על ידי גלגול ששכורה מתה או בשעת שכירות מתה: ומה שאומר יחלוקו הוא דעת סומכוס שאמר בכל מקום ממון המוטל בספק חולקים וכבר ביארנו שסברתו דחויה אבל העיקר הקיים שלא ימוש המוציא מחבירו עליו הראיה ואם לא נתברר הראיה ישבע הנתבע שבועת היסת שאינו יודע או ישביע אותו על ידי גלגול שאינו יודע: 
+
+Mishnah 3
+
+<b>השואל את הפרה ושלחה לו ביד בנו ביד עבדו כו':  </b>כבר ידעת שעבד כנעני ידו כיד רבו ומה שאמר בכאן ביד עבדו חייב הוא כשיהיה עבד עברי: ומה שאמר וכן בשעה שמחזירה רוצה לומר כשהחזירה בתוך ימי שאלה הוא שאין לו רשות לשלחה ביד אחר אלא ברשות בעלים אבל אם החזירה אחר ימי שאילתה ושלחה על יד זולתו ומתה פטור לפי שאחר ימי שאלה ישוב כשומר שכר ודע זה: 
+
+Mishnah 4
+
+<b>המחליף פרה בחמור וילדה וכן המוכר שפחתו כו':  </b>איני צריך להחזיר פעם שניה אותם העיקרים שכבר זכרתי בזה הפרק והם המוציא מחבירו עליו הראיה וטענו חטים והודה לו בשעורים פטור שאם אתה זוכר אותם תדע שזאת המשנה לדעת סומכוס: ומה שאמר ישבע המוכר רצונו לומר על ידי גלגול כמו שביארנו מן העיקרים אין נשבעין על טענת עבדים אלא בגלגול כמו הקרקעות: 
+
+Mishnah 5
+
+<b>המוכר זיתיו לעצים ועשו פחות מרביעית כו':  </b>מה שאמר בכאן יחלוקו הלכה הוא לפי שההנאה לשניהם ביחד ובלבד שיאמר קוץ סתם ואם עשו פירות פחות מרביעית אין אדם מקפיד על זה ואם הם יותר יחלוקו אבל אם אמר לו קוץ לאלתר אפילו פחות מרביעית הם לבעל הקרקע ואם התנה עם הלוקח ואמר לו קוץ כשתרצה אפילו עשו יותר מרביעית לבעל העצים: ומה שאמר שטף נהר את זיתיו הוא כשעקרו בגושיהם כלומר בעפר שסביבות השרשים שיוכל האילן להסתפק מהם ושרשי אותו האילן קיימין באותן גושין ולכן יהיו הפירות שעושין כל שלשת השנים לשניהם ואחר ג' שנים הכל לבעל הקרקע כשיהיו גבוהין ג' טפחים ושרשי אותם הזיתים קבועין באותן גושין: 
+
+Mishnah 6
+
+<b>המשכיר בית לחבירו בימות הגשמים כו':  </b>בימות החמה שלשים יום רצונו לומר שאינו יכול להוציאו אלא אם כן הודיעו קודם ימות הגשמים שלשים יום ואם לא הודיעו לא יוציאו עד שיעברו ימות הגשמים וכמו כן מה שאמר י"ב חדש רוצה לומר שיודיעו ויאמר לו בקש לעצמך בית דירה ואין יכול להוציאו עד שיעברו י"ב חדש אחר שהודיעו. והלכה כרבן שמעון בן גמליאל [לפי שאלו החנויות יש בהן בנין וטורח גדול]: 
+
+Mishnah 7
+
+<b>המשכיר בית לחבירו המשכיר חייב בדלת כו':  </b>הזבל לבעה"ב זהו כשיכניסו בהמות שאינן לשוכר וזבלו הבית אבל זבל הבהמות שיש לשוכר הוא שלו: 
+
+Mishnah 8
+
+<b>המשכיר בית לחבירו לשנה נתעברה השנה כו':  </b>אין הלכה כרשב"ג ולא כר' יוסי אלא כל זמן שאמר דינר לחדש ואפי' אמר כך וכך לשנה כולו למשכיר לפי שעיקר אצלנו הכל הולך אחר הפחות שבלשונות וקרקע בחזקת בעליה קיימת לפיכך אמרו כולו למשכיר על איזה ענין שיהיה: 
+
+Mishnah 9
+
+<b>המשכיר בית לחבירו ונפל חייב להעמיד לו בית כו':  </b>זה הדין כשהראה לו בית ידוע ואמר לו בית כזה אני משכיר לך ולפיכך חייב להעמיד לו בית שיהיה מדת ארכו ומדת רחבו כמו הבית שהראה לו אבל אם אמר לו בית זה אני משכיר לך ונפל אינו חייב לבנותו ואם אמר לו בית סתם יעמיד לו מקום שיקרא בית בין שיהיה גדול ממנו בין שיהיה קטן ממנו: 
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>המקבל שדה מחבירו במקום שנהגו לקצור כו':  </b>הקנים ששניהם חייבים לספק הם שסומכים בהם הגפנים וחולקים אותם בסוף הזמן וכאילו אמר מה טעם חולקים בקנים מפני ששניהם מספקין את הקנים: 
+
+Mishnah 2
+
+<b>המקבל שדה מחבירו והיא בית השלחין כו':  </b>צריך אתה לידע אלו השלשת שמות על איזה ענין הם נופלין והם שוכר וחוכר ומקבל וזה כי השוכר הוא שוכר הקרקע שיחרוש אותו בדמים קצובים בכך וכך דינר ומקבל הוא ששוכר אותו קרקע בחלק ידוע מן הפירות שיעשה כגון שיפסוק עמו בחצי הפירות שיוציא השדה או השליש וחוכר הוא ששוכר הקרקע בשיעור ידוע מחטים או משאר הזרעים הנזרעים והוא שיפסוק עם בעל השדה שיתן לו כך וכך מדה ממין פלוני מן הזרעים בין שתעשה הארץ הרבה או מעט ועוד פירוש מקבל נופל דרך כלל על השוכר ועל החוכר שכן הוא אומר במשנה מקבל ורצונו לומר חוכר או שוכר וכאילו אמר המקבל שדה בחכירות או בשכירות ומה שאמר בזו המשנה והלכה שלפניה מקבל זה הדין בעצמו בשוכר ג"כ לטעם שפירשנו: ואמרו השכיר לו בית השלחין להודיענו שכוונתו שיהיה כמו שהוא עכשיו כל זמן שהוא ברשותו לפיכך יפחות לו משכירותו. ופירוש מנכה יפחות: 
+
+Mishnah 3
+
+<b>המקבל שדה מחבירו והובירה שמין אותה כו':  </b>כבר ביארנו כי מקבל הוא ששוכר הארץ בחלק ממה שתוציא ואם הובירה ולא זרעה ישער מה שראויה לעשות אילו זרעה וישלם החלק שפסקו ביניהם וזה מבואר: 
+
+Mishnah 4
+
+<b>המקבל שדה מחבירו ולא רצה לנכש אמר לו כו':  </b>לנכש לנקות השדה כשיגדל הזרע יצמחו עמו מינים מן העשבים וכשמנקין אותן מוסיף הזרע על תבואתה הרבה לפי שתתן השדה כל כחה אל הזרע וזה דבר ידוע אצל עובדי אדמה ולפי שזה החוכר שנותן שיעור מסוים היה יכול לומר לו אני לא אנקה ואינך רשאי להכריחני לנקות לפי שאין לך הפסד אם אאסוף מעט תבואה. לולי מה שזכר מפסידות הקרקע להבא: 
+
+Mishnah 5
+
+<b>המקבל שדה מחבירו ולא עשתה אם יש בה כו': </b> כרי הוא ערימת התבואה שיוכל לכסות הרחת בגבהו והוא שיעור סאתים יצא ידי חובתו ור' יהודה אומר שזה שיעור שאינו ידוע לפי שזה הכלי הנקרא רחת אפשר שיהיה ארוך או קצר כדי נפילה שיעור מה שזרע בה וזה הדין הוא במקבל שביארנו שהוא ששוכר בחלק מן התבואה שתצא בה. ואין הלכה כרבי יהודה: 
+
+Mishnah 6
+
+<b>המקבל שדה מחבירו ואכלה חגב או נשדפה כו':  </b>וזה הדין כולל לשוכר וחוכר. ומכת מדינה הוא שיהיו רוב שדות מאותה מדינה מקולקלות. ואין הלכה כרבי יהודה: 
+
+Mishnah 7
+
+<b>המקבל שדה מחבירו בי' כור חיטים לשנה כו':</b>  זה מבואר:
+
+Mishnah 8
+
+<b>המקבל שדה מחבירו לזרעה שעורים לא כו':  </b>דיני משנה זו הם כפי שינוי הארצות ועיקר הדבר הוא כשיפסוק עמו לחרוש שדה ולזרוע מין ממיני הזרעים יש לו לזרוע מה שהזיקו בקרקע מעט מאותו הדבר שפסק עמו ולא יזרע מה שהזיקו גדול ממנו ועושים בזה על פי שיודעים בטבע אותו המקום בזריעה מן המתעסקין בחרישתה ועבודתה: 
+
+Mishnah 9
+
+<b>המקבל שדה מחבירו לשנים מועטות כו':  </b>שרשי הפשתן ישארו בקרקע הרבה. וקורת שקמה עץ השקמה הגדל בקרקע בשני השכירות. 
+
+Mishnah 10
+
+<b>המקבל שדה מחבירו לשבוע אחד בז' מאות זוז כו':</b>  זה מבואר:
+
+Mishnah 11
+
+<b>שכיר יום גובה כל הלילה שכיר לילה גובה כו':  </b>מפי השמועה למדו שזה שאמר יתברך לא תלין פעולת שכיר אתך עד בקר שזה מדבר בשכיר יום שגובה כל הלילה ומה שנאמר ביומו תתן שכרו שהוא מדבר בשכיר לילה שגובה כל היום: ומה שאמר בזו המשנה שכיר שעות גובה כל היום וכל הלילה רצונו לומר שכיר שעות ביום גובה כל היום ושכיר שעות בלילה גובה כל הלילה: 
+
+Mishnah 12
+
+<b>אחד שכר אדם ואחד שכר בהמה אחד כו':  </b>שבועת השכיר הוא שבועת התורה ובלבד כששכר אותו בעדים אבל אם לא שכרו בעדים מגו דיכול לומר ליה לא שכרתיך נאמן לומר כבר נתתי לך שכרך וישבע שבועת היסת שנתן לו שכרו כמו שנתבאר בשביעי ממסכת שבועות. ופירוש המחהו שהכניס את החנוני תחתיו לפורעו: 
+
+Mishnah 13
+
+<b>המלוה את חבירו לא ימשכננו אלא בב"ד כו':  </b><b>אלמנה בין שהיא עניה בין שהיא עשירה כו':  </b><b>החובל את הרחים עובר משום לא תעשה כו':  </b>אמר רחמנא ואם איש עני הוא לא תשכב בעבוטו רצונו לומר לא תשכב ועבוטו אצלך אלא יחזיר לו מה שאינו יכול לעמוד בלתו ואין אצלו מה שיחליף במקומו כמו שבאר השם יתברך כי היא כסותו לבדה וגו' ואין הלכה כרשב"ג ואסור לחבול האלמנה משום חשד כשתתעכב אצל הממשכן אותה בשביל המשכון שלה או שיארע ביניהם קלקול ולפיכך השוה בדבר העניה והעשירה: 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>הבית והעלייה של שנים שנפלו שניהם כו':  </b>כשנוכל להביא ראיה מענין הנפילה מה שהוא לבעל הבית ומה שהוא לבעל העליה נעשה על פי אותה ראיה ואם לא נדע חולקין. ומה שאמר נוטלן ועולות לו הוא כשיודה לו בעליו במקצת מה שטען ויאמר לו במקצת איני יודע על העיקר שביארנו לך בזו המסכת שכל המחויב שבועה ואינו יכול לישבע משלם: 
+
+Mishnah 2
+
+<b>הבית והעלייה של שנים נפחתה העלייה ואין בעל הבית כו':  </b>משנה זו מדברת במי שהשכיר עלייה ואמר לשוכר עלייה ע"ג הבית אני משכיר לך ולפיכך יורד ודר עמו בבית אבל אם אמר לו עלייה ולא זכר בית אינו חייב לתקן ואם אמר לו עלייה סתם חייב להשכיר לו עלייה על דרך מה שקדם בשכירות הבהמות ומחלוקת ר' יוסי וחכמים במעזיבה והוא הטיט והעפר שטוחין על התקרה ר' יוסי אומר מעזיבה להשוות הגומות הוא לפיכך בעל העלייה נותן את המעזיבה וחכ"א המעזיבה נעשית לחזוק התקרה לפיכך חייב בעה"ב לבנותו ואם אינו רוצה הרי בעל העלייה בונה את הבית ויושב בתוכו עד שיתן לו את כל יציאותיו: 
+
+Mishnah 3
+
+<b>הבית והעלייה של שנים שנפלו אמר בעל העלייה כו':  </b>מה שאמר בכאן של שנים רצונו לומר שהיה עיקר הבית של א' והעלייה של שני אלא ששכר האחד מן השני. ואין הלכה כרבי יהודה: 
+
+Mishnah 4
+
+<b>וכן בית הבד שהוא בנוי בסלע וגינה אחת כו':  </b>כל מקום שאומר בו נפחת רצונו לומר שלא יוכל להשתמש בו בענין מה שהיה משתמש מתחלה מחמת אותו הפחת אלא בעמל וכל זמן שאנו נותנין הוא שלשים יום והוא זמן ב"ד: 
+
+Mishnah 5
+
+<b>מי שהיה כותלו סמוך לגינת חבירו ונפל כו':  </b><b>המוציא זבל לרשות הרבים המוציא מוציא כו':  </b>רשב"ג סבר שנותנין לו זמן ואם הזיק בתוך הזמן ההוא פטור ואם הזיק אחר הזמן חייב ואינה הלכה אלא כל היזק שיבא ממנו ישלם לעולם: 
+
+Mishnah 6
+
+<b>שתי גינות זו על גב זו והירק בינתיים רבי מאיר כו':  </b>מה שאמר כל שיכול לפשוט את ידו הוא בענין שלא יסכן בעצמו ויתפשט פשוט שיהיה קרוב לנפול ממנו אלא שיתפשט שיעור מה שיוכל בלא סכנה והלכה כר"ש:  ‪
+<small>סליק פירוש המשניות להרמב"ם ממסכת בבא מציעא </small>
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..7ebe3868c4c206727fdd96bbf399f8bd0e584898
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Bava Metzia/Hebrew/merged.txt	
@@ -0,0 +1,458 @@
+Rambam on Mishnah Bava Metzia
+רמב"ם על משנה בבא מציעא
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Bava_Metzia
+This file contains merged sections from the following text versions:
+-Vilna edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה בבא מציעא
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שנים אוחזין בטלית זה אומר אני מצאתיה וזה אומר כו':  </b>זה הדין הוא כשאוחז כל אחד משניהם בחוטי שפת הטלית אבל אם תפס כל אחד מהם לעצמו בחלק ממנו יש לכל אחד משניהם מה שתפס והחזיק בו והנשאר מן הטלית יחלקו אותו בשוה אחר שישבעו שניהם כמו שנזכר ומה שאמר זה אומר כולה שלי הוא מדבר כשמכר המוכר הטלית לאחד משני בני אדם שהיו מצויין לפניו בדמים ידועים וכל אחד משניהם נתן לו אותן הדמים ולקח מן האחד ברצונו ומן השני אנוס וקבל אותו ממנו על דעת שיחזיר לו ונסתפק למוכר שאינו יודע לאיזה מהם מכר וכל אחד מן הלוקחין טוען מכר לי ברצונו ישבעו שניהם כמו שאמרו בתקנת החכמים כדי שלא יהא כל אחד תופס בטליתו של חבירו ויחלקו הטלית והדמים שנתן האחד מהם שיחזיר להם המוכר ואילו ידע המוכר מי היה הלוקח ויאמר לזה מכרתי יהא נאמן בעדותו ואע"פ שהטלית ביד שניהם וטוען כל אחד משניהם אני לקחתיה ותהיה עדותו כדין עד אחד דעלמא ואז תהיה השבועה דאורייתא מפני העד לא בתקנת חכמים כמו שאמרנו ולא יזכה בטלית האחד יותר מחבירו אלא אם יצטרף אל המוכר עד אחד ומעיקרנו כי הנשבע הנוטל שום דבר בשבועתו לא ישבע על יותר ממה שראוי ליטול באותה שבועה ולפיכך ישבע שאין לו בה פחות מחציה ולא ישבע שהיא כולה שלו מאחר שאינו נוטל אלא חציה ועל אלו הדינים כולם תקיש ותדין: 
+
+Mishnah 2
+
+<b>היו שנים רוכבין על גבי בהמה או שהיה אחד כו':  </b>למדך שרוכב ומנהיג שוים ובלבד שינענע רגליו על הבהמה כדי שתלך ואם לא היה כך אלא שהיה יושב עליה בלבד המנהיג קנה. והודיעך שאם הודו או באו עדים ואפילו אחר שפסקו הדין עליהם בשבועה חולקין שלא בשבועה: 
+
+Mishnah 3
+
+<b>היה רוכב על גבי בהמה וראה את המציאה כו':  </b>אם הרוכב אמר להולך ברגליו זכה לי בו לא יוכל לומר כשיקחנה אני זכיתי בה אלא חבירו הרוכב קנה אבל יוכל לומר אני זכיתי בה כשאמר לו תנה לי כמו שנזכר: 
+
+Mishnah 4
+
+<b>ראה את המציאה ונפל עליה ובא אחר והחזיק כו':  </b><b>ראה אותן רצין אחר מציאה אחר צבי שבור כו':  </b>כשיהיה עומד בשדה כל מה שהוא עמו בתוך ארבע אמות שלו קנה וכאילו הגיע לידו ואין לשום אדם בו זכות ואמנם זה הדין האמור בזו ההלכה הוא במי שהוא עומד ברשות הרבים או בשדה חבירו שאין דרך בני אדם לעמוד שם לפיכך לא קנו לו ארבע אמות שלו אפילו נפל על המציאה ובא אחר והחזיק בה זה שהחזיק קנה. ומה שאמרנו שזכתה לו שדהו יתכן זה בשני תנאים האחד שיהיה עומד בתוך שדהו והשני שיהיו אותן הגוזלות והצבי הולכים לאט ומתמהמהים בענין שיוכל להשיגם אם ירוץ: 
+
+Mishnah 5
+
+<b>מציאת בנו ובתו הקטנים מציאת עבדו ושפחתו כו':  </b>כל הסומך על שלחן אביו מציאתו של אביו ואפילו הוא בן ארבעים שנה וכל בן שאינו סומך על שלחן אביו והוא מבן שש שנים ומעלה מציאתו לעצמו וזהו מה שכוון בזו המשנה באמרו גדולים וקטנים אבל הבת כל זמן שהיא נערה מציאתה לאביה ואפילו אינה סומכת על שולחנו ואפילו היתה מכורה רצה לומר שמכרה לאמה מציאתה לאביה לפי שכל שבח נעורים לאב כמו שנתבאר בפרק רביעי מכתובות: 
+
+Mishnah 6
+
+<b>מצא שטרי חוב אם יש בהן אחריות נכסים כו':  </b>חכמים אומרים אחריות טעות סופר הוא לכך אין הפרש אצלם בין שטר שיש בו אחריות או שטר סתם שאין בו זכר אחריות נפרעין בו מנכסים משועבדים ולפיכך לא יחזיר ואפילו היה מודה אותו שיש עליו השטר שהוא חייב בו ושלא פרע ממנו כלום לא יחזיר לפי שיש לחוש שמא הסכמה ביניהם לטרוף בו מנכסים משועבדים ויטרוף מן הלקוחות שלא כדין והלכה כחכמים שאומרים אחריות טעות סופר הוא אבל אם הוא מפורש בשטר על מנת שאין לך עלי אחריות יחזיר כשיודה אותו שיש עליו החוב: 
+
+Mishnah 7
+
+<b>מצא גיטי נשים ושחרורי עבדים דייתיקי מתנה כו':</b>  דייתיקי מלה מורכבת ופירוש ענינה דא תהא למיקם ולהיות והוא שטר שמקנהו בו נכסים מטלטלים או קרקע או דבר מן הדברים הנוהגים בין בני אדם מן התנאים והחיובים: ושוברין שטרות מחילה שעושין המלוים ללווים מן הפרעון שמקבלין מהם וכיוצא בו: 
+
+Mishnah 8
+
+<b>מצא אגרות שום ואגרות מזון שטרי חליצה כו':  </b>אגרות שום שטרי השומות וזה כי בעל חוב צריך שומא והכרזה ואותה שעה ירד בקרקע הלוה במקום ששמו לו שהוא כשיעור מה שיש לו אצלו אחר ההכרזה כמו שיתבאר: ואגרות מזון רצה לומר מזון האשה והבנים שכתבו להם הדיינים הורדה בקרקע שימכרו אותו למזונות כמו שיתבאר בכתובות: ושטרי ברורין הם שטרי ברירה כשמסכימין הבעלי דינים על הדיינים שידונו ביניהם איזה תביעה שתהיה כמו שיתבאר בסנהדרין זה בורר לו אחד וזה בורר לו אחד: ותכריך של שטרות הוא שלש שטרות כרוכות קצתם בקצתם או יותר מזה: ואגודה הוא שלש שטרות או יותר קשורות כולם אגודה אחת: רבן שמעון ב"ג אומר אחד לוה משלשה יחזיר ללוה ובלבד שיהיו השלש שטרות מקויימים בבית דין אבל אם אינם מקויימים לא יחזיר אותם לשום אדם לפי שיש לומר שמא כל אחד מהם הביא שטרו לבית דין לקיימו ונתקבצו כולם ביד הדיין או שלוחו ונפלו מידו ומצא אותם אותו שהחובות השלשה עליו וכמו כן אמר שלשה לוין מאחד יחזיר למלוה ובלבד שיהיו כתיבתן שונות אבל אם היו מכתיבת איש אחד יש לנו לומר מיד הסופר נפלו לא מיד בעל חוב: וסמפון דברים כתובים בפתקא בכלל השטרות יעשו באותן השטרות מה שכתוב באותו הפתקא הנמצאת עם השטרות ובלבד שיהו אלו השטרות בין שטרות קרועים או שנמצאו עם השטרות ביד שליש שאם לא תהיה אותה פתקא קשורה עם השטרות יעשו כפי מה שכתוב בה לפי שהיא ביד שליש והשטרות גם כן ביד שליש והלכה כרבן שמעון בן גמליאל: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אלו מציאות שלו ואלו חייב להכריז כו':  </b>רבי יהודה אומר כל מה שיהיה בו סימן יכריז לפי שאפשר לבעליו שיאמר אותו סימן ויחזיר לו את שלו: וכלי אנפוריא הם כלים חדשים שלא נשתמשו ביד הבעלים בענין שיוכלו להכירם שאם נשתמשו בהם עד שיוכלו להכירם יש להראותם לאותו שטען שאבדן ואם הכירן יחזרו אותם לו אם האיש נאמן כמו שאמרו שתלמיד חכם הגון יחזירו לו אבדתו בטביעת עינא ולפי שזה לא נשתמש עד שיהיה לבעליו בהן טביעת עין אינו חייב להכריז: וכשימצא מהם שנים או יותר כמו שני מחטין או שני שפודין וכיוצא בהן מן המנין הוא סימן וחייב להכריז וכל זה כשימצא ברשות היחיד שמעטים עוברים בהם אבל מי שמצא דבר בסרטיא ופלטיא גדולה אפילו היה דבר שיש בו סימן הרי הוא שלו ובלבד שיהיה המקום רוב כנענים אבל אם רוב ישראל יכריז והלכה כרבי יהודה והלכה כרבי שמעון בן אלעזר: 
+
+Mishnah 2
+
+<b>ואלו חייב להכריז מצא פירות בכלי כו':  </b>כלי כמות שהוא וכיס מעות כמות שהוא הוא שימצא אותם לבדם מבלי שום דבר בהם לפי שיוכלו הבעלים לתת בהם סימן: ושלשה מטבעות זה על זה או יותר מהם מורה שהונחו שם ביד ואפשר לבעליו שיתן בהם סימן ויאמר שהם מונחים זה על זה: 
+
+Mishnah 3
+
+<b>מצא אחר הגפה או אחר הגדר גוזלות כו':  </b><b>מצא בגל או בכותל ישן הרי אלו שלו כו':  </b>אי אפשר לו שיקח אלו הדברים הנזכרים לפי שיש לו לומר הבעלים הניחום לשם שיחזרו ויקחום ואם לקחום לא יהו להם בהם סימן שיתנו כדי שיחזרו להם מה שלהם ולפיכך לא יגע בהן: ואמרו מצא בגל או בכותל ישן ובלבד שיהיה אותו דבר בתוך הקרקע בעינן שיוכל לומר שטמנו מזמן מרובה אבל אם מצאו קרוב מן הקרקע או מפני הכותל דינו כדין הנמצא באשפה: ואמרו מחציו ולחוץ שלו הוא כשיהיה זה הדבר הטמון בכותל לשון זהב או חתיכת כסף או כיוצא בזה אבל אם היה כלי מלא זהב הולכים אחר פי הכלי אם הוא לחוץ זה הוא שלו אם הוא לפנים של בעל בית ולא נשגיח בחציו: 
+
+Mishnah 4
+
+<b>מצא בחנות הרי אלו שלו בין התיבה ולחנוני כו':  </b>כבר בארנו אנחנו פעמים רבות כי שולחני שם המצרף ומחליף כסף וזהב במעות וכסא שלו היא התיבה שישים עליה מעותיו: ואמרו מצא בתוכו מעות הרי אלו שלו אין זה אלא כשיהיו אותן הפירות מאיש שאסף אותן הפירות הצריך להם בידיו ומקרקע שלו וידוע שהוא שלו ולכך חייב (להכריז) [צ"ל להחזיר]: 
+
+Mishnah 5
+
+<b>אף השמלה היתה בכלל כל אלה ולמה יצאת כו':  </b>בכלל כל אלו הוא מה שנאמר כל אבדת אחיך כולל לשמלה ולזולתה וכשיהיה לאותו הדבר סימנים ואין לו תובעים והוא שיתיאשו הבעלים ממנו אינו חייב להחזיר וענין היאוש שיאמר מי שאבד ממנו אותו הדבר אוי לי שאבד כך וכך או שיאמר דבר שיהיה ענינו זה: 
+
+Mishnah 6
+
+<b>ועד מתי חייב להכריז עד כדי שידעו בו שכניו כו':  </b>עד האחרון שמיני של חג יכריז אחריו שבעת ימים כדי שילך האיש ההוא שאבד האבדה לביתו וידרוש חפציו ויראה איזה חפץ יחסר לו וישוב וימצא שמכריז ויתן סימן מה שאבד לו והלכה כרבי יהודה וכל זה כשהיה המלכות לישראל אבל היום יכריז בבתי כנסיות ובבתי מדרשות ואם הכותי אנס ומתירא שמא יקחו מה שמצא ויעלילו לשר אינו חייב להודיע אלא לשכניו וחבריו בלבד: 
+
+Mishnah 7
+
+<b>אמר את האבדה ולא אמר סימניה לא יתן לו כו':  </b><b>כל דבר שעושה ואוכל יעשה ויאכל כו':  </b>עושה ואוכל לא שיעמוד כן לעולם אבל יש לו זמן קבוע כפי דבר המצוי אם היתה בהמה גסה יטריח להטפל בה שנים עשר חדש וכמו כן התרנגולת ואם בהמה דקה כלומר צאן וגדיים ועגלים של מרעה ואינם של מרבק ועיירים יטרח וישתמש בהם ויאכילם שלשה חדשים אם היה הדבר מצוי. אווזים של מים מטפל בהן שלשים יום ואחר הזמנים האלה יקבל דמיהן על עצמו והלכה כר' טרפון בדמי אבדה כמו שזכרנו בכאן אבל מעות אבדה עצמה לא ישתמש בהן כלל: 
+
+Mishnah 8
+
+<b>מצא ספרים קורא בהן אחד לשלשים יום כו':  </b>בגדי הצמר צריך לנערם כדי שלא ירקיבו ויתקלקלו אבל בגדי הפשתן לא יגע בהן כלל וכלי זהב וזכוכית אינם מעלים חלודה לעולם לפיכך לא יגע בהן לפי שאינם צריכין להשתמש בהם כדי שימנעם מן החלודה. ואמרו אין דרכו ליטול הוא שיהיה זקן ואינה לפי כבודו לפי שאינו ראוי להתבזות החכמה והרמז לזה מה שנאמר והתעלמת מהם כאלו צוה שיתעלם מהם בענין מן הענינים והוא מה שאמרו רבותינו ז"ל פעמים שאתה מתעלם: 
+
+Mishnah 9
+
+<b>איזו היא אבדה מצא חמור או פרה כו':  </b>כפועל בטל רצה לומר כפועל שבטל ממלאכתו (שבטל ומצא חמור ממנה) [שבטל ממנה ומצא חמור]. והשב מקור וידוע אצל כל בעלי לשון כי המקור נופל על המעט ועל הרוב תאמר שמרתי לפלוני שמור ותאמר שמרתי לפלוני ופלוני שמור ולפיכך מורה השב [תשיב] שחייב להחזיר פעמים רבות וכמו כן הקם תקים עמו שלח תשלח ועזוב תעזוב וזולתם מן המקראות: 
+
+Mishnah 10
+
+<b>מצא ברפת אין חייב בה ברה"ר חייב בה כו':  </b>כבר ידעת כי פרישת הכהן או נזיר מן הטומאה היא עשה ולא תעשה נאמר בכהן וקדשתו ונאמר בנזיר קדוש הוא וזו מצות עשה ואמר בכהי לנפש לא יטמא ובנזיר כתיב ועל כל נפשות מת לא יבא ובחזרת האבדה עשה בלבד הוא שנאמר השב תשיבם לאחיך ומעיקרנו אין עשה דוחה לא תעשה ועשה ואמר רחמנא איש אמו ואביו תיראו ואת שבתותי תשמורו כולן חייבין בכבודי ולכן אינו חייב בכבוד אב ואם אם אמרו לו לעבור על מצוה מן המצות. ומצוה מן התורה לפרוק בחנם ולטעון בשכר ור"ש אומר זה וזה בחנם ואין הלכה כר"ש ולא כרבי יוסי. ומן המבואר שמה שאמר זקן או חולה הוא שב לבעל המשא. ומה שאמר חייב רצה לומר כי הפוגע בו חייב שיפרוק המשא הוא לבדו ולא יטריח לבעל המשא שיפרוק עמו אם הוא חלש הגוף: 
+
+Mishnah 11
+
+<b>אבדתו ואבדת אביו אבדתו קודמת כו':  </b>דע כי אפילו לא יפרש לו זולתי דבר אחד מן המשנה נקרא רבו אבל אינו מחויב להקדימו ולכבדו יותר מאביו כמו שנזכר באבדה ובשביה ולפרוק אלא אם כן היה רבו מובהק והוא שתהיה רוב חכמתו ממנו והרמז מן התורה שיש לאדם להקדים עצמו על זולתו הוא דאמר רחמנא אפס כי לא יהיה בך אביון כאלו אמר אין אתה חייב להסיר רעה מאחר אלא כשלא יבא לך כעין אותה רעה שהסירות ממנו כי אם תהיה בענין שאם תתן לאביון די מחסורו תשוב אתה עני כמוהו אינך חייב לתת לו וזה שאמרו ז"ל שלך קודם לשל כל אדם: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>המפקיד אצל חבירו בהמה או כלים ונגנבו כו':  </b>הודיענו בזה כי אין הפרש בין בהמה שיש בה תשלומי ארבעה וחמשה או כלים שאין בהם זולת תשלומי כפל הואיל ושלם זכה בכפל. ואמרו שלם ולא רצה לישבע ואפילו לא שלם אלא שאמר בבית דין הריני משלם והוחזר הדבר הגנוב אחר כך הרי הוא ברשותו: 
+
+Mishnah 2
+
+<b>השוכר פרה מחבירו והשאילה לאחר ומתה כו':  </b>עוד יתבאר בפרק אחרון משבועות שהנושא שכר והשוכר אינם חייבים כלום מן המיתה אבל ישבע שמתה כדרכה ושלא פשע בה ונפטר והשואל יתחייב לשלם הבהמה אם מתה ברשותו כפי מה שיתבאר עוד. וזה השוכר שנותן לו רשות בעל הפרה שישאילנה שאל"כ היה חייב לדברי הכל לפי שעיקר הוא אצלנו שומר שמסר לשומר חייב אלא אם יש עדים שלא פשע בה שומר שני כמו שנתבאר עוד והלכה כרבי יוסי: 
+
+Mishnah 3
+
+<b>אמר לשנים גזלתי לאחד מכם מנה ואיני יודע כו':  </b>זהו כשלא תבעוהו הם אלא שרצה לצאת י"ש אבל כשתבעוהו ואמר להם שגזל לאחד מהם ישבע כל אחד משניהם שהוא הנגזל ומשלם מנה לזה ומנה לזה וזהו קנס לפי שעבר על התורה וגזל וכן כשיאמר לו כל אחד מהם כי אביו הוא אותו שהפקיד אצלו ישבע כל אחד משניהם כי אביו היה המפקיד וישלם להם מנה מנה לפשיעתו שהיה לו לכתוב על אותו הממון זה הוא מופקד אצלו מפלוני: 
+
+Mishnah 4
+
+<b>שנים שהפקידו אצל אחד זה מנה וזה מאתים כו':  </b>זה הדין הוא כשנתנו השלש מאות דינרין בכיס אחד לפי שיאמר להם כיון שראיתי שהיה ביניכם מן האחוה והנאמנות כל אחד מכם לחבירו עד שנתתם ממונכם ביחד בכיס אחד לא עלה על לבי לזכור למי הם המאה ולמי הם המאתים אבל אם נתן זה המאה וזה המאתים בשני כיסים וכל אחד משניהם טוען שהמאתים שלו ישבעו שניהם שבועת התורה ויתן מאתים לכל אחד משניהם לפי שפשע ולא כתב שם כל אחד ואחד מהם על כיסו כמו שקדם ואין הלכה כרבי יוסי: 
+
+Mishnah 5
+
+<b>וכן שני כלים אחד יפה מנה ואחד יפה אלף זוז כו':  </b>ההקש בזה כמו ההקש במנה ומאתים והדין אחד ואמנם הביא זה המשל השני שלא תאמר הואיל ובזו התביעה יפסיד בעל כלי גדול עליו לפי שהוא מפסיד הכלי עצמו ונותן לו קצת דמיו יהיו שניהם מונחים עד שיבא אליהו כדי שיודה הרמאי מהם על האמת קמ"ל שאין הדבר כן אלא זהו כמו מנה ומאתים שלא הפסיד בעל המאתים עצם (ממנו) [ממונו] אלא הפסיד קצתו ואין הלכה כרבי יוסי: 
+
+Mishnah 6
+
+<b>המפקיד פירות אצל חבירו אפילו הן אבודין כו':  </b>מחלוקת הוא כשאבד מהם כשיעור חסרונו הידוע או פחות אבל כשהתחילו בהפסד ואבד מהן יותר מחסרונו הידוע לדברי הכל מוכרן בבית דין ועוד יתבאר לפנים שיעור החסרון למיני הזרעים ואין הלכה כרבן שמעון בן גמליאל: 
+
+Mishnah 7
+
+<b>המפקיד פירות אצל חבירו הרי זה יוציא לו חסרונות כו':  </b>כבר בארנו במה שקדם מפירושינו כי הכור ל' סאה והסאה ששה קבין. ופירוש איכפת שאינו משים דעתו לרוב המדה או למיעוטה כשאכלו העכברים לא נוסיף ברוב המדה. ופירוש קמעא מעט ולזו המשנה תנאים. מהם שיערב הנפקד אלו הפירות עם פירותיו ואכל מן הכל ולא נודע שיעור מה שאכל אבל אם ייתד אותם הפירות אומרים לו הרי שלך לפניך וכמו כן אם ידע שיעור מה שאכל יחשב לו מן החסרון שיעור מה שראוי לו: ואמרו הכל לפי המדה והכל לפי הזמן שיחשב לכל כור מה שזכר מהחסרון בכל שנה. וזרע פשתן הנאמר כאן הוא בגבעוליו. ואורז הוא שיהיה מקולף וצריך שיחזיר לו בזמן שמדד לו בשעה שהפקיד אצלו לפי שבימות הגשמים יוסיף הדבר המדוד לרטיבת האויר ובימות החמה יחסר ואין הלכה כרבי יהודה ולא כרבי יוחנן בן נורי לפי שנתפזר ונאבד מוסיף על מה שאוכלין העכברים שזכר וזה הדין לא תקיש עליו לפי שהוא בארץ ידועה רצוני לומר ארץ ישראל ואמנם ידינו בזה הענין כפי הזרעים של אותה מדינה ואויר הידוע אצל הדרים בה מעניני חסרון הזרעים אצלם ודע זה: 
+
+Mishnah 8
+
+<b>יוציא לו שתות ליין רי"א חומש יוציא לו נ' לוגין כו':  </b>זה שאמר רבי יהודה חומש לפי שהיין שבעירו היה חסר חומש וכבר אמרתי לך שהדין בזה הענין הוא לדון כפי המנהג באותה המדינה ואין הלכה כרבי יהודה: 
+
+Mishnah 9
+
+<b>המפקיד חבית אצל חבירו ולא יחדו לה כו':  </b>תחלת משנה זו היא לרבי ישמעאל שאומר לא בעינן דעת בעלים וכבר נתבאר דעתו בסוף קמא ולפיכך הוא אומר משהניחה בין לצרכה בין לצרכו פטור וסיפא לרבי עקיבא שאומר דעת בעלים בעינן וכבר קדם לך דעתו בזה לשם ולפיכך הוא אומר משהניח לצרכו חייב לצרכה פטור וכבר נודע שהלכה כר"ע ולפיכך בשתי ההלכות לצרכו חייב לצרכה פטור לפי שאנו צריכים דעת בעלים ואע"פ שהחזירה למקומה: 
+
+Mishnah 10
+
+<b>המפקיד מעות אצל חבירו צררן והפשילן כו':  </b>כספים בעין אין להם שמירה מעולה אלא הטמנה בקרקע או בכותל בתוך טפח הסמוך לתקרה או סמוך לקרקע וכל מה שזולת זה הוא פושע ולא שמר כדרך השומרין וחייב לשלם עד שיפרש עליו וכמו כן אם נתן הכספים במלבושו שעושין בו כעין כיס או שקשר אותן בסדינו או על בטנו בכל אלה פושע אלא אם יתפשם בידו שנאמר וצרת הכםף בידך אלא אם יפרש על בעל הממון ואם הפקיד אצלו ערב שבת ולא היה לו פנאי לטמנם יטמין במוצאי שבת מיד ואם אבדו ביום השבת אינו חייב כלום: ומן העקרים שלנו כל המפקיד על דעת אשתו ובניו של בעל הבית הוא מפקיד ולפיכך אם נתן הפקדון לבניו הגדולים אינו חייב לשלם. אלא ישבע שבועת התורה שנתן אותו הדבר להם וישבעו הם כמו כן שבועת התורה ששמרו כדרך השומרים ולא נאמר בכגון זה שיתן האדם לאשתו ולבניו שומר שמסר לשומר חייב. ודע כי שומר שמסר לשומר איזה שומר שיהיה כשיבאו עדים שהשומר השני לא פשע אלא ששמר כדרך השומרים אין השומר הראשון חייב לשלם ואין אחד מהם חייב שבועה לפי שהעדים מעידים באונס ואין מקום לשבועה אלא כשאין שם עדים: 
+
+Mishnah 11
+
+<b>המפקיד מעות אצל שולחני אם צרורין לא ישתמש כו':  </b>צרורין הוא שיהיה קשר משונה או שישים עליהם חותם ומה שזולת זה קרואין מותרין. ומה שאמר חייב באחריותן ואפי' לא נשתמש בהן לפי שאם נתיר להם להיות משתמש בהם נעשה שומר שכר עליהם ועוד יתבאר לך דין שומר שכר אבל כשיהנה מהם ונשתמש בהם אפילו נאנסו חייב באחריותן לפי שנעשה עליו כמו חוב. והלכה כר"י: 
+
+Mishnah 12
+
+<b>השולח יד בפקדון בש"א ילקה בחסר וביתר כו':  </b><b>החושב לשלוח יד בפקדון בש"א חייב כו':  </b>מחלוקת בית שמאי ובית הלל בהלכה הראשונה היא בתוספת שנתוספת בגוף הגזילה כגון שגזל רחל גזוזה וטענה אצלו בש"א משלם אותה ואת גזתה וב"ה אומרים לא ישלם לו אלא רחל גזוזה ור"ע אומר אם היתה גזוזה בעת שתבעה בדין משלם גזוזה ואם היתה טעונה משלם טעונה והלכה כב"ה אבל ביוקר ובזול אין ביניהם מחלוקת אבל הדין ביניהם כמו שאבאר כשגזל סחורה בשוה זהוב ואח"כ היה שוה ב' זהובים ואכל אותה אחר היוקר אם היא ראויה לאכילה או מכרה או נתנה לזולתו ישלם ב' זהובים כמו שהיתה שוה בעת שהוציאה מרשותו לפי שכל זמן שהדבר הגזול בעין חוזר לבעלים ולפיכך ישלם כמו שהיתה שוה הגזילה כששינה אותה או שהוציאה מרשותו אם אבדה אותה גזילה או נגנבה או יצאה מתחת ידו שלא מדעתו משלם כשעת הגזילה וכמו כן אם הוזלה משלם כשעת הגזילה. ומה שהם חולקין בסוף המשנה הוא בדיוק המקרא בש"א על כל דבר פשע ואפילו במחשבה יהיה פושע וב"ה אומרים אם לא שלח ידו במלאכת רעהו עד שישלח יד. ואמרו כיצד הוא מפרש דעת ב"ה וכשנטל ממנה רביעית והקרים הנשאר חייב לשלם אע"פ שלא הגביהה לפי שבסבת מה שהטה נתקלקל השאר. ומה שאמר הגביהה ונטל ממנה רביעית אינו על תנאי שיטול ממנה שום דבר על כל פנים ואז יהיה חייב אלא כיון שהגביהה נתחייב באונסיה ואפי' לא פחתה בשום פנים ולא נטל ממנה שום דבר. ודע זה: 
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>קונה הזהב את הכסף והכסף אינו קונה את הזהב כו':  </b>והעיקר בכל זה מה שקדם לך פירושו בפרק ראשון מקדושין כי קניית המטלטלין תהיה במשיכת הסחורה לא בנתינת הדמים והזהב והנחשת והמעות שאינם עוברים בכ"מ באותו [מקום ובאותו] זמן והם הנקראים מעות הרעות וכמו כן חתיכות כסף שאינן מצוירות והם הנקראים אסימון כלם הם סחורות כנגד המעות המצויירות שהם מטבע שלוקחין ומוכרין בהם ודע כי דינרי זהב הדינרין המצוירין העוברים בהוצאה באותו זמן ובאותו מקום גם הם דמים ואין הפרש ביניהם ובין המעות אלא הכל הם דמים לא פירות: 
+
+Mishnah 2
+
+<b>כיצד משך הימנו פירות ולא נתן לו מעות כו':  </b>עיקר הדין והראוי שמעות קונות אבל אמרו משיכה קונה גזרה שמא יאמר מוכר ללוקח נשרפו חטיך בעלייה באונס שאין המוכר חייב לשלם ללוקח ולפיכך תעמוד הסחורה ברשות המוכר ובאחריותו עד שימשוך אותה הלוקח ר"ש אומר כי כשיקבל המוכר הדמים ולא משך הלוקח סחורתו אלא שהם בבית הלוקח ואותו בית מושכר למוכר אין הלוקח יכול לחזור בו ולומר למוכר תן לי הדמים שמסרתי לך כי חזרתי בי מן המקח אלא המוכר שהדמים תחת ידו אם רצה יקיים המכר לפי שהבית שלו. ומעיקרנו דבר תורה מעות קונות ונסתלק מה שנאמר גזרה שמא יאמר לו נשרפו חטיך בעלייה לפי שהסחורה היא בביתו אם רצה לא יקיים המכר ויחזיר לו הדמים לפי שהסחורה בבית המושכר לו וכמו כן אם מכר זה השוכר למשכיר סחורה והיא בזה הבית שעקרו ללוקח אם רצה גם הוא יתקיים בידו המכר לפי שהסחורה בביתו ואם רצה חוזר בו לפי שהסחורה בשכירות המוכר וזהו טעם ר"ש כל שהכסף בידו ידו על העליונה ואין הלכה כרבי שמעון אבל הדין שכל זמן שיכול המוכר לחזור בו יכול הלוקח גם הוא לחזור וכל עוד שלא ימשך הסחורה יכול כל אחד מהם לחזור בחבירו הן שיחזיר המוכר הדמים ויקבל עליו מי שפרע או יתבע הלוקח הדמים שלו ויקח אותם אחר שקבל מי שפרע והוא ענין מה שאמרו כדרך שתקנו משיכה במוכרין כך תקנו משיכה בלקוחות וכשהבית מעיקרו ללוקח והוא בשכירות המוכר אין אחד משניהם יכול לחזור בו אלא תתקיים המכירה בהיות הסחורה באותו הבית כמו שבארנו: ואמרו מי שפרע הוא צעקה על אותו האיש אשר חזר בדבורו והוא הדין מדיני אותו שלא קיים מה שפסק עמו כי יש לו לצעוק אותה צעקה במעמד האיש ההוא שהוא צועק עליו ובאיזהו מקום שירצה וזה לשון אותה צעקה מי שפרע מאנשי דור המבול ומאנשי דור הפלגה ומאנשי סדום ועמורה וממצרים שטבעו בים הוא עתיד ליפרע ממי שאינו עומד בדבורו: 
+
+Mishnah 3
+
+<b>האונאה ד' כסף מעשרים וארבעה כסף לסלע כו':  </b>כשיקח מה ששוה ששה בחמשה או מה ששוה ששה בשבעה או מה ששוה שבעה בששה כל אלה שתות הוא נקרא ואונאה הוא אין הפרש בין שתות הדמים או שתות הסחורה והלוקח והמוכר יחזור כל אחד משניהם באונאה אלא שלוקח חוזר עד כדי שיראה לתגר או לקרובו והמוכר יחזור באונאה ואפי' אחר ימים רבים וזהו מה שאמרו מוכר חוזר לעולם כי לפי שאין הסחורה אצלו אינו יודע דמיה עד שיזדמן לו שיראה כמותה לידע דמיה. ואין הלכה כרבי טרפון: 
+
+Mishnah 4
+
+<b>אחד הלוקח ואחד המוכר יש להן אונאה כו':  </b>אמר מי שהוטל עליו ידו על העליונה הוא דעת רבי יהודה הנשיא ואין הלכה כמותו אבל הדין הוא שתות קנה ומחזיר אונאה יתר על שתות בטל מקח ולאותו שהונה משניהם יש לגרוע לו לחבירו: 
+
+Mishnah 5
+
+<b>כמה תהא הסלע חסירה ולא יהא בה אונאה כו':  </b>וכבר בארנו פעמים רבות שהסלע ארבעה דינרין ושש מעה כסף דינר ומעה שני פונדיון ופונדין שני איסרין. והלכה כר"ש: 
+
+Mishnah 6
+
+<b>עד מתי מותר להחזיר בכרכום עד כדי שיראה כו':  </b>אין כל בני אדם מכירין הדינרים ולפיכך נתנו לו זמן כדי שיראה לשולחני ואם הוא בכפר עד ערבי שבתות עד שיכנסו לכרך ויראהו למכירים. ומה שאמר אם היה מכירה ומקבלה ממנו אפילו לאחר שנים עשר חדש זהו במדת חסידות ואם לא רצה לקבלה אין לו עליו אלא תרעומות. שאינה אלא נפש רעה וזה הדין הוא ראוי במקומות שלוקחין שם המעות בלא משקל ואינם מקפידים בחסרונם והנמנע מלקבל אותם הם מעט ועל דרך הכילות אבל במקומות שמקפידין בחסרונם ואפילו פחות כמשקל שעורה ראוי להשלים לו משקל בלא ספק והראיה על זה מה שאמרו שאינה אלא נפש רעה: 
+
+Mishnah 7
+
+<b>האונאה ארבעה כסף והטענה שתי כסף כו':  </b>ארבעה כסף משקל ארבעה וששים שעורות וכשיהיה שיעור האונאה ארבעה כסף לסלע שהיא השתות חוזר האונאה ואם הוא פחות אינה אונאה כמו שקדם ואמנם החזיר זה הדין כדי לחבר מה שאמר ארבעה כסף עם מה שאמר שתי כסף בטענה וכן ביאר הגמרא בזה ופרוטה חצי שעורה מכסף וענין הטענה והודאה יתבאר במקומו במסכת שבועות: 
+
+Mishnah 8
+
+<b>חמשה חומשין הן אלו הן האוכל תרומה כו':  </b>כל זה מבואר ותוספת חומש זה בכל מה שזכר מהם הוא מן התורה ויש מהם מה שלמדו עליהם וכבר זכרנום במסכת ערלה ומסכת בכורים מסדר זרעים ודיני מעילה נתבארו במסכת מעילה: 
+
+Mishnah 9
+
+<b>אלו דברים שאין להם אונאה העבדים והשטרות כו':  </b>אמר רחמנא וכי תמכרו ממכר וגו' אל תונו דבר הנקנה מיד ליד יצאו קרקעות שאינן מטלטלין יצאו עבדים שהוקשו לקרקעות כמו שנאמר בהם לרשת אחוזה יצאו שטרות דאמר קרא ממכר דבר שגופו מכור וקנוי יצאו אלו שאין גופן קנוי ומכור אלא לראיה שבהם וכבר נתבאר ויתבאר עוד במה שיבא מסדר זה מאיזה טעם אינו חייב בהם תשלומי ארבעה וחמשה ונפטר שומר חנם ונושא שכר. ואין הלכה כר"ש ולא כר' יהודה: 
+
+Mishnah 10
+
+<b>כשם שאונאה במקח וממכר כך אונאה בדברים כו':  </b>דע כי אונאת דברים בא עליו מקרא מיוחד והוא מה שנאמר לא תונו איש את עמיתו ויראת מאלהיך והחמיר בה יותר מאונאת ממון כמו שאתה רואה שהזהיר והפחיד עליו ועוד כי האדם יכול לעשות תחבולה בה וזה בענין שיעמוד על הממכר ויאמר שרוצה לקחתו ולא יקחהו ויאמר אין רצוני לקנות או ישאל לאיש שאינו חכם באלה מן החכמות שיפרש לו כדי לביישו ויאמר הייתי סבור שהוא חכם או יספר ספורים שיש בהם דופי וחרפה לחבירו ויאמר לא נתכוונתי למה שאתם חושבים על זה נאמר ויראת מאלהיך שהוא יודע כוונתך ומה שחשבת בלבך וזהו טעם מה שאמרו ז"ל כל דבר שהוא מסור ללב נאמר בו ויראת מאלהיך וכן תמצא בתורה בכל מקום שנאמר ויראת הוא דבר שאין דייני בני אדם יכולין לדון עליו: 
+
+Mishnah 11
+
+<b>אין מערבין פירות בפירות אפילו חדשים כו':  </b>אמרו מקום שנהגו להטיל מים ביין יטילו העמיד זה בבית הגתות בלבד: 
+
+Mishnah 12
+
+<b>התגר נוטל מה' גרנות ונותן לתוך מגורה כו':  </b><b>לא יחלק החנוני קליות ואגוזין לתינוקות כו':  </b>פיטם הגגית הגדולה ועוד יתבאר זה במסכת כלים (פ"ג הלכה ו') ויש בקליפת הפול סימן שהיו יודעים בו אם יתבשל מיד או לא יתבשל אלא בטורח גדול כמו שהוא ידוע בענין הפול אבא שאול אוסר לבור את הגריסין כלומר להסיר קליפתן כדי להתלמד ממנו עליו וחכמים מתירין לפי שהוא לא הכניס בתוכה דבר אבל הוא אסור (לקנות) [לנקות] מה שנראה מן הכרי ויניח בתוכו הקליפה לפי שהוא גונב את העין ופרכוס הוא התקון והיפיו. ואין הלכה כרבי יהודה ולא כאבא שאול: 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>איזהו נשך ואיזהו תרבית כו':  </b>מה שקורא נשך הוא רבית דאורייתא ומה שקראו תרבית הוא רבית דרבנן ומה שהתנה ויין אין לו שמורה שאם לא תהיה אצלו אותה סחורה אין מותר לו שיעלנה עליו בחוב אבל הוא זה כשהיה לו עליו חוב ואמר לו תן לי מעותי שיש לי אצלך שאני רוצה ליקח בהם חטים והשיב לו וכי חטים יש לי צא ועשם עלי בשער אם היו אצלו חטים הוא מותר ואם לאו הוא אסור. ואמרו לקח ממנו חטים רצוני לומר לקח בהלואתו כלומר שהעלה על הלוה חטים כמה שיהיה אצלו אבל כשיתן איש לחבירו מעות ליקח ממנו כך וכך מדה מחטים והשער ידוע לא פחות ולא יותר זהו מותר ואע"פ שאין לו חטים וחייב ליתנו לו כל זמן שיתבענו ממנו ואפילו שלקחו ביותר או יקבל מי שפרע ויחזור בו. וכך פירש וביאר הירושלמי: 
+
+Mishnah 2
+
+<b>המלוה את חבירו לא ידור בחצרו חנם וכו':  </b><b>מרבין על השכר ואין מרבין על המכר כו':  </b>מבואר הוא ג"כ שמכירה כזו במטלטלין רבית והוא שימכור לו סחורה ביותר משויה וימתין עליו בדמים ואפילו זמן מועט יהיה אבק רבית וכמו כן כל מה שכיוצא בזה הוא אבק רבית ואינו יוצא בדיינין: 
+
+Mishnah 3
+
+<b>מכר לו את השדה ונתן לו מקצת דמים כו':  </b>כשיקח אדם קרקע ופרע קצת הדמים הדין באלו הפירות של מי הם צריך ביאור וזה שאם אמר המוכר ללוקח אימתי שתביא שאר מעותי קנה. הפירות למוכר ואם אמר לו לכשתביא מעות קנה מעכשיו הפירות אסורות לשניהם כל אותו הזמן ויהיו מופקדות על ידי שליש אם יקיים הלוקח תנאו ינתנו לו ואם לא קיים תנאו יהיו הפירות כולם למוכר: 
+
+Mishnah 4
+
+<b>אין מושיבין חנוני למחצית שכר לא יתן כו':  </b>שכרו כפועל בטל כלומר כפועל בטל של אותה מלאכה שבטל ממנה בכל יום מה שראוי לו כל זמן שתמשך השותפות ואם נתן לו בשבח יותר מן ההפסד הוא מותר כגון שהתנה עמו בפירוש שאם יהיה בה הפסד שיהא לו ממנה כך וכך חלק אם יהיה שם שבח שיהיה לו ממנה שבח כך וכך ויהיה חלק השבח יותר מחלק ההפסד בהכרח זה היתרון שהוא נתן לו מקום שכר על עמלו ואם לא פרשו כלל המתעסק בסחורה ירויח החצי ויפסיד השליש אם היה בה הפסד וכל זה כשלא ישים החנוני בקרן בין רב למעט אבל אם ישים בו ואפי' דינר לאלף ונתן לו יתרון איזה שיעור שיהיה חולק עמו בשוה ואין כאן רבית לפי שהוא סוחר לעצמו באותו דינר ואינו מיוחד לשמוש זה בלבד. וכמו כן אסור שיתן האחד הביצים והשני התרנגולת ושיחלקו האפרוחים בשוה כשישתמש בגידול האפרוחים ובמזונם אלא כשיתן לו שכר עמלו ומזונו וכמו כן לא ישימו העגלים והסייחים כמו שהם שוים עכשיו וימסרם לרועה לזון אותם עד שישמט ויחלקו השבח בשוה אא"כ יקח המשתמש שכר עמלו ומזונו או אם יתן לו יותר שום דבר בשבח או יהיה לו בעיקר העגלים והסייחים חלק כמו שבארנו וזה טעם מקבלין שיקבל אותו שותף בעיקר ויהיה חלק זה המתעסק קיים ולא יפסיד ואפי' מתו הבהמות וזו ההנאה הוא שתהיה כנגד עמלו ובא ללמד שאם ירצה כל אחד משניהם להפרד מחבירו אינו יכול עד תשלום שלש שנים וחמור עד שתהא טוענת והוא שתוכל לשאת משא: 
+
+Mishnah 5
+
+<b>שמין פרה וחמור וכל דבר שהוא עושה ואוכל כו':  </b>מפריז על שדהו כגון מה שזכרו שישכור ראובן משמעון שדהו בעשרה כורין חטין בכל שנה ואם אמר לו ראובן תן לי כך וכך דינרין שאוציא על שדה זו ואני נותן לך שנים עשר כור כל שנה מותר. ואין הלכה כרבן שמעון בן גמליאל שאומר שמין עגל עם אמו: 
+
+Mishnah 6
+
+<b>אין מקבלין צאן ברזל מישראל מפני שהוא רבית כו':  </b>צאן ברזל הוא שיתנה עמו שלא יהא הפסד עליו וכבר פירשנו ענין זה הלשון בכתובות. ומה שאמר מלוה ישראל מעותיו של כותי וכו' הוא כגון שהכותי נתן לישראל מעות ברבית וכשירצה להחזירם לכותי אין ראוי שיתנם הוא לישראל אחר ויאמר לו תעלה לכותי כדרך שאני מעלה לו אלא צריך שיתן אותו ממון לכותי וישוב הכותי וילום לישראל האחר וזה מותר והוא מדעת הכותי: 
+
+Mishnah 7
+
+<b>אין פוסקין על הפירות עד שיצא השער כו':  </b>כשער הגבוה כלומר כשער הזול שבאותו המין וישיבו במובחר שבאותו המין. ואין הלכה כרבי יוסי ולא כרבי יהודה: 
+
+Mishnah 8
+
+<b>מלוה אדם את אריסיו חטין בחטין לזרע כו':  </b>ובלבד שיהיה המנהג באותו מקום שיתן האריס הזרע שהרי בעל השדה עושה עמו חסד במה שהלוה לו אבל אם היה המנהג שיתן בעל השדה הזרע אסור להלוותו חטים בחטים אלא אם כן האריס הזורעה לא התחיל עדיין בעבודת השדה אבל אם עבד בשדה שום עבודה ואפילו דבר מועט אסור שילוה לו לפי שכבר נתקיימה באריסןת ולא יכול בעל השדה לסלקו מן האריסות ונתחייב לתת הזרע רצוני לומר בעל השדה: 
+
+Mishnah 9
+
+<b>לא יאמר אדם לחבירו הלוני כור חטים כו':  </b>אין הלכה כהלל אלא לוין סתם ופורעין סתם ובלבד שיהא אצלו כל שהוא מאותו המין או יקח ממנו על שער שבשוק אבל אם לא היה אצלו ולא פירש עליו אם הוקרו החטים יפרע כמו שהיה שוה בשעת הלואה ואם הוזלו יפרע לו שיעור מה שהלוה לו: 
+
+Mishnah 10
+
+<b>אומר אדם לחבירו נכש עמי ואנכש עמך כו':  </b>גריד ימות החמה ורביעה ימות הגשמים והקרקע בימות החמה קל לחפור לתקן למיעוט הטינוף ואורך היום. ונכוש הוא החפירה בשרשי האילנות כמו החרישה שחורשין לזרוע: 
+<b>ר"ג אומר יש רבית מוקדמת ויש רבית מאוחרת כו':  </b>מה שאמר רבן גמליאל ור"ש הכל הלכה אבל צריך שתדע שהדברים האלה וכיוצא בהם הם דברים שראוי להתרחק מהם בלבד: 
+
+Mishnah 11
+
+<b>ואלו עוברין בלא תעשה המלוה והלוה והערב כו':  </b>אמרו לוה עובר משום לא תשיך כלומר לא תנשיך ולפני עור לא תתן מכשול ערב ועדים אינם עוברים אלא משום לא תשימון עליו נשך וכמו כן הסופר: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>השוכר את האומנין והטעו זה את זה כו':  </b>שוכר עליהם או מטען בשיעור שכרן כגון ששכרם בזוז יטעה אותם ויאמר להם אתן לכם שני זוזין או ישכור אחרים בשני זוזין ויטול מהם זוז ואם הוסיף לא יוכל ליטול מהם יותר מכדי שכרו וכל זה כשלא ימצא אומנים זולתם שיעשו מלאכתו באותו שכר בעצמו וזהו מה שאמר אם אין שם אדם. ומה שאמר הטעו זה את זה כלומר שחזרו בו או שחזר בהם: 
+
+Mishnah 2
+
+<b>השוכר את האומנין וחזרו בהן ידו על התחתונה כו':</b>  כששכר אדם אומנין שיקצרו לו שדהו על דרך משל בשני דינרין ונתן להם דינר חזרו בהם הרשות בידם אם רצו יחזרו לו דינר או יאמרו לו נעשה עמך כנגד מה שנתת לנו ואם קצרו חצי אותה שדה ורוצים לחזור בהם ישום להם מה ששוה אותו חצי שק רו ואם הוא יותר מדינר לא יתן להם כלום יותר על הדינר שכבר נתן להם ויאמר להם כלו מעשיכם לקצור שאר השדה ואשלים לכם שכרכם וזהו טעם מה שאמר שחזרו בהם ידם על התחתונה ואם בעה"ב חזר בו ידו על התחתונה ויתן להם מה ששוה עמלם אם הם ראוים ליטול יותר מן הדינר ואמרו המשנה ידו על התחתונה והוא כמו שביארנו כשלקח קרקע ופרע קצת הדמים אם המוכר הוא שחזר בו הרשות ביד הלוקח אם רצה יקבל ממונו ואם רצה יקח מה שכנגד מעותיו מעדית שבאותה שדה שלקח ואם הלוקח הוא שחזר בו מן המקח הדבר הוא בהפך ובלבד שיאמר לו ערבוני יקנה ואז הוא קונה כנגד מעותיו ואם יתבע המוכר ללוקח מה שנשאר לו מן הדמים והוא מעכב פרעונו לא יתקיים המכר עד שישלים לו פרעונו: 
+
+Mishnah 3
+
+<b>השוכר את החמור להוליכה בהר והוליכו בבקעה כו':  </b>אמנם יוכל המשכיר לומר לשוכר הרי שלך לפניך כשהשכיר לו לשאת משאוי וייחד לו הבהמה אבל אם שכר ממנו לרכוב בה הוא עצמו או לשאת עליו משא אלא שאמר לו חמור סתם ולא ייחד לו הבהמה חייב להעמיד לו בהמה אחרת. ומה שאמר חייב להעמיד לו חמור יש בו דינין וזה כי אם ייחד לו בהמה ואמר לו חמור זה אני שוכר לך ומתה בדרך אם אותה נבילה שוה דמים שיקנה בהם בהמה יקנה בדמיה בהמה או ישכור בהמה באותם דמים שיוליכהו למקום שפסק עמו ואם המתה אינה שוה כדי שישכור לו בהמה אחרת יחשוב לו מה שהלך מן הדרך ויתן לו מה שראוי לו ואם שכר ממנו חמור סתם יעמיד לו בהמה על כל פנים ואם לא העמידה לו לא יחשב לו שום דבר מן השכירות. ומה שאמר הבריקה הוא שאינה יכולה להלוך מחמת חולי מחליי הבהמות. ונעשית אנגריא רוצה לומר שתלקח לעבודת המלכות: 
+<b>השוכר את החמור להוליכה בהר כו':  </b>מבואר הוא כי המכשולים בהר יותר מבבקעה וכמו כן יתחמם גוף הבהמה בבקעה יותר מבהר למיעוט נשיבת הרוחות במקומות: 
+
+Mishnah 4
+
+<b>השוכר את הפרה לחרוש בהר וחרש בבקעה כו':  </b>קנקן שם המחרישה. ואמרו פטור רצוני לומר שלא ישלם השוכר לבעל הפרה אלא האומן שחרש והיה תופס המחרישה ושברה הוא ישלם לבעל הפרה: 
+
+Mishnah 5
+
+<b>השוכר את החמור להביא עליה חטים כו':  </b>כשפסק עמו להביא חטים והביא עליו שעורים חייב אפי' שהמשא של שעורים כמשא של חטין הנפח יותר. ואם הביא עליה פחות ממשקל השעורים ואע"פ שמדתו יותר ממדת החטים פטור לפי שלא יהיה הנפח יותר אלא כשיהיה המשקל כמותו במשקל ושלשת קבין לחמור וסאה לגמל הוא חלק משלשים על מה שפסק עמו חייב. ואם הוסיף פחות מזה אינו חייב כלום אלא נותן השכר על הנוסף בלבד ואינו חייב לשלם לפי שההלכה כסומכוס: 
+
+Mishnah 6
+
+<b>כל האומנין שומרי שכר הן וכולן שאמרו כו':  </b>אם אמר הבא מעות וטול את שלך  [<small>צ"ל</small> ש"ש ואם אמר טול את שלך והבא מעות] שומר חנם וכשאמר הנח לפניך או הנח סתם אינו חייב כלום ואפי' השבועה המחויבת לשומר חנם לפי שלא קבל עליו לשמירה בשום פנים ואפי' שמירה בחנם. ואמר שמור לי ואשמור לך בזמן אחד זו היא שמירה בבעלים ואינו חייב לשלם ועוד יתבאר לך ואמנם יהיה שומר שכר כשיאמר לו שמור לי היום ואשמור לך למחר: 
+
+Mishnah 7
+
+<b>הלוהו על המשכון שומר שכר רי"א הלוהו כו':  </b>אין הפרש בין שהלוהו ואחר כך משכנו או שמשכנו ואח"כ הלוהו ומה שאמר אבא שאול מותר אדם להשכיר משכונו של עני הוא שיהיה אותו המשכון כשישכירו יהיה שכרו יותר ממה שמתקלקל בגופו כגון כלי ברזל שחופרין בהן הקרקע וכיוצא בהן. ואין הלכה כרבי יהודה והלכה כאבא שאול: 
+
+Mishnah 8
+
+<b>המעביר חבית ממקום למקום ושברה בין כו':  </b>ישבע שבועת התורה שלא פשע בה ויפטר ותמה רבי אליעזר בזה הדין ואמר איך יתכן שישבע בכגון זה שומר חנם ושומר שכר לפי ששומר שכר ואפי' לא פשע ושומר חנם גם כן אם היה אותו המקום שצוה לו שיעביר לשם החבית מקום מדרון או יש לו עדים שלא פשע עליה יתחייב גם כן שבועה. ומה שאמר רבי אליעזר דין הוא אבל אמרו שבועה זו תקנת חכמים היא שאם אין אתה אומר כן אין לך אדם שמעביר חבית לחבירו ממקום למקום ותקנת תכמים אינה אלא בשומר חנם על איזה ענין שיהיה ושומר שכר הוא שיעביר חבית בשכר וישברנה במקום מפורסם שאפשר שימצא לשם עדים ויתחייב לשלם אלא אם כן הביא עדים שלא פשע בה בשעה שהעבירה: 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>השוכר את הפועלים ואמר להם להשכים כו':</b>  והלכה כרבן שמעון בן גמליאל: 
+
+Mishnah 2
+
+<b>ואלו אוכלין מן התורה העושה במחובר לקרקע כו':  </b>אמרה תורה בשכיר שהתירה לו לאכול ואל כליך לא תתן וקבלנו בפי' זה הכתוב בזמן שאתה נותן לכליו של בעל הבית אתה אוכל אין אתה נותן לכליו של בעל הבית אינך אוכל ולפיכך אינו אוכל עד גמר מלאכה וכשיהיה הדבר שהוא עוסק בו תלוש מן הקרקע יש לו לאכול בשעת מלאכתו ולמדנו זה מדקאמר רחמנא לא תחסום שור בדישו וכמו שאוכל שור בתלוש בשעת מלאכה כך יאכל הפועל והראיה על זה ממה שאמר לא תחסום שור בדישו ולא אמר לא תדוש בשור חסום רצונו לומר שלא תהא חסימה בשום פנים לא לשור ולא לאדם: 
+
+Mishnah 3
+
+<b>היה עושה בידיו אבל לא ברגליו ברגליו אבל כו':  </b>רבי יוסי ב"ר יהודה אומר מה שור בידיו ורגליו אף פועל בידיו ורגליו. ואין הלכה כרבי יוסי ב"ר יהודה: 
+
+Mishnah 4
+
+<b>היה עושה בתאנים לא יאכל בענבים כו':  </b>אמר רחמנא בפועל ואכלת ענבים ובאה הקבלה ענבים ולא דבר אחר ואמנם התיר להם לאכול בהליכתן מאומן לאומן ובחזירתן לגת לפי שבאותה שעה הם בטלים וכיון שאי אפשר להם בלא אכילה טוב הוא לאכול בשעת הבטלה ולא יאכלו בשעת (גמר) מלאכה ויתבטלו כל זמן שאוכלין וזה לטוב בעל הבית. ומה שאמר ובחמור עד שתהא פורקת רצונו לומר שהבהמה לא ימנעו אותה מלאכול ממשוי שעל גבה כל זמן שהיא טעונה עד שיפרקו ממנה המשוי ובאותה שעה ימנענה מלאכול: 
+
+Mishnah 5
+
+<b>אוכל פועל קישות אפילו בדינר וכותבת אפילו בדינר כו':</b>  תנא קמא סבר אין מלמדין אותו וחכמים אומרים מלמדין והלכה כחכמים: 
+
+Mishnah 6
+
+<b>קוצץ אדם ע"י עצמו ע"י בנו ובתו הגדולים כו':  </b>מי שיש בהם דעת לא יאכלו כפי מה שהתנה עמהן אע"פ שכולן פועלין ואותם שאין בהם דעת יאכלו לפי שאינם יודעים ענין המחילה והמקום זכה להן באכילתן לפי שהפועל משל שמים הוא אוכל ולפיכך הוא עיקר אצלנו לו זכה רחמנא לאשתו ובניו לא זכה להו רחמנא. 
+
+Mishnah 7
+
+<b>השוכר את הפועלים לעשות בנטע רבעי שלו כו':  </b>כבר ביארנו במקומו דין נטע רבעי ודין הטבל בסדר זרעים ואם אתה זוכר אותם כל זה מבואר: 
+
+Mishnah 8
+
+<b>שומרי פירות אוכלין מהלכות מדינה כו':  </b><b>ארבעה שומרים הן שומר חנם והשואל נושא שכר כו':  </b>שומרי פירות רצונו לומר כשהיו תלושים אבל כשהוא שומר אותם והם מחוברים לקרקע כמו שומרי גנות ופרדסים אינן אוכלין לא מן התורה ולא מן הלכות המדינה. ואלו הארבעה שומרים דיניהם מפורשים בכתוב בתורה וזה כי מה שנאמר כי יתן איש אל רעהו כסף או כלים עד סוף הפרשה קבלנו בו שזה הדין בשומר חנם והפרשה השניה והוא שנאמר כי יתן איש אל רעהו חמור או שור או שה וגו' בזה הקבלה כי הוא בשומר שכר והשוכר לפי שדין שניהם אחד והפרשה השלישית מבוארת שהיא בשואל שנאמר וכי ישאל איש: 
+
+Mishnah 9
+
+<b>זאב אחד אינו אונס שני זאבים אונס כו':  </b>כבר נתבאר לך כי שומר שכר והשוכר פטורין מן האונס לפי שאמר הכתוב בהם הטרפה לא ישלם ואינם חייבים גם כן בשבורה ובשבויה לפיכך זכר בהם הדברים שהם אונס. ואין הלכה כרבי יהודה ולא כידוע הבבלי: 
+
+Mishnah 10
+
+<b>מתה כדרכה הרי זה אונס סנפה ומתה כו':  </b><b>מתנה ש"ח להיות פטור משבועה כו':  </b>תרגום לענות נפש לסגפא נפש ומה שאמר עלתה ונפלה הרי זה אונס הוא כשתחזק יותר מן הרועה ותכריחתו והוא רוצה להסיר אותה משם ותמלט מידו ותפול אבל אם הניח אותה לעלות ואע"פ שלא העלה אותה אינו אונס. וצוק שם הר גבוה ונתבאר זה ביומא (פ"ז) וכבר ידעת כי נושא שכר והשוכר חייבין לשלם אבדה וגנבה וחייבין שבועה על האונס ולפיכך אמר שאם התנו שלא ישלמו מה שהם חייבין לשלם ולא ישבעו על מה שחייבים עליו לישבע: 
+
+Mishnah 11
+
+<b>כל המתנה על מה שכתוב בתורה תנאו בטל כו':  </b>כל המתנה על מה שכתוב בתורה תנאו בטל אלא אם היה התנאי בדבר שבממון כמו שבארנו ומשנתנו זו בדבר שאינו של ממון. כל תנאי שהמעשה בתחלתו הוא שיהיה המעשה שנפל עליו התנאי קודם התנאי כגון שיתן גט לאשתו ויאמר לה הרי זה גיטך ואח"כ יחזור ויאמר לה אם יהא כך וכך תנאי זה אינו קיים וכל שאפשר לו לקיימו בסופו הוא שיתנה בדבר שיוכל לעשותו אבל אם התנה בדבר שהוא מן הנמנע כגון מי שאומר לאשתו הרי זה גיטך על מנת שתעלה לרקיע או תרדי לתהום או תבלעי קנה בן מאה אמה כל אלה התנאים בטלים והרי זה גט כשר וכל אלה עקרים קיימים מוסכם עליהם. והלכה למעשה בכל דין: 
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>השואל את הפרה ושאל בעליה עמה כו':  </b>מפי השמועה למדנו שזה שנאמר אם בעליו עמו לא ישלם רצונו לומר אם שאל בעליו עמו בשעת שאלה והעיקר אצלנו באלו הדינים היה עמו בשעת שאלה אינו צריך להיות עמו בשעת שבורה ומתה לא היה עמו בשעת שאלה אע"פ שהיה עמו בשעת שבורה ומתה חייב ולא נאמר בזה בעליו עמו ומן העקרים גם כן אם כששאל פרה ובעליה אפי' פשע בה פטור: 
+
+Mishnah 2
+
+<b>השואל את הפרה שאלה חצי היום ושכרה חצי היום כו':  </b>מן העיקרים אצלנו בדינים כי מי שתובע ואמר מנה לי בידך והלה אומר איני יודע פטור כלומר שאינו חייב לשלם ולא לישבע שבועת התורה אבל ישבע שבועת היסת שאינו יודע אבל אם אמר לו חמשים יש לך בידי וחמשים איני יודע חייב רצוני לומר שהוא חייב לשלם הכל לפי שהוא מחויב שבועה לפי שהוא מודה במקצת כמו שביארנו בפרק אחרון מכתובות ואינו יכול לישבע כיון שהוא מסתפק באותו המקצת שהיה חייב לישבע עליו והעיקר אצלנו כל המחויב שבועה ואינו יכול לישבע משלם וכיון שהעיקרים האלה הלכות פסוקות מה שאמר בכאן המשאיל אומר שאולה מתה והלה אומר איני יודע חייב אינה הלכה אלא על הענין שאמרנו והוא שיודה לו במקצת ויאמר במקצת איני יודע חייב כגון שיטעון המשאיל שתי פרות מסרתי לך יום אחד בשאילה ויום אחד בשכירות ומתו שתיהן בזמן שאלה ויאמר השואל אחת מהן מתה בזמן שאלה ואחת איני יודע ואז יהיה השיאל חייב שתי פרות על זה הדרך תקיש וגם כן ביארנו בסוף כתובות כי כשטוען חבירו חטים והודה לו בשעורים פטור ואינו חייב שבועת התורה לפי שמה שטענו לו לא הודה לו ומה שהודה לו לא טענו ואפילו דמי שעורים שמודה לו בהם אינו חייב להוציא מתחת ידו וכיון שזה מעיקרנו אם כן מה שאומר בכאן ישבע השוכר ששכורה מתה הוא על ידי גלגול וזה שישבע השוכר שבועת השומרים והיא שבועת התורה שמתה כדרכה ואפילו על טענתו שאומר ששכורה מתה וזהו עיקר השבועה וישבעו אותה על ידי גלגול ששכורה מתה או בשעת שכירות מתה: ומה שאומר יחלוקו הוא דעת סומכוס שאמר בכל מקום ממון המוטל בספק חולקים וכבר ביארנו שסברתו דחויה אבל העיקר הקיים שלא ימוש המוציא מחבירו עליו הראיה ואם לא נתברר הראיה ישבע הנתבע שבועת היסת שאינו יודע או ישביע אותו על ידי גלגול שאינו יודע: 
+
+Mishnah 3
+
+<b>השואל את הפרה ושלחה לו ביד בנו ביד עבדו כו':  </b>כבר ידעת שעבד כנעני ידו כיד רבו ומה שאמר בכאן ביד עבדו חייב הוא כשיהיה עבד עברי: ומה שאמר וכן בשעה שמחזירה רוצה לומר כשהחזירה בתוך ימי שאלה הוא שאין לו רשות לשלחה ביד אחר אלא ברשות בעלים אבל אם החזירה אחר ימי שאילתה ושלחה על יד זולתו ומתה פטור לפי שאחר ימי שאלה ישוב כשומר שכר ודע זה: 
+
+Mishnah 4
+
+<b>המחליף פרה בחמור וילדה וכן המוכר שפחתו כו':  </b>איני צריך להחזיר פעם שניה אותם העיקרים שכבר זכרתי בזה הפרק והם המוציא מחבירו עליו הראיה וטענו חטים והודה לו בשעורים פטור שאם אתה זוכר אותם תדע שזאת המשנה לדעת סומכוס: ומה שאמר ישבע המוכר רצונו לומר על ידי גלגול כמו שביארנו מן העיקרים אין נשבעין על טענת עבדים אלא בגלגול כמו הקרקעות: 
+
+Mishnah 5
+
+<b>המוכר זיתיו לעצים ועשו פחות מרביעית כו':  </b>מה שאמר בכאן יחלוקו הלכה הוא לפי שההנאה לשניהם ביחד ובלבד שיאמר קוץ סתם ואם עשו פירות פחות מרביעית אין אדם מקפיד על זה ואם הם יותר יחלוקו אבל אם אמר לו קוץ לאלתר אפילו פחות מרביעית הם לבעל הקרקע ואם התנה עם הלוקח ואמר לו קוץ כשתרצה אפילו עשו יותר מרביעית לבעל העצים: ומה שאמר שטף נהר את זיתיו הוא כשעקרו בגושיהם כלומר בעפר שסביבות השרשים שיוכל האילן להסתפק מהם ושרשי אותו האילן קיימין באותן גושין ולכן יהיו הפירות שעושין כל שלשת השנים לשניהם ואחר ג' שנים הכל לבעל הקרקע כשיהיו גבוהין ג' טפחים ושרשי אותם הזיתים קבועין באותן גושין: 
+
+Mishnah 6
+
+<b>המשכיר בית לחבירו בימות הגשמים כו':  </b>בימות החמה שלשים יום רצונו לומר שאינו יכול להוציאו אלא אם כן הודיעו קודם ימות הגשמים שלשים יום ואם לא הודיעו לא יוציאו עד שיעברו ימות הגשמים וכמו כן מה שאמר י"ב חדש רוצה לומר שיודיעו ויאמר לו בקש לעצמך בית דירה ואין יכול להוציאו עד שיעברו י"ב חדש אחר שהודיעו. והלכה כרבן שמעון בן גמליאל [לפי שאלו החנויות יש בהן בנין וטורח גדול]: 
+
+Mishnah 7
+
+<b>המשכיר בית לחבירו המשכיר חייב בדלת כו':  </b>הזבל לבעה"ב זהו כשיכניסו בהמות שאינן לשוכר וזבלו הבית אבל זבל הבהמות שיש לשוכר הוא שלו: 
+
+Mishnah 8
+
+<b>המשכיר בית לחבירו לשנה נתעברה השנה כו':  </b>אין הלכה כרשב"ג ולא כר' יוסי אלא כל זמן שאמר דינר לחדש ואפי' אמר כך וכך לשנה כולו למשכיר לפי שעיקר אצלנו הכל הולך אחר הפחות שבלשונות וקרקע בחזקת בעליה קיימת לפיכך אמרו כולו למשכיר על איזה ענין שיהיה: 
+
+Mishnah 9
+
+<b>המשכיר בית לחבירו ונפל חייב להעמיד לו בית כו':  </b>זה הדין כשהראה לו בית ידוע ואמר לו בית כזה אני משכיר לך ולפיכך חייב להעמיד לו בית שיהיה מדת ארכו ומדת רחבו כמו הבית שהראה לו אבל אם אמר לו בית זה אני משכיר לך ונפל אינו חייב לבנותו ואם אמר לו בית סתם יעמיד לו מקום שיקרא בית בין שיהיה גדול ממנו בין שיהיה קטן ממנו: 
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>המקבל שדה מחבירו במקום שנהגו לקצור כו':  </b>הקנים ששניהם חייבים לספק הם שסומכים בהם הגפנים וחולקים אותם בסוף הזמן וכאילו אמר מה טעם חולקים בקנים מפני ששניהם מספקין את הקנים: 
+
+Mishnah 2
+
+<b>המקבל שדה מחבירו והיא בית השלחין כו':  </b>צריך אתה לידע אלו השלשת שמות על איזה ענין הם נופלין והם שוכר וחוכר ומקבל וזה כי השוכר הוא שוכר הקרקע שיחרוש אותו בדמים קצובים בכך וכך דינר ומקבל הוא ששוכר אותו קרקע בחלק ידוע מן הפירות שיעשה כגון שיפסוק עמו בחצי הפירות שיוציא השדה או השליש וחוכר הוא ששוכר הקרקע בשיעור ידוע מחטים או משאר הזרעים הנזרעים והוא שיפסוק עם בעל השדה שיתן לו כך וכך מדה ממין פלוני מן הזרעים בין שתעשה הארץ הרבה או מעט ועוד פירוש מקבל נופל דרך כלל על השוכר ועל החוכר שכן הוא אומר במשנה מקבל ורצונו לומר חוכר או שוכר וכאילו אמר המקבל שדה בחכירות או בשכירות ומה שאמר בזו המשנה והלכה שלפניה מקבל זה הדין בעצמו בשוכר ג"כ לטעם שפירשנו: ואמרו השכיר לו בית השלחין להודיענו שכוונתו שיהיה כמו שהוא עכשיו כל זמן שהוא ברשותו לפיכך יפחות לו משכירותו. ופירוש מנכה יפחות: 
+
+Mishnah 3
+
+<b>המקבל שדה מחבירו והובירה שמין אותה כו':  </b>כבר ביארנו כי מקבל הוא ששוכר הארץ בחלק ממה שתוציא ואם הובירה ולא זרעה ישער מה שראויה לעשות אילו זרעה וישלם החלק שפסקו ביניהם וזה מבואר: 
+
+Mishnah 4
+
+<b>המקבל שדה מחבירו ולא רצה לנכש אמר לו כו':  </b>לנכש לנקות השדה כשיגדל הזרע יצמחו עמו מינים מן העשבים וכשמנקין אותן מוסיף הזרע על תבואתה הרבה לפי שתתן השדה כל כחה אל הזרע וזה דבר ידוע אצל עובדי אדמה ולפי שזה החוכר שנותן שיעור מסוים היה יכול לומר לו אני לא אנקה ואינך רשאי להכריחני לנקות לפי שאין לך הפסד אם אאסוף מעט תבואה. לולי מה שזכר מפסידות הקרקע להבא: 
+
+Mishnah 5
+
+<b>המקבל שדה מחבירו ולא עשתה אם יש בה כו': </b> כרי הוא ערימת התבואה שיוכל לכסות הרחת בגבהו והוא שיעור סאתים יצא ידי חובתו ור' יהודה אומר שזה שיעור שאינו ידוע לפי שזה הכלי הנקרא רחת אפשר שיהיה ארוך או קצר כדי נפילה שיעור מה שזרע בה וזה הדין הוא במקבל שביארנו שהוא ששוכר בחלק מן התבואה שתצא בה. ואין הלכה כרבי יהודה: 
+
+Mishnah 6
+
+<b>המקבל שדה מחבירו ואכלה חגב או נשדפה כו':  </b>וזה הדין כולל לשוכר וחוכר. ומכת מדינה הוא שיהיו רוב שדות מאותה מדינה מקולקלות. ואין הלכה כרבי יהודה: 
+
+Mishnah 7
+
+<b>המקבל שדה מחבירו בי' כור חיטים לשנה כו':</b>  זה מבואר:
+
+Mishnah 8
+
+<b>המקבל שדה מחבירו לזרעה שעורים לא כו':  </b>דיני משנה זו הם כפי שינוי הארצות ועיקר הדבר הוא כשיפסוק עמו לחרוש שדה ולזרוע מין ממיני הזרעים יש לו לזרוע מה שהזיקו בקרקע מעט מאותו הדבר שפסק עמו ולא יזרע מה שהזיקו גדול ממנו ועושים בזה על פי שיודעים בטבע אותו המקום בזריעה מן המתעסקין בחרישתה ועבודתה: 
+
+Mishnah 9
+
+<b>המקבל שדה מחבירו לשנים מועטות כו':  </b>שרשי הפשתן ישארו בקרקע הרבה. וקורת שקמה עץ השקמה הגדל בקרקע בשני השכירות. 
+
+Mishnah 10
+
+<b>המקבל שדה מחבירו לשבוע אחד בז' מאות זוז כו':</b>  זה מבואר:
+
+Mishnah 11
+
+<b>שכיר יום גובה כל הלילה שכיר לילה גובה כו':  </b>מפי השמועה למדו שזה שאמר יתברך לא תלין פעולת שכיר אתך עד בקר שזה מדבר בשכיר יום שגובה כל הלילה ומה שנאמר ביומו תתן שכרו שהוא מדבר בשכיר לילה שגובה כל היום: ומה שאמר בזו המשנה שכיר שעות גובה כל היום וכל הלילה רצונו לומר שכיר שעות ביום גובה כל היום ושכיר שעות בלילה גובה כל הלילה: 
+
+Mishnah 12
+
+<b>אחד שכר אדם ואחד שכר בהמה אחד כו':  </b>שבועת השכיר הוא שבועת התורה ובלבד כששכר אותו בעדים אבל אם לא שכרו בעדים מגו דיכול לומר ליה לא שכרתיך נאמן לומר כבר נתתי לך שכרך וישבע שבועת היסת שנתן לו שכרו כמו שנתבאר בשביעי ממסכת שבועות. ופירוש המחהו שהכניס את החנוני תחתיו לפורעו: 
+
+Mishnah 13
+
+<b>המלוה את חבירו לא ימשכננו אלא בב"ד כו':  </b><b>אלמנה בין שהיא עניה בין שהיא עשירה כו':  </b><b>החובל את הרחים עובר משום לא תעשה כו':  </b>אמר רחמנא ואם איש עני הוא לא תשכב בעבוטו רצונו לומר לא תשכב ועבוטו אצלך אלא יחזיר לו מה שאינו יכול לעמוד בלתו ואין אצלו מה שיחליף במקומו כמו שבאר השם יתברך כי היא כסותו לבדה וגו' ואין הלכה כרשב"ג ואסור לחבול האלמנה משום חשד כשתתעכב אצל הממשכן אותה בשביל המשכון שלה או שיארע ביניהם קלקול ולפיכך השוה בדבר העניה והעשירה: 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>הבית והעלייה של שנים שנפלו שניהם כו':  </b>כשנוכל להביא ראיה מענין הנפילה מה שהוא לבעל הבית ומה שהוא לבעל העליה נעשה על פי אותה ראיה ואם לא נדע חולקין. ומה שאמר נוטלן ועולות לו הוא כשיודה לו בעליו במקצת מה שטען ויאמר לו במקצת איני יודע על העיקר שביארנו לך בזו המסכת שכל המחויב שבועה ואינו יכול לישבע משלם: 
+
+Mishnah 2
+
+<b>הבית והעלייה של שנים נפחתה העלייה ואין בעל הבית כו':  </b>משנה זו מדברת במי שהשכיר עלייה ואמר לשוכר עלייה ע"ג הבית אני משכיר לך ולפיכך יורד ודר עמו בבית אבל אם אמר לו עלייה ולא זכר בית אינו חייב לתקן ואם אמר לו עלייה סתם חייב להשכיר לו עלייה על דרך מה שקדם בשכירות הבהמות ומחלוקת ר' יוסי וחכמים במעזיבה והוא הטיט והעפר שטוחין על התקרה ר' יוסי אומר מעזיבה להשוות הגומות הוא לפיכך בעל העלייה נותן את המעזיבה וחכ"א המעזיבה נעשית לחזוק התקרה לפיכך חייב בעה"ב לבנותו ואם אינו רוצה הרי בעל העלייה בונה את הבית ויושב בתוכו עד שיתן לו את כל יציאותיו: 
+
+Mishnah 3
+
+<b>הבית והעלייה של שנים שנפלו אמר בעל העלייה כו':  </b>מה שאמר בכאן של שנים רצונו לומר שהיה עיקר הבית של א' והעלייה של שני אלא ששכר האחד מן השני. ואין הלכה כרבי יהודה: 
+
+Mishnah 4
+
+<b>וכן בית הבד שהוא בנוי בסלע וגינה אחת כו':  </b>כל מקום שאומר בו נפחת רצונו לומר שלא יוכל להשתמש בו בענין מה שהיה משתמש מתחלה מחמת אותו הפחת אלא בעמל וכל זמן שאנו נותנין הוא שלשים יום והוא זמן ב"ד: 
+
+Mishnah 5
+
+<b>מי שהיה כותלו סמוך לגינת חבירו ונפל כו':  </b><b>המוציא זבל לרשות הרבים המוציא מוציא כו':  </b>רשב"ג סבר שנותנין לו זמן ואם הזיק בתוך הזמן ההוא פטור ואם הזיק אחר הזמן חייב ואינה הלכה אלא כל היזק שיבא ממנו ישלם לעולם: 
+
+Mishnah 6
+
+<b>שתי גינות זו על גב זו והירק בינתיים רבי מאיר כו':  </b>מה שאמר כל שיכול לפשוט את ידו הוא בענין שלא יסכן בעצמו ויתפשט פשוט שיהיה קרוב לנפול ממנו אלא שיתפשט שיעור מה שיוכל בלא סכנה והלכה כר"ש:  ‪
+<small>סליק פירוש המשניות להרמב"ם ממסכת בבא מציעא </small>
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Eduyot/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Eduyot/English/Sefaria Community Translation.txt
new file mode 100644
index 0000000000000000000000000000000000000000..358f7454e1fb50c5fcba3d1e28df3d1ab8585a93
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Eduyot/English/Sefaria Community Translation.txt	
@@ -0,0 +1,24 @@
+Rambam on Mishnah Eduyot
+רמב"ם משנה עדיות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rambam on Mishnah Eduyot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+Shemaya and Avtalion were the masters of Shamai and Hillel, as described in Mishna Avot. They were converts, and the accents of idol-worshippers stayed in their speech, so that they would say <i>'in'</i> rather than <i>'hin'</i>. Hillel would repeat exactly what he heard from them, so that he would also say "a complete <i>'in'</i>", as he was taught. This is what our rabbis taught, that one is obligated to transmit traditions in the language of the master. There are those who have a different explanation, and say that it says <i>'hen'</i> rather than <i>'hin'</i>. But the first explanation is the one I learned from my father, may his memory be a blessing, and he learned it from his teacher, and his teacher from his teacher. And the <i>hin</i> is equivalent to three <i>kab</i>, which is half a <i>se'ah</i>, and a <i>log</i> is quarter of a <i>kab</i>. And we have explained these measurements in the commentary to the tractate of Pe'ah.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Eduyot/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Eduyot/English/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..8178961af35234b65f9f8b843ac4b27ef4dd900f
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Eduyot/English/merged.txt	
@@ -0,0 +1,27 @@
+Rambam on Mishnah Eduyot
+רמב"ם משנה עדיות
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Eduyot
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rambam on Mishnah Eduyot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+Shemaya and Avtalion were the masters of Shamai and Hillel, as described in Mishna Avot. They were converts, and the accents of idol-worshippers stayed in their speech, so that they would say <i>'in'</i> rather than <i>'hin'</i>. Hillel would repeat exactly what he heard from them, so that he would also say "a complete <i>'in'</i>", as he was taught. This is what our rabbis taught, that one is obligated to transmit traditions in the language of the master. There are those who have a different explanation, and say that it says <i>'hen'</i> rather than <i>'hin'</i>. But the first explanation is the one I learned from my father, may his memory be a blessing, and he learned it from his teacher, and his teacher from his teacher. And the <i>hin</i> is equivalent to three <i>kab</i>, which is half a <i>se'ah</i>, and a <i>log</i> is quarter of a <i>kab</i>. And we have explained these measurements in the commentary to the tractate of Pe'ah.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Eduyot/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Eduyot/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..686ce1f382b3c2aef34c7ad2b8d6e3bbffd42563
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Eduyot/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,489 @@
+Rambam on Mishnah Eduyot
+רמב"ם משנה עדיות
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה עדיות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+אמר כל זה לחלוק על ר' אליעזר שאמר ארבע נשים דיין שעתן כמו שמבואר בפרק ראשון ממסכת נדה ושמאי סבר אין הארבע נשים בלבד אלא כל הנשים דיין שעתן ר"ל כשהן נוגעות טהרות וראו דם אין אומרים שמא קודם לכן ראו דם ולא הרגישו בעצמן ואותן טהרות שנגעו בהן טמאות וזהו דין תורה אבל הלל עשה סייג לדבריו ואמר מפקידה לפקידה ואפי' לימים הרבה כי כשתבדוק עצמה באחד בשבת על דרך משל ומצאה עצמה טהורה ועמדה עד יום חמישי לא פקדה עצמה ובדקה עצמה ונמצאת טמאה כל מה שנגעה מן הטהרות מיום ראשון אחר הפקידה הראשונה עד הפקידה השניה הם טמאות כלם על דעת הלל וזו היא חומרא שהחמיר ושמאי לא סבר חומרא זו שהיה חושש לבטול פריה ורביה כי אם נשים אותה בחזקת טמאה מפקידה לפקידה תהיה אצל בעלה לעולם ספק טמאה ולא ישמש עמה ברוב הימים:  
+<b>וחכ"א מעת לעת ממעטת על יד מפקידה לפקידה.</b><br> ופירוש זה כי כשבדקה עצמה ומצאה טהורה ועמדה ימים רבים שלא בדקה עצמה ואח"כ בדקה עצמה ומצאה עצמה טמאה כל הטהרות שנגעה מעת שבדקה עצמה ומצאה עצמה טמאה  טמאות ופירוש ממעטת תחזור לאחור: וענין מפקידה לפקידה ממעטת על יד מעת לעת כי כשבדקה עצמה ומצאה עצמה טהורה אח"כ בדקה עצמה ומצאה עצמה טמאה כל הטהרות שנגעה מפקידה ראשונה עד פקידה שניה טמאות ובלבד שתהיו השתי בדיקות בתוך הארבעה ועשרים שעות ויהיה משמעות דברי חכמים כך אם היה בין פקידה לפקידה ימים הרבה אינה ממעטת על יד אלא מעת לעת ואם היה מפקידה לפקידה פחות מארבעה ועשרים שעות ממעטת על יד מפקידה לפקידה בלבד: ופי' ווסת שעות ידועות לטומאה כגון שתהיה מנהגה שתראה דם נדותה משלשים לשלשים יום או משני חדשים לשני חדשים כי כשתראה דם בעת הידוע אינה ממעטת על יד כלל:  
+<b>והמשמשת בעדים.</b><br> אינו ר"ל שיכולה אשה לשמש בעדים ובזולת עדים אבל ר"ל כי כששמשה ביתה שאין זה מותר לה אלא בעדים ופי' עדים אותם בגדים שמקנחת עצמה בהם אחר התשמיש היא והוא ואם נמצאו אותן בגדים טהורין והרי זו כפקידה והשמיענו זה לפי שיעלה בדעתנו כי הבגדים שמקנחים עצמם היא ובעלה כשנמצאו טהורים שלא יהיו חשובים כפקידה דשמא מעט דם היה על אותן בגדים ונתערב בזרע ואינו נראה הודיענו שאין לחוש לזה והבגד שמקנחת בו עצמה קודם התשמיש כמו שנתבאר בראש מס' נדה ואע"פ שאין זה ראוי אינו נחשב כפקידה לפי שנחוש שמא דם שתת ממנה אבל היא לגודל תאותה לתשמיש לא הכניסה אותו הבגד כל צרכו ומעקרינו כי האשה כשיצא ממנה דם מן המקור ואע"פ שאינו יוצא חוץ לגופה אלא שעומד בתוך גופה היא טמאה לפי שנאמר דם יהיה זובה בבשרה ואע"פ שהוא בבשרה ועוד יתבאר זה במקומו במסכת נדה: ואמרו ממעטת בעל יד מעת לעת ועל יד מפקידה לפקידה. הוא דעת חכמים וכמו שבארתי. והלכה כחכמים:  
+
+Mishnah 2
+
+הקב. הוא ששית הסאה וכבר בארנו שעורו בסוף פאה:  
+משהגדילו המדות. <small>[נוסף על שיעור הקב ורובע. רובע הקב. ורובע הוא רובע הקב.]</small> שעור הקב רובע הקב ורובע הוא רובע הקב ושמו שעור חלה חמשה רבעים והוא קב ורובע וכאילו זה הקב ורובע מן המדה הגדולה הזאת הוא קב וחצי מן המדה הראשונה וכבר בארנו בפרק שני ממסכת חלה ששעור החלה נודע במדה ולא במשקל לשנוי הדברים הנמדדים בכבדותם וקלותם אע"פ שהמדה אחת ולשם בארנו שמדת החלה היא מדה שיהיה רחבה עשר אצבעות על עשר אצבעות ברום שלש אצבעות ועשירית אצבע ועשירית עשירית אצבע וחלק משני אלפים וחמש מאות מאצבע על הדקדוק ואם תרצה לומר בקרוב מעט מאד תאמר מדה שיהיה בה שבעה אצבעות פחות שתי תשיעיות אצבע ברום ז' אצבעות פחות ב' תשיעיות אצבע וכבר בארנו פעמים רבות כי האצבע שמשערים בו הוא הגודל ואני עשיתי מדה בתכלית מה שיכולתי מן הדקדוק ומצאתי הרביעית הנזכרת בכל התורה תכיל מן היין קרוב כ"ו כספים הנקראים דרה"ם בערבי ומן המים קרוב לכ"ז דרה"ם ומן החטה קרוב לאחד ועשרים דרה"ם ומקמח החטה כגון שמנה עשר דרה"ם ומצאתי שעור חלה באותה המדה חמש מאות ועשרים דרה"ם בקרוב מקמח חטים ואלה הדרה"ם כלם מצריות וכמו כן אלה המינים שמדדתי מצריות גם כן והלכה כחכמים:  
+
+Mishnah 3
+
+שמעיה ואבטליון. הם רבותיהם של שמאי והלל כמו שמבואר באבות והיו גרים ונשאר בשפתם לעגי שפת העובדי כוכבים והיו אומרים אין במקום הין והלל היה אומר כן מלא אין כמו ששמע מהם והוא מה שאמרו רבותינו ז"ל חייב אדם לומר בלשון רבו ויש מי שקורא מלא הן מלא הין ואומר שהשינוי כאילו הוא בין הן להין והקריאה הראשונה הוא שלמדתי מאבא מורי ז"ל שלמד מפי רבו ורבו מפי רבו ז"ל וההין הוא שלשת קבין וזהו חצי סאה ולוג רובע הקב לפי שהקב ד' לוגין וכבר בארנו שם שעור הלוג במסכת פיאה: 
+
+וגרדיים. אורגים ופסק ההלכה כפי מה שהעידו שני גרדיים ועוד יתבארו עקריה במסכת מקואות. והתחיל במשנה ראשונה ושניה לפני זו אע"פ שאין בהם עדות לפי שהם גם מחלוקת שמאי והלל ואין הלכה כאחד משניהם בשלש משרות אלו אחר כן חזר לתת טעם לחזוק דבריהם ואע"פ שאין הלכה כמותם והביא כל מה שדומה להם אחר כן הביא ההלכות שדעת שמאי עצמו בהן כדעת חכמים אחר כן ההלכות שסברת שמאי בהן אינה כסברת חכמים אחר כן ההלכות שחזרו בית הלל להורות כבית שמאי וסיים הפ' וחזר על העדיות שהם כוונת המסכת: 
+
+
+Mishnah 4
+
+שלא יהיה אדם עומד על דבורו. כלומר שלא יפצר לקיים סברתו ויעמד בה ויודיעהו שישנה סברתו כי אבות העולם והם שמאי והלל נדחו דבריהם ולא עמדו חכמים על דבריהם כמו שקדם: 
+
+
+Mishnah 5
+
+כוונת זו המשנה כי כשיהיה ב"ד שעשה מעשה כדעת יחיד אין ב"ד אחר יכול לחלוק בזה ויפסק הדין על דעת רבים אלא אם היה גדול במנין מן הב"ד שקדם שעשה על דעת היחיד וגדול בחכמה ממנו כלומר שיהיה ראש ישיבת זה הב"ד חכם מאותו שקדם: 
+
+
+Mishnah 6
+
+אחר שקדם לו המאמר בתועלת קיום דברי היחיד בין המרובין והוא שאפשר שיפסוק ב"ד כסברת אותו היחיד אמר ר' יהודה לאיזה טעם זכרו דברי יחיד הנדחים כלומר שאין עושין ב"ד לעולם כדבריו ואמר שהטעם להזכיר אותו לפי שאם למד אדם אותו הדבר וחשב שהכל מודים בו וימצא שעושים חילוף הדברים ויבא בלבו ספק אז נודע לו שזה הדבר שלמד הוא דעת יחיד וכבר נדחה: 
+
+
+Mishnah 7
+
+העיקר אצלנו כי רובע הקב מעצמות המת מטמא באהל ובית שמאי אומרים שאפי' היה זה השעור ממתים הרבה יטמא באהל ובית הלל מתנים בזה שני תנאים האחד שיהיה הרובע קב מגוף אחד וזהו שאמרו מן הגויה והתנאי השני שיהיה באותו הרובע עצמות מיותר מאחד ולא יהיה רוב במנין או בשיעור ורוב המנין הוא מאה ועשרים וחמשה עצמות לפי שמנין עצמות האדם מאתים ושמנה וארבעים כמו שנתבאר בפרק שני מאהלות ושמאי אומר אפילו יהיה רובע מן עצם אחד הוא מטמא באהל. והלכה כבית הלל: 
+
+
+Mishnah 8
+
+הכרשינים. הם הנקראים בערבי חרסנ"ה אינם מיוחדים למאכל אדם: ואמר מאכילין בטומאה. ר"ל מאכילין אותם לבהמה בטומאה הואיל והם מאכל בהמה ומותר לו לטמא אותן בידים וכל זה בעת אכילת הבהמה אבל בעת נפילתם במים ובשעה שממרסין אותן בידים אין עושים זה אלא בטהרה ואסור לטמא אותן באותה שעה: 
+
+בית שמאי  אומרים יאכלו צריד. פירוש אומרים שאין שורין אותם ולא ישימו אותם מוכשרים לקבל טומאה ויאכילום לבהמה בטומאה אבל הראוי שגורסין אותן ויאכילום לבהמות גריסין שמא יתטמאו והטחינה העבה תקרא צריד. והלכה כבית הלל: 
+
+
+Mishnah 9
+
+בית שמאי מתירין לו לצרף הסלע כולו במעות נחשת ואע"פ שאין מוציא אותם כולן בפעם אחת וזה חוץ לירושלים: 
+
+ושקל. הוא חצי סלע: 
+
+ור' מאיר אומר. כי כשיהיה לאדם פירות מעשר שני ששוים שלשה דינרים על דרך משל שאין מותר לו שיקח אותן פירות עם דינר של מעות מעשר שני ויאמר כל זה כלומר הפירות והדינר מחוללין על דינר זה לפי שהדינר כסף הוא וחכמים מתירין כגון זה. והלכה כחכמים: 
+
+
+Mishnah 10
+
+סלע. הוא שני שקלים ודינר רביעית הסלע ורביעית הוא רובע השקל והוא חצי דינר: 
+
+ואספרי רבוי אספרא והוא דרה"ם בלשון יון ועד היום לא נתברר לנו כמה אספרים בסלע וכשרצה אדם בירושלים לפרוט סלע ויחזור ליקח בו מה שירצה מתירין בית שמאי לשום אותו כולו מעות ובית הלל אומרים חצי הסלע מעות של נחשת [וחצי] (מצופה) כסף: 
+
+והדנין לפני חכמים. והם שמעון בן עזאי ושמעון בן זומא וחנן המצרי וחנניה אומרים שיפרוט אותו דינר דינר בלבד ורבי עקיבא אומר שמינית שמינית יפרוט ושמאי אומר שהדין שיתן סלע לבעל החנות ויוציא מה שצריך ממנו מעט מעט עד שיוציא הסלע והלכה כבית הלל ומשנה זו עם השתים שלפניה כבר פרשנום בפרק ב' ממסכת מעשר שני: 
+
+
+Mishnah 11
+
+מנהג הכסאות שיושבות הכלות עליהם שיהיו עשויות משן ותדהר ותאשור וזולתם ולהיות מפותחין ומצויירין פתוחים והם הנקראים חפוין כלומר אותן החתיכות המפותחות שמדביקות עליו: 
+
+ומלבן של כסא. רבוע מצוייר ששמים על הכסא לשבת הכלה עליו ואותו הרבוע בעצמו כשהוא נפרד אינו ראוי לישיבה: 
+
+שמאי אומר אף העשוי בה. כלומר ואפילו היה הכסא מגוף העריבה שהוא מתטמא ופירוש אמרו בכאן טמא שהוא מתטמא במשכב הזב וב"ה מטהרין ממשכב הזב כמו שנבאר בפרק כ"ב ממסכת כלים והלכה כבית הלל: 
+
+
+Mishnah 12
+
+כל זה מבואר לפי שמשעה שהתירה לה התורה שתנשא תטול כתובתה לפי שבתנאי הכתובה כלו' בתנאי ב"ד כשתנשאי לאחר תטלי מה שכתוב ליכי כמו שנתבאר בכתובות וכבר קדמה הלכה זו בפ' חמשה עשר ממסכת יבמות: 
+
+
+Mishnah 13
+
+אין הפרש בין שיהיה עבד של שני שותפין וישחרר אחד מהן חלקו או שרבו נוטל ממנו קצת דמיו ושחרר קצתו באותן הדמים וכן אילו היו אדונים הרבה ושחרר אחד מהם חלק ממנו מכריחין הנשארים לשחרר כלומר ישלימו שחרורו וכבר קדם פירוש הלכה זו בפרק רביעי מגיטין: 
+
+
+Mishnah 14
+
+אמר רחמנא וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא ואם היה עליו צמיד פתיל ינצל כל מה שבתוכו מאוכלין ומשקין וכלי חרס ושאר כלים ובגדים ולא יתטמא כלום ממה שבתוכו לא באהל המת ולא באהל השרץ כמו שנבאר ונפרש אותו בפרק ט' ממסכת כלים ומפי הקבלה למדנו שהכלי הנזכר בכאן שיציל בצמיד פתיל הוא כלי חרס וכבר ידעת כי מעקרינו שכל מה שיש אצל עם הארץ טמא על גבי עם הארץ אוכלין ומשקין וכלים ובגדים וכבר קדם מזה עקרים וכללים במסכת חגיגה ועוד יתבארו כל הדינין בזה הענין במקומות ממסכת טהרות ומעקרינו ג"כ כי כלי טמא אינו חוצץ בפני הטומאה ואינו מציל מה שבתוכו ואפי' היה מוקף צמיד פתיל לא יציל מה שבתוכו ויתטמא מה שבתוכו ואפילו לא יתטמא באהל המת הוא טמא אגב עם הארץ ואם אמרנו לעם הארץ האוכלין והמשקין והכלי חרס שהיו תחת צמיד פתיל באהל המת אצלו כבר הציל אותם הצמיד באהל לא יהיה בזה אצלנו ספק שהם טמאים היו וטמאים נשארו ולא נחוש שמא יבקש אותם ממנו תלמיד חכם לפי שתלמידי חכמים יודעים שאוכלי עם הארץ ומשקין וכלי חרס שלו טמאין ואי אפשר לטהרם לעולם לפי שכלי חרס אין להם טהרה אלא שבירה כמו שיתבאר בפרק ראשון מכלים וכמו כן האוכלין טמאין והמשקין טמאין אינן מתטהרין לעולם כמו שנתבאר במקומו במכשירין אבל שאר כל הכלים כלי עץ וכלי מתכות ובגדים יוכל התלמיד חכם לשאול אותם מעם הארץ לפי שיטהר אותם במקוה מפני טומאת עם הארץ וישתמש בהם בקדשים אחר הערב השמש כמו כן נחוש אם נאמר כלי חרס מציל על הכל על עקר דין תורה שישאל התלמיד חכם כלי מעם הארץ ויאמר לו עם הארץ זה כלי טהור כמו שחושב עם הארץ שניצל בצמיד פתיל והוא אינו יודע שכלי חרס המוקף צמיד פתיל לא יציל מה שבתוכו ויטול אותו התלמיד חכם ויחשוב שאותו הכלי אין עליו טומאה זולתי טומאת מגע עם הארץ ויטביל אותו ויעריב שמשו וישתמש בו בקדשים ואותו כלי טמא מת בלי ספק וצריך הזאת שלישי ושביעי לפי שכלי עם הארץ מה שהיה באהל המת אינו חוצץ ולפיכך אמרנו שאינו מציל זולתי אוכלין ומשקין וכלי חרס בלבד שאין שואלין אותן מעם הארץ לפי שהם טמאים אגבן ואין להן טהרה במקוה אבל שאר כלים שאפשר לשאול מהם אינו ידוע שנטמאו באהל המת ואינם נצולים בזה הצמיד פתיל וזו היא הכוונה שכוונו בית שמאי ואמרו כשטהרנו אוכלים ומשקים שבתוכו לעצמו טהרנו וכשטהרת את הכלי טהרת לך ולו ר"ל שנשאל ממנו כלי טהור מטומאת מת ויתן לנו אותו שהוא חושב שניצל בכלי חרס שלו המוקף צמיד פתיל ולפי שאין אנו יכולין לחלק הדינין ולומר שכלי תלמיד חכם מציל את הכלים וכלי עם הארץ אינו מציל אלא על האוכלים ועל המשקין ועל כלי חרס בלבד גזרנו על הכל דרך כלל דין אחד ואמרנו שכלי חרס בין שהוא של עם הארץ או כלי תלמיד חכם דינו שוה לפי שיסתלק ההיזק מצד עם הארץ וכשיהיו אצלו כלי מתכת או כלי עץ או בגדים שהיו באהל המת בצמיד פתיל ידע שלא ניצלו ושהם טמאים במת וכשנבקש אותם ממנו יודיענו בזה ולא יחשוב שהם טהורים ונחשוב אנו שהן טמאין על גב עם הארץ בלבד והוא טמא במת כמו שבארנו ועוד אביא פירוש דברים אלו וענין זה בעצמו בפרק עשירי ממסכת כלים ואשלים דיני זה הענין: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+עוד נתבאר בראש סדר טהרות מה הם אבות הטומאה ומה הם התולדות ולשם יתבאר שכל הנוגע באב מאבות הטומאה נקרא ראשון והנוגע בראשון נקרא שני והנוגע בשני נקרא שלישי והנוגע בשלישי נקרא רביעי וגם כן נקרא הראשון ולד הטומאה כמו שנקרא אותו שטמאו אב ונקרא השני ולד ולד הטומאה וכן תכפול מלת ולד כפי מה שיהיה הסדר וכן אמרו על הראשון והשני ומה שאחריהם ולד הטומאה לפי שהם כולם תולדות אב הטומאה ומה שאמר בכאן ולד הטומאה הוא שני וממה שזכרנו עתה תדע שהבשר שנגע בולד הטומאה ישוב שלישי לטומאה ובשר שנטמא באב הטומאה ראשון ואם נגע השלישי בראשון חזר שני כמו שזכרנו שהנוגע בראשון יהיה שני והנה הודיענו בעדות זו שהשלישי מותר לעשותו שני אמנם התוספת הוא מדרבנן אבל מדאורייתא העיקר בידינו שאין אוכל מטמא אוכל לפי שנאמר בטומאת אוכלין טמא הוא ולמדנו מפי הקבלה הוא טמא ואינו עושה טמא כיוצא בו רצונו לומר אינו מטמא זולתו מן האוכלין אבל מדרבנן הוא שמטמא אוכל ולפיכך חוזר השלישי שני כמו שנתבאר במקומות מסדר טהרות והוסיף ר' עקיבא על זה והעיד ששלישי מותר לעשותו ראשון כמו שאבאר. ודע כי טמא מת מכלל אבות הטומאה ואדם שנגע במת הוא אב והנוגע באב ישוב ראשון וכן שני ושלישי כמו שקדם ביאורו ואם היו הנוגעים במת כלים הם אינם נעשין אב הטומאה כדי שנמנה אחריהם ראשון ושני אבל נעשים הם והמת דבר אחד והנוגע באותם הכלים יתטמא טומאת שבעה והוא שישוב אב הטומאה ומונין ממנו ראשון ושני וזה לפי שנאמר בחלל חרב או במת ולמדנו מפי הקבלה חרב הרי הוא כחלל וכן שאר כלי מתכות ובגדים דינם ודין החרב שוה ואמנם התנו בכלי מתכות לאפוקי כלי חרס שאינם שבים אב הטומאה כמו שנתבאר בזבים וכן כלי עץ וכלי עצם דינם כדין החרב הנה אותם שהם כחרב למעלה מן האדם לעולם בטומאת מת במדרגה ואם נגע אדם במת חזר אותו האדם אב הטומאה בלי ספק ואם נגע אדם  בראשון חזר השני ראשון כמו שבארנו ואם נגעו כלים באיש ההוא שהוא טמא מת והוא אב הטומאה אינם נעשים הכלים ראשון אבל נעשים אב הטומאה וממנו יתחיל המנין ר"ל כי הנוגע בהם נעשה ראשון והנוגע בראשון נעשה שני ומן העיקרים הגדולים המועילים שצריך לידע בענין זה אמרו כל היכא דמטמא אדם במגע מונין בו ראשון ושני ואלה הכלים הם מטמאין אדם כמו שיתבאר זה ויתפרש בראיות בראש אהלות. ואמרו בכאן נר ר"ל נר של מתכת שהוא בכלל דיני הכלים כמו שזכרנו אבל נר של חרס אינו כן מן הטעם שזכרנו וזה הנר של מתכת שנטמא בטמא מת והוא נעשה אב הטומאה כמו שבארנו הדבר הנוגע באותו הנר נעשה ראשון ושמן שנפסל בטבול יום אמנם הוא שלישי כמו שנבאר עוד במסכת טבול יום וכשהושם בנר הנזכר חזר ראשון כמו שפירשנו ומה שהצריך לרבי עקיבא להיות הנר אב הטומאה כדי שיהיה השמן ראשון ויטמא אחרים מדאורייתא אבל אילו סבר שהוא מדרבנן כמו שהוא פסק ההלכה והוא מספיק בטומאה דרבנן  היה מתיר נר של חרס לפי שהמשקים בלבד בין שנטמאו באב הטומאה או בראשון או בשני חוזרין ראשון אבל כל זה הוא מדרבנן כמו שנבאר במסכת טהרות ורבי עקיבא אמנם בקש שיהיה השמן ראשון מדאורייתא והתיר להשיב השלישי ראשון להוסיף לו טומאה מדאורייתא כפי סברתו ואלה השתי עדיות הלכה כמותם. וכבר קדם פירוש הלכה זו בפרק ראשון מפסחים: 
+
+
+Mishnah 2
+
+דברי רבי עקיבא הם בבכור בעל מום שנשחט על פי חכם בשאר ארצות כמו שמבואר במסכת בכורות וכשנמצא טריפה מותר ליהנות בעורו אם היה אותו הבכור ביד כהן יהנה ממנו הכהן ואם הוא ביד ישראל יהנה ממנו ישראל כמו שנבאר במקומו בבכורות והלכה כר' עקיבא בזה ודברי חכמים בבכור תמים כשנשחט להקריבו במקדש ונמצא טריפה דינו לדעת חכמים שיקבר הבשר וישרף העור. והלכה כחכמים: 
+
+
+Mishnah 3
+
+שאין קיום הגט אלא בחותמיו. לפי שקיום השטר אמנם הוא בעדות העדים לא בגוף הכתיבה ולפיכך תכתוב האשה גיטה והאיש מחילת אשתו שמחלה לו מן הכתובה לפי שהעיקר על העדים ועדות זו מעדות ר' חנינא סגן הכהנים והרביעית על המחט שנמצאת בבשר וזה כי כששחט קדשים בעזרה וחתך הבשר וכשהיה חותך מצא בבשר מחט טמאה טומאת מת והוא כשיכיר אותה שהיא המחט שנטמאה במת ואבדה לו ונסתפק לו אם נגע אותו הסכין במחט או לא נגע והעיקר אצלנו שספק טומאה ברשות הרבים טהור וכבר זכרנו זה פעמים מה שקדם לנו מן הפירוש ועוד יבא ביאור זה במסכת טהרות והעזרה היא אצלנו בחזקת רשות הרבים לרוב השתמשות בני אדם בה ולפיכך הסכין והאיש שחתך הבשר טהורין אבל הבשר הוא טמא בלי ספק לפי שהמחט הטמאה נמצאת בו וכבר ידעת כי מן העקרים המפורסמים שהאוכלים אינם מתטמאין אלא אחר הכשר ולפיכך העמיד הלכה זו בפרה של זבחי שלמים שהעבירה בנהר ושחטה ועדיין משקין טופח עליה כי הפרה כשנכנסה בנהר יתמלא גופה שבפנים במים וכשנשחטה נכשר הבשר באותן המים והוא מתטמא ואמנם הוצרכנו לזה ולא אמרנו שהבשר הזה נשרה במים מן המימות שמשתמשין בהן בבית המטבחים לפי שאותן המים אינן מכשירין כמו שנבאר במסכת זו וזהו מה שאמר משקה בית מטבחיא דכן ר"ל טהור ומן העיקרים שהאוכלים הטמאים מטמאין את הידים כמו שנבאר במסכת טהרות ובמסכת ידים וזה מדרבנן וכפי עיקר זה כיון שהבשר טמא יהיו גם כן הידים טמאות לולי עיקר אחר אצלנו אין טומאת ידים במקדש והוא דאמר ר' עקיבא זכינו שאין טומאת ידים במקדש רוצה לומר כי רבנן שגזרו טומאת ידים לא גזרו על הידים טומאה במקדש ואם נמצאת זו המחט הטמאה בתוך הכרס הכל הוא טהור לפי שלא נגע בבשר שיטמא אותו ולא נטמא ג"כ הכרס עצמו לפי שהמשקין שבו משקה סרוח ואינו ראוי לכלום ויצא מן כלל משקה והואיל ואין שם הכשר אין שם טומאה כמו שזכרנו ואלו העדיות ברורות: 
+
+
+Mishnah 4
+
+כרם. שם לקבוץ החכמים שנתקבצו ביבנה וזה לפי שהם דומים בישיבתם שורות שורות כשורות הכרם והשם יתברך קרא כנסת ישראל כרם שנאמר כרם היה לידידי: 
+
+שהיא חבור. כי כשנגע טמא באותה ביצה כאילו נגע בירק ולא נאמר שהירק נטמא מן הביצה: 
+
+כמין כובע. כמו כובע הברזל שלובשין בשעת המלחמה כלומר שתהיה בדמות אהל ועדות זו בפרק ג' מן טבול יום: ופעמים שתמלט שבולת אחת מן המגל בשעת הקציר ויקצר כל מה שסביבו ואמר כי אם יהיה ראשו משיג לקמה שלא נקצרה והיא מתחברת בה דינה כדין שאר הקמה והיא של בעה"ב ואם היא נראית כולה מיוחדת נפרדת מן הקמה היא של עניים שדינה כדין הלקט וכבר הביאו אלו העדיות במסכת פיאה בפרק חמישי: 
+
+ומוקפת עריס. הוא שיהיה סביב לה עריס הגפנים ואם נשאר חוץ אותו העריס שיעור שיעמוד הבוצר הענבים וסלו שתוכף בו הענבים מכל הצדדים הוא מותר להרחיק מן השורה הסובבת הגפנים שיעור עבודתה והוא ששה טפחים מכל צד שהיא עבודת הכרם מניח שורה אחת מן הגפנים ויחרוש הנשאר ויזרע בו חטים ומה שירצה ויהיה הזרע באמצע והעריס המסבב ואם היתה גנה זו קטנה בענין שלא יהיה בה מלא הבוצר וסלו מכל עבר לא יזרע בתוכו שום דבר ואפי' הרחיק שיעור עבודת הכרם מכל צדדיו לפי שלקטנותה נראה הזרע עם הכרם כאילו הם מחוברים ויהיו כלאים וכבר נתבאר בפרק חמישי מכלאים כגון זה הענין הרבה ועדיות אלו כולם נכונים: 
+
+
+Mishnah 5
+
+מפיס מורסא. סוחט המכה בידו: 
+
+ולפסין אירוניות. מחבתות של עיירות ועירוניות ואירוניות שוה מיוחסות אל עיירות ודברים אלו נאמרו לפני רבי ישמעאל ומפיס מורסא וצד נחש ולא אמר בהם לא אסור ולא מותר וכמו כן בלפסין אירוניות ולא אמר גם כן לא טמאות ולא טהורות ובא רבי יהושע וביארם כמו שאתה רואה ואמר כיצד יהיה חייב וכיצד יהיה פטור וכן אותן המחבתות באיזו טומאות מתטמאות ובאיזו אינן מתטמאות ואמר שהמפיס מורסא אם כוונתו להרחיב פי המכה לעשות לה פה שזה כוונת הרופאים רוצה לומר להרחיב המכה הוא חייב ואם הוא מכוון להוציא הלחה הוא מותר לכתחלה והוא ענין אמרו פטור וכן הצד נחש אם כוונתו להתעסק בו כדי שלא ישכנו הוא מותר לכתחלה ואם הוא צד אותו להתרפאות בבשרו או בעצמו הוא חייב סקילה ולפסין אירוניות מחבתות עושין אותן מזדווגות וכשנשלם בשולם חולקין אותם באמצע ונעשין שתי מחבתות כמו שעושין בכוסות הזכוכית וקודם חלוקן סבר ר' יהושע בן מתיא שהן מתטמאות במשא הזב רוצה לומר כשנשא אותן הזב ונדנד אותן ואינן מתטמאות באהל המת והטעם בזה שכלי חרס לא יטמא במת ולא בשרץ ולא בזולתם אלא מאוירו לפי שנאמר וכל כלי פתוח וגו' ולמדנו מפי הקבלה בכלי חרס הכתוב מדבר ואמרו ז"ל דרך פתחו מטמא ואינו מטמא דרך גבו וזה הוא מפורסם וכבר זכרנו עיקר זה פעמים ועוד יבוא ביאורו בפ' שני מכלים זולתי בטומאת הזב בלבד רוצה לומר כשנטמא במשא הזב לפי שאין בו צד שנטמא מאוירו לפי שאינו מטמא בענין שתבא בו טומאה שנוכל לומר [שבאה] דרך פתחו על כל פנים אבל נאמר שהזב מטמא לו ולשון התוספתא אין טומאה לכלי חרס אלא מאוירו ובהיסט הזב ובשביל אלה העקרים אמרנו באלו הלפסין קודם חלוקן כיון שאין להם אויר ולא דרך פתח אלא כמו כדור נבוב שאינן מתטמאות באהל המת ומתטמאות במשא הזב אמר רבי אליעזר ברבי צדוק שהם גם כן אינן מתטמאות במשא מצד אחר וזה כי אף על פי שלא נחוש לאויר בהסט הזב מכל מקום נצטרך שיהיה כלי שנגמרה מלאכתו וזה לא נגמרה מלאכתו הואיל ונשאר בו שום דבר לעשות אחר הבשול והוא לחלק אותו. ואין הלכה כרבי אליעזר בר' צדוק לפי שעיקר בידינו שכלי חרס כיון שנתבשל מתטמא ובשולו הוא גמר מלאכתו וביאור רבי יהושע כלו נכון: 
+
+
+Mishnah 6
+
+השום והבוסר והמלילות. אומר כי כשרצץ אותם מיום ששי בערב להוציא מהם לחותם ונכנס שבת והם מרוצצים רבו ישמעאל אומר שישלים מדוכתם בידיו ויוציא לחותם ואף על פי שרבי ישמעאל תלמיד ר' עקיבא הלכה כרבי ישמעאל: 
+
+
+Mishnah 7
+
+יוצאת אשה בעיר של זהב. ר"ל בשבת ועיר של זהב עטרה של זהב כדמות ירושלים. ופסק ההלכה  שמותר לאשה לצאת בו בשבת ושני המאמרים נשארים ברורים ונעשה כהם: 
+
+
+Mishnah 8
+
+סנדל של סיידין. מנעל מעץ שקוראים בערבי קנקנא"ב היו לובשין אותו המשתמשין בסיד כדי שלא ישרפו רגליהם בסיד ואמר שכשילבש אותו הזב מתטמא ונעשה משכב הזב ויתחייב בדיני משכב הזב. ושירי תנור ארבעה ר"ל כשנהרס ונשאר ממנו רום ארבעה טפחים ולמעלה מתטמא ומקבל טומאה כמו שהוא מקבל כשהוא שלם כמו שיתבאר פרק ח' מכלים וכן הכסא כשיסורו מציוריו שני לוחות ונתגלה העץ חכמים אומרים שכבר נפסק תארו וחזר בכלל שברי כלים ואינו מקבל טומאה ורבי עקיבא אומר שהוא מקבל טומאה כמות שהיה קודם לכן כמו שנתבאר בפרק כ"ב מכלים והלכה כחכמים: 
+
+
+Mishnah 9
+
+הנוי היופי ושנים מחייו. כלומר שיהיו ימי חייו קרוב מחיי אביו לפי שכשהוא קרוב לו במזגו יהיה קרוב לו בימי חייו בלא ספק ואלה הדברים נוהגים על הרוב וכן רוב הדברים הטבעיים הם על הרוב וכן על הרוב שהאדם כשהוא בעל מום הוא מורישו לבנו וישאר הבן מיושב בעושר אביו וכן כשהוא חכם הוא מלמד לבנו על הרוב ובתוספתא חכמים חולקין על ר"ע שאין האב זוכה לבנו בחמשה דברים אלא עד הפרק שעדיין לא הגיע לעונת חיוב מצות אבל משהגיע לפרק אם הוא צדיק זוכה לעצמו ואם לאו אין אביו זוכה לו: 
+
+ובמספר הדורות לפניו והוא הקץ. כלומר כי ישוב זמן הקץ שהוא מספר אנשים חוזר למספר השנים עד שתהיה גזרת הש"י שאחר כך וכל דורות אנשים אחד מוליד שני יהיה הדבר שיעיד בו ועל זה הדרך מה שהביא ראיה מן הקץ שאמר הש"י לאברהם עם היותו שנים מנוים ארבע מאות שנה השיבו במספר אנשים ואמר ודור רביעי ישובו הנה וכן היה לפי שקהת מיורדי מצרים ומשה מיוצאי מצרים ובני משה נכנסו לארץ שירד ממנה קהת והם דור רביעי לפי שאמר הש"י ודור רביעי ישובו הנה הוא מתחיל משעה שנסעו מן הארץ ר"ל ירידתה למצרים כמו שנאמר ישובו הנה כאילו אמר משעה שיצאו מן הארץ הזאת עד ארבעה דורות ישובו אליה: 
+
+
+Mishnah 10
+
+ר"ל השבתות הרצופות אותם שהיו שבתות ביחוסם קצתם לקצתם והוא אמרו וספרתם לכם ממחרת השבת וקרא יום ראשון של פסח שבת כמו שאתה רואה וצוה שיספרו אחריו שבע שבתות המיוחסות אליו והם תשעה וארבעים יום כמו שיש מפסח ועד עצרת ואשר הצריך לזכור אלה המאמרות בכאן ואע"פ שאינם מכוונת המסכתא ואין בם עדות וכמו כן הלכות הרבה שבאו במסכתא זו ואין בהם עדות מוסף מאשר הוזכרו במקומותיהן מן המשנה הוא מה שאומר לך והוא כי כל דבר שבא במסכתא זו כולם הלכות דברו בהם במה שהעידו וזכרו בהם במה שנזכר ודנו בהם במה שדנו ביום אחד ובצבור יום אחד בעצמו והוא יום שהושיבו ר' אלעזר בן עזריה בישיבה והוא אמרם  עדיות בו ביום  תקנום וכן כל מה שיאמר במשנה בו ביום בשביל אותו היום הוא אומר ולזה הטעם תמצא בזו המסכת הלכות מענינים משונים ודע זה ושמרהו: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+לפי שלמדנו שרבי דוסא אין מצטרף לפי דעתו חצי שיעור להשלים בו שיעור טומאה בטומאת מגע ובטומאת משא בין במת בין בנבילה ועוד יתבאר לך בהרבה מקומות ממסכת אהלות כי כשיאהיל האדם הוא עצמו על המת או על מה שיטמא מן המת באהל שהוא טמא וכשיהיה האדם בבית שיש בו חצי זית מן המת ויוציא אבר מאבריו חוץ לבית ויגע בחצי זית אחד או יגע בחצי זית בקצת גופו שהוא טמא לדעת חכמים יראה מזה שנוגע ומאהיל כפי סברתם שוה וכי אלה השני מינין משם אחד הם אחר כן אמר אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו ועל כחצי זית טהור וזה יורה כי נוגע ומאהיל אינם משם אחד וכבר ביאר הגמרא פירוש זה המחלוקת כפי פשוטו ואמר שנוגע ומאהיל שני שמות כמו שנתבאר בכאן באמרו אבל הנוגע בחצי זית ודבר אחר מאהיל עליו ועל כחצי זית טהור ואולם אמר בתחלה ובמת הנוגע בכחצי זית ומאהיל על כחצי זית הוא כמו שאבאר והוא שתהיה תיבה על דרך משל על גבה חצי זית מן המת ותיבה שניה על גבי ראשונה ובין זו לזו פחות מטפח  והוא מאהיל על אותו חצי זית אחר וכי יגע חצי זית אחר מן המת באותה תיבה העליונה הנה היא נטמאת לפי שיצטרף החצי זית שנגע בה לחצי זית שהאהילה עליו וכאילו נגע בה זית מן המת ואמנם נתחייב דין זה לפי שהוא גבוה מאותו חצי זית פחות מטפח שהוא פחות משיעור אהל כמו שיתבאר במקומות ממסכת אהלות אבל אילו היה בין השתי תיבות טפח או יותר לא היתה נטמאת התיבה ואפי' לדעת חכמים לפי שנוגע ומאהיל שני שמות וזה פירוש אמרם בטומאה רצוצה בין שני מגדלין עסקינן ואין ביניהן פותח טפח שנגע חצי זית בתיבה התחתונה ויהיה חצי זית בקרקע התיבה העליונה בענין שיאהיל החצי על התיבה התחתונה וביניהן פחות מטפח הן גם כן מתטמאות על הדרך שזכרנו לפי שנחשוב הכל נגיעה לקרבן החצי זית אחר התחתונה ואין ביניהן טפח הוא מן הדבר אשר הוא האהיל בו הוא האהיל עליו אבל מאהיל באהל שלם ונוגע אינו מצטרף לדעת חכמים כמו שהמשיל באמרו אבל הנוגע בכחצי זית וכו' ורבי מאיר חולק ואומר חכמים ג"כ סוברין שאהל ונוגע מצטרפין ואין הלכה כרבי מאיר והעולה בידינו מזה שנוגע בכחצי זית ומאהיל על כחצי זית טהור אא"כ אין בינו ובינו טפח שחכמים מטמאים וכן אם היה החצי הוא המאהיל ובינו ובין הדבר שהוא מאהיל עליו פחות מטפח רבי דוסא מטהר לפי שהוא אצלו נוגע ומאהיל וחכמים מטמאין לפי שהוא אצלם כמו שנגע בשני חצאי זיתים כיון שאין בינו ובין חצי זית אחר ריחוק אויר האהל שהוא אינו פחות מטפח ואין הלכה כרבי דוסא בן הרכינס בכל ועוד יתבאר פירוש הלכה זו בפרק שלישי מאהלות: 
+
+
+Mishnah 2
+
+אוכל פרוד. הוא כשאוכלים טמאים נפרדי החלקים הם צבורים במקום אחד כגון אגוזים או פסתקי או אסתרובלי כשנטמאו והיו עשוין ערימה ובאותה ערימה כביצה שהוא שיעור טומאת אוכלין ר"ל שזה השיעור מן אוכלין טמאין מטמא זולתו ר' דוסא אומר הואיל והם פרודין ואפי' בזמן שהגוף האחד מהם כביצה אינן מצטרפות לכביצה ולא יטמאו אוכלין אחרים כשנגעו בהן. 
+
+ואסימון. כסף שאינו מצויר ואינו עשוי מטבע והעקר אצלנו שפירות מעשר אינן נפדין אלא בכסף מצויר אמר רחמנא וצרת הכסף בידך ואמרו ז"ל דבר שעליו צורה. ואמרו בידים כשנטמאו בדברים שמטמאין את הידים בלבד וישאר הגוף טהור כגון שיגע בידו אוכלין טמאין או משקין טמאין הנה הוא יטביל ידים במים ויטהרו ידיו כמו שיתבאר במסכת ידים וכבר זכרנו מזה קצת במסכת חגיגה ומותר לו להשתמש בקדשים כולן זולתי בפרה אדומה והיא הנקראת חטאת בהחלט כדאמר רחמנא חטאת היא כי כשנטמאו ידיו נטמא כל גופו וחייב לטהר וכבר נתבאר זה בחגיגה ועוד יתבאר היטב בעיקריו בפרק עשירי ממסכת פרה ור' דוסא אומר שהוא ג"כ יטביל ידיו לחטאת ולא יטמא כל גופו ואין הלכה כר' דוסא בכולם ממה שזכר: 
+
+
+Mishnah 3
+
+מעי האבטיח. הזרע והרוטב שבתוכו וקניבת ירק הקצוות שחותכים ומשליכים מן הירק כשמחתכין אותו לבשל. ואמרו מנה מנה ופרס שיגוז מכל אחת ק"נ דינרין שהן שבעה ושלשים סלע וחצי ומה שאמרו חז"ל כל שהן הוא שיגוז מן החמש רחלות ששים סלעים ובלבד שיהא החומש י"ב סלעים מכל אחת ועוד יתבאר זה בפ' י"ב ממס' חולין ואין הלכה כרבי דוסא בשום דבר מזה: 
+
+
+Mishnah 4
+
+חוצלות המחצלות הנעשות מן הגמי וכיוצא בו והיו עשויות מלאכה עבה והיתה להם שפה סביב כמו שנבאר בגמרא סוכה ר' דוסא אומר שהן נטמאות במת בלבד ואינן נטמאות במשכב הזב לפי שאינן ראויות לשבת עליהן וחכ"א שהן ראויות למשכב ולפיכך מתטמאות במדרס הזב ג"כ וחוזרים משכב: 
+
+וקליעות הן חוטין מעשה עבות וכן אמרו בגמרא שכן עני קולע ג' חוטין לתלות בצואר בתו הקטנה ורבי דוסא אומר שאותה קליעה אינה כאריגה ולא יהיו אותן חוטין כבגדים ולא יטמא מלבד אותה קליעה שמכניסין במכנסיים בלבד כלומר האבנט פתיגיל מלה מורכבת מן פתיל גיל וחכמים מטמאין אותן כולן מלבד הקליעה שעושין מוכרי הצמר לקשור בה אגודות הצמר לפי שזו אינה מכלל הכלים אבל היא במקום חבל או מיתר ואין הלכה כר' דוסא: 
+
+
+Mishnah 5
+
+הקלע הוא כלי שזורקים בו האבנים והוא לשון המקרא יקלענה בתוך כף הקלע וממנו נגזר קולע באבן וצורתו ידוע ומפורסם ובשתי קצותיו ב' יתרין ארוכין אחד מהן בקצתו לול תכנס בו האצבע והוא הנקרא בית אצבע והקצה האחר הוא שאוחזין ביד כשזורקין האבן וכשמסבב הקלע באויר ורוצה להשליך האבן יתיר אותו מידו וישמע ממנו צליל כמו שמכים בשוטים ולפיכך נקראת פקיע ההכאה בשוט כמו שנתבאר בשקלים (פ"ה) באמרו בן בבי על הפקיע והמקום מן הקלע שמשימים בו האבן היא בית קבול שלה. ואין הלכה כר' דוסא: 
+
+
+Mishnah 6
+
+כשאמרה נשביתי וטהורה אני נאמנת על העיקר שבידינו הפה שאסר הוא הפה שהתיר ומה שחייב שתפסל כשנשבית בשביל העובד כוכבים שבא עליה ועשאה זונה כמו שבארנו בקידושין בפרק אחרון. ואין הלכה כר' דוסא: 
+
+
+Mishnah 7
+
+הספק הראשון שיהיה המצורע ראשון עומד תחת צל ויעבור איש טהור משם ויסתפק אם נכנס תחת אהל מן המצורע ונתטמא כמו שנתבאר בפרק י"ג מנגעים או לא נכנס עמו באהל הספק השני שיהיה האיש הטהור תחת צל ויעבור המצורע תחת אותו הצל ונסתפק אם עמד המצורע כשנכנס עמו תחת האהל ונטמא או לא עמד ולא טמא אותו כמו שנתבאר באותו פרק מנגעים שכשיהיה הטמא עובר לא יטמא אלא אם עמד ועל ענין זה אמר בסוף המשנה ספק האהיל ספק לא האהיל והספק השלישי שיהיה דבר טמא ברה"י ודבר טהור ברה"ר והספק הרביעי שיהיה הענין בהפך כלומר הטמא ברה"ר וטהור ברה"י ונגע באחד מן השני דברים או הסיטו ולא ידע אם בדבר טמא נגע או הסיט או בדבר הטהור ר' יהושע אומר הואיל ואירע שתוף עם רה"י טמא ומן העיקרים המוסכמים עליהם שספק טומאה ברה"י טמא הוא טמא וחכ"א כיון שנשתתף בספק ברשות הרבים וספק טומאה ברה"ר טהור הוא טהור והלכה כחכמים בכל ועוד יתבאר הלכה זו ופירושה גם כן בפרק ששי ממסכת טהרות: 
+
+
+Mishnah 8
+
+מסמר שלחני. השלחני יש לו מסמר בתיבתו שתולה בו המאזנים שלו וגריס הם פולים טחונים: וגרוסות הם שמוכרין הפול הטחון והתיבה ששמין בה אותן הפולים אינו מתוקן במלאכה והיה תבניתו אצלם בספק עד שחולקין בו אם הוא בתבנית הכלים או לא: 
+
+ואבן השעות אבן רחבה וחלקה קבוע בקרקע ומעגלין בה עגול ובמוצק אותו עגול מסמר עומד על זויות עומדות והוא נעשה על הרוב פחות מרובע האלכסון באורך ורושמין באותו עגול קוים ישרים כדרך מלאכות הכלים וכתוב על כל קו מהם שם השעה שנעשית בשביל אותו הקו וכל שעה שיפול (על ראשו) צל של אותו המסמר על קו מאותן הקוים נודע כמה שעות עברו מן היום ושם כלי זה מפורסם אצל האצטגנינין בלשון ערבי אל בנאט"ה. ואין הלכה כרבי צדוק ועוד יתבאר זה בפרק י"ב מכלים: 
+
+
+Mishnah 9
+
+טני הוא כלי מכיל חצי סאה מברזל או מנחשת ויניחו אותו בעלי בתים לבשל בם הדברים הנגרים והרופאים ישימו בהם הרטיות:  
+ומגרדות <small>[צ"ל ומגרדות כו' להתגרד כו' לגרוד. יעב"ץ]</small> שם לכלים עושין להתגרר בהם מברזל או מנחושת תולין אותן במרחצאות וכל הנכנס לרחוץ נוטל אחד מהן לגרור בה רגליו ויש לה שלשלת קטנה שהיא תלויה בה ובאותו התלוי נפלה המחלוקת אם הוא מכלי מתכות ומקבל טומאה או לא:  
+וגלמי כלי מתכות כלי המתכות שיש לה תבנית הכלי ואין מלאכתה מתוקנת כל צרכה כגון שאירע לה שאינה שוה ומיושרת או שאינה <small>[גרודה יעב"ץ]</small> גרורה או שאינה לטושה וכיוצא בזה כמו שנבאר ונפרש בתכלית הביאור בפרק י"א מכלים:  
+וטבלא. לוח ואין הלכה כר"ג ועוד תבא משנה זו בפירוש בפרק י"ב מכלים:  
+
+Mishnah 10
+
+בית שמאי אומרים אין אופין מיו"ט לשבת אלא אם כן עירב בפת ואין מבשלין אלא אם כן עירב בתבשיל ואין טומנין את החמין אלא אם כן היו לו חמין טמונין מערב יום טוב וב"ה אינן מחייבין זולתי עירובי תבשילין בלבד וכן הוא מותר לו לאפות ולבשל ולהחם חמין ור"ג אומר כדעת בית שמאי כי אסור להחם חמין ביום טוב ולהטמין אותן כדי שיהנה מהן בשבת אלא אם כן היו לו חמין טמונין מערב יום טוב כעין עירובי תבשילין: 
+
+והמנורה הנזכרת בכאן היא מתפרקת פרקים פרקים בית שמאי אוסרין להרכיב אותן ולחבר אותן חתיכות לפי שנראה כבונה ביו"ט ובית הלל אומרים אין בנין בכלים ופירוש זוקפין שמציבין ומעמידין תבניתה תרגום וגם נצבה אף אזדקפת: 
+
+וגריצין עשויה ככרים עבים: 
+
+ורקיק פת עשויה ככרים דקין ואין הכוונה לא שיהיה הככר גדול ולא קטן אבל הכוונה רוב הבצק ומיעוטו שבית שמאי אוסרין שילוש אדם לישה גדולה ביו"ט ובית הלל מתירין זה זולתי בפסח בלבד כי זה לדברי הכל אין לשין אלא שיעור חלה וכבר פירשתי שיעור חלה בראש מס' זו: 
+
+וחרי מין מן הפת גדול הגוף כמו והנה שלשה סלי חרי על ראשי. ואין הלכה כר"ג בכל: 
+
+
+Mishnah 11
+
+מכבדין בין המטות. ואע"פ שהקרקע עפר: 
+
+ומניחין את המוגמר. שורפין את הקטורת להריח בה אבל לגמר את הכלים והבגדים לדברי הכל אסור: 
+
+וגדי מקולס הוא שיהיה צלי ראשו על כרעיו ועל קרבו כגון שה הפסח שהיו אוכלים בירושלם והלכה כחכמים: 
+
+
+Mishnah 12
+
+פרתו. רצונו לומר שהתיר לצאת בה לפי שהפרה היתה לאשה שהיתה בשכונתו ולפי שלא מיחה בה יחסו אותו לו ורצועה זו בין שהיא עשויה לנוי או לסימן כדי שלא תתערב עם אחרות הכל אסור לפי שהוא משאוי כמו שנתבאר בפרק חמישי משבת: 
+
+וקירוד הוא הסרת הזבובים הקטנים הנאחזים בירכות הבהמות והם מניחין המקומות פצועין כשעוקרין אותן. וקרצוף הוא הסרת הזבובים הגדולים שאין פוצעין המקום שהן אוחזין בהם וחכמים אוסרין להסיר הגדולים שאין עושין חבורה גזרה משום אותן שעושין חבורה לפי שסוברין שדבר שאין מתכוין אסור כר"י (בן בתירה). והלכה כר' אלעזר דאמר דבר שאין מתכוין מותר וכבר קדם פי' הלכה זו עם השתי הלכות שלפניה בפ"ב מביצה: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+תרנגולת העומדת לגדל ביצים אין מחלוקת שביצתה אסורה לפי שהיא מוקצית אבל מחלוקתם בתרנגולת העומדת לאכילה וטעם איסור ב"ה לפי שביצה שנולדה היום נגמרה ברייתה ביום שלפניו וכשיהיה יום טוב אחר שבת תהיה ביצה זו שנולדה ביו"ט נגמרה הויתה בשבת ובה"א חול מכין לשבת וחול מכין ליו"ט ואין יו"ט מכין לשבת ואין שבת מכין ליו"ט ונאסרה ביצה שנולדה בכל יו"ט גזרה יו"ט אחר שבת: 
+
+שאור הוא שלשין בו העיסה ומתחמצת בו ואין מחלוקתם לענין אכילה אבל הכל מודים שלענין אכילה זה וזה בכזית ואמנם מחלוקתם לענין ביעור בית הלל אומרים ילפינן ביעור מאכילה וב"ש אומרים אי אפשר שלא יהיה ביניהם הפרש כיון שזכרה התורה שאור וחמץ: 
+
+
+Mishnah 2
+
+השוחט חיה ועוף ביום טוב. אינו ר"ל בכאן מי שעבר ושחט אבל הוא אומר מי שירצה לשחוט כשישאלנו היאך יהיה שוחט ביו"ט מה יהיה משפטו ואמר שב"ש אומרים [יחפור בדקר ויכסה וב"ה אומרים] לא ישחוט עד שיהיה לו עפר מוכן לומר שהפריש לו מקום מערב יום טוב ויאמרו ומודים שאם שחטו שיחפור בדקר זהו בשני תנאים שיהיה הדקר נעוץ בעפר ויעקור אותו ובעקירתו נעקר העפר והתנאי השני שיהיה העפר תיחוח לא יהיה קשה ולא מעובה ומאמר ב"ש יחפור לכתחלה ויכסה על הפנים האלה אמרוהו ואפר כירה אין בו מחלוקת כדי שיודו אבל הוא תחלת דברים הודיענו שהאפר מוכן ומותר לשחוט בו ובתנאי שיהיה האפר מערב יום טוב אבל אם הדליק העצים ביו"ט לבשל בהם ונעשו אפר אין מותר לכסות בו אלא בעוד שהוא חם כדי שתתבשל בו ביצת תרנגולת ולפי שהוא ראוי לבשל מותר לנענעו ולכסות בו אבל כשיתקרר אסור לנענעו לפי שהוא נולד כמו ששמנו זה עיקר בראש מסכת ביצה ולשם קדם פי' משנה זו עם אשר לפניה:  
+
+Mishnah 3
+
+כבר בארנו בפרק ראשון ממסכת פיאה כי ההפקר אינו חייב בפיאה ולא במעשרות ומי שהפקיר לעניים בלבד אומרים בית שמאי שהוא הפקר ואינו חייב בפאה ולא כיוצא בה ומביאים ראיה על זה ממה שאמרה תורה לעני ולגר תעזוב אותם אמרו יש עזיבה אחרת לעניים ולא לעשירים וב"ה מביאין ראיה ממה שנאמר תשמטנה ונטשתה אמרו יש לך נטישה אחרת כזו: 
+
+
+Mishnah 4
+
+גפה. מנעול החלקה נגזר מן גיפו הדלתות (נחמיה ז): 
+
+וגדיש צבור העמרים וכלים כלי המחרישה וכבר באר הגמ' שמחלוקתם הוא כשלקח העומר לשאת אותו אחר כן נתנו בצד אחד מאלה הנזכרים ושכחו לשם בית שמאי אומרים הואיל ולקחו זכה בו ומה ששכחו אחר כן אינה שכחה ובית הלל אומרים שכחה אבל אם לא לקחו כל עיקר אין מחלוקת שאינה שכחה וכבר קדם פי' הלכה זו עם אשר לפניה בפ"ו ממסכת פיאה: 
+
+
+Mishnah 5
+
+אמרו כרם רבעי וה"ה בשאר אילנות שחייבין בערלה ואמנם זכר הכרם על דרך משל ואמרה תורה בנטע רבעי קדש הלולים ואמר במעשר קדש לה' ב"ה דרשי קדש קדש וידינו בו דין מעשר והוא שמוסיף בו חומש אם פדאו לעצמו כמו שנאמר אם גאל יגאל איש ממעשרו חמישיתו יוסף עליו וחייב בביעור והוא שיסיר אותו מביתו כשישלים עניינו כמו שבארנו בפרק חמישי ממעשר שני וזהו שאמר (יתעלה) בערתי הקדש מן הבית ולפיכך ג"כ אינו חייב בפרט ועוללות לפי שהוא כמו מן המעשר אלא דורכין אותו כולו ויאכל בירושלים כמו מעשר שני כמו שבארנו בפרק שביעי מפיאה וב"ש אומרים אין דנין בו בשום דבר מאלה הדינין לפי שלא נתבאר במקרא כלום מזה ומעמידין אותו ממון בעלים אבל יאכל בירושלים ולפיכך יפדו העניים לעצמם הפרט והעוללות כדי שיאכלום בארצותם וישארו דמיהם בידיהם כדי שיאכלום [בירושלים] והלכה זו נשנית בפרק שביעי מפיאה ובפרק ה' ממעשר שני: 
+
+
+Mishnah 6
+
+כבר ידעת שמעקרינו שהאוכלין אינן מטמאין אלא אחר הכשר באחד מן השבעה משקין או תולדותיהן כמו שנבאר בפרק אחרון ממכשירין ולשם נתבאר עוד כי המים השחורים שהם תמצית הזיתים והוא הנקרא מוהל שהוא מכשיר ומעיקרי ההכשר גם כן כי לא יהיה אלא ברצון בעלים כמו שאמר יתברך וכי יותן מים על זרע והוא כתוב יתן ולמדנו מפי הקבלה יותן דומיא דיתן מה יתן לרצונו אף יותן לרצונו וכשזורקים מלח על הזיתים ונותנין אותם בחבית כדי לכבשם ולרכך אותם אין ספק שיצא עמהם אותו המוהל ונושרים בו הזיתים אומרים בית שמאי שאין צריך לנקוב החבית כדי שיזלו המים הנמצים מן הזיתים לפי שאף על פי שיתקבץ וישרה אותם והוא מן המכשירים הואיל ואין כוונתו שישרו ואין תועלת לו בזה אינן מוכשרין וב"ה אומרים כל זמן שלא יקוב החבית ברצונו נשרו לפי שידוע הוא שהמים יתקבצו וישרו אותם והוא מן המכשירין. ואמרו שהיא טהורה רצונו לומר שהזיתים אינן מוכשרין באותן המים הואיל ועשה נקב בחבית וגלה דעתו שאין כוונתו שיכנס המוהל ואע"פ שהנקב נסתם בשמרים ונתכנסו המים לא יכשיר הואיל ואין זה לרצונו ופעמים אומרים בהחלט שם הטהרה על הדבר שאינו מוכשר כמו שנבאר במסכת מכשירין: 
+
+אע"פ שהוא מנטף. ר"ל שהשמן ניזל ממנו וב"ה אומרים אם היה מן השמן על גופו כדי סיכת אבר קטן בלבד והוא האצבע הקטנה מאצבעות היד אבל אם הוא יותר הוא טמא בשביל השמן שנטמא בהתטמאו ונשאר על גופו ואין מטהרין המשקין טמאים במי מקוה אלא המים בלבד כמו שיתבאר בפרק ד' דמכשירין וכבר קדם מזה קצת בפרק שני מביצה. ופירוש טופח שילחלח הכף בשמן. טופח ומטפיח שילחלח הכף ליחלוח שכשיגע בה הכף האחרת שתלחלח אותה גם היא ואין הלכה כרבי יהודה: 
+
+
+Mishnah 7
+
+כבר בארנו בפרק ראשון מקדושין שהדינר הוא משקל ששה ותשעים שעורות כסף שנקרא בערבי חכ"ה ואיסר רובע המעה והדינר הוא שש <small>[צ"ל מעה]</small> עשרה כסף ולפי זה החשבון יהיה משקל האיסר ארבע שעורות והפרוטה הוא משקל חצי שעורה כסף ומה ששמעתי מאבא מרי זצ"ל ששמע מרבותיו תמיד והוא המפורסם אצלנו שזה הנקראת חכ"ה בערבי אשר בה שוקלין הוא זרע אחד מן השעורים:  
+וגט ישן הוא שיכתוב גט לאשתו ולאחר כן ישב עמה וישאר הגט אצלו אחר כן יגרש אותה לגמרי ונתן לה הגט ראשון בעצמו בית הלל אוסרין זה שאומרין חיישינן שמא גיטה קודם לבנה לפי שאפשר שיולד לו ממנה בן אחר זמן כתיבת הגט שיתן לה ובית שמאי אינן חוששין לזה ודע כי פסק ההלכה כי מי שגרש את אשתו בגט ישן תנשא בו לכתחלה כמו שבארנו בגיטין. ואמרו ולנה עמו בפונדקי ובלבד שיהיו שם שני עדים שנתיחדה עמו:  
+ב"ה אומרים הן הן עדי יחוד הן הן עדי ביאה וכאילו נבעלה בפניהם ואין אדם עושה בעילתו בעילת זנות ואמנם בעלה לשם קידושין והרי קדשה בפניהם בביאה:  
+ב"ש אומרים עד שיעידו ב' עדים בבעילה וכבר קדם זו ההלכה בפ' (ה') [ח'] מגיטין ופי' גס בה שהוא מכירה ונהוג עמה וענין אין אדם עושה בעילתו בעילת זנות שיבעל אדם בפני עדים בעילה לשם זנות והוא יכול שתהיה שלא לשם זנות והוי יודע ענין זה כי הוא נפלא מאד ונפתחים בו מנעולים:  
+
+Mishnah 8
+
+ב"ש שאומרים שהצרה חייבת בחליצה לפי דעתם ראוי כשחלצה חזרה גרושה ופסלה מן הכהונה ולדעת ב"ה אינה גרושה לפי שיהא כאילו חלץ לאשה שאינה אשת אחיו או שגירש אשה שאינה אשתו וכשנתייבמה הצרה פוסלין לפי שהוא זנות והזונה אסורה לכהן: 
+
+ולא נמנעו אלו מאלו לפי שלא היו חושדין אלו  ואלו שיטעו אותם בדבר שסוברין שהוא אסור שיאמרו להם שהוא מותר וכבר בארנו הלכה זו בראש יבמות ג"כ: 
+
+
+Mishnah 9
+
+מאמר הוא הקידושין ואין הקידושין לדעת ב"ה קנין גמור ביבמה כדי שתדחה אחותה משום אחות אשה ולפיכך יחלוץ לה עד שתסתלק זיקתו ותהיה מותרת לכל אדם ונותן גט בשביל המאמר לפי שאין מתיר איסור המאמר אלא גט והראוי שיתן הגט בתחילה כמו שאמרו במשנה מוציא את אשתו בגט וחליצה וכבר קדם פי' הלכה זו ועיקרה בפרק שלישי מיבמות: 
+
+
+Mishnah 10
+
+אם הוסיף על שבת אחת יוציא ויתן כתובתה או יתחרט ויתיר שבועה וכמו שביארנו בפרק חמישי מכתובות. ופירוש אור לשמונים ואחד ליל אחד ושמונים מעת לידתה נקבה ועיקר הלכה זו כי האשה שילדה וולדות הרבה אינה חייבת אלא קרבן אחד ואם הפילה כמו כן היא חייבת קרבן ובלבד שיהא בו מצורת האדם כמו שנתבאר בריש כריתות ולשון התורה ביולדת נקבה כי אחר מלאת שמונים יום תביא קרבן והוא שנאמר ובמלאת ימי טהרה וגו' וכל נפל שהפילה האשה באלה השמונים יום אינה חייבת עליו קרבן לדברי הכל לפי שהוא בימי הלידה הראשונה ודינה דין האשה שילדה וולדות הרבה וכשהפילה יום אחד ושמונים אין מחלוקת ג"כ שהיא חייבת קרבן לפי שהוא לידה השנית כיון שעברו ימי הלידה הראשונה אבל מחלוקתם במה שתפיל ליל אחד ושמונים ב"ש אומרים כאילו הפילה בתוך ימי טהרה ואינה חייבת זולתי קרבן אחד בשביל שהוא מוטל עליה מן הלידה הראשונה וב"ה מחייבין אותה שני קרבנות אחד על הלידה הראשונה וקרבן שני על הנפל כאילו הפילה אותו יום אחד ושמונים שהוא אחר מלאת ועוד תבא הלכה זו בראש כריתות ולשם נבאר ונפרש לאיזה ענין חולקים בליל אחד ושמונים ליולדת נקבה ולא נחלקו במה שתפיל ליל א' וארבעים אם יולדת זכר: 
+
+וסדין. שלמת פשתים יתעטף בו האיש אומרים ב"ש אינו חייב בציצית לפי שהציצית בפשתים שעטנז מפני התכלת שאינו אלא מצמר תכלת וזה מותר ביום לפי שנאמר וראיתם אותו וזכרתם ולמדנו מפי הקבלה פרט לכסות לילה ומדרך בני אדם שלובשים סדיניהם בלילה ואם לבשו בלילה ובו תכלת יתחייב מלקות לפי שלא נאמר אתי עשה ודחי ל"ת אלא ביום שלבישתו מצות עשה וב"ה לא גזרי לכסות לילה: 
+
+וכלכלת השבת אמרו בתאנה המיוחדת לשבת ונשארה מאותה תאנה כלכלה אומרים ב"ה כיון שפירות אותה תאנה מוכנים לשבת תמיד ומעיקרנו שבת קובעת למעשר הנה כבר נקבעו למעשר ואין מותר לו לאכול מכלכלה זו ואפילו עראי עד שיעשר וב"ש אומרים לא הוקבעו למעשר ביחוד זה וכבר קדמה הלכה זו בפרק ד' ממעשרות: 
+
+
+Mishnah 11
+
+הכל מודים שאין נזירות בחו"ל וזה שנדר בחוצה לארץ קנסי ליה ב"ש שמן הקנס שיקיים סתם נזירות בא"י והוא ל' יום וב"ה יקנסו אותו שיקיים הנזירות שקבל על עצמו בא"י ואפילו היה מאה שנה ושיהא נזיר שתים שיעמוד נזיר ששים יום וכבר קדמה הלכה זו בפירושה בפרק שלישי מנזירות: 
+
+
+Mishnah 12
+
+המאמר הוא באכסדרה שנסדקה והיתה טומאה בצד זה וכלים בצד זה ואין ספק שהכלים טהורים הואיל והגג נסדק והופרש זה החצי וכשיהיה בארץ כנגד אותו הסדק אוהל כרומו טפח או יותר נחשבהו כאילו עלה וסתם אותו הסדק כיון שהוא כנגדו ונתחברו הטומאה והכלים וחזר הכל תחת אהל אחד ואם היה אדם תחת הסדק של אכסדרה אומרים ב"ש לא עירב את הטומאה לפי שהוא כדבר הצמות ואין שם חלל גבוה מן הקרקע: 
+
+וב"ה אומרים האדם חלול הוא וצד העליון ממנו כאילו הוא אהל על הצד התחתון מדובק בקרקע ובגובה חללו יותר מטפח ולפיכך יביא את הטומאה לצד השני של אכסדרה ששם הכלים וזולתם ועוד תבא הלכה זו בפרק אחד עשר מאהלות: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+ביצת הנבלה הוא שישחוט עוף ויפסול אותו בשחיטתו וימצא בו ביצה אם היא שלימה ונתקשה קליפתה כגון הביצים שנמכרים בשוק היא מותרת באכילה ואם יש בקליפתה רכות ואפי' דבר מועט היא אסורה לפי שהוא מכלל בני מעיה אבל ביצת עוף טריפה היא אסורה מטעם שזכר. ועיקר הוא בידינו שהנכרים אין מטמאין לא בנדה ולא בזיבה לפי שנאמר בזב דבר אל בני ישראל בני ישראל מטמאין בזיבה ואין הנכרים מטמאין בזיבה אבל גזרו עליהם שיהיו כזבין לכל דבריהם והם זבין מדרבנן ב"ש מטהרים דם הנכרית על עיקר דין תורה ונותנין הגזרה דרבנן ברוקה ומימי רגליה שהוא מצוי תמיד שיהא כרוק הזב ומימי רגליו ובזה ידוע שהוא מדרבנן בהיות דמה טהור לפי שאילו היתה זבה מן התורה הכל היה טמא והיה דמה כדם זבה וב"ה אומרים זה שהשוינו דמה עם רוקה ומימי רגליה ואסרנו הכל בטומאה אחת  מודה שהוא מדרבנן. וענין כרוקה וכמימי רגליה שהוא יטמא לח ולא יטמא יבש ואין כך דם הנדה אמתית שהוא מן התורה לפי שהוא מטמא לח ויבש כמו שנתבאר בפ' ז' מנדה:  
+ודם טהרה של מצורעת הוא הדם שתראה האשה המצורעת אחר ז' לזכר וי"ד של נקבה ועוד יבא פירוש זה בפ' שמיני מנדה:  
+ופירוש בטובה בטובתו כאילו עשה לו צרכו או עשה לו עמו חסד ומניח אותו לאכול מפירות ארצו כמו שנתבאר בפרק ד' משביעית:  
+וחמת כלי מעור ששמין בו מימיהן הולכי דרכים ואומרים ב"ש שזה החמת שנקב <small>[צ"ל מקצתו. יעב"ץ.]</small> (מצדו) [וצררו וכ"ה בדפו"י] צריך שיקמט העור ויתקשה על המקום הצרור כמו שמנהג כשיעמוד זמן ארוך שיארע לו והוא אמרו צרורה גזור מן הצוררים ויהיה הקשר בזה כל כך  חזק. יעב"ץ. שיחזיק זה החמת הדבר שמשימין בו ותעמוד בו ובכן תהיה החמת מקבלת טומאה כמו שהיתה מתחלה ובה"א כיון שקשרה תקבל טומאה ואף על פי שאינה צרורה ולא נקמט העור ולא נתקשה מקום הקשירה:  
+
+Mishnah 2
+
+בשר עוף בחלב אינו מן התורה ואף על פי כן אומרים ב"ה אינו עולה משום הרגל עבירה: ואמרו (ספרי פ' קרח) שומע אני יתרום זיתים על השמן וענבים על היין תלמוד לומר כדגן מן הגורן וכמלאה מן היקב מן הגורן מן הגמור וכבר קדמה זו ההלכה בפרק ראשון מתרומות וצריך אדם שירחיק ארבע אמות מן הכרם ואז יזרע הירק וזו היא עבודת הכרם ואם לא הרחיק וזרע כלאים בצד הכרם אמר רחמנא פן תקדש המלאה הזרע ב"ש שאומרים שתבואת שורה אחת נקרית כרם אומרים שתבואת שורה אחת עם אותם הזרעים נשרפים וב"ה שאומרים שאינו נקרא כרם פחות משתי שורות ראוי לפי דעתם שישרפו תבואת שתי שורות והוא שנפל עליהם שם תבואת הכרם וכבר בארנו זה בפרק ד' מכלאים: 
+
+ומעיסה הוא שירתיח המים בקדרה עד שיהיו רותחין בתכלית הרתיחה ויטיל בהם הקמח וינענעו עד שיתעבה ויתבשל וזה אינו חייב בחלה לב"ש וכבר בארנו זה בראש חלה: 
+
+בחרדלית הוא בחלוף ה"א בחי"ת ועקרו הרדלית ר"ל הר חלש והענין מימי הגשמים שיורדין ממקום גבוה כגון הר קטן או גבעה כשיגר ממנו נהר קטן אומרים ב"ש הרי הן כזוחלין ואע"פ שאין להם עיקר ומטבילין בהם את הכלים וב"ה אוסרין ועוד יתבאר בפ"ה ממקואות. וכבר פירשנו בשמיני מפסחים שמחלוקתם בגר בלבד שבית (שמאי) [הלל] אומרים שמא בשנה הבאה יהיה טמא מת ויאמר כמו שטהרתי בשנה שעברה ואכלתי פסח בערב כמו כן עתה אטבול ואוכל בערב אבל ערל ישראל אין בו מחלוקת שהוא טובל ואוכל פסחו לערב: 
+
+
+Mishnah 3
+
+וכבר ידעת שכתבי הקדש הן מטמאין את הידים ונחלקו בקהלת אם הוא מכתבי הקדש לענין זה או לא ועוד יתבאר בשלישי מן ידים. ועוד יתבאר בסוף פרה שמי חטאת כשהוזו על הטמא וטהרו אותו ואח"כ נזלו מגופו על הקרקע או על הבגדים כי הנוגע בהם אחר כן אינן מטמאין אותו לפי שכבר נעשה עליו מצותן: 
+
+וקצח הוא הנקרא בערבי שונין ב"ש אומרים שאין חושבים אותם מן האוכלים ולפיכך אינו מתטמא ואינו חייב במעשר מאותו טעם לפי שאינו אוכל והוא לדעת ב"ה אוכל ויתחייב כחיובי האוכל מן הטומאה ומן המעשרות ועוד יתבאר זה בסוף עוקצים: 
+
+
+Mishnah 4
+
+דם יולדת שלא טבלה. הוא הדם אשר רואה אחר שבעה לזכר וארבעה עשר לנקבה כשלא טבלה ליל יום שמיני או ליל החמשה עשר לפי שאם טבלה הוא דם טוהר בלי ספק ב"ה אומרים כיון שלא טבלה לא נתפרשה מן הנדות ולפיכך מטמא לח ויבש כדם הנדה וב"ש אומרים אמנם תועלת הטבילה שתהא מותרת לבעלה אבל שיחשוב דם טוהר טמא מפני שלא טבלה לא ודע כשילדה בזוב ומלאו לה שבעה לזכר וי"ד לנקבה וספרה עם זה לתשלום שבעה ימים נקיים כדין כל זבה ולא טבלה וראתה דם אחר כן בית שמאי מטהרין וב"ה מטמאין וזה עיקר מחלוקתם ואמנם הסכימו על יולדת בזוב שלא ספרה שבעה ימי נקיים ולא טבלה שלא נבדלה מן הזבות בלא ספק: 
+
+
+Mishnah 5
+
+מפני שכל אחד מן השני אחים נפלה זיקתו על שתיהם וכאילו שתיהם נעשו צרות זו לזו ולפיכך לא יקחו אחת מהן ופסק ההלכה כי אם קדמו וכנסו יקיימו כמו שבארנו בפרק שלישי מיבמות: 
+
+
+Mishnah 6
+
+עוד תראה לשון מאמרו בחמישי מנגעים איזהו שער הפקודה מי שהיתה בו בהרת ובו שער לבן  והפכה הבהרת והניחה שער לבן במקומו וחזרה וזה כי מן העיקרים המתבארים לשם שבהרת שיהיה שם סימן טומאתה שער לבן ותהיה הבהרת קודמת לשער הלבן כמו שנאמר והיא הפכה שער לבן שהפכה הבהרת ואומר (רבי) עקביא בן מהללאל הכוונה שישנה את זה השער עצם מהבהרת וזה השער הבהרת בעצמה היא ששנתה אותו וחכ"א הכוונה שישנה את זה השער הזאת הבהרת ועד שתהיה זאת הבהרת בעצמה היא ששנתה אותו והוא ענין מאמרם והיא הפכה לא שהפכתו חבירתה. ונקרא זה שער פקודה על דרך משל כאילו הבהרת הפקידה אותו במקומה עד שתחזור אליו ועוד יתבאר בפרק שני מנדה שמראות הדם שמחמתם תטמא האשה ארבעה ומכללם משרת הכרכום ועקביא בן מהללאל אומר שהירוק דומה בזה המראה כלומר כמשרת הכרכום: 
+
+וגזיזת הבכור אסור אמרה תורה לא תגוז בכור צאנך וראוי לאכול הבכור בשנתו לא יאחר אותו אם הוא תמים קרב ויאכלוהו הכהנים ואם הוא בעל מום יאכל בכל מקום והאכילה שנה כלומר בשנתו לפיכך אסור בדרך גזיזה שיגוז בכור בעל מום כדי שלא יעכבהו הכהן ולא ישחטהו בשנתו ולפיכך אסור לו שיהנה בצמר שעליו עד שישחטהו ואם נפל הימנו דבר קודם שחיטה (רבי) עקביא  מתיר ליהנות בו אחר השחיטה לפי שכיון ששחטו נסתלק מעליו האיסור וחכמים אוסרין אותו מפני הגיזה שמא ישהה ועוד יתבאר זה בפרק שלישי מבכורות: ואומר שגיורת משוחררת אין משקין אותה מי סוטה וכשהביאו ראיה ממה שעשו שמעיה ואבטליון אמר שהם לא השקוה מי סוטה על אמיתתה אבל עשו תחבולה שחשבה שהן מי סוטה והם כדמות מי סוטה ודוגמא הוא הדמיון ועשו זה לפי שהיתה גיורת והם גרים וכאילו הם לא סברו להרחיקה להסתפחה בדת ישראל וקשה זה הדבר על החכמים על שלעג עליהם ונדוהו: 
+
+ופירוש מלת פקפוק על בוריו הוא הדבר שאין לו קיום והוא רופף והביא אותו בכאן על דרך הדמיון באותו שהקל בטהרת הידים שהיא מדרבנן ונתקיימה בישראל ונתחזקה רצונו לומר שהידים מתטמאות מבלי שאר הגוף בדבר פלוני ובדבר פלוני כמו שזכרנו בזו המסכתא וכמו שהתבאר בידים והביא זה באורך: 
+
+
+Mishnah 7
+
+אמר לו מוטב להניח דברי היחיד ולא אמר לו שזה הראוי לו ואתה יודע עיקר התורה אחרי רבים להטות ואמנם אמר זה שהוא ג"כ קבל מרבים כמו שזכר ואין מתנאי המקבל שיהיו דבריו מרבים אבל כשהיו המקבלים רבים מרבים וקבל יחיד מרבים לעשות כדברי רבים שקבלו מרבים יותר ראוי כמו שבאר לו ומבואר הוא שאין הלכה (כר') כעקביא בן מהללאל בכל: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+אלו העדיות כולם מבוארים ועושים כהם ואמרו בירושלמי (ברכות פ"ד) בימי מלכות יון היו משלשלים להם שתי קופות של זהב והעלו להם שני כבשים פעם אחת שלשלו להם שתי קופות של זהב והעלו להם שני גדיים באותה שעה האיר להם הקב"ה עיניהם ומצאו שני טלאים מבוקרים בלשכת הטלאים ועל אותה העיד רבי יהודה בן בבא: 
+
+
+Mishnah 2
+
+כבר ידעת שהמקראות הכתובי' בתורה בזב שהוא מטמא משכב ומושב ומשכב הזב ומושבו יטמא אדם ויטמא בגדים והוא שנאמר והאיש אשר יגע במשכבו יכבס בגדיו וגו' אמנם כל מה שיהיה על הזב מן הבגדים והכלים ואפילו היו בינו וביניהם אלף חוצצין אותן המאכלים והמשקים נטמאים טומאה קלה והיא שנקראה טומאת מדף לפי שהיא מעליו מן עלה נדף ואותן בגדים או כלים אין מטמאין לא אדם ולא בגדים אבל מטמאין אוכלין ומשקין בלבד והביאו ראיה על טומאת מדף ממה שנאמר בזב וכל כלי עץ ישטף במים אמרו מה בא זה ללמדנו אם ללמוד שיטמא כלי שטף במגע והלא כבר נאמר והנוגע בבשר הזב יכבס בגדיו אם הנוגע בכלי שטף מטמא במגע הוא בעצמו לא יטמא כלי שטף במגע אם כן למה נאמר וכל כלי עץ אלא אוכלין ומשקין וכלים שעל גבי הזב ואמרו עוד וכל כלי עץ ישטף במים מלמד שהוא עושה על גביו מדף כל זה המיוחד בזב מאותן שדיניהם ודינו אחד רצונו לומר זבה ויולדת ונדה ונאמר כל המשכב אשר ישכב עליו הזב לא המת לפי שלא היה צריך להחזיר לו זכרון זב לפי שמת לא יטמא משכב כגון הזב ואם הצענו על דרך משל מאה בגדים זה למעלה מזה מחברו וישב זב על הבגד העליון כל המאה בגדים טמאים משכב ואין הפרש בין הבגד שהוא דבוק בגופו כשישב עליו או הבגד שסמוך לארץ וזה ענין טומאת משכב אבל אם שמו המת למעלה ממאה בגדים השלשה בגדים מהם בלבד טמאים והם אותו שנגע במת [והשני] לפי שנגע בראשון והשלישי לפי שנגע בב' וכל מה שאחר השלישי טהור כמו שבאר בריש אהלות ואין מטמא אותן מדרך משכב אלא בדרך נגיעה בלבד וכן אילו השלכנו על הזב מאה כסוין זה על זה הכסוי העליון טמא מדף ומטמא האוכלין ומשקין וכן כל מה שלמעלה מן הבגד הדבוק בגופו הוא מטמא אוכלין ומשקין והוא טמא מדף אבל אם השלכנו על המת אין מטמא מהם זולתי הג' הסמוכין בלבד כמו שזכרנו ועוד תראה זה הענין בסדר טהרות במקואות ועיקרו ברביעי מזבים והביא ראיה ר' אליעזר בזה העיקר וסתר סברתו שאמר אבר מן המת טמא לפי שטומאת החיים גדולה מטומאת המתים וממה שראוי שלא תשכח שמחלוקתם אינו באבר מן המת שיש בו כזית לפי שכזית מן המת אין הפרש בינו ובין המת כולו והכל מודים בזה ואין חולק אבל מחלוקתם באבר קטן לפי שהעיקר אצלנו אברים אין להם שיעור. ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 3
+
+זה הדבר כולו מבואר אבל צריך לידע העיקרים המקובלים אשר כפי אותם העיקרים היה משא ומתן זה והראיה וזה כי העיקרים שהכל מודים בהם שאבר מן החי דינו בטומאה כדין מת כמו שנאמר ובחלל חרב או במת ולמדנו מפי הקבלה שהכוונה בכאן באמרו חלל חרב שהמקום שהפריד החרב מן האברים כמו המת עצמו לפי שאין הפרש בין חלל חרב או החנוק או הנסקל וזולתם מת נקראים הכל. ועיקר שני שעצם כשעורה מן המת מטמא במגע ובמשא ואינו מטמא באהל והוא מה שנאמר וכל הנוגע בעצם או בחלל ובאה הקבלה הלכה למשה מסיני שאותו העצם כשעורה. והעיקר השלישי שעצמות הנבלה והשרץ אינם מטמאין אבל מטמא בשרם שנאמר והנוגע בנבלתם ולמדנו מפי הקבלה בנבלתם ולא בעצמות ולא בקרנים ולא בטלפים ואל זה רמז בכאן באמרו שהבשר נוהג בנבלות ובשרצים מה שאין כן בעצמות. והעיקר הרביעי שאבר מן החי או מן המת כשסר ממנו העצם אינו מטמא משום אבר וזה באומרו בעצם ר"ל עצם שהוא כאדם מה אדם בשר וגידים ועצמות אף כאן בשר וגידים ועצמות ואם הוא מבלי עצם כבשר מן המת בין שהוא מן המת או מן החי וזה אמרו בכאן חסר העצם טהור כלומר טהור משום אבר. והעיקר החמישי שפחות מכזית בשר מן המת טהור ואין טומאה בו כלל והעצם אפילו בכשעורה מטמא במגע ובמשא כמו שבארנו. והעיקר הששי שרוב בנינו או רוב מנינו של מת מטמא באהל ואפי' שאין באותן עצמות רובע הקב וכן רובע עצמות יטמא באהל ואע"פ שאין באותה הרובע לא רוב בנינו ולא רוב מנינו וזהו ענין אמרו רוב ורובע אמנם רקב הוא אפר מן המת הנשאר ממנו אחרי שנאבד לחותו ונדוקו עצמותיו ומתנאיו שיהיה המת כולו לא חסר ממנו אבר ונקבר ערום בארון מאבן גלל או עופרת וכיוצא בהם ממה שאינו כלה שיתערב מה שנדוק ממנו עם המת וכשיקח מאותו האפר המצוי באותו ארון מלא תרווד רקב ושיעורו מלא שתי הידים כאחת זה השיעור מטמא באהל וכבר קדם זכר קצת אלה העיקרים בפרק שביעי מנזירות ועוד יתבארו אלה הענינים כולם בתכלית הביאור בפרק שני מאהלות וכשתדע אלה העיקרים כולם יתבארו לך כל המאמרים הקודמים והלכה כרבי יהושע: 
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+אמר רחמנא ופטר חמור תפדה בשה וגו' וכל בכור אדם בבניך תפדה רבי אליעזר אומר הקיש בכור חמור לבכור אדם וחכמים מביאין ראיה מאמרו פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה שרוצה בו פטר חמור כמו שנתבאר בספרי (ואומר) [ואמרו] לפדיה הקשתיו ולא לדבר אחר. והלכה כחכמים וזה העדות בריש בכורות גם כן: 
+
+
+Mishnah 2
+
+חגבים מיני הארבה וצירן הוא הרוטב היוצא מהם ואינו אסור ואפילו מחגבים טמאין לפי שאין החגבין מבעלי הדם וכמו כן יכשיר צירן גם כן ואינו כגון משקין טמאים אבל הוא מתטמא וזהו אמרם מהו טהור להכשיר הא לטמא אפי' כל שהוא מטמא ועדות זו הלכה כמותה וכבר קדמה בעשירי מתרומות: 
+
+
+Mishnah 3
+
+זוחלין הם המים הנגרים בנחלים ובנהרות ונוטפין הם המים הנוזלין טפות טפות מן המעינות ומן הנהרות גם כן ויתכנס מאותן טפות מקוה מים והעיקר אצלנו הזוחלין כמעיין והנוטפין כמקוה וכשיתקבצו הנוטפין עם הזוחלין והיו הזוחלין הרבה מן הנוטפין דין הכל כדין מעיין והם כשרים לקדש בהם מי חטאת כמו שיתבאר בחמישי ממקואות ועדות רבי צדוק ברורה: 
+
+
+Mishnah 4
+
+כבר קדם שזוחלין (הוא) [הם] המים הנגרים על הארץ נגזר מזוחלי עפר. וקלוח הוא שפיכות המים והזלתן מן הכתלים והזחלה הוא לשון מורגל הרבה במשנה ובתוספתא והוא אומר כשנתן המים שיזחלו על עלה האגוז כלומר על קליפתו החיצונה הירוקה וישפך מאותה הקליפה אל מקום אחר הנה הוא נשאר כדין הזוחלין כמו שהיה לפי שאותן קליפות ואע"פ שיש בהם בית קיבול אינם כלים כדי שיהיה דין המים כדין המעיין שהעבירו על גבי כלים שאזכרנו עוד בחמישי ממקואות אבל הוא כזוחלים שהם כמעיין ומטהר בכל שהוא וכשר לקדש מי חטאת ולטבילת הזב כמו שיתבאר בריש מסכת מקואות. וכל אלו הלכות הן: 
+
+
+Mishnah 5
+
+כדין אלו כלי חרס ויש בהן אפר פרה וכבר בארנו לך במסכתא זו שכלי חרס לא יטמא מגבו והכלי טהור בלי ספק אבל חכמים אומרים שהאפר נטמא ואינו ראוי לטהר בו לפי שנאמר באפר הפרה והניח מחוץ למחנה במקום טהור ואין זה מקום טהור ורבי אליעזר אומר הואיל והכלי לא נטמא אותו האפר במקום טהור הוא ועוד תבא הלכה זו בפירושה בעשירי מפרה. וכבר ידעת שסתם נזירות שלשים יום וכשגלח יום שלשים נחשוב אותו היום סוף השלשים ותחלת השלשים השניים ויהיה תשלום השלשים השניים ג"כ יום תשעה וחמשים וכבר קדם פירוש עדיות אלו בשלישי מנזירות וכן ההלכה ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 6
+
+שר' אליעזר אוסר זה כדי שלא יניח אותה בשביל הלידה ויעבור על מה שנאמר לא תאחר לשלמו והוא ענין אמרו גזירה שמא יגדל מהם עדרים והלכה כמו עדות זה ולא נחוש לחששא זו דכל ולד שתלדנה מותר להקריבו שלמים כמו שיתבאר בשלישי מתמורה: 
+
+
+Mishnah 7
+
+ארובות של נחתומים לוחות של נחתומים שעורכין עליהם הככרות שהם עיסה ונקראות ארובות כפי תבניתם ועוד נבאר במקומות ממסכת כלים שפשוטי כלי עץ אין מקבלין טומאה מן התורה ואמנם מתטמאים מדרבנן והיה אומר ר' אליעזר שלא יטמאו אלה הארובות וזה התנור המתפרק הוא שנותנין בין כל חוליא וחוליא חול לפי שהוא כולו מתפרק חלק חלק (וכשנטלה) <small>[כ"ה בדפו"ר]</small> [וכנשלם] רומו טח אותו בטיט מבחוץ ומחבר כולו אמר ר' אליעזר הואיל והחול מבדיל בין חוליא וחוליא הוא נחשב כשבור המתפרק תמיד ולפיכך הוא טהור לעולם ואינו מקבל טומאה וחכ"א כיון שהטיט מדובק בחוליותיו מבחוץ הנה כולן מחוברות והוא שלם ומקבל טומאה ואין הלכה כרבי אליעזר כמו שנבאר בחמישי מכלים:  
+ומעברין את השנה בכל אדר הוא שיכולין לעשות השנה מעוברת עד היום האחרון מן אדר ויכולין בית דין לומר ביום אחרון מן אדר שזה החדש שיכנס למחר הוא אדר שני ואמרו על תנאי כבר <small>[צ"ל ביארו]</small> ביארנו מה שהיה והכל ברור והלכה כן:  
+
+Mishnah 8
+
+יורה. קדירה בנויה וישם האש תחתיה וסביבה בנין על שפתות הקדרה וממלאין הקדרה באותן הדברים שמבשלין בה וכשהיא רותחת יעלו המים באותו הבנין כמו שעושים הצבעים ואותם שמבשלין הצאבון והסוכרה והשולקין הזיתים וכיוצא בהם והעיקר אצלינו שאלו התוספות העשוים מהם לפי שאנו צריכין להן לבשול הוא טמא והנעשין על דרך הנוי תוספת על הצריך אינו מתטמא כמו שנאמר תנור וכירים יותץ טמאים הם וטמאים יהיו לכם וקבלנו בפי' זה לכם שבצרככם כמו שנבאר בחמישי מכלים: 
+
+
+Mishnah 9
+
+חרשת שהשיאה אביה. כיון שהנשואין נשואי תורה לפי שאביה השיאה אע"פ שאין לה דעת שלימה לפי שהיא חרשת תצא בגט ויהיו גירושיה גרושין גמורים. ומריש קורה גדולה שמשימין עליה ראשי קורות התקרה כל דבר שגזל הגזלן ועשה בו מעשה שאין יכול להחזיר הדבר שגזל בעינו אלא בהפסד דבר ישלם לבעליו דמי אותה הדבר שגזל להקל על בעלי התשובה וכבר קדם לנו המאמר באלו העדיות כולן שהם ברורות בחמישי מן גיטין: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+זה שאמר בדם נבילות שהוא טהור דברי אמת רוצה לומר שאינו מטמא כמו הנבילה לפי שאין לך דבר שיטמא דמו כגופו מלבד השרץ אבל דם נבילות הוא כמו משקין טמאין וכן יתבאר בירושלמי באמרם דם נבילות מטמא ברביעית ובגמרא שקלי' מאי טהור טהור מלהכשיר אבל לטמא מטמא ואמנם ברביעית כמו שביארנו וכבר נתבאר בסוף חגיגה שהכלי מצרף מה שבתוכו לקדש ונחשוב כל מה שבכלי כגוף אחד ואף על פי שהם גופים נפרדים ואם נגע באחד מהם כאילו נגע בכולן ואין ראוי אותו הדבר לקרבן וזהו לגודל מעלת הקדש וסמכו זה למה שאמר כף אחת עשרה זהב מלאה קטורת אמרו הכתוב עשה לכל מה שבכף אחת וזהו כשהוא כלי שיש לו תוך והוסיף ר' עקיבא שאפי' אם [לא] היה לו תוך אלא שהיו אותם הדברים מסולת או קטורת וכיוצא בהן צבורין על לוח או עור הנה הוא מצטרף אותם וזהו ענין דברי ר' עקיבא אמרו הגחלים להפסל לקטורת ואף על פי שאינן מקבלים טומאה אלא על דרך הגדולה והתוספת בקדושה והעמידו זה בגחלים של יוה"כ ונתנו הטעם שבמה שהוא חותה הוא מכניס אבל גחלים של כל יום תנינן נתפזר ממנו כקב גחלים היה מכבדן לאמה כלומר שלא היה חושש להם. ודברי רבי עקיבא הלכה: 
+
+
+Mishnah 2
+
+הורהנה. שמשכנה אצל עובדי כוכבים וכבר נתבאר בשני מכתובות שכשנחבשה ביד עובדי כוכבים ע"י נפשות אסורה לבעלה כשהיה כהן ואלה הממושכנות זולתי הנחבשות והם  אסורות לכהן אלא אם העידו לה שהיא טהורה וזה הריחוק שריחקוה בני משפחתה אינה הלכה אבל היא מותרת לכהן כיון שיש לה עדי טהרה: 
+
+
+Mishnah 3
+
+עיסה היא הקמח הנלושה והמשיל המשפחה והיוחסין בעיסה שנתערבו בה חלקים וזה העדות שהעידו עליו הוא שמשפחה נשאת אשה ממנה לספק חלל ולא נודע מי הוא ומת איש מאותה משפחה והניח אשה והיא נקראת אלמנת עיסה ויש בה ספק על ספק הראשון שאפשר שנשאת לאיש ההוא שהוא ספק חלל או נשאת לזולתו והספק השני אם היא אשתו אבל הוא חלל על האמת ותהיה היא ג"כ זונה ותהיה אסורה על הכהן כמו שקבענו עיקר בקידושין אם הוא כשר או זה האיש ספק חלל היה ולפיכך יכשירנה ר' יהושע לכהונה אמנם רבן גמליאל אומר הואיל ויש שם ספק ואילו חקרוה  היתה אומרת לכשר נבעלתי (לא) תפסל לכהן. אח"כ העידו עדות אחרת ואמרו שזאת המשפחה שנתערב בה ספק חלל היא בחזקת כשרות כמו שאר המשפחות ויכולין לומר זו היא טמאה וזו היא טהורה כלומר נבעלה לעובד כוכבים או לא נבעלה וירחיקו לאותה טומאה מהם כמו שקדם ממאמרו והרחיקוה בני משפחתה ויקרבו אותה שנתברר אצלם שהיא טהורה ואין ראוי לנו שנאמר להם הואיל ויש בכם ספק אינכם צריכים שתתרחק זו: 
+
+וכבר גזר רבן יוחנן בן זכאי שלא ישב בית דין ויתיר אלמנת עיסה לכתחלה וזהו ענין אמרו שלא להושיב ב"ד על כך ואמרו לרחק אבל לא לקרב כלומר כשהעידו הם שזו אלמנת עיסה רחקוה ולא שמעו מכם באמרכם טהורה כמו שעשו בתינוקת שהורהנה שהאמינו אותם לטמא אבל לא לטהר. ופסק ההלכה באלמנת עיסה שלא תנשא לכתחלה לכהונה ואם נשאת לא תצא: 
+
+
+Mishnah 4
+
+איל קמצא. איל הוא מין הארבה דומה לאיל תרגום חגבים קמצין והעידו שהוא מין החגבים הטהורין ומותר לאכלו ותרגום טהור דכי וטהורין דכיין ובית מטבחיא הוא בית המטבחים והוא בית ידוע בעזרה ששוחטין בו הקדשים ועוד נצייר אותם במקומו מן העזרה כשנצייר צורת המקדש כולו במס' מדות. ורצונו לומר במשקה בית מטבחיא הדם והמים שמשתמשין בו לשם והעיד שאותן המשקין טהורים ואינם מקבלין טומאה מן הטומאות בשום פנים ובטומאת משקין מחלוקת בין החכמים שיש מי שסובר שהיא דאורייתא ויש מי שסובר שהיא מדרבנן ובזה משא ומתן גדול ועוד נבאר אותו בעיקריו במסכת טהרות אבל אפי' מי שאומר שטומאת משקין דאורייתא משקה בי מטבחיא דכן הלכתא גמירי לה וכמו כן אותם המשקין אינן מכשירין לטומאה לא הדם ולא המים שמשתמשין בו באותו המקום והוא אמרם לא דיין שהן דכן אלא שאין מכשירין ועל דרך הדחייה אמרו בגמ' שהדם בלבד אינו מכשיר ונתבאר אחר כן שהוא כדם כלו' משקה בית מטבחיא כולן אינן מכשירין ואמנם היות דם הקדשים לא יכשיר סמכוהו לזה שנא' בדם חולין על הארץ תשפכנו כמים אמרו דם שנשפך כמים מכשיר לפי שעיקר הכשר ודאי הוא למים כמו שנאמר וכי יותן מים על זרע ולמדו שאר הששה משקין לפי שהם דומים למים בייחוד קריאת השם ומהם מה שנקרא בשם המים כמו שנבאר במסכת (משקין) [מכשירין] והואיל והדבר כן כל מה שבא במשנה מזכרון טומאת דם הקדשים ודאי אמרו אותו קודם עדות זו שהעיד בה ר' יוסי שמשקה בית מטבחיא טהור וכן יתבאר כולן בדין <small>[צ"ל טומאה. יעב"ץ.]</small> ולא כיוסי בן יועזר:  
+ודיקרב למיתה מסאב ביארו בגמרא שהוא ספק טומאה ברשות הרבים טהור לפי שענין אמרו דיקרב שנודע בבירור שנגע במת הוא שנטמא אבל כשהוא ספק הוא טהור וזכר המת לפי שהוא החמור בכל הטומאות כל שכן מה שהוא למטה ממנו שספקו ברשות הרבים טהור וכן הענין שאומרים תמיד שספק טומאה ברה"ר טהור אבל לכתחלה נאמר לאותו האיש שנסתפק אינך מפסיד שתטבול כיון שהמים מצוים על דרך שמירה ואמר הוא כי אינו צריך טהרה ואפילו לכתחלה ולפיכך נקרא יוסי שריא לפי שהתיר שלשה דברים כמו שאתה רואה וכן דרכן שכל בית דין שמתיר שלשה דברים נקרא בי דינא שריא ופסק ההלכה בספק טומאה ברשות הרבים שנאמר לו אינך מפסיד לטבול ואם לא טבל ונגע בקדשים הם טהורים בלא ספק לפי שספק טומאה ברשות הרבים מכלל ספיקות שטהרו חכמים ועדותו ברורה והלכה למעשה:  
+
+Mishnah 5
+
+כשיעיד עד אחד שמת בעל האשה תנשא על פיו וזה מפורסם וכבר נתבאר באחרון מיבמות: 
+
+ודיר עצים הוא מקום ששם העצים ששורפין ע"ג המזבח הוא לשכה בעזרת נשים על ימין הנכנס במקדש מאותן הארבעה לשכות שיש באותה העזרה כמו שנצייר כשנעשה תבנית המקדש ואירע שמצאו באותה לשכה עצמות מת וציוו ללקטן אחד אחד בלבד ונשארה כל העזרה וכל האנשים שהיו משתמשין בהם והכלים הכל טהור ולא אמרו שמא נטמא זה בזה וזה מזה ונגעו בטומאה אבל היא כמו רשות הרבים כמו שביארנו ולא חפרו בארץ גם כן כדי שיראו אם יש שם קבר אלא לקטו מה שמצאו. בלבד ולא גזרו טומאה על ירושלים בשבילם אבל העמידוה בחזקת טהרה כמו שאר ארץ ישראל כמו שנתבאר בגמרא בפרק אחרון מזבחים וכל זה ברור: 
+
+
+Mishnah 6
+
+זה המאמר ברור וכבר ביארנו בשני משבועות כי מן העיקרים קדושה ראשונה קדשה לשעתה וקדשה לעתיד לבא ורצוני לומר בקדושתה ראשונה קדשה שלמה ע"ה ובמקדש בלבד הכל מודים בו אבל בקדושת שאר ארץ ישראל יש בו מחלוקת ואנו סומכין בזה על קדושת עזרא והוא קדושה שניה ולדברי הכל שקדושה שניה והיא כל מה שהחזיקו בה עולי בבל קדשה לשעתה וקדשה לעתיד לבא: 
+
+
+Mishnah 7
+
+לא נשמע ממרע"ה זה הלשון אבל שמע ממנו זה הענין לפי שמשה ספר בביאת המשיח ולשון התורה אם יהיה נדחך בקצה השמים וגו' ושב ה' אלהיך את שבותך וגו' ומל ה' אלהיך וגו' וזולת זה והגיד להם ג"כ מפי הגבורה בהקדמותיו וסבותיו ושיקדים אותו האיש לישר לו הארץ והוא אליהו והודע להם שהאיש ההוא לא יוסיף ולא יגרע בתורה אבל יסלק ויסיר החמסים בלבד ואין בזה מחלוקת ולא הכחשה אבל נפלה המחלוקת ברעות שיסיר מה הם אמר רבן יוחנן בן זכאי שהרעות שיסיר הם להרחיק אדם פסול ביחסו ששב כשר בזרוע ולקרב האדם כשר שהורחק מקהל כהונה או מקהל ישראל בזרוע והמשיל בשתי משפחות שהיו אחת כשרה והשניה פסולה ונתגברו בני ציון עליהם והשיבו הפסולה כשרה והכשרה פסולה והתבונן היאך בורחין חכמים מלשון הרע כי אע"פ שהיו יודעים השתי משפחות זכרו העשוקה בשמה ואותה שהיתה פסולה בבירור והשיבו אותה בני ציון כשרה בזרוע לא פרסמוה אבל אמרו ועוד אחרת היתה שם וקרבוה בני ציון בזרוע ורבי יהודה אומר אין העושק אלא לרחק הכשר בלבד וחכמים אומרים אין עושק ביוחסין כל הנקרא בשמו הכל יתיחסו אל האמת והתורה שהיא אב הכל אבל ההתעשקות והרעות הם השנאות שבין בני אדם לפי שהם חנם והוא חומס בשנאתו אותו והוא אמרם לעשות שלום בעולם: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Eduyot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Eduyot/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..2e2999b7f8d4578f57881830118d1b365f7f493b
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Eduyot/Hebrew/merged.txt	
@@ -0,0 +1,492 @@
+Rambam on Mishnah Eduyot
+רמב"ם משנה עדיות
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Eduyot
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה עדיות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+אמר כל זה לחלוק על ר' אליעזר שאמר ארבע נשים דיין שעתן כמו שמבואר בפרק ראשון ממסכת נדה ושמאי סבר אין הארבע נשים בלבד אלא כל הנשים דיין שעתן ר"ל כשהן נוגעות טהרות וראו דם אין אומרים שמא קודם לכן ראו דם ולא הרגישו בעצמן ואותן טהרות שנגעו בהן טמאות וזהו דין תורה אבל הלל עשה סייג לדבריו ואמר מפקידה לפקידה ואפי' לימים הרבה כי כשתבדוק עצמה באחד בשבת על דרך משל ומצאה עצמה טהורה ועמדה עד יום חמישי לא פקדה עצמה ובדקה עצמה ונמצאת טמאה כל מה שנגעה מן הטהרות מיום ראשון אחר הפקידה הראשונה עד הפקידה השניה הם טמאות כלם על דעת הלל וזו היא חומרא שהחמיר ושמאי לא סבר חומרא זו שהיה חושש לבטול פריה ורביה כי אם נשים אותה בחזקת טמאה מפקידה לפקידה תהיה אצל בעלה לעולם ספק טמאה ולא ישמש עמה ברוב הימים:  
+<b>וחכ"א מעת לעת ממעטת על יד מפקידה לפקידה.</b><br> ופירוש זה כי כשבדקה עצמה ומצאה טהורה ועמדה ימים רבים שלא בדקה עצמה ואח"כ בדקה עצמה ומצאה עצמה טמאה כל הטהרות שנגעה מעת שבדקה עצמה ומצאה עצמה טמאה  טמאות ופירוש ממעטת תחזור לאחור: וענין מפקידה לפקידה ממעטת על יד מעת לעת כי כשבדקה עצמה ומצאה עצמה טהורה אח"כ בדקה עצמה ומצאה עצמה טמאה כל הטהרות שנגעה מפקידה ראשונה עד פקידה שניה טמאות ובלבד שתהיו השתי בדיקות בתוך הארבעה ועשרים שעות ויהיה משמעות דברי חכמים כך אם היה בין פקידה לפקידה ימים הרבה אינה ממעטת על יד אלא מעת לעת ואם היה מפקידה לפקידה פחות מארבעה ועשרים שעות ממעטת על יד מפקידה לפקידה בלבד: ופי' ווסת שעות ידועות לטומאה כגון שתהיה מנהגה שתראה דם נדותה משלשים לשלשים יום או משני חדשים לשני חדשים כי כשתראה דם בעת הידוע אינה ממעטת על יד כלל:  
+<b>והמשמשת בעדים.</b><br> אינו ר"ל שיכולה אשה לשמש בעדים ובזולת עדים אבל ר"ל כי כששמשה ביתה שאין זה מותר לה אלא בעדים ופי' עדים אותם בגדים שמקנחת עצמה בהם אחר התשמיש היא והוא ואם נמצאו אותן בגדים טהורין והרי זו כפקידה והשמיענו זה לפי שיעלה בדעתנו כי הבגדים שמקנחים עצמם היא ובעלה כשנמצאו טהורים שלא יהיו חשובים כפקידה דשמא מעט דם היה על אותן בגדים ונתערב בזרע ואינו נראה הודיענו שאין לחוש לזה והבגד שמקנחת בו עצמה קודם התשמיש כמו שנתבאר בראש מס' נדה ואע"פ שאין זה ראוי אינו נחשב כפקידה לפי שנחוש שמא דם שתת ממנה אבל היא לגודל תאותה לתשמיש לא הכניסה אותו הבגד כל צרכו ומעקרינו כי האשה כשיצא ממנה דם מן המקור ואע"פ שאינו יוצא חוץ לגופה אלא שעומד בתוך גופה היא טמאה לפי שנאמר דם יהיה זובה בבשרה ואע"פ שהוא בבשרה ועוד יתבאר זה במקומו במסכת נדה: ואמרו ממעטת בעל יד מעת לעת ועל יד מפקידה לפקידה. הוא דעת חכמים וכמו שבארתי. והלכה כחכמים:  
+
+Mishnah 2
+
+הקב. הוא ששית הסאה וכבר בארנו שעורו בסוף פאה:  
+משהגדילו המדות. <small>[נוסף על שיעור הקב ורובע. רובע הקב. ורובע הוא רובע הקב.]</small> שעור הקב רובע הקב ורובע הוא רובע הקב ושמו שעור חלה חמשה רבעים והוא קב ורובע וכאילו זה הקב ורובע מן המדה הגדולה הזאת הוא קב וחצי מן המדה הראשונה וכבר בארנו בפרק שני ממסכת חלה ששעור החלה נודע במדה ולא במשקל לשנוי הדברים הנמדדים בכבדותם וקלותם אע"פ שהמדה אחת ולשם בארנו שמדת החלה היא מדה שיהיה רחבה עשר אצבעות על עשר אצבעות ברום שלש אצבעות ועשירית אצבע ועשירית עשירית אצבע וחלק משני אלפים וחמש מאות מאצבע על הדקדוק ואם תרצה לומר בקרוב מעט מאד תאמר מדה שיהיה בה שבעה אצבעות פחות שתי תשיעיות אצבע ברום ז' אצבעות פחות ב' תשיעיות אצבע וכבר בארנו פעמים רבות כי האצבע שמשערים בו הוא הגודל ואני עשיתי מדה בתכלית מה שיכולתי מן הדקדוק ומצאתי הרביעית הנזכרת בכל התורה תכיל מן היין קרוב כ"ו כספים הנקראים דרה"ם בערבי ומן המים קרוב לכ"ז דרה"ם ומן החטה קרוב לאחד ועשרים דרה"ם ומקמח החטה כגון שמנה עשר דרה"ם ומצאתי שעור חלה באותה המדה חמש מאות ועשרים דרה"ם בקרוב מקמח חטים ואלה הדרה"ם כלם מצריות וכמו כן אלה המינים שמדדתי מצריות גם כן והלכה כחכמים:  
+
+Mishnah 3
+
+שמעיה ואבטליון. הם רבותיהם של שמאי והלל כמו שמבואר באבות והיו גרים ונשאר בשפתם לעגי שפת העובדי כוכבים והיו אומרים אין במקום הין והלל היה אומר כן מלא אין כמו ששמע מהם והוא מה שאמרו רבותינו ז"ל חייב אדם לומר בלשון רבו ויש מי שקורא מלא הן מלא הין ואומר שהשינוי כאילו הוא בין הן להין והקריאה הראשונה הוא שלמדתי מאבא מורי ז"ל שלמד מפי רבו ורבו מפי רבו ז"ל וההין הוא שלשת קבין וזהו חצי סאה ולוג רובע הקב לפי שהקב ד' לוגין וכבר בארנו שם שעור הלוג במסכת פיאה: 
+
+וגרדיים. אורגים ופסק ההלכה כפי מה שהעידו שני גרדיים ועוד יתבארו עקריה במסכת מקואות. והתחיל במשנה ראשונה ושניה לפני זו אע"פ שאין בהם עדות לפי שהם גם מחלוקת שמאי והלל ואין הלכה כאחד משניהם בשלש משרות אלו אחר כן חזר לתת טעם לחזוק דבריהם ואע"פ שאין הלכה כמותם והביא כל מה שדומה להם אחר כן הביא ההלכות שדעת שמאי עצמו בהן כדעת חכמים אחר כן ההלכות שסברת שמאי בהן אינה כסברת חכמים אחר כן ההלכות שחזרו בית הלל להורות כבית שמאי וסיים הפ' וחזר על העדיות שהם כוונת המסכת: 
+
+
+Mishnah 4
+
+שלא יהיה אדם עומד על דבורו. כלומר שלא יפצר לקיים סברתו ויעמד בה ויודיעהו שישנה סברתו כי אבות העולם והם שמאי והלל נדחו דבריהם ולא עמדו חכמים על דבריהם כמו שקדם: 
+
+
+Mishnah 5
+
+כוונת זו המשנה כי כשיהיה ב"ד שעשה מעשה כדעת יחיד אין ב"ד אחר יכול לחלוק בזה ויפסק הדין על דעת רבים אלא אם היה גדול במנין מן הב"ד שקדם שעשה על דעת היחיד וגדול בחכמה ממנו כלומר שיהיה ראש ישיבת זה הב"ד חכם מאותו שקדם: 
+
+
+Mishnah 6
+
+אחר שקדם לו המאמר בתועלת קיום דברי היחיד בין המרובין והוא שאפשר שיפסוק ב"ד כסברת אותו היחיד אמר ר' יהודה לאיזה טעם זכרו דברי יחיד הנדחים כלומר שאין עושין ב"ד לעולם כדבריו ואמר שהטעם להזכיר אותו לפי שאם למד אדם אותו הדבר וחשב שהכל מודים בו וימצא שעושים חילוף הדברים ויבא בלבו ספק אז נודע לו שזה הדבר שלמד הוא דעת יחיד וכבר נדחה: 
+
+
+Mishnah 7
+
+העיקר אצלנו כי רובע הקב מעצמות המת מטמא באהל ובית שמאי אומרים שאפי' היה זה השעור ממתים הרבה יטמא באהל ובית הלל מתנים בזה שני תנאים האחד שיהיה הרובע קב מגוף אחד וזהו שאמרו מן הגויה והתנאי השני שיהיה באותו הרובע עצמות מיותר מאחד ולא יהיה רוב במנין או בשיעור ורוב המנין הוא מאה ועשרים וחמשה עצמות לפי שמנין עצמות האדם מאתים ושמנה וארבעים כמו שנתבאר בפרק שני מאהלות ושמאי אומר אפילו יהיה רובע מן עצם אחד הוא מטמא באהל. והלכה כבית הלל: 
+
+
+Mishnah 8
+
+הכרשינים. הם הנקראים בערבי חרסנ"ה אינם מיוחדים למאכל אדם: ואמר מאכילין בטומאה. ר"ל מאכילין אותם לבהמה בטומאה הואיל והם מאכל בהמה ומותר לו לטמא אותן בידים וכל זה בעת אכילת הבהמה אבל בעת נפילתם במים ובשעה שממרסין אותן בידים אין עושים זה אלא בטהרה ואסור לטמא אותן באותה שעה: 
+
+בית שמאי  אומרים יאכלו צריד. פירוש אומרים שאין שורין אותם ולא ישימו אותם מוכשרים לקבל טומאה ויאכילום לבהמה בטומאה אבל הראוי שגורסין אותן ויאכילום לבהמות גריסין שמא יתטמאו והטחינה העבה תקרא צריד. והלכה כבית הלל: 
+
+
+Mishnah 9
+
+בית שמאי מתירין לו לצרף הסלע כולו במעות נחשת ואע"פ שאין מוציא אותם כולן בפעם אחת וזה חוץ לירושלים: 
+
+ושקל. הוא חצי סלע: 
+
+ור' מאיר אומר. כי כשיהיה לאדם פירות מעשר שני ששוים שלשה דינרים על דרך משל שאין מותר לו שיקח אותן פירות עם דינר של מעות מעשר שני ויאמר כל זה כלומר הפירות והדינר מחוללין על דינר זה לפי שהדינר כסף הוא וחכמים מתירין כגון זה. והלכה כחכמים: 
+
+
+Mishnah 10
+
+סלע. הוא שני שקלים ודינר רביעית הסלע ורביעית הוא רובע השקל והוא חצי דינר: 
+
+ואספרי רבוי אספרא והוא דרה"ם בלשון יון ועד היום לא נתברר לנו כמה אספרים בסלע וכשרצה אדם בירושלים לפרוט סלע ויחזור ליקח בו מה שירצה מתירין בית שמאי לשום אותו כולו מעות ובית הלל אומרים חצי הסלע מעות של נחשת [וחצי] (מצופה) כסף: 
+
+והדנין לפני חכמים. והם שמעון בן עזאי ושמעון בן זומא וחנן המצרי וחנניה אומרים שיפרוט אותו דינר דינר בלבד ורבי עקיבא אומר שמינית שמינית יפרוט ושמאי אומר שהדין שיתן סלע לבעל החנות ויוציא מה שצריך ממנו מעט מעט עד שיוציא הסלע והלכה כבית הלל ומשנה זו עם השתים שלפניה כבר פרשנום בפרק ב' ממסכת מעשר שני: 
+
+
+Mishnah 11
+
+מנהג הכסאות שיושבות הכלות עליהם שיהיו עשויות משן ותדהר ותאשור וזולתם ולהיות מפותחין ומצויירין פתוחים והם הנקראים חפוין כלומר אותן החתיכות המפותחות שמדביקות עליו: 
+
+ומלבן של כסא. רבוע מצוייר ששמים על הכסא לשבת הכלה עליו ואותו הרבוע בעצמו כשהוא נפרד אינו ראוי לישיבה: 
+
+שמאי אומר אף העשוי בה. כלומר ואפילו היה הכסא מגוף העריבה שהוא מתטמא ופירוש אמרו בכאן טמא שהוא מתטמא במשכב הזב וב"ה מטהרין ממשכב הזב כמו שנבאר בפרק כ"ב ממסכת כלים והלכה כבית הלל: 
+
+
+Mishnah 12
+
+כל זה מבואר לפי שמשעה שהתירה לה התורה שתנשא תטול כתובתה לפי שבתנאי הכתובה כלו' בתנאי ב"ד כשתנשאי לאחר תטלי מה שכתוב ליכי כמו שנתבאר בכתובות וכבר קדמה הלכה זו בפ' חמשה עשר ממסכת יבמות: 
+
+
+Mishnah 13
+
+אין הפרש בין שיהיה עבד של שני שותפין וישחרר אחד מהן חלקו או שרבו נוטל ממנו קצת דמיו ושחרר קצתו באותן הדמים וכן אילו היו אדונים הרבה ושחרר אחד מהם חלק ממנו מכריחין הנשארים לשחרר כלומר ישלימו שחרורו וכבר קדם פירוש הלכה זו בפרק רביעי מגיטין: 
+
+
+Mishnah 14
+
+אמר רחמנא וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא ואם היה עליו צמיד פתיל ינצל כל מה שבתוכו מאוכלין ומשקין וכלי חרס ושאר כלים ובגדים ולא יתטמא כלום ממה שבתוכו לא באהל המת ולא באהל השרץ כמו שנבאר ונפרש אותו בפרק ט' ממסכת כלים ומפי הקבלה למדנו שהכלי הנזכר בכאן שיציל בצמיד פתיל הוא כלי חרס וכבר ידעת כי מעקרינו שכל מה שיש אצל עם הארץ טמא על גבי עם הארץ אוכלין ומשקין וכלים ובגדים וכבר קדם מזה עקרים וכללים במסכת חגיגה ועוד יתבארו כל הדינין בזה הענין במקומות ממסכת טהרות ומעקרינו ג"כ כי כלי טמא אינו חוצץ בפני הטומאה ואינו מציל מה שבתוכו ואפי' היה מוקף צמיד פתיל לא יציל מה שבתוכו ויתטמא מה שבתוכו ואפילו לא יתטמא באהל המת הוא טמא אגב עם הארץ ואם אמרנו לעם הארץ האוכלין והמשקין והכלי חרס שהיו תחת צמיד פתיל באהל המת אצלו כבר הציל אותם הצמיד באהל לא יהיה בזה אצלנו ספק שהם טמאים היו וטמאים נשארו ולא נחוש שמא יבקש אותם ממנו תלמיד חכם לפי שתלמידי חכמים יודעים שאוכלי עם הארץ ומשקין וכלי חרס שלו טמאין ואי אפשר לטהרם לעולם לפי שכלי חרס אין להם טהרה אלא שבירה כמו שיתבאר בפרק ראשון מכלים וכמו כן האוכלין טמאין והמשקין טמאין אינן מתטהרין לעולם כמו שנתבאר במקומו במכשירין אבל שאר כל הכלים כלי עץ וכלי מתכות ובגדים יוכל התלמיד חכם לשאול אותם מעם הארץ לפי שיטהר אותם במקוה מפני טומאת עם הארץ וישתמש בהם בקדשים אחר הערב השמש כמו כן נחוש אם נאמר כלי חרס מציל על הכל על עקר דין תורה שישאל התלמיד חכם כלי מעם הארץ ויאמר לו עם הארץ זה כלי טהור כמו שחושב עם הארץ שניצל בצמיד פתיל והוא אינו יודע שכלי חרס המוקף צמיד פתיל לא יציל מה שבתוכו ויטול אותו התלמיד חכם ויחשוב שאותו הכלי אין עליו טומאה זולתי טומאת מגע עם הארץ ויטביל אותו ויעריב שמשו וישתמש בו בקדשים ואותו כלי טמא מת בלי ספק וצריך הזאת שלישי ושביעי לפי שכלי עם הארץ מה שהיה באהל המת אינו חוצץ ולפיכך אמרנו שאינו מציל זולתי אוכלין ומשקין וכלי חרס בלבד שאין שואלין אותן מעם הארץ לפי שהם טמאים אגבן ואין להן טהרה במקוה אבל שאר כלים שאפשר לשאול מהם אינו ידוע שנטמאו באהל המת ואינם נצולים בזה הצמיד פתיל וזו היא הכוונה שכוונו בית שמאי ואמרו כשטהרנו אוכלים ומשקים שבתוכו לעצמו טהרנו וכשטהרת את הכלי טהרת לך ולו ר"ל שנשאל ממנו כלי טהור מטומאת מת ויתן לנו אותו שהוא חושב שניצל בכלי חרס שלו המוקף צמיד פתיל ולפי שאין אנו יכולין לחלק הדינין ולומר שכלי תלמיד חכם מציל את הכלים וכלי עם הארץ אינו מציל אלא על האוכלים ועל המשקין ועל כלי חרס בלבד גזרנו על הכל דרך כלל דין אחד ואמרנו שכלי חרס בין שהוא של עם הארץ או כלי תלמיד חכם דינו שוה לפי שיסתלק ההיזק מצד עם הארץ וכשיהיו אצלו כלי מתכת או כלי עץ או בגדים שהיו באהל המת בצמיד פתיל ידע שלא ניצלו ושהם טמאים במת וכשנבקש אותם ממנו יודיענו בזה ולא יחשוב שהם טהורים ונחשוב אנו שהן טמאין על גב עם הארץ בלבד והוא טמא במת כמו שבארנו ועוד אביא פירוש דברים אלו וענין זה בעצמו בפרק עשירי ממסכת כלים ואשלים דיני זה הענין: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+עוד נתבאר בראש סדר טהרות מה הם אבות הטומאה ומה הם התולדות ולשם יתבאר שכל הנוגע באב מאבות הטומאה נקרא ראשון והנוגע בראשון נקרא שני והנוגע בשני נקרא שלישי והנוגע בשלישי נקרא רביעי וגם כן נקרא הראשון ולד הטומאה כמו שנקרא אותו שטמאו אב ונקרא השני ולד ולד הטומאה וכן תכפול מלת ולד כפי מה שיהיה הסדר וכן אמרו על הראשון והשני ומה שאחריהם ולד הטומאה לפי שהם כולם תולדות אב הטומאה ומה שאמר בכאן ולד הטומאה הוא שני וממה שזכרנו עתה תדע שהבשר שנגע בולד הטומאה ישוב שלישי לטומאה ובשר שנטמא באב הטומאה ראשון ואם נגע השלישי בראשון חזר שני כמו שזכרנו שהנוגע בראשון יהיה שני והנה הודיענו בעדות זו שהשלישי מותר לעשותו שני אמנם התוספת הוא מדרבנן אבל מדאורייתא העיקר בידינו שאין אוכל מטמא אוכל לפי שנאמר בטומאת אוכלין טמא הוא ולמדנו מפי הקבלה הוא טמא ואינו עושה טמא כיוצא בו רצונו לומר אינו מטמא זולתו מן האוכלין אבל מדרבנן הוא שמטמא אוכל ולפיכך חוזר השלישי שני כמו שנתבאר במקומות מסדר טהרות והוסיף ר' עקיבא על זה והעיד ששלישי מותר לעשותו ראשון כמו שאבאר. ודע כי טמא מת מכלל אבות הטומאה ואדם שנגע במת הוא אב והנוגע באב ישוב ראשון וכן שני ושלישי כמו שקדם ביאורו ואם היו הנוגעים במת כלים הם אינם נעשין אב הטומאה כדי שנמנה אחריהם ראשון ושני אבל נעשים הם והמת דבר אחד והנוגע באותם הכלים יתטמא טומאת שבעה והוא שישוב אב הטומאה ומונין ממנו ראשון ושני וזה לפי שנאמר בחלל חרב או במת ולמדנו מפי הקבלה חרב הרי הוא כחלל וכן שאר כלי מתכות ובגדים דינם ודין החרב שוה ואמנם התנו בכלי מתכות לאפוקי כלי חרס שאינם שבים אב הטומאה כמו שנתבאר בזבים וכן כלי עץ וכלי עצם דינם כדין החרב הנה אותם שהם כחרב למעלה מן האדם לעולם בטומאת מת במדרגה ואם נגע אדם במת חזר אותו האדם אב הטומאה בלי ספק ואם נגע אדם  בראשון חזר השני ראשון כמו שבארנו ואם נגעו כלים באיש ההוא שהוא טמא מת והוא אב הטומאה אינם נעשים הכלים ראשון אבל נעשים אב הטומאה וממנו יתחיל המנין ר"ל כי הנוגע בהם נעשה ראשון והנוגע בראשון נעשה שני ומן העיקרים הגדולים המועילים שצריך לידע בענין זה אמרו כל היכא דמטמא אדם במגע מונין בו ראשון ושני ואלה הכלים הם מטמאין אדם כמו שיתבאר זה ויתפרש בראיות בראש אהלות. ואמרו בכאן נר ר"ל נר של מתכת שהוא בכלל דיני הכלים כמו שזכרנו אבל נר של חרס אינו כן מן הטעם שזכרנו וזה הנר של מתכת שנטמא בטמא מת והוא נעשה אב הטומאה כמו שבארנו הדבר הנוגע באותו הנר נעשה ראשון ושמן שנפסל בטבול יום אמנם הוא שלישי כמו שנבאר עוד במסכת טבול יום וכשהושם בנר הנזכר חזר ראשון כמו שפירשנו ומה שהצריך לרבי עקיבא להיות הנר אב הטומאה כדי שיהיה השמן ראשון ויטמא אחרים מדאורייתא אבל אילו סבר שהוא מדרבנן כמו שהוא פסק ההלכה והוא מספיק בטומאה דרבנן  היה מתיר נר של חרס לפי שהמשקים בלבד בין שנטמאו באב הטומאה או בראשון או בשני חוזרין ראשון אבל כל זה הוא מדרבנן כמו שנבאר במסכת טהרות ורבי עקיבא אמנם בקש שיהיה השמן ראשון מדאורייתא והתיר להשיב השלישי ראשון להוסיף לו טומאה מדאורייתא כפי סברתו ואלה השתי עדיות הלכה כמותם. וכבר קדם פירוש הלכה זו בפרק ראשון מפסחים: 
+
+
+Mishnah 2
+
+דברי רבי עקיבא הם בבכור בעל מום שנשחט על פי חכם בשאר ארצות כמו שמבואר במסכת בכורות וכשנמצא טריפה מותר ליהנות בעורו אם היה אותו הבכור ביד כהן יהנה ממנו הכהן ואם הוא ביד ישראל יהנה ממנו ישראל כמו שנבאר במקומו בבכורות והלכה כר' עקיבא בזה ודברי חכמים בבכור תמים כשנשחט להקריבו במקדש ונמצא טריפה דינו לדעת חכמים שיקבר הבשר וישרף העור. והלכה כחכמים: 
+
+
+Mishnah 3
+
+שאין קיום הגט אלא בחותמיו. לפי שקיום השטר אמנם הוא בעדות העדים לא בגוף הכתיבה ולפיכך תכתוב האשה גיטה והאיש מחילת אשתו שמחלה לו מן הכתובה לפי שהעיקר על העדים ועדות זו מעדות ר' חנינא סגן הכהנים והרביעית על המחט שנמצאת בבשר וזה כי כששחט קדשים בעזרה וחתך הבשר וכשהיה חותך מצא בבשר מחט טמאה טומאת מת והוא כשיכיר אותה שהיא המחט שנטמאה במת ואבדה לו ונסתפק לו אם נגע אותו הסכין במחט או לא נגע והעיקר אצלנו שספק טומאה ברשות הרבים טהור וכבר זכרנו זה פעמים מה שקדם לנו מן הפירוש ועוד יבא ביאור זה במסכת טהרות והעזרה היא אצלנו בחזקת רשות הרבים לרוב השתמשות בני אדם בה ולפיכך הסכין והאיש שחתך הבשר טהורין אבל הבשר הוא טמא בלי ספק לפי שהמחט הטמאה נמצאת בו וכבר ידעת כי מן העקרים המפורסמים שהאוכלים אינם מתטמאין אלא אחר הכשר ולפיכך העמיד הלכה זו בפרה של זבחי שלמים שהעבירה בנהר ושחטה ועדיין משקין טופח עליה כי הפרה כשנכנסה בנהר יתמלא גופה שבפנים במים וכשנשחטה נכשר הבשר באותן המים והוא מתטמא ואמנם הוצרכנו לזה ולא אמרנו שהבשר הזה נשרה במים מן המימות שמשתמשין בהן בבית המטבחים לפי שאותן המים אינן מכשירין כמו שנבאר במסכת זו וזהו מה שאמר משקה בית מטבחיא דכן ר"ל טהור ומן העיקרים שהאוכלים הטמאים מטמאין את הידים כמו שנבאר במסכת טהרות ובמסכת ידים וזה מדרבנן וכפי עיקר זה כיון שהבשר טמא יהיו גם כן הידים טמאות לולי עיקר אחר אצלנו אין טומאת ידים במקדש והוא דאמר ר' עקיבא זכינו שאין טומאת ידים במקדש רוצה לומר כי רבנן שגזרו טומאת ידים לא גזרו על הידים טומאה במקדש ואם נמצאת זו המחט הטמאה בתוך הכרס הכל הוא טהור לפי שלא נגע בבשר שיטמא אותו ולא נטמא ג"כ הכרס עצמו לפי שהמשקין שבו משקה סרוח ואינו ראוי לכלום ויצא מן כלל משקה והואיל ואין שם הכשר אין שם טומאה כמו שזכרנו ואלו העדיות ברורות: 
+
+
+Mishnah 4
+
+כרם. שם לקבוץ החכמים שנתקבצו ביבנה וזה לפי שהם דומים בישיבתם שורות שורות כשורות הכרם והשם יתברך קרא כנסת ישראל כרם שנאמר כרם היה לידידי: 
+
+שהיא חבור. כי כשנגע טמא באותה ביצה כאילו נגע בירק ולא נאמר שהירק נטמא מן הביצה: 
+
+כמין כובע. כמו כובע הברזל שלובשין בשעת המלחמה כלומר שתהיה בדמות אהל ועדות זו בפרק ג' מן טבול יום: ופעמים שתמלט שבולת אחת מן המגל בשעת הקציר ויקצר כל מה שסביבו ואמר כי אם יהיה ראשו משיג לקמה שלא נקצרה והיא מתחברת בה דינה כדין שאר הקמה והיא של בעה"ב ואם היא נראית כולה מיוחדת נפרדת מן הקמה היא של עניים שדינה כדין הלקט וכבר הביאו אלו העדיות במסכת פיאה בפרק חמישי: 
+
+ומוקפת עריס. הוא שיהיה סביב לה עריס הגפנים ואם נשאר חוץ אותו העריס שיעור שיעמוד הבוצר הענבים וסלו שתוכף בו הענבים מכל הצדדים הוא מותר להרחיק מן השורה הסובבת הגפנים שיעור עבודתה והוא ששה טפחים מכל צד שהיא עבודת הכרם מניח שורה אחת מן הגפנים ויחרוש הנשאר ויזרע בו חטים ומה שירצה ויהיה הזרע באמצע והעריס המסבב ואם היתה גנה זו קטנה בענין שלא יהיה בה מלא הבוצר וסלו מכל עבר לא יזרע בתוכו שום דבר ואפי' הרחיק שיעור עבודת הכרם מכל צדדיו לפי שלקטנותה נראה הזרע עם הכרם כאילו הם מחוברים ויהיו כלאים וכבר נתבאר בפרק חמישי מכלאים כגון זה הענין הרבה ועדיות אלו כולם נכונים: 
+
+
+Mishnah 5
+
+מפיס מורסא. סוחט המכה בידו: 
+
+ולפסין אירוניות. מחבתות של עיירות ועירוניות ואירוניות שוה מיוחסות אל עיירות ודברים אלו נאמרו לפני רבי ישמעאל ומפיס מורסא וצד נחש ולא אמר בהם לא אסור ולא מותר וכמו כן בלפסין אירוניות ולא אמר גם כן לא טמאות ולא טהורות ובא רבי יהושע וביארם כמו שאתה רואה ואמר כיצד יהיה חייב וכיצד יהיה פטור וכן אותן המחבתות באיזו טומאות מתטמאות ובאיזו אינן מתטמאות ואמר שהמפיס מורסא אם כוונתו להרחיב פי המכה לעשות לה פה שזה כוונת הרופאים רוצה לומר להרחיב המכה הוא חייב ואם הוא מכוון להוציא הלחה הוא מותר לכתחלה והוא ענין אמרו פטור וכן הצד נחש אם כוונתו להתעסק בו כדי שלא ישכנו הוא מותר לכתחלה ואם הוא צד אותו להתרפאות בבשרו או בעצמו הוא חייב סקילה ולפסין אירוניות מחבתות עושין אותן מזדווגות וכשנשלם בשולם חולקין אותם באמצע ונעשין שתי מחבתות כמו שעושין בכוסות הזכוכית וקודם חלוקן סבר ר' יהושע בן מתיא שהן מתטמאות במשא הזב רוצה לומר כשנשא אותן הזב ונדנד אותן ואינן מתטמאות באהל המת והטעם בזה שכלי חרס לא יטמא במת ולא בשרץ ולא בזולתם אלא מאוירו לפי שנאמר וכל כלי פתוח וגו' ולמדנו מפי הקבלה בכלי חרס הכתוב מדבר ואמרו ז"ל דרך פתחו מטמא ואינו מטמא דרך גבו וזה הוא מפורסם וכבר זכרנו עיקר זה פעמים ועוד יבוא ביאורו בפ' שני מכלים זולתי בטומאת הזב בלבד רוצה לומר כשנטמא במשא הזב לפי שאין בו צד שנטמא מאוירו לפי שאינו מטמא בענין שתבא בו טומאה שנוכל לומר [שבאה] דרך פתחו על כל פנים אבל נאמר שהזב מטמא לו ולשון התוספתא אין טומאה לכלי חרס אלא מאוירו ובהיסט הזב ובשביל אלה העקרים אמרנו באלו הלפסין קודם חלוקן כיון שאין להם אויר ולא דרך פתח אלא כמו כדור נבוב שאינן מתטמאות באהל המת ומתטמאות במשא הזב אמר רבי אליעזר ברבי צדוק שהם גם כן אינן מתטמאות במשא מצד אחר וזה כי אף על פי שלא נחוש לאויר בהסט הזב מכל מקום נצטרך שיהיה כלי שנגמרה מלאכתו וזה לא נגמרה מלאכתו הואיל ונשאר בו שום דבר לעשות אחר הבשול והוא לחלק אותו. ואין הלכה כרבי אליעזר בר' צדוק לפי שעיקר בידינו שכלי חרס כיון שנתבשל מתטמא ובשולו הוא גמר מלאכתו וביאור רבי יהושע כלו נכון: 
+
+
+Mishnah 6
+
+השום והבוסר והמלילות. אומר כי כשרצץ אותם מיום ששי בערב להוציא מהם לחותם ונכנס שבת והם מרוצצים רבו ישמעאל אומר שישלים מדוכתם בידיו ויוציא לחותם ואף על פי שרבי ישמעאל תלמיד ר' עקיבא הלכה כרבי ישמעאל: 
+
+
+Mishnah 7
+
+יוצאת אשה בעיר של זהב. ר"ל בשבת ועיר של זהב עטרה של זהב כדמות ירושלים. ופסק ההלכה  שמותר לאשה לצאת בו בשבת ושני המאמרים נשארים ברורים ונעשה כהם: 
+
+
+Mishnah 8
+
+סנדל של סיידין. מנעל מעץ שקוראים בערבי קנקנא"ב היו לובשין אותו המשתמשין בסיד כדי שלא ישרפו רגליהם בסיד ואמר שכשילבש אותו הזב מתטמא ונעשה משכב הזב ויתחייב בדיני משכב הזב. ושירי תנור ארבעה ר"ל כשנהרס ונשאר ממנו רום ארבעה טפחים ולמעלה מתטמא ומקבל טומאה כמו שהוא מקבל כשהוא שלם כמו שיתבאר פרק ח' מכלים וכן הכסא כשיסורו מציוריו שני לוחות ונתגלה העץ חכמים אומרים שכבר נפסק תארו וחזר בכלל שברי כלים ואינו מקבל טומאה ורבי עקיבא אומר שהוא מקבל טומאה כמות שהיה קודם לכן כמו שנתבאר בפרק כ"ב מכלים והלכה כחכמים: 
+
+
+Mishnah 9
+
+הנוי היופי ושנים מחייו. כלומר שיהיו ימי חייו קרוב מחיי אביו לפי שכשהוא קרוב לו במזגו יהיה קרוב לו בימי חייו בלא ספק ואלה הדברים נוהגים על הרוב וכן רוב הדברים הטבעיים הם על הרוב וכן על הרוב שהאדם כשהוא בעל מום הוא מורישו לבנו וישאר הבן מיושב בעושר אביו וכן כשהוא חכם הוא מלמד לבנו על הרוב ובתוספתא חכמים חולקין על ר"ע שאין האב זוכה לבנו בחמשה דברים אלא עד הפרק שעדיין לא הגיע לעונת חיוב מצות אבל משהגיע לפרק אם הוא צדיק זוכה לעצמו ואם לאו אין אביו זוכה לו: 
+
+ובמספר הדורות לפניו והוא הקץ. כלומר כי ישוב זמן הקץ שהוא מספר אנשים חוזר למספר השנים עד שתהיה גזרת הש"י שאחר כך וכל דורות אנשים אחד מוליד שני יהיה הדבר שיעיד בו ועל זה הדרך מה שהביא ראיה מן הקץ שאמר הש"י לאברהם עם היותו שנים מנוים ארבע מאות שנה השיבו במספר אנשים ואמר ודור רביעי ישובו הנה וכן היה לפי שקהת מיורדי מצרים ומשה מיוצאי מצרים ובני משה נכנסו לארץ שירד ממנה קהת והם דור רביעי לפי שאמר הש"י ודור רביעי ישובו הנה הוא מתחיל משעה שנסעו מן הארץ ר"ל ירידתה למצרים כמו שנאמר ישובו הנה כאילו אמר משעה שיצאו מן הארץ הזאת עד ארבעה דורות ישובו אליה: 
+
+
+Mishnah 10
+
+ר"ל השבתות הרצופות אותם שהיו שבתות ביחוסם קצתם לקצתם והוא אמרו וספרתם לכם ממחרת השבת וקרא יום ראשון של פסח שבת כמו שאתה רואה וצוה שיספרו אחריו שבע שבתות המיוחסות אליו והם תשעה וארבעים יום כמו שיש מפסח ועד עצרת ואשר הצריך לזכור אלה המאמרות בכאן ואע"פ שאינם מכוונת המסכתא ואין בם עדות וכמו כן הלכות הרבה שבאו במסכתא זו ואין בהם עדות מוסף מאשר הוזכרו במקומותיהן מן המשנה הוא מה שאומר לך והוא כי כל דבר שבא במסכתא זו כולם הלכות דברו בהם במה שהעידו וזכרו בהם במה שנזכר ודנו בהם במה שדנו ביום אחד ובצבור יום אחד בעצמו והוא יום שהושיבו ר' אלעזר בן עזריה בישיבה והוא אמרם  עדיות בו ביום  תקנום וכן כל מה שיאמר במשנה בו ביום בשביל אותו היום הוא אומר ולזה הטעם תמצא בזו המסכת הלכות מענינים משונים ודע זה ושמרהו: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+לפי שלמדנו שרבי דוסא אין מצטרף לפי דעתו חצי שיעור להשלים בו שיעור טומאה בטומאת מגע ובטומאת משא בין במת בין בנבילה ועוד יתבאר לך בהרבה מקומות ממסכת אהלות כי כשיאהיל האדם הוא עצמו על המת או על מה שיטמא מן המת באהל שהוא טמא וכשיהיה האדם בבית שיש בו חצי זית מן המת ויוציא אבר מאבריו חוץ לבית ויגע בחצי זית אחד או יגע בחצי זית בקצת גופו שהוא טמא לדעת חכמים יראה מזה שנוגע ומאהיל כפי סברתם שוה וכי אלה השני מינין משם אחד הם אחר כן אמר אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו ועל כחצי זית טהור וזה יורה כי נוגע ומאהיל אינם משם אחד וכבר ביאר הגמרא פירוש זה המחלוקת כפי פשוטו ואמר שנוגע ומאהיל שני שמות כמו שנתבאר בכאן באמרו אבל הנוגע בחצי זית ודבר אחר מאהיל עליו ועל כחצי זית טהור ואולם אמר בתחלה ובמת הנוגע בכחצי זית ומאהיל על כחצי זית הוא כמו שאבאר והוא שתהיה תיבה על דרך משל על גבה חצי זית מן המת ותיבה שניה על גבי ראשונה ובין זו לזו פחות מטפח  והוא מאהיל על אותו חצי זית אחר וכי יגע חצי זית אחר מן המת באותה תיבה העליונה הנה היא נטמאת לפי שיצטרף החצי זית שנגע בה לחצי זית שהאהילה עליו וכאילו נגע בה זית מן המת ואמנם נתחייב דין זה לפי שהוא גבוה מאותו חצי זית פחות מטפח שהוא פחות משיעור אהל כמו שיתבאר במקומות ממסכת אהלות אבל אילו היה בין השתי תיבות טפח או יותר לא היתה נטמאת התיבה ואפי' לדעת חכמים לפי שנוגע ומאהיל שני שמות וזה פירוש אמרם בטומאה רצוצה בין שני מגדלין עסקינן ואין ביניהן פותח טפח שנגע חצי זית בתיבה התחתונה ויהיה חצי זית בקרקע התיבה העליונה בענין שיאהיל החצי על התיבה התחתונה וביניהן פחות מטפח הן גם כן מתטמאות על הדרך שזכרנו לפי שנחשוב הכל נגיעה לקרבן החצי זית אחר התחתונה ואין ביניהן טפח הוא מן הדבר אשר הוא האהיל בו הוא האהיל עליו אבל מאהיל באהל שלם ונוגע אינו מצטרף לדעת חכמים כמו שהמשיל באמרו אבל הנוגע בכחצי זית וכו' ורבי מאיר חולק ואומר חכמים ג"כ סוברין שאהל ונוגע מצטרפין ואין הלכה כרבי מאיר והעולה בידינו מזה שנוגע בכחצי זית ומאהיל על כחצי זית טהור אא"כ אין בינו ובינו טפח שחכמים מטמאים וכן אם היה החצי הוא המאהיל ובינו ובין הדבר שהוא מאהיל עליו פחות מטפח רבי דוסא מטהר לפי שהוא אצלו נוגע ומאהיל וחכמים מטמאין לפי שהוא אצלם כמו שנגע בשני חצאי זיתים כיון שאין בינו ובין חצי זית אחר ריחוק אויר האהל שהוא אינו פחות מטפח ואין הלכה כרבי דוסא בן הרכינס בכל ועוד יתבאר פירוש הלכה זו בפרק שלישי מאהלות: 
+
+
+Mishnah 2
+
+אוכל פרוד. הוא כשאוכלים טמאים נפרדי החלקים הם צבורים במקום אחד כגון אגוזים או פסתקי או אסתרובלי כשנטמאו והיו עשוין ערימה ובאותה ערימה כביצה שהוא שיעור טומאת אוכלין ר"ל שזה השיעור מן אוכלין טמאין מטמא זולתו ר' דוסא אומר הואיל והם פרודין ואפי' בזמן שהגוף האחד מהם כביצה אינן מצטרפות לכביצה ולא יטמאו אוכלין אחרים כשנגעו בהן. 
+
+ואסימון. כסף שאינו מצויר ואינו עשוי מטבע והעקר אצלנו שפירות מעשר אינן נפדין אלא בכסף מצויר אמר רחמנא וצרת הכסף בידך ואמרו ז"ל דבר שעליו צורה. ואמרו בידים כשנטמאו בדברים שמטמאין את הידים בלבד וישאר הגוף טהור כגון שיגע בידו אוכלין טמאין או משקין טמאין הנה הוא יטביל ידים במים ויטהרו ידיו כמו שיתבאר במסכת ידים וכבר זכרנו מזה קצת במסכת חגיגה ומותר לו להשתמש בקדשים כולן זולתי בפרה אדומה והיא הנקראת חטאת בהחלט כדאמר רחמנא חטאת היא כי כשנטמאו ידיו נטמא כל גופו וחייב לטהר וכבר נתבאר זה בחגיגה ועוד יתבאר היטב בעיקריו בפרק עשירי ממסכת פרה ור' דוסא אומר שהוא ג"כ יטביל ידיו לחטאת ולא יטמא כל גופו ואין הלכה כר' דוסא בכולם ממה שזכר: 
+
+
+Mishnah 3
+
+מעי האבטיח. הזרע והרוטב שבתוכו וקניבת ירק הקצוות שחותכים ומשליכים מן הירק כשמחתכין אותו לבשל. ואמרו מנה מנה ופרס שיגוז מכל אחת ק"נ דינרין שהן שבעה ושלשים סלע וחצי ומה שאמרו חז"ל כל שהן הוא שיגוז מן החמש רחלות ששים סלעים ובלבד שיהא החומש י"ב סלעים מכל אחת ועוד יתבאר זה בפ' י"ב ממס' חולין ואין הלכה כרבי דוסא בשום דבר מזה: 
+
+
+Mishnah 4
+
+חוצלות המחצלות הנעשות מן הגמי וכיוצא בו והיו עשויות מלאכה עבה והיתה להם שפה סביב כמו שנבאר בגמרא סוכה ר' דוסא אומר שהן נטמאות במת בלבד ואינן נטמאות במשכב הזב לפי שאינן ראויות לשבת עליהן וחכ"א שהן ראויות למשכב ולפיכך מתטמאות במדרס הזב ג"כ וחוזרים משכב: 
+
+וקליעות הן חוטין מעשה עבות וכן אמרו בגמרא שכן עני קולע ג' חוטין לתלות בצואר בתו הקטנה ורבי דוסא אומר שאותה קליעה אינה כאריגה ולא יהיו אותן חוטין כבגדים ולא יטמא מלבד אותה קליעה שמכניסין במכנסיים בלבד כלומר האבנט פתיגיל מלה מורכבת מן פתיל גיל וחכמים מטמאין אותן כולן מלבד הקליעה שעושין מוכרי הצמר לקשור בה אגודות הצמר לפי שזו אינה מכלל הכלים אבל היא במקום חבל או מיתר ואין הלכה כר' דוסא: 
+
+
+Mishnah 5
+
+הקלע הוא כלי שזורקים בו האבנים והוא לשון המקרא יקלענה בתוך כף הקלע וממנו נגזר קולע באבן וצורתו ידוע ומפורסם ובשתי קצותיו ב' יתרין ארוכין אחד מהן בקצתו לול תכנס בו האצבע והוא הנקרא בית אצבע והקצה האחר הוא שאוחזין ביד כשזורקין האבן וכשמסבב הקלע באויר ורוצה להשליך האבן יתיר אותו מידו וישמע ממנו צליל כמו שמכים בשוטים ולפיכך נקראת פקיע ההכאה בשוט כמו שנתבאר בשקלים (פ"ה) באמרו בן בבי על הפקיע והמקום מן הקלע שמשימים בו האבן היא בית קבול שלה. ואין הלכה כר' דוסא: 
+
+
+Mishnah 6
+
+כשאמרה נשביתי וטהורה אני נאמנת על העיקר שבידינו הפה שאסר הוא הפה שהתיר ומה שחייב שתפסל כשנשבית בשביל העובד כוכבים שבא עליה ועשאה זונה כמו שבארנו בקידושין בפרק אחרון. ואין הלכה כר' דוסא: 
+
+
+Mishnah 7
+
+הספק הראשון שיהיה המצורע ראשון עומד תחת צל ויעבור איש טהור משם ויסתפק אם נכנס תחת אהל מן המצורע ונתטמא כמו שנתבאר בפרק י"ג מנגעים או לא נכנס עמו באהל הספק השני שיהיה האיש הטהור תחת צל ויעבור המצורע תחת אותו הצל ונסתפק אם עמד המצורע כשנכנס עמו תחת האהל ונטמא או לא עמד ולא טמא אותו כמו שנתבאר באותו פרק מנגעים שכשיהיה הטמא עובר לא יטמא אלא אם עמד ועל ענין זה אמר בסוף המשנה ספק האהיל ספק לא האהיל והספק השלישי שיהיה דבר טמא ברה"י ודבר טהור ברה"ר והספק הרביעי שיהיה הענין בהפך כלומר הטמא ברה"ר וטהור ברה"י ונגע באחד מן השני דברים או הסיטו ולא ידע אם בדבר טמא נגע או הסיט או בדבר הטהור ר' יהושע אומר הואיל ואירע שתוף עם רה"י טמא ומן העיקרים המוסכמים עליהם שספק טומאה ברה"י טמא הוא טמא וחכ"א כיון שנשתתף בספק ברשות הרבים וספק טומאה ברה"ר טהור הוא טהור והלכה כחכמים בכל ועוד יתבאר הלכה זו ופירושה גם כן בפרק ששי ממסכת טהרות: 
+
+
+Mishnah 8
+
+מסמר שלחני. השלחני יש לו מסמר בתיבתו שתולה בו המאזנים שלו וגריס הם פולים טחונים: וגרוסות הם שמוכרין הפול הטחון והתיבה ששמין בה אותן הפולים אינו מתוקן במלאכה והיה תבניתו אצלם בספק עד שחולקין בו אם הוא בתבנית הכלים או לא: 
+
+ואבן השעות אבן רחבה וחלקה קבוע בקרקע ומעגלין בה עגול ובמוצק אותו עגול מסמר עומד על זויות עומדות והוא נעשה על הרוב פחות מרובע האלכסון באורך ורושמין באותו עגול קוים ישרים כדרך מלאכות הכלים וכתוב על כל קו מהם שם השעה שנעשית בשביל אותו הקו וכל שעה שיפול (על ראשו) צל של אותו המסמר על קו מאותן הקוים נודע כמה שעות עברו מן היום ושם כלי זה מפורסם אצל האצטגנינין בלשון ערבי אל בנאט"ה. ואין הלכה כרבי צדוק ועוד יתבאר זה בפרק י"ב מכלים: 
+
+
+Mishnah 9
+
+טני הוא כלי מכיל חצי סאה מברזל או מנחשת ויניחו אותו בעלי בתים לבשל בם הדברים הנגרים והרופאים ישימו בהם הרטיות:  
+ומגרדות <small>[צ"ל ומגרדות כו' להתגרד כו' לגרוד. יעב"ץ]</small> שם לכלים עושין להתגרר בהם מברזל או מנחושת תולין אותן במרחצאות וכל הנכנס לרחוץ נוטל אחד מהן לגרור בה רגליו ויש לה שלשלת קטנה שהיא תלויה בה ובאותו התלוי נפלה המחלוקת אם הוא מכלי מתכות ומקבל טומאה או לא:  
+וגלמי כלי מתכות כלי המתכות שיש לה תבנית הכלי ואין מלאכתה מתוקנת כל צרכה כגון שאירע לה שאינה שוה ומיושרת או שאינה <small>[גרודה יעב"ץ]</small> גרורה או שאינה לטושה וכיוצא בזה כמו שנבאר ונפרש בתכלית הביאור בפרק י"א מכלים:  
+וטבלא. לוח ואין הלכה כר"ג ועוד תבא משנה זו בפירוש בפרק י"ב מכלים:  
+
+Mishnah 10
+
+בית שמאי אומרים אין אופין מיו"ט לשבת אלא אם כן עירב בפת ואין מבשלין אלא אם כן עירב בתבשיל ואין טומנין את החמין אלא אם כן היו לו חמין טמונין מערב יום טוב וב"ה אינן מחייבין זולתי עירובי תבשילין בלבד וכן הוא מותר לו לאפות ולבשל ולהחם חמין ור"ג אומר כדעת בית שמאי כי אסור להחם חמין ביום טוב ולהטמין אותן כדי שיהנה מהן בשבת אלא אם כן היו לו חמין טמונין מערב יום טוב כעין עירובי תבשילין: 
+
+והמנורה הנזכרת בכאן היא מתפרקת פרקים פרקים בית שמאי אוסרין להרכיב אותן ולחבר אותן חתיכות לפי שנראה כבונה ביו"ט ובית הלל אומרים אין בנין בכלים ופירוש זוקפין שמציבין ומעמידין תבניתה תרגום וגם נצבה אף אזדקפת: 
+
+וגריצין עשויה ככרים עבים: 
+
+ורקיק פת עשויה ככרים דקין ואין הכוונה לא שיהיה הככר גדול ולא קטן אבל הכוונה רוב הבצק ומיעוטו שבית שמאי אוסרין שילוש אדם לישה גדולה ביו"ט ובית הלל מתירין זה זולתי בפסח בלבד כי זה לדברי הכל אין לשין אלא שיעור חלה וכבר פירשתי שיעור חלה בראש מס' זו: 
+
+וחרי מין מן הפת גדול הגוף כמו והנה שלשה סלי חרי על ראשי. ואין הלכה כר"ג בכל: 
+
+
+Mishnah 11
+
+מכבדין בין המטות. ואע"פ שהקרקע עפר: 
+
+ומניחין את המוגמר. שורפין את הקטורת להריח בה אבל לגמר את הכלים והבגדים לדברי הכל אסור: 
+
+וגדי מקולס הוא שיהיה צלי ראשו על כרעיו ועל קרבו כגון שה הפסח שהיו אוכלים בירושלם והלכה כחכמים: 
+
+
+Mishnah 12
+
+פרתו. רצונו לומר שהתיר לצאת בה לפי שהפרה היתה לאשה שהיתה בשכונתו ולפי שלא מיחה בה יחסו אותו לו ורצועה זו בין שהיא עשויה לנוי או לסימן כדי שלא תתערב עם אחרות הכל אסור לפי שהוא משאוי כמו שנתבאר בפרק חמישי משבת: 
+
+וקירוד הוא הסרת הזבובים הקטנים הנאחזים בירכות הבהמות והם מניחין המקומות פצועין כשעוקרין אותן. וקרצוף הוא הסרת הזבובים הגדולים שאין פוצעין המקום שהן אוחזין בהם וחכמים אוסרין להסיר הגדולים שאין עושין חבורה גזרה משום אותן שעושין חבורה לפי שסוברין שדבר שאין מתכוין אסור כר"י (בן בתירה). והלכה כר' אלעזר דאמר דבר שאין מתכוין מותר וכבר קדם פי' הלכה זו עם השתי הלכות שלפניה בפ"ב מביצה: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+תרנגולת העומדת לגדל ביצים אין מחלוקת שביצתה אסורה לפי שהיא מוקצית אבל מחלוקתם בתרנגולת העומדת לאכילה וטעם איסור ב"ה לפי שביצה שנולדה היום נגמרה ברייתה ביום שלפניו וכשיהיה יום טוב אחר שבת תהיה ביצה זו שנולדה ביו"ט נגמרה הויתה בשבת ובה"א חול מכין לשבת וחול מכין ליו"ט ואין יו"ט מכין לשבת ואין שבת מכין ליו"ט ונאסרה ביצה שנולדה בכל יו"ט גזרה יו"ט אחר שבת: 
+
+שאור הוא שלשין בו העיסה ומתחמצת בו ואין מחלוקתם לענין אכילה אבל הכל מודים שלענין אכילה זה וזה בכזית ואמנם מחלוקתם לענין ביעור בית הלל אומרים ילפינן ביעור מאכילה וב"ש אומרים אי אפשר שלא יהיה ביניהם הפרש כיון שזכרה התורה שאור וחמץ: 
+
+
+Mishnah 2
+
+השוחט חיה ועוף ביום טוב. אינו ר"ל בכאן מי שעבר ושחט אבל הוא אומר מי שירצה לשחוט כשישאלנו היאך יהיה שוחט ביו"ט מה יהיה משפטו ואמר שב"ש אומרים [יחפור בדקר ויכסה וב"ה אומרים] לא ישחוט עד שיהיה לו עפר מוכן לומר שהפריש לו מקום מערב יום טוב ויאמרו ומודים שאם שחטו שיחפור בדקר זהו בשני תנאים שיהיה הדקר נעוץ בעפר ויעקור אותו ובעקירתו נעקר העפר והתנאי השני שיהיה העפר תיחוח לא יהיה קשה ולא מעובה ומאמר ב"ש יחפור לכתחלה ויכסה על הפנים האלה אמרוהו ואפר כירה אין בו מחלוקת כדי שיודו אבל הוא תחלת דברים הודיענו שהאפר מוכן ומותר לשחוט בו ובתנאי שיהיה האפר מערב יום טוב אבל אם הדליק העצים ביו"ט לבשל בהם ונעשו אפר אין מותר לכסות בו אלא בעוד שהוא חם כדי שתתבשל בו ביצת תרנגולת ולפי שהוא ראוי לבשל מותר לנענעו ולכסות בו אבל כשיתקרר אסור לנענעו לפי שהוא נולד כמו ששמנו זה עיקר בראש מסכת ביצה ולשם קדם פי' משנה זו עם אשר לפניה:  
+
+Mishnah 3
+
+כבר בארנו בפרק ראשון ממסכת פיאה כי ההפקר אינו חייב בפיאה ולא במעשרות ומי שהפקיר לעניים בלבד אומרים בית שמאי שהוא הפקר ואינו חייב בפאה ולא כיוצא בה ומביאים ראיה על זה ממה שאמרה תורה לעני ולגר תעזוב אותם אמרו יש עזיבה אחרת לעניים ולא לעשירים וב"ה מביאין ראיה ממה שנאמר תשמטנה ונטשתה אמרו יש לך נטישה אחרת כזו: 
+
+
+Mishnah 4
+
+גפה. מנעול החלקה נגזר מן גיפו הדלתות (נחמיה ז): 
+
+וגדיש צבור העמרים וכלים כלי המחרישה וכבר באר הגמ' שמחלוקתם הוא כשלקח העומר לשאת אותו אחר כן נתנו בצד אחד מאלה הנזכרים ושכחו לשם בית שמאי אומרים הואיל ולקחו זכה בו ומה ששכחו אחר כן אינה שכחה ובית הלל אומרים שכחה אבל אם לא לקחו כל עיקר אין מחלוקת שאינה שכחה וכבר קדם פי' הלכה זו עם אשר לפניה בפ"ו ממסכת פיאה: 
+
+
+Mishnah 5
+
+אמרו כרם רבעי וה"ה בשאר אילנות שחייבין בערלה ואמנם זכר הכרם על דרך משל ואמרה תורה בנטע רבעי קדש הלולים ואמר במעשר קדש לה' ב"ה דרשי קדש קדש וידינו בו דין מעשר והוא שמוסיף בו חומש אם פדאו לעצמו כמו שנאמר אם גאל יגאל איש ממעשרו חמישיתו יוסף עליו וחייב בביעור והוא שיסיר אותו מביתו כשישלים עניינו כמו שבארנו בפרק חמישי ממעשר שני וזהו שאמר (יתעלה) בערתי הקדש מן הבית ולפיכך ג"כ אינו חייב בפרט ועוללות לפי שהוא כמו מן המעשר אלא דורכין אותו כולו ויאכל בירושלים כמו מעשר שני כמו שבארנו בפרק שביעי מפיאה וב"ש אומרים אין דנין בו בשום דבר מאלה הדינין לפי שלא נתבאר במקרא כלום מזה ומעמידין אותו ממון בעלים אבל יאכל בירושלים ולפיכך יפדו העניים לעצמם הפרט והעוללות כדי שיאכלום בארצותם וישארו דמיהם בידיהם כדי שיאכלום [בירושלים] והלכה זו נשנית בפרק שביעי מפיאה ובפרק ה' ממעשר שני: 
+
+
+Mishnah 6
+
+כבר ידעת שמעקרינו שהאוכלין אינן מטמאין אלא אחר הכשר באחד מן השבעה משקין או תולדותיהן כמו שנבאר בפרק אחרון ממכשירין ולשם נתבאר עוד כי המים השחורים שהם תמצית הזיתים והוא הנקרא מוהל שהוא מכשיר ומעיקרי ההכשר גם כן כי לא יהיה אלא ברצון בעלים כמו שאמר יתברך וכי יותן מים על זרע והוא כתוב יתן ולמדנו מפי הקבלה יותן דומיא דיתן מה יתן לרצונו אף יותן לרצונו וכשזורקים מלח על הזיתים ונותנין אותם בחבית כדי לכבשם ולרכך אותם אין ספק שיצא עמהם אותו המוהל ונושרים בו הזיתים אומרים בית שמאי שאין צריך לנקוב החבית כדי שיזלו המים הנמצים מן הזיתים לפי שאף על פי שיתקבץ וישרה אותם והוא מן המכשירים הואיל ואין כוונתו שישרו ואין תועלת לו בזה אינן מוכשרין וב"ה אומרים כל זמן שלא יקוב החבית ברצונו נשרו לפי שידוע הוא שהמים יתקבצו וישרו אותם והוא מן המכשירין. ואמרו שהיא טהורה רצונו לומר שהזיתים אינן מוכשרין באותן המים הואיל ועשה נקב בחבית וגלה דעתו שאין כוונתו שיכנס המוהל ואע"פ שהנקב נסתם בשמרים ונתכנסו המים לא יכשיר הואיל ואין זה לרצונו ופעמים אומרים בהחלט שם הטהרה על הדבר שאינו מוכשר כמו שנבאר במסכת מכשירין: 
+
+אע"פ שהוא מנטף. ר"ל שהשמן ניזל ממנו וב"ה אומרים אם היה מן השמן על גופו כדי סיכת אבר קטן בלבד והוא האצבע הקטנה מאצבעות היד אבל אם הוא יותר הוא טמא בשביל השמן שנטמא בהתטמאו ונשאר על גופו ואין מטהרין המשקין טמאים במי מקוה אלא המים בלבד כמו שיתבאר בפרק ד' דמכשירין וכבר קדם מזה קצת בפרק שני מביצה. ופירוש טופח שילחלח הכף בשמן. טופח ומטפיח שילחלח הכף ליחלוח שכשיגע בה הכף האחרת שתלחלח אותה גם היא ואין הלכה כרבי יהודה: 
+
+
+Mishnah 7
+
+כבר בארנו בפרק ראשון מקדושין שהדינר הוא משקל ששה ותשעים שעורות כסף שנקרא בערבי חכ"ה ואיסר רובע המעה והדינר הוא שש <small>[צ"ל מעה]</small> עשרה כסף ולפי זה החשבון יהיה משקל האיסר ארבע שעורות והפרוטה הוא משקל חצי שעורה כסף ומה ששמעתי מאבא מרי זצ"ל ששמע מרבותיו תמיד והוא המפורסם אצלנו שזה הנקראת חכ"ה בערבי אשר בה שוקלין הוא זרע אחד מן השעורים:  
+וגט ישן הוא שיכתוב גט לאשתו ולאחר כן ישב עמה וישאר הגט אצלו אחר כן יגרש אותה לגמרי ונתן לה הגט ראשון בעצמו בית הלל אוסרין זה שאומרין חיישינן שמא גיטה קודם לבנה לפי שאפשר שיולד לו ממנה בן אחר זמן כתיבת הגט שיתן לה ובית שמאי אינן חוששין לזה ודע כי פסק ההלכה כי מי שגרש את אשתו בגט ישן תנשא בו לכתחלה כמו שבארנו בגיטין. ואמרו ולנה עמו בפונדקי ובלבד שיהיו שם שני עדים שנתיחדה עמו:  
+ב"ה אומרים הן הן עדי יחוד הן הן עדי ביאה וכאילו נבעלה בפניהם ואין אדם עושה בעילתו בעילת זנות ואמנם בעלה לשם קידושין והרי קדשה בפניהם בביאה:  
+ב"ש אומרים עד שיעידו ב' עדים בבעילה וכבר קדם זו ההלכה בפ' (ה') [ח'] מגיטין ופי' גס בה שהוא מכירה ונהוג עמה וענין אין אדם עושה בעילתו בעילת זנות שיבעל אדם בפני עדים בעילה לשם זנות והוא יכול שתהיה שלא לשם זנות והוי יודע ענין זה כי הוא נפלא מאד ונפתחים בו מנעולים:  
+
+Mishnah 8
+
+ב"ש שאומרים שהצרה חייבת בחליצה לפי דעתם ראוי כשחלצה חזרה גרושה ופסלה מן הכהונה ולדעת ב"ה אינה גרושה לפי שיהא כאילו חלץ לאשה שאינה אשת אחיו או שגירש אשה שאינה אשתו וכשנתייבמה הצרה פוסלין לפי שהוא זנות והזונה אסורה לכהן: 
+
+ולא נמנעו אלו מאלו לפי שלא היו חושדין אלו  ואלו שיטעו אותם בדבר שסוברין שהוא אסור שיאמרו להם שהוא מותר וכבר בארנו הלכה זו בראש יבמות ג"כ: 
+
+
+Mishnah 9
+
+מאמר הוא הקידושין ואין הקידושין לדעת ב"ה קנין גמור ביבמה כדי שתדחה אחותה משום אחות אשה ולפיכך יחלוץ לה עד שתסתלק זיקתו ותהיה מותרת לכל אדם ונותן גט בשביל המאמר לפי שאין מתיר איסור המאמר אלא גט והראוי שיתן הגט בתחילה כמו שאמרו במשנה מוציא את אשתו בגט וחליצה וכבר קדם פי' הלכה זו ועיקרה בפרק שלישי מיבמות: 
+
+
+Mishnah 10
+
+אם הוסיף על שבת אחת יוציא ויתן כתובתה או יתחרט ויתיר שבועה וכמו שביארנו בפרק חמישי מכתובות. ופירוש אור לשמונים ואחד ליל אחד ושמונים מעת לידתה נקבה ועיקר הלכה זו כי האשה שילדה וולדות הרבה אינה חייבת אלא קרבן אחד ואם הפילה כמו כן היא חייבת קרבן ובלבד שיהא בו מצורת האדם כמו שנתבאר בריש כריתות ולשון התורה ביולדת נקבה כי אחר מלאת שמונים יום תביא קרבן והוא שנאמר ובמלאת ימי טהרה וגו' וכל נפל שהפילה האשה באלה השמונים יום אינה חייבת עליו קרבן לדברי הכל לפי שהוא בימי הלידה הראשונה ודינה דין האשה שילדה וולדות הרבה וכשהפילה יום אחד ושמונים אין מחלוקת ג"כ שהיא חייבת קרבן לפי שהוא לידה השנית כיון שעברו ימי הלידה הראשונה אבל מחלוקתם במה שתפיל ליל אחד ושמונים ב"ש אומרים כאילו הפילה בתוך ימי טהרה ואינה חייבת זולתי קרבן אחד בשביל שהוא מוטל עליה מן הלידה הראשונה וב"ה מחייבין אותה שני קרבנות אחד על הלידה הראשונה וקרבן שני על הנפל כאילו הפילה אותו יום אחד ושמונים שהוא אחר מלאת ועוד תבא הלכה זו בראש כריתות ולשם נבאר ונפרש לאיזה ענין חולקים בליל אחד ושמונים ליולדת נקבה ולא נחלקו במה שתפיל ליל א' וארבעים אם יולדת זכר: 
+
+וסדין. שלמת פשתים יתעטף בו האיש אומרים ב"ש אינו חייב בציצית לפי שהציצית בפשתים שעטנז מפני התכלת שאינו אלא מצמר תכלת וזה מותר ביום לפי שנאמר וראיתם אותו וזכרתם ולמדנו מפי הקבלה פרט לכסות לילה ומדרך בני אדם שלובשים סדיניהם בלילה ואם לבשו בלילה ובו תכלת יתחייב מלקות לפי שלא נאמר אתי עשה ודחי ל"ת אלא ביום שלבישתו מצות עשה וב"ה לא גזרי לכסות לילה: 
+
+וכלכלת השבת אמרו בתאנה המיוחדת לשבת ונשארה מאותה תאנה כלכלה אומרים ב"ה כיון שפירות אותה תאנה מוכנים לשבת תמיד ומעיקרנו שבת קובעת למעשר הנה כבר נקבעו למעשר ואין מותר לו לאכול מכלכלה זו ואפילו עראי עד שיעשר וב"ש אומרים לא הוקבעו למעשר ביחוד זה וכבר קדמה הלכה זו בפרק ד' ממעשרות: 
+
+
+Mishnah 11
+
+הכל מודים שאין נזירות בחו"ל וזה שנדר בחוצה לארץ קנסי ליה ב"ש שמן הקנס שיקיים סתם נזירות בא"י והוא ל' יום וב"ה יקנסו אותו שיקיים הנזירות שקבל על עצמו בא"י ואפילו היה מאה שנה ושיהא נזיר שתים שיעמוד נזיר ששים יום וכבר קדמה הלכה זו בפירושה בפרק שלישי מנזירות: 
+
+
+Mishnah 12
+
+המאמר הוא באכסדרה שנסדקה והיתה טומאה בצד זה וכלים בצד זה ואין ספק שהכלים טהורים הואיל והגג נסדק והופרש זה החצי וכשיהיה בארץ כנגד אותו הסדק אוהל כרומו טפח או יותר נחשבהו כאילו עלה וסתם אותו הסדק כיון שהוא כנגדו ונתחברו הטומאה והכלים וחזר הכל תחת אהל אחד ואם היה אדם תחת הסדק של אכסדרה אומרים ב"ש לא עירב את הטומאה לפי שהוא כדבר הצמות ואין שם חלל גבוה מן הקרקע: 
+
+וב"ה אומרים האדם חלול הוא וצד העליון ממנו כאילו הוא אהל על הצד התחתון מדובק בקרקע ובגובה חללו יותר מטפח ולפיכך יביא את הטומאה לצד השני של אכסדרה ששם הכלים וזולתם ועוד תבא הלכה זו בפרק אחד עשר מאהלות: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+ביצת הנבלה הוא שישחוט עוף ויפסול אותו בשחיטתו וימצא בו ביצה אם היא שלימה ונתקשה קליפתה כגון הביצים שנמכרים בשוק היא מותרת באכילה ואם יש בקליפתה רכות ואפי' דבר מועט היא אסורה לפי שהוא מכלל בני מעיה אבל ביצת עוף טריפה היא אסורה מטעם שזכר. ועיקר הוא בידינו שהנכרים אין מטמאין לא בנדה ולא בזיבה לפי שנאמר בזב דבר אל בני ישראל בני ישראל מטמאין בזיבה ואין הנכרים מטמאין בזיבה אבל גזרו עליהם שיהיו כזבין לכל דבריהם והם זבין מדרבנן ב"ש מטהרים דם הנכרית על עיקר דין תורה ונותנין הגזרה דרבנן ברוקה ומימי רגליה שהוא מצוי תמיד שיהא כרוק הזב ומימי רגליו ובזה ידוע שהוא מדרבנן בהיות דמה טהור לפי שאילו היתה זבה מן התורה הכל היה טמא והיה דמה כדם זבה וב"ה אומרים זה שהשוינו דמה עם רוקה ומימי רגליה ואסרנו הכל בטומאה אחת  מודה שהוא מדרבנן. וענין כרוקה וכמימי רגליה שהוא יטמא לח ולא יטמא יבש ואין כך דם הנדה אמתית שהוא מן התורה לפי שהוא מטמא לח ויבש כמו שנתבאר בפ' ז' מנדה:  
+ודם טהרה של מצורעת הוא הדם שתראה האשה המצורעת אחר ז' לזכר וי"ד של נקבה ועוד יבא פירוש זה בפ' שמיני מנדה:  
+ופירוש בטובה בטובתו כאילו עשה לו צרכו או עשה לו עמו חסד ומניח אותו לאכול מפירות ארצו כמו שנתבאר בפרק ד' משביעית:  
+וחמת כלי מעור ששמין בו מימיהן הולכי דרכים ואומרים ב"ש שזה החמת שנקב <small>[צ"ל מקצתו. יעב"ץ.]</small> (מצדו) [וצררו וכ"ה בדפו"י] צריך שיקמט העור ויתקשה על המקום הצרור כמו שמנהג כשיעמוד זמן ארוך שיארע לו והוא אמרו צרורה גזור מן הצוררים ויהיה הקשר בזה כל כך  חזק. יעב"ץ. שיחזיק זה החמת הדבר שמשימין בו ותעמוד בו ובכן תהיה החמת מקבלת טומאה כמו שהיתה מתחלה ובה"א כיון שקשרה תקבל טומאה ואף על פי שאינה צרורה ולא נקמט העור ולא נתקשה מקום הקשירה:  
+
+Mishnah 2
+
+בשר עוף בחלב אינו מן התורה ואף על פי כן אומרים ב"ה אינו עולה משום הרגל עבירה: ואמרו (ספרי פ' קרח) שומע אני יתרום זיתים על השמן וענבים על היין תלמוד לומר כדגן מן הגורן וכמלאה מן היקב מן הגורן מן הגמור וכבר קדמה זו ההלכה בפרק ראשון מתרומות וצריך אדם שירחיק ארבע אמות מן הכרם ואז יזרע הירק וזו היא עבודת הכרם ואם לא הרחיק וזרע כלאים בצד הכרם אמר רחמנא פן תקדש המלאה הזרע ב"ש שאומרים שתבואת שורה אחת נקרית כרם אומרים שתבואת שורה אחת עם אותם הזרעים נשרפים וב"ה שאומרים שאינו נקרא כרם פחות משתי שורות ראוי לפי דעתם שישרפו תבואת שתי שורות והוא שנפל עליהם שם תבואת הכרם וכבר בארנו זה בפרק ד' מכלאים: 
+
+ומעיסה הוא שירתיח המים בקדרה עד שיהיו רותחין בתכלית הרתיחה ויטיל בהם הקמח וינענעו עד שיתעבה ויתבשל וזה אינו חייב בחלה לב"ש וכבר בארנו זה בראש חלה: 
+
+בחרדלית הוא בחלוף ה"א בחי"ת ועקרו הרדלית ר"ל הר חלש והענין מימי הגשמים שיורדין ממקום גבוה כגון הר קטן או גבעה כשיגר ממנו נהר קטן אומרים ב"ש הרי הן כזוחלין ואע"פ שאין להם עיקר ומטבילין בהם את הכלים וב"ה אוסרין ועוד יתבאר בפ"ה ממקואות. וכבר פירשנו בשמיני מפסחים שמחלוקתם בגר בלבד שבית (שמאי) [הלל] אומרים שמא בשנה הבאה יהיה טמא מת ויאמר כמו שטהרתי בשנה שעברה ואכלתי פסח בערב כמו כן עתה אטבול ואוכל בערב אבל ערל ישראל אין בו מחלוקת שהוא טובל ואוכל פסחו לערב: 
+
+
+Mishnah 3
+
+וכבר ידעת שכתבי הקדש הן מטמאין את הידים ונחלקו בקהלת אם הוא מכתבי הקדש לענין זה או לא ועוד יתבאר בשלישי מן ידים. ועוד יתבאר בסוף פרה שמי חטאת כשהוזו על הטמא וטהרו אותו ואח"כ נזלו מגופו על הקרקע או על הבגדים כי הנוגע בהם אחר כן אינן מטמאין אותו לפי שכבר נעשה עליו מצותן: 
+
+וקצח הוא הנקרא בערבי שונין ב"ש אומרים שאין חושבים אותם מן האוכלים ולפיכך אינו מתטמא ואינו חייב במעשר מאותו טעם לפי שאינו אוכל והוא לדעת ב"ה אוכל ויתחייב כחיובי האוכל מן הטומאה ומן המעשרות ועוד יתבאר זה בסוף עוקצים: 
+
+
+Mishnah 4
+
+דם יולדת שלא טבלה. הוא הדם אשר רואה אחר שבעה לזכר וארבעה עשר לנקבה כשלא טבלה ליל יום שמיני או ליל החמשה עשר לפי שאם טבלה הוא דם טוהר בלי ספק ב"ה אומרים כיון שלא טבלה לא נתפרשה מן הנדות ולפיכך מטמא לח ויבש כדם הנדה וב"ש אומרים אמנם תועלת הטבילה שתהא מותרת לבעלה אבל שיחשוב דם טוהר טמא מפני שלא טבלה לא ודע כשילדה בזוב ומלאו לה שבעה לזכר וי"ד לנקבה וספרה עם זה לתשלום שבעה ימים נקיים כדין כל זבה ולא טבלה וראתה דם אחר כן בית שמאי מטהרין וב"ה מטמאין וזה עיקר מחלוקתם ואמנם הסכימו על יולדת בזוב שלא ספרה שבעה ימי נקיים ולא טבלה שלא נבדלה מן הזבות בלא ספק: 
+
+
+Mishnah 5
+
+מפני שכל אחד מן השני אחים נפלה זיקתו על שתיהם וכאילו שתיהם נעשו צרות זו לזו ולפיכך לא יקחו אחת מהן ופסק ההלכה כי אם קדמו וכנסו יקיימו כמו שבארנו בפרק שלישי מיבמות: 
+
+
+Mishnah 6
+
+עוד תראה לשון מאמרו בחמישי מנגעים איזהו שער הפקודה מי שהיתה בו בהרת ובו שער לבן  והפכה הבהרת והניחה שער לבן במקומו וחזרה וזה כי מן העיקרים המתבארים לשם שבהרת שיהיה שם סימן טומאתה שער לבן ותהיה הבהרת קודמת לשער הלבן כמו שנאמר והיא הפכה שער לבן שהפכה הבהרת ואומר (רבי) עקביא בן מהללאל הכוונה שישנה את זה השער עצם מהבהרת וזה השער הבהרת בעצמה היא ששנתה אותו וחכ"א הכוונה שישנה את זה השער הזאת הבהרת ועד שתהיה זאת הבהרת בעצמה היא ששנתה אותו והוא ענין מאמרם והיא הפכה לא שהפכתו חבירתה. ונקרא זה שער פקודה על דרך משל כאילו הבהרת הפקידה אותו במקומה עד שתחזור אליו ועוד יתבאר בפרק שני מנדה שמראות הדם שמחמתם תטמא האשה ארבעה ומכללם משרת הכרכום ועקביא בן מהללאל אומר שהירוק דומה בזה המראה כלומר כמשרת הכרכום: 
+
+וגזיזת הבכור אסור אמרה תורה לא תגוז בכור צאנך וראוי לאכול הבכור בשנתו לא יאחר אותו אם הוא תמים קרב ויאכלוהו הכהנים ואם הוא בעל מום יאכל בכל מקום והאכילה שנה כלומר בשנתו לפיכך אסור בדרך גזיזה שיגוז בכור בעל מום כדי שלא יעכבהו הכהן ולא ישחטהו בשנתו ולפיכך אסור לו שיהנה בצמר שעליו עד שישחטהו ואם נפל הימנו דבר קודם שחיטה (רבי) עקביא  מתיר ליהנות בו אחר השחיטה לפי שכיון ששחטו נסתלק מעליו האיסור וחכמים אוסרין אותו מפני הגיזה שמא ישהה ועוד יתבאר זה בפרק שלישי מבכורות: ואומר שגיורת משוחררת אין משקין אותה מי סוטה וכשהביאו ראיה ממה שעשו שמעיה ואבטליון אמר שהם לא השקוה מי סוטה על אמיתתה אבל עשו תחבולה שחשבה שהן מי סוטה והם כדמות מי סוטה ודוגמא הוא הדמיון ועשו זה לפי שהיתה גיורת והם גרים וכאילו הם לא סברו להרחיקה להסתפחה בדת ישראל וקשה זה הדבר על החכמים על שלעג עליהם ונדוהו: 
+
+ופירוש מלת פקפוק על בוריו הוא הדבר שאין לו קיום והוא רופף והביא אותו בכאן על דרך הדמיון באותו שהקל בטהרת הידים שהיא מדרבנן ונתקיימה בישראל ונתחזקה רצונו לומר שהידים מתטמאות מבלי שאר הגוף בדבר פלוני ובדבר פלוני כמו שזכרנו בזו המסכתא וכמו שהתבאר בידים והביא זה באורך: 
+
+
+Mishnah 7
+
+אמר לו מוטב להניח דברי היחיד ולא אמר לו שזה הראוי לו ואתה יודע עיקר התורה אחרי רבים להטות ואמנם אמר זה שהוא ג"כ קבל מרבים כמו שזכר ואין מתנאי המקבל שיהיו דבריו מרבים אבל כשהיו המקבלים רבים מרבים וקבל יחיד מרבים לעשות כדברי רבים שקבלו מרבים יותר ראוי כמו שבאר לו ומבואר הוא שאין הלכה (כר') כעקביא בן מהללאל בכל: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+אלו העדיות כולם מבוארים ועושים כהם ואמרו בירושלמי (ברכות פ"ד) בימי מלכות יון היו משלשלים להם שתי קופות של זהב והעלו להם שני כבשים פעם אחת שלשלו להם שתי קופות של זהב והעלו להם שני גדיים באותה שעה האיר להם הקב"ה עיניהם ומצאו שני טלאים מבוקרים בלשכת הטלאים ועל אותה העיד רבי יהודה בן בבא: 
+
+
+Mishnah 2
+
+כבר ידעת שהמקראות הכתובי' בתורה בזב שהוא מטמא משכב ומושב ומשכב הזב ומושבו יטמא אדם ויטמא בגדים והוא שנאמר והאיש אשר יגע במשכבו יכבס בגדיו וגו' אמנם כל מה שיהיה על הזב מן הבגדים והכלים ואפילו היו בינו וביניהם אלף חוצצין אותן המאכלים והמשקים נטמאים טומאה קלה והיא שנקראה טומאת מדף לפי שהיא מעליו מן עלה נדף ואותן בגדים או כלים אין מטמאין לא אדם ולא בגדים אבל מטמאין אוכלין ומשקין בלבד והביאו ראיה על טומאת מדף ממה שנאמר בזב וכל כלי עץ ישטף במים אמרו מה בא זה ללמדנו אם ללמוד שיטמא כלי שטף במגע והלא כבר נאמר והנוגע בבשר הזב יכבס בגדיו אם הנוגע בכלי שטף מטמא במגע הוא בעצמו לא יטמא כלי שטף במגע אם כן למה נאמר וכל כלי עץ אלא אוכלין ומשקין וכלים שעל גבי הזב ואמרו עוד וכל כלי עץ ישטף במים מלמד שהוא עושה על גביו מדף כל זה המיוחד בזב מאותן שדיניהם ודינו אחד רצונו לומר זבה ויולדת ונדה ונאמר כל המשכב אשר ישכב עליו הזב לא המת לפי שלא היה צריך להחזיר לו זכרון זב לפי שמת לא יטמא משכב כגון הזב ואם הצענו על דרך משל מאה בגדים זה למעלה מזה מחברו וישב זב על הבגד העליון כל המאה בגדים טמאים משכב ואין הפרש בין הבגד שהוא דבוק בגופו כשישב עליו או הבגד שסמוך לארץ וזה ענין טומאת משכב אבל אם שמו המת למעלה ממאה בגדים השלשה בגדים מהם בלבד טמאים והם אותו שנגע במת [והשני] לפי שנגע בראשון והשלישי לפי שנגע בב' וכל מה שאחר השלישי טהור כמו שבאר בריש אהלות ואין מטמא אותן מדרך משכב אלא בדרך נגיעה בלבד וכן אילו השלכנו על הזב מאה כסוין זה על זה הכסוי העליון טמא מדף ומטמא האוכלין ומשקין וכן כל מה שלמעלה מן הבגד הדבוק בגופו הוא מטמא אוכלין ומשקין והוא טמא מדף אבל אם השלכנו על המת אין מטמא מהם זולתי הג' הסמוכין בלבד כמו שזכרנו ועוד תראה זה הענין בסדר טהרות במקואות ועיקרו ברביעי מזבים והביא ראיה ר' אליעזר בזה העיקר וסתר סברתו שאמר אבר מן המת טמא לפי שטומאת החיים גדולה מטומאת המתים וממה שראוי שלא תשכח שמחלוקתם אינו באבר מן המת שיש בו כזית לפי שכזית מן המת אין הפרש בינו ובין המת כולו והכל מודים בזה ואין חולק אבל מחלוקתם באבר קטן לפי שהעיקר אצלנו אברים אין להם שיעור. ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 3
+
+זה הדבר כולו מבואר אבל צריך לידע העיקרים המקובלים אשר כפי אותם העיקרים היה משא ומתן זה והראיה וזה כי העיקרים שהכל מודים בהם שאבר מן החי דינו בטומאה כדין מת כמו שנאמר ובחלל חרב או במת ולמדנו מפי הקבלה שהכוונה בכאן באמרו חלל חרב שהמקום שהפריד החרב מן האברים כמו המת עצמו לפי שאין הפרש בין חלל חרב או החנוק או הנסקל וזולתם מת נקראים הכל. ועיקר שני שעצם כשעורה מן המת מטמא במגע ובמשא ואינו מטמא באהל והוא מה שנאמר וכל הנוגע בעצם או בחלל ובאה הקבלה הלכה למשה מסיני שאותו העצם כשעורה. והעיקר השלישי שעצמות הנבלה והשרץ אינם מטמאין אבל מטמא בשרם שנאמר והנוגע בנבלתם ולמדנו מפי הקבלה בנבלתם ולא בעצמות ולא בקרנים ולא בטלפים ואל זה רמז בכאן באמרו שהבשר נוהג בנבלות ובשרצים מה שאין כן בעצמות. והעיקר הרביעי שאבר מן החי או מן המת כשסר ממנו העצם אינו מטמא משום אבר וזה באומרו בעצם ר"ל עצם שהוא כאדם מה אדם בשר וגידים ועצמות אף כאן בשר וגידים ועצמות ואם הוא מבלי עצם כבשר מן המת בין שהוא מן המת או מן החי וזה אמרו בכאן חסר העצם טהור כלומר טהור משום אבר. והעיקר החמישי שפחות מכזית בשר מן המת טהור ואין טומאה בו כלל והעצם אפילו בכשעורה מטמא במגע ובמשא כמו שבארנו. והעיקר הששי שרוב בנינו או רוב מנינו של מת מטמא באהל ואפי' שאין באותן עצמות רובע הקב וכן רובע עצמות יטמא באהל ואע"פ שאין באותה הרובע לא רוב בנינו ולא רוב מנינו וזהו ענין אמרו רוב ורובע אמנם רקב הוא אפר מן המת הנשאר ממנו אחרי שנאבד לחותו ונדוקו עצמותיו ומתנאיו שיהיה המת כולו לא חסר ממנו אבר ונקבר ערום בארון מאבן גלל או עופרת וכיוצא בהם ממה שאינו כלה שיתערב מה שנדוק ממנו עם המת וכשיקח מאותו האפר המצוי באותו ארון מלא תרווד רקב ושיעורו מלא שתי הידים כאחת זה השיעור מטמא באהל וכבר קדם זכר קצת אלה העיקרים בפרק שביעי מנזירות ועוד יתבארו אלה הענינים כולם בתכלית הביאור בפרק שני מאהלות וכשתדע אלה העיקרים כולם יתבארו לך כל המאמרים הקודמים והלכה כרבי יהושע: 
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+אמר רחמנא ופטר חמור תפדה בשה וגו' וכל בכור אדם בבניך תפדה רבי אליעזר אומר הקיש בכור חמור לבכור אדם וחכמים מביאין ראיה מאמרו פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה שרוצה בו פטר חמור כמו שנתבאר בספרי (ואומר) [ואמרו] לפדיה הקשתיו ולא לדבר אחר. והלכה כחכמים וזה העדות בריש בכורות גם כן: 
+
+
+Mishnah 2
+
+חגבים מיני הארבה וצירן הוא הרוטב היוצא מהם ואינו אסור ואפילו מחגבים טמאין לפי שאין החגבין מבעלי הדם וכמו כן יכשיר צירן גם כן ואינו כגון משקין טמאים אבל הוא מתטמא וזהו אמרם מהו טהור להכשיר הא לטמא אפי' כל שהוא מטמא ועדות זו הלכה כמותה וכבר קדמה בעשירי מתרומות: 
+
+
+Mishnah 3
+
+זוחלין הם המים הנגרים בנחלים ובנהרות ונוטפין הם המים הנוזלין טפות טפות מן המעינות ומן הנהרות גם כן ויתכנס מאותן טפות מקוה מים והעיקר אצלנו הזוחלין כמעיין והנוטפין כמקוה וכשיתקבצו הנוטפין עם הזוחלין והיו הזוחלין הרבה מן הנוטפין דין הכל כדין מעיין והם כשרים לקדש בהם מי חטאת כמו שיתבאר בחמישי ממקואות ועדות רבי צדוק ברורה: 
+
+
+Mishnah 4
+
+כבר קדם שזוחלין (הוא) [הם] המים הנגרים על הארץ נגזר מזוחלי עפר. וקלוח הוא שפיכות המים והזלתן מן הכתלים והזחלה הוא לשון מורגל הרבה במשנה ובתוספתא והוא אומר כשנתן המים שיזחלו על עלה האגוז כלומר על קליפתו החיצונה הירוקה וישפך מאותה הקליפה אל מקום אחר הנה הוא נשאר כדין הזוחלין כמו שהיה לפי שאותן קליפות ואע"פ שיש בהם בית קיבול אינם כלים כדי שיהיה דין המים כדין המעיין שהעבירו על גבי כלים שאזכרנו עוד בחמישי ממקואות אבל הוא כזוחלים שהם כמעיין ומטהר בכל שהוא וכשר לקדש מי חטאת ולטבילת הזב כמו שיתבאר בריש מסכת מקואות. וכל אלו הלכות הן: 
+
+
+Mishnah 5
+
+כדין אלו כלי חרס ויש בהן אפר פרה וכבר בארנו לך במסכתא זו שכלי חרס לא יטמא מגבו והכלי טהור בלי ספק אבל חכמים אומרים שהאפר נטמא ואינו ראוי לטהר בו לפי שנאמר באפר הפרה והניח מחוץ למחנה במקום טהור ואין זה מקום טהור ורבי אליעזר אומר הואיל והכלי לא נטמא אותו האפר במקום טהור הוא ועוד תבא הלכה זו בפירושה בעשירי מפרה. וכבר ידעת שסתם נזירות שלשים יום וכשגלח יום שלשים נחשוב אותו היום סוף השלשים ותחלת השלשים השניים ויהיה תשלום השלשים השניים ג"כ יום תשעה וחמשים וכבר קדם פירוש עדיות אלו בשלישי מנזירות וכן ההלכה ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 6
+
+שר' אליעזר אוסר זה כדי שלא יניח אותה בשביל הלידה ויעבור על מה שנאמר לא תאחר לשלמו והוא ענין אמרו גזירה שמא יגדל מהם עדרים והלכה כמו עדות זה ולא נחוש לחששא זו דכל ולד שתלדנה מותר להקריבו שלמים כמו שיתבאר בשלישי מתמורה: 
+
+
+Mishnah 7
+
+ארובות של נחתומים לוחות של נחתומים שעורכין עליהם הככרות שהם עיסה ונקראות ארובות כפי תבניתם ועוד נבאר במקומות ממסכת כלים שפשוטי כלי עץ אין מקבלין טומאה מן התורה ואמנם מתטמאים מדרבנן והיה אומר ר' אליעזר שלא יטמאו אלה הארובות וזה התנור המתפרק הוא שנותנין בין כל חוליא וחוליא חול לפי שהוא כולו מתפרק חלק חלק (וכשנטלה) <small>[כ"ה בדפו"ר]</small> [וכנשלם] רומו טח אותו בטיט מבחוץ ומחבר כולו אמר ר' אליעזר הואיל והחול מבדיל בין חוליא וחוליא הוא נחשב כשבור המתפרק תמיד ולפיכך הוא טהור לעולם ואינו מקבל טומאה וחכ"א כיון שהטיט מדובק בחוליותיו מבחוץ הנה כולן מחוברות והוא שלם ומקבל טומאה ואין הלכה כרבי אליעזר כמו שנבאר בחמישי מכלים:  
+ומעברין את השנה בכל אדר הוא שיכולין לעשות השנה מעוברת עד היום האחרון מן אדר ויכולין בית דין לומר ביום אחרון מן אדר שזה החדש שיכנס למחר הוא אדר שני ואמרו על תנאי כבר <small>[צ"ל ביארו]</small> ביארנו מה שהיה והכל ברור והלכה כן:  
+
+Mishnah 8
+
+יורה. קדירה בנויה וישם האש תחתיה וסביבה בנין על שפתות הקדרה וממלאין הקדרה באותן הדברים שמבשלין בה וכשהיא רותחת יעלו המים באותו הבנין כמו שעושים הצבעים ואותם שמבשלין הצאבון והסוכרה והשולקין הזיתים וכיוצא בהם והעיקר אצלינו שאלו התוספות העשוים מהם לפי שאנו צריכין להן לבשול הוא טמא והנעשין על דרך הנוי תוספת על הצריך אינו מתטמא כמו שנאמר תנור וכירים יותץ טמאים הם וטמאים יהיו לכם וקבלנו בפי' זה לכם שבצרככם כמו שנבאר בחמישי מכלים: 
+
+
+Mishnah 9
+
+חרשת שהשיאה אביה. כיון שהנשואין נשואי תורה לפי שאביה השיאה אע"פ שאין לה דעת שלימה לפי שהיא חרשת תצא בגט ויהיו גירושיה גרושין גמורים. ומריש קורה גדולה שמשימין עליה ראשי קורות התקרה כל דבר שגזל הגזלן ועשה בו מעשה שאין יכול להחזיר הדבר שגזל בעינו אלא בהפסד דבר ישלם לבעליו דמי אותה הדבר שגזל להקל על בעלי התשובה וכבר קדם לנו המאמר באלו העדיות כולן שהם ברורות בחמישי מן גיטין: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+זה שאמר בדם נבילות שהוא טהור דברי אמת רוצה לומר שאינו מטמא כמו הנבילה לפי שאין לך דבר שיטמא דמו כגופו מלבד השרץ אבל דם נבילות הוא כמו משקין טמאין וכן יתבאר בירושלמי באמרם דם נבילות מטמא ברביעית ובגמרא שקלי' מאי טהור טהור מלהכשיר אבל לטמא מטמא ואמנם ברביעית כמו שביארנו וכבר נתבאר בסוף חגיגה שהכלי מצרף מה שבתוכו לקדש ונחשוב כל מה שבכלי כגוף אחד ואף על פי שהם גופים נפרדים ואם נגע באחד מהם כאילו נגע בכולן ואין ראוי אותו הדבר לקרבן וזהו לגודל מעלת הקדש וסמכו זה למה שאמר כף אחת עשרה זהב מלאה קטורת אמרו הכתוב עשה לכל מה שבכף אחת וזהו כשהוא כלי שיש לו תוך והוסיף ר' עקיבא שאפי' אם [לא] היה לו תוך אלא שהיו אותם הדברים מסולת או קטורת וכיוצא בהן צבורין על לוח או עור הנה הוא מצטרף אותם וזהו ענין דברי ר' עקיבא אמרו הגחלים להפסל לקטורת ואף על פי שאינן מקבלים טומאה אלא על דרך הגדולה והתוספת בקדושה והעמידו זה בגחלים של יוה"כ ונתנו הטעם שבמה שהוא חותה הוא מכניס אבל גחלים של כל יום תנינן נתפזר ממנו כקב גחלים היה מכבדן לאמה כלומר שלא היה חושש להם. ודברי רבי עקיבא הלכה: 
+
+
+Mishnah 2
+
+הורהנה. שמשכנה אצל עובדי כוכבים וכבר נתבאר בשני מכתובות שכשנחבשה ביד עובדי כוכבים ע"י נפשות אסורה לבעלה כשהיה כהן ואלה הממושכנות זולתי הנחבשות והם  אסורות לכהן אלא אם העידו לה שהיא טהורה וזה הריחוק שריחקוה בני משפחתה אינה הלכה אבל היא מותרת לכהן כיון שיש לה עדי טהרה: 
+
+
+Mishnah 3
+
+עיסה היא הקמח הנלושה והמשיל המשפחה והיוחסין בעיסה שנתערבו בה חלקים וזה העדות שהעידו עליו הוא שמשפחה נשאת אשה ממנה לספק חלל ולא נודע מי הוא ומת איש מאותה משפחה והניח אשה והיא נקראת אלמנת עיסה ויש בה ספק על ספק הראשון שאפשר שנשאת לאיש ההוא שהוא ספק חלל או נשאת לזולתו והספק השני אם היא אשתו אבל הוא חלל על האמת ותהיה היא ג"כ זונה ותהיה אסורה על הכהן כמו שקבענו עיקר בקידושין אם הוא כשר או זה האיש ספק חלל היה ולפיכך יכשירנה ר' יהושע לכהונה אמנם רבן גמליאל אומר הואיל ויש שם ספק ואילו חקרוה  היתה אומרת לכשר נבעלתי (לא) תפסל לכהן. אח"כ העידו עדות אחרת ואמרו שזאת המשפחה שנתערב בה ספק חלל היא בחזקת כשרות כמו שאר המשפחות ויכולין לומר זו היא טמאה וזו היא טהורה כלומר נבעלה לעובד כוכבים או לא נבעלה וירחיקו לאותה טומאה מהם כמו שקדם ממאמרו והרחיקוה בני משפחתה ויקרבו אותה שנתברר אצלם שהיא טהורה ואין ראוי לנו שנאמר להם הואיל ויש בכם ספק אינכם צריכים שתתרחק זו: 
+
+וכבר גזר רבן יוחנן בן זכאי שלא ישב בית דין ויתיר אלמנת עיסה לכתחלה וזהו ענין אמרו שלא להושיב ב"ד על כך ואמרו לרחק אבל לא לקרב כלומר כשהעידו הם שזו אלמנת עיסה רחקוה ולא שמעו מכם באמרכם טהורה כמו שעשו בתינוקת שהורהנה שהאמינו אותם לטמא אבל לא לטהר. ופסק ההלכה באלמנת עיסה שלא תנשא לכתחלה לכהונה ואם נשאת לא תצא: 
+
+
+Mishnah 4
+
+איל קמצא. איל הוא מין הארבה דומה לאיל תרגום חגבים קמצין והעידו שהוא מין החגבים הטהורין ומותר לאכלו ותרגום טהור דכי וטהורין דכיין ובית מטבחיא הוא בית המטבחים והוא בית ידוע בעזרה ששוחטין בו הקדשים ועוד נצייר אותם במקומו מן העזרה כשנצייר צורת המקדש כולו במס' מדות. ורצונו לומר במשקה בית מטבחיא הדם והמים שמשתמשין בו לשם והעיד שאותן המשקין טהורים ואינם מקבלין טומאה מן הטומאות בשום פנים ובטומאת משקין מחלוקת בין החכמים שיש מי שסובר שהיא דאורייתא ויש מי שסובר שהיא מדרבנן ובזה משא ומתן גדול ועוד נבאר אותו בעיקריו במסכת טהרות אבל אפי' מי שאומר שטומאת משקין דאורייתא משקה בי מטבחיא דכן הלכתא גמירי לה וכמו כן אותם המשקין אינן מכשירין לטומאה לא הדם ולא המים שמשתמשין בו באותו המקום והוא אמרם לא דיין שהן דכן אלא שאין מכשירין ועל דרך הדחייה אמרו בגמ' שהדם בלבד אינו מכשיר ונתבאר אחר כן שהוא כדם כלו' משקה בית מטבחיא כולן אינן מכשירין ואמנם היות דם הקדשים לא יכשיר סמכוהו לזה שנא' בדם חולין על הארץ תשפכנו כמים אמרו דם שנשפך כמים מכשיר לפי שעיקר הכשר ודאי הוא למים כמו שנאמר וכי יותן מים על זרע ולמדו שאר הששה משקין לפי שהם דומים למים בייחוד קריאת השם ומהם מה שנקרא בשם המים כמו שנבאר במסכת (משקין) [מכשירין] והואיל והדבר כן כל מה שבא במשנה מזכרון טומאת דם הקדשים ודאי אמרו אותו קודם עדות זו שהעיד בה ר' יוסי שמשקה בית מטבחיא טהור וכן יתבאר כולן בדין <small>[צ"ל טומאה. יעב"ץ.]</small> ולא כיוסי בן יועזר:  
+ודיקרב למיתה מסאב ביארו בגמרא שהוא ספק טומאה ברשות הרבים טהור לפי שענין אמרו דיקרב שנודע בבירור שנגע במת הוא שנטמא אבל כשהוא ספק הוא טהור וזכר המת לפי שהוא החמור בכל הטומאות כל שכן מה שהוא למטה ממנו שספקו ברשות הרבים טהור וכן הענין שאומרים תמיד שספק טומאה ברה"ר טהור אבל לכתחלה נאמר לאותו האיש שנסתפק אינך מפסיד שתטבול כיון שהמים מצוים על דרך שמירה ואמר הוא כי אינו צריך טהרה ואפילו לכתחלה ולפיכך נקרא יוסי שריא לפי שהתיר שלשה דברים כמו שאתה רואה וכן דרכן שכל בית דין שמתיר שלשה דברים נקרא בי דינא שריא ופסק ההלכה בספק טומאה ברשות הרבים שנאמר לו אינך מפסיד לטבול ואם לא טבל ונגע בקדשים הם טהורים בלא ספק לפי שספק טומאה ברשות הרבים מכלל ספיקות שטהרו חכמים ועדותו ברורה והלכה למעשה:  
+
+Mishnah 5
+
+כשיעיד עד אחד שמת בעל האשה תנשא על פיו וזה מפורסם וכבר נתבאר באחרון מיבמות: 
+
+ודיר עצים הוא מקום ששם העצים ששורפין ע"ג המזבח הוא לשכה בעזרת נשים על ימין הנכנס במקדש מאותן הארבעה לשכות שיש באותה העזרה כמו שנצייר כשנעשה תבנית המקדש ואירע שמצאו באותה לשכה עצמות מת וציוו ללקטן אחד אחד בלבד ונשארה כל העזרה וכל האנשים שהיו משתמשין בהם והכלים הכל טהור ולא אמרו שמא נטמא זה בזה וזה מזה ונגעו בטומאה אבל היא כמו רשות הרבים כמו שביארנו ולא חפרו בארץ גם כן כדי שיראו אם יש שם קבר אלא לקטו מה שמצאו. בלבד ולא גזרו טומאה על ירושלים בשבילם אבל העמידוה בחזקת טהרה כמו שאר ארץ ישראל כמו שנתבאר בגמרא בפרק אחרון מזבחים וכל זה ברור: 
+
+
+Mishnah 6
+
+זה המאמר ברור וכבר ביארנו בשני משבועות כי מן העיקרים קדושה ראשונה קדשה לשעתה וקדשה לעתיד לבא ורצוני לומר בקדושתה ראשונה קדשה שלמה ע"ה ובמקדש בלבד הכל מודים בו אבל בקדושת שאר ארץ ישראל יש בו מחלוקת ואנו סומכין בזה על קדושת עזרא והוא קדושה שניה ולדברי הכל שקדושה שניה והיא כל מה שהחזיקו בה עולי בבל קדשה לשעתה וקדשה לעתיד לבא: 
+
+
+Mishnah 7
+
+לא נשמע ממרע"ה זה הלשון אבל שמע ממנו זה הענין לפי שמשה ספר בביאת המשיח ולשון התורה אם יהיה נדחך בקצה השמים וגו' ושב ה' אלהיך את שבותך וגו' ומל ה' אלהיך וגו' וזולת זה והגיד להם ג"כ מפי הגבורה בהקדמותיו וסבותיו ושיקדים אותו האיש לישר לו הארץ והוא אליהו והודע להם שהאיש ההוא לא יוסיף ולא יגרע בתורה אבל יסלק ויסיר החמסים בלבד ואין בזה מחלוקת ולא הכחשה אבל נפלה המחלוקת ברעות שיסיר מה הם אמר רבן יוחנן בן זכאי שהרעות שיסיר הם להרחיק אדם פסול ביחסו ששב כשר בזרוע ולקרב האדם כשר שהורחק מקהל כהונה או מקהל ישראל בזרוע והמשיל בשתי משפחות שהיו אחת כשרה והשניה פסולה ונתגברו בני ציון עליהם והשיבו הפסולה כשרה והכשרה פסולה והתבונן היאך בורחין חכמים מלשון הרע כי אע"פ שהיו יודעים השתי משפחות זכרו העשוקה בשמה ואותה שהיתה פסולה בבירור והשיבו אותה בני ציון כשרה בזרוע לא פרסמוה אבל אמרו ועוד אחרת היתה שם וקרבוה בני ציון בזרוע ורבי יהודה אומר אין העושק אלא לרחק הכשר בלבד וחכמים אומרים אין עושק ביוחסין כל הנקרא בשמו הכל יתיחסו אל האמת והתורה שהיא אב הכל אבל ההתעשקות והרעות הם השנאות שבין בני אדם לפי שהם חנם והוא חומס בשנאתו אותו והוא אמרם לעשות שלום בעולם: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/English/Sefaria Community Translation.txt
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@@ -0,0 +1,57 @@
+Rambam on Mishnah Horayot
+רמב"ם על משנה הוריות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rambam on Mishnah Horayot
+
+Introduction
+
+It is necessary to preface this tractate with fundamental principles that are essential for anyone seeking to understand it. Firstly, there are thirty-nine categories of prohibited actions, each of which carries the penalty of excision (karet). These are explicitly stated in the Torah, and for unintentional transgressions of any of these prohibitions, one is required to bring a sin offering (chatat). All of these are enumerated at the beginning of Tractate Keritot, and they are explained there. Included in these thirty-nine categories is the prohibition of idolatry (avodat kochavim).
+When one unintentionally violates any of these thirty-nine categories and is obligated to bring a sin offering, the offering is a goat or a lamb, as explained in the portion of Vayikra (Leviticus) when it states, "And if one soul sins unintentionally... he shall bring his offering, a female goat a year old for a sin offering" (Leviticus 4:27). However, if the individual who unintentionally transgressed is the only one in the entire nation who violated the prohibition of idolatry, the sin offering he is required to bring is a goat, as it is written in the portion of Shelach (Numbers) when it states, "And if any one soul shall sin unwittingly... he shall bring a she-goat of the first year for a sin offering" (Numbers 15:27). This is because the verse in Shelach specifically mentions unintentional transgressions. Therefore, it is explained that when referring to unintentional transgressions, it is as if the Torah states, "And if you unintentionally transgress and do not observe all these commandments" (Numbers 15:22). Our Sages have said that this mitzvah is equivalent to all the other mitzvot combined, as is explained in the Sifrei (a Midrashic work) on that portion.
+Furthermore, if the Great Sanhedrin of seventy-one judges unintentionally violates any of these thirty-nine categories and rules erroneously, permitting one of them, and the entire nation follows their ruling, and it later becomes known that they erred in their ruling, the Sanhedrin is required to bring a young bull for a sin offering, as it states, "And if the whole congregation of Israel sins through ignorance, and the thing be hid from the eyes of the assembly... they shall offer a young bull for a burnt offering" (Leviticus 4:13). However, the congregation, who acted according to the ruling of the Sanhedrin, is exempt from offering a sin offering. If the Sanhedrin erroneously permits any of the prohibitions, even without committing any act, and the entire nation also errs and acts according to their opinion, the Sanhedrin is required to bring a young bull and a goat for burnt and sin offerings, respectively, as explained in the portion of Shelach (Numbers 15:24). This applies when they inadvertently permit certain forbidden fats, claiming that they are permissible and not considered as milk, and the majority of the congregation consumes them according to their ruling. Afterwards, they realize that they ruled in error, but they do not know which specific forbidden fat they permitted or which forbidden blood they permitted, or the like. In such a case, the Sanhedrin is not obligated to bring a young bull for a sin offering, as it states, "And it shall be, if the whole congregation of Israel sins through ignorance... and the thing be hid from the eyes of the assembly" (Numbers 15:24). The bull that the Sanhedrin brings for the other commandments is referred to as a "bull of uncertain status" (par ha'elem), and the goat brought for the sin offering is referred to as a "goat of uncertain status" (se'ir ha'elem). Likewise, those who acted according to their ruling are exempt from bringing offerings. Even though the entire nation says to them, "The specific fat is permitted," as it states, "And the sin that they have sinned concerning it becomes known" (Numbers 15:24), the transgressors themselves do not know which specific forbidden substance they erroneously permitted. When even one of these conditions is lacking, the obligation of bringing the "bull of uncertain status" or the "bull and goat of uncertain status" is waived. The ruling is then the same as for individuals, and anyone who inadvertently transgresses without the Sanhedrin's instruction is liable to bring an individual sin offering appropriate for that sin, whether it is done by the Sanhedrin themselves or by the rest of the nation. If they do not act, they are not liable for anything. However, when all the conditions specified in this chapter are met, the entire nation is exempt from what they did, and the obligation falls upon the Sanhedrin, for they erred in their ruling. Even though the people did not perform any act, they are obligated to bring an offering based on the instruction given to them. The fundamental principle is that an act depends on the community and the instruction of the Sanhedrin. Even though these conditions are explained in this chapter, I am mentioning them so that they are always ready. The first condition is that the head of the yeshiva (academy) should be present and all seventy-one members of the Sanhedrin are with him. The second condition is that none of them should be disqualified, and all of them should be eligible to serve as members of the Great Sanhedrin. The third condition is that they all err together, and there should be no dispute among them regarding their ruling and what they permitted. The fourth condition is that they err in matters concerning the interpretation of a verse or matters derived from it, as will be explained. The fifth condition is that they act according to the instruction of the people of the land or the majority of them, meaning that Ephraim and Menasheh are not considered as two tribes in this matter; rather, they are not counted as two tribes in relation to inheritance alone. The sixth condition is that those who act according to their instruction do so inadvertently, thinking in their hearts that the true law is as they have been taught, without knowing that they are mistaken, and they act according to their instruction. The seventh condition is that the Sanhedrin themselves know that they erred in a particular matter and it is not concealed from them, even though those who acted according to their instruction know that most of the people say to them that a particular fat is permitted, as it states, "And the sin that they have sinned concerning it becomes known, and the congregation shall offer a young bull for a sin offering" (Numbers 15:24), and the transgressors do not know which specific fat or blood they permitted, or something similar. When even one of these conditions is lacking, the ruling regarding the offering of the "bull of uncertain status" or the "bull and goat of uncertain status" does not apply. Even if one of these conditions is absent, the ruling is the same as for individuals, and anyone who inadvertently transgresses without the instruction of the Sanhedrin is liable to bring an individual sin offering appropriate for that sin, as explained earlier. Now, having reflected upon these fundamental principles, which serve as the key to this tractate, I will now begin to explain it.
+
+
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+As is known, men are responsible to fulfill all the commandments and women are responsible for some of them, as explained previously in Kiddushin.   He is more holy and therefore takes precedence in life and death matters.  
+And when it is said that both of them are at risk of molestation, Heaven forbid, when both of them are held captive and the captors desire them both for relations, the man is redeemed before the woman because this [type of behavior] is not the way of a man and their desire for him is not natural for him.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/English/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..a5d6033c6e0ed7254bed644b910cee4cf564c5d0
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/English/merged.txt	
@@ -0,0 +1,60 @@
+Rambam on Mishnah Horayot
+רמב"ם על משנה הוריות
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Horayot
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rambam on Mishnah Horayot
+
+Introduction
+
+It is necessary to preface this tractate with fundamental principles that are essential for anyone seeking to understand it. Firstly, there are thirty-nine categories of prohibited actions, each of which carries the penalty of excision (karet). These are explicitly stated in the Torah, and for unintentional transgressions of any of these prohibitions, one is required to bring a sin offering (chatat). All of these are enumerated at the beginning of Tractate Keritot, and they are explained there. Included in these thirty-nine categories is the prohibition of idolatry (avodat kochavim).
+When one unintentionally violates any of these thirty-nine categories and is obligated to bring a sin offering, the offering is a goat or a lamb, as explained in the portion of Vayikra (Leviticus) when it states, "And if one soul sins unintentionally... he shall bring his offering, a female goat a year old for a sin offering" (Leviticus 4:27). However, if the individual who unintentionally transgressed is the only one in the entire nation who violated the prohibition of idolatry, the sin offering he is required to bring is a goat, as it is written in the portion of Shelach (Numbers) when it states, "And if any one soul shall sin unwittingly... he shall bring a she-goat of the first year for a sin offering" (Numbers 15:27). This is because the verse in Shelach specifically mentions unintentional transgressions. Therefore, it is explained that when referring to unintentional transgressions, it is as if the Torah states, "And if you unintentionally transgress and do not observe all these commandments" (Numbers 15:22). Our Sages have said that this mitzvah is equivalent to all the other mitzvot combined, as is explained in the Sifrei (a Midrashic work) on that portion.
+Furthermore, if the Great Sanhedrin of seventy-one judges unintentionally violates any of these thirty-nine categories and rules erroneously, permitting one of them, and the entire nation follows their ruling, and it later becomes known that they erred in their ruling, the Sanhedrin is required to bring a young bull for a sin offering, as it states, "And if the whole congregation of Israel sins through ignorance, and the thing be hid from the eyes of the assembly... they shall offer a young bull for a burnt offering" (Leviticus 4:13). However, the congregation, who acted according to the ruling of the Sanhedrin, is exempt from offering a sin offering. If the Sanhedrin erroneously permits any of the prohibitions, even without committing any act, and the entire nation also errs and acts according to their opinion, the Sanhedrin is required to bring a young bull and a goat for burnt and sin offerings, respectively, as explained in the portion of Shelach (Numbers 15:24). This applies when they inadvertently permit certain forbidden fats, claiming that they are permissible and not considered as milk, and the majority of the congregation consumes them according to their ruling. Afterwards, they realize that they ruled in error, but they do not know which specific forbidden fat they permitted or which forbidden blood they permitted, or the like. In such a case, the Sanhedrin is not obligated to bring a young bull for a sin offering, as it states, "And it shall be, if the whole congregation of Israel sins through ignorance... and the thing be hid from the eyes of the assembly" (Numbers 15:24). The bull that the Sanhedrin brings for the other commandments is referred to as a "bull of uncertain status" (par ha'elem), and the goat brought for the sin offering is referred to as a "goat of uncertain status" (se'ir ha'elem). Likewise, those who acted according to their ruling are exempt from bringing offerings. Even though the entire nation says to them, "The specific fat is permitted," as it states, "And the sin that they have sinned concerning it becomes known" (Numbers 15:24), the transgressors themselves do not know which specific forbidden substance they erroneously permitted. When even one of these conditions is lacking, the obligation of bringing the "bull of uncertain status" or the "bull and goat of uncertain status" is waived. The ruling is then the same as for individuals, and anyone who inadvertently transgresses without the Sanhedrin's instruction is liable to bring an individual sin offering appropriate for that sin, whether it is done by the Sanhedrin themselves or by the rest of the nation. If they do not act, they are not liable for anything. However, when all the conditions specified in this chapter are met, the entire nation is exempt from what they did, and the obligation falls upon the Sanhedrin, for they erred in their ruling. Even though the people did not perform any act, they are obligated to bring an offering based on the instruction given to them. The fundamental principle is that an act depends on the community and the instruction of the Sanhedrin. Even though these conditions are explained in this chapter, I am mentioning them so that they are always ready. The first condition is that the head of the yeshiva (academy) should be present and all seventy-one members of the Sanhedrin are with him. The second condition is that none of them should be disqualified, and all of them should be eligible to serve as members of the Great Sanhedrin. The third condition is that they all err together, and there should be no dispute among them regarding their ruling and what they permitted. The fourth condition is that they err in matters concerning the interpretation of a verse or matters derived from it, as will be explained. The fifth condition is that they act according to the instruction of the people of the land or the majority of them, meaning that Ephraim and Menasheh are not considered as two tribes in this matter; rather, they are not counted as two tribes in relation to inheritance alone. The sixth condition is that those who act according to their instruction do so inadvertently, thinking in their hearts that the true law is as they have been taught, without knowing that they are mistaken, and they act according to their instruction. The seventh condition is that the Sanhedrin themselves know that they erred in a particular matter and it is not concealed from them, even though those who acted according to their instruction know that most of the people say to them that a particular fat is permitted, as it states, "And the sin that they have sinned concerning it becomes known, and the congregation shall offer a young bull for a sin offering" (Numbers 15:24), and the transgressors do not know which specific fat or blood they permitted, or something similar. When even one of these conditions is lacking, the ruling regarding the offering of the "bull of uncertain status" or the "bull and goat of uncertain status" does not apply. Even if one of these conditions is absent, the ruling is the same as for individuals, and anyone who inadvertently transgresses without the instruction of the Sanhedrin is liable to bring an individual sin offering appropriate for that sin, as explained earlier. Now, having reflected upon these fundamental principles, which serve as the key to this tractate, I will now begin to explain it.
+
+
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+As is known, men are responsible to fulfill all the commandments and women are responsible for some of them, as explained previously in Kiddushin.   He is more holy and therefore takes precedence in life and death matters.  
+And when it is said that both of them are at risk of molestation, Heaven forbid, when both of them are held captive and the captors desire them both for relations, the man is redeemed before the woman because this [type of behavior] is not the way of a man and their desire for him is not natural for him.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/Hebrew/Vilna edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/Hebrew/Vilna edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..7304fcc48d071e397f8b43b0b960b4b5abf9b7fb
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/Hebrew/Vilna edition.txt	
@@ -0,0 +1,106 @@
+Rambam on Mishnah Horayot
+רמב"ם על משנה הוריות
+Vilna edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה הוריות
+
+הקדמה
+
+<b>הקדמה </b>יש להקדים למסכת זו עיקרים הם צריכים למי שרוצה להבין אותה. וזה כי אחת ושלשים מצות לא תעשה חיוב על זדון כל אחת מהן כרת והוא כתוב בתורה ויתחייב על שגגת כל אחת מהן קרבן חטאת וכלן מנויות בראש מסכת כריתות ולשם נבארם ומכלל אלה השלשים ואחת עבודת כוכבים.
+וכששגג באחת מאלה השלשים ואחת מצות החטאת שהוא חייב להביא כשבה או שעירה כמו שנתבאר בפרשת ויקרא באמרו ואם נפש אחת תחטא בשגגה וגו' והביא את קרבנו שעירת עזים ואם כבש יביא קרבנו לחטאת נקבה תמימה יביאנה ואם שגג זה היחיד בעבודת כוכבים החטאת שהוא חייב להביא שעירה על כל פנים והוא מה שנאמר בפרשת שלח לך אם נפש אחת תחטא בשגגה והקריב עז בת שנתה לחטאת לפי שמה שהוא מדבר בכאן הוא בשגגת ע"כ בפירוש כמו שנאמר וכי תשגו ולא תעשו את כל המצות האלה אמרו רבותינו ז"ל מצוה שהיא שקולה כנגד כל המצות וכבר בארו בספרי שאותה פרשה בשגגת ע"כ הוא וזה דין היחיד משאר העם כמו שאמר מעם הארץ.
+ואם ב"ד הגדול של שבעים ואחד הוא ששגג באחת מאותן אחת ושלשים מצות ודנו בהיתר שום אחת מהן ועשו ישראל על פיהם ואח"כ נודע להם שטעו בה חייבין ב"ד פר לחטאת כמו שנאמר ואם כל עדת ישראל ישגו ונעלם דבר מעיני הקהל רוצה לומר הסנהדרין והקריבו הקהל פר וההמון שעשו על פיהם פטורין. ואם שגו ב"ד בהיתר כלום בע"כ וטעו העם גם כן ועשו ע"פ סברתם חייבין ב"ד פר ושעיר פר לעולה ושעיר לחטאת כמו שבאר בפרשת שלח לך בשגגת ע"כ באמרו והיה אם מעיני העדה נעשתה בשגגה וגו' ופר שיקרבו ב"ד על שאר מצות רצוני לומר שגגת אחת מאלה השלשים ואחד נקרא פר העלם דבר והשעיר שמקריבין חטאת בשגגת ע"כ נקרא שעיר ע"כ ויהיו ג"כ העושים על פיהם פטורין מן הקרבן. ולזה יש תנאים הרבה כשישלמו כולם יהיו ב"ד חייבין בקרבן וכל העם פטורין ואם יחסר מהם אפילו תנאי אחד נסתלק חיוב פר העלם או פר ושעיר של ע"כ ויהיה דינם כדין היחידים וכל מי שעבר ועשה בשגגה יביא קרבן יחיד הראוי לאותו חטא בין שהיה העושה מב"ד עצמו או משאר העם וכל מי שלא יעשה אינו חייב כלום אבל כשישלמו התנאים שיתבארו בזה הפרק יהיו כל העם פטורין ממה שעשו והקרבן מחויב לב"ד לפי שטעו בדינם ואע"פ שלא עשו שום דבר לפי שזה שהם מחויבים בקרבן הוא לפי שעשו העם ע"פ הוראתם והעיקר אצלנו מעשה תלוי בקהל והוראה בב"ד. ואע"פ שהתנאים אלו מבוארים בזה הפרק הנני זוכרם כדי שיהיו מזומנים תמיד. התנאי הראשון שיהא ראש ישיבה מצוי בהוראה וב"ד כולם השבעים מצוין עמו. והתנאי השני שלא יהיה בהם פסול אלא שיהיו כולם ראוין להוראה כסנהדרין גדולה. והתנאי השלישי שיטעו כולם ולא יהיה ביניהם מחלוקת בהתירם ומה שהתירו. והתנאי הרביעי שיטעו בדבר המקרא או במה שיורה עליו המקרא כמו שיתבאר. והתנאי החמישי שעשו בהוראתם כל יושבי הארץ או רובן ר"ל רוב מנין השבטים כלומר שאפרים ומנשה אינם נחשבים ב' שבטים לענין זה שלא נמנו לשני שבטים אלא לענין נחלה בלבד. והתנאי הששי שיהיו אלו שיעשו בהוראתם שוגגין שיחשבו בלבם שדין אמת הורו שלא ידעו הטעות והם עושים כהוראתם. והתנאי השביעי שיהיו ב"ד עצמם יודעים אותו הדבר שטעו בו לא שיעלם מהם ואף על פי שאותם שעשו על פי הוראתם יודעים כגון שיתירו קצת החלבים האסורים ויאמרו שהוא מותר ושאינו נקרא חלב ואכלוהו רוב הקהל על פיהם ואחר כך זכרו שהורו בשגגה ולא ידעו אם אחד מן החלבים האסורים הוא שהתירו או אחד מדמים האסורים בכיוצא בזה אינם חייבים פר העלם ואע"פ שכל העם אומרים להם החלב הפלוני כמו שנאמר ונודעה החטאת אשר חטאו עליה ולא שידעו החוטאים. וכשיחסר אפי' תנאי אחד מאלו התנאים בלבד יהיה דין קרבן ב"ד ודין כל מי שעבר ועשה דין יחיד ששגג בלא הוראת ב"ד שהוא חייב חטאת שעירה או כשבה כמו שבארנו. ואתה התבונן אלה העיקרים שהם מפתח מסכתא זו והנני עתה מתחיל לפרש:
+
+
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הורו בית דין לעבור על אחת מכל מצות וכו': </b>ענין ההוראה שעליה יתחייבו ב"ד שיאמרו לעם מותרים אתם לעשות דבר פלוני: ואמרו ועשה שוגג על פיהם לפי שאם היה שוגג שלא על פיהם חייב קרבן כגון שהורו שחלב הקרב מותר אם נתכוין לאכול חלב הקרב ואכלו על פיהם אינו חייב קרבן אבל אם נתכוין לאכול שומן ואכל חלב הקרב חייב קרבן לפי שלא אכלו בשביל שהתירוהו ב"ד אבל כשאכל על פיהם אינו חייב כלום ואפי' היו מעשיו עם מעשיהם ביחד או לפני מעשיהם וכן אם עשה ולא עשו הם כלום היה פטור לענין שהקדמנו מדאמרינן מעשה תלוי בקהל והוראה בב"ד ומשנה זו רבי יהודה היא דסבר שיחיד שעשה בהוראת ב"ד פטור אבל רבנן סברי יחיד שעשה בהוראת ב"ד חייב עד שיהיו רוב יושבי ארץ ישראל עושים על פיהם ואותה שעה יהיו העושים פטורין וב"ד חייבין בקרבן כמו שביארנו. ויושבי ארץ ישראל אלו הם כמו שכתוב וכל ישראל עמו מלבא חמת עד נחל מצרים ר"ל שאותם שהם במקום זה הם כל ישראל ואין משגיחין לאשר הם חוץ לארץ: וזה שידע שטעו ועשה על פיהם שאמר בכאן שהוא חייב כלומר חייב בקרבן יש להקשות עליו וזה כי הואיל שידע שטעו ועשה מזיד הוא והמזיד אינו חייב קרבן ופירוק קושיא זו כמו שבארנו שהוא שגג במה שאמר יתברך על פי התורה אשר יורוך וחשב שראוי לעשות על פיהם ואפי' טעו וידע בטעותן ולפיכך עשה על פיהם ואע"פ שהיה יודע שטעו ולפיכך חייב קרבן יחיד ולא יצטרף לאשר עשו שגגה ואפילו על פיהם: ואמרו התולה בעצמו ואפילו לא היה ברור אצלו שטעו אלא שאין דרכו שיעשה על הוראתם אלא הטוב בעיניו וג"כ לא נתברר אצלו בטולו ונשאר הדבר אצלו כאילו לא הורו אם עשה חייב: 
+
+Mishnah 2
+
+<b>הורו בית דין וידעו שטעו וכו': </b>ר"ש פוטר לזה שעשה מן הקרבן לפי שהיתה הוראה שפשטה ברוב הציבור וזה שעשה בכלל רוב ציבור מה שעשה: ור"א אומר ספק לפי שהיה לו לשאול וכאילו הוא אצלו ספק כמו שאכל ואינו יודע אם חלב אם שומן אכל שאינו חייב אלא אשם תלוי כמו שיתבאר עיקר זה בראשון מכריתות ולפיכך מי שעשה אחר שנודע לו מביא אשם תלוי ונתבאר בתלמוד שר"א מכריע: אחר כן אמר שספק לדעת ר"א הוא מי שישב בביתו ולפיכך הוא חייב באשם תלוי אבל ההולך בדרך אינו חייב כלום לדברי הכל: ומחלוקת ר"ע ובן עזאי הוא במי שטרח לצאת בדרך ואינו הולך עכשיו אבל הוא יוצא לדרך ועשה ר"ע סבר להתעסקו בצרכי הדרך אינו יכול לשאול וכאילו הוא במדינת הים ובן עזאי אומר הואיל והוא בעיר מאי שנא מן היושב בביתו. והלכה כר"א וכר"ע: 
+
+Mishnah 3
+
+<b>הורו בית דין לעקור את כל הגוף וכו': </b>אין ב"ד חייב קרבן ויהיו העושים על פיהם פטורין עד שהיה הדבר שטעו בו דבר שאין הצדוקין מודים בו אבל אם הוא מבואר כל כך שמודים בו הצדוקין ב"ד פטורין לפי שלא נקרא טעות אבל הוא שכחה והוא ענין אמרם זיל קרי בי רב הוא אמרינן ליה ויהיה כל מי שעשה כפי שכחתם חייב קרבן יחיד כמו שהקדמנו: ושומרת יום כנגד יום כבר בארנוה בראש מגילה ועוד יתבאר דיניהם בנדה ובזבים והמשיל טעותם בה שיאמרו לא תהיה שומרת יום כנגד יום אלא אם ראתה דם ביום אבל בלילה לא לפי שהזבה לא תהיה זבה עד שתראה הדם ג' ימים ויטעו הם ויאמרו ביום ממש שהוא מבקר ועד ערב של כל יום לפי שנאמר ימי זובה וכשיטעו בזה השיעור ובעלו רוב הקהל נשותיהם רואות דם בלילה באותה שעה יהיו חייבין פר העלם: וכן בשבת שיאמרו המוציא בלבד חייב לפי שנא' אל יצא איש ממקומו אבל כשהושיט או זרק לא: וכן ג"כ בעבודת כוכבים שיאמרו המשתחוה הוא שהוא חייב שנאמר לא תשתחוה לאל אחר וענין השתחויה שיפשוט ידיו ורגליו על הארץ אבל אם השתחוה לעבודת כוכבים בלא פישוט ידים ורגלים אינה השתחויה. הנה כשיהיה הטעות בדמות אלה הדברים אז הם מביאין קרבן והעושים על פיהם פטורים אבל כששכחו מקרא ממה שכתוב בתורה או דבר שיש לו סמך גדול במקרא הם פטורים והעושים על פיהם חייבים וזהו אמרו עד שיורו בדבר שאין הצדוקין מודין בו: 
+
+Mishnah 4
+
+<b>הורו בית דין וידע אחד מהן שטעה וכו': </b>מופלא של ב"ד הוא ראש ישיבה ואפילו היה מניינם שלם רוצה לומר שבעים וא': ואמרו בשגגת ב"ד והיה אם מעיני העדה וגו' ואמרו בב"ד ושפטו העדה וכבר בארנו בסנהדרין שאלה הנזכרים כולם אינם ראויים להוראה בסנהדרין לפי שנאמר במשה והתיצבו שם עמך ולמדנו בפי' פסוק זה עמך בדומין לך כלומר מיוחסין: וזקן שלא ראה בנים אינו כשר לדיני נפשות לפי שהוא אכזרי ולא ירחם על בני אדם לפי שאינו יודע אהבת הבנים ואנו צריכים להסכמת כולם על ההוראה שנאמר ואם כל עדת ישראל ישגו: 
+<b>הורו בית דין שוגגין ועשו כל הקהל וכו': </b>כבר בארתי בהקדמת מסכת זו שעל שגגת ע"כ קהל מביא פר לעולה ושעיר לחטאת ויחיד מביא שעירה (וכשבה) ובשגגת שאר מצות (הל' א) ב"ד מביאים פר ויחיד כשבה או שעירה וזה שנאמר והקריבו הקהל נחלקו בו ר' יהודה ור' מאיר ר' יהודה סבר כל קהל וקהל ור"מ סבר הקהל שהורה בלבד והוא ב"ד הגדול לפי שאמר קהל ישראל כו' ורבי שמעון אומר כל קהל וקהל ב"ד הגדול גם כן מצטרף למנין השבטים שחטאו לפי שכל שבט יקרא קהל כמו שנאמר ויעמוד יהושפט בקהל יהודה ושבעה שבטים הם רוב המנין של שבטים כמו שבארנו בהקדמה: ואמרו או רובן ר"ל רוב מנין אנשי ישראל ואע"פ שזה הרוב ממעוט מנין השבטים לא מרובן וכבר ידעת דעת ר' יהודה שאומר כל קהל וקהל ולא יחייב לב"ד הגדול כלום שיש קרבנות הרבה יביאו אותן שלא חטאו ע"י חוטאים. וכמו כן לדעת ר' יהודה שבט אחד שעשה בהוראת ב"ד הגדול שאר שבטים מביאין על ידו כשהיה רוב קהל ולפיכך אומר בכאן ושאר שבטים פטורין לפי שהיה אותו השבט עושה בהוראת עצמו ור"ש אומר כמו שכשעשו כל הקהל יקרבו ב"ד הגדול על ידיהם כמו כן כשעשו רוב הקהל יקרבו ב"ד עמהן על כל פנים הקרבן הראוי לב"ד לפי שהם אותם שהורו ואין דעתו שיביא מי שלא חטא בשום פנים ויראה שאף על פי שלא בא בזה מקרא שכשיהיה השבט ההוא רוב הקהל שעשו בהוראת ב"ד הגדול שבית דין הגדול לבדם מביאין פר בלבד ובע"כ פר ושעיר. והלכה כר' יהודה במה שאמר כל קהל וקהל מביא אותן הקרבנות נקראין פר העלם ושעירי ע"כ והלכה כחכמים: ואמנם הדמים שלוקחים בהם אלה הפרים והשעירים אמרו פר העלם דבר ושעירי ע"כ מתחלה גובין להן ואינן באין מתרומת הלשכה ואלה הפרים והשעירים כולם הם נשרפים כמו שנבאר בחמישי מזבחים: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הורה כהן משיח לעצמו שוגג וכו': </b>אמר בפרשת ויקרא אם הכהן המשיח יחטא וגו' והקריב על חטאתו אשר חטא פר בן בקר לחטאת וזה הפר הוא שנקרא פר הבא על כל מצות ואמרו לאשמת העם דבר על שגגת המעשה כמו שקדם לנו שהוא צריך שיורו בשגגה ויהיו עושים בשגגה על פיהם כמו כן המשיח לא יביא אלא על העלם דבר עם שגגת המעשה והוא עצמו שיעשה בשגגה על הוראתו שהורה לעצמו בשגגה וכבר נתבאר בהוראת ב"ד לציבור כי אם היה ב"ד בשני הפנים פטור כמו כן יהיה הוא בכמו אלה שני הענינים פטור מן הקרבן כי המזיד אינו חייב קרבן ומתנאי זה הכהן המשיח שיהיה חכם מופלא ויורה בפני עצמו ואז חייב כפרה בפני עצמו אבל כשהוא אינו מופלא או שנשתתף עם ב"ד בהוראה ועשה בכלל העושין כשהוא סומך על הוראתו עם הוראת ב"ד הרי הוא כמו איש אחד מב"ד שסומך על הוראת העדה אשר הוא ממנה ודינו כדין איש אחד משאר העם אם היו העושין רוב הקהל הוא יתכפר לו עם הציבור ואם היו מיעוט הוא אחד מהם: לבטל מקצת ולקיים מקצת כפי מה שהתנה בב"ד וג"כ צריך העלם דבר עם שגגת המעשה ואינו חייב אשם תלוי כשהוא מסתפק ולא נודע לו כגון ב"ד עם הציבור ועוד יתבאר זה: 
+
+Mishnah 2
+
+<b>הורה בפני עצמו וכו': </b>היה עולה על הדעת שכהן גדול אפילו עשה בהוראת ב"ד לא יתכפר לו עם הציבור הואיל ואינו מתכפר עמהם בצום כפור אלא בקרבן מיוחד לו בפני עצמו כמו שבאר במקרא פר החטאת אשר לו והודיענו בכאן שמתכפר לו עם הציבור כשנשתתף עמהם בשגגה כמו שאמר יתעלה על חטאתו אשר חטא ר"ל שיהיה חטאו מיוחד לו לבדו אותה שעה יביא קרבן בפני עצמו אבל כשנשתתף עם הציבור לא ולמדנו ע"כ משאר מצות לפי שנאמר בשאר מצות ונעלם דבר מעיני הקהל ונאמר בע"כ והיה אם מעיני העדה כמו שלשם באמרו דבר ולא כל הגוף כן באמרו בע"כ ואיני צריך לבאר כי בכל מקום שאמרנו שאר מצות או כל המצות בענין זה באיזה מקום שבא כי אמנם נרצה לומר האחת ושלשים מצות לא תעשה שחייבין על זדונן כרת ועל שגגתן חטאת: 
+
+Mishnah 3
+
+<b>אין חייבין אלא על העלם דבר כו': </b>אין חייבין אלא על העלם דבר עם שגגת המעשה וכן המשיח ולא בע"כ אין חייבין אלא על העלם דבר עם שגגת המעשה. כבר קדם שכהן משיח לעצמו כבית דין הגדול לציבור ושע"כ כשאר מצות: ושגגת המעשה הוא שיסמוך על אותה הוראה ויעשה כמוה ויהיה שוגג על פי הוראתו כמו שבארנו. 
+<b>אין בית דין חייבין ער שיורו כו': </b>כבר בארנו שזה שאמר בפ' שלח לך וכי תשגו ולא תעשו שהוא מדבר בשגגת ע"כ ואמר אחר כן תורה אחת יהיה לכם לעושה בשגגה והנפש אשר תעשה ביד רמה הוקשה כל העושה בשגגה לשגגת ע"כ מה ע"כ דבר שחייבין על זדונו כרת ומצאנו שהכתוב חייב בשגגתו חטאת ואז חייב ב"ד כשהורו בה קרבן חטאת אף כל העושה בשגגה עד שישגה בדבר שחייבין על זדונו כרת ואז יתחייב על שגגתו חטאת ואם היה אותו הדבר שחייב היחיד על זדונו כרת ועל שגגתו חטאת ואז חייב ב"ד כשהורו או המשיח קרבן חטאת. והיוצא מדברינו שכל שחייבין על זדונו כרת יתחייב היחיד על שגגתו חטאת וחייבין ב"ד והמשיח על הוראה בו על התנאים שהקדמנו קרבן מלבד חמשה דברים והם פסח ומילה ומגדף ומטמא מקדש וקדשיו לפי שהפסח והמילה אע"פ שהם בכרת כי קרבן ה' לא הקריב במועדו חטאו ישא אבל אינו חייב על שגגתו חטאת לפי שהם מצות עשה ומצאנו הכתוב שחייב קרבן חטאת על מצות לא תעשה והוא שנאמר אחת מכל מצות ה' אשר לא תעשינה בשגגה וגו' וכן המגדף אין חייב בשגגתו חטאת כמו שנאמר לעושה בשגגה יצא מגדף שאין בו מעשה וכמו כן מטמא מקדש וקדשיו אינו בכלל באמרו אחת מכל מצות ה' לפי שהוא באר הקרבן לו בכתוב שהוא בעולה ויורד וידוע ששלשים ושש כריתות בתורה כמו שנתבאר מניניהם בראשון במסכת כריתות והן כולן כתובין בתורה ונשאר לנו מן הכריתות אחת ושלשים ואותן האחת ושלשים הן שחייבין בשגגתן חטאת קבועה כפי אלו החלוקים שנתבארו במסכת זו. הנה התברר שהיחיד לא יביא חטאת קבוע אלא על אחת מאלה בין שהיה אותו היחיד הדיוט או כ"ג או נשיא אמנם שגגת ציבור שהיא אינה כשאר מצות גם כן אלא באחת מאלה למדנו משגגתה דעבודת כוכבים כמו שבארנו באמרם אתיא מעיני מעיני: 
+
+Mishnah 4
+
+<b>אין חייבין על עשה ועל לא תעשה כו': </b>העיקר בידינו כי כל שחייבין על זדונו כרת ועל שגגתו חטאת חייבין על לא הודע שלו אשם תלוי והראיה על זה ממה שנאמר ואם נפש אחת תחטא בשגגה מעם הארץ בעשותה אחת ממצות ה' וכבר בארנו בהלכה שלפני זאת שהמצוה שרמז עליהם בכאן הם שחייבין על זדונו כרת וחייבין על שגגתו חטאת קבועה ואמר באשם תלוי ואם נפש אחת תחטא בשגגה בעשותה אחת מכל מצות ה' אשר לא תעשינה ולא ידע ואשם וזהו אשם תלוי והדברים שדבר בהם בקרבן עולה ויורד ולא חייב בהם חטאת קבועה היא שמיעת הקול וביטוי שפתים וטומאת מקדש וקדשיו והוא שנאמר ונפש כי תחטא ושמעה קול אלה עד סוף הפרשה ובשביל אלה העיקרים אין חייב אשם תלוי בלא הודע של מקדש וקדשיו ואין חייבין ב"ד פר העלם כשהורו וטעו בטומאת מקדש וקדשיו לפי שהורו בדבר שחייבין על זדונו כרת אבל אין חייבין על שגגתו חטאת רוצה לומר חטאת קבועה כמו שאר מצות כמו שנתבאר למעלה ואמנם חייב על שגגתו קרבן עולה ויורד ועשה שבמקדש הוא שיתטמא בתוך המקדש שנצוה אליו שיצא ומצותינו לו לצאת היא מצות עשה שיצא אבל ראוי לו לצאת בדרך קצרה כמו שנתבאר בשני משבועות ואם יצא בארוכה שיאריך בעכובו במקדש הוא חייב כרת. ולא תעשה שבנדה הוא שלא יבא על הנדה: ועשה שבנדה הוא כשנתטמא בעוד שהוא בא עליה שנצוה אותו שיתפרש ממנה כמו שצוונו לאחר שיצא מן המקדש וזו היא מצות עשה כשנאמר לו פרוש ממנה אבל יתחייב בזה מה שאומר לך וזה כי אם נבדל ממנה כשפרסה נדה מיד והוא בקשיו הוא חייב כרת אם היה מזיד או חטאת אם היה שוגג לפי שהנאה לו ביציאתו כביאתו וכאילו בא על הנדה אבל ראוי לו שיעמוד על ענינו ויבטל מתנועות ונועץ צפרניו בקרקע עד שתנוח תאוותו ואם הוציא שכבת זרע אין בכך כלום שהוצאת שכבת זרע בעריות לענין העונשין אין מוסיף איסורא ולא גורע כמו שבארנו בשביעי מסנהדרין וכשיסיר הקושי אז ראוי לפרוש ממנה ואז נאמר לו פרוש ומבואר הוא שעשה זה שבמקדש ועשה שבנדה אינו מצות עשה גרידא אבל הוא מצוה מדרך הקבלה כמו שנצוה עליו למי שיש עליו בגד שעטנז פשוט זה הבגד שזה הצווי סבתו מצוה לא תעשה ואין ספק שהנדה בכרת ושגגתה בחטאת קבועה ולפיכך חייבין כשהורו על עשה ועל לא תעשה שבה בשגגה אמנם הוראתם בלא תעשה שבה הוא מבואר כמו שזכרנו בפ' ראשון כי הנדה והזבה גמורה ושומרת יום כנגד יום שנקראת זבה קטנה והיולדת ביאת כולן שוה באיסור ומשום הכי יתחייב הכרת על ביאת כל אחת אבל נשתנו דיניהם בטומאה ובטהרה בלבד ואמנם הוראתם בעשה שבה כגון שיאמרו ראוי לו לפרוש קודם שתנוח תאוותו ויתירו זה הם חייבים פר העלם כשישלמו התנאים לפי שהורו בדבר שחייבין על זדונו כרת ועל שגגתו חטאת אבל כשאמרו שהטמא מותר לו להכנס במקום פלוני מן העזרה וזו היא הוראה בלא תעשה שבמקדש או שאמרו כי מי שנטמא בעזרה מותר לו שיצא בדרך ארוכה ואינו חייב שיכוון דרך קצרה וזו היא הוראה בעשה שבמקדש ואינם חייבים בזה פר העלם ואע"פ שהתירו בדבר שחייבין על זדונו כרת הואיל ואין חייבין על שגגתו חטאת קבועה. והתבונן באלה העיקרים כולם ודע אותם כי הם גדולי התועלת במסכתא זו ובכל הבא אחריה בסדר קדשים: 
+
+Mishnah 5
+
+<b>אין חייבין על שמיעת קול וכו': </b>אומר שב"ד וכהן משיח אינן חייבין כשהורו בשום דבר מאלה וכבר קדם הטעם הזה ור' יוסי הגלילי אומר שהנשיא ג"כ פטור בדברים אלו ואינו חייב על דבר מהם קרבן לעולה ואפי' שגג בהן מאין הוראה וכן כ"ג לשיטת ר' יוסי פטור על אלה העונות מן הקרבן בלבד כשמתעסק בהן לפי שנאמר באלה החטאים ואם לא תגיע ידו ואם לא תשיג ידו מי שבאין לידי עניות יצאו כ"ג ונשיא שאינם באים לידי עניות לפי שמתנאיהם העושר ורבי עקיבא אומר נשיא חייב לפי שנאמר וכפר עליו הכהן מחטאתו ואמר עוד בסוף פרשה זו שחייב עליו קרבן על שמיעת הקול ובטוי שפתים וטומאת מקדש וקדשיו וכפר עליו הכהן מחטאתו אמנם כהן גדול אינו חייב בקרבנות (אלא) [אלו] לדעת ר' עקיבא לפי שנאמר זה קרבן אהרן ובניו וגו' וקבלנו בפירוש זה זו באה חובה כלומר חביתי כהן גדול ואין אחרת באה חובה ומצאנו שחייב באלו החטאות אם לא תשיג ידו עשירית האיפה סולת וכהן גדול מן הנמנע אצלו להקריב מנחת חובה זולתי החביתין ומצד שנמנע ממנו עשירית האיפה נמנעו ג"כ שתי תורים וכשבה או שעירה לפי שנאמר בסוף הפרשה באחת מאלה כל שאין מתכפר באחת אין מתכפר באלה רצוני לומר שאין חייב בזה הקרבן אלא מה שיתכן בו שיקדים איזה נזדמן מן השלשה מינים בהמה או עוף או מנחה לפי הענין ואין הלכה כר"ע אלא כ"ג ונשיא חייבין קרבן עולה ויורד על שמיעת קול ועל בטוי שפתים ועל טומאת מקדש וקדשיו כמו שיתבאר אחרי כן: 
+
+Mishnah 6
+
+<b>כל המצוה שבתורה וכו': </b>כל זה מבואר והם מקראות התורה וכבר קדם ביאורם: 
+
+Mishnah 7
+
+<b>אשם תלוי והיחיד והנשיא וכו': </b>אומר שהעונות שחייבין על זדונן כרת ועל שגגתן חטאת קבועה כשנסתפק הנשיא או היחיד באחת מהן אם עשאה חייב אשם תלוי כמו שנתבאר בכריתות אמנם כהן משיח וב"ד אין חייבין אשם תלוי לעולם על הספק בהוראה אבל חייבין קרבן חטאת כשיתברר החטאת כמו שנאמר ונודעה החטאת וכבר קדמו עקרי זה: ואשם ודאי יתחייב על ה' דברים אפשר שיעשה היחיד בין שהוא הדיוט או נשיא או משיח ואין להוראת ב"ד בהן שום ענין ואי אפשר אשם על הוראה כמו שקדם ואותן האשמות הן אשם מעילות אשם גזילות אשם נזיר אשם מצורע אשם שפחה חרופה: ואמרו בכאן שהמשיח חייב על שמיעת הקול ובטוי שפתים וטומאת מקדש וקדשיו ואין חולק על דבריו במה שקדם בענין המשיח וב"ד שהן אינן חייבין על שמיעת הקול ועל בטוי שפתים לפי שלשם אמרנו אינו חייב פר הבא על כל המצות כשהורה לעצמו על התנאים שקדמו לפי שאין אלו מן המצות שיש בהן אותן הדינין אבל הוא חייב בקרבן הנזכר בהן כשעבר על אחת מהם: וטעם מאמר רבי שמעון זה שנאמר ואיש אשר יטמא ולא יתחטא ונכרתה הנפש ההיא מתוך הקהל מי שחטאו שוה לקהל יצא זה שאין חטאו שוה לקהל לפי שאינו חייב פר על שגגת מעשה בלבד כמו כל הקהל אלא עד שתהא שם הוראה בהעלם דבר כמו שקדם ורבי אליעזר סבר שנשיא ששגג בטומאת מקדש וקדשיו מביא שעיר כמו שהוא מביא כשחטא בדבר שזדונו כרת ועל שגגתו חטאת כמו שנתבאר כיון שטומאת מקדש וקדשיו בכרת. ואין הלכה כר' אליעזר ולא כר"ש: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כהן משיח שחטא ואחר כך עבר וכו': </b>שעיר אמרה תורה בנשיא אשר נשיא יחטא או הודע אליו חטאתו והביא את קרבנו שעיר עזים ואמרו על חטאתו אשר חטא מורה שמביא חטאתו הראויה לו והוא נשיא אף על פי שירד מגדולתו בעת הקרבן הואיל שהיה בשעת חטאו נשיא: 
+
+Mishnah 2
+
+<b>כהן משיח שעבר ממשיחתו וכו': </b>כהן גדול אם עבר במום או זקן וכיוצא בהם הוא עומד בקדושתו לפי ששמן המשחה שנמשח בו אינו מבטל מעשיהו ואין הפרש בינו ובין כהן גדול המשמש בכל הדברים זולתי בעבודה בלבד ומה שהוא תלוי בה ר"ל פר יוה"כ ועשירית האיפה שמקריב בכל יום כמו שנתבאר אבל הנשיא אין לו גדולה אלא כשמצותו נעשית וכשבטל ענין זה הרי הוא כהדיוט: 
+
+Mishnah 3
+
+<b>חטאו עד שלא נתמנו ואחר כך נתמנו וכו': </b>אמר הכתוב אשר נשיא יחטא [שחטא] והוא נשיא ואמר אם הכהן המשיח יחטא שחטא והוא משיח ונשאר עלינו לבאר קרבן נשיא ואע"פ שהוא מתבאר ממה שקדם אבל אוסיף ביאור עד שלא ישאר בו ספק וזה כי הנשיא כשעשה בהוראת ב"ד עם הציבור הוא מתכפר לו עם הציבור אבל אם שגג בעצמו באחת המצות שההדיוט חייב על שגגתו חטאת כשבה או שעירה הוא חייב שעיר חטאת ובזה בלבד הוא מופרש משאר העם והוא אינו צריך הוראה לעצמו כגון כהן משיח אלא על שגגת מעשה בלבד יתחייב שעיר כשהוא עושה בשגגה: 
+
+Mishnah 4
+
+<b>ואיזה הוא המשיח המשוח בשמן וכו': </b>מרובה בגדים הוא שלא נמשח בשמן המשחה אבל לבש שמנה בגדים ובלבשו אותם נתרבה על שאר הכהנים לפי שהוא ג"כ (מצווה) [מינוי] כמו שבאר ואמר ומלא את ידו ללבוש את הבגדים וכן היו כהני בית שני שנעדר בו שמן המשחה וכבר זכרנו זה פעמים: ועשירית האיפה הוא שאמר הכתוב זה קרבן אהרן ובניו והוא נקרא חביתי כ"ג לפי שנעשה על מחבת ומה שמבואר שיעבור כ"ג ממשיחותו הוא שאירע בו מום או שימנוהו לעבודת יה"כ שמא יארע פסול בכהן גדול ביה"כ ויעבוד אחר יום הכפורים כמו שקדם ביאורו במקומו: 
+
+Mishnah 5
+
+<b>כהן גדול פורם מלמטה וכו': </b>פורם מלמטה הוא שיקרע כנף בגדו סמוך לרגליו כשמת לו מת שהוא חייב עליו לקרוע וההדיוט מלמעלה בעליון הבגד כשאר העם כמו שנתבאר בדיני הקריעות במסכת מועד קטן וכבר בארנו פעמים שאנינות דאורייתא הוא ביום המיתה בלבד כלומר כשמת מת לאדם מי שהוא חייב עליו אבילות הוא נקרא אונן באותו היום והוא אנינות דאורייתא ואם שהה המת שלא נקבר הוא נשאר אונן מדרבנן וזהו שאמרו יום מיתה דאורייתא יום קבורה דרבנן ואם היה יום מיתה ויום קבורה יום אחד בעצמו הוא באותו היום אונן מדאורייתא ובלילה אונן מדרבנן לפי שיום קבורה תופס לילו מדרבנן וזהו ענין אמרם אנינות לילה מדרבנן ואפילו יום מיתה וזה הוא המתבאר מדבריהם מצאנו שאמר יום מות נדב ואביהו והוא אונן ואכלתי חטאת היום הייטב בעיני ה' הנה כי הוא לא ראה עבירה לעצמו זולתי אכילתה כשהוא אונן לא הקרבתה והוא בלבד שהוא כ"ג יש בו זה הדין אבל בניו לא מקריבין ולא אוכלין: 
+
+Mishnah 6
+
+<b>כל התדיר מחבירו קודם וכו': </b>אמר הכתוב מלבד עולת הבקר אשר לעולת התמיד רצונו לומר שעולת התמיד קודמת ולמדנו מזה כל התדיר מחבירו קודם את חבירו ונאמר גם כן וקדשתו כי את לחם אלהיך הוא מקריב וגו' ולמדנו מפי הקבלה לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון וידענו שהגדול בקדושה קודם ולפי שכ"ג הוא שיכפר על עצמו ואחר כך יכפר על זולתו והוא אמרם דין הוא שיקדים המכפר למתכפר כמו שצוה יתברך בצום כפור וכן פר העלם קודם לפר ע"כ כמו שקדם ומעיקרנו כל החטאות קודמות לכל עולות הבאות עמה אפילו חטאת העוף קודמת לעולת הבהמה כמו שנאמר אשר לחטאת ראשונה ופר ע"כ קודם לשעיר ע"כ ואע"פ שזה השעיר חטאת לפי שבאה הקבלה לאחרו בפי' ושעיר ע"כ לשעיר נשיא לפי שהנשיא יחיד ושעיר נשיא לשעירת יחיד ושעירת יחיד לכבשת יחיד כמו שקדם והכבשה בשאר מצות בלבד: 
+
+Mishnah 7
+
+<b>האיש קודם לאשה וכו': </b>כבר ידעת שהמצות כולם חייבין בהן הזכרים והנקבות בקצתם כמו שנתבאר בקידושין והוא מקודש ממנה ולפיכך קודם להחיות ואמרו שניהם לקלקלה ר"ל שאם היו שניהם בשביה ושניהם מבקשים אותן לביאה פודין האיש קודם האשה לפי שהאיש אין דרכו בכך יבקשו ממנו דבר שאינו טבע לו: 
+
+Mishnah 8
+
+<b>כהן קודם ללוי וכו': </b>דע שאמרו רז"ל החכם קודם למלך ומלך לכהן גדול וכ"ג לנביא וזה יש בו תנאים הרבה וזה שטעם קדימת חכם למלך אינו אלא באמונה בלבד לפי שהחכם תועלתו לאומה גדולה מאד אבל במעשה אין להקדים על כבוד המלך שום דבר ואף על פי שהוא ע"ה שנאמר שום תשים עליך מלך וכמו כן כ"ג קודם לנביא כשהוא שוה לו בחכמה אבל כשיש יתרון בחכמה החכם קודם וסדר קדימת האנשים במעלות כשהן שוין בחכמה ובמעשים כמו שאומר לך משוח בשמן המשחה קודם למרובה בגדים ומרובה בגדים קודם למשוח שעבר מחמת קריו ומשוח שעבר מחמת קריו קודם למשוח שעבר מחמת מומו ומשוח שעבר מחמת מומו קודם למשוח מלחמה ומשוח מלחמה לסגן וסגן לאמרכל ואמרכל לגזבר וגזבר לראש משמר וראש משמר לראש בית אב וראש בית אב [קודם] לכהן הדיוט וכהן הדיוט ללוי ולוי לישראל וישראל [קודם] לחלל לפי שבת חלל פסולה לכהונה ובת ישראל כשרה לכהונה כמו שנתבאר בקידושין וחלל קודם לשתוקי ושתוקי לאסופי ואסופי לממזר לפי שהממזר ודאי והאחרים ספק וממזר קודם לנתין לפי שהממזר מזרע ישראל מטפה כשרה ונתין קודם לגר לפי שהנתין גדל עם ישראל בקדושה מה שלא עשה כן הגר וגר שמותר לבא בקהל לאלתר קודם למצרי ואדומי ומצרי ואדומי קודמים לעמוני ומואבי ועמוני ומואבי קודמים לעבד משוחרר לפי שעבד משוחרר ארור ר"ל ממה שכתוב בתורה ארור כנען ואמרו בכ"ג ע"ה כמו שבארנו בראשון ממסכת כפורים כשכ"ג מעט בחכמה והממזר יותר גדול בחכמה שהממזר באשר הוא גדול ממנו בחכמה קודם לכ"ג ע"ה לפי שנאמר [משלי ג] יקרה היא מפנינים יקרה היא מכ"ג שמשמש לפני ולפנים: <br><b>סליק פירוש המשניות להרמב"ם ז"ל ממסכת הוריות</b> <br>*) נשלם פי' משניות מסדר נזיקין שחבר מרנא ורבנא רבינו <b>משה</b> בר הרב הגדול רבינו <b>מיימון</b> זכר צדיק וקדוש לברכה והעתקתיה מלשון הגרי אל הלשון הקדש אני <b>שלמה</b> בר <b>יוסי</b> נ״ע בן <b>יעקב</b> וסיימתי העתקה בשלשה ימים לירח כסליו שנת חמשת אלפים ושמונה וחמשים לבריאת עולם במדינת סרקסט"ה י״א ממלכות ארגון תהלות ותושבחות לאל אלהי הרוחות אשר שת חכמה בטוחות ולמד דעת לישראל ארחות להפוך ללעגי לשון שפה ברורה ודברי צחות כן יזכנו לחזות בימינו נעימות ולשבוע מזיו פניו שובע שמחות ויתקיים בימינו ובין כל ישראל חברים מקרא שכתוב כי אז אהפוך אל עמים שפה ברורה לקרא כולם בשם ה' לעבדו שכם אחד. אמן ואמן: <br> *) <small>[כ"ה במשניות דפוס נאפולי שנדפס לראשונה בשנת רנ"ב וכ"ה במשניות ד"ו משנת ש"ו.]</small>
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..4ca28c7af77af2e964b641e60e137ea6089fdc74
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Horayot/Hebrew/merged.txt	
@@ -0,0 +1,109 @@
+Rambam on Mishnah Horayot
+רמב"ם על משנה הוריות
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Horayot
+This file contains merged sections from the following text versions:
+-Vilna edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה הוריות
+
+הקדמה
+
+<b>הקדמה </b>יש להקדים למסכת זו עיקרים הם צריכים למי שרוצה להבין אותה. וזה כי אחת ושלשים מצות לא תעשה חיוב על זדון כל אחת מהן כרת והוא כתוב בתורה ויתחייב על שגגת כל אחת מהן קרבן חטאת וכלן מנויות בראש מסכת כריתות ולשם נבארם ומכלל אלה השלשים ואחת עבודת כוכבים.
+וכששגג באחת מאלה השלשים ואחת מצות החטאת שהוא חייב להביא כשבה או שעירה כמו שנתבאר בפרשת ויקרא באמרו ואם נפש אחת תחטא בשגגה וגו' והביא את קרבנו שעירת עזים ואם כבש יביא קרבנו לחטאת נקבה תמימה יביאנה ואם שגג זה היחיד בעבודת כוכבים החטאת שהוא חייב להביא שעירה על כל פנים והוא מה שנאמר בפרשת שלח לך אם נפש אחת תחטא בשגגה והקריב עז בת שנתה לחטאת לפי שמה שהוא מדבר בכאן הוא בשגגת ע"כ בפירוש כמו שנאמר וכי תשגו ולא תעשו את כל המצות האלה אמרו רבותינו ז"ל מצוה שהיא שקולה כנגד כל המצות וכבר בארו בספרי שאותה פרשה בשגגת ע"כ הוא וזה דין היחיד משאר העם כמו שאמר מעם הארץ.
+ואם ב"ד הגדול של שבעים ואחד הוא ששגג באחת מאותן אחת ושלשים מצות ודנו בהיתר שום אחת מהן ועשו ישראל על פיהם ואח"כ נודע להם שטעו בה חייבין ב"ד פר לחטאת כמו שנאמר ואם כל עדת ישראל ישגו ונעלם דבר מעיני הקהל רוצה לומר הסנהדרין והקריבו הקהל פר וההמון שעשו על פיהם פטורין. ואם שגו ב"ד בהיתר כלום בע"כ וטעו העם גם כן ועשו ע"פ סברתם חייבין ב"ד פר ושעיר פר לעולה ושעיר לחטאת כמו שבאר בפרשת שלח לך בשגגת ע"כ באמרו והיה אם מעיני העדה נעשתה בשגגה וגו' ופר שיקרבו ב"ד על שאר מצות רצוני לומר שגגת אחת מאלה השלשים ואחד נקרא פר העלם דבר והשעיר שמקריבין חטאת בשגגת ע"כ נקרא שעיר ע"כ ויהיו ג"כ העושים על פיהם פטורין מן הקרבן. ולזה יש תנאים הרבה כשישלמו כולם יהיו ב"ד חייבין בקרבן וכל העם פטורין ואם יחסר מהם אפילו תנאי אחד נסתלק חיוב פר העלם או פר ושעיר של ע"כ ויהיה דינם כדין היחידים וכל מי שעבר ועשה בשגגה יביא קרבן יחיד הראוי לאותו חטא בין שהיה העושה מב"ד עצמו או משאר העם וכל מי שלא יעשה אינו חייב כלום אבל כשישלמו התנאים שיתבארו בזה הפרק יהיו כל העם פטורין ממה שעשו והקרבן מחויב לב"ד לפי שטעו בדינם ואע"פ שלא עשו שום דבר לפי שזה שהם מחויבים בקרבן הוא לפי שעשו העם ע"פ הוראתם והעיקר אצלנו מעשה תלוי בקהל והוראה בב"ד. ואע"פ שהתנאים אלו מבוארים בזה הפרק הנני זוכרם כדי שיהיו מזומנים תמיד. התנאי הראשון שיהא ראש ישיבה מצוי בהוראה וב"ד כולם השבעים מצוין עמו. והתנאי השני שלא יהיה בהם פסול אלא שיהיו כולם ראוין להוראה כסנהדרין גדולה. והתנאי השלישי שיטעו כולם ולא יהיה ביניהם מחלוקת בהתירם ומה שהתירו. והתנאי הרביעי שיטעו בדבר המקרא או במה שיורה עליו המקרא כמו שיתבאר. והתנאי החמישי שעשו בהוראתם כל יושבי הארץ או רובן ר"ל רוב מנין השבטים כלומר שאפרים ומנשה אינם נחשבים ב' שבטים לענין זה שלא נמנו לשני שבטים אלא לענין נחלה בלבד. והתנאי הששי שיהיו אלו שיעשו בהוראתם שוגגין שיחשבו בלבם שדין אמת הורו שלא ידעו הטעות והם עושים כהוראתם. והתנאי השביעי שיהיו ב"ד עצמם יודעים אותו הדבר שטעו בו לא שיעלם מהם ואף על פי שאותם שעשו על פי הוראתם יודעים כגון שיתירו קצת החלבים האסורים ויאמרו שהוא מותר ושאינו נקרא חלב ואכלוהו רוב הקהל על פיהם ואחר כך זכרו שהורו בשגגה ולא ידעו אם אחד מן החלבים האסורים הוא שהתירו או אחד מדמים האסורים בכיוצא בזה אינם חייבים פר העלם ואע"פ שכל העם אומרים להם החלב הפלוני כמו שנאמר ונודעה החטאת אשר חטאו עליה ולא שידעו החוטאים. וכשיחסר אפי' תנאי אחד מאלו התנאים בלבד יהיה דין קרבן ב"ד ודין כל מי שעבר ועשה דין יחיד ששגג בלא הוראת ב"ד שהוא חייב חטאת שעירה או כשבה כמו שבארנו. ואתה התבונן אלה העיקרים שהם מפתח מסכתא זו והנני עתה מתחיל לפרש:
+
+
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>הורו בית דין לעבור על אחת מכל מצות וכו': </b>ענין ההוראה שעליה יתחייבו ב"ד שיאמרו לעם מותרים אתם לעשות דבר פלוני: ואמרו ועשה שוגג על פיהם לפי שאם היה שוגג שלא על פיהם חייב קרבן כגון שהורו שחלב הקרב מותר אם נתכוין לאכול חלב הקרב ואכלו על פיהם אינו חייב קרבן אבל אם נתכוין לאכול שומן ואכל חלב הקרב חייב קרבן לפי שלא אכלו בשביל שהתירוהו ב"ד אבל כשאכל על פיהם אינו חייב כלום ואפי' היו מעשיו עם מעשיהם ביחד או לפני מעשיהם וכן אם עשה ולא עשו הם כלום היה פטור לענין שהקדמנו מדאמרינן מעשה תלוי בקהל והוראה בב"ד ומשנה זו רבי יהודה היא דסבר שיחיד שעשה בהוראת ב"ד פטור אבל רבנן סברי יחיד שעשה בהוראת ב"ד חייב עד שיהיו רוב יושבי ארץ ישראל עושים על פיהם ואותה שעה יהיו העושים פטורין וב"ד חייבין בקרבן כמו שביארנו. ויושבי ארץ ישראל אלו הם כמו שכתוב וכל ישראל עמו מלבא חמת עד נחל מצרים ר"ל שאותם שהם במקום זה הם כל ישראל ואין משגיחין לאשר הם חוץ לארץ: וזה שידע שטעו ועשה על פיהם שאמר בכאן שהוא חייב כלומר חייב בקרבן יש להקשות עליו וזה כי הואיל שידע שטעו ועשה מזיד הוא והמזיד אינו חייב קרבן ופירוק קושיא זו כמו שבארנו שהוא שגג במה שאמר יתברך על פי התורה אשר יורוך וחשב שראוי לעשות על פיהם ואפי' טעו וידע בטעותן ולפיכך עשה על פיהם ואע"פ שהיה יודע שטעו ולפיכך חייב קרבן יחיד ולא יצטרף לאשר עשו שגגה ואפילו על פיהם: ואמרו התולה בעצמו ואפילו לא היה ברור אצלו שטעו אלא שאין דרכו שיעשה על הוראתם אלא הטוב בעיניו וג"כ לא נתברר אצלו בטולו ונשאר הדבר אצלו כאילו לא הורו אם עשה חייב: 
+
+Mishnah 2
+
+<b>הורו בית דין וידעו שטעו וכו': </b>ר"ש פוטר לזה שעשה מן הקרבן לפי שהיתה הוראה שפשטה ברוב הציבור וזה שעשה בכלל רוב ציבור מה שעשה: ור"א אומר ספק לפי שהיה לו לשאול וכאילו הוא אצלו ספק כמו שאכל ואינו יודע אם חלב אם שומן אכל שאינו חייב אלא אשם תלוי כמו שיתבאר עיקר זה בראשון מכריתות ולפיכך מי שעשה אחר שנודע לו מביא אשם תלוי ונתבאר בתלמוד שר"א מכריע: אחר כן אמר שספק לדעת ר"א הוא מי שישב בביתו ולפיכך הוא חייב באשם תלוי אבל ההולך בדרך אינו חייב כלום לדברי הכל: ומחלוקת ר"ע ובן עזאי הוא במי שטרח לצאת בדרך ואינו הולך עכשיו אבל הוא יוצא לדרך ועשה ר"ע סבר להתעסקו בצרכי הדרך אינו יכול לשאול וכאילו הוא במדינת הים ובן עזאי אומר הואיל והוא בעיר מאי שנא מן היושב בביתו. והלכה כר"א וכר"ע: 
+
+Mishnah 3
+
+<b>הורו בית דין לעקור את כל הגוף וכו': </b>אין ב"ד חייב קרבן ויהיו העושים על פיהם פטורין עד שהיה הדבר שטעו בו דבר שאין הצדוקין מודים בו אבל אם הוא מבואר כל כך שמודים בו הצדוקין ב"ד פטורין לפי שלא נקרא טעות אבל הוא שכחה והוא ענין אמרם זיל קרי בי רב הוא אמרינן ליה ויהיה כל מי שעשה כפי שכחתם חייב קרבן יחיד כמו שהקדמנו: ושומרת יום כנגד יום כבר בארנוה בראש מגילה ועוד יתבאר דיניהם בנדה ובזבים והמשיל טעותם בה שיאמרו לא תהיה שומרת יום כנגד יום אלא אם ראתה דם ביום אבל בלילה לא לפי שהזבה לא תהיה זבה עד שתראה הדם ג' ימים ויטעו הם ויאמרו ביום ממש שהוא מבקר ועד ערב של כל יום לפי שנאמר ימי זובה וכשיטעו בזה השיעור ובעלו רוב הקהל נשותיהם רואות דם בלילה באותה שעה יהיו חייבין פר העלם: וכן בשבת שיאמרו המוציא בלבד חייב לפי שנא' אל יצא איש ממקומו אבל כשהושיט או זרק לא: וכן ג"כ בעבודת כוכבים שיאמרו המשתחוה הוא שהוא חייב שנאמר לא תשתחוה לאל אחר וענין השתחויה שיפשוט ידיו ורגליו על הארץ אבל אם השתחוה לעבודת כוכבים בלא פישוט ידים ורגלים אינה השתחויה. הנה כשיהיה הטעות בדמות אלה הדברים אז הם מביאין קרבן והעושים על פיהם פטורים אבל כששכחו מקרא ממה שכתוב בתורה או דבר שיש לו סמך גדול במקרא הם פטורים והעושים על פיהם חייבים וזהו אמרו עד שיורו בדבר שאין הצדוקין מודין בו: 
+
+Mishnah 4
+
+<b>הורו בית דין וידע אחד מהן שטעה וכו': </b>מופלא של ב"ד הוא ראש ישיבה ואפילו היה מניינם שלם רוצה לומר שבעים וא': ואמרו בשגגת ב"ד והיה אם מעיני העדה וגו' ואמרו בב"ד ושפטו העדה וכבר בארנו בסנהדרין שאלה הנזכרים כולם אינם ראויים להוראה בסנהדרין לפי שנאמר במשה והתיצבו שם עמך ולמדנו בפי' פסוק זה עמך בדומין לך כלומר מיוחסין: וזקן שלא ראה בנים אינו כשר לדיני נפשות לפי שהוא אכזרי ולא ירחם על בני אדם לפי שאינו יודע אהבת הבנים ואנו צריכים להסכמת כולם על ההוראה שנאמר ואם כל עדת ישראל ישגו: 
+<b>הורו בית דין שוגגין ועשו כל הקהל וכו': </b>כבר בארתי בהקדמת מסכת זו שעל שגגת ע"כ קהל מביא פר לעולה ושעיר לחטאת ויחיד מביא שעירה (וכשבה) ובשגגת שאר מצות (הל' א) ב"ד מביאים פר ויחיד כשבה או שעירה וזה שנאמר והקריבו הקהל נחלקו בו ר' יהודה ור' מאיר ר' יהודה סבר כל קהל וקהל ור"מ סבר הקהל שהורה בלבד והוא ב"ד הגדול לפי שאמר קהל ישראל כו' ורבי שמעון אומר כל קהל וקהל ב"ד הגדול גם כן מצטרף למנין השבטים שחטאו לפי שכל שבט יקרא קהל כמו שנאמר ויעמוד יהושפט בקהל יהודה ושבעה שבטים הם רוב המנין של שבטים כמו שבארנו בהקדמה: ואמרו או רובן ר"ל רוב מנין אנשי ישראל ואע"פ שזה הרוב ממעוט מנין השבטים לא מרובן וכבר ידעת דעת ר' יהודה שאומר כל קהל וקהל ולא יחייב לב"ד הגדול כלום שיש קרבנות הרבה יביאו אותן שלא חטאו ע"י חוטאים. וכמו כן לדעת ר' יהודה שבט אחד שעשה בהוראת ב"ד הגדול שאר שבטים מביאין על ידו כשהיה רוב קהל ולפיכך אומר בכאן ושאר שבטים פטורין לפי שהיה אותו השבט עושה בהוראת עצמו ור"ש אומר כמו שכשעשו כל הקהל יקרבו ב"ד הגדול על ידיהם כמו כן כשעשו רוב הקהל יקרבו ב"ד עמהן על כל פנים הקרבן הראוי לב"ד לפי שהם אותם שהורו ואין דעתו שיביא מי שלא חטא בשום פנים ויראה שאף על פי שלא בא בזה מקרא שכשיהיה השבט ההוא רוב הקהל שעשו בהוראת ב"ד הגדול שבית דין הגדול לבדם מביאין פר בלבד ובע"כ פר ושעיר. והלכה כר' יהודה במה שאמר כל קהל וקהל מביא אותן הקרבנות נקראין פר העלם ושעירי ע"כ והלכה כחכמים: ואמנם הדמים שלוקחים בהם אלה הפרים והשעירים אמרו פר העלם דבר ושעירי ע"כ מתחלה גובין להן ואינן באין מתרומת הלשכה ואלה הפרים והשעירים כולם הם נשרפים כמו שנבאר בחמישי מזבחים: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>הורה כהן משיח לעצמו שוגג וכו': </b>אמר בפרשת ויקרא אם הכהן המשיח יחטא וגו' והקריב על חטאתו אשר חטא פר בן בקר לחטאת וזה הפר הוא שנקרא פר הבא על כל מצות ואמרו לאשמת העם דבר על שגגת המעשה כמו שקדם לנו שהוא צריך שיורו בשגגה ויהיו עושים בשגגה על פיהם כמו כן המשיח לא יביא אלא על העלם דבר עם שגגת המעשה והוא עצמו שיעשה בשגגה על הוראתו שהורה לעצמו בשגגה וכבר נתבאר בהוראת ב"ד לציבור כי אם היה ב"ד בשני הפנים פטור כמו כן יהיה הוא בכמו אלה שני הענינים פטור מן הקרבן כי המזיד אינו חייב קרבן ומתנאי זה הכהן המשיח שיהיה חכם מופלא ויורה בפני עצמו ואז חייב כפרה בפני עצמו אבל כשהוא אינו מופלא או שנשתתף עם ב"ד בהוראה ועשה בכלל העושין כשהוא סומך על הוראתו עם הוראת ב"ד הרי הוא כמו איש אחד מב"ד שסומך על הוראת העדה אשר הוא ממנה ודינו כדין איש אחד משאר העם אם היו העושין רוב הקהל הוא יתכפר לו עם הציבור ואם היו מיעוט הוא אחד מהם: לבטל מקצת ולקיים מקצת כפי מה שהתנה בב"ד וג"כ צריך העלם דבר עם שגגת המעשה ואינו חייב אשם תלוי כשהוא מסתפק ולא נודע לו כגון ב"ד עם הציבור ועוד יתבאר זה: 
+
+Mishnah 2
+
+<b>הורה בפני עצמו וכו': </b>היה עולה על הדעת שכהן גדול אפילו עשה בהוראת ב"ד לא יתכפר לו עם הציבור הואיל ואינו מתכפר עמהם בצום כפור אלא בקרבן מיוחד לו בפני עצמו כמו שבאר במקרא פר החטאת אשר לו והודיענו בכאן שמתכפר לו עם הציבור כשנשתתף עמהם בשגגה כמו שאמר יתעלה על חטאתו אשר חטא ר"ל שיהיה חטאו מיוחד לו לבדו אותה שעה יביא קרבן בפני עצמו אבל כשנשתתף עם הציבור לא ולמדנו ע"כ משאר מצות לפי שנאמר בשאר מצות ונעלם דבר מעיני הקהל ונאמר בע"כ והיה אם מעיני העדה כמו שלשם באמרו דבר ולא כל הגוף כן באמרו בע"כ ואיני צריך לבאר כי בכל מקום שאמרנו שאר מצות או כל המצות בענין זה באיזה מקום שבא כי אמנם נרצה לומר האחת ושלשים מצות לא תעשה שחייבין על זדונן כרת ועל שגגתן חטאת: 
+
+Mishnah 3
+
+<b>אין חייבין אלא על העלם דבר כו': </b>אין חייבין אלא על העלם דבר עם שגגת המעשה וכן המשיח ולא בע"כ אין חייבין אלא על העלם דבר עם שגגת המעשה. כבר קדם שכהן משיח לעצמו כבית דין הגדול לציבור ושע"כ כשאר מצות: ושגגת המעשה הוא שיסמוך על אותה הוראה ויעשה כמוה ויהיה שוגג על פי הוראתו כמו שבארנו. 
+<b>אין בית דין חייבין ער שיורו כו': </b>כבר בארנו שזה שאמר בפ' שלח לך וכי תשגו ולא תעשו שהוא מדבר בשגגת ע"כ ואמר אחר כן תורה אחת יהיה לכם לעושה בשגגה והנפש אשר תעשה ביד רמה הוקשה כל העושה בשגגה לשגגת ע"כ מה ע"כ דבר שחייבין על זדונו כרת ומצאנו שהכתוב חייב בשגגתו חטאת ואז חייב ב"ד כשהורו בה קרבן חטאת אף כל העושה בשגגה עד שישגה בדבר שחייבין על זדונו כרת ואז יתחייב על שגגתו חטאת ואם היה אותו הדבר שחייב היחיד על זדונו כרת ועל שגגתו חטאת ואז חייב ב"ד כשהורו או המשיח קרבן חטאת. והיוצא מדברינו שכל שחייבין על זדונו כרת יתחייב היחיד על שגגתו חטאת וחייבין ב"ד והמשיח על הוראה בו על התנאים שהקדמנו קרבן מלבד חמשה דברים והם פסח ומילה ומגדף ומטמא מקדש וקדשיו לפי שהפסח והמילה אע"פ שהם בכרת כי קרבן ה' לא הקריב במועדו חטאו ישא אבל אינו חייב על שגגתו חטאת לפי שהם מצות עשה ומצאנו הכתוב שחייב קרבן חטאת על מצות לא תעשה והוא שנאמר אחת מכל מצות ה' אשר לא תעשינה בשגגה וגו' וכן המגדף אין חייב בשגגתו חטאת כמו שנאמר לעושה בשגגה יצא מגדף שאין בו מעשה וכמו כן מטמא מקדש וקדשיו אינו בכלל באמרו אחת מכל מצות ה' לפי שהוא באר הקרבן לו בכתוב שהוא בעולה ויורד וידוע ששלשים ושש כריתות בתורה כמו שנתבאר מניניהם בראשון במסכת כריתות והן כולן כתובין בתורה ונשאר לנו מן הכריתות אחת ושלשים ואותן האחת ושלשים הן שחייבין בשגגתן חטאת קבועה כפי אלו החלוקים שנתבארו במסכת זו. הנה התברר שהיחיד לא יביא חטאת קבוע אלא על אחת מאלה בין שהיה אותו היחיד הדיוט או כ"ג או נשיא אמנם שגגת ציבור שהיא אינה כשאר מצות גם כן אלא באחת מאלה למדנו משגגתה דעבודת כוכבים כמו שבארנו באמרם אתיא מעיני מעיני: 
+
+Mishnah 4
+
+<b>אין חייבין על עשה ועל לא תעשה כו': </b>העיקר בידינו כי כל שחייבין על זדונו כרת ועל שגגתו חטאת חייבין על לא הודע שלו אשם תלוי והראיה על זה ממה שנאמר ואם נפש אחת תחטא בשגגה מעם הארץ בעשותה אחת ממצות ה' וכבר בארנו בהלכה שלפני זאת שהמצוה שרמז עליהם בכאן הם שחייבין על זדונו כרת וחייבין על שגגתו חטאת קבועה ואמר באשם תלוי ואם נפש אחת תחטא בשגגה בעשותה אחת מכל מצות ה' אשר לא תעשינה ולא ידע ואשם וזהו אשם תלוי והדברים שדבר בהם בקרבן עולה ויורד ולא חייב בהם חטאת קבועה היא שמיעת הקול וביטוי שפתים וטומאת מקדש וקדשיו והוא שנאמר ונפש כי תחטא ושמעה קול אלה עד סוף הפרשה ובשביל אלה העיקרים אין חייב אשם תלוי בלא הודע של מקדש וקדשיו ואין חייבין ב"ד פר העלם כשהורו וטעו בטומאת מקדש וקדשיו לפי שהורו בדבר שחייבין על זדונו כרת אבל אין חייבין על שגגתו חטאת רוצה לומר חטאת קבועה כמו שאר מצות כמו שנתבאר למעלה ואמנם חייב על שגגתו קרבן עולה ויורד ועשה שבמקדש הוא שיתטמא בתוך המקדש שנצוה אליו שיצא ומצותינו לו לצאת היא מצות עשה שיצא אבל ראוי לו לצאת בדרך קצרה כמו שנתבאר בשני משבועות ואם יצא בארוכה שיאריך בעכובו במקדש הוא חייב כרת. ולא תעשה שבנדה הוא שלא יבא על הנדה: ועשה שבנדה הוא כשנתטמא בעוד שהוא בא עליה שנצוה אותו שיתפרש ממנה כמו שצוונו לאחר שיצא מן המקדש וזו היא מצות עשה כשנאמר לו פרוש ממנה אבל יתחייב בזה מה שאומר לך וזה כי אם נבדל ממנה כשפרסה נדה מיד והוא בקשיו הוא חייב כרת אם היה מזיד או חטאת אם היה שוגג לפי שהנאה לו ביציאתו כביאתו וכאילו בא על הנדה אבל ראוי לו שיעמוד על ענינו ויבטל מתנועות ונועץ צפרניו בקרקע עד שתנוח תאוותו ואם הוציא שכבת זרע אין בכך כלום שהוצאת שכבת זרע בעריות לענין העונשין אין מוסיף איסורא ולא גורע כמו שבארנו בשביעי מסנהדרין וכשיסיר הקושי אז ראוי לפרוש ממנה ואז נאמר לו פרוש ומבואר הוא שעשה זה שבמקדש ועשה שבנדה אינו מצות עשה גרידא אבל הוא מצוה מדרך הקבלה כמו שנצוה עליו למי שיש עליו בגד שעטנז פשוט זה הבגד שזה הצווי סבתו מצוה לא תעשה ואין ספק שהנדה בכרת ושגגתה בחטאת קבועה ולפיכך חייבין כשהורו על עשה ועל לא תעשה שבה בשגגה אמנם הוראתם בלא תעשה שבה הוא מבואר כמו שזכרנו בפ' ראשון כי הנדה והזבה גמורה ושומרת יום כנגד יום שנקראת זבה קטנה והיולדת ביאת כולן שוה באיסור ומשום הכי יתחייב הכרת על ביאת כל אחת אבל נשתנו דיניהם בטומאה ובטהרה בלבד ואמנם הוראתם בעשה שבה כגון שיאמרו ראוי לו לפרוש קודם שתנוח תאוותו ויתירו זה הם חייבים פר העלם כשישלמו התנאים לפי שהורו בדבר שחייבין על זדונו כרת ועל שגגתו חטאת אבל כשאמרו שהטמא מותר לו להכנס במקום פלוני מן העזרה וזו היא הוראה בלא תעשה שבמקדש או שאמרו כי מי שנטמא בעזרה מותר לו שיצא בדרך ארוכה ואינו חייב שיכוון דרך קצרה וזו היא הוראה בעשה שבמקדש ואינם חייבים בזה פר העלם ואע"פ שהתירו בדבר שחייבין על זדונו כרת הואיל ואין חייבין על שגגתו חטאת קבועה. והתבונן באלה העיקרים כולם ודע אותם כי הם גדולי התועלת במסכתא זו ובכל הבא אחריה בסדר קדשים: 
+
+Mishnah 5
+
+<b>אין חייבין על שמיעת קול וכו': </b>אומר שב"ד וכהן משיח אינן חייבין כשהורו בשום דבר מאלה וכבר קדם הטעם הזה ור' יוסי הגלילי אומר שהנשיא ג"כ פטור בדברים אלו ואינו חייב על דבר מהם קרבן לעולה ואפי' שגג בהן מאין הוראה וכן כ"ג לשיטת ר' יוסי פטור על אלה העונות מן הקרבן בלבד כשמתעסק בהן לפי שנאמר באלה החטאים ואם לא תגיע ידו ואם לא תשיג ידו מי שבאין לידי עניות יצאו כ"ג ונשיא שאינם באים לידי עניות לפי שמתנאיהם העושר ורבי עקיבא אומר נשיא חייב לפי שנאמר וכפר עליו הכהן מחטאתו ואמר עוד בסוף פרשה זו שחייב עליו קרבן על שמיעת הקול ובטוי שפתים וטומאת מקדש וקדשיו וכפר עליו הכהן מחטאתו אמנם כהן גדול אינו חייב בקרבנות (אלא) [אלו] לדעת ר' עקיבא לפי שנאמר זה קרבן אהרן ובניו וגו' וקבלנו בפירוש זה זו באה חובה כלומר חביתי כהן גדול ואין אחרת באה חובה ומצאנו שחייב באלו החטאות אם לא תשיג ידו עשירית האיפה סולת וכהן גדול מן הנמנע אצלו להקריב מנחת חובה זולתי החביתין ומצד שנמנע ממנו עשירית האיפה נמנעו ג"כ שתי תורים וכשבה או שעירה לפי שנאמר בסוף הפרשה באחת מאלה כל שאין מתכפר באחת אין מתכפר באלה רצוני לומר שאין חייב בזה הקרבן אלא מה שיתכן בו שיקדים איזה נזדמן מן השלשה מינים בהמה או עוף או מנחה לפי הענין ואין הלכה כר"ע אלא כ"ג ונשיא חייבין קרבן עולה ויורד על שמיעת קול ועל בטוי שפתים ועל טומאת מקדש וקדשיו כמו שיתבאר אחרי כן: 
+
+Mishnah 6
+
+<b>כל המצוה שבתורה וכו': </b>כל זה מבואר והם מקראות התורה וכבר קדם ביאורם: 
+
+Mishnah 7
+
+<b>אשם תלוי והיחיד והנשיא וכו': </b>אומר שהעונות שחייבין על זדונן כרת ועל שגגתן חטאת קבועה כשנסתפק הנשיא או היחיד באחת מהן אם עשאה חייב אשם תלוי כמו שנתבאר בכריתות אמנם כהן משיח וב"ד אין חייבין אשם תלוי לעולם על הספק בהוראה אבל חייבין קרבן חטאת כשיתברר החטאת כמו שנאמר ונודעה החטאת וכבר קדמו עקרי זה: ואשם ודאי יתחייב על ה' דברים אפשר שיעשה היחיד בין שהוא הדיוט או נשיא או משיח ואין להוראת ב"ד בהן שום ענין ואי אפשר אשם על הוראה כמו שקדם ואותן האשמות הן אשם מעילות אשם גזילות אשם נזיר אשם מצורע אשם שפחה חרופה: ואמרו בכאן שהמשיח חייב על שמיעת הקול ובטוי שפתים וטומאת מקדש וקדשיו ואין חולק על דבריו במה שקדם בענין המשיח וב"ד שהן אינן חייבין על שמיעת הקול ועל בטוי שפתים לפי שלשם אמרנו אינו חייב פר הבא על כל המצות כשהורה לעצמו על התנאים שקדמו לפי שאין אלו מן המצות שיש בהן אותן הדינין אבל הוא חייב בקרבן הנזכר בהן כשעבר על אחת מהם: וטעם מאמר רבי שמעון זה שנאמר ואיש אשר יטמא ולא יתחטא ונכרתה הנפש ההיא מתוך הקהל מי שחטאו שוה לקהל יצא זה שאין חטאו שוה לקהל לפי שאינו חייב פר על שגגת מעשה בלבד כמו כל הקהל אלא עד שתהא שם הוראה בהעלם דבר כמו שקדם ורבי אליעזר סבר שנשיא ששגג בטומאת מקדש וקדשיו מביא שעיר כמו שהוא מביא כשחטא בדבר שזדונו כרת ועל שגגתו חטאת כמו שנתבאר כיון שטומאת מקדש וקדשיו בכרת. ואין הלכה כר' אליעזר ולא כר"ש: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>כהן משיח שחטא ואחר כך עבר וכו': </b>שעיר אמרה תורה בנשיא אשר נשיא יחטא או הודע אליו חטאתו והביא את קרבנו שעיר עזים ואמרו על חטאתו אשר חטא מורה שמביא חטאתו הראויה לו והוא נשיא אף על פי שירד מגדולתו בעת הקרבן הואיל שהיה בשעת חטאו נשיא: 
+
+Mishnah 2
+
+<b>כהן משיח שעבר ממשיחתו וכו': </b>כהן גדול אם עבר במום או זקן וכיוצא בהם הוא עומד בקדושתו לפי ששמן המשחה שנמשח בו אינו מבטל מעשיהו ואין הפרש בינו ובין כהן גדול המשמש בכל הדברים זולתי בעבודה בלבד ומה שהוא תלוי בה ר"ל פר יוה"כ ועשירית האיפה שמקריב בכל יום כמו שנתבאר אבל הנשיא אין לו גדולה אלא כשמצותו נעשית וכשבטל ענין זה הרי הוא כהדיוט: 
+
+Mishnah 3
+
+<b>חטאו עד שלא נתמנו ואחר כך נתמנו וכו': </b>אמר הכתוב אשר נשיא יחטא [שחטא] והוא נשיא ואמר אם הכהן המשיח יחטא שחטא והוא משיח ונשאר עלינו לבאר קרבן נשיא ואע"פ שהוא מתבאר ממה שקדם אבל אוסיף ביאור עד שלא ישאר בו ספק וזה כי הנשיא כשעשה בהוראת ב"ד עם הציבור הוא מתכפר לו עם הציבור אבל אם שגג בעצמו באחת המצות שההדיוט חייב על שגגתו חטאת כשבה או שעירה הוא חייב שעיר חטאת ובזה בלבד הוא מופרש משאר העם והוא אינו צריך הוראה לעצמו כגון כהן משיח אלא על שגגת מעשה בלבד יתחייב שעיר כשהוא עושה בשגגה: 
+
+Mishnah 4
+
+<b>ואיזה הוא המשיח המשוח בשמן וכו': </b>מרובה בגדים הוא שלא נמשח בשמן המשחה אבל לבש שמנה בגדים ובלבשו אותם נתרבה על שאר הכהנים לפי שהוא ג"כ (מצווה) [מינוי] כמו שבאר ואמר ומלא את ידו ללבוש את הבגדים וכן היו כהני בית שני שנעדר בו שמן המשחה וכבר זכרנו זה פעמים: ועשירית האיפה הוא שאמר הכתוב זה קרבן אהרן ובניו והוא נקרא חביתי כ"ג לפי שנעשה על מחבת ומה שמבואר שיעבור כ"ג ממשיחותו הוא שאירע בו מום או שימנוהו לעבודת יה"כ שמא יארע פסול בכהן גדול ביה"כ ויעבוד אחר יום הכפורים כמו שקדם ביאורו במקומו: 
+
+Mishnah 5
+
+<b>כהן גדול פורם מלמטה וכו': </b>פורם מלמטה הוא שיקרע כנף בגדו סמוך לרגליו כשמת לו מת שהוא חייב עליו לקרוע וההדיוט מלמעלה בעליון הבגד כשאר העם כמו שנתבאר בדיני הקריעות במסכת מועד קטן וכבר בארנו פעמים שאנינות דאורייתא הוא ביום המיתה בלבד כלומר כשמת מת לאדם מי שהוא חייב עליו אבילות הוא נקרא אונן באותו היום והוא אנינות דאורייתא ואם שהה המת שלא נקבר הוא נשאר אונן מדרבנן וזהו שאמרו יום מיתה דאורייתא יום קבורה דרבנן ואם היה יום מיתה ויום קבורה יום אחד בעצמו הוא באותו היום אונן מדאורייתא ובלילה אונן מדרבנן לפי שיום קבורה תופס לילו מדרבנן וזהו ענין אמרם אנינות לילה מדרבנן ואפילו יום מיתה וזה הוא המתבאר מדבריהם מצאנו שאמר יום מות נדב ואביהו והוא אונן ואכלתי חטאת היום הייטב בעיני ה' הנה כי הוא לא ראה עבירה לעצמו זולתי אכילתה כשהוא אונן לא הקרבתה והוא בלבד שהוא כ"ג יש בו זה הדין אבל בניו לא מקריבין ולא אוכלין: 
+
+Mishnah 6
+
+<b>כל התדיר מחבירו קודם וכו': </b>אמר הכתוב מלבד עולת הבקר אשר לעולת התמיד רצונו לומר שעולת התמיד קודמת ולמדנו מזה כל התדיר מחבירו קודם את חבירו ונאמר גם כן וקדשתו כי את לחם אלהיך הוא מקריב וגו' ולמדנו מפי הקבלה לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון וידענו שהגדול בקדושה קודם ולפי שכ"ג הוא שיכפר על עצמו ואחר כך יכפר על זולתו והוא אמרם דין הוא שיקדים המכפר למתכפר כמו שצוה יתברך בצום כפור וכן פר העלם קודם לפר ע"כ כמו שקדם ומעיקרנו כל החטאות קודמות לכל עולות הבאות עמה אפילו חטאת העוף קודמת לעולת הבהמה כמו שנאמר אשר לחטאת ראשונה ופר ע"כ קודם לשעיר ע"כ ואע"פ שזה השעיר חטאת לפי שבאה הקבלה לאחרו בפי' ושעיר ע"כ לשעיר נשיא לפי שהנשיא יחיד ושעיר נשיא לשעירת יחיד ושעירת יחיד לכבשת יחיד כמו שקדם והכבשה בשאר מצות בלבד: 
+
+Mishnah 7
+
+<b>האיש קודם לאשה וכו': </b>כבר ידעת שהמצות כולם חייבין בהן הזכרים והנקבות בקצתם כמו שנתבאר בקידושין והוא מקודש ממנה ולפיכך קודם להחיות ואמרו שניהם לקלקלה ר"ל שאם היו שניהם בשביה ושניהם מבקשים אותן לביאה פודין האיש קודם האשה לפי שהאיש אין דרכו בכך יבקשו ממנו דבר שאינו טבע לו: 
+
+Mishnah 8
+
+<b>כהן קודם ללוי וכו': </b>דע שאמרו רז"ל החכם קודם למלך ומלך לכהן גדול וכ"ג לנביא וזה יש בו תנאים הרבה וזה שטעם קדימת חכם למלך אינו אלא באמונה בלבד לפי שהחכם תועלתו לאומה גדולה מאד אבל במעשה אין להקדים על כבוד המלך שום דבר ואף על פי שהוא ע"ה שנאמר שום תשים עליך מלך וכמו כן כ"ג קודם לנביא כשהוא שוה לו בחכמה אבל כשיש יתרון בחכמה החכם קודם וסדר קדימת האנשים במעלות כשהן שוין בחכמה ובמעשים כמו שאומר לך משוח בשמן המשחה קודם למרובה בגדים ומרובה בגדים קודם למשוח שעבר מחמת קריו ומשוח שעבר מחמת קריו קודם למשוח שעבר מחמת מומו ומשוח שעבר מחמת מומו קודם למשוח מלחמה ומשוח מלחמה לסגן וסגן לאמרכל ואמרכל לגזבר וגזבר לראש משמר וראש משמר לראש בית אב וראש בית אב [קודם] לכהן הדיוט וכהן הדיוט ללוי ולוי לישראל וישראל [קודם] לחלל לפי שבת חלל פסולה לכהונה ובת ישראל כשרה לכהונה כמו שנתבאר בקידושין וחלל קודם לשתוקי ושתוקי לאסופי ואסופי לממזר לפי שהממזר ודאי והאחרים ספק וממזר קודם לנתין לפי שהממזר מזרע ישראל מטפה כשרה ונתין קודם לגר לפי שהנתין גדל עם ישראל בקדושה מה שלא עשה כן הגר וגר שמותר לבא בקהל לאלתר קודם למצרי ואדומי ומצרי ואדומי קודמים לעמוני ומואבי ועמוני ומואבי קודמים לעבד משוחרר לפי שעבד משוחרר ארור ר"ל ממה שכתוב בתורה ארור כנען ואמרו בכ"ג ע"ה כמו שבארנו בראשון ממסכת כפורים כשכ"ג מעט בחכמה והממזר יותר גדול בחכמה שהממזר באשר הוא גדול ממנו בחכמה קודם לכ"ג ע"ה לפי שנאמר [משלי ג] יקרה היא מפנינים יקרה היא מכ"ג שמשמש לפני ולפנים: <br><b>סליק פירוש המשניות להרמב"ם ז"ל ממסכת הוריות</b> <br>*) נשלם פי' משניות מסדר נזיקין שחבר מרנא ורבנא רבינו <b>משה</b> בר הרב הגדול רבינו <b>מיימון</b> זכר צדיק וקדוש לברכה והעתקתיה מלשון הגרי אל הלשון הקדש אני <b>שלמה</b> בר <b>יוסי</b> נ״ע בן <b>יעקב</b> וסיימתי העתקה בשלשה ימים לירח כסליו שנת חמשת אלפים ושמונה וחמשים לבריאת עולם במדינת סרקסט"ה י״א ממלכות ארגון תהלות ותושבחות לאל אלהי הרוחות אשר שת חכמה בטוחות ולמד דעת לישראל ארחות להפוך ללעגי לשון שפה ברורה ודברי צחות כן יזכנו לחזות בימינו נעימות ולשבוע מזיו פניו שובע שמחות ויתקיים בימינו ובין כל ישראל חברים מקרא שכתוב כי אז אהפוך אל עמים שפה ברורה לקרא כולם בשם ה' לעבדו שכם אחד. אמן ואמן: <br> *) <small>[כ"ה במשניות דפוס נאפולי שנדפס לראשונה בשנת רנ"ב וכ"ה במשניות ד"ו משנת ש"ו.]</small>
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diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Makkot/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Makkot/English/Sefaria Community Translation.txt
new file mode 100644
index 0000000000000000000000000000000000000000..6413654c61069ad8be503d8237820089e6079b90
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Makkot/English/Sefaria Community Translation.txt	
@@ -0,0 +1,84 @@
+Rambam on Mishnah Makkot
+רמב"ם על משנה מכות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rambam on Mishnah Makkot
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+
+
+Mishnah 12
+
+
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+
+
+Mishnah 15
+
+
+
+Mishnah 16
+
+It is among the fundamental principles of the Torah that when an individual fulfills one of the 613 commandments in a fit and proper manner, not combining with it any aspect of worldly intent but rather doing it for its own sake, out of love, then they merit the World to Come through this single act. This is what R' Hananya meant - being that the Holy One have us so many commandments it is impossible that in a lifetime one not do a single one   in a full and proper manner, and in doing so their soul will live through that act. When R' Hananya ben Tradiyon's asked 'will I merit to life in the coming world' and received the response 'have you ever done anything?' this also indicated the same principle. The answer he received meant 'have you ever had the chance to do one of the commandments properly?' His answer was that he once had the chance to give tzedaka in a wholehearted fashion, as much as is possible, and it was through this that he merited to life in the World to Come.    
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diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Makkot/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Makkot/English/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..22893b89a1f848e918b768ac2177022fa5694420
--- /dev/null
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+Rambam on Mishnah Makkot
+רמב"ם על משנה מכות
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Makkot
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rambam on Mishnah Makkot
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+
+
+Mishnah 11
+
+
+
+Mishnah 12
+
+
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+
+
+Mishnah 15
+
+
+
+Mishnah 16
+
+It is among the fundamental principles of the Torah that when an individual fulfills one of the 613 commandments in a fit and proper manner, not combining with it any aspect of worldly intent but rather doing it for its own sake, out of love, then they merit the World to Come through this single act. This is what R' Hananya meant - being that the Holy One have us so many commandments it is impossible that in a lifetime one not do a single one   in a full and proper manner, and in doing so their soul will live through that act. When R' Hananya ben Tradiyon's asked 'will I merit to life in the coming world' and received the response 'have you ever done anything?' this also indicated the same principle. The answer he received meant 'have you ever had the chance to do one of the commandments properly?' His answer was that he once had the chance to give tzedaka in a wholehearted fashion, as much as is possible, and it was through this that he merited to life in the World to Come.    
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Makkot/Hebrew/Vilna edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Makkot/Hebrew/Vilna edition.txt
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+Rambam on Mishnah Makkot
+רמב"ם על משנה מכות
+Vilna edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה מכות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כיצד העדים נעשים זוממין מעידין אנו באיש פלוני כו': </b>אלו שמנו העדים חללים לפי שהם מעידין על זה שהוא חלל היינו פוסלים זרעם והתורה אמרה ועשיתם לו כאשר זמם לו ולא לזרעו וכן אין חייבין עדים זוממים גלות שנאמר הוא ינוס וגו' ולא זוממים אבל הם חייבין מלקות שנאמר והצדיקו את הצדיק והרשיעו את הרשע למדנו מפי השמועה בפירוש פסוק זה שיש בזה רמז כי כשיעידו עדים והרשיעו צדיק והצדיקו רשע ואח"כ באו עדים אחרים והצדיקו צדיק והרשיעו רשע שמלקין את הרשע שהרשיעו את הצדיק והוא שנאמר אם בן הכות הרשע יהיה אותו דבר שהרשיעו בו איזה דבר שיהיה ואזהרה שלהם מה שנאמר לא תענה ברעך עד שקר ולפיכך מלקין אותן וכך פירש הש"ס: 
+
+Mishnah 2
+
+<b>מעידין אנו באיש פלוני שהוא חייב לחבירו כו': מעידין אנו באיש פלוני שחייב לחברו מאתים כו': </b>ומשלם מאמרם כל המשלם אינו לוקה ולא אמרו כל הלוקה אינו משלם יתבאר לך העקר הקבוע אצלנו כי כשיעשה אדם חטא שהוא חייב עליו מלקות מצד א' ותשלום ממון מצד אחר משלם ואינו לוקה וזה בעדים זוממין והחובל בחברו בלבד כמו שנתבאר בכתובות והלכה כחכמים: 
+
+Mishnah 3
+
+<b>מעידין אנו באיש פלוני שהוא חייב מלקות כו': </b><b>משלשין בממון ואין משלשין במכות כו': </b>משלשין שיחשבו בתשלומי אותו הממון כפי מנינם ואמרה תורה במחויבי מיתה אשר הוא רשע למות ונאמר במחויבי מלקות אם בן הכות הרשע הנה כי כמו שיהרג כל אחד מהן כמו כן לוקה המלקות השלם ואין הלכה כרבי מאיר: 
+
+Mishnah 4
+
+<b>אין העדים נעשים זוממין עד שיזומו את עצמן כו': </b>אמרה תורה והנה עד שקר העד ולא נאמר עדות שקר עד שתהיה העדות על עצם העדים ולא על הדבר שהעידו עליו והוא עדות מוכחשת ונדחו דבריהם של אלו וכאילו אין שם עדים כל עיקר: ואמרו ונהרגו על פיהם ר"ל שיהרגו העדים ע"פ אלו שהזימו ואע"פ שהם תרי ותרי לפי שהעדות על עצמם של עדות ולא באו להעיד על עצמה של עדות לא לקיימה ולא לבטלה לפי שהם אומרים אנו אין אנו יודעים אם זה הרג כמו שאתם חושבים או שלא הרג ואין עלינו לדעת עדותם אבל מה שאנו מעידים שאתם הייתם במקום פלוני ביום פלוני לפיכך שומעין דבריהם ויהרגו העדים: 
+
+Mishnah 5
+
+<b>באו אחרים והזימום באו אחרים והזימום כו': </b>פירוש זה המאמר כי כשיעידו העדים שראובן הרג את שמעון אחר כן בא קהת וחושים והזימו אותם עדים ואחר כך באו עדים אחרים והעידו אותו העדות בעצמו שהעידו העדים הראשונים והוא שראובן הרג את שמעון והזימו ג"כ קהת וחושים לאותם העדים השניים וכן השלישיים ורביעיים ואפילו באו אלף כתות זו אחר זו ויעידו כולם עדות אחת ושני עדים עומדין ומזימין את כולם יהרגו על פי שנים האלו ורבי יהודה אומר כאילו הוא תמה מזה איסטיסית היא זו גזור מן אסטיס והוא צבע שצובעים בו כעין תכלת ונקרא בערבי נל"ג פירוש זה אמר כאילו עדות אלה המזימין יורה של צבעים כל מי שנגע בה יצטבע כמו שזה אומר שכל מי שיעיד אותו עדות יהרג ואין נהרגין אלא כת ראשונה בלבד ואין שומעין מאותן שבאין אחר כן ואין הלכה כר' יהודה לפי שאילו נתבררה עדות העדים השניים ולא ימצא להם מזימין היה נהרג ראובן עם העדים הראשונים שהזימו וגם כן אילו באו עדים ויזימו קהת וחושים יהרג ראובן וקהת וחושים וינצלו העדים הראשונים ועל זה תקיש: 
+
+Mishnah 6
+
+<b>אין העדים זוממים נהרגין עד שיגמור הדין כו': </b>כשנהרג אותו שהעידו עליו ואחר מותו הוזמו העדים לא יהרגו כמו שנאמר כאשר זמם לעשות לאחיו ועדיין אחיו קיים *(אבל החכמים מעידים שהרי הסמיכו עליו) [<small>צריך תיקון רב ואפשר דצ"ל</small> אבל החכמים מעידים <small>ר"ל החכמים דסתרו לראיות הצדוקים מעידים כלומר מורים מתוך הפסוקים שנהרגין משנגמר הדין ועל זה נתן טעם</small> שהרי הסמיכו עליו <small>ר"ל דסנהדרין סמכו על עדותן של אלו דהשתא מתקיימת שפיר נפש בנפש דמשנגמר דינו מקרי גברא קטילא כדאיתא בסנהדרין ע"א: ואם משנגמר דינו</small>]: 
+
+Mishnah 7
+
+<b>על פי שנים או שלשה עדים יומת המת כו': </b>דברי ר"ע פירושו כי העדות היא מתקיימת בשנים וכשנלוה אליהם שלישי יהרג עמהם אם הוזמו שלשתן ואילו הוזם הוא לבדו לא יהרג ולא נתחייב מיתה אלא על שנצטרף לעוברי עבירה ודברי ר"ע ור' שמעון קיימין ואין עליהם חולק ואולם כל א' מהם ענין ברור: וזה שאמרנו עד שיזומו כולם ובלבד שיעיד כל אחד מהם בתוך כדי דבור חבירו ויהיה הכל עדות אחת וכאילו כולם העידו עדות בבת אחת: 
+
+Mishnah 8
+
+<b>מה שנים נמצא אחד מהן קרוב או פסול כו': </b>ענין דברי רבי כי כשיבא קרוב ולא בא להעיד על האיש ההוא אבל בא לראות מה שיעשה ולא ידע אם יש שם קרוב וראה מה שראה תתקיים העדות בשנים כשרים מכלל הרואים ולא נשגיח לנשארים: והלכה כרבי: 
+
+Mishnah 9
+
+<b>היו שנים רואין אותו מחלון זה ושנים רואין כו': </b>זה שהתרה בו כשראה העדים יצטרף עמהם ואם לא ראה אותם לא יצטרף ולפיכך כשיהיה זה המתרה רואה שני העדים שבחלון זה ושני העדים שבחלון אחר וכמו כן הם כולם רואים את המתרה הרי זה מצטרפין ויחזור הכל עדות אחת. ואין הלכה כרבי יוסי: ואמרו שלא תהא סנהדרין שומעת מפי התורגמן הוא דבר ברור וראוי לסמוך עליה: 
+
+Mishnah 10
+
+<b>מי שנגמר דינו וברח ובא לפני אותו ב"ד כו': </b>כבר בארנו בפרק ראשון [הלכה ג] ממסכת סנהדרין כי הסמיכה בארץ ישראל ויש להם רשות לדון בארץ ובחוצה לארץ דיני קנסות ודיני נפשות אבל אין דנין דיני נפשות בחוצה לארץ אלא בזמן שדנין דיני נפשות בא"י כ"ש שאין דנין אלא בזמן שב"ד הגדול בלשכת הגזית כמו שנא' לבלתי שמוע אל הכהן או אל השופט בזמן שיש כהן מקריב ע"ג המזבח יש דיני נפשות ובלבד שיהיו הסנהדרין בלשכת הגזית כלומר במקדש ממש: וזה שזכר ממיעוט המיתה ראוי שיכוונו הסנהדרין זה בהתבוננות ומתון בדינין ואם אינן יכולין ונתקיימה העדות על מי שחייב מיתה יש להם להמית אפילו אלף איש ביום אחד כשיזדמן זה שיהיה ראוי ע"פ התורה: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אלו הן הגולין ההורג נפש בשגגה היה מעגל כו': </b><b>נשמט הברזל מקתו והרג כו': </b>המעגל במעגלה היא אבן חלקה שהבנאין אצלנו מחליקין וממשמשין בו השטחים עד שמבהיקין: ואמרו כל שדרך ירידתו ואפי' ירידה שהיא לצורך עליה כמו שנאמר ויפל עליו וימות: ורבי אומר שזה שנאמר ונשל הברזל מן העץ ר"ל מן העץ המתבקע וחכמים אומרים מעצו: ופירוש קתו העץ שאוחזין ביד: 
+
+Mishnah 2
+
+<b>הזורק אבן לרשות הרבים והרג הרי זה גולה כו': </b>יעלה על הדעת שזה קרוב למזיד לפי שזרק לרשות הרבים ולא יגלה לפיכך הודיענו שהוא גולה ובלבד שזרק למקום שאין דרך בני אדם לשבת שם באותה שעה אלא על דרך זרות במקרה ולפיכך לא נחשבהו כמזיד וגולה: ור' אליעזר בן יעקב מביא ראיה ממה שנאמר ומצא את רעהו פרט לממציא את עצמו: והלכה כר' אליעזר בן יעקב וכאבא שאול: 
+
+Mishnah 3
+
+<b>האב גולה על ידי הבן והבן גולה על ידי האב כו': </b><b>הסומא אינו גולה דברי ר"י ר"מ אומר גולה כו': </b>כשהאב מכה את הבן שלא ללמדו תורה ולא מדה טובה ולא מלאכה שיתפרנס בה והרגו הוא גולה ואם הכהו על דבר מאלה אינו גולה וזו הסברא בעצמה ברב הרודה את תלמידו ושליח בית דין: ואמרו הכל גולין על ידי ישראל להביא כותי ועבד: ואמרו חוץ מגר תושב ר"ל שגר תושב כשהרג את ישראל אינו גולה אלא נהרג אבל כשהרג ישראל לגר תושב יגלה ישראל ואמרה תורה בהורג בשגגה בלא ראות רבי יהודה אומר מי שאפשר לו לראות יגלה ר"מ אומר אפי' מי שנעדר הראות יגלה: והשונא עונו גדול משיוכל להתכפר בגלות ולפיכך לא יגלה: ואין הלכה לא כר"ש ולא כר"מ ולא כר' יוסי בר' יהודה: 
+
+Mishnah 4
+
+<b>להיכן גולין לערי מקלט לשלש שבעבר הירדן כו': </b>וכן השתים וארבעים עיר ערי הלוים כולם קולטות אלא שאלה השש כל מי שנכנס לשם בין בכוונה בין שלא בכוונה נצול ואותן אם הגיע באחת מהן וידע שהיא קולטת תצילהו ואם אינו יודע שהיא קולטת אינו מצילתו אלא הורג אותו גואל הדם לשם: 
+
+Mishnah 5
+
+<b>ומכוונות להן דרכים מזו לזו שנאמר תכין לך כו': </b>אמרו וידברו אליו רוצה לומר שהם ידברו לגואל הדם אם בקש הרוצח ויאמרו לו בשגגה הרג ואסור להורגו בשלום ומה שראוי לדבר לו כדי לשכך חמתו: ור"מ אומר אינם חייבין להטפל בזה אלא הוא יטעון להציל עצמו. ואין הלכה כר"מ: 
+
+Mishnah 6
+
+<b>רבי יוסי בר' יהודה אומר בתחלה אחד שוגג כו': </b><b>אחד משוח בשמן המשחה ואחד המרובה בבגדים כו': </b><b>משנגמר דינו מת כהן גדול הרי זה אינו גולה כו': </b>כהן שעבר ממשיחתו הוא כשיארע בו מום או אירע בו קרי בכהן גדול ביום הכפורים ומנו אחר תחתיו ובא בהורג נפש זכירת כ"ג ג' פעמים: ור' יהודה שאומר משוח מלחמה לפי שנאמר בהורג נפש לשוב לשבת בארץ עד מות הכהן וחכמים אינם דורשים זה הפסוק לפי שלא אמר בו הכהן הגדול וכשימות אחד מאלה חוזר ואע"פ שהאחד חי: ואין הלכה כר' יהודה: 
+
+Mishnah 7
+
+<b>נגמר דינו בלא כהן גדול וההורג כהן גדול כו': </b><b>אילן שהוא עומד בתוך התחום ונופו נוטה כו': </b><b>הרג באותה העיר גולה משכונה לשכונה כו': </b>הלכה כרבי עקיבא כשיצא מעיר מקלטו במזיד אבל אם יצא בשוגג ההורג אותו יהרג והש"ס תקן זה הלשון ופירשו אף אחר הנוף וזה כי כשיהיה עקרו בתוך התחום ונופו נוטה לחוץ התחום כיון שנכנס תחת נופו נקלט כיון שעקרו בפנים אף נופו קולט וכן כשעקרו בחוץ ונופו בפנים קולט: 
+
+Mishnah 8
+
+<b>כיוצא בו רוצח שגלה לעיר מקלטו [כו'] שהיה בה כו': </b>מחלוקתם היא בארבעים ושתים עיר אבל שש ערי מקלט אין בהם מחלוקת שישבו בהם בלא שכר והלכה כר' יהודה בשני המאמרים: ושררה מעלה וגדולה: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ואלו הן הלוקין הבא על אחותו כו': </b>ראוי לך שתדע אלה העקרים הרבים שאזכרם בזה המקום והם כי כל מחוייבי כרת בלבד או מיתה בידי שמים ויהיה אותו חיוב בלא תעשה כשיהיה זה בעדים והתראה לוקה ואחר שנלקה ועשה תשובה נפטר מן הכרת וכל המחויבים כרת כולם מפורשים בתורה ומחויבי מיתה יש מהם מבוארים בתורה ויש מהם נרמזים וכבר הקדמנו זכרון כולם במסכת סנהדרין בפ"ט וי"א ובכגון זה נאמר אין חייב אדם בב' דינין כי כשהלקו אותו לא תחול עליו עונש כרת ולא עונש מיתה בידי שמים וידוע הוא כי כל התורה צווי ואזהרה והצווי היא מצות עשה ואזהרה היא מצות ל"ת והלשונות אשר באו בתורה להורות על אזהרה ונאמר בהם שהמצוה הפלונית היא מצות לא תעשה הם ארבעה לא ואל והשמר ופן ואמרו חז"ל [עירובין צו. וש"נ] כל מקום שנאמר השמר פן ואל אינו אלא מצות לא תעשה. ואלה מצות ל"ת נחלקין (חלוק הראשון) לארבעה חלקים אחד מהם מחויבי כריתות. והחלק השני מחויבי מיתה בידי שמים וכבר זכרנו שאלו הב' הם חייבים מלקות. והחלק השלישי מחויבי מיתת ב"ד [* <small>ס"י</small> ואין בהם מלקות דקים ליה בדרבה מיניה]. והחלק הרביעי הם מחוייבי לאוין והם אותם שבאו בהם אזהרה בלבד וזה החלק יש ממנו אזהרות יתחייב עליהם מלקות ומהם אזהרות אין חייב העובר עליהן מלקות ואע"פ שעבר ועשה מעשה שיש בו איסור אבל הש"י יענישו על עברו במה שהוא יודע הש"י. ויודע לך מה שחייב מלקות עליו ומה שאין חייבין עליו מלקות במה שאומר לך והוא זה כי כל הלאוין הנזכרים בתורה נחלקו לשבעה חלקים הששה אין חייבין עליהם מלקות וחלק אחד חייבין עליו מלקות ומה שאני אומר בכאן לאוין ר"ל האזהרה בין שיהיה באחד מארבע לשונות או שיהיה אזהרה שהיא באה מכלל עשה כמו שנבאר. החלק הראשון מהם לאו שניתק לאזהרת מיתת ב"ד או לאזהרת כרת אין לוקין עליו כגון לא יקח איש את אשת אביו לא יהיה קדש בבני ישראל וכמו שנאמר לא יהיה לך אלהים אחרים וכיוצא בהן לפי שזה הלאו אמנם באה אזהרה על העיקר שאצלנו כי התורה אינה מחייבת מיתה ולא כרת עד שיהיה בענין ההוא לאו פשוט וזה מה שאמרו חכמים לא ענש הכתוב אא"כ הזהיר ולפיכך לא נעניש עונש מן העונשין אלא אחר התראה: חלק השני לאו שניתק לתשלומין אין לוקין עליו כגון מה שאמר לא תגנוב לא תעשוק את רעך ולא תגזול וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך אל תונו לפי שמי שעבר על לאו זה הוא חייב בתשלומי ממון: והחלק השלישי לאו שאין בו מעשה כגון לא תלך רכיל בעמך לא תקלל חרש ולא תונו איש את עמיתו שהוא אונאת דברים וכל כיוצא בהם כל לאו שאין בו מעשה אין לוקין עליו חוץ מנשבע ומימר ומקלל חבירו בשם ומקלל עצמו וזולת אלה השלשה אין לוקין עליו ובתוספתא דברכות כל מצות ל"ת שיש בה מעשה לוקין עליו את הארבעים ושאר כל ל"ת שבתורה הרי אלו באזהרה העובר עליו כעובר על גזירת המלך. הנה התבאר לך מזה המאמר ההפרש שיש בין אמרם במקומות לוקה או סופג את הארבעים ובין אמרם במקומות הרי אלו באזהרה ודע זה ושמרהו: והחלק הרביעי לאו שנתק לעשה אין לוקין עליו אלא אם לא קיים העשה שבו כגון מה שאמרה תורה לא תקח האם על הבנים הוא לאו ואם עבר ולקח כאחד אמרה שלח תשלח את האם וזה מצות עשה וכשישלח האם אינו חייב מלקות ולפיכך אינו חייב מלקות על לקיחתם כאחד לפי שיוכל לשלח האם ויקיים העשה ואם תפס אות' עד שמתה האם או ששחטה זולתו ולא יכול לקיים המצות עשה אותה שעה הוא חייב מלקות כ"ש אם המית הוא את האם או ששחטה שבטל העשה שבה שהוא חייב בלא ספק לדעת הכל וכמו כן אמרו לא תכלה פאת שדך וכרמך לא תעולל ופרט כרמך לא תלקט ואם עבר ועשה אמר לעני ולגר תעזוב אותם כלומר יעזוב אותם אחר שלקחם וכן ושכחת עומר בשדה לא תשוב לקחתו לגר ליתום ולאלמנה יהיה וכן לא תבא אל ביתו לעבוט עבוטו השב תשיב לו את העבוט כבא השמש הדין בכל אלה כדין שלוח הקן: החלק החמישי לאו הבא מכלל עשה בזה שנאמר בכהן גדול והוא אשה בבתוליה יקח מלמד שאסור לו ליקח בעולה כי לפי שלא נאמר בו לא יקח אם עבר ולקח בעולה אינו חייב מלקות כמו אם לקח אלמנה או גרושה או זונה או חללה וכן אמרו במצרי ואדומי בנים אשר יולדו להם דור שלישי יבא להם הודיע לנו שדור ראשון ודור שני לא יבא בקהל ואם עבר אינו חייב מלקות לפי שלא נאמר בו לאו בפירוש כמו שנאמר לא יבא ממזר לא יבא עמוני ומואבי: והחלק הששי לאו שבכללות אין לוקין עליו והוא לאו שלא נאמר בפירוש אלא שהוא נלמד מדבר אחר כמו שאמרו חכמים ז"ל במקומות רבות ולאו בפירוש איתמר אלא מכללא אתמר והמשל בזה ולחם וקלי וכרמל לא תאכלו וכשאכל הקלי זה אין מלקין אותו שתי מלקות אחד משום לחם לא תאכלו ואחד משום קלי לא תאכלו וכן אם אכל הכרמל משום כרמל וכמו כן הנזיר אם אכל חרצן או זג אינו חייב שתי מלקות אחד משום חרצן שבא בפירוש והשני משום כל אשר יעשה מגפן היין מחרצנים ועד זג לפי (שזה) [<small>נ"א</small> שזג] הוא לאו שבכללות אלא אם כן אמר בפירוש מכל אשר יעשה מגפן היין לא יאכל מחרצנים ועד זג לא יאכל היה חייב על אכילת חרצן שתים וכמו כן על הזג וכמו כן על הענבים לחים וכן על הענבים יבשים על כל אחת שתי מלקיות אבל לפי שאין לוקין על לאו שבכללות אינו חייב על כל אחד מן הנזכרים אלא לאו אחד ולכן אמרו אל תאכלו ממנו נא ובשל מבושל כאילו אמר אל תאכלו ממנו אלא צלי וכשאכלוהו נא אינו חייב שתים אחד משום נא ואחד משום לא תאכלו אלא צלי לפי שזה הלאו השני מכלל לאו הוא יוצא והוא לאו שבכללות ואמנם על נא ועל מבושל מלקות אחת ודע זה הענין והבן בו היטב לפי שהוא הקשה שבכולן ומזה החלק גם כן שיבא לאו אחד יכלול לשנים שלשה איסורין כגון זה שנאמר לא תאכלו על הדם כי הלאו כלל דברים רבים למדנו ממנו [סנהדרין סג.] לא תאכלו מבהמה קודם שתצא נפשה ולמדנו ממנה לא תאכלו מבשר זבח ועדיין דם במזרק כלומר קודם זריקת הדם על המזבח ולמדנו ממנו אין מברין על הרוגי ב"ד ולמדנו ממנו שבית דין אין אוכלין ביום שהורגים את הנפש ולשון הש"ס באלה האיסורין כולם אין לוקין על אחד מהם וזה הוא לאו שבכללות ר"ל שבכללו איסורין הרבה ולא נתבאר מהם אחד שנוכל לומר לוקין על אותו שנתבאר מלקות אחד כמו שעשינו משל בחדש ופסח וזה יותר מבואר וקל להבין מן המשלים שהקדמנו: והחלק השביעי הוא לאו גרידא והוא שאין בו אחת מאלו השש סבות הנזכרות שלוקין עליו כגון שעטנז וכלאים ונבלה ובשר בחלב וכתובת קעקע ושרט לנפש וזולתם הרבה הנה נתבאר לך שאותן שמלקין אותן מלקות הם המחויבין מיתה בידי שמים ומחויבי כריתות על שעבר על מצות לא תעשה ומחויבי לאו כשלא יהיה באותו לאו אחת מן הסבות שזכרנו מלבד נשבע ומימר ומקלל חבירו בשם לוקין ואף על פי שהוא לאו שאין בו מעשה וכן לאו שניתק לעשה כשלא יתקיים העשה שבו לוקה: הנה נתבאר לך כי כל מה שזכר בזה הפרק אמנם זכר מחויבי מיתה או כרת או לאו מיוחד כמו שיחדנוהו ואין כונתו בזה הפרק לזכור כל מי שהוא מחויב מלקות אבל הוא זוכר קצתם מהם מי שזכר כמו שבא המשל והדמיון ומהם מי שזכר אותם לדין נוסף באותו הלאו שאינו מבואר בפשט המקרא או למחלוקת שנפל בו ובעקרים שהקדמנו לך תדע (כי) כל מחויבי מלקות בין שנזכר או לא נזכר ועדים זוממין חשב להם דבריהם מעשה לפי שהם נצרכים להגיד עדותן בבית דין: 
+
+Mishnah 2
+
+<b>הטמא שאכל את הקדש והבא אל המקדש כו': </b>טבל ומעשר ראשון כשלא נטל תרומתו במיתה כמו שנאמר בתרומת מעשר ולא תשאו עליו חטא בהרימכם את חלבו ממנו ואת קדשי בני ישראל לא תחללו ולא תמותו ודין מעשר ראשון שלא נטלה תרומתו ג"כ ודין תרומה שלא נטל ממנה מעשר אחד הוא והוא טבל כמו שנאמר ונחשב לכם תרומתכם כדגן מן הגורן וכמלאה מן היקב: ומעשר שני והקדש שלא נפדו בא להם לאו גרידא והוא ממה שנאמר לא תוכל לאכול בשעריך מעשר דגנך ותירושך ויצהרך ובכורות בקרך וגו' ודע כי אינו מחויב מלקות על מעשר שלא נפדה אלא כשאכלו אחר שראה פני ירושלים שנאמר לפני ה' אלהיך תאכלנו שנה בשנה לא תוכל לאכול בשעריך ולפיכך אינו חייב מי שאכל מעשר שני בגבולין מלקות עד שיכנס לירושלים כמו שאמרנו מאימתי חייבין משיראה פני הבית ואין הלכה כר' שמעון כי לא נאמר בברייתא אלא בריית נשמה בלבד: 
+
+Mishnah 3
+
+<b>האוכל ביכורים עד שלא קרא עליהם וכו': </b>כשאכל ביכורים אחר שקרא עליהם אינו חייב מלקות לפי שהם נכסי כהן כמו שבארנו במקומו אלו דברי ר' עקיבא אבל חכמים אומרים כי כיון שהניח אותן בעזרה אינו חייב על אכילתן מלקות ואע"פ שלא קרא. ודין ביכורים ג"כ כדין מעשר שני רוצה לומר שאינו חייב עליהם כשאכלם חוץ ובין כהן בין זר עד שיראו פני הבית וכשאכל ביכורים אחר שראו פני הבית קודם הנחה בעזרה לוקה שנאמר לא תוכל לאכול בשעריך מעשר דגנך תירושך ויצהרך וגו' ותרומת ידך אלו ביכורים וכבר בארנו בפרק שלישי [הלכה ז] מתרומות שזה שנאמר ותרומת ידך בכאן הוא נאמר על הביכורים על כל פנים לפי שלא הניח בזה הפסוק כלום מכל הדברים שטעונין הבאה ממקום למקום שלא זכר אותם בפירוש ולא זכר הביכורים והם טעונין הבאת מקום ואמר ותרומת ידך ואין התרומה טעונה הבאת מקום אם כן אינו רוצה לומר אלא הביכורים וכשאכל קדשים חוץ למקומם המסוים לאכילתם עבר על מה שכתוב בתורה לא תוכל לאכול בשעריך: ומה שאמר בכאן מעשר שני חוץ לחומה ואע"פ שמנה קודם לכן מעשר שני והקדש שלא נפדו אין זה כפל דבר אבל המאמר הזה הוא נאמר כשהיה מעשר טהור ואכלו אותו טהור ואכלו חוץ לחומה משיראה פני הבית כמו שפירשנוהו למעלה. ומה שאמר בהלכה שלפני זה מעשר שני והקדש שלא נפדו רוצה לומר כשהיה מעשר שנטמא ואכלו והוא טמא קודם שנפדה ואפילו אכלו בירושלים לפי שכשנטמא מעשר שני בירושלים אסור לאכלו עד שיפדה וזה מה שאמרו מניין למעשר שני שנטמא שפודין אותו בירושלים שנאמר כי לא תוכל שאתו ואין שאת אלא אכילה שנאמר וישא משאות מאת פניו אליהם ואזהרה על אכילת מעשר שני בטומאה הוא ממה שנאמר לא בערתי ממנו בטמא ולמדנו מפי הקבלה בין שאני טהור והוא טמא בין שאני טמא והוא טהור ואינו חייב מלקות על אכילת מעשר שני בטומאה עד שיאכלנו בירושלים דאמר רחמנא בבכור שנפל בו מום בשעריך תאכלנו הטמא והטהור יחדו. ואמרו בכאן לא תוכל לאכול בשעריך וגו' ובאה הקבלה ג"כ בזה התוספת לא תוכל לאכול בירושלים כבשעריך כלומר לא תוכל לאכול מעשר בטומאה בירושלים כמו שתאכל בכור בטומאה בשעריך: ואמר רחמנא לא תותירו ממנו עד בקר והוא לאו שאין בו מעשה ואמרו ועצם לא תשברו בו אמנם בא זה בפסח טהור כמו שבארנו במקומו: 
+
+Mishnah 4
+
+<b>הנוטל אם על הבנים ר"י אומר לוקה כו': </b>רבי יהודה סבר שלאו שנתק לעשה לוקין עליו ואין הלכה אבל העיקר מה שזכרתי לך שאין לוקין אלא אם לא קיים העשה שבה: 
+
+Mishnah 5
+
+<b>הקורח קרחה בראשו והמקיף פאת ראשו כו': </b>לא יקרחו קרחה לחייב על כל קרחה וקרחה וכשימרט משערו על מת בלבד עד שיגלה מעור ראשו כגריס לוקה ואע"פ שלא פירש בכהנים קרחה במת למדנוהו בג"ש ממה שנאמר בישראל ולא תשימו קרחה בין עיניכם למת ונאמר ושרט לנפש לא תתנו לחייב על כל שריטה ושריטה ועל כל נפש ונפש ואמרו לנפש לחייב על כל שרט ושרט ועל כל נפש ונפש. ואמרו על הזקן חמשה על השער שבלחי העליון מלקות ועל הלחי התחתון מלקות אלה שתי מלקיות מצד ימין וכמו כן שתים מצד שמאל ועל מה שנתלש מן השער מן הזקן אחד. וצריך אתה לידע כי המגלח בידו הוא המתחייב מלקות על הפאות ועל הזקן ואינו חייב המתגלח אא"כ עזר למגלח אותו ואז לוקין שניהם: ורהיטני כלי ברזל משרש השער ותולש אותו מעקרו. ומלקט כעין מלקחיים ואין הלכה כרבי אליעזר: 
+
+Mishnah 6
+
+<b>הכותב כתובת קעקע כתב ולא כו': </b>רבי שמעון אומר אינו חייב עד שיכתוב שם עבודת כוכבים על בשרו כאילו אמר לא תשתף עמי שום דבר ולא תקרב עצמך לזולתי וזו היא כוונתו ואין הלכה כר' שמעון: 
+
+Mishnah 7
+
+<b>נזיר שהיה שותה יין כל היום אינו חייב אלא כו': </b>וכשהתרו לו גם כן ואמרו לו זה שאתה שותה שיעורו כך וכך ועל כל שיעור כך ממנו אתה חייב מלקות לוקה כפי השיעורין. וכך פי' בירושלמי: 
+
+Mishnah 8
+
+<b>היה מטמא למתים כל היום אינו חייב אלא אחת כו': </b>על כל שערה אחת יתחייב הנזיר מלקות כשקצץ אותו בהתראה כמו שנתבאר במקומו: אמרו פושט ולובש אינו כשיסור אותו מכל וכל אלא כיון שפשט ראשו והחזירו וכמו כן כשעמד עליו כדי לפשוט וללבוש חייב על כל התראה ואפילו שלא נפשט: 
+
+Mishnah 9
+
+<b>יש חורש תלם אחד וחייב עליו משום שמנה כו': </b>יהיה החמור הקדש כשהקדישו לבדק הבית וכבר ידעת לשון המקרא לא תעבוד בבכור שורך וגו' ולמדנו על כל הקדשים שהם אסורים בעבודה ולפיכך הוא חייב משום עבודה במוקדשין. ועל השור והחמור אחת משום חורש בכלאי בהמה ומלקות אחת משום עובד במוקדשין: ואמרו כלאים בכרם יהיה חייב שתים משום זורע כלאים ומשום כלאי הכרם כמו שנתבאר בספרי ושאר הלאוין מבוארים אין בכל אלה איסור חל על איסור אבל הם איסורים הרבה נכפלו בזמן אחד ולפיכך אינו מן הנמנע שיצטרפו אל אלו הלאוין זולתם הרבה באותו הזמן בעצמו ומעקרנו המחפה בכלאים חייב ולפיכך כשהחזיר העפר ברגלו על הדבר בעצמו שזרע כשהוא מהלך חייב משום לא תזרע כרמך כלאים: 
+
+Mishnah 10
+
+<b>כמה מלקין אותו ארבעים חסר אחת כו': </b>אילו אמר ארבעים במספר היה ראוי להיותם שלימים ולפי שהקדים במספר רוצה לומר שלא ילקה בלא שיעור אלא במנין ידוע כפי מה שיוכל לסבול כמו שנאמר כדי רשעתו במספר כלומר סוף ההלקאה ואמרו אחרי כן ארבעים יכנו רוצה לומר עד ארבעים כמו שלמדנו מפי הקבלה בדברי חכמים ז"ל הואיל וההכאה הוא כפי מה שיוכל לסבול ולא יוסיף על ארבעים לא נכה ארבעים ונניח ההכאה זו דרך שמירה כמו שבאר שהשמירה במיעוט הכאה בא. ורבי יהודה אין דעתו כן ואין הלכה כרבי יהודה: 
+
+Mishnah 11
+
+<b>ואין אומדין אותו אלא במכות הראויות כו': </b>וידוע שזה שנאמר ארבעים יכנו אינו רצונו לומר שילקה ארבעים לא יותר והוא שאמר לא יוסיף וילקה למטה מן הארבעים כפי מה שיוכל לסבול כדי שלא ימות והוא שאמדו לו לפי כחו על רשעתו ויש להקל בזה כגון שאמדוהו היודעים במזגי בני אדם ואמרו שיוכל לסבול עשרים הלקאות ומעקרנו שלא ילקה אלא שמנה עשרה ואע"פ שיוכל לסבול עשרים ועל זה הדרך תקיש. ואמרו אמדוהו אומד אחד כשנתחייב שתי מלקיות או יותר ואמדוהו על דרך משל שיסבול שנים וארבעים ויפטר מן הכל כיון שתחלת האומד [לא] היה יכול לסבול הכל והם כך וכך הלקאות ואם אמדוהו למלקות אחת בלבד יניח אותו עד שיבריא ממלקותו ולוקה פעם שניה כפי מה שיסבול גם כן וכמעשה זה בעצמו יעשה כשעבר עבירה שיש בה לאוין הרבה ועל זה הדין שוה שיתבוננו בשעת האומד אם אמדוהו לסבול הכל או לסבול אחת לאחת: 
+
+Mishnah 12
+
+<b>כיצד מלקין אותו כופת שתי ידיו על העמוד כו': </b>אלה השתי רצועות של חמור לפי שעשה מעשה הבהמות יענש בעורותיהן כמו שנאמר על דרך משל (ישעיהו א׳:ג׳) ידע שור קונהו: 
+
+Mishnah 13
+
+<b>ידה טפח ורחבה טפח וראשה מגעת על פי כריסו: </b>יהיה בבית היד של המלקות נקב שיהיו נתלים בו הרצועות וימשוך בו המלקה כשירצה ויקצר אותו לפי שאין לוקין לאדם אלא ברצועה שתגיע עד טבורו כמו שנזכר: ויגביה הרצועה בשעת ההלקאה בשתי ידיו ויכה בידו אחת לפי שזה יותר שלם בהכאה ויהיה המכה אדם משכיל ממוצע בכחו לא יהיה איש מתעורר ולא משתגע שיכה מכת נקמה באיש ההוא. וצריך שיכה שליש המכות על לבו והשליש בכתף האחת והשליש בכתף האחרת והרמז בזה דאמר רחמנא והכהו לפניו כדי רשעתו ולא לאחריו כדי רשעתו: 
+
+Mishnah 14
+
+<b>והקורא קורא אם לא תשמור לעשות וגו' וכו': </b>גדול הדיינין קורא אלה הפסוקים הנזכרים בשעה שמלקים את הלוקה והסמוך לו במעלה ימנה המכות והשלישי יצוה המכה להכות ויאמר לו הכה כל זמן שיכה אם יהיה מספר ההכאות מספר הרבה יתעכב בקריאת שני הפסוקים האלה ואם הוא מספר מועט ימהר ויכוין כל מה שאפשר שיקדים הקריאה כשתשלם ההכאה וחוזר לראש. ופירוש נתקלקל שיצא הרעי בשעת ההכאה וכבר נשלם בזיונו ורחמנא אמר ונקלה אחיך לעיניך וכיון שנתבזה נסתלק ממנו ואין הלכה כרבי יהודה: 
+
+Mishnah 15
+
+<b>כל חייבי כריתות שלקו נפטרו ידי כריתתן כו': </b>כבר הקדמנו כי המלקות עם התשובה יכפר הכרת. ואמרו כל היושב ולא עבר עבירה הוא רוצה לומר שאפשר לו לעשותה ואין מונעו מעשותה בשום פנים זולתי שמירת מצות התורה כגון יוסף הצדיק וכיוצא בו ואתה יודע לשון התורה והמנע אדם מאכילת הדם והיאך ייעד על זה למען ייטב לך ולבניך אחריך עד עולם כי תעשה הטוב והישר בעיני ה' אלהיך כל שכן בהמנעו מן התענוגים הגופניים הגדולים שהאדם נוטה אליהן בטבעו כמו שזכר והתורה היא שהזהירנו שלא לעשותן כדי להרגיל הנפש שלא להוסיף על מה שהוא מדרך הטבע. ואין הלכה כרבי חנינא: 
+
+Mishnah 16
+
+<b>רבי חנניא בן עקשיא אומר רצה הקב"ה לזכות את ישראל כו': </b>מעקרי האמונה בתורה כי כשיקיים אדם מצוה מתרי"ג מצות כראוי וכהוגן ולא ישתף עמה כוונה מכוונת העולם בשום פנים אלא שיעשה אותה לשמה מאהבה כמו שבארתי לך הנה זכה בה לחיי העולם הבא ועל זה אמר רבי חנניא כי המצות בהיותם הרבה אי אפשר שלא יעשה אדם בחייו אחת מהם על מתכונתה ושלמותה ובעשותו אותה המצוה תחיה נפשו באותו מעשה וממה שיורה על העקר הזה מה ששאל ר' חנניא בן תרדיון מה אני לחיי עוה"ב והשיבו המשיב כלום בא מעשה לידך כלומר נזדמן לך לעשות מצוה כהוגן השיבו כי נזדמנה לו מצות צדקה על דרך שלמות ככל מה שאפשר וזכה לחיי העוה"ב. ופירוש הפסוק (ישעיהו מ״ב:כ״א) ה' חפץ למען צדקו לצדק את ישראל למען כי יגדיל תורה ויאדיר: 
+<small>סליק פירוש המשניות להרמב"ם ממסכת מכות</small> 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Makkot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Makkot/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..41b9ac107c3a5446702d5b719a614ddaa7c04f74
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Makkot/Hebrew/merged.txt	
@@ -0,0 +1,160 @@
+Rambam on Mishnah Makkot
+רמב"ם על משנה מכות
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Makkot
+This file contains merged sections from the following text versions:
+-Vilna edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה מכות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>כיצד העדים נעשים זוממין מעידין אנו באיש פלוני כו': </b>אלו שמנו העדים חללים לפי שהם מעידין על זה שהוא חלל היינו פוסלים זרעם והתורה אמרה ועשיתם לו כאשר זמם לו ולא לזרעו וכן אין חייבין עדים זוממים גלות שנאמר הוא ינוס וגו' ולא זוממים אבל הם חייבין מלקות שנאמר והצדיקו את הצדיק והרשיעו את הרשע למדנו מפי השמועה בפירוש פסוק זה שיש בזה רמז כי כשיעידו עדים והרשיעו צדיק והצדיקו רשע ואח"כ באו עדים אחרים והצדיקו צדיק והרשיעו רשע שמלקין את הרשע שהרשיעו את הצדיק והוא שנאמר אם בן הכות הרשע יהיה אותו דבר שהרשיעו בו איזה דבר שיהיה ואזהרה שלהם מה שנאמר לא תענה ברעך עד שקר ולפיכך מלקין אותן וכך פירש הש"ס: 
+
+Mishnah 2
+
+<b>מעידין אנו באיש פלוני שהוא חייב לחבירו כו': מעידין אנו באיש פלוני שחייב לחברו מאתים כו': </b>ומשלם מאמרם כל המשלם אינו לוקה ולא אמרו כל הלוקה אינו משלם יתבאר לך העקר הקבוע אצלנו כי כשיעשה אדם חטא שהוא חייב עליו מלקות מצד א' ותשלום ממון מצד אחר משלם ואינו לוקה וזה בעדים זוממין והחובל בחברו בלבד כמו שנתבאר בכתובות והלכה כחכמים: 
+
+Mishnah 3
+
+<b>מעידין אנו באיש פלוני שהוא חייב מלקות כו': </b><b>משלשין בממון ואין משלשין במכות כו': </b>משלשין שיחשבו בתשלומי אותו הממון כפי מנינם ואמרה תורה במחויבי מיתה אשר הוא רשע למות ונאמר במחויבי מלקות אם בן הכות הרשע הנה כי כמו שיהרג כל אחד מהן כמו כן לוקה המלקות השלם ואין הלכה כרבי מאיר: 
+
+Mishnah 4
+
+<b>אין העדים נעשים זוממין עד שיזומו את עצמן כו': </b>אמרה תורה והנה עד שקר העד ולא נאמר עדות שקר עד שתהיה העדות על עצם העדים ולא על הדבר שהעידו עליו והוא עדות מוכחשת ונדחו דבריהם של אלו וכאילו אין שם עדים כל עיקר: ואמרו ונהרגו על פיהם ר"ל שיהרגו העדים ע"פ אלו שהזימו ואע"פ שהם תרי ותרי לפי שהעדות על עצמם של עדות ולא באו להעיד על עצמה של עדות לא לקיימה ולא לבטלה לפי שהם אומרים אנו אין אנו יודעים אם זה הרג כמו שאתם חושבים או שלא הרג ואין עלינו לדעת עדותם אבל מה שאנו מעידים שאתם הייתם במקום פלוני ביום פלוני לפיכך שומעין דבריהם ויהרגו העדים: 
+
+Mishnah 5
+
+<b>באו אחרים והזימום באו אחרים והזימום כו': </b>פירוש זה המאמר כי כשיעידו העדים שראובן הרג את שמעון אחר כן בא קהת וחושים והזימו אותם עדים ואחר כך באו עדים אחרים והעידו אותו העדות בעצמו שהעידו העדים הראשונים והוא שראובן הרג את שמעון והזימו ג"כ קהת וחושים לאותם העדים השניים וכן השלישיים ורביעיים ואפילו באו אלף כתות זו אחר זו ויעידו כולם עדות אחת ושני עדים עומדין ומזימין את כולם יהרגו על פי שנים האלו ורבי יהודה אומר כאילו הוא תמה מזה איסטיסית היא זו גזור מן אסטיס והוא צבע שצובעים בו כעין תכלת ונקרא בערבי נל"ג פירוש זה אמר כאילו עדות אלה המזימין יורה של צבעים כל מי שנגע בה יצטבע כמו שזה אומר שכל מי שיעיד אותו עדות יהרג ואין נהרגין אלא כת ראשונה בלבד ואין שומעין מאותן שבאין אחר כן ואין הלכה כר' יהודה לפי שאילו נתבררה עדות העדים השניים ולא ימצא להם מזימין היה נהרג ראובן עם העדים הראשונים שהזימו וגם כן אילו באו עדים ויזימו קהת וחושים יהרג ראובן וקהת וחושים וינצלו העדים הראשונים ועל זה תקיש: 
+
+Mishnah 6
+
+<b>אין העדים זוממים נהרגין עד שיגמור הדין כו': </b>כשנהרג אותו שהעידו עליו ואחר מותו הוזמו העדים לא יהרגו כמו שנאמר כאשר זמם לעשות לאחיו ועדיין אחיו קיים *(אבל החכמים מעידים שהרי הסמיכו עליו) [<small>צריך תיקון רב ואפשר דצ"ל</small> אבל החכמים מעידים <small>ר"ל החכמים דסתרו לראיות הצדוקים מעידים כלומר מורים מתוך הפסוקים שנהרגין משנגמר הדין ועל זה נתן טעם</small> שהרי הסמיכו עליו <small>ר"ל דסנהדרין סמכו על עדותן של אלו דהשתא מתקיימת שפיר נפש בנפש דמשנגמר דינו מקרי גברא קטילא כדאיתא בסנהדרין ע"א: ואם משנגמר דינו</small>]: 
+
+Mishnah 7
+
+<b>על פי שנים או שלשה עדים יומת המת כו': </b>דברי ר"ע פירושו כי העדות היא מתקיימת בשנים וכשנלוה אליהם שלישי יהרג עמהם אם הוזמו שלשתן ואילו הוזם הוא לבדו לא יהרג ולא נתחייב מיתה אלא על שנצטרף לעוברי עבירה ודברי ר"ע ור' שמעון קיימין ואין עליהם חולק ואולם כל א' מהם ענין ברור: וזה שאמרנו עד שיזומו כולם ובלבד שיעיד כל אחד מהם בתוך כדי דבור חבירו ויהיה הכל עדות אחת וכאילו כולם העידו עדות בבת אחת: 
+
+Mishnah 8
+
+<b>מה שנים נמצא אחד מהן קרוב או פסול כו': </b>ענין דברי רבי כי כשיבא קרוב ולא בא להעיד על האיש ההוא אבל בא לראות מה שיעשה ולא ידע אם יש שם קרוב וראה מה שראה תתקיים העדות בשנים כשרים מכלל הרואים ולא נשגיח לנשארים: והלכה כרבי: 
+
+Mishnah 9
+
+<b>היו שנים רואין אותו מחלון זה ושנים רואין כו': </b>זה שהתרה בו כשראה העדים יצטרף עמהם ואם לא ראה אותם לא יצטרף ולפיכך כשיהיה זה המתרה רואה שני העדים שבחלון זה ושני העדים שבחלון אחר וכמו כן הם כולם רואים את המתרה הרי זה מצטרפין ויחזור הכל עדות אחת. ואין הלכה כרבי יוסי: ואמרו שלא תהא סנהדרין שומעת מפי התורגמן הוא דבר ברור וראוי לסמוך עליה: 
+
+Mishnah 10
+
+<b>מי שנגמר דינו וברח ובא לפני אותו ב"ד כו': </b>כבר בארנו בפרק ראשון [הלכה ג] ממסכת סנהדרין כי הסמיכה בארץ ישראל ויש להם רשות לדון בארץ ובחוצה לארץ דיני קנסות ודיני נפשות אבל אין דנין דיני נפשות בחוצה לארץ אלא בזמן שדנין דיני נפשות בא"י כ"ש שאין דנין אלא בזמן שב"ד הגדול בלשכת הגזית כמו שנא' לבלתי שמוע אל הכהן או אל השופט בזמן שיש כהן מקריב ע"ג המזבח יש דיני נפשות ובלבד שיהיו הסנהדרין בלשכת הגזית כלומר במקדש ממש: וזה שזכר ממיעוט המיתה ראוי שיכוונו הסנהדרין זה בהתבוננות ומתון בדינין ואם אינן יכולין ונתקיימה העדות על מי שחייב מיתה יש להם להמית אפילו אלף איש ביום אחד כשיזדמן זה שיהיה ראוי ע"פ התורה: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>אלו הן הגולין ההורג נפש בשגגה היה מעגל כו': </b><b>נשמט הברזל מקתו והרג כו': </b>המעגל במעגלה היא אבן חלקה שהבנאין אצלנו מחליקין וממשמשין בו השטחים עד שמבהיקין: ואמרו כל שדרך ירידתו ואפי' ירידה שהיא לצורך עליה כמו שנאמר ויפל עליו וימות: ורבי אומר שזה שנאמר ונשל הברזל מן העץ ר"ל מן העץ המתבקע וחכמים אומרים מעצו: ופירוש קתו העץ שאוחזין ביד: 
+
+Mishnah 2
+
+<b>הזורק אבן לרשות הרבים והרג הרי זה גולה כו': </b>יעלה על הדעת שזה קרוב למזיד לפי שזרק לרשות הרבים ולא יגלה לפיכך הודיענו שהוא גולה ובלבד שזרק למקום שאין דרך בני אדם לשבת שם באותה שעה אלא על דרך זרות במקרה ולפיכך לא נחשבהו כמזיד וגולה: ור' אליעזר בן יעקב מביא ראיה ממה שנאמר ומצא את רעהו פרט לממציא את עצמו: והלכה כר' אליעזר בן יעקב וכאבא שאול: 
+
+Mishnah 3
+
+<b>האב גולה על ידי הבן והבן גולה על ידי האב כו': </b><b>הסומא אינו גולה דברי ר"י ר"מ אומר גולה כו': </b>כשהאב מכה את הבן שלא ללמדו תורה ולא מדה טובה ולא מלאכה שיתפרנס בה והרגו הוא גולה ואם הכהו על דבר מאלה אינו גולה וזו הסברא בעצמה ברב הרודה את תלמידו ושליח בית דין: ואמרו הכל גולין על ידי ישראל להביא כותי ועבד: ואמרו חוץ מגר תושב ר"ל שגר תושב כשהרג את ישראל אינו גולה אלא נהרג אבל כשהרג ישראל לגר תושב יגלה ישראל ואמרה תורה בהורג בשגגה בלא ראות רבי יהודה אומר מי שאפשר לו לראות יגלה ר"מ אומר אפי' מי שנעדר הראות יגלה: והשונא עונו גדול משיוכל להתכפר בגלות ולפיכך לא יגלה: ואין הלכה לא כר"ש ולא כר"מ ולא כר' יוסי בר' יהודה: 
+
+Mishnah 4
+
+<b>להיכן גולין לערי מקלט לשלש שבעבר הירדן כו': </b>וכן השתים וארבעים עיר ערי הלוים כולם קולטות אלא שאלה השש כל מי שנכנס לשם בין בכוונה בין שלא בכוונה נצול ואותן אם הגיע באחת מהן וידע שהיא קולטת תצילהו ואם אינו יודע שהיא קולטת אינו מצילתו אלא הורג אותו גואל הדם לשם: 
+
+Mishnah 5
+
+<b>ומכוונות להן דרכים מזו לזו שנאמר תכין לך כו': </b>אמרו וידברו אליו רוצה לומר שהם ידברו לגואל הדם אם בקש הרוצח ויאמרו לו בשגגה הרג ואסור להורגו בשלום ומה שראוי לדבר לו כדי לשכך חמתו: ור"מ אומר אינם חייבין להטפל בזה אלא הוא יטעון להציל עצמו. ואין הלכה כר"מ: 
+
+Mishnah 6
+
+<b>רבי יוסי בר' יהודה אומר בתחלה אחד שוגג כו': </b><b>אחד משוח בשמן המשחה ואחד המרובה בבגדים כו': </b><b>משנגמר דינו מת כהן גדול הרי זה אינו גולה כו': </b>כהן שעבר ממשיחתו הוא כשיארע בו מום או אירע בו קרי בכהן גדול ביום הכפורים ומנו אחר תחתיו ובא בהורג נפש זכירת כ"ג ג' פעמים: ור' יהודה שאומר משוח מלחמה לפי שנאמר בהורג נפש לשוב לשבת בארץ עד מות הכהן וחכמים אינם דורשים זה הפסוק לפי שלא אמר בו הכהן הגדול וכשימות אחד מאלה חוזר ואע"פ שהאחד חי: ואין הלכה כר' יהודה: 
+
+Mishnah 7
+
+<b>נגמר דינו בלא כהן גדול וההורג כהן גדול כו': </b><b>אילן שהוא עומד בתוך התחום ונופו נוטה כו': </b><b>הרג באותה העיר גולה משכונה לשכונה כו': </b>הלכה כרבי עקיבא כשיצא מעיר מקלטו במזיד אבל אם יצא בשוגג ההורג אותו יהרג והש"ס תקן זה הלשון ופירשו אף אחר הנוף וזה כי כשיהיה עקרו בתוך התחום ונופו נוטה לחוץ התחום כיון שנכנס תחת נופו נקלט כיון שעקרו בפנים אף נופו קולט וכן כשעקרו בחוץ ונופו בפנים קולט: 
+
+Mishnah 8
+
+<b>כיוצא בו רוצח שגלה לעיר מקלטו [כו'] שהיה בה כו': </b>מחלוקתם היא בארבעים ושתים עיר אבל שש ערי מקלט אין בהם מחלוקת שישבו בהם בלא שכר והלכה כר' יהודה בשני המאמרים: ושררה מעלה וגדולה: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>ואלו הן הלוקין הבא על אחותו כו': </b>ראוי לך שתדע אלה העקרים הרבים שאזכרם בזה המקום והם כי כל מחוייבי כרת בלבד או מיתה בידי שמים ויהיה אותו חיוב בלא תעשה כשיהיה זה בעדים והתראה לוקה ואחר שנלקה ועשה תשובה נפטר מן הכרת וכל המחויבים כרת כולם מפורשים בתורה ומחויבי מיתה יש מהם מבוארים בתורה ויש מהם נרמזים וכבר הקדמנו זכרון כולם במסכת סנהדרין בפ"ט וי"א ובכגון זה נאמר אין חייב אדם בב' דינין כי כשהלקו אותו לא תחול עליו עונש כרת ולא עונש מיתה בידי שמים וידוע הוא כי כל התורה צווי ואזהרה והצווי היא מצות עשה ואזהרה היא מצות ל"ת והלשונות אשר באו בתורה להורות על אזהרה ונאמר בהם שהמצוה הפלונית היא מצות לא תעשה הם ארבעה לא ואל והשמר ופן ואמרו חז"ל [עירובין צו. וש"נ] כל מקום שנאמר השמר פן ואל אינו אלא מצות לא תעשה. ואלה מצות ל"ת נחלקין (חלוק הראשון) לארבעה חלקים אחד מהם מחויבי כריתות. והחלק השני מחויבי מיתה בידי שמים וכבר זכרנו שאלו הב' הם חייבים מלקות. והחלק השלישי מחויבי מיתת ב"ד [* <small>ס"י</small> ואין בהם מלקות דקים ליה בדרבה מיניה]. והחלק הרביעי הם מחוייבי לאוין והם אותם שבאו בהם אזהרה בלבד וזה החלק יש ממנו אזהרות יתחייב עליהם מלקות ומהם אזהרות אין חייב העובר עליהן מלקות ואע"פ שעבר ועשה מעשה שיש בו איסור אבל הש"י יענישו על עברו במה שהוא יודע הש"י. ויודע לך מה שחייב מלקות עליו ומה שאין חייבין עליו מלקות במה שאומר לך והוא זה כי כל הלאוין הנזכרים בתורה נחלקו לשבעה חלקים הששה אין חייבין עליהם מלקות וחלק אחד חייבין עליו מלקות ומה שאני אומר בכאן לאוין ר"ל האזהרה בין שיהיה באחד מארבע לשונות או שיהיה אזהרה שהיא באה מכלל עשה כמו שנבאר. החלק הראשון מהם לאו שניתק לאזהרת מיתת ב"ד או לאזהרת כרת אין לוקין עליו כגון לא יקח איש את אשת אביו לא יהיה קדש בבני ישראל וכמו שנאמר לא יהיה לך אלהים אחרים וכיוצא בהן לפי שזה הלאו אמנם באה אזהרה על העיקר שאצלנו כי התורה אינה מחייבת מיתה ולא כרת עד שיהיה בענין ההוא לאו פשוט וזה מה שאמרו חכמים לא ענש הכתוב אא"כ הזהיר ולפיכך לא נעניש עונש מן העונשין אלא אחר התראה: חלק השני לאו שניתק לתשלומין אין לוקין עליו כגון מה שאמר לא תגנוב לא תעשוק את רעך ולא תגזול וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך אל תונו לפי שמי שעבר על לאו זה הוא חייב בתשלומי ממון: והחלק השלישי לאו שאין בו מעשה כגון לא תלך רכיל בעמך לא תקלל חרש ולא תונו איש את עמיתו שהוא אונאת דברים וכל כיוצא בהם כל לאו שאין בו מעשה אין לוקין עליו חוץ מנשבע ומימר ומקלל חבירו בשם ומקלל עצמו וזולת אלה השלשה אין לוקין עליו ובתוספתא דברכות כל מצות ל"ת שיש בה מעשה לוקין עליו את הארבעים ושאר כל ל"ת שבתורה הרי אלו באזהרה העובר עליו כעובר על גזירת המלך. הנה התבאר לך מזה המאמר ההפרש שיש בין אמרם במקומות לוקה או סופג את הארבעים ובין אמרם במקומות הרי אלו באזהרה ודע זה ושמרהו: והחלק הרביעי לאו שנתק לעשה אין לוקין עליו אלא אם לא קיים העשה שבו כגון מה שאמרה תורה לא תקח האם על הבנים הוא לאו ואם עבר ולקח כאחד אמרה שלח תשלח את האם וזה מצות עשה וכשישלח האם אינו חייב מלקות ולפיכך אינו חייב מלקות על לקיחתם כאחד לפי שיוכל לשלח האם ויקיים העשה ואם תפס אות' עד שמתה האם או ששחטה זולתו ולא יכול לקיים המצות עשה אותה שעה הוא חייב מלקות כ"ש אם המית הוא את האם או ששחטה שבטל העשה שבה שהוא חייב בלא ספק לדעת הכל וכמו כן אמרו לא תכלה פאת שדך וכרמך לא תעולל ופרט כרמך לא תלקט ואם עבר ועשה אמר לעני ולגר תעזוב אותם כלומר יעזוב אותם אחר שלקחם וכן ושכחת עומר בשדה לא תשוב לקחתו לגר ליתום ולאלמנה יהיה וכן לא תבא אל ביתו לעבוט עבוטו השב תשיב לו את העבוט כבא השמש הדין בכל אלה כדין שלוח הקן: החלק החמישי לאו הבא מכלל עשה בזה שנאמר בכהן גדול והוא אשה בבתוליה יקח מלמד שאסור לו ליקח בעולה כי לפי שלא נאמר בו לא יקח אם עבר ולקח בעולה אינו חייב מלקות כמו אם לקח אלמנה או גרושה או זונה או חללה וכן אמרו במצרי ואדומי בנים אשר יולדו להם דור שלישי יבא להם הודיע לנו שדור ראשון ודור שני לא יבא בקהל ואם עבר אינו חייב מלקות לפי שלא נאמר בו לאו בפירוש כמו שנאמר לא יבא ממזר לא יבא עמוני ומואבי: והחלק הששי לאו שבכללות אין לוקין עליו והוא לאו שלא נאמר בפירוש אלא שהוא נלמד מדבר אחר כמו שאמרו חכמים ז"ל במקומות רבות ולאו בפירוש איתמר אלא מכללא אתמר והמשל בזה ולחם וקלי וכרמל לא תאכלו וכשאכל הקלי זה אין מלקין אותו שתי מלקות אחד משום לחם לא תאכלו ואחד משום קלי לא תאכלו וכן אם אכל הכרמל משום כרמל וכמו כן הנזיר אם אכל חרצן או זג אינו חייב שתי מלקות אחד משום חרצן שבא בפירוש והשני משום כל אשר יעשה מגפן היין מחרצנים ועד זג לפי (שזה) [<small>נ"א</small> שזג] הוא לאו שבכללות אלא אם כן אמר בפירוש מכל אשר יעשה מגפן היין לא יאכל מחרצנים ועד זג לא יאכל היה חייב על אכילת חרצן שתים וכמו כן על הזג וכמו כן על הענבים לחים וכן על הענבים יבשים על כל אחת שתי מלקיות אבל לפי שאין לוקין על לאו שבכללות אינו חייב על כל אחד מן הנזכרים אלא לאו אחד ולכן אמרו אל תאכלו ממנו נא ובשל מבושל כאילו אמר אל תאכלו ממנו אלא צלי וכשאכלוהו נא אינו חייב שתים אחד משום נא ואחד משום לא תאכלו אלא צלי לפי שזה הלאו השני מכלל לאו הוא יוצא והוא לאו שבכללות ואמנם על נא ועל מבושל מלקות אחת ודע זה הענין והבן בו היטב לפי שהוא הקשה שבכולן ומזה החלק גם כן שיבא לאו אחד יכלול לשנים שלשה איסורין כגון זה שנאמר לא תאכלו על הדם כי הלאו כלל דברים רבים למדנו ממנו [סנהדרין סג.] לא תאכלו מבהמה קודם שתצא נפשה ולמדנו ממנה לא תאכלו מבשר זבח ועדיין דם במזרק כלומר קודם זריקת הדם על המזבח ולמדנו ממנו אין מברין על הרוגי ב"ד ולמדנו ממנו שבית דין אין אוכלין ביום שהורגים את הנפש ולשון הש"ס באלה האיסורין כולם אין לוקין על אחד מהם וזה הוא לאו שבכללות ר"ל שבכללו איסורין הרבה ולא נתבאר מהם אחד שנוכל לומר לוקין על אותו שנתבאר מלקות אחד כמו שעשינו משל בחדש ופסח וזה יותר מבואר וקל להבין מן המשלים שהקדמנו: והחלק השביעי הוא לאו גרידא והוא שאין בו אחת מאלו השש סבות הנזכרות שלוקין עליו כגון שעטנז וכלאים ונבלה ובשר בחלב וכתובת קעקע ושרט לנפש וזולתם הרבה הנה נתבאר לך שאותן שמלקין אותן מלקות הם המחויבין מיתה בידי שמים ומחויבי כריתות על שעבר על מצות לא תעשה ומחויבי לאו כשלא יהיה באותו לאו אחת מן הסבות שזכרנו מלבד נשבע ומימר ומקלל חבירו בשם לוקין ואף על פי שהוא לאו שאין בו מעשה וכן לאו שניתק לעשה כשלא יתקיים העשה שבו לוקה: הנה נתבאר לך כי כל מה שזכר בזה הפרק אמנם זכר מחויבי מיתה או כרת או לאו מיוחד כמו שיחדנוהו ואין כונתו בזה הפרק לזכור כל מי שהוא מחויב מלקות אבל הוא זוכר קצתם מהם מי שזכר כמו שבא המשל והדמיון ומהם מי שזכר אותם לדין נוסף באותו הלאו שאינו מבואר בפשט המקרא או למחלוקת שנפל בו ובעקרים שהקדמנו לך תדע (כי) כל מחויבי מלקות בין שנזכר או לא נזכר ועדים זוממין חשב להם דבריהם מעשה לפי שהם נצרכים להגיד עדותן בבית דין: 
+
+Mishnah 2
+
+<b>הטמא שאכל את הקדש והבא אל המקדש כו': </b>טבל ומעשר ראשון כשלא נטל תרומתו במיתה כמו שנאמר בתרומת מעשר ולא תשאו עליו חטא בהרימכם את חלבו ממנו ואת קדשי בני ישראל לא תחללו ולא תמותו ודין מעשר ראשון שלא נטלה תרומתו ג"כ ודין תרומה שלא נטל ממנה מעשר אחד הוא והוא טבל כמו שנאמר ונחשב לכם תרומתכם כדגן מן הגורן וכמלאה מן היקב: ומעשר שני והקדש שלא נפדו בא להם לאו גרידא והוא ממה שנאמר לא תוכל לאכול בשעריך מעשר דגנך ותירושך ויצהרך ובכורות בקרך וגו' ודע כי אינו מחויב מלקות על מעשר שלא נפדה אלא כשאכלו אחר שראה פני ירושלים שנאמר לפני ה' אלהיך תאכלנו שנה בשנה לא תוכל לאכול בשעריך ולפיכך אינו חייב מי שאכל מעשר שני בגבולין מלקות עד שיכנס לירושלים כמו שאמרנו מאימתי חייבין משיראה פני הבית ואין הלכה כר' שמעון כי לא נאמר בברייתא אלא בריית נשמה בלבד: 
+
+Mishnah 3
+
+<b>האוכל ביכורים עד שלא קרא עליהם וכו': </b>כשאכל ביכורים אחר שקרא עליהם אינו חייב מלקות לפי שהם נכסי כהן כמו שבארנו במקומו אלו דברי ר' עקיבא אבל חכמים אומרים כי כיון שהניח אותן בעזרה אינו חייב על אכילתן מלקות ואע"פ שלא קרא. ודין ביכורים ג"כ כדין מעשר שני רוצה לומר שאינו חייב עליהם כשאכלם חוץ ובין כהן בין זר עד שיראו פני הבית וכשאכל ביכורים אחר שראו פני הבית קודם הנחה בעזרה לוקה שנאמר לא תוכל לאכול בשעריך מעשר דגנך תירושך ויצהרך וגו' ותרומת ידך אלו ביכורים וכבר בארנו בפרק שלישי [הלכה ז] מתרומות שזה שנאמר ותרומת ידך בכאן הוא נאמר על הביכורים על כל פנים לפי שלא הניח בזה הפסוק כלום מכל הדברים שטעונין הבאה ממקום למקום שלא זכר אותם בפירוש ולא זכר הביכורים והם טעונין הבאת מקום ואמר ותרומת ידך ואין התרומה טעונה הבאת מקום אם כן אינו רוצה לומר אלא הביכורים וכשאכל קדשים חוץ למקומם המסוים לאכילתם עבר על מה שכתוב בתורה לא תוכל לאכול בשעריך: ומה שאמר בכאן מעשר שני חוץ לחומה ואע"פ שמנה קודם לכן מעשר שני והקדש שלא נפדו אין זה כפל דבר אבל המאמר הזה הוא נאמר כשהיה מעשר טהור ואכלו אותו טהור ואכלו חוץ לחומה משיראה פני הבית כמו שפירשנוהו למעלה. ומה שאמר בהלכה שלפני זה מעשר שני והקדש שלא נפדו רוצה לומר כשהיה מעשר שנטמא ואכלו והוא טמא קודם שנפדה ואפילו אכלו בירושלים לפי שכשנטמא מעשר שני בירושלים אסור לאכלו עד שיפדה וזה מה שאמרו מניין למעשר שני שנטמא שפודין אותו בירושלים שנאמר כי לא תוכל שאתו ואין שאת אלא אכילה שנאמר וישא משאות מאת פניו אליהם ואזהרה על אכילת מעשר שני בטומאה הוא ממה שנאמר לא בערתי ממנו בטמא ולמדנו מפי הקבלה בין שאני טהור והוא טמא בין שאני טמא והוא טהור ואינו חייב מלקות על אכילת מעשר שני בטומאה עד שיאכלנו בירושלים דאמר רחמנא בבכור שנפל בו מום בשעריך תאכלנו הטמא והטהור יחדו. ואמרו בכאן לא תוכל לאכול בשעריך וגו' ובאה הקבלה ג"כ בזה התוספת לא תוכל לאכול בירושלים כבשעריך כלומר לא תוכל לאכול מעשר בטומאה בירושלים כמו שתאכל בכור בטומאה בשעריך: ואמר רחמנא לא תותירו ממנו עד בקר והוא לאו שאין בו מעשה ואמרו ועצם לא תשברו בו אמנם בא זה בפסח טהור כמו שבארנו במקומו: 
+
+Mishnah 4
+
+<b>הנוטל אם על הבנים ר"י אומר לוקה כו': </b>רבי יהודה סבר שלאו שנתק לעשה לוקין עליו ואין הלכה אבל העיקר מה שזכרתי לך שאין לוקין אלא אם לא קיים העשה שבה: 
+
+Mishnah 5
+
+<b>הקורח קרחה בראשו והמקיף פאת ראשו כו': </b>לא יקרחו קרחה לחייב על כל קרחה וקרחה וכשימרט משערו על מת בלבד עד שיגלה מעור ראשו כגריס לוקה ואע"פ שלא פירש בכהנים קרחה במת למדנוהו בג"ש ממה שנאמר בישראל ולא תשימו קרחה בין עיניכם למת ונאמר ושרט לנפש לא תתנו לחייב על כל שריטה ושריטה ועל כל נפש ונפש ואמרו לנפש לחייב על כל שרט ושרט ועל כל נפש ונפש. ואמרו על הזקן חמשה על השער שבלחי העליון מלקות ועל הלחי התחתון מלקות אלה שתי מלקיות מצד ימין וכמו כן שתים מצד שמאל ועל מה שנתלש מן השער מן הזקן אחד. וצריך אתה לידע כי המגלח בידו הוא המתחייב מלקות על הפאות ועל הזקן ואינו חייב המתגלח אא"כ עזר למגלח אותו ואז לוקין שניהם: ורהיטני כלי ברזל משרש השער ותולש אותו מעקרו. ומלקט כעין מלקחיים ואין הלכה כרבי אליעזר: 
+
+Mishnah 6
+
+<b>הכותב כתובת קעקע כתב ולא כו': </b>רבי שמעון אומר אינו חייב עד שיכתוב שם עבודת כוכבים על בשרו כאילו אמר לא תשתף עמי שום דבר ולא תקרב עצמך לזולתי וזו היא כוונתו ואין הלכה כר' שמעון: 
+
+Mishnah 7
+
+<b>נזיר שהיה שותה יין כל היום אינו חייב אלא כו': </b>וכשהתרו לו גם כן ואמרו לו זה שאתה שותה שיעורו כך וכך ועל כל שיעור כך ממנו אתה חייב מלקות לוקה כפי השיעורין. וכך פי' בירושלמי: 
+
+Mishnah 8
+
+<b>היה מטמא למתים כל היום אינו חייב אלא אחת כו': </b>על כל שערה אחת יתחייב הנזיר מלקות כשקצץ אותו בהתראה כמו שנתבאר במקומו: אמרו פושט ולובש אינו כשיסור אותו מכל וכל אלא כיון שפשט ראשו והחזירו וכמו כן כשעמד עליו כדי לפשוט וללבוש חייב על כל התראה ואפילו שלא נפשט: 
+
+Mishnah 9
+
+<b>יש חורש תלם אחד וחייב עליו משום שמנה כו': </b>יהיה החמור הקדש כשהקדישו לבדק הבית וכבר ידעת לשון המקרא לא תעבוד בבכור שורך וגו' ולמדנו על כל הקדשים שהם אסורים בעבודה ולפיכך הוא חייב משום עבודה במוקדשין. ועל השור והחמור אחת משום חורש בכלאי בהמה ומלקות אחת משום עובד במוקדשין: ואמרו כלאים בכרם יהיה חייב שתים משום זורע כלאים ומשום כלאי הכרם כמו שנתבאר בספרי ושאר הלאוין מבוארים אין בכל אלה איסור חל על איסור אבל הם איסורים הרבה נכפלו בזמן אחד ולפיכך אינו מן הנמנע שיצטרפו אל אלו הלאוין זולתם הרבה באותו הזמן בעצמו ומעקרנו המחפה בכלאים חייב ולפיכך כשהחזיר העפר ברגלו על הדבר בעצמו שזרע כשהוא מהלך חייב משום לא תזרע כרמך כלאים: 
+
+Mishnah 10
+
+<b>כמה מלקין אותו ארבעים חסר אחת כו': </b>אילו אמר ארבעים במספר היה ראוי להיותם שלימים ולפי שהקדים במספר רוצה לומר שלא ילקה בלא שיעור אלא במנין ידוע כפי מה שיוכל לסבול כמו שנאמר כדי רשעתו במספר כלומר סוף ההלקאה ואמרו אחרי כן ארבעים יכנו רוצה לומר עד ארבעים כמו שלמדנו מפי הקבלה בדברי חכמים ז"ל הואיל וההכאה הוא כפי מה שיוכל לסבול ולא יוסיף על ארבעים לא נכה ארבעים ונניח ההכאה זו דרך שמירה כמו שבאר שהשמירה במיעוט הכאה בא. ורבי יהודה אין דעתו כן ואין הלכה כרבי יהודה: 
+
+Mishnah 11
+
+<b>ואין אומדין אותו אלא במכות הראויות כו': </b>וידוע שזה שנאמר ארבעים יכנו אינו רצונו לומר שילקה ארבעים לא יותר והוא שאמר לא יוסיף וילקה למטה מן הארבעים כפי מה שיוכל לסבול כדי שלא ימות והוא שאמדו לו לפי כחו על רשעתו ויש להקל בזה כגון שאמדוהו היודעים במזגי בני אדם ואמרו שיוכל לסבול עשרים הלקאות ומעקרנו שלא ילקה אלא שמנה עשרה ואע"פ שיוכל לסבול עשרים ועל זה הדרך תקיש. ואמרו אמדוהו אומד אחד כשנתחייב שתי מלקיות או יותר ואמדוהו על דרך משל שיסבול שנים וארבעים ויפטר מן הכל כיון שתחלת האומד [לא] היה יכול לסבול הכל והם כך וכך הלקאות ואם אמדוהו למלקות אחת בלבד יניח אותו עד שיבריא ממלקותו ולוקה פעם שניה כפי מה שיסבול גם כן וכמעשה זה בעצמו יעשה כשעבר עבירה שיש בה לאוין הרבה ועל זה הדין שוה שיתבוננו בשעת האומד אם אמדוהו לסבול הכל או לסבול אחת לאחת: 
+
+Mishnah 12
+
+<b>כיצד מלקין אותו כופת שתי ידיו על העמוד כו': </b>אלה השתי רצועות של חמור לפי שעשה מעשה הבהמות יענש בעורותיהן כמו שנאמר על דרך משל (ישעיהו א׳:ג׳) ידע שור קונהו: 
+
+Mishnah 13
+
+<b>ידה טפח ורחבה טפח וראשה מגעת על פי כריסו: </b>יהיה בבית היד של המלקות נקב שיהיו נתלים בו הרצועות וימשוך בו המלקה כשירצה ויקצר אותו לפי שאין לוקין לאדם אלא ברצועה שתגיע עד טבורו כמו שנזכר: ויגביה הרצועה בשעת ההלקאה בשתי ידיו ויכה בידו אחת לפי שזה יותר שלם בהכאה ויהיה המכה אדם משכיל ממוצע בכחו לא יהיה איש מתעורר ולא משתגע שיכה מכת נקמה באיש ההוא. וצריך שיכה שליש המכות על לבו והשליש בכתף האחת והשליש בכתף האחרת והרמז בזה דאמר רחמנא והכהו לפניו כדי רשעתו ולא לאחריו כדי רשעתו: 
+
+Mishnah 14
+
+<b>והקורא קורא אם לא תשמור לעשות וגו' וכו': </b>גדול הדיינין קורא אלה הפסוקים הנזכרים בשעה שמלקים את הלוקה והסמוך לו במעלה ימנה המכות והשלישי יצוה המכה להכות ויאמר לו הכה כל זמן שיכה אם יהיה מספר ההכאות מספר הרבה יתעכב בקריאת שני הפסוקים האלה ואם הוא מספר מועט ימהר ויכוין כל מה שאפשר שיקדים הקריאה כשתשלם ההכאה וחוזר לראש. ופירוש נתקלקל שיצא הרעי בשעת ההכאה וכבר נשלם בזיונו ורחמנא אמר ונקלה אחיך לעיניך וכיון שנתבזה נסתלק ממנו ואין הלכה כרבי יהודה: 
+
+Mishnah 15
+
+<b>כל חייבי כריתות שלקו נפטרו ידי כריתתן כו': </b>כבר הקדמנו כי המלקות עם התשובה יכפר הכרת. ואמרו כל היושב ולא עבר עבירה הוא רוצה לומר שאפשר לו לעשותה ואין מונעו מעשותה בשום פנים זולתי שמירת מצות התורה כגון יוסף הצדיק וכיוצא בו ואתה יודע לשון התורה והמנע אדם מאכילת הדם והיאך ייעד על זה למען ייטב לך ולבניך אחריך עד עולם כי תעשה הטוב והישר בעיני ה' אלהיך כל שכן בהמנעו מן התענוגים הגופניים הגדולים שהאדם נוטה אליהן בטבעו כמו שזכר והתורה היא שהזהירנו שלא לעשותן כדי להרגיל הנפש שלא להוסיף על מה שהוא מדרך הטבע. ואין הלכה כרבי חנינא: 
+
+Mishnah 16
+
+<b>רבי חנניא בן עקשיא אומר רצה הקב"ה לזכות את ישראל כו': </b>מעקרי האמונה בתורה כי כשיקיים אדם מצוה מתרי"ג מצות כראוי וכהוגן ולא ישתף עמה כוונה מכוונת העולם בשום פנים אלא שיעשה אותה לשמה מאהבה כמו שבארתי לך הנה זכה בה לחיי העולם הבא ועל זה אמר רבי חנניא כי המצות בהיותם הרבה אי אפשר שלא יעשה אדם בחייו אחת מהם על מתכונתה ושלמותה ובעשותו אותה המצוה תחיה נפשו באותו מעשה וממה שיורה על העקר הזה מה ששאל ר' חנניא בן תרדיון מה אני לחיי עוה"ב והשיבו המשיב כלום בא מעשה לידך כלומר נזדמן לך לעשות מצוה כהוגן השיבו כי נזדמנה לו מצות צדקה על דרך שלמות ככל מה שאפשר וזכה לחיי העוה"ב. ופירוש הפסוק (ישעיהו מ״ב:כ״א) ה' חפץ למען צדקו לצדק את ישראל למען כי יגדיל תורה ויאדיר: 
+<small>סליק פירוש המשניות להרמב"ם ממסכת מכות</small> 
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+Rambam on Mishnah Sanhedrin
+רמב"ם על משנה סנהדרין
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rambam on Mishnah Sanhedrin
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+Mishanah: "The Great Sanhedrin consisted of seventy-one, etc." Commentary: "Yehuda (Judah) was not appointed by our teacher Moses, peace be upon him, as part of the general Sanhedrin, because he interpreted the verse 'And they shall bear the burden with you' to mean that they should bear the burden in your place. However, the sages say that the meaning is that they should bear the burden together with you. And the halacha follows the opinion of the sages. Regarding the statement, 'An edah (congregation) that acquits and an edah that convicts,' this means that one edah (congregation) says 'innocent' and the other acts as the prosecutor, and the accused is not convicted until those who convict outnumber those who acquit by two. Therefore, it is necessary to add two more members so that there can be one edah that acquits and one edah that convicts, and two judges. In other words, the majority must convict, and the court does not add more than one. Thus, there are three additional members to the two testimonies. The words of the rabbis are explained in the Talmud, and their count is a Lesser Sanhedrin of twenty-three, and three rows of twenty-three and ten are invalid members of the synagogue. They are individuals who have no occupation other than matters of heaven, meaning to study Torah and attend synagogue. Two scribes, two cantors, two judges, two witnesses, two conspirators, two conspiring witnesses, two treasurers of charity, and a third for distributing charity, a skilled doctor, a notary, and a teacher of young children, totaling one hundred and twenty. Rabbi Nechemiah says that those who are lower in wealth are promoted, and there are thirty and twenty judges, making a total of two hundred and thirty. However, the halacha does not follow the opinion of Rabbi Nechemiah."
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Chapter 6
+
+
+
+Chapter 7
+
+
+
+Chapter 8
+
+
+
+Chapter 9
+
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>All Jews have a share in the world to come:</b> I have seen [fit] to speak here about many great and especially weighty fundamentals of faith. You should know that masters of Torah have had differences of opinion regarding the good that comes to a person when he does the commandments that God commanded us through Moshe, our teacher - peace be upon him - and regarding the bad that will find him if he transgresses them - very many disagreements according to the difference in their intellects. And the reasonings about them have become greatly confused to the point that you will almost not find anywhere a man for whom this matter is clear. And you will not find a definitive thing about it with any person, excepting with much confusion:
+<b>The [first]</b> group reasons that the good is the Garden of Eden and that it is the place where one eats and drinks without physical exertion and without effort; and that there [one finds] houses of precious stones and beds fitted with silk and rivers that flow with wine and fragrant oils and many things of this type. And [they reason] that the bad is <i>Gehinnom</i> and it is a place burning with fire, in which bodies are burned and people are afflicted with all types of afflictions, that are recounted at length. And this group has brought a proof for their reasoning from the words of our rabbis, may their memory be blessed, and from verses of Scripture, the simple meaning of which - completely or partially - fits with what they are saying.
+<b>And the second</b> group reasons and thinks that the anticipated good is the days of the Messiah - may it speedily be revealed - and that in that time, people will all be angels, all living and existing forever and they will become of larger stature and multiply and be powerful until they inhabit the whole world forever. And that Messiah - according to their thinking - will live [forever] with the help of God, may He be blessed. And [they reason] that in those days the earth will produce woven clothes and baked bread and many such things which are impossible. And [they also reason] that the bad is that a person not be in existence during those days and not merit to see it. And they bring a proof from many statements that are found with the sages and from many verses in Scripture, the simple meaning of which is in agreement with what they are saying or with some of it.
+<b>And the third</b> group will think that the good that is hoped for is the revival of the dead, and that is that a person will come to life after his death and will come back, together with his relatives and the members of his household, and eat and drink; and that he will not die again. And [they think] that the bad is that he will not come to life after his death, together with the ones that come back to life. And they bring a proof for this from many statements that are found in the words of the sages and from many verses in Scripture, the simple meaning of which indicates what they are saying or some of it.
+<b>And the fourth</b> group will think that the intention of that which is to come to us for doing the commandments is physical rest and the attainment of worldly desires in this world, like the fat of the lands and many properties and many children and physical health and peace and security, and that the king will be from Israel and that we will rule over the ones that troubled us. And [they think] that the bad that gets to us if we deny the Torah is the opposite of these things, like that which we [experience] today during the time of the exile. And they bring a proof - according to their reasoning- from all of the verses in the Torah, from the curses and the other [sections], and from all of the stories that are written in Scripture.
+<b>And the fifth</b> group - and they are many - join all of these matters together and say that that which is anticipated is that the Messiah will come and bring the dead back to life, and they will enter the Garden of Eden, and they will eat there and drink and be healthy all the days of the world.
+<b>But [about] this</b> amazing issue - I mean, the world to come - you will find few that in any fashion bring it to their mind to think [about it] or [ponder over] this fundamental or determine upon which matter this word applies - if it is the objective or one of the previous opinions is the objective; or to differentiate between the objective and the cause that leads to the objective. Rather what the entire people - the masses and the intelligentsia - ask about is how the dead will arise - naked or dressed; and whether they will arise with the same shrouds with which they were buried, with their embroidery and designs and beautiful stitchery, or with a cloak that only covers their bodies? [And they ask] when the Messiah will come whether there will be rich and poor and if there will be the strong and the weak in his days, and many question like these, all the time. And you who looks into this book, understand this parable that I am drawing for you and then prepare your heart and listen to my words about all of this.
+<b>Place it</b> in your mind that when a they bring a young boy to a teacher to teach him Torah - and that is the greatest good for him as to what he can attain of wholeness - but due to his few years and the weakness of his intellect, he does not understand the level of this good and that which will come to him of wholeness from it. And therefore it is necessary perforce for the teacher who is more whole than he to encourage the study with things that are beloved to him due to the smallness of his years. And [so] he says to him, "Read and I will give you nuts or figs; and I will give you a little honey." And through this he will read and exert himself; not for the actual reading - as he does not know its value - but rather so that they will give him that food. And the eating of these delights is more precious in his eyes than the reading and great good - without a doubt. And so he thinks of the study as labor and effort; and he labors in it so that he will receive through this labor the objective that is beloved to him, and that is a nut or a portion of honey. And when he grows and his intellect becomes stronger, and that thing that was (that will be) weighty for him before becomes light in his eyes and he goes to loving something else, they encourage him and arouse his desire for that thing that is beloved to him. And his teacher says to him, "Read and I will buy you fine shoes or lovely clothes." And through this, he makes efforts to read, not for the actual study, but rather for that garment; and that clothing is more weighty in his eyes than the Torah. And that is for him the objective of its reading. And when he becomes more whole in his intellect and this thing becomes negligible in his eyes, [his teacher] will also place his mind on that which is greater than this. And then his master will tell him, "Learn this section or this chapter and I will give you a dinar or two dinars" And through this, he reads and exerts himself to get that money - and for him, that money is more weighty than the study, since the objective of the study for him is that he get the gold that they promised him for it. And when his intellect is greater and this amount becomes light in his eyes and he knows that this is something insignificant, he will desire that which is weightier this this. And his master will tell him, "Study so that you will be a leader and judge, and people will honor you and rise in front of you - like with so and so and so and so." And he will read and exert himself in order to achieve this stature and the objective will be the honor; that people will honor him and raise him up and praise him. And all of this is despicable. And, nonetheless, it is necessary because of the smallness of the human intellect that he make the objective of wisdom something else besides wisdom, and say for what thing he is learning, and that is that honor will come to him. And this is [making] a laughingstock of the truth. And about such study the sages say it is not for its sake, meaning that he does the commandments and studies and exerts himself in Torah, not for that thing itself, but rather for the sake of something else. And the sages warned us about this and said, (Avot 4:5), "Do not make it [the Torah] into a crown with which to aggrandize yourself, and not into a spade with which to dig into them." And they are hinting to that which I have explained to you; that there is no [ulterior] objective to wisdom - not to receive honor from people and not to earn money - and [so,] one should not be involved in the Torah of God, may He be blessed, to earn money, and there should not be an [ulterior] objective for him in the study of wisdom, except only to know it. And so [too,] there is no objective to the truth except that he knows it is the truth, and that the Torah is the truth; and the objective of its knowledge is to do [what is in] it. And it is forbidden for a whole person to say, "When I do these commandments, which are good character traits; and I distance myself form sins, which are bad character traits - that God, may He be blessed, commanded not to do - what is the reward that I will receive for it?" As this is like that which the child will say, "When I read this, what will they give to me?" And they will say, "Such and such a thing." As when we see the smallness of his intellect that he doesn't understand the size [of what he is involved in], and we see that he asks for another objective, we answer him according to his foolishness; as it is stated (Proverbs 26:5), "Answer a fool according to his foolishness." And the sages have already warned about this as well; that is to say that a person should not render any thing of the [various] things to be the objective of his service to God, may He be blessed, and the performance of the commandments. And this is what the whole man who grasped the truth of [these] things, Antigonos, the man of Sokho, said (Avot 1:3), "Do not be as servants who are serving the master in order to receive a reward, rather be as servants who are serving the master not in order to receive a reward." And indeed he wanted to say with this that one should believe in the truth for the sake of the truth; and this is the matter they call, 'one who serves from love.' And they said, may their memory be blessed (Avodah Zarah 19a), "'His commandments desire greatly' (Psalms 112:1) - Rabbi Eliezer said, 'His commandments; and not the reward of His commandments.'" And how lucid is this and it is a clear proof for that which we have [written] above in the essay. And even greater than this is what they said in the Sifrei on Deuteronomy 11:13, "Lest you say, 'Behold, I am learning Torah so that I will be rich; so that I will be called, rabbi; so that I will receive reward in the world to come'; [for this reason] does the statement teach, 'to love the Lord, your God' - everything that you do, only do it out of love."
+<b>Behold, this matter</b> has been clarified to you, and it has become clear that it is the intention of the Torah and the foundation of the intention of the sages, peace be upon them. And only a crazed fool will ignore this, because silly thoughts and bad ideas have corrupted him and mixed him up. And this is the level of Avraham, our father - peace be upon him (Sotah 31a) - as he served from love. And towards this path, it is fitting that there be arousal. And since the sages, may their memory be blessed, knew that this is a very difficult matter - and not every person can grasp it, and if he grasps it, he doesn't agree with it at the beginning of the matter, and reasons that it is not a clear belief - since a person will only do an act in order to achieve a goal or to prevent a loss, and if it is not so, that matter will be futile and empty for him; [if so] how can you say to one who follows the Torah, "Do these acts and don't do [other] ones," [but] not for the fear of punishment from God, may He be blessed, and not to inherit a goodly reward. This is a very difficult thing, since not all people grasp the truth, to the point that they [reach the understanding of] Avraham, our father - peace be upon him. And therefore they permitted the masses - so that their faith will sit well - to do the commandments with the hope of reward, and to separate from the sins from the fear of punishment. And we encourage them about this and strengthen their intentions [to do the commandments out of ulterior motives], until he grasps and knows what is the truth and the complete way; as we do with a child at the time that he studies, as we have brought in the parable. And they blamed Antigonos, the man of Sokho, about his explaining what he explained to the masses, and they said about this, "Be careful with your words," as is explained in Avot 1:11.
+<b>And the masses</b> do not lose everything by their doing the commandments out of fear of punishment and hope for reward, except that [their performance] will not be complete. And nonetheless it is good for them, so that they have the ability and habit and effort of fulfilling the Torah. And from this they will be aroused to know the truth, and they will turn into those that serve from love. And this is what they said, may their memory be blessed (Sanhedrin 105b), "Truly, a person should be involved in Torah and even not for its sake, as from 'not for its sake,' comes 'for its sake."
+<b>And it is</b> from that which you must know that [with regards] to the words of the sages, may their memory be blessed, people are divided into three groups:
+<b>The first</b> - and it is most of what I have seen and of the compositions that I have seen and of what I have heard about - believes them according to their simple meaning, and does not reason that they have any sort of esoteric meaning. And for them, the impossible things must correspond to reality. However they do this as a result of their not understanding wisdom; and they are far from the sciences and they do not have wholeness so that they be aroused on their own and they did not find someone to arouse them. [These people] hold that the sages, may their memory be blessed, only intended in all of their straight and sweet words what [this group] understood according to their intellect from them, and that they are according to their simple meaning - and even though that which appears in some of their words is repulsive and that which pushes the intellect away. To the point that if it would be recounted to the unlettered - and all the more so to the wise - they would wonder in their pondering over them and say, "How is it possible that there is someone in the world that thinks like this or believes that it is a correct belief - all the more so, that it is good in their eyes?" And one should be pained about the foolishness of this group of simple-minded ones. As according to their opinion, they are honoring and raising the sages; but they are [in fact] lowering them to the lowest depths - and they do not understand this. And as God, may He be blessed, lives, this group destroys the beauty of the Torah and darkens its splendor, and makes the Torah of God the opposite of its intention. As God, my He be blessed, said in the perfect Torah (Deuteronomy 4:6), "that they should observe all of these statutes and they shall say, 'This is certainly a wise and understanding people, this great nation.'" And this group recounts the simple words of the sages, may their memory be blessed, such that when the other nations hear it, they say, "This is certainly a foolish and silly people, this small nation." And the ones that do this the most are the preachers that explain inform the masses of the people about that which they [themselves] do not know. And were it only that since they did not know and understand, they would be quiet, as it is said (Job 13:5), "Were it only that you would be silent, and it will be considered wisdom for you"; or that they would say, "We do not understand the intention of the sages in this statement and not how it is to be explained." But [instead], they think that they understand it and attempt to inform [about] it, to explain to the people what they understood according to their weak intellects - not that which the sages said - and they preach at the heads of the people the homilies from Tractate Berakhot and from the chapter [entitled] Chelek and from others, according to their simple meanings, word for word.
+<b>And the second</b> group is also numerous, and they are the ones that saw the words of the sages or heard them, and understood them according to their simple meaning, and thought that the sages did not intend in them anything more than that which is indicated by the simple [understanding]. And they come to make them foolish and to disgrace them and to bring ill-repute to that which has no ill repute; and they mock the words of the sages. And [they believe that] they are more refined in their intellect than [the sages], and that they, peace be upon them, were stupid, simple-minded fools regarding all of existence; to the point that they did not grasp matters of wisdom in any way. And most of those that stumble in this error are those with pretense to the medical sciences and those that carry on about the laws of the constellations; since they are - according to the their thinking - understanding and wise in their [own] eyes and sharp and philosophers. And how far are they from humanity, according to those that are truly wise and philosophers. Rather, they are more foolish than the first group, and many of them are idiots. And it is an accursed group, since they question great and lofty people, whose wisdom was already made clear to the wise. And were these idiots to exert themselves in the sciences to the point that they would know how it is proper to organize and write things in the science of theology, and things which are similar to it, for the masses and for the wise, and they would understand applied philosophy; then they would understand if the sages, may their memory be blessed, were wise or not; and the matter of their words would be elucidated for them.
+<b>And the third</b> is, as God lives, very small to the point that is not fitting to call them a group except in the same way as one says about the sun that it is a species [even if] it is [in fact] unique. And these are the same people to whom the greatness of the sages, may they be blessed, and the quality of their intellect was made clear, from what was found among their words, [things] that indicate matters that are very true. And even though [these things] are few and scattered in different places in their compositions, they indicate their wholeness and that they grasped the truth; and that the impossibility of the impossible and the necessity of that which exists was also clear to them. And [the members of the third group] knew that [the sages], peace be upon them, were not saying jokes; and it became established for them that [the sages'] words have a revealed and a secret meaning, and that in everything they said about things that are impossible, they were speaking by way of a riddle and a parable - since this is the way of great wise men. And therefore the greatest of wise men opened his book by saying (Proverbs 1:6), "To understand a parable and a metaphor, the words of wise men and their riddles." And it is known to the linguist that a riddle is when the matter intended by it is hidden and not revealed by it, and as it said (Judges 14,12), "I will tell you a riddle, etc." Since the words of the sages are all about supernal matters of ultimacy, they must then be riddles and parables. And how can we blame them for writing wisdom in the way of parable and making it appear as lower things of the masses, when we see that the wisest of all men did this with the holy spirit - I mean Shlomo, in Proverbs and in the Song of Songs and in some of Ecclesiastes? And why should it be difficult for us to explain their words rationally and to take them out of their simple meaning in order that they fit reason and correspond to the truth. And even if they are holy writings, they themselves, explain verses of Scripture rationally and take them out of their simple meaning and make them into parables. And it is the truth, as we find that they said to explain the verse (I Chronicles 11:22), "he smote the two powerful lions of Moav," that it is all a parable; and so [too] that which is stated [further in the verse] "he descended and smote the lion in the pit" is a parable. And so [too] that which is stated (I Chronicles 11:17), "Who will give me water to drink from the well of Beit Lechem," and the entire story is all a parable (Bava Kamma 60b). And so [too] about the story of Iyov in its entirety, some of them said it was a parable (Bava Batra 15a), and they did not explain for what thing it was made a parable. And so [too], some of them said that the dead of Yechezkel was a parable (Sanhedrin 72b). And there are many [examples] like this. And if you, the reader, are from one of the first two groups, do not pay attention to my words and not to any matter of it; since no part of it will be fit for you, but [rather] it will hurt you and you will hate it. For how can light foods that are few in quantity but proper in quality be fit for a person who is accustomed to bad foods - rather, in truth, they will hurt him and he will hate them. Did you not know what the people that were accustomed to eating onions and garlic and fish said (Numbers 21:5), "and our souls are disgusted, etc."? But if you are from the third group, [so that] when you see one of their words that intelligence pushes off, you stop and reflect about it and know that it is a riddle and a parable, and you lay burdened in your heart and occupied by the meaning of the idea in the composition and in its rational meaning and think to find the intelligent intention and the straight faith, as is states (Ecclesiastes 12:10), "to find words of desire and written straightly, even words of truth" - and [if so], look into this book of mine and it will help you, with God's help.
+<b>And now I will</b> begin to speak about that which I intended: You should know that just like the blind man does not grasp appearance of colors and the deaf man does not grasp the sound of voices and the eunuch sexual desire, so too bodies do not grasp spiritual pleasures. And just like the fish do not know the element of fire, since they are in the element of water, which is its opposite; so too, in this physical world, pleasures of the spiritual world are not known. Rather we do not have among us any of this pleasure, but only pleasures of the body and that which is grasped by the senses [regrading] food and drink and sex. And anything besides these is non-existent for us and we do not recognize it. [Neither] do we grasp it at first thought, but only after great analysis. And it is fitting that it is like this, since we are in the physical world, and that is why we only grasp the lower temporary pleasures. But the spiritual pleasures are permanent, lasting forever, without end. And there is no connection or similarity in any way between these [two types] of pleasures. And it is not fit for us, the masters of Torah, and not for the Godly of the philosophers that we should say that the angels or the stars or the spheres do not have any pleasure; but rather they truly have great pleasure in that they know and grasp the truth of the Creator, may He be blessed. And so [too], when the one that will be purified is purified and he goes up to that level after his death, he does not grasp the physical pleasures and does not want them. But rather it is similar to if a king who is the top of the government would divest himself of his kingdom and his government and go back to playing ball with children, like he used to do before his kingdom. Since that was in his being small of years when he did not distinguish between the worth of these two things; just as we today praise and elevate the physical pleasures and not the spiritual pleasures. And when you reflect on the matter of these two pleasures, you will find the inferiority of the one and loftiness of the other - and even in this world. And that is because you will find that most people always tire themselves and their bodies in toil and exertion, that has no equal, in order that worth and honor come to him and that people elevate him. And this pleasure is not pleasure of food and drink. And likewise, many people will choose to take revenge on his enemies more than acquiring many physical pleasures. And [also] many people distance themselves from the greatest of the physical pleasures out of fear that disgrace and embarrassment from people come to him from this, or because he is seeking to have a good name. And if its matter is such in this physical world, all the more so is it in the spiritual world; and that is the world to come - that our souls will fathom there the knowledge of the Creator, may He be blessed, just like the supernal bodies fathom [Him] or more [so]. And this pleasure cannot be divided into sections and cannot be recounted; and you will not find a parable by which to compare this pleasure. But rather it is as the prophet, peace be upon him, said when the greatness of that good and its value were so wondrous in his eyes. He said (Psalms 31:20), "How great is Your good that You have hidden for those that fear You." And so [too], they, may their memory be blessed, said (Berakhot 17a), "In the world to come there is no eating and no drinking and no bathing and no anointing and no intercourse, but rather the righteous ones sit and their crowns are upon their heads and they derive pleasure from the radiance of the Divine Presence." He wants to say by stating, "and their crowns are upon their heads," the permanence of their soul in the existence of that which is fathomed by them, and that is the Creator, may He be blessed; and in that He - meaning that which is fathomed (the active Intellect) - and he are one thing, as the philosophers have mentioned in ways that are [too] lengthy for here. And by their saying, "and they derive pleasure from the radiance of the Divine Presence," I would say that those souls derive pleasure in that which they grasp and know of the truth of the Creator, may He be blessed, like the holy creatures and the other levels of angels derive pleasure, in what they grasp and know of His existence. Behold, that the ultimate good and objective is to reach this supernal company and to be with this honor and the level mentioned, and the preservation of the soul - as we have explained - without an end, in the existence of the Creator, may He be blessed, Who is the cause of its existence, since [the soul] has grasped Him, as is explained by the first philosophers. And this is the great good, to which there is no good to equate to it and no pleasure to compare to it, since how can the eternal that has no end and no finish be compared to something finite. And this is what it stated (Kiddushin 39b), "'In order that it will be good for you and you will lengthen your days' (Deuteronomy 22:7) - in the world that is completely long." And the complete bad and great reprisal is that the soul be cut off and be destroyed and that it not be alive and existent. And this is the cutting off (<i>karet</i>) that is written in the Torah, as in (Numbers 15:31), "and that soul will surely be cut off (<i>hikaret, yikaret</i>)." And they, of blessed memory, said, "<i>Hikaret</i> - in this world, <i>yikaret</i> - in the world to come" (Sanhedrin 64b). And it is stated (I Samuel 25:29), "the soul of my master shall be bundled in the bundle of life." Behold, in all that he chose and accustomed himself to the pleasures of the body and disdained truth and loved falsehood, his soul was cut off from this level and it remained cut off matter [after his death]. And the prophet, peace be upon him, already elucidated that the world to come is not grasped by the physical senses and this is what is stated (Isaiah 64:3), "an eye has not seen, O Lord, except for You." And they said in explanation of this, "All of the prophets only prophesied about the days of the Messiah, but about the world to come, 'an eye has not seen, O Lord, except for You'" (Berakhot 34b). As for the matter of good outcomes and reprisals and bad (besides cutting off) that are written in the Torah, it is what I will explain to you. And it is that He says to you, "If you will do these commandments, I will help you with their performance and to be complete in them, and I will remove from you all of the obstacles and impediments." As it is impossible for a man to do the commandments for Him, when he is sick and hungry or thirsty and in a time of war and siege. And therefore He makes it come out that all of these matters will be removed, and that they be healthy and quiet until [their] knowledge is perfected and they merit life in the world to come. Behold that the objective of the reward of doing [the precepts of] the Torah is not in all of these things. And so too, if they violate the Torah, the punishment of these bad things that will befall them is [so that] they will not be able to do the commandments; and as it is stated (Deuteronomy 28:47), "Since you did not serve." And when you reflect upon this with complete reflection, you will find it is as if He says to you, "If you have done some of the commandments from love and with effort, I will help you to do them all, and I will remove from you the obstacles and impediments; and if you abandon one of them in the manner of disgracing [it], I will bring impediments to you that will impede you from them doing all of them, until you not have wholeness and existence in the world to come. And this is the matter that they said, of blessed memory (Avot 4:2), "The payment (reward) of a commandment is a commandment and the payment of a sin is sin." And the Garden of Eden, however, is a rich and fertile place - the choicest of lands. It has many rivers and fruit-bearing trees. God, may He be blessed, will reveal it to people in the future to come and show that way that leads to it, and they will enjoy it. And it is possible that they will find very wonderful plants that are very useful in it, besides the ones that are known and famous to us. And all of this is neither impossible nor unlikely, but rather it is likely - and even if had not been written in the Torah; all the more so, since it is elucidated and publicized in the Torah. <i>Gehinnom</i>, however, is the name for the pain and the punishment that will come to the evildoers, but the Talmud did not give a [definitive] description of this punishment. Rather, there are those that say that the sun will approach them and burn them, and their proof to this is from that which is stated (Malachi 3:19), "behold [the sun of] the day is coming, burning like a furnace." And there are some that say that a strange heating up will begin in their bodies and burn them, and their proof to this is from that which it states (Isaiah 33:11), "your spirit is fire, it shall consume you." And the revival of the dead is from the main fundamental principles of Moshe, our teacher - peace be upon him. And there is no religion and no attachment to the Jewish religion for the one who does not believe [in] this. But it is [only] for the righteous, and so [too] is [this found in] the language of Bereishit Rabbah, "The power of rain is for the righteous and for the evildoers, but the revival of the dead is only for the righteous." And how should the evildoers be revived - as they are dead even in their lifetime? And so [too] did they say (Berakhot 18b), "Evildoers are called dead even in their lives, righteous people are called living even in their death." And you should know that man, per force, must die and decompose and return to what he is composed of. The days of the Messiah, however, is the time when rulership will return to Israel and that they will go back to the land of Israel and that this king will be very great, and the seat of his rulership will be in Zion (Jerusalem). His fame will grow and his mention will be among all of the nations, [even] more than King Shlomo. And all of the peoples will make peace with him and all of the lands will serve him, due to his great righteousness and due to the wonders that will come about though him. And anyone that comes against him, God, may He be elevated, will deliver into his hand. And all of the [relevant] verses in Scripture testify to his success and our success with him. And nothing about existence will change from what it is now, except that rulership will return to Israel. And this is the language of the sages (Sanhedrin 91b), "There is no difference between this world and the days of the Messiah except for the subjugation by the nations alone." And there will be in his days rich and poor, strong and weak, in relation to each other. But it will be very easy in those days for people to find their sustenance; to the point that with a little effort that a person exerts, a great output will result. And this is what they said (Shabbat 30b), "In the future the land of Israel will produce loaves of bread and woolen garments"; since people say that when a person finds something prepared and ready, "So-and-so found baked bread and cooked food." And the proof to this is that which is stated (Isaiah 61:5), "and foreigners shall be your plowmen and your vintners," to show that there will [still] be planting and reaping. And therefore this sage who said this statement to his student got angry when [the latter] did not understand his words and thought that it was as its simple meaning. And he responded to him according to his understanding and that answer was not a true answer. And the proof that he did not respond to him with a true answer is that he brought a proof from (Proverbs 26:4-5), "Do not answer a fool according to his folly[... Answer a fool according to his folly]." And the great objective that will occur in those days is that we shall rest from the subjugation by the nations which prevents us from the performance of all of the commandments; and that wisdom will grow, as it is stated (Isaiah 11:9), "since the earth will be full of the knowledge of the Lord." And the wars will cease, as it is stated (Micah 4:3), "and nation will not lift up sword against nation." And great wholeness will be found in those days and we will merit through it to life in the world to come. But the Messiah will die and his son will reign in his place, and [likewise] his grandson. And the prophet has already elucidated his death: "He will not tire and will not be crushed until he puts justice in the world"(Isaiah 42:5). And his rulership will extend for very many days and the lives of people will also lengthen. Since when worries and troubles are removed, the days of a man are lengthened. And one should not wonder that his rulership will last for thousands of years, since the sages said about the gathering of good, that when it gathers, it will not quickly separate. And we do not desire and hope for the days of the Messiah because of the multitude of produce and wealth and not [since] we will ride on horses and not [since] we will drink wine accompanied by types of song, as ones of confused intellect imagine. But [rather] the prophets and pious ones desired the days of the Messiah - and their longing for it grew - because of what will be in it from the gathering of the righteous and the proper administration and wisdom, and from the righteousness of the king and his great uprightness, and the heft of his wisdom and closeness to God, as it is stated (Psalms 2:7), "the Lord said to me, 'You are my son, I conceived you today'"; and the performance of all of the commandments of the Torah of Moshe, our teacher - peace be upon him - without negligence and laziness and without duress. As it is stated (Jeremiah 31:33), "And they will not continue to teach a man [to his brother and a man to his fellow] saying, 'Know the Lord,' since they will all know me, from their small ones to their big ones"; "and I have placed my Torah in their hearts" (Jeremiah 31:32); "and I will remove your heart of stone from your flesh" (Ezekiel 36:26). And there are many of these [types of] verses about this matter. And through these matters, they would strongly attain [life in] the world to come. And the objective is the world to come and towards it is the effort. And therefore this sage (the author of this mishnah), who is established in his knowledge of the truth, investigated [what is] the ultimate objective and left that which was other than it, and said, "All Jews have a share in the world to come." And [even] if it is the desired objective, it is not fitting for one who wants to be one who serves from love, that he should serve in order to reach the world to come, as we have elucidated in what came before. But [rather], one should serve in the way that I will say. And that is that if he believes that there is wisdom, and it is the Torah which came to the prophets from the Creator, may He be elevated, who informed them through it of the virtues and they are the commandments and the defects and they are the sins, [then] it is fitting for him from the angle of his being a man of proper disposition that he should do the good and go away from the bad. And when he does this, he achieves humanness and is distinguished from animals. And when a person is whole [like this], it is from the nature of the whole person that there not be an impediment for his soul to exist in the existence that is known for it, and that is the world to come, as we have said. And this is [the meaning of] what is stated (Psalms 32:9), "Do not be like a horse, like a mule that does not understand, with a bit and a bridle is his mouth restrained" [to be] like the impediments of animals from impulses, which is something external, like a bit and a bridle. And it is not fitting for a person to be like this, but [rather] his impediment should be from him and from his essence. I mean to say that the human form when it is complete is what impedes him from those things that wholeness prevents, and these are called the defects. And [his form] will energize him and push him towards that which will bring him to wholeness and that is the virtues. This is what has been clarified to me from all of their words about this lofty and weighty matter. And I will still write a composition in which I will gather all of the homilies that are found in the Talmud and in other [books] and I will elucidate them and analyze them such that they be fitting with the truth of [their] matters, and I will also give proofs [to this] from their words. And I will reveal which of the homilies are like their simple understanding and which are parables and which were dreams [even though] they are described in completely straightforward statements, as if they were in a waking state. And in that composition I will elucidate for you many beliefs and there I will elucidate all of the things of these principles that I have given to you a little [here, that you] extrapolate from them to the others. And one should not be exacting with me, that in this essay I have somewhat overlooked words and matters about which experts are exacting; since I have overlooked this exactitude to allow for understanding for the one that has no prior education in this lofty matter that not all people grasp. And [concerning others enumerated by the mishnah as not having a share in the world to come,] the word, "<i>epikores</i>," is Aramaic. Its meaning is one who abandons (<i>mafkir</i>) and denigrates the sages or a specific Torah scholar or denigrates his teacher. And they said that "outside books" are the books of those who err and so [too] the book of Ben Sira - and he composed books that included buffoonery about matters of facial recognition. They do not have reason or a point except for wasting time with vanities. For example, those books found by the Arabs of historical stories and the conduct of kings, the genealogy of the Arabs, songbooks and the like are from the books that do not have any wisdom or physical benefit, except for wasting time. "And one who whispers [an incantation] over a wound" [has no share in the world to come] - and provided that it is with spit - because this involves a denigration of God, may He be blessed. And [likewise], one who pronounces the name [of God] with its letters, <i>yod, hay vav, hay</i> - which is the explicit name (<i>shem hameforash</i>). And they have already mentioned things besides these, that if one does them, he has no share in the world to come: they said (Bava Metzia 59b), one who whitens the face of his fellow in public and one calls his fellow by his nickname and (Yerushalmi Chagigah 2:1) one who derives honor from his friend's disgrace. Since one would not do from these acts - and even though one might think them to be light sins - except for one with an inferior spirit that does not have wholeness and is not fitting for the world to come. And from that which is necessary that we mention here - and [here] is the most fitting of all places - is that the fundamental beliefs and the foundational principles of our religion are thirteen principles:
+<b>The first principle</b> To believe in the existence of the Creator, may He be blessed, and that is that there is a Being complete in all the ways of existence. He is the cause of the existence of all other things in existence. Through Him does their existence survive and from Him is their survival. And one cannot imagine the lack of His existence, since in the lack of His existence, the existence of all things dissolves and no thing's existence would survive. And if we were to imagine the lack of all other things in existence besides Him, the existence of God, may He be blessed, would not dissolve and not be diminished. Unity and Mastery only belong to God, may His name be blessed, since He suffices in His [own] existence. It is enough for Him to be by Himself and He doesn't need the existence of anything else. And everything besides Him of the angels and the bodies of the planets and what is in them and what is below them - all need Him for their existence. And this is the first principle, [and] it is indicated by the 'first commandment' - "I am the Lord, your God" (Exodus 20:2).
+<b>The second principle</b> The unity of God, may He be blessed, which is to say that we believe that He who is the cause of everything is one. And He is not like one of a pair and not like one of a group and not like one person that can be divided into many [smaller] units and not like a simple body which is numerically one [but] can be infinitely divided. Rather He - God, may He be blessed - is one in a unity that has no unity like it. And this is the second principle, [and] it is indicated by that which is stated, "Listen Israel, the Lord is our God, the Lord is one."
+<b>The third principle</b> Denial of His physicality and that is that we believe that this Unity that we mentioned is not a body and not the power of a body and that actions of a body do not relate to Him, not in His essence and not in His doings. And hence the sages, may their memory be blessed, denied [the possibility of] His composition and dissolution and said (Chagigah 15a), "Above there is no sitting or standing, no backside (<i>aoref</i>) and no weariness (<i>aipui</i>)," which is to say say no dissolution, and that is <i>aoref</i>, and no composition, and that is <i>aipui</i>, as per the usage (Isaiah 11:14), "And they <i>aifu</i> on the shoulder of the Philistines," which is to say they pushed themselves onto [their] shoulder to connect to them. And the prophet said (Isaiah 40:25), "'And to whom do you compare Me and I be equated,' says the Holy."[But] were He a body, He would be comparable to [other] bodies. And everything that comes in the holy Scriptures that describes Him in physical ways, such as walking or standing or sitting or speaking, or similar to it, it is all by way of metaphor. And so did the rabbis say (Berakhot 31b), "The Torah speaks in the language of people." And the sages already spoke much about this matter. And this third principle is indicated by that which is stated (Deuteronomy 4:15), "for you did not see any image" - which is to say, you did not perceive Him as something with an image, because He is - as we mentioned - not a body and not the power of a body.
+<b>The fourth principle</b> Preexistence and that is that we believe that this Unity that we mentioned is absolutely preexisting, and that no other existing thing besides Him was preexisting in relation to Him. And the proofs to this in the holy Scriptures are many. And this fourth principle is indicated by that which is stated (Deuteronomy 33:27), "The abode of the preexisting God."
+<b>The fifth principle</b> That He is the One that is fitting to serve and to exalt and to make His greatness known and to do His commandments; and not to do this to that which is below Him in existence - from the angels and the stars and the spheres and the elements and what which is composed of them. As they are all designed and there is no judgement and no free choice in their actions - only to Him, may He be blessed. And so [too], it is not fitting to serve them in order that they be intermediaries to bring them closer to Him, but rather to Him alone should they direct their thoughts and leave everything besides Him. And this fifth principle is that idolatry (worship of others) is prohibited, and most of the Torah prohibits this.
+<b>The sixth principle</b> Prophecy and that is that a person should know that among the human species, there is found those that naturally have highly elevated character traits and great wholeness and their souls become fit until they receive the form of the intellect. Afterwards that human intellect clings to the Active Intellect and It emanates lofty emanation to him. And these are the prophets and this is prophecy and this is its understanding. And the full elucidation of this principle is very lengthy and it is not our intention to demonstrate all of its paradigms and to elucidate the nature of its attainment; as this is the understanding of wisdom, more generally. Rather, I am mentioning it only in passing. And the verses of the Torah testify to the prophecy of many prophets.
+<b>The seventh principle</b> The prophecy of Moshe, our teacher - peace be upon him - and that is that we believe that he was the father of all the prophets that were before him and that arose after him, [meaning] that all are below him in [loftiness] and that he is the chosen one from the entire human species. [This is so] since he grasped more of His knowledge than any man who lived and more than any man who will live, and he arrived at an elevation above man - until he reached the level of angels and was included in the domain of the angels. No barrier remained that he did not pierce and go through and no physical impediment impeded him and no defect - whether large or small - was a part of him. And the illusory and physical powers and their perceptions disappeared from him and the power of arousal and desire were separated from him and he remained only intellect. And about this matter, it is stated about him that he would speak with God, may He be blessed, without an angelic intermediary. My desire was to elucidate this amazing matter and to open the lock from the verses of the Torah and to explain the meaning of "Mouth to mouth" (Numbers 12:8) and the entire verse besides [this phrase] about this matter. However, I saw that these matters would require very many proofs and that we would have needed many propositions and introductions and parables, and that we first elucidate the existence of angels and the difference in their level from the Creator, God - may He be blessed - and that we elucidate the [nature of the] soul and all of its powers. And the circle would be so wide to the point that we would speak about the forms that the prophets spoke about, that are fitting for the Creator and for the angels. And we would enter into this with a full posture and in its context. And a hundred pages would not suffice just for this matter - and even if it was greatly shortened. And therefore I will leave it for its place, whether in the book of homilies that I have projected to write or in the books of prophecy that I am involved with or in the book that I will write to elucidate these principles.
+<b>And</b> I will return to the understanding of this seventh principle and I will say that the prophecy of Moshe, our teacher - peace be upon him - is distinct from the prophecy of all [other] prophets in four ways: The first one is that any prophet that existed was only spoken to by God, may He be blessed, through an intermediary. And Moshe was without an intermediary, as it states, "Mouth to mouth will I speak to him." And the second matter is that any [other] prophet would not get prophecy except when he was sleeping - as it is stated in many places, "in a dream at night," "in an apparition at night" and many like this - or during the day after falling into a trance in such a way that all of his feelings disappear from him and his [faculty of] thought becomes [fully] available, like in the matter of a dream. And this matter is called an apparition or a vision and about it, it is stated, "the vision of God." And the [divine] speech would come to Moshe during the day and he would be standing between the two cherubs (of the tabernacle), as God, may He be blessed, testified about it, "And I will meet you there" (Exodus 25:22). And God, may He be blessed, said (Numbers 12:6-8), "if you will have prophecies, etc. Not so is my servant, Moshe [...] Mouth to mouth I will speak to him, etc." And the third matter is that when a prophecy comes to [another] prophet - even though it is in a vision and through an angel - his powers weaken and his frame shrinks and a very great fear comes upon him; [so much so] that his spirit almost leaves him, as it is stated in Daniel 10:8-16, when [the angel,] Gavriel spoke with him, he said, "and there remained no strength in me and my expression changed upon me to destruction and I retained no strength," and he said, "and I was asleep on my face and my face was to the ground," and he said, "my pains have turned upon me." But Moshe, peace be upon him - was not like this; since the [divine] word would come upon him and fear and trembling would not come upon him in any way; as it is stated (Exodus 33:11), "And the Lord would speak to Moshe, face to face, as a man would speak to his fellow"; which is to say, just like the speech of his friend does not cause trembling to a person, so [too] was Moshe - peace be upon him - that he would not tremble from the [divine] word, and even though he was face to face. And this is because of the strength of his intellect's cleaving [to God], as we have mentioned.
+And the fourth matter is that the spirit of prophecy did not rest upon all of the [other] prophets according to their will, but only according to the will of God, may He be blessed. As behold, [it would happen that] a prophet would remain for days or years and not receive prophecy. And he would remain and request from the Creator, God - may He be blessed - that he inform him about something in prophecy and he would wait until he prophesied, for days or months, or He would not inform him in any regard. And there were among them groups that would prepare themselves and purify their thoughts - as Elisha did, as it is written (II Kings 3:15), "And now get me a musician" - and prophecy would come to him. But it was not necessarily [the case] that he would prophesy at the time that he prepared for it. But Moshe, our teacher - peace be upon him - [could receive prophecy] at any time that he wanted: He said (Numbers 9:8), "Wait and I will hear what the Lord commands for you"; and it is stated (Leviticus 16:2), "speak to your brother Aharon, that he should not come at any time to the Holy" - the sages, may their memory be blessed, said (Sifra on Leviticus 16:2), "Aharon is [in the category of] 'he should not come [at any time],' but Moshe is not [in the category of] 'he should not come.'
+<b>The eighth principle</b> That the Torah is from Heaven and that is that we believe that this Torah that is given to us through Moshe, our teacher - peace be upon him - is completely from the mouth of the Almighty; which is to say that it all came to him from God, may He be blessed, in a manner that is metaphorically called speech. And no one knows how it came to him except Moshe himself, peace be upon him - since it came to him. And [we believe] that he was like a scribe who is dictated to and writes down all of the events, the stories and the commandments. And therefore [Moshe] is called the engraver. And there is no difference between "And the sons of Cham were Kush and Mitsrayim" (Genesis 10:6), "and his wife's name was" Meheitabel" (Genesis 36:39), "And Timnah was his concubine" (Genesis 36:12) [ on the one hand] and "I am the Lord, your God" (Exodus 20:2) and "Hear Israel" (Deuteronomy 6:4) [on the other]; since they are all from the mouth of the Almighty and it is all the Torah of God - complete, pure and holy truth. And anyone who says, "These type of verses or stories were written by Moshe on his own," is for our sages and prophets a heretic, and one who reveals [incorrect] faces [of the Torah] more than all of the heretics; since he thinks that there is a heart and a peel to the Torah and that these chronicles and stories don't have a point to them and that they are from Moshe our teacher - peace be upon him. And this matter of one who holds that the Torah is not from Heaven, the sages said about it (Sanhedrin 99a), that it is one who believes the whole Torah is from the mouth of the Almighty except for this one verse, which the Holy One, blessed be He, did not say, but rather it was from Moshe himself. And this is "Since he disgraced the word of the Lord" (Numbers 13:31) - God, may He be blessed, is above the statements of the heretics. Rather every single word of the Torah contains wisdom and wonders for the one who understands them. And their ultimate wisdom is not [fully] grasped, as 'its measure is longer than the earth and broader than the sea.' And a man should only walk in the footsteps of of David, the anointed of the God of Yaakov, who prayed (Psalms 119:18), "Uncover my eyes and I shall look upon the wonders of Your Torah." And so too, the accepted understanding of the Torah is also from the Almighty; and [so] that which we today make a [certain] form for the <i>sukkah</i>, the <i>lulav</i>, the <i>shofar</i>, the <i>tsitsit</i>, the <i>tefilllin</i> and other [such maters], it is the exact form that God, may He be blessed, said to Moshe, and which [Moshe] told to us - and he is reliable in his charge. And the statement that indicates this principle is that which is stated (Numbers 16:28), "with this shall you know that it is the Lord that sent me to do all of these acts, and it is not from my heart."
+<b>The ninth principle</b> Faithful transmission and that is that this Torah has faithfully been transmitted from the Creator, God - may He be blessed - and not from anyone else. And [so] it cannot be added to and it cannot be taken away from, as it is stated (Deuteronomy 13:1), "you shall not add to it and you shall not take away from it." And we have already elucidated this principle in the introduction to this composition.
+<b>The tenth principle</b> is that God, may He be blessed, knows the actions of people and does not ignore them. Not like the opinion of the one that said that 'the Lord abandoned the earth,' but rather as it is stated (Jeremiah 32:19), "Great of counsel and mighty of works, as Your eyes are open upon all the ways of people, etc."; "And the Lord saw that the evil of man was mighty upon the earth, etc." (Genesis 6:5); and it is stated (Genesis 18:2), "the yelling of Sodom and Ammorah, as it was mighty." And this is what indicates this tenth principle.
+<b>The eleventh principle</b> is that God, may He be blessed gives reward to the one who does the commandments of the Torah and punishes the one who transgresses its prohibitions and that the great reward is the world to come and that the strong punishment is being cut off. And we have already said about this matter that which will suffice. And the verse that indicates this principle is that which is stated (Exodus 32:32), "And now, if You will lift up their sin; but if not, erase me please," and God, may He be blessed, answered him (Exodus 32:33), "The one who sins against Me, I will erase from My book" - this is a proof that that He knows the servant and the sinner to give reward to this [one] and punishment to that [one].
+<b>The twelfth principle</b> The Messianic era and that is to believe and to confirm that he will come and not to think that he is late. 'If the tarries, wait for him' and do not give him a [set] time and do not create analyses from the verses to extrapolate the time of his coming. And the sages said (Sanhedrin 97b), "The spirit of those that calculate the end should blow up." And [from this principle is] that he believes that [the Messiah] will have great advantage and stature and honor above all of the kings that ever were; according to that which all of the prophets prophesied about him; from Moshe, our teacher, - peace be upon him - to Malachi, peace be upon him. And one who doubts him or for whom his stature is diminished denies the Torah, as the Torah testifies about him in <i>Parshat Bilaam</i> and in <i>Parshat Atem Netsavim</i>. And included in this principle is that there should not be a king in Israel except from the House of David alone. And anyone who disputes [the status] of this family, denies the name of God, may He be blessed, and the words of His prophets.
+<b>The thirteenth principle</b> The Revival of the dead and we have already elucidated it. And when a person believes in all of these principles and his faith in them is clarified, he enters into the category of Israel; and it is [then] a commandment to love him and to have mercy upon him and to act with him according to everything which God, may He be blessed, commanded about the a man towards his fellow, regarding love and brotherhood. And even if he does what is in his ability from the sins, because of desire and the overpowering of his base nature, he is punished according to his sins, but he [still] has a share in the world to come, and is [only considered to be] from the sinners of Israel. But if one of these principles becomes compromised for a person, behold, he exits the category of Israel and denies a fundamental [dogma] and is called an apostate, a heretic and 'someone who cuts the plantings.' And it is a commandment to hate him and to destroy him, and about him it is stated (Psalms 139:21), "Do I not hate those that You hate, O Lord." And behold, I have written at great length about these things and I have gone on a tangent from the subject of my composition, but I have done this because I saw an [important] point to it about faith - as I have collected many useful things scattered in [various] great books. And you should know them and have success with them and review (these) [over them] many times and reflect on them with a proper reflection. And if your heart carries you away to think that you understand its content from one [reading] - or from ten - you will know that it has carried you away falsely. And therefore, do not haste in your reading of it; since I did not write it according to that which [just] came to me, but rather after great analysis and reflection. And after I saw clear and true opinions and [also] those not true, then I knew what was fitting to believe from them and brought proof in the claims and proofs on each and every matter. And it is from God, may He be blessed, to fulfill my wish and to guide me in the good path. And I will [now] return to the subject of the chapter [in the Mishnah].
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+Rambam on Mishnah Sanhedrin
+רמב"ם על משנה סנהדרין
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Sanhedrin
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rambam on Mishnah Sanhedrin
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+Chapter 1
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+Mishnah 1
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+Mishnah 2
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+Mishnah 3
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+Mishnah 4
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+Mishnah 5
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+Mishnah 6
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+Mishanah: "The Great Sanhedrin consisted of seventy-one, etc." Commentary: "Yehuda (Judah) was not appointed by our teacher Moses, peace be upon him, as part of the general Sanhedrin, because he interpreted the verse 'And they shall bear the burden with you' to mean that they should bear the burden in your place. However, the sages say that the meaning is that they should bear the burden together with you. And the halacha follows the opinion of the sages. Regarding the statement, 'An edah (congregation) that acquits and an edah that convicts,' this means that one edah (congregation) says 'innocent' and the other acts as the prosecutor, and the accused is not convicted until those who convict outnumber those who acquit by two. Therefore, it is necessary to add two more members so that there can be one edah that acquits and one edah that convicts, and two judges. In other words, the majority must convict, and the court does not add more than one. Thus, there are three additional members to the two testimonies. The words of the rabbis are explained in the Talmud, and their count is a Lesser Sanhedrin of twenty-three, and three rows of twenty-three and ten are invalid members of the synagogue. They are individuals who have no occupation other than matters of heaven, meaning to study Torah and attend synagogue. Two scribes, two cantors, two judges, two witnesses, two conspirators, two conspiring witnesses, two treasurers of charity, and a third for distributing charity, a skilled doctor, a notary, and a teacher of young children, totaling one hundred and twenty. Rabbi Nechemiah says that those who are lower in wealth are promoted, and there are thirty and twenty judges, making a total of two hundred and thirty. However, the halacha does not follow the opinion of Rabbi Nechemiah."
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+Chapter 2
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+Chapter 3
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+Chapter 4
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+Chapter 5
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+Chapter 6
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+Chapter 7
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+Chapter 8
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+Chapter 9
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+Chapter 10
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+Mishnah 1
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+<b>All Jews have a share in the world to come:</b> I have seen [fit] to speak here about many great and especially weighty fundamentals of faith. You should know that masters of Torah have had differences of opinion regarding the good that comes to a person when he does the commandments that God commanded us through Moshe, our teacher - peace be upon him - and regarding the bad that will find him if he transgresses them - very many disagreements according to the difference in their intellects. And the reasonings about them have become greatly confused to the point that you will almost not find anywhere a man for whom this matter is clear. And you will not find a definitive thing about it with any person, excepting with much confusion:
+<b>The [first]</b> group reasons that the good is the Garden of Eden and that it is the place where one eats and drinks without physical exertion and without effort; and that there [one finds] houses of precious stones and beds fitted with silk and rivers that flow with wine and fragrant oils and many things of this type. And [they reason] that the bad is <i>Gehinnom</i> and it is a place burning with fire, in which bodies are burned and people are afflicted with all types of afflictions, that are recounted at length. And this group has brought a proof for their reasoning from the words of our rabbis, may their memory be blessed, and from verses of Scripture, the simple meaning of which - completely or partially - fits with what they are saying.
+<b>And the second</b> group reasons and thinks that the anticipated good is the days of the Messiah - may it speedily be revealed - and that in that time, people will all be angels, all living and existing forever and they will become of larger stature and multiply and be powerful until they inhabit the whole world forever. And that Messiah - according to their thinking - will live [forever] with the help of God, may He be blessed. And [they reason] that in those days the earth will produce woven clothes and baked bread and many such things which are impossible. And [they also reason] that the bad is that a person not be in existence during those days and not merit to see it. And they bring a proof from many statements that are found with the sages and from many verses in Scripture, the simple meaning of which is in agreement with what they are saying or with some of it.
+<b>And the third</b> group will think that the good that is hoped for is the revival of the dead, and that is that a person will come to life after his death and will come back, together with his relatives and the members of his household, and eat and drink; and that he will not die again. And [they think] that the bad is that he will not come to life after his death, together with the ones that come back to life. And they bring a proof for this from many statements that are found in the words of the sages and from many verses in Scripture, the simple meaning of which indicates what they are saying or some of it.
+<b>And the fourth</b> group will think that the intention of that which is to come to us for doing the commandments is physical rest and the attainment of worldly desires in this world, like the fat of the lands and many properties and many children and physical health and peace and security, and that the king will be from Israel and that we will rule over the ones that troubled us. And [they think] that the bad that gets to us if we deny the Torah is the opposite of these things, like that which we [experience] today during the time of the exile. And they bring a proof - according to their reasoning- from all of the verses in the Torah, from the curses and the other [sections], and from all of the stories that are written in Scripture.
+<b>And the fifth</b> group - and they are many - join all of these matters together and say that that which is anticipated is that the Messiah will come and bring the dead back to life, and they will enter the Garden of Eden, and they will eat there and drink and be healthy all the days of the world.
+<b>But [about] this</b> amazing issue - I mean, the world to come - you will find few that in any fashion bring it to their mind to think [about it] or [ponder over] this fundamental or determine upon which matter this word applies - if it is the objective or one of the previous opinions is the objective; or to differentiate between the objective and the cause that leads to the objective. Rather what the entire people - the masses and the intelligentsia - ask about is how the dead will arise - naked or dressed; and whether they will arise with the same shrouds with which they were buried, with their embroidery and designs and beautiful stitchery, or with a cloak that only covers their bodies? [And they ask] when the Messiah will come whether there will be rich and poor and if there will be the strong and the weak in his days, and many question like these, all the time. And you who looks into this book, understand this parable that I am drawing for you and then prepare your heart and listen to my words about all of this.
+<b>Place it</b> in your mind that when a they bring a young boy to a teacher to teach him Torah - and that is the greatest good for him as to what he can attain of wholeness - but due to his few years and the weakness of his intellect, he does not understand the level of this good and that which will come to him of wholeness from it. And therefore it is necessary perforce for the teacher who is more whole than he to encourage the study with things that are beloved to him due to the smallness of his years. And [so] he says to him, "Read and I will give you nuts or figs; and I will give you a little honey." And through this he will read and exert himself; not for the actual reading - as he does not know its value - but rather so that they will give him that food. And the eating of these delights is more precious in his eyes than the reading and great good - without a doubt. And so he thinks of the study as labor and effort; and he labors in it so that he will receive through this labor the objective that is beloved to him, and that is a nut or a portion of honey. And when he grows and his intellect becomes stronger, and that thing that was (that will be) weighty for him before becomes light in his eyes and he goes to loving something else, they encourage him and arouse his desire for that thing that is beloved to him. And his teacher says to him, "Read and I will buy you fine shoes or lovely clothes." And through this, he makes efforts to read, not for the actual study, but rather for that garment; and that clothing is more weighty in his eyes than the Torah. And that is for him the objective of its reading. And when he becomes more whole in his intellect and this thing becomes negligible in his eyes, [his teacher] will also place his mind on that which is greater than this. And then his master will tell him, "Learn this section or this chapter and I will give you a dinar or two dinars" And through this, he reads and exerts himself to get that money - and for him, that money is more weighty than the study, since the objective of the study for him is that he get the gold that they promised him for it. And when his intellect is greater and this amount becomes light in his eyes and he knows that this is something insignificant, he will desire that which is weightier this this. And his master will tell him, "Study so that you will be a leader and judge, and people will honor you and rise in front of you - like with so and so and so and so." And he will read and exert himself in order to achieve this stature and the objective will be the honor; that people will honor him and raise him up and praise him. And all of this is despicable. And, nonetheless, it is necessary because of the smallness of the human intellect that he make the objective of wisdom something else besides wisdom, and say for what thing he is learning, and that is that honor will come to him. And this is [making] a laughingstock of the truth. And about such study the sages say it is not for its sake, meaning that he does the commandments and studies and exerts himself in Torah, not for that thing itself, but rather for the sake of something else. And the sages warned us about this and said, (Avot 4:5), "Do not make it [the Torah] into a crown with which to aggrandize yourself, and not into a spade with which to dig into them." And they are hinting to that which I have explained to you; that there is no [ulterior] objective to wisdom - not to receive honor from people and not to earn money - and [so,] one should not be involved in the Torah of God, may He be blessed, to earn money, and there should not be an [ulterior] objective for him in the study of wisdom, except only to know it. And so [too,] there is no objective to the truth except that he knows it is the truth, and that the Torah is the truth; and the objective of its knowledge is to do [what is in] it. And it is forbidden for a whole person to say, "When I do these commandments, which are good character traits; and I distance myself form sins, which are bad character traits - that God, may He be blessed, commanded not to do - what is the reward that I will receive for it?" As this is like that which the child will say, "When I read this, what will they give to me?" And they will say, "Such and such a thing." As when we see the smallness of his intellect that he doesn't understand the size [of what he is involved in], and we see that he asks for another objective, we answer him according to his foolishness; as it is stated (Proverbs 26:5), "Answer a fool according to his foolishness." And the sages have already warned about this as well; that is to say that a person should not render any thing of the [various] things to be the objective of his service to God, may He be blessed, and the performance of the commandments. And this is what the whole man who grasped the truth of [these] things, Antigonos, the man of Sokho, said (Avot 1:3), "Do not be as servants who are serving the master in order to receive a reward, rather be as servants who are serving the master not in order to receive a reward." And indeed he wanted to say with this that one should believe in the truth for the sake of the truth; and this is the matter they call, 'one who serves from love.' And they said, may their memory be blessed (Avodah Zarah 19a), "'His commandments desire greatly' (Psalms 112:1) - Rabbi Eliezer said, 'His commandments; and not the reward of His commandments.'" And how lucid is this and it is a clear proof for that which we have [written] above in the essay. And even greater than this is what they said in the Sifrei on Deuteronomy 11:13, "Lest you say, 'Behold, I am learning Torah so that I will be rich; so that I will be called, rabbi; so that I will receive reward in the world to come'; [for this reason] does the statement teach, 'to love the Lord, your God' - everything that you do, only do it out of love."
+<b>Behold, this matter</b> has been clarified to you, and it has become clear that it is the intention of the Torah and the foundation of the intention of the sages, peace be upon them. And only a crazed fool will ignore this, because silly thoughts and bad ideas have corrupted him and mixed him up. And this is the level of Avraham, our father - peace be upon him (Sotah 31a) - as he served from love. And towards this path, it is fitting that there be arousal. And since the sages, may their memory be blessed, knew that this is a very difficult matter - and not every person can grasp it, and if he grasps it, he doesn't agree with it at the beginning of the matter, and reasons that it is not a clear belief - since a person will only do an act in order to achieve a goal or to prevent a loss, and if it is not so, that matter will be futile and empty for him; [if so] how can you say to one who follows the Torah, "Do these acts and don't do [other] ones," [but] not for the fear of punishment from God, may He be blessed, and not to inherit a goodly reward. This is a very difficult thing, since not all people grasp the truth, to the point that they [reach the understanding of] Avraham, our father - peace be upon him. And therefore they permitted the masses - so that their faith will sit well - to do the commandments with the hope of reward, and to separate from the sins from the fear of punishment. And we encourage them about this and strengthen their intentions [to do the commandments out of ulterior motives], until he grasps and knows what is the truth and the complete way; as we do with a child at the time that he studies, as we have brought in the parable. And they blamed Antigonos, the man of Sokho, about his explaining what he explained to the masses, and they said about this, "Be careful with your words," as is explained in Avot 1:11.
+<b>And the masses</b> do not lose everything by their doing the commandments out of fear of punishment and hope for reward, except that [their performance] will not be complete. And nonetheless it is good for them, so that they have the ability and habit and effort of fulfilling the Torah. And from this they will be aroused to know the truth, and they will turn into those that serve from love. And this is what they said, may their memory be blessed (Sanhedrin 105b), "Truly, a person should be involved in Torah and even not for its sake, as from 'not for its sake,' comes 'for its sake."
+<b>And it is</b> from that which you must know that [with regards] to the words of the sages, may their memory be blessed, people are divided into three groups:
+<b>The first</b> - and it is most of what I have seen and of the compositions that I have seen and of what I have heard about - believes them according to their simple meaning, and does not reason that they have any sort of esoteric meaning. And for them, the impossible things must correspond to reality. However they do this as a result of their not understanding wisdom; and they are far from the sciences and they do not have wholeness so that they be aroused on their own and they did not find someone to arouse them. [These people] hold that the sages, may their memory be blessed, only intended in all of their straight and sweet words what [this group] understood according to their intellect from them, and that they are according to their simple meaning - and even though that which appears in some of their words is repulsive and that which pushes the intellect away. To the point that if it would be recounted to the unlettered - and all the more so to the wise - they would wonder in their pondering over them and say, "How is it possible that there is someone in the world that thinks like this or believes that it is a correct belief - all the more so, that it is good in their eyes?" And one should be pained about the foolishness of this group of simple-minded ones. As according to their opinion, they are honoring and raising the sages; but they are [in fact] lowering them to the lowest depths - and they do not understand this. And as God, may He be blessed, lives, this group destroys the beauty of the Torah and darkens its splendor, and makes the Torah of God the opposite of its intention. As God, my He be blessed, said in the perfect Torah (Deuteronomy 4:6), "that they should observe all of these statutes and they shall say, 'This is certainly a wise and understanding people, this great nation.'" And this group recounts the simple words of the sages, may their memory be blessed, such that when the other nations hear it, they say, "This is certainly a foolish and silly people, this small nation." And the ones that do this the most are the preachers that explain inform the masses of the people about that which they [themselves] do not know. And were it only that since they did not know and understand, they would be quiet, as it is said (Job 13:5), "Were it only that you would be silent, and it will be considered wisdom for you"; or that they would say, "We do not understand the intention of the sages in this statement and not how it is to be explained." But [instead], they think that they understand it and attempt to inform [about] it, to explain to the people what they understood according to their weak intellects - not that which the sages said - and they preach at the heads of the people the homilies from Tractate Berakhot and from the chapter [entitled] Chelek and from others, according to their simple meanings, word for word.
+<b>And the second</b> group is also numerous, and they are the ones that saw the words of the sages or heard them, and understood them according to their simple meaning, and thought that the sages did not intend in them anything more than that which is indicated by the simple [understanding]. And they come to make them foolish and to disgrace them and to bring ill-repute to that which has no ill repute; and they mock the words of the sages. And [they believe that] they are more refined in their intellect than [the sages], and that they, peace be upon them, were stupid, simple-minded fools regarding all of existence; to the point that they did not grasp matters of wisdom in any way. And most of those that stumble in this error are those with pretense to the medical sciences and those that carry on about the laws of the constellations; since they are - according to the their thinking - understanding and wise in their [own] eyes and sharp and philosophers. And how far are they from humanity, according to those that are truly wise and philosophers. Rather, they are more foolish than the first group, and many of them are idiots. And it is an accursed group, since they question great and lofty people, whose wisdom was already made clear to the wise. And were these idiots to exert themselves in the sciences to the point that they would know how it is proper to organize and write things in the science of theology, and things which are similar to it, for the masses and for the wise, and they would understand applied philosophy; then they would understand if the sages, may their memory be blessed, were wise or not; and the matter of their words would be elucidated for them.
+<b>And the third</b> is, as God lives, very small to the point that is not fitting to call them a group except in the same way as one says about the sun that it is a species [even if] it is [in fact] unique. And these are the same people to whom the greatness of the sages, may they be blessed, and the quality of their intellect was made clear, from what was found among their words, [things] that indicate matters that are very true. And even though [these things] are few and scattered in different places in their compositions, they indicate their wholeness and that they grasped the truth; and that the impossibility of the impossible and the necessity of that which exists was also clear to them. And [the members of the third group] knew that [the sages], peace be upon them, were not saying jokes; and it became established for them that [the sages'] words have a revealed and a secret meaning, and that in everything they said about things that are impossible, they were speaking by way of a riddle and a parable - since this is the way of great wise men. And therefore the greatest of wise men opened his book by saying (Proverbs 1:6), "To understand a parable and a metaphor, the words of wise men and their riddles." And it is known to the linguist that a riddle is when the matter intended by it is hidden and not revealed by it, and as it said (Judges 14,12), "I will tell you a riddle, etc." Since the words of the sages are all about supernal matters of ultimacy, they must then be riddles and parables. And how can we blame them for writing wisdom in the way of parable and making it appear as lower things of the masses, when we see that the wisest of all men did this with the holy spirit - I mean Shlomo, in Proverbs and in the Song of Songs and in some of Ecclesiastes? And why should it be difficult for us to explain their words rationally and to take them out of their simple meaning in order that they fit reason and correspond to the truth. And even if they are holy writings, they themselves, explain verses of Scripture rationally and take them out of their simple meaning and make them into parables. And it is the truth, as we find that they said to explain the verse (I Chronicles 11:22), "he smote the two powerful lions of Moav," that it is all a parable; and so [too] that which is stated [further in the verse] "he descended and smote the lion in the pit" is a parable. And so [too] that which is stated (I Chronicles 11:17), "Who will give me water to drink from the well of Beit Lechem," and the entire story is all a parable (Bava Kamma 60b). And so [too] about the story of Iyov in its entirety, some of them said it was a parable (Bava Batra 15a), and they did not explain for what thing it was made a parable. And so [too], some of them said that the dead of Yechezkel was a parable (Sanhedrin 72b). And there are many [examples] like this. And if you, the reader, are from one of the first two groups, do not pay attention to my words and not to any matter of it; since no part of it will be fit for you, but [rather] it will hurt you and you will hate it. For how can light foods that are few in quantity but proper in quality be fit for a person who is accustomed to bad foods - rather, in truth, they will hurt him and he will hate them. Did you not know what the people that were accustomed to eating onions and garlic and fish said (Numbers 21:5), "and our souls are disgusted, etc."? But if you are from the third group, [so that] when you see one of their words that intelligence pushes off, you stop and reflect about it and know that it is a riddle and a parable, and you lay burdened in your heart and occupied by the meaning of the idea in the composition and in its rational meaning and think to find the intelligent intention and the straight faith, as is states (Ecclesiastes 12:10), "to find words of desire and written straightly, even words of truth" - and [if so], look into this book of mine and it will help you, with God's help.
+<b>And now I will</b> begin to speak about that which I intended: You should know that just like the blind man does not grasp appearance of colors and the deaf man does not grasp the sound of voices and the eunuch sexual desire, so too bodies do not grasp spiritual pleasures. And just like the fish do not know the element of fire, since they are in the element of water, which is its opposite; so too, in this physical world, pleasures of the spiritual world are not known. Rather we do not have among us any of this pleasure, but only pleasures of the body and that which is grasped by the senses [regrading] food and drink and sex. And anything besides these is non-existent for us and we do not recognize it. [Neither] do we grasp it at first thought, but only after great analysis. And it is fitting that it is like this, since we are in the physical world, and that is why we only grasp the lower temporary pleasures. But the spiritual pleasures are permanent, lasting forever, without end. And there is no connection or similarity in any way between these [two types] of pleasures. And it is not fit for us, the masters of Torah, and not for the Godly of the philosophers that we should say that the angels or the stars or the spheres do not have any pleasure; but rather they truly have great pleasure in that they know and grasp the truth of the Creator, may He be blessed. And so [too], when the one that will be purified is purified and he goes up to that level after his death, he does not grasp the physical pleasures and does not want them. But rather it is similar to if a king who is the top of the government would divest himself of his kingdom and his government and go back to playing ball with children, like he used to do before his kingdom. Since that was in his being small of years when he did not distinguish between the worth of these two things; just as we today praise and elevate the physical pleasures and not the spiritual pleasures. And when you reflect on the matter of these two pleasures, you will find the inferiority of the one and loftiness of the other - and even in this world. And that is because you will find that most people always tire themselves and their bodies in toil and exertion, that has no equal, in order that worth and honor come to him and that people elevate him. And this pleasure is not pleasure of food and drink. And likewise, many people will choose to take revenge on his enemies more than acquiring many physical pleasures. And [also] many people distance themselves from the greatest of the physical pleasures out of fear that disgrace and embarrassment from people come to him from this, or because he is seeking to have a good name. And if its matter is such in this physical world, all the more so is it in the spiritual world; and that is the world to come - that our souls will fathom there the knowledge of the Creator, may He be blessed, just like the supernal bodies fathom [Him] or more [so]. And this pleasure cannot be divided into sections and cannot be recounted; and you will not find a parable by which to compare this pleasure. But rather it is as the prophet, peace be upon him, said when the greatness of that good and its value were so wondrous in his eyes. He said (Psalms 31:20), "How great is Your good that You have hidden for those that fear You." And so [too], they, may their memory be blessed, said (Berakhot 17a), "In the world to come there is no eating and no drinking and no bathing and no anointing and no intercourse, but rather the righteous ones sit and their crowns are upon their heads and they derive pleasure from the radiance of the Divine Presence." He wants to say by stating, "and their crowns are upon their heads," the permanence of their soul in the existence of that which is fathomed by them, and that is the Creator, may He be blessed; and in that He - meaning that which is fathomed (the active Intellect) - and he are one thing, as the philosophers have mentioned in ways that are [too] lengthy for here. And by their saying, "and they derive pleasure from the radiance of the Divine Presence," I would say that those souls derive pleasure in that which they grasp and know of the truth of the Creator, may He be blessed, like the holy creatures and the other levels of angels derive pleasure, in what they grasp and know of His existence. Behold, that the ultimate good and objective is to reach this supernal company and to be with this honor and the level mentioned, and the preservation of the soul - as we have explained - without an end, in the existence of the Creator, may He be blessed, Who is the cause of its existence, since [the soul] has grasped Him, as is explained by the first philosophers. And this is the great good, to which there is no good to equate to it and no pleasure to compare to it, since how can the eternal that has no end and no finish be compared to something finite. And this is what it stated (Kiddushin 39b), "'In order that it will be good for you and you will lengthen your days' (Deuteronomy 22:7) - in the world that is completely long." And the complete bad and great reprisal is that the soul be cut off and be destroyed and that it not be alive and existent. And this is the cutting off (<i>karet</i>) that is written in the Torah, as in (Numbers 15:31), "and that soul will surely be cut off (<i>hikaret, yikaret</i>)." And they, of blessed memory, said, "<i>Hikaret</i> - in this world, <i>yikaret</i> - in the world to come" (Sanhedrin 64b). And it is stated (I Samuel 25:29), "the soul of my master shall be bundled in the bundle of life." Behold, in all that he chose and accustomed himself to the pleasures of the body and disdained truth and loved falsehood, his soul was cut off from this level and it remained cut off matter [after his death]. And the prophet, peace be upon him, already elucidated that the world to come is not grasped by the physical senses and this is what is stated (Isaiah 64:3), "an eye has not seen, O Lord, except for You." And they said in explanation of this, "All of the prophets only prophesied about the days of the Messiah, but about the world to come, 'an eye has not seen, O Lord, except for You'" (Berakhot 34b). As for the matter of good outcomes and reprisals and bad (besides cutting off) that are written in the Torah, it is what I will explain to you. And it is that He says to you, "If you will do these commandments, I will help you with their performance and to be complete in them, and I will remove from you all of the obstacles and impediments." As it is impossible for a man to do the commandments for Him, when he is sick and hungry or thirsty and in a time of war and siege. And therefore He makes it come out that all of these matters will be removed, and that they be healthy and quiet until [their] knowledge is perfected and they merit life in the world to come. Behold that the objective of the reward of doing [the precepts of] the Torah is not in all of these things. And so too, if they violate the Torah, the punishment of these bad things that will befall them is [so that] they will not be able to do the commandments; and as it is stated (Deuteronomy 28:47), "Since you did not serve." And when you reflect upon this with complete reflection, you will find it is as if He says to you, "If you have done some of the commandments from love and with effort, I will help you to do them all, and I will remove from you the obstacles and impediments; and if you abandon one of them in the manner of disgracing [it], I will bring impediments to you that will impede you from them doing all of them, until you not have wholeness and existence in the world to come. And this is the matter that they said, of blessed memory (Avot 4:2), "The payment (reward) of a commandment is a commandment and the payment of a sin is sin." And the Garden of Eden, however, is a rich and fertile place - the choicest of lands. It has many rivers and fruit-bearing trees. God, may He be blessed, will reveal it to people in the future to come and show that way that leads to it, and they will enjoy it. And it is possible that they will find very wonderful plants that are very useful in it, besides the ones that are known and famous to us. And all of this is neither impossible nor unlikely, but rather it is likely - and even if had not been written in the Torah; all the more so, since it is elucidated and publicized in the Torah. <i>Gehinnom</i>, however, is the name for the pain and the punishment that will come to the evildoers, but the Talmud did not give a [definitive] description of this punishment. Rather, there are those that say that the sun will approach them and burn them, and their proof to this is from that which is stated (Malachi 3:19), "behold [the sun of] the day is coming, burning like a furnace." And there are some that say that a strange heating up will begin in their bodies and burn them, and their proof to this is from that which it states (Isaiah 33:11), "your spirit is fire, it shall consume you." And the revival of the dead is from the main fundamental principles of Moshe, our teacher - peace be upon him. And there is no religion and no attachment to the Jewish religion for the one who does not believe [in] this. But it is [only] for the righteous, and so [too] is [this found in] the language of Bereishit Rabbah, "The power of rain is for the righteous and for the evildoers, but the revival of the dead is only for the righteous." And how should the evildoers be revived - as they are dead even in their lifetime? And so [too] did they say (Berakhot 18b), "Evildoers are called dead even in their lives, righteous people are called living even in their death." And you should know that man, per force, must die and decompose and return to what he is composed of. The days of the Messiah, however, is the time when rulership will return to Israel and that they will go back to the land of Israel and that this king will be very great, and the seat of his rulership will be in Zion (Jerusalem). His fame will grow and his mention will be among all of the nations, [even] more than King Shlomo. And all of the peoples will make peace with him and all of the lands will serve him, due to his great righteousness and due to the wonders that will come about though him. And anyone that comes against him, God, may He be elevated, will deliver into his hand. And all of the [relevant] verses in Scripture testify to his success and our success with him. And nothing about existence will change from what it is now, except that rulership will return to Israel. And this is the language of the sages (Sanhedrin 91b), "There is no difference between this world and the days of the Messiah except for the subjugation by the nations alone." And there will be in his days rich and poor, strong and weak, in relation to each other. But it will be very easy in those days for people to find their sustenance; to the point that with a little effort that a person exerts, a great output will result. And this is what they said (Shabbat 30b), "In the future the land of Israel will produce loaves of bread and woolen garments"; since people say that when a person finds something prepared and ready, "So-and-so found baked bread and cooked food." And the proof to this is that which is stated (Isaiah 61:5), "and foreigners shall be your plowmen and your vintners," to show that there will [still] be planting and reaping. And therefore this sage who said this statement to his student got angry when [the latter] did not understand his words and thought that it was as its simple meaning. And he responded to him according to his understanding and that answer was not a true answer. And the proof that he did not respond to him with a true answer is that he brought a proof from (Proverbs 26:4-5), "Do not answer a fool according to his folly[... Answer a fool according to his folly]." And the great objective that will occur in those days is that we shall rest from the subjugation by the nations which prevents us from the performance of all of the commandments; and that wisdom will grow, as it is stated (Isaiah 11:9), "since the earth will be full of the knowledge of the Lord." And the wars will cease, as it is stated (Micah 4:3), "and nation will not lift up sword against nation." And great wholeness will be found in those days and we will merit through it to life in the world to come. But the Messiah will die and his son will reign in his place, and [likewise] his grandson. And the prophet has already elucidated his death: "He will not tire and will not be crushed until he puts justice in the world"(Isaiah 42:5). And his rulership will extend for very many days and the lives of people will also lengthen. Since when worries and troubles are removed, the days of a man are lengthened. And one should not wonder that his rulership will last for thousands of years, since the sages said about the gathering of good, that when it gathers, it will not quickly separate. And we do not desire and hope for the days of the Messiah because of the multitude of produce and wealth and not [since] we will ride on horses and not [since] we will drink wine accompanied by types of song, as ones of confused intellect imagine. But [rather] the prophets and pious ones desired the days of the Messiah - and their longing for it grew - because of what will be in it from the gathering of the righteous and the proper administration and wisdom, and from the righteousness of the king and his great uprightness, and the heft of his wisdom and closeness to God, as it is stated (Psalms 2:7), "the Lord said to me, 'You are my son, I conceived you today'"; and the performance of all of the commandments of the Torah of Moshe, our teacher - peace be upon him - without negligence and laziness and without duress. As it is stated (Jeremiah 31:33), "And they will not continue to teach a man [to his brother and a man to his fellow] saying, 'Know the Lord,' since they will all know me, from their small ones to their big ones"; "and I have placed my Torah in their hearts" (Jeremiah 31:32); "and I will remove your heart of stone from your flesh" (Ezekiel 36:26). And there are many of these [types of] verses about this matter. And through these matters, they would strongly attain [life in] the world to come. And the objective is the world to come and towards it is the effort. And therefore this sage (the author of this mishnah), who is established in his knowledge of the truth, investigated [what is] the ultimate objective and left that which was other than it, and said, "All Jews have a share in the world to come." And [even] if it is the desired objective, it is not fitting for one who wants to be one who serves from love, that he should serve in order to reach the world to come, as we have elucidated in what came before. But [rather], one should serve in the way that I will say. And that is that if he believes that there is wisdom, and it is the Torah which came to the prophets from the Creator, may He be elevated, who informed them through it of the virtues and they are the commandments and the defects and they are the sins, [then] it is fitting for him from the angle of his being a man of proper disposition that he should do the good and go away from the bad. And when he does this, he achieves humanness and is distinguished from animals. And when a person is whole [like this], it is from the nature of the whole person that there not be an impediment for his soul to exist in the existence that is known for it, and that is the world to come, as we have said. And this is [the meaning of] what is stated (Psalms 32:9), "Do not be like a horse, like a mule that does not understand, with a bit and a bridle is his mouth restrained" [to be] like the impediments of animals from impulses, which is something external, like a bit and a bridle. And it is not fitting for a person to be like this, but [rather] his impediment should be from him and from his essence. I mean to say that the human form when it is complete is what impedes him from those things that wholeness prevents, and these are called the defects. And [his form] will energize him and push him towards that which will bring him to wholeness and that is the virtues. This is what has been clarified to me from all of their words about this lofty and weighty matter. And I will still write a composition in which I will gather all of the homilies that are found in the Talmud and in other [books] and I will elucidate them and analyze them such that they be fitting with the truth of [their] matters, and I will also give proofs [to this] from their words. And I will reveal which of the homilies are like their simple understanding and which are parables and which were dreams [even though] they are described in completely straightforward statements, as if they were in a waking state. And in that composition I will elucidate for you many beliefs and there I will elucidate all of the things of these principles that I have given to you a little [here, that you] extrapolate from them to the others. And one should not be exacting with me, that in this essay I have somewhat overlooked words and matters about which experts are exacting; since I have overlooked this exactitude to allow for understanding for the one that has no prior education in this lofty matter that not all people grasp. And [concerning others enumerated by the mishnah as not having a share in the world to come,] the word, "<i>epikores</i>," is Aramaic. Its meaning is one who abandons (<i>mafkir</i>) and denigrates the sages or a specific Torah scholar or denigrates his teacher. And they said that "outside books" are the books of those who err and so [too] the book of Ben Sira - and he composed books that included buffoonery about matters of facial recognition. They do not have reason or a point except for wasting time with vanities. For example, those books found by the Arabs of historical stories and the conduct of kings, the genealogy of the Arabs, songbooks and the like are from the books that do not have any wisdom or physical benefit, except for wasting time. "And one who whispers [an incantation] over a wound" [has no share in the world to come] - and provided that it is with spit - because this involves a denigration of God, may He be blessed. And [likewise], one who pronounces the name [of God] with its letters, <i>yod, hay vav, hay</i> - which is the explicit name (<i>shem hameforash</i>). And they have already mentioned things besides these, that if one does them, he has no share in the world to come: they said (Bava Metzia 59b), one who whitens the face of his fellow in public and one calls his fellow by his nickname and (Yerushalmi Chagigah 2:1) one who derives honor from his friend's disgrace. Since one would not do from these acts - and even though one might think them to be light sins - except for one with an inferior spirit that does not have wholeness and is not fitting for the world to come. And from that which is necessary that we mention here - and [here] is the most fitting of all places - is that the fundamental beliefs and the foundational principles of our religion are thirteen principles:
+<b>The first principle</b> To believe in the existence of the Creator, may He be blessed, and that is that there is a Being complete in all the ways of existence. He is the cause of the existence of all other things in existence. Through Him does their existence survive and from Him is their survival. And one cannot imagine the lack of His existence, since in the lack of His existence, the existence of all things dissolves and no thing's existence would survive. And if we were to imagine the lack of all other things in existence besides Him, the existence of God, may He be blessed, would not dissolve and not be diminished. Unity and Mastery only belong to God, may His name be blessed, since He suffices in His [own] existence. It is enough for Him to be by Himself and He doesn't need the existence of anything else. And everything besides Him of the angels and the bodies of the planets and what is in them and what is below them - all need Him for their existence. And this is the first principle, [and] it is indicated by the 'first commandment' - "I am the Lord, your God" (Exodus 20:2).
+<b>The second principle</b> The unity of God, may He be blessed, which is to say that we believe that He who is the cause of everything is one. And He is not like one of a pair and not like one of a group and not like one person that can be divided into many [smaller] units and not like a simple body which is numerically one [but] can be infinitely divided. Rather He - God, may He be blessed - is one in a unity that has no unity like it. And this is the second principle, [and] it is indicated by that which is stated, "Listen Israel, the Lord is our God, the Lord is one."
+<b>The third principle</b> Denial of His physicality and that is that we believe that this Unity that we mentioned is not a body and not the power of a body and that actions of a body do not relate to Him, not in His essence and not in His doings. And hence the sages, may their memory be blessed, denied [the possibility of] His composition and dissolution and said (Chagigah 15a), "Above there is no sitting or standing, no backside (<i>aoref</i>) and no weariness (<i>aipui</i>)," which is to say say no dissolution, and that is <i>aoref</i>, and no composition, and that is <i>aipui</i>, as per the usage (Isaiah 11:14), "And they <i>aifu</i> on the shoulder of the Philistines," which is to say they pushed themselves onto [their] shoulder to connect to them. And the prophet said (Isaiah 40:25), "'And to whom do you compare Me and I be equated,' says the Holy."[But] were He a body, He would be comparable to [other] bodies. And everything that comes in the holy Scriptures that describes Him in physical ways, such as walking or standing or sitting or speaking, or similar to it, it is all by way of metaphor. And so did the rabbis say (Berakhot 31b), "The Torah speaks in the language of people." And the sages already spoke much about this matter. And this third principle is indicated by that which is stated (Deuteronomy 4:15), "for you did not see any image" - which is to say, you did not perceive Him as something with an image, because He is - as we mentioned - not a body and not the power of a body.
+<b>The fourth principle</b> Preexistence and that is that we believe that this Unity that we mentioned is absolutely preexisting, and that no other existing thing besides Him was preexisting in relation to Him. And the proofs to this in the holy Scriptures are many. And this fourth principle is indicated by that which is stated (Deuteronomy 33:27), "The abode of the preexisting God."
+<b>The fifth principle</b> That He is the One that is fitting to serve and to exalt and to make His greatness known and to do His commandments; and not to do this to that which is below Him in existence - from the angels and the stars and the spheres and the elements and what which is composed of them. As they are all designed and there is no judgement and no free choice in their actions - only to Him, may He be blessed. And so [too], it is not fitting to serve them in order that they be intermediaries to bring them closer to Him, but rather to Him alone should they direct their thoughts and leave everything besides Him. And this fifth principle is that idolatry (worship of others) is prohibited, and most of the Torah prohibits this.
+<b>The sixth principle</b> Prophecy and that is that a person should know that among the human species, there is found those that naturally have highly elevated character traits and great wholeness and their souls become fit until they receive the form of the intellect. Afterwards that human intellect clings to the Active Intellect and It emanates lofty emanation to him. And these are the prophets and this is prophecy and this is its understanding. And the full elucidation of this principle is very lengthy and it is not our intention to demonstrate all of its paradigms and to elucidate the nature of its attainment; as this is the understanding of wisdom, more generally. Rather, I am mentioning it only in passing. And the verses of the Torah testify to the prophecy of many prophets.
+<b>The seventh principle</b> The prophecy of Moshe, our teacher - peace be upon him - and that is that we believe that he was the father of all the prophets that were before him and that arose after him, [meaning] that all are below him in [loftiness] and that he is the chosen one from the entire human species. [This is so] since he grasped more of His knowledge than any man who lived and more than any man who will live, and he arrived at an elevation above man - until he reached the level of angels and was included in the domain of the angels. No barrier remained that he did not pierce and go through and no physical impediment impeded him and no defect - whether large or small - was a part of him. And the illusory and physical powers and their perceptions disappeared from him and the power of arousal and desire were separated from him and he remained only intellect. And about this matter, it is stated about him that he would speak with God, may He be blessed, without an angelic intermediary. My desire was to elucidate this amazing matter and to open the lock from the verses of the Torah and to explain the meaning of "Mouth to mouth" (Numbers 12:8) and the entire verse besides [this phrase] about this matter. However, I saw that these matters would require very many proofs and that we would have needed many propositions and introductions and parables, and that we first elucidate the existence of angels and the difference in their level from the Creator, God - may He be blessed - and that we elucidate the [nature of the] soul and all of its powers. And the circle would be so wide to the point that we would speak about the forms that the prophets spoke about, that are fitting for the Creator and for the angels. And we would enter into this with a full posture and in its context. And a hundred pages would not suffice just for this matter - and even if it was greatly shortened. And therefore I will leave it for its place, whether in the book of homilies that I have projected to write or in the books of prophecy that I am involved with or in the book that I will write to elucidate these principles.
+<b>And</b> I will return to the understanding of this seventh principle and I will say that the prophecy of Moshe, our teacher - peace be upon him - is distinct from the prophecy of all [other] prophets in four ways: The first one is that any prophet that existed was only spoken to by God, may He be blessed, through an intermediary. And Moshe was without an intermediary, as it states, "Mouth to mouth will I speak to him." And the second matter is that any [other] prophet would not get prophecy except when he was sleeping - as it is stated in many places, "in a dream at night," "in an apparition at night" and many like this - or during the day after falling into a trance in such a way that all of his feelings disappear from him and his [faculty of] thought becomes [fully] available, like in the matter of a dream. And this matter is called an apparition or a vision and about it, it is stated, "the vision of God." And the [divine] speech would come to Moshe during the day and he would be standing between the two cherubs (of the tabernacle), as God, may He be blessed, testified about it, "And I will meet you there" (Exodus 25:22). And God, may He be blessed, said (Numbers 12:6-8), "if you will have prophecies, etc. Not so is my servant, Moshe [...] Mouth to mouth I will speak to him, etc." And the third matter is that when a prophecy comes to [another] prophet - even though it is in a vision and through an angel - his powers weaken and his frame shrinks and a very great fear comes upon him; [so much so] that his spirit almost leaves him, as it is stated in Daniel 10:8-16, when [the angel,] Gavriel spoke with him, he said, "and there remained no strength in me and my expression changed upon me to destruction and I retained no strength," and he said, "and I was asleep on my face and my face was to the ground," and he said, "my pains have turned upon me." But Moshe, peace be upon him - was not like this; since the [divine] word would come upon him and fear and trembling would not come upon him in any way; as it is stated (Exodus 33:11), "And the Lord would speak to Moshe, face to face, as a man would speak to his fellow"; which is to say, just like the speech of his friend does not cause trembling to a person, so [too] was Moshe - peace be upon him - that he would not tremble from the [divine] word, and even though he was face to face. And this is because of the strength of his intellect's cleaving [to God], as we have mentioned.
+And the fourth matter is that the spirit of prophecy did not rest upon all of the [other] prophets according to their will, but only according to the will of God, may He be blessed. As behold, [it would happen that] a prophet would remain for days or years and not receive prophecy. And he would remain and request from the Creator, God - may He be blessed - that he inform him about something in prophecy and he would wait until he prophesied, for days or months, or He would not inform him in any regard. And there were among them groups that would prepare themselves and purify their thoughts - as Elisha did, as it is written (II Kings 3:15), "And now get me a musician" - and prophecy would come to him. But it was not necessarily [the case] that he would prophesy at the time that he prepared for it. But Moshe, our teacher - peace be upon him - [could receive prophecy] at any time that he wanted: He said (Numbers 9:8), "Wait and I will hear what the Lord commands for you"; and it is stated (Leviticus 16:2), "speak to your brother Aharon, that he should not come at any time to the Holy" - the sages, may their memory be blessed, said (Sifra on Leviticus 16:2), "Aharon is [in the category of] 'he should not come [at any time],' but Moshe is not [in the category of] 'he should not come.'
+<b>The eighth principle</b> That the Torah is from Heaven and that is that we believe that this Torah that is given to us through Moshe, our teacher - peace be upon him - is completely from the mouth of the Almighty; which is to say that it all came to him from God, may He be blessed, in a manner that is metaphorically called speech. And no one knows how it came to him except Moshe himself, peace be upon him - since it came to him. And [we believe] that he was like a scribe who is dictated to and writes down all of the events, the stories and the commandments. And therefore [Moshe] is called the engraver. And there is no difference between "And the sons of Cham were Kush and Mitsrayim" (Genesis 10:6), "and his wife's name was" Meheitabel" (Genesis 36:39), "And Timnah was his concubine" (Genesis 36:12) [ on the one hand] and "I am the Lord, your God" (Exodus 20:2) and "Hear Israel" (Deuteronomy 6:4) [on the other]; since they are all from the mouth of the Almighty and it is all the Torah of God - complete, pure and holy truth. And anyone who says, "These type of verses or stories were written by Moshe on his own," is for our sages and prophets a heretic, and one who reveals [incorrect] faces [of the Torah] more than all of the heretics; since he thinks that there is a heart and a peel to the Torah and that these chronicles and stories don't have a point to them and that they are from Moshe our teacher - peace be upon him. And this matter of one who holds that the Torah is not from Heaven, the sages said about it (Sanhedrin 99a), that it is one who believes the whole Torah is from the mouth of the Almighty except for this one verse, which the Holy One, blessed be He, did not say, but rather it was from Moshe himself. And this is "Since he disgraced the word of the Lord" (Numbers 13:31) - God, may He be blessed, is above the statements of the heretics. Rather every single word of the Torah contains wisdom and wonders for the one who understands them. And their ultimate wisdom is not [fully] grasped, as 'its measure is longer than the earth and broader than the sea.' And a man should only walk in the footsteps of of David, the anointed of the God of Yaakov, who prayed (Psalms 119:18), "Uncover my eyes and I shall look upon the wonders of Your Torah." And so too, the accepted understanding of the Torah is also from the Almighty; and [so] that which we today make a [certain] form for the <i>sukkah</i>, the <i>lulav</i>, the <i>shofar</i>, the <i>tsitsit</i>, the <i>tefilllin</i> and other [such maters], it is the exact form that God, may He be blessed, said to Moshe, and which [Moshe] told to us - and he is reliable in his charge. And the statement that indicates this principle is that which is stated (Numbers 16:28), "with this shall you know that it is the Lord that sent me to do all of these acts, and it is not from my heart."
+<b>The ninth principle</b> Faithful transmission and that is that this Torah has faithfully been transmitted from the Creator, God - may He be blessed - and not from anyone else. And [so] it cannot be added to and it cannot be taken away from, as it is stated (Deuteronomy 13:1), "you shall not add to it and you shall not take away from it." And we have already elucidated this principle in the introduction to this composition.
+<b>The tenth principle</b> is that God, may He be blessed, knows the actions of people and does not ignore them. Not like the opinion of the one that said that 'the Lord abandoned the earth,' but rather as it is stated (Jeremiah 32:19), "Great of counsel and mighty of works, as Your eyes are open upon all the ways of people, etc."; "And the Lord saw that the evil of man was mighty upon the earth, etc." (Genesis 6:5); and it is stated (Genesis 18:2), "the yelling of Sodom and Ammorah, as it was mighty." And this is what indicates this tenth principle.
+<b>The eleventh principle</b> is that God, may He be blessed gives reward to the one who does the commandments of the Torah and punishes the one who transgresses its prohibitions and that the great reward is the world to come and that the strong punishment is being cut off. And we have already said about this matter that which will suffice. And the verse that indicates this principle is that which is stated (Exodus 32:32), "And now, if You will lift up their sin; but if not, erase me please," and God, may He be blessed, answered him (Exodus 32:33), "The one who sins against Me, I will erase from My book" - this is a proof that that He knows the servant and the sinner to give reward to this [one] and punishment to that [one].
+<b>The twelfth principle</b> The Messianic era and that is to believe and to confirm that he will come and not to think that he is late. 'If the tarries, wait for him' and do not give him a [set] time and do not create analyses from the verses to extrapolate the time of his coming. And the sages said (Sanhedrin 97b), "The spirit of those that calculate the end should blow up." And [from this principle is] that he believes that [the Messiah] will have great advantage and stature and honor above all of the kings that ever were; according to that which all of the prophets prophesied about him; from Moshe, our teacher, - peace be upon him - to Malachi, peace be upon him. And one who doubts him or for whom his stature is diminished denies the Torah, as the Torah testifies about him in <i>Parshat Bilaam</i> and in <i>Parshat Atem Netsavim</i>. And included in this principle is that there should not be a king in Israel except from the House of David alone. And anyone who disputes [the status] of this family, denies the name of God, may He be blessed, and the words of His prophets.
+<b>The thirteenth principle</b> The Revival of the dead and we have already elucidated it. And when a person believes in all of these principles and his faith in them is clarified, he enters into the category of Israel; and it is [then] a commandment to love him and to have mercy upon him and to act with him according to everything which God, may He be blessed, commanded about the a man towards his fellow, regarding love and brotherhood. And even if he does what is in his ability from the sins, because of desire and the overpowering of his base nature, he is punished according to his sins, but he [still] has a share in the world to come, and is [only considered to be] from the sinners of Israel. But if one of these principles becomes compromised for a person, behold, he exits the category of Israel and denies a fundamental [dogma] and is called an apostate, a heretic and 'someone who cuts the plantings.' And it is a commandment to hate him and to destroy him, and about him it is stated (Psalms 139:21), "Do I not hate those that You hate, O Lord." And behold, I have written at great length about these things and I have gone on a tangent from the subject of my composition, but I have done this because I saw an [important] point to it about faith - as I have collected many useful things scattered in [various] great books. And you should know them and have success with them and review (these) [over them] many times and reflect on them with a proper reflection. And if your heart carries you away to think that you understand its content from one [reading] - or from ten - you will know that it has carried you away falsely. And therefore, do not haste in your reading of it; since I did not write it according to that which [just] came to me, but rather after great analysis and reflection. And after I saw clear and true opinions and [also] those not true, then I knew what was fitting to believe from them and brought proof in the claims and proofs on each and every matter. And it is from God, may He be blessed, to fulfill my wish and to guide me in the good path. And I will [now] return to the subject of the chapter [in the Mishnah].
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+Rambam on Mishnah Sanhedrin
+רמב"ם על משנה סנהדרין
+Vilna edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה סנהדרין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>דיני ממונות בשלשה גזילות וחבלות בשלשה וכו':  </b>דיני ממונות הם הגזלות והחבלות בלי ספק אלא שדיני ממונות כולם מלבד גזלות והחבלות יתכן לדון בהם שלשה שאינם מומחין ואחד אם הוא מומחה לרבים [וענין מומחה לרבים] שתהיה חכמתו ומעלתו בתורה מפורסמת אצל ההמון כמו שיודעים זה החכמים אשר בחנוהו וקבלו דינו אבל גזלות וחבלות אין דנין בהם אלא שלשה מומחין ולפיכך חלק המאמר ולא אמר דיני ממונות גזלות וחבלות בשלשה: והוי יודע שלא נקרא בית דין מומחה כדי שיוכל לדון גזלות וחבלות אלא מי שהיה סמוך בא"י מן בית דין שלשם בא"י ואמרו נזק וחצי נזק ואע"פ שנזק [וחצי נזק] מכלל החבלות כי לפי שרצה לדבר בנזקים שמשלם העושה אותם יותר ממה שעבר עליו והם תשלומי כפל ותשלומי ארבעה וחמשה דבר במה שמשלם המזיק פחות ממה שהזיק והוא חצי נזק וכיון שזכר חצי נזק זכר נזק שלם ואע"פ שהוא מכלל החבלות והואיל ודבר באלו הקנסות דבר בשאר הקנסות והם אונס ומפתה ומוציא שם רע והוא שיטעון טענת בתולים ולא נתבררה טענתו ר"מ אומר יהיה נדון בשלשה לפי שאינו מחויב אלא מלקות ועונש מאה כסף וזה אפשר לדון בשלשה ואם הוצרך לדיני נפשות יוסיפו על השלשה עשרים וחכמים אומרים אין ראוי לעשות כן שמא יצא לעג על השלשה הראשונים שאינן מומחין או שהן פסולין ולפיכך הוסיפו דיינין ורבי מאיר לא היה חושש לזה והטעם להיות אלה הדברים בשלשה אנשים הוא מה שאמר רחמנא בדיני ממונות עד אלהים יבא דבר שניהם ואין אלהים פחות משנים ומעיקר דתנו שהדיינים לא יהא מניינם לעולם אלא מנין נפרד רצוני לומר שלא יהיו זוגין כדי שאם נפל ביניהם מחלוקת בדין מן הדינים על כל פנים צריך שיהיו רובם מסכימים על דעת אחת והמיעוט על חלופו ונלך אחר הרוב כמו שצותה התורה בזה שנאמר אחרי רבים להטות ולפיכך לא יהיה ב"ד פחות משלשה. ואין הלכה כרבי מאיר: 
+
+Mishnah 2
+
+<b>מכות בשלשה משום רבי ישמעאל אמרו בכ"ג עיבור החדש כו' עיבור השנה בשלשה דברי ר' מאיר רבן שמעון ב"ג אומר כו':  </b>אמרו בברייתא כיצד אמר רבן שמעון בן גמליאל בשלשה מתחילין בחמשה נושאין ונותנין וגומרין בשבעה אחד אומר לישב שנים אומרים שלא לישב בטל יחיד במיעוטו שנים אומרים לישב ואחד אומר שלא לישב מוסיפין עליהם שנים נושאין ונותנין בדבר שנים אומרים צריכה לעבור ושלשה אומרים אינה צריכה מוסיפין עליהם עוד שנים וכשיהיו שבעה יהיו נושאין ונותנין עד שיסכימו הארבעה לדבר אחד ויעשו מעשה והלכה כרבן שמעון בן גמליאל: 
+
+Mishnah 3
+
+<b>סמיכת זקנים ועריפת עגלה בשלשה דברי כו':  </b>סמיכת הזקנים הוא מנוי הדיינין והרמז על זה מה שנאמר ויסמוך את ידיו עליו ויצוהו ואין אנו צריכין סמיכה בידים אבל האיש אשר ראוי למנותו יאמרו לו הבית דין הממנים אותו אתה רבי פלוני סמוך אתה ורשאי אתה שתדין דיני קנסות ובזה יהיה האיש ההוא סמוך והוא נקרא אלהים וידין כל הדינין ודבר זה לא יהיה כי אם בארץ ישראל ואמרו ז"ל אין סמיכה בחוצה לארץ אבל צריך שיהיה הממונה ואותו שרוצין למנותו כולה בארץ ישראל וכשתהיה לו סמיכה בארץ ישראל הוא רשאי לדון דיני קנסות ואפילו בחו"ל לפי (שיש) שמעקרנו סנהדרין נוהגת בארץ ובחוצה לארץ כמו שנבאר לפנים ולענין אם צריך שיהיו השלשה סמוכין ואז יהיו יכולים לסמוך שום אדם יש בזה ספק ומה שנתבאר מן התלמוד שיהיה הגדול שבהם סמוך ויצרף עמו שנים ויסמוך מי שירצה ויראה לי כי כשתהי' הסכמה מכל החכמים והתלמידים להקדים עליהם איש מן הישיבה וישימו אותו לראש ובלבד שיהא זה בא"י כמו שזכרנו הנה האיש ההוא תתקיים לו הישיבה ויהיה סמוך ויסמוך הוא אחר כן מי שירצה שאם לא תאמר כן אי אפשר שתמצא ב"ד הגדול לעולם לפי שנצטרך שיהיה כל אחד מהם סמוך על כל פנים והקב"ה יעד שישובו כמו שנאמר ואשיבה שופטיך כבראשונה ויועציך כבתחלה אחרי כן יקרא לך עיר הצדק וזה יהיה בלא ספק כשיכון הבורא יתברך לבות בני אדם ותרבה זכותם ותשוקתם לשם יתברך ולתורה ותגדל חכמתם לפני בא המשיח כמו שיתבאר זה בפסוקים הרבה במקרא. נאמר בעגלה ערופה וסמכו זקני העדה ר"י אומר וסמכו אין פחות משנים זקני אין פחות משנים אחרים ואין ב"ד שקול וצריך שיהיו הזקנים מנין נפרד מוסיפין עוד אחד. ור' שמעון סבר זקני שנים ואין בית דין שקול מוסיפין עוד אחד והלכה כרבי יהודה. ומה שאמר חליצה בשלשה והוא המצוה ומה שאנו עושים חליצה בחמשה לגלויי מלתא בעלמא וכבר בארנו בפ' שלשה עשר (הלכה ב) מיבמות כי המיאון אפשר לעשות בפני שנים: ואמר נטע רבעי ר"ל פדיון נטע רבעי ומעשר שני שאין דמיו ידועים הוא כשיתחילו אותן פירות להרקיב ולפיכך צריך להראותם לסוחרים שידעו שיעור אותו קלקול: ואמרו ההקדשות בשלשה כלומר מי שרוצה לפדות שום דבר מן ההקדשות שיש להם פדיון והם מה שהוקדש לבדק הבית צריך שלשה שידעו דמי אותו הדבר וכמו כן מי שאמר ערכו עליו ובא הכהן לקבל ערכו ואין לו מעות ויש לו מטלטלין יקח ממנו שיעור ערכו ע"פ ג' שידעו שאותו הדבר שוה ערך שעליו ואם אין לו אלא קרקע יקח ממנו שיעור ערכו על פי עשרה אנשים והאחד מהן כהן ויעריכו שאותו הקרקע שוה ערך שעליו וכן מי שאמר דמיו עליו שראוי להעריכו כעבד הנמכר בשוק יעריכו אותו גם כן עשרה בני אדם והאחד מהן כהן וישלם מה שאומרים שהוא שוה וזה פירוש אמרו ואדם כיוצא בהם כלומר שיעריך האדם כמו שיעריך הקרקעות: 
+
+Mishnah 4
+
+<b>דיני נפשות בכ"ג הרובע והנרבע בכ"ג כו':  </b>הביא ראיה במה שנאמר ואת הבהמה תהרוגו <small>[<b>הגה' הגרי"ב.</b> התוי"ט כתב דדברי הרמב"ם בזה צ"ע, אבל בחיבורי <b>יש סדר למשנה</b> כתבתי פשט נכון בס"ד]</small> ואם תאמר שזה שאמר ואת הבהמה תהרוגו בא ללמד שהבהמה גם כן חייבת מיתה ולא להקיש זה לא היה צריך ללמד לפי שכבר ביאר הריגת הבהמה והוא מה שנאמר והרגת את האשה ואת הבהמה. ודברי ר' אליעזר כל הקודם להרגם זכה כשהרג אחד מהם ההורג אותו זכה לשמים בלא ב"ד. ור' עקיבא סבר כי נחש אין מיתתו בעשרים ושלשה אלא שימית אותו יחיד והטעם היות דיני נפשות בעשרים ושלשה עוד יתבאר בעה"י (סוף פרקין) והלכה כרבי עקיבא: 
+
+Mishnah 5
+
+<b>אין דנין לא את השבט ולא את נביא השקר כו':  </b>דין שבט הוא שיודח כולו ולא דנין אותו אלא בבית דין הגדול [לפי] שאמר הכתוב והוצאת את האיש ההוא וגו' היחידים בלבד כגון איש ואשה הם שנהרגים בשעריך בבית דין של שלשה ועשרים אבל כל השבט לא אלא בבית דין הגדול: ונביא שקר למדנוהו מזקן ממרא בהקש לפי שמצינו בנביא שקר דבר והוא אמרו אך הנביא אשר יזיד לדבר וגו' ובזקן ממרא נאמר כי יפלא ממך דבר וכמו שזקן ממרא בבית דין הגדול כמו שבא הכתוב עליו וקמת ועלית וגו' כן נביא שקר אמנם כ"ג הוא למד ממה שנאמר כל הדבר הגדול יביאו אליך ר"ל דבר האיש הגדול ואין לנו גדול זולתי כ"ג כמו שנאמר והכהן הגדול מאחיו: ומלחמת הרשות למדנוה ממה שהי' דוד נוהג שלא היה יוצא למלחמת הרשות עד שהיה יועץ עם סנהדרי גדולה כמו שהוא מפורסם אצלנו ממנהגם עליהם השלום ומלחמת הרשות היא מלחמת עמון ומואב וישמעאל ודומיהן ומלחמת מצוה היא מלחמת עמלק ושבעה עממין בלבד: ואין מוסיפין על העיר כלומר שלא יוסיפו בירושלים מקומות שיש להם קדושה קלה לעשותה קדושה חמורה ממנה כי העזרות קדושתם גדולה משאר ירושלים וירושלים קדושתה מעולה משאר א"י כמו שיתבאר בפ' ראשון מטהרות (משנה ח) וא"א לחדש קדושה אלא בב"ד הגדול כמו שאמר הקב"ה למשה ככל אשר אני מראה אותך את תבנית המשכן ואת תבנית כל כליו וכן תעשו הצווי הי' לו ולבית דינו וסנהדראות לשבטים עשה אותם משה ובית דינו כמו שאמר הכתוב ואתה תחזה מכל העם וגו'. וטעם עיר הנדחת ושבט שהודח אחד לפי שאין נהרגין בכל שער אלא יחידים: וספר הוא המקום הקרוב לאויב תרגום לחוף ימים על ספר ימא והטעם בזה כי אם יהיו קצוות הארץ חרבות יבואו בהם העכו"ם ויחריבו א"י ואין פירוש אין עושין שלא יהרגו יושביה אבל פירושו שלא יעשו בו כל מצות עיר הנדחת והוא מה שנאמר והיתה תל עולם וזה שהזהיר שלא להחריב שלש עיירות אין זה אלא בב"ד אחד ומקום אחד כלומר שלא יהיו קרובות זה לזה: 
+
+Mishnah 6
+
+<b>סנהדרין גדולה היתה של שבעים ואחד כו':  </b>רבי יהודה לא היה מונה משה רבינו עליו השלום מכלל הסנהדרין לפי שסבר שמה שנאמר ונשאו אתך במשא העם אין רוצה לומר שידונו עמך אלא רוצה לומר שידונו במקומך וחכמים אומרים שענינו ידונו עמך והלכה כחכמים: ומה שאמר עדה שופטת ועדה מצלת ר"ל עדה תאמר זכאי והיא המצלת אותו ועדה תאמר חייב והיא השופטת ולא יתחייב עד שיהיו המחייבים יותר על המזכין שנים ולפיכך צריך להוסיף עוד שנים כדי שיהיו עדה שופטת ועדה מצלת ושנים שופטים כלומר מחייבין ואין בית דין שקול מוסיפין עוד אחד הרי שלשה מוסף על השתי עדות ודברי רבנן מאה ועשרים מבואר בתלמוד וזה מנינם סנהדרי קטנה כ"ג ושלשה שורות של עשרים ושלשה ועשרה בטלנין של בית הכנסת והם בני אדם שאין להם עסק אלא מלאכת שמים רוצה לומר לקרות בתורה וישיבת בתי כנסיות שני סופרים ושני חזנים ושני בעלי דינים ושני עדים ושני זוממין ושני זוממי זוממין ושני גבאי צדקה ושלישי לחלק צדקה ורופא אומן ולבלר ומלמד תנוקות הרי מאה ועשרים ורבי נחמיה אומר שהפחותין מכל הממונין במעלה הם שרי עשרה ושלשה ועשרים דיינים הם שרי עשרות למאתים ושלשים ואין הלכה כר' נחמיה: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כהן גדול דן ודנין אותו מעיד ומעידין כו':  </b>מה שאמר מעיד אינו בכל עדות שיזדמן אלא בעדות שיהיה מיוחדת במלך בלבד לגודל מעלתו וכל בני אדם מעיינין בו לא יניח בעבור זה והלכה כרבי יהודה. [וכשהוא מנחם וכו']. מה שאומר לבני אדם כשמנחם אותם הוא תנחומו. ופירוש מברין מאכילין. וספסל הוא כסא קטן: 
+
+Mishnah 2
+
+<b>המלך לא דן ולא דנין אותו לא מעיד ולא בו':  </b>זה במלכי ישראל בלבד לפי שהיו עבריינין במלכותם לא היו משבחין השפלות ולא היו נכנעין לדברי תורה אבל מלכי בית דוד דנין ודנין אותם לפי שהם יודעים התורה ולא היה רע בעיניהם השפלות וההכנע לדברי תורה לפי שמלכותם על פי התורה לא יגרע ממנו ענותנותם אמר הכתוב על בית דוד כה אמר ה' דינו לבקר משפט ודוד ע"ה מכלל סנהדרי גדולה היה והלכה כרבי יהודה במה שאמר נושא הוא אלמנותו של מלך אבל חליצה ויבום אין שומעין לו לפי שזה קלון לו וירקה בפניו והואיל ואין שם חליצה אין שם יבום ומעקרנו מלך שמחל על כבודו אין כבודו מחול ולפיכך אין שומעין לו: 
+
+Mishnah 3
+
+<b>מת לו מת אינו יוצא מפתח פלטרין שלו כו':  </b>פלטרין שלו הוא ארמונו: לפייסו לדבר על לב העם ולהודיעם כי לא היתה כונתו להרגו: ודרגש הוא ממיני הכסאות והמטות והוא גדול מספסל ואין הלכה כר' יהודה: 
+
+Mishnah 4
+
+<b>ומוציא למלחמת הרשות על פי בית דין של כו':  </b><b>לא ירבה לו נשים אלא שמונה עשרה כו':  </b><b>לא ירבה לו סוסים אלא כדי מרכבתו וכסף כו':  </b>מלחמת הרשות מלחמת של שאר האומות זולתי של שבעה עממים ומלחמת עמלק כמו שבארנו בשמיני מסוטה (הלכה ו) ומתנאי מלחמת הרשות שלא תהיה אלא במלך וסנהדרין: ופירוש אין ממחין שאין חולקין עליו: וחלק בראש הוא שיקח חצי כל השלל ששוללין כל העם מוסיף על כל מה שהיה לאותו המלך: מותר למלך להרבות סוסים כל מה שירצה לרכוב החיילים שלו ולהרבות סוסים במלחמותיו כדי להרעיד האויב אבל מה שאסרה תורה להיות לו סוסים לבטלה בארוות מוכנות לרכוב הוא בהם באיזה יום שירצה או להנהיג אותם לפניו כמו שעושין שאר מלכים אבל אינו מותר שיהיה לו זולתי סוס אחד לרכוב בו כאחד העם: אספניא הגבורים והחיילים: ואין אסור גם כן עליו להרבות כסף וזהב אלא לעצמו כלומר הראוי לו בארצו ובגבוליו וצרכיו אבל אוצרות הנכסים המוכנות לצרכי ישראל מצוה להרבות ויכתוב שני ספרי תורה שלמים האחד יהיה עמו תמיד לא ימוש ממנו כמו שזכר בכאן והשני יהיה מונח בבית גנזיו ואין הלכה כרבי יהודה ולא כרבי שמעון: 
+
+Mishnah 5
+
+<b>אין רוכבין על סוסו ואין יושבין על כסאו ואין כו':  </b>כשהוא מסתפר פירוש כשהוא מגלח שער ראשו ושאר המאמר מבואר: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>דיני ממונות בשלשה זה בורר לו אחד כו':  </b>הטעם במה שאמרו חכמים כי שני הדיינין הם שבוררין השלישי לפי שהדיין שיברור האחד מן השני בעלי דינים יהפך בזכותו וכן הדיין השני יהפך בזכות הבעל דין השני שברר והשלישי יכריע ביניהם ולא יהיה נוטה עם אחד מן השני בעלי דינין לפי שלא בררו אחד מהם ומחלוקת ר' (יהודה) [מאיר] וחכמים אינו בדיינין מומחין אלא בדיינין שאינן מומחין לפי שר' מאיר אומר כיון שהם אינם מומחין יש לו לטעון ולערער בדיניהם וחכמים אומרים כיון שהם כשרים הרי הן כמומחין שאינו יכול לפוסלן: וענין מה שאמרו חכמים כיון שהם כשרים וברורים הוא פירוש וכאלו אמר אם היו כשרים הרי הם כמומחין שאינו יכול לפוסלן: והמתברר מכל התלמוד מזה הענין מה שאני אומר לך וזה שהבעלי דינין כשיתרצו בדין מי שבררו בני אדם וקבלו עליהם דינם ואפילו לא היו אותם בני אדם מומחין רצה לומר אלא הדיוטות דינם מקובל עליהם אלא אם כן טעו בדין שחוזר ובטעות הדיינין בדין יש דרכים ומחלוקת ואין זה מקומו ואם הבעלי דינין לא בררו אותם הדיינין ולא מנו אותם עליהם אלא שהם מאליהם עמדו להם לדון בין בני אדם או שמנה אותם מלך או שלטון או קצת זקני הקהל ולא מנו אותם הבעלי דינין אם היו מומחין דיניהם דין ומקובל כיון שלא טעו כמו שבארנו וענין מומחין שיהיו חכמים בתורה יודעים במקראות הכתובים בה יכולים לסבור ולהוציא דבר מתוך דבר כמו שביאר בתלמוד אומר כגון אנא דגמירנא וסבירנא רצוני לומר שאני יודע וזוכר לתורה שבכתב ושבעל פה ויש לי יכולת לסבור ולהקיש ואני מבין הענינים וכל איש שהוא כזה יש לו לדון ואפילו יחיד ואע"ג דלא נקיט רשותא מריש גלותא ובלבד שיהא מפורסם אצל בני אדם שהוא כן וזהו ענין מומחה לרבים ואם אינו מומחה אין דינו דין ואפי' שידון דין אמת ואפילו נטל רשות מבית ראש גולה שאין הרשות מועלת אלא למומחה כמו שיתבאר בתלמוד אבל זה המומחה דלא נקט רשות אין לו רשות להכריח הבעלי דינין שידונו לפניו אבל מי שדן הוא לא יקבל עליו דינו אבל המומחה דנקיט רשות מריש גלותא ידין בעלי דינין בין רצה כל אחד מהם או לא רצה ואין יכול אחד מהם לצאת מדינו בכל ארץ ישראל וראש ישיבה הוא דן גם כן על בעלי דינין ואפילו לא רצו אבל זה בארץ ישראל בלבד זהו המתבאר בזה הענין: ומה שאמר זה פוסל עדיו של זה וזה פוסל עדיו של זה אין מחלוקתו עם החכמים במי שהביא שני עדים שיעידו לו בדבר מן הדברים שבעל דינו יפסול אותם ושומעין לו כי זה מבואר שאין שומעין לו אלא אם הביא ראיה שהם קרובים או פסולים אבל מחלוקת רבי מאיר עם חכמים כשיתבע ראובן לשמעון שיש לו אצלו ממון והביא ראובן שני עדים והעידו שהוא כדבריו אחר כך הביא שני עדים אחרים והעידו גם כן כמו עדות השני עדים הראשונים ואם טען שמעון ואמר אלה הארבעה עדים פסולים רבי מאיר אומר שומעין לו ונאמר לראובן הבא ראיה שהם כשרים לפי שאתה לא היית מביא עדים אחר עדים על ענין אחד בעצמו אלא שאתה יודע שיש בהן מי שאינו כשר לעדות ואנחנו לא נדע איזו כת מהם הפסולים אם הם הראשונים או הם האחרונים אם כן יש לך לקיים הכשרות באחת הכתות וחכמים אומרים אין אנו חוששין בהביאו עדים אחר עדים לפי שלא עשה זה לפי שאחד מהן פסול אלא לחזק טענותיו ולהודיע כי זה ידוע אצל רבים ואין שומעין לשמעון אלא אם ברר הדבר שיש בהם פסול. והלכה כחכמים בכל הדברים: 
+
+Mishnah 2
+
+<b>אמר לו נאמן עלי אבא נאמן עלי אביך נאמנין כו':  </b>מחלוקת רבי מאיר וחכמים לאחר גזר דין וגזר דין הוא לאחר שיקבל הדיין העדות ויאמר איש פלוני אתה זכאי איש פלוני אתה חייב אבל קודם לכן יכול לחזור בו ואפילו לדברי חכמים וכשנטל בקנין שהוא מקבל עליו עדות איש פלוני או דין איש פלוני אינו יכול לחזור בו לפי שאמרו חכמים אין לאחר קנין כלום ואין הפרש בין שיאמר לו דור לי בחיי ראשך ואתן לך מה שאתה תובע כיון שהשביעו הדיין על הדרך שאמר לו או שקנו מידו שנתרצה בשבועתו אינו יכול לחזור בו לפי שהלכה כחכמים: ופירוש דור נדור לי בחיי ראשך מגזרת נודר: 
+
+Mishnah 3
+
+<b>ואלו הן הפסולין המשחק בקוביא והמלוה כו':  </b>לפי שאמר במה שקדם נמצא אחד מהם קרוב או פסול בא עכשיו לבאר מי הוא הפסול ומי הוא הקרוב ואמר המשחק בקוביא והוא שחוק ידוע והוא הנקרא בערבי גר"ר ושרטנ"ג על תנאי שמשימין כספים למי שיעשה כך או שלא יעשה שיקח אותן כפי שמסכימין באותו השחוק ואסור זה לפי שהוא מתעסק בדבר שאין בו תועלת לישוב העולם ומיסודי התורה שהאדם אין ראוי לו להתעסק בעולם הזה אלא באחד משני דברים או בתורה כדי שתשלם נפשו בחכמתה או במלאכה שתועיל לו בהתמדת המציאות או האומניות והסחורות אלא שראוי למעט מאלו ולהרבות בתורה כמו שאמרו רז"ל (אבות פ"ד משנה יו"ד) הוי ממעט בעסק ועסוק בתורה. ואשוב לענין ההלכה. מלוה ברבית בין הלוקח בין הנותן שניהם פסולין: ומפריחי יונים הם לוקחין ממון שאינו שלהם לפי שהם מושכין הזכרים בנקבות ונקבות בזכרים כמו שהוא מפורסם אצל המתעסקים בזה וכן סוחרי שביעית לוקחין ממון שאינו שלהם לעשות סחורה: ופירוש דברי ר"ש מה שאבאר לך בזה כי בראשונה היו אצלם אוספי שביעית פסולין וסוחרי שביעית פסולין וכאשר גברו הגוים ואנסו ישראל והכריחום לתת להם סעודות בכל שנה חזרו בני אדם לאסוף זרע שביעית רוצה לומר התבואות הנעשות באותה השנה ומוציאין אותה במנת המלך ובאותה שעה אמרו אוספי שביעית כשרים לפי שלא היו אוספים לעצמם וסוחרי שביעית בלבד הם הפסולים וזהו שאמר חזרו לקרות' סוחרי שביעית כלומר חזרו לומר שלא יהיה פסול אלא סוחרי שביעית: ולא יעלה על דעתך שאלו בלבד פסולי עדות אבל הם רבים יארך לפרשם. והנה לך שני עיקרים שכוללים רובם אבל לא ימצא יוצא משני אלה העיקרים אלא מעטים וזה כי כל מי שיעשה עון שיתחייב עליו מלקות הוא פסול לעדות ואפילו שלא יהיה באותו העון שום פני' לממון כלל כגון אוכל בשר בחלב אוכל נבלה או משחית פאה או לובש שעטנז וכיוצא בהם לפי שהתורה האמיתית קראה כל מחויב מלקות רשע כמו שנאמר והיה אם בן הכות הרשע והזהירה שלא לקבל עדות רשע כמו שנאמר אל תשת ידך עם רשע להיות עד חמס ומפי השמועה למדנו בפירוש דבר זה אל תשת רשע עד וכשהלקו אותו חזר כשר לעדות כמו שנאמר ונקלה אחיך לעיניך כיון שלקה הרי הוא אחיך זהו העיקר האחד. והעיקר השני הוא כי כל מי שיקח ממון שלא כדין ואף על פי שאינו מחויב מלקות הוא פסול לעדות כגון גנב וגזלן ומלוה ברבית ומצד לקיחת ממון שלא כדין גם כן שמו מפריחי יונים והחמסנין והגבאין והמוכסין והרועים ואוכלי צדקה של כותי' פסולי עדות לפי שהגבאים יש שלוקחים לעצמן וכמו כן המוכסין והרועין משלחים מקניהם בשדות בני אדם. וצדקה של כותים אינה מותרת לישראל ולאכול אותה בפרהסיא מבלי צורך הוא עבירה אבל אלו הם פסולי עדות מדרבנן ולפיכך לא תתקיים בהם הפסלנות כדי שתהא עדותן פסולה אלא אחר ההכרזה ושידעו בני אדם שהם פסולין ופסולי עדות דאורייתא אינן צריכין הכרזה אמנם עד זומם הוא פסול לעדות לפי שפעמים יהיה מחויב מלקות ופעמים יהיה מחויב ממון כמו שנתבאר בפרק שלישי מכתובות ואין צריך לומר במחויבי מיתות בית דין שהם פסולין כיון שיבא בהם גם כן שם רשע והוא שנאמר אשר הוא רשע למות וחזרת זה המין השני עד שיהיו כשרים להעיד שיחזרו מה שלקחו מממון שלא כדין לבעלים ואם אפשר לו ראוי שיחזיר הדבר שלקח בעין ואחר כן שיסורו ממעשיהם הרעים מכל וכל ואפילו על הדרך המותר להם כגון שיחזיר הרבית שלקח ולא יתעסק ברבית ואפי' עם הגוים ואף על פי שהוא מותר וכמו כן המשחק בקוביא לא ישחק בו ואפי' בלא תנאי ממון ומפריחי יונים לא יתעסק בהם ואפי' במדבר שאין שם גזילה ועל זה תקיש וכשיתפרסם על אחד מהם שחזר בתשובה כזאת והעידו עליו עדים בכך וכי הוא היה יכול לעשות כמו שהיה עושה מתחלה מן העבירה ולא עשה מפני התשובה הנה חזר להיות כשר והלכה כרבי יהודה: 
+
+Mishnah 4
+
+<b>ואלו הן הקרובים אביו ואחיו ואחי אביו ואחי כו':  </b>חמיו אבי אשתו וגיסו בעל אחותו וחתנו בעל בתו ואמרו הם ובניהם וחתניהם רוצה לומר בעלי בנותיו לפי שבעל בתו של אדם כמו בתו לפי שהבעל כאשתו וכן בנו של אדם או חתנו כעדות אחד הוא וזה שאמרנו בן גיסו וחתנו רצונו לומר שבן גיסו קרוב כשיהיה אותו הבן או הבת מאחות אשתו אבל בן גיסו וחתנו מאשה אחרת שאינה אחות אשתו הוא רחוק: וחורגו בן אשתו מאיש אחר הוא וזה קרוב אבל בן חורגו וחתן חורגו לא ואשת חורגו לא יעיד לה לפי שהיא כבעלה והעיקר שיתבאר לך ממנו איזה קרוב כשר להעיד איזה פסול להעיד הוא כמו שאבאר לך וזה כי אותם בני אדם היוצאים משרש אחד תחלה והם האחים נקראים ראשון בראשון ואינם יכולים להעיד זה על זה והמעלה השנית והם בני אחות האב אלו על אלו או בני אחות האם קצתם על קצתם או בני אחי האם עם בני אחי האם או עם בני אחי האב אלו עם אלו נקראים שני בשני ואין עדותם כשרה קצתם עם קצתם והמדרגה השלישית והם בני בני האיש עם בני בני אחיו או אחותו נקראים שלישי בשלישי ועדותם כשרה קצתם על קצתם ועדות שלישי בראשון ג"כ עדותם כשרה כגון עדות אחי האב על בן בנו של אחיו וכמו כן עדות בן בן האח על אחי אביו שתהא עדות שני בשלישי כשרה והאיש כאשתו והאשה כבעלה לענין העדות כגון האיש עם בעל אחותו ראשון בראשון לפי שהבעל כאשתו וכן הוא עם אשת אחיו ראשון בראשון לפי שאשה כבעלה והאב ובנו הם ראשון בראשון והטעם שלא מנה אותו במשנה ואמר אביו לפי שהוא מבואר במקרא ולא למדנו אסור עדות הקרובים אלא ממה שהזהיר השם יתעלה מלהעיד האב על בן או הבן על האב כמו שנאמר לא יומתו אבות על בנים וגו' כלומר לא יומתו בעדותם: ואמרו וכל הראוי לו ליורשו אינו מדברי משנה ראשונה אבל הוא תשלום משנת רבי עקיבא: וקרוב ונתרחק הוא שתמות אשתו או יגרשנה שהיא הקורבה בינו ובין משפחה אחרת ואין הלכה כמשנה ראשונה ולא כר' יהודה: 
+
+Mishnah 5
+
+<b>האוהב והשונא אוהב זה שושבינו שונא כל כו':  </b>שושבינו הוא רעהו כגון הריעות שעושין בזמן הנשואים ונקראין שושבינין ואין הלכה כר' יהודה אלא אוהב ושונא כשר לעדות אבל הוא פסול לדון כלומר שאסור לו לדון לאוהבו ולשונאו ולא לידון איניש לא למאן דמרחם ליה ולא למאן דסני ליה והרבה מעשיות בתלמוד מחזקי' עקר זה ומאמצין אותו ומזהירין עליו ואין ראוי להבזות בכל זה במחשבות שאין בהם אמת: 
+
+Mishnah 6
+
+<b>כיצד בודקין את העדים היו מכניסין אותן כו':  </b>מאיימין מיראין מפחידין ויכבידו עליהם גדולת העדות מבארין להם מה שיש בעדות שקר מן הבזוי וכובד העונש למעיד אותה: ופירוש בפנינו הודה לו שאמר לנו הוו עלי עדים שאני חייב לו מנה או כיוצא בזה או אמר לנו דרך הודאה ומסירת עדות אבל אם הודה בפניהם בדרך ספור דברים ולא אמר להם הוו עלי עדים וזהו מה שאמר הוא אמר לי שאני חייב לו שאין עדות זו מועלת. ויוסיפו הדיינין הוא שיוסיפו שנים ויהיו חמשה. ואם אירע עוד כגון זה המאורע בעצמו ואמרו שנים זכאי ושנים חייב ואחד איני יודע או שאמרו הארבעה זכאי או חייב ואחד איני יודע יוסיפו שנים כן יעשו תמיד עד שיהו שם מנין שיאמר סברתו ומנין גדול ממנו שיאמר הפך אותה סברא: 
+
+Mishnah 7
+
+<b>גמרו את הדבר היו מכניסין אותן הגדול בו':  </b>מכניסין אותם כלומר לבעלי דינין וזה כי הדיינין ישאו ויתנו בדין ובעלי דינין יוציאו אותם מעליהם אחר ששמעו טענותיהם והטעם בזה כדי שלא ישאו פנים לאחד מבעלי דינין ועוד שלא ידע החייב מי חייב אותו כדי שיהיו הדיינין אהובים אצל בני אדם ולא ידע אחד מהם מי הוא אשר חייב ולא אשר זכה ולפיכך אמרו במי שמגלה הסוד מהם ומודיע ומי הוא המזכה ומי הוא המחייב הולך רכיל מגלה סוד [<small><b>הגה' הגרי"ב.</b> כל זה והלכה כרשב"ג שייך למשנה דלקמן, וע' תוי"ט מ"ח ד"ה אמר רשב"ג</small>] והלכה כרבן שמעון בן גמליאל: 
+
+Mishnah 8
+
+<b>כל זמן שמביא ראיה סותר את הדין אמרו כו':  </b>פונדתו הוא הבגד שלובש סמוך לבשרו ואין הלכה כרשב"ג לפי שמאחר שאמר אין לי עדים ואין לי ראיה אין שומעין לו אם הביא ראיה אחר כן לפי שיש לנו לומר אין טוב ראיה זו או באלו העדים כיון שכבר אמר תחלה שאין לו ראיה בשום פנים אבל כשיאמר יש לי עדים במדינת הים או יש לי שטר לשם אין שומעין לו אלא חותכין הדין כפי המצוי וכשיביא עדיו או שטריו סותר הדין וידונו לו במה שנראה הואיל ולא אמר להם בתחלה אין לי עדים ואין לי ראיה: 
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>אחד דיני ממונות ואחד דיני נפשות כו':  </b>אמרו אחד דיני ממונות בדרישה וחקירה זהו דבר תורה אבל כדי שלא תנעול דלת בפני לווין אמרו שלא יאריכו הדרישה והחקירה בדיני ממונות אבל הבדיקה אין לסמוך עליה בדיני ממונות כלל וכלל אלא אם כן היה באותו הדין דבר נסתר כמו שאמרו דין מרומה וההפרש בין חקירה ודרישה והבדיקה כי החקירה והדרישה הם הדברים המורים אל הענין בדין כגון כמה הלוה לו ומתי הלוה לו ועל אי זה דרך הלוהו ובאיזה מקום הלוהו לו כלומר באי זה עיר. ובדיקה הוא בדברים שאינם מורים בענין כגון שנאמר איזה בגד היה לבוש המלוה או לוה בשעה שלקח המעות או עומד היה אחד מהם או יושב והמעות אם היו בבגד משי או בבגד צמר וכיוצא בדברים אלו שהן בדיקות שאינן מועילות בענין הדין: וע"פ שנים לחובה כגון שיהיו אחד עשר דיינין אומרים זכאי ושלשה עשר דיינין אומרים חייב דמוסיף מנין המחייבים על המזכים שנים ואז יהרג. ואם תאמר איך יתכן זה וב"ד הם כ"ג בלבד כמו שקדם באורו וא"א שיוסיפו המחייבין על המזכין שנים אלא כשהב"ד הם (כ"ה) [כד*] כמו שזכרנו התשובה על זה היא כי כשיאמרו אחד עשר זכאי ואחד עשר חייב ואחד איני יודע שראוי שיוסיפו הדיינים שנים כמו שהקדמנו ויהיו אותם שנושאין ונותנין (כ"ה) [כד*] ויתכן בהם מה שזכרנו מתוספת המחייבים על השנים וסמכו זה הענין למה דאמר רחמנא לא תהיה אחרי רבים לרעות כלומר שיהיו הרבים לרעה לא תשמע להם אלא כשיהיו אותם הנוספי' רבים הם שיוסיפו הדיינים לרעות שנים או יותר. ולפיכך אין דנין בערב שבת לפי שגמר דין יבא בשבת ואין מותר להמית בשבת כמו שנא' לא תבערו אש בכל מושבותיכם רוצה לומר ואפי' במושבות ב"ד לא ישרפו בו מי שנתחייב שריפה וכן שאר העונשין אין גומרין בשבת: <br>
+*<small>[כן הגי' בדפוס נאפולי ובדפוס ווינציאה]</small>
+
+Mishnah 2
+
+<b>דיני (*ממונות) הטמאות והטהרות מתחילין מן כו':</b>  בדיני נפשות אין שומעין דברי הגדול אלא עד לאחר הכל לפי שאם יתחיל הגדול אסור לנשארים לחלוק עליו כמו שנאמר לא תענה על ריב והוא כתוב רב כלומר מה שידבר בו הגדול בחכמה לא תחלוק עליו ולפיכך אין שומעין דעתו אלא בסוף. ומה שאמר הכל כשרים לדון ואפילו גר הוא כשאמו מישראל וכמו כן ממזר כשר לדון דיני ממונות: 
+*<small>[בדפוס נאפולי שנת רנ"ב ובדפוס וויניציאה שנת הש"ז ליתא לתיבת ממונות וכן בסה"מ ג"כ ליתא.]</small> 
+
+Mishnah 3
+
+<b>סנהדרין היתה כחצי גורן עגולה כדי שיהו כו': </b>עגולה סביב. וטעם דברי רבי יהודה כדי שיהיו שני עדים על המזכין ושני עדים על המחייבים והלכה כחכמים ואין הלכה כרבי יהודה: 
+
+Mishnah 4
+
+<b>ושלש שורות של תלמידי חכמים יושבין לפניהן כו': </b>כבר נתבאר מדברנו בפרק ראשון מזו המסכת שכל ב"ד של שלשה ועשרים יש לו לפניהם שלש שורות ובכל שורה מהם ג"כ כ"ג מסודרין ראשון ושני ושלישי עד סופם כפי מעלתם בחכמה: 
+
+Mishnah 5
+
+<b>כיצד מאיימין את העדים על עדי נפשות כו':  </b>מאומד הוא מה שנוטה עליו המחשבה ברוב והראיה בדברים הדומים לענין. וחותמו של אדם הראשון הוא צורת מין האדם אשר בה האדם אדם ובה ישתתפו כל האדם ואע"פ שהכל מקבלין אותה צורה ישתנו אישיהם במאורעים רבים כמו שהוא מצוי ונראה. ומינין הם היוצאים מכלל דת כל אומה ואומה וכבר בארנו במה שהקדמנו שזה השם אינו נופל (אלא) על צדוקים וביתוסים בלבד:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>היו בודקין אותן בשבע חקירות באיזו כו':  </b>רבי יוסי אומר שאין צריך לשאול אותם באי זה שבוע באי זו שנה באי זה חדש בכמה לחדש אלא באי זה יום באי זה שעה באי זה מקום בלבד: ואמרו מכירין אתם אותו התריתם בו אין זה מכלל החקירות והדרישות אבל הוא דבר שאין שם עדות שיצטרך הדרישות וחקירות אלא שידע אמתתו: וחיוב אלו השבע חקירות ממה שנאמר באותם אנשים שחייבים מיתה ודרשת וחקרת ושאלת והוגד לך ושמעת ודרשת היטב ודרשו השופטים אלה השבעה חזוקים לעמוד על אמתת הדבר ולעשות תכלית הדרישה והחקירה ואין הלכה כרבי יוסי אלא אפילו אמרו העדים אתמול הרגו ראוי לומר להם באיזה שבוע באיזו שנה באיזה חדש באי זה יום באי זו שעה וזה לפי מה שהם אומרים מסיעין את העדים ממקום למקום כדי שתטרף דעתם עליהם ויחזרו בהם רוצה לומר שמאריכים עליהם ומוציאין אותם מספור לספור ויכבידו בשאלות עד שיקוצו ואם יש בעדות פסלות יחזרו בהם: 
+
+Mishnah 2
+
+<b>כל המרבה בבדיקות הדי זה משובח מעשה כו':  </b>בן זכאי הוא רבן יוחנן בן זכאי ולא היה אותו שבדק אבל זה המעשה היה לפני רבו הלל הזקן והוא היה תלמיד לפניו ואמר הלל לעדים באיזה מקום אמרו לו במקום פלוני תחת אילן תאנה ואמר ריב"ז יש לשאול תואר התאנים היאך היו עוקציהן שהם תלוים בהן מן העץ אם עוקציהם ארוכים או קצרים ואם הם עבות או דקות וכל זה כדי להאריך על העדים כמו שזכרנו וראה דבריו נכוחים וטובים ושאלם כמו שאמר ובאותה שעה לא היו קורים אותו אלא בן זכאי בלבד ונזכר המעשה בלשון בן זכאי ורבינו הקדוש כתב אותו בשעת חבורו כמו שקבל אותו: ואמרו ואפילו שנים אומרים רוצה לומר אפילו בחקירות שהם העיקר כששנים אומרים אנו יודעים ואחד אומר איני יודע עדותן קיימת וכן פירשו התלמוד והטעם אשר בגללו אם אמר אחד מן העדים בחקירות איני יודע עדותן בטלה ואם אמרו כלם בבדיקות אין אנו יודעים עדותן קיימת הוא מה שאומר לך והוא זה כי מעקרנו כל עדות שאין אתה יכול להזימה אינה עדות והזמה אי אפשר אלא כשסיים הזמן והמקום שבהן היה המעשה ההוא כדי שיוכל לומר להם אותו [כת] שיזים אותם והלא עמנו הייתם באותה שעה במקום פלוני כמו שיבאר עוד ושבע חקירות הם לסיים הזמן והמקום ואם אמר בחקירות איני יודע אי אפשר בהם הזמה בשום פנים ולפיכך עדותן בטלה ונאמר עדות שקר הוא וזה שאומר בחקירות איני יודע הוא כדי שלא תתקיים עליהם ההזמה: 
+
+Mishnah 3
+
+<b>אחד אומר בשנים בחדש ואחד אומר בשלשה כו':  </b>זו שאמרנו שכשיהיה מחלוקת ביום אחד עדותן קיימת אמנם דין זה עד חצי החדש בלבד אבל אם אמר האחד בששה עשר בחדש והאחד בשבעה עשר עדותן בטלה ואע"פ שהסכימו על היום מן השבוע לפי שאי אפשר שיעבור חצי חדש שלא ידעו כל העולם איזה יום היה ראש חדש: ומפאת המזרח עד אמצע הרקיע נקרא מזרח ומאמצע השמים עד פאת המערב נקרא מערב וכבר בארנו במסכת ברכות (פ"א הלכה ב) שכל השעות הנזכרות בכל המשנה שעות זמניות: 
+
+Mishnah 4
+
+<b>ואחר כך מכניסין את השני ובודקים אותו כו':  </b>אינו יורד משם כל היום אמנם הוא זה כשלא היה ממש בדבריו אבל אם היה ממש בדבריו אינו יורד משם לעולם: ואין שומעין מן העד דבר בין לזכות בין לחובה משום שנאמר ועד אחד לא יענה ואמר בנפש למות הוא חוזר על אחד כאילו אמר אחד לא יענה בנפש למות ולפיכך אינו נהרג עד שיהיו המחייבין יותר על המזכין שנים או יותר כמו שבארנו בפרק שלפני זה (הלכה א): 
+
+Mishnah 5
+
+<b>אם מצאו לו זכות פטרוהו ואם לאו מעבירין כו':  </b>כ"ז מבואר וכבר הקדמנו זכרון עקריו (פ"ד ה"א) כי הטיתך לטובה ע"פ עד א' ולרעה ע"פ ב' או יותר: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>נגמר הדין מוציאין אותו לסוקלו בית בו':  </b><b>מצאו לו זכות פטרוהו ואם לא יוצא ליסקל וכרוז כו':  </b>הסבה אשר בגללה היה בית הסקילה חוץ לב"ד הוא כדי שלא יהיה נראה שיש לדיינין חריצות להמית ובעוד שמוליכין אותו לבית הסקילה אפשר שיהיה שם מי שילמד עליו זכות: ופירוש הסודרין מפות: ומה שאמר שיהא ממש בדבריו ואז מחזירין אותו אפילו ארבעה וחמשה פעמים אמנם פעם ראשונה ושניה מחזירין אותו כשיאמרו אחרים עליו אבל אם אמר הוא יש לי ללמד על עצמי זכות ואפילו לא היה ממש בדבריו מחזירין שיש לומר מחמת הפחד שכח טענתו ואפשר שכשיחזור לב"ד תתיישב דעתו ויזכור טענתו: ובתוך ההכרזה יאמר והעידו עליו עדים שהם פלוני ופלוני שעשה כך וכך ביום פלוני בשעה פלונית במקום פלוני אולי יהיה שם מי שיזים אותם וכמו שעושין בסקילה כן עושין בכל מיתות ב"ד: 
+
+Mishnah 2
+
+<b>היה רחוק מבית הסקילה בעשר אמות אומרים בו':  </b>מה שהצריך להתודות רחוק מבית הסקילה כדי שלא יפחד ותטרף דעתו ולא יוכל לדבר כשיהיה קרוב ממקום המיתה: ודע שהריגת יהושע לעכן היתה הוראת שעה לפי שתורתנו האמיתית אינה מחייבת מיתה על החוטא בהודאתו בעצמו ולא בנבואת נביא שיאמר שעשה זה המעשה. ואין הלכה כר"י: 
+
+Mishnah 3
+
+<b>היה רחוק מבית הסקילה ארבע אמות כו':  </b>יכסה האיש מתחת הטבור ומה שהצריך שיסקל ערום לפי שהוא ממהר למות. ואין הלכה כר"י: 
+
+Mishnah 4
+
+<b>בית הסקילה היה גבוה שתי קומות אחד מן כו':  </b>הסקילה או הדחיפה ממקום גבוה [אחד] הוא לפי שנפילת האבן עליו או שיפול הוא עליה הצער אחד הוא שאתה רואה מה שאמר סקל יסקל או ירה יירה: 
+<b>כל הנסקלין נתלין דברי רבי אליעזר וחכמים כו':  </b>מגדף בלבד ועובד ע"ז נקרא גם כן מגדף הוא מה שנאמר והנפש אשר תעשה ביד רמה מן האזרח ומן הגר את ה' הוא מגדף ופירשו זה בספרי כי אותה פרשה כולה בע"ז מדברת: ונתלו אלה הנשים בשביל הכשוף והריגתן כלן ביום אחד הוראת שעה וכן תלייתן הוראת שעה ואין למדין דין מהוראת שעה כמו שקבענו עקר בהקדמת חבורינו זה <small>[ד"ה והחלק ב' בענין הנביא]</small> ואין הלכה כרבי אליעזר: 
+<b>כיצד תולין אותו משקעין את הקורה בארץ כו':  </b>חכמים אומרים אסור לתלות על אילן נטוע לפי מה שנאמר תקברנו מי שאינו מחוסר אלא קבורה יצא זה שמחוסר קבורה וקציצה [ר' יוסי אומר הקורה מוטה] לפי שמן העיקרים המקובלים שהעץ שנתלה עליו הוא נקבר עמו אפי' העץ המשוקע בארץ לפי שהוא מחוסר חפירה ולפיכך הוא אומר מוטה על הכותל ולא תשקע בארץ וחכמים אומרים חפירה לאו מילתא הוא *והלכה כחכמים: <br>
+*<small>[בדפוס נאפולי ווניציאה ליתא תיבות אלו "והלכה כחכמים"]</small>
+
+Mishnah 5
+
+<b>אמר ר"מ בשעה שאדם מצטער שכינה מה לשון כו':  </b>מה הלשון אומרת כלומר איזה דבר הוא מנהג בני אדם לומר כשהוא רוצה לענות מי שמצטער בצערו אין הנאה בזה המעשה ולא בהנחתו והדברים שהיו אומרים בימי ר"מ קלני מראשי קלני מזרועי כך אמר הכתוב שבמיתת זה החוטא יש חורבן המציאות ולהניח אותו בחיים אין טוב ואם זה אומר במחויב מיתה כ"ש מי שנהרג נקי. ואלה השתי קברות הלכה גמירי לה ואין לה ראיה ולא סמך בכתוב אלא קבלה בלבד: 
+
+Mishnah 6
+
+<b>נתעכל הבשר מלקטין את העצמות וקוברין כו':  </b>הקרובים באים כשנגמר הדין עליו ליהרג ואין ראוי להתאבל על הרוגי ב"ד לפי שאין עונותיהם מכופרים עד שיתעכל הבשר והאבלות אין חיובו אלא כשסותמים הקבר כמו שאמרנו משיסתם הגולל ובאותה שעה אינן בני אבילות והואיל ונדחו ידחו: 
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>ארבע מיתות נמסרו לב"ד סקילה כו':  </b>הסבה במחלוקתם בארבע מיתות בית דין בהיותם מוקדם או מאוחר לפי שמקדימים במאמר מיתה חמורה לפני מיתה קלה וחכמים ורבי שמעון חולקין בשריפה וסקילה איזה מהם חמור וכן בחנק והרג ותועלתנו לידע איזו מיתה חמורה לפי שמי שנתחייב שתי מיתות ידון בחמורה לדברי הכל: ואמרו זו מצות הנסקלין רומז למה שקדם מענין זה בפרק שקודם לזה ואין הלכה כר' שמעון: 
+
+Mishnah 2
+
+<b>מצות הנשרפין היו משקעין אותו בזבל עד כו': </b>פתילה דבר נתך מן המתכות והם היו שורפין בעופרת מותכת לפי ששריפת מה שתוך הגוף נקרית שריפה וכך קבלנו בבני אהרן שלא נשרפו הנראה מגופותיהם ואמר הכתוב בהם יבכו את השריפה אשר שרף ה' וזה שאנו עושין כן לחמלה על האיש ההוא לפי שזה ממהר מיתתן ואמר רחמנא ואהבת לרעך כמוך לפי שהאדם כשהוא חייב מיתה הוא בוחר לנפשו הקלה שבמיתות ואשר צערה מועט כמו כן נעשה בזולתנו אם הוא חייב סקילה נסקל באבן אחת כמו שהקדמנו ואם נתחייב שריפה נשרוף אותו כמו שזכרנו: וסודרין קשה בתוך הרכה רצוני לומר שנותן סודר קשה חזק בסודר רך כדי שלא יצטער בשרו בבגד הקשה בשעת חנקו: ופירוש חומרת את בני מעיו מחממת בני מעיו ושורפת אותן וכן אמרו ז"ל (חולין נו, א) בעוף שנפל לאש נפלה לאור ונחמרו בני מעיה ויש גורס מגזרת חמרמרו מעי (איכה א'). ואין הלכה כר' יהודה ולא כר' אליעזר:  
+
+Mishnah 3
+
+<b>מצות הנהרגין היו מתיזין את ראשו בסייף כו':  </b><b>מצות הנחנקים היו משקעין אותו בזבל עד כו':  </b>אמרו בברייתא אמר להם (רבי) [רבי יהודה] אף יודע אני שמיתה מנוולת היא אבל מה אעשה שהרי אמרה תורה ובחקותיהם לא תלכו וחכמים אומרים הואיל וכתב בתורה הריגה בסייף מן התורה למדנו לא' מהם. וכבר ידעת שהעדים הם שממיתין בידים איזו מיתה שתהיה לפי שאותו הדבר אצלם אמת שהשיגוהו בחושיהם והוא אצלנו ספור דברים שאין אנו יודעים אלא מה ששמענו מהם ולפיכך צוה השם יתברך שיהיו העדים ממונין על הענין וזהו ענין נאה. ואין הלכה כרבי יהודה: 
+
+Mishnah 4
+
+<b>אלו הן הנסקלין הבא על האם ועל אשת האב כו':  </b><b>הבא על הזכור ועל הבהמה והאשה המביאה כו':  </b>בכל מקום שנאמר בתורה דמיהם בם בסקילה ולמדנו סקילה לשוכב עם בהמה כמו שנאמר מות יומת ואת הבהמה תהרוגו: ונאמר במסית כי הרג תהרגנו הנה כמו שמסית נסקל כמו כן הבהמה וכמיתת הבהמה כך מיתת השוכב עמה. ומן המבואר כי מי שהביא זכור על עצמו בסקילה והוא הנקרא נרבע לזכור וכמו כן איש שהביא בהמה על עצמו וזה נקרא נרבע לבהמה והוא כלל באמרו יתברך שוכב עם בהמה וכן אשה המביאה הבהמה על עצמה אין הפרש שתביא על עצמה כדרכה או שלא כדרכה וכן הבא על הבהמה בין כדרכה בין שלא כדרכה: והנה הגיע לי מקום שאזכיר בו עקרים גדולים מאד מעניני העריות ואע"פ שהן מפוזרות במקומות מן המשנה וכבר בארנו כל עיקר מהם במקומו אבל אקבץ אותם בכאן כדי שיהיו כולם מצויין במקום אחד למי שירצה לראות אותם בו גם אזכור בו ענינים שלא נתבארו במשנה להשלים הכוונה כולה ואומר מתחלה שכל מה שאני אומר במקום זה בשביל איש גדול רצוני לומר שיהיה בן שלש עשרה שנה ויום אחד שהביא שתי שערות שזהו הגדול השלם אצל התורה וכמו כן בת י"ב שנה ויום אחד שהביאה שתי שערות אנו קוראין אותה גדולה וכל מה שהיה פחות מאלה השנים או בשנים האלה ולא יביאו שתי שערות אנו קוראין אותם קטן וקטנה וכל מי שאומר בו שהוא ראוי עונש או עונשין רצוני לומר שהוא חייב מלקות או אחת ממיתות ב"ד: ואחר שהקדמתי אלה הדברים אחל לזכור הדברים אשר יעדנו להביאם בכאן ואומר כי בכל העריות אין הפרש בין ביאה כדרכה לביאה שלא כדרכה וכמו כן מערה בזכור ומערה בבהמה ומערה נקרא המכניס כל העטרה והמשמש הוא המכניס כל האבר כלו אבל הכנסת קצת עטרה הנה הוא כמו שבא דרך אברים ואין להוצאת שכבת זרע בענין חיוב העונשין סרך בשום פנים אלא כיון שהכניס האבר יתחייב העונש עליה ואפי' פירש מיד ואין הפרש בעריות כולם בין שיהיה האיש מלמעלה והאשה מלמטה או שתהיה האשה מלמעלה והאיש מלמטה וזהו שקורין ז"ל משכב הפוך וכמו כן שאר ההנחות כלם על איזה הנחה שתהיה הביאה יענישו בהכנסת העטרה היאך שיהיה זה ואם בא אדם על ערוה מן העריות באבר זולתי הזכרות אינו חייב עונש ואפי' הוציא שכבת זרע לפי שהוא דבר שנחלקו עליו ולא פסק בו התלמוד ואין לענוש אלא על דבר מפורש שאין בו ספק ומ"מ הוא דבר ערוה וזהו שקורין חכמים משמש מת כלומר שמשמש באבר מת אמנם מי שמשמש ערוה כשהיא מתה זה אינו חייב שום דבר לדברי הכל וזהו שקורין מעשה הורדוס ומי שבא דרך אברים בערוה מן העריות או נשק אחד מן העריות או חבק או משמש באבר מאבריו לכונת הנאה באיזה אבר שנגע מאברי גופו כאותן המתענגים ביד ורגל וזה המעשה מן הזנות קוראין אותן חכמים ע"ה (נדה יג.) מנאפין ביד וברגל וכן המשחק עם אחת מן העריות והקריצה בעין במתכוין להנאת כל זה אסור ומכין לעובר מלקות. וכל אלו נכללין בשני לאוין נזכרים בתורה האחד זה <small>[ע' שבת יג.]</small> שאמר הכתוב לא תקרבו לגלות ערוה כלומר הזהרו והתרחקו מן הדברים המקריבים ומביאים לגלות ערוה וכך פירשו ע"ה לא תקרבו ולא לגלות ערוה והשני מה שנאמר לבלתי עשות מחוקות התועבות אבל אין חייב כרת אלא על הביאה הנזכרת כמו שאמרו על עצמן של תועבות ענוש כרת וכו' וכן אסור להריח בבשמים שעל הערוה וליהנות בראיית העין בצורתה במתכוין להנאה אבל אינו חייב על זה מלקות ואע"פ שאמרו לא תנאף לא תהנה לאף לפי שאין לוקין מדרשה <small>[ע' כתובות יז. ושו"ע אה"ע ס"ה ס"ב, וקצ"ע]</small> ומותר להסתכל בכלה בשעת ברכה ואע"פ שהיא אשת איש והיא ערוה ואסור להסתכל בה אחרי כן אא"כ לא נתכוון לידע צורתה ואשה הפנויה מותר לאותם שאינה לו ערוה ליהנות בהסתכל ביופים ואין בזה איסור אלא על דרך צניעות והפרישות והוא מן הדברים המותרים כדי שלא יגע באיסור כי החסידים מרחיקין דברים כאילו ואע"פ שהן מותרים מחשש שתנשא אותה אשה וירגיל עמה כמו שהיה עושה לפנים וכן פירשו בפירוש זה שאמר איוב (ל"א) ברית כרתי לעיני ומה אתבונן על בתולה אבל אינו אסור אבל אם היה מסתכל בה לידע אם היא יפת מראה כדי שישאנה או אם היא כעורה ולא ישאנה זה ראוי לעשות והתורה מצוה על זה <small>[משמעות הש"ס קדושין מא.]</small> ואנשי מעשה מבעלי תורה מכוונים לעשותו: והבא על אשה שאין לה בעל הוא חייב מלקות אבל תשמיש הפנויה דרך אברים ושאר מה שאמרנו שמחייבין עליו מלקות בערוה אין בו חיוב מלקות בפנויה לפי שהביאה עצמה במלקות אבל כל זה אין ראוי לעשותו בשום פנים ויתחייב מלקות על ייחוד פנויה מדרבנן וכמו כן שאר העריות אין מותר לאדם שיתיחד עם שום אחד מהן זולתי עם זכור ובהמה לפי שכך אמרו חכמים [קדושין פב.] לא נחשדו ישראל על הזכור ועל הבהמה לפי שהגוי הטהור הזה אין יצרם תקפם להרהר בשני הדברים האלה המכוערין שהם חוץ מן המנהג הטבעי. וכשיתיחד עם הערוה מן העריות שאסור להתיחד עמהם או עם פנויה שאינה ערוה מלקין לשניהם אלא אשת איש בלבד כי מי שיתייחד עמה ואע"פ שהוא אסור אינו לוקה לא הוא ולא היא שלא להוציא לעז על בניה שהם ממזרים: ומותר לאדם להתייחד עם אמו או עם בתו בלבד ומה שזולתן מן הנשים שהן עריות אסור היחוד עמהם וכבר בארנו כל דיני היחוד בפ' אחרון מקדושין [הלכה יג] ונשיקת הקרובים שטבע בעלי התורה לא תתאוה להם ואין נהנין מהם כגון אחותו ואחות אמו ואחות אביו ובת בתו ובת בנו שנאוי עד מאד ואסור אבל אין חייבין עליו מלקות כשלא יתכוין בזה הנאה אבל עם כל זה אסור הוא. ואחד מהחכמים <small>[שבת יג. ע"ז יז.]</small> עליו השלום היה מנשק  (בתי ידי) [<small>שם איתא</small> חדייהו] אחותו הגדולה ממנו או ידיה כשהיה בא מן המדרש ונמנע מזה ונזהר ממנו לפי שראה שאין בו צד היתר ואמרו לך לך אמרין לנזירא סחור סחור לכרמא לא תקרב ואין בכל העריות שיהיה מותר עמה בכגון זה אלא עם בתו בלבד כי האם מותרת לנשק לבנה ותמשמש בו עד שישלים שתים עשרה שנה אחר כן הוא אסור עליה כשאר עריות וכמו כן האב ינשק לבתו וימשמש בה עד שתשלים תשע שנים אחר כן היא אסורה עליו. ואסור לאדם שישתמש באשה לתת לו משקה או מאכל או לרחוץ ידיו וכיוצא בזה בין שהיא זקנה או בת שלש שנים ויום אחד בין בת חורין בין שפחה קטנה או גדולה בין בתולה בין בעולה בין שהיא ערוה עליו בין אינה ערוה עליו אלא האם והבת כמו שזכרנו ואין משגיחין בזה לשנים וזהו שאמרו (קדושין ע.) אין משתמשין באשה כלל והטעם בזה שלא יבא לידי הרהור אבל בזה אין מלקות: וכבר הזהירו חכמים הרבה על ההרהור והרחיקו מן הדברים המביאים אליו והאריכו לשון לאיים ולהפחיד (נדה יג:) כל המקשה עצמו לדעת והמוציא שכבת זרע לבטלה וביארו שכל זה אסור אבל אינם מחייבין מלקות בשום דבר מכיוצא בזה. וכמו כן זה המעשה המגונה הנוהג בין הנשים ג"כ מביאות אשה על אשה הוא מעשה תועבה אבל אין בו עונש לא מן התורה ולא מדרבנן ואין אחת משתיהם נקראת זונה ואינה נאסרת על בעלה ואינה אסורה לכהן וזה שקורין חכמים (יבמות עו.) נשים המסוללות זו בזו והוא נגזר מן מסלול והוא הדרך הכבוש ועם היות שאין בו עונש כבר מנו זה המעשה מכלל תועבות המצרים ואמרו בביאור כמעשה ארץ מצרים מה היו עושין איש נושא איש ואשה נושאת אשה ואשה נשאת לשני אנשים: ומותר לאיש שיבא על אשתו שלא כדרכה ודרך אברים וכפי מה שירצה וכך השיב (נדרים כ:) אחד מן החכמים לאשה ששאלה לו על זה ואמר לה התורה התירה לו וקצת חכמים רצו לגזור שיהיה דבר זה מרוחק ומתועב כלומר שלא יעשה האיש עם אשתו כמעשים האלה שלא יתעלל עמה על הדרכים כמו שעושין עמי הארץ לרוב התאוה כמו שזכרנו ממשכב הפוך ונשיקת מקומות מן הגוף והזהירו על זה ואמרו שהן חולקין עליו כלומר על החכם שאמר לה התורה התירתך לו וכו' וחכמים אומרים כל מה שאדם רוצה לעשות באשתו עושה ופסק התלמוד בזה הלכה כחכמים אבל אע"פ שכל זה מותר כמו שזכרנו החסידים הצנועים ירחיקו כל אלה הדברים המתועבים הבהמיים ומחזיקין אותו ברשעות ומרשיעין המתכונים לתכלית תענוגם כגון אלה הדברים לפי שנתבאר שתכלית התשמיש להעמיד המין לא לתענוג התשמיש בלבד והתענוג בזה הושם לעורר בעלי החיים על הכוונה הראשונה והוא הזרע והראיה הברורה על זה שתסור התאוה ויכרית התענוג ביציאת שכבת זרע לפי שלזה בלבד התנועעו הטבעים כי אם היה התענוג במשגל הוא הכונה היה מתמיד כל זמן שירצה האדם שיתענג ואין הדבר כן ולכן יכונו החסידים דרך כונת הטבע בלבד והחכמים משבחין זה ומאהבין אותו וקוראין זו הכונה מקדש עצמו בשעת תשמיש והוא שיכוין להוציא אותו מותר בלבד ואמרו בזה מה שמזכה הבנים זכות בצניעות ומדות טובות וכבר שבחו (שבת נג:) קצת מן החכמים שהיה לו אשה שהיו בה מומין גלוים נראים והוא לא היה יודע בהם לפי שהיתה מחשבתו במה שמחשבים החסידים הטהורים בהיותו בשעת צרכו עמה לא יכוין אלא מה שהיתה כוונת הטבע כחכמת האלהית ואין זה חולק על מה שקדם ממאמרם כל מה שרוצה לעשות באשתו עושה לפי שענין האסור והמותר אינן בענין המרוחק והשנוא והמרוצה והאהוב ומה שראוי לעשות מדרך הצניעות ותכלית הפרישות וכן אסרו חכמים (נדה טז:) לשמש אדם מטתו עם אשתו לאור הנר ואין בזה עונש. וכמו כן אסרו <small>(ע' יבמות צ: ובסנהדרין מו.)</small> לבא על אשתו בשוקים ובגנות ובפרדסים וכיוצא בהן מן המקומות שאין בהם בית דירה ומחייבין עליו מכת מרדות וכן הוא אצלם דבר שנוא לשמש מטתו ביום (נדה יז.) ולהרבות התשמיש ולהרבות נשים ולשאת בת עם הארץ או להתחתן בו (פסחים מט:) ולישא אשה קודם שתהיה בת שתים עשרה שנה (סנהדרין עו:) ולהשיא קטנה לזקן או זקנה לבחור כל זה שנוא בתורה: ואחזור להשלים העקרים שאנחנו מתעסקים בספורם כשיזנה איש גדול באשה קטנה אם היתה מבת שלש שנים ויום אחד ומעלה חייב עונש ואין עליה עונש אלא אם היא גדולה ואם זנתה אשה גדולה עם נער קטן אם היה מבן תשע שנים ויום אחד ולמעלה היא חייבת עונש ואין עונש עליו אלא אם הוא גדול והאיש הגדול אם בא על הזכור או הביא הזכור עליו אם הוא מבן תשע שנים ויום אחד ולמעלה יהרג האיש ולא ימות הקטן אלא אם הוא גדול. ואשה המביאה הבהמה עליה אם היתה מבת שלש שנים ויום אחד ומעלה תהרג הבהמה ולא תהרג היא אלא אם היתה גדולה ואם היא פחותה מן השנים הנזכרות לא תהרג הבהמה וכן הבא על הבהמה או נרבע מן הבהמה אם הוא מבן תשע שנים ויום אחד ומעלה תהרג הבהמה ואין חיוב מיתה עליו אלא אם הוא גדול ואין משגיחין בבהמה אלא הקטנה והגדולה שוה בין שתהיה רובעת או נרבעת בין שתהיה זכר או נקבה. וכל מי שהוא פחות מבן תשע שנים ויום אחד אין ביאתו ביאה וכאלו לא עשה דבר לענין העונש אבל הוא אסור בין שיבא על אחר או שיביא אחר עליו ואינו נענש בביאתו וכן פחותה מבת שלש שנים ויום אחד אין ביאתה ביאה בין לאדם בין לבהמה: וממה שראוי לך לידע שהאשה הנרבעת מן הבהמה אינה אסורה על בעלה ואפי' היה כהן וכבר בארנו כי ב"ד עונשים האיש כשהוא גדול והאשה כשהיא גדולה בעדים והתראה: וכל מה שבארנו אע"פ שלא ידעוהו בית דין ולא הענישום כי לא נתברר העדות עונותיהם כתובות אצל הבורא יתברך הוא יעניש העושה הרעה כרעתו כמו שיראה לו כפי חכמתו אבל מפי השמועה למדנו <small>[משמעות הש"ס שבת פט: דל עשרין שנין וכו' וע' רש"י שם ראיה מדור המדבר וע' מזרחי פ' חיי שרה ועמ"ש התוס' מו"ק כח. ד"ה מת בחמישים כו' בשם הירושלמי]</small> שהקב"ה לא יעניש החייב כרת אלא אחר עשרים שנה ואין הפרש בזה בין זכרים לנקבות: וממה שצריך שתדע שאשת אדם שאינו גדול אינה אשת איש וכן אשת איש חרש שוטה כשנשאה והוא חרש או שוטה אבל חרשת או קטנה אשת הגדול שהשיאה אביה היא אשת איש וחרשת ושוטה אינה אשת איש לענין מיתה ולא לקרבן: ודע כי ג"כ כשיזנה האדם עם אשה ואמה או עם שתי אחיות או זולתה מן הקרובות הוא זה כמו שמזנה עם שתי נשים נכריות שאין קורבה ביניהן לפי שאותה קורבה האסורה בתורה אינה אלא כשאחת מהן היא אשתו ומותר לו לישא אשה אחת מהן אחר שזנה עמהן ועל התנאים שבארנו בפ' י"א [הלכה א] מיבמות וכשיזנה אדם עם קרובות אשתו כגון אמה ואחותה ובתה וזולתם אין אשתו אסורה עליו ואע"פ שנתחייב כרת או מיתה אבל האשה כשתנאף ברצונה נאסרת לבעלה בין עם ישראל בין עם נכרי ואם היתה אנוסה היא מותרת לבעלה אלא אם היא אשת כהן. זהו מה שנראה לנו לזכרו בכאן מסתרי העריות וכיוצא בהן מקלקולי הביאות והשנוא מהן והאסור והמרוצה והאהוב. והלכה כרבי יהודה: 
+
+Mishnah 5
+
+<b>המגדף אינו חייב עד שיפרש השם אמר כו':  </b>לא מאחין ענין חבור כעין אריגה שאין הקריעה נכרת אבל התפירה מותר: והטעם שמספיק באמרו אף אני כמותו כדי שלא יחזור פעם אחרת ברכת ה': ואמרו והשלישי להודיעך ששלשה כשנים צריך שתהיה עדותם כולו עדות אחת ומאמר רבי יהושע בן קרחה נכון: 
+
+Mishnah 6
+
+<b>העובד עבודת אלילים אחד העובד ואחד כו':  </b>אמרו אחד העובד תשלום לשון זה ראוי להיות כן אחד העובד אותה בדבר שעובדין אותה בו ואחד הזובח והמקטר והמנסך והמשתחוה ואפי' שלא כדרכה לפי שאלו ארבעה מינין מן העבודות כשעבד אותם באחת מהן חייב ואפי' לא עבדה כמו שהוא דרכה שתעבד אלא שהקריב לה מה שאינו קרבנה או יקטר לה זולתי ההקטרת שנעבדה בה ושאר העבודות אינו חייב עד שיעבדם כמו שדרכם לעבדם כגון פוער עצמו לפעור וזורק אבן למרקולים ודע כי עובד ע"א מאהבה או מיראה פטור ואם קבלה עליו באלוה חייב: והמגפף הוא שיחבוק אותה צורה תרגום ויחבק לו וגפף ליה: ואלה העבודות שאמר שהוא עובר עליהם בלא תעשה כמו כן נכלל בזה שאמר לא תעבדם אבל אינו לוקה עליו לפי שאין איסורו איסור מבואר אבל חייב מלקות: הנודר בשמו והמקיים בשמו כמו שאמר הכתוב ושם אלהים אחרים לא תזכירו. ואפי' כוון הפוער עצמו לפעור וזורק אבן למרקוליס לבזוי אותו הנעבד וקלונו חייב חטאת ואין הפרש בין זורק אבן למרקוליס או מסלק אבן מלפניו לפי שבשני הדרכים הוא נעבד: 
+
+Mishnah 7
+
+<b>הנותן מזרעו למולך אינו חייב עד שימסור כו':  </b><b>בעל אוב זה פיתום המדבר משחיו וידעוני כו':  </b>זו ההבערה אינה שריפה כמו שחשב המון רב למאד אבל עקרו הוא כשהיו מבערין אש והיו מלהטין אותו לשם אותו הפסל הידוע שהיו עובדין אותו בכך והוא הנקרא מולך והיה אוחז אחד מבניו ונותן אותו ביד המשמש בעסק אותו הנעבד והיה מעבירו על האש מצד זה לצד זה וכיון שעשה זה נתחייב סקילה ומתנאי שימסור ויעביר מקצת זרעו לפי שנא' מזרעך ולא כל זרעך ואם עשה כגון זה לשם ע"ז אחרת משאר הנעבדים אינו חייב מיתה לפי שזו היא עבודת המולך וזהו המתברר מלשון התלמוד: ובעל אוב מפורסם בלשון המקרא מין ממינים ולא יתערב לך בדורש אל המתים לפי שדורש אל המתים אינו עושה מעשה בשום פנים אבל הוא מין ממיני הבודים בעתידות דברים מלבם וזה כשיצום וילין בקברים וידבר דברים והוא רואה בחלומות עתידות כפי מחשבתו. ובעל אוב הנזכר במקרא יהיה בעשיית מעשים ויש ממנו מין אחר והוא שלוקח גולגולת אדם אחד שנתעכל ממנו הבשר ויצניע אותה ויקטר לה ובודה דברים בה והוא שומע ממנה דברים כמו ששומעין מן המת במלאכת בעל אוב וכל מה שאתה רואה ממאמר מדבר ושומע בענין זה הוא שמיעה כוזבת כפי מה שישים מחשבתו בזה כמו שיארע לבני אדם הרבה במקום הפנוי רוצה לומר בשעת התיחדות: ידעוני אמרו מניח עצם ידוע בפיו והוא מדבר מאליו וידוע שם עוף: ואמרו ג"כ בכאן מדבר משחיו יתדמה לו שמיעת קול מתחת שחיו: 
+
+Mishnah 8
+
+<b>המחלל את השבת בדבר שחייבין על זדונו כו':  </b><b>המקלל אביו ואמו אינו חייב עד שיקללם כו':  </b>משנה זו לדעת רבי עקיבא שסובר שיש שם חלול שבת שאין חייבין על זדונו כרת ועל שגגתו חטאת והוא איסור תחומין אצל רבי עקיבא דאורייתא אבל חכמים אומרים איסור תחומין דרבנן ואין קורין אותו חלול אלא המלאכות בלבד שחייבין על זדונן כרת ועל שגגתן חטאת כמו שנתבאר במקומו והלכה כחכמים: 
+
+Mishnah 9
+
+<b>הבא על נערה המאורסה אינו חייב עד כו':  </b>כבר בארנו פעמים רבות שנערה נקראת משעת שהביאה שתי שערות אחר שתים עשרה שנה ועד אחר תשלום ששה חדשים: ואמרו הראשון בסקילה והשני בחנק כשבא עליה ראשון כדרכה ואם באו עליה עשרה שלא כדרכה ועדיין היא בתולה כלם בסקילה. 
+
+Mishnah 10
+
+<b>המסית זה הדיוט המסית את ההדיוט אמר כו':  </b><b>המדיח זה האומר נלך ונעבוד ע"א כו':  </b>אמרו זה הדיוט המסית את ההדיוט לפי שנביא המסית מיתתו בחנק. המסית את הרבים והם מדיחי עיר הנדחת אין מכמינין עליהם אבל מכמינים למסית את ההדיוט בלבד ואלה הדברים כלם כשאמרה ליחיד הוא מסית ואם אמרם לרבים אינו מדיח עד שידבר עמהם בלשון רבים ויאמר להם נלכה ונעבדה ע"ז פלונית שכן אמרה תורה בענין זה נלכה ונעבדה וגו': 
+
+Mishnah 11
+
+<b>המכשף העושה מעשה חייב ולא האוחז את כו':  </b>אמרו פטור הוא פטור אבל אסור כגון פטורי שבת וחייבי מלקות [דרבנן]: 
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>בן סורר ומורה מאימתי נעשה בן כו':  </b>מה שכנו שער הערוה בזקן הוא לשון נקיה וכבר ידעת שהבאת שתי שערות הוא אחר שתים עשרה שנה ויום אחד ומי שהוא פחות מאלה השנים נקרא קטן ואין השתי שערות בהם סימן אלא שומא וכבר בארנו ענין זה ביבמות פעמים רבות וכיון שישלים שלשה חדשים אחר ביאת שתי שערות אינו נעשה בן סורר ומורה ואפי' לא הקיף זקן התחתון לפי שנאמר בן ולא אב ואחר שלשה חדשים אפשר שיהיה לו בן כיון שיביא שתי שערות אפשר שתתעבר ממנו אשה ולשלשה חדשים יתפרסם ההריון ולפי שבזמן הזה אפשר לו להיות אב לא יעשה בן סורר ומורה ואפי' לא הקיף תכף הבאת שתי שערות: 
+
+Mishnah 2
+
+<b>מאימתי חייב משיאכל טרטימר בשר וישתה כו':  </b>טרטימר בשר חצי מנה ומתנאיו עד שיהיה אותו הבשר בשיל ולא בשיל וכמו כן יין מזוג ולא מזוג: ואמרו דבר שהוא לו מדרבנן כגון תנחומי אבלים וכל דבר שהוא לו עבירה כגון שאכל ביום תענית צבור לפי שנאמר איננו שומע בקולנו ועד שלא יהיה באותו המעשה שלו אלא המרות אביו ואמו בלבד לא המרות התורה. ואין הלכה כרבי יוסי: 
+
+Mishnah 3
+
+<b>גנב משל אביו ואכל ברשות אביו משל אחרים כו':  </b>ר"ל ר' יוסי באמרו שיגנוב מדמי סעודה המוכנת לאביו ולאמו או מנכסי האם אם היה לה נכסים שאין זכות לאביו בהם וזהו כגון שנתן לה אדם מתנה על מנת שאין לבעלה רשות בהן וזה יתכן לעשות ומתנאיו עוד שיקח בעצמו באותו ממון הגנוב בשר ויין בזול ויאכלם במקום שאמרנו על הפנים הנזכרים ואין הלכה כרבי יוסי בר' יהודה: 
+
+Mishnah 4
+
+<b>היה אביו רוצה ואמו אינה רוצה אביו אינו כו':  </b><b>היה אחד מהם גידם או חיגר או אלם או סומא כו':  </b><b>ברח עד שלא נגמר דינו ואחר כך הקיף זקן כו':  </b>ראויה לאביו ר"ל שתהיה דומה במראה ובקומה לפי שנאמר אביו ואמו <small>[וע' תוי"ט דלשון קצרה הוא ואסיפא דקרא סמיך וכו' ע"ש]</small>: ואמרו ומתרים בו בפני ג' כלומר ומתרים בו ולוקה לפני שלשה לפי שהתראתו בשנים כמו שאר התראות: ומעיקרנו שהאדם כשנגמר דינו גברא קטילא הוא ונהרג כל זמן שימצא ואין הלכה כרבי יהודה: 
+
+Mishnah 5
+
+<b>בן סורר ומורה נדון על שם סופו ימות זכאי כו':  </b>נדון על שם סופו כלומר כי התורה העידה מי שהוא בימי קטנותו מרוב התאוה בזה התכלית שאמר אי אפשר לבסוף שלא יגזול בני אדם וישפוך דמים לקחת ממון שיעשה בו מה שהרגיל והש"י צוה שיהרג מפני זה ויהרג הוא לפני שיהרוג לאחרים: 
+
+Mishnah 6
+
+<b>הבא במחתרת נדון על שם סופו היה בא כו':  </b>וכן הבא במחתרת ידוע הוא שכונתו שאם יעמוד בעל הבית להציל ממונו מידו שיהרגנו ולפיכך מותר להרגו ואין הפרש בין שבא במחתרת או בדרך החצר ודרך גג ודרך קרפף אבל דבר הכתוב בהווה ברוב וכבר נתבאר בכתובות וזולתו כי מעיקרנו אין אדם מת ומשלם ולפיכך הבא במחתרת אם שבר חבית בעת כניסתו ולא יהיו שם עדים שאז דמו מותר כמו שנאמר אין לו דמים והוא פטור מדמי החבית ואם שבר אותה בצאתו וכבר פנה ללכת לדרכו שאין מותר להרגו אם יש שם עדים כמו שנאמר דמים לו הוא חייב בדמי החבית: 
+
+Mishnah 7
+
+<b>ואלו הן שמצילין אותן בנפשן הרודף אחר כו':</b>כל חייבי כריתות וחייבי מיתות ב"ד מן העריות מצילין אותם בנפשם אבל זכר אלה השלשה בלבד לפי שהם מבוארין יותר מאותן הבאין בלמוד לפי שלמדנו ההצלה מדאמר רחמנא בנערה המאורסה אין מושיע לה הא יש מושיע לה מושיעה בכל דבר שהוא יכול להושיעה ואפי' במיתת אותו האיש האונס אותה ולמדנו זכור מנערה המאורסה לפי שכתוב ולנערה לא תעשה דבר ולמדנו ממנה רוצח ג"כ לפי שנאמר כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה ולמדנו משם חייבי כריתות ומיתות ב"ד וכל זה בעריות אבל שאר עבירות כגון אוכל חלב ודם או מכשף וכיוצא בהם אין צריך לומר שאין מצילין אותם בנפשם ואמנם הוצרך להזכיר שבת וע"ז ואע"פ שהם מזולתי העריות לגודל שני העונות האלה ושהם יסודות לכל התורה וכשאדם עובר עליהם חשוב כעובד עבודת כוכבים לכל דבר ואינו מישראל כמו שבארנו בפרק חמישי מעירובין והיה עולה על הדעת שמצילין בהם ג"כ בנפשם כמו שהיו סוברין קצת החכמים לכך הודיענו שאין הדבר כן אלא שהם כשאר העבירות לענין ההצלה וכתב רחמנא רוצח וזכור למעוטי בהמה וע"ז ושבת כמו שזכרנו וענין ההצלה זו היא שמצוה עלינו להציל זה האיש הנרדף מיד הרודף שהוא מבקש להרגו או לעבור בו עבירה באיזה פנים שיתכן ואפי' במיתת הרודף ואע"פ שעדיין לא עשה העבירה וזהו פירוש בנפשו כלומר בנפש הרודף וכיון שעבר ועשה העבירה אסור להרגו אלא בב"ד ועדים ועל הפנים שהקדמנו ביאורם ואינו כן אם ראינוהו כשהוא רודף אחר בהמה או רוצה לחלל שבת או ע"ז אבל אנו צריכין להזהירו ולמונעו ולהצילו בכל מה שנוכל זולתי מיתתו שהוא אסור עד שיעבור בעדים והתראה והורגים אותו ב"ד וכן שאר העבירות מלבד העריות ורוצח כמו שבארנו: 
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>ואלו הן הנשרפין הבא על אשה כו':  </b><b>ואלו הנהרגין הרוצח ואנשי עיר הנדחת כו':  </b><b>המכה את חבירו בין באבן בין באגרוף ואמדוהו כו':  </b>שיסה בו הוא שירמוז על אותה חיה בידו או בקולו עד שיזיקו: והשיך הוא שיגרה בו אותה חיה וידביק שניו בגופו. והלכה כחכמים: 
+
+Mishnah 2
+
+<b>נתכוין להרוג את הבהמה והרג את האדם כו':  </b>מחלוקת ר' שמעון היא על מה שנלמד מהלכה ראשונה והוא אמרו נתכוין להרוג את הבהמה והרג את האדם פטור שנשמע מזה שאם נתכוין להכות אדם והכה אדם אחר חייב ור' שמעון חולק על זה ואומר אפילו נתכוין להרוג את זה והרג את זה פטור והלכה כרבי שמעון: 
+
+Mishnah 3
+
+<b>רוצח שנתערב באחרים כולן פטורין רבי יהודה כו':  </b>דברי ר' יהודה אמורים על כונת דברים נסתרים והוא זה כגון שיצא אבן או חץ מבין אנשים הרבה והרג ואין ידוע מי הוא אותו שיירה אותו החץ כולם פטורין ואין בזה מחלוקת אבל שור שהרג ונגמר דינו ונתערב בשוורים אחרים סוקלים את כולם ור' יהודה חולק בזה ואומר כונסין אותן לכיפה ואין הלכה כרבי יהודה ולא כרבי שמעון: 
+
+Mishnah 4
+
+<b>מי שנתחייב בשתי מיתות ב"ד נדון בחמורה עבר כו':  </b>דברי הראשון באדם שעבר עברה ונגמר דינו למיתה קלה ואח"כ עבר עברה חמורה סלקא דעתך שיהא נדון בקלה לפי שהוא גברא קטילא ולא ישגיחו למה שעשה אח"כ קמ"ל שהוא נדון בחמורה: וענין זיקת ראשונה כמו שאבאר כגון שתהיה חמותו אשת אביו ויבא עליה הנה הוא מצד שהיא חמותו חייב שריפה ומצד שהיא אשת אביו חייב סקילה ואם היתה חמותו קודם שישאנה אביו ידון בשריפה ואם נשאה אביו ראשון ואחר שהיתה אשת אביו נעשית חמותו ידון בסקילה ועל דרך זה תקיש ואין הלכה כרבי יוסי: 
+
+Mishnah 5
+
+<b>מי שלקה ושנה ב"ד מכניסין אותו לכיפה ומאכילין כו':  </b><b>ההורג נפש שלא בעדים מכניסין אותו לכיפה ומאכילין כו':  </b>כיפה מושב מאסר שעושין בבית הסהר גבהו כשיעור קומת האדם שוה בשוה ואין לו שם מקום להתפשט ולא לישן. וזהו שאמרנו בכאן לקה ושנה ר"ל מלקות של כרת ובאותו עון בעצמו כגון שאכל חלב פעם אחר פעם אבל כריתות חלוקים לא לפי שכל מחויב כרת לוקה וכבר זכרנו זה ועוד יתבאר עקרו לפנים אבל מלקות דלאו מלקין אותו כל זמן שיעבור ואפי' אלף פעמים ואמרו שלא בעדים רצונו לומר שלא בעדות חייב מיתה והוא שלא תתקיים העדות בשום פנים שהמיתה נמנעת בשביל אותה עדות ואע"פ שהיא אמת כגון קלקול ההתראה או ספיקות שארעו בבדיקות ובחקירות ובכיוצא בהן וכל מי אשר יתחייב בכגון זה נותנין לו לחם צר ומים לחץ עד שיכשלו כחותיו ויכחש בשרו ואחר כך מאכילין אותו פת שעורים עד שכריסו נבקעת: 
+
+Mishnah 6
+
+<b>הגונב את הקסוה והמקלל בקוסם והבועל ארמית כו':  </b>קסוה כלי שרת נגזר מן קשות הנסך ומקלל בקוסם הוא שיברך את השם בשם ע"ז: ובועל ארמית שיבעול בת עובדי ע"ז בפרהסיא בעשרה מישראל או יותר ובשעת מעשה כגון פנחס אבל אחר שבא עליה ופירש או שלא יהיה בקהל ישראל או שאינה עובדת ע"ז אסור להרגו לפי שהוא מחויב כרת על בת עובדי ע"ז ואע"פ שלא נזכר בתורה ולא מנה זה בכלל הכריתות קבלה היא ונתבאר במקרא ובעל בת אל נכר יכרת ה' לאיש אשר יעשנה וגו' וכבר בארנו ג"כ שהבא על הנכריות חייב מלקות הרבה וכולם מדרבנן ואם ישאל לנו הקנאי אם יפגע בו אם לא ואפילו הוא בשעת מעשה אין מורין לו ואם פשט ידו והרגו אין עליו עונש וכמו כן אם התחזק הבועל בשעת המעשה והרג את הקנאי להציל נפשו ממנו אינו חייב מיתה לפי שהוא רודף אחריו להרגו והתורה לא גזרה הדין להרגו אלא על הדרך הנזכר: אמרה תורה והזר הקרב יומת רבי עקיבא אומר מיתת חנק וחכמים אומרים מיתה בידי שמים וזו המיתה בידי שמים הוא פחות מן הכרת לפי שהמחויב כרת ישאר העונש עליו אחר המיתה כמו שנבאר בפרק שאחר זה ומחויב מיתה כשמת נתכפר לו ואלה המחויבין מיתה גם כן לוקין מדאורייתא כשיתברר החטא בעדים והתראה כמו מחויבי כרת בשוה ובלבד שיהיו עוברים על לאו. ומחויבי מיתה הוא אוכל טבל וכהן טמא שאכל תרומה טהורה וזר שאכל תרומה וזר ששמש וטמא ששמש וטבול יום ששמש ומחוסר בגדים ששמש ומחוסר כפורים ושלא רחוץ ידים ורגלים ושתויי יין ופרועי ראש אמנם טמא שאכל תרומה הוא שנאמר ומתו בו כי יחללוהו ונאמר בטבל ולא יחללו את קדשי בני ישראל וכמו שהחלול האמור בתרומה במיתה כך חלול האמור בטבל במיתה וזר שאכל תרומה לפי שאחר שאמר ומתו בו כי יחללוהו אמר וכל זר לא יאכל קדש וזר ששמש מבואר שנא' והזר הקרב יומת וטמא ששמש הוא מה שנאמר בטמאים וינזרו מקדשי בני ישראל ולא יחללו וזה החלול כמו החלול הנזכר באמרו ומתו בו כי יחללוהו וטבול יום מפי הקבלה סמכוהו לזה שאמר הכתוב קדושים יהיו לאלהיהם ולא יחללו ומחוסר בגדים שנאמר בכהנים וחגרת אותם אבנט וגו' והיתה להם כהונה לחקת עולם בזמן שבגדיהם עליהם כהונתם עליהם אבל כשיחסר מהם דבר הנה הוא כזר. ומחוסר כפורים לפי שנאמר וכפר עליה הכהן וטהרה מכאן ראיה לפני הבאת כפרה טמאה נקראת ונתבאר שאין עבודה לטמא ואם עבד במיתה ושלא רחוץ ידים ורגלים מבואר שנא' ירחצו מים ולא ימותו יין ושכר אל תשת אתה ובניך בבואכם אל אהל מועד ולא תמותו ראשיכם אל תפרעו ובגדיכם לא תפרומו ולא תמותו. ואין הלכה כרבי עקיבא: 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>כל ישראל יש להם חלק לעולם הבא שנאמר ועמך כו':</b> ראיתי לדבר בכאן בעיקרים רבים באמונה גדולים ונכבדים עד מאד. הוי יודע כי בעלי התורה נחלקו דעותיהם בטובה שתגיע לאדם בעשיית המצות שצונו בהם הש"י ע"י משה רבינו ע"ה וברעה שתמצא אותו כשיעבור עליהם מחלוקות רבות מאד לפי השתנות שכליהם ונשתבשו בהם הסברות שבוש גדול עד שכמעט לא תמצא בשום פנים אדם שנתבאר לו דבר זה ולא תמצא בו דבר מוחלט לשום אדם אלא בשבוש גדול:
+<b>כת</b> [ראשונה] סוברת כי הטובה הוא ג"ע וכי הוא מקום שאוכלים ושותים בו מבלי עמל הגוף ובלי יגיעה ושיש לשם בתים מאבנים טובות ומטות מוצעות במשי ונהרות מושכות יין ושמנים מבושמים והרבה דברים מזה המין. וכי הרעה הוא גיהנם והוא מקום בוער באש שבו שורפין הגויות ומצטערים שם בני אדם במיני הצער והעינוי יאריך ספורם. והכת הזאת הביא ראיה על סברתם מדברי רבותינו ז"ל וממקראות הכתוב שפשטם נאותים למה שהם אומרים לכולו או לרובו:
+<b>וכת שניה</b> תסבור ותחשוב שהטובה המיוחלת הוא ימות המשיח מהרה יגלה וכי באותו הזמן יהיו בני אדם כלם מלאכים כלם חיים וקיימים לעד ויגביהו בקומתם וירבו ויעצמו עד שיושיבו כל העולם לעד לעולם ואותו המשיח כפי מחשבתם יחיה [לעד] בעזר הי"ת וכי באותן הימים תוציא הארץ בגדים ארוגים ולחם אפוי ודברים הרבה כאלה שהם מן הנמנעות. וכי הרעה היא שלא יהיה האדם מצוי באותן הימים ולא יזכה לראותו ומביאין ראיה בדברים רבים מצויים לחכמים ובכתובים במקרא יסכים פשטם למה שהם אומרים או לקצתו:
+<b>וכת שלישית</b> תחשוב כי הטובה שנקוה תחיית המתים והוא שיחיה האדם אחר מותו ויחזור עם קרוביו ובני ביתו ויאכל וישתה ולא ימות עוד וכי הרעה היא שלא יחיה אחר מותו עם אותם שיחיו ומביאין ראיה על זה במאמרים רבים מצויים בדברי החכמים ובפסוקים מן המקרא שפשוטם יורה על מה שהם אומרים או על קצתו:
+<b>וכת רביעית</b> תחשוב כי הכונה שתגיע לנו בעשיית המצות היא מנוחת הגוף והשגת התאוות העולמיות בעוה"ז כמו שומן הארצות ונכסים רבים ורוב הבנים ובריאות הגוף והשלום והבטחון והיות המלך מישראל והיותנו שולטים על מי שהצר לנו והרעה שתשיגנו כשנכפור על התורה הפך הענינים האלה כמו מה שאנחנו פה היום בזמן הגלות ויביאו ראיה כפי סברתם מכל המקראות שבתורה והקללות וזולתם ומכל אותם הסיפורם הכתובים במקרא:
+<b> וכת חמישית</b> והם הרבה מחברים הענינים האלה כולם ואומרים כי התוחלת הוא שיבא המשיח ויחיה המתים ויכנסו לג"ע ויאכלו שם וישתו ויהיו בריאי' כל ימות עולם:
+אבל זו הנקודה הנפלאת ר"ל העוה"ב מעט תמצא בשום פנים שיעלה על לבו הוא שיחשוב או שיקח זה העיקר או שיאמר זה השם על איזה דבר הוא נופל אם הוא תכלית הטובה או אחת מן הדעות הקודמות הוא התכלית או שיבדיל בין התכלית ובין הסבה המביאה אל התכלית אבל מה ששואלים העם כלו ההמון והמבינים היאך יקומו המתים ערומים או לבושים ואם יעמדו באותן תכריכין עצמן שנקברו בהם ברקמתם ובציורם ויפוי תפירתם או במלבוש שיכסה גופם בלבד וכשיבא המשיח אם יהיו שם העשיר והדל או אם יהיו בימיו חזק וחלש והרבה שאלות כאלו בכל עת. ואתה המעיין בספר זה תבין זה המשל שאני ממשל לך ואז תכין לבך ותשמע דברי בכל זה:
+שים בדעתך כי נער קטן הביאוהו אצל המלמד ללמדו תורה וזהו הטוב הגדול לו לענין מה שישיג מן השלמות אלא שהוא למעוט שניו וחולשת שכלו אינו מבין מעלת אותו הטוב ולא מה שיגיעהו בשבילו מן השלמות ולפיכך בהכרח יצטרך המלמד שהוא יותר שלם ממנו שיזרז אותו על הלמוד בדברים שהם אהובים אצלו לקטנות שניו ויאמר לו קרא ואתן לך אגוזים או תאנים ואתן לך מעט דבש ובזה הוא קורא ומשתדל לא לעצם הקריאה לפי שאינו יודע מעלתה אלא כדי שיתנו לו אותו המאכל ואכילת אותן המגדים אצלו יקר בעיניו מן הקריאה וטוב הרבה בלא ספק ולפיכך חושב הלימוד עמל ויגיעה והוא עמל בו כדי שיגיע לו באותו עמל התכלית האהוב אצלו והוא אגוז אחד או חתיכה דבש וכשיגדיל ויחזיק שכלו ויקל בעיניו אותו הדבר שהיה אצלו (וכשיהיה) נכבד מלפנים וחזר לאהוב זולתו יזרזו אותו ויעוררו תאותו באותו הדבר החמוד לו ויאמר לו מלמדו קרא ואקח לך מנעלין יפים או בגדים חמודים ובזה ישתדל לקרא לא לעצם הלימוד אלא לאותו המלבוש והבגד ההוא נכבד בעיניו מן התורה והוא אצלו תכלית קריאתו וכאשר יהיה שלם בשכלו יותר ויתבזה בעיניו זה הדבר ג"כ ישים נפשו למה שהוא גדול מזה ואז יאמר לו רבו למוד פרשה זו או פרק זה ואתן לך דינר אחד או ב' דינרין ובכך הוא קורא ומשתדל ליקח אותו הממון ואותו הממון אצלו נכבד מן הלמוד לפי שתכלית הלמוד אצלו הוא שיקח הזהב שהבטיחוהו בו וכשיהיה דעתו גדול ונקלה בעיניו זה השיעור וידע שזה דבר נקל יתאוה למה שהוא נכבד מזה ויאמר לו רבו למוד כדי שתהיה ראש ודיין ויכבדוך בני אדם ויקומו מפניך כגון פלוני ופלוני והוא קורא ומשתדל כדי להשיג מעלה זו ותהיה התכלית אצל הכבוד שיכבדו אותו בני אדם וינשאוהו וישבחו אותו. וכל זה מגונה ואמנם יצטרך למעוט שכל אדם שישים תכלית החכמה דבר אחר זולתי החכמה ויאמר לאיזה דבר נלמד אלא כדי שנשיג בו זה הכבוד וזה הוללות על האמת ועל למוד כזה אומרים חכמים שלא לשמה כלומר שיעשה המצות וילמוד וישתדל בתורה לא לאותו הדבר בעצמו אלא בשביל דבר אחר והזהירו החכמים על זה ואמרו [אבות פ"ד מ"ה] לא תעשה עטרה להתגדל בהם ולא קרדום לחפור בה והם רומזין למה שבארתי לך שאין לשום תכלית החכמה לא לקבל כבוד מבני אדם ולא להרויח ממון ולא יתעסק בתורת השם יתברך להתפרנס בה ולא תהיה אצלו תכלית למוד החכמה אלא לדעת אותה בלבד. וכן אין תכלית האמת אלא שידע שהוא אמת והתורה אמת ותכלית ידיעתה לעשותה ואסור לאדם השלם שיאמר כשאעשה אלה המצות שהם המדות הטובות ואתרחק מן העבירות שהם המדות הרעות שצוה השם יתברך שלא לעשותה מה הוא הגמול שאקבל על זה לפי שזה כמו מה שיאמר הנער כשאני קורא זה מה יתנו לי והם אומרים לו דבר פלוני לפי שכשאנו רואים מיעוט שכלו שאינו מבין זה השיעור והוא מבקש לתכלית תכלית אחר אנו משיבים לו כסכלתו כמו שנאמר ענה כסיל כאולתו (משלי כ״ו:ה׳) וכבר הזהירו חכמים על זה ג"כ כלומר שלא ישים האדם תכלית עבודת השם יתברך ועשיית המצוה בשביל דבר מן הדברים והוא מה שאמר האיש השלם המשיג אמתת הענינים [שם פ"א מ"ג] אנטיגנוס איש סוכו אמר אל תהיו כעבדים המשמשים את הרב על מנת לקבל פרס אלא הוו כעבדים המשמשים את הרב על מנת שלא לקבל פרס ואמנם ר"ל בזה שיאמין באמת לעצם האמת וזהו הענין שקוראין אותו עובד מאהבה ואמרו ז"ל (ע"ז יט.) במצותיו חפץ מאד אמר ר' אליעזר במצותיו ולא בשכר מצותיו וכמה היא מבוארת והיא ראיה ברורה על מה שקדם לנו מן המאמר. וגדול מזה מה שאמרו בספרי <small>(וכענין זה בנדרים סב.)</small> שמא תאמר הריני לומד תורה בשביל שאהיה עשיר בשביל שאקרא רב בשביל שאקבל שכר לעולם הבא תלמוד לומר לאהבה את ה' אלהיך כל שאתם עושים לא תעשו אלא מאהבה:
+הנה התבאר לך זה הענין ונתבאר שהוא כוונת התורה ויסוד כוונת חכמים עליהם השלום ואין מעלים עיניו מזה אלא אויל משתגע שקלקלוהו ושבשוהו המחשבות הסכלות והרעיונים הגרועים. וזו היא מעלת אברהם אבינו עליו השלום (סוטה לא.) שהוא היה עובד מאהבה ולעומת הדרך הזה ראוי להיות ההתעוררות. ולפי שידעו החכמים ז"ל שזה הענין קשה עד מאד ואין כל אדם משיג אותו ואם השיגו אינו מסכים בו בתחילת הענין ואינו סובר שתהיה אמונה ברורה לפי שהאדם אינו עושה מעשה אלא כדי שתגיע לו ממנו תועלת או שתסור ממנו פסידא ואם אינו כן יהיה אצלו אותה מעשה הבל וריק היאך יאמר לבעל תורה עשה אלה המעשים ולא תעשה אותם לא לירא מעונש מן הי"ת ולא להנחיל שכר טוב זה דבר קשה עד מאד לפי שאין כל בני אדם משיגין האמת עד שיהיו כמו אברהם אבינו ע"ה ולכן התירו להמון כדי שיתישבו על אמונתם לעשות המצות לתקות שכר ולהנזר מן העבירות מיראת עונש ומזרזין אותם על זה ומחזקים כוונתם עד שישיג המשיג וידע האמת והדרך השלם מה הוא כמו שעושין בנער בשעת הלמוד כמו שהבאתי המשל והאשימו לאנטיגנוס איש סוכו בבארו להמון מה שבאר ואמרו בזה הזהרו בדבריכם כמו שנתבאר באבות [פרקי אבות פ"א מי"א]:
+ואין ההמון מפסידין מכל וכל בעשותם המצות מיראת העונש ותקות השכר אלא שהם בלתי שלמים ואולם זה טוב להם עד שיהיה להם כח והרגל והשתדלות בעשיית התורה ומזה יתעוררו לדעת האמת ויחזרו עובדים מאהבה וזה הוא מה שאמרו ז"ל (פסחים נ:) לעולם יעסוק אדם בתורה ואפילו שלא לשמה שמתוך שלא לשמה בא לשמה:
+וממה שאתה צריך לדעת כי דברי חכמים ז"ל נחלקו בם בני אדם לשלשה כתות:
+<b>הראשונה</b> והוא רוב מה שראיתי ואשר ראיתי חבוריו ומה ששמעתי עליו הם מאמינים אותם על פשטם ואין סוברין בהם פירוש נסתר בשום פנים והנמנעות כלם הם אצלם מחויבות המציאות ואמנם עושין כן לפי שלא הבינו החכמה והם רחוקים מן התבונות ואין בהם מן השלמות כדי שיתעוררו מאליהם ולא מצאו מעורר שיעורר אותם סוברין שלא כוונו החכמים ז"ל בכל דבריהם הישרים והמתוקנים אלא מה שהבינו לפי דעתם מהם ושהם על פשוטם ואע"פ שהנראה מקצת דבריהם יש בהם מן הדבה והריחוק מן השכל עד שאילו סופר על פשוטו לעמי הארץ כל שכן לחכמים היו תמהים בהתבוננם בהם והם אומרים היאך יתכן שיהיה בעולם אדם שיחשוב בזה או שיאמין שהיא אמונה נכונה ק"ו שייטיב בעיניו וזו הכת עניי הדעת יש להצטער עליהם לסכלותם לפי שהם מכבדין ומנשאין החכמים כפי דעתם והם משפילים אותם בתכלית השפלות והם אינם מבינין זה וחי השם יתברך כי הכת הזה מאבדים הדרת התורה ומאפילים זהרה ומשימים תורת ה' בהפך המכוון בה לפי שהשם יתברך אמר בתורה התמימה אשר ישמעון את כל החוקים האלה ואמרו רק עם חכם ונבון הגוי הגדול הזה והכת הזאת מספרים משפטי דברי החכמים ז"ל מה שכששומעין אותו שאר האומות אומרים רק עם סכל ונבל הגוי הקטן הזה ורוב מה שעושין זה הדרשנים שהן מפרשין ומודיעין להמון העם מה שאינם יודעין ומי יתן אחר שלא ידעו ולא הבינו שיהיו שותקין כמו שאמר מי יתן החרש תחרישון ותהי להם לחכמה או שיהיו אומרים אין אנו מבינים כוונת החכמים בזה המאמר ולא היאך יתפרש אבל הם מחשבים שהם מבינים אותו ומשתדלים להודיעו לפרש לעם מה שהבינו הם עצמם כפי דעתם החלושה לא מה שאמרו חכמים ודורשין בראשי העם דרשות ממסכת ברכות ופרק חלק וזולתם על פשטם מלה במלה:
+<b>והכת השניה</b> הם רבים ג"כ והם אותם שראו דברי החכמים או שמעום והבינו אותם כפי פשוטו וחשבו שלא כוונו חכמים בו זולתי מה שמורה עליו פשט הדבר והם באים לסכל אותם ולגנותם ומוציאין דבה על מה שאין בו דבה וילעגו על דברי חכמים ושכלם יותר זך מהם ושהם ע"ה נפתים גרועי השכל סכלים בכלל המציאות עד שלא היו משיגים דבר חכמה בשום פנים ורוב הנכשלים בזה השבוש המתיחסים לחכמת הרפואות והמהבילים בגזרת הכוכבים לפי שהם במחשבתם נבונים וחכמים בעיניהם ומחודדים ופילוסופים וכמה הם רחוקים מן האנושית אצל אותם שהם חכמים ופילוסופים על האמת אבל הם סכלים יותר מן הכת הראשונה והרבה מהם פתיות והוא כת ארורה לפי שהם משיבים על אנשים גדולים ונשיאים אשר נתבררה חכמתם לחכמים ואלו הפתאים אילו היה עמלם בחכמות עד שיהיו יודעים היאך ראוי לסדר ולכתוב הדברים בחכמת האלהות והדומה להן מן הדברים אצל ההמון ואצל החכמים ויבינו החלק המעשיי מן הפילוסופיא אז היו מבינים אם החכמים ז"ל חכמים אם לא והיה מתבאר להם ענין דבריהם:
+<b>והכת השלישית</b> והם חי השם מעטים עד מאד עד שאין ראוי לקרותם כת אלא כמו שיאמר לשמש מין ורק היא יחידה והם אותם בני אדם שנתברר אצלם גדולת החכמים ז"ל וטוב שכלם ממה שנמצא בכלל דבריהם מורים על ענינים אמתים למאד ואע"פ שהם מעטים ומפוזרים במקומות מחבוריהם הם מורים על שלמותם וכי הם השיגו האמת ושנתברר ג"כ אצלם מניעות הנמנע ומציאות המחויב להמצא וידעו כי הם ע"ה אינם מדברים התולים ונתאמת להם שדבריהם יש לו נגלה ונסתר וכי הם בכל מה שאומרים מן הדברים הנמנעים דברו בהם בדרך חידה ומשל כי הוא זה דרך החכמים הגדולים ולפיכך פתח ספרו גדול החכמים ואמר להבין משל ומליצה דברי חכמים וחידותם וידוע הוא אצל בעל הלשון כי חידה הוא הדבר שהמכוון בו בנסתר לא בנגלה ממנו וכמו שאמר אחודה נא לכם חידה וגו' לפי שדברי החכמים כולם בדברים העליונים שהם התכלית אמנם הם חידה ומשל והיאך נאשימם על שמחברים החרמה על דרך משל ומדמים אותם בדברים הפחותים ההמוניים ואנו רואים החכם מכל האדם עשה זה ברוח הקדש ר"ל שלמה במשלי ושיר השירים ובמקצת קהלת ואיך יקשה עלינו לסבור פירוש על דבריהם ולהוציאם מפשטם כדי שיאות לשכל ויסכים עם האמת ועם היותם כתבי הקדש והם בעצמם סוברים בפסוקי המקרא ומוציאים אותם מפשוטם ומשימין אותם משל והוא האמת כמו שאנו מוציאים שאמרו (ברכות יח:) בפירוש פסוק הוא הכה את שני אריאל מואב שהוא כלו משל וכן מה שנאמר והוא ירד והכה את הארי בתוך הבור משל וכן מה שנאמר מי ישקני מים מבור בית לחם (ב"ק ס:) ושאר הספור כלו משל וכן ספור איוב בכללו אמרו קצתם משל היה (ב"ב טו.) ולא פירש לאיזה דבר הושם זה המשל וכן מתי יחזקאל (סנהדרין צב:) אמרו קצתם משל היה ורבים כאלה. ואם אתה המעיין מאחת השתי כתות הראשונות לא תשגיח בדברי ולא בשום דבר מזה הענין לפי שלא יהיה נאות לך שום דבר ממנו אבל יזיקך ותשנאהו והיאך יאתו המאכלין הקלים המעטים מכמותם הישרים באיכותם לאדם שהרגיל במאכלים הרעים אבל באמת הם מזיקים לו והוא שונא אותם הלא ידעת מה אמרו האנשים שהיו רגילים לאכול בצלים ושומים והדגים ונפשנו קצה וגו'. ואם אתה מן הכת השלישית כשתראה דבר מדבריהם שהדעת מרחיק אותו תעמוד ותתבונן בו ודע שהוא חידה ומשל ותשכב עשוק הלב וטירוד הרעיון בחבורו ובסברתו ותחשוב למצא כוונת השכל ואמונת היושר כמו שנאמר למצוא דברי חפץ וכתוב יושר דברי אמת ואז תסתכל בספרי זה ויועיל לך בע"ה:
+ועתה אחל לדבר במה שכוונתי לו הוי יודע כי כמו שלא ישיג הסומא עין הצבעים ואין החרש משיג שמע הקולות ולא הסריס תאות המשגל כן לא ישיגו הגופות התענוגים הנפשיות וכמו שהדגים אינם יודעים יסוד האש לפי שהיותם ביסוד המים שהם הפכו כן אינו נודע בזה העולם הגופני תענוג העולם הרוחני אבל אין אצלנו בשום פנים תענוג זו זולתי תענוג הגוף בלבד והשגת החושים מן המאכל והמשתה והמשגל וכל מה שזולתו אלה הוא אצלנו בלי מצוי ואין אנו מכירין אותו ולא נשיג אותו בתחלת המחשבה אלא אחר חקירה גדולה. וראוי להיות כן לפי שאנחנו בעולם הגופני ולפיכך אין אנו משיגים אלא תענוגיו הגרועים הנפסקים אבל התענוגים הנפשיים הם תמידים עומדים לעד אינם נפסקים ואין ביניהם ובין אלו התענוגים יחס ולא קורבה בשום פנים ואין ראוי אצלנו בעלי התורה ולא אצל האלהיים מן הפילוסופים שנאמר שהמלאכים והכוכבים והגלגלים אין להם תענוג אבל באמת שיש להם תענוג גדול במה שהם יודעים ומשיגין באמיתת הבורא יתברך ובזה. הם בתענוג תמידי שאינו נפסק ואין תענוג גופני אצלם ואינם משיגין אותו לפי שאין להם חושים כמונו שישיגו בהם מה שאנו משיגין אותו וכמו כן אנחנו כשיזדכך ממנו מי שיזדכך ויעלה לאותם מעלה אחר מותו אינו משיג התענוגים הגופנים ואינו רוצה בהם אלא כעין שירצה המלך שהוא גדול הממשלה שיתפשט ממלכותו וממשלתו ויחזור לשחק עם הנערים בכדור כשהיה עושה לפנים מן המלכות וזה בקטנות שניו כשלא היה מבחין בין מעלת שני הענינים כמו שאנחנו היום משבחין ומנשאין תענוגי הגוף ולא תענוגי הנפש. וכשתתבונן בענין שני אלה התענוגים תמצא פחיתות האחת ומעלת השניה ואפילו בעולם הזה. וזה כי אתה מוצא רוב בני האדם כלם מיגעים נפשותיהם וגופותיהם בעמל ויגיעה שאין למעלה מהם כדי שיגיע לו מעלה וכבוד ושינשאוהו בני אדם והנאה זו אינה הנאת מאכל ומשתה וכמו כן הרבה מבני אדם בוחר להנקם מאויביו יותר מהשיג הרבה מתענוגי הגוף והרבה מבני אדם מתרחקים מן הגדול שבתענוגי הגוף מיראתו שישיגהו מזה חרפה ובושת מבני אדם או לפי שמבקש שיהא לו שם טוב ואם ענינו כן בעוה"ז הגופני כ"ש בעולם הרוחני והוא העוה"ב שנפשותנו משכילות שם מידיעת הבורא יתברך כמו שמשכילות הגופנים העליונים או יותר ואותו תענוג לא יחלק לחלקים ולא יסופר ולא ימצא משל למשול בו אותו התענוג אלא כמו שאמר הנביא ע"ה <small>(ע' תוי"ט אהלות פי"א)</small> כשנפלאו בעיניו גדולת הטוב ההוא ומעלתו אמר מה רב טובך אשר צפנת ליראיך וכן אמרו ע"ה (ברכות יז:) העוה"ב אין בו לא אכילה ולא שתיה ולא רחיצה ולא סיכה ולא תשמיש אלא צדיקים יושבים ועטרותיהם בראשיהם ונהנים מזיו שכינה. רוצה לומר באמרו ועטרותיהם בראשיהם השארות הנפש בקיום המושכל להם והוא הבורא יתברך והיות הוא רוצה לומר המושכל והוא דבר אחד כמו שזכרוהו גדולי הפילוסופים בדרכים יארך ביאורם בכאן. ואמרו ונהנים מזיו שכינה רצוני לומר שאותן הנשמות מתענגות במה שמשיגות ויודעות מאמתת הבורא יתברך כמו שמתענגות חיות הקודש ושאר מדרגות המלאכים במה שהם משיגים ויודעים ממציאותו. הנה כי הטובה והתכלית האחרון הוא להגיע אל החברה העליונה הזאת ולהיות בכבוד הזה ובמעלה הנזכרת וקיום הנפש כמו שבארנו עד אין סוף בקיום הבורא יתברך שהוא סיבת קיומה לפי שהשיגה אותו כמו שנתבאר בפילוסופים הראשונים וזה הוא טוב הגדול אשר אין טוב להקיש לו ואין תענוג שידמה לו כי איך ידמה התמיד אשר אין לו סוף וקץ בדבר הנפסק וזה שאמר (קדושין לט:) למען ייטב לך והארכת ימים לעולם שכולו ארוך. והרעה השלמה והנקמה הגדולה הוא שתכרת הנפש ותאבד ושלא תהיה חיה וקיימת והוא הכרת הכתוב בתורה כמו הכרת תכרת הנפש ההיא ואמרו ז"ל (סנהדרין סד:) הכרת בעוה"ז תכרת בעולם הבא ונאמר והיתה נפש אדוני צרורה בצרור החיים הנה כל מה שבחר והרגיל בתענוגי הגוף ומאס באמת ואהב השקר נכרת מאותה מעלה וישאר חומר נכרת וכבר ביאר הנביא ע"ה שהעולם הבא אינו מושג בחושים הגופניים וזהו שנאמר עין לא ראתה אלהים זולתך ואמרו (ברכות לד:) בפי' זה כל הנביאים כלם לא נתנבאו אלא לימות המשיח אבל העוה"ב עין לא ראתה אלהים זולתך. אמנם היעודים הטובים והנקמות והרעות הכתובות בתורה ענינם הוא מה שאספר לך והוא זה כי הוא אומר לך אם תעשה המצות האלה אסייע לך על עשייתם והשלמות בהם ואסיר מעליך המעיקים והמונעים כלם לפי שהאדם אי אפשר לעשות לו המצות לא כשהוא חולה ורעב או צמא ולא בשעת מלחמה ומצור ולכן יעד שיסורו כל אלה הענינים ושיהו בריאים ושקטים עד שתושלם להם הידיעה ויזכו לחיי העוה"ב. הנה כי אין תכלית שכר עשיית התורה באלה הדברים כלם וכמו כן אם עברו על התורה יהיה עונשם שיארעו להם אותם הרעות כלם עד שלא יוכלו לעשות מצוה וכמו שנאמר תחת אשר לא עבדת. וכשתתבונן בזה התבוננות שלימה תמצא כאלו הוא אומר לך אם עשית קצת מצות מאהבה והשתדלות אעזרך לעשותם כלם ואסיר מעליך המעיקים והמונעים ואם תעזוב דבר מהם דרך ביזוי אביא לך מונעים ימנעוך מעשותם כלם עד שלא יהיה לך שלמות ולא קיום בעוה"ב וזהו ענין אמרם ז"ל שכר מצוה מצוה ושכר עבירה עבירה. ואולם גן עדן הוא מקום דשן ושמן מבחר הארץ יש בו נהרים רבים ואילנות עושים פירות יגלה אותו השם יתברך לבני אדם לעתיד לבא ויורה אותו הדרך להלך אליו ויתענגו בו ואפשר שימצאו בו צמחים מופלאים עד מאד מועילין תועלת גדולה ערבים ומתוקים הרבה מלבד אלה הידועים והמפורסמים אצלנו וכל זה אינו מן הנמנע ולא רחוק אבל הוא קרוב להיות ואפי' לא היה כתוב בתורה כ"ש שנתבאר זה בתורה ונתפרסם. אמנם גיהנם הוא שם לצער ולעונש שישיג לרשעים ולא פי' בתלמוד תואר זה העונש <small>(ע' היטב נדרים ח: ובע"ז דף ג:)</small> אלא יש אומרים כי השמש תקרב להם וישרפם וראיתם ע"ז מה שנא' (מלאכי ג׳:י״ט) הנה יום בא בוער כתנור וקצתם אומרים כי הוא חמימות זרה תתחדש בגופותיהם ותשרפם וראייתם על זה מה שנאמר רוחכם אש תאכלכם. ותחיית המתים הוא יסוד מיסודי משה רבינו ע"ה ואין דת ולא דבקות בדת יהודית למי שלא יאמין זה אבל הוא לצדיקים וכן הוא לשון בראשית רבה גבורת גשמים לצדיקים ולרשעים ותחיית המתים לצדיקים בלבד ואיך יחיו הרשעים והם מתים אפי' בחייהם וכן אמרו (ברכות יח:) רשעים אפי' בחייהם קרואים מתים צדיקים אפי' במיתתן קרואים חיים. ודע כי האדם יש לו למות בהכרח ויתפרד וישוב למה שהורכב ממנו. אמנם ימות המשיח הוא זמן שתשוב המלכות לישראל ויחזרו לארץ ישראל ויהי אותו המלך גדול מאד ובית מלכותו בציון יגדל שמו וזכרו יהיה מלא הגוים יותר מן המלך שלמה וישלימו אתו כל האומות ויעבדוהו כל הארצות לצדקו הגדול ולנפלאות שיהא על ידו וכל מי שיקום עליו יאבדהו השם יתעלה וימסור אותו בידו וכל פסוקי המקרא מעידין על הצלחתו והצלחתנו עמו ולא ישתנה במציאות שום דבר ממה שהוא עתה אלא שהמלכות תחזור לישראל וזהו לשון החכמים (ברכות לד:) אין בין העוה"ז לימות המשיח אלא שעבוד מלכיות בלבד ויהיו בימיו עשירים ואביונים גבורים וחלשים כנגד זולתם אבל באותם הימים יהיה נקל מאד על בני האדם למצוא מחייתם עד שבעמל מעט שיעמול אדם יגיע לתועלת גדול וזהו שאמרו (שבת ל:) עתידה ארץ ישראל להוציא גלוסקאות וכלי מילת לפי שבני אדם אומרים כשימצא אדם דבר מוכן ומזומן פלוני מצא פת אפוי ותבשיל מבושל והראיה על זה מה שנא' ובני נכר אכריכם וכורמיכם להודיע שיש שם זרע וקציר ולכן קצף החכם הזה שאמר המאמר הזה על תלמידו (<small>ע' שבת ל:</small>) כשלא הבין דברו וחשב שהוא על פשוטו והשיבו כפי השגתו ולא היתה אותה התשובה תשובה האמיתית והראיה על שלא השיב לו על אמיתתו מה שהביא ראיה אל תען כסיל כאולתו. והתועלת הגדול אשר תהיה באותם הימים הוא שננוח משעבוד מלכיות שהוא מונע אותנו מעשיית המצות כלם ותרבה החכמה כמו שנאמר כי מלאה הארץ דעה וישבתו המלחמות כמו שנאמר ולא ישאו גוי אל גוי חרב ויהיה נמצא בימים ההם שלימות רב ונזכה בו לחיי העוה"ב והמשיח ימות וימלוך בנו תחתיו ובן בנו וכבר ביאר הנביא את מיתתו לא יכהה ולא ירוץ עד ישים בארץ משפט ויאריך מלכותו ימים רבים עד מאד ויארכו חיי בני האדם גם כן לפי שכשיסורו הדאגות והיגונות יארכו ימי האדם ואין לתמוה שתתקיים מלכותו אלפים מן השנים לפי שהחכמים אמרו כי הקיבוץ הטוב כשיתקבץ לא במהרה יפרד. ואין אנו מתאוים ומקוים לימות המשיח לרוב התבואות והעושר ולא שנרכב על סוסים ולא לשתות יין במיני הזמר כמו שמחשבין מבולבלי הדעת. אבל התאוו הנביאים והחסידים ימות המשיח ורבתה תשוקתם אליו. למה שיהיה בו מקבוץ הצדיקים והנהגת הטובה והחכמה וצדק המלך ורוב יושרו והפלגת חכמתו וקרבותו אל האלהים כמו שנא' (תהילים ב׳:ז׳) ה' אמר אלי בני אתה אני היום ילדתיך ועשיית כל מצות תורת משה רבינו ע"ה מאין התרשלות ועצלה ולא אונס כמו שנא' (ירמיהו ל״א:ל״ד) ולא ילמדו עוד איש  (אל אחיו ואיש אל רעהו) [את רעהו ואיש את אחיו] לאמר דעו את ה' כי כלם ידעו אותי מקטנם ועד גדולם וגו' ונתתי את תורתי בלבם וגו' והסירותי את לב האבן מבשרכם והרבה מאלו הפסוקים בזה הענין. ובאלה הענינים ישיגו העוה"ב השגה חזקה. והתכלית הוא העוה"ב ולעומתו הוא ההשתדלות ולפיכך זה החכם המוחזק בידיעת האמת עיין בתכלית האחרון והניח מה שזולתו ואמר כל ישראל יש להם חלק לעולם הבא ואם היותו הוא התכלית המבוקש אינו ראוי למי שהוא רוצה שיהיה עובד מאהבה שיהיה עובד להשיג העוה"ב כמו שבארנו במה שקדם אבל יש לעבוד על הדרך שאומר וזה כי כשיאמין שיש שם חכמה והיא התורה שהגיעה אל הנביאים מאת הבורא יתעלה שהודיע' בזה המדות הטובות והם המצות והמדות הרעות והם העבירות ראוי לו מצד שהוא אדם ישר במזג שיעשה הטובות ויסור מן הרעות וכשיעשה זה ישלם בו ענין האנושי ויהיה נבדל מן הבהמה וכשיהיה אדם שלם הוא מטבע האדם השלם אשר אין לו מונע שתחיה נפשו ותתקיים בקיום הידוע לה וזה הוא העוה"ב כמו שאמרנו וזהו שנא' (תהילים ל״ב:ט׳) אל תהיו כסוס כפרד אין הבין במתג ורסן עדיו לבלום כמו שהמונע את הבהמות מן ההשתלחות הוא דבר מבחוץ כמו המתג והרסן ואין ראוי שיהיה אדם כן אבל יהיה המונעו מאתו ומעצמו רצוני לומר צורה האנושית כשתהיה שלמה היא תמנענו מאותן הדברים שמונעין ממנו השלמות והם הנקראים מדות רעות והיא תזרז אותו ותדחנו אל מה שיביאהו אל השלמות וזהו המדות הטובות זה המתבאר לי מכלל דבריהם בזה הענין הנכבד והנעלה. ועוד אחבר חבור אקבץ בו כל הדרשות הנמצאים בתלמוד וזולתו ואבארם ואסבור בהם סברות שיהיו נאותים לאמתת הענינים ואביא ראיה מדבריהם ג"כ ואגלה מה שהוא מן הדרשות דרך פשטם ואשר מהם משל ואשר מהם היו בחלום וזכרו אותו במאמר פשוט מוחלט כאילו היה בהקיץ ובאותו החבור אבאר לך אמונות רבות ושם אבאר כל הדברים אשר נתתי לך מהם מדברי אלה העקרים מעט תקיש מהם על זולתם. ואין לתפוש עלי על מה שבא במאמרי זה ואשר ויתרתי בקצת מלות וענינים שתופסים עליהם בעלי החכמה כי אני ויתרתי זה השיעור כדי להבין למי שלא קדם לו חינוך בשום דבר מזה הענין הנכבד אשר אין משיגין אותו כל בני אדם. ומלת אפיקורוס היא ארמית ענינה מי שמפקיר ומבזה את התורה או לומדיה ולפיכך קורין בזה השם כל שאינו מאמין ביסודי התורה ומי <small>(ע' סנהדרין צט:)</small> שמבזה החכמים או איזה תלמיד חכם שיהיה או המבזה רבו. וספרים החיצונים אמרו שהם ספרי תועים וכן <small>(בסוגיא דסנהדרין ק:)</small> ספר בן סירא והוא היה איש שחבר ספרים יש בהם התולים מעניני הכרת פנים אין בהם טעם ולא תועלת אלא אבוד הזמן בהבל כגון אלה הספרים הנמצאים אצל הערב מספור דברי הימים והנהגת המלכים ויחוסי הערבים וספרי הנגון וכיוצא בהן מן הספרים שאין בהם חכמה ולא תועלת גופני אלא אבוד הזמן בלבד. והלוחש על המכה ובלבד ברקיקה לפי שיש בזה בזוי להש"י. וההוגה את השם באותיותיו יו"ד ה"א וי"ו ה"א שהוא השם המפורש וכבר זכרו דברים זולתי אלה שהעושה אותם אין לו חלק לעוה"ב. אמרו (ב"מ נח:) המלבין פני חבירו ברבים <small>[<b>הגה' הגרי"ב:</b> ע' ברמב"ם פ"ג מהל' תשובה וכ"מ שם וכתבתי בהפלאה שבערכין בס"ד חידוש דלא ראה הכ"מ דהכי איתא בירושלמי פ' אין דורשין, גם במג"א  סי' קנו על הגליון כתבתי בס"ד עוד בזה בהקדמת שאילת שלום שחברתי בס"ד על השאלתות דרב אחאי כתבתי התעוררות בדברים אלו]</small> והקורא לחבירו בכנוי והמתכבד בקלון חבירו לפי שלא יעשה מעשה מאלה ואע"פ שהם עבירות קלות כפי מחשבת החושב אלא בעל נפש גרועה שאין בה שלימות ואינה ראויה לעולם הבא. וממה שצריך שנזכור בכאן והוא הראוי מכל מקומות שעיקרי דתנו ויסודותיה שלשה עשר יסודות:
+<b>היסוד הראשון </b><br>להאמין מציאות הבורא יתברך והוא שיש שם נמצא שלם בכל דרכי המציאות הוא עילת מציאות הנמצאים כלם בו קיום מציאותם וממנו קיומם ואל יעלה על הלב העדר מציאותו כי בהעדר מציאותו נתבטל מציאות כל הנמצאים ולא נשאר נמצא שיתקיים מציאותו ואם נעלה על לבנו העדר הנמצאים כלם זולתו לא יתבטל מציאות הש"י ולא יגרע ואין האחדות והאדנות אלא לו לבד הש"י שמו כי הוא מסתפק במציאותו ודי לו בעצמו ואין צריך במציאות זולתו וכל מה שזולתו מן המלאכים וגופי הגלגלים ומה שיש בתוכם ומה שיש למטה מהם הכל צריכין במציאותם אליו וזה היסוד הראשון מורה עליו דבור אנכי ה' אלהיך:
+<b>היסוד השני </b><br>יחוד הש"י כלומר שנאמין שזה שהוא סבת הכל אחד ואינו כאחד הזוג ולא כאחד המין ולא כאיש האחד שנחלק לאחדים רבים ולא אחד כמו הגוף הפשוט האחד במנין שמקבל החלוק לאין סוף אבל הוא הש"י אחד באחדות שאין כמותה אחדות וזה היסוד השני מורה עליו מה שנאמר שמע ישראל ה' אלהינו ה' אחד:
+<b>היסוד השלישי </b><br>שלילת הגשמות ממנו וזה שנאמין כי האחד הזה שזכרנו אינו גוף ולא כח בגוף ולא ישיגוהו מאורעות הגופים כמו התנועה והמנוחה והמשכן לא מצד עצמות ולא במקרה ולכן שללו ממנו החכמים ז"ל החבור והפירוד ואמרו (חגיגה טו.) אין למעלה לא ישיבה ולא עמידה לא עורף ולא עפוי כלומר לא פירוד ולא עורף והוא חבור והוא עפוי מלשון ועפו בכתף פלשתים כלומר ידחפו אותם בכתף להתחברם בהם ואמר הנביא ואל מי תדמיוני ואשוה יאמר קדוש אילו היה גוף [היה] דומה לגופים וכל מה שבא בכתבי הקדש שמתארים אותו בתארי הגופות כמו ההליכה והעמידה והישיבה והדבור וכיוצא בזה הכל דרך השאלה וכן אמרו ז"ל (ברכות לא:) דברה תורה כלשון בני אדם וכבר דברו החכמים בזה הענין הרבה והיסוד השלישי הזה הוא מורה עליו מה שנאמר כי לא ראיתם כל תמונה כלומר לא השגתם אותו בעל תמונה לפי שהוא כמו שזכרנו אינו גוף ולא כח בגוף:
+<b>היסוד הרביעי </b><br>הקדמות והוא שנאמין כי זה האחד האמור הוא קדמון בהחלט וכל נמצא זולתו בלתי קדמון בערכו אליו והראיות על זה בכתבי הקדש רבות והיסוד הרביעי הזה מורה עליו מה שנא' מעונה אלהי קדם:
+<b>היסוד החמישי </b><br>שהוא יתברך הוא הראוי לעבדו ולגדלו ולהודיעו גדולתו ולעשות מצותיו ושלא יעשו כזה למי שהוא תחתיו במציאות מן המלאכים והכוכבים והגלגלים והיסודות ומה שהורכב מהם לפי שכולם מוטבעים ועל פעולתם אין משפט ולא בחירה אלא לו לבדו הש"י וכן אין ראוי לעבדם כדי להיותם אמצעים לקרבם אליו אלא אליו בלבד יכוונו המחשבות ויניחו כל מה שזולתו וזה היסוד החמישי הוא שהזהיר על ע"ז ורוב התורה מזהרת עליו:
+<b>היסוד הששי </b><br>הנבואה והוא שידע אדם שזה מין האדם ימצא בהם בעלי טבעים ממדות מעולות מאד ושלימות גדולה ונפשותיהן נכונות עד שהן מקבלות צורת השכל אחר כן ידבק אותו השכל האנושי בשכל הפועל ונאצל ממנו עליו אצילות נכבד ואלה הם הנביאים וזו היא הנבואה וזהו ענינה וביאור יסוד זה על בוריו יארך מאד ואין כונתנו להביא מופת על כל יסוד מהם וביאור מציאות השגתו לפי שזה הוא כלל החכמה כלם אבל אזכרה דרך ספור בלבד ומקראי התורה מעידים על נבואת נביאים הרבה:
+<b>היסוד השביעי</b><br>נבואת משה רבינו ע"ה והוא שנאמין כי הוא אביהם של כל הנביאים אשר היו מלפניו ואשר קמו מאחריו כלם הם תחתיו במעלה והוא היה הנבחר מכל מין האדם אשר השיג מידיעתו יתברך יותר מכל מה שהשיג או ישיג שום אדם שנמצא או שימצא וכי הוא ע"ה הגיע התעלותו מן האנושות עד המעלה המלאכותית ונכלל במעלת המלאכים לא נשאר מסך שלא קרעו ונכנס ממנו ולא מנעו מונע גופני ולא נתערב לו שום חסרון בין רב למעט ונתבטלו ממנו הכחות הדמיונות והחושיות והשגותיו ונבדל כח המתעורר המשתוקק ונשאר שכל בלבד ועל הענין הזה נאמר עליו שהיה מדבר עם הש"י בלא אמצעיות מן המלאכים. רצוני היה לבאר זה הענין הנפלא ולפתוח המנעול ממקראות התורה ולפרש טעם פה אל פה וכל הפסוק בזולתו מענינו לולא שראיתי שאלה הענינים יצטרכו לראיות רבות מאד והיינו צריכין להצעות רבות והקדמות ומשלים ושנבאר בתחילת מציאות המלאכים ושנוי מעלותיהן מן הבורא הש"י ושנבאר הנפש וכל כחותיה ויתרחב העגול עד שנדבר בצורות שזכרו הנביאים שראוי לבורא ולמלאכים ויכנס בזה שיעור קומה וענינו ולא יספיק בענין זה לבדו ואפילו יהיה מקוצר בתכלית הקצור מאה דפים ולפיכך אניח אותו למקומו אם בספר הדרשות שיעדתי לחברו או בספרי הנבואה שאני מתעסק בו או בספר שאחבר אותו בפירושי אלו היסודות:
+ואחזור לכוונת זה היסוד השביעי ואומר שנבואת משה רבינו ע"ה נבדלת מנבואת כל הנביאים בארבעה דברים. הראשון כי איזה נביא שהיה לא דבר לו הש"י אלא על ידי אמצעי ומשה בלא אמצעי שנאמר פה אל פה אדבר בו. והענין השני כי כל נביא לא תבא לו הנבואה אלא כשהוא ישן כמו שאמר במקומות בחלום הלילה בחזיון לילה ורבים מענין זה או ביום אחר שתפול תרדמה על האדם בענין שנתבטלו ממנו כל הרגשותיו ונשאר מחשבתו פנויה כענין חלום וענין זה נקרא מחזה ומראה ועליו נאמר במראות אלהים ומשה יבא אליו הדבור ביום והוא עומד בין שני הכרובים כמו שיעידו הש"י ונועדתי לך שם ואמר הש"י אם יהיה נביאכם וגו' לא כן עבדי משה פה אל פה אדבר בו וגו'. הענין השלישי כי הנביא כשתבא אליו הנבואה ואע"פ שהוא במראה וע"י מלאך יחלשו כחותיו ויתקלקל בניינו ויגיע לו מורא גדול מאד כמעט שתצא רוחו ממנו כמו שאמר בדניאל [יוד] כשדבר גבריאל עמו במראה אמר ולא נשאר בי כח והודי נהפך עלי למשחית ולא עצרתי כח ואומר ואני הייתי נרדם על פני ופני ארצה ואומר במראה נהפכו עלי צירי ומשה ע"ה לא היה כן אבל יבא אליו הדבור ולא ישיגוהו רתת ורעדה בשום פנים כמו שנאמר (שמות ל״ג:י״א) ודבר ה' אל משה פנים אל פנים כאשר ידבר איש אל רעהו כלומר כמו שלא יארע לאדם חרדה מדבור חבירו כן היה הוא משה ע"ה לא היה חרד מן הדבור ואע"פ שהוא היה פנים בפנים וזה לחוזק דבקותו בשכל כמו שזכרנו:
+והענין הרביעי כי כל הנביאים לא תנוח עליהם רוח הנבואה ברצונם אלא ברצון הש"י שהרי יעמוד הנביא ימים או שנים לא תבא לו הנבואה ויבקש מן הבורא הש"י שיודיע לו הדבר בנבואה ויעמוד עד שינבא או אחר ימים או אחר חדשים או שלא יודיעו בשום פנים וכבר היו מהם כתות שהיו מכיניןעצמן ומזככין מחשבותם כמו שעשה אלישע כמו שכתוב (מלכים ב ג׳:ט״ו) עתה קחו לי מנגן ובאה לו הנבואה ואינו מן ההכרחי שינבא בעת שיכין לזה ומשה רבינו ע"ה בכל עת שירצה אומר(במדבר ט׳:ח׳) עמדו ואשמעה מה יצוה ה' לכם ונאמר (ויקרא ט״ז:ב׳) דבר אל אהרן אחיך ואל יבא בכל עת אל הקדש אמרו חז"ל (ת"כ ריש פ' אחרי) אהרן בבל יבא ואין משה בבל יבא:
+<b>היסוד השמיני </b><br>היות התורה מן השמים והוא שנאמין כי כל התורה הזאת הנתונה ע"י משה רבינו ע"ה שהיא כולה מפי הגבורה כלומר שהגיעה אליו כולה מאת ה' יתברך בענין שנקרא על דרך השאלה דבור ואין ידוע היאך הגיע אלא הוא משה ע"ה שהגיע לו וכי הוא היה כמו סופר שקוראין לו והוא כותב כל מאורעות הימים הספורים והמצות ולפיכך נקרא מחוקק ואין הפרש בין ובני חם כוש ומצרים ושם אשתו מהטבאל ותמנע היתה פלגש ובין אנכי ה' אלהיך ושמע ישראל כי הכל מפי הגבורה והכל תורת ה' תמימה טהורה וקדושה אמת וזה שאומר שכמו אלה הפסוקים והספורים משה ספרם מדעתו הנה הוא אצל חכמינו ונביאינו כופר ומגלה פנים יותר מכל הכופרים לפי שחשב שיש בתורה לב וקליפה ושאלה דברי הימים והספורים אין תועלת בהם ושהם מאת משה רבינו ע"ה וזה ענין (סנהדרין ל.) אין תורה מן השמים אמרו חכמים ז"ל הוא המאמין שכל התורה מפי הגבורה חוץ מן הפסוק זה שלא אמר הקב"ה אלא משה מפי עצמו (שם צט.) וזה כי דבר ה' בזה הש"י ויתר ממאמר הכופרים אלא כל דבור ודבור מן התורה יש בהן חכמות ופלאים למי שמבין אותם ולא הושג תכלית חכמתם ארוכה מארץ מדה ורחבה מני ים ואין לאיש אלא להלך בעקבות דוד משיח אלהי יעקב שהתפלל גל עיני ואביטה נפלאות מתורתך (תהילים קי״ט:י״ח) וכמו כן פירש התורה המקובל ג"כ מפי הגבורה וזה שאנו עושים היום מתבנית הסוכה ולולב ושופר וציצית ותפילין וזולתם הוא בעצמו התבנית אשר אמר הש"י למשה והוא אמר לנו והוא נאמן בשליחותו והמאמר המורה על היסוד הזה הוא מה שנאמר (במדבר ט״ז:כ״ח) ויאמר משה בזאת תדעון כי ה' שלחני לעשות כל המעשים האלה כי לא מלבי:
+<b>היסוד התשיעי </b><br>ההעתק והוא כי התורה הזאת מועתקת מאת הבורא הש"י לא מזולתו ועליה אין להוסיף וממנה אין לגרוע לא בתורה שבכתב ולא בתורה שבעל פה שנאמר לא תוסיף עליו ולא תגרע ממנו וכבר בארנו מה שצריך לבאר ביסוד זה בפתיחת זה החבור:
+<b>היסוד העשירי </b><br>כי הוא הש"י יודע מעשיהם של בני אדם ואינו מעלים עינו מהם לא כדעת מי שאמר עזב ה' את הארץ אלא כמו שנאמר (ירמיהו ל״ב:י״ט) גדול העצה ורב העליליה אשר עיניך פקוחות על כל דרכי בני אדם וגו' וירא ה' כי רבה רעת האדם בארץ וגו' (בראשית ו׳:ה׳) ונאמר זעקת סדום ועמורה כי רבה (שם יח) זהו מורה על היסוד העשירי הזה:
+<b>היסוד אחד עשר </b><br>כי הוא הש"י נותן שכר למי שעושה מצות התורה ויעניש למי שעובר על אזהרותיה וכי השכר הגדול העולם הבא והעונש החזק הכרת וכבר אמרנו בזה הענין מה שיספיק והמקרא המורה על היסוד הזה מה שנא' (שמות ל״ב:ל״ב) ועתה אם תשא חטאתם ואם אין מחני נא והשיב לו הש"י מי אשר חטא לי אמחנו מספרי ראיה שיודע העובר והחוטא לתת שכר לזה ועונש לזה:
+<b>היסוד שנים עשר </b><br>ימות המשיח והוא להאמין ולאמת שיבא ולא יחשב שיתאחר אם יתמהמה חכה לו ולא ישים לו זמן ולא יעשה. לו סברות במקראות להוציא זמן ביאתו וחכמים אומרים (סנהדרין צז:<small>ע"ש</small>) תפח רוחן של מחשבי קצין ושיאמין שיהיה לו יתרון ומעלה וכבוד על כל המלכים שהיו מעולם כפי מה שנבאו עליו כל הנביאים ממשה רבינו ע"ה עד מלאכי ע"ה ומי שהסתפק בו או נתמעט אצלו מעלתו כפר בתורה שיעד בו בתורה בפירוש בפרשת בלעם ופרשת אתם נצבים ומכלל יסוד זה שאין מלך לישראל אלא מבית דוד ומזרע שלמה בלבד וכל החולק על המשפחה הזאת כפר בשם הש"י ובדברי נביאיו:
+<b>היסוד שלשה עשר </b><br>תחיית המתים וכבר בארנוה וכאשר יאמין האדם אלה היסודות כלם ונתברר בה אמונתו בהם הוא נכנס בכלל ישראל ומצוה לאהבו ולרחם עליו ולנהוג עמו בכל מה שצוה הש"י איש לחבירו מן האהבה והאחוה ואפי' עשה מה שיכול מן העבירות מחמת התאוה והתגברות הטבע הגרוע הוא נענש כפי חטאיו אבל יש לו חלק לעוה"ב והוא מפושעי ישראל וכשנתקלקל לאדם יסוד מאלה היסודות הרי יצא מן הכלל וכפר בעיקר ונקרא מין ואפיקורוס וקוצץ בנטיעות ומצוה לשונאו ולאבדו ועליו נאמר (תהלי' קל"ט) הלא משנאך ה' אשנא. והנה הארכתי בדברים הרבה ויצאתי מענין חבורי אבל אני עשיתי זה לפי שראיתי בו תועלת באמונה לפי שאספתי בו דברים מועילים מפוזרים מספרים גדולים לכן דע אותם והצלח בהם וחוזר (אלה) [עליהם] פעמים רבות והתבונן בהם התבוננות יפה ואם השיאך לבך ותחשב שהגיעו לך ענינו מפעם אחת או מעשרה הרי הש"י יודע שהשיאך על שקר ולכן לא תמהר בקריאתו כי אני לא חברתי כפי מה שנזדמן לי אלא לאחר עיון גדול והתבוננות ואחר שראיתי דעות ברורות אמיתיות וזולתי אמיתיות וידעתי מה שהוא ראוי להאמן מהם והבאתי ראיה בטענות וראיות על כל ענין וענין ומהש"י להפיקני רצוני ולהדריכני בדרך הטובה ואחזור לענין הפרק: 
+
+Mishnah 2
+
+<b>שלשה מלכים וארבעה הדיוטות אין להם חלק כו':  </b>אולם זכר אלה לגודל מעלתם בחכמה ושמא יחשוב החושב כי לרוב חכמתם וזכות התורה שהיו יודעים אותה ידיעה גדולה יש להם חלק לכן הודיענו שיסודי האמונה נתקלקלו אצל הנזכרים ונסתפקו בקצתם ולפיכך נדחו מחיי העוה"ב: וזכר בלעם והוא אינו מישראל לפי שחסידי אומות העולם יש להם חלק לעוה"ב והודיעו כי בלעם מרשעי אומות העולם ואין לו חלק לעוה"ב:  
+
+Mishnah 3
+
+<b>דור המבול אין להם חלק לעולם הבא ואין כו':  </b><b>עשרת השבטים אינן עתידין לחזור שנאמר כו':  </b>כבר זכרתי לך פעמים רבות שכל מחלוקת שיהיה בין החכמים שאינו בא לידי מעשה אלא שהוא אמונת דבר בלבד אין צד לפסוק הלכה כאחד מהם ונזכר זה הענין כלו בזו המסכת לפי שקדם לו זכרון מיתות ב"ד ומחויב כרת ומיתה והודיעך כי כשיחטא האדם ונהרג באחד המיתות שלא תחשוב שאין לו חלק אבל יש לו חלק ולפיכך סמך לזה המאמר ואלו שאין להם חלק לעולם הבא וחזר לכוונת המסכת והוא לידע מי הם הנהרגים והיאך נהרגים ואומר: 
+
+Mishnah 4
+
+<b>אנשי עיר הנדחת אין להם חלק לעולם הבא כו':  </b>מחויבי מיתות ב"ד היחידים ממונם ליורשיהם אבל המרובים ר"ל אנשי עיר הנדחת התורה אמרה לאבד את ממונם וכל שללם: 
+
+Mishnah 5
+
+<b>הכה תכה את יושבי העיר הזאת לפי הרב כו':  </b>אמרו החמרת והגמלת העוברת כלם תוארים והמתואר חסר וכאילו אמר השיירה החמרת והגמלת העוברת ממקום למקום: 
+
+Mishnah 6
+
+<b>שנאמר ואת כל שללה תקבוץ אל תוך רחבה כו': </b>תרומות ירקבו אם הגיעו ליד הכהן זכה בהן לפי שחשבו ממונו אבל כשהן ביד ישראל תנתן לכהן מדינה אחרת לפי שהם של שמים והלכה כר' עקיבא: 
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>אלו הן הנחנקין המכה אביו ואמו כו':  </b><b>המכה אביו ואמו אינו חייב עד שיעשה בהן כו':  </b><b>הגונב נפש מישראל אינו חייב עד שיכניסנו כו':  </b>לפי שאמרו אינו חייב עד שיעשה בו חבורה ונלמד מזה המכה את המת פטור לפי שאינו בן חבורה באותה שעה: וסמך על הענין הזה זה חומר במקלל וכו': ור"י אומר עד שישתמש בו שוה פרוטה וחכמים אומרים כיון שנשתמש בו אפילו פחות משוה פרוטה ואין הלכה כרבי יהודה ולא כרבי יוחנן בן ברוקא: 
+
+Mishnah 2
+
+<b>זקן ממרא על פי ב"ד שנאמר כי יפלא ממך דבר כו':  </b>זקן ממרא ע"פ ב"ד הוא אותו שאומר כך דרשתי וכך דרשו לי חכמים כך למדתי וכך למדו לי: ואמרו אם שמעו רוצה לומר אותו הב"ד אם הם יודעים אותו הדין ושמעו דין התורה בו יגידו מה שיודעים לזקן ממרא ולאותן שחולקים עליו ויודעים האמת עם מי הוא ואם אין אצל אותו הב"ד ידיעת אותן הדברים שואלין מאותם שהם למעלה מהם עד שיגיע הדבר לב"ד הגדול ואם בית דין הגדול מקובלים בדבר ההוא יודיעם מה שהם יודעים מן הקבלה ואם לא שמעו בו שום דבר ידינו בו כפי הסברות והקישות התוריות הידועות אצלם עד שיסכימו כלם או רובם שהדין כך ויאמרו להם שיתחייבו לעשות כן ומי שיחלוק על מה שאמרו או הוציא אותו בסברא הוא זקן ממרא דאמר רחמנא על פי התורה אשר יורוך ועל המשפט אשר יאמרו לך תעשה וזה הדבר שלומדים אותה בהיקש ויביאום אליו העיון צוה השם יתברך שנעשה כדברים שנאמר תעשה אחר כן אמר לא תסור מן הדבר אשר יגידו לך ימין ושמאל וזהו המקובל אצלם ב"ד מפי ב"ד והוא שיאמרו כך קבלנו ולכן אמרו יגידו לך שאין להם בזה אלא ההגדה בלבד שיגידו לך במה שהם יודעים בלבד שהוא מן הקבלה ולא יתכן היותו זקן ממרא שיהא "חייב מיתה עד שידין הפך דינם בדברים הנעשים בהיקש וסברא בדבר שחייבין על זדונו כרת ועל שגגתו חטאת או שיתגלגל מצד דינו לזה כגון שיחלוק עליהן באילן פלוני אם הוא חייב בערלה או אינו חייב ובזה יוצא מעיקר הכוונה אם היא חייבת בערלה אם לאו לפי שזה המחלוקת יצא לדבר שחייבין על זדונו כרת ועל שגגתו חטאת לפי שמי שקדש אשה באותן הפירות לדעת מי שאמר שהיא ערלה אינה מקודשת והבא עליה פטור ועל דעת מי שאומר אינה ערלה הרי היא מקודשת והבא עליה בשוגג חייב חטאת במזיד חייב כרת וכמו כן אם הנגע הזה טהור או טמא יתגלגל ממנו בטומאת מקדש וקדשיו דבר שחייבין על זדונו כרת ועל שגגתו חטאת ועל דרך זה תקיש ודע זה הענין כי הוא דק וצריך לחזרו הרבה מאד ובמעשים שיתחברו לו בכל הקבלה או בקצתה יהיה הבא ממנו בסוף לדבר שחייבים על זדונו כרת ועל שגגתו חטאת וכן כשיחלק עליהם בפירוש מקובל שאין בו היקש ואפילו לא יצא ממנו לבסוף אלא לאסור לאו או עשה יהרג מצד שאינו מאמין ובחמש טוטפות יהיה זקן ממרא ג"כ במצות עשה זו בלבד לפי שנתקבצו בו תנאים אינם מצויים בזולתם כמו שנתבאר בתלמוד וכבר בארנו בפתיחת חבורינו זה עיקרים גדולים מועילים בזה השער ממה שבארנו בפירוש המקובל ואפילו הלמד בהיקש: ולא יתכן היות זקן ממרא עד שיהיה חכם שהגיע להוראה לפי שדבריו נשמעים והיה ראוי לדון כמו שנאמר כי יפלא ממך דבר וגו' ממי שלא יפלא ממנו אלא הדבר הנפלא הקשה אבל תלמיד שלא הגיע להוראה אסור לו לדון ואפי' דין אמת שאין בו מחלוקת ולפי שעבר והורה בהמראה שזה תוספת כי הנה עבר שתי עבירות אסור ההוראה ואסור ההמראה נפטר מן המיתה ובא בזה המאמר שאינו חייב מיתה: 
+
+Mishnah 3
+
+<b>חומר בדברי סופרים מבדברי תורה האומר אין כו':  </b>אמרו פטור כשהודה בחיובו בהם אבל הוא יבטל אותם בהוראה כמו שנאמר לעבור על דברי תורה עד שיודה שהיא עבירה ולפיכך אינו חייב מיתת ב"ד לפי שלא יהרג מי שבטל מצות עשה אבל אם אמר אין תפילין על דרך כפירה יהרג מצד שהוא מין לא מצד שהוא זקן ממרא ודע זה הענין היטב לפי שנסתפק על רבים מן החכמים זה הענין וחושבין שזה שאומרים בתלמוד בזקן ממרא אינו חייב עד שיאמר כן ויעשה כן ובתנאי כן וכשלא ישלמו אותו התנאי שהוא ניצל בעצמו אין הדבר כן אבל פירושו אינו חייב משום זקן ממרא ופטור מדין זקן ממרא אבל הוא חייב מיתה מפני' אחרים האתה סובר שיאמר אדם שדעתו ואמונתו השניות או דבר אחר וזה בלי ספק מכחיש למה שכתוב בתורה ה' אלהינו ה' אחד שנאמר שאדם כזה אינו נהרג או שהוא זקן ממרא ודאי זה יהרג משום שיצא מן הכלל כלומר מכלל ישראל אשר מהם יהיו החוטאים שאחד מהם כלומר אחד מן החוטאים זקן ממרא לפי שאין זקן ממרא ההורס לחומת התורה ולא המכחיש לכל הקבלה מכל וכל כגון צדוק ובייתוס אלא אדם שהוא רואה דבריו יותר מדברי ב"ד הגדול ולכן חייבתו תורה מיתה לכבוד ב"ד ומעלתה כמו שחייב המקלל אביו ואמו מיתה לכבוד אביו ואמו ולפיכך אמר א' מן החכמים זקן ממרא ע"פ ב"ד שרצו ב"ד למחול לו מוחלין לו אבל אין הדבר כן מן הטעם שזכרוהו כדי שלא ירבו מחלוקות בישראל אבל צדוקין ובייתוסין שמכחישין את הקבלה מכל וכל ומסתפקין על הכתוב בתורה וסברתם בהם אינם מזה הכת אבל הן מן הכת שאומרים אין תורה מן השמים כמו שבארנו בפ' עשירי מזו המסכת כשמנינו יסודי התורה אבל הן נהרגין על הכפירה כמו שנהרג המכחש באלהות או מי שמכחש משה רבינו ע"ה כי כל ההורס יסוד מאותן היסודות שאמרתי לך יצא מדין בעל התורה ואמנם הארכתי בדבר זה לפי שגם הוא יש בו עקרם מן האמונה אין כל אחד מתעורר עליהם: 
+
+Mishnah 4
+
+<b>אין ממיתין אותו לא בבית דין שבעירו כו':  </b>מבואר הוא שאין ממיתין ולא דנין אלא בעדים והתראה לפי שאין בכל מחויבי מיתות או כרת מי שאינו צריך התראה אלא מסית ועדים זוממין לפי שמציאות דין מסית אי אפשר בו התראה כמו שנתבאר בפרק שביעי וכן עדים זוממין אילו התרינו בהם במה שהם מעידים היה נעדר מציאות דין זה והתורה המציאו ודן בו. והלכה כרבי עקיבא: 
+
+Mishnah 5
+
+<b>נביא השקר המתנבא מה שלא שמע ומה שלא כו':  </b>מה שלא שמע הוא שיאמר מה שלא באה בו נבואה מאת הש"י מעולם ומה שלא נאמר לו הוא שיתנבא בנבואת זולתו ויאמר לי אמר הש"י זה הדבר ולא (אמרו) [נאמר] לו אבל נאמר לזולתו: וכבר בארנו בפתיחת ספרינו זה חלוקי הנביאים כשאומרים שהם נביאים והיאך יודע אמתתו משקרו ומוותר על דברי הנביא שיקל ויעלים עין בדברי הנביאים ולא יעשה מצותם על הדיוק והדקדוק אמר רחמנא והיה האיש אשר לא ישמע את דברי כלומר מי שלא שמע ממני קרי ביה אשר לא ישמיע כשישמיע לאחרים כי הוא עצמו כשלא השמיע לזולתו מה שצוה להשמיעו או שלא שמע הוא עצמו מה שצוה בו וחלק על נבואת (על) הכל שנאמר אנכי אדרוש מעמו וזה מיתה בידי שמים וכבר בארנו בפ' תשיעי ענין מיתה בידי שמים מה הוא: 
+
+Mishnah 6
+
+<b>המתנבא בשם ע"א ואומר כך אמרה ע"א אפילו כו':  </b>אמרו אע"פ שלא נבעלה כשהיא נערה בתולה לא יעלה על דעתך שהיא בסקילה לפי שהיא בתולה אלא כיון שנכנסה לרשות הבעל יצאה מעונש נערה המאורסה וחזר דינה כדין כל אשת איש והיא בחנק ונתברר לנו שבועל בת כהן מן הכלל כמו שנא' ובת איש כהן כי תחל לזנות וגו' ונשאר בועלה בכלל לפי שזוממי בת כהן מיוחסין לבועלה לא לה שנא' (דברים יט) כאשר זמם לעשות לאחיו ולא לאחותו ר"ל כי כשתהיה העדות כוללת איש ואשה רואין מה שיתחייב האיש בעדותם והוא מה שהם חייבים וזאת בת כהן בין שהיא אשת איש או אשת נתין וממזר ואע"פ שיש באישות זו עבירה כיון שהיא אשת איש כשזנתה בשריפה:
+<small> סליקא לה פירוש המשניות להרמב"ם ממסכת סנהדרין</small> 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Sanhedrin/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Sanhedrin/Hebrew/merged.txt
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+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Sanhedrin/Hebrew/merged.txt	
@@ -0,0 +1,382 @@
+Rambam on Mishnah Sanhedrin
+רמב"ם על משנה סנהדרין
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Sanhedrin
+This file contains merged sections from the following text versions:
+-Vilna edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה סנהדרין
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>דיני ממונות בשלשה גזילות וחבלות בשלשה וכו':  </b>דיני ממונות הם הגזלות והחבלות בלי ספק אלא שדיני ממונות כולם מלבד גזלות והחבלות יתכן לדון בהם שלשה שאינם מומחין ואחד אם הוא מומחה לרבים [וענין מומחה לרבים] שתהיה חכמתו ומעלתו בתורה מפורסמת אצל ההמון כמו שיודעים זה החכמים אשר בחנוהו וקבלו דינו אבל גזלות וחבלות אין דנין בהם אלא שלשה מומחין ולפיכך חלק המאמר ולא אמר דיני ממונות גזלות וחבלות בשלשה: והוי יודע שלא נקרא בית דין מומחה כדי שיוכל לדון גזלות וחבלות אלא מי שהיה סמוך בא"י מן בית דין שלשם בא"י ואמרו נזק וחצי נזק ואע"פ שנזק [וחצי נזק] מכלל החבלות כי לפי שרצה לדבר בנזקים שמשלם העושה אותם יותר ממה שעבר עליו והם תשלומי כפל ותשלומי ארבעה וחמשה דבר במה שמשלם המזיק פחות ממה שהזיק והוא חצי נזק וכיון שזכר חצי נזק זכר נזק שלם ואע"פ שהוא מכלל החבלות והואיל ודבר באלו הקנסות דבר בשאר הקנסות והם אונס ומפתה ומוציא שם רע והוא שיטעון טענת בתולים ולא נתבררה טענתו ר"מ אומר יהיה נדון בשלשה לפי שאינו מחויב אלא מלקות ועונש מאה כסף וזה אפשר לדון בשלשה ואם הוצרך לדיני נפשות יוסיפו על השלשה עשרים וחכמים אומרים אין ראוי לעשות כן שמא יצא לעג על השלשה הראשונים שאינן מומחין או שהן פסולין ולפיכך הוסיפו דיינין ורבי מאיר לא היה חושש לזה והטעם להיות אלה הדברים בשלשה אנשים הוא מה שאמר רחמנא בדיני ממונות עד אלהים יבא דבר שניהם ואין אלהים פחות משנים ומעיקר דתנו שהדיינים לא יהא מניינם לעולם אלא מנין נפרד רצוני לומר שלא יהיו זוגין כדי שאם נפל ביניהם מחלוקת בדין מן הדינים על כל פנים צריך שיהיו רובם מסכימים על דעת אחת והמיעוט על חלופו ונלך אחר הרוב כמו שצותה התורה בזה שנאמר אחרי רבים להטות ולפיכך לא יהיה ב"ד פחות משלשה. ואין הלכה כרבי מאיר: 
+
+Mishnah 2
+
+<b>מכות בשלשה משום רבי ישמעאל אמרו בכ"ג עיבור החדש כו' עיבור השנה בשלשה דברי ר' מאיר רבן שמעון ב"ג אומר כו':  </b>אמרו בברייתא כיצד אמר רבן שמעון בן גמליאל בשלשה מתחילין בחמשה נושאין ונותנין וגומרין בשבעה אחד אומר לישב שנים אומרים שלא לישב בטל יחיד במיעוטו שנים אומרים לישב ואחד אומר שלא לישב מוסיפין עליהם שנים נושאין ונותנין בדבר שנים אומרים צריכה לעבור ושלשה אומרים אינה צריכה מוסיפין עליהם עוד שנים וכשיהיו שבעה יהיו נושאין ונותנין עד שיסכימו הארבעה לדבר אחד ויעשו מעשה והלכה כרבן שמעון בן גמליאל: 
+
+Mishnah 3
+
+<b>סמיכת זקנים ועריפת עגלה בשלשה דברי כו':  </b>סמיכת הזקנים הוא מנוי הדיינין והרמז על זה מה שנאמר ויסמוך את ידיו עליו ויצוהו ואין אנו צריכין סמיכה בידים אבל האיש אשר ראוי למנותו יאמרו לו הבית דין הממנים אותו אתה רבי פלוני סמוך אתה ורשאי אתה שתדין דיני קנסות ובזה יהיה האיש ההוא סמוך והוא נקרא אלהים וידין כל הדינין ודבר זה לא יהיה כי אם בארץ ישראל ואמרו ז"ל אין סמיכה בחוצה לארץ אבל צריך שיהיה הממונה ואותו שרוצין למנותו כולה בארץ ישראל וכשתהיה לו סמיכה בארץ ישראל הוא רשאי לדון דיני קנסות ואפילו בחו"ל לפי (שיש) שמעקרנו סנהדרין נוהגת בארץ ובחוצה לארץ כמו שנבאר לפנים ולענין אם צריך שיהיו השלשה סמוכין ואז יהיו יכולים לסמוך שום אדם יש בזה ספק ומה שנתבאר מן התלמוד שיהיה הגדול שבהם סמוך ויצרף עמו שנים ויסמוך מי שירצה ויראה לי כי כשתהי' הסכמה מכל החכמים והתלמידים להקדים עליהם איש מן הישיבה וישימו אותו לראש ובלבד שיהא זה בא"י כמו שזכרנו הנה האיש ההוא תתקיים לו הישיבה ויהיה סמוך ויסמוך הוא אחר כן מי שירצה שאם לא תאמר כן אי אפשר שתמצא ב"ד הגדול לעולם לפי שנצטרך שיהיה כל אחד מהם סמוך על כל פנים והקב"ה יעד שישובו כמו שנאמר ואשיבה שופטיך כבראשונה ויועציך כבתחלה אחרי כן יקרא לך עיר הצדק וזה יהיה בלא ספק כשיכון הבורא יתברך לבות בני אדם ותרבה זכותם ותשוקתם לשם יתברך ולתורה ותגדל חכמתם לפני בא המשיח כמו שיתבאר זה בפסוקים הרבה במקרא. נאמר בעגלה ערופה וסמכו זקני העדה ר"י אומר וסמכו אין פחות משנים זקני אין פחות משנים אחרים ואין ב"ד שקול וצריך שיהיו הזקנים מנין נפרד מוסיפין עוד אחד. ור' שמעון סבר זקני שנים ואין בית דין שקול מוסיפין עוד אחד והלכה כרבי יהודה. ומה שאמר חליצה בשלשה והוא המצוה ומה שאנו עושים חליצה בחמשה לגלויי מלתא בעלמא וכבר בארנו בפ' שלשה עשר (הלכה ב) מיבמות כי המיאון אפשר לעשות בפני שנים: ואמר נטע רבעי ר"ל פדיון נטע רבעי ומעשר שני שאין דמיו ידועים הוא כשיתחילו אותן פירות להרקיב ולפיכך צריך להראותם לסוחרים שידעו שיעור אותו קלקול: ואמרו ההקדשות בשלשה כלומר מי שרוצה לפדות שום דבר מן ההקדשות שיש להם פדיון והם מה שהוקדש לבדק הבית צריך שלשה שידעו דמי אותו הדבר וכמו כן מי שאמר ערכו עליו ובא הכהן לקבל ערכו ואין לו מעות ויש לו מטלטלין יקח ממנו שיעור ערכו ע"פ ג' שידעו שאותו הדבר שוה ערך שעליו ואם אין לו אלא קרקע יקח ממנו שיעור ערכו על פי עשרה אנשים והאחד מהן כהן ויעריכו שאותו הקרקע שוה ערך שעליו וכן מי שאמר דמיו עליו שראוי להעריכו כעבד הנמכר בשוק יעריכו אותו גם כן עשרה בני אדם והאחד מהן כהן וישלם מה שאומרים שהוא שוה וזה פירוש אמרו ואדם כיוצא בהם כלומר שיעריך האדם כמו שיעריך הקרקעות: 
+
+Mishnah 4
+
+<b>דיני נפשות בכ"ג הרובע והנרבע בכ"ג כו':  </b>הביא ראיה במה שנאמר ואת הבהמה תהרוגו <small>[<b>הגה' הגרי"ב.</b> התוי"ט כתב דדברי הרמב"ם בזה צ"ע, אבל בחיבורי <b>יש סדר למשנה</b> כתבתי פשט נכון בס"ד]</small> ואם תאמר שזה שאמר ואת הבהמה תהרוגו בא ללמד שהבהמה גם כן חייבת מיתה ולא להקיש זה לא היה צריך ללמד לפי שכבר ביאר הריגת הבהמה והוא מה שנאמר והרגת את האשה ואת הבהמה. ודברי ר' אליעזר כל הקודם להרגם זכה כשהרג אחד מהם ההורג אותו זכה לשמים בלא ב"ד. ור' עקיבא סבר כי נחש אין מיתתו בעשרים ושלשה אלא שימית אותו יחיד והטעם היות דיני נפשות בעשרים ושלשה עוד יתבאר בעה"י (סוף פרקין) והלכה כרבי עקיבא: 
+
+Mishnah 5
+
+<b>אין דנין לא את השבט ולא את נביא השקר כו':  </b>דין שבט הוא שיודח כולו ולא דנין אותו אלא בבית דין הגדול [לפי] שאמר הכתוב והוצאת את האיש ההוא וגו' היחידים בלבד כגון איש ואשה הם שנהרגים בשעריך בבית דין של שלשה ועשרים אבל כל השבט לא אלא בבית דין הגדול: ונביא שקר למדנוהו מזקן ממרא בהקש לפי שמצינו בנביא שקר דבר והוא אמרו אך הנביא אשר יזיד לדבר וגו' ובזקן ממרא נאמר כי יפלא ממך דבר וכמו שזקן ממרא בבית דין הגדול כמו שבא הכתוב עליו וקמת ועלית וגו' כן נביא שקר אמנם כ"ג הוא למד ממה שנאמר כל הדבר הגדול יביאו אליך ר"ל דבר האיש הגדול ואין לנו גדול זולתי כ"ג כמו שנאמר והכהן הגדול מאחיו: ומלחמת הרשות למדנוה ממה שהי' דוד נוהג שלא היה יוצא למלחמת הרשות עד שהיה יועץ עם סנהדרי גדולה כמו שהוא מפורסם אצלנו ממנהגם עליהם השלום ומלחמת הרשות היא מלחמת עמון ומואב וישמעאל ודומיהן ומלחמת מצוה היא מלחמת עמלק ושבעה עממין בלבד: ואין מוסיפין על העיר כלומר שלא יוסיפו בירושלים מקומות שיש להם קדושה קלה לעשותה קדושה חמורה ממנה כי העזרות קדושתם גדולה משאר ירושלים וירושלים קדושתה מעולה משאר א"י כמו שיתבאר בפ' ראשון מטהרות (משנה ח) וא"א לחדש קדושה אלא בב"ד הגדול כמו שאמר הקב"ה למשה ככל אשר אני מראה אותך את תבנית המשכן ואת תבנית כל כליו וכן תעשו הצווי הי' לו ולבית דינו וסנהדראות לשבטים עשה אותם משה ובית דינו כמו שאמר הכתוב ואתה תחזה מכל העם וגו'. וטעם עיר הנדחת ושבט שהודח אחד לפי שאין נהרגין בכל שער אלא יחידים: וספר הוא המקום הקרוב לאויב תרגום לחוף ימים על ספר ימא והטעם בזה כי אם יהיו קצוות הארץ חרבות יבואו בהם העכו"ם ויחריבו א"י ואין פירוש אין עושין שלא יהרגו יושביה אבל פירושו שלא יעשו בו כל מצות עיר הנדחת והוא מה שנאמר והיתה תל עולם וזה שהזהיר שלא להחריב שלש עיירות אין זה אלא בב"ד אחד ומקום אחד כלומר שלא יהיו קרובות זה לזה: 
+
+Mishnah 6
+
+<b>סנהדרין גדולה היתה של שבעים ואחד כו':  </b>רבי יהודה לא היה מונה משה רבינו עליו השלום מכלל הסנהדרין לפי שסבר שמה שנאמר ונשאו אתך במשא העם אין רוצה לומר שידונו עמך אלא רוצה לומר שידונו במקומך וחכמים אומרים שענינו ידונו עמך והלכה כחכמים: ומה שאמר עדה שופטת ועדה מצלת ר"ל עדה תאמר זכאי והיא המצלת אותו ועדה תאמר חייב והיא השופטת ולא יתחייב עד שיהיו המחייבים יותר על המזכין שנים ולפיכך צריך להוסיף עוד שנים כדי שיהיו עדה שופטת ועדה מצלת ושנים שופטים כלומר מחייבין ואין בית דין שקול מוסיפין עוד אחד הרי שלשה מוסף על השתי עדות ודברי רבנן מאה ועשרים מבואר בתלמוד וזה מנינם סנהדרי קטנה כ"ג ושלשה שורות של עשרים ושלשה ועשרה בטלנין של בית הכנסת והם בני אדם שאין להם עסק אלא מלאכת שמים רוצה לומר לקרות בתורה וישיבת בתי כנסיות שני סופרים ושני חזנים ושני בעלי דינים ושני עדים ושני זוממין ושני זוממי זוממין ושני גבאי צדקה ושלישי לחלק צדקה ורופא אומן ולבלר ומלמד תנוקות הרי מאה ועשרים ורבי נחמיה אומר שהפחותין מכל הממונין במעלה הם שרי עשרה ושלשה ועשרים דיינים הם שרי עשרות למאתים ושלשים ואין הלכה כר' נחמיה: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כהן גדול דן ודנין אותו מעיד ומעידין כו':  </b>מה שאמר מעיד אינו בכל עדות שיזדמן אלא בעדות שיהיה מיוחדת במלך בלבד לגודל מעלתו וכל בני אדם מעיינין בו לא יניח בעבור זה והלכה כרבי יהודה. [וכשהוא מנחם וכו']. מה שאומר לבני אדם כשמנחם אותם הוא תנחומו. ופירוש מברין מאכילין. וספסל הוא כסא קטן: 
+
+Mishnah 2
+
+<b>המלך לא דן ולא דנין אותו לא מעיד ולא בו':  </b>זה במלכי ישראל בלבד לפי שהיו עבריינין במלכותם לא היו משבחין השפלות ולא היו נכנעין לדברי תורה אבל מלכי בית דוד דנין ודנין אותם לפי שהם יודעים התורה ולא היה רע בעיניהם השפלות וההכנע לדברי תורה לפי שמלכותם על פי התורה לא יגרע ממנו ענותנותם אמר הכתוב על בית דוד כה אמר ה' דינו לבקר משפט ודוד ע"ה מכלל סנהדרי גדולה היה והלכה כרבי יהודה במה שאמר נושא הוא אלמנותו של מלך אבל חליצה ויבום אין שומעין לו לפי שזה קלון לו וירקה בפניו והואיל ואין שם חליצה אין שם יבום ומעקרנו מלך שמחל על כבודו אין כבודו מחול ולפיכך אין שומעין לו: 
+
+Mishnah 3
+
+<b>מת לו מת אינו יוצא מפתח פלטרין שלו כו':  </b>פלטרין שלו הוא ארמונו: לפייסו לדבר על לב העם ולהודיעם כי לא היתה כונתו להרגו: ודרגש הוא ממיני הכסאות והמטות והוא גדול מספסל ואין הלכה כר' יהודה: 
+
+Mishnah 4
+
+<b>ומוציא למלחמת הרשות על פי בית דין של כו':  </b><b>לא ירבה לו נשים אלא שמונה עשרה כו':  </b><b>לא ירבה לו סוסים אלא כדי מרכבתו וכסף כו':  </b>מלחמת הרשות מלחמת של שאר האומות זולתי של שבעה עממים ומלחמת עמלק כמו שבארנו בשמיני מסוטה (הלכה ו) ומתנאי מלחמת הרשות שלא תהיה אלא במלך וסנהדרין: ופירוש אין ממחין שאין חולקין עליו: וחלק בראש הוא שיקח חצי כל השלל ששוללין כל העם מוסיף על כל מה שהיה לאותו המלך: מותר למלך להרבות סוסים כל מה שירצה לרכוב החיילים שלו ולהרבות סוסים במלחמותיו כדי להרעיד האויב אבל מה שאסרה תורה להיות לו סוסים לבטלה בארוות מוכנות לרכוב הוא בהם באיזה יום שירצה או להנהיג אותם לפניו כמו שעושין שאר מלכים אבל אינו מותר שיהיה לו זולתי סוס אחד לרכוב בו כאחד העם: אספניא הגבורים והחיילים: ואין אסור גם כן עליו להרבות כסף וזהב אלא לעצמו כלומר הראוי לו בארצו ובגבוליו וצרכיו אבל אוצרות הנכסים המוכנות לצרכי ישראל מצוה להרבות ויכתוב שני ספרי תורה שלמים האחד יהיה עמו תמיד לא ימוש ממנו כמו שזכר בכאן והשני יהיה מונח בבית גנזיו ואין הלכה כרבי יהודה ולא כרבי שמעון: 
+
+Mishnah 5
+
+<b>אין רוכבין על סוסו ואין יושבין על כסאו ואין כו':  </b>כשהוא מסתפר פירוש כשהוא מגלח שער ראשו ושאר המאמר מבואר: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>דיני ממונות בשלשה זה בורר לו אחד כו':  </b>הטעם במה שאמרו חכמים כי שני הדיינין הם שבוררין השלישי לפי שהדיין שיברור האחד מן השני בעלי דינים יהפך בזכותו וכן הדיין השני יהפך בזכות הבעל דין השני שברר והשלישי יכריע ביניהם ולא יהיה נוטה עם אחד מן השני בעלי דינין לפי שלא בררו אחד מהם ומחלוקת ר' (יהודה) [מאיר] וחכמים אינו בדיינין מומחין אלא בדיינין שאינן מומחין לפי שר' מאיר אומר כיון שהם אינם מומחין יש לו לטעון ולערער בדיניהם וחכמים אומרים כיון שהם כשרים הרי הן כמומחין שאינו יכול לפוסלן: וענין מה שאמרו חכמים כיון שהם כשרים וברורים הוא פירוש וכאלו אמר אם היו כשרים הרי הם כמומחין שאינו יכול לפוסלן: והמתברר מכל התלמוד מזה הענין מה שאני אומר לך וזה שהבעלי דינין כשיתרצו בדין מי שבררו בני אדם וקבלו עליהם דינם ואפילו לא היו אותם בני אדם מומחין רצה לומר אלא הדיוטות דינם מקובל עליהם אלא אם כן טעו בדין שחוזר ובטעות הדיינין בדין יש דרכים ומחלוקת ואין זה מקומו ואם הבעלי דינין לא בררו אותם הדיינין ולא מנו אותם עליהם אלא שהם מאליהם עמדו להם לדון בין בני אדם או שמנה אותם מלך או שלטון או קצת זקני הקהל ולא מנו אותם הבעלי דינין אם היו מומחין דיניהם דין ומקובל כיון שלא טעו כמו שבארנו וענין מומחין שיהיו חכמים בתורה יודעים במקראות הכתובים בה יכולים לסבור ולהוציא דבר מתוך דבר כמו שביאר בתלמוד אומר כגון אנא דגמירנא וסבירנא רצוני לומר שאני יודע וזוכר לתורה שבכתב ושבעל פה ויש לי יכולת לסבור ולהקיש ואני מבין הענינים וכל איש שהוא כזה יש לו לדון ואפילו יחיד ואע"ג דלא נקיט רשותא מריש גלותא ובלבד שיהא מפורסם אצל בני אדם שהוא כן וזהו ענין מומחה לרבים ואם אינו מומחה אין דינו דין ואפי' שידון דין אמת ואפילו נטל רשות מבית ראש גולה שאין הרשות מועלת אלא למומחה כמו שיתבאר בתלמוד אבל זה המומחה דלא נקט רשות אין לו רשות להכריח הבעלי דינין שידונו לפניו אבל מי שדן הוא לא יקבל עליו דינו אבל המומחה דנקיט רשות מריש גלותא ידין בעלי דינין בין רצה כל אחד מהם או לא רצה ואין יכול אחד מהם לצאת מדינו בכל ארץ ישראל וראש ישיבה הוא דן גם כן על בעלי דינין ואפילו לא רצו אבל זה בארץ ישראל בלבד זהו המתבאר בזה הענין: ומה שאמר זה פוסל עדיו של זה וזה פוסל עדיו של זה אין מחלוקתו עם החכמים במי שהביא שני עדים שיעידו לו בדבר מן הדברים שבעל דינו יפסול אותם ושומעין לו כי זה מבואר שאין שומעין לו אלא אם הביא ראיה שהם קרובים או פסולים אבל מחלוקת רבי מאיר עם חכמים כשיתבע ראובן לשמעון שיש לו אצלו ממון והביא ראובן שני עדים והעידו שהוא כדבריו אחר כך הביא שני עדים אחרים והעידו גם כן כמו עדות השני עדים הראשונים ואם טען שמעון ואמר אלה הארבעה עדים פסולים רבי מאיר אומר שומעין לו ונאמר לראובן הבא ראיה שהם כשרים לפי שאתה לא היית מביא עדים אחר עדים על ענין אחד בעצמו אלא שאתה יודע שיש בהן מי שאינו כשר לעדות ואנחנו לא נדע איזו כת מהם הפסולים אם הם הראשונים או הם האחרונים אם כן יש לך לקיים הכשרות באחת הכתות וחכמים אומרים אין אנו חוששין בהביאו עדים אחר עדים לפי שלא עשה זה לפי שאחד מהן פסול אלא לחזק טענותיו ולהודיע כי זה ידוע אצל רבים ואין שומעין לשמעון אלא אם ברר הדבר שיש בהם פסול. והלכה כחכמים בכל הדברים: 
+
+Mishnah 2
+
+<b>אמר לו נאמן עלי אבא נאמן עלי אביך נאמנין כו':  </b>מחלוקת רבי מאיר וחכמים לאחר גזר דין וגזר דין הוא לאחר שיקבל הדיין העדות ויאמר איש פלוני אתה זכאי איש פלוני אתה חייב אבל קודם לכן יכול לחזור בו ואפילו לדברי חכמים וכשנטל בקנין שהוא מקבל עליו עדות איש פלוני או דין איש פלוני אינו יכול לחזור בו לפי שאמרו חכמים אין לאחר קנין כלום ואין הפרש בין שיאמר לו דור לי בחיי ראשך ואתן לך מה שאתה תובע כיון שהשביעו הדיין על הדרך שאמר לו או שקנו מידו שנתרצה בשבועתו אינו יכול לחזור בו לפי שהלכה כחכמים: ופירוש דור נדור לי בחיי ראשך מגזרת נודר: 
+
+Mishnah 3
+
+<b>ואלו הן הפסולין המשחק בקוביא והמלוה כו':  </b>לפי שאמר במה שקדם נמצא אחד מהם קרוב או פסול בא עכשיו לבאר מי הוא הפסול ומי הוא הקרוב ואמר המשחק בקוביא והוא שחוק ידוע והוא הנקרא בערבי גר"ר ושרטנ"ג על תנאי שמשימין כספים למי שיעשה כך או שלא יעשה שיקח אותן כפי שמסכימין באותו השחוק ואסור זה לפי שהוא מתעסק בדבר שאין בו תועלת לישוב העולם ומיסודי התורה שהאדם אין ראוי לו להתעסק בעולם הזה אלא באחד משני דברים או בתורה כדי שתשלם נפשו בחכמתה או במלאכה שתועיל לו בהתמדת המציאות או האומניות והסחורות אלא שראוי למעט מאלו ולהרבות בתורה כמו שאמרו רז"ל (אבות פ"ד משנה יו"ד) הוי ממעט בעסק ועסוק בתורה. ואשוב לענין ההלכה. מלוה ברבית בין הלוקח בין הנותן שניהם פסולין: ומפריחי יונים הם לוקחין ממון שאינו שלהם לפי שהם מושכין הזכרים בנקבות ונקבות בזכרים כמו שהוא מפורסם אצל המתעסקים בזה וכן סוחרי שביעית לוקחין ממון שאינו שלהם לעשות סחורה: ופירוש דברי ר"ש מה שאבאר לך בזה כי בראשונה היו אצלם אוספי שביעית פסולין וסוחרי שביעית פסולין וכאשר גברו הגוים ואנסו ישראל והכריחום לתת להם סעודות בכל שנה חזרו בני אדם לאסוף זרע שביעית רוצה לומר התבואות הנעשות באותה השנה ומוציאין אותה במנת המלך ובאותה שעה אמרו אוספי שביעית כשרים לפי שלא היו אוספים לעצמם וסוחרי שביעית בלבד הם הפסולים וזהו שאמר חזרו לקרות' סוחרי שביעית כלומר חזרו לומר שלא יהיה פסול אלא סוחרי שביעית: ולא יעלה על דעתך שאלו בלבד פסולי עדות אבל הם רבים יארך לפרשם. והנה לך שני עיקרים שכוללים רובם אבל לא ימצא יוצא משני אלה העיקרים אלא מעטים וזה כי כל מי שיעשה עון שיתחייב עליו מלקות הוא פסול לעדות ואפילו שלא יהיה באותו העון שום פני' לממון כלל כגון אוכל בשר בחלב אוכל נבלה או משחית פאה או לובש שעטנז וכיוצא בהם לפי שהתורה האמיתית קראה כל מחויב מלקות רשע כמו שנאמר והיה אם בן הכות הרשע והזהירה שלא לקבל עדות רשע כמו שנאמר אל תשת ידך עם רשע להיות עד חמס ומפי השמועה למדנו בפירוש דבר זה אל תשת רשע עד וכשהלקו אותו חזר כשר לעדות כמו שנאמר ונקלה אחיך לעיניך כיון שלקה הרי הוא אחיך זהו העיקר האחד. והעיקר השני הוא כי כל מי שיקח ממון שלא כדין ואף על פי שאינו מחויב מלקות הוא פסול לעדות כגון גנב וגזלן ומלוה ברבית ומצד לקיחת ממון שלא כדין גם כן שמו מפריחי יונים והחמסנין והגבאין והמוכסין והרועים ואוכלי צדקה של כותי' פסולי עדות לפי שהגבאים יש שלוקחים לעצמן וכמו כן המוכסין והרועין משלחים מקניהם בשדות בני אדם. וצדקה של כותים אינה מותרת לישראל ולאכול אותה בפרהסיא מבלי צורך הוא עבירה אבל אלו הם פסולי עדות מדרבנן ולפיכך לא תתקיים בהם הפסלנות כדי שתהא עדותן פסולה אלא אחר ההכרזה ושידעו בני אדם שהם פסולין ופסולי עדות דאורייתא אינן צריכין הכרזה אמנם עד זומם הוא פסול לעדות לפי שפעמים יהיה מחויב מלקות ופעמים יהיה מחויב ממון כמו שנתבאר בפרק שלישי מכתובות ואין צריך לומר במחויבי מיתות בית דין שהם פסולין כיון שיבא בהם גם כן שם רשע והוא שנאמר אשר הוא רשע למות וחזרת זה המין השני עד שיהיו כשרים להעיד שיחזרו מה שלקחו מממון שלא כדין לבעלים ואם אפשר לו ראוי שיחזיר הדבר שלקח בעין ואחר כן שיסורו ממעשיהם הרעים מכל וכל ואפילו על הדרך המותר להם כגון שיחזיר הרבית שלקח ולא יתעסק ברבית ואפי' עם הגוים ואף על פי שהוא מותר וכמו כן המשחק בקוביא לא ישחק בו ואפי' בלא תנאי ממון ומפריחי יונים לא יתעסק בהם ואפי' במדבר שאין שם גזילה ועל זה תקיש וכשיתפרסם על אחד מהם שחזר בתשובה כזאת והעידו עליו עדים בכך וכי הוא היה יכול לעשות כמו שהיה עושה מתחלה מן העבירה ולא עשה מפני התשובה הנה חזר להיות כשר והלכה כרבי יהודה: 
+
+Mishnah 4
+
+<b>ואלו הן הקרובים אביו ואחיו ואחי אביו ואחי כו':  </b>חמיו אבי אשתו וגיסו בעל אחותו וחתנו בעל בתו ואמרו הם ובניהם וחתניהם רוצה לומר בעלי בנותיו לפי שבעל בתו של אדם כמו בתו לפי שהבעל כאשתו וכן בנו של אדם או חתנו כעדות אחד הוא וזה שאמרנו בן גיסו וחתנו רצונו לומר שבן גיסו קרוב כשיהיה אותו הבן או הבת מאחות אשתו אבל בן גיסו וחתנו מאשה אחרת שאינה אחות אשתו הוא רחוק: וחורגו בן אשתו מאיש אחר הוא וזה קרוב אבל בן חורגו וחתן חורגו לא ואשת חורגו לא יעיד לה לפי שהיא כבעלה והעיקר שיתבאר לך ממנו איזה קרוב כשר להעיד איזה פסול להעיד הוא כמו שאבאר לך וזה כי אותם בני אדם היוצאים משרש אחד תחלה והם האחים נקראים ראשון בראשון ואינם יכולים להעיד זה על זה והמעלה השנית והם בני אחות האב אלו על אלו או בני אחות האם קצתם על קצתם או בני אחי האם עם בני אחי האם או עם בני אחי האב אלו עם אלו נקראים שני בשני ואין עדותם כשרה קצתם עם קצתם והמדרגה השלישית והם בני בני האיש עם בני בני אחיו או אחותו נקראים שלישי בשלישי ועדותם כשרה קצתם על קצתם ועדות שלישי בראשון ג"כ עדותם כשרה כגון עדות אחי האב על בן בנו של אחיו וכמו כן עדות בן בן האח על אחי אביו שתהא עדות שני בשלישי כשרה והאיש כאשתו והאשה כבעלה לענין העדות כגון האיש עם בעל אחותו ראשון בראשון לפי שהבעל כאשתו וכן הוא עם אשת אחיו ראשון בראשון לפי שאשה כבעלה והאב ובנו הם ראשון בראשון והטעם שלא מנה אותו במשנה ואמר אביו לפי שהוא מבואר במקרא ולא למדנו אסור עדות הקרובים אלא ממה שהזהיר השם יתעלה מלהעיד האב על בן או הבן על האב כמו שנאמר לא יומתו אבות על בנים וגו' כלומר לא יומתו בעדותם: ואמרו וכל הראוי לו ליורשו אינו מדברי משנה ראשונה אבל הוא תשלום משנת רבי עקיבא: וקרוב ונתרחק הוא שתמות אשתו או יגרשנה שהיא הקורבה בינו ובין משפחה אחרת ואין הלכה כמשנה ראשונה ולא כר' יהודה: 
+
+Mishnah 5
+
+<b>האוהב והשונא אוהב זה שושבינו שונא כל כו':  </b>שושבינו הוא רעהו כגון הריעות שעושין בזמן הנשואים ונקראין שושבינין ואין הלכה כר' יהודה אלא אוהב ושונא כשר לעדות אבל הוא פסול לדון כלומר שאסור לו לדון לאוהבו ולשונאו ולא לידון איניש לא למאן דמרחם ליה ולא למאן דסני ליה והרבה מעשיות בתלמוד מחזקי' עקר זה ומאמצין אותו ומזהירין עליו ואין ראוי להבזות בכל זה במחשבות שאין בהם אמת: 
+
+Mishnah 6
+
+<b>כיצד בודקין את העדים היו מכניסין אותן כו':  </b>מאיימין מיראין מפחידין ויכבידו עליהם גדולת העדות מבארין להם מה שיש בעדות שקר מן הבזוי וכובד העונש למעיד אותה: ופירוש בפנינו הודה לו שאמר לנו הוו עלי עדים שאני חייב לו מנה או כיוצא בזה או אמר לנו דרך הודאה ומסירת עדות אבל אם הודה בפניהם בדרך ספור דברים ולא אמר להם הוו עלי עדים וזהו מה שאמר הוא אמר לי שאני חייב לו שאין עדות זו מועלת. ויוסיפו הדיינין הוא שיוסיפו שנים ויהיו חמשה. ואם אירע עוד כגון זה המאורע בעצמו ואמרו שנים זכאי ושנים חייב ואחד איני יודע או שאמרו הארבעה זכאי או חייב ואחד איני יודע יוסיפו שנים כן יעשו תמיד עד שיהו שם מנין שיאמר סברתו ומנין גדול ממנו שיאמר הפך אותה סברא: 
+
+Mishnah 7
+
+<b>גמרו את הדבר היו מכניסין אותן הגדול בו':  </b>מכניסין אותם כלומר לבעלי דינין וזה כי הדיינין ישאו ויתנו בדין ובעלי דינין יוציאו אותם מעליהם אחר ששמעו טענותיהם והטעם בזה כדי שלא ישאו פנים לאחד מבעלי דינין ועוד שלא ידע החייב מי חייב אותו כדי שיהיו הדיינין אהובים אצל בני אדם ולא ידע אחד מהם מי הוא אשר חייב ולא אשר זכה ולפיכך אמרו במי שמגלה הסוד מהם ומודיע ומי הוא המזכה ומי הוא המחייב הולך רכיל מגלה סוד [<small><b>הגה' הגרי"ב.</b> כל זה והלכה כרשב"ג שייך למשנה דלקמן, וע' תוי"ט מ"ח ד"ה אמר רשב"ג</small>] והלכה כרבן שמעון בן גמליאל: 
+
+Mishnah 8
+
+<b>כל זמן שמביא ראיה סותר את הדין אמרו כו':  </b>פונדתו הוא הבגד שלובש סמוך לבשרו ואין הלכה כרשב"ג לפי שמאחר שאמר אין לי עדים ואין לי ראיה אין שומעין לו אם הביא ראיה אחר כן לפי שיש לנו לומר אין טוב ראיה זו או באלו העדים כיון שכבר אמר תחלה שאין לו ראיה בשום פנים אבל כשיאמר יש לי עדים במדינת הים או יש לי שטר לשם אין שומעין לו אלא חותכין הדין כפי המצוי וכשיביא עדיו או שטריו סותר הדין וידונו לו במה שנראה הואיל ולא אמר להם בתחלה אין לי עדים ואין לי ראיה: 
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>אחד דיני ממונות ואחד דיני נפשות כו':  </b>אמרו אחד דיני ממונות בדרישה וחקירה זהו דבר תורה אבל כדי שלא תנעול דלת בפני לווין אמרו שלא יאריכו הדרישה והחקירה בדיני ממונות אבל הבדיקה אין לסמוך עליה בדיני ממונות כלל וכלל אלא אם כן היה באותו הדין דבר נסתר כמו שאמרו דין מרומה וההפרש בין חקירה ודרישה והבדיקה כי החקירה והדרישה הם הדברים המורים אל הענין בדין כגון כמה הלוה לו ומתי הלוה לו ועל אי זה דרך הלוהו ובאיזה מקום הלוהו לו כלומר באי זה עיר. ובדיקה הוא בדברים שאינם מורים בענין כגון שנאמר איזה בגד היה לבוש המלוה או לוה בשעה שלקח המעות או עומד היה אחד מהם או יושב והמעות אם היו בבגד משי או בבגד צמר וכיוצא בדברים אלו שהן בדיקות שאינן מועילות בענין הדין: וע"פ שנים לחובה כגון שיהיו אחד עשר דיינין אומרים זכאי ושלשה עשר דיינין אומרים חייב דמוסיף מנין המחייבים על המזכים שנים ואז יהרג. ואם תאמר איך יתכן זה וב"ד הם כ"ג בלבד כמו שקדם באורו וא"א שיוסיפו המחייבין על המזכין שנים אלא כשהב"ד הם (כ"ה) [כד*] כמו שזכרנו התשובה על זה היא כי כשיאמרו אחד עשר זכאי ואחד עשר חייב ואחד איני יודע שראוי שיוסיפו הדיינים שנים כמו שהקדמנו ויהיו אותם שנושאין ונותנין (כ"ה) [כד*] ויתכן בהם מה שזכרנו מתוספת המחייבים על השנים וסמכו זה הענין למה דאמר רחמנא לא תהיה אחרי רבים לרעות כלומר שיהיו הרבים לרעה לא תשמע להם אלא כשיהיו אותם הנוספי' רבים הם שיוסיפו הדיינים לרעות שנים או יותר. ולפיכך אין דנין בערב שבת לפי שגמר דין יבא בשבת ואין מותר להמית בשבת כמו שנא' לא תבערו אש בכל מושבותיכם רוצה לומר ואפי' במושבות ב"ד לא ישרפו בו מי שנתחייב שריפה וכן שאר העונשין אין גומרין בשבת: <br>
+*<small>[כן הגי' בדפוס נאפולי ובדפוס ווינציאה]</small>
+
+Mishnah 2
+
+<b>דיני (*ממונות) הטמאות והטהרות מתחילין מן כו':</b>  בדיני נפשות אין שומעין דברי הגדול אלא עד לאחר הכל לפי שאם יתחיל הגדול אסור לנשארים לחלוק עליו כמו שנאמר לא תענה על ריב והוא כתוב רב כלומר מה שידבר בו הגדול בחכמה לא תחלוק עליו ולפיכך אין שומעין דעתו אלא בסוף. ומה שאמר הכל כשרים לדון ואפילו גר הוא כשאמו מישראל וכמו כן ממזר כשר לדון דיני ממונות: 
+*<small>[בדפוס נאפולי שנת רנ"ב ובדפוס וויניציאה שנת הש"ז ליתא לתיבת ממונות וכן בסה"מ ג"כ ליתא.]</small> 
+
+Mishnah 3
+
+<b>סנהדרין היתה כחצי גורן עגולה כדי שיהו כו': </b>עגולה סביב. וטעם דברי רבי יהודה כדי שיהיו שני עדים על המזכין ושני עדים על המחייבים והלכה כחכמים ואין הלכה כרבי יהודה: 
+
+Mishnah 4
+
+<b>ושלש שורות של תלמידי חכמים יושבין לפניהן כו': </b>כבר נתבאר מדברנו בפרק ראשון מזו המסכת שכל ב"ד של שלשה ועשרים יש לו לפניהם שלש שורות ובכל שורה מהם ג"כ כ"ג מסודרין ראשון ושני ושלישי עד סופם כפי מעלתם בחכמה: 
+
+Mishnah 5
+
+<b>כיצד מאיימין את העדים על עדי נפשות כו':  </b>מאומד הוא מה שנוטה עליו המחשבה ברוב והראיה בדברים הדומים לענין. וחותמו של אדם הראשון הוא צורת מין האדם אשר בה האדם אדם ובה ישתתפו כל האדם ואע"פ שהכל מקבלין אותה צורה ישתנו אישיהם במאורעים רבים כמו שהוא מצוי ונראה. ומינין הם היוצאים מכלל דת כל אומה ואומה וכבר בארנו במה שהקדמנו שזה השם אינו נופל (אלא) על צדוקים וביתוסים בלבד:
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>היו בודקין אותן בשבע חקירות באיזו כו':  </b>רבי יוסי אומר שאין צריך לשאול אותם באי זה שבוע באי זו שנה באי זה חדש בכמה לחדש אלא באי זה יום באי זה שעה באי זה מקום בלבד: ואמרו מכירין אתם אותו התריתם בו אין זה מכלל החקירות והדרישות אבל הוא דבר שאין שם עדות שיצטרך הדרישות וחקירות אלא שידע אמתתו: וחיוב אלו השבע חקירות ממה שנאמר באותם אנשים שחייבים מיתה ודרשת וחקרת ושאלת והוגד לך ושמעת ודרשת היטב ודרשו השופטים אלה השבעה חזוקים לעמוד על אמתת הדבר ולעשות תכלית הדרישה והחקירה ואין הלכה כרבי יוסי אלא אפילו אמרו העדים אתמול הרגו ראוי לומר להם באיזה שבוע באיזו שנה באיזה חדש באי זה יום באי זו שעה וזה לפי מה שהם אומרים מסיעין את העדים ממקום למקום כדי שתטרף דעתם עליהם ויחזרו בהם רוצה לומר שמאריכים עליהם ומוציאין אותם מספור לספור ויכבידו בשאלות עד שיקוצו ואם יש בעדות פסלות יחזרו בהם: 
+
+Mishnah 2
+
+<b>כל המרבה בבדיקות הדי זה משובח מעשה כו':  </b>בן זכאי הוא רבן יוחנן בן זכאי ולא היה אותו שבדק אבל זה המעשה היה לפני רבו הלל הזקן והוא היה תלמיד לפניו ואמר הלל לעדים באיזה מקום אמרו לו במקום פלוני תחת אילן תאנה ואמר ריב"ז יש לשאול תואר התאנים היאך היו עוקציהן שהם תלוים בהן מן העץ אם עוקציהם ארוכים או קצרים ואם הם עבות או דקות וכל זה כדי להאריך על העדים כמו שזכרנו וראה דבריו נכוחים וטובים ושאלם כמו שאמר ובאותה שעה לא היו קורים אותו אלא בן זכאי בלבד ונזכר המעשה בלשון בן זכאי ורבינו הקדוש כתב אותו בשעת חבורו כמו שקבל אותו: ואמרו ואפילו שנים אומרים רוצה לומר אפילו בחקירות שהם העיקר כששנים אומרים אנו יודעים ואחד אומר איני יודע עדותן קיימת וכן פירשו התלמוד והטעם אשר בגללו אם אמר אחד מן העדים בחקירות איני יודע עדותן בטלה ואם אמרו כלם בבדיקות אין אנו יודעים עדותן קיימת הוא מה שאומר לך והוא זה כי מעקרנו כל עדות שאין אתה יכול להזימה אינה עדות והזמה אי אפשר אלא כשסיים הזמן והמקום שבהן היה המעשה ההוא כדי שיוכל לומר להם אותו [כת] שיזים אותם והלא עמנו הייתם באותה שעה במקום פלוני כמו שיבאר עוד ושבע חקירות הם לסיים הזמן והמקום ואם אמר בחקירות איני יודע אי אפשר בהם הזמה בשום פנים ולפיכך עדותן בטלה ונאמר עדות שקר הוא וזה שאומר בחקירות איני יודע הוא כדי שלא תתקיים עליהם ההזמה: 
+
+Mishnah 3
+
+<b>אחד אומר בשנים בחדש ואחד אומר בשלשה כו':  </b>זו שאמרנו שכשיהיה מחלוקת ביום אחד עדותן קיימת אמנם דין זה עד חצי החדש בלבד אבל אם אמר האחד בששה עשר בחדש והאחד בשבעה עשר עדותן בטלה ואע"פ שהסכימו על היום מן השבוע לפי שאי אפשר שיעבור חצי חדש שלא ידעו כל העולם איזה יום היה ראש חדש: ומפאת המזרח עד אמצע הרקיע נקרא מזרח ומאמצע השמים עד פאת המערב נקרא מערב וכבר בארנו במסכת ברכות (פ"א הלכה ב) שכל השעות הנזכרות בכל המשנה שעות זמניות: 
+
+Mishnah 4
+
+<b>ואחר כך מכניסין את השני ובודקים אותו כו':  </b>אינו יורד משם כל היום אמנם הוא זה כשלא היה ממש בדבריו אבל אם היה ממש בדבריו אינו יורד משם לעולם: ואין שומעין מן העד דבר בין לזכות בין לחובה משום שנאמר ועד אחד לא יענה ואמר בנפש למות הוא חוזר על אחד כאילו אמר אחד לא יענה בנפש למות ולפיכך אינו נהרג עד שיהיו המחייבין יותר על המזכין שנים או יותר כמו שבארנו בפרק שלפני זה (הלכה א): 
+
+Mishnah 5
+
+<b>אם מצאו לו זכות פטרוהו ואם לאו מעבירין כו':  </b>כ"ז מבואר וכבר הקדמנו זכרון עקריו (פ"ד ה"א) כי הטיתך לטובה ע"פ עד א' ולרעה ע"פ ב' או יותר: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>נגמר הדין מוציאין אותו לסוקלו בית בו':  </b><b>מצאו לו זכות פטרוהו ואם לא יוצא ליסקל וכרוז כו':  </b>הסבה אשר בגללה היה בית הסקילה חוץ לב"ד הוא כדי שלא יהיה נראה שיש לדיינין חריצות להמית ובעוד שמוליכין אותו לבית הסקילה אפשר שיהיה שם מי שילמד עליו זכות: ופירוש הסודרין מפות: ומה שאמר שיהא ממש בדבריו ואז מחזירין אותו אפילו ארבעה וחמשה פעמים אמנם פעם ראשונה ושניה מחזירין אותו כשיאמרו אחרים עליו אבל אם אמר הוא יש לי ללמד על עצמי זכות ואפילו לא היה ממש בדבריו מחזירין שיש לומר מחמת הפחד שכח טענתו ואפשר שכשיחזור לב"ד תתיישב דעתו ויזכור טענתו: ובתוך ההכרזה יאמר והעידו עליו עדים שהם פלוני ופלוני שעשה כך וכך ביום פלוני בשעה פלונית במקום פלוני אולי יהיה שם מי שיזים אותם וכמו שעושין בסקילה כן עושין בכל מיתות ב"ד: 
+
+Mishnah 2
+
+<b>היה רחוק מבית הסקילה בעשר אמות אומרים בו':  </b>מה שהצריך להתודות רחוק מבית הסקילה כדי שלא יפחד ותטרף דעתו ולא יוכל לדבר כשיהיה קרוב ממקום המיתה: ודע שהריגת יהושע לעכן היתה הוראת שעה לפי שתורתנו האמיתית אינה מחייבת מיתה על החוטא בהודאתו בעצמו ולא בנבואת נביא שיאמר שעשה זה המעשה. ואין הלכה כר"י: 
+
+Mishnah 3
+
+<b>היה רחוק מבית הסקילה ארבע אמות כו':  </b>יכסה האיש מתחת הטבור ומה שהצריך שיסקל ערום לפי שהוא ממהר למות. ואין הלכה כר"י: 
+
+Mishnah 4
+
+<b>בית הסקילה היה גבוה שתי קומות אחד מן כו':  </b>הסקילה או הדחיפה ממקום גבוה [אחד] הוא לפי שנפילת האבן עליו או שיפול הוא עליה הצער אחד הוא שאתה רואה מה שאמר סקל יסקל או ירה יירה: 
+<b>כל הנסקלין נתלין דברי רבי אליעזר וחכמים כו':  </b>מגדף בלבד ועובד ע"ז נקרא גם כן מגדף הוא מה שנאמר והנפש אשר תעשה ביד רמה מן האזרח ומן הגר את ה' הוא מגדף ופירשו זה בספרי כי אותה פרשה כולה בע"ז מדברת: ונתלו אלה הנשים בשביל הכשוף והריגתן כלן ביום אחד הוראת שעה וכן תלייתן הוראת שעה ואין למדין דין מהוראת שעה כמו שקבענו עקר בהקדמת חבורינו זה <small>[ד"ה והחלק ב' בענין הנביא]</small> ואין הלכה כרבי אליעזר: 
+<b>כיצד תולין אותו משקעין את הקורה בארץ כו':  </b>חכמים אומרים אסור לתלות על אילן נטוע לפי מה שנאמר תקברנו מי שאינו מחוסר אלא קבורה יצא זה שמחוסר קבורה וקציצה [ר' יוסי אומר הקורה מוטה] לפי שמן העיקרים המקובלים שהעץ שנתלה עליו הוא נקבר עמו אפי' העץ המשוקע בארץ לפי שהוא מחוסר חפירה ולפיכך הוא אומר מוטה על הכותל ולא תשקע בארץ וחכמים אומרים חפירה לאו מילתא הוא *והלכה כחכמים: <br>
+*<small>[בדפוס נאפולי ווניציאה ליתא תיבות אלו "והלכה כחכמים"]</small>
+
+Mishnah 5
+
+<b>אמר ר"מ בשעה שאדם מצטער שכינה מה לשון כו':  </b>מה הלשון אומרת כלומר איזה דבר הוא מנהג בני אדם לומר כשהוא רוצה לענות מי שמצטער בצערו אין הנאה בזה המעשה ולא בהנחתו והדברים שהיו אומרים בימי ר"מ קלני מראשי קלני מזרועי כך אמר הכתוב שבמיתת זה החוטא יש חורבן המציאות ולהניח אותו בחיים אין טוב ואם זה אומר במחויב מיתה כ"ש מי שנהרג נקי. ואלה השתי קברות הלכה גמירי לה ואין לה ראיה ולא סמך בכתוב אלא קבלה בלבד: 
+
+Mishnah 6
+
+<b>נתעכל הבשר מלקטין את העצמות וקוברין כו':  </b>הקרובים באים כשנגמר הדין עליו ליהרג ואין ראוי להתאבל על הרוגי ב"ד לפי שאין עונותיהם מכופרים עד שיתעכל הבשר והאבלות אין חיובו אלא כשסותמים הקבר כמו שאמרנו משיסתם הגולל ובאותה שעה אינן בני אבילות והואיל ונדחו ידחו: 
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>ארבע מיתות נמסרו לב"ד סקילה כו':  </b>הסבה במחלוקתם בארבע מיתות בית דין בהיותם מוקדם או מאוחר לפי שמקדימים במאמר מיתה חמורה לפני מיתה קלה וחכמים ורבי שמעון חולקין בשריפה וסקילה איזה מהם חמור וכן בחנק והרג ותועלתנו לידע איזו מיתה חמורה לפי שמי שנתחייב שתי מיתות ידון בחמורה לדברי הכל: ואמרו זו מצות הנסקלין רומז למה שקדם מענין זה בפרק שקודם לזה ואין הלכה כר' שמעון: 
+
+Mishnah 2
+
+<b>מצות הנשרפין היו משקעין אותו בזבל עד כו': </b>פתילה דבר נתך מן המתכות והם היו שורפין בעופרת מותכת לפי ששריפת מה שתוך הגוף נקרית שריפה וכך קבלנו בבני אהרן שלא נשרפו הנראה מגופותיהם ואמר הכתוב בהם יבכו את השריפה אשר שרף ה' וזה שאנו עושין כן לחמלה על האיש ההוא לפי שזה ממהר מיתתן ואמר רחמנא ואהבת לרעך כמוך לפי שהאדם כשהוא חייב מיתה הוא בוחר לנפשו הקלה שבמיתות ואשר צערה מועט כמו כן נעשה בזולתנו אם הוא חייב סקילה נסקל באבן אחת כמו שהקדמנו ואם נתחייב שריפה נשרוף אותו כמו שזכרנו: וסודרין קשה בתוך הרכה רצוני לומר שנותן סודר קשה חזק בסודר רך כדי שלא יצטער בשרו בבגד הקשה בשעת חנקו: ופירוש חומרת את בני מעיו מחממת בני מעיו ושורפת אותן וכן אמרו ז"ל (חולין נו, א) בעוף שנפל לאש נפלה לאור ונחמרו בני מעיה ויש גורס מגזרת חמרמרו מעי (איכה א'). ואין הלכה כר' יהודה ולא כר' אליעזר:  
+
+Mishnah 3
+
+<b>מצות הנהרגין היו מתיזין את ראשו בסייף כו':  </b><b>מצות הנחנקים היו משקעין אותו בזבל עד כו':  </b>אמרו בברייתא אמר להם (רבי) [רבי יהודה] אף יודע אני שמיתה מנוולת היא אבל מה אעשה שהרי אמרה תורה ובחקותיהם לא תלכו וחכמים אומרים הואיל וכתב בתורה הריגה בסייף מן התורה למדנו לא' מהם. וכבר ידעת שהעדים הם שממיתין בידים איזו מיתה שתהיה לפי שאותו הדבר אצלם אמת שהשיגוהו בחושיהם והוא אצלנו ספור דברים שאין אנו יודעים אלא מה ששמענו מהם ולפיכך צוה השם יתברך שיהיו העדים ממונין על הענין וזהו ענין נאה. ואין הלכה כרבי יהודה: 
+
+Mishnah 4
+
+<b>אלו הן הנסקלין הבא על האם ועל אשת האב כו':  </b><b>הבא על הזכור ועל הבהמה והאשה המביאה כו':  </b>בכל מקום שנאמר בתורה דמיהם בם בסקילה ולמדנו סקילה לשוכב עם בהמה כמו שנאמר מות יומת ואת הבהמה תהרוגו: ונאמר במסית כי הרג תהרגנו הנה כמו שמסית נסקל כמו כן הבהמה וכמיתת הבהמה כך מיתת השוכב עמה. ומן המבואר כי מי שהביא זכור על עצמו בסקילה והוא הנקרא נרבע לזכור וכמו כן איש שהביא בהמה על עצמו וזה נקרא נרבע לבהמה והוא כלל באמרו יתברך שוכב עם בהמה וכן אשה המביאה הבהמה על עצמה אין הפרש שתביא על עצמה כדרכה או שלא כדרכה וכן הבא על הבהמה בין כדרכה בין שלא כדרכה: והנה הגיע לי מקום שאזכיר בו עקרים גדולים מאד מעניני העריות ואע"פ שהן מפוזרות במקומות מן המשנה וכבר בארנו כל עיקר מהם במקומו אבל אקבץ אותם בכאן כדי שיהיו כולם מצויין במקום אחד למי שירצה לראות אותם בו גם אזכור בו ענינים שלא נתבארו במשנה להשלים הכוונה כולה ואומר מתחלה שכל מה שאני אומר במקום זה בשביל איש גדול רצוני לומר שיהיה בן שלש עשרה שנה ויום אחד שהביא שתי שערות שזהו הגדול השלם אצל התורה וכמו כן בת י"ב שנה ויום אחד שהביאה שתי שערות אנו קוראין אותה גדולה וכל מה שהיה פחות מאלה השנים או בשנים האלה ולא יביאו שתי שערות אנו קוראין אותם קטן וקטנה וכל מי שאומר בו שהוא ראוי עונש או עונשין רצוני לומר שהוא חייב מלקות או אחת ממיתות ב"ד: ואחר שהקדמתי אלה הדברים אחל לזכור הדברים אשר יעדנו להביאם בכאן ואומר כי בכל העריות אין הפרש בין ביאה כדרכה לביאה שלא כדרכה וכמו כן מערה בזכור ומערה בבהמה ומערה נקרא המכניס כל העטרה והמשמש הוא המכניס כל האבר כלו אבל הכנסת קצת עטרה הנה הוא כמו שבא דרך אברים ואין להוצאת שכבת זרע בענין חיוב העונשין סרך בשום פנים אלא כיון שהכניס האבר יתחייב העונש עליה ואפי' פירש מיד ואין הפרש בעריות כולם בין שיהיה האיש מלמעלה והאשה מלמטה או שתהיה האשה מלמעלה והאיש מלמטה וזהו שקורין ז"ל משכב הפוך וכמו כן שאר ההנחות כלם על איזה הנחה שתהיה הביאה יענישו בהכנסת העטרה היאך שיהיה זה ואם בא אדם על ערוה מן העריות באבר זולתי הזכרות אינו חייב עונש ואפי' הוציא שכבת זרע לפי שהוא דבר שנחלקו עליו ולא פסק בו התלמוד ואין לענוש אלא על דבר מפורש שאין בו ספק ומ"מ הוא דבר ערוה וזהו שקורין חכמים משמש מת כלומר שמשמש באבר מת אמנם מי שמשמש ערוה כשהיא מתה זה אינו חייב שום דבר לדברי הכל וזהו שקורין מעשה הורדוס ומי שבא דרך אברים בערוה מן העריות או נשק אחד מן העריות או חבק או משמש באבר מאבריו לכונת הנאה באיזה אבר שנגע מאברי גופו כאותן המתענגים ביד ורגל וזה המעשה מן הזנות קוראין אותן חכמים ע"ה (נדה יג.) מנאפין ביד וברגל וכן המשחק עם אחת מן העריות והקריצה בעין במתכוין להנאת כל זה אסור ומכין לעובר מלקות. וכל אלו נכללין בשני לאוין נזכרים בתורה האחד זה <small>[ע' שבת יג.]</small> שאמר הכתוב לא תקרבו לגלות ערוה כלומר הזהרו והתרחקו מן הדברים המקריבים ומביאים לגלות ערוה וכך פירשו ע"ה לא תקרבו ולא לגלות ערוה והשני מה שנאמר לבלתי עשות מחוקות התועבות אבל אין חייב כרת אלא על הביאה הנזכרת כמו שאמרו על עצמן של תועבות ענוש כרת וכו' וכן אסור להריח בבשמים שעל הערוה וליהנות בראיית העין בצורתה במתכוין להנאה אבל אינו חייב על זה מלקות ואע"פ שאמרו לא תנאף לא תהנה לאף לפי שאין לוקין מדרשה <small>[ע' כתובות יז. ושו"ע אה"ע ס"ה ס"ב, וקצ"ע]</small> ומותר להסתכל בכלה בשעת ברכה ואע"פ שהיא אשת איש והיא ערוה ואסור להסתכל בה אחרי כן אא"כ לא נתכוון לידע צורתה ואשה הפנויה מותר לאותם שאינה לו ערוה ליהנות בהסתכל ביופים ואין בזה איסור אלא על דרך צניעות והפרישות והוא מן הדברים המותרים כדי שלא יגע באיסור כי החסידים מרחיקין דברים כאילו ואע"פ שהן מותרים מחשש שתנשא אותה אשה וירגיל עמה כמו שהיה עושה לפנים וכן פירשו בפירוש זה שאמר איוב (ל"א) ברית כרתי לעיני ומה אתבונן על בתולה אבל אינו אסור אבל אם היה מסתכל בה לידע אם היא יפת מראה כדי שישאנה או אם היא כעורה ולא ישאנה זה ראוי לעשות והתורה מצוה על זה <small>[משמעות הש"ס קדושין מא.]</small> ואנשי מעשה מבעלי תורה מכוונים לעשותו: והבא על אשה שאין לה בעל הוא חייב מלקות אבל תשמיש הפנויה דרך אברים ושאר מה שאמרנו שמחייבין עליו מלקות בערוה אין בו חיוב מלקות בפנויה לפי שהביאה עצמה במלקות אבל כל זה אין ראוי לעשותו בשום פנים ויתחייב מלקות על ייחוד פנויה מדרבנן וכמו כן שאר העריות אין מותר לאדם שיתיחד עם שום אחד מהן זולתי עם זכור ובהמה לפי שכך אמרו חכמים [קדושין פב.] לא נחשדו ישראל על הזכור ועל הבהמה לפי שהגוי הטהור הזה אין יצרם תקפם להרהר בשני הדברים האלה המכוערין שהם חוץ מן המנהג הטבעי. וכשיתיחד עם הערוה מן העריות שאסור להתיחד עמהם או עם פנויה שאינה ערוה מלקין לשניהם אלא אשת איש בלבד כי מי שיתייחד עמה ואע"פ שהוא אסור אינו לוקה לא הוא ולא היא שלא להוציא לעז על בניה שהם ממזרים: ומותר לאדם להתייחד עם אמו או עם בתו בלבד ומה שזולתן מן הנשים שהן עריות אסור היחוד עמהם וכבר בארנו כל דיני היחוד בפ' אחרון מקדושין [הלכה יג] ונשיקת הקרובים שטבע בעלי התורה לא תתאוה להם ואין נהנין מהם כגון אחותו ואחות אמו ואחות אביו ובת בתו ובת בנו שנאוי עד מאד ואסור אבל אין חייבין עליו מלקות כשלא יתכוין בזה הנאה אבל עם כל זה אסור הוא. ואחד מהחכמים <small>[שבת יג. ע"ז יז.]</small> עליו השלום היה מנשק  (בתי ידי) [<small>שם איתא</small> חדייהו] אחותו הגדולה ממנו או ידיה כשהיה בא מן המדרש ונמנע מזה ונזהר ממנו לפי שראה שאין בו צד היתר ואמרו לך לך אמרין לנזירא סחור סחור לכרמא לא תקרב ואין בכל העריות שיהיה מותר עמה בכגון זה אלא עם בתו בלבד כי האם מותרת לנשק לבנה ותמשמש בו עד שישלים שתים עשרה שנה אחר כן הוא אסור עליה כשאר עריות וכמו כן האב ינשק לבתו וימשמש בה עד שתשלים תשע שנים אחר כן היא אסורה עליו. ואסור לאדם שישתמש באשה לתת לו משקה או מאכל או לרחוץ ידיו וכיוצא בזה בין שהיא זקנה או בת שלש שנים ויום אחד בין בת חורין בין שפחה קטנה או גדולה בין בתולה בין בעולה בין שהיא ערוה עליו בין אינה ערוה עליו אלא האם והבת כמו שזכרנו ואין משגיחין בזה לשנים וזהו שאמרו (קדושין ע.) אין משתמשין באשה כלל והטעם בזה שלא יבא לידי הרהור אבל בזה אין מלקות: וכבר הזהירו חכמים הרבה על ההרהור והרחיקו מן הדברים המביאים אליו והאריכו לשון לאיים ולהפחיד (נדה יג:) כל המקשה עצמו לדעת והמוציא שכבת זרע לבטלה וביארו שכל זה אסור אבל אינם מחייבין מלקות בשום דבר מכיוצא בזה. וכמו כן זה המעשה המגונה הנוהג בין הנשים ג"כ מביאות אשה על אשה הוא מעשה תועבה אבל אין בו עונש לא מן התורה ולא מדרבנן ואין אחת משתיהם נקראת זונה ואינה נאסרת על בעלה ואינה אסורה לכהן וזה שקורין חכמים (יבמות עו.) נשים המסוללות זו בזו והוא נגזר מן מסלול והוא הדרך הכבוש ועם היות שאין בו עונש כבר מנו זה המעשה מכלל תועבות המצרים ואמרו בביאור כמעשה ארץ מצרים מה היו עושין איש נושא איש ואשה נושאת אשה ואשה נשאת לשני אנשים: ומותר לאיש שיבא על אשתו שלא כדרכה ודרך אברים וכפי מה שירצה וכך השיב (נדרים כ:) אחד מן החכמים לאשה ששאלה לו על זה ואמר לה התורה התירה לו וקצת חכמים רצו לגזור שיהיה דבר זה מרוחק ומתועב כלומר שלא יעשה האיש עם אשתו כמעשים האלה שלא יתעלל עמה על הדרכים כמו שעושין עמי הארץ לרוב התאוה כמו שזכרנו ממשכב הפוך ונשיקת מקומות מן הגוף והזהירו על זה ואמרו שהן חולקין עליו כלומר על החכם שאמר לה התורה התירתך לו וכו' וחכמים אומרים כל מה שאדם רוצה לעשות באשתו עושה ופסק התלמוד בזה הלכה כחכמים אבל אע"פ שכל זה מותר כמו שזכרנו החסידים הצנועים ירחיקו כל אלה הדברים המתועבים הבהמיים ומחזיקין אותו ברשעות ומרשיעין המתכונים לתכלית תענוגם כגון אלה הדברים לפי שנתבאר שתכלית התשמיש להעמיד המין לא לתענוג התשמיש בלבד והתענוג בזה הושם לעורר בעלי החיים על הכוונה הראשונה והוא הזרע והראיה הברורה על זה שתסור התאוה ויכרית התענוג ביציאת שכבת זרע לפי שלזה בלבד התנועעו הטבעים כי אם היה התענוג במשגל הוא הכונה היה מתמיד כל זמן שירצה האדם שיתענג ואין הדבר כן ולכן יכונו החסידים דרך כונת הטבע בלבד והחכמים משבחין זה ומאהבין אותו וקוראין זו הכונה מקדש עצמו בשעת תשמיש והוא שיכוין להוציא אותו מותר בלבד ואמרו בזה מה שמזכה הבנים זכות בצניעות ומדות טובות וכבר שבחו (שבת נג:) קצת מן החכמים שהיה לו אשה שהיו בה מומין גלוים נראים והוא לא היה יודע בהם לפי שהיתה מחשבתו במה שמחשבים החסידים הטהורים בהיותו בשעת צרכו עמה לא יכוין אלא מה שהיתה כוונת הטבע כחכמת האלהית ואין זה חולק על מה שקדם ממאמרם כל מה שרוצה לעשות באשתו עושה לפי שענין האסור והמותר אינן בענין המרוחק והשנוא והמרוצה והאהוב ומה שראוי לעשות מדרך הצניעות ותכלית הפרישות וכן אסרו חכמים (נדה טז:) לשמש אדם מטתו עם אשתו לאור הנר ואין בזה עונש. וכמו כן אסרו <small>(ע' יבמות צ: ובסנהדרין מו.)</small> לבא על אשתו בשוקים ובגנות ובפרדסים וכיוצא בהן מן המקומות שאין בהם בית דירה ומחייבין עליו מכת מרדות וכן הוא אצלם דבר שנוא לשמש מטתו ביום (נדה יז.) ולהרבות התשמיש ולהרבות נשים ולשאת בת עם הארץ או להתחתן בו (פסחים מט:) ולישא אשה קודם שתהיה בת שתים עשרה שנה (סנהדרין עו:) ולהשיא קטנה לזקן או זקנה לבחור כל זה שנוא בתורה: ואחזור להשלים העקרים שאנחנו מתעסקים בספורם כשיזנה איש גדול באשה קטנה אם היתה מבת שלש שנים ויום אחד ומעלה חייב עונש ואין עליה עונש אלא אם היא גדולה ואם זנתה אשה גדולה עם נער קטן אם היה מבן תשע שנים ויום אחד ולמעלה היא חייבת עונש ואין עונש עליו אלא אם הוא גדול והאיש הגדול אם בא על הזכור או הביא הזכור עליו אם הוא מבן תשע שנים ויום אחד ולמעלה יהרג האיש ולא ימות הקטן אלא אם הוא גדול. ואשה המביאה הבהמה עליה אם היתה מבת שלש שנים ויום אחד ומעלה תהרג הבהמה ולא תהרג היא אלא אם היתה גדולה ואם היא פחותה מן השנים הנזכרות לא תהרג הבהמה וכן הבא על הבהמה או נרבע מן הבהמה אם הוא מבן תשע שנים ויום אחד ומעלה תהרג הבהמה ואין חיוב מיתה עליו אלא אם הוא גדול ואין משגיחין בבהמה אלא הקטנה והגדולה שוה בין שתהיה רובעת או נרבעת בין שתהיה זכר או נקבה. וכל מי שהוא פחות מבן תשע שנים ויום אחד אין ביאתו ביאה וכאלו לא עשה דבר לענין העונש אבל הוא אסור בין שיבא על אחר או שיביא אחר עליו ואינו נענש בביאתו וכן פחותה מבת שלש שנים ויום אחד אין ביאתה ביאה בין לאדם בין לבהמה: וממה שראוי לך לידע שהאשה הנרבעת מן הבהמה אינה אסורה על בעלה ואפי' היה כהן וכבר בארנו כי ב"ד עונשים האיש כשהוא גדול והאשה כשהיא גדולה בעדים והתראה: וכל מה שבארנו אע"פ שלא ידעוהו בית דין ולא הענישום כי לא נתברר העדות עונותיהם כתובות אצל הבורא יתברך הוא יעניש העושה הרעה כרעתו כמו שיראה לו כפי חכמתו אבל מפי השמועה למדנו <small>[משמעות הש"ס שבת פט: דל עשרין שנין וכו' וע' רש"י שם ראיה מדור המדבר וע' מזרחי פ' חיי שרה ועמ"ש התוס' מו"ק כח. ד"ה מת בחמישים כו' בשם הירושלמי]</small> שהקב"ה לא יעניש החייב כרת אלא אחר עשרים שנה ואין הפרש בזה בין זכרים לנקבות: וממה שצריך שתדע שאשת אדם שאינו גדול אינה אשת איש וכן אשת איש חרש שוטה כשנשאה והוא חרש או שוטה אבל חרשת או קטנה אשת הגדול שהשיאה אביה היא אשת איש וחרשת ושוטה אינה אשת איש לענין מיתה ולא לקרבן: ודע כי ג"כ כשיזנה האדם עם אשה ואמה או עם שתי אחיות או זולתה מן הקרובות הוא זה כמו שמזנה עם שתי נשים נכריות שאין קורבה ביניהן לפי שאותה קורבה האסורה בתורה אינה אלא כשאחת מהן היא אשתו ומותר לו לישא אשה אחת מהן אחר שזנה עמהן ועל התנאים שבארנו בפ' י"א [הלכה א] מיבמות וכשיזנה אדם עם קרובות אשתו כגון אמה ואחותה ובתה וזולתם אין אשתו אסורה עליו ואע"פ שנתחייב כרת או מיתה אבל האשה כשתנאף ברצונה נאסרת לבעלה בין עם ישראל בין עם נכרי ואם היתה אנוסה היא מותרת לבעלה אלא אם היא אשת כהן. זהו מה שנראה לנו לזכרו בכאן מסתרי העריות וכיוצא בהן מקלקולי הביאות והשנוא מהן והאסור והמרוצה והאהוב. והלכה כרבי יהודה: 
+
+Mishnah 5
+
+<b>המגדף אינו חייב עד שיפרש השם אמר כו':  </b>לא מאחין ענין חבור כעין אריגה שאין הקריעה נכרת אבל התפירה מותר: והטעם שמספיק באמרו אף אני כמותו כדי שלא יחזור פעם אחרת ברכת ה': ואמרו והשלישי להודיעך ששלשה כשנים צריך שתהיה עדותם כולו עדות אחת ומאמר רבי יהושע בן קרחה נכון: 
+
+Mishnah 6
+
+<b>העובד עבודת אלילים אחד העובד ואחד כו':  </b>אמרו אחד העובד תשלום לשון זה ראוי להיות כן אחד העובד אותה בדבר שעובדין אותה בו ואחד הזובח והמקטר והמנסך והמשתחוה ואפי' שלא כדרכה לפי שאלו ארבעה מינין מן העבודות כשעבד אותם באחת מהן חייב ואפי' לא עבדה כמו שהוא דרכה שתעבד אלא שהקריב לה מה שאינו קרבנה או יקטר לה זולתי ההקטרת שנעבדה בה ושאר העבודות אינו חייב עד שיעבדם כמו שדרכם לעבדם כגון פוער עצמו לפעור וזורק אבן למרקולים ודע כי עובד ע"א מאהבה או מיראה פטור ואם קבלה עליו באלוה חייב: והמגפף הוא שיחבוק אותה צורה תרגום ויחבק לו וגפף ליה: ואלה העבודות שאמר שהוא עובר עליהם בלא תעשה כמו כן נכלל בזה שאמר לא תעבדם אבל אינו לוקה עליו לפי שאין איסורו איסור מבואר אבל חייב מלקות: הנודר בשמו והמקיים בשמו כמו שאמר הכתוב ושם אלהים אחרים לא תזכירו. ואפי' כוון הפוער עצמו לפעור וזורק אבן למרקוליס לבזוי אותו הנעבד וקלונו חייב חטאת ואין הפרש בין זורק אבן למרקוליס או מסלק אבן מלפניו לפי שבשני הדרכים הוא נעבד: 
+
+Mishnah 7
+
+<b>הנותן מזרעו למולך אינו חייב עד שימסור כו':  </b><b>בעל אוב זה פיתום המדבר משחיו וידעוני כו':  </b>זו ההבערה אינה שריפה כמו שחשב המון רב למאד אבל עקרו הוא כשהיו מבערין אש והיו מלהטין אותו לשם אותו הפסל הידוע שהיו עובדין אותו בכך והוא הנקרא מולך והיה אוחז אחד מבניו ונותן אותו ביד המשמש בעסק אותו הנעבד והיה מעבירו על האש מצד זה לצד זה וכיון שעשה זה נתחייב סקילה ומתנאי שימסור ויעביר מקצת זרעו לפי שנא' מזרעך ולא כל זרעך ואם עשה כגון זה לשם ע"ז אחרת משאר הנעבדים אינו חייב מיתה לפי שזו היא עבודת המולך וזהו המתברר מלשון התלמוד: ובעל אוב מפורסם בלשון המקרא מין ממינים ולא יתערב לך בדורש אל המתים לפי שדורש אל המתים אינו עושה מעשה בשום פנים אבל הוא מין ממיני הבודים בעתידות דברים מלבם וזה כשיצום וילין בקברים וידבר דברים והוא רואה בחלומות עתידות כפי מחשבתו. ובעל אוב הנזכר במקרא יהיה בעשיית מעשים ויש ממנו מין אחר והוא שלוקח גולגולת אדם אחד שנתעכל ממנו הבשר ויצניע אותה ויקטר לה ובודה דברים בה והוא שומע ממנה דברים כמו ששומעין מן המת במלאכת בעל אוב וכל מה שאתה רואה ממאמר מדבר ושומע בענין זה הוא שמיעה כוזבת כפי מה שישים מחשבתו בזה כמו שיארע לבני אדם הרבה במקום הפנוי רוצה לומר בשעת התיחדות: ידעוני אמרו מניח עצם ידוע בפיו והוא מדבר מאליו וידוע שם עוף: ואמרו ג"כ בכאן מדבר משחיו יתדמה לו שמיעת קול מתחת שחיו: 
+
+Mishnah 8
+
+<b>המחלל את השבת בדבר שחייבין על זדונו כו':  </b><b>המקלל אביו ואמו אינו חייב עד שיקללם כו':  </b>משנה זו לדעת רבי עקיבא שסובר שיש שם חלול שבת שאין חייבין על זדונו כרת ועל שגגתו חטאת והוא איסור תחומין אצל רבי עקיבא דאורייתא אבל חכמים אומרים איסור תחומין דרבנן ואין קורין אותו חלול אלא המלאכות בלבד שחייבין על זדונן כרת ועל שגגתן חטאת כמו שנתבאר במקומו והלכה כחכמים: 
+
+Mishnah 9
+
+<b>הבא על נערה המאורסה אינו חייב עד כו':  </b>כבר בארנו פעמים רבות שנערה נקראת משעת שהביאה שתי שערות אחר שתים עשרה שנה ועד אחר תשלום ששה חדשים: ואמרו הראשון בסקילה והשני בחנק כשבא עליה ראשון כדרכה ואם באו עליה עשרה שלא כדרכה ועדיין היא בתולה כלם בסקילה. 
+
+Mishnah 10
+
+<b>המסית זה הדיוט המסית את ההדיוט אמר כו':  </b><b>המדיח זה האומר נלך ונעבוד ע"א כו':  </b>אמרו זה הדיוט המסית את ההדיוט לפי שנביא המסית מיתתו בחנק. המסית את הרבים והם מדיחי עיר הנדחת אין מכמינין עליהם אבל מכמינים למסית את ההדיוט בלבד ואלה הדברים כלם כשאמרה ליחיד הוא מסית ואם אמרם לרבים אינו מדיח עד שידבר עמהם בלשון רבים ויאמר להם נלכה ונעבדה ע"ז פלונית שכן אמרה תורה בענין זה נלכה ונעבדה וגו': 
+
+Mishnah 11
+
+<b>המכשף העושה מעשה חייב ולא האוחז את כו':  </b>אמרו פטור הוא פטור אבל אסור כגון פטורי שבת וחייבי מלקות [דרבנן]: 
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>בן סורר ומורה מאימתי נעשה בן כו':  </b>מה שכנו שער הערוה בזקן הוא לשון נקיה וכבר ידעת שהבאת שתי שערות הוא אחר שתים עשרה שנה ויום אחד ומי שהוא פחות מאלה השנים נקרא קטן ואין השתי שערות בהם סימן אלא שומא וכבר בארנו ענין זה ביבמות פעמים רבות וכיון שישלים שלשה חדשים אחר ביאת שתי שערות אינו נעשה בן סורר ומורה ואפי' לא הקיף זקן התחתון לפי שנאמר בן ולא אב ואחר שלשה חדשים אפשר שיהיה לו בן כיון שיביא שתי שערות אפשר שתתעבר ממנו אשה ולשלשה חדשים יתפרסם ההריון ולפי שבזמן הזה אפשר לו להיות אב לא יעשה בן סורר ומורה ואפי' לא הקיף תכף הבאת שתי שערות: 
+
+Mishnah 2
+
+<b>מאימתי חייב משיאכל טרטימר בשר וישתה כו':  </b>טרטימר בשר חצי מנה ומתנאיו עד שיהיה אותו הבשר בשיל ולא בשיל וכמו כן יין מזוג ולא מזוג: ואמרו דבר שהוא לו מדרבנן כגון תנחומי אבלים וכל דבר שהוא לו עבירה כגון שאכל ביום תענית צבור לפי שנאמר איננו שומע בקולנו ועד שלא יהיה באותו המעשה שלו אלא המרות אביו ואמו בלבד לא המרות התורה. ואין הלכה כרבי יוסי: 
+
+Mishnah 3
+
+<b>גנב משל אביו ואכל ברשות אביו משל אחרים כו':  </b>ר"ל ר' יוסי באמרו שיגנוב מדמי סעודה המוכנת לאביו ולאמו או מנכסי האם אם היה לה נכסים שאין זכות לאביו בהם וזהו כגון שנתן לה אדם מתנה על מנת שאין לבעלה רשות בהן וזה יתכן לעשות ומתנאיו עוד שיקח בעצמו באותו ממון הגנוב בשר ויין בזול ויאכלם במקום שאמרנו על הפנים הנזכרים ואין הלכה כרבי יוסי בר' יהודה: 
+
+Mishnah 4
+
+<b>היה אביו רוצה ואמו אינה רוצה אביו אינו כו':  </b><b>היה אחד מהם גידם או חיגר או אלם או סומא כו':  </b><b>ברח עד שלא נגמר דינו ואחר כך הקיף זקן כו':  </b>ראויה לאביו ר"ל שתהיה דומה במראה ובקומה לפי שנאמר אביו ואמו <small>[וע' תוי"ט דלשון קצרה הוא ואסיפא דקרא סמיך וכו' ע"ש]</small>: ואמרו ומתרים בו בפני ג' כלומר ומתרים בו ולוקה לפני שלשה לפי שהתראתו בשנים כמו שאר התראות: ומעיקרנו שהאדם כשנגמר דינו גברא קטילא הוא ונהרג כל זמן שימצא ואין הלכה כרבי יהודה: 
+
+Mishnah 5
+
+<b>בן סורר ומורה נדון על שם סופו ימות זכאי כו':  </b>נדון על שם סופו כלומר כי התורה העידה מי שהוא בימי קטנותו מרוב התאוה בזה התכלית שאמר אי אפשר לבסוף שלא יגזול בני אדם וישפוך דמים לקחת ממון שיעשה בו מה שהרגיל והש"י צוה שיהרג מפני זה ויהרג הוא לפני שיהרוג לאחרים: 
+
+Mishnah 6
+
+<b>הבא במחתרת נדון על שם סופו היה בא כו':  </b>וכן הבא במחתרת ידוע הוא שכונתו שאם יעמוד בעל הבית להציל ממונו מידו שיהרגנו ולפיכך מותר להרגו ואין הפרש בין שבא במחתרת או בדרך החצר ודרך גג ודרך קרפף אבל דבר הכתוב בהווה ברוב וכבר נתבאר בכתובות וזולתו כי מעיקרנו אין אדם מת ומשלם ולפיכך הבא במחתרת אם שבר חבית בעת כניסתו ולא יהיו שם עדים שאז דמו מותר כמו שנאמר אין לו דמים והוא פטור מדמי החבית ואם שבר אותה בצאתו וכבר פנה ללכת לדרכו שאין מותר להרגו אם יש שם עדים כמו שנאמר דמים לו הוא חייב בדמי החבית: 
+
+Mishnah 7
+
+<b>ואלו הן שמצילין אותן בנפשן הרודף אחר כו':</b>כל חייבי כריתות וחייבי מיתות ב"ד מן העריות מצילין אותם בנפשם אבל זכר אלה השלשה בלבד לפי שהם מבוארין יותר מאותן הבאין בלמוד לפי שלמדנו ההצלה מדאמר רחמנא בנערה המאורסה אין מושיע לה הא יש מושיע לה מושיעה בכל דבר שהוא יכול להושיעה ואפי' במיתת אותו האיש האונס אותה ולמדנו זכור מנערה המאורסה לפי שכתוב ולנערה לא תעשה דבר ולמדנו ממנה רוצח ג"כ לפי שנאמר כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה ולמדנו משם חייבי כריתות ומיתות ב"ד וכל זה בעריות אבל שאר עבירות כגון אוכל חלב ודם או מכשף וכיוצא בהם אין צריך לומר שאין מצילין אותם בנפשם ואמנם הוצרך להזכיר שבת וע"ז ואע"פ שהם מזולתי העריות לגודל שני העונות האלה ושהם יסודות לכל התורה וכשאדם עובר עליהם חשוב כעובד עבודת כוכבים לכל דבר ואינו מישראל כמו שבארנו בפרק חמישי מעירובין והיה עולה על הדעת שמצילין בהם ג"כ בנפשם כמו שהיו סוברין קצת החכמים לכך הודיענו שאין הדבר כן אלא שהם כשאר העבירות לענין ההצלה וכתב רחמנא רוצח וזכור למעוטי בהמה וע"ז ושבת כמו שזכרנו וענין ההצלה זו היא שמצוה עלינו להציל זה האיש הנרדף מיד הרודף שהוא מבקש להרגו או לעבור בו עבירה באיזה פנים שיתכן ואפי' במיתת הרודף ואע"פ שעדיין לא עשה העבירה וזהו פירוש בנפשו כלומר בנפש הרודף וכיון שעבר ועשה העבירה אסור להרגו אלא בב"ד ועדים ועל הפנים שהקדמנו ביאורם ואינו כן אם ראינוהו כשהוא רודף אחר בהמה או רוצה לחלל שבת או ע"ז אבל אנו צריכין להזהירו ולמונעו ולהצילו בכל מה שנוכל זולתי מיתתו שהוא אסור עד שיעבור בעדים והתראה והורגים אותו ב"ד וכן שאר העבירות מלבד העריות ורוצח כמו שבארנו: 
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>ואלו הן הנשרפין הבא על אשה כו':  </b><b>ואלו הנהרגין הרוצח ואנשי עיר הנדחת כו':  </b><b>המכה את חבירו בין באבן בין באגרוף ואמדוהו כו':  </b>שיסה בו הוא שירמוז על אותה חיה בידו או בקולו עד שיזיקו: והשיך הוא שיגרה בו אותה חיה וידביק שניו בגופו. והלכה כחכמים: 
+
+Mishnah 2
+
+<b>נתכוין להרוג את הבהמה והרג את האדם כו':  </b>מחלוקת ר' שמעון היא על מה שנלמד מהלכה ראשונה והוא אמרו נתכוין להרוג את הבהמה והרג את האדם פטור שנשמע מזה שאם נתכוין להכות אדם והכה אדם אחר חייב ור' שמעון חולק על זה ואומר אפילו נתכוין להרוג את זה והרג את זה פטור והלכה כרבי שמעון: 
+
+Mishnah 3
+
+<b>רוצח שנתערב באחרים כולן פטורין רבי יהודה כו':  </b>דברי ר' יהודה אמורים על כונת דברים נסתרים והוא זה כגון שיצא אבן או חץ מבין אנשים הרבה והרג ואין ידוע מי הוא אותו שיירה אותו החץ כולם פטורין ואין בזה מחלוקת אבל שור שהרג ונגמר דינו ונתערב בשוורים אחרים סוקלים את כולם ור' יהודה חולק בזה ואומר כונסין אותן לכיפה ואין הלכה כרבי יהודה ולא כרבי שמעון: 
+
+Mishnah 4
+
+<b>מי שנתחייב בשתי מיתות ב"ד נדון בחמורה עבר כו':  </b>דברי הראשון באדם שעבר עברה ונגמר דינו למיתה קלה ואח"כ עבר עברה חמורה סלקא דעתך שיהא נדון בקלה לפי שהוא גברא קטילא ולא ישגיחו למה שעשה אח"כ קמ"ל שהוא נדון בחמורה: וענין זיקת ראשונה כמו שאבאר כגון שתהיה חמותו אשת אביו ויבא עליה הנה הוא מצד שהיא חמותו חייב שריפה ומצד שהיא אשת אביו חייב סקילה ואם היתה חמותו קודם שישאנה אביו ידון בשריפה ואם נשאה אביו ראשון ואחר שהיתה אשת אביו נעשית חמותו ידון בסקילה ועל דרך זה תקיש ואין הלכה כרבי יוסי: 
+
+Mishnah 5
+
+<b>מי שלקה ושנה ב"ד מכניסין אותו לכיפה ומאכילין כו':  </b><b>ההורג נפש שלא בעדים מכניסין אותו לכיפה ומאכילין כו':  </b>כיפה מושב מאסר שעושין בבית הסהר גבהו כשיעור קומת האדם שוה בשוה ואין לו שם מקום להתפשט ולא לישן. וזהו שאמרנו בכאן לקה ושנה ר"ל מלקות של כרת ובאותו עון בעצמו כגון שאכל חלב פעם אחר פעם אבל כריתות חלוקים לא לפי שכל מחויב כרת לוקה וכבר זכרנו זה ועוד יתבאר עקרו לפנים אבל מלקות דלאו מלקין אותו כל זמן שיעבור ואפי' אלף פעמים ואמרו שלא בעדים רצונו לומר שלא בעדות חייב מיתה והוא שלא תתקיים העדות בשום פנים שהמיתה נמנעת בשביל אותה עדות ואע"פ שהיא אמת כגון קלקול ההתראה או ספיקות שארעו בבדיקות ובחקירות ובכיוצא בהן וכל מי אשר יתחייב בכגון זה נותנין לו לחם צר ומים לחץ עד שיכשלו כחותיו ויכחש בשרו ואחר כך מאכילין אותו פת שעורים עד שכריסו נבקעת: 
+
+Mishnah 6
+
+<b>הגונב את הקסוה והמקלל בקוסם והבועל ארמית כו':  </b>קסוה כלי שרת נגזר מן קשות הנסך ומקלל בקוסם הוא שיברך את השם בשם ע"ז: ובועל ארמית שיבעול בת עובדי ע"ז בפרהסיא בעשרה מישראל או יותר ובשעת מעשה כגון פנחס אבל אחר שבא עליה ופירש או שלא יהיה בקהל ישראל או שאינה עובדת ע"ז אסור להרגו לפי שהוא מחויב כרת על בת עובדי ע"ז ואע"פ שלא נזכר בתורה ולא מנה זה בכלל הכריתות קבלה היא ונתבאר במקרא ובעל בת אל נכר יכרת ה' לאיש אשר יעשנה וגו' וכבר בארנו ג"כ שהבא על הנכריות חייב מלקות הרבה וכולם מדרבנן ואם ישאל לנו הקנאי אם יפגע בו אם לא ואפילו הוא בשעת מעשה אין מורין לו ואם פשט ידו והרגו אין עליו עונש וכמו כן אם התחזק הבועל בשעת המעשה והרג את הקנאי להציל נפשו ממנו אינו חייב מיתה לפי שהוא רודף אחריו להרגו והתורה לא גזרה הדין להרגו אלא על הדרך הנזכר: אמרה תורה והזר הקרב יומת רבי עקיבא אומר מיתת חנק וחכמים אומרים מיתה בידי שמים וזו המיתה בידי שמים הוא פחות מן הכרת לפי שהמחויב כרת ישאר העונש עליו אחר המיתה כמו שנבאר בפרק שאחר זה ומחויב מיתה כשמת נתכפר לו ואלה המחויבין מיתה גם כן לוקין מדאורייתא כשיתברר החטא בעדים והתראה כמו מחויבי כרת בשוה ובלבד שיהיו עוברים על לאו. ומחויבי מיתה הוא אוכל טבל וכהן טמא שאכל תרומה טהורה וזר שאכל תרומה וזר ששמש וטמא ששמש וטבול יום ששמש ומחוסר בגדים ששמש ומחוסר כפורים ושלא רחוץ ידים ורגלים ושתויי יין ופרועי ראש אמנם טמא שאכל תרומה הוא שנאמר ומתו בו כי יחללוהו ונאמר בטבל ולא יחללו את קדשי בני ישראל וכמו שהחלול האמור בתרומה במיתה כך חלול האמור בטבל במיתה וזר שאכל תרומה לפי שאחר שאמר ומתו בו כי יחללוהו אמר וכל זר לא יאכל קדש וזר ששמש מבואר שנא' והזר הקרב יומת וטמא ששמש הוא מה שנאמר בטמאים וינזרו מקדשי בני ישראל ולא יחללו וזה החלול כמו החלול הנזכר באמרו ומתו בו כי יחללוהו וטבול יום מפי הקבלה סמכוהו לזה שאמר הכתוב קדושים יהיו לאלהיהם ולא יחללו ומחוסר בגדים שנאמר בכהנים וחגרת אותם אבנט וגו' והיתה להם כהונה לחקת עולם בזמן שבגדיהם עליהם כהונתם עליהם אבל כשיחסר מהם דבר הנה הוא כזר. ומחוסר כפורים לפי שנאמר וכפר עליה הכהן וטהרה מכאן ראיה לפני הבאת כפרה טמאה נקראת ונתבאר שאין עבודה לטמא ואם עבד במיתה ושלא רחוץ ידים ורגלים מבואר שנא' ירחצו מים ולא ימותו יין ושכר אל תשת אתה ובניך בבואכם אל אהל מועד ולא תמותו ראשיכם אל תפרעו ובגדיכם לא תפרומו ולא תמותו. ואין הלכה כרבי עקיבא: 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>כל ישראל יש להם חלק לעולם הבא שנאמר ועמך כו':</b> ראיתי לדבר בכאן בעיקרים רבים באמונה גדולים ונכבדים עד מאד. הוי יודע כי בעלי התורה נחלקו דעותיהם בטובה שתגיע לאדם בעשיית המצות שצונו בהם הש"י ע"י משה רבינו ע"ה וברעה שתמצא אותו כשיעבור עליהם מחלוקות רבות מאד לפי השתנות שכליהם ונשתבשו בהם הסברות שבוש גדול עד שכמעט לא תמצא בשום פנים אדם שנתבאר לו דבר זה ולא תמצא בו דבר מוחלט לשום אדם אלא בשבוש גדול:
+<b>כת</b> [ראשונה] סוברת כי הטובה הוא ג"ע וכי הוא מקום שאוכלים ושותים בו מבלי עמל הגוף ובלי יגיעה ושיש לשם בתים מאבנים טובות ומטות מוצעות במשי ונהרות מושכות יין ושמנים מבושמים והרבה דברים מזה המין. וכי הרעה הוא גיהנם והוא מקום בוער באש שבו שורפין הגויות ומצטערים שם בני אדם במיני הצער והעינוי יאריך ספורם. והכת הזאת הביא ראיה על סברתם מדברי רבותינו ז"ל וממקראות הכתוב שפשטם נאותים למה שהם אומרים לכולו או לרובו:
+<b>וכת שניה</b> תסבור ותחשוב שהטובה המיוחלת הוא ימות המשיח מהרה יגלה וכי באותו הזמן יהיו בני אדם כלם מלאכים כלם חיים וקיימים לעד ויגביהו בקומתם וירבו ויעצמו עד שיושיבו כל העולם לעד לעולם ואותו המשיח כפי מחשבתם יחיה [לעד] בעזר הי"ת וכי באותן הימים תוציא הארץ בגדים ארוגים ולחם אפוי ודברים הרבה כאלה שהם מן הנמנעות. וכי הרעה היא שלא יהיה האדם מצוי באותן הימים ולא יזכה לראותו ומביאין ראיה בדברים רבים מצויים לחכמים ובכתובים במקרא יסכים פשטם למה שהם אומרים או לקצתו:
+<b>וכת שלישית</b> תחשוב כי הטובה שנקוה תחיית המתים והוא שיחיה האדם אחר מותו ויחזור עם קרוביו ובני ביתו ויאכל וישתה ולא ימות עוד וכי הרעה היא שלא יחיה אחר מותו עם אותם שיחיו ומביאין ראיה על זה במאמרים רבים מצויים בדברי החכמים ובפסוקים מן המקרא שפשוטם יורה על מה שהם אומרים או על קצתו:
+<b>וכת רביעית</b> תחשוב כי הכונה שתגיע לנו בעשיית המצות היא מנוחת הגוף והשגת התאוות העולמיות בעוה"ז כמו שומן הארצות ונכסים רבים ורוב הבנים ובריאות הגוף והשלום והבטחון והיות המלך מישראל והיותנו שולטים על מי שהצר לנו והרעה שתשיגנו כשנכפור על התורה הפך הענינים האלה כמו מה שאנחנו פה היום בזמן הגלות ויביאו ראיה כפי סברתם מכל המקראות שבתורה והקללות וזולתם ומכל אותם הסיפורם הכתובים במקרא:
+<b> וכת חמישית</b> והם הרבה מחברים הענינים האלה כולם ואומרים כי התוחלת הוא שיבא המשיח ויחיה המתים ויכנסו לג"ע ויאכלו שם וישתו ויהיו בריאי' כל ימות עולם:
+אבל זו הנקודה הנפלאת ר"ל העוה"ב מעט תמצא בשום פנים שיעלה על לבו הוא שיחשוב או שיקח זה העיקר או שיאמר זה השם על איזה דבר הוא נופל אם הוא תכלית הטובה או אחת מן הדעות הקודמות הוא התכלית או שיבדיל בין התכלית ובין הסבה המביאה אל התכלית אבל מה ששואלים העם כלו ההמון והמבינים היאך יקומו המתים ערומים או לבושים ואם יעמדו באותן תכריכין עצמן שנקברו בהם ברקמתם ובציורם ויפוי תפירתם או במלבוש שיכסה גופם בלבד וכשיבא המשיח אם יהיו שם העשיר והדל או אם יהיו בימיו חזק וחלש והרבה שאלות כאלו בכל עת. ואתה המעיין בספר זה תבין זה המשל שאני ממשל לך ואז תכין לבך ותשמע דברי בכל זה:
+שים בדעתך כי נער קטן הביאוהו אצל המלמד ללמדו תורה וזהו הטוב הגדול לו לענין מה שישיג מן השלמות אלא שהוא למעוט שניו וחולשת שכלו אינו מבין מעלת אותו הטוב ולא מה שיגיעהו בשבילו מן השלמות ולפיכך בהכרח יצטרך המלמד שהוא יותר שלם ממנו שיזרז אותו על הלמוד בדברים שהם אהובים אצלו לקטנות שניו ויאמר לו קרא ואתן לך אגוזים או תאנים ואתן לך מעט דבש ובזה הוא קורא ומשתדל לא לעצם הקריאה לפי שאינו יודע מעלתה אלא כדי שיתנו לו אותו המאכל ואכילת אותן המגדים אצלו יקר בעיניו מן הקריאה וטוב הרבה בלא ספק ולפיכך חושב הלימוד עמל ויגיעה והוא עמל בו כדי שיגיע לו באותו עמל התכלית האהוב אצלו והוא אגוז אחד או חתיכה דבש וכשיגדיל ויחזיק שכלו ויקל בעיניו אותו הדבר שהיה אצלו (וכשיהיה) נכבד מלפנים וחזר לאהוב זולתו יזרזו אותו ויעוררו תאותו באותו הדבר החמוד לו ויאמר לו מלמדו קרא ואקח לך מנעלין יפים או בגדים חמודים ובזה ישתדל לקרא לא לעצם הלימוד אלא לאותו המלבוש והבגד ההוא נכבד בעיניו מן התורה והוא אצלו תכלית קריאתו וכאשר יהיה שלם בשכלו יותר ויתבזה בעיניו זה הדבר ג"כ ישים נפשו למה שהוא גדול מזה ואז יאמר לו רבו למוד פרשה זו או פרק זה ואתן לך דינר אחד או ב' דינרין ובכך הוא קורא ומשתדל ליקח אותו הממון ואותו הממון אצלו נכבד מן הלמוד לפי שתכלית הלמוד אצלו הוא שיקח הזהב שהבטיחוהו בו וכשיהיה דעתו גדול ונקלה בעיניו זה השיעור וידע שזה דבר נקל יתאוה למה שהוא נכבד מזה ויאמר לו רבו למוד כדי שתהיה ראש ודיין ויכבדוך בני אדם ויקומו מפניך כגון פלוני ופלוני והוא קורא ומשתדל כדי להשיג מעלה זו ותהיה התכלית אצל הכבוד שיכבדו אותו בני אדם וינשאוהו וישבחו אותו. וכל זה מגונה ואמנם יצטרך למעוט שכל אדם שישים תכלית החכמה דבר אחר זולתי החכמה ויאמר לאיזה דבר נלמד אלא כדי שנשיג בו זה הכבוד וזה הוללות על האמת ועל למוד כזה אומרים חכמים שלא לשמה כלומר שיעשה המצות וילמוד וישתדל בתורה לא לאותו הדבר בעצמו אלא בשביל דבר אחר והזהירו החכמים על זה ואמרו [אבות פ"ד מ"ה] לא תעשה עטרה להתגדל בהם ולא קרדום לחפור בה והם רומזין למה שבארתי לך שאין לשום תכלית החכמה לא לקבל כבוד מבני אדם ולא להרויח ממון ולא יתעסק בתורת השם יתברך להתפרנס בה ולא תהיה אצלו תכלית למוד החכמה אלא לדעת אותה בלבד. וכן אין תכלית האמת אלא שידע שהוא אמת והתורה אמת ותכלית ידיעתה לעשותה ואסור לאדם השלם שיאמר כשאעשה אלה המצות שהם המדות הטובות ואתרחק מן העבירות שהם המדות הרעות שצוה השם יתברך שלא לעשותה מה הוא הגמול שאקבל על זה לפי שזה כמו מה שיאמר הנער כשאני קורא זה מה יתנו לי והם אומרים לו דבר פלוני לפי שכשאנו רואים מיעוט שכלו שאינו מבין זה השיעור והוא מבקש לתכלית תכלית אחר אנו משיבים לו כסכלתו כמו שנאמר ענה כסיל כאולתו (משלי כ״ו:ה׳) וכבר הזהירו חכמים על זה ג"כ כלומר שלא ישים האדם תכלית עבודת השם יתברך ועשיית המצוה בשביל דבר מן הדברים והוא מה שאמר האיש השלם המשיג אמתת הענינים [שם פ"א מ"ג] אנטיגנוס איש סוכו אמר אל תהיו כעבדים המשמשים את הרב על מנת לקבל פרס אלא הוו כעבדים המשמשים את הרב על מנת שלא לקבל פרס ואמנם ר"ל בזה שיאמין באמת לעצם האמת וזהו הענין שקוראין אותו עובד מאהבה ואמרו ז"ל (ע"ז יט.) במצותיו חפץ מאד אמר ר' אליעזר במצותיו ולא בשכר מצותיו וכמה היא מבוארת והיא ראיה ברורה על מה שקדם לנו מן המאמר. וגדול מזה מה שאמרו בספרי <small>(וכענין זה בנדרים סב.)</small> שמא תאמר הריני לומד תורה בשביל שאהיה עשיר בשביל שאקרא רב בשביל שאקבל שכר לעולם הבא תלמוד לומר לאהבה את ה' אלהיך כל שאתם עושים לא תעשו אלא מאהבה:
+הנה התבאר לך זה הענין ונתבאר שהוא כוונת התורה ויסוד כוונת חכמים עליהם השלום ואין מעלים עיניו מזה אלא אויל משתגע שקלקלוהו ושבשוהו המחשבות הסכלות והרעיונים הגרועים. וזו היא מעלת אברהם אבינו עליו השלום (סוטה לא.) שהוא היה עובד מאהבה ולעומת הדרך הזה ראוי להיות ההתעוררות. ולפי שידעו החכמים ז"ל שזה הענין קשה עד מאד ואין כל אדם משיג אותו ואם השיגו אינו מסכים בו בתחילת הענין ואינו סובר שתהיה אמונה ברורה לפי שהאדם אינו עושה מעשה אלא כדי שתגיע לו ממנו תועלת או שתסור ממנו פסידא ואם אינו כן יהיה אצלו אותה מעשה הבל וריק היאך יאמר לבעל תורה עשה אלה המעשים ולא תעשה אותם לא לירא מעונש מן הי"ת ולא להנחיל שכר טוב זה דבר קשה עד מאד לפי שאין כל בני אדם משיגין האמת עד שיהיו כמו אברהם אבינו ע"ה ולכן התירו להמון כדי שיתישבו על אמונתם לעשות המצות לתקות שכר ולהנזר מן העבירות מיראת עונש ומזרזין אותם על זה ומחזקים כוונתם עד שישיג המשיג וידע האמת והדרך השלם מה הוא כמו שעושין בנער בשעת הלמוד כמו שהבאתי המשל והאשימו לאנטיגנוס איש סוכו בבארו להמון מה שבאר ואמרו בזה הזהרו בדבריכם כמו שנתבאר באבות [פרקי אבות פ"א מי"א]:
+ואין ההמון מפסידין מכל וכל בעשותם המצות מיראת העונש ותקות השכר אלא שהם בלתי שלמים ואולם זה טוב להם עד שיהיה להם כח והרגל והשתדלות בעשיית התורה ומזה יתעוררו לדעת האמת ויחזרו עובדים מאהבה וזה הוא מה שאמרו ז"ל (פסחים נ:) לעולם יעסוק אדם בתורה ואפילו שלא לשמה שמתוך שלא לשמה בא לשמה:
+וממה שאתה צריך לדעת כי דברי חכמים ז"ל נחלקו בם בני אדם לשלשה כתות:
+<b>הראשונה</b> והוא רוב מה שראיתי ואשר ראיתי חבוריו ומה ששמעתי עליו הם מאמינים אותם על פשטם ואין סוברין בהם פירוש נסתר בשום פנים והנמנעות כלם הם אצלם מחויבות המציאות ואמנם עושין כן לפי שלא הבינו החכמה והם רחוקים מן התבונות ואין בהם מן השלמות כדי שיתעוררו מאליהם ולא מצאו מעורר שיעורר אותם סוברין שלא כוונו החכמים ז"ל בכל דבריהם הישרים והמתוקנים אלא מה שהבינו לפי דעתם מהם ושהם על פשוטם ואע"פ שהנראה מקצת דבריהם יש בהם מן הדבה והריחוק מן השכל עד שאילו סופר על פשוטו לעמי הארץ כל שכן לחכמים היו תמהים בהתבוננם בהם והם אומרים היאך יתכן שיהיה בעולם אדם שיחשוב בזה או שיאמין שהיא אמונה נכונה ק"ו שייטיב בעיניו וזו הכת עניי הדעת יש להצטער עליהם לסכלותם לפי שהם מכבדין ומנשאין החכמים כפי דעתם והם משפילים אותם בתכלית השפלות והם אינם מבינין זה וחי השם יתברך כי הכת הזה מאבדים הדרת התורה ומאפילים זהרה ומשימים תורת ה' בהפך המכוון בה לפי שהשם יתברך אמר בתורה התמימה אשר ישמעון את כל החוקים האלה ואמרו רק עם חכם ונבון הגוי הגדול הזה והכת הזאת מספרים משפטי דברי החכמים ז"ל מה שכששומעין אותו שאר האומות אומרים רק עם סכל ונבל הגוי הקטן הזה ורוב מה שעושין זה הדרשנים שהן מפרשין ומודיעין להמון העם מה שאינם יודעין ומי יתן אחר שלא ידעו ולא הבינו שיהיו שותקין כמו שאמר מי יתן החרש תחרישון ותהי להם לחכמה או שיהיו אומרים אין אנו מבינים כוונת החכמים בזה המאמר ולא היאך יתפרש אבל הם מחשבים שהם מבינים אותו ומשתדלים להודיעו לפרש לעם מה שהבינו הם עצמם כפי דעתם החלושה לא מה שאמרו חכמים ודורשין בראשי העם דרשות ממסכת ברכות ופרק חלק וזולתם על פשטם מלה במלה:
+<b>והכת השניה</b> הם רבים ג"כ והם אותם שראו דברי החכמים או שמעום והבינו אותם כפי פשוטו וחשבו שלא כוונו חכמים בו זולתי מה שמורה עליו פשט הדבר והם באים לסכל אותם ולגנותם ומוציאין דבה על מה שאין בו דבה וילעגו על דברי חכמים ושכלם יותר זך מהם ושהם ע"ה נפתים גרועי השכל סכלים בכלל המציאות עד שלא היו משיגים דבר חכמה בשום פנים ורוב הנכשלים בזה השבוש המתיחסים לחכמת הרפואות והמהבילים בגזרת הכוכבים לפי שהם במחשבתם נבונים וחכמים בעיניהם ומחודדים ופילוסופים וכמה הם רחוקים מן האנושית אצל אותם שהם חכמים ופילוסופים על האמת אבל הם סכלים יותר מן הכת הראשונה והרבה מהם פתיות והוא כת ארורה לפי שהם משיבים על אנשים גדולים ונשיאים אשר נתבררה חכמתם לחכמים ואלו הפתאים אילו היה עמלם בחכמות עד שיהיו יודעים היאך ראוי לסדר ולכתוב הדברים בחכמת האלהות והדומה להן מן הדברים אצל ההמון ואצל החכמים ויבינו החלק המעשיי מן הפילוסופיא אז היו מבינים אם החכמים ז"ל חכמים אם לא והיה מתבאר להם ענין דבריהם:
+<b>והכת השלישית</b> והם חי השם מעטים עד מאד עד שאין ראוי לקרותם כת אלא כמו שיאמר לשמש מין ורק היא יחידה והם אותם בני אדם שנתברר אצלם גדולת החכמים ז"ל וטוב שכלם ממה שנמצא בכלל דבריהם מורים על ענינים אמתים למאד ואע"פ שהם מעטים ומפוזרים במקומות מחבוריהם הם מורים על שלמותם וכי הם השיגו האמת ושנתברר ג"כ אצלם מניעות הנמנע ומציאות המחויב להמצא וידעו כי הם ע"ה אינם מדברים התולים ונתאמת להם שדבריהם יש לו נגלה ונסתר וכי הם בכל מה שאומרים מן הדברים הנמנעים דברו בהם בדרך חידה ומשל כי הוא זה דרך החכמים הגדולים ולפיכך פתח ספרו גדול החכמים ואמר להבין משל ומליצה דברי חכמים וחידותם וידוע הוא אצל בעל הלשון כי חידה הוא הדבר שהמכוון בו בנסתר לא בנגלה ממנו וכמו שאמר אחודה נא לכם חידה וגו' לפי שדברי החכמים כולם בדברים העליונים שהם התכלית אמנם הם חידה ומשל והיאך נאשימם על שמחברים החרמה על דרך משל ומדמים אותם בדברים הפחותים ההמוניים ואנו רואים החכם מכל האדם עשה זה ברוח הקדש ר"ל שלמה במשלי ושיר השירים ובמקצת קהלת ואיך יקשה עלינו לסבור פירוש על דבריהם ולהוציאם מפשטם כדי שיאות לשכל ויסכים עם האמת ועם היותם כתבי הקדש והם בעצמם סוברים בפסוקי המקרא ומוציאים אותם מפשוטם ומשימין אותם משל והוא האמת כמו שאנו מוציאים שאמרו (ברכות יח:) בפירוש פסוק הוא הכה את שני אריאל מואב שהוא כלו משל וכן מה שנאמר והוא ירד והכה את הארי בתוך הבור משל וכן מה שנאמר מי ישקני מים מבור בית לחם (ב"ק ס:) ושאר הספור כלו משל וכן ספור איוב בכללו אמרו קצתם משל היה (ב"ב טו.) ולא פירש לאיזה דבר הושם זה המשל וכן מתי יחזקאל (סנהדרין צב:) אמרו קצתם משל היה ורבים כאלה. ואם אתה המעיין מאחת השתי כתות הראשונות לא תשגיח בדברי ולא בשום דבר מזה הענין לפי שלא יהיה נאות לך שום דבר ממנו אבל יזיקך ותשנאהו והיאך יאתו המאכלין הקלים המעטים מכמותם הישרים באיכותם לאדם שהרגיל במאכלים הרעים אבל באמת הם מזיקים לו והוא שונא אותם הלא ידעת מה אמרו האנשים שהיו רגילים לאכול בצלים ושומים והדגים ונפשנו קצה וגו'. ואם אתה מן הכת השלישית כשתראה דבר מדבריהם שהדעת מרחיק אותו תעמוד ותתבונן בו ודע שהוא חידה ומשל ותשכב עשוק הלב וטירוד הרעיון בחבורו ובסברתו ותחשוב למצא כוונת השכל ואמונת היושר כמו שנאמר למצוא דברי חפץ וכתוב יושר דברי אמת ואז תסתכל בספרי זה ויועיל לך בע"ה:
+ועתה אחל לדבר במה שכוונתי לו הוי יודע כי כמו שלא ישיג הסומא עין הצבעים ואין החרש משיג שמע הקולות ולא הסריס תאות המשגל כן לא ישיגו הגופות התענוגים הנפשיות וכמו שהדגים אינם יודעים יסוד האש לפי שהיותם ביסוד המים שהם הפכו כן אינו נודע בזה העולם הגופני תענוג העולם הרוחני אבל אין אצלנו בשום פנים תענוג זו זולתי תענוג הגוף בלבד והשגת החושים מן המאכל והמשתה והמשגל וכל מה שזולתו אלה הוא אצלנו בלי מצוי ואין אנו מכירין אותו ולא נשיג אותו בתחלת המחשבה אלא אחר חקירה גדולה. וראוי להיות כן לפי שאנחנו בעולם הגופני ולפיכך אין אנו משיגים אלא תענוגיו הגרועים הנפסקים אבל התענוגים הנפשיים הם תמידים עומדים לעד אינם נפסקים ואין ביניהם ובין אלו התענוגים יחס ולא קורבה בשום פנים ואין ראוי אצלנו בעלי התורה ולא אצל האלהיים מן הפילוסופים שנאמר שהמלאכים והכוכבים והגלגלים אין להם תענוג אבל באמת שיש להם תענוג גדול במה שהם יודעים ומשיגין באמיתת הבורא יתברך ובזה. הם בתענוג תמידי שאינו נפסק ואין תענוג גופני אצלם ואינם משיגין אותו לפי שאין להם חושים כמונו שישיגו בהם מה שאנו משיגין אותו וכמו כן אנחנו כשיזדכך ממנו מי שיזדכך ויעלה לאותם מעלה אחר מותו אינו משיג התענוגים הגופנים ואינו רוצה בהם אלא כעין שירצה המלך שהוא גדול הממשלה שיתפשט ממלכותו וממשלתו ויחזור לשחק עם הנערים בכדור כשהיה עושה לפנים מן המלכות וזה בקטנות שניו כשלא היה מבחין בין מעלת שני הענינים כמו שאנחנו היום משבחין ומנשאין תענוגי הגוף ולא תענוגי הנפש. וכשתתבונן בענין שני אלה התענוגים תמצא פחיתות האחת ומעלת השניה ואפילו בעולם הזה. וזה כי אתה מוצא רוב בני האדם כלם מיגעים נפשותיהם וגופותיהם בעמל ויגיעה שאין למעלה מהם כדי שיגיע לו מעלה וכבוד ושינשאוהו בני אדם והנאה זו אינה הנאת מאכל ומשתה וכמו כן הרבה מבני אדם בוחר להנקם מאויביו יותר מהשיג הרבה מתענוגי הגוף והרבה מבני אדם מתרחקים מן הגדול שבתענוגי הגוף מיראתו שישיגהו מזה חרפה ובושת מבני אדם או לפי שמבקש שיהא לו שם טוב ואם ענינו כן בעוה"ז הגופני כ"ש בעולם הרוחני והוא העוה"ב שנפשותנו משכילות שם מידיעת הבורא יתברך כמו שמשכילות הגופנים העליונים או יותר ואותו תענוג לא יחלק לחלקים ולא יסופר ולא ימצא משל למשול בו אותו התענוג אלא כמו שאמר הנביא ע"ה <small>(ע' תוי"ט אהלות פי"א)</small> כשנפלאו בעיניו גדולת הטוב ההוא ומעלתו אמר מה רב טובך אשר צפנת ליראיך וכן אמרו ע"ה (ברכות יז:) העוה"ב אין בו לא אכילה ולא שתיה ולא רחיצה ולא סיכה ולא תשמיש אלא צדיקים יושבים ועטרותיהם בראשיהם ונהנים מזיו שכינה. רוצה לומר באמרו ועטרותיהם בראשיהם השארות הנפש בקיום המושכל להם והוא הבורא יתברך והיות הוא רוצה לומר המושכל והוא דבר אחד כמו שזכרוהו גדולי הפילוסופים בדרכים יארך ביאורם בכאן. ואמרו ונהנים מזיו שכינה רצוני לומר שאותן הנשמות מתענגות במה שמשיגות ויודעות מאמתת הבורא יתברך כמו שמתענגות חיות הקודש ושאר מדרגות המלאכים במה שהם משיגים ויודעים ממציאותו. הנה כי הטובה והתכלית האחרון הוא להגיע אל החברה העליונה הזאת ולהיות בכבוד הזה ובמעלה הנזכרת וקיום הנפש כמו שבארנו עד אין סוף בקיום הבורא יתברך שהוא סיבת קיומה לפי שהשיגה אותו כמו שנתבאר בפילוסופים הראשונים וזה הוא טוב הגדול אשר אין טוב להקיש לו ואין תענוג שידמה לו כי איך ידמה התמיד אשר אין לו סוף וקץ בדבר הנפסק וזה שאמר (קדושין לט:) למען ייטב לך והארכת ימים לעולם שכולו ארוך. והרעה השלמה והנקמה הגדולה הוא שתכרת הנפש ותאבד ושלא תהיה חיה וקיימת והוא הכרת הכתוב בתורה כמו הכרת תכרת הנפש ההיא ואמרו ז"ל (סנהדרין סד:) הכרת בעוה"ז תכרת בעולם הבא ונאמר והיתה נפש אדוני צרורה בצרור החיים הנה כל מה שבחר והרגיל בתענוגי הגוף ומאס באמת ואהב השקר נכרת מאותה מעלה וישאר חומר נכרת וכבר ביאר הנביא ע"ה שהעולם הבא אינו מושג בחושים הגופניים וזהו שנאמר עין לא ראתה אלהים זולתך ואמרו (ברכות לד:) בפי' זה כל הנביאים כלם לא נתנבאו אלא לימות המשיח אבל העוה"ב עין לא ראתה אלהים זולתך. אמנם היעודים הטובים והנקמות והרעות הכתובות בתורה ענינם הוא מה שאספר לך והוא זה כי הוא אומר לך אם תעשה המצות האלה אסייע לך על עשייתם והשלמות בהם ואסיר מעליך המעיקים והמונעים כלם לפי שהאדם אי אפשר לעשות לו המצות לא כשהוא חולה ורעב או צמא ולא בשעת מלחמה ומצור ולכן יעד שיסורו כל אלה הענינים ושיהו בריאים ושקטים עד שתושלם להם הידיעה ויזכו לחיי העוה"ב. הנה כי אין תכלית שכר עשיית התורה באלה הדברים כלם וכמו כן אם עברו על התורה יהיה עונשם שיארעו להם אותם הרעות כלם עד שלא יוכלו לעשות מצוה וכמו שנאמר תחת אשר לא עבדת. וכשתתבונן בזה התבוננות שלימה תמצא כאלו הוא אומר לך אם עשית קצת מצות מאהבה והשתדלות אעזרך לעשותם כלם ואסיר מעליך המעיקים והמונעים ואם תעזוב דבר מהם דרך ביזוי אביא לך מונעים ימנעוך מעשותם כלם עד שלא יהיה לך שלמות ולא קיום בעוה"ב וזהו ענין אמרם ז"ל שכר מצוה מצוה ושכר עבירה עבירה. ואולם גן עדן הוא מקום דשן ושמן מבחר הארץ יש בו נהרים רבים ואילנות עושים פירות יגלה אותו השם יתברך לבני אדם לעתיד לבא ויורה אותו הדרך להלך אליו ויתענגו בו ואפשר שימצאו בו צמחים מופלאים עד מאד מועילין תועלת גדולה ערבים ומתוקים הרבה מלבד אלה הידועים והמפורסמים אצלנו וכל זה אינו מן הנמנע ולא רחוק אבל הוא קרוב להיות ואפי' לא היה כתוב בתורה כ"ש שנתבאר זה בתורה ונתפרסם. אמנם גיהנם הוא שם לצער ולעונש שישיג לרשעים ולא פי' בתלמוד תואר זה העונש <small>(ע' היטב נדרים ח: ובע"ז דף ג:)</small> אלא יש אומרים כי השמש תקרב להם וישרפם וראיתם ע"ז מה שנא' (מלאכי ג׳:י״ט) הנה יום בא בוער כתנור וקצתם אומרים כי הוא חמימות זרה תתחדש בגופותיהם ותשרפם וראייתם על זה מה שנאמר רוחכם אש תאכלכם. ותחיית המתים הוא יסוד מיסודי משה רבינו ע"ה ואין דת ולא דבקות בדת יהודית למי שלא יאמין זה אבל הוא לצדיקים וכן הוא לשון בראשית רבה גבורת גשמים לצדיקים ולרשעים ותחיית המתים לצדיקים בלבד ואיך יחיו הרשעים והם מתים אפי' בחייהם וכן אמרו (ברכות יח:) רשעים אפי' בחייהם קרואים מתים צדיקים אפי' במיתתן קרואים חיים. ודע כי האדם יש לו למות בהכרח ויתפרד וישוב למה שהורכב ממנו. אמנם ימות המשיח הוא זמן שתשוב המלכות לישראל ויחזרו לארץ ישראל ויהי אותו המלך גדול מאד ובית מלכותו בציון יגדל שמו וזכרו יהיה מלא הגוים יותר מן המלך שלמה וישלימו אתו כל האומות ויעבדוהו כל הארצות לצדקו הגדול ולנפלאות שיהא על ידו וכל מי שיקום עליו יאבדהו השם יתעלה וימסור אותו בידו וכל פסוקי המקרא מעידין על הצלחתו והצלחתנו עמו ולא ישתנה במציאות שום דבר ממה שהוא עתה אלא שהמלכות תחזור לישראל וזהו לשון החכמים (ברכות לד:) אין בין העוה"ז לימות המשיח אלא שעבוד מלכיות בלבד ויהיו בימיו עשירים ואביונים גבורים וחלשים כנגד זולתם אבל באותם הימים יהיה נקל מאד על בני האדם למצוא מחייתם עד שבעמל מעט שיעמול אדם יגיע לתועלת גדול וזהו שאמרו (שבת ל:) עתידה ארץ ישראל להוציא גלוסקאות וכלי מילת לפי שבני אדם אומרים כשימצא אדם דבר מוכן ומזומן פלוני מצא פת אפוי ותבשיל מבושל והראיה על זה מה שנא' ובני נכר אכריכם וכורמיכם להודיע שיש שם זרע וקציר ולכן קצף החכם הזה שאמר המאמר הזה על תלמידו (<small>ע' שבת ל:</small>) כשלא הבין דברו וחשב שהוא על פשוטו והשיבו כפי השגתו ולא היתה אותה התשובה תשובה האמיתית והראיה על שלא השיב לו על אמיתתו מה שהביא ראיה אל תען כסיל כאולתו. והתועלת הגדול אשר תהיה באותם הימים הוא שננוח משעבוד מלכיות שהוא מונע אותנו מעשיית המצות כלם ותרבה החכמה כמו שנאמר כי מלאה הארץ דעה וישבתו המלחמות כמו שנאמר ולא ישאו גוי אל גוי חרב ויהיה נמצא בימים ההם שלימות רב ונזכה בו לחיי העוה"ב והמשיח ימות וימלוך בנו תחתיו ובן בנו וכבר ביאר הנביא את מיתתו לא יכהה ולא ירוץ עד ישים בארץ משפט ויאריך מלכותו ימים רבים עד מאד ויארכו חיי בני האדם גם כן לפי שכשיסורו הדאגות והיגונות יארכו ימי האדם ואין לתמוה שתתקיים מלכותו אלפים מן השנים לפי שהחכמים אמרו כי הקיבוץ הטוב כשיתקבץ לא במהרה יפרד. ואין אנו מתאוים ומקוים לימות המשיח לרוב התבואות והעושר ולא שנרכב על סוסים ולא לשתות יין במיני הזמר כמו שמחשבין מבולבלי הדעת. אבל התאוו הנביאים והחסידים ימות המשיח ורבתה תשוקתם אליו. למה שיהיה בו מקבוץ הצדיקים והנהגת הטובה והחכמה וצדק המלך ורוב יושרו והפלגת חכמתו וקרבותו אל האלהים כמו שנא' (תהילים ב׳:ז׳) ה' אמר אלי בני אתה אני היום ילדתיך ועשיית כל מצות תורת משה רבינו ע"ה מאין התרשלות ועצלה ולא אונס כמו שנא' (ירמיהו ל״א:ל״ד) ולא ילמדו עוד איש  (אל אחיו ואיש אל רעהו) [את רעהו ואיש את אחיו] לאמר דעו את ה' כי כלם ידעו אותי מקטנם ועד גדולם וגו' ונתתי את תורתי בלבם וגו' והסירותי את לב האבן מבשרכם והרבה מאלו הפסוקים בזה הענין. ובאלה הענינים ישיגו העוה"ב השגה חזקה. והתכלית הוא העוה"ב ולעומתו הוא ההשתדלות ולפיכך זה החכם המוחזק בידיעת האמת עיין בתכלית האחרון והניח מה שזולתו ואמר כל ישראל יש להם חלק לעולם הבא ואם היותו הוא התכלית המבוקש אינו ראוי למי שהוא רוצה שיהיה עובד מאהבה שיהיה עובד להשיג העוה"ב כמו שבארנו במה שקדם אבל יש לעבוד על הדרך שאומר וזה כי כשיאמין שיש שם חכמה והיא התורה שהגיעה אל הנביאים מאת הבורא יתעלה שהודיע' בזה המדות הטובות והם המצות והמדות הרעות והם העבירות ראוי לו מצד שהוא אדם ישר במזג שיעשה הטובות ויסור מן הרעות וכשיעשה זה ישלם בו ענין האנושי ויהיה נבדל מן הבהמה וכשיהיה אדם שלם הוא מטבע האדם השלם אשר אין לו מונע שתחיה נפשו ותתקיים בקיום הידוע לה וזה הוא העוה"ב כמו שאמרנו וזהו שנא' (תהילים ל״ב:ט׳) אל תהיו כסוס כפרד אין הבין במתג ורסן עדיו לבלום כמו שהמונע את הבהמות מן ההשתלחות הוא דבר מבחוץ כמו המתג והרסן ואין ראוי שיהיה אדם כן אבל יהיה המונעו מאתו ומעצמו רצוני לומר צורה האנושית כשתהיה שלמה היא תמנענו מאותן הדברים שמונעין ממנו השלמות והם הנקראים מדות רעות והיא תזרז אותו ותדחנו אל מה שיביאהו אל השלמות וזהו המדות הטובות זה המתבאר לי מכלל דבריהם בזה הענין הנכבד והנעלה. ועוד אחבר חבור אקבץ בו כל הדרשות הנמצאים בתלמוד וזולתו ואבארם ואסבור בהם סברות שיהיו נאותים לאמתת הענינים ואביא ראיה מדבריהם ג"כ ואגלה מה שהוא מן הדרשות דרך פשטם ואשר מהם משל ואשר מהם היו בחלום וזכרו אותו במאמר פשוט מוחלט כאילו היה בהקיץ ובאותו החבור אבאר לך אמונות רבות ושם אבאר כל הדברים אשר נתתי לך מהם מדברי אלה העקרים מעט תקיש מהם על זולתם. ואין לתפוש עלי על מה שבא במאמרי זה ואשר ויתרתי בקצת מלות וענינים שתופסים עליהם בעלי החכמה כי אני ויתרתי זה השיעור כדי להבין למי שלא קדם לו חינוך בשום דבר מזה הענין הנכבד אשר אין משיגין אותו כל בני אדם. ומלת אפיקורוס היא ארמית ענינה מי שמפקיר ומבזה את התורה או לומדיה ולפיכך קורין בזה השם כל שאינו מאמין ביסודי התורה ומי <small>(ע' סנהדרין צט:)</small> שמבזה החכמים או איזה תלמיד חכם שיהיה או המבזה רבו. וספרים החיצונים אמרו שהם ספרי תועים וכן <small>(בסוגיא דסנהדרין ק:)</small> ספר בן סירא והוא היה איש שחבר ספרים יש בהם התולים מעניני הכרת פנים אין בהם טעם ולא תועלת אלא אבוד הזמן בהבל כגון אלה הספרים הנמצאים אצל הערב מספור דברי הימים והנהגת המלכים ויחוסי הערבים וספרי הנגון וכיוצא בהן מן הספרים שאין בהם חכמה ולא תועלת גופני אלא אבוד הזמן בלבד. והלוחש על המכה ובלבד ברקיקה לפי שיש בזה בזוי להש"י. וההוגה את השם באותיותיו יו"ד ה"א וי"ו ה"א שהוא השם המפורש וכבר זכרו דברים זולתי אלה שהעושה אותם אין לו חלק לעוה"ב. אמרו (ב"מ נח:) המלבין פני חבירו ברבים <small>[<b>הגה' הגרי"ב:</b> ע' ברמב"ם פ"ג מהל' תשובה וכ"מ שם וכתבתי בהפלאה שבערכין בס"ד חידוש דלא ראה הכ"מ דהכי איתא בירושלמי פ' אין דורשין, גם במג"א  סי' קנו על הגליון כתבתי בס"ד עוד בזה בהקדמת שאילת שלום שחברתי בס"ד על השאלתות דרב אחאי כתבתי התעוררות בדברים אלו]</small> והקורא לחבירו בכנוי והמתכבד בקלון חבירו לפי שלא יעשה מעשה מאלה ואע"פ שהם עבירות קלות כפי מחשבת החושב אלא בעל נפש גרועה שאין בה שלימות ואינה ראויה לעולם הבא. וממה שצריך שנזכור בכאן והוא הראוי מכל מקומות שעיקרי דתנו ויסודותיה שלשה עשר יסודות:
+<b>היסוד הראשון </b><br>להאמין מציאות הבורא יתברך והוא שיש שם נמצא שלם בכל דרכי המציאות הוא עילת מציאות הנמצאים כלם בו קיום מציאותם וממנו קיומם ואל יעלה על הלב העדר מציאותו כי בהעדר מציאותו נתבטל מציאות כל הנמצאים ולא נשאר נמצא שיתקיים מציאותו ואם נעלה על לבנו העדר הנמצאים כלם זולתו לא יתבטל מציאות הש"י ולא יגרע ואין האחדות והאדנות אלא לו לבד הש"י שמו כי הוא מסתפק במציאותו ודי לו בעצמו ואין צריך במציאות זולתו וכל מה שזולתו מן המלאכים וגופי הגלגלים ומה שיש בתוכם ומה שיש למטה מהם הכל צריכין במציאותם אליו וזה היסוד הראשון מורה עליו דבור אנכי ה' אלהיך:
+<b>היסוד השני </b><br>יחוד הש"י כלומר שנאמין שזה שהוא סבת הכל אחד ואינו כאחד הזוג ולא כאחד המין ולא כאיש האחד שנחלק לאחדים רבים ולא אחד כמו הגוף הפשוט האחד במנין שמקבל החלוק לאין סוף אבל הוא הש"י אחד באחדות שאין כמותה אחדות וזה היסוד השני מורה עליו מה שנאמר שמע ישראל ה' אלהינו ה' אחד:
+<b>היסוד השלישי </b><br>שלילת הגשמות ממנו וזה שנאמין כי האחד הזה שזכרנו אינו גוף ולא כח בגוף ולא ישיגוהו מאורעות הגופים כמו התנועה והמנוחה והמשכן לא מצד עצמות ולא במקרה ולכן שללו ממנו החכמים ז"ל החבור והפירוד ואמרו (חגיגה טו.) אין למעלה לא ישיבה ולא עמידה לא עורף ולא עפוי כלומר לא פירוד ולא עורף והוא חבור והוא עפוי מלשון ועפו בכתף פלשתים כלומר ידחפו אותם בכתף להתחברם בהם ואמר הנביא ואל מי תדמיוני ואשוה יאמר קדוש אילו היה גוף [היה] דומה לגופים וכל מה שבא בכתבי הקדש שמתארים אותו בתארי הגופות כמו ההליכה והעמידה והישיבה והדבור וכיוצא בזה הכל דרך השאלה וכן אמרו ז"ל (ברכות לא:) דברה תורה כלשון בני אדם וכבר דברו החכמים בזה הענין הרבה והיסוד השלישי הזה הוא מורה עליו מה שנאמר כי לא ראיתם כל תמונה כלומר לא השגתם אותו בעל תמונה לפי שהוא כמו שזכרנו אינו גוף ולא כח בגוף:
+<b>היסוד הרביעי </b><br>הקדמות והוא שנאמין כי זה האחד האמור הוא קדמון בהחלט וכל נמצא זולתו בלתי קדמון בערכו אליו והראיות על זה בכתבי הקדש רבות והיסוד הרביעי הזה מורה עליו מה שנא' מעונה אלהי קדם:
+<b>היסוד החמישי </b><br>שהוא יתברך הוא הראוי לעבדו ולגדלו ולהודיעו גדולתו ולעשות מצותיו ושלא יעשו כזה למי שהוא תחתיו במציאות מן המלאכים והכוכבים והגלגלים והיסודות ומה שהורכב מהם לפי שכולם מוטבעים ועל פעולתם אין משפט ולא בחירה אלא לו לבדו הש"י וכן אין ראוי לעבדם כדי להיותם אמצעים לקרבם אליו אלא אליו בלבד יכוונו המחשבות ויניחו כל מה שזולתו וזה היסוד החמישי הוא שהזהיר על ע"ז ורוב התורה מזהרת עליו:
+<b>היסוד הששי </b><br>הנבואה והוא שידע אדם שזה מין האדם ימצא בהם בעלי טבעים ממדות מעולות מאד ושלימות גדולה ונפשותיהן נכונות עד שהן מקבלות צורת השכל אחר כן ידבק אותו השכל האנושי בשכל הפועל ונאצל ממנו עליו אצילות נכבד ואלה הם הנביאים וזו היא הנבואה וזהו ענינה וביאור יסוד זה על בוריו יארך מאד ואין כונתנו להביא מופת על כל יסוד מהם וביאור מציאות השגתו לפי שזה הוא כלל החכמה כלם אבל אזכרה דרך ספור בלבד ומקראי התורה מעידים על נבואת נביאים הרבה:
+<b>היסוד השביעי</b><br>נבואת משה רבינו ע"ה והוא שנאמין כי הוא אביהם של כל הנביאים אשר היו מלפניו ואשר קמו מאחריו כלם הם תחתיו במעלה והוא היה הנבחר מכל מין האדם אשר השיג מידיעתו יתברך יותר מכל מה שהשיג או ישיג שום אדם שנמצא או שימצא וכי הוא ע"ה הגיע התעלותו מן האנושות עד המעלה המלאכותית ונכלל במעלת המלאכים לא נשאר מסך שלא קרעו ונכנס ממנו ולא מנעו מונע גופני ולא נתערב לו שום חסרון בין רב למעט ונתבטלו ממנו הכחות הדמיונות והחושיות והשגותיו ונבדל כח המתעורר המשתוקק ונשאר שכל בלבד ועל הענין הזה נאמר עליו שהיה מדבר עם הש"י בלא אמצעיות מן המלאכים. רצוני היה לבאר זה הענין הנפלא ולפתוח המנעול ממקראות התורה ולפרש טעם פה אל פה וכל הפסוק בזולתו מענינו לולא שראיתי שאלה הענינים יצטרכו לראיות רבות מאד והיינו צריכין להצעות רבות והקדמות ומשלים ושנבאר בתחילת מציאות המלאכים ושנוי מעלותיהן מן הבורא הש"י ושנבאר הנפש וכל כחותיה ויתרחב העגול עד שנדבר בצורות שזכרו הנביאים שראוי לבורא ולמלאכים ויכנס בזה שיעור קומה וענינו ולא יספיק בענין זה לבדו ואפילו יהיה מקוצר בתכלית הקצור מאה דפים ולפיכך אניח אותו למקומו אם בספר הדרשות שיעדתי לחברו או בספרי הנבואה שאני מתעסק בו או בספר שאחבר אותו בפירושי אלו היסודות:
+ואחזור לכוונת זה היסוד השביעי ואומר שנבואת משה רבינו ע"ה נבדלת מנבואת כל הנביאים בארבעה דברים. הראשון כי איזה נביא שהיה לא דבר לו הש"י אלא על ידי אמצעי ומשה בלא אמצעי שנאמר פה אל פה אדבר בו. והענין השני כי כל נביא לא תבא לו הנבואה אלא כשהוא ישן כמו שאמר במקומות בחלום הלילה בחזיון לילה ורבים מענין זה או ביום אחר שתפול תרדמה על האדם בענין שנתבטלו ממנו כל הרגשותיו ונשאר מחשבתו פנויה כענין חלום וענין זה נקרא מחזה ומראה ועליו נאמר במראות אלהים ומשה יבא אליו הדבור ביום והוא עומד בין שני הכרובים כמו שיעידו הש"י ונועדתי לך שם ואמר הש"י אם יהיה נביאכם וגו' לא כן עבדי משה פה אל פה אדבר בו וגו'. הענין השלישי כי הנביא כשתבא אליו הנבואה ואע"פ שהוא במראה וע"י מלאך יחלשו כחותיו ויתקלקל בניינו ויגיע לו מורא גדול מאד כמעט שתצא רוחו ממנו כמו שאמר בדניאל [יוד] כשדבר גבריאל עמו במראה אמר ולא נשאר בי כח והודי נהפך עלי למשחית ולא עצרתי כח ואומר ואני הייתי נרדם על פני ופני ארצה ואומר במראה נהפכו עלי צירי ומשה ע"ה לא היה כן אבל יבא אליו הדבור ולא ישיגוהו רתת ורעדה בשום פנים כמו שנאמר (שמות ל״ג:י״א) ודבר ה' אל משה פנים אל פנים כאשר ידבר איש אל רעהו כלומר כמו שלא יארע לאדם חרדה מדבור חבירו כן היה הוא משה ע"ה לא היה חרד מן הדבור ואע"פ שהוא היה פנים בפנים וזה לחוזק דבקותו בשכל כמו שזכרנו:
+והענין הרביעי כי כל הנביאים לא תנוח עליהם רוח הנבואה ברצונם אלא ברצון הש"י שהרי יעמוד הנביא ימים או שנים לא תבא לו הנבואה ויבקש מן הבורא הש"י שיודיע לו הדבר בנבואה ויעמוד עד שינבא או אחר ימים או אחר חדשים או שלא יודיעו בשום פנים וכבר היו מהם כתות שהיו מכיניןעצמן ומזככין מחשבותם כמו שעשה אלישע כמו שכתוב (מלכים ב ג׳:ט״ו) עתה קחו לי מנגן ובאה לו הנבואה ואינו מן ההכרחי שינבא בעת שיכין לזה ומשה רבינו ע"ה בכל עת שירצה אומר(במדבר ט׳:ח׳) עמדו ואשמעה מה יצוה ה' לכם ונאמר (ויקרא ט״ז:ב׳) דבר אל אהרן אחיך ואל יבא בכל עת אל הקדש אמרו חז"ל (ת"כ ריש פ' אחרי) אהרן בבל יבא ואין משה בבל יבא:
+<b>היסוד השמיני </b><br>היות התורה מן השמים והוא שנאמין כי כל התורה הזאת הנתונה ע"י משה רבינו ע"ה שהיא כולה מפי הגבורה כלומר שהגיעה אליו כולה מאת ה' יתברך בענין שנקרא על דרך השאלה דבור ואין ידוע היאך הגיע אלא הוא משה ע"ה שהגיע לו וכי הוא היה כמו סופר שקוראין לו והוא כותב כל מאורעות הימים הספורים והמצות ולפיכך נקרא מחוקק ואין הפרש בין ובני חם כוש ומצרים ושם אשתו מהטבאל ותמנע היתה פלגש ובין אנכי ה' אלהיך ושמע ישראל כי הכל מפי הגבורה והכל תורת ה' תמימה טהורה וקדושה אמת וזה שאומר שכמו אלה הפסוקים והספורים משה ספרם מדעתו הנה הוא אצל חכמינו ונביאינו כופר ומגלה פנים יותר מכל הכופרים לפי שחשב שיש בתורה לב וקליפה ושאלה דברי הימים והספורים אין תועלת בהם ושהם מאת משה רבינו ע"ה וזה ענין (סנהדרין ל.) אין תורה מן השמים אמרו חכמים ז"ל הוא המאמין שכל התורה מפי הגבורה חוץ מן הפסוק זה שלא אמר הקב"ה אלא משה מפי עצמו (שם צט.) וזה כי דבר ה' בזה הש"י ויתר ממאמר הכופרים אלא כל דבור ודבור מן התורה יש בהן חכמות ופלאים למי שמבין אותם ולא הושג תכלית חכמתם ארוכה מארץ מדה ורחבה מני ים ואין לאיש אלא להלך בעקבות דוד משיח אלהי יעקב שהתפלל גל עיני ואביטה נפלאות מתורתך (תהילים קי״ט:י״ח) וכמו כן פירש התורה המקובל ג"כ מפי הגבורה וזה שאנו עושים היום מתבנית הסוכה ולולב ושופר וציצית ותפילין וזולתם הוא בעצמו התבנית אשר אמר הש"י למשה והוא אמר לנו והוא נאמן בשליחותו והמאמר המורה על היסוד הזה הוא מה שנאמר (במדבר ט״ז:כ״ח) ויאמר משה בזאת תדעון כי ה' שלחני לעשות כל המעשים האלה כי לא מלבי:
+<b>היסוד התשיעי </b><br>ההעתק והוא כי התורה הזאת מועתקת מאת הבורא הש"י לא מזולתו ועליה אין להוסיף וממנה אין לגרוע לא בתורה שבכתב ולא בתורה שבעל פה שנאמר לא תוסיף עליו ולא תגרע ממנו וכבר בארנו מה שצריך לבאר ביסוד זה בפתיחת זה החבור:
+<b>היסוד העשירי </b><br>כי הוא הש"י יודע מעשיהם של בני אדם ואינו מעלים עינו מהם לא כדעת מי שאמר עזב ה' את הארץ אלא כמו שנאמר (ירמיהו ל״ב:י״ט) גדול העצה ורב העליליה אשר עיניך פקוחות על כל דרכי בני אדם וגו' וירא ה' כי רבה רעת האדם בארץ וגו' (בראשית ו׳:ה׳) ונאמר זעקת סדום ועמורה כי רבה (שם יח) זהו מורה על היסוד העשירי הזה:
+<b>היסוד אחד עשר </b><br>כי הוא הש"י נותן שכר למי שעושה מצות התורה ויעניש למי שעובר על אזהרותיה וכי השכר הגדול העולם הבא והעונש החזק הכרת וכבר אמרנו בזה הענין מה שיספיק והמקרא המורה על היסוד הזה מה שנא' (שמות ל״ב:ל״ב) ועתה אם תשא חטאתם ואם אין מחני נא והשיב לו הש"י מי אשר חטא לי אמחנו מספרי ראיה שיודע העובר והחוטא לתת שכר לזה ועונש לזה:
+<b>היסוד שנים עשר </b><br>ימות המשיח והוא להאמין ולאמת שיבא ולא יחשב שיתאחר אם יתמהמה חכה לו ולא ישים לו זמן ולא יעשה. לו סברות במקראות להוציא זמן ביאתו וחכמים אומרים (סנהדרין צז:<small>ע"ש</small>) תפח רוחן של מחשבי קצין ושיאמין שיהיה לו יתרון ומעלה וכבוד על כל המלכים שהיו מעולם כפי מה שנבאו עליו כל הנביאים ממשה רבינו ע"ה עד מלאכי ע"ה ומי שהסתפק בו או נתמעט אצלו מעלתו כפר בתורה שיעד בו בתורה בפירוש בפרשת בלעם ופרשת אתם נצבים ומכלל יסוד זה שאין מלך לישראל אלא מבית דוד ומזרע שלמה בלבד וכל החולק על המשפחה הזאת כפר בשם הש"י ובדברי נביאיו:
+<b>היסוד שלשה עשר </b><br>תחיית המתים וכבר בארנוה וכאשר יאמין האדם אלה היסודות כלם ונתברר בה אמונתו בהם הוא נכנס בכלל ישראל ומצוה לאהבו ולרחם עליו ולנהוג עמו בכל מה שצוה הש"י איש לחבירו מן האהבה והאחוה ואפי' עשה מה שיכול מן העבירות מחמת התאוה והתגברות הטבע הגרוע הוא נענש כפי חטאיו אבל יש לו חלק לעוה"ב והוא מפושעי ישראל וכשנתקלקל לאדם יסוד מאלה היסודות הרי יצא מן הכלל וכפר בעיקר ונקרא מין ואפיקורוס וקוצץ בנטיעות ומצוה לשונאו ולאבדו ועליו נאמר (תהלי' קל"ט) הלא משנאך ה' אשנא. והנה הארכתי בדברים הרבה ויצאתי מענין חבורי אבל אני עשיתי זה לפי שראיתי בו תועלת באמונה לפי שאספתי בו דברים מועילים מפוזרים מספרים גדולים לכן דע אותם והצלח בהם וחוזר (אלה) [עליהם] פעמים רבות והתבונן בהם התבוננות יפה ואם השיאך לבך ותחשב שהגיעו לך ענינו מפעם אחת או מעשרה הרי הש"י יודע שהשיאך על שקר ולכן לא תמהר בקריאתו כי אני לא חברתי כפי מה שנזדמן לי אלא לאחר עיון גדול והתבוננות ואחר שראיתי דעות ברורות אמיתיות וזולתי אמיתיות וידעתי מה שהוא ראוי להאמן מהם והבאתי ראיה בטענות וראיות על כל ענין וענין ומהש"י להפיקני רצוני ולהדריכני בדרך הטובה ואחזור לענין הפרק: 
+
+Mishnah 2
+
+<b>שלשה מלכים וארבעה הדיוטות אין להם חלק כו':  </b>אולם זכר אלה לגודל מעלתם בחכמה ושמא יחשוב החושב כי לרוב חכמתם וזכות התורה שהיו יודעים אותה ידיעה גדולה יש להם חלק לכן הודיענו שיסודי האמונה נתקלקלו אצל הנזכרים ונסתפקו בקצתם ולפיכך נדחו מחיי העוה"ב: וזכר בלעם והוא אינו מישראל לפי שחסידי אומות העולם יש להם חלק לעוה"ב והודיעו כי בלעם מרשעי אומות העולם ואין לו חלק לעוה"ב:  
+
+Mishnah 3
+
+<b>דור המבול אין להם חלק לעולם הבא ואין כו':  </b><b>עשרת השבטים אינן עתידין לחזור שנאמר כו':  </b>כבר זכרתי לך פעמים רבות שכל מחלוקת שיהיה בין החכמים שאינו בא לידי מעשה אלא שהוא אמונת דבר בלבד אין צד לפסוק הלכה כאחד מהם ונזכר זה הענין כלו בזו המסכת לפי שקדם לו זכרון מיתות ב"ד ומחויב כרת ומיתה והודיעך כי כשיחטא האדם ונהרג באחד המיתות שלא תחשוב שאין לו חלק אבל יש לו חלק ולפיכך סמך לזה המאמר ואלו שאין להם חלק לעולם הבא וחזר לכוונת המסכת והוא לידע מי הם הנהרגים והיאך נהרגים ואומר: 
+
+Mishnah 4
+
+<b>אנשי עיר הנדחת אין להם חלק לעולם הבא כו':  </b>מחויבי מיתות ב"ד היחידים ממונם ליורשיהם אבל המרובים ר"ל אנשי עיר הנדחת התורה אמרה לאבד את ממונם וכל שללם: 
+
+Mishnah 5
+
+<b>הכה תכה את יושבי העיר הזאת לפי הרב כו':  </b>אמרו החמרת והגמלת העוברת כלם תוארים והמתואר חסר וכאילו אמר השיירה החמרת והגמלת העוברת ממקום למקום: 
+
+Mishnah 6
+
+<b>שנאמר ואת כל שללה תקבוץ אל תוך רחבה כו': </b>תרומות ירקבו אם הגיעו ליד הכהן זכה בהן לפי שחשבו ממונו אבל כשהן ביד ישראל תנתן לכהן מדינה אחרת לפי שהם של שמים והלכה כר' עקיבא: 
+
+Chapter 11
+
+
+
+Mishnah 1
+
+<b>אלו הן הנחנקין המכה אביו ואמו כו':  </b><b>המכה אביו ואמו אינו חייב עד שיעשה בהן כו':  </b><b>הגונב נפש מישראל אינו חייב עד שיכניסנו כו':  </b>לפי שאמרו אינו חייב עד שיעשה בו חבורה ונלמד מזה המכה את המת פטור לפי שאינו בן חבורה באותה שעה: וסמך על הענין הזה זה חומר במקלל וכו': ור"י אומר עד שישתמש בו שוה פרוטה וחכמים אומרים כיון שנשתמש בו אפילו פחות משוה פרוטה ואין הלכה כרבי יהודה ולא כרבי יוחנן בן ברוקא: 
+
+Mishnah 2
+
+<b>זקן ממרא על פי ב"ד שנאמר כי יפלא ממך דבר כו':  </b>זקן ממרא ע"פ ב"ד הוא אותו שאומר כך דרשתי וכך דרשו לי חכמים כך למדתי וכך למדו לי: ואמרו אם שמעו רוצה לומר אותו הב"ד אם הם יודעים אותו הדין ושמעו דין התורה בו יגידו מה שיודעים לזקן ממרא ולאותן שחולקים עליו ויודעים האמת עם מי הוא ואם אין אצל אותו הב"ד ידיעת אותן הדברים שואלין מאותם שהם למעלה מהם עד שיגיע הדבר לב"ד הגדול ואם בית דין הגדול מקובלים בדבר ההוא יודיעם מה שהם יודעים מן הקבלה ואם לא שמעו בו שום דבר ידינו בו כפי הסברות והקישות התוריות הידועות אצלם עד שיסכימו כלם או רובם שהדין כך ויאמרו להם שיתחייבו לעשות כן ומי שיחלוק על מה שאמרו או הוציא אותו בסברא הוא זקן ממרא דאמר רחמנא על פי התורה אשר יורוך ועל המשפט אשר יאמרו לך תעשה וזה הדבר שלומדים אותה בהיקש ויביאום אליו העיון צוה השם יתברך שנעשה כדברים שנאמר תעשה אחר כן אמר לא תסור מן הדבר אשר יגידו לך ימין ושמאל וזהו המקובל אצלם ב"ד מפי ב"ד והוא שיאמרו כך קבלנו ולכן אמרו יגידו לך שאין להם בזה אלא ההגדה בלבד שיגידו לך במה שהם יודעים בלבד שהוא מן הקבלה ולא יתכן היותו זקן ממרא שיהא "חייב מיתה עד שידין הפך דינם בדברים הנעשים בהיקש וסברא בדבר שחייבין על זדונו כרת ועל שגגתו חטאת או שיתגלגל מצד דינו לזה כגון שיחלוק עליהן באילן פלוני אם הוא חייב בערלה או אינו חייב ובזה יוצא מעיקר הכוונה אם היא חייבת בערלה אם לאו לפי שזה המחלוקת יצא לדבר שחייבין על זדונו כרת ועל שגגתו חטאת לפי שמי שקדש אשה באותן הפירות לדעת מי שאמר שהיא ערלה אינה מקודשת והבא עליה פטור ועל דעת מי שאומר אינה ערלה הרי היא מקודשת והבא עליה בשוגג חייב חטאת במזיד חייב כרת וכמו כן אם הנגע הזה טהור או טמא יתגלגל ממנו בטומאת מקדש וקדשיו דבר שחייבין על זדונו כרת ועל שגגתו חטאת ועל דרך זה תקיש ודע זה הענין כי הוא דק וצריך לחזרו הרבה מאד ובמעשים שיתחברו לו בכל הקבלה או בקצתה יהיה הבא ממנו בסוף לדבר שחייבים על זדונו כרת ועל שגגתו חטאת וכן כשיחלק עליהם בפירוש מקובל שאין בו היקש ואפילו לא יצא ממנו לבסוף אלא לאסור לאו או עשה יהרג מצד שאינו מאמין ובחמש טוטפות יהיה זקן ממרא ג"כ במצות עשה זו בלבד לפי שנתקבצו בו תנאים אינם מצויים בזולתם כמו שנתבאר בתלמוד וכבר בארנו בפתיחת חבורינו זה עיקרים גדולים מועילים בזה השער ממה שבארנו בפירוש המקובל ואפילו הלמד בהיקש: ולא יתכן היות זקן ממרא עד שיהיה חכם שהגיע להוראה לפי שדבריו נשמעים והיה ראוי לדון כמו שנאמר כי יפלא ממך דבר וגו' ממי שלא יפלא ממנו אלא הדבר הנפלא הקשה אבל תלמיד שלא הגיע להוראה אסור לו לדון ואפי' דין אמת שאין בו מחלוקת ולפי שעבר והורה בהמראה שזה תוספת כי הנה עבר שתי עבירות אסור ההוראה ואסור ההמראה נפטר מן המיתה ובא בזה המאמר שאינו חייב מיתה: 
+
+Mishnah 3
+
+<b>חומר בדברי סופרים מבדברי תורה האומר אין כו':  </b>אמרו פטור כשהודה בחיובו בהם אבל הוא יבטל אותם בהוראה כמו שנאמר לעבור על דברי תורה עד שיודה שהיא עבירה ולפיכך אינו חייב מיתת ב"ד לפי שלא יהרג מי שבטל מצות עשה אבל אם אמר אין תפילין על דרך כפירה יהרג מצד שהוא מין לא מצד שהוא זקן ממרא ודע זה הענין היטב לפי שנסתפק על רבים מן החכמים זה הענין וחושבין שזה שאומרים בתלמוד בזקן ממרא אינו חייב עד שיאמר כן ויעשה כן ובתנאי כן וכשלא ישלמו אותו התנאי שהוא ניצל בעצמו אין הדבר כן אבל פירושו אינו חייב משום זקן ממרא ופטור מדין זקן ממרא אבל הוא חייב מיתה מפני' אחרים האתה סובר שיאמר אדם שדעתו ואמונתו השניות או דבר אחר וזה בלי ספק מכחיש למה שכתוב בתורה ה' אלהינו ה' אחד שנאמר שאדם כזה אינו נהרג או שהוא זקן ממרא ודאי זה יהרג משום שיצא מן הכלל כלומר מכלל ישראל אשר מהם יהיו החוטאים שאחד מהם כלומר אחד מן החוטאים זקן ממרא לפי שאין זקן ממרא ההורס לחומת התורה ולא המכחיש לכל הקבלה מכל וכל כגון צדוק ובייתוס אלא אדם שהוא רואה דבריו יותר מדברי ב"ד הגדול ולכן חייבתו תורה מיתה לכבוד ב"ד ומעלתה כמו שחייב המקלל אביו ואמו מיתה לכבוד אביו ואמו ולפיכך אמר א' מן החכמים זקן ממרא ע"פ ב"ד שרצו ב"ד למחול לו מוחלין לו אבל אין הדבר כן מן הטעם שזכרוהו כדי שלא ירבו מחלוקות בישראל אבל צדוקין ובייתוסין שמכחישין את הקבלה מכל וכל ומסתפקין על הכתוב בתורה וסברתם בהם אינם מזה הכת אבל הן מן הכת שאומרים אין תורה מן השמים כמו שבארנו בפ' עשירי מזו המסכת כשמנינו יסודי התורה אבל הן נהרגין על הכפירה כמו שנהרג המכחש באלהות או מי שמכחש משה רבינו ע"ה כי כל ההורס יסוד מאותן היסודות שאמרתי לך יצא מדין בעל התורה ואמנם הארכתי בדבר זה לפי שגם הוא יש בו עקרם מן האמונה אין כל אחד מתעורר עליהם: 
+
+Mishnah 4
+
+<b>אין ממיתין אותו לא בבית דין שבעירו כו':  </b>מבואר הוא שאין ממיתין ולא דנין אלא בעדים והתראה לפי שאין בכל מחויבי מיתות או כרת מי שאינו צריך התראה אלא מסית ועדים זוממין לפי שמציאות דין מסית אי אפשר בו התראה כמו שנתבאר בפרק שביעי וכן עדים זוממין אילו התרינו בהם במה שהם מעידים היה נעדר מציאות דין זה והתורה המציאו ודן בו. והלכה כרבי עקיבא: 
+
+Mishnah 5
+
+<b>נביא השקר המתנבא מה שלא שמע ומה שלא כו':  </b>מה שלא שמע הוא שיאמר מה שלא באה בו נבואה מאת הש"י מעולם ומה שלא נאמר לו הוא שיתנבא בנבואת זולתו ויאמר לי אמר הש"י זה הדבר ולא (אמרו) [נאמר] לו אבל נאמר לזולתו: וכבר בארנו בפתיחת ספרינו זה חלוקי הנביאים כשאומרים שהם נביאים והיאך יודע אמתתו משקרו ומוותר על דברי הנביא שיקל ויעלים עין בדברי הנביאים ולא יעשה מצותם על הדיוק והדקדוק אמר רחמנא והיה האיש אשר לא ישמע את דברי כלומר מי שלא שמע ממני קרי ביה אשר לא ישמיע כשישמיע לאחרים כי הוא עצמו כשלא השמיע לזולתו מה שצוה להשמיעו או שלא שמע הוא עצמו מה שצוה בו וחלק על נבואת (על) הכל שנאמר אנכי אדרוש מעמו וזה מיתה בידי שמים וכבר בארנו בפ' תשיעי ענין מיתה בידי שמים מה הוא: 
+
+Mishnah 6
+
+<b>המתנבא בשם ע"א ואומר כך אמרה ע"א אפילו כו':  </b>אמרו אע"פ שלא נבעלה כשהיא נערה בתולה לא יעלה על דעתך שהיא בסקילה לפי שהיא בתולה אלא כיון שנכנסה לרשות הבעל יצאה מעונש נערה המאורסה וחזר דינה כדין כל אשת איש והיא בחנק ונתברר לנו שבועל בת כהן מן הכלל כמו שנא' ובת איש כהן כי תחל לזנות וגו' ונשאר בועלה בכלל לפי שזוממי בת כהן מיוחסין לבועלה לא לה שנא' (דברים יט) כאשר זמם לעשות לאחיו ולא לאחותו ר"ל כי כשתהיה העדות כוללת איש ואשה רואין מה שיתחייב האיש בעדותם והוא מה שהם חייבים וזאת בת כהן בין שהיא אשת איש או אשת נתין וממזר ואע"פ שיש באישות זו עבירה כיון שהיא אשת איש כשזנתה בשריפה:
+<small> סליקא לה פירוש המשניות להרמב"ם ממסכת סנהדרין</small> 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Shevuot/Hebrew/Vilna edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Shevuot/Hebrew/Vilna edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..15ba538f5d223add26fe8ce5e655cf7cf37a29e7
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Shevuot/Hebrew/Vilna edition.txt	
@@ -0,0 +1,294 @@
+Rambam on Mishnah Shevuot
+רמב"ם על משנה שבועות
+Vilna edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה שבועות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שבועות שתים שהן ארבע ידיעות הטומאה כו': </b>שבועות שתים כי ישבע אדם על מה שעבר ועל מה שעתיד לבא ואלו הם שני מינים ויתחלק שבועתו על שעבר שני חלקים שעשה כך וכך או שלא עשה וכן בעתיד שיעשה או שלא יעשה: וידיעות הטומאה הוא מבאר אותם בפרק שאחר זה: ואמר יציאות השבת הוא ר"ל בכאן רשויות השבת שהם שנים רה"י ורה"ר ולכל אחד מהן הכנסה והוצאה וכבר נתבארו דיני היציאות על תשלומן בפ"א ממסכת שבת ולא זכר בהם בכאן אלא מה שחייב בה סקילה בלבד אבל בשבת זכר חיובי ופטורי כמו שביארנו לשם: ומראות נגעים שאת ובהרת והם העקרים ולבהרת שניה לה ולשאת שניה לה ועוד אבאר זה תכלית הביאור ואביא ראיותיהם בפ"א מנגעים: 
+
+Mishnah 2
+
+<b>כל שיש בה ידיעה בתחלה וידיעה בסוף כו': </b>התחיל ביאור ידיעות הטומאה בראשונה כדי שישלם המאמר בדבר שאינו מענין המסכת ויחזור לענין המסכת והיא שבועות אבל שבת ונגעים כבר ייחד לכל אחד מהם מסכת בפני עצמה וממה שאתה צריך לידע שעונש טומאת מקדש וקדשיו במזיד כרת ובשוגג קרבן אמרה רחמנא והביא את אשמו לה' וגו' ואם אי אפשר לו קרבן מן הצאן אמר ואם לא תשיג ידו וגו' ואם לא תגיע ידו וזהו קרבן עולה ויורד ואינו חייב קרבן עד שתהיה לו ידיעה בתחילה וידיעה בסוף והעלם בינתים והראיה על זה דאמר רחמנא בענין ההוא ונעלם ממנו והוא ידע ואשם אמרו ונעלם ממנו מורה שקדם לו ידיעה לפני זה ואמרו והוא ידע ראיה שידע מה שנעלם ממנו תחלה הנה ידיעה בתחלה וידיעה בסוף והעלם בינתים ואמנם ענין ראיותיהם על שעיר יום הכפורים הנשרף כולו יארך ספורו ויותר ראוי להתפרש בהש"ס מלפרשו בחבורנו זה: 
+
+Mishnah 3
+
+<b>אין בה ידיעה בתחלה אבל יש בה ידיעה בסוף כו': </b>זה אפשר בתינוק שנשבה לבין העובדי כוכבים ולא קדמה לו ידיעה שהוא איסור על בני ישראל ביאה למקדש והוא טמא ונעלמה ממנו טומאה ונכנס למקדש ואח"כ ידע שהוא טמא כשנכנס וכי הוא אסור לכנס למקדש טמא הנה כי אין לו ידיעה בתחלה. ושעיר הנעשה בחוץ ביוה"כ הוא חטאת ויאכל למוצאי יום הכפורים וכבר נתבאר זה במקומו [מנחות פי"א הל"ז]: 
+
+Mishnah 4
+
+<b>ועל שאין בה ידיעה לא בתחלה ולא בסוף כו': </b>כל השעירים ר"ל שעירי רגלים ושעירי ראשי חדשים ושעיר הנעשה בחוץ ביום הכפורים ומחלוקת זה לא נאמר בו הלכה כדברי פלוני לפי שהוא דבר חוזר אל השם יתברך ואמנם הם חולקים בהיקש וראיות מהפסוקים אין זה מקום לזכור ענייני ההיקש בהם וכבר בארנו שכל סברא מן הסברות שאינה באה לידי מעשה מן המעשים שיפול בו מחלוקת בין החכמים לא נאמר בו הלכה כפלוני וענין מאמרו שיקרבו זה בזה שיקריב שעיר ראש חדש כשנתאחר הקרבתו ברגל מן הרגלים ויהיה שעיר הרגל ושעיר הרגל כשנתאחר הקרבתו יקריבהו בראש חדש ויהיה הוא בעצמו שעיר ראש חדש לפי שכל אחד משניהם חטאת הנעשית בחוץ הוא: 
+
+Mishnah 5
+
+<b>ר"ש בן יהודה אמר משמו שעירי ראשי חדשים כו': </b>לפי שכבר אמר מוסיף עליהם של יום הכפורים שהוא מכפר על שאין בה ידיעה בתחלה אבל יש בה ידיעה בסוף: 
+
+Mishnah 6
+
+<b>ועל זדון טומאת מקדש וקדשיו כו': </b>אמר רחמנא על שעיר הנעשה בפנים וכפר על הקדש מטומאות בני ישראל וגו': וקלות נקרא מצות עשה ומצות לא תעשה זולתי לא תשא בלבד: וחמורות הם כריתות ומיתות ב"ד ולא תשא לפי שהוא מן החמורות אע"פ שהוא לא תעשה בלבד. וכפל אותם לפי שבא לבאר אותם באמרו השגגות והזדונות [כו'] ר"ל בין שעשה שום דבר מהם ושגג בו או לא הודע שעיר המשתלח מכפר אפילו לא עשה תשובה מן הקלות אבל החמורות שעיר עם התשובה מכפרין: 
+
+Mishnah 7
+
+<b>אחד ישראלים ואחד כהנים ואחד כהן משוח כו': </b>אמר כי כולם שוים בכפרת שעיר המשתלח ואין בין הכהנים לישראל וכהן משוח הפרש זולתי בטומאת מקדש וקדשיו ור' שמעון אומר כי הם גם כן חלוקין בכפרת שעיר המשתלח ואמנם יכפר על ישראל בלבד: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>ידיעות הטומאה שתים שהן ארבע נטמא וידע כו': </b>כשתתבונן הידיעות תמצא שמונה. הראשונה שידע שהוא טמא ואח"כ נעלם ממנו ונכנס למקדש אחר כך ידע ידיעה שניה כי היה טמא כשנכנס לעזרה הנה אלו שתי ידיעות והשלישית שידע שזה מקדש ונעלם ממנו ונכנס במקדש אחר כן ידע שהיה טמא כשנכנס והנה זו ידיעה רביעית והחמישית שידע שזה קדש ונעלם ממנו זה ואכלו והוא טמא אחר כן ידע שמה שאכל הוא קדש הנה זו ידיעה ששית ושביעית שידע שהוא טמא ונעלם זה ממנו ואכל קדש ואח"כ ידע שטמא היה כשאכל זו ידיעה השמינית ואלה שמונה מיני ידיעות מהם שתי ידיעות בטומאת גופו וזה שידע שהוא טמא ונעלם זה ממנו ועשה מה שעשה אחר כן ידע שהוא טמא ומהם שתי ידיעות במקדש והוא שידע שהוא מקדש ונעלם ממנו ונכנס ואח"כ ידע שהוא מקדש ומהם שתי ידיעות בבשר קדש והוא שידע שהוא קדש ונעלם ממנו ואכל ואחר כן ידע שקדש אכל ואמנם אמר שהן ארבעה ואע"פ שהן שמנה כמו שמנינו לפי שלא מנה זולתי ידיעה ראשונה בלבד אשר באותה ידיעה יתכן שיתחייב קרבן כשנודע לו בסוף אבל ידיעות שבסוף לא מנה אותם בשום פנים לפי שכ"ז שלא קדמה לו ידיעה אינו חייב קרבן ואע"פ שידע בסוף וכאילו אמר ידיעות הטומאה שבתחלה שתים שהן ד' אמנם היותם שתים לפי שהם כולם תלויות בטומאת מקדש ובטומאת קדשיו והיותם ארבע ידיעות טומאת גופו תחלה לענין מקדש וקדשיו וידיעת המקדש תחלה וידיעת בשר קדש תחלה וידיעת טומאת גופו תחלה ולענין בשר קדש ואמרו נעלם ממנו זה וזה אינו ממנין הידיעות אבל הוא מגיד הדין שהוא חייב קרבן אף על פי שלא היתה אצלו ידיעה בשעת המעשה בשום פנים לא בטומאה ולא בקדש וכבר ידעת שענין קרבן עולה ויורד כי הוא העולה עם העשיר ויורד עם העני הוא לשון המקרא ואם לא תשיג ידו וגו' והנה הוספנו בפירוש זה ההלכה לפי שהוא קשה מאד בהש"ס ומה שזכרנו מפתח למה שנזכר לשם: 
+
+Mishnah 2
+
+<b>אחד הנכנס לעזרה ואחד הנכנס לתוספת כו': </b>אמר רחמנא למשה ככל אשר אני מראה אותך וגו' וכן תעשו ר"ל שכל מקדש שיעשו כגון זה יהיה מעשהו וכבר ידעת שמשה מלך היה ומכלל המלכים מנו אותו מוסיף על הנבואה ועליו נאמר (דברים ל״ג:ה׳) ויהי בישורון מלך והסנהדרין הם שבעים זקנים וכן האורים והתומים והביא ראיה על השתי תודות ממה שנאמר בעזרא (נחמיה י״ב:ל״א) ואעמידה שתי תודות גדולות והשיר שאומרים הוא ארוממך ה' כי דליתני וגו' אחר כן ילכו השתי תודות זו אחר זו עד המקום שירצו וכשמגיעין עד סופו עומדין ונאכלת אחת מהן והשנית שורפין אותה והוא פירוש מה שאמרו על פי נביא נאכלת ועל פי נביא נשרפת ואלה השתי תודות הם לחם בלבד מבלי כבשים לפי שאלה גם כן ממיני התודה כמו שיתבאר עוד במקומו ואשר חייב להיות בית שני קדוש ואע"פ שנעשה מאין אורים ותומים ומאין מלך לפי שבקדושתו עומד עד סוף הדורות ר"ל הקדושה שנתקדש בימי שלמה ומעשה עזרא אמנם זכר בעלמא הוא דעבד: 
+
+Mishnah 3
+
+<b>נטמא בעזרה ונעלמה ממנו טומאה כו': </b>כשהשתחוה לצד ההיכל ואפילו לא שהה לשם בשום פנים או כשהשתחוה כלפי חוץ ושהה או ששהה שיעור אותה השתחואה שתהיה לחוץ ונזכר אחר כך חייב ושיעור אותה השתחואה כדי שיקרא אדם זה המקרא ביישוב לא במהירות ולא באריכות הוא ויכרעו אפים [ארצה] על הרצפה וישתחוו להודות לה' כי טוב כי לעולם חסדו ופסוק זה הוא בדה"י (ב' ז') ומצות עשה הוא שנאמר לו צא בקצרה ואמרו שאין חייבין עליו ר"ל אין ב"ד חייבין קרבן כשהורו בו ואמרו אין מותר לו שיעמוד במקדש והוא טמא אבל יצא כמו שיוכל ואפילו בארוכה וחייב שיקצר (לכוונתו) ועוד יתבאר עיקר זה בהוריות (פ"ב הלכה ה): 
+
+Mishnah 4
+
+<b>ואיזו היא מצות עשה שבנדה שחייבין עליה כו': </b>ראוי שיעמוד כמו שהוא ויבטל התנועה ונועץ צפרניו בקרקע עד שימות האבר ואח"כ יפרוש ופרישתו ממנה היא מצות עשה ופירוש אמרו ג"כ חייבין עליה שיהיו בית דין חייבין כשהורו בה והתירו הפרישה והוא אסור וכמו כן חייב האיש עצמו קרבן כל זה במצות עשה [שבנדה] ואינו חייב בעשה שבמקדש כמו שנבאר בהוריות (שם): 
+
+Mishnah 5
+
+<b>ר"א אומר השרץ ונעלם ממנו על העלם שרץ כו': </b>רבי אליעזר אומר שזה שאמר הכתוב בנבלת שרץ טמא וכו' אחר שאמר בכל דבר טמא שהוא כולל מיני הטומאות כולם ר"ל כי אינו חייב קרבן עד שיודע באיזו טומאה ממיני הטומאות נטמא אם שרץ או נבלה או זולתו אבל כשנתברר לו שהוא טמא ואינו יודע באיזו טומאה אינו חייב קרבן ר' עקיבא אומר שהוא חייב ואע"פ שהוא נכנס בכלל כל דבר טמא ענינים אחרים יארך ביאורם ואין ראוי לזכרם כפי כוונת חבורנו זה והלכה כרבי ישמעאל: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>שבועת שתים שהן ארבע שבועה שאוכל כו': </b><b>שבועה שלא אוכל ואכל ושתה אינו חייב כו': </b>באמרו שלא אוכל ושלא אשתה גלי אדעתיה שאמרו שלא אוכל אכילה לבדה בלא שתיה ולפיכך חייב שתים: 
+
+Mishnah 2
+
+<b>שבועה שלא אוכל ואכל פת חטין ופת שעורין כו': </b>לפי שכפל פת שהיה יכול לומר שלא אוכל פת חטין וכן של שעורים וכן של כוסמין ובכפלו גלי אדעתיה שחייב עצמו שבועה על כל אחת ואחת מהן: 
+
+Mishnah 3
+
+<b>שבועה שלא אשתה ושתה משקין הרבה כו': </b>יתכן היותו חייב על כל אחת ואחת בענין זה והוא שאמר לו חבירו בא ושתה עמי יין ושמן ודבש ואמר לו שבועה שלא אשתה יין ושמן ודבש ולפיכך חייב על כל אחת ואחת לפי שהיה יכול לומר לו שבועה שלא אשתה עמך [<small>ס"י </small>ולא אמר] (לא) יין ושמן ודבש אלא לחלק לפיכך חייב על כל אחת ואחת: 
+
+Mishnah 4
+
+<b>שבועה שלא אוכל ואכל אוכלים שאינן ראויין כו': </b>הוא כשכלל דברים המותרים עם דברים האסורין כגון שאמר שבועה שלא אוכל תמרים וטרפות ושקצים ור' שמעון פוטר לפי שאינו סובר איסור כולל ואין הלכה כר' שמעון: 
+
+Mishnah 5
+
+<b>אחד דברים של עצמו ואחד דברים של כו': </b>ריבוי הכתוב הוא אמרו או נפש כי תשבע לבטא בשפתים וגו' ואמר אחר כן להרע או להיטיב מיעוט לכל אשר יבטא האדם בשבועה ריבוי אחר רבי עקיבא אומר ריבה ומיעט וריבה ורבי ישמעאל אומר בזה כלל ופרט וכלל ויהיה היוצא ממחלקותם כפי מה שראוי מן העקרים הנעשים והקישות הלמודות ברבוי ומיעוט או בכלל ופרט מה שאתה רואה. וענין העתיד לבא כשישבע על הדברים הבאים שיעשה אותם או שלא יעשה אותם והלכה כרבי עקיבא: 
+
+Mishnah 6
+
+<b>נשבע לבטל את המצוה ולא ביטל פטור כו': </b>אמר רחמנא להרע או להיטיב אמנם הוא מחויב בשבועה על דבר שאי אפשר בו שייטיב במקום להרע או ירע במקום להטיב והם דברי הרשות ובהן יתכן לאו והן הוא ישבע שיעשה ואפשר לו או לא יעשה ואפשר לו: ואמרו בנשבע לבטל את המצוה פטור ר"ל פטור מקרבן שבועת בטוי וחייב מלקות משום שבועת שוא ואין הלכה כרבי יהודה: 
+
+Mishnah 7
+
+<b>שבועה שלא אוכל ככר זו שבועה שלא אוכלנה כו': </b>כשאמר שבועה שלא אוכלנה ואמר אחר כן שבועה שלא אוכל ואכל חייב שתים כשאמר שלא אוכלנה אינו חייב עד שיאכל את כולה ואמר אחר כן שלא אוכל אפי' אכל ממנה כזית ולפיכך חייב משאכל ממנה כזית וכשסיים אכילתו חייב שתים וזה כשהקדים שלא אוכלנה כמו שמשלנו: 
+
+Mishnah 8
+
+<b>איזו היא שבועת שוא נשבע לשנות את הידוע כו': </b>הידוע לאדם עד שיהיה אותו הדבר ידוע אצל שלשה בני אדם או יותר ואמרו אם לא ראיתי הוא שיאמר כל פירות העולם אסורין עלי אם לא ראיתי גמל פורח באויר או כיוצא בזה ואמרו כקורת בית הבד ר"ל כתבניתה וצורתה והוא תבנית שאינו מצוי בנחשים כמותה אבל בגודל הגוף מצוי ואין בו שבועת שוא הנה נתבאר לך בכאן שמיני שבועת שוא שלשה האחד שישבע על שהוא חיוב המציאות שהוא בחילוף מה שהוא מצוי או שישבע על מה שהוא נמנע המציאות שהוא נמצא או שישבע על דבר שאין צריך בו לאמת הספור בשבועה כגון שישבע על האיש שהוא איש ועל האשה שהיא אשה: 
+
+Mishnah 9
+
+<b>שבועה שאוכל ככר זו שבועה שלא אוכלנה כו': </b>מבואר הוא שכיון שנשבע שיאכלנה שהוא חייב לאכלה מכלל המצוה כמו שהוא חייב לעשות סוכה ולולב כי הוא חייב לקיים השבועה ומה שנשבע אחר כן שלא יאכלנה כאילו נשבע שלא יעשה סוכה או לולב ואמרו אכלה עבר על שבועת ביטוי פירושו אף על שבועת ביטוי לפי שעבר על שבועת שוא על שני הענינין: 
+
+Mishnah 10
+
+<b>שבועת ביטוי נוהגת באנשים ובנשים כו': </b>אמרו מפי עצמו הוא תנאי בשבועת ביטוי אבל אם השביעוהו עליה זולתו שיאכל או שלא יאכל אין חייב לעשות כמו שנשבע אלא אם ענה אמן כי אין הפרש בין שנשבע הוא עצמו או שישביענו זולתו ואמר אמן כמו שיתבאר אחר כך: 
+
+Mishnah 11
+
+<b>שבועת שוא נוהגת באנשים ובנשים כו': </b>אמנם זכר אנשים ונשים ושאר החילוקים לפי שרוצה לזכור אחר כן שבועת העדות שאין נשים חייבות ולא קרובים ולא פסולין ואפי' ענו אמן כמו שנבאר בפ' שאחר זה: 
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>שבועת העדות נוהגת באנשים ולא בנשים כו': </b>זה שאמר אינה נוהגת אלא בראויין להעיד להוציא מלך ופסולי עדות דרבנן לפי שהם פטורין ואע"פ שהם ראויין להעיד מדאורייתא ואין הלכה כר' מאיר: 
+
+Mishnah 2
+
+<b>וחייבין על זדון השבועה ועל שגגתה עם זדון כו': </b>לא אמרה תורה בשבועת עדות ונעלם ממנו ולפיכך חייב על זדונה קרבן ושגגתה עם זדון העדות הוא שידע ששבועה זו אסורה ושיתברר העדות ושזו השבועה שקר אבל הוא אינו יודע אם יתחייב עליה קרבן אם לאו ואז יתחייב קרבן אבל כששגג כל עניניה ולא ידע אם שבועת העדות אסורה או לאו ונשבע שלא ידע העדות אינו חייב כלום וזהו מה שאמר ואין חייבין על שגגתה: 
+
+Mishnah 3
+
+<b>שבועת העדות כיצד אמר לשנים בואו כו': </b>לא תהיה כפירה אלא בבית דין דאמר רחמנא אם לא יגיד ונשא עונו במקום שיועיל ההגדה והוא בבית דין יתחייב על שבועה שנשבע חוץ לב"ד וטענת ר' שמעון מבוארת וברורה כי הם הואיל וכפרו לא יתכן להם להעיד אחר כן וכל שבועה שישביעו אותם אחר כן אינם חייבין עליה כלום שהם אינם יכולים להעיד אותה עדות: 
+
+Mishnah 4
+
+<b>כפרו שניהן כאחד שניהן חייבין בזה אחד זה כו': </b>זה שאמר כאחד ר"ל בתוך כדי דבור והוא שיעור שאילת שלום תלמיד לרב והוא כדי שיאמר לו שלום עליך רבי ואם היה בין כפירת זה לכפירת זה יותר מזה השיעור נאמר בהם זה אחר זה ואמר שתיהן חייבות יש בו תנאים וזה כי כשהיתה כת שניה ראויה להעיד לא תתחייב כת ראשונה על כפירתה כלום לפי שהם לא בטלו דברי אמת מה שהיו יכולים לומר ידענו כי שם כת אחרת בשעת תביעתם ואמנם מה שאמר בכאן שתיהם חייבות הוא כמו שביארו כשהיתה כת שניה קרובים בנשותיהן ונשותיהן גוססות כשכפרה כת ראשונה ואחר כן מתו הנשים ואז כפרה כת שניה העדות ג"כ ואפשר שיעלה בדעתנו שכת ראשונה פטורה לפי שהיא אומרת ידענו שזולתנו יעידו ולפיכך כפרנו לפי שנשותיהן שבשבילן היו פסולין הרי הן גוססין ורוב גוססין למיתה ולפי שידענו שהן קרובות למות ובעליהן יהיו כשרין כפרנו הודיענו כי לא נקבל מהם טענה זו לפי שבשעת כפירתם נתבטלה ולא היה שם זולתם שיעידו באותה שעה בעצמה לפי שכת שניה אז היו קרובים: 
+
+Mishnah 5
+
+<b>משביע אני עליכם אם לא תבואו כו': </b>הודיענו שאין הפרש בין שינוי מיני הטענות או בין שינוי מיני הדברים שטוענין אותן ואפילו טען בהן ממין אחד במשא ומתן כגון שיאמר להם יש לי אצלכם עדות שיש לי אצל זה חטין ושעורין וכוסמין בתורת פקדון או שאמר להם יש לי אצלכם עדות שיש לי אצלו כך וכך חטין מהם פקדון ומהם תשומת יד ומהם גזלה ומהם אבידה הדין בשני מינין האלה מכפירת העדות אחד כמה שזכר: 
+
+Mishnah 6
+
+<b>משביע אני עליכם אם לא תבואו ותעידוני שיש לי ביד פלוני נזק וחצי כו': </b>אלו הדברים כולן אם העידו לו בשום דבר שיגבה אותו בעדותם ולפיכך אם כפרו הם חייבים אמנם יבא להם החיוב על עדות ממון לא על עדות הקנס ומה שהן בכאן חייבין על עדות חצי נזק ר"ל חצי נזק צרורות שהוא ממון וכן תשלומי כפל ותשלומי ארבעה וחמשה מחמת הקרן ושאנס איש פלוני ופתה את בתו מצד הבשת והפגם וכבר נתבאר בסנהדרין כי מכה אביו ואמו אינו חייב מיתה אלא אם עשה חבורה ולפיכך כשהכה אותו בנו ולא חבל בו הוא חייב ממון בלבד כגון בשת וצער כמו שבארנו בפרק ח' מן בבא קמא: 
+
+Mishnah 7
+
+<b>משביע אני עליכם אם לא תבואו ותעידוני שאני כהן כו': </b>אלה הדברים כולם אם העידו לו בשום דבר מהם לא יקח ממון בשום פנים לפי שמעקרינו אין אדם מת ומשלם וכבר שמעת זה פעמים (והדבר שראוי לבנו על מי שהכהו אינו שלו אבל הוא לבנו) ולפיכך אם כפרו פטורים לפי שמה שאמרה התורה והוא עד או ראה או ידע וגו' מפי קבלה למדנו בתביעת ממון הכתוב מדבר: ואמרו שפתה פלוני בתו הוא כגון אמרו שהכני בני [והדבר שראוי לבנו על מי שהכהו אינו שלו אבל הוא לבנו] שהיא תביעה שאין לו בו ממון [לפי] שלא ישביע [אלא] בשביל זולתו ולפיכך פטורין ואפי' יהיה זה המשביע אותם מורשה לאותו כהן אבל מורשה תביעת ממון אם כפרו הם חייבין לפי שמעקרי הדין ג"כ שהעדים כשמשביעם המורשה וכפרו חייבין ואע"פ שהעדות אינה לו אלא למי שהרשהו: 
+
+Mishnah 8
+
+<b>משביע אני עליכם אם לא תבואו ותעידוני שאמר איש פלוני ליתן לי מאתים זוז כו': </b>אמר רחמנא ונפש כי תחטא ושמעה קול אלה והוא עד או ראה או ידע ואמר עוד בכפירת פקדון נפש כי תחטא וכמו שהפקדון תביעת ממון שיש לו כמו כן גם (כן) העדות צריך שיהיה בממון שיש לו והוא בכאן הוא תובעם שיעידו לו בממון שאין לו בו זכות ואפילו שיעידו לו כמו שהוא אומר לפי שאין חייב בעל דינו שיתן לו ממון כשאמר לו אתן לו ולפיכך כשכפרו פטורים ועל זה תקיש כל עדות ותבע אותה בעל דין אם אינה מועלת לו בתביעתו כשיעידו בה העדים אין הדיינין חייבין לשאול את העדים אותה עדות בשום פנים: 
+
+Mishnah 9
+
+<b>משביע אני עליכם כשתדעון לי עדות שתבואו כו': </b>לפי שנאמר ושמעה קול אלה והוא עד צריך שתהיה העדות קודמת לשבועה ולכפירה: 
+
+Mishnah 10
+
+<b>עמד בבית הכנסת ואמר משביע אני עליכם כו': </b>צריך שייחד אותם לפי שנאמר והוא עד עד שייחד את עדיו: 
+
+Mishnah 11
+
+<b>אמר לשנים משביע אני עליכם איש פלוני כו': </b>זה מבואר לפי שאם הגידו לא תועיל עדותם ולפיכך פטורים כשכפרו: 
+
+Mishnah 12
+
+<b>שילח ביד עבדו או שאמר להן הנתבע כו': </b>אמר יתברך אם לוא יגיד ונשא עונו והוא כתוב בוי"ו ואל"ף ולמדנו מפי השמועה שזה לעורר על שני הענינים הקנין והשלילה כאילו אמר אם לו לא יגיד ונשא עונו רצונו לומר לתובע זכותו אבל לנתבע אם לא יגיד לפטור אותו פטור: 
+
+Mishnah 13
+
+<b>משביע אני עליכם מצוה אני עליכם אוסרכם כו': </b>אמרו מצוה אני עליכם וכו' הוא שיאמר להם מצוה אני עליכם בשבועה אוסרכם אני בשבועה: והמחלוקת בין חכמים ורבי מאיר בכנויין לבד ובחנון ורחום שזכר אחריהם אבל אל"ף דל"ת ויו"ד ה"א ושי"ן דל"ת וצבאות אין צריך לומר כי הם שמות מיוחדים וכמו כן אלהים: ומה שאמר רבי מאיר המקלל בכולם חייב רצונו לומר מברך את השם באחת מהן חייב סקילה: וחכמים אומרים על שם המיוחד במיתה ועל הכנויין באזהרה: והטעם שלא נחלקו בשבועת העדות ואמרו כי היא חייבת בכל הכינוים ממה שאמר הכתוב ושמעה קול אלה. ואסור לאדם לקלל את עצמו שנאמר השמר לך ושמור נפשך מאד וכבר בארנו בסוף מכות שמלת השמר מורה על לא תעשה וכן אסור לו לקלל חברו שנאמר לא תקלל חרש ולמדנו מפי הקבלה שרוצה לומר לא תקלל מי שאינו עושה מעשה שהיה ראוי לקללו בשבילו אבל הוא חרש באותו דבר: ואמרו יכהו יכנו כנוי על קללת אדם עצמו או חברו ור' מאיר סבר בכאן שאין הפרש בין שיאמר אל יברכהו אלהים או יקללהו ואמרו בכאן אל יככה אמנם רצה להפריש בין אל יככה ובין יברכך וייטיב לך כדי שלא יהיה בו לשמוע מאמר זה קללה וכבר בארנו בפ' אחרון של מכות שהמקלל לעצמו ולחברו לוקה ואע"פ שהוא לאו שאין בו מעשה וזכרנו העיקר שהוא כל לאו שאין בו מעשה אין לוקין עליו חוץ מנשבע וממיר ומקלל את חבירו בשם ודין מקלל חבירו ועצמו אחד ואמנם עדים זוממין בא מקרא בתורה ועשיתם לו כאשר זמם לעשות לאחיו וכבר בארנו זה והלכה כחכמים בכל דבריהם: 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>שבועת הפקדון נוהגת באנשים ובנשים כו': </b>שגגתה על דרך שנתבאר בשבועת העדות והוא שידע שהשבועה אסורה ולא ידע שחייב עליה קרבן ושגגת הפקדון מבואר והוא שלא נזכר שיש לו אצלו פקדון ואמרה תורה (ויקרא ה׳:ט״ו) וכחש בעמיתו בפקדון וגו' והביא את אשמו לה' איל תמים וגו' הנה שאמרו וכחש בעמיתו מורה שהוא יודע בפקדון בשעת השבועה והלכה כחכמים: 
+
+Mishnah 2
+
+<b>שבועת הפקדון כיצד אמר לו תן לי פקדוני כו': </b>זה מבואר וטעם ר"ש ברור כי בשעה שיודה תועיל הודאתו ואע"פ שקדמה כפירתו בבית דין לפי שהוא נותן מה שהודה בו: 
+
+Mishnah 3
+
+<b>היו חמשה תובעין אותו אמרו לו תן לנו כו': </b>ר' מאיר אומר שאומרו חטה ושעורה רצונו לומר מיניהם וחכמים סברי שכפירתו בזרע אחד מן חטה ואין הלכה כרבי מאיר ולא כרבי שמעון ולא כרבי אליעזר: 
+
+Mishnah 4
+
+<b>אנסת ופיתית את בתי והוא אומר לא כו': </b>ר' שמעון סבר כי עיקר תביעתו קנס שהוא דבר קצוב וידוע וחכ"א עיקר תביעתו הוא הבשת והפגם שיודע שאם הודה בהם ישלם אותם ואין הלכה כר' שמעון: 
+
+Mishnah 5
+
+<b>גנבת את שורי והוא אומר לא גנבתי כו': </b>עיקר כל זה מודה בקנס פטור וכל מה שאומר בזו הלכה פטור הוא בכפירת קנס לפי שאפי' הודה בו לא יתחייב לשלם כמו שהוא עיקר 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שבועת הדיינין הטענה שתי כסף כו': </b>שתי כסף הוא משקל שתים ושלשים שעורות מכסף או מה ששוה זה השיעור. ופרוטה חצי שעורה מכסף: וכשמודה ממה שתבעוהו בפחות משוה פרוטה פטור וכן כשכפר מאשר תבעוהו בפחות משתי כסף פטור וכן אמרו ז"ל כפירת הטענה שתי כסף: ופירוש אמרו פטור שהוא פטור משבועת התורה אבל הוא חייב שבועת היסת ובכל מקום שיאמר במשנה בענין שבועת הממונות חייב רצונו לומר בשבועת התורה כי השבועות גם כן שעקרן מדרבנן הנזכרות במשנה הם בנקיטת חפץ וכל דתקון רבנן כעין דאורייתא תקון ואין הפרש ביניהן זולתי בדין בלבד והוא שהשבועה המחוייבת מן התורה אם הוא מסרב ואינו רוצה לישבע ב"ד יורדין לנכסיו ופורעין מן הנמצא אצלו השיעור שכפר ולא רצה לישבע עליו והשבועה המחוייבת מדרבנן אע"פ שהיא נזכרת במשנה אם לא רצה לישבע לא נחתינן לנכסיה אבל משמתינן ליה עד שיפרע או ישבע ואם עמד בנדויו שלשים יום ולא פרע ולא נשבע מלקה אותו הדיין במלקות כפי מה שיראה מרשעתו ואם עמד על כפירתו וסרבנותו מלישבע אחר שהלקהו יתירו לו נדויו וילך לו: ודע כי השבועות המחוייבות מן התורה שלשה מינין והם שבועת מודה במקצת ושבועת מי שיש עליו עד אחד ושבועת השומרים וכל השבועות הנזכרות במשנה מלבד אלו הם בתקנת החכמים אבל הם בנקיטת חפץ כעין דאורייתא כמו שבארנו: ומה שאמר מנה לאבא בידך וכו' פטור זהו כשאמר הבן שמא יש לאבי מנה בידך אבל אם אמר לו ברי לי שיש לאבי בידך מנה ואמר הוא חמשים חייב ואינו כמשיב אבדה וכיצד היא שבועת התורה שתהיה ביד הנשבע [<small>גי' יעב"ץ:</small> ס"ת] כשהוא נשבע בתורה וזו היא נקיטת חפץ ושבועת היסת שתהיה התורה ביד משביעו: 
+
+Mishnah 2
+
+<b>מנה לי בידך אמר לו (בפני עדים) הן כו': </b>כבר בארנו לך כי בכל מקום שיאמר פטור שהוא נשבע שבועת היסת ומבואר הוא שזה שאומרין במשנה זו חייב רצונו לומר חייב לשלם ואין בעל דינו חייב שבועה לפי שהוחזק כפרן וצריך שיכפור בב"ד ואז נאמר בו הוחזק כפרן ואלה הדינים נוהגים על עיקר מעקרי הדינים אצלנו והוא המלוה את חברו בעדים אין צריך לפרעו בעדים אלא אם התנה עמו ג"כ כמו שבארנו בכאן וכן המפקיד אצל חברו בעדים אינו צריך להחזיר לו בעדים אא"כ התנה עמו ג"כ אבל אם טען הלוה שפרעו ישבע שבועת היסת וכן הוא דין המפקיד אבל המפקיד אצל חברו בשטר ואמר לו החזרתי לך הוא ג"כ נאמן אבל ישבע בנקיטת חפץ שהחזיר וזה שאין אנו מחייבים אותו לשלם מגו דיכול לומר נאנס הפקדון ויהיה נאמן יכול למימר החזרתיו לך וידוע הוא שאם אמר נאנס ישבע שבועת השומרין ולפיכך כשיאמר החזרתיו לך ישבע אותה שבועה עצמה לפי שלא יהיה מגו גורע ממנו שום חיוב לפי שהתנאי במגו שנטעון מה לו לשקר: 
+
+Mishnah 3
+
+<b>ליטרא זהב יש לי בידך אין לך בידי אלא כו': </b>כבר ידעת כי לתך חמש עשרה סאה וכור שלשים סאה ועקרי אלה ההלכות כולם כבר בארנום תכלית הביאור ופירשנום בפרק ראשון מקדושין ובפ' אחרון מכתובות ואמרנו לשם שלא נחזיר לפרש אותם העקרים כדי שלא יאריך החבור ואין ממתין [<small>בדפו"י הגי':</small> ואנו אין ממחין] אצלם לעיין אותם שם כשהם נזכרין במשנה. ולשם ג"כ בארנו שאין הלכה כרבן גמליאל והלכה כאדמון: 
+
+Mishnah 4
+
+<b>אין נשבעין על טענת חרש שוטה וקטן כו': </b>נשבעין לקטן ונפרעין מנכסיו כמו שנתבאר בכתובות הבא ליפרע מנכסי יתומין לא יפרע אלא בשבועה ובשבועה דאורייתא בלבד הוא שנאמר אין נשבעין על טענת קטן אבל שבועת היסת נשבעין בטענת קטן וכמו כן נשבע לב"ד שבועת השומרין ושבועת [<small>צ"ל</small> השותפים] השומרין שלא בטענת הקטן לפי שאין הקטן טוען אותם טענת ברי וכן נשבעין להקדש ונפרעין ממנו כגון שהיה לראובן ביד שמעון ממון בתחלה כשהקדיש שמעון כל נכסיו ישבע ראובן שבועת התורה ויפרע ממנו על הדרך הנזכר בפ"ו (הלכה ב) מערכין: 
+
+Mishnah 5
+
+<b>ואלו דברים שאין נשבעין עליהם העבדים כו': </b>כשתתבונן בפסוקי התורה תמצא הדברים שזכרה (מנה בהם) [הנה הם] בשבועות או בתשלומי כפל וארבעה וחמשה וזכרה דיני השומרים בהם הם חמור ושור ושה וכל בהמה ושלמה וכסף וכלים והעולה בידינו מאלה המקראות כולם בהמה וכלים וכסף וכל אלה הם כל דבר המטלטל וגופו ממון וכלים יש בהם אותם הדינים הנה יצאו קרקעות לפי שאינן דבר המטלטל ועבדים הוקשו לקרקעות כמו שבארנו בפרק ראשון מקדושין והשטרות מצד שאין גופן ממון אבל הוצרכו לראיה שבהן וכשנודע בירור הראיה היה מציאות השטר או העדרו שוה ולפי שאמרה התורה בשבועות והכפל והשומרים רעהו פי' רעהו אמר רחמנא ולא הקדשות שהן לגבוה ומצד שלא חייב בהם תשלומי כפל לא נפל בהם תשלומי ארבעה וחמשה כי זה לא ימצא אלא אחר חיוב תשלומי כפל כמו שבארנו בשביעי מבבא קמא. ולא זכר שאר הארבעה שומרין והם שואל ושוכר לפי שאין צורך לזכרם שהקרקעות אין בהם דין שאלה ואסור שאלת הקדש וכמו כן השטרות אינן צריכות שאלה על הרוב וכן אינם בשכירות ואסור ג"כ שכירות בהקדשי ועוד יתבאר כי דין נושא שכר ושוכר אחד ואין הלכה כר' שמעון ואלה כולם מבוארים שאין נשבעין עליהם שבועת התורה אבל נשבעין עליהם היסת: 
+
+Mishnah 6
+
+<b>ר"מ אומר יש דברים שהן כקרקע כו': </b>מחלוקת חכמים ורבי מאיר הוא בענבים העומדים ליבצר והלכה כחכמים אבל כשימסרם לו בתורת שמירה לענין מקח וממכר ודיני האונאה והודיה במקצת כשהיה עיקר התביעה שלא בתורת שמירה העיקר המכוון עליו שהם כמטלטלין שכל העומד ליבצר כבצור דמי ושמור זה הלשון והוא אמרם אינו חייב עד שיטעננו דבר שבמדה ושבמשקל ושבמנין כלומר שהוא מודה בקצת המנין אם תבעו דבר שבמנין או במקצת המשקל אם תבעו דבר שבמשקל או במקצת המדה אם תבעו דבר שבמדה: 
+
+Mishnah 7
+
+<b>המלוה את חברו על המשכון ואבד המשכון כו': </b>מעקרנו הלוהו על המשכון נעשה עליו שומר שכר ועוד יתבארו דיני שומר שכר ולפיכך אם אבד המשכון באונס ישבע אותו שיש בידו המשכון שבועת התורה שנאנס ויפרע בעל המשכון ממה שהלוה לו משלם. ויש לאותו שהמשכון בידו בכל אלה החלוקים עכ"פ לישבע שבועת התורה שאבד ואפי' לא נפל ביניהם מחלוקת במה שהיה שוה אלא אפילו אמר לבעל המשכון חשוב לי ביותר ממה שאתה טוען שהיה שוה לפי שנחמר שמח עיניו נתן בו אבל אם נסתלק זה החשד כגון שהיה המשכון לשון זהב או חתיכת כסף וכיוצא בהן שאין שום צד לומר שמא עיניו נתן בו ואמר לו טול כל מה שהיה שוה וקח בו חתיכת זהב או כסף כאותה שהיה לך כיון שאין שינוי ביניהן במינן ואינם כלים ולא בגדים שיש בהם מיני רקמות שתוכל לומר אני לא אמצא כמותם כרצוני. וכשישבע מן המשכון שבידו יכלול בשבועתו שלא היה שוה יותר מסלע או שקל או השיעור שיאמר ע"י גלגול וכמו כן תהיה שבועת בעל המשכון כשיהיו חלוקין בדמי המשכון כי לא היה שוה משכונו פחות מסלע או שקל או מה שטוען שהיה שוה וכך ראיתי אבא מורי ז"ל משביע אותם פעמים הרבה על זה הלשון כמו שראה לרבו לרבינו יוסף הלוי ז"ל משביע תמיד. ואמרו בחלק הראשון מזו המשנה פטור ונשבע שבועת היסת וכבר בארתי זה ואמרו מי נשבע מי שהפקדון אצלו הוא חוזר אל החלק השני ממשנה זו הוא מה שאמר לא כי פי' אינו כן או אינו אמת אלא סלע הלויתני עליו וג' דינרין היה שוה שיתחייב בעל המשכון שבועה וישלם דינר לפי שהוא מודה במקצת ולא ישבע שבועה עד שישבע קודם מי שהפקדון אצלו שבועת התורה שאותו הפקדון אבד ואז ישבע זה לאותו טעם שזכר לפי שזה הטעם כולל כל המשכון אבל טעם שמא נתן עיניו בו אינו כולל כל המשכון כמו שבארנו ולפיכך לא שם התנא כוונתו בזה החלוק אבל שם כוונתו בהודאה במקצת או בכפירה בכל ובטעם זה שזכר שמא ישבע הלה ויוציא הלה את הפקדון וכבר נתבאר לך פעמים שהסלע ארבעה דינרין: 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כל הנשבעין שבתורה נשבעין ולא משלמין כו': </b>אמר רחמנא במחויב לישבע ולקח בעליו ולא ישלם למדנו מזה שמי שלא ישלם ישבע ואין אדם נוטל שום דבר בשבועתו אבל מדרבנן תקנו שבועה כשבועת התורה על אלה ואע"פ שהן תובעין נשבעין ונוטלין וזה לענינים עוד יתבארו אמנם השכיר הוא נשבע ונוטל לפי שבעה"ב טרוד בעסקיו השכיר ידקדק הדבר יותר ובזה שני תנאין האחד שיהיה תובעו בזמנו והשני ששכרו בעדים אבל כששכרו שלא בעדים מתוך שהיה יכול לומר לא שכרתיך נאמן לומר פרעתי או כשתובעו שלא בזמנו ואמר בעל הבית פרעתי נשבע בעל הבית שבועת היסת וכמו כן אם היתה עיקר הכפירה בעיקר השכירות ישבע בעל הבית שבועת התורה שכך וכך התנה עמו ויתן לו מה שיאמר ואין הלכה כרבי יהודה: 
+
+Mishnah 2
+
+<b>הנגזל כיצד היו מעידין אותו שנכנס לביתו כו': </b>זה הדין ג"כ הוא בשני תנאים אחד מהם שיהיו שם שני עדים ראוהו שמשכנו והוציא כלים מביתו תחת כנפיו ולא ידעו הדבר שלקח מה הוא וזה כשראוהו שנכנס לבית חברו ואין בידו כלום ויצא והוא מחבא דברים תחת כנפיו ובעל הבית אינו מצוי והתנאי השני שיטעון בעל הבית על אותו הגזלן בדבר שהוא אמוד אצל בני אדם שהוא ידוע בכגון זה אבל אם תבעו שלקח ממנו חוט מרגליות ואבנים טובות והוא מפורסם שאין אצלו כגון אלה הדברים אינו נאמן ואין נותנין בזה שבועה בשום פנים אבל ישבע שכנגדו או היסת או של תורה כפי מה שהודה ואין הלכה כר"י: 
+
+Mishnah 3
+
+<b>הנחבל כיצד היו מעידין אותו שנכנס תחת ידו כו': </b>כשתהיה החבלה במקום שאי אפשר בו שחבל בעצמו והחבלה שבגופו מורה שהיתה ממעשה זולתו ולא היה ביניהם שלישי שנאמר שמא אמר לו הנחבל הכני פצעני כדי להעניש לזה. האחר נוטל שלא בשבועה ואמנם הטיל השבועה על הנחבל או הנגזל קנס לחובל ולגזלן כדי שלא ירבה היזק בני אדם והתגרותם ואין הלכה כר' יהודה: 
+
+Mishnah 4
+
+<b>ושכנגדו חשוד על השבועה כיצד אחת כו': </b>אמרם בין שחילל שבועת העדות או שבועת הפקדון ואפי' לא פירש לו אלא שנשבע שבועת שוא שאין בה כפירת ממון הנה הוא חשוד על השבועה ואין נותנין לו שבועה וממשנה זו יתבאר לך שכל פסול לעדות בין מדאורייתא בין מדרבנן שהוא חשוד על השבועה וזה הדין הוא בשבועת התורה בלבד כלומר השלשה מינין מן השבועות שעיקר חיובן מדאורייתא כמו שבארנו בפ' שלפני זה אבל השבועות שהם בתקנת חכמים אין נשבע שכנגדו ונוטל לפי שתקנה זו היא לפי שהוא מסרב ונשבע לשקר ותקנתא לתקנתא לא עבדינן וכמו כן שבועת היסת לא ישבע שכנגדו כשנתחייב בה וענין דברי ר"מ חזרה שבועה למקומה חזרה למחויב לה וישלם מה שתבעו בו בלי שבועה שהוא מחויב לישבע ואינו יכול להשבע וכל המחויב שבועה ואין יכול לישבע משלם ואין לו על אותו שתבעו זולתי חרם סתם והלכה כר"מ ולא כר' יוסי דאמר יחלוקו: 
+
+Mishnah 5
+
+<b>והחנוני על פנקסו כיצד לא שיאמר לו כתוב כו': </b>הטעם להטיל השבועה על החנוני מבואר לפי שהוא צוה לו שיתן וראוי שישבעו הפועלים או בנו במעמד החנוני שמא יתביישו קצתם מקצתם ואין הלכה כבן ננס: 
+
+Mishnah 6
+
+<b>אמר לחנוני תן לי בדינר פירות ונתן לו כו': </b>שם אונפלי שם כלי שנותנין בו הכספים והדינרים ואמרו ישבע בעל הבית שהיא שבועת התורה כמו שבארנו אמנם יתחייב זה כשהיו פירות צבורין ברשות הרבים וכל אחד משניהם טוען טענתו אבל כשהפירות ביד בעל הבית אינו חייב אלא שבועת היסת על העיקר הידוע המוציא מחבירו עליו הראיה: ואמרו ג"כ ישבע החנוני שהיא שבועת התורה אמנם יתחייב זה כשהיו פירות ג"כ צבורין ברה"ר ובעל הבית אומר בזה הדינר שנתתי לך לקחתים והחנוני אומר לו זה הדינר דמי הפירות שנתתי לך אבל אלה הפירות הצבורין לא מכרתים לך מעולם אלא אני הנחתים בכאן עד שאמכרם ואם היו הפירות בחנות המוכר אינו חייב כלום אלא שבועת היסת על העיקר המוציא מחברו עליו הראיה ואם אין שם ראיה הוא פטור וישבע שבועת היסת וזה שלא אמרנו באלה הפירות שהם ממון המוטל בספק לפי שבתביעה הראשונה הודה לו שהוא מכר לו ובתביעה השרה הודה המוכר הנה הודאתו במכר והיות הפירות חוץ לחנות חייב בעל הבית שישבע ויקבל הפירות והודאת הלוקח במקח וכפירת החנוני במכר חייב החנוני שישבע ויטול: ורבי יהודה חולק על ההלכה השנייה ואמר שעל שני הענינים בעל הבית נשבע כיון שהפירות צבורין ואינן ביד החנוני והם לבעל הבית יותר קרובים וזהו פירוש מאמרו כל שהפירות בידו והדין בשולחר ג"כ על הדרך שבארנו בחנוני והפירות באותן התנאין בעצמן אבל חזר אותם לענין שזכרו בש"ס והוא שיעלה על דעתנו שתנא קמא מודה לר' יהודה בשולחני כי אין דרכו להיות נותן איסר עד שנוטל את דינרו ולפיכך ישבע בעל הבית בשני הענינים ואילו משמיענו הדין בשולחני היינו אומרים שר' יהודה לא היה חולק אלא בשולחני שאינו נותן האיסרים עד שיקח הדינר אבל מוכר הפירות לחריצתו על המכר הוא נותן הפירות קודם שיקח הדמים ולפיכך מודה לחכמים שהחנוני נשבע והשמיענו שהן חולקין בשני הדינים ואין הלכה כר' יהודה בשני המאמרות: 
+
+Mishnah 7
+
+<b>כשם שאמרו הפוגמת כתובתה לא תפרע כו': </b>אלו הדינין שבכתובה כבר הקדמנו ובארנו האמת בפ' תשיעי של מסכת כתובות ואמרו בכאן וכן היתומים ר"ל יתומים הנפרעין מן היתומים לא יפרעו אלא בשבועה וזה בתנאי שיאמר. היתומים שנפרעים מהם לא נדע אם פרע אבינו זה החוב ולא נתברר עליהם ממנו דבר אבל אם אמרו אמר לנו אבינו שלא נתחייב לעולם בזה החוב ולא לוה אותו יתפרע מנכסיהם אותו ממון בלי שבועה לפי שמעיקרנו האומר לא לויתי כאומר לא פרעתי דמי כי אין להכחיש העדים בשביל דברו וזה כשמת אבי היתומים שעליו לקבל החוב [קודם] אבל אם הדבר הפך והוא שמת אותו שהיה חייב קודם לא יתפרע הממון ההוא לעולם אבל אבד מכל וכל שמאחר שמי שעליו החוב הניח היתומים אין הבעל חוב יכול ליפרע מממונם אלא אחר שישבע שבועת התורה כמו שנזכר וכשמת אחר כן קודם שישבע אין בניו יכולים לישבע במקומו לפי שאין אדם מוריש שבועה לבניו: ואם דן הדיין שישבעו הבנים שלא פקדנו אבא כמו שאמרה המשנה ויתפרעו ממונם מה שעשה עשוי והלכה כרשב"ג וכרבן יוחנן בן זכאי: 
+
+Mishnah 8
+
+<b>ואלו נשבעין שלא בטענה השותפין והאריסין כו': </b>אמרו שלא בטענה ר"ל שלא בטענת ברי אלא בטענת שמא כי הוא לא הונה אותו במה שהיה ביניהם ובלבד שיפיל לו הספק שהונה אותו בשתי כסף או יותר אבל אם היה ספק האונאה פחות משתי כסף אינו חייב שבועה וכבר נתבאר בפרק חמישי מגיטין שאפוטרופוס שמנוהו ב"ד הוא שחייב שבועה והוי יודע כי כמו שיתגלגל בשבועת התורה כמו כן יתגלגל בשבועת היסת: אמר רחמנא וזה דבר השמטה שמוט אפי' דיבור משמטת ולפיכך משמטת השבועה: 
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>ארבעה שומרין הן שומר חנם והשואל נושא שכר והשוכר כו': </b>דיני הארבעה שומרין שלשה לפי שדין נושא שכר והשוכר אחד והדינין הנזכרים בהן הוא לשון התורה ויוקש עליהם כי נושא שכר והשוכר נשבעין על האונס ואינם חייבים לשלם כי שבורה ומתה אונס הוא והשואל חייב באונס אלא אם מתה בשעת מלאכה כמו שבארנו בפ' שמיני מן בבא מציעא ושבועת השומרין הוא שבועת התורה ואע"פ שהשואל משלם את הכל ישבע קודם לכן שבועת התורה שאותו הדבר נאבד שיש לומר שמא עיניו נתן בה ועל הדרך שבארנו בפרק ששי מזו המסכתא: 
+<b>[אמר לשומר חנם כו']</b> זה מבואר לפי שכפר בדבר שאפילו הודה בו לא יתחייב לשלם ממון לפי שהשבועה היא שהוא חייב באיזה ענין שיהיה מזה ועל זה תקיש כל אלה ההלכות וזולתם כי מי שנשבע על דבר שקר שאילו אמר בו אמת לא יתחייב לשלם ממון הוא פטור ואע"פ שנשבע שלא כהוגן כיון שלא הועיל לו שקרו וכל מי שנשבע על דבר שאילו היה מודה באמתת הדבר היה חייב לשלם הממון הוא חייב על שכפר האמת עד שיפטר עצמו מן הממון וכמו כן הדיין אין ראוי להשביע שום אדם על כפירתו בדבר שאילו הודה לא יתחייב לשלם: 
+<b>[היכן שורי כו']</b> שומר חנם כששלח ידו בפקדון ונשבע הוא חייב קרן וחומש ואשם כשהודה מאליו אבל אם העידו עליו בזה והוא כופר אינו חייב חומש ולא אשם וכמו כן כשטען נגנבה והיה הוא עצמו שגנבה יתחייב תשלומי כפל כמו שנאמר אם לא ימצא הגנב וגו' כלומר אם ימצא שהוא הגנב ישלם שנים אם יש שם עדים ואם הודה מאליו משלם קרן וחומש ואשם וכבר קדם פי' ההלכה ועקריו בפרק תשיעי מב"ק:
+<b>[אמר לאחד כו']</b> כבר בארנו פעמים הרבה שתשלומי כפל ותשלומי ארבעה וחמשה הוא קנס ומן העקרים שהמודה בקנס פטור ובפירוש אמרו שאין אדם משלם קנס ע"פ עצמו: 
+<b>[אמר לשואל כו']</b> זה גם כן מבואר לפי שלא פטר עצמו בטענה זו מכלום אבל חייב הוא לשלם עכ"פ ולפיכך הוא פטור על השבועה: 
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+<b>[היכן שורי כו']</b> כל זה מבואר לפי שאילו הודה היה חייב לשלם: 
+<b>[אמר לנושא כו']</b> כל זה מבואר וכבר הקדמנו עקרו וכל מה שאמר בזה הפרק חייב ופטור ר"ל חייב משום שבועת הפקדון שחייב על מה שיכחיש בה קרן וחומש ואשם כמו שקדם באורו ופטור משבועת הפקדון אבל הוא חייב משום שבועת בטוי לפי שנשבע לשקר וכבר התבאר ששבועת בטוי חייבין על זדונה מלקות ועל שגגתה קרבן עולה ויורד: 
+<small>סליקא לה פירוש המשניות להרמב"ם ממסכת שבועות</small> 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Shevuot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Shevuot/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..57f98af96dd45cbc9c73c37399c7a234e6d58dab
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Mishnah Shevuot/Hebrew/merged.txt	
@@ -0,0 +1,297 @@
+Rambam on Mishnah Shevuot
+רמב"ם על משנה שבועות
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Shevuot
+This file contains merged sections from the following text versions:
+-Vilna edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה שבועות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שבועות שתים שהן ארבע ידיעות הטומאה כו': </b>שבועות שתים כי ישבע אדם על מה שעבר ועל מה שעתיד לבא ואלו הם שני מינים ויתחלק שבועתו על שעבר שני חלקים שעשה כך וכך או שלא עשה וכן בעתיד שיעשה או שלא יעשה: וידיעות הטומאה הוא מבאר אותם בפרק שאחר זה: ואמר יציאות השבת הוא ר"ל בכאן רשויות השבת שהם שנים רה"י ורה"ר ולכל אחד מהן הכנסה והוצאה וכבר נתבארו דיני היציאות על תשלומן בפ"א ממסכת שבת ולא זכר בהם בכאן אלא מה שחייב בה סקילה בלבד אבל בשבת זכר חיובי ופטורי כמו שביארנו לשם: ומראות נגעים שאת ובהרת והם העקרים ולבהרת שניה לה ולשאת שניה לה ועוד אבאר זה תכלית הביאור ואביא ראיותיהם בפ"א מנגעים: 
+
+Mishnah 2
+
+<b>כל שיש בה ידיעה בתחלה וידיעה בסוף כו': </b>התחיל ביאור ידיעות הטומאה בראשונה כדי שישלם המאמר בדבר שאינו מענין המסכת ויחזור לענין המסכת והיא שבועות אבל שבת ונגעים כבר ייחד לכל אחד מהם מסכת בפני עצמה וממה שאתה צריך לידע שעונש טומאת מקדש וקדשיו במזיד כרת ובשוגג קרבן אמרה רחמנא והביא את אשמו לה' וגו' ואם אי אפשר לו קרבן מן הצאן אמר ואם לא תשיג ידו וגו' ואם לא תגיע ידו וזהו קרבן עולה ויורד ואינו חייב קרבן עד שתהיה לו ידיעה בתחילה וידיעה בסוף והעלם בינתים והראיה על זה דאמר רחמנא בענין ההוא ונעלם ממנו והוא ידע ואשם אמרו ונעלם ממנו מורה שקדם לו ידיעה לפני זה ואמרו והוא ידע ראיה שידע מה שנעלם ממנו תחלה הנה ידיעה בתחלה וידיעה בסוף והעלם בינתים ואמנם ענין ראיותיהם על שעיר יום הכפורים הנשרף כולו יארך ספורו ויותר ראוי להתפרש בהש"ס מלפרשו בחבורנו זה: 
+
+Mishnah 3
+
+<b>אין בה ידיעה בתחלה אבל יש בה ידיעה בסוף כו': </b>זה אפשר בתינוק שנשבה לבין העובדי כוכבים ולא קדמה לו ידיעה שהוא איסור על בני ישראל ביאה למקדש והוא טמא ונעלמה ממנו טומאה ונכנס למקדש ואח"כ ידע שהוא טמא כשנכנס וכי הוא אסור לכנס למקדש טמא הנה כי אין לו ידיעה בתחלה. ושעיר הנעשה בחוץ ביוה"כ הוא חטאת ויאכל למוצאי יום הכפורים וכבר נתבאר זה במקומו [מנחות פי"א הל"ז]: 
+
+Mishnah 4
+
+<b>ועל שאין בה ידיעה לא בתחלה ולא בסוף כו': </b>כל השעירים ר"ל שעירי רגלים ושעירי ראשי חדשים ושעיר הנעשה בחוץ ביום הכפורים ומחלוקת זה לא נאמר בו הלכה כדברי פלוני לפי שהוא דבר חוזר אל השם יתברך ואמנם הם חולקים בהיקש וראיות מהפסוקים אין זה מקום לזכור ענייני ההיקש בהם וכבר בארנו שכל סברא מן הסברות שאינה באה לידי מעשה מן המעשים שיפול בו מחלוקת בין החכמים לא נאמר בו הלכה כפלוני וענין מאמרו שיקרבו זה בזה שיקריב שעיר ראש חדש כשנתאחר הקרבתו ברגל מן הרגלים ויהיה שעיר הרגל ושעיר הרגל כשנתאחר הקרבתו יקריבהו בראש חדש ויהיה הוא בעצמו שעיר ראש חדש לפי שכל אחד משניהם חטאת הנעשית בחוץ הוא: 
+
+Mishnah 5
+
+<b>ר"ש בן יהודה אמר משמו שעירי ראשי חדשים כו': </b>לפי שכבר אמר מוסיף עליהם של יום הכפורים שהוא מכפר על שאין בה ידיעה בתחלה אבל יש בה ידיעה בסוף: 
+
+Mishnah 6
+
+<b>ועל זדון טומאת מקדש וקדשיו כו': </b>אמר רחמנא על שעיר הנעשה בפנים וכפר על הקדש מטומאות בני ישראל וגו': וקלות נקרא מצות עשה ומצות לא תעשה זולתי לא תשא בלבד: וחמורות הם כריתות ומיתות ב"ד ולא תשא לפי שהוא מן החמורות אע"פ שהוא לא תעשה בלבד. וכפל אותם לפי שבא לבאר אותם באמרו השגגות והזדונות [כו'] ר"ל בין שעשה שום דבר מהם ושגג בו או לא הודע שעיר המשתלח מכפר אפילו לא עשה תשובה מן הקלות אבל החמורות שעיר עם התשובה מכפרין: 
+
+Mishnah 7
+
+<b>אחד ישראלים ואחד כהנים ואחד כהן משוח כו': </b>אמר כי כולם שוים בכפרת שעיר המשתלח ואין בין הכהנים לישראל וכהן משוח הפרש זולתי בטומאת מקדש וקדשיו ור' שמעון אומר כי הם גם כן חלוקין בכפרת שעיר המשתלח ואמנם יכפר על ישראל בלבד: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>ידיעות הטומאה שתים שהן ארבע נטמא וידע כו': </b>כשתתבונן הידיעות תמצא שמונה. הראשונה שידע שהוא טמא ואח"כ נעלם ממנו ונכנס למקדש אחר כך ידע ידיעה שניה כי היה טמא כשנכנס לעזרה הנה אלו שתי ידיעות והשלישית שידע שזה מקדש ונעלם ממנו ונכנס במקדש אחר כן ידע שהיה טמא כשנכנס והנה זו ידיעה רביעית והחמישית שידע שזה קדש ונעלם ממנו זה ואכלו והוא טמא אחר כן ידע שמה שאכל הוא קדש הנה זו ידיעה ששית ושביעית שידע שהוא טמא ונעלם זה ממנו ואכל קדש ואח"כ ידע שטמא היה כשאכל זו ידיעה השמינית ואלה שמונה מיני ידיעות מהם שתי ידיעות בטומאת גופו וזה שידע שהוא טמא ונעלם זה ממנו ועשה מה שעשה אחר כן ידע שהוא טמא ומהם שתי ידיעות במקדש והוא שידע שהוא מקדש ונעלם ממנו ונכנס ואח"כ ידע שהוא מקדש ומהם שתי ידיעות בבשר קדש והוא שידע שהוא קדש ונעלם ממנו ואכל ואחר כן ידע שקדש אכל ואמנם אמר שהן ארבעה ואע"פ שהן שמנה כמו שמנינו לפי שלא מנה זולתי ידיעה ראשונה בלבד אשר באותה ידיעה יתכן שיתחייב קרבן כשנודע לו בסוף אבל ידיעות שבסוף לא מנה אותם בשום פנים לפי שכ"ז שלא קדמה לו ידיעה אינו חייב קרבן ואע"פ שידע בסוף וכאילו אמר ידיעות הטומאה שבתחלה שתים שהן ד' אמנם היותם שתים לפי שהם כולם תלויות בטומאת מקדש ובטומאת קדשיו והיותם ארבע ידיעות טומאת גופו תחלה לענין מקדש וקדשיו וידיעת המקדש תחלה וידיעת בשר קדש תחלה וידיעת טומאת גופו תחלה ולענין בשר קדש ואמרו נעלם ממנו זה וזה אינו ממנין הידיעות אבל הוא מגיד הדין שהוא חייב קרבן אף על פי שלא היתה אצלו ידיעה בשעת המעשה בשום פנים לא בטומאה ולא בקדש וכבר ידעת שענין קרבן עולה ויורד כי הוא העולה עם העשיר ויורד עם העני הוא לשון המקרא ואם לא תשיג ידו וגו' והנה הוספנו בפירוש זה ההלכה לפי שהוא קשה מאד בהש"ס ומה שזכרנו מפתח למה שנזכר לשם: 
+
+Mishnah 2
+
+<b>אחד הנכנס לעזרה ואחד הנכנס לתוספת כו': </b>אמר רחמנא למשה ככל אשר אני מראה אותך וגו' וכן תעשו ר"ל שכל מקדש שיעשו כגון זה יהיה מעשהו וכבר ידעת שמשה מלך היה ומכלל המלכים מנו אותו מוסיף על הנבואה ועליו נאמר (דברים ל״ג:ה׳) ויהי בישורון מלך והסנהדרין הם שבעים זקנים וכן האורים והתומים והביא ראיה על השתי תודות ממה שנאמר בעזרא (נחמיה י״ב:ל״א) ואעמידה שתי תודות גדולות והשיר שאומרים הוא ארוממך ה' כי דליתני וגו' אחר כן ילכו השתי תודות זו אחר זו עד המקום שירצו וכשמגיעין עד סופו עומדין ונאכלת אחת מהן והשנית שורפין אותה והוא פירוש מה שאמרו על פי נביא נאכלת ועל פי נביא נשרפת ואלה השתי תודות הם לחם בלבד מבלי כבשים לפי שאלה גם כן ממיני התודה כמו שיתבאר עוד במקומו ואשר חייב להיות בית שני קדוש ואע"פ שנעשה מאין אורים ותומים ומאין מלך לפי שבקדושתו עומד עד סוף הדורות ר"ל הקדושה שנתקדש בימי שלמה ומעשה עזרא אמנם זכר בעלמא הוא דעבד: 
+
+Mishnah 3
+
+<b>נטמא בעזרה ונעלמה ממנו טומאה כו': </b>כשהשתחוה לצד ההיכל ואפילו לא שהה לשם בשום פנים או כשהשתחוה כלפי חוץ ושהה או ששהה שיעור אותה השתחואה שתהיה לחוץ ונזכר אחר כך חייב ושיעור אותה השתחואה כדי שיקרא אדם זה המקרא ביישוב לא במהירות ולא באריכות הוא ויכרעו אפים [ארצה] על הרצפה וישתחוו להודות לה' כי טוב כי לעולם חסדו ופסוק זה הוא בדה"י (ב' ז') ומצות עשה הוא שנאמר לו צא בקצרה ואמרו שאין חייבין עליו ר"ל אין ב"ד חייבין קרבן כשהורו בו ואמרו אין מותר לו שיעמוד במקדש והוא טמא אבל יצא כמו שיוכל ואפילו בארוכה וחייב שיקצר (לכוונתו) ועוד יתבאר עיקר זה בהוריות (פ"ב הלכה ה): 
+
+Mishnah 4
+
+<b>ואיזו היא מצות עשה שבנדה שחייבין עליה כו': </b>ראוי שיעמוד כמו שהוא ויבטל התנועה ונועץ צפרניו בקרקע עד שימות האבר ואח"כ יפרוש ופרישתו ממנה היא מצות עשה ופירוש אמרו ג"כ חייבין עליה שיהיו בית דין חייבין כשהורו בה והתירו הפרישה והוא אסור וכמו כן חייב האיש עצמו קרבן כל זה במצות עשה [שבנדה] ואינו חייב בעשה שבמקדש כמו שנבאר בהוריות (שם): 
+
+Mishnah 5
+
+<b>ר"א אומר השרץ ונעלם ממנו על העלם שרץ כו': </b>רבי אליעזר אומר שזה שאמר הכתוב בנבלת שרץ טמא וכו' אחר שאמר בכל דבר טמא שהוא כולל מיני הטומאות כולם ר"ל כי אינו חייב קרבן עד שיודע באיזו טומאה ממיני הטומאות נטמא אם שרץ או נבלה או זולתו אבל כשנתברר לו שהוא טמא ואינו יודע באיזו טומאה אינו חייב קרבן ר' עקיבא אומר שהוא חייב ואע"פ שהוא נכנס בכלל כל דבר טמא ענינים אחרים יארך ביאורם ואין ראוי לזכרם כפי כוונת חבורנו זה והלכה כרבי ישמעאל: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>שבועת שתים שהן ארבע שבועה שאוכל כו': </b><b>שבועה שלא אוכל ואכל ושתה אינו חייב כו': </b>באמרו שלא אוכל ושלא אשתה גלי אדעתיה שאמרו שלא אוכל אכילה לבדה בלא שתיה ולפיכך חייב שתים: 
+
+Mishnah 2
+
+<b>שבועה שלא אוכל ואכל פת חטין ופת שעורין כו': </b>לפי שכפל פת שהיה יכול לומר שלא אוכל פת חטין וכן של שעורים וכן של כוסמין ובכפלו גלי אדעתיה שחייב עצמו שבועה על כל אחת ואחת מהן: 
+
+Mishnah 3
+
+<b>שבועה שלא אשתה ושתה משקין הרבה כו': </b>יתכן היותו חייב על כל אחת ואחת בענין זה והוא שאמר לו חבירו בא ושתה עמי יין ושמן ודבש ואמר לו שבועה שלא אשתה יין ושמן ודבש ולפיכך חייב על כל אחת ואחת לפי שהיה יכול לומר לו שבועה שלא אשתה עמך [<small>ס"י </small>ולא אמר] (לא) יין ושמן ודבש אלא לחלק לפיכך חייב על כל אחת ואחת: 
+
+Mishnah 4
+
+<b>שבועה שלא אוכל ואכל אוכלים שאינן ראויין כו': </b>הוא כשכלל דברים המותרים עם דברים האסורין כגון שאמר שבועה שלא אוכל תמרים וטרפות ושקצים ור' שמעון פוטר לפי שאינו סובר איסור כולל ואין הלכה כר' שמעון: 
+
+Mishnah 5
+
+<b>אחד דברים של עצמו ואחד דברים של כו': </b>ריבוי הכתוב הוא אמרו או נפש כי תשבע לבטא בשפתים וגו' ואמר אחר כן להרע או להיטיב מיעוט לכל אשר יבטא האדם בשבועה ריבוי אחר רבי עקיבא אומר ריבה ומיעט וריבה ורבי ישמעאל אומר בזה כלל ופרט וכלל ויהיה היוצא ממחלקותם כפי מה שראוי מן העקרים הנעשים והקישות הלמודות ברבוי ומיעוט או בכלל ופרט מה שאתה רואה. וענין העתיד לבא כשישבע על הדברים הבאים שיעשה אותם או שלא יעשה אותם והלכה כרבי עקיבא: 
+
+Mishnah 6
+
+<b>נשבע לבטל את המצוה ולא ביטל פטור כו': </b>אמר רחמנא להרע או להיטיב אמנם הוא מחויב בשבועה על דבר שאי אפשר בו שייטיב במקום להרע או ירע במקום להטיב והם דברי הרשות ובהן יתכן לאו והן הוא ישבע שיעשה ואפשר לו או לא יעשה ואפשר לו: ואמרו בנשבע לבטל את המצוה פטור ר"ל פטור מקרבן שבועת בטוי וחייב מלקות משום שבועת שוא ואין הלכה כרבי יהודה: 
+
+Mishnah 7
+
+<b>שבועה שלא אוכל ככר זו שבועה שלא אוכלנה כו': </b>כשאמר שבועה שלא אוכלנה ואמר אחר כן שבועה שלא אוכל ואכל חייב שתים כשאמר שלא אוכלנה אינו חייב עד שיאכל את כולה ואמר אחר כן שלא אוכל אפי' אכל ממנה כזית ולפיכך חייב משאכל ממנה כזית וכשסיים אכילתו חייב שתים וזה כשהקדים שלא אוכלנה כמו שמשלנו: 
+
+Mishnah 8
+
+<b>איזו היא שבועת שוא נשבע לשנות את הידוע כו': </b>הידוע לאדם עד שיהיה אותו הדבר ידוע אצל שלשה בני אדם או יותר ואמרו אם לא ראיתי הוא שיאמר כל פירות העולם אסורין עלי אם לא ראיתי גמל פורח באויר או כיוצא בזה ואמרו כקורת בית הבד ר"ל כתבניתה וצורתה והוא תבנית שאינו מצוי בנחשים כמותה אבל בגודל הגוף מצוי ואין בו שבועת שוא הנה נתבאר לך בכאן שמיני שבועת שוא שלשה האחד שישבע על שהוא חיוב המציאות שהוא בחילוף מה שהוא מצוי או שישבע על מה שהוא נמנע המציאות שהוא נמצא או שישבע על דבר שאין צריך בו לאמת הספור בשבועה כגון שישבע על האיש שהוא איש ועל האשה שהיא אשה: 
+
+Mishnah 9
+
+<b>שבועה שאוכל ככר זו שבועה שלא אוכלנה כו': </b>מבואר הוא שכיון שנשבע שיאכלנה שהוא חייב לאכלה מכלל המצוה כמו שהוא חייב לעשות סוכה ולולב כי הוא חייב לקיים השבועה ומה שנשבע אחר כן שלא יאכלנה כאילו נשבע שלא יעשה סוכה או לולב ואמרו אכלה עבר על שבועת ביטוי פירושו אף על שבועת ביטוי לפי שעבר על שבועת שוא על שני הענינין: 
+
+Mishnah 10
+
+<b>שבועת ביטוי נוהגת באנשים ובנשים כו': </b>אמרו מפי עצמו הוא תנאי בשבועת ביטוי אבל אם השביעוהו עליה זולתו שיאכל או שלא יאכל אין חייב לעשות כמו שנשבע אלא אם ענה אמן כי אין הפרש בין שנשבע הוא עצמו או שישביענו זולתו ואמר אמן כמו שיתבאר אחר כך: 
+
+Mishnah 11
+
+<b>שבועת שוא נוהגת באנשים ובנשים כו': </b>אמנם זכר אנשים ונשים ושאר החילוקים לפי שרוצה לזכור אחר כן שבועת העדות שאין נשים חייבות ולא קרובים ולא פסולין ואפי' ענו אמן כמו שנבאר בפ' שאחר זה: 
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>שבועת העדות נוהגת באנשים ולא בנשים כו': </b>זה שאמר אינה נוהגת אלא בראויין להעיד להוציא מלך ופסולי עדות דרבנן לפי שהם פטורין ואע"פ שהם ראויין להעיד מדאורייתא ואין הלכה כר' מאיר: 
+
+Mishnah 2
+
+<b>וחייבין על זדון השבועה ועל שגגתה עם זדון כו': </b>לא אמרה תורה בשבועת עדות ונעלם ממנו ולפיכך חייב על זדונה קרבן ושגגתה עם זדון העדות הוא שידע ששבועה זו אסורה ושיתברר העדות ושזו השבועה שקר אבל הוא אינו יודע אם יתחייב עליה קרבן אם לאו ואז יתחייב קרבן אבל כששגג כל עניניה ולא ידע אם שבועת העדות אסורה או לאו ונשבע שלא ידע העדות אינו חייב כלום וזהו מה שאמר ואין חייבין על שגגתה: 
+
+Mishnah 3
+
+<b>שבועת העדות כיצד אמר לשנים בואו כו': </b>לא תהיה כפירה אלא בבית דין דאמר רחמנא אם לא יגיד ונשא עונו במקום שיועיל ההגדה והוא בבית דין יתחייב על שבועה שנשבע חוץ לב"ד וטענת ר' שמעון מבוארת וברורה כי הם הואיל וכפרו לא יתכן להם להעיד אחר כן וכל שבועה שישביעו אותם אחר כן אינם חייבין עליה כלום שהם אינם יכולים להעיד אותה עדות: 
+
+Mishnah 4
+
+<b>כפרו שניהן כאחד שניהן חייבין בזה אחד זה כו': </b>זה שאמר כאחד ר"ל בתוך כדי דבור והוא שיעור שאילת שלום תלמיד לרב והוא כדי שיאמר לו שלום עליך רבי ואם היה בין כפירת זה לכפירת זה יותר מזה השיעור נאמר בהם זה אחר זה ואמר שתיהן חייבות יש בו תנאים וזה כי כשהיתה כת שניה ראויה להעיד לא תתחייב כת ראשונה על כפירתה כלום לפי שהם לא בטלו דברי אמת מה שהיו יכולים לומר ידענו כי שם כת אחרת בשעת תביעתם ואמנם מה שאמר בכאן שתיהם חייבות הוא כמו שביארו כשהיתה כת שניה קרובים בנשותיהן ונשותיהן גוססות כשכפרה כת ראשונה ואחר כן מתו הנשים ואז כפרה כת שניה העדות ג"כ ואפשר שיעלה בדעתנו שכת ראשונה פטורה לפי שהיא אומרת ידענו שזולתנו יעידו ולפיכך כפרנו לפי שנשותיהן שבשבילן היו פסולין הרי הן גוססין ורוב גוססין למיתה ולפי שידענו שהן קרובות למות ובעליהן יהיו כשרין כפרנו הודיענו כי לא נקבל מהם טענה זו לפי שבשעת כפירתם נתבטלה ולא היה שם זולתם שיעידו באותה שעה בעצמה לפי שכת שניה אז היו קרובים: 
+
+Mishnah 5
+
+<b>משביע אני עליכם אם לא תבואו כו': </b>הודיענו שאין הפרש בין שינוי מיני הטענות או בין שינוי מיני הדברים שטוענין אותן ואפילו טען בהן ממין אחד במשא ומתן כגון שיאמר להם יש לי אצלכם עדות שיש לי אצל זה חטין ושעורין וכוסמין בתורת פקדון או שאמר להם יש לי אצלכם עדות שיש לי אצלו כך וכך חטין מהם פקדון ומהם תשומת יד ומהם גזלה ומהם אבידה הדין בשני מינין האלה מכפירת העדות אחד כמה שזכר: 
+
+Mishnah 6
+
+<b>משביע אני עליכם אם לא תבואו ותעידוני שיש לי ביד פלוני נזק וחצי כו': </b>אלו הדברים כולן אם העידו לו בשום דבר שיגבה אותו בעדותם ולפיכך אם כפרו הם חייבים אמנם יבא להם החיוב על עדות ממון לא על עדות הקנס ומה שהן בכאן חייבין על עדות חצי נזק ר"ל חצי נזק צרורות שהוא ממון וכן תשלומי כפל ותשלומי ארבעה וחמשה מחמת הקרן ושאנס איש פלוני ופתה את בתו מצד הבשת והפגם וכבר נתבאר בסנהדרין כי מכה אביו ואמו אינו חייב מיתה אלא אם עשה חבורה ולפיכך כשהכה אותו בנו ולא חבל בו הוא חייב ממון בלבד כגון בשת וצער כמו שבארנו בפרק ח' מן בבא קמא: 
+
+Mishnah 7
+
+<b>משביע אני עליכם אם לא תבואו ותעידוני שאני כהן כו': </b>אלה הדברים כולם אם העידו לו בשום דבר מהם לא יקח ממון בשום פנים לפי שמעקרינו אין אדם מת ומשלם וכבר שמעת זה פעמים (והדבר שראוי לבנו על מי שהכהו אינו שלו אבל הוא לבנו) ולפיכך אם כפרו פטורים לפי שמה שאמרה התורה והוא עד או ראה או ידע וגו' מפי קבלה למדנו בתביעת ממון הכתוב מדבר: ואמרו שפתה פלוני בתו הוא כגון אמרו שהכני בני [והדבר שראוי לבנו על מי שהכהו אינו שלו אבל הוא לבנו] שהיא תביעה שאין לו בו ממון [לפי] שלא ישביע [אלא] בשביל זולתו ולפיכך פטורין ואפי' יהיה זה המשביע אותם מורשה לאותו כהן אבל מורשה תביעת ממון אם כפרו הם חייבין לפי שמעקרי הדין ג"כ שהעדים כשמשביעם המורשה וכפרו חייבין ואע"פ שהעדות אינה לו אלא למי שהרשהו: 
+
+Mishnah 8
+
+<b>משביע אני עליכם אם לא תבואו ותעידוני שאמר איש פלוני ליתן לי מאתים זוז כו': </b>אמר רחמנא ונפש כי תחטא ושמעה קול אלה והוא עד או ראה או ידע ואמר עוד בכפירת פקדון נפש כי תחטא וכמו שהפקדון תביעת ממון שיש לו כמו כן גם (כן) העדות צריך שיהיה בממון שיש לו והוא בכאן הוא תובעם שיעידו לו בממון שאין לו בו זכות ואפילו שיעידו לו כמו שהוא אומר לפי שאין חייב בעל דינו שיתן לו ממון כשאמר לו אתן לו ולפיכך כשכפרו פטורים ועל זה תקיש כל עדות ותבע אותה בעל דין אם אינה מועלת לו בתביעתו כשיעידו בה העדים אין הדיינין חייבין לשאול את העדים אותה עדות בשום פנים: 
+
+Mishnah 9
+
+<b>משביע אני עליכם כשתדעון לי עדות שתבואו כו': </b>לפי שנאמר ושמעה קול אלה והוא עד צריך שתהיה העדות קודמת לשבועה ולכפירה: 
+
+Mishnah 10
+
+<b>עמד בבית הכנסת ואמר משביע אני עליכם כו': </b>צריך שייחד אותם לפי שנאמר והוא עד עד שייחד את עדיו: 
+
+Mishnah 11
+
+<b>אמר לשנים משביע אני עליכם איש פלוני כו': </b>זה מבואר לפי שאם הגידו לא תועיל עדותם ולפיכך פטורים כשכפרו: 
+
+Mishnah 12
+
+<b>שילח ביד עבדו או שאמר להן הנתבע כו': </b>אמר יתברך אם לוא יגיד ונשא עונו והוא כתוב בוי"ו ואל"ף ולמדנו מפי השמועה שזה לעורר על שני הענינים הקנין והשלילה כאילו אמר אם לו לא יגיד ונשא עונו רצונו לומר לתובע זכותו אבל לנתבע אם לא יגיד לפטור אותו פטור: 
+
+Mishnah 13
+
+<b>משביע אני עליכם מצוה אני עליכם אוסרכם כו': </b>אמרו מצוה אני עליכם וכו' הוא שיאמר להם מצוה אני עליכם בשבועה אוסרכם אני בשבועה: והמחלוקת בין חכמים ורבי מאיר בכנויין לבד ובחנון ורחום שזכר אחריהם אבל אל"ף דל"ת ויו"ד ה"א ושי"ן דל"ת וצבאות אין צריך לומר כי הם שמות מיוחדים וכמו כן אלהים: ומה שאמר רבי מאיר המקלל בכולם חייב רצונו לומר מברך את השם באחת מהן חייב סקילה: וחכמים אומרים על שם המיוחד במיתה ועל הכנויין באזהרה: והטעם שלא נחלקו בשבועת העדות ואמרו כי היא חייבת בכל הכינוים ממה שאמר הכתוב ושמעה קול אלה. ואסור לאדם לקלל את עצמו שנאמר השמר לך ושמור נפשך מאד וכבר בארנו בסוף מכות שמלת השמר מורה על לא תעשה וכן אסור לו לקלל חברו שנאמר לא תקלל חרש ולמדנו מפי הקבלה שרוצה לומר לא תקלל מי שאינו עושה מעשה שהיה ראוי לקללו בשבילו אבל הוא חרש באותו דבר: ואמרו יכהו יכנו כנוי על קללת אדם עצמו או חברו ור' מאיר סבר בכאן שאין הפרש בין שיאמר אל יברכהו אלהים או יקללהו ואמרו בכאן אל יככה אמנם רצה להפריש בין אל יככה ובין יברכך וייטיב לך כדי שלא יהיה בו לשמוע מאמר זה קללה וכבר בארנו בפ' אחרון של מכות שהמקלל לעצמו ולחברו לוקה ואע"פ שהוא לאו שאין בו מעשה וזכרנו העיקר שהוא כל לאו שאין בו מעשה אין לוקין עליו חוץ מנשבע וממיר ומקלל את חבירו בשם ודין מקלל חבירו ועצמו אחד ואמנם עדים זוממין בא מקרא בתורה ועשיתם לו כאשר זמם לעשות לאחיו וכבר בארנו זה והלכה כחכמים בכל דבריהם: 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>שבועת הפקדון נוהגת באנשים ובנשים כו': </b>שגגתה על דרך שנתבאר בשבועת העדות והוא שידע שהשבועה אסורה ולא ידע שחייב עליה קרבן ושגגת הפקדון מבואר והוא שלא נזכר שיש לו אצלו פקדון ואמרה תורה (ויקרא ה׳:ט״ו) וכחש בעמיתו בפקדון וגו' והביא את אשמו לה' איל תמים וגו' הנה שאמרו וכחש בעמיתו מורה שהוא יודע בפקדון בשעת השבועה והלכה כחכמים: 
+
+Mishnah 2
+
+<b>שבועת הפקדון כיצד אמר לו תן לי פקדוני כו': </b>זה מבואר וטעם ר"ש ברור כי בשעה שיודה תועיל הודאתו ואע"פ שקדמה כפירתו בבית דין לפי שהוא נותן מה שהודה בו: 
+
+Mishnah 3
+
+<b>היו חמשה תובעין אותו אמרו לו תן לנו כו': </b>ר' מאיר אומר שאומרו חטה ושעורה רצונו לומר מיניהם וחכמים סברי שכפירתו בזרע אחד מן חטה ואין הלכה כרבי מאיר ולא כרבי שמעון ולא כרבי אליעזר: 
+
+Mishnah 4
+
+<b>אנסת ופיתית את בתי והוא אומר לא כו': </b>ר' שמעון סבר כי עיקר תביעתו קנס שהוא דבר קצוב וידוע וחכ"א עיקר תביעתו הוא הבשת והפגם שיודע שאם הודה בהם ישלם אותם ואין הלכה כר' שמעון: 
+
+Mishnah 5
+
+<b>גנבת את שורי והוא אומר לא גנבתי כו': </b>עיקר כל זה מודה בקנס פטור וכל מה שאומר בזו הלכה פטור הוא בכפירת קנס לפי שאפי' הודה בו לא יתחייב לשלם כמו שהוא עיקר 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>שבועת הדיינין הטענה שתי כסף כו': </b>שתי כסף הוא משקל שתים ושלשים שעורות מכסף או מה ששוה זה השיעור. ופרוטה חצי שעורה מכסף: וכשמודה ממה שתבעוהו בפחות משוה פרוטה פטור וכן כשכפר מאשר תבעוהו בפחות משתי כסף פטור וכן אמרו ז"ל כפירת הטענה שתי כסף: ופירוש אמרו פטור שהוא פטור משבועת התורה אבל הוא חייב שבועת היסת ובכל מקום שיאמר במשנה בענין שבועת הממונות חייב רצונו לומר בשבועת התורה כי השבועות גם כן שעקרן מדרבנן הנזכרות במשנה הם בנקיטת חפץ וכל דתקון רבנן כעין דאורייתא תקון ואין הפרש ביניהן זולתי בדין בלבד והוא שהשבועה המחוייבת מן התורה אם הוא מסרב ואינו רוצה לישבע ב"ד יורדין לנכסיו ופורעין מן הנמצא אצלו השיעור שכפר ולא רצה לישבע עליו והשבועה המחוייבת מדרבנן אע"פ שהיא נזכרת במשנה אם לא רצה לישבע לא נחתינן לנכסיה אבל משמתינן ליה עד שיפרע או ישבע ואם עמד בנדויו שלשים יום ולא פרע ולא נשבע מלקה אותו הדיין במלקות כפי מה שיראה מרשעתו ואם עמד על כפירתו וסרבנותו מלישבע אחר שהלקהו יתירו לו נדויו וילך לו: ודע כי השבועות המחוייבות מן התורה שלשה מינין והם שבועת מודה במקצת ושבועת מי שיש עליו עד אחד ושבועת השומרים וכל השבועות הנזכרות במשנה מלבד אלו הם בתקנת החכמים אבל הם בנקיטת חפץ כעין דאורייתא כמו שבארנו: ומה שאמר מנה לאבא בידך וכו' פטור זהו כשאמר הבן שמא יש לאבי מנה בידך אבל אם אמר לו ברי לי שיש לאבי בידך מנה ואמר הוא חמשים חייב ואינו כמשיב אבדה וכיצד היא שבועת התורה שתהיה ביד הנשבע [<small>גי' יעב"ץ:</small> ס"ת] כשהוא נשבע בתורה וזו היא נקיטת חפץ ושבועת היסת שתהיה התורה ביד משביעו: 
+
+Mishnah 2
+
+<b>מנה לי בידך אמר לו (בפני עדים) הן כו': </b>כבר בארנו לך כי בכל מקום שיאמר פטור שהוא נשבע שבועת היסת ומבואר הוא שזה שאומרין במשנה זו חייב רצונו לומר חייב לשלם ואין בעל דינו חייב שבועה לפי שהוחזק כפרן וצריך שיכפור בב"ד ואז נאמר בו הוחזק כפרן ואלה הדינים נוהגים על עיקר מעקרי הדינים אצלנו והוא המלוה את חברו בעדים אין צריך לפרעו בעדים אלא אם התנה עמו ג"כ כמו שבארנו בכאן וכן המפקיד אצל חברו בעדים אינו צריך להחזיר לו בעדים אא"כ התנה עמו ג"כ אבל אם טען הלוה שפרעו ישבע שבועת היסת וכן הוא דין המפקיד אבל המפקיד אצל חברו בשטר ואמר לו החזרתי לך הוא ג"כ נאמן אבל ישבע בנקיטת חפץ שהחזיר וזה שאין אנו מחייבים אותו לשלם מגו דיכול לומר נאנס הפקדון ויהיה נאמן יכול למימר החזרתיו לך וידוע הוא שאם אמר נאנס ישבע שבועת השומרין ולפיכך כשיאמר החזרתיו לך ישבע אותה שבועה עצמה לפי שלא יהיה מגו גורע ממנו שום חיוב לפי שהתנאי במגו שנטעון מה לו לשקר: 
+
+Mishnah 3
+
+<b>ליטרא זהב יש לי בידך אין לך בידי אלא כו': </b>כבר ידעת כי לתך חמש עשרה סאה וכור שלשים סאה ועקרי אלה ההלכות כולם כבר בארנום תכלית הביאור ופירשנום בפרק ראשון מקדושין ובפ' אחרון מכתובות ואמרנו לשם שלא נחזיר לפרש אותם העקרים כדי שלא יאריך החבור ואין ממתין [<small>בדפו"י הגי':</small> ואנו אין ממחין] אצלם לעיין אותם שם כשהם נזכרין במשנה. ולשם ג"כ בארנו שאין הלכה כרבן גמליאל והלכה כאדמון: 
+
+Mishnah 4
+
+<b>אין נשבעין על טענת חרש שוטה וקטן כו': </b>נשבעין לקטן ונפרעין מנכסיו כמו שנתבאר בכתובות הבא ליפרע מנכסי יתומין לא יפרע אלא בשבועה ובשבועה דאורייתא בלבד הוא שנאמר אין נשבעין על טענת קטן אבל שבועת היסת נשבעין בטענת קטן וכמו כן נשבע לב"ד שבועת השומרין ושבועת [<small>צ"ל</small> השותפים] השומרין שלא בטענת הקטן לפי שאין הקטן טוען אותם טענת ברי וכן נשבעין להקדש ונפרעין ממנו כגון שהיה לראובן ביד שמעון ממון בתחלה כשהקדיש שמעון כל נכסיו ישבע ראובן שבועת התורה ויפרע ממנו על הדרך הנזכר בפ"ו (הלכה ב) מערכין: 
+
+Mishnah 5
+
+<b>ואלו דברים שאין נשבעין עליהם העבדים כו': </b>כשתתבונן בפסוקי התורה תמצא הדברים שזכרה (מנה בהם) [הנה הם] בשבועות או בתשלומי כפל וארבעה וחמשה וזכרה דיני השומרים בהם הם חמור ושור ושה וכל בהמה ושלמה וכסף וכלים והעולה בידינו מאלה המקראות כולם בהמה וכלים וכסף וכל אלה הם כל דבר המטלטל וגופו ממון וכלים יש בהם אותם הדינים הנה יצאו קרקעות לפי שאינן דבר המטלטל ועבדים הוקשו לקרקעות כמו שבארנו בפרק ראשון מקדושין והשטרות מצד שאין גופן ממון אבל הוצרכו לראיה שבהן וכשנודע בירור הראיה היה מציאות השטר או העדרו שוה ולפי שאמרה התורה בשבועות והכפל והשומרים רעהו פי' רעהו אמר רחמנא ולא הקדשות שהן לגבוה ומצד שלא חייב בהם תשלומי כפל לא נפל בהם תשלומי ארבעה וחמשה כי זה לא ימצא אלא אחר חיוב תשלומי כפל כמו שבארנו בשביעי מבבא קמא. ולא זכר שאר הארבעה שומרין והם שואל ושוכר לפי שאין צורך לזכרם שהקרקעות אין בהם דין שאלה ואסור שאלת הקדש וכמו כן השטרות אינן צריכות שאלה על הרוב וכן אינם בשכירות ואסור ג"כ שכירות בהקדשי ועוד יתבאר כי דין נושא שכר ושוכר אחד ואין הלכה כר' שמעון ואלה כולם מבוארים שאין נשבעין עליהם שבועת התורה אבל נשבעין עליהם היסת: 
+
+Mishnah 6
+
+<b>ר"מ אומר יש דברים שהן כקרקע כו': </b>מחלוקת חכמים ורבי מאיר הוא בענבים העומדים ליבצר והלכה כחכמים אבל כשימסרם לו בתורת שמירה לענין מקח וממכר ודיני האונאה והודיה במקצת כשהיה עיקר התביעה שלא בתורת שמירה העיקר המכוון עליו שהם כמטלטלין שכל העומד ליבצר כבצור דמי ושמור זה הלשון והוא אמרם אינו חייב עד שיטעננו דבר שבמדה ושבמשקל ושבמנין כלומר שהוא מודה בקצת המנין אם תבעו דבר שבמנין או במקצת המשקל אם תבעו דבר שבמשקל או במקצת המדה אם תבעו דבר שבמדה: 
+
+Mishnah 7
+
+<b>המלוה את חברו על המשכון ואבד המשכון כו': </b>מעקרנו הלוהו על המשכון נעשה עליו שומר שכר ועוד יתבארו דיני שומר שכר ולפיכך אם אבד המשכון באונס ישבע אותו שיש בידו המשכון שבועת התורה שנאנס ויפרע בעל המשכון ממה שהלוה לו משלם. ויש לאותו שהמשכון בידו בכל אלה החלוקים עכ"פ לישבע שבועת התורה שאבד ואפי' לא נפל ביניהם מחלוקת במה שהיה שוה אלא אפילו אמר לבעל המשכון חשוב לי ביותר ממה שאתה טוען שהיה שוה לפי שנחמר שמח עיניו נתן בו אבל אם נסתלק זה החשד כגון שהיה המשכון לשון זהב או חתיכת כסף וכיוצא בהן שאין שום צד לומר שמא עיניו נתן בו ואמר לו טול כל מה שהיה שוה וקח בו חתיכת זהב או כסף כאותה שהיה לך כיון שאין שינוי ביניהן במינן ואינם כלים ולא בגדים שיש בהם מיני רקמות שתוכל לומר אני לא אמצא כמותם כרצוני. וכשישבע מן המשכון שבידו יכלול בשבועתו שלא היה שוה יותר מסלע או שקל או השיעור שיאמר ע"י גלגול וכמו כן תהיה שבועת בעל המשכון כשיהיו חלוקין בדמי המשכון כי לא היה שוה משכונו פחות מסלע או שקל או מה שטוען שהיה שוה וכך ראיתי אבא מורי ז"ל משביע אותם פעמים הרבה על זה הלשון כמו שראה לרבו לרבינו יוסף הלוי ז"ל משביע תמיד. ואמרו בחלק הראשון מזו המשנה פטור ונשבע שבועת היסת וכבר בארתי זה ואמרו מי נשבע מי שהפקדון אצלו הוא חוזר אל החלק השני ממשנה זו הוא מה שאמר לא כי פי' אינו כן או אינו אמת אלא סלע הלויתני עליו וג' דינרין היה שוה שיתחייב בעל המשכון שבועה וישלם דינר לפי שהוא מודה במקצת ולא ישבע שבועה עד שישבע קודם מי שהפקדון אצלו שבועת התורה שאותו הפקדון אבד ואז ישבע זה לאותו טעם שזכר לפי שזה הטעם כולל כל המשכון אבל טעם שמא נתן עיניו בו אינו כולל כל המשכון כמו שבארנו ולפיכך לא שם התנא כוונתו בזה החלוק אבל שם כוונתו בהודאה במקצת או בכפירה בכל ובטעם זה שזכר שמא ישבע הלה ויוציא הלה את הפקדון וכבר נתבאר לך פעמים שהסלע ארבעה דינרין: 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כל הנשבעין שבתורה נשבעין ולא משלמין כו': </b>אמר רחמנא במחויב לישבע ולקח בעליו ולא ישלם למדנו מזה שמי שלא ישלם ישבע ואין אדם נוטל שום דבר בשבועתו אבל מדרבנן תקנו שבועה כשבועת התורה על אלה ואע"פ שהן תובעין נשבעין ונוטלין וזה לענינים עוד יתבארו אמנם השכיר הוא נשבע ונוטל לפי שבעה"ב טרוד בעסקיו השכיר ידקדק הדבר יותר ובזה שני תנאין האחד שיהיה תובעו בזמנו והשני ששכרו בעדים אבל כששכרו שלא בעדים מתוך שהיה יכול לומר לא שכרתיך נאמן לומר פרעתי או כשתובעו שלא בזמנו ואמר בעל הבית פרעתי נשבע בעל הבית שבועת היסת וכמו כן אם היתה עיקר הכפירה בעיקר השכירות ישבע בעל הבית שבועת התורה שכך וכך התנה עמו ויתן לו מה שיאמר ואין הלכה כרבי יהודה: 
+
+Mishnah 2
+
+<b>הנגזל כיצד היו מעידין אותו שנכנס לביתו כו': </b>זה הדין ג"כ הוא בשני תנאים אחד מהם שיהיו שם שני עדים ראוהו שמשכנו והוציא כלים מביתו תחת כנפיו ולא ידעו הדבר שלקח מה הוא וזה כשראוהו שנכנס לבית חברו ואין בידו כלום ויצא והוא מחבא דברים תחת כנפיו ובעל הבית אינו מצוי והתנאי השני שיטעון בעל הבית על אותו הגזלן בדבר שהוא אמוד אצל בני אדם שהוא ידוע בכגון זה אבל אם תבעו שלקח ממנו חוט מרגליות ואבנים טובות והוא מפורסם שאין אצלו כגון אלה הדברים אינו נאמן ואין נותנין בזה שבועה בשום פנים אבל ישבע שכנגדו או היסת או של תורה כפי מה שהודה ואין הלכה כר"י: 
+
+Mishnah 3
+
+<b>הנחבל כיצד היו מעידין אותו שנכנס תחת ידו כו': </b>כשתהיה החבלה במקום שאי אפשר בו שחבל בעצמו והחבלה שבגופו מורה שהיתה ממעשה זולתו ולא היה ביניהם שלישי שנאמר שמא אמר לו הנחבל הכני פצעני כדי להעניש לזה. האחר נוטל שלא בשבועה ואמנם הטיל השבועה על הנחבל או הנגזל קנס לחובל ולגזלן כדי שלא ירבה היזק בני אדם והתגרותם ואין הלכה כר' יהודה: 
+
+Mishnah 4
+
+<b>ושכנגדו חשוד על השבועה כיצד אחת כו': </b>אמרם בין שחילל שבועת העדות או שבועת הפקדון ואפי' לא פירש לו אלא שנשבע שבועת שוא שאין בה כפירת ממון הנה הוא חשוד על השבועה ואין נותנין לו שבועה וממשנה זו יתבאר לך שכל פסול לעדות בין מדאורייתא בין מדרבנן שהוא חשוד על השבועה וזה הדין הוא בשבועת התורה בלבד כלומר השלשה מינין מן השבועות שעיקר חיובן מדאורייתא כמו שבארנו בפ' שלפני זה אבל השבועות שהם בתקנת חכמים אין נשבע שכנגדו ונוטל לפי שתקנה זו היא לפי שהוא מסרב ונשבע לשקר ותקנתא לתקנתא לא עבדינן וכמו כן שבועת היסת לא ישבע שכנגדו כשנתחייב בה וענין דברי ר"מ חזרה שבועה למקומה חזרה למחויב לה וישלם מה שתבעו בו בלי שבועה שהוא מחויב לישבע ואינו יכול להשבע וכל המחויב שבועה ואין יכול לישבע משלם ואין לו על אותו שתבעו זולתי חרם סתם והלכה כר"מ ולא כר' יוסי דאמר יחלוקו: 
+
+Mishnah 5
+
+<b>והחנוני על פנקסו כיצד לא שיאמר לו כתוב כו': </b>הטעם להטיל השבועה על החנוני מבואר לפי שהוא צוה לו שיתן וראוי שישבעו הפועלים או בנו במעמד החנוני שמא יתביישו קצתם מקצתם ואין הלכה כבן ננס: 
+
+Mishnah 6
+
+<b>אמר לחנוני תן לי בדינר פירות ונתן לו כו': </b>שם אונפלי שם כלי שנותנין בו הכספים והדינרים ואמרו ישבע בעל הבית שהיא שבועת התורה כמו שבארנו אמנם יתחייב זה כשהיו פירות צבורין ברשות הרבים וכל אחד משניהם טוען טענתו אבל כשהפירות ביד בעל הבית אינו חייב אלא שבועת היסת על העיקר הידוע המוציא מחבירו עליו הראיה: ואמרו ג"כ ישבע החנוני שהיא שבועת התורה אמנם יתחייב זה כשהיו פירות ג"כ צבורין ברה"ר ובעל הבית אומר בזה הדינר שנתתי לך לקחתים והחנוני אומר לו זה הדינר דמי הפירות שנתתי לך אבל אלה הפירות הצבורין לא מכרתים לך מעולם אלא אני הנחתים בכאן עד שאמכרם ואם היו הפירות בחנות המוכר אינו חייב כלום אלא שבועת היסת על העיקר המוציא מחברו עליו הראיה ואם אין שם ראיה הוא פטור וישבע שבועת היסת וזה שלא אמרנו באלה הפירות שהם ממון המוטל בספק לפי שבתביעה הראשונה הודה לו שהוא מכר לו ובתביעה השרה הודה המוכר הנה הודאתו במכר והיות הפירות חוץ לחנות חייב בעל הבית שישבע ויקבל הפירות והודאת הלוקח במקח וכפירת החנוני במכר חייב החנוני שישבע ויטול: ורבי יהודה חולק על ההלכה השנייה ואמר שעל שני הענינים בעל הבית נשבע כיון שהפירות צבורין ואינן ביד החנוני והם לבעל הבית יותר קרובים וזהו פירוש מאמרו כל שהפירות בידו והדין בשולחר ג"כ על הדרך שבארנו בחנוני והפירות באותן התנאין בעצמן אבל חזר אותם לענין שזכרו בש"ס והוא שיעלה על דעתנו שתנא קמא מודה לר' יהודה בשולחני כי אין דרכו להיות נותן איסר עד שנוטל את דינרו ולפיכך ישבע בעל הבית בשני הענינים ואילו משמיענו הדין בשולחני היינו אומרים שר' יהודה לא היה חולק אלא בשולחני שאינו נותן האיסרים עד שיקח הדינר אבל מוכר הפירות לחריצתו על המכר הוא נותן הפירות קודם שיקח הדמים ולפיכך מודה לחכמים שהחנוני נשבע והשמיענו שהן חולקין בשני הדינים ואין הלכה כר' יהודה בשני המאמרות: 
+
+Mishnah 7
+
+<b>כשם שאמרו הפוגמת כתובתה לא תפרע כו': </b>אלו הדינין שבכתובה כבר הקדמנו ובארנו האמת בפ' תשיעי של מסכת כתובות ואמרו בכאן וכן היתומים ר"ל יתומים הנפרעין מן היתומים לא יפרעו אלא בשבועה וזה בתנאי שיאמר. היתומים שנפרעים מהם לא נדע אם פרע אבינו זה החוב ולא נתברר עליהם ממנו דבר אבל אם אמרו אמר לנו אבינו שלא נתחייב לעולם בזה החוב ולא לוה אותו יתפרע מנכסיהם אותו ממון בלי שבועה לפי שמעיקרנו האומר לא לויתי כאומר לא פרעתי דמי כי אין להכחיש העדים בשביל דברו וזה כשמת אבי היתומים שעליו לקבל החוב [קודם] אבל אם הדבר הפך והוא שמת אותו שהיה חייב קודם לא יתפרע הממון ההוא לעולם אבל אבד מכל וכל שמאחר שמי שעליו החוב הניח היתומים אין הבעל חוב יכול ליפרע מממונם אלא אחר שישבע שבועת התורה כמו שנזכר וכשמת אחר כן קודם שישבע אין בניו יכולים לישבע במקומו לפי שאין אדם מוריש שבועה לבניו: ואם דן הדיין שישבעו הבנים שלא פקדנו אבא כמו שאמרה המשנה ויתפרעו ממונם מה שעשה עשוי והלכה כרשב"ג וכרבן יוחנן בן זכאי: 
+
+Mishnah 8
+
+<b>ואלו נשבעין שלא בטענה השותפין והאריסין כו': </b>אמרו שלא בטענה ר"ל שלא בטענת ברי אלא בטענת שמא כי הוא לא הונה אותו במה שהיה ביניהם ובלבד שיפיל לו הספק שהונה אותו בשתי כסף או יותר אבל אם היה ספק האונאה פחות משתי כסף אינו חייב שבועה וכבר נתבאר בפרק חמישי מגיטין שאפוטרופוס שמנוהו ב"ד הוא שחייב שבועה והוי יודע כי כמו שיתגלגל בשבועת התורה כמו כן יתגלגל בשבועת היסת: אמר רחמנא וזה דבר השמטה שמוט אפי' דיבור משמטת ולפיכך משמטת השבועה: 
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>ארבעה שומרין הן שומר חנם והשואל נושא שכר והשוכר כו': </b>דיני הארבעה שומרין שלשה לפי שדין נושא שכר והשוכר אחד והדינין הנזכרים בהן הוא לשון התורה ויוקש עליהם כי נושא שכר והשוכר נשבעין על האונס ואינם חייבים לשלם כי שבורה ומתה אונס הוא והשואל חייב באונס אלא אם מתה בשעת מלאכה כמו שבארנו בפ' שמיני מן בבא מציעא ושבועת השומרין הוא שבועת התורה ואע"פ שהשואל משלם את הכל ישבע קודם לכן שבועת התורה שאותו הדבר נאבד שיש לומר שמא עיניו נתן בה ועל הדרך שבארנו בפרק ששי מזו המסכתא: 
+<b>[אמר לשומר חנם כו']</b> זה מבואר לפי שכפר בדבר שאפילו הודה בו לא יתחייב לשלם ממון לפי שהשבועה היא שהוא חייב באיזה ענין שיהיה מזה ועל זה תקיש כל אלה ההלכות וזולתם כי מי שנשבע על דבר שקר שאילו אמר בו אמת לא יתחייב לשלם ממון הוא פטור ואע"פ שנשבע שלא כהוגן כיון שלא הועיל לו שקרו וכל מי שנשבע על דבר שאילו היה מודה באמתת הדבר היה חייב לשלם הממון הוא חייב על שכפר האמת עד שיפטר עצמו מן הממון וכמו כן הדיין אין ראוי להשביע שום אדם על כפירתו בדבר שאילו הודה לא יתחייב לשלם: 
+<b>[היכן שורי כו']</b> שומר חנם כששלח ידו בפקדון ונשבע הוא חייב קרן וחומש ואשם כשהודה מאליו אבל אם העידו עליו בזה והוא כופר אינו חייב חומש ולא אשם וכמו כן כשטען נגנבה והיה הוא עצמו שגנבה יתחייב תשלומי כפל כמו שנאמר אם לא ימצא הגנב וגו' כלומר אם ימצא שהוא הגנב ישלם שנים אם יש שם עדים ואם הודה מאליו משלם קרן וחומש ואשם וכבר קדם פי' ההלכה ועקריו בפרק תשיעי מב"ק:
+<b>[אמר לאחד כו']</b> כבר בארנו פעמים הרבה שתשלומי כפל ותשלומי ארבעה וחמשה הוא קנס ומן העקרים שהמודה בקנס פטור ובפירוש אמרו שאין אדם משלם קנס ע"פ עצמו: 
+<b>[אמר לשואל כו']</b> זה גם כן מבואר לפי שלא פטר עצמו בטענה זו מכלום אבל חייב הוא לשלם עכ"פ ולפיכך הוא פטור על השבועה: 
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+
+
+Mishnah 6
+
+<b>[היכן שורי כו']</b> כל זה מבואר לפי שאילו הודה היה חייב לשלם: 
+<b>[אמר לנושא כו']</b> כל זה מבואר וכבר הקדמנו עקרו וכל מה שאמר בזה הפרק חייב ופטור ר"ל חייב משום שבועת הפקדון שחייב על מה שיכחיש בה קרן וחומש ואשם כמו שקדם באורו ופטור משבועת הפקדון אבל הוא חייב משום שבועת בטוי לפי שנשבע לשקר וכבר התבאר ששבועת בטוי חייבין על זדונה מלקות ועל שגגתה קרבן עולה ויורד: 
+<small>סליקא לה פירוש המשניות להרמב"ם ממסכת שבועות</small> 
\ No newline at end of file
diff --git "a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Pirkei Avot/English/Der Kommentar des Maimonides zu den Spr\303\274chen der V\303\244ter, Rabbiner Dr. Meyer Rawicz, 1910 [de].txt" "b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Pirkei Avot/English/Der Kommentar des Maimonides zu den Spr\303\274chen der V\303\244ter, Rabbiner Dr. Meyer Rawicz, 1910 [de].txt"
new file mode 100644
index 0000000000000000000000000000000000000000..d097dfd40f4c708b44186e4cfeacbc3c4c5e1435
--- /dev/null
+++ "b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Pirkei Avot/English/Der Kommentar des Maimonides zu den Spr\303\274chen der V\303\244ter, Rabbiner Dr. Meyer Rawicz, 1910 [de].txt"	
@@ -0,0 +1,442 @@
+Rambam on Pirkei Avot
+רמב"ם משנה אבות
+Der Kommentar des Maimonides zu den Sprüchen der Väter, Rabbiner Dr. Meyer Rawicz, 1910 [de]
+https://www.talmud.de/tlmd/die-mischnah/
+
+Rambam on Pirkei Avot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+Wir erklärten in der Einleitung zu diesem Werke, was eigentlich unter קבל oder קבלה zu verstehen ist und will ich hier nur die Worte der Frommen und der Überlieferer erläutern, um zur Aneignung einzelner Eigenschaften anzueifern, und zwar solcher, die von grossem Nutzen sind. Hierbei wollen wir ausführlicher sein, um vor manchen Lastern zu warnen, deren Schaden gross ist. Übrigens werde ich nur die Worte erklären, ohne auf den Inhalt näher einzugehen, der mit Ausnahme von einigen wenigen Stellen klar und verständlich ist.
+<b>Seid vorsichtig im Urteil:</b> Man soll die Urteilsfällung hinauszögern und nicht schnell eine Entscheidung treffen, damit man einsieht, es könnten manche Dinge aufgeklärt werden, die anfangs noch unklar waren.
+<b>machet einen Zaun um die Torah:</b> d. s. die Beschlüsse und Verordnungen der Weisen, die den Menschen von der Sünde fern halten sollen, wie Gott sagte: „Beobachtet meine Gebote“, wozu ausdrücklich bemerkt wurde: „Machet eine Beobachtung zu meiner Beobachtung.“
+
+Mishnah 2
+
+Unter „Weisheit“ (wie man die Bildung gewöhnlich nennt) ist die Thora zu verstehen, unter „moralisch-ethischen Eigenschaften“ die Wohltätigkeit und unter „Beobachtung der Gebote der Thora“ die Opfer, wodurch der Bestand der Weltordnung und auch die Reihenfolge ihres Seins (ihrer Schöpfung) vollkommen gesichert ist.
+
+Mishnah 3
+
+פרס heisst die Erweisung von Wohltaten an solchen, die gar keinen Anspruch darauf zu machen haben, d. h. man erweist sie aus Gnade und Barmherzigkeit, wie z. B. jemand zu seinem Knechte oder zu seinem kleinen (unmündigen) Sohne oder zu seiner Frau sagt: Tue mir dies und jenes, ich werde dir 1 oder 2 Denare dafür geben (die sie auch nicht zu beanspruchen haben und er sie ihnen freiwillig gibt), während שכר ein Lohn ist, der mit Recht gegeben werden muss (den man zu verlangen und auf den man berechtigten Anspruch zu machen hat). Und sagt dieser Fromme (Antigonos): Ihr solltet Gott nicht dienen, damit er euch wohltue und euch vergelte, und ihr immer hoffen könnt auf Belohnung und deswegen ihm dienet, sondern euer Gottesdienst soll dem Dienst von Knechten gleichen, die nicht auf etwas Gutes und auf Vergeltung des Liebesdienstes hoffen. d. h. man soll zwar Gott aus Liebe zu ihm dienen, wie wir im 10. Abschnitt von Sanhedrin auseinandersetzten, aber doch schliesst das die Ehrfurcht vor Gott nicht aus. Darum sagte er: Wenn ihr Gott aus Liebe dienet, sollet ihr die Ehrfurcht nicht gänzlich außer acht lassen, sondern die Furcht vor Gott soll auf euch sein, denn in der Thora steht bereits das Gebot der Ehrfurcht, wie es heisst (Deut. 10, 20): „Den Ewigen deinen Gott sollst du ehrfürchten“, wozu unsere Weisen bemerken: Diene aus Liebe und aus Ehrfurcht. Sie sagen ferner: Wer Gott liebt, wird nichts vergessen von dem, was Gott ihm zu tun befohlen hat, und wer Gott fürchtet, wird nichts tun, was ihm zu tun verboten ist, denn die Furcht ist die wichtigste Bedingung für die Verbote, und um so mehr für die traditionellen Gebote. Dieser Weise (sc. Antigonos) hatte zwei Schüler, der eine hiess Zadok und der andere hiess Boëthos. Wie diese hörten, dass er (Antigonos) diesen Ausspruch tat, gingen sie von ihm fort und sagte der eine zum andern: Siehe, der Lehrer sagte ausdrücklich, dass es für den Menschen weder eine Belohnung (des Guten), noch eine Bestrafung (des Bösen), noch eine Hoffnung (auf ein besseres Jenseits) gebe; sie verstanden ihn jedoch nicht, da bestärkte der eine von ihnen den andern, auszutreten aus der Gesamtheit (des Judentums). Sie verliessen die Thora und es verband sich mit dem einen diese, mit dem andern jene Partei, welche die Weisen Sadduzäer und Boëthusäer nannten. Da sie aber die Gemeinden nicht zu dem, was sie für Glauben hielten, vereinigen konnten, denn ein solch schlechter Glaube trennt eher die Verbundenen, als dass er die Getrennten einigen sollte, neigten sie sich mehr dazu, das zu glauben, was sie bei der Menge nicht leugnen konnten; denn wenn sie es gesagt hätten, hätte man sie getötet, d. h. sie glaubten wieder an die Worte der Thora und sagte jeder zu seiner Partei: Er glaube zwar an die Thora, aber er bestreite die Tradition, die nicht wahr sei, was nur geschah, um sich von den überlieferten Geboten, Befehlen und Verordnungen (der späteren Weisen) loszusagen, da sie nicht alles, was geschrieben und überliefert ist, umstossen konnten. Ausserdem war ihnen das unbequem, eine Trennung herbeizuführen, denn nachdem der Ausgetretene nach seiner Wahl zurückkehrte, konnte jeder erleichtern resp. erschweren, wie er es nach seiner Ansicht für gut fand, da er ja in der Hauptsache nichts glaubte, und verlangten sie vielmehr (von ihren Anhängern) Dinge, die nur von einem Teil Menschen angenommen wurden. Und seitdem kamen diese schlechten (verderblichen) Sekten auf, welche in diesen, d. h. ägyptischen, Ländern Karäer genannt wurden und die bei den Weisen Sadduzäer und Boëthusäer hiessen, die anfingen, gegen die Tradition Einwände zu erheben und die Verse (in der Bibel) nach Gutdünken auszulegen, ohne dass sie von Weisen darüber etwas vernahmen; so handelten sie gegen den Ausspruch Gottes (Deut. 17, 11): „Gemäss der Weisung, die sie dir geben und nach dem Rechtsspruche, den sie dir sagen, sollst du tun; nicht weiche von dem Ausspruche, den sie dir künden, rechts noch links.“
+
+Mishnah 4
+
+<b>„Sammelplatz für die Weisen“:</b> Oder ein Bestimmungsort für die Weisen, d. h. du sollst dein Haus bereit halten, dass sich die Weisen beständig dort versammeln sc. es sollen Betund Lehrhäuser bei dir sein, so dass, wenn der eine zum andern sagt: Wo soll ich mit dir zusammen sein? wohin soll ich mich mit dir verabreden, zusammenzutreffen? dieser ihm erwidert: Im Hause des N. N. werden wir uns treffen.
+
+Mishnah 5
+
+<b>„weit geöffnet“:</b> d. h. du sollst ein Tor haben, das für die Wanderer geöffnet ist, damit jeder, der Hunger oder Durst hat, sofort ins Haus kommen kann.
+<b>„Arme seien deine Hausleute“:</b> Sie sollen dich bedienen, was besser ist, als sich Knechte zu halten, denn die Weisen verachten den, der Knechte hält und loben den, der von Armen und seinen Hausleuten alle Arbeit machen lässt.
+<b>von der eigenen Frau sagten:</b> Denn das Reden mit Frauenzimmern betrifft zumeist den Beischlaf und wird der sexuelle Trieb dadurch erregt.
+<b>„unterbricht das Studium der Worte der Lehre“:</b> Denn man vergeudet die Zeit mit unnützen Dingen.
+<b>„ist die Hölle sein Anteil“:</b> Statt יורש liest Maim. יורד sc. יורד לגיהנם
+
+Mishnah 6
+
+<b>„Schaffe dir einen Lehrer an“:</b> d. h. selbst wenn er nicht verdient, dein Lehrer zu sein, mache ihn doch zum Lehrer, bis du an ihm merkst, dass er lehren kann und dadurch wird er imstande sein, Weisheit dir beizubringen; denn es ist derjenige, der aus sich selbst lernt (der ein Autodidakt ist), nicht zu vergleichen mit einem solchen, der von andern lernt. Das Selbststudium ist zwar gut, aber was man von andern lernt, behält man besser, auch ist es klarer (da man den Gegenstand besser durchspricht), selbst wenn er dem Lehrer gleich ist an Weisheit oder dieser sogar noch unter ihm steht und so erklärte man es bei der Erläuterung dieses Gebotes. Hier heisst es: <b>Erwirb dir</b> , nicht „mache dir“, das ist ein edlerer Ausdruck, wie z. B. ״schliesse dich andern an“, weil damit gesagt werden soll, es muss der Mensch sich einen Freund erwerben, durch den seine Taten und seine Angelegenheiten geregelt werden, wie sie (die Weisen) sagten: ״Entweder gesellschaftlich oder Tod“, und wenn man keinen Genossen findet, soll man mit ganzem Herzen sich darum bemühen, selbst wenn man ihn zur Liebe zwingen müsste, bis er ein Freund wird und man darf nicht ablassen, ihn stets zu umwerben, bis die Liebe erstarkt ist, wie die Moralisten sagen: Wenn du liebst, sollst du den Freund nicht nach deiner Art, sondern nach der Art des Geliebten lieben, und wenn jeder der beiden Freunde sich dessen befleissigt, so wird jeder suchen, dem Willen des andern nachzukommen und beide werden ohne Zweifel ein Herz und ein Sinn sein. Wie schön ist der Ausspruch des Aristoteles in dieser Beziehung: Der Liebende ist nur einer, aber drei Arten gibt es, weshalb man liebt. Man liebt entweder jemanden des Nutzens wegen, oder der Ruhe wegen, oder der Tugend wegen. Wer eines Nutzens wegen liebt, dafür wäre als Beispiel anzuführen die Liebe von zwei Geschäftsgenossen, oder die Liebe zum Könige und zu seinem Lager. Die Liebe wegen Ruhe ist zweifacher Art, entweder liebt man den Genuss oder das Vertrauen. Den Genuss sucht man z. B. bei der Liebe zwischen dem männlichen und weiblichen Geschlecht u. dgl., bei der Liebe zum Vertrauen will man jemand haben, auf den man sich verlassen kann, vor dem man sich nicht in acht zu nehmen braucht in Wort und Tat, dem man alle seine Angelegenheiten kund tun kann, sowohl das Gute als auch das Schlechte, ohne fürchten zu müssen, dass man dadurch einen Schaden haben könnte, weder bei ihm selbst noch bei einem andern ausser ihm; denn wenn der Mensch Vertrauen fasst zu einem solchen Manne, wird er grosse Ruhe finden durch seine Worte und seine grosse Liebe. Wer der Tugend wegen jemand liebt, damit ist gemeint, dass beide übereinstimmend für einen Gegenstand sich begeistern, nämlich für das sittlich Gute, und jeder von beiden will den andern in der Erreichung des Guten unterstützen; das ist der Freund, den man zu erwerben empfiehlt, was Ähnlichkeit hat mit der Liebe des Lehrers zum Schüler und der Liebe des Schülers zum Lehrer.
+<b>„beurteile einen jeden nach der besseren Seite:“</b> Es bedeutet: Wenn du nicht weisst, ob jemand fromm oder frevelhaft ist, du nimmst wahr, dass er etwas tut oder spricht, was du verschieden auslegen kannst, zum Guten oder zum Schlechten, so nimm das Gute an und denke nicht schlecht von ihm. Ist jemand aber als fromm bekannt und weiss man, dass er Gutes tut und es wird an ihm bemerkt, dass er etwas getan hat, was als schlecht angesehen werden muss, man kann es auch nur mit der grössten Not als gut beurteilen oder es ist vielleicht ganz ausgeschlossen, dass es so sein sollte, so sollst du es doch für gut halten, da es doch möglich ist, dass es gut sein könnte und darfst du den Mann nicht verdächtigen. Deshalb heisst es auch (Sabbath 97a): „Wer Unschuldige verdächtigt, der wird an seinem Körper bestraft.“ Ebenso soll man sich von einem Frevler, dessen Handlungen als schlecht bekannt sind, wenn wir auch etwas Gutes an ihm wahrnehmen, fernhalten, weil es doch eine entfernte Möglichkeit gibt, dass die Tat eine schlechte gewesen ist, so sollst du nicht glauben, dass sie gut zu nennen war, da doch die Möglichkeit vorhanden war, dass sie schlecht gewesen sein könnte, wie es (Spr. Sal. 26, 25) heisst: „Ob auch seine Stimme mild, traue ihm nicht“ usw. Und wenn es nicht bekannt und die Tat nach keiner von beiden Seiten (weder nach der guten noch nach der schlechten Seite) entschieden ist, musst du gemäss der frommen Weise den Betreffenden nach der unschuldigen Seite beurteilen, welcher von zwei Endpunkten (Prinzipien) es immer sein mag (ob gut oder schlecht).
+
+Mishnah 7
+
+<b>„schliesse dich nicht einem Frevler an“:</b> In einer Art der verschiedenen Fälle von Liebe und Anschluss, damit du nicht lernst von seinen Taten und wir haben bereits in den früheren Abschnitten auseinandergesetzt, dass der Mensch in Gesellschaft von Frevlern Laster annimmt. Wenn du sündigst oder siehst einen Sünder (lange leben), sollst du nicht zuversichtlich sein und sagen, dass Gott nur im Jenseits die Sünden bestraft, sondern glauben, dass Gott bald den Sünder zur Rechenschaft ziehen wird.
+
+Mishnah 8
+
+<b>„die Richter“:</b> Unter עורכי הדיינין versteht man diejenigen, welche kundig sind der Einwände (die man in einem Prozesse machen kann) und die Gesetzesbestimmungen kennen, so dass sie die Leute, wenn sie eine Rechtssache haben, genau instruieren, wie es mit ihrem Prozesse steht; sie fassen die Fragen und Antworten ab (und sagen zu dem Prozessierenden:) wenn der Richter dich das und das fragt, so antworte ihm so darauf, und wenn die andere Partei das und das einwendet, so entgegne darauf so und so, d. h. sie tun, als ob sie den Prozess anordnen und die Parteien vor ihnen stehen würden, weshalb sie עורכי הדיינין heissen, als würden sie die Richter vor sich laden und sie verwarnen, nicht zu täuschen, d. h. nicht einer Partei einen Einwand zu sagen, der ihr im Prozesse nützlich sein könnte, und darf er nicht zu einem sagen: Sage so und so, oder leugne so und so, selbst wenn der Richter weiss, dass er der Bedrückte ist, und die Gegenpartei, wie er wirklich glaubt, Lügen vorbringt, darf er dennoch nicht ihm einen Einwand beibringen, der ihn retten oder ihm irgendwie nützen könnte.
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+Unter רשות ist die Regierung zu verstehen. Mit allen drei Dingen, die Schemaja anführt, wird der Glaube und die Welt gefördert, denn ohne Arbeit (Beschäftigung) ist dem Menschen das Leben verleidet, er stiehlt und gibt sich der Unzucht hin. Strebt man nach Herrschaft und Gewalt, kommen viele Versuchungen an einen, denn weil die Menschen ihn beneiden und ihm Opposition machen, büsst er seinen Glauben ein, wie es heisst: Sobald jemand auf Erden als Vorsteher einer Gesamtheit angestellt wird, wird er sündhaft nach oben (gegen Gott); ebenso ist es bezüglich der Bekanntschaft mit dem König und der Annäherung an ihn, man kann nur selten in dieser Welt davon befreit werden und es schadet dem Glauben, denn man gibt nur auf das acht, was ihm (dem Herrscher) näher bringen kann. Du kennst auch das Verhalten von Doëg (I Sam. 22 ,9 f.), obwohl der König, dem er sich näherte, ein Gesalbter Gottes war (sc. David), ein Prophet und von Gott erwählt.
+
+Mishnah 11
+
+<b>„Orte schlechter Gewässer“</b> d. h. wo Ketzer, Sektierer wohnen; der Autor meint: Seid vorsichtig im Sprechen vor einer Menge, damit man euren Worten keinen andern Sinn unterlegen kann, denn die Ketzer würden sie in ihrem Sinne deuten, die Schüler nun, welche schon früher die Aussprüche gehört haben, würden sie dann im Sinne der Ketzer auffassen und glauben, dass es eure Ansicht sei und dadurch würde eine Entweihung des göttlichen Namens entstehen, wie es dem Antigonos mit Zadok und Boëthos ergangen ist.
+
+Mishnah 12
+
+<b>„Sei von den Schülern Aharons“:</b> Wenn Aharon merkte, dass jemand im Herzen schlecht war, oder man erzählte ihm, dass jemand von Herzen schlecht sei und sündigte, so bot er ihm zuerst den Gruss an, freundete sich ihm an und suchte eine Gelegenheit, sich mit ihm zu unterhalten. Alsdann schämte sich der Betreffende vor sich selbst und sagte: Wehe mir! wenn Aharon wissen möchte, was ich im Herzen berge und wie schlecht ich handle, würde er mich nicht einmal ansehen, um so weniger mit mir sprechen, aber er hält mich für einen braven Menschen. Darum werde ich das, was er über mich denkt und was er von mir spricht, wahr machen, mich bessern und so zu seinen Schülern gehören, die von ihm lernen. Und sagte Gott, als er ihn (Aharon) wegen dieser schönen Eigenschaft lobte (Maleachi 2, 6): „In Frieden und in Redlichkeit wandelte er mit mir und viele brachte er von der Sünde zurück“; das so Bedeutungsvolle wollte Hillel mit seinem Ausspruche sagen. <b>Dessen Name geht ganz unter</b> Wenn der Name eines Menschen sehr gross wird, wird ihm verkündet, dass er bald aufhören wird, berühmt zu sein. <b>Wer gar nicht lernt, ist des Todes schuldig</b> Wer nicht viel Bibel liest, den lässt Gott sterben, aber wer gar nicht lernt, verdient totgeschlagen zu werden. <b>Und wer sich der Krone bedient geht unter</b> . h. wer sich von der Thora ernährt und durch sie Nutzen zieht, geht unter. Der Ausdruck ודאשתמש will andeutungsweise sagen: Nur ein Gelehrter darf es nicht, aber ein anderer wohl, denn ein Gelehrter darf sich nur von seinen Schülern bedienen lassen, von sonst niemandem.
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+Wenn ich nicht selbst meine Seele anrege, nach oben (zu Gott) emporzublicken (wenn ich nicht selbst für mein Seelenheil sorge), wer wird sonst die Anregung geben, da von aussen keine kommt, wie wir im zweiten Kapitel (der acht Abschnitte) auseinandersetzten. Und da es in meiner Macht steht, welche Richtung ich meiner Seele geben, welche gute Taten ich ausführen will, so gleicht es, als ob man sich selbst gering achtet. „Wenn ich nur für mich, was bin ich“, d. h. was kann von mir allein kommen, da ich doch kein vollkommenes Wesen bin, wenn ich auch das betreffende Gute getan habe. <b>Und wenn nicht jetzt, wann denn?</b> d. h. wenn ich mir nicht in der Zeit der Jugend, wo ich im Vollbesitze der Kräfte bin, Verdienste erwerbe, wann denn? Im Alter ist es zu spät, denn dann ist es schwer, von den Gewohnheiten zu lassen, weil alsdann die erworbenen und angeborenen Eigenschaften sich fest eingewurzelt und eingenistet haben, seien es Tugenden oder seien es Laster, wie der Weise sagt (Spr. Sal. 22, 6): „Übe den Knaben seinem Wandel gemäss, auch wenn er alt wird, weicht er nicht davon.“
+
+Mishnah 15
+
+<b>Mache dein Gesetzesstudium zu etwas Feststehendem</b> Lass das Thorastudium tief einwurzeln bei dir, und alle andern Geschäfte werden sich danach richten; gelingt es, ist es gut, wo nicht, nicht und entsteht kein Schaden, wenn man anderer irdischer Dinge ermangelt. <b>Sprich wenig und tue viel.</b> So steht Baba Mezia 87a: Die Frommen versprechen wenig und tun viel, wie Abraham den Gästen auch nur Brot zu geben versprach, und dann brachte er Rahm, Milch, junges Rind, drei Mass feines Mehl; die Frevler aber versprechen viel und halten nicht einmal wenig, wie Efron, der dem Abraham versprach, alles (das ganze Feld zur Grabstätte für Sara) umsonst zu geben und schliesslich liess er nicht einen Pfennig von dem Werte des Feldes ab.
+<b>„Empfange jeden Menschen mit freundlichem Wohlwollen“:</b> Man soll mit den Menschen mild und sanft verkehren und ihnen immer angenehme und gefällige Worte sagen.
+
+Mishnah 16
+
+<b>R. Gamaliel sagt: Schaffe dir einen Lehrer an.</b> Der dir die rituellen Fragen entscheidet, wie es im jer. Talmud heisst: Bringe mir einen Gelehrten, auf den ich mich verlassen kann.
+
+Mishnah 17
+
+Wie der weise Salomo sagt (Spr. Sal. 10, 19): „Bei vielem Gerede entgeht man Versehen nicht.“ Der Grund dafür ist, weil bei einer Fülle von Worten viel Überflüssiges und Sündhaftes zu finden ist, wie ich jetzt erklären werde, denn wenn der Mensch viel spricht, muss er sündigen, indem in seinen Reden etwas vorkommt, was nicht gesagt werden darf. Das Kennzeichen eines Weisen ist das Wenigreden und das eines Toren das Vielreden, wie es (Koheleth 5, 2) heisst: „Die Stimme der Toren kommt mit vielen Worten.“ Auch sagten bereits die Weisen, dass wenn jemand wenig spricht, es ein Beweis von der Vortrefflichkeit seiner Ahnen ist, ein solcher Mensch stammt gewiss aus einer vornehmen Familie, wie Kidduschin 71b steht: Das Schweigen in Babel (d. h. wenn jemand, dem man eine Illegitimität vorwirft, sich dabei ruhig verhält) ist ein Beweis der edlen Abstammung. Ferner steht in dem Buche über die sittlichen Eigenschaften: Einer von den Weisen schien ein grosser Schweiger zu sein, weil er nichts sagte, was der Rede wert gewesen wäre und nur ganz wenig sprach. Man sagte zu ihm: Was ist die Ursache deiner grossen Schweigsamkeit? Er erwiderte: Ich prüfte alle Dinge und fand, dass sie sich in vier Teile zerlegen lassen:
+I. Etwas, was durchaus schädlich und gar nicht nutzbringend ist, ist z. B. das Fluchen der Menschen, eine frivole Rede u. dgl., was man da sagt, ist völliger Blödsinn.
+II. Etwas, was teilweise Schaden und teilweise Nutzen bringt, wenn man einen Menschen rühmt, damit dieser dadurch einen Nutzen habe, indem man durch dieses Lob den Feind kränkt, aber es schadet dem, den man lobt, und muss man dabei das Reden unterlassen wegen dieser Ursache, dass man auch darüber gar nicht sprechen soll.
+III. Dinge, die gar keinen Nutzen und keinen Schaden verursachen (indifferent sind), wie die meisten Gespräche der Menge sind, z. B. wie die und die Mauer gebaut wird, wie der und der Tempel gebaut wird, wenn man von der Schönheit dieses und jenes Hauses erzählt oder von den Türmen, die diese und jene Provinz hat u. dgl.; das sind Reden, die zwar erlaubt sind, aber keinen Nutzen gewähren.
+IV. Nützliche Reden, wie solche über Weisheit, über Tugenden, und spricht der Mensch davon in der ihm eigentümlichen Weise, was ihm eigen ist von den Dingen (was in sein Fach schlägt), woran sein Leben hängt und wovon sein Sein herrührt und davon muss er reden. Er (Simon) sagte: So oft ich reden höre, prüfe ich die Dinge und wenn ich finde, dass sie zu dieser vierten Gattung von Reden gehören, rede ich davon (nehme ich teil am Gespräch), gehören sie aber zu den übrigen drei Gattungen, so schweige ich dabei. Es sagten die Moralisten: Prüfe diesen Mann und seine Weisheit, ob ihm fehlen 3/4 Reden (Witz). Das ist die Weisheit, die gelernt werden muss. Ich aber sage, dass das Sprechen eingeteilt wird entsprechend der Verpflichtung des Thoralesens (an den Sabbathen des Jahres), in fünf Teile, den ersten Teil zu lesen, ist eine religiöse Pflicht, von dem zweiten soll man sich fern halten, der dritte ist verächtlich, der vierte beliebt und der fünfte erlaubt (irrelevant).
+I.  „Es gibt ein religiöses Reden“, damit ist das Lesen und Studieren der Thora und das Lesen des Talmuds gemeint, was ein vorgeschriebenes, verpflichtendes Gebot ist, wie es heisst: „Du sollst von ihnen (den Worten der Lehre) reden.“ Dieses Gebot wiegt alle andern Gebote auf; es wurde bereits gesprochen von der Wichtigkeit bezüglich des Studiums und in diesem Werke kann auch nicht einmal ein Teil davon aufgenommen werden.
+II. „Das verbotene Sprechen“, wovor man sich in acht nehmen muss, wie vor falschem Zeugnis und lügenhafter Sache, Verleumdung und Fluch. Die Worte der Lehre weisen auf diesen (zweiten) Teil hin, wozu noch unkeusche Redensarten und üble Nachrede gehören.
+III. „Das verachtungswerte Sprechen“, was dem Menschen keinen Nutzen gewährt für seine Seele, obwohl es weder Sünde noch Widerspenstigkeit ist, wie der grösste Teil des Volksgesprächs ist, indem man sich unterhält von dem, was passiert ist, was früher war, wie es bei dem und dem Könige im Palaste zugeht, woran der N. N. gestorben ist oder wieso der und der (so schnell) reich geworden, alles dies nennen die Weisen leeres Geschwätz und die Frommen suchen diesen Gesprächsstoff beiseite liegen zu lassen; es wird auch von Rab, dem Schüler des R. Chija, gesagt (s. Randglosse, die das Folgende von R. Eliëser und R. Jochanan b. Sackai nach Succa 25a aussagt, s.Maimonides Hilchoth Deoth 2,4, wo Rab, der Schüler des R. Jehuda ha Nassi, steht), dass er nie unnütze Reden führte, wozu auch gehört, dass jemand das Strahlende schwärzt, die Tugenden in den Staub zieht oder das Laster emporhebt (lobt), mögen es moralische oder Verstandeseigenschaften sein.
+IV. „Das beliebte Reden“ von dem Lobe der Verstandes-(geistigen, intellektuellen) Vorzüge oder der moralisch-ethischen Eigenschaften und von dem Tadel über den Mangel dieser beiden Eigenschaften (der moralischen und intellektuellen) zugleich, um die Seele anzuregen zur Aneignung von Tugenden durch Erzählungen und Gesänge und sie fernzuhalten von Lastern durch diese selbe Art, ebenso die Würdigen zu loben und ihre Vorzüge anzuerkennen, damit ihre Lebensführung in den Augen der Mensehen Gefallen finde und sie in deren Wegen wandeln und dann soll man die Bösen wegen ihrer Laster schänden, damit ihre Taten und ihr Andenken verächtlich gemacht werden, die Menschen sich davon fernhalten und nicht ihnen nachahmen. Dieser Teil will sagen: Die Gewöhnung an gute und die Entfernung von schlechten Eigenschaften wird Anstand (Bildung) genannt.
+V. „Das erlaubte Reden“, was den Menschen eigen ist, z. B. das Sprechen vom Geschäft, von der Ernährung, vom Essen und Trinken, von Kleidung und von den übrigen Bedürfnissen, ist erlaubt, wobei weder Liebe noch Verachtung in Betracht kommt, wenn man will, darf man davon reden nach Herzenslust und wenn man nicht will, spricht man davon gar nicht. Bezüglich dieses Teils wird der Mensch gelobt, der wenig darüber (über die menschlichen Bedürfnisse) spricht und warnten die Moralisten, dabei viel Worte zu machen; das Verbotene und Verächtliche jedoch bedarf keiner Verwarnung und keines Gebotes, denn eigentlich sollte man darüber gänzlich schweigen, aber wenn der Mensch von dem, was religiös geboten wurde und was allgemein beliebt ist, während seines ganzen Lebens reden möchte, wäre es gut, nur muss er zwei Dinge beachten: 1. müssen seine Taten mit seinen Reden übereinstimmen, wie sie (die Weisen) sagten: „Schön sind die Worte, wenn sie ausgehen von solchen, die auch danach handeln“, was auch die Worte bedeuten: <b>„Nicht das Forschen ist die Hauptsache, sondern das Tun“</b> , indem sie sagten: die Weisen sollten sprechen zum Frommen, er soll sich an die guten Eigenschaften gewöhnen, wie es heisst (Sanhedrin 100a und Baba Bathra 75a): „Trage Schriftforschungen vor und dir ziemt es, vorzutragen“; auch sagt der Prophet (Psalmist): „Jauchzet, Gerechte, in dem Ewigen, dem Redlichen geziemt Lobgesang“ (Ps. 33, 1). Ein zweites Moment ist die Kürze, man soll nämlich suchen, viele Dinge mit wenigen Worten auszudrücken, nicht umgekehrt, wie es heisst (Pessachim 3b und Chulin 63b): „Man soll die Schüler auf eine kurze Weise belehren.“ Wisse auch, dass man bei Liedern, mögen sie in welcher Sprache immer abgefasst sein, den Inhalt prüfen muss, ob sie eine Art Reden enthalten, in die wir sie eingeteilt haben. Ich setze dies jedoch, obwohl es bekannt ist, deshalb auseinander, weil ich gesehen habe, dass alte, fromme Leute, die zu unsern Thorakennern gehören, wenn sie beim Weintrinken sitzen, wie z. B. bei einer Hochzeit oder dergl., und es will jemand ein Lied singen, das in arabischer Sprache abgefasst ist, wenn auch der Inhalt des Liedes die Stärke (die Enthaltsamkeit) oder die Wohltätigkeit behandelt, was zu dem beliebten Teile (IV) gehört, oder wenn es ein Loblied auf den Wein ist, das durchaus nicht dulden und es nicht für erlaubt halten, so etwas mit anzuhören. Wenn aber jemand von den hebräischen Piutim (Dichtungen) etwas singt, so hindern sie es nicht und es missfällt ihnen gar nicht, mag auch der Inhalt ein solcher sein, dass man vor ihm gewarnt hat oder gar ein hässlicher sein, was jedoch vollständige Torheit ist; denn eine Rede ist nicht verboten, oder erlaubt, nicht beifällig aufgenommen, oder verworfen, oder zu sagen geboten, weil sie in einer gewissen Sprache abgefasst ist, sondern nur des Inhalts wegen. Ist der Inhalt gut, muss man sie hersagen, in welcher Sprache es immer sei. Enthält das Lied aber Lästerliches, darf man es in keiner Sprache singen. Auch möchte ich dabei noch etwas hinzufügen. Wenn es zwei Lieder sind und beide haben einen Inhalt, der darauf abzielt, die Leidenschaft rege zu machen und sie zu verherrlichen, damit man sich daran erfreue, so ist das etwas Lasterhaftes und gehört zu den verwerflichen Reden, weil es zu etwas Hässlichem anspornt und anregt, wie wir in Teil IV auseinandersetzten. Ist nun das eine Lied von den beiden hebräisch und das andere auch hebräisch oder fremdsprachlich abgefasst, so ist das Anhören und das Sprechen des hebräischen noch weit verwerflicher von der Thora aus infolge der Erhabenheit der Sprache, deren man sich nur zu ehrwürdigen Dingen bedienen soll, um so mehr (ist es hässlich), wenn man einen Vers aus der Thora (den 5 Büchern Moses) oder aus dem Hoheliede mit hinzunimmt (zu dem Inhalte des weltlichen Liedes), dann gehört es nicht mehr zu dem hässlichen Teile der Reden, sondern zu dem verbotenen und muss man davor gewarnt werden, denn die Thora verbietet, die Prophetenorte zu weltlichem Gesang zu verwenden, der lasterhafte und unschöne Dinge zum Inhalt hat. Nachdem wir die üble Nachrede in dem Teile, der von der verbotenen Rede handelt, erwähnten, sehe ich mich veranlasst, zu erklären und dabei etwas zu erwähnen, dessen bereits Erwähnung getan ist, dass die Menschen dabei mit grosser Blindheit geschlagen sind und ist das die grösste Sünde, die beständig bei den Menschen anzutreffen ist, um so mehr versündigt man sich an dem, was die Weisen (Baba Bathra 164b) sagen: „Von einem Stäubchen Verleumdung (d. h. ihr Ähnlichem) ist kein Mensch täglich befreit“. Es wäre zu wünschen, dass man von Verleumdung selbst befreit sein möchte! Unter Verleumdung versteht man das Erzählen der Schlechtigkeiten der Menschen, ihre Fehler zu erwähnen und jemanden aus Israel zu schänden, auf welche Weise immer, selbst wenn der Geschändete Fehler hatte, wie wir erwähnten, dass üble Nachrede nicht heisst, wenn man (vollständig) Lügen ausstreut über einen Menschen und ihm etwas beilegt (andichtet), was er gar nicht getan hat, denn das heisst: Einen schlechten Namen über seinen Nebenmenschen ausbringen (מוציא שם רע ist von לשון הרע zu unterscheiden). Unter לשון הרע versteht man vielmehr, jemanden selbst in seinen Taten schänden, die er in Wirklichkeit getan hat, denn wer die Verleumdung ausspricht und wer sie mit anhört, sündigt, wie es (Arachin 16b) heisst: „Drei werden durch Verleumdung getötet: Wer sie ausspricht, wer sie anhört und der, von dem man sie erzählt.“ Ferner steht: „Wer die Verleumdung annimmt, sündigt noch mehr als der sie ausspricht.“ Unter אבק לשון הרע, ein Stäubchen Verleumdung (s. oben), versteht man das Erwähnen der Fehler der Menschen ohne weitere Erklärung, wie Salomo in diesem Betreff sagte, denn zuweilen zeigt derjenige, der die Fehler der Menschen ohne nähere Erklärung (wen oder was er meint) erwähnt, dass er gar keine Kenntnis hat von dem, was man aus seinen Worten entnimmt, und er etwas gar nicht beabsichtigte, und vielmehr sich etwas anderes dabei gedacht hat, wie es (Spr. Sal. 26,18, 19) heisst: „Wie einer, der zum Zeitvertreib schiesst Brandgeschoss, Pfeile und Tod, so der seinen Nächsten betrog und spricht: Habe ich nicht gescherzt?“ Einst rühmte der Weiseste der Weisen (sc. R. Jehuda ha Nassi, s. Baba Bathra 164b) die Schrift eines Schreibers, die man ihm in Gegenwart vieler zeigte und tadelte er den, der den Schreiber genannt und ihn belobt hatte (das war sein Sohn R. Simon), indem er zu ihm sagte: Lass von der Verleumdung! du bewirkst nämlich, dass man den Mann (der es geschrieben hat) schändet, indem du ihn in der Menge (öffentlich) lobst, denn es befinden sich welche unter ihr, die ihm befreundet und welche, die ihm feindlich gesinnt sind. Wenn der Feind hört, dass man ihn lobt, muss er auch die Fehler und das Schlechte an ihm in Erwähnung bringen, darum soll man sich von Verleumdung fernhalten, das ist der Zweck davon. In der Mischna (Arachin 15a) heisst es: „Der böse Beschluss über unsere Vorfahren (dass sie nicht nach Israel kommen durften) wurde nur wegen der Sünde der Verleumdung gefasst“, d. h. wegen der Kundschafter, von welchen (Num. 13, 32) gesagt ist: „Sie brachten ein übles Gerücht über das Land aus.“ Sie (die Weisen), der Friede ruhe auf ihnen! sagten: Wenn schon diese (Kundschafter), die nur über Holz und Stein ein übles Gerücht verbreiteten, sich einer solchen Strafe schuldig machten, um wie viel mehr ein solcher, der von der Schande seines Nächsten spricht. In der Thosseftah steht: „Für drei Dinge wird der Mensch in dieser Welt bestraft und hat keinen Anteil an der zukünftigen Welt: Götzendienst, Inzest und Mord, aber Verleumdung steht für alle drei Sünden“. In der Gemara (Arachin 15a) steht: „Beim Götzendienst steht das Wort גדול in der Einzahl, nämlich Exod. 32, 31, ebenso bei Inzest Gen. 39, 9, ebenso bei Mord Gen. 4, 13, aber bei Verleumdung steht גדול im Plural, nämlich Ps. 12, 4 לשון מדברת גדולות, wo von dieser Sünde (der Ver-leumdung) gesprochen wird, die noch vieles andere anregt (im Gefolge hat)“; schliesslich heisst es noch: „Wer Verleumdungen erzählt, leugnet die Hauptsache (des Glaubens)“, wie (ibid. V. 5) steht: „Die da sprechen: Mit unsern Zungen bringen wir es hoch; sind unsere Lippen mit uns, wer wird unser Herr sein?“ Ich habe nur etwas von dem aufgezählt, was sie (die Weisen) über diese Sünde aussprachen, obwohl ich viel sagte, damit der Mensch, soweit er es vermag, sich davon fernhalte und zu schweigen suche, d. h. bezüglich dieses Teils des Redens.
+
+Mishnah 18
+
+Unter דין ist das rechtliche Verhalten einer Provinz zu verstehen, wie wir bereits im vierten Abschnitt erklärten, dass die Wahrheit zu den intellektuellen und der Friede zu den ethischen Vorzügen gehört und wenn alle drei, Recht, Wahrheit und Friede vorhanden sind, ist das Dasein ohne Zweifel ein vollkommenes.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+Damit sind die guten Werke gemeint, s. oben 4. Abschnitt, d. h. man soll die Tugenden, die in der Mitte von zwei Extremen liegen, üben, wodurch man für die Seele einen würdigen Zustand schaffen kann, man soll mit den Menschen freundlich umgehen. <b>„Gib acht auf das geringe (minder wichtige) Gebot“</b> z. B. die Festfreude an den drei Wallfahrtsfesten und das Erlernen der heiligen (hebräischen) Sprache. <b>Wie auf das schwerwiegende“</b> z. B. die Beschneidung, das Gebot der Schaufäden, das Schlachten des Pessachlamms. <b>Denn du kennst nicht die Entlohnung und Vergeltung der religiösen Gebote</b> . Bei den Verboten steht die Bestrafung für ihre Übertretung in der Thora, teils erfolgt darauf gerichtliche Todesstrafe, teils Koreth (Ausrottung), d. i. göttliche Todesstrafe und Geisselung. An den Strafen für Übertretung der Verbote können wir erkennen, wie schwer ein Verbot ist und welches nicht so schwer ist und zwar gibt es acht Abstufungen dabei: 1. Verbote, worauf Steinigung, 2. worauf Verbrennung, 3. Tod durchs Schwert, 4. Erwürgung, 5. Koreth, 6. göttliche Todesstrafe, 7. Geisselung, 8. Verbote, worauf keine Geisselung gesetzt ist. An diesen verschiedenen Graden von Verboten können wir die schwere resp. leichtere Art des Vergehens ermessen, aber bei den Geboten wissen wir nicht, welcher Lohn auf jedes einzelne erfolgt, das ist nur deshalb, damit wir nicht wissen sollen, welches Gebot mehr und welches weniger beachtet zu werden verdient. Gott befahl, das und das zu tun, ohne anzugeben, welches von zwei Geboten mehr belohnt wird, weshalb man alles gleich beobachten müsse. Wegen dieses Grundsatzes heisst es (Sota 22b): „Wer sich mit einem Gebote beschäftigt, ist von einem andern befreit“, ohne dass ein Unterschied gemacht wird zwischen dem Gebote, womit man beschäftigt ist und dem andern, von dem man befreit ist (weil alle Gebote in gleichem Range stehen). Deshalb sagte man auch (Joma 33a): „Man darf Gebote nicht übergehen“ (nicht das eine, weil es wichtiger zu sein scheint, dem andern vorziehen), dann sagt er (der Autor der Mischna): Obwohl dir nicht offenbar ist, wie weit das eine Gebot mehr geliebt zu werden verdient, als ein anderes, so gibt es doch einen Massstab dafür, nämlich so gross die Strafe, welche auf die Nichtbefolgung eines Gebotes gesetzt ist, ebenso gross ist der Lohn für die Befolgung dieses Gebotes, z. B. Beschneidung, Darbringung des Pessachopfers, das Brachliegenlassen der Felder im Erlassjahre, das Anfertigen eines Geländes um das Dach eines Hauses (Deuter. 22, 8), alle diese sind Gebote. Wer aber am Sabbath eine Arbeit verrichtet, macht sich der Steinigung schuldig, wer die Beschneidung (bei seinem Kinde) nicht vollziehen lässt oder kein Opfer zum Feste darbringt, macht sich der Korethstrafe schuldig, wer Blut kommen lässt auf sein Haus (ibid.), erhält Geisselhiebe, wie es heisst: „Du sollst keine Blutschuld über dein Haus bringen.“ Daran kannst du erkennen, dass der Lohn für das Ruhen am Sabbath grösser ist, als der Lohn für die Beschneidung (weil auch die Strafe für die Nichtbefolgung grösser ist). Der Lohn für die Beschneidung wiederum grösser als der Lohn für die Anfertigung eines Geländes, was mit den Worten gesagt sein soll: „Bedenke den Verlust, den du durch die Nichtbefolgung hast gegen den Lohn für die Befolgung.“ Auch spricht er (der Autor der Mischna) von einem Lohn für die Sünde, wenn du sie nicht begehst, was auch nicht klar ist, aber erweise es von der Strafe, denn der Lohn für die Unterlassung einer Sünde richtet sich nach der Grösse der Strafe, die auf die Begehung der betreffenden Sünde gesetzt ist, wie in Kidduschin steht: „Wer still sitzt und keine Sünde begeht, dem gibt man Lohn, als hätte er ein Gebot erfüllt“, was wir z. St. näher erklärten. <b>„Wisse, dass alle deine Taten in ein Buch eingeschrieben werden“ So spricht auch die Thora, als Gott die Taten (das Anfertigen des goldenen Kalbes) bekannt wurden, wie Moses sagte: „Streiche mich aus dem Buche, das du geschrieben hast“ (Exod. 32, 35) also auch in der Thora von einem Buche die Rede ist.</b> 
+
+Mishnah 2
+
+<b>„Schön ist das Studium der Thora, wenn es mit Weltsitte verbunden ist“</b> Mit einem Gewerbsund Ernährungszweig. Man wird schliesslich zum Räuber und Dieb wegen allzugrosser Armut. <b>„Euch aber werde ich viel Lohn erteilen, als ob ihr es getan hättet“</b> Wenn die mit gemeinnützigen Angelegenheiten sich Beschäftigenden manches Gebot nicht erfüllen können, so rechnet es ihnen Gott an, als ob sie es dennoch getan hätten.
+
+Mishnah 3
+
+<b>„Seid gewarnt vor den Herren der Obrigkeit“</b> Vor den Machthabern, Würdenträgern.
+
+Mishnah 4
+
+<b>„Sondere dich nicht von einer (religiösen) Gesamtheit ab“</b> Im vierten Abschnitt sagten wir, dass man sich von der Gesamtheit nur nach Massgabe ihrer Lasterhaftigkeit trennen soll. <b>„glaube nicht an dich bis zum Tage deines Todes“</b> d. h. wenn beim Menschen auch der Seelenzustand in Ordnung und erstarkt ist, so soll er doch noch einmal so viel Gutes tun, damit sein Seelenzutand noch fester werde; er soll nicht selbstbewusst und selbstvertrauend sagen: Die Tugend ist mir eigen und kann sie unmöglich von mir weichen. 
+<b>„Sage nicht, das kann man unmöglich erfahren“</b> Maimonides erklärt es so: Drücke dich nicht in einer Weise aus, dass deine Worte im ersten Moment ganz unverständlich sind und erst bei genauem Aufmerken und tiefem Nachdenken verstanden werden können, sondern der Wortsinn deiner Rede soll sofort klar und verständlich sein. Sage also nicht, es wird schliesslich verständlich sein; was jedoch nicht richtig ist.
+
+Mishnah 5
+
+<b>„Ein Ungebildeter ist nicht Sündenscheu“</b> בור ist ein solcher, der weder Wissen noch gute Eigenschaften besitzt, während ein Am ha arez zwar auch keine geistigen Vorzüge hat, aber doch einige gute moralische Eigenschaften besitzt. <b>„an einem Orte, wo keine Männer vorhanden sind (die die Gemeindeangelegenheiten in die Hand nehmen können), bestrebe dich, ein Mann zu sein (und energisch aufzutreten).“</b> d.h. wenn keine Gelehrte da sind, von denen du lernen kannst, höhere Vorzüge dir anzueignen, lerne selbst, wie das Targum zu Gen. 32, 25 ויאבק איש עמו mit: ואשתדל גברא עמיה übersetzt. Ferner steht (Erubin 55a): Die Thora wird nicht bei hochmütigen und stolzen Leuten angetroffen, auch nicht bei solchen, die in ferne Länder gehen (immer auf Reisen sind), was sie, um es verständlich zu machen, mit dem Verse (Deuter. 30, 13) belegten: “Sie (die Thora) ist nicht jenseits des Meeres” usw., d.h. nicht bei Hochmütigen und übers Meer Reisenden ist sie zu finden.
+
+Mishnah 6
+
+<b>„Schließlich aber werden diejenigen, welche dich ertränkten, wieder ertrinken“</b> d.h. die schlechten Taten rächen sich an dem, von welchem sie ausgingen, wie es heißt (Spr. Sal. 5, 22): “Die eigenen Missetaten fangen ihn, den Frevler” usw. Ferner (Ps. 7, 16): “Eine Grube gräbt und höhlt sie aus” (und fällt in den Abgrund, den er gemacht). Auch sagen die Weisen (Sanh. 100a, Sota 9b): Mit demselben Masse, womit jemand misst, misst man auch ihm, was man zu jeder Zeit und an jedem Orte wahrnehmen kann, dass wer Böses tut und immer von neuem Lasterhaftes begeht, selbst von dem Bösen, das er neu erfindet, geschädigt wird, weil er an eine Arbeit gewöhnt ist, die ihm und andern schadet, umgekehrt ist es bei guten Taten
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+<b>R. Eliëser b. Horkanos gleicht einer verkalkten Zisterne, die keinen Tropfen verdirbt</b> d.h. er hat ein gutes Gedächtnis, er behält alles, was er lernt und geht bei ihm nichts verloren. <b>Heil der, die ihn geboren hat!</b> Weil er so gute moralische Eigenschaften besass, denn ein solcher wird glücklich gepriesen, geehrt und von der Welt grösstenteils geliebt. <b>R. Jose ist ein frommer Mann</b> Weil er vorzügliche ethische und intellektuelle Eigenschaften hatte. <b>R. Simon b. Nathanaël ist sündenscheu</b> d.h. eifrig und strebsam in der Ausübung guter (religiöser) Angelegenheiten und nimmt sich vor dem Bösen in acht. <b>R. Eliëser b. Arach gleicht einer immer stärker werdenden Quelle</b> Er versteht alles gut und alles Schwierige und Tieferliegende ist ihm leicht verständlich und fügt sein Verstand zu dem Gegenstande manches hinzu.
+
+Mishnah 9
+
+<b>Ein gutes Auge</b> d.h. die Genügsamkeit mit dem, was man besitzt, was zu den ethischen Eigenschaften gehört; das Gegenteil davon ist das böse Auge, d. i. die Verkleinerung der Dinge und die Schnelligkeit (eifriges Streben), noch mehr zu erlangen. <b>Wer das Zukünftige im voraus sieht</b> Er erkennt das Zukünftige aus dem, was in der Gegenwart vorgeht, nicht durch Kenntnisse, so dass er durch die hohen Geistesvorzüge die Zukunft berechnet. Er lernt das Verborgene von dem Offenkundigen, er betrachtet die menschlichen Dinge und verfolgt sie bis zu ihrem letzten Endziele. <b>R. Simon meinte, ein solcher, der sich leiht und nicht bezahlt</b> Das gilt als Beispiel für etwas sehr Schlechtes. <b>aber der Gerechte ist mildtätig und gibt</b> Er vergilt dem, der das Geliehene nicht wieder erhält. <b>Mir gefallen die Worte des R. Eliëser b. Arach, denn in seinen Worten sind die eurigen mit enthalten.</b> d.h. nach genauer Prüfung wählte er die Worte des R. Eliëser als die besten aus, denn in dem guten Herzen ist alles enthalten, wie bereits oben im 4. (S. 9 § II) und 2. (S. 6) Abschnitt auseinandergesetzt ist, dass die sich regende Seele im Herzen ihren Sitz hat, die Herzkammer und die Nieren stammen auch davon. Und obgleich alle Kräfte vom Herzen ausgehend zu betrachten sind und vom Herzen ihren Anfang nehmen, was auch die wahre (richtige) Ansicht ist, so breitet sich doch die angeregte Kraft nicht von ihm nach einem andern Gliede aus, wie z. B. die ernährende Kraft, d.h. das Wachstum vom Herzen zur Leber geht. Unter einem guten Herzen sind demnach zu verstehen die guten Taten, die mittleren Tätigkeiten (in der Mitte von zwei Extremen), d.h. die moralischethischen Eigenschaften, was die Enthaltsamkeit, die Liebe zu allem Guten und ausserdem noch andere gute Eigenschaften in sich schließt, umgekehrt fasst das schlechte Herz alle schlechten Eigenschaften, wovor man sich in acht nehmen muss, in sich.
+
+Mishnah 10
+
+<b>sei nicht leicht zu erzürnen</b> Bringe dich nicht selbst schnell in Zorn und sagen die Weisen: Wer in Zorn gerät, gleicht einem Götzendiennr, was mit dem Verse (Ps. 81, 10): “Nicht soll in dir sein ein fremder Gott und bücke dich nicht vor einem andern Gotte” belegt wird, d.h. beides ist eins.
+<b>kehre einen Tag vor deinem Tode (zu Gott) zurück</b> Da der Mensch nicht weiss, wann er sterben wird, so muss er jeden Tag denken, er könnte schon morgen sterben, so dass der heutige Tag der Tag vor seinem Tode sein würde, und somit bringt er sein ganzes Leben in Busse zu (Sabbath 153a) <b>wärme dich am Feuer der Weisen, aber hüte dich vor ihrer Glut</b> Dies ist kein Ausspruch, der eine Morallehre enthält, sondern etwas, was er sonstwo gehört hat und erzählte er es wieder und deshalb wird es nicht zugezählt den (ersten drei) Hauptaussprüchen. Gemeint ist damit folgendes: Wenn du dich zu Weisen und hervorragenden Männern gesellst, so reibe dich nicht an ihnen und erhebe dich nicht über sie, sondern sei ihr Genosse, um ihnen kund zu tun, dass du dich ihnen nähern wirst, wenn sie dich sich annähern werden. Suche aber nicht, dich ihnen mehr anzuschließen, als sie es mit dir tun, denn sonst könntest du ihrer Gesinnung gegen dich schaden und ihre Liebe in Hass verwandeln und würdest den Nutzen von ihnen nicht erlangen, den du erhoffst, gleich wie jemand, der sich am Feuer wärmt, der nur einen Nutzen vom Feuer hat, wenn er in einer gewissen Entfernung bleibt; wird er aber wag halsig und kommt er dem Feuer zu nahe, verbrennt er sich und statt Nutzen erleidet er Schaden, was mit den Worten gemeint ist: Wärme dich, aber nimm dich in acht vor ihrer Glut, dass du nicht versengst. Dann schreckt er davor noch mehr ab mit dem Zusatz: Denke nicht, dass du, wenn sie (die geschmähten Weisen) dich geflucht haben, sie um Verzeihung bitten wirst, sie dir vergeben werden, denn sie hören nicht auf die Stimme des Beschwörers, wie der Seraph nicht auf ihn hört, wie es (Ps. 58, 6) heißt: “Sie hören nicht auf die Stimme der Beschwörer.” Das kannst du auch von Gechasi (II Kön. 5, 20, 27) wissen, der mit einer ekelhaften Krankheit bestraft wurde, weil er gegen seinen Herrn Elisa sich aufgelehnt hatte, wie aus den Worten der Weisen hervorgeht (Sanhedrin 107b) in Betreff der Prophetenstelle (II Kön. 7, 3): “Es waren vier aussätzige Männer am Eingange des Tores”; ebenso ist bei R. Josua b. Parachja und bei allen andern ausser ihnen der Schaden angegeben, den sie dadurch erlitten, dass ihre Schüler einen schlechten Lebenswandel führten (w. das Essen anbrennen liessen).
+
+Mishnah 11
+
+<b>Ein missgünstiges Auge, der böse Trieb und der Hass der Menschen bringen den Menschen (frühzeitig) von der Welt</b> Er meint: das Haschen nach irdischem Gut, die große Leidenschaft und die Schlechtigkeit der Seele ist die Krankheit eines Pessimisten, dabei verachtet der Mensch das, was seine Augen sehen und hasst es, er befindet sich nur wohl in der Gesellschaft von Tieren, er liebt die Einsamkeit in den Wüsten und in den Wäldern, er sucht sich einen Ort aus, der nicht bewohnt ist, was nicht aus Frömmigkeit geschieht, sondern wegen der schlechten Leidenschaft und aus Neid gegen andere. Solche Leute sterben ohne Zweifel, wenn der Körper krank wird, vor der Zeit.
+
+Mishnah 12
+
+<b>Das Geld deines Nächsten sei dir so lieb wie das deinige, schicke dich an, Thora zu lernen, da sie nicht als ein Erbe (ohne Mühe) dir zukommt</b> Wir erklärten bereits im 8. Abschnitt (oben S. 38), was unter Rüsten und Vorbereiten zu verstehen ist, denn der Mensch muss Vorbereitung treffen zur Erlangung von Tugenden. <b> alle deine Taten sollen im Namen (zur Ehre) Gottes ausgeführt werden</b> Im 5. Abschnitt (oben S. 22 u. 23) erklärten wir, was die Worte bedeuten: Alle deine Taten sollen im Namen des Himmels geschehen.
+
+Mishnah 13
+
+<b>mache dein Gebet nicht zu etwas Feststehendem</b> קבע bedeutet etwas, was einem schwer ankommt. Du sollst das Gebet nicht betrachten, als ob man dir befehlen würde, ein Geschäft zu verrichten, wovon man sich gern befreien möchte.
+
+Mishnah 14
+
+<b>Sei eifrig im Thorastudium</b> Über שקד vgl. Jeremias 1, 12, schnell, emsig sein, oder auch beständig, oft etwas tun, wie (Spr. Sal. 8, 34) steht: לשקוד על דלתותי יום יום
+<b>wisse, was du einem Epikuräer (Freidenker) erwidern sollst</b> Wenn er an dich Fragen richtet. Es heißt (Sanhedrin 38b): Das gilt bloss von einem nichtjüdischen Freidenker, aber ein jüdischer wird durch Widerlegungen noch mehr entarten, d.h. er wird noch spöttischer werden und hat es keinen Zweck, sich mit ihm in Dispute einzulassen, wie es (Spr. Sal. 2, 19) heißt: “Alle, die zu ihr kommen, kehren nicht zurück und erreichen nicht wieder die Pfade des Lebens.” Ferner sagen die Weisen: Wenn du auch die Ansichten der übrigen Völker (über Religion) kennen lernst, um sie zu widerlegen, so sollst du dir doch nichts davon aneignen, denn Gott kennt dein Inneres. <b>wisse auch, vor wem du dich abmühst (beim Thorastudium)</b> d.h. das Herz muss immer auf den Glauben an Gott gerichtet sein.
+
+Mishnah 15
+
+<b>Der Tag ist kurz, die Arbeit viel, die Arbeiter sind träge, der Lohn ist groß und der Herr drängt</b> Das bezieht sich auf die Kürze der Lebensjahre und die Fülle von Wissenswertem, die es gibt, während die Menschen zu lässig sind, sich Wissen anzueignen, obwohl viel Lohn darauf gesetzt ist und die Thora warnend ihre Stimme erhebt und ermahnt, nach Weisheit und frommen Sitten zu streben.
+
+Mishnah 16
+
+<b>Du musst nämlich wissen, dass die Erteilung des Lohnes für die Frommen erst in der zukünftigen Welt zu erwarten ist</b> Was unter עולם הבא zu verstehen ist, erklärten wir zur Genüge im 10. Abschnitt von Sanhedrin.
+
+Chapter 3
+
+
+
+Mishnah 1
+
+Wenn der Mensch denkt, woher er kommt, wird er demütig, denkt er an sein Ende, so bewirkt das, dass er die irdische Welt gering schätzt, denkt er aber an die Grösse dessen, der ihm die Gebote gegeben, so veranlasst ihn das, schnell auf seine Gebote zu hören. Sind diese drei Dinge bei dem Menschen anzutreffen, wird er überhaupt nicht sündigen.
+
+Mishnah 2
+
+<b>Wenn zwei Leute irgendwo sitzen, ohne dass sie sich von den Worten der Lehre unterhalten, so ist das ein Ort, wo Spötter sitzen</b> Da Ps. 1, 2 steht: “Sondern an der Lehre des Ewigen hat er seine Lust”, so ist damit angedeutet, dass, wo keine Thora gesprochen wird, es so gut ist, als würden Spötter dasitzen. 
+<b>woher aber beweist man, dass, wenn ein einzelner sitzt und sich mit der Thora beschäftigt, Gott ihm seinen Lohn bestimmt?</b> Berachoth 6b steht: Woher ist bewiesen, dass, wenn ein einzelner sitzt und Thora studiert, die Schechina bei ihm ist? Weil Exod. 20, 21 steht: “An jeglichem Orte, wo ich meinem Namen ein Gedächtnis stifte, werde ich zu dir kommen und dich segnen.” Da es nun von einem ausgesprochen wurde, so findet es doch gewiss auch bei zweien statt? Allein zwei schreiben ihre Worte in ein Buch des Andenkens, aber einer nicht. Da es aber auch von zweien steht, so ist es doch bei dreien um so mehr der Fall? Allein sonst hätte ich geglaubt, dass bei dreien nur der Richterspruch ein vollkommener ist (wenn sie von der Thora sich unterhalten), aber die Schechina ruht nicht bei ihnen, darum steht, dass das Richten zugleich auch Thora heißt. Wozu steht es aber von zehn? Bei zehn kommt die Schechina noch vorher (bevor sie sich hinsetzen), aber bei drei erst, wenn sie sitzen. <b>Er sitze einsam und schweige; denn Gott legt es ihm auf</b> Das Targum übersetzt: וידום אהרן Lev. 10, 3 mit ושתיק אהרן. Das כי נטל עליו bedeutet: Es ist so gut, als würde wegen eines solchen die ganze Gesetzgebung erfolgt sein.
+
+Mishnah 3
+
+<b>Wenn drei an einem Tische essen und nicht dabei von den Worten der Lehre sprechen, so gleicht das, als ob sie von Totenopfern essen würden</b> Was Götzenopfer heißt, wie es die Schrift nennt und wie wir es im 3. Abschnitt von Aboda Sara näher erklärten. Der Prophet Jesajas nennt es קי צואה im verächtlichen Sinne, wie der Götzendienst selbst Greuel und Ekel genannt wird. In dem Verse vorher (Jesajas 28, 7) ist die Rede von dem vielen Essen und Trinken und von der Unterlassung der Beschäftigung mit der Thora und deshalb folgt Vers 8 darauf: Alle ihre Tische gleichen, als ob man darauf schmutzige und ekelhafte Sachen essen würde, denn das צואה bedeutet eine Speise für den Götzen, was auch zu Beginn von Vers 7 steht: “Auch diese taumeln im Weine und schwanken umher im Rauschtrank.
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>Wer das Joch der Thora auf sich nimmt</b> der emsige Fleiss beim Lesen in der heiligen Schrift.
+<b>das Joch der weltlichen Regierung</b> die Lasten für den König und sein Heer.
+<b>das Joch der Sitte</b> was die Zeitumstände erfordern, das wird ihnen erleichtert werden. Sie (die talmudischen Weisen) sagen: Es steht (Exod. 32, 16) חרות על הלוחות, lies חירות על הלוחות, d.h. Befreiung von den Bürden, die die Zeitumstände mit sich bringen und von den Lasten, die die irdischen Könige auflegen für diejenigen, welche das auf sich nehmen und befolgen, was auf den Tafeln geschrieben ist.
+
+Mishnah 6
+
+<b>Gott steht in der Gottesgemeinde</b>  Anfang Sanhedrin setzten wir auch auseinander, dass ein Richterkollegium mindestens aus drei Personen bestehen muss, die bezüglich des Richterspruchs gleichsam die Stelle Gottes vertreten. <b>Seinen Bund hat er auf der Erde gegründet.</b> אגודה ist das, was man mit einer Hand bindet und da die Hand fünf Finger hat, so ruht auch unter fünf die Schechina. Vielleicht ist gemeint, es sind in dem Verse fünf Dinge genannt: Himmel, Söller, Wasser, Erde, Gott.
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+Darin sind die Philosophen einig, dass wenn die Gewöhnung an die Tugenden den Vorrang vor dem Wissen hat, so dass die Tugend ein sicherer Besitz geworden ist und dann erst das Wissen hinzutritt, das ihn zu den guten Werken anspornt, der Betreffende mehr Freude und Liebe zur Wissenschaft und zu geistreichen Dingen hat, da sie ihn anregen, das zu tun, was er schon vorher zu tun gewohnt war. Umgekehrt hindert ihn das Wissen an der Befriedigung seiner Leidenschaft, die Weisheit fällt ihm schwer und er lässt dann von ihr.
+
+Mishnah 10
+
+Denn dies hindert und beseitigt das Emporkommen des Menschen, bis er stirbt.
+
+Mishnah 11
+
+
+<b>wer ungesetzliche (häretische) Deutungen in der Thora nachweist</b> Er übertritt öffentlich die Gebote der Thora, was das Endziel der Gottesleugnung ist, wie Gott sagte (Num. 15, 30): “Die Person, welche mit erhobener Hand etwas tut, der lästert den Ewigen” usw. Unter מגלה פנים ist zu verstehen, er erfrecht sich, gegen die Thora aufzutreten, wie es im Traktat Pea heißt: „Er übertritt öffentlich die Worte der Thora, ähnlich Jehojakim, dem Sohne des Josias“ (s. II Kön. 23, 36, 37).
+<b>selbst wenn er Thorakenntnisse sich angeeignet und gute Werke geübt, doch keinen Anteil an der zukünftigen Welt</b> Dort (in Pea) steht: „Überall, wo es heißt: Man hat keinen Anteil an der zukünftigen Welt, wäre schwierig: Falls der Sünder Busse getan hat, so steht seinem Anteil nichts entgegen. Darum meint man, er tat keine Busse und starb infolge von Leiden“, d.h. die Sünden waren sehr schwere, die er begangen hatte, so dass selbst Leiden und Tod sie nicht sühnten und wegen solcher hat man keinen Anteil an einer zukünftigen Welt.
+
+Mishnah 12
+
+
+<b>Achte dich für gering einem Vornehmen gegenüber</b> Wenn du vor einem bedeutenden Manne stehst, erniedrige dich vor ihm, bediene ihn und halte nicht ihm gegenüber auf deine Würde. <b>sei sanftmütig (ruhig, gelassen) gegen die Obrigkeit</b> Aber Jüngeren gegenüber sollst du dich nicht so verhalten, sondern mehr auf deine Würde achten, du sollst mit ihnen nicht scherzen, keinen Spass mit ihnen treiben. <b>empfange jeden Menschen mit Freude</b> Aber deshalb brauchst du nicht junge Leute mit einer gar zu ernsten und finsteren Miene aufzunehmen, vielmehr musst du jeden Menschen, mag er sein, wer er will, mit Freuden, mit Heiterkeit empfangen.
+
+Mishnah 13
+
+Wenn man Gelübde tut und sie hält, so wird man dadurch von dem zurückgehalten, was man nicht tun soll. Und dadurch wird einem die Enthaltsamkeit, d.h. das Sichinachtnehmen vor Unreinheit, leichter, wie es in Chagiga heißt: “Die Kleider eines Amhaarez sind Midras (verunreinigen durch Stehen, Sitzen, Liegen) für die Pharisäer.”
+
+Mishnah 14
+
+Die besondere Liebe liegt in dem Kundtun derselben, denn zuweilen tut der Mensch jemandem aus Mitleid eine Wohltat, ohne ihm kund zu tun, wieviel er ihm getan, weil er ihn dessen nicht für wert hält.
+
+Mishnah 15
+
+ Dieser Ausspruch enthält sehr Wichtiges und ist würdig seines großen Autors, des R. Akiba. Der Sinn ist in Kürze folgender: Vorausgesetzt wird allerdings, dass du weisst, was in den früheren Abschnitten (in den schemoneh perakim, den 8 Kapiteln) steht. Zuerst sagt der Autor: Alles, was in der Welt vorgeht, weiss Gott und begreift es. Du wirst alsdann aber denken, danach muss der Mensch so tun, wie er tut und kann gar nicht anders, nein, so verhält es sicht nicht, sondern der Mensch hat den freien Willen (die freie Wahl, Gutes oder Böses zu tun, liberum arbitrium). Daher enthält das göttliche Wissen, für welches es kein Zukünftiges gibt, da ihm alles gegenwärtig — was allerdings dem menschlichen Verstande unbegreiflich ist — für den Menschen keinerlei Zwang, so oder so zu handeln. Gott richtet ferner mit Güte und Gnade und lässt nicht das strenge Recht walten, wie er selbst (Exod. 34, 6) von sich kund getan hat: “Langmütig und groß an Güte und Treue”, wozu unsere Weisen bemerken: “Gott ist langmütig sowohl für die Frommen als auch für die Frevler”. Ferner sagte der Prophet (Psalmist), der die Eigenschaften Gottes aufzählt: “Gott ist gütig allen” (Ps. 145, 9). Zum Schlusse heißt es: Je mehr Tugenden, desto mehr waltet die Güte Gottes, je mehr der Mensch sich in guten Handlungen übt, desto fester wurzelt die Tugend in ihm, nicht eine einmalige große Handlung, sondern viele kleine gute Werke soll er tun. Folgendes Gleichnis kann dafür gelten: Wenn jemand einem Mann 1000 Gulden auf einmal gibt, aber einem andern nichts gibt, so zeigt sich dabei der Wohltätigkeitssinn nicht in dem Masse, als wenn er die 1000 Gulden auf 1000 Leute verteilen und jedem 1 Gulden geben würde, denn dadurch gewöhnt man sich an Wohltun und eignet sich diese Tugend als einen festen Besitz an, während der erstere nur einmal eine gute Tat vollzieht und dann hört die Tugend der Wohltätigkeit bei ihm auf. Ebenso ist der Lohn eines solchen, der einen Gefangenen um 100 Denare auslöst, oder einem Armen 100 Denare schenkt, die er benötigt, nicht ebenso groß, als wenn er 10 Gefangene mit der gleichen Summe auslösen oder 10 Armen a 10 Gulden, die sie benötigen, schenken möchte. Darum steht: Auf die Menge, nicht auf die Grösse des Tuns kommt es an.
+
+Mishnah 16
+
+<b>wer sich leihen will, komme und leihe</b> d.h. er hat freie Wahl, der Mensch kann tun, was er will und ist nicht gezwungen, so zu handeln, wie er handelt. <b>treiben die Schuld vom Menschen ein</b> Bezieht sich auf den Tod und andere Strafen, die täglich unerwartet eintreten können.
+<b>alles ist vorbereitet für die Mahlzeit</b> Das ganze Diesseits hat nur den Zweck, sich für das Jenseits vor zubereiten.
+
+Mishnah 17
+
+<b>Wo keine Vernunft, ist auch kein Verstand, wenn kein Verstand, ist auch keine Vernunft</b> Verstand kann man sich aneignen, aber die Begriffe von einem Gegen stande erhalten wir, wenn wir die Form trennen (sie lösen) und ihn so betrachten (das Ding an sich), oder wir erfassen die getrennten Formen in ihrer Wesenheit auf, ohne dass wir Verstand darauf verwenden, aber in ihrer Wesenheit sind sie Verstand. Das wird Vernunft genannt, was eigentlich auch Verstand ist, wie auch Vernunft Verstand ist. Der Autor meint: Wenn wir nicht begreifen, haben wir keinen Verstand und wenn wir keinen Verstand haben, können wir nichts begreifen (das Ding an sich nicht begreifen). Das ist sehr schwer zu verstehen.
+
+Chapter 4
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+Siehe darüber die Erklärung im 10. Abschnitt von Traktat Sanhedrin. Die Weisen machten auf das Besondere aufmerksam, dass in der Thora eine Aneiferung zur Ausübung eines religiösen Gebotes vorkommt und so heißt es Deuter. 4, 41: “Damals sonderte Moses drei Städte diesseits des Jordans ab”, obwohl das bekanntlich gar keinen Zweck hatte, denn das Gesetz von der Errichtung der Zufluchtsstätte für einen Mörder (der absichtslos einen Mord beging) trat erst dann in Kraft, als die andern drei Städte in Palästina (jenseits des Jordans) zur Zufluchtsstätte eingerichtet wurden, aber die Weisen sagten: Moses wusste das, er sonderte sie aber deshalb diesseits des Jordans ab, weil er sich sagte: Jetzt habe ich Gelegenheit, ein religiöses Gebot zu erfüllen, so will ich es tun. Wenn nun Moses, der die Wahrheiten (von Gott) erhalten hat, der Vollkommenste unter den Vollkommenen, sich sehnte, noch die Hälfte eines religiösen Gebots hinzuzufügen, um so mehr müssen es diejenigen tun, deren Seele betrübt ist und deren Aussatz (Mangelhaftigkeit) bekannt ist.
+
+Mishnah 3
+
+<b>denn es gibt keinen Menschen, der nicht seine Stunde haben sollte wo ihm etwas gelingt</b> Und dir alsdann schaden oder nützen könnte, wenn es auch nur wenig wäre.
+
+Mishnah 4
+
+Wir erwähnten bereits früher, dass die Bescheidenheit zu den vorzüglichsten Eigenschaften gehört, sie steht in der Mitte zwischen Hochmut und Demut, die nur mit ענוה bezeichnet wird, nicht anders, aber für den Hochmut gibt es im Hebräischen viel Bezeichnungen, wie: רם ,גאה, ענים רמות, גובה לב, im Späthebräischen kommen noch die Ausdrücke גסות רוח, רוח גבוה und מתגאה vor. Das Gegenteil von alledem ist שפלות רוח. Wir setzten bereits im 4. Abschnitt auseinander, dass man sonst immer die Mittellinie einhalten muss, aber bezüglich der Demut muss man bis zum Äussersten gehen und muss sie im höchsten Grade üben, weil der Stolz und der Hochmut den Frommen so schädlich ist und soll auch nicht der geringste Stolz bei ihnen anzutreffen sein. …Ich will nun erwähnen, was die Weisen über Demut und Hochmut sagen: Deshalb heißt es: “Sehr, sehr sei demütig”, damit der Mensch nicht bei der Bescheidenheit stehen bleibe, die in der Mitte zwischen Hochund Demut steht, und etwas von Stolz annehme. Die Weisen sagen: Wenn die Weisheit eine Krone für das Haupt ist, ist die Demut eine Ferse für den Bänderschuh, denn es steht (Ps. 111,10): “Das Haupt der Weisheit ist die Gottesfurcht”, somit ist die Gottesfurcht höher als die Weisheit und liegt ihr zu Grunde. Ferner steht (Spr. Sal. 22, 4): “Die Ferse (Folge) der Demut ist die Gottesfurcht”, d.h. die Gottesfurcht findest du am Saum der Demut, somit ist diese viel mehr als Weisheit. Ferner steht (Megilla 31a): Folgendes steht erstens in der Thora, zweitens in den Propheten und drittens in den Hagiographen (heiligen Schriften): Überall, wo etwas von der Grösse Gottes erwähnt wird, kommt auch zugleich ein Ausspruch über die Herablassung Gottes (dem Menschen gegenüber) vor: In der Thora steht (Deuter. 10, 17): “Der große, mächtige und ehrfurchtgebietende Gott” usw. und hernach (V. 18) steht: “Er schaffet Recht der Waise und Witwe”. Zweitens steht in den Propheten (Jesajas 57, 15): “Hoch und heilig throne ich” und dabei: “Ich bin auch mit dem, der gebrochenen und gebeugten Gemüts ist” (ibid.). Drittens steht in den Hagiographen: “Machet Bahn dem auf Wolken Einherfahrenden, in Jah (erschallt) sein Name” (Ps. 68, 5), und (ibid. V. 6) steht: “Vater der Waisen und Richter der Witwen ist Gott” (s. Megilla 31a). Du kannst lernen von unserem Lehrer Moses, der die intellektuellen und ethischen Vorzüge in vollstem Masse besass und die alle auf die Stufe der Prophetie gerichtet waren. Er war Vater (Meister) in der Thora, Vater an Weisheit und Vater in der Prophetie und dennoch rühmte Gott nur seine Demut, wie Num. 12, 3 steht: “Der Mann Moses war der Demutsvollste auf Erden”. Es heißt: עניו מאוד, nämlich wegen seiner großen Demut, die fast ans andere Extrem reichte; auch steht, dass Moses sagte: “Was sind wir, dass ihr gegen uns murret” (Exod. 16, 7). Ebenso finden wir bei David, dem Gesalbten des Gottes Jakob und der so schöne Gesänge und Lieder für Israel verfasste, der ein geachteter König war, dessen Reich groß und dessen Schwert mächtig war, den Gott durch Moses uns ankündigte mit den Worten: “Es tritt hervor ein Stern in Jakob” (Num, 24, 17), er war ein Prophet, der bedeutendste unter den 70 Ältesten, wie es heißt (II Sam. 23, 8): ישב בשבת תחכמוני, und dennoch sagte er: “Ein geknicktes und gebrochenes Herz verwirfst du Ewiger nicht” (Ps. 51, 14). Ausserdem gibt es viele dergleichen Tugenden, die auf die hohe Bedeutung der Demut hinweisen. Ferner sprechen unsere Weisen bezüglich des Hochmuts (Sota 4b): Jeder, der hochmütig ist, sündigt ebenso, wie ein Götzendiener, da hier (Spr. Sal. 16, 5) steht: “Ein Greuel dem Ewigen ist jeglicher Hochmütige”, und dort (Deuter. 7, 26): “Du sollst keinen Greuel bringen in dein Haus”. Dann heißt es: Ein Hochmütiger gleicht einem solchen, der die Hauptsache (das Dasein Gottes) leugnet, wie (ibid. 8, 14) steht: “Dein Herz erhebt sich und du vergisst den Ewigen, deinen Gott”. Sie (die Weisen) sagten auch: Wer hochmütig ist, sündigt ebenso wie der, welcher Inzest begeht, da es heißt (Spr. Sal. 1. c.): “Ein Greuel dem Ewigen ist jeglicher Hochmütige”, und (Lev. 18, 27) steht: “Denn alle diese Greuel taten die Bewohner des Landes”. Ferner sagten sie: Wer sich stolz zeigt, ist bei Gott selbst einem Götzendiener gleich geachtet, wofür sie einen Beweis bringen, weil es (Jesajas 2, 22) heißt: “Lasset ab von dem Menschen, in dessen Nase Odem (d.h. Hochmut) ist; denn wofür במה ist er geachtet”. Lies nicht בַּמֶה, sondern בָּמָה, er wird einer Anhöhe, einem Götzendiener gleich geachtet. Auch heißt es: Einen Stolzen darf man töten und abhauen (verstümmeln), da es (Jesajas 10, 33) heißt: Die von hohem Wuchse sind gefällt, und (Deuter. 7, 5) steht: “Ihre Haine sollet ihr fällen”. Ferner sagten sie: Alle, die hochmütig sind, lässt Gott bei der Wiederbelebung der Toten nicht wieder aufleben, indem sie meinten, dass der Staub eines Hochmütigen nicht abgeschüttelt wird, weil (Jesajas 26, 14) gesagt ist: “Erwachet und jubelt, die ihr im Staube ruhet”, was besagt: Die sich im Leben dem Staube gleich achteten, d.h. demütig waren, werden einst wieder aufleben. Sie dehnten es noch weiter aus und sagten: Über einen Hochmütigen spricht (spottet) Gott, weil es (Ps. 138, 6) heißt: “Den Hohen erkennt er aus der Ferne”. Vieles dergleichen steht, so z. B., dass der Aussatz die Strafe für den Hochmut ist, mit Anspielung auf Lev. 14, 56: ולשאת ולספחת ולבהרת. Unter “ שאת erhabene Stelle“ ist der Hochmut zu verstehen, der beim Aussatz sich findet. Schliesslich heißt es (Sota 5a): “In Bann sei derjenige, der zuviel Stolz besitzt, aber auch derjenige, der gar nichts davon besitzt” (keine Selbstachtung hat) usw. Es heißt hier deshalb: “Sehr, sehr sei demütig”, denn die Hoffnung der Menschen ist Gewürm, d.h. du musst dich bezwingen, bis jede Spur von Stolz getilgt ist, indem du an das Ende deines Körpers denkst, an dem einst das Gewürm nagen wird.
+Du weisst aus der Schrift, dass, wer unvorsätzlich etwas übertritt, auch eine Sünde begeht und bedarf der Sühne durch ein Opfer, alsdann verzeiht ihm Gott, aber wie ein vorsätzlicher Sünder wird er durchaus nicht betrachtet, sondern hier meint der Autor der Mischna: Die Strafe für Entweihung des göttlichen Namens ist öffentlich, aber natürlich, je nachdem die Sünde war, geschah es vorsätzlich, büsst man die dafür bestimmte Strafe, und geschah es unvorsätzlich auch die dafür bestimmte Strafe öffentlich.
+
+Mishnah 5
+
+Wenn es heißt, man soll die Thora nicht zum Grabscheit verwenden, so meint man, du sollst sie nicht als Werkzeug verwenden, um davon zu leben, denn, wie am Schluss erklärt wird, bringt sich der um sein Leben, der von der Thora Nutzen zieht, d.h. er bringt sich um seinen Anteil an dem zukünftigen Leben. Das hat jedoch die Leute irre geführt, obwohl der Ausspruch so klar ist, sie verwarfen ihn und hängten sich an den einfachen Wortsinn, den sie nicht verstanden, aber ich will es jetzt erklären. Man hat sowohl einzelnen als Gemeinden bestimmte Gaben aufgelegt und irrtümlich die Leute veranlasst zu glauben, sie müssen geben und Weisen, Schülern und solchen, die sich mit der Thora beschäftigen und deren Handwerk die Thora ist, Hilfe leisten (sie unterstützen), was alles auf Irrtum beruht, denn weder in der Thora noch in den Büchern der späteren Weisen findet sich ein Anhaltspunkt dafür, nichts, worauf man sich berufen könnte, denn wenn wir über die Worte unserer Weisen nachdenken, finden wir nicht, dass sie Geld von den Leuten verlangten, sie sammelten kein Geld für geachtete und angesehene Hochschulen, weder für die Exilarchen, noch für ihre Richter, noch für solche, die die Thora verbreiteten, noch sonst für einen bedeutenden Gelehrten, noch für irgend welche aus dem Volke. Wohl finden wir in jedem Zeitalter, dass in allen Gemeinden wirklich Arme und wirklich Reiche waren und fern sei es von mir, die Glaubensgenossen in jenem Zeitalter zu verdächtigen, dass sie nicht Wohltätigkeit geübt und Almosen gespendet haben, denn wahrlich, wenn jener Arme (sc. Hillel) seine Hand ausgestreckt (hingehalten) hätte (dass man ihm etwas gebe), hätte man sein Haus mit Gold und Edelsteinen angefüllt, aber er wollte nichts annehmen, sondern er begnügte sich mit dem Verdienste von seiner Arbeit, wovon er sich ernährte, entweder reichlich oder kümmerlich, er verachtete die Gabe der Menschen, weil die Thora ihn davon abhielt. Du weisst bereits, dass Hillel der Ältere ein Holzhauer war, der zu Füssen von Schemaja und Abtaljon sass, der notorisch arm war und besondere Vorzüge hatte, wie du von seinen Schülern weisst, die ihn mit Moses, Aharon und Josua verglichen. Sein kleinster Schüler war Rabban Jochanan b. Sackai und sicherlich hätte man ihn (Hillel) nicht Holz hauen lassen (um sich davon zu ernähren), wenn man den Leuten seines Zeitalters erlaubt hätte, ihm etwas zu geben. Von R. Chanina b. Dosa soll ein Bathkol (eine Himmelsstimme) ausgerufen haben: Die ganze Welt wird wegen der Tugendhaftigkeit meines Sohnes Chanina gespeist und mein Sohn Chanina begnügt sich mit einem Kab Johannisbrot von einem Freitag zum andern (Tannith 24b) und verlangte von niemandem etwas. Karna war Richter in Palästina und Wasserträger und wenn Parteien zu Gericht vor ihm erschienen, sagte er zu ihnen: Stellet jemanden an, der für mich das Wasser trägt oder ersetzet mir das, was ich durch den Prozess versäume und dann will ich eure Streitsache entscheiden. (Nach Kethuboth 105a war es nicht Karna, der das sagte, sondern R. Huna, s. Randglosse.) Die Israeliten in jener Zeit waren doch nicht hartherzig, die keine Wohltätigkeit übten und wir finden nicht, dass ein Weiser von den armen Weisen seine Zeitgenossen schlecht gemacht hätte, weil sie ihm nicht Reichtümer gegeben haben, Gott bewahre! Allein sie (die armen Weisen) waren fromm, glaubten für sich an die Wahrheit, glaubten an Gott und an die Lehre Mosis, wodurch der Mensch eines jenseitigen Lebens teilhaftig werden kann, deshalb erlaubten sie sich selbst nicht, Geld von den Leuten zu fordern, weil sie einsahen, dass die Annahme von Geld den Namen Gottes bei der Menge entweihen würde, indem man glauben könnte, die Thora sei wie ein anderes Gewerbe, wovon man sich ernährt, wodurch sie in ihren Augen an Ansehen verlieren würde. Und wer dies tut, macht das Gotteswort verächtlich. Wahrlich, die Leute irren, welche sich erkühnen, der Wahrheit ins Gesicht zu schlagen und gegen die einfachen und klaren Aussprüche in der Bibel zu handeln, indem sie Geld von den Leuten nehmen, sei es, dass sie es ihnen gutwillig geben oder dass man es ihnen mit Gewalt fortnimmt, weil im Talmud folgende Tatsachen berichtet werden: Leute, die ein körperliches Gebrechen hatten oder sehr alt waren und keine Arbeit mehr verrichten konnten, diesen bleibt nichts anderes übrig, als Geld von andern zu nehmen. Was hätten sie sonst tun sollen? Sollten sie Hungers sterben? Das will die Thora doch nicht. Du findest auch eine Geschichte, die man zum Beweise dafür (dass Thoragelehrte Geld annehmen dürfen) anführt, indem es (Baba Mezia 84b) heißt: Es steht (Spr. Sal. 31, 14): “Sie ist gleich dem Kaufmannsschiffe, das aus der Ferne sein Brot bringt”, womit ein mit Leibesfehlem Behafteter gemeint ist, der keine Arbeit verrichten kann, aber wenn er arbeiten kann, hat die Thora es ihm nicht erlaubt. R. Josef führte Holz von einem Ort zum andern und sagte: Schön (gut) ist die Arbeit, denn sie erwärmt den, der sie verrichtet, d. h. bei der Mühe (dem Schweisse) seiner Glieder, denn bei dem Holzführen, was eine schwere Arbeit ist, wurde ohne Zweifel sein Körper warm, was er gern hatte und freute er sich darüber, denn er genoss von dem, was Gott ihm zugeteilt hatte, ausgezeichnet durch die Tugend der Genügsamkeit. Ich hörte auch, dass verrückte und verdrehte Leute ihre Ansicht darauf gründen (dass Gottesgelehrte Geld annehmen dürfen), weil (Berachoth 10b) die Weisen sagen: Wer (von den Menschen) einen Genuss haben will, soll ihn haben, wie Elisa (d.h. er darf annehmen, wie auch Elisa manches angenommen hat, z. B. von der Sunamiterin, II Kön. 4, 7) und wer keinen Genuss von andern haben will, soll sich dessen enthalten, wie Samuel, der Mann aus Rama getan hat (von dem I Sam. 7, 17 steht: “Seine Heimkehr war nach Rama, denn dort war sein Haus”, d.h. er nahm auf seinen Reisen nichts zu essen an, sondern kehrte immer gleich wieder nach Haus zurück), was jedoch mit dem, was die Gegner erweisen wollen, gar nicht zu vergleichen ist; aber das scheint mir der grösste Irrtum zu sein, davon überhaupt einen Beweis bringen zu wollen, obwohl die Sache ganz klar und jeder Irrtum dabei ausgeschlossen ist, denn Elisa hat von den Leuten gar kein Geld angenommen und um so weniger von ihnen etwas verlangt, oder, Gott bewahre, ihnen bestimmte Gaben auferlegt, er hat sich nur die Ehre gefallen lassen, die man ihm erwies, wenn man ihn eingeladen hat, sobald er vor jemandem vorüberging, er ass alsdann bei dem Manne entweder bei Tage oder bei Nacht und kehrte dann wieder zu seinen Geschäften zurück. Samuel jedoch ging überhaupt zu niemandem ins Haus und ass bei niemandem. Ähnlich sagten die talmudischen Weisen: “Wenn ein Gottesgelehrter sich daran ein Beispiel nehmen und gar nicht in ein Haus gehen will, darf er, will er sich aber von jemandem einladen lassen, wenn er vor ihm vorübergeht, da er für die Reise Speise nötig hat, darf er es gleichfalls”, weil man bereits davor gewarnt hat, bei einem zu essen, ohne dass man es nötig hat. Ferner heißt es (Pessachim 49a): “Ein Gottesgelehrter, der überall lange Mahlzeiten hält usw. (wird verschiedentlich bestraft).” Ferner steht (ibid.): “Von einer Mahlzeit, die nicht eines religiösen Zwecks wegen abgehalten wird, darf ein Gottesgelehrter nichts geniessen.” Wozu soll ich übrigens noch weiter darüber sprechen? Nur folgendes will ich noch erwähnen: Es heißt (Nedarim 62a): “Einst hatte jemand einen Weinberg, in den Diebe hineingingen und fand der Mann, dass seine Früchte täglich weniger werden, so dass es ihm nicht Zweifelhaft war, dass einer von den Dieben es auf den Weinberg abgesehen hatte, was ihn sehr ärgerte während der ganzen Zeit der Lese. Er las, soviel da war und liess die Trauben trocknen und sammelte die getrockneten Weintrauben ein. Die Leute pflegen aber dabei einzelne Beeren von den Datteln und von den Weinstöcken fallen zu lassen, was als herrenloses Gut zu essen erlaubt ist, das die Eigentümer für die Finder in Behältern hingelegt haben. Einmal kam R. Tarfon zufällig in den Weinberg, er setzte sich hin und las von den getrockneten Weintrauben, die zur Erde gefallen waren, auf und ass sie. Der Eigentümer des Weinbergs kam gerade dazu und hielt ihn für den Dieb, der immer die Früchte aus dem Weinberge gestohlen hatte, er kannte ihn zwar nicht, aber er hatte von ihm gehört (dass es einen großen Gelehrten namens R. Tarfon gebe). Er fasste ihn, bemächtigte sich seiner, tat ihn in einen Sack, nahm ihn auf den Rücken, um ihn in den Fluss zu werfen. Als R. Tarfon dies sah, schrie er und rief: Wehe dir, Tarfon, der Mann will dich töten! Wie dies der Eigentümer des Weinbergs hörte, liess er ihn gehen und floh, da er nach seiner Ansicht eine große Sünde getan hatte. Da grämte sich R. Tarfon von dem Tage an während seines ganzen Lebens und bedauerte es, dass er die Ehre der Thora (d. h, seine Berühmtheit als Thorakenner) benutzt habe, um sich dadurch das Leben zu retten.” Nun war R. Tarfon sehr reich und konnte sagen: Lass mich, ich will dir so und so viel Golddenare geben, er hätte sie ihm wirklich gegeben und brauchte er gar nicht zu sagen, dass er der (berühmte) R. Tarfon sei und hätte er sich durch sein Geld, nicht durch die Thora, retten können. Deshalb sagte man: Der Fromme grämte sich sein Leben lang darüber und sagte: Wehe mir, dass ich mich der Krone der Thora bediente, denn wer sich ihrer bedient, hat keinen Anteil an der ewigen Seligkeit und wird der Welt entrissen. Und sagten sie (die Weisen) auch, er (R. Tarfon) grämte sich, weil er sehr reich war und den Mann mit Gold hätte befriedigen können. Ebenso steht (Baba bathra 8a): “Rabbi (R. Jehuda hanassi) öffnete die Vorratskammern in einem Hungersnotjahre und sagte: Wer will, soll kommen und sich Nahrung holen, aber er muss ein Gottesgelehrter sein. Da kam R. Jonathan b. Amram und stellte sich vor ihn (Rabbi) hin, der ihn jedoch nicht erkannte. Jener sagte: Rabbi, ernähre mich. Da sagte Rabbi zu ihm: Hast du Bibel gelernt? Nein, gab jener zur Antwort. Hast du Mischna gelernt? Nein, lautete wieder die Antwort. Aus welchem Grunde soll ich dir Nahrung geben? Er antwortete: Ernähre mich wie einen Hund und wie einen Raben” (die auch Anspruch auf das menschliche Mitleid haben), d.h. wenn ich auch kein Weiser bin, so gib mir doch Nahrung, wie Gott auch ein unreines wildes Tier oder einen unreinen Vogel speist, denn ein Ungebildeter wird doch nicht weniger sein als diese Tiere. Darauf gab ihm Rabbi Nahrung, aber nachträglich bereute er es, dass er sich hat durch dessen Worte überreden lassen und sprach: Wehe mir, dass ein Am ha arez (Ungebildeter) von meinem Vermögen einen Genuss hatte! Die diesen Ausspruch hörten, sagten zu ihm: Vielleicht war der Mann Jonathan b. Amram, dein Schüler, der von der Thora keinen Nutzen haben will (und deshalb sich nicht als thorakundig ausgab), wenn er es vermeiden kann, selbst auf eine listige Weise. Man forschte nach und fand, dass es wirklich so war. Diese zwei Erzählungen mögen die Gegner (meiner Ansicht) zum Schweigen bringen. Die Thora erlaubt jedoch den Gottesgelehrten, einem andern Geld zu geben, dass er nach Gutdünken für sie Geschäfte mache und darf dieser ihnen den ganzen Verdienst überlassen, wenn er will, wofür er einen großen Lohn (von Gott) zu erwarten hat. Das ist es auch, was (Pessachim 53b) steht: “Wer Gelehrten Ware übergibt (damit sie davon Nutzen ziehen, eigentlich ihnen in den Beutel wirft, der erlangt eine erhabene Stufe im Himmel)”, oder was (Baba bathra 22a) steht: “Man darf die Ware, die Gottesgelehrten gehört, vor allen andern Waren verkaufen und darf man für sie zuerst auf dem Markte einkaufen.” Das sind die bestimmten Gaben, die Gott ihnen zugewiesen hat, ähnlich wie dem Aharoniden und dem Leviten Gaben und Zehnten bestimmt sind, was traditionell ist; denn dies beides tun die Kaufleute teilweise ehrenhalber, wenn auch keine Weisheit dabei ist und verdient ein Gottesgelehrter wenigstens so geehrt zu werden, wie ein Am ha arez. Ebenso hat die Thora für die Gottesgelehrten die königlichen Beisteuern, die Verpflegung des Heeres (auf einem Marsche) und sonstige für jeden einzelnen bestimmte Steuern, die Kopfsteuer genannt werden, herabgesetzt und soll die Gemeinde für sie die Steuern zahlen, was auch bezüglich der Errichtung einer Mauer und dergl. gilt. Auch wenn der Gottesgelehrte Geld hat, braucht er dazu nichts beizusteuern. Es entschied bereits R. Josef Halevi in Betreff eines Mannes, der an einem Orte Gärten und Weinberge hatte und davon mehrere tausend Golddenare an Steuern hätte zahlen sollen, dass er von jeder Steuer frei ist, weil er ein Gottesgelehrter war, obwohl selbst ein Armer in Israel an dieser Steuer hat teilnehmen müssen. Das ist Thoragesetz, wie die Thora auch die Aharoniden von dem halben Schekel befreite, wie wir am betreffenden Orte des näheren ausgeführt haben, und sie auch von allem befreit waren, was dem ähnlich war.
+
+Mishnah 6
+
+Die Verehrung der Thora besteht in den Belehrungen (Entscheidungen nach ihr), der Eifer (im Thorastudium) besteht in dem Tun und Handeln (nach ihr), auch indem man die Weisen ehrt, die die Thora bestehen lassen (erhalten) und die Bücher schätzt, die über die Thora verfasst wurden, das Gegenteil davon ist Entweihung der Thora.
+
+Mishnah 7
+
+Er fühlt sich stark in Entscheidungen und fällt sie ohne Angst und Furcht.
+
+Mishnah 8
+
+<b>Richte nie allein, denn nur der Einzige darf allein richten</b> Ein bei der Menge anerkannter Mann darf nach Sanhedrin allein richten, aber das ist nach dem Schriftworte, hier warnt man davor vom Standpunkt der Moral, nicht vom Standpunkt des rituellen Verbotes. <b>Nehmet meine Ansicht an, denn sie dürfen, aber du nicht</b> Wenn die Kollegen anderer Meinung sind, sollst du sie nicht nötigen, deine Ansicht anzunehmen, denn sie wissen, ob sie sich zu deiner Ansicht bekennen dürfen und du hast kein Recht, einen Druck auf sie auszuüben, um deine Ansicht durchzusetzen.
+
+Mishnah 9
+
+<b>Wer die Thora in Armut hält, wird sie schließlich noch in Reichtum halten können</b> Wer als Armer sich quält und Mühe hat, Zeit zum Thorastudium zu finden, wird noch als Reicher Thora lernen können, ohne dass ihn etwas vom Lernen fernhalten wird. <b>wer die Thora bei Reichtum nachlässig behandelt, wird sie schließlich bei Armut vernachlässigen müssen</b> Wer aber als Reicher nicht Thora studiert, weil er viel Geld hat, um viel an Mahlzeiten teilzunehmen, der wird noch arm werden und dann wird er keine Zeit haben, Thora zu lernen, weil er zu viel von Nahrungssorgen geplagt sein wird.
+
+Mishnah 10
+
+<b>sei demütig gegen jeden Menschen</b> d.h. nicht bloss vor Grossen und Vornehmen sollst du dich erniedrigen, sondern vor jeglichem Menschen, wenn du mit jemand zusammen sitzest, sprich mit ihm, als wenn er höher stünde als du, damit jeder Stolz dir fern sei. <b>Wenn du das Thorastudium (viel) unterbrichst, wirst du dagegen noch andere Abhaltungen haben</b> d.h. die Sorgen des Lebens, wie Nahrungssorgen und dergl., werden dich von der Thora abziehen.
+
+Mishnah 11
+
+Die Busse nach begangenen schlechten Taten und die gleich von vornherein geübten Guttaten verhindern die Plagen und Krankheiten des Menschen.
+
+Mishnah 12
+
+
+
+Mishnah 13
+
+Das Priestertum erhielt Aharon, das Königtum David und die Krone der Thora liegt für jeden da, wer will, kann sich mit ihr schmücken. Der Talmud sagt: Du wirst vielleicht meinen, dass diese Krone geringer an Wert sei, als die ersten beiden; so ist es nicht, sie ist vielmehr wertvoller als jene, denn in ihr sind jene mit enthalten, wie (Spr. Sal. 8, 15) steht: “Durch mich regieren Könige, und Fürsten geben gerechte Gesetze”. Ferner steht (ibid.): “Durch mich herrschen die Fürsten (V. 16), durch die Thora entsteht der gute Name”, d.h. die Erkenntnis und das Tun liegt in ihr (der Thora), denn dadurch erlangt man einen wahrhaft guten Namen.
+
+Mishnah 14
+
+Stütze dich nicht auf deine Vernunft, die dir sagt, du bedarfst der Genossen zum Studium gar nicht, auch nicht der Schüler, die dich anregen.
+
+Mishnah 15
+
+Besser ein Schüler bei großen Lehrern sein, als Lehrer für geringe Schüler, denn im ersten Falle nimmt man an Wissen zu und im letzteren ab. Dennoch sagten wir im Traktat Sanhedrin: Man nahm zum Vorsitzenden des 23gliedrigen Richterkollegiums den letzten der 71 Synhedristen, denn das war eine Rangerhöhung für den Betreffenden.
+
+Mishnah 16
+
+In dieser Welt soll man Tugenden sich aneignen, durch die man des jenseitigen Lebens teilhaftig wird, denn diese Welt ist eine Brücke, die zur künftigen Welt hinüberführt.
+
+Mishnah 17
+
+Wir setzten bereits im Abschnitt von Sanhedrin auseinander, dass nach dem Tode keine Vervollkommnung und Zunahme der Seelenkräfte möglich ist, aber der Mensch kann hienieden seine Tugenden vervollkommnen und vermehren, was Salomo mit den Worten (Koheleth 9, 10) andeutet: “Nicht Tat und Berechnung und Kenntnis und Weisheit gibt es in dem Grabe, wohin du gehst”, aber das Gute, das der Mensch tut, bleibt ihm für ewig und deshalb muss der Mensch in der kurzen Zeit seines Lebens sich anstrengen und darf seine Zeit nicht vergeuden, sondern muss sie dazu verwenden, sich Tugenden anzueignen, denn wenn er es nicht tut, ist der Schaden groß. Da man das Versäumte nicht gutmachen kann und das die Frommen wussten, suchten sie die Zeit nur zuzubringen mit Weisheit und mit Vermehrung der Tugenden. Sie brachten die meiste Zeit auf dem Wege der Wahrheit (der Gotteslehre) zu und vergeudeten nur wenig Zeit mit dem Materiellen und Irdischen, soweit es nötig war und nicht anders ging. Andere verwendeten ihre ganze Zeit auf das Irdische allein und gingen davon fort, wie sie kamen, wie Koheleth 5, 15 steht: “Ganz wie er gekommen, muss er gehen”; diese erleiden alle einen ewigen Verlust. Das Volk verkennt die Wahrheit in dieser Frage und meint, die erstere Klasse geht der Welt verlustig und die letztere Klasse gewinnt die Welt, was jedoch gerade umgekehrt ist, wie wir sagten. Sie machen die Finsternis zum Licht und das Licht zur Finsternis. Wehe über die, welche die Wahrheit tilgen! Salomo hat das Richtige getroffen mit seinem Buche Koheleth, worin er den Gewinn der (wahren) Welt preist und den Verlust schändet. Er erklärt, dass nach dem Tode von Gewinn und Erwerb dessen, wovon man hier sich trennen musste, nicht die Rede sein kann, was vollständig wahr ist. Wenn du das Buch (Koheleth) genau lesen wirst, wird die Wahrheit ans Licht gebracht werden.
+
+Mishnah 18
+
+Das ist klar und in den menschlichen Verhältnissen als Morallehre begründet, wovon man nicht bei Gelegenheit abgehen darf.
+
+Mishnah 19
+
+<b>und seinen Zorn von ihm abwenden</b> Es ist dies allerdings der Ausspruch Salomos, aber der Weise (sc. Samuel) bediente sich dieser Verse als Morrallehren und warnte vor einer solchen Sünde.
+
+Mishnah 20
+
+Was man in der Jugend lernt, behält man und vergisst es nicht leicht, während im Alter es umgekehrt ist. Das ist klar und einleuchtend. Weil ihre Ansichten noch nicht geklärt und sicher sind, und sich dagegen noch viel einwenden lässt. <b> es gibt einen neuen Krug, der voll ist von altem Wein und es gibt einen alten Krug, worin nicht einmal neuer Wein ist</b> d.h. bei manchen jungen Leuten findet man schon sichere und zuverlässige Lehrmeinungen, gleich altem Wein, wovon die Hefe abgesondert ist, wie es auch alte Leute gibt, die gar keine Weisheit besitzen und um so weniger unklare und verworrene Gelehrsamkeit besitzen.
+
+Mishnah 21
+
+
+
+Mishnah 22
+
+<b>der Schöpfer (der Welt) ist, er ist der Einsichtsvolle, Richter, Zeuge und Partei zugleich und er wird einst das Urteil sprechen</b> d.h. er richtet (bestimmt) jetzt alle fürs Leben, für den Tod und für alles Sonstige, was im Leben vorkommt und er wird einst bestimmen, wer in der zukünftigen Welt leben soll, wer Lohn (für die guten Taten) und Strafe (für die bösen Taten) erhalten soll. <b>Gelobt sei er, vor dem es kein Unrecht, keine Vergessenheit, kein Ansehen der Person und keine Bestechung gibt</b> Nicht etwa, um das Recht zu beugen, denn das braucht nicht gesagt zu werden, dass es Gott nicht tut, aber gemeint ist, er bevorzugt die guten Taten nicht, wenn der Mensch z. B. 1000 gute Taten und eine schlechte Tat vollzieht, so verzeiht Gott diese eine schlechte Tat nicht wegen der vielen Guttaten und nimmt von 1000 guten Taten nicht eine fort, um zu kompensieren, sondern er bestraft den Menschen wegen der einen Sünde und gibt ihm den vollen Lohn für die 1000 guten Taten. Er übt auch kein Ansehen der Person, sondern bestraft einen, der viel Tugenden besitzt, wegen eines geringen Vergehens, wie z. B. Moses beim Haderwasser bestraft wurde, weil er in Zorn geriet und anderseits Esau belohnt wurde, weil er Vater und Mutter ehrte, ebenso Nebukadnezar, weil er Gott verehrte. <b>denn du wirst mit Gewalt (gegen deinen Willen) gebildet, gegen deinen Willen geboren, gegen deinen Willen musst du leben und sterben</b> d.h. denke an die physischen Dinge, wobei der Mensch keine Wahl hat, wie unsere Weisen sagen: Alles liegt in Gottes Hand, nur nicht die Gottesfurcht. Es steht nicht: Du musst mit Gewalt und gegen deinen Willen sündigen, oder du musst mit Gewalt reisen, gehen oder stehen und dergl., denn das steht in der Gewalt des Menschen und hängt von seinem freien Willen ab, ohne dass ein Zwang dabei besteht, wie wir im 5. Abschnitt erklärten.
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>Durch 10 Aussprüche</b> Anfang Genesis von V. 3 bis V. 29 steht zehnmal das Wort ויאמר mit dem Worte בראשית (es steht aber ohne בראשית zehnmal ויאמר), wenn auch bei בראשית nicht ausdrücklich ויאמר steht, so ist es doch dazu zu denken, denn ohne Gottes Ausspruch wären Himmel und Erde nicht erschaffen worden. <b>Sie hätte doch durch einen einzigen Ausspruch erschaffen werden können?</b> Es hätte nur einmal ויאמר zu stehen brauchen, z. B. ויאמר אלהים יהיו שמים וארץ ויהי רקיע ויקוו המים usw., aber deshalb steht ויאמר bei jeder Schöpf ungsart, um kund zu tun, wie wichtig das Wesen derselben und wie schön alles angeordnet ist. Wer eine so geschaffene Welt zu Grunde richtet, fügt großen Schaden zu, wer sie dagegen erhält, erhält etwas Grosses, d.h. wer sie schädigt, schädigt sich selbst, da es in seiner Macht stand, die Welt zu erhalten oder zu Grunde zu richten, als wenn er das Endziel gewesen wäre bei der Schöpfung, wobei zehnmal ויאמר steht.
+
+Mishnah 2
+
+Unter Geschlechter sind die Worte der Thora gemeint: Der N. hat den X. erzeugt, einer nach dem andern. Diese und folgende Mischna wollen dem Menschen durch die Zahl 10 Moral geben und ihn aneifern, für sein Seelenheil zu sorgen durch moralische und geistige Tugenden, was dieser Traktat beabsichtigt.
+
+Mishnah 3
+
+Die 10 Prüfungen waren: 1. dass Abraham von Mesopotamien auswandern sollte; 2. die Hungersnot, die in Kanaan herrschte; 3. die Ägypter nahmen ihm sein Weib; 4. vier Könige bekriegten ihn; 5. er musste Hagar zur Frau nehmen, da er von Sara keine Kinder hatte; 6. die Beschneidung, die zu vollziehen an sich und Isaak ihm befohlen wurde; 7. der König von Gerar nahm ihm Sara fort; 8. die Vertreibung Hagars; 9. die Entfernung seines Sohnes Ismael aus dem Hause, wobei Gott zu ihm sagte (Gen. 21, 12): “Nicht lasse es dir leid sein wegen des Knaben” usw. Der Vers bezeugt auch, wie schwer dies Abraham aufnahm, da es (ibid. V. 11) heißt: “Und leid war die Sache sehr in den Augen Abrahams”, aber er beobachtete das Gebot Gottes und schickte sie (Hagar und Ismael) fort; 10. die Opferung Isaaks. 
+
+Mishnah 4
+
+Die 10 Wunder in Ägypten waren: Es wurden unsere Vorfahren von den 10 Plagen verschont und war jede Plage besonders für die Ägypter bestimmt und nicht für die Israeliten, was ohne Zweifel Wunder waren; auch sagt die Thora es bei jeder Plage, dass Gott sie nur für die Ägypter kommen liess, mit Ausnahme der Plage des Ungeziefers, wo das nicht ausdrücklich steht, aber es ist gewiss, dass Israel damit nicht bestraft wurde, und wenn auch bei ihm Ungeziefer gefunden wurde, so verursachte es ihm keine Schmerzen, wie auch die Weisen erklären, aber bei den übrigen Plagen ist es deutlich ausgesprochen. Bei Blut steht: “Die Ägypter konnten das Wasser aus dem Flusse nicht trinken”, ein Beweis, dass der Schaden nur sie allein traf. Bei den Fröschen steht: “Sie werden in dein Haus und in dein Schlafzimmer kommen.” Beim Gewild steht: “Ich sondere an jenem Tage das Land Gosen ab” usw. Bei der Pest steht: “Von dem Vieh der Kinder Israel starb nicht eins.” Bei Grind: “Der Grind war an den Bilderschriftkundigen und an ganz Ägypten.” Beim Hagel: “Nur im Lande Gosen, wo die Kinder Israel waren, war kein Hagel.” Bei Heuschrecken: “Die Heuschrecken kamen herauf über das ganze Land Ägypten.” Bei der Finsternis steht: “Allen Kindern Israel war Licht in ihren Wohnungen.” Dagegen sind die 10 Wunder, die beim Übergang über das rote Meer geschehen sein sollen, nur traditionell. Das erste Wunder, dass das Meer gespalten wurde, ist nach dem einfachen Wortsinn der Schrift aufzufassen, wie es heißt: “Die Wasser spalteten sich.” Das zweite Wunder war, dass die Wasser, nachdem sie gespalten waren, sie wie ein Gewölbe (gewölbtes Zelt) wurden, so dass sie die Gestalt eines Daches bekamen, nicht gewölbt und nicht abschüssig und war es so, als ob ein Loch im Wasser gewesen wäre, rechts und links und oben waren Wasser, was Habackuk mit den Worten bezeichnet (Habackuk 3, 14): “Du durchbohrst mit seinen Pfeilen das Haupt seiner Führer.” Das dritte Wunder war, dass das Land sich verhärtete und gerann, wie es heißt: “Sie gingen trockenen Fusses durchs Meer”, es blieb demnach auf dem Boden kein Lehm und kein Schlamm, wie bei andern Flüssen. Das vierte Wunder bestand darin, dass die Wege Ägyptens kotig und schlammig waren, wie es (ibid. V. 15) heißt: “Der Boden großer Gewässer.” Das fünfte Wunder bestand darin, dass die Wasser in viele Wege sich teilten, nach Anzahl der Stämme (Israels), wie ein runder Bogen, wie es (Ps. 136, 13) heißt: “Er teilte das Schilfmeer in Stücke.” Das sechste Wunder war, dass die Wasser gerannen und hart wie Stein wurden, weshalb es (Ps. 74, 13) heißt: “Du hast zerschmettert die Köpfe der Drachen auf dem Wasser”, d.h. die Wasser wurden so hart, dass man Drachenköpfe daran zerschmettern konnte. Das siebente Wunder war, dass die Wasser nicht wie sonst gerannen, d.h. nicht zu einem Stück, sondern zu mehreren Stücken, als wenn es Steine wären, und ordnete man sie einen nach dem andern, wie es (ibid.) heißt: “Du hast mit deiner Macht das Meer zerstückt.” Das achte Wunder war, dass das Meer zu Glas oder zu Schoham zerrann, d.h. es war hell und klar auf dem Meere, so dass man einen nach dem andern beim Übergang sehen konnte, wie es (Ps. 18, 12) heißt: “Wasserdunkel aus dichtem Gewölk”, d.h. die Sammlung der Wasser war wie der Himmel selbst so rein, d.h. so klar und hell war es auf dem Wasser. Das neunte Wunder war, dass süsse Wasser aus dem Meere flossen, die man trinken konnte. Das zehnte Wunder war, dass die Wasser gerannen, als sie ausflossen, nachdem man davon genommen, was man zum Trinken nötig hatte und dadurch nichts auf den Boden kam, wie (Exod. 15, 8) gesagt ist: “Es stand wie ein Damm Fliessendes”, d.h. was floss, gerann mitten im Meere. Wir finden auch in der Tradition, dass über die Ägypter beim roten Meere noch mehr Plagen kamen, als in Ägypten, aber alle waren von den 10 Arten, wie sie in Ägypten herabkamen, und teilten sie sich in verschiedene Arten am roten Meere, was angedeutet ist (I Sam. 4, 8) mit den Worten: “Das sind die Götter, welche Mizrajim schlugen mit allen Schlägen in der Wüste”, nämlich am Schilfmeer in der Wüste. Die 10 Versuchungen, wodurch sie Gott erproben wollten, stehen alle in der heiligen Schrift: 1. steht: Sie sprachen: “Gibt es denn keine Gräber in Ägypten?” 2. In Mara murrte das Volk über Moses und sprach: “Was sollen wir trinken?” 3. In der Wüste Sin, als sie sagten: “Wären wir doch lieber in Ägypten gestorben” (Exod. 16, 3). 4. Sie waren widerspenstig und liessen ent gegen dem Gebote vom Manna bis zum andern Morgen liegen (ibid. V. 20). 5. Sie suchten am Sabbath, wiederum gegen das Gebot, Manna aufzulesen (ibid. V. 27). 6. In Refidim murrten sie und stritten mit Moses (ibid. 17, 1 f.). 7. Sie machten am Choreb das goldene Kalb. 8. In Taberah verzweifelten sie an Gottes Allmacht und beklagten sich (Num. 11, 1). 9. Bei Kibroth ha taawah, als sie Fleisch verlangten, heißt es (ibid. V. 4): “Das Gesindel in seiner Mitte hatte Gelüste.” 10. In der Wüste Paran bei den Kundschaftern (ibid. 13, 26) und dort ist gesagt (ibid. 14, 22): “Sie versuchten mich schon zehnmal und hörten nicht auf meine Stimme.”
+
+Mishnah 5
+
+<b>es verlosch der Regen nicht das Feuer des Holzstosses</b> Der Altar stand mitten in der Tempelhalle, die war oben offen (unbedeckt) und doch löschte der Regen das Feuer nicht aus. <b>nie hat ein Wind die aufsteigende Rauchsäule verweht</b> Die von den Opfern aufstieg, denn bei der Opferung war Windstille.
+
+Mishnah 6
+
+<b>auch eine Zange, die mittelst einer andern angefertigt wird (die erste Zange war also durch ein Wunder erschaffen)</b> Denn wer hätte die erste gemacht? Wir erwähnten bereits im ersten Abschnitt (§ 3), dass sie (die Sadduzäer) nicht glaubten, dass der Wille Gottes zu jeder Zeit sich erneuere, sondern gleich bei der Schöpfung der Dinge legte Gott in die Natur die Kraft, die Dinge so zu gestalten, wie sie geschehen, sei es, dass es von jeher so geschah, was man natürliche Entwicklung nennt, oder sei es, dass es für ferne Zeiten eine Neuerung war, welches Wunder ganz gleich ist. Des halb sagten sie (die Weisen), dass am 6. Tage Gott der Erde die natürliche Kraft gegeben hat, Korach und seinen Anhang zu verschlingen, dem Brunnen, Wasser hervorzubringen, der Eselin (Bileams), zu reden usw. Unter כתב ist die Thora zu verstehen, die vor Gott geschrieben lag, wie es heißt: Es ist nicht bekannt, wo er (Moses) ist und dann steht (Exod. 24, 12): “Ich werde dir die steinernen Tafeln geben.” Unter מכתב ist die Schrift auf den Bundestafeln zu verstehen, wie es heißt: “Und die Schrift war eine göttliche Schrift, eingegraben in die Tafeln” (ibid. 32, 16). Du wirst aber vielleicht meinen, da alle Wunder in die Natur der Dinge seit den sechs Schöpfungstagen gelegt wurden, weshalb werden diese 10 Dinge besonders hervorgehoben? So wisse, dass es nicht ge schieht, um zu sagen, dass sonst kein Wunder ausser diesen in die Natur der Dinge gelegt wurde, sondern der Autor der Mischna sagt, dass bei diesen zehn in der Dämmerungsstunde die Wunderkräfte gelegt wurden, während bei andern Wundern es zur Zeit, wo sie wirksam waren, geschah. Z. B. am zweiten Tage, als die Wasser sich teilten, wurde ihnen die Wunderkraft verliehen, dass das Schilf meer zur Zeit Mosis, am Jordan zur Zeit Josuas und ebenso zur Zeit des Elia und des Elisa das Wasser sich teilen sollte. Und am vierten Tage, als die Sonne erschaffen wurde, wurde in sie die Kraft gelegt, dass sie einst still stehen soll zu jener Zeit, als Josua zu ihr sprach: “Steh still Sonne in Gibeon” (Josua 10, 12), ebenso andere Wunder, ausser den zehn, welchen in der Dämmerungsstunde (am Freitag) die Naturkraft gegeben wurde. Das Wort שמיר bedeutet ein kleines Reptil, welches Steine aushaut von besonderer Grösse, wenn man es an ihnen vorübergehen lässt und damit (dem Schamir) baute Salomo den Tempel. צבת bedeutet ein Gerät, womit der Schmied heisses Eisen anfasst, bis er das, was er verfertigen will, ausgeführt hat.
+
+Mishnah 7
+
+Ich werde zuerst die Charaktereigenschaften erwähnen, die sich oft in den Worten der Weisen wiederholen, z. B. kommen die Ausdrücke: חסיד, חכם גולם, עם הארץ, בור im Talmud vor. בור ist ein Mann, der weder geistige noch moralisch-ethische Vorzüge besitzt, d.h. keine Weisheit und keine Moral kennt, auch besitzt er kein Erkenntnisvermögen, als wäre er bar des Guten und des Bösen und er heißt deshalb בור, weil er einem Boden gleicht, wo nichts gesät wird, der שדה בור unbebautes Feld genannt wird, wie im Traktat Seraim es ausgeführt wird. עם הארץ ist ein Mann, der wohl ethische Eigenschaften besitzt, aber keine geistigen Vorzüge, d.h. er hat Anstand, Sitte, Bildung, aber keine Thorakenntnis, das ist ein עם הארץ, d.h. er ist gut für das Bewohntsein eines Landes (für die menschliche Gesellschaft) und für das Ansammeln der Provinzen, da er moralisch-ethische Eigenschaften besitzt, wodurch sein Verkehr mit andern gefällt, wie wir zu Anfang unseres Werkes erwähnten. Ein גולם ist ein solcher, der geistige und moralische Vorzüge besitzt, sie sind jedoch nicht vollkommen und geordnet, es ist alles bei ihm verworren und untereinander gemischt und ist ein Defekt dabei untermischt, weshalb ein solcher גולם heißt, um ihn mit einem Gerät zu vergleichen, welches ein Handwerker anfertigt, das zwar die Form eines Werkes hat, aber ihm fehlt noch die Vollkommenheit und die letzte Feile, wie z. B. wenn der Schmied ein Messer oder ein Schwert anfertigt, die zwar schon die Form haben, aber noch nicht abgeschliffen sind, noch nicht scharf genug gemacht und abgezogen, die Teile, die offen sein müssen, sind noch nicht geöffnet, kurz, es fehlt ihnen noch das Vollendetsein, diese werden vorher genannt גולמי כלי מתכית halbfertige Metallgefässe, wie im Traktat Kelim näher erklärt wird. Das Wort גולם ist hebräischen Ursprungs, wie es Ps. 139, 16 heißt: גלמי ראו עיניך, d.h. meine ungeformte Masse haben deine Augen gesehen, bevor sie noch menschliche Gestalt hatte, wo sie גולם hieß, gleich Lehm, der dazu bereitet ist, eine andere Gestalt anzunehmen, die vollkommener ist. חכם ist ein solcher, der die beiden Arten von vollkommenen Eigenschaften (die geistigen und moralischen Eigenschaften) besitzt. חסיד ist ein solcher חכם, der die moralischen Eigenschaften in so hohem Masse besitzt, dass er fast zu der äussersten Grenze (der Tugend, der allerhöchsten Tugendhaftigkeit) hinneigt, wie wir im 4. Abschnitt auseinandersetzten. Seine Taten sind mehr als seine Weisheit und deshalb wird er חסיד genannt wegen seiner vermehrten und übergroßen Frömmigkeit, denn jede ausserordentliche Eigenschaft einer Sache wird mit חסיד bezeichnet, mag es sich um eine gute oder schlechte Eigenschaft handeln. Hier steht: Der Weise besitzt diese sieben Vorzüge, die wichtige Grundsätze sind und deshalb werden gerade diese genannt, weil bei ihnen die Gemara (das Erlernen), das Lehren und das Tun angängig ist. Vier von ihnen sind moralische Eigenschaften, nämlich: Er (der Weise) spricht nicht in Gegenwart eines solchen, der bedeutender ist als er an Weisheit und ihm überlegen ist an Zahl (der Lebensjahre), er fällt dem andern nicht ins Wort, sondern wartet, bis er seine Rede beendet hat. Er rühmt sich auch nicht einer Sache, die er nicht kennt, was mit den Worten ausgesprochen ist: Was er nicht vernommen hat (durch Tradition), davon sagt er, ich habe es nicht gehört und ist nicht eigensinnig, sondern wenn er die Wahrheit weiss, bekennt er sie und sonst wenn es ihm möglich ist, auszuweichen und irrezuleiten, tut er es nicht, was die Worte bedeuten: Er bekennt die Wahrheit. Die drei geistigen Eigenschaften, die der Weise besitzt, sind folgende: 1. Wenn man ihn irreführen will durch etwas, ist er nicht vorschnell und bleibt im Zweifel an der Wahrheit, sondern er spürt bald dem Irrtum nach und klärt ihn auf, was die Worte bedeuten: Er ist nicht voreilig im Antwortgeben. Das jedoch ist leicht zu verstehen und gut zu begreifen, was der Ausspruch (der Mischna), der irreführen kann, um den Unterschied der Dinge zu finden, bedeutet. 2. Der Weise fragt das, was in einer Sache zu fragen nötig ist, er sucht kein tradiertes Wunder in der Naturwissenschaft und nicht einen natürlichen Grund in den überlieferten Wissenschaften und dergl. Der Gefragte antwortet der Frage gemäss, z. B. fragt man aus dem Gebiete der Naturwunder, antwortet er demgemäss, fragt man etwas, was tiefer liegt als dies, so antwortet er, wie er es nach seinem Verstande und seiner Natur nach kann, oder z. B. wenn man ihn fragt nach der Materie (nach dem Stoff), gibt er nicht die Ursache der Form zur Antwort oder man fragt ihn nach der Ursache der Form, gibt er nicht die Ursache des Stoffes zur Antwort, sondern antwortet mit der Teleologie, das heißt: Er fragt richtig und antwortet korrekt, dies folgt aus einer besonderen Klugheit (die der Weise besitzt). 3. Die dritte Eigenschaft ist, dass er (der Weise) sein Talmudstudium richtig einteilt, was früher kommt, nimmt er früher und was später kommt, später durch, was beim Lernen sehr vorteilhaft ist. Das besagen die Worte: Er spricht über das erstere zuerst und das letztere zuletzt. Bei einem Golem findet immer das Umgekehrte statt, weil ihm die Vollkommenheit mangelt, wie wir erklärten und er zu der Höhe (wie der Weise) nicht gelangt.
+
+Mishnah 8
+
+<b>Hungersnot durch Regenmangel</b> Hungersnot infolge Regenmangels ist, dass das Jahr nur wenig Regen hat, an manchen Orten regnet es und an manchen nicht und wo es regnet, gibt es auch nur wenig Regen. <b>Hungersnot infolge kriegerischer Unruhe</b> d.i. der Mensch beschäftigt sich mit Kriegsangelegenheiten, mit den Streitsachen und den Neuigkeiten (vom Kriegsschauplatz), die immer frisch eingehen, so dass der Boden brach liegen gelassen und zur Zeit der Aussaat nicht gesät wird zum Schrecken der Welt. <b>so tritt Hungersnot mit nachfolgendem völligen Verderben ein</b> d.i. es regnet überhaupt gar nicht, die Flüsse trocknen aus, ebenso die Bäche, wie es (Deuter. 28, 23) heißt: “Und der Himmel, der über deinem Haupte, wird Erz sein.
+Das erste ענוי הדין ist die Verzögerung eines Prozesses, wenn man mehrere Tage über die Rechtssache nachdenkt, obwohl sie klar ist. עוות הדין heißt, man richtet nicht nach Gebühr.
+
+Mishnah 9
+
+Wir erklärten öfter im Traktat Seraim, nach welcher Ordnung man die gesetzlichen Gaben vom Getreide entrichten muss und dort ist angegeben, dass man im 3. und 6. Jahre den ersten Zehnten absondern und ihn dem Levi geben musste, was in jedem Jahre geschah; dann sonderte man den Armenzehnt ab und gab ihn den Armen. Dieser Armenzehnt war an Stelle des zweiten Zehnt, den man in den übrigen Jahren der Schemitta absonderte. <b>Gaben für die Armen</b> d.i. leket, schichecha, pea, peret olleloth, denn am Suckothfeste muss man alles dies entrichten, weil da die Feldgeschäfte beendigt sind. Wer sie da entrichtet, gut, wo nicht, so bestiehlt er die Armen.
+
+Mishnah 10
+
+Ein Chassid tut viel Gutes, d.h. er neigt dem einen Extrem etwas mehr zu, während ein Frevler derjenige ist, der viel Fehler an der Seele hat, d.h. er neigt in seinen Taten dem andern Extrem zu, wie wir im 4. Abschnitt erklärten, denn wer das Seinige behalten und das Gut anderer noch dazu haben will, ist sehr leidenschaftlich (begehrlich) und heißt ein Frevler.
+
+Mishnah 11
+
+Beachte, dass der Dulder, dessen Geduld überaus groß ist, so dass er gar kein Gefühl für Zornesaufwallungen hat, fromm, und wer die schlechte Eigenschaft der schnellen Zorneserregung hat, Frevler genannt wird.
+
+Mishnah 12
+
+Beachte, dass hier der Ausdruck חכם Weiser gebraucht ist und nicht חסיד, weil es sich um intellektuelle, keine sittlichen Eigenschaften handelt, auch wird der letzte nicht רשע Frevler genannt, weil er ja nicht dafür kann, dass er schwer lernt und leicht vergisst, denn das Gegenteil lässt sich nicht erwerben.
+
+Mishnah 13
+
+Beachte, dass dieser, der sich nicht genügen lässt an seiner Gabe, sondern auch andere veranlasst, wohltätig zu sein, fromm genannt wird. <b>Frevler</b> Weil er so hartherzig ist, wird er Frevler genannt.
+
+Mishnah 14
+
+Es steht בהולכי לב“ה, d.h. beim Gehen ins Lehrhaus sind vier Unterschiede zu machen. Beachte, dass derjenige, der viel gute Eigenschaften sich erwirbt, ein Frommer, und wer darin lässig ist, ein Frevler genannt wird.
+Wenn du die geistigen und die moralischen Eigenschaften kennst und auch die verschiedenen Arten bei der Aneignung von Wissen und praktischen Tugenden, wenn du ferner die mittlere Linie und den Weg zur Praxis kennst, die man Guttaten nennt und auch das, was über die Mittellinie etwas hinausgeht, welcher Taten sich die bekannten und berühmten frommen Leute befleissigen, wenn du ferner kennst das Zuviel und das Zuwenig, welches beides schlecht ist, wobei aber eins von den beiden Extremen eher den Namen “schlecht” verdient, wovon das eine Sünde und das andere unrechtmässige Tat heißt, wie z. B. die Enthaltsamkeit ohne Zweifel etwas vollendet Gutes und die große Leidenschaft etwas vollendet Schlechtes ist, spürt man aber gar keinen Trieb zum Genuss, obwohl das auch schlecht ist, das doch nicht allein großer Leidenschaft gleicht, was Sünde oder unrechtmässiges Handeln heißt; es ist alsdann nicht mehr Enthaltsamkeit, sondern neigt etwas zu dem Mangel an Gefühl für jeden Genuss hin, wie es dem Vollkommenen ziemt. Und wenn du dies verstehen wirst, wirst du wissen, dass derjenige, der noch etwas mehr als Enthaltsamkeit übt, fromm genannt wird, wie wir vorher sagten, und wer gar keine Leidenschaft spürt, Sünder heißt. Deshalb steht bei einem Nasiräer (Num. 6, 11): “Der Priester sühne ihn, weil er sich vergangen hat gegen seine Seele”, wie wir im 4. Abschnitt (oben S. 14 u. 15) des näheren auseinandersetzten. Aus alledem, was wir voranschickten und erklärten, wirst du erkennen, wer בור, wer עם הארץ, wer גולם, wer חכם und wer רשע, wer חסיד und wer חוטא genannt zu werden verdient. Diese sieben Namen werden sieben Arten von Menschen beigelegt, je nachdem sie Tugenden oder Laster an sich haben und je nachdem sie sich an die geistigen Eigenschaften gewöhnt, wie wir vorher erklärten. Man legte die Namen bei, je nach den Umständen eines Mannes, wenn z. B. jemand lasterhafte Eigenschaften an sich hat, nennt man ihn רשע, wie wir auseinandersetzten, und wenn jemand geistige Vorzüge besitzt, sie aber zum Schlechten anwendet, so wird der bei den Weisen (Talmudisten) רשע ערום, ein listiger Frevler genannt, und wenn es ein Frevler ist, der den Menschen schadet, d.h. er besitzt moralische Defekte, die den Menschen schädlich sind, wie z. B. Frechheit, Grausamkeit (Strenge) und dergl., so wird er רשע רע genannt. Ebenso wenn jemand geistige Vorzüge und schlechte moralische Eigenschaften hat, wodurch er andern schadet, wird er חכם להרע, ein Weiser im Bösehandeln, genannt, wie der Vers (Jeremias 4, 22) sagt: “Weise sind sie, Böses zu tun, aber Gutes zu tun, verstehen sie nicht”, d.h. ihre geistigen Vorzüge benutzen sie zu bösen Taten und nicht zu guten. Der Mann jedoch, in welchem alle geistigen Vorzüge und moralischen Eigenschaften vereinigt sind, so dass es weder einen geistigen Vorzug, noch eine moralische Eigenschaft gibt, die er nicht besitzt — was sich nur selten findet und die Philosophen sagen, dass das Wesen des Menschen davon sehr weit entfernt ist, jedoch unmöglich ist es nicht — wo immer ein solcher Mann sich findet, nennt man ihn einen göttlichen Mann, wie er auch in unserer Sprache genannt wird, muss er nach meiner Ansicht מלאך השם genannt werden, wie es (Richter 2,1) heißt: “Es ging hinauf ein Abgesandter des Ewigen von Gilgal.” Die Philosophen sagten: Es sei ausgeschlossen, dass ein Mensch gefunden werde, in dem sich alle Laster vereint finden sollten ad infinitum, ohne irgend welche geistige Vorzüge und bezüglich der moralischen Eigenschaften, ohne dass nicht auch eine Tugend darunter (unter den Lastern) sein sollte, und wenn es der Fall sein sollte, was allerdings fernliegend ist, so benennen sie das mit: Ein Tier unter den bösen wilden Tieren, die schädlich sind, wie es Salomo mit דוב שכול bezeichnet, d.h. die Vereinigung von Torheit und Schädlichkeit. Von diesen fünf zusammengesetzten Namen (aus zwei Wörtern bestehend) bedeuten vier etwas Schmachvolles, nämlich die Bezeichnungen: רשע ערום, רשע רע חכם להרע und דוב שכול, einer aber bedeutet etwas Grosses und zwar das allergrösste, das man sich denken kann, d. i. איש אלהים, der göttliche Mann, der מלאך השם. Der Vers spricht es deutlich aus, was unter מלאך השם zu verstehen ist, nämlich ein solcher Mann, der geistige und moralisch-ethische Vorzüge besitzt, wie es (Maleachi 2, 7) heißt: כי שפתי כהן ישמרו דעת ותורה יבקשו מפיהו כי מלאך ה׳ צבאות הוא. Unter דעת sind alle geistigen Vorzüge zusammengefasst, weil nur dadurch Vollkommenheit zu erlangen ist. Ferner steht: ותורה יבקשו מפיהו, was ein Beweis seiner Vollkommenheit ist infolge seiner ethischen Vorzüge, wie wir im 7. Abschnitte (oben S. 28 flg.) erklärten; denn das beabsichtigt vor allem die Thora. Deshalb steht auch: “Alle ihre Pfade sind Friede” (Spr. Sal. 3, 17). Wir erklärten dort auch, dass der Friede zu den ethischen Vorzügen gehört. Zum Schluss steht dann: כי מלאך ה׳ צבאות הוא
+
+Mishnah 15
+
+<b>Schwamm</b> Wer sich an alles erinnert, aber nicht zwischen Wahrem und Falschem zu unterscheiden versteht, der gleicht einem ספוג, d.h. Wolle (Wassermoos) des Meeres, die alles aufsaugt. <b>Trichter</b> Wer sofort etwas auffasst, aber nichts behält, weder Wahres noch Unwahres, gleicht einem Trichter. <b>Seiher</b> Wer die schlechten Lehren behält und die wahren Lehren, worauf die Tat wie Wein auf der Hefe ruht, vergisst, so dass nur Hefe zurückbleibt und das Klare und Wahre fortgeht, gleicht einem Seiher. <b>Sieb</b> Das Sieb lässt den Staub, das Schlechte durch und behält das bessere Mehl, das dünne Mehl, das man nicht verwenden kann, geht heraus und es bleibt das dicke, was das feine Mehl ist (ebenso lässt ein guter Schüler die schlechten Lehren unbeachtet und beherzigt die guten).
+
+Mishnah 16
+
+Liegt der Grund der Liebe in etwas Irdischem, so hört sie auf, sobald das Irdische aufhörte und gewichen ist und muss das Geheimnis (der Liebe), das sich immer erneuert, in dem Geheimnis der Ursache liegen; ist aber der Grund der Liebe ein göttlicher, wie die wahre Erkenntnis (Gottes), so kann eine solche Liebe nie aufhören, weil der Grund das Wesen der Liebe ewig dauern lässt (wie Gott ewig ist).
+
+Mishnah 17
+
+
+
+Mishnah 18
+
+Das ist so nach dem Grundsatz von Belohnung und Bestrafung, denn wer nicht bloss streitet, um den andern zu widerlegen, sondern um das Wahre zu erkennen, dessen Worte werden bestehen und nie aufhören. <b>dem gelingt es nicht, Busse zu tun</b> Wer die Menschen zum Richtigen anleitet, den wird Gott belohnen, indem er ihn von der Sünde abhält, und wer die Menschen irreführt, den wird Gott bestrafen, indem er ihn von der Busse abhält, das ist klar, und nichts schwierig dabei, wenn du verstehst, was wir im 8. Abschnitt als Hauptgrundsatz dabei aufstellten.
+
+Mishnah 19
+
+Unter “wohlwollendes Auge” ist die Genügsamkeit, unter נפש שפלה die Enthaltsamkeit zu verstehen, unter רוח נמוכה ist die ausserordentliche Demut gemeint, wie wir in dem vorigen Abschnitt auseinandersetzten. Die drei entgegengesetzten Dinge sind: die Geldgier, d. i. das böswillige Auge, die große Leidenschaft, d. i. נפש רחבה, und der Hochmut, d. i. רוח גבוהה. Die drei Vor züge wurden unserem Erzvater Abraham bekannt gegeben und bei wem sich die ersten drei Tugenden finden, der wird ein Schüler Abrahams genannt, weil er sich nach dessen Sitten richtet. Bei wem jedoch die drei entgegengesetzten fehlerhaften Dinge sich finden, gehört zu den Schülern Bileams, da er dessen Sitten nachahmt. Ich werde nun die Stellen anführen, wo die Tugenden Abra hams, und die Stellen, wo die Fehler Bileams erkennbar sind; sie finden sich alle in der Thora: Von der Anspruchslosigkeit (w. Genügsamkeit) Abrahams steht Gen. 14, 23: “(Abraham sagte zum König von Sodom:) Ich nehme weder Faden noch Schuhriemen, noch irgend etwas, was dir gehört” usw. Das ist der höchste Grad von Genügsamkeit, dass jemand großen Reichtum verschmäht und nicht das Geringste annimmt. Von der Enthaltsamkeit Abrahams er zählt die Schrift (ibid. 12, 11): “Als er nahe daran war, nach Ägypten zu kommen, sprach er zu Sara, seinem Weibe: Siehe doch, ich weiss, dass du ein Weib von schönem Ansehen bist”, wozu (Baba Bathra 77a) bemerkt wird: Er hat nur an diesem Tage ihr ganz ins Gesicht gesehen, was der höchste Grad von Enthaltsamkeit ist. Ferner bemerken sie (die Talmudisten) zu dem Verse Gen. 16, 6: “Abraham sprach zu Sara: Hier hast du deine Magd in deiner Hand, tue mit ihr, was dir gut dünkt in deinen Augen”, davon ist bewiesen, dass Abraham gar keinen Umgang mit der Hagar haben wollte. Ebenso, als Sara ihn bat, sie (die Hagar) mit Ismael fortzuschicken, so dass sie ihn hinderte, sich ihr (der Hagar) zum Zwecke des ehelichen Umgangs zuzuneigen, heißt es, es tat Abraham nur leid wegen des Ismael, nach Gen. 21, 11: “Leid war die Sache sehr in den Augen Abrahams um seines Sohnes willen.” Alles das sind Beweise von der Enthaltsamkeit Abrahams. Und in seiner großen Bescheiden heit sagte er: “Ich bin nur Staub und Asche” (Gen. 17, 27). <b>gehört zu den Schülern des Frevlers Bileam</b> Die Geldgier Bileams des Frevlers wurde dadurch bekannt, dass er von Aram Naharajim des Geldes wegen kam, das ihm als Lohn versprochen wurde, um Israel zu verfluchen, wie Gott sagte (Deuter. 23, 5): “Er (Balak) hat gegen dich gedungen den Bileam, den Sohn Beor” usw. Seine große Leidenschaft bezüglich des Beischlafes war aber der Grund, dass er Balak den Rat gab, er soll den Frauen frei geben, mit Israel zu buhlen. Er setzte bekannte Buhldirnen zu ihnen, was er nicht geboten haben würde, wenn nicht seine große Leiden schaft gewesen wäre, die die Unzucht ihm für erlaubt erscheinen liess, denn das Gebot der Menschen richtet sich nur nach ihrer Gesinnung, da die Guten nichts Böses gebieten, sondern sich davor in acht nehmen. Im Vers (Num. 31,16) steht: “Siehe, sie waren den Kindern Israels auf den Rat Bileams” usw. Und die Weisen (Sanhedrin 105a) sagten: “Bileam hat seiner Eselin beigewohnt und es ist kein Zweifel daran, dass derjenige, welcher solche Gedanken hat, auch diese betätigt.” Sie (die Weisen) bringen gegen Bileam einen Beweis von dem Verse (Ps. 55, 24): “Du aber, o Gott, wirst sie stürzen in die Grube des Verderbens, die Männer des Blutes” usw., nämlich: weil er (Bileam) ein Mann des Blutes war, was die Ursache gewesen ist, dass Israel während einer Seuche starb; auch war er ein Mann des Truges, denn er ersann Betrügereien, um Böses zu tun. Man bringt nun den Schülern Abrahams einen Beweis von dem Verse (Spr. Sal. 8, 21): “Zu verleihen meinen Freunden Habe und ihre Schätze fülle ich”, wie es auch heißt (Jesajas 41, 8): “Der Same Abrahams, meines Lieblings.”
+
+Mishnah 20
+
+Obwohl es heißt: Ein frecher Mensch kommt ins Gehinam, gebietet man doch anderseits den Mut, den man zeigen muss, wenn z. B. Lehrer zurechtweisen und dergl., gleichsam, als wollte der Autor der Mischna sagen: Bediene dich zuweilen einer Untugend, wenn es sich um die Vollführung des göttlichen Willens und um die Anerkennung der Wahrheit der göttlichen Lehre handelt, wie der Prophet (Psalmist) sagt (Ps. 18, 28, 27): “Mit dem Krummen windest du dich”, aber unter der Bedingung (darfst du dich des Freimuts bedienen), wenn deine Absicht ist, der Wahrheit zu dienen. Deshalb steht auch: “Um den Willen deines himmlischen Vaters zu erfüllen.” Zu den Wohltaten, welche Gott dieser Nation (Israel) erwiesen, gehört auch, dass er ihr Schamhaftigkeit verliehen hat, wie es (Jebamoth 79a) heißt: Die Kennzeichen der Nachkommen Abrahams sind, dass sie verschämt, barmherzig und wohltätig sind. Ferner steht (Exod. 20,17): “Damit Ehrfurcht vor ihm auf eurem Antlitz sei, dass ihr nicht sündigt.” Nachdem nun der Vorzug der Schamhaftigkeit dargetan wurde, folgt das Gebet am Schluss: Wie du, o Gott, uns damit begnadigt hast, so begnadige uns, dass du bald in unsern Tagen deine Stadt (Jerusalem) erbauest!
+
+Mishnah 21
+
+
+
+Mishnah 22
+
+<b> denn in ihr ist alles enthalten, schaue auf sie</b> Sieh die Wahrheit, welche darin enthalten ist, mit deinem Verstande ein, wie das Targum das Wort וירא mit וחזא übersetzt. <b>werde alt und hinfällig im Gesetzstudium</b> Beschäftige dich mit der Gotteslehre bis ins Greisenalter und auch dann weiche nicht von ihr, um dich etwas anderem zuzuwenden.
+
+Mishnah 23
+
+Die (Talmudisten) sagen: Von der Weisheit hat nur das Bestand, was du mit Mühe erlerntest, arbeite und habe Ehrfurcht vor dem Lehrer; das Lesen von Büchern zum Vergnügen (Romane) oder zur Erholung (Novellen und andere populäre Schriften) hat keinen Bestand (keinen dauernden Wert) und keinen Nutzen. Im Talmud wird zu dem Verse (Koheleth 2, 9): “Auch אף meine Weisheit stand mir bei” bemerkt: Die Weisheit, welche ich im Zorn באף (bei Mühe und Qual) lernte, stand mir bei, weshalb man befahl, den Schülern Furcht einzuflössen und sagte man: Beobachte Strenge (eigentl. wirf Bitteres oder Galle) gegen die Schüler (s. Kethuboth 103 b).
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diff --git "a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Pirkei Avot/English/Der Kommentar des Maimonides zu den Spr\303\274chen der V\303\244ter, zum ersten Male ins Deutsche \303\274bertragen von Rabbiner Dr. Meyer Rawicz, 1910 im Selbstverlag des Verfassers.  .txt" "b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Pirkei Avot/English/Der Kommentar des Maimonides zu den Spr\303\274chen der V\303\244ter, zum ersten Male ins Deutsche \303\274bertragen von Rabbiner Dr. Meyer Rawicz, 1910 im Selbstverlag des Verfassers.  .txt"
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+Rambam on Pirkei Avot
+רמב"ם משנה אבות
+Der Kommentar des Maimonides zu den Sprüchen der Väter, zum ersten Male ins Deutsche übertragen von Rabbiner Dr. Meyer Rawicz, 1910 im Selbstverlag des Verfassers.  
+https://www.talmud.de/tlmd/die-mischnah/
+
+Rambam on Pirkei Avot
+
+
+
+Chapter 1
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+Mishnah 1
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+Mishnah 2
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+Mishnah 3
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+Mishnah 4
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+Mishnah 5
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+Mishnah 6
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+Mishnah 7
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+Mishnah 8
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+Mishnah 9
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+Mishnah 10
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+Mishnah 11
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+Mishnah 12
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+Mishnah 13
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+Mishnah 14
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+Mishnah 15
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+Mishnah 16
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+Mishnah 17
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+Mishnah 18
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+Chapter 2
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+Mishnah 1
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+Mishnah 2
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+Mishnah 3
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+Mishnah 4
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+Mishnah 5
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+Mishnah 6
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+Mishnah 7
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+Mishnah 8
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+Mishnah 9
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+Mishnah 10
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+Mishnah 11
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+Mishnah 12
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+Mishnah 13
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+Mishnah 14
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+Mishnah 15
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+Mishnah 16
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+Chapter 3
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+Mishnah 1
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+Mishnah 2
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+Mishnah 3
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+Mishnah 4
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+Mishnah 5
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+Mishnah 6
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+Mishnah 7
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+Mishnah 8
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+Mishnah 9
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+Mishnah 10
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+Mishnah 11
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+Mishnah 12
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+Mishnah 13
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+Mishnah 14
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+Mishnah 15
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+Mishnah 16
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+Mishnah 17
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+Chapter 4
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+Mishnah 1
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+Mishnah 2
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+Mishnah 3
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+Mishnah 4
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+Mishnah 5
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+Mishnah 6
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+Mishnah 7
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+Mishnah 8
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+Mishnah 9
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+Mishnah 10
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+Mishnah 11
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+Mishnah 12
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+Mishnah 13
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+Mishnah 14
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+Mishnah 15
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+Mishnah 16
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+Mishnah 19
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+Mishnah 20
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+Mishnah 21
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+Mishnah 22
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+Chapter 5
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+Mishnah 1
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+Mishnah 2
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+Mishnah 3
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+Mishnah 4
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+Mishnah 5
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+Mishnah 6
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+Mishnah 7
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+Mishnah 8
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+Mishnah 9
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+Mishnah 10
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+Mishnah 11
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+Mishnah 12
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+Mishnah 13
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+Mishnah 14
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+Mishnah 15
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diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Pirkei Avot/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Pirkei Avot/English/Sefaria Community Translation.txt
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+Rambam on Pirkei Avot
+רמב"ם משנה אבות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rambam on Pirkei Avot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+We have already explained the description of how the transmission happened in the introduction of our words in this essay. And [so] our intention here is only to explain the words of piety and ethics alone, to encourage the acquisition of certain virtues the benefit from which is great. And we will also elaborate to warn about certain vices that [bring] much damage. And [for] the rest, I will only explain the words and some of the concepts, because their concepts are [already] clear, except for a few of them.
+<b>Be deliberate in judgment: </b> That they should delay in reaching the verdict and not determine it quickly before they [fully] understand it. As it is possible that new matters will be revealed to their eyes that were not revealed at the beginning of [their] thought.
+<b>and make a fence for the Torah:</b> they mean to say the decrees and ordinances that distance a man from sins. As He, may He be blessed stated (Leviticus 18:30), "And you shall guard My guarding." And it was said in its explanation (Moed Katan 5a), "Make a guarding [fence] for My guarding."
+
+Mishnah 2
+
+He is saying that with wisdom, and that is the Torah; and with enhancement of [good] traits, and that is acts of lovingkindness; and with the fulfillment of commandments, and that is the sacrifices [referred to in the mishnah as service] - there will be a continuous refinement of the world and ordering of its existence in the most complete way.
+
+Mishnah 3
+
+A reward (<i>pras</i>) is what one calls a benefit that is granted to a person by someone who does not gain from him, but [rather] does it by way of kindness and grace. [It is] like when a man tells his servant or his young son or his wife, "Do such and such and I will give you a dinar or two." That is the difference between a reward and a wage (<i>sachar</i>), since a wage is that which is given by [way of an] obligation. And this pious one said that you should not serve God, may He be blessed, in order that He will do good to you and benefit you with kindness and that you should hope for the benefit and serve Him for its sake. Indeed, serve Him like servants that are not hoping for endowment or the giving of kindness. He meant with this that they should serve Him from love, as we said in Chapter Ten of Sanhedrin. And nonetheless, he did not exempt us from fear [of God]. And [so] he said, "Even as you serve from love, do not discard fear completely, 'and may the fear of Heaven be upon you.'" As the commandment of fear has already come in the Torah, and that is its stating (Deuteronomy 6:13), "Fear the Lord, your God." And the sages said (Yerushalmi Berakhot 9:7), "Serve from love, serve from fear," and they said that the one who loves will not forget a thing from that which he was commanded to do, and the one who fears will not do what he was warned from doing - as fear is a great pathway with the negative commandments, and all the more so, with the arational commandments. And this sage had two students - one whose name was Tsadok and one whose name was Beitos. And when they heard him say this statement, they went out from in front of him and one said to his fellow, "Behold, the teacher said explicitly that there is no benefit and punishment for a person and there is no hope at all" - as they did not understand his intention. And one strengthened the hand of his friend and they exited the group and left the Torah. One group connected itself to one and another group to his fellow. And the sages called them Sadducees and Boethusians. But when they could not gather congregations due to that which follows from this belief - as this evil belief disengages the united, all the more so will it not unite the disengaged - they leaned towards belief in the thing which they could not deny among the masses. As if they would put this out of their mouths, [the masses] would have killed them. I mean to say [that this thing is] the words of Torah. And [so] each one said to his party that he believes in the Torah, but disagrees with the transmission [of its oral explanation] - that it is not true. And this was to exempt themselves from the accepted commandments and ordinances and decrees. Since they could not push off everything - the written [Torah] and the received [explanation].  And also [this way], the way of interpretation was broadened for them. Since once the explanation was given to their choice, he was able to be lenient in what he wanted and to be strict in what he wanted. [This is] since he did not believe in the fundamentals at all, yet he sought things that would still be accepted by some people. And these evil groups came out from then. And they are called Karaites in these lands - I mean to say, Egypt. And their names among the sages are Sadducees and Boethusians. And they are the ones that began to question the transmission and to explain all of the verse according to what appears to them without listening to the sage at all, [which is] the opposite of what He, may He be blessed, stated (Deuteronomy 17:11),  "You shall act in accordance with the instructions given you and the ruling handed down to you; you must not deviate from the verdict that they announce to you either to the right or to the left." 
+
+Mishnah 4
+
+<b>"A meeting house":</b> A house of meeting, meaning to say that you should make your house always available for the gathering of sages, like in synagogues and houses of study (<i>batei midrash</i>); such that if a man says to his fellow, "Where can I meet with you, where can I confer with you," he will [answer] him, "In the house of x."
+
+Mishnah 5
+
+<b>"Open":</b> That you should have a gate open to the path of wayfarers, such that every wayfarer that need something or is hungry or thirsty will enter the house immediately.
+<b>"may the poor be members of your household":</b> He is saying that it is necessary that the servants be the poor and the indigent. And this is more fit than purchasing slaves. And so would the sages condemn the purchase of slaves and praise one whose servants and members of his household were the poor. 
+<b>They so stated with his wife:</b> It is known that the majority of talk with women is about matters of sex. Because of this, he said that increasing conversation with them is forbidden, since he "causes evil to himself." He means to say that he acquires lowly traits for his soul, and that is the abundance of desire.
+<b>"and neglects the words of Torah":</b> It is understood that he wastes time with other occupations.
+<b>"and, in his end, he inherits Geihinam":</b> because of this conversation of rebellion, and he obligates himself in the punishment.
+
+Mishnah 6
+
+<b>"Make for yourself a mentor":</b> He means to say even if he is not fit to be your mentor; still place him upon you as a mentor, so that you can give and take (discuss and argue) with him, and as a result of this the study of wisdom will come to your hand. As the study of a man on his own is good, but his study from someone else will be better established in his hand and it will be more clear - and even if he is like him in wisdom or below him. And so did they elucidate the explanation of this commandment. And he said, "<b>acquire for yourself a friend"</b>. He said it with an expression of acquisition and he did not say, "Make for yourself a friend," or "Befriend others." The intention of this is that a person must acquire a friend for himself, so that all of his deeds and all of his matters be refined through him, as they said (Taanit 23a), "Either a friend or death." And if he does not find him, he must make efforts for it with all his heart, and even if he must lead him to his friendship, until he becomes a friend. And [then] he must never let off from following [his friend's] will, until his friendship is firmed up. [It is] as the masters of ethics say, "When you love, do not love according to your traits; but rather love according to the trait of your friend." And when each of the friends has the intention to fulfill the will of his friend, the intention of both of them will be one without a doubt. And how good is the statement of Aristotle, "The friend is one." And there are three types of friends: a friend for benefit, a friend for enjoyment and a friend for virtue. Indeed, a friend for benefit is like the friendship of two [business] partners and the friendship of a king and his retinue; whereas the friendship for enjoyment is of two types - the friend for pleasure and the friend for confidence. Indeed, the friend for pleasure is like the friendship of males and females and similar to it; whereas the friend for confidence is when a man has a friend to whom he can confide his soul. He will not keep [anything] from him - not in action and not in speech.  And he will make him know all of his affairs - the good ones and the disgraceful - without fearing from him that any loss will come to him with all of this, not from him and not from another. As when a person has such a level of confidence in a man, he finds great enjoyment in his words and in his great friendship. And a friend for virtue is when the desire of both of them and their intention is for one thing, and that is the good. And each one wants to be helped by his friend in reaching this good for both of them together. And this is the friend which he commanded to acquire; and it is like the love of the master for the student and of the student for the master.
+<b>"and judge every person as meritorious:"</b> Its subject is when there is a person whom you do not about him if he is righteous or if he is wicked and you see him doing an act or saying something and if you interpret it one way it will be good and if you interpret in another way it will be bad - [in this case,] take it to the good and do not think bad about it. But if the man is known to be famously righteous and of good deeds; and an action of his is seen that all of its aspects indicate that it is a bad deed and a person can only determine it to be good with great stretching and a distant possibility, it is fit that you take it that it is good, since there is some aspect of a possibility that it is good. And it is not permissible for you to suspect him; and about this did they say (Shabbat 97a), "The body of anyone who suspects proper ones will be struck." And so [too] when it is an evildoer and his deeds are famous, and afterwords we see him that he does a deed, all of the indications about which are that it is good but there is an aspect of a distant possibility that it is bad; it is fit to guard oneself from him and not to believe that it is good, since there is a possibility for the bad. And about this is it stated (Proverbs 26:25), (Also) "Though he be fair-spoken do not trust him, etc." But when he is not known and the deed is indeterminate towards one of the two extremes; according to the ways of piety, one must judge a person as meritorious towards whichever extreme of the two extremes [would be the case].
+
+Mishnah 7
+
+<b>"Do not befriend an evildoer":</b> in [any] type of friendship and companionship, so that you will not learn from his deeds. And we have already elucidated in the previous chapters that a man learns from the vices [found] in the company of evildoers. And he said [further] if you sin or you see that one sin, do not be confident and say that God, may He be blessed, will only punish him in the world to come; and do not despair of quick vengeance from Him for this sin.
+
+Mishnah 8
+
+ <b>"The judges' advisers (literally, organizers)":</b> They are people that study the arguments and the laws until the people become experts in their cases. As they compose questions and answers: when the judge says this, answer him that; and when the litigant argues this, so should be your answer - as if they are organizing the case, and the litigant is [coming] in front of them. And that is why they are called the judges' organizers - it is as if they organize the cases in front of them. And they warned them from being similar to them; meaning to say to teach one of the litigants an argument that will benefit him and to say to him, "Say this," or "Refute [an opposing claim] in such and such a way." And even if he knew about him that he was the victim and that his fellow's claim against him is false according to what he truly thinks, nonetheless, it is not permissible for him to teach him an argument that will save him or benefit him at all.
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+This 'government' (<i>rishut</i>) is the authorities. And in these three traits there is refinement of faithfulness and of the world. As with the absence of work, things will be tight for him and he will rob and be unfaithful. And with the pursuit of lordship, he will have challenges in the world and bad things; as since people will be jealous of him and disagree with him, he will lose his faithfulness. [It is] as they said (Sanhedrin 103b), "Once a man is appointed an officer over the community below, he becomes an evildoer above." And so [too, regarding] familiarity with the government in the early days and coming close to it, it was very unusual to escape from [the damage caused by] it in this world. As he will not pay attention to anything except that which brings him close to it. And you know the matter with Doeg - and even though the authority with which Doeg became close was the anointed of God and a prophet and God's chosen one, may He be blessed.
+
+Mishnah 11
+
+"Evil waters" is a nickname for heresy. And they said, "Be careful with your words" among the masses, and there should not be in in your words [something] that can support a different interpretation [than what you mean]. As if there are heretical men there, they will interpret them according to their beliefs. And the students will have already heard them from them and they will turn to heresy. And they will think that these were your beliefs and there will be a desecration of God, as happened to Antigonos with Tsadok and Beitos.   
+
+Mishnah 12
+
+<b>"Of the disciples of Aharon":</b> They said (The Fathers According to Rabbi Nathan 12) that when Aharon, peace be upon him, sensed that the insides of a person were bad or they told him that his insides were bad or that he had a sin in his hand, he would greet him first and would be friendly towards him and would speak much with him. And that man would become embarrassed about himself and say, "Woe is to me! If Aharon knew what is hidden in my heart and the evil of my actions, he would not permit himself to [even] look at me, all the more so to speak to me. And yet he treats me with the presumption that I am a proper man. [Hence] I will confirm his words and his thought and I will return to the good." And he would become from his students who learn from him. And the Holy One, blessed be He, stated when He described him with this trait (Malachi 2:6), "He walked with Me in peace and righteousness, and brought many back from iniquity." And it is this famous matter about him that Hillel had in mind. And he also said when a man's name spreads for greatness, its termination will be announced. And he would also say, that God, may He be blessed, kills the one who doesn't read [the Bible] much, but the one who does not learn at all is fitting to be killed [now]. And [he also said] that one who "uses the crown" will die, meaning to say one who earns a livelihood from Torah and receives [tangible] benefit from it. And this was his intention in this statement, as will be explained in this tractate (Rambam on Pirkei Avot 4:5). And it is stated by way of mnemonic, "Student (yes), another man (no)," meaning to say that it is not permissible for a Torah scholar to receive service from any man except for his students.     
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+He said, "If I myself will not be the one that arouses my soul to virtue, who will arouse me, as I have no one to stimulate me from outside," like we have elucidated in the second chapter (Eight Chapters 2). "And since it is in my power to incline my soul to any side that I want, what deed have I done from the good deeds." It is as if he is [questioning] himself and saying, "What am I?" [This is] to say, "What is [becoming of] me? I am not complete, even if I did this matter." And afterwards he went back and said, "If I do not acquire these traits now in the days of my youth, when will I acquire them? Not in the days of old age, as it is difficult to veer from [one's] characteristics at that time because the acquisitions and the traits have hardened and settled - whether they are virtues or whether they are vices." And the wise one said (Proverbs 22:6), "Educate a youth according to his way, and he will also not veer from it when he gets old."
+
+Mishnah 15
+
+He said to make Torah study the center and the main thing and your other affairs secondary to it - whether they turn up or whether they not turn up, since there is no damage [from their] absence. And they said (Bava Metzia 87a), "The righteous say little and do much" - like our father, Avraham, who designated one loaf of bread and brought "curds and milk and a calf" (Genesis 18:8) and three <i>seah</i> of fine flour. "And evildoers say much and do not do even a little" - like Efron who gave everything [away] in his words, but in practice did not even leave one small coin from the [purchase price].
+<b>"a pleasant countenance":</b> That is when he interacts with the creatures calmly and with pleasant and welcome words.
+
+Mishnah 16
+
+<b>Rabban Gamliel says, "Make for yourself a mentor, remove yourself from doubt and do not frequently tithe by estimation."</b> That which he commanded here to  make a mentor is not regarding study, but rather legal decisions: place for yourself a mentor, that you can rely upon in the forbidden and the permissible, and you can remove yourself from doubt. [It is] as they say in Talmud Yerushalmi Moed Katan 1:10, "Go and bring me an elder from the marketplace and I will rely upon him and permit [it] to you." And so [too] did he command to flee from putting out tithes by estimation, because it is from the doubts.
+
+Mishnah 17
+
+The wise one has already stated (Proverbs 10:19), With many words, there is no lack of transgression." And the reason for this is that most words add superfluity and sin, as I will elucidate now. As when a man increases his words, he will certainly transgress, since it is impossible that there will not be in his words one word that is not fit to say. And one of the signs of the wise is minimization of words, and one of the signs of the foolish is the multitude of words. And the sages have already said that the minimization of words is proof of the high virtue of the forefathers. And when a man was pedigreed they would say, "The pedigreed one of Babylonia is the quiet one." And it is said in the Book of Characteristics that one of the sages was seen to be silent, since he did not say speech that was not fitting to speak and he only spoke very little. And they said to him, "What is the reason for your great silence?" And he said, "I have examined all speech and I have found it divided into four divisions.
+The first division is completely injurious, without benefit, like the cursing of people or vulgarity and similar to them; such that to speak with them is complete idiocy.
+And the second division is injurious on one side but beneficial on the other side, like the praise of a man to gain benefit from him. But in that praise will be that which will anger his enemy and so [the speech] will injure the one being praised. And one should refrain from this speech because of this reason, [such] that they not speak things from this division as well.  
+And the third division is words that have no benefit and no injury like most of the speech of the masses: how was wall x built?; how was hall y built; or the telling of the beauty of house x or the multitude of delicacies of country y; and similar to these. These are extraneous words - one who says such words is excessive and there is no benefit in them.
+And the fourth division are words that are completely beneficial, like the speech about the wisdoms and about the virtues and the speech of a person about what is specific to him, in that his life depends upon them and through them will his existence continue. And he must speak this." He said, "Any time I hear words, I examine them. And if I find that they are from this fourth division, I speak them. But if they are from the other divisions, I am silent about them." And the [author] of the [Book of] Characteristics examined this man and his wisdom which is to avoid three-fourths of speech, and [found] that this wisdom is the one that needs to be taught. And I say that speech is divided into five parts according to the Torah's obligation: 1) We are commanded about it; 2) We are warned against it; 3) The disgusting; 4) The beloved; 5) The permissible.
+The first division is that which one is commanded about - and it is reading the Torah and studying it and reading its analysis. And this is an obligatory positive commandment, as it is stated (Deuteronomy 6:7), "and you shall speak in them." And it is as weighty as all of the other commandments [put together]. And it has already been said about the imperative of study that which not even a part of would fit in this [entire] composition. 
+The second division is the speech that is forbidden and that we are warned against, such as false testimony, talebearing and cursing. And the words of the Torah teach about this division. And also [included] are foul speech and evil speech.
+And the third division is the disgusting that has no benefit to a man for himself, but is not a sin and not rebellious - like the speech of the masses about what happened and what was and what are the customs of King x in his chamber and how was the cause of y's death or how did z become rich. And the sages call these idle talk; and the pious ones made efforts for themselves to refrain from this division of speech. And it was said about Rav, the student of Rabbi Hiya, that he did not speak idle talk all of his days. And from this division is also when a person disgraces a virtue or praises a vice - whether they be intellectual or dispositional.
+And the fourth division is the beloved, and that is speech in praise of intellectual virtues or dispositional virtues and in disgrace of both types of vice - to awaken the soul to the virtues with stories and songs, and to prevent the vices in these same ways. And also to praise the distinguished and to acknowledge their virtues, so that their practices be valued in the eyes of people and that they walk in their ways; and to disgrace the bad about their vices, so that their action and their memory be disgraced in the eyes of people and that they distance themselves from them and not act according to their practices. And this division - meaning to say, study of the virtuous traits and distancing from traits of vice - is called <i>derekh erets</i> (the way of the world).
+The fifth division is the permissible and is the speech about what is specific to a person about his business, his livelihood, his food, his drink, his clothing and the rest of what he needs for himself. And it is permissible - it is not beloved or disgusting. Rather, if he wants, he can speak what he wants of it, and if he wants, he will not speak [it]. And with this division, a person is praiseworthy when he minimizes his speaking of it. And the men of ethics have warned about increasing words in it. But the forbidden and the disgusting does not require a warning nor a commandment, as it is fitting to be completely silent from it. However the commanded and the beloved [speech], if a person could speak in it all of his days, it would be good. However one must be careful about two things: The one is that his deeds match his words, as they said, "Pleasant are the words that come out of the mouth of one who does them." And about this matter did he intend in his saying, <b>"And the exposition [of Torah] is not what is essential, but the action."</b> And the sages say to a righteous one that [specifically] he teach the virtues, in their saying, "Expound, and for you it is fit to expound." And the prophet stated (Psalms 33a), "Rejoice, righteous ones in the Lord; for the straight is praise beautiful." And the other matter is terseness and that he make efforts to maximize content with few words and not that the matter be the opposite. And this is what they said (Pesachim 3a), "A man should teach his students in the brief way." And know that songs, that are composed in any language that it be, must be examined for their contents - if they are following the way of speech that we have divided. And indeed, I have clarified this even though it is clear [already], because I have seen elders and and pious men from the people of our Torah when they are at a wine party like a wedding or something else and a person wants to sing an Arabic song - even if the subject of that song is praise of courage or generosity and that is from the division of the beloved, [as well as] when it is in praise of wine - they push it off with every angle of distancing, and it is not permissible according to them to hear it. And when the lyricist sings one of the Hebrew canticles it is not bad in their eyes if it is from the things that we are warned against or which are disgusting. And this is complete foolishness, as speech is not forbidden or extraneous or beloved or disgusting or commanded in its saying because of the language that it is in, but rather because of its content. As if the content of that song is virtue, he is obligated to say it - in any language that it my be. But if the intention of that song is vice in any language that it should be, it is forbidden to say it [- in any language that it should be]. I also have what to add to this: When there are two canticles and they express the same content of arousing the power of desire and praise for it and to rejoice the soul with it - and it is vice and it is from the division of disgusting speech since it enthuses and arouses a trait of vice, as is clarified in our words in the fourth chapter - but one of the two canticles is in Hebrew and one is in Arabic or vernacular; listening to the Hebrew and speaking it is more disgusting to the Torah due to the level of the language, as it is only right to use it for virtues. All the more so if they require to put into it a verse from the Torah or from the Song of Songs about that matter - as then, it goes from the division of the disgusting to the division of the forbidden and what is warned against. As the Torah forbade to make the words of prophecy types of song for vice and disgusting things. And since we have mentioned evil speech in the division of forbidden speech, I saw [fit] to elucidate it and to mention a little of what is mentioned about it. As people are in great blindness about it and it is the great sin that is always in people - and all the more so about what the sages said (Bava Batra 164b) that a person does not escape from tangential evil speech on any day. And who would give that we escape from evil speech itself! And evil speech is the recounting of the evils of a man and his blemishes and the disgracing of a man of Israel in whatever side of disgrace that it be - and even if the disgraced was lacking as was spoken. As evil speech is not that he lie about a man and attribute to him that which he does not do, as that is called putting out a bad name on his fellow. However evil speech is that when he disgraces the disgraces of a person, even about his actions that he truly does, [such] that the speaker sins and the one who hears him sins. They said (Arakhin 15b), "There are three that evil speech kills: the one who speaks it, the one who listens to it and the one they are speaking about." And they said, "The one who listens to it more than the one who speaks it." And tangential evil speech is the mention of the blemishes of a man without clarification. Shlomo said about this matter that sometimes one who mentions the blemishes of a person without clarification shows that he does not have knowledge of that which is understood from his words and that he did not intend this, but rather intended another matter - as he said (Proverbs 26:18-19), "Like a madman scattering deadly firebrands, arrows, is one who cheats his fellow and says, 'I was only joking.'" And one of the sages from among the wise ones already praised in a large group the writing of a scribe that he showed him; and the rabbi condemned the act of the praiser and said (Mishnah Arakhin 3:5), "Go and stop your evil speech." [He meant] to say that you are causing his disgrace with your praise of him in the large group. As from them is one who loves him and one who hates him, and his enemy will be forced to mention his blemishes and his evils when he hears his praises. And that is an extreme distancing from evil speech. And the language of the Mishnah (Mishnah Arakhin 3:5) is "the judgment against our ancestors in the wilderness was sealed only because of their evil speech" - meaning to say the matter of the scouts about which it was stated (Numbers 13:32), "And they put out slander of the land." And they, peace be upon them, said (Arakhin 15a), "And if these that only put out a bad name on trees and stones become liable for what they became liable, how much more is it so for someone who speaks about the disgrace of his fellow!" And this is the language of the Tosefta (Talmud Yerushalmi Peah 1:1): For three sins is there retribution to a person in this world and he does not have a share in the world to come - idolatry, sexual immorality and murder; and evil speech corresponds to all of them [together]. And they said in the Gemara (Arakhin 15b) [that] with idolatry comes the expression, 'the big' - and that is its stating (Exodus 32:31), "Alas, this people is guilty of a big sin." And with the sin of sexual immorality also comes the expression, 'the big' - and that is its stating (Genesis 39:9), "and how can I do the big evil, this one." And with the sin of murder also comes the expression, 'the big' - and that is its stating (Genesis 4:13), "Is my sin too big to carry?" But with evil speech comes the expression 'the big ones' (plural)." [It] means to say that it corresponds to the three of them [together] - and that is its stating (Psalms 12:4) "tongue speaking big things.'" And they spoke about this unsettling sin very much. And the end of that which is said is that "Anyone who speaks evil speech denies the fundamental [faith], as it is stated (Psalms 12:5), 'They say, "By our tongues we shall prevail; with lips such as ours, who can be our master?"'" Indeed, I have said a little of what they said about this sin; even though I have written at length, in order that a man distance himself from it with all of his ability and make his intention to be quiet - meaning to say from this division of speech. 
+
+Mishnah 18
+
+Judgement is the administration of a country with fairness. And we have already explained in the fourth chapter that truth is the intellectual virtues and that peace is the virtues of character. And when these three are found, existence will be as perfect as is possible, without a doubt.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+It is clear that the straight path is the good actions which we have elucidated in the fourth chapter (Eight Chapters 4), and they are the  virtues of moderation. As through them a person acquires a fine disposition and he will have a good way with people. And he said it is "<b>praiseworthy for the person adopting [it], And praiseworthy to him from [other] people</b>." And afterwards, he said that he needs to be careful with a commandment that he thinks is light - like rejoicing in the holiday, and study of the Holy Tongue - as with a commandment the great weightiness of which is clear to you - like circumcision and <i>tsitsit</i> (fringes) and slaughtering of the Pesach sacrifice. And there the reason for this is <b>for you do not know the reward given [for the fulfillment] of [the respective] commandments</b>. And the elucidation of this matter is as I will say. And it is that the entire Torah has positive commandments and negative commandments. It is true that Scripture elucidated the punishment of each negative commandment except for a few of them. And one is obligated the death penalties for some of them and excision and death at the hand of the Heavens and lashes for some of them. And we know from all of the punishments of the negative commandments which of the prohibitions are great and which ones of them are below them. And they are eight levels: The first level - and it is the greatest of them - are those things for which one is obligated stoning. And the one below it are the ones that obligate burning. And the third are the ones that obligate killing (decapitation). And the fourth are the ones that obligate strangling. And the fifth are ones that obligate excision. And the sixth are ones that obligate death at the hand of the Heavens. And the seventh are ones that obligate lashes. And the eighth are negative commandments for which we do not give lashes. And from these levels we can know what is the weightiness of a sin or its lightness. But what is the reward from God, may He be blessed, of each of the positive commandments is not elucidated. And all of this is so that we do not know which commandment requires that we keep it much and which commandment is below it. Rather He commanded to do matter x and y and He did not make known the reward of which one of them is greater from God, may He be blessed. And because of this one needs to be careful about all of them. And because of this principle, they said (Sukkah 25a), "One who is engaged in a commandment is exempt from [another] commandment," without comparing [the weight of] the commandment that he is involved in to the other one from which he is refraining. And for this, they also said (Pesachim 64b et. al.), "We do not skip over commandments," meaning to say that when you chance upon the performance of a commandment, do not skip over it and leave it to do another commandment. And afterwards he said that even though the [relative] desirability of each commandment is not elucidated, there is an angle of comparison. And that is that every positive commandment wherein you find that one who transgresses it is obligated a great punishment, know that there is also a great reward in doing [the commandment]. And the example of this is that circumcision, slaughtering the Pesach sacrifice, resting on the seventh [day] and the making of a parapet are all positive commandments. Yet the obligation of one who does work on Shabbat is stoning, but the one who refrains from circumcision or the sacrifice on the holiday is obligated [only] excision and the one who 'places blood in his house' (by refraining from setting up a parapet) violates a negative commandment [without a tangible punishment], and that is that which is stated (Deuteronomy 22:8), "do not place blood in your house." And from here you know that the reward of Shabbat is greater than the reward of circumcision and the reward of circumcision is greater with God, may He be blessed, than the reward of making a parapet. And that is the matter of his saying, <b>"Also, weigh the loss [that may be sustained through the fulfillment] of a commandment against the reward [that may be obtained] for [fulfilling] it."</b> And he also said "the gain of a transgression," when you do not do it - this too is not elucidated. However you can learn it from the punishment of the sin. When the sin for which the sinner was punished is great, the reward for his refraining from it is according to that level of greatness, as is elucidated in Kiddushin 39b in their saying, "Anyone who sits and does not commit a sin is given a reward like the one who does a commandment" - and we have already explained it there.  And the expression of the Torah of actions being known to Him, may He be blessed, is like that when our teacher Moshe, peace be upon him, stated (Exodus 32:32), "from Your book that you have written." 
+
+Mishnah 2
+
+By <i>derekh erets</i> (the way of the world), he meant involvement in a livelihood. And his saying, "and leads to sin" is as I explained it in another place [about] their saying (Kiddushin 29a), "In the end he will steal from the creatures." And about his saying, <b>"And as for you, I credit you with a great reward, as if you [yourselves] had done it [on your own],"</b> it is the word of God to those who work for the community. As sometimes they are prevented from doing a commandment while they are occupied with the needs of the community. And he said that God, may He be blessed, counts the reward upon them as if they had done that commandment even though they did not do it, since they were involved with the needs of the community for the [sake of the] name of Heaven.
+
+Mishnah 3
+
+We have already explained (Rambam Pirkei Avot 1:10) that the government (<i>rishut</i>) is the authorities in the early days. And he is recounting their traits and warning about them.
+
+Mishnah 4
+
+We have already made known in the fourth chapter that there is no reason to separate from the community except due to their dereliction, as we explained over there. And he said that even though a person has a distinctive character trait in his soul and he has strengthened it, he should not remove his hand from redoubling his doing good and adding to its reinforcement. And he should not be be certain [about it] and say, "This virtue has already reached my hand and it is impossible that it will fall away." As it is possible that it will fall away. And that is [the meaning] of his saying, <b>"until the day of your death."</b> 
+And <b>something that cannot be heard</b> is that the simple meaning of the words be very distant and negligible. And [only] when the person examines them carefully will he see that they are true words. And he warns against this path of speech, as he says, "Do not have your words require a distant explanation and extra examination and [only] then will the listener understand them."
+<b>"When I will be available":</b> He means with this, when I am available from this business (not busy). And this is similar to what preceded of the commands of his colleague, Shammai (Avot 1:15), "Make your Torah fixed."
+
+Mishnah 5
+
+A boor (<i>bur</i>) is one who does not have wisdom nor [proper] traits. And an ignorant person (literally, a man of the land - <i>am haarets</i>)  is one who does not have intellectual virtues but he would have some character virtues. And [the meaning of] a person prone to being ashamed is known. And an impatient person is one who is impatient about everything and gets angry. And the matter of striving is to accustom your soul and lead it to acquire the virtues. And since there are no wise men [there] to teach you, you should teach yourself. And the [Aramaic] translation of (Genesis 32:25), "and a man struggled with him" is "and a man strived with him" (Onkelos Genesis 32:25). And they said that the Torah is not found with men of pride and arrogance and not with those that go to far lands. And they supported this by way of a flourish with a verse and said (Eruvin 55a), "'It is not in the heavens, that you should say, etc. Neither is it beyond the sea, etc.' (Deuteronomy 30:12-13)." They said, "It is not with the arrogant (who elevate themselves like the sky) and it is not with those that go across the sea."
+
+Mishnah 6
+
+He means to say that you were killed because you killed someone else. And the one who killed you will be be killed in the future. The intent of this statement is that bad actions will return upon the head of their doers, as he stated (Proverbs 5:22), "The wicked man will be trapped in his iniquities." And he stated (Psalms 7:16), "He has dug a pit and deepened it, [etc.]." And the sages said (Sanhedrin 90a), "With the measure that a person measures, [so] is he measured." And it is something that is apparent to the eye at every moment and every time and every place that anyone who does evil and creates types of violence and vice is himself injured by those same evils that he created - since he taught the craft that would cause damage to him and to others. And so [too regarding] anyone who teaches a virtue [in] that he creates a good action from the good, a benefit of that action will reach him - since he taught a thing that will do good to him and to others. And the words about this in the verse are very good - he stated (Job 34:11), "For He pays a man his action."
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+He praised Rabbi Eliezer [for] his good memory in comparing him to a plastered pit that does not lose its waters. And he praised Rabbi Yehoshua [for] the virtues of character, in that through them is a person made happy and honored and most of the world will love him. And because of this the one who gave birth to him is happy with him. And he praised Rabbi Yose [for] virtues of good character and intellectual virtues. He praised Rabbi Shimon [for] fear of sin - and that is carefulness and striving with matters of involvement in the good and guarding from evil. And he praised Rabbi Elazar ben Arakh [for] good understanding and that every deep matter was easy for him and that his comprehension added to the [discussion].
+
+Mishnah 9
+
+<b>A good eye:</b> Sufficing with what a person has and this is from the virtues of character. And a bad eye is its opposite - meaning to say, the belittling of the things [that he has] and eagerness for increase. And his saying here, "who sees the future," the matter of which is that he studies what will be in the future from what is found now, is not from the wisdoms that it should be an intellectual virtue, and that its understanding is that he study that which is hidden from that which is revealed. Rather, what he wants with it here is the analysis about the matters of a man from his affairs through which his existence will continue, that he should investigate the end of his affairs. And he brought a metaphor corresponding to this, and that is his saying, <b>one who borrows but does not repay,</b> that he will not lend him another thing - and that is of the traits of vice. <b>"But the righteous one gives graciously"</b> (Psalms 37:21) - that is the Righteous One of the world, and He is God, may He be blessed, as it is stated (Deuteronomy 32:4), "righteous and straight is He"; and (Nehemiah 9:33), "You are righteous about all that comes upon us." The explanation is that He is generous to the man that lends to his fellow and he doesn't repay, [for] the Holy One, blessed be He, pays him in exchange for his service that he bestowed kindness to another to lend him until his hand could acquire his lacking. And when the hand [of the borrower] found it and did not pay back his lender, God, may He be blessed, paid him [instead]. And the matter of "seeing his words" is to choose and to distinguish - from the matter of "The Lord did not see" (Lamentations 3:36), the intention of which is He did not choose. And he distinguished that everything was included in his words [when] he said "a bad heart."  And we have already explained in the second chapter of our introduction to the commentary on this tractate (Eight Chapters 2:2) that all of the character virtues are only found in the appetitive section of the soul. And in it are also found all of the character vices. And we have elucidated in the fourth chapter (Eight Chapters 4) that the actions that are good are the moderate actions which come from the virtues of character. And so [too] is it known among the philosophers and physicians that the appetitive soul is in the heart and [that]  its chamber and its instruments are attributed to the heart. And even though all of the capabilities are diffused from the heart and it is its beginning  according to the true opinion, the appetitive capability does not spread from it to another organ, in the way that the nutritive capability - I mean to say the vegetative capability that we discussed in the first chapter  (Eight Chapters 1:7) - spreads from the heart to the liver. And understand that from everything we have elucidated that what he wanted with a good heart are the good action and they are the moderate actions and they are the virtues of character. And it includes contentment and the love of the good and others of the virtues besides this. And that is what he said, <b>"For your words are included in his."</b>
+
+Mishnah 10
+
+<b>And do not be easy to anger:</b> Do not prepare yourself to anger and irritability. And they have already gone far in disgracing anger and irritability. And the strongest of their words is their saying (Shabbat 105b), "Anyone who gets angry is as if he worships idols." And they made it adjacent to his saying (Psalms 81:10), "You shall have no foreign god, you shall not bow to an alien god" - meaning to say that the two things are one. 
+<b>and repent one day before your death:</b> And [since] he does not know when he will die - maybe today or maybe tomorrow - all of his days will be in repentance. But his saying, <b>"And warm yourself by the fire of the sages,"</b> is not from their words with which he educated them, but rather is what he heard from someone else but he would [nonetheless] recount it. And because of this it was not counted among his [three] things. And the intention of this command that he is telling you is that when you associate with the sages and with men of virtues, do not be playful with them and do not be arrogant towards them, but let your association be to let them know that you will approach them at the time that they will bring you close. And do not add to come closer to them than that which they have brought you close - that you not lose their intention about you, and you reverse their love to hate and the benefit that you hoped to get from them not reach you. And he compared this to one who warms himself by the fire - as if he sits far from it, he will enjoy its heat and get benefit from its light. But if he is negligent with himself and continues to get closer to it, he will get burnt and the benefit will turn into damage. And this is the content of his saying metaphorically, <b>"And warm yourself by the fire of the sages, but be cautious around their coals that you should not be burned."</b> And afterwards he added to frighten about this and he said, "Do not think that if they bite you with their tongues that you will come back and appease them with your words and they will be appeased." As truly they will not listen to the voice of a charmer like the Seraph does not listen to it, as it stated (Psalms 55:6), "Which does not hear the voice of charmers." And you should know this from the matter of Gechazi in that which he was audacious in front of his teacher, Elisha, and who fell into a disgusting disease, as is elucidated from the words of the sages about the matter of the four men who were "leprous" (<i>metsuarim</i>). And so [too] with Rabbi Yehoshua ben Perachiah and with all of them is the damage that came to them elucidated - and with others that 'burnt their stew.' 
+
+Mishnah 11
+
+He said that exuberance for money and much desire and badness of the soul - and that is sickness of the black bile which brings a man to be disgusted with that which his eyes see and he will hate it and he will prefer the company of animals and isolation in wildernesses and in forests and he will choose an uninhabited place, and this is with them not because of asceticism but rather because of the lack of desire and their jealousy of others - these will, without a doubt, kill a man. As his body will get sick and he will die before his time. 
+
+Mishnah 12
+
+We have already explained in the eighth chapter (Eight Chapters 8) the matter of preparation and readiness that is needed for a person to prepare himself for the virtues. And we explained in the fifth chapter (Eight Chapters 5:8) the matter of his saying, <b>All of your actions should be for the sake of Heaven.</b>.
+
+Mishnah 13
+
+When a man thinks of himself as lacking [virtue] and low,  a lacking will not seem [too] big in his eyes for him to do it. And we have already explained that the matter of "fixed" (<i>keva</i>) is that prayer be heavy upon him and he will consider it as if he were commanded a particular chore and then he can rest from it.
+
+Mishnah 14
+
+The matter of diligence (<i>shkeidah</i>) is from the language of the verse, "as I am diligent upon my word" (Jeremiah 1:12) - meaning to say, quick and energetic. Or its meaning would be, habit and constancy, as in "to be diligent at my doors each day" (Proverbs 8:34).
+<b>know what to respond to one who denigrates the Torah (<i>epikoros</i>):</b> He said that you need to study things which you can respond to the <i>epikoros</i> from the [gentiles] and disagree with them and answer them if they challenge you. And they said, (Sanhedrin 38b), "They only taught about the gentile <i>epikoros</i>, but with the Jewish <i>epikoros</i>, if you answer him, all the more so will he rebel" - meaning to say, he will denigrate [even] more.  And because of this, there is no need to speak with him at all, as he has no redemption and he has completely no cure at all - as it is stated (Proverbs 2:19, "All who go to her cannot return, and they will not find the paths of life." And he said, "Even though you study the opinions of the nations to know what to answer them, guard yourself that anything from these opinions come into your heart; and know that the One before whom you serve knows what is hidden in your heart." And this is his saying, <b>"Know before Whom you labor"</b> - wanting to say that he direct his heart to faith in God, may He be blessed. 
+
+Mishnah 15
+
+This is a metaphor for the brevity of years and multitude of wisdoms and the laziness of men to seek it, in spite of the great reward for them and the multitude of notices in the Torah and its warnings to seek wisdom and study.
+
+Mishnah 16
+
+<b>In the future to come:</b> He meant to say in the world to come. And we have already elucidated the [concept of the] world to come in the tenth chapter of Sanhedrin, with that which is fit to mention about it. 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+This perusal brings a person to humility - in remembering from where he came. And his perusal of his end will bring him to disparage matters of the world. And his perusal of the greatness of the Commander will bring him to be quick to listen to His commandments. And when these three come into his hand, he will not sin at all.
+
+Mishnah 2
+
+His proof that any session wherein they did not speak words of Torah is called a session of scorners is from the end of the verse (the verse after the one he cites), wherein he states (Psalms 1:2), "But rather the Torah of the Lord, etc." [It is] as if he said that because his desire was in the Torah of the Lord, he [axiomatically] did not sit in the session of scorners within which there is no Torah of the Lord. 
+<b>From where [is there proof that] that even [when there is only] one [person] sitting, etc.:</b> In the first chapter of Berakhot 6a, it states in this language, "And from where is it derived that one who sits and engages in Torah [study], the Divine Presence is with him? As it is stated: 'In every place where I cause My Name to be mentioned, I will come to you and bless you' (Exodus 20:21); Since even one, was it necessary [to say] two? [With] two, their words are written in the book of remembrance; with one, his words are not written in a book of remembrance. And since even two, was it necessary [to say] three? Lest you say that judgment is merely  peace, and the Divine Presence does not come. [Instead,] we understand that sitting in judgment is also Torah. And since even three, was it necessary [to say] ten? [With] ten, the Divine Presence precedes [them] and comes; [with] three, not until they sit." And the explanation of "he is silent (<i>vayidom</i>)" as being from the hidden speech is from "a still (<i>demamah</i>) small voice" (I Kings 19:12). And from this [idea] did the [Onkelos' Aramaic] translation explain, "And Aharon was silent" (Leviticus 10:3) [as] "And Ahaon praised." And his proof that he is like one that observed the entire Torah completely is from his saying, "since he takes it on himself" (Lamentations 3:28) - it is as if the giving of the entire Torah was only for his sake.
+
+Mishnah 3
+
+Idolatrous sacrifices are called the offerings of the dead, as the verse (Psalms 106:28) called it, as we explained in the third chapter of Idol Worship (Rambam Mishnah Avodah Zarah 3:8). And Yishayahu also called it "vomit and feces" to disgrace it, [just] like idolatry itself is called dung and abominations. And before this verse is a verse that indicates occupation with food and drink and ignoring Torah and its study, and because of this the tables are all as if they ate upon them dirty things and feces - meaning to say, idolatry. And that [verse] is his saying before this verse, "But these are also muddled by wine and misled by ale" (Isaiah 28:7). 
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>The yoke of Torah:</b> Constancy of reading [it].
+<b>the yoke of government:</b> The exertion [imposed by] the king and his troops.
+<b>and the yoke of the way of the world (<i>derekh erets</i>):</b> The exertion [imposed by] time. He said that as a reward for his taking the yoke of Torah, God, may He be blessed, will save him and lighten the exertion of time from upon him. And his saying, <b>"casts from himself the yoke of Torah,"</b> [is] that he said, "The Torah is not from Heaven and I will not bear it." And they said (Eruvin 54a), "'Engraved (<i>charut</i>) on the tablets' (Exodus 32:16) [...] freedom (<i>cheirut</i>) on the tablets" - meaning to say, freedom from the events of time and the matters of kings [comes] to the one who accepts and does what is written upon the tablets. 
+
+Mishnah 6
+
+<b>"In the congregation of God":</b> Behold, we have explained in the beginning of Sanhedrin (Rambam on Mishnah Sanhedrin 1:6), that a congregation does not apply to less than ten. And there we also explained that a court is no less than three and they are called <i>elohim</i> (powers) with regard to judgement. And the explanation of "band" (bundle) is that which a man bands [together] in his one hand. And the hand has five fingers in it. And the group of five fingers is also called a band. 
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+Behold this thing is agreed upon by the philosophers as well: That habituation of the virtues - when it comes before [acquisition of] wisdom to the point that it is a strong possession, and he studies wisdom afterwards such that it will give him alacrity for those goods - will add joy and love to his wisdom and industriousness to increase upon it; since [wisdom] stimulates him to [do] that to which he is [already] accustomed. But when the acquisition of knowledge comes first, and he studies [the virtues]afterwards, his wisdom will prevent him from that which he desires according to his habit. [And so] wisdom will weigh upon him and he will leave it.
+
+Mishnah 10
+
+He said that these things prevent and remove the virtue of of a man until he leaves the world and is lost.
+
+Mishnah 11
+
+<b>One who whitens the face of another:</b> That is one who embarrasses his fellow.
+<b>One who reveals meanings (literally, faces) in the Torah:</b> is one transgresses the laws of the Torah in public and that is the epitome of heresy, as God, may He be blessed, said (Numbers 15:30), "And the soul that does with a high hand (publicly)." And the matter of revealing faces is that he reveals his face and is brazen - and that is an expression of heresy. And so is it explained in the gemara (Talmud Yerushalmi Peah 1:1). They said one who reveals faces in the Torah is one that transgresses the words of the Torah in public, like Yohayakim the son of Yoshayahu.
+<b>nullifies the covenant:</b> [This is] as its simple understanding. And there it said about all of the things that the sages said that the one who does them has no share in the world to come, "About what are we [speaking]? If when he repented, there is nothing that stands in front of repentance. Rather [it is] when he did not repent but he died with afflictions." It means to say that the weight of the sins - and these are the ones about which they said he has no share in the world to come - is greater than other sins, as for [the former exclusively,] afflictions with death do not atone.   
+
+Mishnah 12
+
+<b>Be yielding (literally, light) to an elder:</b> [The meaning of] lightness is known. 
+<b>And pleasant:</b> This is calmness and ease. And he said with this command that when you are in front of a man of great standing, make yourself light towards him and serve him and stand in his presence if he wants and do not seek honor for yourself from him. But when you are with black hair - meaning to say one of young years - do not do this; but seek honor for yourself from him and do not be playful and do not be jocular with him. Afterwards he said, "You should not think that that which I have warned you from being jocular with someone of young years obligates that you should greet him with rage and with a choleric face. This is not the intention. Rather you need to greet every person - small or big, freeman or slave, every man of the human species - with joy." And this is more than that which Shammai said (Avot 1:15), "with a pleasant countenance." [The translator said it appears to me from the words of the teacher (Rambam) that he explains the word <i>mekabel</i> (literally, receive) from <i>hakbelat panim</i> (being across from the face) which is as if he is across. This is derived from (Exodus 26:5) "the loops across (<i>makbilot</i>)," which he translated from the Aramaic as across or facing. And also in Arabic one says about this matter an expression of meeting and being opposite - one says x met me happily or angrily. And with this type of expression did the teacher explain <i>mekabel</i> here - and know it.]
+
+Mishnah 13
+
+When a man makes vows and keeps them, the acquisition of keeping away from that which he wants to keep away from comes into his hand, and that acquisition is strengthened for him. And abstinence becomes easier for him, meaning to say guarding from impurities - as they said in Chagigah (Mishnah Chagigah 2:7), "The clothes of an <i>am ha'arets</i> [unlearned person] are <i>midras</i> (considered impure by treading) for the abstinent.
+
+Mishnah 14
+
+He would say that revelation of that which He benefited him a certain good is a separate benefit. As there are times when a man benefits  [another] man by way of mercy and does not reveal the certain thing that he did for him because he is [too] lowly in his eyes.
+
+Mishnah 15
+
+ This statement includes great things and [so] it is fitting that this statement would be of Rabbi Akiva. And this is its explanation in brief on condition that you know all that came before it in the earlier chapters. He said [that] all that is in the world is known to Him, may He be blessed and He comprehends it. And that is his saying, <b>"Everything is foreseen."</b> And afterwards he said [that] you should not think that in His knowing actions [in the future], it is obligated by necessity - meaning to say that a person is forced in his actions to [do one] action out of the [many] actions. The matter is not like this, but [rather] freewill is in the hand of a man as to what he will do. And this is his saying, <b>"and freewill is given."</b> He means to say that freewill is given to every man, as we elucidated in the eighth chapter (Eight Chapters 8). And he said that the judgement of God, may He be blessed, with people, however, is with kindness and good - not according to the judgement that befits them, as He, may He be blessed, explained (Exodus 34:6), "of great patience and much kindness and truth" - and the rabbis, may their memory be blessed, said "'of great patience' with the righteous and the evil." And the prophet (recounter) said (Psalms 145:9), "Good to all is the Lord." And afterwards he said that the virtues do not come to a man according to the quantity of the greatness of the deed, but rather according to the great number of good deeds. And this is that indeed the virtues arrive by repetition of the good deeds many times. And with this does a strong acquisition come - not when a man does one great deed from the good deeds; as from this alone, a strong acquisition will not come to him. And the parable with this is that when a man gives a thousand gold coins at one time to one man to whom it is fitting and he does not give anything to another man; the trait of generosity will not come into his hand with this great act, as [much as] it will come to one who donates a thousand gold pieces a thousand times and gives each one of them out of generosity. [This is] because this one repeated the act of generosity a thousand times and a strong acquisition of it came to him [in this way]. But [the other] only aroused his soul with a great arousal towards a good act, and afterwards it ceased from him. And so [too] with Torah, the reward of the one who redeems one captive with a hundred dinar or [gives] charity to a poor person with a hundred dinar which is enough for what he lacks is not like the one who redeems ten captives or fills the lack of ten poor people - each one with ten dinar. And in this comparison and this matter is that which he said, <b>" in accordance to the majority of the deed"</b> - and not in accordance to the greatness of the deed.
+
+Mishnah 16
+
+<b>The shopkeeper grants credit:</b> One who gives much time with a debt and does not request it immediately. And this parable is clear and its intention is known. And that which he said, <b>"and everyone who wants to borrow can come and borrow,"</b> strengthens the earlier matter that there is no necessity [forcing actions], but with free choice does a man do what he wants to do. And his saying, <b>"and the collectors go constantly"</b> is a metaphor for death and other punishments that come to a man.
+<b>and everything is prepared for the feast:</b> [This] is to say the ultimate intention of all this is life in the world to come.
+
+Mishnah 17
+
+He means to say with this that each of these two - each one of the two of them - helps the existence of the other and completes the other one. However his words about knowledge (<i>daat</i>) and understanding (<i>binah</i>) is a very subtle matter with the philosophers; and I will mention it [and] rely upon the understanding of the one that will investigate it. And that is that the knowledge that reaches us and that we acquire is, indeed, the comprehension of ideas that we comprehend if we separate the form and comprehend it  or if we comprehend the separated forms in their [pristine] existence - without our making them knowledge, for they, themselves, are knowledge. And that comprehension is called understanding, and that is [the acquisition] of knowledge. And with knowledge, too, we understand [it] and it becomes possible to comprehend what we comprehend. And it is as if he said that if we do not comprehend an idea, we do not have knowledge; and if we do not have knowledge, we can not comprehend an idea - as we comprehend it with knowledge. And understanding this thing is very difficult - even from the books that are written about it, all the more so here. However, we are only straightening out the straight path to it. <b>Any one whose deeds:</b> We have already explained and elucidated these thing in this chapter in the words of Rabbi Chaninah ben Dosa (Rambam Pirkei Avot 3:9).
+
+Mishnah 18
+
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+This is clear and we have already elucidated its matter in the previous chapters.
+
+Mishnah 2
+
+We have already elucidated the explanation of this statement  in Chapter 10 of Sanhedrin. And the sages, peace be upon them, have already brought attention to a wonderful innovation in the Torah in which there is inducement to the performance of the commandments. And it is its stating (Deuteronomy 4:41), "Then Moshe separated three cities in Transjordan, etc.," while knowing that they would not be effective - as they would not have the [status] of cities of refuge until the three others in the Land of Israel would be separated. They said (Makkot 10a), "Our teacher Moshe, peace be upon him, knew that these three cities in Transjordan do not shelter until the three cities in the Land of Israel would be separated, as it is stated (Numbers 35:13), 'they shall be six cities of refuge.' And he separated these nonetheless, since he said, 'Since a commandment has come to my hand, I will perform it.'" And if our teacher Moshe, peace be upon him - the fathomer of the truths, the [most] complete of the complete - was eager to add half of a positive commandment upon all of his rank and wholeness in this way, there is no need to say that those whose souls are leprous and their leprosy is strong and gaining should do [so].
+
+Mishnah 3
+
+And he said it is impossible that there not be for every man a time in which he can damage or benefit, and even with a small thing.
+
+Mishnah 4
+
+We have already elucidated and mentioned in the earlier chapters that humility is from the highest of traits. And it is the mean between pride and lowliness of spirit and it has no other name - just humility. But there are many names for pride: In the Hebrew language, high heart, elevated eyes, proud and high. And from the names of the sages, may their memory be blessed, [are] a high spirit, coarse-spirited and uppity. And across from them is lowliness of spirit. We have already explained in the fourth chapter (Eight Chapters 4:7) that a person needs to incline a little to one of the extremes until he establishes himself in the middle of, as a [type of] fence. But only in this trait from [all] the other traits - meaning to say with pride - due to the great deficiency of this trait for the pious ones and their knowledge of its damage, they distanced themselves to the other extreme and completely inclined towards lowliness of spirit, until there was no room for pride in their souls at all. And behold, I saw in a book from the books on characteristics that one of the important pious men was asked and told, "Which day is the one upon which you rejoiced more than any of your days?" He said [back], "The day that I was going on a boat and my place was in the lowest places of the boat among the packages of clothing, and there were traders and men of means on the boat [as well]. And I was laying in my place and one of the men of the boat got up to urinate and I was insignificant in his eyes and lowly - as I was very low in his eyes - to the point that he revealed his nakedness and urinated on me. And I was astonished by the intensification of the trait of brazenness in his soul. But, as God lives, my soul was not pained by his act at all and my strength was not aroused. And I rejoiced with a great joy that I reached the extreme that the disgrace of this empty one did not pain me and [that] my soul did not feel [anything] towards him." And it is without a doubt that this is the extreme of low spiritedness, to the point of being distanced from pride. And I will now mention a little of what the sages mentioned in praise of humility and [in] disgrace of pride. And it is because of this that this one commanded to come close to lowliness and said, <b>"Be very, very lowly in spirit"</b> - out of his fear that a person remain only in humility, all the more so that there be a trace of pride in him. As it is close to it, since modesty is the mean, as we mentioned. And they said (Talmud Yerushalmi Shabbat 1:3) in praise of humility [that like] that which wisdom made a crown for its head, humility made a sole for its heel - the explanation of which is its shoe - as it is written (Psalms 111:10), "The beginning of wisdom is the fear of God." This is a proof that fear of God is greater than wisdom, as it is a cause for its existence. And it states (Proverbs 22:4), "[At the] heel of  humility is the fear of sin," which is to say that you will find the fear of God at the heels of humility. If so, humility is much greater than wisdom. And they said (Megillah 31a), "This thing is written in the Torah and repeated in the Prophets and tripled in the Writings; every place that you find the greatness of the Holy One, blessed be He, you find His modesty: It is written in the Torah (Deuteronomy 10:17), 'the great God, etc.' And it is written after it (Deuteronomy 10:18), 'Who does the judgment of the orphan and the widow.' And it is repeated in the Prophets, as it is written (Isaiah 57:15), 'So speaks He who high aloft forever dwells, whose name is holy, "I dwell on high, in holiness."' And adjacent to it is '"with the contrite and the lowly in spirit."' And it is tripled in the Writings, as it is written (Psalms 68:5), 'extol Him who rides the clouds; the Lord is His name.' And it is written after it (Psalms 68:6), 'the Father of orphans and the Judge of widows.'" And you should learn from our teacher, Moshe, peace be upon him, in whom the intellectual virtues and the dispositional virtues were perfected - all of them directed to the level of prophecy - the master of Torah, the master of wisdom. And [yet] God, may He be blessed, praised him over every man with the trait of humility and stated (Numbers 12:3), "and Moshe the man is very humble, more than any person." And His stating, "very" is a sign of his great modesty and his inclining towards the side of the far extreme. And so, you will find him state (Exodus 16:7) "and what are we?" And so [too[ with David, 'the anointed of the God of Yaakov, the pleasant singer of the praises of Israel.' And he was an honored king, whose kingdom grew great and sword grew strong and who God, may He be blessed, designated through our teacher Moshe, peace be upon him, since he is the star that proceeded from Yaakov (Numbers 24:17), as the sages, may their memory be blessed, elucidated. And he was a prophet and the greatest of of the seventy elders [of his time], as he stated (II Samuel 23:8), "who sat in the sitting of the wise." And with all of this, he stated [about himself] (Psalms 51:19), "and a heart broken and crushed, God will not disgrace." And he increased in these virtues that indicate extreme modesty. And [the following is from] what the rabbis, may their memory be blessed, said about pride. They said (Sotah 4b), "Any man that has coarse-spiritedness is like he worshiped idolatry. Here it is written (Proverbs 16:5), 'An abomination of the Lord is anyone of a high heart'; and there it is written (Deuteronomy 7:26), 'And do not bring an abomination into your house.'" And they said, "It is like he denied a fundamental [of faith], as it is stated (Deuteronomy 8:14), 'And your heart grow high and you forget the Lord.'" And they said that the sin of pride is like one who has forbidden sexual relations: It states [about the latter] (Leviticus 18:27), "As they did all of these abominations." And they said (Sotah 4b) that one who becomes uppity is he, himself - for God - like idolatry itself. And they brought a proof from the statement (Isaiah 2:22), "'Cease from man, whose soul is in his nose' - meaning to say, of a high (haughty) spirit - 'for by what (<i>vameh</i>) is he estimated?' - do not read it as <i>vameh</i>, but rather <i>bamah</i> (an altar, as both words are written with the same three letters)." And they said [about] one that becomes uppity that it is fitting to kill him. And they said (Sotah 5a) that anyone who has coarse spirit in him is fitting to be cut down like a tree-god. It is written here (Isaiah 10:33), "the ones of high stature cut down"; and there it is written (Deuteronomy 7:5), "and their tree-gods shall you cut down." And they said that God, may He be blessed, will not revive during the revival of the dead those that became uppity. [This was] their saying, "Any man that has coarse spirit in him, his dust will not be aroused; as it is stated (Isaiah 27:19), 'awake and shout for joy, you who dwell in the dust': he who was made dust in his life - meaning to say the humble ones - they are the ones that will be revived." And they emphasized this and said that any man that has coarse spirit in him, the Divine Presence cries out about him; as it is stated (Psalms 138:6), "and the high ones from afar, He makes known." And they elaborated with their words. They said in saying that <i>tsaarat</i> (a Biblical form of leprosy) is a punishment for the haughty ones, "For a swelling (<i>seiat</i>), for a rash, or for a discoloration" (Leviticus 14:56) - and a swelling is only height (haughtiness), as it is stated (Isaiah 2:14), "the elevated (<i>nisaot</i>) hills." It is as if it said to the one who becomes uppity is a swelling [of <i>tsaarat</i>]. And the end is what they said (Sotah 5a), 'In excommunication is the one that has it and in excommunication is the one that does not have it at all.'" [This] means to say that a person should not be humble in spirit to the final extreme, as it is not from the virtues. And they quantified it metaphorically - one in sixty four parts, meaning to say if we place pride in one corner and lowliness of spirit in another corner, there would be sixty four parts along the spectrum. And he should stand in the sixty-third section. He does not only want the mean with this trait, so as to escape from pride. As if he were to be missing [just] one section and [proportionately] come closer to pride, he would be put in excommunication. And that is the opinion of Rava about humility. But Rav Nachman decided and said that it is not fitting for a man to have from it - meaning to say from pride - not a large a section and not a small section, as its sin is not small. That which makes man into an abomination is not fitting to [even] approach. They said about this matter, "Rav Nachman bar Yitschak said, 'Not form it and not from part of it. And is it a small thing that which is written, 'An abomination of the Lord is anyone of a high heart?'" And to strengthen [precaution] from this cursed sin, [Rabbi Levitas] said, <b>"Be very, very lowly in spirit for the hope of man is worms"</b> - meaning to say that you need to force yourself until you have distanced yourself from pride, by your thinking of the end of the body, and that is its return to worms.
+You know from Scripture that the unintentional transgressor has a sin. And because of this, he needs atonement with a sacrifice. And God, may He be blessed, said about him, "And he is forgiven from his sin that he sinned." But he is not like the intentional sinner. God forbid, for the One of the straight path, God - may He be blessed - to equate the intentional with the unintentional in [any] thing from the things. Rather his intention here is that the desecration of the Name, whether it is intentional or unintentional, will be punished publicly - if it was intentional, the punishment for intentional, if it was unintentional, the punishment for unintentional. But both punishments are public. 
+
+Mishnah 5
+
+After I decided not to speak about this testament because it is clear and since, according to my opinion, my words will not please most of the great Torah sages - and perhaps any of them - I went back on my decision and I will speak about it, without paying attention to the earlier or contemporary [rabbis]. Know that that which he said not to make the Torah into a spade with which to dig - meaning to say, do not consider it a tool to live by - he explained and said that anyone who benefits in this world from the honor of Torah removes his life from the world - the explanation of which is, from life in the world to come. Yet people have missed this obvious language and thrown it over the backs. And they have depended upon understandings of the words that they [themselves] did not understand - and I will explain them. And they established rules for themselves upon individuals and upon communities, and they brought people to think in their total foolishness that it is mandatory and fitting that they help the sages and their students and the people involved in Torah, and for whom their Torah [study] is their craft. And this is all a mistake, and nothing is found in the Torah or in the words of the rabbis, may their memory be blessed, that substantiates it or gives it a basis to rest upon at all. As when we look into the words of the rabbis, may their memory be blessed, we do not find among them that they were requesting money from people and they did not collect money for the honored and precious academies, nor for the heads of the exiles, nor for their judges, nor for the promulgators of Torah - not for one of their greats and not for any people of the nation. Rather, we find in each and every generation in all of their communities that there were among [the Torah scholars] poor men of extreme poverty and wealthy men of extreme wealth. And God forbid that I should suspect those generations of not being doers of kindness and givers of charity. As if such a poor man had extended his hand to receive it, they would have filled his house with gold and pearls; but he did not want [it]. Rather he sufficed with [the earnings from] the work in which he engaged - whether comfortably or with duress - and he was loath of what [came from] the hand of people, since the Torah prevented him from it. And you already know that Hillel the Elder was a wood chopper and that he studied in front of Shemaya and Avtalyon and he was extremely poor. And his rank was such that you know that some of his students were compared to Moshe, Aharon and Yehoshua; and the least of his students was Rabban Yochanan ben Zakkai. And there is no doubt to the intelligent one that if he had instructed the people of his generation to let him benefit from them, they would not have allowed him to be a wood chopper. And [also] Rabbi Chaninah ben Dosa - about whom a heavenly voice went out and said, "The whole world is only nourished for the sake of my son, Chaninah; and my son, Chaninah, has enough with a kav of carobs from one Shabbat eve to [the next] Shabbat eve" (Berakhot 17b) - yet he did not request [anything] from people. And Karna was a judge in the Land of Israel and he was a water drawer. And when litigants would come in front of him, he would say, "Give me someone to draw [the water] in my place or [the wage from] my absence and I will adjudicate for you." And the Jews in that generation were not not cruel and were not lacking in doing kindness. And we do not find any sage of the poor sages that reviled the people of his generation for not making them rich - God forbid for them [to have done so]. Rather they believed in God, may He be blessed, and in the Torah of Moshe, through which a person merits life in the world to come. And [so] they did not allow themselves to request money from people. And they saw that taking it was a desecration of [God's] name in the eyes of the masses, because they would think that Torah is a profession from the professions though which a  person lives and it will become disgraced in their eyes. And [so] the one that would do this, 'the word of God, he will disgrace.' However the ones that drew strength to disagree with the truth and with simple and obvious verses by taking people's money - whether voluntarily or against their will - were misled by stories that are found in the Gemara about people that [were disabled] or elderly, having come up in days, such that it was impossible for them to do work.  As there was no strategy for them [to survive] except for the taking of money from others. And if not, what would they do - should they die? And the Torah did not command this. And you will find that the story that they bring as a proof (Bava Metzia 84b) when they said 'she was like merchant ships, from far does she bring her bread,' is about [someone disabled] who was not able to do work. But with the ability [to do work], the Torah does not create [such] a path. And Rabbi Yosef would carry  wood from place to place and would say, "(Beautiful) [Great] is work, as it heats up its master" - meaning to say with the effort of his limbs. Since by carrying the heavy wood, he would heat up his body without a doubt. And he would praise this and be happy with it. And he derived pleasure from that which God, may He be blessed, apportioned to him, that which was for him from the virtues of sufficing. And I have heard the crazy and confused ones base themselves on the proof that they bring from their saying (Berakhot 10b), "One who seeks to benefit, let him benefit like Elisha; and one who does not seek to benefit, let him not benefit like Shmuel from Rama." And this is not at all similar to what they are bringing. Rather, for me, it is a great mistake to bring a proof from it, as it is clear and there is no room for a person to make a mistake in it. As Elisha did not take money from people - all the more so did he not request [it] from them and establish rules for them, God forbid. Instead, he would only take honor when someone gave him lodging when he passed by, to be in his home. And he would eat his bread on that night or on that day and he would return to his affairs. But Shmuel would not enter the home of a person and would not eat from any man. And about something like this the sages, may their memory be blessed, said that if a Torah scholar wants to emulate this to the point that he not enter the house of [any] person, that right is in his hand. But if he wants to lodge with people in his passing by them for the needs of [his] travel expenses, that right is [also] in his hand. As they already warned about eating [as a guest of] any man when it is not necessary. And they said (Pesachim 49a), "A Torah scholar that proliferates his meal in every place, etc." And they [also] said, "It is forbidden for a Torah scholar to benefit from any meal that is not [pertinent] to a commandment." And why should I write at length about this matter. Instead, I will mention a story which elucidates it in the Gemara (Nedarim 62a). And it is that a [certain] man had a vineyard in which thieves would enter. And each time he would see them on each day he [would] find his fruit lessening progressively. And he did not have a doubt that one of the thieves put his eye upon it. And [so], he was pained by this all the days of the harvest until he harvested what [was left for him to] harvest. And he put them out to dry until they dried and he gathered in the raisins. And the way of people when they gather dried fruit is that a few individual figs or grapes would fall. And it is permissible to eat them because they are ownerless and the owners already left them for their finders due to their small quantity. And Rabbi Tarfon came one day to that vineyard by chance and he sat and took from the raisins that fell and ate them. And the owner of the field thought that this was the thief that stole from him the whole year - and he did not recognize [Rabbi Tarfon] but had heard of him. And [so] he immediately took him and overpowered him and placed him in a sack and placed him on his back to throw him into the river. And when Rabbi Tarfon saw this, he yelled out and said, "Woe to Tarfon, for this man is killing him." And when the owner of the vineyard heard, he left him and ran away, knowing that he had sinned a great sin. But Rabbi Tarfon was distressed from that day onwards all of his days and he mourned  about that which happened to him, as he saved himself through the honor of the Torah, while he was very rich and could have said, "Leave me and I will give you such and such gold coins." And he could have given them to him and he did not need to inform him that that he was Rabbi Tarfon. And [that way] he would have saved himself with his money and not with Torah. And they said, "All the days of that righteous man, he was distressed over this matter, saying, 'Woe is me, for I made use of the crown of Torah'" - as anyone who use the crown of Torah does not have a share in the world to come and is uprooted from the world. And they said about this, "It was since Rabbi Tarfon was very rich, and he should have appeased him with money."   And so [too, the story that] Rebbi (Rabbi Yehuda Hanassi) opened his storehouses in a year of drought and said, "Anyone who wants to come and take his sustenance, let him come and sustain himself, but only if he is a Torah scholar." And Rabbi Yochanan ben Amram came and stood in front of him and he did not recognize him; he said, "Rebbi, sustain me." He said [back] to him, "Have you  read [scripture]?" "No." "Have you studied mishnah?" "No." "[If so], with (in the merit of) what should I sustain you?" He said, "Sustain me like a dog or a raven" - meaning to say, even though there is no wisdom in me, just like God, may He be blessed, sustains the impure animal and the impure bird - as an ignoramus is no less than them. And he gave him. But afterwards he regretted [it], since he had seduced him with his words and he said, "Woe to me, since I benefited an ignoramus from my possessions." And the listeners of what happened to him said to him, "Maybe it was Yonatan ben Amram, your student, who does not want to benefit through the honor of Torah, when he could avoid it - and even with a ruse." And he investigated and found that it was so. And these two stories will silence anyone who disagrees about this matter. The things that the Torah did, however, permit to the Torah scholar are that they should give their money to a man to do business according to his choice and the profit will be all for them, if he wants. And one who does this has a great reward for it - and this is "the one who puts merchandise into the 'pocket' of a Torah scholar." And [also] that their merchandise be sold before all [other] merchandise, and that [things] be purchased for them at the beginning of the market [session]. These are rules that God, may He be blessed, established, [just] like He established the gifts for the priest and the tithes for the Levite - according to that which has been received by tradition. As these two actions are done by some businessmen towards each other by way of honor and even though there is no wisdom [to be honored] - a Torah scholar is worthwhile to be like an honored ignoramus. And the Torah eased the rules upon Torah scholars [regarding] taxes and quartering troops and [taxes] specific to each person, and that is called the poll tax - the community pays it for them. And so [too] with [revenue for] the building of walls and similar to them. And even if a Torah scholar is endowed with money, he is not obligated in anything of all this. And Rabbi Yosef Halevi, may his memory be blessed, already instructed a man in a certain place who had gardens and orchards and was obligated to pay thousands of gold coins [in taxes] on their account - and he said that he would be exempted from giving anything on their account from all that we have mentioned, since he was a Torah scholar.    And [this is so] although even a poor man in Israel would give this tax. And this is a law of the Torah, [just] like the Torah exempted the priests from the half shekel [that even the poor had to pay] - as we have elucidated in its place - and that which is similar to it. 
+
+Mishnah 6
+
+Honor of the Torah is in teaching alacrity in its performance and honoring the sages that support it and the books that they wrote abut it. And so [too], desecration of the Torah is the opposite of [these] three.
+
+Mishnah 7
+
+He is nonchalant in legal decisions to force his decisions without awe and fear.
+
+Mishnah 8
+
+The Torah permitted an expert [known] to the public to judge by himself, as we explained in Sanhedrin. But this is the word of the Torah and here it warns him a little from the angle of ethics and not from the angle of prohibition. And he said [that] if your colleagues disagree with you in an opinion from the opinions, do not force them to accept your argument - as they know if they must accept it, and it is not your right to force them to accept your opinion.
+
+Mishnah 9
+
+He said that anyone that is occupied with Torah and is poor and needy and - with all of this - pains himself to be occupied with it; in the end he will be occupied with it in wealth, such that there not be anything to disturb him from the reading. And one who is not occupied with Torah because of his multitude of money [so that] his involvement is in eating and in drinking and in rest; in the end he will become impoverished and time will be tight for him - until the reason for his neglect of the reading will be his preoccupation with bread for him to eat.
+
+Mishnah 10
+
+He said [to] minimize your business and be constant with the Torah <b>and Be humble of spirit before everyone</b> - meaning to say that you not be humble of spirit in front of the big people alone; indeed in front of every man. [Such] that when you sit with any man that it be, your speaking with him should be as if he is greater than you. And all of this is to flee from pride, as we have elucidated. And the matter of  <b>many reasons for neglecting it will be presented to you</b> is that there are many things that cause neglect and require someone to be occupied with them. And when you are not occupied with Torah, time will disturb you with one of those things.
+
+Mishnah 11
+
+A <i>praklit</i> (defender) is [a man] that advises good for a person  to the authorities. A <i>katigor</i> (prosecutor ) is the opposite of this - and he is one who tale-bears on a man to the king and attempts to kill him. And they said that repentance after bad deeds or good deeds from the start - each of these two matters - prevent injuries and sicknesses from coming to a person.
+
+Mishnah 12
+
+
+
+Mishnah 13
+
+These three good ranks were given to this nation at the beginning of the giving of the Torah. And they are priesthood, monarchy and Torah. Aharon merited [to take] priesthood, David merited [to take] monarchy, but the crown of Torah remains for anyone who wants to be crowned with it. And the rabbis, may their memory be blessed, said (Yoma 72b), "And lest you will say that this crown is less than the other two, it is not like that. Rather it is greater than both of them. And the two are in it, as it is stated (Proverbs 8:15), 'Through me kings reign and rulers decree just laws' and it states (Proverbs 8:16), 'Through me ministers administer, etc.'" But the crown of a good name comes from Torah [as well], meaning to say its knowledge and its practice - as through them does a truly good name come.
+
+Mishnah 14
+
+He said [to] seek a [proper] place for reading and study, as the reading will become firm and be established [when you are] with another [person]. And do not rely upon your [own] understanding and say that you do not need colleagues and students that will stimulate you.
+
+Mishnah 15
+
+He said that a man's being a student to someone who is wiser than he is better and more fit than being a teacher to someone lesser than he - as in the first situation he will gain and in the second situation he will decrease. And you should understand [it] from that which we elucidated in Sanhedrin, that they placed the head of an academy of twenty-three [scholars] at the back of a great academy of seventy-one, because of the principle that 'we bring up in holiness and we do not bring down' - as they saw that they raised his rank with this. 
+
+Mishnah 16
+
+A <i>traklin</i> is a chamber and a <i>prozdor</i> is a gatehouse. And the metaphor is clear and the intention is known. As it is in this world that a man acquires the virtues through which he merits the world to come. As this world is indeed a path and a passageway to the world to come.
+
+Mishnah 17
+
+We have already elucidated in the tenth chapter of Sanhedrin that there is no completion or addition after death. Instead, a person increases and completes his virtue in this world. And about this Shlomo hinted when he stated (Ecclesiastes 9:10), "for there is no action, no reasoning, no knowledge, no wisdom in the grave to where you are going." But this matter is that [the situation] to which a person goes will remain [the same] forever. And because of this a man should make efforts during this short time and not waste his time, but only [spend it] on the acquisition of virtues - as his loss would [otherwise] be great, since he has no replacement [for it] and he cannot acquire [it later]. And since the pious ones knew this, they only saw [fit] to finish their time with wisdom and the increase of virtues; and they benefited from all of their time in the true way. And they only frittered very little time on physical matters and on a thing that it is necessary and impossible without it. But others spent all of their time only in physicality and they left [the world] like they came [to it] - 'all corresponding to how it came, so will it go' - and they lost an eternal loss. And the masses all switched the truth about this question and said that the first group lost the world and that the last group profited [from] the world. And the matter is the opposite, as we have recounted. And they make darkness into light and light into  darkness. And woe is it to those that destroy the truth. And Shlomo, peace be upon him, made this matter a fundamental in Ecclesiastes, in his praising the profit of the world and his disgracing its loss. And its elucidation is that there is neither gain nor [any] other acquisition of that which he refrained from here, after death. And this is all true. And when you examine that book from this perspective, the truth will be clear.
+
+Mishnah 18
+
+This is clear and they are matters of ethics in the improvement of human society by the placement of a word in a place where it will be effective.
+
+Mishnah 19
+
+<b>'The burning of His anger" is not stated [which is only the heat of anger], but rather "His anger"; [this] teaches that he is forgiven for all of his sins:</b> And even though Shlomo said this command in his wisdom [first in Proverbs], this sage would teach this trait and warn about this sin.  
+
+Mishnah 20
+
+He said that study during the days of childhood will be established and it will not be easily forgotten and that the matter of study in old age is the opposite. And this is clear and visible to the eye. Rabbi Yossi said that the wisdom of young men has questions and doubts that are not purified. And they have not escaped from their difficulties, as they have not had length of days to review their studies and to remove the doubts. But Rebbi says [that] you should not judge the wine by the jug. As there is a new jug with old wine in it and an old jug that is empty and has nothing in it. So [too], there are young men whose questions and wisdom are pure - there is no doubt mixed with them - like old wine, the sediments of which have been separated from it. And there are elders that have no wisdom at all, and there is no need to say that they do not have wisdom that is mixed and confused.
+
+Mishnah 21
+
+He said that envy, lust and pursuit of honor drive a man form the world. And that is because these traits - or [even] one of them - perforce destroy the faith of the Torah. And [so] neither the intellectual virtues or the disopositional virtues will reach him.
+
+Mishnah 22
+
+He said, <b>"to know, to make known, and to become conscious"</b>. He means with this that He knows the ones that will be born in the future, those that are born now and will die and those that will [return to life] after death. And we learn from these three groups that <b>He is the Maker, He is the Creator.</b> And with his saying, <b>"He is the Judge [...] and He is destined to judge,"</b> he wants [to say] that He judges everything now with life and death and all of the other matters of the world, and He is also destined to judge those that will live in the world to come, for reward and punishment. And his saying, <b>no taking of bribes</b>, is like it also stated in the Torah  (Deuteronomy 10:17), "shows no favor and takes no bribe." And its matter is not that He does not take a bribe to sway the judgement, as this is from idiocy which is distant from God, may He be blessed - such that it cannot be designed and cannot even be imagined. As how can a bribe be designed for Him - and what will the bribe be? Rather its matter is that which we have elucidated - that He not take the good [deeds] as a bribe. Such that if a man did a thousand good [deeds] and one evil, God, may He be blessed, will not forgive the one sin for the multitude of his good [deeds] and remove one or more goods from his thousand goods. Rather, He will punish for that one evil and reward him for all of those goods. And this is the matter of "takes no bribes." And it is like, "shows no favor" - that He punishes one great in virtues for a small thing; like our teacher Moshe, peace be upon him, was punished for the sin of anger, as we explained in previous chapters, and the reward of Esav the evildoer for honoring father and mother and of Nevuchadnetzar for the honor of God, may He be blessed, as it is clarified in Sanhedrin. And that is the matter of <b>no respect of persons</b>. And examine the statement,  <b>against your will you were created</b>, and that which is connected to it - that he mentioned natural matters about which a man has no choice; about which the rabbis, may their memory be blessed, said (Berakhot 33b), "Everything is in the hands of Heaven except for the fear of Heaven." And he did not say, "Against your will you sin," or "pass" or "go" or "stand" or what is  similar to this. As these are all matters that are in the control of a man and about which there is no compulsion with them, as we explained in the fifth chapter (Eight Chapters 5). 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>With ten utterances:</b> When you observe everything that comes in the story of creation, you will find, "and He said," nine times. And "In the beginning" is the tenth [utterance]. And even though the word, "and He said," does not elucidate this, the content indicates it. And it as if it said, "And God said, 'Let there be the heavens and the earth.'" As they could not have been without an utterance. And He could have spoken the entire creation with one utterance by saying, "And God said, 'Let there be the heavens and the earth and let there be the firmament and let the waters gather, etc.'" Instead, He designated a [separate] utterance for each matter, to make known the greatness of this existence and the goodness of its order; and that one who destroys it destroys something great and that one who refines it refines something great. He means to say that the one who destroys his soul - which is in his hand to refine or to destroy - destroys [the world]; since it is as if he is the final purpose from all of existence, for which He said ten utterances - as we elucidated in the introduction of this essay of ours.
+
+Mishnah 2
+
+These generations are the words of the Torah, "x begot y," according to its order. And it mentioned this and that which is after it because of its mentioning [the] ten utterances, which has reproach in them for man; to arouse him and to refine his soul with the dispositional virtues and the intellectual virtues, which is the intention of this tractate.
+
+Mishnah 3
+
+The ten tests with which Abraham, our father, was tested are all [in] the words of Scripture. The first is his emigration by His statement, may He be blessed - "Go forth from your land, etc." (Genesis 12:1). And the second one is the famine that was found in the Land of Canaan when he came there and it was [the land of] his destiny - "and I will make you into a great nation" (Genesis 12:2). And this was a great test, and it is its saying, "And there was a famine in the land" (Genesis 12:10). And the third was the injustice of the Egyptians towards him in the taking of Sarah to Pharaoh. The fourth is his fighting against the four kings. The fifth is his taking of Hagar as a wife after he despaired of giving birth through Sarah. The sixth is the circumcision that he was commanded about in the days of his old age. The seventh is the injustice of the king of Gerar towards him in his also taking Sarah. The eighth is the expulsion of Hagar after his being built (having a child) from her. The ninth is the distancing of his son, Yishmael, and that is His, may He be blessed, saying, "Let not it be bad in your eyes about the youth, etc." (Genesis 21:12). And Scripture already testified how this thing was difficult in his eyes, in its stating, "And the thing was very bad in the eyes of Abraham" (Genesis 21:11). Yet he observed the commandment of God, may He be blessed, and expelled him. And the tenth is the binding of Yitzchak. 
+
+Mishnah 4
+
+But the ten miracles that were performed for our ancestors in Egypt are their salvation from the ten plagues and that each of the ten plagues were specifically on the Egyptians and not on Israel. And these are miracles without a doubt. And the language of the Torah in each and every plague is that the Holy One, blessed be He, brought it [only] on the Egyptians. Except for the plague of lice - as [there] it did not make this clear, but it is known that He did not punish Israel. Rather [the lice] were found with [the Israelites as well], but they did not distress them. And so did the sages elucidate. But with the other plagues, the matter was clarified [in the text]. It stated about the blood (Exodus 7:21), "and the Egyptians could not drink water from the river" - a proof that that the damage reached them alone. And it stated with the frogs (Exodus 7:28), "and they will come into your house and into your bedrooms, etc." And it stated with the mixture of animals (Exodus 8:18), "And I will distinguish on that day the Land of Goshen, etc." And it stated about the pestilence  (Exodus 9:6), "but of the livestock of the Israelites not one died." And it sated about the boils (Exodus 9:11), "as the boils were upon the magicians and and upon all of Egypt." And it stated with the hail (Exodus 9:26), "Only in the Land of Goshen, where the Israelites were, there was no hail." And it stated with the locusts  (Exodus 10:14), "And locusts went up upon all the Land of Egypt." And it stated with darkness (Exodus 10:23), "and for all the children of Israel, there was light in their dwellings." But the ten miracles that were at the Sea is a received tradition. The first is the splitting of the water like the simple understanding of the verse, "and the water split" (Exodus 14:21). The second is that after the sea split, it became like a tent until it turned into a type of roof - and not of beams and not slanted - and the path was as if there was a hole in the water and the water was on the right and on the left and on top. It is [like] the statement of Habakuk 3:14, "You have pierced with his rods, the head of his rulers." The third is that its ground became hard and solid, as it states (Exodus 14:29), "walked on dry land" - and there did not remain any clay and mud like in other rivers. The fourth is that the paths of the Egyptians were in quicksand, and that is its stating (Habakuk 3:14), "the clay of great waters." The fifth is that it split into twelve paths like the number of tribes like a curved bow, as per this drawing. And that is its stating (Psalms 136:13), "To tear the Reed Sea into pieces." The sixth is that the water congealed and became as hard as boulders. And about this, it stated (Psalms 74:13), "you broke the head of the 'sea monsters' upon the waters" - meaning to say that the waters hardened to the point that they went back in such a way that heads would break on them. And the seventh is that it did not congeal like the solidifying of other waters that congeal - meaning to say [into] one piece, but rather [into] many pieces, as if they were [building] stones and they were arranged some on top of others. And that is its stating (Psalms 74:13), "You crumbled the sea with Your power." The eighth is that it congealed like glass or onyx - meaning to say, it was clear to the point that some of [the tribes] would see each other in their crossing it. And this is its stating (Psalms 18:12), "the darkness of the waters, the clouds of the sky," which is to say that the gathering of waters was 'like the essence of the sky in purity' - which is clear. The ninth - that sweet water would flow from it and they would drink it. The tenth is that it would congeal at the time that it flowed, after they took what they drank from it - to the point that it would not fall to the ground. And that is its stating (Exodus 15:8), "they stood up like a flowing stack" - meaning to say the thing that was flowing congealed in the heart of the sea. And in the tradition we found that more plagues came upon the Egyptians at the Sea than the plagues that came upon them in Egypt. And the hint to this is in its stating (I Samuel 4:8), "He is the same God who struck the Egyptians with every plague in the wilderness" - meaning to say in the Wilderness of the Reed Sea. But the ten trials that our ancestors tested the Omnipresent are all words of Scripture. The first is at the Sea in their saying "Are there no graves in Egypt" (Exodus 14:11). And the second is at Marah - that is its stating (Exodus 15:24), "And they complained about Moshe, saying, 'What will we drink?'" And the third is in the Wilderness of Sin when they asked for the manna. And that is its stating (Exodus 16:3), "And who will give that our death be at the hand of God, etc." And the fourth is their leaving manna over until the morning. And that is its stating (Exodus 16:20), "and men left over from it until the morning." And the fifth is their rebellion in seeking manna on the Shabbat day, as it is stated (Exodus 16:27), "And it was on the seventh day some of the people went out to gather." And the sixth is their rebellion at Refidim, also over water.  And the seventh is at Chorev with the story of the [golden] calf. And the eighth is at Taverah when they become doubtful at that place with the speaking of the grumblers. And that is its saying (Numbers 11:1), "And the people were like grumblers." And the ninth  is at Kivrot HaTaavah (the graves of desire), when they asked for meat - its saying (Numbers 11:4), "And the mixed multitude that was within them desired a desire." And the tenth is in the Wilderness of Paran with the matter of the spies. And there it stated (Numbers 14:22), "and they have tried Me these ten times and they did not listen to My voice."
+
+Mishnah 5
+
+You already know that the altar was in the middle of the courtyard - and we will elucidate this in the future in its place - and it was open to the skies. And with all of this, the rains did not extinguish the fire of the wood pile. And the wind did not dissipate the pillar of smoke that arose from the sacrifices. Rather, the air during the time of the sacrificing was fresh. And they would stand in the courtyard one next to another; but at the time of bowing down, they did not push against one another, due to their great awe and tranquility in this place.
+
+Mishnah 6
+
+<b>Also the [first human-made] tongs, made with [Divine] tongs:</b> [As] who made the first ones? We have already mentioned in the eighth chapter (Eight Chapters 8:9-10) that they would not believe in creation by the (Divine) will at every instant. Rather, at the beginning of things, He placed into [their] nature that they should do everything that they would do [in the future] - whether they be things that would happen constantly, that being a natural thing; or whether it be [something unusual], that being a miracle. It is all one [regarding this]. Therefore they said that on the sixth day, He placed into the nature of the earth that it would sink [under] Korach and his community, and into the well that it would give out water and into the donkey that it should speak, and so [too] for the rest. And <i>ketav</i> (letters) is the Torah that  was written in front of Him, may He be blessed, as it is stated. And we do not know how it was - and that is its stating (Exodus 24:12), "and I will give you the stone tablets." And the <i>miktav</i> (writing) is the writing on the tablets, as it stated (Exodus 32:16), "and the writing was God’s writing, inscribed upon the tablets." And maybe you will say [that] since all of the wonders are all placed into the nature of things from the six days of creation, why did he distinguish these ten things. You should [hence] know that he did not distinguish these ten things to say that no other miracle was placed into the nature of things except for these. Rather, he said that these alone were done at twilight and the rest of the wonders and miracles were placed into the nature of things that they were put into at the time of their original creation. And they said by way of example that [on] the second day in the division of the waters, it was placed into the nature [of water] that the Reed Sea would divide for Moshe, and that the Jordan would divide for Yehoshua and also for Eliyahu and also for Elisha. And [on] the fourth day when the sun was created, it was placed into its nature that it would stop at time x by the word of Yehoshua to it. And so [too] with the other wonders except for these ten that were put into the nature of these things at twilight. And the <i>shamir</i> is a small creeping thing that chisels big stones when it goes on top of them, and Shlomo built the Temple with it.  And tongs are a tool with which the blacksmith holds the hot iron until he makes what he wants to make with it.  
+
+Mishnah 7
+
+Behold I will first explain these character [types] that are frequently repeated in the words of the sages. And they are the boor (<i>buur</i>), the ignoramus (<i>am ha'arets</i>), the unformed person (<i>golem</i>), the wise man and the pious man. Indeed, a <i>buur</i> (literally, an empty pit) is a man that does not have intellectual virtues nor dispositional virtues - meaning to say, neither wisdom nor ethics. And he also does not have acquisition of knowledge - [it is] as if he is naked of the good and of the bad. And he is called <i>buur</i> to compare him to land that is not sown with anything, and that is called a <i>sdeh buur</i> (empty field), as it is explained in [the Order of] Seeds (Zeraim). And an <i>am ha'arets</i> is a man that has dispositional virtues but he does not have intellectual virtues - meaning to say that he has [knowledge] of the ways of the world (<i>derekh erets</i>) but does not have Torah in his hand. And he is called an <i>am ha'arets</i> (literally, people of the land), meaning to say that he is good for the settling of the land and the societies of the states, since he has dispositional virtues through which he will connect well with others - as we explained in the beginning of our essay. And an unformed person is a man that has intellectual virtues and dispositional virtues. However they are not complete and properly organized. Rather, they have clutter and confusion and there is a lack mixed in with them. And because of this, he is called a <i>golem</i> - to compare him to a tool that a craftsman has made that has the [initial] form of [its] function [but] is missing its completion and refinement. [An example of this is] a knife and a sword that the blacksmith has made not [completely] formed, and their form comes to them before they sand them and sharpen them and smoothen them and engrave whatever is their way to engrave upon them and complete its refinement. And before this, they are called <i>golmei</i> (initial forms of) tools of metals, as it is explained in Kelim (Mishnah Kelim 12:6). And it is a Hebrew word: "My unformedness (<i>golmi</i>) Your eyes saw" (Psalms 139:16) - meaning to say, my substance before the form of the man came to it. And when this form does not reach its completion, they called it a <i>golem</i>, to compare it to substance that is designed to receive a different form through which it will become more complete. And a wise man is one to which these two types of virtues have come to completeness, as is needed. And a pious man is the wise one when he has added to [his] virtue, meaning to say to the dispositional virtues, to the point that he inclines a little towards one of the extremes - as we have explained in the fourth chapter (Eight Chapters 4:7). And [so] his deeds will be greater than his wisdom. And because of this supplement, he is a called a pious man (<i>chassid</i>). As the increase of something is called <i>chessed</i> - whether that increase is for good or for evil. And he said here that the wise man will have these seven virtues, and they are great fundamentals. And because of that, he focuses on them - as through them analysis and study and [proper] action are possible. And four of them are dispositional virtues. And they are that he <b>does not speak in front of someone who is greater than him in wisdom; and he does not interrupt the words of his fellow</b> - but he desists until he finishes his words; and he does not bluster about what he does not know, and that is his saying <b>"about that which he has not heard [anything], he says, 'I have not heard [anything]'"</b>; and he is not stubborn, but when he hears the truth, he concedes to it - and even about that which he is able to refute and to disagree with and to misconstrue, he does not want to do it - and this is his saying, <b>"and he concedes to the truth"</b>. And [the following are] the three intellectual virtues: [The first is] that when a deceiver deceives him with his rhetoric of deception, he should not be impulsive and remain in doubt about the truth. Rather, he should quickly sense the source of the error and clarify it. And this is his saying, <b>"and is not impulsive in answering."</b> And this is actually from ease of comprehension and proper examination of the deceiver's argument to understand the difference in the words. And the second virtue is that he asks what needs to be asked about that matter - and he does not ask for a logical proof in natural science, nor for a scientific argument in the wisdoms of logic and similar to this. And if he is the one asked, he should also answer according to the category of the question. If he is asked about matters the nature of which is that they can be proven, he should answer from the category of the inquirer with a proof; and if he is asked about that which is lower than this, he should answer according to its science and [style] of proof. And he should also not be asked about a material explanation and give a formal explanation or be asked about a formal explanation and give a material explanation. But rather he answers according to the purpose. And this is his saying, <b>"he asks to the point and answers as is proper."</b> And the third virtue is that he organizes his study and puts first what is fitting to put first and puts later what is fitting to put later. As this approach is very helpful in study. And that is his saying, <b>"he speaks to the first [point] first and the last [point] last."</b> And all of these are the opposite with the unformed person, since he is not complete - as we have explained - and he has not reached this level.
+
+Mishnah 8
+
+A famine from drought is that the year be with little rain. It rains in some places and in some places it does not rain; and when it does rain, the rain will be little. And a famine from tumult is when a man is involved in wars and arguments and other novelties that come up for them until the land is unworked - and he does not plant at the time of planting from the [instability in] the world. And a famine of annihilation is that it not rain at all and the rivers and lakes dry up, as its stating (Deuteronomy 28:23), "And the skies above your head shall be copper." 
+Delay of justice is the postponement of judgement and its investigation for many days about something that is [already] clear. And perversion of justice is when he judges in [a way] that is not proper.
+
+Mishnah 9
+
+We have already explained the order of the extraction of the obligations from produce many times in the Order of Seeds (Zeraim). And there it was clairified that in the third and sixth year, he would extract the first tithe and give it to the Levite [like] in each [and every] year. And afterwards, he would extract the poor tithe and give it to the poor. And this poor tithe was in place of the second tithe, which he would extract in other years of  the sabbatitcal cycle. And the gifts to the poor are the gleanings, the produce that is forgotten, the produce that is in the corner of the field, the fallen grapes and the single strands of grapes. As at the holiday (Sukkot), they are all present - since occupation with the earth (agricultural pursuits) is already finished. And the one that gave these obligations, gave them; and the one who did not give them, stole them
+
+Mishnah 10
+
+Behold it is elucidated in this statement that the pious one is one who multiplies good deeds - meaning to say that he inclines a little towards one of the two extremes. And it is also elucidated for you that one who has vices of the soul is called evil - meaning to say that he inclines towards the extreme that is extraneous, as we have explained in the fourth chapter (Eight Chapters 4). As the one who wants that he should have his money and the money of someone else has much desire and he is called evil.  
+
+Mishnah 11
+
+Observe how he called the patient one, whose patience is excessive to the point that he approaches lack of feeling concerning the matter of anger, a pious man. And he called someone with the vices of the trait of anger, evil.  
+
+Mishnah 12
+
+Observe how he did not call the one that is quick [and] has a good memory a pious one, because this is an intellectual virtue. And [so] he called him a wise man. And he did not call the one who has difficulty understanding matters and forgets much, evil - as it is not in his hand (control). And these are not virtues which are possible to acquire - as we explained in the second chapter (Eight Chapters 2:2). 
+
+Mishnah 13
+
+Observe how he called one with [so] much mercy that he does not suffice that he alone should have mercy, [but only] that others should also have mercy, a pious man. And he called a cruel one, evil.  
+
+Mishnah 14
+
+His saying, <b>"among those who go to the House of Study,"</b> meaning to say, in the going to the House of Study, there are four traits. Observe how he called the one that proliferates acquisition of virtues a pious man, and the one who is lazy in [their] acquisition, evil. 
+And when you know the intellectual virtues and the dispositional virtues; and you know every type of them - if you want, study of wisdom and practice - and you know the mean and the ways of deeds that can be called good; and [know] the slight supplement to the mean which is from the famous actions of the pious ones; and [when you] know the supplement and the lack which are both bad -- just that one of them is more fit to [be called] evil and the other is called a transgression or an incorrect action, and the example with this is that caution is completely good without a doubt and much desire is completely bad without a doubt and the lack of feeling for enjoyment is actually not like much desire even though it is [also] bad and [so] it is called a transgression or an incorrect action, [such that] leaving caution slightly towards the side of lack of feeling is fit for the complete ones - and when you understand this matter, you will know that one who leaves caution slightly is called pious as we prefaced and that the lack of feeling is called a transgression, and that is why it stated about the nazirite (Numbers 6:11), "from that which he transgressed upon the soul," as we explained in the fourth chapter (Eight Chapters 4); and [when you understand] all of what we have prefaced and elucidated, you will know which [person] from among people is fitting to be called a boor and who is fitting to be called an ignoramus and who is fitting to be called and unformed person and who is fitting to be called a wise man and who is fitting to be called evil and who is fitting to be called a sinner. These seven names apply to seven people according to their having from the virtues and the vices and their study of the intellectual [virtues], as per what has come earlier in our commentary. And they already [added] names according to the properties of a man, as with the man who has vices in his traits - and he is called evil, as we have explained - but if he [also] has intellectual virtues that he uses for evil things, such a one is called by the sages a clever evildoer. And if he is an evildoer who hurts people - meaning to say that among his character vices are matters that hurt people, like brazenness and cruelty and [traits] similar to them - such a one is called a bad evildoer. And so [too] the one who has intellectual virtues and dispositional vices is called a wise man to do evil, as it states in the verse about someone like this (Jeremiah 4:22), "they are wise men to do evil; but to do good, they do not know" - meaning to say that they use their intellectual virtues for bad actions and not for good actions. But the man who has all of the virtues gathered in him - the intellectual [ones] and the dispositional virtues - to the point that there is no intellectual virtue and no dispositional virtue not in him, and this is rarely found and the philosophers would say that finding such a person is very unlikely but not impossible and when they find him, they would call him a Godly man. And so [too], the sages called him in our language a man of God. And I say that this man is called an angel of the Lord, as it stated (Judges 2:1), "And the angel of the Lord went up from Gilgal." And the philosophers have said that it is impossible to find a man that has all of the vices gathered in him to their very end without intellectual [virtues] or ones of disposition to the point that he does not have virtue at all. And if one is found and this is improbable, they give him the name, 'an animal from the bad, dangerous animals.' And so [too] did Shlomo call him, a 'bereaved bear,' which is the gathering of stupidity and damage. And [of] these five compound names, four of them are to disparage - and they are the clever evildoer, the bad evildoer, the wise man to do evil and the bereaved bear - and one is for greatness, and there is nothing greater than it - and that is the man of God or the angel of the Lord. And Scripture has already elucidated that a man that has all of the intellectual and dispositional virtues found in him is called an angel of the Lord, and that is its stating (Malachi 2:7), "For the lips of a priest guard knowledge, and they seek Torah from his mouth; for he is an angel of the Lord of Hosts." And knowledge includes all of the intellectual virtues, as he will not be complete without them. And its stating, "they seek Torah from his mouth," is a proof  of his completeness in dispositional virtues - as we have explained in the fourth chapter (Eight Chapters 4), that it is the intention of the Torah. And for [this reason], it states (Proverbs 3:17), "and all of its ways are peace." And we have already elucidated there (Eight Chapters 4) that peace is also from the dispositional virtues. And after [these indications of his completeness in the verse in Malachi], it stated, "for he is angel of the Lord of Hosts."   
+
+Mishnah 15
+
+He compared the man with a good memory who remembers all that he hears and does not separate between the true and the false to a sponge - and that is a sea [sponge] that absorbs everything. And he also compared one who understands immediately but does not remember anything at all - not the true and not what is not true - to  a funnel. And he compared one who rembers the bad things and the opinion that is not true and forgets the true things upon which action [needs to be based] to a strainer that only retains the sediment and lets out what is pure. And he compared the man whose way is the opposite [of this] to a sieve that lets out the dirt and dust through its holes and the fine flour remains. And from them, only this fine flour sieve is good, in that it lets out the [inferior flour] that has no purpose and holds what is coarser - and that is the fine flour.
+
+Mishnah 16
+
+The explanation of these words is like this: You know that if the physical causes are negated and removed, then it will be necessary that what they cause will be removed with the removal of its cause. And because of this, when the cause of the love is a divine matter - and that is the true science - it is impossible for that love to be removed ever, as its cause is eternally in existence.
+
+Mishnah 17
+
+
+
+Mishnah 18
+
+This is all clear, as these matters are from the angle of reward and punishment. So that anyone who disagrees not with the intention to contradict the words of his fellow but from his wanting to know the truth, his words will endure and not end. And anyone who makes people straight, God, may He be blessed, will reward him by preventing him from transgression. And anyone who deceives people, God, may He be blessed, will punish him by preventing him from repentance. And this is clear and there is no difficulty in it, if you understand what we have outlined in the eighth chapter (Eight Chapters 8:14-16).
+
+
+Mishnah 19
+
+<b>A good eye:</b> We have explained many times that the matter of a good eye is sufficing and [that] a small appetite is carefulness and [that] a humble spirit is extreme humility as was explained in the chapter before this one (Rambam on Pirkei Avot 4:4). And the three [negative traits] that correspond to them are zeal to acquire money and that is an evil eye, and much desire and that is a broad appetite and arrogance and that is a haughty spirit. And these three virtues are publicized in Abraham, our father. And because of this, anyone who is found to have these virtues is called one of the students of Abraham, our father - as he followed his traits. And anyone within whom is found these three vices is of the students of Bilaam the evildoer - as he followed his traits. And I will mention the places in which are elucidated these virtues in Abraham and these vices in Bilaam, and they are all found in the Torah. Indeed, the sufficing of Abraham is in his saying to the king of Sedom (Genesis 14:23), "If from a thread to a sandal strap, and if I take from any of what is yours, etc." And that is the epitome of sufficing - that a man leave much money and not benefit from it, even a little bit. But his caution is his saying to Sarah on the day they came to Egypt (Genesis 12:11), "Behold, I have known that you are a woman of beautiful appearance." And the explanation comes that he did not fully look at her form besides that day - and that is the epitome of carefulness. And [it is also shown] in his saying about Hagar after he married her (Genesis 16:6), " Behold, your maidservant is in your hands - do to her as is good in your eyes." [This] shows that he did not wish to enjoy himself with her. And so [too] when Sarah requested from him to expel her with Yishmael such that he would be prevented from inclining towards [Hagar] for sexual matters, the verse testifies that it was only bad in his eyes about Yishmael, and that is its stating (Genesis 21:11), "And the matter was very bad in the eyes of Abraham on account of his son." These are all signs of carefulness. And, indeed, his humility is his stating (Genesis 18:27), "and I am dust and ashes." And Bilaam the evildoer's zeal for money was publicized and that is his coming from Aram Naharaim for the sake of the money with which he was hired to curse Israel. And that is His, may He be blessed, stating (Deuteronomy 23:5), "since he hired against you Balaam son of Beor, etc." And, indeed, his great desire in sexual matters is the reason for his advice to Balak that he set loose the women to be promiscuous with [the men of] Israel and to place known harlots [in front of them]. As were it not for the great desire that he had and that harlots were good in his eyes, he would not have commanded this - since the commands of people are only according to their opinions. As the good will not command to [do] evil, but will rather warn against it. And the language of Scripture (Numbers 31:16) is "They are the very ones against the children of Israel by the word of Bilaam, etc." And the sages said (Sanhedrin 105a) [that] Bilaam had sexual relations with his donkey. And there is no doubt about it that one with such an opinion will have actions [like] this. And indeed, his arrogance is his stating (Numbers 24:16), "Speaks the one who hears the words of God." And indeed that which it brought a proof about Bilaam from its stating (Psalms 55:24), "And You, God, will bring them down to the pit of destruction; the people of blood, etc." - [its] explanation is [that it is] because he was a man of blood - as he was the cause of the Israelites' death in the plague; and he was also a man of deceit in his creating a machination to bring about the evil. And its bringing a proof about the students of Abraham from its stating (Proverbs 8:21), "There is what for those that love Me to inherit, and their treasuries will I fill" is like that which He called him (Isaiah 41:8), "the seed of Abraham, the one I love." 
+
+Mishnah 20
+
+Even though he said, "[the] brazen-faced [are bound] for <i>Gehinnom</i> (Purgatory), he commanded brazenness in the rebuke of rebels and similar to it. And it is as if he said, "Use a little of the vices in their [correct] place for the will of God, may He be blessed, and His truth." [And it is] like the statement of the prophet (II Samuel 22:27), "and with the perverse, You are wily." However [it is] on condition that your intention is the truth; and that is [the meaning of] his saying, "to do the Will of your Father Who is in Heaven." And from the good things that God, may He be blessed, did for this nation is that they are shamefaced. And so [too], they said (Yevamot 79a) that the signs of the seed of Avraham is that they are shamefaced, merciful and doers of kindnesses. And it stated (Exodus 20:17), "so that My awe be upon your faces, that you not sin." And when he told about the virtues of shame, he requested and said, "Lord, our God - [just] like You have graced us with this virtue, so [too] grace us that Your city be rebuilt, speedily and in our days."
+
+Mishnah 21
+
+
+
+Mishnah 22
+
+He said about the Torah that one should search in it and meditate upon it, as everything is in it. And he said, <b>"And in it should you see (<i>techezei</i>),"</b> meaning to say the truth. [The explanation is that] you will see the truth with the eye of the intellect, like the [Aramaic] translation of <i>vayira</i> (and he saw) is <i>vechaza</i>. And afterwards he said, <b>"and grow old and be worn in it"</b> - to say, occupy yourself with it until the time of old age; and even then, do not veer from it to something else. 
+
+Mishnah 23
+
+And Ben Hey Hey said [that] according to that which you are in pain with Torah will be your reward. And they said that only that which you study with exertion, labor and fear from the teacher will endure; but reading of enjoyment and leisure has no endurance to it and [so] no point in it. And they said in the explanation of his statement (Ecclesiastes 2:9), "even (<i>af</i>, which can also be understood as anger) my wisdom remained with me" - the wisdom that I studied with anger remained with me. And because of this, they commanded to place fear upon the students; and they said (Ketuvot 103b), "Throw fear upon the students."
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+Rambam on Pirkei Avot
+רמב"ם משנה אבות
+merged
+https://www.sefaria.org/Rambam_on_Pirkei_Avot
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rambam on Pirkei Avot
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+We have already explained the description of how the transmission happened in the introduction of our words in this essay. And [so] our intention here is only to explain the words of piety and ethics alone, to encourage the acquisition of certain virtues the benefit from which is great. And we will also elaborate to warn about certain vices that [bring] much damage. And [for] the rest, I will only explain the words and some of the concepts, because their concepts are [already] clear, except for a few of them.
+<b>Be deliberate in judgment: </b> That they should delay in reaching the verdict and not determine it quickly before they [fully] understand it. As it is possible that new matters will be revealed to their eyes that were not revealed at the beginning of [their] thought.
+<b>and make a fence for the Torah:</b> they mean to say the decrees and ordinances that distance a man from sins. As He, may He be blessed stated (Leviticus 18:30), "And you shall guard My guarding." And it was said in its explanation (Moed Katan 5a), "Make a guarding [fence] for My guarding."
+
+Mishnah 2
+
+He is saying that with wisdom, and that is the Torah; and with enhancement of [good] traits, and that is acts of lovingkindness; and with the fulfillment of commandments, and that is the sacrifices [referred to in the mishnah as service] - there will be a continuous refinement of the world and ordering of its existence in the most complete way.
+
+Mishnah 3
+
+A reward (<i>pras</i>) is what one calls a benefit that is granted to a person by someone who does not gain from him, but [rather] does it by way of kindness and grace. [It is] like when a man tells his servant or his young son or his wife, "Do such and such and I will give you a dinar or two." That is the difference between a reward and a wage (<i>sachar</i>), since a wage is that which is given by [way of an] obligation. And this pious one said that you should not serve God, may He be blessed, in order that He will do good to you and benefit you with kindness and that you should hope for the benefit and serve Him for its sake. Indeed, serve Him like servants that are not hoping for endowment or the giving of kindness. He meant with this that they should serve Him from love, as we said in Chapter Ten of Sanhedrin. And nonetheless, he did not exempt us from fear [of God]. And [so] he said, "Even as you serve from love, do not discard fear completely, 'and may the fear of Heaven be upon you.'" As the commandment of fear has already come in the Torah, and that is its stating (Deuteronomy 6:13), "Fear the Lord, your God." And the sages said (Yerushalmi Berakhot 9:7), "Serve from love, serve from fear," and they said that the one who loves will not forget a thing from that which he was commanded to do, and the one who fears will not do what he was warned from doing - as fear is a great pathway with the negative commandments, and all the more so, with the arational commandments. And this sage had two students - one whose name was Tsadok and one whose name was Beitos. And when they heard him say this statement, they went out from in front of him and one said to his fellow, "Behold, the teacher said explicitly that there is no benefit and punishment for a person and there is no hope at all" - as they did not understand his intention. And one strengthened the hand of his friend and they exited the group and left the Torah. One group connected itself to one and another group to his fellow. And the sages called them Sadducees and Boethusians. But when they could not gather congregations due to that which follows from this belief - as this evil belief disengages the united, all the more so will it not unite the disengaged - they leaned towards belief in the thing which they could not deny among the masses. As if they would put this out of their mouths, [the masses] would have killed them. I mean to say [that this thing is] the words of Torah. And [so] each one said to his party that he believes in the Torah, but disagrees with the transmission [of its oral explanation] - that it is not true. And this was to exempt themselves from the accepted commandments and ordinances and decrees. Since they could not push off everything - the written [Torah] and the received [explanation].  And also [this way], the way of interpretation was broadened for them. Since once the explanation was given to their choice, he was able to be lenient in what he wanted and to be strict in what he wanted. [This is] since he did not believe in the fundamentals at all, yet he sought things that would still be accepted by some people. And these evil groups came out from then. And they are called Karaites in these lands - I mean to say, Egypt. And their names among the sages are Sadducees and Boethusians. And they are the ones that began to question the transmission and to explain all of the verse according to what appears to them without listening to the sage at all, [which is] the opposite of what He, may He be blessed, stated (Deuteronomy 17:11),  "You shall act in accordance with the instructions given you and the ruling handed down to you; you must not deviate from the verdict that they announce to you either to the right or to the left." 
+
+Mishnah 4
+
+<b>"A meeting house":</b> A house of meeting, meaning to say that you should make your house always available for the gathering of sages, like in synagogues and houses of study (<i>batei midrash</i>); such that if a man says to his fellow, "Where can I meet with you, where can I confer with you," he will [answer] him, "In the house of x."
+
+Mishnah 5
+
+<b>"Open":</b> That you should have a gate open to the path of wayfarers, such that every wayfarer that need something or is hungry or thirsty will enter the house immediately.
+<b>"may the poor be members of your household":</b> He is saying that it is necessary that the servants be the poor and the indigent. And this is more fit than purchasing slaves. And so would the sages condemn the purchase of slaves and praise one whose servants and members of his household were the poor. 
+<b>They so stated with his wife:</b> It is known that the majority of talk with women is about matters of sex. Because of this, he said that increasing conversation with them is forbidden, since he "causes evil to himself." He means to say that he acquires lowly traits for his soul, and that is the abundance of desire.
+<b>"and neglects the words of Torah":</b> It is understood that he wastes time with other occupations.
+<b>"and, in his end, he inherits Geihinam":</b> because of this conversation of rebellion, and he obligates himself in the punishment.
+
+Mishnah 6
+
+<b>"Make for yourself a mentor":</b> He means to say even if he is not fit to be your mentor; still place him upon you as a mentor, so that you can give and take (discuss and argue) with him, and as a result of this the study of wisdom will come to your hand. As the study of a man on his own is good, but his study from someone else will be better established in his hand and it will be more clear - and even if he is like him in wisdom or below him. And so did they elucidate the explanation of this commandment. And he said, "<b>acquire for yourself a friend"</b>. He said it with an expression of acquisition and he did not say, "Make for yourself a friend," or "Befriend others." The intention of this is that a person must acquire a friend for himself, so that all of his deeds and all of his matters be refined through him, as they said (Taanit 23a), "Either a friend or death." And if he does not find him, he must make efforts for it with all his heart, and even if he must lead him to his friendship, until he becomes a friend. And [then] he must never let off from following [his friend's] will, until his friendship is firmed up. [It is] as the masters of ethics say, "When you love, do not love according to your traits; but rather love according to the trait of your friend." And when each of the friends has the intention to fulfill the will of his friend, the intention of both of them will be one without a doubt. And how good is the statement of Aristotle, "The friend is one." And there are three types of friends: a friend for benefit, a friend for enjoyment and a friend for virtue. Indeed, a friend for benefit is like the friendship of two [business] partners and the friendship of a king and his retinue; whereas the friendship for enjoyment is of two types - the friend for pleasure and the friend for confidence. Indeed, the friend for pleasure is like the friendship of males and females and similar to it; whereas the friend for confidence is when a man has a friend to whom he can confide his soul. He will not keep [anything] from him - not in action and not in speech.  And he will make him know all of his affairs - the good ones and the disgraceful - without fearing from him that any loss will come to him with all of this, not from him and not from another. As when a person has such a level of confidence in a man, he finds great enjoyment in his words and in his great friendship. And a friend for virtue is when the desire of both of them and their intention is for one thing, and that is the good. And each one wants to be helped by his friend in reaching this good for both of them together. And this is the friend which he commanded to acquire; and it is like the love of the master for the student and of the student for the master.
+<b>"and judge every person as meritorious:"</b> Its subject is when there is a person whom you do not about him if he is righteous or if he is wicked and you see him doing an act or saying something and if you interpret it one way it will be good and if you interpret in another way it will be bad - [in this case,] take it to the good and do not think bad about it. But if the man is known to be famously righteous and of good deeds; and an action of his is seen that all of its aspects indicate that it is a bad deed and a person can only determine it to be good with great stretching and a distant possibility, it is fit that you take it that it is good, since there is some aspect of a possibility that it is good. And it is not permissible for you to suspect him; and about this did they say (Shabbat 97a), "The body of anyone who suspects proper ones will be struck." And so [too] when it is an evildoer and his deeds are famous, and afterwords we see him that he does a deed, all of the indications about which are that it is good but there is an aspect of a distant possibility that it is bad; it is fit to guard oneself from him and not to believe that it is good, since there is a possibility for the bad. And about this is it stated (Proverbs 26:25), (Also) "Though he be fair-spoken do not trust him, etc." But when he is not known and the deed is indeterminate towards one of the two extremes; according to the ways of piety, one must judge a person as meritorious towards whichever extreme of the two extremes [would be the case].
+
+Mishnah 7
+
+<b>"Do not befriend an evildoer":</b> in [any] type of friendship and companionship, so that you will not learn from his deeds. And we have already elucidated in the previous chapters that a man learns from the vices [found] in the company of evildoers. And he said [further] if you sin or you see that one sin, do not be confident and say that God, may He be blessed, will only punish him in the world to come; and do not despair of quick vengeance from Him for this sin.
+
+Mishnah 8
+
+ <b>"The judges' advisers (literally, organizers)":</b> They are people that study the arguments and the laws until the people become experts in their cases. As they compose questions and answers: when the judge says this, answer him that; and when the litigant argues this, so should be your answer - as if they are organizing the case, and the litigant is [coming] in front of them. And that is why they are called the judges' organizers - it is as if they organize the cases in front of them. And they warned them from being similar to them; meaning to say to teach one of the litigants an argument that will benefit him and to say to him, "Say this," or "Refute [an opposing claim] in such and such a way." And even if he knew about him that he was the victim and that his fellow's claim against him is false according to what he truly thinks, nonetheless, it is not permissible for him to teach him an argument that will save him or benefit him at all.
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+This 'government' (<i>rishut</i>) is the authorities. And in these three traits there is refinement of faithfulness and of the world. As with the absence of work, things will be tight for him and he will rob and be unfaithful. And with the pursuit of lordship, he will have challenges in the world and bad things; as since people will be jealous of him and disagree with him, he will lose his faithfulness. [It is] as they said (Sanhedrin 103b), "Once a man is appointed an officer over the community below, he becomes an evildoer above." And so [too, regarding] familiarity with the government in the early days and coming close to it, it was very unusual to escape from [the damage caused by] it in this world. As he will not pay attention to anything except that which brings him close to it. And you know the matter with Doeg - and even though the authority with which Doeg became close was the anointed of God and a prophet and God's chosen one, may He be blessed.
+
+Mishnah 11
+
+"Evil waters" is a nickname for heresy. And they said, "Be careful with your words" among the masses, and there should not be in in your words [something] that can support a different interpretation [than what you mean]. As if there are heretical men there, they will interpret them according to their beliefs. And the students will have already heard them from them and they will turn to heresy. And they will think that these were your beliefs and there will be a desecration of God, as happened to Antigonos with Tsadok and Beitos.   
+
+Mishnah 12
+
+<b>"Of the disciples of Aharon":</b> They said (The Fathers According to Rabbi Nathan 12) that when Aharon, peace be upon him, sensed that the insides of a person were bad or they told him that his insides were bad or that he had a sin in his hand, he would greet him first and would be friendly towards him and would speak much with him. And that man would become embarrassed about himself and say, "Woe is to me! If Aharon knew what is hidden in my heart and the evil of my actions, he would not permit himself to [even] look at me, all the more so to speak to me. And yet he treats me with the presumption that I am a proper man. [Hence] I will confirm his words and his thought and I will return to the good." And he would become from his students who learn from him. And the Holy One, blessed be He, stated when He described him with this trait (Malachi 2:6), "He walked with Me in peace and righteousness, and brought many back from iniquity." And it is this famous matter about him that Hillel had in mind. And he also said when a man's name spreads for greatness, its termination will be announced. And he would also say, that God, may He be blessed, kills the one who doesn't read [the Bible] much, but the one who does not learn at all is fitting to be killed [now]. And [he also said] that one who "uses the crown" will die, meaning to say one who earns a livelihood from Torah and receives [tangible] benefit from it. And this was his intention in this statement, as will be explained in this tractate (Rambam on Pirkei Avot 4:5). And it is stated by way of mnemonic, "Student (yes), another man (no)," meaning to say that it is not permissible for a Torah scholar to receive service from any man except for his students.     
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+He said, "If I myself will not be the one that arouses my soul to virtue, who will arouse me, as I have no one to stimulate me from outside," like we have elucidated in the second chapter (Eight Chapters 2). "And since it is in my power to incline my soul to any side that I want, what deed have I done from the good deeds." It is as if he is [questioning] himself and saying, "What am I?" [This is] to say, "What is [becoming of] me? I am not complete, even if I did this matter." And afterwards he went back and said, "If I do not acquire these traits now in the days of my youth, when will I acquire them? Not in the days of old age, as it is difficult to veer from [one's] characteristics at that time because the acquisitions and the traits have hardened and settled - whether they are virtues or whether they are vices." And the wise one said (Proverbs 22:6), "Educate a youth according to his way, and he will also not veer from it when he gets old."
+
+Mishnah 15
+
+He said to make Torah study the center and the main thing and your other affairs secondary to it - whether they turn up or whether they not turn up, since there is no damage [from their] absence. And they said (Bava Metzia 87a), "The righteous say little and do much" - like our father, Avraham, who designated one loaf of bread and brought "curds and milk and a calf" (Genesis 18:8) and three <i>seah</i> of fine flour. "And evildoers say much and do not do even a little" - like Efron who gave everything [away] in his words, but in practice did not even leave one small coin from the [purchase price].
+<b>"a pleasant countenance":</b> That is when he interacts with the creatures calmly and with pleasant and welcome words.
+
+Mishnah 16
+
+<b>Rabban Gamliel says, "Make for yourself a mentor, remove yourself from doubt and do not frequently tithe by estimation."</b> That which he commanded here to  make a mentor is not regarding study, but rather legal decisions: place for yourself a mentor, that you can rely upon in the forbidden and the permissible, and you can remove yourself from doubt. [It is] as they say in Talmud Yerushalmi Moed Katan 1:10, "Go and bring me an elder from the marketplace and I will rely upon him and permit [it] to you." And so [too] did he command to flee from putting out tithes by estimation, because it is from the doubts.
+
+Mishnah 17
+
+The wise one has already stated (Proverbs 10:19), With many words, there is no lack of transgression." And the reason for this is that most words add superfluity and sin, as I will elucidate now. As when a man increases his words, he will certainly transgress, since it is impossible that there will not be in his words one word that is not fit to say. And one of the signs of the wise is minimization of words, and one of the signs of the foolish is the multitude of words. And the sages have already said that the minimization of words is proof of the high virtue of the forefathers. And when a man was pedigreed they would say, "The pedigreed one of Babylonia is the quiet one." And it is said in the Book of Characteristics that one of the sages was seen to be silent, since he did not say speech that was not fitting to speak and he only spoke very little. And they said to him, "What is the reason for your great silence?" And he said, "I have examined all speech and I have found it divided into four divisions.
+The first division is completely injurious, without benefit, like the cursing of people or vulgarity and similar to them; such that to speak with them is complete idiocy.
+And the second division is injurious on one side but beneficial on the other side, like the praise of a man to gain benefit from him. But in that praise will be that which will anger his enemy and so [the speech] will injure the one being praised. And one should refrain from this speech because of this reason, [such] that they not speak things from this division as well.  
+And the third division is words that have no benefit and no injury like most of the speech of the masses: how was wall x built?; how was hall y built; or the telling of the beauty of house x or the multitude of delicacies of country y; and similar to these. These are extraneous words - one who says such words is excessive and there is no benefit in them.
+And the fourth division are words that are completely beneficial, like the speech about the wisdoms and about the virtues and the speech of a person about what is specific to him, in that his life depends upon them and through them will his existence continue. And he must speak this." He said, "Any time I hear words, I examine them. And if I find that they are from this fourth division, I speak them. But if they are from the other divisions, I am silent about them." And the [author] of the [Book of] Characteristics examined this man and his wisdom which is to avoid three-fourths of speech, and [found] that this wisdom is the one that needs to be taught. And I say that speech is divided into five parts according to the Torah's obligation: 1) We are commanded about it; 2) We are warned against it; 3) The disgusting; 4) The beloved; 5) The permissible.
+The first division is that which one is commanded about - and it is reading the Torah and studying it and reading its analysis. And this is an obligatory positive commandment, as it is stated (Deuteronomy 6:7), "and you shall speak in them." And it is as weighty as all of the other commandments [put together]. And it has already been said about the imperative of study that which not even a part of would fit in this [entire] composition. 
+The second division is the speech that is forbidden and that we are warned against, such as false testimony, talebearing and cursing. And the words of the Torah teach about this division. And also [included] are foul speech and evil speech.
+And the third division is the disgusting that has no benefit to a man for himself, but is not a sin and not rebellious - like the speech of the masses about what happened and what was and what are the customs of King x in his chamber and how was the cause of y's death or how did z become rich. And the sages call these idle talk; and the pious ones made efforts for themselves to refrain from this division of speech. And it was said about Rav, the student of Rabbi Hiya, that he did not speak idle talk all of his days. And from this division is also when a person disgraces a virtue or praises a vice - whether they be intellectual or dispositional.
+And the fourth division is the beloved, and that is speech in praise of intellectual virtues or dispositional virtues and in disgrace of both types of vice - to awaken the soul to the virtues with stories and songs, and to prevent the vices in these same ways. And also to praise the distinguished and to acknowledge their virtues, so that their practices be valued in the eyes of people and that they walk in their ways; and to disgrace the bad about their vices, so that their action and their memory be disgraced in the eyes of people and that they distance themselves from them and not act according to their practices. And this division - meaning to say, study of the virtuous traits and distancing from traits of vice - is called <i>derekh erets</i> (the way of the world).
+The fifth division is the permissible and is the speech about what is specific to a person about his business, his livelihood, his food, his drink, his clothing and the rest of what he needs for himself. And it is permissible - it is not beloved or disgusting. Rather, if he wants, he can speak what he wants of it, and if he wants, he will not speak [it]. And with this division, a person is praiseworthy when he minimizes his speaking of it. And the men of ethics have warned about increasing words in it. But the forbidden and the disgusting does not require a warning nor a commandment, as it is fitting to be completely silent from it. However the commanded and the beloved [speech], if a person could speak in it all of his days, it would be good. However one must be careful about two things: The one is that his deeds match his words, as they said, "Pleasant are the words that come out of the mouth of one who does them." And about this matter did he intend in his saying, <b>"And the exposition [of Torah] is not what is essential, but the action."</b> And the sages say to a righteous one that [specifically] he teach the virtues, in their saying, "Expound, and for you it is fit to expound." And the prophet stated (Psalms 33a), "Rejoice, righteous ones in the Lord; for the straight is praise beautiful." And the other matter is terseness and that he make efforts to maximize content with few words and not that the matter be the opposite. And this is what they said (Pesachim 3a), "A man should teach his students in the brief way." And know that songs, that are composed in any language that it be, must be examined for their contents - if they are following the way of speech that we have divided. And indeed, I have clarified this even though it is clear [already], because I have seen elders and and pious men from the people of our Torah when they are at a wine party like a wedding or something else and a person wants to sing an Arabic song - even if the subject of that song is praise of courage or generosity and that is from the division of the beloved, [as well as] when it is in praise of wine - they push it off with every angle of distancing, and it is not permissible according to them to hear it. And when the lyricist sings one of the Hebrew canticles it is not bad in their eyes if it is from the things that we are warned against or which are disgusting. And this is complete foolishness, as speech is not forbidden or extraneous or beloved or disgusting or commanded in its saying because of the language that it is in, but rather because of its content. As if the content of that song is virtue, he is obligated to say it - in any language that it my be. But if the intention of that song is vice in any language that it should be, it is forbidden to say it [- in any language that it should be]. I also have what to add to this: When there are two canticles and they express the same content of arousing the power of desire and praise for it and to rejoice the soul with it - and it is vice and it is from the division of disgusting speech since it enthuses and arouses a trait of vice, as is clarified in our words in the fourth chapter - but one of the two canticles is in Hebrew and one is in Arabic or vernacular; listening to the Hebrew and speaking it is more disgusting to the Torah due to the level of the language, as it is only right to use it for virtues. All the more so if they require to put into it a verse from the Torah or from the Song of Songs about that matter - as then, it goes from the division of the disgusting to the division of the forbidden and what is warned against. As the Torah forbade to make the words of prophecy types of song for vice and disgusting things. And since we have mentioned evil speech in the division of forbidden speech, I saw [fit] to elucidate it and to mention a little of what is mentioned about it. As people are in great blindness about it and it is the great sin that is always in people - and all the more so about what the sages said (Bava Batra 164b) that a person does not escape from tangential evil speech on any day. And who would give that we escape from evil speech itself! And evil speech is the recounting of the evils of a man and his blemishes and the disgracing of a man of Israel in whatever side of disgrace that it be - and even if the disgraced was lacking as was spoken. As evil speech is not that he lie about a man and attribute to him that which he does not do, as that is called putting out a bad name on his fellow. However evil speech is that when he disgraces the disgraces of a person, even about his actions that he truly does, [such] that the speaker sins and the one who hears him sins. They said (Arakhin 15b), "There are three that evil speech kills: the one who speaks it, the one who listens to it and the one they are speaking about." And they said, "The one who listens to it more than the one who speaks it." And tangential evil speech is the mention of the blemishes of a man without clarification. Shlomo said about this matter that sometimes one who mentions the blemishes of a person without clarification shows that he does not have knowledge of that which is understood from his words and that he did not intend this, but rather intended another matter - as he said (Proverbs 26:18-19), "Like a madman scattering deadly firebrands, arrows, is one who cheats his fellow and says, 'I was only joking.'" And one of the sages from among the wise ones already praised in a large group the writing of a scribe that he showed him; and the rabbi condemned the act of the praiser and said (Mishnah Arakhin 3:5), "Go and stop your evil speech." [He meant] to say that you are causing his disgrace with your praise of him in the large group. As from them is one who loves him and one who hates him, and his enemy will be forced to mention his blemishes and his evils when he hears his praises. And that is an extreme distancing from evil speech. And the language of the Mishnah (Mishnah Arakhin 3:5) is "the judgment against our ancestors in the wilderness was sealed only because of their evil speech" - meaning to say the matter of the scouts about which it was stated (Numbers 13:32), "And they put out slander of the land." And they, peace be upon them, said (Arakhin 15a), "And if these that only put out a bad name on trees and stones become liable for what they became liable, how much more is it so for someone who speaks about the disgrace of his fellow!" And this is the language of the Tosefta (Talmud Yerushalmi Peah 1:1): For three sins is there retribution to a person in this world and he does not have a share in the world to come - idolatry, sexual immorality and murder; and evil speech corresponds to all of them [together]. And they said in the Gemara (Arakhin 15b) [that] with idolatry comes the expression, 'the big' - and that is its stating (Exodus 32:31), "Alas, this people is guilty of a big sin." And with the sin of sexual immorality also comes the expression, 'the big' - and that is its stating (Genesis 39:9), "and how can I do the big evil, this one." And with the sin of murder also comes the expression, 'the big' - and that is its stating (Genesis 4:13), "Is my sin too big to carry?" But with evil speech comes the expression 'the big ones' (plural)." [It] means to say that it corresponds to the three of them [together] - and that is its stating (Psalms 12:4) "tongue speaking big things.'" And they spoke about this unsettling sin very much. And the end of that which is said is that "Anyone who speaks evil speech denies the fundamental [faith], as it is stated (Psalms 12:5), 'They say, "By our tongues we shall prevail; with lips such as ours, who can be our master?"'" Indeed, I have said a little of what they said about this sin; even though I have written at length, in order that a man distance himself from it with all of his ability and make his intention to be quiet - meaning to say from this division of speech. 
+
+Mishnah 18
+
+Judgement is the administration of a country with fairness. And we have already explained in the fourth chapter that truth is the intellectual virtues and that peace is the virtues of character. And when these three are found, existence will be as perfect as is possible, without a doubt.
+
+Chapter 2
+
+
+
+Mishnah 1
+
+It is clear that the straight path is the good actions which we have elucidated in the fourth chapter (Eight Chapters 4), and they are the  virtues of moderation. As through them a person acquires a fine disposition and he will have a good way with people. And he said it is "<b>praiseworthy for the person adopting [it], And praiseworthy to him from [other] people</b>." And afterwards, he said that he needs to be careful with a commandment that he thinks is light - like rejoicing in the holiday, and study of the Holy Tongue - as with a commandment the great weightiness of which is clear to you - like circumcision and <i>tsitsit</i> (fringes) and slaughtering of the Pesach sacrifice. And there the reason for this is <b>for you do not know the reward given [for the fulfillment] of [the respective] commandments</b>. And the elucidation of this matter is as I will say. And it is that the entire Torah has positive commandments and negative commandments. It is true that Scripture elucidated the punishment of each negative commandment except for a few of them. And one is obligated the death penalties for some of them and excision and death at the hand of the Heavens and lashes for some of them. And we know from all of the punishments of the negative commandments which of the prohibitions are great and which ones of them are below them. And they are eight levels: The first level - and it is the greatest of them - are those things for which one is obligated stoning. And the one below it are the ones that obligate burning. And the third are the ones that obligate killing (decapitation). And the fourth are the ones that obligate strangling. And the fifth are ones that obligate excision. And the sixth are ones that obligate death at the hand of the Heavens. And the seventh are ones that obligate lashes. And the eighth are negative commandments for which we do not give lashes. And from these levels we can know what is the weightiness of a sin or its lightness. But what is the reward from God, may He be blessed, of each of the positive commandments is not elucidated. And all of this is so that we do not know which commandment requires that we keep it much and which commandment is below it. Rather He commanded to do matter x and y and He did not make known the reward of which one of them is greater from God, may He be blessed. And because of this one needs to be careful about all of them. And because of this principle, they said (Sukkah 25a), "One who is engaged in a commandment is exempt from [another] commandment," without comparing [the weight of] the commandment that he is involved in to the other one from which he is refraining. And for this, they also said (Pesachim 64b et. al.), "We do not skip over commandments," meaning to say that when you chance upon the performance of a commandment, do not skip over it and leave it to do another commandment. And afterwards he said that even though the [relative] desirability of each commandment is not elucidated, there is an angle of comparison. And that is that every positive commandment wherein you find that one who transgresses it is obligated a great punishment, know that there is also a great reward in doing [the commandment]. And the example of this is that circumcision, slaughtering the Pesach sacrifice, resting on the seventh [day] and the making of a parapet are all positive commandments. Yet the obligation of one who does work on Shabbat is stoning, but the one who refrains from circumcision or the sacrifice on the holiday is obligated [only] excision and the one who 'places blood in his house' (by refraining from setting up a parapet) violates a negative commandment [without a tangible punishment], and that is that which is stated (Deuteronomy 22:8), "do not place blood in your house." And from here you know that the reward of Shabbat is greater than the reward of circumcision and the reward of circumcision is greater with God, may He be blessed, than the reward of making a parapet. And that is the matter of his saying, <b>"Also, weigh the loss [that may be sustained through the fulfillment] of a commandment against the reward [that may be obtained] for [fulfilling] it."</b> And he also said "the gain of a transgression," when you do not do it - this too is not elucidated. However you can learn it from the punishment of the sin. When the sin for which the sinner was punished is great, the reward for his refraining from it is according to that level of greatness, as is elucidated in Kiddushin 39b in their saying, "Anyone who sits and does not commit a sin is given a reward like the one who does a commandment" - and we have already explained it there.  And the expression of the Torah of actions being known to Him, may He be blessed, is like that when our teacher Moshe, peace be upon him, stated (Exodus 32:32), "from Your book that you have written." 
+
+Mishnah 2
+
+By <i>derekh erets</i> (the way of the world), he meant involvement in a livelihood. And his saying, "and leads to sin" is as I explained it in another place [about] their saying (Kiddushin 29a), "In the end he will steal from the creatures." And about his saying, <b>"And as for you, I credit you with a great reward, as if you [yourselves] had done it [on your own],"</b> it is the word of God to those who work for the community. As sometimes they are prevented from doing a commandment while they are occupied with the needs of the community. And he said that God, may He be blessed, counts the reward upon them as if they had done that commandment even though they did not do it, since they were involved with the needs of the community for the [sake of the] name of Heaven.
+
+Mishnah 3
+
+We have already explained (Rambam Pirkei Avot 1:10) that the government (<i>rishut</i>) is the authorities in the early days. And he is recounting their traits and warning about them.
+
+Mishnah 4
+
+We have already made known in the fourth chapter that there is no reason to separate from the community except due to their dereliction, as we explained over there. And he said that even though a person has a distinctive character trait in his soul and he has strengthened it, he should not remove his hand from redoubling his doing good and adding to its reinforcement. And he should not be be certain [about it] and say, "This virtue has already reached my hand and it is impossible that it will fall away." As it is possible that it will fall away. And that is [the meaning] of his saying, <b>"until the day of your death."</b> 
+And <b>something that cannot be heard</b> is that the simple meaning of the words be very distant and negligible. And [only] when the person examines them carefully will he see that they are true words. And he warns against this path of speech, as he says, "Do not have your words require a distant explanation and extra examination and [only] then will the listener understand them."
+<b>"When I will be available":</b> He means with this, when I am available from this business (not busy). And this is similar to what preceded of the commands of his colleague, Shammai (Avot 1:15), "Make your Torah fixed."
+
+Mishnah 5
+
+A boor (<i>bur</i>) is one who does not have wisdom nor [proper] traits. And an ignorant person (literally, a man of the land - <i>am haarets</i>)  is one who does not have intellectual virtues but he would have some character virtues. And [the meaning of] a person prone to being ashamed is known. And an impatient person is one who is impatient about everything and gets angry. And the matter of striving is to accustom your soul and lead it to acquire the virtues. And since there are no wise men [there] to teach you, you should teach yourself. And the [Aramaic] translation of (Genesis 32:25), "and a man struggled with him" is "and a man strived with him" (Onkelos Genesis 32:25). And they said that the Torah is not found with men of pride and arrogance and not with those that go to far lands. And they supported this by way of a flourish with a verse and said (Eruvin 55a), "'It is not in the heavens, that you should say, etc. Neither is it beyond the sea, etc.' (Deuteronomy 30:12-13)." They said, "It is not with the arrogant (who elevate themselves like the sky) and it is not with those that go across the sea."
+
+Mishnah 6
+
+He means to say that you were killed because you killed someone else. And the one who killed you will be be killed in the future. The intent of this statement is that bad actions will return upon the head of their doers, as he stated (Proverbs 5:22), "The wicked man will be trapped in his iniquities." And he stated (Psalms 7:16), "He has dug a pit and deepened it, [etc.]." And the sages said (Sanhedrin 90a), "With the measure that a person measures, [so] is he measured." And it is something that is apparent to the eye at every moment and every time and every place that anyone who does evil and creates types of violence and vice is himself injured by those same evils that he created - since he taught the craft that would cause damage to him and to others. And so [too regarding] anyone who teaches a virtue [in] that he creates a good action from the good, a benefit of that action will reach him - since he taught a thing that will do good to him and to others. And the words about this in the verse are very good - he stated (Job 34:11), "For He pays a man his action."
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+He praised Rabbi Eliezer [for] his good memory in comparing him to a plastered pit that does not lose its waters. And he praised Rabbi Yehoshua [for] the virtues of character, in that through them is a person made happy and honored and most of the world will love him. And because of this the one who gave birth to him is happy with him. And he praised Rabbi Yose [for] virtues of good character and intellectual virtues. He praised Rabbi Shimon [for] fear of sin - and that is carefulness and striving with matters of involvement in the good and guarding from evil. And he praised Rabbi Elazar ben Arakh [for] good understanding and that every deep matter was easy for him and that his comprehension added to the [discussion].
+
+Mishnah 9
+
+<b>A good eye:</b> Sufficing with what a person has and this is from the virtues of character. And a bad eye is its opposite - meaning to say, the belittling of the things [that he has] and eagerness for increase. And his saying here, "who sees the future," the matter of which is that he studies what will be in the future from what is found now, is not from the wisdoms that it should be an intellectual virtue, and that its understanding is that he study that which is hidden from that which is revealed. Rather, what he wants with it here is the analysis about the matters of a man from his affairs through which his existence will continue, that he should investigate the end of his affairs. And he brought a metaphor corresponding to this, and that is his saying, <b>one who borrows but does not repay,</b> that he will not lend him another thing - and that is of the traits of vice. <b>"But the righteous one gives graciously"</b> (Psalms 37:21) - that is the Righteous One of the world, and He is God, may He be blessed, as it is stated (Deuteronomy 32:4), "righteous and straight is He"; and (Nehemiah 9:33), "You are righteous about all that comes upon us." The explanation is that He is generous to the man that lends to his fellow and he doesn't repay, [for] the Holy One, blessed be He, pays him in exchange for his service that he bestowed kindness to another to lend him until his hand could acquire his lacking. And when the hand [of the borrower] found it and did not pay back his lender, God, may He be blessed, paid him [instead]. And the matter of "seeing his words" is to choose and to distinguish - from the matter of "The Lord did not see" (Lamentations 3:36), the intention of which is He did not choose. And he distinguished that everything was included in his words [when] he said "a bad heart."  And we have already explained in the second chapter of our introduction to the commentary on this tractate (Eight Chapters 2:2) that all of the character virtues are only found in the appetitive section of the soul. And in it are also found all of the character vices. And we have elucidated in the fourth chapter (Eight Chapters 4) that the actions that are good are the moderate actions which come from the virtues of character. And so [too] is it known among the philosophers and physicians that the appetitive soul is in the heart and [that]  its chamber and its instruments are attributed to the heart. And even though all of the capabilities are diffused from the heart and it is its beginning  according to the true opinion, the appetitive capability does not spread from it to another organ, in the way that the nutritive capability - I mean to say the vegetative capability that we discussed in the first chapter  (Eight Chapters 1:7) - spreads from the heart to the liver. And understand that from everything we have elucidated that what he wanted with a good heart are the good action and they are the moderate actions and they are the virtues of character. And it includes contentment and the love of the good and others of the virtues besides this. And that is what he said, <b>"For your words are included in his."</b>
+
+Mishnah 10
+
+<b>And do not be easy to anger:</b> Do not prepare yourself to anger and irritability. And they have already gone far in disgracing anger and irritability. And the strongest of their words is their saying (Shabbat 105b), "Anyone who gets angry is as if he worships idols." And they made it adjacent to his saying (Psalms 81:10), "You shall have no foreign god, you shall not bow to an alien god" - meaning to say that the two things are one. 
+<b>and repent one day before your death:</b> And [since] he does not know when he will die - maybe today or maybe tomorrow - all of his days will be in repentance. But his saying, <b>"And warm yourself by the fire of the sages,"</b> is not from their words with which he educated them, but rather is what he heard from someone else but he would [nonetheless] recount it. And because of this it was not counted among his [three] things. And the intention of this command that he is telling you is that when you associate with the sages and with men of virtues, do not be playful with them and do not be arrogant towards them, but let your association be to let them know that you will approach them at the time that they will bring you close. And do not add to come closer to them than that which they have brought you close - that you not lose their intention about you, and you reverse their love to hate and the benefit that you hoped to get from them not reach you. And he compared this to one who warms himself by the fire - as if he sits far from it, he will enjoy its heat and get benefit from its light. But if he is negligent with himself and continues to get closer to it, he will get burnt and the benefit will turn into damage. And this is the content of his saying metaphorically, <b>"And warm yourself by the fire of the sages, but be cautious around their coals that you should not be burned."</b> And afterwards he added to frighten about this and he said, "Do not think that if they bite you with their tongues that you will come back and appease them with your words and they will be appeased." As truly they will not listen to the voice of a charmer like the Seraph does not listen to it, as it stated (Psalms 55:6), "Which does not hear the voice of charmers." And you should know this from the matter of Gechazi in that which he was audacious in front of his teacher, Elisha, and who fell into a disgusting disease, as is elucidated from the words of the sages about the matter of the four men who were "leprous" (<i>metsuarim</i>). And so [too] with Rabbi Yehoshua ben Perachiah and with all of them is the damage that came to them elucidated - and with others that 'burnt their stew.' 
+
+Mishnah 11
+
+He said that exuberance for money and much desire and badness of the soul - and that is sickness of the black bile which brings a man to be disgusted with that which his eyes see and he will hate it and he will prefer the company of animals and isolation in wildernesses and in forests and he will choose an uninhabited place, and this is with them not because of asceticism but rather because of the lack of desire and their jealousy of others - these will, without a doubt, kill a man. As his body will get sick and he will die before his time. 
+
+Mishnah 12
+
+We have already explained in the eighth chapter (Eight Chapters 8) the matter of preparation and readiness that is needed for a person to prepare himself for the virtues. And we explained in the fifth chapter (Eight Chapters 5:8) the matter of his saying, <b>All of your actions should be for the sake of Heaven.</b>.
+
+Mishnah 13
+
+When a man thinks of himself as lacking [virtue] and low,  a lacking will not seem [too] big in his eyes for him to do it. And we have already explained that the matter of "fixed" (<i>keva</i>) is that prayer be heavy upon him and he will consider it as if he were commanded a particular chore and then he can rest from it.
+
+Mishnah 14
+
+The matter of diligence (<i>shkeidah</i>) is from the language of the verse, "as I am diligent upon my word" (Jeremiah 1:12) - meaning to say, quick and energetic. Or its meaning would be, habit and constancy, as in "to be diligent at my doors each day" (Proverbs 8:34).
+<b>know what to respond to one who denigrates the Torah (<i>epikoros</i>):</b> He said that you need to study things which you can respond to the <i>epikoros</i> from the [gentiles] and disagree with them and answer them if they challenge you. And they said, (Sanhedrin 38b), "They only taught about the gentile <i>epikoros</i>, but with the Jewish <i>epikoros</i>, if you answer him, all the more so will he rebel" - meaning to say, he will denigrate [even] more.  And because of this, there is no need to speak with him at all, as he has no redemption and he has completely no cure at all - as it is stated (Proverbs 2:19, "All who go to her cannot return, and they will not find the paths of life." And he said, "Even though you study the opinions of the nations to know what to answer them, guard yourself that anything from these opinions come into your heart; and know that the One before whom you serve knows what is hidden in your heart." And this is his saying, <b>"Know before Whom you labor"</b> - wanting to say that he direct his heart to faith in God, may He be blessed. 
+
+Mishnah 15
+
+This is a metaphor for the brevity of years and multitude of wisdoms and the laziness of men to seek it, in spite of the great reward for them and the multitude of notices in the Torah and its warnings to seek wisdom and study.
+
+Mishnah 16
+
+<b>In the future to come:</b> He meant to say in the world to come. And we have already elucidated the [concept of the] world to come in the tenth chapter of Sanhedrin, with that which is fit to mention about it. 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+This perusal brings a person to humility - in remembering from where he came. And his perusal of his end will bring him to disparage matters of the world. And his perusal of the greatness of the Commander will bring him to be quick to listen to His commandments. And when these three come into his hand, he will not sin at all.
+
+Mishnah 2
+
+His proof that any session wherein they did not speak words of Torah is called a session of scorners is from the end of the verse (the verse after the one he cites), wherein he states (Psalms 1:2), "But rather the Torah of the Lord, etc." [It is] as if he said that because his desire was in the Torah of the Lord, he [axiomatically] did not sit in the session of scorners within which there is no Torah of the Lord. 
+<b>From where [is there proof that] that even [when there is only] one [person] sitting, etc.:</b> In the first chapter of Berakhot 6a, it states in this language, "And from where is it derived that one who sits and engages in Torah [study], the Divine Presence is with him? As it is stated: 'In every place where I cause My Name to be mentioned, I will come to you and bless you' (Exodus 20:21); Since even one, was it necessary [to say] two? [With] two, their words are written in the book of remembrance; with one, his words are not written in a book of remembrance. And since even two, was it necessary [to say] three? Lest you say that judgment is merely  peace, and the Divine Presence does not come. [Instead,] we understand that sitting in judgment is also Torah. And since even three, was it necessary [to say] ten? [With] ten, the Divine Presence precedes [them] and comes; [with] three, not until they sit." And the explanation of "he is silent (<i>vayidom</i>)" as being from the hidden speech is from "a still (<i>demamah</i>) small voice" (I Kings 19:12). And from this [idea] did the [Onkelos' Aramaic] translation explain, "And Aharon was silent" (Leviticus 10:3) [as] "And Ahaon praised." And his proof that he is like one that observed the entire Torah completely is from his saying, "since he takes it on himself" (Lamentations 3:28) - it is as if the giving of the entire Torah was only for his sake.
+
+Mishnah 3
+
+Idolatrous sacrifices are called the offerings of the dead, as the verse (Psalms 106:28) called it, as we explained in the third chapter of Idol Worship (Rambam Mishnah Avodah Zarah 3:8). And Yishayahu also called it "vomit and feces" to disgrace it, [just] like idolatry itself is called dung and abominations. And before this verse is a verse that indicates occupation with food and drink and ignoring Torah and its study, and because of this the tables are all as if they ate upon them dirty things and feces - meaning to say, idolatry. And that [verse] is his saying before this verse, "But these are also muddled by wine and misled by ale" (Isaiah 28:7). 
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>The yoke of Torah:</b> Constancy of reading [it].
+<b>the yoke of government:</b> The exertion [imposed by] the king and his troops.
+<b>and the yoke of the way of the world (<i>derekh erets</i>):</b> The exertion [imposed by] time. He said that as a reward for his taking the yoke of Torah, God, may He be blessed, will save him and lighten the exertion of time from upon him. And his saying, <b>"casts from himself the yoke of Torah,"</b> [is] that he said, "The Torah is not from Heaven and I will not bear it." And they said (Eruvin 54a), "'Engraved (<i>charut</i>) on the tablets' (Exodus 32:16) [...] freedom (<i>cheirut</i>) on the tablets" - meaning to say, freedom from the events of time and the matters of kings [comes] to the one who accepts and does what is written upon the tablets. 
+
+Mishnah 6
+
+<b>"In the congregation of God":</b> Behold, we have explained in the beginning of Sanhedrin (Rambam on Mishnah Sanhedrin 1:6), that a congregation does not apply to less than ten. And there we also explained that a court is no less than three and they are called <i>elohim</i> (powers) with regard to judgement. And the explanation of "band" (bundle) is that which a man bands [together] in his one hand. And the hand has five fingers in it. And the group of five fingers is also called a band. 
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+Behold this thing is agreed upon by the philosophers as well: That habituation of the virtues - when it comes before [acquisition of] wisdom to the point that it is a strong possession, and he studies wisdom afterwards such that it will give him alacrity for those goods - will add joy and love to his wisdom and industriousness to increase upon it; since [wisdom] stimulates him to [do] that to which he is [already] accustomed. But when the acquisition of knowledge comes first, and he studies [the virtues]afterwards, his wisdom will prevent him from that which he desires according to his habit. [And so] wisdom will weigh upon him and he will leave it.
+
+Mishnah 10
+
+He said that these things prevent and remove the virtue of of a man until he leaves the world and is lost.
+
+Mishnah 11
+
+<b>One who whitens the face of another:</b> That is one who embarrasses his fellow.
+<b>One who reveals meanings (literally, faces) in the Torah:</b> is one transgresses the laws of the Torah in public and that is the epitome of heresy, as God, may He be blessed, said (Numbers 15:30), "And the soul that does with a high hand (publicly)." And the matter of revealing faces is that he reveals his face and is brazen - and that is an expression of heresy. And so is it explained in the gemara (Talmud Yerushalmi Peah 1:1). They said one who reveals faces in the Torah is one that transgresses the words of the Torah in public, like Yohayakim the son of Yoshayahu.
+<b>nullifies the covenant:</b> [This is] as its simple understanding. And there it said about all of the things that the sages said that the one who does them has no share in the world to come, "About what are we [speaking]? If when he repented, there is nothing that stands in front of repentance. Rather [it is] when he did not repent but he died with afflictions." It means to say that the weight of the sins - and these are the ones about which they said he has no share in the world to come - is greater than other sins, as for [the former exclusively,] afflictions with death do not atone.   
+
+Mishnah 12
+
+<b>Be yielding (literally, light) to an elder:</b> [The meaning of] lightness is known. 
+<b>And pleasant:</b> This is calmness and ease. And he said with this command that when you are in front of a man of great standing, make yourself light towards him and serve him and stand in his presence if he wants and do not seek honor for yourself from him. But when you are with black hair - meaning to say one of young years - do not do this; but seek honor for yourself from him and do not be playful and do not be jocular with him. Afterwards he said, "You should not think that that which I have warned you from being jocular with someone of young years obligates that you should greet him with rage and with a choleric face. This is not the intention. Rather you need to greet every person - small or big, freeman or slave, every man of the human species - with joy." And this is more than that which Shammai said (Avot 1:15), "with a pleasant countenance." [The translator said it appears to me from the words of the teacher (Rambam) that he explains the word <i>mekabel</i> (literally, receive) from <i>hakbelat panim</i> (being across from the face) which is as if he is across. This is derived from (Exodus 26:5) "the loops across (<i>makbilot</i>)," which he translated from the Aramaic as across or facing. And also in Arabic one says about this matter an expression of meeting and being opposite - one says x met me happily or angrily. And with this type of expression did the teacher explain <i>mekabel</i> here - and know it.]
+
+Mishnah 13
+
+When a man makes vows and keeps them, the acquisition of keeping away from that which he wants to keep away from comes into his hand, and that acquisition is strengthened for him. And abstinence becomes easier for him, meaning to say guarding from impurities - as they said in Chagigah (Mishnah Chagigah 2:7), "The clothes of an <i>am ha'arets</i> [unlearned person] are <i>midras</i> (considered impure by treading) for the abstinent.
+
+Mishnah 14
+
+He would say that revelation of that which He benefited him a certain good is a separate benefit. As there are times when a man benefits  [another] man by way of mercy and does not reveal the certain thing that he did for him because he is [too] lowly in his eyes.
+
+Mishnah 15
+
+ This statement includes great things and [so] it is fitting that this statement would be of Rabbi Akiva. And this is its explanation in brief on condition that you know all that came before it in the earlier chapters. He said [that] all that is in the world is known to Him, may He be blessed and He comprehends it. And that is his saying, <b>"Everything is foreseen."</b> And afterwards he said [that] you should not think that in His knowing actions [in the future], it is obligated by necessity - meaning to say that a person is forced in his actions to [do one] action out of the [many] actions. The matter is not like this, but [rather] freewill is in the hand of a man as to what he will do. And this is his saying, <b>"and freewill is given."</b> He means to say that freewill is given to every man, as we elucidated in the eighth chapter (Eight Chapters 8). And he said that the judgement of God, may He be blessed, with people, however, is with kindness and good - not according to the judgement that befits them, as He, may He be blessed, explained (Exodus 34:6), "of great patience and much kindness and truth" - and the rabbis, may their memory be blessed, said "'of great patience' with the righteous and the evil." And the prophet (recounter) said (Psalms 145:9), "Good to all is the Lord." And afterwards he said that the virtues do not come to a man according to the quantity of the greatness of the deed, but rather according to the great number of good deeds. And this is that indeed the virtues arrive by repetition of the good deeds many times. And with this does a strong acquisition come - not when a man does one great deed from the good deeds; as from this alone, a strong acquisition will not come to him. And the parable with this is that when a man gives a thousand gold coins at one time to one man to whom it is fitting and he does not give anything to another man; the trait of generosity will not come into his hand with this great act, as [much as] it will come to one who donates a thousand gold pieces a thousand times and gives each one of them out of generosity. [This is] because this one repeated the act of generosity a thousand times and a strong acquisition of it came to him [in this way]. But [the other] only aroused his soul with a great arousal towards a good act, and afterwards it ceased from him. And so [too] with Torah, the reward of the one who redeems one captive with a hundred dinar or [gives] charity to a poor person with a hundred dinar which is enough for what he lacks is not like the one who redeems ten captives or fills the lack of ten poor people - each one with ten dinar. And in this comparison and this matter is that which he said, <b>" in accordance to the majority of the deed"</b> - and not in accordance to the greatness of the deed.
+
+Mishnah 16
+
+<b>The shopkeeper grants credit:</b> One who gives much time with a debt and does not request it immediately. And this parable is clear and its intention is known. And that which he said, <b>"and everyone who wants to borrow can come and borrow,"</b> strengthens the earlier matter that there is no necessity [forcing actions], but with free choice does a man do what he wants to do. And his saying, <b>"and the collectors go constantly"</b> is a metaphor for death and other punishments that come to a man.
+<b>and everything is prepared for the feast:</b> [This] is to say the ultimate intention of all this is life in the world to come.
+
+Mishnah 17
+
+He means to say with this that each of these two - each one of the two of them - helps the existence of the other and completes the other one. However his words about knowledge (<i>daat</i>) and understanding (<i>binah</i>) is a very subtle matter with the philosophers; and I will mention it [and] rely upon the understanding of the one that will investigate it. And that is that the knowledge that reaches us and that we acquire is, indeed, the comprehension of ideas that we comprehend if we separate the form and comprehend it  or if we comprehend the separated forms in their [pristine] existence - without our making them knowledge, for they, themselves, are knowledge. And that comprehension is called understanding, and that is [the acquisition] of knowledge. And with knowledge, too, we understand [it] and it becomes possible to comprehend what we comprehend. And it is as if he said that if we do not comprehend an idea, we do not have knowledge; and if we do not have knowledge, we can not comprehend an idea - as we comprehend it with knowledge. And understanding this thing is very difficult - even from the books that are written about it, all the more so here. However, we are only straightening out the straight path to it. <b>Any one whose deeds:</b> We have already explained and elucidated these thing in this chapter in the words of Rabbi Chaninah ben Dosa (Rambam Pirkei Avot 3:9).
+
+Mishnah 18
+
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+This is clear and we have already elucidated its matter in the previous chapters.
+
+Mishnah 2
+
+We have already elucidated the explanation of this statement  in Chapter 10 of Sanhedrin. And the sages, peace be upon them, have already brought attention to a wonderful innovation in the Torah in which there is inducement to the performance of the commandments. And it is its stating (Deuteronomy 4:41), "Then Moshe separated three cities in Transjordan, etc.," while knowing that they would not be effective - as they would not have the [status] of cities of refuge until the three others in the Land of Israel would be separated. They said (Makkot 10a), "Our teacher Moshe, peace be upon him, knew that these three cities in Transjordan do not shelter until the three cities in the Land of Israel would be separated, as it is stated (Numbers 35:13), 'they shall be six cities of refuge.' And he separated these nonetheless, since he said, 'Since a commandment has come to my hand, I will perform it.'" And if our teacher Moshe, peace be upon him - the fathomer of the truths, the [most] complete of the complete - was eager to add half of a positive commandment upon all of his rank and wholeness in this way, there is no need to say that those whose souls are leprous and their leprosy is strong and gaining should do [so].
+
+Mishnah 3
+
+And he said it is impossible that there not be for every man a time in which he can damage or benefit, and even with a small thing.
+
+Mishnah 4
+
+We have already elucidated and mentioned in the earlier chapters that humility is from the highest of traits. And it is the mean between pride and lowliness of spirit and it has no other name - just humility. But there are many names for pride: In the Hebrew language, high heart, elevated eyes, proud and high. And from the names of the sages, may their memory be blessed, [are] a high spirit, coarse-spirited and uppity. And across from them is lowliness of spirit. We have already explained in the fourth chapter (Eight Chapters 4:7) that a person needs to incline a little to one of the extremes until he establishes himself in the middle of, as a [type of] fence. But only in this trait from [all] the other traits - meaning to say with pride - due to the great deficiency of this trait for the pious ones and their knowledge of its damage, they distanced themselves to the other extreme and completely inclined towards lowliness of spirit, until there was no room for pride in their souls at all. And behold, I saw in a book from the books on characteristics that one of the important pious men was asked and told, "Which day is the one upon which you rejoiced more than any of your days?" He said [back], "The day that I was going on a boat and my place was in the lowest places of the boat among the packages of clothing, and there were traders and men of means on the boat [as well]. And I was laying in my place and one of the men of the boat got up to urinate and I was insignificant in his eyes and lowly - as I was very low in his eyes - to the point that he revealed his nakedness and urinated on me. And I was astonished by the intensification of the trait of brazenness in his soul. But, as God lives, my soul was not pained by his act at all and my strength was not aroused. And I rejoiced with a great joy that I reached the extreme that the disgrace of this empty one did not pain me and [that] my soul did not feel [anything] towards him." And it is without a doubt that this is the extreme of low spiritedness, to the point of being distanced from pride. And I will now mention a little of what the sages mentioned in praise of humility and [in] disgrace of pride. And it is because of this that this one commanded to come close to lowliness and said, <b>"Be very, very lowly in spirit"</b> - out of his fear that a person remain only in humility, all the more so that there be a trace of pride in him. As it is close to it, since modesty is the mean, as we mentioned. And they said (Talmud Yerushalmi Shabbat 1:3) in praise of humility [that like] that which wisdom made a crown for its head, humility made a sole for its heel - the explanation of which is its shoe - as it is written (Psalms 111:10), "The beginning of wisdom is the fear of God." This is a proof that fear of God is greater than wisdom, as it is a cause for its existence. And it states (Proverbs 22:4), "[At the] heel of  humility is the fear of sin," which is to say that you will find the fear of God at the heels of humility. If so, humility is much greater than wisdom. And they said (Megillah 31a), "This thing is written in the Torah and repeated in the Prophets and tripled in the Writings; every place that you find the greatness of the Holy One, blessed be He, you find His modesty: It is written in the Torah (Deuteronomy 10:17), 'the great God, etc.' And it is written after it (Deuteronomy 10:18), 'Who does the judgment of the orphan and the widow.' And it is repeated in the Prophets, as it is written (Isaiah 57:15), 'So speaks He who high aloft forever dwells, whose name is holy, "I dwell on high, in holiness."' And adjacent to it is '"with the contrite and the lowly in spirit."' And it is tripled in the Writings, as it is written (Psalms 68:5), 'extol Him who rides the clouds; the Lord is His name.' And it is written after it (Psalms 68:6), 'the Father of orphans and the Judge of widows.'" And you should learn from our teacher, Moshe, peace be upon him, in whom the intellectual virtues and the dispositional virtues were perfected - all of them directed to the level of prophecy - the master of Torah, the master of wisdom. And [yet] God, may He be blessed, praised him over every man with the trait of humility and stated (Numbers 12:3), "and Moshe the man is very humble, more than any person." And His stating, "very" is a sign of his great modesty and his inclining towards the side of the far extreme. And so, you will find him state (Exodus 16:7) "and what are we?" And so [too[ with David, 'the anointed of the God of Yaakov, the pleasant singer of the praises of Israel.' And he was an honored king, whose kingdom grew great and sword grew strong and who God, may He be blessed, designated through our teacher Moshe, peace be upon him, since he is the star that proceeded from Yaakov (Numbers 24:17), as the sages, may their memory be blessed, elucidated. And he was a prophet and the greatest of of the seventy elders [of his time], as he stated (II Samuel 23:8), "who sat in the sitting of the wise." And with all of this, he stated [about himself] (Psalms 51:19), "and a heart broken and crushed, God will not disgrace." And he increased in these virtues that indicate extreme modesty. And [the following is from] what the rabbis, may their memory be blessed, said about pride. They said (Sotah 4b), "Any man that has coarse-spiritedness is like he worshiped idolatry. Here it is written (Proverbs 16:5), 'An abomination of the Lord is anyone of a high heart'; and there it is written (Deuteronomy 7:26), 'And do not bring an abomination into your house.'" And they said, "It is like he denied a fundamental [of faith], as it is stated (Deuteronomy 8:14), 'And your heart grow high and you forget the Lord.'" And they said that the sin of pride is like one who has forbidden sexual relations: It states [about the latter] (Leviticus 18:27), "As they did all of these abominations." And they said (Sotah 4b) that one who becomes uppity is he, himself - for God - like idolatry itself. And they brought a proof from the statement (Isaiah 2:22), "'Cease from man, whose soul is in his nose' - meaning to say, of a high (haughty) spirit - 'for by what (<i>vameh</i>) is he estimated?' - do not read it as <i>vameh</i>, but rather <i>bamah</i> (an altar, as both words are written with the same three letters)." And they said [about] one that becomes uppity that it is fitting to kill him. And they said (Sotah 5a) that anyone who has coarse spirit in him is fitting to be cut down like a tree-god. It is written here (Isaiah 10:33), "the ones of high stature cut down"; and there it is written (Deuteronomy 7:5), "and their tree-gods shall you cut down." And they said that God, may He be blessed, will not revive during the revival of the dead those that became uppity. [This was] their saying, "Any man that has coarse spirit in him, his dust will not be aroused; as it is stated (Isaiah 27:19), 'awake and shout for joy, you who dwell in the dust': he who was made dust in his life - meaning to say the humble ones - they are the ones that will be revived." And they emphasized this and said that any man that has coarse spirit in him, the Divine Presence cries out about him; as it is stated (Psalms 138:6), "and the high ones from afar, He makes known." And they elaborated with their words. They said in saying that <i>tsaarat</i> (a Biblical form of leprosy) is a punishment for the haughty ones, "For a swelling (<i>seiat</i>), for a rash, or for a discoloration" (Leviticus 14:56) - and a swelling is only height (haughtiness), as it is stated (Isaiah 2:14), "the elevated (<i>nisaot</i>) hills." It is as if it said to the one who becomes uppity is a swelling [of <i>tsaarat</i>]. And the end is what they said (Sotah 5a), 'In excommunication is the one that has it and in excommunication is the one that does not have it at all.'" [This] means to say that a person should not be humble in spirit to the final extreme, as it is not from the virtues. And they quantified it metaphorically - one in sixty four parts, meaning to say if we place pride in one corner and lowliness of spirit in another corner, there would be sixty four parts along the spectrum. And he should stand in the sixty-third section. He does not only want the mean with this trait, so as to escape from pride. As if he were to be missing [just] one section and [proportionately] come closer to pride, he would be put in excommunication. And that is the opinion of Rava about humility. But Rav Nachman decided and said that it is not fitting for a man to have from it - meaning to say from pride - not a large a section and not a small section, as its sin is not small. That which makes man into an abomination is not fitting to [even] approach. They said about this matter, "Rav Nachman bar Yitschak said, 'Not form it and not from part of it. And is it a small thing that which is written, 'An abomination of the Lord is anyone of a high heart?'" And to strengthen [precaution] from this cursed sin, [Rabbi Levitas] said, <b>"Be very, very lowly in spirit for the hope of man is worms"</b> - meaning to say that you need to force yourself until you have distanced yourself from pride, by your thinking of the end of the body, and that is its return to worms.
+You know from Scripture that the unintentional transgressor has a sin. And because of this, he needs atonement with a sacrifice. And God, may He be blessed, said about him, "And he is forgiven from his sin that he sinned." But he is not like the intentional sinner. God forbid, for the One of the straight path, God - may He be blessed - to equate the intentional with the unintentional in [any] thing from the things. Rather his intention here is that the desecration of the Name, whether it is intentional or unintentional, will be punished publicly - if it was intentional, the punishment for intentional, if it was unintentional, the punishment for unintentional. But both punishments are public. 
+
+Mishnah 5
+
+After I decided not to speak about this testament because it is clear and since, according to my opinion, my words will not please most of the great Torah sages - and perhaps any of them - I went back on my decision and I will speak about it, without paying attention to the earlier or contemporary [rabbis]. Know that that which he said not to make the Torah into a spade with which to dig - meaning to say, do not consider it a tool to live by - he explained and said that anyone who benefits in this world from the honor of Torah removes his life from the world - the explanation of which is, from life in the world to come. Yet people have missed this obvious language and thrown it over the backs. And they have depended upon understandings of the words that they [themselves] did not understand - and I will explain them. And they established rules for themselves upon individuals and upon communities, and they brought people to think in their total foolishness that it is mandatory and fitting that they help the sages and their students and the people involved in Torah, and for whom their Torah [study] is their craft. And this is all a mistake, and nothing is found in the Torah or in the words of the rabbis, may their memory be blessed, that substantiates it or gives it a basis to rest upon at all. As when we look into the words of the rabbis, may their memory be blessed, we do not find among them that they were requesting money from people and they did not collect money for the honored and precious academies, nor for the heads of the exiles, nor for their judges, nor for the promulgators of Torah - not for one of their greats and not for any people of the nation. Rather, we find in each and every generation in all of their communities that there were among [the Torah scholars] poor men of extreme poverty and wealthy men of extreme wealth. And God forbid that I should suspect those generations of not being doers of kindness and givers of charity. As if such a poor man had extended his hand to receive it, they would have filled his house with gold and pearls; but he did not want [it]. Rather he sufficed with [the earnings from] the work in which he engaged - whether comfortably or with duress - and he was loath of what [came from] the hand of people, since the Torah prevented him from it. And you already know that Hillel the Elder was a wood chopper and that he studied in front of Shemaya and Avtalyon and he was extremely poor. And his rank was such that you know that some of his students were compared to Moshe, Aharon and Yehoshua; and the least of his students was Rabban Yochanan ben Zakkai. And there is no doubt to the intelligent one that if he had instructed the people of his generation to let him benefit from them, they would not have allowed him to be a wood chopper. And [also] Rabbi Chaninah ben Dosa - about whom a heavenly voice went out and said, "The whole world is only nourished for the sake of my son, Chaninah; and my son, Chaninah, has enough with a kav of carobs from one Shabbat eve to [the next] Shabbat eve" (Berakhot 17b) - yet he did not request [anything] from people. And Karna was a judge in the Land of Israel and he was a water drawer. And when litigants would come in front of him, he would say, "Give me someone to draw [the water] in my place or [the wage from] my absence and I will adjudicate for you." And the Jews in that generation were not not cruel and were not lacking in doing kindness. And we do not find any sage of the poor sages that reviled the people of his generation for not making them rich - God forbid for them [to have done so]. Rather they believed in God, may He be blessed, and in the Torah of Moshe, through which a person merits life in the world to come. And [so] they did not allow themselves to request money from people. And they saw that taking it was a desecration of [God's] name in the eyes of the masses, because they would think that Torah is a profession from the professions though which a  person lives and it will become disgraced in their eyes. And [so] the one that would do this, 'the word of God, he will disgrace.' However the ones that drew strength to disagree with the truth and with simple and obvious verses by taking people's money - whether voluntarily or against their will - were misled by stories that are found in the Gemara about people that [were disabled] or elderly, having come up in days, such that it was impossible for them to do work.  As there was no strategy for them [to survive] except for the taking of money from others. And if not, what would they do - should they die? And the Torah did not command this. And you will find that the story that they bring as a proof (Bava Metzia 84b) when they said 'she was like merchant ships, from far does she bring her bread,' is about [someone disabled] who was not able to do work. But with the ability [to do work], the Torah does not create [such] a path. And Rabbi Yosef would carry  wood from place to place and would say, "(Beautiful) [Great] is work, as it heats up its master" - meaning to say with the effort of his limbs. Since by carrying the heavy wood, he would heat up his body without a doubt. And he would praise this and be happy with it. And he derived pleasure from that which God, may He be blessed, apportioned to him, that which was for him from the virtues of sufficing. And I have heard the crazy and confused ones base themselves on the proof that they bring from their saying (Berakhot 10b), "One who seeks to benefit, let him benefit like Elisha; and one who does not seek to benefit, let him not benefit like Shmuel from Rama." And this is not at all similar to what they are bringing. Rather, for me, it is a great mistake to bring a proof from it, as it is clear and there is no room for a person to make a mistake in it. As Elisha did not take money from people - all the more so did he not request [it] from them and establish rules for them, God forbid. Instead, he would only take honor when someone gave him lodging when he passed by, to be in his home. And he would eat his bread on that night or on that day and he would return to his affairs. But Shmuel would not enter the home of a person and would not eat from any man. And about something like this the sages, may their memory be blessed, said that if a Torah scholar wants to emulate this to the point that he not enter the house of [any] person, that right is in his hand. But if he wants to lodge with people in his passing by them for the needs of [his] travel expenses, that right is [also] in his hand. As they already warned about eating [as a guest of] any man when it is not necessary. And they said (Pesachim 49a), "A Torah scholar that proliferates his meal in every place, etc." And they [also] said, "It is forbidden for a Torah scholar to benefit from any meal that is not [pertinent] to a commandment." And why should I write at length about this matter. Instead, I will mention a story which elucidates it in the Gemara (Nedarim 62a). And it is that a [certain] man had a vineyard in which thieves would enter. And each time he would see them on each day he [would] find his fruit lessening progressively. And he did not have a doubt that one of the thieves put his eye upon it. And [so], he was pained by this all the days of the harvest until he harvested what [was left for him to] harvest. And he put them out to dry until they dried and he gathered in the raisins. And the way of people when they gather dried fruit is that a few individual figs or grapes would fall. And it is permissible to eat them because they are ownerless and the owners already left them for their finders due to their small quantity. And Rabbi Tarfon came one day to that vineyard by chance and he sat and took from the raisins that fell and ate them. And the owner of the field thought that this was the thief that stole from him the whole year - and he did not recognize [Rabbi Tarfon] but had heard of him. And [so] he immediately took him and overpowered him and placed him in a sack and placed him on his back to throw him into the river. And when Rabbi Tarfon saw this, he yelled out and said, "Woe to Tarfon, for this man is killing him." And when the owner of the vineyard heard, he left him and ran away, knowing that he had sinned a great sin. But Rabbi Tarfon was distressed from that day onwards all of his days and he mourned  about that which happened to him, as he saved himself through the honor of the Torah, while he was very rich and could have said, "Leave me and I will give you such and such gold coins." And he could have given them to him and he did not need to inform him that that he was Rabbi Tarfon. And [that way] he would have saved himself with his money and not with Torah. And they said, "All the days of that righteous man, he was distressed over this matter, saying, 'Woe is me, for I made use of the crown of Torah'" - as anyone who use the crown of Torah does not have a share in the world to come and is uprooted from the world. And they said about this, "It was since Rabbi Tarfon was very rich, and he should have appeased him with money."   And so [too, the story that] Rebbi (Rabbi Yehuda Hanassi) opened his storehouses in a year of drought and said, "Anyone who wants to come and take his sustenance, let him come and sustain himself, but only if he is a Torah scholar." And Rabbi Yochanan ben Amram came and stood in front of him and he did not recognize him; he said, "Rebbi, sustain me." He said [back] to him, "Have you  read [scripture]?" "No." "Have you studied mishnah?" "No." "[If so], with (in the merit of) what should I sustain you?" He said, "Sustain me like a dog or a raven" - meaning to say, even though there is no wisdom in me, just like God, may He be blessed, sustains the impure animal and the impure bird - as an ignoramus is no less than them. And he gave him. But afterwards he regretted [it], since he had seduced him with his words and he said, "Woe to me, since I benefited an ignoramus from my possessions." And the listeners of what happened to him said to him, "Maybe it was Yonatan ben Amram, your student, who does not want to benefit through the honor of Torah, when he could avoid it - and even with a ruse." And he investigated and found that it was so. And these two stories will silence anyone who disagrees about this matter. The things that the Torah did, however, permit to the Torah scholar are that they should give their money to a man to do business according to his choice and the profit will be all for them, if he wants. And one who does this has a great reward for it - and this is "the one who puts merchandise into the 'pocket' of a Torah scholar." And [also] that their merchandise be sold before all [other] merchandise, and that [things] be purchased for them at the beginning of the market [session]. These are rules that God, may He be blessed, established, [just] like He established the gifts for the priest and the tithes for the Levite - according to that which has been received by tradition. As these two actions are done by some businessmen towards each other by way of honor and even though there is no wisdom [to be honored] - a Torah scholar is worthwhile to be like an honored ignoramus. And the Torah eased the rules upon Torah scholars [regarding] taxes and quartering troops and [taxes] specific to each person, and that is called the poll tax - the community pays it for them. And so [too] with [revenue for] the building of walls and similar to them. And even if a Torah scholar is endowed with money, he is not obligated in anything of all this. And Rabbi Yosef Halevi, may his memory be blessed, already instructed a man in a certain place who had gardens and orchards and was obligated to pay thousands of gold coins [in taxes] on their account - and he said that he would be exempted from giving anything on their account from all that we have mentioned, since he was a Torah scholar.    And [this is so] although even a poor man in Israel would give this tax. And this is a law of the Torah, [just] like the Torah exempted the priests from the half shekel [that even the poor had to pay] - as we have elucidated in its place - and that which is similar to it. 
+
+Mishnah 6
+
+Honor of the Torah is in teaching alacrity in its performance and honoring the sages that support it and the books that they wrote abut it. And so [too], desecration of the Torah is the opposite of [these] three.
+
+Mishnah 7
+
+He is nonchalant in legal decisions to force his decisions without awe and fear.
+
+Mishnah 8
+
+The Torah permitted an expert [known] to the public to judge by himself, as we explained in Sanhedrin. But this is the word of the Torah and here it warns him a little from the angle of ethics and not from the angle of prohibition. And he said [that] if your colleagues disagree with you in an opinion from the opinions, do not force them to accept your argument - as they know if they must accept it, and it is not your right to force them to accept your opinion.
+
+Mishnah 9
+
+He said that anyone that is occupied with Torah and is poor and needy and - with all of this - pains himself to be occupied with it; in the end he will be occupied with it in wealth, such that there not be anything to disturb him from the reading. And one who is not occupied with Torah because of his multitude of money [so that] his involvement is in eating and in drinking and in rest; in the end he will become impoverished and time will be tight for him - until the reason for his neglect of the reading will be his preoccupation with bread for him to eat.
+
+Mishnah 10
+
+He said [to] minimize your business and be constant with the Torah <b>and Be humble of spirit before everyone</b> - meaning to say that you not be humble of spirit in front of the big people alone; indeed in front of every man. [Such] that when you sit with any man that it be, your speaking with him should be as if he is greater than you. And all of this is to flee from pride, as we have elucidated. And the matter of  <b>many reasons for neglecting it will be presented to you</b> is that there are many things that cause neglect and require someone to be occupied with them. And when you are not occupied with Torah, time will disturb you with one of those things.
+
+Mishnah 11
+
+A <i>praklit</i> (defender) is [a man] that advises good for a person  to the authorities. A <i>katigor</i> (prosecutor ) is the opposite of this - and he is one who tale-bears on a man to the king and attempts to kill him. And they said that repentance after bad deeds or good deeds from the start - each of these two matters - prevent injuries and sicknesses from coming to a person.
+
+Mishnah 12
+
+
+
+Mishnah 13
+
+These three good ranks were given to this nation at the beginning of the giving of the Torah. And they are priesthood, monarchy and Torah. Aharon merited [to take] priesthood, David merited [to take] monarchy, but the crown of Torah remains for anyone who wants to be crowned with it. And the rabbis, may their memory be blessed, said (Yoma 72b), "And lest you will say that this crown is less than the other two, it is not like that. Rather it is greater than both of them. And the two are in it, as it is stated (Proverbs 8:15), 'Through me kings reign and rulers decree just laws' and it states (Proverbs 8:16), 'Through me ministers administer, etc.'" But the crown of a good name comes from Torah [as well], meaning to say its knowledge and its practice - as through them does a truly good name come.
+
+Mishnah 14
+
+He said [to] seek a [proper] place for reading and study, as the reading will become firm and be established [when you are] with another [person]. And do not rely upon your [own] understanding and say that you do not need colleagues and students that will stimulate you.
+
+Mishnah 15
+
+He said that a man's being a student to someone who is wiser than he is better and more fit than being a teacher to someone lesser than he - as in the first situation he will gain and in the second situation he will decrease. And you should understand [it] from that which we elucidated in Sanhedrin, that they placed the head of an academy of twenty-three [scholars] at the back of a great academy of seventy-one, because of the principle that 'we bring up in holiness and we do not bring down' - as they saw that they raised his rank with this. 
+
+Mishnah 16
+
+A <i>traklin</i> is a chamber and a <i>prozdor</i> is a gatehouse. And the metaphor is clear and the intention is known. As it is in this world that a man acquires the virtues through which he merits the world to come. As this world is indeed a path and a passageway to the world to come.
+
+Mishnah 17
+
+We have already elucidated in the tenth chapter of Sanhedrin that there is no completion or addition after death. Instead, a person increases and completes his virtue in this world. And about this Shlomo hinted when he stated (Ecclesiastes 9:10), "for there is no action, no reasoning, no knowledge, no wisdom in the grave to where you are going." But this matter is that [the situation] to which a person goes will remain [the same] forever. And because of this a man should make efforts during this short time and not waste his time, but only [spend it] on the acquisition of virtues - as his loss would [otherwise] be great, since he has no replacement [for it] and he cannot acquire [it later]. And since the pious ones knew this, they only saw [fit] to finish their time with wisdom and the increase of virtues; and they benefited from all of their time in the true way. And they only frittered very little time on physical matters and on a thing that it is necessary and impossible without it. But others spent all of their time only in physicality and they left [the world] like they came [to it] - 'all corresponding to how it came, so will it go' - and they lost an eternal loss. And the masses all switched the truth about this question and said that the first group lost the world and that the last group profited [from] the world. And the matter is the opposite, as we have recounted. And they make darkness into light and light into  darkness. And woe is it to those that destroy the truth. And Shlomo, peace be upon him, made this matter a fundamental in Ecclesiastes, in his praising the profit of the world and his disgracing its loss. And its elucidation is that there is neither gain nor [any] other acquisition of that which he refrained from here, after death. And this is all true. And when you examine that book from this perspective, the truth will be clear.
+
+Mishnah 18
+
+This is clear and they are matters of ethics in the improvement of human society by the placement of a word in a place where it will be effective.
+
+Mishnah 19
+
+<b>'The burning of His anger" is not stated [which is only the heat of anger], but rather "His anger"; [this] teaches that he is forgiven for all of his sins:</b> And even though Shlomo said this command in his wisdom [first in Proverbs], this sage would teach this trait and warn about this sin.  
+
+Mishnah 20
+
+He said that study during the days of childhood will be established and it will not be easily forgotten and that the matter of study in old age is the opposite. And this is clear and visible to the eye. Rabbi Yossi said that the wisdom of young men has questions and doubts that are not purified. And they have not escaped from their difficulties, as they have not had length of days to review their studies and to remove the doubts. But Rebbi says [that] you should not judge the wine by the jug. As there is a new jug with old wine in it and an old jug that is empty and has nothing in it. So [too], there are young men whose questions and wisdom are pure - there is no doubt mixed with them - like old wine, the sediments of which have been separated from it. And there are elders that have no wisdom at all, and there is no need to say that they do not have wisdom that is mixed and confused.
+
+Mishnah 21
+
+He said that envy, lust and pursuit of honor drive a man form the world. And that is because these traits - or [even] one of them - perforce destroy the faith of the Torah. And [so] neither the intellectual virtues or the disopositional virtues will reach him.
+
+Mishnah 22
+
+He said, <b>"to know, to make known, and to become conscious"</b>. He means with this that He knows the ones that will be born in the future, those that are born now and will die and those that will [return to life] after death. And we learn from these three groups that <b>He is the Maker, He is the Creator.</b> And with his saying, <b>"He is the Judge [...] and He is destined to judge,"</b> he wants [to say] that He judges everything now with life and death and all of the other matters of the world, and He is also destined to judge those that will live in the world to come, for reward and punishment. And his saying, <b>no taking of bribes</b>, is like it also stated in the Torah  (Deuteronomy 10:17), "shows no favor and takes no bribe." And its matter is not that He does not take a bribe to sway the judgement, as this is from idiocy which is distant from God, may He be blessed - such that it cannot be designed and cannot even be imagined. As how can a bribe be designed for Him - and what will the bribe be? Rather its matter is that which we have elucidated - that He not take the good [deeds] as a bribe. Such that if a man did a thousand good [deeds] and one evil, God, may He be blessed, will not forgive the one sin for the multitude of his good [deeds] and remove one or more goods from his thousand goods. Rather, He will punish for that one evil and reward him for all of those goods. And this is the matter of "takes no bribes." And it is like, "shows no favor" - that He punishes one great in virtues for a small thing; like our teacher Moshe, peace be upon him, was punished for the sin of anger, as we explained in previous chapters, and the reward of Esav the evildoer for honoring father and mother and of Nevuchadnetzar for the honor of God, may He be blessed, as it is clarified in Sanhedrin. And that is the matter of <b>no respect of persons</b>. And examine the statement,  <b>against your will you were created</b>, and that which is connected to it - that he mentioned natural matters about which a man has no choice; about which the rabbis, may their memory be blessed, said (Berakhot 33b), "Everything is in the hands of Heaven except for the fear of Heaven." And he did not say, "Against your will you sin," or "pass" or "go" or "stand" or what is  similar to this. As these are all matters that are in the control of a man and about which there is no compulsion with them, as we explained in the fifth chapter (Eight Chapters 5). 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>With ten utterances:</b> When you observe everything that comes in the story of creation, you will find, "and He said," nine times. And "In the beginning" is the tenth [utterance]. And even though the word, "and He said," does not elucidate this, the content indicates it. And it as if it said, "And God said, 'Let there be the heavens and the earth.'" As they could not have been without an utterance. And He could have spoken the entire creation with one utterance by saying, "And God said, 'Let there be the heavens and the earth and let there be the firmament and let the waters gather, etc.'" Instead, He designated a [separate] utterance for each matter, to make known the greatness of this existence and the goodness of its order; and that one who destroys it destroys something great and that one who refines it refines something great. He means to say that the one who destroys his soul - which is in his hand to refine or to destroy - destroys [the world]; since it is as if he is the final purpose from all of existence, for which He said ten utterances - as we elucidated in the introduction of this essay of ours.
+
+Mishnah 2
+
+These generations are the words of the Torah, "x begot y," according to its order. And it mentioned this and that which is after it because of its mentioning [the] ten utterances, which has reproach in them for man; to arouse him and to refine his soul with the dispositional virtues and the intellectual virtues, which is the intention of this tractate.
+
+Mishnah 3
+
+The ten tests with which Abraham, our father, was tested are all [in] the words of Scripture. The first is his emigration by His statement, may He be blessed - "Go forth from your land, etc." (Genesis 12:1). And the second one is the famine that was found in the Land of Canaan when he came there and it was [the land of] his destiny - "and I will make you into a great nation" (Genesis 12:2). And this was a great test, and it is its saying, "And there was a famine in the land" (Genesis 12:10). And the third was the injustice of the Egyptians towards him in the taking of Sarah to Pharaoh. The fourth is his fighting against the four kings. The fifth is his taking of Hagar as a wife after he despaired of giving birth through Sarah. The sixth is the circumcision that he was commanded about in the days of his old age. The seventh is the injustice of the king of Gerar towards him in his also taking Sarah. The eighth is the expulsion of Hagar after his being built (having a child) from her. The ninth is the distancing of his son, Yishmael, and that is His, may He be blessed, saying, "Let not it be bad in your eyes about the youth, etc." (Genesis 21:12). And Scripture already testified how this thing was difficult in his eyes, in its stating, "And the thing was very bad in the eyes of Abraham" (Genesis 21:11). Yet he observed the commandment of God, may He be blessed, and expelled him. And the tenth is the binding of Yitzchak. 
+
+Mishnah 4
+
+But the ten miracles that were performed for our ancestors in Egypt are their salvation from the ten plagues and that each of the ten plagues were specifically on the Egyptians and not on Israel. And these are miracles without a doubt. And the language of the Torah in each and every plague is that the Holy One, blessed be He, brought it [only] on the Egyptians. Except for the plague of lice - as [there] it did not make this clear, but it is known that He did not punish Israel. Rather [the lice] were found with [the Israelites as well], but they did not distress them. And so did the sages elucidate. But with the other plagues, the matter was clarified [in the text]. It stated about the blood (Exodus 7:21), "and the Egyptians could not drink water from the river" - a proof that that the damage reached them alone. And it stated with the frogs (Exodus 7:28), "and they will come into your house and into your bedrooms, etc." And it stated with the mixture of animals (Exodus 8:18), "And I will distinguish on that day the Land of Goshen, etc." And it stated about the pestilence  (Exodus 9:6), "but of the livestock of the Israelites not one died." And it sated about the boils (Exodus 9:11), "as the boils were upon the magicians and and upon all of Egypt." And it stated with the hail (Exodus 9:26), "Only in the Land of Goshen, where the Israelites were, there was no hail." And it stated with the locusts  (Exodus 10:14), "And locusts went up upon all the Land of Egypt." And it stated with darkness (Exodus 10:23), "and for all the children of Israel, there was light in their dwellings." But the ten miracles that were at the Sea is a received tradition. The first is the splitting of the water like the simple understanding of the verse, "and the water split" (Exodus 14:21). The second is that after the sea split, it became like a tent until it turned into a type of roof - and not of beams and not slanted - and the path was as if there was a hole in the water and the water was on the right and on the left and on top. It is [like] the statement of Habakuk 3:14, "You have pierced with his rods, the head of his rulers." The third is that its ground became hard and solid, as it states (Exodus 14:29), "walked on dry land" - and there did not remain any clay and mud like in other rivers. The fourth is that the paths of the Egyptians were in quicksand, and that is its stating (Habakuk 3:14), "the clay of great waters." The fifth is that it split into twelve paths like the number of tribes like a curved bow, as per this drawing. And that is its stating (Psalms 136:13), "To tear the Reed Sea into pieces." The sixth is that the water congealed and became as hard as boulders. And about this, it stated (Psalms 74:13), "you broke the head of the 'sea monsters' upon the waters" - meaning to say that the waters hardened to the point that they went back in such a way that heads would break on them. And the seventh is that it did not congeal like the solidifying of other waters that congeal - meaning to say [into] one piece, but rather [into] many pieces, as if they were [building] stones and they were arranged some on top of others. And that is its stating (Psalms 74:13), "You crumbled the sea with Your power." The eighth is that it congealed like glass or onyx - meaning to say, it was clear to the point that some of [the tribes] would see each other in their crossing it. And this is its stating (Psalms 18:12), "the darkness of the waters, the clouds of the sky," which is to say that the gathering of waters was 'like the essence of the sky in purity' - which is clear. The ninth - that sweet water would flow from it and they would drink it. The tenth is that it would congeal at the time that it flowed, after they took what they drank from it - to the point that it would not fall to the ground. And that is its stating (Exodus 15:8), "they stood up like a flowing stack" - meaning to say the thing that was flowing congealed in the heart of the sea. And in the tradition we found that more plagues came upon the Egyptians at the Sea than the plagues that came upon them in Egypt. And the hint to this is in its stating (I Samuel 4:8), "He is the same God who struck the Egyptians with every plague in the wilderness" - meaning to say in the Wilderness of the Reed Sea. But the ten trials that our ancestors tested the Omnipresent are all words of Scripture. The first is at the Sea in their saying "Are there no graves in Egypt" (Exodus 14:11). And the second is at Marah - that is its stating (Exodus 15:24), "And they complained about Moshe, saying, 'What will we drink?'" And the third is in the Wilderness of Sin when they asked for the manna. And that is its stating (Exodus 16:3), "And who will give that our death be at the hand of God, etc." And the fourth is their leaving manna over until the morning. And that is its stating (Exodus 16:20), "and men left over from it until the morning." And the fifth is their rebellion in seeking manna on the Shabbat day, as it is stated (Exodus 16:27), "And it was on the seventh day some of the people went out to gather." And the sixth is their rebellion at Refidim, also over water.  And the seventh is at Chorev with the story of the [golden] calf. And the eighth is at Taverah when they become doubtful at that place with the speaking of the grumblers. And that is its saying (Numbers 11:1), "And the people were like grumblers." And the ninth  is at Kivrot HaTaavah (the graves of desire), when they asked for meat - its saying (Numbers 11:4), "And the mixed multitude that was within them desired a desire." And the tenth is in the Wilderness of Paran with the matter of the spies. And there it stated (Numbers 14:22), "and they have tried Me these ten times and they did not listen to My voice."
+
+Mishnah 5
+
+You already know that the altar was in the middle of the courtyard - and we will elucidate this in the future in its place - and it was open to the skies. And with all of this, the rains did not extinguish the fire of the wood pile. And the wind did not dissipate the pillar of smoke that arose from the sacrifices. Rather, the air during the time of the sacrificing was fresh. And they would stand in the courtyard one next to another; but at the time of bowing down, they did not push against one another, due to their great awe and tranquility in this place.
+
+Mishnah 6
+
+<b>Also the [first human-made] tongs, made with [Divine] tongs:</b> [As] who made the first ones? We have already mentioned in the eighth chapter (Eight Chapters 8:9-10) that they would not believe in creation by the (Divine) will at every instant. Rather, at the beginning of things, He placed into [their] nature that they should do everything that they would do [in the future] - whether they be things that would happen constantly, that being a natural thing; or whether it be [something unusual], that being a miracle. It is all one [regarding this]. Therefore they said that on the sixth day, He placed into the nature of the earth that it would sink [under] Korach and his community, and into the well that it would give out water and into the donkey that it should speak, and so [too] for the rest. And <i>ketav</i> (letters) is the Torah that  was written in front of Him, may He be blessed, as it is stated. And we do not know how it was - and that is its stating (Exodus 24:12), "and I will give you the stone tablets." And the <i>miktav</i> (writing) is the writing on the tablets, as it stated (Exodus 32:16), "and the writing was God’s writing, inscribed upon the tablets." And maybe you will say [that] since all of the wonders are all placed into the nature of things from the six days of creation, why did he distinguish these ten things. You should [hence] know that he did not distinguish these ten things to say that no other miracle was placed into the nature of things except for these. Rather, he said that these alone were done at twilight and the rest of the wonders and miracles were placed into the nature of things that they were put into at the time of their original creation. And they said by way of example that [on] the second day in the division of the waters, it was placed into the nature [of water] that the Reed Sea would divide for Moshe, and that the Jordan would divide for Yehoshua and also for Eliyahu and also for Elisha. And [on] the fourth day when the sun was created, it was placed into its nature that it would stop at time x by the word of Yehoshua to it. And so [too] with the other wonders except for these ten that were put into the nature of these things at twilight. And the <i>shamir</i> is a small creeping thing that chisels big stones when it goes on top of them, and Shlomo built the Temple with it.  And tongs are a tool with which the blacksmith holds the hot iron until he makes what he wants to make with it.  
+
+Mishnah 7
+
+Behold I will first explain these character [types] that are frequently repeated in the words of the sages. And they are the boor (<i>buur</i>), the ignoramus (<i>am ha'arets</i>), the unformed person (<i>golem</i>), the wise man and the pious man. Indeed, a <i>buur</i> (literally, an empty pit) is a man that does not have intellectual virtues nor dispositional virtues - meaning to say, neither wisdom nor ethics. And he also does not have acquisition of knowledge - [it is] as if he is naked of the good and of the bad. And he is called <i>buur</i> to compare him to land that is not sown with anything, and that is called a <i>sdeh buur</i> (empty field), as it is explained in [the Order of] Seeds (Zeraim). And an <i>am ha'arets</i> is a man that has dispositional virtues but he does not have intellectual virtues - meaning to say that he has [knowledge] of the ways of the world (<i>derekh erets</i>) but does not have Torah in his hand. And he is called an <i>am ha'arets</i> (literally, people of the land), meaning to say that he is good for the settling of the land and the societies of the states, since he has dispositional virtues through which he will connect well with others - as we explained in the beginning of our essay. And an unformed person is a man that has intellectual virtues and dispositional virtues. However they are not complete and properly organized. Rather, they have clutter and confusion and there is a lack mixed in with them. And because of this, he is called a <i>golem</i> - to compare him to a tool that a craftsman has made that has the [initial] form of [its] function [but] is missing its completion and refinement. [An example of this is] a knife and a sword that the blacksmith has made not [completely] formed, and their form comes to them before they sand them and sharpen them and smoothen them and engrave whatever is their way to engrave upon them and complete its refinement. And before this, they are called <i>golmei</i> (initial forms of) tools of metals, as it is explained in Kelim (Mishnah Kelim 12:6). And it is a Hebrew word: "My unformedness (<i>golmi</i>) Your eyes saw" (Psalms 139:16) - meaning to say, my substance before the form of the man came to it. And when this form does not reach its completion, they called it a <i>golem</i>, to compare it to substance that is designed to receive a different form through which it will become more complete. And a wise man is one to which these two types of virtues have come to completeness, as is needed. And a pious man is the wise one when he has added to [his] virtue, meaning to say to the dispositional virtues, to the point that he inclines a little towards one of the extremes - as we have explained in the fourth chapter (Eight Chapters 4:7). And [so] his deeds will be greater than his wisdom. And because of this supplement, he is a called a pious man (<i>chassid</i>). As the increase of something is called <i>chessed</i> - whether that increase is for good or for evil. And he said here that the wise man will have these seven virtues, and they are great fundamentals. And because of that, he focuses on them - as through them analysis and study and [proper] action are possible. And four of them are dispositional virtues. And they are that he <b>does not speak in front of someone who is greater than him in wisdom; and he does not interrupt the words of his fellow</b> - but he desists until he finishes his words; and he does not bluster about what he does not know, and that is his saying <b>"about that which he has not heard [anything], he says, 'I have not heard [anything]'"</b>; and he is not stubborn, but when he hears the truth, he concedes to it - and even about that which he is able to refute and to disagree with and to misconstrue, he does not want to do it - and this is his saying, <b>"and he concedes to the truth"</b>. And [the following are] the three intellectual virtues: [The first is] that when a deceiver deceives him with his rhetoric of deception, he should not be impulsive and remain in doubt about the truth. Rather, he should quickly sense the source of the error and clarify it. And this is his saying, <b>"and is not impulsive in answering."</b> And this is actually from ease of comprehension and proper examination of the deceiver's argument to understand the difference in the words. And the second virtue is that he asks what needs to be asked about that matter - and he does not ask for a logical proof in natural science, nor for a scientific argument in the wisdoms of logic and similar to this. And if he is the one asked, he should also answer according to the category of the question. If he is asked about matters the nature of which is that they can be proven, he should answer from the category of the inquirer with a proof; and if he is asked about that which is lower than this, he should answer according to its science and [style] of proof. And he should also not be asked about a material explanation and give a formal explanation or be asked about a formal explanation and give a material explanation. But rather he answers according to the purpose. And this is his saying, <b>"he asks to the point and answers as is proper."</b> And the third virtue is that he organizes his study and puts first what is fitting to put first and puts later what is fitting to put later. As this approach is very helpful in study. And that is his saying, <b>"he speaks to the first [point] first and the last [point] last."</b> And all of these are the opposite with the unformed person, since he is not complete - as we have explained - and he has not reached this level.
+
+Mishnah 8
+
+A famine from drought is that the year be with little rain. It rains in some places and in some places it does not rain; and when it does rain, the rain will be little. And a famine from tumult is when a man is involved in wars and arguments and other novelties that come up for them until the land is unworked - and he does not plant at the time of planting from the [instability in] the world. And a famine of annihilation is that it not rain at all and the rivers and lakes dry up, as its stating (Deuteronomy 28:23), "And the skies above your head shall be copper." 
+Delay of justice is the postponement of judgement and its investigation for many days about something that is [already] clear. And perversion of justice is when he judges in [a way] that is not proper.
+
+Mishnah 9
+
+We have already explained the order of the extraction of the obligations from produce many times in the Order of Seeds (Zeraim). And there it was clairified that in the third and sixth year, he would extract the first tithe and give it to the Levite [like] in each [and every] year. And afterwards, he would extract the poor tithe and give it to the poor. And this poor tithe was in place of the second tithe, which he would extract in other years of  the sabbatitcal cycle. And the gifts to the poor are the gleanings, the produce that is forgotten, the produce that is in the corner of the field, the fallen grapes and the single strands of grapes. As at the holiday (Sukkot), they are all present - since occupation with the earth (agricultural pursuits) is already finished. And the one that gave these obligations, gave them; and the one who did not give them, stole them
+
+Mishnah 10
+
+Behold it is elucidated in this statement that the pious one is one who multiplies good deeds - meaning to say that he inclines a little towards one of the two extremes. And it is also elucidated for you that one who has vices of the soul is called evil - meaning to say that he inclines towards the extreme that is extraneous, as we have explained in the fourth chapter (Eight Chapters 4). As the one who wants that he should have his money and the money of someone else has much desire and he is called evil.  
+
+Mishnah 11
+
+Observe how he called the patient one, whose patience is excessive to the point that he approaches lack of feeling concerning the matter of anger, a pious man. And he called someone with the vices of the trait of anger, evil.  
+
+Mishnah 12
+
+Observe how he did not call the one that is quick [and] has a good memory a pious one, because this is an intellectual virtue. And [so] he called him a wise man. And he did not call the one who has difficulty understanding matters and forgets much, evil - as it is not in his hand (control). And these are not virtues which are possible to acquire - as we explained in the second chapter (Eight Chapters 2:2). 
+
+Mishnah 13
+
+Observe how he called one with [so] much mercy that he does not suffice that he alone should have mercy, [but only] that others should also have mercy, a pious man. And he called a cruel one, evil.  
+
+Mishnah 14
+
+His saying, <b>"among those who go to the House of Study,"</b> meaning to say, in the going to the House of Study, there are four traits. Observe how he called the one that proliferates acquisition of virtues a pious man, and the one who is lazy in [their] acquisition, evil. 
+And when you know the intellectual virtues and the dispositional virtues; and you know every type of them - if you want, study of wisdom and practice - and you know the mean and the ways of deeds that can be called good; and [know] the slight supplement to the mean which is from the famous actions of the pious ones; and [when you] know the supplement and the lack which are both bad -- just that one of them is more fit to [be called] evil and the other is called a transgression or an incorrect action, and the example with this is that caution is completely good without a doubt and much desire is completely bad without a doubt and the lack of feeling for enjoyment is actually not like much desire even though it is [also] bad and [so] it is called a transgression or an incorrect action, [such that] leaving caution slightly towards the side of lack of feeling is fit for the complete ones - and when you understand this matter, you will know that one who leaves caution slightly is called pious as we prefaced and that the lack of feeling is called a transgression, and that is why it stated about the nazirite (Numbers 6:11), "from that which he transgressed upon the soul," as we explained in the fourth chapter (Eight Chapters 4); and [when you understand] all of what we have prefaced and elucidated, you will know which [person] from among people is fitting to be called a boor and who is fitting to be called an ignoramus and who is fitting to be called and unformed person and who is fitting to be called a wise man and who is fitting to be called evil and who is fitting to be called a sinner. These seven names apply to seven people according to their having from the virtues and the vices and their study of the intellectual [virtues], as per what has come earlier in our commentary. And they already [added] names according to the properties of a man, as with the man who has vices in his traits - and he is called evil, as we have explained - but if he [also] has intellectual virtues that he uses for evil things, such a one is called by the sages a clever evildoer. And if he is an evildoer who hurts people - meaning to say that among his character vices are matters that hurt people, like brazenness and cruelty and [traits] similar to them - such a one is called a bad evildoer. And so [too] the one who has intellectual virtues and dispositional vices is called a wise man to do evil, as it states in the verse about someone like this (Jeremiah 4:22), "they are wise men to do evil; but to do good, they do not know" - meaning to say that they use their intellectual virtues for bad actions and not for good actions. But the man who has all of the virtues gathered in him - the intellectual [ones] and the dispositional virtues - to the point that there is no intellectual virtue and no dispositional virtue not in him, and this is rarely found and the philosophers would say that finding such a person is very unlikely but not impossible and when they find him, they would call him a Godly man. And so [too], the sages called him in our language a man of God. And I say that this man is called an angel of the Lord, as it stated (Judges 2:1), "And the angel of the Lord went up from Gilgal." And the philosophers have said that it is impossible to find a man that has all of the vices gathered in him to their very end without intellectual [virtues] or ones of disposition to the point that he does not have virtue at all. And if one is found and this is improbable, they give him the name, 'an animal from the bad, dangerous animals.' And so [too] did Shlomo call him, a 'bereaved bear,' which is the gathering of stupidity and damage. And [of] these five compound names, four of them are to disparage - and they are the clever evildoer, the bad evildoer, the wise man to do evil and the bereaved bear - and one is for greatness, and there is nothing greater than it - and that is the man of God or the angel of the Lord. And Scripture has already elucidated that a man that has all of the intellectual and dispositional virtues found in him is called an angel of the Lord, and that is its stating (Malachi 2:7), "For the lips of a priest guard knowledge, and they seek Torah from his mouth; for he is an angel of the Lord of Hosts." And knowledge includes all of the intellectual virtues, as he will not be complete without them. And its stating, "they seek Torah from his mouth," is a proof  of his completeness in dispositional virtues - as we have explained in the fourth chapter (Eight Chapters 4), that it is the intention of the Torah. And for [this reason], it states (Proverbs 3:17), "and all of its ways are peace." And we have already elucidated there (Eight Chapters 4) that peace is also from the dispositional virtues. And after [these indications of his completeness in the verse in Malachi], it stated, "for he is angel of the Lord of Hosts."   
+
+Mishnah 15
+
+He compared the man with a good memory who remembers all that he hears and does not separate between the true and the false to a sponge - and that is a sea [sponge] that absorbs everything. And he also compared one who understands immediately but does not remember anything at all - not the true and not what is not true - to  a funnel. And he compared one who rembers the bad things and the opinion that is not true and forgets the true things upon which action [needs to be based] to a strainer that only retains the sediment and lets out what is pure. And he compared the man whose way is the opposite [of this] to a sieve that lets out the dirt and dust through its holes and the fine flour remains. And from them, only this fine flour sieve is good, in that it lets out the [inferior flour] that has no purpose and holds what is coarser - and that is the fine flour.
+
+Mishnah 16
+
+The explanation of these words is like this: You know that if the physical causes are negated and removed, then it will be necessary that what they cause will be removed with the removal of its cause. And because of this, when the cause of the love is a divine matter - and that is the true science - it is impossible for that love to be removed ever, as its cause is eternally in existence.
+
+Mishnah 17
+
+
+
+Mishnah 18
+
+This is all clear, as these matters are from the angle of reward and punishment. So that anyone who disagrees not with the intention to contradict the words of his fellow but from his wanting to know the truth, his words will endure and not end. And anyone who makes people straight, God, may He be blessed, will reward him by preventing him from transgression. And anyone who deceives people, God, may He be blessed, will punish him by preventing him from repentance. And this is clear and there is no difficulty in it, if you understand what we have outlined in the eighth chapter (Eight Chapters 8:14-16).
+
+
+Mishnah 19
+
+<b>A good eye:</b> We have explained many times that the matter of a good eye is sufficing and [that] a small appetite is carefulness and [that] a humble spirit is extreme humility as was explained in the chapter before this one (Rambam on Pirkei Avot 4:4). And the three [negative traits] that correspond to them are zeal to acquire money and that is an evil eye, and much desire and that is a broad appetite and arrogance and that is a haughty spirit. And these three virtues are publicized in Abraham, our father. And because of this, anyone who is found to have these virtues is called one of the students of Abraham, our father - as he followed his traits. And anyone within whom is found these three vices is of the students of Bilaam the evildoer - as he followed his traits. And I will mention the places in which are elucidated these virtues in Abraham and these vices in Bilaam, and they are all found in the Torah. Indeed, the sufficing of Abraham is in his saying to the king of Sedom (Genesis 14:23), "If from a thread to a sandal strap, and if I take from any of what is yours, etc." And that is the epitome of sufficing - that a man leave much money and not benefit from it, even a little bit. But his caution is his saying to Sarah on the day they came to Egypt (Genesis 12:11), "Behold, I have known that you are a woman of beautiful appearance." And the explanation comes that he did not fully look at her form besides that day - and that is the epitome of carefulness. And [it is also shown] in his saying about Hagar after he married her (Genesis 16:6), " Behold, your maidservant is in your hands - do to her as is good in your eyes." [This] shows that he did not wish to enjoy himself with her. And so [too] when Sarah requested from him to expel her with Yishmael such that he would be prevented from inclining towards [Hagar] for sexual matters, the verse testifies that it was only bad in his eyes about Yishmael, and that is its stating (Genesis 21:11), "And the matter was very bad in the eyes of Abraham on account of his son." These are all signs of carefulness. And, indeed, his humility is his stating (Genesis 18:27), "and I am dust and ashes." And Bilaam the evildoer's zeal for money was publicized and that is his coming from Aram Naharaim for the sake of the money with which he was hired to curse Israel. And that is His, may He be blessed, stating (Deuteronomy 23:5), "since he hired against you Balaam son of Beor, etc." And, indeed, his great desire in sexual matters is the reason for his advice to Balak that he set loose the women to be promiscuous with [the men of] Israel and to place known harlots [in front of them]. As were it not for the great desire that he had and that harlots were good in his eyes, he would not have commanded this - since the commands of people are only according to their opinions. As the good will not command to [do] evil, but will rather warn against it. And the language of Scripture (Numbers 31:16) is "They are the very ones against the children of Israel by the word of Bilaam, etc." And the sages said (Sanhedrin 105a) [that] Bilaam had sexual relations with his donkey. And there is no doubt about it that one with such an opinion will have actions [like] this. And indeed, his arrogance is his stating (Numbers 24:16), "Speaks the one who hears the words of God." And indeed that which it brought a proof about Bilaam from its stating (Psalms 55:24), "And You, God, will bring them down to the pit of destruction; the people of blood, etc." - [its] explanation is [that it is] because he was a man of blood - as he was the cause of the Israelites' death in the plague; and he was also a man of deceit in his creating a machination to bring about the evil. And its bringing a proof about the students of Abraham from its stating (Proverbs 8:21), "There is what for those that love Me to inherit, and their treasuries will I fill" is like that which He called him (Isaiah 41:8), "the seed of Abraham, the one I love." 
+
+Mishnah 20
+
+Even though he said, "[the] brazen-faced [are bound] for <i>Gehinnom</i> (Purgatory), he commanded brazenness in the rebuke of rebels and similar to it. And it is as if he said, "Use a little of the vices in their [correct] place for the will of God, may He be blessed, and His truth." [And it is] like the statement of the prophet (II Samuel 22:27), "and with the perverse, You are wily." However [it is] on condition that your intention is the truth; and that is [the meaning of] his saying, "to do the Will of your Father Who is in Heaven." And from the good things that God, may He be blessed, did for this nation is that they are shamefaced. And so [too], they said (Yevamot 79a) that the signs of the seed of Avraham is that they are shamefaced, merciful and doers of kindnesses. And it stated (Exodus 20:17), "so that My awe be upon your faces, that you not sin." And when he told about the virtues of shame, he requested and said, "Lord, our God - [just] like You have graced us with this virtue, so [too] grace us that Your city be rebuilt, speedily and in our days."
+
+Mishnah 21
+
+
+
+Mishnah 22
+
+He said about the Torah that one should search in it and meditate upon it, as everything is in it. And he said, <b>"And in it should you see (<i>techezei</i>),"</b> meaning to say the truth. [The explanation is that] you will see the truth with the eye of the intellect, like the [Aramaic] translation of <i>vayira</i> (and he saw) is <i>vechaza</i>. And afterwards he said, <b>"and grow old and be worn in it"</b> - to say, occupy yourself with it until the time of old age; and even then, do not veer from it to something else. 
+
+Mishnah 23
+
+And Ben Hey Hey said [that] according to that which you are in pain with Torah will be your reward. And they said that only that which you study with exertion, labor and fear from the teacher will endure; but reading of enjoyment and leisure has no endurance to it and [so] no point in it. And they said in the explanation of his statement (Ecclesiastes 2:9), "even (<i>af</i>, which can also be understood as anger) my wisdom remained with me" - the wisdom that I studied with anger remained with me. And because of this, they commanded to place fear upon the students; and they said (Ketuvot 103b), "Throw fear upon the students."
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+Rambam on Pirkei Avot
+רמב"ם משנה אבות
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה אבות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כבר בארנו בפתיחת מאמרינו בזה החבור תואר הקבלה איך היתה ואין הכונה הנה אלא לפרש דברי החסידים והמוסרים לבד לזרז לקנות קצת המדות מהם אותם שתועלתם גדולה וכאן נאריך להזהיר מקצת פחיתיות שנזקן גדול והשאר אפרש המלות לבד ומקצת העניינים מפני שענייניהם מבואר מלבד במעט מהם: 
+
+<b>הוו מתונים בדין.</b> שיאחרו לחתוך הדין ולא יפסיקוהו מהרה עד שיבינוהו שאפשר שיתגלו להם עניינים שלא היו נגלים בתחלת המחשבה: 
+
+<b>ועשו סייג לתורה.</b> ר"ל הגזירות והתקנות אשר ירחיקו האדם מן העבירות כמו שאמר יתברך ושמרתם משמרתי ונאמר בפירושו עשו משמרת למשמרתי: 
+
+
+Mishnah 2
+
+יאמר שבחכמה והיא התורה ובמעלות המדות והם גמילות חסדים ובשמירת מצות התורה הם הקרבנות תהיה התמדת תקון העולם וסידור מציאותו על הדרך השלם: 
+
+
+Mishnah 3
+
+פרס יקרא הגמול אשר יגמל האדם ממי שאין לו טובה עליו אבל יעשה זה על דרך החסד והחנינה כמו שיאמר אדם לעבדו או לבנו הקטן או לאשתו עשה לי כך וכך ואתן לך דינר או שנים זהו ההפרש אשר בין פרס לשכר כי השכר הוא שינתן בדין ואמר זה החסיד שאתם לא תעבדו הש"י ע"מ שייטיב לכם ויגמלכם חסד ותקוו לגמול ותעבדוהו בעבורו ואמנם עבדוהו כעבדים שאינם מקוים להטבה ולא לגמילות חסד רצה בזה שיהו עובדין מאהבה כמו שאמרנו בפרק י' מסנהדרין ואם כל זה לא פטרן מן היראה ואמר עם היותכם עובדים מאהבה לא תניחו היראה לגמרי ויהי מורא שמים עליכם כי כבר בא בתורה המצוה ביראה והוא אמרו את ה' אלהיך תירא ואמרו החכמים עבוד מאהבה עבוד מיראה ואמרו האוהב לא ישכח דבר ממה שצוה לעשותו והירא לא יעשה דבר ממה שהוזהר מעשותו כי ליראה מבוא גדול במצות לא תעשה וכ"ש במצות השמעיות והיו לזה החכם שני תלמידים שם האחד צדוק ושם השני ביתוס וכאשר שמעו שאמר זה המאמר יצאו מלפניו ואמר האחד לחברו הנה הרב אמר בפירוש שאין לאדם לא גמול ולא עונש ואין תקוה כלל כי לא הבינו כונתו וסמך האחד מהן ידי חברו ויצאו מן הכלל והניחו התורה. התחברה לאחד כת אחת ולחברו כת אחרת וקראום החכמים צדוקים וביתוסים וכאשר לא היו יכולים לקבץ הקהלות לפי מה שהגיע להם מן האמונה שזאת האמונה הרעה תפריד הנקבצים כ"ש שלא תקבץ הנפרדים נטו להאמין הדבר שלא יכלו לכזבו אצל ההמון שאילו היו מוציאין אותו מפיהם היו הורגין אותם ר"ל דברי תורה ואמר כל אחד לסיעתו שהוא מאמין בתורה וחלק על הקבלה שאינה אמתית וזה לפטור עצמם מן המצות המקובלות והגזרות והתקנות אחר שלא יכלו לדחות הכל הכתוב והמקובל ועוד שהתרחב להם הדרך לפירוש כי לאחר ששב הפי' בבחירתם היה יכול להקל במה שירצה ולהכביד במה שירצה כפי כונתו אחר שאינו מאמין כלל בעיקר ואמנם בקשו דברים המקובלים אל קצת בני אדם לבד ומאז יצאו אלו הכתות רעות ויקראו באלו הארצות ר"ל מצרים קראים ושמותם אצל החכמים צדוקים ובייתוסים והם אשר התחילו להשיב על הקבלה ולפרש כל הפסוקים כפי מה שיראה להם מבלתי שישמעו לחכם כלל הפך אמרו יתברך על פי התורה אשר יורוך ועל המשפט אשר יאמרו לך תעשה לא תסור מן הדבר אשר יגידו לך ימין ושמאל: 
+
+
+Mishnah 4
+
+<b>בית ועד.</b> בית מועד ר"ל שתשים ביתך מוכן להתקבץ החכמים תמיד בבתי כנסיות ובבתי מדרשות עד שכשיאמר אדם לחבירו אנה אתחבר עמך אנה אועד עמך יאמר לו בבית פלוני: 
+
+
+Mishnah 5
+
+<b>פתוח.</b> שיהא לך שער פתוח לדרך הולכי דרכים שכל הולך בדרך שיצטרך לדבר או ירעב או יצמא יכנס לבית מיד:  
+<b>ויהיו עניים בני ביתך.</b> יאמר שצריך שיהיו שמשיו העניים והדלים והוא יותר ראוי מקנות העבדים וכך היו החכמים מגנים קנות העבדים ומשבחים מי שהעניים שמשיו ובני ביתו:  
+<b>באשתו אמרו.</b> ידוע שהשיחה עם הנשים על הרוב הוא בעניני המשגל מפני זה אמר שהרבות השיח עמהן אסור כי הוא גורם רעה לעצמו ר"ל שיקנה פחיתות מדות לנפשו והוא רוב התאוה:  
+<b>ובוטל מדברי תורה.</b> מבואר הוא שמאבד הזמן בעסקים אחרים:  
+<b>וסופו יורד לגיהנם.</b> בעבור שתביא אליו זאת השיחה מן המרי ויתחייב עליו העונש:  
+
+Mishnah 6
+
+<b>עשה לך רב.</b> ר"ל אפי' לא יהיה ראוי להיות לך לרב אבל שים אותו לך לרב עד שתדמה בו שהוא מלמד ויעלה בידך בעבור זה למוד החכמה כי אין למוד האדם מעצמו כלמודו מזולתו שהלמוד מעצמו טוב הוא אבל למודו מזולתו יתקיים בידו יותר והוא יותר מבואר אפי' היה כמוהו בחכמה או למטה הימנו וכן בארו בפירוש זאת המצוה.<br>ואמר <b>וקנה לך חבר.</b> זכר אותו בלשון קנייה ולא אמר עשה לך חבר או התחבר לאחרים הכונה בזה שצריך לאדם שיקנה אוהב לעצמו שיתקנו בו מעשיו וכל עניניו כמו שאמרו או חברותא או מיתותא ואם לא ימצאהו צריך להשתדל בו בכל לבו ואפילו אם יצטרך שימשכנו לאהבתו עד שישוב אוהב ולא יסור מהמשך תמיד אחר רצונו עד שתתחזק אהבתו כמו שיאמרו בעלי המוסר כשתאהב לא תאהב על מדותיך ואמנם תאהב על מדת אהוביך וכשיכוין כל אחד משני האהובים אל זאת הצואה יהיה כונת כל אחד משניהם להפיק רצון חבירו ויהיה כונת שניהם יחד דבר אחד בלא ספק. ומה טוב מאמר אריסטוטלוס האהוב אחד הוא והאוהבים ג' מינים אוהב תועלת אוהב מנוחה ואוהב מעלה אמנם אוהב תועלת כאהבת שני השותפים ואהבת המלך ומחנהו ואמנם אוהב מנוחה הוא ב' מינים אוהב הנאה ואוהב בטחון אמנם אוהב הנאה כאהבת הזכרים לנקבות וכיוצא בהם. ואמנם אוהב בטחון הוא שיהיה לאדם אוהב תבטח נפשו בו לא ישמר ממנו לא במעשה ולא בדבור ויודיעהו כל עניניו הטוב מהם והמגונה מבלתי שירא ממנו שישיגהו בכל זה חסרון לא אצלו ולא זולתו כי כשיגיע לאדם בטחון באיש זה השעור ימצא מנוחה גדולה בדבריו ובאהבתו הרבה. ואוהב מעלה הוא שיהיה תאות שניהם וכונתם לדבר אחד והוא הטוב וירצה כל אחד להעזר בחבירו בהגיע הטוב ההוא לשניהם יחד וזה האוהב אשר צוה לקנותו והוא כאהבת הרב לתלמיד והתלמיד לרב:  
+<b>והוי דן את כל האדם לכף זכות.</b> ענינו כשיהיה אדם שלא תדע בו אם צדיק הוא אם רשע ותראהו שיעשה מעשה או יאמר דבר שאם תפרשהו על דרך אחת יהיה טוב ואם תפרשהו על דרך אחרת יהיה רע קח אותו על הטוב ולא תחשוב בו רע אבל אם יהיה האדם נודע שהוא צדיק מפורסם ובפעולות הטובות ונראה לו פועל שכל עניניו מורים שהוא פועל רע ואין אדם יכול להכריעו לטוב אלא בדוחק גדול ואפשר רחוק הוא ראוי שתקח אותו שהוא טוב אחר שיש שום צד אפשרות להיותו טוב ואין מותר לך לחשדו ועל זה אמרו כל החושד בכשרים לוקה בגופו וכן כשיהיה רשע ויתפרסמו מעשיו ואחר כן ראינוהו שיעשה מעשה שכל ראיותיו מורות שהוא טוב ויש בו צד אפשרות רחוק לרע ראוי להשמר ממנו ושלא תאמן בו שהוא טוב אחר שיש בו אפשרות לרע ועל זה נאמר (גם) כי יחנן קולו אל תאמן בו וגו' וכשיהי' בלתי ידוע והמעשה בלתי מכריע לא' משני הקצוות צריך בדרך החסידות שתדין לכף זכות איזה קצה שיהיה משני הקצוות:  
+
+Mishnah 7
+
+<b>אל תתחבר לרשע.</b> במין אחד ממיני האהבה והחברה כדי שלא תלמד ממעשיו וכבר בארנו בפרקים הקודמים כי ילמד אדם מהפחיתיות בחברת הרשעים ואמר כשתחטא וזו תראה חוטא לא תבטח ותאמר שהשם יתברך לא יענישהו אלא בעולם הבא ולא תתיאש מהנקם ממנו מהרה על החטא ההוא: 
+
+
+Mishnah 8
+
+<b>עורכי הדיינין.</b> הם אנשים שלומדים הטענות והדינין עד שיהיו בקיאים בני אדם בדיניהם שהם מחברים שאלות ותשובות כשיאמר הדיין כך ענה כך וכשיטעון בעל הדין כך תהי' תשובתך כך כאילו הם עורכין הדין ובעלי הדין לפניהם ולזה קראו' עורכי הדיינין כאלו ערכו הדינין לפניהם והזהירם מהדמות להם רצה לומר ללמד אחד מבעלי הדין טענה שתועילהו ויאמר לו אמור כך או תכחש על דרך כך וכך ואע"פ שידע בו שהוא העשוק ושחברו טוען עליו שקר לפי מה שהוא חושב באמת עם כל זה אין מותר לו שילמדהו טענה שתצילהו ותועילהו כלל: 
+
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+רשות זה הוא השלטנות ואלו שלש מדות יש בהן תיקון האמונה והעולם כי בהעדר המלאכה יצר לו ויגזול ויזנה ובבקשת השררה והרבנות יארעו לו נסיונות בעולם ורעות כי מפני שיקנאו בו בני אדם ויחלקו עליו יפסיד אמונתו כמו שאמרו כיון שנתמנה אדם פרנס על הצבור מלמטה נעשה רשע מלמעלה. וכן ידיעת השלטון בימים הקדמונים וקרבתו רחוק היה מאד להנצל ממנה בעולם הזה והיא מפסדת אמונתו כי לא ישגיח בדבר רק במה שיקרבהו אליו ואתה יודע ענין דואג ואע"פ שהשליט אשר קרב אליו דואג היה משיח השם ונביא ובחיר השם יתברך: 
+
+
+Mishnah 11
+
+מים הרעים כנוי לאפיקורסות ואמרו השמרו בדבריכם בתוך ההמון ולא יהיה בדבריכם מקום שיסבול פירוש אחר מפני שאם יהיו שם אנשים כופרים יפרשו אותם כפי אמונתם והתלמידים כבר שמעו אותם מהם ויחזרו לאפיקורסות ויחשבו שזאת היתה אמונתכם ויהיה בזה חלול השם כאשר אירע לאנטיגנוס עם צדוק וביתוס: 
+
+
+Mishnah 12
+
+<b>מתלמידיו של אהרן.</b> אמרו שאהרן עליו השלום כשהיה מרגיש באדם שתוכו רע או שהיו מספרים לו שתוכו רע ושבידו עבירה היה מתחיל לו לשלום והיה מתאהב אליו והיה מרבה לספר עמו והיה האיש ההוא מתבייש בנפשו ואומר אוי לי אילו היה יודע אהרן צפון לבי ורוע מפעלי לא היה מתיר לעצמו להסתכל בי כל שכן שידבר עמי ואמנם אני אצלו בחזקת אדם כשר לכן אני אאמת את דבריו ומחשבתו ואהיה חוזר למוטב ונעשה מתלמידיו הלומדים ממנו ואמר הש"י כשתארו בזאת המדה הנכבדת בשלום ובמישור הלך אתי ורבים השיב מעון ועל זה הענין המפורסם עליו כוון הלל ואמר ג"כ כשימשך שם האדם לגודל התבשר בהפסקו והיה אומר ג"כ מי שאינו מרבה בקריאה ימיתהו השם יתברך אבל מי שלא למד כלל ראוי ליהרג ומי שמשתמש בתגא ימות רצה לומר מי שמתפרנס בתורה ומקבל ממנה תועלת וזאת היתה כונתו בזה המאמר כמו שיתבאר בזאת המסכתא ונאמר בו על דרך הסימן תלמיד (אין) גברא אחרינא (לא) רצה לומר שאין מותר לו לתלמיד חכם שיקבל שמוש משום אדם אלא מתלמידיו: 
+
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+אמר אם לא אהיה אני בעצמי המעורר נפשי למעלה מי יעירה שאין לי מעורר מחוץ כמו שבארנו בפרק השני ואחר שברשותי להטות נפשי לאיזה צד שארצה איזה מעשה עשיתי מן המעשי' הטובים כאילו היה מחסר עצמו ואומר מה אני כלומר מה בא ממני ואינני שלם ואע"פ שעשיתי זה הענין: ואח"כ שב ואמר אם לא אקנה עתה המעלות בימי הבחרות מתי אקנה אותן בימי הזקנה לא כי קשה הוא לסור מהתכונות בעת ההיא מפני שהקנינים והמדות נתחזקו ונתישבו אם מעלות אם פחיתיות ואמר החכם חנוך לנער על פי דרכו גם כי יזקין לא יסור ממנה: 
+
+
+Mishnah 15
+
+אמר עשה תלמוד תורה השרש והעקר וכל שאר עסקיך נמשכים אחריו אם נזדמן נזדמן ואם לא הזדמן לא הזדמן ואין נזק בהבצרו: ואמרו צדיקים אומרים מעט ועושים הרבה כאברהם אבינו שיעד בפת לחם אחת והביא חמאה וחלב ובן הבקר וג' סאין קמח סלת ורשעים אומרים הרבה ואפילו מעט אינם עושים כעפרון שנתן הכל בדבריו ובמעשה לא הניח אפילו פרוטה אחת מן הדמים: 
+
+<b>סבר פנים יפות.</b> הוא שישא ויתן עם הבריות בנחת ובדברים ערבים ורצוים: 
+
+
+Mishnah 16
+
+<b>רבן גמליאל אומר עשה לך רב.</b> והסתלק מן הספק. ואל תרבה לעשר אומדות. זה אשר צוה הנה לעשות רב אינו לענין הלמוד אבל להוראה שים לך רב שתסמוך עליו באיסור והיתר והסתלק אתה מן הספק כאמרם בירושלמי זיל אייתי לי זקן מן השוק דאסמוך עליה ואשרי לך וכן צוה שיברח מהוצאת המעשרות באומד מפני שהוא מן הספקות: 
+
+Mishnah 17
+
+כבר אמר החכם ברוב דברים לא יחדל פשע וסבת זה שרוב הדברים תוספת מותר וחטא כמו שאבאר עתה כי כשירבה האדם דברים יפשע על כל פנים שא"א שלא יהיה בדבריו דיבור אחד שאין ראוי לאמרו וממופתי החכמים מעוט הדברים וממופתי הסכלים רוב הדברים שנאמר וקול כסיל ברוב דברים וכבר אמרו החכמים שמיעוט הדברים ראיה על מעלת האבות והיות אדם מיוחס אמרו מיחסותא דבבל שתיקותא ואמר בספר המדות שאחד מהחכמים נראה שותק הרבה על שלא היה מדבר דבור שאין ראוי לאמרו ולא היה מדבר אלא מעט מזער ונאמר לו מה סבת רב שתיקותך ואמר בחנתי כל הדברים ומצאתים נחלקים לד' חלקים: 
+החלק הראשון הוא כולו נזק מבלתי תועלת כקללת בני אדם ודבר נבלה וכיוצא בהם שהדברים בהם שטות גמורה: 
+והחלק הב' יש בו נזק מצד אחד ותועלת מצד אחר כשבח אדם אחד לקבל בו תועלת ויהיה בשבח ההוא מה שיכעיס שונאו ויזיק למי ששבחו וצריך להניח הדברים בזה בגלל הסיבה הזאת שלא ידברו בזה החלק ג"כ: 
+והחלק הג' דברים שאין תועלת בהם ולא נזק כרוב דברי ההמון איך נבנית חומה פלונית ואיך נבנה היכל פלוני ובספור יופי בית פלוני ורוב מגדנות המדינה הפלונית וכיוצא באלו הם הדברים המותר אמר הדברים בזה גם כן מותר אין תועלת בהם: 
+והחלק הד' דברים שכולם תועלת כדברים בחכמות ובמעלות ודבר האדם במה שהוא מיוחד בו מן הדברים שחייו תלוים בהם ובהם ימשך מציאותו ובזה צריך לדבר אמר בכל עת שאשמע דברים אני בוחן אותם ואם אמצאם מזה החלק הרביעי אדבר בם ואם יהיו משאר החלקים אשתוק מהם ואמרו בעל המדות בחן זה האיש וחכמתו שהוא חסר שלשה רבעי הדברים וזאת החכמה שצריך ללמדה ואני אומר שהדבור יחלק לפי חיוב התורה לחמשה חלקים. א' מצוה בו. ב' נזהר ממנו. ג' נמאס. ד' אהוב. ה' מותר: 
+החלק הראשון הוא המצוה בו והוא קריאת התורה ולמודה וקריאת תלמודה וזו היא מצות עשה מחוייבת שנא' ודברת בם והיא שקולה כנגד כל המצות וכבר נאמר מן האזהרה בלמוד מה שלא יכיל זה החבור קצתו: 
+החלק הב' הוא הדבור הנאסר ונזהר ממנו כעדות שקר ודבר שקר והרכילות והקללה ודברי התורה מורים על זה החלק וכן נבלות הפה ולשון הרע: 
+החלק הג' הוא הדבור הנמאס אשר אין בו תועלת לאדם בנפשו ולא עבירה ולא מרי כרוב ספור ההמון במה שאירע ומה שהיה ומה הם מנהגי מלך פלוני בהיכלו ואיך היתה סבת מות פלוני או איך התעשר פלוני ואלו קוראים אותם החכמים שיחה בטלה והחסידים השתדלו בעצמם להניח זה החלק מן הדבור ונאמר על רב תלמידו של ר' חייא שלא שח שיחה בטלה מימיו ומזה החלק ג"כ שיגנה אדם מעלה או ישבח פחיתות יהיו מדות או שכליות: 
+החלק הד' הוא הנאהב והוא הדבור בשבח המעלות השכליות או מעלות המדות ובגנות הפחיתיות משני המינים יחד להעיר הנפש למעלות בספורים ובשירים ולמנעה מן הפחיתיות בדרכים ההם בעצמם וכן לשבח החשובים ולהודות מעלותיהם כדי שיטבו מנהגיהם בעיני בני אדם וילכו בדרכיהם ולגנות הרעים בפחיתיותיהם כדי שיתגנו פעולתם וזכרם בעיני בני אדם ויתרחקו מהם ולא יתנהגו הם כמנהגיהם וזה החלק רצה לומר למוד המדות המעולות והתרחק מן המדות הפחותות יקרא דרך ארץ: 
+החלק הה' הוא המותר והוא הדבור במה שמיוחד לבני אדם מסחורתו ופרנסתו ומאכליו ומשתיו ולבושו ושאר מה שצריך לו והוא מותר אין אהבה בו ולא מאוס אבל אם ירצה ידבר בו מה שירצה ואם ירצה לא ידבר ובזה החלק ישובח האדם כשימעט הדברים בו והזהירו אנשי המוסר מהרבות בו דברים אבל האסור והנמאס אין צריך לאזהרה ולא למצוה שראוי לשתוק ממנה לגמרי אבל המצוה בו והאהוב אילו היה האדם יכול לדבר בו כל ימיו היה טוב אבל צריך להזהר משני דברים. האחד מהם שיהיו מעשיו מסכימים לדבריו כמו שאמרו נאים הדברים היוצאים מפי עושיהם ועל זה הענין כוון באמרו ולא המדרש הוא עקר אלא המעשה באמרו וחכמים יאמרו לצדיק שילמד המעלות כאומרם דרוש ולך נאה לדרוש ואמר הנביא רננו צדיקים בה' לישרים נאוה תהלה. והענין האחר הוא הקצור ושישתדל להרבות הענינים במעט דברים לא שיהיה הענין בהיפך והוא אמרם לעולם ישנה אדם לתלמידיו דרך קצרה ודע שהשירים המחוברים באיזה לשון שיהיו צריך שיבחנו בעניניהם אם הם הולכים על דרך הדבור אשר חלקנוהו ואמנם בארתי זה אע"פ שהוא מבואר מפני שראיתי זקנים והחסידים מאנשי תורתנו כשיהיו במשתה יין כחופה או זולתה וירצה אדם לשיר שיר ערבי אפי' ענין השיר ההוא שבח הגבורה או הנדיבות והוא מן החלק האהוב או בשבחי היין ירחיקו זה בכל צד מן ההרחקה ואין מותר אצלם לשמעו וכשישורר המשורר פיוט מן הפיוטים העבריים לא ירחיקוהו ולא ירע בעיניהם עם היות בדברים ההם המוזהר ממנו או הנמאס וזה סכלות גמורה שהדבור לא יאסר ויותר ויאהב וימאס ויצוה באמירתו מצד הלשון שנעשה [בו] אבל מצד ענינו שאם יהיה ענין [השיר] ההוא מעלה יתחייב לאמרו באיזה לשון שיהיה ואם יהיה כוונת השיר ההוא פחיתות באיזה לשון שיהיה אסור לאמרו [באיזה לשון שיהיה] גם יש לי בזה תוספת כי כשיהיו שני פיוטים ולשניהם ענין אחד מהעיר כח התאוה ושבח אותה וישמח הנפש בה והוא פחיתות והוא מחלק הדבור הנמאס מפני שהוא מזרז ומעורר על מדה פחותה כמו שהתבאר מדברינו בפ' הרביעי ויהיה א' משני הפיוטים עברי והא' ערבי או לעז יהיה שמיעת העברי והדבור בו יותר נמאס אצל התורה למעלת הלשון שאין צריך שישתמשו בו אלא במעלות כל שכן אם יצטרף אליו שישימו בו פסוק מן התורה או משיר השירים בענין ההוא שאז יצא מחלק הנמאס לחלק הנאסר ומוזהר ממנו שהתורה אסרה לעשות דברי הנבואה מיני זמר בפחיתיות ובדברים מגונים. ואחר שזכרנו לשון הרע בחלק הדבור האסור ראיתי לבארו ולזכור בו קצת מה שנזכר שבני אדם בו בעורון גדול והוא החטא הגדול שבבני אדם תמיד וכ"ש במה שאמרו חכמים שאבק לשון הרע לא ינצל אדם ממנו בכל יום ומי יתן שינצל מלשון הרע עצמו ולשון הרע הוא ספור רעות האדם ומומיו ולגנות אדם מישראל באיזה צד שיהיה מן הגנות ואפילו היה המגונה חסר כמו שנזכר שאין לשון הרע שיכזב על אדם וייחס לו מה שלא יעשה כי זה יקרא מוציא שם רע על חבירו ואמנם לשון הרע הוא שיגנה גנות האדם אפילו בפעולותיו אשר יעשה באמת שהאומרו יחטא ואשר ישמעהו יחטא. אמרו ג' לשון הרע הורגתן. האומרו. השומעו. ושאומרים עליו. ואמרו המקבלו יותר מן האומרו. ואבק לשון הרע הוא זכרון מומי האדם בלתי באור אמר שלמה בזה הענין כי פעמים יהיה הזוכר מומי האדם בלתי באור מראה שאין ידיעה לו במה שהובן מדבריו ושהוא לא כוון זה ואמנם כוון ענין אחר כמו שאמר כמתלהלה היורה זקים חצים ומות כן איש רמה את רעהו ואמר הלא משחק אני. וכבר שבח חכם מן המתחכמים כתיבת הסופר שהראה לו במעמד גדול וגנה הרב מעשה המשבח כתיבת הסופר ההוא ואמר לו כלך מלשון הרע כלומר שאתה מסבב גנותו בשבחך אותו בתוך ההמון שמהם מי שיאהבהו ומהם מי שישנאהו ויצטרך שונאו כשישמע שבחיו לזכור מומיו ורעותיו וזה תכלית ההרחקה מלשון הרע ולשון המשנה לא נחתם גזר דין על אבותינו אלא על לשון הרע רצה לומר ענין המרגלים אשר נאמר בהם ויוציאו דבת הארץ ואמרו ע"ה ומה אלו שלא הוציאו שם רע אלא על העצים ועל האבנים התחייבו מן העונש מה שנתחייבו מי שידבר בגנות חבירו על אחת כמה וכמה: ולשון התוספתא על ג' דברים נפרעין מן האדם בעולם הזה ואין לו חלק לעולם הבא עבודת כוכבים גלוי עריות ושפיכות דמים ולשון הרע כנגד כולם ואמרו בגמרא בעבודת כוכבים בא לשון הגדולה והוא אמרו אנא חטא העם הזה חטאה גדולה ובחטא גלוי עריות בא גם כן לשון הגדולה והוא אמרו ואיך אעשה הרעה הגדולה הזאת ובחטא שפיכות דמים בא ג"כ לשון הגדולה והוא אמרו גדול עוני מנשוא אבל בלשון הרע בא לשון גדולות ר"ל שהיא שקולה כנגד שלשתם והוא אמרו לשון מדברת גדולות ודברו בחטא הזה המעורר הרבה מאד וסוף מה שנאמר כל המספר לשון הרע כפר בעיקר שנאמר אשר אמרו ללשוננו נגביר שפתינו אתנו מי אדון לנו אמנם ספרתי קצת מה שספרו בזה החטא אע"פ שהארכתי כדי שיתרחק ממנו האדם בכל יכלתו וישים כונתו לשתוק רצה לומר מזה החלק מן הדבור: 
+
+Mishnah 18
+
+הדין הוא הנהגת המדינה ביושר וכבר בארנו בפרק הד' שהאמת הוא המעלות השכליות והשלום הוא מעלות המדות וכשימצא אלו השלשה יהיה המציאות בשלימות שאפשר לו בלא ספק: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+מבואר הוא שדרך הישרה היא הפעולות הטובות אשר בארנו בפ' הרביעי והם מהמעלות הממוצעות מפני שבהם יקנה האדם לנפשו תכונה חשובה ויהיה מנהגו טוב עם בני אדם והוא אמרו תפארת לעושה ותפארת לו מן האדם: אח"כ אמר שצריך ליזהר במצוה שיחשב בה שהיא קלה כשמחת הרגל ולמידת לשון הקדש כמצוה שהתבאר לך חומרתה שהיא גדולה כמילה וציצית ושחיטת הפסח ושם סיבת זה שאין אתה יודע מתן שכרן של מצות ובאור זה הענין כאשר אומר והוא שהתורה כולה ממנה מצות עשה וממנה מצות לא תעשה. ואמנם מצות לא תעשה באר הכתוב העונש על כל אחת מהן מלבד המעט מהן וחייב על קצתם המיתות ועל קצתם הכרת ומיתה בידי שמים ומלקות וידענו מענשי מצות לא תעשה כלם מה מהם איסורם גדול ומה מהם למטה ממנו והם שמנה מדרגות. המדרגה הראשונה והיא הגדולה שבהם הם הדברים שחייבים עליהם סקילה. והמדרגה שלמטה הימנה מחויבי שרפה. והשלישית מחויבי הרג. והרביעית מחויבי חנק. והחמישית מחויבי כרת. והששית מחויבי מיתה בידי שמים. והשביעית מחויבי מלקות. והשמינית לאוין שאין לוקין עליהם ומאלו המדרגות נדע חומר העון וקלותו אבל מצות עשה לא התבאר שכר כל אחת מהן מה היא אצל השי"ת וכל זה כדי שלא נדע איזו מצוה צריך מאד לשמרה ואיזו מצוה למטה הימנה אבל צוה לעשות ענין פלוני ופלוני ולא הודיע שכר איזה משניהם יותר גדול אצל הש"י ומפני זה צריך להזהר עליהם כולם ומפני זה העיקר אמרו העוסק במצוה פטור מן המצוה מבלתי הקשה בין המצות אשר הוא מתעסק בה ובין האחרת אשר תבצר ממנו ולזה ג"כ אמרו אין מעבירין על המצות ר"ל כשיזדמן לך מעשה מצוה לא תעבירהו ותניחהו לעשות מצוה אחרת ואח"כ אמר ואע"פ שלא התבאר שיעור חבוב מצוה על מצוה יש בהן צד הקשה והוא שכל מצות עשה שתמצא אותה שיתחייב העובר עליה עונש גדול דע שבעשייתה ג"כ שכר גדול המשל בו שהמילה וקרבן פסח ושביתה בשביעית ועשיית מעקה כל אלו מצות עשה אבל חיוב העושה מלאכה בשבת סקילה ואשר מבטל מילה או קרבן במועד חייב כרת והמשים דמים בביתו לאו והוא אמרו ולא תשים דמים בביתך ומזה תדע ששכר שביתה בשבת יותר גדול משכר מילה ושכר המילה יותר גדול אצל השי"ת משכר עשיית המעקה והוא ענין אמרו והוי מחשב הפסד מצוה כנגד שכרה וג"כ אמר שכר עבירה כשלא תעשה אותה גם זה לא התבאר אמנם תלמדהו מענשה שהחטא אשר ענש עושהו גדול שכר הנחתו כפי הערך ההוא מן הגודל כמו שהתבאר בקדושין באמרם כל היושב ולא עבר עבירה נותנין לו שכר כעושה מצוה וכבר ביארנוהו שם ולשון התורה בהיות המעשים ידועים אצלו יתברך כמו שמשה רבינו עליו השלום אמר מספרך אשר כתבת: 
+
+
+Mishnah 2
+
+ר"ל בדרך ארץ הנה העוסק בפרנסה ואמרו וגוררת עון כמו שבארנו במקום אחר אמרו סופו שהוא מלסטם את הבריות ובאמרו ואתם מעלה אני עליכם שכר הרבה כאילו עשיתם הוא דבר השם לעמלים עם הצבור שפעמים שימנעו מעשות מצוה בעת התעסקם בצרכי צבור ואמר שהש"י יעלה עליהם שכר כאילו עשו המצוה ההיא ואע"פ שלא עשאוה אחר שהתעסקו עם הצבור לשם שמים: 
+
+
+Mishnah 3
+
+כבר בארנו שהרשות היא השלטונות בימי הקדם והוא מספר במדותיהם ומזהיר מהם:
+
+Mishnah 4
+
+כבר הודענו בפרק הד' שאין צריך להפרד מן הצבור אלא לפי הפסדם כמו שבארנו שם ואמר שהאדם אע"פ שתהיה לו תכונה חשובה בנפש והתחזק' לא יסלק ידו מלכפול עשיית הטוב להוסיף החזוק ולא יבטח ויאמר זאת המעלה כבר עלתה בידי ואי אפשר לה שתסור שאפשר הוא שתסור והוא אמרו עד יום מותך: 
+ודבר שאי אפשר לשמוע הוא שיהיו פשוטי הדברים מרוחק מאד ובטל וכשיסתכל האדם בו היטב יראה שדברים נכונים והוא מזהיר מן הדרך ההיא מן הדיבור שהוא אומר לא יהיו דבריך צריכים לפירוש רחוק והסתכלות יתירה ואז יבינם השומע: 
+<b>כשאפנה.</b> רוצה בו כשאפנה מזה העסק וזה דומה למה שקדם ממצות שמאי חברו עשה תורתך קבע: 
+
+Mishnah 5
+
+בור הוא שאין לו לא חכמה ולא מדות: ועם הארץ הוא שאין לו מעלות שכליות אבל יהיו לו קצת מעלות המדות: וביישן ידוע. וקפדן הוא מי שמקפיד על כל דבר וכועס: וענין השתדל הרגל נפשך ומשוך אותה לקנות המעלות ואחר שאין [שם] אנשים חכמים שילמדוך הוה אתה מלמד את עצמך ותרגום ויאבק איש עמו ואשתדל גברא עמיה: ואמרו שהתורה לא תמצא בבעלי הגאוה והגסות ולא בהולכי ארצות רחוקות וסמכו זה לפסוק על צד המליצה ואמרו לא בשמים היא לאמר וגו' ולא מעבר לים היא וגו' אמרו לא בגסי הרוח היא ולא במהלכי מעבר לים היא: 
+
+
+Mishnah 6
+
+ר"ל שאתה נהרג בעבור שהרגת זולתך ואשר הרגך עתיד ליהרג הכוונה בזה המאמר שפעולות הרעות ישובו בראש עושיהם כמו שאמר עונותיו ילכדונו [את] הרשע וגו' ואומר בור כרה ויחפרהו ואמרו חכמים במדה שאדם מודד בה מודדין לו וזה דבר הנראה לעין בכל עת ובכל זמן ובכל מקום שכל מי שיעשה רע ויחדש מיני החמס ופחיתיו' שהוא עצמו יוזק מן הרעות ההם בעצמם אשר חדש מפני שהוא למד מלאכה שתעשה נזק לו ולזולתו וכן כל המלמד מעלה שמחדש פעל טוב מן הטובות יגיעהו תועלת הפעל ההוא מפני שהוא מלמד דבר שיעשה טוב לו ולזולתו ודברי הכתוב בזה טובים מאד אמר כי פועל אדם ישלם לו: 
+
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+שבח ר"א בזכרונות טוב בהדמות לבור מוסד שלא יאבד מימיו ושבח רבי יהושע במעלות המדות כי בהם יאושר האדם ויכובד ויאהבוהו רוב עולם ולזה הוא מאשר בו יולדתו: ורבי יוסי שבח בטוב מעלות המדות ובמעלות השכליות. ר' שמעון שבח ביראת חטא והוא זריזות והשתדלות בעניני עסקי הטוב ושמירתו מרע ושבח ר' אלעזר בן ערך בטוב ההבנה והיות כל ענין עמוק קל אצלו ותבונתו מוספת על הענין: 
+
+
+Mishnah 9
+
+<b>עין טובה.</b> ההסתפקו' במה שיש לאדם והיא ממעלות המדות: ועין רעה הפכה רצה לומר הקטנת הדברים והחריצות על התוספת: ואמרו הנה הרואה את הנולד אשר ענינו שילמד מה שעתיד להיות ממה שהוא נמצא עתה אינו בחכמות עד שתהיה מעלה שכלית ויהיה פירושו שילמד הנסתר מן הנראה אבל רוצה בו הנה העיון בעניני האדם מעסקיו אשר בהם המשך מציאותו שיעיין באחרית עניניו וכנגד זה הביא משל אחד והוא אמרו הלוה ואינו משלם שלא ילוהו דבר אחר כך והוא פחיתות' המדה וצדיק חונן ונותן זה צדיקו של עולם והוא ה' יתברך שנא' צדיק וישר הוא וכן ואתה צדיק על כל הבא עלינו פירוש חונן לאדם המלוה לחבירו ואינו משלם משלם לו הקב"ה חלף עבודתו שגמל חסד לזולתו ללוותו עד שתשיג ידו די מחסורו וכאשר מצאה ידו ולא ישלם למלוהו ה' יתברך משלם לו: וענין רואה דבריו בוחר ומבחין מענין אדני לא ראה שכונתו לא בחר והבחין שבכלל דבריו שאמר לב רע הוא הכל: וכבר בארנו בפ' השני אשר הקדמנו לפירוש זאת המסכת שמעלות המדות כולם ימצאו לחלק המתעורר לחלקי הנפש לבד ולו ימצאו גם כן פחיתיות המדות ובארנו בפ' הרביעי שהפעולות שהם טובות הם הפעולות הממוצעות אשר יבאו ממעלות המדות וכן הוא ידוע אצל הפלוסופים והרופאים שהנפש המתעוררת היא בלב והלב חדרה וכליה אליו תיוחס. ואע"פ שהכחות כלם מפוזרות מן הלב והוא התחלתה לפי דעת האמתי אבל הכח המתעורר לא יתפשט ממנו לאבר אחר כדרך שמתפשט הכח הזן ר"ל החלק הצומח אשר ספרנוהו בפ' הראשון מן הלב אל הכבד והבן מכל מה שבארנוהו שלב טוב רוצה בו הפעולות הטובות והם הפעולות הממוצעות והם מעלות המדות והוא כולל ההסתפקות ואהבת הטובים וזולת זה מן המעלות והוא אמרו שבכלל דבריו דבריכם וכן לב רע פחיתות המדות והוא כולל ג"כ כל מה שהזהירו ממנו: 
+
+
+Mishnah 10
+
+<b>אל תהי נוח לכעוס.</b> אל תכין עצמך לכעס ולרגזנות וכבר הפליגו לגנות הכעס והרגזנות והחזק שבדבריהם אמרם כל מי שכועס כאילו עובד עבודת כוכבים וסמכוהו לאמרו לא יהיה בך אל זר ולא תשתחוה לאל נכר. ר"ל ששני הדברים אחד: 
+
+<b>ושוב יום אחד לפני מיתתך.</b> והוא א"י מתי ימות שמא היום שמא למחר ויהיו כל ימיו בתשובה אבל אמרו והוי מתחמם כנגד אורן של חכמים אינו ממאמרם אשר הוכיח בהם אבל הוא ממה ששמע מזולתו והיה מספר אותו ומפני זה לא נמנה מכלל דבריו והכונה בזאת הצואה הוא שאומר לך כשתתחבר לחכמים ואל אנשי המעלות אל תתגעגע עמהם ואל תתגאה עליהם אבל תהיה חברתם להודיע להם שתתקרב בעת שיקרבוך ואל תוסיף להתקרב אליהם יותר ממה שיקרבוך שלא תפסיד כונתם בך ותהפוך אהבתם לשנאה ולא תגיעך מהן התועלת אשר תקוה והמשיל זה במי שמתחמם באש שאם ישב רחוק ממנו יהנה בחומו ויקבל תועלת באורו ואם יפשע בעצמו ויוסיף להתקרב אליו ישרף וישוב לו התועלת לנזק והוא ענין אמרו על צד המשל הוי מתחמם כנגד אורן של חכמים והוי זהיר בגחלתן שלא תכוה ואח"כ הוסיף להפחיד מזה ואמר לא תחשוב שאם ינשכוך בלשונם תשוב ותפייסם בדברים ויתפייסו. כי אמנם לא ישמעו לקול מלחש כמו שלא ישמע אליו השרף כמו שאמר אשר לא ישמע לקול מלחשי' ואתה תדע זה מענין גיחזי במה שהתריס כנגד רבו אלישע שנפל בחלי מטונף כהתבאר מד"ח בענין וארבעה אנשים היו מצורעים וכן עם רבי יהושע בן פרחיה וכלם התבאר הנזק שהשיגו וזולתם ממקדיחי תבשילם: 
+
+
+Mishnah 11
+
+אמר שחריצות לממון ורוב התאוה ורוע הנפש והוא חולי המרה השחורה שיביא האדם למאוס ראות עיניו וישנאהו וייטב לו חברת החיות והתבודדות במדברות וביערות ויבחר לו מקום שאינן מיושב וזה אצלם לא מצד פרושות רק לרוע תאותם וקנאתם בזולתם אלו ימיתו [האדם] בלא ספק כי יחלה גופו וימות טרם עתו: 
+
+
+Mishnah 12
+
+כבר בארנו בפ' השמיני ענין ההכנה והזמון שצריך לאדם להכין עצמו למעלות ובארנו בפ' החמישי ענין אמרו וכל מעשיך יהיו לש"ש: 
+
+
+Mishnah 13
+
+כשיחשוב אדם עצמו חסר ופחות לא יגדל בעיניו חסרון שיעשהו וכבר בארנו שענין קבע הוא שתכבד עליו התפלה ויחשבה כמו שצוה לעסוק עסק אחד וינפש ממנו: 
+
+
+Mishnah 14
+
+ענין שקידה הוא מלשון הכתוב כי שוקד אני על דברי כלומר מהיר ומשתדל. או יהיה ענינו הרגל ותמידות כמו לשקוד על דלתותי יום יום: 
+
+<b>מה שתשיב לאפיקורוס.</b> אמר צריך שתלמד דברים שתשיב בהם לאפיקורסים מן עובדי כוכבים ותחלוק עליהם ותשיבם אם יקשו לך ואמרו לא שנו אלא אפיקורוס עובד כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי ר"ל שיוסיף לבזות ומפני זה אין צריך לדבר עמו כלל שאין לו תקנה ואין לו רפואה כלל ועקר שנא' כל באיה לא ישובון ולא ישיגו ארחות חיים ואמרו אף על פי שתלמד דעות האומות לדעת איך תשיב עליהם. השמר שלא יעלה בלבך דבר מן הדעות ההם ודע שמי שתעבוד לפניו יודע צפון לבך והוא אמרו ודע לפני מי אתה עמל רצה לומר שיכוין לבו באמונת השם יתברך: 
+
+
+Mishnah 15
+
+זה משל לקוצר השנים ורוב החכמות ועצלות בני אדם לבקשה עם רוב השכר עליהם ועם רוב התראות התורה ואזהרותיה לבקש חכמה ולמוד: 
+
+
+Mishnah 16
+
+<b>לעתיד לבא.</b> רצה לומר לעולם הבא וכבר בארנו ענין העולם הבא בפרק העשירי מסנהדרין במה שראוי לזכרו: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+זה ההסתכלות מביא האדם לידי ענוה בזכרון מאין בא. והסתכלו באחריתו יביאהו לבזות בעניני העולם. והסתכלו לגודל המצוה יביאהו למהר לשמוע מצותיו. וכשיעלו בידו אלו השלשה דברים לא יחטא כלל: 
+
+
+Mishnah 2
+
+ראייתו שמושב לצים יקרא כל מושב שלא ידברו בו דברי תורה מסוף הפסוק אשר אמר כי אם בתורת ה' וגו' כאילו אמר שמפני שהיה חפצו בתורת ה' לא ישב במושב לצים אשר אין בו תורת ה': 
+
+<b>מנין שאפילו אחד שיושב וכו'.</b> בפ' קמא דברכות אומר בזה הלשון מנין לאחד שיושב ועוסק בתורה ששכינה עמו שנאמר בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך וכי מאחר דאפי' אחד תרי מיבעיא תרי מכתבי מלייהו בספר הזכרונות חד לא מכתבי מיליה וכי מאחר דאפילו תרי תלתא מבעיא מהו דתימא דינא שלמא בעלמא הוא ולא אתיא שכינה קמ"ל דדינא נמי היינו תורה וכי מאחר דאפילו תלתא עשרה מבעיא עשרה קדמה שכינה ואתיא תלתא עד דיתבי: ופירוש וידום מן הדבור הנסתר מקול דממה דקה וממנו פי' התרגום וידום אהרן ושתיק אהרן וראייתו שהוא כמי שקיים כל התורה כולה מאמרו כי נטל עליו כאלו נתינת התורה כולו היתה בעבורו לבד: 
+
+
+Mishnah 3
+
+זבחי מתים יקרא תקרובת עבודת כוכבים כמו שקראה הכתוב כמו שבארנו בפרק ג' מעבודת כוכבים וקראה ישעיהו ג"כ קיא צואה לבזותה כמו שתקרא עבודת כוכבים עצמה גלולים ושקוצים וקדם לפני זה הפסוק פסוק המורה על העוסק במאכל ובמשתה והנחת התורה ותלמודה ומפני זה כי השלחנות כלם כאילו אכלו עליהם הדברים המזוהמים והצואה רצה לומר מאכל עבודת כוכבים והוא אמרו לפני זה הפסוק וגם אלה ביין שגו ובשכר תעו: 
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>עול תורה.</b> התמדת הקריאה: 
+
+<b>ועול מלכות.</b> טורח המלך וחיילותיו: 
+
+<b>ועול דרך ארץ.</b> טורח הזמן: אמר כי בשכר לקחו עול התורה יצילהו השם יתברך ויקל מעליו טורח הזמן: ואמרו פורק עול תורה שאמר אין תורה מן השמים ואיני סובלה: ואמרו חרות על הלוחו' חירות על הלוחו' רצה לומר החירות מתולדות הזמן ועניני המלכים למי שמקבל ועושה מה שנכתב על הלוחות: 
+
+
+Mishnah 6
+
+<b>בעדת אל.</b> הנה בארנו בתחלת סנהדרין שעדה אינה נופלת על פחות מי' ושם בארנו ג"כ שב"ד לא יהיו פחות מג' והם נקראים אלהים לענין המשפט: ופי' אגודה מה שאוגד אדם בידו אחת והיד יש בה ה' אצבעות שבהן יאגוד וכלל החמש אצבעות יקרא גם כן אגודה: 
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+הנה דבר זה מוסכם עליו מהפלוסופים ג"כ שהרגל המעלות כשיקדם לחכמה עד שיהיה קנין חזק ואחר כך ילמד החכמה אשר תזרזהו על הטובות ההם יוסיף שמחה ואהבה בחכמה ובחריצות להוסיף ממנה אחר שתעוררהו למה שהורגל וכשיקדימו קניני הדעות ואח"כ ילמד ותהי החכמה מונעת אותו ממה שיתאוה בהרגל תכבד עליו החכמה ויניחנה: 
+
+
+Mishnah 10
+
+אמר שאלו הדברים מונעין ומבטלין מעלת האדם עד שיצא מן העולם והוא אבד: 
+
+
+Mishnah 11
+
+<b>מלבין פני חבירו.</b> הוא מי שמבייש את חבירו: 
+
+מגלה פנים בתור' הוא מי שעובר על מצות התורה בפרהסיא והוא תכלית הכפירה כמו שאמר הש"י והנפש אשר תעשה ביד רמה: וענין מגלה פנים יגלה פנים ויעיז וזהו לשון כפירה והוא מפורש כן בגמרת [ירושלמי] פאה אמרו המגלה פנים בתורה העובר על ד"ת בפרהסיא כיהויקי' בן יאשיהו: 
+
+<b>מפר ברית.</b> כמשמעו: ושם אמר בכל הדברים אשר אמרו חכמים בהם שהעושה אותם אין להם חלק לעוה"ב במה אנו קיימין אם כשעשה תשובה אין לך דבר שעומד בפני בעל תשובה אלא כשלא עשה תשובה ומת ביסורין רוצה לומר שחומר החטאים והם אשר זכרו בהם אין לו חלק לעוה"ב גדול יותר משאר החטאים שהיסורין עם המיתה לא יכפרו אותם: 
+
+
+Mishnah 12
+
+<b>קל לראש.</b> קלות ידוע: 
+ונוח הוא הישוב וההנחה: ואמר בזאת הצואה כשתעמוד לפני אדם גדול המעלה שים עצמך לנגדו קל ושמש אותו ועמוד לפניו כאשר ירצה ואל תוקיר נפשך לו: וכשתהיה עם שחור השער רוצה לומר עם צעיר השנים לא תעשה כן אבל תוקיר נפשך עמו ואל תשחק ואל תתגעגע עמו: אחר כן אמר לא תחשוב שמה שהזהרתיך מהתגעגע עם צעיר השנים יתחייב שתקבל אותו בזעם ובפנים זועפים לא כן הכונה אבל צריך שתקבל כל אדם קטן וגדול בן חורין ועבד כל איש ממין האדם בשמחה. וזה יותר ממה שאמר שמאי בסבר פנים יפות: אמר המתרגם נראה לי מדברי הרב שהוא מפרש מלת מקבל מהקבלת פנים וכאילו הוא מקביל הנגזר מן מקבילות הלולאות אשר הוא מן הארמית תרגם נגד או נכח וכן אומר בזה הענין בערבי לשון פגישה והקבלה אומר פגשני פלוני בשמחה או בזעף ובלשון ההוא פירש הרב מקבל הנה ודעהו:
+
+Mishnah 13
+
+כשידור אדם נדרים ויקיימם יעלה בידו קנין ההמנע ממה שירצה שימנע ממנו ויתחזק לו הקנין ההוא ויקל עליו הפרישות ר"ל השמירה מהטומאות כמו שאמרו בחגיגה בגדי עם הארץ מדרס לפרושים: 
+
+Mishnah 14
+
+הוא היה אומר שהודעת מה שהטיבו לו שיעור הטובה היא הטבה אחרת כי פעמים שיגמול אדם טובה לאיש מבני אדם על דרך רחמנות ולא יודיעהו שיעור מה שעשה עמו מפני שהוא נבזה בעיניו: 
+
+
+Mishnah 15
+
+זה המאמר כולל דברים גדולים מאד וראוי היה זה המאמר שיהא לר' עקיבא וזהו פירושו בקצרה ועל תנאי שתדע כל מה שקדם בפרקים הקודמים אמר כל מה שבעולם ידוע אצלו ית' והוא משיג אותו והוא אמרו הכל צפוי ואח"כ אמר לא תחשוב שבהיותו יודע המעשים יתחייב ההכרח כלומר שיהיה האדם מוכרח במעשיו על מעשה מן המעשים אין הענין כן אבל הרשות ביד האדם במה שיעשה והוא אמרו הרשות נתונה ר"ל כל אדם רשות נתונה לו כמו שבארנו בפרק השמיני ואמר שדין השם יתברך עם בני אדם אמנם הוא בחסד ובטוב לא כפי הדין הראוי עליהם כמו שבאר ית' מדרכיו ואמר ארך אפים ורב חסד ואמת ואמרו רז"ל ארך אפים לצדיקי' ולרשעים. ואמר הנביא (המספר) טוב ה' לכל: ואחר כך אמר שהמעלות לא יגיעו לאדם לפי רוב גודל המעשה אבל לפי רוב מספר המעשים והוא שהמעלות אמנם יגיעו בכפול המעשים הטובים פעמים רבות ועם זה יגיע קנין חזק לא כשיעשה אדם פעל אחד גדול מפעולות הטובות כי בזה לבדו לא יגיע לו קנין חזק והמשל בו כשיתן האדם למי שראוי אלף זהובים בבת אחת לאיש א' ולאיש אחר לא נתן כלום לא יעלה בידו מדת הנדיבות בזה המעשה האחד הגדול כמו שמגיע למי שהתנדב אלף זהובים באלף פעמים ונתן כל זהוב מהם על צד הנדיבות מפני שזה כפל מעשה הנדיבות אלף פעמים והגיע לו קנין חזק וזה פעם אחת לבד התעוררה נפשו התעוררות גדולה לפעל טוב ואח"כ פסקה ממנו וכן בתורה אין שכר מי שפדה אסור במאה דינרים או עשה צדקה לעני במאה דינרים שהוא די מחסורו כמו שפדה עשרה איסרים או השלים חסרון עשרה עניים כל אחד בעשרה דינרים ואל זה ההקש וזה ענין אמרו לפי רוב המעשה אבל לא לפי גודל המעשה: 
+
+
+Mishnah 16
+
+<b>החנוני מקיף.</b> מי שיאריך חובו ולא יבקשהו לאלתר וזה המשל מבואר כונתו ידועה: ואמרו וכל הרוצה ללוות יבא וילוה מחזק הענין הקודם שאין שם הכרח אבל בבחירת האדם יעשה מה שירצה לעשותו: ואמרו והגבאים מחזירין תדיר הוא משל על המות ושאר עונשים הבאים על האדם: 
+
+<b>והכל מתוקן לסעודה.</b> כלומר תכלית כוונת כל זה חיי העולם הבא: 
+
+
+Mishnah 17
+
+רוצה לומר בזה שכל שנים מאלו כל אחד משניהם מועיל במציאות האחר ומשלים זולתו ואמנם דבריו בדעת ובבינה הוא ענין פלוסופים דק מאד ואני אזכרהו נשען על תבונת מי שעיין בזה הענין וזה שהדעת אשר יגיע לנו ונקנה אותו אמנם השיגנו המושכלות אשר נשיגם אם נפריד הצורה ונשכיל אותה או שנשיג הצורות הנפרדות במציאותם מבלתי שנשימם אנחנו דעת אבל הם במציאותם דעת וזאת ההשגה היא אשר תקרא בינה והוא הדעת ובדעת ג"כ נבין ואפשר לנו שנשיג מה שנשיג וכאילו יאמר שאם לא נשכיל מושכל אין דעת לנו ואם לא יהיה דעת לנו לא נשכיל מושכל כי בדעת נשיגהו והבנת זה הדבר קשה מאד ואפילו מן הספרים המחוברים בו כל שכן מכאן ואמנם אנחנו מישרים עליו הדרך הישרה לבד: כל שמעשיו. כבר פירשנו וביארנו אלה הדברים בזה הפרק מדברי רבי חנינא בן דוסא: 
+
+
+Mishnah 18
+
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+זה מבואר וכבר זכרנו ענינו בפרקים הקודמים: 
+
+
+Mishnah 2
+
+כבר בארנו פירוש זה המאמר בפרק י' מסנהדרין וכבר העירו חכמים ע"ה על חדוש נפלא בתורה יש בו זרוז על מעשה המצות והוא אמרו אז יבדיל משה שלש ערים בעבר הירדן וגו' בידוע שאינן מועילות שלא יהיה בהן דין ערי מקלט עד שיובדלו השלש האחרות שבארץ ישראל אמרו יודע היה משה רבינו עליו השלום שאין שלש ערים שבעבר הירדן קולטות עד שיובדלו השלש שבא"י שנא' שש ערי מקלט תהיינה ואמנם הבדיל אלו מפני שאמר הואיל ובאה מצוה לידי אקיימנה ואם כיוצא בזה במשה רבינו ע"ה משיג האמתות שלם שבשלמי' נכסף להוסיף חצי מצות עשה על כל מעלתו ושלמותו אין צריך לומר שיעשו מי שנצטרעה נפשם והוחזק צרעתה וקדמה: 
+
+
+Mishnah 3
+
+ואמר שאי אפשר שלא יהיה לכל אדם עת שיוכל להזיק בו או להועיל ואפילו בדבר מועט: 
+
+
+Mishnah 4
+
+כבר בארנו וזכרנו בפרקים הקודמי' שהענוה היא ממעלו' המדות והיא ממוצעת בין הגאוה ושפלות הרוח ואין לה שם אחר רק ענוה ולגאוה יש שמות רבים בלשון עברי גבה לב עינים רמות וגאה ורם ומשמות החכמים ז"ל רוח גבוה וגסות הרוח ומתגאה. וכנגדן שפלות הרוח וכבר בארנו בפרק הרביעי שאדם צריך לו שיטה מעט לאחד מן הקצוות עד שיעמוד באמצע המעשים על צד הסייג אבל במדה הזאת לבדה בין שאר המדות ר"ל בגאוה לגודל חסרון זאת המדה אצל החסידים ודעתם בנזקה רחקו ממנה עד הקצה האחרון ונטו אל שפלות הרוח לגמרי עד שלא ישאירו בנפשם מקום לגאוה כלל והנה ראיתי בספר מספרי המדות שנשאל לא' מן החשובים החסידים ונאמר לו איזה יום הוא ששמחת בו יותר מכל ימיך אמר יום שהייתי הולך בספינה והיה מקומי בפחות שבמקומות הספינה בין חבילות הבגדים והיו בספינה סוחרים ובעלי ממון ואני הייתי שוכב במקומי ואחד מאנשי הספינה קם להשתין ואהי נקל בעיניו ונבזה שהייתי שפל בעיניו מאד עד שגלה ערותו והשתין עלי ותמהתי מהתחזק תכונת העזות בנפשו וחי השם לא כאבה נפשי למעשהו כלל ולא התעורר ממני כחי ושמחתי שמחה גדולה כשהגעתי לגבול שלא יכאיבני בזוי החסר ההוא ולא הרגישה נפשי אליו ואין ספק שזאת תכלית שפלות הרוח עד שיתרחק מן הגאוה: ואני זוכר עתה קצת מה שזכרו חכמים בשבח הענוה וגנות הגאוה ומפני זה צוה זה להתקרב אל השפלות ואמר מאד מאד הוי שפל רוח מפחדו שישאר האדם על הענוה לבדה כ"ש שיהיה אצלו מעט מן הגאוה אחר שהוא קרובה אליה מפני שהענוה ממוצעת כמו שזכרנו. ואמרו בשבח הענוה מה שעשתה החכמה כתר לראשה עשתה הענוה עקב לסוליתה פי' למנעלתה דכתיב ראשית חכמה יראת ה' זאת הראיה שיראת השם גדולה מן החכמה והיא סבת מציאותה ואומר עקב ענוה יראת השם כלומר שיראת השם תמצא בשולי הענוה א"כ הענוה גדולה מן החכמה הרבה: ואמרו דבר זה כתוב בתורה ושנוי בנביאים ומשולש בכתובים כל מקום שאתה מוצא גדולתו של הקב"ה שם אתה מוצא ענותנותו כתוב בתורה האל הגדול וגו' וכתיב בתריה עושה משפט יתום ואלמנה. ושנוי בנביאים דכתיב כי כה אמר רם ונשא שוכן עד וקדוש שמו מרום וקדוש אשכון וסמיך ליה ואת דכא ושפל רוח. ומשולש בכתובים דכתיב סולו לרוכב בערבות ביה שמו וכתיב בתריה אבי יתומים ודיין אלמנות ויש לך ללמוד ממשה רבינו ע"ה אשר נשלמו בו מעלות השכליות ומעלות המדות כלן מכוונות למדרגת הנבואה אב בתורה אב בחכמה אב בנבואה ושבחו השם יתברך על כל אדם במדת הענוה ואמר והאיש משה עניו מאד מכל האדם ואמרו מאד מופת לרוב ענותנותו והטותו לצד הקצה האחרון וכן תמצאהו אומר ונחנו מה. וכן בדוד משיח אלהי יעקב ונעים זמירות ישראל והוא מלך נכבד שגדלה מלכותו וחזקה חרבו ושיעדו הש"י לנו ע"י משה רבינו ע"ה והוא הכוכב אשר דרך מיעקב כמו שבארו רז"ל והוא נביא וגדול שבשבעים זקנים כמו שאמר יושב בשבת תחכמוני ועם כל זה אמר לב נשבר ונדכה אלהים לא תבזה והרבה מאילו מעלות המורות על תכלית הענוה. ומה שאמרו רז"ל בגאוה אמרו כל אדם שיש בו גסות הרוח כאילו עובד עבודת כוכבים כתיב הכא תועבת ה' כל גבה לב וכתיב התם ולא תביא תועבה אל ביתך ואמרו כאילו כפר בעיקר שנאמר ורם לבבך ושכחת את ה'. ואמרו שחטא הגאוה כמי שבא על העריות אמר תועבת ה' כל גבה לב ואמר כי את [כל] התועבות האל ואמרו שהמתגאה הוא בעצמו אצל הש"י כעבודת כוכבים עצמה והביאו ראיה מאמרו חדלו לכם מן האדם אשר נשמה באפו כלומר גבה רוח כי במה נחשב הוא אל תקרי במה אלא במה. ואמרו שהמתגאה ראוי להורגו ואמרו כל מי שיש בו גסות הרוח ראוי לגדעו כאשרה כתיב הכא ורמי הקומה גדועים וכתיב התם ואשריהם תגדעון. ואמרו שהש"י לא יחיה המתגאים בתחיית המתים באמרם כל אדם שיש בו גסות הרוח אין עפרו ננער שנא' הקיצו ורננו שוכני עפר מי שנעשה עפר בחייו ר"ל הענוים הם אשר יחיו והפליגו בזה ואמרו כל אדם שיש בו גסות הרוח שכינה מיללת עליו שנא' וגבוה ממרחק יידע והרבה מדבריהם באמרם שהצרעת עונש המתגאים אמרו לשאת ולספחת ולבהרת ואין שאת אלא גבוה שנא' הגבעות הנשאות כאילו אמר למתגאה הספחת: וסוף שאמרו בשמתא מאן דאית ביה ובשמתא מאן דלית ביה ר"ל שאין ראוי להיות האדם שפל רוח לגמרי מפני שאינו מן המעלות ושערוהו על דרך משל חלק מארבעה וששים ר"ל כשנשים הגאוה בקצה א' ושפלות הרוח בקצה אחר יהיה ביניהם רחב ארבעה וששים חלקים שיהיה האדם עומד בחלק ס"ג אינו רוצה במצוע בזאת המדה לבדה לברוח מן הגאוה שאם יחסר חלק א' ויקרב אל הגאוה יותר יכנס תחת השמתא וזה היה דעת רבא בענוה אבל רב נחמן פסק ואמר שאין ראוי שיהיה לאדם ממנה ר"ל מן הגאוה לא חלק גדול ולא חלק קטן מפני שאין חטאו מעט שישים האדם תועבת ה' אין ראוי להתקרב אליו אמר בזה הענין רב נחמן בר יצחק אמר לא מינה ולא מקצתה. ומי זוטרא מאי דכתיב כי תועבת ה' כל גבה לב ולחזוק זה החטא הארור אמר זה מאד מאד הוי שפל רוח שתקות אנוש רמה רוצה לומר שאתה צריך להכריח נפשך עד שתרחיק ממנה הגאוה בחשבך באחרית הגוף והוא שובו רמה: 
+אתה יודע מן הכתוב שהשוגג יש לו חטא ומפני זה צריך כפרה בקרבן והשם יתברך אמר בו ונסלח לו מחטאתו אשר חטא אבל אינו כמזיד חלילה ליושר דרכו הי"ת להשוות המזיד והשוגג בדבר מן הדברים אבל כוונתו הנה שחלול השם אם יהיה במזיד או בשוגג נפרעין ממנו בגלוי אם היה מזיד עונש מזיד ואם היה שוגג עונש שוגג אבל שני העונשים בגלוי: 
+
+Mishnah 5
+
+אחרי אשר הסכמתי שלא אדבר בזאת הצוואה מפני שהיא מבוארת ולדעתי ג"כ שדברי בה לא יאות לרוב חכמי התורה הגדולים ואפשר לכולן חזרתי מהסכמתי ואדבר בה מבלתי שאשגיח לקודמים או לנמצאים. דע שזה שאמר שלא תעשה התורה קורדום לחפור בו כלומר לא תחשבהו כלי לחיות בו ובאר ואמר כי כל מי שיהנה בעולם הזה בכבוד התורה נוטל חייו מן העולם פירוש מחיי העולם הבא והתעוותו בני האדם בזה הלשון הנגלה והשליכוהו אחרי גיום ונתלו בפשטי הדברים שלא יבינום ואני אפרשם וקבעו להם חוקים על יחידים ועל קהלות והביאו בני אדם לחשוב בסכלות גמורה שזה מחוייב וראוי שיעזרו חכמים והתלמידים והאנשים המתעסקים בתורה ותורתן אומנותן וזה הכל טעות ולא נמצא בתורה ולא בדברי החכמים דבר שיאמת אותו ולא רגלים שישען עליהם כלל שאנחנו כשנעיין בדברי רז"ל לא נמצא אצלם שהיו מבקשים ממון מבני אדם ולא היו מקבצים ממון לישיבות הנכבדות והיקרות ולא לראשי גליות לא לדייניהם ולא למרביצי התורה ולא לא' מהגדולים ולא לשאר בני אדם מן העם אבל נמצא בכל דור ודור בכל קהלותיהם שהיה בהן עני בתכלית עניות ועשיר גדול בתכלית העושר וחלילה לי לחשוד הדורות ההם שהם לא היו גומלי חסד ונותני צדקה כי אמנם העני ההוא אילו פשט ידו לקחת היו ממלאים ביתו זהב ופנינים אלא שלא היה רוצה אבל היה מסתפק במלאכתו שהיה מתפרנס בה אם בריוח אם בדוחק והיה בז למה שבידי אדם כי התורה מנעתו מזה וכבר ידעת שהלל הזקן היה חוטב עצים והיה לומד לפני שמעיה ואבטליון והיה עני בתכלית העניות ומעלתו היתה כאשר ידעת מתלמידיו אשר נמשלו כמשה ואהרן ויהושע והקטן שבתלמידיו רבן יוחנן בן זכאי ואין ספק למשכיל שאילו היה מורה לאנשי דורו ליהנות מהן לא היו מניחין אותו לחטוב עצים. ור' חנינא בן דוסא שיצאה בת קול ואמרה כל העולם [כלו] אינו נזון אלא בשביל חנינא בני וחנינא בני די לו בקב חרובין מע"ש לע"ש ולא היה מבקש מבני אדם וקרנא היה דיין בא"י והוא הוה דלי דולא וכשהיו באין בעלי הדין לפניו היה אומר תנו לי מי שידלה במקומי או תנו לי כדי בטילתי ואדון לכם ולא היו ישראל שבדורם לא אכזרים ולא בלתי גומלי חסדים ולא מצאנו חכם מן החכמים *עניים שהיה מגנה אנשי דורו על שלא היו מעשרים אותם חלילה להם אבל הם בעצמם היו חסידים מאמינים האמת לעצמם והיו מאמינים בהשי"ת ובתורת משה אשר בה יזכה האדם לחיי העוה"ב ולא היו מתירים לעצמם לבקש ממון מבני אדם והיו רואים שלקיחתו היה חלול השם בעיני ההמון מפני שיחשבו שהתורה מלאכה מהמלאכות אשר יחיה בהם אדם ותתבזה בעיניהם ויהיה מי שעושה זה דבר השם בזה ואמנם התעו אלה המתגברין לחלוק על האמת ועל הפסוקים הפשוטים והנגלים בלקיחת ממון בני אדם ברצונם או על כרחם מהמעשים אשר ימצאו בגמ' מאנשי בעלי מומין בגופותיהם או זקנים באו בימים עד שא"א להם לעשות מלאכה שאין תחבולה להם אלא לקחת ממון מאחרים ואם לא מה יעשו הימותו זה לא צותה התורה ואתה תמצא המעשה אשר הביאו ראיה ממנו באמרם היתה כאניות סוחר ממרחק תביא לחמה בבעל מום שאינו יכול לעשות מלאכה אבל עם היכולת לא המציא אליו התורה דרך: ורב יוסף היה מוליך עצים ממקום למקום והיה אומר (יפה) [גדולה] מלאכה שמחממת בעליה ר"ל עם טורח אבריו כי בהוליכו העצים הכבדים היה מתחמם גופו בלא ספק והיה משבח זה ושמח בו והיה נהנה במה שחלק לו השם ית' מה שאצלו במעלות ההסתפקות ושמעתי המשוגעים המבוהלים הנתלים בראיות שהביאו באמרם הרוצה ליהנות יהנה כאלישע והרוצה שלא ליהנות אל יהנה כשמואל הרמתי וזה אינו דומה לזה אשר מביאים כלל אבל זה אצלי הטעה גדולה מהביא ראיה ממנו מפני שהוא מבואר ואינו מקום שיטעה האדם בו שאלישע לא היה מקבל ממון מבני אדם כ"ש שלא היה מבקש מהם וקובע להם חוקים חלילה לשם אמנם היה מקבל כבוד לבד כשהיה מאכסן אותו אדם בעברו עליו להיות בבית אצלו והיה אוכל לחמו בלילה ההוא או ביום ההוא והיה שב לעסקיו ושמואל לא היה נכנס לבית אדם ולא היה אוכל משום אדם וכיוצא בזה אמרו חכמים ז"ל שתלמיד חכם כשירצה להדמות בזה עד שלא יכנס לבית אדם הרשות בידו ואם ירצה להתאכסן אצל אדם בעברו עליו לצורך הוצאת הדרך הרשות בידו מפני שכבר הזהירו מלאכול אצל כל אדם שלא לצורך ואמרו ת"ח המרבה סעודתו בכל מקום וכו' ואמרו כל סעודה שאינה של מצוה אסור להת"ח ליהנות ממנה ולמה אאריך בזה הענין ואמנם אזכיר המעשה אשר התבאר בגמ' והוא שאדם א' שהיה לו כרם והיו נכנסים בו הגנבים וכל פעם אשר היה רואה אותן בכל יום [היה] מוצא פירותיו מתמעטין והולכין ולא היה ספק בו שאחד מן הגנבים נתן עיניו בו והיה מצטער מזה כל ימי הבציר עד שבצר ממנו מה שבצר וצמקם עד שיבשו ואסף הצמוקים ודרך בני אדם כשיאספו הצמוקים שיפלו מהם גרגרים מן התאנים ומן הענבים ומותר לאכלן מפני שהם הפקר וכבר הניחום בעלים למעוטם למוצאיהם ובא ר' טרפון במקרה יום א' לכרם ההוא וישב ולקט מן הצמוקים שנפלו והיה אוכל אותם ובא בעל הכרם וחשב שזה היה הגנב שגנב ממנו כל השנה ולא היה מכיר אותו אבל שמע עליו ולקחו מיד והתחזק עליו ושם אותו בשק אחד ושם אותו על גבו להשליכו בנהר וכשראה ר' טרפון כך צעק ואמר אוי לו לטרפון שזה הרגו וכששמע בעל כרם הניחו וברח לדעתו שחטא חטא גדול והיה רבי טרפון מצטער מן היום ההוא והלאה כל ימיו ומתאבל על מה שאירע לו שהציל את עצמו בכבוד התורה והוא היה עשיר גדול והיה יכול לומר הניחני ואני אתן לך כך וכך זהובים והיה נותנם לו ולא היה צריך להודיע שהוא ר' טרפון והיה מציל את עצמו בממונו ולא בתורה ואמרו כל ימיו של אותו צדיק היה מצטער על דבר זה ואמר אוי לי שהשתמשתי בכתרה של תורה שכל המשתמש בכתרה של תורה אין לו חלק לעוה"ב ונעקר מן העולם ואמרו בזה משום דר' טרפון עשיר גדול היה וה"ל לפיוסיה בדמים. וכן פתח רבינו הקדוש ע"ה אוצרות בשנת רעבון ואמר כל מי שירצה לבא לקחת פרנסתו יבוא ויתפרנס ובלבד שיהיה ת"ח ובא ר' יונתן בן עמרם ועמד לפניו והוא לא היה מכיר אותו אמר לו רבי פרנסני א"ל קרית לא שנית לא אלא במה אפרנסך אמר לו פרנסני ככלב וכעורב ר"ל אע"פ שאין בי חכמה כמו שיפרנס הש"י חיה טמאה ועוף טמא שאין ע"ה פחות מהם ונתן לו ואח"כ נתחרט באשר פתהו בדבריו ואמר אוי לי שנהנה ע"ה מנכסי ואמרו לו השומעים מה שאירע לו אולי יונתן בן עמרם תלמידך הוא שאינו רוצה ליהנות בכבוד התורה כשיוכל להשמר מזה ואפי' בתחבולה וחקר ומצא הענין כן וב' המעשים האלה ישתיקו כל חולק בזה הענין. ואמנם הדברים אשר התירה אותם התורה לת"ח הוא שיתנו ממונם לאדם לעשות בו סחורה בבחירתו ויהיה השכר כולו להם אם ירצה והעושה זה יש לו שכר גדול עליו וזהו מטיל מלאי לכיס של ת"ח ושתמכר סחורתם לפני כל סחורה ושיקנו להם בתחלת השוק אלה הם חוקים שקבע להם הי"ת כמו שקבע המתנות לכהן והמעשרות ללוי לפי מה שבא בקבלה כי שתי הפעולות האלה יעשו אותם סוחרים קצתם עם קצתם על דרך כבוד ואע"פ שאין שם חכמה כדי הוא ת"ח להיות כע"ה נכבד וכן הקילה התורה מתלמידי חכמים חקי הארנוניות ואכסניות החיל וחקים המיוחדים בכל איש ואיש והם הנקראים כסף גלגולת יפרעו בעבורם הקהל וכן בנין החומות וכיוצא בהן ואפילו היה הת"ח בעל ממון לא יתחייב דבר מכל זה וכבר הורה רבי' יוסף הלוי ז"ל לאיש במקום אחד שהיו לו גנות ופרדסים שהיה חייב בעבורם אלפי זהובים ואמר שיפטר מתת בעבורם דבר מכל מה שזכרנו מפני שהיה ת"ח ואע"פ שהיה נותן במס ההוא אפילו עני שבישראל וזהו דין תורה כמו שפטרה התורה מחצית השקל מן הכהנים כמו שבארנו במקומו ומה שדומה לזה: 
+
+
+Mishnah 6
+
+כבוד התורה הוא בהוראת הזריזות בעשייתה ויכבד החכמים המעמידים אותה והספרים אשר חברו בה וכן חלול התורה הפך הג': 
+
+
+Mishnah 7
+
+בהוראה גס לבו להתגבר להורות מבלי יראה ופחד: 
+
+
+Mishnah 8
+
+התורה התירה לאיש מומחה לרבים לדון יחידי כמו שבארנו בסנהדרין אבל זהו דבר תורה והזהיר הנה ממנו קצת על צד המוסר ולא על צד האיסור. ואמר כשיחלוקו עליך חביריך בדעת מן הדעות לא תכריחם לקבל סברתך מפני שהם מכירים אם יש להם לקבלה ואינו ברשותך להכריחם לקבל את דעתך: 
+
+
+Mishnah 9
+
+אמר כי העוסק בתורה והוא עני ודל ועם כל זה יצער נפשו לעסוק בה לסוף יעסוק בה מעושר ומאשר לא יהיה לו מה שיטרידהו מן הקריאה ומי שלא יעסוק בתורה מפני רוב הממון להתעסקו במאכל ובמשתה ובמנוחה לסוף יתרושש ויצר לו הזמן עד שיהיה סבת בטולו בקריא' טרדתו בלחם למאכלו: 
+
+
+Mishnah 10
+
+אמר הוי ממעט בסחורה והתמד על התורה והוי שפל רוח בפני כל אדם ר"ל שלא תהא שפל רוח בפני הגדולים לבד אמנם בפני כל אדם עד שכשתשב עם איזה אדם שיהיה יהא ספורך עמו כאלו הוא גדול במעלה יותר ממך וזה כולו לברוח מן הגאוה כמו שבארנו: וענין בטלים הרבה כנגדך הוא שיש דברים הרבה המבטלים ויצטרכו למי שנתעסק בהן וכשלא תתעסק בתורה יטרידך הזמן באחד מן הדברים ההם: 
+
+
+Mishnah 11
+
+פרקליט הוא [האיש] המליץ טוב על האדם לשלטן: קטיגור הוא הפך זה והוא המלשין האדם למלך ומשתדל להמיתו: ואמרו שהתשובה אחר המעשים הרעים או המעשים הטובים בתחלת הענין כל אחד משני הענינים האלה מונעים מבא המכות והחלאים באדם: 
+
+
+Mishnah 12
+
+
+
+Mishnah 13
+
+אלו השלש מעלות טובות נתנו לאומה זו בתחלת נתינת התורה והן הכהונה והמלכות והתורה כהונה זכה בו אהרן מלכות זכה בו דוד וכתר תורה מונח לכל מי שירצה להתעטר בו ואמרו רז"ל ושמא תאמר שזה הכתר פחות הוא משנים האחרים אינו כן אבל גדול הוא משניה' ובו יהיו השנים שנא' בי מלכי' ימלוכו ורוזני' יחוקקו צדק ואמר בי שרים ישורו וגו' אבל כתר שם טוב מגיע מאת התורה ר"ל ידיעתה והמעשה בה כי בהן יגיע השם הטוב האמיתי:  
+
+Mishnah 14
+
+אמר בקש מקום הקריאה והלמוד כי עם זולתך יתכן לך הקריאה ותתקיים ולא תשען על תבונתך ותאמר שאינך צריך לחברים ולתלמידים שיעוררוך:
+
+Mishnah 15
+
+אמר שבהיות האדם תלמיד למי שהוא חכם ממנו יותר טוב לו ויותר ראוי מהיותו רב לפחות ממנו כי בענין הראשון יוסיף ובענין השני יחסר ואתה תבין ממה שבארנו בסנהדרין שהן שמו מטעם מעלין בקדש ולא מורידין ראש ישיבה של עשרים ושלשה סוף של אחד ושבעים מישיבה גדולה שראו שהם הוסיפו לו בזה מעלה:  
+
+Mishnah 16
+
+טרקלין הוא ההיכל ופרוזדור הוא בית שער והמשל מבואר והכונה ידועה שבעוה"ז יקנה האדם המעלות שבהן יזכה לעוה"ב כי זה העולם אמנם הוא דרך ומעבר לעוה"ב: 
+
+
+Mishnah 17
+
+כבר בארנו בפ' י' מסנה' שאין אחר המות שלמות ולא תוספת אמנם ישלים האדם ויוסיף מעלה בעוה"ז ואל זה רמז שלמה באמרו כי אין מעשה וחשבון ודעת וחכמה בשאול אשר אתה הולך שמה אבל הענין ההוא אשר ילך האדם עליו ישאר לעולם ולזה צריך שישתדל האדם בזה הזמן הקצר ולא יאבד זמנו אלא בקנות המעלות לבד מפני שהפסדו מרובה אחר שאין לו תמורה ולא תקנה וכאשר ידעו החסידים זה לא ראו לכלותו אלא בחכמה ובתוספת המעלות והרויחו זמנם כולו על דרך האמת ולא פזרו ממנו בעניני הגשמי' אלא זמן קצר מאד ובדבר הצריך שאי אפשר זולתו ואחרים הוציאו זמנם כולו בגשמיות לבד ויצאו ממנו כאשר באו כל עמת שבא כן ילך והפסידוהו כולו הפסד עולמית וההמון כולם יהפכו האמת בזאת השאלה ויאמרו שהכת הראשונה הפסידו העולם והכת האחרונה הרויחו העולם והענין בהפך כמו שספרנו והם שמים חושך לאור ואור לחושך ואוי למאבדים האמת והענין הזה עשה שלמה ע"ה עיקר בקהלת בשבחו הרווחת העולם וגנותו הפסדו ובארו שאין ריוח וקנין אחר המות מן הדבר אשר יבצר ממנו הנה וזה כולו אמת וכשתבחן הספר ההוא בזאת הבחינה יתבאר האמת: 
+
+
+Mishnah 18
+
+זה מבואר והם עניני מוסרים בתקוני חברת בני אדם בהפיל הדבר במקומו המועיל: 
+
+
+Mishnah 19
+
+חרון אפו לא נאמר אלא אפו מלמד שמוחלין לו כל עונותיו ואע"פ ששלמה אמר בחכמתו זאת הצואה אבל זה החכם היה מוכיח בזאת המדה ומזהיר מזאת העבירה: 
+
+
+Mishnah 20
+
+אמר שהלמוד בימי הילדות יתקיים ולא יקל לשכחו והענין מן הלמוד בימי הזקנה בהפך וזה מבואר ונראה לעין. אמר ר' יוסי כי חכמת הבחורים יש בה שאלות וספקות בלתי מזוקקות ולא נמלטו מן הקושיות כי לא ארכו להם הימים לשנות תלמודם ולהסיר הספקות ואמר רבי לא תבחן היין בקנקניו כי יש קנקן חדש ובו יין ישן וקנקן ישן ריקם ואין דבר בו כן יש בחורים ששאלותיהם וחכמותיהם זכות לא התערב בהם ספק כיין ישן שנבדלו שמריו ממנו ויש זקנים שאין להם חכמה כלל ואין צריך לומר שאין להם חכמה מעורבת ומבולבלת:  
+
+Mishnah 21
+
+אמר הקנאה והתאוה ואהבת הכבוד מוציאין את האדם מן העולם והוא כי באלה המדות או באחת מהן יפסיד אמונת התורה בהכרח ולא יגיעו לו לא מעלות שכליות ולא מעלות המדות: 
+
+
+Mishnah 22
+
+אמר לידע להודיע ולהוודע רוצה בו שיודע העתידים להולד ואשר הם נולדים עתה וימותו ואשר יחיו אחר המות ונלמד משלש הכתות האלה שהוא היוצר והוא הבורא ואמרו הוא הדיין והוא עתיד לדון רוצה בו שהוא שופט עתה את הכל בחיים ובמות ובשאר עניני העולם והוא ג"כ עתיד לדון אשר יחיו לעוה"ב בגמול ועונש: ואמר ולא מקח שוחד הוא כמו שאמר ג"כ בתורה אשר לא ישא פנים ולא יקח שחד ואין ענינו שלא יקח שחד להטות הדין כי זה מן השטות שירוחק מן הש"י מה שלא יצוייר ואף לא ידומה כי איך יצוייר לו שחד ומה יהי השחד אבל ענינו מה שבארנו שהוא לא יקח שחד הטובות כמו שיעשה אדם אלף טובות ורעה אחת שלא ימחול הש"י מעבירה ההיא לרוב טובותיו ויחסר לו מאלף טובותיו טובה אחת או יותר אבל יענש על זאת הרעה האחת ויגמלהו על הטובות ההם כולם וזהו ענין לא יקח שוחד והוא כמו לא ישא פנים שיענש הגדול במעלות על דבר מועט כמו שנענש משה רבינו ע"ה על חטא הכעס כמו שבארנו בפרקים הקודמים וגמול עשו הרשע על כבוד אב ואם ונבוכדנצר על כבוד הש"י כמו שהתבאר בסנהדרין וזהו ענין ולא משוא פנים: ובחון מאמר שעל כרחך אתה נולד ומה שדבק בו שהוא זכר ענינים טבעיים שאין בחירה לאדם בהן שעליהם אמרו רז"ל הכל בידי שמים חוץ מיראת שמים ולא אמר על כרחך אתה חוטא או עובר או מהלך או עומד ומה שדומה לזה שאלו כולם ענינים שהם ברשות האדם ואין הכרח בהם כמו שבארנו בפרק החמישי: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+בעשרה מאמרות כשתסתכל בכל מה שבא במעשה בראשית ויאמר תמצאם תשעה ובראשית עשירי ואף ע"פ שלא התבאר בו מלת ויאמר הענין מורה עליו וכאילו אמר ויאמר אלהים יהיו השמים והארץ כי לא נהיו מבלתי מאמר והיה יכול לספר בריאה כולה במאמר אחד כשיאמר ויאמר אלהים יהיו שמים וארץ ויהי רקיע ויקוו המים וגו' ואמנם ייחד מאמר לכל ענין להודיע גודל זה המציאות וטוב סדרו ושמפסידו מפסיד דבר גדול ומתקנו יתקן דבר גדול רוצה לומר שמפסידו מי שיפסיד נפשו אשר בידו לתקנה ולהפסידה וכאילו הוא התכלית האחרון מכלל המציאות אשר אמר בו עשרה מאמרות כמו שבארנו בפתיחת חבורנו זה: 
+
+
+Mishnah 2
+
+אלו הדורות הם דברי התורה פלוני הוליד פלוני על הסדר וזכר זה ומה שאחריו מפני זכרו עשרה מאמרות שבהן מוסר לאדם לזרז אותו ולתקן נפשו במעלות המדות ובמעלות השכליות שזהו כוונת זאת המסכתא: 
+
+
+Mishnah 3
+
+הי' נסיונות שנתנסה אברהם אבינו כולם דבר הכתוב. הא' הגרות באמרו יתברך לך לך מארצך וגו'. הב' הרעב אשר נמצא בארץ כנען בבואו שם והוא יעדו ואעשך לגוי גדול וזה נסיון גדול והוא אמר ויהי רעב בארץ. והג' חמס המצרים עליו בהלקח שרה לפרעה. הד' הלחמו בד' מלכים. הה' לקחו הגר לאשה אחר שנואש מהוליד משרה. הו' הוא המילה אשר צוה בה בימי הזקנה. הז' חמס מלך גרר עליו בלקחו שרה גם כן. הח' גרש הגר אחרי הבנותו ממנה. הט' הרחקת בנו ישמעאל והוא אמרו יתברך אל ירע בעיניך על הנער וגו' וכבר העיד הכתוב איך היה קשה בעיניו הדבר הזה באמרו וירע הדבר מאד בעיני אברהם אלא ששמר מצות הש"י וגרשם. העשירי עקדת יצחק: 
+
+
+Mishnah 4
+
+אבל הי' נסים שנעשו לאבותינו במצרים הוא הנצלם מן הי' מכות והיות כל מכה ומכה מיוחדת במצרים ולא בישראל ואלו הם נסים בלא ספק ולשון התורה בכל מכה ומכה מהם שהביא הקב"ה על המצריים מלבד מכת הכנים שלא באר זה אלא שהוא ידוע שלא ענש ישראל אבל היו נמצאים אצלם ולא היו מצערים אותם וכן בארו החכמים אבל בשאר המכות התבאר בהם הענין אמר בדם ולא יכלו מצרים לשתות מים מן היאור ראיה שהנזק היה משיג אותם לבדם ואמר בצפרדעי' ובאו בביתך ובחדר משכבך וגו' ואומר בערוב והפליתי ביום ההוא את ארץ גושן וגו'. ואמר בדבר וממקנה בני ישראל לא מת אחד ואמר בשחין כי היה השחין בחרטומים ובכל מצרים. ואמר בברד רק בארץ גושן אשר שם בני ישראל לא היה ברד. ואמר בארבה ויעל הארבה על כל ארץ מצרים ואמר בחושך ולכל בני ישראל היה אור במושבותם. אבל היו"ד נסים שהיו על הים הם קבלה. הראשון הבקעת המים כפשוטו של פסוק ויבקעו המים. הב' שאחר שבקעו נעשה כקובה עד ששב כדמות גג ולא מקורה ולא משופע והיה הדרך כאילו היה נקב במים והמים מימין ומשמאל וממעל הוא מאמר חבקוק נקבת במטיו ראש פרזיו. הג' שארצו נתקשה ונקפל להם כאמרו הלכו ביבשה ולא נשאר בקרקעיתו שום חומר וטיט כבשאר נהרות. הד' שדרכי מצריים היו בחומר מדובק והוא אמרו חומר מים רבים. והה' שנבקעו לדרכים רבים כמספר השבטים כעין קשת עגול על זאת הצורה והוא אמרו לגוזר ים סוף לגזרים. והו' שנקפאו המים ונתקשו כאבנים ועל זה אמר שברת ראשי תנינים על המים ר"ל שנתקשו המים עד ששבו בענין שישבור הראשים עליהם. והז' שלא נקפאו כקפיאת שאר המים הנקפאים ר"ל חתיכה אחת אבל היו חתיכות רבות כאילו הם אבנים וסדרו קצתם על קצתם והוא אמרו אתה פוררת בעזך ים. והח' שנקפה כזכוכית או כשהם ר"ל בהיר עד שיראו קצתם אל קצתם בעברם בו והוא אמרו חשכת מים עבי שחקים ר"ל שקבוץ המים היה כעצם השמים לטוהר שהוא בהיר. והט' שהיו נוזלים ממנו מים מתוקים והיו שותים אותם. והיו"ד שהיו נקפים בעת שהיו נוזלים אחר שלקחו מהם מה ששתו עד שלא היו יורדין לארץ והוא אמרו נצבו כמו נד נוזלים ר"ל הדבר הנוזל היה נקפה בלב ים ומצאנו בקבלה ג"כ שהמצריים באו עליהם מכות על הים יותר ממכות מצרים אבל כלם היו מעשרה המינים ההם אשר ירדו במצרים ונחלקו למינים רבים על הים ואל זה רמז באמרו אלה הם האלהים המכים את מצרים בכל מכה במדבר ר"ל במדבר ים סוף. אבל העשרה נסיונות שנסו אבותינו את המקום כולם דברי הכתוב הם. הראשון על ים סוף באמרם המבלי אין קברים במצרים. והב' במרה הוא אמרו וילונו העם על משה לאמר מה נשתה. והג' במדבר סין כשבקשו המן והוא אמרם מי יתן מותנו ביד ה' וגו'. הד' מריתם בהניח המן עד הבקר והוא אמרו ויותירו אנשים ממנו עד בקר. והה' מריתם בבקשם אותו ביום השבת כמו שנאמר ויהי ביום השביעי יצאו מן העם ללקוט. והו' ברפידים על המים ג"כ. והז' בחורב במעשה העגל. והח' בתבערה בהיותם מסופקים במקום ההוא באמרו התאוננים והוא אמרו ויהי העם כמתאוננים. והט' בקברות התאוה בבקשם הבשר אמרו והאספסוף אשר בקרבו התאוו תאוה. והיו"ד במדבר פארן בענין המרגלים ושם נאמר וינסו אותי זה עשר פעמים ולא שמעו בקולי: 
+
+Mishnah 5
+
+כבר ידעת שהמזבח היה באמצע העזרה ואנו עתידים לבאר זה במקומו והיה מגולה לשמים ועם כל זה לא היו מכבין הגשמים אש המערכה ולא היה מפזר הרוח את עמוד העשן העולה מן הקרבנות אבל בעת ההקרבה היה האויר צח והיו עומדים בעזרה כל אחד בצד חברו ובעת ההשתחויה לא היו לוחצים זה את זה לרוב מוראם וישובם במקום ההוא: 
+
+
+Mishnah 6
+
+<b>אף צבת בצבת עשויה.</b> קמייתא מאן עבדה כבר זכרנו לך בפרק הח' שהם לא יאמינו בחדוש הרצון בכל עת אבל בתחלת עשיית הדברים שם בטבע שיעשה בהם כל מה שיעשה הן יהיה הדבר שיעשה מאדי. והוא הדבר הטבעי. או יהיה חדוש לעתים רחוקים והוא המופת הכל בשוה על כן אמרו שביום הששי שם בטבע הארץ שתשקע קרח ועדתו ולבאר שיוציא המים ולאתון שידבר וכן השאר. וכתב היא התורה הכתובה לפניו ית' כמו שאמר ולא נודע איך הוא והוא אמרו ואתנה לך את לוחות האבן והמכתב הוא הכתיבה שעל הלוחות כמו שאמר והמכתב מכתב אלהים הוא חרות על הלוחות. ואולי תאמר אחרי שכל הנפלאות כולם הושמו בטבעי הדברים ההם מששת ימי בראשית למה ייחד אלו העשרה דע שלא ייחדם לומר שאין שום מופת שהושם בטבע הדברים רק אלו אבל אמר שאלו נעשו בין השמשות לבד ושאר הנפלאות והמופתים הושמו בטבעי הדברים אשר נעשו בם בעת העשותם תחלה ואמרו על דרך משל שיום שני בהחלק המים הושם בטבע שיחלק ים סוף למשה והירדן ליהושע וכן לאליהו וכן לאלישע ויום רביעי כשנברא השמש הושם בטבעו שיעמוד בזמן פלוני בדבר יהושע אליו וכן שאר הנפלאות מלבד אלו העשרה שהושמו בטבעי הדברים ההם בין השמשות: ושמיר הוא שרץ קטן חוצב האבנים הגדולות בעברו עליהם ובו בנה שלמה את בית המקדש: וצבת הוא כלי שיקח בו הנפח הברזל החם עד שיעשה בו מה שיעשה: 
+
+
+Mishnah 7
+
+הנני מפרש תחלה אלו המדות שנכפלות הרבה בדברי חכמים והוא בור עם הארץ וגולם וחכם וחסיד אמנם בור הוא איש אשר אין לו לא מעלות שכליות ולא מעלות המדות ר"ל לא חכמה ולא מוסר ואין לו ג"כ קנין הדעות כאילו הוא ערום מן הטוב ומן הרע והוא הנקרא בור לדמותו כארץ לא יזרע בה דבר מן הדברים והיא הנקראת שדה בור כמו שהתבאר בזרעים: ועם הארץ הוא איש שיש לו מעלות המדות אבל אין לו מעלות שכליות רצונו לומר שיש לו דרך ארץ ואין בידו תורה והוא הנקרא ע"ה ר"ל שהוא טוב לישוב הארץ ולקבוצי המדינות מפני שיש לו מעלות המדות שתיטב בהם חברתו עם זולתו כמו שבארנו בתחלת חבורנו: וגולם הוא איש שיש לו מעלות שכליות ומעלות המדות אמנם אינם שלמות ולא הולכות על סדר כראוי אבל יש בהם ערבוביא ובלבולים והתערב בהם חסרון ומפני זה נקרא גולם להדמותו לכלי אשר יעשהו האומן ותהיה בו הצורה המלאכיית שיחסרהו ההשלמה והתקון כסכין והסייף שיעשה הנפח גולמים והגיע להם צורתם קודם שישחיזם ויחדדם וימרטם ויפתח בהם מה שדרכו לפתח וישלים תקונם והם הנקראים לפני זה גולמי כלי מתכות כמו שהתבאר בכלים והיא מלה עברית גלמי ראו עיניך ר"ל חומר שלי קודם הגיע צורת האדם בה וכאשר לא הגיע לזאת הצורה שלמותה קראוהו גולם לדמותו כחומר הנמצא מוכן לקבל צורה אחרת ישוב בה יותר שלם: וחכם הוא האיש שהגיעו לו שני המינים מן המעלות על השלמות כמו שצריך: וחסיד הוא האיש החכם כשיוסיף במעלה ר"ל במעלות המדות עד שיטה אל הקצה הא' מעט כמו שבארנו בפרק הד' ויהיו מעשיו מרובין מחכמתו ומפני זה נקרא חסיד לתוספתו כי ההפלגה בדבר יקרא חסיד תהיה ההפלגה ההיא בטוב או ברע ואמר הנה שהחכם יהיו לו אלו הז' מעלות והם עקרים גדולים ומפני זה יכוין אליהם שבהם אפשר הגמרא והלמוד והמעשה הארבעה מהם הם מעלות המדות והוא שאינו מדבר לפני מי שגדול ממנו בחכמה ואינו נכנס בתוך דברי חברו אבל ינוח עד שישלים דבריו ולא יתפאר במה שלא ידע והוא אמרו על מה שלא שמע אומר לא שמעתי ולא יתעקש אבל כשישמע האמת יודהו ואפילו במה שאפשר לו לדחות ולחלוק ולהטעות לא ירצה לעשותו וזהו אמרו ומודה על האמת והג' מעלות שכליות הם כשיטעהו מטעה במלאכת המטעה לא יבהל וישאר מסופק באמת אבל ירגיש מהרה למקום הטעות ויבארהו והוא אמרו ואינו נבהל להשיב וזה אמנם יהיה בקלות ההבנה וטוב התבוננות למאמר המטעה להבין הפרש הדברים והמעלה הב' שישאל מה שצריך לשאל בדבר ההוא ולא יבקש מופת למודי בחכמת הטבע ולא טענה טבעית בחכמות הלמודיות וכיוצא בזה ואם יהיה הוא הנשאל ג"כ יענה מענין השאלה אם ישאל בענינים שבטבעם מופת יענה מענין השואל במופת ואם ישאל במה שלמטה מזה יענה לפי מה שבדעתו וטבעו ועוד לא ישאל ממנו סבה חמרית ויתן סבה צורית או ישאל סבה צורית ויתן סבה חמרית אלא ישיב מצד התכלית וזהו אמרו שואל כענין ומשיב כהלכה וזה לא יהיה אלא אחר חכמה יתירה. והמעלה הג' שיסדר תלמודו ויקדים מה שראוי להקדימו ויאחר מה שראוי לאחרו שזה הדרך מועיל בלמוד מאד והוא אמרו אומר על ראשון ראשון ועל אחרון אחרון ואלו כלם הם בגולם בהפך מפני שהוא בלתי שלם כמו שבארנו ולא הגיע לזאת המעלה: 
+
+
+Mishnah 8
+
+רעב של בצורת הוא שתהיה השנה במעט מטר ימטר בקצת מקומות ובקצתם לא ימטר ובאשר ימטר יהיה מטרו מעט: ורעב של מהומה הוא שיתעסק אדם במלחמות וקטטות וחדושים אשר יתחדשו להם עד שתשמט הארץ ולא תיזרע בעת הזריעה לחרדת העולם: ורעב של כליה הוא שלא ימטר כלל וייבשו הנהרות והאגמים כאמרו והיו שמיך אשר על ראשך נחשת: 
+
+ענוי הדין הוא איחור המשפט ועיון בו ימים רבים בדבר המבואר. ועוות הדין הוא שידון במה שאינו ראוי: 
+
+
+Mishnah 9
+
+כבר בארנו פעמים רבות בסדר זרעים סדר הוצאת החקים מן התבואה ושם התבאר שבשנה השלישית והששית היה מוציא מעשר ראשון ונותנו ללוי בכל שנה [ושנה] ואח"כ היה מוציא מעשר עני ונותנו לעניים וזה המעשר עני הוא במקום מעשר שני שהיה מוציא בשאר שני השמטה. ומתנות עניים הם הלקט והשכחה והפאה והפרט והעוללות כי בחג ישנם זה כולו כי כבר נשלם עסק האדמה ומי שנתן אלו החקים נתנם ומי שלא נתנם גזלם: 
+
+
+Mishnah 10
+
+הנה התבאר בזה המאמר שהחסיד הוא שירבה בפעולת הטוב ר"ל שיטה לאחד משני הקצוות מעט והתבאר לך ג"כ שיקרא רשע מי שיש לו מפחיתיות הנפש ר"ל שיטה בפעולותיו אל הקצה האחד המוסיף כמו שבארנו בפרק הד' כי זה אשר ירצה שיהיה לו ממונו וממון זולתו יש לו רוב התאוה וקראו רשע: 
+
+
+Mishnah 11
+
+הסתכל איך קרא הסבלן שסבלנותו יתירה עד שיקרב להעדר ההרגשה בדבר הכעס חסיד וקרא מי שיש לו פחיתיות מדת הכעס רשע: 
+
+
+Mishnah 12
+
+הסתכל איך לא קרא הנבון הזכרן חסיד מפני שהיא מעלה שכלית וקראו חכם ולא קרא הקשה להבין הענינים ורב השכחה רשע מפני שאינו בידו ואינם מן המעלות אשר אפשר לקנותם כמו שבארנו בפרק השני: 
+
+
+Mishnah 13
+
+הסתכל איך קרא רב הרחמנות אשר לא יספיק לו מה שירחם הוא לבדו עד שירחמו גם כן אחרים חסיד וקרא האכזר רשע: 
+
+
+Mishnah 14
+
+אמרו בהולכי לבית המדרש רוצה בו ההליכה לבית המדרש יש בה ארבע מדות: הסתכל איך קרא המרבה לקנות המעלות חסיד והמתעצל לקנות רשע. 
+וכשתדע המעלות השכליות ומעלות המדות ותדע כל מין מהם אם תרצה למוד החכמה והמעשה ותדע המצוע ודרך המעשי' אשר יקראו טובות והתוספת על המצוע מעט אשר הוא מפעלות החסידים המפורסמים ותדע התוספת והחסרון אשר שניהם רע אלא שאחד מן הקצוות יותר ראוי בשם הרע ואחד יקרא חטא או פעל בלתי נכון והמשל בזה שהזהירות טוב גמור בלי ספק ורוב התאוה רע גמור בלי ספק והעדר ההרגשה בהנאה אע"פ שהוא רע אמנם אינו כרוב התאוה ויקרא חטא או פעל בלתי נכון והיציאה מן הזהירות מעט לצד העדר ההרגשה מן הראוי לשלמים וכשתבין זה הענין תדע שמי שיצא מן הזהירות מעט יקרא חסיד כמו שהקדמנו ונעדר ההרגשה יקרא חוטא ולזה אמר בנזיר מאשר חטא על הנפש כמו שבארנו בפרק הד' ומכל מה שהקדמנוהו ובארנוהו תדע מי מבני אדם ראוי שיקרא בור ומי ראוי שיקרא עם הארץ ומי ראוי שיקרא גולם ומי ראוי שיקרא חכם ומי ראוי שיקרא רשע ומי ראוי שיקרא חסיד ומי ראוי שיקרא חוטא אלו ז' שמות נופלים על ז' אנשים לפי מה שיש להם מן המעלות ומן הפחיתיות ואשר למדו השכליות לפי מה שקדם לנו מן הפירוש וכבר שמו שמות לפי עניני האיש כמו שיש לו פחיתיות של מדות והוא הנקרא רשע כמו שבארנו ואם יהיו לו מעלות שכליות ישתמש בהן ברעות שזה יקרא אצל החכמים רשע ערום ואם יהיה רשע מזיק לבני אדם ר"ל שיהיו מכלל פחיתיות מדות ענינים שיזיקו לבני אדם כעזות וכאכזריות וכיוצא בהן זה יקרא רשע רע וכן מי שיהיה אצלו מעלות שכליות ופחיתיות מדות יזיק בהן יקרא חכם להרע כמו שאמר הפסוק במי שהוא כך חכמים המה להרע ולהיטיב לא ידעו ר"ל שמעלותם השכליות הם ישתמשו בהן בפעולות הרעות ולא בטובות אבל האיש אשר יתקבצו בו המעלות כולן השכליות ומעלות המדות עד שלא תהיה לא מעלה שכלית ולא מעלה ממעלות המדות שאינן בו וזה נמצא מעט והפלוסופים יאמרו שמציאת אדם כך רחוק מאד אבל אינו נמנע וכשימצא הם יקראוהו איש אלהי וכן יקרא בלשוננו איש אלהים ואומר אני שהאיש ההוא יקרא מלאך השם כמו שאמר ויעל מלאך השם מן הגלגל ואמרו הפלוסופים שנמנע שימצא אדם שנתקבצו בו הפחיתיות כולם עד סופן מאין השכליות ואשר למדות עד שלא תהיה לו מעלה כלל וכשימצא והוא רחוק הם יכנוהו בשם חיה אחת מן החיות הרעות המזיקות וכן קראו שלמה דוב שכול שהוא קבוץ הסכלות וההזק ואלו החמשה ג"כ שמות מורכבים. הארבעה לגנאי והם רשע ערום ורשע רע וחכם להרע ודוב שכול ואחד לגדולה ואין גדול ממנו והוא איש אלהים או מלאך השם וכבר באר הכתוב שקריאת האיש אשר ימצאו בו המעלות השכליות ומעלות המדות מלאך השם והוא אמרו שפתי כהן ישמרו דעת ותורה יבקשו מפיהו כי מלאך ה' צבאות הוא והדעת הוא כולל כל המעלות השכליות מפני שלא ישלם כי אם אחריהם ואומר ותורה יבקשו מפיהו ראיה על שלמותו במעלות המדות כפי מה שבארנו בפרק שביעי שזהו כונת התורה ולזה אמר וכל נתיבותיה שלום וכבר בארנו שם ג"כ שהשלום הוא ממעלות המדות ואמר אחר כך כי מלאך ה' צבאות הוא:  
+
+Mishnah 15
+
+דימה האיש הזכרן שיזכור כל מה שישמע ולא יבדיל בין האמת והשקר לספוג והוא צמר הים שבולעת הכל ודימה ג"כ מי שיבין לאלתר ולא יזכור דבר כלל לא האמתי ולא שאינו אמתי למשפך ודימה מי שיזכור דברים הרעים והדעת שאינו אמתי וישכח דברים האמתיים אשר עליהם המעשה למשמרת שלא ישאר בה רק השמרים ויצא הזך ודימה האיש שהענין בו בהפך לנפה שמוציאה העפר והאבק בנקביה וישאר בה הסלת וזו נפה הסלת לבד היא הטובה שבהן להיותה מוציאה הקמח הדק אשר אין בו צורך ומשאירה הגס והוא הסולת: 
+
+
+Mishnah 16
+
+פירוש אלו הדברים כך הוא אתה יודע שאלו הסבות הגשמיות יבטלו ויסורו ויתחייב סור המתחדש בסור סבתו ומפני זה כשתהיה סבת האהבה ענין אלהי והוא המדע האמיתי האהבה ההיא אי אפשר שתסור לעולם מפני שסבתה מתמדת המציאות: 
+
+
+Mishnah 17
+
+
+
+Mishnah 18
+
+זה כלו מבואר שאלו הענינים על צד הגמול והעונש כי מי שיחלק לא לכונת סתירת דברי חבירו אלא לרצותו לדעת האמת יתקיימו דבריו ולא יפסיקו: וכל מי שיישר בני אדם יגמלהו ה' יתברך כשימנעהו מן החטא וכל מי שיטעה בני אדם יענשהו ה' יתברך כשימנעהו מן התשובה וזה מבואר אין קושי בו כשתבין מה שכללנוהו בפר' השמיני:  
+
+Mishnah 19
+
+עין טובה כבר בארנו פעמים רבות שענין עין טובה היא ההסתפקות ונפש שפלה היא הזהירות ורוח נמוכה היא הענוה יתירה כמו שהתבאר בפרק שלפני זה והשלש שכנגדן הוא החריצות לקנות הממון והוא עין רעה ורוב התאוה והיא נפש רחבה והגאוה והיא רוח גבוהה והשלש מעלות ההן נתפרסמו לאברהם אבינו ומפני זה יקרא כל מי שימצאו בו אלו המעלו' מתלמידיו של אברהם אבינו מפני שהתנהג במדותיו. וכל מי שימצאו בו אלו השלשה פחיתיות הוא מתלמידיו של בלעם הרשע אחר שהתנהג במדותיו ואני אזכיר המקומות שהתבארו בהן אלו המעלות לאברהם והפחיתיות ההן כולם לבלעם והן נמצאות כולן בתורה אמנם ההסתפקות באברהם הוא אמרו למלך סדום אם מחוט ועד שרוך נעל ואם אקח מכל אשר לך וגו' וזה תכלית ההסתפקות והוא שיניח אדם ממון גדול ולא יהנה ממנו אפילו בדבר מועט. אבל זהירתו אמרו לשרה ביום בואו מצרימה. הנה נא ידעתי כי אשה יפת מראה את ובא בפי' שלא הסתכל בצורתה הסתכלות שלימה רק ביום ההוא וזה תכלית הזהירות ועוד אמרו על הגר אחר שלקחה הנה שפחתך בידך עשי לה כטוב בעיניך מורה שלא היה לו רצון להתענג עמה וכן כשביקשה ממנו שרה לגרשה עם ישמעאל עד שתמנעהו מנטות אחריה בעבור המשגל העיד הכתוב שהרע בעיניו על ישמעאל לבד והוא אמרו וירע הדבר מאוד בעיני אברהם על אודות בנו: אלו כולם מופתי הזהירות. ואמנם ענותנותו הוא אמרו ואנכי עפר ואפר. והתפרסם לבלעם הרשע החריצות על הממון והוא בואו מארם נהרים בעבור הממון אשר נשכר בו לקלל את ישראל והוא אמרו יתברך אשר שכר עליך את בלעם בן בעור וגו'. ואמנם רוב תאותו בענין המשגל היא סבת עצתו לבלק שיפקיר הנשים לזנות עם ישראל וישים זונות מפורסמות כי לולי רוב התאוה אשר היתה לו והיות הזנות טוב בעיניו לא היה מצוה בו שמצות בני אדם אינם רק לפי דעתם כי הטובים לא יצוו ברע אבל יזהירו ממנו ולשון הכתוב הן הנה היו לבני ישראל בדבר בלעם וגו' וחכמים אמרו בלעם בועל אתונו היה ואין ספק בו שמי שזה דעתו בזה תהיה פעולתו. ואמנם גאותו אמרו נאם שומע אמרי אל ואמנם הביאו ראיה על בלעם מאמרו ואתה אלהים תורידם לבאר שחת אנשי דמים וגו' פירוש מפני שהיה איש הדמים שהוא היה סיבת מות ישראל במגפה והוא ג"כ איש מרמה בעשותו תחבולות לפעולת הרע: והביאו ראיה על תלמידי אברהם מאומרו להנחיל אוהבי יש ואוצרותיהם אמלא כמו שקראו זרע אברהם אוהבי: 
+
+
+Mishnah 20
+
+אע"פ שאמר עז פנים לגיהנם צוה בעזות בתוכחת המורים וכיוצא בה וכאילו אמר השתמש בקצת הפחיתיות במקומן ברצון הש"י ובאמיתתו כמאמר הנביא ועם עקש תתפל אלא בתנאי שתהיה כונתך האמת והוא אמרו לעשות רצון אביך שבשמים ומן הטובות שחנן הש"י לזאת האומה שיש להם בושת פנים וכן אמרו שמופתי זרע אברהם שהם ביישנים ורחמנים וגומלי חסדים אמר ובעבור תהיה יראתו על פניכם לבלתי תחטאו. וכאשר סופר זה מעלות הבושת בקש ואמר ה' אלהינו כאשר חננתנו זאת המעלה כן תחננו להבנות עירך במהרה בימינו: 
+
+
+Mishnah 21
+
+
+
+Mishnah 22
+
+אמרו על התורה שיהפוך בה ויהגה בה מפני שהכל בה: ואמר ובה תחזי ר"ל האמת פירש ותראה האמת בעין השכל כתרגום וירא וחזא: ואח"כ אמר וסיב ובלה בה כלומר התעסק בה עד עת הזקנה גם אז לא תסור ממנה לזולתה: 
+
+
+Mishnah 23
+
+ואמר בן הא הא לפי מה שתצטער בתורה יהיה שכרך ואמרו שלא יתקיים מן החכמה אלא מה שתלמוד בטורח עמל ויראה מן המלמד אבל קריאת התענוג והמנוחה אין קיום לה ולא תועלת בה ואמרו בפירוש מאמרו אף חכמתו עמדה לי חכמה שלמדתי באף עמדה לי ומפני זה צוה להטיל אימה על התלמידים ואמרו זרוק מורא בתלמידים: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Pirkei Avot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Pirkei Avot/Hebrew/merged.txt
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+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Nezikin/Rambam on Pirkei Avot/Hebrew/merged.txt	
@@ -0,0 +1,531 @@
+Rambam on Pirkei Avot
+רמב"ם משנה אבות
+merged
+https://www.sefaria.org/Rambam_on_Pirkei_Avot
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה אבות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כבר בארנו בפתיחת מאמרינו בזה החבור תואר הקבלה איך היתה ואין הכונה הנה אלא לפרש דברי החסידים והמוסרים לבד לזרז לקנות קצת המדות מהם אותם שתועלתם גדולה וכאן נאריך להזהיר מקצת פחיתיות שנזקן גדול והשאר אפרש המלות לבד ומקצת העניינים מפני שענייניהם מבואר מלבד במעט מהם: 
+
+<b>הוו מתונים בדין.</b> שיאחרו לחתוך הדין ולא יפסיקוהו מהרה עד שיבינוהו שאפשר שיתגלו להם עניינים שלא היו נגלים בתחלת המחשבה: 
+
+<b>ועשו סייג לתורה.</b> ר"ל הגזירות והתקנות אשר ירחיקו האדם מן העבירות כמו שאמר יתברך ושמרתם משמרתי ונאמר בפירושו עשו משמרת למשמרתי: 
+
+
+Mishnah 2
+
+יאמר שבחכמה והיא התורה ובמעלות המדות והם גמילות חסדים ובשמירת מצות התורה הם הקרבנות תהיה התמדת תקון העולם וסידור מציאותו על הדרך השלם: 
+
+
+Mishnah 3
+
+פרס יקרא הגמול אשר יגמל האדם ממי שאין לו טובה עליו אבל יעשה זה על דרך החסד והחנינה כמו שיאמר אדם לעבדו או לבנו הקטן או לאשתו עשה לי כך וכך ואתן לך דינר או שנים זהו ההפרש אשר בין פרס לשכר כי השכר הוא שינתן בדין ואמר זה החסיד שאתם לא תעבדו הש"י ע"מ שייטיב לכם ויגמלכם חסד ותקוו לגמול ותעבדוהו בעבורו ואמנם עבדוהו כעבדים שאינם מקוים להטבה ולא לגמילות חסד רצה בזה שיהו עובדין מאהבה כמו שאמרנו בפרק י' מסנהדרין ואם כל זה לא פטרן מן היראה ואמר עם היותכם עובדים מאהבה לא תניחו היראה לגמרי ויהי מורא שמים עליכם כי כבר בא בתורה המצוה ביראה והוא אמרו את ה' אלהיך תירא ואמרו החכמים עבוד מאהבה עבוד מיראה ואמרו האוהב לא ישכח דבר ממה שצוה לעשותו והירא לא יעשה דבר ממה שהוזהר מעשותו כי ליראה מבוא גדול במצות לא תעשה וכ"ש במצות השמעיות והיו לזה החכם שני תלמידים שם האחד צדוק ושם השני ביתוס וכאשר שמעו שאמר זה המאמר יצאו מלפניו ואמר האחד לחברו הנה הרב אמר בפירוש שאין לאדם לא גמול ולא עונש ואין תקוה כלל כי לא הבינו כונתו וסמך האחד מהן ידי חברו ויצאו מן הכלל והניחו התורה. התחברה לאחד כת אחת ולחברו כת אחרת וקראום החכמים צדוקים וביתוסים וכאשר לא היו יכולים לקבץ הקהלות לפי מה שהגיע להם מן האמונה שזאת האמונה הרעה תפריד הנקבצים כ"ש שלא תקבץ הנפרדים נטו להאמין הדבר שלא יכלו לכזבו אצל ההמון שאילו היו מוציאין אותו מפיהם היו הורגין אותם ר"ל דברי תורה ואמר כל אחד לסיעתו שהוא מאמין בתורה וחלק על הקבלה שאינה אמתית וזה לפטור עצמם מן המצות המקובלות והגזרות והתקנות אחר שלא יכלו לדחות הכל הכתוב והמקובל ועוד שהתרחב להם הדרך לפירוש כי לאחר ששב הפי' בבחירתם היה יכול להקל במה שירצה ולהכביד במה שירצה כפי כונתו אחר שאינו מאמין כלל בעיקר ואמנם בקשו דברים המקובלים אל קצת בני אדם לבד ומאז יצאו אלו הכתות רעות ויקראו באלו הארצות ר"ל מצרים קראים ושמותם אצל החכמים צדוקים ובייתוסים והם אשר התחילו להשיב על הקבלה ולפרש כל הפסוקים כפי מה שיראה להם מבלתי שישמעו לחכם כלל הפך אמרו יתברך על פי התורה אשר יורוך ועל המשפט אשר יאמרו לך תעשה לא תסור מן הדבר אשר יגידו לך ימין ושמאל: 
+
+
+Mishnah 4
+
+<b>בית ועד.</b> בית מועד ר"ל שתשים ביתך מוכן להתקבץ החכמים תמיד בבתי כנסיות ובבתי מדרשות עד שכשיאמר אדם לחבירו אנה אתחבר עמך אנה אועד עמך יאמר לו בבית פלוני: 
+
+
+Mishnah 5
+
+<b>פתוח.</b> שיהא לך שער פתוח לדרך הולכי דרכים שכל הולך בדרך שיצטרך לדבר או ירעב או יצמא יכנס לבית מיד:  
+<b>ויהיו עניים בני ביתך.</b> יאמר שצריך שיהיו שמשיו העניים והדלים והוא יותר ראוי מקנות העבדים וכך היו החכמים מגנים קנות העבדים ומשבחים מי שהעניים שמשיו ובני ביתו:  
+<b>באשתו אמרו.</b> ידוע שהשיחה עם הנשים על הרוב הוא בעניני המשגל מפני זה אמר שהרבות השיח עמהן אסור כי הוא גורם רעה לעצמו ר"ל שיקנה פחיתות מדות לנפשו והוא רוב התאוה:  
+<b>ובוטל מדברי תורה.</b> מבואר הוא שמאבד הזמן בעסקים אחרים:  
+<b>וסופו יורד לגיהנם.</b> בעבור שתביא אליו זאת השיחה מן המרי ויתחייב עליו העונש:  
+
+Mishnah 6
+
+<b>עשה לך רב.</b> ר"ל אפי' לא יהיה ראוי להיות לך לרב אבל שים אותו לך לרב עד שתדמה בו שהוא מלמד ויעלה בידך בעבור זה למוד החכמה כי אין למוד האדם מעצמו כלמודו מזולתו שהלמוד מעצמו טוב הוא אבל למודו מזולתו יתקיים בידו יותר והוא יותר מבואר אפי' היה כמוהו בחכמה או למטה הימנו וכן בארו בפירוש זאת המצוה.<br>ואמר <b>וקנה לך חבר.</b> זכר אותו בלשון קנייה ולא אמר עשה לך חבר או התחבר לאחרים הכונה בזה שצריך לאדם שיקנה אוהב לעצמו שיתקנו בו מעשיו וכל עניניו כמו שאמרו או חברותא או מיתותא ואם לא ימצאהו צריך להשתדל בו בכל לבו ואפילו אם יצטרך שימשכנו לאהבתו עד שישוב אוהב ולא יסור מהמשך תמיד אחר רצונו עד שתתחזק אהבתו כמו שיאמרו בעלי המוסר כשתאהב לא תאהב על מדותיך ואמנם תאהב על מדת אהוביך וכשיכוין כל אחד משני האהובים אל זאת הצואה יהיה כונת כל אחד משניהם להפיק רצון חבירו ויהיה כונת שניהם יחד דבר אחד בלא ספק. ומה טוב מאמר אריסטוטלוס האהוב אחד הוא והאוהבים ג' מינים אוהב תועלת אוהב מנוחה ואוהב מעלה אמנם אוהב תועלת כאהבת שני השותפים ואהבת המלך ומחנהו ואמנם אוהב מנוחה הוא ב' מינים אוהב הנאה ואוהב בטחון אמנם אוהב הנאה כאהבת הזכרים לנקבות וכיוצא בהם. ואמנם אוהב בטחון הוא שיהיה לאדם אוהב תבטח נפשו בו לא ישמר ממנו לא במעשה ולא בדבור ויודיעהו כל עניניו הטוב מהם והמגונה מבלתי שירא ממנו שישיגהו בכל זה חסרון לא אצלו ולא זולתו כי כשיגיע לאדם בטחון באיש זה השעור ימצא מנוחה גדולה בדבריו ובאהבתו הרבה. ואוהב מעלה הוא שיהיה תאות שניהם וכונתם לדבר אחד והוא הטוב וירצה כל אחד להעזר בחבירו בהגיע הטוב ההוא לשניהם יחד וזה האוהב אשר צוה לקנותו והוא כאהבת הרב לתלמיד והתלמיד לרב:  
+<b>והוי דן את כל האדם לכף זכות.</b> ענינו כשיהיה אדם שלא תדע בו אם צדיק הוא אם רשע ותראהו שיעשה מעשה או יאמר דבר שאם תפרשהו על דרך אחת יהיה טוב ואם תפרשהו על דרך אחרת יהיה רע קח אותו על הטוב ולא תחשוב בו רע אבל אם יהיה האדם נודע שהוא צדיק מפורסם ובפעולות הטובות ונראה לו פועל שכל עניניו מורים שהוא פועל רע ואין אדם יכול להכריעו לטוב אלא בדוחק גדול ואפשר רחוק הוא ראוי שתקח אותו שהוא טוב אחר שיש שום צד אפשרות להיותו טוב ואין מותר לך לחשדו ועל זה אמרו כל החושד בכשרים לוקה בגופו וכן כשיהיה רשע ויתפרסמו מעשיו ואחר כן ראינוהו שיעשה מעשה שכל ראיותיו מורות שהוא טוב ויש בו צד אפשרות רחוק לרע ראוי להשמר ממנו ושלא תאמן בו שהוא טוב אחר שיש בו אפשרות לרע ועל זה נאמר (גם) כי יחנן קולו אל תאמן בו וגו' וכשיהי' בלתי ידוע והמעשה בלתי מכריע לא' משני הקצוות צריך בדרך החסידות שתדין לכף זכות איזה קצה שיהיה משני הקצוות:  
+
+Mishnah 7
+
+<b>אל תתחבר לרשע.</b> במין אחד ממיני האהבה והחברה כדי שלא תלמד ממעשיו וכבר בארנו בפרקים הקודמים כי ילמד אדם מהפחיתיות בחברת הרשעים ואמר כשתחטא וזו תראה חוטא לא תבטח ותאמר שהשם יתברך לא יענישהו אלא בעולם הבא ולא תתיאש מהנקם ממנו מהרה על החטא ההוא: 
+
+
+Mishnah 8
+
+<b>עורכי הדיינין.</b> הם אנשים שלומדים הטענות והדינין עד שיהיו בקיאים בני אדם בדיניהם שהם מחברים שאלות ותשובות כשיאמר הדיין כך ענה כך וכשיטעון בעל הדין כך תהי' תשובתך כך כאילו הם עורכין הדין ובעלי הדין לפניהם ולזה קראו' עורכי הדיינין כאלו ערכו הדינין לפניהם והזהירם מהדמות להם רצה לומר ללמד אחד מבעלי הדין טענה שתועילהו ויאמר לו אמור כך או תכחש על דרך כך וכך ואע"פ שידע בו שהוא העשוק ושחברו טוען עליו שקר לפי מה שהוא חושב באמת עם כל זה אין מותר לו שילמדהו טענה שתצילהו ותועילהו כלל: 
+
+
+Mishnah 9
+
+
+
+Mishnah 10
+
+רשות זה הוא השלטנות ואלו שלש מדות יש בהן תיקון האמונה והעולם כי בהעדר המלאכה יצר לו ויגזול ויזנה ובבקשת השררה והרבנות יארעו לו נסיונות בעולם ורעות כי מפני שיקנאו בו בני אדם ויחלקו עליו יפסיד אמונתו כמו שאמרו כיון שנתמנה אדם פרנס על הצבור מלמטה נעשה רשע מלמעלה. וכן ידיעת השלטון בימים הקדמונים וקרבתו רחוק היה מאד להנצל ממנה בעולם הזה והיא מפסדת אמונתו כי לא ישגיח בדבר רק במה שיקרבהו אליו ואתה יודע ענין דואג ואע"פ שהשליט אשר קרב אליו דואג היה משיח השם ונביא ובחיר השם יתברך: 
+
+
+Mishnah 11
+
+מים הרעים כנוי לאפיקורסות ואמרו השמרו בדבריכם בתוך ההמון ולא יהיה בדבריכם מקום שיסבול פירוש אחר מפני שאם יהיו שם אנשים כופרים יפרשו אותם כפי אמונתם והתלמידים כבר שמעו אותם מהם ויחזרו לאפיקורסות ויחשבו שזאת היתה אמונתכם ויהיה בזה חלול השם כאשר אירע לאנטיגנוס עם צדוק וביתוס: 
+
+
+Mishnah 12
+
+<b>מתלמידיו של אהרן.</b> אמרו שאהרן עליו השלום כשהיה מרגיש באדם שתוכו רע או שהיו מספרים לו שתוכו רע ושבידו עבירה היה מתחיל לו לשלום והיה מתאהב אליו והיה מרבה לספר עמו והיה האיש ההוא מתבייש בנפשו ואומר אוי לי אילו היה יודע אהרן צפון לבי ורוע מפעלי לא היה מתיר לעצמו להסתכל בי כל שכן שידבר עמי ואמנם אני אצלו בחזקת אדם כשר לכן אני אאמת את דבריו ומחשבתו ואהיה חוזר למוטב ונעשה מתלמידיו הלומדים ממנו ואמר הש"י כשתארו בזאת המדה הנכבדת בשלום ובמישור הלך אתי ורבים השיב מעון ועל זה הענין המפורסם עליו כוון הלל ואמר ג"כ כשימשך שם האדם לגודל התבשר בהפסקו והיה אומר ג"כ מי שאינו מרבה בקריאה ימיתהו השם יתברך אבל מי שלא למד כלל ראוי ליהרג ומי שמשתמש בתגא ימות רצה לומר מי שמתפרנס בתורה ומקבל ממנה תועלת וזאת היתה כונתו בזה המאמר כמו שיתבאר בזאת המסכתא ונאמר בו על דרך הסימן תלמיד (אין) גברא אחרינא (לא) רצה לומר שאין מותר לו לתלמיד חכם שיקבל שמוש משום אדם אלא מתלמידיו: 
+
+
+Mishnah 13
+
+
+
+Mishnah 14
+
+אמר אם לא אהיה אני בעצמי המעורר נפשי למעלה מי יעירה שאין לי מעורר מחוץ כמו שבארנו בפרק השני ואחר שברשותי להטות נפשי לאיזה צד שארצה איזה מעשה עשיתי מן המעשי' הטובים כאילו היה מחסר עצמו ואומר מה אני כלומר מה בא ממני ואינני שלם ואע"פ שעשיתי זה הענין: ואח"כ שב ואמר אם לא אקנה עתה המעלות בימי הבחרות מתי אקנה אותן בימי הזקנה לא כי קשה הוא לסור מהתכונות בעת ההיא מפני שהקנינים והמדות נתחזקו ונתישבו אם מעלות אם פחיתיות ואמר החכם חנוך לנער על פי דרכו גם כי יזקין לא יסור ממנה: 
+
+
+Mishnah 15
+
+אמר עשה תלמוד תורה השרש והעקר וכל שאר עסקיך נמשכים אחריו אם נזדמן נזדמן ואם לא הזדמן לא הזדמן ואין נזק בהבצרו: ואמרו צדיקים אומרים מעט ועושים הרבה כאברהם אבינו שיעד בפת לחם אחת והביא חמאה וחלב ובן הבקר וג' סאין קמח סלת ורשעים אומרים הרבה ואפילו מעט אינם עושים כעפרון שנתן הכל בדבריו ובמעשה לא הניח אפילו פרוטה אחת מן הדמים: 
+
+<b>סבר פנים יפות.</b> הוא שישא ויתן עם הבריות בנחת ובדברים ערבים ורצוים: 
+
+
+Mishnah 16
+
+<b>רבן גמליאל אומר עשה לך רב.</b> והסתלק מן הספק. ואל תרבה לעשר אומדות. זה אשר צוה הנה לעשות רב אינו לענין הלמוד אבל להוראה שים לך רב שתסמוך עליו באיסור והיתר והסתלק אתה מן הספק כאמרם בירושלמי זיל אייתי לי זקן מן השוק דאסמוך עליה ואשרי לך וכן צוה שיברח מהוצאת המעשרות באומד מפני שהוא מן הספקות: 
+
+Mishnah 17
+
+כבר אמר החכם ברוב דברים לא יחדל פשע וסבת זה שרוב הדברים תוספת מותר וחטא כמו שאבאר עתה כי כשירבה האדם דברים יפשע על כל פנים שא"א שלא יהיה בדבריו דיבור אחד שאין ראוי לאמרו וממופתי החכמים מעוט הדברים וממופתי הסכלים רוב הדברים שנאמר וקול כסיל ברוב דברים וכבר אמרו החכמים שמיעוט הדברים ראיה על מעלת האבות והיות אדם מיוחס אמרו מיחסותא דבבל שתיקותא ואמר בספר המדות שאחד מהחכמים נראה שותק הרבה על שלא היה מדבר דבור שאין ראוי לאמרו ולא היה מדבר אלא מעט מזער ונאמר לו מה סבת רב שתיקותך ואמר בחנתי כל הדברים ומצאתים נחלקים לד' חלקים: 
+החלק הראשון הוא כולו נזק מבלתי תועלת כקללת בני אדם ודבר נבלה וכיוצא בהם שהדברים בהם שטות גמורה: 
+והחלק הב' יש בו נזק מצד אחד ותועלת מצד אחר כשבח אדם אחד לקבל בו תועלת ויהיה בשבח ההוא מה שיכעיס שונאו ויזיק למי ששבחו וצריך להניח הדברים בזה בגלל הסיבה הזאת שלא ידברו בזה החלק ג"כ: 
+והחלק הג' דברים שאין תועלת בהם ולא נזק כרוב דברי ההמון איך נבנית חומה פלונית ואיך נבנה היכל פלוני ובספור יופי בית פלוני ורוב מגדנות המדינה הפלונית וכיוצא באלו הם הדברים המותר אמר הדברים בזה גם כן מותר אין תועלת בהם: 
+והחלק הד' דברים שכולם תועלת כדברים בחכמות ובמעלות ודבר האדם במה שהוא מיוחד בו מן הדברים שחייו תלוים בהם ובהם ימשך מציאותו ובזה צריך לדבר אמר בכל עת שאשמע דברים אני בוחן אותם ואם אמצאם מזה החלק הרביעי אדבר בם ואם יהיו משאר החלקים אשתוק מהם ואמרו בעל המדות בחן זה האיש וחכמתו שהוא חסר שלשה רבעי הדברים וזאת החכמה שצריך ללמדה ואני אומר שהדבור יחלק לפי חיוב התורה לחמשה חלקים. א' מצוה בו. ב' נזהר ממנו. ג' נמאס. ד' אהוב. ה' מותר: 
+החלק הראשון הוא המצוה בו והוא קריאת התורה ולמודה וקריאת תלמודה וזו היא מצות עשה מחוייבת שנא' ודברת בם והיא שקולה כנגד כל המצות וכבר נאמר מן האזהרה בלמוד מה שלא יכיל זה החבור קצתו: 
+החלק הב' הוא הדבור הנאסר ונזהר ממנו כעדות שקר ודבר שקר והרכילות והקללה ודברי התורה מורים על זה החלק וכן נבלות הפה ולשון הרע: 
+החלק הג' הוא הדבור הנמאס אשר אין בו תועלת לאדם בנפשו ולא עבירה ולא מרי כרוב ספור ההמון במה שאירע ומה שהיה ומה הם מנהגי מלך פלוני בהיכלו ואיך היתה סבת מות פלוני או איך התעשר פלוני ואלו קוראים אותם החכמים שיחה בטלה והחסידים השתדלו בעצמם להניח זה החלק מן הדבור ונאמר על רב תלמידו של ר' חייא שלא שח שיחה בטלה מימיו ומזה החלק ג"כ שיגנה אדם מעלה או ישבח פחיתות יהיו מדות או שכליות: 
+החלק הד' הוא הנאהב והוא הדבור בשבח המעלות השכליות או מעלות המדות ובגנות הפחיתיות משני המינים יחד להעיר הנפש למעלות בספורים ובשירים ולמנעה מן הפחיתיות בדרכים ההם בעצמם וכן לשבח החשובים ולהודות מעלותיהם כדי שיטבו מנהגיהם בעיני בני אדם וילכו בדרכיהם ולגנות הרעים בפחיתיותיהם כדי שיתגנו פעולתם וזכרם בעיני בני אדם ויתרחקו מהם ולא יתנהגו הם כמנהגיהם וזה החלק רצה לומר למוד המדות המעולות והתרחק מן המדות הפחותות יקרא דרך ארץ: 
+החלק הה' הוא המותר והוא הדבור במה שמיוחד לבני אדם מסחורתו ופרנסתו ומאכליו ומשתיו ולבושו ושאר מה שצריך לו והוא מותר אין אהבה בו ולא מאוס אבל אם ירצה ידבר בו מה שירצה ואם ירצה לא ידבר ובזה החלק ישובח האדם כשימעט הדברים בו והזהירו אנשי המוסר מהרבות בו דברים אבל האסור והנמאס אין צריך לאזהרה ולא למצוה שראוי לשתוק ממנה לגמרי אבל המצוה בו והאהוב אילו היה האדם יכול לדבר בו כל ימיו היה טוב אבל צריך להזהר משני דברים. האחד מהם שיהיו מעשיו מסכימים לדבריו כמו שאמרו נאים הדברים היוצאים מפי עושיהם ועל זה הענין כוון באמרו ולא המדרש הוא עקר אלא המעשה באמרו וחכמים יאמרו לצדיק שילמד המעלות כאומרם דרוש ולך נאה לדרוש ואמר הנביא רננו צדיקים בה' לישרים נאוה תהלה. והענין האחר הוא הקצור ושישתדל להרבות הענינים במעט דברים לא שיהיה הענין בהיפך והוא אמרם לעולם ישנה אדם לתלמידיו דרך קצרה ודע שהשירים המחוברים באיזה לשון שיהיו צריך שיבחנו בעניניהם אם הם הולכים על דרך הדבור אשר חלקנוהו ואמנם בארתי זה אע"פ שהוא מבואר מפני שראיתי זקנים והחסידים מאנשי תורתנו כשיהיו במשתה יין כחופה או זולתה וירצה אדם לשיר שיר ערבי אפי' ענין השיר ההוא שבח הגבורה או הנדיבות והוא מן החלק האהוב או בשבחי היין ירחיקו זה בכל צד מן ההרחקה ואין מותר אצלם לשמעו וכשישורר המשורר פיוט מן הפיוטים העבריים לא ירחיקוהו ולא ירע בעיניהם עם היות בדברים ההם המוזהר ממנו או הנמאס וזה סכלות גמורה שהדבור לא יאסר ויותר ויאהב וימאס ויצוה באמירתו מצד הלשון שנעשה [בו] אבל מצד ענינו שאם יהיה ענין [השיר] ההוא מעלה יתחייב לאמרו באיזה לשון שיהיה ואם יהיה כוונת השיר ההוא פחיתות באיזה לשון שיהיה אסור לאמרו [באיזה לשון שיהיה] גם יש לי בזה תוספת כי כשיהיו שני פיוטים ולשניהם ענין אחד מהעיר כח התאוה ושבח אותה וישמח הנפש בה והוא פחיתות והוא מחלק הדבור הנמאס מפני שהוא מזרז ומעורר על מדה פחותה כמו שהתבאר מדברינו בפ' הרביעי ויהיה א' משני הפיוטים עברי והא' ערבי או לעז יהיה שמיעת העברי והדבור בו יותר נמאס אצל התורה למעלת הלשון שאין צריך שישתמשו בו אלא במעלות כל שכן אם יצטרף אליו שישימו בו פסוק מן התורה או משיר השירים בענין ההוא שאז יצא מחלק הנמאס לחלק הנאסר ומוזהר ממנו שהתורה אסרה לעשות דברי הנבואה מיני זמר בפחיתיות ובדברים מגונים. ואחר שזכרנו לשון הרע בחלק הדבור האסור ראיתי לבארו ולזכור בו קצת מה שנזכר שבני אדם בו בעורון גדול והוא החטא הגדול שבבני אדם תמיד וכ"ש במה שאמרו חכמים שאבק לשון הרע לא ינצל אדם ממנו בכל יום ומי יתן שינצל מלשון הרע עצמו ולשון הרע הוא ספור רעות האדם ומומיו ולגנות אדם מישראל באיזה צד שיהיה מן הגנות ואפילו היה המגונה חסר כמו שנזכר שאין לשון הרע שיכזב על אדם וייחס לו מה שלא יעשה כי זה יקרא מוציא שם רע על חבירו ואמנם לשון הרע הוא שיגנה גנות האדם אפילו בפעולותיו אשר יעשה באמת שהאומרו יחטא ואשר ישמעהו יחטא. אמרו ג' לשון הרע הורגתן. האומרו. השומעו. ושאומרים עליו. ואמרו המקבלו יותר מן האומרו. ואבק לשון הרע הוא זכרון מומי האדם בלתי באור אמר שלמה בזה הענין כי פעמים יהיה הזוכר מומי האדם בלתי באור מראה שאין ידיעה לו במה שהובן מדבריו ושהוא לא כוון זה ואמנם כוון ענין אחר כמו שאמר כמתלהלה היורה זקים חצים ומות כן איש רמה את רעהו ואמר הלא משחק אני. וכבר שבח חכם מן המתחכמים כתיבת הסופר שהראה לו במעמד גדול וגנה הרב מעשה המשבח כתיבת הסופר ההוא ואמר לו כלך מלשון הרע כלומר שאתה מסבב גנותו בשבחך אותו בתוך ההמון שמהם מי שיאהבהו ומהם מי שישנאהו ויצטרך שונאו כשישמע שבחיו לזכור מומיו ורעותיו וזה תכלית ההרחקה מלשון הרע ולשון המשנה לא נחתם גזר דין על אבותינו אלא על לשון הרע רצה לומר ענין המרגלים אשר נאמר בהם ויוציאו דבת הארץ ואמרו ע"ה ומה אלו שלא הוציאו שם רע אלא על העצים ועל האבנים התחייבו מן העונש מה שנתחייבו מי שידבר בגנות חבירו על אחת כמה וכמה: ולשון התוספתא על ג' דברים נפרעין מן האדם בעולם הזה ואין לו חלק לעולם הבא עבודת כוכבים גלוי עריות ושפיכות דמים ולשון הרע כנגד כולם ואמרו בגמרא בעבודת כוכבים בא לשון הגדולה והוא אמרו אנא חטא העם הזה חטאה גדולה ובחטא גלוי עריות בא גם כן לשון הגדולה והוא אמרו ואיך אעשה הרעה הגדולה הזאת ובחטא שפיכות דמים בא ג"כ לשון הגדולה והוא אמרו גדול עוני מנשוא אבל בלשון הרע בא לשון גדולות ר"ל שהיא שקולה כנגד שלשתם והוא אמרו לשון מדברת גדולות ודברו בחטא הזה המעורר הרבה מאד וסוף מה שנאמר כל המספר לשון הרע כפר בעיקר שנאמר אשר אמרו ללשוננו נגביר שפתינו אתנו מי אדון לנו אמנם ספרתי קצת מה שספרו בזה החטא אע"פ שהארכתי כדי שיתרחק ממנו האדם בכל יכלתו וישים כונתו לשתוק רצה לומר מזה החלק מן הדבור: 
+
+Mishnah 18
+
+הדין הוא הנהגת המדינה ביושר וכבר בארנו בפרק הד' שהאמת הוא המעלות השכליות והשלום הוא מעלות המדות וכשימצא אלו השלשה יהיה המציאות בשלימות שאפשר לו בלא ספק: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+מבואר הוא שדרך הישרה היא הפעולות הטובות אשר בארנו בפ' הרביעי והם מהמעלות הממוצעות מפני שבהם יקנה האדם לנפשו תכונה חשובה ויהיה מנהגו טוב עם בני אדם והוא אמרו תפארת לעושה ותפארת לו מן האדם: אח"כ אמר שצריך ליזהר במצוה שיחשב בה שהיא קלה כשמחת הרגל ולמידת לשון הקדש כמצוה שהתבאר לך חומרתה שהיא גדולה כמילה וציצית ושחיטת הפסח ושם סיבת זה שאין אתה יודע מתן שכרן של מצות ובאור זה הענין כאשר אומר והוא שהתורה כולה ממנה מצות עשה וממנה מצות לא תעשה. ואמנם מצות לא תעשה באר הכתוב העונש על כל אחת מהן מלבד המעט מהן וחייב על קצתם המיתות ועל קצתם הכרת ומיתה בידי שמים ומלקות וידענו מענשי מצות לא תעשה כלם מה מהם איסורם גדול ומה מהם למטה ממנו והם שמנה מדרגות. המדרגה הראשונה והיא הגדולה שבהם הם הדברים שחייבים עליהם סקילה. והמדרגה שלמטה הימנה מחויבי שרפה. והשלישית מחויבי הרג. והרביעית מחויבי חנק. והחמישית מחויבי כרת. והששית מחויבי מיתה בידי שמים. והשביעית מחויבי מלקות. והשמינית לאוין שאין לוקין עליהם ומאלו המדרגות נדע חומר העון וקלותו אבל מצות עשה לא התבאר שכר כל אחת מהן מה היא אצל השי"ת וכל זה כדי שלא נדע איזו מצוה צריך מאד לשמרה ואיזו מצוה למטה הימנה אבל צוה לעשות ענין פלוני ופלוני ולא הודיע שכר איזה משניהם יותר גדול אצל הש"י ומפני זה צריך להזהר עליהם כולם ומפני זה העיקר אמרו העוסק במצוה פטור מן המצוה מבלתי הקשה בין המצות אשר הוא מתעסק בה ובין האחרת אשר תבצר ממנו ולזה ג"כ אמרו אין מעבירין על המצות ר"ל כשיזדמן לך מעשה מצוה לא תעבירהו ותניחהו לעשות מצוה אחרת ואח"כ אמר ואע"פ שלא התבאר שיעור חבוב מצוה על מצוה יש בהן צד הקשה והוא שכל מצות עשה שתמצא אותה שיתחייב העובר עליה עונש גדול דע שבעשייתה ג"כ שכר גדול המשל בו שהמילה וקרבן פסח ושביתה בשביעית ועשיית מעקה כל אלו מצות עשה אבל חיוב העושה מלאכה בשבת סקילה ואשר מבטל מילה או קרבן במועד חייב כרת והמשים דמים בביתו לאו והוא אמרו ולא תשים דמים בביתך ומזה תדע ששכר שביתה בשבת יותר גדול משכר מילה ושכר המילה יותר גדול אצל השי"ת משכר עשיית המעקה והוא ענין אמרו והוי מחשב הפסד מצוה כנגד שכרה וג"כ אמר שכר עבירה כשלא תעשה אותה גם זה לא התבאר אמנם תלמדהו מענשה שהחטא אשר ענש עושהו גדול שכר הנחתו כפי הערך ההוא מן הגודל כמו שהתבאר בקדושין באמרם כל היושב ולא עבר עבירה נותנין לו שכר כעושה מצוה וכבר ביארנוהו שם ולשון התורה בהיות המעשים ידועים אצלו יתברך כמו שמשה רבינו עליו השלום אמר מספרך אשר כתבת: 
+
+
+Mishnah 2
+
+ר"ל בדרך ארץ הנה העוסק בפרנסה ואמרו וגוררת עון כמו שבארנו במקום אחר אמרו סופו שהוא מלסטם את הבריות ובאמרו ואתם מעלה אני עליכם שכר הרבה כאילו עשיתם הוא דבר השם לעמלים עם הצבור שפעמים שימנעו מעשות מצוה בעת התעסקם בצרכי צבור ואמר שהש"י יעלה עליהם שכר כאילו עשו המצוה ההיא ואע"פ שלא עשאוה אחר שהתעסקו עם הצבור לשם שמים: 
+
+
+Mishnah 3
+
+כבר בארנו שהרשות היא השלטונות בימי הקדם והוא מספר במדותיהם ומזהיר מהם:
+
+Mishnah 4
+
+כבר הודענו בפרק הד' שאין צריך להפרד מן הצבור אלא לפי הפסדם כמו שבארנו שם ואמר שהאדם אע"פ שתהיה לו תכונה חשובה בנפש והתחזק' לא יסלק ידו מלכפול עשיית הטוב להוסיף החזוק ולא יבטח ויאמר זאת המעלה כבר עלתה בידי ואי אפשר לה שתסור שאפשר הוא שתסור והוא אמרו עד יום מותך: 
+ודבר שאי אפשר לשמוע הוא שיהיו פשוטי הדברים מרוחק מאד ובטל וכשיסתכל האדם בו היטב יראה שדברים נכונים והוא מזהיר מן הדרך ההיא מן הדיבור שהוא אומר לא יהיו דבריך צריכים לפירוש רחוק והסתכלות יתירה ואז יבינם השומע: 
+<b>כשאפנה.</b> רוצה בו כשאפנה מזה העסק וזה דומה למה שקדם ממצות שמאי חברו עשה תורתך קבע: 
+
+Mishnah 5
+
+בור הוא שאין לו לא חכמה ולא מדות: ועם הארץ הוא שאין לו מעלות שכליות אבל יהיו לו קצת מעלות המדות: וביישן ידוע. וקפדן הוא מי שמקפיד על כל דבר וכועס: וענין השתדל הרגל נפשך ומשוך אותה לקנות המעלות ואחר שאין [שם] אנשים חכמים שילמדוך הוה אתה מלמד את עצמך ותרגום ויאבק איש עמו ואשתדל גברא עמיה: ואמרו שהתורה לא תמצא בבעלי הגאוה והגסות ולא בהולכי ארצות רחוקות וסמכו זה לפסוק על צד המליצה ואמרו לא בשמים היא לאמר וגו' ולא מעבר לים היא וגו' אמרו לא בגסי הרוח היא ולא במהלכי מעבר לים היא: 
+
+
+Mishnah 6
+
+ר"ל שאתה נהרג בעבור שהרגת זולתך ואשר הרגך עתיד ליהרג הכוונה בזה המאמר שפעולות הרעות ישובו בראש עושיהם כמו שאמר עונותיו ילכדונו [את] הרשע וגו' ואומר בור כרה ויחפרהו ואמרו חכמים במדה שאדם מודד בה מודדין לו וזה דבר הנראה לעין בכל עת ובכל זמן ובכל מקום שכל מי שיעשה רע ויחדש מיני החמס ופחיתיו' שהוא עצמו יוזק מן הרעות ההם בעצמם אשר חדש מפני שהוא למד מלאכה שתעשה נזק לו ולזולתו וכן כל המלמד מעלה שמחדש פעל טוב מן הטובות יגיעהו תועלת הפעל ההוא מפני שהוא מלמד דבר שיעשה טוב לו ולזולתו ודברי הכתוב בזה טובים מאד אמר כי פועל אדם ישלם לו: 
+
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+שבח ר"א בזכרונות טוב בהדמות לבור מוסד שלא יאבד מימיו ושבח רבי יהושע במעלות המדות כי בהם יאושר האדם ויכובד ויאהבוהו רוב עולם ולזה הוא מאשר בו יולדתו: ורבי יוסי שבח בטוב מעלות המדות ובמעלות השכליות. ר' שמעון שבח ביראת חטא והוא זריזות והשתדלות בעניני עסקי הטוב ושמירתו מרע ושבח ר' אלעזר בן ערך בטוב ההבנה והיות כל ענין עמוק קל אצלו ותבונתו מוספת על הענין: 
+
+
+Mishnah 9
+
+<b>עין טובה.</b> ההסתפקו' במה שיש לאדם והיא ממעלות המדות: ועין רעה הפכה רצה לומר הקטנת הדברים והחריצות על התוספת: ואמרו הנה הרואה את הנולד אשר ענינו שילמד מה שעתיד להיות ממה שהוא נמצא עתה אינו בחכמות עד שתהיה מעלה שכלית ויהיה פירושו שילמד הנסתר מן הנראה אבל רוצה בו הנה העיון בעניני האדם מעסקיו אשר בהם המשך מציאותו שיעיין באחרית עניניו וכנגד זה הביא משל אחד והוא אמרו הלוה ואינו משלם שלא ילוהו דבר אחר כך והוא פחיתות' המדה וצדיק חונן ונותן זה צדיקו של עולם והוא ה' יתברך שנא' צדיק וישר הוא וכן ואתה צדיק על כל הבא עלינו פירוש חונן לאדם המלוה לחבירו ואינו משלם משלם לו הקב"ה חלף עבודתו שגמל חסד לזולתו ללוותו עד שתשיג ידו די מחסורו וכאשר מצאה ידו ולא ישלם למלוהו ה' יתברך משלם לו: וענין רואה דבריו בוחר ומבחין מענין אדני לא ראה שכונתו לא בחר והבחין שבכלל דבריו שאמר לב רע הוא הכל: וכבר בארנו בפ' השני אשר הקדמנו לפירוש זאת המסכת שמעלות המדות כולם ימצאו לחלק המתעורר לחלקי הנפש לבד ולו ימצאו גם כן פחיתיות המדות ובארנו בפ' הרביעי שהפעולות שהם טובות הם הפעולות הממוצעות אשר יבאו ממעלות המדות וכן הוא ידוע אצל הפלוסופים והרופאים שהנפש המתעוררת היא בלב והלב חדרה וכליה אליו תיוחס. ואע"פ שהכחות כלם מפוזרות מן הלב והוא התחלתה לפי דעת האמתי אבל הכח המתעורר לא יתפשט ממנו לאבר אחר כדרך שמתפשט הכח הזן ר"ל החלק הצומח אשר ספרנוהו בפ' הראשון מן הלב אל הכבד והבן מכל מה שבארנוהו שלב טוב רוצה בו הפעולות הטובות והם הפעולות הממוצעות והם מעלות המדות והוא כולל ההסתפקות ואהבת הטובים וזולת זה מן המעלות והוא אמרו שבכלל דבריו דבריכם וכן לב רע פחיתות המדות והוא כולל ג"כ כל מה שהזהירו ממנו: 
+
+
+Mishnah 10
+
+<b>אל תהי נוח לכעוס.</b> אל תכין עצמך לכעס ולרגזנות וכבר הפליגו לגנות הכעס והרגזנות והחזק שבדבריהם אמרם כל מי שכועס כאילו עובד עבודת כוכבים וסמכוהו לאמרו לא יהיה בך אל זר ולא תשתחוה לאל נכר. ר"ל ששני הדברים אחד: 
+
+<b>ושוב יום אחד לפני מיתתך.</b> והוא א"י מתי ימות שמא היום שמא למחר ויהיו כל ימיו בתשובה אבל אמרו והוי מתחמם כנגד אורן של חכמים אינו ממאמרם אשר הוכיח בהם אבל הוא ממה ששמע מזולתו והיה מספר אותו ומפני זה לא נמנה מכלל דבריו והכונה בזאת הצואה הוא שאומר לך כשתתחבר לחכמים ואל אנשי המעלות אל תתגעגע עמהם ואל תתגאה עליהם אבל תהיה חברתם להודיע להם שתתקרב בעת שיקרבוך ואל תוסיף להתקרב אליהם יותר ממה שיקרבוך שלא תפסיד כונתם בך ותהפוך אהבתם לשנאה ולא תגיעך מהן התועלת אשר תקוה והמשיל זה במי שמתחמם באש שאם ישב רחוק ממנו יהנה בחומו ויקבל תועלת באורו ואם יפשע בעצמו ויוסיף להתקרב אליו ישרף וישוב לו התועלת לנזק והוא ענין אמרו על צד המשל הוי מתחמם כנגד אורן של חכמים והוי זהיר בגחלתן שלא תכוה ואח"כ הוסיף להפחיד מזה ואמר לא תחשוב שאם ינשכוך בלשונם תשוב ותפייסם בדברים ויתפייסו. כי אמנם לא ישמעו לקול מלחש כמו שלא ישמע אליו השרף כמו שאמר אשר לא ישמע לקול מלחשי' ואתה תדע זה מענין גיחזי במה שהתריס כנגד רבו אלישע שנפל בחלי מטונף כהתבאר מד"ח בענין וארבעה אנשים היו מצורעים וכן עם רבי יהושע בן פרחיה וכלם התבאר הנזק שהשיגו וזולתם ממקדיחי תבשילם: 
+
+
+Mishnah 11
+
+אמר שחריצות לממון ורוב התאוה ורוע הנפש והוא חולי המרה השחורה שיביא האדם למאוס ראות עיניו וישנאהו וייטב לו חברת החיות והתבודדות במדברות וביערות ויבחר לו מקום שאינן מיושב וזה אצלם לא מצד פרושות רק לרוע תאותם וקנאתם בזולתם אלו ימיתו [האדם] בלא ספק כי יחלה גופו וימות טרם עתו: 
+
+
+Mishnah 12
+
+כבר בארנו בפ' השמיני ענין ההכנה והזמון שצריך לאדם להכין עצמו למעלות ובארנו בפ' החמישי ענין אמרו וכל מעשיך יהיו לש"ש: 
+
+
+Mishnah 13
+
+כשיחשוב אדם עצמו חסר ופחות לא יגדל בעיניו חסרון שיעשהו וכבר בארנו שענין קבע הוא שתכבד עליו התפלה ויחשבה כמו שצוה לעסוק עסק אחד וינפש ממנו: 
+
+
+Mishnah 14
+
+ענין שקידה הוא מלשון הכתוב כי שוקד אני על דברי כלומר מהיר ומשתדל. או יהיה ענינו הרגל ותמידות כמו לשקוד על דלתותי יום יום: 
+
+<b>מה שתשיב לאפיקורוס.</b> אמר צריך שתלמד דברים שתשיב בהם לאפיקורסים מן עובדי כוכבים ותחלוק עליהם ותשיבם אם יקשו לך ואמרו לא שנו אלא אפיקורוס עובד כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי ר"ל שיוסיף לבזות ומפני זה אין צריך לדבר עמו כלל שאין לו תקנה ואין לו רפואה כלל ועקר שנא' כל באיה לא ישובון ולא ישיגו ארחות חיים ואמרו אף על פי שתלמד דעות האומות לדעת איך תשיב עליהם. השמר שלא יעלה בלבך דבר מן הדעות ההם ודע שמי שתעבוד לפניו יודע צפון לבך והוא אמרו ודע לפני מי אתה עמל רצה לומר שיכוין לבו באמונת השם יתברך: 
+
+
+Mishnah 15
+
+זה משל לקוצר השנים ורוב החכמות ועצלות בני אדם לבקשה עם רוב השכר עליהם ועם רוב התראות התורה ואזהרותיה לבקש חכמה ולמוד: 
+
+
+Mishnah 16
+
+<b>לעתיד לבא.</b> רצה לומר לעולם הבא וכבר בארנו ענין העולם הבא בפרק העשירי מסנהדרין במה שראוי לזכרו: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+זה ההסתכלות מביא האדם לידי ענוה בזכרון מאין בא. והסתכלו באחריתו יביאהו לבזות בעניני העולם. והסתכלו לגודל המצוה יביאהו למהר לשמוע מצותיו. וכשיעלו בידו אלו השלשה דברים לא יחטא כלל: 
+
+
+Mishnah 2
+
+ראייתו שמושב לצים יקרא כל מושב שלא ידברו בו דברי תורה מסוף הפסוק אשר אמר כי אם בתורת ה' וגו' כאילו אמר שמפני שהיה חפצו בתורת ה' לא ישב במושב לצים אשר אין בו תורת ה': 
+
+<b>מנין שאפילו אחד שיושב וכו'.</b> בפ' קמא דברכות אומר בזה הלשון מנין לאחד שיושב ועוסק בתורה ששכינה עמו שנאמר בכל המקום אשר אזכיר את שמי אבא אליך וברכתיך וכי מאחר דאפי' אחד תרי מיבעיא תרי מכתבי מלייהו בספר הזכרונות חד לא מכתבי מיליה וכי מאחר דאפילו תרי תלתא מבעיא מהו דתימא דינא שלמא בעלמא הוא ולא אתיא שכינה קמ"ל דדינא נמי היינו תורה וכי מאחר דאפילו תלתא עשרה מבעיא עשרה קדמה שכינה ואתיא תלתא עד דיתבי: ופירוש וידום מן הדבור הנסתר מקול דממה דקה וממנו פי' התרגום וידום אהרן ושתיק אהרן וראייתו שהוא כמי שקיים כל התורה כולה מאמרו כי נטל עליו כאלו נתינת התורה כולו היתה בעבורו לבד: 
+
+
+Mishnah 3
+
+זבחי מתים יקרא תקרובת עבודת כוכבים כמו שקראה הכתוב כמו שבארנו בפרק ג' מעבודת כוכבים וקראה ישעיהו ג"כ קיא צואה לבזותה כמו שתקרא עבודת כוכבים עצמה גלולים ושקוצים וקדם לפני זה הפסוק פסוק המורה על העוסק במאכל ובמשתה והנחת התורה ותלמודה ומפני זה כי השלחנות כלם כאילו אכלו עליהם הדברים המזוהמים והצואה רצה לומר מאכל עבודת כוכבים והוא אמרו לפני זה הפסוק וגם אלה ביין שגו ובשכר תעו: 
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+<b>עול תורה.</b> התמדת הקריאה: 
+
+<b>ועול מלכות.</b> טורח המלך וחיילותיו: 
+
+<b>ועול דרך ארץ.</b> טורח הזמן: אמר כי בשכר לקחו עול התורה יצילהו השם יתברך ויקל מעליו טורח הזמן: ואמרו פורק עול תורה שאמר אין תורה מן השמים ואיני סובלה: ואמרו חרות על הלוחו' חירות על הלוחו' רצה לומר החירות מתולדות הזמן ועניני המלכים למי שמקבל ועושה מה שנכתב על הלוחות: 
+
+
+Mishnah 6
+
+<b>בעדת אל.</b> הנה בארנו בתחלת סנהדרין שעדה אינה נופלת על פחות מי' ושם בארנו ג"כ שב"ד לא יהיו פחות מג' והם נקראים אלהים לענין המשפט: ופי' אגודה מה שאוגד אדם בידו אחת והיד יש בה ה' אצבעות שבהן יאגוד וכלל החמש אצבעות יקרא גם כן אגודה: 
+
+Mishnah 7
+
+
+
+Mishnah 8
+
+
+
+Mishnah 9
+
+הנה דבר זה מוסכם עליו מהפלוסופים ג"כ שהרגל המעלות כשיקדם לחכמה עד שיהיה קנין חזק ואחר כך ילמד החכמה אשר תזרזהו על הטובות ההם יוסיף שמחה ואהבה בחכמה ובחריצות להוסיף ממנה אחר שתעוררהו למה שהורגל וכשיקדימו קניני הדעות ואח"כ ילמד ותהי החכמה מונעת אותו ממה שיתאוה בהרגל תכבד עליו החכמה ויניחנה: 
+
+
+Mishnah 10
+
+אמר שאלו הדברים מונעין ומבטלין מעלת האדם עד שיצא מן העולם והוא אבד: 
+
+
+Mishnah 11
+
+<b>מלבין פני חבירו.</b> הוא מי שמבייש את חבירו: 
+
+מגלה פנים בתור' הוא מי שעובר על מצות התורה בפרהסיא והוא תכלית הכפירה כמו שאמר הש"י והנפש אשר תעשה ביד רמה: וענין מגלה פנים יגלה פנים ויעיז וזהו לשון כפירה והוא מפורש כן בגמרת [ירושלמי] פאה אמרו המגלה פנים בתורה העובר על ד"ת בפרהסיא כיהויקי' בן יאשיהו: 
+
+<b>מפר ברית.</b> כמשמעו: ושם אמר בכל הדברים אשר אמרו חכמים בהם שהעושה אותם אין להם חלק לעוה"ב במה אנו קיימין אם כשעשה תשובה אין לך דבר שעומד בפני בעל תשובה אלא כשלא עשה תשובה ומת ביסורין רוצה לומר שחומר החטאים והם אשר זכרו בהם אין לו חלק לעוה"ב גדול יותר משאר החטאים שהיסורין עם המיתה לא יכפרו אותם: 
+
+
+Mishnah 12
+
+<b>קל לראש.</b> קלות ידוע: 
+ונוח הוא הישוב וההנחה: ואמר בזאת הצואה כשתעמוד לפני אדם גדול המעלה שים עצמך לנגדו קל ושמש אותו ועמוד לפניו כאשר ירצה ואל תוקיר נפשך לו: וכשתהיה עם שחור השער רוצה לומר עם צעיר השנים לא תעשה כן אבל תוקיר נפשך עמו ואל תשחק ואל תתגעגע עמו: אחר כן אמר לא תחשוב שמה שהזהרתיך מהתגעגע עם צעיר השנים יתחייב שתקבל אותו בזעם ובפנים זועפים לא כן הכונה אבל צריך שתקבל כל אדם קטן וגדול בן חורין ועבד כל איש ממין האדם בשמחה. וזה יותר ממה שאמר שמאי בסבר פנים יפות: אמר המתרגם נראה לי מדברי הרב שהוא מפרש מלת מקבל מהקבלת פנים וכאילו הוא מקביל הנגזר מן מקבילות הלולאות אשר הוא מן הארמית תרגם נגד או נכח וכן אומר בזה הענין בערבי לשון פגישה והקבלה אומר פגשני פלוני בשמחה או בזעף ובלשון ההוא פירש הרב מקבל הנה ודעהו:
+
+Mishnah 13
+
+כשידור אדם נדרים ויקיימם יעלה בידו קנין ההמנע ממה שירצה שימנע ממנו ויתחזק לו הקנין ההוא ויקל עליו הפרישות ר"ל השמירה מהטומאות כמו שאמרו בחגיגה בגדי עם הארץ מדרס לפרושים: 
+
+Mishnah 14
+
+הוא היה אומר שהודעת מה שהטיבו לו שיעור הטובה היא הטבה אחרת כי פעמים שיגמול אדם טובה לאיש מבני אדם על דרך רחמנות ולא יודיעהו שיעור מה שעשה עמו מפני שהוא נבזה בעיניו: 
+
+
+Mishnah 15
+
+זה המאמר כולל דברים גדולים מאד וראוי היה זה המאמר שיהא לר' עקיבא וזהו פירושו בקצרה ועל תנאי שתדע כל מה שקדם בפרקים הקודמים אמר כל מה שבעולם ידוע אצלו ית' והוא משיג אותו והוא אמרו הכל צפוי ואח"כ אמר לא תחשוב שבהיותו יודע המעשים יתחייב ההכרח כלומר שיהיה האדם מוכרח במעשיו על מעשה מן המעשים אין הענין כן אבל הרשות ביד האדם במה שיעשה והוא אמרו הרשות נתונה ר"ל כל אדם רשות נתונה לו כמו שבארנו בפרק השמיני ואמר שדין השם יתברך עם בני אדם אמנם הוא בחסד ובטוב לא כפי הדין הראוי עליהם כמו שבאר ית' מדרכיו ואמר ארך אפים ורב חסד ואמת ואמרו רז"ל ארך אפים לצדיקי' ולרשעים. ואמר הנביא (המספר) טוב ה' לכל: ואחר כך אמר שהמעלות לא יגיעו לאדם לפי רוב גודל המעשה אבל לפי רוב מספר המעשים והוא שהמעלות אמנם יגיעו בכפול המעשים הטובים פעמים רבות ועם זה יגיע קנין חזק לא כשיעשה אדם פעל אחד גדול מפעולות הטובות כי בזה לבדו לא יגיע לו קנין חזק והמשל בו כשיתן האדם למי שראוי אלף זהובים בבת אחת לאיש א' ולאיש אחר לא נתן כלום לא יעלה בידו מדת הנדיבות בזה המעשה האחד הגדול כמו שמגיע למי שהתנדב אלף זהובים באלף פעמים ונתן כל זהוב מהם על צד הנדיבות מפני שזה כפל מעשה הנדיבות אלף פעמים והגיע לו קנין חזק וזה פעם אחת לבד התעוררה נפשו התעוררות גדולה לפעל טוב ואח"כ פסקה ממנו וכן בתורה אין שכר מי שפדה אסור במאה דינרים או עשה צדקה לעני במאה דינרים שהוא די מחסורו כמו שפדה עשרה איסרים או השלים חסרון עשרה עניים כל אחד בעשרה דינרים ואל זה ההקש וזה ענין אמרו לפי רוב המעשה אבל לא לפי גודל המעשה: 
+
+
+Mishnah 16
+
+<b>החנוני מקיף.</b> מי שיאריך חובו ולא יבקשהו לאלתר וזה המשל מבואר כונתו ידועה: ואמרו וכל הרוצה ללוות יבא וילוה מחזק הענין הקודם שאין שם הכרח אבל בבחירת האדם יעשה מה שירצה לעשותו: ואמרו והגבאים מחזירין תדיר הוא משל על המות ושאר עונשים הבאים על האדם: 
+
+<b>והכל מתוקן לסעודה.</b> כלומר תכלית כוונת כל זה חיי העולם הבא: 
+
+
+Mishnah 17
+
+רוצה לומר בזה שכל שנים מאלו כל אחד משניהם מועיל במציאות האחר ומשלים זולתו ואמנם דבריו בדעת ובבינה הוא ענין פלוסופים דק מאד ואני אזכרהו נשען על תבונת מי שעיין בזה הענין וזה שהדעת אשר יגיע לנו ונקנה אותו אמנם השיגנו המושכלות אשר נשיגם אם נפריד הצורה ונשכיל אותה או שנשיג הצורות הנפרדות במציאותם מבלתי שנשימם אנחנו דעת אבל הם במציאותם דעת וזאת ההשגה היא אשר תקרא בינה והוא הדעת ובדעת ג"כ נבין ואפשר לנו שנשיג מה שנשיג וכאילו יאמר שאם לא נשכיל מושכל אין דעת לנו ואם לא יהיה דעת לנו לא נשכיל מושכל כי בדעת נשיגהו והבנת זה הדבר קשה מאד ואפילו מן הספרים המחוברים בו כל שכן מכאן ואמנם אנחנו מישרים עליו הדרך הישרה לבד: כל שמעשיו. כבר פירשנו וביארנו אלה הדברים בזה הפרק מדברי רבי חנינא בן דוסא: 
+
+
+Mishnah 18
+
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+זה מבואר וכבר זכרנו ענינו בפרקים הקודמים: 
+
+
+Mishnah 2
+
+כבר בארנו פירוש זה המאמר בפרק י' מסנהדרין וכבר העירו חכמים ע"ה על חדוש נפלא בתורה יש בו זרוז על מעשה המצות והוא אמרו אז יבדיל משה שלש ערים בעבר הירדן וגו' בידוע שאינן מועילות שלא יהיה בהן דין ערי מקלט עד שיובדלו השלש האחרות שבארץ ישראל אמרו יודע היה משה רבינו עליו השלום שאין שלש ערים שבעבר הירדן קולטות עד שיובדלו השלש שבא"י שנא' שש ערי מקלט תהיינה ואמנם הבדיל אלו מפני שאמר הואיל ובאה מצוה לידי אקיימנה ואם כיוצא בזה במשה רבינו ע"ה משיג האמתות שלם שבשלמי' נכסף להוסיף חצי מצות עשה על כל מעלתו ושלמותו אין צריך לומר שיעשו מי שנצטרעה נפשם והוחזק צרעתה וקדמה: 
+
+
+Mishnah 3
+
+ואמר שאי אפשר שלא יהיה לכל אדם עת שיוכל להזיק בו או להועיל ואפילו בדבר מועט: 
+
+
+Mishnah 4
+
+כבר בארנו וזכרנו בפרקים הקודמי' שהענוה היא ממעלו' המדות והיא ממוצעת בין הגאוה ושפלות הרוח ואין לה שם אחר רק ענוה ולגאוה יש שמות רבים בלשון עברי גבה לב עינים רמות וגאה ורם ומשמות החכמים ז"ל רוח גבוה וגסות הרוח ומתגאה. וכנגדן שפלות הרוח וכבר בארנו בפרק הרביעי שאדם צריך לו שיטה מעט לאחד מן הקצוות עד שיעמוד באמצע המעשים על צד הסייג אבל במדה הזאת לבדה בין שאר המדות ר"ל בגאוה לגודל חסרון זאת המדה אצל החסידים ודעתם בנזקה רחקו ממנה עד הקצה האחרון ונטו אל שפלות הרוח לגמרי עד שלא ישאירו בנפשם מקום לגאוה כלל והנה ראיתי בספר מספרי המדות שנשאל לא' מן החשובים החסידים ונאמר לו איזה יום הוא ששמחת בו יותר מכל ימיך אמר יום שהייתי הולך בספינה והיה מקומי בפחות שבמקומות הספינה בין חבילות הבגדים והיו בספינה סוחרים ובעלי ממון ואני הייתי שוכב במקומי ואחד מאנשי הספינה קם להשתין ואהי נקל בעיניו ונבזה שהייתי שפל בעיניו מאד עד שגלה ערותו והשתין עלי ותמהתי מהתחזק תכונת העזות בנפשו וחי השם לא כאבה נפשי למעשהו כלל ולא התעורר ממני כחי ושמחתי שמחה גדולה כשהגעתי לגבול שלא יכאיבני בזוי החסר ההוא ולא הרגישה נפשי אליו ואין ספק שזאת תכלית שפלות הרוח עד שיתרחק מן הגאוה: ואני זוכר עתה קצת מה שזכרו חכמים בשבח הענוה וגנות הגאוה ומפני זה צוה זה להתקרב אל השפלות ואמר מאד מאד הוי שפל רוח מפחדו שישאר האדם על הענוה לבדה כ"ש שיהיה אצלו מעט מן הגאוה אחר שהוא קרובה אליה מפני שהענוה ממוצעת כמו שזכרנו. ואמרו בשבח הענוה מה שעשתה החכמה כתר לראשה עשתה הענוה עקב לסוליתה פי' למנעלתה דכתיב ראשית חכמה יראת ה' זאת הראיה שיראת השם גדולה מן החכמה והיא סבת מציאותה ואומר עקב ענוה יראת השם כלומר שיראת השם תמצא בשולי הענוה א"כ הענוה גדולה מן החכמה הרבה: ואמרו דבר זה כתוב בתורה ושנוי בנביאים ומשולש בכתובים כל מקום שאתה מוצא גדולתו של הקב"ה שם אתה מוצא ענותנותו כתוב בתורה האל הגדול וגו' וכתיב בתריה עושה משפט יתום ואלמנה. ושנוי בנביאים דכתיב כי כה אמר רם ונשא שוכן עד וקדוש שמו מרום וקדוש אשכון וסמיך ליה ואת דכא ושפל רוח. ומשולש בכתובים דכתיב סולו לרוכב בערבות ביה שמו וכתיב בתריה אבי יתומים ודיין אלמנות ויש לך ללמוד ממשה רבינו ע"ה אשר נשלמו בו מעלות השכליות ומעלות המדות כלן מכוונות למדרגת הנבואה אב בתורה אב בחכמה אב בנבואה ושבחו השם יתברך על כל אדם במדת הענוה ואמר והאיש משה עניו מאד מכל האדם ואמרו מאד מופת לרוב ענותנותו והטותו לצד הקצה האחרון וכן תמצאהו אומר ונחנו מה. וכן בדוד משיח אלהי יעקב ונעים זמירות ישראל והוא מלך נכבד שגדלה מלכותו וחזקה חרבו ושיעדו הש"י לנו ע"י משה רבינו ע"ה והוא הכוכב אשר דרך מיעקב כמו שבארו רז"ל והוא נביא וגדול שבשבעים זקנים כמו שאמר יושב בשבת תחכמוני ועם כל זה אמר לב נשבר ונדכה אלהים לא תבזה והרבה מאילו מעלות המורות על תכלית הענוה. ומה שאמרו רז"ל בגאוה אמרו כל אדם שיש בו גסות הרוח כאילו עובד עבודת כוכבים כתיב הכא תועבת ה' כל גבה לב וכתיב התם ולא תביא תועבה אל ביתך ואמרו כאילו כפר בעיקר שנאמר ורם לבבך ושכחת את ה'. ואמרו שחטא הגאוה כמי שבא על העריות אמר תועבת ה' כל גבה לב ואמר כי את [כל] התועבות האל ואמרו שהמתגאה הוא בעצמו אצל הש"י כעבודת כוכבים עצמה והביאו ראיה מאמרו חדלו לכם מן האדם אשר נשמה באפו כלומר גבה רוח כי במה נחשב הוא אל תקרי במה אלא במה. ואמרו שהמתגאה ראוי להורגו ואמרו כל מי שיש בו גסות הרוח ראוי לגדעו כאשרה כתיב הכא ורמי הקומה גדועים וכתיב התם ואשריהם תגדעון. ואמרו שהש"י לא יחיה המתגאים בתחיית המתים באמרם כל אדם שיש בו גסות הרוח אין עפרו ננער שנא' הקיצו ורננו שוכני עפר מי שנעשה עפר בחייו ר"ל הענוים הם אשר יחיו והפליגו בזה ואמרו כל אדם שיש בו גסות הרוח שכינה מיללת עליו שנא' וגבוה ממרחק יידע והרבה מדבריהם באמרם שהצרעת עונש המתגאים אמרו לשאת ולספחת ולבהרת ואין שאת אלא גבוה שנא' הגבעות הנשאות כאילו אמר למתגאה הספחת: וסוף שאמרו בשמתא מאן דאית ביה ובשמתא מאן דלית ביה ר"ל שאין ראוי להיות האדם שפל רוח לגמרי מפני שאינו מן המעלות ושערוהו על דרך משל חלק מארבעה וששים ר"ל כשנשים הגאוה בקצה א' ושפלות הרוח בקצה אחר יהיה ביניהם רחב ארבעה וששים חלקים שיהיה האדם עומד בחלק ס"ג אינו רוצה במצוע בזאת המדה לבדה לברוח מן הגאוה שאם יחסר חלק א' ויקרב אל הגאוה יותר יכנס תחת השמתא וזה היה דעת רבא בענוה אבל רב נחמן פסק ואמר שאין ראוי שיהיה לאדם ממנה ר"ל מן הגאוה לא חלק גדול ולא חלק קטן מפני שאין חטאו מעט שישים האדם תועבת ה' אין ראוי להתקרב אליו אמר בזה הענין רב נחמן בר יצחק אמר לא מינה ולא מקצתה. ומי זוטרא מאי דכתיב כי תועבת ה' כל גבה לב ולחזוק זה החטא הארור אמר זה מאד מאד הוי שפל רוח שתקות אנוש רמה רוצה לומר שאתה צריך להכריח נפשך עד שתרחיק ממנה הגאוה בחשבך באחרית הגוף והוא שובו רמה: 
+אתה יודע מן הכתוב שהשוגג יש לו חטא ומפני זה צריך כפרה בקרבן והשם יתברך אמר בו ונסלח לו מחטאתו אשר חטא אבל אינו כמזיד חלילה ליושר דרכו הי"ת להשוות המזיד והשוגג בדבר מן הדברים אבל כוונתו הנה שחלול השם אם יהיה במזיד או בשוגג נפרעין ממנו בגלוי אם היה מזיד עונש מזיד ואם היה שוגג עונש שוגג אבל שני העונשים בגלוי: 
+
+Mishnah 5
+
+אחרי אשר הסכמתי שלא אדבר בזאת הצוואה מפני שהיא מבוארת ולדעתי ג"כ שדברי בה לא יאות לרוב חכמי התורה הגדולים ואפשר לכולן חזרתי מהסכמתי ואדבר בה מבלתי שאשגיח לקודמים או לנמצאים. דע שזה שאמר שלא תעשה התורה קורדום לחפור בו כלומר לא תחשבהו כלי לחיות בו ובאר ואמר כי כל מי שיהנה בעולם הזה בכבוד התורה נוטל חייו מן העולם פירוש מחיי העולם הבא והתעוותו בני האדם בזה הלשון הנגלה והשליכוהו אחרי גיום ונתלו בפשטי הדברים שלא יבינום ואני אפרשם וקבעו להם חוקים על יחידים ועל קהלות והביאו בני אדם לחשוב בסכלות גמורה שזה מחוייב וראוי שיעזרו חכמים והתלמידים והאנשים המתעסקים בתורה ותורתן אומנותן וזה הכל טעות ולא נמצא בתורה ולא בדברי החכמים דבר שיאמת אותו ולא רגלים שישען עליהם כלל שאנחנו כשנעיין בדברי רז"ל לא נמצא אצלם שהיו מבקשים ממון מבני אדם ולא היו מקבצים ממון לישיבות הנכבדות והיקרות ולא לראשי גליות לא לדייניהם ולא למרביצי התורה ולא לא' מהגדולים ולא לשאר בני אדם מן העם אבל נמצא בכל דור ודור בכל קהלותיהם שהיה בהן עני בתכלית עניות ועשיר גדול בתכלית העושר וחלילה לי לחשוד הדורות ההם שהם לא היו גומלי חסד ונותני צדקה כי אמנם העני ההוא אילו פשט ידו לקחת היו ממלאים ביתו זהב ופנינים אלא שלא היה רוצה אבל היה מסתפק במלאכתו שהיה מתפרנס בה אם בריוח אם בדוחק והיה בז למה שבידי אדם כי התורה מנעתו מזה וכבר ידעת שהלל הזקן היה חוטב עצים והיה לומד לפני שמעיה ואבטליון והיה עני בתכלית העניות ומעלתו היתה כאשר ידעת מתלמידיו אשר נמשלו כמשה ואהרן ויהושע והקטן שבתלמידיו רבן יוחנן בן זכאי ואין ספק למשכיל שאילו היה מורה לאנשי דורו ליהנות מהן לא היו מניחין אותו לחטוב עצים. ור' חנינא בן דוסא שיצאה בת קול ואמרה כל העולם [כלו] אינו נזון אלא בשביל חנינא בני וחנינא בני די לו בקב חרובין מע"ש לע"ש ולא היה מבקש מבני אדם וקרנא היה דיין בא"י והוא הוה דלי דולא וכשהיו באין בעלי הדין לפניו היה אומר תנו לי מי שידלה במקומי או תנו לי כדי בטילתי ואדון לכם ולא היו ישראל שבדורם לא אכזרים ולא בלתי גומלי חסדים ולא מצאנו חכם מן החכמים *עניים שהיה מגנה אנשי דורו על שלא היו מעשרים אותם חלילה להם אבל הם בעצמם היו חסידים מאמינים האמת לעצמם והיו מאמינים בהשי"ת ובתורת משה אשר בה יזכה האדם לחיי העוה"ב ולא היו מתירים לעצמם לבקש ממון מבני אדם והיו רואים שלקיחתו היה חלול השם בעיני ההמון מפני שיחשבו שהתורה מלאכה מהמלאכות אשר יחיה בהם אדם ותתבזה בעיניהם ויהיה מי שעושה זה דבר השם בזה ואמנם התעו אלה המתגברין לחלוק על האמת ועל הפסוקים הפשוטים והנגלים בלקיחת ממון בני אדם ברצונם או על כרחם מהמעשים אשר ימצאו בגמ' מאנשי בעלי מומין בגופותיהם או זקנים באו בימים עד שא"א להם לעשות מלאכה שאין תחבולה להם אלא לקחת ממון מאחרים ואם לא מה יעשו הימותו זה לא צותה התורה ואתה תמצא המעשה אשר הביאו ראיה ממנו באמרם היתה כאניות סוחר ממרחק תביא לחמה בבעל מום שאינו יכול לעשות מלאכה אבל עם היכולת לא המציא אליו התורה דרך: ורב יוסף היה מוליך עצים ממקום למקום והיה אומר (יפה) [גדולה] מלאכה שמחממת בעליה ר"ל עם טורח אבריו כי בהוליכו העצים הכבדים היה מתחמם גופו בלא ספק והיה משבח זה ושמח בו והיה נהנה במה שחלק לו השם ית' מה שאצלו במעלות ההסתפקות ושמעתי המשוגעים המבוהלים הנתלים בראיות שהביאו באמרם הרוצה ליהנות יהנה כאלישע והרוצה שלא ליהנות אל יהנה כשמואל הרמתי וזה אינו דומה לזה אשר מביאים כלל אבל זה אצלי הטעה גדולה מהביא ראיה ממנו מפני שהוא מבואר ואינו מקום שיטעה האדם בו שאלישע לא היה מקבל ממון מבני אדם כ"ש שלא היה מבקש מהם וקובע להם חוקים חלילה לשם אמנם היה מקבל כבוד לבד כשהיה מאכסן אותו אדם בעברו עליו להיות בבית אצלו והיה אוכל לחמו בלילה ההוא או ביום ההוא והיה שב לעסקיו ושמואל לא היה נכנס לבית אדם ולא היה אוכל משום אדם וכיוצא בזה אמרו חכמים ז"ל שתלמיד חכם כשירצה להדמות בזה עד שלא יכנס לבית אדם הרשות בידו ואם ירצה להתאכסן אצל אדם בעברו עליו לצורך הוצאת הדרך הרשות בידו מפני שכבר הזהירו מלאכול אצל כל אדם שלא לצורך ואמרו ת"ח המרבה סעודתו בכל מקום וכו' ואמרו כל סעודה שאינה של מצוה אסור להת"ח ליהנות ממנה ולמה אאריך בזה הענין ואמנם אזכיר המעשה אשר התבאר בגמ' והוא שאדם א' שהיה לו כרם והיו נכנסים בו הגנבים וכל פעם אשר היה רואה אותן בכל יום [היה] מוצא פירותיו מתמעטין והולכין ולא היה ספק בו שאחד מן הגנבים נתן עיניו בו והיה מצטער מזה כל ימי הבציר עד שבצר ממנו מה שבצר וצמקם עד שיבשו ואסף הצמוקים ודרך בני אדם כשיאספו הצמוקים שיפלו מהם גרגרים מן התאנים ומן הענבים ומותר לאכלן מפני שהם הפקר וכבר הניחום בעלים למעוטם למוצאיהם ובא ר' טרפון במקרה יום א' לכרם ההוא וישב ולקט מן הצמוקים שנפלו והיה אוכל אותם ובא בעל הכרם וחשב שזה היה הגנב שגנב ממנו כל השנה ולא היה מכיר אותו אבל שמע עליו ולקחו מיד והתחזק עליו ושם אותו בשק אחד ושם אותו על גבו להשליכו בנהר וכשראה ר' טרפון כך צעק ואמר אוי לו לטרפון שזה הרגו וכששמע בעל כרם הניחו וברח לדעתו שחטא חטא גדול והיה רבי טרפון מצטער מן היום ההוא והלאה כל ימיו ומתאבל על מה שאירע לו שהציל את עצמו בכבוד התורה והוא היה עשיר גדול והיה יכול לומר הניחני ואני אתן לך כך וכך זהובים והיה נותנם לו ולא היה צריך להודיע שהוא ר' טרפון והיה מציל את עצמו בממונו ולא בתורה ואמרו כל ימיו של אותו צדיק היה מצטער על דבר זה ואמר אוי לי שהשתמשתי בכתרה של תורה שכל המשתמש בכתרה של תורה אין לו חלק לעוה"ב ונעקר מן העולם ואמרו בזה משום דר' טרפון עשיר גדול היה וה"ל לפיוסיה בדמים. וכן פתח רבינו הקדוש ע"ה אוצרות בשנת רעבון ואמר כל מי שירצה לבא לקחת פרנסתו יבוא ויתפרנס ובלבד שיהיה ת"ח ובא ר' יונתן בן עמרם ועמד לפניו והוא לא היה מכיר אותו אמר לו רבי פרנסני א"ל קרית לא שנית לא אלא במה אפרנסך אמר לו פרנסני ככלב וכעורב ר"ל אע"פ שאין בי חכמה כמו שיפרנס הש"י חיה טמאה ועוף טמא שאין ע"ה פחות מהם ונתן לו ואח"כ נתחרט באשר פתהו בדבריו ואמר אוי לי שנהנה ע"ה מנכסי ואמרו לו השומעים מה שאירע לו אולי יונתן בן עמרם תלמידך הוא שאינו רוצה ליהנות בכבוד התורה כשיוכל להשמר מזה ואפי' בתחבולה וחקר ומצא הענין כן וב' המעשים האלה ישתיקו כל חולק בזה הענין. ואמנם הדברים אשר התירה אותם התורה לת"ח הוא שיתנו ממונם לאדם לעשות בו סחורה בבחירתו ויהיה השכר כולו להם אם ירצה והעושה זה יש לו שכר גדול עליו וזהו מטיל מלאי לכיס של ת"ח ושתמכר סחורתם לפני כל סחורה ושיקנו להם בתחלת השוק אלה הם חוקים שקבע להם הי"ת כמו שקבע המתנות לכהן והמעשרות ללוי לפי מה שבא בקבלה כי שתי הפעולות האלה יעשו אותם סוחרים קצתם עם קצתם על דרך כבוד ואע"פ שאין שם חכמה כדי הוא ת"ח להיות כע"ה נכבד וכן הקילה התורה מתלמידי חכמים חקי הארנוניות ואכסניות החיל וחקים המיוחדים בכל איש ואיש והם הנקראים כסף גלגולת יפרעו בעבורם הקהל וכן בנין החומות וכיוצא בהן ואפילו היה הת"ח בעל ממון לא יתחייב דבר מכל זה וכבר הורה רבי' יוסף הלוי ז"ל לאיש במקום אחד שהיו לו גנות ופרדסים שהיה חייב בעבורם אלפי זהובים ואמר שיפטר מתת בעבורם דבר מכל מה שזכרנו מפני שהיה ת"ח ואע"פ שהיה נותן במס ההוא אפילו עני שבישראל וזהו דין תורה כמו שפטרה התורה מחצית השקל מן הכהנים כמו שבארנו במקומו ומה שדומה לזה: 
+
+
+Mishnah 6
+
+כבוד התורה הוא בהוראת הזריזות בעשייתה ויכבד החכמים המעמידים אותה והספרים אשר חברו בה וכן חלול התורה הפך הג': 
+
+
+Mishnah 7
+
+בהוראה גס לבו להתגבר להורות מבלי יראה ופחד: 
+
+
+Mishnah 8
+
+התורה התירה לאיש מומחה לרבים לדון יחידי כמו שבארנו בסנהדרין אבל זהו דבר תורה והזהיר הנה ממנו קצת על צד המוסר ולא על צד האיסור. ואמר כשיחלוקו עליך חביריך בדעת מן הדעות לא תכריחם לקבל סברתך מפני שהם מכירים אם יש להם לקבלה ואינו ברשותך להכריחם לקבל את דעתך: 
+
+
+Mishnah 9
+
+אמר כי העוסק בתורה והוא עני ודל ועם כל זה יצער נפשו לעסוק בה לסוף יעסוק בה מעושר ומאשר לא יהיה לו מה שיטרידהו מן הקריאה ומי שלא יעסוק בתורה מפני רוב הממון להתעסקו במאכל ובמשתה ובמנוחה לסוף יתרושש ויצר לו הזמן עד שיהיה סבת בטולו בקריא' טרדתו בלחם למאכלו: 
+
+
+Mishnah 10
+
+אמר הוי ממעט בסחורה והתמד על התורה והוי שפל רוח בפני כל אדם ר"ל שלא תהא שפל רוח בפני הגדולים לבד אמנם בפני כל אדם עד שכשתשב עם איזה אדם שיהיה יהא ספורך עמו כאלו הוא גדול במעלה יותר ממך וזה כולו לברוח מן הגאוה כמו שבארנו: וענין בטלים הרבה כנגדך הוא שיש דברים הרבה המבטלים ויצטרכו למי שנתעסק בהן וכשלא תתעסק בתורה יטרידך הזמן באחד מן הדברים ההם: 
+
+
+Mishnah 11
+
+פרקליט הוא [האיש] המליץ טוב על האדם לשלטן: קטיגור הוא הפך זה והוא המלשין האדם למלך ומשתדל להמיתו: ואמרו שהתשובה אחר המעשים הרעים או המעשים הטובים בתחלת הענין כל אחד משני הענינים האלה מונעים מבא המכות והחלאים באדם: 
+
+
+Mishnah 12
+
+
+
+Mishnah 13
+
+אלו השלש מעלות טובות נתנו לאומה זו בתחלת נתינת התורה והן הכהונה והמלכות והתורה כהונה זכה בו אהרן מלכות זכה בו דוד וכתר תורה מונח לכל מי שירצה להתעטר בו ואמרו רז"ל ושמא תאמר שזה הכתר פחות הוא משנים האחרים אינו כן אבל גדול הוא משניה' ובו יהיו השנים שנא' בי מלכי' ימלוכו ורוזני' יחוקקו צדק ואמר בי שרים ישורו וגו' אבל כתר שם טוב מגיע מאת התורה ר"ל ידיעתה והמעשה בה כי בהן יגיע השם הטוב האמיתי:  
+
+Mishnah 14
+
+אמר בקש מקום הקריאה והלמוד כי עם זולתך יתכן לך הקריאה ותתקיים ולא תשען על תבונתך ותאמר שאינך צריך לחברים ולתלמידים שיעוררוך:
+
+Mishnah 15
+
+אמר שבהיות האדם תלמיד למי שהוא חכם ממנו יותר טוב לו ויותר ראוי מהיותו רב לפחות ממנו כי בענין הראשון יוסיף ובענין השני יחסר ואתה תבין ממה שבארנו בסנהדרין שהן שמו מטעם מעלין בקדש ולא מורידין ראש ישיבה של עשרים ושלשה סוף של אחד ושבעים מישיבה גדולה שראו שהם הוסיפו לו בזה מעלה:  
+
+Mishnah 16
+
+טרקלין הוא ההיכל ופרוזדור הוא בית שער והמשל מבואר והכונה ידועה שבעוה"ז יקנה האדם המעלות שבהן יזכה לעוה"ב כי זה העולם אמנם הוא דרך ומעבר לעוה"ב: 
+
+
+Mishnah 17
+
+כבר בארנו בפ' י' מסנה' שאין אחר המות שלמות ולא תוספת אמנם ישלים האדם ויוסיף מעלה בעוה"ז ואל זה רמז שלמה באמרו כי אין מעשה וחשבון ודעת וחכמה בשאול אשר אתה הולך שמה אבל הענין ההוא אשר ילך האדם עליו ישאר לעולם ולזה צריך שישתדל האדם בזה הזמן הקצר ולא יאבד זמנו אלא בקנות המעלות לבד מפני שהפסדו מרובה אחר שאין לו תמורה ולא תקנה וכאשר ידעו החסידים זה לא ראו לכלותו אלא בחכמה ובתוספת המעלות והרויחו זמנם כולו על דרך האמת ולא פזרו ממנו בעניני הגשמי' אלא זמן קצר מאד ובדבר הצריך שאי אפשר זולתו ואחרים הוציאו זמנם כולו בגשמיות לבד ויצאו ממנו כאשר באו כל עמת שבא כן ילך והפסידוהו כולו הפסד עולמית וההמון כולם יהפכו האמת בזאת השאלה ויאמרו שהכת הראשונה הפסידו העולם והכת האחרונה הרויחו העולם והענין בהפך כמו שספרנו והם שמים חושך לאור ואור לחושך ואוי למאבדים האמת והענין הזה עשה שלמה ע"ה עיקר בקהלת בשבחו הרווחת העולם וגנותו הפסדו ובארו שאין ריוח וקנין אחר המות מן הדבר אשר יבצר ממנו הנה וזה כולו אמת וכשתבחן הספר ההוא בזאת הבחינה יתבאר האמת: 
+
+
+Mishnah 18
+
+זה מבואר והם עניני מוסרים בתקוני חברת בני אדם בהפיל הדבר במקומו המועיל: 
+
+
+Mishnah 19
+
+חרון אפו לא נאמר אלא אפו מלמד שמוחלין לו כל עונותיו ואע"פ ששלמה אמר בחכמתו זאת הצואה אבל זה החכם היה מוכיח בזאת המדה ומזהיר מזאת העבירה: 
+
+
+Mishnah 20
+
+אמר שהלמוד בימי הילדות יתקיים ולא יקל לשכחו והענין מן הלמוד בימי הזקנה בהפך וזה מבואר ונראה לעין. אמר ר' יוסי כי חכמת הבחורים יש בה שאלות וספקות בלתי מזוקקות ולא נמלטו מן הקושיות כי לא ארכו להם הימים לשנות תלמודם ולהסיר הספקות ואמר רבי לא תבחן היין בקנקניו כי יש קנקן חדש ובו יין ישן וקנקן ישן ריקם ואין דבר בו כן יש בחורים ששאלותיהם וחכמותיהם זכות לא התערב בהם ספק כיין ישן שנבדלו שמריו ממנו ויש זקנים שאין להם חכמה כלל ואין צריך לומר שאין להם חכמה מעורבת ומבולבלת:  
+
+Mishnah 21
+
+אמר הקנאה והתאוה ואהבת הכבוד מוציאין את האדם מן העולם והוא כי באלה המדות או באחת מהן יפסיד אמונת התורה בהכרח ולא יגיעו לו לא מעלות שכליות ולא מעלות המדות: 
+
+
+Mishnah 22
+
+אמר לידע להודיע ולהוודע רוצה בו שיודע העתידים להולד ואשר הם נולדים עתה וימותו ואשר יחיו אחר המות ונלמד משלש הכתות האלה שהוא היוצר והוא הבורא ואמרו הוא הדיין והוא עתיד לדון רוצה בו שהוא שופט עתה את הכל בחיים ובמות ובשאר עניני העולם והוא ג"כ עתיד לדון אשר יחיו לעוה"ב בגמול ועונש: ואמר ולא מקח שוחד הוא כמו שאמר ג"כ בתורה אשר לא ישא פנים ולא יקח שחד ואין ענינו שלא יקח שחד להטות הדין כי זה מן השטות שירוחק מן הש"י מה שלא יצוייר ואף לא ידומה כי איך יצוייר לו שחד ומה יהי השחד אבל ענינו מה שבארנו שהוא לא יקח שחד הטובות כמו שיעשה אדם אלף טובות ורעה אחת שלא ימחול הש"י מעבירה ההיא לרוב טובותיו ויחסר לו מאלף טובותיו טובה אחת או יותר אבל יענש על זאת הרעה האחת ויגמלהו על הטובות ההם כולם וזהו ענין לא יקח שוחד והוא כמו לא ישא פנים שיענש הגדול במעלות על דבר מועט כמו שנענש משה רבינו ע"ה על חטא הכעס כמו שבארנו בפרקים הקודמים וגמול עשו הרשע על כבוד אב ואם ונבוכדנצר על כבוד הש"י כמו שהתבאר בסנהדרין וזהו ענין ולא משוא פנים: ובחון מאמר שעל כרחך אתה נולד ומה שדבק בו שהוא זכר ענינים טבעיים שאין בחירה לאדם בהן שעליהם אמרו רז"ל הכל בידי שמים חוץ מיראת שמים ולא אמר על כרחך אתה חוטא או עובר או מהלך או עומד ומה שדומה לזה שאלו כולם ענינים שהם ברשות האדם ואין הכרח בהם כמו שבארנו בפרק החמישי: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+בעשרה מאמרות כשתסתכל בכל מה שבא במעשה בראשית ויאמר תמצאם תשעה ובראשית עשירי ואף ע"פ שלא התבאר בו מלת ויאמר הענין מורה עליו וכאילו אמר ויאמר אלהים יהיו השמים והארץ כי לא נהיו מבלתי מאמר והיה יכול לספר בריאה כולה במאמר אחד כשיאמר ויאמר אלהים יהיו שמים וארץ ויהי רקיע ויקוו המים וגו' ואמנם ייחד מאמר לכל ענין להודיע גודל זה המציאות וטוב סדרו ושמפסידו מפסיד דבר גדול ומתקנו יתקן דבר גדול רוצה לומר שמפסידו מי שיפסיד נפשו אשר בידו לתקנה ולהפסידה וכאילו הוא התכלית האחרון מכלל המציאות אשר אמר בו עשרה מאמרות כמו שבארנו בפתיחת חבורנו זה: 
+
+
+Mishnah 2
+
+אלו הדורות הם דברי התורה פלוני הוליד פלוני על הסדר וזכר זה ומה שאחריו מפני זכרו עשרה מאמרות שבהן מוסר לאדם לזרז אותו ולתקן נפשו במעלות המדות ובמעלות השכליות שזהו כוונת זאת המסכתא: 
+
+
+Mishnah 3
+
+הי' נסיונות שנתנסה אברהם אבינו כולם דבר הכתוב. הא' הגרות באמרו יתברך לך לך מארצך וגו'. הב' הרעב אשר נמצא בארץ כנען בבואו שם והוא יעדו ואעשך לגוי גדול וזה נסיון גדול והוא אמר ויהי רעב בארץ. והג' חמס המצרים עליו בהלקח שרה לפרעה. הד' הלחמו בד' מלכים. הה' לקחו הגר לאשה אחר שנואש מהוליד משרה. הו' הוא המילה אשר צוה בה בימי הזקנה. הז' חמס מלך גרר עליו בלקחו שרה גם כן. הח' גרש הגר אחרי הבנותו ממנה. הט' הרחקת בנו ישמעאל והוא אמרו יתברך אל ירע בעיניך על הנער וגו' וכבר העיד הכתוב איך היה קשה בעיניו הדבר הזה באמרו וירע הדבר מאד בעיני אברהם אלא ששמר מצות הש"י וגרשם. העשירי עקדת יצחק: 
+
+
+Mishnah 4
+
+אבל הי' נסים שנעשו לאבותינו במצרים הוא הנצלם מן הי' מכות והיות כל מכה ומכה מיוחדת במצרים ולא בישראל ואלו הם נסים בלא ספק ולשון התורה בכל מכה ומכה מהם שהביא הקב"ה על המצריים מלבד מכת הכנים שלא באר זה אלא שהוא ידוע שלא ענש ישראל אבל היו נמצאים אצלם ולא היו מצערים אותם וכן בארו החכמים אבל בשאר המכות התבאר בהם הענין אמר בדם ולא יכלו מצרים לשתות מים מן היאור ראיה שהנזק היה משיג אותם לבדם ואמר בצפרדעי' ובאו בביתך ובחדר משכבך וגו' ואומר בערוב והפליתי ביום ההוא את ארץ גושן וגו'. ואמר בדבר וממקנה בני ישראל לא מת אחד ואמר בשחין כי היה השחין בחרטומים ובכל מצרים. ואמר בברד רק בארץ גושן אשר שם בני ישראל לא היה ברד. ואמר בארבה ויעל הארבה על כל ארץ מצרים ואמר בחושך ולכל בני ישראל היה אור במושבותם. אבל היו"ד נסים שהיו על הים הם קבלה. הראשון הבקעת המים כפשוטו של פסוק ויבקעו המים. הב' שאחר שבקעו נעשה כקובה עד ששב כדמות גג ולא מקורה ולא משופע והיה הדרך כאילו היה נקב במים והמים מימין ומשמאל וממעל הוא מאמר חבקוק נקבת במטיו ראש פרזיו. הג' שארצו נתקשה ונקפל להם כאמרו הלכו ביבשה ולא נשאר בקרקעיתו שום חומר וטיט כבשאר נהרות. הד' שדרכי מצריים היו בחומר מדובק והוא אמרו חומר מים רבים. והה' שנבקעו לדרכים רבים כמספר השבטים כעין קשת עגול על זאת הצורה והוא אמרו לגוזר ים סוף לגזרים. והו' שנקפאו המים ונתקשו כאבנים ועל זה אמר שברת ראשי תנינים על המים ר"ל שנתקשו המים עד ששבו בענין שישבור הראשים עליהם. והז' שלא נקפאו כקפיאת שאר המים הנקפאים ר"ל חתיכה אחת אבל היו חתיכות רבות כאילו הם אבנים וסדרו קצתם על קצתם והוא אמרו אתה פוררת בעזך ים. והח' שנקפה כזכוכית או כשהם ר"ל בהיר עד שיראו קצתם אל קצתם בעברם בו והוא אמרו חשכת מים עבי שחקים ר"ל שקבוץ המים היה כעצם השמים לטוהר שהוא בהיר. והט' שהיו נוזלים ממנו מים מתוקים והיו שותים אותם. והיו"ד שהיו נקפים בעת שהיו נוזלים אחר שלקחו מהם מה ששתו עד שלא היו יורדין לארץ והוא אמרו נצבו כמו נד נוזלים ר"ל הדבר הנוזל היה נקפה בלב ים ומצאנו בקבלה ג"כ שהמצריים באו עליהם מכות על הים יותר ממכות מצרים אבל כלם היו מעשרה המינים ההם אשר ירדו במצרים ונחלקו למינים רבים על הים ואל זה רמז באמרו אלה הם האלהים המכים את מצרים בכל מכה במדבר ר"ל במדבר ים סוף. אבל העשרה נסיונות שנסו אבותינו את המקום כולם דברי הכתוב הם. הראשון על ים סוף באמרם המבלי אין קברים במצרים. והב' במרה הוא אמרו וילונו העם על משה לאמר מה נשתה. והג' במדבר סין כשבקשו המן והוא אמרם מי יתן מותנו ביד ה' וגו'. הד' מריתם בהניח המן עד הבקר והוא אמרו ויותירו אנשים ממנו עד בקר. והה' מריתם בבקשם אותו ביום השבת כמו שנאמר ויהי ביום השביעי יצאו מן העם ללקוט. והו' ברפידים על המים ג"כ. והז' בחורב במעשה העגל. והח' בתבערה בהיותם מסופקים במקום ההוא באמרו התאוננים והוא אמרו ויהי העם כמתאוננים. והט' בקברות התאוה בבקשם הבשר אמרו והאספסוף אשר בקרבו התאוו תאוה. והיו"ד במדבר פארן בענין המרגלים ושם נאמר וינסו אותי זה עשר פעמים ולא שמעו בקולי: 
+
+Mishnah 5
+
+כבר ידעת שהמזבח היה באמצע העזרה ואנו עתידים לבאר זה במקומו והיה מגולה לשמים ועם כל זה לא היו מכבין הגשמים אש המערכה ולא היה מפזר הרוח את עמוד העשן העולה מן הקרבנות אבל בעת ההקרבה היה האויר צח והיו עומדים בעזרה כל אחד בצד חברו ובעת ההשתחויה לא היו לוחצים זה את זה לרוב מוראם וישובם במקום ההוא: 
+
+
+Mishnah 6
+
+<b>אף צבת בצבת עשויה.</b> קמייתא מאן עבדה כבר זכרנו לך בפרק הח' שהם לא יאמינו בחדוש הרצון בכל עת אבל בתחלת עשיית הדברים שם בטבע שיעשה בהם כל מה שיעשה הן יהיה הדבר שיעשה מאדי. והוא הדבר הטבעי. או יהיה חדוש לעתים רחוקים והוא המופת הכל בשוה על כן אמרו שביום הששי שם בטבע הארץ שתשקע קרח ועדתו ולבאר שיוציא המים ולאתון שידבר וכן השאר. וכתב היא התורה הכתובה לפניו ית' כמו שאמר ולא נודע איך הוא והוא אמרו ואתנה לך את לוחות האבן והמכתב הוא הכתיבה שעל הלוחות כמו שאמר והמכתב מכתב אלהים הוא חרות על הלוחות. ואולי תאמר אחרי שכל הנפלאות כולם הושמו בטבעי הדברים ההם מששת ימי בראשית למה ייחד אלו העשרה דע שלא ייחדם לומר שאין שום מופת שהושם בטבע הדברים רק אלו אבל אמר שאלו נעשו בין השמשות לבד ושאר הנפלאות והמופתים הושמו בטבעי הדברים אשר נעשו בם בעת העשותם תחלה ואמרו על דרך משל שיום שני בהחלק המים הושם בטבע שיחלק ים סוף למשה והירדן ליהושע וכן לאליהו וכן לאלישע ויום רביעי כשנברא השמש הושם בטבעו שיעמוד בזמן פלוני בדבר יהושע אליו וכן שאר הנפלאות מלבד אלו העשרה שהושמו בטבעי הדברים ההם בין השמשות: ושמיר הוא שרץ קטן חוצב האבנים הגדולות בעברו עליהם ובו בנה שלמה את בית המקדש: וצבת הוא כלי שיקח בו הנפח הברזל החם עד שיעשה בו מה שיעשה: 
+
+
+Mishnah 7
+
+הנני מפרש תחלה אלו המדות שנכפלות הרבה בדברי חכמים והוא בור עם הארץ וגולם וחכם וחסיד אמנם בור הוא איש אשר אין לו לא מעלות שכליות ולא מעלות המדות ר"ל לא חכמה ולא מוסר ואין לו ג"כ קנין הדעות כאילו הוא ערום מן הטוב ומן הרע והוא הנקרא בור לדמותו כארץ לא יזרע בה דבר מן הדברים והיא הנקראת שדה בור כמו שהתבאר בזרעים: ועם הארץ הוא איש שיש לו מעלות המדות אבל אין לו מעלות שכליות רצונו לומר שיש לו דרך ארץ ואין בידו תורה והוא הנקרא ע"ה ר"ל שהוא טוב לישוב הארץ ולקבוצי המדינות מפני שיש לו מעלות המדות שתיטב בהם חברתו עם זולתו כמו שבארנו בתחלת חבורנו: וגולם הוא איש שיש לו מעלות שכליות ומעלות המדות אמנם אינם שלמות ולא הולכות על סדר כראוי אבל יש בהם ערבוביא ובלבולים והתערב בהם חסרון ומפני זה נקרא גולם להדמותו לכלי אשר יעשהו האומן ותהיה בו הצורה המלאכיית שיחסרהו ההשלמה והתקון כסכין והסייף שיעשה הנפח גולמים והגיע להם צורתם קודם שישחיזם ויחדדם וימרטם ויפתח בהם מה שדרכו לפתח וישלים תקונם והם הנקראים לפני זה גולמי כלי מתכות כמו שהתבאר בכלים והיא מלה עברית גלמי ראו עיניך ר"ל חומר שלי קודם הגיע צורת האדם בה וכאשר לא הגיע לזאת הצורה שלמותה קראוהו גולם לדמותו כחומר הנמצא מוכן לקבל צורה אחרת ישוב בה יותר שלם: וחכם הוא האיש שהגיעו לו שני המינים מן המעלות על השלמות כמו שצריך: וחסיד הוא האיש החכם כשיוסיף במעלה ר"ל במעלות המדות עד שיטה אל הקצה הא' מעט כמו שבארנו בפרק הד' ויהיו מעשיו מרובין מחכמתו ומפני זה נקרא חסיד לתוספתו כי ההפלגה בדבר יקרא חסיד תהיה ההפלגה ההיא בטוב או ברע ואמר הנה שהחכם יהיו לו אלו הז' מעלות והם עקרים גדולים ומפני זה יכוין אליהם שבהם אפשר הגמרא והלמוד והמעשה הארבעה מהם הם מעלות המדות והוא שאינו מדבר לפני מי שגדול ממנו בחכמה ואינו נכנס בתוך דברי חברו אבל ינוח עד שישלים דבריו ולא יתפאר במה שלא ידע והוא אמרו על מה שלא שמע אומר לא שמעתי ולא יתעקש אבל כשישמע האמת יודהו ואפילו במה שאפשר לו לדחות ולחלוק ולהטעות לא ירצה לעשותו וזהו אמרו ומודה על האמת והג' מעלות שכליות הם כשיטעהו מטעה במלאכת המטעה לא יבהל וישאר מסופק באמת אבל ירגיש מהרה למקום הטעות ויבארהו והוא אמרו ואינו נבהל להשיב וזה אמנם יהיה בקלות ההבנה וטוב התבוננות למאמר המטעה להבין הפרש הדברים והמעלה הב' שישאל מה שצריך לשאל בדבר ההוא ולא יבקש מופת למודי בחכמת הטבע ולא טענה טבעית בחכמות הלמודיות וכיוצא בזה ואם יהיה הוא הנשאל ג"כ יענה מענין השאלה אם ישאל בענינים שבטבעם מופת יענה מענין השואל במופת ואם ישאל במה שלמטה מזה יענה לפי מה שבדעתו וטבעו ועוד לא ישאל ממנו סבה חמרית ויתן סבה צורית או ישאל סבה צורית ויתן סבה חמרית אלא ישיב מצד התכלית וזהו אמרו שואל כענין ומשיב כהלכה וזה לא יהיה אלא אחר חכמה יתירה. והמעלה הג' שיסדר תלמודו ויקדים מה שראוי להקדימו ויאחר מה שראוי לאחרו שזה הדרך מועיל בלמוד מאד והוא אמרו אומר על ראשון ראשון ועל אחרון אחרון ואלו כלם הם בגולם בהפך מפני שהוא בלתי שלם כמו שבארנו ולא הגיע לזאת המעלה: 
+
+
+Mishnah 8
+
+רעב של בצורת הוא שתהיה השנה במעט מטר ימטר בקצת מקומות ובקצתם לא ימטר ובאשר ימטר יהיה מטרו מעט: ורעב של מהומה הוא שיתעסק אדם במלחמות וקטטות וחדושים אשר יתחדשו להם עד שתשמט הארץ ולא תיזרע בעת הזריעה לחרדת העולם: ורעב של כליה הוא שלא ימטר כלל וייבשו הנהרות והאגמים כאמרו והיו שמיך אשר על ראשך נחשת: 
+
+ענוי הדין הוא איחור המשפט ועיון בו ימים רבים בדבר המבואר. ועוות הדין הוא שידון במה שאינו ראוי: 
+
+
+Mishnah 9
+
+כבר בארנו פעמים רבות בסדר זרעים סדר הוצאת החקים מן התבואה ושם התבאר שבשנה השלישית והששית היה מוציא מעשר ראשון ונותנו ללוי בכל שנה [ושנה] ואח"כ היה מוציא מעשר עני ונותנו לעניים וזה המעשר עני הוא במקום מעשר שני שהיה מוציא בשאר שני השמטה. ומתנות עניים הם הלקט והשכחה והפאה והפרט והעוללות כי בחג ישנם זה כולו כי כבר נשלם עסק האדמה ומי שנתן אלו החקים נתנם ומי שלא נתנם גזלם: 
+
+
+Mishnah 10
+
+הנה התבאר בזה המאמר שהחסיד הוא שירבה בפעולת הטוב ר"ל שיטה לאחד משני הקצוות מעט והתבאר לך ג"כ שיקרא רשע מי שיש לו מפחיתיות הנפש ר"ל שיטה בפעולותיו אל הקצה האחד המוסיף כמו שבארנו בפרק הד' כי זה אשר ירצה שיהיה לו ממונו וממון זולתו יש לו רוב התאוה וקראו רשע: 
+
+
+Mishnah 11
+
+הסתכל איך קרא הסבלן שסבלנותו יתירה עד שיקרב להעדר ההרגשה בדבר הכעס חסיד וקרא מי שיש לו פחיתיות מדת הכעס רשע: 
+
+
+Mishnah 12
+
+הסתכל איך לא קרא הנבון הזכרן חסיד מפני שהיא מעלה שכלית וקראו חכם ולא קרא הקשה להבין הענינים ורב השכחה רשע מפני שאינו בידו ואינם מן המעלות אשר אפשר לקנותם כמו שבארנו בפרק השני: 
+
+
+Mishnah 13
+
+הסתכל איך קרא רב הרחמנות אשר לא יספיק לו מה שירחם הוא לבדו עד שירחמו גם כן אחרים חסיד וקרא האכזר רשע: 
+
+
+Mishnah 14
+
+אמרו בהולכי לבית המדרש רוצה בו ההליכה לבית המדרש יש בה ארבע מדות: הסתכל איך קרא המרבה לקנות המעלות חסיד והמתעצל לקנות רשע. 
+וכשתדע המעלות השכליות ומעלות המדות ותדע כל מין מהם אם תרצה למוד החכמה והמעשה ותדע המצוע ודרך המעשי' אשר יקראו טובות והתוספת על המצוע מעט אשר הוא מפעלות החסידים המפורסמים ותדע התוספת והחסרון אשר שניהם רע אלא שאחד מן הקצוות יותר ראוי בשם הרע ואחד יקרא חטא או פעל בלתי נכון והמשל בזה שהזהירות טוב גמור בלי ספק ורוב התאוה רע גמור בלי ספק והעדר ההרגשה בהנאה אע"פ שהוא רע אמנם אינו כרוב התאוה ויקרא חטא או פעל בלתי נכון והיציאה מן הזהירות מעט לצד העדר ההרגשה מן הראוי לשלמים וכשתבין זה הענין תדע שמי שיצא מן הזהירות מעט יקרא חסיד כמו שהקדמנו ונעדר ההרגשה יקרא חוטא ולזה אמר בנזיר מאשר חטא על הנפש כמו שבארנו בפרק הד' ומכל מה שהקדמנוהו ובארנוהו תדע מי מבני אדם ראוי שיקרא בור ומי ראוי שיקרא עם הארץ ומי ראוי שיקרא גולם ומי ראוי שיקרא חכם ומי ראוי שיקרא רשע ומי ראוי שיקרא חסיד ומי ראוי שיקרא חוטא אלו ז' שמות נופלים על ז' אנשים לפי מה שיש להם מן המעלות ומן הפחיתיות ואשר למדו השכליות לפי מה שקדם לנו מן הפירוש וכבר שמו שמות לפי עניני האיש כמו שיש לו פחיתיות של מדות והוא הנקרא רשע כמו שבארנו ואם יהיו לו מעלות שכליות ישתמש בהן ברעות שזה יקרא אצל החכמים רשע ערום ואם יהיה רשע מזיק לבני אדם ר"ל שיהיו מכלל פחיתיות מדות ענינים שיזיקו לבני אדם כעזות וכאכזריות וכיוצא בהן זה יקרא רשע רע וכן מי שיהיה אצלו מעלות שכליות ופחיתיות מדות יזיק בהן יקרא חכם להרע כמו שאמר הפסוק במי שהוא כך חכמים המה להרע ולהיטיב לא ידעו ר"ל שמעלותם השכליות הם ישתמשו בהן בפעולות הרעות ולא בטובות אבל האיש אשר יתקבצו בו המעלות כולן השכליות ומעלות המדות עד שלא תהיה לא מעלה שכלית ולא מעלה ממעלות המדות שאינן בו וזה נמצא מעט והפלוסופים יאמרו שמציאת אדם כך רחוק מאד אבל אינו נמנע וכשימצא הם יקראוהו איש אלהי וכן יקרא בלשוננו איש אלהים ואומר אני שהאיש ההוא יקרא מלאך השם כמו שאמר ויעל מלאך השם מן הגלגל ואמרו הפלוסופים שנמנע שימצא אדם שנתקבצו בו הפחיתיות כולם עד סופן מאין השכליות ואשר למדות עד שלא תהיה לו מעלה כלל וכשימצא והוא רחוק הם יכנוהו בשם חיה אחת מן החיות הרעות המזיקות וכן קראו שלמה דוב שכול שהוא קבוץ הסכלות וההזק ואלו החמשה ג"כ שמות מורכבים. הארבעה לגנאי והם רשע ערום ורשע רע וחכם להרע ודוב שכול ואחד לגדולה ואין גדול ממנו והוא איש אלהים או מלאך השם וכבר באר הכתוב שקריאת האיש אשר ימצאו בו המעלות השכליות ומעלות המדות מלאך השם והוא אמרו שפתי כהן ישמרו דעת ותורה יבקשו מפיהו כי מלאך ה' צבאות הוא והדעת הוא כולל כל המעלות השכליות מפני שלא ישלם כי אם אחריהם ואומר ותורה יבקשו מפיהו ראיה על שלמותו במעלות המדות כפי מה שבארנו בפרק שביעי שזהו כונת התורה ולזה אמר וכל נתיבותיה שלום וכבר בארנו שם ג"כ שהשלום הוא ממעלות המדות ואמר אחר כך כי מלאך ה' צבאות הוא:  
+
+Mishnah 15
+
+דימה האיש הזכרן שיזכור כל מה שישמע ולא יבדיל בין האמת והשקר לספוג והוא צמר הים שבולעת הכל ודימה ג"כ מי שיבין לאלתר ולא יזכור דבר כלל לא האמתי ולא שאינו אמתי למשפך ודימה מי שיזכור דברים הרעים והדעת שאינו אמתי וישכח דברים האמתיים אשר עליהם המעשה למשמרת שלא ישאר בה רק השמרים ויצא הזך ודימה האיש שהענין בו בהפך לנפה שמוציאה העפר והאבק בנקביה וישאר בה הסלת וזו נפה הסלת לבד היא הטובה שבהן להיותה מוציאה הקמח הדק אשר אין בו צורך ומשאירה הגס והוא הסולת: 
+
+
+Mishnah 16
+
+פירוש אלו הדברים כך הוא אתה יודע שאלו הסבות הגשמיות יבטלו ויסורו ויתחייב סור המתחדש בסור סבתו ומפני זה כשתהיה סבת האהבה ענין אלהי והוא המדע האמיתי האהבה ההיא אי אפשר שתסור לעולם מפני שסבתה מתמדת המציאות: 
+
+
+Mishnah 17
+
+
+
+Mishnah 18
+
+זה כלו מבואר שאלו הענינים על צד הגמול והעונש כי מי שיחלק לא לכונת סתירת דברי חבירו אלא לרצותו לדעת האמת יתקיימו דבריו ולא יפסיקו: וכל מי שיישר בני אדם יגמלהו ה' יתברך כשימנעהו מן החטא וכל מי שיטעה בני אדם יענשהו ה' יתברך כשימנעהו מן התשובה וזה מבואר אין קושי בו כשתבין מה שכללנוהו בפר' השמיני:  
+
+Mishnah 19
+
+עין טובה כבר בארנו פעמים רבות שענין עין טובה היא ההסתפקות ונפש שפלה היא הזהירות ורוח נמוכה היא הענוה יתירה כמו שהתבאר בפרק שלפני זה והשלש שכנגדן הוא החריצות לקנות הממון והוא עין רעה ורוב התאוה והיא נפש רחבה והגאוה והיא רוח גבוהה והשלש מעלות ההן נתפרסמו לאברהם אבינו ומפני זה יקרא כל מי שימצאו בו אלו המעלו' מתלמידיו של אברהם אבינו מפני שהתנהג במדותיו. וכל מי שימצאו בו אלו השלשה פחיתיות הוא מתלמידיו של בלעם הרשע אחר שהתנהג במדותיו ואני אזכיר המקומות שהתבארו בהן אלו המעלות לאברהם והפחיתיות ההן כולם לבלעם והן נמצאות כולן בתורה אמנם ההסתפקות באברהם הוא אמרו למלך סדום אם מחוט ועד שרוך נעל ואם אקח מכל אשר לך וגו' וזה תכלית ההסתפקות והוא שיניח אדם ממון גדול ולא יהנה ממנו אפילו בדבר מועט. אבל זהירתו אמרו לשרה ביום בואו מצרימה. הנה נא ידעתי כי אשה יפת מראה את ובא בפי' שלא הסתכל בצורתה הסתכלות שלימה רק ביום ההוא וזה תכלית הזהירות ועוד אמרו על הגר אחר שלקחה הנה שפחתך בידך עשי לה כטוב בעיניך מורה שלא היה לו רצון להתענג עמה וכן כשביקשה ממנו שרה לגרשה עם ישמעאל עד שתמנעהו מנטות אחריה בעבור המשגל העיד הכתוב שהרע בעיניו על ישמעאל לבד והוא אמרו וירע הדבר מאוד בעיני אברהם על אודות בנו: אלו כולם מופתי הזהירות. ואמנם ענותנותו הוא אמרו ואנכי עפר ואפר. והתפרסם לבלעם הרשע החריצות על הממון והוא בואו מארם נהרים בעבור הממון אשר נשכר בו לקלל את ישראל והוא אמרו יתברך אשר שכר עליך את בלעם בן בעור וגו'. ואמנם רוב תאותו בענין המשגל היא סבת עצתו לבלק שיפקיר הנשים לזנות עם ישראל וישים זונות מפורסמות כי לולי רוב התאוה אשר היתה לו והיות הזנות טוב בעיניו לא היה מצוה בו שמצות בני אדם אינם רק לפי דעתם כי הטובים לא יצוו ברע אבל יזהירו ממנו ולשון הכתוב הן הנה היו לבני ישראל בדבר בלעם וגו' וחכמים אמרו בלעם בועל אתונו היה ואין ספק בו שמי שזה דעתו בזה תהיה פעולתו. ואמנם גאותו אמרו נאם שומע אמרי אל ואמנם הביאו ראיה על בלעם מאמרו ואתה אלהים תורידם לבאר שחת אנשי דמים וגו' פירוש מפני שהיה איש הדמים שהוא היה סיבת מות ישראל במגפה והוא ג"כ איש מרמה בעשותו תחבולות לפעולת הרע: והביאו ראיה על תלמידי אברהם מאומרו להנחיל אוהבי יש ואוצרותיהם אמלא כמו שקראו זרע אברהם אוהבי: 
+
+
+Mishnah 20
+
+אע"פ שאמר עז פנים לגיהנם צוה בעזות בתוכחת המורים וכיוצא בה וכאילו אמר השתמש בקצת הפחיתיות במקומן ברצון הש"י ובאמיתתו כמאמר הנביא ועם עקש תתפל אלא בתנאי שתהיה כונתך האמת והוא אמרו לעשות רצון אביך שבשמים ומן הטובות שחנן הש"י לזאת האומה שיש להם בושת פנים וכן אמרו שמופתי זרע אברהם שהם ביישנים ורחמנים וגומלי חסדים אמר ובעבור תהיה יראתו על פניכם לבלתי תחטאו. וכאשר סופר זה מעלות הבושת בקש ואמר ה' אלהינו כאשר חננתנו זאת המעלה כן תחננו להבנות עירך במהרה בימינו: 
+
+
+Mishnah 21
+
+
+
+Mishnah 22
+
+אמרו על התורה שיהפוך בה ויהגה בה מפני שהכל בה: ואמר ובה תחזי ר"ל האמת פירש ותראה האמת בעין השכל כתרגום וירא וחזא: ואח"כ אמר וסיב ובלה בה כלומר התעסק בה עד עת הזקנה גם אז לא תסור ממנה לזולתה: 
+
+
+Mishnah 23
+
+ואמר בן הא הא לפי מה שתצטער בתורה יהיה שכרך ואמרו שלא יתקיים מן החכמה אלא מה שתלמוד בטורח עמל ויראה מן המלמד אבל קריאת התענוג והמנוחה אין קיום לה ולא תועלת בה ואמרו בפירוש מאמרו אף חכמתו עמדה לי חכמה שלמדתי באף עמדה לי ומפני זה צוה להטיל אימה על התלמידים ואמרו זרוק מורא בתלמידים: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam Introduction to Seder Tahorot/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam Introduction to Seder Tahorot/English/Sefaria Community Translation.txt
new file mode 100644
index 0000000000000000000000000000000000000000..5001f20e430543edc98465c70d6db5f58224b9b2
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam Introduction to Seder Tahorot/English/Sefaria Community Translation.txt	
@@ -0,0 +1,13 @@
+Rambam Introduction to Seder Tahorot
+רמב"ם הקדמה לסדר טהרות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rambam Introduction to Seder Tahorot
+
+
+In the previous five orders, we have come across and learnt many principles of impurity and purity, in particular within the tractate of Eduyot.  Those mishnayot were brought in those particular orders as an offshoot to a specific topic discussed there, but the main principles and branches are found in this order. Therefore, in my explanation of this order, I won't rely on what was already mentioned previously about impurity and purity. Rather I will discuss the topic as a standalone,  without the need for another order. I will proceed now with an introduction that will be a key to what will be mentioned in this order. That is, all forms of impurity mentioned in the Torah originate from and are connected to some species of living creatures except for Tzaarat (skin affliction) which imparts impurity to clothes and walls without having a person as the source of impurity, as described in the Torah. In addition, all animals cannot impart impurity while they are alive nor do they become impure while alive, except for humans alone. But other species are pure while they are alive and they do not impart impurity nor receive impurity while they are alive. Man alone can become impure while alive and gives off impurity while alive, with impurities that we will discuss.
+And within the different types of impurities, according to the language of the Torah, there exists eleven categories: impurity of a sheretz (crawling creatures), impurity of a dead animal, impurity of a corpse, impurity of seminal emission, impurity of the red heifer waters, impurity of sin offerings, impurity of a zav (sickly male discharge), impurity of a zava (sickly female discharge), impurities of a menstruating woman, impurity of a woman after childbirth, and impurity of tzara'at (skin affliction). Within these impurities, some have multiple levels of impurity, while others have only a single level. I will now describe each impurity
+The impurity of a sheretz (crawling creature) has only the main level of impurity. The sheretz itself is the primary source of impurity. The name sheretz is associated with the eight species mentioned in the Torah.  The weasel, the mouse, the tortoise, the ferret, the chameleon, the lizard, the snail, and the mole (vayikra 11:29).  The blood of the sheretz, its flesh and fat have an equal status of impurity.  In four of the eight, their skin and flesh are also equal. These four are the ferret, the chameleon, the lizard, and the snail (roughly translated - not halachikly).  Only the bones on its own do not impart impurity. Other creepy crawlies like the frog, beetles, scorpions, snakes and the like are pure and do not impart impurity. 
+The impurity of a dead animal has only one main level of impurity. The dead animal itself is the primary source of impurity. The name is associated with a dead animal, whether from livestock or wild. Whether it is ritually pure or impure(kosher or not). The difference between a kosher animal or a non kosher animal is that if a kosher animal is slaughtered in the proper way according to the what is mentioned in chullin (70b) the dead animal is ritually pure. For a non kosher animal there is no difference whether it was slaughtered, torn apart or died naturally. Furthermore, the dead body of a non kosher livestock animal, or a kosher or non kosher wild animal, there is no difference between the flesh and the fat regarding tuma (impurity).  This is not the case with a kosher livestock animal. The fat when it dies never will impart impurity.  I will explain this reasoning in its right place in the tractate Uktzin (Ch3, Mishna 3).  The blood of a dead animal does not impart impurity neither from a kosher non non kosher animal. Also, the skeleton seperated from the meat, the horns, the hoofs and nails, if seperated from the body, do not impart impurity. However, the marrow inside the bones will impure like the flesh. And the marrow of the creeping creature is like its flesh, just as the marrow of the dead is like the flesh of the dead. This is learnt in the tosefta of Ohalot (1:5) where it says that the marrow is considered flesh in every respect. 
+And the impurity of a corpse has nine avot (sources). The dead body itself is the primary source of impurity. When I say 'the dead,' I don't refer to any dead but it refers to specific items, if they are the size of an olive or larger, such as its flesh, its marrow, its sinews, its bones, its blood, and anything that comes from its corpse, as detailed in Tractate Ohalot (Chapter 2, Halacha 1). It doesn't make a difference whether the dead is a non Jew or a Jew except for the cases of an Ohel (lit. tent) where a non Jew does not impart purity in an ohel.  This is the language of the gemara (yevamot 81a) A few imparts impurity in an ohel, a gentile does not. This is learnt from the verse (Bamidbar 11:14) "This is the law of a man (Adam) the dies in a tent, and in Yechezkel (34:31) it defines what is an Adam "For you—My flock, the flock that I tend—are man (Adam)".  You are called Adam and the nations of the world are not called Adam.  The grave also imparts impurity.  A person that becomes impure from a dead body is also called an Av (a primary source). Utensils/vessels that touch the dead body are also called an Av Hatuma a primary source of impurity). In addition, if vessels are touching a dead body and a person is touching those vessels and vessels are touching that person, all three are now Av Hatuma. The vessels touching the body, the person and the 2nd vessels. Also, vessels that are touching the vessels that touched a dead body are an Av Hatuma. I will explain each case in the 2nd chapter of Ohalot.  This is all on condition that the person is a Jew, but a non-Jew that touches a dead body does not get the dead body impurity. The beginning of the tosefta Ohalot (h4) says "The non-Jew, the animal, an 8 year old, earthen vessels, food and drink that touch a dead body, vessels that touch them are pure". And the meaning of saying they are 'pure' is that their law is not the same as the law of vessels that come into contact with the impurity of a corpse. I didn't go into this yet to make sure you didn't confuse it with beverages that touch a corpse, but they do become impure with the impurity of beverages, which I am going to explain, not like an Av Tuma to vessels. Another Av Tuma (primary source) is the ohel (tent), and the laws of an ohel and the laws of vessels that are touching a corpse are the same and he is impure for 7 days like the vessels that touch the dead. The reason we counted it separately is because the leather, cloth and sackcloth, if they made a tent over the dead, would become impure unlike other vessels made of wood, earthenware or bone, which would not be impure as a tent. Yes, isn't the law that a wooden or bone vessel which make a tent, become impure like a vessel touching a dead body? I will explain that in the 27th chapter of this tractate. In the tosefta Nidda (ch 6, h10) it says "anyone who becomes impure in a tent becomes impure with the impurity of seven, and there are cases where one becomes impure with the impurity of seven but does not become impure in a tent", this alludes to vessels that can be purified in a Mikve, as we have explained 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam Introduction to Seder Tahorot/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam Introduction to Seder Tahorot/English/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..bdcf12dbe6bce5f75658dc011278cfc57d377ea6
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam Introduction to Seder Tahorot/English/merged.txt	
@@ -0,0 +1,16 @@
+Rambam Introduction to Seder Tahorot
+רמב"ם הקדמה לסדר טהרות
+merged
+https://www.sefaria.org/Rambam_Introduction_to_Seder_Tahorot
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rambam Introduction to Seder Tahorot
+
+
+In the previous five orders, we have come across and learnt many principles of impurity and purity, in particular within the tractate of Eduyot.  Those mishnayot were brought in those particular orders as an offshoot to a specific topic discussed there, but the main principles and branches are found in this order. Therefore, in my explanation of this order, I won't rely on what was already mentioned previously about impurity and purity. Rather I will discuss the topic as a standalone,  without the need for another order. I will proceed now with an introduction that will be a key to what will be mentioned in this order. That is, all forms of impurity mentioned in the Torah originate from and are connected to some species of living creatures except for Tzaarat (skin affliction) which imparts impurity to clothes and walls without having a person as the source of impurity, as described in the Torah. In addition, all animals cannot impart impurity while they are alive nor do they become impure while alive, except for humans alone. But other species are pure while they are alive and they do not impart impurity nor receive impurity while they are alive. Man alone can become impure while alive and gives off impurity while alive, with impurities that we will discuss.
+And within the different types of impurities, according to the language of the Torah, there exists eleven categories: impurity of a sheretz (crawling creatures), impurity of a dead animal, impurity of a corpse, impurity of seminal emission, impurity of the red heifer waters, impurity of sin offerings, impurity of a zav (sickly male discharge), impurity of a zava (sickly female discharge), impurities of a menstruating woman, impurity of a woman after childbirth, and impurity of tzara'at (skin affliction). Within these impurities, some have multiple levels of impurity, while others have only a single level. I will now describe each impurity
+The impurity of a sheretz (crawling creature) has only the main level of impurity. The sheretz itself is the primary source of impurity. The name sheretz is associated with the eight species mentioned in the Torah.  The weasel, the mouse, the tortoise, the ferret, the chameleon, the lizard, the snail, and the mole (vayikra 11:29).  The blood of the sheretz, its flesh and fat have an equal status of impurity.  In four of the eight, their skin and flesh are also equal. These four are the ferret, the chameleon, the lizard, and the snail (roughly translated - not halachikly).  Only the bones on its own do not impart impurity. Other creepy crawlies like the frog, beetles, scorpions, snakes and the like are pure and do not impart impurity. 
+The impurity of a dead animal has only one main level of impurity. The dead animal itself is the primary source of impurity. The name is associated with a dead animal, whether from livestock or wild. Whether it is ritually pure or impure(kosher or not). The difference between a kosher animal or a non kosher animal is that if a kosher animal is slaughtered in the proper way according to the what is mentioned in chullin (70b) the dead animal is ritually pure. For a non kosher animal there is no difference whether it was slaughtered, torn apart or died naturally. Furthermore, the dead body of a non kosher livestock animal, or a kosher or non kosher wild animal, there is no difference between the flesh and the fat regarding tuma (impurity).  This is not the case with a kosher livestock animal. The fat when it dies never will impart impurity.  I will explain this reasoning in its right place in the tractate Uktzin (Ch3, Mishna 3).  The blood of a dead animal does not impart impurity neither from a kosher non non kosher animal. Also, the skeleton seperated from the meat, the horns, the hoofs and nails, if seperated from the body, do not impart impurity. However, the marrow inside the bones will impure like the flesh. And the marrow of the creeping creature is like its flesh, just as the marrow of the dead is like the flesh of the dead. This is learnt in the tosefta of Ohalot (1:5) where it says that the marrow is considered flesh in every respect. 
+And the impurity of a corpse has nine avot (sources). The dead body itself is the primary source of impurity. When I say 'the dead,' I don't refer to any dead but it refers to specific items, if they are the size of an olive or larger, such as its flesh, its marrow, its sinews, its bones, its blood, and anything that comes from its corpse, as detailed in Tractate Ohalot (Chapter 2, Halacha 1). It doesn't make a difference whether the dead is a non Jew or a Jew except for the cases of an Ohel (lit. tent) where a non Jew does not impart purity in an ohel.  This is the language of the gemara (yevamot 81a) A few imparts impurity in an ohel, a gentile does not. This is learnt from the verse (Bamidbar 11:14) "This is the law of a man (Adam) the dies in a tent, and in Yechezkel (34:31) it defines what is an Adam "For you—My flock, the flock that I tend—are man (Adam)".  You are called Adam and the nations of the world are not called Adam.  The grave also imparts impurity.  A person that becomes impure from a dead body is also called an Av (a primary source). Utensils/vessels that touch the dead body are also called an Av Hatuma a primary source of impurity). In addition, if vessels are touching a dead body and a person is touching those vessels and vessels are touching that person, all three are now Av Hatuma. The vessels touching the body, the person and the 2nd vessels. Also, vessels that are touching the vessels that touched a dead body are an Av Hatuma. I will explain each case in the 2nd chapter of Ohalot.  This is all on condition that the person is a Jew, but a non-Jew that touches a dead body does not get the dead body impurity. The beginning of the tosefta Ohalot (h4) says "The non-Jew, the animal, an 8 year old, earthen vessels, food and drink that touch a dead body, vessels that touch them are pure". And the meaning of saying they are 'pure' is that their law is not the same as the law of vessels that come into contact with the impurity of a corpse. I didn't go into this yet to make sure you didn't confuse it with beverages that touch a corpse, but they do become impure with the impurity of beverages, which I am going to explain, not like an Av Tuma to vessels. Another Av Tuma (primary source) is the ohel (tent), and the laws of an ohel and the laws of vessels that are touching a corpse are the same and he is impure for 7 days like the vessels that touch the dead. The reason we counted it separately is because the leather, cloth and sackcloth, if they made a tent over the dead, would become impure unlike other vessels made of wood, earthenware or bone, which would not be impure as a tent. Yes, isn't the law that a wooden or bone vessel which make a tent, become impure like a vessel touching a dead body? I will explain that in the 27th chapter of this tractate. In the tosefta Nidda (ch 6, h10) it says "anyone who becomes impure in a tent becomes impure with the impurity of seven, and there are cases where one becomes impure with the impurity of seven but does not become impure in a tent", this alludes to vessels that can be purified in a Mikve, as we have explained 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam Introduction to Seder Tahorot/Hebrew/Commentarie de Maimonide sur la Mischnah Seder Tohorot, Berlin 1889.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam Introduction to Seder Tahorot/Hebrew/Commentarie de Maimonide sur la Mischnah Seder Tohorot, Berlin 1889.txt
new file mode 100644
index 0000000000000000000000000000000000000000..abd68330deb1659105e2dd39f49e881ed24c187b
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam Introduction to Seder Tahorot/Hebrew/Commentarie de Maimonide sur la Mischnah Seder Tohorot, Berlin 1889.txt	
@@ -0,0 +1,46 @@
+Rambam Introduction to Seder Tahorot
+רמב"ם הקדמה לסדר טהרות
+Commentarie de Maimonide sur la Mischnah Seder Tohorot, Berlin 1889
+https://www.nli.org.il/he/books/NNL_ALEPH000521134
+
+רמב"ם הקדמה לסדר טהרות
+
+בשם יי אל עולם
+ידוע שכבר קדמו לנו באלו החמשה סדרים אשר קדם ביאורם שרשים רבים מן הטומאות והטהרות ובפרט במסכת עדיות. וכל מה שבא מהם באיזה מקום שיהיה אין זה כי אם שהתגלגל בזולת מקומם לאיזה ענין ושרשיהן וענפיהן אינם אלא בזה הסדר. ולזה לא אסמך בזה הסדר על מה שכבר התבאר בסדר קדום מענין טומאה וטהרה אבל אדבר בזה הדבר באופן שיעמוד בפני עצמו שלא יצטרך לסדר אחר. ואני אקדים לך בכאן הקדמות שיהיו מפתח למה שיכללהו זה הסדר אחר שאומר שכל טומאה מהטומאות הנזכרות בתורה התחלתן וסמיכותן אל מין ממיני הבעלי חיים בהכרה חוץ מצרעת שהיא תטמא הבגדים והכתלים בלתי שיהיה אדם התחלת זאת הטומאה כמו שבא בתורה. ושאין בכל מיני הבעלי חיים מי שיְטמא בעודנו חי או יִטמא והוא חי זולת האדם לבדו אבל שאר מיני בעלי חיים כולם טהורים בעודם בחיותם לא יטמאו זולתם ולא יטמאו מן זולתם והאדם לבדו יְטמא והוא חי ויטמא והוא חי בטומאות אשר יבוא תארם.
+וזה שחלקי הטומאות לפי מה שבא לשון התורה אחד עשר חלקים טומאת שרץ וטומאת נבילה וטומאת מת וטומאת שכבת זרע וטומאת מי חטאת וטומאת החטאות וטומאת זב וטומאת זבה וטומאת נדה וטומאת יולדת וטומאת צרעת. ומאלו הטומאות יש טומאה שבה אבות רבות ומהן מה שאין בה אלא אב אחד לבד וזה פירושן.
+<b>טומאת שרץ</b> יש בה אב אחד לבד וזה שהשרץ עצמו הוא אב הטומאה. וזה השם רצוני לומר השרץ נופל על כל מין מהשמונה מינים הנזכרים בתורה והם החלד והעכבר והצב והאנקה והכח והלטאה והחמט והתנשמת <small>(ויקרא י"א כ"ט)</small>. ודם השרץ ובשרו וחלבו שוין בטומאה וארבעה מהן עורן ובשרן גם כן בשוה והן האנקה והכח והלטאה והחמט ועצמות השרץ לבדן ומגורדין לא יטמאו ושאר השקצים והשרצים כצפרדע וטרטוק והאפעה והנחשים ודומיהן כולן טהורין לא יטמאו.
+<b>וטומאת נבלה</b> בה אב אחד לבד וזה שהנבלה בעצמה אב הטומאה. וזה השם נופל על המתה מכל מיני הבהמה והחיה בין טהורה בין טמאה. ובין הטהורה והטמאה הפרש וזה שהטהורה אם נשחטה שחיטה כשירה לפי מה שהתבאר בחולין <small>(חולין ע' ע"ב)</small> היא טהורה והטמאה אין חלוק בין שתשחט או שתנחר או שתמות במיתה טבעית. ועוד שנבלת בהמה טמאה וחיה בין טמאה ובין טהורה אין חלוק בין בשרה וחלבה לטומאה ובהמה טהורה איננה כן אבל חלבה כאשר מתה לא יטמא בשום פנים. ואני עתיד לבאר טעם זה במקומו מעוקצין <small>(עוקצין פ"ג מ"ג)</small>. ודם נבלה לא יטמא טומאת נבלה לא מן הטהורה ולא מן הטמאה וכן העצמות המגורדין מהבשר והקרנים והטלפים והציפרנים אם הובדלו מן הגוף לא יטמאו. אולם המוח שבתוך העצמות הוא יטמא מהנבלה כבשרה וכן הוא מהשרץ כמו בשרה והוא מהמת כמו בשר המת. וכבר התבאר זה בתוספת אהלות <small>(פ"א הל' ה')</small> ושם אמרו מוח הרי הוא כבשר לכל דבר.
+<b>וטומאת מת</b> בה תשעה אבות. וזה שהמת עצמו אב הטומאה ואין רצוני באמרי בכאן המת כל מת אבל הדבר אשר יטמא טומאת מת ככזית מבשרו ונצל ותרוד רקב ועצמות ודם ושאר מה שיבוא מספרו בשני מאהלות <small>(מ"א)</small>. ואין חלוק בין שיהיה המת גוי או ישראלי זולת בטומאת אהל לבד שהגוים אינם מטמאין באהל ולשון הגמר <small>(יבמות פ"א א')</small> ישראל מטמאין באהל ואין הגוים מטמאין באהל ונסמך זה לאמרו <small>(במדבר י"א יד")</small> זאת התורה אדם כי ימות באהל ואומר <small>(יחזקאל ל"ד ל"א)</small> ואתן צאני צאן מרעיתי אדם אתם אתם קרוין אדם ואין אומות העולם קרוין אדם. והקבר גם כן אב הטומאה. ואדם שנטמא במת הוא גם כן יקרא אב. וכלים הנוגעים בו הם אב הטומאה. וכן כלים הנוגעים במת ואדם הנוגע בהן וכלים שנגעו בזה האדם כל אחד מהשלשה אב הטומאה רצוני לומר הכלים הראשונים והאדם והכלים השניים. וכן כלים שנגעו בכלים שנטמאו במת הן גם כן אב הטומאה. ואני עתיד לבאר ראית כל אחד מהן בשני מאהלות. וזה כלו בתנאי שיהיה האדם ישראלי אבל גוי שנגע במת אינו טמא מת ולא יטמא כמו שיטמא טמא מת. ובתחילת תוספת אהלות אמרו <small>(הל' ד')</small> הגוי והבהמה ובן שמונה וכלי חרס והאוכלין והמשקין הנוגעים במת כלים הנוגעים בהן טהורים וענין אמרם טהורים שלא יהיה דינם כדין כלים הנוגעין בטמא מת ולא בארתי לך זה אלא כדי שלא תחשוב שמשקין הנוגעין במת אשר הן משקין טמאין בלא ספק לא יטמאו הכלים אבל הם יטמאו אותם טומאת משקין אשר אני עתיד לבארם ולא כטומאת האב לכלים. ומאבות הטומאות גם כן האוהל ודין האוהל אשר יטמא במת ודין כלים הנוגעים במת אחד לפי שהוא יטמא זולתו טומאת שבעה כמו כלים שנגעו במת. ולא מנינו אותו לבדו אלא לפי שהעור והבגד והשק אם נהיו אהל על המת יטמאו ושאר חומרי הכלים אינם כן לפי שאם היה האהל מעץ או מחרש או מעצם לא יטמא. האלוהים <small>(ל' שבועה)</small> הלא כלי עץ או כלי עצם המאהיל על המת דינם דין כלי שטף שנגעו במת. ואני עתיד לבאר זה בשבע ועשרים מזאת המסכת. ובתוספת נדה <small>(פ"ו הל' י')</small> אמרו כל המיטמא באוהל מיטמא טומאת שבעה ויש מיטמא טומאת שבעה ואינו מיטמא באהל ירמזו אל כלי שטף כמו שבארנו. וממה שראוי שתדעהו הוא שאף על פי שאלו כולם מן המת אבות אין זה כי אם למנות מהן הראשון והשני לענין טומאת תרומה וטומאת קודש כמו שאני עתיד לזכרו בזאת הפתיחה ולא שיהיה מי שיטמא בדבר מהן חייב כרת אם נכנס למקדש או כשאכל קדשים. ולשון התוספתא <small>(אהלות פ"א הל' ב')</small> במה דברים אמורים בתרומה וקדשים אבל אין הנזיר מגלח אלא על המת בלבד ואין חייבין על טומאת מקדש וקדשיו אלא על המת בלבד. וכבר מנינו בשבעה מנזירות <small>(מ"ב)</small> טומאות מן המת שהנזיר מגלח עליהן.
+<b>וטומאת שכבת זרע</b> בה אב אחד. וזה שהזרע אב הטומאה ומתנאיו שיצא מבן תשע שנים ויום אחד ולמעלה. ולשון ספרא <small>(פרשה ו' הל' ד' (ע"ז ד')</small> איש פרט לקטן יכול שאני מוציא בן תשע שנים ויום אחד תלמוד לומר <small>(ויקרא ט"ו ט"ז)</small> ואיש כי תצא ממנו שכבת זרע. וכבר בארנו פעמים שבן תשע שנים ויום אחד ביאתו ביאה. ואין מתנאיו הקושי וההנאה כמו שהתבאר בגמר נדה <small>(מ"ג א'. ובקצת נוסחאות הערבי גרס יומא במקום נדה)</small> אבל מתנאיו שיטמא הוא שיהיה מראהו לבן כמראה הזרע הידוע. ולשון תוספת זבים <small>(פ"ב ה"ד וכצ"ל)</small> שכבת זרע אדומה טהורה. ורוב מה שיצא הזרע כן הוא שיכוף האדם עצמו לתשמיש הרבה פעמים זה אחר זה בזמן קרוב ואז יצא הדם קודם שישתנה בכלי הזרע.
+<b>וטומאת מי חטאת</b> בה אב אחד. וזה שאפר פרה אדומה אם נתערב במי מעין כמו שיתבאר במסכת פרה <small>(פ"ט מ"ח בפי' הר"מ)</small> אלו המים יטמאו לפעמים ופעמים לא יטמאו וכאשר יטמאו הם אב הטומאה ואני עתיד לבאר זה הענין בפרק ראשון מזאת המסכת <small>(מ"א)</small>.
+<b>וטומאת חטאות</b> בה שלשה אבות אחת מהן פרה אדומה שהעוסק בשרפתה ושאר מעשיה מטמא בגדים כמי שנוגע באב הטומאה כמו שיתבאר במקומו במסכת פרה <small>(פרה פ"ד מ"ד)</small>. והשנית פרים ושעירים שנכנס דמן לפנים שהשורפן גם כן מטמא בגדים וכבר זכרנו אלו הפרים והשעירים במקומות ממסכת זבחים <small>(ראה פי"ב במ"ה)</small> ולשון גמר זבחים <small>(זבחים פ"ג ע"א והנוסחא משונה קצת)</small> הא למדת על כל המכפרים שהשורפו מטמא בגדים. והשלישית שעיר המשתלח שהמשלח שעיר לעזאזל מטמא בגדים.
+<b>וטומאת זבה</b> כוללת שבעה אבות. וזה שהזבה עצמה אב הטומאה ובועלה אב הטומאה ודם זיבתה אב הטומאה ורוקה ומימי רגליה ומרכבה ומשכבה כל אחד מהן אב. וידוע מכתובי התורה שטומאת נדה וטומאת יולדת דבר אחד. אמר השם יתברך <small>(ויקרא י"ב ב')</small> כימי נדת דותה תטמא ואמר <small>(שם ה')</small> וטמאה שבועים כנדתה.
+והנדה בה אלו השבע אבות בעצמם. וכן טומאת זב תכלול שבעה אבות והן הזב וזובו ושכבת זרעו ורוקו ומימי רגליו ומשכבו ומרכבו ואחר שכבר נודע שאין חלוק בטומאה בין בועל נדה או זבה או יולדת בתוך שבעה לזכר או ארבעה עשר לנקבה כמו שאמר השם יתברך <small>(שם ט"ו ל"ג)</small> ולאיש אשר ישכב עם טמאה נקרא אותו בועל טמאה והוא אשר נמנה מכלל אבות הטומאות בשם אחד ולא נמנה בועל נדה לבדו ובועל זבה לבדו ובועל יולדת לבדו לפי שהכל אחד. וממה שראוי שתדעהו שכל מה שלא תטהר הטמאה במי מקוה היא מטמאה את בועלה אפילו עמדה שנים אחר שנפסק הדם ולא תטהר בזמן בלא מי מקוה. וכן המרכב והמשכב כל אחד מהן אב ולא נמנה משכב הזב לבדו ומשכב מצורע לבדו ומשכב זבה לבדו ומשכב נדה לבדו לפי שדין הכל אחד אבל נמנה משכב לבד יטמאהו כל מי שיטמאהו. וכמו זה נמנה גם כן דם טמאה ויהיה זה כולל לדם נדה ודם זיבה ודם יולדת. וכך נאמר רוק הטמא ומימי רגליו ויכלול זה זב וזבה נדה ויולדת שדין הרוק ומימי רגלים מכל אחד ואחד מאלו הארבעה שוה בטומאה.
+<b>וטומאת צרעת</b> בה ארבעה אבות. מצורע מוחלט והוא יקרא גם כן מצורע בימי גמרו ומצורע בימי ספרו ובגד מנוגע ובית מנוגע. וארצה באמרי כאן בגד כל מה שיקבל טומאת צרעת מן בגד צמר או פשתים או השתי או הערב או כל כלי עור. וכן רצוני באמרי בית מנוגע חומרי הבית בכללם והן אבניו ועציו ועפרו שכל חלק מהם מטמא בכזית כמו שיתבאר בשלשה עשר <small>(מ"ג)</small> מנגעים מזה הסדר.
+ויהיה מספר אבות הטומאות שלשים ושתים אבות ואלו הן השרץ והנבלה והמת והאדם שנטמא במת וכלים שנטמאו במת וכלים שנגעו באדם שנטמא במת וכלים שנגעו בכלים שנטמאו במת ואדם שנגע בכלים שנטמאו במת וכלים שנגעו באדם שנגע בכלים שנטמאו במת והאהל והקבר ושכבת זרע ומי חטאת ופרה אדומה ופרים ושעירים הנשרפים ושעיר המשתלח וזב וזבה ונדה ויולדת ומרכב ומשכב ובועל טמאה ודם טמאה ורוק טמא וממי רגליו וזובו של זב ושכבת זרעו ומצורע בימי ספרו ומצורע בימי חלוטו ובגד מנוגע ובית מנוגע. וכבר התבאר בראשון <small>(מ"ז)</small> ממגלה שאין הפרש בין מצורע מוסגר למצורע מוחלט לענין טומאה.
+ודע ששם כלים נופל על שמנה מינים והם בגדים ושק וכלי חרס וכלי עור וכלי עצם וכלי זכוכית וכלי מתכות וכלי עץ. אולם הקופות והדומה להן מהכלים הנעשים מנצרים והוצין וגמי וחריות דקלים וקנים וכיוצא בהן כולן בכלל כלי עץ כמו שיתבאר בזאת המסכתא <small>(פט"ו מ"ב)</small>. והתורה אמרה שאלו המינים כולם מקבלים טומאה חוץ מכלי זכוכית לבד שהן לא יטמאו אלא מדרבנן. ולשון הגמר <small>(שבת י"ד ע"ב)</small> יוסי בן יועזר איש צרדה ויוסף בן יוחנן איש ירושלם גזרו טומאה על כלי זכוכית. ובתוספת כלים אמרו <small>(כלים. בבא בתרא פ"ז הל' ז')</small> כלי זכוכית מדברי סופרים. אבל שאר הכלים יטמאו מדאוריתא אמר השם יתברך <small>(ויקרא י"א ל"ב)</small> מכל כלי עץ או בגד או עור או שק. ושק הוא הנארג מן השער הדק והעב מאוד כמו מה שנעשה ממנו לשאת בו משא הכל יקרא שק. ובגד הנארג בזולת השער כמו הפשתן והצמר והמשי וצמר הגפן וזולתם. והלבדים נכנסים בכלל הבגדים. ולשון התוספתא <small>(כלים ב"ב פ"ה ה"ג)</small> העושה חלוק מן הלבד אם יש בו שלשה על שלשה טמא וזהו שיעור הבגד לטומאה לפי מה שיתבאר בשבעה ועשרים <small>(מ"א)</small> מזאת המסכתא. ובספרא <small>(שמיני פ"ז הל' ח')</small> או בגד לרבות את הלבדים. ואמר בטומאת כלי חרס <small>(ויקרא י"א ל"ג)</small> וכל כלי חרש אשר יפול מהם אל תוכו יטמא. ואמר בכלי מתכות <small>(במדבר ל"א כ"ב)</small> אך את הזהב ואת הכסף וגומר. אולם כלי עצם הם נכנסים תחת אמרו <small>(שם כ')</small> וכל מעשה עזים כמו שנבאר בשני <small>(מ"א)</small> מזאת המסכתא. וכלי זכוכית נסמכין על כלי חרס כמו שיתבאר בשני <small>(שם)</small> מזאת המסכתא גם כן. ומיני אלו הכלים כולן חוץ מכלי חרס יש להן טהרה במקוה אבל כלי חרס אין לו טהרה כי אם בשברה ולא יטהר במקוה כלל והוא אמרו יתברך <small>(ויקרא י"א ל"ג)</small> ואותו תשברו. ואמר <small>(שם ט"ו י"ב)</small> וכל כלי עץ ישטף במים. וכמו זה יקראו גם כן כלי ההיתוך כלי מתכות ואין כלי זכוכית מכללם. ויקראו האריגות כולם כלים <small>(וכן הגהתי בערבי במקום בגדים)</small> ואפילו הנעשית מהשער וכלי חרס לא יכניסוהו בכלל הכלים על הרוב לפי שייחדו לו דינים פרטיים כמו שנזכור. ושאר הכלים והם כלי עץ וכלי עצם וכלי עור יקראו אותם כלי שטף לפי שיש להם טהרה במקוה. וכאשר תשמעם אומרים מטמא כלים או מטמא בגדים תדע שהוא מטמא אלו המינים כולן חוץ מכלי חרס שהוא לא יטמא כי אם באב הטומאה כמו שאבאר. ובטומאת מת בפרט אשר שמנו לכלים בה אלו הדינים הבדל. וזה שכלי חרס איך מה שיטמא במת יהיה ראשון לטומאה ולא יהיה אב ואפילו נגע במת עצמו או היה באהל המת. וכבר קדם לנו בזה לשון התוספתא <small>(אהלות ט"ו הל' י')</small> אמר יתברך <small>(במדבר י"ט ט"ו)</small> וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא אמרו <small>(ירושלמי פסחים פ"א ה"ז)</small>, הוא טמא ואינו נעשה אב הטומאה לטמא. וכבר התבאר בספרי <small>(פיסקא קכ"ו)</small> שבכלי חרס הכתוב מדבר וזה יתבאר בעשירי <small>(מ"א)</small> מזאת המסכתא. אבל שאר כלים ובגדים כשנגעו באדם שנטמא במת יהיו אב הטומאה. ובין אם נגע דבר מהן במת ואחר כך נגע בו אדם ונגע כלי באדם שלשתן יהיו אבות כמו שזכרנו וכמו שבארו בספרי לפי מה שאפרש בראשון <small>(מ"ב)</small> מאהלות. ודע שהכלי חרס לבדו לא יהיה אב הטומאה לעולם לא בטומאת מת ולא בזולתה מהטומאות ויתבאר זה במקומות שונות מזה הסדר. ובכלי מתכות בפרט יש דין שאינו בשאר כלים. וזה שאם נטמאו באיזה מהטומאות שתהיה ואחר זה נשברו וכבר נטהרו בשבירתן אם התיכם וחזר ועשה מהם כלי שני ישובו לטומאתן הראשונה אשר היו בה וזה גם כן רק מדרבנן. ואני עתיד לבאר טעם זה באחד עשר מזאת המסכתא <small>(מ"א)</small>. אמרו <small>(שבת ט"ז ע"ב)</small> שמעון בן שטח גזר טומאה על כלי מתכות. רצונם לומר שגזר שישובו לטומאתן אחר שנטהרו בשבירתן עד שיטבלו במי מקוה. ולשון התלמוד <small>(שם ועיין כלים פי"א מ"א)</small> טומאה ישנה מדרבנן. ודע זה.
+ואלו האבות כולן אשר קדם מספרם הם מן התורה ויקראו כל אב מהם אב הטומאה מדברי תורה. ויש עוד אבות הטומאות מדרבנן רבים זולת אלו ויקראו כל אב מהם אב הטומאה מדברי סופרים. והטומאות אשר ימצאו בהן אבות הטומאות מדברי סופרים ששה והן טומאת מת וטומאת זיבות וטומאת נדה וטומאת יולדת וטומאת עבודה זרה וטומאת נבלה.
+אולם בטומאת מת נמצאו בה אחד עשר אבות הטומאה מדרבנן. וזה שעצם כשעורה מטמא במגע ובמשא כמו שיתבאר בשני <small>(מ"ג)</small> מאהלות. וכן ארץ העמים ובית הפרס יטמאו במגע ובמשא. ומדור העמים כמו שיתבאר בפרק אחרון <small>(מ"ז)</small> מאהלות טמא כמו ארץ העמים עד שיבדק כמו שיתבאר. דם תבוסה מטמא במגע ובמשא ובאהל ובשני <small>(מ"ב ועיין פ"ג מ"ה)</small> מאהלות יתבאר דם תבוסה מהו. וכן יתבאר בית הפרס באחרון מאהלות <small>(מ"א)</small> ואלו כולן מדרבנן. אמרו בשביעי מנזירות <small>(מ"ב)</small> עצם כשעורה הלכה וכבר בארנוהו שם. ובגמר נדה <small>(ס"ב ע"ב)</small> דם תבוסה מדרבנן. ובגמר שבת <small>(י"ד ע"ב)</small> גזרו טומאה על ארץ העמים. ובפסחים <small>(צ"ב ע"א)</small> בית הפרס מדרבנן הרי אלו ארבעה אבות. וכן האהל אשר יטמא בדם תבוסה. והאדם אשר נטמא באחד מאלו הארבעה. וכלים שנגעו בו. וכן כלים שנטמאו בהן. ואדם שנגע בהן. וכלים שנגעו באדם <small>(ההעתקה העברית הוסיפה כאן וכלים שנגעו בכלים שנטמאו באדם)</small> וכמו זה כלים שנגעו בכלים שנטמאו בהן <small>(בדפוס: באדם. ועיין לקמן המנין הכולל כל אבות הטמאות דרבנן)</small> כל אחד מהן אב מדברי סופרים.
+<b>וטומאת זיבות</b> ימצאו בה תשעה אבות. וזה שמה שאמרנו במה שקדם שלא יְטמא ולא יִטמא והוא חי זולת האדם מן התורה עד שיהיה ישראלי והגוי לא יטמא ולא יטמא בטומאה מכל חלקי הטומאות. אבל מדרבנן עשו אותן כזבים לכל דבריהם. אמרו <small>(נדה ל"ד ע"א)</small> בני ישראל מטמאין בזיבה ואין הגוים מטמאין בזיבה אבל גזרו עליהם שיהיו כזבין לכל דבריהם זולת בדבר אחד לבד והוא שכבת זרע ששכבת זרעו של גוי טהורה לגמרי כמו שהתבאר בגמר נדה <small>(שם)</small>. ולא דנו עליה שתהיה כמו שכבת זרעו של זב שהיא אב מטמא במגע ובמשא כמו שהתבאר. ושם נאמר <small>(שם)</small> עבדו ביה רבנן הכירא דלא נשרף עלייהו תרומה וקדשים אבל יודע שטומאתן מדרבנן ולזה לא תטמא שכבת זרעו לפי שאילו היה זה אמיתי מן התורה היתה שכבת זרעו מטמאה במגע ובמשא. הנה כבר התבאר שכל איש מהגויים זכרים ונקבות קטנים וגדולים הוא זב לכל דבר זולת לענין שכבת זרעו כמו שבארנו. ואין הפרש בין היותו זב אמיתי או מצורע או בריא מאלו החלאים הרי הוא זב מדרבנן. ורצוני לומר באמרי קטנים שיהיה הזכר בן תשע שנים ויום אחד ולמעלה והנקבה בת שלש שנים ויום אחד ולמעלה לא פחות מזה כמו שהתבאר בגמר עבודה זרה <small>(ע"ז ל"ו ע"ב ול"ז ע"א)</small>. ויהיה הגוי וזובו ורוקו ומימי רגליו ומרכבו ומשכבו ודם הגויה ובועל גויה כל אחד מאלו השמנה אב הטומאה מדברי סופרים. ועוד הנה הזב והזבה והנדה והיולדת והמצורע כל אחד מהן מטמא משכב ומושב מדאוריתא כמו שהקדמנו. אולם המת לא יטמא משכב ולשון ספרא <small>(מס' זבים פ"ב הל' י"א)</small> הזב עושה משכב ואין המת עושה משכב. אבל אמרו שאלו הנזכרים אם מתו מטמאים משכב ומושב כמו שהיו בעודן חיים. ואני עתיד לבאר זה בסוף נדה <small>(פ"י מ"ד)</small> מזה הסדר במאמרם הזב והזבה והנדה והיולדת והמצורע שמתו מטמאים במשא עד שימוק הבשר וזה אינו אלא מדרבנן. ובספרא <small>(מס' זבים פ"ב הל' י"ג)</small> הזב שמת מטמא במשא עד שימוק הבשר מדברי סופרים. ובתוספת נדה <small>(פ"ט הל' י"ד)</small> אמרו הזב והזבה והנדה והיולדת והמצורע שמתו מטמאין במשא עד שימוק הבשר ואין מטמאים אלא ברובן ואין מטמאין אלא מדברי סופרים. רצונו לומר טומאת משכבן מדברי סופרים שהם סמכוהו למשכב הזב. וענין אמרם במשא שאם נישא רובו על המשכב יטמא המשכב אפילו היה בין גוף זה הזב המת ובין המשכב אבן המבדלת כמו שיטמאהו בחייו לפי מה שיתבאר בזה הפרק <small>(כלים פ"א מ"ג)</small> ואין כל מת כמו זה. ונוסיף בזה הענין פירוש וביאור במקומו.
+<b>וטומאת נדה</b> בה גם כן תשעה אבות דרבנן. וזה שיתבאר בנדה <small>(פ"א מ"א)</small> שדנו על הנדה שתהיה טמאה למפרע מעת לעת או מפקידה לפקידה על מה שיתבאר שם ואמרו <small>(נדה ז' ע"א)</small> מעת לעת דרבנן. ואמרו גם כן שהיא מטמאה משכב ומושב למפרע ואינה מטמאה את בועלה וכן הכתמים הנעלמים <small>(ר"ל מאין בא הכתם)</small> שמו אותן דם נדה מדרבנן לפי מה שהתבאר שם. ולשון הגמר <small>(שם ו' ע"א)</small> הרואה כתם מטמא למפרע משכב ומושב ומטמא את בועלה להבא. וכן החלוק טמא וכבר הגבילו את הזמן הזה אשר תטמא בו למפרע ואמרו <small>(שם נ"ב ע"ב)</small> עד שתאמר בדקתי את החלוק הזה ולא היה בו כתם או עד שעת כיבוס. וכן המאמר הנבחר בגמר נדה <small>(נדה ט"ז ע"א. כלומר הנקבע להלכה בין התנאים והאמוראים שנחלקו בזה הענין)</small> שוסתות דרבנן ושהאשה אם הגיעה שעת וסתה ולא בדקה עצמה ואחר זה לימים בדקה עצמה ומציאה עצמה טמאה היא בחזקת נדה משעת וסתה עד העת הזאת וזהו טומאה למפרע. ושם נאמר <small>(נדה ל"ט ע"א. וזה לשון הברייתא; אבל בערבי צריך להגיה הנדה במקום הזב)</small> הנדה והזבה ושומרת יום כנגד יום והיולדת כולן מטמאות מעת לעת. וידוע שזהו הזמן אשר תהיה בו טומאה מדרבנן למפרע. אולם כל נדה או רואה כתם או מי שלא בדקה בשעת וסתה המשכב והמושב אשר תטמא בזה הזמן הם אב מדרבנן. וכן בועל רואה כתם להבא וכן רוקה ומימי רגליה בזה הזמן ודם שעל החלוק אשר לא יתאמת שהוא דם נדה הכל אבות מדרבנן.
+<b>וטומאת יולדת</b> בה מאבות דרבנן כמו בנדה רצונו לומר שדין היולדת והנדה אחד כמו שקדם. ובגמר נדה <small>(נדה כ"ח ע"א)</small> אמרו הוציא עובר את ידו והחזירה אמו טמאה לידה וביארו <small>(שם)</small> שזה דרבנן ולאו נמנה לה ימי טהרה עד שנאמר שאם ראתה דם הוא דם טוהר אבל נחייבה לחומרא מכל צד. אמרו <small>(שם)</small> חוששת וימי טהרה לא יהבינן לה. ותהיה טמאה ארבעה עשר יום כמו יולדת נקבה לחומרא מדרבנן. ואם ראתה דם אחר זה הזמן לא נחשבהו דם טוהר כי אין שם לידה אבל יהיה דם נדה או דם זיבה כפי זמן ראייתה כמו שיתבאר בנדה <small>(שם)</small>. ונעשה כאן גם כן במספר אבות דרבנן כמו שעשינו במספר אבות דאורייתא וזה שנמנה המשכב טמא באחד ויכלול משכב גוי ומשכב זב שמת ומשכב נדה למפרע ומשכב רואה כתם למפרע ומשכב יולדת יד ומשכב שלא בדקה בשעת וסתה וכן נעשה במרכב ורוק ומימי רגלים על הדרך שעשינו במספר הקדום שמין הטומאה אחד ואלו הם כאישי זה המין והאב הוא רק משכב מדרבנן. וכן בועל טמאה דרבנן יכלול בועל גויה ובועל נדה ובועל רואה כתם ובועל יולדת יד.
+<b>וטומאת עבודה זרה</b> בה ארבעה אבות והטומאה בכללה מדרבנן. ובגמר שבת <small>(פ"ג ע"ב)</small> אמרו טומאת עבודה זרה מדרבנן ולה רמז בלשון התורה והוא שאמר יעקב אבינו <small>(בראשית ל"ה ב')</small> הסירו את אלהי הנכר אשר בתוככם והטהרו והחליפו שמלתיכם. והראשון מאלו הארבעה אבות עבודה זרה עצמה וזו שעבודה זרה עצמה מטמאה כשרץ רצונו לומר שתטמא אדם וכלים במגע וכלי חרס באויר ולא תטמא במשא. ובתנאי שיהיה בה כזית כמו שביארנו בשלישי מעבודה זרה <small>(בפירוש הר"מ מ"ו)</small> אולם אם היה הדבר הנעבד פחות מכזית לא יטמא. ואם תקח חתיכה מגשם עבודה זרה ואפילו היא גדולה מאוד לא תטמא לפי שעבודה זרה אינה מטמאה לאברים ולא תטמא אלא אם כולה היא מכזית ולמעלה. והאב השני משמשי עבודה זרה יטמא מהם כזית כטומאת שרץ ואפילו נשבר מהם דבר והיה בה כזית יטמא אדם וכלים במגע וזה חומרה במשמשיה. ולשון המשנה בבית עבודה זרה <small>(פ"ג מ"ו)</small> אומר בפירוש אבניו ועציו ועפרו מטמאין כשרץ שנאמר שקץ תשקצנו ותעב תתעבנו <small>(דברים ז' כ"ו)</small>. ובתוספת זבים <small>(פ"ה הל' ז')</small> המכניס ראשו ורובו לבית עבודה זרה טמא. כלי חרס שהכניס לאויר בית עבודה זרה טמא. ספסלין וקתדראות שהכניס רובן לבית עבודה זרה טמאין רצונו לומר בזה שזה האדם או הכלי יהיה בכניסתו לבית עבודה זרה כמגע שרץ. והאב השלישי תקרובת עבודה זרה וכבר התבאר בראשון מגמר חולין <small>(חולין י"ג ע"א)</small> שתקרובת עבודה זרה הוא הדבר אשר יקרב לפניה על דרך העבודה מטמא במגע ובמשא כנבלה כמו שבארנו בשלישי <small>(מ"ו)</small> מעבודה זרה. וכבר התבאר בעבודה זרה <small>(ל' ע"א. תוספתא זבים פ"ה הל' ח')</small> שיין נסך טמא כמו תקרובת עבודה זרה והוא האב הרביעי. והביאו ראיה לזה מאמרו יתברך <small>(דברים ל"ב ל"ח)</small> אשר חלב זבחימו יאכלו ישתו יין נסיכם. ואמרו <small>(עבודה זרה שם)</small> שלשה יינות הן יין שנתנסך לעבודה זרה מטמא טומאה חמורה בכזית. וענין טומאה חמורה הוא שיטמא אדם וכלים וזה אשר יקראו טומאה חמורה בכל מקום. וכל מה שיטמא האוכלין והמשקין לבד יקראו טומאה קלה. ובאמרי שיין נסך הוא אב הטומאה ארצה בזה היין אשר התאמת לנו שנתנסך לעבודה זרה וזהו אשר יטמא כנבלה אבל סתם יינם יטמא טומאה קלה כמו שבארנו שם שהוא כמו משקין טמאין.
+<b>וטומאת נבלה</b> בה שני אבות מדברי סופרים. אחד מהן שחיטת נכרי נבלה ומטמאה במשא <small>(חולין פ"א מ"א)</small> אף על פי שאינה תקרובת עבודה זרה ולא תאסר בהנאה כמו תקרובת עבודה זרה לפי שהיא מושגת בה ואינה כמוה כמו שביארו בגמר חולין. ואמרו <small>(י"ג ע"ב)</small> גוים שבחוץ לארץ לאו עובדי עבודה זרה הם אלא מעשה אבותיהם בידיהם. ולזה שחיטת נכרי מותרת בהנאה. והאב השני נבלת העוף הטהור לבד וזה שנבלת העוף בין טמא ובין טהור אין לו טומאה מן התורה בפירוש ולכך מנינו אותו באלו האבות מדרבנן. ומה שהתאמת אצלי הוא שהיא אב של תורה אף על פי שלא באה בפירוש. וראיית זה היותו חייב עליה כרת על ביאת מקדש וסמכו זה <small>(נדה מ"ב ע"ב. ספרא אחרי מות פ' י"ב הל' ה'. ו')</small> לאמרו יתברך <small>(ויקרא כ"ב ח')</small> נבלה וטרפה לא יאכל לטמאה בה על מה שנבאר במסכת טהרות <small>(פ"א מ"א)</small> והיא תטמא אדם וכלים על האופן שאספר. וזה שהיא לא תטמא במגע כלל ואפילו מדברי סופרים ולא תטמא כזית אלא בבית הבליעה ולפי זה בעת אשר יבלע ממנה כזית והוא בשעת הבליעה יִטמא ויְטמא בגדים כנוגע באב הטומאה. וכן יטמא שאר הכלים בנגיעה בעת בליעתה ולא יטמא אדם ולא כלי חרס אפילו בעת הבליעה כמו כל נוגע באב מאבות הטומאות אשר לא יטמא אדם וכלי חרס בשעת נגיעה כמו שיתבאר באחרון מזבים <small>(מ"ט)</small>. ולשון ספרא <small>(פר' אחרי מות פי"ב הל' י"ב)</small> בבולע נבלת העוף הטהור אמרו מטמא שאר כלים כבגדים יכול יטמא אדם וכלי חרס תלמוד לומר בגד בגד הוא מטמא ואינו מטמא אדם ולא כלי חרס נמצאת אומר היה אוכל נבלת עוף הטהור וידו אחת על גבי תנור ואחת על גבי חברו שניהם טהורים. זהו דין הבולע. ומזה הצד תמנה אב הטומאה אבל לענין מגע תהיה כמו אוכלין טמאין לבד ובתנאי שיחשוב עליה לאכילה כמו שיתבאר בראשון <small>(מ"א)</small> מטהרות ולא תטמא במגע אלא טומאת אוכלין טמאין אשר אבארם אחר זה. ואם נגע בכביצה מהאוכלין אלו האוכלין יהיו שני לטומאה ולא ראשון. וכבר התבאר בגמר זבחים <small>(ק"ה ע"ב)</small> שרבי מאיר אומר אף על פי שלא יבלעה מעת שלקחה בידו וחשב לבלעה הוא כאילו בלעה לפי שמחוסר קריבה לאו כמחוסר מעשה דמי ועם זה לא תהיה אצלו אב עד שיהיה האוכל אשר יגע בו ראשון לפי שהיא לא תטמא טומאת אב בנגיעה אלא בבליעה. ושם נאמר נבלת העוף הטהור לרבי מאיר מונין בה ראשון ושני או אין מונין בה והיתה התשובה שלדברי הכל אפילו לרבי מאיר כל היכא דמטמא אדם במגע מונין בה ראשון ושני וכל היכא דאינו מטמא אדם במגע אין מונין בה לא ראשון ולא שני. ירצה בזה שהדבר אשר יטמא אדם במגע הוא ראשון ואם נגע הראשון בדבר אחר ישוב זה שני ושמור זה העיקר גם כן.
+הנה כבר התבאר שכלל אבות הטומאות דרבנן על הפנים אשר מנינו עשרים ותשע אבות והן עצם כשעורה ודם תבוסה וארץ העמים ובית הפרס ואהל שהאהיל על דם תבוסה ואדם שנטמא בהן וכלים שנגעו בו וכלים שנטמאו בהן ואדם שנגע בכלים וכלים שנגעו באדם וכלים שנגעו בכלים שנטמאו בהן והגוי והנדה למפרע ורואה כתם למפרע ומי שלא בדקה בשעת וסתה למפרע ויולדת איבר ומשכבן ומרכבן ורוקן ומימי רגליהן ודם טמאה דרבנן ובועל טמאה וזובו של גוי ועבודה זרה ומשמשי עבודה זרה ותקרובת עבודה זרה ויין שנתנסך לעבודה זרה ושחיטת נכרי ונבלת העוף הטהור. הנה כבר השלמנו אבות הטומאות במספר ובארנו זה השם על כמה מינים מן הטומאות יפול ומה מהם מדברי תורה ומה מהם מדברי סופרים.
+ודע כי כל מה שיטמא באחד מאבות הטומאות בין אדם בין כלים בין אוכלים בין משקין יקרא ראשון לטומאה ומה שיגע בראשון יקרא שני ומה שיגע בשני יקרא לו שלישי ומה שיגע בשלישי יאמר לו רביעי וזהו המדרגה האחרונה בטומאה. ובשני <small>(מ"ג)</small> מטהרות אמרו הראשון בחולין טמא ומטמא השני פסול ואינו מטמא הראשון והשני שבתרומה טמאין ומטמאין השלישי פסול ולא מטמא הראשון והשני והשלישי שבקודש טמאין ומטמאין הרביעי פסול ולא מטמא. הנה כבר מבואר לך שהרביעי הוא תכלית הטומאה ושכל מה שיאמרו עליו פסול ענינו שלא יטמא זולתו לפי שכל מה שהגיעה אליו הטומאה ויִטמא אבל לא יטמא זולתו יקרא פסול. ולזה יאמר לאשר אכל אוכלין טמאין או שתה משקין טמאין נפסלה גויתו <small>(עיין מקואות פ"י מ"ז)</small> לפי שהוא לא יטמא זולתו. ויקראו גם כן הראשון ולד הטומאה והשני ולד ולד הטומאה והמשנה תקרא כל מה שאינו אב ולד הטומאה בין שהוא ראשון או שני. ומבואר הוא שכמו שתאמר זה אב מדאוריתא וזה אב מדרבנן כן תאמר זה ולד מדאוריתא וזה ולד מדרבנן. ומהעקרים גם כן אשר ראוי להיותן שמורים אצלך אמרם בתוספת טהרות <small>(פ"ה הל' י')</small> כשם שראשון עושה שני ושני עושה שלישי כך ספק ראשון עושה ספק שני וספק שני עושה ספק שלישי. ועוד יש דברים רבים שהם גם כן מדרבנן אבל אינם אבות אלא בתחלה תיקון רבנן עשו אותם ולד הטומאה. כאמרם <small>(שבת י"ד ב')</small> תלמידי שמאי והלל גזרו טומאה על הידים ועשו אותן שניות לעולם כמו שנבאר במסכת ידים <small>(פ"ג מ"א)</small> וכמו כן גזרו על האדם אשר יאכל אוכל ראשון או אוכל שני או ישתה משקין טמאין ושאר מה שמנו באחרון מזבים <small>(מי"ב)</small> שיהיה שני לטומאה כמו שנבאר שם. ומדרבנן גם כן הטמאות אוכלין לאוכלין לפי שמן התורה אין אוכל מטמא אוכל. אמר יתברך <small>(ויקרא י"א ל"ז ל"ח)</small> וכי יפול מנבלתם על כל זרע זרוע אשר יזרע טמא הוא אמרו <small>(פסחים י"ח ע"ב)</small> הוא טמא ואינו עושה כיוצא בו. ובטומאת משקין מחלוקת <small>(שם ט"ו ע"ב)</small> שיש מן החכמים אומרים שטומאת משקין מדרבנן ויש מי שאמרו טומאתן בעצמן והיותן מקבלין טומאה הוא מן התורה אבל היות משקין טמאין מטמאין אוכלין הוא מדרבנן ויש מי שאמרו שאפילו מה שיטמאו את האוכלין הוא מדאוריתא אבל היות משקין טמאין מטמאין הכלים עד שיהיה הכלי שני הנה זה מדרבנן לדברי הכל. והנני עתיד לבאר טעמי זאת המחלוקת ברביעי מטהרות <small>(מ"י)</small> ובאחרון מזבים <small>(מי"כ)</small>. ולשון גמר נדה <small>(ז' ע"ב)</small> מדאוריתא אין אוכל מטמא כלי ואין משקה מטמא כלי ורבנן הוא דגזור גזרה משום משקה זב וזבה משקה דעלולין לקבל טומאה גזרו בהן רבנן אוכלין דאין עלולין לקבל טומאה ולא גזרו בהן. וענין עלולין אשר להן סיבות מוכנות לקבל טומאה <small>(מלשון עילה)</small> וזה אמרם <small>(פסחים י"ח ב')</small> דלא בעו הכשר. הנה כבר התבאר לך שיש דברים רבים שהם ולד הטומאה מדרבנן אף על פי שהאב אשר הוא לו ולד הוא דאוריתא וזהו הענין אשר רצינו להעיר עליו בזה הדיבור. ודמיון זה שאם יגע שרץ בככר הככר הזה ראשון מדאוריתא על מה שבארנו ואם נגע על דרך משל זה הככר בבשר זה הבשר שני מדרבנן לפי שמן התורה אין אוכל מטמא אוכל. וכמו זה אם אכל אדם זה הככר הטמא יהיה שני מדרבנן ועל זה תקיש ותבין שאר מה שזכרנו. והדין אשר יכלול אבות הטומאה שלא יטמא לא אדם ולא כלים ושלא יטמאו אלא אוכלין ומשקין לבד. ולשון הגמר בראשון דקמא <small>(ב' ע"א)</small> דאב מטמא אדם וכלים וולד אוכלין ומשקין מטמא אדם וכלים לא מטמא. ועל אחת כמה וכמה הוא ראוי ונכון שהאב מטמא אוכלין ומשקין. אבל משקין טמאין לבד מטמאין הכלים לא האדם אף על פי שהם ולד הטומאה. ובמסכת פרה <small>(פ"ח מ"ה)</small> מזה הסדר יתבאר זה ושם נאמר כל ולד הטומאה אינו מטמא כלים אלא משקין. ודע שזה משפט מהופך <small>(בההעתקה הנדפסת הוסיפו מלת בשיווי; ראה מלות ההגיון להר"מ ז"ל פרק ה')</small> והוא שכל אב הטומאה מטמא אדם ובגדים וכל מה שמטמא אדם ובגדים הוא אב הטומאה. ושמור זה שהוא עיקר גדול אשר יצא לנו אחר שחזרנו על כל מיני הטומאות. ואחר שכבר הוא ברור ומבואר שכל ולד הטומאה לא יטמא כלים חוץ מן המשקה שהוא יטמא כלים וזה מדרבנן כמו שבארנו ושכמו זה גם כן מן התורה אין אוכל מטמא אוכל הנה הוא שמוכרח לעולם לא יהיה שלישי אלא מדרבנן. לפי שהאב אם יטמא הכלי או האדם יעשה זה הכלי או האדם ראשון וזה הראשון יטמא אוכלין ומשקין לבד כמו שקדם ויהיה האוכל שני דאוריתא גם כן ולא יטמא זה האוכל זולתו עד שיחזירהו שלישי אלא מדרבנן כמו שהשרשנו. ובתנאי שתהיה תרומה לא חולין לפי שאין בחולין כי אם שני לבד כמו שקדם על מה שבארנו בחמישי <small>(מ"ב)</small> מסוטה. הנה כבר התבאר שראשון ושני פעם יהיו מדאוריתא ופעם יהיו מדרבנן על מה שבארנו אבל שלשי ורביעי הם לעולם מדרבנן אף על פי שהאב שהם מיוחסים אליו דאוריתא כמו שבארנו. ולזה אמרו <small>(שם במשנת א"י ובירושלמי חסרה מלת עיקר ובמשנתנו הגירסא מקרא)</small> עתיד דור אחר לטהר את הככר השלישי שאין לו עיקר מן התורה. ומכלל מה ששמוהו גם כן ולד הטומאה משרש הגזרה הוא בשר תאוה שכבר התבאר בתוספת נדה <small>(פ"ט הל' י"ח)</small> שבשר תאוה שמוהו לעולם שלישי לטומאה אף על פי שלא נטמא כלל. ושם נאמר גזרו עליו שיטמא את הידים וחזרו וגזרו עליו שיטמא במגע וחזרו וגזרו עליו שיהא כנבלה עצמה מטמא במשא עוד אמרו שבאחרונה אמרו עליו שהוא טהור לתרומה רצונם לומר שלא יטמא תרומה ויטמא הקודש וזהו דין שלישי לטומאה כמו שזכרנו.
+ובטומאת משקין עיקר גדול ראוי שאזכרהו בכאן אחר שאקדים שהמשקין אשר יקבלו טומאה ויטמאו בעצמן הן שבעה משקין לבד והן המכשירין אוכל לטומאה. והן המים והטל והשמן והיין ודבש דבורים בפרט והחלב והדם ומה שאינו מאלו הלחים כמו יין הרימונים והאגסים ומי הלימוני והדלעת ודבש הקנים ושמן אגוזים ושומשומין וזולתן מי המימות והדבשים והשמנים לא יקבלו טומאה בשום פנים ואפילו מדברי סופרים כמו שבא לשון המשנה באחד עשר <small>(מ"ב)</small> מתרומות לפי מה שבארנו שם. ואם נטמא אחד מאלו באב הטומאה או בולד הטומאה זה המשקה יהיה ראשון לטומאה ולא שני ואף על פי שהוא נטמא בולד הטומאה. וכן אפילו נגע המשקה הזה במשקה אחר זה המשקה השני יהיה ראשון גם כן. המשל בזה שאם כבר נגע אדם בשרץ הנה הוא ראשון לטומאה בלא ספק ואם נגע זה האדם למשל בשמן יטמאהו ואם נגע השמן בדבש דבורים יטמאהו ואף על פי שזה השמן לא נתערב בו ואם נגע זה הדבש במים יטמאהו ויהיו השמן והדבש והמים כל אחד ראשון לטומאה. וכן אם נתגלגל הדבר עד אלף משקין הכל ראשון כמו שיגע השמן בדבש והדבש בשמן אחר והשמן השני בחלב והחלב בדבש אחר עד אין תכלית הכל ראשון. ובתוספת טבול יום <small>(פ"א הל' ג')</small> אמרו אחד משקה שנטמא באב הטומאה ואחד משקה שנטמא בולד הטומאה הרי זה תחלה לעולם מטמא את חברו וחברו את חברו אפילו הן מאה חוץ ממשקה טבול יום שהן פסולים ואינן מטמאין. וכבר קדם לנו שהדבר אשר לא יטמא זולתו יקרא פסול.
+ואני עתיד לבאר במסכת טבול יום <small>(פ"ב)</small> שטבול יום הוא האיש אשר נטמא וטבל קודם שיעריב שמשו הוא בזה היום אשר יצפה בו הערב שמשו כמו השני ואם נגע באוכל תרומה יפסול אותה ותהיה שלישי ושלישי בתרומה פסול כמו שקדם. וכן אם נגע טבול יום במשקה תרומה יפסול זה המשקה שיהיה שלישי כמו שהתבאר בראשון מפסחים <small>(מ"ו)</small> באמרם שמן שנפסל בטבול יום. אבל משקה חולין לא יטמאהו טבול יום כלל לפי ששלישי שבחולין טהור לגמרי. והנה יבוא במסכת טבול יום <small>(פ"ב מ"ב)</small> מזה הסדר מאמר זה לשונו קדרה מלאה משקין שנגע בה טבול יום אם היה משקה תרומה המשקין פסולין והקדרה טהורה ואם היה משקה חולין הכל טהור. ובתוספת טבול יום <small>(פ"א הל' ח')</small> אמרו טבול יום אינו מטמא משקה חולין ופוסל אוכלי תרומה. ושם <small>(פ"ב הל' י"ד)</small> נאמר גם כן עריבה שהיא טבולת יום לשין בה עיסה וקוצין ממנה חלה מפני שהיא שלישי והשלישי טהור בחולין. וזה הדין אינו אלא בטבול יום לבד והוא העושה משקה תרומה שלישי לפי שאינו שני על האמת מפני שהוא כבר נטהר ולזה יפסול משקה תרומה. ובתוספת טהרות <small>(פ"א הל' ד')</small> אמרו בטבול יום כשם שהוא פוסל משקה תרומה ואוכלי תרומה כך הוא פוסל משקה הקודש ואוכלי הקודש. ושם <small>(הל' ג')</small> נאמר אחד טבול יום מטומאה חמורה ואחד טבול יום מטומאה קלה ואפילו טבול יום מזב וזבה ושאר טומאות שבתורה הרי הוא כטבול יום מן השרץ. וזה הוא דין טבול יום.
+אבל השני באמת אם נגע במשקין יעשה אותן ראשון לטומאה וזה ענין אמרם במסכת פרה <small>(פרה פ"ח מ"ז)</small> כל הפוסל את התרומה מטמא משקין להיות תחלה חוץ מטבול יום שהוא אף על פי שהוא פוסל את התרומה לא יעשה אותן תחלה כמו שבארנו. ובגמר פסחים <small>(פסחים י"ד ע"ב)</small> אמרו במשקין שנטמאו מאי איריא באב הטומאה אפילו בראשון ושני נמי תחלה הוו. ואילו היה זה השני שני בחולין והמשקה משקה חולין נהיה תחלה כמו שהתבאר בשני <small>(מ"ו)</small> מטהרות באמרם השני שבחולין מטמא משקה חולין ופוסל אוכלי תרומה והשלישי שבתרומה משקה קודש. וזה לפי שהשלישי לא ימצא כי אם בתרומה כמו שבארנו ואחר שכבר התבאר ששלישי בתרומה פסול ואינו מטמא הנה זה לא יטמא משקה תרומה אבל שלשי בקודש הוא טמא ומטמא ולכן אם נגע זה האוכל שלישי של תרומה במשקה קודש יטמאהו ולא יעשה זה המשקה רביעי שיהיה פסול לבד אבל הוא יהיה תחלה לפי מה שיתבאר שם. היוצא מכל זה בטומאת משקין שאב הטומאה והראשון והשני יעשו המשקין תחלה ואפילו משקה חולין. ושהשלישי של תרומה או של קודש שנגע במשקין של קודש יטמאם ויהיו גם כן תחלה לקודש. וזה האוכל שלישי לא יפסול משקה תרומה וכל שכן שלא יטמא משקה חולין. ואוכל רביעי של קודש לא יפסול משקה קודש וכל שכן מה שזולתו. ושטבול יום לבדו יעשה משקה תרומה שלישי לטומאה וכמו זה יעשה משקה קודש פסולין כרביעי לטומאה. ולא תמצא לעולם משקה במדרגת שלישי או במדרגת רביעי כי אם באלו הפנים לבד. וברור אצלי שמחוסר כפורים גם כן יעשה כן וזה שהוא פוסל את הקודש בנגיעה כמו טבול יום כפי מה שבארנו בשנים עשר <small>(מ"א. עי' פסחים י"ח, ע"ב ושם נסמן)</small> מזבחים.
+וכבר התבאר לך שאוכל טמא מטמא אוכל אחר מדרבנן כמו שאמרנו וכן אוכלין טמאין יטמאו משקין ויעשו אותן תחלה לטומאה על מה שבארנו. ואמרם תחלה או ראשון שוה ולא יאמרו תחלה אלא לפי שדינה כדין הראשון ואינה ראשון באמת ומה שיקראו ראשון הוא ראשון בהתיחסו לאב במספר כאלו יאמרו שאלו המשקין יטמאו טומאה ראשונה אף על פי שאינה ראשונה במספר מהאב. וכן משקין טמאין יטמאו האוכלין אף על פי שהמשקין כבר נטמאו בשני ואחר זה נגעו באוכל חולין זה האוכל יהיה שני לטומאה לפי שהמשקין הן תחלה. ובתוספת טבול יום <small>(פ"א הל' ה')</small> אמרו אוכלין מטמאין את המשקין לעשותן תחלה והמשקין מטמאין את האוכלין לעשותן שניים. ובתוספת פרה <small>(עי' תוספתא טהרות פ"ב הל' א')</small> שהשני מטמא משקין לעשותן תחלה והמשקין מטמאין את האוכלין לעשותן שניים. וכן המשקין טמאין יטמאו הכלים כולן אבל בתנאי שאלו המשקין נטמאו מחמת השרץ רצוני לומר שיהיו נשענים בטומאתן על אב הטומאה כמו שיטמאם האב או הראשון או השני כמו שקדם לא שנטמאו בידים טמאים לפי שהידים טמאים מטמאין גם כן את המשקין על מה שיתבאר במקומות מזבים <small>(פ"ה מי"ב)</small> וטבול יום <small>(פ"ב מ"ב)</small> וידים <small>(פ"ב)</small>. וזהו ענין מאמרם בתלמוד <small>(שבת י"ד ע"ב ע"ש)</small> בכל מקום שאמרו דאיטמו מחמת שרץ רצונם לומר שאלו המשקין טמאין לא נטמאו בידים טמאין שהן שניות לעולם כמו שיתבאר במקומן. ובגמר חגיגה ירושלמי <small>(פ"ג הל' א')</small> אמרו פשיטא שאין משקה מיטמא מן היד לטמא את הכוס. ולא יטמאו משקין שנטמאו מחמת ידים אלא אוכלין של תרומה לבד ויהיו אלו האוכלין שניים כמו שנבאר באחרון ממסכת זבים <small>(מי"ב)</small>. וכבר התבאר בתוספת פרה <small>(פ"ה הל' ב')</small> שהמשקין שנטמאו באוכלין טמאין וכן המשקין שנטמאו בכלים ואפילו אם נטמאו אלו המשקין באחורי הכלים אלו המשקין יהיו תחלה ויטמאו כלים אחרים ודע זה. אבל אוכלין טמאין לא יטמאו כלים בשום פנים וכבר קדם לנו זכרו. ולשון גמר פסחים <small>(פסחים י"ט ע"ב)</small> אין אוכל מטמא כלי ואין כלי מטמא כלי. ובתוספת טבול יום <small>(פ"א הל' ז')</small> חומר במשקין שהמשקין מטמאין כלי חרס מאוירו מה שאין כן באוכלין. אולם אוכלין טמאין ומשקין טמאין לא יטמאו האדם כאשר נגע בהן אלא אם נגע בידיו לבד שידיו טמאין. אם משמש האוכלין או המשקין בשתי ידיו יחד נטמאו ידיו ואם היה נוגע בידו האחת נטמאה האחת לפי מה שהתבאר בחגיגה <small>(חגיגה כ"ד ע"א, ע"ב)</small> וכמו שנבאר במקומו מפרה <small>(פ"י)</small> ובמסכת ידים <small>(פ"ב מ"ג)</small>. אולם אם אכל האדם אוכלין טמאים כחצי פרס או שתה מן המשקין טמאין רביעית אז נפסלה גויתו ויהיה כמו שני לטומאה ואם נגע בתרומה פוסל אותה.
+וידוע ממה שקדם לנו שזובו של זה ורוקו ושכבת זרעו ומימי רגליו כולן מאבות הטומאות וכולן משקין טמאין ויכללם שם משקין טמאין לפי שהם תולדות המים כמו שיתבאר באחרון ממכשירין <small>(מ"ו)</small> וזה אשר יקראהו התלמוד <small>(נדה נ"ה ע"ב)</small> משקה הזב. והדומה לו מכל טומאה יקרא משקה טמא מת ואם היה ממצורע יקרא משקה מצורע וכן מן טבול יום יקראוהו משקה טבול יום <small>(טבול יום פ"ב מ"א)</small> וכמו זה גם כן דם הנדה ודם המת והן אבות הטומאות והן משקין לפי שהדם מכלל שבעה משקין. אולם הזב והזבה וזולתן מכל אבות הטומאות אם נגעו במשקין אלו המשקין יהיו ראשון לטומאה ולא אב ויקראו תחלה כמו שבא לשון הברייתא <small>(טבול יום פ"א הל' ג')</small> באמרם אחד משקה שנטמא באב הטומאה ואחד משקה שנטמא בולד הטומאה הרי זה תחלה.
+הנה כבר התבאר שיש חילוק בין משקה הזב ובין משקין שהוא נוגע בהן וזהו ענין מאמר המשנה בשני <small>(מ"א)</small> מטבול יום כל הטמאין בין קלין ובין חמורים המשקין היוצאין מהן כמשקין שהוא נוגע בהן אלו ואלו תחלה חוץ מן המשקה שהוא אב הטומאה. שיעורו חוץ מן הטמא שהמשקה שלו אב הטומאה לי שקצת משקין היוצאין ממנו והן רוקו ומימי רגליו ושכבת זרעו אינן כמשקין שהוא נוגע בהן מפני שאלו אב ואלו שנוגע בהן הם תחלה. ומאמר המשנה <small>(שם)</small> בין קלין ובין חמורין ירצה בו שאפילו מי שאכל אוכלין טמאין ושתה משקין טמאין ונטמא טומאה קלה שטומאת אוכלין ומשקין תקרא טומאה קלה כמו שבארנו הנה המשקין היוצאין ממנו והמשקין שהוא נוגע בהן אלו ואלו תחלה.
+אולם מאמר התוספתא <small>(טבול יום פ"א הל' ז')</small> חומר במים שאין במשקין שהמים נעשים אב הטומאה לטמא אדם ולטמא בגדים מה שאין כן במשקין אין ענינו שלא ימצא אב הטומאה במשקין כי אם במים לבדם לפי שהדם גם כן אב הטומאה כמו שבארנו אבל ענינו שלא ימצאו משקין שהיו טהורין ואחר זה יתחדש להן ענין לעשותן אב הטומאה אלא המים לבד רוצה לומר אם נעשו מי חטאת ולזה אמר שמים נעשים אב הטומאה אבל אוכלין טמאין לא יהיו אב הטומאה לעולם שאם נגעו באב נעשים ראשון. ובתוספת טבול יום <small>(פ"א הל' ו' ע"ש)</small> אמרו חומר במשקין מה שאין כן באוכלין שהמשקין נעשים אב הטומאה לטמא אדם ולטמא בגדים ולטמא כלי שטף מאחוריו וכלי חרס מאוירו מה שאין כן באוכלין.
+וכבר קדם לנו שכלי חרס לא יהיה אב הטומאה לעולם שהכלים אשר יהיו אב אינם אלא מה שיטמא מהם במת או במשכב ומושב או במרכב או בצרעת וכלי חרס אינו ראוי למרכב ומשכב כמו שיתבאר בזבים <small>(פ"ה מ"א)</small> ואינו ראוי לדיני טומאת מת כמו שאר הכלים על מה שקדם ביאורו. ומה שיצטרך לזכרו בכאן הוא אמרם בתוספת כלים <small>(פ"ג הל' א')</small> אין כלי חרס מיטמא אלא באב הטומאה ומשקין. ולפי זה הוא ולד הטומאה לעולם. ואמרו גם כן <small>(שם הל' ב')</small> כל המטמא אדם מטמא כלי חרס וכל שאין מטמא אדם אין מטמא כלי חרס חוץ מהמשקין. שהמשקין טמאין מטמאין כלי חרס כמו שקדם זכרונו. אף על פי שלא יטמאו אדם במגע אבל אם שתה מהן יטמא מדרבנן כמו שקדם. ואמרו עוד <small>(שם)</small> אין טומאה לכלי חרס אלא מאוירו ובהסיט הזב ואין מטמא אלא אוכלין ומשקין וידים. לפי שהוא ולד הטומאה לעולם והולד כמו שהקדמנו לא יטמא אלא אוכלין ומשקין לא אדם וכלים.
+הנה מכל מה שקדם פירושו יתבאר שמשקין טמאין פעם יהיו אב הטומאה ופעם יהיו ראשון לטומאה ושימצא בהן מה שהוא במדרגת השלישי והרביעי והוא משקה שנגע בטבול יום לבדו לפי מה שקדם ביאורו ולא יהיה במשקין שני לעולם. וזה שהאב והראשון והשני יעשו אותן תחלה והשלישי לא יטמא המשקין כלל אם לא שיהיה משקה קודש וזה המשקה יהיה גם כן תחלה לקודש. ולשון תוספת טהרות <small>(פ"א הל' ז')</small> אין לך משקה הנוגע בשלישי טמא אלא קודש בלבד ואם נטמא משקה הקודש נעשה תחלה לקודש. ולזה אמרה התוספתא <small>(שם הל' ה')</small> משקין מטמאין שנים ופוסלין אחד בקודש. מפני שהם תחלה ואם נגעו באוכל יהיה שני והשני יטמא השלישי והשלישי יפסול הרביעי לפי מה שהושרש שהראשון והשני והשלישי בקודש טמאים ומטמאים והרביעי פסול ואינו מטמא. ולפי זה כל משקה טמא הוא אב הטומאה או ראשון מפני שמשקה טבול יום לא יקרא טמא אלא יקרא פסול. וכן תקרא אותו המשנה בכל מקום שנפסל בטבול יום ולא תאמר שנטמא. הנה כבר ברור ומבואר שאין במשקה שנייות בשום מקום ואם יהיו שנייות במספר מן האב הם תחלה לפי הדין. ולא הארכתי בזה הענין אלא מפני שבא בגמר פסחים <small>(פ"א מ"ז)</small> על מאמר המשנה מדבריהם למדנו וכו' אמרו <small>(ט"ו ע"ב)</small> הכא בבשר שנטמא במשקין שנטמאו מחמת שרץ. ובקצת נוסחאות שנטמאו במשקין שניות <small>(ע"ש ברש"י)</small> ובקצתן כתוב על מאמר הגמר מחמת שרץ פירוש משקין שניות. וזה כולו טעות כמו שבארנו והאומר זה חשב שמונים במשקין שני ושלישי כדרך שמונין באוכלין ואין הדבר כן אבל המשקין שנטמאו מחמת שרץ תחלה לעולם. ומה שהצריכו לומר שנטמאו מחמת שרץ ולא אמר משקין טמאין הוא שזה יכלול אב הטומאה ומשקין שנטמאו מחמת ידים על מה שקדם ועיון התלמוד הצריך שם שלא יהיו אלו המשקין אב ולא מחמת ידים אבל שיהיו שניות בהכרח לא יביא העיון במקום ההוא אל זה אלא מי שאינו יודע דבר מאלו השרשים הגדולים אשר קדם ביאורם. וכבר התבאר שלא יהיו משקין שניות אבל באוכלין טמאין ימצאו ראשון ושני ושלישי ורביעי ולא ימצא בהן אב כמו שקדם.
+אולם כלי חרס יהיה ראשון ושני וזה כשנטמא במשקין טמאין שהם תחלה על מה שקדם. אבל שאר כלים רצונו לומר בגדים וכלי שטף אפשר שיהיו אב הטומאה וראשון לטומאה ושני לטומאה גם כן וזה לבד שיטמאו במשקין טמאין מפני שכל ולד הטומאות אינו מטמא כלים אלא משקה כמו שקדם ולא כל משקה יטמא כלים אלא מה שהוא נשען על אב כמו שקדם ולא ימצא כלי מכל הכלים לא שלישי ולא רביעי: ומה שהראוי שתדעהו שהכלים טמאים ואפילו אם נטמאו במשקים טמאים אלו הכלים יטמאו האוכלין ויהיה האוכל שלישי ויהיה פסול בתרומה לבד כמו שיתבאר באחרון מזבים <small>(מי"ב)</small>. אולם האדם יהיה אב הטומאה ויהיה ראשון ולא יהיה שני לעולם לא מן התורה ולא מדרבנן בטומאת מגע. לפי שכל ולד הטומאה אינו מטמא אדם ואפילו משקין טמאין לא יטמאו אדם שנגע בהן כמו שקדם ביאורו. אבל הוא יהיה שני אם אכל אוכלין טמאין או שתה משקין טמאין ושאר מה שנמנה באחרון מזבים <small>(שם)</small>. וכל זה גזרה מדרבנן על מה שהתבאר בגמר שבת <small>(י"ד ע"א)</small> וכמו שנבאר באחרון מזבים <small>(מ"יב)</small>. אבל מה שנחשוב את האדם שני הוא לענין שיפסול את התרומה כמו שיתבאר עד שיטהר במקוה ואם טהר לא יצטרך להערב שמש לפי שטומאתו טומאה קלה מדרבנן. ולשון ספרא <small>(פר' שמיני פ"ז הל' ד')</small> אין האוכל אוכלין טמאין ולא השותה משקין טמאין טמא טומאת ערב. וכן כלים שנטמאו במשקין שהן תחלה אם נטהרו במי מקוה טהרו ולא יצטרך להן הערב שמש. ובספרא <small>(שם פרשה ח' הל' ה')</small> אמרו כלים שנטמאו במשקין עולין מידי טומאתן בו ביום לפי שהם טומאה מדרבנן על מה שהקדמנו.
+אלו הם השרשים בכללם אשר ראינו להקדימם להדריכך אל מה שארצה לפרשו. ואני אראה להישירך כאן במה שאפשר שתפול בו השגיאות. וזה שאם ישיאך לבך לדעת הטומאות והטהרות ולהבין מה שיכילהו זה הסדר ראוי לך שתשמור בנפשך תחלה כל ההקדמות שהקדמנו בזאת הפתיחה עם הנאמר בפרק הראשון מכלים ומה שכתבנו בפירושו בזכרון טוב מאוד עד שיהיו כולם שגורים על לשונך בלתי שתבקש להעלותם על זכרונך ביגיעה. ולא יספיק לך בזה שתקראם ותעבור עליהם שאפילו אם קראת אותם אלף פעמים ולא תשמרם אין זה מספיק לך עד שיהיו רגילין בפיך כמו קריאת שמע ושתמצא בך כהוגן עם זכרון טוב ובינה ושכל הבנת כל מה שיכילהו זה הסדר לפי שיש בהם ענינים קשים מאוד בעצמם והספקות עצומות והחקירות עמוקות. והלא גדולי חכמי המשנה עליהם השלום נתקשו בהן וכל שכן אנחנו. הלא תראה <small>(חגיגה י"ד ע"א)</small> ר' אלעזר בן עזריה אומר לכמו רבי עקיבה על כולם השלום עקיבה מה לך אצל האגדה כלך מדברותיך ולך אצל נגעים ואהלות והוא לשון בראשית דרבי הושעיה <small>(שמות רבה פרשה י')</small>. וכמו זה מצאנו אצל חכמי התלמוד על כולם השלום שהיו נבוכים בקצת פרקים מהן כמו שנתקשה רבי יוחנן בפרק תינוקת ממסכת נדה <small>(ס"ה ע"ב)</small> והתקשות פרק האשה שהיתה כובשת ירק ממסכת טהרות עליהם השלום <small>(ברכות כ' ע"א)</small> והוא הפרק אשר בו ידבר בראשון ושני ושלישי ורביעי איך הוא סדרן באוכלין ומשקין בחולין ובתרומה ובקודש. וכן ימשילו מסכת עוקצין על מה שהוא קשה הבנה <small>(הוריות י"ג ע"ב)</small> ובגמר שבת <small>(שבת קל"ח ע"ב)</small> אמרו כשנכנסו רבותינו לכרם ביבנה אמרו עתידה תורה שתשכח מישראל שנאמר <small>(עמוס ח' י"א)</small> הנה ימים באים נאום ה' ושלחתי רעב בארץ לא רעב ללחם ולא צמא למים כי אם לשמוע את דברי ה' ואומר <small>(שם י"ב)</small> ונעו מים עד ים ומצפון עד מזרח ישוטטו לבקש את דבר ה' ולא ימצאו עתידה אשה שתטול ככר של תרומה ותחזור על בתי כנסיות ובתי מדרשות לידע אם ראשונה היא אם שניה. וביארו שם מקום הספק הנופל עליהם הוא כשימצא שרץ באויר התנור והשרץ אינו נוגע בלחם ולא בגשם התנור גם כן הנה אין ספק שכבר נטמא התנור וכל מה שבו לאמרו יתברך <small>(ויקרא י"א כ"ג)</small> כל אשר בתוכו יטמא ונפל להם הספק אם הפת ראשון לפי שהשרץ טימאהו בהגעתו באויר התנור והתנור כמאן דמלא טומאה הוא או השרץ יטמא התנור לבד והתנור יטמא הפת בנגיעה ויהיה הפת שני ונסתפקו בזה ואמרו נשתכחה תורה מישראל. ואתה יודע שהיום בעונותינו שרבו אם תחזור על ראשי ישיבות ישראל וכל שכן על בתי כנסיות תמצא שיסתפק עליהן מאלו הפנים מה שבאו בו פסוקים רבים בתורה ונשנה במשנה ומה שהוא יותר ברור ומבואר מזה. ולא יפלא בעיניך דמיון המצב הזה בעת הגלות שנעלמו בו אלו הענינים לפי שנתמעטו העוסקים בהם אחר שנמצא בזמן המקדש ובהיות הנביאים נמצאים שנפלו ספיקות בעניני הטומאה והטהרה ובדין השלישי והרביעי אפילו על הכהנים המשמשים במקדש אשר הם יותר צריכים מכל אדם לשמור הלכות טומאה וטהרה כי רוב הדברים הנצרכים להם מאלו הדינים הם רק לענין מקדש וקדשיו. אמר <small>(חגי ב' י"א, י"ב, י"ג)</small> כה אמר ה' צבאות שאל נא את הכהנים תורה לאמר הן ישא איש את בשר קודש בכנף בגדו ונגע בכנפו אל הלחם ואל הנזיד ואל היין ואל השמן ואל כל מאכל היקדש ויענו הכהנים ויאמרו לא ויאמר חגי אם יגע טמא נפש בכל אלה היטמא ויענו הכהנים ויאמרו יטמא. וכבר נחלקו חכמי התלמוד <small>(פסחים ט"ז ע"ב, י"ז ע"א)</small> בהבנת אלו השאלות. ואמרו קצתם אשתבוש כהני רביעי בקודש בעא מיניהו ואמרו ליה טהור והם טעו לפי שהוא פסול כמו שהקדמנו. ותשובתם בטמא מת יטמא אמת לפי שטמא מת רביעי ממנו בקודש טמא רצוני לומר שהוא נטמא ולא יטמא זולתו ואמרו בקיאים הם בטומאת מת ואין בקיאין בטומאת שרץ אבל חשבו שרביעי בשרץ טהור בקודש. וקצתן אמרו לא אשתבוש כהני שהשאלה הראשונה ששאל מהם היתה בחמישי בקודש ואמרו לו טהור. והשאלה השניה היתה ברביעי בקדש ואמרו טמא והתשובה אמיתית בשתי השאלות.
+ואני אבאר זה המאמר אחר שזכרתיו כאן שהוא בתכלית הקושי גם כן במקומו והוא מאמר עמוק מאוד מאוד וביאורו מועיל בכאן למה שנרצה ועוזר למה שהקדמנו. ואומר שאמרו בכאן בשר קודש הוא לשון נקיה והכונה בשר שרץ וכן באמרו היקדש רצונו לומר היטמא כמו שיקראו העברית הריחוק מדבר וההנזר ממנו קדושה. אמר <small>(ישעיה ס"ה ה')</small> אל תגע בי כי קדשתיך ואמר <small>(דברים כ"ב ט')</small> פן תקדש המלאה הזרע וכו'. ואם אחז השרץ בכנף בגדו היה הבגד ראשון וכאשר נגע כנף זה הבגד בבשר היה הבשר שני ואם נגע הבשר בנזיד נעשה הנזיד שלישי ושאל להן על זה הנזיד שהוא שלישי כאשר נגע ביין ונגע בשמן ונגע במאכל מה דין זה המאכל וזה היין וזה השמן אם כל זה יטמא אם לא. ואין ספק שהיין והשמן והמאכל כל אחד מהן רביעי אבל יין ושמן יעשו תחלה כמו שהתבאר והמאכל פסול ואינו מטמא והכל נטמא. והיתה תשובתם בזה ואמרו לו לא ובזה טעו זהו דעת רב כאשר אמר אשתבוש כהני בזאת השאלה. עוד שאל להן ואמר אם היה טמא נפש מי שנגע הלחם בכנפו ונגע הלחם בנזיד והנזיד נגע ביין ובשמן ובמאכל מה דין זה היין והשמן והמאכל ואמרו יטמא וזה מאמר אמיתי. אבל שמואל אמר לא אשתבוש כהני וזה שהוא יאמר שמה שאמר חגי בשאלה הראשונה ונגע בכנפו לא ירצה בו שכנפו נגע בלחם אלא ירצה בו שנגע אוכל בכנפו ואחר זה נגע זה האוכל בלחם והלחם בנזיד. וזהו אמרם בגמר מי כתיב ונגע כנפו ונגע בכנפו כתיב במי שנגע בכנפו ירצה לומר שאמרו ונגע בכנפו אינו על האיש אשר נשא שרץ בכנפו אלא על הדבר אשר נגע בזה הכנף והיה חגי שואל להן על חמישי בקודש והוא טהור וזה שהכנף ראשון והאוכל אשר נגע בו שני והלחם אשר נגע בזה האוכל שלישי והנזיד רביעי והוא פסול ואינו מטמא כמו שקדם ואם נגע הנזיד ביין בשמן ובמאכל הכל טהור ולא יטמא המשקה שהוא יין ושמן ולא המאכל לפי שכל אחד מהן חמישי וחמישי בקודש טהור וכן השיבוהו ואמרו לו שזה החמישי לא יטמא. ועוד שאל להן אם היה טמא נפש מי שנגע בכנפו על זה הסדר מה יהיה דין היין והשמן והמאכל ואמרו לא יטמא וזה גם כן אמת לפי שאז יהיו רביעי ונעשו היין והשמן תחלה שזהו משקה קודש שנגע בשלישי והמאכל יהיה פסול בהיותו רביעי כמו שקדם. וביאור זה שכנף טמא מת אינו ראשון אבל כנפו הוא אב הטומאה כמו שכבר בארנו שאדם הנטמא במת אם נגע בבגדים או בכלי שטף יעשה אותם אב הטומאה ויהיה כנף בגד טמא מת אב והדבר הנוגע בו ראשון כמו שאמר שמואל והלחם שני והנזיד שלישי ויהיה השלישי הוא אשר נגע במשקה קדש ובאוכלין של קודש ויהיה הכל טמא. וזהו לשון התלמוד שם לשמואל לא הכא אשתבוש ולא הכא אשתבוש כהני לא הכא אשתבוש כהני רביעי בקדש בעא מיניהו ואמרו ליה טמא ולא הכא אשתבוש כהני חמישי בעא מיניהו ואמרו ליה טהור.
+ובא רבינא בסברה שלישית ואמר שהם טעו בשתי התשובות. אולם בתשובה הראשונה כמו שאמר רב וזה שהכנף הוא אשר נגע בלחם ובתשובתן השנית אמר בטומאת מת נמי לא בקיאי הכא רביעי והכא שלישי. וביאור זה שרבינא אמר שאמרם יטמא ושיהיה היין והשמן והמאכל טמא כמו שזכרו שהיו טועים במדרגת הטומאה לפי שהן חשבו שזה אשר נגע בנזיד רביעי בין לטמא מת בין לשרץ אבל רביעי של שרץ טהור לקודש ורביעי של טמא מת טמא הנה הם טעו בשתי התשובות לפי שרביעי של שרץ פסול בקודש כמו רביעי של טמא מת וכן הרביעי מאיזה אב שיזדמן וזה אשר חשבו רביעי לטמא מת הוא שלישי לפי שהכנף הוא אב הטומאה כמו שהתבאר והלחם ראשון והנזיד שני והיין והשמן והמאכל כל אחד מהן נגע בשני ויהיה הכל טמא כמו שזכרו אבל המאכל טמא והוא שלישי לא רביעי כמו שחשבו בכנף טמא מת שהוא ולד הטומאה כמו כנף שרץ.
+וזה מה שנפלה בו המחלוקת בין חכמי התלמוד באלו התשובות רב יאמר שטעו בתשובה הראשונה וצדקו בשניה ושמואל יאמר שצדקו בשתי התשובות ורבינא יאמר שתשובתן מוטעת בשתי השאלות. הנה כבר התבאר לך שהענין קשה בעצמו ואפילו בזמנים הקודמים והבן אמרם עתידה תורה שתשכח מישראל שזה שכחת דיני טומאה וטהרה. וכן מה שצוה השם יתברך את הנביא בשאלה שזה אמר לו שאל נא את הכהנים תורה הנה התורה בסתם הוא הלימוד בטומאה וטהרה וידיעת דינם. וכמו זה אמרו עוד בטומאות וטהרות <small>(חגיגה פ"א, מ"ח)</small> הן הן גופי הלכות. ואיך לא יהיה כן והם הסולם המביא רוח הקדש כמו שאמרו <small>(עבודה זרה כ' ע"ב)</small> וטהרה מביאה לידי קדושה וכו'.
+ולא אמרתי לך כל זה המאמר אלא כדי שלא תחשוב שהדיבור באלו הענינים הוא כמו הדיבור בסוכה או בלולב או בשבועת השומרים או בשבועת הדיינין עד שתעיין בו בתחלת מחשבתך ותאמר בלבך שכבר מצאת דעת איזה דבר. וכמו זה שלא תבוז מה שיגיע לך מהתועלת אחר ידיעתן ותתנהג בהן כמו במה שקדם ביאורנו לסדרים הקודמים. כי אלו השרשים גדולי הערך אשר הקדמתי לך בזאת הפתיחה אין בהם שורש שלא יגעתי בו ביגיעה גדולה להעמידו על בוריו ולבררו. ולקטתי השרשים אחד מעיר ושנים ממשפחה מכל פינות התלמוד וממסתרי הברייתות והתוספות עד שקבצתי מהן זאת הפתיחה למען תהיה מפתח לכל מה שארצה לבארו בזה הסדר ובלי ספק גם לרוב ההלכות הקשות שבתלמוד לפי שכל הלכה שידובר בטומאה וטהרה וראשון ושני וכיוצא בהן תקשה אפילו לגדולי הרבנים וכל שכן לתלמידים. וכל מאמר אשר תמצא בזה לאחד מהם תמצאהו רב הכמות ומעט האיכות ולא יגיע לך ממנו חפצך בשלמות לפי שאינם מתעסקים כלל בשרשי אלו הענינים. אבל מה שהקדמנוהו אנחנו בזאת הפתיחה הוא מספיק מאוד מאוד וצריך לשמרו כמו שזכרנו. ולא ידע שיעור התועלת בו על האמת אלא מי שיגע ביום התעורר בלילה על הלכה מאלו ההלכות הנמצאות בתחלת שבת ופסחים או חגיגה וזבחים וחולין וכיוצא להן ולא התברר לו השורש אשר ישען עליו ואחר זה קרא זאת הפתיחה ומה שאחריה ימצא כל אלו ההלכות בנויות על שרשיה ואז יכיר ערך מה שעשינו. ואין זה דומה אלא למי שיגע לקבץ חרובים וטרח לילך בדרכים עד שאסף בהן הון רב אשר בו יגיע אל כל חפצו. אם האיש אשר קנה זה הממון סיגף את עצמו ימים רבים ולא מצא את מזונו ידע את ערכו. וכמו זה אם הגיע זה הממון ליד איש נבון אף על פי שלא טרח בו ימלא בו חפצו ובראותו עניני שאר בני אדם ידע שיעור היגיעה אשר היה צריך לה אם לא מצאהו. ובכל מה שהגדלנו ערך זה הענין כוונתינו להעיר ולהזהיר שתשמור זאת הפתיחה בזכרונך תמיד כדי שלא אצטרך לזכור אלו העיקרים. בכל עת שאצטרך להם אבל ארמוז עליהם לבד לפי שהסדר בעצמו יש בו להאריך ולא נכפול עניניו במה שיש בו די.
+ועתה אתחיל בפירושו אם ירצה השם יתברך. 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam Introduction to Seder Tahorot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam Introduction to Seder Tahorot/Hebrew/merged.txt
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@@ -0,0 +1,49 @@
+Rambam Introduction to Seder Tahorot
+רמב"ם הקדמה לסדר טהרות
+merged
+https://www.sefaria.org/Rambam_Introduction_to_Seder_Tahorot
+This file contains merged sections from the following text versions:
+-Commentarie de Maimonide sur la Mischnah Seder Tohorot, Berlin 1889
+-https://www.nli.org.il/he/books/NNL_ALEPH000521134
+
+רמב"ם הקדמה לסדר טהרות
+
+בשם יי אל עולם
+ידוע שכבר קדמו לנו באלו החמשה סדרים אשר קדם ביאורם שרשים רבים מן הטומאות והטהרות ובפרט במסכת עדיות. וכל מה שבא מהם באיזה מקום שיהיה אין זה כי אם שהתגלגל בזולת מקומם לאיזה ענין ושרשיהן וענפיהן אינם אלא בזה הסדר. ולזה לא אסמך בזה הסדר על מה שכבר התבאר בסדר קדום מענין טומאה וטהרה אבל אדבר בזה הדבר באופן שיעמוד בפני עצמו שלא יצטרך לסדר אחר. ואני אקדים לך בכאן הקדמות שיהיו מפתח למה שיכללהו זה הסדר אחר שאומר שכל טומאה מהטומאות הנזכרות בתורה התחלתן וסמיכותן אל מין ממיני הבעלי חיים בהכרה חוץ מצרעת שהיא תטמא הבגדים והכתלים בלתי שיהיה אדם התחלת זאת הטומאה כמו שבא בתורה. ושאין בכל מיני הבעלי חיים מי שיְטמא בעודנו חי או יִטמא והוא חי זולת האדם לבדו אבל שאר מיני בעלי חיים כולם טהורים בעודם בחיותם לא יטמאו זולתם ולא יטמאו מן זולתם והאדם לבדו יְטמא והוא חי ויטמא והוא חי בטומאות אשר יבוא תארם.
+וזה שחלקי הטומאות לפי מה שבא לשון התורה אחד עשר חלקים טומאת שרץ וטומאת נבילה וטומאת מת וטומאת שכבת זרע וטומאת מי חטאת וטומאת החטאות וטומאת זב וטומאת זבה וטומאת נדה וטומאת יולדת וטומאת צרעת. ומאלו הטומאות יש טומאה שבה אבות רבות ומהן מה שאין בה אלא אב אחד לבד וזה פירושן.
+<b>טומאת שרץ</b> יש בה אב אחד לבד וזה שהשרץ עצמו הוא אב הטומאה. וזה השם רצוני לומר השרץ נופל על כל מין מהשמונה מינים הנזכרים בתורה והם החלד והעכבר והצב והאנקה והכח והלטאה והחמט והתנשמת <small>(ויקרא י"א כ"ט)</small>. ודם השרץ ובשרו וחלבו שוין בטומאה וארבעה מהן עורן ובשרן גם כן בשוה והן האנקה והכח והלטאה והחמט ועצמות השרץ לבדן ומגורדין לא יטמאו ושאר השקצים והשרצים כצפרדע וטרטוק והאפעה והנחשים ודומיהן כולן טהורין לא יטמאו.
+<b>וטומאת נבלה</b> בה אב אחד לבד וזה שהנבלה בעצמה אב הטומאה. וזה השם נופל על המתה מכל מיני הבהמה והחיה בין טהורה בין טמאה. ובין הטהורה והטמאה הפרש וזה שהטהורה אם נשחטה שחיטה כשירה לפי מה שהתבאר בחולין <small>(חולין ע' ע"ב)</small> היא טהורה והטמאה אין חלוק בין שתשחט או שתנחר או שתמות במיתה טבעית. ועוד שנבלת בהמה טמאה וחיה בין טמאה ובין טהורה אין חלוק בין בשרה וחלבה לטומאה ובהמה טהורה איננה כן אבל חלבה כאשר מתה לא יטמא בשום פנים. ואני עתיד לבאר טעם זה במקומו מעוקצין <small>(עוקצין פ"ג מ"ג)</small>. ודם נבלה לא יטמא טומאת נבלה לא מן הטהורה ולא מן הטמאה וכן העצמות המגורדין מהבשר והקרנים והטלפים והציפרנים אם הובדלו מן הגוף לא יטמאו. אולם המוח שבתוך העצמות הוא יטמא מהנבלה כבשרה וכן הוא מהשרץ כמו בשרה והוא מהמת כמו בשר המת. וכבר התבאר זה בתוספת אהלות <small>(פ"א הל' ה')</small> ושם אמרו מוח הרי הוא כבשר לכל דבר.
+<b>וטומאת מת</b> בה תשעה אבות. וזה שהמת עצמו אב הטומאה ואין רצוני באמרי בכאן המת כל מת אבל הדבר אשר יטמא טומאת מת ככזית מבשרו ונצל ותרוד רקב ועצמות ודם ושאר מה שיבוא מספרו בשני מאהלות <small>(מ"א)</small>. ואין חלוק בין שיהיה המת גוי או ישראלי זולת בטומאת אהל לבד שהגוים אינם מטמאין באהל ולשון הגמר <small>(יבמות פ"א א')</small> ישראל מטמאין באהל ואין הגוים מטמאין באהל ונסמך זה לאמרו <small>(במדבר י"א יד")</small> זאת התורה אדם כי ימות באהל ואומר <small>(יחזקאל ל"ד ל"א)</small> ואתן צאני צאן מרעיתי אדם אתם אתם קרוין אדם ואין אומות העולם קרוין אדם. והקבר גם כן אב הטומאה. ואדם שנטמא במת הוא גם כן יקרא אב. וכלים הנוגעים בו הם אב הטומאה. וכן כלים הנוגעים במת ואדם הנוגע בהן וכלים שנגעו בזה האדם כל אחד מהשלשה אב הטומאה רצוני לומר הכלים הראשונים והאדם והכלים השניים. וכן כלים שנגעו בכלים שנטמאו במת הן גם כן אב הטומאה. ואני עתיד לבאר ראית כל אחד מהן בשני מאהלות. וזה כלו בתנאי שיהיה האדם ישראלי אבל גוי שנגע במת אינו טמא מת ולא יטמא כמו שיטמא טמא מת. ובתחילת תוספת אהלות אמרו <small>(הל' ד')</small> הגוי והבהמה ובן שמונה וכלי חרס והאוכלין והמשקין הנוגעים במת כלים הנוגעים בהן טהורים וענין אמרם טהורים שלא יהיה דינם כדין כלים הנוגעין בטמא מת ולא בארתי לך זה אלא כדי שלא תחשוב שמשקין הנוגעין במת אשר הן משקין טמאין בלא ספק לא יטמאו הכלים אבל הם יטמאו אותם טומאת משקין אשר אני עתיד לבארם ולא כטומאת האב לכלים. ומאבות הטומאות גם כן האוהל ודין האוהל אשר יטמא במת ודין כלים הנוגעים במת אחד לפי שהוא יטמא זולתו טומאת שבעה כמו כלים שנגעו במת. ולא מנינו אותו לבדו אלא לפי שהעור והבגד והשק אם נהיו אהל על המת יטמאו ושאר חומרי הכלים אינם כן לפי שאם היה האהל מעץ או מחרש או מעצם לא יטמא. האלוהים <small>(ל' שבועה)</small> הלא כלי עץ או כלי עצם המאהיל על המת דינם דין כלי שטף שנגעו במת. ואני עתיד לבאר זה בשבע ועשרים מזאת המסכת. ובתוספת נדה <small>(פ"ו הל' י')</small> אמרו כל המיטמא באוהל מיטמא טומאת שבעה ויש מיטמא טומאת שבעה ואינו מיטמא באהל ירמזו אל כלי שטף כמו שבארנו. וממה שראוי שתדעהו הוא שאף על פי שאלו כולם מן המת אבות אין זה כי אם למנות מהן הראשון והשני לענין טומאת תרומה וטומאת קודש כמו שאני עתיד לזכרו בזאת הפתיחה ולא שיהיה מי שיטמא בדבר מהן חייב כרת אם נכנס למקדש או כשאכל קדשים. ולשון התוספתא <small>(אהלות פ"א הל' ב')</small> במה דברים אמורים בתרומה וקדשים אבל אין הנזיר מגלח אלא על המת בלבד ואין חייבין על טומאת מקדש וקדשיו אלא על המת בלבד. וכבר מנינו בשבעה מנזירות <small>(מ"ב)</small> טומאות מן המת שהנזיר מגלח עליהן.
+<b>וטומאת שכבת זרע</b> בה אב אחד. וזה שהזרע אב הטומאה ומתנאיו שיצא מבן תשע שנים ויום אחד ולמעלה. ולשון ספרא <small>(פרשה ו' הל' ד' (ע"ז ד')</small> איש פרט לקטן יכול שאני מוציא בן תשע שנים ויום אחד תלמוד לומר <small>(ויקרא ט"ו ט"ז)</small> ואיש כי תצא ממנו שכבת זרע. וכבר בארנו פעמים שבן תשע שנים ויום אחד ביאתו ביאה. ואין מתנאיו הקושי וההנאה כמו שהתבאר בגמר נדה <small>(מ"ג א'. ובקצת נוסחאות הערבי גרס יומא במקום נדה)</small> אבל מתנאיו שיטמא הוא שיהיה מראהו לבן כמראה הזרע הידוע. ולשון תוספת זבים <small>(פ"ב ה"ד וכצ"ל)</small> שכבת זרע אדומה טהורה. ורוב מה שיצא הזרע כן הוא שיכוף האדם עצמו לתשמיש הרבה פעמים זה אחר זה בזמן קרוב ואז יצא הדם קודם שישתנה בכלי הזרע.
+<b>וטומאת מי חטאת</b> בה אב אחד. וזה שאפר פרה אדומה אם נתערב במי מעין כמו שיתבאר במסכת פרה <small>(פ"ט מ"ח בפי' הר"מ)</small> אלו המים יטמאו לפעמים ופעמים לא יטמאו וכאשר יטמאו הם אב הטומאה ואני עתיד לבאר זה הענין בפרק ראשון מזאת המסכת <small>(מ"א)</small>.
+<b>וטומאת חטאות</b> בה שלשה אבות אחת מהן פרה אדומה שהעוסק בשרפתה ושאר מעשיה מטמא בגדים כמי שנוגע באב הטומאה כמו שיתבאר במקומו במסכת פרה <small>(פרה פ"ד מ"ד)</small>. והשנית פרים ושעירים שנכנס דמן לפנים שהשורפן גם כן מטמא בגדים וכבר זכרנו אלו הפרים והשעירים במקומות ממסכת זבחים <small>(ראה פי"ב במ"ה)</small> ולשון גמר זבחים <small>(זבחים פ"ג ע"א והנוסחא משונה קצת)</small> הא למדת על כל המכפרים שהשורפו מטמא בגדים. והשלישית שעיר המשתלח שהמשלח שעיר לעזאזל מטמא בגדים.
+<b>וטומאת זבה</b> כוללת שבעה אבות. וזה שהזבה עצמה אב הטומאה ובועלה אב הטומאה ודם זיבתה אב הטומאה ורוקה ומימי רגליה ומרכבה ומשכבה כל אחד מהן אב. וידוע מכתובי התורה שטומאת נדה וטומאת יולדת דבר אחד. אמר השם יתברך <small>(ויקרא י"ב ב')</small> כימי נדת דותה תטמא ואמר <small>(שם ה')</small> וטמאה שבועים כנדתה.
+והנדה בה אלו השבע אבות בעצמם. וכן טומאת זב תכלול שבעה אבות והן הזב וזובו ושכבת זרעו ורוקו ומימי רגליו ומשכבו ומרכבו ואחר שכבר נודע שאין חלוק בטומאה בין בועל נדה או זבה או יולדת בתוך שבעה לזכר או ארבעה עשר לנקבה כמו שאמר השם יתברך <small>(שם ט"ו ל"ג)</small> ולאיש אשר ישכב עם טמאה נקרא אותו בועל טמאה והוא אשר נמנה מכלל אבות הטומאות בשם אחד ולא נמנה בועל נדה לבדו ובועל זבה לבדו ובועל יולדת לבדו לפי שהכל אחד. וממה שראוי שתדעהו שכל מה שלא תטהר הטמאה במי מקוה היא מטמאה את בועלה אפילו עמדה שנים אחר שנפסק הדם ולא תטהר בזמן בלא מי מקוה. וכן המרכב והמשכב כל אחד מהן אב ולא נמנה משכב הזב לבדו ומשכב מצורע לבדו ומשכב זבה לבדו ומשכב נדה לבדו לפי שדין הכל אחד אבל נמנה משכב לבד יטמאהו כל מי שיטמאהו. וכמו זה נמנה גם כן דם טמאה ויהיה זה כולל לדם נדה ודם זיבה ודם יולדת. וכך נאמר רוק הטמא ומימי רגליו ויכלול זה זב וזבה נדה ויולדת שדין הרוק ומימי רגלים מכל אחד ואחד מאלו הארבעה שוה בטומאה.
+<b>וטומאת צרעת</b> בה ארבעה אבות. מצורע מוחלט והוא יקרא גם כן מצורע בימי גמרו ומצורע בימי ספרו ובגד מנוגע ובית מנוגע. וארצה באמרי כאן בגד כל מה שיקבל טומאת צרעת מן בגד צמר או פשתים או השתי או הערב או כל כלי עור. וכן רצוני באמרי בית מנוגע חומרי הבית בכללם והן אבניו ועציו ועפרו שכל חלק מהם מטמא בכזית כמו שיתבאר בשלשה עשר <small>(מ"ג)</small> מנגעים מזה הסדר.
+ויהיה מספר אבות הטומאות שלשים ושתים אבות ואלו הן השרץ והנבלה והמת והאדם שנטמא במת וכלים שנטמאו במת וכלים שנגעו באדם שנטמא במת וכלים שנגעו בכלים שנטמאו במת ואדם שנגע בכלים שנטמאו במת וכלים שנגעו באדם שנגע בכלים שנטמאו במת והאהל והקבר ושכבת זרע ומי חטאת ופרה אדומה ופרים ושעירים הנשרפים ושעיר המשתלח וזב וזבה ונדה ויולדת ומרכב ומשכב ובועל טמאה ודם טמאה ורוק טמא וממי רגליו וזובו של זב ושכבת זרעו ומצורע בימי ספרו ומצורע בימי חלוטו ובגד מנוגע ובית מנוגע. וכבר התבאר בראשון <small>(מ"ז)</small> ממגלה שאין הפרש בין מצורע מוסגר למצורע מוחלט לענין טומאה.
+ודע ששם כלים נופל על שמנה מינים והם בגדים ושק וכלי חרס וכלי עור וכלי עצם וכלי זכוכית וכלי מתכות וכלי עץ. אולם הקופות והדומה להן מהכלים הנעשים מנצרים והוצין וגמי וחריות דקלים וקנים וכיוצא בהן כולן בכלל כלי עץ כמו שיתבאר בזאת המסכתא <small>(פט"ו מ"ב)</small>. והתורה אמרה שאלו המינים כולם מקבלים טומאה חוץ מכלי זכוכית לבד שהן לא יטמאו אלא מדרבנן. ולשון הגמר <small>(שבת י"ד ע"ב)</small> יוסי בן יועזר איש צרדה ויוסף בן יוחנן איש ירושלם גזרו טומאה על כלי זכוכית. ובתוספת כלים אמרו <small>(כלים. בבא בתרא פ"ז הל' ז')</small> כלי זכוכית מדברי סופרים. אבל שאר הכלים יטמאו מדאוריתא אמר השם יתברך <small>(ויקרא י"א ל"ב)</small> מכל כלי עץ או בגד או עור או שק. ושק הוא הנארג מן השער הדק והעב מאוד כמו מה שנעשה ממנו לשאת בו משא הכל יקרא שק. ובגד הנארג בזולת השער כמו הפשתן והצמר והמשי וצמר הגפן וזולתם. והלבדים נכנסים בכלל הבגדים. ולשון התוספתא <small>(כלים ב"ב פ"ה ה"ג)</small> העושה חלוק מן הלבד אם יש בו שלשה על שלשה טמא וזהו שיעור הבגד לטומאה לפי מה שיתבאר בשבעה ועשרים <small>(מ"א)</small> מזאת המסכתא. ובספרא <small>(שמיני פ"ז הל' ח')</small> או בגד לרבות את הלבדים. ואמר בטומאת כלי חרס <small>(ויקרא י"א ל"ג)</small> וכל כלי חרש אשר יפול מהם אל תוכו יטמא. ואמר בכלי מתכות <small>(במדבר ל"א כ"ב)</small> אך את הזהב ואת הכסף וגומר. אולם כלי עצם הם נכנסים תחת אמרו <small>(שם כ')</small> וכל מעשה עזים כמו שנבאר בשני <small>(מ"א)</small> מזאת המסכתא. וכלי זכוכית נסמכין על כלי חרס כמו שיתבאר בשני <small>(שם)</small> מזאת המסכתא גם כן. ומיני אלו הכלים כולן חוץ מכלי חרס יש להן טהרה במקוה אבל כלי חרס אין לו טהרה כי אם בשברה ולא יטהר במקוה כלל והוא אמרו יתברך <small>(ויקרא י"א ל"ג)</small> ואותו תשברו. ואמר <small>(שם ט"ו י"ב)</small> וכל כלי עץ ישטף במים. וכמו זה יקראו גם כן כלי ההיתוך כלי מתכות ואין כלי זכוכית מכללם. ויקראו האריגות כולם כלים <small>(וכן הגהתי בערבי במקום בגדים)</small> ואפילו הנעשית מהשער וכלי חרס לא יכניסוהו בכלל הכלים על הרוב לפי שייחדו לו דינים פרטיים כמו שנזכור. ושאר הכלים והם כלי עץ וכלי עצם וכלי עור יקראו אותם כלי שטף לפי שיש להם טהרה במקוה. וכאשר תשמעם אומרים מטמא כלים או מטמא בגדים תדע שהוא מטמא אלו המינים כולן חוץ מכלי חרס שהוא לא יטמא כי אם באב הטומאה כמו שאבאר. ובטומאת מת בפרט אשר שמנו לכלים בה אלו הדינים הבדל. וזה שכלי חרס איך מה שיטמא במת יהיה ראשון לטומאה ולא יהיה אב ואפילו נגע במת עצמו או היה באהל המת. וכבר קדם לנו בזה לשון התוספתא <small>(אהלות ט"ו הל' י')</small> אמר יתברך <small>(במדבר י"ט ט"ו)</small> וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא אמרו <small>(ירושלמי פסחים פ"א ה"ז)</small>, הוא טמא ואינו נעשה אב הטומאה לטמא. וכבר התבאר בספרי <small>(פיסקא קכ"ו)</small> שבכלי חרס הכתוב מדבר וזה יתבאר בעשירי <small>(מ"א)</small> מזאת המסכתא. אבל שאר כלים ובגדים כשנגעו באדם שנטמא במת יהיו אב הטומאה. ובין אם נגע דבר מהן במת ואחר כך נגע בו אדם ונגע כלי באדם שלשתן יהיו אבות כמו שזכרנו וכמו שבארו בספרי לפי מה שאפרש בראשון <small>(מ"ב)</small> מאהלות. ודע שהכלי חרס לבדו לא יהיה אב הטומאה לעולם לא בטומאת מת ולא בזולתה מהטומאות ויתבאר זה במקומות שונות מזה הסדר. ובכלי מתכות בפרט יש דין שאינו בשאר כלים. וזה שאם נטמאו באיזה מהטומאות שתהיה ואחר זה נשברו וכבר נטהרו בשבירתן אם התיכם וחזר ועשה מהם כלי שני ישובו לטומאתן הראשונה אשר היו בה וזה גם כן רק מדרבנן. ואני עתיד לבאר טעם זה באחד עשר מזאת המסכתא <small>(מ"א)</small>. אמרו <small>(שבת ט"ז ע"ב)</small> שמעון בן שטח גזר טומאה על כלי מתכות. רצונם לומר שגזר שישובו לטומאתן אחר שנטהרו בשבירתן עד שיטבלו במי מקוה. ולשון התלמוד <small>(שם ועיין כלים פי"א מ"א)</small> טומאה ישנה מדרבנן. ודע זה.
+ואלו האבות כולן אשר קדם מספרם הם מן התורה ויקראו כל אב מהם אב הטומאה מדברי תורה. ויש עוד אבות הטומאות מדרבנן רבים זולת אלו ויקראו כל אב מהם אב הטומאה מדברי סופרים. והטומאות אשר ימצאו בהן אבות הטומאות מדברי סופרים ששה והן טומאת מת וטומאת זיבות וטומאת נדה וטומאת יולדת וטומאת עבודה זרה וטומאת נבלה.
+אולם בטומאת מת נמצאו בה אחד עשר אבות הטומאה מדרבנן. וזה שעצם כשעורה מטמא במגע ובמשא כמו שיתבאר בשני <small>(מ"ג)</small> מאהלות. וכן ארץ העמים ובית הפרס יטמאו במגע ובמשא. ומדור העמים כמו שיתבאר בפרק אחרון <small>(מ"ז)</small> מאהלות טמא כמו ארץ העמים עד שיבדק כמו שיתבאר. דם תבוסה מטמא במגע ובמשא ובאהל ובשני <small>(מ"ב ועיין פ"ג מ"ה)</small> מאהלות יתבאר דם תבוסה מהו. וכן יתבאר בית הפרס באחרון מאהלות <small>(מ"א)</small> ואלו כולן מדרבנן. אמרו בשביעי מנזירות <small>(מ"ב)</small> עצם כשעורה הלכה וכבר בארנוהו שם. ובגמר נדה <small>(ס"ב ע"ב)</small> דם תבוסה מדרבנן. ובגמר שבת <small>(י"ד ע"ב)</small> גזרו טומאה על ארץ העמים. ובפסחים <small>(צ"ב ע"א)</small> בית הפרס מדרבנן הרי אלו ארבעה אבות. וכן האהל אשר יטמא בדם תבוסה. והאדם אשר נטמא באחד מאלו הארבעה. וכלים שנגעו בו. וכן כלים שנטמאו בהן. ואדם שנגע בהן. וכלים שנגעו באדם <small>(ההעתקה העברית הוסיפה כאן וכלים שנגעו בכלים שנטמאו באדם)</small> וכמו זה כלים שנגעו בכלים שנטמאו בהן <small>(בדפוס: באדם. ועיין לקמן המנין הכולל כל אבות הטמאות דרבנן)</small> כל אחד מהן אב מדברי סופרים.
+<b>וטומאת זיבות</b> ימצאו בה תשעה אבות. וזה שמה שאמרנו במה שקדם שלא יְטמא ולא יִטמא והוא חי זולת האדם מן התורה עד שיהיה ישראלי והגוי לא יטמא ולא יטמא בטומאה מכל חלקי הטומאות. אבל מדרבנן עשו אותן כזבים לכל דבריהם. אמרו <small>(נדה ל"ד ע"א)</small> בני ישראל מטמאין בזיבה ואין הגוים מטמאין בזיבה אבל גזרו עליהם שיהיו כזבין לכל דבריהם זולת בדבר אחד לבד והוא שכבת זרע ששכבת זרעו של גוי טהורה לגמרי כמו שהתבאר בגמר נדה <small>(שם)</small>. ולא דנו עליה שתהיה כמו שכבת זרעו של זב שהיא אב מטמא במגע ובמשא כמו שהתבאר. ושם נאמר <small>(שם)</small> עבדו ביה רבנן הכירא דלא נשרף עלייהו תרומה וקדשים אבל יודע שטומאתן מדרבנן ולזה לא תטמא שכבת זרעו לפי שאילו היה זה אמיתי מן התורה היתה שכבת זרעו מטמאה במגע ובמשא. הנה כבר התבאר שכל איש מהגויים זכרים ונקבות קטנים וגדולים הוא זב לכל דבר זולת לענין שכבת זרעו כמו שבארנו. ואין הפרש בין היותו זב אמיתי או מצורע או בריא מאלו החלאים הרי הוא זב מדרבנן. ורצוני לומר באמרי קטנים שיהיה הזכר בן תשע שנים ויום אחד ולמעלה והנקבה בת שלש שנים ויום אחד ולמעלה לא פחות מזה כמו שהתבאר בגמר עבודה זרה <small>(ע"ז ל"ו ע"ב ול"ז ע"א)</small>. ויהיה הגוי וזובו ורוקו ומימי רגליו ומרכבו ומשכבו ודם הגויה ובועל גויה כל אחד מאלו השמנה אב הטומאה מדברי סופרים. ועוד הנה הזב והזבה והנדה והיולדת והמצורע כל אחד מהן מטמא משכב ומושב מדאוריתא כמו שהקדמנו. אולם המת לא יטמא משכב ולשון ספרא <small>(מס' זבים פ"ב הל' י"א)</small> הזב עושה משכב ואין המת עושה משכב. אבל אמרו שאלו הנזכרים אם מתו מטמאים משכב ומושב כמו שהיו בעודן חיים. ואני עתיד לבאר זה בסוף נדה <small>(פ"י מ"ד)</small> מזה הסדר במאמרם הזב והזבה והנדה והיולדת והמצורע שמתו מטמאים במשא עד שימוק הבשר וזה אינו אלא מדרבנן. ובספרא <small>(מס' זבים פ"ב הל' י"ג)</small> הזב שמת מטמא במשא עד שימוק הבשר מדברי סופרים. ובתוספת נדה <small>(פ"ט הל' י"ד)</small> אמרו הזב והזבה והנדה והיולדת והמצורע שמתו מטמאין במשא עד שימוק הבשר ואין מטמאים אלא ברובן ואין מטמאין אלא מדברי סופרים. רצונו לומר טומאת משכבן מדברי סופרים שהם סמכוהו למשכב הזב. וענין אמרם במשא שאם נישא רובו על המשכב יטמא המשכב אפילו היה בין גוף זה הזב המת ובין המשכב אבן המבדלת כמו שיטמאהו בחייו לפי מה שיתבאר בזה הפרק <small>(כלים פ"א מ"ג)</small> ואין כל מת כמו זה. ונוסיף בזה הענין פירוש וביאור במקומו.
+<b>וטומאת נדה</b> בה גם כן תשעה אבות דרבנן. וזה שיתבאר בנדה <small>(פ"א מ"א)</small> שדנו על הנדה שתהיה טמאה למפרע מעת לעת או מפקידה לפקידה על מה שיתבאר שם ואמרו <small>(נדה ז' ע"א)</small> מעת לעת דרבנן. ואמרו גם כן שהיא מטמאה משכב ומושב למפרע ואינה מטמאה את בועלה וכן הכתמים הנעלמים <small>(ר"ל מאין בא הכתם)</small> שמו אותן דם נדה מדרבנן לפי מה שהתבאר שם. ולשון הגמר <small>(שם ו' ע"א)</small> הרואה כתם מטמא למפרע משכב ומושב ומטמא את בועלה להבא. וכן החלוק טמא וכבר הגבילו את הזמן הזה אשר תטמא בו למפרע ואמרו <small>(שם נ"ב ע"ב)</small> עד שתאמר בדקתי את החלוק הזה ולא היה בו כתם או עד שעת כיבוס. וכן המאמר הנבחר בגמר נדה <small>(נדה ט"ז ע"א. כלומר הנקבע להלכה בין התנאים והאמוראים שנחלקו בזה הענין)</small> שוסתות דרבנן ושהאשה אם הגיעה שעת וסתה ולא בדקה עצמה ואחר זה לימים בדקה עצמה ומציאה עצמה טמאה היא בחזקת נדה משעת וסתה עד העת הזאת וזהו טומאה למפרע. ושם נאמר <small>(נדה ל"ט ע"א. וזה לשון הברייתא; אבל בערבי צריך להגיה הנדה במקום הזב)</small> הנדה והזבה ושומרת יום כנגד יום והיולדת כולן מטמאות מעת לעת. וידוע שזהו הזמן אשר תהיה בו טומאה מדרבנן למפרע. אולם כל נדה או רואה כתם או מי שלא בדקה בשעת וסתה המשכב והמושב אשר תטמא בזה הזמן הם אב מדרבנן. וכן בועל רואה כתם להבא וכן רוקה ומימי רגליה בזה הזמן ודם שעל החלוק אשר לא יתאמת שהוא דם נדה הכל אבות מדרבנן.
+<b>וטומאת יולדת</b> בה מאבות דרבנן כמו בנדה רצונו לומר שדין היולדת והנדה אחד כמו שקדם. ובגמר נדה <small>(נדה כ"ח ע"א)</small> אמרו הוציא עובר את ידו והחזירה אמו טמאה לידה וביארו <small>(שם)</small> שזה דרבנן ולאו נמנה לה ימי טהרה עד שנאמר שאם ראתה דם הוא דם טוהר אבל נחייבה לחומרא מכל צד. אמרו <small>(שם)</small> חוששת וימי טהרה לא יהבינן לה. ותהיה טמאה ארבעה עשר יום כמו יולדת נקבה לחומרא מדרבנן. ואם ראתה דם אחר זה הזמן לא נחשבהו דם טוהר כי אין שם לידה אבל יהיה דם נדה או דם זיבה כפי זמן ראייתה כמו שיתבאר בנדה <small>(שם)</small>. ונעשה כאן גם כן במספר אבות דרבנן כמו שעשינו במספר אבות דאורייתא וזה שנמנה המשכב טמא באחד ויכלול משכב גוי ומשכב זב שמת ומשכב נדה למפרע ומשכב רואה כתם למפרע ומשכב יולדת יד ומשכב שלא בדקה בשעת וסתה וכן נעשה במרכב ורוק ומימי רגלים על הדרך שעשינו במספר הקדום שמין הטומאה אחד ואלו הם כאישי זה המין והאב הוא רק משכב מדרבנן. וכן בועל טמאה דרבנן יכלול בועל גויה ובועל נדה ובועל רואה כתם ובועל יולדת יד.
+<b>וטומאת עבודה זרה</b> בה ארבעה אבות והטומאה בכללה מדרבנן. ובגמר שבת <small>(פ"ג ע"ב)</small> אמרו טומאת עבודה זרה מדרבנן ולה רמז בלשון התורה והוא שאמר יעקב אבינו <small>(בראשית ל"ה ב')</small> הסירו את אלהי הנכר אשר בתוככם והטהרו והחליפו שמלתיכם. והראשון מאלו הארבעה אבות עבודה זרה עצמה וזו שעבודה זרה עצמה מטמאה כשרץ רצונו לומר שתטמא אדם וכלים במגע וכלי חרס באויר ולא תטמא במשא. ובתנאי שיהיה בה כזית כמו שביארנו בשלישי מעבודה זרה <small>(בפירוש הר"מ מ"ו)</small> אולם אם היה הדבר הנעבד פחות מכזית לא יטמא. ואם תקח חתיכה מגשם עבודה זרה ואפילו היא גדולה מאוד לא תטמא לפי שעבודה זרה אינה מטמאה לאברים ולא תטמא אלא אם כולה היא מכזית ולמעלה. והאב השני משמשי עבודה זרה יטמא מהם כזית כטומאת שרץ ואפילו נשבר מהם דבר והיה בה כזית יטמא אדם וכלים במגע וזה חומרה במשמשיה. ולשון המשנה בבית עבודה זרה <small>(פ"ג מ"ו)</small> אומר בפירוש אבניו ועציו ועפרו מטמאין כשרץ שנאמר שקץ תשקצנו ותעב תתעבנו <small>(דברים ז' כ"ו)</small>. ובתוספת זבים <small>(פ"ה הל' ז')</small> המכניס ראשו ורובו לבית עבודה זרה טמא. כלי חרס שהכניס לאויר בית עבודה זרה טמא. ספסלין וקתדראות שהכניס רובן לבית עבודה זרה טמאין רצונו לומר בזה שזה האדם או הכלי יהיה בכניסתו לבית עבודה זרה כמגע שרץ. והאב השלישי תקרובת עבודה זרה וכבר התבאר בראשון מגמר חולין <small>(חולין י"ג ע"א)</small> שתקרובת עבודה זרה הוא הדבר אשר יקרב לפניה על דרך העבודה מטמא במגע ובמשא כנבלה כמו שבארנו בשלישי <small>(מ"ו)</small> מעבודה זרה. וכבר התבאר בעבודה זרה <small>(ל' ע"א. תוספתא זבים פ"ה הל' ח')</small> שיין נסך טמא כמו תקרובת עבודה זרה והוא האב הרביעי. והביאו ראיה לזה מאמרו יתברך <small>(דברים ל"ב ל"ח)</small> אשר חלב זבחימו יאכלו ישתו יין נסיכם. ואמרו <small>(עבודה זרה שם)</small> שלשה יינות הן יין שנתנסך לעבודה זרה מטמא טומאה חמורה בכזית. וענין טומאה חמורה הוא שיטמא אדם וכלים וזה אשר יקראו טומאה חמורה בכל מקום. וכל מה שיטמא האוכלין והמשקין לבד יקראו טומאה קלה. ובאמרי שיין נסך הוא אב הטומאה ארצה בזה היין אשר התאמת לנו שנתנסך לעבודה זרה וזהו אשר יטמא כנבלה אבל סתם יינם יטמא טומאה קלה כמו שבארנו שם שהוא כמו משקין טמאין.
+<b>וטומאת נבלה</b> בה שני אבות מדברי סופרים. אחד מהן שחיטת נכרי נבלה ומטמאה במשא <small>(חולין פ"א מ"א)</small> אף על פי שאינה תקרובת עבודה זרה ולא תאסר בהנאה כמו תקרובת עבודה זרה לפי שהיא מושגת בה ואינה כמוה כמו שביארו בגמר חולין. ואמרו <small>(י"ג ע"ב)</small> גוים שבחוץ לארץ לאו עובדי עבודה זרה הם אלא מעשה אבותיהם בידיהם. ולזה שחיטת נכרי מותרת בהנאה. והאב השני נבלת העוף הטהור לבד וזה שנבלת העוף בין טמא ובין טהור אין לו טומאה מן התורה בפירוש ולכך מנינו אותו באלו האבות מדרבנן. ומה שהתאמת אצלי הוא שהיא אב של תורה אף על פי שלא באה בפירוש. וראיית זה היותו חייב עליה כרת על ביאת מקדש וסמכו זה <small>(נדה מ"ב ע"ב. ספרא אחרי מות פ' י"ב הל' ה'. ו')</small> לאמרו יתברך <small>(ויקרא כ"ב ח')</small> נבלה וטרפה לא יאכל לטמאה בה על מה שנבאר במסכת טהרות <small>(פ"א מ"א)</small> והיא תטמא אדם וכלים על האופן שאספר. וזה שהיא לא תטמא במגע כלל ואפילו מדברי סופרים ולא תטמא כזית אלא בבית הבליעה ולפי זה בעת אשר יבלע ממנה כזית והוא בשעת הבליעה יִטמא ויְטמא בגדים כנוגע באב הטומאה. וכן יטמא שאר הכלים בנגיעה בעת בליעתה ולא יטמא אדם ולא כלי חרס אפילו בעת הבליעה כמו כל נוגע באב מאבות הטומאות אשר לא יטמא אדם וכלי חרס בשעת נגיעה כמו שיתבאר באחרון מזבים <small>(מ"ט)</small>. ולשון ספרא <small>(פר' אחרי מות פי"ב הל' י"ב)</small> בבולע נבלת העוף הטהור אמרו מטמא שאר כלים כבגדים יכול יטמא אדם וכלי חרס תלמוד לומר בגד בגד הוא מטמא ואינו מטמא אדם ולא כלי חרס נמצאת אומר היה אוכל נבלת עוף הטהור וידו אחת על גבי תנור ואחת על גבי חברו שניהם טהורים. זהו דין הבולע. ומזה הצד תמנה אב הטומאה אבל לענין מגע תהיה כמו אוכלין טמאין לבד ובתנאי שיחשוב עליה לאכילה כמו שיתבאר בראשון <small>(מ"א)</small> מטהרות ולא תטמא במגע אלא טומאת אוכלין טמאין אשר אבארם אחר זה. ואם נגע בכביצה מהאוכלין אלו האוכלין יהיו שני לטומאה ולא ראשון. וכבר התבאר בגמר זבחים <small>(ק"ה ע"ב)</small> שרבי מאיר אומר אף על פי שלא יבלעה מעת שלקחה בידו וחשב לבלעה הוא כאילו בלעה לפי שמחוסר קריבה לאו כמחוסר מעשה דמי ועם זה לא תהיה אצלו אב עד שיהיה האוכל אשר יגע בו ראשון לפי שהיא לא תטמא טומאת אב בנגיעה אלא בבליעה. ושם נאמר נבלת העוף הטהור לרבי מאיר מונין בה ראשון ושני או אין מונין בה והיתה התשובה שלדברי הכל אפילו לרבי מאיר כל היכא דמטמא אדם במגע מונין בה ראשון ושני וכל היכא דאינו מטמא אדם במגע אין מונין בה לא ראשון ולא שני. ירצה בזה שהדבר אשר יטמא אדם במגע הוא ראשון ואם נגע הראשון בדבר אחר ישוב זה שני ושמור זה העיקר גם כן.
+הנה כבר התבאר שכלל אבות הטומאות דרבנן על הפנים אשר מנינו עשרים ותשע אבות והן עצם כשעורה ודם תבוסה וארץ העמים ובית הפרס ואהל שהאהיל על דם תבוסה ואדם שנטמא בהן וכלים שנגעו בו וכלים שנטמאו בהן ואדם שנגע בכלים וכלים שנגעו באדם וכלים שנגעו בכלים שנטמאו בהן והגוי והנדה למפרע ורואה כתם למפרע ומי שלא בדקה בשעת וסתה למפרע ויולדת איבר ומשכבן ומרכבן ורוקן ומימי רגליהן ודם טמאה דרבנן ובועל טמאה וזובו של גוי ועבודה זרה ומשמשי עבודה זרה ותקרובת עבודה זרה ויין שנתנסך לעבודה זרה ושחיטת נכרי ונבלת העוף הטהור. הנה כבר השלמנו אבות הטומאות במספר ובארנו זה השם על כמה מינים מן הטומאות יפול ומה מהם מדברי תורה ומה מהם מדברי סופרים.
+ודע כי כל מה שיטמא באחד מאבות הטומאות בין אדם בין כלים בין אוכלים בין משקין יקרא ראשון לטומאה ומה שיגע בראשון יקרא שני ומה שיגע בשני יקרא לו שלישי ומה שיגע בשלישי יאמר לו רביעי וזהו המדרגה האחרונה בטומאה. ובשני <small>(מ"ג)</small> מטהרות אמרו הראשון בחולין טמא ומטמא השני פסול ואינו מטמא הראשון והשני שבתרומה טמאין ומטמאין השלישי פסול ולא מטמא הראשון והשני והשלישי שבקודש טמאין ומטמאין הרביעי פסול ולא מטמא. הנה כבר מבואר לך שהרביעי הוא תכלית הטומאה ושכל מה שיאמרו עליו פסול ענינו שלא יטמא זולתו לפי שכל מה שהגיעה אליו הטומאה ויִטמא אבל לא יטמא זולתו יקרא פסול. ולזה יאמר לאשר אכל אוכלין טמאין או שתה משקין טמאין נפסלה גויתו <small>(עיין מקואות פ"י מ"ז)</small> לפי שהוא לא יטמא זולתו. ויקראו גם כן הראשון ולד הטומאה והשני ולד ולד הטומאה והמשנה תקרא כל מה שאינו אב ולד הטומאה בין שהוא ראשון או שני. ומבואר הוא שכמו שתאמר זה אב מדאוריתא וזה אב מדרבנן כן תאמר זה ולד מדאוריתא וזה ולד מדרבנן. ומהעקרים גם כן אשר ראוי להיותן שמורים אצלך אמרם בתוספת טהרות <small>(פ"ה הל' י')</small> כשם שראשון עושה שני ושני עושה שלישי כך ספק ראשון עושה ספק שני וספק שני עושה ספק שלישי. ועוד יש דברים רבים שהם גם כן מדרבנן אבל אינם אבות אלא בתחלה תיקון רבנן עשו אותם ולד הטומאה. כאמרם <small>(שבת י"ד ב')</small> תלמידי שמאי והלל גזרו טומאה על הידים ועשו אותן שניות לעולם כמו שנבאר במסכת ידים <small>(פ"ג מ"א)</small> וכמו כן גזרו על האדם אשר יאכל אוכל ראשון או אוכל שני או ישתה משקין טמאין ושאר מה שמנו באחרון מזבים <small>(מי"ב)</small> שיהיה שני לטומאה כמו שנבאר שם. ומדרבנן גם כן הטמאות אוכלין לאוכלין לפי שמן התורה אין אוכל מטמא אוכל. אמר יתברך <small>(ויקרא י"א ל"ז ל"ח)</small> וכי יפול מנבלתם על כל זרע זרוע אשר יזרע טמא הוא אמרו <small>(פסחים י"ח ע"ב)</small> הוא טמא ואינו עושה כיוצא בו. ובטומאת משקין מחלוקת <small>(שם ט"ו ע"ב)</small> שיש מן החכמים אומרים שטומאת משקין מדרבנן ויש מי שאמרו טומאתן בעצמן והיותן מקבלין טומאה הוא מן התורה אבל היות משקין טמאין מטמאין אוכלין הוא מדרבנן ויש מי שאמרו שאפילו מה שיטמאו את האוכלין הוא מדאוריתא אבל היות משקין טמאין מטמאין הכלים עד שיהיה הכלי שני הנה זה מדרבנן לדברי הכל. והנני עתיד לבאר טעמי זאת המחלוקת ברביעי מטהרות <small>(מ"י)</small> ובאחרון מזבים <small>(מי"כ)</small>. ולשון גמר נדה <small>(ז' ע"ב)</small> מדאוריתא אין אוכל מטמא כלי ואין משקה מטמא כלי ורבנן הוא דגזור גזרה משום משקה זב וזבה משקה דעלולין לקבל טומאה גזרו בהן רבנן אוכלין דאין עלולין לקבל טומאה ולא גזרו בהן. וענין עלולין אשר להן סיבות מוכנות לקבל טומאה <small>(מלשון עילה)</small> וזה אמרם <small>(פסחים י"ח ב')</small> דלא בעו הכשר. הנה כבר התבאר לך שיש דברים רבים שהם ולד הטומאה מדרבנן אף על פי שהאב אשר הוא לו ולד הוא דאוריתא וזהו הענין אשר רצינו להעיר עליו בזה הדיבור. ודמיון זה שאם יגע שרץ בככר הככר הזה ראשון מדאוריתא על מה שבארנו ואם נגע על דרך משל זה הככר בבשר זה הבשר שני מדרבנן לפי שמן התורה אין אוכל מטמא אוכל. וכמו זה אם אכל אדם זה הככר הטמא יהיה שני מדרבנן ועל זה תקיש ותבין שאר מה שזכרנו. והדין אשר יכלול אבות הטומאה שלא יטמא לא אדם ולא כלים ושלא יטמאו אלא אוכלין ומשקין לבד. ולשון הגמר בראשון דקמא <small>(ב' ע"א)</small> דאב מטמא אדם וכלים וולד אוכלין ומשקין מטמא אדם וכלים לא מטמא. ועל אחת כמה וכמה הוא ראוי ונכון שהאב מטמא אוכלין ומשקין. אבל משקין טמאין לבד מטמאין הכלים לא האדם אף על פי שהם ולד הטומאה. ובמסכת פרה <small>(פ"ח מ"ה)</small> מזה הסדר יתבאר זה ושם נאמר כל ולד הטומאה אינו מטמא כלים אלא משקין. ודע שזה משפט מהופך <small>(בההעתקה הנדפסת הוסיפו מלת בשיווי; ראה מלות ההגיון להר"מ ז"ל פרק ה')</small> והוא שכל אב הטומאה מטמא אדם ובגדים וכל מה שמטמא אדם ובגדים הוא אב הטומאה. ושמור זה שהוא עיקר גדול אשר יצא לנו אחר שחזרנו על כל מיני הטומאות. ואחר שכבר הוא ברור ומבואר שכל ולד הטומאה לא יטמא כלים חוץ מן המשקה שהוא יטמא כלים וזה מדרבנן כמו שבארנו ושכמו זה גם כן מן התורה אין אוכל מטמא אוכל הנה הוא שמוכרח לעולם לא יהיה שלישי אלא מדרבנן. לפי שהאב אם יטמא הכלי או האדם יעשה זה הכלי או האדם ראשון וזה הראשון יטמא אוכלין ומשקין לבד כמו שקדם ויהיה האוכל שני דאוריתא גם כן ולא יטמא זה האוכל זולתו עד שיחזירהו שלישי אלא מדרבנן כמו שהשרשנו. ובתנאי שתהיה תרומה לא חולין לפי שאין בחולין כי אם שני לבד כמו שקדם על מה שבארנו בחמישי <small>(מ"ב)</small> מסוטה. הנה כבר התבאר שראשון ושני פעם יהיו מדאוריתא ופעם יהיו מדרבנן על מה שבארנו אבל שלשי ורביעי הם לעולם מדרבנן אף על פי שהאב שהם מיוחסים אליו דאוריתא כמו שבארנו. ולזה אמרו <small>(שם במשנת א"י ובירושלמי חסרה מלת עיקר ובמשנתנו הגירסא מקרא)</small> עתיד דור אחר לטהר את הככר השלישי שאין לו עיקר מן התורה. ומכלל מה ששמוהו גם כן ולד הטומאה משרש הגזרה הוא בשר תאוה שכבר התבאר בתוספת נדה <small>(פ"ט הל' י"ח)</small> שבשר תאוה שמוהו לעולם שלישי לטומאה אף על פי שלא נטמא כלל. ושם נאמר גזרו עליו שיטמא את הידים וחזרו וגזרו עליו שיטמא במגע וחזרו וגזרו עליו שיהא כנבלה עצמה מטמא במשא עוד אמרו שבאחרונה אמרו עליו שהוא טהור לתרומה רצונם לומר שלא יטמא תרומה ויטמא הקודש וזהו דין שלישי לטומאה כמו שזכרנו.
+ובטומאת משקין עיקר גדול ראוי שאזכרהו בכאן אחר שאקדים שהמשקין אשר יקבלו טומאה ויטמאו בעצמן הן שבעה משקין לבד והן המכשירין אוכל לטומאה. והן המים והטל והשמן והיין ודבש דבורים בפרט והחלב והדם ומה שאינו מאלו הלחים כמו יין הרימונים והאגסים ומי הלימוני והדלעת ודבש הקנים ושמן אגוזים ושומשומין וזולתן מי המימות והדבשים והשמנים לא יקבלו טומאה בשום פנים ואפילו מדברי סופרים כמו שבא לשון המשנה באחד עשר <small>(מ"ב)</small> מתרומות לפי מה שבארנו שם. ואם נטמא אחד מאלו באב הטומאה או בולד הטומאה זה המשקה יהיה ראשון לטומאה ולא שני ואף על פי שהוא נטמא בולד הטומאה. וכן אפילו נגע המשקה הזה במשקה אחר זה המשקה השני יהיה ראשון גם כן. המשל בזה שאם כבר נגע אדם בשרץ הנה הוא ראשון לטומאה בלא ספק ואם נגע זה האדם למשל בשמן יטמאהו ואם נגע השמן בדבש דבורים יטמאהו ואף על פי שזה השמן לא נתערב בו ואם נגע זה הדבש במים יטמאהו ויהיו השמן והדבש והמים כל אחד ראשון לטומאה. וכן אם נתגלגל הדבר עד אלף משקין הכל ראשון כמו שיגע השמן בדבש והדבש בשמן אחר והשמן השני בחלב והחלב בדבש אחר עד אין תכלית הכל ראשון. ובתוספת טבול יום <small>(פ"א הל' ג')</small> אמרו אחד משקה שנטמא באב הטומאה ואחד משקה שנטמא בולד הטומאה הרי זה תחלה לעולם מטמא את חברו וחברו את חברו אפילו הן מאה חוץ ממשקה טבול יום שהן פסולים ואינן מטמאין. וכבר קדם לנו שהדבר אשר לא יטמא זולתו יקרא פסול.
+ואני עתיד לבאר במסכת טבול יום <small>(פ"ב)</small> שטבול יום הוא האיש אשר נטמא וטבל קודם שיעריב שמשו הוא בזה היום אשר יצפה בו הערב שמשו כמו השני ואם נגע באוכל תרומה יפסול אותה ותהיה שלישי ושלישי בתרומה פסול כמו שקדם. וכן אם נגע טבול יום במשקה תרומה יפסול זה המשקה שיהיה שלישי כמו שהתבאר בראשון מפסחים <small>(מ"ו)</small> באמרם שמן שנפסל בטבול יום. אבל משקה חולין לא יטמאהו טבול יום כלל לפי ששלישי שבחולין טהור לגמרי. והנה יבוא במסכת טבול יום <small>(פ"ב מ"ב)</small> מזה הסדר מאמר זה לשונו קדרה מלאה משקין שנגע בה טבול יום אם היה משקה תרומה המשקין פסולין והקדרה טהורה ואם היה משקה חולין הכל טהור. ובתוספת טבול יום <small>(פ"א הל' ח')</small> אמרו טבול יום אינו מטמא משקה חולין ופוסל אוכלי תרומה. ושם <small>(פ"ב הל' י"ד)</small> נאמר גם כן עריבה שהיא טבולת יום לשין בה עיסה וקוצין ממנה חלה מפני שהיא שלישי והשלישי טהור בחולין. וזה הדין אינו אלא בטבול יום לבד והוא העושה משקה תרומה שלישי לפי שאינו שני על האמת מפני שהוא כבר נטהר ולזה יפסול משקה תרומה. ובתוספת טהרות <small>(פ"א הל' ד')</small> אמרו בטבול יום כשם שהוא פוסל משקה תרומה ואוכלי תרומה כך הוא פוסל משקה הקודש ואוכלי הקודש. ושם <small>(הל' ג')</small> נאמר אחד טבול יום מטומאה חמורה ואחד טבול יום מטומאה קלה ואפילו טבול יום מזב וזבה ושאר טומאות שבתורה הרי הוא כטבול יום מן השרץ. וזה הוא דין טבול יום.
+אבל השני באמת אם נגע במשקין יעשה אותן ראשון לטומאה וזה ענין אמרם במסכת פרה <small>(פרה פ"ח מ"ז)</small> כל הפוסל את התרומה מטמא משקין להיות תחלה חוץ מטבול יום שהוא אף על פי שהוא פוסל את התרומה לא יעשה אותן תחלה כמו שבארנו. ובגמר פסחים <small>(פסחים י"ד ע"ב)</small> אמרו במשקין שנטמאו מאי איריא באב הטומאה אפילו בראשון ושני נמי תחלה הוו. ואילו היה זה השני שני בחולין והמשקה משקה חולין נהיה תחלה כמו שהתבאר בשני <small>(מ"ו)</small> מטהרות באמרם השני שבחולין מטמא משקה חולין ופוסל אוכלי תרומה והשלישי שבתרומה משקה קודש. וזה לפי שהשלישי לא ימצא כי אם בתרומה כמו שבארנו ואחר שכבר התבאר ששלישי בתרומה פסול ואינו מטמא הנה זה לא יטמא משקה תרומה אבל שלשי בקודש הוא טמא ומטמא ולכן אם נגע זה האוכל שלישי של תרומה במשקה קודש יטמאהו ולא יעשה זה המשקה רביעי שיהיה פסול לבד אבל הוא יהיה תחלה לפי מה שיתבאר שם. היוצא מכל זה בטומאת משקין שאב הטומאה והראשון והשני יעשו המשקין תחלה ואפילו משקה חולין. ושהשלישי של תרומה או של קודש שנגע במשקין של קודש יטמאם ויהיו גם כן תחלה לקודש. וזה האוכל שלישי לא יפסול משקה תרומה וכל שכן שלא יטמא משקה חולין. ואוכל רביעי של קודש לא יפסול משקה קודש וכל שכן מה שזולתו. ושטבול יום לבדו יעשה משקה תרומה שלישי לטומאה וכמו זה יעשה משקה קודש פסולין כרביעי לטומאה. ולא תמצא לעולם משקה במדרגת שלישי או במדרגת רביעי כי אם באלו הפנים לבד. וברור אצלי שמחוסר כפורים גם כן יעשה כן וזה שהוא פוסל את הקודש בנגיעה כמו טבול יום כפי מה שבארנו בשנים עשר <small>(מ"א. עי' פסחים י"ח, ע"ב ושם נסמן)</small> מזבחים.
+וכבר התבאר לך שאוכל טמא מטמא אוכל אחר מדרבנן כמו שאמרנו וכן אוכלין טמאין יטמאו משקין ויעשו אותן תחלה לטומאה על מה שבארנו. ואמרם תחלה או ראשון שוה ולא יאמרו תחלה אלא לפי שדינה כדין הראשון ואינה ראשון באמת ומה שיקראו ראשון הוא ראשון בהתיחסו לאב במספר כאלו יאמרו שאלו המשקין יטמאו טומאה ראשונה אף על פי שאינה ראשונה במספר מהאב. וכן משקין טמאין יטמאו האוכלין אף על פי שהמשקין כבר נטמאו בשני ואחר זה נגעו באוכל חולין זה האוכל יהיה שני לטומאה לפי שהמשקין הן תחלה. ובתוספת טבול יום <small>(פ"א הל' ה')</small> אמרו אוכלין מטמאין את המשקין לעשותן תחלה והמשקין מטמאין את האוכלין לעשותן שניים. ובתוספת פרה <small>(עי' תוספתא טהרות פ"ב הל' א')</small> שהשני מטמא משקין לעשותן תחלה והמשקין מטמאין את האוכלין לעשותן שניים. וכן המשקין טמאין יטמאו הכלים כולן אבל בתנאי שאלו המשקין נטמאו מחמת השרץ רצוני לומר שיהיו נשענים בטומאתן על אב הטומאה כמו שיטמאם האב או הראשון או השני כמו שקדם לא שנטמאו בידים טמאים לפי שהידים טמאים מטמאין גם כן את המשקין על מה שיתבאר במקומות מזבים <small>(פ"ה מי"ב)</small> וטבול יום <small>(פ"ב מ"ב)</small> וידים <small>(פ"ב)</small>. וזהו ענין מאמרם בתלמוד <small>(שבת י"ד ע"ב ע"ש)</small> בכל מקום שאמרו דאיטמו מחמת שרץ רצונם לומר שאלו המשקין טמאין לא נטמאו בידים טמאין שהן שניות לעולם כמו שיתבאר במקומן. ובגמר חגיגה ירושלמי <small>(פ"ג הל' א')</small> אמרו פשיטא שאין משקה מיטמא מן היד לטמא את הכוס. ולא יטמאו משקין שנטמאו מחמת ידים אלא אוכלין של תרומה לבד ויהיו אלו האוכלין שניים כמו שנבאר באחרון ממסכת זבים <small>(מי"ב)</small>. וכבר התבאר בתוספת פרה <small>(פ"ה הל' ב')</small> שהמשקין שנטמאו באוכלין טמאין וכן המשקין שנטמאו בכלים ואפילו אם נטמאו אלו המשקין באחורי הכלים אלו המשקין יהיו תחלה ויטמאו כלים אחרים ודע זה. אבל אוכלין טמאין לא יטמאו כלים בשום פנים וכבר קדם לנו זכרו. ולשון גמר פסחים <small>(פסחים י"ט ע"ב)</small> אין אוכל מטמא כלי ואין כלי מטמא כלי. ובתוספת טבול יום <small>(פ"א הל' ז')</small> חומר במשקין שהמשקין מטמאין כלי חרס מאוירו מה שאין כן באוכלין. אולם אוכלין טמאין ומשקין טמאין לא יטמאו האדם כאשר נגע בהן אלא אם נגע בידיו לבד שידיו טמאין. אם משמש האוכלין או המשקין בשתי ידיו יחד נטמאו ידיו ואם היה נוגע בידו האחת נטמאה האחת לפי מה שהתבאר בחגיגה <small>(חגיגה כ"ד ע"א, ע"ב)</small> וכמו שנבאר במקומו מפרה <small>(פ"י)</small> ובמסכת ידים <small>(פ"ב מ"ג)</small>. אולם אם אכל האדם אוכלין טמאים כחצי פרס או שתה מן המשקין טמאין רביעית אז נפסלה גויתו ויהיה כמו שני לטומאה ואם נגע בתרומה פוסל אותה.
+וידוע ממה שקדם לנו שזובו של זה ורוקו ושכבת זרעו ומימי רגליו כולן מאבות הטומאות וכולן משקין טמאין ויכללם שם משקין טמאין לפי שהם תולדות המים כמו שיתבאר באחרון ממכשירין <small>(מ"ו)</small> וזה אשר יקראהו התלמוד <small>(נדה נ"ה ע"ב)</small> משקה הזב. והדומה לו מכל טומאה יקרא משקה טמא מת ואם היה ממצורע יקרא משקה מצורע וכן מן טבול יום יקראוהו משקה טבול יום <small>(טבול יום פ"ב מ"א)</small> וכמו זה גם כן דם הנדה ודם המת והן אבות הטומאות והן משקין לפי שהדם מכלל שבעה משקין. אולם הזב והזבה וזולתן מכל אבות הטומאות אם נגעו במשקין אלו המשקין יהיו ראשון לטומאה ולא אב ויקראו תחלה כמו שבא לשון הברייתא <small>(טבול יום פ"א הל' ג')</small> באמרם אחד משקה שנטמא באב הטומאה ואחד משקה שנטמא בולד הטומאה הרי זה תחלה.
+הנה כבר התבאר שיש חילוק בין משקה הזב ובין משקין שהוא נוגע בהן וזהו ענין מאמר המשנה בשני <small>(מ"א)</small> מטבול יום כל הטמאין בין קלין ובין חמורים המשקין היוצאין מהן כמשקין שהוא נוגע בהן אלו ואלו תחלה חוץ מן המשקה שהוא אב הטומאה. שיעורו חוץ מן הטמא שהמשקה שלו אב הטומאה לי שקצת משקין היוצאין ממנו והן רוקו ומימי רגליו ושכבת זרעו אינן כמשקין שהוא נוגע בהן מפני שאלו אב ואלו שנוגע בהן הם תחלה. ומאמר המשנה <small>(שם)</small> בין קלין ובין חמורין ירצה בו שאפילו מי שאכל אוכלין טמאין ושתה משקין טמאין ונטמא טומאה קלה שטומאת אוכלין ומשקין תקרא טומאה קלה כמו שבארנו הנה המשקין היוצאין ממנו והמשקין שהוא נוגע בהן אלו ואלו תחלה.
+אולם מאמר התוספתא <small>(טבול יום פ"א הל' ז')</small> חומר במים שאין במשקין שהמים נעשים אב הטומאה לטמא אדם ולטמא בגדים מה שאין כן במשקין אין ענינו שלא ימצא אב הטומאה במשקין כי אם במים לבדם לפי שהדם גם כן אב הטומאה כמו שבארנו אבל ענינו שלא ימצאו משקין שהיו טהורין ואחר זה יתחדש להן ענין לעשותן אב הטומאה אלא המים לבד רוצה לומר אם נעשו מי חטאת ולזה אמר שמים נעשים אב הטומאה אבל אוכלין טמאין לא יהיו אב הטומאה לעולם שאם נגעו באב נעשים ראשון. ובתוספת טבול יום <small>(פ"א הל' ו' ע"ש)</small> אמרו חומר במשקין מה שאין כן באוכלין שהמשקין נעשים אב הטומאה לטמא אדם ולטמא בגדים ולטמא כלי שטף מאחוריו וכלי חרס מאוירו מה שאין כן באוכלין.
+וכבר קדם לנו שכלי חרס לא יהיה אב הטומאה לעולם שהכלים אשר יהיו אב אינם אלא מה שיטמא מהם במת או במשכב ומושב או במרכב או בצרעת וכלי חרס אינו ראוי למרכב ומשכב כמו שיתבאר בזבים <small>(פ"ה מ"א)</small> ואינו ראוי לדיני טומאת מת כמו שאר הכלים על מה שקדם ביאורו. ומה שיצטרך לזכרו בכאן הוא אמרם בתוספת כלים <small>(פ"ג הל' א')</small> אין כלי חרס מיטמא אלא באב הטומאה ומשקין. ולפי זה הוא ולד הטומאה לעולם. ואמרו גם כן <small>(שם הל' ב')</small> כל המטמא אדם מטמא כלי חרס וכל שאין מטמא אדם אין מטמא כלי חרס חוץ מהמשקין. שהמשקין טמאין מטמאין כלי חרס כמו שקדם זכרונו. אף על פי שלא יטמאו אדם במגע אבל אם שתה מהן יטמא מדרבנן כמו שקדם. ואמרו עוד <small>(שם)</small> אין טומאה לכלי חרס אלא מאוירו ובהסיט הזב ואין מטמא אלא אוכלין ומשקין וידים. לפי שהוא ולד הטומאה לעולם והולד כמו שהקדמנו לא יטמא אלא אוכלין ומשקין לא אדם וכלים.
+הנה מכל מה שקדם פירושו יתבאר שמשקין טמאין פעם יהיו אב הטומאה ופעם יהיו ראשון לטומאה ושימצא בהן מה שהוא במדרגת השלישי והרביעי והוא משקה שנגע בטבול יום לבדו לפי מה שקדם ביאורו ולא יהיה במשקין שני לעולם. וזה שהאב והראשון והשני יעשו אותן תחלה והשלישי לא יטמא המשקין כלל אם לא שיהיה משקה קודש וזה המשקה יהיה גם כן תחלה לקודש. ולשון תוספת טהרות <small>(פ"א הל' ז')</small> אין לך משקה הנוגע בשלישי טמא אלא קודש בלבד ואם נטמא משקה הקודש נעשה תחלה לקודש. ולזה אמרה התוספתא <small>(שם הל' ה')</small> משקין מטמאין שנים ופוסלין אחד בקודש. מפני שהם תחלה ואם נגעו באוכל יהיה שני והשני יטמא השלישי והשלישי יפסול הרביעי לפי מה שהושרש שהראשון והשני והשלישי בקודש טמאים ומטמאים והרביעי פסול ואינו מטמא. ולפי זה כל משקה טמא הוא אב הטומאה או ראשון מפני שמשקה טבול יום לא יקרא טמא אלא יקרא פסול. וכן תקרא אותו המשנה בכל מקום שנפסל בטבול יום ולא תאמר שנטמא. הנה כבר ברור ומבואר שאין במשקה שנייות בשום מקום ואם יהיו שנייות במספר מן האב הם תחלה לפי הדין. ולא הארכתי בזה הענין אלא מפני שבא בגמר פסחים <small>(פ"א מ"ז)</small> על מאמר המשנה מדבריהם למדנו וכו' אמרו <small>(ט"ו ע"ב)</small> הכא בבשר שנטמא במשקין שנטמאו מחמת שרץ. ובקצת נוסחאות שנטמאו במשקין שניות <small>(ע"ש ברש"י)</small> ובקצתן כתוב על מאמר הגמר מחמת שרץ פירוש משקין שניות. וזה כולו טעות כמו שבארנו והאומר זה חשב שמונים במשקין שני ושלישי כדרך שמונין באוכלין ואין הדבר כן אבל המשקין שנטמאו מחמת שרץ תחלה לעולם. ומה שהצריכו לומר שנטמאו מחמת שרץ ולא אמר משקין טמאין הוא שזה יכלול אב הטומאה ומשקין שנטמאו מחמת ידים על מה שקדם ועיון התלמוד הצריך שם שלא יהיו אלו המשקין אב ולא מחמת ידים אבל שיהיו שניות בהכרח לא יביא העיון במקום ההוא אל זה אלא מי שאינו יודע דבר מאלו השרשים הגדולים אשר קדם ביאורם. וכבר התבאר שלא יהיו משקין שניות אבל באוכלין טמאין ימצאו ראשון ושני ושלישי ורביעי ולא ימצא בהן אב כמו שקדם.
+אולם כלי חרס יהיה ראשון ושני וזה כשנטמא במשקין טמאין שהם תחלה על מה שקדם. אבל שאר כלים רצונו לומר בגדים וכלי שטף אפשר שיהיו אב הטומאה וראשון לטומאה ושני לטומאה גם כן וזה לבד שיטמאו במשקין טמאין מפני שכל ולד הטומאות אינו מטמא כלים אלא משקה כמו שקדם ולא כל משקה יטמא כלים אלא מה שהוא נשען על אב כמו שקדם ולא ימצא כלי מכל הכלים לא שלישי ולא רביעי: ומה שהראוי שתדעהו שהכלים טמאים ואפילו אם נטמאו במשקים טמאים אלו הכלים יטמאו האוכלין ויהיה האוכל שלישי ויהיה פסול בתרומה לבד כמו שיתבאר באחרון מזבים <small>(מי"ב)</small>. אולם האדם יהיה אב הטומאה ויהיה ראשון ולא יהיה שני לעולם לא מן התורה ולא מדרבנן בטומאת מגע. לפי שכל ולד הטומאה אינו מטמא אדם ואפילו משקין טמאין לא יטמאו אדם שנגע בהן כמו שקדם ביאורו. אבל הוא יהיה שני אם אכל אוכלין טמאין או שתה משקין טמאין ושאר מה שנמנה באחרון מזבים <small>(שם)</small>. וכל זה גזרה מדרבנן על מה שהתבאר בגמר שבת <small>(י"ד ע"א)</small> וכמו שנבאר באחרון מזבים <small>(מ"יב)</small>. אבל מה שנחשוב את האדם שני הוא לענין שיפסול את התרומה כמו שיתבאר עד שיטהר במקוה ואם טהר לא יצטרך להערב שמש לפי שטומאתו טומאה קלה מדרבנן. ולשון ספרא <small>(פר' שמיני פ"ז הל' ד')</small> אין האוכל אוכלין טמאין ולא השותה משקין טמאין טמא טומאת ערב. וכן כלים שנטמאו במשקין שהן תחלה אם נטהרו במי מקוה טהרו ולא יצטרך להן הערב שמש. ובספרא <small>(שם פרשה ח' הל' ה')</small> אמרו כלים שנטמאו במשקין עולין מידי טומאתן בו ביום לפי שהם טומאה מדרבנן על מה שהקדמנו.
+אלו הם השרשים בכללם אשר ראינו להקדימם להדריכך אל מה שארצה לפרשו. ואני אראה להישירך כאן במה שאפשר שתפול בו השגיאות. וזה שאם ישיאך לבך לדעת הטומאות והטהרות ולהבין מה שיכילהו זה הסדר ראוי לך שתשמור בנפשך תחלה כל ההקדמות שהקדמנו בזאת הפתיחה עם הנאמר בפרק הראשון מכלים ומה שכתבנו בפירושו בזכרון טוב מאוד עד שיהיו כולם שגורים על לשונך בלתי שתבקש להעלותם על זכרונך ביגיעה. ולא יספיק לך בזה שתקראם ותעבור עליהם שאפילו אם קראת אותם אלף פעמים ולא תשמרם אין זה מספיק לך עד שיהיו רגילין בפיך כמו קריאת שמע ושתמצא בך כהוגן עם זכרון טוב ובינה ושכל הבנת כל מה שיכילהו זה הסדר לפי שיש בהם ענינים קשים מאוד בעצמם והספקות עצומות והחקירות עמוקות. והלא גדולי חכמי המשנה עליהם השלום נתקשו בהן וכל שכן אנחנו. הלא תראה <small>(חגיגה י"ד ע"א)</small> ר' אלעזר בן עזריה אומר לכמו רבי עקיבה על כולם השלום עקיבה מה לך אצל האגדה כלך מדברותיך ולך אצל נגעים ואהלות והוא לשון בראשית דרבי הושעיה <small>(שמות רבה פרשה י')</small>. וכמו זה מצאנו אצל חכמי התלמוד על כולם השלום שהיו נבוכים בקצת פרקים מהן כמו שנתקשה רבי יוחנן בפרק תינוקת ממסכת נדה <small>(ס"ה ע"ב)</small> והתקשות פרק האשה שהיתה כובשת ירק ממסכת טהרות עליהם השלום <small>(ברכות כ' ע"א)</small> והוא הפרק אשר בו ידבר בראשון ושני ושלישי ורביעי איך הוא סדרן באוכלין ומשקין בחולין ובתרומה ובקודש. וכן ימשילו מסכת עוקצין על מה שהוא קשה הבנה <small>(הוריות י"ג ע"ב)</small> ובגמר שבת <small>(שבת קל"ח ע"ב)</small> אמרו כשנכנסו רבותינו לכרם ביבנה אמרו עתידה תורה שתשכח מישראל שנאמר <small>(עמוס ח' י"א)</small> הנה ימים באים נאום ה' ושלחתי רעב בארץ לא רעב ללחם ולא צמא למים כי אם לשמוע את דברי ה' ואומר <small>(שם י"ב)</small> ונעו מים עד ים ומצפון עד מזרח ישוטטו לבקש את דבר ה' ולא ימצאו עתידה אשה שתטול ככר של תרומה ותחזור על בתי כנסיות ובתי מדרשות לידע אם ראשונה היא אם שניה. וביארו שם מקום הספק הנופל עליהם הוא כשימצא שרץ באויר התנור והשרץ אינו נוגע בלחם ולא בגשם התנור גם כן הנה אין ספק שכבר נטמא התנור וכל מה שבו לאמרו יתברך <small>(ויקרא י"א כ"ג)</small> כל אשר בתוכו יטמא ונפל להם הספק אם הפת ראשון לפי שהשרץ טימאהו בהגעתו באויר התנור והתנור כמאן דמלא טומאה הוא או השרץ יטמא התנור לבד והתנור יטמא הפת בנגיעה ויהיה הפת שני ונסתפקו בזה ואמרו נשתכחה תורה מישראל. ואתה יודע שהיום בעונותינו שרבו אם תחזור על ראשי ישיבות ישראל וכל שכן על בתי כנסיות תמצא שיסתפק עליהן מאלו הפנים מה שבאו בו פסוקים רבים בתורה ונשנה במשנה ומה שהוא יותר ברור ומבואר מזה. ולא יפלא בעיניך דמיון המצב הזה בעת הגלות שנעלמו בו אלו הענינים לפי שנתמעטו העוסקים בהם אחר שנמצא בזמן המקדש ובהיות הנביאים נמצאים שנפלו ספיקות בעניני הטומאה והטהרה ובדין השלישי והרביעי אפילו על הכהנים המשמשים במקדש אשר הם יותר צריכים מכל אדם לשמור הלכות טומאה וטהרה כי רוב הדברים הנצרכים להם מאלו הדינים הם רק לענין מקדש וקדשיו. אמר <small>(חגי ב' י"א, י"ב, י"ג)</small> כה אמר ה' צבאות שאל נא את הכהנים תורה לאמר הן ישא איש את בשר קודש בכנף בגדו ונגע בכנפו אל הלחם ואל הנזיד ואל היין ואל השמן ואל כל מאכל היקדש ויענו הכהנים ויאמרו לא ויאמר חגי אם יגע טמא נפש בכל אלה היטמא ויענו הכהנים ויאמרו יטמא. וכבר נחלקו חכמי התלמוד <small>(פסחים ט"ז ע"ב, י"ז ע"א)</small> בהבנת אלו השאלות. ואמרו קצתם אשתבוש כהני רביעי בקודש בעא מיניהו ואמרו ליה טהור והם טעו לפי שהוא פסול כמו שהקדמנו. ותשובתם בטמא מת יטמא אמת לפי שטמא מת רביעי ממנו בקודש טמא רצוני לומר שהוא נטמא ולא יטמא זולתו ואמרו בקיאים הם בטומאת מת ואין בקיאין בטומאת שרץ אבל חשבו שרביעי בשרץ טהור בקודש. וקצתן אמרו לא אשתבוש כהני שהשאלה הראשונה ששאל מהם היתה בחמישי בקודש ואמרו לו טהור. והשאלה השניה היתה ברביעי בקדש ואמרו טמא והתשובה אמיתית בשתי השאלות.
+ואני אבאר זה המאמר אחר שזכרתיו כאן שהוא בתכלית הקושי גם כן במקומו והוא מאמר עמוק מאוד מאוד וביאורו מועיל בכאן למה שנרצה ועוזר למה שהקדמנו. ואומר שאמרו בכאן בשר קודש הוא לשון נקיה והכונה בשר שרץ וכן באמרו היקדש רצונו לומר היטמא כמו שיקראו העברית הריחוק מדבר וההנזר ממנו קדושה. אמר <small>(ישעיה ס"ה ה')</small> אל תגע בי כי קדשתיך ואמר <small>(דברים כ"ב ט')</small> פן תקדש המלאה הזרע וכו'. ואם אחז השרץ בכנף בגדו היה הבגד ראשון וכאשר נגע כנף זה הבגד בבשר היה הבשר שני ואם נגע הבשר בנזיד נעשה הנזיד שלישי ושאל להן על זה הנזיד שהוא שלישי כאשר נגע ביין ונגע בשמן ונגע במאכל מה דין זה המאכל וזה היין וזה השמן אם כל זה יטמא אם לא. ואין ספק שהיין והשמן והמאכל כל אחד מהן רביעי אבל יין ושמן יעשו תחלה כמו שהתבאר והמאכל פסול ואינו מטמא והכל נטמא. והיתה תשובתם בזה ואמרו לו לא ובזה טעו זהו דעת רב כאשר אמר אשתבוש כהני בזאת השאלה. עוד שאל להן ואמר אם היה טמא נפש מי שנגע הלחם בכנפו ונגע הלחם בנזיד והנזיד נגע ביין ובשמן ובמאכל מה דין זה היין והשמן והמאכל ואמרו יטמא וזה מאמר אמיתי. אבל שמואל אמר לא אשתבוש כהני וזה שהוא יאמר שמה שאמר חגי בשאלה הראשונה ונגע בכנפו לא ירצה בו שכנפו נגע בלחם אלא ירצה בו שנגע אוכל בכנפו ואחר זה נגע זה האוכל בלחם והלחם בנזיד. וזהו אמרם בגמר מי כתיב ונגע כנפו ונגע בכנפו כתיב במי שנגע בכנפו ירצה לומר שאמרו ונגע בכנפו אינו על האיש אשר נשא שרץ בכנפו אלא על הדבר אשר נגע בזה הכנף והיה חגי שואל להן על חמישי בקודש והוא טהור וזה שהכנף ראשון והאוכל אשר נגע בו שני והלחם אשר נגע בזה האוכל שלישי והנזיד רביעי והוא פסול ואינו מטמא כמו שקדם ואם נגע הנזיד ביין בשמן ובמאכל הכל טהור ולא יטמא המשקה שהוא יין ושמן ולא המאכל לפי שכל אחד מהן חמישי וחמישי בקודש טהור וכן השיבוהו ואמרו לו שזה החמישי לא יטמא. ועוד שאל להן אם היה טמא נפש מי שנגע בכנפו על זה הסדר מה יהיה דין היין והשמן והמאכל ואמרו לא יטמא וזה גם כן אמת לפי שאז יהיו רביעי ונעשו היין והשמן תחלה שזהו משקה קודש שנגע בשלישי והמאכל יהיה פסול בהיותו רביעי כמו שקדם. וביאור זה שכנף טמא מת אינו ראשון אבל כנפו הוא אב הטומאה כמו שכבר בארנו שאדם הנטמא במת אם נגע בבגדים או בכלי שטף יעשה אותם אב הטומאה ויהיה כנף בגד טמא מת אב והדבר הנוגע בו ראשון כמו שאמר שמואל והלחם שני והנזיד שלישי ויהיה השלישי הוא אשר נגע במשקה קדש ובאוכלין של קודש ויהיה הכל טמא. וזהו לשון התלמוד שם לשמואל לא הכא אשתבוש ולא הכא אשתבוש כהני לא הכא אשתבוש כהני רביעי בקדש בעא מיניהו ואמרו ליה טמא ולא הכא אשתבוש כהני חמישי בעא מיניהו ואמרו ליה טהור.
+ובא רבינא בסברה שלישית ואמר שהם טעו בשתי התשובות. אולם בתשובה הראשונה כמו שאמר רב וזה שהכנף הוא אשר נגע בלחם ובתשובתן השנית אמר בטומאת מת נמי לא בקיאי הכא רביעי והכא שלישי. וביאור זה שרבינא אמר שאמרם יטמא ושיהיה היין והשמן והמאכל טמא כמו שזכרו שהיו טועים במדרגת הטומאה לפי שהן חשבו שזה אשר נגע בנזיד רביעי בין לטמא מת בין לשרץ אבל רביעי של שרץ טהור לקודש ורביעי של טמא מת טמא הנה הם טעו בשתי התשובות לפי שרביעי של שרץ פסול בקודש כמו רביעי של טמא מת וכן הרביעי מאיזה אב שיזדמן וזה אשר חשבו רביעי לטמא מת הוא שלישי לפי שהכנף הוא אב הטומאה כמו שהתבאר והלחם ראשון והנזיד שני והיין והשמן והמאכל כל אחד מהן נגע בשני ויהיה הכל טמא כמו שזכרו אבל המאכל טמא והוא שלישי לא רביעי כמו שחשבו בכנף טמא מת שהוא ולד הטומאה כמו כנף שרץ.
+וזה מה שנפלה בו המחלוקת בין חכמי התלמוד באלו התשובות רב יאמר שטעו בתשובה הראשונה וצדקו בשניה ושמואל יאמר שצדקו בשתי התשובות ורבינא יאמר שתשובתן מוטעת בשתי השאלות. הנה כבר התבאר לך שהענין קשה בעצמו ואפילו בזמנים הקודמים והבן אמרם עתידה תורה שתשכח מישראל שזה שכחת דיני טומאה וטהרה. וכן מה שצוה השם יתברך את הנביא בשאלה שזה אמר לו שאל נא את הכהנים תורה הנה התורה בסתם הוא הלימוד בטומאה וטהרה וידיעת דינם. וכמו זה אמרו עוד בטומאות וטהרות <small>(חגיגה פ"א, מ"ח)</small> הן הן גופי הלכות. ואיך לא יהיה כן והם הסולם המביא רוח הקדש כמו שאמרו <small>(עבודה זרה כ' ע"ב)</small> וטהרה מביאה לידי קדושה וכו'.
+ולא אמרתי לך כל זה המאמר אלא כדי שלא תחשוב שהדיבור באלו הענינים הוא כמו הדיבור בסוכה או בלולב או בשבועת השומרים או בשבועת הדיינין עד שתעיין בו בתחלת מחשבתך ותאמר בלבך שכבר מצאת דעת איזה דבר. וכמו זה שלא תבוז מה שיגיע לך מהתועלת אחר ידיעתן ותתנהג בהן כמו במה שקדם ביאורנו לסדרים הקודמים. כי אלו השרשים גדולי הערך אשר הקדמתי לך בזאת הפתיחה אין בהם שורש שלא יגעתי בו ביגיעה גדולה להעמידו על בוריו ולבררו. ולקטתי השרשים אחד מעיר ושנים ממשפחה מכל פינות התלמוד וממסתרי הברייתות והתוספות עד שקבצתי מהן זאת הפתיחה למען תהיה מפתח לכל מה שארצה לבארו בזה הסדר ובלי ספק גם לרוב ההלכות הקשות שבתלמוד לפי שכל הלכה שידובר בטומאה וטהרה וראשון ושני וכיוצא בהן תקשה אפילו לגדולי הרבנים וכל שכן לתלמידים. וכל מאמר אשר תמצא בזה לאחד מהם תמצאהו רב הכמות ומעט האיכות ולא יגיע לך ממנו חפצך בשלמות לפי שאינם מתעסקים כלל בשרשי אלו הענינים. אבל מה שהקדמנוהו אנחנו בזאת הפתיחה הוא מספיק מאוד מאוד וצריך לשמרו כמו שזכרנו. ולא ידע שיעור התועלת בו על האמת אלא מי שיגע ביום התעורר בלילה על הלכה מאלו ההלכות הנמצאות בתחלת שבת ופסחים או חגיגה וזבחים וחולין וכיוצא להן ולא התברר לו השורש אשר ישען עליו ואחר זה קרא זאת הפתיחה ומה שאחריה ימצא כל אלו ההלכות בנויות על שרשיה ואז יכיר ערך מה שעשינו. ואין זה דומה אלא למי שיגע לקבץ חרובים וטרח לילך בדרכים עד שאסף בהן הון רב אשר בו יגיע אל כל חפצו. אם האיש אשר קנה זה הממון סיגף את עצמו ימים רבים ולא מצא את מזונו ידע את ערכו. וכמו זה אם הגיע זה הממון ליד איש נבון אף על פי שלא טרח בו ימלא בו חפצו ובראותו עניני שאר בני אדם ידע שיעור היגיעה אשר היה צריך לה אם לא מצאהו. ובכל מה שהגדלנו ערך זה הענין כוונתינו להעיר ולהזהיר שתשמור זאת הפתיחה בזכרונך תמיד כדי שלא אצטרך לזכור אלו העיקרים. בכל עת שאצטרך להם אבל ארמוז עליהם לבד לפי שהסדר בעצמו יש בו להאריך ולא נכפול עניניו במה שיש בו די.
+ועתה אתחיל בפירושו אם ירצה השם יתברך. 
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Kelim/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Kelim/Hebrew/Vilna Edition.txt
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+Rambam on Mishnah Kelim
+רמב"ם משנה כלים
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה כלים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+השיעור אשר יטמא מהשרץ הוא כעדשה. וטומאת שכבת זרע בכעדשה גם כן למי שנגע בה בין אדם בין כלים. אולם האיש אשר תצא ממנו שכבת זרע הנה הוא יטמא בכל שהוא ואין חילוק בין הטומאה אשר תצא ממנו או אשר יגע בה כולן ראשון. וכבר קדם לנו בפתיחה זו שבטומאת מת הבדלים רבים ואני עתיד לבאר ראיות כל מה שקדם באהלות והשלמת זה הדין שכל מה שיטמא מפני טומאת ערב יקרא ראשון וממנו ימנה שני ושלישי וזה אשר טימאהו הוא טמא מת הרמוז אליו בכאן. ודין המצורע כאשר נרפא מן הצרעת שיטהר בעץ ארז ואזוב ושני תולעת ושני צפרים (לפי מה שבאה ל' התורה (ויקרא י״ד:ד׳)) אחר יכנס לעיר ויעמוד ז' ימים חוץ לאהלו והוא אמרו (שם) וישב מחוץ לאהלו שבעת ימים ובאלו שבעה ימים יקרא מצורע בימי ספירו להיותו מונה אלו הז' ימים. וכן הזייה מן מי חטאת כמו שבאר התוספתא וכמה יהי' במים ויהא בהן כדי הזייה כדי שיטבול ראשי גבעולין ויזה חוץ מזה והיות אלו כולן יטמאו מי שיגע בהן הוא לשון התורה אמר בשרץ (שם יא) כל הנוגע בהם יטמא עד הערב ואמר בשכבת זרע (שם טו) ואשה אשר ישכב איש אותה שכבת זרע ורחצו במים. ואומר כאשר יגע בטמא מת (במדבר י״ט:כ״ב) והנפש הנוגעת תטמא עד הערב ואמר במצורע אצל השלמת ימי ספירו (ויקרא י״ד:ט׳) וכבס [את] בגדיו ורחץ את בשרו וזה ראיה על היותו מטמא בגדים במגע בימי ספירו. אולם היותו מטמא אדם הנה תלמדהו בג"ש וזה שהוא אמר במצורע אצל שלמות ימי חלוטו קודם שיתחיל במספר השבעה ימים (שם) וכבס המטהר את בגדיו ואמר בגמ' [בבא] בתרא (דף ע:) נאמר כבוס בגדים בימי חלוטו ונאמר כבוס בגדים בימי ספירו מה כבוס בגדים האמור בימי חלוטו מטמא אדם במגע ר"ל שהוא קודם זה הכבוס והוא ימי צרעתו היה מטמא אדם כמו שבא הלשון וטמא טמא יקרא אף כבוס בגדים האמור בימי ספירו מטמא אדם ר"ל שהוא גם כן קודם הכבוס השני והוא ימי ספירו יטמא אדם. ואמר במי חטאת (במדבר י״ט:כ״א) והנוגע במי הנדה יטמא עד הערב והראיה על היות אין בהם כדי הזאה לפי שאם היה בהם כדי הזייה הדין בהם טומאת משא כמו שנבאר בהלכה אשר אחר זה. ודע שטומאת מגע הוא שיתחבר הדבר בדבר אשר יטמא אותו בלא אמצעי וכל מה שיאמר בו שהוא מטמא אדם במגע הוא שכאשר נגע בשטח גשם <small>[צ"ל השרץ]</small> האדם טמאהו ואין הבדל בין שנגע בזה הדבר הטמא בידו או ברגלו או באיזה חלק מעור גופו וכן אילו נגע בלשונו טמאהו אולם אם לקח כעדשה מן השרץ והשליך בגרון האדם ובלע אותו הנה לא יטמא לפי שלא יקרא מגע אם לא שיגע באבריו הנגלים ודע זה. ואמרו וכלי חרס באויר לפי שכלי חרס לבד לא יטמאו במגע לבד אבל בהגעת הטומאה בתוך הכלי בין נגעה הטומאה או לא נגעה. המשל בזה אם לקח אדם שרץ ויכניסהו על פי הקדרה ולא נגע בקדרה אחר הוציאוהו ממנה הנה זאת הקדרה טמאה ואע"פ שלא נגע בה הטומאה ואם לקח השרץ ושמהו ע"ג הקדרה לא תהיה טמאה. אמר יתברך (ויקרא י״א:ל״ג) וכל כלי חרס אשר יפול מהן אל תוכו יטמא ובא הקבלה מתוכו הוא מטמא ואינו מטמא מאחוריו. ואמרו אין מטמאים במשא לפי שבאלו המנויין אמנם בא בהן הנוגע ולא אמר והנושא: 
+
+Mishnah 2
+
+ענין למעלה יותר עליון במדרגה מהקודמת בטומאה לפי שהן יטמאו טומאת הקודמים ויוסיפו זה התוספת וכן הוא אמרו למעלה מהן בשארית הפרק. ויצטרך שאבאר טומאת משא מה היא. וזה שכל מה שיאמר בו מטמא במשא ענינו שהאדם כאשר הגביה משקל זה הדבר הטמא יטמא ואע"פ שהוא לא יגע גופו בעצם הדבר הנטמא אבל אפילו היה בינו לבינו אלף אמה באמצע הגוף שהגיע כבדותו עליו טמאהו. ואין הבדל בין שיעתיק זה הדבר הטמא על ראשו או יחזיק בידיו או יהיה על מקום מגופו ממעל. וכן אם תלה אותו בחוט והגביהו מהארץ בזה החוט הנה זה תקרא ג"כ משא לפי שכבר הגביה משאו וכן ההיסט הוא מין מן המשא והוא שיניע זה הדבר שנטמא ויגביה משקלו ג"כ אבל בהנטיה. דמיון זה שיהיה עץ מונח על ראש הכותל והטומאה על קצה העץ וכאשר נטה האדם על קצה השני הגביה הקצה אשר בו הטומאה ותתטמא זו בנטית העץ. וכבר התבאר בגמ' [בבא] בתרא (דף ט:) שהנבלה מטמאה בהיסט ואמנם (אין) זה להיותה מטמאה במשא. ובהיסט מין מן המשא. ודע שלא יטמא במשא זולת האדם לבדו ובספרא לכם הן מטמאין ואין מטמאין לא אוכלין ולא משקים ולא כלים במשא דמיון זה שאם לקח אדם ק' כלים דרך משל וישימם בידו אחת הראשון על השני עוד ישים כזית מהנבלה בכלי העליון הנה זה האדם אשר בידו הכלים כבר נטמא בהיותו נושא נבלה והוא ראשון לטומאה וכן הכלי היותר עליון נטמא להיותו נוגע בנבלה ושאר הכלים טהורים לא יטמאו כלל במשא הנבלה. הנה כבר בארנו טומאת משא על השלמות והושלם ענינו. אמר שנבלה מטמאה במשא לטמא בגדים. ר"ל שמי שמעתיק אותם נטמאו בגדיו וזה לשון התורה. ואולם הנבלה הנה אמרו ית' (ויקרא י״א:מ׳) והנושא את נבלתה יכבס בגדיו. ובאה הקבלה (יומא דף יד.) שאשר יזה מי נדה לא יטמא ושהוא טהור מק"ו שהוא מטהר הטמא ואיך יטמא הוא בעצמו והוציאו בלשון מזה להודיענו שהוא לא יטמא במשא עד שיהיה בו שיעור הזאה ובתנאי שישא שלא לצורך אולם כאשר נשא להזות והזה כמו שזכרנו הנה הוא טהור. ובתוספתא טהור שהזה על הטמא טהור המזה וטהור הטמא וזה וזה אומר טהרתי וטהרתיו לפי שאם לא יזה עליו יהיה המזה טמא ובלבד שיהיה נושא כדי הזייה. ובגמ' נדה (דף ט.) המזה ומזין עליו טהור ונוגע בהן טמא ר"ל הנוגע ללא צורך. ודע שאמרו יתעלה וכבס בגדיו במקום שבא אין הכונה בו שהוא יטמא הבגדים אשר הוא לובש לבד. אבל הכונה שהוא יטמא איזה בגד. ילבוש אותו או לא וכן שאר הכלים. ולשון ספרא מטמא שאר הכלים כבגדים וזולת כלי חרש שהוא לא יטמאהו זולת האב כמו שקדם וזה אשר אמרנו שהוא מטמא בגדים וכלים בתנאי שיגע בהן והוא מחובר באב אשר טמאהו ויהיו אלו הכלים אז ראשון ולא שני. לפי שהוא לא יטמא מפני נגיעתו לבד אבל מפני נגיעתו והוא לא פירש מטומאתו. אולם כאשר פירש ממטמאין כמו שישליך הנבלה ממנו ויהיה אז ראשון והוא ולד הטומאה ולא יטמא בגדים אז כאשר נגע בהן לפי מה שבארנו בפתיחת דברנו. וכאשר הועתק מן הנבלה ונגע בכלים והוא מועתק ממנה יטמאו אלו הכלים והם ראשון וכן מי חטאת שיש בהן כדי הזיה. ופי' חשוכי בגדים מנועי בגדים כאמרו <small>[בספרי תנ"ך שלפנינו כתיב חשקת בקוף ואולי צ"ל יחשך נפשי מי שחת (איוב ל״ג:כ״ח)] </small> חשכת נפשי משחת (ישעיהו ל״ח:י״ז) ומטמאים במגע חשוכי בגדים והענין שהאדם כאשר נגע בנבלה יטמא ולא יטמא בגדים ואפילו בשעת מגעו וזה לשון התורה (ויקרא י״א:ל״ט) והנוגע בנבלתה יטמא עד הערב ולא יודן במגע בטומאת בגדים. הנה יתבאר לך מזה שהנבלה מן העתקתה נטמא גופו ויטמא הבגדים ושאר כלים חוץ מכלי חרש בשעת נשיאותו לאמרו והנושא את נבלתה יכבס בגדיו. ומי שיטמא בה בלתי משא נטמא גופו לבד ולא נטמאו אפילו הבגדים אשר הוא לובש אותן בשעת מגע וכן מי נדה וזהו ענין אמרם נבלה חלק מגעה מן משאה: 
+
+Mishnah 3
+
+אמרי' בבועל הנדה (שם טו) ואם שכב [ישכב] איש אותה ותהי נדתה עליו וטמא ז' ימים הנה מאמרו ותהי נדתה עליו ונודע שהוא יטמא משכב ומושב כמו שתטמא היא אבל אמר אחר זה וכל המשכב אשר ישכב עליו יטמא בא הקבלה (נדה דף לג.) שהוא יעשה תנאי לזה הדין ואמר שאשר אמרתי לך ותהי נדתה עליו הוא שיהיה גופו כמו גופה ר"ל שיהיה אב מטמא במגע ובמשא כנדה לאדם ולכלי חרס כמו שאמרו בספרא מה היא מטמא אדם וכלי חרס אף הוא מטמא אדם וכלי חרס. אמנם משכבו הנה הוא לא יהיה אב כמו משכבה ואמנם יהיה משכבו ולד כמו כלים שנגע בהן ולזה אמר יטמא ר"ל שהוא יטמא בעצמו ולא יטמא אדם וכלים כמו משכב זב וזבה ונדה ויולדת. אבל אמנם יטמא אוכלים ומשקים לבד כמו כל ולד הטומאה ולשון ספרא נתקו הכתוב מטומאה חמורה לטמא אדם וכלים ותלאו לטומאה קלה לטמא אוכלין ומשקין. והנה יתבאר לך במס' זבים (פ"ד) שהכלים אשר יגעו על הזב ואם לא יגעו בגופו אבל יהיה ביניהם הבדל הנה הן כמו כלים שנגע בהן ויהיו ראשון לטומאה ויטמאו אוכלים ומשקים. וכאשר שמעת משכב לא ילך במחשבתך שיגע זה הטמא במשכב. וא"א. אבל אילו יהיה אלף בגדים זה למעלה מזה או אלף כסאות זו למעלה מזו וישב הטמא עליהן. הנה כל אלו הבגדים יקראו משכב ואין הפרש בין הכלי הדבוק או הכלי הדבוק לארץ ומה שביניהם הכל טומאת משכב ושמור זה. ויתבאר לך ממה שכתבנו שמשכב בועל נדה יטמא אוכלין ומשקין לבד כמו שיטמא הדבר אשר יהיה על הזב וזהו ענין אמרם מטמא משכב התחתון כעליון אמרו שיהיה תחתונו של בועל נדה כעליונו של זב. ודע שאין הבדל בין ביאה כדרכה לביאה שלא כדרכה לענין טומאה. אמרו שכב ישכב לרבות שתי שכיבות ואם לרבות מערה כגומר ביאה. וכן מתנאי זה הבועל שיהיה בן תשע שנים ויום אחד ולמעלה. ואמר הש"י בזב זובו טמא הוא וזה ראיה על היות עצם הדבר הנגר טמא. ואמרו וזאת תהיה טומאתו בזובו ובאה הקבלה (נדה דף נה:) וזאת לרבות שכבת זרעו ומימי רגלו דא"א בלי צחצוחי זיבה. אולם רוקו הנה הוא פסוק (ויקרא ט״ו:ח׳) וכי ירוק הזב בטהור וגו' ואמר בנדה (ויקרא שם) והדוה בנדתה ובא הביאור (נדה דף נד:) מדוה כמוה ר"ל שדמה יטמא כמו טומאת גופה וזה כלו תטמא במגע ובמשא ותטמא בכל שהוא. וזהו החומרא הנוספת בו ולזה אמר בו אחר בועל נדה למעלה מהן. ואם היה בועל נדה כמו כן יטמא במגע ובמשא כנדה כמו שבארנו אבל כללו וזהו בכל שהוא. ובגמרת נדה זובו טמא הוא כי אצטריך קרא לטמויי  <small>[צ"ל במשא]</small> במת שהוא לנוגע ולנושא וכן שאריתו מושגת בזוב ואין בזה הפרש בין נוגע לטשא ר"ל שהוא מטמא בגדים בשעת מגעו ובשעת נשיאתו כמו שיתבאר בסוף מס' זבין: 
+עוד אמר למעלה מהן מרכב (ומושב) הוא כל מה שיכשר לרכיבה כמו הכסא והמרדעת והאוכף וזולתן כאשר יגיע כבדות הזב עליו ואפי' היה הבדל בין גשם הזב ובגוף המרכב אבן מושם שם הנה המרכב יטמא והיה מרכב הזב. ופירוש אבן מסמא כמו (דניאל ו׳:י״ח) ושומת על פום גובא וכבר בארנו שזב וזבה ונדה ויולדת באלו הפנים שוה ושהכל עושים מרכב ומשכב ורוקן ומימי רגליהם טמא: 
+ומשכב. הוא כל מה שהוא מוכן לשכיבה עליו כאשר שכב עליו הזב או אחד מהנזכרים עמו יטמאו ג"כ זה המשכב יהיה אב אפילו האבן גם כן הנה עקרו בין הזב והמשכב ולשון התורה שיהיו המשכב ומרכב מטמא אדם ובגדים. אמר במשכב ואיש אשר יגע במשכבו יכבס בגדיו ואמר במרכב (ויקרא ט״ו:ט׳-י׳) וכל המרכב אשר ירכב עליו הזב יטמא וכל הנוגע בכל אשר יהיה תחתיו יטמא עד הערב ולא נדין על אשר נגע במרכב בטומאת בגדים ואחר מה שבא הפסוק בנוגע במשכב שהוא מטמא בגדים ונוגע. במרכב שהוא טמא לבד ולא יטמא בגדים אח"ז והנושא אותן יכבס בגדיו ודין נושא ומרכב ומושב הוא מטמא בגדים בשעה שנושאו. הנה יתבאר לך מזה שהמרכב חלוק מגעו ממשאו לפי שהנוגע בו אינו מטמא בגדים בשעת נגיעתו ונושאו מטמא בשעת נשיאותו כמו הנבלה ומי חטאת שיש בו כדי הזייה לפי מה שהתבאר אולם המשכב שוה מגעו ומשאו לפי שהוא יטמא בגדים הנוגע בו והנושאו ואמר הש"י (שם) כל המשכב אשר ישכב עליו הזב יטמא ובספרא הזב עושה משכב ואין משכב עושה משכב אבל כאשר הגיע משכב הזב על כלי יהיה זה הכלי ראשון לטומאה ואין הפרש בין הכלי אשר יגע במשכבו או אשר ישא עליו המשכב ויגע בו לפי שכבר בארתי לך שאין שום מה שיטמא במשא זולת האדם: 
+
+Mishnah 4
+
+כבר ידעת שזבה ונדה דינן שוה בטומאה. וכאשר בעל האדם זבה הוא יטמא שבעת ימים כמו שקדם ממאמרו (ויקרא ט״ו:כ״ד) ותהי נדתה עליו וגו' אמנם זב כאשר בעל אשה הנה לא תהיה אב לטומאה אמנם תהיה ראשון כמו אם נגע בידו וכן מי שבעל זבה לא יהיה אב וכן באר בספרא אבל יהיה הבועל כמו שנגע באב לבד. והנה יתבאר לך בי"ג מנגעים שהמצורע כאשר נכנס אל בית טמא כל מה שבתוכו ואף אם לא נגע בדבר. וזה לאמרו ית' (שם יג) מחוץ למחנה מושבו ובאה הקבלה מושבו טמא וזו היא ענין אמרו בביאה וזה הדין במצורע בימי גמרו לבד ר"ל בזמן הצרעת לא בימי ספירו. וכן אבן מנוגע ובגד מנוגע כאשר נכנס אל בית יטמא כל מה שבו כמו שיתבאר בי"ג מנגעים ומאמרו במצורע שהוא למעלה מהזבה תדע שהוא יטמא במשא כמוה ושהוא יעשה משכב כזב וזבה. ולשון ספרי בימי ספירו אין מטמא משכב ומושב ואין מטמא בביאה ובימי גמרו מטמא משכב ומושב ומטמא בביאה ושם נאמר באמרו הש"י שהמצורע מוחלט כאשר נרפא מהצרעת וכבס המטהר את בגדיו אמרו מה בא זה ללמדנו אם ללמד שמטמא בגדים במגע והלא ק"ו הוא אם בימי ספירו שאינו מטמא בביאה מטמא בגדים במגע בימי גמרו שמטמא בביאה אינו דין שיטמא בגדים במגע. א"כ למה נאמר וכבס המטהר את בגדיו מלטמא משכב ומושב. וכאשר שמעת משכב ומושב בכל מקום הנה לא תחשוב שבין המשכב והמושב חלוק לטומאה כמו מה שבין המרכב והמשכב כמו שבארנו אבל דין המשכב והמושב אחד. אמנם תתחלף בתמונה ושעור לפי ששם מי שיכשר למשכב ושם מי שיכשר למושב לבד לא למשכב. ולשון ספרא משכב שהוא מיוחד לשכיבה ומושב שהוא מיוחד לישיבה. וכן לא יטמא מרכב אלא מה שיכשר לרכיבה. ואני עתיד לבאר אלו הדברים כולן בסוף המס': 
+
+ועצם כשעורה. הרמוז אליו באמרו וכל הנוגע בעצם או בחלל ויתבאר זה בתחלת אהלות ולא זכר אותו הנה לאבות הטומאות על דרך ההגעה למנינו. ואמנם זכר מדרגות אלו האבות קצתם על קצתם ולזה לא הזכיר פרה אדומה ושעיר המשתלח ושעירים הנשרפים לפי שאין בהם לא מגע ולא משא. ואמנם יטמאו בלקיחת דבר מיוחד לבד כמו שיתבאר במקומו ואין לו קשור עם אלו האבות ולא בסדר במדרגותם: 
+
+
+Mishnah 5
+
+אמר שעשר מדרגות תסודר במדרגות האדם בענין יותר חזק מהראשון והתחיל במספר ביותר קלה והוא שיהיה מחוסר כפורים וכבר קדם בשני מכריתות אמרו ארבעה מחוסרי כפרה הן ואלו הן זב וזבה ויולדת ומצורע. ולשון התורה בכל אחד מאלו הטמאים שהוא חייב קרבן כאשר נשלם טהרתו כמו שביארנו שם וכאשר טבל אחד מאלו והעריב שמשו יקרא מחוסר כפורים עד שיביא קרבנו. ואין מותר לו לאכול קדש עד שיביא קרבנו. וטבול יום הוא האיש אשר טבל במי מקוה קודם שהעריב שמשו אמר הי"ת (ויקרא ט״ו:ט״ז) ורחץ (בשרו) במים <small>[את כל בשרו]</small> וטמא עד הערב ואינו מותר לאכול בתרומה כל זה היום אבל יטמא אותה ויחזירה שלישי כאשר נגע בה כמו שביארנו בפתיחה וכמו שיתבאר בסוף זבים: 
+ובעל קרי הוא. אשר ראה ש"ז קודם שיטהר והוא ראשון לטומאה כמו שאמרנו בעקרים והוא יטמא המעשר וישיבהו שני כמו החולין ולזה אסור בשלשתן ר"ל בקדש ובתרומה ובמעשר כמו שיתבאר. וכבר קדם לנו ענין אמרו מטמא משכב התחתון כעליון. ושתי ראיות הוא שיצא ממנו הזרע שתי פעמים. ושלש שיצא ממנו שלש פעמים. וירצה הנה באמרו הזרע זובו של זב. והעיקר אצלינו שאין בין זב שראה שתי ראיות לרואה שלש אלא קרבן והנה יתבאר כל זה במס' זבים וכאשר טהר בעל שתי ראיות וטבל במי מעיין נשלם טהרתו ובעל שלשה ראיות ישאר אחר הטבילה מחוסר כפורים עד שיקריב קרבנו. והזב לבדו יותר משאר הטמאין שלא יטהר במי מקוה אלא במי מעיין בהכרח והנה אמרו הנה ביאת מים חיים לפי שלשון התורה בו ורחץ בשרו במים חיים. וכבר ביארנו ג"כ שהמוסגר והמוחלט לענין טומאה שוין. ואם יכנס בבית יטמא כל מה שבו והוא אמרו בביאה אבל בימי הסגר לא יחויב שיהיו בגדיו פרומים וראשו פרוע ובימי חלוטו יחויב לו זה. וכן כאשר טהר מתוך ההסגר לא יחויב לא גלוח כל שערו ולא ב' צפרים ושאר המלאכות. אולם כאשר טהר אחר החלט יחייבוהו זה וזה כלומר <small>[צ"ל כולם]</small> פסוקי התורה. ובאה הקבלה (נזיר דף נג:) שאמרו ית' וכל הנוגע בעצם ר"ל ג"כ אבר שאין עליו בשר כראוי ואמרו בחלל חרב או במת או בעצם אדם או בקבר ירצה בו אבר שיש עליו בשר כראוי שהוא יטמא במגע ובמשא ובאהל כמו שיטמא האדם זה הפרש בין אמרו בעצם ובין אמרו או בעצם אדם שאמרו בעצם אדם ירצה בו שיהיה זה העצם כמו האדם שיהיה בו בשר וגידים ועצמות והנה יתבארו כל אלו הדינים וראיותיהן בתחלת אהלות. וכאשר אמר בשר כראוי כפל אותו ואמר שענין כראוי בשר שהוא ראוי להעלות ממנו ארוכה ר"ל שיתרבה ממנו הבשר על כלל זה האבר ויגן עליו. וכאשר היה על זה האבר אשר נחתך מהאדם שהבשר יהיה אפשר שיתלקח ממנו כלל בשר האבר אם ישאר מחובר באדם הנה זה האבר יטמא במשא ובמגע ובאהל כמו המת. וא"ר יהודה שאפילו נשאר סביב האבר מבשר כעובי החוט של ערב אפשר התלקחו אם ישאר וחוט הערב יותר עבה מחוט השתי ואין הלכה כר' יהודה. אבל נראה בכל אבר כפי מזגו ותכונת בשרו לפי מה שישפוט אותו מלאכת הרפואה. ונשאר לנו בכאן הערה על ענין מה וזה כי כאשר אמרנו שהמצורע מטמא בביאה ומת מטמא באהל הנה לא תחשוב שהמצורע ג"כ והמת דינם בזה שוה שהמת כאשר נכנס תחת האהל יטמא כל מה שבו וכן המצורע. אין הענין כן לפי שטומאת אהל תקבץ שלשה ענינים וזה שכל מה שיהיה עם המת תחת אהל אחד יטמא וכן האדם או הכלים כשהאהילו על מת יטמא המאהיל וכן כאשר האהיל המת עצמו על האדם ועל הכלים יטמא אותם כאשר התבאר במס' אהלות וזה דין כל מה שיטמא באהל. והמצורע אינו כן אבל אמנם יטמא מה שיגיע ממנו תחת אהל אחד ובתנאי שיעמוד המצורע תחת זה האהל עד שיהיה לו מושב כמו שנבאר בי"ג מנגעים אולם כאשר היה המצורע עובר מתחת האהל הנה לא יטמא מה ששם. הנה כבר התבאר לך ההפרש בין אמרנו מטמא בביאה ואמרנו מטמא באהל: 
+
+Mishnah 6
+
+בעבור שזכר מדרגות הטומאה והתחיל ביותר קל מהן וסיים ביותר עליון לקח גם כן במדרגות המקומות הטהורים אשר הם גם כן מסיבות הסרת הטומאות והתחיל במדרגה ביותר קלה וביותר כוללת. אמר השם בעומר (ויקרא כ״ג:י׳) וקצרתם את קצירה והבאתם את עומר ואמר בשתי הלחם (שם) ממושבותיכם תביאו לחם תנופה. ואמר בבכורים (דברים כ״ו:ב׳) ולקחת מראשית כל פרי האדמה אשר תביא מארצך: 
+
+
+Mishnah 7
+
+אמר השם במצורע (ויקרא י״ג:מ״ו) בדד ישב מחוץ למחנה מושבו ולזה יצא מכל המדינה ור"ל. עד שירצו אנשי המדינה בכלל או שבעה טובי העיר כמו שביארנו במגלה שאם רצו לקוברו במקום מהמדינה יוכלו לקוברו וכאשר יצא המת מהמדינה אין להם להחזירו למדינה לקוברו שם ואפילו ירצו כלן בזה לפי שהטומאות שרחקו מהמדינה ויצאו ממנה לא יכנסו אליה: 
+
+
+Mishnah 8
+
+לפנים מן החומה. ירמוז אל חומת ירושלים אמר השם בבכור והם קדשים קלים כמו שהתבאר בחמישי מזבחים לפני ה' אלהיך תאכלנו שנה בשנה במקום אשר יבחר ה' אלהיך בו ובמעשר שני כתיב ונתתה הכסף בכל אשר תאוה נפשך בבקר ובצאן וביין ובשכר ובכל אשר תשאלך נפשך ואכלת שם (דברים י״ד:כ״ו) ודע שישראל היו במדבר על שלשה סדרים. מחנה ישראל והם הארבע מחנות. מחנה לויה והוא מאמר השם וסביב למשכן יחנו (במדבר א׳:נ׳-נ״א). ומחנה שכינה והוא חצר אהל מועד ומה שבתוכו ובכמותם המדרגות לדורות. מפתח ירושלים ועד הר הבית מחנה ישראל. ומפתח הר הבית עד פתח העזרה ר"ל שער נקנור מחנה לויה. ומפתח העזרה ולפנים מחנה שכינה. וכבר התבאר זה בתחלת ספרי. ולשון התוספתא כשם שהיו במדבר שלש מחנות מחנה שכינה ומחנה לויה ומחנה ישראל כך היו בירושלים מפתח ירושלים ועד הר הבית מחנה ישראל. מפתח הר הבית עד שער נקנור מחנה לויה. משער נקנור ולפנים מחנה שכינה. והן הן קלעין שהיו במדבר. והנה נבאר הפסוק אמר (שם ה) וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש היה עולה בדעתנו ששלשתן צרוע וזב וטמא נפש ירוחקו למקום אחד. לולי שמצאנו אמרו במצורע (ויקרא י״ג:מ״ו) בדד ישב וכאשר מצאנו המצורע אשר הוא יותר חזק הטומאה מהזב לפי שהוא מטמא בביאה כמו שקדם כבר הפריד לו מקום והרחיקו יותר משאר הטמאים ידענו שכל מי שהוא חזק בטומאתו יהיה מקומו יותר רחוק והוא אמרם שומע אני שלשתן במקום אחד ת"ל במצורע בדד ישב מחוץ למחנה מושבו. מצורע היה בכלל ויצא מן הכלל ללמד על הכלל מה מצורע שטומאתו חמורה וחמור שילוחו משילוח חבירו אף כל שטומאתו חמורה חמור שילוחו משילוח חבירו הנה לזה השרש רחקנו המצורע חוץ לשלש מחנות ויצא מן ירושלים וזב וזבה ונדה ויולדת חוץ לב' מחנות יצאו מהר הבית. ולא נרחיק טמא מת זולת ממחנה שכינה והוא לפנים מהר הבית לפי שטומאת מת לא יטמא באבן מסמא וזב וזבה ונדה ויולדת מטמאים באבן מסמא כמו שקדם. ובתוספתא ולא טמא מת בלבד אלא אפילו מת עצמו [שנאמר] ויקח משה את עצמות יוסף עמו (שמות י״ג:י״ט) עמו במחנה לויה. וע"י ההקש יהיה טמא מת מותר ליכנס לחיל ולעזרת נשים שהכל בדמיון מחנה לויה כמו שהקדמנו להיותן שוין. כבר ביארו בתוספתא ואמרו החיל ועזרת נשים מעלה יתירה בבית העולמים והטמאים שנכנסו לשם פטורים ולא נרחיק טבול יום מן החיל כמו מה שהרחקנו טמא מת לפי שטבול יום כבר נטהר. בשלישי מטבול יום אמרו וחכ"א אין טבול יום טמא והרחקנו מעזרת נשים טבול יום ולא נרחיק מחוסר כפורים לפי שטבול יום אסור בתרומה ומחוסר כפורים מותר בתרומה כמו שקדם וזה כולו על השרש הנזכר כל שטומאתו חמורה מטומאת חבירו חמור שילוחו משלוח חבירו וענין חייבין עליה חטאת שהטמא כאשר נכנס לעזרת ישראל ובמה שאחריו בשגגה הוא חייב חטאת לפי מה שהתבאר בשבועות (דף יד:) וזולתו וכבר ביארנו בזבחים ששחיטה כשרה בזרים ולזה כבר יכנס ישראל לעזרת כהנים וישחט שם הקרבן. ובתוספתא (פ"א) נכנסו מצורעים לפנים מן החומה לוקין את הארבעים. זבים וזבות נדות ויולדות להר הבית לוקין פ' ואמרו הנה חומה ירצה בו חומת ירושלים. אמנם חומת איזה מדינה תהיה בארץ ישראל ואע"פ שנוציא ממנה המצורע הנה אם נכנס בה לא יחייבהו מלקות. ושיעור זאת הברייתא אצלי שמצורע שנכנס להר הבית או זב שנכנס לחיל לוקין שמונים. וזהו אשר ביארנו על השרשים לפי שכל מקום מהן שמור עליו בגדרו: 
+
+
+Mishnah 9
+
+אמר השם יתברך לאשר במקדש (ויקרא י׳:ו׳) ראשיכם אל תפרעו ואמר (שם כא) כל איש אשר בו מום לא יקרב ועוד אמר (שמות ל׳:כ׳) בבאם אל אהל מועד ירחצו מים ולא ימותו ת"ק סבר שהאזהרה מליכנס להיכל לבד בלתי קדוש ידים ורגלים. ורבי יוסי סבר שאין בין האולם והמזבח ג"כ מותר למי שלא קדש ידיו ורגליו ליכנס לשם ואין הלכה כר' יוסי ואע"פ שהתוספתא כבר ייחס מאמרו לחכמים והמאמר הקודם לרבי מאיר והדברים החמשה השוה בהן בין האולם ולמזבח להיכל בשעת הקטרת הקטורת בהיכל וכל יום פורשין כל העם מן ההיכל. ושבין האולם ולמזבח. אולם ביום צום כפור (שני עתים) יקטיר כה"ג הקטרת בקדש הקדשים ולא תחייב הפרישה זולת מהיכל לבד ולדעת ר' יוסי אשר ישוה הקדושה בהיכל ובין האולם ולמזבח וישימה קדושה אחת היא אשר תהיה עשר קדושות כמו שזכר תחלה. ולשון התורה הוא ג"כ באיסור הכנסת השיכור למקדש והוא אמרו (ויקרא י׳:ט׳) יין ושכר אל תשת וכן אזהרת כה"ג מהכנס לקדש קדשים זולת ביום הכפורים אמר (שם טז) ואל יבא בכל עת אל הקדש וגו' בזאת יבא אהרן וגו' והוא יכנס בזה המקום ביום צום כפור ד' פעמים הראשונה בקטרת ויקטיר שם בקדש הקדשים כמו שביארנו במסכת יומא. והפעם השנית בדם הפר. והפעם השלישי בדם השעיר. והפעם הרביעי יכנס להוציא את הכף ואת המחתה מקדש הקדשים כמו שהתבאר שם. ובתוספתא (פ"א) כה"ג נכנס לשם בכל שנה ושנה לעבודת יום הכיפורים ארבע פעמים ביום ואם נכנס חמשה חייב מיתה: וכבר התבאר במדות (פ"ד) שעליה היתה על ההיכל. ובתוספתא אמר אין נכנסים לה אלא לשנים לידע מה היא צריכה רצה לומר לבית קדש הקדשים שעל עליה לפי שבית קדש הקדשים וכו' כמו שהתבאר שם:  
+
+Chapter 2
+
+
+
+Mishnah 1
+
+דע שפסוקי התורה בטומאת מיני הכלים כמו שקדם בפתיחת זה הסדר. אבל הפסוקים ההן באו מהן קצתן בטומאת מת וקצתן בטומאת שרץ ובטומאת זב ובטומאת נגעים ובטומאת שכבת זרע. ולמדנו קצתן מקצתן בפנים רבים מההקש משלשה עשר מדות וכבר ידעת שכונתנו בזה החבור הקצור במה שאפשר ועזיבת מה שיאריך בו ההקש ורבוי הענינים ואני אקח ביותר זך וביותר נקי מכל אלו המאמרים. וכאשר אקח הראיה לך בפסוק על טומאת מין ממיני כלים לא תטריד מחשבתך באיזה מין ממיני הטומאה באיזה הפסוק אם בטומאת שרץ או בטומאת מת או זב או זולתו לפי שהתלמוד כבר למד קצת מקצת באופני ההקש. אמר ית' (ויקרא י״א:ל״ב) מכל כלי עץ או בגד או עור או שק. אמנם כלי עצם הנה למדנו אותו מפסוק (במדבר ל״א:כ׳) וכל מעשה עזים אמרו לרבות העשוי מן העזים אפי' מן הקרנים ומן הטלפים שאר בהמה וחיה מנין ת"ל מעשה ר"ל כל מה שיעשה ממנו מהכלים אפילו מעצמיהן וטלפיהן וקרניהן. ואמנם אמר מעשה עזים לא מה שיעשה מעצמי העוף או הדגים מן הכלים שלא יקבלו טומאה כ"א מן החי ההולך לבד: וכלי זכוכית. והם כלי הזגג והם יקבלו טומאה מדרבנן הקישו אותו לכלי חרש לפי שיעשו מהעפר כמו כלי חרש אבל שמוהו חכמים יטמא בנגיעת אב הטומאה אפילו מגבו כמו כלי עץ וזולתו ואין בזה דין כלי חרש כמו שהתבאר שהוא לא יטמא אלא מתוכו אבל הזכוכית להיותו נראה מה שבתוכו כאילו הוא על שטחו שמו קרוב הטומאה משטחו מחוץ כהגעתו מתוכו והוא אמרם מפני שנראה תוכן כברן: ופשוטיהן. הפשוטין מהן אשר אין לו כפיפות ולא קערורית: ומקבליהן. מה אשר לו כפיפות או קערורית עד כי כאשר הושם בו הדבר הניגר יקבלהו ולא יתפשט על כללו ולקחו ראיה על היות פשוטיהם טהורים מפסוק (ויקרא י״א:ל״ב) מכל כלי עץ או בגד או עור או שק ואמרו דומיא דשק מה שק שיש לו קבול אף כל שיש לו קבול. וכבר אמרנו ששק הוא נעשה מן השיער ונלקח ממנו יעשו ממנו כלים לשאת בתוכו. אולם כלי זכוכית הנה הן דומים לכלי חרש כמו שאמרנו וכלי חרש ג"כ לא יטמא עד שיהיה בו בית קבול דכתיב (שם) וכל כלי חרש אשר יפול מהן אל תוכו עד שיהיה לו תוך. ודע שפשוטי אלו הכלים כמו הכסא והלוח והעור והדומה להן שהן כולם יטמאו מן התורה במשכב הזב ומושבו ואע"פ שאין לו בית קבול לפי שהוא ראוי למשכב ומושב כמו שיתבאר בזאת המסכת. אולם בשרץ ובמת וזולתו מאבות הטומאה הנה לא יטמאו אלא מקבליהן. אולם כלי עץ ועור ועצם הנה פשוטיהן יטמאו ג"כ ואפילו בשאר טומאות וזה מדרבנן. ובגמ' בבא בתרא (דף סו.) אמרו פשוטי כלי עץ מדרבנן. ואמרו בכאן כלי עץ פשוטיהן טהורים ירצה בו מן התורה שאין הבדל בין כלי עץ או כלי עצם ועור ושמור זה השרש תמיד: עוד אמר נשברו טהרו. ענין זה כי כאשר נטמא כלי מאלו המינים הארבע ואחר טומאתו נשבר נטהר ותהי' החתיכה טהורה ואם תקח זאת החתיכה ותתקננה ותעשה ממנה כלי אחד הנה זה הכלי טהור ואמנם תטמא בעתיד כאשר יגע בו אחד מאבות הטומאה לפי מה שקדם באורו א] וזה ענין אמרם מקבלין טומאה מכאן ולהבא בכל מקום שאמרו זה אינו מן <small>[כופרא במס' ע"ז דף לג:]</small> מאי כלי נתר כלי מחפורת של צריף. וכלי נתר הוא כלי הטפל והוא אבן רכה מאד בדקות המראה יותך במים במהירות ירחצו בו השיער והבגדים וכן מנוהו החכמים בכלל המנקים אמרו [שבת פט: נדה סא:] נתר ובורית קימוניא ואשלג. ועשיית אלו הכלים נמצא אצלנו בקצווי המערב ומלאכתו קשה מאד וזה שיולש הטפל ויעשו ממנו כלים לשתית המים לפי תמונה הנעשה מן החרש אבל הוא לא יסבול האש כמו שיסבול החרש אבל אם ישיגהו חום מעט מהאש יתבקע הכלי ויפסד אם לא הכהו החום ג"כ בכלל חלקיו הנה אצל מה שיגיע הכלי במים יותך ונפסד ואלו הכלים אמנם יצטרכו לשתית המים מפני שהיא עריבה בה מאד וריחו טוב עושין אותם לחולים ולחלושי האסטומכא ולא יוכל לבשל זה הכלי אלא החריף מאד במלאכה עד שיצא הכלי ממורט המראה כמו הטפל הוא להיותו מגיע לו מהבשול מה שלא יתיכהו המים עמו ואי אפשר לעשות ג"כ אלא רקיק דק מאד יהיה עבה דפנו קרוב מעלה לפי שאם היה עבה מה שיתהוה האש מתוכו לדקות האש ועל זאת המלאכה בעצמה יעשו אצלינו כלי אלא שמראהו אדום חזק האדמימות וכן כליו והוא ג"כ יעשה לשתות המים והויית אלו הכלים לא יתעכבו באש. אולי בעבור שלא ישנו מראהו אבל מראה הכלי נא ומבושל מראה אחד והיה עולה במחשבתנו שהוא כלי אדמה ולא יקבל טומאה ולמדנו שהוא מאשר שרשו טיט וכבר נקלה באש ואף על פי שהוא מעט הנה הוא כמו כלי חרש אמר בסיפרא וכל כלי חרש לרבות כלי נתר ואמנם הארכתי בזה הענין זאת האריכות הרבה לבאר לך הענין ולפרש האמת לפי שכל מי שבאר המלות במה שהגיע אצלי יפרשו כלי נתר כלי האלום. ואני נפלא מאומר זה איזה דבר יחשב שפירש דבר לא מושכל ולא מקובל איך תעשה כלי מאלום ואין ספק שהאומר זה לא ראה אלום מימיו ואם אמרנו שהוא חפר במקור האלום אבן אלום גדולה ועושה ממנו כלי הנה לא יצלח לקבל כל דבר לענין מהענינים. ואם יהיה זה הנה לא יקבל טומאה לפי שהוא כלי אדמה אשר לא יקבלו טומאה כמו שיתבאר. ואשר ראוי שתבינהו שכל הטינים כאל טפל ואל אנגבר ואלטין אל ברמיני ואל מנטיות וזולתן מן הטינים כאשר נעשה מהן כלים כל זמן שהן נאים ולא נקלו באור הנה הן כלי אדמה ולא יקבלו טומאה וכאשר נקלו ואע"פ שלא יסבלו האש עד שיבושל דפנותם כמו החרש הנה הן דומים לחרש והוא אשר יקרא כלי נתר ואשוב אל כוונת ההלכה אמר שהן יטמאו ויטמאו זולתן מאוירן אמנם היות כלי חרש מטמא מאוירו לבד כמאמרו יתברך וכל כלי חרש אשר יפול מהם אל תוכו. אמרו מתוכו הוא מטמא ואינו מטמא מאחוריו ובמקום אחר אמר מתוכו הוא מטמא ואינו מטמא מגבו. הנה כבר התבאר לך שאמרנו גבו או אחוריו דבר אחד. אולם שאר הכלים אינם כן אבל כאשר הגיע הטומאה באוירו ולא תגע בגופו הנה הוא טהור וכאשר נגע בו הטומאה ואפילו מגבו הנה כבר נטמא והוא מאמר המשנה בתחלת חולין הטהור בכלי חרש טמא בכל הכלים והטהור בכל הכלים טמא בכלי חרש. וכבר הקדמנו בפירוש מאמרינו ובארנו שכלי חרס לא יהיה אב הטומאה אמנם יהיה ולד הטומאה לעולם ושכל ולד הטומאה אמנם יטמא אוכלים ומשקין הנה אמרו הנה מכלי חרש שהוא מטמא זולתו מאוירו ענינו כי כאשר הגיעו אוכלין טהורים באויר כלי חרס הטמא נטמאו אף אם לא תגע בכלי. והנני עתיד להביא לך משלים מזו בזאת המסכתא. ובגמ' פסחים [דף יח:] אמרו מכל האוכל יטמא אוכל מטמא מאויר כלי חרש ואין כל הכלים מטמאים מאויר כלי חרש. עוד אמרו (בת"כ) מטמאים מאחוריהן. שכלי חרש הן גבי כלים. מטמאים האוכלים והמשקים בגבן כאשר יהיו טמאין ויגעו אוכלים טהורים ומשקין טהורים באחורי הכלי הטמא נטמאו האוכלים והמשקים. עוד אמר ואינם מטמאים מגביהן ר"ל טומאתו בעצמה הנה הוא אם נוגע שרץ בכלי חרש מגבו הנה לא יטמא. הנה כבר התבאר שכלי חרש טומאתו בעצמו יהיה מאוירו לא מגבו וטומאתו למה שיטמא יהיה מאוירו ומגבו ואמנם פעם יקרא גב הכלי אחוריים ופעם גב שלא יפול הספק בין טומאתו על זולתו וטומאתו לעצמו הנה שם בשמות הבדל להבין העניינים אצל טומאתו לזולתו אמר אחוריהן להיות השורש אצלנו שאחורי הכלי תטמאו אוכלין ומשקים ואצל טומאתה לעצמה אמר גביהן להיות השורש אצלנו כלי חרס אינו מטמא מגבו ושמור אלו השרשים כולם הקודמים בזה הבאור שהן ג"כ יוכפלו בעתים. עוד אמר ושבירתן היא טהרתן לפי שכלי חרס כאשר נטמא לא יטהר במקוה ולא יועילהו זה והוא בטומאתו עד שישבר זה ל' התורה כל אשר בתוכו יטמא ואותו תשברו. וכן כלי זכוכית ואין הבדל בין החרש או אל מד"י ואל צר"י הכל כלי חרס יקרא לענין טומאה: 
+
+Mishnah 2
+
+אמר ית' וכל כלי חרס ואמר בספרא מנין לרבות שברי כלי חרס ת"ל וכל כלי חרס. הנה יגיע מזה השורש שכלי החרש כאשר נשברו ונשאר מהן שארית מקבל דבר הנה זאת השארית תטמא להיות בזה כלי קטן והנה יודיענו ההלכה כמה יהיה השיעור אשר ישאר ממנו ואמר שהכלים הקטנים מכלי חרש כאשר היו מקבלים כדי סיכת אדם קטן עד שתקבל לוג ומגדול שתקבל לוג עד שתקבל סאה שמן כאשר נשברו ונשאר מחרסים משולי קרקרותיו או מן דפנותיו שיעור כי כאשר ישב על שטח הארץ בלתי שיסמוך על צדדיו או יסמך יקבל רביעית אשר הוא <small>[צ"ל רובע]</small> רוב הלוג הנה זה החרם יקבל טומאה וזה ענין אמרו קרקרותיהן ודפנותיהן יושבין שלא מסומכין. הנה יהיה הכלי בשרשו מן הגודל אשר תחזיק מן סאה עד סאתים הנה יצטרך שיהיה הנשאר מחרסים כאשר נשברו מה שיקבל חצי לוג ואז יטמא זה הנשאר ואם היה מן הגודל שתחזיק מסאתים עד ה' סאין הנה יצטרך שישאר ממנו ואז יטמא לוג שלם. וכבר בארנו פעמים שסאה ו' קבין וקב ד' לוגין ולוג ד' רביעיות ושיעור הרביעית הם אצבעיים באורך ואצבעיים ברוחב והגובה אצבעיים וז' עשיריות אצבע והאצבע אשר בו יהיה המדה מהיד היא הגודל מהיד. וכן בארנו המדה אשר זה מדתה יחזיק מהמים כ"ז דרה"ם מצריים בקרוב ולא נצטרך לשוב זכרון אלו המדות ג"כ כאשר יוכפלו בזה הסדר ואשוב אל שלימות ביאור ההלכה. וזה השיעור הוא דעת ר' ישמעאל אולם ר' עקיבא אומר שאני לא אשער הכלי במה שהיה מחזיק לא סאה ולא סאתים ואמנם נשערהו בתמונותיו המפורסמות. ומאמר ר"ע מבואר על הפנים אשר בארנו ולא נשאר בזאת ההלכה בלתי באור רק השמות לבד ואמר קדרות הדקות הקדרות הקטנות. חביות לודיות החביות הנעשות בלוד שם ארץ מארץ ישראל מיוחסות אליה. וכן אמרו לחמיות מיוחסות לבית לחם: וחצבין גדולים. התוספת הגדולה והן היותר גדולים ממה שאפשר כמו אלו הכדים הבאים משבילי"א בזמנינו זה: ופכין. קבוץ פך והוא פך השמן. ואמרו גלילים מיוחסים לגליל העליון וגליל התחתון היו נעשות במקומות ההן: ואביונות. חביות קטנות אמר שיעור קרקרותיהן כל שהוא לפי ששוליהן מחודדים כמו שולי קצת כלי הזכוכית. וכאשר נשאר מה שיקבל שיעור הנה הוא יטמא לפי שהוא ישאר תמונת כלי קטן יעשה מתחלת ענינו כזה <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAEEAAAAxAQAAAACtrvkpAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAtklEQVQYlY3RMQ7CMAwFUFeRCBO5AbkIIldi7FCVVh0ycqUwcY1UHVgzZohqnDRVFUQl/uI3fHsx4BrAmf8Qo6GSKsQgogLJ74p67ywwbBVlkywVSi33gLNh0UHoF086ySx/lo+JZelF7koaStmW9CxlZqnHLKVHE9UFpa29k3qS2+SiWFCDc2rVjTQzT6qjOMnXEiGIUg3JyySB4JJajmCPXvX+wkiQQjL7qhC6L+FEu9vf/tMH7gQcTTEC+cEAAAAASUVORK5CYII=">: אמנם צדיהן הנה הן לא יקבלו טומאה ר"ל השארית אשר ישאר מצידיהם לפי שלא יהיה בצדם קערורית כמו הכדים והקדירות אבל צידיהן שוה השטח כל מה שנשאר מהן נשאר דומה ללוח פשוט וזה תמונתו  <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAACoAAABUAQAAAADckJhHAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAnElEQVQokXXSsQ0DIQxAUZ8uEqVH8CiMxkVZjFEYgfIKC4JtuIBEaJ4sGuADVRfsYeMOBhlAQl5IAxSi6zjjo2DnLVykAHZiowwoBp3Siv8DP2QSyMCJdui7gxPY4R1lhhbWPVecwhOvZRqcg3Pi2OMe+AcqcpVi1IYXoJOFC3KQt4a0ogEgWqrDOCcyOEus/dgo1raCV1qb/X/5AiPDOvcKh42uAAAAAElFTkSuQmCC"> והלכה כר"ע: 
+
+Mishnah 3
+
+אמר ה' בכלי חרס (ויקרא י״א:ל״ג) אשר יפול מהם אל תוכו יטמא ובאה הקבלה את שיש לו תוך טמא ואת שאין לו תוך טהור ר"ל שלא יקבל טומאה מהטומאות. ושרש אחד שכל שאינו עשוי לקבלה טהור ואע"פ שהוא אפשר שיקבל הנה כל מה שימנה מכלי חרס שהוא לא יקבל טומאה הוא אם מה שאין לו בית קיבול או אם מה שיש לו בית קיבול אבל לא נעשה לקבלה. ונשאר באור השמות: טבלא שאין לה לזבז. לוח פשוט שאין לה שפה גבוהה על שטחה וזו השפה תקרא לזבז בלשון המשנה: ומחתה פרוצה. מוגמר הוסר מקיפו: אבוב של קלאין. כלי יעשה בו קליות הפולים והאפונים וזולתן מן הגרעינים הגסים והוא מנוקב השולים כמו הכברה כמו שבארנו במנחות (פרק ר' ישמעאל) ליכנס אש באלו הנקבים ולזה לא יקבל טומאה לפי שאין לו תוך: וסילונות. קבוץ סילון והוא כלי חרס ארוך אין לו שולים ורוכב האחד על השני עד שימשכו בו המים ממקום למקום וכן יעשו מושכי המים כלן. אמר אע"פ שהן כפופים כזאת הצורה אשר אפשר שישאר מעט בשוליו או יהיה בו גם כן בית קבול על זאת הצורה והדומה לה שהם לא יטמאו לפי שלא נעשת לקבלה לפי שהכוונה מאלו הקנים החלולות שיגר עליהן המים לא שיתקבצו וינוחו בו: וכבכב כמו כפכף והוא כסוי מחרס עשוי לכסות בו סלי הפת שאינו לקבלה: וטפי הוא שם חסר והשלם הוא טפיח והוא כלי חרס חד השולים ושמו המפורסם בערבי קאדס. ואמר כי כשנעשה זה הקאדס בעת עשייתו לשום בו הענבים כדי שישארו קרים כמו עת לקיטן מן האילנות ורוב מה שיעשה זה הנה הן טהורים לפי שלא נעשה לקבלה: וחבית של שייטין השייטין יעשו חבית ויקשירו עליה בגד דק או עור וישוטו עליה על פני המים וזה ג"כ לא נעשה לקבלה: וחבית דפונה בשולי המחץ. מחץ הוא כלי גדול מחרס והוא אשר תקרא במצרים אל מחגי"ר ובמערב יקראו אותה קצרי"ה ולו קצה דומה לו לדמיון בית יד והוא שולי מחץ ושולים הן הקצוות וזאת החבית היא חקוקה בקצה הזאת להטמין היד בו בעת הגבהת המחץ ולזה לא תטמא לפי שלא נעשת לקבלה. וידוע שמטה וכסא וספסל והוא אלמנכ"ר ושלחן ומנורה כלן אין להן תוך. אמנם ספינה של חרס כבר התבאר בגמ' שבת (דף פג:) סבת היותה טהורה והוא מאמר המשנה מנין לספינה שהיא טהורה שנאמר דרך אניה בלב ים ובגמרא בארו שאפילו הספינה של חרס טהור כים מה ים טהור אף ספינה טהורה ואפילו היא של חרס: ואמרו כל שאין לו תוך אין לו אחוריים. ר"ל שאחוריו לא יתטמאו במשקים כמו שזכרנו באשר אין לו תוך וזה שמשקים טמאים כאשר נגעו באחורי הכלי יתטמאו אחורי הכלי לבד. ואני עתיד לבאר זה בפרק כ"ה מזאת המסכתא. ויהיה עולה על הדעת כי אחר שאין צריך בזה הדין מן הטומאה תוך יהיה פשוטי כלי חרם יטמאו במשקים טמאים על אלו הפנים לבד ואמר שאין הענין כן אבל הוא טהור מכל הצדדין: 
+
+
+Mishnah 4
+
+יעשו כלים מחרס כמו עששית יכנס בו הנר והוא מכוסה כדי שלא יכבהו הרוח ולו נקבים בצידיהם תצא מהן האורה וזה הכלי תקרא פנס: ומגופת היוצרים. אבני היוצרים מלשון (נחמיה ז׳:ג׳) יגיפו הדלתות והן מחרש ויעשו עליו הכלי' ואצל היוצרין מהן הרבה יעשו עליו אל גפ"ן ואל צאר"י והדומה להם מהכלים הגדולים אשר נבנין ביד ואשר ישליך עליהן הטיט תחלה מהן יעשו הכלים אשר אין להן שפה ולזה הן טהורים. ואשר יתקנו עליו הכלי ויעמידהו אחר שקבל תמונתו מן הטיט הנה לזה הכלי שפה ולזה הוא טמא. וענין פותח בה אשר יפתח הטיט ביד עליו עד שיקבל התמונה. ומשפך הוא בלשון ערבי אלקמ"ע ותמונתו מפורס' והוא נמצא אצל <small>[הרוכלים]</small> העשרייר"א יצטרכו אליו במכירת מי הוורד והשמנים בעלי הריח מריח בו הקונה מזה הבושם ויעזבו בצד המשפך מעט להריח בו הנה כבר שב כלי קבול ולזה הוא טמא והלכה כר' עקיבא: 
+
+Mishnah 5
+
+חביות ניירות. מיוחסות אל מקום. וכסוי הלפס. יצא מגב הכסוי ידמה לאבוב של קנה והוא בית יד הכסוי. ונקוב הוא שיהיה בזה הכסוי נקב ויצא ממנו העשן: מסננת לתוכו. הירק להגיר מימיו. ורונקי שם יוני והוא הירק השלוק כאשר נעצר ונדבק קצתו לקצתו ואמר שזה הכסוי כאשר לא יהיה מחודד שיוכל לעמוד על עצמו ולא יהיה נקוב ישימו בו הירק לזככו מהמים יהיה נא או מבושל ולזה יהיה טמא: 
+
+
+Mishnah 6
+
+גסטרא. הוא כלי אין לו בית יד ולא בית קבול ואמנם הוא תושבת לכלים ישימו עליהם הכלים הגדולים המלאים מים לקבל טפטופן וכן בארנו במסכת שבת (דף צו.): וכבשן. הוא הכבשן אשר יבשלו החרס בו: וטיטרוס. הוא כלי חרס מושבו רחבה ולו צואר צר ארוך דק מאד ובתושב הכלי נקבים נקבים כאשר תמלא הכלי במים והושם האצבע על ראש הצואר הדק ימנע האויר מליכנס בכלי ולא יצאו המים אשר בו מאלו הנקבים וכאשר הוסר האצבע מראש הכלי יצאו המים מקרקעית הכלי ויקרא אצלנו זה הכלי מזה המים. ואמרו מפני שהוא כמוציא פרוטות ר"ל כי המים כאשר יצאו מאלו הנקבים לא יצאו במהרה אבל יצאו מעט מעט באיחור גדול הנה כבר שב כלי קבול כי לזה נעשה. והלכה כר' יוסי: 
+
+
+Mishnah 7
+
+אלו הקערות מעצם הטבלא והן כולן גשם אחד והרבה עושין מאלו במצרים וכל כלי ממנה כאשר יגיע השרץ באוירה נטמאה לבדה וישארו הכלים הדבקים בה טהורים ואם היה לזאת הטבלא אוגן גבוה מכל הכלים אשר בתוכה הנה כאשר יגיע השרץ באחת מאלו הכלים הקטנים כבר הגיע באויר זה האוגן הכולל ונטמאת הטבלא בכללה בהגעת הטומאה באוירה ואלו הקערות כולם הן מעצם הטבלא ונטמאות בכללה: בית תבלין של חרס. הוא כלי מחרס נחלק בעת עשייתו לרבועים רבים יעשו לשום בהן מיני התבלין כדי שלא יתערבו קצתם בקצתם: קלמרין המתואמות. הוא כלי נחלק באמצעו חלוקה אחת ואמר שדינן ודין הטבלא אשר בה הקערות אשר זכרנו אחד וזה שאם יהיה להן אוגן כולל תכלול הכלים והחלוקות אשר בתוכן הנה הכל נחשב כלי אחד ואם לא היה אוגן כולל הנה כל כלי וכל חלק וחלק נחשב יחידי ואע"פ שיהיו כולן דבוקים קצתן בקצתן. עוד אמר שזה הדין בעצמו בבית תבלין של עץ כאשר נטמא אחד מחלקיו במשקים טמאים לא נטמא חבירו אא"כ היה שם אוגן כולל הכל מחוץ אשר תשים אלו הרבועים כולן כלי אחד תכלול אותן וכאשר נטמא אחד מן הכלים נטמאו כולם וא"ר יוחנן בן נורי שבית תבלין של עץ כאשר לא יהיה לו אוגן ונטמא אחד מן החלקים במשקים טמאים נחשוב שעובי החלוק כבר נחלק לחצאין וכל מה שימשך לטהור טהור ומה שימשך לטמא טמא ונשאר בכאן שנבאר לאיזה ענין תקנו בבית תבלין של עץ טומאת משקין ולא אמר שנטמא אחד מהן בשרץ כמו שאמר בשל חרס ובכאן תצטרך שתהיה זכור לעקרים הקודמים וזה שכבר נאמר בהקדמה שכלי חרס מטמא מאוירו ואינו מטמא מאחוריו ושאר הכלים מטמאים בנגיעת הטומאה איך שיהיה מאחוריו או מתוכן וכאשר לא יהיה שם אוגן עודף כמו שהנחנו ובא שרץ בחלק מאלו החלקים נטמא זה הבית לבדו ולא נטמא אשר ימשך אליו לפי שהטומאה נוגעת בו מאחוריו וכלי חרס לא יטמא מאחוריו וכאשר היתה של עץ נטמא הכל לפי שכלי עץ כאשר נגעה בו טומאה נטמא בין מתוכו בין מגבו אולם משקים טמאים כבר בארנו בפתיחה שהם יטמאו מדרבנן הכלים כולם וכן הקדמנו שכלי שנטמא אחוריו במשקים טמאים לא נטמא תוכו והנה יתבאר בזאת המס' (פ' כ"ה מ"ו) שכלי שנטמא תוכו במשקים טמאים נטמא כולו ולזה אם היה לזה הבית תבלין של עץ אוגן עודף אשר נחשב כאילו כלי אחד והגיעו משקים טמאים בתוכו נטמא הכל ואם לא יהיה שם אוגן גבוה אשר כל חלק נחשב לכלי והגיעו משקים טמאים באחד מהחלקים נטמא זה הבית ולא נטמא הבית הדבק בו לפי שמשקין טמאים נגעו בו מאחוריו ולא נטמא בזה כולו. אולם אם היה שרץ תמורת המשקים נטמא הכל והבן זה הנה כבר התבאר שדין השרץ בכלי חרס כדין משקים טמאים עם כלי עץ ועם זולתן מן הכלים וזה מבואר בתכלית: 
+
+
+Mishnah 8
+
+הלפיד. אור דולק הוא כלי מחרס דומה כקנה ובראשו אוזן קטנה דבקה עמו בעת עשייתו יושם בו חתיכת בגד השרוי באלקטרן או בשמן תדליק וילך בו ויעשה ג"כ מחרס כלי בו מקום קערורית לישב בו הנר ויתקבץ בו כל מה שיגר מן השמן מפי הנר ותקיף על ראש האלמנר' כדי שלא יפסד הנחושת בשמן וזה הכלי נקרא בית שקעו של נר ויעשו כלי חרס באמצעיתו כסוי כגון שבכה עשוי בעת עשיית הכלי ורוב הכלים אשר ישתו בהם המים אצלנו כן וזה המין מן הקיתון הוא אשר יקרא צרצור כמו שיתבאר במקואות (פ"ג מ"ג) והן עושין סביב הקיתון אשר למעלה מהשבכה פגימות מעשה שושן דומין לשיני המסרק ולזה יקרא מסרק הצרצור וכן יקראו הפגימות אשר סביב צואר הרמון מסרק של רמון כמו שיתבאר בב' מעוקצים (מ"ג) ואמר רבי אליעזר שהשרץ כאשר הגיע באויר הקיתון למעלה מהשבכה אשר יקיפו בו הפגימות הנה לא יטמא שאין זה תוך כלי חרס מפני היות מקיפו מופגם מכל צד וחכמים מטמאין שזהו תוך של זה והלכה כחכמים: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+שיעור מה שיהיה הנקב אשר יתנקב כלי חרס ולא יטמא כאשר לא ישאר לו תוך הנה הוא יבאר השיעור אשר יהיה נקב כל כלי: וענין מטילין אותו לחומרו. שנדין עליו בחמור ולא יסור מלקבל טומאה ואע"פ שהוא נקוב בכונס משקה עד שיתנקב נקב יצא ממנו הזית ואז לא יקבל טומאה: 
+
+
+Mishnah 2
+
+טפי ופך. שניהם כלי שמן אבל טפי כלי צר הפה מאד לא יגר ממנו כי אם טפה טפה ולזה יקרא טפי ואמרו שלשתן בזרעונים ר"ל הפך והטפי והצרצור שלשתן כאשר נקבו נקב יצא ממנו הזרע הממוצע בשיעור כמו הזרעונים והאפונים ודומיהן הנה הוא אז לא יקבל טומאה: ופי הנר. הוא התוספת היוצא מן הנר אשר יחזיק הפתילה וכאשר היה הנר מטיט בלתי מבושל אשר לא יטמא כמו שיתבאר במה שאחר זה שכלי אדמה לא יקבלו טומאה אחר שבשלה פי הנר בפתילה ושבחרס הנה הוא ג"כ לא יקבל טומאה לפי שלא נתבשל הנר בכללו. ואין הלכה כרבי אליעזר. והלכה כרבי יהודה: 
+
+
+Mishnah 3
+
+כבר קדם לך בפ' השני שכסוי כלי חרס תטמא כאשר היה הכסוי ממנו יקבל רביעית ואמר כי כאשר ניקבה החבית ונסתם מקום הנקב בזפת עוד נשברה החבית והיה מחרסיה חרס תקבל רביעית יושב שלא מסומך כמו שקדם הנה הוא יטמא ואע"פ שזה החרס הוא אשר בו הנקב הסתום בזפת לפי שהחבית בכללה שם כלי היה עליה ואפילו אחר הנקב וזה החרס הוא שבר כלי ושבר חבית הוא ואע"פ שהיה נקב אולם חרס חבית כאשר נקב אחר שבירתו אע"פ שסתם פי הנקב הנה הוא לא יטמא לפי שמאז שניקב החרס בטל שם כלי מעליו: 
+
+
+Mishnah 4
+
+נתרועעה. נקרעו ונסדקו חרסיו אבל לא נפלו חרסיו ולא התפוררו מלשון (ישעיה כד) רוע התרועעה: וביאור וטפלה בגללים החליק עליה בגללי הבקר וטפלה מלת עברית ותטפול על עוני (איוב י״ד:י״ז). ר"ל החזקת בו והחלקת עליו כדי שיתקיים וישאר על צד הדמיון וזה על דרך משל ולא נצטרך לכפול בכל זאת המסכתא כי כאשר אמר מכלי טמא אמנם ירצה בו שהוא יקבל טומאה וכאשר יאמר טהור ירצה בו שלא יקבל טומאה וכן כאשר בארנו מלה לא נכפיל ביאורה כדי שלא יארך המאמר. עוד נבאר שזה החבית המקובצת אשר אמר ממנה טהור כאשר היה בה חרס מחזיק רביעית הנה הן כולן תטמאו במגע רוצה לומר שאם יגע בו שרץ מתוכו הנה תטמאו כולן להתדבקם והתאחדם אולם שיטמא באויר כמו שיטמא כלי חרס זה לא יתבאר זולת בחרס החמת שיחזיק רביעית לבד שהוא כאשר הגיע שרץ בתוספת <small>[נ"א בתוך]</small> זה החרס יטמא ואפי' לא יגע השרץ בו כדין טומאת כלי חרס שהוא כלי בפני עצמו כמו שהקדמנו בפרק השני: 
+
+Mishnah 5
+
+הבריא. החזק והשלם ואמרו רבי מאיר ורבי שמעון כי כאשר נטמא זה הכלי בנפול הטומאה באוירו הנה כל מה שנגע בזה הטפלה מהאוכלים והמשקים יטמא לפי שזאת הטפלה מכלל הכלי וכאילו היה מעצמו וזהו ענין אמרו מטמאים וחכמים אומרים אמנם שזה הדין יתחייב לטופל הכלי אשר כבר נסדק אשר הוא צריך לזאת הטפלה: וקירויה שם כלי חרס אשר ישתו בו המים מן הבארות כמו שעושין אצלנו בכלי הנחושת והברזל. וחידוק הוא כמו הידוק והוא החתום והקשור ואמר שזה המחלוקת בעצמו במי שיקשור זה הכלי בעור או בנייר והדומה לו שדעת ר' מאיר שאם נטמא הקרוי יטמא בעבורה זה הקשור גם כן ואפילו הוא שלם וחכמים אומרים אם היה קשור בעבור שנסדק אז יהיה הקשור חשוב כעצמה והלכה כחכמים: 
+
+
+Mishnah 6
+
+יבלית. עשב לח מאד ופטסין קבוץ פיטם והוא כלי על דמיון האצטומכא גדולה מאד ישימו בו המים בספינות ויקחו זה העשב ויטחו בו הפיטס מבחוץ עד שלא יטיפו ממנו המים בחוץ ואמר שאם זה הטיחה היא צריכה אליו הנה הוא יחשב מכלל הכלי עוד אמר שכסוי החבית ואע"פ שהי' היטוחו סביבה בטיט כמו שהוא מפורסם אינה חיבור ולא נחשוב החבית וכסויה כלי אחד שהכסוי דבק בטיט ובעת שנטמא האחד לא נטמא האחר כאשר נגעו בו משקים טמאים וכמו שהקדמנו בפתיחת הסדר עוד אמר שהבנין אשר יבנה על חרס התנור היא מכלל התנור וכאשר נטמא התנור בהגיע הטומאה באוירו הנה האוכלים והמשקים הנוגעים בטפילתו טמאים: 
+
+
+Mishnah 7
+
+מיחם. הוא כלי עשוי לחמם בו המים: וחומר טיט עבה כמו (בראשית י״א:ג׳) והחמר היה להם לחומר: וחרסיתי דק כחרס וכאשר טחו המיחם בטיט העבה הנה יתאחד בו ויהיה מכללו וכאשר נטמא המיחם יהיה הנוגע בחומר טמא אמנם אם טחו אותו בחרסית הנה לא יתדבק בכלים ולא יחשב בכללו: וקומקומוס. הוא הקמקם וידוע שהזפת יותך במים החמין ולזה הוא אמרו שאינו יכול לקבל את החמין ואע"פ שהוא מקבל המים הקרים וישארו בו ולא יצאו ממנו וכן אמר בכלי הזפת בעצמם שהן אינם מטמאים בעבור שלא יקבלו שום דבר חם: וכלי נחושת שזפתן טהורים. רצונו בזה שזה הכלי כאשר נטמא הנה אשר יגע בזה הזפת טהור שאין הזפת מכלל הכלי אם לא שיהיה כונתו שישים היין בזה הכלי שאז הוא צריך לזפת ויהיה נוגע בזפת טמא ולא קתני בכאן אוכלין ומשקין לפי שכבר יהיה כלי הנחושת אב הטומאה ויהיה נוגע בזפת טמא ואע"פ שהוא אדם כמו שהתבאר בפתיחה: 
+
+
+Mishnah 8
+
+יותר מצרכה. הוא שהתעבה מהזפת על מקום הנקב יותר ממה שצריך עד שאם יסירו ממנו הרבה ישאר הנקב סתום ומחזיק המים שהיו בכלי ואמרו בכאן הנוגע ירצה אוכלים ומשקין: פקקן בזפת. הוא שיסתום קצות פיות המשפך בזפת עד שלא יצא ממנו דבר וישוב כלי קבול והלכה כרבי עקיבא: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+שאינו יכול לעמוד. שלא ישב על השווי בסבת מונע שהאוזן יכבד עליו מצד אחד בכבדותו ויטהו על צדו וכן כאשר יהיה לו חידוד בולט בקרקעיתו וימנעהו לנוח בשוה וכאשר ישב על הארץ נוטה לצד אחד מפני חדודו טהור: מכריעו. מטה אותו: חבית שנפחתה. הוסר ממנה חלק וכאשר ישבה על תושבתה אי אפשר שתקבל דבר מתוך הדבר אשר סר ממנה וכאשר ישבה על צדה אפשר שתקבל בקרקעיתה וכן כאשר נסדקה ונחלקה על ארכה והיו ב' דפנות הנה כל חצי ממנה כאשר עומד על קרקעיתו לא יקבל דבר וכאשר ישב על קרקעית צדה אשר היא גבנונית החבית אפשר שתקבל. והלכה כחכמים: 
+
+
+Mishnah 2
+
+גיסטרא. כמו שבארנו (לעיל פ"ב) היא התושבת אשר יעשו תחת כלי המים לקבל הטפטוף וכאשר היא מטפטפת דבר בטל עניינה וזהו אמרם בש"ס שבת (דף צו.) לפי שאין אומרים הבא גיסטרא לגיסטרא ואל זה הענין אמר בכאן אין שירים לשירים וזאת הגיסטרא בעצמה כאשר היתה שלימה בדמיונה היא שארית הכלי לפי שהיא חתיכה מכלי וכאשר נסדקה חזרה שארית לשארית וכבר ידעת ששארית הדבר הוא שיריו: 
+
+
+Mishnah 3
+
+שנטלו אזניה. ר"ל חבית שניתז ראשה ואזנה ונשאר קרקעיתה הנה היא גסטרא לפי שהיא תושבת לכלי ואם היה חוץ מצדי הגיסטרא קצוות בולטות ולהן חלל על זה הדמיון <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAEIAAAAoAQAAAABiQBF5AAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA0klEQVQYlY3QMWrDQBAF0C+22HRqXXlzBFV2uefwTVJlQ9IEUqXzcSRscOkrrJPCLmXUrGDRz8yKYFIEPNWD+XyYAX8Hd6kmjgWTaFeURV3RVhSD6kVVCyIc0cNLw0LVVmyrXpSeAdjWi2wLs2+CKB7IrpdsypbJRlF2EXBQfZw/+d6oomU2mst8le1JFb7g/KxvsmgKA6ebQvef/FVUFY3M0ajMyIt5U602eAhWtR6ZYhGemKDiEqiaItf74bHIJg7QPkLnJm1m1svnnybUf//8AyvAAYGOMyIvAAAAAElFTkSuQmCC"> והיו לאלו הקצוות מרחב יחזיקו הזיתים כאשר ישימו זיתים בזאת הגיסטרא נגע השרץ בגיסטרא מתוכו אז יטמא החדוד או כאשר היה השרץ באויר הגיסטרא ויהא נוכח אוירה חדוד כמו שהתבאר מהצורה הנה החדוד אז יטמא עם הגיסטרא באויר: וקתדרא. הוא כמין כסא אשר ישבו [בו] הנשים בהליכתן בדרכים ויקרא ג"כ אצלנו עמארי"ה וכאשר יהא תמונת הגיסטרא על זאת התמונה הנה יאמר שהדין באלו החדודים שוה בין היות הגיסטרא על צדה או על קרקעיתה: וקורפיות. הוא כלי חד התושבת אי אפשר לישב על קרקעיתו: וקוסים הצדוניים. הם אבובי החרש חדי התושבות דומין לקוץ ולזה יקרתו קוסים ואע"פ שנכתב בסמ"ך וכבר נמצא בקצת הנוסחאות כוסין. וצדוניים המיוחסים אל צדון. ושבריהן ושאריתם ר"ל קצוותיהם החדים אע"פ שא"א להן שישבו על הארץ ויחזיק מה שישימו בו אבל ישפוך מהן הנה הן מקבלין טומאה שעל דעת כן נעשו כל הכלים עצמן בעת עשייתן שלא יקבלו לעולם משקה אם לא יהיו לו סומכים והתנאי אשר התנינו בשברי כלי חרס בפרק השני שיהיו יושבין שלא מסומכים אמנם הוא בכלים שנעשו בעת עשייתן להיות יושבין שלא מסומכין הנה יצטרך שיהיו שבריהן כן ואז יקבלו טומאה:  
+
+Mishnah 4
+
+דע ששפיות וזר ולזביז ודופן ענין כולן בזאת המס' שוה אמנם הן אוגנים גבוהים על שטח הכלי ר"ל שטח הקיתון ויתחלפו שמותן בהתחלת תמונת הכלי כמו שתמצא שפת הכלי המרובע לזבז והעגול תמונת א"א סטומכא שפה וזולתן מהתמונות דופן והשפה הקטנה בגובה זר וכבר ידעת שכלי חרס אמנם יטמא מאוירו ר"ל מתוכו לא מגבו וכאשר היתה השפה הפנימית היא היותר גבוהה על זאת הצורה <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAFAAAABIAQAAAABJ70/2AAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA90lEQVQokY3SMU5DMQwGYJcOb8wNyBUYGSpyFY7xhifa7Y05Qi9SqUUd3sgVHmJgBTHUElGDHefFaWkRnj45f5LBhlgKrvKgHONxm7mLocl8vkajtJmvhd/UdcIv4sMy8Y3pEvf7GJ6UnXBgWmUjHC6SA4Z5IKJce6cAdrfMIXGxJPZCd0r/wry3SjMxVFz8oid25/TKvtD054HmPzRMlBf8+pQtB6yHuxbRCAFKl4jCsJlNpDlgay4x/WZ5khgSwSoBXOaKDMI48h/CGD9bnGfSvYoUOFYEmCupbqCQj2oGB49TN8ZAk2TmjV3NdH8rjsqPP3Y91w+VwRLGDkchmQAAAABJRU5ErkJggg=="> והגיע השרץ בתוכה הנה תטמא כל מה שבתוכה לבד וכל שהוא חוץ ממנה באלו ב' השפות טהור וזהו ענין אמרו הכל טהור ר"ל כל מה שהוא חוץ ממנה ואם היתה השפה החיצונה היא היותר גבוהה על זאת הצורה<img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAFAAAABQAQAAAACmas8AAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA+0lEQVQokY3TsW3DMBAF0CNcpMwIbFMGqQMwG2SFjJABBFNACpYaQaOkCeAyI3gFu2NBU7njp46SlSC+6oH4dxSEI01a9D+9Mt8BF6fsmfdFmfyanyBPWHKsU5WGaQfRsTAIrQTsh3Q5HgYmMIDTbzTXPLYA3/FcGabcmDrJZmFsPHUePCiHbw5c03EgdnswKIcVT2nLw5bJCuOWQcjfmxyow+J+N9/WTiOyizarbYsJlXnmOeYdOCp7MuWKmch+NfKvXrK2NY5K3+h64gKp0LRToazcIwLYvj9o1iR6eyVHYClmrKRb+KLktTk/Ufdu8BjyAzZV6G98OFo/ao8Zgil3LikAAAAASUVORK5CYII="> הנה כאשר יגיע השרץ באוירה נטמא כל מה שבין השפות כולן מן האוכלין והמשקין אם היתה האמצעית עודפת והגיע השרץ באוירה הנה כבר נטמא מה שבתוכה ולא נטמא מה שחוצה לה. ואמרו משיצרפו בכבשן ירצה בו מאז התבשל ויצא מתורת טיט אמנם קודם בישולם הנה הן כלי אדמה ואינן מקבלין טומאה כמו שיתבאר (שבת נח.) עוד אמר והוא גמר מלאכתן וזה שבשאר הכלים דברים הן גמר מלאכתן ולא יטמאו עד שישלימו אלו הענינים כדרך כלי מתכות וצחצוחן ובדיקותם אולם כלי חרס מיד שנתבשלו יקבלו טומאה ובו ישלם מלאכתו ואע"פ שלאחר זה ימרחו אותה בחרס וישוו השפה בכלי ויסירו ממנו התוספת בכלי ברזל מה שיתלקח בו מן הטיט בעת הבשול ויהיה זה דומה לגרעון הנה זה כולו לא ימנעהו מלקבל טומאה כי כבר נגמרה מלאכתו בבשול לבד וכל מה שיעשה אחר זה תוספת לא יצטרך אליו ואין הלכה כר' יהודה אשר יאמר חולקין את האמצעית אלא כל שנטמא אוירה טמאה והשאר טהורה:  
+
+Chapter 5
+
+
+
+Mishnah 1
+
+התנורים והכירות וכל מוקדי האש הנבנים בארץ או על שטחה הנעשים לבשל או לאפות בהן או עליהן הן כולן מקבלין טומאה ולשון התורה (ויקרא י״א:ל״ה) תנור וכירים יותץ טמאים הם ודינן כטומאת דין כלי חרש כמו שיתבאר ואמר ר"מ כי מאז שנבנה מהתנור גובה ד' טפחים יקבל טומאה וכן התנור השלם כאשר נפסד ונשאר ממנו ד' טפחים הנה הוא יקבל טומאה וחכ"א שתנור קטן מעת שנבנה בו כל שהוא מקבל טומאה והתבאר בש"ס (חולין דף קכד.) שאמרם כל שהוא טפח הנה מאז שנבנה ממנו טפח יקבל טומאה וכן התנור הקטן כאשר נפסד ונשאר ממנו רובו ר"ל רוב גובהו יקבל טומאה ואם נשאר ממנו חציו לבד וממה שלמטה מזה אינו מקבל טומאה עוד סדרו על ב' המאמרים ואמרו משתגמר מלאכתו ר"ל שמה שאמר ר"מ שמעת שנבנה ממנו ד"ט וכן חכמים שאומרים טפח בקטן וד' בגדול בתנאי שגמר מלאכתו ובאור זה שגמר מלאכתו הוא שיחממו אותו עד שיהיה בקרקעיתו מחוץ <small>[צ"ל מחום]</small> שיעור מה שיאפו בו הסופגנים והוא הלחם הרך ונקרא בשם זה לפי שהוא כמו הספוג שהוא ממהר הבשול לקלות הלישה וידוע שהתנור החדש אשר לא נאפה בו עדיין יצטרך לחימום רב ואז יגיע לזה החום אולם התנור אשר כבר נאפה בו הרבה פעמים הנה יתחמם באש מעט ויגיע לאפות בו סופגנים בדבר מועט ואמר ר' יהודה שמשעה שהוסק התנור החדש באש כשיעור שאם היה ישן יהיה אפשר לאפות בו סופגנים הנה כבר נגמרה מלאכתו ויקבל טומאה והלכה כחכמים: 
+
+Mishnah 2
+
+כירה. הוא מוקד נבנה לבשל עליה התבשיל והוא מקום שפיתת ב' קדרות כמו שבארו במס' שבת (דף לח:) וכופח הוא מקום שפיתת קדרה אחת לבד והוא קרוב מתמונת התנור וכבר נעשה לבשל התבשיל ותעמוד הקדרה עליה ממעל וישימו האש מתחת כמו הכירה והנה יסיקו אותה ויאפו בתוכה הלחם כמו התנור ואמרו שלש ירצה בו גובה ג' אצבעות. וביצה קלה שבביצים הממהרת הבשול בארו אותה בש"ס (שם דף פ:) שהיא ביצת תרנגולת טרופה ונתונה באלפס מוכה בשמן מושלכת באלפס שהוא התבשיל היותר נמהר ובתנאי שיהיה האלפס כבר נתחמם חמום שוה לא שלא הוסק אלא בכללו. ואמר יתברך תנור וכירים יותץ טמאים הם וטמאים יהיו לכם ובא הקבלה (חולין דף קיח.) לכם לכל צרכיכם לרבות ידות הכלים מכאן אמרו האבן היוצאת מן התנור טפח ומן הכירה ג' אצבעות חבור וכוונת זה המאמר שכל מה שיתוקן לכם ויעזור לכם בשמוש זה הכלי הנה יטמא בטומאתו ואין ספק שהטפח היוצא מן התנור אם חסר יחלש התנור ויקורר אשו ויהיה התנור צריך לו ולזה יטמא בטומאתו וכאשר נטמא התנור נטמא הטפח הדבק בו ומה שיוסיף על זה הנה הוא טהור וכל מה שיפול בש"ס (שבת דף מח:) מזו המסכתא בשעורים אשר יטמאו בהטמא הכלי ממה שנדבק בו או התנור או שאר המוקדים הנה אמנם העיקר מה שזכרתי לך והוא אמרם לכם לכל צרכיכם ואין הלכה כרבי יהודה: 
+
+
+Mishnah 3
+
+עטרת הכירה. יעשה בנין עגול על ראש הכירה להניח בו הקדרה ולא יצאו מחום האש כלל וזה הבנין יקרא עטרת הכירה לפי שהוא עליו כמו עטרה על הראש. וכאשר נטמאת הכירה לא יטמא זה הבנין הנוסף עליו ממעל. ויעשה לפני התנור מקום מוקף בכתלים שיושם בו הלחם בעת יציאתו מהתנור יקרא זה המקום טירת התנור והוא כדמיון חצר נגזר מלשון בחצריהם ובטירותם (בראשית כ״ה:ט״ז) ואמר מטמא במגע ובאויר ר"ל כי כאשר נטמא התנור אם בהגעת השרץ לו מתוכו או בהגעתו באוירו בלתי שימששהו הנה זאת הטירה תטמא לפי שהיא מצרכי התנור וחלק מחלקיו. ואם היתה פחותה בגובה מד' טפחים לא תטמא לפי שהיא בלתי ראויה לקבל הלחם בו וכאשר חברה לתנור הנה כבר נראה בעשייתה שהיא נעשה לצורך ושהוא רצה לדבקה בתנור ולזה תטמא בטומאתו באיזה שיעור שיהיה החבור חלוש כמו שאם סדר ג' אבנים בצד התנור והרכיבו על אלו האבנים. וכבר יעשה בצידי הכירה מקום יניחו בו פך השמן יקרא בית הפך. ומקום יניחו בו התבלין יקרא בית תבלין. ומקום יניחו בו הנר יקרא בית הנר. וכאשר נטמא הכירה במגע שרץ שיגע לה בפנים כבר נטמאו אלו המקומות כולן להתחברם בכירה. אולם אם נטמאה הכירה באויר לבד כשיגיע השרץ באוירה הנה נטמאת הכירה ולא נטמאו אלו המקומות. וכבר התבאר בש"ס (שבת דף מח:) שר' מאיר שם אלו ההבדלין להיות מהכירה שטומאת אלו המקומות הם מדרבנן והם חשובות מחוברים ואין שורפין עליהן את התרומה לפי שאם היו מעצם הכירה מן התורה יטמאו בטומאת הכירה איך שתטמא בין במגע בין באויר והלכה כרבי מאיר: 
+
+
+Mishnah 4
+
+כבר קדם המאמר שהתנור לא יטמא עד שיוסק וזהו גמר מלאכתו ואמרו כי כאשר הוסק מחוץ או בזולת כוונה או שהסיקו האומן אשר עשאו ואע"פ שלא הסיק אותו לאפות בו הנה הוא יטמא הואיל והוסק מכל מקום והבאת המעשה מורה כי אם הוסק שלא לדעת טמא וזה מאמר אמתי: 
+
+
+Mishnah 5
+
+יוסיפו תוספת בגובה התנור על שפתו מלמעלה ויקרא מוסף התנור והוא דמיון עגולה ע"פ התנור מלמעלה והנחתום סומך עליו את השפוד א"כ הוא מצורך התנור: ויורה. קדרה נבנית בארץ יעשו רובן מנחושת וסביבו ג"כ בנין נוסף על גבי הקדרה יתפשטו בו המים בעת רתיחתן וכן יעשו הצבעים ואשר יעשו הבורית או אשר יבשלו או אשר ישלקו הזיתים והדומה להן ושורש זה כולו מה שזכרתי לך לכם לכל שבצרכיכם ויצא מדברי ר' יוחנן הסנדלר שמה שאין בו תועלת זולת סמיכת השפוד עליו לא תטמא בהטמאת התנור ואין הלכה כר' יוחנן: 
+
+
+Mishnah 6
+
+מעפר ולמטה מטמא במגע. ר"ל כי כאשר נגע שרץ בתנור מתוכו למעלה מן העפר אז יטמא ממנו החלק הנסתר בעפר אולם אם נטמא עליונו באויר הנה לא יטמא החלק הנסתר בעפר. ובור הוא סהר חפור בארץ. ודות הוא סהר בנוי על שטח הארץ: ואמרו ונתן שם אבן ר"ל על פי הבור אשר בו האבן הוא קרקע התנור וא"ר יהודה כי כאשר ידלק אש בבור או בדות תחת האבן ויסיק התנור ממעל לאבן הנה אז יטמא להיות זה התנור דבוק בארץ לפי שזה מתנאי התנור ואז יקבל טומאה אצלו לאומרו תנור וכירים יותץ את שיש לו נתיצה טמא את שאין לו נתיצה טהור וחכמים יוציאו זה לענין אחר ויאמרו שאמרו טמאים הם יכלול הכל ואיך שהוסק טמא ואע"פ שלא יהיה דבוק בארץ וכבר התבאר בגמ' שבת (דף קכה.) שזה המחלוקת אמנם הוא בהסק ראשון אשר הוסק ואז יטמא שהוא גמר מלאכתו והוא אשר יאמר רבי יהודה שיהיה בינו ובין הארץ חבור בעת זה ההיסק אולם כאשר הוסק היסק ראשון ונגמר מלאכתו והיה אחר זה בלתי מחובר לארץ הנה אין בו מחלוקת שהוא יטמא וזהו אמרם בהיסק שני אפילו תלוי בצואר גמל וחכמים אומרים שאפילו בהיסק ראשון ואפילו תלוי בצואר גמל כבר נגמרה מלאכתו ואע"פ שהוא אינו מחובר לארץ כלל והוא אמרם הואיל והוסק מ"מ ואין הלכה כרבי יהודה: 
+
+
+Mishnah 7
+
+אמר יתברך (ויקרא י״א:ל״ה) תנור וכירים יותץ טמאים הם ואמרו בספרא אם שלם טמא ואם חתכו טהור ואמר בתואר חתוכו שיקרע על ארכו עד שישוב ג' חתוכים אחר שיגרר הטיט הנוסף אשר על גב התנור עד שישארו הג' חתיכות מעצם התנור מורכבין על שטח הארץ כמו שהושב שם ולא יהיה שם בנין דבוקה בארץ ואמר ר"מ שלא יצטרך לדבר מזה אבל יעזוב ממנו ממה שימשך לארץ פחות מד' טפחים והוא ענין אמרו ממעטו. ויהיה ההכר מתוך התנור והוא אמרו מבפנים ויחתכהו מזה הגרר ויראה לפי מה שקדם ששיריו ד' אצל ר"מ וא"ר שמעון שמאמרו יתברך יותץ אי אפשר בלתי הסרתו מהארץ ואפילו אחר החתוך וגירור הטיט ואין הלכה כר"מ ולא כר"ש: 
+
+
+Mishnah 8
+
+לרחבו. ששמהו חוליא חוליא יהיה גובה כל חוליא פחות מד' טפחים הנה כבר נטהרה החוליא כולה ואף על פי שהרכיב קצתה על קצתה עד שהשלים תמונת התנור כמו שהיה אחר טח אותו בטיט והוא אמרו מרחו בטיט ושב כמו מעשה התנור מתחלת הענין אשר נטמא בעתיד אבל אחר ההיסק אשר יהיה בו גמר מלאכתו לפי מה שקדם. הנה הוא אשר הרכיב זאת החוליא אחר בנה בנין עגול על זה התנור הנבדל רחוק ממנו ושם החול או האבן הדקה בין זה הבנין ובין התנור עד שנתקיים התנור ואפשר לאפות בו ואע"פ שהוא נבדל הנה זאת הצורה לא תטמא לעולם ושאין עליה הטיט ידבק חלקיו הנפרדים ולזה הנדה וטהורה אופות בו והוא טהור: 
+
+
+Mishnah 9
+
+למודים. הן קשורין ודברים יכבידוהו ויחברו חלקיו קצתם עם קצתם עד שאפשר לאפות בו ואומר כי כאשר שמו אלו הקשורים והוא טהור עוד נטמא אחר זה הנה הקשורים אשר יחברו חלקיו שמוהו מוכן לטומאה וכאשר יסיר הקשורים ויתפרדו חלקיו יטהר בלא ספק שזה כבר נשבר מחבורו פעם שניה ואם החזיר לו קשוריו הנה ישאר על ענין טהרה ולא יהיו לו הקשורים מקום הבנין וכמו שלא נאמר שהוא חזר לטומאתו כאשר חבר חלקיו כן לא יקבל טומאה במה שאח"כ. אם לא שימרחנו בטיט ואז יקרא תנור שלם ויטמא בעתיד ולא יצטרך היסק לגמר מלאכתו לפי שהוא כבר הוסק והוא בעל קשורים הנה כבר התבאר שלא יעמדו לו הקשורים מקום הבנין זולת פעם אחת הראשונה בלבד והוא כאשר יבא מבית האומן זו היא כוונתו בזאת ההלכה: 
+
+
+Mishnah 10
+
+נתן חול בין חוליא לחוליא. שיעשה חוליא ואח"כ שם חול סביב והרכיב חוליא שניה על זה החול ולא סר לעשות זה עד שהשלים תמונת התנור וגבהו עוד טח אותו בטיט מחוץ עד שהשלימו אמר רבי אליעזר שהחול מבדיל בין החוליות והוא כשנשבר ונחלק לעולם ולזה הוא טהור וחכמים אומרים שהטיט הנוגע בכל החוליות מחוץ כבר חברו ושם אותו תנור שלם ונפל בין ר' אליעזר וחכמים מחלוקת רב ועצום וראיות רבות עד ששרף בזה היום רבן גמליאל ובית דינו כל טהרות שטיהר ר' אליעזר וברכוהו ולזה נקרא תנור של עכנאי מיוחס אל עכנא והוא תנין גדול ואמרו שהקיפוהו תשובות כעכנא: וכן נפלו דברים רבים ביורות הערביים והוא החפירה אשר יחפרו בקרקע לאפות בו והיו אחר זה חבורות והסכימו על הדין שנזכר בכאן ולזה תקרא זאת התמונה תנורו של בן דינאי מיוחס אל דין ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 11
+
+אמר יתברך (ויקרא י״א:ל״ה) תנור וכירים יותץ את שיש לו נתיצה טמא אולם אם יהיה מאבן או ממיני המתכות הנה לא יטמא מאשר הוא תנור לדברי הכל וזה הענין אשר יוציאו אליו חכמים אמרו יותץ אבל הוא יטמא אם היה של מתכת משום כלי מתכות ותהיה טומאתו כדין טומאת כלי מתכות רצה לומר שלא יטמא מאוירו ויטמא מגבו ויהיה אב הטומאה כאשר נגע בו כזית מן המת לפי מה שהתבאר בתוספתא והוא אומרם בתנור של מתכות נגע בו כזית מן המת מאחוריו כולו מטמא שנים ופוסל אחד מפני שנעשה אב הטומאה לפי שהראשון והשני טמאים ומטמאים בתרומה והשלישי פסול לפי מה שהתבאר בשרשים בפתיחת זה הסדר וכל מה שיבא אליך בזה הסדר מאמרם מטמא שנים ופוסל אחד הכונה בו בתרומה ודע זה: ואשוב בביאור זאת ההלכה ולזה אם היה זה התנור של מתכת בנוי על הארץ לא יטמא כלל לפי שהכלים הבנוים בארץ טהורים זולת תנור וכירים אשר ביארם הפסוק אולם מחוץ מזה הנה השורש אצלנו כל המחובר לקרקע הרי הוא כקרקע וזהו אמרו טהור וטמאים משום כלי מתכות אולם אם היה מאבן הנה לא יטמא כלל לפי שכלי אבנים אינם מטמאים כלל כמו שיתבאר אחר זה ואם ניקב או נסדק או נפגם וסתם זה המקום בטיט או שמרח עליו הטיט מחוץ או הוסיף בגבהו שפה מטיט ולמעלה והוא אשר יקרא מוסף כמו שהתבאר הנה לו דין התנור לכל הדברים. ואמרו וכן בכירה ר"ל וזה הגדר אשר גדרנו הנקב מעת יצא ממנו האורה הוא גדר נקב הכירה גם כן. ופטפוטין קצוות מטיט שעומדת עליהן הקדרה כמו היסודות והאחד פטפוט ואין הלכה כרבי יהודה שהמרוח לא יועיל לכירה בשום פנים שהיא אמנם תעשה לאפות עליה לא בה כמו שקדם והיא סובלת האש שהיא של מתכת ואין עזר לה במרוח אולם מרוח התנור של מתכת ושל אבן והיא הטפלה הנה <small>[צ"ל יש]</small> (אין) תועלת לה בו לפי שהן יאפו בו מבפנים הלחם וזה המרוח ישאיר חומו וימנע ממנו האויר אשר יקרר גשם התנור: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+כאשר הושם ג' מסמרים מברזל בארץ הנה לא תטמא כמו שלא תטמא כירה של מתכת משרש אשר זכרנו וכן כאשר היא מאבן בלתי טיט לא תטמא לפי שהאבנים לא יטמאו ואין הלכה כרבי יהודה: 
+
+
+Mishnah 2
+
+אמרו עליה ועל האבן ירצו בו על שתי האבנים בלתי שיהיה שם טיט והם לא יטמאו לפי שהאבנים טהורים כמו שקדם עוד אמר שכירת הנזירים היתה מאלו התוארים הנזכרים. שכנגד הסלע רוצה לומר אבן כנגד הסלע ובהר ההוא היו הנזירים מבשלים עליהן השלמים ושורפין שם שערותיהם בלשכת הנזירים אשר היתה בעזרת נשים כמו שהתבאר במדות (פ"ב מ"ה) ואמר נטמאת אחד מהן לא נטמאו כולן בתנאי שיהיו האבנים כולן מורחות בטיט כמו שקדם בראש הפרק אולם האבנים בלתי מרוחות הנה לא יטמאו: 
+
+
+Mishnah 3
+
+הוחלטה. התקיים דינה תרגום לצמיתות לחלוטין (ויקרא כה) ולזה נקרא האיש אשר נדין עליו בצרעת וקיים הכהן בו דינו מצורע מוחלט. ושפיתה המורגל בכל המשנה היא מלה עברית שפות הסיר שפות (יחזקאל כ״ד:ג׳) ואמרו אם יכול לשפות עליה הוא כינוי הכירה ההוה מן האבנים הנשארים. עוד אומר החזירה טהורה לפי שמעת שהסירה מהארץ כבר נהרסה וטיהרה ולא בחזירתה אל מקומה תטמא אבל אם חברה בארץ בטיט והוא אמרו מרחה בטיט הנה היא תטמא בעתיד ורוצה לומר כירה ההיא מן האבן הראשונה והאבן המוחזרת וכל אלו הדינים מבוארים על השרשים הקודמים: 
+
+
+Mishnah 4
+
+שתי אבנים. זה מבואר וזה שהוא בעבור ששם בצדה אחת טהורה היא חציה אשר ימשך לטהורה טהורה והחצי אשר ימשך לטמאה טמאה כמו שקדם וכן ענין האבן האחרת מפני הטהורה אשר הורכב בצדה ואלו האבנים כולן מורחים בטיט כמו שקדם בראש הפרק באמרו אחת בטיט ואחת שלא בטיט טהורה: 
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+קלתות הן תושבות בנויות עגולות ויעשו תחת הפורני ואמר שאם נהרס זה הבנין אשר תחת תושבת הכירה והיה בעומק הנהרס פחות משלשה טפחים הנה הכירה העומדת על זה הבנין תטמא לפי שאפשר בכמו זה הגובה שידליקו בו אש מלמטה ר"ל במקום הפחת ותתבשל הקדרה אשר על הכירה מלמעלה אולם אם היה הנחת הפחת בזה הבנין יותר משלשה טפחים הנה נטהרה הכירה לפי שיהיה רחוק מקום האש מהקדרה המיוחסת יותר משלשה טפחים ולא יגיע חום האש לקדרה כמו שראוי שיגיע וכן <small>[צ"ל אם]</small> לא הושם אבן על מקום ההריסה עד שתהיה זאת האבן כאילו היא קרקע הכירה הנה נשארה הכירה על הטהרה אם לא שיטוחו אותה בטיט ואז תשוב האבן קרקע הכירה ותקבל טומאה במה שאחר זה ולא יגיע מההריסה אשר תחת האבן שהיא בלתי סמוכה לכירה וזה צורתה <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAADgAAAAtAQAAAADT5pWbAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAaElEQVQYlYXQsRGAIBAEwMtI7MHQMigNM0JbMrMM7EBCgh9ekddhXkcv2bkLD1yDT8mD7GE0SMV1kG5vs+pVB3Jf8nNn2X9MlzDc4TSjkdlnOxeXbKPIrV71SUvVEe8G7uWfIG7K5scdIuwJwcJx6q8AAAAASUVORK5CYII="> ובזאת הצורה יתבאר הענין ומה שאמרו חכמים שזאת האבן אשר הושמה על פי הפחת לא תהיה לכירה כמו קרקע עד שנמרחה בטיט הנה זה טענה עליהם במחלוקתם על רבי יהודה שהאבן אשר תהיה על פי הבור לא תהיה לתנור מקום קרקעיתו ונחשב כמחובר בארץ שהענין אחד ובזה השיב עליהם ר' יהודה וכבר קדם מאמר ר' יהודה בפ"ה וביארנו ענינו ואינה הלכה: 
+
+Mishnah 2
+
+היו עושים מחרס תמונה מרובע ארוך לו אורך ורוחב וגובה והוא חלול מתוכו ושטחו העליוני נקוב נקבים עגולים אחד לפני השני <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAEkAAABKAQAAAADfnETfAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA5ElEQVQokZXSMY7CMBAFUEsU0Lllq3ADajqutRVBFCm5kpGLXCNoLzBoGxeBz3gm2CGYIpYsPX3J9mg8BmmZuaQqsVsmukyT+DCLRJtZnYpslP+APSv5fmuBNtLIWrzTjYj+UBt+W/kHiqyZHuHFVrlCGNLHGmGb2PNNE/Y/kXfhLlYlDCP+SmsiqchuI10QxlKDFOkiSbnDCbQ3liu7oQEdQoGhmI4J4fULz0z6YMNHB7a8hRd43kLPmX+lHZYDueVW6ZRV/osJfZ1JiRfEeKOUSZrwOIOt0qZJdTNImdyX8tg/AQLpK9LI8Im2AAAAAElFTkSuQmCC"> וימלא מתוכו באפר החם וירכיב בכללו בראשו ויקרא דכון. ודכון ודוכן א' לפי שתמונתו תמונת הדוכן והוא האיצטבא וההפרש בין היותו טמא משום כירה או משום כלי קבול כי כאשר יהיה טומאתו משום שהוא כלי מקבל הנה לא יטמא אם היה נבנה בארץ וכן כאשר נקב עד שיצא ממנו מה שהוא עשוי לקבלו לא יטמא כמו שהתבאר בפ' שלישי והכירה אינה כן. אמר וכן מי שכפה סל ועשה על גבו כירה וכבר ידעת שהסל מכלל כלי עץ הנה הוא יטמא משם כלי עץ לא משום כירה ואם היה הכירה צריכה אליו והרחב שלו הוא שטח יותר רחב ממנו מחובר אליו ישבו בו בעת הבשול וכן כאשר נטמא זה הדכון ונגעו האוכלים והמשקים בו מבחוץ ותדין בו מאשר הוא כלי קבול כאשר ניקב השיעור הידוע טהור ולא יטמא ולא תדין בו מאשר הוא כירה ואשר יטמא כל מה שיכשר שיבשלו עליו לפי מה שהתבאר (שבת לח:) והל' כר' יהודה:  
+
+Mishnah 3
+
+כבר אמרנו שכירה מקום שפיתת שתי קדרות ולזה כאשר נחלקה לרחבה טמאה לפי שכל חצי ממנה ראוי לשפות עליו קדרה אחת אולם כופח הוא מקום שפיתת קדרה אחת ולזה באיזה פנים שתחלק טהור וחצר הכירה מקום בנוי כנגד פני המוקד כמו טירת התנור והוא דמיון חצר ולזה תקרא חצר הכירה ואמרו מטמא במגע ובאויר ר"ל כי כאשר נטמאת הכירה במגע או באויר נטמאת עמה חצר הכירה וכן כאשר נטמאה החצר במגע או באויר נטמאת הכירה ואם היה פחות משלש אצבעות הנה לא יטמא אחד מהן בהטמאות האחר זולת במגע אולם אם נטמאת הכירה באויר הנה לא יטמא החצר אשר לפניה אא"כ הגיע שרץ באויר הכירה נוכח אויר החצר וכן אם נטמאת חצר הכירה ג"כ באויר הנה לא תטמא הכירה אא"כ היה השרץ נכחי לכירה והיות חצר הכירה נגד הכירה אמר איך נדע מה מהאויר מא' מהן נכחי לאחר ואמר כי כאשר יצא קו ישר מעליוני חצר הכירה אל שפלותה ויעשה זה בשפוד או בדומה לו עוד יעמיד זה המקיש <small>[צ"ל וימוד]</small> ויעמוד בו משפל הכירה עד שיחתוך מעליונה הנה זה הגובה בכללו מאויר הכירה הוא הנכחי לאויר חצר הכירה ואין הלכה כר"א בן יעקב: 
+
+Mishnah 4
+
+חלקה. ר"ל שאין לה שפה אבל כמו לוח פשוט ופטפוטי כירה כבר ביארנו שהם הקצוות הבולטים אשר תעמוד עליהם הקדרה: ואמר פחות מכאן כל שכן הם טמאים ר"ל ביותר ראוי שהם יתטמאו במגע ובאויר כאשר היה בגופו פחות משלש אצבעות לפי שהוא נחשב מעצם הכירה איך שיהיה קצר הפטפוט ואיך שיהיה ארוך שהכל נבדל מהכירה כמו שיתבאר בהלכה שיבוא אחר זה: אמר אפילו הם ארבעה ואע"פ שהיו ארבעה פטפוטים כולם יתטמאו במגע ובאויר והלכה כר' מאיר: 
+
+
+Mishnah 5
+
+משוכים מן השפה. הוא שיהיה הפטפוט חוץ מעובי השפה (כזה) ואם היה אחריהם שלש אצבעות הנה כל מה שיוסיף הנה הוא נבדל מן הכירה ולא תעלים עיניך באלו ההבדלים כולם מה שקדם לנו זכרו הרבה פעמים וזה שאמרו במגע ובאויר רוצה בו כאשר נטמא הכירה במגע או באויר נטמאו הענינים הפלוניים: ואמרו מטמאים במגע ואין מטמאים באויר ירצה בו שהם נטמאו אם נטמאת הכירה במגע ולא יטמאו אם נטמאת הכירה באויר ואמנם עשוי זה להיות אלו הפטפוטים חבור מדרבנן ועשו לזו היכירא שלא ישרפו עליו תרומה וקדשים לפי מה שהתבאר בפ' החמישי ודע כי כאשר המשלנו בשרץ בביאורינו הוא ההקש לשאר אבות הטומאות וזה מבואר ולא אצטריך להחזירו פעם אחר פעם והלכה כר"מ: 
+
+
+Mishnah 6
+
+אמר איך נשער אלו הפטפוטים עד שנדע אם הוא קרוב מג' אצבעות משפת הכירה ותחובר אלוה כמו שאמרנו או בינה ובין שפת הכירה מרחק רב ולא תחשב עמה ולא יטמאו בהטמאות הכירה באויר אצל ר' מאיר או תהיה טהורה עכ"פ לפי דעת ר"ש ואמר כי כאשר נקח בסיס הכירה והיא באין ספק מותר על רחב אויר הכירה שיעור ג' אצבעות ונרכיב הבסיס על הכירה למעלה מן הפטפוטים ואם הגיע הבסיס למעלה מן הפטפוטים שטח גבהו על שטח גובה הפטפוטים קו אחד אז יהיו הפטפוטין בתוך הבסיס הנה הוא נחשב מכלל הכירה ויטמאו בהטמאות הכירה על אי זה פנים שיהיה ואם הגיע הבסיס במה שבין הפטפוטים ויהיו הפטפוטים חוץ ממנה הנה לא יתטמאו בהתטמאות הכירה אלא א"כ נטמאת הכירה במגע לפי דעת ר"מ במה שקדם ונקרא הבסיס כנה והוא שם עברית את הכיור ואת כנו (שמות ל״ה:ט״ז): 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+פחותה שכבר חסר ממנה חלק ונשאר בדמיון חלון עוד מילא זה הנקב בקש הנה אינו כלי שלם לפי שזה הסתום בקש לא יחשב סתום ולזה לא יהיה הדבר אשר בו כנבדל מהתנור אבל כל מה שיהיה בו כאילו הוא באויר ואני עתיד לבאר בתשיעי מאהלות שכוורת תהיה על זה התואר חוצצת בפני הטומאה ואמר רבי אליעזר אם הצילה במת החמור אשר יטמא כל מה שהוא באהל טומאת ז' לא תציל בכלי חרס הקל אשר תטמא כל מה שבתוכו מהאוכלין והמשקין לבד לפי שלא יטמא אלא טומאה קלה כמו שביארנו פעמים. ואמרו לו אשר יתחייב להציל באהל המת אינו מאשר הוא כלי אלא להיותו מותר זה המקום והיה מחיצה שכן חולקים אהלים ר"ל שכבר יחלקו האהלים לענין טומאת מת ויהיה הבית או האהל נחלק בהבדלו ויטמא אחד מן החלקים אם היה בו המת ולא יטמא החלק האחר ואין כלי חרש כזה אבל כשנחלק בחלוקה והגיע שרץ באחד החלקים נטמא כלל הכלים לפי שאין מדרך האדם שיחלקו הכלים כמו שאמר בתחלת ההלכה תנור שחצצו בנסרים או ביריעות ונמצא השרץ במקום אחד הכל טמא אולם בטומאת מת הנה אמר בט"ו מאהלות [ע"ד] בית שחצצו בנסרין או ביריעות מן הצדדים או מן הקורות טומאה בבית כלים שבחוץ טהורים ולזה תציל הכוורת במת לפי שהיא כמחיצה ואין הלכה כר"א: 
+
+
+Mishnah 2
+
+כאשר היה כלי באויר התנור והיה השרץ בתוך הכלי הנה לא יתטמא התנור בהתטמאות זה הכלי ואם היה השרץ בתנור הנה לא יטמא ג"כ זה הכלי בהטמאות התנור אמר יתברך וכלי חרש אשר יפול מהם אל תוכו ובאה הקבלה (נדה דף מג.) ואמר כל אשר בתוכו ולא מה שבתוך תוכו ומבואר הוא שזה כולו בתנאי שיהיה פי הכלי יוצא מפי התנור אולם אם היה השרץ בכלי וזה הכלי פתוח הפה באויר התנור הנה כבר נטמא כל מה שבתנור בהגעת השרץ באוירו ואם היה הכלי אשר פיו חוץ מפי התנור כמו שקדם נקוב נקב תטהר בו הכלי והוא אשר והגבלנוהו בראש הפרק הג' הנה כבר נפסד מהיותו כלי ולא הבדיל הדבר אשר יהיה בו מן התנור ולזה אם היה בו שרץ נטמא התנור וכל מה שבתוכו מהאוכלים והמשקים ואם היה בתנור שרץ נטמא גם כן כל מה שבתוך זה הכלי מהאוכלים והמשקים. ואמר שם בראש הפרק הג' מטילין אותו לחומרו בזיתים ואמר הנה מטילין אותו לחומרו בכונס משקה וזה מבואר לפי שאופן החומרא בכאן שנאמר אף על פי שלא יהיה בו נקב כ"א בכונס משקה יטמא הדבר אשר בו בהטמאות התנור וכן יטמא התנור בהגעת השרץ בזה הכלי ואע"פ שנקב נקב קטן כמו בכונס משקה ואופן החומרא שם שנאמר (שהוא) יטמא עד שינקב נקב גדול יצאו ממנו זיתים ואז לא יקבל טומאה וענין כונס משקה שנשים זה הכלי מצד הנקב על המים ויכנסו בזה הנקב וזה הנקב הנגבל ככונס משקה גדול מן מוציא משקה בלא ספק: 
+
+
+Mishnah 3
+
+סרידה. סבכה תרגום מעשה רשת נחושת (שמות ל״ח:ד׳) עובד סרדה דנחשא: גפיים. זר שאין לה בית קבול תהיה כלי עגולה ותשימה כלי וכאשר לא תהיה על זאת התמונה הנה אינה כלי ולזה לא תבדיל הדבר אשר יהיה בו מאויר התנור והיא שוקעת בתוכו ואינה כלי וביאר הסבה בזה ואמר שאין מצילין מיד כלי חרס אלא כלים על האופן הקדום בהלכה אשר לפני זאת. וביאור נחושתו של תנור קרקעיתו מלשון (יחזקאל ט״ז:ל״ו) השפך נחושתך ואמר כי כאשר היתה החפירה בקרקע התנור וחבית מלאה משקין בזאת החפירה שפי החבית אינו בתוך אויר התנור אלא למטה ממנו הנה לא תטמא לא היא ולא המשקין מפני חבור אויר התנור באויר החבית שאף על פי שאויר התנור טמא בהגעת השרץ בו הנה תכלית מה שיטמא כל מה שיגיעו בתוך גרם התנור לא מה שכנגד אוירו ולא מה שיהיה נוכח אוירו לא למטה ולא למעלה גם כן והוא אמרו היתה כפויה ופיה לאויר התנור והוא שתהיה החבית כפויה על פי התנור אשר יבא פי החבית עם פי התנור והוא החבית מחובר באויר התנור מלמעלה וזה הפך ההנחה הראשונה. עוד היה השרץ בתוך התנור הנה כבר נטמא אויר התנור בלי ספק אבל אויר החבית לא יטמא ואע"פ שהוא מחובר לא נטמא באויר התנור ולזה אמר שהמשקה אשר בקרקע החבית טהור והוא אמרו משקה טופח ר"ל המימיות אשר בו כדי לטפוח בו היד וזהו תכלית מה שאפשר שישאר בקרקע החבית מהמשקין והיא כפויה על פיה: 
+
+
+Mishnah 4
+
+ידוע שהשרץ כאשר הגיע באויר כלי חרס נטמא כל מה שבתוך זה הכלי מהאוכלים והמשקים לבד ואע"פ שלא נגע בהן השרץ וכבר קדם זכרון זה. אמנם הכלים הנה לא יטמאו באויר כלי חרס וזהו לאמרו יתברך (ויקרא יא) וכל כלי חרש אשר יפול מהם אל תוכו כל אשר בתוכו יטמא מכל האוכל אשר יאכל הנה לא ייחד בטומאה זולת אוכלין ומשקין ואמר בתורת כהנים יכול אף הכלים מטמאין באויר כלי חרס ת"ל מכל האוכל אשר יאכל אוכלין ומשקין מטמאין מאויר כלי חרס וכו' מאיזה מין שהיו ממיני הכלים וכבר ביארנו בפתיחת זה המסכת שמשקין טמאים יטמאו הכלים כאשר יהיו נוגעים בו מתוכו כמו שקדם ביאורו וכאשר הבנת אלו השרשים כבר התבאר לך ביאור זאת ההלכה: 
+
+
+Mishnah 5
+
+כל עת שהתרנגול הוא חי הנה לא יטמא השרץ אשר בגופו וכאשר מת והשרץ בגופו והיה השרץ עצמו בלתי <small>[צ"ל מסך]</small> משך יגיע באויר התנור ובסיפרי אשר יפול מהם אל תוכו יש מהם לטמא ויש מהם שלא לטמא פרט לתרנגול שבלע את השרץ ונפל לאויר התנור טהור ואם מת תטמא ומזה יתבאר לך שהמשנה כבר תקרא הראשון תחלה לפי שהשרץ אב הטומאה והתנור ראשון והפת הדבק בו שני וכבר ביארנו טעם זה המאמר בפתיחת דברינו לפי שכבר יעלה על הלב שהפת ראשון כמו שזכרנו שם: 
+
+Mishnah 6
+
+יצטרך שנקדים בכאן שרשים עצומים ואז תבין זאת ההלכה וזה כי כאשר יהיה כלי חרס בתוכו אוכלים טהורים והיה מוקף צמיד פתיל על הפנים אשר יתבאר בעשירי מזאת המסכתא והיה זה הכלי המוקף צמיד פתיל תוך כלי חרס אחר עוד הגיע שרץ בזה הכלי חרס הגדול שהאוכלין והמשקין אשר תחת הצמיד פתיל טהורים ואע"פ שהן באויר כלי חרס הגדול כי כל כלי חרס המקיף לו היקף צמיד פתיל כבר הציל כל מה שיש בתוכו משיטמא באויר כלי חרס הכולל לו והוא אמרם בתורת כהנים יכול המוקף צמיד פתיל בכלי חרס ונתון לתוך התנור יהיה טמא ת"ל מכל האוכל ולא כל אוכל פרט למוקף צמיד פתיל בכלי חרס ונתון לתוך התנור ושם התבאר כי כאשר היה כלי שטף מוקף צמיד פתיל ונתון לתוך כלי חרס והיו בתוך הכלי שטף אוכלים ומשקים והגיע השרץ באויר כלי חרס הגדול הנה האוכלים והמשקים טמאים והוא אמרם כל האוכל להביא מוקף צמיד פתיל בכלי שטף ונתון לתוך התנור שאינו מציל מיד כלי חרס בצמיד פתיל אלא מה שיציל באהל המת וידוע שכלי שטף אינו מציל באהל המת בצמיד פתיל כמו שיתבאר בעשירי מזאת המסכתא ושמור זה השרש. והשרש השני כי כאשר היה כלי חרס מוקף צמיד פתיל והיה בו כזית מן המת או כעדשה מן השרץ ונכנס זה הכלי המוקף באויר כלי חרס או בבית הנה הוא יטמא כמו שיטמא השרץ והמת לא יועיל הקפת צמיד פתיל בכמו זה אבל דין הטומאה תחת צמיד פתיל או חוץ ממנו שוה ואמנם יציל צמיד פתיל מה שיגיע בו מהדבר הטהור עד שלא יטמא לבד ובתוספ' דכלים (פ"ו) אמרו צמיד פתיל ואהלים מצילין על הטהרות מליטמא ואין מצילין על הטומאות מלטמא ושם נאמר ג"כ שאין צמיד פתיל לטומאה ושמור זה השרש גם כן. ובית שאור כלי נחלק בתחלת עשייתו לב' חלקים מחרס וישימו השאור באחד מן החלקים והקמח או המלח בחלק האחר וזה הדופן המבדיל בין החלקים יקרא קרץ מלשון (איוב ל״ג:ו׳) מחומר קורצתי גם אני ר"ל הבדלתי ונחתכתי. ואמר כי כאשר היתה השאור באחד מן החלקים והשרץ בחלק האחד והדופן מבדיל בין השרץ והשאור והוא אמרו והקרץ בינתים עוד הי' הכלי כולו מוקף צמיד פתיל והוא בתוך התנור הנה התנור כבר נטמא בהגעת השרץ לתוכו כאשר הקדמנו בשרשים והשאור טהור לפי שהוא תחת צמיד פתיל והוא הדין בעצמו אם הי' כזית מן המת במקום השרץ תחת צמיד פתיל ג"כ הנה התנור והבית אשר בו התנור טמא בהגעת כזית מן המת תוך הבית ואע"פ שהוא תחת צמיד פתיל כמו שהתבאר בס"פ ח' מאהלות והשאור ג"כ טהור להיותו תחת צמיד פתיל שצמיד פתיל ג"כ מציל במת כמו שיתבאר ואם הי' בין החלק אשר בו כזית מן המת ובין השאור פותח טפח על טפח הנה השאור ג"כ טמא לפי שהשורש בטומאת מת טפח על טפח מביא את הטומאה כמו שהתבאר שורש זה ופירושו במסכת אהלות: 
+
+
+Mishnah 7
+
+יעשו נקב בשפל התנור והכירה והכופח ממה שימשך לארץ יכנסו ממנו העצים ויכנס ממנו האויר ג"כ וכאשר נתחמם התנור יסתמו זה הנקב עד שלא יצא מהחום כלל ויהיה זה הנקב פעם סתום ופעם פתוח ויקרא עין כמו שהעין יפתח ויסגר תמיד ואין ספק שעצם התנור והכירה לו קצת עובי ואמר כי כאשר היה השרץ הזה בנקב תחת עובי כותל התנור או הכירה הנה התנור טהור בשלא יהיה זה השרץ באויר התנור אבל באויר זה הנקב לבד ואם היה בעובי משקוף זה הנקב ר"ל במשקוף התנור בבניינו טפח על טפח והיה כזית מן המת תחת זה הטפח על טפח ר"ל בתוך עין של תנור הנה עין התנור כבר נטמא וכן כלל התנור לפי שטפח על טפח מביא את הטומאה לפי שהוא אהל כמו שהתבאר באהלות (פ"ג מ"ז) יהיה כזית מן המת תחת אהל המת וזה האהל פתוח לאויר התנור נטמא התנור והוא ענין אמרו הכל טמא וזה הדין עצמו בכירה ובכופח: 
+
+
+Mishnah 8
+
+הדבר בזו ההלכה הוא בכירה ואמר כי כאשר נמצא השרץ במקום הנחת העצים והוא מקום אשר ישליכו ממנו האש משפל המוקד מן השפה החיצונה אל תוך הכירה טמא ויהיה דין עובי הכירה אצל ר' יהודה כדין תוכה וחכ"א מן השפה הפנימית ולחוץ טהור לפי שעובי הכירה אצלם כדין החוץ. ישיבת הבלן המקום אשר ישב בו המחמם המים ואמר אין טמא אלא מן הסתימה ולפנים ר"ל בנין הנקב העגול בקדרה הנכנסת בו אולם השטח הנראה כמו המקום אשר ישב בו האומן הצבע והמבשל באלו הקדרות כאשר ימצא שם שרץ הנה לא יטמא המוקד והלכה כחכמים: 
+
+
+Mishnah 9
+
+כור. הוא המקום אשר יעשה להתיך בו המתכות כמו הזהב והכסף והבדיל וזולתם והיא מלת עברית כור הברזל (מלכים א ח׳:נ״א) בכור עוני (ישעיהו מ״ח:י׳) ופורנא פורן מחרש והוא תנור קרו"ל בלע"ז: אסטיגיות. נקבים ר"ל שיהיו עליו נקבים על דמיון הפורנה הבנוייה. ושפיות שפה דקה ואין הלכה כר' יהודה ולא כר"ג: 
+
+
+Mishnah 10
+
+כבר הקדמנו בפתיחת זה הסדר ובארנו שכל ולד הטומאה אינו מטמא כלי אלא משקה נטמא משקין טמאין הרי זה אומר מטמאיך לא טמאוני ואתה טמאתני ואני עתיד לבאר זה בע"ה בפ"ח מפרה וכבר ידעת שטמא מת הוא אב הטומאה והאדם אשר יגע בטמא מת והוא אשר יקרא מגע טמא מת הוא ולד הטומאה ולא יטמא הכלים ולא זולתו מהכלים בהגעתו בו אבל הוא יטמא המשקין ואלו המשקין יטמאו הכלים כמו שהקדמנו בשרשים וכבר הקדמנו בשני מזאת המסכתא שכלי חרס יטמא מאוירו לבד ויטמאו האוכלים והמשקים בהגעתם באוירו ג"כ ואם לא יגע בהן ולזה אם היו המשקין בפי זה אשר הוא ראשון לטומאה והכניס ראשו לאויר התנור טמאוהו בהגעת המשקין שבפיו אשר הן משקין טמאין באויר התנור וקפיצת פיו לא תציל לפי שאפילו הטומאה תחת צמיד פתיל והגיע באויר התנור טמאוהו כמו שקדם בזה הפ'. וכן אם היה התנור טמא והכניס ראש אדם טהור לאוירו ובפיו אוכלים ומשקים טהורים נטמאו בהגעתם לאויר כלי חרס הטמא ולא להיותם בפיו יעמוד לנו מקום צמיד פתיל ותציל שלא יטמאו. ובתוס' דכלים (פ"ו) אמרו הכל מצילים מיד כלי חרס אפילו כלי גללים כלי אבנים כלי אדמה חוץ מהאדם. כיצד טהור שהיו אוכלים ומשקים לתוך פיו והכניס ראשו לאויר התנור נטמא ודע שאמרו <small>[ר"ל ברישא]</small>. בפ' הראשון אוכלין ומשקין אין עניינו אוכלין או משקין לפי שאוכלין (ומשקין) לא יטמאו הכלים כמו שבארנו בפתיחת זה הסדר. אמנם תנא רישא משום סיפא לפי שאמרו ר"ל בסיפא. בפרק השני אוכלין ומשקין ירצה בו אוכלין או משקין לפי שכלי טמא יטמא האוכלין ויטמא המשקין כמו שקדם ביאורו וכבר בארנו בפתיחת זה הסדר ג"כ שידים טמאות יטמאו המשקין ואלו המשקין יטמאו האוכלין של תרומה שלא יטמאו ויטמאו משאר משקים הנגרים לבד ז' המשקין ותולדותיהם ושהכיח והרוק מתולדות המים והנה אבאר כל זה במקומו במס' מכשירין (פ"א מ"א) ושם יתבאר שמשקים טמאין יכשירו ויטמאו יחד ושההכשר מתנאיו שיהיה ברצון בעל פירות. אמנם אם נטבלו האוכלין בבלתי כוונה הנה אינן מוכשרין לטומאה ולפי אלו השרשין כולן אמר כי אם היה אוכל תאנים של תרומה בהכרח כמו שהשרשנו ונטה ידו להסיר אבן או הדומה לזה מפיו הנה כבר נטמא הרוק אשר בפיו הגובר אצל הלעיסה בידים מסואבות ונטמאת הדבלה של תרומה בזה הרוק זאת סברת ר' מאיר. ורבי יהודה אומר אחר שאין כוונתו שיגע ברוק אלא ביציאת האבן לבד הנה לא יטמא הדבילה לפי שהוא כמו הכשר שלא לרצונו ורבי יוסי אומר שאם היפך אצבעו בפיו כבר נטמא הרוק ונטמאת הדבילה ואם לא עשה רק להוציא האבן לבד הדבילה טהורה וכן אם היה פונדיון והוא חצי דרהם בפיו ומשך ידו להוציאו והיה בפיו אוכלין ומשקין של תרומה אם היה בפיו זה הפונדיון להסיר הצמא הנה כבר נטמא האוכל בזה הרוק לפי שבכוונה התרבה הרוק לפי שסבתו היות הדרהם בפי האדם למעט הצמא ולרבות הרוק בפה והלכה כרבי יוסי: 
+
+Mishnah 11
+
+כבר בארנו בפתיחת זה הסדר אמרו במסכת טבול יום (פ"ב מ"א) ושאר כל הטמאים המשקים היוצאים מהן כמשקין אשר הוא נוגע בהן וביארנו שמשקין טמאין יטמאו כלים וכן נבאר בראש מכשירין שמשקין טמאין מטמאין לרצון ושלא לרצון ר"ל שלא יצטרך שיגע בדבר אשר תטמאו בכונה ורצון כמו ההכשר ולזה אם היתה אשה נדה או זבה או זולת זה מהטומאות ונטף חלב מדדיה בתנור אע"פ שהיה זה בלתי כונה בלא ספק הנה התנור יתטמא להגעת המשקין טמאין בו. עוד הפך הדבר והוא שיהיה התנור טמא והאשה טהורה הנה בעת שהוציאה אפר התנור הטמא הוכה אצבעה וכאשר הגיר דמה הנה כבר נטמא הדם והיו משקין טמאין בהיותם באויר התנור הטמא ובעת שיצא זה הדם יטמאהו טומאת משקין טמאין והוא ענין אמרו נטמאה ר"ל שהיא תטמא התרומה אשר בפיה וכן כאשר נכוית ידה ומכתה לפי שידיה יטמאו באויר התנור כמו שהתבאר בג' ממסכת ידים והיו ידיה ידים מסואבות ובעת שהכניסה בפיה תטמא רוקה ויהיו משקין טמאין ויטמאו שלא נגע לרצון כמו שקדם וזהו כוונתו באמרו נטמאת שלא נגע האדם כולו במשקין טמאין בנגיעה כמו שבארנו ופירשנו בפתיחת זה הסדר ועוד אוסיף בזה באור: 
+
+
+Chapter 9
+
+
+
+Mishnah 1
+
+כאשר היה המחט או הטבעת טמאים במת אשר הוא מאבות הטומאות כמו שהקדמנו והוא יטמא כלי חרס כמו שביארנו בפתיחה עוד נמצא זה הטבעת או המחט בקרקע התנור ויראו שם להיותן בלתי בולטות ולא גבוהין באויר התנור לפי שאם היו בולטים ומוגבהין על שטח הקרקע יטמאוהו ואם היו נראים כאשר ידביק בזה המקום בצק שזה הבצק לא רכה שיגור במקומות העמוקים ולא קשה שידבק בעצם התנור אבל ירחק ממנו ונגע זה הבצק בזה הדבר הטמא מהמחט או הטבעת הנה התנור כבר נטמא בהגעת מחט טמאה מטמא מת בתוכה. עוד לקח דין אחר והוא שתהיה הטבעת או המחט טהור ויהיה בעצם הטפילה שיטפילו על קרקע התנור והטיט עליו ותחתיו והיה התנור מוקף צמיד פתיל ונתון באהל המת <small>[עי' כ"מ פ"כ מהל' ט"מ הל"ה]</small> הנה נטמא התנור בכללו ונטמאת הטבעת או המחט אשר בתוכה ואם היה התנור טהור לא יטמא אבל יצילהו זה הצמיד פתיל אם היה לפי מה שראוי הנה הטבעת או המחט ג"כ טהורין ולא יטמא באהל המת שהיא בגוף הבנין וזה הבנין כולו טהור להיות התנור צמיד פתיל וכן גם כן אם חבית באהל המת ופיו סגור בטיט אשר הוא צמיד פתיל כמו שיתבאר והיה מחט טהור או טבעת בזה הטיט אשר נסתם בו פי החבית אם היה נמשך לצדדי החבית הנה הן טמאים שצידי החבית לא יצטרכו לטיט וזה בדמיון מי ששם המחט בקרקע החבית והדביק עליו טיט אשר יטמא כמו שיתבאר ואם הי' נמשך כנגד פי החבית הנה היא טהורה ובתנאי שתהיה בגוף הטיט אולם אם היתה נראית על שטח הכסוי עד שיהיה באויר החבית ממה שימשך תוך החבית הנה ראוי שתהיה בולטת גם על שטח הכסוי עד שיהיה באויר החבית אולם אם היתה נוקבת אל תוך החבית מגעת באוירה הנה היא טמאה ר"ל המחט או הטבעת אם לא שיהיה עליה מסך מטיט יבדיל בינה ובין אויר החבית ואע"פ שתהיה בתכלית הדקות כמו קליפת השום וטעם היותן טמאין כאשר היו שוקעין בתוכו לפי שהיו בתוך החבית והחבית מוקפת צמיד פתיל ואני אבאר לך בפרק שאחר זה שכלים המוקפים צמיד פתיל באהל המת לא יצילו מה שבתוכן מהכלים אבל יטמא כל מה שבתוכו מהכלים זולת כלי חרס לבד וכבר ביארנו סבת זה בעדיות ואבאר אותו ג"כ בפרק שאחר זה: 
+
+Mishnah 2
+
+מניקת. כלי המציצה וזה שיעשו נקב בצד החבית ויכניסו בזה הנקב קצת זה הכלי וימוץ בפיו הקצה האחד וימשכו המים אשר בחבית וכבר יעשה זה הכלי מקנה או מחרש או מזכוכית והוא הנה מחרס והמאמר כולו מבואר. 
+
+
+Mishnah 3
+
+חי נפל ועכשיו מת. אחר הגעתו למטה מנחושתו של תנור והנה אינו באויר התנור וכבר ידעת שהתנורים והמוקדין שלהם אמנם יטמאו מאוירן לפי שהן וכלי חרס דבר אחד שהוא טיט מבושל ואם היה זו הטבעת או המחט הטמאה במת בארץ ואח"כ הורכב התנור על זה המקום הנה התנור טהור שאולי לא הגיע באוירו אולם אם נמצאת זה הטבעת הטמא או המחט באפר אשר יצא מן המוקד והנה בלא ספק שהתנור טמא לפי שאי אפשר על אחת מהפנים שלא הגיע זה הטבעת או זה המחט באויר התנור וטמא אותו וזהו אמרם שאין לו במה יתלה: 
+
+
+Mishnah 4
+
+כבר בארנו ספוג. שהוא אספוגנא וכבר בארנו שמשקין טמאין יטמאו הכלים וכן יטמאו כלי חרס והתנור בהגעתם באוירו ואין הלכה כר' שמעון: 
+
+
+Mishnah 5
+
+גפת. הוא פסולת הזיתים אחר יציאת השמן ממנו והמאמר כולו מבואר: 
+
+
+Mishnah 6
+
+זגין. קבוץ זג והוא קליפת הענבים. וכוש הפלך ובקצותיו ברזל מעוות הקצוות והיא אשר תקרא צינורא: וענין אמרו שבלע הוא שיכנס הברזל אשר בקצה הפלך בכללו בגוף העץ ויתקבץ העץ עליו מלמעלה עד שיהיה הברזל כולו מספיק מוכנם בעצם הפלך: ומלמד הוא כלי עץ ובסופו ג"כ מסמר של ברזל ינקו בו המחרישה בעת החרישה מהעפר אשר יתעכב בה ולזה תקרא מלמד הבקר לפי שהיא תלך בו על הדרך הישר עד שלא ילך השור בזולת דרכו ולזה תקרא מלמד וזה הברזל אשר בקצתו יקרא דרבן וקבוצו דרבונות דברי חכמים כדרבונות (קהלת יב): ולבינה שבלעה את הטבעת. הוא שיגיע הטבעת בטיט ויתבשל והטבעת בתוכה ואמר שאלו הכלים אע"פ שהן טמונים בתוך העץ או הטיט כמו שספרנו הנה הן מטמאו באהל המת אם היו טהורים ותטמא כלי חרס אם הגיעו באוירו והן טמאין ויטמאו ג"כ בהיסט הזב כמו שנבאר בזבים שכל הדברים אשר יטה אותן הזב אע"פ שלא יגע בהן הנה הוא יטמאם: עוד אמר כי כאשר נגע ככר של תרומה באלו העצים או הכלים אשר בתוכם כלים טמאים הנה לא תטמא לפי שלא תטמא בתרומה אלא כשיגע בה דבר אשר יטמא אותה עצם בעצם. ואמרו של תרומה הוא רבותא בהיותו לא תטמא אפילו ככר של תרומה אשר יטמא בשני לטומאה שאנחנו לא נוריד זה העץ המקיף בברזל הטמא מדרגת ראשון לטומאה ולא שני ועם היות כל אחד מאלו הברזלים אב לטומאה והן טמונים כמו שהנחנו ואמנם יטמאו התנור להיותו מטמא מאויר ואע"פ שהיתה הטומאה נסתרת כמו שהתבאר בפרק אשר לפני זה: 
+
+
+Mishnah 7
+
+נסדק מן התנור לסרידה. שנסדק מעצם התנור בגבהו עד השבכה אשר על פיו ולא תחשוב באמרנו בסרידה סבכה שהוא רשת חוטין אמנם הוא לוח פשוט מחרש מנוקב והנני עתיד לבאר לך שמלא פי המרדע הוא טפח. המרדע הוא העץ אשר יקרא ג"כ מלמד וירכבו אלו העצים בשני קצותיו <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAACcAAAB6AQAAAAAUyHexAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAApUlEQVQokZ3SQQ7CIBAF0N90wZIjcAyXXMPb0KNhvAjGC9QdiaQ4/UYKrdEqi5chAxNmAvK80HqnN3qhvnKgcMUJtphohCmO0GKgHor24oBOxOL0UvaJRtFhpEG01OCac9SQl6XKaBpPRf3Gs6hYRyG4WS+VdWM+0thLVpy7buzWjr+KfwxfdBv33NphV7n/JGcVVKWmhlr2daDP2H3UbjRLvP7JD2CkvqR1DDNQAAAAAElFTkSuQmCC"> בקצה האחד ברזל חד הקצוות וזהו אשר יקראו דרבן ובקצה השני ברזל יכנס קצה העץ בו כמו הרומח והוא נקרא חרחור. וענין שלא נכנס הוא שידבק בשווי המרדע על הסדק ויהי' כמותו בשוה ונכנס שיהי' גדול מזה ממה שיכנס המרדע בזה הסדק ואין הלכה כרבי יהודה:  
+
+Mishnah 8
+
+אלו השעורים הם לענין שלא יועיל צמיד פתיל אשר יהיה על זה התנור או החבית או החצב הגדול ואם היה הנקב פחות מזה הנה לא יצא ממנו וינצל הדבר אשר בו בצמיד פתיל וכבר בארנו ענין אמרו נכנס ואינו נכנס: עוד אמר ואם נעשו בידי אדם אפילו כל שהן טמאים ר"ל אם באו לאלו החצבים הגדולים המוקפים צמיד פתיל ונקבו בהן איזה שיעור שיהיה הנה הן טמאים באהל המת ולא יועיל להן זה הצמיד פתיל בעבור שנקבו בכונס משקה אחר שב אל הכלים ואמר כי כאשר נקבו והן מוקפין צמיד פתיל העשוי לאוכלים כאשר נקבו במוציא זית יטמא כל מה שבתוכן ואף על פי שהוא מוקף והעשוי למשקים כאשר ניקב בכונס משקה ואם היה עשוי לאוכלים ומשקין מטילין אותו לחומרו בצמיד פתיל ובכונס משקה ר"ל שכאשר ינקב בכונס משקה יטמא ואף על פי שהוא מוקף צמיד פתיל ולא יציל כל מה שבתוכו וזה המאמר לא יסתור השרש אשר התבאר בגמ' שבת והוא שכלי חרס יציל בצמיד פתיל עד אשר יפחת רובו לפי שאין הכונה מזה המאמר ולא המובן ממנו שכלי חרס המוקף צמיד פתיל כאשר נפחת בפחות מרובו לא יטמא מה שבתוכו ואמנם ירצה בו שהוא אם נפחת הכלי בפחות מרובו עד היקף הפחת ופי הכלי ג"כ בצמיד פתיל שהוא יציל מה שבתוכו ואע"פ שהוא אינו כלי לענין טומאה ולא יקבל טומאה נחשבהו כלי לענין שיציל מה שבתוכו אולם כאשר נפחת רובו הנה אינו כלי כלל ולא יציל מה שבתוכו ואע"פ שמקום הפחת מוקף צמיד פתיל והבן זה שהוא עיון דק ומקום הטעאה: וביאור מיצה שניה הקשר השני: ושיפון הוא הנקרא וייל"ה והוא מין ממיני השעורה כמו שביארנו פעמים וירצה בו הנה קנה שיבולת השיפון וכבר יקרא שיפה והוא קנה דק לח וכן מיצה של קנה קשר הקנה: וענין אמרו שניה הוא מה שאומר לך וזה שהקנה מאיזה מין שיהיה הן כולן קשרים קשרים ושרש הקנה עבה ממנו וכל שירחק מהארץ יהיה יותר דק ותחלת הקשר מהקנה ממה שימשך לארץ לו עובי מה והקשר השני אשר למעלה ממנו יותר דק ממנו ואמר שבקשר השני ישער ורבי שמעון אומר בכל התנורים והחביות והחצבים מן האמצע נכנס ומן הצד אינו נכנס ואין הלכה לא כר"ש ולא כר"י ומבואר הוא שאמרו בתנור ניקב מעינו ירצה בו שתהיה עינו סתום בטיט ונקב בזה הטיט: 
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+יאמר שכלי גללין והן כלי השיש והמרמר מאומרו אבן גלל וזה מאמר בטל לפי שהן נכנסין תחת כלי אבנים וכן השהם והספיר וכל האבנים כולן ואמנם כלי גללים הן כלים עשוין מרפת בקר והעפר ורבים מהן יעשו אצלנו בארץ מערב וכבר התבאר בפ' השני [מ"א] שכלי חרס וכלי נתר דינם אחד . ואמרו וכל כלי חרש לרבות כלי נתר ובארנו שם ג"כ שאלו הכלים העשוין מעצמות הדגים לא יטמאו מפני שאמנם למדנו כלי העצמות מאמרו מעשה עזים וכן עור הדג לא יטמא מאמרו או בגד או עור ובאה הקבלה לומר מה בגד מן הגדל בארץ אף עור מהגדל בארץ אמנם כלי גללין וכלי אבנים וכלי אדמה הנה לא ידין בתורה בו טומאה בשום פנים. ואני אבאר לך אמרם בזה אינן מקבלין טומאה לא מדברי תורה ולא מדברי סופרים ואלו הכלים אשר יאמר שהן יצילו מה שיגיע בהן בצמיד פתיל אמנם הם כל הכלים אשר לא יטמאו בשום פנים וג"כ כלי חרש ומה שיתואר אליהן ר"ל כלי נתר וסבת זה אמרו יתברך באהל המת (במדבר י״ט:ט״ו) וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא והורה זה כי כאשר היה זה הכלי מוקף צמיד פתיל הנה הוא מציל בכל מה שבתוכו והוא אמרם הא יש צמיד פתיל עליו טהור ובאה הקבלה (שבת דף פד:) לומר שזה הכלי הנאמר הוא כלי חרש לבד והוא אמרו כלי שמקבל טומאה דרך פתחו ואי זה זה כלי חרש וכבר בארנו (ריש פ"ב) שכלי חרש וכלי נתר טומאתן שוה ומטמאין מאוירן והנה כבר התבאר שכלי חרש וכלי נתר מצילין ולמדנו שאר הכלים הנמנין בזאת ההלכה מק"ו והוא אמרו אין לי אלא כלי חרש כלי גללין כלי אבנים כלי אדמה מנין ודין הוא ומה כלי חרש שהן עלולין לקבל טומאה הרי הן מצילין בצמיד פתיל באהל המת כלי גללים כלי אבנים כלי אדמה שאינן עלולין לקבל טומאה אינו דין שיצילו בצמיד פתיל וביאור עלולין מוכנים ומזומנים וראוי לך שתדע שזה אשר אמרנו שהן מצילין בצמיד פתיל באהל המת כן תציל בשרץ כמו שבארנו בפרק הח' והוא אמרם טמא הוא שאין ת"ל הוא אלא הוא שיציל על עצמו בצמיד פתיל באהל המת יציל על עצמו בצ"פ באהל השרץ ירצה לומר באויר כלי חרש כמו שבארנו בפרק הח'. ואמרו כלי עץ הטהורין ירצה כי פשוטי כלי עץ אשר קדם שהן לא יקבלו טומאת השרץ דאורייתא או כלי עץ הגדולים שהן מקבלין מ' סאה בלח אשר לא יקבלו טומאה גם כן כמו כלי קבול כמו שיתבאר בט"ו מזאת המסכת ואפשר שתציל פשוטי כלי עץ לפי מה שאפשר וזה כשנקח לוח פשוט מעץ ונשימהו על פי כלי מאלו הכלים עוד יקיפו בו צמיד פתיל הנה יציל כל מה שבתוך החבית: ואמרו בין מצידיהן בין מפיהם ירצה בו בין שיהיה ההקפה מפי הכלי לבד ובין שיהיה מצדו כמו שיהיה לו פתח מצדו בין שיהיה זה הכלי יושב על קרקעיתו או מוטה על צדדיו הכל בשוה הנה אם כפה א' מאלו הכלים על פיהן באהל המת הצילו כל מה שתחתיהן וזה שהם יחזרו כמו אהל באהל המת ואם היה אהל באהל ונטמא האהל החיצון הנה לא יטמא מה שבאהל הפנימי וזה אצלנו אי אפשר בכלי חרש שהוא אם כפה כלי חרש על פיו לא יציל מה שתחתיו לפי שהוא יטמא דרך פתחו באמת ואפילו ידביקהו עם הארץ בטיט והדומה לזה לא יציל שאינו לא אהל ולא מוקף צמיד פתיל. ונוסחת סיפרא חבית שכפאה על פיה ומרחה בטיט מן הצדדין טמאה שנאמר (במדבר י״ט:ט״ו) צמיד פתיל עליו ולא צמיד פתיל על גבו וזה נכנס תחת אמרם בסיפרא בטומאת כלי חרש אמר וכלי חרש לרבות האהלים שאהל של חרש יטמא ולא יציל מה שתחתיו כמו שיצילו האהלים לפי מה שהתבאר שם באהלות ובתוספתא כלים [פ"ז] בעצמות הדג והדומה להן אם יש בהן טפח על טפח מצילין בכסוי לפי שהאהל יציל בכיסוי על כל מה שתחתיו הנה לא יטמא כמו שיתבאר: עוד אמר על הכל מצילים חוץ מכלי חרש ר"ל שאלו הכלים העשוים מאלו המינים המנויים יצילו כל מה שיגיע בתוכם תחת צמיד פתיל מן הכלי מתכות ומן כלי שטף ובגדים ואוכלים ומשקים וכלי חריש והוא אמרו על הכל זולת כלי חרש לבד שהוא לא יציל בצמיד פתיל זולת מה שיהיה בתוכו מאוכלין ומשקין וכלי חרש לבד ומה שיהיה בו משאר כלים ובגדים הנה הוא יטמא ואע"פ שהן תחת צמיד פתיל וסבת זה לפי מה שאומר לך וזה שהשרש אצלנו כלי טמא אינו חוצץ ואם לקח אחד כלי חרש טמא ושם בו כלים והקיפן צמיד פתיל ושם באהל המת הנה אלו הכלים תטמאו ולא יציל אותם זה הכלי לפי שהוא טמא ואצלנו שורש ג"כ שכלי עם הארץ כולן ובגדיהן ומאכליהן ומשתיהן בחזקת טומאה ואני עתיד לבאר לך זה במסכת טהרות הנה התבאר מאלו השרשים שכלי חרש של עם הארץ אינו מציל בצמיד פתיל וכל מה שבתוכו יטמא במת זולת שאנחנו אם אמרנו לעם הארץ כלי חרש שלך לא יציל לפי שכליך טמאים אמנם אנחנו הנה יציל אצלנו כל מה שבתוכו הנה לא יקבל ממנו בזה לפי שהוא יחשוב עצמו טהור ושומר והוא לא ידע הטהרה ודינה וישוה הדין אצלו ואצלנו ואמרנו בכלי חרש שהוא לא יציל אלא על האוכלים ועל המשקין ועל כלי חרש וזה שעם הארץ כאשר היה אצלו אוכלין ומשקים וכלי חרש כבר הציל במחשבתו בצמיד פתיל שלו והוא לא מציל שאנחנו לא נאמר יבא תלמיד חכם ויבקש מעם הארץ אוכלים ומשקין או כלי חרש לפי שהן כלים טמאין אגב עם הארץ ואין להן טהרה במקוה אולם שאר כלים הנה כבר יבקש אותן תלמיד חכם מעם הארץ וכאשר ירצה להשתמש בו בעסק קדש או תרומה יטהרהו במקוה ויעריב שמשו הכלי וישתמש בו כמו שיבקש התלמיד [חכם] מע"ה כלי מתכות וכלי שטף או בגדים וישאל עם הארץ זה טהור מכל הטומאות ויאמר לו כן ואפשר שיהיו אלו הכלים כבר הגיעו והן אצל עם הארץ ככלי חרש שלו תחת צמיד פתיל באהל המת והוא כבר נטמא טומאת מת למה שהשרשנו שכלי עם הארץ אינו חוצץ ויחשוב עם הארץ שהוא הציל בצמיד פתיל ולזה יאמר לו טהור הוא ויקח זה הדין בזה הבגד או הכלי ויטביל וישמש בו בקדשים אחר הערב השמש לבד שיחשוב שאין על זה הכלי טומאה זולת מגע עם הארץ והוא טמא טומאת מת ויצטרך הזאה ג' וז' ובעבור זה החשש אמרנו שכלי חרש לבד הן טמאין במגע עם הארץ לא תציל בצמיד פתיל בלתי אוכלין ומשקין וכלי חרש אשר לא תבקש מעם הארץ לפי שאין לו טהרה במקוה והשוינו הדין בזה בין האנשים כלם לסבה אשר זכרנו וכאשר היה זה השרש אצל הכל לא נמנע בבקשת כלי או בגד מעם הארץ אבל כאשר יאמר שהוא לא נטמא במת נאמין לו שלא נאמר אולי בצמיד פתיל של כלי חרש היה באהל המת שאנחנו כבר התרנו הדין שכלי חרס לא יציל על דבר זולת על אוכלים ומשקין ועל כלי חרס: וממה שראוי שתדעהו עד שלא תטעה במה שזכרנו שעם הארץ לא נחשבהו במה ששפטנו עליו טומאה בשקר שאנחנו נאמר יבא לדבר טומאה ויאמר ממנו טהור ואמנם שפטנו בזה למיעוט ידיעתו שהוא יטעה ויחשוב בדבר הטמא שהוא טהור ולא ישמור ג"כ מן הטומאות ולא ידע חלוקן ומנינם כמו שנבאר בטהרות ושמור כל מה שזכרנו בזאת ההלכה שהיא רב הספקות רחוקה הידיעה וכבר הקדמתי לך אלו השרשים וביאורם בפ' הראשון ממסכת עדיות ואין הלכה כר' אליעזר: 
+
+
+Mishnah 2
+
+ענין מקיפין. שיסתום פי הכלי באלו הנזכרים או ידביק הכסוי על הכלי באלו הדברים: וסיד ידוע: וגפסים הוא סגיף: וזפת ושעוה ידועים. וצואה הוא מיני הלכלוכין כולם: וחמר. הטיט המדביק: וחרסית. כתישת החרס כאשר יולש יקרא חרסים. ובכל דבר המתמרח כל מה שימרח ביד ויתפשט על מקום הדבק בו מהכלים כמו מיני החמר ומיני השרף והלעיסות כאשר יולשו במים. ובעץ הוא הבדיל ואמרו שהוא פתיל ואינו צמיד. פתיל שהוא סתום וחזק הכסוי על הכלי ויחברהו אבל לא ידבק בקרקעית הכלי: אחר כן אמר שדביילה שמינה ובצק שנילוש במי פירות אין מקיפין בו ואע"פ שהוא לא יקבל טומאה להיותו בלתי מוכשר שהוא יכינהו לטומאה ואם הוכשר באחד מן הז' משקים יטמא זה הצמיד פתיל ויטמא כל מה שבכלי לפי שדבר טמא אינו חוצץ כמו שקדם ולזה נזהיר להתדבק באוכלים ואע"פ שהן לא יטמאו אבל אולי יבא לידי הכשר ויטמא האוכל. וזה כולו משנה ראשונה אשר אמר אסור לגרום טומאה לחולין שבארץ ישראל והשורש האמתי הוא משנה אחרונה מותר לגרום טומאה לחולין שבארץ ישראל כמו שבארנו בסוף [פ"ד ממסכת] ע"ז ולזה יהיה הדין מקיפין בדבילה שמינה ובצק שאינו מוכשר והדומה להן מן האוכלים: 
+
+
+Mishnah 3
+
+מחולחלת ואינה נשמטת. ר"ל רפה אבל היא לא תתפרד מפי החבית עוד חזר אל דין אחר ואמר כי כאשר היה המקום אשר יכנס בו האצבע מן הטיט אשר על פי החבית והוא יקרא בית אצבע והוא כמו הבית יד יגביהו בו הכסוי ואם היה זה המקום עמוק מאד עד שמגיע בתוך אויר החבית הנה הוא כדבוק מזה באויר החבית כמו שזכר ואין הלכה כרבי יהודה: 
+
+
+Mishnah 4
+
+כדור. ידוע: ופקעת. הוא קופה של גמי שהוא בלקא לא יציל עד שימרח הכדור או הפקע עם שפתי החבית בדבר אשר ימרחו בו ויכסה אותו בלבוש וכן אם כסה פי הכלי בבגד או בעור הנה אי אפשר בלתי שימרח המטלת כולו אולם אם כפה פי הכלי בנייר לח או עור וקשר השפתות לא יצטרך מירוח זולת על צידי הכלים סביב וענין זה כולו מבואר: 
+
+
+Mishnah 5
+
+קבותים. הן כלים על תמונת הקופות ולזה יקראוהו קבוצים ויתקבץ ג"כ בצדדיו כמו הזפת ויאמר כי כאשר נקלף חרש החבית וכן קצה המורייס מעליונו ונשאר הזפת על תמונה אשר סר מהחבית עד שבא התמונה מזה כאילו הן שתי חביות השפלה מחרס והעליונ' מזפת וכסה הכלי בעליונו על הזפת וחיבר הכסוי עם קצוות החבית אשר הוא הזפת והוא אמרו שגפתן עם השפה וא"ר יהודה אחר שאין זה הכסוי מושם על חרס החבית והזפת עומד ביניהן לא תציל וחכמים אומרים [הואיל והזפת חבור דק עם] החבית והכסוי בזפת הציל ואין הלכה כר' יהודה: 
+
+
+Mishnah 6
+
+פקקה בזמורה. כאשר סתם אותה בעץ הגפן הנה יצטרך שימרח בזפת והדומה לו סביב הזמורה עם עצם החבית ואם סתם הנקב בשתי זמורות הנה יצטרך שימרח בזפת הנקב ובין שתי הזמורות ומבואר הוא שהנסר הוא הלוח מפשוטי כלי עץ ולזה יציל כמו שבארנו בתחלת הפרק: וסינין. הוא שיקוב בעובי שני העצים שני נקבים נכחיים ויקח עץ דק קטן ויכניס קצתו בזה העץ והקצה השני בעץ האחר ויכה בו בקורנס עד שיפגשו שני העצים ויהיו לעץ אחד ויקראו הנגרין זה המעשה אצלנו אלפנ"ן ומזה הענין יאמר עשאן בסינין: ושוגמין. הוא ענין אחר ר"ל כאשר יחבר שני העצים עד שיהיו לאחדים הנה לא יצטרך לחבר ביניהן: 
+
+
+Mishnah 7
+
+הנה יתבאר בפרק י"ב מאהלות שתנור חדש נעשה אהל בפני הטומאה ואולם תנור ישן הנה דינו כדין שאר הכלים שמביאין את הטומאה ואינן חוצצין כמו שיתבאר שם ושם יתבאר שהאהל מציל מה שתחתיו ולא יצטרך לצמיד פתיל אבל מציל בכיסוי ועל אלו השרשין אמר בכאן כי כאשר היה תנור ישן בתוך חדש שאם היתה הסרידה והוא כסוי התנור נסמך על הישן הכל טמא לפי שהתנור הישן הוא כלי ולא יציל מה שבו בכסוי לבד אלא בצמיד פתיל אולם אם היה נסמך הכסוי על החדש הנה יהיה לחדש אהל ויציל כל מה שתחתיו ואם יתהפך הענין ויהיה חדש בתוך ישן וכסוי על הישן הנה <small>[צ"ל אם לא יהיה]</small> יהיה בקו הכסוי ובין החדש אהל מגובה טפח ונחשוב הכסוי על החדש וכל שבחדש טהור בזה הכסוי וזה בלתי צמיד פתיל כמו שיתבאר: 
+
+Mishnah 8
+
+כבר בארנו במה שקדם אמרם בכלי חרש אל תוכו ולא תוך תוכו. ולזה כאשר היה כלי בכלי והיה השרץ בכלי העליון הנה לא יטמא הכלי השפל וכן אמר בטומאת כלי חרס למה שיהיה בו כל אשר בתוכו יטמא ואמרו אשר בתוכו ולא בתוך תוכו: וכאשר נפל השרץ בכלי השפל לא יטמא מה שיהיה בכלי העליון. וזה כאשר היו שפתי הכלים כולם שוין או היה העליון יותר גבוה השפה מאשר הוא תחתיו ואם היו אלו הלפסין כולן אשר על התחתונה נקובין בכונס משקה אשר חזרו שלא יקבלו טומאה לפי מה שקדם הנה הן לא יצילו מה שיהיה בתוכן כמו שהתבאר בפרק השמיני ואם היה השרץ בעליונה הנה כאילו הוא יגיע באויר כל אחד מהן כי הן כולן ר"ל אלו הלפסין האמצעיים נקובים בכונס משקה ויטמא מה שבתוך כל אחד מהן מהאוכלין והמשקין להקפת התחתונה עליו וזה כולו מבואר מפני הנקב וזהו ענין אמרם כולן טמאות ירמוז אל טומאת מה שבתוכן ואם היה השרץ בתחתונה הנה לא יטמא מה שלמעלה כאשר לא יגיע השרץ באוירו ואינו ג"כ שפה התחתונה יותר עליונה ויטמא כל מה שבתוכו מהאוכלין והמשקין הנה כל מה שבאלו הכלים העליונים טהורין והוא ענין אמרם היא טמאה וכולן טהורות עוד שב אל הנחה אחרת ואמר שאם היה השרץ בעליונה והתחתונה עודפת הנה יטמא העליונה בלא ספק בהגעת השרץ בה וכן יטמא התחתונה בהיותה יותר גבוהה השפה וכבר הגיע זה השרץ באוירה אולם שאר הכלים אשר בין העליונה והתחתונה השווה שפתה בשפת העליונה הנה היא כולה טהורה ואע"פ שהיא בתוך התחתונה וכבר נטמאת התחתונה וזהו השרש אשר בארתי בפרק הח' והוא שכלי חרס לא יטמא הכלי באוירו ואם היה באחד מאלו הכלים אשר בין התחתונה והעליונה משקה טופח יטפיח היד כאשר יגע בה הנה זה הכלי טמא לשרש אשר התבאר בפרק הח' וזה שיטמא בכונס באויר התחתונה העודפת אשר כבר נטמאת וזה שהמשקה יטמא הכלי אשר הוא בו כאשר בארנו שם וזהו ענין אמרו בעליונה והתחתונה עודפת כל שיש בה משקה טופח טמאה: 
+
+
+Chapter 11
+
+
+
+Mishnah 1
+
+בעבור שדבר בדיני כלי חרס ובדומה להן בחלק הראשון והן העשרה פרקים הקודמים התחיל בזה החלק בדיני כלי מתכות ובעבור שאמר יתברך בכלי מתכות (במדבר ל״א:כ״ג) כל דבר אשר יבא באש למדנו מאמרו כל דבר בין פשוטין בין מקבלים ולזה יטמאו פשוטיהן כמו הסכינין והשפודין והדומה להן והיותן חוזרים לטומאתן אחר שבירתן כאשר התיכן ועשה מהן כלים שניים ולא נטהרו במקוה וזהו גזרה מדרבנן אולי יטמא כלי מכלי מתכות ויתיכו ויעשה ממנו כלי אחר בזה היום בעצמו והוא טהור מן התורה בלי ספק לפי שבהפסד הכלי הוסרה הטומאה ממנו וישמשו בזה הכלי בזה היום בתרומה וקדשים וזה מותר ויחשוב החושב ויאמר ששבר הכלי יטהרהו והטבילה ג"כ יטהרהו שאנחנו נראה הכלי כאשר נשבר ונעשה כלי אחר הנה הוא טהור בזה היום בעצמו וג"כ כאשר נטהר כלי במקוה טהור בזה היום בעצמו וישתמש בו בתרומה וקדשים והוא לא ידע שהכלי יצטרך הערב שמש כמו כל טמא כאשר נטהר במקוה וזהו ענין אמרם גזירה שמא יאמרו טבילה בת יומא עולה ורשב"ג לא יגזור זאת הגזירה זולת בכלים אשר נטמאו בטומאת מת לבד להיותה מצטרכת הזאת ג' וז' ואין הלכה כרשב"ג: 
+
+
+Mishnah 2
+
+שיש לו שם בפ"ע יוחד בשם עד שנקרא בשם פלוני הנה הוא טמא וכל מה שיעשה מן המתכות בין שהיה לו אוגן גבוה או היה שטוח הנה הוא מקבל טומאה כמו שבארנו זולת אלו המנויין אם נעשו מאחד מהמתכות הנה הם לא יטמאו להיותם קיימים בארץ ונגר הוא עמוד יבריח השער מן הקצה אל הקצה ומנעול שם נופל על הנועל הקיים בשער לפי חלוף תמונתו וביאור מנעול נועל והוא שם עברי (שיר השירים ה׳:ה׳) על כפות המנעול: והפותה תמונת כוס מברזל יעשה ויקבר בארץ ויורכב בו הציר וציר הוא ציר השער אשר יסובב בעצם הפותה והוא יהיה מברזל בשערי המדינות והשערים הגדולי' מאד והן ג"כ שמות בעברי (מלכים א ז׳:נ׳) והפותות לדלתות הבית ואמר (משלי כ״ו:י״ד) הדלת תסוב על צירה: וצנור הוא הנקרא בלעז קנאלי ושרש זה אצלנו אמרם כל המחובר לקרקע הרי הוא כקרקע וזה כאשר יגיע עשייתו להיותו דבק בארץ הנה היא לא תקבל טומאה ואפילו קבל הרכבה ואל זה הענין כוון בזאת ההלכה: 
+
+
+Mishnah 3
+
+נוסחת התוספתא <small>[ב"מ דכלים פ"ב.]</small> גולמי כלי מתכות טהורין ואלו הן גולמי כלי מתכות כל מה שעתיד לשוף לשבץ לגרד לכרכב ולהקיש בקורנס מחוסר אוגן או אוזן טהור ואני אבאר זאת הברייתא. וקודם ביאורי לזאת ההלכה צריך לשמור זה השרש ולזכור אותו וזה שכל מי שיעשה כלי מאחד מהמתכות בין שיהיה זה הכלי מקבל כמו הקדרות או יהיו פשוטים כמו הסכינים והשפודים הנה אלו הכלים לא יטמאו עד שיושלם עשייתן על שלמות אופני תקונם אמנם אם נשאר בו דבר מועט לשוף והוא אמרו כל שעתיד לשוף או יחסר הסרת הקליפה אשר יתרועע אצל השיפה והוא אמרו לשבץ או יחסר גרידה כמו שיגרדו כלי מתכות אחר השיפה והוא אמרו לגרד או יחסר הלימא"ר כמו שיעשה בברזל אחר הגרידה והוא אמרו לכרכב או יחסר ההכאה אם היה צריך להכות עוד והוא אמרו להקיש בקורנס או שישלם הכלי על אלה הפנים כולן והיה זה הכלי ממה שיצטרך אל אוגן או אוזן ולא יעשה לו עדיין הנה לא יטמא ואוגן הוא ענק הכלי שבכלי המתכות יעשו להם ענקים מורכבים עליו כמו הקומקמין ואוזן הוא הבית יד ועל זה השרש אמר בזאת המשנה שמי שעשה כלים מאלו הדברים אשר בארנו ומנינו שמותם הנה הן לא יקבלו טומאה שהן גולמי כלי מתכות להיותם בלתי שלמים המלאכה וגם כן בלתי מתוקנים. ועשת הוא חתיכת ברזל אצל יציאתו ממקור העפר וממנה עשיית הברזל קודם התיכותו שהנה יותך הרבה פעמים ויזכך עד שיתפרד גשמים רבים יהיו נתלים בו מהמקור כמו שהוא מפורסם אצל האומנים וכן שאר המתכות כאשר יצאו ממקור העפר הם עכורין וכאשר שב עליהן ההיתוך והזכוך תתיפה מראהו ומי שיעשה מחתיכה ממנו כלי קודם שיתיך אותה שנית ויזכך אותו הנה לא יטמא שהנה יחסר ממנה מה שסיפרנו מהגרידה והשריטה והלטישה ואי אפשר זה בזה הכלי למה שיתערב בו מהגשמים הזרים והעפר וכן יותך מברזל והנחשת ויעשו ממנו עגולין גדולים כדמיון הפת והוא אשר יקרא חררה בדמיון העוגה אשר יקרא חררה כמו שיתבאר בשבת (דף קכג.) וקמא (דף כא:). וסובב זה גלגל מקיף של מוכני וזה שאלו המוכנים יעשו מעץ ויעשו עליהם מחוץ לוח של נחושת. וטסים הלוחות הדקים תרגום פחי זהב טסי דדהבא (שמות לט). וציפויין הן החפויין שיטוחו הכלים בלוחות זהב וכסף ודומיהן. ומכני כלים תושבות הכלים. ואוגני כלים צואריהן. ואזני כלים בית יד שלהן. ושחולת תוספת הכלים והקצוות הנוספין אשר ישוו מהכלים אצל העשיה מאמרם במומי הבכור (בכורות דף מ.) השחול והוא רפה הרגל. וגרודות אלגראד"ה ואין הכוונה שיותך זה הגרידה או אלו הקצוות ויעשה מהן כלים שזה יקבל טומאה בלא ספק אמנם הכוונה שכל אלו הקצוות והלוחות עד שנעשה מהן דמיון כלי הנה הוא לא יקבל טומאה מן הסבה אשר זכרנו עוד א"ר יוחנן בן נורי שמי שחתך כלי ועשה כלי אחר מכל אלו החתוכין לא יקבלו טומאה והוא אמרו ואף מן הקצוצה ואינה הלכה עוד אמרה המשנה שמי שעשה כלי משברי כלים או מן הגרוטין והוא השברים אשר נשארו מהכלים ישאר מהכלים אחר תכלית הזמן עד שתודק ותשבר ויכלה ויעלה חלודה על רובו או מי שעשה כלי מן המסמרין אשר יאומת שאלו המסמרין יעשו מכלים כאילו הן משברי כלים ולזה יהיה זה הכלי הנעשה מאלו הג' דברים מקבל טומאה אולם מי שעשה כלים ממסמרין ולא יוודע אמתו אם אלו המסמרים נעשו מהכלים הנה יהיה דינו דין עושה כלי משברי כלים ויקבל טומאה או אלו המסמרין נעשו מן החררה או מן העשת ויהיה זה הכלי כמו גולמי כלי מתכות הנה בזה מחלוקת ב"ש וב"ה ולשון התוספ' פ"א שם. א"ר אליעזר בר' יוסי לא נחלקו ב"ש וב"ה על המסמרות שידוע שנעשו מן הכלים שהן טמאין ועל המסמרין שלא נעשו מהכלים שהן טהורין על מה נחלקו על הסתם שבית שמאי מטמאין וב"ה מטהרין ואמנם עשיית כלי מהמסמרין הנה זה מבואר כמו שנשימהו מרצע או שפוד או דמיון זה לפי מה שאפשר בדרך המסמר ועביו: 
+
+Mishnah 4
+
+כבר קדם לך שהברזל הטמא לא יטהר אותו ההיתוך ולזה כאשר נתערב ברזל טהור וטמא בהיתוך ונעשה מן הכל כלים אם רוב מן הטמא יהיה זה הכלי טמא. וכבר זכרנו ג"כ שכלי גללים לא יטמאו. וחלמא טיט דבק לדמיון לובן ביצה ולזה יקרא חלמא כמו אם יש טעם בריר חלמות וכאשר נתערב הטיט בגלל ונעשה מקבוצן כלי מבושל והוא מעורב מכלי חרס וכלי גללים: וקלוסטרא כלי מקשיי על דמיון הרמון בצואר ארוך וזה צורתו יורכב זה הקצה בשתי טבעות קיימות בשני השערים טבעת בזה השער האחד וטבעת בזה השער האחר ואצל קבוץ שני השערים יורכב הטבעת האחת על הטבעת השנית ויכנס זה הקלוסטרא ביניהם וינעל השער בזה ואם היה זאת הקלוסטרא מאחד מאלו המתכות הנה היא תקבל טומאה לפי שהיא יש לה שם בפני עצמה ואם היה מעץ והיא מחופה מברזל או זולתו מן המתכות הנה היא טהורה והוא אמרו ומצופה טהורה לפי שכלי עץ כאשר היה מחופה בכלי מתכות לא יקבל טומאה ואפי' היה לו בית קבול כמו שהתבאר בסוף חגיגה (דף כו:) כמאמר חכמים שמזבח הזהב והנחשת לא יקבל טומאה ושמו הסבה בזה מפני שהם מצופין ושרש זה אמרו כל כלי אשר יעשה מלאכה בהם וגו' ואמרו בספרא יכול שאני מרבה את חפויי הכלים ת"ל בהם פרט לחפוי הכלים ר"ל שזה הכלי לא יגיע השמוש בו בעצמו אבל באמצעות הכסוי אשר עליו אמנם טמא מהכלים אשר יעשה מלאכה בהן בעצמן וזהו ענין אמרם בחגיגה (שם) שהוא כאשר חפה אותן ביטל אותן ושמור זה השרש בכל זאת המס': והפין. הן השינים הקבועין בפותחת: והפורנא. הוא המקום עצמו אשר תכנס בו הפין. ועניני הטלטול בשבת כבר נתבארו במסכת שבת בפרק כל הכלים (שבת דף קכג.): 
+
+
+Mishnah 5
+
+הברזל אשר ידמה לכלכל אשר תסובב על פי הבהמה היא אשר תקרא פרומביא והאומנים אצלנו קורין אותו אלומם ועקרב שלו הוא קצה הברזל אשר יכנס בפי הבהמה ויכה בחניכין שלה ולו קצה דומה לעקרב ויקראוהו האומנין הלשון: ולחיים. הן הברזילין אשר ימשכו על לחיי הבהמה וזה כלל כאשר יתקבץ הוא הרסן והלכה כחכמים: 
+
+
+Mishnah 6
+
+פיקה. דמיון חצי כדור נקוב יעשה בראש הכוש יכבד אצל הטוייה ויארך החוט בו ושמו במצרים הכובדי וחכמים אומרים שאין לה שם בפני עצמה ואפילו אמר האדם הפיקה לא ידע לאיזה דבר כיון שזה השם נופל על כל פלכה עגולה או קרובת העגול עד שיאמר פיקה של כוש הנה להיות לה שם לויי לא תטמא אולם אם היתה של עץ מחופה הנה היא טהורה לדברי הכל לשרש אשר זכרנו: וכוש. הוא מטוה: ואימה. הכלי אשר יתחבר עליו הפשתן או הקיטו"ן אצל הטוייה ושמו המפורסם אצלנו פילודא בלע"ז: וסימפונין וחליל. שתי תמונות מתמונות כלי הזמר: ובית קבול כנפים. מקום ירכב בו כלים בדמיון כנף להשמיע הנגון ואם היה באלו כלי הזמר של עץ מקומות עשויות לרכוב בהן אלו הקצוות הנה הוא בית קבול ולזה תטמא ואפי' היה מצופה מפני זה הבית קבול אשר הוא בלתי מצופה לפי שאלו המקומות אי אפשר שיחופו ואמנם החפוי מחוץ הכלי והלכה כחכמים: 
+
+
+Mishnah 7
+
+קרן ירצה בו החצוצרות לא קרן הבהמה וזה החצוצרות אצלן ב' תמונות האחת יקראו אותה קרן עגולה והאחרת יקראוה קרן פשוטה כולן הם בעלות פרקים יורכבו מחתיכות רבות אבל הרכבת קרן עגולה קשה לא יכשר להרכיבה כי אם אומן ולזה אמר [שבת מז.] המחזיר קרן עגולה בשבת חייב חטאת וקצה החצוצרות אשר ימשך לפי התוקע יקרא מצופית שלה והקצה האחר הרחב יקרא הקו שלה ומבואר הוא שזה הקרן כבר יעשו קצת מחלקיו מעץ וקצתן ממתכת ולזה אמר אם היתה מצופית שלה של מתכת: וידוע שהרבה מנורות יעשו מפרקים והוא אשר יקראוהו החכמים מנורה של חוליות ואלו הפרקים כאשר יתחברו יהיו ממנו קני המנורה והוא אשר יקראו בכאן קני מנורה לא יטמאו כל עת שהיא נפרקת לפי שלא יקראו אלא בשם חבור על השרש אשר הקדמנו: והפרח היא העגולה אשר עליה תהיה הנר: והבסיס התושבת אשר בו הרגלים תרגום כנו בסיסיה: בשעת חבורן. לכולם בשם אחד יקרא ר"ל מנורה וכן קרן עגולה והלכה כחכמים: 
+
+
+Mishnah 8
+
+קסידא. כובע הברזל אשר יושם בראש בעת המלחמה: ולחיים לוחות ברזל יכסו החזה: וכידון. הרומח הקטן אשר הוא ביד המלכים ברוב העתים: והניקון אל קנה והוא הפוך ומשקל קנו והוא הברזל הנכנס בתוך הרומח: ומגפיים נעל מברזל יכסה הרגלים כדי שלא יורו על רגליו: ושריון. ידוע: תכשיטי אשה. חלי הנשים והביא מהן קצתן על צד המשל כמו שעשה בכלי החרב: ועיר של זהב. עטרה של זהב על צורת ירושלים ישימום בראש ולזה נקרא עיר: וקטלאות. הן חוטי זהב ישימו בצואר והוא הנקרא בלשון התורה רביד וכבר יעשו חוליות זהב נקובות כדמיון גרעינים ויכניס בחוטים וישימו אותן על הצואר וזה יקרא מחנק וכבר יקרא גרעיני אדם פטדה וברקת וירכיבו אותן בחוט זהב או כסף ויעשו ממנו כבלים סובב סביב הצואר גם כן וכל זה יקראו קטלאות: ונזמים. שני מינים מהן שיתלו באזן כמו שעושין היום ומהן יתלו באף כמו שהיו עושין כן בזמן ההוא: וחותם כמו שיעשו בקצה החותמות מספיר או מנפך ומה שדומה להן מן האבנים ואין הלכה כר"א: 
+
+
+Mishnah 9
+
+כקדירה מלמטה. שיהיה לו בנין חלול כמו הקדרה ועל ראשו גרעין אחד מקשיי דומה לעדשה על זאת <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAEUAAABFAQAAAAA09haEAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA0klEQVQokaXSsQ3DIBAF0LMoKNkgbBKvkjHS4Sh9vBJWFkHKApQUFuQf+BzFcmElFNazgfOJDxUZ9JOyEc1alNSOuiZX5qZsRbMpua1DCZFahUWtcm56oQo0lnKHbk9WB3nvxmQVFIJ+0IkVr0R00iwHnQ2UXJwM/s7itj/qRamqZ7n1m6tVvhSLzG4U/1BghQPqRZHldzRtZAsfGnfKUlXIL+sqPBEFxEeeqjKiC7YmSK4Mi2zGC2vQNVbI00U1RSLdlIjskj7xhqq43oijN2yrN5voCerOULNUAAAAAElFTkSuQmCC">הצורה וכאשר תתפרד זאת העדשה מהקדרה תהיה הקדרה כלי שבה בית קבול בלא ספק והיא טמאה משום כלי לא מפני שהיא מתכשיטי נשים ותהיה גם עדשה טמאה לפי שיש לה שם בפני עצמה וצינורא הוא קצה קנה הנזם הנכנס בנקב האזן או האף ולפי שהוא מעוות קורא אותו צינורא תרגום מזלגותיו צינורותיה. ואמר העשוי כמו אשכול ירצה נזם העשוי כמין אשכול והוא שיהיו גרעיני זהב מקובצים על דמיון אשכול ענבים וכאשר יתפרדו אלו הגרעינין לא יטמאו שאינן אז מתכשיטי נשים ולא לכל גרעין מהן שם בפני עצמו ואין בו ג"כ בית קבול שיטמא בעבורו ולא תטמא שום כלי מתכות אם לא בתנאים קדם זכרם:  
+
+Chapter 12
+
+
+
+Mishnah 1
+
+טבעת אדם. טבעת נעשה לתכשיט אדם כמו בעלת חותם וצורה וכבלי הרגלים ורבידי זהב אשר יעשו אותן המלכים בצואריהם וטבעת בהמה הטבעות העשויות לבהמות כמו שיעשו המלכים טבעות זהב וכסף בצוארי הסוסים וברגליהם וכן יעשו טבעות בבית ידן של כלים על דרך הקישוט והוא אשר יקרא טבעת הכלים הנה זאת הטבעת לא נטמא בהפרדה. וקורת החצים עץ יכניסו בו החץ יהיה תמונתו אצלם כשידבק בו קצה הברזל ולזה זכרו בכאן: ושל אסירין. ברגל יושם ברגל האסורין: והקולר העול של ברזל אשר ישימו בצוארי האסורים לכפות בו האדם וזולתו ר"ל שיקשור בו ג"כ כלל חבילי עצים והדומה לזה ממה שנהוג ליקשר כדי שיתקיימו מקובצין: של סיטונות. מוכרי הלחם והקמח להן שלשלאות יסגירו בהן החנויות והן מכלל ההסגר אולם של בעלי בתים הנה לא יעשו אותן לשם הסגר אבל היא דמיון השלשלת העשוי בשערים לנוי ולזה אינה מקבלת טומאה וא"ר יוסי אם היה בשני קצותיה שתי תוספת יוצאין בדמיון מפתח כאילו ינעילו ג"כ בזה המין או אם קשר בזה השלשלת חלזון והוא דמיון רמש מברזל ינעלו בו הדלתות וזה הרמש הוא שרץ המים הנקרא חלזון ואין הלכה כר' יוסי: 
+
+
+Mishnah 2
+
+של סרוקות. מהסורקים צמר ופשתן והוא מעץ וברזל ובקצתו משקלים תלויים ולזה יטמא והוא אמרו מפני האונקיות והן האונקליות ואונקלי קנה וכבר ביארנו זה בתמיד וזולתו ולכתפים אונקלי גדול מברזל ולו נצב מעץ ויחזיקו בנצב בידיהם וקנה האונקלי' במשא אשר על כתפיהן כדי שלא יפול המשאוי וכתפים הן הנושאים המשאוי על כתפן וכן הסובבין בעיר והן הרוכלים המחזירין על העיירות להן אונקלי על זאת הצורה <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAGEAAABCAQAAAABvRYWWAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA7UlEQVQokb3TQQ6CMBAF0G8w4q43kFu4InAVz+DaCMaLgRzAK3ADWXZBWmeYVgqJLCSRTfMSZtr5TWHDD6ukUQQqkYzqgWhUC2xGlYAUQn4ElJdmRaKEy1IphFEG2FnQHk9SVHELjXgQpD1wUlRHikkVL+All8asVpob7gP72Mv5K+oF27jZOthA9jZRs6D6P6rXdlmaYaoq53QLJ86sH9K0fG+UtXZXTvGyrsrpQFl3NnbK74G6mSKSr+vodqDxRdRTn/0Ogz77XQb5s2SkPstDpV5HxTO4ifQ2VC/zhTIT+VRmMhRJ8Dpev7+qNxHxwSHBSeYFAAAAAElFTkSuQmCC"> יעזרו בו עזר מעט בהעתקת משאם: ודרגש הוא ערש קטן לו ג"כ אונקליות יתלו בו אצל העלייה אליו וכן בעמודי המטה אונקלות ועמודים והן נקליטי המטה כמו שיתבאר בספרי: ושידה. היא תיבה: ואקון. היא תיבת הציידים ותמונתה מפורסמת אצלן והיא תיבה מעץ בו אונקליות יתלו בים יכנס הדג בו ולא יוכל לצאת ממנו וכבר התבאר לך שמנורת העץ טהורה לפי שאין לה בית קבול עוד הביא כלל זה והוא שכל אונקלי תהיה בכלי שתקבל טומאה הנה זה האונקלי ג"כ יטמא בטומאת זה הכלי וכל אונקלי יהיה בכלי שלא תקבל טומאה הנה הוא לא יטמא לפי שהוא חלק ממנו וכאשר היה האונקלי לבדו קודם שידבק בכלי אשר נעשה אליו הנה הוא טהור ולא יקבל טומאה מהטעם אשר הקדמנו בראש פי"א לפי שהוא סמוך אל זולתו ואין לו שם בפני עצמו והנה הוא כאילו חלק מכלי לא כלי שלם והבן זה ואין הלכה כר' יהודה:  
+
+Mishnah 3
+
+טני. הוא כלי מחזיק חצי סאה יהיה ברוב מברזל או נחשת ולו כסוי ממתכת ג"כ ישתמשו בזה הכלי ב"ב לגרוטאות והרופאים למרקחים וזה הכסוי ישתמשו בו הרופאים לשום הסממנין בו ולזה הוא מקבל טומאה לדברי הכל: ומגדל. הוא האוצר והוא שנקרא בלשון ערב אלמנשא"ם: הייתוכין. ברזלים יחזיקו בהן הקדרה: והפרכין. ברזלים קבועין במוקד לשמור אותו מן השרפה במהירות זמן ובתוספ' [ב"מ פ"ב] אלו הן הייתוכין אלו שהחנווני מנער בהן את הקדרה והפרכין הקבועים בכירים ושם נאמר מפני מה דלת מגדל של רופאין טמאה מפני שהוא נותן עליה אספלנית ותולה בה את המספרים: ועקרב בית הבד. עץ שדורכין בו את הזיתים ויש ברזל בנקיבת העץ כצורת עקרב ואונקלי שבכותלים הקרסים אשר ישימו בכתלים לתלות בהן הכלים היפים ואין הלכה כר"ג וראוי שנאמר הנה מאמר קצר מפתח למה שקדם ומה שיבא מזאת הכונה וזה שכל מה שתשמע בזאת המסכתא דין בדבר מכלי המתכות ויאמר בו טמא הנה זה מבואר לפי שכלי מתכות פשוטיהן ומקבליהן טמאי' ואולם כשתשמע שיאמר טהורים הנה זה לאחד מג' סבות אם זה הדבר מגולמי כלי מתכות אשר קדם ביאורו בפ' י"א או שהוא בלתי נפרד בשם כמו שאמר כל מי שיש לו שם בפ"ע טמא או שיהיה סמוך כמו אמרם אונקלי הכותל או כסוי הכלי הפלוני שהוא לא יטמא אלא אם היה כלי ולא נצטרך אל ידיעתי וזולתו ואמנם זה תוספת ידיעה או יהיה מורכב על כלי לא יקבל טומאה כמו שאמר כל המחובר לטהור טהור ומבואר הוא ג"כ כי כאשר היה דבר מהמתכות אין עליו תורת כלי הנה הוא ג"כ טהור ולזה יצטרך אחר זה השרש בלתי ביאור השם לבד והנה יגיעו לך הענינים אשר תדון בהן בדבר שהוא טמא ובדבר שהוא טהור ומאמרו טמא וטהור תקח ראיה על תמונת זה הכלי ודע זה: 
+
+
+Mishnah 4
+
+מסמר הגרע. סכין ההקזה: אבן השעות. אבן תבנה בארץ וירשום בה קוים ישרים כתובים עליהם שמות השעות והיא עגולה ובמרכז זאת העגולה מסמר נצב על זוית נצבת כל מה <small>[צ"ל שינטה]</small> שיתדבק בשווי צל זה המסמר לקו מאלו הקוים ידע כמה שעות עברו מהיום ושם זה הכלי המפורס' אצל בעלי הכוכבים בלשון ערב א"ל בלאט"ה: ומסמר הגרדי. חץ הגרדי והוא דמיון מטוה ברזל ארוך מרובע יכנס בקנה דק ויחובר על זה הקנה המטוה: וארון של גרוסות. ארון של עץ ימלאו אותו מגריסין וגריסין שם הפולים הטחונים והמוכרים אותן יקראו גרוסות וזאת התיבה בלתי שלימות המלאכה והיה ספק אצלם ויחלקו עליה אם יש עליה תורת כלי אם לאו ואם היתה תחתיו עגלה של מתכת הנה היא תטמא ואין הלכה כר"צ: 
+
+Mishnah 5
+
+העשוי לשמירה. נשאר לסימן כגון שעשאו בשער או במקום שירצה ואם מצא אותו נעתק ממקומו אשר הוא עליו ידע שכבר נכנס אדם בבית או במקום ההוא: עד שיצרפנו. עד שיכהו בפטיש ויחדד אותו וישיבהו בדמיון המקבת וצורף שם לאומן המתכות ושלחנים ישמשו במסמרים באוצרותם יסגרו ויפתחו בהן והלכה כחכמים בכל: 
+
+
+Mishnah 6
+
+מגרדות. הן מגרדות של מתכת יגרדו בהן במרחצאות ויתלו שם וכל מי שיכנס לשם יקח מגרדתו ויתגרד בה רגליו ושוקיו: גולמי כלי מתכות. כבר ביארנו בתכלית הביאור בפרק שלפני זה: וטבלא שנחלקה לשנים. היא טבלא של חרס שיש לה לבזבזים כמו שקדם והלכה כחכמים: 
+
+
+Mishnah 7
+
+בצואר קטנה. על המנהג המפורסם שתולין המעות והדינרים בצואר הנערות הקטנות וסלע הוא ד' דינרים ושקל הוא חצי סלע והוא שני דינרים ואם נשאר מהסלע פחות משני דינרים הנה אין מותר לו שיעזבהו על צורתו אבל יחתכהו שאולי יטעה בו אדם שאינו מכירו ויקחהו בשקל והוא פחות משקל ובכאן אומר אותו דין כאשר יצא לנו הדבור אל זאת הכוונה וזה שהמקום אשר ישתמשו בו בדינרים ובמעות במספר הנה אינו מותר לאדם שיקיים דינר או מעה יחסר ממנו השתות אלא שיחתוך אותו כ"ש שלא ישתמש בה או יטעה בה את עובד כוכבים וזה אשר ידמו המון האנשים וקצת מהיחידים שזאת ההטעאה מותרת עם עובד כוכבים היא טעות ודעת בלתי אמתי אמר הי"ת בדין קנינו במוכר עצמו לעובד כוכבים או לעבודת כוכבים עצמה כמו שבא בפי' אמרו וחשב עם קונהו ואז"ל (ב"ק דף קיג:) יכול יגלום עליו ת"ל וחשב ידקדק עמו בחשבון וענין יגלום יערים עליו ויטעהו ואמרו א"כ דברה תורה בעובד כוכבים שתחת ידך ק"ו בעובד כוכבים שאינו תחת ידך אם החמירה תורה על גזלו של עובד כוכבים ק"ו על גזלו של ישראל וכן אינו מותר הבדוי והתחבולה ומיני הרמאות והאונאות והעקיפים על העובד כוכבי' אמרו (חולין צד.) (ע"ה) אסור לגנוב דעת הבריות ואפי' דעתו של עובד כוכבים וכ"ש בדבר שיוכל לבא לידי חלול השם שזהו חטא גדול והגעה לאדם תכונות רעות ואלו הרעות כולן אשר ביאר הש"י שהוא יתעב אותם ויתעב עושם אמר (דברים כ״ה:ט״ז) כי תועבת ה' אלהיך כל עושה אלה כל עושה עול וכבר יצאנו מכוונתינו הנה אבל נעיר שאינו ראוי ההשמטה ממנו ואשוב לכונת המס': 
+
+
+Mishnah 8
+
+אולר. הוא סכין קטן והוא כלי יחתכו בו קצה הקולמוס. ואמרו הנה קולמוס. ירצה בו קולמוס של מתכת והרבה מבני אדם עושים קולמוסים מברזל ונחשת: ומטולטלת ומשקולת. שני מינים ממאזני הבנאים והוא חתיכה מברזל או מעופרת יעשה על הרוב מעופרת תמונה ותנקב ותתלה בחוט יעמידו בו הכתלים והעמודים בעת הבנין: והכירין. הוא כלי מברזל יתקעו בו הזיתים במעצד: והכן. הוא המסטר אשר יקוו בו השורות: והכנה. היא המסטרא: וגולמי כלי עץ. מבואר בתוספ' [ב"מ פ"ב] אמרו אלו הן גולמי כלי עץ כל שעתיד לשוף לשבץ לגרד לכרכב לטוח בטונס מחוסר כן או אוגן או אוזן טמא וכבר קדם ביאור אלו השמות בפ' אשר לפני זה זולת אמרו לטוח בטונס וביאורו להחליקו במחלקת הוא הברזל אשר יחליקו בו העצים ושמו טונס. ומבואר שכן הוא תושבת ואוגן הוא צואר הכלי: ואמרו משל אשכרוע. ר"ל בכלי הבקר וקורין אותו אלשמש"ר והאמת שהוא מין ממיני הארז תרגום תאשור אשכרועים ואמרו שזה המין לא יטמאו הכלים הנעשים ממנו עד שיגרדו וימרקו לפי שהן קודם זה לא יצליחו למלאכה לרוב קליפת העצים: וגרופית של זית. ירצו הכלים הנעשים מעקרי הזיתים הם רוב השמנים לא יוכשרו להשתמש בהן עד שיושלקו באש ואין הל' כר"י: 
+
+
+Chapter 13
+
+
+
+Mishnah 1
+
+פגיון. סכין מעוות דומה למגל קטן ישתמשו בו התגרים והסופרים: מגל יד. ומגל קטן יקיימו אותו לצרכי הבתים: והשחור. מספרים קטנים. וזוג של ספרים מספרי הספרים בעלי ההקזה והוא גדול עגול הקצוות: ומספורת. הברזל אשר יגלחו בו השיער איך שיהיה תמונתו נקראת מפעלתו על שם הגלוח תספורת תרגום ויגלח וספר ואין הלכה לא כר' יוסי ולא כר' יהודה: 
+
+
+Mishnah 2
+
+קוליגריפון. כלי מברזל ארוך קצתו הא' דומה לעגולה שטוחה יגרפו בו האפר מהכירה והתנור והקצה האחר בו שיני ברזל דקות יתקעו בדבר העומד על האש ויוציאו ממנו בשר או לחם ויקרא הקצה השטוח העגול כף והשינים אשר בקצה האחר שינים: ומכחול. הנאמר כאן הוא מאחד ממיני המתכות קצהו האחד עגול לחתוך בו כמו סכין. והקצה האחר בו כף קטן להוציא בו הכחול או לנקות בו האוזן וזולת זה והקצה אשר הוא עגול יקרא זכר והאחר יקרא הכף: ומכתב. חרט מן מתכת קצהו האחד יכתבו ויחקקו בו ויקרא הכותב והקצה האחר רחב חד דומה לסכין יגררו בו מה שיצטרך לגררו אצל הכתיבה ויקרא מוחק: וזומא ליסטרון. כלי ברזל עשוי לצלות בו בשר הקצה האחד שכפה פשוטה דומה לרשת יושם עליו הבשר או העוף ויעמידהו אותו על מרחק קטן מהאש עד שיצלה מה שעליו וזה הקצה יקרא כף והקצה האחר בו ג' קני ברזל דקין יכנס הבשר בו ויצלה על האש וזה הקצה יקרא מזלג: ושן של חרישה. לה ב' קצווים הקצה הא' יהפכו בו הארץ והאחר יחדדו בה הכלים אשר יחרשו בה קצתם אל קצתם והיו אלו כולן וכל מה שדומה להן כאילו הן שנים התחברו וכאשר נעדר האחד ונשאר האחר הנה הנשאר יקבל טומאה כאשר נאות בתשמישו ויהיה אפשר שיעשה בו מלאכה אפילו בחלוף כמו שנזכר דמיון זה שיהיה בין הכף והמזלג בארך הקנה ב' אמות וכאשר הוסר המזלג עם רוב הקנה עד שנשאר הכף מן הקנה המחובר בו שעור אמה הנה זה הכף אז לא תטמא לפי שלא יוכל האדם אז שיחזיק בזה הקצה הקצר וידו בזה הכף ישרוף ידו עליו מחמת קצורו על זה הדרך תקח הקישא בנשארים: 
+
+
+Mishnah 3
+
+חרחור. שם כלי מין מן שיני הקנים והקצה החלול ממנו אשר יכנס בו קצה הקנה יקרא קובו: וקורדום. הוא שעושין הבקעת ולה שני קצוות האחד רחב ישמשו בו הנגרים והוא אשר יקרא עושפו תרגום מחרשתו עושפיה ובית בקועו הקצה הנוטה לעגול והוא אשר יבדילו בו העץ והוא אשר יקרא בית בקועו והעץ אשר יכנס בו הקורדום יקרא מקופו: 
+
+
+Mishnah 4
+
+ מגריפה. הוא אשר יניעו בו התבשיל בקדירה אצל בשולו ויקרא הרחת אשר יערכו בו הבנאים הטיט מגריפה על דרך הדמיון וידוע מצורת זאת הרחת כאשר הוסרה כפה ישאר הבית יד שלה דומה לקורנס הוא מאמר ר"מ מפני שהיא כקורנס: ומגירה הוא <small>[צ"ל משור]</small>. משוך וכאשר ניטל מכל בין שני שינים שן אחד יפסד ולא אפשר לגרד בו בשום פנים ואם נשאר מן שיניו ויהיה הנשאר שלם שיעור הסיט במקום אחד מדובק הנה יטמא בכללו לפי שאפשר לנסור העץ על זה השיעור וכבר נאמר שמלא הסיט ארבע אצבעות בגודל ונראה לרוב הקדמונים שרוחב הסיט מקצה הגודל אל קצה האצבע כאשר יפתחהו האדם בתכלית מה שאפשר וכן פירש לי אבא מורי ז"ל והוא אצלי הבדל בין אמרם מלא הסיט ובין אמרם רחב הסיט כמו שנזכר בפ' י"ג של מס' שבת (דף קה:) והלכה כר"מ: המעצד והאזמל. מעצד הוא כלי ברזל יורכב על עץ ותמונתו מפורסם אצל הנגרים והוא המכונה בל' לעז איישוד"ה ואיזמל ברזל אצל הנגרין בארכו יותר מאמה ולו קצה פשוט חד ברחבו כמו שתי אצבעות יחזיקו אותו בשתי הידים יחד וינסרו בו מה שירצו לנסר בו ותרגום חרבות צורים אזמלין חריפים: והמפסלת המחלקה. וצורתה מפורסמת והיא ברזל דומה לסכין שקבע בתוך עץ והיא תלך ותבא ולא יצא ממנה על שטח העץ בלתי שעור מעט ובו יחליקו העץ: ומקדח. שם המקבת: ובאור נפגמו נתבקעו והיו בו בקיעות לפי שאלו הכלים כולן קצותם כמו הסכינים ואלו הכלים והדומה להם מכלי הברזל הגדולים כלל גוף הכלי מברזל וקצה הכלי לבד אשר בו יחתכו או יקבו או יחליקו הוא מברזל נקרא אצייר"י בלע"ז והוא הברזל הטוב במלאכה עד שיתוקן שהוא יותר חזק ויותר קשה מהברזל האחר והוא אשר יכונה אצל רז"ל פרזלא הנדוואה וזאת המלאכה יקראוהו הנפחים קבסיי"ר בלע"ז ר"ל דביקת שני מיני הברזל וזה הקצה אשר ידביקו בו האסיי"ר הוא יותר חד וישחיזו אותו במים כמו שהוא מפורסם אצל האומנים וזאת הדבקה הנקרא חיסום להיות ע"פ כלי המחזיק בו ומונע אותו מהחזרה והבקיעה מלשון (דברים כ״ה:ד׳) לא תחסום שור בדישו ושמור זה השם ועניינו ולא נצטרך לחזור ביאורו: ואמרו ניטל חיסומו. ירצה בו שיסור זה הקצה החזק מהברזל הטוב: ורוקני. לא נשיג שמו אבל ביאור הענין שהוא כלי מכלי הנגרים יתרכב עם זולתו ואז יהיה כלי וכאשר יהיה נפרד אין לו שם בעצמו ולזה היא טהורה כמו שהשרשנו: 
+
+Mishnah 5
+
+חרירה. הקצה הנקוב אשר יכנס בו החוט והוא לקוח מלשון חור: ועוקצה. הקצה הדק אשר ינקבו בו הבגדים. ועוקץ. הוא קצה כל דבר שיהיה חד ודק: ומחט של סקאין. הוא מחט גדול יתפרו בו הבגדים הגסים אשר הם משיער העזים ומה שדומה להן מהבגדים העבים ולאשר ירקמו הבגדים בעת אריגתם במחט יחברו עליו חוטי המשי כמו שיחבר האורג חוט הפשתן על הקנה הדק ויקל להן הכנסת זה המחט בין חוטי האריג בעת הריקום וזה דבר מפורסם לא יצטרך באור וזה המחט יקרא אל מיתון לכפול החוטים עליו מלשון לכתא ומיתנא בגמרת שבת (דף קב.) וירצו בו היות הדבר מחובר בחוט בזה המחט ואם נטל חררה או עוקצה הנה היא טמאה לפי שלא ירצו ממנה לא חררה ולא עוקצה ואמנם הכוונה קנה דק הוא מברזל יחברו עליו החוט ולזה אמר אם התקינה למיתא טמאה ר"ל למיתנא כמו שבארנו ואמר מפני שהוא כותב בה ר"ל ירשום בה: מחט שהעלתה חלודה. עלה עליה סיתום עד שלא יוכלו להכניס בה החוט לתפור בה: וצינורא. ידוע שהיא מעוותת על זאת הצורה וכאשר פשט העוות עד ששב כמו מחט שנטל חררה ועוקצה הנה היא טהורה לפי שהיא לא תכשר אז לשום דבר: 
+
+
+Mishnah 6
+
+חפין. הן שיני המפתח אשר יפתחו בו הדלת ותמונתה מפורסמת: והאלמוג. הוא הקור"ל והוא צומח בקרקעית הים לא יסתפק אלא מי שלא ראהו בעת יציאתו מן הים והוא רך מאד קודם שיקפיאהו האויר וישיבהו דומה לאבן והוא נגזר מעצי אלמוגין: והשן שבטס. השן אשר תהיה בלוח או בחתיכת העץ אשר יתירו בו אצלנו לפי שזו השן היא נפרדת וכאשר היא של מתכת הוא כלי בפני עצמו: 
+
+
+Mishnah 7
+
+כדומים. הן אונקליות יוציאו בו הכלי כאשר נפל בבור ותמונתו מפורסם וזה שהיא עגולה מברזל שלשלאות ואונקליות הרבה תלויות על הכף העגולה אורך כל אחד מהן כמו אמה ובקצה כל אחד מהשלשלאות אונקלי: האשקלונין. מיוחסות לאשקלון: והמעבר והמזרה והמגוב. ג' מיני כלי הגורן כדמיון כף האדם יבורו בו החטים והשעורים מהתבן ויתחלפו שמותם לפי התחלפות תמונתם כי מהן רוב השינים יבוררו בו החטים בסוף הענין וממנו מעט השינים אין לה כ"א שלש שינים לבד יבוררו בו החטים בתחלת הענין מהתבן הגס והוא המעבר ורבת שינים ממנה המזרה והיותר רב השינים מהן נקרא מגוב: ומסרק. ידוע: ואין לי מה אשיב. ר"ל שלא אוכל להשיב על זה המאמר ולא לקבלו כפשוטו אבל הוא מסופק: 
+
+
+Mishnah 8
+
+מסרק של פשתן. הוא מברזל תמונתו מפורסם אצל האנשים כולם והם כלל מחטי ברזל נעוצים בעץ: וכולן אחת אחת. ר"ל כל מחט מאלו המחטים ומסרק הצמר הוא גם כן כזה: ואמרו היתה החיצונה אחת מהן. ענינו מה שאספר לך וזה שאלו המסרקים יש להם בראשיהם מחטים גדולים לפי מה שהן מהגסות והן מכלל שיני המסרק ואמר כי כאשר אלו ג' השינים שנשארו שנים לבד משיני המסרק וזאת החיצונה היא השלישית הנה המסרק בכללו טהור לפי שלא יאות בו עוד הסריקה: ועשאן למלקטת. הוא שילקוט בהן השער מהגוף: והתקינה לנר. להוציא בה את הפתילה ויטיב בה את הנר: למיתוח. כבר בארנו עניינו במה שקדם: 
+
+
+Chapter 14
+
+
+
+Mishnah 1
+
+דלי. ידוע: ומיחם. כלי יחממו בו המים והוא יותר גדול מהקומקום: הלפס. הוא כלי גדול תמלא במים ותיחם וישימו בתוכו הקיתונות והן כלים קטנים להדיחן ולנקותן וענין אמרו כמה שיעורן אי זה שיעור ישאר ממנו כאשר נשברו ויהיה טמא שיהיה הנשאר משמש מעין מלאכתו ואין הלכה כרבי אליעזר. עוד אמר רבי עקיבא שהכלי שהוא ממתכת כאשר לא ימנעהו מתשמישו כ"א המירוק והבהירות בלבד הנה הוא טמא וכאשר הוא חסר מעשה אומן כמו הגרידה והלטישה הוא טהור לפי שהוא מגלמי כלי מתכות ולטישה מלשון (בראשי' ד) לוטש כל חורש נחשת וברזל: 
+
+
+Mishnah 2
+
+יעשה בראשי המקלות חתיכת ברזל עגולה דומה לרמון והיא אשר תקרא חזיינא וזאת התמונה מפורסמת במצרים ויקראו אותה אלרמו"ם וכן ינעצו מסמרים בראשי המקלות להיות ההכאה בהן יותר חזקה ואמר ר"ש שלא יטמא ולא יהיה מדין כלי מתכות עד שיתחברו בראשו ג' שורות ממסמרים. ועשאן לנוי שיעשה ליפות בו המקל ורוב מה שיעשו זה במסמרים דקים מצויירים בשיעור על צד היופי וזה לא יטמא לפי השרש הקדום והוא אמרו המתכת המשמש את העץ טהור אולם אם כוון באלו המסמרים שיכה בו ויגוף בו הנה יהיה אז העץ משמש את המתכת. ומינקת אבוב והרבה שימסמרו שיעשו אבוב מברזל או מנחושת בחלונות ובשערים לנוי ויהיה ג"כ זה מתכת המשמש את העץ ואם היה זה האבוב כלי בפני עצמו ולא ישמשו ליפות בו את הדלת אבל יהיה כלי לשאוף בו את היין והדומה לזה אחר התחיבה בזה המקל הנה זאת המינקת תקבל טומאה כמו שהיתה קודם לפי שהוא כלי אחר. חזר לדין אחר ואמר כי כאשר היתה זאת המינקת כלי והיה זה כלי טמא מתי תהיה טהורה ואמרו ב"ש משיחבל ירצה שיכה אותה בקורנס עד שיפסד תמונתו וב"ה אומרים לא אבל משיחבר במסמרים בשער או במקל וישקיענה בגוף העץ עד שתהיה מחוברת עמו להתנאות בו הנה כבר נטהר אז זה הכלי והוא אמרם בביאור זה בתוספתא היתה טמאה ועשאה לתחת הדלת טמאה עד שתטהר ומאימתי טהרתה ב"ש אומרים משיתחבל וב"ה אומרים משיתחבר ואין הלכה כרבי שמעון: 
+
+
+Mishnah 3
+
+קנטר. הוא הנקרא בלשון ערב אלעתל"ה והדקור אלמנקא"ר ויקראו אותה הנגרים אלמרבו"ע והוא קנה מברזל מרובע בארכו כמו אמה ולו בית יד מעץ יפסלו בו העץ מה שירצו לפסול ממנו ואצל הנגרים ממנו כלים רבים גדולים וקטנים: ומשוחות המהנדסין אשר ימשחו הארץ להן שלשלאות ישערו בו לפי שהחבל תקצר בקיץ ותאריך בסתיו ולהם ג"כ יתידות ונועצין אותן בארץ כאשר תכלה המדה הזה והעשויה לעצים הוא שיעשה שלשלת לקשור בו העצים והיא טהורה לפי השרש שאין לה שם בפני עצמה אבל היא סמוכה לשם אחר. ושלשלת דלי גדול ארבעה טפחים. ר"ל שד' טפחים ממנו מה שימשך ליד יהיה טמא לפי שהוא מצורך הכלי ואי אפשר לדלות ממנו בפחות מזה: וחמור של נפחים. הוא ברזל על תמונת חמור יורכב בעץ וירכב האומן על ראשו האחד ויכה על ראשו האחרת ואמנם יכו עליו כלי הנחשת אשר להן שפה גדולה גבוה למאד ויקראו האומנים זה הכלי אלקר"ב: ומגירה הוא המסר ואמרו עשה שיניה לתוך החור שהרכיבה שינים בנקבים לא שיהיו השינים מעצם הברזל וענין מלמטה למעלה שפתחן בהפך מה שישורו בו ואי אפשר שינסרו בה בשום פנים וזה לא יהיה זולת במסר קטן אשר לו בית יד מעץ יחזיקו בו ביד וינסרו בו כמו משור אומנים בעלי המסרקים והיא אשר תקרא מגירה אולם משור הנגרים הגדול והוא אשר שמה מסר הגדול כמו שבארנו במס' שבת (דף קכג:) הנה לא יאמר בה אם פתח שיניה בהפך וזה מבואר מתמונתה וצורתה. ואמרו כל הכסויין טהורין ר"ל כסויות של מתכת לסבה הקודמת לפי שאין להם שם בפני עצמו זולת כיסוי המיחם לפי שהוא היה אצלם כסוי בפני עצמו כמו כסוי טני של רופאים כמו שבארנו: 
+
+
+Mishnah 4
+
+תמונת העגלה אשר יטענו עליה האבנים והדומה להן ידוע ומפורסם והעץ הנמשך בין שתי הבהמות אשר יוליכו העגלה יקרא עול והוא מדובק בעגלה ואם היה ממתכת הנה הוא טמא שפשוטי כלי מתכות טמאים ואם היה של עץ מצופה הנה הוא טהור לפי שהכלים המחופים לא יקבלו טומאה כמו שבארנו : והקטרב. הוא העץ הנמשך על שני צוארי הבהמות והעול באמצעו וזו צורתו <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAGkAAAAfAQAAAADMgt5LAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAqUlEQVQYlZ3RwQ3DIAwF0K/kkCPdgE3KKh2jN7pBVuoE7QqM4KoXV6K4GJMmucYSQg+QMQayCxzht44SO6OQk08JyqcuE4SNs3AcCYGLN6YLAJdj560KYw7Gghbn4AQc5mwcMAmynxN6ND6woyailXX2IndjSxtFWK82Tlp3wtDplQRnPMW2+y7Gq1H0CQUjy5aRNsxOaDkctIw/cyUvfGn7Vlpj2R/+lB9NKC+m3iaI6QAAAABJRU5ErkJggg=="> ובקצה הקטרב ב' קצוות ברזל יקראו כנפים וכנף הוא הקצה וזה מבואר בלשון העברי (במדבר ט״ו:ל״ח) על כנפי בגדיהם ואם נעשות אלו הקצוות להכניס בהן הרצועות ותסתם על ראשי הבהמות הנה הן מקבלים טומאה שהן כלים ואם נעשו לנוי טהורים כמו שבארנו לפי שהוא מתכת המשמשת את העץ. וברזל שתחת צוארי הבהמה הוא ברזל יקשר על הצואר מפני שלא יחנק בחבל אשר יקשרו בו הקטרב אולם העופרת אשר ישתמשו מצדדי הצואר הנה הוא טהור מפני שהוא לנוי: והסומך. הוא יתד מברזל יעשה בקצה העגלה ממה שיסמך לזנבי הבהמות להסמך בו העגלה: והמחגר הוא ג"כ יתד מברזל יהיה בקצה העול מפני שלא תתעוות העגלה מפני אורך העול: והתמחויות. הן מקום הקערורי אשר ישימו בו האבנים וזולתן: הענבל. הזוג והצינורה הוא האונקלי אשר יתקעו במשא אשר על העגלה כדי שלא יפול: ומסמר המחברת כולן. ירצה בו כל מסמר שיחבר חלקי העגלה עד שתשוב אחד הנה הוא יטמא ושאר המסמרים אשר בעגלה אשר לא יעשו לחבר החלקים כי אם לנוי הנה הן טהורים:  
+
+Mishnah 5
+
+סובב של גלגל. הוא ברזל המקיף בגלגל: והטסין והצפויים. הטסים הן הלוחות הדקות והצפויים הן החפויין כי יש מקומות מהן מחופות באותן הלוחות לנוי והעיקר מכל זה כבר התבאר: ושעם הוא גמי: משישופנו. משימרח בשמן אחר הלטישה כמו שיעשו בסייף תרגום וירחץ ויסך וימשח ושף: משישחיזנה. משיחדדנה והאבן אשר יחדדו בו הסכין נקרא משחזת: 
+
+
+Mishnah 6
+
+כבר קדם שכסוי טני של בעלי בתים לא יטמא ואם מירק אותו עד ששב מראה הנה הוא יטמא לפי שהוא אז כלי בפני עצמו ואין הלכה כר' יהודה: 
+
+
+Mishnah 7
+
+מבואר הוא שהמאמר הוא בטומאת מת וכבר קדם לנו שכלי מתכות חוזרים לטומאתן הישנה ומאמר ר"א הזה עליהן ונשברו בו ביום ר"ל ביום הג' מטומאתו ומאמר ר' יהושע אין הזאה פחות מג' וז' ירצה בו שאחר התוכו יזה על זה הדבר הנתך ג' וז' ואז יהיה טהור ואם עשה ממנו כלים אחר זה יהיו טהורים אולם שתתחבר ההזאה אשר הזה בעודו כלי אל ההזאה אשר היא אחר שבירתו הנה לא תתחבר ואפילו יהיה הזאה השניה בשביעי אבל יצטרך ההזאה ג' וז' על הכלי או הזאה שלישי ושביעי על הנתך וזה ענין אמרו אין הזאה פחותה משלישי ושביעי והלכה כר' יהושע: 
+
+
+Mishnah 8
+
+של ארכובה. היא שתהיה לה ארכובה ותהיה צורתה <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAACwAAABnAQAAAABTYJ0DAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAsUlEQVQokbXSQQrDIBAF0B9cZOkRvEJv4NGSkIul9CKWXsBloMHf0QlNQiV0E0EeA6MzMoJl4Zy+yyTYzIwmE4BO6AEvNAyOSIaLJWSnlpgl3RDRkaMyCJ6chO5L+JunHr/L1St65+JKIakpDYAmRqudua3PCJO7Xm7lKYxKuI7pQlih34+qnlI/cGBYI/8uyKh/wBqZsdByB46UAQimgn0p+rNapYwqacoReoV8nP7WD8fr7HvfsDPDAAAAAElFTkSuQmCC"> כן ושל גם תהיה צורתה על צורת גימל ורוב מפתחות המנעולים יהיו תמונתן כן והוא על זאת הצורה: ואמרו מתוך גומו ומתוך ארכובתו ירצה בו מעצם התוספת אשר בה וכבר ביארנו חפין שהן שיני המפתח וכן יהיה בקצה המפתחות נקבים הן הסבה בפתיחת המנעול כאשר יהיו בתוך המנעול קצוות בולטות יכנסו באלו הנקבים ואז יפתחו הדלת: ומסננת של חרדל. הוא ממתכת ואמר כי כאשר נפרצו ג' נקבים בקרקע המסננת והתחברו קצתן לקצתן הנה נפסדה המסננת שהיא לא תסנן כלל ולזה היא טהורה: ואפרכס. הוא כלי הרחים והיא תעשה משעם ברוב בצד העליון רחב וכל מה שילך יהיה צר. תמונתו כמו מחודד האצטוונה ישליכו החטה מצד הרחב והקצה הצר על עץ הרחים ויפול ממנו החטה אצל הטחינה ואין הלכה כרבי יהודה:  
+
+Chapter 15
+
+
+
+Mishnah 1
+
+הנה זאת ההלכה כבר קדם לשונה וביאורה בתחלת הפרק הב' מזאת המסכתא: ושידה תיבה. מעץ כארון והדומה לו: ותיבה. תיבת השולחנים: ומגדל האוצר. וכוורת הקש הן קופות יעשו מקש או ערבה או מכפות תמרים והדומה להן הכונה בזה שהוא ממה שיצמח מהארץ עד שיהיה כמין כלי עץ והוא גם כן נקרא בלשון ערב ככוראלנה"ר ותמונתו תמונת סלים ויעשו בספינות הגדולות אוגן מעץ ימלאו אותו מים לשתות בו אנשי הספינה והוא אשר יקרא בור ספינה ותמצא איתו בספינות אלכסנדריא שהספינות אשר ילכו בהן מארץ ישראל לאכסנדריא הן הספינות הגדולות שהן יכנסו בתוך ים המלח ואינן כמו הספינות הקטנות אשר ילכו בהן העומדים על שפת ים ארץ ישראל מעיר לעיר: ודרדור עגלה. חבית מעץ בתמונת קורה ותחתית העגלה תוליך החבית ותעתק ממקום אל מקום והיא מלאה מים: וקוסטות המלכים. קיבוץ המלכים והיא כמו עריבה מעץ גדול בה חדרים יהיו בה מיני המאכל והמשתה והיא ג"כ על עגלה ילכו בה המלכים: ועריבת העבדנים. היא מעץ ישרו בה העורות ואמר יתברך בטומאת הכלים (ויקרא י״א:ל״ב) מכל כלי עץ או בגד או עור או שק ושק הוא אלמשח הארוג משיער יעשו ממנו המרדעות העשוים מצמר ובאה הקבלה שלא יטמא מכלי עץ אלא מה שאפשר שיטלטל והוא מלא כמו השק אמרו מה שק שהוא מטלטל במילואו אף אני מרבה דרדור העגלה וקוסטות המלכים שהן מטלטלים במלואם ומוציא את השידה ואת התיבה ואת המגדל שאינם מטלטלים ולזה השרש אמרו שהכלים העשויין מעץ אשר יחזיקו מ' סאה בלח רצה לומר הדבר הנגר אשר יחזיק ס' סאה מן הדבר היבש כמו הקטנית והזרעים לפי שהן יתעבו על פי הכלי ויוסיפו שליש ובור שהוא מחזיק שלשים סאים הנה הוא לא יטמא ואע"פ שהוא רק ואין בו כלום לטעם מה שזכרנו והתנה על גודל גופו שיהיה לו תושבת בשרש עשייתו יעמוד בו על הארץ עד שאי אפשר שיתנועע והוא אמרו שיש להן שולים וביאור מלת שולים הקצוות ואמר רבי מאיר שזה אשר מנו חכמים מן הכלים ואמרו כי כאשר יחזיק מ' סאה בלח שהן טהורים והוא שיהיה בתשבורת שלהן אמה על אמה ברום ג' אמות לפי שזה התשבורת מ' סאה לבד אשר נרצה בהן כמה שיחזיקו. אולם שאר כלי עץ בין שהיו מחזיקים מ' סאה או יותר מזה הרי הן יטמאו וזהו ענין אמרם בכאן בין מקבלים בין שאינן מקבלים ר"ל כאשר יחזיקו מ' סאה או יותר הנה הן כמו הכלים אשר לא יחזיקו מ' סאה והכל טמא והוא אמרו בסיפרא כל שמנו חכמים לטהרה טהור והשאר טמא אולם רבי יהודה הנה מנה הכלים אשר אמרו חכמים שהן טמאים ואע"פ שהן מחזיקים יותר ממ' סאה לפי שהסכימו עליהן בעת עשייתן שיטלטלו אותן מלאים אם בהיות אפשר להן שיתנועעו או שיהיה להן בית אחיזה שיוכלו למשכם או שיהיו עומדים על עגלה והדומה לזה ואמר ששאר כלי עץ זולת אלו כל מה שיהיו מחזיקים ארבעים סאה ולמעלה הנה אינן טמאים ומה שיחזיק פחות ממ' סאה שיטמאו והוא אמרו בכאן ושאר כל הכלים המקבלים טהורים ושאינן מקבלים טמאין ואל זה רמז בסיפרא באמרו כל שמנו חכמים לטומאה טמא והשאר טהור הנה אין מחלוקת בין רבי מאיר ורבי יהודה בכל מה שזכרו מהכלים בלתי עריבת של ב"ב כאשר תחזיק מ' סאה בלח שחכמים לא ימנוהו עם הכלים שיטמאו אע"פ שאין מקבלים מ' סאה כמו דרדור עגלה וקוסטות המלכים ולא עם הכלים אשר לא יטמאו ואפילו מחזיקים מ' סאה כמו שידה תיבה ומגדל לפי מה שקדם הנה לדעת רבי מאיר שאמר כל מה שמנו חכמים לטהרה טהור והשאר טמא הנה עריבת בעל הבית טמאה ואפילו מחזקת מ' סאה בלח אחר שלא נמנית עם הכלים הטהורים ועל דעת ר' יהודה שאמר כל מה שמנו חכמים לטומאה טמא והשאר טהור הנה לא תטמא כאשר תחזיק מ' סאה בלח שהרי לא נמנית עם הכלים הטמאים אע"פ שמחזיקים מ' סאה והלכה כר' יהודה: 
+
+
+Mishnah 2
+
+ארובות של נחתומים. לוחות הנחתום אשר יסדיר עליהן הלישה והיה עליהן צורת כלים ושל בעלי בתים אין להן צורת כלים ולזה לא יטמאו אלא אם כן צבען וקשטן וייפן ומשחן בששר או כרכמן בכרכום ואז יהיה בה צורת כלי ויהיה טמא לפי שפשוטי כלי עץ טהור כמו שביארתי אמנם יטמאו בגזרה דרבנן: ודף של נחתומים. לוח פשוט יקטפו עליו הבצק וכבר אמרו בש"ס (ב"ב דף סו:) בדף של מתכת מחלוקת אשר פשוטי כלי מתכות מקבלים טומאה כמו שיתבאר אולם דף של עץ אע"פ שהוא מקבל טומאה מדרבנן כאשר קבעו בכותל הנה הוא טהור לדברי הכל: סרוד. הוא כלי מעץ ישתמשו בהן בעת הלישה לרחוץ את הידים. ויטוחו ממנה פני הלחם זה ממה שיצטרך אליהן ותרגום בגדי השרד לבושי שימושא (שמות ל״א:י׳): גיפפו. עשה לו מסגרת סביב תרגום ויחבק (בראשית ט) וגפיף והוא הקפת הזרוע בצואר: קורץ. יחתוך עליו הבצק: והמערוך. הלוח אשר יעריכו עליו הלחם העשוי ב' מערכות ותמונת אלו הכלים מפורסמים אצלם והיה ראוי שיאמר בקצתן טמא ובקצתן טהור ושלימות הדין יהיה מגיע בידך שכל כלי עץ שעליו צורת כלי אם היה פשוט הנה הוא אינו מקבל טומאה מדאורייתא אולם כלי מתכות הנה פשוטיהם ומקבליהם טמאין מדאורייתא וכן כלי עץ לענין משכב ומושב לבד הנה פשוטיהן טמאין במשכב הזב ומושב מדאורייתא כמו שהתבאר במקומות מזאת המסכתא ואין הלכה לא כר' אליעזר ולא כר' שמעון: 
+
+
+Mishnah 3
+
+יעשו סהר מרובע מעץ יניפו בו הקמח יקרא ים נפה ונפה שם הכברה וים יקרא כל כלי או חפירה או בנין יעשה לקבץ בו כל דבר לח ויקרא ג"כ ים זה אשר יתקבצו הקמחים לדקות חלקיו ואין ספק שתמונה זה אשר לבעלי בתים הנה ראוי לומר שיהיה טהור: ושל גדלת. האשה המסלסלת יש לה ג"כ כלי של עץ תשב בו הנערה בעת שהיא מטיבה ראשה כדי שיתקבץ בכלי ההיא כל מה שיפול מראשה אצל הסלסול והסריקה. וענין אמרו טמא מושב שהוא יטמא כאשר ישב עליו הזב והיה מושב והוא ראוי למושב לישיבת הבנות בה וכבר יעשה זה הים משער ארוג או ערבה דזה הרבה והלכה כר' יהודה: 
+
+
+Mishnah 4
+
+כברה. הוא הקרבל ובו נקבים גדולים מהנפה:
+ומקל הבלשין. מקל המחפשים תרגום ויחפש ובלש יחפשו בזה המקל בתבן אם יסתירו בזה התבן החטה מפני עשור המלך:
+ומסייעין בשעת מלאכה. יעזרו בעת המלאכה לפי שהוא יכניס ידו בזה התלוי ויחזיק הכלי ויעזור בזה בעת שמושו והלכה כחכמים:  
+
+Mishnah 5
+
+הרחת. מרה יקראו גם כן בערבי אלאראח"ה ובלשון לע"ז פל"א:
+ושל גרוסית. יניפו בה הפולים מקליפתן כאשר יטחנו:
+ושל אוצרות. ללקט בו החטה מהצדדין וינקהו עד שתשוב באוצר וכבר ספרם בשרש זה:
+כלי העשוי לקבלה טמא לכינוס. לקבל בו לא לקבץ בתוכו טהור:  
+
+Mishnah 6
+
+נבלי השרה. הן כלי השיר והנגון: ונבלי בני לוי. הכלים אשר יאמרו בו הלוים השיר במקדש בכל יום כמו שהוא מבואר במסכת תמיד (דף לג:). ואמרו כל המשקין ירצה בו כל אחד מז' המשקים יקבל טומאה כמו שביארנו בפתיחה זולת המשקים אשר בבית המטבחים מהעזרה והן המים והדם אשר שם לא יקבלו טומאה וכן לא יכשירו אמרו משקה בית המטבחיא לא דיין שהן דכן אלא שאין מכשירין ואמר משקה בית מטבחיא הילכתא גמירי לה וכבר ביארנו בסוף עדיות: וטעם היות הספרים מטמאים את הידים הוא גזרה כדי שלא ישימו התרומה אצלם כמו שהתבאר בסוף זבים ולא יחייבו זאת הגזרה לספר העזרה לפי שבכבודו המפורסם ממנו לא ישימו אצלו תרומה: ומרכוף. סוס מעץ ירכיבו בו המשחקים וישחקו בו והוא מפורסם אצל אנשי הלעז: ובטנון. הוא כלי מכלי הנגון אשר יקרא אלקיתר"א ונקרא בזה השם לפי שהמכה בו יסמכנו בבטנו בעת שיכה בו: והנקטמון. הוא רגל מעץ יעשה אותו מי שנחתך רגלו לילך בו והוא ירצה בכאן עץ הנגון המפורסם הצורה הנקרא בשם האיש הידוע חתוך הרגל: ואירוס. עגולה דומה לגרבל ויכה עליה מצד האחד ביד ושמו המפורסם אצלנו אלתא"ר ובלע"ז טבור"י וכבר יקוננו בזה הכלי על המת וזה אצלנו הרבה והוא ענין אמרו מפני שהאלית יושבת עליו ירצה בו הספדנית מלשון (יואל א׳:ח׳) אלי כבתולה חגורת שק והיא תשב עליה בעת ההספד: ואמרו מצודת החולדה טמאה ושל עכברים טהורה. זה כבר נשלמה צורתה בזה הזמן וכבר ביארתי לך העניינים כולם אשר בהן ירצו על כלי עץ או כלי מתכות שהן טמאים או טהורים ואין הלכה כר' יהודה לפי שזה הכלי לא יעשה לישב עליו: 
+
+
+Chapter 16
+
+
+
+Mishnah 1
+
+שלחן הכפול. שלחן של פרקים והוא שני חלקים ולו צירים יכפילו אותו ויפשטו אותו ולזה כאשר נחלק לשנים טמאים לפי שכל חלק ממנו כלי בפני עצמו ולזה יסכימו בו בעת עשייתו ותעשה שלחן גדול מעץ כמו זה אשר יקראהו במצרים מעתצמ"י ותוכו כלים קטנים מנוסרים מגוף הכלי גדול ישימו בו מין ממיני המאכל בכל כלי מאלו הכלים הקטנים ושם זה הכלי תמחוי המזנון להיותן משימים בו מיני תבשילין רבים תרגום למינהו לזנוהי וכאשר נחלק זה הכלי לשני חלקים ישאר בכל חלק ממנו כלים שלמים ולזה יקבלו טומאה: אפיפורין. כסא של פרקים: ומגס. קערה תרגום מגיסתא ותמונתה אשר יושב בה היא קערה קטנה וכאשר נחלקה ישאר חציו ויהיה כלי ולזה יקבל טומאה וכן קוד הבבלי היא קערה מעץ גם כן אמר במאמר שלמה וזה היה חלקי מכל עמלי רב ושמואל חד אמר מקלו ירצה בו המקל אשר ילך בו וח"א קודו ירמוז בו אל כלי עץ אשר יאכל בו בעת שנגרש ממלכותו לפי מה שהתפרסם: ור"ל משישופם. משיכסכסס בעור הדג והוא עור דג ידוע החביב יקרא אלספן ימרקו בו הכלים וימרקם ויבהיקם: גמר שלא לשוף. ר"ל גמר בלבו שלא לשוף שיהא מוסכם בעת עשיית הכלים שלא ימרקנו בו הנה הוא יקבל טומאה כאשר נשלם: ומטה. הוא אלסרו"ד ועריסה אלמה"ר ועשייתן לפי מה שאספר וזה כשיעמידו ד' עמודים מעץ וירכיבו עליהן קורות מעץ ויארגו בהן החבלים ורוב מה שיעשה אצלנו כסא לטוחנים ולמוכרי הקמח כן ?ולזאת המטה יאמר רבי מאיר משיארגו בו ג' בתים תטמא ואף על פי שלא תשלם אריגתה ואין הלכה לא כרבי יהודה ולא כרבי מאיר: 
+
+
+Mishnah 2
+
+משיחסום. הוא מאשר יעשה השפה אשר תחבר האריגה כולה ותמנענה מלהפסיד ולהתפרד והוא מענין (דברים כה) לא תחסום שור אשר הוא קשירת פיו ומדרך הכלים אשר יטמאו יהיו מן גומא או תבן או גמי והדומה להן כמו הקופות והשאר ישאירו קצת זה הדבר אשר יארגו ממנו הכלי חוץ על שטחו מתוך הכלי או מחוץ וכאשר השלים האומן לעשות זה הכלי יחתכו אלו הקצוות כלן בברזל וחתוך אלו הקצוות יקרא קניבה וכאשר אמר יקנב או קנב ומה שישתמשו מאלו הדמיונות אמנם ירצה חתוך קצוות הערבה והגומא אחר שלימות הכלי ולא נצטרך להתעסק שנית בביאור ענין אלו המלות ודע שהסל וכלכלה וכוורת תמונת כלן אחד הן אשר נקראם אנחנו הסל ואמנם יתחלפו בחלוף החומר אשר יעשה ממנו ובגודל ובקטנות: ושל תמרה. ירצה בו אשר יעשה מכפות התמרים וענין שכן מקיימין שדרך האדם להניחן כן ואין מדרך האנשים שיחתכו אותן מאלו הקצוות: ובית הלגינין. כעין זהו אשר יקראו במצרים הקנונים ולגינין קבוץ לגין ובית הכוסות בסיס כוסות: 
+
+
+Mishnah 3
+
+קנונים וקלתות. כלים יעשו מערבה דקה על תמונת קערות אשר יאכל האדם בהן והם מכונות אצלינו במערב באלסי נאג: וסוגין הגדולים. הן הקופות הגדולות מאד אשר יניחו בהן הקמח ומלאכת אריגת אלו הכלים הגדולים יקחו תחלה הגמי או הערבה או הדבר אשר יארגו ממנו ויחברו אותן בידיהם חבל ארוך עד שיהיה ארכו ק' אמות או יותר אז יחזרו זה אצל זה ויתפרו מזה החבל או החוט איזו תמונה שירצו וזה דבר מפורסם בכל מקום אין צריך בו אריכות: ודורים. קבוץ דור והוא העגול אשר ישימו בו <small>[צ"ל הבשר]</small> הבקר ויאמר שאלו הכלים הגדולים כאשר יתפרו רחב קרקעיתו עוד יגביהו לו שפה שני דורין שהן ב' עגולין וזהו ענין אמרו שני דורים לרחב שלהן ר"ל על עגולן לפי שיעור רחב הכלי כולו אשר יסכים שיהיה רחבו כן וכן ים נפה וכברה אשר בארנוהו שיעשו כן מגמי או מערבה הנה כאשר יגביה שפה העליונה עגול אחד מקבל טומאה ושתי צפירות שני עגולים מעגולי זה הארוך והוא מענין אמרו באה הצפירה ר"ל הגעת סבוב (סביב) האדנות לאלה הפקידים: וערק. כלי משעם ג"כ כדמיון קופה לו שפה מעט הגובה וזה הכלי מעט הרחב ארוך דומה לתיבת האושכפים ולזה יקרא ערק תרגום (בראשית י״ד:כ״ג) שרוך נעל ערק מסאנא וכבר בארנו בפתיחת זה הסדר שהכלים הנעשים מהשעם ומהגמי והדומה להן ממה שיצמיחו בארץ הן כולן מכלל כלי עץ ולזה זכר אלו המינים מהכלים בזכרו כלי עץ: 
+
+Mishnah 4
+
+תורמל. הוא כלי מעור יתלו אותו הרועים בצואריהם ישימו בו מזונות ובהש"ס ולא הרועה בתרמילו: וענין יחסום בכלי העור שיכפלו קצתו ויתפרו אותו עד שיהיה שפה לכלי: ויקנב. שיחתוך קצוות העור היוצאין לחוץ והן קצוות קטנות דומות לשיער: וקיחותיו. שנצים אשר יקבצו בו פי הכלי כמו שהוא מפורסם: סקורטיא. הוא כלי מעור אשר יאכלו עליו: וציצית. היא העגולה מהעור אשר יעשו באמצעה ותופרן אותה עמה לנוי והיא מקשיי כמו שהוא מפורסם מלשון (שמות ל״ט:ל׳) ציץ נזר הקדש: טבעותיה. טבעת נחשת או ברזל אשר יהיה בקצה הסקורטיא: וקטבליא. <small>[צ"ל המצע אשר יציעו בעגול. יעב"ץ]</small> הנטע אשר יטעו בהעגול לרקד עליו והיותו מגביל אלו הכלים אשר הן פשוטי כלי עור ויאמר שהן מקבלין טומאה ואנחנו כבר קדם לנו שכלי עור פשוטיהם טהורים אפשר בזה ב' פנים האחד מהם שיהיו פשוטי כלי עור יקבלו טומאה מדרבנן ג"כ כמו פשוטי כלי עץ שדין הכל אחד ויהיה אמרו בהש"ס (חולין דף כה.) מדרבנן ירצה בו כלי עץ ושאר המנוים עמו שלא יקבלו פשוטיהם טומאה מדאורייתא והפנים האחרים שתהיה זאת הטומאה המשכב ומושב לבד לא לשאר טומאות וזה האופן יותר חזק אצלי. וכבר יפרשו קצת המפרשים פקח קוח ענין העדי ר"ל הסרת העיגול וישימוהו ב' מלות פקח קוח ויהיה קוח עדי מאמרו קיחותיו וקיחותיה: וכר של עור. היא כסא של העור העגול וכסא הארון וצורתם מפורסמת ואין הלכה כר' יהודה: 
+
+Mishnah 5
+
+פטילייה. דומה לקופה מערבה גובהה קרוב לאמה ולה פה קטן ישימו בו התאנים היבשים כאשר ירצו להצניעם או להעתיקם ושמו מפורסם אצלנו: וחסינה. היא קופה גדולה דומה לבית יעשה מערבה ברוב ימלאו אותה מחטה כאשר ירצו לאצור אותה תרגום נהרסו ממגורות איפחתו חוסנייא (יואל א׳:י״ז). ונהגו לקבץ הפירות הלחים כתאנים וענבים שיחפו אותן בדמיון אריגה מעלי ערבה או קנים וזה הארג יקרא סגנין באורו גדר מלשון (שיר השירים ז׳:ג׳) סוגה בשושנים: וחותל. כלי משעם או מגומא ישימו בו הפירות הלחים בעת המכירה כדי שלא ימשמשו ביד כמו אלו אשר ימכרו בו הפירות הלחים במצרים אשר יקראו אותו אל דובלה והוא מלשון (יחזקאל ט״ז:ד׳) והחתל לא חתלת: 
+
+
+Mishnah 6
+
+קסייה. עור תפור יכנס בו היד והוא על דמיון כף האדם ואם היה הכונה בו שיביא לו בו הידים כדי שלא יכנס בידו הקוץ או העצים וינגעהו טמא ואם הכונה בו שלא יזיע ויפסיד מה שבידו מפני הזיעה או יציקהו הזיעה מהחזיק הכלי אשר יתעסק בו הנה לא תטמא לפי שהוא דמיון פשוטי כלי עור ואע"פ שהוא חלול לא נעשה לקבול: 
+
+
+Mishnah 7
+
+מלקוט. כלי מעור יקבצו בו רפתי הבקר כדי שלא יפסיד החטה בעת הדישה: והחסום שלו. הזמם אשר יקשרו על פיו כדי שלא יאכל מן החטה שהזהירנו התורה (דברים כה) מלשום אותו על פיו בעת הדישה: ומדף. הוא כלי פשוט משימין בו אש וגללי בקר יגרשו בו הדבורים כדי שיעופו ויוכל אדם ליקח הדבש והוא מלשון (ויקרא כו) עלה נדף: והמנפה. מה שיניפו בו יקרא בלשון זה לפי שמוליך ומביא האויר: כיסוי קופסא. כיסוי התיבה יכניסו בו הבגדים ויניחו עליו הכסוי ובהש"ס (מנחות דף מא.) כלי קופסא ירצו בו הבגדים המוצנעין בתיבות ובארגזין וכן קמטרא היא אשר נקרא אותה באנדלי אלעתיר"ה ובמצרים אלקמטר"א תרגום המלתחה קמטרא: והמכבש של חרש. כלי הנגרים אשר יישירו בו עצים המעוותים: והקמרון שלה. הקובה אשר עליה והוא הכסוי של תיבה שהוא עשוי כמין קופה שש עגלות צב אמרו בספרי קמורות ר"ל קערורות: והאנגלין של ספר. דפוס מעור מקשיי על דמיון ספר תורה יעשו עליו נרתק של ס"ת כאשר יעשו לה נרתק מעור: ובית הנגר. הוא נרתק מעור יכנס בו המנעול אשר ינעלו בו השערים וכן בית המנעול ובית המזוזה בית מעץ כמין קנה יכניסו בו המזוזה וישימו אותו בשער: ותיק. הוא הנרתק שיעשו אותו לכלי הנבלים והכנורות ודמיונו מפורסם כמו תיק של ס"ת והאמום של גודלי מצנפות לפי שיש להן דפוס כמו ראש האדם וגודלין עליו המצנפת: והמרכוף. כבר בארנו שהוא סוס מעץ אשר ישחקו בו: ורביעית של אליית. הם שני עצים אורך כל אחד מהן יותר מאמה יהיו שני העצים ביד המצחק יכה אחד מהן באחד לפי הנגון ושמו מפורסם במערב אלשג ותרגום ובמנענעים וברביעין וייחס אותו למקוננת לפי שיקוננו בו המתים אצלן: וגנוגנית העני. אהל האומן והוא נגזר מאמרו גנון והציל וירצה בו הצל אשר יעשה האומן על ראשו כשיעשה מלאכה בשמש יעשה אצלנו מגומא על הראש ועני שם האומן אמר יתברך (דברים כד) כי עני הוא: וסמוכות המטה. ידוע: וטפוס. והוא כדפוס של עץ אשר יעשו עליו תפילין של ראש: וסותות. הוא הבגד ובדם ענבים סותו (בראשית מט) ואמרו אמום של עושה סותות ירצה הדפוס אשר יארגו עליו וצורתו מפורסמת: וזה הכלל אשר זכר רבי יוסי אמת וביאורו שכל כלי עץ אשר יצטרך צורך קרוב כמו השלחן והטבלא והמטה והדומה להן יקראו משמשי אדם וכל מה שהוא כלי לכלי אחר יצטרך אליו האדם ויהיה זה הכלי הראשון עובד לכלי השני הנה הוא יקרא משמשי אדם ומה שהיה ממנו אשר הוא משמשי אדם יצטרך אליו תמיד לא יפרד הכלי הראשון מהשני כמו כסוי קופסא אשר לא יתפרד ממנו: ומשמשי אדם. הוא הקופסא לבד ואולם כסויה הוא משמש המשמש הנה הוא יטמא. ומה שהיה ממנו לא יצטרך אליו בלתי בשעת מלאכה כמו הדפוסים הנזכרים שהן לא יצטרכו אליו בלתי בשעת מלאכה הרי הן לא יטמאו הנה זה חלוק ר' יוסי בכלים אשר הן משמשי משמשים לבד וזהו שרש אמתי ולא התבאר בסיפרא ונשאר מהחלוקה שתי חלוקות והוא שיהיה כלי משמש את האדם ואינו משמש את משמשיו או יהיה משמש את האדם ואת משמשי משמשיו והנה כבר התבאר בסיפרא שכל מה שהוא משמש את האדם לבד שהוא לא יטמא ר"ל שהוא לא יצרפהו האדם בדברים אשר ירצה שכל מי שיאכלהו או ישתהו או ילבשהו הנה ג"כ משמש את האדם וכאשר היה כלי לא יצלח למשמשי אדם אבל לאדם עצמו כמו שלא יסתלק עליו לא יטמא ואם היה דבר יצלח לאדם ולמשמשי אדם הנה זהו אשר יטמא מן כלי עץ אולם אשר הוא למשמשי אדם לבד הנה חלק אותו רבי יוסי כמו שקדם ותדע זה מן השק שהוא משמש את האדם שכבר ישב בו או ילבשהו או יתכסה בו וכן משמש את משמשי אדם לפי שישימו בו הדברים אשר הן משמשי אדם והגיע זה הענין שהוא עמידת הדין בטומאת כלי עץ וזה לשון ספרא מכל כלי עץ ולא כל כלי עץ יכול שאני מרבה הסולם והקולב והנחותא והמנורה ת"ל מכל כלי עץ ולא כל כלי עץ או יכול שאני מוציא את השלחן ואת הטבלא ואת הדולבקי ת"ל כל כלי עץ ריבה ומה ראית לרבות את אלו ולהוציא את אלו אחרי שריבה הכתוב ומיעט ר"ל שהלשון בהם כמו הרבוי והמיעוט לאיזה טעם ייחד אלו ברבוי לטומאה וזה במיעוט מן הטומאה והיה התשובה ת"ל שק מה שק מיוחד שהוא משמש את האדם ואת משמשי האדם אף אני מרבה את השלחן ואת הטבלא שהן משמשין את האדם ואת משמשי אדם ומוציא את הסולם שהוא משמש את האדם ואינו משמש את משמשי האדם ואת הקולב ואת המנורה ואת הנחותא שהן משמשים משמשי האדם ואינן משמשים את האדם. ונחותא היא חתיכת עץ תושם תחת הכלים תושבות להן ונחותא המנורה משמשי משמשים לפי שהמנורה עצמה היא משמשת את האדם ובתוספתא דכלים אמרינן רבי יהודה נותן בהן שלש מדות משום ר"ע העשוי לשמש את האדם כגון הסולם ואת הכלים כגון הקולב והמנורה והנחותא טהורה העשוי לשמש את האדם ואת משמשי אדם כגון הטבלא והשלחן והדולבקי טמאין והוסיף ר' יוסי דין וביאר שהחלק האחד והוא העשוי לשמש את הכלים והוא אשר יקראהו בסיפרא משמשי משמשים של אדם ממנו מה שהוא טהור וממנו מה שהוא טמא כמו שביארנו ושמור זה השרש והבינהו מאד: 
+
+
+Mishnah 8
+
+תיק. הוא נרתק: וכבר קדם לנו שפגיון סכין מעוות: ומספרת. ר"ל מה שיגלחו בו ותער ומספרים ידועים: ובית הכותל. הכלים שמשימין בו הכחול: ומכתב. קולמוס ברזל או נחשת וכבר קדם ביאורו: ותרונתק. הוא שיעשו מעור בסיסים מקובצים לגשם אחד ובו מקומות לקולמוס ולסכין ולמספרים והוא שאנו קורים פינ"ארו ור"ל שלכך נקרא תרונתק תרין תיק ושמו מפורסם אצלנו: ובית החיצים. בני אשפה: ובית הפגושות. תיק מעור ישימו בו החצים הרחבים תרגום ומחי קבלו ומחת פגשוהי: סומפנין וחליל. מיני זמר כמו שכבר ביארנו ואמרו ז"ל חפוי טהור לפי שהחפוין כולן כמו שמחפין בטס של זהב או כמו מהחפוין של מתכת והן כלים רבים יחופו בעור וכל החפויין לא יטמאו לשרש אשר קדם זכרו והוא אמרו יכול שאני מרבה חפוי הכלים תלמוד לומר אשר יעשה מלאכה בהם פרט לחפוי כלים: 
+
+
+Chapter 17
+
+
+
+Mishnah 1
+
+שיעורן כרמונים כאשר נקבו כמוציא רמון נטהרו ולא יקבלו טומאה וענין במה שהן ישערו בדבר אשר ישתמשו בו וכאשר נקבו עד שלא יצלח לזה הדבר הנה הוא טהור כמו שיהיה שמושו לתאנים שיעורו כאשר נקב במוציא תאינה ואם היה שמושו לזיתים נקובתו במוציא זית: עוד אמר ת"ק שקופות הגננים כאשר ינקבו נקב תצא ממנו אגודת ירק הנה הן טהורים וקופות בעלי בתים כאשר ינקבו נקב עד שיצא ממנו התבן הנה הם טהורים וקופות הבלנים כאשר ינקבו נקב תצא ממנו הגבבא טהורות והגבבא הוא תבן מעורבב בזבל ישרפו אותה במרחץ תרגום לקושש קש לגבבא גילי (שמות ה׳:י״ב) וחלק רבי יהושע על זה ההבדל השני ג"כ ואמר שאלו הקופות כולן שעורן כרמונים כמו שאר כלי בעלי בתים ואין הלכה לא כר' אליעזר ולא כר' יהושע: 
+
+
+Mishnah 2
+
+פקעיות של שתי. הן לשונות של מטוה אשר יהיה ממנו השתי והן קטנות מלשונות הערב: ובית הרעי. כלי יעשו בו הנערים צרכיהן ורעי שם הצואה והנה באלו הפרקים לשון אע"פ שענינו יהיו אלו הכלים יקבלו השעורים הגדולים ולא יקבלו הקטנים שהן יטמאו וכולן בראוי להן עד שיהי' הנקב הגדול שלא תקבל השיעור הגדול ויהיה סדר המשנה כן החמת שיעורה בפקעיות של ערב אע"פ שאינה מקבלת של שתי הואיל ומקבלת של ערב טמאה וכן שיעור הנשאר מן הפרק ואין הלכה כרבן גמליאל: 
+
+
+Mishnah 3
+
+פיפיירות. הוא כלי ארוג מקנים ישימו בו קלחי הכרמים כמו שבארנו בכלאים (פ"ו מ"ג) והוא אשר יקרא במצרים אלמנע"ב ואין הלכה כר' שמעון: 
+
+
+Mishnah 4
+
+ואמר כי כאשר נקבה הקופה נקב כאשר השליך בזאת הקופה ג' רמונים והשליך הקופה לאחוריו ונתלה הקופה לא יפלו אלו הרמונים מזה הנקב הנה היא תטמא לפי שהיה כלי עד עתה. והרובע היא המדה המפורסמת שהיא רובע קב הקטנית. נפרצו שנפחת והוסר ממנו חלק. נגממו חסרון הדפנות וחתוכן וישאר קרקעיתו כאשר נשאר שיקבל אי זה שיעור שיהיה יטמא והלכה כר"ש: 
+
+
+Mishnah 5
+
+שיהיו מקדשין כל שהן. ר"ל כאשר נתערבו מרמוני זה המקום והוא בדאן רמון אחד של ערלה ואפילו במאה אלף רמונים דרך משל נאסרו כולן וזהו ענין מקדשים כל שהן וכבר ביארנו זה בתכלית הביאור בסוף ערלה ואמר ר"ע שזה הרמון נזכר לשני ענינים יחד ששיערו בו את הכלים כמו שקדם ומקדשים כל שהן כמו שזכרנו: וחצירי גבע. כרתי של מקום פלוני תרגום חציר כרתי ובדאן וגבע שני מקומות של כותיים ואמר רבי יוסי שכל מי שיקנה מאלו הרמונים או מאלו הכרתי אמנם יוציא ממנו מעשר דמאי לפי שהן טבל באמת ויוציא ממנו מעשר ראשון ושני מאחר תרומה גדולה כי הכותיים לא יוציאו מעשר כמו שכבר ביארנו ממקומות ממסכת דמאי והלכה כרבי עקיבא ואין הלכה כרבי יוסי: 
+
+
+Mishnah 6
+
+ידוע שיש מן השיעורים של הענינים התוריים מה שנשערהו בכביצה כמו שאמרו שכביצה מטמא טומאת אוכלין ואומר שכל שיאמר בו כביצה הנה היא ביצה שממנה השיעור מביצת התרנגולת. וענין מאמר ר' יהודה כפי מה שאבאר לך אמר תקח כלי ותמלא אותו בתכלית מה שאפשר עד שילך על כל גדותיו ויושם בכלי אחר ריקן עוד ישליכו שם ביצה היותר גדולה שתהיה ויצא ממנו שיעור גוף הביצה בלא ספק ויקבץ זה המים עוד ימלא כלי אחר במים פעם שנית בזה הכלי בעצמו או בכלי אחר זולתו הענין אחד עוד ישליך באותו הכלי ביצה היותר קטנה שתהיה ויקבץ ג"כ מה שישפך ויקבלו שתי המימות ויקח חצי המקובץ וישער בו וכן אם תקח שתי הביצות הגדולה והקטנה ותשליך בכלי אחד בפ"א ותקח חצי מה שישפך מן המים יהיה הענין אחד וא"ר יוסי וכי מי מודיעני כאשר תקח הביצה היותר גדולה שלא תמצא יותר גדולה ממנה וכן כאשר לקחנו היותר קטנה שלא תמצא יותר קטנה ממנה אבל הענין שב אל אומד האדם שזאת הביצה תהיה שוה לא קטנה ולא גדולה והלכה כרבי יוסי: 
+
+
+Mishnah 7
+
+גרוגרת. היא התאנה היבשה ששיערנו בה הוצאת שבת וערובי מבואות לפי מה שהתבאר בערובין (דף פ:) ואין הלכה כרבי יהודה: 
+
+
+Mishnah 8
+
+כבר ידעת שאיסורי מאכלות כנבלות וטרפות ודם והדומה להן יהיה איסור אכילתן בכזית וכן כזית מן המת ומן הנבילה הוא אשר יטמא ורוב השיעורים הן בכזית ולשון הש"ס (סוכה ו.) ארץ שרוב שעוריה בכזית ואני עתיד לבאר ג"כ שעצם כשעורה מן המת מטמא במגע ובמשא וכבר ביארנו שכעדשה מן השרץ מטמא במגע ובמשא וכבר ביארנו בפ' י"ז מאהלות שכל המטלטלין מביאים את הטומאה בעובי המרדע: 
+
+
+Mishnah 9
+
+השיעור באמה בתורה הרבה כמו שהתבאר בשבת (דף ה.) ועירובין (דף ג:) וסוכה (דף ג.) ומדות (פ"ג) ובינונית היא אמה בת ו' טפחים וכל טפח ד' אצבעות בגודל והיא אמה של משה ר"ל אשר בה ישער המשכן וכבר ביארנו במדות שבשער מזרחית משערי הר הבית היתה צורת שושן הבירה ולזה יקראו שער שושן הבירה ועשו זה בעבור שעלו משושן כדי שיזכירו עמידתם בו ויהיה אימת מלכות עליהן ומזה השער יאמרו ושתי אמות היו בשושן הבירה וכאשר יסכימו עם האומן שיארגו מאה אמות דרך משל במאה דינרין או יבנו ק' אמות בק' דינר וישמרו אותם מן הגזל ויתנו להן מה שיבנו במאה אמות הקטנות וכאשר יקח מהן ההקדש מה שעשו יבקשו מהן מאה אמות מאמות הגדולות עד שלא יהנו מן ההקדש ויתחייבו מעילה לפי מה שיתבאר במסכת מעילה: 
+
+
+Mishnah 10
+
+כבר ביארנו מדות המזבח על התכלית בג' ממדות והלכה כר' מאיר: 
+
+
+Mishnah 11
+
+כבר ביארנו בפתיחת דברינו במסכת מנחות שמדות הלח גם כן כמו ההין והלוג והרביעית הן חלקים מהסאה אשר היא מדה יבשה וכן הקב והאיפה והעשרון שהן מדות היבש ג"כ הן כולם מיוחסים לסאה כמו שביארנו בז' ממנחות (דף עז.) ושם התבאר שבסאה המדברית הוא השיעור והסאה מדברית היא ה' ששיות מסאה ירושלמית ושיעור אלו המדות אשר קדמו לנו בכל המשנה אמנם הן בסאה מדברית: ואמרו וכמזון שתי סעודות לעירוב ר"ל עירובי תחומין אשר לא תהיה אלא כמזון שתי סעודות לכל המערבין כמו שהתבאר בח' מעירובין (דף פב.) ואמר ר"מ שבשבת יאכל האדם מהמאכל יותר מפני הלפתן והוא עוזר לו על אכילת הפת יותר ור' יהודה אומר שבשבת יאכל פחות מפני מציאות המשתה והיין וירפה האסטומכא וימעיט האכילה וזהו ענין אמרו וזה וזה מתכוונין להקל מפני שכל אחד מהן אמנם כיון למעט שיעור העירוב וכבר ביארנו הרבה פעמים שהסאה ו' קבין ושהסלע ד' דינרין ושש מעה כסף דינר ומעה שני פונדיונין והפונדיון חלק ממ"ח בסלע וכאשר יהיה הסך ד' סאין בסלע יהיה חצי קב בפונדיון הנה המגיע מזה השיעור אשר נתן אותו ר' יוחנן בן ברוקה שהשתי סעודות והוא חצי קב יהיה הקב ד' סעודות ור"ש אומר שהשתי סעודות הן שתי שלישי חלות יהיה ג' מהן בקב הנה לדעת ר"ש יהיה בקב ט' סעודות וביאר בהש"ס (שם) מאמר ר' יוחנן בן ברוקה ד' סעודות בקב אמנם הוא בשכירות האופה אשר ילוש ויאפה והעצים שמשים מעצמו והיה לו אצלם מהשכירות חצי מה שיאפו וכאשר נתן לו ד' סעודות ויקח הוא ארבעה ושנים מאלו הד' הוא ב' סעודות אשר רמז אליהן רבי יוחנן בן ברוקה וזהו רביעית הקב ור"ש אשר יאמר שהשתי סעודות הן שתי תשיעיות מן הקב לא יחשב השכירות ושני השיעורים קרובים ודע שהקב שיעורו בכ"ד ביצים וב' סעודות אם כן על דעת רבי יוחנן בן ברוקה הוא שיעור ששה ביצים ועל דעת ר"ש יהיו השתי סעודות שיעור ה' ביצים ושליש ושם התבאר שהלכה כר"י בן ברוקה: 
+
+
+Mishnah 12
+
+בפרק שני מאהלות יבאר שעפר המת והוא אשר ישאר מעצמיו אחר אורך השנים דמיון אשר יטמא באהל ממנו שיעור מלא תרוד ואמר שזה התרוד הנזכר הוא תרוד הרופאים הגדולים אשר יוציאו בו העשבים אשר יבשלו אותן וזה השיעור הוא מלא תרוד כמו שהתבאר בשני מאהלות. והנגעים כולן אמנם יטמאו בכגריס והוא חצי פול ואמרו שזה הפול מהמקום הנקרא קילקי לגודל זה ושיעור מרובע בארכו שלשה גרעיני עדשים וכן ברחבו כמו שהתבאר בששי מנגעים. וכן מי שיאכל ביום הכפורים שיעור תמרה יתחייב כרת והתנה בזאת התמרה שתהיה גדולה מאד ואמרו כמוה וכגרעינתה הוא שיקבץ בשרה וגופה לפי שבין עצמה וגרעינתה מרחק רב ולו ישוער בכללה יהיה שעורה יותר רב והוא אמרם בירושלמי וצריך למעך חללה וכבר התבאר בהש"ס (יומא דף עט:) שזה השיעור הוא פחות מכביצה: כפיקה גדולה שלהן. כמו הפלך הגדול אשר יקשרו בו לפי שבזה יקשרו פלך בקצה הנוד וכאשר ינקב נקב רחב יכניס ממנו הפלך ההוא יטהר: ומאור. הוא נקב יהיה בכותל ליכנס בו האורה וכאשר לא יעשה זה הנקב האדם בכוונה ליכנס בו האורה אבל יקוב אותו אחד מהבעלי חיים או ישחת מעצמו הנה לא יביא את הטומאה והוא שיכנס טומאת מת מזה הנקב לבית אלא אם היה בו זה השעור: ואגרוף. ידוע: ובן בטיח. איש ידוע והיה אגרופו גדול. אולם כאשר נעשה זה המאור על ידי אדם אם יהיה בו מלא מקדח של לשכה יביא את הטומאה והנה אבאר זה בי"ג מאהלות וכבר בארנו שהפונדיון חצי דרהם ומשקלו י"ח גרעיני שעורה והוא שעור הנקב אשר ינקב בזה המקדח אשר היה בלשכה שיעור הפונדיון: וסלע הנרונית. מיוחסת אל נירון קיסר והוא ממלכי הרומיים ואמר כי כאשר נקב זה הנקב שיעור הפונדיון והוא הסלע הפלונית והוא שיעור הנקב אשר בעול רצה לבאר שעורו בענינים מפורסמים אצל ההמון וראיתי לזכור לך בכאן שרש גדול התועלת והוא אמרם בתוספתא מקואות (פ"ה) כזית מן המת וכעדשה מן השרץ ספק יש בהן כשיעור ספק איי בהן ספקו טמא שכל דבר שעיקרו מן התורה ושעורו מדברי סופרים ספקו טמא ושמור זה השרש שבו תדע כאשר יפול לך ספק באיזה שעור שיהיה אם תקח בו לקולא או לחומרא ולא יטעך אמרו שיעורו מדברי סופרים עם השרש אשר בידינו שכל השיעורים הלכה למשה מסיני לפי שכל מה שלא התבאר בלשון התורה יקרא מדברי סופרים ואע"פ שהדברים הן הלכה למשה מסיני לפי שמאמר מדברי סופרים יכלול שיהיה הדבר דעת סופרים כמו הפירושים וההלכות המקובלות מן משה מסיני או תקון סופרים כמו התקנות והגזרות ושמור כלל זה: 
+
+
+Mishnah 13
+
+כבר קדם לנו בעשירי מזאת המסכתא שעצמי רמשי המים ועורם כאשר יעשה מהם כלים לא יטמאו וכן כל בעל חיים מימיי שלא יטמא כאשר מת ואפילו השרץ ממנו לפי שלא חייב השם טומאה על דבר מימיי אמר ה' ית' (ויקרא יא) או בגד או עור או שק ובאה הקבלה [בתורת כהנים פרשה ויהי ביום השמיני] לומר מה בגד מן הגדל בארץ אף עור מן הגדל בארץ ואמר במקום אחר (שם יג) או בעור או בכל מלאכת עור ואמרו או בעור להביא את שחבר לו מן הגדל בארץ אפילו חוט אפילו משיחה ובלבד שיחברנו לו בדרך חבורו לטומאה ר"ל שיהיה חבור שלם עד שאילו יהיו שני בגדים או שני עורות מהגדל בארץ מדובק כמו זה החבור יטמא הא' בהטמאות האחר וזהו ענין חבור הטומאה. אמרו בכאן דבר שהוא מקבל טומאה טמא ירצה בו שאשר חובר בו מן הגדל בארץ הוא אשר יטמא: ומשיחה. היא השפה אשר יוציא החייט בעת הבדל הבגד והלכה כר' עקיבא: 
+
+
+Mishnah 14
+
+ידוע הוא שנבראו ביום הראשון דברים רבים כמו שאמרו עשרה דברים נבראו ביום הראשון ומכללן המים והן מקבלין טומאה כמו שהתבאר בטומאת משקים ביום השני נברא הרקיע וביום השלישי נבראת הארץ והצמחים וקצת הצמחים יטמאו והן הנאותים לאכילה בלבד לפי מה שהתבאר בטהרות [פ"א] ולזה אמר בשלישי יש בו טומאה ר"ל בקצת מה שנברא בו יש בו טומאה אולם בד' נבראו מאורות ובחמישי בעלי חיים מימיים והעוף וכבר הקדמתי לך שבעל חיים השוחה והעוף לא יטמאו ולא הכלים הנעשים מהן יטמאו ולא יטעך ענין נבלת עוף טהור לפי שהוא חדוש ר"ל שהוא לא יטמא במגע כמו שאר הטומאות כמו שהתבאר בראש טהרות: וכנף העוז, כנף עוף והיא העזניה הנזכרת בתורה כאשר יעשו ממנו כלי וכן ביצת הנעמה כאשר יעשה ממנה כלי ואמנם אמרנו שזה תטמא להדמותה בכלי העצם אשר אמרו שהוא יטמא מן התורה מאמרו וכל מעשה עזים כמו שבארנו בפרק השני אולם ביום הששי נברא האדם והבעלי החיים ההולך והכל יטמא כמו שקדם ואין הלכה כר' יוחנן בן נורי:  
+
+Mishnah 15
+
+מה שאמר העושה כלי קבול מ"מ טמא יתבאר זה במשלים והוא שיעשה כיס מעור החלק אשר אינו מליח ועפיץ או מן הבגד או מי שיעשה כלי קבול מקליפת הרמון או האלון או האגוז ומדרך הילדים שעושין כמו כף מאזנים מקליפת האגוז והאלון והדומה להן וכאשר יעשה התינוק כלי קבול הנה הוא יטמא לפי שיש להן מעשה: וענין ואין להן מחשבה שלא נעשה כמו מעשיהם כגון שדעת התינוק שיעשה זה הקליפה כלי בלתי שיעשה בה דבר הנה היא לא תטמא כי אין להן מחשבה: 
+
+
+Mishnah 16
+
+הערומים מהאנשים ישימו קנה המאזנים חלולה וישימו מתכת בתוך זה החלול כדי שיכבד זה הצד מהמאזנים ויקחו בצד הקל וימכרו בצד אשר בו המתכת. ומחק הוא כלי ימחקו בו ע"פ המדה להפיל התוספת ויערימו בו לתת בתוך זה הלוח מתכת עד שיהיה לה כבידות וירד במדה בכבידות ויפול ממנה הרבה: ואסל. עץ יעשה על הכתף ויתלו בו הדבר אשר ימכור ויערים החנוני יעשה בתוכו בית קבול מעות עד שישים שם מה שיגנוב מכסף הסחורה ולא יודע: וקנה של עני. יעשה אותה חלולה וישים בתוכו מים לשתות ממנו ויאמר לאנשים שהוא בתענית כדי שיחמלו עליו וכן ישימו בראש המקל בית קבול מרגלית להסתיר ממכס והדומה לאלה הנה אלו כולן אע"פ שהן פשוטי כלי עץ אשר לא יקבלו טומאה מדאורייתא כמו שהשרשנו כיון שנעשה להן בית קבול מ"מ הנה הם טמאים: ואמר רבי יוחנן בן זכאי אוי לי אם אומר. אלו הדברים שילמדו ממני התחבולה והזיוף ואוי לי אם לא אומר שיח. שבו אלו הרעים שאנחנו בלתי מכירים בתחבולותם וכבר אמרו בהש"ס (ב"ב דף פט:) שהוא אמרם ואמר כי ישרים דרכי ה' ולא יחלוק אחר שהוא יטמא ואמנם ר' יוחנן חזק מהדבור בו פנים לפי מה שזכרנו: 
+
+
+Mishnah 17
+
+תחתית הצורפין. החתיכה מעץ אשר ירכב בה הסומך והוא אשר יקרא אותו במערב זברה הברזל ואנחנו קורין תחתית ויאמר שזה העץ אשר בו שני סמוכין מקבלת טומאה לפי שהוא ממקבלי כלי עץ וזה שיפילו שם גדודי המתכות ויקחו ממנו מה שיתקבץ שם מגרוטות הזהב והכסף הנה החפירה אשר בעץ היא לקבלה. והעץ אשר בו שני סמוכי הנפחין טהור לפי שלא נעשת לקבלה וידוע שהיא לא תטמא אפילו מדרבנן לפי שתכלית מה שיטמא מדרבנן הוא פשוטי כלי עץ וזה עץ אשר <small>[צ"ל יסמכו]</small>. ימשכו עליו הנפחין אין עליה תורת כלי אמנם העץ אם לא בענין היות סמוכות הברזל מורכב בו הנה הכלל תטמא לשרש אשר קדם בפ' י"ג באמרם עץ המשמש את המתכת טמא: משחזת. ידועה ואינה משחזת של אבן לפי שכלי אבנים לא יטמאו כלל ואינה ג"כ משחזת ברזל לפי שכלי מתכות פשוטיהן טמאים והנה לא יצטרך שיהיה בה בית קבול ואמנם דברו הנה בחתיכת עץ יחליקו עליה את הסכין וייטב חדודו כמו שיחליקו המקיזין התער בעור ולזה אם היה בה בית קבול שמן טמאה לפי השרש הקדום ובהש"ס (שבת דף יב:) אמרו כתוב אפינקסיה דפלוני ר"ל בלוחותיו ויהיה על הלוח קבוץ לוחות שנים יקבצו כמו פנקס ואם היה באחד מאלו הלוחות חפירה יהיה בו השעוה להמצא בעת הכתיבה יחוקו בו הכתב הנה הוא כלי קבול: ומחצלת. הוא הנקרא בערבי אלהצי"ר: ושפופרת הקש. קנה התבן הוא גם כן כלי קבול ואע"פ שהוא קטן הנה כבר התבאר לך שכלי קבול אין לו שיעור אבל כאשר תקבל אי זה שיעור שיהיה הנה יקרא כלי קבול: ופקועות צמח לו קנה חלול גם כן פקועות שדה: ושל חילף הוא אלחלפ"ר: וכל הככיי. ר"ל כל מה שבתוכו מהמוח הלבן אשר תמצאו בתוך הקנה וכאשר יחתכו אותה לשום בה כחול או הדומה לו והוציאו כל מה שבתוכו הוא מכלל כלי עץ המקבלים ויטמאו ויטהר במקוה ודע שהקנה בכללו קודם שיעשה בו דבר מזה לא יטמא אפילו מדרבנן לפי שאינה כלי וזה אשר אמר מחצלת הקנים ושל חילף טהורה רוצה לומר טהורה מטומאת שרץ והדומה לו אולם במשכב הזב וחביריו אשר מטמאין משכב ומושב הנה הן יטמאו בלא ספק מדאורייתא כמו שקדם אם לא שעשאה להגן עליו ולא לשבת עליו לפי מה שנתבאר בסוכה (דף כ.) שהיא אז טהורה לגמרי והלכה כר"ע: 
+
+Chapter 18
+
+
+
+Mishnah 1
+
+כבר קדם לנו בפט"ו ששידה תיבה ומגדל אשר היו מחזיקים מ' סאה מהלח הנה היא לא תטמא ובארנו שהתמונה אשר תחזיק אותה היא אמה על אמה ברום שלש אמות היא אשר יחזיק מ' סאה מהלח ואמרו ב"ש שזה הכלי נמדד אותו מבפנים ואם היה בתוכו אמה על אמה ברום שלש אמות הנה הוא לא יטמא ואם היה קבוצי שבריו פחות מזה הנה הוא יטמא וב"ה אומרים שאנחנו נמדוד אותו מבחוץ וכאשר היה בשטחו החיצון אמה על אמה ברום ג' אמות אע"פ שאין בתוכו אלא פחות מזה השיעור לפי שיחסר ממנו עובי העץ הנה טהורה: ולבזבז. הקנה הסובב למעלה מהשפה והוא זר: ואמרו וביניהן אינו נמדד. ר"ל האויר אשר בין הרגלים שהוא לא יכנס במדידה ואמר ר"ש שזורי שאם היה גבוה הרגלים פחות מטפח הנה נמדוד כל מה שביניהן מלא וכאילו הוא מקשי ואין הלכה כרבי יוסי ולא כר"ש שזורי: 
+
+
+Mishnah 2
+
+מוכני. ירצה בו האופן אשר יהיה בו לפי שרוב מה שיעשו זה בתיבות הגדולים וברוב האוצרות כדי שיהיו מהלכים מהן ממה שיצאו ויובדלו מהתיבות ומהן מה שלא יובדלו מהן אבל יצאו לעת ידוע ויוצקו מהיציאה ואם היה זה המעבר נבדל ויוצא מהתיבה הנה לא יטמא בטומאת התיבות אם היתה מקבלת טומאה וזהו ענין אמרו אינה חבור לה וכן לא יטמאו התיבות בהטמאות האופן לפי שאינו חלק ממנה ואמנם הוא כלי אחר אמנם אם היתה זה האופן לא יובדל ממנו הנה נמדוד אותה עם מדידת התיבה ואם היה בין שניהן יחד אמה על אמה ברום שלש אמות הנה הן לא יטמאו כי זה המוכני הוא חלק מהשידה וכן תבדיל באהל המת בין הטומאה והכלים ותהיה בדמיון כותל ולא תטמא היא בעצמה ולא יטמא מה שהוא חוצה לה והוא ענין אמרו מצלת כמו שיתבאר בשמיני מאהלות אולם אם היה זה האופן יובדל ממנו הנה לא יחשב מכללה בדבר מאלו הדינים ומותר לגרר זה האופן בשבת אע"פ שבו מעות ואינם ראויין ליטלטל להיות זה האופן בלתי מתנועע בעצמו וכאשר טלטל האופן ובו המעות לא יכול להוציאו ויבדיל אותו מהשידה הנה הוא לא יטלטל המעות אם לא שיסור ויגביה השידה בכללה או יעתיקה ממקום למקום שהוא אז כבר טלטל המעות: והקמרון. הוא המכסה הקבוב אשר יהיה על קצת התיבות כמו כסוי הארגזים וכבר בארתי לך ואמרנו שהן פירשו שש עגלות צב קמורות ואמר התרגום בו כד מחפין ר"ל שעליהם מכסה יגן עליהם ואמר כי כאשר היה זה הכסוי הקבוב תקוע עמו ולא תהיה מורכב ונבדל הנה הוא גם כן יחשב עמו ואם היה במדידת הקובה עם חלל התיבה אמה על אמה ברום שלש הנה היא לא תטמא ואמר איך נדע מדת זאת הקובה ואמר שאמנם נמדדנה כמו שנמדוד המשולשים: וראש תור. יקרא הזוית המשולש כמו שבארנו בכלאים (פ"ג מ"ג) ואמר שאנחנו נמדוד המשולש שוה השוקים מתחדש בזה הקבוב לבד והוא אשר נתיחד תארהו אל מדידת השידה וזה צורתו <img src="data:image/png;base64,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"> ואשר התבאר לי שהן אמנם נסמכו על מדידת המשולש לבד להיות הקבוב יתחלפו תמונותיו פעם יהיה חתוכות מן קו העגלה ופעם יהיה מהתמונות המתחדשות מהקוים המתחדשים ומדידת אלו התמונות דקה מאד ודרכה רחוקה ועם זה כולו לא יתחבר במדידתו באמת לעולם רצה לומר שהן לא יוציאו קוטרו כמו שהוא ידוע אצל בעלי הלמודים ולזה נסמכו על מדידת חלל המחודד אשר ראשו אמצע הקבוב ותושבתו תושבת הכסוי וזה מבואר ממה שציירנו אצל בעלי התשבורת בהכרח ואמר רבי יהודה אם זאת השידה כאשר היה לה כסוי קבוב יעתקהו ויטה אותו לבד עד שלא יוכל להשען בפני עצמו אם לא שתתפשט הנה הוא טהור ואף על פי שהיא קטנה ואין הלכה כר' יהודה:  
+
+Mishnah 3
+
+אמר כי כאשר הוסר רגל מרגליו הנה הן לא יטמאו ואע"פ שזאת השידה או התיבה לא ינקבו בנטילת זה הרגל אבל ישארו מקבלים להיותן כבר נפסד תמונתן. עוד אמר ר' יוסי שאלו הכלים כאשר לא יחזיקו מ' סאה אם לא בהשתנות מצבם כשיתפשטו או ינטו על אחד מצידיהן הנה הן יטמאו כאשר לא יקבלו מ' סאה על מצבן הראשון וחכ"א הואיל ומקבלים מ"מ טהור כמו שקדם: ונקליטי המטה. הן שתי נצבים על שני קצוות המטה ישליכו עליהן הסדין בעת השינה ויהיה על המטה כמו קובה כדי שלא יכנסו בו הזבובים בעת שישן בתוכו: וחמור. יקרא כל דבר יסמכו עליו והוא בכאן חתיכת עץ תכנס תחת המטה להתקיים עליו ולהתפשט עליו המטה: וחפוי. הן המכסאות אשר יקשטו בו המטה בכסף וזהב וזולתו: ומלבן. הוא עץ מרובע ארוך על ארך המטה יורכב על אופן המטה ממה שימשך הענין ובו נקבים ויכנסו באלו הנקבים לקיים עמידתן במטה וחשוב זה העץ מכלל המטה: ומלבני בני לוי. עץ מרובע ארוך מורכב על שני נצבים (על זאת הצורה) יתלו בו הלוים מיני הכלים אשר יאמר עליהן השיר בכל יום ואין הלכה כר' יוסי: 
+
+
+Mishnah 4
+
+הנה נבאר בהלכה שאחר זה אי זה חלק המטה הן אשר יקראו לשונות ובכלל הן ארבע קצוות בד' זויות המטה גבוהים על ריבוע המטה והם כמו אמה או יותר ואמר שאם נרכיב זה המלבן על שתי הלשונות נכחיות לפני המטה ונשאר גבוה על המטה הנה לא יטמא בהטמאות המטה לפי שאין חלוק בין זה המלבן ומלבני בני לוי אשר הקדמנו צורתם ואמרנו שהן טהורין והלכה כר' יוסי ור"ש: 
+
+
+Mishnah 5
+
+כבר התבאר לך בפתיחת דברינו שזב וזבה ונדה ויולדת ומצורע מטמאין כאשר תשמע במשנה או בפירושנו משכב הזב תדע שהכונה בו כל מה שיעשה משכב ואמנם לקחנו הזב דרך משל ואחר זה אומר שהזב יטמא המשכב על כל פנים כאשר ישב עליו או יתפשט עליו או יעמוד עליו או יסמוך עליו או יתלה בו עד שיהיה זה הבגד נושא לכבדות הזב באיזה פנים שיהיה ואע"פ שיהיה בין הזב ובין זה הכלי בכל מין מאלו הה' צורך מה שנתבאר בראש זאת המסכתא שהוא מטמא תחת אבן מסמא וכאשר טמא הזב הכלי באחד מאלו החמשה דברים יקרא זה הכלי משכב ומושב שדין המשכב והמושב אחד כמו שהתבאר שאין הפרש בין שישב על הדבר או שישכב עליו וכן אמרו אפילו ישב על המשכב או שכב על המושב יהיה אב מאבות הטומאה לפי מה שהקדמנו בו. ומלת מדרס תכלול אלו הה' פנים עד כי כאשר אמרו דרס עליו הזב יהיה עניינו שהוא ישב או שכב או עמד [או סמך] או נתלה בו וכאשר תשמע טמא מדרס או טומאת מדרס תדע שהנרצה בו לשוב זה הדבר משכב הזב וחבריו באי זה פנים שיהיה מאלו הפנים ואני עתיד לבאר זה בסוף פ"ב מזבים וכבר בארנו בפתיחה שהמשכב יטמא אדם ובגדים באשר הוא אב. והנה הכלי אשר יגע במדרס הזב יקרא מגע מדרס ר"ל שהוא נגע בדבר אשר דרס עליו הזב והוא ראשון בלא ספק כמו שבארנו שאשר יגע באב הוא ראשון ושמור אלו הענינים בכל מה שעתיד לבאר מהביאור ולא נצטרך להחזיר אותו ודע שהמטה הנבדלת והוא אשר נקראהו אנחנו והוא אשר ידבר עליה בכאן מצורתה לפי מה שאספר לך וזה שארכה רב מרחבה הנה שני העצים העומדים ברחב אשר אחד מהן ממה שימשך לראש האדם השוכב במטה והאחרת ממה שימשוך להרגלים תקרא כל אחד מהן קצרה והב' העצים הארוכים אשר הן משני צדדים יקראו להן ארוכות המטה וכל אחד מהן תקרא ארוכה עוד יעשה ארבע נצבים מרובעים ארך כל אחד מהן כמו ג' טפחים ויעשו בכל אחד מהן שני חריצין עד שיתרכבו בהן קצה העץ הקצרה וקצה העץ הארוכה ואלו הד' נצבים הם אשר יחברו המטה עד שיעמידו לה צורת הרבוע וישימו נצב אחד קיים בכל זוית וזוית מזוית המטה הארבע וישארו מקצות זה הנצב מעט וגבה למעלה מן המטה כמו טפח או יותר ואלו הנצבים הן אשר יקראו לשונות עוד יקחו עץ מרובע מקשי על ארך הארוכות ותתרכב בין ב' לשונות לא עליהן עד שתהיה דבוקה בארוכה האחת ויהיה זה פני המטה וזה העץ תקרא עוד יעשו ד' רגלים מעץ ויתקעו אותן בד' זוית המטה מתחת הד' לשונות עד שתגבה המטה מן הארץ וכל רגל מהן יקרא כרע ושמור זאת הצורה ואלו השמות ולא נצטרך להחזירם כאשר נזכור המטה או חלק מחלקיה. ואלכסון הוא הקוטר וכבר ציירנו אותו פעמים. ואמר כי כאשר היתה המטה טמאה מדרס ואחר ניטל ממנה הקצרה ההולכת ברחב ושתי הרגלים אשר תחתיה הנה נשארה המטה טמאה מדרס כמו שהיתה תחלה שתמונת המטה נשארת לפי מה שהיתה ואם חסר אחת מהארוכות ושתי הרגלים אשר תחתיה. הנה הנשאר מהמטה טהורה לפי שכבר נפסדה תמונתה וצורתה על השרש אשר אצלנו בכל הכלים נשברו טהרו ולמטה גם כן ד' נצבים כמו שבארנו והן הלשונות וכאשר נחתכו שתי לשונות מאלו הלשונות והן אשר הן על אחד משני הקטרים עד שתתפרק המטה וישוב ארוכה וקצרה מצד (כמו זו הצורה) וארוכה וקצרה מצד או שנחתכו גם כן שתי הרגלי' המקבילים על הקוטר עד שיחזירם פחות מטפח או נחתכו הרגלים הארבעה עד ששב גובה כל אחד מהם פחות מטפח ושבה המטה על שטח הארץ כאשר נחתכו רגליה הנה המטה כבר טהרה מטומאתה באחד מאלו ההפסדים כי כבר נפסד תמונתה ואלו הדברים הן שבירתה ואין הלכה כרבי נחמיה: 
+
+
+Mishnah 6
+
+אמרו אבל טמאה מגע מדרס. ר"ל שהיא שבה בדמיון מטה שנגעה במדרס אשר הוא ראשון לטומאה והנה שבה ראשון אחר שהיתה אב לסבת השתנות אולם אם נשברו השתי קצרות או השתי ארוכות יחד כבר נטהרו טהרה שלימה: 
+
+
+Mishnah 7
+
+זה הכרע אשר זכר שהוא טמא מדרס הוא שנטמאת לבדה כשדרס הזב עליה אולם אם היתה המטה טמאה מדרס ונשבר רגל מרגליה הנה היא טהורה. וכבר בארנו בפתיחת דברינו שכלי שטף כאשר נטמא במת טומאת שבעה הנה הוא יהיה אב הטומאה ויטמא אדם וכלים טומאת ערב ולזה כאשר נטל זה הכרע אחר הרכבתם ישאר טמא טומאת ז' כמו שהיה והמטה טמאה טומאת ערב להיותה נוגעת בכרע שהוא אב ואם היה כרע טמא טומאת ערב והוא שיהיה ולד הטומאה ר"ל שהיא נטמא בטומאת מת הנה אצל חבורן במטה יהיה הכל ראשון וכאשר ניטל נשארה המטה טהורה אבל הכרע ולד הטומאה והוא לא יטמא כלים לפי השרש שעשינו בתחלת דברינו. אמר וכן השן של מעדר ר"ל כאשר היה השן טמא ונרכב במחרישה הנה דינה כדין הכרע בשוה וזה כי איזו טומאה שהיתה בשן בעת הרכבתה ונדבקה במחרישה הנה תהיה המחרישה טמאה כמוה וכאשר נבדלה השן ממנו תשאר השן בטומאה שהיתה בה בין קלה בין חמורה ונדון על המחרישה דין כלי שנגע בזה השן וזה כולו מבואר ממה שהשרשנו: 
+
+
+Mishnah 8
+
+תפילין של ראש בו ד' בתים יכנס בכל בית ממנו פרשה מן הד' פרשיות וכל בית ממנו כלי קבול בפני עצמה ושם כל הבית ובית יקרא קציצה ואמרו שתפילין של ראש כאשר נטמאו והיה זה העור אב הטומאה בלא ספק עוד אחר זה התיר קציצה הראשונה ותקנה הנה נשארה אב הטומאה כמו שהיתה וכן כאשר התיר שניה אחר זה ותקנה שלישית אחר זה ותקנה עד שהיו השלשה בתים כבר נחתכו ונתפרו ונשארה הבית ד' הנה היא נשארה כמו שהיתה ואם נחתכה הרביעית גם כן ותקנה והיו הד' בתים כולן כבר נטלו וחזרו הנה לא תשאר אב אבל חשוב כמו כלי שנגע באב והוא אמרו אבל טמאה מגע טמא מת לפי שכל קציצה ממנה נטמאה אצל הרכבתה בנשארת אשר היתה אב עד אל הד' הנה היא אצל מה שנרכבה היתה כמו השלשה וחזר הכל ולד הטומאה ר"ל ראשון ואם חזר אחר זה אחר חזרתה מגע טמא מת ר"ל ולד הטומאה ונחתך הבית הראשון פעם שניה עוד נרכבת הנה היא נשארה מגע טמא מת כמו שהיתה וכן אם התיר השניה אבל אם התיר השלישית וחזרה הנה לא יטמאו מפני הד' לפי שהד' כבר חזרה ולד הטומאה ולא יטמא כלים כמו שהשרשנו והוא ענין אמרו ואין מגע עושה מגע הנה כבר נטהרו כולן לפי שלא ישאר בו דבר יטמא זולתו וכאשר נבדלו השלשה בתים הנה כאילו הוא כלי אחד נגע בזאת הד' אשר לא טמאוהו: 
+
+
+Mishnah 9
+
+אומרו מקבלת טומאה מכאן ולהבא. על השרש אשר זכרנו בפרק ט"ו מזו המסכתא והוא אמרו נשברו טהרו חזר ועשה מהן כלים מקבלין טומאה מכאן ולהבא: ואמר מטמאת חבילה שהיא לא תטמא אלא כולה מחוברת וכן לא תטהר אלא כשהיא מחוברת וכן מטבילין אותה. ומאמר חכמים מטמאה אברים ביאר הש"ס ענינו שתהיה ארוכה ושתי כרעים או קצרה ושתי כרעים שהיא תטמא אז ואם היה היא חלק מטה לפי שתקונה שתשים בצד מקום גבוה ונמשך העץ עליהן וישכב עליו וכן אמר שהיא כאשר היתה שלמה ונטמאה ונטהרה ונחתכה חתיכה הנה אמנם היא טהורה והלכה כחכמים: 
+
+
+Chapter 19
+
+
+
+Mishnah 1
+
+כבר קדמנו צורת המטה שאמרנו שאריגת החבלים בין הד' עצים לשכב עליו ואמר כי כאשר תסתר המטה תהיה טהורה (אחר) נגע אחד באלו החבלים הארוגים אחר סתירתה הנה לא תטמא ומבואר הוא שהמאמר בכאן בטומאת המת או במשכב הזב עוד חזר אל פרק אחר ואמר החבל מאימתי הוא חבור רצה לומר מתי נחשבהו מחובר במטה ויטמא בטומאתו ואם נגע בזה החבל כאילו נגע במטה ואמר כי כאשר נארגה ממנה משלשה בתים ולמעלה הנה כאשר נטמא המטה כל מה שנגע במה שנארג מן החבל מהקשר האחרון אל מה שימשך לאריגה הנה הוא טמא ומי שיגע בה מהקשר לחוץ הנה הוא טהור ומדרך כל קושר קשר שיעזוב מהחבל מעט חוץ מהקשר כדי שלא יותר הקשר ויקרא זה הקצה נימי הקשרים ונימי הן חוטים הנה ענין אמרו צרכו הוא השיעור אשר אם חתך החבל על יותר קצר ממנו יותר הקשר והוא בחבל המטה אשר היה עביו ידוע אצלם ג' אצבעות לפי שמה שיהיה החבל יותר עבה יצטרך להשאיר ממנו יותר אחר הקשר ומאמר רבי יהודה אמת: 
+
+
+Mishnah 2
+
+עד ה' טפחים טהור. לפי שהוא לא לעזר ולא להועיל בו ואם היה יותר מה' טפחים עד עשרה יטמא לפי שהוא יעזור בו בתלות המטה והוא אומרו ומשלשלין את המטות אמנם אמרו קושרים את הפסחים ירצה בו כאשר הוא חי כמו שמדרך הקצבים שיקשרו הכבשים בבתיהן וכל מה שהוא מעשרה טפחים ולמעלה לא יטמא לפי שהוא אינו מצרכי המטה ובסיפרא אמרו הנוגע במשכבו ולא בחבל היוצא מן המטה פחות מחמשה או יותר על עשרה במשכבו ולא בנימין היוצאין חוץ לקשר שלש אצבעות: 
+
+
+Mishnah 3
+
+מיזרן. הוא אזור ארוג יהיה מצמר או פשתן או שער או זולת זה בכלל שהוא אריג וכן יתבאר מתוספתא דכלים וזה האזור כבר מקיפים בו המטה על ריבוע חלקיו וישאר מזה קצתו תלוי מן המטה כמו חבל היוצא מהמטה ואמר רבי מאיר כי (את) כאשר נטמאה המטה באיזו טומאה שתהיה יטמא קצת זה הבגד היוצא מן המטה ואפילו היה ארוך כל שהוא ורבי יוסי אמר שי' טפחים לבד ממנו ממה שימשך מן המטה הוא אשר יטמא בהטמאות המטה ויהיה כמוה: וענין אמרו שירי המיזרן ר"ל אם היה בלוי ונחתך קצתו איזה שיעור ישאר ממנו יהיה נחשב כלי ויטמא ואמר ז' טפחים ומה שהוא פחות מזה הנה לא יטמא: וחבק. הוא אשר ישימו אותו לחמור על המרדעת כדי שיעמוד על גבו וזה החבק ברחבו כמו טפח וארכו יותר מזה השיעור ובקצהו שנצין יחברו בהן המשאוי והל' כר' יוסי: 
+
+
+Mishnah 4
+
+כבר קדם בפתיחה שמשכב הזב מאבות הטומאות וכל אב הטומאה מטמא ב' ופוסל א' וענין זה שזה האב כאשר נגע בו דבר יהיה טמא והיה זה הדבר ראשון לטומאה ואשר נגע בראשון שני ואשר נגע בשני שלישי והשרש אצלינו הראשון והשני טמאים ומטמאים והשלישי פסול וזה כולו באוכלי תרומה לפי מה שהשרשנו בפתיחה וכאשר תשמע במשנה מטמא שנים ופוסל אחד דע שזה הדבר ראשון שהוא יטמא השני ויפסול השלישי וכבר ביארנו אלו השרשים בפתיחת דברינו וחזרנו ביאורו במסכת זבים (פ"ה) ואשוב אל ביאור ההלכה אמרו בכאן ועל המיזרן ענינו שהוא נישא על המטה והמיזרן כרוך עליה ואמר שקצה זה המיזרן היוצא מן המטה הוא גם כן אב הטומאה כמו המטה לפי שהוא חלק מהמשכב ואע"פ שהיה בו מה שהוא וזהו דעת ר"מ הקדום ורבי יוסי ג"כ הלך בשטתו ואמר שי' טפחים ממה שימשך מן המטה הוא אשר יחשב כמטה ויהיה חלק מהמשכב ויטמא ב' ויפסול אחד ומי' ולמעלה הוא כמו כלים אשר נגעו במשכב אשר הוא ראשון ולזה יטמא אחד ויפסול אחד כמו שהקדמנו וזה כאשר נישא הזב על המטה שהמיזרן כרוך עליה ויהיה זה אז י' טפחים היוצא מן המטה אב להיות זה השיעור מצרכי המטה ויהיה זה מה שהוא למעלה מי' טפחים כאילו הוא כבר נגע באלו העשרה אשר הוא אב אולם אם נישא הזב על המיזרן לבדו בלתי שיהיה מחובר במטה הנה כל מה שיש עליו ממנו הוא משכב וכן י' טפחים ממה שימשך עליו מן המקום אשר ישב עליו והוא אמרו מי' ולפנים טמא וחוץ מאלו היה טהור לפי שהעשרה עצמם לא הגיע לו מכח אב הטומאה כדי שתטמא כל מה שמחובר בו כי אין שם מטה שיהיו לו העשרה אבל מפני היותן מצרכי המטה ויטמאו זולתו מהכלים והלכה כרבי יוסי: 
+
+
+Mishnah 5
+
+אלו הדברים כולן מבוארים והולכין על דמיון המאמר הקודם ביאורו בהלכה השביעי מהפרק אשר לפני זה וכאשר תסדיר הביאור ההוא בזה המאמר תמצא הענין אחד זולת שבכאן הערה נעריך עליו וזה שזאת המטה היא נלקחת ממי שנטמא טומאת ז' מן המת והמיזרן מן הבגדים וכאשר היתה המטה אב במת והוא סוף אב לא תשים הבגדים והוא המיזרן הנוגע בה אב ג"כ אבל ראשון כמו שאמר פירשה היא טמאה טומאת ז' כמו שהיתה והמיזרן טמא טומאת ערב ר"ל שהוא ראשון לא אב וזה השרש כבר התבאר והארכנו בביאורו בפתיחת דברינו ותזכרהו ותעיר עליו: 
+
+
+Mishnah 6
+
+למדנו בזאת ההלכה שהמטה והמיזרן כאשר יחוברו הנה הן בדמיון כלי אחד ויטמא אחד מהן בהטמא חבירו וכאשר יתפרדו ישאר כל אחד מהן טמא כמו שהיו בעת חבורן ולא יהיה פירודן כמו שבירת כלים שכל אחד כלי בפני עצמו בין בטומאת מת חמורה בין בטומאת שרץ: ואמרו מטה שניטלו שתי ארוכות שלה רצה לומר שאחר שנטמאה המטה נטלו שתי ארוכות שלה ועשה לה שתי ארוכות חדשות ולא שינה את הנקבי' לטהרה לפי מה שקדם בפ' שלפני זה כי כאשר נשתברו שתי ארוכות טהורה ובעבור שלא שינה נקביהם והחזיר לה חדשות לא <small>[נטהר כצ"ל]</small> נטמא אותה בדמיון שנשתברו שתי הארוכות אבל תשאר טמאה וכאשר נשתברו החדשות הנה היא גם כן נשארת בטומאתה מפני הישנות ואם נשתברו הישנות הנה היא טהורה לפי ששרש טומאתה היא ישנה ולזה כאשר נשתברו הארוכות הישנות טהורה על זה השרש והוא אמרו שהכל הולך אחר הישנות: 
+
+Mishnah 7
+
+טמאה טומאת מת. היא תטמא במת ואע"פ שנשברה פתחה אשר יפתח מגגה עד שלא נשארה בעלת גג היא טמאה אולם כאשר נשבר קרקעיתה הנה היא לא תטמא ומגורות שבה הם החדרים אשר בה במקומות ממנה: 
+
+
+Mishnah 8
+
+תורמל. הוא מעור ובתוכו כיס מעור ג"כ והחמת הוא הנוד וכאשר יפשטו הכבש או העז ישארו מקומות הביצים ממנו כמו שני נודים קטנים וכאשר נקרעו אלו הנודים הנה היא טהורה לפי שאי אפשר שתקבל כמו שהיה דרכה לקבל ר"ל מצד פיה אשר תמשך לתוך הנוד: 
+
+
+Mishnah 9
+
+אמר רבי יוסי כי כאשר היתה גבוהה י' טפחים או היה לה שפה הנה היא לא תטמא במדרס הזב שהיא אינה ראויה לישב עליה וכבר ידעת שלא תטמא במשכב הזב אלא הראויה למשכב עוד אמר כי כאשר נפחתה למטה והוא שנפחת קרקעיתה הנה תשאר מקבלת טומאת מדרס לפי שהוא ראוי למושב וחכמים אומרים כי העיקר בו אמנם הוא קרקעיתו ובו הוא כלי עד שתטמא במת ובזב וכאשר בטל העיקר החזירה שלא תטמא במת ונשארו הלוחות אשר בצדה ובעליונה אשר יעשה להחזיק מה שבה ונאמר שהיא תטמא במדרס וזה לא יתאמת והלכה כחכמים: 
+
+
+Mishnah 10
+
+משפלת. הקופה אשר יוליכו בה הזבל אל השדות ודמיונה מפורסמת ואנחנו נקרא אותו זנביל וכאשר נפחתה מלקבל רמונים לפי מה שקדם הנה כבר נטהרה רצה לומר שחזרה בלתי מקבלת טומאה ורבי מאיר אומר שאע"פ שלא תטמא במת היא תטמא במדרס לפי שראויה למשכב וחכמים אומרים שטומאת מדרס דמיון ההריסה לזה הכלי אמנם היה כלי בכונה טמא מת והשיגה טומאת מדרס רצה לומר שהוא גם כן יטמא במדרס וכאשר בטל העיקר ואמרנו שהוא לא יטמא במת כי לא נשאר כלי הנה לא יטמא ג"כ במדרס וזה הולך על השרש אשר יתבאר בששי מנדה והוא אמרם כל הטמא מדרס טמא טמא מת ויש שטמא טמא מת ואינו טמא מדרס הנה כבר התבאר שטומאת מת עיקר והלכה כחכמים: 
+
+
+Chapter 20
+
+
+
+Mishnah 1
+
+כבר קדם ביאורנו שהכרים מעור והשקין מהשיער יעשו ממנו ומרצופין הן הכלים אשר ישימו בו הסחורות במדינות וצורתן מפורסמות ואמר שאלו הכלים אשר ישבו עליהן והן שלימים בלתי שנקבו הנה הוא כאילו נעשו מתחלת ענינם לשני דברים יחד להיותן מכלי קבול ולישב עליהן ולזה כאשר נפחתו ויצאו מדין כלי קבול ונטהרו מטומאת שרץ הנה נשארו בדין המשכב ויטמאו במדרס. עוד זכר מין אחד מהכלים של עור שהן נעשין לקבול ונתן בה שיעור ואמר כי כאשר היה הכלי ממנו מחזיק כך הנה הוא ראוי למשכב ואפשר לישב עליו ולזה יהיה טמא מדרס אבל כל מה שהוא שלם ומקבל אולם אם נפחת הנה לא יטמא במדרס הזב והטעם בזה ששורש עשייתו אמנם הוא לקבול וקרא אותו לגדלו שהוא נאות למושב ולזה יהיה טמא מדרס וכאשר ניקב בטל העיקר וחזר שלא יקרא כלי קבול וג"כ הוסר מה שהשיגהו מטומאת מדרס לפי מה שהתבאר בפרק קודם זה הנה כבר התבאר כונת ההלכה ולא נשאר זולת ביאור השמות: קלוסטור. סל יתלה בראש הבהמה בו השעורים הניזון ממנו: ותורמיל. תרגום ילקוט והוא אשר ישים בו הרועה מזונותיו ויתלה אותו בצוארו: כריסית. שק קטן: והחמת. הנוד: ומזודה. הוא כלי של עור ישימו בו הולכי דרכים מזונותיהן ותרגום צידה זוודין: והרבצל. מזה המין ג"כ ואין הלכה כר' יהודה: 
+
+
+Mishnah 2
+
+חמת חלילין. הוא נוד המזמרים ואין ראוי לישב עליו ולזה לא יטמא במדרס הזב כמו שהשרשנו פעמים: עריבת הפיסונות. היא עריבת הבנאים ילושו בו הגיפסיון בש"א שכבר נעשה לקבל ויכוננוהו לישיבה א"כ הוא ראוי למשכב ולזה יטמא במדרס הזב וב"ה אומרים שאינו ראוי לישיבה א"כ לא יטמא במדרס הזב ואמנם יטמא בטומאת מת להיותו כלי מעשה ויחזור אב הטומאה במת לפי מה שהשרשנו בפתיחה עוד חזר אל הבדל אחר ואמר שהעריבה ר"ל עריבת העץ כאשר היתה מחזקת משני לוגין עד ט' קבין והן ל"ו לוגים ואחר ניקבה הנה היא אז אינה ראויה ללוש בה וראויה לכפותה ולישב עליה ולזה טמאה במדרס הנה שהיא ראויה למשכב לבד ולא תטמא במת מפני שהיא כבר נפסדה מדין הכלים ואם עזבוה במים עד שנסתם הנקב כמו שיקרה לקצת מיני העצים שיתפחו במים הנה כבר שבה כלי ותטמא אז טומאת מת ולא תטמא אז במשכב הזב לפי שהיא אז עריבת הלישה ולא תעשה עריבת הלישה לישב עליה ולא תהיה משכב והוא אמרם בהש"ס (שבת דף נט.) אומרים במדרס עמוד ונעשה מלאכתנו כלומר כי כאשר ישב הזב על כלי לא יעשה לישיבה אלא לשימוש אחר עד שנאמר לו קום מזאת העריבה ונלוש בה הנה היא לא תחזור משכב אבל אם נגע בה גופו יהיה דינה דין כלים שנגע בהן הזב אשר הן ראשון לא אב ושמור אלו הענינים ואני אבאר זה השרש בהלכה של אחר זה עוד אמר שאם שם זאת העריבה במקום שנושב רוח מזרחית ואבד אותה ופתח הסדיקה חזרה כמו שהיתה שתטמא במדרס הזב ולא תטמא במת מפנים אשר זכרנו והשמיענו זאת ההלכה כי כאשר נסתם הסדק במים כאשר נתפח העץ נחשבהו סתום וישוב כלי קבול וכאשר הסכימו בזה השרש אשר זכרנו והוא שכלי עץ המקבלין כאשר היו שלימים ויוכשרו למה שנעשו לו לא יטמאו משום משכב והנה כאשר נשברו וחזרו שלא הוכשרו למה שנעשו לו ויטהרו מטומאת מת וחזרו אז ראוין למשכב יטמאו במדרס הזב אמר על זה השרש זה חומר בשירי כלי עץ מבתחלתן הביא במשל אלו הענינים כלי נצרים לפי שבתחלת עשייתן לא יקבלו טומאה עד שתשלם שפת הכלי ובסופן כאשר נשרו שפתותיהן אע"פ שלא נשאר מהן אלא שיעור מועט הנה הן יקבלו טומאה והוא אומרו כל שהן הנה גם זה חמור בסופו מבתחלתו: וכלי נצרים. הן הכלים אשר יעשו מהקנים הדקים כמו הסלים וכיוצא בהן וכבר קדם לך בפ' ט"ז שסלים של עץ משיחסם ואז יקבלו טומאה וביארנו שם שענין יחסם עשיית שפת הכלים העגולה בפי הכלי: 
+
+
+Mishnah 3
+
+חבור לטומאה בשעת מלאכה. ר"ל כאשר יבקע בזה הקורדום יהיה זה המקל חבור ואם נגע אז שרץ במקל כבר נטמא הקורדום כולו אולם שלא בשעת המלאכה הנה אינו חבור ואם נגע שרץ במקל לא נטמא הקורדום כי איננו ידו כ"א ע"ד השמוש: ודיוסטר. היא מלה מורכבת פירוש דיו סטר וכבר ביארנו פעמים שדיו שנים וסטר צד מאמרו ולסטר משכנא וביאור חבור המלה בעל שני צדדים והן שני כלים אשר יעשו מעץ יתחבר אחד מהן בשני בעת המלאכה לבד ואשר יחברם הוא מסמר ארוך וירכב בנקב שלהן בעת חבורן וזה הכלי היה אצלם מן כלי האורגין ועל זה המסמר הארוך היו משימים השתי או הערב ובתוספ' [שם פ"א] אמרו מסמר שנתנו בדיוסטר להיות מיסך עליו עוד אמר שאם קבע זה הדיוסטר בחתיכת עץ והוא אמרו קבעו בכלונס הוא נס גדול כמו שקדם במדות (פ"ג) באמרם כלונסות של ארז הנה כאשר נתחבר נטמא הדיוסטר בכללו כאשר נגעה באחד מחלקיו אחר שקבעו בעץ שב בדמיון כלי אחר אבל אין זה הדיוסטר בכללו חבור לזה העץ אשר תקע איתו בו עד אשר נאמר כי כאשר נגע שרץ בקצה זה העץ נטמא הדיוסטר אשר בחלק השני כי זה העץ לא יטמא לפי שאינו כלי כלל וזהו ענין אמרו אינו חבור לו ר"ל שהדיוסטר הקבוע חבור לזולתה אשר נקבע בו ואם נמצא בקצה זה הכלונס דיוסטר אשר הוא כלי בקצה העץ ומעצם העץ הנה לא יטמא מן העץ זולת מה שקרב מן הכלי ממה שיצטרך אליו הכלי ויעמוד צורתו אם נחתך מן העץ. עוד חזר אל כסא אשר יטמא במשכב הזב בלא ספק לפי שהוא נעשה לישיבה ואמר כסא שקבעו בכלונס טמא ר"ל שהוא יטמא במדרס כמו שהיה קודם ואינו חבור ר"ל כי כאשר ישב הזב על העץ לא יטמא הכסא לפי שהכלונס לא יטמא כמו שזכרנו איך שתגיע אליו הטומאה ואם שם בקצה העץ כסא מעצם הכסא הנה לא יטמא ג"כ רק הכסא לבד כאשר דרס עליו הזב ואם תקע כסא בקצה המעצר אשר יעצרו בו הזיתים והוא אשר תקרא קורת בית הבד הנה הכסא טמא גם כן ואינו חבור אולם אם נעשה מקצה זה העץ כסא והיה הכסא מעצם קורת בית הבד הנה זה הכסא כאשר דרס עליו הזב לא ישוב משכב וזה שהשרש אצלנו כמו שקדם שהזב כאשר ישב על דבר שהוא ראוי למושב אבל זה הדבר הוא כלי לשמוש אחר כגון שיקח מדה מן המדות או עריבת עץ והדומה לזה ויהפכה וישב עליה הנה אין ספק שזה הכלי אשר ישב עליו הוא ראוי לישיבה אבל לא נעשה לזה כלל כי לא נעשה המדה כ"א למוד בה והעריבה כ"א ללוש בה ולזה אפשר שנאמר לזב כאשר ישב על כלי מאלו הכלים קום מזאת המדה ונמוד בה או קום מזאת העריבה ונלוש בה וכן ג"כ נאמר לו בכאן קום מזה העץ ונעצור בו הזיתים ואם היה הכסא אשר בקצהו אמנם נעשה לישיבה אבל להיותו מעצם העץ והעץ עצמו אפשר שנאמר לו בו עמוד ונעשה מלאכתנו הנה זה הכסא לא יטמא משום מושב ואל זה הענין כיון ביאור זאת ההלכה. ואשוב אל שלימות ביאור זה השורש והוא שכל מה שלא נעשה מתחלת ענינו לישיבה אם ישב עליו הזב נוכל לומר לו קום מזה הכלי ונעשה בו זה השימוש הפלוני בלתי הישיבה עליו הנה הוא לא יטמא משום משכב ומושב והשרש אצלנו אומרים בזב עמוד ונעשה מלאכתנו ואמר בזב כל המשכב אשר ישכב עליו הזב יטמא וכל הכלי אשר ישב עליו הזב יטמא ואמר בת"כ אשר ישב עליו יכול אפילו ישב על האבן ועל הקורה ת"ל כלי לא אבן ולא קורה אוציא את אלו ולא אוציא כלי גללים ושל אבנים ושל אדמה ת"ל הכלי כלי המיוחד ר"ל המיוחד לקבל טומאה והכלים אשר יעשו מאלו הג' מינים לא יטמאו כלל כמו שקדם ביאורו. עוד אמר שם אין לי אלא כסא וספסל וקתדרא המיוחדים מנין תיבת הבלנים תיבה שפתחה מצדה עריבה משני לוגין ועד ט' קבין שנסדקה ואינו יכול לרחוץ בה רגלו אחת ת"ל וכל הכלי ריבה יכול אפילו כפה סאה וישב עליה תרקב וישב עליו ת"ל אשר ישב המיוחד לישיבה לא שאומרים לו עמוד ונעשה מלאכתנו ושמור זה השרש ולא נצטרך לכפלו במה שעתיד שכבר הפלגנו בביאורו ובפירושו: 
+
+
+Mishnah 4
+
+עד שיקצע. עד שיחתוך קצוותיה וישוה אותם לישיבה ויהיה שם מעשה. אולם מחשבה לבד הנה לא תועיל בה ואחר זה השווי תהיה ראוי למושב: אע"פ שקבעה בכותל טמאה. ר"ל בטומאת שרץ לפי שהכלי אשר יקבל טומאה כפי צורתו כאשר נקבע בכותל או בארץ הנה הוא יקבל טומאה כמו שהוא לפי דעת חכמים כמו שהתבאר מדעתם בט"ו מזאת המסכתא גבי דף של נחתומים וכן בסוף חגיגה (דף כז.) והלכה כחכמים ואמנם יהיה המחובר לקרקע כקרקע ולא יקבל טומאה אצל חכמים כאשר נעשה זה הדבר מתחלתו בקרקע או נעשה לשמש את הקרקע כמו שקדם: 
+
+
+Mishnah 5
+
+נבאר אמתת שם הנדבך כי כבר נפל בו רעיון רב לרבים וזה כי לבנאים שני לוחות באורך כל <small>[צ"ל לוח]</small> רוח כמו ו' אמות ובגבהם קרוב משני אמות ויעמידו לוח בכאן ולוח בכאן וביניהם מן המרחק שיעור אשר ירצו שישימו עובי הכותל עוד ימשכו ביניהן שני עצים ויקשרו אותן בקישורים עוד ישפכו העפר בין שתי הלוחות ויכו בכשילין עד שיגבה הכותל ויקראו זה הבנאין אלטפיא"ה וכל אחד מאלו הלוחות יקרא נדבך. ובזבים (פ"ה מ"ב) אמרו אצבעו של זב תחת הנדבך ר"ל תחת זה הלוח ואמרם (ברכות דף טז.) האומנים קורין בראש הנדבך ר"ל על הכותל שבין שני הנדבכין כאשר ידביקוהו כמו שבארנו וכופת הוא חתיכת עץ בלתי חלקה יקבעו בכותל וידביקו עליה הטאפיא לקשור שני הכותלים קצתה בקצתה ויקראו זה העץ אשר יקבעו בכותלים הבנאים הקשר להיותו קושר הכתלים ויתקיימו קצתם בקצתם ולו שני קשתות והוא דומה לכסא ואמר כי כאשר קבעו בראש הכותל ולא בנה עליו וישב עליו הזב טימא אותם על השרש אשר בארנו בכאן בזה הפרק באמרו אע"פ שקבעה בכותל וכן אם בנה למעלה ולא קבעה וישב הזב על הבנין נטמא הכסא לפי מה שבארתי לך בראש זאת המסכתא שהזב מטמא המשכב ואע"פ שהיה המשכב תחת אבן מסמא ואם קבעה ובנה עליה והגיע בין שני הכותלים הנה כבר חזר מכלל הכותל וחלק מחלקיו ולא יטמא וזה הדין בעצמו במפץ והוא מן גמי או קנה והדומה לו מן המחצלאות אשר יעשו מהן עליה או תקרה כאשר נתנו אותו על הקורות וקבעוהו ולא השליכו עליו הטיט והאבנים והוא אשר יקרא מעזיבה או נתנו עליו הטיט והאבנים והשלימו השטח ולא קבעוהו עם הקורות הנה הוא גם כן יטמא מן תחת השטח כאשר ישב על השטח כמו שהשרשנו ודע שהאריגות אשר יארגו מהקנים והאמרינש והדומה להן ויעשה מהן מחצלת ושטחים הן אשר יקראו מפץ ולזה המפץ דין ייחד בו ביאורו הש"ס והנני עתיד לבאר זה במקומו בפ' (צ"ל בפ' כ"ד מ"י) כ"ג מזאת המסכתא: אם כדרך קבלתה. שקבעה בקרקעית התיבה או המגדל ושלא כדרך קבלתה שקבעה באחד מן הצדדים או קבע צד הכלי בקרקע התיבה אשר אין ראוי שיושם בו דבר ויקבלהו כאשר ימלא המגדל או התיבה: 
+
+Mishnah 6
+
+סדין. הוא הרדיד הקטן אשר יקנחו בו האנשים ושמו המפורסם במערב אחר"ס ובמצרים ערצ"י: וילוך. המסך ומבואר שהמסך תטמא במת לפי שהוא מכלל הבגדים ולא יטמא במדרס הזב ושיהיה משכב לפי שהוא לא נעשה לשכיבה כמו שהתבאר בזה הפרק: עוד שאל ואמר מאימתי היא טהרתו רוצה לומר מתי תסור ממנה טומאת מדרס ולא ישאר אב הטומאה ויהיה מוכן לטומאת מת והדומה לה כדין כל מסך ואמרו בית שמאי משיתבר רוצה לומר כאשר ישברוהו בחוט באורך ורוחב כמו שיעשו במסך ובית הלל אומרים כאשר יקשרו בו לולאות אשר יתלה בהן ורבי עקיבא אומר מעת שיתלו אותו על השער או על המטה והלכה כבית הלל וכבר יראה מן התוספתא שאמרו בכאן טהור מן המדרס אבל טמא טמא מת ענינו שזה הוילון לא ישאר אב הטומאה כמו שהיה ר"ל משכב אבל ישוב כמו כלי שנטמא בטמא מת שהוא ראשון ויהיה זה המאמר כמו המאמר אשר נבאר בכ"ז מזאת המסכת והוא אמרם וסדין שהוא טמא מדרס ועשאו וילון טהור מן המדרס אבל טמא מגע מדרס ר"ל שהוא ירד מדרגה וישוב ראשון כמו כלי שנגע במדרס וכן בכאן אמר שהוא ישוב כמו כלים אשר נטמאו במת כאשר נגעו במדרס ישובו ראשון לפי מה שהשרשנו וזהו לשון התוספתא בזה סדין שהוא טמא מדרס ועשאו וילון הרי הוא כטמא מת המקבל טומאת מדרס ושני המאמרים יחד אמתיים לפי שזה הוילון הוא יקבל טומאת מת בעתיד והוא ג"כ בדמיון כלים שנגעו במדרס כמו שהתבאר במקומו ואשר יתוקן על זה השרש הוא שיהיה אמרו סדין שהוא טמא מדרס שיעורו שהוא ראוי להיות מדרס עשאו וילון טהור מלעשות מדרס ועדיין הוא ראוי ליטמא במת וזה השיעור הוא האמת: 
+
+
+Mishnah 7
+
+כבר ידעת שהמחצלת היא המחצלת העשויה בקנים וחבלים והדומה להן ויטמאו במשכב הזב לפי מה שבארנו בסוף י"ז מזו המסכת ואמר בכאן כי כאשר משך הקנים על אורך המחצלת שהיא אינה ראויה אז למשכב והוא אמרו טהורה וחכ"א עד שימשוך הקנים עליו משלשה צדדים על דמיון הכ"ף והוא אמרו כמין כי ואז תהיה טהורה ולא תטמא במשכב הזב ורוצה בכאן באמרו כמין כי כמין כ"ף יונית כמו שבארנו במנחות <small>[צ"ל דף עד ע"ב ושם בפי' המשנה באר כמין כף יונות שהיא כן ותחסר הצורה.]</small>. (כד) וכאשר משך הקנה על רחבה והיו הקנים קרובים אין בין האחד והשני ד' טפחים אשר הוא שיעור מקום ואין ראוי לישב בין כל שני קנים מהן הנה היא טהורה שאלו הקנים ימנעו הישיבה עליהן ויוציאוה מגדר המשכב וכאשר נחלקה לרחבה אמר רבי יהודה שהיא אז לא תטמא במשכב הזב כאשר נשברו הקנים שלה בחצי: ראשי מעדנים. הן קצות הקשרים הגדולים אשר יקשרו בקצות החבל אשר יארגו בם המחצלאות ויחבר הקנים או האמרינש שלה קצתם עם קצתם וכן הוא פירוש פסוק (שמואל א ט״ו:ל״ב) וילך אליו אגג מעדנות פי' מקושר הידים וזה נגזר מאמרו (איוב ל״ח:ל״א) התקשר מעדנות כימה וכאשר התירו קצות החבל הנה כבר נשרו כולן ושבו בדמיון קנים מפורדים ולזה לא תטמא במדרס הזב: ואם נחלקה על ארכה. ושבה חלקה אם נשאר ממנה ברחבה ששה טפחים ויהיה עליה שלשה החבלים מקושרים הקצוות (כזה) הנה כן יטמאו במדרס הזב ואם נשאר ממנו פחות הנה הן לא יטמאו ובתוספתא אמר ואם מתחלה עשאה לכך אפילו פחות מכאן טמאות ואמנם זה השיעור הנזכר בכאן הוא בשירי מחצלת וכבר בארנו שהקנוב הוא חתוך הקצוות היוצאין מהאריגה והנה היא תטמא במשכב הזב ואין הלכה כר"י והלכה כחכמים: 
+
+Chapter 21
+
+
+
+Mishnah 1
+
+נבאר השמות מזאת ההלכה ואחר נגיד עניניה ונאמר כי האורגים יעמידו להן שתי קורות אחד ממעל להן ועליה כרוך השתי והשניה קרובה לארץ וכל מה שיארגו מן הבגד כרוך עליה והשתי נמשך בין שתי הקורות שם הקורה העליונה נקרא כובד העליון ושם השפלה כובד התחתון: ונירים. הן חוטין הארוגים על הקנה אשר בעבירה יגבהו קצת החוטין ויעשו דרך ילך בו האריג בחוט: וקירוס. הוא כמו מסרק אשר יכו בו האריגה ויחברו בו החוטין: וחוט שהעבירו על גבי הארגמן. הוא החוט הנדבק ביריעה כונת הרוקם להעזר בו בהתכנס רקם היריעה בארגמן וכאשר השליך האורג החוט והכה במסרק ונשאר קצת החוט היוצא משפת היריעה וזה החוט יקרא עירה מענין תלייה לפי שהעירה הוא הנתלה הדבק ואם היה כונת האורג שיעזוב זה החוט יוצא משפת הבגד וישליך חוט אחר זולתה הוא עירה שאינו עתיד להחזירה ואם היה כונתו שישוב זה החוט בעצמו באריגת הבגד מהצד האחר כמו שיעשה האורג תמיד שהוא ישוב החוט מיד ליד הנה זה החוט יקרא עירה שהוא עתיד להחזירה: ונפש המסכת. הוא חוט הערב אשר ילך בתוך האריגה בין חוט השתי קודם שיכה במסרק ויחבר אותו אל הארוג מהבגד: ובשתי העומד. הוא השתי הנמשך בין שתי הקורות: וכפול שהעבירו על גבי ארגמן. הוא חוט המוכפל המחובר ביריעה אשר ירקם בו הרוקם עם הארגמן: ואימה. הארג אשר בארך המסרק אשר עליה המטוה כפול ולזה תקרא אלריב"ה אימה לכפילת הפשתן עליה ועם זה המטוה אשר על המסרק יאמר צמר שעל האימה ובתנאי שיהיה ג"כ מחובר בארג: ואשוויה. הכוש אשר עליו המטוה אשר ירקמו בו והוא מחובר בבגד: ופיקה. כוש קטן יוכפל עליו המטוה עד שישוב כמין כדור וכל זמן שנשאר מהמטוה כפול על הפיקה הוא אמרו עד שלא פירעה וכאשר הוסר המטוה ממנה עד שנתגלה ונראה הוא אמרו משפירעה ופירעה הוא הגלוי כי פרעה אהרן וזהו באור אלו השמות ואמנם ענין זאת ההלכה הוא מה שאפרש וזה שהשרש אצלנו שלא יטמא בשאר טומאות זולת הצרעת אם לא הארוג לבד למאמר יתברך (ויקרא י״א:ל״ב) או בגד או עור עד שיהיה בגד ואמרו מה בגד טווי ואריג אף כל טווי ואריג ואם היה הבגד בעת אריגתו ונטמא ממנו במת כבר נטמא וכבר בארנו דין בגד שנטמא במת מהו בפתיחת דברינו ואמרנו כי כאשר יגע באחד מכלי הטומאה או בחוטין הנדבקים באריגה כדין אשר יגע בדבר המחובר חבור חזק נטמאה וכאילו כבר נגע בבגד שנטמא ודין כאשר נגע במה שהוא חוץ לבגד הארוג ואינו מחובר בו כמו העץ והנייר והמסרק או במה שהוא מחובר אבל הוא בלתי נאות עליו כמו עירה שאינה עתיד להחזירה שהוא כמי שלא נגעו בבגד שנטמא במת: 
+
+
+Mishnah 2
+
+הכונה בזאת ההלכה כמו כונת אשר לפניה ולזה שהוא יאמר כי כאשר נטמאה העגלה או המחרישה או הדברים המחוברים בהן יחשב כמו הדבר אשר נטמא וכבר בארנו בפרק י"ד מזאת המסכתא העול והקטרב שהן מכלי העגלות וציירנו זה. ועין הוא הטבעת אשר תעשה מהבגד הנכנס בצואר הבהמה כדי שלא תתנגע בקצות הקטרב: ועבות. הדבר אשר ימשיכו בו העגלה ותתקשר בהן: וחרב. עץ דמיון סייף ניתן בעץ המחרישה מחובר בו והוא אשר בו יחזיק המחרשת בידו: וכורך. הוא עץ המעוות אשר ירכיבו בו והוא דומה למרכב האדם והוא אשר יתפשט עם שטח הארץ ולזה תקרא כורך: וביצול. הוא בית יד המרכב במחרישה אשר יטה בה המחרישה כאשר ירצה והוא נגזר מתרגום (שמות כג) לא תטה אשר הוא לא תצלי: ועין של מתכת. טבעת ברזל: ולחיים. שני עצים בקצה העול: ועריים. אלתא אקאת ואין הלכה כר' יהודה: 
+
+
+Mishnah 3
+
+תמונת המגירה מפורסמת ממה שאבאר שני עצים הנצבים אשר יחזיקו היד בכל אחד מהן בעת שינסרו יקרא כל אחד מהן יד מגירה וחוט השיער אשר יקשרו בו המגירה בעליונו שני העצים הנצבי' הוא אשר יקרא חוט ומשיחה לפי שהוא כבר היה חוט וכבר יהיה משיחה והעץ הארוך אשר באמצע אלו שני העצים והוא על ארך ברזל המגירה הוא אשר יקרא אמה וכן בקצות הברזל שני עצים נמשכים קטנים יקראו סניפין והן יסבבו בשני העצים הנצבים בעץ שלישי וגם כן מחודד יפתולו בו החוט אשר ממעל שני העצים עד שתתקיים ותתחזק קצתו בעץ האמצעי הנקרא אמה וזה כולו מבואר מצורת המגירה: ומכבש של חרש. הוא כלי אשר יעמידו בו הנגרים העצים העקומים. וקשתנית קשת המקבת שאוחז ידו עליו בעת שנוקב: ומסר גדול. צורתו ג"כ ידועה וזה שיעשה מרובע ארוך מעץ דק והמגירה באמצע וזה המרובע יקרא מלבן של מסר הגדול: ואמרו ביתר ובקשת. ירצה בו אם נטמא החץ והוא על הקשת הנה אשר יגע ביתר או בקשת טהור והוא אמרו אף על פי שמתוחה טהורה ואע"פ שהיתה הקשת והחץ בו: ואישות. מין מהחגב והיא בריה שאין לה עינים כמו שביארנו במו"ק (דף ו:) ותהיה גם כן בקשת ויתר ובו חץ ברזל ואמר כי כאשר נטמא חץ הברזל הנה המצודה טהור לפי שלא יתחבר בין החץ והקשת ור' יהודה אומר שכל מה שתהיה בקשת מיתר הנה הציידין כולן תטמאו בהטמאות החץ ואין הלכה כרבי יהודה: 
+
+
+Chapter 22
+
+
+
+Mishnah 1
+
+דלופקי. הוא שולחן מוכן לשתיה והוא ארוך ובו מקומות לכלי היין ולכלי הפירות ותקרא אצלנו מנקלה: ושיש. אבן גלל והמבואר שאם חיפן כולן בשיש ולא יניחו ממנו מקום שהן טהורים לפי שהכלים המכוסים לא יקבלו טומאה כמו שביארנו ואין הל' כר"י: 
+
+
+Mishnah 2
+
+אמר כי כאשר הוסר מהשלחן אחד מן השלש רגלים אשר לו הנה הוא אינו ראוי לאכול עליו ואם נטלו כולן הנה ראוי לאכול עליו כמו טבלא כשחישב עליו והוא יקבל טומאה ור"י אומר שלא תצטרך למחשבה כל זמן שתכשר לאכול עליו הנה הוא יקבל טומאה וכן הדין בדלופקי: 
+
+
+Mishnah 3
+
+כסא וספסל ודרגש ושרפרף. כולן מינים מהכסא התחלפו שמותם לפי התחלף תמונתן וגדולתן וקטנותן: וקתדרא. תיבה מעץ ישבו בתוכה הנשים שמותם טמאריי"ה ואמר ניטל אחד מראשיו רוצה לומר אחד מהצדדין אשר אצל ראש הכסא: 
+
+
+Mishnah 4
+
+כסא הכלה. הוא המחופה באבנים ודומיהן והוא אשר יקראוהו חפוי וכאשר הוסר ממנו הרי הוא כאילו נשבר ולזה לא יטמא מדרס וב"ש אומרים שהוא כסא עץ וראוי לישב עליו ולזה טמא מדרס ואע"פ שהוסר החפוי: מלבן של כסא. הוא מרובע יורכב על הכסא וישב למעלה ואמרו <small>[צ"ל ואמר שמאי]</small> ב"ש שהוא יטמא מדרס כשישב עליו ואם לא ישב עליו לבדו הנה אם קבעו כסא בעריבה הוא טהור ולא יטמא במדרס לחבורו בעריבה אשר לא תטמא במדרס כמו שביארנו בפרק עשרים ואמר שמאי שאפילו היה הכסא מעריבה ר"ל שנמצא עם העריבה מעץ אחד הנה הוא טמא מדרס אם ישב עליו ואין הלכה כשמאי: 
+
+Mishnah 5
+
+כאשר לא יהיו חפויו בולטים על שטח הכסא אבל שוין עמו הנה הוא טמא מדרס ואפילו הוסרו קצת החפוים לפי שיהפכוהו על פניו וישבו עליו הפוך כמו שהראתי לך קודם כאשר לא היו חפויו בולטין עד שימנעו מלהפוך אותו על פניו: 
+
+
+Mishnah 6
+
+זאת התמונה מהחפוי מפורסם אצלם והיה להן יוצא ובא הוא בתוך החפוי וחפוים רבים יוצאים מזה והן חפוייו החצונים ומתמונתו הוא מבואר כי כאשר ישאר אחד מן החפויין הנה נשאר בתמונתו ולזה יטמא מדרס ור"ש יתנה כשישאר מן החפוי הפנימי והוא רחב טפח ואין הלכה כר"ש: 
+
+
+Mishnah 7
+
+ידוע שהכסא אמנם נעשה לישב עליו והוא העיקר ואמנם יטמא במדרס הזב וכאשר בטל ממנו זה הענין יטהר מן המדרס בהסרת החפויין ואע"פ שנשאר בו בית קבול שהוא לא יטמא משום כלי קבול כשלא נעשה להיות כלי קבול הנה כבר בטל ממנו עיקר הדבר אשר נעשה בעבורו והוא המושב ואיך ישאר בו דין המתחדש בו והיותו כלי קבול ואין הלכה כרבי עקיבא והלכה כר' יהודה לפי שהכל הולך על השרשים אשר קדמו לחכמים בפ' י"ט: 
+
+
+Mishnah 8
+
+זאת השידה היא המוכנת לה בית קבול בעליונה ובו בית קבול בשפלותה: והדפין. הן הדפין אשר בצדדין: וישיבת הסתת. המקום אשר ישב בו המסתת והוא יכין לו מקום ישב בו בקצה העץ ואבן על הקצה האחר והלכה כחכמים: 
+
+
+Mishnah 9
+
+כבר ביארנו כופת שהיא חתיכת עץ ואמר כי כאשר יוקח זה העץ וסרקו או כרכמו לעשות ממנו פני הכותל הנה הוא כאשר היה לו צורת כלי ויטמא כמו שיטמא כלי עץ וחכמים אומרים שהוא לא יהיה מכלל הכלים בעבור הכרכום לבדו עד שיחוק בו מעט שישתמש בו ואז תהיה כלי וכבר ביארנו בפרק כ' שהסל והכלכלה והדומה אליה לא תטמא משום מושב ואמר כי כאשר מלאוהו מוכין והן חתיכות צמר ופשתן ותיקנן והאחד ממנו מוך עוד ארג סבכה ע"פ זה הסל או הכלכלה אז יהיה ראוי למושב ויטמא מדרס ותרגום סבכה סרדא והלכה כחכמים: 
+
+
+Mishnah 10
+
+אסלה. כדור מברזל ובו מקום ישבו עליו בעת הצורך לבית הכסא ועליו כסוי מעור יכוסה בו: וטרסקל. סל קטן ולו חפוי מעור ג"כ מחובר וכאשר הוסר הכסוי ישאר בלתי אינו ראוי לדבר לא שישב עליו לקטנותו ולא לשום בו דבר להעדר הצדדין: וכסא המרחצאות. הם משיש ואמר שהוא אם היה לוח משיש ולו שני רגלים מעץ וישב הזב על זה הכסא שהוא יטמא ר"ל שרגליו יהיו משכב עם היות השיש עצמו לא יטמא ואם היה אחד משני הרגלים של שיש ג"כ הנה הכל טהור לפי שהוא כסא של אבן: ואמרו ששיגמן כמו מאמר ששעמן ושעם הוא הגמי והכונה בזה כי כאשר נמשכו עד שש?ו לוח אחד והבלנין ישבו עליהן והמים ילכו תחתיהן אומרי' חכמים שהן לא יטמאו במדרס הזב באשר עשייתם הוא לילך המים תחתיהן ויעשה מן הקני' והקני' יגביהן ויעשו ג"כ מן גמי ישליכו עליו הבגדים וידליקו האש בקטורים עד שיתקטרו הבגדים ושמו בל' ערב קנקלין ושמו המפורסם במצרים אלמיש"ן ואם היו בו שני מקומות יקבלו הבגדים ישוב ככלי קבול ואם היה עשוי ככוורת והוא שתהיה עוברת משני הצדדין הנה הוא לא יטמא והלכה כחכמים: 
+
+
+Chapter 23
+
+
+
+Mishnah 1
+
+כדור. הוא הכדור ישחקו בוי ואימום. הוא דפוס של מנעל: וקמיע ותפילין ידועים. ואלו המנויין כולן חיצוניהן מעור ובתוך הכדור סובין או מוכין וכן האימום ובתוך הקמיע והתפילין בתים הכתובות בו. ואמר כי כאשר הכלי נגע במת והיה זה הכלי אב הטומאה אחר נקרע העור הנה אשר יגע בדבר אשר הוא תוך העור טהור לפי שאינו מעצם הכלי ולא מחובר אליו: ואוכף. הוא דמיון המרדע מפורסם הצורה וירכבו עליו: 
+
+
+Mishnah 2
+
+לשון התורה בזב וכל המרכב אשר ירכב עליו הזב יטמא (ויקרא ט״ו:ט׳) הנה הוא ימנה הדברים אשר ירכב עליו הזב ואע"פ שיש בינו ובינם מסכים הרבה הנה הוא יטמאם ויתחייב להן דיני המרכב כאשר הן נעשים לרכיבה: וזריז האשקלוני. הוא חגורה רחבה תרגום ויחבש וזריז: ועביט. עגלה יעשו על גב הגמל וירכבו עליו תרגום (בראשית ל״א:ל״ד) בכר הגמל בעביטא דגמלא: וטפיטן של סוס. סרג אלפרס ואמר ר' יוסי שהטפיטן לא יהיה מרכב הזב אבל אמנם יהיה מושב שלא נעשה לרכיבה אלא לעמוד עליו וכבר ביארנו בפ"ק שמנה עשר שהזב כאשר עומד על דבר אשר יטמא במדרס הזב הנה ישימהו מושב: וקומפון. שדה ששוחקים בו המלכים שמו בלשון יון קומפון ובלשון לעז קמפי אולם אוכף הנאקה. הנה הוא יטמא משום מושב והוא ענין אמרו טמא לפי שהוא ישב עליו ואין הלכה כר' יוסי: 
+
+
+Mishnah 3
+
+בעבור שקדם מחלוקת בין ר' יוסי וחכמים בטפיטן של סוס אם הוא מרכב או מושב וכן אמרנו באוכף של נאקה שהוא מושב לא מרכב שאל ואמר מה בין מרכב למושב שזה אב הטומאה וזה אב הטומאה ואמר שהמרכב חלק מגעו ממשאו לפי שהאדם אשר יגע במרכב הזב יטמא ולא יטמא בגדים בשעת מגעו ואשר ישאהו הוא טמא ומטמא בגדים בשעת נשיאותו אולם המושב שוה בו הנגיעה והמשא שהוא מטמא בגדים וכבר הקדמתי אלו השרשים כולן וביארנו ראייתם בפתיחת דברינו בזאת המסכתא עם הפרק הראשון ממנו ואנחנו נבאר זה ג"כ בזבין: והתפית. הן עצים ישימו אותן על גבי החמור ויעתקו עליהן המשואות ואי אפשר לאדם לרכוב עליו אם לא בשנוי נקביו או בהסרת העצים אשר בין הנקבים ושם זאת התמונה האוכף הפרסי: 
+
+
+Mishnah 4
+
+הרי אלו טמאים מדרס. ואע"פ שלא נעשו לישב עליהן ואמנם נעשו בחק המת אשר אין לו משכב ומושב כמו שביארנו בפתיחת דברינו: ומשבר של חיה. הוא הכסא אשר יעשה לאשה ההרה לישב עליו אצל הלידה כמו (ישעיהו ל״ז:ג׳) כי באו בנים עד משבר: שהוא כורם עליו. ישים עליו הבגדים עד שיהו מקופלים ואין הלכה כר' יוסי: 
+
+
+Mishnah 5
+
+חרם. שם השבכה אשר יצודו בו הדגים וכן רשתות ומכמרות שם סבכות הציידים והן כולן מל' עברית. אמר (חבקוק א׳:ט״ו) יגורהו בחרמו ויאספהו במכמרתו ואמר (איכה א׳:י״ג) פרש רשת: וזוטו. הוא שפת הסבכה והוא מקום דומה לכלי צר הפה מאד והוא בדמיון בגד ולזה הוא טמא: ומדף. הוא לוח מסובך מעץ ובזה העץ מסובך דבר יחזיק בה הצייד מרחוק וכאשר ינוח העוף בזה הכלי ינתק החוט ויפול עליו זה הלוח: פלצור. הוא מעץ ג"כ יצודו בו העופות: ומצודות הסכרים. מצודות יפסיקו המים בימים עד שיתקבצו שם הדגים ואחר יוציאו המים וישארו שם הדגים וזאת המצודה צורות מפורסמות אצלן ויקראו סכרים להיות חותכים דרך המים וסוכרין מעבריהן כמו (בראשית ח׳:ב׳) ויסכרו מעינות תהום: והאקון. הוא הסל אשר יצודו בו הדגים והוא מפורסם אצל הכל: והרטוב. מכלי ציידי העופות והוא מכלי עץ: והכלוב. הוא גאביא"ה בלע"ז מלשון ככלוב מלא עוף (ירמיהו ה׳:כ״ז): 
+
+
+Chapter 24
+
+
+
+Mishnah 1
+
+לא יעלם ממך בכל זה הפרק השרש אשר קדם זכרו והוא אמרם כל הטמא מדרס טמא טמא מת וכן כאשר תשמע תמיד מדבר מהדברים שהוא טמא מת אין הכונה שהדבר לא יטמא בטומאה מן הטומאות זולת טמא מת אמנם הכונה שזה הדבר לא יטמא במדרס הזב ויהיה מושב אבל הוא מטמא במת ובשאר טומאות ובמגע הזב ויהיה ראשון לטומאה לא אב לפי השרשים הקודמים בפתיחה ואחר שתשמור זה הענין לא ישאר בזה בלתי ביאור השמות עם ההערה על קצת ענינים. וכאשר היה התריס כפוף ר"ל הפוך השפה הנה ראוי למושב וזה טמא מדרס: וקונפון. הוא שדה. ודיצת הערביים הוא תריס קטן יקרא אלאגפ"ה אין ראוי לדבר זולת ללעג ולשחוק: 
+
+
+Mishnah 2
+
+זה מבואר וכבר הקדמתי שרשו וביאור אלו השמות כבר קדמו גם כן: 
+
+
+Mishnah 3
+
+הבאה במדה. היא אשר תחזיק ארבעים סאה בלח שהן כוריים ביבש שהיא לא תטמא באופן מאופני הטומאה כלל כמו שביארנו בפרק י"ב <small>[צ"ל ט"ו]</small> מזאת המסכתא וכבר הקדמתי ביאור שרשי שארית ההלכה בפרק כ': 
+
+Mishnah 4
+
+הבאה במדה. אשר תחזיק מ' סאה כמו שהתבאר למעלה וביאור שארית זאת ההלכה בי"ט מזאת המס'. 
+
+
+Mishnah 5
+
+תרבוס. כלי מעור ואשר היא אצל המקיזים יעשו לישב עליה או לסמוך עליה ולזה טמאה מדרס ושרש זה כבר התבאר בפרק כ' והעור אשר יעשה להשיר עליו הזיתים אינו כלי ולזה אין בו טומאה כלל: 
+
+
+Mishnah 6
+
+בסיס. היא תושבת תרגום כנו בסיסיה ואלו הדינים ראוין להן לפי תמונתן ומה שנעשו אליו ובעבורו שכל מה שנעשה למושב טמא מדרס וכל מה שיהיה מן הכלים לא נעשו למושב הנה הוא טמא טמא מת ושאר הטומאות כמו שהשרשנו בראש זה הפרק וכל מה שאין עליו צורת כלי בשום פנים הנה הוא טהור מכל טומאה ר"ל שלא יקבל טומאה כלל: 
+
+
+Mishnah 7
+
+פנקסיות. הן כל שתי לוחות מזדווגות יהיו לסופר או לזולתן ושם פנקס על האמת אמנם הוא לסופר ואפיפורין הוא כסא של פרקים כאשר יתפשט יהיו שתי לוחות וישב הסופר עליו וכאשר יתקבץ ישוב לוח אחד וצורתו מפורסמת אצל האנשים כולן וכבר בארתיו לך בפ' ט"ז: בית קבול שעוה. מקום ישימו בו השעוה וכבר בארתיו לך בפ' י"ז: וחלקה. הוא לוח פשוט אין לו בית קיבול ולא כלי קיבול ולא תורת כלי עליו יהיה מפשוטי כלי עץ לקטנותו ולזה טהור מכלום: 
+
+
+Mishnah 8
+
+זגגין. בעלי הזכוכית שהם יסדרו עליו כלי זכוכית כאשר נעשו: ושל סרגין. אשר ישימו עליו השבכין תרגום שבכין סריגין: 
+
+
+Mishnah 9
+
+משפלות. הוא כלי הנקרא שדריא"ש: והפוחלץ. ידמה שבכה מחבלים יעתקו אותו על הגמלים ומפורסמת היא אצלן וידונו עליה שלא תטמא כלל לפי שהיא אינה צרת הנקבים כמו משפלת של תבן ויהיה כלי קבול ואינן ראוין לישב עליהן לעובי חבליהן ולזה לא תטמא במדרס ולזה היא טהורה מכלים: 
+
+
+Mishnah 10
+
+כבר יעדנו בפ"כ בביאור המפץ ומשפטו בזה המקום ואומר שהאריגות הפשוטות אשר יארגו מהאמרינ"ש והקנים והגמי והגומא וכפות התמרים והחריות והדומה לזה הוא אשר יקראו מפץ ושמור התנאי אשר התנינו באמרנו פשוטות שהן בדמיון המחצלאות וידוע שכבר יעשו מאלו האריגות כלים כמו הקופות והסלים והדומה להן והן מכלל כלי עץ כמו שביארנו פעמים לפי שיש להן בית קבול אולם זה המפץ כבר התבאר בהש"ס בגמרת שבת (דף פד.) שהוא טמא במדרס וטמא טמא מת ר"ל בשאר הטומאות אבל אין לו טהרה במקוה כלל ואמנם טהרתו כשיחתך עד שישאר ממנו פחות משיעור טומאתו שהוא ששה על ששה כמו שהתבאר בכ"ז מזאת המסכתא וזה הדין אשר יחד בו המפץ ושמע לשונם בזה וזה שהוא אמרו שם מדרס כלי חרס מנא לן דטהור ר"ל מאיזו ראיה נלמד שכלי חרס לא יהיה לו משכב הזב שכאשר ישב עליו הזב לא יהיה אב כמו שביארנו בפתיחת זאת המסכתא ולקחו ראיה על זה מאמרו הש"י (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו מקיש משכבו לו מה הוא יש לו טהרה במקוה אף משכבו יש לו טהרה במקוה לאפוקי כלי חרס שאין לו טהרה במקוה כפי מה שהתבאר בתורה שאין לו טהרה אלא שבירה והקשו בעלי הש"ס ואמרו (שם) מותיב רבי אלעי מפץ במת מנין ודין הוא ומה פכין קטנים שטהורים בזב ר"ל שטהורים במשכב הזב לפי שהן אינן ראוין למשכב טמאים במת מפץ שטמא בזב אינו דין שיהא טמא במת ור"ל המפץ אשר יטמא במשכב הזב שהוא ראוי למשכב והש"י אמר כל משכב הנה התבאר בזאת הברייתא שהמפץ טמא במשכב הזב ואמרו אמאי והא לית ליה טהרה במקוה הנה כמו שיטמא המפץ במשכב הזב אע"פ שאין לו טהרה במקוה כך אפשר שנאמר שכלי חרס יהיה טמא במשכב הזב אע"פ שאין לו טהרה במקוה ותירצו שם על זאת הקושיא ואמרו תרי קראי כתיבי כתיב ואיש אשר יגע במשכבו וכתיב (שם) וכל המשכב אשר ישכב עליו הא כיצד יש במינו אע"ג דלית ליה טהרה במקוה אין במינו מקיש משכבו לו ופירש רבי יוסי הלוי גאון ז"ל זה המאמר שהמפץ כאשר יש במינו מה שיטהר במקוה והן הכלים הנעשים מזאת האריגה בסלים ובקופות הנה הוא יטמא במשכב הזב ואע"פ שאין לו טהרה במקוה וזהו ענין אמרו יש במינו אע"ג דלית ליה טהרה במקוה אולם החרש אשר אין במינו מה שיעשה ממנו דבר שיש לו טהרה במקוה הנה הוא לא יטמא במשכב אבל נאמר מקיש משכבו לו וביאר גם כן טעם אשר התחייב שיהו הכלים הנעשים מהמפץ יש להן טהרה במקוה והמפץ עצמו אין לו טהרה ואמר שהטעם בזה שהקופות והסלים והדומה להן נכנסות במאמר הש"י באמרו (במדבר י״ט:ט״ו) כל כלי ומאשר כלל בו הטומאה בכלל הכלים ג"כ תטהר במקוה כי בכל מה שגזר בו הטומאה אמר במים יובא זולת כלי חרס אולם המפץ הנה אינו בכלל כלים ואמנם חייבנוהו טומאת מדרס ברבוי מאומרו כל המשכב אשר משמעו כל מה שראוי למשכב וזאת המחצלת ראויה למשכב כמו שביארנו עוד חייבנוהו ג"כ טומאת מת מק"ו כמו שקדם מפני מה שאמרנו כי דבר אשר לא יטמא במדרס יטמא במת וזה המפץ אשר יטמא במדרס כ"ש שהוא יטמא במת וכאשר נתרבה לטמא אמרנו נהי דאיתרבי לטומאה אבל לטהרה לא דלא אשכחן בזה קרא כלל לא לטומאה ולא לטהרה וזה הטעם אצלי יותר טוב ממה שנאמר עליו. הנה כבר התבאר לך מכל מה שקדם שהמפץ אין לו טהרה במקוה כמו שבא לשון הש"ס ושמור זה השרש הגדול ויתבאר לך ג"כ מהמפץ על אמתתו ולא אצטרך בביאור אלו השמות במה שעתיד: ושל צבעין. אשר ישימו עליו הצבעים הבגדים: ושל גתות. אשר ישתמשו בו בשעת הגתות לכסות הענבים והזיתים או לאוספן עליהם: 
+
+
+Mishnah 11
+
+המקבלים כשיעור. אם תקבל החמת ד' קבין והתורמיל ה' קבין כמו שהתבאר בראש פרק כ' וכבר ביארנו בפרק העשירי שכל מה שיעשה מעור הדג לא יקבל טומאה וכבר הקדמתי לך בי"ז כי כל שבים טהור: 
+
+
+Mishnah 12
+
+לשטיח. לפרוש אותו על הארץ ולישב עליו: לתכריך כלים. יכרכו בו כלים כגון סכינים או מחטין או מספרים: ושל רצועות. שהוא מוכן לחתוך ממנו רצועות ומנעלים ומה שדומה לזה: 
+
+
+Mishnah 13
+
+סדינים. ידועים: וילון. מסך: ושל צורות. שיש בו צורות והונחו לעיין בהן הרוקם ויעשה כמותן: 
+
+
+Mishnah 14
+
+מטפחת. מנטיל. ואמרו בכאן של ידים רצה לומר העשוי לקנח בה את הידים: 
+
+
+Mishnah 15
+
+פרקלינין. יעשו צורת יד מעור ילבשהו האדם הצייד על ידו וישאו ביד ההוא העופות בעלי הצדה ושמותם מפורסם בערבי אלקסא"ט: וקייצים. הם המיבשים הפירות הלחים כתאנים וענבים וכבר התבאר וידעת שם הקייץ: 
+
+
+Mishnah 16
+
+סבכה. היא כפה ישאוהו הנשים על ראשן והיא סבכה דקת הנקבים מאד ולזה נקרא סבכה עד שיראה השער מתחתיה וכאשר היא של ילדה ראויה לישב עליה ולזה נאמר בה שהיא טמאה מדרס ושל זקנות אינה ראויה למושב לגודל נקביה או לתכונת מלאכתן ושל יוצאת החוץ שהיא מוכנת כאשר תצא מבית לבית ישאו אותה על ראשן וכבר פירשו יוצאת החוץ מענין הפרסום תרגום (בראשית לד) הכזונה הכנפקת ברא הכוונה בזה שזאת הסבכה אינה כלי: 
+
+
+Mishnah 17
+
+מהוהה. בלויה: בריאה חזקה. וענין הולכים אחר הבריאה ואחר הגדולה ואחר הפנימית שאם היתה זאת אשר הולכים אחריה כבר נקבה כמוציא רמון כבר נטהרה ואע"פ שהאחרת הדביקה בהשלמה ואמר ר' שמעון בדמיון זה כי כאשר נקב קרקע המיחם באש ולקח כף מאזנים של נחשת והדביקו בקרקע המיחם לחזק אותו אם הדביקה מבפנים הנה המיחם נשאר בדין שלו ויקבל טומאה ואם הדביקו מבחוץ הנה יראה בו הדביקה והוא טהור ואם הדביקו מצד המיחם להיות צדו ג"כ כבר נקב וחלש הנה הוא טהור על כל פנים ואין הלכה כר' שמעון. ושרשי זה הפרק כולו כבר הקדמתי לך וזה שכל מה שאינו ראוי למשכב או אפילו ראוי אבל לא נעשה למשכב הנה הוא טהור מן המדרס ויטמא במת ובשאר טומאות מפני שהוא כלי כמו שהשרשנו בפרק כ' מזאת המסכת וכל מה שאמר בו בזה הפרק טהור מכלום הנה הוא אם להיותו מחמר לא יקבל טומאה כמו כלי אבנים וכל מה שבים כמו שהתבאר בעשירי או להיותו מכלי עץ מחזיק ארבעים סאה כמו שהקדמנו בחמשה עשר בזה או להיותו אין תורת כלי עליו או היות זה הדבר אינו ממשמשי אדם לפי מה שהשרשנו בפרק שביעי ובזה השרש היה תרבוס של זיתים ומפץ של גתות וסדין של צורות והדומה להם לא יקבלו טומאה כלל והבן אלו הענינים שהן העיקר אשר בו תשפוט כל טומאה וטהרה על הכלים אשר תדע אמתת שמו במשנה או לא תדע: 
+
+
+Chapter 25
+
+
+
+Mishnah 1
+
+כבר ביארנו בפתיחת זאת המסכתא שמשקין טמאים יטמאו הכלים מדרבנן ואמר בכאן שיש להם אחוריים ותוך ר"ל דין אחוריים ותוך וזה כי כאשר נטמאו אחורי הכלים במשקין טמאים לא נטמא תוכו אבל יהיו אחוריו טמאים ותוכו טהור וכבר זכרנו זה פעמים במה שקדם בביאור המשנה ופירושה בחגיגה (דף כב:) אולם כלים שנטמאו במשקין טמאים מתוכו הנה הוא טמא כולו וא"ר מאיר שזה הדין לא יהיה אלא במה שיש מבואר על אופן מהפרסום ואז נאמר כי כאשר נטמאו אחוריו לא נטמא תוכו אולם אם לא היה לו בית יד יורה על אופן מהפרסום כאשר נטמא במשקין בין מתוכו בין מאחוריו נטמא כולו ותרגום שבר תבר ולזה נקרא תובר להיותו נשבר והקבוץ תוברות ואין הלכה כרבי מאיר. ענין אין לו אחורים רוצה לומר שאין לו אחוריהם חלוק מתוכן אבל כאשר נטמאו אחוריהן במשקין נטמאו כולן והלכה כר' יהודה: 
+
+
+Mishnah 2
+
+חרחור. הוא הברזל הדומה לרומח יהיה בקצה המרדע ודרבן ברזל הוא בקצה השני <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAACsAAAB8AQAAAADYrXQiAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAuElEQVQoka3TUQrCMAwG4IhgX4RcQCjewBv0wWuJqwj6uCN4lYkPXqPeII97GJ02/4RVZAxdXz4ISQg0oVYfjUNYIZMIwCuRVolmppn1Vgl35VEq14tys8ApR3ACi44CwW90BQdQoVnFwCiyxhAbm4hL1uEJeBBAA+ppsBkuA0Hp4D55uQxkfjA+0w2QdxnK/JViErBS5G36aaK0ip50+c4S5y9KaXvwm2gA/0fqYmQPdjiEYtTlPAFixV+6HE7SCQAAAABJRU5ErkJggg=="> וכלל הכלי בעצו וברזליו יקראו מרדע ואמר ששבעה טפחים מעץ המרדע ממה שימשך לברזל אשר בקצה האחד אשר שמו חרחור וכן ד' טפחים מזה העץ שימשך לקצה הדרבן הנה הוא כמו תוך הכלי ומה שהיה חוץ מאלו השעורים הנה הוא כמו אחורי הכלי וכאשר נפלו משקין טמאים חוץ משבעה לחרחור וארבעה לדרבן יהיה המקום אשר נטמא ומה שיתחבר בו מחוץ טמא והשבעה אשר ימשך לחרחור או ארבעה לדרבן טהור כדין כלי שנטמא אחוריו לא נטמא תוכו ור"מ אומר שאפילו נפלו משקים טמאים על קצה תכלית המלמד נטמא כולו ואמנם נזכרו אלו השעורים לשירים ר"ל כאשר נשברו אם נשאר ממנו אלו השעורין הרי הן יקבלו טומאה שאפשר שיעשו בהן מעין מלאכתם ואם נשאר ממנו פחות מזה השיעור הנה הוא שברי כלים ולא יטמאו והלכה כרבי יהודה:  
+
+Mishnah 3
+
+זומא ליסטרא. כלי ברזל בקצה האחד צורה והקצה השני שפוד בעל שלשה טפחים ור"ש דומה למכריע וזה שהוא יאמר שאלו הכלים כאשר נטמאו אחוריהם במשקין הנה הדבר אשר יהיה בתוכו טהור אבל הכלי כולו יצטרך טבילה כאילו נטמא כולו הנה לענין שנטמא הכלי בעצמו אמרו <small>[צ"ל אמר]</small> אין להם אחורים כר' יהודה ולזה יטבילו את הכלי לפי שכאשר נטמאו אחוריהן נטמאו כולן ולענין טומאה מה שבתוכם ישים להם דין אחורים וכאשר נטמאו אחוריהם לא נטמא מה שבתוכם והלכה כר' יהודה: 
+
+Mishnah 4
+
+הרובע וחצי הרובע. הוא שיעשו שני כלים חקוקים מעץ אחד או משני עצים מחוברין על דמיון זאת הצורה <img src="data:image/png;base64,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"> ואמרו לפני ר' עקיבא שזאת המדה הקטנה כאילו היא אחורים למדה הגדולה והשרש בו כלי שנטמא תוכו נטמאו אחוריו כמו שבארנו בתחלת הפרק וכאשר נטמא הרובע במשקין טמאין הנה ההקש שיטמא חצי הרובע אמר להן ר' עקיבא שיחס אחד מהם לשני יחס אחד ושהוא כמו שאמר שחצי הרובע אחורים לרובע כן הרובע אחורים לחצי הרובע שלא יקדם אחד מהן לשני בדבר מהדברים וזהו ענין אמרו של כת קודמים ענין זה הספור אשר אפשר בו שישים הקודם אי זה מהן שירצה והאחר נמשך אליו וכל מה שיתקיים בו קודם אפשר שיאמר בו שהוא מאוחר ודברי רבי עקיבא אמתיים:  
+
+Mishnah 5
+
+אמרו נטמא הרובע. רצה לומר כאשר נטמא תוכו וכן אמרו נטמא חצי הרובע אין חולקין את הגביין לא נעמיד הצדדין עד שנאמר קצת זה השטח טהור וקצתו טמא אבל טהור הרובע והחצי רובע טמא ואע"פ שהוא שטח אחד. עוד חזר על אלו הפרקים הקודמים כולן והוא אמרו הרובע טמא וחצי הרובע טהור או הרובע טהור וחצי הרובע טמא ואמר כשהוא מטביל מטביל את כולו ואע"פ שאינו כי אם אחד משני החלקים אותו שנטמא לפי שהוא עצם אחד ואין הלכה כר"מ: 
+
+
+Mishnah 6
+
+כני כלים. מושבותם: ואוגניהם. צואריהם: ואזניהם. האזנים אשר יצאו מעצם הכלי וירכיבו בהן הבית יד כמו שיעשו בקיתונות ובקדרות של נחשת: וידות הכלים. הבית יד שלהן ומבואר הוא שאמרו בכאן שנפלו עליהן משקין ירצה בו משקין טמאין וכבר ידעת שטומאת משקין לכלים מדרבנן כמו שבארנו ותכלית מה שחייבו הטומאה לכלי עצמו אולם כאשר נפלו משקין טמאין על פיו או על אוגנו מבחוץ או על אזנו הנה לא יטמא שאלו הדברים כולן הן נבדלים מהכלי וכן הבית יד ואפילו היה לו בית קבול לפי שתכלית מה שגזרו שיטמאו כלים לא שיטמאו ידות הכלים והמאמר כולו מבואר: 
+
+
+Mishnah 7
+
+בית הצביעה. מקום בעובי ראש הכלי כדי שלא יכניס ידו בשפלות הכלי וא"ר טרפון שבעריבה גדולה לבד אשר יהיה בו דין בית הצביעה ר"ל כי כאשר נטמא גב הכלי לא נטמא בית צביעתו ור' עקיבא אומר בכוסות לבד זה הדין כי כאשר נטמא גב הכוס לא נטמא בית צביעתו ור' מאיר אומר כי היות בית הצביעה נבדל הדין מן גב הכוס אמנם זה הענין היות היד טמאה או טהורה ר"ל כי כאשר היתה ידו טמאה והחזיקו בכלי בבית צביעתו נטמאו משקים שבבית צביעתו ונטמאת בית צביעתו בלא ספק מפני אלו המשקין הנה אחורי הכלי לא תטמא ומשקין הבאים מחמת ידים טומאה קלה מאד כמו שבארנו בפתיחה וכן אם היה גב הכלי טמא וידיו טהורות והחזיק הכלי בבית צביעתו הנה ידו לא תטמא ור' יוסי אומר שהיות בית הצביעה כנבדל מאחורי הכלי אמנם זה בידים טהורים לבד כאשר החזיק הכלים בבית צביעתו הנה ידיו כפי מה שהיו עליו מן הטהרה ואע"פ שאחורי הכלי טמאים וכל מה שתראה בזה הפרק ממה שיראה לך שהידים יטמאו מאחורי הכלי שנטמא במשקין זה הנה דעת ר' יהושע כמו שהתבאר בשלישי ממס' ידים אבל חכמים אומרים שכלי שנטמא באב הטומאה לבד הוא אשר יטמא את הידים כמו שהתבאר שם והלכה כתנא קמא אשר אמר כל הכלים יש להם בית הצביעה ואמר רבי יוסי שזה אמנם הוא שלא יטמאו ידיו בבית הצביעה אע"פ שאחורי הכוס טמאים והוא המשיל בזה משל ואמר: 
+
+
+Mishnah 8
+
+זה כולו מבואר ממה שקדם ביאורו: 
+
+
+Mishnah 9
+
+ביאור בזאת ההלכה שכל מה שנזכר בזה הפרק והוא אמרו כלים שנטמא אחוריו לא נטמא תוכו ואם נטמא אחוריו לא נטמא בית צביעתו אמנם זה לתרומה לבד אולם לקדש כלי שנטמא אחוריו נטמא כולו והוא אמרו כלי הקדש אין להם אחורים ותוך ואין להם בית הצביעה וכן ג"כ אינו מותר להטביל כלים בתוך כלים לקדש כמו שישימו כלים קטנים לתוך גדולים ויכניס הכל במקוה אבל אמנם יטבילו הכלים אחד אחד זהו הענין הצריך באלו הכלים בקדשים ואולם לתרומה מטבילים כלים לתוך כלים וזהו כולו למעלת הקדש ולגדלו וכבר נמנו אלו הדברים בכלל מעלות הקדש כמו שהתבאר בשלישי מחגיגה (דף כ:) ואמר יורדין לידי טומאתן במחשבה המשל בזה שהנה כבר הקדמתי לך שטבעת אדם מקבלת טומאה וטבעת בהמה אינה מקבלת טומאה ואם היה אצלו טבעת בהמה וחשב עליה לשומה טבעת אדם הנה היא מקבלת טומאה בזאת המחשבה והוא אמרו יורדים לידי טומאתן במחשבה וכאשר חזר אחר זה וחשב עליה להחזירה לבהמה כמו שהיתה הנה היא לא תנצל מהטומאה בזאת המחשבה והוא אמרו והמחשבה אינה מבטלת לא מיד המעשה ולא מיד המחשבה אולם אם היתה טבעת אדם אשר היא מקבלת טומאה וחשב עליה להחזירה לבהמה הנה זאת המחשבה בלתי מועילה עד שיעשה מעשה אם כשישוף אותה או שישנה תמונתה ואז תשוב שלא תקבל טומאה והוא אמרו אין עולין מידי טומאתן אלא בשנוי מעשה וכבר התבאר ענין הכלל בכללות והוא כלל אמתי לא יפול בו דבר מן התנאי והספק ושמור אותו שהוא גדול התועלת: 
+
+
+Chapter 26
+
+
+
+Mishnah 1
+
+כבר הקדמתי לך שכלי עור וכלי עץ אמנם יטמאו מן התורה בשאר טומאות מקבלים לבד ואלו הכלים אשר נמנו בכאן הן יתפשטו ויחזרו ויתקבצו ויחזירו מקבלים לפי שיש להן לולאות וקרסין יכנסו בלולאות ויחברו הכלי: וסנדל עמקי. הוא שילך בו בארץ הלחה [העמוקה] והיתה תמונתו מפורסמת כמו שזכרנו: והלדיקי. מיוחס על הארץ המפורסמת היום בלדיקין: וענין אמרו מטמאים ומטהרים שלא באומן כי כאשר הורכבו קרסים בלולאות ואפילו <small>[בלי אומן כצ"ל]</small> כלי אומן ויחבר הכיס עד שיחזרהו כלי קבול הנה הוא יטמא וכן אם היה מעשה אומן ואחר בא הדיוט ומתח הפתילים העוברים בלולאות והסיר קשורו ופשט אותו הנה הוא כבר נטהר ואמר ר' יוסי שהכלים כולם ג"כ לא יצרכו לאומן אבל כל ששם לכלי צורה יקבל בו הטומאה הנה הוא יטמאהו ואע"פ שהוא הדיוט וכן אם הפסיד ממנו זאת הצורה ואפילו הוא הדיוט הנה כבר טהר זה הכלי מטומאתו ואמנם אלו הכלים הנזכרים בכאן לפי שהן ואע"פ שהן חלולים ואין להם צורה תקבל בו הטומאה הנה הוא יקבל טומאה בזה הענין כי אפילו בלתי אומן יכול לתת אליו זאת הצורה בקלות וזה כשיתחבר לבד כאילו הן שלימין לא יעדרו צורה ולא נתלה במעשה אומן בלתי כפיפה מצרית לבד אשר היא טמאה <small>[צ"ל טהורה]</small> מיד שחותך עוביה והפסיד צורתה כי האומן לא יכול להשלימה ואיך ההדיוט והלכה כר"י: 
+
+Mishnah 2
+
+דע כי שנצות שם הפתיל אשר יכנס בלולאות הכיס ויחברהו וענין נפשט שיתפשט וישוב עור פשוט ויסור ממנו הקשה: וצרור המרגלית. הוא שעצמותו בעור ויהיה מקומו כמו כיס קטן אולם כאשר כיס מעות בעור הנה מקומו א) בית קבול אין עליו אין עליו פירוד המעות כצ"ל. (ואע"פ שאין עליו תמונה לפרוד המעות) והלכה כחכמים: 
+
+
+Mishnah 3
+
+יעשו כף מעור ישאו אותו אשר ילקטו הקוצים בידיהם שלא יזיקו אותו: הזון. אזור מעור מפורסם הצורה יקשרו אותו כמו חגורה ומזה הענין והזונות רחצו (מלכים א כ״ב:ל״ח): והבור כייר. דמיון שני לוחות מעור ישימו על הארכובות כדי שלא יזוקו בארץ העושין בעבודת האדמה כאשר יכרעו על ברכיהן: והשרולים. כמין בית יד של עור חזק יכניסהו האומן בזרועותיו כדי שיחזקו בגדי זרועותיו ולא יבטלו אותו ממלאכתו ונאמר שענין זאת המלה בלשון רומי הכנסת היד: וכבר קדם שפרקלימין הקאנש וירמוז בכאן אשר היא של קייצים כמו שהתבאר בכ"ד: ובית אצבעות. אזני' יכניסו בו האצבעות הקייצין אשר ישירו הפירות: ואוג. אלסימא"ק וכבר קדם שכלי עור אמנם יטמא מהן מקבליהן מן התורה ואלו הנזכרים לא גזרו עליהן: 
+
+
+Mishnah 4
+
+אמר כי כאשר נקב החמת והיה טהור מפני הנקב כמו שהתבאר בפ' כ' עוד קשר זה הנקב וסתם אותו הנה הוא טהור ולא יקבל טומאה מפני הנקב וזה הקשר אינו כלום ולא יתקיים עליו אא"כ הוא חמת הערביים שמדרכן לקשור החמת שלהן בקיום ובגמ' מנחות (דף לז:) אמרו האי מאן דצרייה לגלימיה לא עבד ולא כלום כמאן דשרי דמי דתנן כל חמתות צרורות טהורות חוץ משל ערביים ואמר ר' מאיר אם היה קשורו קשור מקרי כפי העת ואחר התיר אותו יחשב כאילו הוא מותר ויהיה טהור ואולם אם קשרהו והתקיים עליו שיהיה צרור עולם הנה הנקב כבר נסתם ומקבל טומאה ואמר ר' יוסי שכל החמתות ואפילו של ערביים צרורות טהורות בין צרור שעה בין צרור עולם והלכה כתנא קמא: 
+
+
+Mishnah 5
+
+לשטיח. לשטח: סקורטיא וקטבוליא. הוא עשוי לשכב עליך: עור החמור. העור אשר יקשרו באמצעיתו הדבר אשר יעתקו על החמור: עור הכתן. העור אשר יחגור אותו הפשתני בעת נפצו הפשתן תרגום פשתן כיתנא: עור הכתף. העור שמשים הכתף על כתפו: ועור הרופא. העור שמשים הרופא תחת המכה על ארכובותיו כאשר ירפא המכה: עור העריסה. עור ישימו תחת הקטן קודם שמשימים אותו בעריסה כדי שלא ילכלך מה שתחתיו מהבגדים ויתלו גם כן בצוארי הילדים עור כאשר יתחיל לישב יכסה גופו כדי שלא יטנף בגדיו בקיץ מפני השרב והוא הנקרא עור הלב של קטן: עור הסרוק. ישימו בו מוכרי הצמר הצמר הסרוק: עור הסורק. העור אשר יקשור סורק הצמר על ארכובותיו ויסרוק עליו ואלו כולן ידוע מתחלת עשייתן שהוא כבר ישב עליהן ולזה טמאים מדרס והלכה כחכמי': 
+
+
+Mishnah 6
+
+עב כסות. מכסה עור יעשה כמו תיבה שמניחין בו הבגדים ושמו מפורסם ציבה. וכן תכריך כסות הוא העור אשר יחברו בו הבגדי' ואמר שהוא ג"כ טמא מדרס. וכן תכריך ארגמן העור אשר יחברו לו הארגמן הוא טמא מדרס לפי דעת בית שמאי. עוד אמר שהעור שעשוי חפוי לכלים טהור מכל טומאה לפי שחפויי הכלים טהורים כמו שביארתי לך ואמנם חפוי המשקלות טמא לפי שהוא כלי קבול עשוי לקבלה והמשקלות עצמם אינם כלי ואין הלכה כרבי יוסי: 
+
+
+Mishnah 7
+
+כאשר היה הכלי שלם הצורה איננו חסר דבר הנה כאשר יחשב עליו שישים זה העור לשטיח או לכר או לכסת או לתכריך כסות ומה שדומה לזה הנה הוא ישוב מקבל טומאה כמו שקדם אולם אם היה חסר דבר מהמלאכות ואז יהיה ראוי לזה הדבר אשר חשב עליו הנה זאת המחשבה בלתי מועילה ולא יטמא בזאת המחשבה זולת חפוי העור אשר יהיה על המרכב והוא אשר יקרא עוצבא והוא כאשר חישב עליו לשום אותו חפוי ולרכב עליו יטמא עם היותו בלתי שלם מלאכה: 
+
+
+Mishnah 8
+
+המחשבה מטמאתן. הוא כאשר חשב עליה לישיבה יהיו ראוין ליטמא מדרס. אולם עורות העבדן כאשר ישאר בו בכונה וזה <small>[בס"י איתא שאין]</small> שהן מוכנים למכור הנה לא ישובו לטומאה במחשבה עד שיעשה בו מעשה ויכין אותו למדרס: ושל גנב. הוא כאשר גנב עור וחשב עליו למשכב הנה כבר קנהו שהוא יורד לטומאה במחשבתו: ושל גזלן אין המחשבה מטמאתן. ר"ל מחשבת הגוזל לפי שבעליו ישתדלו לבקשת הגזלה ולהוציאה מתחת ידו ולזה לא יקנהו קנין להוריד אותה לטמאה במחשבתו כאשר חשב עליו לשכיבה ורבי שמעון יהפך הענין ואמר כי כאשר יהיה גזל הנגזל יתיאש מזאת הגזילה ולזה יקנהו הגוזל ואשר יגנוב לא יתיאש בעליו ממנו לפי שלא ידע לו ענין ויאמר אולי יחזירהו וגם לא ידע אם הוא במקום מהבית עדיין ולא יתיאשו ממנו ולזה לא יתיאש הגנב ואין הלכה כר' שמעון אבל כאשר נתיאשו הבעלים הנה הגנב או הגזלן יקנה ביאוש ויוריד לו טומאה זה במחשבתו: 
+
+Mishnah 9
+
+אזמל. שם הברזל אשר יבדילו בו את העורות והנני עתיד לבאר בפרק שאחר זה ששיעור העור לטומאה חמשה טפחים ולזה אמרו חכמי' שלא ירד מטומאתו עד שישאר ממנו פחות מחמשה טפחים ואמר רבי אליעזר להקשות על מי שאמר שמעת שנבדל העור נטהר עורות הטמאות שיעשה בהן מטפחת הנה הוא טהור כי כבר נבדלו את אלה הכסתות והלכה כחכמים: 
+
+
+Chapter 27
+
+
+
+Mishnah 1
+
+הבגד. אפשר טומאתו מחמשה פנים ויתחלף שעורו בהתחלפות הצד אשר בעבורו יטמא וזה שהוא יטמא במת ובנגעים כמו שביאר בו הפסוק ושעור מה שיטמא ממנו בזה הצד הוא ג' אצבעות על ג' אצבעות והשעור הזה היותר פחות ממה שיקרא בגד והאופן השני שכל דבר ממט טמא כמו האבנטים והחגורות ואע"פ שאין ברחבם ג' אצבעות לפי שהן אע"פ שאינם בגד ולא תפול עליו זה השם הנה הוא ארוג וזה ענין אמרו משום ארוג לפי שכל ארוג טמא כאשר היה כלי כמו שקדם לנו מאמרם מה שק טווי ואריג וכו' והשלישית שהוא יטמא משום אהל ר"ל כי כאשר יעשה ממנו אהל על המת יטמא האהל עצמו והוא אמרו (במדבר י״ט:י״ח) והזה על האהל אמרו למדנו מכאן שהאהל מטמא וכאשר נטמא מאלו הפנים הנה הוא יטמא בטפח על טפח כמו שהתבאר במקומו והרביעי כאשר היה ממנו מה שראוי למושב הנה הוא יטמא במדרס הזב ויהיה משכב וכאשר נטמא מאלו הפנים מזה האופן הנה הוא יטמא בג' טפחים על ג' טפחים והחמישי אם היה ממנו כלי קבול הנה הוא מטמא מאשר הוא כלי קבול כמו שהתבאר בשבעה עשר באמרו העושה כלי קבול מכל מקום טמא וכאשר יטמא (נטמא) מזה האופן הנה הוא יטמא ביותר קטן מה שיהיה לפי שכל מקבל לא נתנו בו שעור אבל מאשר הוא מקבל יטמא ואע"פ שהיה קבולו שעור כחרדל כמו שהתבאר בשבעה עשר באמרו בית קבול שמן ובית קבול שעוה ולא באר שעור וכן צרור מרגלית לא יהיה בו שעור אבל בכל שהואי אולם ארוג השער אשר יקרא שק הנה הוא יטמא מכל הפנים אשר זכרנו זולת שלא יטמא בשלש על שלש לא במת ולא בזולתו ואמנם יטמא מן השק ארבע על ארבע או הכלים הארוגים יהיו קטנים או גדולים והוא אמרו בספרא שק אין לי אלא שק מנין לרבות את הקילקי ואת החבק תלמוד לומר שק אי שק יכול יטמא חבלים ומשיחות תלמוד לומר שק מה שק מיוחד טווי ואריג אף כל טווי ואריג וזהו ענין אמרו משום אריג כמו שהתבאר לפי שכל מה שהוא אריג משער ואפילו הוא דק הנה הוא יטמא מפני שהוא ארוג הנה השק יטמא מארבעה פנים והעור משום ג' לפי שכל שהוא אינו ארוג יחסר מן המנויין בשק משום ארוג לפי שאין אריגות בו והעץ יחסר מן העור אופן אחד וזהו שלא יטמא משום אהל שמי שעשה גת מעץ או בית כולו עץ והיה תחתיו מת הנה זה העץ לא יטמא ויהיה אהל שנטמא במת וזה שהאהל אשר שפט בו הפסוק טומאה למדנו אותו מהמשכן אשר קראו השם אהל שנאמר (שמות מ׳:י״ט) ויפרוש את האהל על המשכן וזה אמנם היה ארוג ועור לבד כמו שהתבאר בפסוק וכבר התבאר זה בשבת (דף כח.) אולם כלי חרס הנה יחסר מכלי עץ אחד וזהו שלא יטמא במדרס הזב ולא יהיה משכב כמו שבארנו פעמים לאמרו הי"ת (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו מקיש משכבו לו מה הוא יש לו טהרה במקוה אף משכבו יש לו טהרה במקוה יצא כלי חרס שאין לו טהרה במקוה הנה לא ישאר מכלי חרס אופן יטמא בעבורו זולת מאשר הוא כלי קבול לבד אמר הי"ת (ויקרא י״א:ל״ג) וכל כלי חרס אשר יפול מהם אל תוכו כל אשר בתוכו יטמא ואם אין לו תוך לא יטמא חיצונו במשקין טמאים כמו שיטמאו אחורי הכלים לפי מה שקדם באורו בפ' שני מזאת המסכתא: 
+
+
+Mishnah 2
+
+שלשה על שלשה. הם שלשה טפחים לפי מה שיהיה פחות מזה אינו ראוי למושב אולם ארוג השער כאשר היה ממנו פחות מארבעה על ארבעה הנה לא יטמא לא במדרס ולא בשאר טומאות: והמפץ. כבר בארנוהו על השלמות בפרק <small>[צ"ל כ"ד מ"י]</small> רביעי מזאת המסכתא ולא יטמא ממנו בין במת בין במדרס פחות <small>[צ"ל מששה על ששה]</small> משלשה טפחים על ג' טפחים ור' מאיר אומר כי כאשר נחתך השק ונשאר ממנו מארבעה על ארבעה ומעלה הנה הוא טמא במת ובמדרס אולם אם הותחלה האריגה ולא נשלמה אפילו היה כאשר נארג ממנו אמות רבות הנה לא יטמא עד שתשלם אריגתו והוא אמרו ותחלתו משיגמר ואין הלכה כר' מאיר ולא תעלים עיניך ממה שהעירותיך עליו בראש פ' עשרים וארבעה שהדבר אשר יאמר בו טמא טמא מת כמו כן יטמא בשאר טומאות כמו טומאת שכבת זרע ושרץ וזולתם ואולם ייוחד בטמא מת ר"ל שלא יטמא במדרס ולקח היותר חזקה מהטומאות והיא טומאת מת דרך משל ודע זה וזכרהו: 
+
+Mishnah 3
+
+העושה שנים מן הבגד ואחד מן השק. אמר כי מי שיחבר חתיכה מבגד וחתיכה משק והיה בכללו שלשה על ג' והיה בתשבורת חתיכת הבגד ממנו ב' טפחים על ב' טפחים ובתשבורת השק טפח על טפח הנה זה המחובר לא יטמא במשכב הזב כי [אם] ג' על ג' אמנם הוא שעור הבגד וזה השעור לא ישלם אלא בשק אשר שעורו ארבעה על ארבעה אמנם אם נהפך הענין והיה הנתפר שלשה מן השק ואחד מן הבגד אשר היה המחובר שעור השק שהוא ארבעה ונשלם השיעור בבגד אשר שעורו שלשה על שלשה הנה הוא נטמא במשכב הזב וכן בשאר טומאות לפי מה שהשרשנו וזהו מה שאמר כל מה שחבר מן החמור ממנו טמא וחמור ממנו הוא אשר יהיה שעור מה שיקבל טומאה פחות משיעורו וקל ממנו הוא יהיה שעורו יותר גדול ממנו כמו המפץ ואשר ראוי שיהיו אלו המינים כולן מצטרפין ואע"פ שלא שוו בשעוריהן לפי שיש להן ענין יכללם כולן והוא שכולן ראויין ליטמא משכב כמו שהתבאר בסוף רביעי ממעילה: 
+
+
+Mishnah 4
+
+אמר בזאת ההלכה אשר קדם זכרה מהשיעורים שהבגד שלשה על שלשה והשק ארבעה על ארבעה והעור חמשה על חמשה והמפץ ששה על ששה אמנם זהו כאשר יזדמן שתהיה חתיכה מאחת מאלו ארבעה מינים על אחת מאלו השעורים הנזכרים ואם היה פחות מאלו השעורים אז לא תטמא במדרס אולם אם לקח האדם בגד מהבגדים או עור או שק או מפץ וחתך ממנו טפח במקצוע ושווי על המדה והוא ענין מקצוע הנה זה הטפח יטמא ואפילו במושב לפי שנחתך ממנו באומדנא והוא חשוב אצלו ואמרו בהש"ס מעילה [דף יח.] במאמר על זאת ההלכה אמרו קצע מכולן ועשה מהן בגד למשכב ג' למושב טפח הנה כבר התבאר לך שאמרו בכאן טפח על טפח שהוא טמא זהו במושב הזב ולא במשכבו לפי שהוא ראוי למושב בחשבו אותו ואי אפשר לישכב עליו והלכה כחכמים: 
+
+
+Mishnah 5
+
+נפה וכברה. הן מעור וכבר עשוי גם כן משער ודינו כדין שק וכברה יעשה מחבל דק ויהיה דינו כדין המפץ ומאמר חכמים עד שיקצע רצו בו עד שיחתוך קצותיו וישווהו ואז יהיה חשוב למשכב: חלוק של קטן. בגד הנער הקטן בעת שנולד הנער ואמרם כשעור ירצו בו שעור הבגד לטומאת מדרס אשר הוא שלשה על שלשה ובתנאי שיהיה בו שלשה על שלשה והוא כפול רצה לומר שאם יפשטו אותו שיהיה ארכו כפול רחבו והלכה כחכמים: 
+
+
+Mishnah 6
+
+כבר בארנו שענין נמדדין כפולין שיתפשט על ענינו ולא נאמר שתתיר התפירה או שיחתוך האריגה ותשוב נפרד ואז תמנהו <small>[תמדדהו יעב"ץ]</small>: ואמפליא. אלגור"ב: ופומלניא. אלשאשי"א. והיו עושין בגד ילבשהו האדם תחת בגדיו דבק בבשרו והיא אשר תקרא אפונדא ובו כיסין קטנים ישימו מעות בתוכן והצרכים הקטנים וכל אחד ממנו יקרא כיס של פונדא: ומטלית שטלייה. ר"ל החתיכה אשר תפרה על שפת הבגד ועשה ממנו טלאי אם תפרו כפול תמדד כפול ואם תפרו פשוט תמדד פשוט וזאת המדידה אם שלש על שלש לטומאת מת או שלשה על שלשה לטומאת מדרס: 
+
+Mishnah 7
+
+אמר כי כאשר ארג הבגד שלשה על שלשה מצומצמות אשר הוא שיעור טומאת מדרס כמו שקדם ונטמא זה הבגד הארוג במדרס ואחר הטמאותו השלים הבגד כולו באריגה הנה הבגד בכללו טמא מדרס והוא אב הטומאה כמו שבארנו בי"ט ואם נטל חוט אחד מראש הבגד והוא סוף השלשה על שלשה אשר נטמא במדרס אשר חסר השיעור וחזרה זאת החתיכה כאילו נחתכת אחר הטומאה הנה הבגד כאילו חזר בדמיון בגד נגע במדרס אשר הוא ראשון לא אב כמו שביארנו פעמים ואם נטל החוט מהשלשה על שלשה מצומצמות אשר ארג תחלה לאחר הטמאותה במדרס ונשארה פחות משלשה על שלשה ואחר זה נשלם הבגד כולו באריגה הנה הבגד כולו טמא מגע מדרס ר"ל ראשון וזה תכלית הביאור: 
+
+
+Mishnah 8
+
+כבר התבאר במה שקדם שהבגד שהוא <small>[פחות משלש כצ"ל]</small>. משלש על ג' לא יטמא בטומאה מן הטומאות ואשר הוא <small>[צ"ל יתר]</small>. פחות משלש על ג' הנה הוא תכלית מה שיציל מטומאת מדרס לבד והוא יטמא בשאר טומאות כמו המת ושכבת זרע והשרץ והצרעת ושאר מה שמנינו בראש המסכתא והנה כמו ששלש על שלש שנגע במדרס נטמא מגע מדרס כן שלשה על שלשה שנטמא <small>[בט"מ כצ"ל]</small>. (במדרס) וחסר שעורו הנה הנשאר ממנו הוא טמא מגע <small>[ט"מ כצ"ל]</small>. (מדרס) אלא אם כן נשאר ממנו פחות משלש אצבעות אשר הוא טהור לגמרי כמו שהתבאר ושמור אלו השרשים שהם גדולי ההספקה בזה האופן: 
+
+Mishnah 9
+
+כבר קדם לך בפרק כ' שהמכסה לא תטמא מדרס אבל יטמא בשאר טומאות וכאשר לקח הסדין אחרי הטמאתו במדרס ושמהו וילון נחשבהו כאילו סתרו נגע במדרס והנה יהיה ראשון ור' יוסי אמר כי כאשר נטהר לא נשאר בו טומאה כלל ואם שמהו מכסה כמו שבר כלי אחר הטמאותו אשר טהר בלא ספק והוא אמרו וכי באיזה מדרס נגע זה אלא אם כן נגע בו אחר ששמהו וילון וטמא אותו ישוב אותו ראשון. וכן אם נגע בו המשכב או אחד מאבות הטומאות כדין שאר הכלים ואין הלכה כר"י: 
+
+
+Mishnah 10
+
+אמרו שנחלק. רוצה בו אחר שנטמא במדרס והמאמר מבואר ממה שקדם ביאורו: 
+
+
+Mishnah 11
+
+אמר כי כאשר נמצאת חתיכה מבגד באשפה יהיה בה שלשה על שלשה אם היתה שלימה והיה בה מן הכח מה שאפשר לצרור בה מלח ולא תקרע בעת שיצורו בה המלח ויהדקו אותו כמו שיעשו בבגד השלם הנה היא תטמא במדרס לפי שהיא חשובה אולם אם היתה בבית הנה לא יצטרך בה אלא אחד משני הדברים אם שתהיה בריאה אע"פ שאינה חזקה או ראויה לצור בה אע"פ שאינה בריאה וזהו ענין אמרו בבית או בריא או צורר מלח לפי שאחר שלא השליכה באשפה הנה היא חשובה אצלו. עוד חזר לבאר שעור מה שאפשר לצור בה מן המלח אם היתה באשפה ואז תטמא ואמרו שזהו רובע קב. עוד חזר לבאר תאר המלח אשר אפשר לקשור בו ואמר רבי יהודה שהיא מלח דקה וחכמים אומרים בגסה ושניהן מתכוונים להקל ר"ל שהם מקילים על זאת החתיכה שלא תטמא שר' יהודה אומר שהמלח הדקה לא יחזיקה כ"א בגד חזק לכבדותה ואמר שאחר שאינה חזקה לדקה אע"פ שהיא חזקה לגסה הנה היא טהורה וחכ"א שהגסה יחתוך הבגד יותר מהדקה לרוב חידודה וקרניה ואמרו שאם אינה ראויה לצור בזאת החתיכה המלח הגסה אע"פ שהיא ראויה לדקה הנה היא טהורה ור"ש אומר ששלשה על שלשה באשפה ואפילו היא בתכלית הכח והבריאות הנה דינה כדין שלש על שלש בבית אשר יטמא במת ולא יטמא במדרס שאחר שהושלכה באשפה ירדה ממדרגתה והלכה כחכמים לבד: 
+
+
+Mishnah 12
+
+אמרו שלשה על שלשה שנקרע ולא הובדלו הקרעים והיה הקרע אשר נקרע מזאת החתיכה מהגודל שכאשר תושם זאת החתיכה על הכסא וישב עליה יגע בשרו בעצם הכסא הנה אז לא תטמא במדרס הזב. ושני חוטין המתאימין שיגע חוט אל חוט וישאר ביניהן ורוב מה שיקרא מתכונת הבגד: זהורית טובה. המשי הצבוע בכרמיז ויהיה בגד הארגמן ובגד המשי הנכבד חשוב מאד ויטמא הימנו ג' על ג' אפילו מושלך באשפה לפי שהוא חשוב ור"א סבר שכל בגד חדש ג"כ חשוב ויטמא ממנו ג' על ג' בכל מקום ור"ש סבר כי אפילו בגד המשי והארגמן אם היה ממנו ג' על ג' באשפה לא יטמא ואמנם הושם חילוק בין בגד ארגמן ובין שאר הבגדים לענין השבת אבידה לבעלים כי מי שימצא ג' על ג' משאר הבגדים באשפה והדומה לה לא יתחייב שיכריז עליו לפי שאין חשיבות לו ואם היה מבגד משי או ארגמן צריך שיכריז עליו ויחזירהו לבעליו לפי שהוא חשוב ואין הלכה כרבי אליעזר: 
+
+
+Chapter 28
+
+
+
+Mishnah 1
+
+כבר קדם לך ששלש על שלש לא יטמא במדרס ואמנם יטמא במת ובשאר טומאות לפי שהוא חשוב אבל אם שם אותו בתוך הכדור או הקיפו על הכדור הנה כבר בטלו ועל זה טהור אולם שלשה על שלשה שנתנו בתוך כדור וישב הזב על הכדור הנה הוא טמא מדרס אבל לא אם נתנו על הכדור לפי שכבר נתמעט בחבור החוט בעת התפירה וכבר ביארו בהש"ס ששלש על שלש לא חזי אלא לעניים ושלשה על שלשה חזי בין לעניים בין לעשירים: 
+
+
+Mishnah 2
+
+לפוק בו את המרחץ. לסתום בו נקב המרחץ כדי שלא יצא העשן ויקרר המרחץ: לנער בו את הקדירה. לטלטלה בעודה חמה: לקנח בו את הרחים. לנקותה מהאבק אשר יטחן בהן ואין מחלוקת בין ר"א ור' יהושע שזאת החתיכה שבה פחות משלשה על שלשה אשר הכינה למה שזכר שאם השליכה באשפה שהיא טהורה ולא תטמא בטומאה מן הטומאות ואם הניחה באוצר או בתיבה שהיא טמאה לדברי הכל ואמנם המחלוקת הוא כשתלאה ביתד או ששם אותה אחורי הדלת כי סברת ר"א אחר שלא השליכה לאשפה הנה היא תטמא כי כבר חשבה למלאכה מן המלאכות והוא ענין אמרו בין מן המוכן בין שאינו מן המוכן ר"ל בין הניחה בקופסא או שתלאה ביתד הנה היא תטמא ר' יהושע סבר אחר שלא הניחה בקופסא כבר עזב תשמישה והניחה אותה ולזה לא תטמא וענין אמרו בין מן המוכן בין שאינו מן המוכן ר"ל בין שנמצאת באשפה בין שהיא אחורי הדלת או התלויה במגוד הנה היא לא תטמא ור' עקיבא סבר כ"א היתה תלויה ביתד הנה היא מוכנת כמו שאם הניחה בקופסא ואם הניחה אחורי הדלת הנה אינו מן המוכן ולא תטמא כמו אם השליכה באשפה וכבר התבאר בגמרא שבת שר' עקיבא חזר לדעת ר' יהושע ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 3
+
+אספלנית. התחבושות הנעשות משמן או שעוה או חמאה ושומן והדומה להן נקראין אספלנית וכאשר ישטחהו על העור או על הבגד כבר הם נמאסים ואינן ראוין עוד לישב עליהן ולא לדבר אחר: ומלוגמא. תחבושות הנעשות מקמח וזולתו ממה שהאדם ילעסהו כמו הלחם והתאנים והדומה לזה ומה שזה דרכו כאשר נגב יסור ממנו וישאר הבגד או העור אשר שטחו עליו זה התחבושת יבש כמו שהיה והוא אומרו מפני שהיא ננערת ואין הלכה כרשב"ג: 
+
+
+Mishnah 4
+
+אמנם היות המטפחות המרוקמות המצויירות הנעשים לספר לא יטמאו לפי שהן מיוחדים לספרים וציורן יעיד עליהן שאינן ממשמשי אדם כמו שביארנו בכ"ז אולם אם היו בלתי מצוירין הנה לא יוחדו לספרים לבד לפי שהן ראוין לשאר דברים וב"ש אומרים שלרוב לקיחתן בספר הנה הוא ממשמשי אדם ואין הלכה <small>[צ"ל כר"ג]</small> כרשב"ג: 
+
+Mishnah 5
+
+כפה. שמניחים הנשים על ראשן ואמרו שהוא טמא מדרס אינו רוצה בזה שהוא יטמא במדרס ואמנם ביאורו שהכפה אשר דינה שיטמא במדרס כמו שהתבאר ברביעי מזבים אם שם אותה מטפחת ספרים הנה כבר הציל משיטמא במדרס ויטמא בשאר טומאות: וחמת. הוא הנוד: ושטיח. עור שטוח כשאר העורות וענין אמרו לשמו אם היו השני כלים אשר ישתנו ואשר היה לו השנוי אשר יחברם ענין אחד כמו החמת והתורמל אשר הן כלי קבול והכר והסדין אשר הן יחד טמאים במדרס לפי שהן יחד ראוין למשכב וכן הכסת והמטפחת ולא יטעך אמרו סדין ומטפחת ונחשבת מעור לפי שהכר והכסת כבר יהיו של עור וכבר יהיו של בגד ורוב מה שישולח שם כר וכסת הוא על הבגד ולשם אחר הוא כמו עור של שטיח אשר הוא פשוט ואמנם יטמא במדרס לבד כמו שקדם והחמת אשר תטמא בשאר טומאות ונוסחת התוספתא [ב"ב דכלים פ"ו] המשנה בכלי העור מן הפשוט לפשוט טמא מן הפשוט למקבל ומן המקבל לפשוט <small>[עי' תוי"ט]</small>. ומן הקבול לקבול טהור ובבגד הכל טמא וכאשר נטמא עור השטיח ושמהו חמת כבר נטהר והוא חמת טהור וכן כאשר נטמא החמת ועשה ממנו שטיח כבר נטהר והיה עור טהור אולם כאשר נטמא הסדין במדרס ושמהו כר או נטמא הכר במדרס והתיר תפירתו ושמהו סדין הנה ישאר טמא מדרס כמו שהיה ולא בכמו זה השינוי הוסר טומאתו: 
+
+Mishnah 6
+
+היה זכור למה שביארנו בפתיחה כי האב מטמא שנים ופוסל אחד בתרומה ויהיה מטמא אחד ופוסל אחד [בחולין] ושהמדרס מאבות הטומאות לפי זאת ההלכה כ"א היתה מטלית כבר נטמא במדרס והיא אב בלא ספק עוד לקח אותו ותפרו על הקופה להשליכה בזאת הקופה הנה הקופה עם המטלית תהיה המדרגה ראשון לטומאה לבד לפי שהיא ירדה בששם לו חפוי הנה הפריש המטלית מן הקופה אחר הכסוי <small>[ואז]</small> ואם הקופה נשארת ראשון לטומאה לפי שהיא נגעה במדרס והמטלית טהורה לפי שהיא בטלה אצל הקופה ובא הסרתה מן הקופה כמו החתוך וההפסד לה להיות הקופה מן זולת מינה ואם תפר זה המטלית על הבגד הנה הבגד כולו ישוב במדרגת המשכב בשוה הוא והמטלית כמו שהתבאר בפ' אשר לפני זה וכאשר הוסר המטלית מן הבגד אחר תפירתו הנה הבגד ישוב ראשון על חבורו במדרס והמטלית תשאר אב כמו שהיה לפי שהיא לא יבטל אצל הבגד שהוא ממינה ואמר ר"מ כן הדין בזה המטלית כי כאשר טלאו על השק או על העור כמו שטלאו על הבגד ור"ש סבר שדינו על השק ועל העור כמו היותו על הקופה כי כאשר הפריש המטלית תהיה טהורה לפי שהיא בטלה ור' יוסי סבר שאם טלאה על העור הנה יהיה דינה כדין על הקופה וכאשר טלאה על השק הנה יהיה לכל אב כמו הבגד לפי שהשק אריג כמו הבגד הנה הוא מן מינה ולא בטלה אצלו כאשר תפרה עליו והלכה כר' יוסי: 
+
+Mishnah 7
+
+טלייה על הבגד מרוח אחת. שבה זאת החתיכה המרובעת אשר כבר נטמאת ויתפור ממנו שפה אחד כמו בגד והשאר תלאה תלויה והנה היא בלתי מחוברת בבגד חבור יהיה כמותו בטומאה שוה כמו שקדם באמרו טלאה על הבגד מטמא שנים ופוסל אחד וזהו ענין אמרו בכאן חבור ודע זה ואם היתה החתיכה על הבגד משתי השפות המקבילות אשר הן מחוברות בבגד בלתי תלויה ממנה ועל שהיד יכנס ממנה ביניהן ובין הבגד משני הצדדים הנשארים שהן כבר נתחברו בבגד וישובו הוא והוא דבר אחד ואם תפר מזאת החתיכה על הבגד שתי השפות המקיפות בזוית מזוית החתיכה על זאת הצורה
+<img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAEAAAABNAQAAAAA+jF+tAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAQElEQVQokWP4DwUMpDH4GDbXgxh/GECgHsawgKr5VVEPVfwDzvhPP8Yfkhj16CIIA+vR1fzAzfgzyqCYQVzyAwCLFkAqkZ6A7gAAAABJRU5ErkJggg==">
+ועזב שתי הזויות המומרות שהן על תמונת ג"ם הנה בזה מחלוקת <small>[צ"ל רבי עקיבא]</small> ר' יהודה וחכמים רבי יהודה אומר שזה אשר אמרנו שלא תהיה חבור עד שיתפור שתי השפות המקבילות אמנם זה כאשר טלאה על טלית אשר יכרוך אותו אבל תפרה על הבגד אשר ילבשהו הנה היא תהיה חבור <small>[עי' תוי"ט]</small>. אם לא כאשר יתפור השפה העליונה אשר ימשך לצד הראש לפי שהי' אז יתלה הפוכה והלכה כחכמים בכל ואין הלכה כר"י: 
+
+Mishnah 8
+
+בגדי עניים. הוא מחובר מחתיכות רבות ואם לא יהיה בכל חתיכה ממנו שלש על שלש כאשר היה בבגד המחובר ממנו משלשה על שלשה ולמעלה הנה יטמא במדרס הזב וכן הטלית כאשר נטמא במדרס ונבדל ממנו שהתחיל לחותכו הנה כאשר יחתוך רוב ארך הבגד הנה לא תשאר היא והבגד דבר אחד אבל טהור זה הקצה: העבים. הבגדים הקשים מאד כגון הנעשה מן נמטין והלבדין והשמיכה והדומה להן: והרכין. הבגד הדק מאד כגון בגדי פשתן והמצנפות הנה מה שהוא דק מאד או גס מאד לא יטמא ממנו שלש על שלש בטומאה מן הטומאות לפי שאינו ראוי לדבר ואמנם יטמא מג' טפחים ומעלה: 
+
+
+Mishnah 9
+
+כסת הסבלין. הוא כמו כסת קטנה ישימוה הסבלין על ראשם בנושאם משא וסבל שם נושא המשא מלשון כשל כח הסבל (נחמיה ד׳:ד׳): סבכה של זקנה. הוא ארוג יארגו בדמיון סבכה יסתירו בה השער וכבר קדם <small>[בפ' כ"ד כצ"ל]</small>. (בד' ובב') שסבכה של זקנה טמאה טומאת מת לא מדרס והוא יאמר בכאן שהיא טמאה מושב וזה הוראה שהן ב' מינים מהסבכות לזקנה אחד מהן ראוי למושב והיה מדרכן לישב עליו כמו שהשרשנו בפ' כ' אולי זאת הסבכה משום מושב לבד לא בכל צדדי המדרס אשר הן ה' כמו שביארנו בי"ח ותהיה זאת הסבכה כמו המקצע טפח על טפח אשר יטמא משום מושב לא משום משכב כמו שביארנו בפרק שלפני זה: ושל יוצאת החוץ. אשר יצאו לצחוק הנה הן ילבשו זה המלבוש: מן החרם. מן הרשת: ומן הזוטו. מן הרשת דומה לבגד וכבר ביארנו זה בפ' כ"ג וכאשר יכפלו את הרשת לכפלים ויעשו ממנו בגד אמר ר' אליעזר בן יעקב שהוא חשוב כמו ארוג הבגד ברשת קצתו בקצתו ואין הלכה כר' אליעזר בן יעקב: 
+
+Mishnah 10
+
+פי' הסבכה הוא אשר יחזיק הכלי בעליונו וראשו: וקורקורתה. הן השולים אשר יהיו בעליוני הראש ובאמצעיתו: ושביס. הוא כלי מחובר בו למעלה לנוי והוא נגזר מהשביסים והשהרונים (ישעיה ג) והוא דומה למראה הזהב והשרש אצלנו תכשיט כל שהוא טמא כמו שהתבאר בי"א: והחוטין שלה. החוטים אשר יקשרו בו השבכה על השער כאשר נטמא הרשת נטמאו אלו החוטים וזהו ענין אמרו משום חבור אמנם אם נטמאו החוטים בפני עצמן לא. ורוב השער עם שער הראש: 
+
+
+Chapter 29
+
+
+
+Mishnah 1
+
+נומי. יקרא החוט והקבוץ נימין וזהו שם משותף לפי שהן יקראו השער האחד נימא ויקראו הרבות נימי ומדרך האריג שישאר בקצות הבגד חוטים יוצאין והוא השפה אשר תקרא מלל כמו שקדם וכבר ישארו ג"כ חוטים יוצאים מצדדי האריג זולת המלל וחוטים יוצאין על שטח האריג ומלת אמרו בכאן נימין נופל על אלו החוטים כולן אשר יצאו מן הצדדים ואשר יוצאין על השטח אשר ישארו בקצוות הנה הוא ירצה בו שיעור בכל מין מן מיני הבגד והכונה בזה שהבגד כאשר נטמא יטמאו אלו החוטים היוצאין ממנו אשר זכר שהוא (לא) יטמא בהטמאות הבגד וכן ג"כ כאשר נטמאו אלו החוטים היוצאין בשיעורים הנזכרים הנה הבגד יטמא הנה כלל שהשיעורין אשר זכר הן חבור לזה הארוג לטמא בטומאתו ומה שיוסיף על זה אינו חבור הנה כבר נתבאר ענין זאת ההלכה ולא נשאר לבאר זולת השמות וזה ביאורן: סדין. ידוע: וסודר. הוא הצעיף: וטרטין. היא פליון של ראש הוא המטפחת אשר ישימו הנשים על ראשן: אפקרסין. חלוק צר מקום הראש ממנו והכתפים פתוחות ואחר לבישתו יתחברו הכתפים בלולאות ויתחבר עם טבעת כמו זה אשר ילבשו במצרים: וסגוס והרדיד וחלוק וטלית וכיפה. ידועים וכיפה שמו בשם כיפה של זקנה ושל ילדות אין בו שם: וגומדין. הוא מסוה שמשימים על הפנים ונקרא בזה השם להיותו ארוך אמה על הרוב מלשון (שופטים ג׳:ט״ז) גומד ארכה ותרגום גרמידא אורכיה והוא שם האמה בלשון הש"ס (ב"מ דף סד.): וקולקין. ארוג משער והיא החגורה יחזקו בו הבגדים: ופונדא. הוא לבוש דבק בגוף למנוע הבגדים שלא יפסדו בזיעה: המעפורת. תרגום ויתחפש באפר ואשתני במעפרא (מלכים א כ׳:ל״ח): פרגוד. הוא מסך יתלה על שערי הבתים ולו שני כנפים והן נחלקים באמצע יגביה הקצה האחד על זה השער והקצה השני על השער השני וכאשר ירצו להסך על הבית יטו אותן ויתחברו שני כנפים לאחד ויהיה מסך אחד לכלל הבית ועל צד המשל אמרו (ב"מ דף נט.) אין הפרגוד ננעל בפניהם: 
+
+
+Mishnah 2
+
+הכונה מזאת ההלכה כי כאשר נחבר בגדים קצתן אל קצתן בתפירה הנה אם יהיו יותר מן המספר אשר זכר הנה הוא חבור לטומאה וכאשר יגע מאבות הטומאות באחד מהן נטמאו כולן ואפילו אלף: ואינו חבור להזייה. שאם הזה מי חטאת על בגד א' מהן הנה יטהרו כלן אם היה זה המספר המנוי או פחות ואז יהיו כמו בגד אחד להזאה ומה שהוא יותר על המספר הנה יצטרך הזאה בפני עצמו ולא נשאר בכאן לבאר זולת השמות: כסתות ומטפחות וסדינים וטלית ידועים. אולם סוברקין הוא מין ממיני החלוק ואמנם התחלפות שמותיו לפי התחלפות תמונותיו בהבדל ובתפירה: וקלובקרים. הוא הבגד אשר ילבשו אותו בזמן הסתיו ואין הלכה כר' יוסי: 
+
+
+Mishnah 3
+
+ענין זאת ההלכה מבואר וזה שהוא יספר בארך החוט אשר יטמאו בהתטמאות המשקולות במה שצריך למשקל ומה שיוסיף על זה הארך הנה הוא טהור ואפי' היה רוצה בקיומו וירצה בהשארותו זמן ארוך: משקולת. הוא המשקל אשר בו ישוו הכתלים אצל הבנאין והעצים אצל הנגרים והוא מעופרת ברוב וצורתה מפורסמת ואמר שחוט המאזנים י"ב טפחים ומאזני הנגרים י"ח וסיידין הן אשר יסיידו שטחי הכתלים בסיד ועפר והן ישוו אותו ג"כ במשקולת: וציירים. המציירים והן אשר יחוקקו. הצורות בגוף הכותל ואלו ג"כ יצטרכו למאזנים: 
+
+
+Mishnah 4
+
+יד קורדום מאחריו. הוא אשר יצא מלהב הקורדום חוץ מן הנקב וא"ר יוסי שמה שיותיר על טפח הוא טהור וטפח הסמוך לברזל טמא ות"ק אומר ג' אצבעות לבד הוא אשר יטמא ממנו ואין הל' כר"י: 
+
+
+Mishnah 5
+
+פרגול. הוא המחוגה אשר יעשו בו העיגולים ויד הפרגול הוא שוק המחוגה: ויד מקבת של מפתחי אבנים. הוא עץ עם ברזל אשר יעשו בו פתוחי אברם: 
+
+
+Mishnah 6
+
+צמרים. מוכרי צמר: והמקור. הוא הכלי אשר ינקרו בו הרחים: ומעצד של לגיונות. הוא כלי מכלי הרוצחים על תמונת קופיץ ולו נצב מעץ וראשו עגול ושמו המפורסם אצלנו טבריזי"ן וכל מה שקדם מן הגדרים בחוטי המאזנים הן החוטים אשר יתלו בהן המאזנים אשר יחזיק בהן האדם בידו בעת שישקול אולם החוטים אשר יתלו בהן הכוסות כל אחד מהן באיזהו ארך שיהיה הם חבור: 
+
+
+Mishnah 7
+
+כל היד אשר בזאת ההלכה הוא הנצב אשר יחזיקו ביד בשעה שיכו או שיפסלו. וידוע שקורנס של זהבים אטום משני צדדיו ושל נגרין פתוח מצדו האחד: ודרבן. שם הברזל אשר בקצה העץ ששמו מלמד הבקר. ואמרו שירי דרבן שארית העץ אשר יקרא מלמד וכבר ביארנוהו במקום אחר: ובדידי הוא אשר יחפרו בו סביבות האילן לקבץ המים בעת ההשקאה ושם היחיד הוא הבדיד: ונכוש. הוא הפטיש אשר ישברו בו האבנים ובן פטיש הוא הפטיש הקטן: וקורדום. של ביקוע הוא אשר יבקעו בו העצים: ושל עדיר. אשר יחפרו בו הארץ לזריעה: ומסתת. אשר ישוו בו האבנים ויבדילו אותן: 
+
+
+Mishnah 8
+
+כבר בארנו שחרחור שם הברזל אשר בקצה המרדע: ומגריפה של בעלי בתים. הוא המגרף אשר יניעו בו המאכל: ושל סיידים. יש להן מגריפה יניעו בה הסיד ואמרו אם רצה לקיים טמא רצה בו אם ירצה להיות זה הבית יד יותר ארוך מזה הגדר הנה הוא מכלל מה שיעזרו בה ויטמא בהטמאות הכלי וכן יטמא הכלי בהטמאותו: ומשמש. האור. כגון יד שפוד ואסכלאות הנה הם ואפילו היה הבית יד שלהן בתכלית האריכות הנה הן יטמאו כי האדם צריך להם להתרחק בו מן האש. והשרש בזה כולו שכל מה שיעזרו בו בשימוש הכלי הנה הוא יטמא בהטמאות הכלי מאומרו ית' בתנור אשר הוא בכלל הכלים וטמאים יהיו לכם ובאה הקבלה לכם לכל שבצרכיכם לפי מה שהתבאר בפרק ה' מזאת המסכתא: 
+
+
+Chapter 30
+
+
+
+Mishnah 1
+
+כבר ביארנו בתחלת מאמרנו ובפרק השני מזאת המסכתא שרש טומאת כלי זכוכית ושהוא מדרבנן: ואסקטולא. הוא כמין קערה ובלע"ז שקודיל"א והוא מן הלוח אשר יעשו בו מיני המתיקות וכבר אמרו אין מוליכין לבית האבל לא בטבלא ולא באסקוטלא ומדרך כלי הזכוכית והחרס יעשו בשולי הכלי שפה עגולה יהיה גבהה כמו אצבע לישב הכלי ישיבה מתוקנת והוא דומה למזרק קטן והן שולי הקערה וכאשר נשבר כלי זכוכית ונשארה זאת השפה עם השולים אם הכינו להשתמש בהן וגרר במגירה מה שהוא סביב השפה עד שהסיר ממנו תורת שבר כלי אז תטמא ושם המגירה שופין תרגום ואכות אותו טחון ושפית יתיה בשופינא (דברים ט׳:כ״א): 
+
+
+Mishnah 2
+
+אספקלריא. הוא המכסה אשר יעשה לראות מאחוריו והוא אצלי מלה מורכבת ספק ראיה וזה שיראה אחורי המכסה שהוא מזכוכית או מן בלא"ר או מן דבר ספירי לא יראה במקומו האמתי כמו שהתבאר בחכמת המבטים וכן לא יראה על שיעורו האמתי ויקראו החכמים המכסה הבהיר מאד אשר לא יסתיר דבר מאחוריו אספקלריא המאירה ואמר על צד המשל בהשגת מרע"ה לאלהות שהוא השיג הבורא ית' על תכלית מה שאפשר האדם מאשר הוא בחמר ההשגה שישיגהו כמו שאמר ית' מזה כי לא יראני האדם וחי לפי מה שהתבאר בפרקי אבות אמרו כל הנביאים נסתכלו באספקלריא שאינה מאירה ומשה רבינו נסתכל באספקלריא המאירה וכבר יצאנו מכוונת ההלכה אבל ביארנו ענין זה: ותמחוי. הוא שם הכלי אשר יאכלו בו: ותרווד. הוא כף ותמונת הכף שגבה גבנוני וכאשר יניחו אותו על דבר פשוט כמו השלחן יתגלגל לצדדין והלכה כר"ע: 
+
+
+Mishnah 3
+
+שליש ברובו. שהוסר מן המקיף עצמו ויהיה שליש הגובה [ברוב היקף]: ובעץ. הוא הבדיל ואין הלכה לא כרבי שמעון ולא כרבי יוסי: 
+
+
+Mishnah 4
+
+צלוחית. כלי גבוה השפה ולו צואר צר וזה הצואר הוא אשר אמר בכאן פיה ואחר שהוסר הצואר ישאר הכלי בשפה גבוהה ואם היתה צלוחית זאת של פלייטון הוא המושק"ו או משאר מיני הבושם הנה היא טהורה לפי שאינה ראויה לדבר כי כאשר ישים האדם ידו להריח בו ישרטו ידיו ואמרו מפני שהיא סורחת את היד החי"ת היא תמורת הכ"ף כאילו אומר סורכת: לגינין. קבוץ לגין: כבשים. לשום בו הדברים הכובשים כמו החומץ והיין שלא יצטרכו לו בכל עת: וכבר בארנו אפרכס בסוף י"ד מזאת המסכתא שהוא כלי ישימו בו החטים ויצא מתחתיו מעט מעט ירצה באמרו אפרכס של זכוכית שהוא כלי על זו התמונה וצר מלמעלה ורחב מלמטה וכאשר ישימו בו דבר לח יצא ממנו ולזה הוא טהור לפי שכלי זכוכית לא יטמא מהן רק המקבלים כמו שנזכר וממה שהתבאר בתוספ' דכלים ששידה תיבה ומגדל של זכוכית כאשר היו מחזיקים מ' סאה בלח הנה הן טהורין ולא יקבלו טומאה כמו שאם היו של עץ ומה שזולת אלו שלשה המינים מן מקבלי כלי זכוכית הנה הן טמאים ואפילו היו בתכלית הגודל ודע זה: אמר רבי יוסי אשריך כלים שנכנסת בטומאה ויצאת בטהרה. אמרו נכנסת בטומאה ויצאת בטהרה שתחלתו אבות הטומאות וסוף דברו ממנו טהורה דאמרו ואפרכס של זכוכית טהורה: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Kelim/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Kelim/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..70333e6fbf908b2b4cded0d4eed7a2ee1b77ed39
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Kelim/Hebrew/merged.txt	
@@ -0,0 +1,1359 @@
+Rambam on Mishnah Kelim
+רמב"ם משנה כלים
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Kelim
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה כלים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+השיעור אשר יטמא מהשרץ הוא כעדשה. וטומאת שכבת זרע בכעדשה גם כן למי שנגע בה בין אדם בין כלים. אולם האיש אשר תצא ממנו שכבת זרע הנה הוא יטמא בכל שהוא ואין חילוק בין הטומאה אשר תצא ממנו או אשר יגע בה כולן ראשון. וכבר קדם לנו בפתיחה זו שבטומאת מת הבדלים רבים ואני עתיד לבאר ראיות כל מה שקדם באהלות והשלמת זה הדין שכל מה שיטמא מפני טומאת ערב יקרא ראשון וממנו ימנה שני ושלישי וזה אשר טימאהו הוא טמא מת הרמוז אליו בכאן. ודין המצורע כאשר נרפא מן הצרעת שיטהר בעץ ארז ואזוב ושני תולעת ושני צפרים (לפי מה שבאה ל' התורה (ויקרא י״ד:ד׳)) אחר יכנס לעיר ויעמוד ז' ימים חוץ לאהלו והוא אמרו (שם) וישב מחוץ לאהלו שבעת ימים ובאלו שבעה ימים יקרא מצורע בימי ספירו להיותו מונה אלו הז' ימים. וכן הזייה מן מי חטאת כמו שבאר התוספתא וכמה יהי' במים ויהא בהן כדי הזייה כדי שיטבול ראשי גבעולין ויזה חוץ מזה והיות אלו כולן יטמאו מי שיגע בהן הוא לשון התורה אמר בשרץ (שם יא) כל הנוגע בהם יטמא עד הערב ואמר בשכבת זרע (שם טו) ואשה אשר ישכב איש אותה שכבת זרע ורחצו במים. ואומר כאשר יגע בטמא מת (במדבר י״ט:כ״ב) והנפש הנוגעת תטמא עד הערב ואמר במצורע אצל השלמת ימי ספירו (ויקרא י״ד:ט׳) וכבס [את] בגדיו ורחץ את בשרו וזה ראיה על היותו מטמא בגדים במגע בימי ספירו. אולם היותו מטמא אדם הנה תלמדהו בג"ש וזה שהוא אמר במצורע אצל שלמות ימי חלוטו קודם שיתחיל במספר השבעה ימים (שם) וכבס המטהר את בגדיו ואמר בגמ' [בבא] בתרא (דף ע:) נאמר כבוס בגדים בימי חלוטו ונאמר כבוס בגדים בימי ספירו מה כבוס בגדים האמור בימי חלוטו מטמא אדם במגע ר"ל שהוא קודם זה הכבוס והוא ימי צרעתו היה מטמא אדם כמו שבא הלשון וטמא טמא יקרא אף כבוס בגדים האמור בימי ספירו מטמא אדם ר"ל שהוא גם כן קודם הכבוס השני והוא ימי ספירו יטמא אדם. ואמר במי חטאת (במדבר י״ט:כ״א) והנוגע במי הנדה יטמא עד הערב והראיה על היות אין בהם כדי הזאה לפי שאם היה בהם כדי הזייה הדין בהם טומאת משא כמו שנבאר בהלכה אשר אחר זה. ודע שטומאת מגע הוא שיתחבר הדבר בדבר אשר יטמא אותו בלא אמצעי וכל מה שיאמר בו שהוא מטמא אדם במגע הוא שכאשר נגע בשטח גשם <small>[צ"ל השרץ]</small> האדם טמאהו ואין הבדל בין שנגע בזה הדבר הטמא בידו או ברגלו או באיזה חלק מעור גופו וכן אילו נגע בלשונו טמאהו אולם אם לקח כעדשה מן השרץ והשליך בגרון האדם ובלע אותו הנה לא יטמא לפי שלא יקרא מגע אם לא שיגע באבריו הנגלים ודע זה. ואמרו וכלי חרס באויר לפי שכלי חרס לבד לא יטמאו במגע לבד אבל בהגעת הטומאה בתוך הכלי בין נגעה הטומאה או לא נגעה. המשל בזה אם לקח אדם שרץ ויכניסהו על פי הקדרה ולא נגע בקדרה אחר הוציאוהו ממנה הנה זאת הקדרה טמאה ואע"פ שלא נגע בה הטומאה ואם לקח השרץ ושמהו ע"ג הקדרה לא תהיה טמאה. אמר יתברך (ויקרא י״א:ל״ג) וכל כלי חרס אשר יפול מהן אל תוכו יטמא ובא הקבלה מתוכו הוא מטמא ואינו מטמא מאחוריו. ואמרו אין מטמאים במשא לפי שבאלו המנויין אמנם בא בהן הנוגע ולא אמר והנושא: 
+
+Mishnah 2
+
+ענין למעלה יותר עליון במדרגה מהקודמת בטומאה לפי שהן יטמאו טומאת הקודמים ויוסיפו זה התוספת וכן הוא אמרו למעלה מהן בשארית הפרק. ויצטרך שאבאר טומאת משא מה היא. וזה שכל מה שיאמר בו מטמא במשא ענינו שהאדם כאשר הגביה משקל זה הדבר הטמא יטמא ואע"פ שהוא לא יגע גופו בעצם הדבר הנטמא אבל אפילו היה בינו לבינו אלף אמה באמצע הגוף שהגיע כבדותו עליו טמאהו. ואין הבדל בין שיעתיק זה הדבר הטמא על ראשו או יחזיק בידיו או יהיה על מקום מגופו ממעל. וכן אם תלה אותו בחוט והגביהו מהארץ בזה החוט הנה זה תקרא ג"כ משא לפי שכבר הגביה משאו וכן ההיסט הוא מין מן המשא והוא שיניע זה הדבר שנטמא ויגביה משקלו ג"כ אבל בהנטיה. דמיון זה שיהיה עץ מונח על ראש הכותל והטומאה על קצה העץ וכאשר נטה האדם על קצה השני הגביה הקצה אשר בו הטומאה ותתטמא זו בנטית העץ. וכבר התבאר בגמ' [בבא] בתרא (דף ט:) שהנבלה מטמאה בהיסט ואמנם (אין) זה להיותה מטמאה במשא. ובהיסט מין מן המשא. ודע שלא יטמא במשא זולת האדם לבדו ובספרא לכם הן מטמאין ואין מטמאין לא אוכלין ולא משקים ולא כלים במשא דמיון זה שאם לקח אדם ק' כלים דרך משל וישימם בידו אחת הראשון על השני עוד ישים כזית מהנבלה בכלי העליון הנה זה האדם אשר בידו הכלים כבר נטמא בהיותו נושא נבלה והוא ראשון לטומאה וכן הכלי היותר עליון נטמא להיותו נוגע בנבלה ושאר הכלים טהורים לא יטמאו כלל במשא הנבלה. הנה כבר בארנו טומאת משא על השלמות והושלם ענינו. אמר שנבלה מטמאה במשא לטמא בגדים. ר"ל שמי שמעתיק אותם נטמאו בגדיו וזה לשון התורה. ואולם הנבלה הנה אמרו ית' (ויקרא י״א:מ׳) והנושא את נבלתה יכבס בגדיו. ובאה הקבלה (יומא דף יד.) שאשר יזה מי נדה לא יטמא ושהוא טהור מק"ו שהוא מטהר הטמא ואיך יטמא הוא בעצמו והוציאו בלשון מזה להודיענו שהוא לא יטמא במשא עד שיהיה בו שיעור הזאה ובתנאי שישא שלא לצורך אולם כאשר נשא להזות והזה כמו שזכרנו הנה הוא טהור. ובתוספתא טהור שהזה על הטמא טהור המזה וטהור הטמא וזה וזה אומר טהרתי וטהרתיו לפי שאם לא יזה עליו יהיה המזה טמא ובלבד שיהיה נושא כדי הזייה. ובגמ' נדה (דף ט.) המזה ומזין עליו טהור ונוגע בהן טמא ר"ל הנוגע ללא צורך. ודע שאמרו יתעלה וכבס בגדיו במקום שבא אין הכונה בו שהוא יטמא הבגדים אשר הוא לובש לבד. אבל הכונה שהוא יטמא איזה בגד. ילבוש אותו או לא וכן שאר הכלים. ולשון ספרא מטמא שאר הכלים כבגדים וזולת כלי חרש שהוא לא יטמאהו זולת האב כמו שקדם וזה אשר אמרנו שהוא מטמא בגדים וכלים בתנאי שיגע בהן והוא מחובר באב אשר טמאהו ויהיו אלו הכלים אז ראשון ולא שני. לפי שהוא לא יטמא מפני נגיעתו לבד אבל מפני נגיעתו והוא לא פירש מטומאתו. אולם כאשר פירש ממטמאין כמו שישליך הנבלה ממנו ויהיה אז ראשון והוא ולד הטומאה ולא יטמא בגדים אז כאשר נגע בהן לפי מה שבארנו בפתיחת דברנו. וכאשר הועתק מן הנבלה ונגע בכלים והוא מועתק ממנה יטמאו אלו הכלים והם ראשון וכן מי חטאת שיש בהן כדי הזיה. ופי' חשוכי בגדים מנועי בגדים כאמרו <small>[בספרי תנ"ך שלפנינו כתיב חשקת בקוף ואולי צ"ל יחשך נפשי מי שחת (איוב ל״ג:כ״ח)] </small> חשכת נפשי משחת (ישעיהו ל״ח:י״ז) ומטמאים במגע חשוכי בגדים והענין שהאדם כאשר נגע בנבלה יטמא ולא יטמא בגדים ואפילו בשעת מגעו וזה לשון התורה (ויקרא י״א:ל״ט) והנוגע בנבלתה יטמא עד הערב ולא יודן במגע בטומאת בגדים. הנה יתבאר לך מזה שהנבלה מן העתקתה נטמא גופו ויטמא הבגדים ושאר כלים חוץ מכלי חרש בשעת נשיאותו לאמרו והנושא את נבלתה יכבס בגדיו. ומי שיטמא בה בלתי משא נטמא גופו לבד ולא נטמאו אפילו הבגדים אשר הוא לובש אותן בשעת מגע וכן מי נדה וזהו ענין אמרם נבלה חלק מגעה מן משאה: 
+
+Mishnah 3
+
+אמרי' בבועל הנדה (שם טו) ואם שכב [ישכב] איש אותה ותהי נדתה עליו וטמא ז' ימים הנה מאמרו ותהי נדתה עליו ונודע שהוא יטמא משכב ומושב כמו שתטמא היא אבל אמר אחר זה וכל המשכב אשר ישכב עליו יטמא בא הקבלה (נדה דף לג.) שהוא יעשה תנאי לזה הדין ואמר שאשר אמרתי לך ותהי נדתה עליו הוא שיהיה גופו כמו גופה ר"ל שיהיה אב מטמא במגע ובמשא כנדה לאדם ולכלי חרס כמו שאמרו בספרא מה היא מטמא אדם וכלי חרס אף הוא מטמא אדם וכלי חרס. אמנם משכבו הנה הוא לא יהיה אב כמו משכבה ואמנם יהיה משכבו ולד כמו כלים שנגע בהן ולזה אמר יטמא ר"ל שהוא יטמא בעצמו ולא יטמא אדם וכלים כמו משכב זב וזבה ונדה ויולדת. אבל אמנם יטמא אוכלים ומשקים לבד כמו כל ולד הטומאה ולשון ספרא נתקו הכתוב מטומאה חמורה לטמא אדם וכלים ותלאו לטומאה קלה לטמא אוכלין ומשקין. והנה יתבאר לך במס' זבים (פ"ד) שהכלים אשר יגעו על הזב ואם לא יגעו בגופו אבל יהיה ביניהם הבדל הנה הן כמו כלים שנגע בהן ויהיו ראשון לטומאה ויטמאו אוכלים ומשקים. וכאשר שמעת משכב לא ילך במחשבתך שיגע זה הטמא במשכב. וא"א. אבל אילו יהיה אלף בגדים זה למעלה מזה או אלף כסאות זו למעלה מזו וישב הטמא עליהן. הנה כל אלו הבגדים יקראו משכב ואין הפרש בין הכלי הדבוק או הכלי הדבוק לארץ ומה שביניהם הכל טומאת משכב ושמור זה. ויתבאר לך ממה שכתבנו שמשכב בועל נדה יטמא אוכלין ומשקין לבד כמו שיטמא הדבר אשר יהיה על הזב וזהו ענין אמרם מטמא משכב התחתון כעליון אמרו שיהיה תחתונו של בועל נדה כעליונו של זב. ודע שאין הבדל בין ביאה כדרכה לביאה שלא כדרכה לענין טומאה. אמרו שכב ישכב לרבות שתי שכיבות ואם לרבות מערה כגומר ביאה. וכן מתנאי זה הבועל שיהיה בן תשע שנים ויום אחד ולמעלה. ואמר הש"י בזב זובו טמא הוא וזה ראיה על היות עצם הדבר הנגר טמא. ואמרו וזאת תהיה טומאתו בזובו ובאה הקבלה (נדה דף נה:) וזאת לרבות שכבת זרעו ומימי רגלו דא"א בלי צחצוחי זיבה. אולם רוקו הנה הוא פסוק (ויקרא ט״ו:ח׳) וכי ירוק הזב בטהור וגו' ואמר בנדה (ויקרא שם) והדוה בנדתה ובא הביאור (נדה דף נד:) מדוה כמוה ר"ל שדמה יטמא כמו טומאת גופה וזה כלו תטמא במגע ובמשא ותטמא בכל שהוא. וזהו החומרא הנוספת בו ולזה אמר בו אחר בועל נדה למעלה מהן. ואם היה בועל נדה כמו כן יטמא במגע ובמשא כנדה כמו שבארנו אבל כללו וזהו בכל שהוא. ובגמרת נדה זובו טמא הוא כי אצטריך קרא לטמויי  <small>[צ"ל במשא]</small> במת שהוא לנוגע ולנושא וכן שאריתו מושגת בזוב ואין בזה הפרש בין נוגע לטשא ר"ל שהוא מטמא בגדים בשעת מגעו ובשעת נשיאתו כמו שיתבאר בסוף מס' זבין: 
+עוד אמר למעלה מהן מרכב (ומושב) הוא כל מה שיכשר לרכיבה כמו הכסא והמרדעת והאוכף וזולתן כאשר יגיע כבדות הזב עליו ואפי' היה הבדל בין גשם הזב ובגוף המרכב אבן מושם שם הנה המרכב יטמא והיה מרכב הזב. ופירוש אבן מסמא כמו (דניאל ו׳:י״ח) ושומת על פום גובא וכבר בארנו שזב וזבה ונדה ויולדת באלו הפנים שוה ושהכל עושים מרכב ומשכב ורוקן ומימי רגליהם טמא: 
+ומשכב. הוא כל מה שהוא מוכן לשכיבה עליו כאשר שכב עליו הזב או אחד מהנזכרים עמו יטמאו ג"כ זה המשכב יהיה אב אפילו האבן גם כן הנה עקרו בין הזב והמשכב ולשון התורה שיהיו המשכב ומרכב מטמא אדם ובגדים. אמר במשכב ואיש אשר יגע במשכבו יכבס בגדיו ואמר במרכב (ויקרא ט״ו:ט׳-י׳) וכל המרכב אשר ירכב עליו הזב יטמא וכל הנוגע בכל אשר יהיה תחתיו יטמא עד הערב ולא נדין על אשר נגע במרכב בטומאת בגדים ואחר מה שבא הפסוק בנוגע במשכב שהוא מטמא בגדים ונוגע. במרכב שהוא טמא לבד ולא יטמא בגדים אח"ז והנושא אותן יכבס בגדיו ודין נושא ומרכב ומושב הוא מטמא בגדים בשעה שנושאו. הנה יתבאר לך מזה שהמרכב חלוק מגעו ממשאו לפי שהנוגע בו אינו מטמא בגדים בשעת נגיעתו ונושאו מטמא בשעת נשיאותו כמו הנבלה ומי חטאת שיש בו כדי הזייה לפי מה שהתבאר אולם המשכב שוה מגעו ומשאו לפי שהוא יטמא בגדים הנוגע בו והנושאו ואמר הש"י (שם) כל המשכב אשר ישכב עליו הזב יטמא ובספרא הזב עושה משכב ואין משכב עושה משכב אבל כאשר הגיע משכב הזב על כלי יהיה זה הכלי ראשון לטומאה ואין הפרש בין הכלי אשר יגע במשכבו או אשר ישא עליו המשכב ויגע בו לפי שכבר בארתי לך שאין שום מה שיטמא במשא זולת האדם: 
+
+Mishnah 4
+
+כבר ידעת שזבה ונדה דינן שוה בטומאה. וכאשר בעל האדם זבה הוא יטמא שבעת ימים כמו שקדם ממאמרו (ויקרא ט״ו:כ״ד) ותהי נדתה עליו וגו' אמנם זב כאשר בעל אשה הנה לא תהיה אב לטומאה אמנם תהיה ראשון כמו אם נגע בידו וכן מי שבעל זבה לא יהיה אב וכן באר בספרא אבל יהיה הבועל כמו שנגע באב לבד. והנה יתבאר לך בי"ג מנגעים שהמצורע כאשר נכנס אל בית טמא כל מה שבתוכו ואף אם לא נגע בדבר. וזה לאמרו ית' (שם יג) מחוץ למחנה מושבו ובאה הקבלה מושבו טמא וזו היא ענין אמרו בביאה וזה הדין במצורע בימי גמרו לבד ר"ל בזמן הצרעת לא בימי ספירו. וכן אבן מנוגע ובגד מנוגע כאשר נכנס אל בית יטמא כל מה שבו כמו שיתבאר בי"ג מנגעים ומאמרו במצורע שהוא למעלה מהזבה תדע שהוא יטמא במשא כמוה ושהוא יעשה משכב כזב וזבה. ולשון ספרי בימי ספירו אין מטמא משכב ומושב ואין מטמא בביאה ובימי גמרו מטמא משכב ומושב ומטמא בביאה ושם נאמר באמרו הש"י שהמצורע מוחלט כאשר נרפא מהצרעת וכבס המטהר את בגדיו אמרו מה בא זה ללמדנו אם ללמד שמטמא בגדים במגע והלא ק"ו הוא אם בימי ספירו שאינו מטמא בביאה מטמא בגדים במגע בימי גמרו שמטמא בביאה אינו דין שיטמא בגדים במגע. א"כ למה נאמר וכבס המטהר את בגדיו מלטמא משכב ומושב. וכאשר שמעת משכב ומושב בכל מקום הנה לא תחשוב שבין המשכב והמושב חלוק לטומאה כמו מה שבין המרכב והמשכב כמו שבארנו אבל דין המשכב והמושב אחד. אמנם תתחלף בתמונה ושעור לפי ששם מי שיכשר למשכב ושם מי שיכשר למושב לבד לא למשכב. ולשון ספרא משכב שהוא מיוחד לשכיבה ומושב שהוא מיוחד לישיבה. וכן לא יטמא מרכב אלא מה שיכשר לרכיבה. ואני עתיד לבאר אלו הדברים כולן בסוף המס': 
+
+ועצם כשעורה. הרמוז אליו באמרו וכל הנוגע בעצם או בחלל ויתבאר זה בתחלת אהלות ולא זכר אותו הנה לאבות הטומאות על דרך ההגעה למנינו. ואמנם זכר מדרגות אלו האבות קצתם על קצתם ולזה לא הזכיר פרה אדומה ושעיר המשתלח ושעירים הנשרפים לפי שאין בהם לא מגע ולא משא. ואמנם יטמאו בלקיחת דבר מיוחד לבד כמו שיתבאר במקומו ואין לו קשור עם אלו האבות ולא בסדר במדרגותם: 
+
+
+Mishnah 5
+
+אמר שעשר מדרגות תסודר במדרגות האדם בענין יותר חזק מהראשון והתחיל במספר ביותר קלה והוא שיהיה מחוסר כפורים וכבר קדם בשני מכריתות אמרו ארבעה מחוסרי כפרה הן ואלו הן זב וזבה ויולדת ומצורע. ולשון התורה בכל אחד מאלו הטמאים שהוא חייב קרבן כאשר נשלם טהרתו כמו שביארנו שם וכאשר טבל אחד מאלו והעריב שמשו יקרא מחוסר כפורים עד שיביא קרבנו. ואין מותר לו לאכול קדש עד שיביא קרבנו. וטבול יום הוא האיש אשר טבל במי מקוה קודם שהעריב שמשו אמר הי"ת (ויקרא ט״ו:ט״ז) ורחץ (בשרו) במים <small>[את כל בשרו]</small> וטמא עד הערב ואינו מותר לאכול בתרומה כל זה היום אבל יטמא אותה ויחזירה שלישי כאשר נגע בה כמו שביארנו בפתיחה וכמו שיתבאר בסוף זבים: 
+ובעל קרי הוא. אשר ראה ש"ז קודם שיטהר והוא ראשון לטומאה כמו שאמרנו בעקרים והוא יטמא המעשר וישיבהו שני כמו החולין ולזה אסור בשלשתן ר"ל בקדש ובתרומה ובמעשר כמו שיתבאר. וכבר קדם לנו ענין אמרו מטמא משכב התחתון כעליון. ושתי ראיות הוא שיצא ממנו הזרע שתי פעמים. ושלש שיצא ממנו שלש פעמים. וירצה הנה באמרו הזרע זובו של זב. והעיקר אצלינו שאין בין זב שראה שתי ראיות לרואה שלש אלא קרבן והנה יתבאר כל זה במס' זבים וכאשר טהר בעל שתי ראיות וטבל במי מעיין נשלם טהרתו ובעל שלשה ראיות ישאר אחר הטבילה מחוסר כפורים עד שיקריב קרבנו. והזב לבדו יותר משאר הטמאין שלא יטהר במי מקוה אלא במי מעיין בהכרח והנה אמרו הנה ביאת מים חיים לפי שלשון התורה בו ורחץ בשרו במים חיים. וכבר ביארנו ג"כ שהמוסגר והמוחלט לענין טומאה שוין. ואם יכנס בבית יטמא כל מה שבו והוא אמרו בביאה אבל בימי הסגר לא יחויב שיהיו בגדיו פרומים וראשו פרוע ובימי חלוטו יחויב לו זה. וכן כאשר טהר מתוך ההסגר לא יחויב לא גלוח כל שערו ולא ב' צפרים ושאר המלאכות. אולם כאשר טהר אחר החלט יחייבוהו זה וזה כלומר <small>[צ"ל כולם]</small> פסוקי התורה. ובאה הקבלה (נזיר דף נג:) שאמרו ית' וכל הנוגע בעצם ר"ל ג"כ אבר שאין עליו בשר כראוי ואמרו בחלל חרב או במת או בעצם אדם או בקבר ירצה בו אבר שיש עליו בשר כראוי שהוא יטמא במגע ובמשא ובאהל כמו שיטמא האדם זה הפרש בין אמרו בעצם ובין אמרו או בעצם אדם שאמרו בעצם אדם ירצה בו שיהיה זה העצם כמו האדם שיהיה בו בשר וגידים ועצמות והנה יתבארו כל אלו הדינים וראיותיהן בתחלת אהלות. וכאשר אמר בשר כראוי כפל אותו ואמר שענין כראוי בשר שהוא ראוי להעלות ממנו ארוכה ר"ל שיתרבה ממנו הבשר על כלל זה האבר ויגן עליו. וכאשר היה על זה האבר אשר נחתך מהאדם שהבשר יהיה אפשר שיתלקח ממנו כלל בשר האבר אם ישאר מחובר באדם הנה זה האבר יטמא במשא ובמגע ובאהל כמו המת. וא"ר יהודה שאפילו נשאר סביב האבר מבשר כעובי החוט של ערב אפשר התלקחו אם ישאר וחוט הערב יותר עבה מחוט השתי ואין הלכה כר' יהודה. אבל נראה בכל אבר כפי מזגו ותכונת בשרו לפי מה שישפוט אותו מלאכת הרפואה. ונשאר לנו בכאן הערה על ענין מה וזה כי כאשר אמרנו שהמצורע מטמא בביאה ומת מטמא באהל הנה לא תחשוב שהמצורע ג"כ והמת דינם בזה שוה שהמת כאשר נכנס תחת האהל יטמא כל מה שבו וכן המצורע. אין הענין כן לפי שטומאת אהל תקבץ שלשה ענינים וזה שכל מה שיהיה עם המת תחת אהל אחד יטמא וכן האדם או הכלים כשהאהילו על מת יטמא המאהיל וכן כאשר האהיל המת עצמו על האדם ועל הכלים יטמא אותם כאשר התבאר במס' אהלות וזה דין כל מה שיטמא באהל. והמצורע אינו כן אבל אמנם יטמא מה שיגיע ממנו תחת אהל אחד ובתנאי שיעמוד המצורע תחת זה האהל עד שיהיה לו מושב כמו שנבאר בי"ג מנגעים אולם כאשר היה המצורע עובר מתחת האהל הנה לא יטמא מה ששם. הנה כבר התבאר לך ההפרש בין אמרנו מטמא בביאה ואמרנו מטמא באהל: 
+
+Mishnah 6
+
+בעבור שזכר מדרגות הטומאה והתחיל ביותר קל מהן וסיים ביותר עליון לקח גם כן במדרגות המקומות הטהורים אשר הם גם כן מסיבות הסרת הטומאות והתחיל במדרגה ביותר קלה וביותר כוללת. אמר השם בעומר (ויקרא כ״ג:י׳) וקצרתם את קצירה והבאתם את עומר ואמר בשתי הלחם (שם) ממושבותיכם תביאו לחם תנופה. ואמר בבכורים (דברים כ״ו:ב׳) ולקחת מראשית כל פרי האדמה אשר תביא מארצך: 
+
+
+Mishnah 7
+
+אמר השם במצורע (ויקרא י״ג:מ״ו) בדד ישב מחוץ למחנה מושבו ולזה יצא מכל המדינה ור"ל. עד שירצו אנשי המדינה בכלל או שבעה טובי העיר כמו שביארנו במגלה שאם רצו לקוברו במקום מהמדינה יוכלו לקוברו וכאשר יצא המת מהמדינה אין להם להחזירו למדינה לקוברו שם ואפילו ירצו כלן בזה לפי שהטומאות שרחקו מהמדינה ויצאו ממנה לא יכנסו אליה: 
+
+
+Mishnah 8
+
+לפנים מן החומה. ירמוז אל חומת ירושלים אמר השם בבכור והם קדשים קלים כמו שהתבאר בחמישי מזבחים לפני ה' אלהיך תאכלנו שנה בשנה במקום אשר יבחר ה' אלהיך בו ובמעשר שני כתיב ונתתה הכסף בכל אשר תאוה נפשך בבקר ובצאן וביין ובשכר ובכל אשר תשאלך נפשך ואכלת שם (דברים י״ד:כ״ו) ודע שישראל היו במדבר על שלשה סדרים. מחנה ישראל והם הארבע מחנות. מחנה לויה והוא מאמר השם וסביב למשכן יחנו (במדבר א׳:נ׳-נ״א). ומחנה שכינה והוא חצר אהל מועד ומה שבתוכו ובכמותם המדרגות לדורות. מפתח ירושלים ועד הר הבית מחנה ישראל. ומפתח הר הבית עד פתח העזרה ר"ל שער נקנור מחנה לויה. ומפתח העזרה ולפנים מחנה שכינה. וכבר התבאר זה בתחלת ספרי. ולשון התוספתא כשם שהיו במדבר שלש מחנות מחנה שכינה ומחנה לויה ומחנה ישראל כך היו בירושלים מפתח ירושלים ועד הר הבית מחנה ישראל. מפתח הר הבית עד שער נקנור מחנה לויה. משער נקנור ולפנים מחנה שכינה. והן הן קלעין שהיו במדבר. והנה נבאר הפסוק אמר (שם ה) וישלחו מן המחנה כל צרוע וכל זב וכל טמא לנפש היה עולה בדעתנו ששלשתן צרוע וזב וטמא נפש ירוחקו למקום אחד. לולי שמצאנו אמרו במצורע (ויקרא י״ג:מ״ו) בדד ישב וכאשר מצאנו המצורע אשר הוא יותר חזק הטומאה מהזב לפי שהוא מטמא בביאה כמו שקדם כבר הפריד לו מקום והרחיקו יותר משאר הטמאים ידענו שכל מי שהוא חזק בטומאתו יהיה מקומו יותר רחוק והוא אמרם שומע אני שלשתן במקום אחד ת"ל במצורע בדד ישב מחוץ למחנה מושבו. מצורע היה בכלל ויצא מן הכלל ללמד על הכלל מה מצורע שטומאתו חמורה וחמור שילוחו משילוח חבירו אף כל שטומאתו חמורה חמור שילוחו משילוח חבירו הנה לזה השרש רחקנו המצורע חוץ לשלש מחנות ויצא מן ירושלים וזב וזבה ונדה ויולדת חוץ לב' מחנות יצאו מהר הבית. ולא נרחיק טמא מת זולת ממחנה שכינה והוא לפנים מהר הבית לפי שטומאת מת לא יטמא באבן מסמא וזב וזבה ונדה ויולדת מטמאים באבן מסמא כמו שקדם. ובתוספתא ולא טמא מת בלבד אלא אפילו מת עצמו [שנאמר] ויקח משה את עצמות יוסף עמו (שמות י״ג:י״ט) עמו במחנה לויה. וע"י ההקש יהיה טמא מת מותר ליכנס לחיל ולעזרת נשים שהכל בדמיון מחנה לויה כמו שהקדמנו להיותן שוין. כבר ביארו בתוספתא ואמרו החיל ועזרת נשים מעלה יתירה בבית העולמים והטמאים שנכנסו לשם פטורים ולא נרחיק טבול יום מן החיל כמו מה שהרחקנו טמא מת לפי שטבול יום כבר נטהר. בשלישי מטבול יום אמרו וחכ"א אין טבול יום טמא והרחקנו מעזרת נשים טבול יום ולא נרחיק מחוסר כפורים לפי שטבול יום אסור בתרומה ומחוסר כפורים מותר בתרומה כמו שקדם וזה כולו על השרש הנזכר כל שטומאתו חמורה מטומאת חבירו חמור שילוחו משלוח חבירו וענין חייבין עליה חטאת שהטמא כאשר נכנס לעזרת ישראל ובמה שאחריו בשגגה הוא חייב חטאת לפי מה שהתבאר בשבועות (דף יד:) וזולתו וכבר ביארנו בזבחים ששחיטה כשרה בזרים ולזה כבר יכנס ישראל לעזרת כהנים וישחט שם הקרבן. ובתוספתא (פ"א) נכנסו מצורעים לפנים מן החומה לוקין את הארבעים. זבים וזבות נדות ויולדות להר הבית לוקין פ' ואמרו הנה חומה ירצה בו חומת ירושלים. אמנם חומת איזה מדינה תהיה בארץ ישראל ואע"פ שנוציא ממנה המצורע הנה אם נכנס בה לא יחייבהו מלקות. ושיעור זאת הברייתא אצלי שמצורע שנכנס להר הבית או זב שנכנס לחיל לוקין שמונים. וזהו אשר ביארנו על השרשים לפי שכל מקום מהן שמור עליו בגדרו: 
+
+
+Mishnah 9
+
+אמר השם יתברך לאשר במקדש (ויקרא י׳:ו׳) ראשיכם אל תפרעו ואמר (שם כא) כל איש אשר בו מום לא יקרב ועוד אמר (שמות ל׳:כ׳) בבאם אל אהל מועד ירחצו מים ולא ימותו ת"ק סבר שהאזהרה מליכנס להיכל לבד בלתי קדוש ידים ורגלים. ורבי יוסי סבר שאין בין האולם והמזבח ג"כ מותר למי שלא קדש ידיו ורגליו ליכנס לשם ואין הלכה כר' יוסי ואע"פ שהתוספתא כבר ייחס מאמרו לחכמים והמאמר הקודם לרבי מאיר והדברים החמשה השוה בהן בין האולם ולמזבח להיכל בשעת הקטרת הקטורת בהיכל וכל יום פורשין כל העם מן ההיכל. ושבין האולם ולמזבח. אולם ביום צום כפור (שני עתים) יקטיר כה"ג הקטרת בקדש הקדשים ולא תחייב הפרישה זולת מהיכל לבד ולדעת ר' יוסי אשר ישוה הקדושה בהיכל ובין האולם ולמזבח וישימה קדושה אחת היא אשר תהיה עשר קדושות כמו שזכר תחלה. ולשון התורה הוא ג"כ באיסור הכנסת השיכור למקדש והוא אמרו (ויקרא י׳:ט׳) יין ושכר אל תשת וכן אזהרת כה"ג מהכנס לקדש קדשים זולת ביום הכפורים אמר (שם טז) ואל יבא בכל עת אל הקדש וגו' בזאת יבא אהרן וגו' והוא יכנס בזה המקום ביום צום כפור ד' פעמים הראשונה בקטרת ויקטיר שם בקדש הקדשים כמו שביארנו במסכת יומא. והפעם השנית בדם הפר. והפעם השלישי בדם השעיר. והפעם הרביעי יכנס להוציא את הכף ואת המחתה מקדש הקדשים כמו שהתבאר שם. ובתוספתא (פ"א) כה"ג נכנס לשם בכל שנה ושנה לעבודת יום הכיפורים ארבע פעמים ביום ואם נכנס חמשה חייב מיתה: וכבר התבאר במדות (פ"ד) שעליה היתה על ההיכל. ובתוספתא אמר אין נכנסים לה אלא לשנים לידע מה היא צריכה רצה לומר לבית קדש הקדשים שעל עליה לפי שבית קדש הקדשים וכו' כמו שהתבאר שם:  
+
+Chapter 2
+
+
+
+Mishnah 1
+
+דע שפסוקי התורה בטומאת מיני הכלים כמו שקדם בפתיחת זה הסדר. אבל הפסוקים ההן באו מהן קצתן בטומאת מת וקצתן בטומאת שרץ ובטומאת זב ובטומאת נגעים ובטומאת שכבת זרע. ולמדנו קצתן מקצתן בפנים רבים מההקש משלשה עשר מדות וכבר ידעת שכונתנו בזה החבור הקצור במה שאפשר ועזיבת מה שיאריך בו ההקש ורבוי הענינים ואני אקח ביותר זך וביותר נקי מכל אלו המאמרים. וכאשר אקח הראיה לך בפסוק על טומאת מין ממיני כלים לא תטריד מחשבתך באיזה מין ממיני הטומאה באיזה הפסוק אם בטומאת שרץ או בטומאת מת או זב או זולתו לפי שהתלמוד כבר למד קצת מקצת באופני ההקש. אמר ית' (ויקרא י״א:ל״ב) מכל כלי עץ או בגד או עור או שק. אמנם כלי עצם הנה למדנו אותו מפסוק (במדבר ל״א:כ׳) וכל מעשה עזים אמרו לרבות העשוי מן העזים אפי' מן הקרנים ומן הטלפים שאר בהמה וחיה מנין ת"ל מעשה ר"ל כל מה שיעשה ממנו מהכלים אפילו מעצמיהן וטלפיהן וקרניהן. ואמנם אמר מעשה עזים לא מה שיעשה מעצמי העוף או הדגים מן הכלים שלא יקבלו טומאה כ"א מן החי ההולך לבד: וכלי זכוכית. והם כלי הזגג והם יקבלו טומאה מדרבנן הקישו אותו לכלי חרש לפי שיעשו מהעפר כמו כלי חרש אבל שמוהו חכמים יטמא בנגיעת אב הטומאה אפילו מגבו כמו כלי עץ וזולתו ואין בזה דין כלי חרש כמו שהתבאר שהוא לא יטמא אלא מתוכו אבל הזכוכית להיותו נראה מה שבתוכו כאילו הוא על שטחו שמו קרוב הטומאה משטחו מחוץ כהגעתו מתוכו והוא אמרם מפני שנראה תוכן כברן: ופשוטיהן. הפשוטין מהן אשר אין לו כפיפות ולא קערורית: ומקבליהן. מה אשר לו כפיפות או קערורית עד כי כאשר הושם בו הדבר הניגר יקבלהו ולא יתפשט על כללו ולקחו ראיה על היות פשוטיהם טהורים מפסוק (ויקרא י״א:ל״ב) מכל כלי עץ או בגד או עור או שק ואמרו דומיא דשק מה שק שיש לו קבול אף כל שיש לו קבול. וכבר אמרנו ששק הוא נעשה מן השיער ונלקח ממנו יעשו ממנו כלים לשאת בתוכו. אולם כלי זכוכית הנה הן דומים לכלי חרש כמו שאמרנו וכלי חרש ג"כ לא יטמא עד שיהיה בו בית קבול דכתיב (שם) וכל כלי חרש אשר יפול מהן אל תוכו עד שיהיה לו תוך. ודע שפשוטי אלו הכלים כמו הכסא והלוח והעור והדומה להן שהן כולם יטמאו מן התורה במשכב הזב ומושבו ואע"פ שאין לו בית קבול לפי שהוא ראוי למשכב ומושב כמו שיתבאר בזאת המסכת. אולם בשרץ ובמת וזולתו מאבות הטומאה הנה לא יטמאו אלא מקבליהן. אולם כלי עץ ועור ועצם הנה פשוטיהן יטמאו ג"כ ואפילו בשאר טומאות וזה מדרבנן. ובגמ' בבא בתרא (דף סו.) אמרו פשוטי כלי עץ מדרבנן. ואמרו בכאן כלי עץ פשוטיהן טהורים ירצה בו מן התורה שאין הבדל בין כלי עץ או כלי עצם ועור ושמור זה השרש תמיד: עוד אמר נשברו טהרו. ענין זה כי כאשר נטמא כלי מאלו המינים הארבע ואחר טומאתו נשבר נטהר ותהי' החתיכה טהורה ואם תקח זאת החתיכה ותתקננה ותעשה ממנה כלי אחד הנה זה הכלי טהור ואמנם תטמא בעתיד כאשר יגע בו אחד מאבות הטומאה לפי מה שקדם באורו א] וזה ענין אמרם מקבלין טומאה מכאן ולהבא בכל מקום שאמרו זה אינו מן <small>[כופרא במס' ע"ז דף לג:]</small> מאי כלי נתר כלי מחפורת של צריף. וכלי נתר הוא כלי הטפל והוא אבן רכה מאד בדקות המראה יותך במים במהירות ירחצו בו השיער והבגדים וכן מנוהו החכמים בכלל המנקים אמרו [שבת פט: נדה סא:] נתר ובורית קימוניא ואשלג. ועשיית אלו הכלים נמצא אצלנו בקצווי המערב ומלאכתו קשה מאד וזה שיולש הטפל ויעשו ממנו כלים לשתית המים לפי תמונה הנעשה מן החרש אבל הוא לא יסבול האש כמו שיסבול החרש אבל אם ישיגהו חום מעט מהאש יתבקע הכלי ויפסד אם לא הכהו החום ג"כ בכלל חלקיו הנה אצל מה שיגיע הכלי במים יותך ונפסד ואלו הכלים אמנם יצטרכו לשתית המים מפני שהיא עריבה בה מאד וריחו טוב עושין אותם לחולים ולחלושי האסטומכא ולא יוכל לבשל זה הכלי אלא החריף מאד במלאכה עד שיצא הכלי ממורט המראה כמו הטפל הוא להיותו מגיע לו מהבשול מה שלא יתיכהו המים עמו ואי אפשר לעשות ג"כ אלא רקיק דק מאד יהיה עבה דפנו קרוב מעלה לפי שאם היה עבה מה שיתהוה האש מתוכו לדקות האש ועל זאת המלאכה בעצמה יעשו אצלינו כלי אלא שמראהו אדום חזק האדמימות וכן כליו והוא ג"כ יעשה לשתות המים והויית אלו הכלים לא יתעכבו באש. אולי בעבור שלא ישנו מראהו אבל מראה הכלי נא ומבושל מראה אחד והיה עולה במחשבתנו שהוא כלי אדמה ולא יקבל טומאה ולמדנו שהוא מאשר שרשו טיט וכבר נקלה באש ואף על פי שהוא מעט הנה הוא כמו כלי חרש אמר בסיפרא וכל כלי חרש לרבות כלי נתר ואמנם הארכתי בזה הענין זאת האריכות הרבה לבאר לך הענין ולפרש האמת לפי שכל מי שבאר המלות במה שהגיע אצלי יפרשו כלי נתר כלי האלום. ואני נפלא מאומר זה איזה דבר יחשב שפירש דבר לא מושכל ולא מקובל איך תעשה כלי מאלום ואין ספק שהאומר זה לא ראה אלום מימיו ואם אמרנו שהוא חפר במקור האלום אבן אלום גדולה ועושה ממנו כלי הנה לא יצלח לקבל כל דבר לענין מהענינים. ואם יהיה זה הנה לא יקבל טומאה לפי שהוא כלי אדמה אשר לא יקבלו טומאה כמו שיתבאר. ואשר ראוי שתבינהו שכל הטינים כאל טפל ואל אנגבר ואלטין אל ברמיני ואל מנטיות וזולתן מן הטינים כאשר נעשה מהן כלים כל זמן שהן נאים ולא נקלו באור הנה הן כלי אדמה ולא יקבלו טומאה וכאשר נקלו ואע"פ שלא יסבלו האש עד שיבושל דפנותם כמו החרש הנה הן דומים לחרש והוא אשר יקרא כלי נתר ואשוב אל כוונת ההלכה אמר שהן יטמאו ויטמאו זולתן מאוירן אמנם היות כלי חרש מטמא מאוירו לבד כמאמרו יתברך וכל כלי חרש אשר יפול מהם אל תוכו. אמרו מתוכו הוא מטמא ואינו מטמא מאחוריו ובמקום אחר אמר מתוכו הוא מטמא ואינו מטמא מגבו. הנה כבר התבאר לך שאמרנו גבו או אחוריו דבר אחד. אולם שאר הכלים אינם כן אבל כאשר הגיע הטומאה באוירו ולא תגע בגופו הנה הוא טהור וכאשר נגע בו הטומאה ואפילו מגבו הנה כבר נטמא והוא מאמר המשנה בתחלת חולין הטהור בכלי חרש טמא בכל הכלים והטהור בכל הכלים טמא בכלי חרש. וכבר הקדמנו בפירוש מאמרינו ובארנו שכלי חרס לא יהיה אב הטומאה אמנם יהיה ולד הטומאה לעולם ושכל ולד הטומאה אמנם יטמא אוכלים ומשקין הנה אמרו הנה מכלי חרש שהוא מטמא זולתו מאוירו ענינו כי כאשר הגיעו אוכלין טהורים באויר כלי חרס הטמא נטמאו אף אם לא תגע בכלי. והנני עתיד להביא לך משלים מזו בזאת המסכתא. ובגמ' פסחים [דף יח:] אמרו מכל האוכל יטמא אוכל מטמא מאויר כלי חרש ואין כל הכלים מטמאים מאויר כלי חרש. עוד אמרו (בת"כ) מטמאים מאחוריהן. שכלי חרש הן גבי כלים. מטמאים האוכלים והמשקים בגבן כאשר יהיו טמאין ויגעו אוכלים טהורים ומשקין טהורים באחורי הכלי הטמא נטמאו האוכלים והמשקים. עוד אמר ואינם מטמאים מגביהן ר"ל טומאתו בעצמה הנה הוא אם נוגע שרץ בכלי חרש מגבו הנה לא יטמא. הנה כבר התבאר שכלי חרש טומאתו בעצמו יהיה מאוירו לא מגבו וטומאתו למה שיטמא יהיה מאוירו ומגבו ואמנם פעם יקרא גב הכלי אחוריים ופעם גב שלא יפול הספק בין טומאתו על זולתו וטומאתו לעצמו הנה שם בשמות הבדל להבין העניינים אצל טומאתו לזולתו אמר אחוריהן להיות השורש אצלנו שאחורי הכלי תטמאו אוכלין ומשקים ואצל טומאתה לעצמה אמר גביהן להיות השורש אצלנו כלי חרס אינו מטמא מגבו ושמור אלו השרשים כולם הקודמים בזה הבאור שהן ג"כ יוכפלו בעתים. עוד אמר ושבירתן היא טהרתן לפי שכלי חרס כאשר נטמא לא יטהר במקוה ולא יועילהו זה והוא בטומאתו עד שישבר זה ל' התורה כל אשר בתוכו יטמא ואותו תשברו. וכן כלי זכוכית ואין הבדל בין החרש או אל מד"י ואל צר"י הכל כלי חרס יקרא לענין טומאה: 
+
+Mishnah 2
+
+אמר ית' וכל כלי חרס ואמר בספרא מנין לרבות שברי כלי חרס ת"ל וכל כלי חרס. הנה יגיע מזה השורש שכלי החרש כאשר נשברו ונשאר מהן שארית מקבל דבר הנה זאת השארית תטמא להיות בזה כלי קטן והנה יודיענו ההלכה כמה יהיה השיעור אשר ישאר ממנו ואמר שהכלים הקטנים מכלי חרש כאשר היו מקבלים כדי סיכת אדם קטן עד שתקבל לוג ומגדול שתקבל לוג עד שתקבל סאה שמן כאשר נשברו ונשאר מחרסים משולי קרקרותיו או מן דפנותיו שיעור כי כאשר ישב על שטח הארץ בלתי שיסמוך על צדדיו או יסמך יקבל רביעית אשר הוא <small>[צ"ל רובע]</small> רוב הלוג הנה זה החרם יקבל טומאה וזה ענין אמרו קרקרותיהן ודפנותיהן יושבין שלא מסומכין. הנה יהיה הכלי בשרשו מן הגודל אשר תחזיק מן סאה עד סאתים הנה יצטרך שיהיה הנשאר מחרסים כאשר נשברו מה שיקבל חצי לוג ואז יטמא זה הנשאר ואם היה מן הגודל שתחזיק מסאתים עד ה' סאין הנה יצטרך שישאר ממנו ואז יטמא לוג שלם. וכבר בארנו פעמים שסאה ו' קבין וקב ד' לוגין ולוג ד' רביעיות ושיעור הרביעית הם אצבעיים באורך ואצבעיים ברוחב והגובה אצבעיים וז' עשיריות אצבע והאצבע אשר בו יהיה המדה מהיד היא הגודל מהיד. וכן בארנו המדה אשר זה מדתה יחזיק מהמים כ"ז דרה"ם מצריים בקרוב ולא נצטרך לשוב זכרון אלו המדות ג"כ כאשר יוכפלו בזה הסדר ואשוב אל שלימות ביאור ההלכה. וזה השיעור הוא דעת ר' ישמעאל אולם ר' עקיבא אומר שאני לא אשער הכלי במה שהיה מחזיק לא סאה ולא סאתים ואמנם נשערהו בתמונותיו המפורסמות. ומאמר ר"ע מבואר על הפנים אשר בארנו ולא נשאר בזאת ההלכה בלתי באור רק השמות לבד ואמר קדרות הדקות הקדרות הקטנות. חביות לודיות החביות הנעשות בלוד שם ארץ מארץ ישראל מיוחסות אליה. וכן אמרו לחמיות מיוחסות לבית לחם: וחצבין גדולים. התוספת הגדולה והן היותר גדולים ממה שאפשר כמו אלו הכדים הבאים משבילי"א בזמנינו זה: ופכין. קבוץ פך והוא פך השמן. ואמרו גלילים מיוחסים לגליל העליון וגליל התחתון היו נעשות במקומות ההן: ואביונות. חביות קטנות אמר שיעור קרקרותיהן כל שהוא לפי ששוליהן מחודדים כמו שולי קצת כלי הזכוכית. וכאשר נשאר מה שיקבל שיעור הנה הוא יטמא לפי שהוא ישאר תמונת כלי קטן יעשה מתחלת ענינו כזה <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAEEAAAAxAQAAAACtrvkpAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAtklEQVQYlY3RMQ7CMAwFUFeRCBO5AbkIIldi7FCVVh0ycqUwcY1UHVgzZohqnDRVFUQl/uI3fHsx4BrAmf8Qo6GSKsQgogLJ74p67ywwbBVlkywVSi33gLNh0UHoF086ySx/lo+JZelF7koaStmW9CxlZqnHLKVHE9UFpa29k3qS2+SiWFCDc2rVjTQzT6qjOMnXEiGIUg3JyySB4JJajmCPXvX+wkiQQjL7qhC6L+FEu9vf/tMH7gQcTTEC+cEAAAAASUVORK5CYII=">: אמנם צדיהן הנה הן לא יקבלו טומאה ר"ל השארית אשר ישאר מצידיהם לפי שלא יהיה בצדם קערורית כמו הכדים והקדירות אבל צידיהן שוה השטח כל מה שנשאר מהן נשאר דומה ללוח פשוט וזה תמונתו  <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAACoAAABUAQAAAADckJhHAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAnElEQVQokXXSsQ0DIQxAUZ8uEqVH8CiMxkVZjFEYgfIKC4JtuIBEaJ4sGuADVRfsYeMOBhlAQl5IAxSi6zjjo2DnLVykAHZiowwoBp3Siv8DP2QSyMCJdui7gxPY4R1lhhbWPVecwhOvZRqcg3Pi2OMe+AcqcpVi1IYXoJOFC3KQt4a0ogEgWqrDOCcyOEus/dgo1raCV1qb/X/5AiPDOvcKh42uAAAAAElFTkSuQmCC"> והלכה כר"ע: 
+
+Mishnah 3
+
+אמר ה' בכלי חרס (ויקרא י״א:ל״ג) אשר יפול מהם אל תוכו יטמא ובאה הקבלה את שיש לו תוך טמא ואת שאין לו תוך טהור ר"ל שלא יקבל טומאה מהטומאות. ושרש אחד שכל שאינו עשוי לקבלה טהור ואע"פ שהוא אפשר שיקבל הנה כל מה שימנה מכלי חרס שהוא לא יקבל טומאה הוא אם מה שאין לו בית קיבול או אם מה שיש לו בית קיבול אבל לא נעשה לקבלה. ונשאר באור השמות: טבלא שאין לה לזבז. לוח פשוט שאין לה שפה גבוהה על שטחה וזו השפה תקרא לזבז בלשון המשנה: ומחתה פרוצה. מוגמר הוסר מקיפו: אבוב של קלאין. כלי יעשה בו קליות הפולים והאפונים וזולתן מן הגרעינים הגסים והוא מנוקב השולים כמו הכברה כמו שבארנו במנחות (פרק ר' ישמעאל) ליכנס אש באלו הנקבים ולזה לא יקבל טומאה לפי שאין לו תוך: וסילונות. קבוץ סילון והוא כלי חרס ארוך אין לו שולים ורוכב האחד על השני עד שימשכו בו המים ממקום למקום וכן יעשו מושכי המים כלן. אמר אע"פ שהן כפופים כזאת הצורה אשר אפשר שישאר מעט בשוליו או יהיה בו גם כן בית קבול על זאת הצורה והדומה לה שהם לא יטמאו לפי שלא נעשת לקבלה לפי שהכוונה מאלו הקנים החלולות שיגר עליהן המים לא שיתקבצו וינוחו בו: וכבכב כמו כפכף והוא כסוי מחרס עשוי לכסות בו סלי הפת שאינו לקבלה: וטפי הוא שם חסר והשלם הוא טפיח והוא כלי חרס חד השולים ושמו המפורסם בערבי קאדס. ואמר כי כשנעשה זה הקאדס בעת עשייתו לשום בו הענבים כדי שישארו קרים כמו עת לקיטן מן האילנות ורוב מה שיעשה זה הנה הן טהורים לפי שלא נעשה לקבלה: וחבית של שייטין השייטין יעשו חבית ויקשירו עליה בגד דק או עור וישוטו עליה על פני המים וזה ג"כ לא נעשה לקבלה: וחבית דפונה בשולי המחץ. מחץ הוא כלי גדול מחרס והוא אשר תקרא במצרים אל מחגי"ר ובמערב יקראו אותה קצרי"ה ולו קצה דומה לו לדמיון בית יד והוא שולי מחץ ושולים הן הקצוות וזאת החבית היא חקוקה בקצה הזאת להטמין היד בו בעת הגבהת המחץ ולזה לא תטמא לפי שלא נעשת לקבלה. וידוע שמטה וכסא וספסל והוא אלמנכ"ר ושלחן ומנורה כלן אין להן תוך. אמנם ספינה של חרס כבר התבאר בגמ' שבת (דף פג:) סבת היותה טהורה והוא מאמר המשנה מנין לספינה שהיא טהורה שנאמר דרך אניה בלב ים ובגמרא בארו שאפילו הספינה של חרס טהור כים מה ים טהור אף ספינה טהורה ואפילו היא של חרס: ואמרו כל שאין לו תוך אין לו אחוריים. ר"ל שאחוריו לא יתטמאו במשקים כמו שזכרנו באשר אין לו תוך וזה שמשקים טמאים כאשר נגעו באחורי הכלי יתטמאו אחורי הכלי לבד. ואני עתיד לבאר זה בפרק כ"ה מזאת המסכתא. ויהיה עולה על הדעת כי אחר שאין צריך בזה הדין מן הטומאה תוך יהיה פשוטי כלי חרם יטמאו במשקים טמאים על אלו הפנים לבד ואמר שאין הענין כן אבל הוא טהור מכל הצדדין: 
+
+
+Mishnah 4
+
+יעשו כלים מחרס כמו עששית יכנס בו הנר והוא מכוסה כדי שלא יכבהו הרוח ולו נקבים בצידיהם תצא מהן האורה וזה הכלי תקרא פנס: ומגופת היוצרים. אבני היוצרים מלשון (נחמיה ז׳:ג׳) יגיפו הדלתות והן מחרש ויעשו עליו הכלי' ואצל היוצרין מהן הרבה יעשו עליו אל גפ"ן ואל צאר"י והדומה להם מהכלים הגדולים אשר נבנין ביד ואשר ישליך עליהן הטיט תחלה מהן יעשו הכלים אשר אין להן שפה ולזה הן טהורים. ואשר יתקנו עליו הכלי ויעמידהו אחר שקבל תמונתו מן הטיט הנה לזה הכלי שפה ולזה הוא טמא. וענין פותח בה אשר יפתח הטיט ביד עליו עד שיקבל התמונה. ומשפך הוא בלשון ערבי אלקמ"ע ותמונתו מפורס' והוא נמצא אצל <small>[הרוכלים]</small> העשרייר"א יצטרכו אליו במכירת מי הוורד והשמנים בעלי הריח מריח בו הקונה מזה הבושם ויעזבו בצד המשפך מעט להריח בו הנה כבר שב כלי קבול ולזה הוא טמא והלכה כר' עקיבא: 
+
+Mishnah 5
+
+חביות ניירות. מיוחסות אל מקום. וכסוי הלפס. יצא מגב הכסוי ידמה לאבוב של קנה והוא בית יד הכסוי. ונקוב הוא שיהיה בזה הכסוי נקב ויצא ממנו העשן: מסננת לתוכו. הירק להגיר מימיו. ורונקי שם יוני והוא הירק השלוק כאשר נעצר ונדבק קצתו לקצתו ואמר שזה הכסוי כאשר לא יהיה מחודד שיוכל לעמוד על עצמו ולא יהיה נקוב ישימו בו הירק לזככו מהמים יהיה נא או מבושל ולזה יהיה טמא: 
+
+
+Mishnah 6
+
+גסטרא. הוא כלי אין לו בית יד ולא בית קבול ואמנם הוא תושבת לכלים ישימו עליהם הכלים הגדולים המלאים מים לקבל טפטופן וכן בארנו במסכת שבת (דף צו.): וכבשן. הוא הכבשן אשר יבשלו החרס בו: וטיטרוס. הוא כלי חרס מושבו רחבה ולו צואר צר ארוך דק מאד ובתושב הכלי נקבים נקבים כאשר תמלא הכלי במים והושם האצבע על ראש הצואר הדק ימנע האויר מליכנס בכלי ולא יצאו המים אשר בו מאלו הנקבים וכאשר הוסר האצבע מראש הכלי יצאו המים מקרקעית הכלי ויקרא אצלנו זה הכלי מזה המים. ואמרו מפני שהוא כמוציא פרוטות ר"ל כי המים כאשר יצאו מאלו הנקבים לא יצאו במהרה אבל יצאו מעט מעט באיחור גדול הנה כבר שב כלי קבול כי לזה נעשה. והלכה כר' יוסי: 
+
+
+Mishnah 7
+
+אלו הקערות מעצם הטבלא והן כולן גשם אחד והרבה עושין מאלו במצרים וכל כלי ממנה כאשר יגיע השרץ באוירה נטמאה לבדה וישארו הכלים הדבקים בה טהורים ואם היה לזאת הטבלא אוגן גבוה מכל הכלים אשר בתוכה הנה כאשר יגיע השרץ באחת מאלו הכלים הקטנים כבר הגיע באויר זה האוגן הכולל ונטמאת הטבלא בכללה בהגעת הטומאה באוירה ואלו הקערות כולם הן מעצם הטבלא ונטמאות בכללה: בית תבלין של חרס. הוא כלי מחרס נחלק בעת עשייתו לרבועים רבים יעשו לשום בהן מיני התבלין כדי שלא יתערבו קצתם בקצתם: קלמרין המתואמות. הוא כלי נחלק באמצעו חלוקה אחת ואמר שדינן ודין הטבלא אשר בה הקערות אשר זכרנו אחד וזה שאם יהיה להן אוגן כולל תכלול הכלים והחלוקות אשר בתוכן הנה הכל נחשב כלי אחד ואם לא היה אוגן כולל הנה כל כלי וכל חלק וחלק נחשב יחידי ואע"פ שיהיו כולן דבוקים קצתן בקצתן. עוד אמר שזה הדין בעצמו בבית תבלין של עץ כאשר נטמא אחד מחלקיו במשקים טמאים לא נטמא חבירו אא"כ היה שם אוגן כולל הכל מחוץ אשר תשים אלו הרבועים כולן כלי אחד תכלול אותן וכאשר נטמא אחד מן הכלים נטמאו כולם וא"ר יוחנן בן נורי שבית תבלין של עץ כאשר לא יהיה לו אוגן ונטמא אחד מן החלקים במשקים טמאים נחשוב שעובי החלוק כבר נחלק לחצאין וכל מה שימשך לטהור טהור ומה שימשך לטמא טמא ונשאר בכאן שנבאר לאיזה ענין תקנו בבית תבלין של עץ טומאת משקין ולא אמר שנטמא אחד מהן בשרץ כמו שאמר בשל חרס ובכאן תצטרך שתהיה זכור לעקרים הקודמים וזה שכבר נאמר בהקדמה שכלי חרס מטמא מאוירו ואינו מטמא מאחוריו ושאר הכלים מטמאים בנגיעת הטומאה איך שיהיה מאחוריו או מתוכן וכאשר לא יהיה שם אוגן עודף כמו שהנחנו ובא שרץ בחלק מאלו החלקים נטמא זה הבית לבדו ולא נטמא אשר ימשך אליו לפי שהטומאה נוגעת בו מאחוריו וכלי חרס לא יטמא מאחוריו וכאשר היתה של עץ נטמא הכל לפי שכלי עץ כאשר נגעה בו טומאה נטמא בין מתוכו בין מגבו אולם משקים טמאים כבר בארנו בפתיחה שהם יטמאו מדרבנן הכלים כולם וכן הקדמנו שכלי שנטמא אחוריו במשקים טמאים לא נטמא תוכו והנה יתבאר בזאת המס' (פ' כ"ה מ"ו) שכלי שנטמא תוכו במשקים טמאים נטמא כולו ולזה אם היה לזה הבית תבלין של עץ אוגן עודף אשר נחשב כאילו כלי אחד והגיעו משקים טמאים בתוכו נטמא הכל ואם לא יהיה שם אוגן גבוה אשר כל חלק נחשב לכלי והגיעו משקים טמאים באחד מהחלקים נטמא זה הבית ולא נטמא הבית הדבק בו לפי שמשקין טמאים נגעו בו מאחוריו ולא נטמא בזה כולו. אולם אם היה שרץ תמורת המשקים נטמא הכל והבן זה הנה כבר התבאר שדין השרץ בכלי חרס כדין משקים טמאים עם כלי עץ ועם זולתן מן הכלים וזה מבואר בתכלית: 
+
+
+Mishnah 8
+
+הלפיד. אור דולק הוא כלי מחרס דומה כקנה ובראשו אוזן קטנה דבקה עמו בעת עשייתו יושם בו חתיכת בגד השרוי באלקטרן או בשמן תדליק וילך בו ויעשה ג"כ מחרס כלי בו מקום קערורית לישב בו הנר ויתקבץ בו כל מה שיגר מן השמן מפי הנר ותקיף על ראש האלמנר' כדי שלא יפסד הנחושת בשמן וזה הכלי נקרא בית שקעו של נר ויעשו כלי חרס באמצעיתו כסוי כגון שבכה עשוי בעת עשיית הכלי ורוב הכלים אשר ישתו בהם המים אצלנו כן וזה המין מן הקיתון הוא אשר יקרא צרצור כמו שיתבאר במקואות (פ"ג מ"ג) והן עושין סביב הקיתון אשר למעלה מהשבכה פגימות מעשה שושן דומין לשיני המסרק ולזה יקרא מסרק הצרצור וכן יקראו הפגימות אשר סביב צואר הרמון מסרק של רמון כמו שיתבאר בב' מעוקצים (מ"ג) ואמר רבי אליעזר שהשרץ כאשר הגיע באויר הקיתון למעלה מהשבכה אשר יקיפו בו הפגימות הנה לא יטמא שאין זה תוך כלי חרס מפני היות מקיפו מופגם מכל צד וחכמים מטמאין שזהו תוך של זה והלכה כחכמים: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+שיעור מה שיהיה הנקב אשר יתנקב כלי חרס ולא יטמא כאשר לא ישאר לו תוך הנה הוא יבאר השיעור אשר יהיה נקב כל כלי: וענין מטילין אותו לחומרו. שנדין עליו בחמור ולא יסור מלקבל טומאה ואע"פ שהוא נקוב בכונס משקה עד שיתנקב נקב יצא ממנו הזית ואז לא יקבל טומאה: 
+
+
+Mishnah 2
+
+טפי ופך. שניהם כלי שמן אבל טפי כלי צר הפה מאד לא יגר ממנו כי אם טפה טפה ולזה יקרא טפי ואמרו שלשתן בזרעונים ר"ל הפך והטפי והצרצור שלשתן כאשר נקבו נקב יצא ממנו הזרע הממוצע בשיעור כמו הזרעונים והאפונים ודומיהן הנה הוא אז לא יקבל טומאה: ופי הנר. הוא התוספת היוצא מן הנר אשר יחזיק הפתילה וכאשר היה הנר מטיט בלתי מבושל אשר לא יטמא כמו שיתבאר במה שאחר זה שכלי אדמה לא יקבלו טומאה אחר שבשלה פי הנר בפתילה ושבחרס הנה הוא ג"כ לא יקבל טומאה לפי שלא נתבשל הנר בכללו. ואין הלכה כרבי אליעזר. והלכה כרבי יהודה: 
+
+
+Mishnah 3
+
+כבר קדם לך בפ' השני שכסוי כלי חרס תטמא כאשר היה הכסוי ממנו יקבל רביעית ואמר כי כאשר ניקבה החבית ונסתם מקום הנקב בזפת עוד נשברה החבית והיה מחרסיה חרס תקבל רביעית יושב שלא מסומך כמו שקדם הנה הוא יטמא ואע"פ שזה החרס הוא אשר בו הנקב הסתום בזפת לפי שהחבית בכללה שם כלי היה עליה ואפילו אחר הנקב וזה החרס הוא שבר כלי ושבר חבית הוא ואע"פ שהיה נקב אולם חרס חבית כאשר נקב אחר שבירתו אע"פ שסתם פי הנקב הנה הוא לא יטמא לפי שמאז שניקב החרס בטל שם כלי מעליו: 
+
+
+Mishnah 4
+
+נתרועעה. נקרעו ונסדקו חרסיו אבל לא נפלו חרסיו ולא התפוררו מלשון (ישעיה כד) רוע התרועעה: וביאור וטפלה בגללים החליק עליה בגללי הבקר וטפלה מלת עברית ותטפול על עוני (איוב י״ד:י״ז). ר"ל החזקת בו והחלקת עליו כדי שיתקיים וישאר על צד הדמיון וזה על דרך משל ולא נצטרך לכפול בכל זאת המסכתא כי כאשר אמר מכלי טמא אמנם ירצה בו שהוא יקבל טומאה וכאשר יאמר טהור ירצה בו שלא יקבל טומאה וכן כאשר בארנו מלה לא נכפיל ביאורה כדי שלא יארך המאמר. עוד נבאר שזה החבית המקובצת אשר אמר ממנה טהור כאשר היה בה חרס מחזיק רביעית הנה הן כולן תטמאו במגע רוצה לומר שאם יגע בו שרץ מתוכו הנה תטמאו כולן להתדבקם והתאחדם אולם שיטמא באויר כמו שיטמא כלי חרס זה לא יתבאר זולת בחרס החמת שיחזיק רביעית לבד שהוא כאשר הגיע שרץ בתוספת <small>[נ"א בתוך]</small> זה החרס יטמא ואפי' לא יגע השרץ בו כדין טומאת כלי חרס שהוא כלי בפני עצמו כמו שהקדמנו בפרק השני: 
+
+Mishnah 5
+
+הבריא. החזק והשלם ואמרו רבי מאיר ורבי שמעון כי כאשר נטמא זה הכלי בנפול הטומאה באוירו הנה כל מה שנגע בזה הטפלה מהאוכלים והמשקים יטמא לפי שזאת הטפלה מכלל הכלי וכאילו היה מעצמו וזהו ענין אמרו מטמאים וחכמים אומרים אמנם שזה הדין יתחייב לטופל הכלי אשר כבר נסדק אשר הוא צריך לזאת הטפלה: וקירויה שם כלי חרס אשר ישתו בו המים מן הבארות כמו שעושין אצלנו בכלי הנחושת והברזל. וחידוק הוא כמו הידוק והוא החתום והקשור ואמר שזה המחלוקת בעצמו במי שיקשור זה הכלי בעור או בנייר והדומה לו שדעת ר' מאיר שאם נטמא הקרוי יטמא בעבורה זה הקשור גם כן ואפילו הוא שלם וחכמים אומרים אם היה קשור בעבור שנסדק אז יהיה הקשור חשוב כעצמה והלכה כחכמים: 
+
+
+Mishnah 6
+
+יבלית. עשב לח מאד ופטסין קבוץ פיטם והוא כלי על דמיון האצטומכא גדולה מאד ישימו בו המים בספינות ויקחו זה העשב ויטחו בו הפיטס מבחוץ עד שלא יטיפו ממנו המים בחוץ ואמר שאם זה הטיחה היא צריכה אליו הנה הוא יחשב מכלל הכלי עוד אמר שכסוי החבית ואע"פ שהי' היטוחו סביבה בטיט כמו שהוא מפורסם אינה חיבור ולא נחשוב החבית וכסויה כלי אחד שהכסוי דבק בטיט ובעת שנטמא האחד לא נטמא האחר כאשר נגעו בו משקים טמאים וכמו שהקדמנו בפתיחת הסדר עוד אמר שהבנין אשר יבנה על חרס התנור היא מכלל התנור וכאשר נטמא התנור בהגיע הטומאה באוירו הנה האוכלים והמשקים הנוגעים בטפילתו טמאים: 
+
+
+Mishnah 7
+
+מיחם. הוא כלי עשוי לחמם בו המים: וחומר טיט עבה כמו (בראשית י״א:ג׳) והחמר היה להם לחומר: וחרסיתי דק כחרס וכאשר טחו המיחם בטיט העבה הנה יתאחד בו ויהיה מכללו וכאשר נטמא המיחם יהיה הנוגע בחומר טמא אמנם אם טחו אותו בחרסית הנה לא יתדבק בכלים ולא יחשב בכללו: וקומקומוס. הוא הקמקם וידוע שהזפת יותך במים החמין ולזה הוא אמרו שאינו יכול לקבל את החמין ואע"פ שהוא מקבל המים הקרים וישארו בו ולא יצאו ממנו וכן אמר בכלי הזפת בעצמם שהן אינם מטמאים בעבור שלא יקבלו שום דבר חם: וכלי נחושת שזפתן טהורים. רצונו בזה שזה הכלי כאשר נטמא הנה אשר יגע בזה הזפת טהור שאין הזפת מכלל הכלי אם לא שיהיה כונתו שישים היין בזה הכלי שאז הוא צריך לזפת ויהיה נוגע בזפת טמא ולא קתני בכאן אוכלין ומשקין לפי שכבר יהיה כלי הנחושת אב הטומאה ויהיה נוגע בזפת טמא ואע"פ שהוא אדם כמו שהתבאר בפתיחה: 
+
+
+Mishnah 8
+
+יותר מצרכה. הוא שהתעבה מהזפת על מקום הנקב יותר ממה שצריך עד שאם יסירו ממנו הרבה ישאר הנקב סתום ומחזיק המים שהיו בכלי ואמרו בכאן הנוגע ירצה אוכלים ומשקין: פקקן בזפת. הוא שיסתום קצות פיות המשפך בזפת עד שלא יצא ממנו דבר וישוב כלי קבול והלכה כרבי עקיבא: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+שאינו יכול לעמוד. שלא ישב על השווי בסבת מונע שהאוזן יכבד עליו מצד אחד בכבדותו ויטהו על צדו וכן כאשר יהיה לו חידוד בולט בקרקעיתו וימנעהו לנוח בשוה וכאשר ישב על הארץ נוטה לצד אחד מפני חדודו טהור: מכריעו. מטה אותו: חבית שנפחתה. הוסר ממנה חלק וכאשר ישבה על תושבתה אי אפשר שתקבל דבר מתוך הדבר אשר סר ממנה וכאשר ישבה על צדה אפשר שתקבל בקרקעיתה וכן כאשר נסדקה ונחלקה על ארכה והיו ב' דפנות הנה כל חצי ממנה כאשר עומד על קרקעיתו לא יקבל דבר וכאשר ישב על קרקעית צדה אשר היא גבנונית החבית אפשר שתקבל. והלכה כחכמים: 
+
+
+Mishnah 2
+
+גיסטרא. כמו שבארנו (לעיל פ"ב) היא התושבת אשר יעשו תחת כלי המים לקבל הטפטוף וכאשר היא מטפטפת דבר בטל עניינה וזהו אמרם בש"ס שבת (דף צו.) לפי שאין אומרים הבא גיסטרא לגיסטרא ואל זה הענין אמר בכאן אין שירים לשירים וזאת הגיסטרא בעצמה כאשר היתה שלימה בדמיונה היא שארית הכלי לפי שהיא חתיכה מכלי וכאשר נסדקה חזרה שארית לשארית וכבר ידעת ששארית הדבר הוא שיריו: 
+
+
+Mishnah 3
+
+שנטלו אזניה. ר"ל חבית שניתז ראשה ואזנה ונשאר קרקעיתה הנה היא גסטרא לפי שהיא תושבת לכלי ואם היה חוץ מצדי הגיסטרא קצוות בולטות ולהן חלל על זה הדמיון <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAEIAAAAoAQAAAABiQBF5AAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA0klEQVQYlY3QMWrDQBAF0C+22HRqXXlzBFV2uefwTVJlQ9IEUqXzcSRscOkrrJPCLmXUrGDRz8yKYFIEPNWD+XyYAX8Hd6kmjgWTaFeURV3RVhSD6kVVCyIc0cNLw0LVVmyrXpSeAdjWi2wLs2+CKB7IrpdsypbJRlF2EXBQfZw/+d6oomU2mst8le1JFb7g/KxvsmgKA6ebQvef/FVUFY3M0ajMyIt5U602eAhWtR6ZYhGemKDiEqiaItf74bHIJg7QPkLnJm1m1svnnybUf//8AyvAAYGOMyIvAAAAAElFTkSuQmCC"> והיו לאלו הקצוות מרחב יחזיקו הזיתים כאשר ישימו זיתים בזאת הגיסטרא נגע השרץ בגיסטרא מתוכו אז יטמא החדוד או כאשר היה השרץ באויר הגיסטרא ויהא נוכח אוירה חדוד כמו שהתבאר מהצורה הנה החדוד אז יטמא עם הגיסטרא באויר: וקתדרא. הוא כמין כסא אשר ישבו [בו] הנשים בהליכתן בדרכים ויקרא ג"כ אצלנו עמארי"ה וכאשר יהא תמונת הגיסטרא על זאת התמונה הנה יאמר שהדין באלו החדודים שוה בין היות הגיסטרא על צדה או על קרקעיתה: וקורפיות. הוא כלי חד התושבת אי אפשר לישב על קרקעיתו: וקוסים הצדוניים. הם אבובי החרש חדי התושבות דומין לקוץ ולזה יקרתו קוסים ואע"פ שנכתב בסמ"ך וכבר נמצא בקצת הנוסחאות כוסין. וצדוניים המיוחסים אל צדון. ושבריהן ושאריתם ר"ל קצוותיהם החדים אע"פ שא"א להן שישבו על הארץ ויחזיק מה שישימו בו אבל ישפוך מהן הנה הן מקבלין טומאה שעל דעת כן נעשו כל הכלים עצמן בעת עשייתן שלא יקבלו לעולם משקה אם לא יהיו לו סומכים והתנאי אשר התנינו בשברי כלי חרס בפרק השני שיהיו יושבין שלא מסומכים אמנם הוא בכלים שנעשו בעת עשייתן להיות יושבין שלא מסומכין הנה יצטרך שיהיו שבריהן כן ואז יקבלו טומאה:  
+
+Mishnah 4
+
+דע ששפיות וזר ולזביז ודופן ענין כולן בזאת המס' שוה אמנם הן אוגנים גבוהים על שטח הכלי ר"ל שטח הקיתון ויתחלפו שמותן בהתחלת תמונת הכלי כמו שתמצא שפת הכלי המרובע לזבז והעגול תמונת א"א סטומכא שפה וזולתן מהתמונות דופן והשפה הקטנה בגובה זר וכבר ידעת שכלי חרס אמנם יטמא מאוירו ר"ל מתוכו לא מגבו וכאשר היתה השפה הפנימית היא היותר גבוהה על זאת הצורה <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAFAAAABIAQAAAABJ70/2AAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA90lEQVQokY3SMU5DMQwGYJcOb8wNyBUYGSpyFY7xhifa7Y05Qi9SqUUd3sgVHmJgBTHUElGDHefFaWkRnj45f5LBhlgKrvKgHONxm7mLocl8vkajtJmvhd/UdcIv4sMy8Y3pEvf7GJ6UnXBgWmUjHC6SA4Z5IKJce6cAdrfMIXGxJPZCd0r/wry3SjMxVFz8oid25/TKvtD054HmPzRMlBf8+pQtB6yHuxbRCAFKl4jCsJlNpDlgay4x/WZ5khgSwSoBXOaKDMI48h/CGD9bnGfSvYoUOFYEmCupbqCQj2oGB49TN8ZAk2TmjV3NdH8rjsqPP3Y91w+VwRLGDkchmQAAAABJRU5ErkJggg=="> והגיע השרץ בתוכה הנה תטמא כל מה שבתוכה לבד וכל שהוא חוץ ממנה באלו ב' השפות טהור וזהו ענין אמרו הכל טהור ר"ל כל מה שהוא חוץ ממנה ואם היתה השפה החיצונה היא היותר גבוהה על זאת הצורה<img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAFAAAABQAQAAAACmas8AAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA+0lEQVQokY3TsW3DMBAF0CNcpMwIbFMGqQMwG2SFjJABBFNACpYaQaOkCeAyI3gFu2NBU7njp46SlSC+6oH4dxSEI01a9D+9Mt8BF6fsmfdFmfyanyBPWHKsU5WGaQfRsTAIrQTsh3Q5HgYmMIDTbzTXPLYA3/FcGabcmDrJZmFsPHUePCiHbw5c03EgdnswKIcVT2nLw5bJCuOWQcjfmxyow+J+N9/WTiOyizarbYsJlXnmOeYdOCp7MuWKmch+NfKvXrK2NY5K3+h64gKp0LRToazcIwLYvj9o1iR6eyVHYClmrKRb+KLktTk/Ufdu8BjyAzZV6G98OFo/ao8Zgil3LikAAAAASUVORK5CYII="> הנה כאשר יגיע השרץ באוירה נטמא כל מה שבין השפות כולן מן האוכלין והמשקין אם היתה האמצעית עודפת והגיע השרץ באוירה הנה כבר נטמא מה שבתוכה ולא נטמא מה שחוצה לה. ואמרו משיצרפו בכבשן ירצה בו מאז התבשל ויצא מתורת טיט אמנם קודם בישולם הנה הן כלי אדמה ואינן מקבלין טומאה כמו שיתבאר (שבת נח.) עוד אמר והוא גמר מלאכתן וזה שבשאר הכלים דברים הן גמר מלאכתן ולא יטמאו עד שישלימו אלו הענינים כדרך כלי מתכות וצחצוחן ובדיקותם אולם כלי חרס מיד שנתבשלו יקבלו טומאה ובו ישלם מלאכתו ואע"פ שלאחר זה ימרחו אותה בחרס וישוו השפה בכלי ויסירו ממנו התוספת בכלי ברזל מה שיתלקח בו מן הטיט בעת הבשול ויהיה זה דומה לגרעון הנה זה כולו לא ימנעהו מלקבל טומאה כי כבר נגמרה מלאכתו בבשול לבד וכל מה שיעשה אחר זה תוספת לא יצטרך אליו ואין הלכה כר' יהודה אשר יאמר חולקין את האמצעית אלא כל שנטמא אוירה טמאה והשאר טהורה:  
+
+Chapter 5
+
+
+
+Mishnah 1
+
+התנורים והכירות וכל מוקדי האש הנבנים בארץ או על שטחה הנעשים לבשל או לאפות בהן או עליהן הן כולן מקבלין טומאה ולשון התורה (ויקרא י״א:ל״ה) תנור וכירים יותץ טמאים הם ודינן כטומאת דין כלי חרש כמו שיתבאר ואמר ר"מ כי מאז שנבנה מהתנור גובה ד' טפחים יקבל טומאה וכן התנור השלם כאשר נפסד ונשאר ממנו ד' טפחים הנה הוא יקבל טומאה וחכ"א שתנור קטן מעת שנבנה בו כל שהוא מקבל טומאה והתבאר בש"ס (חולין דף קכד.) שאמרם כל שהוא טפח הנה מאז שנבנה ממנו טפח יקבל טומאה וכן התנור הקטן כאשר נפסד ונשאר ממנו רובו ר"ל רוב גובהו יקבל טומאה ואם נשאר ממנו חציו לבד וממה שלמטה מזה אינו מקבל טומאה עוד סדרו על ב' המאמרים ואמרו משתגמר מלאכתו ר"ל שמה שאמר ר"מ שמעת שנבנה ממנו ד"ט וכן חכמים שאומרים טפח בקטן וד' בגדול בתנאי שגמר מלאכתו ובאור זה שגמר מלאכתו הוא שיחממו אותו עד שיהיה בקרקעיתו מחוץ <small>[צ"ל מחום]</small> שיעור מה שיאפו בו הסופגנים והוא הלחם הרך ונקרא בשם זה לפי שהוא כמו הספוג שהוא ממהר הבשול לקלות הלישה וידוע שהתנור החדש אשר לא נאפה בו עדיין יצטרך לחימום רב ואז יגיע לזה החום אולם התנור אשר כבר נאפה בו הרבה פעמים הנה יתחמם באש מעט ויגיע לאפות בו סופגנים בדבר מועט ואמר ר' יהודה שמשעה שהוסק התנור החדש באש כשיעור שאם היה ישן יהיה אפשר לאפות בו סופגנים הנה כבר נגמרה מלאכתו ויקבל טומאה והלכה כחכמים: 
+
+Mishnah 2
+
+כירה. הוא מוקד נבנה לבשל עליה התבשיל והוא מקום שפיתת ב' קדרות כמו שבארו במס' שבת (דף לח:) וכופח הוא מקום שפיתת קדרה אחת לבד והוא קרוב מתמונת התנור וכבר נעשה לבשל התבשיל ותעמוד הקדרה עליה ממעל וישימו האש מתחת כמו הכירה והנה יסיקו אותה ויאפו בתוכה הלחם כמו התנור ואמרו שלש ירצה בו גובה ג' אצבעות. וביצה קלה שבביצים הממהרת הבשול בארו אותה בש"ס (שם דף פ:) שהיא ביצת תרנגולת טרופה ונתונה באלפס מוכה בשמן מושלכת באלפס שהוא התבשיל היותר נמהר ובתנאי שיהיה האלפס כבר נתחמם חמום שוה לא שלא הוסק אלא בכללו. ואמר יתברך תנור וכירים יותץ טמאים הם וטמאים יהיו לכם ובא הקבלה (חולין דף קיח.) לכם לכל צרכיכם לרבות ידות הכלים מכאן אמרו האבן היוצאת מן התנור טפח ומן הכירה ג' אצבעות חבור וכוונת זה המאמר שכל מה שיתוקן לכם ויעזור לכם בשמוש זה הכלי הנה יטמא בטומאתו ואין ספק שהטפח היוצא מן התנור אם חסר יחלש התנור ויקורר אשו ויהיה התנור צריך לו ולזה יטמא בטומאתו וכאשר נטמא התנור נטמא הטפח הדבק בו ומה שיוסיף על זה הנה הוא טהור וכל מה שיפול בש"ס (שבת דף מח:) מזו המסכתא בשעורים אשר יטמאו בהטמא הכלי ממה שנדבק בו או התנור או שאר המוקדים הנה אמנם העיקר מה שזכרתי לך והוא אמרם לכם לכל צרכיכם ואין הלכה כרבי יהודה: 
+
+
+Mishnah 3
+
+עטרת הכירה. יעשה בנין עגול על ראש הכירה להניח בו הקדרה ולא יצאו מחום האש כלל וזה הבנין יקרא עטרת הכירה לפי שהוא עליו כמו עטרה על הראש. וכאשר נטמאת הכירה לא יטמא זה הבנין הנוסף עליו ממעל. ויעשה לפני התנור מקום מוקף בכתלים שיושם בו הלחם בעת יציאתו מהתנור יקרא זה המקום טירת התנור והוא כדמיון חצר נגזר מלשון בחצריהם ובטירותם (בראשית כ״ה:ט״ז) ואמר מטמא במגע ובאויר ר"ל כי כאשר נטמא התנור אם בהגעת השרץ לו מתוכו או בהגעתו באוירו בלתי שימששהו הנה זאת הטירה תטמא לפי שהיא מצרכי התנור וחלק מחלקיו. ואם היתה פחותה בגובה מד' טפחים לא תטמא לפי שהיא בלתי ראויה לקבל הלחם בו וכאשר חברה לתנור הנה כבר נראה בעשייתה שהיא נעשה לצורך ושהוא רצה לדבקה בתנור ולזה תטמא בטומאתו באיזה שיעור שיהיה החבור חלוש כמו שאם סדר ג' אבנים בצד התנור והרכיבו על אלו האבנים. וכבר יעשה בצידי הכירה מקום יניחו בו פך השמן יקרא בית הפך. ומקום יניחו בו התבלין יקרא בית תבלין. ומקום יניחו בו הנר יקרא בית הנר. וכאשר נטמא הכירה במגע שרץ שיגע לה בפנים כבר נטמאו אלו המקומות כולן להתחברם בכירה. אולם אם נטמאה הכירה באויר לבד כשיגיע השרץ באוירה הנה נטמאת הכירה ולא נטמאו אלו המקומות. וכבר התבאר בש"ס (שבת דף מח:) שר' מאיר שם אלו ההבדלין להיות מהכירה שטומאת אלו המקומות הם מדרבנן והם חשובות מחוברים ואין שורפין עליהן את התרומה לפי שאם היו מעצם הכירה מן התורה יטמאו בטומאת הכירה איך שתטמא בין במגע בין באויר והלכה כרבי מאיר: 
+
+
+Mishnah 4
+
+כבר קדם המאמר שהתנור לא יטמא עד שיוסק וזהו גמר מלאכתו ואמרו כי כאשר הוסק מחוץ או בזולת כוונה או שהסיקו האומן אשר עשאו ואע"פ שלא הסיק אותו לאפות בו הנה הוא יטמא הואיל והוסק מכל מקום והבאת המעשה מורה כי אם הוסק שלא לדעת טמא וזה מאמר אמתי: 
+
+
+Mishnah 5
+
+יוסיפו תוספת בגובה התנור על שפתו מלמעלה ויקרא מוסף התנור והוא דמיון עגולה ע"פ התנור מלמעלה והנחתום סומך עליו את השפוד א"כ הוא מצורך התנור: ויורה. קדרה נבנית בארץ יעשו רובן מנחושת וסביבו ג"כ בנין נוסף על גבי הקדרה יתפשטו בו המים בעת רתיחתן וכן יעשו הצבעים ואשר יעשו הבורית או אשר יבשלו או אשר ישלקו הזיתים והדומה להן ושורש זה כולו מה שזכרתי לך לכם לכל שבצרכיכם ויצא מדברי ר' יוחנן הסנדלר שמה שאין בו תועלת זולת סמיכת השפוד עליו לא תטמא בהטמאת התנור ואין הלכה כר' יוחנן: 
+
+
+Mishnah 6
+
+מעפר ולמטה מטמא במגע. ר"ל כי כאשר נגע שרץ בתנור מתוכו למעלה מן העפר אז יטמא ממנו החלק הנסתר בעפר אולם אם נטמא עליונו באויר הנה לא יטמא החלק הנסתר בעפר. ובור הוא סהר חפור בארץ. ודות הוא סהר בנוי על שטח הארץ: ואמרו ונתן שם אבן ר"ל על פי הבור אשר בו האבן הוא קרקע התנור וא"ר יהודה כי כאשר ידלק אש בבור או בדות תחת האבן ויסיק התנור ממעל לאבן הנה אז יטמא להיות זה התנור דבוק בארץ לפי שזה מתנאי התנור ואז יקבל טומאה אצלו לאומרו תנור וכירים יותץ את שיש לו נתיצה טמא את שאין לו נתיצה טהור וחכמים יוציאו זה לענין אחר ויאמרו שאמרו טמאים הם יכלול הכל ואיך שהוסק טמא ואע"פ שלא יהיה דבוק בארץ וכבר התבאר בגמ' שבת (דף קכה.) שזה המחלוקת אמנם הוא בהסק ראשון אשר הוסק ואז יטמא שהוא גמר מלאכתו והוא אשר יאמר רבי יהודה שיהיה בינו ובין הארץ חבור בעת זה ההיסק אולם כאשר הוסק היסק ראשון ונגמר מלאכתו והיה אחר זה בלתי מחובר לארץ הנה אין בו מחלוקת שהוא יטמא וזהו אמרם בהיסק שני אפילו תלוי בצואר גמל וחכמים אומרים שאפילו בהיסק ראשון ואפילו תלוי בצואר גמל כבר נגמרה מלאכתו ואע"פ שהוא אינו מחובר לארץ כלל והוא אמרם הואיל והוסק מ"מ ואין הלכה כרבי יהודה: 
+
+
+Mishnah 7
+
+אמר יתברך (ויקרא י״א:ל״ה) תנור וכירים יותץ טמאים הם ואמרו בספרא אם שלם טמא ואם חתכו טהור ואמר בתואר חתוכו שיקרע על ארכו עד שישוב ג' חתוכים אחר שיגרר הטיט הנוסף אשר על גב התנור עד שישארו הג' חתיכות מעצם התנור מורכבין על שטח הארץ כמו שהושב שם ולא יהיה שם בנין דבוקה בארץ ואמר ר"מ שלא יצטרך לדבר מזה אבל יעזוב ממנו ממה שימשך לארץ פחות מד' טפחים והוא ענין אמרו ממעטו. ויהיה ההכר מתוך התנור והוא אמרו מבפנים ויחתכהו מזה הגרר ויראה לפי מה שקדם ששיריו ד' אצל ר"מ וא"ר שמעון שמאמרו יתברך יותץ אי אפשר בלתי הסרתו מהארץ ואפילו אחר החתוך וגירור הטיט ואין הלכה כר"מ ולא כר"ש: 
+
+
+Mishnah 8
+
+לרחבו. ששמהו חוליא חוליא יהיה גובה כל חוליא פחות מד' טפחים הנה כבר נטהרה החוליא כולה ואף על פי שהרכיב קצתה על קצתה עד שהשלים תמונת התנור כמו שהיה אחר טח אותו בטיט והוא אמרו מרחו בטיט ושב כמו מעשה התנור מתחלת הענין אשר נטמא בעתיד אבל אחר ההיסק אשר יהיה בו גמר מלאכתו לפי מה שקדם. הנה הוא אשר הרכיב זאת החוליא אחר בנה בנין עגול על זה התנור הנבדל רחוק ממנו ושם החול או האבן הדקה בין זה הבנין ובין התנור עד שנתקיים התנור ואפשר לאפות בו ואע"פ שהוא נבדל הנה זאת הצורה לא תטמא לעולם ושאין עליה הטיט ידבק חלקיו הנפרדים ולזה הנדה וטהורה אופות בו והוא טהור: 
+
+
+Mishnah 9
+
+למודים. הן קשורין ודברים יכבידוהו ויחברו חלקיו קצתם עם קצתם עד שאפשר לאפות בו ואומר כי כאשר שמו אלו הקשורים והוא טהור עוד נטמא אחר זה הנה הקשורים אשר יחברו חלקיו שמוהו מוכן לטומאה וכאשר יסיר הקשורים ויתפרדו חלקיו יטהר בלא ספק שזה כבר נשבר מחבורו פעם שניה ואם החזיר לו קשוריו הנה ישאר על ענין טהרה ולא יהיו לו הקשורים מקום הבנין וכמו שלא נאמר שהוא חזר לטומאתו כאשר חבר חלקיו כן לא יקבל טומאה במה שאח"כ. אם לא שימרחנו בטיט ואז יקרא תנור שלם ויטמא בעתיד ולא יצטרך היסק לגמר מלאכתו לפי שהוא כבר הוסק והוא בעל קשורים הנה כבר התבאר שלא יעמדו לו הקשורים מקום הבנין זולת פעם אחת הראשונה בלבד והוא כאשר יבא מבית האומן זו היא כוונתו בזאת ההלכה: 
+
+
+Mishnah 10
+
+נתן חול בין חוליא לחוליא. שיעשה חוליא ואח"כ שם חול סביב והרכיב חוליא שניה על זה החול ולא סר לעשות זה עד שהשלים תמונת התנור וגבהו עוד טח אותו בטיט מחוץ עד שהשלימו אמר רבי אליעזר שהחול מבדיל בין החוליות והוא כשנשבר ונחלק לעולם ולזה הוא טהור וחכמים אומרים שהטיט הנוגע בכל החוליות מחוץ כבר חברו ושם אותו תנור שלם ונפל בין ר' אליעזר וחכמים מחלוקת רב ועצום וראיות רבות עד ששרף בזה היום רבן גמליאל ובית דינו כל טהרות שטיהר ר' אליעזר וברכוהו ולזה נקרא תנור של עכנאי מיוחס אל עכנא והוא תנין גדול ואמרו שהקיפוהו תשובות כעכנא: וכן נפלו דברים רבים ביורות הערביים והוא החפירה אשר יחפרו בקרקע לאפות בו והיו אחר זה חבורות והסכימו על הדין שנזכר בכאן ולזה תקרא זאת התמונה תנורו של בן דינאי מיוחס אל דין ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 11
+
+אמר יתברך (ויקרא י״א:ל״ה) תנור וכירים יותץ את שיש לו נתיצה טמא אולם אם יהיה מאבן או ממיני המתכות הנה לא יטמא מאשר הוא תנור לדברי הכל וזה הענין אשר יוציאו אליו חכמים אמרו יותץ אבל הוא יטמא אם היה של מתכת משום כלי מתכות ותהיה טומאתו כדין טומאת כלי מתכות רצה לומר שלא יטמא מאוירו ויטמא מגבו ויהיה אב הטומאה כאשר נגע בו כזית מן המת לפי מה שהתבאר בתוספתא והוא אומרם בתנור של מתכות נגע בו כזית מן המת מאחוריו כולו מטמא שנים ופוסל אחד מפני שנעשה אב הטומאה לפי שהראשון והשני טמאים ומטמאים בתרומה והשלישי פסול לפי מה שהתבאר בשרשים בפתיחת זה הסדר וכל מה שיבא אליך בזה הסדר מאמרם מטמא שנים ופוסל אחד הכונה בו בתרומה ודע זה: ואשוב בביאור זאת ההלכה ולזה אם היה זה התנור של מתכת בנוי על הארץ לא יטמא כלל לפי שהכלים הבנוים בארץ טהורים זולת תנור וכירים אשר ביארם הפסוק אולם מחוץ מזה הנה השורש אצלנו כל המחובר לקרקע הרי הוא כקרקע וזהו אמרו טהור וטמאים משום כלי מתכות אולם אם היה מאבן הנה לא יטמא כלל לפי שכלי אבנים אינם מטמאים כלל כמו שיתבאר אחר זה ואם ניקב או נסדק או נפגם וסתם זה המקום בטיט או שמרח עליו הטיט מחוץ או הוסיף בגבהו שפה מטיט ולמעלה והוא אשר יקרא מוסף כמו שהתבאר הנה לו דין התנור לכל הדברים. ואמרו וכן בכירה ר"ל וזה הגדר אשר גדרנו הנקב מעת יצא ממנו האורה הוא גדר נקב הכירה גם כן. ופטפוטין קצוות מטיט שעומדת עליהן הקדרה כמו היסודות והאחד פטפוט ואין הלכה כרבי יהודה שהמרוח לא יועיל לכירה בשום פנים שהיא אמנם תעשה לאפות עליה לא בה כמו שקדם והיא סובלת האש שהיא של מתכת ואין עזר לה במרוח אולם מרוח התנור של מתכת ושל אבן והיא הטפלה הנה <small>[צ"ל יש]</small> (אין) תועלת לה בו לפי שהן יאפו בו מבפנים הלחם וזה המרוח ישאיר חומו וימנע ממנו האויר אשר יקרר גשם התנור: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+כאשר הושם ג' מסמרים מברזל בארץ הנה לא תטמא כמו שלא תטמא כירה של מתכת משרש אשר זכרנו וכן כאשר היא מאבן בלתי טיט לא תטמא לפי שהאבנים לא יטמאו ואין הלכה כרבי יהודה: 
+
+
+Mishnah 2
+
+אמרו עליה ועל האבן ירצו בו על שתי האבנים בלתי שיהיה שם טיט והם לא יטמאו לפי שהאבנים טהורים כמו שקדם עוד אמר שכירת הנזירים היתה מאלו התוארים הנזכרים. שכנגד הסלע רוצה לומר אבן כנגד הסלע ובהר ההוא היו הנזירים מבשלים עליהן השלמים ושורפין שם שערותיהם בלשכת הנזירים אשר היתה בעזרת נשים כמו שהתבאר במדות (פ"ב מ"ה) ואמר נטמאת אחד מהן לא נטמאו כולן בתנאי שיהיו האבנים כולן מורחות בטיט כמו שקדם בראש הפרק אולם האבנים בלתי מרוחות הנה לא יטמאו: 
+
+
+Mishnah 3
+
+הוחלטה. התקיים דינה תרגום לצמיתות לחלוטין (ויקרא כה) ולזה נקרא האיש אשר נדין עליו בצרעת וקיים הכהן בו דינו מצורע מוחלט. ושפיתה המורגל בכל המשנה היא מלה עברית שפות הסיר שפות (יחזקאל כ״ד:ג׳) ואמרו אם יכול לשפות עליה הוא כינוי הכירה ההוה מן האבנים הנשארים. עוד אומר החזירה טהורה לפי שמעת שהסירה מהארץ כבר נהרסה וטיהרה ולא בחזירתה אל מקומה תטמא אבל אם חברה בארץ בטיט והוא אמרו מרחה בטיט הנה היא תטמא בעתיד ורוצה לומר כירה ההיא מן האבן הראשונה והאבן המוחזרת וכל אלו הדינים מבוארים על השרשים הקודמים: 
+
+
+Mishnah 4
+
+שתי אבנים. זה מבואר וזה שהוא בעבור ששם בצדה אחת טהורה היא חציה אשר ימשך לטהורה טהורה והחצי אשר ימשך לטמאה טמאה כמו שקדם וכן ענין האבן האחרת מפני הטהורה אשר הורכב בצדה ואלו האבנים כולן מורחים בטיט כמו שקדם בראש הפרק באמרו אחת בטיט ואחת שלא בטיט טהורה: 
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+קלתות הן תושבות בנויות עגולות ויעשו תחת הפורני ואמר שאם נהרס זה הבנין אשר תחת תושבת הכירה והיה בעומק הנהרס פחות משלשה טפחים הנה הכירה העומדת על זה הבנין תטמא לפי שאפשר בכמו זה הגובה שידליקו בו אש מלמטה ר"ל במקום הפחת ותתבשל הקדרה אשר על הכירה מלמעלה אולם אם היה הנחת הפחת בזה הבנין יותר משלשה טפחים הנה נטהרה הכירה לפי שיהיה רחוק מקום האש מהקדרה המיוחסת יותר משלשה טפחים ולא יגיע חום האש לקדרה כמו שראוי שיגיע וכן <small>[צ"ל אם]</small> לא הושם אבן על מקום ההריסה עד שתהיה זאת האבן כאילו היא קרקע הכירה הנה נשארה הכירה על הטהרה אם לא שיטוחו אותה בטיט ואז תשוב האבן קרקע הכירה ותקבל טומאה במה שאחר זה ולא יגיע מההריסה אשר תחת האבן שהיא בלתי סמוכה לכירה וזה צורתה <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAADgAAAAtAQAAAADT5pWbAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAaElEQVQYlYXQsRGAIBAEwMtI7MHQMigNM0JbMrMM7EBCgh9ekddhXkcv2bkLD1yDT8mD7GE0SMV1kG5vs+pVB3Jf8nNn2X9MlzDc4TSjkdlnOxeXbKPIrV71SUvVEe8G7uWfIG7K5scdIuwJwcJx6q8AAAAASUVORK5CYII="> ובזאת הצורה יתבאר הענין ומה שאמרו חכמים שזאת האבן אשר הושמה על פי הפחת לא תהיה לכירה כמו קרקע עד שנמרחה בטיט הנה זה טענה עליהם במחלוקתם על רבי יהודה שהאבן אשר תהיה על פי הבור לא תהיה לתנור מקום קרקעיתו ונחשב כמחובר בארץ שהענין אחד ובזה השיב עליהם ר' יהודה וכבר קדם מאמר ר' יהודה בפ"ה וביארנו ענינו ואינה הלכה: 
+
+Mishnah 2
+
+היו עושים מחרס תמונה מרובע ארוך לו אורך ורוחב וגובה והוא חלול מתוכו ושטחו העליוני נקוב נקבים עגולים אחד לפני השני <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAEkAAABKAQAAAADfnETfAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA5ElEQVQokZXSMY7CMBAFUEsU0Lllq3ADajqutRVBFCm5kpGLXCNoLzBoGxeBz3gm2CGYIpYsPX3J9mg8BmmZuaQqsVsmukyT+DCLRJtZnYpslP+APSv5fmuBNtLIWrzTjYj+UBt+W/kHiqyZHuHFVrlCGNLHGmGb2PNNE/Y/kXfhLlYlDCP+SmsiqchuI10QxlKDFOkiSbnDCbQ3liu7oQEdQoGhmI4J4fULz0z6YMNHB7a8hRd43kLPmX+lHZYDueVW6ZRV/osJfZ1JiRfEeKOUSZrwOIOt0qZJdTNImdyX8tg/AQLpK9LI8Im2AAAAAElFTkSuQmCC"> וימלא מתוכו באפר החם וירכיב בכללו בראשו ויקרא דכון. ודכון ודוכן א' לפי שתמונתו תמונת הדוכן והוא האיצטבא וההפרש בין היותו טמא משום כירה או משום כלי קבול כי כאשר יהיה טומאתו משום שהוא כלי מקבל הנה לא יטמא אם היה נבנה בארץ וכן כאשר נקב עד שיצא ממנו מה שהוא עשוי לקבלו לא יטמא כמו שהתבאר בפ' שלישי והכירה אינה כן. אמר וכן מי שכפה סל ועשה על גבו כירה וכבר ידעת שהסל מכלל כלי עץ הנה הוא יטמא משם כלי עץ לא משום כירה ואם היה הכירה צריכה אליו והרחב שלו הוא שטח יותר רחב ממנו מחובר אליו ישבו בו בעת הבשול וכן כאשר נטמא זה הדכון ונגעו האוכלים והמשקים בו מבחוץ ותדין בו מאשר הוא כלי קבול כאשר ניקב השיעור הידוע טהור ולא יטמא ולא תדין בו מאשר הוא כירה ואשר יטמא כל מה שיכשר שיבשלו עליו לפי מה שהתבאר (שבת לח:) והל' כר' יהודה:  
+
+Mishnah 3
+
+כבר אמרנו שכירה מקום שפיתת שתי קדרות ולזה כאשר נחלקה לרחבה טמאה לפי שכל חצי ממנה ראוי לשפות עליו קדרה אחת אולם כופח הוא מקום שפיתת קדרה אחת ולזה באיזה פנים שתחלק טהור וחצר הכירה מקום בנוי כנגד פני המוקד כמו טירת התנור והוא דמיון חצר ולזה תקרא חצר הכירה ואמרו מטמא במגע ובאויר ר"ל כי כאשר נטמאת הכירה במגע או באויר נטמאת עמה חצר הכירה וכן כאשר נטמאה החצר במגע או באויר נטמאת הכירה ואם היה פחות משלש אצבעות הנה לא יטמא אחד מהן בהטמאות האחר זולת במגע אולם אם נטמאת הכירה באויר הנה לא יטמא החצר אשר לפניה אא"כ הגיע שרץ באויר הכירה נוכח אויר החצר וכן אם נטמאת חצר הכירה ג"כ באויר הנה לא תטמא הכירה אא"כ היה השרץ נכחי לכירה והיות חצר הכירה נגד הכירה אמר איך נדע מה מהאויר מא' מהן נכחי לאחר ואמר כי כאשר יצא קו ישר מעליוני חצר הכירה אל שפלותה ויעשה זה בשפוד או בדומה לו עוד יעמיד זה המקיש <small>[צ"ל וימוד]</small> ויעמוד בו משפל הכירה עד שיחתוך מעליונה הנה זה הגובה בכללו מאויר הכירה הוא הנכחי לאויר חצר הכירה ואין הלכה כר"א בן יעקב: 
+
+Mishnah 4
+
+חלקה. ר"ל שאין לה שפה אבל כמו לוח פשוט ופטפוטי כירה כבר ביארנו שהם הקצוות הבולטים אשר תעמוד עליהם הקדרה: ואמר פחות מכאן כל שכן הם טמאים ר"ל ביותר ראוי שהם יתטמאו במגע ובאויר כאשר היה בגופו פחות משלש אצבעות לפי שהוא נחשב מעצם הכירה איך שיהיה קצר הפטפוט ואיך שיהיה ארוך שהכל נבדל מהכירה כמו שיתבאר בהלכה שיבוא אחר זה: אמר אפילו הם ארבעה ואע"פ שהיו ארבעה פטפוטים כולם יתטמאו במגע ובאויר והלכה כר' מאיר: 
+
+
+Mishnah 5
+
+משוכים מן השפה. הוא שיהיה הפטפוט חוץ מעובי השפה (כזה) ואם היה אחריהם שלש אצבעות הנה כל מה שיוסיף הנה הוא נבדל מן הכירה ולא תעלים עיניך באלו ההבדלים כולם מה שקדם לנו זכרו הרבה פעמים וזה שאמרו במגע ובאויר רוצה בו כאשר נטמא הכירה במגע או באויר נטמאו הענינים הפלוניים: ואמרו מטמאים במגע ואין מטמאים באויר ירצה בו שהם נטמאו אם נטמאת הכירה במגע ולא יטמאו אם נטמאת הכירה באויר ואמנם עשוי זה להיות אלו הפטפוטים חבור מדרבנן ועשו לזו היכירא שלא ישרפו עליו תרומה וקדשים לפי מה שהתבאר בפ' החמישי ודע כי כאשר המשלנו בשרץ בביאורינו הוא ההקש לשאר אבות הטומאות וזה מבואר ולא אצטריך להחזירו פעם אחר פעם והלכה כר"מ: 
+
+
+Mishnah 6
+
+אמר איך נשער אלו הפטפוטים עד שנדע אם הוא קרוב מג' אצבעות משפת הכירה ותחובר אלוה כמו שאמרנו או בינה ובין שפת הכירה מרחק רב ולא תחשב עמה ולא יטמאו בהטמאות הכירה באויר אצל ר' מאיר או תהיה טהורה עכ"פ לפי דעת ר"ש ואמר כי כאשר נקח בסיס הכירה והיא באין ספק מותר על רחב אויר הכירה שיעור ג' אצבעות ונרכיב הבסיס על הכירה למעלה מן הפטפוטים ואם הגיע הבסיס למעלה מן הפטפוטים שטח גבהו על שטח גובה הפטפוטים קו אחד אז יהיו הפטפוטין בתוך הבסיס הנה הוא נחשב מכלל הכירה ויטמאו בהטמאות הכירה על אי זה פנים שיהיה ואם הגיע הבסיס במה שבין הפטפוטים ויהיו הפטפוטים חוץ ממנה הנה לא יתטמאו בהתטמאות הכירה אלא א"כ נטמאת הכירה במגע לפי דעת ר"מ במה שקדם ונקרא הבסיס כנה והוא שם עברית את הכיור ואת כנו (שמות ל״ה:ט״ז): 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+פחותה שכבר חסר ממנה חלק ונשאר בדמיון חלון עוד מילא זה הנקב בקש הנה אינו כלי שלם לפי שזה הסתום בקש לא יחשב סתום ולזה לא יהיה הדבר אשר בו כנבדל מהתנור אבל כל מה שיהיה בו כאילו הוא באויר ואני עתיד לבאר בתשיעי מאהלות שכוורת תהיה על זה התואר חוצצת בפני הטומאה ואמר רבי אליעזר אם הצילה במת החמור אשר יטמא כל מה שהוא באהל טומאת ז' לא תציל בכלי חרס הקל אשר תטמא כל מה שבתוכו מהאוכלין והמשקין לבד לפי שלא יטמא אלא טומאה קלה כמו שביארנו פעמים. ואמרו לו אשר יתחייב להציל באהל המת אינו מאשר הוא כלי אלא להיותו מותר זה המקום והיה מחיצה שכן חולקים אהלים ר"ל שכבר יחלקו האהלים לענין טומאת מת ויהיה הבית או האהל נחלק בהבדלו ויטמא אחד מן החלקים אם היה בו המת ולא יטמא החלק האחר ואין כלי חרש כזה אבל כשנחלק בחלוקה והגיע שרץ באחד החלקים נטמא כלל הכלים לפי שאין מדרך האדם שיחלקו הכלים כמו שאמר בתחלת ההלכה תנור שחצצו בנסרים או ביריעות ונמצא השרץ במקום אחד הכל טמא אולם בטומאת מת הנה אמר בט"ו מאהלות [ע"ד] בית שחצצו בנסרין או ביריעות מן הצדדים או מן הקורות טומאה בבית כלים שבחוץ טהורים ולזה תציל הכוורת במת לפי שהיא כמחיצה ואין הלכה כר"א: 
+
+
+Mishnah 2
+
+כאשר היה כלי באויר התנור והיה השרץ בתוך הכלי הנה לא יתטמא התנור בהתטמאות זה הכלי ואם היה השרץ בתנור הנה לא יטמא ג"כ זה הכלי בהטמאות התנור אמר יתברך וכלי חרש אשר יפול מהם אל תוכו ובאה הקבלה (נדה דף מג.) ואמר כל אשר בתוכו ולא מה שבתוך תוכו ומבואר הוא שזה כולו בתנאי שיהיה פי הכלי יוצא מפי התנור אולם אם היה השרץ בכלי וזה הכלי פתוח הפה באויר התנור הנה כבר נטמא כל מה שבתנור בהגעת השרץ באוירו ואם היה הכלי אשר פיו חוץ מפי התנור כמו שקדם נקוב נקב תטהר בו הכלי והוא אשר והגבלנוהו בראש הפרק הג' הנה כבר נפסד מהיותו כלי ולא הבדיל הדבר אשר יהיה בו מן התנור ולזה אם היה בו שרץ נטמא התנור וכל מה שבתוכו מהאוכלים והמשקים ואם היה בתנור שרץ נטמא גם כן כל מה שבתוך זה הכלי מהאוכלים והמשקים. ואמר שם בראש הפרק הג' מטילין אותו לחומרו בזיתים ואמר הנה מטילין אותו לחומרו בכונס משקה וזה מבואר לפי שאופן החומרא בכאן שנאמר אף על פי שלא יהיה בו נקב כ"א בכונס משקה יטמא הדבר אשר בו בהטמאות התנור וכן יטמא התנור בהגעת השרץ בזה הכלי ואע"פ שנקב נקב קטן כמו בכונס משקה ואופן החומרא שם שנאמר (שהוא) יטמא עד שינקב נקב גדול יצאו ממנו זיתים ואז לא יקבל טומאה וענין כונס משקה שנשים זה הכלי מצד הנקב על המים ויכנסו בזה הנקב וזה הנקב הנגבל ככונס משקה גדול מן מוציא משקה בלא ספק: 
+
+
+Mishnah 3
+
+סרידה. סבכה תרגום מעשה רשת נחושת (שמות ל״ח:ד׳) עובד סרדה דנחשא: גפיים. זר שאין לה בית קבול תהיה כלי עגולה ותשימה כלי וכאשר לא תהיה על זאת התמונה הנה אינה כלי ולזה לא תבדיל הדבר אשר יהיה בו מאויר התנור והיא שוקעת בתוכו ואינה כלי וביאר הסבה בזה ואמר שאין מצילין מיד כלי חרס אלא כלים על האופן הקדום בהלכה אשר לפני זאת. וביאור נחושתו של תנור קרקעיתו מלשון (יחזקאל ט״ז:ל״ו) השפך נחושתך ואמר כי כאשר היתה החפירה בקרקע התנור וחבית מלאה משקין בזאת החפירה שפי החבית אינו בתוך אויר התנור אלא למטה ממנו הנה לא תטמא לא היא ולא המשקין מפני חבור אויר התנור באויר החבית שאף על פי שאויר התנור טמא בהגעת השרץ בו הנה תכלית מה שיטמא כל מה שיגיעו בתוך גרם התנור לא מה שכנגד אוירו ולא מה שיהיה נוכח אוירו לא למטה ולא למעלה גם כן והוא אמרו היתה כפויה ופיה לאויר התנור והוא שתהיה החבית כפויה על פי התנור אשר יבא פי החבית עם פי התנור והוא החבית מחובר באויר התנור מלמעלה וזה הפך ההנחה הראשונה. עוד היה השרץ בתוך התנור הנה כבר נטמא אויר התנור בלי ספק אבל אויר החבית לא יטמא ואע"פ שהוא מחובר לא נטמא באויר התנור ולזה אמר שהמשקה אשר בקרקע החבית טהור והוא אמרו משקה טופח ר"ל המימיות אשר בו כדי לטפוח בו היד וזהו תכלית מה שאפשר שישאר בקרקע החבית מהמשקין והיא כפויה על פיה: 
+
+
+Mishnah 4
+
+ידוע שהשרץ כאשר הגיע באויר כלי חרס נטמא כל מה שבתוך זה הכלי מהאוכלים והמשקים לבד ואע"פ שלא נגע בהן השרץ וכבר קדם זכרון זה. אמנם הכלים הנה לא יטמאו באויר כלי חרס וזהו לאמרו יתברך (ויקרא יא) וכל כלי חרש אשר יפול מהם אל תוכו כל אשר בתוכו יטמא מכל האוכל אשר יאכל הנה לא ייחד בטומאה זולת אוכלין ומשקין ואמר בתורת כהנים יכול אף הכלים מטמאין באויר כלי חרס ת"ל מכל האוכל אשר יאכל אוכלין ומשקין מטמאין מאויר כלי חרס וכו' מאיזה מין שהיו ממיני הכלים וכבר ביארנו בפתיחת זה המסכת שמשקין טמאים יטמאו הכלים כאשר יהיו נוגעים בו מתוכו כמו שקדם ביאורו וכאשר הבנת אלו השרשים כבר התבאר לך ביאור זאת ההלכה: 
+
+
+Mishnah 5
+
+כל עת שהתרנגול הוא חי הנה לא יטמא השרץ אשר בגופו וכאשר מת והשרץ בגופו והיה השרץ עצמו בלתי <small>[צ"ל מסך]</small> משך יגיע באויר התנור ובסיפרי אשר יפול מהם אל תוכו יש מהם לטמא ויש מהם שלא לטמא פרט לתרנגול שבלע את השרץ ונפל לאויר התנור טהור ואם מת תטמא ומזה יתבאר לך שהמשנה כבר תקרא הראשון תחלה לפי שהשרץ אב הטומאה והתנור ראשון והפת הדבק בו שני וכבר ביארנו טעם זה המאמר בפתיחת דברינו לפי שכבר יעלה על הלב שהפת ראשון כמו שזכרנו שם: 
+
+Mishnah 6
+
+יצטרך שנקדים בכאן שרשים עצומים ואז תבין זאת ההלכה וזה כי כאשר יהיה כלי חרס בתוכו אוכלים טהורים והיה מוקף צמיד פתיל על הפנים אשר יתבאר בעשירי מזאת המסכתא והיה זה הכלי המוקף צמיד פתיל תוך כלי חרס אחר עוד הגיע שרץ בזה הכלי חרס הגדול שהאוכלין והמשקין אשר תחת הצמיד פתיל טהורים ואע"פ שהן באויר כלי חרס הגדול כי כל כלי חרס המקיף לו היקף צמיד פתיל כבר הציל כל מה שיש בתוכו משיטמא באויר כלי חרס הכולל לו והוא אמרם בתורת כהנים יכול המוקף צמיד פתיל בכלי חרס ונתון לתוך התנור יהיה טמא ת"ל מכל האוכל ולא כל אוכל פרט למוקף צמיד פתיל בכלי חרס ונתון לתוך התנור ושם התבאר כי כאשר היה כלי שטף מוקף צמיד פתיל ונתון לתוך כלי חרס והיו בתוך הכלי שטף אוכלים ומשקים והגיע השרץ באויר כלי חרס הגדול הנה האוכלים והמשקים טמאים והוא אמרם כל האוכל להביא מוקף צמיד פתיל בכלי שטף ונתון לתוך התנור שאינו מציל מיד כלי חרס בצמיד פתיל אלא מה שיציל באהל המת וידוע שכלי שטף אינו מציל באהל המת בצמיד פתיל כמו שיתבאר בעשירי מזאת המסכתא ושמור זה השרש. והשרש השני כי כאשר היה כלי חרס מוקף צמיד פתיל והיה בו כזית מן המת או כעדשה מן השרץ ונכנס זה הכלי המוקף באויר כלי חרס או בבית הנה הוא יטמא כמו שיטמא השרץ והמת לא יועיל הקפת צמיד פתיל בכמו זה אבל דין הטומאה תחת צמיד פתיל או חוץ ממנו שוה ואמנם יציל צמיד פתיל מה שיגיע בו מהדבר הטהור עד שלא יטמא לבד ובתוספ' דכלים (פ"ו) אמרו צמיד פתיל ואהלים מצילין על הטהרות מליטמא ואין מצילין על הטומאות מלטמא ושם נאמר ג"כ שאין צמיד פתיל לטומאה ושמור זה השרש גם כן. ובית שאור כלי נחלק בתחלת עשייתו לב' חלקים מחרס וישימו השאור באחד מן החלקים והקמח או המלח בחלק האחר וזה הדופן המבדיל בין החלקים יקרא קרץ מלשון (איוב ל״ג:ו׳) מחומר קורצתי גם אני ר"ל הבדלתי ונחתכתי. ואמר כי כאשר היתה השאור באחד מן החלקים והשרץ בחלק האחד והדופן מבדיל בין השרץ והשאור והוא אמרו והקרץ בינתים עוד הי' הכלי כולו מוקף צמיד פתיל והוא בתוך התנור הנה התנור כבר נטמא בהגעת השרץ לתוכו כאשר הקדמנו בשרשים והשאור טהור לפי שהוא תחת צמיד פתיל והוא הדין בעצמו אם הי' כזית מן המת במקום השרץ תחת צמיד פתיל ג"כ הנה התנור והבית אשר בו התנור טמא בהגעת כזית מן המת תוך הבית ואע"פ שהוא תחת צמיד פתיל כמו שהתבאר בס"פ ח' מאהלות והשאור ג"כ טהור להיותו תחת צמיד פתיל שצמיד פתיל ג"כ מציל במת כמו שיתבאר ואם הי' בין החלק אשר בו כזית מן המת ובין השאור פותח טפח על טפח הנה השאור ג"כ טמא לפי שהשורש בטומאת מת טפח על טפח מביא את הטומאה כמו שהתבאר שורש זה ופירושו במסכת אהלות: 
+
+
+Mishnah 7
+
+יעשו נקב בשפל התנור והכירה והכופח ממה שימשך לארץ יכנסו ממנו העצים ויכנס ממנו האויר ג"כ וכאשר נתחמם התנור יסתמו זה הנקב עד שלא יצא מהחום כלל ויהיה זה הנקב פעם סתום ופעם פתוח ויקרא עין כמו שהעין יפתח ויסגר תמיד ואין ספק שעצם התנור והכירה לו קצת עובי ואמר כי כאשר היה השרץ הזה בנקב תחת עובי כותל התנור או הכירה הנה התנור טהור בשלא יהיה זה השרץ באויר התנור אבל באויר זה הנקב לבד ואם היה בעובי משקוף זה הנקב ר"ל במשקוף התנור בבניינו טפח על טפח והיה כזית מן המת תחת זה הטפח על טפח ר"ל בתוך עין של תנור הנה עין התנור כבר נטמא וכן כלל התנור לפי שטפח על טפח מביא את הטומאה לפי שהוא אהל כמו שהתבאר באהלות (פ"ג מ"ז) יהיה כזית מן המת תחת אהל המת וזה האהל פתוח לאויר התנור נטמא התנור והוא ענין אמרו הכל טמא וזה הדין עצמו בכירה ובכופח: 
+
+
+Mishnah 8
+
+הדבר בזו ההלכה הוא בכירה ואמר כי כאשר נמצא השרץ במקום הנחת העצים והוא מקום אשר ישליכו ממנו האש משפל המוקד מן השפה החיצונה אל תוך הכירה טמא ויהיה דין עובי הכירה אצל ר' יהודה כדין תוכה וחכ"א מן השפה הפנימית ולחוץ טהור לפי שעובי הכירה אצלם כדין החוץ. ישיבת הבלן המקום אשר ישב בו המחמם המים ואמר אין טמא אלא מן הסתימה ולפנים ר"ל בנין הנקב העגול בקדרה הנכנסת בו אולם השטח הנראה כמו המקום אשר ישב בו האומן הצבע והמבשל באלו הקדרות כאשר ימצא שם שרץ הנה לא יטמא המוקד והלכה כחכמים: 
+
+
+Mishnah 9
+
+כור. הוא המקום אשר יעשה להתיך בו המתכות כמו הזהב והכסף והבדיל וזולתם והיא מלת עברית כור הברזל (מלכים א ח׳:נ״א) בכור עוני (ישעיהו מ״ח:י׳) ופורנא פורן מחרש והוא תנור קרו"ל בלע"ז: אסטיגיות. נקבים ר"ל שיהיו עליו נקבים על דמיון הפורנה הבנוייה. ושפיות שפה דקה ואין הלכה כר' יהודה ולא כר"ג: 
+
+
+Mishnah 10
+
+כבר הקדמנו בפתיחת זה הסדר ובארנו שכל ולד הטומאה אינו מטמא כלי אלא משקה נטמא משקין טמאין הרי זה אומר מטמאיך לא טמאוני ואתה טמאתני ואני עתיד לבאר זה בע"ה בפ"ח מפרה וכבר ידעת שטמא מת הוא אב הטומאה והאדם אשר יגע בטמא מת והוא אשר יקרא מגע טמא מת הוא ולד הטומאה ולא יטמא הכלים ולא זולתו מהכלים בהגעתו בו אבל הוא יטמא המשקין ואלו המשקין יטמאו הכלים כמו שהקדמנו בשרשים וכבר הקדמנו בשני מזאת המסכתא שכלי חרס יטמא מאוירו לבד ויטמאו האוכלים והמשקים בהגעתם באוירו ג"כ ואם לא יגע בהן ולזה אם היו המשקין בפי זה אשר הוא ראשון לטומאה והכניס ראשו לאויר התנור טמאוהו בהגעת המשקין שבפיו אשר הן משקין טמאין באויר התנור וקפיצת פיו לא תציל לפי שאפילו הטומאה תחת צמיד פתיל והגיע באויר התנור טמאוהו כמו שקדם בזה הפ'. וכן אם היה התנור טמא והכניס ראש אדם טהור לאוירו ובפיו אוכלים ומשקים טהורים נטמאו בהגעתם לאויר כלי חרס הטמא ולא להיותם בפיו יעמוד לנו מקום צמיד פתיל ותציל שלא יטמאו. ובתוס' דכלים (פ"ו) אמרו הכל מצילים מיד כלי חרס אפילו כלי גללים כלי אבנים כלי אדמה חוץ מהאדם. כיצד טהור שהיו אוכלים ומשקים לתוך פיו והכניס ראשו לאויר התנור נטמא ודע שאמרו <small>[ר"ל ברישא]</small>. בפ' הראשון אוכלין ומשקין אין עניינו אוכלין או משקין לפי שאוכלין (ומשקין) לא יטמאו הכלים כמו שבארנו בפתיחת זה הסדר. אמנם תנא רישא משום סיפא לפי שאמרו ר"ל בסיפא. בפרק השני אוכלין ומשקין ירצה בו אוכלין או משקין לפי שכלי טמא יטמא האוכלין ויטמא המשקין כמו שקדם ביאורו וכבר בארנו בפתיחת זה הסדר ג"כ שידים טמאות יטמאו המשקין ואלו המשקין יטמאו האוכלין של תרומה שלא יטמאו ויטמאו משאר משקים הנגרים לבד ז' המשקין ותולדותיהם ושהכיח והרוק מתולדות המים והנה אבאר כל זה במקומו במס' מכשירין (פ"א מ"א) ושם יתבאר שמשקים טמאין יכשירו ויטמאו יחד ושההכשר מתנאיו שיהיה ברצון בעל פירות. אמנם אם נטבלו האוכלין בבלתי כוונה הנה אינן מוכשרין לטומאה ולפי אלו השרשין כולן אמר כי אם היה אוכל תאנים של תרומה בהכרח כמו שהשרשנו ונטה ידו להסיר אבן או הדומה לזה מפיו הנה כבר נטמא הרוק אשר בפיו הגובר אצל הלעיסה בידים מסואבות ונטמאת הדבלה של תרומה בזה הרוק זאת סברת ר' מאיר. ורבי יהודה אומר אחר שאין כוונתו שיגע ברוק אלא ביציאת האבן לבד הנה לא יטמא הדבילה לפי שהוא כמו הכשר שלא לרצונו ורבי יוסי אומר שאם היפך אצבעו בפיו כבר נטמא הרוק ונטמאת הדבילה ואם לא עשה רק להוציא האבן לבד הדבילה טהורה וכן אם היה פונדיון והוא חצי דרהם בפיו ומשך ידו להוציאו והיה בפיו אוכלין ומשקין של תרומה אם היה בפיו זה הפונדיון להסיר הצמא הנה כבר נטמא האוכל בזה הרוק לפי שבכוונה התרבה הרוק לפי שסבתו היות הדרהם בפי האדם למעט הצמא ולרבות הרוק בפה והלכה כרבי יוסי: 
+
+Mishnah 11
+
+כבר בארנו בפתיחת זה הסדר אמרו במסכת טבול יום (פ"ב מ"א) ושאר כל הטמאים המשקים היוצאים מהן כמשקין אשר הוא נוגע בהן וביארנו שמשקין טמאין יטמאו כלים וכן נבאר בראש מכשירין שמשקין טמאין מטמאין לרצון ושלא לרצון ר"ל שלא יצטרך שיגע בדבר אשר תטמאו בכונה ורצון כמו ההכשר ולזה אם היתה אשה נדה או זבה או זולת זה מהטומאות ונטף חלב מדדיה בתנור אע"פ שהיה זה בלתי כונה בלא ספק הנה התנור יתטמא להגעת המשקין טמאין בו. עוד הפך הדבר והוא שיהיה התנור טמא והאשה טהורה הנה בעת שהוציאה אפר התנור הטמא הוכה אצבעה וכאשר הגיר דמה הנה כבר נטמא הדם והיו משקין טמאין בהיותם באויר התנור הטמא ובעת שיצא זה הדם יטמאהו טומאת משקין טמאין והוא ענין אמרו נטמאה ר"ל שהיא תטמא התרומה אשר בפיה וכן כאשר נכוית ידה ומכתה לפי שידיה יטמאו באויר התנור כמו שהתבאר בג' ממסכת ידים והיו ידיה ידים מסואבות ובעת שהכניסה בפיה תטמא רוקה ויהיו משקין טמאין ויטמאו שלא נגע לרצון כמו שקדם וזהו כוונתו באמרו נטמאת שלא נגע האדם כולו במשקין טמאין בנגיעה כמו שבארנו ופירשנו בפתיחת זה הסדר ועוד אוסיף בזה באור: 
+
+
+Chapter 9
+
+
+
+Mishnah 1
+
+כאשר היה המחט או הטבעת טמאים במת אשר הוא מאבות הטומאות כמו שהקדמנו והוא יטמא כלי חרס כמו שביארנו בפתיחה עוד נמצא זה הטבעת או המחט בקרקע התנור ויראו שם להיותן בלתי בולטות ולא גבוהין באויר התנור לפי שאם היו בולטים ומוגבהין על שטח הקרקע יטמאוהו ואם היו נראים כאשר ידביק בזה המקום בצק שזה הבצק לא רכה שיגור במקומות העמוקים ולא קשה שידבק בעצם התנור אבל ירחק ממנו ונגע זה הבצק בזה הדבר הטמא מהמחט או הטבעת הנה התנור כבר נטמא בהגעת מחט טמאה מטמא מת בתוכה. עוד לקח דין אחר והוא שתהיה הטבעת או המחט טהור ויהיה בעצם הטפילה שיטפילו על קרקע התנור והטיט עליו ותחתיו והיה התנור מוקף צמיד פתיל ונתון באהל המת <small>[עי' כ"מ פ"כ מהל' ט"מ הל"ה]</small> הנה נטמא התנור בכללו ונטמאת הטבעת או המחט אשר בתוכה ואם היה התנור טהור לא יטמא אבל יצילהו זה הצמיד פתיל אם היה לפי מה שראוי הנה הטבעת או המחט ג"כ טהורין ולא יטמא באהל המת שהיא בגוף הבנין וזה הבנין כולו טהור להיות התנור צמיד פתיל וכן גם כן אם חבית באהל המת ופיו סגור בטיט אשר הוא צמיד פתיל כמו שיתבאר והיה מחט טהור או טבעת בזה הטיט אשר נסתם בו פי החבית אם היה נמשך לצדדי החבית הנה הן טמאים שצידי החבית לא יצטרכו לטיט וזה בדמיון מי ששם המחט בקרקע החבית והדביק עליו טיט אשר יטמא כמו שיתבאר ואם הי' נמשך כנגד פי החבית הנה היא טהורה ובתנאי שתהיה בגוף הטיט אולם אם היתה נראית על שטח הכסוי עד שיהיה באויר החבית ממה שימשך תוך החבית הנה ראוי שתהיה בולטת גם על שטח הכסוי עד שיהיה באויר החבית אולם אם היתה נוקבת אל תוך החבית מגעת באוירה הנה היא טמאה ר"ל המחט או הטבעת אם לא שיהיה עליה מסך מטיט יבדיל בינה ובין אויר החבית ואע"פ שתהיה בתכלית הדקות כמו קליפת השום וטעם היותן טמאין כאשר היו שוקעין בתוכו לפי שהיו בתוך החבית והחבית מוקפת צמיד פתיל ואני אבאר לך בפרק שאחר זה שכלים המוקפים צמיד פתיל באהל המת לא יצילו מה שבתוכן מהכלים אבל יטמא כל מה שבתוכו מהכלים זולת כלי חרס לבד וכבר ביארנו סבת זה בעדיות ואבאר אותו ג"כ בפרק שאחר זה: 
+
+Mishnah 2
+
+מניקת. כלי המציצה וזה שיעשו נקב בצד החבית ויכניסו בזה הנקב קצת זה הכלי וימוץ בפיו הקצה האחד וימשכו המים אשר בחבית וכבר יעשה זה הכלי מקנה או מחרש או מזכוכית והוא הנה מחרס והמאמר כולו מבואר. 
+
+
+Mishnah 3
+
+חי נפל ועכשיו מת. אחר הגעתו למטה מנחושתו של תנור והנה אינו באויר התנור וכבר ידעת שהתנורים והמוקדין שלהם אמנם יטמאו מאוירן לפי שהן וכלי חרס דבר אחד שהוא טיט מבושל ואם היה זו הטבעת או המחט הטמאה במת בארץ ואח"כ הורכב התנור על זה המקום הנה התנור טהור שאולי לא הגיע באוירו אולם אם נמצאת זה הטבעת הטמא או המחט באפר אשר יצא מן המוקד והנה בלא ספק שהתנור טמא לפי שאי אפשר על אחת מהפנים שלא הגיע זה הטבעת או זה המחט באויר התנור וטמא אותו וזהו אמרם שאין לו במה יתלה: 
+
+
+Mishnah 4
+
+כבר בארנו ספוג. שהוא אספוגנא וכבר בארנו שמשקין טמאין יטמאו הכלים וכן יטמאו כלי חרס והתנור בהגעתם באוירו ואין הלכה כר' שמעון: 
+
+
+Mishnah 5
+
+גפת. הוא פסולת הזיתים אחר יציאת השמן ממנו והמאמר כולו מבואר: 
+
+
+Mishnah 6
+
+זגין. קבוץ זג והוא קליפת הענבים. וכוש הפלך ובקצותיו ברזל מעוות הקצוות והיא אשר תקרא צינורא: וענין אמרו שבלע הוא שיכנס הברזל אשר בקצה הפלך בכללו בגוף העץ ויתקבץ העץ עליו מלמעלה עד שיהיה הברזל כולו מספיק מוכנם בעצם הפלך: ומלמד הוא כלי עץ ובסופו ג"כ מסמר של ברזל ינקו בו המחרישה בעת החרישה מהעפר אשר יתעכב בה ולזה תקרא מלמד הבקר לפי שהיא תלך בו על הדרך הישר עד שלא ילך השור בזולת דרכו ולזה תקרא מלמד וזה הברזל אשר בקצתו יקרא דרבן וקבוצו דרבונות דברי חכמים כדרבונות (קהלת יב): ולבינה שבלעה את הטבעת. הוא שיגיע הטבעת בטיט ויתבשל והטבעת בתוכה ואמר שאלו הכלים אע"פ שהן טמונים בתוך העץ או הטיט כמו שספרנו הנה הן מטמאו באהל המת אם היו טהורים ותטמא כלי חרס אם הגיעו באוירו והן טמאין ויטמאו ג"כ בהיסט הזב כמו שנבאר בזבים שכל הדברים אשר יטה אותן הזב אע"פ שלא יגע בהן הנה הוא יטמאם: עוד אמר כי כאשר נגע ככר של תרומה באלו העצים או הכלים אשר בתוכם כלים טמאים הנה לא תטמא לפי שלא תטמא בתרומה אלא כשיגע בה דבר אשר יטמא אותה עצם בעצם. ואמרו של תרומה הוא רבותא בהיותו לא תטמא אפילו ככר של תרומה אשר יטמא בשני לטומאה שאנחנו לא נוריד זה העץ המקיף בברזל הטמא מדרגת ראשון לטומאה ולא שני ועם היות כל אחד מאלו הברזלים אב לטומאה והן טמונים כמו שהנחנו ואמנם יטמאו התנור להיותו מטמא מאויר ואע"פ שהיתה הטומאה נסתרת כמו שהתבאר בפרק אשר לפני זה: 
+
+
+Mishnah 7
+
+נסדק מן התנור לסרידה. שנסדק מעצם התנור בגבהו עד השבכה אשר על פיו ולא תחשוב באמרנו בסרידה סבכה שהוא רשת חוטין אמנם הוא לוח פשוט מחרש מנוקב והנני עתיד לבאר לך שמלא פי המרדע הוא טפח. המרדע הוא העץ אשר יקרא ג"כ מלמד וירכבו אלו העצים בשני קצותיו <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAACcAAAB6AQAAAAAUyHexAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAApUlEQVQokZ3SQQ7CIBAF0N90wZIjcAyXXMPb0KNhvAjGC9QdiaQ4/UYKrdEqi5chAxNmAvK80HqnN3qhvnKgcMUJtphohCmO0GKgHor24oBOxOL0UvaJRtFhpEG01OCac9SQl6XKaBpPRf3Gs6hYRyG4WS+VdWM+0thLVpy7buzWjr+KfwxfdBv33NphV7n/JGcVVKWmhlr2daDP2H3UbjRLvP7JD2CkvqR1DDNQAAAAAElFTkSuQmCC"> בקצה האחד ברזל חד הקצוות וזהו אשר יקראו דרבן ובקצה השני ברזל יכנס קצה העץ בו כמו הרומח והוא נקרא חרחור. וענין שלא נכנס הוא שידבק בשווי המרדע על הסדק ויהי' כמותו בשוה ונכנס שיהי' גדול מזה ממה שיכנס המרדע בזה הסדק ואין הלכה כרבי יהודה:  
+
+Mishnah 8
+
+אלו השעורים הם לענין שלא יועיל צמיד פתיל אשר יהיה על זה התנור או החבית או החצב הגדול ואם היה הנקב פחות מזה הנה לא יצא ממנו וינצל הדבר אשר בו בצמיד פתיל וכבר בארנו ענין אמרו נכנס ואינו נכנס: עוד אמר ואם נעשו בידי אדם אפילו כל שהן טמאים ר"ל אם באו לאלו החצבים הגדולים המוקפים צמיד פתיל ונקבו בהן איזה שיעור שיהיה הנה הן טמאים באהל המת ולא יועיל להן זה הצמיד פתיל בעבור שנקבו בכונס משקה אחר שב אל הכלים ואמר כי כאשר נקבו והן מוקפין צמיד פתיל העשוי לאוכלים כאשר נקבו במוציא זית יטמא כל מה שבתוכן ואף על פי שהוא מוקף והעשוי למשקים כאשר ניקב בכונס משקה ואם היה עשוי לאוכלים ומשקין מטילין אותו לחומרו בצמיד פתיל ובכונס משקה ר"ל שכאשר ינקב בכונס משקה יטמא ואף על פי שהוא מוקף צמיד פתיל ולא יציל כל מה שבתוכו וזה המאמר לא יסתור השרש אשר התבאר בגמ' שבת והוא שכלי חרס יציל בצמיד פתיל עד אשר יפחת רובו לפי שאין הכונה מזה המאמר ולא המובן ממנו שכלי חרס המוקף צמיד פתיל כאשר נפחת בפחות מרובו לא יטמא מה שבתוכו ואמנם ירצה בו שהוא אם נפחת הכלי בפחות מרובו עד היקף הפחת ופי הכלי ג"כ בצמיד פתיל שהוא יציל מה שבתוכו ואע"פ שהוא אינו כלי לענין טומאה ולא יקבל טומאה נחשבהו כלי לענין שיציל מה שבתוכו אולם כאשר נפחת רובו הנה אינו כלי כלל ולא יציל מה שבתוכו ואע"פ שמקום הפחת מוקף צמיד פתיל והבן זה שהוא עיון דק ומקום הטעאה: וביאור מיצה שניה הקשר השני: ושיפון הוא הנקרא וייל"ה והוא מין ממיני השעורה כמו שביארנו פעמים וירצה בו הנה קנה שיבולת השיפון וכבר יקרא שיפה והוא קנה דק לח וכן מיצה של קנה קשר הקנה: וענין אמרו שניה הוא מה שאומר לך וזה שהקנה מאיזה מין שיהיה הן כולן קשרים קשרים ושרש הקנה עבה ממנו וכל שירחק מהארץ יהיה יותר דק ותחלת הקשר מהקנה ממה שימשך לארץ לו עובי מה והקשר השני אשר למעלה ממנו יותר דק ממנו ואמר שבקשר השני ישער ורבי שמעון אומר בכל התנורים והחביות והחצבים מן האמצע נכנס ומן הצד אינו נכנס ואין הלכה לא כר"ש ולא כר"י ומבואר הוא שאמרו בתנור ניקב מעינו ירצה בו שתהיה עינו סתום בטיט ונקב בזה הטיט: 
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+יאמר שכלי גללין והן כלי השיש והמרמר מאומרו אבן גלל וזה מאמר בטל לפי שהן נכנסין תחת כלי אבנים וכן השהם והספיר וכל האבנים כולן ואמנם כלי גללים הן כלים עשוין מרפת בקר והעפר ורבים מהן יעשו אצלנו בארץ מערב וכבר התבאר בפ' השני [מ"א] שכלי חרס וכלי נתר דינם אחד . ואמרו וכל כלי חרש לרבות כלי נתר ובארנו שם ג"כ שאלו הכלים העשוין מעצמות הדגים לא יטמאו מפני שאמנם למדנו כלי העצמות מאמרו מעשה עזים וכן עור הדג לא יטמא מאמרו או בגד או עור ובאה הקבלה לומר מה בגד מן הגדל בארץ אף עור מהגדל בארץ אמנם כלי גללין וכלי אבנים וכלי אדמה הנה לא ידין בתורה בו טומאה בשום פנים. ואני אבאר לך אמרם בזה אינן מקבלין טומאה לא מדברי תורה ולא מדברי סופרים ואלו הכלים אשר יאמר שהן יצילו מה שיגיע בהן בצמיד פתיל אמנם הם כל הכלים אשר לא יטמאו בשום פנים וג"כ כלי חרש ומה שיתואר אליהן ר"ל כלי נתר וסבת זה אמרו יתברך באהל המת (במדבר י״ט:ט״ו) וכל כלי פתוח אשר אין צמיד פתיל עליו טמא הוא והורה זה כי כאשר היה זה הכלי מוקף צמיד פתיל הנה הוא מציל בכל מה שבתוכו והוא אמרם הא יש צמיד פתיל עליו טהור ובאה הקבלה (שבת דף פד:) לומר שזה הכלי הנאמר הוא כלי חרש לבד והוא אמרו כלי שמקבל טומאה דרך פתחו ואי זה זה כלי חרש וכבר בארנו (ריש פ"ב) שכלי חרש וכלי נתר טומאתן שוה ומטמאין מאוירן והנה כבר התבאר שכלי חרש וכלי נתר מצילין ולמדנו שאר הכלים הנמנין בזאת ההלכה מק"ו והוא אמרו אין לי אלא כלי חרש כלי גללין כלי אבנים כלי אדמה מנין ודין הוא ומה כלי חרש שהן עלולין לקבל טומאה הרי הן מצילין בצמיד פתיל באהל המת כלי גללים כלי אבנים כלי אדמה שאינן עלולין לקבל טומאה אינו דין שיצילו בצמיד פתיל וביאור עלולין מוכנים ומזומנים וראוי לך שתדע שזה אשר אמרנו שהן מצילין בצמיד פתיל באהל המת כן תציל בשרץ כמו שבארנו בפרק הח' והוא אמרם טמא הוא שאין ת"ל הוא אלא הוא שיציל על עצמו בצמיד פתיל באהל המת יציל על עצמו בצ"פ באהל השרץ ירצה לומר באויר כלי חרש כמו שבארנו בפרק הח'. ואמרו כלי עץ הטהורין ירצה כי פשוטי כלי עץ אשר קדם שהן לא יקבלו טומאת השרץ דאורייתא או כלי עץ הגדולים שהן מקבלין מ' סאה בלח אשר לא יקבלו טומאה גם כן כמו כלי קבול כמו שיתבאר בט"ו מזאת המסכת ואפשר שתציל פשוטי כלי עץ לפי מה שאפשר וזה כשנקח לוח פשוט מעץ ונשימהו על פי כלי מאלו הכלים עוד יקיפו בו צמיד פתיל הנה יציל כל מה שבתוך החבית: ואמרו בין מצידיהן בין מפיהם ירצה בו בין שיהיה ההקפה מפי הכלי לבד ובין שיהיה מצדו כמו שיהיה לו פתח מצדו בין שיהיה זה הכלי יושב על קרקעיתו או מוטה על צדדיו הכל בשוה הנה אם כפה א' מאלו הכלים על פיהן באהל המת הצילו כל מה שתחתיהן וזה שהם יחזרו כמו אהל באהל המת ואם היה אהל באהל ונטמא האהל החיצון הנה לא יטמא מה שבאהל הפנימי וזה אצלנו אי אפשר בכלי חרש שהוא אם כפה כלי חרש על פיו לא יציל מה שתחתיו לפי שהוא יטמא דרך פתחו באמת ואפילו ידביקהו עם הארץ בטיט והדומה לזה לא יציל שאינו לא אהל ולא מוקף צמיד פתיל. ונוסחת סיפרא חבית שכפאה על פיה ומרחה בטיט מן הצדדין טמאה שנאמר (במדבר י״ט:ט״ו) צמיד פתיל עליו ולא צמיד פתיל על גבו וזה נכנס תחת אמרם בסיפרא בטומאת כלי חרש אמר וכלי חרש לרבות האהלים שאהל של חרש יטמא ולא יציל מה שתחתיו כמו שיצילו האהלים לפי מה שהתבאר שם באהלות ובתוספתא כלים [פ"ז] בעצמות הדג והדומה להן אם יש בהן טפח על טפח מצילין בכסוי לפי שהאהל יציל בכיסוי על כל מה שתחתיו הנה לא יטמא כמו שיתבאר: עוד אמר על הכל מצילים חוץ מכלי חרש ר"ל שאלו הכלים העשוים מאלו המינים המנויים יצילו כל מה שיגיע בתוכם תחת צמיד פתיל מן הכלי מתכות ומן כלי שטף ובגדים ואוכלים ומשקים וכלי חריש והוא אמרו על הכל זולת כלי חרש לבד שהוא לא יציל בצמיד פתיל זולת מה שיהיה בתוכו מאוכלין ומשקין וכלי חרש לבד ומה שיהיה בו משאר כלים ובגדים הנה הוא יטמא ואע"פ שהן תחת צמיד פתיל וסבת זה לפי מה שאומר לך וזה שהשרש אצלנו כלי טמא אינו חוצץ ואם לקח אחד כלי חרש טמא ושם בו כלים והקיפן צמיד פתיל ושם באהל המת הנה אלו הכלים תטמאו ולא יציל אותם זה הכלי לפי שהוא טמא ואצלנו שורש ג"כ שכלי עם הארץ כולן ובגדיהן ומאכליהן ומשתיהן בחזקת טומאה ואני עתיד לבאר לך זה במסכת טהרות הנה התבאר מאלו השרשים שכלי חרש של עם הארץ אינו מציל בצמיד פתיל וכל מה שבתוכו יטמא במת זולת שאנחנו אם אמרנו לעם הארץ כלי חרש שלך לא יציל לפי שכליך טמאים אמנם אנחנו הנה יציל אצלנו כל מה שבתוכו הנה לא יקבל ממנו בזה לפי שהוא יחשוב עצמו טהור ושומר והוא לא ידע הטהרה ודינה וישוה הדין אצלו ואצלנו ואמרנו בכלי חרש שהוא לא יציל אלא על האוכלים ועל המשקין ועל כלי חרש וזה שעם הארץ כאשר היה אצלו אוכלין ומשקים וכלי חרש כבר הציל במחשבתו בצמיד פתיל שלו והוא לא מציל שאנחנו לא נאמר יבא תלמיד חכם ויבקש מעם הארץ אוכלים ומשקין או כלי חרש לפי שהן כלים טמאין אגב עם הארץ ואין להן טהרה במקוה אולם שאר כלים הנה כבר יבקש אותן תלמיד חכם מעם הארץ וכאשר ירצה להשתמש בו בעסק קדש או תרומה יטהרהו במקוה ויעריב שמשו הכלי וישתמש בו כמו שיבקש התלמיד [חכם] מע"ה כלי מתכות וכלי שטף או בגדים וישאל עם הארץ זה טהור מכל הטומאות ויאמר לו כן ואפשר שיהיו אלו הכלים כבר הגיעו והן אצל עם הארץ ככלי חרש שלו תחת צמיד פתיל באהל המת והוא כבר נטמא טומאת מת למה שהשרשנו שכלי עם הארץ אינו חוצץ ויחשוב עם הארץ שהוא הציל בצמיד פתיל ולזה יאמר לו טהור הוא ויקח זה הדין בזה הבגד או הכלי ויטביל וישמש בו בקדשים אחר הערב השמש לבד שיחשוב שאין על זה הכלי טומאה זולת מגע עם הארץ והוא טמא טומאת מת ויצטרך הזאה ג' וז' ובעבור זה החשש אמרנו שכלי חרש לבד הן טמאין במגע עם הארץ לא תציל בצמיד פתיל בלתי אוכלין ומשקין וכלי חרש אשר לא תבקש מעם הארץ לפי שאין לו טהרה במקוה והשוינו הדין בזה בין האנשים כלם לסבה אשר זכרנו וכאשר היה זה השרש אצל הכל לא נמנע בבקשת כלי או בגד מעם הארץ אבל כאשר יאמר שהוא לא נטמא במת נאמין לו שלא נאמר אולי בצמיד פתיל של כלי חרש היה באהל המת שאנחנו כבר התרנו הדין שכלי חרס לא יציל על דבר זולת על אוכלים ומשקין ועל כלי חרס: וממה שראוי שתדעהו עד שלא תטעה במה שזכרנו שעם הארץ לא נחשבהו במה ששפטנו עליו טומאה בשקר שאנחנו נאמר יבא לדבר טומאה ויאמר ממנו טהור ואמנם שפטנו בזה למיעוט ידיעתו שהוא יטעה ויחשוב בדבר הטמא שהוא טהור ולא ישמור ג"כ מן הטומאות ולא ידע חלוקן ומנינם כמו שנבאר בטהרות ושמור כל מה שזכרנו בזאת ההלכה שהיא רב הספקות רחוקה הידיעה וכבר הקדמתי לך אלו השרשים וביאורם בפ' הראשון ממסכת עדיות ואין הלכה כר' אליעזר: 
+
+
+Mishnah 2
+
+ענין מקיפין. שיסתום פי הכלי באלו הנזכרים או ידביק הכסוי על הכלי באלו הדברים: וסיד ידוע: וגפסים הוא סגיף: וזפת ושעוה ידועים. וצואה הוא מיני הלכלוכין כולם: וחמר. הטיט המדביק: וחרסית. כתישת החרס כאשר יולש יקרא חרסים. ובכל דבר המתמרח כל מה שימרח ביד ויתפשט על מקום הדבק בו מהכלים כמו מיני החמר ומיני השרף והלעיסות כאשר יולשו במים. ובעץ הוא הבדיל ואמרו שהוא פתיל ואינו צמיד. פתיל שהוא סתום וחזק הכסוי על הכלי ויחברהו אבל לא ידבק בקרקעית הכלי: אחר כן אמר שדביילה שמינה ובצק שנילוש במי פירות אין מקיפין בו ואע"פ שהוא לא יקבל טומאה להיותו בלתי מוכשר שהוא יכינהו לטומאה ואם הוכשר באחד מן הז' משקים יטמא זה הצמיד פתיל ויטמא כל מה שבכלי לפי שדבר טמא אינו חוצץ כמו שקדם ולזה נזהיר להתדבק באוכלים ואע"פ שהן לא יטמאו אבל אולי יבא לידי הכשר ויטמא האוכל. וזה כולו משנה ראשונה אשר אמר אסור לגרום טומאה לחולין שבארץ ישראל והשורש האמתי הוא משנה אחרונה מותר לגרום טומאה לחולין שבארץ ישראל כמו שבארנו בסוף [פ"ד ממסכת] ע"ז ולזה יהיה הדין מקיפין בדבילה שמינה ובצק שאינו מוכשר והדומה להן מן האוכלים: 
+
+
+Mishnah 3
+
+מחולחלת ואינה נשמטת. ר"ל רפה אבל היא לא תתפרד מפי החבית עוד חזר אל דין אחר ואמר כי כאשר היה המקום אשר יכנס בו האצבע מן הטיט אשר על פי החבית והוא יקרא בית אצבע והוא כמו הבית יד יגביהו בו הכסוי ואם היה זה המקום עמוק מאד עד שמגיע בתוך אויר החבית הנה הוא כדבוק מזה באויר החבית כמו שזכר ואין הלכה כרבי יהודה: 
+
+
+Mishnah 4
+
+כדור. ידוע: ופקעת. הוא קופה של גמי שהוא בלקא לא יציל עד שימרח הכדור או הפקע עם שפתי החבית בדבר אשר ימרחו בו ויכסה אותו בלבוש וכן אם כסה פי הכלי בבגד או בעור הנה אי אפשר בלתי שימרח המטלת כולו אולם אם כפה פי הכלי בנייר לח או עור וקשר השפתות לא יצטרך מירוח זולת על צידי הכלים סביב וענין זה כולו מבואר: 
+
+
+Mishnah 5
+
+קבותים. הן כלים על תמונת הקופות ולזה יקראוהו קבוצים ויתקבץ ג"כ בצדדיו כמו הזפת ויאמר כי כאשר נקלף חרש החבית וכן קצה המורייס מעליונו ונשאר הזפת על תמונה אשר סר מהחבית עד שבא התמונה מזה כאילו הן שתי חביות השפלה מחרס והעליונ' מזפת וכסה הכלי בעליונו על הזפת וחיבר הכסוי עם קצוות החבית אשר הוא הזפת והוא אמרו שגפתן עם השפה וא"ר יהודה אחר שאין זה הכסוי מושם על חרס החבית והזפת עומד ביניהן לא תציל וחכמים אומרים [הואיל והזפת חבור דק עם] החבית והכסוי בזפת הציל ואין הלכה כר' יהודה: 
+
+
+Mishnah 6
+
+פקקה בזמורה. כאשר סתם אותה בעץ הגפן הנה יצטרך שימרח בזפת והדומה לו סביב הזמורה עם עצם החבית ואם סתם הנקב בשתי זמורות הנה יצטרך שימרח בזפת הנקב ובין שתי הזמורות ומבואר הוא שהנסר הוא הלוח מפשוטי כלי עץ ולזה יציל כמו שבארנו בתחלת הפרק: וסינין. הוא שיקוב בעובי שני העצים שני נקבים נכחיים ויקח עץ דק קטן ויכניס קצתו בזה העץ והקצה השני בעץ האחר ויכה בו בקורנס עד שיפגשו שני העצים ויהיו לעץ אחד ויקראו הנגרין זה המעשה אצלנו אלפנ"ן ומזה הענין יאמר עשאן בסינין: ושוגמין. הוא ענין אחר ר"ל כאשר יחבר שני העצים עד שיהיו לאחדים הנה לא יצטרך לחבר ביניהן: 
+
+
+Mishnah 7
+
+הנה יתבאר בפרק י"ב מאהלות שתנור חדש נעשה אהל בפני הטומאה ואולם תנור ישן הנה דינו כדין שאר הכלים שמביאין את הטומאה ואינן חוצצין כמו שיתבאר שם ושם יתבאר שהאהל מציל מה שתחתיו ולא יצטרך לצמיד פתיל אבל מציל בכיסוי ועל אלו השרשין אמר בכאן כי כאשר היה תנור ישן בתוך חדש שאם היתה הסרידה והוא כסוי התנור נסמך על הישן הכל טמא לפי שהתנור הישן הוא כלי ולא יציל מה שבו בכסוי לבד אלא בצמיד פתיל אולם אם היה נסמך הכסוי על החדש הנה יהיה לחדש אהל ויציל כל מה שתחתיו ואם יתהפך הענין ויהיה חדש בתוך ישן וכסוי על הישן הנה <small>[צ"ל אם לא יהיה]</small> יהיה בקו הכסוי ובין החדש אהל מגובה טפח ונחשוב הכסוי על החדש וכל שבחדש טהור בזה הכסוי וזה בלתי צמיד פתיל כמו שיתבאר: 
+
+Mishnah 8
+
+כבר בארנו במה שקדם אמרם בכלי חרש אל תוכו ולא תוך תוכו. ולזה כאשר היה כלי בכלי והיה השרץ בכלי העליון הנה לא יטמא הכלי השפל וכן אמר בטומאת כלי חרס למה שיהיה בו כל אשר בתוכו יטמא ואמרו אשר בתוכו ולא בתוך תוכו: וכאשר נפל השרץ בכלי השפל לא יטמא מה שיהיה בכלי העליון. וזה כאשר היו שפתי הכלים כולם שוין או היה העליון יותר גבוה השפה מאשר הוא תחתיו ואם היו אלו הלפסין כולן אשר על התחתונה נקובין בכונס משקה אשר חזרו שלא יקבלו טומאה לפי מה שקדם הנה הן לא יצילו מה שיהיה בתוכן כמו שהתבאר בפרק השמיני ואם היה השרץ בעליונה הנה כאילו הוא יגיע באויר כל אחד מהן כי הן כולן ר"ל אלו הלפסין האמצעיים נקובים בכונס משקה ויטמא מה שבתוך כל אחד מהן מהאוכלין והמשקין להקפת התחתונה עליו וזה כולו מבואר מפני הנקב וזהו ענין אמרם כולן טמאות ירמוז אל טומאת מה שבתוכן ואם היה השרץ בתחתונה הנה לא יטמא מה שלמעלה כאשר לא יגיע השרץ באוירו ואינו ג"כ שפה התחתונה יותר עליונה ויטמא כל מה שבתוכו מהאוכלין והמשקין הנה כל מה שבאלו הכלים העליונים טהורין והוא ענין אמרם היא טמאה וכולן טהורות עוד שב אל הנחה אחרת ואמר שאם היה השרץ בעליונה והתחתונה עודפת הנה יטמא העליונה בלא ספק בהגעת השרץ בה וכן יטמא התחתונה בהיותה יותר גבוהה השפה וכבר הגיע זה השרץ באוירה אולם שאר הכלים אשר בין העליונה והתחתונה השווה שפתה בשפת העליונה הנה היא כולה טהורה ואע"פ שהיא בתוך התחתונה וכבר נטמאת התחתונה וזהו השרש אשר בארתי בפרק הח' והוא שכלי חרס לא יטמא הכלי באוירו ואם היה באחד מאלו הכלים אשר בין התחתונה והעליונה משקה טופח יטפיח היד כאשר יגע בה הנה זה הכלי טמא לשרש אשר התבאר בפרק הח' וזה שיטמא בכונס באויר התחתונה העודפת אשר כבר נטמאת וזה שהמשקה יטמא הכלי אשר הוא בו כאשר בארנו שם וזהו ענין אמרו בעליונה והתחתונה עודפת כל שיש בה משקה טופח טמאה: 
+
+
+Chapter 11
+
+
+
+Mishnah 1
+
+בעבור שדבר בדיני כלי חרס ובדומה להן בחלק הראשון והן העשרה פרקים הקודמים התחיל בזה החלק בדיני כלי מתכות ובעבור שאמר יתברך בכלי מתכות (במדבר ל״א:כ״ג) כל דבר אשר יבא באש למדנו מאמרו כל דבר בין פשוטין בין מקבלים ולזה יטמאו פשוטיהן כמו הסכינין והשפודין והדומה להן והיותן חוזרים לטומאתן אחר שבירתן כאשר התיכן ועשה מהן כלים שניים ולא נטהרו במקוה וזהו גזרה מדרבנן אולי יטמא כלי מכלי מתכות ויתיכו ויעשה ממנו כלי אחר בזה היום בעצמו והוא טהור מן התורה בלי ספק לפי שבהפסד הכלי הוסרה הטומאה ממנו וישמשו בזה הכלי בזה היום בתרומה וקדשים וזה מותר ויחשוב החושב ויאמר ששבר הכלי יטהרהו והטבילה ג"כ יטהרהו שאנחנו נראה הכלי כאשר נשבר ונעשה כלי אחר הנה הוא טהור בזה היום בעצמו וג"כ כאשר נטהר כלי במקוה טהור בזה היום בעצמו וישתמש בו בתרומה וקדשים והוא לא ידע שהכלי יצטרך הערב שמש כמו כל טמא כאשר נטהר במקוה וזהו ענין אמרם גזירה שמא יאמרו טבילה בת יומא עולה ורשב"ג לא יגזור זאת הגזירה זולת בכלים אשר נטמאו בטומאת מת לבד להיותה מצטרכת הזאת ג' וז' ואין הלכה כרשב"ג: 
+
+
+Mishnah 2
+
+שיש לו שם בפ"ע יוחד בשם עד שנקרא בשם פלוני הנה הוא טמא וכל מה שיעשה מן המתכות בין שהיה לו אוגן גבוה או היה שטוח הנה הוא מקבל טומאה כמו שבארנו זולת אלו המנויין אם נעשו מאחד מהמתכות הנה הם לא יטמאו להיותם קיימים בארץ ונגר הוא עמוד יבריח השער מן הקצה אל הקצה ומנעול שם נופל על הנועל הקיים בשער לפי חלוף תמונתו וביאור מנעול נועל והוא שם עברי (שיר השירים ה׳:ה׳) על כפות המנעול: והפותה תמונת כוס מברזל יעשה ויקבר בארץ ויורכב בו הציר וציר הוא ציר השער אשר יסובב בעצם הפותה והוא יהיה מברזל בשערי המדינות והשערים הגדולי' מאד והן ג"כ שמות בעברי (מלכים א ז׳:נ׳) והפותות לדלתות הבית ואמר (משלי כ״ו:י״ד) הדלת תסוב על צירה: וצנור הוא הנקרא בלעז קנאלי ושרש זה אצלנו אמרם כל המחובר לקרקע הרי הוא כקרקע וזה כאשר יגיע עשייתו להיותו דבק בארץ הנה היא לא תקבל טומאה ואפילו קבל הרכבה ואל זה הענין כוון בזאת ההלכה: 
+
+
+Mishnah 3
+
+נוסחת התוספתא <small>[ב"מ דכלים פ"ב.]</small> גולמי כלי מתכות טהורין ואלו הן גולמי כלי מתכות כל מה שעתיד לשוף לשבץ לגרד לכרכב ולהקיש בקורנס מחוסר אוגן או אוזן טהור ואני אבאר זאת הברייתא. וקודם ביאורי לזאת ההלכה צריך לשמור זה השרש ולזכור אותו וזה שכל מי שיעשה כלי מאחד מהמתכות בין שיהיה זה הכלי מקבל כמו הקדרות או יהיו פשוטים כמו הסכינים והשפודים הנה אלו הכלים לא יטמאו עד שיושלם עשייתן על שלמות אופני תקונם אמנם אם נשאר בו דבר מועט לשוף והוא אמרו כל שעתיד לשוף או יחסר הסרת הקליפה אשר יתרועע אצל השיפה והוא אמרו לשבץ או יחסר גרידה כמו שיגרדו כלי מתכות אחר השיפה והוא אמרו לגרד או יחסר הלימא"ר כמו שיעשה בברזל אחר הגרידה והוא אמרו לכרכב או יחסר ההכאה אם היה צריך להכות עוד והוא אמרו להקיש בקורנס או שישלם הכלי על אלה הפנים כולן והיה זה הכלי ממה שיצטרך אל אוגן או אוזן ולא יעשה לו עדיין הנה לא יטמא ואוגן הוא ענק הכלי שבכלי המתכות יעשו להם ענקים מורכבים עליו כמו הקומקמין ואוזן הוא הבית יד ועל זה השרש אמר בזאת המשנה שמי שעשה כלים מאלו הדברים אשר בארנו ומנינו שמותם הנה הן לא יקבלו טומאה שהן גולמי כלי מתכות להיותם בלתי שלמים המלאכה וגם כן בלתי מתוקנים. ועשת הוא חתיכת ברזל אצל יציאתו ממקור העפר וממנה עשיית הברזל קודם התיכותו שהנה יותך הרבה פעמים ויזכך עד שיתפרד גשמים רבים יהיו נתלים בו מהמקור כמו שהוא מפורסם אצל האומנים וכן שאר המתכות כאשר יצאו ממקור העפר הם עכורין וכאשר שב עליהן ההיתוך והזכוך תתיפה מראהו ומי שיעשה מחתיכה ממנו כלי קודם שיתיך אותה שנית ויזכך אותו הנה לא יטמא שהנה יחסר ממנה מה שסיפרנו מהגרידה והשריטה והלטישה ואי אפשר זה בזה הכלי למה שיתערב בו מהגשמים הזרים והעפר וכן יותך מברזל והנחשת ויעשו ממנו עגולין גדולים כדמיון הפת והוא אשר יקרא חררה בדמיון העוגה אשר יקרא חררה כמו שיתבאר בשבת (דף קכג.) וקמא (דף כא:). וסובב זה גלגל מקיף של מוכני וזה שאלו המוכנים יעשו מעץ ויעשו עליהם מחוץ לוח של נחושת. וטסים הלוחות הדקים תרגום פחי זהב טסי דדהבא (שמות לט). וציפויין הן החפויין שיטוחו הכלים בלוחות זהב וכסף ודומיהן. ומכני כלים תושבות הכלים. ואוגני כלים צואריהן. ואזני כלים בית יד שלהן. ושחולת תוספת הכלים והקצוות הנוספין אשר ישוו מהכלים אצל העשיה מאמרם במומי הבכור (בכורות דף מ.) השחול והוא רפה הרגל. וגרודות אלגראד"ה ואין הכוונה שיותך זה הגרידה או אלו הקצוות ויעשה מהן כלים שזה יקבל טומאה בלא ספק אמנם הכוונה שכל אלו הקצוות והלוחות עד שנעשה מהן דמיון כלי הנה הוא לא יקבל טומאה מן הסבה אשר זכרנו עוד א"ר יוחנן בן נורי שמי שחתך כלי ועשה כלי אחר מכל אלו החתוכין לא יקבלו טומאה והוא אמרו ואף מן הקצוצה ואינה הלכה עוד אמרה המשנה שמי שעשה כלי משברי כלים או מן הגרוטין והוא השברים אשר נשארו מהכלים ישאר מהכלים אחר תכלית הזמן עד שתודק ותשבר ויכלה ויעלה חלודה על רובו או מי שעשה כלי מן המסמרין אשר יאומת שאלו המסמרין יעשו מכלים כאילו הן משברי כלים ולזה יהיה זה הכלי הנעשה מאלו הג' דברים מקבל טומאה אולם מי שעשה כלים ממסמרין ולא יוודע אמתו אם אלו המסמרים נעשו מהכלים הנה יהיה דינו דין עושה כלי משברי כלים ויקבל טומאה או אלו המסמרין נעשו מן החררה או מן העשת ויהיה זה הכלי כמו גולמי כלי מתכות הנה בזה מחלוקת ב"ש וב"ה ולשון התוספ' פ"א שם. א"ר אליעזר בר' יוסי לא נחלקו ב"ש וב"ה על המסמרות שידוע שנעשו מן הכלים שהן טמאין ועל המסמרין שלא נעשו מהכלים שהן טהורין על מה נחלקו על הסתם שבית שמאי מטמאין וב"ה מטהרין ואמנם עשיית כלי מהמסמרין הנה זה מבואר כמו שנשימהו מרצע או שפוד או דמיון זה לפי מה שאפשר בדרך המסמר ועביו: 
+
+Mishnah 4
+
+כבר קדם לך שהברזל הטמא לא יטהר אותו ההיתוך ולזה כאשר נתערב ברזל טהור וטמא בהיתוך ונעשה מן הכל כלים אם רוב מן הטמא יהיה זה הכלי טמא. וכבר זכרנו ג"כ שכלי גללים לא יטמאו. וחלמא טיט דבק לדמיון לובן ביצה ולזה יקרא חלמא כמו אם יש טעם בריר חלמות וכאשר נתערב הטיט בגלל ונעשה מקבוצן כלי מבושל והוא מעורב מכלי חרס וכלי גללים: וקלוסטרא כלי מקשיי על דמיון הרמון בצואר ארוך וזה צורתו יורכב זה הקצה בשתי טבעות קיימות בשני השערים טבעת בזה השער האחד וטבעת בזה השער האחר ואצל קבוץ שני השערים יורכב הטבעת האחת על הטבעת השנית ויכנס זה הקלוסטרא ביניהם וינעל השער בזה ואם היה זאת הקלוסטרא מאחד מאלו המתכות הנה היא תקבל טומאה לפי שהיא יש לה שם בפני עצמה ואם היה מעץ והיא מחופה מברזל או זולתו מן המתכות הנה היא טהורה והוא אמרו ומצופה טהורה לפי שכלי עץ כאשר היה מחופה בכלי מתכות לא יקבל טומאה ואפי' היה לו בית קבול כמו שהתבאר בסוף חגיגה (דף כו:) כמאמר חכמים שמזבח הזהב והנחשת לא יקבל טומאה ושמו הסבה בזה מפני שהם מצופין ושרש זה אמרו כל כלי אשר יעשה מלאכה בהם וגו' ואמרו בספרא יכול שאני מרבה את חפויי הכלים ת"ל בהם פרט לחפוי הכלים ר"ל שזה הכלי לא יגיע השמוש בו בעצמו אבל באמצעות הכסוי אשר עליו אמנם טמא מהכלים אשר יעשה מלאכה בהן בעצמן וזהו ענין אמרם בחגיגה (שם) שהוא כאשר חפה אותן ביטל אותן ושמור זה השרש בכל זאת המס': והפין. הן השינים הקבועין בפותחת: והפורנא. הוא המקום עצמו אשר תכנס בו הפין. ועניני הטלטול בשבת כבר נתבארו במסכת שבת בפרק כל הכלים (שבת דף קכג.): 
+
+
+Mishnah 5
+
+הברזל אשר ידמה לכלכל אשר תסובב על פי הבהמה היא אשר תקרא פרומביא והאומנים אצלנו קורין אותו אלומם ועקרב שלו הוא קצה הברזל אשר יכנס בפי הבהמה ויכה בחניכין שלה ולו קצה דומה לעקרב ויקראוהו האומנין הלשון: ולחיים. הן הברזילין אשר ימשכו על לחיי הבהמה וזה כלל כאשר יתקבץ הוא הרסן והלכה כחכמים: 
+
+
+Mishnah 6
+
+פיקה. דמיון חצי כדור נקוב יעשה בראש הכוש יכבד אצל הטוייה ויארך החוט בו ושמו במצרים הכובדי וחכמים אומרים שאין לה שם בפני עצמה ואפילו אמר האדם הפיקה לא ידע לאיזה דבר כיון שזה השם נופל על כל פלכה עגולה או קרובת העגול עד שיאמר פיקה של כוש הנה להיות לה שם לויי לא תטמא אולם אם היתה של עץ מחופה הנה היא טהורה לדברי הכל לשרש אשר זכרנו: וכוש. הוא מטוה: ואימה. הכלי אשר יתחבר עליו הפשתן או הקיטו"ן אצל הטוייה ושמו המפורסם אצלנו פילודא בלע"ז: וסימפונין וחליל. שתי תמונות מתמונות כלי הזמר: ובית קבול כנפים. מקום ירכב בו כלים בדמיון כנף להשמיע הנגון ואם היה באלו כלי הזמר של עץ מקומות עשויות לרכוב בהן אלו הקצוות הנה הוא בית קבול ולזה תטמא ואפי' היה מצופה מפני זה הבית קבול אשר הוא בלתי מצופה לפי שאלו המקומות אי אפשר שיחופו ואמנם החפוי מחוץ הכלי והלכה כחכמים: 
+
+
+Mishnah 7
+
+קרן ירצה בו החצוצרות לא קרן הבהמה וזה החצוצרות אצלן ב' תמונות האחת יקראו אותה קרן עגולה והאחרת יקראוה קרן פשוטה כולן הם בעלות פרקים יורכבו מחתיכות רבות אבל הרכבת קרן עגולה קשה לא יכשר להרכיבה כי אם אומן ולזה אמר [שבת מז.] המחזיר קרן עגולה בשבת חייב חטאת וקצה החצוצרות אשר ימשך לפי התוקע יקרא מצופית שלה והקצה האחר הרחב יקרא הקו שלה ומבואר הוא שזה הקרן כבר יעשו קצת מחלקיו מעץ וקצתן ממתכת ולזה אמר אם היתה מצופית שלה של מתכת: וידוע שהרבה מנורות יעשו מפרקים והוא אשר יקראוהו החכמים מנורה של חוליות ואלו הפרקים כאשר יתחברו יהיו ממנו קני המנורה והוא אשר יקראו בכאן קני מנורה לא יטמאו כל עת שהיא נפרקת לפי שלא יקראו אלא בשם חבור על השרש אשר הקדמנו: והפרח היא העגולה אשר עליה תהיה הנר: והבסיס התושבת אשר בו הרגלים תרגום כנו בסיסיה: בשעת חבורן. לכולם בשם אחד יקרא ר"ל מנורה וכן קרן עגולה והלכה כחכמים: 
+
+
+Mishnah 8
+
+קסידא. כובע הברזל אשר יושם בראש בעת המלחמה: ולחיים לוחות ברזל יכסו החזה: וכידון. הרומח הקטן אשר הוא ביד המלכים ברוב העתים: והניקון אל קנה והוא הפוך ומשקל קנו והוא הברזל הנכנס בתוך הרומח: ומגפיים נעל מברזל יכסה הרגלים כדי שלא יורו על רגליו: ושריון. ידוע: תכשיטי אשה. חלי הנשים והביא מהן קצתן על צד המשל כמו שעשה בכלי החרב: ועיר של זהב. עטרה של זהב על צורת ירושלים ישימום בראש ולזה נקרא עיר: וקטלאות. הן חוטי זהב ישימו בצואר והוא הנקרא בלשון התורה רביד וכבר יעשו חוליות זהב נקובות כדמיון גרעינים ויכניס בחוטים וישימו אותן על הצואר וזה יקרא מחנק וכבר יקרא גרעיני אדם פטדה וברקת וירכיבו אותן בחוט זהב או כסף ויעשו ממנו כבלים סובב סביב הצואר גם כן וכל זה יקראו קטלאות: ונזמים. שני מינים מהן שיתלו באזן כמו שעושין היום ומהן יתלו באף כמו שהיו עושין כן בזמן ההוא: וחותם כמו שיעשו בקצה החותמות מספיר או מנפך ומה שדומה להן מן האבנים ואין הלכה כר"א: 
+
+
+Mishnah 9
+
+כקדירה מלמטה. שיהיה לו בנין חלול כמו הקדרה ועל ראשו גרעין אחד מקשיי דומה לעדשה על זאת <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAEUAAABFAQAAAAA09haEAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA0klEQVQokaXSsQ3DIBAF0LMoKNkgbBKvkjHS4Sh9vBJWFkHKApQUFuQf+BzFcmElFNazgfOJDxUZ9JOyEc1alNSOuiZX5qZsRbMpua1DCZFahUWtcm56oQo0lnKHbk9WB3nvxmQVFIJ+0IkVr0R00iwHnQ2UXJwM/s7itj/qRamqZ7n1m6tVvhSLzG4U/1BghQPqRZHldzRtZAsfGnfKUlXIL+sqPBEFxEeeqjKiC7YmSK4Mi2zGC2vQNVbI00U1RSLdlIjskj7xhqq43oijN2yrN5voCerOULNUAAAAAElFTkSuQmCC">הצורה וכאשר תתפרד זאת העדשה מהקדרה תהיה הקדרה כלי שבה בית קבול בלא ספק והיא טמאה משום כלי לא מפני שהיא מתכשיטי נשים ותהיה גם עדשה טמאה לפי שיש לה שם בפני עצמה וצינורא הוא קצה קנה הנזם הנכנס בנקב האזן או האף ולפי שהוא מעוות קורא אותו צינורא תרגום מזלגותיו צינורותיה. ואמר העשוי כמו אשכול ירצה נזם העשוי כמין אשכול והוא שיהיו גרעיני זהב מקובצים על דמיון אשכול ענבים וכאשר יתפרדו אלו הגרעינין לא יטמאו שאינן אז מתכשיטי נשים ולא לכל גרעין מהן שם בפני עצמו ואין בו ג"כ בית קבול שיטמא בעבורו ולא תטמא שום כלי מתכות אם לא בתנאים קדם זכרם:  
+
+Chapter 12
+
+
+
+Mishnah 1
+
+טבעת אדם. טבעת נעשה לתכשיט אדם כמו בעלת חותם וצורה וכבלי הרגלים ורבידי זהב אשר יעשו אותן המלכים בצואריהם וטבעת בהמה הטבעות העשויות לבהמות כמו שיעשו המלכים טבעות זהב וכסף בצוארי הסוסים וברגליהם וכן יעשו טבעות בבית ידן של כלים על דרך הקישוט והוא אשר יקרא טבעת הכלים הנה זאת הטבעת לא נטמא בהפרדה. וקורת החצים עץ יכניסו בו החץ יהיה תמונתו אצלם כשידבק בו קצה הברזל ולזה זכרו בכאן: ושל אסירין. ברגל יושם ברגל האסורין: והקולר העול של ברזל אשר ישימו בצוארי האסורים לכפות בו האדם וזולתו ר"ל שיקשור בו ג"כ כלל חבילי עצים והדומה לזה ממה שנהוג ליקשר כדי שיתקיימו מקובצין: של סיטונות. מוכרי הלחם והקמח להן שלשלאות יסגירו בהן החנויות והן מכלל ההסגר אולם של בעלי בתים הנה לא יעשו אותן לשם הסגר אבל היא דמיון השלשלת העשוי בשערים לנוי ולזה אינה מקבלת טומאה וא"ר יוסי אם היה בשני קצותיה שתי תוספת יוצאין בדמיון מפתח כאילו ינעילו ג"כ בזה המין או אם קשר בזה השלשלת חלזון והוא דמיון רמש מברזל ינעלו בו הדלתות וזה הרמש הוא שרץ המים הנקרא חלזון ואין הלכה כר' יוסי: 
+
+
+Mishnah 2
+
+של סרוקות. מהסורקים צמר ופשתן והוא מעץ וברזל ובקצתו משקלים תלויים ולזה יטמא והוא אמרו מפני האונקיות והן האונקליות ואונקלי קנה וכבר ביארנו זה בתמיד וזולתו ולכתפים אונקלי גדול מברזל ולו נצב מעץ ויחזיקו בנצב בידיהם וקנה האונקלי' במשא אשר על כתפיהן כדי שלא יפול המשאוי וכתפים הן הנושאים המשאוי על כתפן וכן הסובבין בעיר והן הרוכלים המחזירין על העיירות להן אונקלי על זאת הצורה <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAGEAAABCAQAAAABvRYWWAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA7UlEQVQokb3TQQ6CMBAF0G8w4q43kFu4InAVz+DaCMaLgRzAK3ADWXZBWmeYVgqJLCSRTfMSZtr5TWHDD6ukUQQqkYzqgWhUC2xGlYAUQn4ElJdmRaKEy1IphFEG2FnQHk9SVHELjXgQpD1wUlRHikkVL+All8asVpob7gP72Mv5K+oF27jZOthA9jZRs6D6P6rXdlmaYaoq53QLJ86sH9K0fG+UtXZXTvGyrsrpQFl3NnbK74G6mSKSr+vodqDxRdRTn/0Ogz77XQb5s2SkPstDpV5HxTO4ifQ2VC/zhTIT+VRmMhRJ8Dpev7+qNxHxwSHBSeYFAAAAAElFTkSuQmCC"> יעזרו בו עזר מעט בהעתקת משאם: ודרגש הוא ערש קטן לו ג"כ אונקליות יתלו בו אצל העלייה אליו וכן בעמודי המטה אונקלות ועמודים והן נקליטי המטה כמו שיתבאר בספרי: ושידה. היא תיבה: ואקון. היא תיבת הציידים ותמונתה מפורסמת אצלן והיא תיבה מעץ בו אונקליות יתלו בים יכנס הדג בו ולא יוכל לצאת ממנו וכבר התבאר לך שמנורת העץ טהורה לפי שאין לה בית קבול עוד הביא כלל זה והוא שכל אונקלי תהיה בכלי שתקבל טומאה הנה זה האונקלי ג"כ יטמא בטומאת זה הכלי וכל אונקלי יהיה בכלי שלא תקבל טומאה הנה הוא לא יטמא לפי שהוא חלק ממנו וכאשר היה האונקלי לבדו קודם שידבק בכלי אשר נעשה אליו הנה הוא טהור ולא יקבל טומאה מהטעם אשר הקדמנו בראש פי"א לפי שהוא סמוך אל זולתו ואין לו שם בפני עצמו והנה הוא כאילו חלק מכלי לא כלי שלם והבן זה ואין הלכה כר' יהודה:  
+
+Mishnah 3
+
+טני. הוא כלי מחזיק חצי סאה יהיה ברוב מברזל או נחשת ולו כסוי ממתכת ג"כ ישתמשו בזה הכלי ב"ב לגרוטאות והרופאים למרקחים וזה הכסוי ישתמשו בו הרופאים לשום הסממנין בו ולזה הוא מקבל טומאה לדברי הכל: ומגדל. הוא האוצר והוא שנקרא בלשון ערב אלמנשא"ם: הייתוכין. ברזלים יחזיקו בהן הקדרה: והפרכין. ברזלים קבועין במוקד לשמור אותו מן השרפה במהירות זמן ובתוספ' [ב"מ פ"ב] אלו הן הייתוכין אלו שהחנווני מנער בהן את הקדרה והפרכין הקבועים בכירים ושם נאמר מפני מה דלת מגדל של רופאין טמאה מפני שהוא נותן עליה אספלנית ותולה בה את המספרים: ועקרב בית הבד. עץ שדורכין בו את הזיתים ויש ברזל בנקיבת העץ כצורת עקרב ואונקלי שבכותלים הקרסים אשר ישימו בכתלים לתלות בהן הכלים היפים ואין הלכה כר"ג וראוי שנאמר הנה מאמר קצר מפתח למה שקדם ומה שיבא מזאת הכונה וזה שכל מה שתשמע בזאת המסכתא דין בדבר מכלי המתכות ויאמר בו טמא הנה זה מבואר לפי שכלי מתכות פשוטיהן ומקבליהן טמאי' ואולם כשתשמע שיאמר טהורים הנה זה לאחד מג' סבות אם זה הדבר מגולמי כלי מתכות אשר קדם ביאורו בפ' י"א או שהוא בלתי נפרד בשם כמו שאמר כל מי שיש לו שם בפ"ע טמא או שיהיה סמוך כמו אמרם אונקלי הכותל או כסוי הכלי הפלוני שהוא לא יטמא אלא אם היה כלי ולא נצטרך אל ידיעתי וזולתו ואמנם זה תוספת ידיעה או יהיה מורכב על כלי לא יקבל טומאה כמו שאמר כל המחובר לטהור טהור ומבואר הוא ג"כ כי כאשר היה דבר מהמתכות אין עליו תורת כלי הנה הוא ג"כ טהור ולזה יצטרך אחר זה השרש בלתי ביאור השם לבד והנה יגיעו לך הענינים אשר תדון בהן בדבר שהוא טמא ובדבר שהוא טהור ומאמרו טמא וטהור תקח ראיה על תמונת זה הכלי ודע זה: 
+
+
+Mishnah 4
+
+מסמר הגרע. סכין ההקזה: אבן השעות. אבן תבנה בארץ וירשום בה קוים ישרים כתובים עליהם שמות השעות והיא עגולה ובמרכז זאת העגולה מסמר נצב על זוית נצבת כל מה <small>[צ"ל שינטה]</small> שיתדבק בשווי צל זה המסמר לקו מאלו הקוים ידע כמה שעות עברו מהיום ושם זה הכלי המפורס' אצל בעלי הכוכבים בלשון ערב א"ל בלאט"ה: ומסמר הגרדי. חץ הגרדי והוא דמיון מטוה ברזל ארוך מרובע יכנס בקנה דק ויחובר על זה הקנה המטוה: וארון של גרוסות. ארון של עץ ימלאו אותו מגריסין וגריסין שם הפולים הטחונים והמוכרים אותן יקראו גרוסות וזאת התיבה בלתי שלימות המלאכה והיה ספק אצלם ויחלקו עליה אם יש עליה תורת כלי אם לאו ואם היתה תחתיו עגלה של מתכת הנה היא תטמא ואין הלכה כר"צ: 
+
+Mishnah 5
+
+העשוי לשמירה. נשאר לסימן כגון שעשאו בשער או במקום שירצה ואם מצא אותו נעתק ממקומו אשר הוא עליו ידע שכבר נכנס אדם בבית או במקום ההוא: עד שיצרפנו. עד שיכהו בפטיש ויחדד אותו וישיבהו בדמיון המקבת וצורף שם לאומן המתכות ושלחנים ישמשו במסמרים באוצרותם יסגרו ויפתחו בהן והלכה כחכמים בכל: 
+
+
+Mishnah 6
+
+מגרדות. הן מגרדות של מתכת יגרדו בהן במרחצאות ויתלו שם וכל מי שיכנס לשם יקח מגרדתו ויתגרד בה רגליו ושוקיו: גולמי כלי מתכות. כבר ביארנו בתכלית הביאור בפרק שלפני זה: וטבלא שנחלקה לשנים. היא טבלא של חרס שיש לה לבזבזים כמו שקדם והלכה כחכמים: 
+
+
+Mishnah 7
+
+בצואר קטנה. על המנהג המפורסם שתולין המעות והדינרים בצואר הנערות הקטנות וסלע הוא ד' דינרים ושקל הוא חצי סלע והוא שני דינרים ואם נשאר מהסלע פחות משני דינרים הנה אין מותר לו שיעזבהו על צורתו אבל יחתכהו שאולי יטעה בו אדם שאינו מכירו ויקחהו בשקל והוא פחות משקל ובכאן אומר אותו דין כאשר יצא לנו הדבור אל זאת הכוונה וזה שהמקום אשר ישתמשו בו בדינרים ובמעות במספר הנה אינו מותר לאדם שיקיים דינר או מעה יחסר ממנו השתות אלא שיחתוך אותו כ"ש שלא ישתמש בה או יטעה בה את עובד כוכבים וזה אשר ידמו המון האנשים וקצת מהיחידים שזאת ההטעאה מותרת עם עובד כוכבים היא טעות ודעת בלתי אמתי אמר הי"ת בדין קנינו במוכר עצמו לעובד כוכבים או לעבודת כוכבים עצמה כמו שבא בפי' אמרו וחשב עם קונהו ואז"ל (ב"ק דף קיג:) יכול יגלום עליו ת"ל וחשב ידקדק עמו בחשבון וענין יגלום יערים עליו ויטעהו ואמרו א"כ דברה תורה בעובד כוכבים שתחת ידך ק"ו בעובד כוכבים שאינו תחת ידך אם החמירה תורה על גזלו של עובד כוכבים ק"ו על גזלו של ישראל וכן אינו מותר הבדוי והתחבולה ומיני הרמאות והאונאות והעקיפים על העובד כוכבי' אמרו (חולין צד.) (ע"ה) אסור לגנוב דעת הבריות ואפי' דעתו של עובד כוכבים וכ"ש בדבר שיוכל לבא לידי חלול השם שזהו חטא גדול והגעה לאדם תכונות רעות ואלו הרעות כולן אשר ביאר הש"י שהוא יתעב אותם ויתעב עושם אמר (דברים כ״ה:ט״ז) כי תועבת ה' אלהיך כל עושה אלה כל עושה עול וכבר יצאנו מכוונתינו הנה אבל נעיר שאינו ראוי ההשמטה ממנו ואשוב לכונת המס': 
+
+
+Mishnah 8
+
+אולר. הוא סכין קטן והוא כלי יחתכו בו קצה הקולמוס. ואמרו הנה קולמוס. ירצה בו קולמוס של מתכת והרבה מבני אדם עושים קולמוסים מברזל ונחשת: ומטולטלת ומשקולת. שני מינים ממאזני הבנאים והוא חתיכה מברזל או מעופרת יעשה על הרוב מעופרת תמונה ותנקב ותתלה בחוט יעמידו בו הכתלים והעמודים בעת הבנין: והכירין. הוא כלי מברזל יתקעו בו הזיתים במעצד: והכן. הוא המסטר אשר יקוו בו השורות: והכנה. היא המסטרא: וגולמי כלי עץ. מבואר בתוספ' [ב"מ פ"ב] אמרו אלו הן גולמי כלי עץ כל שעתיד לשוף לשבץ לגרד לכרכב לטוח בטונס מחוסר כן או אוגן או אוזן טמא וכבר קדם ביאור אלו השמות בפ' אשר לפני זה זולת אמרו לטוח בטונס וביאורו להחליקו במחלקת הוא הברזל אשר יחליקו בו העצים ושמו טונס. ומבואר שכן הוא תושבת ואוגן הוא צואר הכלי: ואמרו משל אשכרוע. ר"ל בכלי הבקר וקורין אותו אלשמש"ר והאמת שהוא מין ממיני הארז תרגום תאשור אשכרועים ואמרו שזה המין לא יטמאו הכלים הנעשים ממנו עד שיגרדו וימרקו לפי שהן קודם זה לא יצליחו למלאכה לרוב קליפת העצים: וגרופית של זית. ירצו הכלים הנעשים מעקרי הזיתים הם רוב השמנים לא יוכשרו להשתמש בהן עד שיושלקו באש ואין הל' כר"י: 
+
+
+Chapter 13
+
+
+
+Mishnah 1
+
+פגיון. סכין מעוות דומה למגל קטן ישתמשו בו התגרים והסופרים: מגל יד. ומגל קטן יקיימו אותו לצרכי הבתים: והשחור. מספרים קטנים. וזוג של ספרים מספרי הספרים בעלי ההקזה והוא גדול עגול הקצוות: ומספורת. הברזל אשר יגלחו בו השיער איך שיהיה תמונתו נקראת מפעלתו על שם הגלוח תספורת תרגום ויגלח וספר ואין הלכה לא כר' יוסי ולא כר' יהודה: 
+
+
+Mishnah 2
+
+קוליגריפון. כלי מברזל ארוך קצתו הא' דומה לעגולה שטוחה יגרפו בו האפר מהכירה והתנור והקצה האחר בו שיני ברזל דקות יתקעו בדבר העומד על האש ויוציאו ממנו בשר או לחם ויקרא הקצה השטוח העגול כף והשינים אשר בקצה האחר שינים: ומכחול. הנאמר כאן הוא מאחד ממיני המתכות קצהו האחד עגול לחתוך בו כמו סכין. והקצה האחר בו כף קטן להוציא בו הכחול או לנקות בו האוזן וזולת זה והקצה אשר הוא עגול יקרא זכר והאחר יקרא הכף: ומכתב. חרט מן מתכת קצהו האחד יכתבו ויחקקו בו ויקרא הכותב והקצה האחר רחב חד דומה לסכין יגררו בו מה שיצטרך לגררו אצל הכתיבה ויקרא מוחק: וזומא ליסטרון. כלי ברזל עשוי לצלות בו בשר הקצה האחד שכפה פשוטה דומה לרשת יושם עליו הבשר או העוף ויעמידהו אותו על מרחק קטן מהאש עד שיצלה מה שעליו וזה הקצה יקרא כף והקצה האחר בו ג' קני ברזל דקין יכנס הבשר בו ויצלה על האש וזה הקצה יקרא מזלג: ושן של חרישה. לה ב' קצווים הקצה הא' יהפכו בו הארץ והאחר יחדדו בה הכלים אשר יחרשו בה קצתם אל קצתם והיו אלו כולן וכל מה שדומה להן כאילו הן שנים התחברו וכאשר נעדר האחד ונשאר האחר הנה הנשאר יקבל טומאה כאשר נאות בתשמישו ויהיה אפשר שיעשה בו מלאכה אפילו בחלוף כמו שנזכר דמיון זה שיהיה בין הכף והמזלג בארך הקנה ב' אמות וכאשר הוסר המזלג עם רוב הקנה עד שנשאר הכף מן הקנה המחובר בו שעור אמה הנה זה הכף אז לא תטמא לפי שלא יוכל האדם אז שיחזיק בזה הקצה הקצר וידו בזה הכף ישרוף ידו עליו מחמת קצורו על זה הדרך תקח הקישא בנשארים: 
+
+
+Mishnah 3
+
+חרחור. שם כלי מין מן שיני הקנים והקצה החלול ממנו אשר יכנס בו קצה הקנה יקרא קובו: וקורדום. הוא שעושין הבקעת ולה שני קצוות האחד רחב ישמשו בו הנגרים והוא אשר יקרא עושפו תרגום מחרשתו עושפיה ובית בקועו הקצה הנוטה לעגול והוא אשר יבדילו בו העץ והוא אשר יקרא בית בקועו והעץ אשר יכנס בו הקורדום יקרא מקופו: 
+
+
+Mishnah 4
+
+ מגריפה. הוא אשר יניעו בו התבשיל בקדירה אצל בשולו ויקרא הרחת אשר יערכו בו הבנאים הטיט מגריפה על דרך הדמיון וידוע מצורת זאת הרחת כאשר הוסרה כפה ישאר הבית יד שלה דומה לקורנס הוא מאמר ר"מ מפני שהיא כקורנס: ומגירה הוא <small>[צ"ל משור]</small>. משוך וכאשר ניטל מכל בין שני שינים שן אחד יפסד ולא אפשר לגרד בו בשום פנים ואם נשאר מן שיניו ויהיה הנשאר שלם שיעור הסיט במקום אחד מדובק הנה יטמא בכללו לפי שאפשר לנסור העץ על זה השיעור וכבר נאמר שמלא הסיט ארבע אצבעות בגודל ונראה לרוב הקדמונים שרוחב הסיט מקצה הגודל אל קצה האצבע כאשר יפתחהו האדם בתכלית מה שאפשר וכן פירש לי אבא מורי ז"ל והוא אצלי הבדל בין אמרם מלא הסיט ובין אמרם רחב הסיט כמו שנזכר בפ' י"ג של מס' שבת (דף קה:) והלכה כר"מ: המעצד והאזמל. מעצד הוא כלי ברזל יורכב על עץ ותמונתו מפורסם אצל הנגרים והוא המכונה בל' לעז איישוד"ה ואיזמל ברזל אצל הנגרין בארכו יותר מאמה ולו קצה פשוט חד ברחבו כמו שתי אצבעות יחזיקו אותו בשתי הידים יחד וינסרו בו מה שירצו לנסר בו ותרגום חרבות צורים אזמלין חריפים: והמפסלת המחלקה. וצורתה מפורסמת והיא ברזל דומה לסכין שקבע בתוך עץ והיא תלך ותבא ולא יצא ממנה על שטח העץ בלתי שעור מעט ובו יחליקו העץ: ומקדח. שם המקבת: ובאור נפגמו נתבקעו והיו בו בקיעות לפי שאלו הכלים כולן קצותם כמו הסכינים ואלו הכלים והדומה להם מכלי הברזל הגדולים כלל גוף הכלי מברזל וקצה הכלי לבד אשר בו יחתכו או יקבו או יחליקו הוא מברזל נקרא אצייר"י בלע"ז והוא הברזל הטוב במלאכה עד שיתוקן שהוא יותר חזק ויותר קשה מהברזל האחר והוא אשר יכונה אצל רז"ל פרזלא הנדוואה וזאת המלאכה יקראוהו הנפחים קבסיי"ר בלע"ז ר"ל דביקת שני מיני הברזל וזה הקצה אשר ידביקו בו האסיי"ר הוא יותר חד וישחיזו אותו במים כמו שהוא מפורסם אצל האומנים וזאת הדבקה הנקרא חיסום להיות ע"פ כלי המחזיק בו ומונע אותו מהחזרה והבקיעה מלשון (דברים כ״ה:ד׳) לא תחסום שור בדישו ושמור זה השם ועניינו ולא נצטרך לחזור ביאורו: ואמרו ניטל חיסומו. ירצה בו שיסור זה הקצה החזק מהברזל הטוב: ורוקני. לא נשיג שמו אבל ביאור הענין שהוא כלי מכלי הנגרים יתרכב עם זולתו ואז יהיה כלי וכאשר יהיה נפרד אין לו שם בעצמו ולזה היא טהורה כמו שהשרשנו: 
+
+Mishnah 5
+
+חרירה. הקצה הנקוב אשר יכנס בו החוט והוא לקוח מלשון חור: ועוקצה. הקצה הדק אשר ינקבו בו הבגדים. ועוקץ. הוא קצה כל דבר שיהיה חד ודק: ומחט של סקאין. הוא מחט גדול יתפרו בו הבגדים הגסים אשר הם משיער העזים ומה שדומה להן מהבגדים העבים ולאשר ירקמו הבגדים בעת אריגתם במחט יחברו עליו חוטי המשי כמו שיחבר האורג חוט הפשתן על הקנה הדק ויקל להן הכנסת זה המחט בין חוטי האריג בעת הריקום וזה דבר מפורסם לא יצטרך באור וזה המחט יקרא אל מיתון לכפול החוטים עליו מלשון לכתא ומיתנא בגמרת שבת (דף קב.) וירצו בו היות הדבר מחובר בחוט בזה המחט ואם נטל חררה או עוקצה הנה היא טמאה לפי שלא ירצו ממנה לא חררה ולא עוקצה ואמנם הכוונה קנה דק הוא מברזל יחברו עליו החוט ולזה אמר אם התקינה למיתא טמאה ר"ל למיתנא כמו שבארנו ואמר מפני שהוא כותב בה ר"ל ירשום בה: מחט שהעלתה חלודה. עלה עליה סיתום עד שלא יוכלו להכניס בה החוט לתפור בה: וצינורא. ידוע שהיא מעוותת על זאת הצורה וכאשר פשט העוות עד ששב כמו מחט שנטל חררה ועוקצה הנה היא טהורה לפי שהיא לא תכשר אז לשום דבר: 
+
+
+Mishnah 6
+
+חפין. הן שיני המפתח אשר יפתחו בו הדלת ותמונתה מפורסמת: והאלמוג. הוא הקור"ל והוא צומח בקרקעית הים לא יסתפק אלא מי שלא ראהו בעת יציאתו מן הים והוא רך מאד קודם שיקפיאהו האויר וישיבהו דומה לאבן והוא נגזר מעצי אלמוגין: והשן שבטס. השן אשר תהיה בלוח או בחתיכת העץ אשר יתירו בו אצלנו לפי שזו השן היא נפרדת וכאשר היא של מתכת הוא כלי בפני עצמו: 
+
+
+Mishnah 7
+
+כדומים. הן אונקליות יוציאו בו הכלי כאשר נפל בבור ותמונתו מפורסם וזה שהיא עגולה מברזל שלשלאות ואונקליות הרבה תלויות על הכף העגולה אורך כל אחד מהן כמו אמה ובקצה כל אחד מהשלשלאות אונקלי: האשקלונין. מיוחסות לאשקלון: והמעבר והמזרה והמגוב. ג' מיני כלי הגורן כדמיון כף האדם יבורו בו החטים והשעורים מהתבן ויתחלפו שמותם לפי התחלפות תמונתם כי מהן רוב השינים יבוררו בו החטים בסוף הענין וממנו מעט השינים אין לה כ"א שלש שינים לבד יבוררו בו החטים בתחלת הענין מהתבן הגס והוא המעבר ורבת שינים ממנה המזרה והיותר רב השינים מהן נקרא מגוב: ומסרק. ידוע: ואין לי מה אשיב. ר"ל שלא אוכל להשיב על זה המאמר ולא לקבלו כפשוטו אבל הוא מסופק: 
+
+
+Mishnah 8
+
+מסרק של פשתן. הוא מברזל תמונתו מפורסם אצל האנשים כולם והם כלל מחטי ברזל נעוצים בעץ: וכולן אחת אחת. ר"ל כל מחט מאלו המחטים ומסרק הצמר הוא גם כן כזה: ואמרו היתה החיצונה אחת מהן. ענינו מה שאספר לך וזה שאלו המסרקים יש להם בראשיהם מחטים גדולים לפי מה שהן מהגסות והן מכלל שיני המסרק ואמר כי כאשר אלו ג' השינים שנשארו שנים לבד משיני המסרק וזאת החיצונה היא השלישית הנה המסרק בכללו טהור לפי שלא יאות בו עוד הסריקה: ועשאן למלקטת. הוא שילקוט בהן השער מהגוף: והתקינה לנר. להוציא בה את הפתילה ויטיב בה את הנר: למיתוח. כבר בארנו עניינו במה שקדם: 
+
+
+Chapter 14
+
+
+
+Mishnah 1
+
+דלי. ידוע: ומיחם. כלי יחממו בו המים והוא יותר גדול מהקומקום: הלפס. הוא כלי גדול תמלא במים ותיחם וישימו בתוכו הקיתונות והן כלים קטנים להדיחן ולנקותן וענין אמרו כמה שיעורן אי זה שיעור ישאר ממנו כאשר נשברו ויהיה טמא שיהיה הנשאר משמש מעין מלאכתו ואין הלכה כרבי אליעזר. עוד אמר רבי עקיבא שהכלי שהוא ממתכת כאשר לא ימנעהו מתשמישו כ"א המירוק והבהירות בלבד הנה הוא טמא וכאשר הוא חסר מעשה אומן כמו הגרידה והלטישה הוא טהור לפי שהוא מגלמי כלי מתכות ולטישה מלשון (בראשי' ד) לוטש כל חורש נחשת וברזל: 
+
+
+Mishnah 2
+
+יעשה בראשי המקלות חתיכת ברזל עגולה דומה לרמון והיא אשר תקרא חזיינא וזאת התמונה מפורסמת במצרים ויקראו אותה אלרמו"ם וכן ינעצו מסמרים בראשי המקלות להיות ההכאה בהן יותר חזקה ואמר ר"ש שלא יטמא ולא יהיה מדין כלי מתכות עד שיתחברו בראשו ג' שורות ממסמרים. ועשאן לנוי שיעשה ליפות בו המקל ורוב מה שיעשו זה במסמרים דקים מצויירים בשיעור על צד היופי וזה לא יטמא לפי השרש הקדום והוא אמרו המתכת המשמש את העץ טהור אולם אם כוון באלו המסמרים שיכה בו ויגוף בו הנה יהיה אז העץ משמש את המתכת. ומינקת אבוב והרבה שימסמרו שיעשו אבוב מברזל או מנחושת בחלונות ובשערים לנוי ויהיה ג"כ זה מתכת המשמש את העץ ואם היה זה האבוב כלי בפני עצמו ולא ישמשו ליפות בו את הדלת אבל יהיה כלי לשאוף בו את היין והדומה לזה אחר התחיבה בזה המקל הנה זאת המינקת תקבל טומאה כמו שהיתה קודם לפי שהוא כלי אחר. חזר לדין אחר ואמר כי כאשר היתה זאת המינקת כלי והיה זה כלי טמא מתי תהיה טהורה ואמרו ב"ש משיחבל ירצה שיכה אותה בקורנס עד שיפסד תמונתו וב"ה אומרים לא אבל משיחבר במסמרים בשער או במקל וישקיענה בגוף העץ עד שתהיה מחוברת עמו להתנאות בו הנה כבר נטהר אז זה הכלי והוא אמרם בביאור זה בתוספתא היתה טמאה ועשאה לתחת הדלת טמאה עד שתטהר ומאימתי טהרתה ב"ש אומרים משיתחבל וב"ה אומרים משיתחבר ואין הלכה כרבי שמעון: 
+
+
+Mishnah 3
+
+קנטר. הוא הנקרא בלשון ערב אלעתל"ה והדקור אלמנקא"ר ויקראו אותה הנגרים אלמרבו"ע והוא קנה מברזל מרובע בארכו כמו אמה ולו בית יד מעץ יפסלו בו העץ מה שירצו לפסול ממנו ואצל הנגרים ממנו כלים רבים גדולים וקטנים: ומשוחות המהנדסין אשר ימשחו הארץ להן שלשלאות ישערו בו לפי שהחבל תקצר בקיץ ותאריך בסתיו ולהם ג"כ יתידות ונועצין אותן בארץ כאשר תכלה המדה הזה והעשויה לעצים הוא שיעשה שלשלת לקשור בו העצים והיא טהורה לפי השרש שאין לה שם בפני עצמה אבל היא סמוכה לשם אחר. ושלשלת דלי גדול ארבעה טפחים. ר"ל שד' טפחים ממנו מה שימשך ליד יהיה טמא לפי שהוא מצורך הכלי ואי אפשר לדלות ממנו בפחות מזה: וחמור של נפחים. הוא ברזל על תמונת חמור יורכב בעץ וירכב האומן על ראשו האחד ויכה על ראשו האחרת ואמנם יכו עליו כלי הנחשת אשר להן שפה גדולה גבוה למאד ויקראו האומנים זה הכלי אלקר"ב: ומגירה הוא המסר ואמרו עשה שיניה לתוך החור שהרכיבה שינים בנקבים לא שיהיו השינים מעצם הברזל וענין מלמטה למעלה שפתחן בהפך מה שישורו בו ואי אפשר שינסרו בה בשום פנים וזה לא יהיה זולת במסר קטן אשר לו בית יד מעץ יחזיקו בו ביד וינסרו בו כמו משור אומנים בעלי המסרקים והיא אשר תקרא מגירה אולם משור הנגרים הגדול והוא אשר שמה מסר הגדול כמו שבארנו במס' שבת (דף קכג:) הנה לא יאמר בה אם פתח שיניה בהפך וזה מבואר מתמונתה וצורתה. ואמרו כל הכסויין טהורין ר"ל כסויות של מתכת לסבה הקודמת לפי שאין להם שם בפני עצמו זולת כיסוי המיחם לפי שהוא היה אצלם כסוי בפני עצמו כמו כסוי טני של רופאים כמו שבארנו: 
+
+
+Mishnah 4
+
+תמונת העגלה אשר יטענו עליה האבנים והדומה להן ידוע ומפורסם והעץ הנמשך בין שתי הבהמות אשר יוליכו העגלה יקרא עול והוא מדובק בעגלה ואם היה ממתכת הנה הוא טמא שפשוטי כלי מתכות טמאים ואם היה של עץ מצופה הנה הוא טהור לפי שהכלים המחופים לא יקבלו טומאה כמו שבארנו : והקטרב. הוא העץ הנמשך על שני צוארי הבהמות והעול באמצעו וזו צורתו <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAGkAAAAfAQAAAADMgt5LAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAqUlEQVQYlZ3RwQ3DIAwF0K/kkCPdgE3KKh2jN7pBVuoE7QqM4KoXV6K4GJMmucYSQg+QMQayCxzht44SO6OQk08JyqcuE4SNs3AcCYGLN6YLAJdj560KYw7Gghbn4AQc5mwcMAmynxN6ND6woyailXX2IndjSxtFWK82Tlp3wtDplQRnPMW2+y7Gq1H0CQUjy5aRNsxOaDkctIw/cyUvfGn7Vlpj2R/+lB9NKC+m3iaI6QAAAABJRU5ErkJggg=="> ובקצה הקטרב ב' קצוות ברזל יקראו כנפים וכנף הוא הקצה וזה מבואר בלשון העברי (במדבר ט״ו:ל״ח) על כנפי בגדיהם ואם נעשות אלו הקצוות להכניס בהן הרצועות ותסתם על ראשי הבהמות הנה הן מקבלים טומאה שהן כלים ואם נעשו לנוי טהורים כמו שבארנו לפי שהוא מתכת המשמשת את העץ. וברזל שתחת צוארי הבהמה הוא ברזל יקשר על הצואר מפני שלא יחנק בחבל אשר יקשרו בו הקטרב אולם העופרת אשר ישתמשו מצדדי הצואר הנה הוא טהור מפני שהוא לנוי: והסומך. הוא יתד מברזל יעשה בקצה העגלה ממה שיסמך לזנבי הבהמות להסמך בו העגלה: והמחגר הוא ג"כ יתד מברזל יהיה בקצה העול מפני שלא תתעוות העגלה מפני אורך העול: והתמחויות. הן מקום הקערורי אשר ישימו בו האבנים וזולתן: הענבל. הזוג והצינורה הוא האונקלי אשר יתקעו במשא אשר על העגלה כדי שלא יפול: ומסמר המחברת כולן. ירצה בו כל מסמר שיחבר חלקי העגלה עד שתשוב אחד הנה הוא יטמא ושאר המסמרים אשר בעגלה אשר לא יעשו לחבר החלקים כי אם לנוי הנה הן טהורים:  
+
+Mishnah 5
+
+סובב של גלגל. הוא ברזל המקיף בגלגל: והטסין והצפויים. הטסים הן הלוחות הדקות והצפויים הן החפויין כי יש מקומות מהן מחופות באותן הלוחות לנוי והעיקר מכל זה כבר התבאר: ושעם הוא גמי: משישופנו. משימרח בשמן אחר הלטישה כמו שיעשו בסייף תרגום וירחץ ויסך וימשח ושף: משישחיזנה. משיחדדנה והאבן אשר יחדדו בו הסכין נקרא משחזת: 
+
+
+Mishnah 6
+
+כבר קדם שכסוי טני של בעלי בתים לא יטמא ואם מירק אותו עד ששב מראה הנה הוא יטמא לפי שהוא אז כלי בפני עצמו ואין הלכה כר' יהודה: 
+
+
+Mishnah 7
+
+מבואר הוא שהמאמר הוא בטומאת מת וכבר קדם לנו שכלי מתכות חוזרים לטומאתן הישנה ומאמר ר"א הזה עליהן ונשברו בו ביום ר"ל ביום הג' מטומאתו ומאמר ר' יהושע אין הזאה פחות מג' וז' ירצה בו שאחר התוכו יזה על זה הדבר הנתך ג' וז' ואז יהיה טהור ואם עשה ממנו כלים אחר זה יהיו טהורים אולם שתתחבר ההזאה אשר הזה בעודו כלי אל ההזאה אשר היא אחר שבירתו הנה לא תתחבר ואפילו יהיה הזאה השניה בשביעי אבל יצטרך ההזאה ג' וז' על הכלי או הזאה שלישי ושביעי על הנתך וזה ענין אמרו אין הזאה פחותה משלישי ושביעי והלכה כר' יהושע: 
+
+
+Mishnah 8
+
+של ארכובה. היא שתהיה לה ארכובה ותהיה צורתה <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAACwAAABnAQAAAABTYJ0DAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAsUlEQVQokbXSQQrDIBAF0B9cZOkRvEJv4NGSkIul9CKWXsBloMHf0QlNQiV0E0EeA6MzMoJl4Zy+yyTYzIwmE4BO6AEvNAyOSIaLJWSnlpgl3RDRkaMyCJ6chO5L+JunHr/L1St65+JKIakpDYAmRqudua3PCJO7Xm7lKYxKuI7pQlih34+qnlI/cGBYI/8uyKh/wBqZsdByB46UAQimgn0p+rNapYwqacoReoV8nP7WD8fr7HvfsDPDAAAAAElFTkSuQmCC"> כן ושל גם תהיה צורתה על צורת גימל ורוב מפתחות המנעולים יהיו תמונתן כן והוא על זאת הצורה: ואמרו מתוך גומו ומתוך ארכובתו ירצה בו מעצם התוספת אשר בה וכבר ביארנו חפין שהן שיני המפתח וכן יהיה בקצה המפתחות נקבים הן הסבה בפתיחת המנעול כאשר יהיו בתוך המנעול קצוות בולטות יכנסו באלו הנקבים ואז יפתחו הדלת: ומסננת של חרדל. הוא ממתכת ואמר כי כאשר נפרצו ג' נקבים בקרקע המסננת והתחברו קצתן לקצתן הנה נפסדה המסננת שהיא לא תסנן כלל ולזה היא טהורה: ואפרכס. הוא כלי הרחים והיא תעשה משעם ברוב בצד העליון רחב וכל מה שילך יהיה צר. תמונתו כמו מחודד האצטוונה ישליכו החטה מצד הרחב והקצה הצר על עץ הרחים ויפול ממנו החטה אצל הטחינה ואין הלכה כרבי יהודה:  
+
+Chapter 15
+
+
+
+Mishnah 1
+
+הנה זאת ההלכה כבר קדם לשונה וביאורה בתחלת הפרק הב' מזאת המסכתא: ושידה תיבה. מעץ כארון והדומה לו: ותיבה. תיבת השולחנים: ומגדל האוצר. וכוורת הקש הן קופות יעשו מקש או ערבה או מכפות תמרים והדומה להן הכונה בזה שהוא ממה שיצמח מהארץ עד שיהיה כמין כלי עץ והוא גם כן נקרא בלשון ערב ככוראלנה"ר ותמונתו תמונת סלים ויעשו בספינות הגדולות אוגן מעץ ימלאו אותו מים לשתות בו אנשי הספינה והוא אשר יקרא בור ספינה ותמצא איתו בספינות אלכסנדריא שהספינות אשר ילכו בהן מארץ ישראל לאכסנדריא הן הספינות הגדולות שהן יכנסו בתוך ים המלח ואינן כמו הספינות הקטנות אשר ילכו בהן העומדים על שפת ים ארץ ישראל מעיר לעיר: ודרדור עגלה. חבית מעץ בתמונת קורה ותחתית העגלה תוליך החבית ותעתק ממקום אל מקום והיא מלאה מים: וקוסטות המלכים. קיבוץ המלכים והיא כמו עריבה מעץ גדול בה חדרים יהיו בה מיני המאכל והמשתה והיא ג"כ על עגלה ילכו בה המלכים: ועריבת העבדנים. היא מעץ ישרו בה העורות ואמר יתברך בטומאת הכלים (ויקרא י״א:ל״ב) מכל כלי עץ או בגד או עור או שק ושק הוא אלמשח הארוג משיער יעשו ממנו המרדעות העשוים מצמר ובאה הקבלה שלא יטמא מכלי עץ אלא מה שאפשר שיטלטל והוא מלא כמו השק אמרו מה שק שהוא מטלטל במילואו אף אני מרבה דרדור העגלה וקוסטות המלכים שהן מטלטלים במלואם ומוציא את השידה ואת התיבה ואת המגדל שאינם מטלטלים ולזה השרש אמרו שהכלים העשויין מעץ אשר יחזיקו מ' סאה בלח רצה לומר הדבר הנגר אשר יחזיק ס' סאה מן הדבר היבש כמו הקטנית והזרעים לפי שהן יתעבו על פי הכלי ויוסיפו שליש ובור שהוא מחזיק שלשים סאים הנה הוא לא יטמא ואע"פ שהוא רק ואין בו כלום לטעם מה שזכרנו והתנה על גודל גופו שיהיה לו תושבת בשרש עשייתו יעמוד בו על הארץ עד שאי אפשר שיתנועע והוא אמרו שיש להן שולים וביאור מלת שולים הקצוות ואמר רבי מאיר שזה אשר מנו חכמים מן הכלים ואמרו כי כאשר יחזיק מ' סאה בלח שהן טהורים והוא שיהיה בתשבורת שלהן אמה על אמה ברום ג' אמות לפי שזה התשבורת מ' סאה לבד אשר נרצה בהן כמה שיחזיקו. אולם שאר כלי עץ בין שהיו מחזיקים מ' סאה או יותר מזה הרי הן יטמאו וזהו ענין אמרם בכאן בין מקבלים בין שאינן מקבלים ר"ל כאשר יחזיקו מ' סאה או יותר הנה הן כמו הכלים אשר לא יחזיקו מ' סאה והכל טמא והוא אמרו בסיפרא כל שמנו חכמים לטהרה טהור והשאר טמא אולם רבי יהודה הנה מנה הכלים אשר אמרו חכמים שהן טמאים ואע"פ שהן מחזיקים יותר ממ' סאה לפי שהסכימו עליהן בעת עשייתן שיטלטלו אותן מלאים אם בהיות אפשר להן שיתנועעו או שיהיה להן בית אחיזה שיוכלו למשכם או שיהיו עומדים על עגלה והדומה לזה ואמר ששאר כלי עץ זולת אלו כל מה שיהיו מחזיקים ארבעים סאה ולמעלה הנה אינן טמאים ומה שיחזיק פחות ממ' סאה שיטמאו והוא אמרו בכאן ושאר כל הכלים המקבלים טהורים ושאינן מקבלים טמאין ואל זה רמז בסיפרא באמרו כל שמנו חכמים לטומאה טמא והשאר טהור הנה אין מחלוקת בין רבי מאיר ורבי יהודה בכל מה שזכרו מהכלים בלתי עריבת של ב"ב כאשר תחזיק מ' סאה בלח שחכמים לא ימנוהו עם הכלים שיטמאו אע"פ שאין מקבלים מ' סאה כמו דרדור עגלה וקוסטות המלכים ולא עם הכלים אשר לא יטמאו ואפילו מחזיקים מ' סאה כמו שידה תיבה ומגדל לפי מה שקדם הנה לדעת רבי מאיר שאמר כל מה שמנו חכמים לטהרה טהור והשאר טמא הנה עריבת בעל הבית טמאה ואפילו מחזקת מ' סאה בלח אחר שלא נמנית עם הכלים הטהורים ועל דעת ר' יהודה שאמר כל מה שמנו חכמים לטומאה טמא והשאר טהור הנה לא תטמא כאשר תחזיק מ' סאה בלח שהרי לא נמנית עם הכלים הטמאים אע"פ שמחזיקים מ' סאה והלכה כר' יהודה: 
+
+
+Mishnah 2
+
+ארובות של נחתומים. לוחות הנחתום אשר יסדיר עליהן הלישה והיה עליהן צורת כלים ושל בעלי בתים אין להן צורת כלים ולזה לא יטמאו אלא אם כן צבען וקשטן וייפן ומשחן בששר או כרכמן בכרכום ואז יהיה בה צורת כלי ויהיה טמא לפי שפשוטי כלי עץ טהור כמו שביארתי אמנם יטמאו בגזרה דרבנן: ודף של נחתומים. לוח פשוט יקטפו עליו הבצק וכבר אמרו בש"ס (ב"ב דף סו:) בדף של מתכת מחלוקת אשר פשוטי כלי מתכות מקבלים טומאה כמו שיתבאר אולם דף של עץ אע"פ שהוא מקבל טומאה מדרבנן כאשר קבעו בכותל הנה הוא טהור לדברי הכל: סרוד. הוא כלי מעץ ישתמשו בהן בעת הלישה לרחוץ את הידים. ויטוחו ממנה פני הלחם זה ממה שיצטרך אליהן ותרגום בגדי השרד לבושי שימושא (שמות ל״א:י׳): גיפפו. עשה לו מסגרת סביב תרגום ויחבק (בראשית ט) וגפיף והוא הקפת הזרוע בצואר: קורץ. יחתוך עליו הבצק: והמערוך. הלוח אשר יעריכו עליו הלחם העשוי ב' מערכות ותמונת אלו הכלים מפורסמים אצלם והיה ראוי שיאמר בקצתן טמא ובקצתן טהור ושלימות הדין יהיה מגיע בידך שכל כלי עץ שעליו צורת כלי אם היה פשוט הנה הוא אינו מקבל טומאה מדאורייתא אולם כלי מתכות הנה פשוטיהם ומקבליהם טמאין מדאורייתא וכן כלי עץ לענין משכב ומושב לבד הנה פשוטיהן טמאין במשכב הזב ומושב מדאורייתא כמו שהתבאר במקומות מזאת המסכתא ואין הלכה לא כר' אליעזר ולא כר' שמעון: 
+
+
+Mishnah 3
+
+יעשו סהר מרובע מעץ יניפו בו הקמח יקרא ים נפה ונפה שם הכברה וים יקרא כל כלי או חפירה או בנין יעשה לקבץ בו כל דבר לח ויקרא ג"כ ים זה אשר יתקבצו הקמחים לדקות חלקיו ואין ספק שתמונה זה אשר לבעלי בתים הנה ראוי לומר שיהיה טהור: ושל גדלת. האשה המסלסלת יש לה ג"כ כלי של עץ תשב בו הנערה בעת שהיא מטיבה ראשה כדי שיתקבץ בכלי ההיא כל מה שיפול מראשה אצל הסלסול והסריקה. וענין אמרו טמא מושב שהוא יטמא כאשר ישב עליו הזב והיה מושב והוא ראוי למושב לישיבת הבנות בה וכבר יעשה זה הים משער ארוג או ערבה דזה הרבה והלכה כר' יהודה: 
+
+
+Mishnah 4
+
+כברה. הוא הקרבל ובו נקבים גדולים מהנפה:
+ומקל הבלשין. מקל המחפשים תרגום ויחפש ובלש יחפשו בזה המקל בתבן אם יסתירו בזה התבן החטה מפני עשור המלך:
+ומסייעין בשעת מלאכה. יעזרו בעת המלאכה לפי שהוא יכניס ידו בזה התלוי ויחזיק הכלי ויעזור בזה בעת שמושו והלכה כחכמים:  
+
+Mishnah 5
+
+הרחת. מרה יקראו גם כן בערבי אלאראח"ה ובלשון לע"ז פל"א:
+ושל גרוסית. יניפו בה הפולים מקליפתן כאשר יטחנו:
+ושל אוצרות. ללקט בו החטה מהצדדין וינקהו עד שתשוב באוצר וכבר ספרם בשרש זה:
+כלי העשוי לקבלה טמא לכינוס. לקבל בו לא לקבץ בתוכו טהור:  
+
+Mishnah 6
+
+נבלי השרה. הן כלי השיר והנגון: ונבלי בני לוי. הכלים אשר יאמרו בו הלוים השיר במקדש בכל יום כמו שהוא מבואר במסכת תמיד (דף לג:). ואמרו כל המשקין ירצה בו כל אחד מז' המשקים יקבל טומאה כמו שביארנו בפתיחה זולת המשקים אשר בבית המטבחים מהעזרה והן המים והדם אשר שם לא יקבלו טומאה וכן לא יכשירו אמרו משקה בית המטבחיא לא דיין שהן דכן אלא שאין מכשירין ואמר משקה בית מטבחיא הילכתא גמירי לה וכבר ביארנו בסוף עדיות: וטעם היות הספרים מטמאים את הידים הוא גזרה כדי שלא ישימו התרומה אצלם כמו שהתבאר בסוף זבים ולא יחייבו זאת הגזרה לספר העזרה לפי שבכבודו המפורסם ממנו לא ישימו אצלו תרומה: ומרכוף. סוס מעץ ירכיבו בו המשחקים וישחקו בו והוא מפורסם אצל אנשי הלעז: ובטנון. הוא כלי מכלי הנגון אשר יקרא אלקיתר"א ונקרא בזה השם לפי שהמכה בו יסמכנו בבטנו בעת שיכה בו: והנקטמון. הוא רגל מעץ יעשה אותו מי שנחתך רגלו לילך בו והוא ירצה בכאן עץ הנגון המפורסם הצורה הנקרא בשם האיש הידוע חתוך הרגל: ואירוס. עגולה דומה לגרבל ויכה עליה מצד האחד ביד ושמו המפורסם אצלנו אלתא"ר ובלע"ז טבור"י וכבר יקוננו בזה הכלי על המת וזה אצלנו הרבה והוא ענין אמרו מפני שהאלית יושבת עליו ירצה בו הספדנית מלשון (יואל א׳:ח׳) אלי כבתולה חגורת שק והיא תשב עליה בעת ההספד: ואמרו מצודת החולדה טמאה ושל עכברים טהורה. זה כבר נשלמה צורתה בזה הזמן וכבר ביארתי לך העניינים כולם אשר בהן ירצו על כלי עץ או כלי מתכות שהן טמאים או טהורים ואין הלכה כר' יהודה לפי שזה הכלי לא יעשה לישב עליו: 
+
+
+Chapter 16
+
+
+
+Mishnah 1
+
+שלחן הכפול. שלחן של פרקים והוא שני חלקים ולו צירים יכפילו אותו ויפשטו אותו ולזה כאשר נחלק לשנים טמאים לפי שכל חלק ממנו כלי בפני עצמו ולזה יסכימו בו בעת עשייתו ותעשה שלחן גדול מעץ כמו זה אשר יקראהו במצרים מעתצמ"י ותוכו כלים קטנים מנוסרים מגוף הכלי גדול ישימו בו מין ממיני המאכל בכל כלי מאלו הכלים הקטנים ושם זה הכלי תמחוי המזנון להיותן משימים בו מיני תבשילין רבים תרגום למינהו לזנוהי וכאשר נחלק זה הכלי לשני חלקים ישאר בכל חלק ממנו כלים שלמים ולזה יקבלו טומאה: אפיפורין. כסא של פרקים: ומגס. קערה תרגום מגיסתא ותמונתה אשר יושב בה היא קערה קטנה וכאשר נחלקה ישאר חציו ויהיה כלי ולזה יקבל טומאה וכן קוד הבבלי היא קערה מעץ גם כן אמר במאמר שלמה וזה היה חלקי מכל עמלי רב ושמואל חד אמר מקלו ירצה בו המקל אשר ילך בו וח"א קודו ירמוז בו אל כלי עץ אשר יאכל בו בעת שנגרש ממלכותו לפי מה שהתפרסם: ור"ל משישופם. משיכסכסס בעור הדג והוא עור דג ידוע החביב יקרא אלספן ימרקו בו הכלים וימרקם ויבהיקם: גמר שלא לשוף. ר"ל גמר בלבו שלא לשוף שיהא מוסכם בעת עשיית הכלים שלא ימרקנו בו הנה הוא יקבל טומאה כאשר נשלם: ומטה. הוא אלסרו"ד ועריסה אלמה"ר ועשייתן לפי מה שאספר וזה כשיעמידו ד' עמודים מעץ וירכיבו עליהן קורות מעץ ויארגו בהן החבלים ורוב מה שיעשה אצלנו כסא לטוחנים ולמוכרי הקמח כן ?ולזאת המטה יאמר רבי מאיר משיארגו בו ג' בתים תטמא ואף על פי שלא תשלם אריגתה ואין הלכה לא כרבי יהודה ולא כרבי מאיר: 
+
+
+Mishnah 2
+
+משיחסום. הוא מאשר יעשה השפה אשר תחבר האריגה כולה ותמנענה מלהפסיד ולהתפרד והוא מענין (דברים כה) לא תחסום שור אשר הוא קשירת פיו ומדרך הכלים אשר יטמאו יהיו מן גומא או תבן או גמי והדומה להן כמו הקופות והשאר ישאירו קצת זה הדבר אשר יארגו ממנו הכלי חוץ על שטחו מתוך הכלי או מחוץ וכאשר השלים האומן לעשות זה הכלי יחתכו אלו הקצוות כלן בברזל וחתוך אלו הקצוות יקרא קניבה וכאשר אמר יקנב או קנב ומה שישתמשו מאלו הדמיונות אמנם ירצה חתוך קצוות הערבה והגומא אחר שלימות הכלי ולא נצטרך להתעסק שנית בביאור ענין אלו המלות ודע שהסל וכלכלה וכוורת תמונת כלן אחד הן אשר נקראם אנחנו הסל ואמנם יתחלפו בחלוף החומר אשר יעשה ממנו ובגודל ובקטנות: ושל תמרה. ירצה בו אשר יעשה מכפות התמרים וענין שכן מקיימין שדרך האדם להניחן כן ואין מדרך האנשים שיחתכו אותן מאלו הקצוות: ובית הלגינין. כעין זהו אשר יקראו במצרים הקנונים ולגינין קבוץ לגין ובית הכוסות בסיס כוסות: 
+
+
+Mishnah 3
+
+קנונים וקלתות. כלים יעשו מערבה דקה על תמונת קערות אשר יאכל האדם בהן והם מכונות אצלינו במערב באלסי נאג: וסוגין הגדולים. הן הקופות הגדולות מאד אשר יניחו בהן הקמח ומלאכת אריגת אלו הכלים הגדולים יקחו תחלה הגמי או הערבה או הדבר אשר יארגו ממנו ויחברו אותן בידיהם חבל ארוך עד שיהיה ארכו ק' אמות או יותר אז יחזרו זה אצל זה ויתפרו מזה החבל או החוט איזו תמונה שירצו וזה דבר מפורסם בכל מקום אין צריך בו אריכות: ודורים. קבוץ דור והוא העגול אשר ישימו בו <small>[צ"ל הבשר]</small> הבקר ויאמר שאלו הכלים הגדולים כאשר יתפרו רחב קרקעיתו עוד יגביהו לו שפה שני דורין שהן ב' עגולין וזהו ענין אמרו שני דורים לרחב שלהן ר"ל על עגולן לפי שיעור רחב הכלי כולו אשר יסכים שיהיה רחבו כן וכן ים נפה וכברה אשר בארנוהו שיעשו כן מגמי או מערבה הנה כאשר יגביה שפה העליונה עגול אחד מקבל טומאה ושתי צפירות שני עגולים מעגולי זה הארוך והוא מענין אמרו באה הצפירה ר"ל הגעת סבוב (סביב) האדנות לאלה הפקידים: וערק. כלי משעם ג"כ כדמיון קופה לו שפה מעט הגובה וזה הכלי מעט הרחב ארוך דומה לתיבת האושכפים ולזה יקרא ערק תרגום (בראשית י״ד:כ״ג) שרוך נעל ערק מסאנא וכבר בארנו בפתיחת זה הסדר שהכלים הנעשים מהשעם ומהגמי והדומה להן ממה שיצמיחו בארץ הן כולן מכלל כלי עץ ולזה זכר אלו המינים מהכלים בזכרו כלי עץ: 
+
+Mishnah 4
+
+תורמל. הוא כלי מעור יתלו אותו הרועים בצואריהם ישימו בו מזונות ובהש"ס ולא הרועה בתרמילו: וענין יחסום בכלי העור שיכפלו קצתו ויתפרו אותו עד שיהיה שפה לכלי: ויקנב. שיחתוך קצוות העור היוצאין לחוץ והן קצוות קטנות דומות לשיער: וקיחותיו. שנצים אשר יקבצו בו פי הכלי כמו שהוא מפורסם: סקורטיא. הוא כלי מעור אשר יאכלו עליו: וציצית. היא העגולה מהעור אשר יעשו באמצעה ותופרן אותה עמה לנוי והיא מקשיי כמו שהוא מפורסם מלשון (שמות ל״ט:ל׳) ציץ נזר הקדש: טבעותיה. טבעת נחשת או ברזל אשר יהיה בקצה הסקורטיא: וקטבליא. <small>[צ"ל המצע אשר יציעו בעגול. יעב"ץ]</small> הנטע אשר יטעו בהעגול לרקד עליו והיותו מגביל אלו הכלים אשר הן פשוטי כלי עור ויאמר שהן מקבלין טומאה ואנחנו כבר קדם לנו שכלי עור פשוטיהם טהורים אפשר בזה ב' פנים האחד מהם שיהיו פשוטי כלי עור יקבלו טומאה מדרבנן ג"כ כמו פשוטי כלי עץ שדין הכל אחד ויהיה אמרו בהש"ס (חולין דף כה.) מדרבנן ירצה בו כלי עץ ושאר המנוים עמו שלא יקבלו פשוטיהם טומאה מדאורייתא והפנים האחרים שתהיה זאת הטומאה המשכב ומושב לבד לא לשאר טומאות וזה האופן יותר חזק אצלי. וכבר יפרשו קצת המפרשים פקח קוח ענין העדי ר"ל הסרת העיגול וישימוהו ב' מלות פקח קוח ויהיה קוח עדי מאמרו קיחותיו וקיחותיה: וכר של עור. היא כסא של העור העגול וכסא הארון וצורתם מפורסמת ואין הלכה כר' יהודה: 
+
+Mishnah 5
+
+פטילייה. דומה לקופה מערבה גובהה קרוב לאמה ולה פה קטן ישימו בו התאנים היבשים כאשר ירצו להצניעם או להעתיקם ושמו מפורסם אצלנו: וחסינה. היא קופה גדולה דומה לבית יעשה מערבה ברוב ימלאו אותה מחטה כאשר ירצו לאצור אותה תרגום נהרסו ממגורות איפחתו חוסנייא (יואל א׳:י״ז). ונהגו לקבץ הפירות הלחים כתאנים וענבים שיחפו אותן בדמיון אריגה מעלי ערבה או קנים וזה הארג יקרא סגנין באורו גדר מלשון (שיר השירים ז׳:ג׳) סוגה בשושנים: וחותל. כלי משעם או מגומא ישימו בו הפירות הלחים בעת המכירה כדי שלא ימשמשו ביד כמו אלו אשר ימכרו בו הפירות הלחים במצרים אשר יקראו אותו אל דובלה והוא מלשון (יחזקאל ט״ז:ד׳) והחתל לא חתלת: 
+
+
+Mishnah 6
+
+קסייה. עור תפור יכנס בו היד והוא על דמיון כף האדם ואם היה הכונה בו שיביא לו בו הידים כדי שלא יכנס בידו הקוץ או העצים וינגעהו טמא ואם הכונה בו שלא יזיע ויפסיד מה שבידו מפני הזיעה או יציקהו הזיעה מהחזיק הכלי אשר יתעסק בו הנה לא תטמא לפי שהוא דמיון פשוטי כלי עור ואע"פ שהוא חלול לא נעשה לקבול: 
+
+
+Mishnah 7
+
+מלקוט. כלי מעור יקבצו בו רפתי הבקר כדי שלא יפסיד החטה בעת הדישה: והחסום שלו. הזמם אשר יקשרו על פיו כדי שלא יאכל מן החטה שהזהירנו התורה (דברים כה) מלשום אותו על פיו בעת הדישה: ומדף. הוא כלי פשוט משימין בו אש וגללי בקר יגרשו בו הדבורים כדי שיעופו ויוכל אדם ליקח הדבש והוא מלשון (ויקרא כו) עלה נדף: והמנפה. מה שיניפו בו יקרא בלשון זה לפי שמוליך ומביא האויר: כיסוי קופסא. כיסוי התיבה יכניסו בו הבגדים ויניחו עליו הכסוי ובהש"ס (מנחות דף מא.) כלי קופסא ירצו בו הבגדים המוצנעין בתיבות ובארגזין וכן קמטרא היא אשר נקרא אותה באנדלי אלעתיר"ה ובמצרים אלקמטר"א תרגום המלתחה קמטרא: והמכבש של חרש. כלי הנגרים אשר יישירו בו עצים המעוותים: והקמרון שלה. הקובה אשר עליה והוא הכסוי של תיבה שהוא עשוי כמין קופה שש עגלות צב אמרו בספרי קמורות ר"ל קערורות: והאנגלין של ספר. דפוס מעור מקשיי על דמיון ספר תורה יעשו עליו נרתק של ס"ת כאשר יעשו לה נרתק מעור: ובית הנגר. הוא נרתק מעור יכנס בו המנעול אשר ינעלו בו השערים וכן בית המנעול ובית המזוזה בית מעץ כמין קנה יכניסו בו המזוזה וישימו אותו בשער: ותיק. הוא הנרתק שיעשו אותו לכלי הנבלים והכנורות ודמיונו מפורסם כמו תיק של ס"ת והאמום של גודלי מצנפות לפי שיש להן דפוס כמו ראש האדם וגודלין עליו המצנפת: והמרכוף. כבר בארנו שהוא סוס מעץ אשר ישחקו בו: ורביעית של אליית. הם שני עצים אורך כל אחד מהן יותר מאמה יהיו שני העצים ביד המצחק יכה אחד מהן באחד לפי הנגון ושמו מפורסם במערב אלשג ותרגום ובמנענעים וברביעין וייחס אותו למקוננת לפי שיקוננו בו המתים אצלן: וגנוגנית העני. אהל האומן והוא נגזר מאמרו גנון והציל וירצה בו הצל אשר יעשה האומן על ראשו כשיעשה מלאכה בשמש יעשה אצלנו מגומא על הראש ועני שם האומן אמר יתברך (דברים כד) כי עני הוא: וסמוכות המטה. ידוע: וטפוס. והוא כדפוס של עץ אשר יעשו עליו תפילין של ראש: וסותות. הוא הבגד ובדם ענבים סותו (בראשית מט) ואמרו אמום של עושה סותות ירצה הדפוס אשר יארגו עליו וצורתו מפורסמת: וזה הכלל אשר זכר רבי יוסי אמת וביאורו שכל כלי עץ אשר יצטרך צורך קרוב כמו השלחן והטבלא והמטה והדומה להן יקראו משמשי אדם וכל מה שהוא כלי לכלי אחר יצטרך אליו האדם ויהיה זה הכלי הראשון עובד לכלי השני הנה הוא יקרא משמשי אדם ומה שהיה ממנו אשר הוא משמשי אדם יצטרך אליו תמיד לא יפרד הכלי הראשון מהשני כמו כסוי קופסא אשר לא יתפרד ממנו: ומשמשי אדם. הוא הקופסא לבד ואולם כסויה הוא משמש המשמש הנה הוא יטמא. ומה שהיה ממנו לא יצטרך אליו בלתי בשעת מלאכה כמו הדפוסים הנזכרים שהן לא יצטרכו אליו בלתי בשעת מלאכה הרי הן לא יטמאו הנה זה חלוק ר' יוסי בכלים אשר הן משמשי משמשים לבד וזהו שרש אמתי ולא התבאר בסיפרא ונשאר מהחלוקה שתי חלוקות והוא שיהיה כלי משמש את האדם ואינו משמש את משמשיו או יהיה משמש את האדם ואת משמשי משמשיו והנה כבר התבאר בסיפרא שכל מה שהוא משמש את האדם לבד שהוא לא יטמא ר"ל שהוא לא יצרפהו האדם בדברים אשר ירצה שכל מי שיאכלהו או ישתהו או ילבשהו הנה ג"כ משמש את האדם וכאשר היה כלי לא יצלח למשמשי אדם אבל לאדם עצמו כמו שלא יסתלק עליו לא יטמא ואם היה דבר יצלח לאדם ולמשמשי אדם הנה זהו אשר יטמא מן כלי עץ אולם אשר הוא למשמשי אדם לבד הנה חלק אותו רבי יוסי כמו שקדם ותדע זה מן השק שהוא משמש את האדם שכבר ישב בו או ילבשהו או יתכסה בו וכן משמש את משמשי אדם לפי שישימו בו הדברים אשר הן משמשי אדם והגיע זה הענין שהוא עמידת הדין בטומאת כלי עץ וזה לשון ספרא מכל כלי עץ ולא כל כלי עץ יכול שאני מרבה הסולם והקולב והנחותא והמנורה ת"ל מכל כלי עץ ולא כל כלי עץ או יכול שאני מוציא את השלחן ואת הטבלא ואת הדולבקי ת"ל כל כלי עץ ריבה ומה ראית לרבות את אלו ולהוציא את אלו אחרי שריבה הכתוב ומיעט ר"ל שהלשון בהם כמו הרבוי והמיעוט לאיזה טעם ייחד אלו ברבוי לטומאה וזה במיעוט מן הטומאה והיה התשובה ת"ל שק מה שק מיוחד שהוא משמש את האדם ואת משמשי האדם אף אני מרבה את השלחן ואת הטבלא שהן משמשין את האדם ואת משמשי אדם ומוציא את הסולם שהוא משמש את האדם ואינו משמש את משמשי האדם ואת הקולב ואת המנורה ואת הנחותא שהן משמשים משמשי האדם ואינן משמשים את האדם. ונחותא היא חתיכת עץ תושם תחת הכלים תושבות להן ונחותא המנורה משמשי משמשים לפי שהמנורה עצמה היא משמשת את האדם ובתוספתא דכלים אמרינן רבי יהודה נותן בהן שלש מדות משום ר"ע העשוי לשמש את האדם כגון הסולם ואת הכלים כגון הקולב והמנורה והנחותא טהורה העשוי לשמש את האדם ואת משמשי אדם כגון הטבלא והשלחן והדולבקי טמאין והוסיף ר' יוסי דין וביאר שהחלק האחד והוא העשוי לשמש את הכלים והוא אשר יקראהו בסיפרא משמשי משמשים של אדם ממנו מה שהוא טהור וממנו מה שהוא טמא כמו שביארנו ושמור זה השרש והבינהו מאד: 
+
+
+Mishnah 8
+
+תיק. הוא נרתק: וכבר קדם לנו שפגיון סכין מעוות: ומספרת. ר"ל מה שיגלחו בו ותער ומספרים ידועים: ובית הכותל. הכלים שמשימין בו הכחול: ומכתב. קולמוס ברזל או נחשת וכבר קדם ביאורו: ותרונתק. הוא שיעשו מעור בסיסים מקובצים לגשם אחד ובו מקומות לקולמוס ולסכין ולמספרים והוא שאנו קורים פינ"ארו ור"ל שלכך נקרא תרונתק תרין תיק ושמו מפורסם אצלנו: ובית החיצים. בני אשפה: ובית הפגושות. תיק מעור ישימו בו החצים הרחבים תרגום ומחי קבלו ומחת פגשוהי: סומפנין וחליל. מיני זמר כמו שכבר ביארנו ואמרו ז"ל חפוי טהור לפי שהחפוין כולן כמו שמחפין בטס של זהב או כמו מהחפוין של מתכת והן כלים רבים יחופו בעור וכל החפויין לא יטמאו לשרש אשר קדם זכרו והוא אמרו יכול שאני מרבה חפוי הכלים תלמוד לומר אשר יעשה מלאכה בהם פרט לחפוי כלים: 
+
+
+Chapter 17
+
+
+
+Mishnah 1
+
+שיעורן כרמונים כאשר נקבו כמוציא רמון נטהרו ולא יקבלו טומאה וענין במה שהן ישערו בדבר אשר ישתמשו בו וכאשר נקבו עד שלא יצלח לזה הדבר הנה הוא טהור כמו שיהיה שמושו לתאנים שיעורו כאשר נקב במוציא תאינה ואם היה שמושו לזיתים נקובתו במוציא זית: עוד אמר ת"ק שקופות הגננים כאשר ינקבו נקב תצא ממנו אגודת ירק הנה הן טהורים וקופות בעלי בתים כאשר ינקבו נקב עד שיצא ממנו התבן הנה הם טהורים וקופות הבלנים כאשר ינקבו נקב תצא ממנו הגבבא טהורות והגבבא הוא תבן מעורבב בזבל ישרפו אותה במרחץ תרגום לקושש קש לגבבא גילי (שמות ה׳:י״ב) וחלק רבי יהושע על זה ההבדל השני ג"כ ואמר שאלו הקופות כולן שעורן כרמונים כמו שאר כלי בעלי בתים ואין הלכה לא כר' אליעזר ולא כר' יהושע: 
+
+
+Mishnah 2
+
+פקעיות של שתי. הן לשונות של מטוה אשר יהיה ממנו השתי והן קטנות מלשונות הערב: ובית הרעי. כלי יעשו בו הנערים צרכיהן ורעי שם הצואה והנה באלו הפרקים לשון אע"פ שענינו יהיו אלו הכלים יקבלו השעורים הגדולים ולא יקבלו הקטנים שהן יטמאו וכולן בראוי להן עד שיהי' הנקב הגדול שלא תקבל השיעור הגדול ויהיה סדר המשנה כן החמת שיעורה בפקעיות של ערב אע"פ שאינה מקבלת של שתי הואיל ומקבלת של ערב טמאה וכן שיעור הנשאר מן הפרק ואין הלכה כרבן גמליאל: 
+
+
+Mishnah 3
+
+פיפיירות. הוא כלי ארוג מקנים ישימו בו קלחי הכרמים כמו שבארנו בכלאים (פ"ו מ"ג) והוא אשר יקרא במצרים אלמנע"ב ואין הלכה כר' שמעון: 
+
+
+Mishnah 4
+
+ואמר כי כאשר נקבה הקופה נקב כאשר השליך בזאת הקופה ג' רמונים והשליך הקופה לאחוריו ונתלה הקופה לא יפלו אלו הרמונים מזה הנקב הנה היא תטמא לפי שהיה כלי עד עתה. והרובע היא המדה המפורסמת שהיא רובע קב הקטנית. נפרצו שנפחת והוסר ממנו חלק. נגממו חסרון הדפנות וחתוכן וישאר קרקעיתו כאשר נשאר שיקבל אי זה שיעור שיהיה יטמא והלכה כר"ש: 
+
+
+Mishnah 5
+
+שיהיו מקדשין כל שהן. ר"ל כאשר נתערבו מרמוני זה המקום והוא בדאן רמון אחד של ערלה ואפילו במאה אלף רמונים דרך משל נאסרו כולן וזהו ענין מקדשים כל שהן וכבר ביארנו זה בתכלית הביאור בסוף ערלה ואמר ר"ע שזה הרמון נזכר לשני ענינים יחד ששיערו בו את הכלים כמו שקדם ומקדשים כל שהן כמו שזכרנו: וחצירי גבע. כרתי של מקום פלוני תרגום חציר כרתי ובדאן וגבע שני מקומות של כותיים ואמר רבי יוסי שכל מי שיקנה מאלו הרמונים או מאלו הכרתי אמנם יוציא ממנו מעשר דמאי לפי שהן טבל באמת ויוציא ממנו מעשר ראשון ושני מאחר תרומה גדולה כי הכותיים לא יוציאו מעשר כמו שכבר ביארנו ממקומות ממסכת דמאי והלכה כרבי עקיבא ואין הלכה כרבי יוסי: 
+
+
+Mishnah 6
+
+ידוע שיש מן השיעורים של הענינים התוריים מה שנשערהו בכביצה כמו שאמרו שכביצה מטמא טומאת אוכלין ואומר שכל שיאמר בו כביצה הנה היא ביצה שממנה השיעור מביצת התרנגולת. וענין מאמר ר' יהודה כפי מה שאבאר לך אמר תקח כלי ותמלא אותו בתכלית מה שאפשר עד שילך על כל גדותיו ויושם בכלי אחר ריקן עוד ישליכו שם ביצה היותר גדולה שתהיה ויצא ממנו שיעור גוף הביצה בלא ספק ויקבץ זה המים עוד ימלא כלי אחר במים פעם שנית בזה הכלי בעצמו או בכלי אחר זולתו הענין אחד עוד ישליך באותו הכלי ביצה היותר קטנה שתהיה ויקבץ ג"כ מה שישפך ויקבלו שתי המימות ויקח חצי המקובץ וישער בו וכן אם תקח שתי הביצות הגדולה והקטנה ותשליך בכלי אחד בפ"א ותקח חצי מה שישפך מן המים יהיה הענין אחד וא"ר יוסי וכי מי מודיעני כאשר תקח הביצה היותר גדולה שלא תמצא יותר גדולה ממנה וכן כאשר לקחנו היותר קטנה שלא תמצא יותר קטנה ממנה אבל הענין שב אל אומד האדם שזאת הביצה תהיה שוה לא קטנה ולא גדולה והלכה כרבי יוסי: 
+
+
+Mishnah 7
+
+גרוגרת. היא התאנה היבשה ששיערנו בה הוצאת שבת וערובי מבואות לפי מה שהתבאר בערובין (דף פ:) ואין הלכה כרבי יהודה: 
+
+
+Mishnah 8
+
+כבר ידעת שאיסורי מאכלות כנבלות וטרפות ודם והדומה להן יהיה איסור אכילתן בכזית וכן כזית מן המת ומן הנבילה הוא אשר יטמא ורוב השיעורים הן בכזית ולשון הש"ס (סוכה ו.) ארץ שרוב שעוריה בכזית ואני עתיד לבאר ג"כ שעצם כשעורה מן המת מטמא במגע ובמשא וכבר ביארנו שכעדשה מן השרץ מטמא במגע ובמשא וכבר ביארנו בפ' י"ז מאהלות שכל המטלטלין מביאים את הטומאה בעובי המרדע: 
+
+
+Mishnah 9
+
+השיעור באמה בתורה הרבה כמו שהתבאר בשבת (דף ה.) ועירובין (דף ג:) וסוכה (דף ג.) ומדות (פ"ג) ובינונית היא אמה בת ו' טפחים וכל טפח ד' אצבעות בגודל והיא אמה של משה ר"ל אשר בה ישער המשכן וכבר ביארנו במדות שבשער מזרחית משערי הר הבית היתה צורת שושן הבירה ולזה יקראו שער שושן הבירה ועשו זה בעבור שעלו משושן כדי שיזכירו עמידתם בו ויהיה אימת מלכות עליהן ומזה השער יאמרו ושתי אמות היו בשושן הבירה וכאשר יסכימו עם האומן שיארגו מאה אמות דרך משל במאה דינרין או יבנו ק' אמות בק' דינר וישמרו אותם מן הגזל ויתנו להן מה שיבנו במאה אמות הקטנות וכאשר יקח מהן ההקדש מה שעשו יבקשו מהן מאה אמות מאמות הגדולות עד שלא יהנו מן ההקדש ויתחייבו מעילה לפי מה שיתבאר במסכת מעילה: 
+
+
+Mishnah 10
+
+כבר ביארנו מדות המזבח על התכלית בג' ממדות והלכה כר' מאיר: 
+
+
+Mishnah 11
+
+כבר ביארנו בפתיחת דברינו במסכת מנחות שמדות הלח גם כן כמו ההין והלוג והרביעית הן חלקים מהסאה אשר היא מדה יבשה וכן הקב והאיפה והעשרון שהן מדות היבש ג"כ הן כולם מיוחסים לסאה כמו שביארנו בז' ממנחות (דף עז.) ושם התבאר שבסאה המדברית הוא השיעור והסאה מדברית היא ה' ששיות מסאה ירושלמית ושיעור אלו המדות אשר קדמו לנו בכל המשנה אמנם הן בסאה מדברית: ואמרו וכמזון שתי סעודות לעירוב ר"ל עירובי תחומין אשר לא תהיה אלא כמזון שתי סעודות לכל המערבין כמו שהתבאר בח' מעירובין (דף פב.) ואמר ר"מ שבשבת יאכל האדם מהמאכל יותר מפני הלפתן והוא עוזר לו על אכילת הפת יותר ור' יהודה אומר שבשבת יאכל פחות מפני מציאות המשתה והיין וירפה האסטומכא וימעיט האכילה וזהו ענין אמרו וזה וזה מתכוונין להקל מפני שכל אחד מהן אמנם כיון למעט שיעור העירוב וכבר ביארנו הרבה פעמים שהסאה ו' קבין ושהסלע ד' דינרין ושש מעה כסף דינר ומעה שני פונדיונין והפונדיון חלק ממ"ח בסלע וכאשר יהיה הסך ד' סאין בסלע יהיה חצי קב בפונדיון הנה המגיע מזה השיעור אשר נתן אותו ר' יוחנן בן ברוקה שהשתי סעודות והוא חצי קב יהיה הקב ד' סעודות ור"ש אומר שהשתי סעודות הן שתי שלישי חלות יהיה ג' מהן בקב הנה לדעת ר"ש יהיה בקב ט' סעודות וביאר בהש"ס (שם) מאמר ר' יוחנן בן ברוקה ד' סעודות בקב אמנם הוא בשכירות האופה אשר ילוש ויאפה והעצים שמשים מעצמו והיה לו אצלם מהשכירות חצי מה שיאפו וכאשר נתן לו ד' סעודות ויקח הוא ארבעה ושנים מאלו הד' הוא ב' סעודות אשר רמז אליהן רבי יוחנן בן ברוקה וזהו רביעית הקב ור"ש אשר יאמר שהשתי סעודות הן שתי תשיעיות מן הקב לא יחשב השכירות ושני השיעורים קרובים ודע שהקב שיעורו בכ"ד ביצים וב' סעודות אם כן על דעת רבי יוחנן בן ברוקה הוא שיעור ששה ביצים ועל דעת ר"ש יהיו השתי סעודות שיעור ה' ביצים ושליש ושם התבאר שהלכה כר"י בן ברוקה: 
+
+
+Mishnah 12
+
+בפרק שני מאהלות יבאר שעפר המת והוא אשר ישאר מעצמיו אחר אורך השנים דמיון אשר יטמא באהל ממנו שיעור מלא תרוד ואמר שזה התרוד הנזכר הוא תרוד הרופאים הגדולים אשר יוציאו בו העשבים אשר יבשלו אותן וזה השיעור הוא מלא תרוד כמו שהתבאר בשני מאהלות. והנגעים כולן אמנם יטמאו בכגריס והוא חצי פול ואמרו שזה הפול מהמקום הנקרא קילקי לגודל זה ושיעור מרובע בארכו שלשה גרעיני עדשים וכן ברחבו כמו שהתבאר בששי מנגעים. וכן מי שיאכל ביום הכפורים שיעור תמרה יתחייב כרת והתנה בזאת התמרה שתהיה גדולה מאד ואמרו כמוה וכגרעינתה הוא שיקבץ בשרה וגופה לפי שבין עצמה וגרעינתה מרחק רב ולו ישוער בכללה יהיה שעורה יותר רב והוא אמרם בירושלמי וצריך למעך חללה וכבר התבאר בהש"ס (יומא דף עט:) שזה השיעור הוא פחות מכביצה: כפיקה גדולה שלהן. כמו הפלך הגדול אשר יקשרו בו לפי שבזה יקשרו פלך בקצה הנוד וכאשר ינקב נקב רחב יכניס ממנו הפלך ההוא יטהר: ומאור. הוא נקב יהיה בכותל ליכנס בו האורה וכאשר לא יעשה זה הנקב האדם בכוונה ליכנס בו האורה אבל יקוב אותו אחד מהבעלי חיים או ישחת מעצמו הנה לא יביא את הטומאה והוא שיכנס טומאת מת מזה הנקב לבית אלא אם היה בו זה השעור: ואגרוף. ידוע: ובן בטיח. איש ידוע והיה אגרופו גדול. אולם כאשר נעשה זה המאור על ידי אדם אם יהיה בו מלא מקדח של לשכה יביא את הטומאה והנה אבאר זה בי"ג מאהלות וכבר בארנו שהפונדיון חצי דרהם ומשקלו י"ח גרעיני שעורה והוא שעור הנקב אשר ינקב בזה המקדח אשר היה בלשכה שיעור הפונדיון: וסלע הנרונית. מיוחסת אל נירון קיסר והוא ממלכי הרומיים ואמר כי כאשר נקב זה הנקב שיעור הפונדיון והוא הסלע הפלונית והוא שיעור הנקב אשר בעול רצה לבאר שעורו בענינים מפורסמים אצל ההמון וראיתי לזכור לך בכאן שרש גדול התועלת והוא אמרם בתוספתא מקואות (פ"ה) כזית מן המת וכעדשה מן השרץ ספק יש בהן כשיעור ספק איי בהן ספקו טמא שכל דבר שעיקרו מן התורה ושעורו מדברי סופרים ספקו טמא ושמור זה השרש שבו תדע כאשר יפול לך ספק באיזה שעור שיהיה אם תקח בו לקולא או לחומרא ולא יטעך אמרו שיעורו מדברי סופרים עם השרש אשר בידינו שכל השיעורים הלכה למשה מסיני לפי שכל מה שלא התבאר בלשון התורה יקרא מדברי סופרים ואע"פ שהדברים הן הלכה למשה מסיני לפי שמאמר מדברי סופרים יכלול שיהיה הדבר דעת סופרים כמו הפירושים וההלכות המקובלות מן משה מסיני או תקון סופרים כמו התקנות והגזרות ושמור כלל זה: 
+
+
+Mishnah 13
+
+כבר קדם לנו בעשירי מזאת המסכתא שעצמי רמשי המים ועורם כאשר יעשה מהם כלים לא יטמאו וכן כל בעל חיים מימיי שלא יטמא כאשר מת ואפילו השרץ ממנו לפי שלא חייב השם טומאה על דבר מימיי אמר ה' ית' (ויקרא יא) או בגד או עור או שק ובאה הקבלה [בתורת כהנים פרשה ויהי ביום השמיני] לומר מה בגד מן הגדל בארץ אף עור מן הגדל בארץ ואמר במקום אחר (שם יג) או בעור או בכל מלאכת עור ואמרו או בעור להביא את שחבר לו מן הגדל בארץ אפילו חוט אפילו משיחה ובלבד שיחברנו לו בדרך חבורו לטומאה ר"ל שיהיה חבור שלם עד שאילו יהיו שני בגדים או שני עורות מהגדל בארץ מדובק כמו זה החבור יטמא הא' בהטמאות האחר וזהו ענין חבור הטומאה. אמרו בכאן דבר שהוא מקבל טומאה טמא ירצה בו שאשר חובר בו מן הגדל בארץ הוא אשר יטמא: ומשיחה. היא השפה אשר יוציא החייט בעת הבדל הבגד והלכה כר' עקיבא: 
+
+
+Mishnah 14
+
+ידוע הוא שנבראו ביום הראשון דברים רבים כמו שאמרו עשרה דברים נבראו ביום הראשון ומכללן המים והן מקבלין טומאה כמו שהתבאר בטומאת משקים ביום השני נברא הרקיע וביום השלישי נבראת הארץ והצמחים וקצת הצמחים יטמאו והן הנאותים לאכילה בלבד לפי מה שהתבאר בטהרות [פ"א] ולזה אמר בשלישי יש בו טומאה ר"ל בקצת מה שנברא בו יש בו טומאה אולם בד' נבראו מאורות ובחמישי בעלי חיים מימיים והעוף וכבר הקדמתי לך שבעל חיים השוחה והעוף לא יטמאו ולא הכלים הנעשים מהן יטמאו ולא יטעך ענין נבלת עוף טהור לפי שהוא חדוש ר"ל שהוא לא יטמא במגע כמו שאר הטומאות כמו שהתבאר בראש טהרות: וכנף העוז, כנף עוף והיא העזניה הנזכרת בתורה כאשר יעשו ממנו כלי וכן ביצת הנעמה כאשר יעשה ממנה כלי ואמנם אמרנו שזה תטמא להדמותה בכלי העצם אשר אמרו שהוא יטמא מן התורה מאמרו וכל מעשה עזים כמו שבארנו בפרק השני אולם ביום הששי נברא האדם והבעלי החיים ההולך והכל יטמא כמו שקדם ואין הלכה כר' יוחנן בן נורי:  
+
+Mishnah 15
+
+מה שאמר העושה כלי קבול מ"מ טמא יתבאר זה במשלים והוא שיעשה כיס מעור החלק אשר אינו מליח ועפיץ או מן הבגד או מי שיעשה כלי קבול מקליפת הרמון או האלון או האגוז ומדרך הילדים שעושין כמו כף מאזנים מקליפת האגוז והאלון והדומה להן וכאשר יעשה התינוק כלי קבול הנה הוא יטמא לפי שיש להן מעשה: וענין ואין להן מחשבה שלא נעשה כמו מעשיהם כגון שדעת התינוק שיעשה זה הקליפה כלי בלתי שיעשה בה דבר הנה היא לא תטמא כי אין להן מחשבה: 
+
+
+Mishnah 16
+
+הערומים מהאנשים ישימו קנה המאזנים חלולה וישימו מתכת בתוך זה החלול כדי שיכבד זה הצד מהמאזנים ויקחו בצד הקל וימכרו בצד אשר בו המתכת. ומחק הוא כלי ימחקו בו ע"פ המדה להפיל התוספת ויערימו בו לתת בתוך זה הלוח מתכת עד שיהיה לה כבידות וירד במדה בכבידות ויפול ממנה הרבה: ואסל. עץ יעשה על הכתף ויתלו בו הדבר אשר ימכור ויערים החנוני יעשה בתוכו בית קבול מעות עד שישים שם מה שיגנוב מכסף הסחורה ולא יודע: וקנה של עני. יעשה אותה חלולה וישים בתוכו מים לשתות ממנו ויאמר לאנשים שהוא בתענית כדי שיחמלו עליו וכן ישימו בראש המקל בית קבול מרגלית להסתיר ממכס והדומה לאלה הנה אלו כולן אע"פ שהן פשוטי כלי עץ אשר לא יקבלו טומאה מדאורייתא כמו שהשרשנו כיון שנעשה להן בית קבול מ"מ הנה הם טמאים: ואמר רבי יוחנן בן זכאי אוי לי אם אומר. אלו הדברים שילמדו ממני התחבולה והזיוף ואוי לי אם לא אומר שיח. שבו אלו הרעים שאנחנו בלתי מכירים בתחבולותם וכבר אמרו בהש"ס (ב"ב דף פט:) שהוא אמרם ואמר כי ישרים דרכי ה' ולא יחלוק אחר שהוא יטמא ואמנם ר' יוחנן חזק מהדבור בו פנים לפי מה שזכרנו: 
+
+
+Mishnah 17
+
+תחתית הצורפין. החתיכה מעץ אשר ירכב בה הסומך והוא אשר יקרא אותו במערב זברה הברזל ואנחנו קורין תחתית ויאמר שזה העץ אשר בו שני סמוכין מקבלת טומאה לפי שהוא ממקבלי כלי עץ וזה שיפילו שם גדודי המתכות ויקחו ממנו מה שיתקבץ שם מגרוטות הזהב והכסף הנה החפירה אשר בעץ היא לקבלה. והעץ אשר בו שני סמוכי הנפחין טהור לפי שלא נעשת לקבלה וידוע שהיא לא תטמא אפילו מדרבנן לפי שתכלית מה שיטמא מדרבנן הוא פשוטי כלי עץ וזה עץ אשר <small>[צ"ל יסמכו]</small>. ימשכו עליו הנפחין אין עליה תורת כלי אמנם העץ אם לא בענין היות סמוכות הברזל מורכב בו הנה הכלל תטמא לשרש אשר קדם בפ' י"ג באמרם עץ המשמש את המתכת טמא: משחזת. ידועה ואינה משחזת של אבן לפי שכלי אבנים לא יטמאו כלל ואינה ג"כ משחזת ברזל לפי שכלי מתכות פשוטיהן טמאים והנה לא יצטרך שיהיה בה בית קבול ואמנם דברו הנה בחתיכת עץ יחליקו עליה את הסכין וייטב חדודו כמו שיחליקו המקיזין התער בעור ולזה אם היה בה בית קבול שמן טמאה לפי השרש הקדום ובהש"ס (שבת דף יב:) אמרו כתוב אפינקסיה דפלוני ר"ל בלוחותיו ויהיה על הלוח קבוץ לוחות שנים יקבצו כמו פנקס ואם היה באחד מאלו הלוחות חפירה יהיה בו השעוה להמצא בעת הכתיבה יחוקו בו הכתב הנה הוא כלי קבול: ומחצלת. הוא הנקרא בערבי אלהצי"ר: ושפופרת הקש. קנה התבן הוא גם כן כלי קבול ואע"פ שהוא קטן הנה כבר התבאר לך שכלי קבול אין לו שיעור אבל כאשר תקבל אי זה שיעור שיהיה הנה יקרא כלי קבול: ופקועות צמח לו קנה חלול גם כן פקועות שדה: ושל חילף הוא אלחלפ"ר: וכל הככיי. ר"ל כל מה שבתוכו מהמוח הלבן אשר תמצאו בתוך הקנה וכאשר יחתכו אותה לשום בה כחול או הדומה לו והוציאו כל מה שבתוכו הוא מכלל כלי עץ המקבלים ויטמאו ויטהר במקוה ודע שהקנה בכללו קודם שיעשה בו דבר מזה לא יטמא אפילו מדרבנן לפי שאינה כלי וזה אשר אמר מחצלת הקנים ושל חילף טהורה רוצה לומר טהורה מטומאת שרץ והדומה לו אולם במשכב הזב וחביריו אשר מטמאין משכב ומושב הנה הן יטמאו בלא ספק מדאורייתא כמו שקדם אם לא שעשאה להגן עליו ולא לשבת עליו לפי מה שנתבאר בסוכה (דף כ.) שהיא אז טהורה לגמרי והלכה כר"ע: 
+
+Chapter 18
+
+
+
+Mishnah 1
+
+כבר קדם לנו בפט"ו ששידה תיבה ומגדל אשר היו מחזיקים מ' סאה מהלח הנה היא לא תטמא ובארנו שהתמונה אשר תחזיק אותה היא אמה על אמה ברום שלש אמות היא אשר יחזיק מ' סאה מהלח ואמרו ב"ש שזה הכלי נמדד אותו מבפנים ואם היה בתוכו אמה על אמה ברום שלש אמות הנה הוא לא יטמא ואם היה קבוצי שבריו פחות מזה הנה הוא יטמא וב"ה אומרים שאנחנו נמדוד אותו מבחוץ וכאשר היה בשטחו החיצון אמה על אמה ברום ג' אמות אע"פ שאין בתוכו אלא פחות מזה השיעור לפי שיחסר ממנו עובי העץ הנה טהורה: ולבזבז. הקנה הסובב למעלה מהשפה והוא זר: ואמרו וביניהן אינו נמדד. ר"ל האויר אשר בין הרגלים שהוא לא יכנס במדידה ואמר ר"ש שזורי שאם היה גבוה הרגלים פחות מטפח הנה נמדוד כל מה שביניהן מלא וכאילו הוא מקשי ואין הלכה כרבי יוסי ולא כר"ש שזורי: 
+
+
+Mishnah 2
+
+מוכני. ירצה בו האופן אשר יהיה בו לפי שרוב מה שיעשו זה בתיבות הגדולים וברוב האוצרות כדי שיהיו מהלכים מהן ממה שיצאו ויובדלו מהתיבות ומהן מה שלא יובדלו מהן אבל יצאו לעת ידוע ויוצקו מהיציאה ואם היה זה המעבר נבדל ויוצא מהתיבה הנה לא יטמא בטומאת התיבות אם היתה מקבלת טומאה וזהו ענין אמרו אינה חבור לה וכן לא יטמאו התיבות בהטמאות האופן לפי שאינו חלק ממנה ואמנם הוא כלי אחר אמנם אם היתה זה האופן לא יובדל ממנו הנה נמדוד אותה עם מדידת התיבה ואם היה בין שניהן יחד אמה על אמה ברום שלש אמות הנה הן לא יטמאו כי זה המוכני הוא חלק מהשידה וכן תבדיל באהל המת בין הטומאה והכלים ותהיה בדמיון כותל ולא תטמא היא בעצמה ולא יטמא מה שהוא חוצה לה והוא ענין אמרו מצלת כמו שיתבאר בשמיני מאהלות אולם אם היה זה האופן יובדל ממנו הנה לא יחשב מכללה בדבר מאלו הדינים ומותר לגרר זה האופן בשבת אע"פ שבו מעות ואינם ראויין ליטלטל להיות זה האופן בלתי מתנועע בעצמו וכאשר טלטל האופן ובו המעות לא יכול להוציאו ויבדיל אותו מהשידה הנה הוא לא יטלטל המעות אם לא שיסור ויגביה השידה בכללה או יעתיקה ממקום למקום שהוא אז כבר טלטל המעות: והקמרון. הוא המכסה הקבוב אשר יהיה על קצת התיבות כמו כסוי הארגזים וכבר בארתי לך ואמרנו שהן פירשו שש עגלות צב קמורות ואמר התרגום בו כד מחפין ר"ל שעליהם מכסה יגן עליהם ואמר כי כאשר היה זה הכסוי הקבוב תקוע עמו ולא תהיה מורכב ונבדל הנה הוא גם כן יחשב עמו ואם היה במדידת הקובה עם חלל התיבה אמה על אמה ברום שלש הנה היא לא תטמא ואמר איך נדע מדת זאת הקובה ואמר שאמנם נמדדנה כמו שנמדוד המשולשים: וראש תור. יקרא הזוית המשולש כמו שבארנו בכלאים (פ"ג מ"ג) ואמר שאנחנו נמדוד המשולש שוה השוקים מתחדש בזה הקבוב לבד והוא אשר נתיחד תארהו אל מדידת השידה וזה צורתו <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAE4AAACJAQAAAACqPDO8AAAACXBIWXMAAA7EAAAOxAGVKw4bAAAB5ElEQVQ4jbXUMW/TQBQA4GdccUsVR2KxhJWL6MpQJIZMHCM/I51gLEwdEHZqiQxIIFhB4q84jUTG/AWnSKy4qMMN5o733l1sywRKVXFD8sk6v7t35/fANgP+iT9bZmLLGkB6lgDCM4sg9ISXITiaQMtSMWtRpZVk6qi02rGSG1tHjmphjWCWaW6tY0H/OXNGXDJzi+9smGGHBoNeMAVRE03UY532KGvcoelQ7aLt0ar6qV0zIcweAw6J9MPz5HJIDFfJpCrHY2TwOp5MF8V7hTyNTy4W+QAJxXh9954gxtOlGCT3RwoMcr4fT14gYbg3+/Dw+AgZ7mOAM/jqeLzIg4QmnD35eLC8HSOHR6tB8uzNHnEzHyWHz28hgzsrSA6npwpqv8esJTjG8rv9pECrNd/7Z0rzN0riu52cX0VxDd48Qp/mzzTXYfRfqW7Keif/8hoWYJU2T7NgS4Pfha8AjYXugsky0uGW1gaeMyxVPxdvS79yxDXqR8wRlduIV0uohDxT5FvmxDZ8QPzS8hvzgHiumrv40bLyWeDQaZObo/u+e8QOhAld0qmXPBd/wRbUwGwhkHgIlnveltjcqKTpyLoMmOlVbOZmbYQOiw7darRw6Ug7q3hnGaWpOeOCu5y0bnTa9i97Rc91snsY2AAAAABJRU5ErkJggg=="> ואשר התבאר לי שהן אמנם נסמכו על מדידת המשולש לבד להיות הקבוב יתחלפו תמונותיו פעם יהיה חתוכות מן קו העגלה ופעם יהיה מהתמונות המתחדשות מהקוים המתחדשים ומדידת אלו התמונות דקה מאד ודרכה רחוקה ועם זה כולו לא יתחבר במדידתו באמת לעולם רצה לומר שהן לא יוציאו קוטרו כמו שהוא ידוע אצל בעלי הלמודים ולזה נסמכו על מדידת חלל המחודד אשר ראשו אמצע הקבוב ותושבתו תושבת הכסוי וזה מבואר ממה שציירנו אצל בעלי התשבורת בהכרח ואמר רבי יהודה אם זאת השידה כאשר היה לה כסוי קבוב יעתקהו ויטה אותו לבד עד שלא יוכל להשען בפני עצמו אם לא שתתפשט הנה הוא טהור ואף על פי שהיא קטנה ואין הלכה כר' יהודה:  
+
+Mishnah 3
+
+אמר כי כאשר הוסר רגל מרגליו הנה הן לא יטמאו ואע"פ שזאת השידה או התיבה לא ינקבו בנטילת זה הרגל אבל ישארו מקבלים להיותן כבר נפסד תמונתן. עוד אמר ר' יוסי שאלו הכלים כאשר לא יחזיקו מ' סאה אם לא בהשתנות מצבם כשיתפשטו או ינטו על אחד מצידיהן הנה הן יטמאו כאשר לא יקבלו מ' סאה על מצבן הראשון וחכ"א הואיל ומקבלים מ"מ טהור כמו שקדם: ונקליטי המטה. הן שתי נצבים על שני קצוות המטה ישליכו עליהן הסדין בעת השינה ויהיה על המטה כמו קובה כדי שלא יכנסו בו הזבובים בעת שישן בתוכו: וחמור. יקרא כל דבר יסמכו עליו והוא בכאן חתיכת עץ תכנס תחת המטה להתקיים עליו ולהתפשט עליו המטה: וחפוי. הן המכסאות אשר יקשטו בו המטה בכסף וזהב וזולתו: ומלבן. הוא עץ מרובע ארוך על ארך המטה יורכב על אופן המטה ממה שימשך הענין ובו נקבים ויכנסו באלו הנקבים לקיים עמידתן במטה וחשוב זה העץ מכלל המטה: ומלבני בני לוי. עץ מרובע ארוך מורכב על שני נצבים (על זאת הצורה) יתלו בו הלוים מיני הכלים אשר יאמר עליהן השיר בכל יום ואין הלכה כר' יוסי: 
+
+
+Mishnah 4
+
+הנה נבאר בהלכה שאחר זה אי זה חלק המטה הן אשר יקראו לשונות ובכלל הן ארבע קצוות בד' זויות המטה גבוהים על ריבוע המטה והם כמו אמה או יותר ואמר שאם נרכיב זה המלבן על שתי הלשונות נכחיות לפני המטה ונשאר גבוה על המטה הנה לא יטמא בהטמאות המטה לפי שאין חלוק בין זה המלבן ומלבני בני לוי אשר הקדמנו צורתם ואמרנו שהן טהורין והלכה כר' יוסי ור"ש: 
+
+
+Mishnah 5
+
+כבר התבאר לך בפתיחת דברינו שזב וזבה ונדה ויולדת ומצורע מטמאין כאשר תשמע במשנה או בפירושנו משכב הזב תדע שהכונה בו כל מה שיעשה משכב ואמנם לקחנו הזב דרך משל ואחר זה אומר שהזב יטמא המשכב על כל פנים כאשר ישב עליו או יתפשט עליו או יעמוד עליו או יסמוך עליו או יתלה בו עד שיהיה זה הבגד נושא לכבדות הזב באיזה פנים שיהיה ואע"פ שיהיה בין הזב ובין זה הכלי בכל מין מאלו הה' צורך מה שנתבאר בראש זאת המסכתא שהוא מטמא תחת אבן מסמא וכאשר טמא הזב הכלי באחד מאלו החמשה דברים יקרא זה הכלי משכב ומושב שדין המשכב והמושב אחד כמו שהתבאר שאין הפרש בין שישב על הדבר או שישכב עליו וכן אמרו אפילו ישב על המשכב או שכב על המושב יהיה אב מאבות הטומאה לפי מה שהקדמנו בו. ומלת מדרס תכלול אלו הה' פנים עד כי כאשר אמרו דרס עליו הזב יהיה עניינו שהוא ישב או שכב או עמד [או סמך] או נתלה בו וכאשר תשמע טמא מדרס או טומאת מדרס תדע שהנרצה בו לשוב זה הדבר משכב הזב וחבריו באי זה פנים שיהיה מאלו הפנים ואני עתיד לבאר זה בסוף פ"ב מזבים וכבר בארנו בפתיחה שהמשכב יטמא אדם ובגדים באשר הוא אב. והנה הכלי אשר יגע במדרס הזב יקרא מגע מדרס ר"ל שהוא נגע בדבר אשר דרס עליו הזב והוא ראשון בלא ספק כמו שבארנו שאשר יגע באב הוא ראשון ושמור אלו הענינים בכל מה שעתיד לבאר מהביאור ולא נצטרך להחזיר אותו ודע שהמטה הנבדלת והוא אשר נקראהו אנחנו והוא אשר ידבר עליה בכאן מצורתה לפי מה שאספר לך וזה שארכה רב מרחבה הנה שני העצים העומדים ברחב אשר אחד מהן ממה שימשך לראש האדם השוכב במטה והאחרת ממה שימשוך להרגלים תקרא כל אחד מהן קצרה והב' העצים הארוכים אשר הן משני צדדים יקראו להן ארוכות המטה וכל אחד מהן תקרא ארוכה עוד יעשה ארבע נצבים מרובעים ארך כל אחד מהן כמו ג' טפחים ויעשו בכל אחד מהן שני חריצין עד שיתרכבו בהן קצה העץ הקצרה וקצה העץ הארוכה ואלו הד' נצבים הם אשר יחברו המטה עד שיעמידו לה צורת הרבוע וישימו נצב אחד קיים בכל זוית וזוית מזוית המטה הארבע וישארו מקצות זה הנצב מעט וגבה למעלה מן המטה כמו טפח או יותר ואלו הנצבים הן אשר יקראו לשונות עוד יקחו עץ מרובע מקשי על ארך הארוכות ותתרכב בין ב' לשונות לא עליהן עד שתהיה דבוקה בארוכה האחת ויהיה זה פני המטה וזה העץ תקרא עוד יעשו ד' רגלים מעץ ויתקעו אותן בד' זוית המטה מתחת הד' לשונות עד שתגבה המטה מן הארץ וכל רגל מהן יקרא כרע ושמור זאת הצורה ואלו השמות ולא נצטרך להחזירם כאשר נזכור המטה או חלק מחלקיה. ואלכסון הוא הקוטר וכבר ציירנו אותו פעמים. ואמר כי כאשר היתה המטה טמאה מדרס ואחר ניטל ממנה הקצרה ההולכת ברחב ושתי הרגלים אשר תחתיה הנה נשארה המטה טמאה מדרס כמו שהיתה תחלה שתמונת המטה נשארת לפי מה שהיתה ואם חסר אחת מהארוכות ושתי הרגלים אשר תחתיה. הנה הנשאר מהמטה טהורה לפי שכבר נפסדה תמונתה וצורתה על השרש אשר אצלנו בכל הכלים נשברו טהרו ולמטה גם כן ד' נצבים כמו שבארנו והן הלשונות וכאשר נחתכו שתי לשונות מאלו הלשונות והן אשר הן על אחד משני הקטרים עד שתתפרק המטה וישוב ארוכה וקצרה מצד (כמו זו הצורה) וארוכה וקצרה מצד או שנחתכו גם כן שתי הרגלי' המקבילים על הקוטר עד שיחזירם פחות מטפח או נחתכו הרגלים הארבעה עד ששב גובה כל אחד מהם פחות מטפח ושבה המטה על שטח הארץ כאשר נחתכו רגליה הנה המטה כבר טהרה מטומאתה באחד מאלו ההפסדים כי כבר נפסד תמונתה ואלו הדברים הן שבירתה ואין הלכה כרבי נחמיה: 
+
+
+Mishnah 6
+
+אמרו אבל טמאה מגע מדרס. ר"ל שהיא שבה בדמיון מטה שנגעה במדרס אשר הוא ראשון לטומאה והנה שבה ראשון אחר שהיתה אב לסבת השתנות אולם אם נשברו השתי קצרות או השתי ארוכות יחד כבר נטהרו טהרה שלימה: 
+
+
+Mishnah 7
+
+זה הכרע אשר זכר שהוא טמא מדרס הוא שנטמאת לבדה כשדרס הזב עליה אולם אם היתה המטה טמאה מדרס ונשבר רגל מרגליה הנה היא טהורה. וכבר בארנו בפתיחת דברינו שכלי שטף כאשר נטמא במת טומאת שבעה הנה הוא יהיה אב הטומאה ויטמא אדם וכלים טומאת ערב ולזה כאשר נטל זה הכרע אחר הרכבתם ישאר טמא טומאת ז' כמו שהיה והמטה טמאה טומאת ערב להיותה נוגעת בכרע שהוא אב ואם היה כרע טמא טומאת ערב והוא שיהיה ולד הטומאה ר"ל שהיא נטמא בטומאת מת הנה אצל חבורן במטה יהיה הכל ראשון וכאשר ניטל נשארה המטה טהורה אבל הכרע ולד הטומאה והוא לא יטמא כלים לפי השרש שעשינו בתחלת דברינו. אמר וכן השן של מעדר ר"ל כאשר היה השן טמא ונרכב במחרישה הנה דינה כדין הכרע בשוה וזה כי איזו טומאה שהיתה בשן בעת הרכבתה ונדבקה במחרישה הנה תהיה המחרישה טמאה כמוה וכאשר נבדלה השן ממנו תשאר השן בטומאה שהיתה בה בין קלה בין חמורה ונדון על המחרישה דין כלי שנגע בזה השן וזה כולו מבואר ממה שהשרשנו: 
+
+
+Mishnah 8
+
+תפילין של ראש בו ד' בתים יכנס בכל בית ממנו פרשה מן הד' פרשיות וכל בית ממנו כלי קבול בפני עצמה ושם כל הבית ובית יקרא קציצה ואמרו שתפילין של ראש כאשר נטמאו והיה זה העור אב הטומאה בלא ספק עוד אחר זה התיר קציצה הראשונה ותקנה הנה נשארה אב הטומאה כמו שהיתה וכן כאשר התיר שניה אחר זה ותקנה שלישית אחר זה ותקנה עד שהיו השלשה בתים כבר נחתכו ונתפרו ונשארה הבית ד' הנה היא נשארה כמו שהיתה ואם נחתכה הרביעית גם כן ותקנה והיו הד' בתים כולן כבר נטלו וחזרו הנה לא תשאר אב אבל חשוב כמו כלי שנגע באב והוא אמרו אבל טמאה מגע טמא מת לפי שכל קציצה ממנה נטמאה אצל הרכבתה בנשארת אשר היתה אב עד אל הד' הנה היא אצל מה שנרכבה היתה כמו השלשה וחזר הכל ולד הטומאה ר"ל ראשון ואם חזר אחר זה אחר חזרתה מגע טמא מת ר"ל ולד הטומאה ונחתך הבית הראשון פעם שניה עוד נרכבת הנה היא נשארה מגע טמא מת כמו שהיתה וכן אם התיר השניה אבל אם התיר השלישית וחזרה הנה לא יטמאו מפני הד' לפי שהד' כבר חזרה ולד הטומאה ולא יטמא כלים כמו שהשרשנו והוא ענין אמרו ואין מגע עושה מגע הנה כבר נטהרו כולן לפי שלא ישאר בו דבר יטמא זולתו וכאשר נבדלו השלשה בתים הנה כאילו הוא כלי אחד נגע בזאת הד' אשר לא טמאוהו: 
+
+
+Mishnah 9
+
+אומרו מקבלת טומאה מכאן ולהבא. על השרש אשר זכרנו בפרק ט"ו מזו המסכתא והוא אמרו נשברו טהרו חזר ועשה מהן כלים מקבלין טומאה מכאן ולהבא: ואמר מטמאת חבילה שהיא לא תטמא אלא כולה מחוברת וכן לא תטהר אלא כשהיא מחוברת וכן מטבילין אותה. ומאמר חכמים מטמאה אברים ביאר הש"ס ענינו שתהיה ארוכה ושתי כרעים או קצרה ושתי כרעים שהיא תטמא אז ואם היה היא חלק מטה לפי שתקונה שתשים בצד מקום גבוה ונמשך העץ עליהן וישכב עליו וכן אמר שהיא כאשר היתה שלמה ונטמאה ונטהרה ונחתכה חתיכה הנה אמנם היא טהורה והלכה כחכמים: 
+
+
+Chapter 19
+
+
+
+Mishnah 1
+
+כבר קדמנו צורת המטה שאמרנו שאריגת החבלים בין הד' עצים לשכב עליו ואמר כי כאשר תסתר המטה תהיה טהורה (אחר) נגע אחד באלו החבלים הארוגים אחר סתירתה הנה לא תטמא ומבואר הוא שהמאמר בכאן בטומאת המת או במשכב הזב עוד חזר אל פרק אחר ואמר החבל מאימתי הוא חבור רצה לומר מתי נחשבהו מחובר במטה ויטמא בטומאתו ואם נגע בזה החבל כאילו נגע במטה ואמר כי כאשר נארגה ממנה משלשה בתים ולמעלה הנה כאשר נטמא המטה כל מה שנגע במה שנארג מן החבל מהקשר האחרון אל מה שימשך לאריגה הנה הוא טמא ומי שיגע בה מהקשר לחוץ הנה הוא טהור ומדרך כל קושר קשר שיעזוב מהחבל מעט חוץ מהקשר כדי שלא יותר הקשר ויקרא זה הקצה נימי הקשרים ונימי הן חוטים הנה ענין אמרו צרכו הוא השיעור אשר אם חתך החבל על יותר קצר ממנו יותר הקשר והוא בחבל המטה אשר היה עביו ידוע אצלם ג' אצבעות לפי שמה שיהיה החבל יותר עבה יצטרך להשאיר ממנו יותר אחר הקשר ומאמר רבי יהודה אמת: 
+
+
+Mishnah 2
+
+עד ה' טפחים טהור. לפי שהוא לא לעזר ולא להועיל בו ואם היה יותר מה' טפחים עד עשרה יטמא לפי שהוא יעזור בו בתלות המטה והוא אומרו ומשלשלין את המטות אמנם אמרו קושרים את הפסחים ירצה בו כאשר הוא חי כמו שמדרך הקצבים שיקשרו הכבשים בבתיהן וכל מה שהוא מעשרה טפחים ולמעלה לא יטמא לפי שהוא אינו מצרכי המטה ובסיפרא אמרו הנוגע במשכבו ולא בחבל היוצא מן המטה פחות מחמשה או יותר על עשרה במשכבו ולא בנימין היוצאין חוץ לקשר שלש אצבעות: 
+
+
+Mishnah 3
+
+מיזרן. הוא אזור ארוג יהיה מצמר או פשתן או שער או זולת זה בכלל שהוא אריג וכן יתבאר מתוספתא דכלים וזה האזור כבר מקיפים בו המטה על ריבוע חלקיו וישאר מזה קצתו תלוי מן המטה כמו חבל היוצא מהמטה ואמר רבי מאיר כי (את) כאשר נטמאה המטה באיזו טומאה שתהיה יטמא קצת זה הבגד היוצא מן המטה ואפילו היה ארוך כל שהוא ורבי יוסי אמר שי' טפחים לבד ממנו ממה שימשך מן המטה הוא אשר יטמא בהטמאות המטה ויהיה כמוה: וענין אמרו שירי המיזרן ר"ל אם היה בלוי ונחתך קצתו איזה שיעור ישאר ממנו יהיה נחשב כלי ויטמא ואמר ז' טפחים ומה שהוא פחות מזה הנה לא יטמא: וחבק. הוא אשר ישימו אותו לחמור על המרדעת כדי שיעמוד על גבו וזה החבק ברחבו כמו טפח וארכו יותר מזה השיעור ובקצהו שנצין יחברו בהן המשאוי והל' כר' יוסי: 
+
+
+Mishnah 4
+
+כבר קדם בפתיחה שמשכב הזב מאבות הטומאות וכל אב הטומאה מטמא ב' ופוסל א' וענין זה שזה האב כאשר נגע בו דבר יהיה טמא והיה זה הדבר ראשון לטומאה ואשר נגע בראשון שני ואשר נגע בשני שלישי והשרש אצלינו הראשון והשני טמאים ומטמאים והשלישי פסול וזה כולו באוכלי תרומה לפי מה שהשרשנו בפתיחה וכאשר תשמע במשנה מטמא שנים ופוסל אחד דע שזה הדבר ראשון שהוא יטמא השני ויפסול השלישי וכבר ביארנו אלו השרשים בפתיחת דברינו וחזרנו ביאורו במסכת זבים (פ"ה) ואשוב אל ביאור ההלכה אמרו בכאן ועל המיזרן ענינו שהוא נישא על המטה והמיזרן כרוך עליה ואמר שקצה זה המיזרן היוצא מן המטה הוא גם כן אב הטומאה כמו המטה לפי שהוא חלק מהמשכב ואע"פ שהיה בו מה שהוא וזהו דעת ר"מ הקדום ורבי יוסי ג"כ הלך בשטתו ואמר שי' טפחים ממה שימשך מן המטה הוא אשר יחשב כמטה ויהיה חלק מהמשכב ויטמא ב' ויפסול אחד ומי' ולמעלה הוא כמו כלים אשר נגעו במשכב אשר הוא ראשון ולזה יטמא אחד ויפסול אחד כמו שהקדמנו וזה כאשר נישא הזב על המטה שהמיזרן כרוך עליה ויהיה זה אז י' טפחים היוצא מן המטה אב להיות זה השיעור מצרכי המטה ויהיה זה מה שהוא למעלה מי' טפחים כאילו הוא כבר נגע באלו העשרה אשר הוא אב אולם אם נישא הזב על המיזרן לבדו בלתי שיהיה מחובר במטה הנה כל מה שיש עליו ממנו הוא משכב וכן י' טפחים ממה שימשך עליו מן המקום אשר ישב עליו והוא אמרו מי' ולפנים טמא וחוץ מאלו היה טהור לפי שהעשרה עצמם לא הגיע לו מכח אב הטומאה כדי שתטמא כל מה שמחובר בו כי אין שם מטה שיהיו לו העשרה אבל מפני היותן מצרכי המטה ויטמאו זולתו מהכלים והלכה כרבי יוסי: 
+
+
+Mishnah 5
+
+אלו הדברים כולן מבוארים והולכין על דמיון המאמר הקודם ביאורו בהלכה השביעי מהפרק אשר לפני זה וכאשר תסדיר הביאור ההוא בזה המאמר תמצא הענין אחד זולת שבכאן הערה נעריך עליו וזה שזאת המטה היא נלקחת ממי שנטמא טומאת ז' מן המת והמיזרן מן הבגדים וכאשר היתה המטה אב במת והוא סוף אב לא תשים הבגדים והוא המיזרן הנוגע בה אב ג"כ אבל ראשון כמו שאמר פירשה היא טמאה טומאת ז' כמו שהיתה והמיזרן טמא טומאת ערב ר"ל שהוא ראשון לא אב וזה השרש כבר התבאר והארכנו בביאורו בפתיחת דברינו ותזכרהו ותעיר עליו: 
+
+
+Mishnah 6
+
+למדנו בזאת ההלכה שהמטה והמיזרן כאשר יחוברו הנה הן בדמיון כלי אחד ויטמא אחד מהן בהטמא חבירו וכאשר יתפרדו ישאר כל אחד מהן טמא כמו שהיו בעת חבורן ולא יהיה פירודן כמו שבירת כלים שכל אחד כלי בפני עצמו בין בטומאת מת חמורה בין בטומאת שרץ: ואמרו מטה שניטלו שתי ארוכות שלה רצה לומר שאחר שנטמאה המטה נטלו שתי ארוכות שלה ועשה לה שתי ארוכות חדשות ולא שינה את הנקבי' לטהרה לפי מה שקדם בפ' שלפני זה כי כאשר נשתברו שתי ארוכות טהורה ובעבור שלא שינה נקביהם והחזיר לה חדשות לא <small>[נטהר כצ"ל]</small> נטמא אותה בדמיון שנשתברו שתי הארוכות אבל תשאר טמאה וכאשר נשתברו החדשות הנה היא גם כן נשארת בטומאתה מפני הישנות ואם נשתברו הישנות הנה היא טהורה לפי ששרש טומאתה היא ישנה ולזה כאשר נשתברו הארוכות הישנות טהורה על זה השרש והוא אמרו שהכל הולך אחר הישנות: 
+
+Mishnah 7
+
+טמאה טומאת מת. היא תטמא במת ואע"פ שנשברה פתחה אשר יפתח מגגה עד שלא נשארה בעלת גג היא טמאה אולם כאשר נשבר קרקעיתה הנה היא לא תטמא ומגורות שבה הם החדרים אשר בה במקומות ממנה: 
+
+
+Mishnah 8
+
+תורמל. הוא מעור ובתוכו כיס מעור ג"כ והחמת הוא הנוד וכאשר יפשטו הכבש או העז ישארו מקומות הביצים ממנו כמו שני נודים קטנים וכאשר נקרעו אלו הנודים הנה היא טהורה לפי שאי אפשר שתקבל כמו שהיה דרכה לקבל ר"ל מצד פיה אשר תמשך לתוך הנוד: 
+
+
+Mishnah 9
+
+אמר רבי יוסי כי כאשר היתה גבוהה י' טפחים או היה לה שפה הנה היא לא תטמא במדרס הזב שהיא אינה ראויה לישב עליה וכבר ידעת שלא תטמא במשכב הזב אלא הראויה למשכב עוד אמר כי כאשר נפחתה למטה והוא שנפחת קרקעיתה הנה תשאר מקבלת טומאת מדרס לפי שהוא ראוי למושב וחכמים אומרים כי העיקר בו אמנם הוא קרקעיתו ובו הוא כלי עד שתטמא במת ובזב וכאשר בטל העיקר החזירה שלא תטמא במת ונשארו הלוחות אשר בצדה ובעליונה אשר יעשה להחזיק מה שבה ונאמר שהיא תטמא במדרס וזה לא יתאמת והלכה כחכמים: 
+
+
+Mishnah 10
+
+משפלת. הקופה אשר יוליכו בה הזבל אל השדות ודמיונה מפורסמת ואנחנו נקרא אותו זנביל וכאשר נפחתה מלקבל רמונים לפי מה שקדם הנה כבר נטהרה רצה לומר שחזרה בלתי מקבלת טומאה ורבי מאיר אומר שאע"פ שלא תטמא במת היא תטמא במדרס לפי שראויה למשכב וחכמים אומרים שטומאת מדרס דמיון ההריסה לזה הכלי אמנם היה כלי בכונה טמא מת והשיגה טומאת מדרס רצה לומר שהוא גם כן יטמא במדרס וכאשר בטל העיקר ואמרנו שהוא לא יטמא במת כי לא נשאר כלי הנה לא יטמא ג"כ במדרס וזה הולך על השרש אשר יתבאר בששי מנדה והוא אמרם כל הטמא מדרס טמא טמא מת ויש שטמא טמא מת ואינו טמא מדרס הנה כבר התבאר שטומאת מת עיקר והלכה כחכמים: 
+
+
+Chapter 20
+
+
+
+Mishnah 1
+
+כבר קדם ביאורנו שהכרים מעור והשקין מהשיער יעשו ממנו ומרצופין הן הכלים אשר ישימו בו הסחורות במדינות וצורתן מפורסמות ואמר שאלו הכלים אשר ישבו עליהן והן שלימים בלתי שנקבו הנה הוא כאילו נעשו מתחלת ענינם לשני דברים יחד להיותן מכלי קבול ולישב עליהן ולזה כאשר נפחתו ויצאו מדין כלי קבול ונטהרו מטומאת שרץ הנה נשארו בדין המשכב ויטמאו במדרס. עוד זכר מין אחד מהכלים של עור שהן נעשין לקבול ונתן בה שיעור ואמר כי כאשר היה הכלי ממנו מחזיק כך הנה הוא ראוי למשכב ואפשר לישב עליו ולזה יהיה טמא מדרס אבל כל מה שהוא שלם ומקבל אולם אם נפחת הנה לא יטמא במדרס הזב והטעם בזה ששורש עשייתו אמנם הוא לקבול וקרא אותו לגדלו שהוא נאות למושב ולזה יהיה טמא מדרס וכאשר ניקב בטל העיקר וחזר שלא יקרא כלי קבול וג"כ הוסר מה שהשיגהו מטומאת מדרס לפי מה שהתבאר בפרק קודם זה הנה כבר התבאר כונת ההלכה ולא נשאר זולת ביאור השמות: קלוסטור. סל יתלה בראש הבהמה בו השעורים הניזון ממנו: ותורמיל. תרגום ילקוט והוא אשר ישים בו הרועה מזונותיו ויתלה אותו בצוארו: כריסית. שק קטן: והחמת. הנוד: ומזודה. הוא כלי של עור ישימו בו הולכי דרכים מזונותיהן ותרגום צידה זוודין: והרבצל. מזה המין ג"כ ואין הלכה כר' יהודה: 
+
+
+Mishnah 2
+
+חמת חלילין. הוא נוד המזמרים ואין ראוי לישב עליו ולזה לא יטמא במדרס הזב כמו שהשרשנו פעמים: עריבת הפיסונות. היא עריבת הבנאים ילושו בו הגיפסיון בש"א שכבר נעשה לקבל ויכוננוהו לישיבה א"כ הוא ראוי למשכב ולזה יטמא במדרס הזב וב"ה אומרים שאינו ראוי לישיבה א"כ לא יטמא במדרס הזב ואמנם יטמא בטומאת מת להיותו כלי מעשה ויחזור אב הטומאה במת לפי מה שהשרשנו בפתיחה עוד חזר אל הבדל אחר ואמר שהעריבה ר"ל עריבת העץ כאשר היתה מחזקת משני לוגין עד ט' קבין והן ל"ו לוגים ואחר ניקבה הנה היא אז אינה ראויה ללוש בה וראויה לכפותה ולישב עליה ולזה טמאה במדרס הנה שהיא ראויה למשכב לבד ולא תטמא במת מפני שהיא כבר נפסדה מדין הכלים ואם עזבוה במים עד שנסתם הנקב כמו שיקרה לקצת מיני העצים שיתפחו במים הנה כבר שבה כלי ותטמא אז טומאת מת ולא תטמא אז במשכב הזב לפי שהיא אז עריבת הלישה ולא תעשה עריבת הלישה לישב עליה ולא תהיה משכב והוא אמרם בהש"ס (שבת דף נט.) אומרים במדרס עמוד ונעשה מלאכתנו כלומר כי כאשר ישב הזב על כלי לא יעשה לישיבה אלא לשימוש אחר עד שנאמר לו קום מזאת העריבה ונלוש בה הנה היא לא תחזור משכב אבל אם נגע בה גופו יהיה דינה דין כלים שנגע בהן הזב אשר הן ראשון לא אב ושמור אלו הענינים ואני אבאר זה השרש בהלכה של אחר זה עוד אמר שאם שם זאת העריבה במקום שנושב רוח מזרחית ואבד אותה ופתח הסדיקה חזרה כמו שהיתה שתטמא במדרס הזב ולא תטמא במת מפנים אשר זכרנו והשמיענו זאת ההלכה כי כאשר נסתם הסדק במים כאשר נתפח העץ נחשבהו סתום וישוב כלי קבול וכאשר הסכימו בזה השרש אשר זכרנו והוא שכלי עץ המקבלין כאשר היו שלימים ויוכשרו למה שנעשו לו לא יטמאו משום משכב והנה כאשר נשברו וחזרו שלא הוכשרו למה שנעשו לו ויטהרו מטומאת מת וחזרו אז ראוין למשכב יטמאו במדרס הזב אמר על זה השרש זה חומר בשירי כלי עץ מבתחלתן הביא במשל אלו הענינים כלי נצרים לפי שבתחלת עשייתן לא יקבלו טומאה עד שתשלם שפת הכלי ובסופן כאשר נשרו שפתותיהן אע"פ שלא נשאר מהן אלא שיעור מועט הנה הן יקבלו טומאה והוא אומרו כל שהן הנה גם זה חמור בסופו מבתחלתו: וכלי נצרים. הן הכלים אשר יעשו מהקנים הדקים כמו הסלים וכיוצא בהן וכבר קדם לך בפ' ט"ז שסלים של עץ משיחסם ואז יקבלו טומאה וביארנו שם שענין יחסם עשיית שפת הכלים העגולה בפי הכלי: 
+
+
+Mishnah 3
+
+חבור לטומאה בשעת מלאכה. ר"ל כאשר יבקע בזה הקורדום יהיה זה המקל חבור ואם נגע אז שרץ במקל כבר נטמא הקורדום כולו אולם שלא בשעת המלאכה הנה אינו חבור ואם נגע שרץ במקל לא נטמא הקורדום כי איננו ידו כ"א ע"ד השמוש: ודיוסטר. היא מלה מורכבת פירוש דיו סטר וכבר ביארנו פעמים שדיו שנים וסטר צד מאמרו ולסטר משכנא וביאור חבור המלה בעל שני צדדים והן שני כלים אשר יעשו מעץ יתחבר אחד מהן בשני בעת המלאכה לבד ואשר יחברם הוא מסמר ארוך וירכב בנקב שלהן בעת חבורן וזה הכלי היה אצלם מן כלי האורגין ועל זה המסמר הארוך היו משימים השתי או הערב ובתוספ' [שם פ"א] אמרו מסמר שנתנו בדיוסטר להיות מיסך עליו עוד אמר שאם קבע זה הדיוסטר בחתיכת עץ והוא אמרו קבעו בכלונס הוא נס גדול כמו שקדם במדות (פ"ג) באמרם כלונסות של ארז הנה כאשר נתחבר נטמא הדיוסטר בכללו כאשר נגעה באחד מחלקיו אחר שקבעו בעץ שב בדמיון כלי אחר אבל אין זה הדיוסטר בכללו חבור לזה העץ אשר תקע איתו בו עד אשר נאמר כי כאשר נגע שרץ בקצה זה העץ נטמא הדיוסטר אשר בחלק השני כי זה העץ לא יטמא לפי שאינו כלי כלל וזהו ענין אמרו אינו חבור לו ר"ל שהדיוסטר הקבוע חבור לזולתה אשר נקבע בו ואם נמצא בקצה זה הכלונס דיוסטר אשר הוא כלי בקצה העץ ומעצם העץ הנה לא יטמא מן העץ זולת מה שקרב מן הכלי ממה שיצטרך אליו הכלי ויעמוד צורתו אם נחתך מן העץ. עוד חזר אל כסא אשר יטמא במשכב הזב בלא ספק לפי שהוא נעשה לישיבה ואמר כסא שקבעו בכלונס טמא ר"ל שהוא יטמא במדרס כמו שהיה קודם ואינו חבור ר"ל כי כאשר ישב הזב על העץ לא יטמא הכסא לפי שהכלונס לא יטמא כמו שזכרנו איך שתגיע אליו הטומאה ואם שם בקצה העץ כסא מעצם הכסא הנה לא יטמא ג"כ רק הכסא לבד כאשר דרס עליו הזב ואם תקע כסא בקצה המעצר אשר יעצרו בו הזיתים והוא אשר תקרא קורת בית הבד הנה הכסא טמא גם כן ואינו חבור אולם אם נעשה מקצה זה העץ כסא והיה הכסא מעצם קורת בית הבד הנה זה הכסא כאשר דרס עליו הזב לא ישוב משכב וזה שהשרש אצלנו כמו שקדם שהזב כאשר ישב על דבר שהוא ראוי למושב אבל זה הדבר הוא כלי לשמוש אחר כגון שיקח מדה מן המדות או עריבת עץ והדומה לזה ויהפכה וישב עליה הנה אין ספק שזה הכלי אשר ישב עליו הוא ראוי לישיבה אבל לא נעשה לזה כלל כי לא נעשה המדה כ"א למוד בה והעריבה כ"א ללוש בה ולזה אפשר שנאמר לזב כאשר ישב על כלי מאלו הכלים קום מזאת המדה ונמוד בה או קום מזאת העריבה ונלוש בה וכן ג"כ נאמר לו בכאן קום מזה העץ ונעצור בו הזיתים ואם היה הכסא אשר בקצהו אמנם נעשה לישיבה אבל להיותו מעצם העץ והעץ עצמו אפשר שנאמר לו בו עמוד ונעשה מלאכתנו הנה זה הכסא לא יטמא משום מושב ואל זה הענין כיון ביאור זאת ההלכה. ואשוב אל שלימות ביאור זה השורש והוא שכל מה שלא נעשה מתחלת ענינו לישיבה אם ישב עליו הזב נוכל לומר לו קום מזה הכלי ונעשה בו זה השימוש הפלוני בלתי הישיבה עליו הנה הוא לא יטמא משום משכב ומושב והשרש אצלנו אומרים בזב עמוד ונעשה מלאכתנו ואמר בזב כל המשכב אשר ישכב עליו הזב יטמא וכל הכלי אשר ישב עליו הזב יטמא ואמר בת"כ אשר ישב עליו יכול אפילו ישב על האבן ועל הקורה ת"ל כלי לא אבן ולא קורה אוציא את אלו ולא אוציא כלי גללים ושל אבנים ושל אדמה ת"ל הכלי כלי המיוחד ר"ל המיוחד לקבל טומאה והכלים אשר יעשו מאלו הג' מינים לא יטמאו כלל כמו שקדם ביאורו. עוד אמר שם אין לי אלא כסא וספסל וקתדרא המיוחדים מנין תיבת הבלנים תיבה שפתחה מצדה עריבה משני לוגין ועד ט' קבין שנסדקה ואינו יכול לרחוץ בה רגלו אחת ת"ל וכל הכלי ריבה יכול אפילו כפה סאה וישב עליה תרקב וישב עליו ת"ל אשר ישב המיוחד לישיבה לא שאומרים לו עמוד ונעשה מלאכתנו ושמור זה השרש ולא נצטרך לכפלו במה שעתיד שכבר הפלגנו בביאורו ובפירושו: 
+
+
+Mishnah 4
+
+עד שיקצע. עד שיחתוך קצוותיה וישוה אותם לישיבה ויהיה שם מעשה. אולם מחשבה לבד הנה לא תועיל בה ואחר זה השווי תהיה ראוי למושב: אע"פ שקבעה בכותל טמאה. ר"ל בטומאת שרץ לפי שהכלי אשר יקבל טומאה כפי צורתו כאשר נקבע בכותל או בארץ הנה הוא יקבל טומאה כמו שהוא לפי דעת חכמים כמו שהתבאר מדעתם בט"ו מזאת המסכתא גבי דף של נחתומים וכן בסוף חגיגה (דף כז.) והלכה כחכמים ואמנם יהיה המחובר לקרקע כקרקע ולא יקבל טומאה אצל חכמים כאשר נעשה זה הדבר מתחלתו בקרקע או נעשה לשמש את הקרקע כמו שקדם: 
+
+
+Mishnah 5
+
+נבאר אמתת שם הנדבך כי כבר נפל בו רעיון רב לרבים וזה כי לבנאים שני לוחות באורך כל <small>[צ"ל לוח]</small> רוח כמו ו' אמות ובגבהם קרוב משני אמות ויעמידו לוח בכאן ולוח בכאן וביניהם מן המרחק שיעור אשר ירצו שישימו עובי הכותל עוד ימשכו ביניהן שני עצים ויקשרו אותן בקישורים עוד ישפכו העפר בין שתי הלוחות ויכו בכשילין עד שיגבה הכותל ויקראו זה הבנאין אלטפיא"ה וכל אחד מאלו הלוחות יקרא נדבך. ובזבים (פ"ה מ"ב) אמרו אצבעו של זב תחת הנדבך ר"ל תחת זה הלוח ואמרם (ברכות דף טז.) האומנים קורין בראש הנדבך ר"ל על הכותל שבין שני הנדבכין כאשר ידביקוהו כמו שבארנו וכופת הוא חתיכת עץ בלתי חלקה יקבעו בכותל וידביקו עליה הטאפיא לקשור שני הכותלים קצתה בקצתה ויקראו זה העץ אשר יקבעו בכותלים הבנאים הקשר להיותו קושר הכתלים ויתקיימו קצתם בקצתם ולו שני קשתות והוא דומה לכסא ואמר כי כאשר קבעו בראש הכותל ולא בנה עליו וישב עליו הזב טימא אותם על השרש אשר בארנו בכאן בזה הפרק באמרו אע"פ שקבעה בכותל וכן אם בנה למעלה ולא קבעה וישב הזב על הבנין נטמא הכסא לפי מה שבארתי לך בראש זאת המסכתא שהזב מטמא המשכב ואע"פ שהיה המשכב תחת אבן מסמא ואם קבעה ובנה עליה והגיע בין שני הכותלים הנה כבר חזר מכלל הכותל וחלק מחלקיו ולא יטמא וזה הדין בעצמו במפץ והוא מן גמי או קנה והדומה לו מן המחצלאות אשר יעשו מהן עליה או תקרה כאשר נתנו אותו על הקורות וקבעוהו ולא השליכו עליו הטיט והאבנים והוא אשר יקרא מעזיבה או נתנו עליו הטיט והאבנים והשלימו השטח ולא קבעוהו עם הקורות הנה הוא גם כן יטמא מן תחת השטח כאשר ישב על השטח כמו שהשרשנו ודע שהאריגות אשר יארגו מהקנים והאמרינש והדומה להן ויעשה מהן מחצלת ושטחים הן אשר יקראו מפץ ולזה המפץ דין ייחד בו ביאורו הש"ס והנני עתיד לבאר זה במקומו בפ' (צ"ל בפ' כ"ד מ"י) כ"ג מזאת המסכתא: אם כדרך קבלתה. שקבעה בקרקעית התיבה או המגדל ושלא כדרך קבלתה שקבעה באחד מן הצדדים או קבע צד הכלי בקרקע התיבה אשר אין ראוי שיושם בו דבר ויקבלהו כאשר ימלא המגדל או התיבה: 
+
+Mishnah 6
+
+סדין. הוא הרדיד הקטן אשר יקנחו בו האנשים ושמו המפורסם במערב אחר"ס ובמצרים ערצ"י: וילוך. המסך ומבואר שהמסך תטמא במת לפי שהוא מכלל הבגדים ולא יטמא במדרס הזב ושיהיה משכב לפי שהוא לא נעשה לשכיבה כמו שהתבאר בזה הפרק: עוד שאל ואמר מאימתי היא טהרתו רוצה לומר מתי תסור ממנה טומאת מדרס ולא ישאר אב הטומאה ויהיה מוכן לטומאת מת והדומה לה כדין כל מסך ואמרו בית שמאי משיתבר רוצה לומר כאשר ישברוהו בחוט באורך ורוחב כמו שיעשו במסך ובית הלל אומרים כאשר יקשרו בו לולאות אשר יתלה בהן ורבי עקיבא אומר מעת שיתלו אותו על השער או על המטה והלכה כבית הלל וכבר יראה מן התוספתא שאמרו בכאן טהור מן המדרס אבל טמא טמא מת ענינו שזה הוילון לא ישאר אב הטומאה כמו שהיה ר"ל משכב אבל ישוב כמו כלי שנטמא בטמא מת שהוא ראשון ויהיה זה המאמר כמו המאמר אשר נבאר בכ"ז מזאת המסכת והוא אמרם וסדין שהוא טמא מדרס ועשאו וילון טהור מן המדרס אבל טמא מגע מדרס ר"ל שהוא ירד מדרגה וישוב ראשון כמו כלי שנגע במדרס וכן בכאן אמר שהוא ישוב כמו כלים אשר נטמאו במת כאשר נגעו במדרס ישובו ראשון לפי מה שהשרשנו וזהו לשון התוספתא בזה סדין שהוא טמא מדרס ועשאו וילון הרי הוא כטמא מת המקבל טומאת מדרס ושני המאמרים יחד אמתיים לפי שזה הוילון הוא יקבל טומאת מת בעתיד והוא ג"כ בדמיון כלים שנגעו במדרס כמו שהתבאר במקומו ואשר יתוקן על זה השרש הוא שיהיה אמרו סדין שהוא טמא מדרס שיעורו שהוא ראוי להיות מדרס עשאו וילון טהור מלעשות מדרס ועדיין הוא ראוי ליטמא במת וזה השיעור הוא האמת: 
+
+
+Mishnah 7
+
+כבר ידעת שהמחצלת היא המחצלת העשויה בקנים וחבלים והדומה להן ויטמאו במשכב הזב לפי מה שבארנו בסוף י"ז מזו המסכת ואמר בכאן כי כאשר משך הקנים על אורך המחצלת שהיא אינה ראויה אז למשכב והוא אמרו טהורה וחכ"א עד שימשוך הקנים עליו משלשה צדדים על דמיון הכ"ף והוא אמרו כמין כי ואז תהיה טהורה ולא תטמא במשכב הזב ורוצה בכאן באמרו כמין כי כמין כ"ף יונית כמו שבארנו במנחות <small>[צ"ל דף עד ע"ב ושם בפי' המשנה באר כמין כף יונות שהיא כן ותחסר הצורה.]</small>. (כד) וכאשר משך הקנה על רחבה והיו הקנים קרובים אין בין האחד והשני ד' טפחים אשר הוא שיעור מקום ואין ראוי לישב בין כל שני קנים מהן הנה היא טהורה שאלו הקנים ימנעו הישיבה עליהן ויוציאוה מגדר המשכב וכאשר נחלקה לרחבה אמר רבי יהודה שהיא אז לא תטמא במשכב הזב כאשר נשברו הקנים שלה בחצי: ראשי מעדנים. הן קצות הקשרים הגדולים אשר יקשרו בקצות החבל אשר יארגו בם המחצלאות ויחבר הקנים או האמרינש שלה קצתם עם קצתם וכן הוא פירוש פסוק (שמואל א ט״ו:ל״ב) וילך אליו אגג מעדנות פי' מקושר הידים וזה נגזר מאמרו (איוב ל״ח:ל״א) התקשר מעדנות כימה וכאשר התירו קצות החבל הנה כבר נשרו כולן ושבו בדמיון קנים מפורדים ולזה לא תטמא במדרס הזב: ואם נחלקה על ארכה. ושבה חלקה אם נשאר ממנה ברחבה ששה טפחים ויהיה עליה שלשה החבלים מקושרים הקצוות (כזה) הנה כן יטמאו במדרס הזב ואם נשאר ממנו פחות הנה הן לא יטמאו ובתוספתא אמר ואם מתחלה עשאה לכך אפילו פחות מכאן טמאות ואמנם זה השיעור הנזכר בכאן הוא בשירי מחצלת וכבר בארנו שהקנוב הוא חתוך הקצוות היוצאין מהאריגה והנה היא תטמא במשכב הזב ואין הלכה כר"י והלכה כחכמים: 
+
+Chapter 21
+
+
+
+Mishnah 1
+
+נבאר השמות מזאת ההלכה ואחר נגיד עניניה ונאמר כי האורגים יעמידו להן שתי קורות אחד ממעל להן ועליה כרוך השתי והשניה קרובה לארץ וכל מה שיארגו מן הבגד כרוך עליה והשתי נמשך בין שתי הקורות שם הקורה העליונה נקרא כובד העליון ושם השפלה כובד התחתון: ונירים. הן חוטין הארוגים על הקנה אשר בעבירה יגבהו קצת החוטין ויעשו דרך ילך בו האריג בחוט: וקירוס. הוא כמו מסרק אשר יכו בו האריגה ויחברו בו החוטין: וחוט שהעבירו על גבי הארגמן. הוא החוט הנדבק ביריעה כונת הרוקם להעזר בו בהתכנס רקם היריעה בארגמן וכאשר השליך האורג החוט והכה במסרק ונשאר קצת החוט היוצא משפת היריעה וזה החוט יקרא עירה מענין תלייה לפי שהעירה הוא הנתלה הדבק ואם היה כונת האורג שיעזוב זה החוט יוצא משפת הבגד וישליך חוט אחר זולתה הוא עירה שאינו עתיד להחזירה ואם היה כונתו שישוב זה החוט בעצמו באריגת הבגד מהצד האחר כמו שיעשה האורג תמיד שהוא ישוב החוט מיד ליד הנה זה החוט יקרא עירה שהוא עתיד להחזירה: ונפש המסכת. הוא חוט הערב אשר ילך בתוך האריגה בין חוט השתי קודם שיכה במסרק ויחבר אותו אל הארוג מהבגד: ובשתי העומד. הוא השתי הנמשך בין שתי הקורות: וכפול שהעבירו על גבי ארגמן. הוא חוט המוכפל המחובר ביריעה אשר ירקם בו הרוקם עם הארגמן: ואימה. הארג אשר בארך המסרק אשר עליה המטוה כפול ולזה תקרא אלריב"ה אימה לכפילת הפשתן עליה ועם זה המטוה אשר על המסרק יאמר צמר שעל האימה ובתנאי שיהיה ג"כ מחובר בארג: ואשוויה. הכוש אשר עליו המטוה אשר ירקמו בו והוא מחובר בבגד: ופיקה. כוש קטן יוכפל עליו המטוה עד שישוב כמין כדור וכל זמן שנשאר מהמטוה כפול על הפיקה הוא אמרו עד שלא פירעה וכאשר הוסר המטוה ממנה עד שנתגלה ונראה הוא אמרו משפירעה ופירעה הוא הגלוי כי פרעה אהרן וזהו באור אלו השמות ואמנם ענין זאת ההלכה הוא מה שאפרש וזה שהשרש אצלנו שלא יטמא בשאר טומאות זולת הצרעת אם לא הארוג לבד למאמר יתברך (ויקרא י״א:ל״ב) או בגד או עור עד שיהיה בגד ואמרו מה בגד טווי ואריג אף כל טווי ואריג ואם היה הבגד בעת אריגתו ונטמא ממנו במת כבר נטמא וכבר בארנו דין בגד שנטמא במת מהו בפתיחת דברינו ואמרנו כי כאשר יגע באחד מכלי הטומאה או בחוטין הנדבקים באריגה כדין אשר יגע בדבר המחובר חבור חזק נטמאה וכאילו כבר נגע בבגד שנטמא ודין כאשר נגע במה שהוא חוץ לבגד הארוג ואינו מחובר בו כמו העץ והנייר והמסרק או במה שהוא מחובר אבל הוא בלתי נאות עליו כמו עירה שאינה עתיד להחזירה שהוא כמי שלא נגעו בבגד שנטמא במת: 
+
+
+Mishnah 2
+
+הכונה בזאת ההלכה כמו כונת אשר לפניה ולזה שהוא יאמר כי כאשר נטמאה העגלה או המחרישה או הדברים המחוברים בהן יחשב כמו הדבר אשר נטמא וכבר בארנו בפרק י"ד מזאת המסכתא העול והקטרב שהן מכלי העגלות וציירנו זה. ועין הוא הטבעת אשר תעשה מהבגד הנכנס בצואר הבהמה כדי שלא תתנגע בקצות הקטרב: ועבות. הדבר אשר ימשיכו בו העגלה ותתקשר בהן: וחרב. עץ דמיון סייף ניתן בעץ המחרישה מחובר בו והוא אשר בו יחזיק המחרשת בידו: וכורך. הוא עץ המעוות אשר ירכיבו בו והוא דומה למרכב האדם והוא אשר יתפשט עם שטח הארץ ולזה תקרא כורך: וביצול. הוא בית יד המרכב במחרישה אשר יטה בה המחרישה כאשר ירצה והוא נגזר מתרגום (שמות כג) לא תטה אשר הוא לא תצלי: ועין של מתכת. טבעת ברזל: ולחיים. שני עצים בקצה העול: ועריים. אלתא אקאת ואין הלכה כר' יהודה: 
+
+
+Mishnah 3
+
+תמונת המגירה מפורסמת ממה שאבאר שני עצים הנצבים אשר יחזיקו היד בכל אחד מהן בעת שינסרו יקרא כל אחד מהן יד מגירה וחוט השיער אשר יקשרו בו המגירה בעליונו שני העצים הנצבי' הוא אשר יקרא חוט ומשיחה לפי שהוא כבר היה חוט וכבר יהיה משיחה והעץ הארוך אשר באמצע אלו שני העצים והוא על ארך ברזל המגירה הוא אשר יקרא אמה וכן בקצות הברזל שני עצים נמשכים קטנים יקראו סניפין והן יסבבו בשני העצים הנצבים בעץ שלישי וגם כן מחודד יפתולו בו החוט אשר ממעל שני העצים עד שתתקיים ותתחזק קצתו בעץ האמצעי הנקרא אמה וזה כולו מבואר מצורת המגירה: ומכבש של חרש. הוא כלי אשר יעמידו בו הנגרים העצים העקומים. וקשתנית קשת המקבת שאוחז ידו עליו בעת שנוקב: ומסר גדול. צורתו ג"כ ידועה וזה שיעשה מרובע ארוך מעץ דק והמגירה באמצע וזה המרובע יקרא מלבן של מסר הגדול: ואמרו ביתר ובקשת. ירצה בו אם נטמא החץ והוא על הקשת הנה אשר יגע ביתר או בקשת טהור והוא אמרו אף על פי שמתוחה טהורה ואע"פ שהיתה הקשת והחץ בו: ואישות. מין מהחגב והיא בריה שאין לה עינים כמו שביארנו במו"ק (דף ו:) ותהיה גם כן בקשת ויתר ובו חץ ברזל ואמר כי כאשר נטמא חץ הברזל הנה המצודה טהור לפי שלא יתחבר בין החץ והקשת ור' יהודה אומר שכל מה שתהיה בקשת מיתר הנה הציידין כולן תטמאו בהטמאות החץ ואין הלכה כרבי יהודה: 
+
+
+Chapter 22
+
+
+
+Mishnah 1
+
+דלופקי. הוא שולחן מוכן לשתיה והוא ארוך ובו מקומות לכלי היין ולכלי הפירות ותקרא אצלנו מנקלה: ושיש. אבן גלל והמבואר שאם חיפן כולן בשיש ולא יניחו ממנו מקום שהן טהורים לפי שהכלים המכוסים לא יקבלו טומאה כמו שביארנו ואין הל' כר"י: 
+
+
+Mishnah 2
+
+אמר כי כאשר הוסר מהשלחן אחד מן השלש רגלים אשר לו הנה הוא אינו ראוי לאכול עליו ואם נטלו כולן הנה ראוי לאכול עליו כמו טבלא כשחישב עליו והוא יקבל טומאה ור"י אומר שלא תצטרך למחשבה כל זמן שתכשר לאכול עליו הנה הוא יקבל טומאה וכן הדין בדלופקי: 
+
+
+Mishnah 3
+
+כסא וספסל ודרגש ושרפרף. כולן מינים מהכסא התחלפו שמותם לפי התחלף תמונתן וגדולתן וקטנותן: וקתדרא. תיבה מעץ ישבו בתוכה הנשים שמותם טמאריי"ה ואמר ניטל אחד מראשיו רוצה לומר אחד מהצדדין אשר אצל ראש הכסא: 
+
+
+Mishnah 4
+
+כסא הכלה. הוא המחופה באבנים ודומיהן והוא אשר יקראוהו חפוי וכאשר הוסר ממנו הרי הוא כאילו נשבר ולזה לא יטמא מדרס וב"ש אומרים שהוא כסא עץ וראוי לישב עליו ולזה טמא מדרס ואע"פ שהוסר החפוי: מלבן של כסא. הוא מרובע יורכב על הכסא וישב למעלה ואמרו <small>[צ"ל ואמר שמאי]</small> ב"ש שהוא יטמא מדרס כשישב עליו ואם לא ישב עליו לבדו הנה אם קבעו כסא בעריבה הוא טהור ולא יטמא במדרס לחבורו בעריבה אשר לא תטמא במדרס כמו שביארנו בפרק עשרים ואמר שמאי שאפילו היה הכסא מעריבה ר"ל שנמצא עם העריבה מעץ אחד הנה הוא טמא מדרס אם ישב עליו ואין הלכה כשמאי: 
+
+Mishnah 5
+
+כאשר לא יהיו חפויו בולטים על שטח הכסא אבל שוין עמו הנה הוא טמא מדרס ואפילו הוסרו קצת החפוים לפי שיהפכוהו על פניו וישבו עליו הפוך כמו שהראתי לך קודם כאשר לא היו חפויו בולטין עד שימנעו מלהפוך אותו על פניו: 
+
+
+Mishnah 6
+
+זאת התמונה מהחפוי מפורסם אצלם והיה להן יוצא ובא הוא בתוך החפוי וחפוים רבים יוצאים מזה והן חפוייו החצונים ומתמונתו הוא מבואר כי כאשר ישאר אחד מן החפויין הנה נשאר בתמונתו ולזה יטמא מדרס ור"ש יתנה כשישאר מן החפוי הפנימי והוא רחב טפח ואין הלכה כר"ש: 
+
+
+Mishnah 7
+
+ידוע שהכסא אמנם נעשה לישב עליו והוא העיקר ואמנם יטמא במדרס הזב וכאשר בטל ממנו זה הענין יטהר מן המדרס בהסרת החפויין ואע"פ שנשאר בו בית קבול שהוא לא יטמא משום כלי קבול כשלא נעשה להיות כלי קבול הנה כבר בטל ממנו עיקר הדבר אשר נעשה בעבורו והוא המושב ואיך ישאר בו דין המתחדש בו והיותו כלי קבול ואין הלכה כרבי עקיבא והלכה כר' יהודה לפי שהכל הולך על השרשים אשר קדמו לחכמים בפ' י"ט: 
+
+
+Mishnah 8
+
+זאת השידה היא המוכנת לה בית קבול בעליונה ובו בית קבול בשפלותה: והדפין. הן הדפין אשר בצדדין: וישיבת הסתת. המקום אשר ישב בו המסתת והוא יכין לו מקום ישב בו בקצה העץ ואבן על הקצה האחר והלכה כחכמים: 
+
+
+Mishnah 9
+
+כבר ביארנו כופת שהיא חתיכת עץ ואמר כי כאשר יוקח זה העץ וסרקו או כרכמו לעשות ממנו פני הכותל הנה הוא כאשר היה לו צורת כלי ויטמא כמו שיטמא כלי עץ וחכמים אומרים שהוא לא יהיה מכלל הכלים בעבור הכרכום לבדו עד שיחוק בו מעט שישתמש בו ואז תהיה כלי וכבר ביארנו בפרק כ' שהסל והכלכלה והדומה אליה לא תטמא משום מושב ואמר כי כאשר מלאוהו מוכין והן חתיכות צמר ופשתן ותיקנן והאחד ממנו מוך עוד ארג סבכה ע"פ זה הסל או הכלכלה אז יהיה ראוי למושב ויטמא מדרס ותרגום סבכה סרדא והלכה כחכמים: 
+
+
+Mishnah 10
+
+אסלה. כדור מברזל ובו מקום ישבו עליו בעת הצורך לבית הכסא ועליו כסוי מעור יכוסה בו: וטרסקל. סל קטן ולו חפוי מעור ג"כ מחובר וכאשר הוסר הכסוי ישאר בלתי אינו ראוי לדבר לא שישב עליו לקטנותו ולא לשום בו דבר להעדר הצדדין: וכסא המרחצאות. הם משיש ואמר שהוא אם היה לוח משיש ולו שני רגלים מעץ וישב הזב על זה הכסא שהוא יטמא ר"ל שרגליו יהיו משכב עם היות השיש עצמו לא יטמא ואם היה אחד משני הרגלים של שיש ג"כ הנה הכל טהור לפי שהוא כסא של אבן: ואמרו ששיגמן כמו מאמר ששעמן ושעם הוא הגמי והכונה בזה כי כאשר נמשכו עד שש?ו לוח אחד והבלנין ישבו עליהן והמים ילכו תחתיהן אומרי' חכמים שהן לא יטמאו במדרס הזב באשר עשייתם הוא לילך המים תחתיהן ויעשה מן הקני' והקני' יגביהן ויעשו ג"כ מן גמי ישליכו עליו הבגדים וידליקו האש בקטורים עד שיתקטרו הבגדים ושמו בל' ערב קנקלין ושמו המפורסם במצרים אלמיש"ן ואם היו בו שני מקומות יקבלו הבגדים ישוב ככלי קבול ואם היה עשוי ככוורת והוא שתהיה עוברת משני הצדדין הנה הוא לא יטמא והלכה כחכמים: 
+
+
+Chapter 23
+
+
+
+Mishnah 1
+
+כדור. הוא הכדור ישחקו בוי ואימום. הוא דפוס של מנעל: וקמיע ותפילין ידועים. ואלו המנויין כולן חיצוניהן מעור ובתוך הכדור סובין או מוכין וכן האימום ובתוך הקמיע והתפילין בתים הכתובות בו. ואמר כי כאשר הכלי נגע במת והיה זה הכלי אב הטומאה אחר נקרע העור הנה אשר יגע בדבר אשר הוא תוך העור טהור לפי שאינו מעצם הכלי ולא מחובר אליו: ואוכף. הוא דמיון המרדע מפורסם הצורה וירכבו עליו: 
+
+
+Mishnah 2
+
+לשון התורה בזב וכל המרכב אשר ירכב עליו הזב יטמא (ויקרא ט״ו:ט׳) הנה הוא ימנה הדברים אשר ירכב עליו הזב ואע"פ שיש בינו ובינם מסכים הרבה הנה הוא יטמאם ויתחייב להן דיני המרכב כאשר הן נעשים לרכיבה: וזריז האשקלוני. הוא חגורה רחבה תרגום ויחבש וזריז: ועביט. עגלה יעשו על גב הגמל וירכבו עליו תרגום (בראשית ל״א:ל״ד) בכר הגמל בעביטא דגמלא: וטפיטן של סוס. סרג אלפרס ואמר ר' יוסי שהטפיטן לא יהיה מרכב הזב אבל אמנם יהיה מושב שלא נעשה לרכיבה אלא לעמוד עליו וכבר ביארנו בפ"ק שמנה עשר שהזב כאשר עומד על דבר אשר יטמא במדרס הזב הנה ישימהו מושב: וקומפון. שדה ששוחקים בו המלכים שמו בלשון יון קומפון ובלשון לעז קמפי אולם אוכף הנאקה. הנה הוא יטמא משום מושב והוא ענין אמרו טמא לפי שהוא ישב עליו ואין הלכה כר' יוסי: 
+
+
+Mishnah 3
+
+בעבור שקדם מחלוקת בין ר' יוסי וחכמים בטפיטן של סוס אם הוא מרכב או מושב וכן אמרנו באוכף של נאקה שהוא מושב לא מרכב שאל ואמר מה בין מרכב למושב שזה אב הטומאה וזה אב הטומאה ואמר שהמרכב חלק מגעו ממשאו לפי שהאדם אשר יגע במרכב הזב יטמא ולא יטמא בגדים בשעת מגעו ואשר ישאהו הוא טמא ומטמא בגדים בשעת נשיאותו אולם המושב שוה בו הנגיעה והמשא שהוא מטמא בגדים וכבר הקדמתי אלו השרשים כולן וביארנו ראייתם בפתיחת דברינו בזאת המסכתא עם הפרק הראשון ממנו ואנחנו נבאר זה ג"כ בזבין: והתפית. הן עצים ישימו אותן על גבי החמור ויעתקו עליהן המשואות ואי אפשר לאדם לרכוב עליו אם לא בשנוי נקביו או בהסרת העצים אשר בין הנקבים ושם זאת התמונה האוכף הפרסי: 
+
+
+Mishnah 4
+
+הרי אלו טמאים מדרס. ואע"פ שלא נעשו לישב עליהן ואמנם נעשו בחק המת אשר אין לו משכב ומושב כמו שביארנו בפתיחת דברינו: ומשבר של חיה. הוא הכסא אשר יעשה לאשה ההרה לישב עליו אצל הלידה כמו (ישעיהו ל״ז:ג׳) כי באו בנים עד משבר: שהוא כורם עליו. ישים עליו הבגדים עד שיהו מקופלים ואין הלכה כר' יוסי: 
+
+
+Mishnah 5
+
+חרם. שם השבכה אשר יצודו בו הדגים וכן רשתות ומכמרות שם סבכות הציידים והן כולן מל' עברית. אמר (חבקוק א׳:ט״ו) יגורהו בחרמו ויאספהו במכמרתו ואמר (איכה א׳:י״ג) פרש רשת: וזוטו. הוא שפת הסבכה והוא מקום דומה לכלי צר הפה מאד והוא בדמיון בגד ולזה הוא טמא: ומדף. הוא לוח מסובך מעץ ובזה העץ מסובך דבר יחזיק בה הצייד מרחוק וכאשר ינוח העוף בזה הכלי ינתק החוט ויפול עליו זה הלוח: פלצור. הוא מעץ ג"כ יצודו בו העופות: ומצודות הסכרים. מצודות יפסיקו המים בימים עד שיתקבצו שם הדגים ואחר יוציאו המים וישארו שם הדגים וזאת המצודה צורות מפורסמות אצלן ויקראו סכרים להיות חותכים דרך המים וסוכרין מעבריהן כמו (בראשית ח׳:ב׳) ויסכרו מעינות תהום: והאקון. הוא הסל אשר יצודו בו הדגים והוא מפורסם אצל הכל: והרטוב. מכלי ציידי העופות והוא מכלי עץ: והכלוב. הוא גאביא"ה בלע"ז מלשון ככלוב מלא עוף (ירמיהו ה׳:כ״ז): 
+
+
+Chapter 24
+
+
+
+Mishnah 1
+
+לא יעלם ממך בכל זה הפרק השרש אשר קדם זכרו והוא אמרם כל הטמא מדרס טמא טמא מת וכן כאשר תשמע תמיד מדבר מהדברים שהוא טמא מת אין הכונה שהדבר לא יטמא בטומאה מן הטומאות זולת טמא מת אמנם הכונה שזה הדבר לא יטמא במדרס הזב ויהיה מושב אבל הוא מטמא במת ובשאר טומאות ובמגע הזב ויהיה ראשון לטומאה לא אב לפי השרשים הקודמים בפתיחה ואחר שתשמור זה הענין לא ישאר בזה בלתי ביאור השמות עם ההערה על קצת ענינים. וכאשר היה התריס כפוף ר"ל הפוך השפה הנה ראוי למושב וזה טמא מדרס: וקונפון. הוא שדה. ודיצת הערביים הוא תריס קטן יקרא אלאגפ"ה אין ראוי לדבר זולת ללעג ולשחוק: 
+
+
+Mishnah 2
+
+זה מבואר וכבר הקדמתי שרשו וביאור אלו השמות כבר קדמו גם כן: 
+
+
+Mishnah 3
+
+הבאה במדה. היא אשר תחזיק ארבעים סאה בלח שהן כוריים ביבש שהיא לא תטמא באופן מאופני הטומאה כלל כמו שביארנו בפרק י"ב <small>[צ"ל ט"ו]</small> מזאת המסכתא וכבר הקדמתי ביאור שרשי שארית ההלכה בפרק כ': 
+
+Mishnah 4
+
+הבאה במדה. אשר תחזיק מ' סאה כמו שהתבאר למעלה וביאור שארית זאת ההלכה בי"ט מזאת המס'. 
+
+
+Mishnah 5
+
+תרבוס. כלי מעור ואשר היא אצל המקיזים יעשו לישב עליה או לסמוך עליה ולזה טמאה מדרס ושרש זה כבר התבאר בפרק כ' והעור אשר יעשה להשיר עליו הזיתים אינו כלי ולזה אין בו טומאה כלל: 
+
+
+Mishnah 6
+
+בסיס. היא תושבת תרגום כנו בסיסיה ואלו הדינים ראוין להן לפי תמונתן ומה שנעשו אליו ובעבורו שכל מה שנעשה למושב טמא מדרס וכל מה שיהיה מן הכלים לא נעשו למושב הנה הוא טמא טמא מת ושאר הטומאות כמו שהשרשנו בראש זה הפרק וכל מה שאין עליו צורת כלי בשום פנים הנה הוא טהור מכל טומאה ר"ל שלא יקבל טומאה כלל: 
+
+
+Mishnah 7
+
+פנקסיות. הן כל שתי לוחות מזדווגות יהיו לסופר או לזולתן ושם פנקס על האמת אמנם הוא לסופר ואפיפורין הוא כסא של פרקים כאשר יתפשט יהיו שתי לוחות וישב הסופר עליו וכאשר יתקבץ ישוב לוח אחד וצורתו מפורסמת אצל האנשים כולן וכבר בארתיו לך בפ' ט"ז: בית קבול שעוה. מקום ישימו בו השעוה וכבר בארתיו לך בפ' י"ז: וחלקה. הוא לוח פשוט אין לו בית קיבול ולא כלי קיבול ולא תורת כלי עליו יהיה מפשוטי כלי עץ לקטנותו ולזה טהור מכלום: 
+
+
+Mishnah 8
+
+זגגין. בעלי הזכוכית שהם יסדרו עליו כלי זכוכית כאשר נעשו: ושל סרגין. אשר ישימו עליו השבכין תרגום שבכין סריגין: 
+
+
+Mishnah 9
+
+משפלות. הוא כלי הנקרא שדריא"ש: והפוחלץ. ידמה שבכה מחבלים יעתקו אותו על הגמלים ומפורסמת היא אצלן וידונו עליה שלא תטמא כלל לפי שהיא אינה צרת הנקבים כמו משפלת של תבן ויהיה כלי קבול ואינן ראוין לישב עליהן לעובי חבליהן ולזה לא תטמא במדרס ולזה היא טהורה מכלים: 
+
+
+Mishnah 10
+
+כבר יעדנו בפ"כ בביאור המפץ ומשפטו בזה המקום ואומר שהאריגות הפשוטות אשר יארגו מהאמרינ"ש והקנים והגמי והגומא וכפות התמרים והחריות והדומה לזה הוא אשר יקראו מפץ ושמור התנאי אשר התנינו באמרנו פשוטות שהן בדמיון המחצלאות וידוע שכבר יעשו מאלו האריגות כלים כמו הקופות והסלים והדומה להן והן מכלל כלי עץ כמו שביארנו פעמים לפי שיש להן בית קבול אולם זה המפץ כבר התבאר בהש"ס בגמרת שבת (דף פד.) שהוא טמא במדרס וטמא טמא מת ר"ל בשאר הטומאות אבל אין לו טהרה במקוה כלל ואמנם טהרתו כשיחתך עד שישאר ממנו פחות משיעור טומאתו שהוא ששה על ששה כמו שהתבאר בכ"ז מזאת המסכתא וזה הדין אשר יחד בו המפץ ושמע לשונם בזה וזה שהוא אמרו שם מדרס כלי חרס מנא לן דטהור ר"ל מאיזו ראיה נלמד שכלי חרס לא יהיה לו משכב הזב שכאשר ישב עליו הזב לא יהיה אב כמו שביארנו בפתיחת זאת המסכתא ולקחו ראיה על זה מאמרו הש"י (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו מקיש משכבו לו מה הוא יש לו טהרה במקוה אף משכבו יש לו טהרה במקוה לאפוקי כלי חרס שאין לו טהרה במקוה כפי מה שהתבאר בתורה שאין לו טהרה אלא שבירה והקשו בעלי הש"ס ואמרו (שם) מותיב רבי אלעי מפץ במת מנין ודין הוא ומה פכין קטנים שטהורים בזב ר"ל שטהורים במשכב הזב לפי שהן אינן ראוין למשכב טמאים במת מפץ שטמא בזב אינו דין שיהא טמא במת ור"ל המפץ אשר יטמא במשכב הזב שהוא ראוי למשכב והש"י אמר כל משכב הנה התבאר בזאת הברייתא שהמפץ טמא במשכב הזב ואמרו אמאי והא לית ליה טהרה במקוה הנה כמו שיטמא המפץ במשכב הזב אע"פ שאין לו טהרה במקוה כך אפשר שנאמר שכלי חרס יהיה טמא במשכב הזב אע"פ שאין לו טהרה במקוה ותירצו שם על זאת הקושיא ואמרו תרי קראי כתיבי כתיב ואיש אשר יגע במשכבו וכתיב (שם) וכל המשכב אשר ישכב עליו הא כיצד יש במינו אע"ג דלית ליה טהרה במקוה אין במינו מקיש משכבו לו ופירש רבי יוסי הלוי גאון ז"ל זה המאמר שהמפץ כאשר יש במינו מה שיטהר במקוה והן הכלים הנעשים מזאת האריגה בסלים ובקופות הנה הוא יטמא במשכב הזב ואע"פ שאין לו טהרה במקוה וזהו ענין אמרו יש במינו אע"ג דלית ליה טהרה במקוה אולם החרש אשר אין במינו מה שיעשה ממנו דבר שיש לו טהרה במקוה הנה הוא לא יטמא במשכב אבל נאמר מקיש משכבו לו וביאר גם כן טעם אשר התחייב שיהו הכלים הנעשים מהמפץ יש להן טהרה במקוה והמפץ עצמו אין לו טהרה ואמר שהטעם בזה שהקופות והסלים והדומה להן נכנסות במאמר הש"י באמרו (במדבר י״ט:ט״ו) כל כלי ומאשר כלל בו הטומאה בכלל הכלים ג"כ תטהר במקוה כי בכל מה שגזר בו הטומאה אמר במים יובא זולת כלי חרס אולם המפץ הנה אינו בכלל כלים ואמנם חייבנוהו טומאת מדרס ברבוי מאומרו כל המשכב אשר משמעו כל מה שראוי למשכב וזאת המחצלת ראויה למשכב כמו שביארנו עוד חייבנוהו ג"כ טומאת מת מק"ו כמו שקדם מפני מה שאמרנו כי דבר אשר לא יטמא במדרס יטמא במת וזה המפץ אשר יטמא במדרס כ"ש שהוא יטמא במת וכאשר נתרבה לטמא אמרנו נהי דאיתרבי לטומאה אבל לטהרה לא דלא אשכחן בזה קרא כלל לא לטומאה ולא לטהרה וזה הטעם אצלי יותר טוב ממה שנאמר עליו. הנה כבר התבאר לך מכל מה שקדם שהמפץ אין לו טהרה במקוה כמו שבא לשון הש"ס ושמור זה השרש הגדול ויתבאר לך ג"כ מהמפץ על אמתתו ולא אצטרך בביאור אלו השמות במה שעתיד: ושל צבעין. אשר ישימו עליו הצבעים הבגדים: ושל גתות. אשר ישתמשו בו בשעת הגתות לכסות הענבים והזיתים או לאוספן עליהם: 
+
+
+Mishnah 11
+
+המקבלים כשיעור. אם תקבל החמת ד' קבין והתורמיל ה' קבין כמו שהתבאר בראש פרק כ' וכבר ביארנו בפרק העשירי שכל מה שיעשה מעור הדג לא יקבל טומאה וכבר הקדמתי לך בי"ז כי כל שבים טהור: 
+
+
+Mishnah 12
+
+לשטיח. לפרוש אותו על הארץ ולישב עליו: לתכריך כלים. יכרכו בו כלים כגון סכינים או מחטין או מספרים: ושל רצועות. שהוא מוכן לחתוך ממנו רצועות ומנעלים ומה שדומה לזה: 
+
+
+Mishnah 13
+
+סדינים. ידועים: וילון. מסך: ושל צורות. שיש בו צורות והונחו לעיין בהן הרוקם ויעשה כמותן: 
+
+
+Mishnah 14
+
+מטפחת. מנטיל. ואמרו בכאן של ידים רצה לומר העשוי לקנח בה את הידים: 
+
+
+Mishnah 15
+
+פרקלינין. יעשו צורת יד מעור ילבשהו האדם הצייד על ידו וישאו ביד ההוא העופות בעלי הצדה ושמותם מפורסם בערבי אלקסא"ט: וקייצים. הם המיבשים הפירות הלחים כתאנים וענבים וכבר התבאר וידעת שם הקייץ: 
+
+
+Mishnah 16
+
+סבכה. היא כפה ישאוהו הנשים על ראשן והיא סבכה דקת הנקבים מאד ולזה נקרא סבכה עד שיראה השער מתחתיה וכאשר היא של ילדה ראויה לישב עליה ולזה נאמר בה שהיא טמאה מדרס ושל זקנות אינה ראויה למושב לגודל נקביה או לתכונת מלאכתן ושל יוצאת החוץ שהיא מוכנת כאשר תצא מבית לבית ישאו אותה על ראשן וכבר פירשו יוצאת החוץ מענין הפרסום תרגום (בראשית לד) הכזונה הכנפקת ברא הכוונה בזה שזאת הסבכה אינה כלי: 
+
+
+Mishnah 17
+
+מהוהה. בלויה: בריאה חזקה. וענין הולכים אחר הבריאה ואחר הגדולה ואחר הפנימית שאם היתה זאת אשר הולכים אחריה כבר נקבה כמוציא רמון כבר נטהרה ואע"פ שהאחרת הדביקה בהשלמה ואמר ר' שמעון בדמיון זה כי כאשר נקב קרקע המיחם באש ולקח כף מאזנים של נחשת והדביקו בקרקע המיחם לחזק אותו אם הדביקה מבפנים הנה המיחם נשאר בדין שלו ויקבל טומאה ואם הדביקו מבחוץ הנה יראה בו הדביקה והוא טהור ואם הדביקו מצד המיחם להיות צדו ג"כ כבר נקב וחלש הנה הוא טהור על כל פנים ואין הלכה כר' שמעון. ושרשי זה הפרק כולו כבר הקדמתי לך וזה שכל מה שאינו ראוי למשכב או אפילו ראוי אבל לא נעשה למשכב הנה הוא טהור מן המדרס ויטמא במת ובשאר טומאות מפני שהוא כלי כמו שהשרשנו בפרק כ' מזאת המסכת וכל מה שאמר בו בזה הפרק טהור מכלום הנה הוא אם להיותו מחמר לא יקבל טומאה כמו כלי אבנים וכל מה שבים כמו שהתבאר בעשירי או להיותו מכלי עץ מחזיק ארבעים סאה כמו שהקדמנו בחמשה עשר בזה או להיותו אין תורת כלי עליו או היות זה הדבר אינו ממשמשי אדם לפי מה שהשרשנו בפרק שביעי ובזה השרש היה תרבוס של זיתים ומפץ של גתות וסדין של צורות והדומה להם לא יקבלו טומאה כלל והבן אלו הענינים שהן העיקר אשר בו תשפוט כל טומאה וטהרה על הכלים אשר תדע אמתת שמו במשנה או לא תדע: 
+
+
+Chapter 25
+
+
+
+Mishnah 1
+
+כבר ביארנו בפתיחת זאת המסכתא שמשקין טמאים יטמאו הכלים מדרבנן ואמר בכאן שיש להם אחוריים ותוך ר"ל דין אחוריים ותוך וזה כי כאשר נטמאו אחורי הכלים במשקין טמאים לא נטמא תוכו אבל יהיו אחוריו טמאים ותוכו טהור וכבר זכרנו זה פעמים במה שקדם בביאור המשנה ופירושה בחגיגה (דף כב:) אולם כלים שנטמאו במשקין טמאים מתוכו הנה הוא טמא כולו וא"ר מאיר שזה הדין לא יהיה אלא במה שיש מבואר על אופן מהפרסום ואז נאמר כי כאשר נטמאו אחוריו לא נטמא תוכו אולם אם לא היה לו בית יד יורה על אופן מהפרסום כאשר נטמא במשקין בין מתוכו בין מאחוריו נטמא כולו ותרגום שבר תבר ולזה נקרא תובר להיותו נשבר והקבוץ תוברות ואין הלכה כרבי מאיר. ענין אין לו אחורים רוצה לומר שאין לו אחוריהם חלוק מתוכן אבל כאשר נטמאו אחוריהן במשקין נטמאו כולן והלכה כר' יהודה: 
+
+
+Mishnah 2
+
+חרחור. הוא הברזל הדומה לרומח יהיה בקצה המרדע ודרבן ברזל הוא בקצה השני <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAACsAAAB8AQAAAADYrXQiAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAuElEQVQoka3TUQrCMAwG4IhgX4RcQCjewBv0wWuJqwj6uCN4lYkPXqPeII97GJ02/4RVZAxdXz4ISQg0oVYfjUNYIZMIwCuRVolmppn1Vgl35VEq14tys8ApR3ACi44CwW90BQdQoVnFwCiyxhAbm4hL1uEJeBBAA+ppsBkuA0Hp4D55uQxkfjA+0w2QdxnK/JViErBS5G36aaK0ip50+c4S5y9KaXvwm2gA/0fqYmQPdjiEYtTlPAFixV+6HE7SCQAAAABJRU5ErkJggg=="> וכלל הכלי בעצו וברזליו יקראו מרדע ואמר ששבעה טפחים מעץ המרדע ממה שימשך לברזל אשר בקצה האחד אשר שמו חרחור וכן ד' טפחים מזה העץ שימשך לקצה הדרבן הנה הוא כמו תוך הכלי ומה שהיה חוץ מאלו השעורים הנה הוא כמו אחורי הכלי וכאשר נפלו משקין טמאים חוץ משבעה לחרחור וארבעה לדרבן יהיה המקום אשר נטמא ומה שיתחבר בו מחוץ טמא והשבעה אשר ימשך לחרחור או ארבעה לדרבן טהור כדין כלי שנטמא אחוריו לא נטמא תוכו ור"מ אומר שאפילו נפלו משקים טמאים על קצה תכלית המלמד נטמא כולו ואמנם נזכרו אלו השעורים לשירים ר"ל כאשר נשברו אם נשאר ממנו אלו השעורין הרי הן יקבלו טומאה שאפשר שיעשו בהן מעין מלאכתם ואם נשאר ממנו פחות מזה השיעור הנה הוא שברי כלים ולא יטמאו והלכה כרבי יהודה:  
+
+Mishnah 3
+
+זומא ליסטרא. כלי ברזל בקצה האחד צורה והקצה השני שפוד בעל שלשה טפחים ור"ש דומה למכריע וזה שהוא יאמר שאלו הכלים כאשר נטמאו אחוריהם במשקין הנה הדבר אשר יהיה בתוכו טהור אבל הכלי כולו יצטרך טבילה כאילו נטמא כולו הנה לענין שנטמא הכלי בעצמו אמרו <small>[צ"ל אמר]</small> אין להם אחורים כר' יהודה ולזה יטבילו את הכלי לפי שכאשר נטמאו אחוריהן נטמאו כולן ולענין טומאה מה שבתוכם ישים להם דין אחורים וכאשר נטמאו אחוריהם לא נטמא מה שבתוכם והלכה כר' יהודה: 
+
+Mishnah 4
+
+הרובע וחצי הרובע. הוא שיעשו שני כלים חקוקים מעץ אחד או משני עצים מחוברין על דמיון זאת הצורה <img src="data:image/png;base64,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"> ואמרו לפני ר' עקיבא שזאת המדה הקטנה כאילו היא אחורים למדה הגדולה והשרש בו כלי שנטמא תוכו נטמאו אחוריו כמו שבארנו בתחלת הפרק וכאשר נטמא הרובע במשקין טמאין הנה ההקש שיטמא חצי הרובע אמר להן ר' עקיבא שיחס אחד מהם לשני יחס אחד ושהוא כמו שאמר שחצי הרובע אחורים לרובע כן הרובע אחורים לחצי הרובע שלא יקדם אחד מהן לשני בדבר מהדברים וזהו ענין אמרו של כת קודמים ענין זה הספור אשר אפשר בו שישים הקודם אי זה מהן שירצה והאחר נמשך אליו וכל מה שיתקיים בו קודם אפשר שיאמר בו שהוא מאוחר ודברי רבי עקיבא אמתיים:  
+
+Mishnah 5
+
+אמרו נטמא הרובע. רצה לומר כאשר נטמא תוכו וכן אמרו נטמא חצי הרובע אין חולקין את הגביין לא נעמיד הצדדין עד שנאמר קצת זה השטח טהור וקצתו טמא אבל טהור הרובע והחצי רובע טמא ואע"פ שהוא שטח אחד. עוד חזר על אלו הפרקים הקודמים כולן והוא אמרו הרובע טמא וחצי הרובע טהור או הרובע טהור וחצי הרובע טמא ואמר כשהוא מטביל מטביל את כולו ואע"פ שאינו כי אם אחד משני החלקים אותו שנטמא לפי שהוא עצם אחד ואין הלכה כר"מ: 
+
+
+Mishnah 6
+
+כני כלים. מושבותם: ואוגניהם. צואריהם: ואזניהם. האזנים אשר יצאו מעצם הכלי וירכיבו בהן הבית יד כמו שיעשו בקיתונות ובקדרות של נחשת: וידות הכלים. הבית יד שלהן ומבואר הוא שאמרו בכאן שנפלו עליהן משקין ירצה בו משקין טמאין וכבר ידעת שטומאת משקין לכלים מדרבנן כמו שבארנו ותכלית מה שחייבו הטומאה לכלי עצמו אולם כאשר נפלו משקין טמאין על פיו או על אוגנו מבחוץ או על אזנו הנה לא יטמא שאלו הדברים כולן הן נבדלים מהכלי וכן הבית יד ואפילו היה לו בית קבול לפי שתכלית מה שגזרו שיטמאו כלים לא שיטמאו ידות הכלים והמאמר כולו מבואר: 
+
+
+Mishnah 7
+
+בית הצביעה. מקום בעובי ראש הכלי כדי שלא יכניס ידו בשפלות הכלי וא"ר טרפון שבעריבה גדולה לבד אשר יהיה בו דין בית הצביעה ר"ל כי כאשר נטמא גב הכלי לא נטמא בית צביעתו ור' עקיבא אומר בכוסות לבד זה הדין כי כאשר נטמא גב הכוס לא נטמא בית צביעתו ור' מאיר אומר כי היות בית הצביעה נבדל הדין מן גב הכוס אמנם זה הענין היות היד טמאה או טהורה ר"ל כי כאשר היתה ידו טמאה והחזיקו בכלי בבית צביעתו נטמאו משקים שבבית צביעתו ונטמאת בית צביעתו בלא ספק מפני אלו המשקין הנה אחורי הכלי לא תטמא ומשקין הבאים מחמת ידים טומאה קלה מאד כמו שבארנו בפתיחה וכן אם היה גב הכלי טמא וידיו טהורות והחזיק הכלי בבית צביעתו הנה ידו לא תטמא ור' יוסי אומר שהיות בית הצביעה כנבדל מאחורי הכלי אמנם זה בידים טהורים לבד כאשר החזיק הכלים בבית צביעתו הנה ידיו כפי מה שהיו עליו מן הטהרה ואע"פ שאחורי הכלי טמאים וכל מה שתראה בזה הפרק ממה שיראה לך שהידים יטמאו מאחורי הכלי שנטמא במשקין זה הנה דעת ר' יהושע כמו שהתבאר בשלישי ממס' ידים אבל חכמים אומרים שכלי שנטמא באב הטומאה לבד הוא אשר יטמא את הידים כמו שהתבאר שם והלכה כתנא קמא אשר אמר כל הכלים יש להם בית הצביעה ואמר רבי יוסי שזה אמנם הוא שלא יטמאו ידיו בבית הצביעה אע"פ שאחורי הכוס טמאים והוא המשיל בזה משל ואמר: 
+
+
+Mishnah 8
+
+זה כולו מבואר ממה שקדם ביאורו: 
+
+
+Mishnah 9
+
+ביאור בזאת ההלכה שכל מה שנזכר בזה הפרק והוא אמרו כלים שנטמא אחוריו לא נטמא תוכו ואם נטמא אחוריו לא נטמא בית צביעתו אמנם זה לתרומה לבד אולם לקדש כלי שנטמא אחוריו נטמא כולו והוא אמרו כלי הקדש אין להם אחורים ותוך ואין להם בית הצביעה וכן ג"כ אינו מותר להטביל כלים בתוך כלים לקדש כמו שישימו כלים קטנים לתוך גדולים ויכניס הכל במקוה אבל אמנם יטבילו הכלים אחד אחד זהו הענין הצריך באלו הכלים בקדשים ואולם לתרומה מטבילים כלים לתוך כלים וזהו כולו למעלת הקדש ולגדלו וכבר נמנו אלו הדברים בכלל מעלות הקדש כמו שהתבאר בשלישי מחגיגה (דף כ:) ואמר יורדין לידי טומאתן במחשבה המשל בזה שהנה כבר הקדמתי לך שטבעת אדם מקבלת טומאה וטבעת בהמה אינה מקבלת טומאה ואם היה אצלו טבעת בהמה וחשב עליה לשומה טבעת אדם הנה היא מקבלת טומאה בזאת המחשבה והוא אמרו יורדים לידי טומאתן במחשבה וכאשר חזר אחר זה וחשב עליה להחזירה לבהמה כמו שהיתה הנה היא לא תנצל מהטומאה בזאת המחשבה והוא אמרו והמחשבה אינה מבטלת לא מיד המעשה ולא מיד המחשבה אולם אם היתה טבעת אדם אשר היא מקבלת טומאה וחשב עליה להחזירה לבהמה הנה זאת המחשבה בלתי מועילה עד שיעשה מעשה אם כשישוף אותה או שישנה תמונתה ואז תשוב שלא תקבל טומאה והוא אמרו אין עולין מידי טומאתן אלא בשנוי מעשה וכבר התבאר ענין הכלל בכללות והוא כלל אמתי לא יפול בו דבר מן התנאי והספק ושמור אותו שהוא גדול התועלת: 
+
+
+Chapter 26
+
+
+
+Mishnah 1
+
+כבר הקדמתי לך שכלי עור וכלי עץ אמנם יטמאו מן התורה בשאר טומאות מקבלים לבד ואלו הכלים אשר נמנו בכאן הן יתפשטו ויחזרו ויתקבצו ויחזירו מקבלים לפי שיש להן לולאות וקרסין יכנסו בלולאות ויחברו הכלי: וסנדל עמקי. הוא שילך בו בארץ הלחה [העמוקה] והיתה תמונתו מפורסמת כמו שזכרנו: והלדיקי. מיוחס על הארץ המפורסמת היום בלדיקין: וענין אמרו מטמאים ומטהרים שלא באומן כי כאשר הורכבו קרסים בלולאות ואפילו <small>[בלי אומן כצ"ל]</small> כלי אומן ויחבר הכיס עד שיחזרהו כלי קבול הנה הוא יטמא וכן אם היה מעשה אומן ואחר בא הדיוט ומתח הפתילים העוברים בלולאות והסיר קשורו ופשט אותו הנה הוא כבר נטהר ואמר ר' יוסי שהכלים כולם ג"כ לא יצרכו לאומן אבל כל ששם לכלי צורה יקבל בו הטומאה הנה הוא יטמאהו ואע"פ שהוא הדיוט וכן אם הפסיד ממנו זאת הצורה ואפילו הוא הדיוט הנה כבר טהר זה הכלי מטומאתו ואמנם אלו הכלים הנזכרים בכאן לפי שהן ואע"פ שהן חלולים ואין להם צורה תקבל בו הטומאה הנה הוא יקבל טומאה בזה הענין כי אפילו בלתי אומן יכול לתת אליו זאת הצורה בקלות וזה כשיתחבר לבד כאילו הן שלימין לא יעדרו צורה ולא נתלה במעשה אומן בלתי כפיפה מצרית לבד אשר היא טמאה <small>[צ"ל טהורה]</small> מיד שחותך עוביה והפסיד צורתה כי האומן לא יכול להשלימה ואיך ההדיוט והלכה כר"י: 
+
+Mishnah 2
+
+דע כי שנצות שם הפתיל אשר יכנס בלולאות הכיס ויחברהו וענין נפשט שיתפשט וישוב עור פשוט ויסור ממנו הקשה: וצרור המרגלית. הוא שעצמותו בעור ויהיה מקומו כמו כיס קטן אולם כאשר כיס מעות בעור הנה מקומו א) בית קבול אין עליו אין עליו פירוד המעות כצ"ל. (ואע"פ שאין עליו תמונה לפרוד המעות) והלכה כחכמים: 
+
+
+Mishnah 3
+
+יעשו כף מעור ישאו אותו אשר ילקטו הקוצים בידיהם שלא יזיקו אותו: הזון. אזור מעור מפורסם הצורה יקשרו אותו כמו חגורה ומזה הענין והזונות רחצו (מלכים א כ״ב:ל״ח): והבור כייר. דמיון שני לוחות מעור ישימו על הארכובות כדי שלא יזוקו בארץ העושין בעבודת האדמה כאשר יכרעו על ברכיהן: והשרולים. כמין בית יד של עור חזק יכניסהו האומן בזרועותיו כדי שיחזקו בגדי זרועותיו ולא יבטלו אותו ממלאכתו ונאמר שענין זאת המלה בלשון רומי הכנסת היד: וכבר קדם שפרקלימין הקאנש וירמוז בכאן אשר היא של קייצים כמו שהתבאר בכ"ד: ובית אצבעות. אזני' יכניסו בו האצבעות הקייצין אשר ישירו הפירות: ואוג. אלסימא"ק וכבר קדם שכלי עור אמנם יטמא מהן מקבליהן מן התורה ואלו הנזכרים לא גזרו עליהן: 
+
+
+Mishnah 4
+
+אמר כי כאשר נקב החמת והיה טהור מפני הנקב כמו שהתבאר בפ' כ' עוד קשר זה הנקב וסתם אותו הנה הוא טהור ולא יקבל טומאה מפני הנקב וזה הקשר אינו כלום ולא יתקיים עליו אא"כ הוא חמת הערביים שמדרכן לקשור החמת שלהן בקיום ובגמ' מנחות (דף לז:) אמרו האי מאן דצרייה לגלימיה לא עבד ולא כלום כמאן דשרי דמי דתנן כל חמתות צרורות טהורות חוץ משל ערביים ואמר ר' מאיר אם היה קשורו קשור מקרי כפי העת ואחר התיר אותו יחשב כאילו הוא מותר ויהיה טהור ואולם אם קשרהו והתקיים עליו שיהיה צרור עולם הנה הנקב כבר נסתם ומקבל טומאה ואמר ר' יוסי שכל החמתות ואפילו של ערביים צרורות טהורות בין צרור שעה בין צרור עולם והלכה כתנא קמא: 
+
+
+Mishnah 5
+
+לשטיח. לשטח: סקורטיא וקטבוליא. הוא עשוי לשכב עליך: עור החמור. העור אשר יקשרו באמצעיתו הדבר אשר יעתקו על החמור: עור הכתן. העור אשר יחגור אותו הפשתני בעת נפצו הפשתן תרגום פשתן כיתנא: עור הכתף. העור שמשים הכתף על כתפו: ועור הרופא. העור שמשים הרופא תחת המכה על ארכובותיו כאשר ירפא המכה: עור העריסה. עור ישימו תחת הקטן קודם שמשימים אותו בעריסה כדי שלא ילכלך מה שתחתיו מהבגדים ויתלו גם כן בצוארי הילדים עור כאשר יתחיל לישב יכסה גופו כדי שלא יטנף בגדיו בקיץ מפני השרב והוא הנקרא עור הלב של קטן: עור הסרוק. ישימו בו מוכרי הצמר הצמר הסרוק: עור הסורק. העור אשר יקשור סורק הצמר על ארכובותיו ויסרוק עליו ואלו כולן ידוע מתחלת עשייתן שהוא כבר ישב עליהן ולזה טמאים מדרס והלכה כחכמי': 
+
+
+Mishnah 6
+
+עב כסות. מכסה עור יעשה כמו תיבה שמניחין בו הבגדים ושמו מפורסם ציבה. וכן תכריך כסות הוא העור אשר יחברו בו הבגדי' ואמר שהוא ג"כ טמא מדרס. וכן תכריך ארגמן העור אשר יחברו לו הארגמן הוא טמא מדרס לפי דעת בית שמאי. עוד אמר שהעור שעשוי חפוי לכלים טהור מכל טומאה לפי שחפויי הכלים טהורים כמו שביארתי לך ואמנם חפוי המשקלות טמא לפי שהוא כלי קבול עשוי לקבלה והמשקלות עצמם אינם כלי ואין הלכה כרבי יוסי: 
+
+
+Mishnah 7
+
+כאשר היה הכלי שלם הצורה איננו חסר דבר הנה כאשר יחשב עליו שישים זה העור לשטיח או לכר או לכסת או לתכריך כסות ומה שדומה לזה הנה הוא ישוב מקבל טומאה כמו שקדם אולם אם היה חסר דבר מהמלאכות ואז יהיה ראוי לזה הדבר אשר חשב עליו הנה זאת המחשבה בלתי מועילה ולא יטמא בזאת המחשבה זולת חפוי העור אשר יהיה על המרכב והוא אשר יקרא עוצבא והוא כאשר חישב עליו לשום אותו חפוי ולרכב עליו יטמא עם היותו בלתי שלם מלאכה: 
+
+
+Mishnah 8
+
+המחשבה מטמאתן. הוא כאשר חשב עליה לישיבה יהיו ראוין ליטמא מדרס. אולם עורות העבדן כאשר ישאר בו בכונה וזה <small>[בס"י איתא שאין]</small> שהן מוכנים למכור הנה לא ישובו לטומאה במחשבה עד שיעשה בו מעשה ויכין אותו למדרס: ושל גנב. הוא כאשר גנב עור וחשב עליו למשכב הנה כבר קנהו שהוא יורד לטומאה במחשבתו: ושל גזלן אין המחשבה מטמאתן. ר"ל מחשבת הגוזל לפי שבעליו ישתדלו לבקשת הגזלה ולהוציאה מתחת ידו ולזה לא יקנהו קנין להוריד אותה לטמאה במחשבתו כאשר חשב עליו לשכיבה ורבי שמעון יהפך הענין ואמר כי כאשר יהיה גזל הנגזל יתיאש מזאת הגזילה ולזה יקנהו הגוזל ואשר יגנוב לא יתיאש בעליו ממנו לפי שלא ידע לו ענין ויאמר אולי יחזירהו וגם לא ידע אם הוא במקום מהבית עדיין ולא יתיאשו ממנו ולזה לא יתיאש הגנב ואין הלכה כר' שמעון אבל כאשר נתיאשו הבעלים הנה הגנב או הגזלן יקנה ביאוש ויוריד לו טומאה זה במחשבתו: 
+
+Mishnah 9
+
+אזמל. שם הברזל אשר יבדילו בו את העורות והנני עתיד לבאר בפרק שאחר זה ששיעור העור לטומאה חמשה טפחים ולזה אמרו חכמי' שלא ירד מטומאתו עד שישאר ממנו פחות מחמשה טפחים ואמר רבי אליעזר להקשות על מי שאמר שמעת שנבדל העור נטהר עורות הטמאות שיעשה בהן מטפחת הנה הוא טהור כי כבר נבדלו את אלה הכסתות והלכה כחכמים: 
+
+
+Chapter 27
+
+
+
+Mishnah 1
+
+הבגד. אפשר טומאתו מחמשה פנים ויתחלף שעורו בהתחלפות הצד אשר בעבורו יטמא וזה שהוא יטמא במת ובנגעים כמו שביאר בו הפסוק ושעור מה שיטמא ממנו בזה הצד הוא ג' אצבעות על ג' אצבעות והשעור הזה היותר פחות ממה שיקרא בגד והאופן השני שכל דבר ממט טמא כמו האבנטים והחגורות ואע"פ שאין ברחבם ג' אצבעות לפי שהן אע"פ שאינם בגד ולא תפול עליו זה השם הנה הוא ארוג וזה ענין אמרו משום ארוג לפי שכל ארוג טמא כאשר היה כלי כמו שקדם לנו מאמרם מה שק טווי ואריג וכו' והשלישית שהוא יטמא משום אהל ר"ל כי כאשר יעשה ממנו אהל על המת יטמא האהל עצמו והוא אמרו (במדבר י״ט:י״ח) והזה על האהל אמרו למדנו מכאן שהאהל מטמא וכאשר נטמא מאלו הפנים הנה הוא יטמא בטפח על טפח כמו שהתבאר במקומו והרביעי כאשר היה ממנו מה שראוי למושב הנה הוא יטמא במדרס הזב ויהיה משכב וכאשר נטמא מאלו הפנים מזה האופן הנה הוא יטמא בג' טפחים על ג' טפחים והחמישי אם היה ממנו כלי קבול הנה הוא מטמא מאשר הוא כלי קבול כמו שהתבאר בשבעה עשר באמרו העושה כלי קבול מכל מקום טמא וכאשר יטמא (נטמא) מזה האופן הנה הוא יטמא ביותר קטן מה שיהיה לפי שכל מקבל לא נתנו בו שעור אבל מאשר הוא מקבל יטמא ואע"פ שהיה קבולו שעור כחרדל כמו שהתבאר בשבעה עשר באמרו בית קבול שמן ובית קבול שעוה ולא באר שעור וכן צרור מרגלית לא יהיה בו שעור אבל בכל שהואי אולם ארוג השער אשר יקרא שק הנה הוא יטמא מכל הפנים אשר זכרנו זולת שלא יטמא בשלש על שלש לא במת ולא בזולתו ואמנם יטמא מן השק ארבע על ארבע או הכלים הארוגים יהיו קטנים או גדולים והוא אמרו בספרא שק אין לי אלא שק מנין לרבות את הקילקי ואת החבק תלמוד לומר שק אי שק יכול יטמא חבלים ומשיחות תלמוד לומר שק מה שק מיוחד טווי ואריג אף כל טווי ואריג וזהו ענין אמרו משום אריג כמו שהתבאר לפי שכל מה שהוא אריג משער ואפילו הוא דק הנה הוא יטמא מפני שהוא ארוג הנה השק יטמא מארבעה פנים והעור משום ג' לפי שכל שהוא אינו ארוג יחסר מן המנויין בשק משום ארוג לפי שאין אריגות בו והעץ יחסר מן העור אופן אחד וזהו שלא יטמא משום אהל שמי שעשה גת מעץ או בית כולו עץ והיה תחתיו מת הנה זה העץ לא יטמא ויהיה אהל שנטמא במת וזה שהאהל אשר שפט בו הפסוק טומאה למדנו אותו מהמשכן אשר קראו השם אהל שנאמר (שמות מ׳:י״ט) ויפרוש את האהל על המשכן וזה אמנם היה ארוג ועור לבד כמו שהתבאר בפסוק וכבר התבאר זה בשבת (דף כח.) אולם כלי חרס הנה יחסר מכלי עץ אחד וזהו שלא יטמא במדרס הזב ולא יהיה משכב כמו שבארנו פעמים לאמרו הי"ת (ויקרא ט״ו:ה׳) ואיש אשר יגע במשכבו מקיש משכבו לו מה הוא יש לו טהרה במקוה אף משכבו יש לו טהרה במקוה יצא כלי חרס שאין לו טהרה במקוה הנה לא ישאר מכלי חרס אופן יטמא בעבורו זולת מאשר הוא כלי קבול לבד אמר הי"ת (ויקרא י״א:ל״ג) וכל כלי חרס אשר יפול מהם אל תוכו כל אשר בתוכו יטמא ואם אין לו תוך לא יטמא חיצונו במשקין טמאים כמו שיטמאו אחורי הכלים לפי מה שקדם באורו בפ' שני מזאת המסכתא: 
+
+
+Mishnah 2
+
+שלשה על שלשה. הם שלשה טפחים לפי מה שיהיה פחות מזה אינו ראוי למושב אולם ארוג השער כאשר היה ממנו פחות מארבעה על ארבעה הנה לא יטמא לא במדרס ולא בשאר טומאות: והמפץ. כבר בארנוהו על השלמות בפרק <small>[צ"ל כ"ד מ"י]</small> רביעי מזאת המסכתא ולא יטמא ממנו בין במת בין במדרס פחות <small>[צ"ל מששה על ששה]</small> משלשה טפחים על ג' טפחים ור' מאיר אומר כי כאשר נחתך השק ונשאר ממנו מארבעה על ארבעה ומעלה הנה הוא טמא במת ובמדרס אולם אם הותחלה האריגה ולא נשלמה אפילו היה כאשר נארג ממנו אמות רבות הנה לא יטמא עד שתשלם אריגתו והוא אמרו ותחלתו משיגמר ואין הלכה כר' מאיר ולא תעלים עיניך ממה שהעירותיך עליו בראש פ' עשרים וארבעה שהדבר אשר יאמר בו טמא טמא מת כמו כן יטמא בשאר טומאות כמו טומאת שכבת זרע ושרץ וזולתם ואולם ייוחד בטמא מת ר"ל שלא יטמא במדרס ולקח היותר חזקה מהטומאות והיא טומאת מת דרך משל ודע זה וזכרהו: 
+
+Mishnah 3
+
+העושה שנים מן הבגד ואחד מן השק. אמר כי מי שיחבר חתיכה מבגד וחתיכה משק והיה בכללו שלשה על ג' והיה בתשבורת חתיכת הבגד ממנו ב' טפחים על ב' טפחים ובתשבורת השק טפח על טפח הנה זה המחובר לא יטמא במשכב הזב כי [אם] ג' על ג' אמנם הוא שעור הבגד וזה השעור לא ישלם אלא בשק אשר שעורו ארבעה על ארבעה אמנם אם נהפך הענין והיה הנתפר שלשה מן השק ואחד מן הבגד אשר היה המחובר שעור השק שהוא ארבעה ונשלם השיעור בבגד אשר שעורו שלשה על שלשה הנה הוא נטמא במשכב הזב וכן בשאר טומאות לפי מה שהשרשנו וזהו מה שאמר כל מה שחבר מן החמור ממנו טמא וחמור ממנו הוא אשר יהיה שעור מה שיקבל טומאה פחות משיעורו וקל ממנו הוא יהיה שעורו יותר גדול ממנו כמו המפץ ואשר ראוי שיהיו אלו המינים כולן מצטרפין ואע"פ שלא שוו בשעוריהן לפי שיש להן ענין יכללם כולן והוא שכולן ראויין ליטמא משכב כמו שהתבאר בסוף רביעי ממעילה: 
+
+
+Mishnah 4
+
+אמר בזאת ההלכה אשר קדם זכרה מהשיעורים שהבגד שלשה על שלשה והשק ארבעה על ארבעה והעור חמשה על חמשה והמפץ ששה על ששה אמנם זהו כאשר יזדמן שתהיה חתיכה מאחת מאלו ארבעה מינים על אחת מאלו השעורים הנזכרים ואם היה פחות מאלו השעורים אז לא תטמא במדרס אולם אם לקח האדם בגד מהבגדים או עור או שק או מפץ וחתך ממנו טפח במקצוע ושווי על המדה והוא ענין מקצוע הנה זה הטפח יטמא ואפילו במושב לפי שנחתך ממנו באומדנא והוא חשוב אצלו ואמרו בהש"ס מעילה [דף יח.] במאמר על זאת ההלכה אמרו קצע מכולן ועשה מהן בגד למשכב ג' למושב טפח הנה כבר התבאר לך שאמרו בכאן טפח על טפח שהוא טמא זהו במושב הזב ולא במשכבו לפי שהוא ראוי למושב בחשבו אותו ואי אפשר לישכב עליו והלכה כחכמים: 
+
+
+Mishnah 5
+
+נפה וכברה. הן מעור וכבר עשוי גם כן משער ודינו כדין שק וכברה יעשה מחבל דק ויהיה דינו כדין המפץ ומאמר חכמים עד שיקצע רצו בו עד שיחתוך קצותיו וישווהו ואז יהיה חשוב למשכב: חלוק של קטן. בגד הנער הקטן בעת שנולד הנער ואמרם כשעור ירצו בו שעור הבגד לטומאת מדרס אשר הוא שלשה על שלשה ובתנאי שיהיה בו שלשה על שלשה והוא כפול רצה לומר שאם יפשטו אותו שיהיה ארכו כפול רחבו והלכה כחכמים: 
+
+
+Mishnah 6
+
+כבר בארנו שענין נמדדין כפולין שיתפשט על ענינו ולא נאמר שתתיר התפירה או שיחתוך האריגה ותשוב נפרד ואז תמנהו <small>[תמדדהו יעב"ץ]</small>: ואמפליא. אלגור"ב: ופומלניא. אלשאשי"א. והיו עושין בגד ילבשהו האדם תחת בגדיו דבק בבשרו והיא אשר תקרא אפונדא ובו כיסין קטנים ישימו מעות בתוכן והצרכים הקטנים וכל אחד ממנו יקרא כיס של פונדא: ומטלית שטלייה. ר"ל החתיכה אשר תפרה על שפת הבגד ועשה ממנו טלאי אם תפרו כפול תמדד כפול ואם תפרו פשוט תמדד פשוט וזאת המדידה אם שלש על שלש לטומאת מת או שלשה על שלשה לטומאת מדרס: 
+
+Mishnah 7
+
+אמר כי כאשר ארג הבגד שלשה על שלשה מצומצמות אשר הוא שיעור טומאת מדרס כמו שקדם ונטמא זה הבגד הארוג במדרס ואחר הטמאותו השלים הבגד כולו באריגה הנה הבגד בכללו טמא מדרס והוא אב הטומאה כמו שבארנו בי"ט ואם נטל חוט אחד מראש הבגד והוא סוף השלשה על שלשה אשר נטמא במדרס אשר חסר השיעור וחזרה זאת החתיכה כאילו נחתכת אחר הטומאה הנה הבגד כאילו חזר בדמיון בגד נגע במדרס אשר הוא ראשון לא אב כמו שביארנו פעמים ואם נטל החוט מהשלשה על שלשה מצומצמות אשר ארג תחלה לאחר הטמאותה במדרס ונשארה פחות משלשה על שלשה ואחר זה נשלם הבגד כולו באריגה הנה הבגד כולו טמא מגע מדרס ר"ל ראשון וזה תכלית הביאור: 
+
+
+Mishnah 8
+
+כבר התבאר במה שקדם שהבגד שהוא <small>[פחות משלש כצ"ל]</small>. משלש על ג' לא יטמא בטומאה מן הטומאות ואשר הוא <small>[צ"ל יתר]</small>. פחות משלש על ג' הנה הוא תכלית מה שיציל מטומאת מדרס לבד והוא יטמא בשאר טומאות כמו המת ושכבת זרע והשרץ והצרעת ושאר מה שמנינו בראש המסכתא והנה כמו ששלש על שלש שנגע במדרס נטמא מגע מדרס כן שלשה על שלשה שנטמא <small>[בט"מ כצ"ל]</small>. (במדרס) וחסר שעורו הנה הנשאר ממנו הוא טמא מגע <small>[ט"מ כצ"ל]</small>. (מדרס) אלא אם כן נשאר ממנו פחות משלש אצבעות אשר הוא טהור לגמרי כמו שהתבאר ושמור אלו השרשים שהם גדולי ההספקה בזה האופן: 
+
+Mishnah 9
+
+כבר קדם לך בפרק כ' שהמכסה לא תטמא מדרס אבל יטמא בשאר טומאות וכאשר לקח הסדין אחרי הטמאתו במדרס ושמהו וילון נחשבהו כאילו סתרו נגע במדרס והנה יהיה ראשון ור' יוסי אמר כי כאשר נטהר לא נשאר בו טומאה כלל ואם שמהו מכסה כמו שבר כלי אחר הטמאותו אשר טהר בלא ספק והוא אמרו וכי באיזה מדרס נגע זה אלא אם כן נגע בו אחר ששמהו וילון וטמא אותו ישוב אותו ראשון. וכן אם נגע בו המשכב או אחד מאבות הטומאות כדין שאר הכלים ואין הלכה כר"י: 
+
+
+Mishnah 10
+
+אמרו שנחלק. רוצה בו אחר שנטמא במדרס והמאמר מבואר ממה שקדם ביאורו: 
+
+
+Mishnah 11
+
+אמר כי כאשר נמצאת חתיכה מבגד באשפה יהיה בה שלשה על שלשה אם היתה שלימה והיה בה מן הכח מה שאפשר לצרור בה מלח ולא תקרע בעת שיצורו בה המלח ויהדקו אותו כמו שיעשו בבגד השלם הנה היא תטמא במדרס לפי שהיא חשובה אולם אם היתה בבית הנה לא יצטרך בה אלא אחד משני הדברים אם שתהיה בריאה אע"פ שאינה חזקה או ראויה לצור בה אע"פ שאינה בריאה וזהו ענין אמרו בבית או בריא או צורר מלח לפי שאחר שלא השליכה באשפה הנה היא חשובה אצלו. עוד חזר לבאר שעור מה שאפשר לצור בה מן המלח אם היתה באשפה ואז תטמא ואמרו שזהו רובע קב. עוד חזר לבאר תאר המלח אשר אפשר לקשור בו ואמר רבי יהודה שהיא מלח דקה וחכמים אומרים בגסה ושניהן מתכוונים להקל ר"ל שהם מקילים על זאת החתיכה שלא תטמא שר' יהודה אומר שהמלח הדקה לא יחזיקה כ"א בגד חזק לכבדותה ואמר שאחר שאינה חזקה לדקה אע"פ שהיא חזקה לגסה הנה היא טהורה וחכ"א שהגסה יחתוך הבגד יותר מהדקה לרוב חידודה וקרניה ואמרו שאם אינה ראויה לצור בזאת החתיכה המלח הגסה אע"פ שהיא ראויה לדקה הנה היא טהורה ור"ש אומר ששלשה על שלשה באשפה ואפילו היא בתכלית הכח והבריאות הנה דינה כדין שלש על שלש בבית אשר יטמא במת ולא יטמא במדרס שאחר שהושלכה באשפה ירדה ממדרגתה והלכה כחכמים לבד: 
+
+
+Mishnah 12
+
+אמרו שלשה על שלשה שנקרע ולא הובדלו הקרעים והיה הקרע אשר נקרע מזאת החתיכה מהגודל שכאשר תושם זאת החתיכה על הכסא וישב עליה יגע בשרו בעצם הכסא הנה אז לא תטמא במדרס הזב. ושני חוטין המתאימין שיגע חוט אל חוט וישאר ביניהן ורוב מה שיקרא מתכונת הבגד: זהורית טובה. המשי הצבוע בכרמיז ויהיה בגד הארגמן ובגד המשי הנכבד חשוב מאד ויטמא הימנו ג' על ג' אפילו מושלך באשפה לפי שהוא חשוב ור"א סבר שכל בגד חדש ג"כ חשוב ויטמא ממנו ג' על ג' בכל מקום ור"ש סבר כי אפילו בגד המשי והארגמן אם היה ממנו ג' על ג' באשפה לא יטמא ואמנם הושם חילוק בין בגד ארגמן ובין שאר הבגדים לענין השבת אבידה לבעלים כי מי שימצא ג' על ג' משאר הבגדים באשפה והדומה לה לא יתחייב שיכריז עליו לפי שאין חשיבות לו ואם היה מבגד משי או ארגמן צריך שיכריז עליו ויחזירהו לבעליו לפי שהוא חשוב ואין הלכה כרבי אליעזר: 
+
+
+Chapter 28
+
+
+
+Mishnah 1
+
+כבר קדם לך ששלש על שלש לא יטמא במדרס ואמנם יטמא במת ובשאר טומאות לפי שהוא חשוב אבל אם שם אותו בתוך הכדור או הקיפו על הכדור הנה כבר בטלו ועל זה טהור אולם שלשה על שלשה שנתנו בתוך כדור וישב הזב על הכדור הנה הוא טמא מדרס אבל לא אם נתנו על הכדור לפי שכבר נתמעט בחבור החוט בעת התפירה וכבר ביארו בהש"ס ששלש על שלש לא חזי אלא לעניים ושלשה על שלשה חזי בין לעניים בין לעשירים: 
+
+
+Mishnah 2
+
+לפוק בו את המרחץ. לסתום בו נקב המרחץ כדי שלא יצא העשן ויקרר המרחץ: לנער בו את הקדירה. לטלטלה בעודה חמה: לקנח בו את הרחים. לנקותה מהאבק אשר יטחן בהן ואין מחלוקת בין ר"א ור' יהושע שזאת החתיכה שבה פחות משלשה על שלשה אשר הכינה למה שזכר שאם השליכה באשפה שהיא טהורה ולא תטמא בטומאה מן הטומאות ואם הניחה באוצר או בתיבה שהיא טמאה לדברי הכל ואמנם המחלוקת הוא כשתלאה ביתד או ששם אותה אחורי הדלת כי סברת ר"א אחר שלא השליכה לאשפה הנה היא תטמא כי כבר חשבה למלאכה מן המלאכות והוא ענין אמרו בין מן המוכן בין שאינו מן המוכן ר"ל בין הניחה בקופסא או שתלאה ביתד הנה היא תטמא ר' יהושע סבר אחר שלא הניחה בקופסא כבר עזב תשמישה והניחה אותה ולזה לא תטמא וענין אמרו בין מן המוכן בין שאינו מן המוכן ר"ל בין שנמצאת באשפה בין שהיא אחורי הדלת או התלויה במגוד הנה היא לא תטמא ור' עקיבא סבר כ"א היתה תלויה ביתד הנה היא מוכנת כמו שאם הניחה בקופסא ואם הניחה אחורי הדלת הנה אינו מן המוכן ולא תטמא כמו אם השליכה באשפה וכבר התבאר בגמרא שבת שר' עקיבא חזר לדעת ר' יהושע ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 3
+
+אספלנית. התחבושות הנעשות משמן או שעוה או חמאה ושומן והדומה להן נקראין אספלנית וכאשר ישטחהו על העור או על הבגד כבר הם נמאסים ואינן ראוין עוד לישב עליהן ולא לדבר אחר: ומלוגמא. תחבושות הנעשות מקמח וזולתו ממה שהאדם ילעסהו כמו הלחם והתאנים והדומה לזה ומה שזה דרכו כאשר נגב יסור ממנו וישאר הבגד או העור אשר שטחו עליו זה התחבושת יבש כמו שהיה והוא אומרו מפני שהיא ננערת ואין הלכה כרשב"ג: 
+
+
+Mishnah 4
+
+אמנם היות המטפחות המרוקמות המצויירות הנעשים לספר לא יטמאו לפי שהן מיוחדים לספרים וציורן יעיד עליהן שאינן ממשמשי אדם כמו שביארנו בכ"ז אולם אם היו בלתי מצוירין הנה לא יוחדו לספרים לבד לפי שהן ראוין לשאר דברים וב"ש אומרים שלרוב לקיחתן בספר הנה הוא ממשמשי אדם ואין הלכה <small>[צ"ל כר"ג]</small> כרשב"ג: 
+
+Mishnah 5
+
+כפה. שמניחים הנשים על ראשן ואמרו שהוא טמא מדרס אינו רוצה בזה שהוא יטמא במדרס ואמנם ביאורו שהכפה אשר דינה שיטמא במדרס כמו שהתבאר ברביעי מזבים אם שם אותה מטפחת ספרים הנה כבר הציל משיטמא במדרס ויטמא בשאר טומאות: וחמת. הוא הנוד: ושטיח. עור שטוח כשאר העורות וענין אמרו לשמו אם היו השני כלים אשר ישתנו ואשר היה לו השנוי אשר יחברם ענין אחד כמו החמת והתורמל אשר הן כלי קבול והכר והסדין אשר הן יחד טמאים במדרס לפי שהן יחד ראוין למשכב וכן הכסת והמטפחת ולא יטעך אמרו סדין ומטפחת ונחשבת מעור לפי שהכר והכסת כבר יהיו של עור וכבר יהיו של בגד ורוב מה שישולח שם כר וכסת הוא על הבגד ולשם אחר הוא כמו עור של שטיח אשר הוא פשוט ואמנם יטמא במדרס לבד כמו שקדם והחמת אשר תטמא בשאר טומאות ונוסחת התוספתא [ב"ב דכלים פ"ו] המשנה בכלי העור מן הפשוט לפשוט טמא מן הפשוט למקבל ומן המקבל לפשוט <small>[עי' תוי"ט]</small>. ומן הקבול לקבול טהור ובבגד הכל טמא וכאשר נטמא עור השטיח ושמהו חמת כבר נטהר והוא חמת טהור וכן כאשר נטמא החמת ועשה ממנו שטיח כבר נטהר והיה עור טהור אולם כאשר נטמא הסדין במדרס ושמהו כר או נטמא הכר במדרס והתיר תפירתו ושמהו סדין הנה ישאר טמא מדרס כמו שהיה ולא בכמו זה השינוי הוסר טומאתו: 
+
+Mishnah 6
+
+היה זכור למה שביארנו בפתיחה כי האב מטמא שנים ופוסל אחד בתרומה ויהיה מטמא אחד ופוסל אחד [בחולין] ושהמדרס מאבות הטומאות לפי זאת ההלכה כ"א היתה מטלית כבר נטמא במדרס והיא אב בלא ספק עוד לקח אותו ותפרו על הקופה להשליכה בזאת הקופה הנה הקופה עם המטלית תהיה המדרגה ראשון לטומאה לבד לפי שהיא ירדה בששם לו חפוי הנה הפריש המטלית מן הקופה אחר הכסוי <small>[ואז]</small> ואם הקופה נשארת ראשון לטומאה לפי שהיא נגעה במדרס והמטלית טהורה לפי שהיא בטלה אצל הקופה ובא הסרתה מן הקופה כמו החתוך וההפסד לה להיות הקופה מן זולת מינה ואם תפר זה המטלית על הבגד הנה הבגד כולו ישוב במדרגת המשכב בשוה הוא והמטלית כמו שהתבאר בפ' אשר לפני זה וכאשר הוסר המטלית מן הבגד אחר תפירתו הנה הבגד ישוב ראשון על חבורו במדרס והמטלית תשאר אב כמו שהיה לפי שהיא לא יבטל אצל הבגד שהוא ממינה ואמר ר"מ כן הדין בזה המטלית כי כאשר טלאו על השק או על העור כמו שטלאו על הבגד ור"ש סבר שדינו על השק ועל העור כמו היותו על הקופה כי כאשר הפריש המטלית תהיה טהורה לפי שהיא בטלה ור' יוסי סבר שאם טלאה על העור הנה יהיה דינה כדין על הקופה וכאשר טלאה על השק הנה יהיה לכל אב כמו הבגד לפי שהשק אריג כמו הבגד הנה הוא מן מינה ולא בטלה אצלו כאשר תפרה עליו והלכה כר' יוסי: 
+
+Mishnah 7
+
+טלייה על הבגד מרוח אחת. שבה זאת החתיכה המרובעת אשר כבר נטמאת ויתפור ממנו שפה אחד כמו בגד והשאר תלאה תלויה והנה היא בלתי מחוברת בבגד חבור יהיה כמותו בטומאה שוה כמו שקדם באמרו טלאה על הבגד מטמא שנים ופוסל אחד וזהו ענין אמרו בכאן חבור ודע זה ואם היתה החתיכה על הבגד משתי השפות המקבילות אשר הן מחוברות בבגד בלתי תלויה ממנה ועל שהיד יכנס ממנה ביניהן ובין הבגד משני הצדדים הנשארים שהן כבר נתחברו בבגד וישובו הוא והוא דבר אחד ואם תפר מזאת החתיכה על הבגד שתי השפות המקיפות בזוית מזוית החתיכה על זאת הצורה
+<img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAEAAAABNAQAAAAA+jF+tAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAQElEQVQokWP4DwUMpDH4GDbXgxh/GECgHsawgKr5VVEPVfwDzvhPP8Yfkhj16CIIA+vR1fzAzfgzyqCYQVzyAwCLFkAqkZ6A7gAAAABJRU5ErkJggg==">
+ועזב שתי הזויות המומרות שהן על תמונת ג"ם הנה בזה מחלוקת <small>[צ"ל רבי עקיבא]</small> ר' יהודה וחכמים רבי יהודה אומר שזה אשר אמרנו שלא תהיה חבור עד שיתפור שתי השפות המקבילות אמנם זה כאשר טלאה על טלית אשר יכרוך אותו אבל תפרה על הבגד אשר ילבשהו הנה היא תהיה חבור <small>[עי' תוי"ט]</small>. אם לא כאשר יתפור השפה העליונה אשר ימשך לצד הראש לפי שהי' אז יתלה הפוכה והלכה כחכמים בכל ואין הלכה כר"י: 
+
+Mishnah 8
+
+בגדי עניים. הוא מחובר מחתיכות רבות ואם לא יהיה בכל חתיכה ממנו שלש על שלש כאשר היה בבגד המחובר ממנו משלשה על שלשה ולמעלה הנה יטמא במדרס הזב וכן הטלית כאשר נטמא במדרס ונבדל ממנו שהתחיל לחותכו הנה כאשר יחתוך רוב ארך הבגד הנה לא תשאר היא והבגד דבר אחד אבל טהור זה הקצה: העבים. הבגדים הקשים מאד כגון הנעשה מן נמטין והלבדין והשמיכה והדומה להן: והרכין. הבגד הדק מאד כגון בגדי פשתן והמצנפות הנה מה שהוא דק מאד או גס מאד לא יטמא ממנו שלש על שלש בטומאה מן הטומאות לפי שאינו ראוי לדבר ואמנם יטמא מג' טפחים ומעלה: 
+
+
+Mishnah 9
+
+כסת הסבלין. הוא כמו כסת קטנה ישימוה הסבלין על ראשם בנושאם משא וסבל שם נושא המשא מלשון כשל כח הסבל (נחמיה ד׳:ד׳): סבכה של זקנה. הוא ארוג יארגו בדמיון סבכה יסתירו בה השער וכבר קדם <small>[בפ' כ"ד כצ"ל]</small>. (בד' ובב') שסבכה של זקנה טמאה טומאת מת לא מדרס והוא יאמר בכאן שהיא טמאה מושב וזה הוראה שהן ב' מינים מהסבכות לזקנה אחד מהן ראוי למושב והיה מדרכן לישב עליו כמו שהשרשנו בפ' כ' אולי זאת הסבכה משום מושב לבד לא בכל צדדי המדרס אשר הן ה' כמו שביארנו בי"ח ותהיה זאת הסבכה כמו המקצע טפח על טפח אשר יטמא משום מושב לא משום משכב כמו שביארנו בפרק שלפני זה: ושל יוצאת החוץ. אשר יצאו לצחוק הנה הן ילבשו זה המלבוש: מן החרם. מן הרשת: ומן הזוטו. מן הרשת דומה לבגד וכבר ביארנו זה בפ' כ"ג וכאשר יכפלו את הרשת לכפלים ויעשו ממנו בגד אמר ר' אליעזר בן יעקב שהוא חשוב כמו ארוג הבגד ברשת קצתו בקצתו ואין הלכה כר' אליעזר בן יעקב: 
+
+Mishnah 10
+
+פי' הסבכה הוא אשר יחזיק הכלי בעליונו וראשו: וקורקורתה. הן השולים אשר יהיו בעליוני הראש ובאמצעיתו: ושביס. הוא כלי מחובר בו למעלה לנוי והוא נגזר מהשביסים והשהרונים (ישעיה ג) והוא דומה למראה הזהב והשרש אצלנו תכשיט כל שהוא טמא כמו שהתבאר בי"א: והחוטין שלה. החוטים אשר יקשרו בו השבכה על השער כאשר נטמא הרשת נטמאו אלו החוטים וזהו ענין אמרו משום חבור אמנם אם נטמאו החוטים בפני עצמן לא. ורוב השער עם שער הראש: 
+
+
+Chapter 29
+
+
+
+Mishnah 1
+
+נומי. יקרא החוט והקבוץ נימין וזהו שם משותף לפי שהן יקראו השער האחד נימא ויקראו הרבות נימי ומדרך האריג שישאר בקצות הבגד חוטים יוצאין והוא השפה אשר תקרא מלל כמו שקדם וכבר ישארו ג"כ חוטים יוצאים מצדדי האריג זולת המלל וחוטים יוצאין על שטח האריג ומלת אמרו בכאן נימין נופל על אלו החוטים כולן אשר יצאו מן הצדדים ואשר יוצאין על השטח אשר ישארו בקצוות הנה הוא ירצה בו שיעור בכל מין מן מיני הבגד והכונה בזה שהבגד כאשר נטמא יטמאו אלו החוטים היוצאין ממנו אשר זכר שהוא (לא) יטמא בהטמאות הבגד וכן ג"כ כאשר נטמאו אלו החוטים היוצאין בשיעורים הנזכרים הנה הבגד יטמא הנה כלל שהשיעורין אשר זכר הן חבור לזה הארוג לטמא בטומאתו ומה שיוסיף על זה אינו חבור הנה כבר נתבאר ענין זאת ההלכה ולא נשאר לבאר זולת השמות וזה ביאורן: סדין. ידוע: וסודר. הוא הצעיף: וטרטין. היא פליון של ראש הוא המטפחת אשר ישימו הנשים על ראשן: אפקרסין. חלוק צר מקום הראש ממנו והכתפים פתוחות ואחר לבישתו יתחברו הכתפים בלולאות ויתחבר עם טבעת כמו זה אשר ילבשו במצרים: וסגוס והרדיד וחלוק וטלית וכיפה. ידועים וכיפה שמו בשם כיפה של זקנה ושל ילדות אין בו שם: וגומדין. הוא מסוה שמשימים על הפנים ונקרא בזה השם להיותו ארוך אמה על הרוב מלשון (שופטים ג׳:ט״ז) גומד ארכה ותרגום גרמידא אורכיה והוא שם האמה בלשון הש"ס (ב"מ דף סד.): וקולקין. ארוג משער והיא החגורה יחזקו בו הבגדים: ופונדא. הוא לבוש דבק בגוף למנוע הבגדים שלא יפסדו בזיעה: המעפורת. תרגום ויתחפש באפר ואשתני במעפרא (מלכים א כ׳:ל״ח): פרגוד. הוא מסך יתלה על שערי הבתים ולו שני כנפים והן נחלקים באמצע יגביה הקצה האחד על זה השער והקצה השני על השער השני וכאשר ירצו להסך על הבית יטו אותן ויתחברו שני כנפים לאחד ויהיה מסך אחד לכלל הבית ועל צד המשל אמרו (ב"מ דף נט.) אין הפרגוד ננעל בפניהם: 
+
+
+Mishnah 2
+
+הכונה מזאת ההלכה כי כאשר נחבר בגדים קצתן אל קצתן בתפירה הנה אם יהיו יותר מן המספר אשר זכר הנה הוא חבור לטומאה וכאשר יגע מאבות הטומאות באחד מהן נטמאו כולן ואפילו אלף: ואינו חבור להזייה. שאם הזה מי חטאת על בגד א' מהן הנה יטהרו כלן אם היה זה המספר המנוי או פחות ואז יהיו כמו בגד אחד להזאה ומה שהוא יותר על המספר הנה יצטרך הזאה בפני עצמו ולא נשאר בכאן לבאר זולת השמות: כסתות ומטפחות וסדינים וטלית ידועים. אולם סוברקין הוא מין ממיני החלוק ואמנם התחלפות שמותיו לפי התחלפות תמונותיו בהבדל ובתפירה: וקלובקרים. הוא הבגד אשר ילבשו אותו בזמן הסתיו ואין הלכה כר' יוסי: 
+
+
+Mishnah 3
+
+ענין זאת ההלכה מבואר וזה שהוא יספר בארך החוט אשר יטמאו בהתטמאות המשקולות במה שצריך למשקל ומה שיוסיף על זה הארך הנה הוא טהור ואפי' היה רוצה בקיומו וירצה בהשארותו זמן ארוך: משקולת. הוא המשקל אשר בו ישוו הכתלים אצל הבנאין והעצים אצל הנגרים והוא מעופרת ברוב וצורתה מפורסמת ואמר שחוט המאזנים י"ב טפחים ומאזני הנגרים י"ח וסיידין הן אשר יסיידו שטחי הכתלים בסיד ועפר והן ישוו אותו ג"כ במשקולת: וציירים. המציירים והן אשר יחוקקו. הצורות בגוף הכותל ואלו ג"כ יצטרכו למאזנים: 
+
+
+Mishnah 4
+
+יד קורדום מאחריו. הוא אשר יצא מלהב הקורדום חוץ מן הנקב וא"ר יוסי שמה שיותיר על טפח הוא טהור וטפח הסמוך לברזל טמא ות"ק אומר ג' אצבעות לבד הוא אשר יטמא ממנו ואין הל' כר"י: 
+
+
+Mishnah 5
+
+פרגול. הוא המחוגה אשר יעשו בו העיגולים ויד הפרגול הוא שוק המחוגה: ויד מקבת של מפתחי אבנים. הוא עץ עם ברזל אשר יעשו בו פתוחי אברם: 
+
+
+Mishnah 6
+
+צמרים. מוכרי צמר: והמקור. הוא הכלי אשר ינקרו בו הרחים: ומעצד של לגיונות. הוא כלי מכלי הרוצחים על תמונת קופיץ ולו נצב מעץ וראשו עגול ושמו המפורסם אצלנו טבריזי"ן וכל מה שקדם מן הגדרים בחוטי המאזנים הן החוטים אשר יתלו בהן המאזנים אשר יחזיק בהן האדם בידו בעת שישקול אולם החוטים אשר יתלו בהן הכוסות כל אחד מהן באיזהו ארך שיהיה הם חבור: 
+
+
+Mishnah 7
+
+כל היד אשר בזאת ההלכה הוא הנצב אשר יחזיקו ביד בשעה שיכו או שיפסלו. וידוע שקורנס של זהבים אטום משני צדדיו ושל נגרין פתוח מצדו האחד: ודרבן. שם הברזל אשר בקצה העץ ששמו מלמד הבקר. ואמרו שירי דרבן שארית העץ אשר יקרא מלמד וכבר ביארנוהו במקום אחר: ובדידי הוא אשר יחפרו בו סביבות האילן לקבץ המים בעת ההשקאה ושם היחיד הוא הבדיד: ונכוש. הוא הפטיש אשר ישברו בו האבנים ובן פטיש הוא הפטיש הקטן: וקורדום. של ביקוע הוא אשר יבקעו בו העצים: ושל עדיר. אשר יחפרו בו הארץ לזריעה: ומסתת. אשר ישוו בו האבנים ויבדילו אותן: 
+
+
+Mishnah 8
+
+כבר בארנו שחרחור שם הברזל אשר בקצה המרדע: ומגריפה של בעלי בתים. הוא המגרף אשר יניעו בו המאכל: ושל סיידים. יש להן מגריפה יניעו בה הסיד ואמרו אם רצה לקיים טמא רצה בו אם ירצה להיות זה הבית יד יותר ארוך מזה הגדר הנה הוא מכלל מה שיעזרו בה ויטמא בהטמאות הכלי וכן יטמא הכלי בהטמאותו: ומשמש. האור. כגון יד שפוד ואסכלאות הנה הם ואפילו היה הבית יד שלהן בתכלית האריכות הנה הן יטמאו כי האדם צריך להם להתרחק בו מן האש. והשרש בזה כולו שכל מה שיעזרו בו בשימוש הכלי הנה הוא יטמא בהטמאות הכלי מאומרו ית' בתנור אשר הוא בכלל הכלים וטמאים יהיו לכם ובאה הקבלה לכם לכל שבצרכיכם לפי מה שהתבאר בפרק ה' מזאת המסכתא: 
+
+
+Chapter 30
+
+
+
+Mishnah 1
+
+כבר ביארנו בתחלת מאמרנו ובפרק השני מזאת המסכתא שרש טומאת כלי זכוכית ושהוא מדרבנן: ואסקטולא. הוא כמין קערה ובלע"ז שקודיל"א והוא מן הלוח אשר יעשו בו מיני המתיקות וכבר אמרו אין מוליכין לבית האבל לא בטבלא ולא באסקוטלא ומדרך כלי הזכוכית והחרס יעשו בשולי הכלי שפה עגולה יהיה גבהה כמו אצבע לישב הכלי ישיבה מתוקנת והוא דומה למזרק קטן והן שולי הקערה וכאשר נשבר כלי זכוכית ונשארה זאת השפה עם השולים אם הכינו להשתמש בהן וגרר במגירה מה שהוא סביב השפה עד שהסיר ממנו תורת שבר כלי אז תטמא ושם המגירה שופין תרגום ואכות אותו טחון ושפית יתיה בשופינא (דברים ט׳:כ״א): 
+
+
+Mishnah 2
+
+אספקלריא. הוא המכסה אשר יעשה לראות מאחוריו והוא אצלי מלה מורכבת ספק ראיה וזה שיראה אחורי המכסה שהוא מזכוכית או מן בלא"ר או מן דבר ספירי לא יראה במקומו האמתי כמו שהתבאר בחכמת המבטים וכן לא יראה על שיעורו האמתי ויקראו החכמים המכסה הבהיר מאד אשר לא יסתיר דבר מאחוריו אספקלריא המאירה ואמר על צד המשל בהשגת מרע"ה לאלהות שהוא השיג הבורא ית' על תכלית מה שאפשר האדם מאשר הוא בחמר ההשגה שישיגהו כמו שאמר ית' מזה כי לא יראני האדם וחי לפי מה שהתבאר בפרקי אבות אמרו כל הנביאים נסתכלו באספקלריא שאינה מאירה ומשה רבינו נסתכל באספקלריא המאירה וכבר יצאנו מכוונת ההלכה אבל ביארנו ענין זה: ותמחוי. הוא שם הכלי אשר יאכלו בו: ותרווד. הוא כף ותמונת הכף שגבה גבנוני וכאשר יניחו אותו על דבר פשוט כמו השלחן יתגלגל לצדדין והלכה כר"ע: 
+
+
+Mishnah 3
+
+שליש ברובו. שהוסר מן המקיף עצמו ויהיה שליש הגובה [ברוב היקף]: ובעץ. הוא הבדיל ואין הלכה לא כרבי שמעון ולא כרבי יוסי: 
+
+
+Mishnah 4
+
+צלוחית. כלי גבוה השפה ולו צואר צר וזה הצואר הוא אשר אמר בכאן פיה ואחר שהוסר הצואר ישאר הכלי בשפה גבוהה ואם היתה צלוחית זאת של פלייטון הוא המושק"ו או משאר מיני הבושם הנה היא טהורה לפי שאינה ראויה לדבר כי כאשר ישים האדם ידו להריח בו ישרטו ידיו ואמרו מפני שהיא סורחת את היד החי"ת היא תמורת הכ"ף כאילו אומר סורכת: לגינין. קבוץ לגין: כבשים. לשום בו הדברים הכובשים כמו החומץ והיין שלא יצטרכו לו בכל עת: וכבר בארנו אפרכס בסוף י"ד מזאת המסכתא שהוא כלי ישימו בו החטים ויצא מתחתיו מעט מעט ירצה באמרו אפרכס של זכוכית שהוא כלי על זו התמונה וצר מלמעלה ורחב מלמטה וכאשר ישימו בו דבר לח יצא ממנו ולזה הוא טהור לפי שכלי זכוכית לא יטמא מהן רק המקבלים כמו שנזכר וממה שהתבאר בתוספ' דכלים ששידה תיבה ומגדל של זכוכית כאשר היו מחזיקים מ' סאה בלח הנה הן טהורין ולא יקבלו טומאה כמו שאם היו של עץ ומה שזולת אלו שלשה המינים מן מקבלי כלי זכוכית הנה הן טמאים ואפילו היו בתכלית הגודל ודע זה: אמר רבי יוסי אשריך כלים שנכנסת בטומאה ויצאת בטהרה. אמרו נכנסת בטומאה ויצאת בטהרה שתחלתו אבות הטומאות וסוף דברו ממנו טהורה דאמרו ואפרכס של זכוכית טהורה: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Makhshirin/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Makhshirin/Hebrew/Vilna Edition.txt
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+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Makhshirin/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,360 @@
+Rambam on Mishnah Makhshirin
+רמב"ם משנה מכשירין
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה מכשירין
+
+הקדמה
+
+
+
+
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כבר ביארנו פעמים שהאוכלין כולן לא יטמא מהן דבר אלא אחר בלילתו באחד משבעה משקין ולזה שני תנאים האחד שיבלול אחר עקירתן מן הקרקע והאחר שיבלול ברצון לא שיבלל בלא כוונה ואם נבלל בלא כוונה ונתרצה לו תהיה מוכנת לטומאה וזה שאמרו (ב"מ דף כב:) יותן דומיא דכי יתן מה יתן לרצונו אף יותן לרצונו ולכן בלילתו אחר עקירתו הכרחי משום אמרו (ויקרא י״א:ל״ח) וכי יותן מים על וגו' ולמדנו מזה כי שום זרע לא יטמא כשאינו בלול וידוע כי כל צמח אי אפשר לו שלא יבלל בעת צמחו וכשיבללו האוכלין על התנאים שהתנינו נקראי' מוכשרי' רוצה לומר שהם מוכנים לטומאה והמשקה אשר יבלול אותם יקרא מכשיר ומכניס עוד במשנה על הענין הזה ר"ל שהמשקה הזה כבר הכשיר הזרעים או יכשיר אותם כשיפול עליהם שהוא כל זה תחת דיבור השם יתברך וכי יותן מים על זרע באמרו הרי זה בכי יותן ר"ל שהוא מכשיר ומבואר הוא כי הדבר המטמא מטמא לרצון ושלא לרצון לפי שהטומאה עם ההכשר באין כאחת אמנם אנו מצריכים המשקה לרצון כשקדם לבדו להכין הזרעים לטומאה ואחר כך יבא הדבר המטמא והוא אמרו וכי יותן וכו' ואח"כ ונפל מנבלתם עליו וכו': 
+
+
+Mishnah 2
+
+אמרו ב"ש שכיון שכוונתו שיפול מה שיש בה מן המשקין כל מה שיפול ממנו בענין זה הוא מכשיר את האוכלין ומהמשקה הנשאר באילן מכשיר ג"כ וב"ה אומרים כי הנשאר באילן אינו מכשיר את הזרעים כשיגע בהן בעת הרעדת האילן לפי שבעת שהרעיד האילן היתה כוונתו שלא ישאר בו דבר מן המשקים הילכך מה שנשאר שם אינו לרצונו וזהו ענין אמרו מפני שהוא מתכוין שיצאו מכולו: 
+
+
+Mishnah 3
+
+אין ספק כי הירקות והזרעים טופחין במים היורד עליהן וג"כ במים אשר ישקום תמיד וכשהם הזרעים והירקות תחת האילן או תחת הסוכה והרעיד האילן ההוא להפיל פירותיו או הסוכה ההיא להפיל הפירות שעל גבה ונפלו אותן משקין על אותם זרעים וירקות ונבללו אין מחלוקת בין ב"ש ובין ב"ה שכבר הוכשרו לפי שהוא ידוע כי בללו והורצה לו בלילתם אמנם חלקו במרעיד אילן על אילן שני שתחתיו זרעים וירקות ונפל מן האילן השני אוכלים בזרעים ובירקות ההם ובא רבי יוסי ואמר טעם ב"ה כמו שאתה רואה: 
+
+וחלי קופרי. כנוי: 
+
+וטבעון. שם מקום: 
+
+
+Mishnah 4
+
+דברי ב"ה חוששין אנו. בתמיהה. פי' שהם אמרו לב"ש לטעמיכם מי שנער קלח אחד יוכשר הקלח ההוא ונאמר שמא יצא מן העלה לעלה. והשיבום ב"ש שהקלח אחד על כן לא נחוש לו ואגודה קלחים הרבה ואמרו להם ב"ה והרי המעלה שק מלא פירות שהם חלקים נפרדים ואין אנו אומרים שמא ירדו המים מצד העליון לתחתון ויהיה הפירות התחתונים נבללין ברצון עם היות השק הכולל הפירות בהיות האגודה כוללת הקלחים ומאמר ר' יוסי התחתון טהור ר"ל אינו מוכשר כי הרבה אומרים במסכת הזאת טמא בעבור מוכשר וטהור על הדבר שאינו מוכשר: 
+
+וטעם ר' יוסי שאומר שלא נתכוין שיבלל השק התחתון אבל נתכוין להגן בו השק העליון שלא יבלל ונמצא בלילת התחתון שלא לרצון והלכה כר' יוסי: 
+
+
+Mishnah 5
+
+הממחק את הכרישה. מי שמקנח הכרתי מבלילה שעליה והוא מחובר לקרקע או נפל עליו שלא לרצון או מי שסוחט שערו בבגדיו לנגבו כל מה שיהיה שותת מן המים בעת הסחיטה או הניגוב מכשיר לפי שהוא נתכוין לירידת המים ההם וכל מה שנשאר שם בשער או בכרתי וכיוצא בו אינו מכשיר לפי שלא היתה כוונתו שתשאר בו בלילה והלכה כר' יוסי לפי שהוא לטעמייהו דב"ה הקודם: 
+
+
+Mishnah 6
+
+הרבה שעושין אצלנו בבחינת הפולין הטחונין רואין אם נטפח ונתלחלח כשנופחין בו נודע שיתבשל מהר כי היותו מקבל הלחות במהרה אות על פתיחת נקביבותו: ורבי שמעון אומר כי הלחות ההוא הוא מזיעת האדם. ועוד יבאר כי הזיעה אינה מכשרת וחכ"א כי הלחות ההוא הוא מהבל הפה וכל מה שיצא מן הפה מכשיר לפי שהוא מתולדות המים כמו שעתיד לבאר ואין הלכה כרבי שמעון:  
+סיקרין. מציקין ומתגברין וכבר הקדמנו העיקר כי מתנאי ההכשר שיבלל הדבר בכוונת בעליו לבלול אותו ולא שיבלול אותו באונס והוא אינו רוצה בעצם הבלילה אבל אם איפשר להשלים כוונתו בלא בלילה היה עושה כן:  
+ושיבולת הנהר הוא שפיכת המים הידוע אצל העם עד"ף אלוא"ד מלשון (תהילים ס״ט:ט״ז) אל תשטפני שבולת מים וגו'. זה מאמר כולו מבואר:  
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הבתים אשר הם במקומות השפלים מן הקרקע וג"כ המערות ונקרות הצור הם עשויין להזיע ואפי' אין שם מים. והודיענו כי הזיעה ההיא אינה משקה ואפי' אם היה משקה הבית טמא הזיעה ההיא טהורה ואינה מכשרת וכן זיעת האדם אינה משקה ועל כן היא טהורה ואפילו שתה משקין לפי שאינם אותם המשקים שיצאו מגופו: וכבר ביארנו פעמים כי הבא ראשו ורובו במים שאובין טמא ופוסל את התרומה ועוד נבאר טעמו בסוף זבין ועל כן כשבא במים שאובים ונטמא כמו שזכרנו להתערבות הזיעה עם המים שאובין אשר על שטח גופו על כן כשיתנגב מן המים שאובין ואח"כ יזיע זיעתו טהורה: 
+
+
+Mishnah 2
+
+מבואר הוא כי הדלף הדולף מן המרחץ שהוא מימי המרחץ על כן כשיהיו המים טמאין יהיה הדלף טמא וכשנכנס בדבר למרחץ ונבלל זה ברצונו הוא וכבר הוכשר כי מן הידוע יבלל בהכרח ושאר המאמר פשוט הוא: 
+
+
+Mishnah 3
+
+כבר ביארנו בי"א של כלים שכלי מתכות שנטמאו ואפילו התיכן פעמים רבות כשיחזור ויעשה מהם כלים חזרו לטומאתן הישנה עד שיטהרו בהזאות שלישי ושביעי ובטבילה ופירוש בללו ערבו בהתוך: 
+
+גסטריות. הן כמין קדרות ושוליהן שטוחין ויתקבץ בהן שתן העובדי כוכבים ושתן ישראל או המימות ששופכים העובדי כוכבים והישראלים וידוע שהעובדי כוכבים כזבים לכל דבריהם ועל כן המימות אשר הם שופכין הן טמאים ומי שפיכות הן המים אשר שופכין אחר שנשתמשו בהן והן בחזקת טומאה לפי שהן מים מזוהמין ומים טמאין ואמר כי כשקדמו מי גשמים ונתקבצו במקום ואחר כך נשפך בהן איזה שיעור שיהיה ממי שפיכות הכל טמא לפי כשיפלו ממים טמאים אלו משקל טיפת חרדל בחבית של מים נטמא הכל ואמנם הולכין אחר הרוב כשקדמו מי שפיכות ורבו עליהן מי גשמים: 
+
+
+Mishnah 4
+
+הטורף גגו. הרוחץ גגו וידוע שהמי' הנוטפין מן הגג אחר רחיצתו או מן הבגד שהן מי שפיכות ורצה להודיענו איך נדע כי רבו מי גשמים על מי שפיכות וכבר ביארה בתוספתא איכות זה מקום מחלוקת ר' יהודה וזה כי ת"ק אומר כשתהיינה הטיפות הנוטפות קטנות ואח"כ ירדו גשמים וגדל שיעור הנוטפות כבר רבו מי גשמים ור' יהודה אומר כי אפי' אינם גדולות אלא שיש בין הנוטפת האחת וירידת הנוטפת השנית זמן ואח"כ ירדו גשמים ונעשו הנוטפות תכופות אז רבו מי גשמים ואין הל' כר' יהודה: 
+
+
+Mishnah 5
+
+אמבטי קטנה. הוא צנור קטן בלשון ערבי אל אבון שיורד בו המים במרחץ וכשהוא קטן ויש שם מלך שבעבור המלך יחמו אותו בכל יום מותר לרחוץ בו מיד ואע"פ שרוב העיר ישראל ואין הלכה כר' יהודה וכבר ביארנו באבות (פ"א) ששם המלוכה רשות: 
+
+
+Mishnah 6
+
+רוצה לומר כשימצא ירק נמכר במוצאי שבת והעיקר אצלינו כי כל מה שיעשה בשביל ישראל ואין בו פרסום גדול כשנעשה בשבת כגון חפרו לו קבר והביאו לו ארון כמו שנתבאר במסכת שבת (דף קנא.) מותר למוצאי שבת אמנם אחר שימתין בכדי שיעשו ועל כן ימתין בכאן לירק הזה כדי שיבואו ממקום קרוב אחר מוצאי שבת ואז תהיה מותר באכילה וטעם הדין הזה הנשרש אצלינו והוא ימתין בכדי שיעשו הוא מה שאספר לך וזה כי כשראינו או ידענו כי הדבר הזה אשר עשה העובד כוכבים בשבת עשה אותו בשביל ישראל אסרנוהו שיהנה בו עד אחר מוצאי שבת ושימתין בכדי שיעשו בו אחר השבת שיעור מה שנעשה בשבת לפי שאנו חוששין שמא הישראל רמז לעובד כוכבים ועוררו לעשות הדבר הזה בשבת כדי שימצא אותו מזומן למוצאי שבת וכאשר נאמר שאי אפשר לו שלא ימתין בכדי שיעשו לא ירמוז אליו שיעשה בשבת בשבילו בלבד לפי שאין לו תועלת בזה כיון שאי אפשר לו שלא ימתין וכיון שכן ימתין הוא עד מוצאי שבת וירחיק המעשה ההיא מתחילתו וזה כולו מנוסה באמירה לעובד כוכבים שהיא אסורה משום שבות והבן התעודה הזאת שהיא טובה: 
+
+
+Mishnah 7
+
+אמר אם רוב עובדי כוכבים עובד כוכבים. לענין שמותר לו לאכול נבלות ומותר לנו להאכילו שאר איסורין: 
+
+ואם רוב ישראל ישראל. לענין שמחזירין לו אבדה כישראל: 
+
+מחצה על מחצה ישראל. לענין נזקין כי אם הזיק שורו ישלם חצי נזק כישראל אבל לשאר דברים הוא ספק בשלשה פנים ונדון בו להחמיר מי שהרגו אינו נהרג ואם קדש אשה היא אשת איש וצריכה גט מספק ואם בא עליה פסלה לכהונה ולא יהיה כישראל לכל דבר להקל ולהחמיר עד שיטבול לשם גירות ואין הלכה כרבי יהודה: 
+
+
+Mishnah 8
+
+כבר נתבאר לך בב' מבבא מציעא (דף כא.) שהמוצא מציאה חייב להכריז: 
+
+פת עיסה. עיסת הבית ר' יהודה סובר ערוב טוב הקמח ורעתו וקיבר הוא המורסן: 
+
+וענין אמרו הולכין אחר רוב אוכלי פת עיסה במה שנודע מעניינה אם הם אלה הרוב חברים יהיה פתם טהור או עם הארץ יהיה פתם טמא ואין הלכה כרבי יהודה: 
+
+
+Mishnah 9
+
+ר"ל כשהם רוב הטבחים ישראל הבשר הוא בשר שחוטה וכשהם עובדי כוכבים הוא בשר נבלה ומטמא כי הדברים האלה הם לענין טומאה וטהרה לבד אמנם לענין האכילה אסור לאכלו באיזה ענין שיהיה לפי שהעיקר אצלינו בשר הנעלם מן העין אסור אלא אם היה לו בו טביעות עינו ויכירהו ואז יהיה מותר לאכלו אחר ההעלמ':  
+
+Mishnah 10
+
+כשרוב העם מכניסין לבתיהם הפירות אינם מביאין אותן עד שיוציאו מהן המעשרות משום שכיון שיכנסו לבית נקבעו למעשרות ואין מותר לו שיאכל מהן עד שיעשר כמו שביארנו במס' מעשרות (פ"א מ"ה) ועל כן יוציא מהן מעשרות ואז יכניסם לביתם ומה שיפול מהם בדרך פטור מן המעשר לפי שהוא בחזקת מעושרות אבל אם הביאם למכור בשוק מביאם טבל לפי שאוכל מהן עראי על כן הן בחזקת טבל וחייבין במעשרות וכבר ביארנו במס' דמאי (פ"ג) שהדמאי הוא הדבר המסופק חייב בתרומת מעשר ומעשר שני לבד וזכרנו סיבת זה וכבר ביארנו פעמים בסדר זרעים שרבי מאיר לבדו הוא שאמר אין קנין לעובד כוכבים בארץ ישראל להפקיע מן המעשרות על כן הפירות אשר ביד העובד כוכבים הן טבלין וחייבין במעשר ודאי וחכ"א דנין אותו דמאי בעבור הישראל לבד שפירותיו חייבין במעשר ואנחנו מסופקים אם עשר אם לא עשר אבל אילו היה כל האוצר של עובד כוכבי' היה פטור מן המעשרות כמו שביארנו במקומו מן הסדר הזה והלכה כחכמים: 
+
+
+Mishnah 11
+
+כבר ביארנו פעמים בספר זה בסדרים הקודמין כי מה שמוציאין בשנה ראשונה של שמיטה ובשנית ובד' ובה' הוא מעשר ראשון ואחר כך מעשר שני ובשנה השלישית והששית מוציאין מעשר עני תחת מעשר שני והוא אמרו ית' (דברים כ״ו:י״ב) כי תכלה לעשר וגו' ודיני פירות שנת ז' ידועים ורובם לשון משנה וכבר ביארנו במקומן ואמרו מחצה למחצה להחמיר ר"ל שאם היה העירוב בין פירות השנה הג' והב' אשר לפניה או לאחריה או בין הפירות הו' והה' ראוי שיוציא מן הפירות ההם מעשר ראשון התמידי ואחר כך מעשר שני כי מעשר עני אין בו קדושה ומעשר שני קדוש וטעון הבאת מקום כמו שביארנו במקומו ואם היה העירוב מחצה למחצה בין הפירות שביעית והשנה אשר לפניה או לאחריה התערובות ההוא ידונו בו דין פירות שביעית ויאכל בקדושת שביעית: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אמרו שק מלא פירות. ר"ל זרעים כי רוב הזרעים מושכין המים וכ"ש החטה ואין הלכה כר' יהודה: 
+
+
+Mishnah 2
+
+הג' משקין אלו דקי העצם שוקעין בחרס הכלי. ושאר כל המשקים ר"ל שאר שבעה משקים עבי העצם ועל כן אין להם הכשר בפליטתם: קטניות כגון פולין ואפונים וכיוצא בהן ואין הלכה כרבי נחמיה: 
+
+
+Mishnah 3
+
+הדבור הזה הוא ביין טמא וכן הדין לענין ההכשר שיהיה הפת נילוש בא' מן המשקין אשר אינן מכשירין והלכה כרבי יוסי: 
+
+
+Mishnah 4
+
+טננו. מטפיחין והטמנה יטמין בחול כדי שיטפיח הדבר ההוא הטמון וזה לשון בלי מפורסם אצלנו וענין אמרו מחמת הסלע מחמת (העריבה) [הקרקע] שיתלחלחו מן הלחלוחית אשר בעצם הקרקע ובעצם החרס: 
+
+
+Mishnah 5
+
+כבר ביארנו פעמים שענין משקה טופח באיזה מקום שנא' הוא שיהיה באותו דבר לחלוחית בענין שכשיגע בו האדם ילחלח ידו. ומרבץ גרנו ירבץ הגורן במים וישים בו החטה וטעם היות בעל החטה הזאת שמח בבלילתו לפי שיסורו האבנים ממנו ויהיה קמחו לבן והלכה כרבי שמעון ואין הלכה כר' יהודה: 
+
+
+Mishnah 6
+
+פקק את הצנור. סותם הצינור כדי שלא יצאו המים מן הגג אלא שיתקבצו וירחצו הזיתים ופירוש אם חלחל שינענעם בידו ויחבטם במים וכבר קדם לך דבורם ברביעי ממקואות היו צרורות מתחלחלים בתוכו פירוש מתגלגלין בו והענין אחד ועיקר דעת רבי יהודה כי השמחה בדבר בלי כוונה אינו במקום כוונה עד שיהיה שם מעשה לרצון עוזר השמחה ואין הלכה כרבי יהודה: 
+
+
+Mishnah 7
+
+אם הפכו שקיהם במים אז יהיו המים אשר בתוך השקים בכי יותן ואם יגיעו בהן פירות הוכשרו לפי שהמים ההם היו ברצון וכן הדין במים שברגליו וברגלי בהמתו כששמח ור' יהודה הוא אשר אומר כי המים העולים ברגלי בהמה טמאה לעולם מכשירין וכן מבואר בתוספתא ואין הלכה כרבי (עקיבא) [יהודה]: 
+
+
+Mishnah 8
+
+גלגלים הם המסבבים אשר בעגלה אשר דשין בה ונושאין עליה משא וכלי הבקר המחרשות וכיוצא בהם: 
+
+בשעת הקדים. בזמן החמה: 
+
+בשביל שיחוצו. כדי שיסתמו סדקיה לפי שעץ בימות החמה יסדק וכששורין אותו במים נסתמין אותן בקעים ופי' הרי זה בכי יותן לפי שהמים ההם הנתלים בהם הם ברצונו וכשנוגעים בהם פירות ברצונו ג"כ הוכשרו ועיקר הענין הזה בכל המסכת הזאת הוא שהכלי כשנבלל שלא ברצון אע"פ שנגעו בפירות ברצון אינן מכשירין כיון שהבלילה הזאת מעיקרא לא היתה ברצון אבל אם נבלל הכלי ברצונו גם הם מוכשרים וכדין בלילת הכלים כך דין בלילת האדם עצמו או הבהמה גם כן כשהיתה ברצון אז היא מכשרת: 
+
+ופי' אמרו בשעת היחף כשיגעה הבהמה מן ההליכה והשיגה עיפות ויגיעה וזה החולי מחולי הבהמות נקרא בערב אל (חס"א) [חכ"א] ופירוש יחפות ובשעת הדישה עד שתיגע הבהמה מהדישה והיא ג"כ אז כואבת מרגליה וכשהיא הבהמה בענין זה אינה צריכה מחשבה שיודחו רגליה אלא לעולם מים שברגליה ברצון הוא לפי שהיא בשעה זו יועיל לה תערובת המים כדי שתסור יגיעתה ובעבור היות הדבר על הרוב בכוונה על כן נאמר לעולם טמא אפי' לא חשב וכבר ביארנו בתחלת המס' הזאת שהוא אומר טמא וטהור בעבור מכשיר ואינו מכשיר: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+מכונן. מלופף ותנא קמא סבר שצריכה לפי שיעור גדלה וקטנה וכששם החבית תחת צנור אין ספק שהוא נתכוין שיזולו המים בתוכה ואפשר שיזולו בתוכה לבד ולא תבלל מבחוץ ועל כן מים שבאחריה ובחבל אינן בכי יותן: 
+
+
+Mishnah 2
+
+כבר קדם לך שמשקין טמאים מטמאים לרצון ושלא לרצון על כן אמר אפי' היה האדם הזה אב הטומאה כי המים השותתין מגופו אינן מכשירין כיון שירידת הגשמים הם שלא לרצון אמנם אם נער גופו שיסיר מה שעליו מן המים ההם הנתזין ממנו מכשירין כיון שכוונתו שיסירהו כמו שקדם ודוגמת זה בתחלת המס' באילן:  
+ולהקר. לקרר גופו:  
+ולידוח. לרחוץ אם היה האדם ההוא טמא המים הנשפכים עליו משקין טמאים ואם הוא טהור הן מכשירין כשיגעו בהן פירות ברצון כמו שביארנו:  
+
+Mishnah 3
+
+זה מבואר ממה שהקדמנו: 
+
+
+Mishnah 4
+
+החבית הזאת היא מלאה פירות וב"ש אומרים שצריך לשבור החבית ואז יהיו הפירות בלתי מוכשרין בעבור היות המים שנפלו עליהם בלי רצון וכיון שידע סלקם בבת אחת ביותר מהירות שאפשר לו אבל אם הוציא ממנה המים ראשון ראשון כבר עברה בלילה ברצון וב"ה אומרים יוציא ממנה המים בלבד ואמרו והם טהורים ר"ל בלי מוכשרים: 
+
+
+Mishnah 5
+
+הניתזין. הניצוצות אשר ניתזין מהן בירידת הנוטפין והצפין המים אשר ירבו וישפכו על פניה אחר שנתמלאת מן הנוטפין אמנם המים נכנסו בתוך הכלי ב"ש אומרים כיון שלא שפכה במקומה כשמצא בה הנוטפים אבל נשאה במימיה כבר נרצה לו היות המים בה אותו הזמן ועל כן הרי הוא בכי יותן וכשישים פירות בעריבה ההיא אחר ששפך המים מתוכה או קודם לכן הוכשרו וב"ה אומרים כיון שנשאה במימיה לשפכן ולא להניחן שם אינן בכי יותן אבל כשהניח העריבה הזאת בכוונה כדי שיתרבצו בה הנוטפין הרי המים הנאספים בה בכי יותן ואפילו נטלה לשפכה (לדברי הכל) [לר"ה]: 
+
+
+Mishnah 6
+
+שמור עיקר זה והוא שהפירות שנבללות במבוע מים או במקוה מים לא הוכשרו לטומאה בעוד שהם במים ההם עד שיצאו המים ממקום קבוצם או ממבועם ויפלו בהם הפירות או יפלו עליהם בכוונה ואז הן מוכשרין וזה לשונו בסיפרי יכול אפילו הן הפירות בבורות שיחין ומערות יהיו מוכשרין תלמוד לומר בכל כלי יטמא ואמרו עוד מה כלי מיוחד שהוא תלוש מן הקרקע אף אני ארבה את שמלאן לגבל בהן את הטיט ולכבס בהן את הכלים שהן תלושין מן הקרקע ומוציא את שבבורות ושבשיחין ושבמערות שאינן תלושין מן הקרקע ומשום זה העיקר אמרו בכאן כי צנון שבמערה נדה מדיחתו והוא טהור לפי שלא הוכשר כל זמן שהוא בתוך מי המערה עד שיצא ואפילו משהו ממי המערה ואז יהיה הקצה שיצא ממנו מוכשר בבלילה אשר עליו לפי שהמים שעל הצנון נתלש מן הקרקע ואז יטמא הצנון ההוא בנגיעת הנדה וזה הטעם עצמו בתורמוסים שבקופה לפי שהאיש הזה הטמא כשמעלה הקופה הוכשרו התורמוסין ונטמא מהם כל מה שנגע בקופה בעבור היות הקופה טמאה והיא הראשון לטומאה במגע הטמא הזה אשר נשאה מן המקוה ושאר כל התורמוסין טהורין לפי שהן תורמוסין של חולין ולא נמצאו בחולין שלישי כמו שביארנו בשני של טהרות: 
+
+
+Mishnah 7
+
+יתחיל מן ההלכה הזאת שטבילת ידים אינה צריכה כוונה וכבר העמיד הש"ס ההלכה הזאת בפירות חולין אמנם אם היו פירות מעשר או מה שהוא יותר קדוש מן המעשר אינו אפשר לו בלתי שיתכוין לטהר ידיו או ישארו בטומאה ואע"פ שהטבילן במים כיון שלא נתכוין דומיא דטבילת כל גופו שהיא צריכה כוונה כמו שביארנו בחגיגה: 
+
+
+Mishnah 8
+
+כבר ביארנו בתחלת הסדר שכלי חרס אין מקבל טומאה אלא מאב הטומאה בלבד או במשקין טמאין ושמגע טומאה נקרא כלי ראשון לטומאה בעבור היותו נוגע באב מאבות הטומאה וידוע ממה שביארנו שם כי אפילו המשקים אשר מטמאים בשני יטמאו הכלים ואמר בהלכה הזאת כי כשפשט האיש הזה אשר הוא אב הטומאה את ידו ונגע בקדרה הזאת שהיא טמאה ואע"פ שהיא בתוך המקוה לפי שנטמאה במגעו ולא נטהרה בעמדה במקוה מחמת המים אשר בתוכה כי הוא חוצץ כמו שנתבאר בעשירי של מקואות ואם היה זה שפשט ידיו ונגע בקדרה הזאת בתוכה מגע טומאות ר"ל ראשון אז היא טהורה והסבה בזה כי הוא אינו מטמא אותו במגעו כמו שהוא עיקרנו אכן יטמא משקין שבתוכה ואותן משקין יטמאו הקדרה כמו שנתבאר בח' של פרה וזהו אילו לא היתה בתוך המקוה אבל בעבור היותה בתוך המקוה לא יטמאו מים שבתוך הקדרה ואפילו נגעה בה הטומאה לפי שהמים הטמאים שנכנסו לתוך המקוה נטהרו ואע"פ שלא נתערבו בו כי המקוה מנען מלהטמא והוא בתוך המקוה והוא אמרו בסבת היותה טהורה ושאר כל המשקין טמאים [שאין] המים מטהרין את שאר המשקין ר"ל אילו היתה הקדרה הזאת מלאה שאר ז' משקים כגון השמן או הדבש ודכוותהון ופשט מגע טומאות ידו לתוכה אותן משקין הן טמאין והיו מטמאין הקדרה ואע"פ שהיא בתוך המקוה אמנם בהיותה מלאה מים לא יטמא המים בתוך המקוה לפי שהמקוה מטהר מים טמאים ובמסכת טבול יום (פ"א) אמרו חומר במשקין משא"כ במים שהמשקין אין להן טהרה מטומאתן ואין טהורין בגוף ופוסלין את המקוה בשנוי מראה משא"כ במים וכבר ביארנו העיקר הזה בסוף מקיאות:  
+
+Mishnah 9
+
+מי שדולה שממלא מים בתעלת עץ או חרס וכיוצא בהם כי המים הנשארים בקילון ההוא אשר מלא בו מכשיר את הפירות לפי שברצון נכנס המים בקילון והוא זה בתוך ג' ימים אחר הדליה אמנם אחר ג' ימים הדבר הנשאר בו אינו מכשיר לפי שאין רצונו שישארו המים באותו כלי יותר מן הזמן הזה ולא היתה כונתו אלא שהקילוח הוא ינגב אחר הזמן הזה ור"ע אומר כיון שלא נגבו כל לחלוחית שימצא בו ואפילו אחר ל' יום הוא ברצון ואין הלכה כר"ע: 
+
+
+Mishnah 10
+
+המשקין האלו הן שאר ז' משקין כיון שיפול עליהן שמן או דבש ברצון ואח"כ ירדו עליהן מי גשמים שלא ברצון ורבו מי גשמים על המשקין אותן משקין אינם מכשירין ואע"פ ששקעו משקים טמאים בגוף העצים אותן עצים טהורין והמשקין טמאים ג"כ הנכנסים בתוך העצים טהרו ואפילו ירד עליהם מי גשמים במתכוין אותן מי גשמים טהורין ולא נאמר מי גשמים אלו אשר על גבי העצים נתערב בהן המשקין טמאין שבלעו ויהיה הכלי טמא שלא ישרף אלו העצים הבלולין במי גשמים אלא בידים טהורות כדי שלא יטמא מי גשמים שעל גבן ויטמאו אותן משקים התנור בעת ההסק כמו שנתבאר במס' כלים [פ"ט מ"ה] וחלק ר"ש על ת"ק ואמר כשאנו אומרים שמשקין שבלעו העצים טהרו ואינם מטמאין התנור דוקא כשהיו העצים לחים ותצא לחלוחית מן העץ עצמו בשעת שריפה יותר ממשקין טמאים שבלע אבל אם לא יהיה הדבר כן אז מטמאים אותן העצים התנור בשעת ההסק בעבור יציאת משקין שבלעו מתוכן ואין הלכה כר"ש: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+מי שטבל בנהר והיה לפניו נהר אחר וכו' בכי יותן. אשר יטבול בו אין ספק כי המים אשר על שטח גופו הוא בכי יותן לפי שהוא ברצונו וכונתו ומי שעבר בנהר המים אשר נבלל בהם אינן בכי יותן כמו שקדם לנו ע"כ אמר כי כשטבל בנהר ויצאו המים ההם על שטח גופו הן מכשירין ואם עבר אחר כך בנהר אחר המים אשר על שטח גופו אינן בכי יותן וזהו ענין אמרם טיהרו שניים את הראשונים וכן אם דחייהו חבירו אחר הטבילה ונפל במים אותם המים שעל גופו אינן בכי יותן אבל כשחבירו מצחק עמו אז הוא נפילתו למים ובלילתו לרצונו ואינו אנוס בזה וע"כ מים שעל בשרו בכי יותן:
+
+Mishnah 2
+
+העושה צפור. שהוא מנתז מים בזריקתו והם העושים זה הנערים אצלנו מקנים לצחוק ואין הכוונה מהם שיבללו בהם אותו דבר שיבלל בה בעת הצחוק וכן המים אשר ישארו בה עד שנשאר אינו בכי יותן לפי שאין בכוונה השארתו שם: 
+
+
+Mishnah 3
+
+שיגובו. בעבור שיגבהו בהתפזרות המים בבללן והלכתא כחכמים: 
+
+
+Mishnah 4
+
+פי' לרחבו. שידע כמה רחבו. ועמקו שידע כמה עמקו ואין ספק כי כשישער הרום בידו או במדה שהוא מתכוין בלילת המדה ההיא או ידו וע"כ המים הנתנין בידו או במדה מכשיר כשנגעו בהן בפירות בכוונה כמו שקדם ביאורו והלכה כר"ע: 
+
+
+Mishnah 5
+
+אמרו את שבאבן טהורים שהמים אשר על האבן ההיא אשר בתוך הבור דינו כדין מי הבור שהוא טהור לא יתטמא ולא יכשיר כמו שביארנו אע"פ שהאבן נראה למעלה משטח המים והדבר הנראה ממנו בלול אין דין המים אשר על החלק היוצא ממנו דין מים תלושים: 
+
+
+Mishnah 6
+
+שלח. העור בצמרו כמו שמפשיטים אותו כאשר יחבט אותו במטה והוא חוץ למים כונתו בלי ספק הוצאת המים והוא כמו מרעיד את האילן להשיר ממנו משקין שהוא מכשיר כמו שנקדם אמנם כשנחבט והוא בתוך המים אין כונתו יציאת המים מן העור כיון שהוא שקוע במים וא"ר יוסי כי אז ג"כ הוא מתכוין שיצא המים הנכנס בגופו עם מה שנתלה בו מן הצואה וע"כ מכשיר הדבר שיצא ממנו ונתז ואפי' בתוך המים ואין הלכה כר"י: 
+
+
+Mishnah 7
+
+עקל. הוא מקים בתוך הספינות אשר מתקבץ בו המים שמזדלגין מבקיעות הספינה ויתקבצו בהם מים תמיד ומשוטות בערבי מגאר"ף ומצודות ורשתות ומכמורות כולן מיני השבכות שצדין בהן החיות ואמרו אם נער בכי יותן ר"ל כי נעירת השבכה במים מה שינער ממנה הוא בכי יותן לפי שכונתו אז הוצאת מים ממנה וענין אמרו בספינה לצרפה כדי שתתחסם ויסגר בקיעתה לפי שהספינה שהיתה ביבשה תבקע: 
+
+ואמרו מסמר לצרפו שיקשהו בעבור כי ברזל כשהלבינוהו באש וכבוהו במים הוא מתחזק ומתחסם והנפחים קורין לזה מקשה וחכמים קורין אותו צריפה וקורין לו ג"כ חסום: 
+
+ואוד. ידוע שהוא אוד של אש: 
+
+
+Mishnah 8
+
+קסיא של שולחנות. הכסוי שכופין על שולחני המזון כדי שלא יפול במזון אשר על השולחן מים או כיוצא בהן ושיפא של לבנים כסוי שעושין ללבנים שמכסים אותן שלא יפול עליהן מים קודם בשולם ויפסדו: 
+
+
+Mishnah 9
+
+ענין ההלכה הזאת כי כשיהיה הכלי טהור ובו משקין טהורים והריק מהם בכלי אחר טמא כל מה שנכנס מהמשקים בכלי התחתון הטמא הוא טמא בלי ספק ואשר ישאר מן המשקים בכלי הטהור אשר יריק ממנו הרי הן טהורין ולא נאמר הרי נתחברו משקים אשר בכלי העליון לדבר השותת אשר הוא עמוד מכלי אל כלי ואותו עמוד הוא נקרא נצוק וזה הטעם אמרו בכאן כל הנצוק טהור: 
+
+וזיפים וצפחת. שני מקומות בארץ ישראל שהיה דבשם בתכלית העובי וע"כ יחבר נצוק שלהן בין המשקין אשר בין שני הכלים וישובו מה שבתוכם יחדיו משקים טמאים: 
+
+ומקפה של גריסין ושל פול תבשיל של פולים הטחונין ובלתי טחונין וטעם זה מה שזכר מפני שהיא סולדת לאחוריה פירוש כי כשנפסק הקלוח והריק ידו חזר אותו עמוד השותת אשר היה קצתו במשקין טמאים למשקין אשר בכלי העליון הטהור ויטמא המשקין אשר היה הערוי מהן וזה משום עובי עצמה ר"ל עובי עצם המקפה הזאת של פולין: 
+
+
+Mishnah 10
+
+השמר בביאור המשנה הזאת מה שזכרתי לך בהלכה אשר לפניה והוא כי הכלי אשר יריק ממנו טהור ואשר יריק אליו טמא וטעם אמרו מצונן לחם טמא לפי שעמוד המשקה אשר יקרא נצוק יתחמם בהיות קצהו בכלי החם ויעלה ההבל עם הנצוק מתוך הכלי החם הטמא ויחמם המשקה אשר בכלי העליון וע"כ שב טמא לפי שההבל החם חבר ביניהם והוא עולה מן הטמא אל הטהור ור"ש אומר כי הענין הזה עצמו חייבנו לומר במי ששפך משקה חם טהור בכלי שיש בה משקה טמא יותר חם ממנו לפי שמן הטמא הזה שהוא יותר חם יעלה הבל רותח עם הנצוק ויוסיף בחמימות המשקה הטהור וזהו פי' אמרו כחו של תחתון יפה משל עליון טמא ואין הלכה כר"ש לפי שכיון ששניהן חמין ואע"פ שהתחתון יותר חם מן העליון לא יראה לו פעולה ברורה במשקה אשר שופך ממנו: 
+
+
+Mishnah 11
+
+לפי שזכר בהלכה אשר לפניה כי ההבל העולה מן הכלי הטמא הוא כמו המשקים טמאים ויטמאנו שנה מה שדומה לזה ואמר כי כשתגיס האשה הטהורה הקדרה טמאה בכף והזיעו ידיה מן ההבל העולה מן הקדרה שידיה טמאות לפי שנגעה במשקין טמאין לפי שההבל אשר בלל ידיה הוא ממשקין טמאין וחלופו כשהיו ידיה טמאות והקדרה טהורה והזיעו ידיה בהבל אותה זיעה היו משקין טמאים לפי שנטמאו בידה ויטמאו כל מה שבקדרה לפי שההבל מחובר בין המשקה ההוא אשר על ידיה ובין מה שבקדרה ורבי יוסי אומר עד שנטף מזיעת ידיה בקדרה ואז תהיה טמאה ואמרו בכאן קדרה טמאה ר"ל הדבר אשר בקדרה לפי שכבר ביארנו בתחלת המסכתא שמשקין שנטמאו מחמת ידים לא יטמאו כלים אא"כ תחשוב זיעת היד הנה בהבל כאילו הן משקים טמאים היוצאים מן הטמא ויחושו לו ופירוש אמרו היין שבכף טהור כי אינו מכשיר עד שישימו בכלי ואז יהיה משקה ויכשיר ואין הלכה כר' יוסי: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+כנימה. התולעים הנולדים בזרעים ובפירות ופירוש יש להן מעשה לפי שאם שפכו עליהם המים בכוונה היו מכשירין:
+
+Mishnah 2
+
+אגודות. כמשמען. קציעות דבילה של תאנים. השום כמשמעו: 
+
+בשביל שימתינו. שיעמדו זמן ארוך ולא יפסדו ואמרו אינן בכי יותן ר"ל אם ירד עליהן טל אינם בכי יותן ואע"פ שהוא ידע כי א"א שלא ירד עליהם טל כל הלילה. ואגודות של שווקים טמאין לפי שהמוכרין מנתזין עליהם מים תמיד והן מוכשרין והידים ממשמשין בהן טמאין וטהורין וע"כ הן בחזקת טומאה ורבי יהודה אומר כי כשהן לחים אין מנתזין עליהם מים לפי שאין מנתזין מים על הירקות אלא אם עמדו ימים כדי שיראו לחין וכיון שהן לחין אין מתיזין עליהן מים ע"כ הן טהורין כיון שאינן מוכשרים ואמר ר"מ כי אע"פ שהן לחין ואינן צריכין בלילה אעפ"כ מנתזין עליהן במשקה פה כדי שיסור האבק וע"כ הן מוכשרין והמחלוקת שבין ת"ק ור"מ כי ר"מ אשר נותן הטעם מפני המשקה הפה אם היה מנהגם שלא יעשו כן הן טהורים ות"ק אמר כי כולן מוכשרין ועל כן הן בחזקת טומאה באיזה ענין שיהא והלכה כתנא קמא: 
+
+והקמחין. הקמח שנבללו חטיו קודם הטחינה וסלתות הוא אשר יוסרו סוביו בהכרח ואז יעשה סולת ובעבור היותו מוכשר והוא בשווקים וכל הידים מחפשין בו וקונים אותו על כן הוא בחזקת טומאה: 
+
+וחליקה. חטה טחונה כל גרעין לשנים: 
+
+וטרגיס. כל גרעין לשלשה: 
+
+וטסני. גרעין חלוק לארבע וזה המין ג"כ בגריס הנטחן אחר השרייה במים ועושין ממנו הריפות וכיוצא בהם ממעשה קדרה ואמרו בכל מקום שוה הוא אם הם בבתים או בשווקים לפי שגם הם ממשמשין בהן הידים בבלילתן ובטחינתן: 
+
+
+Mishnah 3
+
+כשהן הביצים אצל מוכרי משקה יגעו בהם וידיהם בלולות במשקה לפי שהן סומכין על קליפתן וכשנגע בהן טמא טימא המשקה אשר עליה והוא מטמא אותה בקליפתה כמו שנתבאר בפ' ראשון של עוקצין ואם הם מוכרין עם המשקה והביצים פירות יבשים אז הן מנגבין ידיהן בעבור הפירות וע"כ ישארו הביצים בחזקת טהרה. 
+
+וכל הדגים בחזקת טומאה לפי שהוא אוכל מוכשר במים והידים ממשמשין בו הטמא והטהור: 
+
+ואלתית. הוא מין דגים יחתכו אותו לחתיכות ודג המצרי הבא בקופה דג קטן מאד משימין אותו בקופות והוא מפורסם במצרים וקורין לו אל נחצ"א וקוליס האספנים מין דגים ועורו רך מאד ונודע אצלנו במערב וקורין לו אל שבוטא וא"ר יהודה כי אלו הג' מיני דגים הן בחזקת טהרה לפי שאינן מוכשרין כי המים מפסידין אותן והן חיין זמן מרובה אחר צידתן ואז מתים ואינם הווים אוכל עד שהן מנוגבין והן אינן מתיזין עליהם מים וכל הציר בחזקת טומאה לפי שהוא מוכשר לפי שעשיית הציר הוא ע"י משקה ודגה שם ממין דגים היה מפורסם אצלם בשם הזה ואמרו על כולם ר"ל כל מה שנאמר בו שהוא בחזקת טומאה לפי שהוא מוכשר נאמן עם הארץ לומר שהוא טהור וזה לעיקר אשר ביארנו בפ' שני של דמאי והיה עם הארץ נאמן לומר פירות האלו לא הוכשרו ור"א בן יעקב אומר כי הציר אשר נתאמת לנו שהוא טהור ונפל לתוכו מים כבר הוכשר במים ההם המעטים וחוזר חזקתו טמא כמו כל ציר אמנם יהיה הציר טהור כשמוציאין הציר על ידי מלח או על ידי מי פירות שאינן מוכשרין ואין הלכה כר' יהודה והלכה כרבי אליעזר בן יעקב: 
+
+
+Mishnah 4
+
+אמר הקב"ה בטומאת משקין (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל אשר יבא עליו מים יטמא ואמרו בסיפרא אין לי אלא מים הטל ויין והשמן והדם והדבש והחלב מנין ת"ל (שם) וכל משקה אי וכל משקה יכול מי תותים מי רימונים ושאר כל מי פירות ת"ל מים מה מים מיוחדין שאין להן שם לווי אף אני ארבה הטל והיין והשמן והדם והדבש וחלב שאין להם שם לווי ומוציא אני את מי תותים ומי רימונים ושאר כל מי פירות שיש להם שם לווי ואמר אח"כ בהכשר זרעים לטומאה (שם) וכי יותן מים על זרע ואמרו בסיפרא אין לי אלא לאחר הכשר מים מנין לעשות שאר משקין כמים נאמרו מים למעלה ר"ל בטומאת משקין ונאמרו מים למטה מה מים האמורין למעלה עשה בהן שאר משקין כמים אף מים האמורים למטה נעשה בהם שאר המשקים כמים הרי שנתבאר לך מכאן כי כל משקה שאין לו שם לווי מכשיר ומיטמא והם אלה הז' משקין לבד אשר מנה ואל תחשוב כי דבש דבורים הוא ג"כ שם לווי לפי שדבש גרידא שמו ואין צריך לווי אמנם לווי בכאן של דבורים לחלוק בינו ובין דבש צרעים והוא דבש הצרעות וטעם היותו טהור לפי שאינו מיטמא ואינו מכשיר ואמרו מותר באכילה כדי שלא תחשוב שהוא כמו חלב בהמה טמאה שאינו מותר באכילה כיון שהצרעה היא משרץ העוף וההפרש בין זה לזה פשוט לפי שהדבש אינו נולד בגוף הדבורה והצרעה אבל הוא טל ירד על הצמח ומתערב בו כח הצמח ההוא ולחלוחתו יחזור דבש ואוכלין אותו הדבורים ונכנס לאצטומכתם ומה שיותר מובחר תקיא אותו לכוורת ותצפינהו כדי שתמצא אותו עת כריתות הצמחים ואפיסתן במדברות ולא הוצרך לבאר בדבש דבורים שהוא מותר באכילה לפי שכבר נתבאר זה בפסוקים ובתוספתא דשבת (פ"ט) אמרו מנין לדם שהוא משקה שנאמר (במדבר כ״ג:כ״ד) ודם חללים ישתה מנין ליין שהוא משקה שנאמר (דברים ל״ב:י״ד) ודם ענב תשתה חמר מנין לדבש שהוא משקה שנאמר (שם) ויניקהו דבש מסלע מנין לשמן שהוא משקה שנאמר (ישעיהו כ״ה:ו׳) משתה שמנים מנין לחלב שהוא משקה שנא' (שופטים ד׳:י״ט) ותפתח [את] נאד החלב ותשקהו מנין לטל שהוא משקה שנאמר (שם ו) וימץ טל מן הגזה מלא הספל מים מנין לדמעות העין שהוא משקה שנאמר (תהילים פ׳:ו׳) ותשקמו בדמעות שליש מנין למי האף שהוא משקה שנאמר (ירמיהו ט׳:י״ז) ועפעפינו יזלו מים ואלו כולן אסמכתות והעיקר הלכה למשה מסיני כמו שבארנו פעמים רבות בכוונתי הזאת:  
+
+Mishnah 5
+
+דם הקזה לשתיה. שיתכוין בדם ההקזה להשקותו לחיות או לאדם שנהג לשתות ומי החלב מי הגבינה הנפרד מן החלב בעת שמשליכין בו הקיבה ושאר הדברים שמעמידין החלב והוא אשר אנו קורין לו בלשון ערבי אלמי"ק. ומוחל המים השחורים השותתים מן הזיתים וכבר ביארנו בט' של טהרות שר"ש אומר כי מוחל מי פירות הוא ועל כן לא יטמא ולא יכשיר אלא מפני שיורי שמן שבו ואמרנו שאין הלכה כר"ש אבל המוחל משקה כמו שאמר ר"מ והוא כדעת חכמים לפי שהוא כשמן. ואמר השם יתעלה בח' שרצים (ויקרא א) וזה לכם הטמא להביא דמו שיטמא כבשרו ואמרו יכול יכשיר את הזרעים ת"ל לכם לכם הוא מטמא ואינו מכשיר את זרעים: 
+
+
+Mishnah 6
+
+אמרו מטמאין ומכשירין. ר"ל שהן משקין והן עצמן טמאין וע"כ אין צריכין שיקדם להם הכשר וביאר הקב"ה בזוב הזב שהוא טמא ואמר (ויקרא ט״ו:ב׳) זובו טמא ורוקו בפסוק (שם) וכי ירוק הזב וגו' ומימי רגליו קבלה (נדה דף נה:) נסמך לאמרו זובו טמא הוא וזאת תהיה טומאתו וגו' אמרו וזאת לרבות מימי רגליו. וש"ז היא של בריא וכ"ש של זב. וטומאת דם המת ביארנו בב' מאהלות ודם הנדה בז' של נדה (דף נד:) ור"א אומר כי ש"ז אינה מכשרת לפי שהפסוק כבר שללה שם המשקה ושמה לוויה וראב"ע אומר שדם הנדה אינו מכשיר כמו שאינו מכשיר דם היוצא מן התחתוניות ור"ש אומר כיון שמת המת יצא דמו מתורת משקה ואין הלכה כשלשתן: 
+
+
+Mishnah 7
+
+זיעה. בלשון ערב ער"ק. 
+
+ליחה סרוחה בלשון ערב אלקי"ח ושוה היא אם שותת משטח הגוף או אם יצא ברקיקה: 
+
+והראי. צואה: 
+
+והדם היוצא עמהם. ר"ל הדם היוצא עם הליחה הסרוחה או עם הצואה: 
+
+ומשקה בן שמונה. ר"ל שנולד מח' חדשים כל משקה שיצא ממנו מן המשקין הן מכשירין בשלם מן האנשים ואינן מכשירין בילוד הזה לפי שהעיקר אצלנו בן שמונה חי הרי הוא כאבן: 
+
+ומי טבריא. הן מים שיש בהן איכות שמשתלשלים בהן כששותין אותם יוצאים המים זכים כמו שנשתו אמנם בעבור יציאתן מבית הרעי אינם משקה וענין אמרו לא מטמאין ואפי' יצאו אלו הליחות מן הזב. ואמרו בזב יכול זיעה וליחה סרוחה והרעי יהיו טמאין ת"ל זובו טמא הוא הוא טמא ואין אלו טמאין ור"א אומר כי דם שחיטה בבהמה וחיה ועופות טמאים: 
+
+ודם הקזה לרפואה. מטמא ומכשיר והן משקין ואין הלכה כר"א ולא כרבי יוסי והלכה כרשב"א שאמר חלב הזכר אינו משקה: 
+
+
+Mishnah 8
+
+כל מקום שאתה שומע בכאן מטמא ואינו מטמא. ר"ל אם הוא משקה או אינו משקה וכשהוא משקה דינו כדין המשקין מהיותו מכשיר ומטמא עצמו ויטמא כשיצא מגוף טמא וכאשר אינו משקה הוא טהור בכל ענין וטעם לרצון שחולבין אותו בכוונה ומכוונין עליו שיהיה משקה ושלא לרצון שיצא מעצמו בלא חליבה או שנחלב בלא כוונה אבל על דרך שחוק וכיוצא בו ואמרו בזב דמעת עינו ודם מגפתו וחלב האשה מטמאין טומאת משקין רצה לומר שהן בתורת משקין שנטמאו בזב בלבד ואינם אבות הטומאות כמו זובו ורוקו כמו שזכרנו בפ"ק דכלים וכמו שנבאר במסכת זבין (פ"ה מ"ז) וכבר נקדם לך בפרק אשר לפני זה כי הדבר אשר שותת מן הענבים והזיתים בלא כוונת סחיטה אינו משקה עד שיתכוין בעליו לאסיפת השתיתה ההיא וישים אותה בכלי ואז תהיה משקה ולפי שאמר ר"ע בויכוחו זה כי החלבים כולם משקה יצאו בכוונה או בלא כוונה ושם ראייתו בזה כן אין חילוק בין חולב לרפואה או חולב לשתיה ע"כ אמרו לו זיתים וענבים יוכיחו אשר אין לחלוק ג"כ בין מי שיוציא מיציהם לשתיה או לרפואה ואעפ"כ אין מיציהם משקה אלא כשיוצא ברצון והמאמר כולו מבואר ואין הלכה כר' עקיבא: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Makhshirin/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Makhshirin/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..8e5d727fa412c48db882550181cf3f3ed9b05004
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Makhshirin/Hebrew/merged.txt	
@@ -0,0 +1,363 @@
+Rambam on Mishnah Makhshirin
+רמב"ם משנה מכשירין
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Makhshirin
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה מכשירין
+
+הקדמה
+
+
+
+
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כבר ביארנו פעמים שהאוכלין כולן לא יטמא מהן דבר אלא אחר בלילתו באחד משבעה משקין ולזה שני תנאים האחד שיבלול אחר עקירתן מן הקרקע והאחר שיבלול ברצון לא שיבלל בלא כוונה ואם נבלל בלא כוונה ונתרצה לו תהיה מוכנת לטומאה וזה שאמרו (ב"מ דף כב:) יותן דומיא דכי יתן מה יתן לרצונו אף יותן לרצונו ולכן בלילתו אחר עקירתו הכרחי משום אמרו (ויקרא י״א:ל״ח) וכי יותן מים על וגו' ולמדנו מזה כי שום זרע לא יטמא כשאינו בלול וידוע כי כל צמח אי אפשר לו שלא יבלל בעת צמחו וכשיבללו האוכלין על התנאים שהתנינו נקראי' מוכשרי' רוצה לומר שהם מוכנים לטומאה והמשקה אשר יבלול אותם יקרא מכשיר ומכניס עוד במשנה על הענין הזה ר"ל שהמשקה הזה כבר הכשיר הזרעים או יכשיר אותם כשיפול עליהם שהוא כל זה תחת דיבור השם יתברך וכי יותן מים על זרע באמרו הרי זה בכי יותן ר"ל שהוא מכשיר ומבואר הוא כי הדבר המטמא מטמא לרצון ושלא לרצון לפי שהטומאה עם ההכשר באין כאחת אמנם אנו מצריכים המשקה לרצון כשקדם לבדו להכין הזרעים לטומאה ואחר כך יבא הדבר המטמא והוא אמרו וכי יותן וכו' ואח"כ ונפל מנבלתם עליו וכו': 
+
+
+Mishnah 2
+
+אמרו ב"ש שכיון שכוונתו שיפול מה שיש בה מן המשקין כל מה שיפול ממנו בענין זה הוא מכשיר את האוכלין ומהמשקה הנשאר באילן מכשיר ג"כ וב"ה אומרים כי הנשאר באילן אינו מכשיר את הזרעים כשיגע בהן בעת הרעדת האילן לפי שבעת שהרעיד האילן היתה כוונתו שלא ישאר בו דבר מן המשקים הילכך מה שנשאר שם אינו לרצונו וזהו ענין אמרו מפני שהוא מתכוין שיצאו מכולו: 
+
+
+Mishnah 3
+
+אין ספק כי הירקות והזרעים טופחין במים היורד עליהן וג"כ במים אשר ישקום תמיד וכשהם הזרעים והירקות תחת האילן או תחת הסוכה והרעיד האילן ההוא להפיל פירותיו או הסוכה ההיא להפיל הפירות שעל גבה ונפלו אותן משקין על אותם זרעים וירקות ונבללו אין מחלוקת בין ב"ש ובין ב"ה שכבר הוכשרו לפי שהוא ידוע כי בללו והורצה לו בלילתם אמנם חלקו במרעיד אילן על אילן שני שתחתיו זרעים וירקות ונפל מן האילן השני אוכלים בזרעים ובירקות ההם ובא רבי יוסי ואמר טעם ב"ה כמו שאתה רואה: 
+
+וחלי קופרי. כנוי: 
+
+וטבעון. שם מקום: 
+
+
+Mishnah 4
+
+דברי ב"ה חוששין אנו. בתמיהה. פי' שהם אמרו לב"ש לטעמיכם מי שנער קלח אחד יוכשר הקלח ההוא ונאמר שמא יצא מן העלה לעלה. והשיבום ב"ש שהקלח אחד על כן לא נחוש לו ואגודה קלחים הרבה ואמרו להם ב"ה והרי המעלה שק מלא פירות שהם חלקים נפרדים ואין אנו אומרים שמא ירדו המים מצד העליון לתחתון ויהיה הפירות התחתונים נבללין ברצון עם היות השק הכולל הפירות בהיות האגודה כוללת הקלחים ומאמר ר' יוסי התחתון טהור ר"ל אינו מוכשר כי הרבה אומרים במסכת הזאת טמא בעבור מוכשר וטהור על הדבר שאינו מוכשר: 
+
+וטעם ר' יוסי שאומר שלא נתכוין שיבלל השק התחתון אבל נתכוין להגן בו השק העליון שלא יבלל ונמצא בלילת התחתון שלא לרצון והלכה כר' יוסי: 
+
+
+Mishnah 5
+
+הממחק את הכרישה. מי שמקנח הכרתי מבלילה שעליה והוא מחובר לקרקע או נפל עליו שלא לרצון או מי שסוחט שערו בבגדיו לנגבו כל מה שיהיה שותת מן המים בעת הסחיטה או הניגוב מכשיר לפי שהוא נתכוין לירידת המים ההם וכל מה שנשאר שם בשער או בכרתי וכיוצא בו אינו מכשיר לפי שלא היתה כוונתו שתשאר בו בלילה והלכה כר' יוסי לפי שהוא לטעמייהו דב"ה הקודם: 
+
+
+Mishnah 6
+
+הרבה שעושין אצלנו בבחינת הפולין הטחונין רואין אם נטפח ונתלחלח כשנופחין בו נודע שיתבשל מהר כי היותו מקבל הלחות במהרה אות על פתיחת נקביבותו: ורבי שמעון אומר כי הלחות ההוא הוא מזיעת האדם. ועוד יבאר כי הזיעה אינה מכשרת וחכ"א כי הלחות ההוא הוא מהבל הפה וכל מה שיצא מן הפה מכשיר לפי שהוא מתולדות המים כמו שעתיד לבאר ואין הלכה כרבי שמעון:  
+סיקרין. מציקין ומתגברין וכבר הקדמנו העיקר כי מתנאי ההכשר שיבלל הדבר בכוונת בעליו לבלול אותו ולא שיבלול אותו באונס והוא אינו רוצה בעצם הבלילה אבל אם איפשר להשלים כוונתו בלא בלילה היה עושה כן:  
+ושיבולת הנהר הוא שפיכת המים הידוע אצל העם עד"ף אלוא"ד מלשון (תהילים ס״ט:ט״ז) אל תשטפני שבולת מים וגו'. זה מאמר כולו מבואר:  
+
+Chapter 2
+
+
+
+Mishnah 1
+
+הבתים אשר הם במקומות השפלים מן הקרקע וג"כ המערות ונקרות הצור הם עשויין להזיע ואפי' אין שם מים. והודיענו כי הזיעה ההיא אינה משקה ואפי' אם היה משקה הבית טמא הזיעה ההיא טהורה ואינה מכשרת וכן זיעת האדם אינה משקה ועל כן היא טהורה ואפילו שתה משקין לפי שאינם אותם המשקים שיצאו מגופו: וכבר ביארנו פעמים כי הבא ראשו ורובו במים שאובין טמא ופוסל את התרומה ועוד נבאר טעמו בסוף זבין ועל כן כשבא במים שאובים ונטמא כמו שזכרנו להתערבות הזיעה עם המים שאובין אשר על שטח גופו על כן כשיתנגב מן המים שאובין ואח"כ יזיע זיעתו טהורה: 
+
+
+Mishnah 2
+
+מבואר הוא כי הדלף הדולף מן המרחץ שהוא מימי המרחץ על כן כשיהיו המים טמאין יהיה הדלף טמא וכשנכנס בדבר למרחץ ונבלל זה ברצונו הוא וכבר הוכשר כי מן הידוע יבלל בהכרח ושאר המאמר פשוט הוא: 
+
+
+Mishnah 3
+
+כבר ביארנו בי"א של כלים שכלי מתכות שנטמאו ואפילו התיכן פעמים רבות כשיחזור ויעשה מהם כלים חזרו לטומאתן הישנה עד שיטהרו בהזאות שלישי ושביעי ובטבילה ופירוש בללו ערבו בהתוך: 
+
+גסטריות. הן כמין קדרות ושוליהן שטוחין ויתקבץ בהן שתן העובדי כוכבים ושתן ישראל או המימות ששופכים העובדי כוכבים והישראלים וידוע שהעובדי כוכבים כזבים לכל דבריהם ועל כן המימות אשר הם שופכין הן טמאים ומי שפיכות הן המים אשר שופכין אחר שנשתמשו בהן והן בחזקת טומאה לפי שהן מים מזוהמין ומים טמאין ואמר כי כשקדמו מי גשמים ונתקבצו במקום ואחר כך נשפך בהן איזה שיעור שיהיה ממי שפיכות הכל טמא לפי כשיפלו ממים טמאים אלו משקל טיפת חרדל בחבית של מים נטמא הכל ואמנם הולכין אחר הרוב כשקדמו מי שפיכות ורבו עליהן מי גשמים: 
+
+
+Mishnah 4
+
+הטורף גגו. הרוחץ גגו וידוע שהמי' הנוטפין מן הגג אחר רחיצתו או מן הבגד שהן מי שפיכות ורצה להודיענו איך נדע כי רבו מי גשמים על מי שפיכות וכבר ביארה בתוספתא איכות זה מקום מחלוקת ר' יהודה וזה כי ת"ק אומר כשתהיינה הטיפות הנוטפות קטנות ואח"כ ירדו גשמים וגדל שיעור הנוטפות כבר רבו מי גשמים ור' יהודה אומר כי אפי' אינם גדולות אלא שיש בין הנוטפת האחת וירידת הנוטפת השנית זמן ואח"כ ירדו גשמים ונעשו הנוטפות תכופות אז רבו מי גשמים ואין הל' כר' יהודה: 
+
+
+Mishnah 5
+
+אמבטי קטנה. הוא צנור קטן בלשון ערבי אל אבון שיורד בו המים במרחץ וכשהוא קטן ויש שם מלך שבעבור המלך יחמו אותו בכל יום מותר לרחוץ בו מיד ואע"פ שרוב העיר ישראל ואין הלכה כר' יהודה וכבר ביארנו באבות (פ"א) ששם המלוכה רשות: 
+
+
+Mishnah 6
+
+רוצה לומר כשימצא ירק נמכר במוצאי שבת והעיקר אצלינו כי כל מה שיעשה בשביל ישראל ואין בו פרסום גדול כשנעשה בשבת כגון חפרו לו קבר והביאו לו ארון כמו שנתבאר במסכת שבת (דף קנא.) מותר למוצאי שבת אמנם אחר שימתין בכדי שיעשו ועל כן ימתין בכאן לירק הזה כדי שיבואו ממקום קרוב אחר מוצאי שבת ואז תהיה מותר באכילה וטעם הדין הזה הנשרש אצלינו והוא ימתין בכדי שיעשו הוא מה שאספר לך וזה כי כשראינו או ידענו כי הדבר הזה אשר עשה העובד כוכבים בשבת עשה אותו בשביל ישראל אסרנוהו שיהנה בו עד אחר מוצאי שבת ושימתין בכדי שיעשו בו אחר השבת שיעור מה שנעשה בשבת לפי שאנו חוששין שמא הישראל רמז לעובד כוכבים ועוררו לעשות הדבר הזה בשבת כדי שימצא אותו מזומן למוצאי שבת וכאשר נאמר שאי אפשר לו שלא ימתין בכדי שיעשו לא ירמוז אליו שיעשה בשבת בשבילו בלבד לפי שאין לו תועלת בזה כיון שאי אפשר לו שלא ימתין וכיון שכן ימתין הוא עד מוצאי שבת וירחיק המעשה ההיא מתחילתו וזה כולו מנוסה באמירה לעובד כוכבים שהיא אסורה משום שבות והבן התעודה הזאת שהיא טובה: 
+
+
+Mishnah 7
+
+אמר אם רוב עובדי כוכבים עובד כוכבים. לענין שמותר לו לאכול נבלות ומותר לנו להאכילו שאר איסורין: 
+
+ואם רוב ישראל ישראל. לענין שמחזירין לו אבדה כישראל: 
+
+מחצה על מחצה ישראל. לענין נזקין כי אם הזיק שורו ישלם חצי נזק כישראל אבל לשאר דברים הוא ספק בשלשה פנים ונדון בו להחמיר מי שהרגו אינו נהרג ואם קדש אשה היא אשת איש וצריכה גט מספק ואם בא עליה פסלה לכהונה ולא יהיה כישראל לכל דבר להקל ולהחמיר עד שיטבול לשם גירות ואין הלכה כרבי יהודה: 
+
+
+Mishnah 8
+
+כבר נתבאר לך בב' מבבא מציעא (דף כא.) שהמוצא מציאה חייב להכריז: 
+
+פת עיסה. עיסת הבית ר' יהודה סובר ערוב טוב הקמח ורעתו וקיבר הוא המורסן: 
+
+וענין אמרו הולכין אחר רוב אוכלי פת עיסה במה שנודע מעניינה אם הם אלה הרוב חברים יהיה פתם טהור או עם הארץ יהיה פתם טמא ואין הלכה כרבי יהודה: 
+
+
+Mishnah 9
+
+ר"ל כשהם רוב הטבחים ישראל הבשר הוא בשר שחוטה וכשהם עובדי כוכבים הוא בשר נבלה ומטמא כי הדברים האלה הם לענין טומאה וטהרה לבד אמנם לענין האכילה אסור לאכלו באיזה ענין שיהיה לפי שהעיקר אצלינו בשר הנעלם מן העין אסור אלא אם היה לו בו טביעות עינו ויכירהו ואז יהיה מותר לאכלו אחר ההעלמ':  
+
+Mishnah 10
+
+כשרוב העם מכניסין לבתיהם הפירות אינם מביאין אותן עד שיוציאו מהן המעשרות משום שכיון שיכנסו לבית נקבעו למעשרות ואין מותר לו שיאכל מהן עד שיעשר כמו שביארנו במס' מעשרות (פ"א מ"ה) ועל כן יוציא מהן מעשרות ואז יכניסם לביתם ומה שיפול מהם בדרך פטור מן המעשר לפי שהוא בחזקת מעושרות אבל אם הביאם למכור בשוק מביאם טבל לפי שאוכל מהן עראי על כן הן בחזקת טבל וחייבין במעשרות וכבר ביארנו במס' דמאי (פ"ג) שהדמאי הוא הדבר המסופק חייב בתרומת מעשר ומעשר שני לבד וזכרנו סיבת זה וכבר ביארנו פעמים בסדר זרעים שרבי מאיר לבדו הוא שאמר אין קנין לעובד כוכבים בארץ ישראל להפקיע מן המעשרות על כן הפירות אשר ביד העובד כוכבים הן טבלין וחייבין במעשר ודאי וחכ"א דנין אותו דמאי בעבור הישראל לבד שפירותיו חייבין במעשר ואנחנו מסופקים אם עשר אם לא עשר אבל אילו היה כל האוצר של עובד כוכבי' היה פטור מן המעשרות כמו שביארנו במקומו מן הסדר הזה והלכה כחכמים: 
+
+
+Mishnah 11
+
+כבר ביארנו פעמים בספר זה בסדרים הקודמין כי מה שמוציאין בשנה ראשונה של שמיטה ובשנית ובד' ובה' הוא מעשר ראשון ואחר כך מעשר שני ובשנה השלישית והששית מוציאין מעשר עני תחת מעשר שני והוא אמרו ית' (דברים כ״ו:י״ב) כי תכלה לעשר וגו' ודיני פירות שנת ז' ידועים ורובם לשון משנה וכבר ביארנו במקומן ואמרו מחצה למחצה להחמיר ר"ל שאם היה העירוב בין פירות השנה הג' והב' אשר לפניה או לאחריה או בין הפירות הו' והה' ראוי שיוציא מן הפירות ההם מעשר ראשון התמידי ואחר כך מעשר שני כי מעשר עני אין בו קדושה ומעשר שני קדוש וטעון הבאת מקום כמו שביארנו במקומו ואם היה העירוב מחצה למחצה בין הפירות שביעית והשנה אשר לפניה או לאחריה התערובות ההוא ידונו בו דין פירות שביעית ויאכל בקדושת שביעית: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+אמרו שק מלא פירות. ר"ל זרעים כי רוב הזרעים מושכין המים וכ"ש החטה ואין הלכה כר' יהודה: 
+
+
+Mishnah 2
+
+הג' משקין אלו דקי העצם שוקעין בחרס הכלי. ושאר כל המשקים ר"ל שאר שבעה משקים עבי העצם ועל כן אין להם הכשר בפליטתם: קטניות כגון פולין ואפונים וכיוצא בהן ואין הלכה כרבי נחמיה: 
+
+
+Mishnah 3
+
+הדבור הזה הוא ביין טמא וכן הדין לענין ההכשר שיהיה הפת נילוש בא' מן המשקין אשר אינן מכשירין והלכה כרבי יוסי: 
+
+
+Mishnah 4
+
+טננו. מטפיחין והטמנה יטמין בחול כדי שיטפיח הדבר ההוא הטמון וזה לשון בלי מפורסם אצלנו וענין אמרו מחמת הסלע מחמת (העריבה) [הקרקע] שיתלחלחו מן הלחלוחית אשר בעצם הקרקע ובעצם החרס: 
+
+
+Mishnah 5
+
+כבר ביארנו פעמים שענין משקה טופח באיזה מקום שנא' הוא שיהיה באותו דבר לחלוחית בענין שכשיגע בו האדם ילחלח ידו. ומרבץ גרנו ירבץ הגורן במים וישים בו החטה וטעם היות בעל החטה הזאת שמח בבלילתו לפי שיסורו האבנים ממנו ויהיה קמחו לבן והלכה כרבי שמעון ואין הלכה כר' יהודה: 
+
+
+Mishnah 6
+
+פקק את הצנור. סותם הצינור כדי שלא יצאו המים מן הגג אלא שיתקבצו וירחצו הזיתים ופירוש אם חלחל שינענעם בידו ויחבטם במים וכבר קדם לך דבורם ברביעי ממקואות היו צרורות מתחלחלים בתוכו פירוש מתגלגלין בו והענין אחד ועיקר דעת רבי יהודה כי השמחה בדבר בלי כוונה אינו במקום כוונה עד שיהיה שם מעשה לרצון עוזר השמחה ואין הלכה כרבי יהודה: 
+
+
+Mishnah 7
+
+אם הפכו שקיהם במים אז יהיו המים אשר בתוך השקים בכי יותן ואם יגיעו בהן פירות הוכשרו לפי שהמים ההם היו ברצון וכן הדין במים שברגליו וברגלי בהמתו כששמח ור' יהודה הוא אשר אומר כי המים העולים ברגלי בהמה טמאה לעולם מכשירין וכן מבואר בתוספתא ואין הלכה כרבי (עקיבא) [יהודה]: 
+
+
+Mishnah 8
+
+גלגלים הם המסבבים אשר בעגלה אשר דשין בה ונושאין עליה משא וכלי הבקר המחרשות וכיוצא בהם: 
+
+בשעת הקדים. בזמן החמה: 
+
+בשביל שיחוצו. כדי שיסתמו סדקיה לפי שעץ בימות החמה יסדק וכששורין אותו במים נסתמין אותן בקעים ופי' הרי זה בכי יותן לפי שהמים ההם הנתלים בהם הם ברצונו וכשנוגעים בהם פירות ברצונו ג"כ הוכשרו ועיקר הענין הזה בכל המסכת הזאת הוא שהכלי כשנבלל שלא ברצון אע"פ שנגעו בפירות ברצון אינן מכשירין כיון שהבלילה הזאת מעיקרא לא היתה ברצון אבל אם נבלל הכלי ברצונו גם הם מוכשרים וכדין בלילת הכלים כך דין בלילת האדם עצמו או הבהמה גם כן כשהיתה ברצון אז היא מכשרת: 
+
+ופי' אמרו בשעת היחף כשיגעה הבהמה מן ההליכה והשיגה עיפות ויגיעה וזה החולי מחולי הבהמות נקרא בערב אל (חס"א) [חכ"א] ופירוש יחפות ובשעת הדישה עד שתיגע הבהמה מהדישה והיא ג"כ אז כואבת מרגליה וכשהיא הבהמה בענין זה אינה צריכה מחשבה שיודחו רגליה אלא לעולם מים שברגליה ברצון הוא לפי שהיא בשעה זו יועיל לה תערובת המים כדי שתסור יגיעתה ובעבור היות הדבר על הרוב בכוונה על כן נאמר לעולם טמא אפי' לא חשב וכבר ביארנו בתחלת המס' הזאת שהוא אומר טמא וטהור בעבור מכשיר ואינו מכשיר: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+מכונן. מלופף ותנא קמא סבר שצריכה לפי שיעור גדלה וקטנה וכששם החבית תחת צנור אין ספק שהוא נתכוין שיזולו המים בתוכה ואפשר שיזולו בתוכה לבד ולא תבלל מבחוץ ועל כן מים שבאחריה ובחבל אינן בכי יותן: 
+
+
+Mishnah 2
+
+כבר קדם לך שמשקין טמאים מטמאים לרצון ושלא לרצון על כן אמר אפי' היה האדם הזה אב הטומאה כי המים השותתין מגופו אינן מכשירין כיון שירידת הגשמים הם שלא לרצון אמנם אם נער גופו שיסיר מה שעליו מן המים ההם הנתזין ממנו מכשירין כיון שכוונתו שיסירהו כמו שקדם ודוגמת זה בתחלת המס' באילן:  
+ולהקר. לקרר גופו:  
+ולידוח. לרחוץ אם היה האדם ההוא טמא המים הנשפכים עליו משקין טמאים ואם הוא טהור הן מכשירין כשיגעו בהן פירות ברצון כמו שביארנו:  
+
+Mishnah 3
+
+זה מבואר ממה שהקדמנו: 
+
+
+Mishnah 4
+
+החבית הזאת היא מלאה פירות וב"ש אומרים שצריך לשבור החבית ואז יהיו הפירות בלתי מוכשרין בעבור היות המים שנפלו עליהם בלי רצון וכיון שידע סלקם בבת אחת ביותר מהירות שאפשר לו אבל אם הוציא ממנה המים ראשון ראשון כבר עברה בלילה ברצון וב"ה אומרים יוציא ממנה המים בלבד ואמרו והם טהורים ר"ל בלי מוכשרים: 
+
+
+Mishnah 5
+
+הניתזין. הניצוצות אשר ניתזין מהן בירידת הנוטפין והצפין המים אשר ירבו וישפכו על פניה אחר שנתמלאת מן הנוטפין אמנם המים נכנסו בתוך הכלי ב"ש אומרים כיון שלא שפכה במקומה כשמצא בה הנוטפים אבל נשאה במימיה כבר נרצה לו היות המים בה אותו הזמן ועל כן הרי הוא בכי יותן וכשישים פירות בעריבה ההיא אחר ששפך המים מתוכה או קודם לכן הוכשרו וב"ה אומרים כיון שנשאה במימיה לשפכן ולא להניחן שם אינן בכי יותן אבל כשהניח העריבה הזאת בכוונה כדי שיתרבצו בה הנוטפין הרי המים הנאספים בה בכי יותן ואפילו נטלה לשפכה (לדברי הכל) [לר"ה]: 
+
+
+Mishnah 6
+
+שמור עיקר זה והוא שהפירות שנבללות במבוע מים או במקוה מים לא הוכשרו לטומאה בעוד שהם במים ההם עד שיצאו המים ממקום קבוצם או ממבועם ויפלו בהם הפירות או יפלו עליהם בכוונה ואז הן מוכשרין וזה לשונו בסיפרי יכול אפילו הן הפירות בבורות שיחין ומערות יהיו מוכשרין תלמוד לומר בכל כלי יטמא ואמרו עוד מה כלי מיוחד שהוא תלוש מן הקרקע אף אני ארבה את שמלאן לגבל בהן את הטיט ולכבס בהן את הכלים שהן תלושין מן הקרקע ומוציא את שבבורות ושבשיחין ושבמערות שאינן תלושין מן הקרקע ומשום זה העיקר אמרו בכאן כי צנון שבמערה נדה מדיחתו והוא טהור לפי שלא הוכשר כל זמן שהוא בתוך מי המערה עד שיצא ואפילו משהו ממי המערה ואז יהיה הקצה שיצא ממנו מוכשר בבלילה אשר עליו לפי שהמים שעל הצנון נתלש מן הקרקע ואז יטמא הצנון ההוא בנגיעת הנדה וזה הטעם עצמו בתורמוסים שבקופה לפי שהאיש הזה הטמא כשמעלה הקופה הוכשרו התורמוסין ונטמא מהם כל מה שנגע בקופה בעבור היות הקופה טמאה והיא הראשון לטומאה במגע הטמא הזה אשר נשאה מן המקוה ושאר כל התורמוסין טהורין לפי שהן תורמוסין של חולין ולא נמצאו בחולין שלישי כמו שביארנו בשני של טהרות: 
+
+
+Mishnah 7
+
+יתחיל מן ההלכה הזאת שטבילת ידים אינה צריכה כוונה וכבר העמיד הש"ס ההלכה הזאת בפירות חולין אמנם אם היו פירות מעשר או מה שהוא יותר קדוש מן המעשר אינו אפשר לו בלתי שיתכוין לטהר ידיו או ישארו בטומאה ואע"פ שהטבילן במים כיון שלא נתכוין דומיא דטבילת כל גופו שהיא צריכה כוונה כמו שביארנו בחגיגה: 
+
+
+Mishnah 8
+
+כבר ביארנו בתחלת הסדר שכלי חרס אין מקבל טומאה אלא מאב הטומאה בלבד או במשקין טמאין ושמגע טומאה נקרא כלי ראשון לטומאה בעבור היותו נוגע באב מאבות הטומאה וידוע ממה שביארנו שם כי אפילו המשקים אשר מטמאים בשני יטמאו הכלים ואמר בהלכה הזאת כי כשפשט האיש הזה אשר הוא אב הטומאה את ידו ונגע בקדרה הזאת שהיא טמאה ואע"פ שהיא בתוך המקוה לפי שנטמאה במגעו ולא נטהרה בעמדה במקוה מחמת המים אשר בתוכה כי הוא חוצץ כמו שנתבאר בעשירי של מקואות ואם היה זה שפשט ידיו ונגע בקדרה הזאת בתוכה מגע טומאות ר"ל ראשון אז היא טהורה והסבה בזה כי הוא אינו מטמא אותו במגעו כמו שהוא עיקרנו אכן יטמא משקין שבתוכה ואותן משקין יטמאו הקדרה כמו שנתבאר בח' של פרה וזהו אילו לא היתה בתוך המקוה אבל בעבור היותה בתוך המקוה לא יטמאו מים שבתוך הקדרה ואפילו נגעה בה הטומאה לפי שהמים הטמאים שנכנסו לתוך המקוה נטהרו ואע"פ שלא נתערבו בו כי המקוה מנען מלהטמא והוא בתוך המקוה והוא אמרו בסבת היותה טהורה ושאר כל המשקין טמאים [שאין] המים מטהרין את שאר המשקין ר"ל אילו היתה הקדרה הזאת מלאה שאר ז' משקים כגון השמן או הדבש ודכוותהון ופשט מגע טומאות ידו לתוכה אותן משקין הן טמאין והיו מטמאין הקדרה ואע"פ שהיא בתוך המקוה אמנם בהיותה מלאה מים לא יטמא המים בתוך המקוה לפי שהמקוה מטהר מים טמאים ובמסכת טבול יום (פ"א) אמרו חומר במשקין משא"כ במים שהמשקין אין להן טהרה מטומאתן ואין טהורין בגוף ופוסלין את המקוה בשנוי מראה משא"כ במים וכבר ביארנו העיקר הזה בסוף מקיאות:  
+
+Mishnah 9
+
+מי שדולה שממלא מים בתעלת עץ או חרס וכיוצא בהם כי המים הנשארים בקילון ההוא אשר מלא בו מכשיר את הפירות לפי שברצון נכנס המים בקילון והוא זה בתוך ג' ימים אחר הדליה אמנם אחר ג' ימים הדבר הנשאר בו אינו מכשיר לפי שאין רצונו שישארו המים באותו כלי יותר מן הזמן הזה ולא היתה כונתו אלא שהקילוח הוא ינגב אחר הזמן הזה ור"ע אומר כיון שלא נגבו כל לחלוחית שימצא בו ואפילו אחר ל' יום הוא ברצון ואין הלכה כר"ע: 
+
+
+Mishnah 10
+
+המשקין האלו הן שאר ז' משקין כיון שיפול עליהן שמן או דבש ברצון ואח"כ ירדו עליהן מי גשמים שלא ברצון ורבו מי גשמים על המשקין אותן משקין אינם מכשירין ואע"פ ששקעו משקים טמאים בגוף העצים אותן עצים טהורין והמשקין טמאים ג"כ הנכנסים בתוך העצים טהרו ואפילו ירד עליהם מי גשמים במתכוין אותן מי גשמים טהורין ולא נאמר מי גשמים אלו אשר על גבי העצים נתערב בהן המשקין טמאין שבלעו ויהיה הכלי טמא שלא ישרף אלו העצים הבלולין במי גשמים אלא בידים טהורות כדי שלא יטמא מי גשמים שעל גבן ויטמאו אותן משקים התנור בעת ההסק כמו שנתבאר במס' כלים [פ"ט מ"ה] וחלק ר"ש על ת"ק ואמר כשאנו אומרים שמשקין שבלעו העצים טהרו ואינם מטמאין התנור דוקא כשהיו העצים לחים ותצא לחלוחית מן העץ עצמו בשעת שריפה יותר ממשקין טמאים שבלע אבל אם לא יהיה הדבר כן אז מטמאים אותן העצים התנור בשעת ההסק בעבור יציאת משקין שבלעו מתוכן ואין הלכה כר"ש: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+מי שטבל בנהר והיה לפניו נהר אחר וכו' בכי יותן. אשר יטבול בו אין ספק כי המים אשר על שטח גופו הוא בכי יותן לפי שהוא ברצונו וכונתו ומי שעבר בנהר המים אשר נבלל בהם אינן בכי יותן כמו שקדם לנו ע"כ אמר כי כשטבל בנהר ויצאו המים ההם על שטח גופו הן מכשירין ואם עבר אחר כך בנהר אחר המים אשר על שטח גופו אינן בכי יותן וזהו ענין אמרם טיהרו שניים את הראשונים וכן אם דחייהו חבירו אחר הטבילה ונפל במים אותם המים שעל גופו אינן בכי יותן אבל כשחבירו מצחק עמו אז הוא נפילתו למים ובלילתו לרצונו ואינו אנוס בזה וע"כ מים שעל בשרו בכי יותן:
+
+Mishnah 2
+
+העושה צפור. שהוא מנתז מים בזריקתו והם העושים זה הנערים אצלנו מקנים לצחוק ואין הכוונה מהם שיבללו בהם אותו דבר שיבלל בה בעת הצחוק וכן המים אשר ישארו בה עד שנשאר אינו בכי יותן לפי שאין בכוונה השארתו שם: 
+
+
+Mishnah 3
+
+שיגובו. בעבור שיגבהו בהתפזרות המים בבללן והלכתא כחכמים: 
+
+
+Mishnah 4
+
+פי' לרחבו. שידע כמה רחבו. ועמקו שידע כמה עמקו ואין ספק כי כשישער הרום בידו או במדה שהוא מתכוין בלילת המדה ההיא או ידו וע"כ המים הנתנין בידו או במדה מכשיר כשנגעו בהן בפירות בכוונה כמו שקדם ביאורו והלכה כר"ע: 
+
+
+Mishnah 5
+
+אמרו את שבאבן טהורים שהמים אשר על האבן ההיא אשר בתוך הבור דינו כדין מי הבור שהוא טהור לא יתטמא ולא יכשיר כמו שביארנו אע"פ שהאבן נראה למעלה משטח המים והדבר הנראה ממנו בלול אין דין המים אשר על החלק היוצא ממנו דין מים תלושים: 
+
+
+Mishnah 6
+
+שלח. העור בצמרו כמו שמפשיטים אותו כאשר יחבט אותו במטה והוא חוץ למים כונתו בלי ספק הוצאת המים והוא כמו מרעיד את האילן להשיר ממנו משקין שהוא מכשיר כמו שנקדם אמנם כשנחבט והוא בתוך המים אין כונתו יציאת המים מן העור כיון שהוא שקוע במים וא"ר יוסי כי אז ג"כ הוא מתכוין שיצא המים הנכנס בגופו עם מה שנתלה בו מן הצואה וע"כ מכשיר הדבר שיצא ממנו ונתז ואפי' בתוך המים ואין הלכה כר"י: 
+
+
+Mishnah 7
+
+עקל. הוא מקים בתוך הספינות אשר מתקבץ בו המים שמזדלגין מבקיעות הספינה ויתקבצו בהם מים תמיד ומשוטות בערבי מגאר"ף ומצודות ורשתות ומכמורות כולן מיני השבכות שצדין בהן החיות ואמרו אם נער בכי יותן ר"ל כי נעירת השבכה במים מה שינער ממנה הוא בכי יותן לפי שכונתו אז הוצאת מים ממנה וענין אמרו בספינה לצרפה כדי שתתחסם ויסגר בקיעתה לפי שהספינה שהיתה ביבשה תבקע: 
+
+ואמרו מסמר לצרפו שיקשהו בעבור כי ברזל כשהלבינוהו באש וכבוהו במים הוא מתחזק ומתחסם והנפחים קורין לזה מקשה וחכמים קורין אותו צריפה וקורין לו ג"כ חסום: 
+
+ואוד. ידוע שהוא אוד של אש: 
+
+
+Mishnah 8
+
+קסיא של שולחנות. הכסוי שכופין על שולחני המזון כדי שלא יפול במזון אשר על השולחן מים או כיוצא בהן ושיפא של לבנים כסוי שעושין ללבנים שמכסים אותן שלא יפול עליהן מים קודם בשולם ויפסדו: 
+
+
+Mishnah 9
+
+ענין ההלכה הזאת כי כשיהיה הכלי טהור ובו משקין טהורים והריק מהם בכלי אחר טמא כל מה שנכנס מהמשקים בכלי התחתון הטמא הוא טמא בלי ספק ואשר ישאר מן המשקים בכלי הטהור אשר יריק ממנו הרי הן טהורין ולא נאמר הרי נתחברו משקים אשר בכלי העליון לדבר השותת אשר הוא עמוד מכלי אל כלי ואותו עמוד הוא נקרא נצוק וזה הטעם אמרו בכאן כל הנצוק טהור: 
+
+וזיפים וצפחת. שני מקומות בארץ ישראל שהיה דבשם בתכלית העובי וע"כ יחבר נצוק שלהן בין המשקין אשר בין שני הכלים וישובו מה שבתוכם יחדיו משקים טמאים: 
+
+ומקפה של גריסין ושל פול תבשיל של פולים הטחונין ובלתי טחונין וטעם זה מה שזכר מפני שהיא סולדת לאחוריה פירוש כי כשנפסק הקלוח והריק ידו חזר אותו עמוד השותת אשר היה קצתו במשקין טמאים למשקין אשר בכלי העליון הטהור ויטמא המשקין אשר היה הערוי מהן וזה משום עובי עצמה ר"ל עובי עצם המקפה הזאת של פולין: 
+
+
+Mishnah 10
+
+השמר בביאור המשנה הזאת מה שזכרתי לך בהלכה אשר לפניה והוא כי הכלי אשר יריק ממנו טהור ואשר יריק אליו טמא וטעם אמרו מצונן לחם טמא לפי שעמוד המשקה אשר יקרא נצוק יתחמם בהיות קצהו בכלי החם ויעלה ההבל עם הנצוק מתוך הכלי החם הטמא ויחמם המשקה אשר בכלי העליון וע"כ שב טמא לפי שההבל החם חבר ביניהם והוא עולה מן הטמא אל הטהור ור"ש אומר כי הענין הזה עצמו חייבנו לומר במי ששפך משקה חם טהור בכלי שיש בה משקה טמא יותר חם ממנו לפי שמן הטמא הזה שהוא יותר חם יעלה הבל רותח עם הנצוק ויוסיף בחמימות המשקה הטהור וזהו פי' אמרו כחו של תחתון יפה משל עליון טמא ואין הלכה כר"ש לפי שכיון ששניהן חמין ואע"פ שהתחתון יותר חם מן העליון לא יראה לו פעולה ברורה במשקה אשר שופך ממנו: 
+
+
+Mishnah 11
+
+לפי שזכר בהלכה אשר לפניה כי ההבל העולה מן הכלי הטמא הוא כמו המשקים טמאים ויטמאנו שנה מה שדומה לזה ואמר כי כשתגיס האשה הטהורה הקדרה טמאה בכף והזיעו ידיה מן ההבל העולה מן הקדרה שידיה טמאות לפי שנגעה במשקין טמאין לפי שההבל אשר בלל ידיה הוא ממשקין טמאין וחלופו כשהיו ידיה טמאות והקדרה טהורה והזיעו ידיה בהבל אותה זיעה היו משקין טמאים לפי שנטמאו בידה ויטמאו כל מה שבקדרה לפי שההבל מחובר בין המשקה ההוא אשר על ידיה ובין מה שבקדרה ורבי יוסי אומר עד שנטף מזיעת ידיה בקדרה ואז תהיה טמאה ואמרו בכאן קדרה טמאה ר"ל הדבר אשר בקדרה לפי שכבר ביארנו בתחלת המסכתא שמשקין שנטמאו מחמת ידים לא יטמאו כלים אא"כ תחשוב זיעת היד הנה בהבל כאילו הן משקים טמאים היוצאים מן הטמא ויחושו לו ופירוש אמרו היין שבכף טהור כי אינו מכשיר עד שישימו בכלי ואז יהיה משקה ויכשיר ואין הלכה כר' יוסי: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+כנימה. התולעים הנולדים בזרעים ובפירות ופירוש יש להן מעשה לפי שאם שפכו עליהם המים בכוונה היו מכשירין:
+
+Mishnah 2
+
+אגודות. כמשמען. קציעות דבילה של תאנים. השום כמשמעו: 
+
+בשביל שימתינו. שיעמדו זמן ארוך ולא יפסדו ואמרו אינן בכי יותן ר"ל אם ירד עליהן טל אינם בכי יותן ואע"פ שהוא ידע כי א"א שלא ירד עליהם טל כל הלילה. ואגודות של שווקים טמאין לפי שהמוכרין מנתזין עליהם מים תמיד והן מוכשרין והידים ממשמשין בהן טמאין וטהורין וע"כ הן בחזקת טומאה ורבי יהודה אומר כי כשהן לחים אין מנתזין עליהם מים לפי שאין מנתזין מים על הירקות אלא אם עמדו ימים כדי שיראו לחין וכיון שהן לחין אין מתיזין עליהן מים ע"כ הן טהורין כיון שאינן מוכשרים ואמר ר"מ כי אע"פ שהן לחין ואינן צריכין בלילה אעפ"כ מנתזין עליהן במשקה פה כדי שיסור האבק וע"כ הן מוכשרין והמחלוקת שבין ת"ק ור"מ כי ר"מ אשר נותן הטעם מפני המשקה הפה אם היה מנהגם שלא יעשו כן הן טהורים ות"ק אמר כי כולן מוכשרין ועל כן הן בחזקת טומאה באיזה ענין שיהא והלכה כתנא קמא: 
+
+והקמחין. הקמח שנבללו חטיו קודם הטחינה וסלתות הוא אשר יוסרו סוביו בהכרח ואז יעשה סולת ובעבור היותו מוכשר והוא בשווקים וכל הידים מחפשין בו וקונים אותו על כן הוא בחזקת טומאה: 
+
+וחליקה. חטה טחונה כל גרעין לשנים: 
+
+וטרגיס. כל גרעין לשלשה: 
+
+וטסני. גרעין חלוק לארבע וזה המין ג"כ בגריס הנטחן אחר השרייה במים ועושין ממנו הריפות וכיוצא בהם ממעשה קדרה ואמרו בכל מקום שוה הוא אם הם בבתים או בשווקים לפי שגם הם ממשמשין בהן הידים בבלילתן ובטחינתן: 
+
+
+Mishnah 3
+
+כשהן הביצים אצל מוכרי משקה יגעו בהם וידיהם בלולות במשקה לפי שהן סומכין על קליפתן וכשנגע בהן טמא טימא המשקה אשר עליה והוא מטמא אותה בקליפתה כמו שנתבאר בפ' ראשון של עוקצין ואם הם מוכרין עם המשקה והביצים פירות יבשים אז הן מנגבין ידיהן בעבור הפירות וע"כ ישארו הביצים בחזקת טהרה. 
+
+וכל הדגים בחזקת טומאה לפי שהוא אוכל מוכשר במים והידים ממשמשין בו הטמא והטהור: 
+
+ואלתית. הוא מין דגים יחתכו אותו לחתיכות ודג המצרי הבא בקופה דג קטן מאד משימין אותו בקופות והוא מפורסם במצרים וקורין לו אל נחצ"א וקוליס האספנים מין דגים ועורו רך מאד ונודע אצלנו במערב וקורין לו אל שבוטא וא"ר יהודה כי אלו הג' מיני דגים הן בחזקת טהרה לפי שאינן מוכשרין כי המים מפסידין אותן והן חיין זמן מרובה אחר צידתן ואז מתים ואינם הווים אוכל עד שהן מנוגבין והן אינן מתיזין עליהם מים וכל הציר בחזקת טומאה לפי שהוא מוכשר לפי שעשיית הציר הוא ע"י משקה ודגה שם ממין דגים היה מפורסם אצלם בשם הזה ואמרו על כולם ר"ל כל מה שנאמר בו שהוא בחזקת טומאה לפי שהוא מוכשר נאמן עם הארץ לומר שהוא טהור וזה לעיקר אשר ביארנו בפ' שני של דמאי והיה עם הארץ נאמן לומר פירות האלו לא הוכשרו ור"א בן יעקב אומר כי הציר אשר נתאמת לנו שהוא טהור ונפל לתוכו מים כבר הוכשר במים ההם המעטים וחוזר חזקתו טמא כמו כל ציר אמנם יהיה הציר טהור כשמוציאין הציר על ידי מלח או על ידי מי פירות שאינן מוכשרין ואין הלכה כר' יהודה והלכה כרבי אליעזר בן יעקב: 
+
+
+Mishnah 4
+
+אמר הקב"ה בטומאת משקין (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל אשר יבא עליו מים יטמא ואמרו בסיפרא אין לי אלא מים הטל ויין והשמן והדם והדבש והחלב מנין ת"ל (שם) וכל משקה אי וכל משקה יכול מי תותים מי רימונים ושאר כל מי פירות ת"ל מים מה מים מיוחדין שאין להן שם לווי אף אני ארבה הטל והיין והשמן והדם והדבש וחלב שאין להם שם לווי ומוציא אני את מי תותים ומי רימונים ושאר כל מי פירות שיש להם שם לווי ואמר אח"כ בהכשר זרעים לטומאה (שם) וכי יותן מים על זרע ואמרו בסיפרא אין לי אלא לאחר הכשר מים מנין לעשות שאר משקין כמים נאמרו מים למעלה ר"ל בטומאת משקין ונאמרו מים למטה מה מים האמורין למעלה עשה בהן שאר משקין כמים אף מים האמורים למטה נעשה בהם שאר המשקים כמים הרי שנתבאר לך מכאן כי כל משקה שאין לו שם לווי מכשיר ומיטמא והם אלה הז' משקין לבד אשר מנה ואל תחשוב כי דבש דבורים הוא ג"כ שם לווי לפי שדבש גרידא שמו ואין צריך לווי אמנם לווי בכאן של דבורים לחלוק בינו ובין דבש צרעים והוא דבש הצרעות וטעם היותו טהור לפי שאינו מיטמא ואינו מכשיר ואמרו מותר באכילה כדי שלא תחשוב שהוא כמו חלב בהמה טמאה שאינו מותר באכילה כיון שהצרעה היא משרץ העוף וההפרש בין זה לזה פשוט לפי שהדבש אינו נולד בגוף הדבורה והצרעה אבל הוא טל ירד על הצמח ומתערב בו כח הצמח ההוא ולחלוחתו יחזור דבש ואוכלין אותו הדבורים ונכנס לאצטומכתם ומה שיותר מובחר תקיא אותו לכוורת ותצפינהו כדי שתמצא אותו עת כריתות הצמחים ואפיסתן במדברות ולא הוצרך לבאר בדבש דבורים שהוא מותר באכילה לפי שכבר נתבאר זה בפסוקים ובתוספתא דשבת (פ"ט) אמרו מנין לדם שהוא משקה שנאמר (במדבר כ״ג:כ״ד) ודם חללים ישתה מנין ליין שהוא משקה שנאמר (דברים ל״ב:י״ד) ודם ענב תשתה חמר מנין לדבש שהוא משקה שנאמר (שם) ויניקהו דבש מסלע מנין לשמן שהוא משקה שנאמר (ישעיהו כ״ה:ו׳) משתה שמנים מנין לחלב שהוא משקה שנא' (שופטים ד׳:י״ט) ותפתח [את] נאד החלב ותשקהו מנין לטל שהוא משקה שנאמר (שם ו) וימץ טל מן הגזה מלא הספל מים מנין לדמעות העין שהוא משקה שנאמר (תהילים פ׳:ו׳) ותשקמו בדמעות שליש מנין למי האף שהוא משקה שנאמר (ירמיהו ט׳:י״ז) ועפעפינו יזלו מים ואלו כולן אסמכתות והעיקר הלכה למשה מסיני כמו שבארנו פעמים רבות בכוונתי הזאת:  
+
+Mishnah 5
+
+דם הקזה לשתיה. שיתכוין בדם ההקזה להשקותו לחיות או לאדם שנהג לשתות ומי החלב מי הגבינה הנפרד מן החלב בעת שמשליכין בו הקיבה ושאר הדברים שמעמידין החלב והוא אשר אנו קורין לו בלשון ערבי אלמי"ק. ומוחל המים השחורים השותתים מן הזיתים וכבר ביארנו בט' של טהרות שר"ש אומר כי מוחל מי פירות הוא ועל כן לא יטמא ולא יכשיר אלא מפני שיורי שמן שבו ואמרנו שאין הלכה כר"ש אבל המוחל משקה כמו שאמר ר"מ והוא כדעת חכמים לפי שהוא כשמן. ואמר השם יתעלה בח' שרצים (ויקרא א) וזה לכם הטמא להביא דמו שיטמא כבשרו ואמרו יכול יכשיר את הזרעים ת"ל לכם לכם הוא מטמא ואינו מכשיר את זרעים: 
+
+
+Mishnah 6
+
+אמרו מטמאין ומכשירין. ר"ל שהן משקין והן עצמן טמאין וע"כ אין צריכין שיקדם להם הכשר וביאר הקב"ה בזוב הזב שהוא טמא ואמר (ויקרא ט״ו:ב׳) זובו טמא ורוקו בפסוק (שם) וכי ירוק הזב וגו' ומימי רגליו קבלה (נדה דף נה:) נסמך לאמרו זובו טמא הוא וזאת תהיה טומאתו וגו' אמרו וזאת לרבות מימי רגליו. וש"ז היא של בריא וכ"ש של זב. וטומאת דם המת ביארנו בב' מאהלות ודם הנדה בז' של נדה (דף נד:) ור"א אומר כי ש"ז אינה מכשרת לפי שהפסוק כבר שללה שם המשקה ושמה לוויה וראב"ע אומר שדם הנדה אינו מכשיר כמו שאינו מכשיר דם היוצא מן התחתוניות ור"ש אומר כיון שמת המת יצא דמו מתורת משקה ואין הלכה כשלשתן: 
+
+
+Mishnah 7
+
+זיעה. בלשון ערב ער"ק. 
+
+ליחה סרוחה בלשון ערב אלקי"ח ושוה היא אם שותת משטח הגוף או אם יצא ברקיקה: 
+
+והראי. צואה: 
+
+והדם היוצא עמהם. ר"ל הדם היוצא עם הליחה הסרוחה או עם הצואה: 
+
+ומשקה בן שמונה. ר"ל שנולד מח' חדשים כל משקה שיצא ממנו מן המשקין הן מכשירין בשלם מן האנשים ואינן מכשירין בילוד הזה לפי שהעיקר אצלנו בן שמונה חי הרי הוא כאבן: 
+
+ומי טבריא. הן מים שיש בהן איכות שמשתלשלים בהן כששותין אותם יוצאים המים זכים כמו שנשתו אמנם בעבור יציאתן מבית הרעי אינם משקה וענין אמרו לא מטמאין ואפי' יצאו אלו הליחות מן הזב. ואמרו בזב יכול זיעה וליחה סרוחה והרעי יהיו טמאין ת"ל זובו טמא הוא הוא טמא ואין אלו טמאין ור"א אומר כי דם שחיטה בבהמה וחיה ועופות טמאים: 
+
+ודם הקזה לרפואה. מטמא ומכשיר והן משקין ואין הלכה כר"א ולא כרבי יוסי והלכה כרשב"א שאמר חלב הזכר אינו משקה: 
+
+
+Mishnah 8
+
+כל מקום שאתה שומע בכאן מטמא ואינו מטמא. ר"ל אם הוא משקה או אינו משקה וכשהוא משקה דינו כדין המשקין מהיותו מכשיר ומטמא עצמו ויטמא כשיצא מגוף טמא וכאשר אינו משקה הוא טהור בכל ענין וטעם לרצון שחולבין אותו בכוונה ומכוונין עליו שיהיה משקה ושלא לרצון שיצא מעצמו בלא חליבה או שנחלב בלא כוונה אבל על דרך שחוק וכיוצא בו ואמרו בזב דמעת עינו ודם מגפתו וחלב האשה מטמאין טומאת משקין רצה לומר שהן בתורת משקין שנטמאו בזב בלבד ואינם אבות הטומאות כמו זובו ורוקו כמו שזכרנו בפ"ק דכלים וכמו שנבאר במסכת זבין (פ"ה מ"ז) וכבר נקדם לך בפרק אשר לפני זה כי הדבר אשר שותת מן הענבים והזיתים בלא כוונת סחיטה אינו משקה עד שיתכוין בעליו לאסיפת השתיתה ההיא וישים אותה בכלי ואז תהיה משקה ולפי שאמר ר"ע בויכוחו זה כי החלבים כולם משקה יצאו בכוונה או בלא כוונה ושם ראייתו בזה כן אין חילוק בין חולב לרפואה או חולב לשתיה ע"כ אמרו לו זיתים וענבים יוכיחו אשר אין לחלוק ג"כ בין מי שיוציא מיציהם לשתיה או לרפואה ואעפ"כ אין מיציהם משקה אלא כשיוצא ברצון והמאמר כולו מבואר ואין הלכה כר' עקיבא: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Mikvaot/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Mikvaot/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..bea63bcb627476e21b7f438d003a29e6e6667ef7
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Mikvaot/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,467 @@
+Rambam on Mishnah Mikvaot
+רמב"ם משנה מקואות
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה מקואות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+אמר קבוץ המימות הם שש מדרגות כל קבוץ מהם יש לו מדרגה מן הטהרה והאחת יותר גדולה מן השניה אשר למטה הימנה והתחיל בזכרון הקפת מדרגה והוא שיהיו המים מקובצים נחים שוקטים ולא שיהיו שאובין והם אשר יקראו מי גבאים ולא יהיו באלה המימיות מ' סאה אלא פחות מזה ואפי' סאה אחת הנה אלו המימות אשר בזה הגבא יטמאו כמו שיטמאו שאר המשקין אשר בכלים ויטמאו אחרי הטמאם כמו שיטמאו משקין הטמאים אלא בדבר אחד וזה שמשקין טמאים אשר בכלים יטמאו ברצון ושלא ברצון כמו שיתבאר ואלה מי הגבאים לא יטמאו האוכלין אלא לרצון ובזה תתחלף ממשקין שבכלים ובעבור זה אמר שאם שתה מזה הגבא איש טמא ואיש טהור הנה הטהור נטמא בשתייתו משקין טמאים לפי שאלה המים נטמאו ביד הטמא בעת שתייתו וכן אם שאב מזה הגבא בכלי טהור נטמא כמו שידעת שמשקין טמאים יטמאו הכלים ואם נפל באלה המים ככר של תרומה אחרי הטמא המים בשתיית הטמא מהם הנה לא יטמא להיותו נופל בלי כוונה ואם רחצוה באלה המים אשר היה הטבלתו בהם בכוונה הנה נטמא הככר כי הוא נגע במשקין טמאים ובתוספ' (רפ"א) מפני מה אמרו ואם לא הדיח טהור שאין המים שבגבא עלולין לקבל טומא' עד שיתלשו ומפני מה אמרו אם הדיח טמא הוכשרו המים שבידיו ונטמאו הככר ר"ל המים אשר בידו נתלשו ושבו מוכנים לקבל טומאה והוא יטמא מפני שהמים כבר הגיעו בגדר מה מן הטומאה ולזה נטמא הככר: 
+
+Mishnah 2
+
+כבר ידעת שכלי טמא יטמא משקין ואלה המשקין יטמאו כלים טהורים וכבר באה זאת ההלכה להודיענו שאלה המים כמו שיטמאו מאדם טמא כן יטמאו מכלים טמאים זאת הטומאה בפני עצמו: 
+
+
+Mishnah 3
+
+הודיענו גם כן שיטמאו אלה המים אשר אין בהם ארבעים סאה במשקין טמאין אם נפלו בהם כמו שיטמאו באדם טמא ובכלים טמאים ועיקר אחד מקובץ עמהם שמשקין טמאין מטמאין לרצון ושלא לרצון עד אלה המים שבקרקע כמו שביארנו ויאמר ר' שמעון אחר שיטמאו אלה המים אמנם יהיו כמשקין טמאין אשר יטמאו לרצון ושלא לרצון וישובו מי הגבא כולן כן ויטמאו לרצון ושלא לרצון ולכן בין הדיח ובין שלא הדיח טמא ובתוספתא נתן סבה למאמרו ר' שמעון כשאמר שאני אומר לסוף שטיפת המים טמאים נוגעים בככר וחכמים ימשכו סברתם ויאמרו שאלה המים אשר בקרקע לא יטמאו אלא לרצון ויהיו הטמאים כמו שיהיה במשקין או בזולתם ואין הלכה כר' שמעון: 
+
+Mishnah 4
+
+הודיענו בזאת ההלכה שאלה מי הגבאים כמו שלא יטמאו אלא בכונס כן לא יטמאו אלא לדעת ולכן אם נפל בהם ואפילו המת אשר אין דבר יותר טמא ממנו או בא איש טמא בהם כוונתו לעבור ולהלוך לא יטמאו אלה המים ואם שתה מהם אחר זה אדם טהור הנה הוא טהור כמו שזכר ואחר אמר שזה הדין אשר זכר במי גבאים שהם לא יטמאו ולא יטמאו אלא לדעת כן הדין במי בורות ומי שיחין ומי מערות ומים המטפיחין אשר התקבצו ממה שיתרת וממה שיטפח אם נפסקו עם המשיכה והוא אמרו שפסקו וכן מקוואות שאין בהם מ' סאה ובכלל כל (מה שזכר) [מים שוקעים ונחים בארץ] שלא היה לו (זמן) [עיקר] ימשיכהו ולא יהיה בו מ' סאה ויהיה (טהור) [נח בארץ] ואפי' היו שאובים והורה על זה אמרו מי בורות כי משפט הכל אחד ואחר אמר שבזמן הגשמים הנה הם כולם בחזקת טהרה ולא נאמר לך נטמאו בכלי טמא או באדם טמא או במשקין טמאים כי הגשמים ימשיכם ויוציא מים ויבוא מים אחרים ואם נפסקו הגשמים הנה כל מה שהיה מהם קרוב מן המדינה טמא כי אנחנו נאמר לך אדם טמא או כלי טמא נגע באלה המים ומה שהיה באלה הגבאים ומה שדומה להן רחוק מהעיר טהור לרוחק ההמון מהם עד שיתחילו האנשים להלוך בדרכים וישובו בחזקת טומאה להעברת השיירות עליהן וישארו ג"כ אלו הגבאים כולם בחזקת טומאה אחר הפסק המטר לאורך ימי הקיץ עד שיסור המטר והתחיל לגרור מה שיגיע מהם ממי המטר וישובו בחזקת טהרה. ואמר המשנה הבאה: 
+
+
+Mishnah 5
+
+כוונת ישטופו שיפוצו המים על פני הגבא ויגבר חוצה לה בית שמאי אומרים צריך שיהא הגבא עמוק וירד בו ממי המטר יותר מן המים אשר היו בו ויפוצו ג"כ חוצה והמשל בזה כמו שהתבאר בתוספתא שיהיה הגבא מכילה כ' סאה היה בו ט' סאין ונטמאו באדם טמא או בכלי טמא כפי מה שקדם ואחר ירד ממי המטר בזה הגבא עשר סאין כפי סברת בית הלל הנה נטהר לפי שרבו מי הגשמי' וכפי סברת ב"ש לא נטהר עד שימלא ויגיע לי"א סאה ואם היו בו תשע עשרה סאה מי גבאין ונטמאו כמו שקדם ואחר הגיע בו סאה מי גשמים כפי סברת רבי שמעון טהור לפי ששטפו מי הגשמים ונתפשטו על הארץ על שפתה וכפי סברת ב"ש לא טהר עדיין בגבא אע"פ ששטפו מי הגשמים לא רבו וכאשר השלים משפטי אלה הגבאים בהטמאם ובטמאם ומתי יהיו בחזקת טהרה ומתי בחזקת טומאה ואיך ישובו טהורין אחר הטמאם התחיל בזכרון מה שיאות לו זה מקוה המים ואמר שאלה מי הגבאים כשרין לחלה ר"ל להשתמש בה בבשול החלה וללוש בצקה ולרחוץ כליה וכיוצא בזה ומותר גם כן מאלה המים נטילת הידים לדברים אשר יצטרכו נטילת ידים וכבר התבאר בשני מחגיגה (דף יח:) שנוטלין לידים לחולין ולתרומה ולמעשר וזו היא המדרגה הראשונה: 
+
+Mishnah 6
+
+זו היא מדרגה שניה וכבר התבאר גדולה על הראשונה שאלה המים לא יטמאו לא באדם טמא ולא בכלי טמא ולא במשקין טמאין ואפי' בכוונה שמותר להשתמש מהם בתרומה מה שאין כן במי גבאין ומה שדומה להם ואלה המים ג"כ אין בו ארבעים סאה ואינם שאובין: 
+
+
+Mishnah 7
+
+מעלה שלישית שיהיו המים מכונסין נתקבצו בלי שאיבה ויש בו מ' סאה הנה הוא כשר לטהר בו הטמאים ולטהר בו הכלים הטמאים והוא אמרו טובלין ומטבילין וכן מטבילין בו את הידים לדברים אשר יצטרכו נטילת ידים וכבר התבאר בחגיגה (שם) שלקודש מטבילין את הידים ואינן ראוים לנטילה ולשון התוספתא (פ"א) זה הכלל כ"מ שאדם טובל ידים וכלים טובלין אין אדם טובל אין ידים וכלים טובלין: ומעלה רביעית שתהיה עין מים מעטת המים ושאבו המים ונשפך בה עד שרבו המים וגברו הנה אלה המים משותפי המשפט בין משפט המקוה והמעין ידמה למעין בדבר ולמקוה בדבר וראוי לנו שנבאר קודם זה משפטי המעין והמקוה ונאמר שהמעין והוא המים הנובעין מטהרין בכל שהוא ואפי' היה הפחות מעט השיעור מה שטהר בו טהור ודין שני שהמים הנוזלים מן המעין היוצאין ממנו יטהרו בו ג"כ וכל מי שטבל בו טהור הנה שני אלה המשפטים במעין אחד מהם שהוא מטהר בכל שהוא והשני שהוא מטהר בזוחלין. ובמקוה והוא קיבוץ המים בלתי נובעים שני משפטים אחד מהם שהוא אינו מטהר הטמאים אלא במ' סאה א) לגבורות ומה שיהיה פחות מזה אינו מטהר הטמאים והשני המים הנוזלין ממנו חוצה לה והנה אותה אשר יקרא זוחלין לא יטהרו ואמנם יטהרו במקום מקוער ינוחו המים בו ויעמדו הוא אשר יקרא אשבורן ואמר שאין המים מעטת המימות אם הוצק בו מים שאובין והיה המקובץ מזה מטהר בכל שהוא כמו המעין אשר אין בו מים שאובין ואינו מטהר אלא באשבורן כמו המקוה אשר אין מעין בו: 
+
+Mishnah 8
+
+מעלה חמישית הוא שיהיו מים נובעים אך שהם מוכים רצה לומר מלוחים או מרים או חמים או זולת זה מן הטעמים הרעים הנמצאים בקצת המימות כמו שיתבאר בשמיני מפרה ואלה המים נוספים על הקודמין שהוא מטהר בזוחלין מצד שהוא מעין ולא יערבם דבר ומלת זוחלין עברית (דברים ל״ב:כ״ד) עם חמת זוחלי עפר רצה לומר הנחשים הנגרים בארץ: ומעלה ששית הוא שיהיה מים נובעים ערבים והם אותם אשר יקראו מים חיים ולא יאות טבילה לזב לבד אלא בהם רצה לומר איש זב אם השלים ימי טהרתו וכן טהרת מצורע רצה לומר המים אשר ישחטו עליו צפרים וקדוש מי חטאת לא היה דבר מזה אלא מאלה המים כי לאלה השלשה דברים אמר האל בהם מים חיים: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+זה מבואר כי העיקר אצלינו העמד טמא על חזקתו ומעת שיתאמת לנו טומאה לא יתאמת לו טהרה עד שיתאמת לנו גם כן: 
+
+
+Mishnah 2
+
+כבר התבאר (טהרות פ"ד) שספק טומאה ברשות הרבים טהור ולזה יצטרך שאבאר בין ברשות היחיד בין ברשות הרבים לפי שזה ספק טהרה לא ספק טומאה ולזה אמר העמד טמא על חזקתו שאם היה זה הטמא טומאה קלה דרבנן ונפל הספק בטהרה אם טהר טהרה שלימה אם לא הנה הוא טהור כפי מה שקדם בשביעי מטהרות שפסק דברי סופרים מכלל הספקות שטהרו חכמים ור' יוסי אומר שאפי' טומאה דרבנן העמד טמא על חזקתו ואמנם ספק דברי סופרים שטהרו חכמים הוא שיפול הספק בהטמאו או בטמא זולתו ואז יהיה ספקו טהור כמו אם יסופק אם אכל אוכלין טמאין אם לא ספקו טהור או יסופק גם כן אם זה האוכל אוכלין טמאין אם נגע בככר של תרומה אם לא נגע כי הככר טהור והראהו ענין אמרו אבל ספקו ליטמא ולטמא טהור: 
+
+Mishnah 3
+
+כבר קדם בד' מטהרות שמכלל הספקות שטהרו חכמים ספק מים שאובין ועוד יתבאר לך בזאת המסכת שמקוה שיש בו מ' סאה לא יפסלוהו מים שאובין אם נפלו בו ואפי' נפלו בו אלף סאה מים שאובין ואמנם יפסלו מים שאובין למקוה שאין בו מ' סאה ואחר השלים המ' סאה במים שאובין ושמור זה העיקר. ואמרו שיש לו במה יתלה כי אנחנו נאמר אולי אלו המים שאובין למקוה שיש לו מ' סאה נפלו אשר לא יפסלוהו כמו שהקדמנו: 
+
+
+Mishnah 4
+
+כוונת אמרו בתחלה שישאב רביעית מים וישימהו במקוה ואח"כ ירד מטר או יגרו מים לזה המקום עד שישוב מקוה וכבר בארנו שיעור לוג פעמים רבות וידוע שהלוג ד' רביעיות והלכה כחכמים: 
+
+
+Mishnah 5
+
+כבר ידעת העיקר והוא שמ' סאה מים כשרים לא יפסלם מים שהם שאובין אמנם אם נתערבו השלשה גומות ובללם מים כשרים פחות מארבעים סאה שב הכל פסול והתערב ג' לוגין שאובין עם פחות ממ' סאה כשרים ר"ש מכשיר לפי שמחשב המים אשר בגומא כאילו נתבטל מן המקוה וכאילו הוא מקוה כשר למקוה פסול ואין הלכה כר"ש: 
+
+
+Mishnah 6
+
+מסנק ומסלק שוים הם בכוונה ואמר שמי שגרף הטיט מקרקעית המקוה ושמהו לצדדים ואחר נטפח מזה הטיט שלשה לוגין מים ושבו אל המקוה לא פסלוהו לפי שאינם מים שאובים כאשר לא הסיר הטיט ולא הזיזו מן המקוה ואם סלק הטיט והבדילו מן המקוה והוציא על פני המקוה והוא אמרו היה תלוש הנה המים אשר יטפחו ממנו מים שאובין וכל עוד שיגר מהם ג' לוגין לתוך המקוה פסלוהו כי הוא מעת שהגביה הטיט בידו והוציאו מן המקוה שבו המים אשר בו שאובין ואין הלכה כרבי שמעון: 
+
+
+Mishnah 7
+
+אמר השם (ויקרא יא) אך מעין ובור מקוה מים יהיה טהור והנה הוציא מזה הפסוק שרש ואף על פי שהיה זה השרש מקובל אך אני אסמכנו אליו ואבארהו וזה שהמעין אינו מפעל האדם ואמנם הוא מפעל הטבע ובור הוא הסהר והוא מפעל האדם ר"ל קבוץ המים בו ואחר אמר מקוה מים יהיה טהור והוא קבוץ המים ונאמר שאם שאב אדם מים בכלי וכנסם במקום עד ששב מקוה הנה זה המקוה פסול לקריאת הספר מקוה למעיין אשר אינו מפעל אדם והנה לנו לומר גם כן שאם שיתף אדם בעשות מקוה באיזה שתוף שיהיה כמו אלו הקנקנים אשר ספרנו הנה הוא פסול כאשר לא ידמו למעיין לולי מה שמצאנו הפסוק שקרא מקוה גם כן לבור אשר הוא מפעל אדם ושב המקוה שיהיה מותר בו שתוף אדם מצד ואסור עליו מצד כמו שיובדל בזאת המסכת וזה לשון הספרי בעיקר יכול ימלא בכתפו ויעשה מקוה בתחלה ויהיה טהור תלמוד לומר מעין מה מעין בידי שמים אף מקוה בידי שמים אי מה מעין שאין בו תפיסת ידי אדם אף מקוה שאין בו תפיסת ידי אדם יצא המניח כלים בראש הגג לנגבן ונתמלאו ת"ל בור ומן העיקר הסמוך לזה הפסוק שאמרו אך מעין התנה שיהיה אך לעולם תנאי והוא אמרם אך חלק ואמרו אך התנה בו משפטים והם מעין מטהר בכל שהוא ומטהר בזוחלין ואין המקוה מטהר בכל שהוא ואין מטהר בזוחלין כמו שבארנו בעקרים הקודמים ואמר שאם העלה קנקנין לגג לנגבן ואחר ירד המטר עליהן ונתמלאו ושברם ונגרו אלו המים ונתקבצו בבור הנה הוא מקוה כשר ואפילו לא יהיה שם בזה הבור דבר מן המים ואפילו לא יהיה לעת הגשמים כפי סברת רבי יהושע ואמר יכפה שיהפכה על פיהם אבל לא יערה אלא יסלק הכדים וישפכם על הארץ והלכה כר' יהושע: 
+
+
+Mishnah 8
+
+<b>סייד.</b> הפועל מן הסיד אומר ר' א) (שמעון) שלא ישבר העציץ לפי שהמים אשר הגיעו בתוך העציץ אצלנו שאובין ואם היה בהן ג' לוגין ושברו יפסלו כמו שיפסלו המים שאובין והלכה כרבי (שמעון): 
+
+Mishnah 9
+
+אם היה הבור מלא מים וסידר בו קנקנין לשתות המים ואחר נתמלאו ונתנגב כל מה שבבור ולא ישאר בו מים זולת מה שנשאר בקנקנים ישברו אלו הקנקנים ויזרקו המים ויתקבצו במקומם וישוב מקוה: 
+
+
+Mishnah 10
+
+<b>שהקנה יורד מאליו.</b> שיהיה רקיק העצם שאם הושם עליו קנה ישקע בו מבלי שישקעהו ביד ורבי יהודה אומר שהוא אפילו יותר עב העצם הזה עד שאם נתקע בו קנה המדה אשר ימודו בו אנשי המדות יטה ולא יוכל לעמוד ואבא אלעזר בן דולעאי היה אומר ואפילו היה יותר עב מזה כל עוד שהי' בגדר שאם הניח עליו בדיל הבנאים ישקע הנה הוא ימדד בהם המקוה ור' אליעזר אומר אפילו היה יותר עב העצם מזה כל עוד שיהיה בגדר שישפך בפי הכלי צר הפה אשר היה אצלם ויקראוהו חבית אשר בו ימודו ור"ש אומר אפילו היה יותר עב העצם מזה כל עוד שישפך בשפופרת אשר בפי הנוד ושיעורה הקף קשרי אצבעות ימדד עם המקוה ור' אלעזר בר' צדוק אומר כל עוד שימדד בלוג וכבר ביארתי מדתו באחרית פאה והלכה כרבי יהושע והלכה כרבי יהודה: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>קורטוב.</b> הוא מדה קטנה חלק מד' וס' מלוג מכיל משקל דרהם וחצי מצרי על צד הקירוב ואמרו ונחלק לשנים פסול ואפי' שבכל חלק מקוה שהוסיפו עליהם מים כשרים עד שישוב מ' סאה ואין הלכה כר' יהושע: 
+
+
+Mishnah 2
+
+<b>מלואו ועוד.</b> כגון שהיה בו עשרים סאה וחיבר אליהם שלשה לוגין שאובין הנה הוא פסול ואפי' חסרו ויגר אליהן מים אחרים כשרי' עד שיצא ממנו העודף על כ' סאה אשר נתאמת לנו שחסרו השלשה לוגין שאם יצא ממנו זה השיעור אז יהי' כשר או יעשה למעלה ממנו מקוה מ' סאה וכבר הודעתיך שמים שאובין לא פסלי מקוה שיש בו מ' סאה בין המים אשר במקוה אשר בו מ' סאה בין המים שבתוך הבור וישוב הכל כשר ור' אלעזר בן עזריה אומר שזה הבור פסול ואפילו עשה מקוה למעלה ממנו ונקבו אליו לפי שהוא כמו שני מקואות זה בצד זה אחד כשר ואחד פסול אלא אם כן סגר על המקוה העליון אשר עשה בחצר הבית עד שלא יגע אחד באלה המים אלא מן הבור ואז יהיה הבור טהור ואין הלכה כרבי אלעזר בן עזריה: 
+
+
+Mishnah 3
+
+אם רחץ אדם בגדיו במקוה ואחר עלה הבגד בידיו הנה שבו המי' אשר בבגד מים שאובין והוא מטיל ממקומות רבים: 
+
+<b>וצרצור.</b> הוא כלי יש עליו שבכה עשוי מחרש בעיקר מלאכתו ואם יוצק מהם במקוה ירד המים ממקומות רבים. רבי עקיבא מכשיר לפי שהוא אומר מטיל אמרו עד שיהיה הרקה אחת ואמרו חכמים שלשון המאמר אמנם הוא שנפלו איך שתהיה נפילתן ואין הלכה כר' עקיבא: 
+
+
+Mishnah 4
+
+כבר ביארנו בברכות (דף כב:) שבעל קרי אם היה חולה וראה קרי לרצונו או הבריא אם ראה קרי הנה הוא יספיק לו מן הטהרה לענין התפלה שישפוך על עצמו ט' קבין וזה סאה וחצי וכבר קדם לך גם כן שהאיש הטהור אם נפלו על ראשו ועל רובו שלשה לוגין מים שאובין שב פוסל התרומה ועוד יתבאר סבת זה באחרית זבין ואמרו שם שאלה ט' קבין אשר יטהר בהם בעל קרי לתפלה כמו שספרנו כפי מה שהיה צריך אז או הג' לוגין אשר יטמאו הטהור לתרומה שיהיה שפיכתן מג' כלים לפחות ויהיה בזה אחר זה ולא יפסק שפיכת אחת מהן עד שיתחיל הבא אחריו ואז יצטרפו ויטהר הבעל קרי ויטמא הטהור ואם היו מארבע' לגבורות אין מצטרפין לא לטהר ולא לפסול ואחר אמר שהמקוה כל עוד שכוון להוסיף במי המקוה ואפילו שפך שיעור קרטוב כל השנה יצטרף לג' לוגין ותפסול המקוה: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>צנור.</b> הוא גולה שקורין קנא"ל ובתחלה אקדים לך שדבר המשנה כלה הוא בגולה שלא יפסול את המקוה וזה כמו שהתבאר בתוספתא (פ"ד) בזאת ההלכה צנור שחקקו ולבסוף קבעו פוסל את המקוה קבעו ואח"כ חקקו אינו פוסל את המקוה וכבר התבאר בש"ס (שבת טז. ב"ק סז.) סבת זה והוא שהעיקר אצלנו שאובה דרבנן ר"ל שמקוה עשוי ממים שאובין אמנם הוא פוסל מדרבנן ולזה נסתפקו אם היה עומד העץ בקרקע ובנאה ואח"כ חקק בה גולה ולא יסתפקו בזה אם חקקו ולבסוף קבעו לסבה אשר הביאו הואיל ותורת כלי עליו בתלוש שכל מה שיוזל עליו הנה הוא שאוב והבן אמרם תורת כלי ולא שמוהו כלי לפי שאינו כלי קבול אך להיותו של עץ שמוהו פסול לעיקר אשר אצלנו והוא שפשוטי כלי עץ מקבלין טומאה מאחר שהקדמתי לך זה העיקר אמר שמי שישים כלים תחת הגולה לקבץ בהם המים הנה המים המגיע בהם הם מים שאובין ופוסל את המקוה ואפי' היו אלה הכלים כלי אבנים אשר לא יקבלו טומאה כמו שהתבאר ואמרו בית שמאי שמעת ששם אלה הכלים תחת הגולה אשר היא ידוע ביציקת המים שבו המים שאובין ואפילו שכח אלה הכלים תחת הגולה אשר יהיה כמניח בלי כונה גזרינן שוכח אטו מניח ובית הילל לא גזרי זאת הגזרה וכבר ביארו בש"ס במס' שבת בפרק קמא (דף טז:) ואמרו הניחן בשעת קשור העבים דברי הכל אלו ואלו טמאין רצה לומר שוכח ומניח הכל פוסל את המקוה בשעת פזור דברי הכל אלו ואלו טהורין לפי שירידת המטר אינם מפעלו וכאילו נתמלאת שלא בידי אדם בין שהיה שוכח ומניח לא נחלקו אלא שהניחו בשעת קשור עבים ונתפזרו וחזרו ונתקשרו דמר סבר בטלה לה מחשבתו והוא ר' מאיר ולזה אמר שהכל מודים שהוא טהור ומר סבר לא בטלה מחשבתו והוא ר' יוסי ולכן אמר עדיין המחלוקת במקומה עומדת: ובית הלל מטהרין בשוכח וב"ש גזרו שוכח אטו מניח לפי שמשפט החצר בשעת קשור עבים כמו משפט הצנור כפי התמדתה לפי שכמו שהגולה ידוע בשפיכת המים תמיד כן העבים בעת התקשרם ידוע שהם ישפכו בחצר: וזה אשר אמרנו שאלה המים פוסלין את המקוה אין כוונתו שהוא יקח אלה הכלים בידו ויציקם במקו' שיתפסלו לפי שאין מחלוקת בזה ולא דבור שהוא מים שאובין ואמנם הדבור בו אם נשימהו כמו המניח כלים בראש הגג לנגבם ונתמלאו אם לא ואם שבר אלו הכלים או הפכם על פניהם וקבץ מימיהם בבור אם יהיה מקוה כשר אם לא וזה הוא העולה בזה המשפט כפי סברת בית שמאי כמו שיראה רבי יוסי וכפי מה שהתבאר בש"ס (שם) שאחד השוכח ואחד המניח בין בחצר בין תחת צנור שהכל פוסל את המקוה זולת מניח בחצר בשעת פזור עבים שהוא אינו פוסל והלכתא כב"ש כפי מה שיחדנו לפי שהוא משמונה עשר דברים שגזרו כמו שזכרנו במסכת שבת (שם): 
+
+
+Mishnah 2
+
+<b>ליזבז.</b> מסגרת גבוהה כמו שביארנו פעמים שהוא אם תהיה בעלת מסגרת שבה כלי כמו שקדם בכלים (פ"ב מ"ג) וענין זקפה לידוח ששמה על צדה להדיח: 
+
+
+Mishnah 3
+
+<b>חוטט.</b> הוא אשר יחפור כמו שביארנו בסוכה (דף טו:) ואמר שאם לקח צנור של עץ וחקק בו ואפילו היה קבוע מקום יתחברו בו אבנים קטנות ויגרו המים הזבים הנה כל מה שיגר על זה הצנור הם מים שאובין לפי שזה המקום החקוק כלי הוא ואם היה זה הצנור של חרס תכף שיחקוק בו כדי שיעור רביעית אז ישוב כלי: 
+ואמר ר' יוסי שלא יאמר שכלי חרס יצטרך שיכיל רביעית ואז יחשב כלי אלא אם נשתברו וכי מכיתתו לא יחשב כלי אלא אם יהיה המכתת מקבלת רביעית כפי מה שהתבאר בשני מכלים אמנם זולת זה לא: 
+ואחר אמר היו צרורות מתחלחלים לתוכו ר"ל שאם היה בצנור בית קבול אשר הוא פסול כמו שספרנו ואחר נתמלא זה הבית קבול באבנים יתחלחלו אליהם והסבה מתחלחלין הנה הוא בפסולו ואם נתמלא בעפר והדק קצתה בקצתה עד שנתקשה ושב כחרסית הנה הוא כשר לפי שכבר סר הבית קבול אשר היה בו אשר שמו כלי וזה הוא כוונת אמרו ונכבש וגבסית שם הגבות וסלון הוא הגולה אשר תעשה להלוך בהם המים אם רצונו להביא המים ממקום למקום והנה תעשה מחרש והנה תעשה מעופרת ברוב להלוך המים בתוכם ולא יבלעו בארץ ואמר שזה הסלון צר הפיות ולו חללות (וברוב יעשה כפי זאת הצורה). והיו המים הולכין עליו למקוה והנה הוא כשר אע"פ שיתקבצו המים בזה החלל והוא מקבל שיעור רב לפי שלא יכוין לזה החלל שיהיה כלי קבול ואמנם היה הכונה שיצאו המים מן המקוה הצר בחוזק ואמנם אמרנו בצנור הקודם שהוא אם יהיה בו מקום מקוער פוסל את המקוה להיותו עשוי לקבלה ר"ל לקבל צרורות וכבר קדם בשני מכלים שמכלל הטהורין בכלי חרס הסילונות כפופין אע"פ שמקבלין וסבת זה מה שזכרנו שהם לא נעשו לקבלה והנה יצא לך עיקר גדול מאד והוא שאין כל המקבלין פוסלין את המקוה וישובו המים ההולכין בהם מים שאובין אלא כל מה שעשו לקבלה והבן זה העיקר ועוד יתבאר לך שסלון של מתכת (ג"כ) אינו פוסל את המקוה כפי העיקר אשר זכרנו והוא שיהיה עשוי לקבלה אמנם הבלתי מקבל הנה אין בו דבר שהוא (אינו) פוסל וכבר יתבאר לך ג"כ מזאת ההלכה שצנור של חרס כשר ואינו פוסל את המקוה לפי שהוא מדבר כאשר יחזקו בו האם יפסול ואיך יפסול זה החקק וכאשר אמת זה כמו שהוא אמת הנה לקח בנחושת וכיוצא בהם מהצינורות אשר יושלכו בהם המים וכן טבעי העופרת וכדים אשר ילך עליהם המים למרחצאות וכיוצא בהם כולן כשרין לפי שהם לא נעשו לקבלה אבל ילך המים עליהם כמו שילכו בסילונות ועמוד על זה ואל יבהלך המחשבה בזה ולא יטעך המפורסם אצל הנתלים בקצוות הש"ס באמרם שהמימות אשר ילכו על הגולות הנעשית בסבוב מחרש הנקראים קרמי"ד ועל הסילונות מזולתם כולם מים שאובים הנה זאת המשנה לא תהיה או נסחא לאין ספק בו או פחות כרצונם ואמנם טעותם בזה כולו מאמר התוספתא צנור שחקקו ולבסוף קבעו אשר הוא צנור של עץ וסבת זה כמו שביארנו לפי שתורת כלי עליו בתלוש כמו שבא לשון הש"ס ויצלח קודם שיושם צנור לכל מה שיצלח פשוטי כלי עץ ואין הצנור של חרס כן לעקרים אשר נתבארו בכלים (פ"ב) שפשוטי כלי חרס טהורין לגמרי ולא יוכלו הכלים לפסול את המקוה בשום פנים ולא ג"כ הסלונות בין שיהיו מחרס או ממתכות לפי שצורתם מוכחת עליהם שהם לא נעשו לקבלה ואפי' היה בהם בית קיבול כמו שזכרנו ואיך לא יהיה כן אחר שהם כמו קנה חלול מפולש משני צדדיו ומאין ישובו אלו המים שאובין ועוד נוסיף בזה העיקר ביאור בו מזאת המסכתא ולא ישולל ממנו זאת הכונה אלא מי שלא יבין כלל ואפילו הדבר הקל או מי שהוא ריק מאלו העקרים כולם וזה העיקר תשטחהו בכל המשנה והש"ס כי אתה לא תוסיף בו אלא תועלת לפי שהוא דבר דבור על אפניו: 
+
+Mishnah 4
+
+אמרו על מעלות המערה הבדל שלישי ר"ל שאם נפל המעורב בחצר הבית או בבור שיש שם או על מעלות המערה ואחר נגרו המים המעורבין וירדו אל תוך המערה ונקוה שם מקום מקוה הנה ישאל שיהיה בו רוב כמו שזכר או תהיה המשנה מדברת משני משלים והוא שיתערבו בחצר ויתערבו לעוקה וימשכו לעוקה או יתערבו על מעלות המערה אמנם אם לא תהיה שם המשכה אלא המים הכשרים ומים שאובין יורדין על ישרן בבור אחד והוא אמרו ה"ז מקלחים בתוך המים וקלוח הוא הזלת המים ואנחנו נבחין בעיקר וזה שהוא מקוה מ' סאה מים כשרין בתוך המקוה קודם שיגיע עמהם שלשת לוגין מים שאובין הנה הוא מקוה כשר ולא נקפיד במה שיגיע שם אחר זה ממים שאובין כי מ' סאה לא יפסדם מים שאובין. כמו שביארנו וכבר התבאר לך ג"כ שאמרנו ג' לוגין מים שאובין פוסלין את המקוה אמנם הוא אם יפלו בעצם המקוה אמנם אם נשפכו המים חוץ למקוה וירדו אל המקוה הנה הוא כשר בתנאי שיהיה רוב המים מן הכשרים מגיעים במקוה והוא אמרם בש"ס (תמורה דף יב:) שאובה שהמשיכוה כשרה אך יצטרך שיהיו השאובין מעוט המקוה כמו שבא עליה לשון המשנה ואולם תאמר איזה דבר השמיענו הש"ס באמרם שאובה שהמשיכוה כשרה וזאת המשנה באה בזה הלשון מתני' אתא לאשמועינן להודיע שהוא הוסיף לנו ביאור לפי שאילו נשארו עם זאת המשנה באמרם עד שיפול התערובות המים שאובין ומים כשרין חוץ למקוה ויתערב הכל וימשך למקוה אמנם אם היו המים כשרים בתוך המקוה ומים שאובין נמשכין ויורדין לתוך המקוה פוסלין בג' לוגין והשמיענו הש"ס שאפי' היה השאוב לבדו נמשך כשר ובתוספתא (פ"ד) ר' אליעזר בן יעקב אומר גג שיש בראשו כ"א סאה של מימי גשמים ממלא בכתף ונותן לתוכו י"ט סאה ופותקן ויתערבו בחצר ואמרו הוא נותן לתוכו ר"ל לתוך הגג ואחר יתיר אלה המים ואלה המים ירדו מצנור הגג ויתערבו המים בחצר כבר התבאר לך שזאת השאובה שהמשיכוה יצטרך שיהיה הרוב מן הכשר והשאובין משוכין ואל זה הכונה רמזו בתחלת שקלים באמרם מתקנין את המקואות כמו שזכרנו שם וכבר חשב איש גדול מאד רב העיון בארץ המערב ששאובה שהמשיכוה כשרה ואפי' היה המקוה כולו שאוב ונמשך ונהרג על זה באמה ובזרוע ודבריו בזה מפורסם בספרו בהיותו בלתי מבין זאת המשנה כלל ואפי' היה זה בזה למה שאמר המשנה אם רוב מן הפסול פוסל ואפילו לא היו מי גשמים כלל אלא מים שאובין בלבד ויהיו נמשכין ויורדין על מעלות המערה יהיה הנקוה מהן מקוה כשר ואשר יחייב זה הטעות כולו הוא מעוט שמירת המשנה והחקירה למה שבא ומה נפלא מאמרם אם ראית ת"ח שלמודו קהה עליו כברזל על משנתו שאינה סדורה בפיו: 
+
+
+Mishnah 5
+
+<b>שוקת שבסלע.</b> גולה שבהר וכבר קדם פי' זאת ההל' בה' מפרה (מ"ז) וחפשה שם: 
+
+<b>עד שיפחת רובה.</b> עד שתשבר ויחסר מגדלה ואז יהיו המים הנוזלים אליה כשרים ולא יהיו שאובין לפי שהיא אז לא תשאר כלי: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+אם יהיו מי מעין נוזלין אל השוקת ויעבור ממנה ויצאו למקום אחר הנה אלה המים המגיעים בתוך השוקת אינם כמו מי מעין וכל מה שיצא מן השוקת אע"פ שעקרו מן המעין הנה הוא פסול זה אם יהיו מי המעין כולו נשפך בתוך השוקת אמנם אם יהיה שופע על השוקת וקצתם ילך לתוך השוקת וקצתם על גבי שפת השוקת הנה המים היוצאים מן השוקת כשרין והם מי מעין ואף על פי שילך מהם על גבי השפה דבר מועט מאד כי המעין מטהר בכל שהוא ואם העביר אלה מי המעין על גבי בריכה והפסיקו וזה כאשר שם המים ירדו לתוך הבריכה ויתקבצו בה ולא יצאו ממנה הנה דין זאת הבריכה והמקוה שוה ואם יהיו מי המעין המגיעים לבריכה נכנסין מצד זה ויצאו מצד אחר הנה מקום הבריכה פסול עתה לזבין ולטהרת מצורע ולקדש מי חטאת כאשר אינם מים חיים להתערבם עם המים אשר היו בבריכה ואם נתאמת שהיו בבריכה כבר יצאו וכלו שזה המקובץ הוא ממי המעין הנוזלין אליו הנה הוא כשר ומשפטו משפט המקוה: 
+
+
+Mishnah 2
+
+<b>על גבי הכלים.</b> על חיצוני הכלים כדי שלא ישוב שאוב: 
+
+<b>ספסל.</b> כסא קטן: 
+
+<b>הרי הוא כמו שהיה.</b> רוצה לומר שאלה המים הנוזלים הם כמעין עם היותן עוברין על אלה הכלים והלכה כר' יוסי: 
+
+
+Mishnah 3
+
+<b>נדל.</b> הוא בעלי חיים רב רגלים דקים אם יהיה מעין מים ויפרדו ממנה גולות דקות ושפך מים שאובין בעיקר המעין עד שנתחזקו אלו הגולות וגדלה הגרתן הנה משפט אלה הגולות כמעין הואיל ומי מעין הולך בהן אמנם אם היה מי המעין שוקטין נחים ואחר שפך עליהם מים שאובין עד שגברו ויגרו מהם אפיקים הנה אלה אפיקים משותפין בדיניהם כמו המעיין בדבר וכמו המקוה כמו שביארנו בתחלת זאת המסכת וזאת היא מעלה ד' שבמקוה: 
+
+
+Mishnah 4
+
+כבר קדם זאת ההלכה וביאורה בשמיני מפרה ושם פסקנו הלכה כרבי יוסי: 
+
+
+Mishnah 5
+
+אמר שהמימות הנוזלים מן המעין בנהרות הגדולים והנחלים משפטן ומשפט המעיין אחד אמנם המימות אשר יטפו טפות טפות ממעינות המים בעת נזלם מן המקומות הגבוהים הנה המימות הנקוים מאלה הטפות כמקוה ולא יטהרו אלא במ' סאה והם פסולים לזבים ולטהרת מצורע ולמי חטאת עם היות טפות המים הנוטפות מן המעין פוסלת הנפילה בה והעיד ר' צדוק שאם יתערב הנוזל עם הנוטף והיה הנוזל יותר רב הנה הנקוה מהם כשר לזבין ולטהרת מצורע ולמי חטאת כמו מעין ועדות רבי צדוק נעשה בה כמו שביארנו בעדיות (פ"ז) ואחר אמר שאם יוכל להתחבל שיהיה משיב הנוטפים וחלין הנה זה מותר ואופני התחבולה כשישים בה במקום אשר יטפו בו אלה הטפות קנה או מקל להזיל עליהם אלה הטפות וישובו זוחלין ויהיו המים המקובצים כמו המעין ובתנאי שיהיו הנוזלים נשארים על גבי אלה הקנים או המקל: 
+ואמרו אפילו זבה אין כוונתו שהזבה תצטרך ביאת מים חיים ואמנם כוונתו הוא שהיא טבילה שלימה וזכר הזבה מפני הזב וכבר התבאר בראש מגילה (דף ח.) שהזבה לא תצטרך מים חיים אלא מי מקוה יספיקו אליה ואולם השמיענו ר' יהודה שלא לכוונת טומאה וטהרה לבד נשים זה ההכשר אלא אפי' לענין איסור לפי שהזבה אשר היא ערוה שתכף שתטהר תטבול בו ותהיה מותרת לבעלה וכבר ידעת אתה שהמקל מקבל טומאה מדרבנן לפי שהוא פשוטי כלי עץ וחלק ר' יוסי ואמר לא יסמוך מקל או כל מה שיקרה כמו שאמר רבי יהודה [אלא] כל דבר שאין מקבל טומאה אפי' מדרבנן והוא אשר יגרו עליו אלה הטפות שבו זוחלין והלכה כר' יוסי: 
+
+Mishnah 6
+
+גל הוא משאוני הים ויראה לך מזאת ההלכה שהטבילה לא תצטרך כוונה וזה אמנם הוא לחולין אמנם למעשר ומה שהוא יותר גבוה במדרגה ממנו הנה בלי ספק יחוייב לו שיכון בטבילה או ישאר טמא ויטהר כמו שביארנו בחגיגה (דף יט.): 
+<b>חריצין.</b> חפירות ונעיצין כמו כן אלא שהאדם אם עקר עץ או יתד וכיוצא בהם מן הקרקע ונשאר זה המקום חלול נקרא נעוץ ותרגום (שמואל א כ״ו:ז׳) וחניתו מעוכה בארץ נעוצה בארעא: 
+ופרסת חמור המעורבת בבקעה הוא שנחפר בארץ בטלפי החמור חפירות ונתערבו קצתם בקצתם וכוונתו בזה הדבור כבר נתבאר בתוספתא וזה כאשר תהיה זאת החפירה קטנה מלאה מים ותהיה מחוברת במקוה ויהיו מי המקוה ומי זאת החפירה מעורבים ואפילו היו עליונות המים אשר נשתתף ביניהם כקליפת השום כי הוא מותר לו שיטבול כלים בזאת החפירה לפי שהוא מכלל המקוה ולשון התוספתא (פ"ה) גממיות על פי המקוה וכל מקום פרסת רגלי הבהמה אם היו מעורבין כשפופרת הנוד מטבילין בהם: 
+<b>וחרדלית.</b> ומר בו החי"ת במקום ה"א והוא שם מורכב ביאורו הרדלית ר"ל הר תלוש וכוונתו בזה המאמר שמי המטר נוזלים ממקום גבוה כמו ראש ההר או גבעה הנשאה אומרים ב"ש שמטבילין באלה המימות בעת רדתן אם היה שיעורה אם נקוו ונחו מ' סאה אע"פ שהם אינם נגרים ממעין אלא מן המטר וב"ה אומרים עד שיתקבצו וישוב מקוה שהמקוה לא תטהר אלא באשבורן ואז מטבילין בו ובתוספתא (פ"ד) איזה חרדלית מי גשמים הבאים מן המדרון רואים אם יש מתחלתן ועד סופן מ' סאה מטבילין בהם ואם לאו אין מטבילין בהם דברי ב"ש וב"ה אומרים אין מטבילין בהם עד שיהיה לפניו ענן מ' סאה רצה לומר באמרו ענן שתהיה נחה מקובצת ונקוה ואחר אמר שכל המקובצין אם עשה בהם היקף בכלים סביב זאת השוקת החלולה עד שנתקבצו המים תוך אלו הכלים אשר הקיף וקבץ המים ושב המקוה כותליו כלים הנה הוא כשר לטבילה ואלה הכלים אשר העמידו מקום כותל לא יכון להם טבילה: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+ידוע הוא שבעת שיאמר בזאת הכוונה מערה ר"ל מקוה שבמערה וכונת אמרו כמה שהוא אע"פ שיהי' החבור בין זה המקום ובין המקוה היותר מעט שבדברים ואפי' היו המים אשר בין זה המקום ובין המקוה ובין המים אשר בסדק כחוט השערה ואפילו היו המים ג"כ אשר בהם כל שהוא לפי שהוא מכלל המקוה יחשב ועוקת (יחשב) המערה היא החפירה תחת שטח המקוה בקבוב ולכן יצטרך שיהיה פי זה המחב' כשפופרת הנוד ואז ימשוכו המי' אשר תוכן עם המים אשר למעלה מהם אשר הם מי מערה וכבר באר ר' יהודה שזה אמנם הוא אם תהיה מעמדת זאת העוקה מוחזקת מצד שתמנע עצמה מההתחברות במקוה אמנם אם היה ההבדל בין המקוה והעוקה גשם דק מן העפר עד שאילו טבל בו נפל ונתחברו המים במים הנה הוא יחשב מכלל המקוה ולא תצטרך התחברות כשפופרת הנוד ודברי רבי יהודה אמת: 
+
+Mishnah 2
+
+אמר שהוא אם הטביל הדלי ובו כלים נטהרו הכלים ואפילו היה פי הדלי בתכלית הצרות זה אם היה הדלי ג"כ טמא לפי שאנחנו נאמר מגו דסלקא טבילה לדלי סלקא נמי למה שבתוכו אמנם אם היה הדלי טהור הנה לא תועיל טבילה לכלים אשר בתוכו עד שיהיה פי הדלי כרוחב שפופרת הנוד והוא אמרם אם לא טבל ר"ל אם אינו צריך הדלי טבילה אלא שהיה טהור ואין הכנסה באלה המים על צד הטבילה אין המים מעורבין עד שיהיו מעורבין כשפופרת הנוד זה כולו לתרומה אבל לקדש הנה העיקר אצלנו שאין מטבילין כלי בתוך כלים לקדש כמו שביארנו בסוף חגיגה (דף כא:): 
+
+
+Mishnah 3
+
+כבר הודעתיך שמים שאובין לא יפסלו מקוה שיש בו מ' סאה ולכן אם היה השאוב מן הצד בעת בואם אל ג' המימות וגברו המים ונתערבו הב' מקואות אשר כל אחד מהם כ' סאה כשרין ושב מקוה ממ' סאה ונתערב עמו הכ' סאה מים שאובין ושב הכל מקוה טהור ולכן הטובלין טהורין והמקואות טהורין אמנם אם היה השאוב באמצע הנה ישוב תגבורת המים אשר נתערבו במקוה אשר בו כ' סאה עם מים שאובין אשר בצדו והפסיד הכל וכן המקוה אשר בצד האחר ולכן הטובלין כמו שהיו ר"ל טמאין: 
+
+
+Mishnah 4
+
+<b>ספוג.</b> הוא ספוג הים והוא אשר ישאר המים שאובין בתוכו ולא יתערבו במי המקוה וזה אפשר בצרות פי הכלי ולזה אמר שלא אמרו אלא שלשה לוגין שנפלו רצה לומר שיהיו המימות עצמם הנשפכים במקוה: 
+
+
+Mishnah 5
+
+אמרו מטבילין בהם כמה שהם ר"ל שאנחנו לא נצריך שיהיה הקופה נקובה כשפופרת הנוד לפי שהמים אשר בהם מתערב במים אשר במקוה להתרחבות אריגתן ורוב הנקבים אשר יכנס מהם המים וגודלן וכן ג"כ אם תהיה תחת הצנור והיו המים נוזלין תוך קופה ויצאו למקוה ולא יפסלו לפי שאינם מים שאובין וכן מי שהטביל שק או קופה יטביל כדרכו ויעלהו אע"פ שיעלם מלאים מים וירדו מהם במקוה ואינם מים שאובין להתרחבות נקביהם ואין הלכה כר' יהודה: 
+
+
+Mishnah 6
+
+ועוד יתבאר לך במסכת (עוקצין) [ידים] (פ"ג) שמי שהכניס ידיו בחלל תנור טמא שנטמאו ידיו וכן יתבאר פעמים רבות שכלי חרס הטמא יטמא משקין ויטמאו אלה המשקין כלים וזאת הגסטרא הוא כלי חרס תעשה לזלח המים כמו שביארנו בכלים אם תהיה הגסטרא טמאה בתוך המקוה והיא כבר נתמלאה מים ממושכה מתחת ותהיה חיצונה נותרת על המים חוצה מן המקוה והטביל כלים בתוכה בעת מה שיעלה הכלים והיא מטפחת ותגע בחיצוני זאת הגסטרא היוצאת והיו אלו הכלים טמאים על גב כלי חרס וכן אם טבל במעיין אשר בקערורות התנור בעת צאתו והגיע ידיו באויר התנור הטמא ויטמאו ידיו ואם המים גוברין על התנור עד שיהיו עולות אליו כשיעור העלות הידים מצד שאם הגיע ידו למעלה מהתנור יצאו ממנו והם טבולות במים ותהיינה ידיו טהורות: 
+
+
+Mishnah 7
+
+<b>כעוביה וכחללה.</b> כמו עובי גשמה ונקבה ושיעורה אמר שיעור נקבה קוטב ב' אצבעות ואם תהיה בין שני המקואות נקב שיעורי זה השיעור נתערבו שני מקוואות ושבו מקוה אחד ואמר שהיא מן התורה רוצה לומר חיוב הטבילה במקוה מים ולשון התוספתא כזית מן הנבלה וכעדשה מן השרץ ספק יש בהן כשיעור ספק אין בהם כשיעור ספקן טמא שכל דבר שעיקרו מן התורה ושיעורו מדברי סופרים ספקו טמא וכבר ביארנו שזה לא יחסר מאמרם שיעורין הלכה למשה מסיני לפי שכל מה שאינו בפסוק יקראוהו מדברי סופרים: 
+
+ומבריית המים כמו עדשי המים והבעלי חיים הם מתילדים במים אמר שהם אם יהיו בזה המקוה אשר היא כשפופרת הנוד לא יצר אותו ואין הלכה כרבן שמעון בן גמליאל: 
+
+
+Mishnah 8
+
+כבר ביארנו שהסלון לא יפסול את המקוה ולא ישוב המים ההולכין עליו מים שאובין לפי שאינו מקבל היטב ואפילו היה מקבל כפי מה שקדם שהוא לא נעשה לקבלה: 
+
+ואמר של חרס ושל אבר והוא העופרת כפי הידוע ובתוספתא אמר בזאת ההלכה מביא סלון של עץ ושל עצם ושל זכוכית ומניח ידו תחתיו הנה כבר התבאר לך שהכוונה סלון מ"מ ואם הושם קצה הסלון במקוה התחתון כשר וילחוץ המים בידיו עד שימלא הסלון ואחר יגביההו עד שיגיע קצהו האחרון למקוה השני הנה מעת שיפגוש קצה הסלון במים אשר בו למים אשר במקוה נתחברו המים במים ונשלם השיעור: 
+
+ואמר ממלא בכתף ונותן לעליון כפי עיקר הידוע שמקוה שיש בו מ' סאה לא יפסלוהו מים שאובים: 
+
+
+Mishnah 9
+
+<b>שתי.</b> הוא האורך וכמוהו בכותל מלמעלה למטה וערב הרוחב וכמוהו בכותל מימין לשמאל: 
+וכוונת מצטרף שנצטרפו השני מקואות וישלם השיעור יחד ורבי יהודה מהפך ואומר לערב מצטרף לשתי אינו מצטרף: 
+ואמר נפרצו זה לתוך זה שנהרסה המבדלת העליונה הנה מעת שיעבור המים למעלה מן המבדלת ואפי' בעובי קליפת השום ברוחב ב' אצבעו' ונתערבו המי' בזה השיעור שבמקוה אחד ואין הלכה כרבי יהודה: 
+
+Mishnah 10
+
+<b>אמבטי.</b> הוא רהט המרחץ ואביק הוא אלנביק והמים אשר יגרו לתוך האמבטי ולתוך האביק הם מים כשרין אך כל מה שיגיע מהם בתוך האביק הם פסולין לפי שהם ישובו שאובין לפי שהאביק הוא כלי להיותו נתך לארץ וזהו אמרם ממנו בתוספתא שלא נעשה אלא לשמש עם הקרקע ומצורת בנינם ותבנית זה האביק יהיה מובן זה המחלוקת והעיקר כבר ידעת אשר בהם התקון והוא שמים שאובין בצד מים כשרים לא יפסלום ואע"פ שימששו מים למים ובאמצע פוסל לפי שכבר הגיעו המים שאובין לתוך המקוה והלכה כחכמים: 
+
+Mishnah 11
+
+<b>ג' לוגין שנפלו.</b> מטהרת המטהרת היה תבניתה אצלם שהוא שני רהטים האחד יותר גבוהה מן השנית ובמחיצה ובמסך המבדיל בין שני הרהטים נקב כפי זאת הצורה <img src="data:image/png;base64,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">ואם תהיה התחתונה מים שאובין הנה נחשב כל מה שבחלל זה הנקב מים שאובין שמגיע במקוה כשר אשר למעלה והוא בצדו: 
+ואחר אמר כמה יהי' שיעור הנקב שיכללוהו ג' לוגין מים שאובין ואמר שאם יהיה כשיעור שיעבור בזה הנקב חלק משלש מאות ועשרים מכל המים שאובין אשר במקוה התחתון אשר הוא כולו מים שאובין וזאת החלוקה אמנם זכרתיה לפי שזה המקוה התחתון אשר בו מים שאובין יש בו שיעור מ' סאה לבד ג' לוגין יהיה חלק מאלו השלש מאות ועשרים וזה שהסאה ו' קבין והקב ד' לוגין ובמ' סאה יש תשע מאות וששים לוגין ושלשה לוגין מט' מאות וס' הרי חלק מג' מאות וכ' ואם היו המים השאובין יותר ממ' סאה או פחות הנה ראוי שישוער הנקב ויחלוק חלקים יהיה בחללות הנקב שלש לוגין משל בזה אומר אילו היו המים אשר בתחתונה עשרים סאה יחוייב שיהיה הנקב שיעור יכלל החלק מו' מאות ומ' וזה כולו מבואר וזאת הסברא לר' יוסי אמנם סברת רבי אלעזר יאמר שאפי' היות העליונה אשר בהם מים שאובין אשר היה אומר שאם יגרו אל התחתון יגרו מלמעלה למטה ואפילו היה בנקב די שיכללהו שלשת לוגין מים שאובין לא שתמששם לאמרם שלשת לוגין מים שנפלו והלכה כרבי יוסי אשר אמר בהיות זאת הנגיעה באמצע המים הנה הם מים שאובין שנפלו לתוך המקוה: 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כפור.</b> הוא מה שיקפא מן המים בעת צאתו וירד דק: 
+וגליד מה שיקפא מן המים על פני הארץ ועל פני המים. וטיט הנרוק טיט הרקיק הרבה כמו הרוק ואשר העידו בו אנשי מידבא אמת ואמנם היה מעיד ר"ע מצד השם העשוי לפנים לא שהוא יחשוב זה: 
+
+Mishnah 2
+
+<b>המים בין טמאים בין טהורים.</b> ר"ל מים שאובין: 
+
+<b>מי כבשים.</b> המימות אשר יכבשו בהן המכובשין כמו המים אשר יכבוש בהם הזיתים והקפרי': 
+
+<b>ומי שלקות.</b> המים אשר ישלקו בהם השלקות: 
+
+<b>והתמד.</b> שמרי יין אם יושם עליהם מים ויחומץ ממנו או מהשתנות הענבים קודם שיתחמצו לפי שהם אם יתחמצו אחר זמן ישוב כמו מי פירות וכבר בארנו שקרטוב חלק מד' וששים מלוג ושג' לוגין מים שאובין פוסלים את המקוה אם היה פחות ממ' סאה: 
+
+<b>ומורייס.</b> הוא המור ואמרו שהוא כעין מים. אין מעלין דומה לאמרו בתחלת הפרק שיש שם דברים שאין מעלין ולא פוסלין: 
+
+
+Mishnah 3
+
+כבר ביארנו פעמים רבות שמוחל הוא המים השחורים אשר יגרו מן הזיתים וכבר קדם שמי פירות לא יפסלו את המקוה בג' לוגין וכן שאר המשקין ולכן לא יפסול היין ומי הזיתים המקוה אלא בשנוי מראה ואפי' היה במקוה מאה סאין עד"מ ונפל בו מעט מיין או מי פירות ושנה מראהו נפסל עד שישוב אל מראהו ואפילו היה המקוה מכ' סאה ונפל בו יין או מי פירות ולא נשתנה מראהו הנה נשאר מראהו בענינו שלא נפסל ולא יחשוב גם כן באחד ועשרים סאה אבל בכ' סאה כמו שהיה כפי מה שקדם שהם לא מעלין ולא פוסלין ושמור זה: 
+
+
+Mishnah 4
+
+זה מבואר לא יצטרך ביאור: 
+
+
+Mishnah 5
+
+רבי יוחנן אומר כאשר מראה הכל מראה המים והם ג' לוגין הנה יפסלו את המקוה ואע"פ שבקצת ג' לוגין יש חלב אשר לא יפסול בג' לוגין להיותו משאר המשקין כמו שקדם ואין הלכה כרבי יוחנן בן נורי: 
+
+
+Mishnah 6
+
+מבואר הוא שאם היה במקוה מ' סאה מכוונות וטבל בו איש הנה מ' סאה יחסרו להתלחלח גופו במים ולכן אותו אשר יטבול אחריו איננו טהור ר' יהודה אומר שאם היו רגליו עומדות במים הנה יהיו המים אשר עליו מחוברות במקוה וכבר ביארו בגמ' (חגיגה דף יט.) ואמרו מחלוקת במעלות דרבנן אבל לענין טומאה וטהרה דברי הכל טמא ומעלות דרבנן הם הנזכרות בחגיגה (שם) באמרם שהטהור לחולין יצטרך טבילה למעשר וכן הטהור למעשר יצטרך טבילה לתרומה: 
+
+וסגוס אל בריגוס ויתלו בו מים רבים ואם הטבילו באלו המ' סאה המצומצמות ונשאר קצהו במים הנה נחשוב המים אשר בו כמחוברות לאשר במקוה והאיש אשר יטבול בו אחר זה טהור כל עוד שיעמוד קצת הבורגוס במים וכן אם הטבילו כר וכסת של עור בזה המקוה ויצטרך שיעלו בזויותיהם ופיהם למטה עד שלא ישאר בהם מים שאובין ויפסלו את המקוה להיותו ממ' סאה מכוונות שאם הגיע ממנו שלשה לוגין לגבורות בזה הכר או הכסת ואחר העלהו ושפכם במקוה נפסל כפי מה שהתבאר ואין הלכה כרבי יהודה: 
+
+
+Mishnah 7
+
+המטה היא רבת הגובה וזה המקוה קטן לפי שהוא ארבעים סאה מכוונות בהיות בלתי אפשר שיכלול המים למטה ויצופו עליה עד שיטבעו רגליה בבוץ הנקפא אשר במקוה הנה הוא טהור לפי שאלה הרגלים אשר יטבעו בבוץ לא יגיעו בבוץ עד שיטהרם המים והוא אמרו מפני שהמים מקדמין וביאור מרודדין שטוחים על פני ארץ תרגום וירקעו ורדידו (שמות לט): 
+
+<b>כדי שיתפחו.</b> שיגבהו ויעלו ר"ל שהוא ילחוץ המים מכל צד בחבילי עצים וקנים אשר יקבצו המים במקום א' ויתהוו וישוב אליו גובה ויטבול בו ואחר אמר שאם הניע המים בידו עד שישאו גלים ועבר מהם גל על זה המחט ועד"מ אשר על מעלות המקוה הנה נטהרה זאת המחט וכפי זה תקיש: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כבר ביארנו שדבורינו פה בבעל קרי אינו לענין טומאה וטהרה אלא לענין טבילה כפי מה שהיה המעשה בזה הזמן שבעל קרי אם היה בריא שיטבול במ' סאה ואז יתפלל ויקרא כמו שהתבאר בברכות (דף כב.) ואפילו היו אלה המ' סאה מים שאובין הנה הם כשרים לבעל קרי ר"ל שהוא אם ירד בהם מותר לו להתפלל ולקרא ואע"פ שלא טהר לענין טומאות וטהרות והבן זה הכונה ולא יסור ממך ודע שאין הבדל יעשהו האדם כפי מה שראוי בארץ ישראל ובחוצה לארץ ואמנם דברינו פה במקוואות הנמצאות אשר לא נדע אלה המים הנקוים אם הם שאובין או כשרים ואמר שהנמצא בארץ ישראל בחזקת טהרה ובזה ההבדל נזכירהו עדיין ואשר בחוצה לארץ אינם בחזקת כשרים ואמנם הם כשרים לבעלי קריין לבד להיות מים שאובין כשרים לבעלי קריין כמו שביארנו והוא אמרו ואפילו נתמלאו בקילון אשר הם מים שאובים ודאי ואין בענין ספק שהם כשרים לבעלי קריין ואחר אמר שהמקוואות הנמצאות בא"י מה שיהיה מהן חוץ משער העיר הנה הוא בחזקת כשר ואפי' הנדה טובלת בהם ותהיה מותרת לבעלה ולא נאמר מאחר שזה איסור כרת לא תטבול אלא במקוה שנתאמת ענינו ונודע שהוא כשר וכל מקו' שיהיה בתוך המדינה ותסגר עליו שער המדינה אינו בחזקת טהרה להשתמש האנשים בו כי לפעמים ירחצו בגדיהם וכליהם וישיבוהו מים שאובים או הם בעיקר הקואתם מים שאובין ואינם ראוים אלא לבעלי קריין כמו שביארנו ורבי אליעזר אומר ואפילו אותו שהוא חוץ לעיר אם יהיה קרוב לעיר הנה הוא בחזקת שאוב להשתמש האנשי' בו ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 2
+
+<b>חלוקין.</b> חלקות שלשלת ההזלה או עכורין אם יהיה בתחלת השתן ואמר שמהעצ' השתן קרה לו זה אם היה השתן כולו תאר אחד הנה הוא ג"כ טהור ואפילו היה כולו עכור וכוונת נמשכין שיהיה השתן מתדבק קצתו בקצתו וזה כאשר יהיה בו קצת דבקות הנה הוא טמא ואפי' היה הדבקות נראה באמצע או בסוף או בתחלה רבי יוסי אומר שאם היו לבנים נמשכים בתחלה טהור כמו משפט העכורים ואין הלכה כר"י: 
+
+
+Mishnah 3
+
+<b>טפין עבות.</b> נקודות עבות: 
+<b>והמהרהר בלילה.</b> מי שחשב בלילה ענינים הכרחיים להגיר הזרע ואחר מצא גופו חם הנה הוא טמא אע"פ שלא מצא זרע וביאור הש"ס שזה בתנאי שיראה בשנתו שהוא בעל אשה בעילה גמורה ואחר שנעור משנתו ולא מצא חמר זרע אך שימצא גופו חם הנה זה הוא אשר הוא טמא לפי שמעת שבעל בשנתו הנה הזריע אך שנתנגב או היה מעט השיעור ונבלע בבגדים. והעיקר אצלנו אשר יקרא שכבת זרע הוא אחר הגיע ברחם אם תפלטנו ולא תשתנה הנה הוא כמו רואה שכבת זרע וטמא ונפל המחלוקת אחר כמה מן הזמן תצא ממנה שכבת זרע ותהיה טהורה ויהיה זה הזרע כבר נפסדה צורתו ויצא מגדר הזרע: 
+ודע שעונה הוא עת מן הזמן אם יום שלם או לילה שלמה וכן אמרו עונה או יום או לילה. ראב"ע יסבור שמי שפלטה שכבת זרע אחר ג' עונות שלמות שהיא טהורה וזה אפשר שיהא ביום ג' משל בזה שאם נבעלה בא' בשבת ונשארה ליל שני ויום ב' וליל ג' וזה ג' עונות הנה אם פלטה שכבת זרע יום ג' תהיה טהורה לפי שפלטה אחר ג' עונות ונהיתה פולטת ביום הג' טהורה וחכמים ג"כ יחשבו כמו שבא בש"ס במס' שבת (דף פו.) אבל חכמים אומרים ג' עונות שלמות בעינן ור' ישמעאל מחשב שהיא טהורה אם פלטה אחר ב' ימים שלמים ויהיה התחלת ב' ימים קודם עלות השמש ואחריתם שקיעת השמש וקצת היום הג' והנה אפשר בב' אלו הימים ובקצת מהג' שיהיה ד' עונות או ה' או ו' משל בזה שאם נבעלה בסוף ליל ה' ופלטה ביום שבעה בבקר הנה היא טהורה לפי שכבר עברו עליה ב' ימים הה' והו' וקצת הג' והוא ליל שבת וכל מה שיש בזה הזמן ד' עונות יום ה' וליל ו' ויום ו' וליל שבת ותהיה אחר ד' עונות טהורה. והנה תהיה אחר ה' עונות אם נבעלה בסוף יום ד' קודם שקיעת השמש ויהיה עמהם ה' עונות ליל ה' ויום ה' וליל ו' ויום ו' וליל שבת וזה בב' ימים אחר הג' הה' והששי וליל שבת והנה תהיה אחר ו' עונות כגון שנבעלה ביום הד' אחר עלות השמש ותהיה עמה ו' עונות עם ליל שבת ואם פלטה ביום השבת תהיה טהורה ואלו הו' עונות אמנם תהיינה בב' ימים וקצת הג' והה' והששי וליל שבת ולא נחשוב יום הד' לפי שהיא נבעלה ביום ד' אחר עלות השמש ועיקר סברת ר' ישמעאל שיהיו ב' ימים קודם עלות השמש ור' עקיבא יכריע חמשה עונות לעולם כמו שאמר לעולם חמש ואם נבעלה במקצת היום או במקצת הלילה ישלימו הה' עונות מזה העת משל בזה שאם נבעלה ביום ד' בחצי היום הנה נשאר אצלנו חצי יום ד' וזה חצי עונה וליל ה' ויום חמישי וליל ו' ויום ו' כאשר נהיה ליל שבת בחצי הלילה נשלמו ה' עונות ואם פלטה אחר חצות לילה תהיה טהורה והוראת כלם אמנם הוא מאמרו הי"ת (שמות י״ט:ט״ו) היו נכונים לשלשת ימים וגו' ונפל המחלוקת מתי היה זה הצווי וקבל הוראת כל א' מהם למה שדומה בעיון הש"ס ממנו בזה המקום והלכה כראב"ע: 
+
+Mishnah 4
+
+אמרו טמאה וטהורה ר"ל השכבת זרע עצמה כפי מה שביארנו בפתיחה ששכבת זרע של עובד כוכבים טהורה: ואמר כבדה את הבית כנוי לקנוח אבר מאבריה אחר המשגל עד שלא ישאר לשכבת זרע רושם האחוז בגוף וכל בעל קרי אם לא השתין קודם הטהרה הנה בעת שישתין יטמא כי אז תצא השארת הזרע הנשאר בחלל האמה ור' יוסי אומר שתכלית מה שישאר משכבת זרע השארית תוך הגוף לאיש חולה או זקן לפי שהם לא ידחום בחוזק אמנם איש בריא או ילד ואפילו היה חולה הנה הוא טהור לפי שתצא בכח שלא תשאר לו רושם תוך הגוף והלכה כר"י: 
+
+
+Mishnah 5
+
+<b>טמאה ע"ג רוקה.</b> שהוא כמו איש טהור שנגע ברוק הנדה אשר ישוב ראשון לטומאה כמו שביארנו בפתיחה ותהיה מותרת לבעלה: 
+
+ואמר כאילו לא טבלה הוא שתשאר אב הטומאה ותהיה אסורה לבעלה ולר"ש שירפה את ידיו ויכנסו המים לידיו ולאלה הכלים ות"ק אמר שהם טמאים גזירה שמא לא ירפה: 
+
+ובית הסתרים פנימי הגוף כמו פנים האף והאוזן ופנים הפה: 
+
+<b>ובית הקמטים.</b> היא הערוה וקבל הוראה על זה מאמרו (ויקרא ט״ו:י״א) וכל אשר יגע בו הזב וידיו לא שטף במים וידוע שהזב לא יועילהו רחיצת הידים בעודו טמא ואמנם ירצה באמרו וידיו לא שטף במים שהוא לא טהר ואמר ידיו להודיעך שלא יחויב טהרה זולת מה שיראה מן הגוף טהרה בעת שיטהר הגוף והוא אמרם (שם) ורחץ בשרו יכול אף בית הסתרים תלמוד לומר וידיו לא שטף במים מה ידיו בנראה אף כל בשר בנראה פרט לבית הסתרים ואמרו לעולם ילמד אדם בתוך ביתו שתהא אשה בשעת טבילה מדיחה קמטיה ואע"ג דתנן (נדה דף סו:) בית הקמטים ובית הסתרים אין צריכין שיבואו בהן המים נהי דביאת מים לא בעינן מקום הראוי לבא במים בעינן ר"ל שהיא תהיה מכינה אלה הקמטים שיבואו מים בהם וממה שימנעו ממנו בעת הטבילה שלא יקפוץ במקוה ולשון התוספתא (פ"ה) הקופץ למקוה הרי זה מגונה והטובל פעמים במקוה הרי זה מגונה והאומר לחבירו כבוש ידך עלי במקוה הרי זה מגונה וממה שראוי שתדעהו ששיעור מקוה הוא מ' סאה הוא מלא מקו' יהיה בארכו וברוחב אמה ברום ג' אמות וכן כל מקום תהיה שבירה גדולה חללו זה השבר על איזה תבנית שיהיה וכבר ידעת שאמה כ"ד אצבעות האצבע רוחב גודל מאצבעות היד וכבר הכפלתי ענין אלו המדות פעמים רבות ואין הלכה כר' שמעון: 
+
+
+Chapter 9
+
+
+
+Mishnah 1
+
+כוונת חוצצין שמבדילין בין המים והגוף או השער המחובר בגוף כי שער הגוף יחוייב שיכללוהו המים כמו שיכללו הגוף: 
+
+<b>והרצועות.</b> שבראשי הבנות יקשרוהו על השער ועל הגבות יחד והלכה כר' יהודה בחוטי שער ואפילו קשרן על ראשו תכלית הקשר: 
+
+
+Mishnah 2
+
+כבר ביארנו בכ"ט מכלים קלקין שהן ארוגי שער כמו שרשרות הנגבלות מן השער לקשור הבהמות וכיוצא בהן ואמר ששער גב החזה ושער גב הערוה אם נתאבך ונתקבץ בכוונה ונאבק ושב כמו שרשרת הנה הוא חוצץ ולכן כלי משגל באשה אם לא תתקין עצמה בחפיפה קודם הטבילה הנה במה שיש שם מן הזיעה ומן הזוהמה תהיה חציצה כי לזה המקום ישפכו המותרים תמיד וכבר הוסיפה התוספתא (פ"ו) בזה ביאור ואמר ר"ש שזורי אומר בית סתרים באשה בנשואה חוצץ בפנויה אינו חוצץ וסיבת זה כי הפנויה לא תחוש מזה ולא תקפיד על היותם בלתי נקיים ולזה לא תחוץ החלאה הזאת פירוש זה הלכלוך כפי מה שיתבאר מענין ההקפדה: 
+
+ולפלוף שבעין הליחה אשר תתקבץ בעפעפיה ובקצת העין הנקרא מאק: 
+
+והגליד שע"ג המכה הקליפה אשר תעלה על החבורה: 
+
+והרטיה היא משיחה: 
+
+<b>שרף היבש.</b> משרפים היבשים: 
+
+<b>וגלדי צואה.</b> קליפות הזוהמא אשר יתהדקו על הגוף: 
+
+ומלמולין הם הגרגרים אשר יתעגלו על הידים כשילוש אדם בצק או חומר ואח"כ יחכך ידיו זה בזה להסיר מעליהם הבצק או החומר: 
+
+וטיט של מרקה הוא טיט יותר עב מטיט של יוצרין יחככו בהם הכלים הנסדקין לסתום סדיקתם ונתבאר בתוספ' (פ"ז) שיתדות הדרכים הוא הטיט אשר יתהוה בדרכים ואפילו בזמן הקיץ ילכלכו בהן הבגדים הנה זה הטיט חוצץ ולא יתאמת טהרה למי שיהיה על גופו ואין ראוי ג"כ טבילה בו אם היה בכלל המקוה כפי מה שקדם והוא אמרו שאין טובלין בהן ולא מטבילין וקומקומוס הקומקום אשר יהיה בהן המים ויכבו בהן הגחלים וישארו מכובים אלא אם שפשף שיחכך פנימי בידו ויניח הפחם בידו עד שלא יתעכבו במקום אחד ויחוצו המים ממנו ואין הלכה כר' יוסי: 
+
+
+Mishnah 3
+
+<b>קלקי הראש ובית השחי.</b> הפנימיות אשר יסתלסל השער וישוב כמו לבד אמנם שער הראש או שער האורבים ובית הסתרים באיש ר"ל קלקי בית הסתרים באיש לפי שהוא לא יקפיד על זה וכונת מקפיד שישתדל על זה הדבר ויחוש וירצה סורו. ואינו מקפיד שלא יחוש על זה הדבר ולא יקפיד אם ישאר על גופו או לא ישאר ודע שעיקר זאת השאלה שאם יהיה הדבר החוצץ על גופו כמו טיט ובצק ומה שדומה להם מן הענינים המבדילים וכללו גודל שטח הגוף והוא חושש ומקפיד על השארותו וחפץ בסורו מגופו הנה הוא חוצץ ולא יעלה לו טבילה עד שינוקה גופו ממנו ויטבול אחר זה אמנם אם לא היה מקפיד עליו אין חוצץ אע"פ שיכלול רוב הגוף וכן אם היה הדבר החוצץ על מיעוט גופו אינו חוצץ ואפילו אם היה חפץ בסורו ומקפיד עליו זהו דין תורה אך מדרבנן כל המקפיד עליו חוצץ ואפי' היה מיעוט גופו גזירה משום רובו וכן גזרו על רובו שאינו מקפיד משום רובו המקפיד והוא אמרם דבר תורה רובו ומקפיד עליו חוצץ ומיעוטו ואע"פ שמקפיד אינו חוצץ וגזרו על רובו שאינו מקפיד משום רובו המקפיד ועל מיעוטו המקפיד משום רובו המקפיד ולא חייבוהו החציצה ג"כ למעוטו שאינו מקפיד משום מעוטו המקפיד באשר מעוטו המקפיד עצמו גזירה ולא גזרינן גזירה לגזירה הנה התבאר לך מזה כולו שכל מה שיחפוץ על סורו מגופו וירצה זה חוצץ ואפי' הי' הפחות שבשעורים והוא אמרו שם כל המקפיד עליו חוצץ וכל מה שלא יקפיד ממנו אם סר אם נשאר אינו חוצץ ובתנאי שלא יהיה זה על רוב גופו ושמור זה העיקר תמיד כי הוא ענין החציצה ואין הלכה כר"א בהשוותו איש ואשה: 
+
+
+Mishnah 4
+
+<b>לפלוף שבעין.</b> הליחה אשר תהיה בתוך העין אם תחלה: 
+
+<b>ולכלוכי צואה.</b> חלאת הזוהמא והיא לחות: 
+
+<b>וצואה שתחת הצפורן.</b> זוהמת הצפרנים: 
+
+<b>כשות של קטן.</b> הוא השעיריות אשר יהי' על גופות הנערים הקטנים והוא דומה לשער דק מאד [ובפ"ב] מעוקצין אמר כשות של קישות ר"ל שעיריות הפיקוס. אמרו שהוא מן האדם לא יטמא אם נגעה טומאה בזה השעיריות ולא יטמא ג"כ ר"ל שאם היה נער טמא באחד מאבות הטומאה ונגע מי שנגע בשערת גופו הנה זה אשר נגע לא יטמא. והקרום אשר יקשור על החבורה בהפך זה שהיא תיטמא ותטמא אמנם זכר זה הדבור הנה ואע"פ שאינו מכוונת החציצה לפי שזוכר משפטי קרומי החבורה בחציצה: 
+
+
+Mishnah 5
+
+בקצת הנוסחאות יש המור. והוא המוסק ובקצתם חומר והוא עפר דבק דומה לזפת. 
+ודרגש כסא קטן יעלו בו לכסא יותר גדול הימנו: 
+<b>ונקיים.</b> נקיים: 
+<b>ובלוסין.</b> מלוכלכין וסבת זה שאם היו נקיים הנה הוא יחפוץ בסור זה הלכלוך ממנו ואם היו מלוכלכים לא ישאל מזה אם יסור או ישאר וזה לפי העיקר הקודם כל המקפיד עליו חוצץ והוא הסבה באומרו על מטה של בע"ה חוצץ ועל של עני אינו חוצץ: 
+<b>ואוכף.</b> הוא האוכף והוא העור יעשה להשים על החמורים בעת נושאים המשא: 
+<b>וזקקין.</b> אותם שיעשו הזקק וישאום על אלו האוכפות ולא יקפיד כלל בלכלוכם: 
+<b>ומרדעת.</b> הברד"ו ואמר רשב"ג שאילו לא יהי' על זה הברד"ו אלא כאיסר האיטלקי אשר משקלו ד' גרגרין שיעור חוצץ ואם יהיה פחות אינו חוצץ ות"ק לא יתן בזה גדר אלא איזה שיעור שיהיה חוצץ והלכתא כת"ק: 
+
+Mishnah 6
+
+<b>בנאים.</b> הם ת"ח ונקראו בנאים מפני שהם עוסקים בבנינו של עולם. ובור הוא אשר אין לו ידיעה ולא מדה מעולה כמו שביארנו באבות (פ"ב) ומחוייב אצלנו ת"ח שיהיו בתכלית מן הזכות ונקיות הבגדים ישימו ההשתדלות בבגדים הנקיים ובש"ס (שבת דף קיד.) על זה ציווין רבים ושם נאמר שכל ת"ח שנמצא רבב בבגדו הנה הוא מחוייב מות ומן החיוב הזה נהיה שת"ח יקפידו על לכלוך בגדיהם ואפילו מצד אחד והלכתא כר' יוסי: 
+
+
+Mishnah 7
+
+<b>קייצין.</b> אותם אשר ייבשו הפירות כי אלה כולם ללכלוך מלאכתם וגעלם בה יהיו מטפחותיהם כן ולא יקפידו על לכלוכן אם תסור או תשאר ולכן אין בה משפט החציצה אם יהיה עליהם זפת או מה שדומה לה וזה הכלל אמתי וכבר קדם ביאורו על השלימות ואין הלכה כר' יהודה: 
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+אמרו פה שלא מרקן הוא לקוח מן ומורק ושוטף במים (ויקרא ו׳:כ״א) והכונה שהוא יניח ידו ביד הכלי עד שיכניס המים בו כי רוב הידות הם חלולות ואמרו או שמרקן ונשתברו רומז אל כלי המתכות לבד אם תשבר היד ולא יבנה אבל נתמעך קצתו אשר אי אפשר למים להכנס לאלה המקומות המגולים וכן ביאר בתוספתא שהדיבור בידות החלולות וכאשר אפשר בהם שיתגלו. הטבילו דרך פיו שישים פי הכלי למטה על פני המים ומושבו מלמעלה כי המים לא יגיעו אל תוך הכלי כולו כי האויר ישאר בו מוחש וידחה המים: 
+<b>וזיבורית.</b> הוא הדבר החסר שאין המים נכנסים ואשר ירצה בו פה הוא אשר הטביל את הכלי ולא ישקיע קצותיו בטבילה אם יהיה לו זויות ותוספות ואולי היה בקצת הכלים תוספות מה היו קורין אותו זיבורית אי אפשר שיכנסו בה המים עד שיטה על צדה. פי השקוע לתוכה שתהיינה השפתות כפופות לתוך הכלי כזאת וברוב לא יעשה כזה: 
+<b>וקלמרין הדיוטות.</b> בלעז קלמ"ר וזאת תעשה מעופרת כפופה לתוכה עד שאם תתהפך לא ישפך מה שיש בה מהדיו והוא ברוב נעשה אצלנו והנה בלי ספק תצטרך שינקב בצדה עד שיבאו המים לזאת הכפיפה וזו היא צורתו: <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAGUAAABXCAYAAAAdzotpAAAAAXNSR0IArs4c6QAAAARnQU1BAACxjwv8YQUAAAAJcEhZcwAADsMAAA7DAcdvqGQAAAO2SURBVHhe7ZoLbuMwDERzsx6tR+vRsp0uCBDCRF9KomQ+YLDZ1okoPku2g77egTtCikNCikNCikNCikNCikNCikNCygR+fn7e39/f76+vr/fr9foLflZLSDEGMkREGvyuhpBiDJOhU0O3FFme+Fe/DvKrpYYuKblBQ8wmKfoCliakbJLCBpOElP93X6w3SE1/QsokWG+QkLIR1hskpGyE9QbZIqXlyfVmWG+Q66TI1xeIPBeVxtNNkPfWRI5vBe9hfZHUfOZR2xcbD0kpNWZntkgZWSkoWJ6B8Fr+L6/TsRD8PoUd5yWYR4kuKZ8a1BJN7+flYMd7iGspFsnhpcY010phW1ZKSFmcqomR93nIlVJqJiXITUNPMA6ibzR09DEtqbkROkoKxm2FfU4uPWNY0yVFP8RJ5AxIf14T1hydkdtsoXYsicWYvXRJsYY1RVJzUW8Fckpbm2xbO3AvZSZsvDQ7xGyVwpogWbl9YCxWg85KOduk5Pb3HbA60qwSs6UDOSE7tgvBy4pZJqU04Z0yUlBLzY3ALJZJ8bo6crBadWaxREpplay8qLdSWjEzap8uhU1E4nWFpLDa01gyVUpuy5q5J1tTWi2I5Qm2Tcopq0Rgc0hjxTQpOSHIiayak3l3blodjBVizKWwQpEbhAizxZhJOenhcJTSXEdvYsyksOIkNwkRZq4WEymsKB3PD4e9lFYL0jvvYSml4m6mtFp6t7HhruUKu3HbYrC5S3oIKQbketCzhYUUI3J9aGVYSu57oSdheXIOd44VIXkSOSlICyHFCDdSSl9pPwk3UtjgOk8iJ6WVkGKECylscB0U+STcb19PEwJcSMkV8UQpljc93VLYwDpPw/32JXkSIcUZlkLAUOesizmRUg+QVoY7x4qQ3E6NEBzTylQpPQWdBJtzmh6GpZRuBW8VU5o3gmN6GJZSs4Rv+8OJGiFIL8NSACsozS0rhs2NZQQTKYAVptO7lD1R82dFyOhcl0mRnAqbC4sFZl1qOYtO2sowr9priNVuYH7q1k4A8Syo9iTTscJcSs3d2Kd4EcRqq4kV5lJwho2ISVcPXuMzLcFnpmG1tMSyRnMpGla8VXpgnzMaCLVmqhSLM7AUfbYL+meSlmtdTWZeD6dKAbOasiMiYpYMYboUDZvoKVnJ2tF+Gb0RWB2sjtUslyKcIGYX+0b+RVaNZOd1R9eB7GSrFIYWxZo3Gn2xlnjDnZRPsAa3xGPzP3GMFE267Ulu4UgptxNSHBJSHBJS3PF+/wMjJPqVuPrufwAAAABJRU5ErkJggg=="> 
+
+Mishnah 2
+
+<b>כסת עגולה.</b> עשויה מעור בהיקף ורוב מה שיעשו אותה הם הסוחרין ובעלי הרכיבה תחת מרכבם בעת שבתם לקנות ולמכור והיא תפורה מכל צד ואין לה פה יצא ממנה המלוי ויושם כשאר הלקוחים ואמנם תתפר על מלואה כשאר המשכבות: 
+
+<b>וכדור.</b> כדור אשר ישחקו בו אנשי הצחוק: 
+
+<b>והאמום והקמיע השמירה.</b> ותפילה הוא תפילין של ראש או של יד אע"פ שלאלה כולם יש חללות אחר שלא נעשו למלאת ולהריק אבל להשאר בענינם המלאים עד שיחתכו הנה משפטן כמשפט הגוף הבלתי חלול כמו שהתבאר בכללים אשר זכרנו: 
+
+
+Mishnah 3
+
+<b>קשרי העני.</b> הקשר אשר יקשרו בגדיו אם יקרעו ואשר אין כונתו להתירן וכן קשרי הנימין והם הקשרים אשר יקשרו קצוות פתילין היוצאין מן הבגד ואל ביאניס וכיוצא בהן: 
+
+<b>וחבט של סנדל.</b> לולאות האזנים: 
+
+<b>תפילה של ראש בזמן שהיא חוצה.</b> אם תהיה רחוקה מן הקציצה רוצה לומר שתהיה הלולאות אשר יבא בה רצועות התפילין כבר נתפר עליה עור עד שתתערב הקציצה עם הרצועה. ושל זרוע בזמן שאינה עולה ויורדת רוצה לומר שלא תהיה ממעדת ברצועה אבל נלחצת על המקום שלא ימעד ממנו. וכבר ביארנו פעמים שחמת הוא הנוד ותרמיל כלי עור ישאוהו הרועים: 
+
+
+Mishnah 4
+
+כבר ביארנו בכ"א מכלים פרקסין שהן חלוקין אשר להם קשרים ולולאות ואמרו שבכתף רוצה לומר קשרי הלולאות שבכתף בקצת הבגדים. ורצועות של סנדל אשר יכניסום בלולאות האישכפים לקבצם ולקשרם וכונת שצריך למתח שימשוך הקמטים במים ויסירו קמטיו כי הוא דבר רחב יקמט ויכויץ וכ"ש העליון מהם. ומדרך הבגד שאם יושלך במים יתבעבע על פני המים ויעלה מקום ממנו וישפל אחר בסיבת האויר אשר תחתיו וזהו ענין אמרו עד שיתבעבע רוצה לומר שישטחהו במים עד שיבעבע ומזו הכונה שחין פורח אבעבועות (שמות ט) וכאשר יאריך לעמוד הבגד במים ויטפח יסור זה הבעבוע לפי שהוא אם הפשיטו פעם אחר פעם יצא האויר כולו והוא אמרו וינוחו מבעבוען: 
+
+
+Mishnah 5
+
+ידוע הוא ששלשלת מחוברת מטבעות וכאשר יגיע אל י' טפחים או אל ארבעה אל קצת טבעות מטבעותיו אמר תנא קמא שהוא יטביל עד מקום המדה לבד ור' טרפון אומר שהוא יטביל הטבעות כולן אשר תגיע המדה לקצתן ואין הלכה כר' טרפון ולא כר' יהודה: 
+
+
+Mishnah 6
+
+כבר זכרנו שהמים אם יטמאו יטהרו במי המקוה וזה כשיושמו בכלי ותשים זה הכלי במקוה עד שיצופו המים אשר במקוה על פני המים אשר בכלי ואז יטהרו אלה המים כמו שהתבאר במסכת ביצה (דף יח:) וכן יטהר הכלי גם עם המים אשר בו יחד ואם היה הכלי טמא רוצה לומר שיקבל טומאה וזה במים לבד אמנם שאר המשקים הנה לא יטהרו לעולם אחרי הטמאם ועוד נבאר זה בד' ממכשירין שאמרו ב"ש שבעת טהרת המים הטמאים לא יטהרו אלא במקוה ממינו שאם היו מים חמים הנה טהרתם במקוה שיהיו מימיו חמים ואם היו המים מרים הנה טהרתם במקוה שיהיו מימיו מרים כי הכונה בטהרת המים שהוא ישוב עם מי המקוה כדבר אחד ויראה זה במים כמו שביארנו אמנם אם היה זה הכלי טמא מלא משקים זולת המים והטבילו כאילו לא טבל כי אלו המשקים לא יטהרו במי מקוה ואם יהיה בזה הכלי מי חטאת אשר הוא מים ואפר הנה לא יצטרך שיהיה הכלי מלא אבל קצתו ורובו רק מצד שתכנס מי המקוה לתוך הכלי ויגברו על מי חטאת שבכלי ואז יטהר הכלי וא"ר יוסי שאפילו יהיה זה הכלי מכיל שלשים סאה והיה בו רביעית ממי חטאת והטביל הכלי כולו במקוה הנה הוא ישאר בטומאתו כאילו לא טבל עד שיסור מה שבו ממי החטאת ויטבילו ריקן ואין הלכה כרבי יוסי: 
+
+
+Mishnah 7
+
+לא אצטרך שאבאר כל פעם שהוא אמנם רצה לומר במשקים שבעה משקים וכבר ביארנו בראש טהרות שחצי פרס כביצה ומחצה וביארנו מדת הרביעית פעמים רבות והיות האוכלים כולן מצטרפים קצתן לקצתן וכן המשקים להשלים מהם השיעור מאמרו (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל ואמר (שם) וכל משקה אשר ישתה וגו' אמנם המקוה לא ישלם שיעורו בשאר משקים אמנם צריך שיהיו מ' סאה כולם מים לאמרו השם יתעלה (שם) מקוה מים ולשון ספרי מקוה מים לא מקוה כל המשקין כולם ולזה יפסלו המשקין כולן המקוה אם נשתנה מראהו כמו שקדם ולא יוסיף בשיעורו כמו שביארנו: 
+
+
+Mishnah 8
+
+כבר ביארנו שהמים לבדם בלתי שאר המשקין הם אשר יטהרו אם נשאם בתוך זה המקוה ולכן אם טבל זה האיש ויש מים טמאים באסטומכא יטהרו להגיעם בתוך המקוה והוא אמרו מפני שהם טהורים בגוף לפי שנטהרו והם בתוך האצטומכא להגיען בתוך המקוה ולכן אם הקיאן שמה יהיו טהורים וזה אשר בלע טבעת טהורה ונכנס לאהל המת לא תטמא הטבעת לפי שהוא מציל עליה וכן אילו אכל בשר המת ונכנס לאהל לא יטמא האהל כמו שהתבאר באחד עשר מאהלות והיא בתוספתא כלים הבלועין מצילין על הטהורין מליטמא והחץ אשר הוא תחוב בגוף הנה יתראה קצהו בשטח הגוף ואז יהיה חוצץ כמו אילו היה על שטח הגוף והנה ישקע בבשר וישוב תוך הגוף ולא יקפיד בו אז ואפילו היה חץ טמא: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Mikvaot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Mikvaot/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..64ba2174140a5a33c71469c0f95a84b8279393a8
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Mikvaot/Hebrew/merged.txt	
@@ -0,0 +1,470 @@
+Rambam on Mishnah Mikvaot
+רמב"ם משנה מקואות
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Mikvaot
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה מקואות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+אמר קבוץ המימות הם שש מדרגות כל קבוץ מהם יש לו מדרגה מן הטהרה והאחת יותר גדולה מן השניה אשר למטה הימנה והתחיל בזכרון הקפת מדרגה והוא שיהיו המים מקובצים נחים שוקטים ולא שיהיו שאובין והם אשר יקראו מי גבאים ולא יהיו באלה המימיות מ' סאה אלא פחות מזה ואפי' סאה אחת הנה אלו המימות אשר בזה הגבא יטמאו כמו שיטמאו שאר המשקין אשר בכלים ויטמאו אחרי הטמאם כמו שיטמאו משקין הטמאים אלא בדבר אחד וזה שמשקין טמאים אשר בכלים יטמאו ברצון ושלא ברצון כמו שיתבאר ואלה מי הגבאים לא יטמאו האוכלין אלא לרצון ובזה תתחלף ממשקין שבכלים ובעבור זה אמר שאם שתה מזה הגבא איש טמא ואיש טהור הנה הטהור נטמא בשתייתו משקין טמאים לפי שאלה המים נטמאו ביד הטמא בעת שתייתו וכן אם שאב מזה הגבא בכלי טהור נטמא כמו שידעת שמשקין טמאים יטמאו הכלים ואם נפל באלה המים ככר של תרומה אחרי הטמא המים בשתיית הטמא מהם הנה לא יטמא להיותו נופל בלי כוונה ואם רחצוה באלה המים אשר היה הטבלתו בהם בכוונה הנה נטמא הככר כי הוא נגע במשקין טמאים ובתוספ' (רפ"א) מפני מה אמרו ואם לא הדיח טהור שאין המים שבגבא עלולין לקבל טומא' עד שיתלשו ומפני מה אמרו אם הדיח טמא הוכשרו המים שבידיו ונטמאו הככר ר"ל המים אשר בידו נתלשו ושבו מוכנים לקבל טומאה והוא יטמא מפני שהמים כבר הגיעו בגדר מה מן הטומאה ולזה נטמא הככר: 
+
+Mishnah 2
+
+כבר ידעת שכלי טמא יטמא משקין ואלה המשקין יטמאו כלים טהורים וכבר באה זאת ההלכה להודיענו שאלה המים כמו שיטמאו מאדם טמא כן יטמאו מכלים טמאים זאת הטומאה בפני עצמו: 
+
+
+Mishnah 3
+
+הודיענו גם כן שיטמאו אלה המים אשר אין בהם ארבעים סאה במשקין טמאין אם נפלו בהם כמו שיטמאו באדם טמא ובכלים טמאים ועיקר אחד מקובץ עמהם שמשקין טמאין מטמאין לרצון ושלא לרצון עד אלה המים שבקרקע כמו שביארנו ויאמר ר' שמעון אחר שיטמאו אלה המים אמנם יהיו כמשקין טמאין אשר יטמאו לרצון ושלא לרצון וישובו מי הגבא כולן כן ויטמאו לרצון ושלא לרצון ולכן בין הדיח ובין שלא הדיח טמא ובתוספתא נתן סבה למאמרו ר' שמעון כשאמר שאני אומר לסוף שטיפת המים טמאים נוגעים בככר וחכמים ימשכו סברתם ויאמרו שאלה המים אשר בקרקע לא יטמאו אלא לרצון ויהיו הטמאים כמו שיהיה במשקין או בזולתם ואין הלכה כר' שמעון: 
+
+Mishnah 4
+
+הודיענו בזאת ההלכה שאלה מי הגבאים כמו שלא יטמאו אלא בכונס כן לא יטמאו אלא לדעת ולכן אם נפל בהם ואפילו המת אשר אין דבר יותר טמא ממנו או בא איש טמא בהם כוונתו לעבור ולהלוך לא יטמאו אלה המים ואם שתה מהם אחר זה אדם טהור הנה הוא טהור כמו שזכר ואחר אמר שזה הדין אשר זכר במי גבאים שהם לא יטמאו ולא יטמאו אלא לדעת כן הדין במי בורות ומי שיחין ומי מערות ומים המטפיחין אשר התקבצו ממה שיתרת וממה שיטפח אם נפסקו עם המשיכה והוא אמרו שפסקו וכן מקוואות שאין בהם מ' סאה ובכלל כל (מה שזכר) [מים שוקעים ונחים בארץ] שלא היה לו (זמן) [עיקר] ימשיכהו ולא יהיה בו מ' סאה ויהיה (טהור) [נח בארץ] ואפי' היו שאובים והורה על זה אמרו מי בורות כי משפט הכל אחד ואחר אמר שבזמן הגשמים הנה הם כולם בחזקת טהרה ולא נאמר לך נטמאו בכלי טמא או באדם טמא או במשקין טמאים כי הגשמים ימשיכם ויוציא מים ויבוא מים אחרים ואם נפסקו הגשמים הנה כל מה שהיה מהם קרוב מן המדינה טמא כי אנחנו נאמר לך אדם טמא או כלי טמא נגע באלה המים ומה שהיה באלה הגבאים ומה שדומה להן רחוק מהעיר טהור לרוחק ההמון מהם עד שיתחילו האנשים להלוך בדרכים וישובו בחזקת טומאה להעברת השיירות עליהן וישארו ג"כ אלו הגבאים כולם בחזקת טומאה אחר הפסק המטר לאורך ימי הקיץ עד שיסור המטר והתחיל לגרור מה שיגיע מהם ממי המטר וישובו בחזקת טהרה. ואמר המשנה הבאה: 
+
+
+Mishnah 5
+
+כוונת ישטופו שיפוצו המים על פני הגבא ויגבר חוצה לה בית שמאי אומרים צריך שיהא הגבא עמוק וירד בו ממי המטר יותר מן המים אשר היו בו ויפוצו ג"כ חוצה והמשל בזה כמו שהתבאר בתוספתא שיהיה הגבא מכילה כ' סאה היה בו ט' סאין ונטמאו באדם טמא או בכלי טמא כפי מה שקדם ואחר ירד ממי המטר בזה הגבא עשר סאין כפי סברת בית הלל הנה נטהר לפי שרבו מי הגשמי' וכפי סברת ב"ש לא נטהר עד שימלא ויגיע לי"א סאה ואם היו בו תשע עשרה סאה מי גבאין ונטמאו כמו שקדם ואחר הגיע בו סאה מי גשמים כפי סברת רבי שמעון טהור לפי ששטפו מי הגשמים ונתפשטו על הארץ על שפתה וכפי סברת ב"ש לא טהר עדיין בגבא אע"פ ששטפו מי הגשמים לא רבו וכאשר השלים משפטי אלה הגבאים בהטמאם ובטמאם ומתי יהיו בחזקת טהרה ומתי בחזקת טומאה ואיך ישובו טהורין אחר הטמאם התחיל בזכרון מה שיאות לו זה מקוה המים ואמר שאלה מי הגבאים כשרין לחלה ר"ל להשתמש בה בבשול החלה וללוש בצקה ולרחוץ כליה וכיוצא בזה ומותר גם כן מאלה המים נטילת הידים לדברים אשר יצטרכו נטילת ידים וכבר התבאר בשני מחגיגה (דף יח:) שנוטלין לידים לחולין ולתרומה ולמעשר וזו היא המדרגה הראשונה: 
+
+Mishnah 6
+
+זו היא מדרגה שניה וכבר התבאר גדולה על הראשונה שאלה המים לא יטמאו לא באדם טמא ולא בכלי טמא ולא במשקין טמאין ואפי' בכוונה שמותר להשתמש מהם בתרומה מה שאין כן במי גבאין ומה שדומה להם ואלה המים ג"כ אין בו ארבעים סאה ואינם שאובין: 
+
+
+Mishnah 7
+
+מעלה שלישית שיהיו המים מכונסין נתקבצו בלי שאיבה ויש בו מ' סאה הנה הוא כשר לטהר בו הטמאים ולטהר בו הכלים הטמאים והוא אמרו טובלין ומטבילין וכן מטבילין בו את הידים לדברים אשר יצטרכו נטילת ידים וכבר התבאר בחגיגה (שם) שלקודש מטבילין את הידים ואינן ראוים לנטילה ולשון התוספתא (פ"א) זה הכלל כ"מ שאדם טובל ידים וכלים טובלין אין אדם טובל אין ידים וכלים טובלין: ומעלה רביעית שתהיה עין מים מעטת המים ושאבו המים ונשפך בה עד שרבו המים וגברו הנה אלה המים משותפי המשפט בין משפט המקוה והמעין ידמה למעין בדבר ולמקוה בדבר וראוי לנו שנבאר קודם זה משפטי המעין והמקוה ונאמר שהמעין והוא המים הנובעין מטהרין בכל שהוא ואפי' היה הפחות מעט השיעור מה שטהר בו טהור ודין שני שהמים הנוזלים מן המעין היוצאין ממנו יטהרו בו ג"כ וכל מי שטבל בו טהור הנה שני אלה המשפטים במעין אחד מהם שהוא מטהר בכל שהוא והשני שהוא מטהר בזוחלין. ובמקוה והוא קיבוץ המים בלתי נובעים שני משפטים אחד מהם שהוא אינו מטהר הטמאים אלא במ' סאה א) לגבורות ומה שיהיה פחות מזה אינו מטהר הטמאים והשני המים הנוזלין ממנו חוצה לה והנה אותה אשר יקרא זוחלין לא יטהרו ואמנם יטהרו במקום מקוער ינוחו המים בו ויעמדו הוא אשר יקרא אשבורן ואמר שאין המים מעטת המימות אם הוצק בו מים שאובין והיה המקובץ מזה מטהר בכל שהוא כמו המעין אשר אין בו מים שאובין ואינו מטהר אלא באשבורן כמו המקוה אשר אין מעין בו: 
+
+Mishnah 8
+
+מעלה חמישית הוא שיהיו מים נובעים אך שהם מוכים רצה לומר מלוחים או מרים או חמים או זולת זה מן הטעמים הרעים הנמצאים בקצת המימות כמו שיתבאר בשמיני מפרה ואלה המים נוספים על הקודמין שהוא מטהר בזוחלין מצד שהוא מעין ולא יערבם דבר ומלת זוחלין עברית (דברים ל״ב:כ״ד) עם חמת זוחלי עפר רצה לומר הנחשים הנגרים בארץ: ומעלה ששית הוא שיהיה מים נובעים ערבים והם אותם אשר יקראו מים חיים ולא יאות טבילה לזב לבד אלא בהם רצה לומר איש זב אם השלים ימי טהרתו וכן טהרת מצורע רצה לומר המים אשר ישחטו עליו צפרים וקדוש מי חטאת לא היה דבר מזה אלא מאלה המים כי לאלה השלשה דברים אמר האל בהם מים חיים: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+זה מבואר כי העיקר אצלינו העמד טמא על חזקתו ומעת שיתאמת לנו טומאה לא יתאמת לו טהרה עד שיתאמת לנו גם כן: 
+
+
+Mishnah 2
+
+כבר התבאר (טהרות פ"ד) שספק טומאה ברשות הרבים טהור ולזה יצטרך שאבאר בין ברשות היחיד בין ברשות הרבים לפי שזה ספק טהרה לא ספק טומאה ולזה אמר העמד טמא על חזקתו שאם היה זה הטמא טומאה קלה דרבנן ונפל הספק בטהרה אם טהר טהרה שלימה אם לא הנה הוא טהור כפי מה שקדם בשביעי מטהרות שפסק דברי סופרים מכלל הספקות שטהרו חכמים ור' יוסי אומר שאפי' טומאה דרבנן העמד טמא על חזקתו ואמנם ספק דברי סופרים שטהרו חכמים הוא שיפול הספק בהטמאו או בטמא זולתו ואז יהיה ספקו טהור כמו אם יסופק אם אכל אוכלין טמאין אם לא ספקו טהור או יסופק גם כן אם זה האוכל אוכלין טמאין אם נגע בככר של תרומה אם לא נגע כי הככר טהור והראהו ענין אמרו אבל ספקו ליטמא ולטמא טהור: 
+
+Mishnah 3
+
+כבר קדם בד' מטהרות שמכלל הספקות שטהרו חכמים ספק מים שאובין ועוד יתבאר לך בזאת המסכת שמקוה שיש בו מ' סאה לא יפסלוהו מים שאובין אם נפלו בו ואפי' נפלו בו אלף סאה מים שאובין ואמנם יפסלו מים שאובין למקוה שאין בו מ' סאה ואחר השלים המ' סאה במים שאובין ושמור זה העיקר. ואמרו שיש לו במה יתלה כי אנחנו נאמר אולי אלו המים שאובין למקוה שיש לו מ' סאה נפלו אשר לא יפסלוהו כמו שהקדמנו: 
+
+
+Mishnah 4
+
+כוונת אמרו בתחלה שישאב רביעית מים וישימהו במקוה ואח"כ ירד מטר או יגרו מים לזה המקום עד שישוב מקוה וכבר בארנו שיעור לוג פעמים רבות וידוע שהלוג ד' רביעיות והלכה כחכמים: 
+
+
+Mishnah 5
+
+כבר ידעת העיקר והוא שמ' סאה מים כשרים לא יפסלם מים שהם שאובין אמנם אם נתערבו השלשה גומות ובללם מים כשרים פחות מארבעים סאה שב הכל פסול והתערב ג' לוגין שאובין עם פחות ממ' סאה כשרים ר"ש מכשיר לפי שמחשב המים אשר בגומא כאילו נתבטל מן המקוה וכאילו הוא מקוה כשר למקוה פסול ואין הלכה כר"ש: 
+
+
+Mishnah 6
+
+מסנק ומסלק שוים הם בכוונה ואמר שמי שגרף הטיט מקרקעית המקוה ושמהו לצדדים ואחר נטפח מזה הטיט שלשה לוגין מים ושבו אל המקוה לא פסלוהו לפי שאינם מים שאובים כאשר לא הסיר הטיט ולא הזיזו מן המקוה ואם סלק הטיט והבדילו מן המקוה והוציא על פני המקוה והוא אמרו היה תלוש הנה המים אשר יטפחו ממנו מים שאובין וכל עוד שיגר מהם ג' לוגין לתוך המקוה פסלוהו כי הוא מעת שהגביה הטיט בידו והוציאו מן המקוה שבו המים אשר בו שאובין ואין הלכה כרבי שמעון: 
+
+
+Mishnah 7
+
+אמר השם (ויקרא יא) אך מעין ובור מקוה מים יהיה טהור והנה הוציא מזה הפסוק שרש ואף על פי שהיה זה השרש מקובל אך אני אסמכנו אליו ואבארהו וזה שהמעין אינו מפעל האדם ואמנם הוא מפעל הטבע ובור הוא הסהר והוא מפעל האדם ר"ל קבוץ המים בו ואחר אמר מקוה מים יהיה טהור והוא קבוץ המים ונאמר שאם שאב אדם מים בכלי וכנסם במקום עד ששב מקוה הנה זה המקוה פסול לקריאת הספר מקוה למעיין אשר אינו מפעל אדם והנה לנו לומר גם כן שאם שיתף אדם בעשות מקוה באיזה שתוף שיהיה כמו אלו הקנקנים אשר ספרנו הנה הוא פסול כאשר לא ידמו למעיין לולי מה שמצאנו הפסוק שקרא מקוה גם כן לבור אשר הוא מפעל אדם ושב המקוה שיהיה מותר בו שתוף אדם מצד ואסור עליו מצד כמו שיובדל בזאת המסכת וזה לשון הספרי בעיקר יכול ימלא בכתפו ויעשה מקוה בתחלה ויהיה טהור תלמוד לומר מעין מה מעין בידי שמים אף מקוה בידי שמים אי מה מעין שאין בו תפיסת ידי אדם אף מקוה שאין בו תפיסת ידי אדם יצא המניח כלים בראש הגג לנגבן ונתמלאו ת"ל בור ומן העיקר הסמוך לזה הפסוק שאמרו אך מעין התנה שיהיה אך לעולם תנאי והוא אמרם אך חלק ואמרו אך התנה בו משפטים והם מעין מטהר בכל שהוא ומטהר בזוחלין ואין המקוה מטהר בכל שהוא ואין מטהר בזוחלין כמו שבארנו בעקרים הקודמים ואמר שאם העלה קנקנין לגג לנגבן ואחר ירד המטר עליהן ונתמלאו ושברם ונגרו אלו המים ונתקבצו בבור הנה הוא מקוה כשר ואפילו לא יהיה שם בזה הבור דבר מן המים ואפילו לא יהיה לעת הגשמים כפי סברת רבי יהושע ואמר יכפה שיהפכה על פיהם אבל לא יערה אלא יסלק הכדים וישפכם על הארץ והלכה כר' יהושע: 
+
+
+Mishnah 8
+
+<b>סייד.</b> הפועל מן הסיד אומר ר' א) (שמעון) שלא ישבר העציץ לפי שהמים אשר הגיעו בתוך העציץ אצלנו שאובין ואם היה בהן ג' לוגין ושברו יפסלו כמו שיפסלו המים שאובין והלכה כרבי (שמעון): 
+
+Mishnah 9
+
+אם היה הבור מלא מים וסידר בו קנקנין לשתות המים ואחר נתמלאו ונתנגב כל מה שבבור ולא ישאר בו מים זולת מה שנשאר בקנקנים ישברו אלו הקנקנים ויזרקו המים ויתקבצו במקומם וישוב מקוה: 
+
+
+Mishnah 10
+
+<b>שהקנה יורד מאליו.</b> שיהיה רקיק העצם שאם הושם עליו קנה ישקע בו מבלי שישקעהו ביד ורבי יהודה אומר שהוא אפילו יותר עב העצם הזה עד שאם נתקע בו קנה המדה אשר ימודו בו אנשי המדות יטה ולא יוכל לעמוד ואבא אלעזר בן דולעאי היה אומר ואפילו היה יותר עב מזה כל עוד שהי' בגדר שאם הניח עליו בדיל הבנאים ישקע הנה הוא ימדד בהם המקוה ור' אליעזר אומר אפילו היה יותר עב העצם מזה כל עוד שיהיה בגדר שישפך בפי הכלי צר הפה אשר היה אצלם ויקראוהו חבית אשר בו ימודו ור"ש אומר אפילו היה יותר עב העצם מזה כל עוד שישפך בשפופרת אשר בפי הנוד ושיעורה הקף קשרי אצבעות ימדד עם המקוה ור' אלעזר בר' צדוק אומר כל עוד שימדד בלוג וכבר ביארתי מדתו באחרית פאה והלכה כרבי יהושע והלכה כרבי יהודה: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>קורטוב.</b> הוא מדה קטנה חלק מד' וס' מלוג מכיל משקל דרהם וחצי מצרי על צד הקירוב ואמרו ונחלק לשנים פסול ואפי' שבכל חלק מקוה שהוסיפו עליהם מים כשרים עד שישוב מ' סאה ואין הלכה כר' יהושע: 
+
+
+Mishnah 2
+
+<b>מלואו ועוד.</b> כגון שהיה בו עשרים סאה וחיבר אליהם שלשה לוגין שאובין הנה הוא פסול ואפי' חסרו ויגר אליהן מים אחרים כשרי' עד שיצא ממנו העודף על כ' סאה אשר נתאמת לנו שחסרו השלשה לוגין שאם יצא ממנו זה השיעור אז יהי' כשר או יעשה למעלה ממנו מקוה מ' סאה וכבר הודעתיך שמים שאובין לא פסלי מקוה שיש בו מ' סאה בין המים אשר במקוה אשר בו מ' סאה בין המים שבתוך הבור וישוב הכל כשר ור' אלעזר בן עזריה אומר שזה הבור פסול ואפילו עשה מקוה למעלה ממנו ונקבו אליו לפי שהוא כמו שני מקואות זה בצד זה אחד כשר ואחד פסול אלא אם כן סגר על המקוה העליון אשר עשה בחצר הבית עד שלא יגע אחד באלה המים אלא מן הבור ואז יהיה הבור טהור ואין הלכה כרבי אלעזר בן עזריה: 
+
+
+Mishnah 3
+
+אם רחץ אדם בגדיו במקוה ואחר עלה הבגד בידיו הנה שבו המי' אשר בבגד מים שאובין והוא מטיל ממקומות רבים: 
+
+<b>וצרצור.</b> הוא כלי יש עליו שבכה עשוי מחרש בעיקר מלאכתו ואם יוצק מהם במקוה ירד המים ממקומות רבים. רבי עקיבא מכשיר לפי שהוא אומר מטיל אמרו עד שיהיה הרקה אחת ואמרו חכמים שלשון המאמר אמנם הוא שנפלו איך שתהיה נפילתן ואין הלכה כר' עקיבא: 
+
+
+Mishnah 4
+
+כבר ביארנו בברכות (דף כב:) שבעל קרי אם היה חולה וראה קרי לרצונו או הבריא אם ראה קרי הנה הוא יספיק לו מן הטהרה לענין התפלה שישפוך על עצמו ט' קבין וזה סאה וחצי וכבר קדם לך גם כן שהאיש הטהור אם נפלו על ראשו ועל רובו שלשה לוגין מים שאובין שב פוסל התרומה ועוד יתבאר סבת זה באחרית זבין ואמרו שם שאלה ט' קבין אשר יטהר בהם בעל קרי לתפלה כמו שספרנו כפי מה שהיה צריך אז או הג' לוגין אשר יטמאו הטהור לתרומה שיהיה שפיכתן מג' כלים לפחות ויהיה בזה אחר זה ולא יפסק שפיכת אחת מהן עד שיתחיל הבא אחריו ואז יצטרפו ויטהר הבעל קרי ויטמא הטהור ואם היו מארבע' לגבורות אין מצטרפין לא לטהר ולא לפסול ואחר אמר שהמקוה כל עוד שכוון להוסיף במי המקוה ואפילו שפך שיעור קרטוב כל השנה יצטרף לג' לוגין ותפסול המקוה: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>צנור.</b> הוא גולה שקורין קנא"ל ובתחלה אקדים לך שדבר המשנה כלה הוא בגולה שלא יפסול את המקוה וזה כמו שהתבאר בתוספתא (פ"ד) בזאת ההלכה צנור שחקקו ולבסוף קבעו פוסל את המקוה קבעו ואח"כ חקקו אינו פוסל את המקוה וכבר התבאר בש"ס (שבת טז. ב"ק סז.) סבת זה והוא שהעיקר אצלנו שאובה דרבנן ר"ל שמקוה עשוי ממים שאובין אמנם הוא פוסל מדרבנן ולזה נסתפקו אם היה עומד העץ בקרקע ובנאה ואח"כ חקק בה גולה ולא יסתפקו בזה אם חקקו ולבסוף קבעו לסבה אשר הביאו הואיל ותורת כלי עליו בתלוש שכל מה שיוזל עליו הנה הוא שאוב והבן אמרם תורת כלי ולא שמוהו כלי לפי שאינו כלי קבול אך להיותו של עץ שמוהו פסול לעיקר אשר אצלנו והוא שפשוטי כלי עץ מקבלין טומאה מאחר שהקדמתי לך זה העיקר אמר שמי שישים כלים תחת הגולה לקבץ בהם המים הנה המים המגיע בהם הם מים שאובין ופוסל את המקוה ואפי' היו אלה הכלים כלי אבנים אשר לא יקבלו טומאה כמו שהתבאר ואמרו בית שמאי שמעת ששם אלה הכלים תחת הגולה אשר היא ידוע ביציקת המים שבו המים שאובין ואפילו שכח אלה הכלים תחת הגולה אשר יהיה כמניח בלי כונה גזרינן שוכח אטו מניח ובית הילל לא גזרי זאת הגזרה וכבר ביארו בש"ס במס' שבת בפרק קמא (דף טז:) ואמרו הניחן בשעת קשור העבים דברי הכל אלו ואלו טמאין רצה לומר שוכח ומניח הכל פוסל את המקוה בשעת פזור דברי הכל אלו ואלו טהורין לפי שירידת המטר אינם מפעלו וכאילו נתמלאת שלא בידי אדם בין שהיה שוכח ומניח לא נחלקו אלא שהניחו בשעת קשור עבים ונתפזרו וחזרו ונתקשרו דמר סבר בטלה לה מחשבתו והוא ר' מאיר ולזה אמר שהכל מודים שהוא טהור ומר סבר לא בטלה מחשבתו והוא ר' יוסי ולכן אמר עדיין המחלוקת במקומה עומדת: ובית הלל מטהרין בשוכח וב"ש גזרו שוכח אטו מניח לפי שמשפט החצר בשעת קשור עבים כמו משפט הצנור כפי התמדתה לפי שכמו שהגולה ידוע בשפיכת המים תמיד כן העבים בעת התקשרם ידוע שהם ישפכו בחצר: וזה אשר אמרנו שאלה המים פוסלין את המקוה אין כוונתו שהוא יקח אלה הכלים בידו ויציקם במקו' שיתפסלו לפי שאין מחלוקת בזה ולא דבור שהוא מים שאובין ואמנם הדבור בו אם נשימהו כמו המניח כלים בראש הגג לנגבם ונתמלאו אם לא ואם שבר אלו הכלים או הפכם על פניהם וקבץ מימיהם בבור אם יהיה מקוה כשר אם לא וזה הוא העולה בזה המשפט כפי סברת בית שמאי כמו שיראה רבי יוסי וכפי מה שהתבאר בש"ס (שם) שאחד השוכח ואחד המניח בין בחצר בין תחת צנור שהכל פוסל את המקוה זולת מניח בחצר בשעת פזור עבים שהוא אינו פוסל והלכתא כב"ש כפי מה שיחדנו לפי שהוא משמונה עשר דברים שגזרו כמו שזכרנו במסכת שבת (שם): 
+
+
+Mishnah 2
+
+<b>ליזבז.</b> מסגרת גבוהה כמו שביארנו פעמים שהוא אם תהיה בעלת מסגרת שבה כלי כמו שקדם בכלים (פ"ב מ"ג) וענין זקפה לידוח ששמה על צדה להדיח: 
+
+
+Mishnah 3
+
+<b>חוטט.</b> הוא אשר יחפור כמו שביארנו בסוכה (דף טו:) ואמר שאם לקח צנור של עץ וחקק בו ואפילו היה קבוע מקום יתחברו בו אבנים קטנות ויגרו המים הזבים הנה כל מה שיגר על זה הצנור הם מים שאובין לפי שזה המקום החקוק כלי הוא ואם היה זה הצנור של חרס תכף שיחקוק בו כדי שיעור רביעית אז ישוב כלי: 
+ואמר ר' יוסי שלא יאמר שכלי חרס יצטרך שיכיל רביעית ואז יחשב כלי אלא אם נשתברו וכי מכיתתו לא יחשב כלי אלא אם יהיה המכתת מקבלת רביעית כפי מה שהתבאר בשני מכלים אמנם זולת זה לא: 
+ואחר אמר היו צרורות מתחלחלים לתוכו ר"ל שאם היה בצנור בית קבול אשר הוא פסול כמו שספרנו ואחר נתמלא זה הבית קבול באבנים יתחלחלו אליהם והסבה מתחלחלין הנה הוא בפסולו ואם נתמלא בעפר והדק קצתה בקצתה עד שנתקשה ושב כחרסית הנה הוא כשר לפי שכבר סר הבית קבול אשר היה בו אשר שמו כלי וזה הוא כוונת אמרו ונכבש וגבסית שם הגבות וסלון הוא הגולה אשר תעשה להלוך בהם המים אם רצונו להביא המים ממקום למקום והנה תעשה מחרש והנה תעשה מעופרת ברוב להלוך המים בתוכם ולא יבלעו בארץ ואמר שזה הסלון צר הפיות ולו חללות (וברוב יעשה כפי זאת הצורה). והיו המים הולכין עליו למקוה והנה הוא כשר אע"פ שיתקבצו המים בזה החלל והוא מקבל שיעור רב לפי שלא יכוין לזה החלל שיהיה כלי קבול ואמנם היה הכונה שיצאו המים מן המקוה הצר בחוזק ואמנם אמרנו בצנור הקודם שהוא אם יהיה בו מקום מקוער פוסל את המקוה להיותו עשוי לקבלה ר"ל לקבל צרורות וכבר קדם בשני מכלים שמכלל הטהורין בכלי חרס הסילונות כפופין אע"פ שמקבלין וסבת זה מה שזכרנו שהם לא נעשו לקבלה והנה יצא לך עיקר גדול מאד והוא שאין כל המקבלין פוסלין את המקוה וישובו המים ההולכין בהם מים שאובין אלא כל מה שעשו לקבלה והבן זה העיקר ועוד יתבאר לך שסלון של מתכת (ג"כ) אינו פוסל את המקוה כפי העיקר אשר זכרנו והוא שיהיה עשוי לקבלה אמנם הבלתי מקבל הנה אין בו דבר שהוא (אינו) פוסל וכבר יתבאר לך ג"כ מזאת ההלכה שצנור של חרס כשר ואינו פוסל את המקוה לפי שהוא מדבר כאשר יחזקו בו האם יפסול ואיך יפסול זה החקק וכאשר אמת זה כמו שהוא אמת הנה לקח בנחושת וכיוצא בהם מהצינורות אשר יושלכו בהם המים וכן טבעי העופרת וכדים אשר ילך עליהם המים למרחצאות וכיוצא בהם כולן כשרין לפי שהם לא נעשו לקבלה אבל ילך המים עליהם כמו שילכו בסילונות ועמוד על זה ואל יבהלך המחשבה בזה ולא יטעך המפורסם אצל הנתלים בקצוות הש"ס באמרם שהמימות אשר ילכו על הגולות הנעשית בסבוב מחרש הנקראים קרמי"ד ועל הסילונות מזולתם כולם מים שאובים הנה זאת המשנה לא תהיה או נסחא לאין ספק בו או פחות כרצונם ואמנם טעותם בזה כולו מאמר התוספתא צנור שחקקו ולבסוף קבעו אשר הוא צנור של עץ וסבת זה כמו שביארנו לפי שתורת כלי עליו בתלוש כמו שבא לשון הש"ס ויצלח קודם שיושם צנור לכל מה שיצלח פשוטי כלי עץ ואין הצנור של חרס כן לעקרים אשר נתבארו בכלים (פ"ב) שפשוטי כלי חרס טהורין לגמרי ולא יוכלו הכלים לפסול את המקוה בשום פנים ולא ג"כ הסלונות בין שיהיו מחרס או ממתכות לפי שצורתם מוכחת עליהם שהם לא נעשו לקבלה ואפי' היה בהם בית קיבול כמו שזכרנו ואיך לא יהיה כן אחר שהם כמו קנה חלול מפולש משני צדדיו ומאין ישובו אלו המים שאובין ועוד נוסיף בזה העיקר ביאור בו מזאת המסכתא ולא ישולל ממנו זאת הכונה אלא מי שלא יבין כלל ואפילו הדבר הקל או מי שהוא ריק מאלו העקרים כולם וזה העיקר תשטחהו בכל המשנה והש"ס כי אתה לא תוסיף בו אלא תועלת לפי שהוא דבר דבור על אפניו: 
+
+Mishnah 4
+
+אמרו על מעלות המערה הבדל שלישי ר"ל שאם נפל המעורב בחצר הבית או בבור שיש שם או על מעלות המערה ואחר נגרו המים המעורבין וירדו אל תוך המערה ונקוה שם מקום מקוה הנה ישאל שיהיה בו רוב כמו שזכר או תהיה המשנה מדברת משני משלים והוא שיתערבו בחצר ויתערבו לעוקה וימשכו לעוקה או יתערבו על מעלות המערה אמנם אם לא תהיה שם המשכה אלא המים הכשרים ומים שאובין יורדין על ישרן בבור אחד והוא אמרו ה"ז מקלחים בתוך המים וקלוח הוא הזלת המים ואנחנו נבחין בעיקר וזה שהוא מקוה מ' סאה מים כשרין בתוך המקוה קודם שיגיע עמהם שלשת לוגין מים שאובין הנה הוא מקוה כשר ולא נקפיד במה שיגיע שם אחר זה ממים שאובין כי מ' סאה לא יפסדם מים שאובין. כמו שביארנו וכבר התבאר לך ג"כ שאמרנו ג' לוגין מים שאובין פוסלין את המקוה אמנם הוא אם יפלו בעצם המקוה אמנם אם נשפכו המים חוץ למקוה וירדו אל המקוה הנה הוא כשר בתנאי שיהיה רוב המים מן הכשרים מגיעים במקוה והוא אמרם בש"ס (תמורה דף יב:) שאובה שהמשיכוה כשרה אך יצטרך שיהיו השאובין מעוט המקוה כמו שבא עליה לשון המשנה ואולם תאמר איזה דבר השמיענו הש"ס באמרם שאובה שהמשיכוה כשרה וזאת המשנה באה בזה הלשון מתני' אתא לאשמועינן להודיע שהוא הוסיף לנו ביאור לפי שאילו נשארו עם זאת המשנה באמרם עד שיפול התערובות המים שאובין ומים כשרין חוץ למקוה ויתערב הכל וימשך למקוה אמנם אם היו המים כשרים בתוך המקוה ומים שאובין נמשכין ויורדין לתוך המקוה פוסלין בג' לוגין והשמיענו הש"ס שאפי' היה השאוב לבדו נמשך כשר ובתוספתא (פ"ד) ר' אליעזר בן יעקב אומר גג שיש בראשו כ"א סאה של מימי גשמים ממלא בכתף ונותן לתוכו י"ט סאה ופותקן ויתערבו בחצר ואמרו הוא נותן לתוכו ר"ל לתוך הגג ואחר יתיר אלה המים ואלה המים ירדו מצנור הגג ויתערבו המים בחצר כבר התבאר לך שזאת השאובה שהמשיכוה יצטרך שיהיה הרוב מן הכשר והשאובין משוכין ואל זה הכונה רמזו בתחלת שקלים באמרם מתקנין את המקואות כמו שזכרנו שם וכבר חשב איש גדול מאד רב העיון בארץ המערב ששאובה שהמשיכוה כשרה ואפי' היה המקוה כולו שאוב ונמשך ונהרג על זה באמה ובזרוע ודבריו בזה מפורסם בספרו בהיותו בלתי מבין זאת המשנה כלל ואפי' היה זה בזה למה שאמר המשנה אם רוב מן הפסול פוסל ואפילו לא היו מי גשמים כלל אלא מים שאובין בלבד ויהיו נמשכין ויורדין על מעלות המערה יהיה הנקוה מהן מקוה כשר ואשר יחייב זה הטעות כולו הוא מעוט שמירת המשנה והחקירה למה שבא ומה נפלא מאמרם אם ראית ת"ח שלמודו קהה עליו כברזל על משנתו שאינה סדורה בפיו: 
+
+
+Mishnah 5
+
+<b>שוקת שבסלע.</b> גולה שבהר וכבר קדם פי' זאת ההל' בה' מפרה (מ"ז) וחפשה שם: 
+
+<b>עד שיפחת רובה.</b> עד שתשבר ויחסר מגדלה ואז יהיו המים הנוזלים אליה כשרים ולא יהיו שאובין לפי שהיא אז לא תשאר כלי: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+אם יהיו מי מעין נוזלין אל השוקת ויעבור ממנה ויצאו למקום אחר הנה אלה המים המגיעים בתוך השוקת אינם כמו מי מעין וכל מה שיצא מן השוקת אע"פ שעקרו מן המעין הנה הוא פסול זה אם יהיו מי המעין כולו נשפך בתוך השוקת אמנם אם יהיה שופע על השוקת וקצתם ילך לתוך השוקת וקצתם על גבי שפת השוקת הנה המים היוצאים מן השוקת כשרין והם מי מעין ואף על פי שילך מהם על גבי השפה דבר מועט מאד כי המעין מטהר בכל שהוא ואם העביר אלה מי המעין על גבי בריכה והפסיקו וזה כאשר שם המים ירדו לתוך הבריכה ויתקבצו בה ולא יצאו ממנה הנה דין זאת הבריכה והמקוה שוה ואם יהיו מי המעין המגיעים לבריכה נכנסין מצד זה ויצאו מצד אחר הנה מקום הבריכה פסול עתה לזבין ולטהרת מצורע ולקדש מי חטאת כאשר אינם מים חיים להתערבם עם המים אשר היו בבריכה ואם נתאמת שהיו בבריכה כבר יצאו וכלו שזה המקובץ הוא ממי המעין הנוזלין אליו הנה הוא כשר ומשפטו משפט המקוה: 
+
+
+Mishnah 2
+
+<b>על גבי הכלים.</b> על חיצוני הכלים כדי שלא ישוב שאוב: 
+
+<b>ספסל.</b> כסא קטן: 
+
+<b>הרי הוא כמו שהיה.</b> רוצה לומר שאלה המים הנוזלים הם כמעין עם היותן עוברין על אלה הכלים והלכה כר' יוסי: 
+
+
+Mishnah 3
+
+<b>נדל.</b> הוא בעלי חיים רב רגלים דקים אם יהיה מעין מים ויפרדו ממנה גולות דקות ושפך מים שאובין בעיקר המעין עד שנתחזקו אלו הגולות וגדלה הגרתן הנה משפט אלה הגולות כמעין הואיל ומי מעין הולך בהן אמנם אם היה מי המעין שוקטין נחים ואחר שפך עליהם מים שאובין עד שגברו ויגרו מהם אפיקים הנה אלה אפיקים משותפין בדיניהם כמו המעיין בדבר וכמו המקוה כמו שביארנו בתחלת זאת המסכת וזאת היא מעלה ד' שבמקוה: 
+
+
+Mishnah 4
+
+כבר קדם זאת ההלכה וביאורה בשמיני מפרה ושם פסקנו הלכה כרבי יוסי: 
+
+
+Mishnah 5
+
+אמר שהמימות הנוזלים מן המעין בנהרות הגדולים והנחלים משפטן ומשפט המעיין אחד אמנם המימות אשר יטפו טפות טפות ממעינות המים בעת נזלם מן המקומות הגבוהים הנה המימות הנקוים מאלה הטפות כמקוה ולא יטהרו אלא במ' סאה והם פסולים לזבים ולטהרת מצורע ולמי חטאת עם היות טפות המים הנוטפות מן המעין פוסלת הנפילה בה והעיד ר' צדוק שאם יתערב הנוזל עם הנוטף והיה הנוזל יותר רב הנה הנקוה מהם כשר לזבין ולטהרת מצורע ולמי חטאת כמו מעין ועדות רבי צדוק נעשה בה כמו שביארנו בעדיות (פ"ז) ואחר אמר שאם יוכל להתחבל שיהיה משיב הנוטפים וחלין הנה זה מותר ואופני התחבולה כשישים בה במקום אשר יטפו בו אלה הטפות קנה או מקל להזיל עליהם אלה הטפות וישובו זוחלין ויהיו המים המקובצים כמו המעין ובתנאי שיהיו הנוזלים נשארים על גבי אלה הקנים או המקל: 
+ואמרו אפילו זבה אין כוונתו שהזבה תצטרך ביאת מים חיים ואמנם כוונתו הוא שהיא טבילה שלימה וזכר הזבה מפני הזב וכבר התבאר בראש מגילה (דף ח.) שהזבה לא תצטרך מים חיים אלא מי מקוה יספיקו אליה ואולם השמיענו ר' יהודה שלא לכוונת טומאה וטהרה לבד נשים זה ההכשר אלא אפי' לענין איסור לפי שהזבה אשר היא ערוה שתכף שתטהר תטבול בו ותהיה מותרת לבעלה וכבר ידעת אתה שהמקל מקבל טומאה מדרבנן לפי שהוא פשוטי כלי עץ וחלק ר' יוסי ואמר לא יסמוך מקל או כל מה שיקרה כמו שאמר רבי יהודה [אלא] כל דבר שאין מקבל טומאה אפי' מדרבנן והוא אשר יגרו עליו אלה הטפות שבו זוחלין והלכה כר' יוסי: 
+
+Mishnah 6
+
+גל הוא משאוני הים ויראה לך מזאת ההלכה שהטבילה לא תצטרך כוונה וזה אמנם הוא לחולין אמנם למעשר ומה שהוא יותר גבוה במדרגה ממנו הנה בלי ספק יחוייב לו שיכון בטבילה או ישאר טמא ויטהר כמו שביארנו בחגיגה (דף יט.): 
+<b>חריצין.</b> חפירות ונעיצין כמו כן אלא שהאדם אם עקר עץ או יתד וכיוצא בהם מן הקרקע ונשאר זה המקום חלול נקרא נעוץ ותרגום (שמואל א כ״ו:ז׳) וחניתו מעוכה בארץ נעוצה בארעא: 
+ופרסת חמור המעורבת בבקעה הוא שנחפר בארץ בטלפי החמור חפירות ונתערבו קצתם בקצתם וכוונתו בזה הדבור כבר נתבאר בתוספתא וזה כאשר תהיה זאת החפירה קטנה מלאה מים ותהיה מחוברת במקוה ויהיו מי המקוה ומי זאת החפירה מעורבים ואפילו היו עליונות המים אשר נשתתף ביניהם כקליפת השום כי הוא מותר לו שיטבול כלים בזאת החפירה לפי שהוא מכלל המקוה ולשון התוספתא (פ"ה) גממיות על פי המקוה וכל מקום פרסת רגלי הבהמה אם היו מעורבין כשפופרת הנוד מטבילין בהם: 
+<b>וחרדלית.</b> ומר בו החי"ת במקום ה"א והוא שם מורכב ביאורו הרדלית ר"ל הר תלוש וכוונתו בזה המאמר שמי המטר נוזלים ממקום גבוה כמו ראש ההר או גבעה הנשאה אומרים ב"ש שמטבילין באלה המימות בעת רדתן אם היה שיעורה אם נקוו ונחו מ' סאה אע"פ שהם אינם נגרים ממעין אלא מן המטר וב"ה אומרים עד שיתקבצו וישוב מקוה שהמקוה לא תטהר אלא באשבורן ואז מטבילין בו ובתוספתא (פ"ד) איזה חרדלית מי גשמים הבאים מן המדרון רואים אם יש מתחלתן ועד סופן מ' סאה מטבילין בהם ואם לאו אין מטבילין בהם דברי ב"ש וב"ה אומרים אין מטבילין בהם עד שיהיה לפניו ענן מ' סאה רצה לומר באמרו ענן שתהיה נחה מקובצת ונקוה ואחר אמר שכל המקובצין אם עשה בהם היקף בכלים סביב זאת השוקת החלולה עד שנתקבצו המים תוך אלו הכלים אשר הקיף וקבץ המים ושב המקוה כותליו כלים הנה הוא כשר לטבילה ואלה הכלים אשר העמידו מקום כותל לא יכון להם טבילה: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+ידוע הוא שבעת שיאמר בזאת הכוונה מערה ר"ל מקוה שבמערה וכונת אמרו כמה שהוא אע"פ שיהי' החבור בין זה המקום ובין המקוה היותר מעט שבדברים ואפי' היו המים אשר בין זה המקום ובין המקוה ובין המים אשר בסדק כחוט השערה ואפילו היו המים ג"כ אשר בהם כל שהוא לפי שהוא מכלל המקוה יחשב ועוקת (יחשב) המערה היא החפירה תחת שטח המקוה בקבוב ולכן יצטרך שיהיה פי זה המחב' כשפופרת הנוד ואז ימשוכו המי' אשר תוכן עם המים אשר למעלה מהם אשר הם מי מערה וכבר באר ר' יהודה שזה אמנם הוא אם תהיה מעמדת זאת העוקה מוחזקת מצד שתמנע עצמה מההתחברות במקוה אמנם אם היה ההבדל בין המקוה והעוקה גשם דק מן העפר עד שאילו טבל בו נפל ונתחברו המים במים הנה הוא יחשב מכלל המקוה ולא תצטרך התחברות כשפופרת הנוד ודברי רבי יהודה אמת: 
+
+Mishnah 2
+
+אמר שהוא אם הטביל הדלי ובו כלים נטהרו הכלים ואפילו היה פי הדלי בתכלית הצרות זה אם היה הדלי ג"כ טמא לפי שאנחנו נאמר מגו דסלקא טבילה לדלי סלקא נמי למה שבתוכו אמנם אם היה הדלי טהור הנה לא תועיל טבילה לכלים אשר בתוכו עד שיהיה פי הדלי כרוחב שפופרת הנוד והוא אמרם אם לא טבל ר"ל אם אינו צריך הדלי טבילה אלא שהיה טהור ואין הכנסה באלה המים על צד הטבילה אין המים מעורבין עד שיהיו מעורבין כשפופרת הנוד זה כולו לתרומה אבל לקדש הנה העיקר אצלנו שאין מטבילין כלי בתוך כלים לקדש כמו שביארנו בסוף חגיגה (דף כא:): 
+
+
+Mishnah 3
+
+כבר הודעתיך שמים שאובין לא יפסלו מקוה שיש בו מ' סאה ולכן אם היה השאוב מן הצד בעת בואם אל ג' המימות וגברו המים ונתערבו הב' מקואות אשר כל אחד מהם כ' סאה כשרין ושב מקוה ממ' סאה ונתערב עמו הכ' סאה מים שאובין ושב הכל מקוה טהור ולכן הטובלין טהורין והמקואות טהורין אמנם אם היה השאוב באמצע הנה ישוב תגבורת המים אשר נתערבו במקוה אשר בו כ' סאה עם מים שאובין אשר בצדו והפסיד הכל וכן המקוה אשר בצד האחר ולכן הטובלין כמו שהיו ר"ל טמאין: 
+
+
+Mishnah 4
+
+<b>ספוג.</b> הוא ספוג הים והוא אשר ישאר המים שאובין בתוכו ולא יתערבו במי המקוה וזה אפשר בצרות פי הכלי ולזה אמר שלא אמרו אלא שלשה לוגין שנפלו רצה לומר שיהיו המימות עצמם הנשפכים במקוה: 
+
+
+Mishnah 5
+
+אמרו מטבילין בהם כמה שהם ר"ל שאנחנו לא נצריך שיהיה הקופה נקובה כשפופרת הנוד לפי שהמים אשר בהם מתערב במים אשר במקוה להתרחבות אריגתן ורוב הנקבים אשר יכנס מהם המים וגודלן וכן ג"כ אם תהיה תחת הצנור והיו המים נוזלין תוך קופה ויצאו למקוה ולא יפסלו לפי שאינם מים שאובין וכן מי שהטביל שק או קופה יטביל כדרכו ויעלהו אע"פ שיעלם מלאים מים וירדו מהם במקוה ואינם מים שאובין להתרחבות נקביהם ואין הלכה כר' יהודה: 
+
+
+Mishnah 6
+
+ועוד יתבאר לך במסכת (עוקצין) [ידים] (פ"ג) שמי שהכניס ידיו בחלל תנור טמא שנטמאו ידיו וכן יתבאר פעמים רבות שכלי חרס הטמא יטמא משקין ויטמאו אלה המשקין כלים וזאת הגסטרא הוא כלי חרס תעשה לזלח המים כמו שביארנו בכלים אם תהיה הגסטרא טמאה בתוך המקוה והיא כבר נתמלאה מים ממושכה מתחת ותהיה חיצונה נותרת על המים חוצה מן המקוה והטביל כלים בתוכה בעת מה שיעלה הכלים והיא מטפחת ותגע בחיצוני זאת הגסטרא היוצאת והיו אלו הכלים טמאים על גב כלי חרס וכן אם טבל במעיין אשר בקערורות התנור בעת צאתו והגיע ידיו באויר התנור הטמא ויטמאו ידיו ואם המים גוברין על התנור עד שיהיו עולות אליו כשיעור העלות הידים מצד שאם הגיע ידו למעלה מהתנור יצאו ממנו והם טבולות במים ותהיינה ידיו טהורות: 
+
+
+Mishnah 7
+
+<b>כעוביה וכחללה.</b> כמו עובי גשמה ונקבה ושיעורה אמר שיעור נקבה קוטב ב' אצבעות ואם תהיה בין שני המקואות נקב שיעורי זה השיעור נתערבו שני מקוואות ושבו מקוה אחד ואמר שהיא מן התורה רוצה לומר חיוב הטבילה במקוה מים ולשון התוספתא כזית מן הנבלה וכעדשה מן השרץ ספק יש בהן כשיעור ספק אין בהם כשיעור ספקן טמא שכל דבר שעיקרו מן התורה ושיעורו מדברי סופרים ספקו טמא וכבר ביארנו שזה לא יחסר מאמרם שיעורין הלכה למשה מסיני לפי שכל מה שאינו בפסוק יקראוהו מדברי סופרים: 
+
+ומבריית המים כמו עדשי המים והבעלי חיים הם מתילדים במים אמר שהם אם יהיו בזה המקוה אשר היא כשפופרת הנוד לא יצר אותו ואין הלכה כרבן שמעון בן גמליאל: 
+
+
+Mishnah 8
+
+כבר ביארנו שהסלון לא יפסול את המקוה ולא ישוב המים ההולכין עליו מים שאובין לפי שאינו מקבל היטב ואפילו היה מקבל כפי מה שקדם שהוא לא נעשה לקבלה: 
+
+ואמר של חרס ושל אבר והוא העופרת כפי הידוע ובתוספתא אמר בזאת ההלכה מביא סלון של עץ ושל עצם ושל זכוכית ומניח ידו תחתיו הנה כבר התבאר לך שהכוונה סלון מ"מ ואם הושם קצה הסלון במקוה התחתון כשר וילחוץ המים בידיו עד שימלא הסלון ואחר יגביההו עד שיגיע קצהו האחרון למקוה השני הנה מעת שיפגוש קצה הסלון במים אשר בו למים אשר במקוה נתחברו המים במים ונשלם השיעור: 
+
+ואמר ממלא בכתף ונותן לעליון כפי עיקר הידוע שמקוה שיש בו מ' סאה לא יפסלוהו מים שאובים: 
+
+
+Mishnah 9
+
+<b>שתי.</b> הוא האורך וכמוהו בכותל מלמעלה למטה וערב הרוחב וכמוהו בכותל מימין לשמאל: 
+וכוונת מצטרף שנצטרפו השני מקואות וישלם השיעור יחד ורבי יהודה מהפך ואומר לערב מצטרף לשתי אינו מצטרף: 
+ואמר נפרצו זה לתוך זה שנהרסה המבדלת העליונה הנה מעת שיעבור המים למעלה מן המבדלת ואפי' בעובי קליפת השום ברוחב ב' אצבעו' ונתערבו המי' בזה השיעור שבמקוה אחד ואין הלכה כרבי יהודה: 
+
+Mishnah 10
+
+<b>אמבטי.</b> הוא רהט המרחץ ואביק הוא אלנביק והמים אשר יגרו לתוך האמבטי ולתוך האביק הם מים כשרין אך כל מה שיגיע מהם בתוך האביק הם פסולין לפי שהם ישובו שאובין לפי שהאביק הוא כלי להיותו נתך לארץ וזהו אמרם ממנו בתוספתא שלא נעשה אלא לשמש עם הקרקע ומצורת בנינם ותבנית זה האביק יהיה מובן זה המחלוקת והעיקר כבר ידעת אשר בהם התקון והוא שמים שאובין בצד מים כשרים לא יפסלום ואע"פ שימששו מים למים ובאמצע פוסל לפי שכבר הגיעו המים שאובין לתוך המקוה והלכה כחכמים: 
+
+Mishnah 11
+
+<b>ג' לוגין שנפלו.</b> מטהרת המטהרת היה תבניתה אצלם שהוא שני רהטים האחד יותר גבוהה מן השנית ובמחיצה ובמסך המבדיל בין שני הרהטים נקב כפי זאת הצורה <img src="data:image/png;base64,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">ואם תהיה התחתונה מים שאובין הנה נחשב כל מה שבחלל זה הנקב מים שאובין שמגיע במקוה כשר אשר למעלה והוא בצדו: 
+ואחר אמר כמה יהי' שיעור הנקב שיכללוהו ג' לוגין מים שאובין ואמר שאם יהיה כשיעור שיעבור בזה הנקב חלק משלש מאות ועשרים מכל המים שאובין אשר במקוה התחתון אשר הוא כולו מים שאובין וזאת החלוקה אמנם זכרתיה לפי שזה המקוה התחתון אשר בו מים שאובין יש בו שיעור מ' סאה לבד ג' לוגין יהיה חלק מאלו השלש מאות ועשרים וזה שהסאה ו' קבין והקב ד' לוגין ובמ' סאה יש תשע מאות וששים לוגין ושלשה לוגין מט' מאות וס' הרי חלק מג' מאות וכ' ואם היו המים השאובין יותר ממ' סאה או פחות הנה ראוי שישוער הנקב ויחלוק חלקים יהיה בחללות הנקב שלש לוגין משל בזה אומר אילו היו המים אשר בתחתונה עשרים סאה יחוייב שיהיה הנקב שיעור יכלל החלק מו' מאות ומ' וזה כולו מבואר וזאת הסברא לר' יוסי אמנם סברת רבי אלעזר יאמר שאפי' היות העליונה אשר בהם מים שאובין אשר היה אומר שאם יגרו אל התחתון יגרו מלמעלה למטה ואפילו היה בנקב די שיכללהו שלשת לוגין מים שאובין לא שתמששם לאמרם שלשת לוגין מים שנפלו והלכה כרבי יוסי אשר אמר בהיות זאת הנגיעה באמצע המים הנה הם מים שאובין שנפלו לתוך המקוה: 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>כפור.</b> הוא מה שיקפא מן המים בעת צאתו וירד דק: 
+וגליד מה שיקפא מן המים על פני הארץ ועל פני המים. וטיט הנרוק טיט הרקיק הרבה כמו הרוק ואשר העידו בו אנשי מידבא אמת ואמנם היה מעיד ר"ע מצד השם העשוי לפנים לא שהוא יחשוב זה: 
+
+Mishnah 2
+
+<b>המים בין טמאים בין טהורים.</b> ר"ל מים שאובין: 
+
+<b>מי כבשים.</b> המימות אשר יכבשו בהן המכובשין כמו המים אשר יכבוש בהם הזיתים והקפרי': 
+
+<b>ומי שלקות.</b> המים אשר ישלקו בהם השלקות: 
+
+<b>והתמד.</b> שמרי יין אם יושם עליהם מים ויחומץ ממנו או מהשתנות הענבים קודם שיתחמצו לפי שהם אם יתחמצו אחר זמן ישוב כמו מי פירות וכבר בארנו שקרטוב חלק מד' וששים מלוג ושג' לוגין מים שאובין פוסלים את המקוה אם היה פחות ממ' סאה: 
+
+<b>ומורייס.</b> הוא המור ואמרו שהוא כעין מים. אין מעלין דומה לאמרו בתחלת הפרק שיש שם דברים שאין מעלין ולא פוסלין: 
+
+
+Mishnah 3
+
+כבר ביארנו פעמים רבות שמוחל הוא המים השחורים אשר יגרו מן הזיתים וכבר קדם שמי פירות לא יפסלו את המקוה בג' לוגין וכן שאר המשקין ולכן לא יפסול היין ומי הזיתים המקוה אלא בשנוי מראה ואפי' היה במקוה מאה סאין עד"מ ונפל בו מעט מיין או מי פירות ושנה מראהו נפסל עד שישוב אל מראהו ואפילו היה המקוה מכ' סאה ונפל בו יין או מי פירות ולא נשתנה מראהו הנה נשאר מראהו בענינו שלא נפסל ולא יחשוב גם כן באחד ועשרים סאה אבל בכ' סאה כמו שהיה כפי מה שקדם שהם לא מעלין ולא פוסלין ושמור זה: 
+
+
+Mishnah 4
+
+זה מבואר לא יצטרך ביאור: 
+
+
+Mishnah 5
+
+רבי יוחנן אומר כאשר מראה הכל מראה המים והם ג' לוגין הנה יפסלו את המקוה ואע"פ שבקצת ג' לוגין יש חלב אשר לא יפסול בג' לוגין להיותו משאר המשקין כמו שקדם ואין הלכה כרבי יוחנן בן נורי: 
+
+
+Mishnah 6
+
+מבואר הוא שאם היה במקוה מ' סאה מכוונות וטבל בו איש הנה מ' סאה יחסרו להתלחלח גופו במים ולכן אותו אשר יטבול אחריו איננו טהור ר' יהודה אומר שאם היו רגליו עומדות במים הנה יהיו המים אשר עליו מחוברות במקוה וכבר ביארו בגמ' (חגיגה דף יט.) ואמרו מחלוקת במעלות דרבנן אבל לענין טומאה וטהרה דברי הכל טמא ומעלות דרבנן הם הנזכרות בחגיגה (שם) באמרם שהטהור לחולין יצטרך טבילה למעשר וכן הטהור למעשר יצטרך טבילה לתרומה: 
+
+וסגוס אל בריגוס ויתלו בו מים רבים ואם הטבילו באלו המ' סאה המצומצמות ונשאר קצהו במים הנה נחשוב המים אשר בו כמחוברות לאשר במקוה והאיש אשר יטבול בו אחר זה טהור כל עוד שיעמוד קצת הבורגוס במים וכן אם הטבילו כר וכסת של עור בזה המקוה ויצטרך שיעלו בזויותיהם ופיהם למטה עד שלא ישאר בהם מים שאובין ויפסלו את המקוה להיותו ממ' סאה מכוונות שאם הגיע ממנו שלשה לוגין לגבורות בזה הכר או הכסת ואחר העלהו ושפכם במקוה נפסל כפי מה שהתבאר ואין הלכה כרבי יהודה: 
+
+
+Mishnah 7
+
+המטה היא רבת הגובה וזה המקוה קטן לפי שהוא ארבעים סאה מכוונות בהיות בלתי אפשר שיכלול המים למטה ויצופו עליה עד שיטבעו רגליה בבוץ הנקפא אשר במקוה הנה הוא טהור לפי שאלה הרגלים אשר יטבעו בבוץ לא יגיעו בבוץ עד שיטהרם המים והוא אמרו מפני שהמים מקדמין וביאור מרודדין שטוחים על פני ארץ תרגום וירקעו ורדידו (שמות לט): 
+
+<b>כדי שיתפחו.</b> שיגבהו ויעלו ר"ל שהוא ילחוץ המים מכל צד בחבילי עצים וקנים אשר יקבצו המים במקום א' ויתהוו וישוב אליו גובה ויטבול בו ואחר אמר שאם הניע המים בידו עד שישאו גלים ועבר מהם גל על זה המחט ועד"מ אשר על מעלות המקוה הנה נטהרה זאת המחט וכפי זה תקיש: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כבר ביארנו שדבורינו פה בבעל קרי אינו לענין טומאה וטהרה אלא לענין טבילה כפי מה שהיה המעשה בזה הזמן שבעל קרי אם היה בריא שיטבול במ' סאה ואז יתפלל ויקרא כמו שהתבאר בברכות (דף כב.) ואפילו היו אלה המ' סאה מים שאובין הנה הם כשרים לבעל קרי ר"ל שהוא אם ירד בהם מותר לו להתפלל ולקרא ואע"פ שלא טהר לענין טומאות וטהרות והבן זה הכונה ולא יסור ממך ודע שאין הבדל יעשהו האדם כפי מה שראוי בארץ ישראל ובחוצה לארץ ואמנם דברינו פה במקוואות הנמצאות אשר לא נדע אלה המים הנקוים אם הם שאובין או כשרים ואמר שהנמצא בארץ ישראל בחזקת טהרה ובזה ההבדל נזכירהו עדיין ואשר בחוצה לארץ אינם בחזקת כשרים ואמנם הם כשרים לבעלי קריין לבד להיות מים שאובין כשרים לבעלי קריין כמו שביארנו והוא אמרו ואפילו נתמלאו בקילון אשר הם מים שאובים ודאי ואין בענין ספק שהם כשרים לבעלי קריין ואחר אמר שהמקוואות הנמצאות בא"י מה שיהיה מהן חוץ משער העיר הנה הוא בחזקת כשר ואפי' הנדה טובלת בהם ותהיה מותרת לבעלה ולא נאמר מאחר שזה איסור כרת לא תטבול אלא במקוה שנתאמת ענינו ונודע שהוא כשר וכל מקו' שיהיה בתוך המדינה ותסגר עליו שער המדינה אינו בחזקת טהרה להשתמש האנשים בו כי לפעמים ירחצו בגדיהם וכליהם וישיבוהו מים שאובים או הם בעיקר הקואתם מים שאובין ואינם ראוים אלא לבעלי קריין כמו שביארנו ורבי אליעזר אומר ואפילו אותו שהוא חוץ לעיר אם יהיה קרוב לעיר הנה הוא בחזקת שאוב להשתמש האנשי' בו ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 2
+
+<b>חלוקין.</b> חלקות שלשלת ההזלה או עכורין אם יהיה בתחלת השתן ואמר שמהעצ' השתן קרה לו זה אם היה השתן כולו תאר אחד הנה הוא ג"כ טהור ואפילו היה כולו עכור וכוונת נמשכין שיהיה השתן מתדבק קצתו בקצתו וזה כאשר יהיה בו קצת דבקות הנה הוא טמא ואפי' היה הדבקות נראה באמצע או בסוף או בתחלה רבי יוסי אומר שאם היו לבנים נמשכים בתחלה טהור כמו משפט העכורים ואין הלכה כר"י: 
+
+
+Mishnah 3
+
+<b>טפין עבות.</b> נקודות עבות: 
+<b>והמהרהר בלילה.</b> מי שחשב בלילה ענינים הכרחיים להגיר הזרע ואחר מצא גופו חם הנה הוא טמא אע"פ שלא מצא זרע וביאור הש"ס שזה בתנאי שיראה בשנתו שהוא בעל אשה בעילה גמורה ואחר שנעור משנתו ולא מצא חמר זרע אך שימצא גופו חם הנה זה הוא אשר הוא טמא לפי שמעת שבעל בשנתו הנה הזריע אך שנתנגב או היה מעט השיעור ונבלע בבגדים. והעיקר אצלנו אשר יקרא שכבת זרע הוא אחר הגיע ברחם אם תפלטנו ולא תשתנה הנה הוא כמו רואה שכבת זרע וטמא ונפל המחלוקת אחר כמה מן הזמן תצא ממנה שכבת זרע ותהיה טהורה ויהיה זה הזרע כבר נפסדה צורתו ויצא מגדר הזרע: 
+ודע שעונה הוא עת מן הזמן אם יום שלם או לילה שלמה וכן אמרו עונה או יום או לילה. ראב"ע יסבור שמי שפלטה שכבת זרע אחר ג' עונות שלמות שהיא טהורה וזה אפשר שיהא ביום ג' משל בזה שאם נבעלה בא' בשבת ונשארה ליל שני ויום ב' וליל ג' וזה ג' עונות הנה אם פלטה שכבת זרע יום ג' תהיה טהורה לפי שפלטה אחר ג' עונות ונהיתה פולטת ביום הג' טהורה וחכמים ג"כ יחשבו כמו שבא בש"ס במס' שבת (דף פו.) אבל חכמים אומרים ג' עונות שלמות בעינן ור' ישמעאל מחשב שהיא טהורה אם פלטה אחר ב' ימים שלמים ויהיה התחלת ב' ימים קודם עלות השמש ואחריתם שקיעת השמש וקצת היום הג' והנה אפשר בב' אלו הימים ובקצת מהג' שיהיה ד' עונות או ה' או ו' משל בזה שאם נבעלה בסוף ליל ה' ופלטה ביום שבעה בבקר הנה היא טהורה לפי שכבר עברו עליה ב' ימים הה' והו' וקצת הג' והוא ליל שבת וכל מה שיש בזה הזמן ד' עונות יום ה' וליל ו' ויום ו' וליל שבת ותהיה אחר ד' עונות טהורה. והנה תהיה אחר ה' עונות אם נבעלה בסוף יום ד' קודם שקיעת השמש ויהיה עמהם ה' עונות ליל ה' ויום ה' וליל ו' ויום ו' וליל שבת וזה בב' ימים אחר הג' הה' והששי וליל שבת והנה תהיה אחר ו' עונות כגון שנבעלה ביום הד' אחר עלות השמש ותהיה עמה ו' עונות עם ליל שבת ואם פלטה ביום השבת תהיה טהורה ואלו הו' עונות אמנם תהיינה בב' ימים וקצת הג' והה' והששי וליל שבת ולא נחשוב יום הד' לפי שהיא נבעלה ביום ד' אחר עלות השמש ועיקר סברת ר' ישמעאל שיהיו ב' ימים קודם עלות השמש ור' עקיבא יכריע חמשה עונות לעולם כמו שאמר לעולם חמש ואם נבעלה במקצת היום או במקצת הלילה ישלימו הה' עונות מזה העת משל בזה שאם נבעלה ביום ד' בחצי היום הנה נשאר אצלנו חצי יום ד' וזה חצי עונה וליל ה' ויום חמישי וליל ו' ויום ו' כאשר נהיה ליל שבת בחצי הלילה נשלמו ה' עונות ואם פלטה אחר חצות לילה תהיה טהורה והוראת כלם אמנם הוא מאמרו הי"ת (שמות י״ט:ט״ו) היו נכונים לשלשת ימים וגו' ונפל המחלוקת מתי היה זה הצווי וקבל הוראת כל א' מהם למה שדומה בעיון הש"ס ממנו בזה המקום והלכה כראב"ע: 
+
+Mishnah 4
+
+אמרו טמאה וטהורה ר"ל השכבת זרע עצמה כפי מה שביארנו בפתיחה ששכבת זרע של עובד כוכבים טהורה: ואמר כבדה את הבית כנוי לקנוח אבר מאבריה אחר המשגל עד שלא ישאר לשכבת זרע רושם האחוז בגוף וכל בעל קרי אם לא השתין קודם הטהרה הנה בעת שישתין יטמא כי אז תצא השארת הזרע הנשאר בחלל האמה ור' יוסי אומר שתכלית מה שישאר משכבת זרע השארית תוך הגוף לאיש חולה או זקן לפי שהם לא ידחום בחוזק אמנם איש בריא או ילד ואפילו היה חולה הנה הוא טהור לפי שתצא בכח שלא תשאר לו רושם תוך הגוף והלכה כר"י: 
+
+
+Mishnah 5
+
+<b>טמאה ע"ג רוקה.</b> שהוא כמו איש טהור שנגע ברוק הנדה אשר ישוב ראשון לטומאה כמו שביארנו בפתיחה ותהיה מותרת לבעלה: 
+
+ואמר כאילו לא טבלה הוא שתשאר אב הטומאה ותהיה אסורה לבעלה ולר"ש שירפה את ידיו ויכנסו המים לידיו ולאלה הכלים ות"ק אמר שהם טמאים גזירה שמא לא ירפה: 
+
+ובית הסתרים פנימי הגוף כמו פנים האף והאוזן ופנים הפה: 
+
+<b>ובית הקמטים.</b> היא הערוה וקבל הוראה על זה מאמרו (ויקרא ט״ו:י״א) וכל אשר יגע בו הזב וידיו לא שטף במים וידוע שהזב לא יועילהו רחיצת הידים בעודו טמא ואמנם ירצה באמרו וידיו לא שטף במים שהוא לא טהר ואמר ידיו להודיעך שלא יחויב טהרה זולת מה שיראה מן הגוף טהרה בעת שיטהר הגוף והוא אמרם (שם) ורחץ בשרו יכול אף בית הסתרים תלמוד לומר וידיו לא שטף במים מה ידיו בנראה אף כל בשר בנראה פרט לבית הסתרים ואמרו לעולם ילמד אדם בתוך ביתו שתהא אשה בשעת טבילה מדיחה קמטיה ואע"ג דתנן (נדה דף סו:) בית הקמטים ובית הסתרים אין צריכין שיבואו בהן המים נהי דביאת מים לא בעינן מקום הראוי לבא במים בעינן ר"ל שהיא תהיה מכינה אלה הקמטים שיבואו מים בהם וממה שימנעו ממנו בעת הטבילה שלא יקפוץ במקוה ולשון התוספתא (פ"ה) הקופץ למקוה הרי זה מגונה והטובל פעמים במקוה הרי זה מגונה והאומר לחבירו כבוש ידך עלי במקוה הרי זה מגונה וממה שראוי שתדעהו ששיעור מקוה הוא מ' סאה הוא מלא מקו' יהיה בארכו וברוחב אמה ברום ג' אמות וכן כל מקום תהיה שבירה גדולה חללו זה השבר על איזה תבנית שיהיה וכבר ידעת שאמה כ"ד אצבעות האצבע רוחב גודל מאצבעות היד וכבר הכפלתי ענין אלו המדות פעמים רבות ואין הלכה כר' שמעון: 
+
+
+Chapter 9
+
+
+
+Mishnah 1
+
+כוונת חוצצין שמבדילין בין המים והגוף או השער המחובר בגוף כי שער הגוף יחוייב שיכללוהו המים כמו שיכללו הגוף: 
+
+<b>והרצועות.</b> שבראשי הבנות יקשרוהו על השער ועל הגבות יחד והלכה כר' יהודה בחוטי שער ואפילו קשרן על ראשו תכלית הקשר: 
+
+
+Mishnah 2
+
+כבר ביארנו בכ"ט מכלים קלקין שהן ארוגי שער כמו שרשרות הנגבלות מן השער לקשור הבהמות וכיוצא בהן ואמר ששער גב החזה ושער גב הערוה אם נתאבך ונתקבץ בכוונה ונאבק ושב כמו שרשרת הנה הוא חוצץ ולכן כלי משגל באשה אם לא תתקין עצמה בחפיפה קודם הטבילה הנה במה שיש שם מן הזיעה ומן הזוהמה תהיה חציצה כי לזה המקום ישפכו המותרים תמיד וכבר הוסיפה התוספתא (פ"ו) בזה ביאור ואמר ר"ש שזורי אומר בית סתרים באשה בנשואה חוצץ בפנויה אינו חוצץ וסיבת זה כי הפנויה לא תחוש מזה ולא תקפיד על היותם בלתי נקיים ולזה לא תחוץ החלאה הזאת פירוש זה הלכלוך כפי מה שיתבאר מענין ההקפדה: 
+
+ולפלוף שבעין הליחה אשר תתקבץ בעפעפיה ובקצת העין הנקרא מאק: 
+
+והגליד שע"ג המכה הקליפה אשר תעלה על החבורה: 
+
+והרטיה היא משיחה: 
+
+<b>שרף היבש.</b> משרפים היבשים: 
+
+<b>וגלדי צואה.</b> קליפות הזוהמא אשר יתהדקו על הגוף: 
+
+ומלמולין הם הגרגרים אשר יתעגלו על הידים כשילוש אדם בצק או חומר ואח"כ יחכך ידיו זה בזה להסיר מעליהם הבצק או החומר: 
+
+וטיט של מרקה הוא טיט יותר עב מטיט של יוצרין יחככו בהם הכלים הנסדקין לסתום סדיקתם ונתבאר בתוספ' (פ"ז) שיתדות הדרכים הוא הטיט אשר יתהוה בדרכים ואפילו בזמן הקיץ ילכלכו בהן הבגדים הנה זה הטיט חוצץ ולא יתאמת טהרה למי שיהיה על גופו ואין ראוי ג"כ טבילה בו אם היה בכלל המקוה כפי מה שקדם והוא אמרו שאין טובלין בהן ולא מטבילין וקומקומוס הקומקום אשר יהיה בהן המים ויכבו בהן הגחלים וישארו מכובים אלא אם שפשף שיחכך פנימי בידו ויניח הפחם בידו עד שלא יתעכבו במקום אחד ויחוצו המים ממנו ואין הלכה כר' יוסי: 
+
+
+Mishnah 3
+
+<b>קלקי הראש ובית השחי.</b> הפנימיות אשר יסתלסל השער וישוב כמו לבד אמנם שער הראש או שער האורבים ובית הסתרים באיש ר"ל קלקי בית הסתרים באיש לפי שהוא לא יקפיד על זה וכונת מקפיד שישתדל על זה הדבר ויחוש וירצה סורו. ואינו מקפיד שלא יחוש על זה הדבר ולא יקפיד אם ישאר על גופו או לא ישאר ודע שעיקר זאת השאלה שאם יהיה הדבר החוצץ על גופו כמו טיט ובצק ומה שדומה להם מן הענינים המבדילים וכללו גודל שטח הגוף והוא חושש ומקפיד על השארותו וחפץ בסורו מגופו הנה הוא חוצץ ולא יעלה לו טבילה עד שינוקה גופו ממנו ויטבול אחר זה אמנם אם לא היה מקפיד עליו אין חוצץ אע"פ שיכלול רוב הגוף וכן אם היה הדבר החוצץ על מיעוט גופו אינו חוצץ ואפילו אם היה חפץ בסורו ומקפיד עליו זהו דין תורה אך מדרבנן כל המקפיד עליו חוצץ ואפי' היה מיעוט גופו גזירה משום רובו וכן גזרו על רובו שאינו מקפיד משום רובו המקפיד והוא אמרם דבר תורה רובו ומקפיד עליו חוצץ ומיעוטו ואע"פ שמקפיד אינו חוצץ וגזרו על רובו שאינו מקפיד משום רובו המקפיד ועל מיעוטו המקפיד משום רובו המקפיד ולא חייבוהו החציצה ג"כ למעוטו שאינו מקפיד משום מעוטו המקפיד באשר מעוטו המקפיד עצמו גזירה ולא גזרינן גזירה לגזירה הנה התבאר לך מזה כולו שכל מה שיחפוץ על סורו מגופו וירצה זה חוצץ ואפי' הי' הפחות שבשעורים והוא אמרו שם כל המקפיד עליו חוצץ וכל מה שלא יקפיד ממנו אם סר אם נשאר אינו חוצץ ובתנאי שלא יהיה זה על רוב גופו ושמור זה העיקר תמיד כי הוא ענין החציצה ואין הלכה כר"א בהשוותו איש ואשה: 
+
+
+Mishnah 4
+
+<b>לפלוף שבעין.</b> הליחה אשר תהיה בתוך העין אם תחלה: 
+
+<b>ולכלוכי צואה.</b> חלאת הזוהמא והיא לחות: 
+
+<b>וצואה שתחת הצפורן.</b> זוהמת הצפרנים: 
+
+<b>כשות של קטן.</b> הוא השעיריות אשר יהי' על גופות הנערים הקטנים והוא דומה לשער דק מאד [ובפ"ב] מעוקצין אמר כשות של קישות ר"ל שעיריות הפיקוס. אמרו שהוא מן האדם לא יטמא אם נגעה טומאה בזה השעיריות ולא יטמא ג"כ ר"ל שאם היה נער טמא באחד מאבות הטומאה ונגע מי שנגע בשערת גופו הנה זה אשר נגע לא יטמא. והקרום אשר יקשור על החבורה בהפך זה שהיא תיטמא ותטמא אמנם זכר זה הדבור הנה ואע"פ שאינו מכוונת החציצה לפי שזוכר משפטי קרומי החבורה בחציצה: 
+
+
+Mishnah 5
+
+בקצת הנוסחאות יש המור. והוא המוסק ובקצתם חומר והוא עפר דבק דומה לזפת. 
+ודרגש כסא קטן יעלו בו לכסא יותר גדול הימנו: 
+<b>ונקיים.</b> נקיים: 
+<b>ובלוסין.</b> מלוכלכין וסבת זה שאם היו נקיים הנה הוא יחפוץ בסור זה הלכלוך ממנו ואם היו מלוכלכים לא ישאל מזה אם יסור או ישאר וזה לפי העיקר הקודם כל המקפיד עליו חוצץ והוא הסבה באומרו על מטה של בע"ה חוצץ ועל של עני אינו חוצץ: 
+<b>ואוכף.</b> הוא האוכף והוא העור יעשה להשים על החמורים בעת נושאים המשא: 
+<b>וזקקין.</b> אותם שיעשו הזקק וישאום על אלו האוכפות ולא יקפיד כלל בלכלוכם: 
+<b>ומרדעת.</b> הברד"ו ואמר רשב"ג שאילו לא יהי' על זה הברד"ו אלא כאיסר האיטלקי אשר משקלו ד' גרגרין שיעור חוצץ ואם יהיה פחות אינו חוצץ ות"ק לא יתן בזה גדר אלא איזה שיעור שיהיה חוצץ והלכתא כת"ק: 
+
+Mishnah 6
+
+<b>בנאים.</b> הם ת"ח ונקראו בנאים מפני שהם עוסקים בבנינו של עולם. ובור הוא אשר אין לו ידיעה ולא מדה מעולה כמו שביארנו באבות (פ"ב) ומחוייב אצלנו ת"ח שיהיו בתכלית מן הזכות ונקיות הבגדים ישימו ההשתדלות בבגדים הנקיים ובש"ס (שבת דף קיד.) על זה ציווין רבים ושם נאמר שכל ת"ח שנמצא רבב בבגדו הנה הוא מחוייב מות ומן החיוב הזה נהיה שת"ח יקפידו על לכלוך בגדיהם ואפילו מצד אחד והלכתא כר' יוסי: 
+
+
+Mishnah 7
+
+<b>קייצין.</b> אותם אשר ייבשו הפירות כי אלה כולם ללכלוך מלאכתם וגעלם בה יהיו מטפחותיהם כן ולא יקפידו על לכלוכן אם תסור או תשאר ולכן אין בה משפט החציצה אם יהיה עליהם זפת או מה שדומה לה וזה הכלל אמתי וכבר קדם ביאורו על השלימות ואין הלכה כר' יהודה: 
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+אמרו פה שלא מרקן הוא לקוח מן ומורק ושוטף במים (ויקרא ו׳:כ״א) והכונה שהוא יניח ידו ביד הכלי עד שיכניס המים בו כי רוב הידות הם חלולות ואמרו או שמרקן ונשתברו רומז אל כלי המתכות לבד אם תשבר היד ולא יבנה אבל נתמעך קצתו אשר אי אפשר למים להכנס לאלה המקומות המגולים וכן ביאר בתוספתא שהדיבור בידות החלולות וכאשר אפשר בהם שיתגלו. הטבילו דרך פיו שישים פי הכלי למטה על פני המים ומושבו מלמעלה כי המים לא יגיעו אל תוך הכלי כולו כי האויר ישאר בו מוחש וידחה המים: 
+<b>וזיבורית.</b> הוא הדבר החסר שאין המים נכנסים ואשר ירצה בו פה הוא אשר הטביל את הכלי ולא ישקיע קצותיו בטבילה אם יהיה לו זויות ותוספות ואולי היה בקצת הכלים תוספות מה היו קורין אותו זיבורית אי אפשר שיכנסו בה המים עד שיטה על צדה. פי השקוע לתוכה שתהיינה השפתות כפופות לתוך הכלי כזאת וברוב לא יעשה כזה: 
+<b>וקלמרין הדיוטות.</b> בלעז קלמ"ר וזאת תעשה מעופרת כפופה לתוכה עד שאם תתהפך לא ישפך מה שיש בה מהדיו והוא ברוב נעשה אצלנו והנה בלי ספק תצטרך שינקב בצדה עד שיבאו המים לזאת הכפיפה וזו היא צורתו: <img src="data:image/png;base64,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"> 
+
+Mishnah 2
+
+<b>כסת עגולה.</b> עשויה מעור בהיקף ורוב מה שיעשו אותה הם הסוחרין ובעלי הרכיבה תחת מרכבם בעת שבתם לקנות ולמכור והיא תפורה מכל צד ואין לה פה יצא ממנה המלוי ויושם כשאר הלקוחים ואמנם תתפר על מלואה כשאר המשכבות: 
+
+<b>וכדור.</b> כדור אשר ישחקו בו אנשי הצחוק: 
+
+<b>והאמום והקמיע השמירה.</b> ותפילה הוא תפילין של ראש או של יד אע"פ שלאלה כולם יש חללות אחר שלא נעשו למלאת ולהריק אבל להשאר בענינם המלאים עד שיחתכו הנה משפטן כמשפט הגוף הבלתי חלול כמו שהתבאר בכללים אשר זכרנו: 
+
+
+Mishnah 3
+
+<b>קשרי העני.</b> הקשר אשר יקשרו בגדיו אם יקרעו ואשר אין כונתו להתירן וכן קשרי הנימין והם הקשרים אשר יקשרו קצוות פתילין היוצאין מן הבגד ואל ביאניס וכיוצא בהן: 
+
+<b>וחבט של סנדל.</b> לולאות האזנים: 
+
+<b>תפילה של ראש בזמן שהיא חוצה.</b> אם תהיה רחוקה מן הקציצה רוצה לומר שתהיה הלולאות אשר יבא בה רצועות התפילין כבר נתפר עליה עור עד שתתערב הקציצה עם הרצועה. ושל זרוע בזמן שאינה עולה ויורדת רוצה לומר שלא תהיה ממעדת ברצועה אבל נלחצת על המקום שלא ימעד ממנו. וכבר ביארנו פעמים שחמת הוא הנוד ותרמיל כלי עור ישאוהו הרועים: 
+
+
+Mishnah 4
+
+כבר ביארנו בכ"א מכלים פרקסין שהן חלוקין אשר להם קשרים ולולאות ואמרו שבכתף רוצה לומר קשרי הלולאות שבכתף בקצת הבגדים. ורצועות של סנדל אשר יכניסום בלולאות האישכפים לקבצם ולקשרם וכונת שצריך למתח שימשוך הקמטים במים ויסירו קמטיו כי הוא דבר רחב יקמט ויכויץ וכ"ש העליון מהם. ומדרך הבגד שאם יושלך במים יתבעבע על פני המים ויעלה מקום ממנו וישפל אחר בסיבת האויר אשר תחתיו וזהו ענין אמרו עד שיתבעבע רוצה לומר שישטחהו במים עד שיבעבע ומזו הכונה שחין פורח אבעבועות (שמות ט) וכאשר יאריך לעמוד הבגד במים ויטפח יסור זה הבעבוע לפי שהוא אם הפשיטו פעם אחר פעם יצא האויר כולו והוא אמרו וינוחו מבעבוען: 
+
+
+Mishnah 5
+
+ידוע הוא ששלשלת מחוברת מטבעות וכאשר יגיע אל י' טפחים או אל ארבעה אל קצת טבעות מטבעותיו אמר תנא קמא שהוא יטביל עד מקום המדה לבד ור' טרפון אומר שהוא יטביל הטבעות כולן אשר תגיע המדה לקצתן ואין הלכה כר' טרפון ולא כר' יהודה: 
+
+
+Mishnah 6
+
+כבר זכרנו שהמים אם יטמאו יטהרו במי המקוה וזה כשיושמו בכלי ותשים זה הכלי במקוה עד שיצופו המים אשר במקוה על פני המים אשר בכלי ואז יטהרו אלה המים כמו שהתבאר במסכת ביצה (דף יח:) וכן יטהר הכלי גם עם המים אשר בו יחד ואם היה הכלי טמא רוצה לומר שיקבל טומאה וזה במים לבד אמנם שאר המשקים הנה לא יטהרו לעולם אחרי הטמאם ועוד נבאר זה בד' ממכשירין שאמרו ב"ש שבעת טהרת המים הטמאים לא יטהרו אלא במקוה ממינו שאם היו מים חמים הנה טהרתם במקוה שיהיו מימיו חמים ואם היו המים מרים הנה טהרתם במקוה שיהיו מימיו מרים כי הכונה בטהרת המים שהוא ישוב עם מי המקוה כדבר אחד ויראה זה במים כמו שביארנו אמנם אם היה זה הכלי טמא מלא משקים זולת המים והטבילו כאילו לא טבל כי אלו המשקים לא יטהרו במי מקוה ואם יהיה בזה הכלי מי חטאת אשר הוא מים ואפר הנה לא יצטרך שיהיה הכלי מלא אבל קצתו ורובו רק מצד שתכנס מי המקוה לתוך הכלי ויגברו על מי חטאת שבכלי ואז יטהר הכלי וא"ר יוסי שאפילו יהיה זה הכלי מכיל שלשים סאה והיה בו רביעית ממי חטאת והטביל הכלי כולו במקוה הנה הוא ישאר בטומאתו כאילו לא טבל עד שיסור מה שבו ממי החטאת ויטבילו ריקן ואין הלכה כרבי יוסי: 
+
+
+Mishnah 7
+
+לא אצטרך שאבאר כל פעם שהוא אמנם רצה לומר במשקים שבעה משקים וכבר ביארנו בראש טהרות שחצי פרס כביצה ומחצה וביארנו מדת הרביעית פעמים רבות והיות האוכלים כולן מצטרפים קצתן לקצתן וכן המשקים להשלים מהם השיעור מאמרו (ויקרא י״א:ל״ד) מכל האוכל אשר יאכל ואמר (שם) וכל משקה אשר ישתה וגו' אמנם המקוה לא ישלם שיעורו בשאר משקים אמנם צריך שיהיו מ' סאה כולם מים לאמרו השם יתעלה (שם) מקוה מים ולשון ספרי מקוה מים לא מקוה כל המשקין כולם ולזה יפסלו המשקין כולן המקוה אם נשתנה מראהו כמו שקדם ולא יוסיף בשיעורו כמו שביארנו: 
+
+
+Mishnah 8
+
+כבר ביארנו שהמים לבדם בלתי שאר המשקין הם אשר יטהרו אם נשאם בתוך זה המקוה ולכן אם טבל זה האיש ויש מים טמאים באסטומכא יטהרו להגיעם בתוך המקוה והוא אמרו מפני שהם טהורים בגוף לפי שנטהרו והם בתוך האצטומכא להגיען בתוך המקוה ולכן אם הקיאן שמה יהיו טהורים וזה אשר בלע טבעת טהורה ונכנס לאהל המת לא תטמא הטבעת לפי שהוא מציל עליה וכן אילו אכל בשר המת ונכנס לאהל לא יטמא האהל כמו שהתבאר באחד עשר מאהלות והיא בתוספתא כלים הבלועין מצילין על הטהורין מליטמא והחץ אשר הוא תחוב בגוף הנה יתראה קצהו בשטח הגוף ואז יהיה חוצץ כמו אילו היה על שטח הגוף והנה ישקע בבשר וישוב תוך הגוף ולא יקפיד בו אז ואפילו היה חץ טמא: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Negaim/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Negaim/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..8d7a8adb2766ef0a921a9757068abd2ce303631f
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Negaim/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,706 @@
+Rambam on Mishnah Negaim
+רמב"ם משנה נגעים
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה נגעים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+התחיל בחלוקת מראות נגעי בשר כמו שעשה הכתוב והם שני מראות בהרת ושאת ויחלקו לארבעה מראות בהרת ושניה לה. שאת ושניה לה והוא אמרו יתברך (ויקרא י״ג:ב׳) אדם כי יהיה בעור בשרו שאת או ספחת או בהרת וספחת אינה ממראות נגעים עומדת בעצמה והוא אמרם מה לשון ספחת טפילה שנאמר (שמואל א ב׳:ל״ו) ספחני נא אל אחת הכהונות ענין זה שהוא סמוך וזכרו הפסוק בין שאת ובהרת להודיענו שהוא סמוך לשניהם ותהיה השאת והסמוך לה ובהרת והסמוך לה ואלו שני מראות רוצה לומר שאת ובהרת הם מראה הלובן אמר יתברך (ויקרא י״ג:י״ט) שאת לבנה או בהרת לבנה כן בלא ספק השני מראות הסמוכין להן. ואלו ארבע מינים כולן מיוחסין למראה הלובן יתחלפו בחוזק וחולשה והיותר חזק מהן לובן הבהרת וענין עזה כשלג שהלובן עז וחזק כשלג והוא אמרו (שם) ואם בהרת לבנה היא ובא בפירוש היא לבנה ואין למעלה ממנה כלומר שתבא לבנה כשלג ולמטה ממנה כלובן סיד ההיכל ואלו השנים מראה הבהרת. ומראה השאת כצמר לבן והוא כצמר נקי בן יומו ר"ל יום הולדת השה כאשר נרחץ זה הצמר ונתלבן ברחיצה וזה המראה חזק הלובן מסיד ההיכל ולמטה ממנו בלובן כקרום ביצה והם שני מראות השאת ודעת (ר"ע) [ר"מ] שאמר קרום ביצה מראה אחד והוא שני של שאת ואם הוא יותר חלוש הלובן מקרום ביצה אינו ממראות נגעים והלכה כחכמים:  
+
+Mishnah 2
+
+פתוך. הוא המראה המעורב מן הלובן והאדמימות והוא גם כן ממראות נגעים ואם לא יתבאר זה בשאת אבל אמר שאת לבנה לבד אבל התבאר בבהרת אמר אם בהרת לבנה אדמדמת ובסיפרא מנין ליתן את האמור בבהרת בשאת ואת האמור בשאת בבהרת ת"ל צרעת היא לפי שבא בבהרת צרעת היא וכן בשאת והבן מזה שאלו המראות כולן כאשר נתערב כל אחד מהן לאדמימות מעט עד שיהיה בו לובן מעורב עם אדמימות שהוא ג"כ נגע צרעת ואמר שנחשוב כל מראה מהם כבר נתערב ביין ויעמוד עליו מראה הצרעת וזכר ממנו השני מראות ר"ל שלג וסיד והוא ההיקש לשאר מראות וכן שמו דרך משל בהש"ס לזה ד' כוסות מלאים חלב כזה השיעור ובא' הפילו בו שני טיפי דם ובשני ד' טיפי דם ובשלישי ח' טיפי דם ובד' ט"ז טיפי דם ועל זה היחס מהעירוב יקישו ד' המראו' המורכבי' מהלובן והאדמימות לפי שמה שיהי' הלובן חלוש יהיה מעט האדמימו' כאשר יערבו בו יותר נראה אודם חזק ולזה יהיה מעט האדמימות עם מראה קרום ביצה כמו ט"ז טיפות מדם בזה השיעור מהחלב יהיה זה האודם מבואר והבן זה: 
+
+וביאור דיהה עכור מעט הבהירות והלכה כר"ע: 
+
+
+Mishnah 3
+
+מצטרפין זה עם זה. לכל הדינים עוד ביאר איך יתחברו ונחשבים כמראה א' בזה אחד מהג' דינין אם הם אחד וזה מהשלשה דינים אם לפטור אם להחליט אם להסגיר וכאשר חייב חבורם והיותם במראה אחד שיאמר לו טהור אתה וזהו לפטור או יעכב ענינו וזהו להסגיר או יאמר לו טמא אתה וזהו להחליט בזה המעשה והתחיל בביאור דין ודין ואמר להסגיר את העומד בסוף שבוע ראשון וזהו שהנה יתבאר ברביעי מזאת המסכת שמי שהי' בגופו בהרת כחצי גריס ואין בו מחי' ולא שער לבן עד התחדש לו אחר זה בהרת כחצי גריס דבוקה בראשונה ובו שער אחד לבן שהוא יצטרך הסגר שבעת ימים וכאשר היה איש מוסגר ובגופו בהרת ג"כ כחצי גריס ובסוף השבוע נתחדש לו כחצי גריס ובו שער אחד לבן דבק בבהרת אשר היה בו שהוא ג"כ יסגיר כמו לו בהרת ובהרת: 
+
+עוד אמר לפטור את העומד בסוף שבוע שני כמו שיהיה רושם צרעת אשר הקיפו שבוע שני אשר קצתה מראה בהרת ובה כגריס ובצידה דבקה בו מראה שאת כגריס עוד הוסרה קצת מראה שאת ונשאר מראה בהרת על שיעורו הנה הוא טהור שכבר הוסרה הצרעת ונחשבה יחד כמראה אחד ובהתאמת זה כולו בעתיד. עוד אמר להחליט את שנולד לו מחיה וזה שהנה יתבאר לך בג' מזו המסכת שרושם הטומאה בצרעת העור שלשה סימנים מחיה או שער לבן או פסיון והמחיה שתהיה שיעור עדשה מרובעת מן בשר חי בתוך מקום הצרעת ושער לבן הוא שיהיה במקום הנגע ב' שערות לבנות ופסיון שירבה הנגע ויוסיף להמשך בגוף ואפילו מעט מזער אולם המחיה או שער לבן הנה הם אותות טומאה לעולם בין שיהיה בתחלת ביאת כהן והוא ענין בתחלה או התחדש אחד מהן בשבוע ראשון או בשבוע שני או אחר שאמר לו הכהן טהור אתה וזהו ענין אמרו לאחר הפטור והוא אמרו יתב' (ויקרא יג) אחרי הראותו אל הכהן לטהרתו ונראה שנית אל הכהן ר"ל שיתחדש עליו חדוש אחר שדן עליו בטהרה ושב אל הכהן שנית וכאשר היה באיש רושם צרעת בו שני מראות קצתו מראה בהרת וקצתו מראה שאת עוד התחדש בא' מהמראות מחיה או שער לבן הנה הוא מוחלט לטומאה לפי שהן התקבצו בדמיון מראה א' בין שיהיה זה השער לבן או המחיה בתחלה והוא כאשר בא אל הכהן בתחלה או שהתחדש בסוף שבוע ראשון או בסוף שבוע שני או אחר שטיהר לו הכהן ואמר לו טהור אתה וכן ג"כ ספרו להחליט את שנולד לו פסיון ומבואר הוא שאינו טמא בפסיון אלא אחר שבוע ראשון לפי שהפסיון אמנם יודע בעמיד' בין מה שיהיה לנגע בתחלת עמדו לפני הכהן ובין מה שהוא לאחר השבוע וכאשר היה בנגע תוספת בשבוע ראשון או השני או לאחר הפטור הנה הוא טמא ואם היה באיש רושם נגע ובקצתו מרא' בהרת ובמקצתו מראה שאת ונמשך אחד מהמראות בשטח הגוף או היה הרושם אשר עמד בו מראה בהרת ויהיה התוספת אשר נמשך בסוף שבוע מראה שאת הנה הוא מוחלט לטומאה בכל זה כאשר התחדש התוספת לפי ששני מראים יחד בדמיון מדריגת מראה אחד ואמר וכן גם כן יתחברו מראות נגעים להחליט את ההופך כולו לבן מתוך הפטור. וענין זה המאמר אמנם יתבאר בח' מזאת המס' שהאיש אשר יראה בו רושם צרעת יאמר לו פטור אתה כאשר לא יהיה שם מחיה ולא שער לבן עוד אחר זה תכלול הצרעת כל גופו הנה הוא טמא ושמאמר השם יתברך (שם) כלו הפך לבן טהור הוא אמנם הוא במוחלט לטומאה כאשר כלל אותו הנגע אחר שהיה טמא וכאשר היה איש בגופו בהרת ופטרו הכהן עוד כלל גופו מראה שאת הנה הוא יתחבר עם הבהרת הראשון ויהיה מוחלט לפי מה שהשרשנו וזהו ענין אמרו להחליט את ההופך כולו לבן מתוך הפטור: 
+
+וכן כאשר היה מוחלט בבהרת טומאה ר"ל שיהיה בו שער לבן או מחיה או פשתה בעור זמן אחר החלט כולל גופו כולו מראה שאת שהוא כמראה אחד אמר כולו הפך לבן טהור הוא וזהו ענין אמרו לפטור את ההופך כולו לבן מתוך החלט או מתוך הסגר לפי שהוא כאשר כלל גופו הצרעת והוא מוסגר הנה הוא ג"כ טהור לפי שהמוסגר הוא טמא כמו המוחלט כמו שהתבאר בתחילת כלים. ואלו המשלי' כלן אשר המשלנו בביאור זאת ההלכה מראה הבהרת והשאת ההיקש בעצמו אם היה הנגע בג' מראות או בשאר מראות מהמראים המנויי' שהן כלם במדרגת מראה אחד לכל הדינים לפטור ולהסגיר ולהחליט: 
+
+וכל מה שאמרנו באלה המשלים רושם נגע או מקום נגע אמנם נרצה בו השיעור אשר יטמא בנגעים והוא כגריס ואני עתיד לבאר זה: 
+
+וכבר שאל רבי יהושע בנו של ר"ע לר"ע מד' מראות מה תועלת לחלק אותן במספר אחר שכלן במדרגת מראה אחד ומצטרפים לכל הדינים והיה ראוי שיאמר כל לבן שהוא כמו קרום ביצה או יותר לבן ממנו הוא נגע צרעת והוא אמרו בתוספתא ויאמרו מקרום ביצה ולמעלה טמא וזה עם זה מצטרפים אמר לו מלמד שאם אינו בקי בהן ובשמותיהן לא יראה את הנגעים רוצה לומר שאילו נמנו להיותו רגיל בהבדל המראים והכרתם עד שיאמר זה המראה בהרת וזה שאת זה שני לבהרת וזה שני לשאת וממה שראוי שתדעהו שדעת ר"ע שתולדת הבהרת תוקף הלובן מן השאת וחכמי' אומרי' שהשאת יותר לבן מסיד ההיכל אשר הוא תולדת הבהרת כמו שזכרנו ושסיד ההיכל יותר לבן מקרום הביצה ויהיה סדר המראים לפי דעת החכמים כן בהרת אחריו השאת אחריו תולדת הבהרת ואחריו תולדת השאת לפי מה שהתבאר בגמרת שבועות (דף ו:): 
+
+ואמרו הרי אלו מראות נגעי' ירמוז אל הארבעה הפשוטי' ואל הארבעה המורכבים מהן מהאדמימות כמו שהתבאר: 
+
+
+Mishnah 4
+
+כבר התבאר בהלכה אשר לפני זאת שסבת מנין אלו המראות היא ההרגל וההכרה במראות ולזה אמר ר' דוסא שאי אפשר להרגיל במראות אם לא ידע ויכיר בהן שהן ל"ו וביאור זה שהנגעים ששה מינים נגעי עור בשר תחלה והשני נגעי שחין ומכוה והשלישי נגעי קרחת וגבחת והד' נגעי ראש וזקן והוא אשר יקראו נתקים והה' נגעי בגדי' והו' נגעי בתים. ולשון התוספתא (פ"ג) השחין והמכוה שניהם סימן אחד ושניהם טומאה אחת ולמה נחלקו שאין מצטרפין זה עם זה ושם נאמר ג"כ הקרחת והגבחת שניהם סימן אחד ולמה נחלקו שאין מצטרפין זה עם זה ואני אבאר לך כל זה במה שיבא וכבר קדם לך שמראות נגעים בעור הבשר ח' ד' פשוטי' וד' אשר תתערב אתם האדמימות כמו שהתבאר והוא אשר יאמר ממנו ד' בחלוק וארבע בפתוך ובתוספתא (פ"א) אמרו מראות שעור הבשר מטמא בהן השחין והמכוה והקרחת והגבחת טמאים ושם נאמר גם כן הנתקים מטמאים בכל מראה וכאשר יגיעו לך ההקדמות כולן יהיו ל"ב נגעים ח' בעור הבשר וח' בשחין ומכוה וח' בקרחת וח' בגבחת והן בעצמם בנתקים ובנגעי בגדים שני מראים ירקרק ואדמדם ובנגעי בתים ג"כ שני מראים ירקרק ואדמדם הנה אלו ל"ו מראים בחלוף המראים והמקום אשר יהיה בו המראים: 
+
+ואמר עקביא בן מהללאל שאם היה הענין כן על אופן ההרגל הנה הן ע"ב לפי שאלו המראות כולן בהתחלפות המראים והתחלף מקום המראים יהיו בתחלה ויהיה אחר ראייה קודמת ויצטרך הקישא בין עתה ובין מה שהיה עליו קודם אם בשבוע ראשון שני ושלישי כמו שיתבאר הנה אלו ע"ב מראין. ל"ו בתחלה כמו שמנינו והן בעצמן בסוף אחר ההסגר אי זה זמן יהיה ההסגר או שבוע א' או ב' שבועות או ג' איך שיתחייב הדין ואל זה הענין רמז בתוספתא כל כהן שהוא בקי בנגעים ולא בנתקים בנתקים ולא בקרחות באדם ולא בבגדים בבגדים ולא בבתים במראה ראשון ולא במראה שני במראה שני ולא במראה שלישי לא יראה את הנגעים עד שיהיה בקי בהן ובשמותיהן שנאמר (ויקרא י״ד:נ״ד-נ״ו) זאת התורה לכל נגע הצרעת ולנתק ולצרעת הבגד ולבית ולשאת ולספחת ולבהרת להורות ביום הטמא וביום הטהור וגו' רוצה לומר שהוא אל יורה עד שיהיה בקי באלו המראים כולן ובשמירת הענינים ובידיעת השם המורה על כל ענין מהן ושמור אלו הענינים שהן נפלאים מאד: 
+
+וכבר יסופק זה המספר על כל מי ששמעתי דבריו או ראיתי פירושו והנה עזרני ה' בהבנתו: 
+
+ואשוב אל שלימות ביאור ההלכה אמר ולא בשני שהשבוע השני שלו חל להיות בשבת וזה יתחיל מספרו מהיום השביעי מהשבוע ראשון עד שיהיה היום הז' משותף לב' השבועות יחד וכן השלש' שבועו' של נגעי בתים יהיה היום השביעי משותף לסוף שבוע שני והתחלת השלישי ויהיה מספר השני שבועות י"ג יום ומספר הג' שבועות י"ט יום ולזה אם התחיל בראיה ביום שני יבוא היום י"ג בשבת ואם התחיל בראיה בשלישי יבוא יום י"ט בשבת והנה יתבאר זה בשלישי מזאת המסכתא: 
+
+ואמר ר"ע שהוא יתחיל לראות באיזה שיזדמן מאשר יבא יום סוף שבוע מהשבועות ביום שבת אשר אין ראוי לראות הנגע בו להיות זה דומה לדין מהדינים יתאחר הראיה עד אחר השבת וכבר יהיה בזה האיחור חומרא לבעל הצרעת או קולא והוא יבאר והלכה כחכמים: 
+
+
+Mishnah 5
+
+שמור אלו השרשים והוא שכל נגע שיעורו אינו פחות מכגריס שנגעי עור בשר נטמאו בשלשה סימנין איזה שיהיו והוא שער לבן או מחיה או פסיון וכבר קדם לנו זכרון זה ודע שמתנאי שער לבן שיהיה בנגע ולא יהיה בשחין או במכוה או במחית השחין והמכוה או בתוך הבוהק ואם היה זה השחין אשר בו שער לבן בתוך הנגע וכן המחיה אם היתה בשחין שבתוך הנגע אינה סימן טומאה וכן הפסיון לא יהיה מעור הבשר לתוך השחין או למחית השחין או לתוך המכוה ולמחית המכוה או לבוהק והנה יתבארו כל אלו השרשים וראיותיהם כאשר יתחדש לנגע מה ינצל מאחד מאלו הסימנים השלשה עד שלא יהיה סימן טומאה והוא קולא לבעל הנגע ומתנאי נגעי הבשר שתהיה עגולה מכל צד עור הבשר עד שיהי' אפשר הפסיון באיזה צד שיהיה ולשון סיפרא בעור הבשר עד שיהיה כל החוצה לו סמוך לעור הבשר ראוי לפסיון שאם יהיה סמוך לראש או לזקן ולשחין ולמכוה ולקרחת אינו טמא וכן אלו השתי שערות לבנות אשר הוא סימן טומאה כאשר היו שתיהן או אחד מהן קצרות פחות מהשיעור אשר יתבאר אחר זה או היו שחורות או היו בצד השחין או מחית השחין בשחין או מכוה או מחית המכוה הנה אינו טמא וכן אם התחדש בין צמיחת השתי שערות שחין או מחית השחין או מכוה או מחית המכוה או בוהק הנה אינו טמא וכבר התבאר שרש כל אלו והנגע הראשון אשר היה בגשם בעת עמידה בתחלה לפני הכהן יקרא אום וכאשר יוסיף עליו שיתרבה אחר זה יקרא פסיון וכאשר לא הוסיף הנגע או שהוסיף הנגע והוסר השרש וישאר התוספת או נשאר קצת השורש עם התוספת וכל מה שנשאר עם התוספת פחות מכגריס הנה אינו טמא וכן אם נתחדש בין השרש והתוספת אחד מן הדברים אשר לא יהיה בהם פסיון כמו שיהיה בין השורש והתוספת שחין או מכוה או מחית השחין או מחית המכוה או התחדש בין האום והתוספת שחין או מכוה או מחית השחין או מחית המכוה או בוהק והבדילה הנה כבר ינצל מהיות מוחלט בפסיון מפני החדוש שנתחדש וזכרתי לך בזאת ההלכה כל אלו הדברים אשר חדושיהם ידחו סימני טומאה שהוא אפשר שיהיה יום שבת אשר הוא שביעי שלו טמא או קרוב להחליט לו ותחדש לו א' מאלו החדושים להציל לו בשארית היום עם ליל אחד בשבת ובבקר ימצא על ענין אחר הנה כבר היה לו האיחור קולא:  
+וכבר יהיה יום השבת בלתי מוחלט ויתחייב לו האיחור שיהיה יום אחד בשבת מוחלט כמו שיזכור אחר זה:  
+ומתנאי המחי' כאשר היתה כעדשה מצומצמת שתהי' מרובעת כמו שנבאר וכן מתנאי כל מחיה שתהיה מגעת בעובי הנגע והנגע יקיף בה ואז יהיה סימן טומא' והוא אמרו מבוצרת אולם אם הית' בצד הנגע (כזה) הנה לא יהיה סימן טומאה ומתנאי המחי' ג"כ שתהי' שיעור כעדשה ממנו מדובקת כולה גוף אחד אולם אם היתה מפוזרת בתוך הנגע זעיר שם זעיר שם אע"פ שבין כולן כעדשה ואף על פי שכל חלק ממנו נראה בתוך הנגע הנה אינו סימן טומא' וכן כאשר חלקה השחין או הקיפה או מיעטה הנה אינו סימן טומאה עד שתהיה כולה מקובצת נראית בעצם הנגע לא בתוך הבהק או שחין או מכוה שבתוך הנגע לאמרו הי"ת (ויקרא י״ג:י׳) ומחית בשר חי בשאת וכן בשאר מראות נגעים לא תהיה סימן טומאה עד שיהיה בתוך הנגע לא מן הצד ואז יהיה סימן טומאה כמו שהקדמנו והנה יתבאר זה בזאת המסכתא:  
+
+Mishnah 6
+
+זאת ההלכה כולה מבוארת כאשר הבנת מה שקדם מהמאמר לפי שהכונה שיהיה נראה יום השביעי שהוא שבת ויתחדש לו בבקר א' בשבת מה שיחייב לו הטומאה כמו חדוש מחיה ושער לבן ופסיון או יעדר אחד מאלו הדברים כאשר היו מצילין אותו כמו שיהיה ענין יום שבת כמו שנזכר שיהיה השחין סמוך לבהרת ושאר הדברים אשר ביארנו שהן יצילו ואחר נעדרו אלו ההצלות והוא ענין אמרו והלכו להן ר"ל שהן הוסרו בנשאר מיום השבת ויהיה הסבה להיות בקר אחד בשבת טמא וזה להחמיר. וכבר התבאר לך מזאת ההלכה ומאשר לפניה ששער לבן לא יהיה סימן טומאה אם לא שיהיה בעצם הנגע אולם כאשר היה שחין או מכוה בתוך הנגע ושער לבן בזה השחין או המכוה הנה אינו סימן טומאה ולזה יאמר נסמך השחין לשתיהן או לאחד מהן וכו': 
+
+ומה שראוי שתדעהו שהמחיה לא תהיה סימן טומאה עד שתהיה נראית בתוך הבהרת והנגע יקיף בה מכל צד ושתהיה גם כן מחוברת אולם אם היתה המחיה מן הצד והוא שתהיה כמו רצועה מבשר חי כבר נמשכה ונכנסת בתוך הנגע ולא יקיף הנגע בה מכל צד הנה אינו סימן טומאה והנה יתבאר כל זה וכן המחיה כאשר הית' מפוזרת בתוך הנגע הנה אינו סימן טומא' ואשר היה זה כן הנה כבר התבאר שאומרו מבוצרת ונעשית מן הצד מכונס ונתפזרה כולן הן תנאים מן המחיה וכן כל מה שנמשך בזה מן המאמר באמרו הקיפה השחין חלקה או מיעטה וזולת זה הכל תנאי המחיה כמו שהתבאר בהלכה הקודמת לזו וזה כלל כל השרשים אשר יבנה עליה המאמר: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+גרמני. שם חוזק הלובן ומיוחס אל העצם אשר שמו גרמא. ובהרת תראה בגוף חזק הלובן חלושת הלובן וכן הבהרת חלושת הלובן תראה בגוף השחור חזקת הלובן:  
+וענין אני כפרתן שיושם פדיונן והוא מאמר יאמר אותו האומר לרוב אהבתו כאשר זכר שווי מראיתם הגדיל חסדו להן ואמר אני כפרתן:  
+כאשכרוע. מין ממיני הארז ממוצע המראה בין הלובן והשחרות ואמר שהוא הנקרא אלבקס תרגום (ישעיהו מ״א:י״ט) ברוש תדהר ותאשור ברון מוריגים ואשכרוע. ובא לשון מראות נגעים בסמיכותם לגוף אשר בו הנגע והוא אמרו (ויקרא י״ג:ב׳) בעור בשרו ובא לשון אחר שהוא בבלתי סמיכות והוא אמרו בעור הבשר:  
+רבי יהודה אומר מראות נגעים בתחלה להקל כמו שיבאר שהוא נסמך אליו ר"ל אל בעור בשרו לפי שבזה קולא ולא יסמך לגופו אם היה בזה חומרא ואמרו מראה הגרמני כבשרו ובזה קולא:  
+והכושי כבינוני ובזה קולא. וחכמים אומרים של כל אדם בבינוני ואמנם בעור בשרו הוא כבינוני והלכה כחכמים:  
+
+Mishnah 2
+
+בין הערבים. שם הערב והצהרים כמו חצי היום לפניו ולאחריו מעט ואולם היות מראות נגעים ביום ולא בלילה הנה זה בפסוק לפי שכל מה שבא בנגעים אמנם בא בלשון יום ובסיפרא יכול כל מראה היום יהא כשר ת"ל (שם) לכל מראה עיני הכהן מה [עיני] כהן פרט לכשחשך מאור עיניו אף היום פרט לשחשך מאור היום מכאן אמרו אין רואין את הנגעים בשחרית וכו' והלכה כר' יהודה: 
+
+
+Mishnah 3
+
+אמר או שכהה מאור עיניו. שחלש ראותו עד שלא יראה ראייה אמתית ואמר השם יתברך (שם) בנגעי בתים כנגע נראה לי בבית שיהא נראה מעצמו כאשר יביטו בו וכן אמרו לי ולא לאורי מכאן אמרו (חולין דף י:) בית אפל אין פותחין בו חלונות לראות את נגעו: 
+
+
+Mishnah 4
+
+אמר במראות נגעים לכל מראה עיני הכהן. ולא נתחייב שיתפשט גופו ואיבריו עד שיראה שם הנגע או בשר חי אבל כאשר יהיה ערום ועומד לפני הכהן הנה כל מקום שיראה ממנו והוא על המצב המתואר והוא אשר יטמא בנגעים. והתחיל לבאר המצב ואומר שהאיש יעמוד כמו שיהיה חורש והוא אשר יקרא עודר או כחובט זתים והוא יקרא מוסק והנה כל מה שיראה ממנו והוא על אלה שני המצבים יתטמא בנגעים. והאשה תהיה ערומה ותשב על הארץ תתפשט איבריה על דרך לישה או על דרך שתהיה מניקה את בנה ומצב שתהא אורגת תמשוך ידה הימנית עד שיגלה שחיה כי אי אפשר לאורגת שלא תמשוך ידה הימנית על זה השיעור ורבי יהודה אומר שהיא גם כן תשב על תכונת שתטווה פשתן ומושכת ידה השמאלית עד שיתגלה שחיה כי אי אפשר לטווה שלא תמשוך ידה השמאלית על זה ההשתנות ג"כ וכל מה שיראה מגוף האיש על ב' המצבים או מגוף האשה על אלו המצבים הוא אשר יובט בנגעים והוא אמרו יתברך (ויקרא י״ג:י״ב-י״ג) לכל מראה עיני הכהן וכן בעת התגלחת נאמר בו (שם יד) וגלח את [כל] שערו שהוא ג"כ לא יתחייב שיתגלח מה שלא יראה מגופו כאשר הוא על אלו המצבים: 
+
+
+Mishnah 5
+
+כבר התבאר בבכורות (דף לז.) המומין כאשר יתחדשו בבכור יאכל במומו ולא יהיה קרב והתבארו כל התנאים בזה. ואין הלכה כר' יהודה ולא כר' מאיר: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+הכל. ואפי' עבדים ואפי' קטן בן יומו מיטמא בנגעים ואתה תמצא לשון התורה בכל הנגעים (ויקרא י״ג:מ״ד) והסגירו הכהן טמא יטמאנו הכהן (שם) וטהרו הכהן (שם) ושם חתוך הדין בהסגר ובהחלט ובפטור לכהן ודע שהכהן החלל פסול לראות את הנגעים לאמרו (שם) או לאחד מבניו הכהנים וידוע שבני אהרן כהנים אמנם רצה בו שיהיו בכהונתם להוציא חללים ואמרו (שם) וראהו הכהן רמז שלא יראה בלתי נגע אחד וכאשר ראה אותו ודן בו במה שדן ישוב ויראה נגע אחר וכן אם היו שני נגעים באיש אחד לא יראה אותן יחד לאמרו יתברך וראה הכהן את הנגע:  
+ואמרו בתחלה ובסוף שבוע ענינו שאלו הדינים כולן לא יהיו נאותים אלא בתחלה מה שיעמיד לפני הכהן שהוא אז יפטור או יסגיר או יחליט או בסוף שבוע או סוף שבוע הראשון או סוף השני אם היה ממי שמחייבהו הסגר שני אולם אם יסגיר או יחליט או יפטור קודם שלמות השבוע או אחריו הנה אין דרך אל זה לפי שהפסוק אמנם שפט שיהיה הראיה בתחלת הענין או בסוף השבועות:  
+ואמרו אין מסגירין את המוחלט ירצה בו שהוא כאשר התחדש לו הנגע ימצא בו הסגר בתוך ימי חלוטו לא יסגירו כי אסור זה לאמרו לא יסגירנו כי טמא הוא וכן אין מחליטין בתוך ימי החלט כאשר התחדש לו נגע אחר יתחייב להחליט ג"כ ולא יחליט מה שראוי להחליט בתוך ימי הסגר ולא יסגיר בתוך ימי הסגר בנגע אח' וכבר התבאר בספרי (יכול שיאמר לו) בעת אחת אם בתחלה אם בסוף שבוע הרי אתה מוסגר בזה ומוחלט בזה או מוחלט בזה ומוסגר בזה או אחר שיתחדש ענין א' מהדינים וכמו שראוי לנגע האחר לא ישוב וידון עליו במה שראוי לנגע השני והוא בתוך הסגרו של נגע ראשון או בתוך חלוטו:  
+ואמרו מסגיר ופוטר ענינו שהוא בתחלה או בסוף שבוע יאמר לו הרי אתה מוסגר בנגע זה ופטור מזה וכן ג"כ שיאמר לו הרי אתה מוחלט בנגע זה ופטור מזה וכבר התבאר בתוספתא שהכהן אשר יראה הנגע בתחלת הענין הוא אשר יראה אותו בסוף שבוע ראשון ובסוף שבוע שני והוא (אשר) בעצמו אשר יסגיר או יחליט או יפטור ואם מת הכהן הראשון רואהו כהן שני וכאשר ראה הכהן את הנגע והסגירו ומת הכהן הנה דין הפסיון כבר הוסר בזה לפי שהפסיון יודע בהיקש למה שקדם וכבר הקדמנו שלא יראה את הנגעים אלא מי שהרגיל בכל מיניהם כמו שביארו בתוספתא (פ"א) באמרם עד שיהא בקי בהן ובשמותיהן ובסיפרא להורות ביום הטמא וגו' אמרו מלמד שאינו רואה את הנגעים עד שיורנו רבו:  
+
+Mishnah 2
+
+אמר יתברך וצוה הכהן ופנו את הבית הנה כבר המתין הפסוק מדה מן הזמן עד שיפנה כל שבבית ואחר כך יראה וידון עליו אמרו בסיפרא אם ממתינים לו לדבר הרשות לא ימתינו לו לדבר מצוה ולזה חתן שהוא עוסק במצות פריה ורביה או האדם במועד אשר הוא מתעסק במצות הרגל ימתין עד שיעבור הרגל או החופה וכן בביתו ובבגדיו כאשר התחדש בהן צרעת לא יראה עד אחר הרגל או החופה כדי שלא יעצב באופן מאופני העצבון: 
+
+
+Mishnah 3
+
+אמרו בשני שבועו' רצה בו שהוא כאשר יעמידהו שבוע אחר שבוע נגע בקצת נגע עור בשר אשר יתחייב בהן זה לשון התורה והסגירו הכהן שבעת ימים שנית אולם אלו סימנים כלן בפסוק אומר ושער בנגע הפך לבן וטמא אותו אמר והנה פשתה המספחת בעור וטמאו הכהן אמר ומחית בשר חי בשאת צרעת נושנת היא ואם אינו מבואר בפסוק בבהרת מחית בשר חי אבל כל מה שהוא מבואר בבהרת הוא מחויב בשאת וכל מה שהוא בשאת הוא מחויב בבהרת כמו שביארנו בראש המסכת וכן בשאר מראות נגעים ויתבארו זה מזה שכל אחד מהד' מראות הוא לבן או שיתערב בו מעט אדמימות כמו שקדם בראש המסכת כאשר יהיה באיזה מראה מהן יתחדשו בגוף א' מאלו הג' דברים והוא שער לבן או מחיה או פסיון בעור הנה הוא טמא בין שיראה זה הסימן בתחלה או בסוף שבוע ראשון או בסוף שבוע שני או לאחר הפטור וכבר ביארנו שהפסיון לא יצוייר היותו בתחלה וביארנו ג"כ שהשני שבועות י"ג יום וזה שיום ז' של שבוע ראשון עולה לכאן ולכאן כמו שביארנו בפרק הראשון:  
+
+Mishnah 4
+
+הפסוק לא ידין בשחין ובמכוה כאשר התחדש בהן צרעת בהסגר שני ואמנם בא בהם ההסגר שבעה ימים לבד במה שיצטרך הסגר ואחר השבוע יחליט או יפטור ולא נזכר בהן מחיה ואמנם אמר בנגע השחין (ויקרא י״ג:כ״ב) ושערה הפך לבן ואמר בו גם כן (שם) ואם פשה תפשה בעור ואמר במכות אש (שם) והנה נהפך שער לבן בבהרת ואמר בו ג"כ (שם) ואם פשה תפשה בעור ולא יצטרך שאשוב בכל מקום לפרש שהפסיון אי אפשר אלא אחר זמן לא פחות משבוע כמו שהשרשנו: 
+
+
+Mishnah 5
+
+נתקים הם נגעי הראש והוא אשר אמר יתברך בהם (שם) נתק הוא וזכר בו ג"כ (שם:) והסגירו שבעת ימים שנית וזכר בסי' הטומאה (שם) ובו שער צהוב דק ואמר בו ג"כ (שם) והנה פשה הנגע בעור: 
+
+
+Mishnah 6
+
+ירצה בזה הנגעים אשר יתחדשו בקרחת ובגבחת אמר הש"י בהן (שם) כמראה צרעת עור בשר הנה כמו שצרעת עור בשר תטמא במחיה ובפסיון ובשני שבועות כן גם כן זאת הצרעת אשר יהיה בקרחת ובגבחת ולא יצויר בכאן שער לבן לפי שהקרחת וגבחת הוא מקום שאין בו שער: 
+
+
+Mishnah 7
+
+אמר בנגעי בגדים (שם) ירקרק או אדמדם ואמר גם כן (שם) כי פשה הנגע בבגד והסגירו (הכהן) ז' ימים שנית: 
+
+
+Mishnah 8
+
+אמר בנגעי בתים (שם יד) שקערורות ירקרקות או אדמדמות ואמר בהן ג"כ (שם) והנה פשה הנגע בקירות הבית אולם השלשה שבועות הנה אין בו פסוק מבואר אבל הוא מן הפסוק והפי' [המקובל] וזה שהוא אמר (שם) והסגיר את הבית שבעת ימים אחר כך צוה שאם ימצא הנגע בתוספת שיקלוף אלו האבנים ויסיר הטיט ויטוח הבית פעם שנית והוא אמרו (שם) ועפר אחר יקח וטח את הבית עוד בא הפסוק אחר זה ואמר ובא הכהן וראה והנה פשה הנגע בבית ובאה הקבלה שזה הפסוק לא בא בצרעת שתשוב בבית אחר הטיח לפי שהוא אז לא יצטרך לפסיון אבל כאשר יראה בה צרעת יהרוס הבית והוא אמרו צרעת ממארת (האמורה) לג"ש מה צרעת ממארת האמורה בבגדים יטמא את החוזר אע"פ שאינו פושה אף צרעת ממארת האמורה בבתים יטמא את החוזר אף על פי שאינו פושה ואמנם בא זה הפסוק אשר אמר והנה פשה הנגע בבית [בעומד בראשון ופשה בשני] וזה שהצרעת כאשר תראה בבית ועמדה שבעת ימים ולא פשתה עוד תעמוד שבעת ימים שנית ונוסף הנה הוא אז יקלוף האבנים ויבנה באבנים אחרים ויטיח הבית ותעמוד שבוע שלישי ואם (פשה) [חזר] הנגע אחר זה יהרס (הבית וע"ז בא והנה פשה הנגע בבית) והנה אוסיף לך ביאור במקומו בזו המסכתא הנה כבר התבאר לך שאין אצלנו הסגר בכל מיני הנגעים פחות משבוע אחד והן שחין והמכוה ולא יותר על ג' שבועות והן נגעי בתים וכבר התבאר לך שכל מיני הנגעים ו' מינים נגעי עור בשר ונגעי שחין ומכוה ונגעי ראש וזקן ונגעי קרחת וגבחת ונגעי בגדים ונגעי בתים ושכל מין מהם כאשר יראה יטמא וסימן אחד יכלול כולם והוא הפסיון כאשר יראה יטמא שהוא לא יהיה כ"א אחד שבוע אחד ומעלה וזה כולו מבואר: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בעבור שזכר במה שקדם הסימנין אשר יהיה בהן הטומאה התחיל בספור הדינים אשר יוסדו בכל א' ואמר ששער לבן יותר חזק מהפסיון בדברים והפסיון יותר חזק ממנו בדברים אחרים וזה ששער לבן יטמא בתחלה כמה שקדם ולא יהיה פסיון כ"א אחר שבוע כמו שקדם ושער לבן יטמא בכל מראה לובן ואין זה בפסיון כי כאשר היה נגע צרעת בעור הבשר ופשה בעור והיה זה התוספת לבן אבל לובן חלוש למטה מקרום ביצה הנה הוא טהור והוא אמרו (שם יג) בהק הוא פרח בעור טהור הוא יכול לא יטמא משום בהק אבל יטמא משום פסיון תלמוד לומר פרח בעור טהור הוא הנה כבר תמצא בפסיון מראה לובן ולא יטמא וכן שער לבן לא יהיה לעולם סימן טהרה והפסיון כבר יהיה סימן טהרה כאשר כולל הגוף כולו ונתרבה בו והוא אמרו (שם) כולו הפך לבן טהור הוא והפסיון ג"כ חומרא יותר משער לבן וזה ששער לבן יש לו שיעור והוא שני שערות לא פחות מזה והפסיון בכל שהוא ושער לבן לא יטמא עד שיהיה בתוך הנגע כמו שיתבאר והפסיון אמנם הוא חוץ מן הנגע אשר יראה תחלה והפסיון סימן טומאה בכל המינים ושער לבן הוא סימן טומאה לבד בנגעי עור ובנגעי שחין ומכוה: 
+
+
+Mishnah 2
+
+כבר זכרנו שהמחיה לא תטמא מן הצד כ"א בתוך הנגע כמו שהתבאר וששיעורו אינו פחות מארבע שערות והוא סימן טומאה בנגעים לבד בנגעי עור בשר ובנגעי קרחת וגבחת והמחיה באיזה מראה שיהיה זה הבשר החי הוא טמא ואין זה בפסיון וכאשר הבנת מה שקדם ובהלכה אשר לפני זאת יתבאר לך כל מה שאמרנו: 
+
+
+Mishnah 3
+
+כבר קדם לך ששער לבן סימן טומאה בשחין ובמכוה ואין בשחין ומכוה בשר חי לפי שזה העור כבר נשתנה לפי שהוא מכח נגע כמו שיתבאר אחר זה: 
+
+במבוצר ושלא במבוצר. ר"ל ששער לבן בין שהי' בהיקף הבהרת בצדדין בין שיהיה נראה בתוך הנגע ואין המחיה כן אבל מתנאיה שיהיה תוך הנגע נראה בה ולא מן הצד ושתהיה מחוברת לא שיהי' חלוק בשר חי חלק במקום אחד וחלק במקום אחר ובין שני החלקים כעדשה ואע"פ שהיו שני החלקים בתוך הנגע והמחיה ג"כ סימן טומאה בקרחת ובגבחת ואין שם שער כלל. וענין אמרו הפוכה ושלא הפוכה כמו שאבאר לך וזה ששער לבן לא יהיה סימן טומאה כאשר קדם לנגע כמו שיתלבן לובן השער והגוף בזולת צרעת ואחר זה התחדש נגע צרעת בזה המקום שהוא אז אינו סימן טומאה אם לא שקדם הצרעת והוא אשר תשנה השער ותחזירהו לבן אמר והיא הפכה שער לבן והנה יתבאר זה במה שאחר זה תכלית הביאור אולם המחיה אינה כן אבל כאשר התחדש נגע עגול במקום מהגוף ונשאר בתוכו בשר חי הנה היא מחיה שאינה הפוכה וכאשר יתחדש נגע בגוף והלבין המקום ואחר זה נהפך בתוך זה הנגע חלק ושב בשר חי הוא מחיה הפוכה וכולן סימן טומאה וההופך כולו לבן כאשר נשאר בו מחית בשר חי הנה הוא טמא עד שתהיה המחיה נעדרת ושער לבן לא יזיקהו וכבר התבאר שהמחיה מטמאה בכל מראה אולם השער הוא במראה הלובן לבד חזק או חלוש: 
+
+
+Mishnah 4
+
+אמר יתברך (ויקרא י״ג:ג׳) ושער בנגע הפך לבן שיהיה לבניות השער ממה שימשך לנגע כדי לקרוץ בזוג מהם מה שיוכל ללוקטו במספרים ובאה הקבלה (נדה דף נב:) מיעוט שער שתים וכבר הודעתיך שכל נגע שיהיה פחות מכגריס הוא טהור וכאשר היתה הבהרת כגריס מצומצם ובה שער שחור ושער לבן הנה הוא יטמא לפי ששיעור הנקב אשר יצא ממנו השער מעט מזער ואין לו שיעור מוחש עד שימעט השיעור והלכה כר' מאיר באמרו שהלבניות בכל שהוא אמנם שיעור השתי שערות בכללם ר"ל לבנותם ושחרותם או שיהיו השערות כולן לבנים הנה יצטרך שתהיה ארכם כדי שתהא ניטלת בזוג כמו שיתבאר בששי מנדה: 
+
+
+Mishnah 5
+
+זה מבואר ומובן ואשר ראוי שתשמרהו תמיד ולא אצטרך לכפלו שבכל מקום שאומר בהרת הוא על צד המשל ואין הפרש בכל הדינים בין הבהרת ובין השאר ח' מראים ד' בחלוק וד' בפתוך אשר קדם תארם ודע זה: 
+
+
+Mishnah 6
+
+כבר קדם ששער לבן לבדו סימן טומאה וכן המחיה. וכאשר היתה הבהרת כגריס ובה מחיה כעדשה נוספת על שיעור הגריס ושער לבן בתוך המחיה עוד הוסרה המחיה ונשאר שער לבן בתוך הבהרת אומר ר"ש שהוא אז אינו סימן טומאה לפי שזה השער לבן אין לבהרת שלא הפכתו הבהרת למראה לבן לפי שבשר החי יראה צמיחתו והשם אמר (ויקרא י״ג:י׳) והיא הפכה שער לבן עד שתהיה היא אשר שינתה השער וחכ"א שמאז שיהיה שער לבן בתוך הנגע הנה הוא טמא שאמר ושער בנגע הפך לבן ואמר והיא הפכה שער לבן כדי שיתקדם שער לבן לנגע כמו שיתבאר וכן כאשר יהי' קיבוץ הבהרת עם המחיה כגריס ושער לבן בבהרת אשר הוא פחות מכגריס והוסרה המחיה ונשאר המקום כולו לבן והוא בהרת כגריס אמר ר"ש שזה השער לבן לא הפכתו הבהרת כגריס לפי שאצל מה שיהיה זה השער לבן פחות מכגריס היתה הבהרת והוא כבר אמר והיא הפכה שער לבן ואין הלכה כר"ש בשני המאמרים:  
+
+Mishnah 7
+
+הלכה. הבהרת בסוף השבוע אשר הוא מוסגר עוד שב כשיעור אשר היה ולא נאמר שזה פסיון הוא וכבר נוסף לפי מה שהוא שהקיש הפסיון אמנם הוא לפי מה שהיה בתחלת השבוע ולזה אמר הרי היא כמות שהיתה ואם חזרה ג"כ אחר שנעדרה הבהרת לגמרי ושפט עליו שהוא טהור תראה בתחלה. ולא נקיש אל הראשונה ונחשוב זה פסיון כי כבר הוסר האום כולו והדבר המתחדש הוא נגע אחר אולם אם נשאר ממנו מעט ונוסף אחר ששפט עליו שהוא טהור הנה הוא טמא מוחלט ממה שקדם לך בפרק אשר לפני זה שהפסיון סימן טומאה אחר הפטור בכל מיני הששה נגעים. וכן אם יתחזק לובן הנגע או חסר הנה הוא כמו שהיה תחלה ובתנאי שלא יהיה פחות לובן מקרום ביצה אשר הוא סוף מראות נגעים הד' ואם חסר שיעור הנגע ממה שהיה עוד נוסף כמו מה שחסר וחזר אל השיעור אשר היה ר"ע חושב שזה כולו פסיון ואז יטמא שהנגע כבר נמשך בגוף וחכ"א שאין זה פסיון לפי שהוא בסוף השבוע או אחר הפטור כמו שהיה תחלה ולא נחוש במה שהתחדש הדבר באמצע בזמן מן התוספת והחסרון והלכה כחכמים: 
+
+
+Mishnah 8
+
+שרש שני הדעות שר"ע סבר כי כאשר הגיע תוספת על איזה פנים שיהיה הנה הוא פסיון וחכ"א שהפסיון הוא שיוסיף על הנגע אשר היה תחלה וכאשר הלך מן האום כחצי גריס הנה הוא לא ישאר נגע שלם ואפי' היה אשר נשאר מן האום עם הפסיון יותר מכגריס הנה הוא טהור ואין הלכה כר"ע: 
+
+
+Mishnah 9
+
+ענין תראה בתחלה שיסגיר ז' ימים כמו אם באתה קודם שתקדם ראייתה ואין הלכה כר"ע: 
+
+
+Mishnah 10
+
+רבי עקיבא מטמא מצד הפסיון ולזה הוא אצלו טמא איך שיהיה השער לבן או המחיה [ועל דעת חכמים יסתכל הכהן בשער לבן ובמחי'] ואם היה בשיעור המתואר ועל התואר הקודם זכרו הנה יהיה טמא לפי ששער לבן ומחיה מטמאים בתחלה לדברי הכל לפי מה שקדם ביאורו והלכה כחכמים: 
+
+
+Mishnah 11
+
+כבר הודעתיך שהשתי שערות צריך שיתלבנו בנגעי (בגדים) ולא יסגיר באלו עד שיראה מה שיתחדש ממה שיחייב פטור או החלט וכבר הגדתי לך השרש הזה כלו והוא אמרו מפני שאמרו אם בהרת קדמה לשער לבן טמא וכבר הודעתיך שראיה זו כולו והיא הפכה שער לבן עד שתהיה הבהרת היא אשר שנתה השתי שערות ואם לא יתחדשו אלו השתי שערות אלא אחר שלימות הבהרת כגריס הנה הוא טמא. ופי' קיהה מניעת זה הדעת והריחוק ממנו והוא מאמרו תקהינה שיניו ונקרא ענין הבוסר בזה השם להיותו מרחיק האדם מלעיסה ואמרו מאי קיהה (נדה דף יט.) קיהה וטהר ר"ל הרחיק זה הדעת וטיהר את הספק ואין הלכה כר' יהושע:  
+
+Chapter 5
+
+
+
+Mishnah 1
+
+חוץ מזה. ירמז אל הספק הקודם והוא אם בהרת קדמה לשער לבן או שער לבן קדם לבהרת וזה ספק השני אשר זכר לפי שלא התאמת שזו הבהרת אשר היתה כגריס נוספה עד שהיתה כסלע אבל היה טמא בפסיון ולא אמרנו ג"כ שזאת הבהרת הראשונה כבר הוסרה וזו אשר נראית עתה היא אחרת גדולה ממנה התחדשה במקומה היה הדין שתראה בתחלה לפי מה שקדם בפ' אשר לפני זה וכאשר נפל הספק הנה אלו שני האישי' לבד יטמאו בנגעי' [מספק]: 
+
+
+Mishnah 2
+
+השרש אשר יתבאר בו והוא שמצורע כאשר הוחלט באחד מסימני טומאה והוסר זה הסימן אשר הוחלט בו ושב סימן טומאה אחר הנה הוא טמא שסימן טומאה נשאר בו ולא יטהר עד שיסורו סימני טומאה כולן לאומרו (ויקרא י״ד:ג׳) והנה נרפא נגע צרעת מן הצרוע ולשון ספרא נרפא שהלך לו נגעו נגע שהלך לו שער לבן הצרעת שהלכה לה מחיה ואמר כי כאשר החליטו בשער לבן והלך שער לבן וחזר שער לבן אחר או הלך שער לבן בכלל ונולדה בו מחיה או הלך שער לבן לגמרי ונולד לו פסיון וזהו ענין אמרו וכן במחיה ובפסיון הנה אין הבדל בין היות זה החלט אשר החליט בשער לבן או יהי' בתחלה או בסוף שבוע ראשון או בסוף שבוע שני או יהיה לאחר הפטור מאשר הוחלט הנה הוא טמא כל עוד שתמצא בו סימן טומאה והוא אמרו הרי היא כמות שהיתה וכן אם החליטו במחיה ונעדרה המחיה ונתחדשה אחר זה מחי' אחרת או נעדרה המחי' לגמרי ונתחדש פסיון או שער לבן הנה הוא טמא כמו שהיה בין שהיה החלט במחיה ההיא בתחלה או בסוף שבוע ראשון או בסוף שבוע שני או לאחר הפטור וכן כאשר החליטו בפסיון אשר אי אפשר זה זולת בסוף שבוע ראשון או בסוף שבוע שני או לאחר הפטור עוד הוסר זה הפסיון וחודש שער לבן הנה הוא טמא ולזה א) יאמר בזה ההיקש שהוסר הפסיון וחודשה המחיה לפי שלא כאשר הוסר הפסיון וחודשה המחיה בתוך האום יהיה טמא לפי שכבר אפשר להסרת הפסיון וחידוש המחיה שיתמעט הנגע מכגריס ויהיה טהור לפי מה שיתבאר בפרק שאחר זה: 
+
+
+Mishnah 3
+
+כבר הודעתיך השרש הזה והוא אמרו ית' (ויקרא י״ג:י׳) והיא הפכה שער לבן שהפכתו הבהרת ואמר עקביא בן מהללאל שהכונה שישנה זה השער לבן כדין הבהרת וכאשר השתנה הבהרת והוסרה ובאה שנית הנה הוא טמא לפי שזה השער לבן אשר בזאת הבהרת בהרת גם כן היתה ונשתנה וחכמים אומרים שהכונה שישנה זה השער לבן אשר בזאת הבהרת ועד שתהא זאת הבהרת בעינה היא אשר נשתנה לא זולתה והוא אמרו בספרא והיא הפכה שהפכתו היא לא שהפכתו חבירתה ורבי עקיבא יקח מן הזמן באור כמו שתראה ואמנם יקרא זה שער פקודה על דמיון היות הבהרת הפקידה אותו במקומו והלכה לה עד שתחזור ותמצא אותו והלכה כחכמים: 
+
+
+Mishnah 4
+
+אם היתה זאת הבהרת אשר נפל בה הספק בעור הבשר ונפל זה הספק בסוף שבוע ראשון הנה השנים מוסגרין בהכרח לפי שכאשר היה בו כסלע ונשאר כסלע יצטרך הסגר שבוע שני לפי שהעומד בראשון יסגיר בשני כמו שביאר הכתוב (שם) והסגירו שבעת ימים שנית ואם נפל זה הספק בסוף השבוע שני הנה אז יהיו שניהם טהורים כמו שבא הכתוב בעומד בשני (שם) וטהרו הכהן אבל אמר בכאן שניהם טהורין ואפילו בשבוע ראשון אשר כל אחד מהם טמא ממה נפשך לפי שהוא אם מוסגר או מוחלט כמו שהתבאר וסבת זה היותו לא יתאמת אם זה הנגע אשר בזה להסגיר או להחליט וכן אילו היו השתי בהרות באיש אחד אשר הוא ג"כ טמא ממה נפשך אם לא תאמת הנגע אשר שפט עליו בטומאה בעבורו הנה הוא טהור לאמרו וטמא אותו מלת אותו שב על הנגע והוא אמרו את הודאי מטמא אבל אינו מטמא את הספק ור' עקיבא יאמר מכל מקום כבר פשה הנגע ואין הלכה כרבי עקיבא: 
+
+
+Mishnah 5
+
+ידוע שכאשר סר הפסיון אשר הוחלט בו שהוא טהור וכאשר הוחלטו שניהם בפסיון אשר הותקו בהם יחד ואחר זה שב בזה כסלע ובזה כסלע לו אמרנו אשר היה תחלת בהרתו כסלע היה טהור לפי שהלך הפסיון וכאשר נפל הספק שניהם טמאין לפי שכבר הוחלטו ומספק לא יצא מחזקתו והוא אמרם וטהרו את הודאי מטהר ואינו מטהר את הספק וכאשר שב בזה כגריס ובזה כגריס הנה כבר התאמת בודאי שהלך הפסיון משניהם אשר בו הוחלטו ולזה שניהם טהורים: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+גריס הוא חצי גרעין פול וקלקי מיוחס אל מקום שהיה פול זה המקום גדול. עוד התנה וביאר עד שיהיה הנגע מרובע שאם היה מצומצם על זה השיעור הנה יטמא על אי זו תמונה שתהיה וכן המחיה אשר שיעורה כעדשה ובתנאי שתהיה מרובעת גם כן כמו שזכרנו וכבר ביארנו זה בתוספתא במקואות אמנם נתנה הרבוע בה כאשר היתה עדשה מצומצמת עד שתהיה העדשה בו כמו עגולה ברבוע שלמות צלעות המקיף זאת העגולה אולם כאשר נוספת המחיה על זה השיעור עד שיהא מרובע כעדשה ישקע בתוכה הנה היא תטמא על איזה פנים שתהיה ושמור אלו השרשי' ואמר יתברך בשאת (ויקרא י״ג:י׳) והיא הפכה שער לבן ומחית בשר חי בשאת ואמר בספרא יכול לא תהיה טמאה עד שיהא בה שער לבן ומחיה ת"ל (שם) צרעת נושנת היא היא טמאה ואינה צריכה דבר אחר עמה הנה התבאר שהיא תטמא באחד מהם כמו שהקדמנו פעמים ואמנם אמרו בשר חי ושער לבן ליתן לנו השיעורים שהיא לא תהיה נגע עד שיהיה בה כדי לקבל שער לבן ומחיה וכבר אמרנו שהפחות שיהיו שנים באמרו שער לבן פחות מה שיהיו שני שערות ומאשר   אמר בשר חי ושער לבן ולא אמר בבשר החי שיעור הנה יצטרך שיהיה הבשר החי צמיחת השתי שערות ובעבור זאת אמר שרוחב זה הנגע יהיה צמיחת ד' שערות להיות אפשר בה בשר חי בצמיחת שתי שערות ושער לבן בשתי שערות הנשארות אבל לאמרו בשר חי בשאת התחייב שיהיה הבשר החי ממוצע בנגע לא שיהיה מצדו לפי מה שהתבאר שהמחיה אמנם היא סימן טומאה כאשר היתה מבוצרת בתוך הנגע לא שתהיה מן הצד שיהיה על זה רחב הנגע צמיחת שתי שערות עד שיהיה אפשר להיות באמצעו מחיה צמיחת שתי שערות וישאר צמיחת שתי שערות מימין המחיה ושתי שערות משמאל המחיה וכאשר היה הנגע מרובע יהיה שיעורו צמיחת ל"ו שערות והוא כגריס הקלקי לפי שרחבו ו' בארך ו' ויהיה ג"כ ארך ג' עדשים ברוחב ג' עדשים לפי שהעדשה אורכה צמיחת שתי שערות ורחבה צמיחת שתי שערות ר"ל המרובע המקיף כעדשה אשר הוא שיעור המחיה כמו שקדם וכלל אומר לך שהשיעור הלכה למשה מסיני ורמיזות רמז בו הפסוק וכבר כפלנו אלו השרשים ב' פעמים וכבר הודעתיך שאמרו צרעת צרעת לג"ש לפי שכל נגע צרעת לא יהיה שיעורה פחות מזה והוא אמרם בנין אב לכל הצרעת שיהיו כגריס: 
+
+
+Mishnah 2
+
+זה מבואר על השרשים אשר הקדמנו והוא שהבהרת אמנם תטמא כאשר היתה כגריס ולמעלה והמחיה מכעדשה ולמעלה וכאשר נתמעטה המחיה מכעדשה הרי כבר טהר לפי שסר סימן הטומאה וכן כאשר רבתה המחיה טהור לפי שבהרת נתמעטה מכגריס לפי שכן הונחה הבהרת כגריס מצומצם ולזה לא תטמא אלא בכעדשה מצומצמת: 
+
+
+Mishnah 3
+
+כאשר רבתה הבהרת הנה הוא טמאה מדרך הפסיון וכאשר נתמעטה המחיה סבר ר"מ שזה ג"כ פסיון לפי שבהרת כבר נמשכה בבשר חי אשר היה בתוכה וחכמים אומרים שהפסיון אמנם יהיה חוץ לנגע לפי שאם יפשה לתוך המחיה שבתוכה [טהורה] וראיית זה אמר נגע הנתק הקיש נגע לנתק מה נתק אינו פושה לתוכו כמו שיתבאר אף הנגע אינו פושה לתוכו: 
+
+ואמר רבתה המחיה טמאה הוא שתהיה כעדשה לבד אמנם אם נוספת על זה הנה היא טהור' כמו שקדם בהלכה אשר לפני זה והלכה כחכמים: 
+
+
+Mishnah 4
+
+שלא יתמעטו מכשיעור. שלא תשוב להיות הבהרת פחות מכגריס ולא תשוב המחיה פחותה מכעדשה ושורש זה הענין כאשר אבארהו לך עתה וזה כי כאשר היתה בהרת גדולה רצה לומר יתירה מכגריס ובתוכה מחיה גדולה אם היתה תוספת הבהרת על המחי' שיעור צמיחת שתי שערות מכל צד ומעלה הנה היא טמאה ואם היתה פחותה מזה הנה היא טהורה לפי שבהרת נתמעטה במחיה לפי מה שקדם וזה מבואר כאשר הבנת כל מה שביארנו בזה הפרק: 
+
+
+Mishnah 5
+
+זה המין אשר יסכים בו והוא שתהיה בהרת בתוכו בשר חי ובתוך הבשר חי בהרת שנית על זאת הצורה הנה יהיה בשר חי בתוך הבהרת החיצונה היה מוחלט בחיצונה אולם בבהרת הפנימית הנה הוא מוסגר מתחלתו עד שיראה אם יתחדש בו סימן טומאה ויהא טמא או ישאר על ענינו ויהיה פטור מזאת הבהרת ור' יוסי אומר שזאת המחיה אשר על זה התואר אינה מחיה ובתוך זאת המחיה בהרת ולא תהיה המחיה סימן טומאה עד שתהיה כולה בשר חי ולא יהיה בתוכה דבר. עוד אמר שאם נעדר הבשר החי לא תהיה דבר בין שתי הבהרות ותחזור בהרת אחת ורבן גמליאל אומר נעיין אם היתה הבהרת הפנימית היא אשר נתרבתה בה הנה היא טמאה בפנימית לפי שהיא פשתה בעור והחיצונה טהורה לפי שהלכה המחיה או נתמעטה מכשיעור אם נשאר ממנה פחות מרוחב שתי שערות ואם היתה הבהרת החיצונה היא אשר נתרבתה בבשר החי אשר בתוכה ומיעטה המחיה או נעדרה בכללה הנה החיצונה טהורה שהפשיון לא יהיה למחיה שבתוך הנגע כמו שקדם אמרם שאין הנגע פושה לתוכה ורבי עקיבא אומר כמו שלא נחשוב זה הפסיון למחיה שבתוכה ולזה החיצונה טהורה כן לא נחשבה פסיון למחיה שבתוך חבירתה ולזה כאשר נמשכה הפנימית למחיה שבתוך הבהרת החיצונה אינו פסיון ואין הלכה כר"י והלכה כר"ע: 
+
+
+Mishnah 6
+
+כעדשה. מבואר ענינו מכוונת השיעור כמו אמרם בש"ס מצומצם כאילו הוא לקח (שוה כעדשה) [עדשה בצומצים] ושם אותו שם ואין הלכה כר"ש אלא הפסיון בבשר אשר בין שתי הבהרות לפי הצורה הקודמת בפנים ואף על פי שיהיה זה הבשר בעל רוחב גדול ואם היה זה הדבר המותר בין שתי בהרות בהק פחות מכעדשה הנה הפנימית כאשר נמשכה בה וחזר לזה הבהק מראה מד' מראות הנה הוא פסיון לפי שהבהרת פושה לבהק ולא יטעך אמרם בספרא צרעת הוא (ויקרא יג) פרט לשפשתה לבהק לפי שענין זה המאמר שיהיה הפסיון מראה הבהק וכל המאמר הנאמר שם מורה על זה. ואשוב על שלימות ביאור ההלכה אולם החיצונה הנה היא לא פשתה לתוכה ותראה בפחות מכעדשה לפי שאם היתה כעדשה הנה היא מחיה לפי שכבר קדם לך שהמחיה מטמאה בכל מראה:  
+
+Mishnah 7
+
+אמר ה' בנגעים (ויקרא יג) וראהו הכהן וטמא אותו ובאה הקבלה שיהא רואהו כאחת שאם היתה בהרת בחוטמו ושופע הילך והילך בראש אצבעו ושופע הילך והילך אינו טמא מכאן אמרו כ"ד ראשי איברים אינן מטמאין משום מחיה וענין זה המאמר שהנגע יצטרך שיהיה בא בשטח א' עד שיכללהו הכהן כלו בעיון א' וכאשר היה הנגע בא' מאלו הקצוות ומחיה בקצה האבר הנה יתחלף בשני שטחים להיות אלו הקצוות כדמות עגול ולזה אם היה נגע אחד על אחד מאלו האברים ומחיה בקצתו הנה הוא לא יטמא ואע"פ שהמחיה בתוך הנגע שלא יראה הנגע בכללו וגם המחיה בשטח אחד:  
+ויבלות ידועות:  
+ודלדולין. הבשר הנמשך כמו המורסות הרכות:  
+ וראש הגווייה. ראש האמה והוא ימנה ראשי אזנים באחד וכן ראשי הדדין ואין הלכה לא כרבי יהודה ולא כרבי אלעזר:  
+
+Mishnah 8
+
+אמר ה' במראות נגעים (שם) עור בשר ר"ל הבהרת ומה שלמטה הימנה והיה בעור בשרו ולזה לא יהיה תוך העין ותוך האזן ותוך הפה ותוך החוטם ובקמטים והם אלו בשר הצואר ולא בבית השחי והם השחיים וכן הרגל והוא קערורית הרגל והצפרנים לפי שאלו כולן אינן עור בשר נראה לעין וכן הראש והזקן לא יטמאו בנגעי עור בשר ולשון ספרא יכול תהיה הבהרת מטמאה בראש ובזקן ת"ל (שם) נתק הוא צרעת הראש או הזקן הוא אין לראש ולזקן טומאה אלא טומאת נתקין בלבד והיא גרירת השער הטבעי וצמיחת השער צהוב שם כמו שיתבאר במקומו:  
+ושחין הוא הכאה בכל מה שיוכה באבן ועץ וברזל וזולת זה. מכוה הכאה באש או דבר שנתחמם באש כמו אבן וברזל חם ודומה:  
+וקדח. הנגע ההוה מליחה נשרפה בלהבה בגוף כמורסית והיציאות אשר ינקבו העור ויקרצוהו והוא נגזר מאמרו (דברים ל״ב:כ״ב) כי אש קדחה באפי ר"ל ההתלהבות ויקראו לאבר העלול מורד ואמרו עין שמרדה. וענין אמרו בכאן המורדין שתהיה הנגע לחה לא יקח הבשר קישוי ולא בישול אבל יהיה בשר לח ויכאיב אותו ולזה הושאל לו שם מורד שיזיק לו המשוש ולא יסתיר אותו לפי שאין לו עור והוא אמרו (ויקרא י״ג:י״ב) את כל עור הנגע עור הראוי לקבל נגע פרט לשחין המורד ולמכוה המורדת ולקדח המורד ואמרו אין מצטרפין בנגעים ר"ל כי כאשר היה הנגע קצתו בעור הבשר וקצתו באלו מקומות הנזכרים. ואין הנגע פושה לתוכן כי כאשר היה הנגע בצד אחד מאלו המקומות הנה הוא טהור כמו שביארנו בראש המסכתא וכן כאשר היה הדבר אשר בתוך הנגע אחד מאלו לא נחשוב אותה מחיה וכאשר נהפך כולו לבן ונשארו ממנו אלו המקומות על ענינו הנה הוא טהור למאמר השם את כל עור הנגע ואלו המקומות אינן ראויות. אם הוסר נגע הראש והזקן משרשו והיה קרחת בכלל מקום אחד הנה הוא אז יטמא בנגעים וזה לשון התורה (שם) וכי יהיה בקרחת או בגבחת וזה אמרו חזר הראש והזקן ונקרחו או כאשר התבשל זה הנגע והתחיל בקושי הנה הוא אז יטמא בנגעים וזה דין תורה והיה במקום השחין שאת לבנה והיתה מחית המכוה בהרת והוא אמרם ונעשה צרבת מאמרו צרבת השחין ר"ל רושם וסימן ואני אבאר לך במקומו' מזאת המס' (ראית) [צרבת] השחין והמכוה הנזכר בתור' שהיא אשר התחיל' להתרפא ולא הושלמה רפואתה ונתקשה בתכלית הקושי אבל עם היותה מטמאה בנגעים הנה היא לא תצטרף בנגעים אבל הוא כאשר הנגע משותף בין השחין והמכוה או בין ראש וזקן לא יתחבר וישלים השיעור מהן יחד אמר (שם) ובשר כי יהיה בו בעורו שחין ונרפא או בשר כי יהיה בו מכות אש מלמד שאין השחין והמכוה מצטרפין זה עם זה להיות הכתוב מבדילן וכאשר היה כחצי גריס בשחין וכחצי גריס במכוה אין מצטרפים וכן ראש וזקן ואמר בראש או בזקן מלמד שאין מצטרפים זה עם זה ואין הנגע פושה לתוכן ואע"פ שנצרבו בו כמו שביארנו ואמרו בספרא כשם שאין מצטרפים זה עם זה כן אין פושין מזה לזה:  
+ואמרו אין מטמאין משום מחיה כמו שביארנו והוא שיהא שחין או מכוה בתוך הבהרת ואע"פ שהוא נעשה צרבת הנה לא נחשוב אותו מחיה אבל מעכב את ההופך כולו לבן לפי שהוא ראוי לנגעים ר"ל קרחת וגבחת ושחין ומכוה שנצרבו כמו שביארנו וכבר אמרנו שכל מה שהוא ראוי לנגעים מעכב כאשר נהפך כלו לבן וכסתה הצרעת את כל עור הנגע עור הראוי לנגע והראש והזקן שלא העלו שער קודם שיצמח בהן שער אולם בזקן הנה זה ידוע ובראש לפי שהוא כבר יולד למעלה משער הראש ויצמח אחר זה או לא יצמח:  
+והדלדולים שבראש ושבזקן כאשר יתלו מהן יבלת ומורסה (רבה) [רכה] ומראה דמות הבשר בלתי שער עליה ובלתי ספק (הנה) שדיניהן כדין עור הבשר שמטמא בנגעי עור בשר ומעכב את ההופך כלו לבן:  
+
+Chapter 7
+
+
+
+Mishnah 1
+
+אמר יתברך אדם כי יהיה בעור בשרו מן הדבור ואילך לאומרו יהיה בלשון עתיד: 
+
+בקמט ונגלה. שהאדם כאשר היה שמן הגוף עוד נכחש בשרו ונתגלו ממנו הנגעים אשר היו נסתרים וכבר ביארנו במה שקדמנו שראש והזקן כאשר היו בלתי שער אולם אם לא יצמח שער כלל הנה היא תטמא בנגעי קרחת וגבחת והשחין והמכוה והקדח כאשר היתה לחה והיא אשר תקרא מורסא כמו שביארנו שהיא אז לא תטמא במין ממיני הנגעים וכאשר נעשו צרבת שהתחיל בקושי הנה אז תטמא בסימני שחין ומכוה כמו שקדם וכאשר (חיו והוא) נתרפאו רפואה שלימה ר"ל השחין והמכוה הנה הם יחזרו כעור הבשר ויטמאו בסימני עור בשר והוא ענין אמרו וחיו ואני אבאר זה כולו במה שאחר זה ואמר עד שלא נעשו צרבת ענינו שהתחדש הנגע בו בהיותו כדין עור הבשר קודם שיתפשט בעור ותהיה בהרת טמאה בלי ספק ואחר זה נולד צרבת אשר טהר זאת הנגע אשר היה בעור הבשר בחדוש השחין או המכוה בה כמו שהתבאר בסוף הפרק הראשון מזאת המסכת עוד חיו השחין והמכוה ר"ל שחזרו לדין עור הבשר וחזר זה הנגע טמא וחכמים מטהרין לפי שהם אומרים מאשר נדחה ואמנם יטמא הנגע כאשר לא יחדש לו מה שיחייב דחייתו ויציאתו ממה שיהיה נגע מאשר טהור בגוף עד עתה והלכה כחכמים: 
+
+
+Mishnah 2
+
+זה המאמר דבק באשר לפניו וזה שזאת הבהרת אשר מנה ואמר שהן טהורין מפני זמן מה או ענין מה כאשר משתנה מראיה והתחזק לבנות' או החסיר אחר זה הזמן או אחר הסרת הענין כמו שישתנה מראה הבהרת אשר היתה בה והוא עובד כוכבים או קודם מתן תורה אחר הכנסו באמונה או אחר נתינת התורה או שנשתנה מראה הבהרת אשר היה בקמט אחר שנגלה ראב"ע אומר שהוא טהור כאשר הגיע לנגע טהור ור"א חסמא אומר שהיא כאשר התחזקה לבנותה אז יהיה טמא ונאמר שהנגע אשר התחיל חדושה ור"ע אומר תראה כתחלה: 
+
+ואמרו הנה כסיד ההיכל וכצמר לבן אין הכונה בזה שהיא תהיה כסיד ההיכל ותחסר לבנותה ותחזור כצמר לבן או לפי שכבר ביארנו בראש המס' שצמר לבן אצל חכמים יותר חזק הלובן מסיד ההיכל וביארנו ענין זה ואמנם ירצה בזה שהבהרת עזה אשר היה מראה כשלג חזרה למראה סיד ההיכל או מראה השאת אשר היא צמר לבן או כקרום ביצה וכאילו הוא יאמר שאין הפרש בין חזרת מראה חבירתה אשר היא שאת או מראה תולדתה או מראה תולדת חבירתה והוא אמרו ונעשית מספחת שאת או מספחת עזה וזה שהמראה אשר חלש לבנותה קרא השם מספחת והוא אמרו (ויקרא י״ג:ו׳) והנה כהה הנגע מספחת היא ובא אלינו הפירוש שאמרו בכאן כהה אינו רוצה בו שחסר לבנותה עד שחזרה יותר חלושה מקרום ביצה שהוא סוף מראות הנגעים לפי שכל מה שהוא פחות לובן מקרום ביצה הנה הוא בוהק כמו שכבר התבאר ואמנם ירצה בזה שהוא חסר ממה שהיה ולא יצא מד' מראות נגעי' והוא אמרם בספרא והנה כהה יכול למטה מד' מראות ת"ל הנגע אי הנגע יכול במראיו ת"ל כהה הא כיצד כהה מן הכהה לא למטה מד' מראות וכאילו הוא בזה הכלל ואמר בכאן נעשית המספחת שאת רוצה לומר ירד מלובן השאת והוא מראה אשר בין ראש מראה השלג עד ראש מראה השאת והבן זה והלכה כרבי עקיבא: 
+
+
+Mishnah 3
+
+כבר התבאר בג' מזאת המס' [מ"ג] שסימני טומא' בנגעי עור בשר שער לבן או מחיה או פסיון ובנגעי שחין ומכוה שער לבן או פסיון ובנגעי קרחת וגבחת אשר בו שני שבועות כמו שקדם והוא ההיקש בשאר נגעים וכוונת זאת ההלכה שהוא יחשוב לטמא או לטהר וקודם שידבר בזה ולא התעכב התחדש בנגע (חלוף) [חדוש] מה שהי' חושב שיאמר שהוא ישפוט כפי הענין האחרון ולא יאמר כמו שהיה חושב לפי שאם דינו שיחליט לא יוכל להסגיר לפי שאין מסגירין את המוחלט כמו שקדם זה בשאר הענינים: 
+
+
+Mishnah 4
+
+התולש סימני טומא' הוא שיסיר שער לבן או יחתוך המחיה והדומה לזה וכבר השרשנו בשלישי ממכות (דף יג:) שכל מקום שנאמר השמר פן ואל אינו אלא לא תעשה ואמר יתברך (דברים כ״ד:ח׳) השמר בנגע הצרעת הנה כל מי שיסיר נגעי צרעת מגופו או מגוף חבירו או מן הבגד ילקה מלקות. זה הענין עמידת הגדרים כמו שיתלה באיסור והיתר ויצטרכו בזה תנאי עמידת הגדרים כולן ר"ל עדי' והתראה והדיינין כמו שהתבאר במקומו אולם ענין הטומא' והטהרה הוא כמו שנזכיר שאם הוסר הנגע קודם שיראהו הכהן הנה הוא טהור ואם היה הסרתו אחר החלט הנה הוא טמא ואם הסיר אותו בתוך ימי הסגר הנה זה שאל ר"ע לר"ג ור"י הולכי' למקום שהוא ולא היה אצלם בזה תשובה וענה עליו בתשובה מורה שהוא טהור וכבר ביארה התוספתא ענין ראיות ר"ע והוא אמרם בכאן ענין מה עד שלא בא אצל כהן טהור לא מפני שלא ראה כהן סימני טומאה אף תוך הסגר טהור עד שיראה כהן סימני טומאה אמרו לו יפה אמרת ולא יטעך אמרו אף תוך הסגר טהור שתחשוב שזה יסתיר השרשים אשר התבארו בתחלת הסדר [אבל משנה שלמה היא בפ' דלקמן מ"ח ובפ"ק דמגילה (משנה ז)] שהמצורע מוסגר טמא לפי ששיעור המאמר כן אף תולש סימני טומאה תוך הסגר טהור יהיה אחר שלימות ימי ההסגר אי לא ימצא בו הכהן סימן טומאה ולא תקדים לו ג"כ ראיות סימן עוד חזר והסכים עמו ת"ק כאשר הוסרו סימני טומאה אחרי החלט ואמר מאימתי הוא טהרתו והלכה כחכמים וכר"ע: 
+
+
+Mishnah 5
+
+בעבור שדבר בתולש סימני טומאה מהנגע דבר במי שיחתוך הנגע בכללו וכבר ביארה התוספתא כי כאשר חתך הבהרת בכללה עם קצת בשר חי המקיף בה משטח הגוף הנה אין לו טהרה עולמית לדברי הכל ושהוא כאשר חתך קצת הבהרת ונשאר ממנה כל שהוא הנה הוא יטהר כשתפרח בכולו לדברי הכל אמנם חלקו במשנה כאשר חתך בצמצום והלכה כחכמים עוד אמר כי כאשר היה נגע בעור הערלה ימול ואע"פ שהוא יחתוך הנגע ואין המאמר על יום שמיני לפי שזה מבואר כי כאשר היתה מילה בזמנה שהיא דוחה שבת אשר הוא איסור סקילה ואיך לא תדחה הצרעת שהוא איסור לאו כמו שזכרנו ואמנם המאמר בכאן במילה שלא בזמנה שהיא תדחה צרעת לפי שהמילה מצות עשה וחתוך הצרעת מצות לא תעשה ומן השרשים אצלנו כל מקום שאתה מוצא עשה ולא תעשה אם אתה יכול לקיים את שניהם מוטב ואם לאו יבא עשה וידחה את לא תעשה: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+דע שהמצורע כאשר היה מוחלט באי זה סימן מן הסימנים היה להחליט או כאשר היה מוסגר עד פרחה הצרעת ונהפך לבן בכולו הנה הוא טהור כמו שבא הכתוב ואמנם כאשר נפטר ויצא טהור כאשר היתה הבהרת אין בה סימן טומאה ואח"ז פרחה בכולו הנה הוא טמא וכן כאשר בא בתחלה לפני הכהן והוא כולו לבן הנה הוא טמא ג"כ לפי שהפסוק לא ישפוט בו בטהרה אלא אחר הקדמת הטומאה ולשון ספרא יכול הבא כולו לבן בתחלה יהא טהור ת"ל (ויקרא י״ג:י״ג) הוא טהור ואין הבא כולו לבן בתחלה טהור אלא טמא וזהו ענין אמרו הפורח מן הטהור טמא וכבר התבאר בספרא הפורח מתוך הסגר טהור להיו' המוסגר טמא כמו שהשרשנו הנה כבר הקדימו הטומא' [וז"ש הפורח מן הטמא טהור]: 
+
+ואמרו חזרו בו ראשי אברים טמא ר"ל זה אשר נהפך כולו לבן אחר הטומאה אשר הוא טהור כאשר חזר ואפי' בא' מראשי אברים בשר חי הנה הוא טמא ואע"פ שראשי איברים לא יתטמאו במחי' במה שקדם וזה למאמר השם (שם) וביום הראו' בו בשר חי יטמא כאשר לא נראה ובתנאי שיהי' מכעדשה ולמעלה כמו שאמרו נאמר כאן בשר חי ונאמר להלן בשר חי ר"ל במחיה מה בשר חי האמור להלן בכעדשה כמו שביארנו בששי [מ"ב] אף כאן בכעדשה ואם פרח כל העור מאיש טהור ר"ל אחר שנפטר אשר הוא טמא כמו שביארנו עוד נתגלה ג"כ ממנו ראשי אברי' הנה הוא נשאר בטומאתו ואיך מה שיתגלה בשר חי הנה הוא טמא עד שיתגלה כולו וישוב לבהרת אשר נפטר בה כמו שהיה קודם הצמיחה שהוא אז טהור להסרת הפסיון: 
+
+
+Mishnah 2
+
+נולדה בו מחיה טמא כמו שבא הפסוק וביום הראות בו בשר חי יטמא ור"י אומר מחיה סימן טומאה ושער לבן סימן טומאה וכמו שהוא יטמא בחדוש מחיה כן יטמא בחדוש שער לבן וחכמי' יביאו ראי' מאמרו (או כי ישוב הבשר החי) [וביום הראות בו בשר החי] אמרו בשר חי מטמא [כשיחזו'] ואין שער לבן מטמא ירצה להפוך כולו לבן והלכה כחכמי': 
+
+
+Mishnah 3
+
+אמר כיכאשר היה שער לבן במקומו הנה הוא טהור ואפי' אצל ר' יהושע וכבר ביארנו שענין שחזרו ראשי אברי' שישוב בשר חי ואפי' כעדשה בראש אבר א' מהן ואמר פרחה במקצתו טמא פרחה בכלו טהור להודיעך שאין מתנאי אמרו יתברך (ויקרא יג) כולו הפך לבן שיחזור ברגע אחד אבל אע"פ שפרח בו מעט מעט בעת שיכללהו טהור: 
+
+
+Mishnah 4
+
+שבפריחתן טהרו טמא. הוא אשר אמרנו שהוא היה טמא עוד פרחה בכולו והיה טהור ואם פרח לראשי אברים אשר בכלל הצרעת להחזיר טהור כאשר נתגלה ממנו הנגע וחזר בה בשר חי כעדשה הנה יחזור טמא וכן אמרו כשחזרו טמאים וכן ג"כ הוא אשר היה טהור כאשר תכלול אותו וחזרה וכסתה שנית הנה הוא יחזור טהו' ואם תתגלה אחר זה יחזור טמא וכן תמיד אפילו מאה פעמים כאשר יתגלה ממנו אבר יטמא וכאשר יכללהו בצרעת טהור וזה לשון התורה אמר (שם) וראה הכהן את הבשר החי וטמאו ואמר אחר זה או כי ישוב הבשר החי ונהפך ללבן וטהר הכהן את הנגע: 
+
+
+Mishnah 5
+
+זאת ההלכה כולה כבר השרשנו אותה בפרק הששי מזאת המסכתא ואמרו אע"פ שנעשה מקום המחיה בהרת ירצה בו זה החלק אשר היה נשאר מן הגוף והוא כחצי עדשה סמוך לראש או למחיה אשר נשארת מהגוף קודם שישובו אלו המקומות הראויין לבהרת הנה הוא טמא עד שתכלול הצרעת לראש או לזקן או יקרחו וכן השחין והמכוה כאשר נעשו צרבת הנה כבר היו ראויין לנגעי הבהרת ולזה מעכבין: 
+
+
+Mishnah 6
+
+בהרת טמאה היא אשר תהיה לה שער לבן או מחיה או פסיון ואודיעך בכאן כי כאשר היו באדם ב' בהרות אחת טמאה ואחת טהורה ופרחה הצרעת בכולו מן הטהורה הנה הוא טהור ולא נשימהו כמו פרח מן הטהור שהוא טמא כמו שקדם:  
+אע"פ שמדובקים זה בזה והן נראין כאחת טהור. הענין בזה המאמר כי כאשר פרחה הצרעת בכל גופו וכללה ב' אברים מתדבקים הנה התדבקותם לא יועיל אלא משירבה הלובן יכלול אותן יחד כמו שיכללהו האבר האחד ואם היו שתי אצבעות דרך משל כאשר יתפרקו יראה במה שביניהם בשר חי וכאשר חוברות ויראה כא' יראה הלובן כולל להן הנה הוא טהור וזהו ענין אמרו אע"פ שמדובקים זה לזה ר"ל אע"פ שלא יראה כולו לבן אלא אצל חבורם קצת לקצת הנה הוא טהור ואמר יתעלה כאשר יתלבן כולה (ויקרא י״ג:י״ג) והנה כסתה הצרעת ולזה יצטרך שיהיה למראה הלובן אשר יכלול כל גופו צרעת לא בהק וכאשר כלל גופו אחת מד' מראות או כולן הנה הוא הטהור כמו שהתבאר בראש המסכתא שהן מצטרפין לפטור את ההופך כולו לבן אולם אם כללו הלבן וקצת זה הלובן צרעת וקצתו בוהק הנה הוא טמא עד שישוב זה הבהק לא' מד' מראות ואם כללה הצרעת יהיה טהור כמו שאמרנו עוד נתגלה ממנו ראשי אברים אם להם לא תשוב בשר חי אבל יתנגד הלובן ממנו עד שישוב בהק הנה הוא טהור כמו שהיה לאומרו (שם) וביום הראות בו בשר חי יטמא לא מקום לבן ואמר יתעלה (שם) או כי ישוב הבשר החי ונהפך ללבן ולא אמר ונהפך לצרעת כמו שאמר תחלה וכסתה הצרעת הנה יתבאר מכל זה שאצל פריחת. הצרעת לא יטהר ונאמר בו כולו הפך לבן עד שיחזור מקום הבוהק צרעת ואצל הראות בשר חי אחר זה לא יטמא בו עד שיחזור ממנו הלובן לגמרי והבוהק לא ישאר הבשר בזה הבשר החי. חזרו בו ראשי איברים פחות מכעדשה ר"ל כי אשר היה בשר כעדשה ופחות מכעדשה מזה העדשה בהק ר"מ אומר שזה הבשר החי אינו כולו בהק אבל אשר בו מן הבהק פחות מכעדשה וכל פחות מכעדשה לא יתחבר אליו הנה הוא טמא זה המאמר אמר אותו ר"מ לדברי רבי יוסי אשר יאמר כי כאשר יראה בשר חי בראשי אברים לא יטמא עד שיהיה כעדשה ואמר לו ר' מאיר לפי זה הדעת ואפילו היה קצת העדשה ההיא בוהק אמנם אצל ר"מ הנה יאמר שבשר חי כאשר יראה כאשר נהפך כולו לבן הנה הוא טמא בכל שהוא כמו שהתבאר בספרא וחכ"א שאצל פריחת הצרעת בגופו כאשר כללתו כולו זולת פחות מכעדש' בשר חי וישלם שלמות השיעור כעדשה בהק הנה הוא נשאר בטומאתו ונאמר שכעדש' בכללו בשר חי יחשב לאמרו והנה כסתה הצרעת וזה בהק כמו שקדם אמנם כאשר כללה הצרעת וטהר ונתגלה ממנו בשר חי כעדשה וממנו קצתו בהק ר"ל קצת זאת העדשה הנה אינו סימן טומאה ולא נחשוב אותה כולה בשר חי עד שיתגלה בשר חי מן בהק כעדשה כמו שהשרשנו ואין הלכה כר"מ:  
+
+Mishnah 7
+
+כבר ביארנו כי כאשר יבא בתחלה לפני הכהן והוא כולו לבן הנה יקרא הבא בכולו לבן ושהוא טמא וכן אמר בכאן יסגיר וכבר ידעת שהמוסגר טמא ואם התחדש לו שער לבן יחליט ואם התחדש לזה השער לבן אשר החליטו בו מה שאמרו בו שהוא רושם טומאה ואלו הדברים אשר מנו אפשר איזה מהן שיזדמן עוד חידש לו סימן טומאה אחר אם מחיה או שער לבן הנה הוא טמא ואם לא יתחדש לו שער לבן אחר ולא מחיה אבל הציל מן השער הראשון אשר החליטו בו מא' מאלו ההצלות ולא יתחדש סימן טומאה הנה הוא טהור ואמרו וכולן שחזרו בהן ראשי אברים הרי אלו כמו שהיו הוא לפי מה שאספר לך וזה שאשר ישפוט עליו בטומאה עוד תכללהו הצרעת הנה הוא טהור לפי מה שהתבאר וכן מה שיכללהו הצרעת קודם שיגיע לכהן והסגירו וטהר אחר ההסגר כגון שלא התחדש לו סימן טומאה או שבא כולו לבן אחר החלטו והוסר הדבר אשר החליטו בו וחזר טהור כמו שהתבאר בזאת ההלכה הנה כל אחד מאלו השלשה אישים אשר זכרנו כולן טהורים הראשון מפני כלל הצרעת אשר התחדש בהן הכללות אחר הטומאה והשני כלל אותו קודם הגעתו לפני הכהן עוד נסגר ונפטר והשלישי כללתו קודם בואו לפני כהן עוד הוסגר והוחלט ונפטר אחר החלט בסור סימן הטומאה הנה כל אחד מהן כאשר נתגלה ממנו ראשי אברים לפי מה שספרנו שנתגלה ממנו בשר חי כעדשה שהוא יחזור כמו שהיה קודם. אם היה לבן ונתגלה בשר חי חזר טמא כמו שהיה קודם שיכללהו הצרעת ואם כללהו הצרעת אחר זה וכסה אלו המקומות אשר נתגלו חזר טהור וכבר ביארנו בזה מפרק שענין אמרו פרחה מקצתו טמא בכולו טהור שהוא אפילו תוסיף בתחלה עד שיכללהו הנה הוא טהור ולא נאמר עד שיכללהו ברגע אחד ואז יהיה טהור אמנם כפל אלו הדינים בכאן ואע"פ שכבר זכר זה הדין בעצמו בזה הפרק וכן זכר חזרת ראשי אברים ואמר נתכסו טהור נתגלו טמא אפי' מאה פעמים כדי שלא תחשוב שזה אמנם הוא סימן הופך כלו לבן אחר החלט אולם מי שיכללהו קודם שיבא אל הכהן הנה א"צ ללמדך שהן כולן שוין באלו הדינים כמו שאבאר: 
+
+
+Mishnah 8
+
+זה כולו מבואר וכבר הקדמתי לך שרשו וכבר ביארנו דין המוסגר והמוחלט בתגלחת ובצפרים בפרק ראשון מכלים. ושהענין מטמאין בביאה כאשר יכנס באהל נטמא כל מה שבו על התנאים אשר נתבארו בי"ג מזאת המסכתא: 
+
+
+Mishnah 9
+
+בהרת גדולה היא כללות הצרעת לכל הגוף וא"ר ישמעאל כאשר נתגלה כעדשה בראשי אברים הנה הוא טמא כדין חזרת ראשי אברים בהפך כולו לבן והוא בעל בהרת גדולה ור' אלעזר בן עזריה אומר שהוא מעת בואו אל הכהן היה כולו לבן ובו מחיה ודינו כדין בעל בהרת קטנה וכאשר נתגלה ממנו כעדשה בראשי אברים לא תטמא משום מחיה בבהרת קטנה כמו שכבר השרשנו פרק הששי והלכה כר' ישמעאל: 
+
+
+Mishnah 10
+
+בהלכה ראשונה אם ראה הכהן כאשר הלכו סימני טומאה היה פוטר אותו וכאשר תפרח הצרעת בכל גופו אחר זה יהיה טמא לפי מה שהשרשתי לך שהופך כולו לבן מתוך הפטור טמא ובהלכה השנית בעת שהיה בו בהרת ואין בה כלום לא ראהו הכהן היה מסגירו לפי מה שקדם בזה וכאשר תפרח בגופו אחר זה יהיה טהור לפי מה שהתבאר שהופך כולו לבן מתוך הסגר טהור וכאשר עזב עצמו עד שפרחה בכולו יהיה טמא לפי מה שקדם שהבא בכולו לבן יסגיר וידוע שכל מוסגר טמא:  
+
+Chapter 9
+
+
+
+Mishnah 1
+
+ידוע שבטברי' מים חמים ואמרו שמימיו חמים הוא מאשר עוברי' על מקור גפרית ודומיהם ואין דינם דין חמי האור וכבר קדם בפרק הג' באור כל הסימנים: 
+
+
+Mishnah 2
+
+כבר קדם ביאור ההלכה הזאת וזכר שרשה בסוף הפרק הששי ולא נשאר לנו תוספת ביאור בסיפור השחין והמכוה וזה שהגשם כאשר יתנגע ונבקע העור ונתפשט באי זו סבה שיהיה אם בסבת האש או בסבה אחרת הנה זה המקום הנפשט לא יטמא בנגעים כל מה שהוא הבשר מגולה והוא אשר יקרא מורד וכאשר בושל הנגע ונתכסה הבשר והעור ולא נשאר בו רושם לבד כמו שישאר בשאר הנגעים והמורסות הנראות שהוא אז דינו כדין העור הבריא אשר לא נוגע ויטמא בנגעי עור ובשר וכאשר בישל והתחיל להתקשות ונתלקח בעליונו קרום דק אז יקרא שחין או מכוה או קדח כפי סבתו ואז יטמא בנגעי שחין ומכוה הנזכרים בתורה והרושם אשר ישאר בגוף אחר שלימות רפואתו והתכסותו ותדמה שטוחה בעור יקרא צלקת ולשון ספרא (ויקרא י״ג:י״ח) ובשר כי יהיה בו בעורו שחין יכול למורד ת"ל ונרפא אי נרפא יכול עד שיהיה צלקת ת"ל שחין הא כיצד נרפא ולא נרפא וכן הוא אומר צרבת השחין עד שתקרום כקליפת השום ודין הקדח והשחין דבר א' לפי שהן שני מינין מן השחין אם הית' סבתו מליחה שורפת יקרא קדח מכוה ואם היתה בסבת הכאה באבן או בעץ יקרא שחין ובספרא אין לי אלא שחין שעלה מאליו מניין לקה בעץ ובאבן ת"ל שחין שחין ריבה: 
+
+
+Mishnah 3
+
+כבר קדם שהשחין והמכוה לא יתטמאו במחיה ואמנם סימן הטומאה בהן שער לבן או פסיון וכבר קדם ששחין ומכוה אין פושין לעור הבשר ולא עור הבשר פושה לתוכן ואמנם יהיה הפסיון בשחין עצמו. וידוע שכף האדם לא יצמח בו שער והניחו לרבי אליעזר זאת ההנחה והוא שיהיה בכף שחין על התאר המותנה בו ובהרת בכלל זה השחין כבר כללהו ואשר יסגיר והקשו לו מה יהיה זה סוף ההסגר ששער לבן לא יצמח בזאת הבהרת ולא מחיה תטמא בה ואין לה מקום שתפשה לפי שבתוך השחין ועור הבשר יוסיף ואין השחין פושה לעור הבשר ואמר להם תועלת ההסגר שמא תכנס ביום ז' עד שתשוב כגריס ויפטור אותו הכהן ואחר זה תפשה בשארית השחין אשר כנסה ממנו ויהיה הפסיון ויהיה מוחלט לפי שהפסיון מטמא אחר הפטור כמו שקדם בג' ואמרו לו אפשר כאשר היתה הבהרת כסלע כמו שהנחנו שהיא אפשר שתכנס ותעמוד על כגריס ואם היה מקומו כגריס מה תועלת ההסגר רוצה לומר אם היה בתוך הכף שחין ובהרת כגריס בתוך השחין: 
+
+ואמר לא שמעתי. ר"ל לא (נשמע) [שמעתי] תועלת ההסגר בזאת ההנחה השנית וא"ל רבי יהודה בן בתירה שאנחנו (נאמר) *[נחקור] בזאת השאלה מעט ואמר לו רבי אליעזר אם תמצא פנים יחייב בו הסגר ותראה תועלת ההסגר *(הנה הוא טהור) ואם תקיים הטענה שלא יהיה צריך הסגר לא אקבל ממך דבר שאני קבלתי שהוא צריך הסגר ולא אדע איזה דבר אפשר להתחדש בזה ההסגר ממה שיחייב טומאה ממה שהוא תכלית ההסגר ולמדנו מר' יהודה בתועלת ההסגר כמו שתראה ואמר שמא יולד לו שחין שהשחין פושה לשחין כמו שהשרשנו וזה מאמר אמתי: 
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+כבר ידעת שהנתקים הם נגעי ראש או זקן וידוע שהראש והזקן אין מצטרפין זה עם זה ואין פושין מזה לזה וידעת שאלו הנגעים אשר יהיו באלו שני המינים הוא שיעדר השער הטבעי ויצמח בו שער צהוב דק או הפסיון והוא המשך הנתק ונפילת השער וזה אמרו בזה שער צהוב וצהוב הוא מראה הזהובה והוא מראה מעורב מאדמימות וירקות אמרו למה הוא דומה לתבנית הזהב וזה ענין לקוי לפי שלקה אמרו למי שהוכה באיזה פנים מן ההכאה ויקראהו הפסד מראה השער לקוי ונשאר אמרו יתעלה דק אמר ר"ע עניינו קצר ואמר שאמרו צהוב דק הוא לקוי קצר ור' יוחנן בן נורי אומר שענין דק רקיק אם קצר אם ארוך והביא ראיה ממאמר שאומר קנה דק ומקל דק ואע"פ שהוא ארוך וזהו ענין אמרו דק לקוי קצר או דק לקוי ארוך ר"ל שהוא טמא ודק יקרא בין שתהיה לקוי ארוך או לקוי קצר כאשר יהיה רקיק ור' עקיבא יקח ראיה מאמרם דק שערו של פלוני ר"ל קצר לא עבה ולזה לא יטמא אצלו לא דק ולא ארוך ואינו סימן טומאה וזה אמרו לא דק לקוי ארוך והלכה כר' עקיבא: 
+
+
+Mishnah 2
+
+מבוצר. שהיה זה השער באמצע הנתק והנתק מיותר עליו מכל צד ושלא מבוצר שיהיה זה השער בצד הנתק:  
+הפוך ושלא הפוך. בין שיתחדש השער הצהוב בנתק וזהו הפוך או תקדם חדוש השער הצהוב לחדוש הנתק וזהו שלא הפוך לפי מה שהתבאר במחיה בפרק הד' ור' שמעון אומר שאינו סימן טומאה אלא אם היתה הנתק הוא אשר הפכו וחזרו צהוב דק כמו שער לבן בבהרת לפי מה שקדם ביאורו וזה אשר דן רבי שמעון מבואר כאשר הבנת שני שרשים אחת מהם שבבהרת כאשר היה בתוכה שער צהוב ושער לבן הנה היא טמאה מאשר בא ב' שערות לבנות בתנאי והשרש השני שהנתק כאשר היה בו שער צהוב דק לבדו הוא טמא אולם אם יצמח שער (צהוב) בזה הנתק עם השער צהוב הנה הוא טהור וזה למאמר השם ושער שחור אין בו וזו ראיה שאם היה בו שער שחור עם השער צהוב הוא טהור ורבי יהודה אומר שכל מי שנתנה בו שיחדש השער אחר הנגע לאומרו יתברך (ויקרא י״ג:י׳) בו הפך כמו שנאמר בצרעת עור בשר והיא הפכה שער לבן והנתק אשר נאמר בו ולא היה בו שער צהוב ולא אמר ולא הפך שער *לבן והכונה כי כאשר היה שם שער צהוב הנה הוא טמא בין שקדם שער צהוב לנתק או שקדם נתק לשער צהוב והלכה כר' יהודה:  
+
+Mishnah 3
+
+כבר הודעתיך שהנתק הוא הסרת השער מקצת הראש וקצת הזקן ואם היה בזה המקום שתי שערות מן שער צהוב דק הנה הוא טמא וכן אם נמשך הנתק בראש או בזקן הנה אם היה עם זה השער צהוב ב' שערות שחורות הנה הוא (טמא) ואם היה זה השער  צהוב צמיחה בנתק הנה יקרא הצומח ואם היה נשאר בנתק עם הב' שערות השחורות ולא עלה עם השער הצהוב הנה יקרא המשואר וכולן מצילין וענין מצילים כי כאשר היה עם השער צהוב הנה זה הנתק טהור וההפרש שביניה' שהצומח כאשר יצמח יציל והמשואר כאשר נשאר תוך הנתק עד שיהיה מבוצר הנה הוא יציל ואם היה מצד הנתק הנה הוא לא יציל לפי שזהו כמו תבנית הנתק שיקרח מקום וישאר השער בו סביב ואם היה זה (הצהוב) [שחור] אשר בצד הנתק רחוק מכלל שער הראש או הזקן הנה הוא ג"כ יציל וזהו אמרו עד שיהיה רחוק מן הקמה שתי שערות עוד ביאר שאמרו בשער שחור צמח בו יצטרך שיהיו משתי שערות ולמעלה ושתיהן שחורות אולם אם האחת לבנה או צהובה ואחרת שחורה אינן מצילין:  
+
+Mishnah 4
+
+כבר קדם לך דעת רבי מאיר שהוא יסבור בשער צהוב שקדם שהוא אינו סימן טומאה והוא יאמר בכאן שכל מה שאינו סימן טומאה הנה הוא יציל ויהיה דינו דין שער (צהוב) וכבר אמרנו שהלכה כרבי יהודה.  
+
+Mishnah 5
+
+פסוקי התורה בנתק כי כאשר לא יהיה בו לא שער שחור ולא שער צהוב שהוא יעמוד ז' ימים ואם נשאר על ענינו ולא יתחדש לו לא שער שחור ולא צהוב ולא שער פשה הנה דינו שיגלח סביב ויעמוד ז' ימים שנית והוא אמרו (ויקרא י״ג:ל״ג) והתגלח ואת הנתק לא יגלח ולימד אותנו איך יהיה הגילוח סביב הנתק בסוף שבוע ראשון וממה שראוי שאזכור אותו בכאן שהנתק מטמא במראה עמוק ושלא במראה עמוק ואמנם זכר השם בנתקים מראה עמוק למה שהתבאר בקבלה והוא אמרם יכול אם נתקו אדם יהא טמא ת"ל מראה עמוק מה מראה עמוק בידי שמים אף אני אין לי אלא בידי שמים אולם נגעי עור הבשר לבד הנה לא יקרא נגע ולא יטמא בפסיון אלא אם (לא) היה מראהו עמוק כמו שהיה בא בהפסוק ואמרו מראהו עמוק ולא ממשו עמוק כמראה חמה עמוקה מן הצל לפי שזה יראה לראות עין הצל ממעל השטח המאיר. ואשוב אל שלמות ביאור ההלכה אמר וחזר שער צהוב וכן בפסיון ר"ל אם הלך שער צהוב שהוחלט בו ונולד לו פסיון שהוא נשאר בטומאתו בין הסגירו בזה השער הצהוב בתחלה או בסוף שבוע א' או בסוף שבוע שני או אחר הפטור לפי מה שביארנוהו בנגעי עור בשר בפ"ה [מזאת המסכת] וכאשר הבנת מה שאמרנוהו תהיה אצלך זאת ההלכה פשוטה לא תצטרך ביאור: 
+
+
+Mishnah 6
+
+כבר קדם לך ששער שחור הנשאר בתוך הנתק יציל ובתנאי שהוא מבוצר וזה לאמרו ושער שחור אין בו ובאה הקבלה עד שיהא בתוכו ולזה השרש כאשר יהיו ב' נתקים זה בצד זה ושטה של שער שחור ביניהן וחבר הנתק בנתק משני צדדי' וישימם יחד נתק א' ושער שחור בתוכו ולזה אמר משני מקומו' טהור וזאת היא הצורה  <img src="data:image/jpeg;base64,/9j/4AAQSkZJRgABAQEAYABgAAD/4RDyRXhpZgAATU0AKgAAAAgABAE7AAIAAAANAAAISodpAAQAAAABAAAIWJydAAEAAAAaAAAQ0OocAAcAAAgMAAAAPgAAAAAc6gAAAAgAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAEZhbWlseUNhbnRvcgAAAAWQAwACAAAAFAAAEKaQBAACAAAAFAAAELqSkQACAAAAAzkwAACSkgACAAAAAzkwAADqHAAHAAAIDAAACJoAAAAAHOoAAAAIAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA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"> ודע ששיעור הנתק כגריס למאמר השם נגע הנתק הקיש נתק לנגע מה נגע כגריס אף נתק כגריס ולזה לאשר היתה אחת מאלו הב' הלכות אשר הונחו בין שתי הנתקים כגריס הנה הוא טמא לפי שהבאת שער שחור מצד זה הנתק אשר הוא כגריס ר"ל מקום הפרצה לפי שכבר היה מקום הפרצה נתק לרבויו והיותו שיעור נתק וכן אמרו בסיפרא בסבת זה אמרו מפני שלא כנס שער שחור לתוכו:  
+
+Mishnah 7
+
+נתק לפנים מנתק. הוא שיהיה אחד בתוך שני וכאשר יהיה אחד הונח ממקום אחד יהיה נתק הפנימי טמא לפי ששער שחור מצדו וכאשר נפרצה השטה של שער משני מקומות חזר הכל נתק אחד ושער שחור בתוכו וזה צורת זה. <img src="data:image/jpeg;base64,/9j/4AAQSkZJRgABAQEAYABgAAD/4RDyRXhpZgAATU0AKgAAAAgABAE7AAIAAAANAAAISodpAAQAAAABAAAIWJydAAEAAAAaAAAQ0OocAAcAAAgMAAAAPgAAAAAc6gAAAAgAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAEZhbWlseUNhbnRvcgAAAAWQAwACAAAAFAAAEKaQBAACAAAAFAAAELqSkQACAAAAAzcyAACSkgACAAAAAzcyAADqHAAHAAAIDAAACJoAAAAAHOoAAAAIAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA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"> וכן כאשר נפרצה השטה ממקום אחד והיתה זאת הצורה כגריס הנה הפנימי ג"כ ישוב טהור לפי שחרות הפנימי והחיצון נגע א' ושער שחור בתוכו ולא בא שער שחור מן הצד כמו מה שבא בנתק וזה מבואר מהבנת שתי הצורות אשר ציירנו:  
+
+Mishnah 8
+
+על דעת ת"ק הנתק טהור ואפילו הלך ממנו השער השחור ונשאר השער צהוב והוא טהור אולם אם צמח בו שער צהוב אחר שהלך השער השחור שיהיה בו או אם פשה בעור הנה הוא טמא ור"ש בן יהודה יאמר שזה הנתק אם טהר לא יטמא לעולם ואפי' פשה בעור אחר שהוסר השער השחור ואפילו נולד בו שער צהוב אחר זה ור' שמעון יאמר שאם פשה בעור אחר סור השער שחור הנה הוא טמא אולם אם התחדש בו שער צהוב אחר זה הנה הוא טהור זה השער צהוב הנמצא בו אינו סימן טומאה מפני שער שחור אשר היה בו וכן כל שער צהוב יחודש לא ישאר שיהיה סימן טומאה בזה הנתק וראיות שלשתם מאמרו (ויקרא יג) נרפא הנתק טהור הוא והלכה כת"ק: 
+
+
+Mishnah 9
+
+כאשר ניתק כל הראש הנה לא יקרא אז נתק ואמנם הוא קרחה וכן כאשר שער הזקן הוסר בכללו הנה לא יהיה נתק ואמנם ישוב כדין ראש קרח ויטמא אז בנגעי קרחת וגבחת כמו שהתבאר במה שקדמנו ולמדנו זה מאמרו (שם יג) ואיש כי ימרט ראשו לפי שזה דין שוה לאנשים ולנשים ואמנם אמר איש לידע אם האיש כאשר הוסר ממנו השער המיוחד בו בכללו והוא שער הזקן או שהוסר שער הראש מכל אדם הנה הכל טהור ואז יקרא קרח וזהו ענין אמרו ואיש להביא את הזקן עוד אמר הראש והזקן אין מעכבין זה את זה וכאשר ניתק זקנו ונשאר ראשו לפי מה שהם נבדלים לכל הדינים כמו שביארנו פעמים ומאמר רבי שמעון עור הפנים ועור הבשר שיש דבר אחד מפסיק ביניהם ר"ל שער הזקן מעכבים רומז אל הופך כולו לבן. ופרק של לחי הבדל לחי העליון ובתוספתא מותח את החוט מאוזן לאוזן כל שמן החוט ומעלה זהו ראש ומן החוט ולמטה זהו זקן: 
+
+ופיקה של גרגרת. ראש השיפוי כובע ומבשר המקיף בשיפוי כובע מחוץ יקרא פיקה: 
+
+
+Mishnah 10
+
+אמרו תחלה איזה קרחת הוא שאלה באיכות הסרת השער באיזו סיבה שיסור ויקרא קרחת אולם אם היה סבת זה בסבת ליחה רעה בגוף או תגבורת יובש הנה זה מבואר והוסיף כאן שני דברים אחד מהן שיהיה סבה בתחלה כמו מכה שאינה ראויה לגדל שער והשני שאכל דבר יפול השער משרשו ואף על פי שיהיה אפשר שיצמח אחר זה הנה הוא עתה בעת העדרו נדין בו דין הקרחת והגבחת: 
+
+ונשם שם צמח ואולם הוא מין ממיני הידועים אשר זה פעולתו והוא אמרם אי מה קרחת שאינה ראויה לגדל שער אף גבחת שאינה ראוי' לגדל שער מניין אכל נשם או סך נשם ת"ל קרחת קרחת ריבה עוד לקח לגדור המקום אשר סר ממנו השער ויקרא קרחת או גבחת ולשון התורה שהסרת השער ממה שימשך לפנים יקרא גבחת וממה שימשך לעורף יקרא קרחת וקדקד העליון גבנוני הראש ופיקה של צואר החוליא הראשונה מחוליות הראש ואמר ית' (שם) בקרחתו או בגבחתו אמרו מלמד שאין הקרחת והגבחת מצטרפין כמו שאם היה נגע כגריס משותף ביניהן קצתו בגבחת וקצתו בקרחת וכן אם היה הנגע באחת מהן עד סוף הגדר ופשה עד סופו אינו פסיון כמו שביארנו פעמים ואין הלכה כרבי יהודה: 
+
+
+Chapter 11
+
+
+
+Mishnah 1
+
+ירצה באמרו כל הבגדים בגד כל אדם בין גדולים בין קטנים בין עבדי' בין נשים ולזה התנה בבגדי עובדי כוכבים אולם אמרם הבגד אשר יטמא בנגעים ידוע שהוא הצמר והפשתים אמר יתעלה (ויקרא י״ג:מ״ז) והבגד כי יהיה [בו] נגע צרעת בבגד צמר או בבגד פשתים אולם בגד המשי והקיטון וזולתן הנה הן לא יטמאו בנגעים: 
+
+וכלי העור גם כן יטמאו בנגעים אמר ית' (שם) או בעור או בכל מלאכת עור ובתנאי שיהיה זה העור מבעל חי ההולך לא בעל חי השוחה וזה לאמרו לפשתים ולצמר או בעור אמרו מה פשתים וצמר מן הגדל בארץ אף עור מן הגדל בארץ ולא יקשה לך אמרו בצמר שהוא אינו מן הגדל בארץ לפי שהבעלי חיים אמנם (יתהוו) [הם חיים] מן הצמחי'. וכבר בארנו בי"ז מכלים (מי"ג) שכל שבים טהור ואם תחבר חתיכת פשתן דרך משל אל עור בעלי חיים ימיי ויהיה זה החבור מחובר ישימם יחד חיבור לטומא' ר"ל כי כאשר נטמא זה יטמא זה וזה שיהיה חיבורם בשתי תכיפות ולמעלה כמו שבארנו בסוף (כלים) [כלאים] ואם זה העור (שלם) [של ים] אז יטמא בנגעים לאומרו או בעור איזה עור שיהי' וזהו ענין אמרו דבר שהוא מקבל טומאה כאשר נגעה טומאה בזה הדבר הגדל בארץ הנה זה העור אז יטמא בנגעים ואע"פ שהוא ימיי והוא אמרו בספרא או בעור להביא את שחיבר לו כל שהוא מן הגדל בארץ אפילו חוט ואפילו משיחה ובלבד שיחברנו לו כדרך חבורו בטומאה: 
+
+
+Mishnah 2
+
+קנבוס הוא לקנבא בל' ערבי והוא עשב יצא ממנו שער דומה לפשתן מפורסם אצל ההמון והבגדי' הנעשים ממנו ידועים וכבר ידעת השרש שלא יטמא בנגעים זולת צמר ופשתים: 
+
+
+Mishnah 3
+
+סברת ר' יהודה שעורות צבועין מטמאין בנגעים כמו הבתים ופסק ההלכה שבגדי' צבועי' לא יטמאו בנגעי' אם לא שיהי' המראה אשר הוא בלתי לבן טבעי או מלאכותי עד שיהיה לבן והוא אמרם מה פשתן כברייתו אף צמר כברייתו אוציא את הצבועים בידי אדם ולא אוציא את הצבועים בידי שמים תלמוד לומר (שם) לפשתים ולצמר מה פשתים לבן אף צמר לבן אולם העורות אם מצבע אדם לא יטמאו בנגעים כמו שאמר רבי שמעון:  
+
+Mishnah 4
+
+אמר הש"י בטומאת בגדים ירקרק או אדמדם ושרש משרשי הלשון שלא יהיה אותו דרך בלא ענין מן התוספת מה שיוסיף לרבוי ולהפלגה וכאשר אמר ירקרק או אדמדם ולא אמר ירוק או אדום רצה בזה חזק הירקות וחזק האדמימות וכן אמרו בנגעי אדם לבן אדמדם ולבנה אדמדמת ענינו ג"כ החזק באדמימות ר"ל שיהיה זה המראה המעורב עם הלבן חזק האדמימות ויהיה ממנו המראה אשר נקראהו פתוך כמו שביארנו בראש המסכת. ודע כי נגעי בגד ג"כ כגריס כמו שכבר בארנו בפ' הששי באמרם בנין אב לכל הצרעת שיהיה כגריס:  
+נשתנה ופשה. הוא שיחסר המראה מחזקו אבל התפשט בשטח הבגד. נשתנה ולא פשה. הוא שתתחזק המראה והוסיף כח ולא פשה בגוף דינו כדין מה שלא נשתנה בשום פנים אבל כאילו הוא עומד בעיניו ויסגיר שבעת ימים שנית אחר רחיצתו כמו שהתבאר בפסוקים ורבי יהודה אומר יראה כתחלה ודינו כדין מה שנסתר בתחלת הפעם קודם ההסגר ואין הלכה כר"י:  
+
+Mishnah 5
+
+עומד. הוא אשר לא יוסיף שיעורו ולא יתחזק מראהו וכהה הוא אשר יחסר מראהו מחזקו ואלו כולם פסוקי' אמר יתברך (ויקרא י״ג:נ״ז) וקרע אותו מן הבגד ואמר באש תשרפנו את אשר בו הנגע וכל מה שבו נגע צוה לשרוף אותו וחלקו ר' נחמיה ותנא קמא בקריעת המקום אשר יחתוך ממנו הנגע ואין הלכה כר' נחמיה והלכה כחכמים: 
+
+
+Mishnah 6
+
+אמר יתעלה ואם תראה עוד בבגד ובאה הקבלה שעוד לא במקומו או שתראה כאשר נראה בראשונ' ולזה אם יראה נגע בקריעת חתוכה אשר נעשה במקום הנגע הראשון אשר נשרף ישרף הבגד כולו כמו שבא הפסוק פורחת היא באש תשרפנו ואולם אם נראה הנגע במקום אחר מן הבגד ישפוט בו כמו ששפט בבגד אשר לא נראה קודם זה בו נגע ולא שתשרף הבגד ולא נאמר כבר היה נגע בזה המקום וכבר חזר וזה אמרו מציל על המטלית:  
+הטולה מן המוסגר בטהור. הוא שיקח קרע מבגד מוסגר ויטלו בו בבגד טהו' עוד נראה נגע בזה הבגד הראשון הנה ישרוף זאת החתיכה אשר לקח מבגד המוסגר אשר נראה הנגע בו ואם תראה נגע בזאת החתיכה הנה (לא) ישרוף הבגד המוסגר אשר נקרע ממנו עוד תראה בזה הבגד אשר נראה בו כמו שאם תתחדש בבגד משאר הבגדים ואם היה בו סימן טומאה ישרוף הבגד בכללו וזהו ענין אמרו והמטלית תשמש את הבגד השני בסימנים:  
+
+Mishnah 7
+
+מלבוש בגד ארוך מחתיכו' קטנו' (מרובעו') חתיכה מכל מראה תקרא בלשון ישמעאל שטרנג"ש לפי שדומה לשטרנג ילבשו אותה הנערים והנשים והיו לובשין אותו בזמן הקיץ ולזה נקרא קייטא והוא תרגום קיץ ושם החתיכה אחד מאלו החתיכות נקרא פספס נגזר מן פס ידא בעבור שהיא קטנה שיעור כף וקבוץ פספסים ואמר כי כאשר היו פספסים לבנים וחידש נגע בפספס אח' לבן הנה יסגיר הבגד כולו ואם התחדש לנגע בפספס לבן אחר הנה הוא מוחלט להיות כבר פשה לפי זה השרש שהפסיון יהיה מפספס לפספס והוא אמרו פושין מזה לזה ונחשוב אותו כולן בדמיון בגד אחד ואע"פ שהיו ביניהם פספסים צבועים אשר לא יטמאו בנגעים כמו שהשרשנו ולא נאמר שכל פספס ממנו בגד בפני עצמו ולזה לא נצטרך שיהי' (כל הנגע בתוך) [בכל] פספס לבן ממנו ג' על ג' לפי שהם כולם כמו בגד א' וכבר אמר ר' נחמיה בתוספתא (פ"ה) לעולם אינו מטמא בנגעים עד שיהיה בלבן שלה ג' על ג' ואין הלכה אלא כר' אליעזר. כאשר היה פספס אחד לבן לבד בזה הבגד ונשארים צבועים וחדש נגע בזה הלבן אמר להן יסגיר אמרו לו ומה תועלת ההסגר בכאן ואין שם דבר אחר לבן יהיה בו פסיון אמר להן איני יודע מה תועלת בזה ההסגר לפי מה שקדם בפרק הט' וביאר רבי יהודה בן בתירא ואמר תועלתו לפי שאם נשאר הנגע על ענינו בזה הפספס יחידי שני שבועות הנה יהיה מוחלט וישרף הבגד בכללו כמו שבא לשון התורה בזה (ויקרא י״ג:נ״ה) והנגע לא פשה טמא הוא באש תשרפנו וזהו מאמר אמתי. ועוד חזר לדיני הפסיון בבגדים ואמר שהפסיון בכל שהוא לאומרו כי פשה איזה שיעור שיהיה ואם היה שלא נמשך זה הנגע בבגד לבן אך חדש נגע במקום אחר מזה הבגד הנה הוא יצטרך שיהיה כגריס הוא שיעור הנגע למאמר השם כי פשה הנגע בבגד עד שיהיה התוספת שיעור נגע והחוזר כגריס כאשר חזר נגע בבגד אחר שיראה וזה לשון התורה (שם) ואם תרא' עוד בבגד וגו' את אשר בו הנגע יצטרך שיהיה בו שיעור הנגע בעת השרפה: 
+
+
+Mishnah 8
+
+לשון התורה (ויקרא י״ג:מ״ח) או בשתי או בערב וההפרש בין השתי והערב בצמר הוא מבואר לפי שהשתי הוא דק מאד והערב עב החוט אולם בבגד פשתים השתי והערב הם דבר אחד אין ביניהם הפרש ניכר ור' יהודה יקח ראייה מאמרו בבגד צמר או בבגד פשתים או בשתי או בערב מה בגד משתגמר מלאכתו אף אלו משתגמר מלאכתן ולזה לא יטמא אצלו אפי' שתי הצמר עד שנשרה במים חמים שישים אותו רך ונמשך והוא אמרו משישלק ומטוה הפשתן עד שיבושל ויתלבן ואונין של פשתן הן מטוה הפשתן וחכמים אומרים בשתי או בערב הבדילו מן הבגדים ושהן כלן יטמאו מיד וכבר ביארנו שהשיעור הפחות שיטמא בנגעי בגדים הוא ג' על ג': 
+
+ופקעת. הוא אשר יקראו אותו רובא ואם היה בזה המטוה שיעור מה שיעשה ממנו ג' על ג' שתי וערב יטמא בנגעים: 
+
+היתה פסיקות. הוא שתהיה זאת הפקעת מקובצת מחוטין נפרדין יחובר חוט על חוט ואמר ר' יהודה אפילו היה החיבור קשור עד שתהיה הפקעת כולה כחוט א' אינה מטמאה: 
+
+
+Mishnah 9
+
+כבר זכרנו שפקעת הוא המטוה ויעשה כמו קנה מעץ נקוב ויחבר עליה המטוה והוא אשר נקרא סליל:  
+וכובד העליון וכובד התחתון הן שני עצים אשר השתי נמשך ביניהם וכבר ביארנו זה בראשון מכלים וכאשר נעתיק הטוויה בסיבוב מפקעת לפקעת או ממסרק למסרק והיו ב' הפקעיות או ב' המסרקות מחוברות בחוט ונתחדש נגע באחד מהן הנה האחרת טהורה וכן כאשר חברנו הטוויה מהעץ העליון אצל התחתון והוא אשר נקרא אלחאיך ונתחדש נגע במטוה המחובר על אחד מאלו הב' עצים הנה המטוה המחובר על העץ המחובר טהור וכן ב' דפי חלוק הוא בעת ההבדל בגד או חלוק כאשר ישארו שתי חתיכות בחוט מן השתי ומן הערב ונראה נגע באחד מהן הנה האחרת טהורה:  
+ואמרו בנפש המסכת ובשתי העומד. ר"ל כי כאשר נראה נגע באלו החוטין הערב אשר הושלך בזה הבגד אשר בשתי ובעומד הנדבק בו אשר לא יטמא וזהו שתי העומד הנה הכל כבר נטמא לפי שהן יחד כדבר אחד ר"ל כל מה שמן הכובד העליון לכובד התחתון לא מה שמטמא ממנו ולא מה שנראה עומד ור' שמעון יאמר שהעומד כאשר היה רצוף ומתוקן כמו שיעשה הגרדי בעת האריגה הנה אז יטמא בנגע אשר נראה בנפש המסכת אולם אם לא היה רצוף ולא מתוקן הנה הוא כמובדל מנפש המסכת ואין הלכה כרבי שמעון:  
+
+Mishnah 10
+
+סדין. הצעיף הקטן ונימין הן החוטין שבתחלת היריעה ושבסופה ואומריות המצנפות והראיה על זה מאמרו ושרף את הבגד או את השתי או את הערב בצמר או בפשתים הנה מאמרו בצמר או בפשתים יורה שבהם מה שישרוף ומה שיעזוב ובאה הקבלה שיעזוב ממנו האומריות שבו ואפילו היו מארגמן אשר הוא צמר שלא תחשוב שהן לא יצילו מן השרפה אם לא שיהיו ממשי או מזהב והדומה לו לא שיהיו מצמר או פשתים:  
+
+Mishnah 11
+
+כבר ביארנו במקומות מכלים שיש דברים רבים יטמאו במת ולא יטמאו במדרס הזב להיותם דברים אינן עשוין למשכב ומכללם קלע הספינה והמסך ומגדל בכ"ד מכלים ושם ביארנו הסבכות אשר לא יטמאו במדרס ויטמאו במת. והתנה רוחב גריס ומבואר מאד לפי שלא יהיה נגע פחות מכגריס מרובע כמו (שהשרשנו) [שפרשנו]:  
+וגלגלון. הוא אבנט אשר יחגור בו האדם ואולם הוא נגזר מן (ישעיה ג) והגליונים:  
+סגוס. והדומה להן מבגדי הצמר השעירים:  
+ושרש זה שהשם אמר בנגעי בגדים (ויקרא י״ג:נ״ה) פחתת היא בקרחתו או בגבחתו ואמרו בספרא בקרחתו אלו השחקים ר"ל הבגד הישן אשר נשתוו שטחיו בגבחתו אלו החדשי' ר"ל הבגד החדש אשר להן פתילו' ובגד הצמר כאשר הוא חדש וכ"ש העצי' הגסים כמו גמדא דנרש *והסגוסים כאשר הם חדשים יהיו על שטח האריגה כמו גרגרים מצמר בולטים נקראים מוכין לדמותם כמוכין והוא הצמר אשר ימלאו בו הכרים וזולתן ואמר ר' אליעזר שהנגע כאשר יראה בסמיכה והדומה לה יצטרך שיהיו הנגעים בעצם האריגה ובגרגרים הבולטים שעל שטחה והלכה כרבי אליעזר בן יעקב וכבר ביארנו בכ"ד מכלים שחמת ותורמל הם כלי עור וענין נראין שלא נחייב שיטמאו עד שנראה מה שיתחדש בתוכו ולא נחקור בין הכפלים:  
+
+Mishnah 12
+
+זה מבואר לפי שבגד המנוגע אסור בהנאה לאומרו יתעלה (שם) באש ישרף: 
+
+
+Chapter 12
+
+
+
+Mishnah 1
+
+אמר יתעלה (ויקרא יד) ונתתי נגע צרעת בבית ארץ אחוזתכם ובאה הקבלה (גיטין דף פב.) אחוזתכם מטמאה בנגעי' ואין אחוזת עובדי כוכבים מטמאה בנגעים וכשם שאין אחוזתם מטמאה בנגעים כך אין בגדיהן מטמאין בנגעים. ונכפל מלת קירות בנגעי בתים שתי פעמים ומיעוט קירות שתים הנה לא יטמאו בנגעים עד שיהיה בעל ד' כתלים:  
+ואסקריא מין מן הבנינים בלתי מחובר לארץ אלא חוץ באויר ולזה לא יטמא סביב וכן בית שבספינה לאמרו בבית ארץ אחוזתכם עד שיהיה מחובר בארץ ואמר אפילו על ד' עמודים ר"ל אפילו יהיו בלתי על ד' עמודים בארץ ועליהן גג הנה יטמא בנגעים אף על פי שהוא פתוח מארבעה צדדין:  
+
+Mishnah 2
+
+שיש. הוא המרמר והכונה בזה שלא יטמא בנגעים עד שיהו קירותיו מאבנים ועפר ומסיד לא באבן לבד והבית הנבנה מהן יטמא בנגעים אמר יתברך (שם) ונתץ את הבית את אבניו ואת עציו ואת כל עפר הבית הורה בזה שהוא נבנה מאבנים ועצים ועפר ואז יטמא: 
+
+
+Mishnah 3
+
+ממה שיתחייב שתדעהו ששיעור נגעי בתים שני גריסין לאמרו (שם) וראה את הנגע והנה הנגע מלמד שאין הנגע מטמא אלא כשני גריסין ועל דעת רבי ישמעאל אשר אמר כי כאשר נראה כשני גריסין על אבן אחת טמא לפחות מה שיהיה בבית צריך ד' אבנים אבן אחת בכל כותל עד שיהיה כל כותל מכתלי הבית ראוי לנגעים ולפי דעת רבי עקיבא אשר אמר שהשני גריסין על שתי אבנים אי אפשר פחות משמנה אבנים ור' אלעזר ברבי שמעון אומר שמאמר השם בקירות הבית כגריס הנה כל כותל מהכתלים אשר יעשה מהן זוית ויהיה זה הנגע אשר רחבו כגריס וארכו כשני גריסין משותפת בין ב' כתלים עד שיהיה בקירות וזה אי אפשר עד שתהיה בזוית כזו והלכה כר"ע: 
+
+
+Mishnah 4
+
+כבר השרשנו שצריך שיהו ב' עצים: 
+
+ושקוף הוא המשקוף העליון מהשער ואמר שאפילו חתיכה מהעץ אשר יתקעו בו הנגרין אצל הרכבת המשקוף זה השיעור הוא אשר יטמא הבית: 
+
+וסנדל הוא רפידה יעשו מאחורי המשקוף עד שישתוה לשטחו ואין אלו השיעורים מההגעה עד שנאמר בו הלכה כפלוני: 
+
+פצים. הוא חצי נדבך האבן או נדבך חצי העץ וכאשר הושמו בין שני הצדדים ישאר ביניהם חלל ימלאו בו עפר: 
+
+וקירות המחיצה. הוא תקרה לא נעשה לחמם ואמנם נעשה להיות צל לאשר תחתיו מהבהמות מהשמש ואמנם היות בתי חוץ לארץ לא יטמאו בנגעים הנה זה לשון התורה לפי שהתחלת הפרשה כי תבאו אל ארץ כנען וגו' והיות ירושלים לא תטמא בנגעים אמרו (שם) ארץ אחוזתכם וירושלים לא נתחלקה לשבטים ואולם הוא בית תפלה יקרא לכל העמים: 
+
+
+Mishnah 5
+
+עסק הוא לפנוי. רצה לומר לשמוש ועמל שאין צריך לו כי אם מן הכלים ועסק הוא נגזר מכי התעשקו עמו (בראשית כ״ו:כ׳) וכבר ידעת שכלי חרס אין להם טהרה במקוה וזכר מכלי חרס היותו פחות בדמים והוא פך השמן:  
+וטפיו. הוא כלי קטן מאד לא יצא ממנו דבר כי אם טיף טיף כמו שהתבאר בכלים (פ"ג מ"ב):  
+ואמר אחר כן אם על של רשע כך על השרש אשר אומר אותו שראיית הצרעת הנזכרת בתורה אמרו שהוא עונש בעבור לשון הרע כי יפרד מן האנשים וירחיקו אותו מהיזק לשונו ויתחילו בביתו ואם חזר בו מוטב ואם לא יבא במצעות והוא אמרו בכל מלאכת עור חזר בו מוטב ואם לאו יבא בבגד ואם לא חזר בו עדיין יבא לגופו ועל עור בשרו וזה על דרך המוסר והתוכחה הלא תרא' שהם דברים בלתי טבעיים ואינן חלאים טבעיים בשום פנים לפי שהבגדים והבתים הם חומר דומם שלא יקרה בהן צרעת אלא בקריאת התורה על הדמיון אשר זכרנו וכן נגעי אדם תראה שישים הנתקים צרעת והוא חולי הנקרא חולי השועל ויטהר הצרעת כאשר הפך כולו לבן והוא תכלית הצרעת והיותר גדולה והיותר חזקה ואמנם הם עניינים תוריים לפי מה שזכרנו ולזה השרש נקרא רשע:  
+
+Mishnah 6
+
+אמר יתעלה (ויקרא י״ד:מ׳) וחלצו את האבנים ולקחו אבנים אחרות ולזה אין חולצין פחות משלשה ואינן מביאים פחות משנים:  
+ואמרו ולא סיד מכל מקום לאמרו ועפר אחר יקח והסיד אינו עפר אלא אבן נשרפת. וזה הקבוץ אשר בא לאמרו וחלצו ולקחו והביאו בעל הבית המנוגע ואחר כאשר היה הכותל משותף בין שני בתים והוא אמרו בכאן אוי לרשע אוי לשכנו:  
+
+Mishnah 7
+
+זה כמו שקדם בנגעי בגדים וזה שבא בנגעי בתים גם כן והנה פשה הנגע בקירות הבית וכאשר היה הפסיון בקירות הבית לא סמוך לנגע הראשון יצטרך שיהיה נגע והוא כגריס כמו שביארנו ואמר גם כן בנגע חוזר (ויקרא י״ד:מ״ג) ואם ישוב הנגע ופרח בבית *שימשך שיעור נגעי בתים אשר הוא ב' גריסים באורך וברוחב גריס אחד לפי מה שהשרשנו בזה הפרק: 
+
+
+Chapter 13
+
+
+
+Mishnah 1
+
+יאמר שעשרה ענינים הן לבית ולהן דינין מתחילתן ועד סופן כמו שיתבארו הראשון שיחלש מראה הנגע בשבוע ראשון והענין השני שיעדר הנגע לגמרי בשבוע ראשון והמשפט באלו שני הענינים שיקלוף מקו' הנגע וישאר הבית טהור והענין השלישי שיחלש מראה הנגע בשבוע שני והענין הרביעי שיעדר הנגע לגמרי בשבוע שני והדין באלו שני הענינים שיקלוף הבית ויצטרך לטהרת צפרים כמו שנבאר ואם יוסיף הנגע בשבוע ראשון הנה הדין בזה חולץ וקוצה וטח ונותן לו שבוע ואם חזר הנגע אחר זה יתוץ את הבית כולו וזה ענין החמישי ואם לא חזר הנגע הנה יצטרך צפרי' וזהו ענין הששי ואם עמד הנגע בעיניו בשבוע ראשון והוסיף בשבוע שני וזהו ענין השביעי הנה הדין בזה חולץ וקוצה וטח ונותן לו שבוע ואם חזר הנגע אחר זה יתוץ את הבית כולו ואם לא חזר הנגע הנה הוא טעון צפרים וזהו ענין השמיני ואם בעיניו עמד הנגע בשבוע ראשון ובשבוע שני והוא הענין התשיעי הנה דינו חולץ וקוצה וטח ונותן לו שבוע ואם חזר הנגע יתוץ ואם לאו טעון צפרים וזהו הענין העשירי ואלו המשפטים אשר ספרנו באלו הענינים מהם פסוקי התורה מבוארים ומהם קבלה מסמיכו' ורמזי' מהתורה ואולם פסוקי התור' הם המשפטי' אשר זכר הפושה בשבוע ראשון אשר נאמר בו חולץ וקוצה וטח ונותן לו שבוע חזר יתוץ לא חזר טעון צפרים ואמר יתעלה בזאת הפרשה (ויקרא י״ד:מ״ד) ובא הכהן וראה והנה פשה הנגע בבית ואמר אחר זה ונתץ את הבית אמרו במה הוא מדבר אם בפושה הראשון הרי אמור הא אינו מדבר אלא על שבא בסוף שבוע ראשון ומצאו עומד ובא בסוף שבוע שני ומצאו פושה שידין בו כדין פושה בראשון בעצמו לפי שנא' (שם) בפושה בראשון ושב הכהן ובא בזה המאמר אשר בא הפירוש שהוא בפושה בשני ובא הכהן ואמרו זו היא שיבה זו היא ביאה מה שיבה חולץ וקוצה וטח ונותן לו שבוע אף ביאה חולץ וקוצה וטח ונותן לו שבוע ואמר יתעלה בזאת הפרשה גם כן (שם) ואם בא יבא הכהן וראה והנה לא פשה הנגע בבית אמרו במה הכתוב מדבר אם בפושה בראשון הנה אמור אם בפושה בשני הנה אמור הא אינו מדבר אלא את שבא בסוף שבוע ראשון ובסוף שבוע שני וראה והנה לא פשה ושמו גם כן דין העומד בראשון ובשני כדין פשה בשני לאמרו בכאן בעומד בראשון ובשני ואם בא יבא ואמר בפושה בשני ובא הכהן וראה כמו שביארנו ואמרו ג"כ נאמר צרעת ממארת בבתים (שם) ונאמר צרעת ממארת בבגדים (שם יג) מה צרעת ממארת האמורה בבגדים עשה את העומד בשני כפושה בשני אף צרעת ממארת האמורה בבתים עשה את העומד בשני כפושה בשני וכבר קדם שדין פושה בראשון הנה הדין ג"כ בפושה בראשון ובפושה בשני ובעומד בראשון ובשני חולץ וקוצה וטח ונותן לו שבוע: 
+
+חזר יתוץ לא חזר טעון צפרי' כמו שביארנו בסוף משנה ואמר בזה (המסכתא) וטהר הכהן את הבית כי נרפא הנגע ולקח לחטא את הבית וכו' והיה לו לומר לחטא אותו וכאשר אמר לחטא את הבית הרי חטא כאן בית אחר מכאן לכוהה בשני וההולך לו שהוא קולפו וטעון צפרים וכאשר הגיע הדין בעומד בראשון וכוהה בשני או הלך הנגע בשני שהוא טעון צפרים שמענו כוהה בראשון וההולך לו בראשון אינו טעון צפרים וזה כלל הסמיכות והרמיזות על אלו הדינין המקובלים: 
+
+
+Mishnah 2
+
+האבן שבזוית. רצה לומר אם תהיה בזוית המשותפת בינו ובין חבירו: 
+
+ראש ופתין מין מלבני' היה מפורסם התמונה בזמן ההוא אצלם כמו הנדבך והקשרים אשר יחברו בם הכתלים ומזאת התמונה יתבאר זה הדין: 
+
+
+Mishnah 3
+
+מלבנין אשר יהיו ממעל על שטח הקורה: 
+
+וסריגי החלונות הסבכות אשר בחלון יהיו מעץ וממתכות גם כן ואין הלכה כרבי יהודה ולא כרבי אלעזר: 
+
+
+Mishnah 4
+
+אמר הש"י בבית המוסגר (ויקרא י״ד:מ״ו) והבא אל הבית כל ימי הסגיר אותו יטמא עד הערב הנה לא יטמא זולת מתוכו ואמר במוחלט (ויקרא י״ד:מ״ו) צרעת ממארת היא בבית טמא הוא אמרו טמא הוא הוסיף לו טומא' שיטמא בין מתוכו בין מאחוריו ומי שיגע בו מאחוריו יטמא וכבר ידעת שענין מטמאין בביאה שיטמא כל מה שיכנס בה לפי מה שיתבאר: 
+
+
+Mishnah 5
+
+זה דומה למה שהתבאר בפי"א (מ"ו) באמרו הטול' מן המוסגר בטהור והענין בשתי ההלכות אחד: 
+
+
+Mishnah 6
+
+אבן אחת מטמא בביאה כאשר היתה תוך האהל יטמא כל מה ששם כמו שיתבאר וכל שכן הבית בכללו כאשר יגיע תחת אהל והלכה כרבי אלעזר: 
+
+
+Mishnah 7
+
+אמר השם במצורע (שם יג) מחוץ למחנה מושבו ובאה הקבלה שמושבו טמא ולזה כאשר ישב תחת האילן כבר שב זה המקום טמא ואם נכנס אדם תחת זה הצל יטמא אולם אם היה אדם טהור יושב תחת הצל ועבר המצורע תחת זה האהל והוא הולך לא נטמא הטהור אלא אם כן עמד המצורע שם ואז ישוב זה מושבו שם ויהיה טמא וכן אבן המנוגעת וכלים המנוגעי' כאשר ינוחו באהל יטמאו וכל מי שיכנס שם עמהן תחת האהל יטמא ואני עתיד לבאר ראיה זו: 
+
+
+Mishnah 8
+
+השרש שכל הבא ראשו ורובו כבא כולו וכמו שהבגד לא יטמא בהתחדש הנגע בו אא"כ היה ג' על ג' ומעלה כן לא יטמא ג"כ בבית המנוגע אלא א"כ היה מה שיכנס ממנו בבית המנוגע מג' על ג' ומעלה ואז יטמא הבגד כולו אולם אם היה הבגד עצמו מנוגע הנה בעת שיגיע ממנו כזית בבית טהור טמאוה לפי שהבגדים המנוגעים ואבני בית המנוגע ועציו ועפרו מטמאין בכזית בביאה ולשון סיפרא ולצרעת הבגד ולבית (שם יד) מקיש בגד לבית מה בית מטמא בביאה אף בגד מטמא בביאה אין לי אלא בגד מניין לרבות את כולן ת"ל (שם יג) זאת תורת נגע צרעת בגד הצמר מקישן לבגד מה בגד מטמא בביאה אף כולן מטמאים בביאה: 
+
+
+Mishnah 9
+
+אמר השם יתברך (שם) והבא אל הבית כל ימי הסגיר אותו יטמא עד הערב הנה כבר למדנו שכל מה שיגיע בבית המנוגע יטמא ואמר השם (שם) והאוכל בבית יכבס את בגדיו והשוכב בבית יכבס את בגדיו ואין הפרש בין אוכל או שוכב שלא באכילה יטמא ואמנם כוונת הכתוב מה שזכרוהו ליתן שיעור לשוכב כדי אכילה וכאשר עמד בבית המנוגע שיעור יהיה אפשר לאדם בו שיסב ויאכל חצי ככר מלחם חטין בלפתן הנה כבר נטמאו בגדיו אשר עליו בין שיאכל או לא יאכל יהיה שוכב או עומד או איך שיהיה הכונה בו שיתאחר זה השיעור ואמרו פת חטים ובלפתן מפני שהוא זמן מועט לפי שהלחם הטוב בלפתן ימהרו באכילתו ולא יצטרך ללעוס אותו שיעור רב ושיעור זה הפרס אשר יאכל ר"ל שישהה שם שיעור אכילתו ויטמאו בגדיו הן ג' ביצים בינונית מביצת התרנגולת כמו שביארנו בשמיני מעירובין (דף פב:): 
+
+
+Mishnah 10
+
+דעת ר' יהודה מה שאומר לך וזה שלדברי הכל שהעובד כוכבים כאשר נכנס לבית המנוגע יטמאו הבגדים אשר עליו מיד להיותו הוא בעצמו לא יטמא לפי מה שהשרשנו בפתיחה וכאשר מצאנו האיש אשר יטמא יציל כלים שעליו מלטמא ולא יטמאם עד שישהה בכדי אכילת פרס והאיש אשר לא יטמא הוא עצמו לא יציל כלים שעליו אבל יטמא ג"כ אשר יכניס ידו לבית המנוגע כאשר לא יטמא הוא עצמו יטמאו כלים שעליו מיד: 
+
+
+Mishnah 11
+
+אין הלכה כרבי שמעון ולא כרבי יהודה: 
+
+
+Mishnah 12
+
+על רוחב ד' אמות רצה לומר שהמקום אשר יבא שם יהיה ד' אמות על ארבע אמות עד שיהיה לו מושב בפני עצמו ויכנס קודם שיכנס אדם אחר בבית הכנסת ויצא אחר יציאת כל אדם עד שלא יטמא שום אדם בעברו ביניהם כי אולי יעמוד בעודנו הולך ויטמא כל מי שהאהילו כמו שקדם ור"מ סבר [מאחר] שבית המנוגע יטמא כל מה שבו וכן אהל המת נעשה דינם שוה ור' יוסי סבר שטומאת מת חמורה לפי שהיא טומאת שבעה וטומאת בית המנוגע טומאת ערב ולזה יורידוהו מדרגה כמו שתראה ואולם דיני צמיד פתיל ודיני הכלים אשר יצילו באהל המת הנה כבר הקדמנו אותן בכלים (פי"א) ואהלות (פ"ה) וביארנו כל הכלים אשר יצילו בצמיד פתיל ואיכותם בכ"ד מכלים ובארנו שהאהל יציל כל מה שבו בכסוי לבד ובצמיד פתיל ויתבאר זה בחמישי מאהלות ושם אמרו בסיפרא כלים מצילין באהל המת ואהלים בכסוי וביארנו ענין זה ותבקשנו משם ובתוספת' הבור והדות שבבית המנוגע אע"פ שהן מגולין כלים שבתוכן טהורים וכבר ביארנו בחמישי מכלים שהם לא יהיו טהורים באהל המת אם לא שיהיו מכוסים וזה סתם לדעת רבי יוסי והלכה כרבי יוסי: 
+
+
+Chapter 14
+
+
+
+Mishnah 1
+
+זה הסדר כולו בפסוק והיותו כלי חרס קבלה ותרגום יונתן (עמוס ו) מזרק פיילי והיות המים רביעית קבלה אמרו מים שדם הצפור ניכר בהן ושיערו חכמים רביעית וכן דם צפור שחוטה וקבלה: 
+
+ושיור הלשון רצה לומר קצות לשון זהורית והוא שני תולעת והוא צמר צבוע בכרמיז והוא אמרו שני תולעת ושעורו משקל שקל לאחר ידו של מצורע על גב ידו וי"א הוא רבי נתן ואין הלכה כר"נ: 
+
+
+Mishnah 2
+
+זה כולו מבואר והוא לשון התורה למי שהוא טהרת צפרים (ויקרא י״ד:ח׳) וכבס המטהר את בגדיו וגלח את כל שערו ורחץ במים וטהר ואחר יבא אל המחנה וישב מחוץ לאהלו שבעת ימים (ויקרא י״ד:ח׳) וענין אמרו טהור שהוא טהור מלטמא בביאה כמו שהיה ולא יטמא משכב ומושב כמו שהיה קודם לפי מה שהרחיקוהו זמן אחר זמן וטהור וענין אמרם כשרץ שהוא יטמא במגע ולא במשא אדם וכלים וכבר ביארנו ראיות זה בכלים (פ"א) ואמרו חוץ לאהלו ראיה שאסור בתשמיש המטה: 
+
+
+Mishnah 3
+
+זה ג"כ מבואר בפסוק אמר השם יתברך (שם) והיה ביום השביעי יגלח את כל שערו את ראשו ואת זקנו ואת גבות עיניו ואת כל שערו יגלח וכבס את בגדיו ורחץ את בשרו במים וטהר: 
+
+שלש טהרות במצורע. כבר התבארו: 
+
+וג' של יולדת אחד מהן אחר שבעה לזכר וי"ד לנקבה אשר היא בה בנדתה וכאשר תשלי' זה הזמן טובלת וטהורה מלטמ' משכב ומושב עוד ישאר שלשים ושלשה ימים לזכר וס"ו לנקבה בדמי טהרה בכל קדש לא תגע והיא בזה הזמן מגעה טמא לקדשים כמו שהתבאר בסוף נדה (דף עא:) ותהיה ראשון לטומאה בזה הזמן וכאשר נשלמו כבר תטהר טהרה שנייה ותטבול ותהיה טבולת יום עוד תביא קרבן ותשלם טהרתה לאכול בקדשים והיא טהרה שלישית כמו שבא הפסוק (שם יב) וכפר עליה הכהן וטהרה וכבר ביארנו במס' ברכו' (פ"א) שטבול יום אסור בתרומה ומותר במעשר ויתבאר שמחוסר כפורי' אסור בקדש ומותר בתרומה ובכריתות (דף ח:) יתבאר שמצורע ויולדת מכלל מחוסרי כפרה וזה כולו מבואר לפי שהן פסוקי התורה: 
+
+
+Mishnah 4
+
+זה כולו מבואר בפסוק ובלוים אמר בעת שבחר השם יתעלה בהם במדבר לעבודתו (במדבר ח׳:ז׳) והעבירו תער על כל בשרם וכבסו בגדיהם והטהרו וזאת התגלחת אמנם היתה במדבר לבד ואינה נוהגת לדורות: 
+
+
+Mishnah 5
+
+אילו אמר השם ולקח צפרים לבד היינו לוקחים שנים לפי שמיעוט צפרים שנים ואמרו שתי צפרים ירצה בו ההשויה ביניהם בכל הענינים עוד אמר (ויקרא י״ד:ה׳) את הצפור האחת את הצפור החיה הבדילה במעשה שעשה הנה מצוה מן המובחר שיהיו שוים בכל הענינים ואם אי אפשר זה הנה מותר: 
+
+וענין תמות המשתלחת שתעזבנה עד שתמות כמו שהתבאר בשני שעירי יום הכפורים (דף סב.) ומאמרו חיה למדנו שלא יהיה טריפה: 
+
+
+Mishnah 6
+
+אחד לשנים וב' לד'. ר"ל שאם יחלוק איש כרע המטה לשנים עוד יחלוק כל חצי מהן בב' חצאין ויהיו ד' אמנם יצטרך אל זה ולא יחלקהו אמרו כרביע כרע המטה שלא תחשוב שאינו בצמצום ואם היה יותר דק או עב אין לחוש ולמדנו שיהיה כרביע כרע המטה לא פחות. ואזוב הוא הארנגי' אשר ירגילו אותו האנשים במאכליה'. וענין שם לווי שם מחובר למקום כמו שנאמר במיני העשבים הנהרי והפרדסי והמדברי או יתייחס אל מדינה או אל הר אבל יאמר לו אזוב בסתם וכבר התבאר בש"ס שבזה האזוב לא יהיה ארכו פחות מטפח:  
+
+Mishnah 7
+
+לשון התורה (ויקרא י״ד:י׳) וביום השמיני יקח שני כבשים וגו' ואם דל הוא וגו' וב' תורים וגו': 
+
+
+Mishnah 8
+
+הדם אשר יזה על המצורע יקחהו בידו לא בכלי לאמרו (שם) ולקח הכהן מדם האשם ונתן על תנוך אזן המטהר ואמרה מה נתינה בעצמו של כהן אף קבלה בעצמו של כהן וראוי שיהיה המצורע כבר טבל בזה היום השמיני ואז יזה עליו הדם. ור' יהודה אומר שאינו טובל בזה יום השמיני כי כבר טבל בערב יום שביעי שקדם לך מאמרו ביום השביעי יגלח וגו' וחכמים אומרים שהמצורע כיון שנכנס בטומאה בימי חלוטו והוא עלול שלא ישמר ואולי יטמא בשביעי אחר טבילתו חייבוהו טביל' מספק ואע"פ שלא הסיח דעתו לא יצטרך טבילה [ולא] נאמר אולי להכנסתו לטומאה נטמא והוא לא ידע ואין הלכה כרבי יהודה:  
+
+Mishnah 9
+
+מן צורת המקדש אשר ציירנו במדות יתבאר לך ששער ניקנור הוא בין עזרת נשים ועזרת ישראל וכבר התבאר בפ"א מכלי' (מ"ח) שעזרת ישראל לא יכנס בה מחוסר כפורים ודם האשם ג"כ אינו מותר להוציאו חוץ לעזרה ולזה יעמוד המצורע חוץ לשער ויכנס ראשו בעזרת ישראל להזות עליו הדם:  
+אמנם בהן יד ורגל ידוע מה הם הבהונות:  
+ואולם תנוך אזן הוא אשר נרשום לך עתה וזה שגשם יצא על שטח האוזן ממה שימשך לפנים כאשר יגע בו האדם ימצאהו חזק דומה לעצם ומחוץ הוא בשר רך מקיף בסביב האוזן כולה והפנימי הוא תוך האוזן ולזה הגשם אשר מחוץ יהיה תכלית האזן הקערורה וזהו תנוך אזן אשר על איזה החלק שיזדמן ממנו או על כולו יזה השמן והדם והוא אמרם תנוך אוזן זה גדר האמצעי ואין הלכה כרבי יהודה ולא כר"ש ולא כרבי אליעזר:  
+
+Mishnah 10
+
+זה מבואר כולו ואמרו על כל הזאה טבילה ר"ל שהוא יטבול אצבעו בשמן אשר בכפו אבל לא שיטבול אצבעו פעם אחת ויזה ממנו שתי הזאות או שלשה ואין הלכה כר"י ב"נ ולא כר' שמעון: 
+
+
+Mishnah 11
+
+רבי שמעון יכוון עניינו בעת הקרבת החטאת לפי שבו יובדל העני מן העשיר שאם קרב חטאת עוף והיה עני והעשיר אחר זה ישלים קרבן עני ולא נצריכהו לחייב אותו קרבן עשיר וכן אם מקריב קרבן בהמה לפי שהיה עשיר והעני ישלים קרבן עשיר ורבי יהודה יעשה העיקר אצל הקרבן האשם אשר בו ישתוו העני והעשיר כמו שהוא בפסוק והוא המיוחד בטהרת מצורע והלכה כרבי יהודה: 
+
+
+Mishnah 12
+
+מבואר הוא שהקרבן עני אצל מיעוט היכולת ואמרו מביא אדם ע"י בנו ע"י בתו קרבן עני רצה לומר בשביל בנו או בשביל בתו אע"פ שהוא עשיר מביא בעבורם קרבן עני לפי שאין הקרבן מעצמו ואמנם יעשה קרבן מזולתו ובתנאי שבנו ובתו עניים אולם אשתו להיותה כמוהו הנה לא יקריב בעבורה אלא קרבן עשיר לפי שהיא כגופו ואמר רבי יהודה כי כמו שיקריב מאשתו קרבן עשיר כן כל קרבן שתתחייב רצה לומר קרבן זבות ויולדות הנה הוא מחוייב אליו ולא יקריבהו קרבן עני בעבורה אם היה עשיר והלכה כרבי יהודה: 
+
+
+Mishnah 13
+
+כבר ביאר בתוספתא נזרק דם על אחד מהם ומת אחד מהמצורעים רצה לומר דם מאחת משתי חטאות שנתערבו זו שאלו אנשי אלכסנדריא את רבי יהושע ואמר להם להביא חטאת בהמה אינו יכול שאין חטאת בהמה באה על הספק ולהביא חטאת העוף אינו יכול שהעשיר שהביא קרבן עני לא יצא וכיצד יעשה יכתוב נכסיו לאחר ויביא קרבן עני ונמצא עני ומביא חטאת העוף אמר להן ר' יהושע עכשיו שאלתם דבר חכמה וממה שיתבאר אותו בכאן עד שישלים כוונת המסכתא שטהרת מצורע הראשון ר"ל אשר תעשה בעת הסרת נגע הצרעת בשתי צפרים ועץ ארז ואזוב שהיא נוהגת בפני הבית ושלא בפני הבית בארץ ובחוצה לארץ לפי שאין לה קשר בדבר מזה ויטהר המצורע בו וישאר מחוסר כפורים כמו הזבים והזבות והיולדות אשר בזמננו ליום אשר טהרו הם מחוסרי כפרה ולשון התוספתא שטהרת מצורע בארץ ובחו"ל ושם גם כן אמרו הכל כשרים לטהר את המצורע אפילו זב אפי' טמא מת וכשם שמצוה לטהרו כך מצוה לטמאו וכהן שטמאו מצוה עליו לטהרו שנאמר לטהרו או לטמאו ושם נאמר ג"כ שמצורע מטהר ושהוא כאשר יעמוד בתגלחת שניה לפי שהוא דוחה בו מצות לא תעשה אשר הוא גילוח הראש בכללו והזקן ולא הגיע לנו תכלית לפי שא"א בזמננו זה הבאת כפרה עד שיטהר מטומאת צרעת הטהרה השלמה אשר היא מפני תגלחת שניה ותכלית מה שנאמר יבוא עשה וידחה את לא תעשה כאשר (יקדים) [יקיים] העשה על השלימות וזה מקום ספק ועיון ובספרא אמר רבי יהודה שבתי היה והלכתי אחר רבי טרפון לביתו אמר לי יהודה בני תן לי סנדליי ונתתי לו ופשט ידו לחלון ונתן לי ממנה מקל ואמר לי יהודה בני בזו טהרתי שלשה מצורעים ולמדתי בו שבעה הלכות שהוא של בירות ובראשה טרף וארכה אמה ועביה כרביע כרע המטה אחד לשנים ושנים לד' ומזין ושונין ומשלשין ומטהרין בפני הבית ושלא בפני הבית ומטהרים בגבולין והנה לך ראיה בזה שרבי טרפון היה אחר החרבן והיה זה המעשה בחוצה לארץ לפי מה שהורה ספור המעשה:  
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Negaim/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Negaim/Hebrew/merged.txt
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@@ -0,0 +1,709 @@
+Rambam on Mishnah Negaim
+רמב"ם משנה נגעים
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Negaim
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה נגעים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+התחיל בחלוקת מראות נגעי בשר כמו שעשה הכתוב והם שני מראות בהרת ושאת ויחלקו לארבעה מראות בהרת ושניה לה. שאת ושניה לה והוא אמרו יתברך (ויקרא י״ג:ב׳) אדם כי יהיה בעור בשרו שאת או ספחת או בהרת וספחת אינה ממראות נגעים עומדת בעצמה והוא אמרם מה לשון ספחת טפילה שנאמר (שמואל א ב׳:ל״ו) ספחני נא אל אחת הכהונות ענין זה שהוא סמוך וזכרו הפסוק בין שאת ובהרת להודיענו שהוא סמוך לשניהם ותהיה השאת והסמוך לה ובהרת והסמוך לה ואלו שני מראות רוצה לומר שאת ובהרת הם מראה הלובן אמר יתברך (ויקרא י״ג:י״ט) שאת לבנה או בהרת לבנה כן בלא ספק השני מראות הסמוכין להן. ואלו ארבע מינים כולן מיוחסין למראה הלובן יתחלפו בחוזק וחולשה והיותר חזק מהן לובן הבהרת וענין עזה כשלג שהלובן עז וחזק כשלג והוא אמרו (שם) ואם בהרת לבנה היא ובא בפירוש היא לבנה ואין למעלה ממנה כלומר שתבא לבנה כשלג ולמטה ממנה כלובן סיד ההיכל ואלו השנים מראה הבהרת. ומראה השאת כצמר לבן והוא כצמר נקי בן יומו ר"ל יום הולדת השה כאשר נרחץ זה הצמר ונתלבן ברחיצה וזה המראה חזק הלובן מסיד ההיכל ולמטה ממנו בלובן כקרום ביצה והם שני מראות השאת ודעת (ר"ע) [ר"מ] שאמר קרום ביצה מראה אחד והוא שני של שאת ואם הוא יותר חלוש הלובן מקרום ביצה אינו ממראות נגעים והלכה כחכמים:  
+
+Mishnah 2
+
+פתוך. הוא המראה המעורב מן הלובן והאדמימות והוא גם כן ממראות נגעים ואם לא יתבאר זה בשאת אבל אמר שאת לבנה לבד אבל התבאר בבהרת אמר אם בהרת לבנה אדמדמת ובסיפרא מנין ליתן את האמור בבהרת בשאת ואת האמור בשאת בבהרת ת"ל צרעת היא לפי שבא בבהרת צרעת היא וכן בשאת והבן מזה שאלו המראות כולן כאשר נתערב כל אחד מהן לאדמימות מעט עד שיהיה בו לובן מעורב עם אדמימות שהוא ג"כ נגע צרעת ואמר שנחשוב כל מראה מהם כבר נתערב ביין ויעמוד עליו מראה הצרעת וזכר ממנו השני מראות ר"ל שלג וסיד והוא ההיקש לשאר מראות וכן שמו דרך משל בהש"ס לזה ד' כוסות מלאים חלב כזה השיעור ובא' הפילו בו שני טיפי דם ובשני ד' טיפי דם ובשלישי ח' טיפי דם ובד' ט"ז טיפי דם ועל זה היחס מהעירוב יקישו ד' המראו' המורכבי' מהלובן והאדמימות לפי שמה שיהי' הלובן חלוש יהיה מעט האדמימו' כאשר יערבו בו יותר נראה אודם חזק ולזה יהיה מעט האדמימות עם מראה קרום ביצה כמו ט"ז טיפות מדם בזה השיעור מהחלב יהיה זה האודם מבואר והבן זה: 
+
+וביאור דיהה עכור מעט הבהירות והלכה כר"ע: 
+
+
+Mishnah 3
+
+מצטרפין זה עם זה. לכל הדינים עוד ביאר איך יתחברו ונחשבים כמראה א' בזה אחד מהג' דינין אם הם אחד וזה מהשלשה דינים אם לפטור אם להחליט אם להסגיר וכאשר חייב חבורם והיותם במראה אחד שיאמר לו טהור אתה וזהו לפטור או יעכב ענינו וזהו להסגיר או יאמר לו טמא אתה וזהו להחליט בזה המעשה והתחיל בביאור דין ודין ואמר להסגיר את העומד בסוף שבוע ראשון וזהו שהנה יתבאר ברביעי מזאת המסכת שמי שהי' בגופו בהרת כחצי גריס ואין בו מחי' ולא שער לבן עד התחדש לו אחר זה בהרת כחצי גריס דבוקה בראשונה ובו שער אחד לבן שהוא יצטרך הסגר שבעת ימים וכאשר היה איש מוסגר ובגופו בהרת ג"כ כחצי גריס ובסוף השבוע נתחדש לו כחצי גריס ובו שער אחד לבן דבק בבהרת אשר היה בו שהוא ג"כ יסגיר כמו לו בהרת ובהרת: 
+
+עוד אמר לפטור את העומד בסוף שבוע שני כמו שיהיה רושם צרעת אשר הקיפו שבוע שני אשר קצתה מראה בהרת ובה כגריס ובצידה דבקה בו מראה שאת כגריס עוד הוסרה קצת מראה שאת ונשאר מראה בהרת על שיעורו הנה הוא טהור שכבר הוסרה הצרעת ונחשבה יחד כמראה אחד ובהתאמת זה כולו בעתיד. עוד אמר להחליט את שנולד לו מחיה וזה שהנה יתבאר לך בג' מזו המסכת שרושם הטומאה בצרעת העור שלשה סימנים מחיה או שער לבן או פסיון והמחיה שתהיה שיעור עדשה מרובעת מן בשר חי בתוך מקום הצרעת ושער לבן הוא שיהיה במקום הנגע ב' שערות לבנות ופסיון שירבה הנגע ויוסיף להמשך בגוף ואפילו מעט מזער אולם המחיה או שער לבן הנה הם אותות טומאה לעולם בין שיהיה בתחלת ביאת כהן והוא ענין בתחלה או התחדש אחד מהן בשבוע ראשון או בשבוע שני או אחר שאמר לו הכהן טהור אתה וזהו ענין אמרו לאחר הפטור והוא אמרו יתב' (ויקרא יג) אחרי הראותו אל הכהן לטהרתו ונראה שנית אל הכהן ר"ל שיתחדש עליו חדוש אחר שדן עליו בטהרה ושב אל הכהן שנית וכאשר היה באיש רושם צרעת בו שני מראות קצתו מראה בהרת וקצתו מראה שאת עוד התחדש בא' מהמראות מחיה או שער לבן הנה הוא מוחלט לטומאה לפי שהן התקבצו בדמיון מראה א' בין שיהיה זה השער לבן או המחיה בתחלה והוא כאשר בא אל הכהן בתחלה או שהתחדש בסוף שבוע ראשון או בסוף שבוע שני או אחר שטיהר לו הכהן ואמר לו טהור אתה וכן ג"כ ספרו להחליט את שנולד לו פסיון ומבואר הוא שאינו טמא בפסיון אלא אחר שבוע ראשון לפי שהפסיון אמנם יודע בעמיד' בין מה שיהיה לנגע בתחלת עמדו לפני הכהן ובין מה שהוא לאחר השבוע וכאשר היה בנגע תוספת בשבוע ראשון או השני או לאחר הפטור הנה הוא טמא ואם היה באיש רושם נגע ובקצתו מרא' בהרת ובמקצתו מראה שאת ונמשך אחד מהמראות בשטח הגוף או היה הרושם אשר עמד בו מראה בהרת ויהיה התוספת אשר נמשך בסוף שבוע מראה שאת הנה הוא מוחלט לטומאה בכל זה כאשר התחדש התוספת לפי ששני מראים יחד בדמיון מדריגת מראה אחד ואמר וכן גם כן יתחברו מראות נגעים להחליט את ההופך כולו לבן מתוך הפטור. וענין זה המאמר אמנם יתבאר בח' מזאת המס' שהאיש אשר יראה בו רושם צרעת יאמר לו פטור אתה כאשר לא יהיה שם מחיה ולא שער לבן עוד אחר זה תכלול הצרעת כל גופו הנה הוא טמא ושמאמר השם יתברך (שם) כלו הפך לבן טהור הוא אמנם הוא במוחלט לטומאה כאשר כלל אותו הנגע אחר שהיה טמא וכאשר היה איש בגופו בהרת ופטרו הכהן עוד כלל גופו מראה שאת הנה הוא יתחבר עם הבהרת הראשון ויהיה מוחלט לפי מה שהשרשנו וזהו ענין אמרו להחליט את ההופך כולו לבן מתוך הפטור: 
+
+וכן כאשר היה מוחלט בבהרת טומאה ר"ל שיהיה בו שער לבן או מחיה או פשתה בעור זמן אחר החלט כולל גופו כולו מראה שאת שהוא כמראה אחד אמר כולו הפך לבן טהור הוא וזהו ענין אמרו לפטור את ההופך כולו לבן מתוך החלט או מתוך הסגר לפי שהוא כאשר כלל גופו הצרעת והוא מוסגר הנה הוא ג"כ טהור לפי שהמוסגר הוא טמא כמו המוחלט כמו שהתבאר בתחילת כלים. ואלו המשלי' כלן אשר המשלנו בביאור זאת ההלכה מראה הבהרת והשאת ההיקש בעצמו אם היה הנגע בג' מראות או בשאר מראות מהמראים המנויי' שהן כלם במדרגת מראה אחד לכל הדינים לפטור ולהסגיר ולהחליט: 
+
+וכל מה שאמרנו באלה המשלים רושם נגע או מקום נגע אמנם נרצה בו השיעור אשר יטמא בנגעים והוא כגריס ואני עתיד לבאר זה: 
+
+וכבר שאל רבי יהושע בנו של ר"ע לר"ע מד' מראות מה תועלת לחלק אותן במספר אחר שכלן במדרגת מראה אחד ומצטרפים לכל הדינים והיה ראוי שיאמר כל לבן שהוא כמו קרום ביצה או יותר לבן ממנו הוא נגע צרעת והוא אמרו בתוספתא ויאמרו מקרום ביצה ולמעלה טמא וזה עם זה מצטרפים אמר לו מלמד שאם אינו בקי בהן ובשמותיהן לא יראה את הנגעים רוצה לומר שאילו נמנו להיותו רגיל בהבדל המראים והכרתם עד שיאמר זה המראה בהרת וזה שאת זה שני לבהרת וזה שני לשאת וממה שראוי שתדעהו שדעת ר"ע שתולדת הבהרת תוקף הלובן מן השאת וחכמי' אומרי' שהשאת יותר לבן מסיד ההיכל אשר הוא תולדת הבהרת כמו שזכרנו ושסיד ההיכל יותר לבן מקרום הביצה ויהיה סדר המראים לפי דעת החכמים כן בהרת אחריו השאת אחריו תולדת הבהרת ואחריו תולדת השאת לפי מה שהתבאר בגמרת שבועות (דף ו:): 
+
+ואמרו הרי אלו מראות נגעי' ירמוז אל הארבעה הפשוטי' ואל הארבעה המורכבים מהן מהאדמימות כמו שהתבאר: 
+
+
+Mishnah 4
+
+כבר התבאר בהלכה אשר לפני זאת שסבת מנין אלו המראות היא ההרגל וההכרה במראות ולזה אמר ר' דוסא שאי אפשר להרגיל במראות אם לא ידע ויכיר בהן שהן ל"ו וביאור זה שהנגעים ששה מינים נגעי עור בשר תחלה והשני נגעי שחין ומכוה והשלישי נגעי קרחת וגבחת והד' נגעי ראש וזקן והוא אשר יקראו נתקים והה' נגעי בגדי' והו' נגעי בתים. ולשון התוספתא (פ"ג) השחין והמכוה שניהם סימן אחד ושניהם טומאה אחת ולמה נחלקו שאין מצטרפין זה עם זה ושם נאמר ג"כ הקרחת והגבחת שניהם סימן אחד ולמה נחלקו שאין מצטרפין זה עם זה ואני אבאר לך כל זה במה שיבא וכבר קדם לך שמראות נגעים בעור הבשר ח' ד' פשוטי' וד' אשר תתערב אתם האדמימות כמו שהתבאר והוא אשר יאמר ממנו ד' בחלוק וארבע בפתוך ובתוספתא (פ"א) אמרו מראות שעור הבשר מטמא בהן השחין והמכוה והקרחת והגבחת טמאים ושם נאמר גם כן הנתקים מטמאים בכל מראה וכאשר יגיעו לך ההקדמות כולן יהיו ל"ב נגעים ח' בעור הבשר וח' בשחין ומכוה וח' בקרחת וח' בגבחת והן בעצמם בנתקים ובנגעי בגדים שני מראים ירקרק ואדמדם ובנגעי בתים ג"כ שני מראים ירקרק ואדמדם הנה אלו ל"ו מראים בחלוף המראים והמקום אשר יהיה בו המראים: 
+
+ואמר עקביא בן מהללאל שאם היה הענין כן על אופן ההרגל הנה הן ע"ב לפי שאלו המראות כולן בהתחלפות המראים והתחלף מקום המראים יהיו בתחלה ויהיה אחר ראייה קודמת ויצטרך הקישא בין עתה ובין מה שהיה עליו קודם אם בשבוע ראשון שני ושלישי כמו שיתבאר הנה אלו ע"ב מראין. ל"ו בתחלה כמו שמנינו והן בעצמן בסוף אחר ההסגר אי זה זמן יהיה ההסגר או שבוע א' או ב' שבועות או ג' איך שיתחייב הדין ואל זה הענין רמז בתוספתא כל כהן שהוא בקי בנגעים ולא בנתקים בנתקים ולא בקרחות באדם ולא בבגדים בבגדים ולא בבתים במראה ראשון ולא במראה שני במראה שני ולא במראה שלישי לא יראה את הנגעים עד שיהיה בקי בהן ובשמותיהן שנאמר (ויקרא י״ד:נ״ד-נ״ו) זאת התורה לכל נגע הצרעת ולנתק ולצרעת הבגד ולבית ולשאת ולספחת ולבהרת להורות ביום הטמא וביום הטהור וגו' רוצה לומר שהוא אל יורה עד שיהיה בקי באלו המראים כולן ובשמירת הענינים ובידיעת השם המורה על כל ענין מהן ושמור אלו הענינים שהן נפלאים מאד: 
+
+וכבר יסופק זה המספר על כל מי ששמעתי דבריו או ראיתי פירושו והנה עזרני ה' בהבנתו: 
+
+ואשוב אל שלימות ביאור ההלכה אמר ולא בשני שהשבוע השני שלו חל להיות בשבת וזה יתחיל מספרו מהיום השביעי מהשבוע ראשון עד שיהיה היום הז' משותף לב' השבועות יחד וכן השלש' שבועו' של נגעי בתים יהיה היום השביעי משותף לסוף שבוע שני והתחלת השלישי ויהיה מספר השני שבועות י"ג יום ומספר הג' שבועות י"ט יום ולזה אם התחיל בראיה ביום שני יבוא היום י"ג בשבת ואם התחיל בראיה בשלישי יבוא יום י"ט בשבת והנה יתבאר זה בשלישי מזאת המסכתא: 
+
+ואמר ר"ע שהוא יתחיל לראות באיזה שיזדמן מאשר יבא יום סוף שבוע מהשבועות ביום שבת אשר אין ראוי לראות הנגע בו להיות זה דומה לדין מהדינים יתאחר הראיה עד אחר השבת וכבר יהיה בזה האיחור חומרא לבעל הצרעת או קולא והוא יבאר והלכה כחכמים: 
+
+
+Mishnah 5
+
+שמור אלו השרשים והוא שכל נגע שיעורו אינו פחות מכגריס שנגעי עור בשר נטמאו בשלשה סימנין איזה שיהיו והוא שער לבן או מחיה או פסיון וכבר קדם לנו זכרון זה ודע שמתנאי שער לבן שיהיה בנגע ולא יהיה בשחין או במכוה או במחית השחין והמכוה או בתוך הבוהק ואם היה זה השחין אשר בו שער לבן בתוך הנגע וכן המחיה אם היתה בשחין שבתוך הנגע אינה סימן טומאה וכן הפסיון לא יהיה מעור הבשר לתוך השחין או למחית השחין או לתוך המכוה ולמחית המכוה או לבוהק והנה יתבארו כל אלו השרשים וראיותיהם כאשר יתחדש לנגע מה ינצל מאחד מאלו הסימנים השלשה עד שלא יהיה סימן טומאה והוא קולא לבעל הנגע ומתנאי נגעי הבשר שתהיה עגולה מכל צד עור הבשר עד שיהי' אפשר הפסיון באיזה צד שיהיה ולשון סיפרא בעור הבשר עד שיהיה כל החוצה לו סמוך לעור הבשר ראוי לפסיון שאם יהיה סמוך לראש או לזקן ולשחין ולמכוה ולקרחת אינו טמא וכן אלו השתי שערות לבנות אשר הוא סימן טומאה כאשר היו שתיהן או אחד מהן קצרות פחות מהשיעור אשר יתבאר אחר זה או היו שחורות או היו בצד השחין או מחית השחין בשחין או מכוה או מחית המכוה הנה אינו טמא וכן אם התחדש בין צמיחת השתי שערות שחין או מחית השחין או מכוה או מחית המכוה או בוהק הנה אינו טמא וכבר התבאר שרש כל אלו והנגע הראשון אשר היה בגשם בעת עמידה בתחלה לפני הכהן יקרא אום וכאשר יוסיף עליו שיתרבה אחר זה יקרא פסיון וכאשר לא הוסיף הנגע או שהוסיף הנגע והוסר השרש וישאר התוספת או נשאר קצת השורש עם התוספת וכל מה שנשאר עם התוספת פחות מכגריס הנה אינו טמא וכן אם נתחדש בין השרש והתוספת אחד מן הדברים אשר לא יהיה בהם פסיון כמו שיהיה בין השורש והתוספת שחין או מכוה או מחית השחין או מחית המכוה או התחדש בין האום והתוספת שחין או מכוה או מחית השחין או מחית המכוה או בוהק והבדילה הנה כבר ינצל מהיות מוחלט בפסיון מפני החדוש שנתחדש וזכרתי לך בזאת ההלכה כל אלו הדברים אשר חדושיהם ידחו סימני טומאה שהוא אפשר שיהיה יום שבת אשר הוא שביעי שלו טמא או קרוב להחליט לו ותחדש לו א' מאלו החדושים להציל לו בשארית היום עם ליל אחד בשבת ובבקר ימצא על ענין אחר הנה כבר היה לו האיחור קולא:  
+וכבר יהיה יום השבת בלתי מוחלט ויתחייב לו האיחור שיהיה יום אחד בשבת מוחלט כמו שיזכור אחר זה:  
+ומתנאי המחי' כאשר היתה כעדשה מצומצמת שתהי' מרובעת כמו שנבאר וכן מתנאי כל מחיה שתהיה מגעת בעובי הנגע והנגע יקיף בה ואז יהיה סימן טומא' והוא אמרו מבוצרת אולם אם הית' בצד הנגע (כזה) הנה לא יהיה סימן טומאה ומתנאי המחי' ג"כ שתהי' שיעור כעדשה ממנו מדובקת כולה גוף אחד אולם אם היתה מפוזרת בתוך הנגע זעיר שם זעיר שם אע"פ שבין כולן כעדשה ואף על פי שכל חלק ממנו נראה בתוך הנגע הנה אינו סימן טומא' וכן כאשר חלקה השחין או הקיפה או מיעטה הנה אינו סימן טומאה עד שתהיה כולה מקובצת נראית בעצם הנגע לא בתוך הבהק או שחין או מכוה שבתוך הנגע לאמרו הי"ת (ויקרא י״ג:י׳) ומחית בשר חי בשאת וכן בשאר מראות נגעים לא תהיה סימן טומאה עד שיהיה בתוך הנגע לא מן הצד ואז יהיה סימן טומאה כמו שהקדמנו והנה יתבאר זה בזאת המסכתא:  
+
+Mishnah 6
+
+זאת ההלכה כולה מבוארת כאשר הבנת מה שקדם מהמאמר לפי שהכונה שיהיה נראה יום השביעי שהוא שבת ויתחדש לו בבקר א' בשבת מה שיחייב לו הטומאה כמו חדוש מחיה ושער לבן ופסיון או יעדר אחד מאלו הדברים כאשר היו מצילין אותו כמו שיהיה ענין יום שבת כמו שנזכר שיהיה השחין סמוך לבהרת ושאר הדברים אשר ביארנו שהן יצילו ואחר נעדרו אלו ההצלות והוא ענין אמרו והלכו להן ר"ל שהן הוסרו בנשאר מיום השבת ויהיה הסבה להיות בקר אחד בשבת טמא וזה להחמיר. וכבר התבאר לך מזאת ההלכה ומאשר לפניה ששער לבן לא יהיה סימן טומאה אם לא שיהיה בעצם הנגע אולם כאשר היה שחין או מכוה בתוך הנגע ושער לבן בזה השחין או המכוה הנה אינו סימן טומאה ולזה יאמר נסמך השחין לשתיהן או לאחד מהן וכו': 
+
+ומה שראוי שתדעהו שהמחיה לא תהיה סימן טומאה עד שתהיה נראית בתוך הבהרת והנגע יקיף בה מכל צד ושתהיה גם כן מחוברת אולם אם היתה המחיה מן הצד והוא שתהיה כמו רצועה מבשר חי כבר נמשכה ונכנסת בתוך הנגע ולא יקיף הנגע בה מכל צד הנה אינו סימן טומאה והנה יתבאר כל זה וכן המחיה כאשר הית' מפוזרת בתוך הנגע הנה אינו סימן טומא' ואשר היה זה כן הנה כבר התבאר שאומרו מבוצרת ונעשית מן הצד מכונס ונתפזרה כולן הן תנאים מן המחיה וכן כל מה שנמשך בזה מן המאמר באמרו הקיפה השחין חלקה או מיעטה וזולת זה הכל תנאי המחיה כמו שהתבאר בהלכה הקודמת לזו וזה כלל כל השרשים אשר יבנה עליה המאמר: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+גרמני. שם חוזק הלובן ומיוחס אל העצם אשר שמו גרמא. ובהרת תראה בגוף חזק הלובן חלושת הלובן וכן הבהרת חלושת הלובן תראה בגוף השחור חזקת הלובן:  
+וענין אני כפרתן שיושם פדיונן והוא מאמר יאמר אותו האומר לרוב אהבתו כאשר זכר שווי מראיתם הגדיל חסדו להן ואמר אני כפרתן:  
+כאשכרוע. מין ממיני הארז ממוצע המראה בין הלובן והשחרות ואמר שהוא הנקרא אלבקס תרגום (ישעיהו מ״א:י״ט) ברוש תדהר ותאשור ברון מוריגים ואשכרוע. ובא לשון מראות נגעים בסמיכותם לגוף אשר בו הנגע והוא אמרו (ויקרא י״ג:ב׳) בעור בשרו ובא לשון אחר שהוא בבלתי סמיכות והוא אמרו בעור הבשר:  
+רבי יהודה אומר מראות נגעים בתחלה להקל כמו שיבאר שהוא נסמך אליו ר"ל אל בעור בשרו לפי שבזה קולא ולא יסמך לגופו אם היה בזה חומרא ואמרו מראה הגרמני כבשרו ובזה קולא:  
+והכושי כבינוני ובזה קולא. וחכמים אומרים של כל אדם בבינוני ואמנם בעור בשרו הוא כבינוני והלכה כחכמים:  
+
+Mishnah 2
+
+בין הערבים. שם הערב והצהרים כמו חצי היום לפניו ולאחריו מעט ואולם היות מראות נגעים ביום ולא בלילה הנה זה בפסוק לפי שכל מה שבא בנגעים אמנם בא בלשון יום ובסיפרא יכול כל מראה היום יהא כשר ת"ל (שם) לכל מראה עיני הכהן מה [עיני] כהן פרט לכשחשך מאור עיניו אף היום פרט לשחשך מאור היום מכאן אמרו אין רואין את הנגעים בשחרית וכו' והלכה כר' יהודה: 
+
+
+Mishnah 3
+
+אמר או שכהה מאור עיניו. שחלש ראותו עד שלא יראה ראייה אמתית ואמר השם יתברך (שם) בנגעי בתים כנגע נראה לי בבית שיהא נראה מעצמו כאשר יביטו בו וכן אמרו לי ולא לאורי מכאן אמרו (חולין דף י:) בית אפל אין פותחין בו חלונות לראות את נגעו: 
+
+
+Mishnah 4
+
+אמר במראות נגעים לכל מראה עיני הכהן. ולא נתחייב שיתפשט גופו ואיבריו עד שיראה שם הנגע או בשר חי אבל כאשר יהיה ערום ועומד לפני הכהן הנה כל מקום שיראה ממנו והוא על המצב המתואר והוא אשר יטמא בנגעים. והתחיל לבאר המצב ואומר שהאיש יעמוד כמו שיהיה חורש והוא אשר יקרא עודר או כחובט זתים והוא יקרא מוסק והנה כל מה שיראה ממנו והוא על אלה שני המצבים יתטמא בנגעים. והאשה תהיה ערומה ותשב על הארץ תתפשט איבריה על דרך לישה או על דרך שתהיה מניקה את בנה ומצב שתהא אורגת תמשוך ידה הימנית עד שיגלה שחיה כי אי אפשר לאורגת שלא תמשוך ידה הימנית על זה השיעור ורבי יהודה אומר שהיא גם כן תשב על תכונת שתטווה פשתן ומושכת ידה השמאלית עד שיתגלה שחיה כי אי אפשר לטווה שלא תמשוך ידה השמאלית על זה ההשתנות ג"כ וכל מה שיראה מגוף האיש על ב' המצבים או מגוף האשה על אלו המצבים הוא אשר יובט בנגעים והוא אמרו יתברך (ויקרא י״ג:י״ב-י״ג) לכל מראה עיני הכהן וכן בעת התגלחת נאמר בו (שם יד) וגלח את [כל] שערו שהוא ג"כ לא יתחייב שיתגלח מה שלא יראה מגופו כאשר הוא על אלו המצבים: 
+
+
+Mishnah 5
+
+כבר התבאר בבכורות (דף לז.) המומין כאשר יתחדשו בבכור יאכל במומו ולא יהיה קרב והתבארו כל התנאים בזה. ואין הלכה כר' יהודה ולא כר' מאיר: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+הכל. ואפי' עבדים ואפי' קטן בן יומו מיטמא בנגעים ואתה תמצא לשון התורה בכל הנגעים (ויקרא י״ג:מ״ד) והסגירו הכהן טמא יטמאנו הכהן (שם) וטהרו הכהן (שם) ושם חתוך הדין בהסגר ובהחלט ובפטור לכהן ודע שהכהן החלל פסול לראות את הנגעים לאמרו (שם) או לאחד מבניו הכהנים וידוע שבני אהרן כהנים אמנם רצה בו שיהיו בכהונתם להוציא חללים ואמרו (שם) וראהו הכהן רמז שלא יראה בלתי נגע אחד וכאשר ראה אותו ודן בו במה שדן ישוב ויראה נגע אחר וכן אם היו שני נגעים באיש אחד לא יראה אותן יחד לאמרו יתברך וראה הכהן את הנגע:  
+ואמרו בתחלה ובסוף שבוע ענינו שאלו הדינים כולן לא יהיו נאותים אלא בתחלה מה שיעמיד לפני הכהן שהוא אז יפטור או יסגיר או יחליט או בסוף שבוע או סוף שבוע הראשון או סוף השני אם היה ממי שמחייבהו הסגר שני אולם אם יסגיר או יחליט או יפטור קודם שלמות השבוע או אחריו הנה אין דרך אל זה לפי שהפסוק אמנם שפט שיהיה הראיה בתחלת הענין או בסוף השבועות:  
+ואמרו אין מסגירין את המוחלט ירצה בו שהוא כאשר התחדש לו הנגע ימצא בו הסגר בתוך ימי חלוטו לא יסגירו כי אסור זה לאמרו לא יסגירנו כי טמא הוא וכן אין מחליטין בתוך ימי החלט כאשר התחדש לו נגע אחר יתחייב להחליט ג"כ ולא יחליט מה שראוי להחליט בתוך ימי הסגר ולא יסגיר בתוך ימי הסגר בנגע אח' וכבר התבאר בספרי (יכול שיאמר לו) בעת אחת אם בתחלה אם בסוף שבוע הרי אתה מוסגר בזה ומוחלט בזה או מוחלט בזה ומוסגר בזה או אחר שיתחדש ענין א' מהדינים וכמו שראוי לנגע האחר לא ישוב וידון עליו במה שראוי לנגע השני והוא בתוך הסגרו של נגע ראשון או בתוך חלוטו:  
+ואמרו מסגיר ופוטר ענינו שהוא בתחלה או בסוף שבוע יאמר לו הרי אתה מוסגר בנגע זה ופטור מזה וכן ג"כ שיאמר לו הרי אתה מוחלט בנגע זה ופטור מזה וכבר התבאר בתוספתא שהכהן אשר יראה הנגע בתחלת הענין הוא אשר יראה אותו בסוף שבוע ראשון ובסוף שבוע שני והוא (אשר) בעצמו אשר יסגיר או יחליט או יפטור ואם מת הכהן הראשון רואהו כהן שני וכאשר ראה הכהן את הנגע והסגירו ומת הכהן הנה דין הפסיון כבר הוסר בזה לפי שהפסיון יודע בהיקש למה שקדם וכבר הקדמנו שלא יראה את הנגעים אלא מי שהרגיל בכל מיניהם כמו שביארו בתוספתא (פ"א) באמרם עד שיהא בקי בהן ובשמותיהן ובסיפרא להורות ביום הטמא וגו' אמרו מלמד שאינו רואה את הנגעים עד שיורנו רבו:  
+
+Mishnah 2
+
+אמר יתברך וצוה הכהן ופנו את הבית הנה כבר המתין הפסוק מדה מן הזמן עד שיפנה כל שבבית ואחר כך יראה וידון עליו אמרו בסיפרא אם ממתינים לו לדבר הרשות לא ימתינו לו לדבר מצוה ולזה חתן שהוא עוסק במצות פריה ורביה או האדם במועד אשר הוא מתעסק במצות הרגל ימתין עד שיעבור הרגל או החופה וכן בביתו ובבגדיו כאשר התחדש בהן צרעת לא יראה עד אחר הרגל או החופה כדי שלא יעצב באופן מאופני העצבון: 
+
+
+Mishnah 3
+
+אמרו בשני שבועו' רצה בו שהוא כאשר יעמידהו שבוע אחר שבוע נגע בקצת נגע עור בשר אשר יתחייב בהן זה לשון התורה והסגירו הכהן שבעת ימים שנית אולם אלו סימנים כלן בפסוק אומר ושער בנגע הפך לבן וטמא אותו אמר והנה פשתה המספחת בעור וטמאו הכהן אמר ומחית בשר חי בשאת צרעת נושנת היא ואם אינו מבואר בפסוק בבהרת מחית בשר חי אבל כל מה שהוא מבואר בבהרת הוא מחויב בשאת וכל מה שהוא בשאת הוא מחויב בבהרת כמו שביארנו בראש המסכת וכן בשאר מראות נגעים ויתבארו זה מזה שכל אחד מהד' מראות הוא לבן או שיתערב בו מעט אדמימות כמו שקדם בראש המסכת כאשר יהיה באיזה מראה מהן יתחדשו בגוף א' מאלו הג' דברים והוא שער לבן או מחיה או פסיון בעור הנה הוא טמא בין שיראה זה הסימן בתחלה או בסוף שבוע ראשון או בסוף שבוע שני או לאחר הפטור וכבר ביארנו שהפסיון לא יצוייר היותו בתחלה וביארנו ג"כ שהשני שבועות י"ג יום וזה שיום ז' של שבוע ראשון עולה לכאן ולכאן כמו שביארנו בפרק הראשון:  
+
+Mishnah 4
+
+הפסוק לא ידין בשחין ובמכוה כאשר התחדש בהן צרעת בהסגר שני ואמנם בא בהם ההסגר שבעה ימים לבד במה שיצטרך הסגר ואחר השבוע יחליט או יפטור ולא נזכר בהן מחיה ואמנם אמר בנגע השחין (ויקרא י״ג:כ״ב) ושערה הפך לבן ואמר בו גם כן (שם) ואם פשה תפשה בעור ואמר במכות אש (שם) והנה נהפך שער לבן בבהרת ואמר בו ג"כ (שם) ואם פשה תפשה בעור ולא יצטרך שאשוב בכל מקום לפרש שהפסיון אי אפשר אלא אחר זמן לא פחות משבוע כמו שהשרשנו: 
+
+
+Mishnah 5
+
+נתקים הם נגעי הראש והוא אשר אמר יתברך בהם (שם) נתק הוא וזכר בו ג"כ (שם:) והסגירו שבעת ימים שנית וזכר בסי' הטומאה (שם) ובו שער צהוב דק ואמר בו ג"כ (שם) והנה פשה הנגע בעור: 
+
+
+Mishnah 6
+
+ירצה בזה הנגעים אשר יתחדשו בקרחת ובגבחת אמר הש"י בהן (שם) כמראה צרעת עור בשר הנה כמו שצרעת עור בשר תטמא במחיה ובפסיון ובשני שבועות כן גם כן זאת הצרעת אשר יהיה בקרחת ובגבחת ולא יצויר בכאן שער לבן לפי שהקרחת וגבחת הוא מקום שאין בו שער: 
+
+
+Mishnah 7
+
+אמר בנגעי בגדים (שם) ירקרק או אדמדם ואמר גם כן (שם) כי פשה הנגע בבגד והסגירו (הכהן) ז' ימים שנית: 
+
+
+Mishnah 8
+
+אמר בנגעי בתים (שם יד) שקערורות ירקרקות או אדמדמות ואמר בהן ג"כ (שם) והנה פשה הנגע בקירות הבית אולם השלשה שבועות הנה אין בו פסוק מבואר אבל הוא מן הפסוק והפי' [המקובל] וזה שהוא אמר (שם) והסגיר את הבית שבעת ימים אחר כך צוה שאם ימצא הנגע בתוספת שיקלוף אלו האבנים ויסיר הטיט ויטוח הבית פעם שנית והוא אמרו (שם) ועפר אחר יקח וטח את הבית עוד בא הפסוק אחר זה ואמר ובא הכהן וראה והנה פשה הנגע בבית ובאה הקבלה שזה הפסוק לא בא בצרעת שתשוב בבית אחר הטיח לפי שהוא אז לא יצטרך לפסיון אבל כאשר יראה בה צרעת יהרוס הבית והוא אמרו צרעת ממארת (האמורה) לג"ש מה צרעת ממארת האמורה בבגדים יטמא את החוזר אע"פ שאינו פושה אף צרעת ממארת האמורה בבתים יטמא את החוזר אף על פי שאינו פושה ואמנם בא זה הפסוק אשר אמר והנה פשה הנגע בבית [בעומד בראשון ופשה בשני] וזה שהצרעת כאשר תראה בבית ועמדה שבעת ימים ולא פשתה עוד תעמוד שבעת ימים שנית ונוסף הנה הוא אז יקלוף האבנים ויבנה באבנים אחרים ויטיח הבית ותעמוד שבוע שלישי ואם (פשה) [חזר] הנגע אחר זה יהרס (הבית וע"ז בא והנה פשה הנגע בבית) והנה אוסיף לך ביאור במקומו בזו המסכתא הנה כבר התבאר לך שאין אצלנו הסגר בכל מיני הנגעים פחות משבוע אחד והן שחין והמכוה ולא יותר על ג' שבועות והן נגעי בתים וכבר התבאר לך שכל מיני הנגעים ו' מינים נגעי עור בשר ונגעי שחין ומכוה ונגעי ראש וזקן ונגעי קרחת וגבחת ונגעי בגדים ונגעי בתים ושכל מין מהם כאשר יראה יטמא וסימן אחד יכלול כולם והוא הפסיון כאשר יראה יטמא שהוא לא יהיה כ"א אחד שבוע אחד ומעלה וזה כולו מבואר: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+בעבור שזכר במה שקדם הסימנין אשר יהיה בהן הטומאה התחיל בספור הדינים אשר יוסדו בכל א' ואמר ששער לבן יותר חזק מהפסיון בדברים והפסיון יותר חזק ממנו בדברים אחרים וזה ששער לבן יטמא בתחלה כמה שקדם ולא יהיה פסיון כ"א אחר שבוע כמו שקדם ושער לבן יטמא בכל מראה לובן ואין זה בפסיון כי כאשר היה נגע צרעת בעור הבשר ופשה בעור והיה זה התוספת לבן אבל לובן חלוש למטה מקרום ביצה הנה הוא טהור והוא אמרו (שם יג) בהק הוא פרח בעור טהור הוא יכול לא יטמא משום בהק אבל יטמא משום פסיון תלמוד לומר פרח בעור טהור הוא הנה כבר תמצא בפסיון מראה לובן ולא יטמא וכן שער לבן לא יהיה לעולם סימן טהרה והפסיון כבר יהיה סימן טהרה כאשר כולל הגוף כולו ונתרבה בו והוא אמרו (שם) כולו הפך לבן טהור הוא והפסיון ג"כ חומרא יותר משער לבן וזה ששער לבן יש לו שיעור והוא שני שערות לא פחות מזה והפסיון בכל שהוא ושער לבן לא יטמא עד שיהיה בתוך הנגע כמו שיתבאר והפסיון אמנם הוא חוץ מן הנגע אשר יראה תחלה והפסיון סימן טומאה בכל המינים ושער לבן הוא סימן טומאה לבד בנגעי עור ובנגעי שחין ומכוה: 
+
+
+Mishnah 2
+
+כבר זכרנו שהמחיה לא תטמא מן הצד כ"א בתוך הנגע כמו שהתבאר וששיעורו אינו פחות מארבע שערות והוא סימן טומאה בנגעים לבד בנגעי עור בשר ובנגעי קרחת וגבחת והמחיה באיזה מראה שיהיה זה הבשר החי הוא טמא ואין זה בפסיון וכאשר הבנת מה שקדם ובהלכה אשר לפני זאת יתבאר לך כל מה שאמרנו: 
+
+
+Mishnah 3
+
+כבר קדם לך ששער לבן סימן טומאה בשחין ובמכוה ואין בשחין ומכוה בשר חי לפי שזה העור כבר נשתנה לפי שהוא מכח נגע כמו שיתבאר אחר זה: 
+
+במבוצר ושלא במבוצר. ר"ל ששער לבן בין שהי' בהיקף הבהרת בצדדין בין שיהיה נראה בתוך הנגע ואין המחיה כן אבל מתנאיה שיהיה תוך הנגע נראה בה ולא מן הצד ושתהיה מחוברת לא שיהי' חלוק בשר חי חלק במקום אחד וחלק במקום אחר ובין שני החלקים כעדשה ואע"פ שהיו שני החלקים בתוך הנגע והמחיה ג"כ סימן טומאה בקרחת ובגבחת ואין שם שער כלל. וענין אמרו הפוכה ושלא הפוכה כמו שאבאר לך וזה ששער לבן לא יהיה סימן טומאה כאשר קדם לנגע כמו שיתלבן לובן השער והגוף בזולת צרעת ואחר זה התחדש נגע צרעת בזה המקום שהוא אז אינו סימן טומאה אם לא שקדם הצרעת והוא אשר תשנה השער ותחזירהו לבן אמר והיא הפכה שער לבן והנה יתבאר זה במה שאחר זה תכלית הביאור אולם המחיה אינה כן אבל כאשר התחדש נגע עגול במקום מהגוף ונשאר בתוכו בשר חי הנה היא מחיה שאינה הפוכה וכאשר יתחדש נגע בגוף והלבין המקום ואחר זה נהפך בתוך זה הנגע חלק ושב בשר חי הוא מחיה הפוכה וכולן סימן טומאה וההופך כולו לבן כאשר נשאר בו מחית בשר חי הנה הוא טמא עד שתהיה המחיה נעדרת ושער לבן לא יזיקהו וכבר התבאר שהמחיה מטמאה בכל מראה אולם השער הוא במראה הלובן לבד חזק או חלוש: 
+
+
+Mishnah 4
+
+אמר יתברך (ויקרא י״ג:ג׳) ושער בנגע הפך לבן שיהיה לבניות השער ממה שימשך לנגע כדי לקרוץ בזוג מהם מה שיוכל ללוקטו במספרים ובאה הקבלה (נדה דף נב:) מיעוט שער שתים וכבר הודעתיך שכל נגע שיהיה פחות מכגריס הוא טהור וכאשר היתה הבהרת כגריס מצומצם ובה שער שחור ושער לבן הנה הוא יטמא לפי ששיעור הנקב אשר יצא ממנו השער מעט מזער ואין לו שיעור מוחש עד שימעט השיעור והלכה כר' מאיר באמרו שהלבניות בכל שהוא אמנם שיעור השתי שערות בכללם ר"ל לבנותם ושחרותם או שיהיו השערות כולן לבנים הנה יצטרך שתהיה ארכם כדי שתהא ניטלת בזוג כמו שיתבאר בששי מנדה: 
+
+
+Mishnah 5
+
+זה מבואר ומובן ואשר ראוי שתשמרהו תמיד ולא אצטרך לכפלו שבכל מקום שאומר בהרת הוא על צד המשל ואין הפרש בכל הדינים בין הבהרת ובין השאר ח' מראים ד' בחלוק וד' בפתוך אשר קדם תארם ודע זה: 
+
+
+Mishnah 6
+
+כבר קדם ששער לבן לבדו סימן טומאה וכן המחיה. וכאשר היתה הבהרת כגריס ובה מחיה כעדשה נוספת על שיעור הגריס ושער לבן בתוך המחיה עוד הוסרה המחיה ונשאר שער לבן בתוך הבהרת אומר ר"ש שהוא אז אינו סימן טומאה לפי שזה השער לבן אין לבהרת שלא הפכתו הבהרת למראה לבן לפי שבשר החי יראה צמיחתו והשם אמר (ויקרא י״ג:י׳) והיא הפכה שער לבן עד שתהיה היא אשר שינתה השער וחכ"א שמאז שיהיה שער לבן בתוך הנגע הנה הוא טמא שאמר ושער בנגע הפך לבן ואמר והיא הפכה שער לבן כדי שיתקדם שער לבן לנגע כמו שיתבאר וכן כאשר יהי' קיבוץ הבהרת עם המחיה כגריס ושער לבן בבהרת אשר הוא פחות מכגריס והוסרה המחיה ונשאר המקום כולו לבן והוא בהרת כגריס אמר ר"ש שזה השער לבן לא הפכתו הבהרת כגריס לפי שאצל מה שיהיה זה השער לבן פחות מכגריס היתה הבהרת והוא כבר אמר והיא הפכה שער לבן ואין הלכה כר"ש בשני המאמרים:  
+
+Mishnah 7
+
+הלכה. הבהרת בסוף השבוע אשר הוא מוסגר עוד שב כשיעור אשר היה ולא נאמר שזה פסיון הוא וכבר נוסף לפי מה שהוא שהקיש הפסיון אמנם הוא לפי מה שהיה בתחלת השבוע ולזה אמר הרי היא כמות שהיתה ואם חזרה ג"כ אחר שנעדרה הבהרת לגמרי ושפט עליו שהוא טהור תראה בתחלה. ולא נקיש אל הראשונה ונחשוב זה פסיון כי כבר הוסר האום כולו והדבר המתחדש הוא נגע אחר אולם אם נשאר ממנו מעט ונוסף אחר ששפט עליו שהוא טהור הנה הוא טמא מוחלט ממה שקדם לך בפרק אשר לפני זה שהפסיון סימן טומאה אחר הפטור בכל מיני הששה נגעים. וכן אם יתחזק לובן הנגע או חסר הנה הוא כמו שהיה תחלה ובתנאי שלא יהיה פחות לובן מקרום ביצה אשר הוא סוף מראות נגעים הד' ואם חסר שיעור הנגע ממה שהיה עוד נוסף כמו מה שחסר וחזר אל השיעור אשר היה ר"ע חושב שזה כולו פסיון ואז יטמא שהנגע כבר נמשך בגוף וחכ"א שאין זה פסיון לפי שהוא בסוף השבוע או אחר הפטור כמו שהיה תחלה ולא נחוש במה שהתחדש הדבר באמצע בזמן מן התוספת והחסרון והלכה כחכמים: 
+
+
+Mishnah 8
+
+שרש שני הדעות שר"ע סבר כי כאשר הגיע תוספת על איזה פנים שיהיה הנה הוא פסיון וחכ"א שהפסיון הוא שיוסיף על הנגע אשר היה תחלה וכאשר הלך מן האום כחצי גריס הנה הוא לא ישאר נגע שלם ואפי' היה אשר נשאר מן האום עם הפסיון יותר מכגריס הנה הוא טהור ואין הלכה כר"ע: 
+
+
+Mishnah 9
+
+ענין תראה בתחלה שיסגיר ז' ימים כמו אם באתה קודם שתקדם ראייתה ואין הלכה כר"ע: 
+
+
+Mishnah 10
+
+רבי עקיבא מטמא מצד הפסיון ולזה הוא אצלו טמא איך שיהיה השער לבן או המחיה [ועל דעת חכמים יסתכל הכהן בשער לבן ובמחי'] ואם היה בשיעור המתואר ועל התואר הקודם זכרו הנה יהיה טמא לפי ששער לבן ומחיה מטמאים בתחלה לדברי הכל לפי מה שקדם ביאורו והלכה כחכמים: 
+
+
+Mishnah 11
+
+כבר הודעתיך שהשתי שערות צריך שיתלבנו בנגעי (בגדים) ולא יסגיר באלו עד שיראה מה שיתחדש ממה שיחייב פטור או החלט וכבר הגדתי לך השרש הזה כלו והוא אמרו מפני שאמרו אם בהרת קדמה לשער לבן טמא וכבר הודעתיך שראיה זו כולו והיא הפכה שער לבן עד שתהיה הבהרת היא אשר שנתה השתי שערות ואם לא יתחדשו אלו השתי שערות אלא אחר שלימות הבהרת כגריס הנה הוא טמא. ופי' קיהה מניעת זה הדעת והריחוק ממנו והוא מאמרו תקהינה שיניו ונקרא ענין הבוסר בזה השם להיותו מרחיק האדם מלעיסה ואמרו מאי קיהה (נדה דף יט.) קיהה וטהר ר"ל הרחיק זה הדעת וטיהר את הספק ואין הלכה כר' יהושע:  
+
+Chapter 5
+
+
+
+Mishnah 1
+
+חוץ מזה. ירמז אל הספק הקודם והוא אם בהרת קדמה לשער לבן או שער לבן קדם לבהרת וזה ספק השני אשר זכר לפי שלא התאמת שזו הבהרת אשר היתה כגריס נוספה עד שהיתה כסלע אבל היה טמא בפסיון ולא אמרנו ג"כ שזאת הבהרת הראשונה כבר הוסרה וזו אשר נראית עתה היא אחרת גדולה ממנה התחדשה במקומה היה הדין שתראה בתחלה לפי מה שקדם בפ' אשר לפני זה וכאשר נפל הספק הנה אלו שני האישי' לבד יטמאו בנגעי' [מספק]: 
+
+
+Mishnah 2
+
+השרש אשר יתבאר בו והוא שמצורע כאשר הוחלט באחד מסימני טומאה והוסר זה הסימן אשר הוחלט בו ושב סימן טומאה אחר הנה הוא טמא שסימן טומאה נשאר בו ולא יטהר עד שיסורו סימני טומאה כולן לאומרו (ויקרא י״ד:ג׳) והנה נרפא נגע צרעת מן הצרוע ולשון ספרא נרפא שהלך לו נגעו נגע שהלך לו שער לבן הצרעת שהלכה לה מחיה ואמר כי כאשר החליטו בשער לבן והלך שער לבן וחזר שער לבן אחר או הלך שער לבן בכלל ונולדה בו מחיה או הלך שער לבן לגמרי ונולד לו פסיון וזהו ענין אמרו וכן במחיה ובפסיון הנה אין הבדל בין היות זה החלט אשר החליט בשער לבן או יהי' בתחלה או בסוף שבוע ראשון או בסוף שבוע שני או יהיה לאחר הפטור מאשר הוחלט הנה הוא טמא כל עוד שתמצא בו סימן טומאה והוא אמרו הרי היא כמות שהיתה וכן אם החליטו במחיה ונעדרה המחיה ונתחדשה אחר זה מחי' אחרת או נעדרה המחי' לגמרי ונתחדש פסיון או שער לבן הנה הוא טמא כמו שהיה בין שהיה החלט במחיה ההיא בתחלה או בסוף שבוע ראשון או בסוף שבוע שני או לאחר הפטור וכן כאשר החליטו בפסיון אשר אי אפשר זה זולת בסוף שבוע ראשון או בסוף שבוע שני או לאחר הפטור עוד הוסר זה הפסיון וחודש שער לבן הנה הוא טמא ולזה א) יאמר בזה ההיקש שהוסר הפסיון וחודשה המחיה לפי שלא כאשר הוסר הפסיון וחודשה המחיה בתוך האום יהיה טמא לפי שכבר אפשר להסרת הפסיון וחידוש המחיה שיתמעט הנגע מכגריס ויהיה טהור לפי מה שיתבאר בפרק שאחר זה: 
+
+
+Mishnah 3
+
+כבר הודעתיך השרש הזה והוא אמרו ית' (ויקרא י״ג:י׳) והיא הפכה שער לבן שהפכתו הבהרת ואמר עקביא בן מהללאל שהכונה שישנה זה השער לבן כדין הבהרת וכאשר השתנה הבהרת והוסרה ובאה שנית הנה הוא טמא לפי שזה השער לבן אשר בזאת הבהרת בהרת גם כן היתה ונשתנה וחכמים אומרים שהכונה שישנה זה השער לבן אשר בזאת הבהרת ועד שתהא זאת הבהרת בעינה היא אשר נשתנה לא זולתה והוא אמרו בספרא והיא הפכה שהפכתו היא לא שהפכתו חבירתה ורבי עקיבא יקח מן הזמן באור כמו שתראה ואמנם יקרא זה שער פקודה על דמיון היות הבהרת הפקידה אותו במקומו והלכה לה עד שתחזור ותמצא אותו והלכה כחכמים: 
+
+
+Mishnah 4
+
+אם היתה זאת הבהרת אשר נפל בה הספק בעור הבשר ונפל זה הספק בסוף שבוע ראשון הנה השנים מוסגרין בהכרח לפי שכאשר היה בו כסלע ונשאר כסלע יצטרך הסגר שבוע שני לפי שהעומד בראשון יסגיר בשני כמו שביאר הכתוב (שם) והסגירו שבעת ימים שנית ואם נפל זה הספק בסוף השבוע שני הנה אז יהיו שניהם טהורים כמו שבא הכתוב בעומד בשני (שם) וטהרו הכהן אבל אמר בכאן שניהם טהורין ואפילו בשבוע ראשון אשר כל אחד מהם טמא ממה נפשך לפי שהוא אם מוסגר או מוחלט כמו שהתבאר וסבת זה היותו לא יתאמת אם זה הנגע אשר בזה להסגיר או להחליט וכן אילו היו השתי בהרות באיש אחד אשר הוא ג"כ טמא ממה נפשך אם לא תאמת הנגע אשר שפט עליו בטומאה בעבורו הנה הוא טהור לאמרו וטמא אותו מלת אותו שב על הנגע והוא אמרו את הודאי מטמא אבל אינו מטמא את הספק ור' עקיבא יאמר מכל מקום כבר פשה הנגע ואין הלכה כרבי עקיבא: 
+
+
+Mishnah 5
+
+ידוע שכאשר סר הפסיון אשר הוחלט בו שהוא טהור וכאשר הוחלטו שניהם בפסיון אשר הותקו בהם יחד ואחר זה שב בזה כסלע ובזה כסלע לו אמרנו אשר היה תחלת בהרתו כסלע היה טהור לפי שהלך הפסיון וכאשר נפל הספק שניהם טמאין לפי שכבר הוחלטו ומספק לא יצא מחזקתו והוא אמרם וטהרו את הודאי מטהר ואינו מטהר את הספק וכאשר שב בזה כגריס ובזה כגריס הנה כבר התאמת בודאי שהלך הפסיון משניהם אשר בו הוחלטו ולזה שניהם טהורים: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+גריס הוא חצי גרעין פול וקלקי מיוחס אל מקום שהיה פול זה המקום גדול. עוד התנה וביאר עד שיהיה הנגע מרובע שאם היה מצומצם על זה השיעור הנה יטמא על אי זו תמונה שתהיה וכן המחיה אשר שיעורה כעדשה ובתנאי שתהיה מרובעת גם כן כמו שזכרנו וכבר ביארנו זה בתוספתא במקואות אמנם נתנה הרבוע בה כאשר היתה עדשה מצומצמת עד שתהיה העדשה בו כמו עגולה ברבוע שלמות צלעות המקיף זאת העגולה אולם כאשר נוספת המחיה על זה השיעור עד שיהא מרובע כעדשה ישקע בתוכה הנה היא תטמא על איזה פנים שתהיה ושמור אלו השרשי' ואמר יתברך בשאת (ויקרא י״ג:י׳) והיא הפכה שער לבן ומחית בשר חי בשאת ואמר בספרא יכול לא תהיה טמאה עד שיהא בה שער לבן ומחיה ת"ל (שם) צרעת נושנת היא היא טמאה ואינה צריכה דבר אחר עמה הנה התבאר שהיא תטמא באחד מהם כמו שהקדמנו פעמים ואמנם אמרו בשר חי ושער לבן ליתן לנו השיעורים שהיא לא תהיה נגע עד שיהיה בה כדי לקבל שער לבן ומחיה וכבר אמרנו שהפחות שיהיו שנים באמרו שער לבן פחות מה שיהיו שני שערות ומאשר   אמר בשר חי ושער לבן ולא אמר בבשר החי שיעור הנה יצטרך שיהיה הבשר החי צמיחת השתי שערות ובעבור זאת אמר שרוחב זה הנגע יהיה צמיחת ד' שערות להיות אפשר בה בשר חי בצמיחת שתי שערות ושער לבן בשתי שערות הנשארות אבל לאמרו בשר חי בשאת התחייב שיהיה הבשר החי ממוצע בנגע לא שיהיה מצדו לפי מה שהתבאר שהמחיה אמנם היא סימן טומאה כאשר היתה מבוצרת בתוך הנגע לא שתהיה מן הצד שיהיה על זה רחב הנגע צמיחת שתי שערות עד שיהיה אפשר להיות באמצעו מחיה צמיחת שתי שערות וישאר צמיחת שתי שערות מימין המחיה ושתי שערות משמאל המחיה וכאשר היה הנגע מרובע יהיה שיעורו צמיחת ל"ו שערות והוא כגריס הקלקי לפי שרחבו ו' בארך ו' ויהיה ג"כ ארך ג' עדשים ברוחב ג' עדשים לפי שהעדשה אורכה צמיחת שתי שערות ורחבה צמיחת שתי שערות ר"ל המרובע המקיף כעדשה אשר הוא שיעור המחיה כמו שקדם וכלל אומר לך שהשיעור הלכה למשה מסיני ורמיזות רמז בו הפסוק וכבר כפלנו אלו השרשים ב' פעמים וכבר הודעתיך שאמרו צרעת צרעת לג"ש לפי שכל נגע צרעת לא יהיה שיעורה פחות מזה והוא אמרם בנין אב לכל הצרעת שיהיו כגריס: 
+
+
+Mishnah 2
+
+זה מבואר על השרשים אשר הקדמנו והוא שהבהרת אמנם תטמא כאשר היתה כגריס ולמעלה והמחיה מכעדשה ולמעלה וכאשר נתמעטה המחיה מכעדשה הרי כבר טהר לפי שסר סימן הטומאה וכן כאשר רבתה המחיה טהור לפי שבהרת נתמעטה מכגריס לפי שכן הונחה הבהרת כגריס מצומצם ולזה לא תטמא אלא בכעדשה מצומצמת: 
+
+
+Mishnah 3
+
+כאשר רבתה הבהרת הנה הוא טמאה מדרך הפסיון וכאשר נתמעטה המחיה סבר ר"מ שזה ג"כ פסיון לפי שבהרת כבר נמשכה בבשר חי אשר היה בתוכה וחכמים אומרים שהפסיון אמנם יהיה חוץ לנגע לפי שאם יפשה לתוך המחיה שבתוכה [טהורה] וראיית זה אמר נגע הנתק הקיש נגע לנתק מה נתק אינו פושה לתוכו כמו שיתבאר אף הנגע אינו פושה לתוכו: 
+
+ואמר רבתה המחיה טמאה הוא שתהיה כעדשה לבד אמנם אם נוספת על זה הנה היא טהור' כמו שקדם בהלכה אשר לפני זה והלכה כחכמים: 
+
+
+Mishnah 4
+
+שלא יתמעטו מכשיעור. שלא תשוב להיות הבהרת פחות מכגריס ולא תשוב המחיה פחותה מכעדשה ושורש זה הענין כאשר אבארהו לך עתה וזה כי כאשר היתה בהרת גדולה רצה לומר יתירה מכגריס ובתוכה מחיה גדולה אם היתה תוספת הבהרת על המחי' שיעור צמיחת שתי שערות מכל צד ומעלה הנה היא טמאה ואם היתה פחותה מזה הנה היא טהורה לפי שבהרת נתמעטה במחיה לפי מה שקדם וזה מבואר כאשר הבנת כל מה שביארנו בזה הפרק: 
+
+
+Mishnah 5
+
+זה המין אשר יסכים בו והוא שתהיה בהרת בתוכו בשר חי ובתוך הבשר חי בהרת שנית על זאת הצורה הנה יהיה בשר חי בתוך הבהרת החיצונה היה מוחלט בחיצונה אולם בבהרת הפנימית הנה הוא מוסגר מתחלתו עד שיראה אם יתחדש בו סימן טומאה ויהא טמא או ישאר על ענינו ויהיה פטור מזאת הבהרת ור' יוסי אומר שזאת המחיה אשר על זה התואר אינה מחיה ובתוך זאת המחיה בהרת ולא תהיה המחיה סימן טומאה עד שתהיה כולה בשר חי ולא יהיה בתוכה דבר. עוד אמר שאם נעדר הבשר החי לא תהיה דבר בין שתי הבהרות ותחזור בהרת אחת ורבן גמליאל אומר נעיין אם היתה הבהרת הפנימית היא אשר נתרבתה בה הנה היא טמאה בפנימית לפי שהיא פשתה בעור והחיצונה טהורה לפי שהלכה המחיה או נתמעטה מכשיעור אם נשאר ממנה פחות מרוחב שתי שערות ואם היתה הבהרת החיצונה היא אשר נתרבתה בבשר החי אשר בתוכה ומיעטה המחיה או נעדרה בכללה הנה החיצונה טהורה שהפשיון לא יהיה למחיה שבתוך הנגע כמו שקדם אמרם שאין הנגע פושה לתוכה ורבי עקיבא אומר כמו שלא נחשוב זה הפסיון למחיה שבתוכה ולזה החיצונה טהורה כן לא נחשבה פסיון למחיה שבתוך חבירתה ולזה כאשר נמשכה הפנימית למחיה שבתוך הבהרת החיצונה אינו פסיון ואין הלכה כר"י והלכה כר"ע: 
+
+
+Mishnah 6
+
+כעדשה. מבואר ענינו מכוונת השיעור כמו אמרם בש"ס מצומצם כאילו הוא לקח (שוה כעדשה) [עדשה בצומצים] ושם אותו שם ואין הלכה כר"ש אלא הפסיון בבשר אשר בין שתי הבהרות לפי הצורה הקודמת בפנים ואף על פי שיהיה זה הבשר בעל רוחב גדול ואם היה זה הדבר המותר בין שתי בהרות בהק פחות מכעדשה הנה הפנימית כאשר נמשכה בה וחזר לזה הבהק מראה מד' מראות הנה הוא פסיון לפי שהבהרת פושה לבהק ולא יטעך אמרם בספרא צרעת הוא (ויקרא יג) פרט לשפשתה לבהק לפי שענין זה המאמר שיהיה הפסיון מראה הבהק וכל המאמר הנאמר שם מורה על זה. ואשוב על שלימות ביאור ההלכה אולם החיצונה הנה היא לא פשתה לתוכה ותראה בפחות מכעדשה לפי שאם היתה כעדשה הנה היא מחיה לפי שכבר קדם לך שהמחיה מטמאה בכל מראה:  
+
+Mishnah 7
+
+אמר ה' בנגעים (ויקרא יג) וראהו הכהן וטמא אותו ובאה הקבלה שיהא רואהו כאחת שאם היתה בהרת בחוטמו ושופע הילך והילך בראש אצבעו ושופע הילך והילך אינו טמא מכאן אמרו כ"ד ראשי איברים אינן מטמאין משום מחיה וענין זה המאמר שהנגע יצטרך שיהיה בא בשטח א' עד שיכללהו הכהן כלו בעיון א' וכאשר היה הנגע בא' מאלו הקצוות ומחיה בקצה האבר הנה יתחלף בשני שטחים להיות אלו הקצוות כדמות עגול ולזה אם היה נגע אחד על אחד מאלו האברים ומחיה בקצתו הנה הוא לא יטמא ואע"פ שהמחיה בתוך הנגע שלא יראה הנגע בכללו וגם המחיה בשטח אחד:  
+ויבלות ידועות:  
+ודלדולין. הבשר הנמשך כמו המורסות הרכות:  
+ וראש הגווייה. ראש האמה והוא ימנה ראשי אזנים באחד וכן ראשי הדדין ואין הלכה לא כרבי יהודה ולא כרבי אלעזר:  
+
+Mishnah 8
+
+אמר ה' במראות נגעים (שם) עור בשר ר"ל הבהרת ומה שלמטה הימנה והיה בעור בשרו ולזה לא יהיה תוך העין ותוך האזן ותוך הפה ותוך החוטם ובקמטים והם אלו בשר הצואר ולא בבית השחי והם השחיים וכן הרגל והוא קערורית הרגל והצפרנים לפי שאלו כולן אינן עור בשר נראה לעין וכן הראש והזקן לא יטמאו בנגעי עור בשר ולשון ספרא יכול תהיה הבהרת מטמאה בראש ובזקן ת"ל (שם) נתק הוא צרעת הראש או הזקן הוא אין לראש ולזקן טומאה אלא טומאת נתקין בלבד והיא גרירת השער הטבעי וצמיחת השער צהוב שם כמו שיתבאר במקומו:  
+ושחין הוא הכאה בכל מה שיוכה באבן ועץ וברזל וזולת זה. מכוה הכאה באש או דבר שנתחמם באש כמו אבן וברזל חם ודומה:  
+וקדח. הנגע ההוה מליחה נשרפה בלהבה בגוף כמורסית והיציאות אשר ינקבו העור ויקרצוהו והוא נגזר מאמרו (דברים ל״ב:כ״ב) כי אש קדחה באפי ר"ל ההתלהבות ויקראו לאבר העלול מורד ואמרו עין שמרדה. וענין אמרו בכאן המורדין שתהיה הנגע לחה לא יקח הבשר קישוי ולא בישול אבל יהיה בשר לח ויכאיב אותו ולזה הושאל לו שם מורד שיזיק לו המשוש ולא יסתיר אותו לפי שאין לו עור והוא אמרו (ויקרא י״ג:י״ב) את כל עור הנגע עור הראוי לקבל נגע פרט לשחין המורד ולמכוה המורדת ולקדח המורד ואמרו אין מצטרפין בנגעים ר"ל כי כאשר היה הנגע קצתו בעור הבשר וקצתו באלו מקומות הנזכרים. ואין הנגע פושה לתוכן כי כאשר היה הנגע בצד אחד מאלו המקומות הנה הוא טהור כמו שביארנו בראש המסכתא וכן כאשר היה הדבר אשר בתוך הנגע אחד מאלו לא נחשוב אותה מחיה וכאשר נהפך כולו לבן ונשארו ממנו אלו המקומות על ענינו הנה הוא טהור למאמר השם את כל עור הנגע ואלו המקומות אינן ראויות. אם הוסר נגע הראש והזקן משרשו והיה קרחת בכלל מקום אחד הנה הוא אז יטמא בנגעים וזה לשון התורה (שם) וכי יהיה בקרחת או בגבחת וזה אמרו חזר הראש והזקן ונקרחו או כאשר התבשל זה הנגע והתחיל בקושי הנה הוא אז יטמא בנגעים וזה דין תורה והיה במקום השחין שאת לבנה והיתה מחית המכוה בהרת והוא אמרם ונעשה צרבת מאמרו צרבת השחין ר"ל רושם וסימן ואני אבאר לך במקומו' מזאת המס' (ראית) [צרבת] השחין והמכוה הנזכר בתור' שהיא אשר התחיל' להתרפא ולא הושלמה רפואתה ונתקשה בתכלית הקושי אבל עם היותה מטמאה בנגעים הנה היא לא תצטרף בנגעים אבל הוא כאשר הנגע משותף בין השחין והמכוה או בין ראש וזקן לא יתחבר וישלים השיעור מהן יחד אמר (שם) ובשר כי יהיה בו בעורו שחין ונרפא או בשר כי יהיה בו מכות אש מלמד שאין השחין והמכוה מצטרפין זה עם זה להיות הכתוב מבדילן וכאשר היה כחצי גריס בשחין וכחצי גריס במכוה אין מצטרפים וכן ראש וזקן ואמר בראש או בזקן מלמד שאין מצטרפים זה עם זה ואין הנגע פושה לתוכן ואע"פ שנצרבו בו כמו שביארנו ואמרו בספרא כשם שאין מצטרפים זה עם זה כן אין פושין מזה לזה:  
+ואמרו אין מטמאין משום מחיה כמו שביארנו והוא שיהא שחין או מכוה בתוך הבהרת ואע"פ שהוא נעשה צרבת הנה לא נחשוב אותו מחיה אבל מעכב את ההופך כולו לבן לפי שהוא ראוי לנגעים ר"ל קרחת וגבחת ושחין ומכוה שנצרבו כמו שביארנו וכבר אמרנו שכל מה שהוא ראוי לנגעים מעכב כאשר נהפך כלו לבן וכסתה הצרעת את כל עור הנגע עור הראוי לנגע והראש והזקן שלא העלו שער קודם שיצמח בהן שער אולם בזקן הנה זה ידוע ובראש לפי שהוא כבר יולד למעלה משער הראש ויצמח אחר זה או לא יצמח:  
+והדלדולים שבראש ושבזקן כאשר יתלו מהן יבלת ומורסה (רבה) [רכה] ומראה דמות הבשר בלתי שער עליה ובלתי ספק (הנה) שדיניהן כדין עור הבשר שמטמא בנגעי עור בשר ומעכב את ההופך כלו לבן:  
+
+Chapter 7
+
+
+
+Mishnah 1
+
+אמר יתברך אדם כי יהיה בעור בשרו מן הדבור ואילך לאומרו יהיה בלשון עתיד: 
+
+בקמט ונגלה. שהאדם כאשר היה שמן הגוף עוד נכחש בשרו ונתגלו ממנו הנגעים אשר היו נסתרים וכבר ביארנו במה שקדמנו שראש והזקן כאשר היו בלתי שער אולם אם לא יצמח שער כלל הנה היא תטמא בנגעי קרחת וגבחת והשחין והמכוה והקדח כאשר היתה לחה והיא אשר תקרא מורסא כמו שביארנו שהיא אז לא תטמא במין ממיני הנגעים וכאשר נעשו צרבת שהתחיל בקושי הנה אז תטמא בסימני שחין ומכוה כמו שקדם וכאשר (חיו והוא) נתרפאו רפואה שלימה ר"ל השחין והמכוה הנה הם יחזרו כעור הבשר ויטמאו בסימני עור בשר והוא ענין אמרו וחיו ואני אבאר זה כולו במה שאחר זה ואמר עד שלא נעשו צרבת ענינו שהתחדש הנגע בו בהיותו כדין עור הבשר קודם שיתפשט בעור ותהיה בהרת טמאה בלי ספק ואחר זה נולד צרבת אשר טהר זאת הנגע אשר היה בעור הבשר בחדוש השחין או המכוה בה כמו שהתבאר בסוף הפרק הראשון מזאת המסכת עוד חיו השחין והמכוה ר"ל שחזרו לדין עור הבשר וחזר זה הנגע טמא וחכמים מטהרין לפי שהם אומרים מאשר נדחה ואמנם יטמא הנגע כאשר לא יחדש לו מה שיחייב דחייתו ויציאתו ממה שיהיה נגע מאשר טהור בגוף עד עתה והלכה כחכמים: 
+
+
+Mishnah 2
+
+זה המאמר דבק באשר לפניו וזה שזאת הבהרת אשר מנה ואמר שהן טהורין מפני זמן מה או ענין מה כאשר משתנה מראיה והתחזק לבנות' או החסיר אחר זה הזמן או אחר הסרת הענין כמו שישתנה מראה הבהרת אשר היתה בה והוא עובד כוכבים או קודם מתן תורה אחר הכנסו באמונה או אחר נתינת התורה או שנשתנה מראה הבהרת אשר היה בקמט אחר שנגלה ראב"ע אומר שהוא טהור כאשר הגיע לנגע טהור ור"א חסמא אומר שהיא כאשר התחזקה לבנותה אז יהיה טמא ונאמר שהנגע אשר התחיל חדושה ור"ע אומר תראה כתחלה: 
+
+ואמרו הנה כסיד ההיכל וכצמר לבן אין הכונה בזה שהיא תהיה כסיד ההיכל ותחסר לבנותה ותחזור כצמר לבן או לפי שכבר ביארנו בראש המס' שצמר לבן אצל חכמים יותר חזק הלובן מסיד ההיכל וביארנו ענין זה ואמנם ירצה בזה שהבהרת עזה אשר היה מראה כשלג חזרה למראה סיד ההיכל או מראה השאת אשר היא צמר לבן או כקרום ביצה וכאילו הוא יאמר שאין הפרש בין חזרת מראה חבירתה אשר היא שאת או מראה תולדתה או מראה תולדת חבירתה והוא אמרו ונעשית מספחת שאת או מספחת עזה וזה שהמראה אשר חלש לבנותה קרא השם מספחת והוא אמרו (ויקרא י״ג:ו׳) והנה כהה הנגע מספחת היא ובא אלינו הפירוש שאמרו בכאן כהה אינו רוצה בו שחסר לבנותה עד שחזרה יותר חלושה מקרום ביצה שהוא סוף מראות הנגעים לפי שכל מה שהוא פחות לובן מקרום ביצה הנה הוא בוהק כמו שכבר התבאר ואמנם ירצה בזה שהוא חסר ממה שהיה ולא יצא מד' מראות נגעי' והוא אמרם בספרא והנה כהה יכול למטה מד' מראות ת"ל הנגע אי הנגע יכול במראיו ת"ל כהה הא כיצד כהה מן הכהה לא למטה מד' מראות וכאילו הוא בזה הכלל ואמר בכאן נעשית המספחת שאת רוצה לומר ירד מלובן השאת והוא מראה אשר בין ראש מראה השלג עד ראש מראה השאת והבן זה והלכה כרבי עקיבא: 
+
+
+Mishnah 3
+
+כבר התבאר בג' מזאת המס' [מ"ג] שסימני טומא' בנגעי עור בשר שער לבן או מחיה או פסיון ובנגעי שחין ומכוה שער לבן או פסיון ובנגעי קרחת וגבחת אשר בו שני שבועות כמו שקדם והוא ההיקש בשאר נגעים וכוונת זאת ההלכה שהוא יחשוב לטמא או לטהר וקודם שידבר בזה ולא התעכב התחדש בנגע (חלוף) [חדוש] מה שהי' חושב שיאמר שהוא ישפוט כפי הענין האחרון ולא יאמר כמו שהיה חושב לפי שאם דינו שיחליט לא יוכל להסגיר לפי שאין מסגירין את המוחלט כמו שקדם זה בשאר הענינים: 
+
+
+Mishnah 4
+
+התולש סימני טומא' הוא שיסיר שער לבן או יחתוך המחיה והדומה לזה וכבר השרשנו בשלישי ממכות (דף יג:) שכל מקום שנאמר השמר פן ואל אינו אלא לא תעשה ואמר יתברך (דברים כ״ד:ח׳) השמר בנגע הצרעת הנה כל מי שיסיר נגעי צרעת מגופו או מגוף חבירו או מן הבגד ילקה מלקות. זה הענין עמידת הגדרים כמו שיתלה באיסור והיתר ויצטרכו בזה תנאי עמידת הגדרים כולן ר"ל עדי' והתראה והדיינין כמו שהתבאר במקומו אולם ענין הטומא' והטהרה הוא כמו שנזכיר שאם הוסר הנגע קודם שיראהו הכהן הנה הוא טהור ואם היה הסרתו אחר החלט הנה הוא טמא ואם הסיר אותו בתוך ימי הסגר הנה זה שאל ר"ע לר"ג ור"י הולכי' למקום שהוא ולא היה אצלם בזה תשובה וענה עליו בתשובה מורה שהוא טהור וכבר ביארה התוספתא ענין ראיות ר"ע והוא אמרם בכאן ענין מה עד שלא בא אצל כהן טהור לא מפני שלא ראה כהן סימני טומאה אף תוך הסגר טהור עד שיראה כהן סימני טומאה אמרו לו יפה אמרת ולא יטעך אמרו אף תוך הסגר טהור שתחשוב שזה יסתיר השרשים אשר התבארו בתחלת הסדר [אבל משנה שלמה היא בפ' דלקמן מ"ח ובפ"ק דמגילה (משנה ז)] שהמצורע מוסגר טמא לפי ששיעור המאמר כן אף תולש סימני טומאה תוך הסגר טהור יהיה אחר שלימות ימי ההסגר אי לא ימצא בו הכהן סימן טומאה ולא תקדים לו ג"כ ראיות סימן עוד חזר והסכים עמו ת"ק כאשר הוסרו סימני טומאה אחרי החלט ואמר מאימתי הוא טהרתו והלכה כחכמים וכר"ע: 
+
+
+Mishnah 5
+
+בעבור שדבר בתולש סימני טומאה מהנגע דבר במי שיחתוך הנגע בכללו וכבר ביארה התוספתא כי כאשר חתך הבהרת בכללה עם קצת בשר חי המקיף בה משטח הגוף הנה אין לו טהרה עולמית לדברי הכל ושהוא כאשר חתך קצת הבהרת ונשאר ממנה כל שהוא הנה הוא יטהר כשתפרח בכולו לדברי הכל אמנם חלקו במשנה כאשר חתך בצמצום והלכה כחכמים עוד אמר כי כאשר היה נגע בעור הערלה ימול ואע"פ שהוא יחתוך הנגע ואין המאמר על יום שמיני לפי שזה מבואר כי כאשר היתה מילה בזמנה שהיא דוחה שבת אשר הוא איסור סקילה ואיך לא תדחה הצרעת שהוא איסור לאו כמו שזכרנו ואמנם המאמר בכאן במילה שלא בזמנה שהיא תדחה צרעת לפי שהמילה מצות עשה וחתוך הצרעת מצות לא תעשה ומן השרשים אצלנו כל מקום שאתה מוצא עשה ולא תעשה אם אתה יכול לקיים את שניהם מוטב ואם לאו יבא עשה וידחה את לא תעשה: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+דע שהמצורע כאשר היה מוחלט באי זה סימן מן הסימנים היה להחליט או כאשר היה מוסגר עד פרחה הצרעת ונהפך לבן בכולו הנה הוא טהור כמו שבא הכתוב ואמנם כאשר נפטר ויצא טהור כאשר היתה הבהרת אין בה סימן טומאה ואח"ז פרחה בכולו הנה הוא טמא וכן כאשר בא בתחלה לפני הכהן והוא כולו לבן הנה הוא טמא ג"כ לפי שהפסוק לא ישפוט בו בטהרה אלא אחר הקדמת הטומאה ולשון ספרא יכול הבא כולו לבן בתחלה יהא טהור ת"ל (ויקרא י״ג:י״ג) הוא טהור ואין הבא כולו לבן בתחלה טהור אלא טמא וזהו ענין אמרו הפורח מן הטהור טמא וכבר התבאר בספרא הפורח מתוך הסגר טהור להיו' המוסגר טמא כמו שהשרשנו הנה כבר הקדימו הטומא' [וז"ש הפורח מן הטמא טהור]: 
+
+ואמרו חזרו בו ראשי אברים טמא ר"ל זה אשר נהפך כולו לבן אחר הטומאה אשר הוא טהור כאשר חזר ואפי' בא' מראשי אברים בשר חי הנה הוא טמא ואע"פ שראשי איברים לא יתטמאו במחי' במה שקדם וזה למאמר השם (שם) וביום הראו' בו בשר חי יטמא כאשר לא נראה ובתנאי שיהי' מכעדשה ולמעלה כמו שאמרו נאמר כאן בשר חי ונאמר להלן בשר חי ר"ל במחיה מה בשר חי האמור להלן בכעדשה כמו שביארנו בששי [מ"ב] אף כאן בכעדשה ואם פרח כל העור מאיש טהור ר"ל אחר שנפטר אשר הוא טמא כמו שביארנו עוד נתגלה ג"כ ממנו ראשי אברי' הנה הוא נשאר בטומאתו ואיך מה שיתגלה בשר חי הנה הוא טמא עד שיתגלה כולו וישוב לבהרת אשר נפטר בה כמו שהיה קודם הצמיחה שהוא אז טהור להסרת הפסיון: 
+
+
+Mishnah 2
+
+נולדה בו מחיה טמא כמו שבא הפסוק וביום הראות בו בשר חי יטמא ור"י אומר מחיה סימן טומאה ושער לבן סימן טומאה וכמו שהוא יטמא בחדוש מחיה כן יטמא בחדוש שער לבן וחכמי' יביאו ראי' מאמרו (או כי ישוב הבשר החי) [וביום הראות בו בשר החי] אמרו בשר חי מטמא [כשיחזו'] ואין שער לבן מטמא ירצה להפוך כולו לבן והלכה כחכמי': 
+
+
+Mishnah 3
+
+אמר כיכאשר היה שער לבן במקומו הנה הוא טהור ואפי' אצל ר' יהושע וכבר ביארנו שענין שחזרו ראשי אברי' שישוב בשר חי ואפי' כעדשה בראש אבר א' מהן ואמר פרחה במקצתו טמא פרחה בכלו טהור להודיעך שאין מתנאי אמרו יתברך (ויקרא יג) כולו הפך לבן שיחזור ברגע אחד אבל אע"פ שפרח בו מעט מעט בעת שיכללהו טהור: 
+
+
+Mishnah 4
+
+שבפריחתן טהרו טמא. הוא אשר אמרנו שהוא היה טמא עוד פרחה בכולו והיה טהור ואם פרח לראשי אברים אשר בכלל הצרעת להחזיר טהור כאשר נתגלה ממנו הנגע וחזר בה בשר חי כעדשה הנה יחזור טמא וכן אמרו כשחזרו טמאים וכן ג"כ הוא אשר היה טהור כאשר תכלול אותו וחזרה וכסתה שנית הנה הוא יחזור טהו' ואם תתגלה אחר זה יחזור טמא וכן תמיד אפילו מאה פעמים כאשר יתגלה ממנו אבר יטמא וכאשר יכללהו בצרעת טהור וזה לשון התורה אמר (שם) וראה הכהן את הבשר החי וטמאו ואמר אחר זה או כי ישוב הבשר החי ונהפך ללבן וטהר הכהן את הנגע: 
+
+
+Mishnah 5
+
+זאת ההלכה כולה כבר השרשנו אותה בפרק הששי מזאת המסכתא ואמרו אע"פ שנעשה מקום המחיה בהרת ירצה בו זה החלק אשר היה נשאר מן הגוף והוא כחצי עדשה סמוך לראש או למחיה אשר נשארת מהגוף קודם שישובו אלו המקומות הראויין לבהרת הנה הוא טמא עד שתכלול הצרעת לראש או לזקן או יקרחו וכן השחין והמכוה כאשר נעשו צרבת הנה כבר היו ראויין לנגעי הבהרת ולזה מעכבין: 
+
+
+Mishnah 6
+
+בהרת טמאה היא אשר תהיה לה שער לבן או מחיה או פסיון ואודיעך בכאן כי כאשר היו באדם ב' בהרות אחת טמאה ואחת טהורה ופרחה הצרעת בכולו מן הטהורה הנה הוא טהור ולא נשימהו כמו פרח מן הטהור שהוא טמא כמו שקדם:  
+אע"פ שמדובקים זה בזה והן נראין כאחת טהור. הענין בזה המאמר כי כאשר פרחה הצרעת בכל גופו וכללה ב' אברים מתדבקים הנה התדבקותם לא יועיל אלא משירבה הלובן יכלול אותן יחד כמו שיכללהו האבר האחד ואם היו שתי אצבעות דרך משל כאשר יתפרקו יראה במה שביניהם בשר חי וכאשר חוברות ויראה כא' יראה הלובן כולל להן הנה הוא טהור וזהו ענין אמרו אע"פ שמדובקים זה לזה ר"ל אע"פ שלא יראה כולו לבן אלא אצל חבורם קצת לקצת הנה הוא טהור ואמר יתעלה כאשר יתלבן כולה (ויקרא י״ג:י״ג) והנה כסתה הצרעת ולזה יצטרך שיהיה למראה הלובן אשר יכלול כל גופו צרעת לא בהק וכאשר כלל גופו אחת מד' מראות או כולן הנה הוא הטהור כמו שהתבאר בראש המסכתא שהן מצטרפין לפטור את ההופך כולו לבן אולם אם כללו הלבן וקצת זה הלובן צרעת וקצתו בוהק הנה הוא טמא עד שישוב זה הבהק לא' מד' מראות ואם כללה הצרעת יהיה טהור כמו שאמרנו עוד נתגלה ממנו ראשי אברים אם להם לא תשוב בשר חי אבל יתנגד הלובן ממנו עד שישוב בהק הנה הוא טהור כמו שהיה לאומרו (שם) וביום הראות בו בשר חי יטמא לא מקום לבן ואמר יתעלה (שם) או כי ישוב הבשר החי ונהפך ללבן ולא אמר ונהפך לצרעת כמו שאמר תחלה וכסתה הצרעת הנה יתבאר מכל זה שאצל פריחת. הצרעת לא יטהר ונאמר בו כולו הפך לבן עד שיחזור מקום הבוהק צרעת ואצל הראות בשר חי אחר זה לא יטמא בו עד שיחזור ממנו הלובן לגמרי והבוהק לא ישאר הבשר בזה הבשר החי. חזרו בו ראשי איברים פחות מכעדשה ר"ל כי אשר היה בשר כעדשה ופחות מכעדשה מזה העדשה בהק ר"מ אומר שזה הבשר החי אינו כולו בהק אבל אשר בו מן הבהק פחות מכעדשה וכל פחות מכעדשה לא יתחבר אליו הנה הוא טמא זה המאמר אמר אותו ר"מ לדברי רבי יוסי אשר יאמר כי כאשר יראה בשר חי בראשי אברים לא יטמא עד שיהיה כעדשה ואמר לו ר' מאיר לפי זה הדעת ואפילו היה קצת העדשה ההיא בוהק אמנם אצל ר"מ הנה יאמר שבשר חי כאשר יראה כאשר נהפך כולו לבן הנה הוא טמא בכל שהוא כמו שהתבאר בספרא וחכ"א שאצל פריחת הצרעת בגופו כאשר כללתו כולו זולת פחות מכעדש' בשר חי וישלם שלמות השיעור כעדשה בהק הנה הוא נשאר בטומאתו ונאמר שכעדש' בכללו בשר חי יחשב לאמרו והנה כסתה הצרעת וזה בהק כמו שקדם אמנם כאשר כללה הצרעת וטהר ונתגלה ממנו בשר חי כעדשה וממנו קצתו בהק ר"ל קצת זאת העדשה הנה אינו סימן טומאה ולא נחשוב אותה כולה בשר חי עד שיתגלה בשר חי מן בהק כעדשה כמו שהשרשנו ואין הלכה כר"מ:  
+
+Mishnah 7
+
+כבר ביארנו כי כאשר יבא בתחלה לפני הכהן והוא כולו לבן הנה יקרא הבא בכולו לבן ושהוא טמא וכן אמר בכאן יסגיר וכבר ידעת שהמוסגר טמא ואם התחדש לו שער לבן יחליט ואם התחדש לזה השער לבן אשר החליטו בו מה שאמרו בו שהוא רושם טומאה ואלו הדברים אשר מנו אפשר איזה מהן שיזדמן עוד חידש לו סימן טומאה אחר אם מחיה או שער לבן הנה הוא טמא ואם לא יתחדש לו שער לבן אחר ולא מחיה אבל הציל מן השער הראשון אשר החליטו בו מא' מאלו ההצלות ולא יתחדש סימן טומאה הנה הוא טהור ואמרו וכולן שחזרו בהן ראשי אברים הרי אלו כמו שהיו הוא לפי מה שאספר לך וזה שאשר ישפוט עליו בטומאה עוד תכללהו הצרעת הנה הוא טהור לפי מה שהתבאר וכן מה שיכללהו הצרעת קודם שיגיע לכהן והסגירו וטהר אחר ההסגר כגון שלא התחדש לו סימן טומאה או שבא כולו לבן אחר החלטו והוסר הדבר אשר החליטו בו וחזר טהור כמו שהתבאר בזאת ההלכה הנה כל אחד מאלו השלשה אישים אשר זכרנו כולן טהורים הראשון מפני כלל הצרעת אשר התחדש בהן הכללות אחר הטומאה והשני כלל אותו קודם הגעתו לפני הכהן עוד נסגר ונפטר והשלישי כללתו קודם בואו לפני כהן עוד הוסגר והוחלט ונפטר אחר החלט בסור סימן הטומאה הנה כל אחד מהן כאשר נתגלה ממנו ראשי אברים לפי מה שספרנו שנתגלה ממנו בשר חי כעדשה שהוא יחזור כמו שהיה קודם. אם היה לבן ונתגלה בשר חי חזר טמא כמו שהיה קודם שיכללהו הצרעת ואם כללהו הצרעת אחר זה וכסה אלו המקומות אשר נתגלו חזר טהור וכבר ביארנו בזה מפרק שענין אמרו פרחה מקצתו טמא בכולו טהור שהוא אפילו תוסיף בתחלה עד שיכללהו הנה הוא טהור ולא נאמר עד שיכללהו ברגע אחד ואז יהיה טהור אמנם כפל אלו הדינים בכאן ואע"פ שכבר זכר זה הדין בעצמו בזה הפרק וכן זכר חזרת ראשי אברים ואמר נתכסו טהור נתגלו טמא אפי' מאה פעמים כדי שלא תחשוב שזה אמנם הוא סימן הופך כלו לבן אחר החלט אולם מי שיכללהו קודם שיבא אל הכהן הנה א"צ ללמדך שהן כולן שוין באלו הדינים כמו שאבאר: 
+
+
+Mishnah 8
+
+זה כולו מבואר וכבר הקדמתי לך שרשו וכבר ביארנו דין המוסגר והמוחלט בתגלחת ובצפרים בפרק ראשון מכלים. ושהענין מטמאין בביאה כאשר יכנס באהל נטמא כל מה שבו על התנאים אשר נתבארו בי"ג מזאת המסכתא: 
+
+
+Mishnah 9
+
+בהרת גדולה היא כללות הצרעת לכל הגוף וא"ר ישמעאל כאשר נתגלה כעדשה בראשי אברים הנה הוא טמא כדין חזרת ראשי אברים בהפך כולו לבן והוא בעל בהרת גדולה ור' אלעזר בן עזריה אומר שהוא מעת בואו אל הכהן היה כולו לבן ובו מחיה ודינו כדין בעל בהרת קטנה וכאשר נתגלה ממנו כעדשה בראשי אברים לא תטמא משום מחיה בבהרת קטנה כמו שכבר השרשנו פרק הששי והלכה כר' ישמעאל: 
+
+
+Mishnah 10
+
+בהלכה ראשונה אם ראה הכהן כאשר הלכו סימני טומאה היה פוטר אותו וכאשר תפרח הצרעת בכל גופו אחר זה יהיה טמא לפי מה שהשרשתי לך שהופך כולו לבן מתוך הפטור טמא ובהלכה השנית בעת שהיה בו בהרת ואין בה כלום לא ראהו הכהן היה מסגירו לפי מה שקדם בזה וכאשר תפרח בגופו אחר זה יהיה טהור לפי מה שהתבאר שהופך כולו לבן מתוך הסגר טהור וכאשר עזב עצמו עד שפרחה בכולו יהיה טמא לפי מה שקדם שהבא בכולו לבן יסגיר וידוע שכל מוסגר טמא:  
+
+Chapter 9
+
+
+
+Mishnah 1
+
+ידוע שבטברי' מים חמים ואמרו שמימיו חמים הוא מאשר עוברי' על מקור גפרית ודומיהם ואין דינם דין חמי האור וכבר קדם בפרק הג' באור כל הסימנים: 
+
+
+Mishnah 2
+
+כבר קדם ביאור ההלכה הזאת וזכר שרשה בסוף הפרק הששי ולא נשאר לנו תוספת ביאור בסיפור השחין והמכוה וזה שהגשם כאשר יתנגע ונבקע העור ונתפשט באי זו סבה שיהיה אם בסבת האש או בסבה אחרת הנה זה המקום הנפשט לא יטמא בנגעים כל מה שהוא הבשר מגולה והוא אשר יקרא מורד וכאשר בושל הנגע ונתכסה הבשר והעור ולא נשאר בו רושם לבד כמו שישאר בשאר הנגעים והמורסות הנראות שהוא אז דינו כדין העור הבריא אשר לא נוגע ויטמא בנגעי עור ובשר וכאשר בישל והתחיל להתקשות ונתלקח בעליונו קרום דק אז יקרא שחין או מכוה או קדח כפי סבתו ואז יטמא בנגעי שחין ומכוה הנזכרים בתורה והרושם אשר ישאר בגוף אחר שלימות רפואתו והתכסותו ותדמה שטוחה בעור יקרא צלקת ולשון ספרא (ויקרא י״ג:י״ח) ובשר כי יהיה בו בעורו שחין יכול למורד ת"ל ונרפא אי נרפא יכול עד שיהיה צלקת ת"ל שחין הא כיצד נרפא ולא נרפא וכן הוא אומר צרבת השחין עד שתקרום כקליפת השום ודין הקדח והשחין דבר א' לפי שהן שני מינין מן השחין אם הית' סבתו מליחה שורפת יקרא קדח מכוה ואם היתה בסבת הכאה באבן או בעץ יקרא שחין ובספרא אין לי אלא שחין שעלה מאליו מניין לקה בעץ ובאבן ת"ל שחין שחין ריבה: 
+
+
+Mishnah 3
+
+כבר קדם שהשחין והמכוה לא יתטמאו במחיה ואמנם סימן הטומאה בהן שער לבן או פסיון וכבר קדם ששחין ומכוה אין פושין לעור הבשר ולא עור הבשר פושה לתוכן ואמנם יהיה הפסיון בשחין עצמו. וידוע שכף האדם לא יצמח בו שער והניחו לרבי אליעזר זאת ההנחה והוא שיהיה בכף שחין על התאר המותנה בו ובהרת בכלל זה השחין כבר כללהו ואשר יסגיר והקשו לו מה יהיה זה סוף ההסגר ששער לבן לא יצמח בזאת הבהרת ולא מחיה תטמא בה ואין לה מקום שתפשה לפי שבתוך השחין ועור הבשר יוסיף ואין השחין פושה לעור הבשר ואמר להם תועלת ההסגר שמא תכנס ביום ז' עד שתשוב כגריס ויפטור אותו הכהן ואחר זה תפשה בשארית השחין אשר כנסה ממנו ויהיה הפסיון ויהיה מוחלט לפי שהפסיון מטמא אחר הפטור כמו שקדם בג' ואמרו לו אפשר כאשר היתה הבהרת כסלע כמו שהנחנו שהיא אפשר שתכנס ותעמוד על כגריס ואם היה מקומו כגריס מה תועלת ההסגר רוצה לומר אם היה בתוך הכף שחין ובהרת כגריס בתוך השחין: 
+
+ואמר לא שמעתי. ר"ל לא (נשמע) [שמעתי] תועלת ההסגר בזאת ההנחה השנית וא"ל רבי יהודה בן בתירה שאנחנו (נאמר) *[נחקור] בזאת השאלה מעט ואמר לו רבי אליעזר אם תמצא פנים יחייב בו הסגר ותראה תועלת ההסגר *(הנה הוא טהור) ואם תקיים הטענה שלא יהיה צריך הסגר לא אקבל ממך דבר שאני קבלתי שהוא צריך הסגר ולא אדע איזה דבר אפשר להתחדש בזה ההסגר ממה שיחייב טומאה ממה שהוא תכלית ההסגר ולמדנו מר' יהודה בתועלת ההסגר כמו שתראה ואמר שמא יולד לו שחין שהשחין פושה לשחין כמו שהשרשנו וזה מאמר אמתי: 
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+כבר ידעת שהנתקים הם נגעי ראש או זקן וידוע שהראש והזקן אין מצטרפין זה עם זה ואין פושין מזה לזה וידעת שאלו הנגעים אשר יהיו באלו שני המינים הוא שיעדר השער הטבעי ויצמח בו שער צהוב דק או הפסיון והוא המשך הנתק ונפילת השער וזה אמרו בזה שער צהוב וצהוב הוא מראה הזהובה והוא מראה מעורב מאדמימות וירקות אמרו למה הוא דומה לתבנית הזהב וזה ענין לקוי לפי שלקה אמרו למי שהוכה באיזה פנים מן ההכאה ויקראהו הפסד מראה השער לקוי ונשאר אמרו יתעלה דק אמר ר"ע עניינו קצר ואמר שאמרו צהוב דק הוא לקוי קצר ור' יוחנן בן נורי אומר שענין דק רקיק אם קצר אם ארוך והביא ראיה ממאמר שאומר קנה דק ומקל דק ואע"פ שהוא ארוך וזהו ענין אמרו דק לקוי קצר או דק לקוי ארוך ר"ל שהוא טמא ודק יקרא בין שתהיה לקוי ארוך או לקוי קצר כאשר יהיה רקיק ור' עקיבא יקח ראיה מאמרם דק שערו של פלוני ר"ל קצר לא עבה ולזה לא יטמא אצלו לא דק ולא ארוך ואינו סימן טומאה וזה אמרו לא דק לקוי ארוך והלכה כר' עקיבא: 
+
+
+Mishnah 2
+
+מבוצר. שהיה זה השער באמצע הנתק והנתק מיותר עליו מכל צד ושלא מבוצר שיהיה זה השער בצד הנתק:  
+הפוך ושלא הפוך. בין שיתחדש השער הצהוב בנתק וזהו הפוך או תקדם חדוש השער הצהוב לחדוש הנתק וזהו שלא הפוך לפי מה שהתבאר במחיה בפרק הד' ור' שמעון אומר שאינו סימן טומאה אלא אם היתה הנתק הוא אשר הפכו וחזרו צהוב דק כמו שער לבן בבהרת לפי מה שקדם ביאורו וזה אשר דן רבי שמעון מבואר כאשר הבנת שני שרשים אחת מהם שבבהרת כאשר היה בתוכה שער צהוב ושער לבן הנה היא טמאה מאשר בא ב' שערות לבנות בתנאי והשרש השני שהנתק כאשר היה בו שער צהוב דק לבדו הוא טמא אולם אם יצמח שער (צהוב) בזה הנתק עם השער צהוב הנה הוא טהור וזה למאמר השם ושער שחור אין בו וזו ראיה שאם היה בו שער שחור עם השער צהוב הוא טהור ורבי יהודה אומר שכל מי שנתנה בו שיחדש השער אחר הנגע לאומרו יתברך (ויקרא י״ג:י׳) בו הפך כמו שנאמר בצרעת עור בשר והיא הפכה שער לבן והנתק אשר נאמר בו ולא היה בו שער צהוב ולא אמר ולא הפך שער *לבן והכונה כי כאשר היה שם שער צהוב הנה הוא טמא בין שקדם שער צהוב לנתק או שקדם נתק לשער צהוב והלכה כר' יהודה:  
+
+Mishnah 3
+
+כבר הודעתיך שהנתק הוא הסרת השער מקצת הראש וקצת הזקן ואם היה בזה המקום שתי שערות מן שער צהוב דק הנה הוא טמא וכן אם נמשך הנתק בראש או בזקן הנה אם היה עם זה השער צהוב ב' שערות שחורות הנה הוא (טמא) ואם היה זה השער  צהוב צמיחה בנתק הנה יקרא הצומח ואם היה נשאר בנתק עם הב' שערות השחורות ולא עלה עם השער הצהוב הנה יקרא המשואר וכולן מצילין וענין מצילים כי כאשר היה עם השער צהוב הנה זה הנתק טהור וההפרש שביניה' שהצומח כאשר יצמח יציל והמשואר כאשר נשאר תוך הנתק עד שיהיה מבוצר הנה הוא יציל ואם היה מצד הנתק הנה הוא לא יציל לפי שזהו כמו תבנית הנתק שיקרח מקום וישאר השער בו סביב ואם היה זה (הצהוב) [שחור] אשר בצד הנתק רחוק מכלל שער הראש או הזקן הנה הוא ג"כ יציל וזהו אמרו עד שיהיה רחוק מן הקמה שתי שערות עוד ביאר שאמרו בשער שחור צמח בו יצטרך שיהיו משתי שערות ולמעלה ושתיהן שחורות אולם אם האחת לבנה או צהובה ואחרת שחורה אינן מצילין:  
+
+Mishnah 4
+
+כבר קדם לך דעת רבי מאיר שהוא יסבור בשער צהוב שקדם שהוא אינו סימן טומאה והוא יאמר בכאן שכל מה שאינו סימן טומאה הנה הוא יציל ויהיה דינו דין שער (צהוב) וכבר אמרנו שהלכה כרבי יהודה.  
+
+Mishnah 5
+
+פסוקי התורה בנתק כי כאשר לא יהיה בו לא שער שחור ולא שער צהוב שהוא יעמוד ז' ימים ואם נשאר על ענינו ולא יתחדש לו לא שער שחור ולא צהוב ולא שער פשה הנה דינו שיגלח סביב ויעמוד ז' ימים שנית והוא אמרו (ויקרא י״ג:ל״ג) והתגלח ואת הנתק לא יגלח ולימד אותנו איך יהיה הגילוח סביב הנתק בסוף שבוע ראשון וממה שראוי שאזכור אותו בכאן שהנתק מטמא במראה עמוק ושלא במראה עמוק ואמנם זכר השם בנתקים מראה עמוק למה שהתבאר בקבלה והוא אמרם יכול אם נתקו אדם יהא טמא ת"ל מראה עמוק מה מראה עמוק בידי שמים אף אני אין לי אלא בידי שמים אולם נגעי עור הבשר לבד הנה לא יקרא נגע ולא יטמא בפסיון אלא אם (לא) היה מראהו עמוק כמו שהיה בא בהפסוק ואמרו מראהו עמוק ולא ממשו עמוק כמראה חמה עמוקה מן הצל לפי שזה יראה לראות עין הצל ממעל השטח המאיר. ואשוב אל שלמות ביאור ההלכה אמר וחזר שער צהוב וכן בפסיון ר"ל אם הלך שער צהוב שהוחלט בו ונולד לו פסיון שהוא נשאר בטומאתו בין הסגירו בזה השער הצהוב בתחלה או בסוף שבוע א' או בסוף שבוע שני או אחר הפטור לפי מה שביארנוהו בנגעי עור בשר בפ"ה [מזאת המסכת] וכאשר הבנת מה שאמרנוהו תהיה אצלך זאת ההלכה פשוטה לא תצטרך ביאור: 
+
+
+Mishnah 6
+
+כבר קדם לך ששער שחור הנשאר בתוך הנתק יציל ובתנאי שהוא מבוצר וזה לאמרו ושער שחור אין בו ובאה הקבלה עד שיהא בתוכו ולזה השרש כאשר יהיו ב' נתקים זה בצד זה ושטה של שער שחור ביניהן וחבר הנתק בנתק משני צדדי' וישימם יחד נתק א' ושער שחור בתוכו ולזה אמר משני מקומו' טהור וזאת היא הצורה  <img 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ודע ששיעור הנתק כגריס למאמר השם נגע הנתק הקיש נתק לנגע מה נגע כגריס אף נתק כגריס ולזה לאשר היתה אחת מאלו הב' הלכות אשר הונחו בין שתי הנתקים כגריס הנה הוא טמא לפי שהבאת שער שחור מצד זה הנתק אשר הוא כגריס ר"ל מקום הפרצה לפי שכבר היה מקום הפרצה נתק לרבויו והיותו שיעור נתק וכן אמרו בסיפרא בסבת זה אמרו מפני שלא כנס שער שחור לתוכו:  
+
+Mishnah 7
+
+נתק לפנים מנתק. הוא שיהיה אחד בתוך שני וכאשר יהיה אחד הונח ממקום אחד יהיה נתק הפנימי טמא לפי ששער שחור מצדו וכאשר נפרצה השטה של שער משני מקומות חזר הכל נתק אחד ושער שחור בתוכו וזה צורת זה. <img 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וכן כאשר נפרצה השטה ממקום אחד והיתה זאת הצורה כגריס הנה הפנימי ג"כ ישוב טהור לפי שחרות הפנימי והחיצון נגע א' ושער שחור בתוכו ולא בא שער שחור מן הצד כמו מה שבא בנתק וזה מבואר מהבנת שתי הצורות אשר ציירנו:  
+
+Mishnah 8
+
+על דעת ת"ק הנתק טהור ואפילו הלך ממנו השער השחור ונשאר השער צהוב והוא טהור אולם אם צמח בו שער צהוב אחר שהלך השער השחור שיהיה בו או אם פשה בעור הנה הוא טמא ור"ש בן יהודה יאמר שזה הנתק אם טהר לא יטמא לעולם ואפי' פשה בעור אחר שהוסר השער השחור ואפילו נולד בו שער צהוב אחר זה ור' שמעון יאמר שאם פשה בעור אחר סור השער שחור הנה הוא טמא אולם אם התחדש בו שער צהוב אחר זה הנה הוא טהור זה השער צהוב הנמצא בו אינו סימן טומאה מפני שער שחור אשר היה בו וכן כל שער צהוב יחודש לא ישאר שיהיה סימן טומאה בזה הנתק וראיות שלשתם מאמרו (ויקרא יג) נרפא הנתק טהור הוא והלכה כת"ק: 
+
+
+Mishnah 9
+
+כאשר ניתק כל הראש הנה לא יקרא אז נתק ואמנם הוא קרחה וכן כאשר שער הזקן הוסר בכללו הנה לא יהיה נתק ואמנם ישוב כדין ראש קרח ויטמא אז בנגעי קרחת וגבחת כמו שהתבאר במה שקדמנו ולמדנו זה מאמרו (שם יג) ואיש כי ימרט ראשו לפי שזה דין שוה לאנשים ולנשים ואמנם אמר איש לידע אם האיש כאשר הוסר ממנו השער המיוחד בו בכללו והוא שער הזקן או שהוסר שער הראש מכל אדם הנה הכל טהור ואז יקרא קרח וזהו ענין אמרו ואיש להביא את הזקן עוד אמר הראש והזקן אין מעכבין זה את זה וכאשר ניתק זקנו ונשאר ראשו לפי מה שהם נבדלים לכל הדינים כמו שביארנו פעמים ומאמר רבי שמעון עור הפנים ועור הבשר שיש דבר אחד מפסיק ביניהם ר"ל שער הזקן מעכבים רומז אל הופך כולו לבן. ופרק של לחי הבדל לחי העליון ובתוספתא מותח את החוט מאוזן לאוזן כל שמן החוט ומעלה זהו ראש ומן החוט ולמטה זהו זקן: 
+
+ופיקה של גרגרת. ראש השיפוי כובע ומבשר המקיף בשיפוי כובע מחוץ יקרא פיקה: 
+
+
+Mishnah 10
+
+אמרו תחלה איזה קרחת הוא שאלה באיכות הסרת השער באיזו סיבה שיסור ויקרא קרחת אולם אם היה סבת זה בסבת ליחה רעה בגוף או תגבורת יובש הנה זה מבואר והוסיף כאן שני דברים אחד מהן שיהיה סבה בתחלה כמו מכה שאינה ראויה לגדל שער והשני שאכל דבר יפול השער משרשו ואף על פי שיהיה אפשר שיצמח אחר זה הנה הוא עתה בעת העדרו נדין בו דין הקרחת והגבחת: 
+
+ונשם שם צמח ואולם הוא מין ממיני הידועים אשר זה פעולתו והוא אמרם אי מה קרחת שאינה ראויה לגדל שער אף גבחת שאינה ראוי' לגדל שער מניין אכל נשם או סך נשם ת"ל קרחת קרחת ריבה עוד לקח לגדור המקום אשר סר ממנו השער ויקרא קרחת או גבחת ולשון התורה שהסרת השער ממה שימשך לפנים יקרא גבחת וממה שימשך לעורף יקרא קרחת וקדקד העליון גבנוני הראש ופיקה של צואר החוליא הראשונה מחוליות הראש ואמר ית' (שם) בקרחתו או בגבחתו אמרו מלמד שאין הקרחת והגבחת מצטרפין כמו שאם היה נגע כגריס משותף ביניהן קצתו בגבחת וקצתו בקרחת וכן אם היה הנגע באחת מהן עד סוף הגדר ופשה עד סופו אינו פסיון כמו שביארנו פעמים ואין הלכה כרבי יהודה: 
+
+
+Chapter 11
+
+
+
+Mishnah 1
+
+ירצה באמרו כל הבגדים בגד כל אדם בין גדולים בין קטנים בין עבדי' בין נשים ולזה התנה בבגדי עובדי כוכבים אולם אמרם הבגד אשר יטמא בנגעים ידוע שהוא הצמר והפשתים אמר יתעלה (ויקרא י״ג:מ״ז) והבגד כי יהיה [בו] נגע צרעת בבגד צמר או בבגד פשתים אולם בגד המשי והקיטון וזולתן הנה הן לא יטמאו בנגעים: 
+
+וכלי העור גם כן יטמאו בנגעים אמר ית' (שם) או בעור או בכל מלאכת עור ובתנאי שיהיה זה העור מבעל חי ההולך לא בעל חי השוחה וזה לאמרו לפשתים ולצמר או בעור אמרו מה פשתים וצמר מן הגדל בארץ אף עור מן הגדל בארץ ולא יקשה לך אמרו בצמר שהוא אינו מן הגדל בארץ לפי שהבעלי חיים אמנם (יתהוו) [הם חיים] מן הצמחי'. וכבר בארנו בי"ז מכלים (מי"ג) שכל שבים טהור ואם תחבר חתיכת פשתן דרך משל אל עור בעלי חיים ימיי ויהיה זה החבור מחובר ישימם יחד חיבור לטומא' ר"ל כי כאשר נטמא זה יטמא זה וזה שיהיה חיבורם בשתי תכיפות ולמעלה כמו שבארנו בסוף (כלים) [כלאים] ואם זה העור (שלם) [של ים] אז יטמא בנגעים לאומרו או בעור איזה עור שיהי' וזהו ענין אמרו דבר שהוא מקבל טומאה כאשר נגעה טומאה בזה הדבר הגדל בארץ הנה זה העור אז יטמא בנגעים ואע"פ שהוא ימיי והוא אמרו בספרא או בעור להביא את שחיבר לו כל שהוא מן הגדל בארץ אפילו חוט ואפילו משיחה ובלבד שיחברנו לו כדרך חבורו בטומאה: 
+
+
+Mishnah 2
+
+קנבוס הוא לקנבא בל' ערבי והוא עשב יצא ממנו שער דומה לפשתן מפורסם אצל ההמון והבגדי' הנעשים ממנו ידועים וכבר ידעת השרש שלא יטמא בנגעים זולת צמר ופשתים: 
+
+
+Mishnah 3
+
+סברת ר' יהודה שעורות צבועין מטמאין בנגעים כמו הבתים ופסק ההלכה שבגדי' צבועי' לא יטמאו בנגעי' אם לא שיהי' המראה אשר הוא בלתי לבן טבעי או מלאכותי עד שיהיה לבן והוא אמרם מה פשתן כברייתו אף צמר כברייתו אוציא את הצבועים בידי אדם ולא אוציא את הצבועים בידי שמים תלמוד לומר (שם) לפשתים ולצמר מה פשתים לבן אף צמר לבן אולם העורות אם מצבע אדם לא יטמאו בנגעים כמו שאמר רבי שמעון:  
+
+Mishnah 4
+
+אמר הש"י בטומאת בגדים ירקרק או אדמדם ושרש משרשי הלשון שלא יהיה אותו דרך בלא ענין מן התוספת מה שיוסיף לרבוי ולהפלגה וכאשר אמר ירקרק או אדמדם ולא אמר ירוק או אדום רצה בזה חזק הירקות וחזק האדמימות וכן אמרו בנגעי אדם לבן אדמדם ולבנה אדמדמת ענינו ג"כ החזק באדמימות ר"ל שיהיה זה המראה המעורב עם הלבן חזק האדמימות ויהיה ממנו המראה אשר נקראהו פתוך כמו שביארנו בראש המסכת. ודע כי נגעי בגד ג"כ כגריס כמו שכבר בארנו בפ' הששי באמרם בנין אב לכל הצרעת שיהיה כגריס:  
+נשתנה ופשה. הוא שיחסר המראה מחזקו אבל התפשט בשטח הבגד. נשתנה ולא פשה. הוא שתתחזק המראה והוסיף כח ולא פשה בגוף דינו כדין מה שלא נשתנה בשום פנים אבל כאילו הוא עומד בעיניו ויסגיר שבעת ימים שנית אחר רחיצתו כמו שהתבאר בפסוקים ורבי יהודה אומר יראה כתחלה ודינו כדין מה שנסתר בתחלת הפעם קודם ההסגר ואין הלכה כר"י:  
+
+Mishnah 5
+
+עומד. הוא אשר לא יוסיף שיעורו ולא יתחזק מראהו וכהה הוא אשר יחסר מראהו מחזקו ואלו כולם פסוקי' אמר יתברך (ויקרא י״ג:נ״ז) וקרע אותו מן הבגד ואמר באש תשרפנו את אשר בו הנגע וכל מה שבו נגע צוה לשרוף אותו וחלקו ר' נחמיה ותנא קמא בקריעת המקום אשר יחתוך ממנו הנגע ואין הלכה כר' נחמיה והלכה כחכמים: 
+
+
+Mishnah 6
+
+אמר יתעלה ואם תראה עוד בבגד ובאה הקבלה שעוד לא במקומו או שתראה כאשר נראה בראשונ' ולזה אם יראה נגע בקריעת חתוכה אשר נעשה במקום הנגע הראשון אשר נשרף ישרף הבגד כולו כמו שבא הפסוק פורחת היא באש תשרפנו ואולם אם נראה הנגע במקום אחר מן הבגד ישפוט בו כמו ששפט בבגד אשר לא נראה קודם זה בו נגע ולא שתשרף הבגד ולא נאמר כבר היה נגע בזה המקום וכבר חזר וזה אמרו מציל על המטלית:  
+הטולה מן המוסגר בטהור. הוא שיקח קרע מבגד מוסגר ויטלו בו בבגד טהו' עוד נראה נגע בזה הבגד הראשון הנה ישרוף זאת החתיכה אשר לקח מבגד המוסגר אשר נראה הנגע בו ואם תראה נגע בזאת החתיכה הנה (לא) ישרוף הבגד המוסגר אשר נקרע ממנו עוד תראה בזה הבגד אשר נראה בו כמו שאם תתחדש בבגד משאר הבגדים ואם היה בו סימן טומאה ישרוף הבגד בכללו וזהו ענין אמרו והמטלית תשמש את הבגד השני בסימנים:  
+
+Mishnah 7
+
+מלבוש בגד ארוך מחתיכו' קטנו' (מרובעו') חתיכה מכל מראה תקרא בלשון ישמעאל שטרנג"ש לפי שדומה לשטרנג ילבשו אותה הנערים והנשים והיו לובשין אותו בזמן הקיץ ולזה נקרא קייטא והוא תרגום קיץ ושם החתיכה אחד מאלו החתיכות נקרא פספס נגזר מן פס ידא בעבור שהיא קטנה שיעור כף וקבוץ פספסים ואמר כי כאשר היו פספסים לבנים וחידש נגע בפספס אח' לבן הנה יסגיר הבגד כולו ואם התחדש לנגע בפספס לבן אחר הנה הוא מוחלט להיות כבר פשה לפי זה השרש שהפסיון יהיה מפספס לפספס והוא אמרו פושין מזה לזה ונחשוב אותו כולן בדמיון בגד אחד ואע"פ שהיו ביניהם פספסים צבועים אשר לא יטמאו בנגעים כמו שהשרשנו ולא נאמר שכל פספס ממנו בגד בפני עצמו ולזה לא נצטרך שיהי' (כל הנגע בתוך) [בכל] פספס לבן ממנו ג' על ג' לפי שהם כולם כמו בגד א' וכבר אמר ר' נחמיה בתוספתא (פ"ה) לעולם אינו מטמא בנגעים עד שיהיה בלבן שלה ג' על ג' ואין הלכה אלא כר' אליעזר. כאשר היה פספס אחד לבן לבד בזה הבגד ונשארים צבועים וחדש נגע בזה הלבן אמר להן יסגיר אמרו לו ומה תועלת ההסגר בכאן ואין שם דבר אחר לבן יהיה בו פסיון אמר להן איני יודע מה תועלת בזה ההסגר לפי מה שקדם בפרק הט' וביאר רבי יהודה בן בתירא ואמר תועלתו לפי שאם נשאר הנגע על ענינו בזה הפספס יחידי שני שבועות הנה יהיה מוחלט וישרף הבגד בכללו כמו שבא לשון התורה בזה (ויקרא י״ג:נ״ה) והנגע לא פשה טמא הוא באש תשרפנו וזהו מאמר אמתי. ועוד חזר לדיני הפסיון בבגדים ואמר שהפסיון בכל שהוא לאומרו כי פשה איזה שיעור שיהיה ואם היה שלא נמשך זה הנגע בבגד לבן אך חדש נגע במקום אחר מזה הבגד הנה הוא יצטרך שיהיה כגריס הוא שיעור הנגע למאמר השם כי פשה הנגע בבגד עד שיהיה התוספת שיעור נגע והחוזר כגריס כאשר חזר נגע בבגד אחר שיראה וזה לשון התורה (שם) ואם תרא' עוד בבגד וגו' את אשר בו הנגע יצטרך שיהיה בו שיעור הנגע בעת השרפה: 
+
+
+Mishnah 8
+
+לשון התורה (ויקרא י״ג:מ״ח) או בשתי או בערב וההפרש בין השתי והערב בצמר הוא מבואר לפי שהשתי הוא דק מאד והערב עב החוט אולם בבגד פשתים השתי והערב הם דבר אחד אין ביניהם הפרש ניכר ור' יהודה יקח ראייה מאמרו בבגד צמר או בבגד פשתים או בשתי או בערב מה בגד משתגמר מלאכתו אף אלו משתגמר מלאכתן ולזה לא יטמא אצלו אפי' שתי הצמר עד שנשרה במים חמים שישים אותו רך ונמשך והוא אמרו משישלק ומטוה הפשתן עד שיבושל ויתלבן ואונין של פשתן הן מטוה הפשתן וחכמים אומרים בשתי או בערב הבדילו מן הבגדים ושהן כלן יטמאו מיד וכבר ביארנו שהשיעור הפחות שיטמא בנגעי בגדים הוא ג' על ג': 
+
+ופקעת. הוא אשר יקראו אותו רובא ואם היה בזה המטוה שיעור מה שיעשה ממנו ג' על ג' שתי וערב יטמא בנגעים: 
+
+היתה פסיקות. הוא שתהיה זאת הפקעת מקובצת מחוטין נפרדין יחובר חוט על חוט ואמר ר' יהודה אפילו היה החיבור קשור עד שתהיה הפקעת כולה כחוט א' אינה מטמאה: 
+
+
+Mishnah 9
+
+כבר זכרנו שפקעת הוא המטוה ויעשה כמו קנה מעץ נקוב ויחבר עליה המטוה והוא אשר נקרא סליל:  
+וכובד העליון וכובד התחתון הן שני עצים אשר השתי נמשך ביניהם וכבר ביארנו זה בראשון מכלים וכאשר נעתיק הטוויה בסיבוב מפקעת לפקעת או ממסרק למסרק והיו ב' הפקעיות או ב' המסרקות מחוברות בחוט ונתחדש נגע באחד מהן הנה האחרת טהורה וכן כאשר חברנו הטוויה מהעץ העליון אצל התחתון והוא אשר נקרא אלחאיך ונתחדש נגע במטוה המחובר על אחד מאלו הב' עצים הנה המטוה המחובר על העץ המחובר טהור וכן ב' דפי חלוק הוא בעת ההבדל בגד או חלוק כאשר ישארו שתי חתיכות בחוט מן השתי ומן הערב ונראה נגע באחד מהן הנה האחרת טהורה:  
+ואמרו בנפש המסכת ובשתי העומד. ר"ל כי כאשר נראה נגע באלו החוטין הערב אשר הושלך בזה הבגד אשר בשתי ובעומד הנדבק בו אשר לא יטמא וזהו שתי העומד הנה הכל כבר נטמא לפי שהן יחד כדבר אחד ר"ל כל מה שמן הכובד העליון לכובד התחתון לא מה שמטמא ממנו ולא מה שנראה עומד ור' שמעון יאמר שהעומד כאשר היה רצוף ומתוקן כמו שיעשה הגרדי בעת האריגה הנה אז יטמא בנגע אשר נראה בנפש המסכת אולם אם לא היה רצוף ולא מתוקן הנה הוא כמובדל מנפש המסכת ואין הלכה כרבי שמעון:  
+
+Mishnah 10
+
+סדין. הצעיף הקטן ונימין הן החוטין שבתחלת היריעה ושבסופה ואומריות המצנפות והראיה על זה מאמרו ושרף את הבגד או את השתי או את הערב בצמר או בפשתים הנה מאמרו בצמר או בפשתים יורה שבהם מה שישרוף ומה שיעזוב ובאה הקבלה שיעזוב ממנו האומריות שבו ואפילו היו מארגמן אשר הוא צמר שלא תחשוב שהן לא יצילו מן השרפה אם לא שיהיו ממשי או מזהב והדומה לו לא שיהיו מצמר או פשתים:  
+
+Mishnah 11
+
+כבר ביארנו במקומות מכלים שיש דברים רבים יטמאו במת ולא יטמאו במדרס הזב להיותם דברים אינן עשוין למשכב ומכללם קלע הספינה והמסך ומגדל בכ"ד מכלים ושם ביארנו הסבכות אשר לא יטמאו במדרס ויטמאו במת. והתנה רוחב גריס ומבואר מאד לפי שלא יהיה נגע פחות מכגריס מרובע כמו (שהשרשנו) [שפרשנו]:  
+וגלגלון. הוא אבנט אשר יחגור בו האדם ואולם הוא נגזר מן (ישעיה ג) והגליונים:  
+סגוס. והדומה להן מבגדי הצמר השעירים:  
+ושרש זה שהשם אמר בנגעי בגדים (ויקרא י״ג:נ״ה) פחתת היא בקרחתו או בגבחתו ואמרו בספרא בקרחתו אלו השחקים ר"ל הבגד הישן אשר נשתוו שטחיו בגבחתו אלו החדשי' ר"ל הבגד החדש אשר להן פתילו' ובגד הצמר כאשר הוא חדש וכ"ש העצי' הגסים כמו גמדא דנרש *והסגוסים כאשר הם חדשים יהיו על שטח האריגה כמו גרגרים מצמר בולטים נקראים מוכין לדמותם כמוכין והוא הצמר אשר ימלאו בו הכרים וזולתן ואמר ר' אליעזר שהנגע כאשר יראה בסמיכה והדומה לה יצטרך שיהיו הנגעים בעצם האריגה ובגרגרים הבולטים שעל שטחה והלכה כרבי אליעזר בן יעקב וכבר ביארנו בכ"ד מכלים שחמת ותורמל הם כלי עור וענין נראין שלא נחייב שיטמאו עד שנראה מה שיתחדש בתוכו ולא נחקור בין הכפלים:  
+
+Mishnah 12
+
+זה מבואר לפי שבגד המנוגע אסור בהנאה לאומרו יתעלה (שם) באש ישרף: 
+
+
+Chapter 12
+
+
+
+Mishnah 1
+
+אמר יתעלה (ויקרא יד) ונתתי נגע צרעת בבית ארץ אחוזתכם ובאה הקבלה (גיטין דף פב.) אחוזתכם מטמאה בנגעי' ואין אחוזת עובדי כוכבים מטמאה בנגעים וכשם שאין אחוזתם מטמאה בנגעים כך אין בגדיהן מטמאין בנגעים. ונכפל מלת קירות בנגעי בתים שתי פעמים ומיעוט קירות שתים הנה לא יטמאו בנגעים עד שיהיה בעל ד' כתלים:  
+ואסקריא מין מן הבנינים בלתי מחובר לארץ אלא חוץ באויר ולזה לא יטמא סביב וכן בית שבספינה לאמרו בבית ארץ אחוזתכם עד שיהיה מחובר בארץ ואמר אפילו על ד' עמודים ר"ל אפילו יהיו בלתי על ד' עמודים בארץ ועליהן גג הנה יטמא בנגעים אף על פי שהוא פתוח מארבעה צדדין:  
+
+Mishnah 2
+
+שיש. הוא המרמר והכונה בזה שלא יטמא בנגעים עד שיהו קירותיו מאבנים ועפר ומסיד לא באבן לבד והבית הנבנה מהן יטמא בנגעים אמר יתברך (שם) ונתץ את הבית את אבניו ואת עציו ואת כל עפר הבית הורה בזה שהוא נבנה מאבנים ועצים ועפר ואז יטמא: 
+
+
+Mishnah 3
+
+ממה שיתחייב שתדעהו ששיעור נגעי בתים שני גריסין לאמרו (שם) וראה את הנגע והנה הנגע מלמד שאין הנגע מטמא אלא כשני גריסין ועל דעת רבי ישמעאל אשר אמר כי כאשר נראה כשני גריסין על אבן אחת טמא לפחות מה שיהיה בבית צריך ד' אבנים אבן אחת בכל כותל עד שיהיה כל כותל מכתלי הבית ראוי לנגעים ולפי דעת רבי עקיבא אשר אמר שהשני גריסין על שתי אבנים אי אפשר פחות משמנה אבנים ור' אלעזר ברבי שמעון אומר שמאמר השם בקירות הבית כגריס הנה כל כותל מהכתלים אשר יעשה מהן זוית ויהיה זה הנגע אשר רחבו כגריס וארכו כשני גריסין משותפת בין ב' כתלים עד שיהיה בקירות וזה אי אפשר עד שתהיה בזוית כזו והלכה כר"ע: 
+
+
+Mishnah 4
+
+כבר השרשנו שצריך שיהו ב' עצים: 
+
+ושקוף הוא המשקוף העליון מהשער ואמר שאפילו חתיכה מהעץ אשר יתקעו בו הנגרין אצל הרכבת המשקוף זה השיעור הוא אשר יטמא הבית: 
+
+וסנדל הוא רפידה יעשו מאחורי המשקוף עד שישתוה לשטחו ואין אלו השיעורים מההגעה עד שנאמר בו הלכה כפלוני: 
+
+פצים. הוא חצי נדבך האבן או נדבך חצי העץ וכאשר הושמו בין שני הצדדים ישאר ביניהם חלל ימלאו בו עפר: 
+
+וקירות המחיצה. הוא תקרה לא נעשה לחמם ואמנם נעשה להיות צל לאשר תחתיו מהבהמות מהשמש ואמנם היות בתי חוץ לארץ לא יטמאו בנגעים הנה זה לשון התורה לפי שהתחלת הפרשה כי תבאו אל ארץ כנען וגו' והיות ירושלים לא תטמא בנגעים אמרו (שם) ארץ אחוזתכם וירושלים לא נתחלקה לשבטים ואולם הוא בית תפלה יקרא לכל העמים: 
+
+
+Mishnah 5
+
+עסק הוא לפנוי. רצה לומר לשמוש ועמל שאין צריך לו כי אם מן הכלים ועסק הוא נגזר מכי התעשקו עמו (בראשית כ״ו:כ׳) וכבר ידעת שכלי חרס אין להם טהרה במקוה וזכר מכלי חרס היותו פחות בדמים והוא פך השמן:  
+וטפיו. הוא כלי קטן מאד לא יצא ממנו דבר כי אם טיף טיף כמו שהתבאר בכלים (פ"ג מ"ב):  
+ואמר אחר כן אם על של רשע כך על השרש אשר אומר אותו שראיית הצרעת הנזכרת בתורה אמרו שהוא עונש בעבור לשון הרע כי יפרד מן האנשים וירחיקו אותו מהיזק לשונו ויתחילו בביתו ואם חזר בו מוטב ואם לא יבא במצעות והוא אמרו בכל מלאכת עור חזר בו מוטב ואם לאו יבא בבגד ואם לא חזר בו עדיין יבא לגופו ועל עור בשרו וזה על דרך המוסר והתוכחה הלא תרא' שהם דברים בלתי טבעיים ואינן חלאים טבעיים בשום פנים לפי שהבגדים והבתים הם חומר דומם שלא יקרה בהן צרעת אלא בקריאת התורה על הדמיון אשר זכרנו וכן נגעי אדם תראה שישים הנתקים צרעת והוא חולי הנקרא חולי השועל ויטהר הצרעת כאשר הפך כולו לבן והוא תכלית הצרעת והיותר גדולה והיותר חזקה ואמנם הם עניינים תוריים לפי מה שזכרנו ולזה השרש נקרא רשע:  
+
+Mishnah 6
+
+אמר יתעלה (ויקרא י״ד:מ׳) וחלצו את האבנים ולקחו אבנים אחרות ולזה אין חולצין פחות משלשה ואינן מביאים פחות משנים:  
+ואמרו ולא סיד מכל מקום לאמרו ועפר אחר יקח והסיד אינו עפר אלא אבן נשרפת. וזה הקבוץ אשר בא לאמרו וחלצו ולקחו והביאו בעל הבית המנוגע ואחר כאשר היה הכותל משותף בין שני בתים והוא אמרו בכאן אוי לרשע אוי לשכנו:  
+
+Mishnah 7
+
+זה כמו שקדם בנגעי בגדים וזה שבא בנגעי בתים גם כן והנה פשה הנגע בקירות הבית וכאשר היה הפסיון בקירות הבית לא סמוך לנגע הראשון יצטרך שיהיה נגע והוא כגריס כמו שביארנו ואמר גם כן בנגע חוזר (ויקרא י״ד:מ״ג) ואם ישוב הנגע ופרח בבית *שימשך שיעור נגעי בתים אשר הוא ב' גריסים באורך וברוחב גריס אחד לפי מה שהשרשנו בזה הפרק: 
+
+
+Chapter 13
+
+
+
+Mishnah 1
+
+יאמר שעשרה ענינים הן לבית ולהן דינין מתחילתן ועד סופן כמו שיתבארו הראשון שיחלש מראה הנגע בשבוע ראשון והענין השני שיעדר הנגע לגמרי בשבוע ראשון והמשפט באלו שני הענינים שיקלוף מקו' הנגע וישאר הבית טהור והענין השלישי שיחלש מראה הנגע בשבוע שני והענין הרביעי שיעדר הנגע לגמרי בשבוע שני והדין באלו שני הענינים שיקלוף הבית ויצטרך לטהרת צפרים כמו שנבאר ואם יוסיף הנגע בשבוע ראשון הנה הדין בזה חולץ וקוצה וטח ונותן לו שבוע ואם חזר הנגע אחר זה יתוץ את הבית כולו וזה ענין החמישי ואם לא חזר הנגע הנה יצטרך צפרי' וזהו ענין הששי ואם עמד הנגע בעיניו בשבוע ראשון והוסיף בשבוע שני וזהו ענין השביעי הנה הדין בזה חולץ וקוצה וטח ונותן לו שבוע ואם חזר הנגע אחר זה יתוץ את הבית כולו ואם לא חזר הנגע הנה הוא טעון צפרים וזהו ענין השמיני ואם בעיניו עמד הנגע בשבוע ראשון ובשבוע שני והוא הענין התשיעי הנה דינו חולץ וקוצה וטח ונותן לו שבוע ואם חזר הנגע יתוץ ואם לאו טעון צפרים וזהו הענין העשירי ואלו המשפטים אשר ספרנו באלו הענינים מהם פסוקי התורה מבוארים ומהם קבלה מסמיכו' ורמזי' מהתורה ואולם פסוקי התור' הם המשפטי' אשר זכר הפושה בשבוע ראשון אשר נאמר בו חולץ וקוצה וטח ונותן לו שבוע חזר יתוץ לא חזר טעון צפרים ואמר יתעלה בזאת הפרשה (ויקרא י״ד:מ״ד) ובא הכהן וראה והנה פשה הנגע בבית ואמר אחר זה ונתץ את הבית אמרו במה הוא מדבר אם בפושה הראשון הרי אמור הא אינו מדבר אלא על שבא בסוף שבוע ראשון ומצאו עומד ובא בסוף שבוע שני ומצאו פושה שידין בו כדין פושה בראשון בעצמו לפי שנא' (שם) בפושה בראשון ושב הכהן ובא בזה המאמר אשר בא הפירוש שהוא בפושה בשני ובא הכהן ואמרו זו היא שיבה זו היא ביאה מה שיבה חולץ וקוצה וטח ונותן לו שבוע אף ביאה חולץ וקוצה וטח ונותן לו שבוע ואמר יתעלה בזאת הפרשה גם כן (שם) ואם בא יבא הכהן וראה והנה לא פשה הנגע בבית אמרו במה הכתוב מדבר אם בפושה בראשון הנה אמור אם בפושה בשני הנה אמור הא אינו מדבר אלא את שבא בסוף שבוע ראשון ובסוף שבוע שני וראה והנה לא פשה ושמו גם כן דין העומד בראשון ובשני כדין פשה בשני לאמרו בכאן בעומד בראשון ובשני ואם בא יבא ואמר בפושה בשני ובא הכהן וראה כמו שביארנו ואמרו ג"כ נאמר צרעת ממארת בבתים (שם) ונאמר צרעת ממארת בבגדים (שם יג) מה צרעת ממארת האמורה בבגדים עשה את העומד בשני כפושה בשני אף צרעת ממארת האמורה בבתים עשה את העומד בשני כפושה בשני וכבר קדם שדין פושה בראשון הנה הדין ג"כ בפושה בראשון ובפושה בשני ובעומד בראשון ובשני חולץ וקוצה וטח ונותן לו שבוע: 
+
+חזר יתוץ לא חזר טעון צפרי' כמו שביארנו בסוף משנה ואמר בזה (המסכתא) וטהר הכהן את הבית כי נרפא הנגע ולקח לחטא את הבית וכו' והיה לו לומר לחטא אותו וכאשר אמר לחטא את הבית הרי חטא כאן בית אחר מכאן לכוהה בשני וההולך לו שהוא קולפו וטעון צפרים וכאשר הגיע הדין בעומד בראשון וכוהה בשני או הלך הנגע בשני שהוא טעון צפרים שמענו כוהה בראשון וההולך לו בראשון אינו טעון צפרים וזה כלל הסמיכות והרמיזות על אלו הדינין המקובלים: 
+
+
+Mishnah 2
+
+האבן שבזוית. רצה לומר אם תהיה בזוית המשותפת בינו ובין חבירו: 
+
+ראש ופתין מין מלבני' היה מפורסם התמונה בזמן ההוא אצלם כמו הנדבך והקשרים אשר יחברו בם הכתלים ומזאת התמונה יתבאר זה הדין: 
+
+
+Mishnah 3
+
+מלבנין אשר יהיו ממעל על שטח הקורה: 
+
+וסריגי החלונות הסבכות אשר בחלון יהיו מעץ וממתכות גם כן ואין הלכה כרבי יהודה ולא כרבי אלעזר: 
+
+
+Mishnah 4
+
+אמר הש"י בבית המוסגר (ויקרא י״ד:מ״ו) והבא אל הבית כל ימי הסגיר אותו יטמא עד הערב הנה לא יטמא זולת מתוכו ואמר במוחלט (ויקרא י״ד:מ״ו) צרעת ממארת היא בבית טמא הוא אמרו טמא הוא הוסיף לו טומא' שיטמא בין מתוכו בין מאחוריו ומי שיגע בו מאחוריו יטמא וכבר ידעת שענין מטמאין בביאה שיטמא כל מה שיכנס בה לפי מה שיתבאר: 
+
+
+Mishnah 5
+
+זה דומה למה שהתבאר בפי"א (מ"ו) באמרו הטול' מן המוסגר בטהור והענין בשתי ההלכות אחד: 
+
+
+Mishnah 6
+
+אבן אחת מטמא בביאה כאשר היתה תוך האהל יטמא כל מה ששם כמו שיתבאר וכל שכן הבית בכללו כאשר יגיע תחת אהל והלכה כרבי אלעזר: 
+
+
+Mishnah 7
+
+אמר השם במצורע (שם יג) מחוץ למחנה מושבו ובאה הקבלה שמושבו טמא ולזה כאשר ישב תחת האילן כבר שב זה המקום טמא ואם נכנס אדם תחת זה הצל יטמא אולם אם היה אדם טהור יושב תחת הצל ועבר המצורע תחת זה האהל והוא הולך לא נטמא הטהור אלא אם כן עמד המצורע שם ואז ישוב זה מושבו שם ויהיה טמא וכן אבן המנוגעת וכלים המנוגעי' כאשר ינוחו באהל יטמאו וכל מי שיכנס שם עמהן תחת האהל יטמא ואני עתיד לבאר ראיה זו: 
+
+
+Mishnah 8
+
+השרש שכל הבא ראשו ורובו כבא כולו וכמו שהבגד לא יטמא בהתחדש הנגע בו אא"כ היה ג' על ג' ומעלה כן לא יטמא ג"כ בבית המנוגע אלא א"כ היה מה שיכנס ממנו בבית המנוגע מג' על ג' ומעלה ואז יטמא הבגד כולו אולם אם היה הבגד עצמו מנוגע הנה בעת שיגיע ממנו כזית בבית טהור טמאוה לפי שהבגדים המנוגעים ואבני בית המנוגע ועציו ועפרו מטמאין בכזית בביאה ולשון סיפרא ולצרעת הבגד ולבית (שם יד) מקיש בגד לבית מה בית מטמא בביאה אף בגד מטמא בביאה אין לי אלא בגד מניין לרבות את כולן ת"ל (שם יג) זאת תורת נגע צרעת בגד הצמר מקישן לבגד מה בגד מטמא בביאה אף כולן מטמאים בביאה: 
+
+
+Mishnah 9
+
+אמר השם יתברך (שם) והבא אל הבית כל ימי הסגיר אותו יטמא עד הערב הנה כבר למדנו שכל מה שיגיע בבית המנוגע יטמא ואמר השם (שם) והאוכל בבית יכבס את בגדיו והשוכב בבית יכבס את בגדיו ואין הפרש בין אוכל או שוכב שלא באכילה יטמא ואמנם כוונת הכתוב מה שזכרוהו ליתן שיעור לשוכב כדי אכילה וכאשר עמד בבית המנוגע שיעור יהיה אפשר לאדם בו שיסב ויאכל חצי ככר מלחם חטין בלפתן הנה כבר נטמאו בגדיו אשר עליו בין שיאכל או לא יאכל יהיה שוכב או עומד או איך שיהיה הכונה בו שיתאחר זה השיעור ואמרו פת חטים ובלפתן מפני שהוא זמן מועט לפי שהלחם הטוב בלפתן ימהרו באכילתו ולא יצטרך ללעוס אותו שיעור רב ושיעור זה הפרס אשר יאכל ר"ל שישהה שם שיעור אכילתו ויטמאו בגדיו הן ג' ביצים בינונית מביצת התרנגולת כמו שביארנו בשמיני מעירובין (דף פב:): 
+
+
+Mishnah 10
+
+דעת ר' יהודה מה שאומר לך וזה שלדברי הכל שהעובד כוכבים כאשר נכנס לבית המנוגע יטמאו הבגדים אשר עליו מיד להיותו הוא בעצמו לא יטמא לפי מה שהשרשנו בפתיחה וכאשר מצאנו האיש אשר יטמא יציל כלים שעליו מלטמא ולא יטמאם עד שישהה בכדי אכילת פרס והאיש אשר לא יטמא הוא עצמו לא יציל כלים שעליו אבל יטמא ג"כ אשר יכניס ידו לבית המנוגע כאשר לא יטמא הוא עצמו יטמאו כלים שעליו מיד: 
+
+
+Mishnah 11
+
+אין הלכה כרבי שמעון ולא כרבי יהודה: 
+
+
+Mishnah 12
+
+על רוחב ד' אמות רצה לומר שהמקום אשר יבא שם יהיה ד' אמות על ארבע אמות עד שיהיה לו מושב בפני עצמו ויכנס קודם שיכנס אדם אחר בבית הכנסת ויצא אחר יציאת כל אדם עד שלא יטמא שום אדם בעברו ביניהם כי אולי יעמוד בעודנו הולך ויטמא כל מי שהאהילו כמו שקדם ור"מ סבר [מאחר] שבית המנוגע יטמא כל מה שבו וכן אהל המת נעשה דינם שוה ור' יוסי סבר שטומאת מת חמורה לפי שהיא טומאת שבעה וטומאת בית המנוגע טומאת ערב ולזה יורידוהו מדרגה כמו שתראה ואולם דיני צמיד פתיל ודיני הכלים אשר יצילו באהל המת הנה כבר הקדמנו אותן בכלים (פי"א) ואהלות (פ"ה) וביארנו כל הכלים אשר יצילו בצמיד פתיל ואיכותם בכ"ד מכלים ובארנו שהאהל יציל כל מה שבו בכסוי לבד ובצמיד פתיל ויתבאר זה בחמישי מאהלות ושם אמרו בסיפרא כלים מצילין באהל המת ואהלים בכסוי וביארנו ענין זה ותבקשנו משם ובתוספת' הבור והדות שבבית המנוגע אע"פ שהן מגולין כלים שבתוכן טהורים וכבר ביארנו בחמישי מכלים שהם לא יהיו טהורים באהל המת אם לא שיהיו מכוסים וזה סתם לדעת רבי יוסי והלכה כרבי יוסי: 
+
+
+Chapter 14
+
+
+
+Mishnah 1
+
+זה הסדר כולו בפסוק והיותו כלי חרס קבלה ותרגום יונתן (עמוס ו) מזרק פיילי והיות המים רביעית קבלה אמרו מים שדם הצפור ניכר בהן ושיערו חכמים רביעית וכן דם צפור שחוטה וקבלה: 
+
+ושיור הלשון רצה לומר קצות לשון זהורית והוא שני תולעת והוא צמר צבוע בכרמיז והוא אמרו שני תולעת ושעורו משקל שקל לאחר ידו של מצורע על גב ידו וי"א הוא רבי נתן ואין הלכה כר"נ: 
+
+
+Mishnah 2
+
+זה כולו מבואר והוא לשון התורה למי שהוא טהרת צפרים (ויקרא י״ד:ח׳) וכבס המטהר את בגדיו וגלח את כל שערו ורחץ במים וטהר ואחר יבא אל המחנה וישב מחוץ לאהלו שבעת ימים (ויקרא י״ד:ח׳) וענין אמרו טהור שהוא טהור מלטמא בביאה כמו שהיה ולא יטמא משכב ומושב כמו שהיה קודם לפי מה שהרחיקוהו זמן אחר זמן וטהור וענין אמרם כשרץ שהוא יטמא במגע ולא במשא אדם וכלים וכבר ביארנו ראיות זה בכלים (פ"א) ואמרו חוץ לאהלו ראיה שאסור בתשמיש המטה: 
+
+
+Mishnah 3
+
+זה ג"כ מבואר בפסוק אמר השם יתברך (שם) והיה ביום השביעי יגלח את כל שערו את ראשו ואת זקנו ואת גבות עיניו ואת כל שערו יגלח וכבס את בגדיו ורחץ את בשרו במים וטהר: 
+
+שלש טהרות במצורע. כבר התבארו: 
+
+וג' של יולדת אחד מהן אחר שבעה לזכר וי"ד לנקבה אשר היא בה בנדתה וכאשר תשלי' זה הזמן טובלת וטהורה מלטמ' משכב ומושב עוד ישאר שלשים ושלשה ימים לזכר וס"ו לנקבה בדמי טהרה בכל קדש לא תגע והיא בזה הזמן מגעה טמא לקדשים כמו שהתבאר בסוף נדה (דף עא:) ותהיה ראשון לטומאה בזה הזמן וכאשר נשלמו כבר תטהר טהרה שנייה ותטבול ותהיה טבולת יום עוד תביא קרבן ותשלם טהרתה לאכול בקדשים והיא טהרה שלישית כמו שבא הפסוק (שם יב) וכפר עליה הכהן וטהרה וכבר ביארנו במס' ברכו' (פ"א) שטבול יום אסור בתרומה ומותר במעשר ויתבאר שמחוסר כפורי' אסור בקדש ומותר בתרומה ובכריתות (דף ח:) יתבאר שמצורע ויולדת מכלל מחוסרי כפרה וזה כולו מבואר לפי שהן פסוקי התורה: 
+
+
+Mishnah 4
+
+זה כולו מבואר בפסוק ובלוים אמר בעת שבחר השם יתעלה בהם במדבר לעבודתו (במדבר ח׳:ז׳) והעבירו תער על כל בשרם וכבסו בגדיהם והטהרו וזאת התגלחת אמנם היתה במדבר לבד ואינה נוהגת לדורות: 
+
+
+Mishnah 5
+
+אילו אמר השם ולקח צפרים לבד היינו לוקחים שנים לפי שמיעוט צפרים שנים ואמרו שתי צפרים ירצה בו ההשויה ביניהם בכל הענינים עוד אמר (ויקרא י״ד:ה׳) את הצפור האחת את הצפור החיה הבדילה במעשה שעשה הנה מצוה מן המובחר שיהיו שוים בכל הענינים ואם אי אפשר זה הנה מותר: 
+
+וענין תמות המשתלחת שתעזבנה עד שתמות כמו שהתבאר בשני שעירי יום הכפורים (דף סב.) ומאמרו חיה למדנו שלא יהיה טריפה: 
+
+
+Mishnah 6
+
+אחד לשנים וב' לד'. ר"ל שאם יחלוק איש כרע המטה לשנים עוד יחלוק כל חצי מהן בב' חצאין ויהיו ד' אמנם יצטרך אל זה ולא יחלקהו אמרו כרביע כרע המטה שלא תחשוב שאינו בצמצום ואם היה יותר דק או עב אין לחוש ולמדנו שיהיה כרביע כרע המטה לא פחות. ואזוב הוא הארנגי' אשר ירגילו אותו האנשים במאכליה'. וענין שם לווי שם מחובר למקום כמו שנאמר במיני העשבים הנהרי והפרדסי והמדברי או יתייחס אל מדינה או אל הר אבל יאמר לו אזוב בסתם וכבר התבאר בש"ס שבזה האזוב לא יהיה ארכו פחות מטפח:  
+
+Mishnah 7
+
+לשון התורה (ויקרא י״ד:י׳) וביום השמיני יקח שני כבשים וגו' ואם דל הוא וגו' וב' תורים וגו': 
+
+
+Mishnah 8
+
+הדם אשר יזה על המצורע יקחהו בידו לא בכלי לאמרו (שם) ולקח הכהן מדם האשם ונתן על תנוך אזן המטהר ואמרה מה נתינה בעצמו של כהן אף קבלה בעצמו של כהן וראוי שיהיה המצורע כבר טבל בזה היום השמיני ואז יזה עליו הדם. ור' יהודה אומר שאינו טובל בזה יום השמיני כי כבר טבל בערב יום שביעי שקדם לך מאמרו ביום השביעי יגלח וגו' וחכמים אומרים שהמצורע כיון שנכנס בטומאה בימי חלוטו והוא עלול שלא ישמר ואולי יטמא בשביעי אחר טבילתו חייבוהו טביל' מספק ואע"פ שלא הסיח דעתו לא יצטרך טבילה [ולא] נאמר אולי להכנסתו לטומאה נטמא והוא לא ידע ואין הלכה כרבי יהודה:  
+
+Mishnah 9
+
+מן צורת המקדש אשר ציירנו במדות יתבאר לך ששער ניקנור הוא בין עזרת נשים ועזרת ישראל וכבר התבאר בפ"א מכלי' (מ"ח) שעזרת ישראל לא יכנס בה מחוסר כפורים ודם האשם ג"כ אינו מותר להוציאו חוץ לעזרה ולזה יעמוד המצורע חוץ לשער ויכנס ראשו בעזרת ישראל להזות עליו הדם:  
+אמנם בהן יד ורגל ידוע מה הם הבהונות:  
+ואולם תנוך אזן הוא אשר נרשום לך עתה וזה שגשם יצא על שטח האוזן ממה שימשך לפנים כאשר יגע בו האדם ימצאהו חזק דומה לעצם ומחוץ הוא בשר רך מקיף בסביב האוזן כולה והפנימי הוא תוך האוזן ולזה הגשם אשר מחוץ יהיה תכלית האזן הקערורה וזהו תנוך אזן אשר על איזה החלק שיזדמן ממנו או על כולו יזה השמן והדם והוא אמרם תנוך אוזן זה גדר האמצעי ואין הלכה כרבי יהודה ולא כר"ש ולא כרבי אליעזר:  
+
+Mishnah 10
+
+זה מבואר כולו ואמרו על כל הזאה טבילה ר"ל שהוא יטבול אצבעו בשמן אשר בכפו אבל לא שיטבול אצבעו פעם אחת ויזה ממנו שתי הזאות או שלשה ואין הלכה כר"י ב"נ ולא כר' שמעון: 
+
+
+Mishnah 11
+
+רבי שמעון יכוון עניינו בעת הקרבת החטאת לפי שבו יובדל העני מן העשיר שאם קרב חטאת עוף והיה עני והעשיר אחר זה ישלים קרבן עני ולא נצריכהו לחייב אותו קרבן עשיר וכן אם מקריב קרבן בהמה לפי שהיה עשיר והעני ישלים קרבן עשיר ורבי יהודה יעשה העיקר אצל הקרבן האשם אשר בו ישתוו העני והעשיר כמו שהוא בפסוק והוא המיוחד בטהרת מצורע והלכה כרבי יהודה: 
+
+
+Mishnah 12
+
+מבואר הוא שהקרבן עני אצל מיעוט היכולת ואמרו מביא אדם ע"י בנו ע"י בתו קרבן עני רצה לומר בשביל בנו או בשביל בתו אע"פ שהוא עשיר מביא בעבורם קרבן עני לפי שאין הקרבן מעצמו ואמנם יעשה קרבן מזולתו ובתנאי שבנו ובתו עניים אולם אשתו להיותה כמוהו הנה לא יקריב בעבורה אלא קרבן עשיר לפי שהיא כגופו ואמר רבי יהודה כי כמו שיקריב מאשתו קרבן עשיר כן כל קרבן שתתחייב רצה לומר קרבן זבות ויולדות הנה הוא מחוייב אליו ולא יקריבהו קרבן עני בעבורה אם היה עשיר והלכה כרבי יהודה: 
+
+
+Mishnah 13
+
+כבר ביאר בתוספתא נזרק דם על אחד מהם ומת אחד מהמצורעים רצה לומר דם מאחת משתי חטאות שנתערבו זו שאלו אנשי אלכסנדריא את רבי יהושע ואמר להם להביא חטאת בהמה אינו יכול שאין חטאת בהמה באה על הספק ולהביא חטאת העוף אינו יכול שהעשיר שהביא קרבן עני לא יצא וכיצד יעשה יכתוב נכסיו לאחר ויביא קרבן עני ונמצא עני ומביא חטאת העוף אמר להן ר' יהושע עכשיו שאלתם דבר חכמה וממה שיתבאר אותו בכאן עד שישלים כוונת המסכתא שטהרת מצורע הראשון ר"ל אשר תעשה בעת הסרת נגע הצרעת בשתי צפרים ועץ ארז ואזוב שהיא נוהגת בפני הבית ושלא בפני הבית בארץ ובחוצה לארץ לפי שאין לה קשר בדבר מזה ויטהר המצורע בו וישאר מחוסר כפורים כמו הזבים והזבות והיולדות אשר בזמננו ליום אשר טהרו הם מחוסרי כפרה ולשון התוספתא שטהרת מצורע בארץ ובחו"ל ושם גם כן אמרו הכל כשרים לטהר את המצורע אפילו זב אפי' טמא מת וכשם שמצוה לטהרו כך מצוה לטמאו וכהן שטמאו מצוה עליו לטהרו שנאמר לטהרו או לטמאו ושם נאמר ג"כ שמצורע מטהר ושהוא כאשר יעמוד בתגלחת שניה לפי שהוא דוחה בו מצות לא תעשה אשר הוא גילוח הראש בכללו והזקן ולא הגיע לנו תכלית לפי שא"א בזמננו זה הבאת כפרה עד שיטהר מטומאת צרעת הטהרה השלמה אשר היא מפני תגלחת שניה ותכלית מה שנאמר יבוא עשה וידחה את לא תעשה כאשר (יקדים) [יקיים] העשה על השלימות וזה מקום ספק ועיון ובספרא אמר רבי יהודה שבתי היה והלכתי אחר רבי טרפון לביתו אמר לי יהודה בני תן לי סנדליי ונתתי לו ופשט ידו לחלון ונתן לי ממנה מקל ואמר לי יהודה בני בזו טהרתי שלשה מצורעים ולמדתי בו שבעה הלכות שהוא של בירות ובראשה טרף וארכה אמה ועביה כרביע כרע המטה אחד לשנים ושנים לד' ומזין ושונין ומשלשין ומטהרין בפני הבית ושלא בפני הבית ומטהרים בגבולין והנה לך ראיה בזה שרבי טרפון היה אחר החרבן והיה זה המעשה בחוצה לארץ לפי מה שהורה ספור המעשה:  
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Niddah/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Niddah/English/Sefaria Community Translation.txt
new file mode 100644
index 0000000000000000000000000000000000000000..fdccb772f5ce2156b6bfd145027a3c378fc98894
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Niddah/English/Sefaria Community Translation.txt	
@@ -0,0 +1,70 @@
+Rambam on Mishnah Niddah
+רמב"ם על משנה נדה
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rambam on Mishnah Niddah
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+A newborn baby girl, from the day of her birth, imparts ritual impurity. 
+If a baby boy is born and his mother becomes ritually impure due to postpartum bleeding, and it is possible that she may also experience continuous bleeding for ten days, such as if she sees three consecutive days of bleeding after the seven days of menstrual impurity, then during the entire seven days of her menstrual cycle, she will not be considered a zavah (a woman with abnormal bleeding) according to what we have explained. And she will only be considered a zavah during times when she is not experiencing her menstrual impurity. All these laws are accepted, and there is no exception to them except in cases where no precedence has been established, such as when a baby boy is born on the first day, in which case, according to Rabbi Yosei, his mother is exempt from the laws of yibum (levirate marriage).
+They also said, "and exempt from the terumah (priestly offering)," meaning that a kohen's wife who gives birth to a baby boy from a Yisrael (non-priest) is prohibited from consuming terumah (priestly offerings) because she has already given birth to a child who is considered a chalal (a person with a blemished lineage). However, in the case where a kohen has two wives, one of whom is eligible for the priesthood and has children, and the other is ineligible for the priesthood but has a baby boy, who is a chalal and dies, the kohen is still permitted to consume terumah because the baby boy does not affect his status as a kohen. This is an example where a kohen's wife who has a baby boy from a Yisrael is prohibited from consuming terumah due to the baby's status as a chalal.
+They also said, "and divorced or widowed," which means that if a woman converted while pregnant and then gave birth, or if she was released from her marriage during pregnancy and then gave birth, or if she was already divorced and then gave birth, or if she is a woman who has not yet given birth and is a kohenet (a female descendant of Aaron) or a leviyah (a female descendant of Levi), or a woman who has already given birth, she is not obligated to observe the laws of yibum. 
+They also said, "and inherits and can be inherited," which means that a child inherits from his mother, and siblings inherit from their father. This is exemplified by the case where if the mother dies on the day of her child's birth, the child inherits her possessions, and if the child dies afterward on the same day, his siblings inherit from their father. In this way, inheritance can be transferred from the youngest child to his siblings in one day.
+They also said, "and they said, like a complete groom," which means that a person is obligated to mourn for his child who died before reaching the age of thirty days. However, this only applies if the child lived for a full nine months. If the child did not live for a full nine months, the parents are not obligated to mourn for him until they complete thirty days, as the primary criterion is that a person is not considered viable unless he completes thirty days, even if his full term was not completed. Thus, even if the child dies on his thirtieth day, the parents are not obligated to mourn for him.
+
+Chapter 6
+
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+All types of blemishes found on a person are considered pure in every situation.
+We have already explained that blemishes found, even within the cities of Israel, are considered pure because they do not emit impure blemishes. However, if the garment on which the bloodstain is found is within the cities of Israel, in rooms or in places of impurity, it is subject to scrutiny as menstrual blemishes. Nevertheless, it is concealed there, as previously mentioned, by asking modest individuals discreetly. The Samaritans, however, used to think that an individual who has no share or inheritance in the land should be buried anywhere. This is incorrect. Therefore, the places that are impure due to their origin are impure in a tent, as they are considered akin to a burial place. The halacha does not follow Rabbi Yehuda in this matter. This has been the case from that time onwards. However, as for the Samaritan himself, if he dies, he does not cause impurity in a tent, as they are idolaters, and idolaters do not cause impurity in a tent.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Niddah/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Niddah/English/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..1366090f6c6ea3ad8337080f1f152eb4b0192fbf
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Niddah/English/merged.txt	
@@ -0,0 +1,73 @@
+Rambam on Mishnah Niddah
+רמב"ם על משנה נדה
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Niddah
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rambam on Mishnah Niddah
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+A newborn baby girl, from the day of her birth, imparts ritual impurity. 
+If a baby boy is born and his mother becomes ritually impure due to postpartum bleeding, and it is possible that she may also experience continuous bleeding for ten days, such as if she sees three consecutive days of bleeding after the seven days of menstrual impurity, then during the entire seven days of her menstrual cycle, she will not be considered a zavah (a woman with abnormal bleeding) according to what we have explained. And she will only be considered a zavah during times when she is not experiencing her menstrual impurity. All these laws are accepted, and there is no exception to them except in cases where no precedence has been established, such as when a baby boy is born on the first day, in which case, according to Rabbi Yosei, his mother is exempt from the laws of yibum (levirate marriage).
+They also said, "and exempt from the terumah (priestly offering)," meaning that a kohen's wife who gives birth to a baby boy from a Yisrael (non-priest) is prohibited from consuming terumah (priestly offerings) because she has already given birth to a child who is considered a chalal (a person with a blemished lineage). However, in the case where a kohen has two wives, one of whom is eligible for the priesthood and has children, and the other is ineligible for the priesthood but has a baby boy, who is a chalal and dies, the kohen is still permitted to consume terumah because the baby boy does not affect his status as a kohen. This is an example where a kohen's wife who has a baby boy from a Yisrael is prohibited from consuming terumah due to the baby's status as a chalal.
+They also said, "and divorced or widowed," which means that if a woman converted while pregnant and then gave birth, or if she was released from her marriage during pregnancy and then gave birth, or if she was already divorced and then gave birth, or if she is a woman who has not yet given birth and is a kohenet (a female descendant of Aaron) or a leviyah (a female descendant of Levi), or a woman who has already given birth, she is not obligated to observe the laws of yibum. 
+They also said, "and inherits and can be inherited," which means that a child inherits from his mother, and siblings inherit from their father. This is exemplified by the case where if the mother dies on the day of her child's birth, the child inherits her possessions, and if the child dies afterward on the same day, his siblings inherit from their father. In this way, inheritance can be transferred from the youngest child to his siblings in one day.
+They also said, "and they said, like a complete groom," which means that a person is obligated to mourn for his child who died before reaching the age of thirty days. However, this only applies if the child lived for a full nine months. If the child did not live for a full nine months, the parents are not obligated to mourn for him until they complete thirty days, as the primary criterion is that a person is not considered viable unless he completes thirty days, even if his full term was not completed. Thus, even if the child dies on his thirtieth day, the parents are not obligated to mourn for him.
+
+Chapter 6
+
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+All types of blemishes found on a person are considered pure in every situation.
+We have already explained that blemishes found, even within the cities of Israel, are considered pure because they do not emit impure blemishes. However, if the garment on which the bloodstain is found is within the cities of Israel, in rooms or in places of impurity, it is subject to scrutiny as menstrual blemishes. Nevertheless, it is concealed there, as previously mentioned, by asking modest individuals discreetly. The Samaritans, however, used to think that an individual who has no share or inheritance in the land should be buried anywhere. This is incorrect. Therefore, the places that are impure due to their origin are impure in a tent, as they are considered akin to a burial place. The halacha does not follow Rabbi Yehuda in this matter. This has been the case from that time onwards. However, as for the Samaritan himself, if he dies, he does not cause impurity in a tent, as they are idolaters, and idolaters do not cause impurity in a tent.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Niddah/Hebrew/Vilna edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Niddah/Hebrew/Vilna edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..8b07ce7613d7781c35cc8149380ef7a4b0261be8
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Niddah/Hebrew/Vilna edition.txt	
@@ -0,0 +1,366 @@
+Rambam on Mishnah Niddah
+רמב"ם על משנה נדה
+Vilna edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה נדה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שמאי אומר כל הנשים דיין שעתן כו': </b>בא מלת כל לחלוק על סברת רבי אליעזר אשר אמר ארבע נשים לבד דיין שעתן ואמר שמאי כל הנשים דיין שעתן ר"ל שאם היתה מתעסקת בטהרות ואחר ראתה דם לא נאמר יש לה זמן רב שנטמאה ותהיינה הטהרות אשר היתה מתעסקת טמאות שזהו דין תורה אך הלל עשה סייג לדבריו ואמר מפקידה לפקידה ואפילו לימים הרבה שאם בדקה עצמה יום ראשון על דרך משל ומצאה עצמה טהורה ונשארת עד יום ה' ובדקה עצמה ונמצאת טמאה כל מה שהתעסקה מן הטהרות מיום הראשון מעת הפקידה עד זמן הפקידה השניה הנה הם טמאות כלם כפי סברת הלל וזו החומרא אשר החמיר ובית [שמאי] אינם רוצים בזאת החומרא מפני ביטול פריה ורביה שאם תאמר שהיא טמאה מפקידה לפקידה תהיה אצל בעלה לעולם ספק טמאה ורחוקה מבעלה ברוב העתים וחכ"א מעת לעת ממעטת על יד מפקידה לפקידה וכוונת זה שאם בדקה עצמה ומצאה טהורה ועמדה ימים רבים שלא בדקה עצמה ואח"כ בדקה ומצאה עצמה טמאה כל הטהרות שעשתה מעת שבדקה עצמה ונמצאת טמאה עד כ"ד שעות קודם זה הנה היא בחזקת טמאה וכוונת ממעטת שתשוב אחור. ואחר אמר מפקידה לפקידה ממעטת על יד מעת לעת המשל בזה שאם בדקה עצמה בתחילת היום ומצאה עצמה טהורה ואח"כ בדקה אחר זה בעשר שעות ומצאה עצמה טמאה הנה כל הטהרות אשר נתעסקה בין פקידה ראשונה לשניה יטמאו ובתנאי שתהיינה שתי פקידות באמצע הכ"ד שעות ותהיה כוונת הדבור (בין) אם היה בין פקידה לפקידה ימים הרבה אינה ממעטת על יד אלא מעת לעת ואם היה בין פקידה לפקידה פחות מכ"ד שעות ממעטת על יד מפקידה לפקידה והלכה כחכמים ובאור וסת עת ידוע לנדות כמו שתהיה מנהגה שתראה משלשים יום לשלשים יום או משני חדשים לשני חדשים והוא אם ראתה דם ביום הידוע אינה ממעטת על יד כלל. ואמרו המשמשת בעדים לא תבין ממנו שהאשה תשמש בלא עדים אמנם ירצה בו שאם שמשה אשה ביתה אין מותר [לבוא] עליה אלא בעדים והרי היא כפקידה: ועדים כנוי לבגדים אשר תקנח את עצמה בהם אחר המשגל והיא אם מצאה אלו הבגדים טהורים הרי זו כפקידה ולא נאמר לך דם מועט ראתה ונתערב בזרע ולא נראה והודיענו שאנחנו לא נאמין זאת האמונה אמנם הבגד אשר תקנח בו קודם המשגל כמו שיתבאר שזה מחיובתה הנה לא יעמוד מקודם פקידה לפי שנאמר לך דם מועט נזל ממנה ובהשתוקקה למשגל לא תפליג בשימת המוך אשר תקנח בו והעיקר אצלינו שהאשה אם יצא ממנה דם מן המקור אע"פ שלא יצא לחוץ הגוף אבל נשאר תוך גופה הנה היא טמאה לאמרו דם יהיה זובה בבשרה ואע"פ שהוא בבשרה ועוד יבא ביאור בזה ופירושו במה שאחר זה. ואמר על יד גם כן בעדי תשמיש הוא סברת חכמים כמו שביארנו: 
+
+Mishnah 2
+
+<b>כיצד דיה שעתה היתה יושבת כו': </b>שם משלו יושבת במטה ולא אמר היתה עסוקה בטהרות להודיעך שאפי' למי שאמר דיה שעתה אמנם יאמר זה לטהרות לבד אבל לענין משכב ומושב הנה היא מטמאה מעת לעת האות על זה אמרו היא טמאה וכולן טהורות ולא אמרו והמטה טהורה וכן העיקר אצלינו כמו שביארנו בפתיחה ולשון התוספתא הרואה דם מטמאה מעת לעת אוכלין ומשקין ומשכבות ומושבות וכלי חרס המוקף צמיד פתיל ואינה מקולקלת ואינה מטמאה את בועלה ואינה מונה אלא משעה שראתה וירצה באמרו אינה מקולקלת שלא נתקלקלה בוסתה וכן הוא המשפט גם כן מפקידה לפקידה אם תהיינה שתי פקידות בעשרים וארבע שעות כמו שביארנו: 
+
+Mishnah 3
+
+<b>רבי אליעזר אומר ארבע נשים דיין שעתן כו': </b>אלו הד' נשים אינן רואות דם ברוב העתים וכבר פסק הש"ס הלכה כרבי אליעזר: 
+
+Mishnah 4
+
+<b>איזו היא בתולה כל שלא כו': </b>מעוברת משיוודע עוברה מאחר שלשה חדשים מהריונה עד שתגמול את בנה עד שישלם לולד כ"ד חדשים ואם נשלמו כ"ד חדש הנה משפטה כמשפט כל הנשים מעת לעת ומפקידה לפקידה ואם נמשכו בהנקה שנים רבות לא נשמור זה והלכה כדברי חכמים: 
+
+Mishnah 5
+
+<b>איזו היא קטנה שעברו עליה שלשה עונות סמוך לזקנתה כו': </b>עונה הנזכרת כאן היא עונה בינונית והיא שלשים יום וגדר הזקנה הנזכרת פה מעת שיקראו אליה הנשים אמה פלונית ולא תכעוס על זה ולא תקפיד ר' אליעזר אומר כל אשה שעברו עליה שלשה עונות דיין שעתן ואפילו היתה קטנה בשנים רבי יוסי אומר מעוברת ומניקה הן אותן שאם עברו עליהן שלשה עונות דיין שעתן ואע"פ שלא תהיה זקנה ואין הלכה כרבי אליעזר ולא כרבי יוסי: 
+
+Mishnah 6
+
+<b>ובמה אמרו דיה שעתה כו': </b>אמר אבל בשניה מטמאה מעת לעת שב אל כל אחת מהד' נשים המסופרות בתולה ומעוברת ומניקה וזקנה. ואמר ראתה מאונס אם תחרד או תפחד או תקפוץ ממקום גבוה או שתאכל דבר ממגיר הנדות בחוזק זה כולו אונס: 
+
+Mishnah 7
+
+<b>אף על פי שאמרו דיה שעתה כו': </b>הנדה היושבת על דם טוהר לא תצטרך בדיקה תמיד לפי שהדם יורד ממנה ולא תועיל בבדיקה ואחר אמר שהאשה אם שמשה מטתה אשר תצטרך עדים כמו שקדם אם היתה יושבת על דם טוהר או היתה בתולה שדמיה טהורה כי היא לא תצטרך עדים לפי שדם טוהר יגר ממנה ובתולה שדמיה טהורים היא בתולה קטנה שנשאת ועוד יבא הבדל זה במה שאחר זה ויהיה לשון המשנה כן וכל משמשת משמשת בעדים חוץ מן היושבת על דם טוהר ובתולה שדמיה טהורים. ואחר התחיל בהבדל אחר ואמר שכל אשה שתהא עסוקה בטהרות תצטרך שתבדוק עצמה באלה השלשה עתים והם בשחרית ובין השמשות וקודם התשמיש אמנם אם לא תהיה עסוקה בטהרות לא יחוייב אליה שתבדק עצמה קודם שתשמש ביתה לפי שהעיקר אצלינו כל לבעלה לא בעיא בדיקה ואפילו תהיה אשה שלא קבעה לה וסת לא תצטרך בדיקה לפני תשמיש ואין הלכה כרבי יהודה: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כל היד המרבה לבדוק כו': </b>למה שאמר במה שקדם אע"פ שאמרו דיין שעתן צריכה להיות בודקת והודיעך שזה בנשים משובח שיבדקו עצמן תמיד ובאנשים מגונה שישלח ידו אל אמתו אלא בעת הצורך להתקשות וזה מגונה בתורתנו הקדושה בתכלית הגנאי כמו שביארנו בתשיעי מסנהדרין ולזה הניח לפעל הזה בקציצת היד ירמוז אל תיעוב הנאת התאוה אלא בעת ההכרח הנהוג הטבעי ואומר שהסומא לא תבדוק עצמה הוא דבור דחוי אבל תבדוק ותראה לזולתה והוא אמרו סומא אינה משנה. ומי שנטרפה דעתה רוצה לומר החולה אשר נתערבב שכלה מחוזק החולי כמו שיקרה בחלאים החדים. ואחד להתקין את הבית הוא העד שלפני תשמיש וכבר ביארנו במה שקדם שלא יחויב זה אליה אלא מדרך הצניעות: 
+
+Mishnah 2
+
+<b>נמצא על שלה אות יום טמאים כו': </b>בקצת הנסחאות אותיום וענינו תכף וגדר זה כמו שאמרנו הוא שתבדוק עצמה תכף הפרד בעלה ממנה מבלי זמן מוחש ואז אם ימצא על אלה הבגדים דם יהיו טמאים וחייבין חטאת: ואמרו ופטורין מן הקרבן ר"ל מקרבן חטאת אשר ממנו אמרו בפרק הקודם חייבין בקרבן אמנם אשם תלוי הנה יחוייב לכל אחד מהם כפי העקרים הקודמים במסכת כריתות: 
+
+Mishnah 3
+
+<b>איזהו לאחר זמן כרי שתרד מן המטה כו': </b>מטמאה את בועלה זאת המשנה נכפלת בש"ס בלשונות רבים ואמרו תוך זמן וגדר זמן אין מחלוקת בו וזמן נחלקו בו ר' עקיבא וחכמים וחסרו הגדרת הזמן הראשון ולשון המאמר מבלי חסרון איזהו אחר זמן כדי שתושיט ידה לתחח הכר או לתחת הכסת ותטול עד ותבדוק בו וכדי שתרד מן המטה ותדיח את פניה מחלוקת רבי עקיבא וחכמים חכמים אומרים מטמאה מעת לעת ואינה מטמאה את בועלה ורבי עקיבא אומר מטמאה את בועלה. ואמרו מודים חכמים לר' עקיבא ברואה כתם ר"ל אם בא עליה אחר ראיית הכתם וכבר ביארנו בפתיחת זה הסדר שהיות נדה מטמאה מעת לעת למפרע מדרבנן וטומאת כתמים מדרבנן ואולי היה עולה במחשבתנו שכמו שיאמרו חכמים שמעת לעת שבנדה אינה מטמאה את בועלה כן ג"כ ראתה דם ונבעלה אחר זה אינה מטמאה ובא להודיענו שאין הענין כן אבל תטמא: וכונת פניה הוא לשון נקיה וזאת ההשאלה מפורסמת ברוב דבריהם והלכה כחכמים: 
+
+Mishnah 4
+
+<b>כל הנשים בחזקת טהרה כו': </b>בחזקת טהרה לבעליהן ולכן לא יחוייב עליהם שישאלו את פיה אם היא טהורה אם לא אם עזבה טהורה אמנם אם עזבה נדה לא תותר לבעלה עד שישאלוה אם היא טהורה אם לא. ואמנם כוונת הבאים מן הדרך כי אולי יעלה במחשבתנו שאם יהיה בעלה עמה בעיר היא אותה אשר תהיה בחזקת טהרה לפי שהיא תבדוק עצמה להיותה מוכנת למשגל אמנם אם היה בעלה בדרך מרחוק לא תבדוק עצמה וגם לפעמים אילו בדקה עצמה נמצאת טמאה ולכן לא תהיה בחזקת טהרה הנה הודיענו שלא נאמין בה זאת ההאמנה: 
+
+Mishnah 5
+
+<b>משל משלו חכמים באשה כו': </b>חדר הוא חלל הרחם איזה שיהיה מן החללים כי לרחם שני חללים ופרוזדור צואר הרחם ועליו שתי תוספות דומות לשני קרנים אשר על צואר הרחם ואמנם מה הם זה [<small>יעב"ץ:</small> אשכול] הביצים וזאת הצורה התבאר בספר הניתוח ויחובר בקערירות הרחם והוא הנקרא חדר עורק בו ילך דם הנדות ויזול ברחם ויצא על צואר הרחם הנקרא פרוזדור ותתחבר באלה התוס' והביצים והיא הנקרא עליה עורק אחר יזונה כשאר עורקי הגוף ואינו מעבר למותרים ואם ישוסע מזה העורק מעט יזול ג"כ ממנו על צואר הרחם והוא דם טהור לפי שהוא כדם רעיפת הנחירים או דם הטחורין ונתאמת מזה שדם החדר טמא ודם העליה טהור ואם נמצא דם בצואר הרחם והוא הפרוזדור אם יהיה בין המקום אשר בו אלה התוספות ובין חלל הרחם הנה הוא טמא ולא נאמר לך אולי מן העליה ירד לשם זה אמר פה ספקו טמא שחזקתו מן המקור לפי שברוב הענינים לא ימצא שם זולת דם הנדות ולהיות זה ברוב שמוהו חזקה וכן אמרו בשלשה מקומות הלכו חכמים אחר הרוב ועשאום כודאי אחד מהם שזכרנוהו ואם נמצא דם בפרוזדור והוא צואר הרחם בין המקום אשר בו אלה התוספות ובין פה הרחם אשר יטה לחיצוני הגוף הנה יש בזה הבדל גדול וזה שאם נמצא בעליונות ר"ל ממה שיטה אל הראש אם תהיה עומדת והוא הנקרא אצלם גג פרוזדור הנה הוא דם טהור לפי שהוא מעורק ששסע וחזקתו מן העליה ואם נמצא הדם בתחתיתו ר"ל ממה שיטה אל הרגלים והוא קרקע פרוזדור הנה הוא טמא מספק לפי שלפעמים יהיה מן החדר ולפעמים מן העליה והתוס' אשר זכרתי לך המבדילות לצואר הרחם אשר הושם מהם נוטה לתוך הגוף בחזקת טמא ומה שיטה לחוץ עליונו בחזקת טהרה ותחתיתו טמא מספק ואין התוספות בכללם כי יש להם רוחב ואמנם נרצה מהם קצותיהן הם החדרים לפי שראש כל תוספות מהם דומה לפטמת השד ויבוא מחבור אלה הקצות יחבר הביצים דומה לנקב בעליון הפרוזדור והוא אשר יקראוהו לול שבעליה וממנו אמר מן הלול ולפנים ודאי טמא מן הלול ולחוץ ספקו טמא כמו שביארתי לך אמיתתו ומי שהורגל בחכמה הנתוח מעט יתבאר לו כל מה שזכרנו וגם כי יהיה ציור מה שזכרנו קרוב מאד לפי שאנחנו הפלגנו בביאור זה: 
+
+Mishnah 6
+
+<b>חמשה דמים טמאים באשה כו': </b>עיקר מראה הדם אשר יטמאו האדום וכקרן כרכום וכמימי האדמה וכמזוג והרמז על זה באמרו בטומאת אשה בדם דמיה דמיה שתי פעמים אמר והיא גלתה את מקור דמיה ואמרה וטהרה ממקור דמיה: והשחור הוא השחור האמיתי באודם לפי שהאודם אם נראה כדת ישוב מראיהן שחור והוא אמרם האי שחור אדום הוא אלא שלקה ובית שמאי סוברין שמימי תלתן ומימי בשר צלי הוא המראה האדום אלא שהוא חסר הלקות כמו שהאמיתי במראה האדום השחור להיותו אדום הלקוי מפורסם המראה כן ואמר בזה חלוש באודם והוא כמימי תלתן והוא משרת התלתן ומימי בשר צלי ומחלוקת אשר בין בית הלל ותנא קמא שת"ק אומר מי תלתן ומימי בשר צלי אע"פ שהן לא יטמאו בדם נדה תולין עליו את הקדש ר"ל שהאשה אשר תראה כמראה התלתן וכמימי בשר צלי אם נגעה בטהרות לא אוכלין ולא שורפין אלא תולין ובית הלל מטהרין ויתירו לאכול אותם הטהרות ועקביא בן מהללאל אמר שהמראה אשר הוא כקרן כרכום אם ילקה ישוב ירוק ולכן יטמא הירוק אצלו ות"ק אמר תולין עליו וחכמים החולקין על עקביא האומר טהור אמרו שאין תולין אלא מטהרין ורבי מאיר אומר שדם הירוק אע"פ שלא נחשב דם לענין טומאת דמים הנה נחשבהו דם להיות מכלל ז' משקין ויכשיר את הזרעים ורבי יוסי אמר שהוא לא יטמא ולא יכשיר ורבי יוסי הוא תנא קמא המדבר בזאת המשנה ופירוש קרן כרכום הזך שבכרכום נגזר מן קרן עור פניו והכרכום הוא גידים כרכומיות יכירו אותו הרופאים ויעשו ממנו מרקחות ומי משרת מראה הדם הנוזל והלכה כת"ק לבדו בכל אלה המאמרים: 
+
+Mishnah 7
+
+<b>איזהו האדום כדם המכה כו': </b>לקח מאמר בש"ס כדם המכה הנזכרת פה שהוא דם ההקזה: וחרת הדיו היבש וכן ביאר בש"ס. ודיהה יותר חלוש השחרות ופחות מבריק והוא שיהיה כמראה הזיתים השחורים או כמראה הזפת או כמראה העורבין הנה הוא טהור וכן שאר חמשה המראות אם יהיה מראה מהם יותר חזק מן המראה הנגדר פה הנה הוא טמא ואם היה יותר חלוש ממנו הנה הוא טהור זולת המראה אשר גדרנוהו במזוג כי הוא אם היה יותר חזק ממנו או יותר חלוש טהור ואמנם זכר דיהה מהן במראה השחור לבדו בסבת מה שזכרנוהו מן השחור אמנם יהא טמא לפי שהוא אדום לקוי והיה עולה במחשבתינו שחור אע"פ שהיה יותר חלש השחרות מן הדין יהיה טמא לפי שהוא קרוב אל האדום והודיענו שאין הענין כך. ואמר כברור שיש בו שיקח מן העורקין האמצעיים והוא רטוב ויוקש עליו: ובקעת בית כרם מקום בארץ כנען עפרו אדום ישפך עליו מים ויוקש כמראהו ובתוספתא אמרו מביא אדמה מבקעת בית כרם ומציף עליה מים משערין אותן עכורין ואין משערין אותן צלולין ושם נאמר שאין שעור למים ולעפר: ויין השרוני יין גפנות הנטועות בשרון ארץ כנען. ודע שאין ראית דם בזמנינו זה אבל כל דם שתראה האשה טמא וכן לא נבחין לו מקום אבל בין שימצא הדם מן הלול ולפנים בין מן הלול ולחוץ הכל טמא זה כלו להחמיר: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>חתיכה אם יש עמה כו': </b>סבת מחלוקת רבי יהודה ותנא קמא שרבי יהודה אומר שאי אפשר לפתיחת הקבר בלא דם מעת שיצא מהרחם דבר אי אפשר מבלי שיצא דם בהכרח ולמיעוט שיעורו לא יתראה ות"ק אמר אפשר לפתיחת הקבר בלא דם ולכן הפילה חתיכה איזה מראה שתהיה ולא יהיה עמה דם הנה היא טהורה ואפילו שסענו אותה חתיכה ומצאנו בה דם אינה טמאה לפי שהוא דם חתיכה לא דם נדה אם הפילה חתיכה ושסעוה ונמצא בה עצם הנה היא טמאה לידה ואין הלכה כר' יהודה: 
+
+Mishnah 2
+
+<b>המפלת כמין קליפה כמין שערה כו': </b>אם תצא ממנה זאת הקליפה אפשר שהם מדם הנדות שנתקרש בחום נתחדש שם ויהי אפשר שהן קליפות שחין ולכך צוה שישרו במים וביאר הש"ס שיהיו המים פושרין ויעמדו בה כ"ד שעות: ואמרו אם יש עמהם דם טמאה ואם לאו טהורה היא סברת חכמים החולקים על רבי יהודה כמו שקדם: וכבר נתבאר בש"ס שאם ילדה מה שגופו גוף בהמה או חיה וצורת פניו צורת אדם הנה לא יחלוק אחד שהוא ולד ואמו טמאה לידה כמו כל יולדת ואם היתה צורת פניו צורת פני בהמה או חיה ושאר גופו גוף אדם הנה אין חולק ג"כ שהוא אינו ולד ואמנם מחלוקת רבי מאיר וחכמים במי שתהיה צורת פניו מסופקת קצתה נוטה לצורת פני אדם וקצתה דמות פני בהמה או חיה רבי מאיר אומר אינו ולד עד שתהיה כל פניו פני אדם וחכ"א מאחר שתהיה מפניו קצת תואר בני אדם הרי זה ולד והוא כוונת אמרם כל שאין בו מצורת האדם אינו ולד אע"פ שהיה נראה מזאת המשנה שרבי מאיר הוא מחמיר וחכמים המקילים אך אמנם נתבאר מסברתם בתוספתא (פ"ד) ומה שזכרתי לך. ולא יסופק בשכלך שהוא נמנע מצד הטבע שילד אדם כל מה שזכרתי פה אבל זה אפשר וכבר העידו יותר מזה וכתבו הפלוסופים מה שהוא זר יותר מכל אלה הענינים הטבעיים כלם הולכין על הרוב ויפול בהם הזרות והפליאה והלכה כחכמים: 
+
+Mishnah 3
+
+<b>המפלת שפיר מלא מים כו': </b>כבר ביארנו פעמים רבות ששפיר כולו מבשר. וגנונים הוא מין התולעת כאילו הוא בשר חתוך בתבנית התולעת ומרוקם הוא שיתבאר בו צורת האדם אם יבדוק כפי מה שאפשר. ואמרו אינה חוששת לולד וכן לא תטמא משום נדה ואע"פ שהוא מלא דם כמו שהתבאר בתחילת הפרק: וכוונת תשב לזכר ולנקבה כפי מה שאספר לך וזה שהיא תשאר טמאה י"ד יום כמו יולדת נקבה ואחר זה תטהר ומותרת לבעלה ואם ראתה דם אחר מ' יום לא נחשבהו דם טהור כמו יולדת נקבה אשר כל דם שתראה אחר המ' טמא כמו יולדת זכר אמנם לחומרא מכל צד שמוה כיולדת נקבה לאסרה על בעלה י"ד יום ושמוה כיולדת זכר לבלתי יהיה דם טהור (זולת) אחר השלמת מ' יום ושמור הענין ולא נצטרך שנשיבהו בכל מקום וזה הולך על העיקר שספיקא דאורייתא לחומרא: 
+
+Mishnah 4
+
+<b>המפלת סנדל או שליא כו': </b>סנדל צורת לשון שור מבשר וידמה כסנדל ולכן נקרא סנדל והוא מתהוה עם העובר בקרום אחד ממותרי הנדות הנוספים על בנין העובר ושליא הוא הקרום אשר יהיה מזרע האיש ובתוכו הוא העובר ורבי שמעון אומר שכבר נמוק העובר קודם צאת השליא ואין הלכה כרבי שמעון: 
+
+Mishnah 5
+
+<b>המפלת טומטום ואנדרוגינוס כו': </b>ידוע הוא שהטומטום והאנדרוגינוס ספק לא ידענו אם הם זכר או נקבה ולכן תשב לזכר ולנקבה וכן אם ילדה תאומים אחד מהם זכר ודאי והאחד טומטום או אנדרוגינוס הנה הוא ג"כ ספק ולא נקבל הוראה באחד אשר הוא זכר ודאי ונאמר מאחר שזה זכר (כן) גם זה כן הטומטום או האנדרוגינוס זכר לפי שהיולדת תאומים הנה לפעמים תלד שני זכרים ולפעמים זכר ונקבה ואם ילדה נקבה ודאית וטומטום תשב לנקבה בלבד על איזה פנים שיהא הטומטום או האנדרוגינוס נקבה היא כאילו ילדה שתי נקבות ואם ילדה זכר הנה ילדה עמו נקבה ודאית יש לה דם טוהר מפני הנקבה עד מלאת פ' יום. ואמרו מחותך או מסורס לשונו או שלם מסורס וכוונה זה שאם נחתכו אבריו בתוך הגוף ויצאו אבריו בלי סדר שיצא היד ואחר הרגל ואחר הזרוע וזה מסורס או יצא כפי הסדר וזה מחותך הנה לא יהיה בו תורת יולדת עד שיצא רובו וראשו כרובו ולכן אם יצא הראש מזה המחותך הרי זו כילוד. ופדחתו מצחו: 
+
+Mishnah 6
+
+<b>המפלת ואין ידוע מה הוא כו': </b>לשון זה המאמר על צד הביאור הוא כן המפלת ואין ידוע אם וולד היה מה שהפילה או לא היה ולד תשב לזכר ולנקבה ולנדה ותאר זה שהיא תשאר שבעת ימים בנדתה כדין כל נדה או יולדת זכר ולא תותר לבעלה עד מלאת לה י"ד יום כדין יולדת נקבה ואם ראתה אחר י"ד יום לא יהיה דם טהור אבל דם טמא כמו אילו לא היתה יולדת אלא נדה לבד ויהיה כל דם שתראה באותם הפ' ימים דם טמא אם דם נדה ואם דם זיבה כפי זמן ראייתה כפי מה שהתבאר וזהו כוונת תשב לנדה שלא יהיה לה דם טוהר כלל ובמלאת המ' יום תטבול כאילו יולדת זכר ולא תגע בקדשים כל זה הזמן כמו היולדת ואע"פ שלא ראתה דם ובמלאת פ' תטבול ותביא קרבן יולדת ואז תטהר לאכול בקדשים ואמנם טבלה ביום מ' להיות טבילה בזמנה אם היתה יולדת זכר וזהו כוונת תשב לזכר ולנקבה ולנדה בעת מה שזכר ושמור זה הענין: 
+
+Mishnah 7
+
+<b>המפלת יום ארבעים כו': </b>אמר שאם הפילה יום מ' מעת בעילה אינה חוששת לולד לפי שלא נגמר צורת העובר בזה הזמן אמנם אם הפילה יום מ"א אשר הוא זמן אפשר שיגמור בו צורת העובר והפילה ולא ידעה אם ולד הפילה אם לאו תשב לזכר ולנקבה ולנדה ורבי ישמעאל אומר שזאת המפלת למ"א יום אי אפשר שיהיה מה שהפילה נקבה לפי שתבנית הנקבה לא תשלם ותגמר עד שיהיו לה פ' יום ולכן תשב לזכר ולנדה לבד אמנם אם הפילה ליום פ"א מעת בעילתה אז תשב לזכר ולנקבה ולנדה אם לא ידעה מה הפילה אם הוא דם או עובר ואין הלכה כר' ישמעאל: 
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בנות כותים נדות מעריסתן כו': </b>כבר בארנו פעמים רבות שכל מה שבא במשנה מהדינים המיוחדים בבנות כותים היא משנה ראשונה ואמנם היום הזה הם כעובדי כוכבים לכל דבריהם וידוע הוא שהם מקבלים התורה כפי פשוטה ולזה אמרו שהנקבה לא תהיה נדה עד שתבגר לאמרו אשה והקבלה אצלינו שהאשה תטמא בנדה בת יום אחד כמו שיתבאר ולזה הן נדות מעריסתן ועריסה הוא הכלי אשר יבדלו בו הקטנים הנקראין בערב מה"ר וכבר בארנו מראשון מכלים (מ"ג) שכוונת באורו כבועל נדה שמטמא משכב תחתון כעליון ויהיה תחתונו של בועל כעליונו של זב אשר לא יטמא אדם וכלים כמו שבארנו שם וזה אשר פסק על כל כותי שהוא בועל נדה בתנאי שיהיה נשוא כי הנשים יושבות על כל דם וביאר הש"ס שכוונת זה המאמר שהן יושבות בין הדם הטהור והטמא ויטהרו הכל וכבר התבאר ברביעי מטהרות (מ"ה) שהתרומה נשרפת על ספק ואמרו מפני מה אין שורפין עליהן את התרומה מפני שטומאתה ספק ביאר זה בהש"ס והעמידוהו בכותי ערום שטבל בפנינו ודרס על בגדי חבר שאם נגעה התרומה באלה בגדים לא תשרף לפי שהם תרתי ספיקות הספק הראשון אם בעל אשתו בקרוב אם לא ואם תמצא לומר בקרוב ספק שהיא יושבת על דם טמא או על דם טהור והעיקר אצלינו על ספק ספיקא לא שרפינן את התרומה ואמנם התנינו בו שיהיה טובל בפנינו ודורס על הכלים והוא ערום לפי ששורפין את התרומה על טומאת עם הארץ לפי שהם מדרס כמו שבארנו בחגיגה ובטהרות ואילו לא יטבול בפנינו יחוייב שתשרף תרומה על מגעו דלא יהא אלא עם הארץ: 
+
+Mishnah 2
+
+<b>בנות הצדוקין בזמן שנהגו ללכת כו': </b>רבי יוסי סובר שסתם צדוקית כישראלית ותנא קמא אומר סתמן ככותיות ואין הלכה כרבי יוסי: 
+
+Mishnah 3
+
+<b>דם נכרית ודם טהרה של מצורעת כו': </b>כבר בארנו בפתיחת זה הספר שהעובדי כוכבים לא יטמאו בשום פנים מאופני הטומאה מן התורה ומדרבנן גזרו עליהן שיהיו כזבין לכל דבריהן שהן זבין מדרבנן: בית שמאי מטהרין דם העובדת כוכבים בדין תורה וישימו הגזירה כרוקה וכמימי רגליה אשר הם נמצאים תמיד ועשו זה להודיע שטומאתן מדרבנן ולזה דמן טהור ובית הלל אומרים שאם שמנו דמה ר"ל דם נדותה כרוקה ומימי רגליה נודע שהכל מדרבנן. וכוונת כרוקה שיטמא לח ולא יטמא יבש ואין דם נדה האמתי אבל יטמא לח ויבש כמו שיתבאר בששי מזאת המסכתא דם טהרה של מצורעת הוא הדם אשר תראהו האשה היולדת אחר שבעה לזכר וי"ד לנקבה אם תהיה מצורעת וסבת מחלוקת ב"ש וב"ה בדם טהרה של מצורעת יאריך ביאורן וזה יותר דומה בעיון הש"ס מלזכור זה בחיבורינו: ודם יולדת שלא טבלה הוא הדם שתראה אחר ז' לזכר ואחר י"ד לנקבה אם לא טבלה ליל שמיני או ליל ט"ו לפי שהיא אילו טבלה היה דם טהור כמו שבא בפסוק שקראה דמי טהרה ואם לא טבלה אמר ב"ה שלא תפרד מטומאת נדה בשום פנים לכן תטמא לח ויבש כדם נדה ובית שמאי אומרים אמנם תועלת הטבילה להתירה לבעלה ומעת שנשלם זמן הנדה נתפרקה מן הנדות ואפילו לא תטבול ולא תהיה דם נדה אבל יהיה דינו כדין רוק נדה ומימי רגליה אשר מטמאין לחין ואין מטמאין יבשין ודע שאם ילדה והיא זבה ר"ל ששבה זבה ואז תלד וזאת היא הנקראת יולדות בזוב והשלימה ז' לזכר וי"ד לנקבה וספרה ז' נקיים אחר זה כדין כל זבה ואחר ראתה דם אחר זה והיא לא תטהר ליל ח' מהימים הנקיים הנה ב"ש וב"ה נשארים בה על מחלוקתם ב"ש אומרים שנשלמו ז' נקיים ואע"ג שלא טבלה נבדלת מן הזיבה וב"ה אומרים שלא תפרד אם לא טבלה ואמנם הסכימו ביולדת בזוב שלא ספרה ז' נקיים ולא טבלה וכן התבאר בהש"ס: 
+
+Mishnah 4
+
+<b>המקשה נדה קשתה שלשה ימים כו': </b>תצטרך זאת ההלכה אל העיקרים כבר נתבאר קצתם פעמים רבות אך אבארם כולם פה וזה שאשה אם ראתה דם ג' ימים רצופים בלא עת נדתה הנה היא תהיה זבה והוא אמרו יתברך ואשה כי תזוב זוב דמה ימים רבים בלא עת נדתה ואמרו מיעוט ימים שנים רבים שלשה אמנם אם ראתה האשה דם בעת נדתה בין שתראה יום אחד או ז' כולם הנה היא נדה לבד ולא תהיה טמאה זולת (אורך) [<small>יעב"ץ:</small> אותן] השבעה והוא אמרו יתברך ז' ימים תהיה בנדתה ובליל השמיני תטבול ותותר לבעלה ותטהר ואמר יתברך או כי תזוב על נדתה הוא שתחבר הזיבה בנדות ולא תהיה ביניהם טהרה כגון שהתחיל הזיבה ביום השמיני מתחלת הנדות וימשוך ג' ימים וזהו אשר יקראוהו סמוך לנדתה ובאה הקבלה שפחות זמן שתהיה בין ווסת לווסת י"א יום והוא אמרו בכל מקום י"א יום שבין נדה לנדה הלכה למשה מסיני ואם השלימה האשה ז' ימי נדה וראתה בי"א יום אשר אחריהן ג' ימים רצופים והיתה זבה ומן העיקר אצלינו ג"כ שאם ראתה דם ג' ימים או יותר רצופים מחמת ולד הנה היא טהורה ואע"פ שראתה באלה הי"א יום וכן בא הקבלה בזה מחמת עצמה ולא מחמת ולד: ומקשה היא היולדת אם אחזה החבלים והזלת הדם ויש מן הנשים שיתחיל הקושי קודם הלידה ימים רבים ומהם מי שיאחזם שעות לבד קודם הלידה: וביאור שפתה מנוחה ושלום מאלה המקרים: ואמר בזאת המשנה שההרה אם אחזוה צירים ויגר דמה תהיה נדה מפני זה הדם ובתנאי שיהיה הגרת זה הדם בעת נדתה ר"ל בעת המורגל אצלה שתהיה נדה בו אמנם אם היה הגרת זה הדם אשר הוא מחמת קושי בלא עת נדתה הנה היא טהורה וכן התבאר בהש"ס ואם התמיד הגרת דמה שלשה ימים רצופין ויהיה זה בלא עת נדתה כמו שזכרנו ר"ל באמצע הי"א יום ואחר נסתלק ממנה הקושי כ"ד שעות תהיה נדה לפי שבהסתלקות הקושי ידענו שזה הדם אשר ירד ממנה הוא דם נדה שאינו מחמת ולד לפי שאילו היה מחמת ולד לא נסתלקו ממנה החבלים עד שתלד ואם שבו אליה הצירים והחבלים אחר כ"ד שעות ותלד הרי זו כיולדת בזוב ור' יהושע אומר עד שיסתלקו ממנה החבלים. לילה ויום כליל שבת ויומו ר"ל שיקדם הלילה ליום שאם נסתלקו ממנה החבלים בתחלת השעה מן היום האחד על דרך משל אצל רבי אליעזר אם תעמוד בריאה עד תחלת שעה ראשונה מן היום תשוב זבה ואצל רבי יהושע עד שתתמיד בריאותה עד תחלת ליל ג' ואז תשוב זבה: ואמרו ששפתה מן הצער ולא מן הדם כונתו היא אע"פ ששפתה מן הצער לבד ונשאר הדם ילקה שהיא זבה (ואחר) ולא נאמר מעת שנשאר הדם היורד עד עת הלידה זה הדם כולו מחמת ולד הוא וזה אשר לא תרגיש בציריה ושפתה מן הצער אמנם הוא לחולשת הכח ולא תהיה זבה הודיענו שאין הענין כך אבל מעת שנסתלקו החבלים הזמן הנזכר ידענו שזה הדם הקודם מחמת עצמה ולא מחמת ולד אמנם אם ראתה ג' ימים בתוך י"א יום כמו שזכרנו ואחר שנסתלקו החבלים ונפסק הדם הזמן הנזכר והוא מעת לעת לרבי אליעזר (אומר) ולילה ויום לרבי יהושע אל זה רמז מפני שהיא זבה והוא מבואר לא יצטרך דבור וכך אם קשתה ב' ימים וביום הג' שפתה מן הצער מעת לעת ונסתלקו הצירים ונשאר הדם שזבה בזה היום מהמנוחה מהצירים הנה היא ג"כ זבה ואע"פ שהדם נתחבר שתיתתו עד הלידה והלכה כרבי אליעזר: 
+
+Mishnah 5
+
+<b>כמה הוא קישוייה ר' מאיר אומר כו': </b>אמרו כמה הוא קישויה ירצה בו ואם יתמיד הגרת הדם והחבלים זמן ארוך והגיע זה עד הלידה כמה זה הזמן אשר אם יתמיד בו הגרת הדם עם החבלים יחשב זה מחמת ולד ולא תהיה נדה אחר שהשיגו הכאבים הלידה ולא שפתה א"ר יוסי שרוב מה שיהיה שניחסהו אל הלידה י"ד יום קודם הלידה אמנם אם אחזה הגרת דם והחבלים קודם הלידה בב' יום על דרך משל ונשארו הכאבים כל השני ימים ולא שפתה כלל הנה היא זבה והיא יולדת בזוב לפי שכל מה שראתה מן הדם כל הששה ימים אשר לפני שתי שבתות הסמוכין ללידה אינו מחמת ולד והלכה כר' שמעון: 
+
+Mishnah 6
+
+<b>המקשה בתוך שמונים לנקבה כו': </b>כבר ידעת שיולדת נקבה מותרת לבעלה אחר י"ד יום ואפשר שתהר ותפיל באמצע פ' יום. מקום שהחמיר בדם השופי הוא י"א יום שבין נדה לנדה אשר קדם ביאורו לפי שהיא אם ראתה בהם דם נדה שלא מחמת ולד ג' ימים תהיה זבה ואם ראתה בהם דם הקושי תהיה טהורה כפי מה שקדם ביאורו. מקום שהקל בדם השופי הוא ששים יום וששה ימים של נקבה אשר כל דם שתראה בהם טהור אע"פ שהוא מחמת עצמה אינו דין שנקל בדם הקושי ויהיה ג"כ טהור וכבר בארנו שדם השופי הוא אשר ירד מבלי ציר וחבל ודם הקושי הוא אותו אשר ירד עם צירים וחבלים א"ר אליעזר דיו לבא מן הדין להיות כנדון כמו שהמקשה בזולת ימי טוהר נדה ודם נדה יחשב זה דם הקושי ג"כ מקשה בתוך ימי טוהר וכבר בארנו בשני מבבא קמא שאין אחד חולק בזה העיקר אשר הוא דיו לבא מן הדין להיות כנדון אך תאמר רבי אליעזר שהמקשה נדה אינה בכלל עליו לפי שכבר בארנו במה שקדם שהמקשה בעת נדתה לבד הוא אשר תהיה נדה אמנם אם קשתה בתוך י"א יום הנה היא טהורה ואפי' טומאת נדה אין עליה ולכן תהיה ג"כ טהורה ודמיה טהורין אם קשתה בימי טהרה של נקבה ויהיה הבא מן הדין כנדון לפי שסברת רבי אליעזר שאמר היא נדה אם קשתה בתוך י"א יום יחוייב שתהא טמאה טומאת נדה אם קשתה בתוך פ' יום של נקבה כמו שזכר פה ואין הלכה כר' אליעזר: 
+
+Mishnah 7
+
+<b>כל אחד עשר יום בחזקת טהרה כו': </b>אלו הי"א יום הם אותם אשר בין נדה לנדה אשר הם הלכה למשה מסיני כמו שזכרנו ואמרנו שהיא בהן בחזקת טהרה כוונתם שהיא אינה קובעת וסת באלה הי"א יום בשום פנים לפי שהוא הזמן היותר קצר שיהיה בין נדה לנדה אמנם אחר י"א הנה אפשר שתקבע לה וסת ולכן יחוייב (אלה) [<small>ד"נ</small> אליה] שתבדוק את עצמה תמיד אחר הי"א יום אע"פ שזה בזולת עתה הידוע כמו שאמרנו במה שקדם אע"פ שאמרו דיין שעתן צריכה להיות בודקת ואם ישבה ולא בדקה אחר הי"א יום בין שהיא בטלה הבדיקה באונס או בשגגה או בזדון הנה היא טהורה ואם הגיע שעת ווסתה ולא בדקה ואחר זה בדקה ואפי' מצאה עצמה טהורה הנה היא טמאה ובחזקת נדה מאשר לא בדקה עצמה בשעת ווסתה וכבר ידעת שהזב והזבה סופרים שבעת ימי נקיים ואחר יטהרו ואלו שבעת ימים הם אותם אשר יקראו ימי הזב והזבה וכבר בארנו שהאשה לא תהיה זבה ותצטרך ספירת ז' ימים נקיים עד שתראה דם ג' ימים רצופין בלא עת נדתה והיא אשר תקרא זבה גדולה ואם ראתה דם בלא עת נדתה בתחלת היום היא בזה היום טמאה ותשאר שומרת ליום השני ואם לא תראה דם ביום ב' תטבול ותותר לבעלה ותטהר ואם ראתה דם ביום הב' ג"כ תשמור ביום הג' ואם נשלמה (פירוש מגזרת שלם) ולא תראה דם תטהר ומותרת לבעלה ואם ראתה דם בזה היום הג' תהיה זבה גדולה ותצטרך ספירת שבעת ימים והיא באלה הימים תקרא שומרת יום כנגד יום ותקרא ג"כ זבה קטנה וכבר בארנו פעמים רבות שזאת השומרת יום כנגד יום אסורה לבעלה ומטמאה משכב ומושב כזכה אלא שהיא לא תצטרך ספירת ז' כזבה גדולה ולא קרבן. ואמר שהזב והזבה אם לא בדקו עצמם בכל יום מאלו ז' ימים אע"פ שבדקו אחריהם ונמצאו טהורין וכן שומרת יום כנגד יום אם לא בדקה עצמה ביום השני אם היתה רואה בראשון לבד או לא בדקה בג' אם היתה רואה גם כן בב' אע"פ שבדקה עצמה אחר זה ונמצאת טהורה הנה הם בחזקת טומאתן לפי שכבר הוחזקו לטומאה ולא יצאתה ממנה אלא. בהתאמתות ואין הלכה כרבי מאיר: 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>יוצא דופן אין יושבין עליו ימי טומאה כו': </b>חכמים אומרים אשה כי תזריע וילדה זכר עד שילדה ממקום שמזרעת רבי שמעון אומר שאמרו תלד לרבות יוצא דופן והוא שישוסע חלצי האשה אם תקשה עליה הלידה ויצא העובר משם: ובית החיצון כנוי מן המקום אשר הוא יוצא מצואר הרחם והוא המקום שיכנס בו האמה בעת המשגל אם יצא דם מן המקום אשר יגע ראש האמה הנה היא טמאה ואע"פ שהדם לא יפלוט ולא יצא חוץ לגוף והוא אמרם בגדר בית החיצון מקום שהשמש דש ובא בזב כי יהיה זב מבשרו עד שתצא טומאתו מבשרו ובא בבעל קרי ואיש אשר תצא ממנו שכבת זרע עד שתפרד מגופו ואז יטמאנו והלכה כר' שמעון: 
+
+Mishnah 2
+
+<b>היה אוכל בתרומה והרגיש שנזדעזעו אבריו כו': </b>התירו לו פה לאחוז באמה לפי שהוא כבר הזריע ולא יוסיף בזה הרהור ואמרו ומטמאין בכל שהוא רומז אל שכבת זרע ואל הזוב לפי שזב ובעל קרי אם ראו איזה שיעור שיהיה נטמאו אמנם מי שיגע בשכבת זרע עד שיגיע בכעדשה אז יטמא כמו שבארנו: 
+
+Mishnah 3
+
+<b>תינוקת בת יום אחד מטמאה כו': </b>אם תהיה בת יום אחד ותשוב נדה אם יצא ממנה דם ביום הלידה ואפשר שתהיה בת עשרה ימים זבה כגון שתראה שלשה ימים רצופים אחר שבעת ימים מנדה לפי שהיא כל שבעת ימי ראיותה לא תהיה בה זבה כפי מה שבארנו ושלא תהיה הזבה זבה אלא בלא עת נדתה ואלה המשפטים כלם קבלה ואין מופת עליהם זולת סמכים: ואמרו ופוטר מן היבום לפי שהיא אם תשלים שלשים יום כפי מה שיתבאר ביבמות הנה נפטרה אמו מן החליצה ומן היבום אמנם אם מת בתוך שלשים יום הנה היא חולצת ולא מתיבמת וכבר נתאמת שאפילו מיום אחד פוטר אמו מן היבום ואמרו ופוסל מן התרומה אינו רוצה בו שתהיה כהנת שיש לה בן מישראל בן יום אחד הנה היא אסורה בעבורו לאכול בתרומה לפי שכבר התבאר ביבמות שהעובר פוסל וכ"ש בן יום אחד ואמנם ירצה בו שהוא פוסל עבדי אביו מלאכול בתרומה המשל בזה כגון שיהיה לכהן שתי נשים אחת מהן כשרה לכהונה ויש לה ממנה בנים והשניה פסולה לכהונה ויש לה ממנה בן יום אחד והוא חלל ומת זה הכהן ויש לו עבדים ונתערב זה החלל עם אחיו הכשרים ולכן נפסלו הבגדים מלאכול בתרומה מפני חלקו של חלל אשר אינו מאכיל זה להיותו בן יום אחד אמנם אם היה עובר היה מותר לעבדים שיאכלו מפני הבנים הכשרים עד שיולד זה החלל לפי שהעיקר אצלינו שאין קנין לעובר. ואמרו ונוחל ומנחיל ר"ל נוחל מן האם ומנחיל לאחים מן האב משל בזה שאם תמות אמו ביום לידתה הנה הוא ירש נכסיה ואם ימות הוא אחר זה ביום הולדו הנה ירשוהו אחיו מאביו ותסוב נחלה מזה הקטן לאחיו מאביו ביום אחד: ואמרו כחתן שלם ר"ל שיחוייב להתאבל עליו ובתנאי שיהיה אצלם התאמתות שנולד לתשעה חדשים שלמים אמנם אם לא יתאמת לאביו ולאמו זה הנה לא יחוייבו להתאבל עליו עד שישלמו לו שלשים יום לפי שהעיקר אצלינו כל שלא שהה שלשים יום באדם הרי זה נפל אם כלו חדשיו כמו שבארנו אפילו מת ביום שלשים עצמו אינו מחוייב להתאבל עליו: 
+
+Mishnah 4
+
+<b>בת שלש שנים ויום אחד מתקדשת כו': </b>זה כולו מבואר לפי שהעיקר אשר יכלול זה הוא אמרנו בת שלש שנים ויום אחד ביאתה ביאה וזה הדבר הלכה למשה מסיני ופחותה משלש שנים ויום אחד אין ביאתה ביאה וכבר נכפל זה במקומות רבים וכוונה כנותן האצבע בעין אשר תדמע רגע ואחר ישוב לעניינו כן אם נבעלה היא פחותה מאלה השנים תשוב בתולה כאילו לא נבעלה כלל: 
+
+Mishnah 5
+
+<b>בן תשע שנים ויום אחד כו': </b>זה העיקר כולו גם כן אמרו בן תשע שנים ויום אחד ביאתו ביאה ואמרו עד שיגדיל ר"ל עד שיגדיל ויבעול אחר שהביא שתי שערות ואז יתן גט ויפטור ואמנם לא בא עליה משהגדיל הנה היא תצטרך גט וחליצה כפי מה שבארנו בעשירי מיבמות ואם בעל נדה יהיה כבועל נדה ויטמא משכב התחתון כעליון כמו שבארנו בראש כלים ופוסל מן התרומה אם היה זה פסול לכהונה ובעל כהנת הנה הוא ישיבה חללה ותפסל מלאכול בתרומה ואם היה כהן בן תשע שנים ויום אחד ונשא ישראלית אינו מאכיל אותה לפי שאין קנינו קנין גמור כמו שזכרנו בשביעי מיבמות ואם רבע את הבהמה פסלה מעל גבי המזבח כמו שהתבאר בששי מתמורה וכל העריות מתות על ידו והוא פטור כמו שהתבאר בשני מכריתות וכבר בארנו זה תכלית הביאור בז' מסנהדרין: 
+
+Mishnah 6
+
+<b>בת אחת עשרה שנה ויום וכו': </b>זה אשר אמרנו בת י"ב שנים ויום אחד ובן י"ג שנה ויום אחד נדריהן קיימין ואפי' אמרו אין אנו יודעין. בתנאי הבאת שתי שערות למטה בגוף כמו שבארנו במקומות ביבמות וכתובות ואז לוקין על המראתן אם מרו אמנם אם לא יביאו שתי שערות עדיין קטנים הם וכוונת נבדקים שישאלום אם הם יודעים כוונת הנדרים ולמי הם ואם לא יאמרו נבדקים כל י"ב וכן כל י"ג לתינוק לפי שכבר נאמר ששלשים יום בשנה חשובין שנה היה עולה במחשבתינו של בעל זה המאמר אם ישאלום שלשים יום ומצאם שלא יבינו נסתלקה חקירתם אמר אין הענין כן אבל לדברי הכל בודקין כל שנת י"ב חדש לנקבה וי"ג לזכר וכל עוד שנמצאום יודע נדריו קיימין ואע"פ שהם קטנים וזה היא עונת נדרים הרמוז אליה בכל מקום ושני הנקבה לעונת נדרים פחות משני הזכר להיות חייהן קצרים מחיי האיש ברוב: 
+
+Mishnah 7
+
+<b>משל משלו חכמים באשה כו': </b>פגה הוא הפרי הפג בוחל הוא הפירות אשר הקריבו להתבשל וצמל שם פירות נתמלא בשולם והוא מלה מורכבת מן ויצאה מלאה וכבר בארנו גדר הקטנות והנערות והבגרות בשלישי מכתובות: 
+
+Mishnah 8
+
+<b>איזו היא סימניה רבי יוסי הגלילי אומר משיעלה הקמט כו': </b>איזו היא סימניה ר"ל איזה האות הוא אות הבגרות ואלה הסימנים הם הסימנים אשר נתנו חכמים מלמעלה והם אשר יורו על הסימנים שלמטה וזה שאנחנו כבר בארנו פעמים רבות שאם הביאה שתי שערות אחר י"ב שנה ויום אחד הנה היא תקרא נערה ומן ששה חדשים אחר הבאת ב' שערות תהיה בוגרת ואין לאביה רשות בה והנה אצלינו הסימנים אשר נקבל מהן מופת על הבגרות אם הם כמו סימנים של מטה ואמרו פה תחת הדד ר"ל במקום הדד וגדרו זה כשתשיב ידיה אל אחוריה ומשתשחיר את הפיטומות ועד שישחיר ראש השד של העוקץ ר"ל על קצת השד והלכה כדברי כולן להחמיר ולכן כל עוד שיתראה אחד מאלה הסימנים ולא יתראה האחר נשימה כבוגרת להחמיר ולא להקל ואם קדשה עצמה בפני אביה צריכה גט כבוגרת ואם קדשה אביה ג"כ צריכה גט כנערה אע"פ שלא יתראו בה סימני בגרות וכן כל מי שיתראה אחד מאלה הסימנים שאביה מפר נדריה לחומרא ולא תנשא לכהן גדול: 
+
+Mishnah 9
+
+<b>בת עשרים שנה שלא הביאה כו': </b>אמר והיא איילונית ולא אמר הרי זו איילונית הרי מהשלמת התנאי שתהיה בת עשרים שלא הביאה שתי שערות ויתראה בה סימני האיילונית ואז נדון עליה בדין האיילונית וכן הבן עשרים שלא הביא שתי שערות עד שיתראו בו סימני סריס ואז יהיה סריס חמה וכבר בארנו סימני איילונית בראשון מיבמות וסימני סריס חמה בעשירי מיבמות אמנם אם לא יתראו סימני איילונית וסימני סריס ולא הביאו שתי שערות הנה כמלאת לכל אחד מהם ל"ה שנה ואז יהיה סריס או איילונית כמו שבארנו במקומות רבים מיבמות ואין הלכה כרבי אליעזר ודע שאלו העשרים שנה לא נצטרך שיהיו מיום ליום וכן לא אמר בהן עשרים שנה ויום אחד ולזה אם לא הביאו שתי שערות ונראו סימני סריס וסימני איילונית והם בני עשרים שנה פחות שלשים יום הנה נדון בהם כאילו הם עשרים שלמות ויהיה סריס או איילונית: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>בא סימן התחתון עד שלא בא העליון כו': </b>עד שלא בא התחתון אמרו אע"פ שאי אפשר הוא סברת חכמים אמנם לרבי מאיר אפשר שיבא העליון ולא יבא התחתון ולכן לא חולצת לפי שהסמיכה היא על הסימן התחתון וכבר ידעת שהאשה לא תחלוץ עד שתביא ב' שערות ומותר היבום בקטנה זולת לרבי מאיר שהוא מקיש אשה לאיש ולא יהיה אצלו יבום כשר אלא לגדולה ולכן אמר פה לא חולצת ולא מתייבמת ואל החכמים האומרים שלא יתראה סימן העליון אלא אחר שנראה הסימן התחתון ואפילו בדקנו ולא מצאנו נאמר הנה נפל וסימן התחתון הוא הבאת ב' שערות וסימן העליון סימני השדים אשר קדמו וכבר התבאר לך שלדברי הכל על סימן תחתון סמכינן ולזה אמרו כיון שבא תחתון שוב אין משגיחין על העליון ומבואר שאין אצלינו סימן עליון אלא באשה לבד כי אין לאיש סימן עליון ואין הלכה כרבי מאיר: 
+
+Mishnah 2
+
+<b>כיוצא בו כל כלי חרש כו': </b>מכניס הוא שיהיה נקוב נקב אפשר שיכנס המים ממנו לכלי אם תשים זה הכלי על פני המים ובלי ספק שכל נקב הוא בזה השיעור אם מלא זה הכלי במים יוזל ממנו וזה אשר יקראהו מוציא משקה וכבר בארנו זה במסכת כלים שכל כלי חרס ינקב בכונס משקה אשר יפסל ולא יאות שיהיה גיסטרא ר"ל יושב לקבול ההטפחה ואז לא יקבל טומאה כן ג"כ אם ינקב כמוציא משקה הנה הוא פסול לגסטרא ולא יאות אליה ולכן לא יקבל טומאה לסיבת זה מה שזכרנו לפי שאין אומרים הבא גיסטרא לגיסטרא לפי שגיסטרא עצמה אמנם נעשתה לקבל ההטפחה ואם תהיה מטפחת נצטרך אליה לנושא אחד ואמר יש שהוא מוציא ואינו מכניס ר"ל שיש קצת כלי חרס לקצת העניינים שאם ינקב במוציא משקה לבד ואינו מכניס משקה יהיה כשר וזה לקדש בו מי חטאת לפי שמכניס ואינו מוציא כשר למי חטאת ויהיה לשון המאמר ממה שבארנו כל כלי חרס שפסול למי חטאת פסול לגיסטרא ויש שפסול לגיסטרא ואינו פסול למי חטאת: וכבר התבאר בשני מאהלות שאבר שיש בו עצם מטמא במגע ובאהל ואם לא יהיה בו עצם אינו מטמא באהל וזאת היא התועלת בידיעתינו מזה האבר אם יש לו עצם אם לא וכבר התבאר בהש"ס שאלה הפרקים אשר בהם הצפורנים אם נעדר הציפורן אע"פ שהאבר נשאר בגדלו ובבשרו הנה הוא מטמא במגע. ובמשא ואינו מטמא באהל: 
+
+Mishnah 3
+
+<b>כל המטמא במדרס מטמא טמא מת כו': </b>אמר השם יתברך בזב והיושב על הכלי אשר ישב עליו וגו' ובאה הקבלה יכול כפה סאה וישב עליה כפה תרקב וישב עליה יהא טמא תלמוד לומר והיושב על הכלי אשר ישב עליו הזב מי שמיוחד לישיבה יצא זה שאינו מיוחד לישיבה שאומרים לו עמוד ונעשה מלאכתינו כבר התבאר שהכלים אשר לא יאותו למשכב ומושב לא יטמאו במדרס הזב והם מטמאין טומאת מת וזהו כונת אמרם בזב עמוד ונעשה מלאכתינו ואין אומרים בטמא מת עמוד ונעשה מלאכתינו וכבר התבאר זאת הכוונה בפרק שני מכלים וכן בארנו ענין המדרס בי"ח מכלים: 
+
+Mishnah 4
+
+<b>כל הראוי לדון דיני נפשות כו': </b>כמו שמבואר בסנהדרין זאת המשנה לרבי מאיר שמחשב שסומא באחת מעיניו פסול לדון ויקבל מופת מאמרו יתברך על פיהם יהיה כל ריב וכל נגע מקיש ריבים לנגעים מה נגעים שלא בסומין דכתיב לכל מראה עיני הכהן אף ריבים שלא בסומין ולכן סומא באחד מעיניו פסול לדון וכשר להעיד אצל רבי מאיר אמנם אצל חכמים הנה הוא כשר לדון מאחר שהעיקר אצלינו שגמר דין כשר בלילה כמו שהתבאר בסנהדרין ואע"פ שראית נגעים לא תהיה בלילה כמו שבארנו בנגעים כן גם כן סומא באחד מעיניו ידין ואע"פ שיהיה פסול לראות רגעים ואין הלכה כר' מאיר: ואשר חייב שלא שם הש"ס זאת המשנה באוהב ושונא אשר הוא כשר להעיד כפי סברת חכמים ופסול לדין כמו שהתבאר במקומות מן הש"ס להיותו ענין נעתק במהרה והוא שישוב השונא אוהב וישוב תכף על ענין האמצעית ואין בכחו אלא שיאמר ויש שהוא כשר להעיד ואינו כשר לדון: 
+
+Mishnah 5
+
+<b>כל שהוא חייב במעשרות כו': </b>מבואר הוא שמיני הבשריים והגידים והביצים כולן טמאין טומאת אוכלין ואין בהם מעשרות לפי שהם אינם מגידולי קרקע: 
+
+Mishnah 6
+
+<b>כל שהוא חייב בפאה כו': </b>גדר הדברים אשר יחייבו במעשר אינם מגדר הדברים אשר יחייבו בפאה שבגדר הפאה נאמר כלל אמרו בפיאה כל שהוא אוכל ונשמר וגדולו מן הארץ ולקיטתו כאחד ומכניסו לקיום חייב בפאה ואמר בגדר המעשר כלל אמרו במעשר כל שהוא אוכל ונשמר וגדולו מן הארץ חייב במעשר וכבר בארנו אלו הכללות במקומם והצורך אליהם מהם כבר הובן: 
+
+Mishnah 7
+
+<b>כל שהוא חייב בראשית הגז כו': </b>כבר בארנו בי"א מחולין שראשית הגז יחוייב למין הצאן לבד והמתנות והם הזרוע והלחיים והקיבה יחוייב לצאן ולבקר ולעזים זכריהן ונקביהן: 
+
+Mishnah 8
+
+<b>כל שיש לו ביעור יש לו שביעית כו': </b>אמר השם יתברך בשביעית ולבהמתך ולחיה אשר בארצך וגו' ואמרו בספרי כל זמן שחיה אוכלת מן השדה האכל לבהמתך מן הבית כלה לחיה מן השדה כלה לבהמתך מן הבית וזה הוא כוונת הביעור רוצה לומר שיסיר אלה הצמחים מביתו אם כלו מן השדה וכבר התבאר זה כולו ונתאמת במסכת שביעית ושם דברים לא יעקר שרשם בשום פנים מן הארץ כמו עלי הלוף השוטה ועלי הדנדנה והם עלי הלוף והנענע שקורין מינט"ה ואלה וכיוצא בהם יחוייב להם משפט השביעית ולא יחייבו בם הביעור לפי שהיא לא תכלה מן השדה: 
+
+Mishnah 9
+
+<b>כל שיש לו קשקשת יש לו סנפיר כו': </b>קשקשת הם הקשקשים וסנפיר הם הכנפים וזה מגיע לידיעת מיני בעלי חיים ותועלתו בידיעת הטמא והטהור מן הדג ולידיעת הבהמה מן החיה כפי מה שיתבאר בחולין: 
+
+Mishnah 10
+
+<b>כל הטעון ברכה לאחריו כו': </b>ידוע הוא שהמצות כלם מברך עליהם עובר לעשייתן כמו הציצית והתפילין והמזוזה והסוכה והלולב וזולתם ואין חיוב ברכה אחרי העשותם: 
+
+Mishnah 11
+
+<b>תינוקת שהביאה שתי שערות כו': </b>כבר בארנו פעמים רבות שאלה ב' שערות לא יועילו ולא יהיו סימני הבגרות אלא אם ימצאו בפגישת זמן המורגל והוא י"ב שנה ויום אחד לתינוקת וי"ג שנה ויום אחד לתינוק וכל עוד שיהיה פחות מאלה השנים וימצא להם הב' שערות הנה הוא שומא ואינם סימני הבגרות ולשון נקיה הוא בקראן לשער גב הערוה זקן ופסק ההלכה הבת ממאנת עד שתביא ב' שערות ואם תביא ב' שערות והיה לה י"ב שנים ויום אחד אינה ממאנת ואם לא נמצאו לה ב' שערות תמאן ואפילו היתה מכ' שנה אלא אם יתאמת שהיא איילונית כפי מה שהתנינו כי היא אז לא תמאן וזה אם לא בא עליה אחר י"ב שנה ויום אחד אמנם אם בא עליה בזמן הזה היתה מקודשת בביאה שהיא דאורייתא ואינה יכולה למאן ואע"פ שלא נמצאו לה ב' שערות כי אנחנו נאמר שמא נשרו מאחר שהגיעה לכלל שנותיה וזהו המשל המבואר בזה הדין וכבר זכרנו זה ביבמות וזו היא הסברא האמתית אשר יתראה מעיון הש"ס: 
+
+Mishnah 12
+
+<b>שתי שערות האמורות בפרה כו': </b>אמרו בש"ס הלכה כדברי כולן להחמיר ויהיה כפי מה שאספר אם יהיו שתי שערות כדי שיהו נטלות בזוג אשר הוא הפחות שבשיעורים אינה ממאנת ואינה חולצת עד שיהיו כדי לכוף ראשן לעיקרן: 
+
+Mishnah 13
+
+<b>הרואה כתם הרי זו מקולקלת כו': </b>מבואר הוא שזה הכתם הוא שתמצא טפת דם בבגדה כפי מה שיתבאר אמנם מצאה בלא עת נדתה: וכונת אמרו מקולקלת אם נפסד העת הידוע לנדתה ונתקלקל וסתה וחוששת משום זוב אמנם אם שתהיה ספק זבה ותביא קרבן זבה אינו נאכל כמו שבארנו בערכין וכבר התבאר בהש"ס שאם יהי' הכתם שיעור ג' גריסין ושיעור הגריס כבר בארנו בנגעים הנה היא חוששת משום זוב ונאמר כגריס בא בכל יום וזה הכתם מראותה ג' ימים ולכך תחוש לזוב וזו היא סברת חכמים ורבי חנינא בן אנטיגנוס הוא האומר פה שאין בכתמים משום זוב וכן אוקים הש"ס זה הדבר ביחיד ואמר מאן חכמים רבי חנינא בן אנטיגנוס שאמר שכתם אחד לא תחוש לו משום זוב ואפילו היה בתכלית הגודל אלא אם לבשה ג' בגדים בדוקים ונמצא כתם על כל בגד מהם או שנמצאו ג' כתמים בבגד אחד בתנאי שיעמוד עליה זה הבגד שני ימים ותמצא ביום הג' כתמים ואז תהיה ספק זבה ותחוש לזבה והלכה כחכמים שאומרים חוששת משום זוב ואפילו בכתם אחד אם יהיה גדול השיעור כמו שבארנו: 
+
+Mishnah 14
+
+<b>הרואה יום י"א בין השמשות כו': </b>זה הי"א יום כבר קדם לנו ביאורו ולשון זאת המשנה כמו שביאר הש"ס הוא כן הרואה יום י"א בין השמשות תחלת נדה וסוף זיבה ובשביעי לנדתה סוף נדה ותחלת זיבה וכן יום מ' לזכר יום פ' לנקבה בין השמשות וביאור זה שאם ראתה דם יום מ' או יום פ' בין השמשות וזה ספק אם ביום היתה הראיה ויהיה דם טהור או בלילה ויהיה דם טמא ואם ראתה ב' ימים רצופים והם הט' והיו"ד מן י"א אשר הם ימים הראוים לזיבה כמו שבארנו ויום הי"א אם ראתה דם בין השמשות הנה זה ספק אם ראתה הדם ביום ותהיה הראיה סוף זיבה לפי שהיא ראתה ג' ימים רצופים או תהיה זאת הראיה בלילה בליל י"ב ותהיה זאת הראיה תחלת נדה ולא תהיה זבה או אם ראתה דם יום ז' לנדתה בין השמשות וזה ספק גם כן אם ביום היתה הראיה ותהיה הראיה סוף נדה בהיותה השבעת הימים כולם בנדתה כמו שבארנו או ליל השמיני היתה הראיה ותהיה זאת הראיה תחלת זיבה ואם ראתה אחר זה יום התשיעי והיה מתחלת הנדה אשר הם ימי זובה ותהיה זבה הנה אלה כולן טועות והזיבה שלהן ספק ומביאות קרבן ואינו נאכל כמו שבארנו בערכין שכל הטועות מביאות קרבן ואינו נאכל ואמר ר' יהושע שוטות אמרו תני טועות וכונת מאמר ר' יהושע אשר אמר להאמת דבריו והועירנו בטועות הערה בבלתי טועות איך משפטו כי (אל) ירמוז אל זה המין מן ההערה אשר אנחנו בטבילה אשר היא קשה מאד ורבת משפטים ואני איני יכול להאריך בתכלית לבאר הפרצות הרבות הנופלות קרובות האפשרות וכל שכן שיפרצו פרצות רחוקות האפשרות כמו אלה שתראינה בין השמשות לבד וביום ידוע עוזר וזה רחוק הנפילה ואם לקחנו בהערה כפי מה שיחוייב מזה ירחיב עלינו המאמר והשתדלנו באמתיים: 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>דם הנדה ובשר המת מטמאין לחין כו': </b>אמר יתברך והדוה בנדתה ובאה הקבלה מדוה כמוה ר"ל שדמה יטמא כמו שתטמא היא והוא אב הטומאה כמו שבארנו בפתיחת זה הסדר ואמר דם יהיה זובה ובאה הקבלה בהוייתו יהא ואפילו יבש ולמה שמצאנו הפסוק כבר דן על עצם המת בטומאה והוא באמרו או בעצם אדם ממנו בשרו יטמא אפילו יבש תכלית היובש כעצם ובא בזב רר בשרו עד שיהיה לח בעת שיוזל ואז יטמא וניעו הריר והרוק הוא הרוק שלא יטמא אלא לח ואמרו וכי ירוק ובעת שירוק אמנם יהיה לח: ובשרץ אמר כל הנוגע מהם במותם ובאה הקבלה כעין מותם ר"ל כמו שהם לחים בעת מותם ובנבלה אמר וכי ימות מן הבהמה כעין מותם ושכבת זרע אמרו בראויה להזריע ואם נתיבש השרץ תכלית היובש אם שדרתו נראית והעצמות מחוברות בחוליות שדרתו הנה הוא ג"כ מטמא לקיום צורת תבניתו ואין הלכה כרבי יוסי: 
+
+Mishnah 2
+
+<b>השרץ שנמצא במבוי מטמא כו': </b>עד שעה שיכול להיות לח עד שעת הכבוד עד העת אשר יכנוס בו זה העפר ולא נמצא בו שרץ אמר מפני שחזקת בני ישראל שבודקין מבואותיהן בשעת כבודם וחזקת בנות ישראל שבודקות חלוקותיהם בשעת כבוסן וזה ההבדל אשר שם רבי שמעון בין לח בין יבש הוא בשרץ לפי שאם ימצאנו לח אז נאמר על דרך משל אפשר שיהיה לח זה השרץ מעת שמת שני ימים ויהיה מטמא ב' ימים למפרע לבד ואמנם הכתם אפי' לח מטמא למפרע ואפילו לאחר ימים לפי שאנחנו נאמר אם היה יבש הנה יש לו ימים רבים שהוא בזה הבגד ונגעו בעוד שהיה מטפיח ולח וכבר התבאר בטהרות שמבוי כרשות היחיד וספקו טמא ולכן היו הטהרות שנעשו במבוי זה טמאים למפרע מפנ זה השרץ ואין הלכה כרבי שמעון: 
+
+Mishnah 3
+
+<b>כל הכתמים הבאים מרקם טהורים כו': </b>כבר הודעתיך פעמים רבות שהכותים אינם מטמאים בזוב ולא בנדה ואמנם גזרו עליהם אך לא גזרו על כתמיהם לפי שהאמתית דם נדה שלהם מטמא מדרבנן ואיך יטמאו ספק: רקם מקום בצד ארץ ישראל והוא קדש הנזכר בתורה ויהיה בזה המקום כותים ובשכונתם ישראל והלכו ברוב דרכיהם כמו שיעשו הגרים הבלתי תוריים אם יהיה שכן לו גר תוריים: ותצטרך זאת המשנה אל תקון ותקונה הוא זה מבין ישראל ומבין הכותיים טמאים. הנמצאים בערי ישראל טהורים שלא נחשדו על כתמיהם ומצניעין אותן הנמצאים בערי הכותיים רבי מאיר מטמא מפני שאין מצניעין את כתמיהן [<small>נראה דחסר כאן וצ"ל:</small> וחכמים מטמאים דלא נחשדו על כתמיהם.] והצנע מצניע אותן ר"ל שהם בלתי מורגלים מלהשליך בשוקים בגדים אם יש בהם כתם אבל יגנזוהו ויצניעוהו עד שירחץ וזה הכתם הנמצא אמנם הוא דם חיה ודם בהמה וכיוצא בהם ולכן הניחוהו שם ואין הלכה כרבי מאיר וזה כפי זה הזמן אמנם היום כותיים כעובדי כוכבים וכתמיהם טהורים כמו שבארנו פעמים רבות: 
+
+Mishnah 4
+
+<b>כל הכתמים הנמצאים ככל מקום טהורים כו': </b>כבר בארנו שהכתמים הנמצאים ואפילו בערי ישראל טהורים לפי שהם לא ישליכו כתם טמא ואם נמצא זה הבגד אשר עליו הדם בערי ישראל בחדרים ובמקום ממקומות הטומאה והנה נדון עליהם שהם כתמי נדה ואמנם הצניעוהו שם כמו שקדם שישאל אצנועי מצנעי להו והיו הכותיים מחשבים שהנפל אחד שאין לו חלק ונחלה בארץ תותר לקוברו בכל מקום ואין זה נכון לכן המקומות אשר בהם טומאה מארצם יטמאו באהל לפי שהם בחזקת בית הקברות ואין הלכה כרבי יהודה וזה מאז אמנם היום הנה הכותי עצמו אם מת לא יטמא באהל לפי שהם עובדי כוכבים ואין מטמאין באהל: 
+
+Mishnah 5
+
+<b>נאמנים לומר קברנו שם את הנפלים כו': </b>מה שהם נאמנים באמרם לא קברנו עד שיהיה כהן עומד בזה המקום ותרומה בידו ואוכלה והנה אי אפשר שנאמר אולי היא תרומה טמאה להיותו אוכלה וכן מה שהם נאמנים באמרם שזאת הבהמה בכרה עד שיהיה מותרין ולדותיה או יעבוד בה אשר בא בו הפסוק אילו היה בכור לא תעבוד בבכור שורך ולא תגוז בכור צאנך: וכן נאמנים במקום שהוא טהור מאחר שאין בו ציון לפי שהם היו עושין ציון על הקברות אמנם אם היה אילן מיסך על הארץ או אבנים פרועות יוצאות מן הגדר ואמרו שתחתיהן טהור אין נאמנים לפי שלפעמים תחתיהם טומאה והם לא יאמינו שזה אהל שלא יטמא מה שבתחת זה הצל וכן בית הפרס אין נאמנים באמרם שזה הוא טהור וכבר יתבאר באהלות משפטי בית הפרס ואיך יטהר ואמרו זה הכלל להביא תחומין ויין נסך שאינן נאמנין עליהם לפי שהם אינן מאמינין איסור תחומים ולא איסוך יין נסך ולא אצטרך להשיב שמשפטם היום כעובדי כוכבים לכל דבריהם: 
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>הרואה כתם על בשרה כו': </b>למה שאמר כנגד בית התורפה טמאה ביאר המקום אשר הוא כנגד בית התורפה אמנם עקבה הנה אפשר שיקרב באבר ממנה אמנם גודלה הוא אצבע מאצבעות רגליה הנה אי אפשר בו זה אמנם אמרו על ראש גודלה טמא לפי שאנחנו נאמר שלפעמים יוטף עליו הדם בעת לכתה וזה אפשר וכן מתבאר בהש"ס: ומבפנים הוא המקום המדובק בעת האסף הרגלים והשוקים אחד מהן לאחרת והאדם עומד: ואמרו על הצדדים מכאן ומכאן ר"ל מה שיטה אל הפנים או מה שיטה אל השדרה מן היריכים והשוקים בעת התחברם כמו שספרנו ובית יד של חלוק מבואר והאנפליון הוא האזור אשר יחגרו בו: 
+
+Mishnah 2
+
+<b>ותולה בכל דבר שהיא יכולה לתלות כו': </b>ר' חנינא בן אנטיגנוס אומר אע"פ שאם לא הרגה ונמצאת כגריס של פול הנה פחות ממנה תולה במאכולת ונאמר שלפעמים בעת שבתה או התהפכה מצד אל צד והרגה בפרעושים ובכינים וכיוצא בהם ומהם הוא זה הכתם והוא הפך הדבר הקודם אשר אמר הרגה מאכולת הרי זו תולה ואם לא הרגה אינה תולה ר' חנינא אומר שאם הרגה הנה היא תיחס אליהם זה הדם ואפילו היה בתכלית הגודל ובתנאי שיהיה אפשר שבזה דם בעל החיים אשר הרגה כשירשום זה השיעור הנמצא ותולה בבנה ובבעלה אם הלכו בדם או היה בהם מכה ואע"פ שהוא לא תאמת שהיה מהם לפי שהם הנה יגיעו בה והיא לא תדע לא תשים כוונתה בזה: ופירוש להתגלע להתקלף והיא מלה עברית ולפני התגלע הריב פירוש קודם התגלות והתפרסמו כמו שבארנו [<small>בחיבורו פ"ט מהלכות איסורי ביאה פסק להדיא אפי' לא הרגה, גם התי"ט התעורר זה.</small>] ואין הלכה כר' חנינא בן אנטיגנוס: 
+
+Mishnah 3
+
+<b>מעשה באשה אחת שבאת לפני ר' עקיבא כו': </b>כבר בארנו בפתיחת זה הסדר שטומאת כתמים מדרבנן וזאת ההלכה כולה מבוארת: 
+
+Mishnah 4
+
+<b>עד שהוא נתון תחת הכר כו': </b>כבר ידעת שעד הוא הבגד אשר תקנח בו את עצמה ואם נמצאת בו טיפת דם משוכה נאמר שהוא ממנה ובעת שקנחה את עצמה נתלה בו זה הדם ותהיה כגון רואה כתם אמנם אם היה מקום הדם עגול אין זה מקנוחה אבל מכנה שנהרג שם תחת הכר וכיוצא בזה ות"ק אומר ואולי הוטף על העד טפה לבד והלכה כרבי אליעזר בר' צדוק: 
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>האשה שהיא עושה צרכיה כו': </b>כונת אמרו עושה צרכיה משתנת מים ואם תהיה עומדת אמר רבי מאיר שהשתן ישוב אל המקור ויצא הדם ואמרו ואם יושבת טהורה בתנאי שתהא יושבת על שפת הספל והיא תשליך השתן בחוזק בתוך הספל ונמצא דם בתוך הכלי ואמר רבי מאיר שאילו היה זה הדם מן המקור היה נמצא בדפני הכלי בעת השלמת ההשתנה היה נוזל מן המקור ומאחר שלא נמצא בתוך הכלי הנה הוא יצא עם השתן משתין במקור או בזולתה מן האברים אשר ילך עליהן השתן והלכה כרבי יוסי: 
+
+Mishnah 2
+
+<b>איש ואשה שעשו צרכיהן כו': </b>אם השתינו איש ואשה בכלי אחד ונמצא בזה השתן דם הנה הוא ב' ספקות ספק מן האיש ספק מן האשה ואת"ל שהוא מן האשה ספק שהוא מן המקור והמים חזרו למקור והוציא דם ספק שאינו ואע"פ שיש בענין ספק ספקא מטמא רבי שמעון ואפי' היתה יושבת אשר היא אין שם שיטמא מאחר שנאמר שחזרו המים למקור מטמא רבי שמעון ואין הלכה כרבי שמעון אבל הלכה כרבי יוסי אשר אמר שהיא אילו היתה עומדת (לטומאה) [<small>יעב"ץ</small> להשתין] ונמצא דם בשתנה טהורה כמו שקדם: 
+
+Mishnah 3
+
+<b>השאילה חלוקה לנכרית או לנדה כו': </b>הנכרית רואה דם כמו הנדה ואז תולה בה ומופת ר' נחמיה מאמרו ונקתה לארץ תשב כיון דישבה לארץ אשר אינה מקבלת טומאה נקתה. וכבר בארנו בכלים שכלי גללים כלי אבנים כלי אדמה אינם מקבלין טומאה וכן אמרו שאם נמצא דם על כלי חרס מגבו הנה היא טהורה אצל רבי נחמיה מאחר שכלי חרס אינו מטמא מגבו כמו שהתבאר וכן אם היה הכתם על בגד שאין בו שלש על שלש אינו מקבל טומאה כמו שהתבאר בכ"ז מכלים והלכה כרבי נחמיה: 
+
+Mishnah 4
+
+<b>שלש נשים שהיו ישנות במטה אחת כו': </b>אמרו שאשה מצאתה עצמה נדה היא לבד טמאה בתנאי שתבדוק עצמה בעת רדתה מן המטה בלא עיכוב מן הזמן ותמצא עצמה טמאה ואז תולין בה ויאמר שזה הדם ממנה וכבר בארנו כונת אמרו תולות זו בזו ואמר כיצד תולות זו בזו עוברה ושאינה עוברה תולה עוברה בשאינה עוברה מניקה ושאינה מניקה תולה מניקה בשאינה מניקה זקנה ושאינו זקנה תולה זקנה בשאינה זקנה בתולה ושאינה בתולה תולה בתולה בשאינה בתולה היו שתיהן עוברות שתיהן וכו' ותהיה כל אחת מהן בתורת רואה כתם: 
+<b>שלש נשים שהיו ישנות כו': בדקה אחת מהן כו': </b>ר"מ למד דין הכתמים לטעמו בגל טמא שנתערב בשני גלים טמאים ואמר לחכמים למה לא תאמרו בגל טמא שנתערב בגלים טהורים שיהיו כולם בחזקת טומאה לעולם עד שתמצא הטומאה כמו שאמרתם בשלש נשים שנפל בהם הספק שאמרתם כי שלשתן טמאות וחכ"א כי בשלש נשים ידוע בהכרח כי אחת היא רואה הכתם אלא שאין אנו יודעין מי היא אבל בגלים האלו יתכן שהטומאה אינה שם שאכלוה חיה או שטפוה המים על כן כשיחפור עד שיגיע קרקע בתולה או עד שיגיע לסלע הותרו המקומות כולם אשר נתחפשו החפוש הזה והלכה כחכמים: 
+
+Mishnah 5
+
+<b>כל דבר שהוא בחזקת טומאה כו': </b>ר"מ למד דין הכתמים לטעמו בגל טמא שנתערב בשני גלים טמאים ואמר לחכמים למה לא תאמרו בגל טמא שנתערב בגלים טהורים שיהיו כולם בחזקת טומאה לעולם עד שתמצא הטומאה כמו שאמרתם בשלש נשים שנפל בהם הספק שאמרתם כי שלשתן טמאות וחכ"א כי בשלש נשים ידוע בהכרח כי אחת היא רואה הכתם אלא שאין אנו יודעין מי היא אבל בגלים האלו יתכן שהטומאה אינה שם שאכלוה חיה או שטפוה המים על כן כשיחפור עד שיגיע קרקע בתולה או עד שיגיע לסלע הותרו המקומות כולם אשר נתחפשו החפוש הזה והלכה כחכמים: 
+
+Mishnah 6
+
+<b>שבעה סמנים מעבירין על הכתם כו': </b>רוק תפל רוק הצם ועוד יבאר אותו: ונתר הוא אל פוע"ל וכבר בארנוהו בב' של כלים: ובורית היא צמח והוא מפורסם באל גאסו"ל ובתוספתא דשביעית אמרו הבורית והאהל יש להם שביעית ולדמיהם שביעית: קמוניא מלח אלקל"י: ואשלג אלצעדו"ן ואלה כולם כביסות וכשהיה הכתם דם יסור או יחסר עינו והוא אמרו עבר או שדיהה הרי זה כתם: 
+
+Mishnah 7
+
+<b>איזהו רוק תפל כל שלא טעם כו': </b>כשלא יאכל אדם דבר מבערב ויישן חצי הלילה האחרון כלו וישכים וצם אז יהיה רוקו מכבס ויקרא אז רוק תפל לפי שהוא משולל מתערובת המזונות וישאר כן עד שתעבור שעה שלישית ופירוש אמרו לעיסת גריסין של פול וחלוקת נפש שילעוס הפולים וימזוג עם לעיסתם רוק הרבה מפיו: ומי רגלים שהחמיצו הוא השתן שעברו עליו ג' ימים ולכסכס שיחכך הבגד בין ידיו בשעתו כמו שעושים הכובסין ואמרו לא עשו כלום ר"ל כשלא יעשה אותן על הסדר וישאר הכתם כמו שהוא עדיין לא נדע בזה שהוא צבע אבל אפשר שהוא כתם וכשירחצו אותו בסמנים על הסדר ישתנה והנה ישאר דבר ספק כמות שהוא ולא יועיל בו הכבוס בלתי מסודר: 
+
+Mishnah 8
+
+<b>וכל אשה שיש לה וסת דיה שעתה כו': </b>מפהקת פיהוק: ומעטשת עטוש: וחוששת כריסה ושיפולי מעיה שתמצא כבדות והמשכה בשיפולי גופה: וצמרמורות כשערורה והיא כפול מן צמור בשר ואמרו וכן כיוצא בהן ר"ל איזה מן המקרה שמנהגם ימצוא אותה בעת לדתה אם ארעו לה ג' פעמים חזרו לה אותה מקרים אות על וסת כמו שנמצא מהן מי שימצא היפוך האצטומכא לבד ואחרת כאב הראש ואחרת התנודדות והפוך נפש ואחרת דפוקת הלב והדומה לזה: 
+
+Mishnah 9
+
+<b>היתה למודה להיות רואה בתחלת הוסתות כו': </b>וסתה לדעת ת"ק הוא היום אשר נהגה לראות בו נדות והלילה ואם היה מנהגה שתראה כל ל' יום אמר ר' יהודה שהוא מבואר טעם ת"ק ביום ל' כלו אסורה לשמש ואפילו לא תראה דם מתחלת היום עד סופו וזה טעם אמרו כל היום שלה רבי יוסי אומר שהיא מותרת לשמש עד שש שעות שהיה מנהגה שתראה בו ואם הגיע חצי היום ולא תראה דם תשאר מסופקת ותהיה אסורה לביתה עד המנחה ואם הגיע זמן המנחה ולא ראתה דם תהיה מותרת לבעלה בשארית היום והלכה כרבי יהודה: 
+
+Mishnah 10
+
+<b>היתה למודה להיות רואה יום חמשה עשר כו': </b>זה כולו מבואר אין צריך פירוש: 
+
+Mishnah 11
+
+<b>נשים בבתוליהם כגפנים כו': </b>נשים בבתולים כגפנים וכו' הדברים הללו הם מועילים לנו בדיני הטוען לא נמצאו בתולים לנערה ור' יהודה אומר כי יש נשים שאין להן דם כלל לא דם נדה ולא דם בתולים אמנם לא תוליד וזהו ענין דורקטי שהוא מורכב מב' שמות דור קטוע והלכה כרבי יהודה. 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>תינוקת שלא הגיע זמנה לראות כו': </b>עד שתחיה המכה עד שתתרפא המכה ויסור הדם בתולים והגבילו זה כשיהיה הדם שותת ממנה כשעמדה וכשיושבת אינו שותת וכל זמן שישתנה ענינה השנוי הזה הדם שתראה בקצת הענינים האלה כבר נתרפאה המכה ואם ראתה דם אחר כך תהיה אסורה לבעלה ואם ראתה גם כן דם בכל עניינים האלה בין עמדה בין יושבת על הקרקע בין יושבת על הכלים הדם ההוא הוא דם נדה לא דם בתולים והיא טמאה ודברי ב"ה עד מוצאי שבת ד' לילות ופירוש נותנין לה ד' לילות ותהיה מותרת לבעלה כל ד' לילות שהם עד מוצאי שבת לפי הידוע שבתולה נשאת בד' כמו שבארנו בתחלת כתובות והודיענו (שמותר) שהיה בכלל הד' ימים יום השבת ושמותר לבעול הבתולה לכתחלה בשבת ואמרו על זאת לילה ולילות ולא זכר ימים לפי שידוע מתורתנו שבעילת היום נתעב מאוד ונמנעו ממנה וכבר ידעתה פסק ההלכה שבידינו שהיות בנות ישראל הן החמירו על עצמן שאפילו רואות טפת דם כחרדל יושבות עליה ז' נקיים וכן פסק הלכה בכל בתולה ואפי' היתה בתכלית הקטנות בועל בעילת מצוה ופורש הלכך היה דין כל הנושא בתולה ואפילו שלא הגיע זמנה לראות ולא ראתה דם מימיה שיבעול בעילה אחת ויפרוש ממנה עד שתספור ז' נקיים אחר שיפסוק הדם ותטבול ליל שמיני ואז תהיה מותרת לבעלה כדין כל נדה בזמנינו זה: 
+
+Mishnah 2
+
+<b>נדה שבדקה עצמה ביום השביעי כו': </b>לא הפרישה לא בדקה עצמה לפרוש מטומאת נדה ואמרו נדה ואמרו סוף הרי זו בחזקת טמאה ר"ל שהיא ספק זבה ומביאה קרבן ואינו נאכל: ומאמרו ומטמאה מעת לעת תדע כי כשתראה דם בתוך ימי זיבתה ר"ל בי"א יום שבין נדה לנדה שתטמא למפרע מעת לעת ומאמרו עוד ואם יש לה וסת דיה שעתה תדע כי האשה קובעת לה וסת בתוך ימי זיבתה בענין שתהיה טמאה בעת הוסת לבד ותהיה דיה שעתה ולא תצטרך בזה ג' פעמים לקבעו כדין כל וסת כמו שנזכר לעיל לפי שבעת הזה ר"ל בי"א יום דמיה מסולקין וחלק רבי יהודה על רישא ואמר שאם בדקה עצמה יום שביעי לנדתה בשחרית ומצאתה טהור ולאחר ימים בדקה ומצאתה טמאה היא בחזקת טמאה ואמנם תהיה בחזקת טהורה כשבדקה יום שביעי אחר המנחה ומצאתה טהור ולאחר ימים בדקה ומצאתה טמא וזה טעם אמרו כל שלא הפרישה בטהרה מן המנחה ולמעלה וחכמים אומרים שאפילו אם בדקה עצמה ביום הב' בנדתה בשחרית ומצאה טהור ולא בדקה עצמה יותר מזה והגיע יום שביעי בין השמשות ולא הפרישה ולאחר ימים בדקה ומצאתה טמא הרי זו בחזקת טהרה ר"ל באותן הימים שעברו שמאחר נדה עד היום ההוא ולא נאמר שהדם נשאר תמיד שותת מעת הנדה עד היום כיון שכבר בדקה עצמה בתוך ימי נדה ולא מצאה דבר הואיל ופסק פסק אבל כשבדקה עצמה ביום הראשון ומצאת טהורה ולא בדקה אח"כ אינו מועיל לפי שביום הראשון הוחזקה מעין פתוח ועל כן התנה סתם משנה ואפילו בשני בנדתה אע"פ שיש בגמ' ספק בבדיקה בראשון אמנם פסקנו לחומרא לפי שאמרה המשנה ואפילו בשני ולא אמרה אפילו בראשון והלכה כחכמים: 
+
+Mishnah 3
+
+<b>הזב והזבה שבדקו עצמן ביום ראשון כו': </b>כבר ידעת החוקים שבאו בזב וזבה שהם צריכין שבעת ימים נקיים ואם יראו בהם טומאה הימים הראשונים יפלו ויתחיל למנות מכאן ואילך והימים האלה אשר בין הא' והז' מז' ימי נקיים הם לדעת רבי יהושע ורבי עקיבא בחזקת טומאה כי אפשר שראו בה טומאה כיון שלא בדקו עצמו אלא שרבי יהושע מקל בדבר שהוא ספק וסופר היום הא' והז' ואם אינם רצופים הצריכום אחר היום הזה ה' ימים בלבד ורבי עקיבא אינו מקל בכך וסופר הז' בלבד ומצריך אותו לחשוב אחר כך ששת ימים עד שיהיו ז' ימי נקיים רצופין והלכה כר' אליעזר: 
+
+Mishnah 4
+
+<b>הזב והזבה והנדה והיולדת והמצורע כו'</b>: ידוע כי כל מת מטמא במשא אמנם רצונו לומר בכאן מטמאים במשא כי כשנשאו המתים עצמם על הכלים יטמאו כולם ואפילו הבגד תחתון ואף אם היה ביניהם ובין הכלים אבן מסמא מטמאין הם משכב ומושב ואף תחת אבן מסמא כמו שהיו מטמאין בעודם בחיים כמו שבארנו בתחלת זה הסדר והטעם בזה לפי שאנו אומרים על אחד מהם שאינו מת והטומאה הזאת שמטמאים (לו) [ר"ל] משכב ומושב והם מתים הוא מדרבנן שהמת אינו מטמא משכב ומושב ולשון סיפרא הזב עושה משכב ואין המת עושה משכב וזה שאמרו הזב שמת מטמא במשא עד שימוק הבשר מדברי סופרים וכבר הודעתיך פעמים שהעובדי כוכבים כולם כזבים הלכך העובד כוכבים מטמא משכב תחת אבן מסמא והוא חי ככל הזבים וכשמת טהור מלטמא ושב ככל מת שאינו עושה משכב ואין דינו כדין זב מישראל משום שטומאתו משום זיבות מדרבנן ובית שמאי (שאין) [<small>צ"ל</small> וב"ש סבר שאין] כל אשה שמתה בתורת נדה שמתה בעבור שלא תהא מיוחדת הנדה שמתה לבדה בטבילת כליה ויתביישו הנשים הנדות החיות הרואות זה וזה שאמרו בראשונה היו מטבילין את הכלים על גבי נשים נדות מתות והיו נדות חיות מתביישות מהן התקינו שיהיו מטבילין על כל הנשים מפני כבודן של נדות וזהו דעת בית שמאי ובית הלל לא הסכימו בענין זה:
+
+Mishnah 5
+
+<b>האשה שמתה ויצאה ממנה רביעית דם מטמא כו': </b>דם נדה הוא אשר יטמא משום כתם דם המתים מטמא באהל כשיש בו רביעית דם כמו שבארנו בשני של אהלות (מ"ב) ותפשו בדם הזה לחומרא ודנוהו בתורת דם המת ודם החי ואין הלכה כרבי יהודה ולא כרבי יוסי: 
+
+Mishnah 6
+
+<b>בראשונה היו אומרים היושבת על דם טוהר: </b>העיקר אצלנו היושבת על דם טהרה דינו כטבול יום ולשון התורה כשישבה על דם טוהר בכל קודש לא תגע ואל המקדש וגו' ואמר התנא בזה שבראשונה היו סבורין שחולין שנעשו על טהרת הקדש כקדש דמו ומש"ה היו אוסרין אותה ליגע בחולין שנעשו על טהרת הפסח ולא היו מתירין לה רק עירוי המים לעיסה בלבד וחזרו לומר שחולין שנעשו על טהרת הקדש אינן כקדש והתירו לה שתגע בחולין שנעשו על טהרת הקדש ושמוה כמגע טמא מת עצמו וזה אמרו לקדשים כלומר לקדשים ולא לחולין שנעשו על טהרת הקדש וההפרש שיש בין מגע טמא מת ובין טמא מת מבואר שמגע טמא מת ראשון לטומאה וטומאת מת אב הטומאה וכבר נתבארו אלה העקרים בתחילת זה הסדר ובמקומות שקדמו: 
+
+Mishnah 7
+
+<b>ומודים שהיא אוכלת במעשר וקוצה לה חלתה כו': </b>לפי שהיא כמו טבול יום לענין מעשר והעיקר אצלנו טבל ועלה אוכל במעשר וקוצה לה חלה לפי שהעיקר אצלנו חולין הטבולין לחלה לאו כחלה דמו ומותר לטבול יום ליגע בהם על כן היא קוצה מן העיסה כשיעור חלה ולא תאמר והרי זו חלה לפי שתטמא אותה בידיה כמו שנתבאר בטבול יום פוסל בתרומה ודין התרומה והחלה אחת כמו שבארנו בטהרות אבל קוצה אותה והיא חולין ותשים אותה בכלי בצד העיסה חוץ ממנה ואח"כ תקיף דבר סביב העיסה והחלה עד שיהיה הכל כאילו הוא בכלי אחד ואז תאמר הרי זו חלה ולא תגע בה אח"כ ואמנם כי הוצרכנו לזה העיקר לפי מה שבארנו במסכת תרומות שמצוה לתרום מן המוקף והודיענו שלא נאמר אם נתיר לה שתקיף ותקרא לה שם תגע בה ותטמא: אח"כ אמר אם נפל מרוקה ומדמה על ככר של תרומה שהוא טהור לפי שמשקה טבול יום כמשקה שהוא נוגע בהם אלו ואלו אין מטמאין שהתבאר בשני של טבול יום (מ"ב) ואמנם טבול יום עצמו הוא אשר יגע במשקה תרומה פסלו וזה כי המשקה הפסול לא יטמא אוכלי תרומה כמו שפירשנו וביארנו בתחילת זה הסדר: בית שמאי סוברין שהיושבת על דם טוהר במלאת ימי טהרה צריכה טבילה ואע"פ שטבלה כבר לסוף שבעה לזכר וארבעה עשר לנקבה והיא טבולת יום כיון שארך עניינה ימים צריכה שתחזור ותטבול וזהו אמרו טבולת יום ארוך בעי טבילה ובית הלל שמין כל אותן הימים בתורת יום אחד וכבר טבלה וכששלמו אותן הימים היא כמי שהעריב שמשו שאינו צריך טבילה: 
+
+Mishnah 8
+
+<b>הרואה יום י"א וטבלה לערב ומשמשת כו': </b>כבר קדם לנו הדבור באלו הי"א יום פעמים ואמרנו שהם הימים אשר הם ראוים לזיבה וכאשר תראה דם בתוך אלו האחד עשר יום דינה שתמתין אותו היום והלילה הסמוכה לו באיסור תשמיש והבא עליה בזמן הזה חייב קרבן ומטמאין משכב ומושב היא ובועלה וחייבין חטאת על הבעילה ההיא וזו היא זבה קטנה וממחרת היום אשר ראתה בו תטבול כעלות החמה כמו שנתבאר במס' מגילה וממתנת כל אותו היום חוששת שמא תראה דם ואם לא תראה דם תהיה מותרת לבעלה בערב ואם ראתה בו דם תהיה היום ההוא והלילה הסמוכה לו גם כן טמאה והיא זבה קטנה וביום השלישי תטבול אחר עלות החמה ותמתין אותו היום כולו ואם לא תראה תהיה מותרת לבעלה וזו היא שומרת יום כנגד יום וזהו דינה כשראתה לתוך אחד עשר וזו אין בו מחלוקת אמנם המחלוקת הוא במי שראתה דם ביום אחד עשר עצמו וטבלה לערב שהוא י"ב ושמשה ביתה שאין חלוק לבית שמאי בין רואה ביום אחד עשר או רואה בשמיני או בתשיעי שבתוך אחד עשר שהם מטמאין משכב ומושב וחייבין בקרבן היא ובועלה וב"ה פוטרין מן הקרבן שהם אינם חושבין יום האחד עשר בתורת שמיני או תשיעי לפי שהרואה יום אחד עשר לא תהיה לעולם זבה גדולה בראיה הזאת לפי שאם תראה למחר מימי הנדה יחשב ואינו ראוי להצטרף ליום של אחריו כמו התשיעי ומה שלפניו מן האחד עשר יום ואם טבלה ביום שלאחריו אשר הוא יום י"ב שהוא תחלת ימי הנדה ושמשה את ביתה ואח"כ ראתה אומר ב"ה הרי זה גרגרן וגרגרן הוא הנוהם באכילה לפי שהיה ראוי לו להמתין אותו היום כולו שלא יבא עליה ואם בא עליה פטור מכלום אלא שנמהר לבד וב"ש אומרים שהיא ובועלה מטמאין משכב ומושב כמו שבעל שומרת יום כנגד יום. ואמר הרי זו תרבות רעה לפי שזה היה ראוי שתמתין יום שלאחריו כולו אשר היא משמרתו ולא תבעל עד ליל שלישי ואם בעלה יום השמור אחר הטבילה הרי שניהן חייבין אשם תלוי והטהרות שתגע בהן היא ובועלה ביום הזה תלויות והוא אמרו ומגען ובעילתן תלוים רומז לתרבות הרעה הזאת ודע כי הרואה בעשירי צריכה שמור ואע"פ שאינה זבה גדולה כלל בראיה הזאת וזה מבואר ממה שבארנו במסכת הזאת: 
+<small>סליק פירוש המשניות להרמב"ם ממסכת נדה </small>
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Niddah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Niddah/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..26211b306a32a3d2687eaa93d7f3264c9e685e8d
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Niddah/Hebrew/merged.txt	
@@ -0,0 +1,369 @@
+Rambam on Mishnah Niddah
+רמב"ם על משנה נדה
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Niddah
+This file contains merged sections from the following text versions:
+-Vilna edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם על משנה נדה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+<b>שמאי אומר כל הנשים דיין שעתן כו': </b>בא מלת כל לחלוק על סברת רבי אליעזר אשר אמר ארבע נשים לבד דיין שעתן ואמר שמאי כל הנשים דיין שעתן ר"ל שאם היתה מתעסקת בטהרות ואחר ראתה דם לא נאמר יש לה זמן רב שנטמאה ותהיינה הטהרות אשר היתה מתעסקת טמאות שזהו דין תורה אך הלל עשה סייג לדבריו ואמר מפקידה לפקידה ואפילו לימים הרבה שאם בדקה עצמה יום ראשון על דרך משל ומצאה עצמה טהורה ונשארת עד יום ה' ובדקה עצמה ונמצאת טמאה כל מה שהתעסקה מן הטהרות מיום הראשון מעת הפקידה עד זמן הפקידה השניה הנה הם טמאות כלם כפי סברת הלל וזו החומרא אשר החמיר ובית [שמאי] אינם רוצים בזאת החומרא מפני ביטול פריה ורביה שאם תאמר שהיא טמאה מפקידה לפקידה תהיה אצל בעלה לעולם ספק טמאה ורחוקה מבעלה ברוב העתים וחכ"א מעת לעת ממעטת על יד מפקידה לפקידה וכוונת זה שאם בדקה עצמה ומצאה טהורה ועמדה ימים רבים שלא בדקה עצמה ואח"כ בדקה ומצאה עצמה טמאה כל הטהרות שעשתה מעת שבדקה עצמה ונמצאת טמאה עד כ"ד שעות קודם זה הנה היא בחזקת טמאה וכוונת ממעטת שתשוב אחור. ואחר אמר מפקידה לפקידה ממעטת על יד מעת לעת המשל בזה שאם בדקה עצמה בתחילת היום ומצאה עצמה טהורה ואח"כ בדקה אחר זה בעשר שעות ומצאה עצמה טמאה הנה כל הטהרות אשר נתעסקה בין פקידה ראשונה לשניה יטמאו ובתנאי שתהיינה שתי פקידות באמצע הכ"ד שעות ותהיה כוונת הדבור (בין) אם היה בין פקידה לפקידה ימים הרבה אינה ממעטת על יד אלא מעת לעת ואם היה בין פקידה לפקידה פחות מכ"ד שעות ממעטת על יד מפקידה לפקידה והלכה כחכמים ובאור וסת עת ידוע לנדות כמו שתהיה מנהגה שתראה משלשים יום לשלשים יום או משני חדשים לשני חדשים והוא אם ראתה דם ביום הידוע אינה ממעטת על יד כלל. ואמרו המשמשת בעדים לא תבין ממנו שהאשה תשמש בלא עדים אמנם ירצה בו שאם שמשה אשה ביתה אין מותר [לבוא] עליה אלא בעדים והרי היא כפקידה: ועדים כנוי לבגדים אשר תקנח את עצמה בהם אחר המשגל והיא אם מצאה אלו הבגדים טהורים הרי זו כפקידה ולא נאמר לך דם מועט ראתה ונתערב בזרע ולא נראה והודיענו שאנחנו לא נאמין זאת האמונה אמנם הבגד אשר תקנח בו קודם המשגל כמו שיתבאר שזה מחיובתה הנה לא יעמוד מקודם פקידה לפי שנאמר לך דם מועט נזל ממנה ובהשתוקקה למשגל לא תפליג בשימת המוך אשר תקנח בו והעיקר אצלינו שהאשה אם יצא ממנה דם מן המקור אע"פ שלא יצא לחוץ הגוף אבל נשאר תוך גופה הנה היא טמאה לאמרו דם יהיה זובה בבשרה ואע"פ שהוא בבשרה ועוד יבא ביאור בזה ופירושו במה שאחר זה. ואמר על יד גם כן בעדי תשמיש הוא סברת חכמים כמו שביארנו: 
+
+Mishnah 2
+
+<b>כיצד דיה שעתה היתה יושבת כו': </b>שם משלו יושבת במטה ולא אמר היתה עסוקה בטהרות להודיעך שאפי' למי שאמר דיה שעתה אמנם יאמר זה לטהרות לבד אבל לענין משכב ומושב הנה היא מטמאה מעת לעת האות על זה אמרו היא טמאה וכולן טהורות ולא אמרו והמטה טהורה וכן העיקר אצלינו כמו שביארנו בפתיחה ולשון התוספתא הרואה דם מטמאה מעת לעת אוכלין ומשקין ומשכבות ומושבות וכלי חרס המוקף צמיד פתיל ואינה מקולקלת ואינה מטמאה את בועלה ואינה מונה אלא משעה שראתה וירצה באמרו אינה מקולקלת שלא נתקלקלה בוסתה וכן הוא המשפט גם כן מפקידה לפקידה אם תהיינה שתי פקידות בעשרים וארבע שעות כמו שביארנו: 
+
+Mishnah 3
+
+<b>רבי אליעזר אומר ארבע נשים דיין שעתן כו': </b>אלו הד' נשים אינן רואות דם ברוב העתים וכבר פסק הש"ס הלכה כרבי אליעזר: 
+
+Mishnah 4
+
+<b>איזו היא בתולה כל שלא כו': </b>מעוברת משיוודע עוברה מאחר שלשה חדשים מהריונה עד שתגמול את בנה עד שישלם לולד כ"ד חדשים ואם נשלמו כ"ד חדש הנה משפטה כמשפט כל הנשים מעת לעת ומפקידה לפקידה ואם נמשכו בהנקה שנים רבות לא נשמור זה והלכה כדברי חכמים: 
+
+Mishnah 5
+
+<b>איזו היא קטנה שעברו עליה שלשה עונות סמוך לזקנתה כו': </b>עונה הנזכרת כאן היא עונה בינונית והיא שלשים יום וגדר הזקנה הנזכרת פה מעת שיקראו אליה הנשים אמה פלונית ולא תכעוס על זה ולא תקפיד ר' אליעזר אומר כל אשה שעברו עליה שלשה עונות דיין שעתן ואפילו היתה קטנה בשנים רבי יוסי אומר מעוברת ומניקה הן אותן שאם עברו עליהן שלשה עונות דיין שעתן ואע"פ שלא תהיה זקנה ואין הלכה כרבי אליעזר ולא כרבי יוסי: 
+
+Mishnah 6
+
+<b>ובמה אמרו דיה שעתה כו': </b>אמר אבל בשניה מטמאה מעת לעת שב אל כל אחת מהד' נשים המסופרות בתולה ומעוברת ומניקה וזקנה. ואמר ראתה מאונס אם תחרד או תפחד או תקפוץ ממקום גבוה או שתאכל דבר ממגיר הנדות בחוזק זה כולו אונס: 
+
+Mishnah 7
+
+<b>אף על פי שאמרו דיה שעתה כו': </b>הנדה היושבת על דם טוהר לא תצטרך בדיקה תמיד לפי שהדם יורד ממנה ולא תועיל בבדיקה ואחר אמר שהאשה אם שמשה מטתה אשר תצטרך עדים כמו שקדם אם היתה יושבת על דם טוהר או היתה בתולה שדמיה טהורה כי היא לא תצטרך עדים לפי שדם טוהר יגר ממנה ובתולה שדמיה טהורים היא בתולה קטנה שנשאת ועוד יבא הבדל זה במה שאחר זה ויהיה לשון המשנה כן וכל משמשת משמשת בעדים חוץ מן היושבת על דם טוהר ובתולה שדמיה טהורים. ואחר התחיל בהבדל אחר ואמר שכל אשה שתהא עסוקה בטהרות תצטרך שתבדוק עצמה באלה השלשה עתים והם בשחרית ובין השמשות וקודם התשמיש אמנם אם לא תהיה עסוקה בטהרות לא יחוייב אליה שתבדק עצמה קודם שתשמש ביתה לפי שהעיקר אצלינו כל לבעלה לא בעיא בדיקה ואפילו תהיה אשה שלא קבעה לה וסת לא תצטרך בדיקה לפני תשמיש ואין הלכה כרבי יהודה: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+<b>כל היד המרבה לבדוק כו': </b>למה שאמר במה שקדם אע"פ שאמרו דיין שעתן צריכה להיות בודקת והודיעך שזה בנשים משובח שיבדקו עצמן תמיד ובאנשים מגונה שישלח ידו אל אמתו אלא בעת הצורך להתקשות וזה מגונה בתורתנו הקדושה בתכלית הגנאי כמו שביארנו בתשיעי מסנהדרין ולזה הניח לפעל הזה בקציצת היד ירמוז אל תיעוב הנאת התאוה אלא בעת ההכרח הנהוג הטבעי ואומר שהסומא לא תבדוק עצמה הוא דבור דחוי אבל תבדוק ותראה לזולתה והוא אמרו סומא אינה משנה. ומי שנטרפה דעתה רוצה לומר החולה אשר נתערבב שכלה מחוזק החולי כמו שיקרה בחלאים החדים. ואחד להתקין את הבית הוא העד שלפני תשמיש וכבר ביארנו במה שקדם שלא יחויב זה אליה אלא מדרך הצניעות: 
+
+Mishnah 2
+
+<b>נמצא על שלה אות יום טמאים כו': </b>בקצת הנסחאות אותיום וענינו תכף וגדר זה כמו שאמרנו הוא שתבדוק עצמה תכף הפרד בעלה ממנה מבלי זמן מוחש ואז אם ימצא על אלה הבגדים דם יהיו טמאים וחייבין חטאת: ואמרו ופטורין מן הקרבן ר"ל מקרבן חטאת אשר ממנו אמרו בפרק הקודם חייבין בקרבן אמנם אשם תלוי הנה יחוייב לכל אחד מהם כפי העקרים הקודמים במסכת כריתות: 
+
+Mishnah 3
+
+<b>איזהו לאחר זמן כרי שתרד מן המטה כו': </b>מטמאה את בועלה זאת המשנה נכפלת בש"ס בלשונות רבים ואמרו תוך זמן וגדר זמן אין מחלוקת בו וזמן נחלקו בו ר' עקיבא וחכמים וחסרו הגדרת הזמן הראשון ולשון המאמר מבלי חסרון איזהו אחר זמן כדי שתושיט ידה לתחח הכר או לתחת הכסת ותטול עד ותבדוק בו וכדי שתרד מן המטה ותדיח את פניה מחלוקת רבי עקיבא וחכמים חכמים אומרים מטמאה מעת לעת ואינה מטמאה את בועלה ורבי עקיבא אומר מטמאה את בועלה. ואמרו מודים חכמים לר' עקיבא ברואה כתם ר"ל אם בא עליה אחר ראיית הכתם וכבר ביארנו בפתיחת זה הסדר שהיות נדה מטמאה מעת לעת למפרע מדרבנן וטומאת כתמים מדרבנן ואולי היה עולה במחשבתנו שכמו שיאמרו חכמים שמעת לעת שבנדה אינה מטמאה את בועלה כן ג"כ ראתה דם ונבעלה אחר זה אינה מטמאה ובא להודיענו שאין הענין כן אבל תטמא: וכונת פניה הוא לשון נקיה וזאת ההשאלה מפורסמת ברוב דבריהם והלכה כחכמים: 
+
+Mishnah 4
+
+<b>כל הנשים בחזקת טהרה כו': </b>בחזקת טהרה לבעליהן ולכן לא יחוייב עליהם שישאלו את פיה אם היא טהורה אם לא אם עזבה טהורה אמנם אם עזבה נדה לא תותר לבעלה עד שישאלוה אם היא טהורה אם לא. ואמנם כוונת הבאים מן הדרך כי אולי יעלה במחשבתנו שאם יהיה בעלה עמה בעיר היא אותה אשר תהיה בחזקת טהרה לפי שהיא תבדוק עצמה להיותה מוכנת למשגל אמנם אם היה בעלה בדרך מרחוק לא תבדוק עצמה וגם לפעמים אילו בדקה עצמה נמצאת טמאה ולכן לא תהיה בחזקת טהרה הנה הודיענו שלא נאמין בה זאת ההאמנה: 
+
+Mishnah 5
+
+<b>משל משלו חכמים באשה כו': </b>חדר הוא חלל הרחם איזה שיהיה מן החללים כי לרחם שני חללים ופרוזדור צואר הרחם ועליו שתי תוספות דומות לשני קרנים אשר על צואר הרחם ואמנם מה הם זה [<small>יעב"ץ:</small> אשכול] הביצים וזאת הצורה התבאר בספר הניתוח ויחובר בקערירות הרחם והוא הנקרא חדר עורק בו ילך דם הנדות ויזול ברחם ויצא על צואר הרחם הנקרא פרוזדור ותתחבר באלה התוס' והביצים והיא הנקרא עליה עורק אחר יזונה כשאר עורקי הגוף ואינו מעבר למותרים ואם ישוסע מזה העורק מעט יזול ג"כ ממנו על צואר הרחם והוא דם טהור לפי שהוא כדם רעיפת הנחירים או דם הטחורין ונתאמת מזה שדם החדר טמא ודם העליה טהור ואם נמצא דם בצואר הרחם והוא הפרוזדור אם יהיה בין המקום אשר בו אלה התוספות ובין חלל הרחם הנה הוא טמא ולא נאמר לך אולי מן העליה ירד לשם זה אמר פה ספקו טמא שחזקתו מן המקור לפי שברוב הענינים לא ימצא שם זולת דם הנדות ולהיות זה ברוב שמוהו חזקה וכן אמרו בשלשה מקומות הלכו חכמים אחר הרוב ועשאום כודאי אחד מהם שזכרנוהו ואם נמצא דם בפרוזדור והוא צואר הרחם בין המקום אשר בו אלה התוספות ובין פה הרחם אשר יטה לחיצוני הגוף הנה יש בזה הבדל גדול וזה שאם נמצא בעליונות ר"ל ממה שיטה אל הראש אם תהיה עומדת והוא הנקרא אצלם גג פרוזדור הנה הוא דם טהור לפי שהוא מעורק ששסע וחזקתו מן העליה ואם נמצא הדם בתחתיתו ר"ל ממה שיטה אל הרגלים והוא קרקע פרוזדור הנה הוא טמא מספק לפי שלפעמים יהיה מן החדר ולפעמים מן העליה והתוס' אשר זכרתי לך המבדילות לצואר הרחם אשר הושם מהם נוטה לתוך הגוף בחזקת טמא ומה שיטה לחוץ עליונו בחזקת טהרה ותחתיתו טמא מספק ואין התוספות בכללם כי יש להם רוחב ואמנם נרצה מהם קצותיהן הם החדרים לפי שראש כל תוספות מהם דומה לפטמת השד ויבוא מחבור אלה הקצות יחבר הביצים דומה לנקב בעליון הפרוזדור והוא אשר יקראוהו לול שבעליה וממנו אמר מן הלול ולפנים ודאי טמא מן הלול ולחוץ ספקו טמא כמו שביארתי לך אמיתתו ומי שהורגל בחכמה הנתוח מעט יתבאר לו כל מה שזכרנו וגם כי יהיה ציור מה שזכרנו קרוב מאד לפי שאנחנו הפלגנו בביאור זה: 
+
+Mishnah 6
+
+<b>חמשה דמים טמאים באשה כו': </b>עיקר מראה הדם אשר יטמאו האדום וכקרן כרכום וכמימי האדמה וכמזוג והרמז על זה באמרו בטומאת אשה בדם דמיה דמיה שתי פעמים אמר והיא גלתה את מקור דמיה ואמרה וטהרה ממקור דמיה: והשחור הוא השחור האמיתי באודם לפי שהאודם אם נראה כדת ישוב מראיהן שחור והוא אמרם האי שחור אדום הוא אלא שלקה ובית שמאי סוברין שמימי תלתן ומימי בשר צלי הוא המראה האדום אלא שהוא חסר הלקות כמו שהאמיתי במראה האדום השחור להיותו אדום הלקוי מפורסם המראה כן ואמר בזה חלוש באודם והוא כמימי תלתן והוא משרת התלתן ומימי בשר צלי ומחלוקת אשר בין בית הלל ותנא קמא שת"ק אומר מי תלתן ומימי בשר צלי אע"פ שהן לא יטמאו בדם נדה תולין עליו את הקדש ר"ל שהאשה אשר תראה כמראה התלתן וכמימי בשר צלי אם נגעה בטהרות לא אוכלין ולא שורפין אלא תולין ובית הלל מטהרין ויתירו לאכול אותם הטהרות ועקביא בן מהללאל אמר שהמראה אשר הוא כקרן כרכום אם ילקה ישוב ירוק ולכן יטמא הירוק אצלו ות"ק אמר תולין עליו וחכמים החולקין על עקביא האומר טהור אמרו שאין תולין אלא מטהרין ורבי מאיר אומר שדם הירוק אע"פ שלא נחשב דם לענין טומאת דמים הנה נחשבהו דם להיות מכלל ז' משקין ויכשיר את הזרעים ורבי יוסי אמר שהוא לא יטמא ולא יכשיר ורבי יוסי הוא תנא קמא המדבר בזאת המשנה ופירוש קרן כרכום הזך שבכרכום נגזר מן קרן עור פניו והכרכום הוא גידים כרכומיות יכירו אותו הרופאים ויעשו ממנו מרקחות ומי משרת מראה הדם הנוזל והלכה כת"ק לבדו בכל אלה המאמרים: 
+
+Mishnah 7
+
+<b>איזהו האדום כדם המכה כו': </b>לקח מאמר בש"ס כדם המכה הנזכרת פה שהוא דם ההקזה: וחרת הדיו היבש וכן ביאר בש"ס. ודיהה יותר חלוש השחרות ופחות מבריק והוא שיהיה כמראה הזיתים השחורים או כמראה הזפת או כמראה העורבין הנה הוא טהור וכן שאר חמשה המראות אם יהיה מראה מהם יותר חזק מן המראה הנגדר פה הנה הוא טמא ואם היה יותר חלוש ממנו הנה הוא טהור זולת המראה אשר גדרנוהו במזוג כי הוא אם היה יותר חזק ממנו או יותר חלוש טהור ואמנם זכר דיהה מהן במראה השחור לבדו בסבת מה שזכרנוהו מן השחור אמנם יהא טמא לפי שהוא אדום לקוי והיה עולה במחשבתינו שחור אע"פ שהיה יותר חלש השחרות מן הדין יהיה טמא לפי שהוא קרוב אל האדום והודיענו שאין הענין כך. ואמר כברור שיש בו שיקח מן העורקין האמצעיים והוא רטוב ויוקש עליו: ובקעת בית כרם מקום בארץ כנען עפרו אדום ישפך עליו מים ויוקש כמראהו ובתוספתא אמרו מביא אדמה מבקעת בית כרם ומציף עליה מים משערין אותן עכורין ואין משערין אותן צלולין ושם נאמר שאין שעור למים ולעפר: ויין השרוני יין גפנות הנטועות בשרון ארץ כנען. ודע שאין ראית דם בזמנינו זה אבל כל דם שתראה האשה טמא וכן לא נבחין לו מקום אבל בין שימצא הדם מן הלול ולפנים בין מן הלול ולחוץ הכל טמא זה כלו להחמיר: 
+
+Chapter 3
+
+
+
+Mishnah 1
+
+<b>חתיכה אם יש עמה כו': </b>סבת מחלוקת רבי יהודה ותנא קמא שרבי יהודה אומר שאי אפשר לפתיחת הקבר בלא דם מעת שיצא מהרחם דבר אי אפשר מבלי שיצא דם בהכרח ולמיעוט שיעורו לא יתראה ות"ק אמר אפשר לפתיחת הקבר בלא דם ולכן הפילה חתיכה איזה מראה שתהיה ולא יהיה עמה דם הנה היא טהורה ואפילו שסענו אותה חתיכה ומצאנו בה דם אינה טמאה לפי שהוא דם חתיכה לא דם נדה אם הפילה חתיכה ושסעוה ונמצא בה עצם הנה היא טמאה לידה ואין הלכה כר' יהודה: 
+
+Mishnah 2
+
+<b>המפלת כמין קליפה כמין שערה כו': </b>אם תצא ממנה זאת הקליפה אפשר שהם מדם הנדות שנתקרש בחום נתחדש שם ויהי אפשר שהן קליפות שחין ולכך צוה שישרו במים וביאר הש"ס שיהיו המים פושרין ויעמדו בה כ"ד שעות: ואמרו אם יש עמהם דם טמאה ואם לאו טהורה היא סברת חכמים החולקים על רבי יהודה כמו שקדם: וכבר נתבאר בש"ס שאם ילדה מה שגופו גוף בהמה או חיה וצורת פניו צורת אדם הנה לא יחלוק אחד שהוא ולד ואמו טמאה לידה כמו כל יולדת ואם היתה צורת פניו צורת פני בהמה או חיה ושאר גופו גוף אדם הנה אין חולק ג"כ שהוא אינו ולד ואמנם מחלוקת רבי מאיר וחכמים במי שתהיה צורת פניו מסופקת קצתה נוטה לצורת פני אדם וקצתה דמות פני בהמה או חיה רבי מאיר אומר אינו ולד עד שתהיה כל פניו פני אדם וחכ"א מאחר שתהיה מפניו קצת תואר בני אדם הרי זה ולד והוא כוונת אמרם כל שאין בו מצורת האדם אינו ולד אע"פ שהיה נראה מזאת המשנה שרבי מאיר הוא מחמיר וחכמים המקילים אך אמנם נתבאר מסברתם בתוספתא (פ"ד) ומה שזכרתי לך. ולא יסופק בשכלך שהוא נמנע מצד הטבע שילד אדם כל מה שזכרתי פה אבל זה אפשר וכבר העידו יותר מזה וכתבו הפלוסופים מה שהוא זר יותר מכל אלה הענינים הטבעיים כלם הולכין על הרוב ויפול בהם הזרות והפליאה והלכה כחכמים: 
+
+Mishnah 3
+
+<b>המפלת שפיר מלא מים כו': </b>כבר ביארנו פעמים רבות ששפיר כולו מבשר. וגנונים הוא מין התולעת כאילו הוא בשר חתוך בתבנית התולעת ומרוקם הוא שיתבאר בו צורת האדם אם יבדוק כפי מה שאפשר. ואמרו אינה חוששת לולד וכן לא תטמא משום נדה ואע"פ שהוא מלא דם כמו שהתבאר בתחילת הפרק: וכוונת תשב לזכר ולנקבה כפי מה שאספר לך וזה שהיא תשאר טמאה י"ד יום כמו יולדת נקבה ואחר זה תטהר ומותרת לבעלה ואם ראתה דם אחר מ' יום לא נחשבהו דם טהור כמו יולדת נקבה אשר כל דם שתראה אחר המ' טמא כמו יולדת זכר אמנם לחומרא מכל צד שמוה כיולדת נקבה לאסרה על בעלה י"ד יום ושמוה כיולדת זכר לבלתי יהיה דם טהור (זולת) אחר השלמת מ' יום ושמור הענין ולא נצטרך שנשיבהו בכל מקום וזה הולך על העיקר שספיקא דאורייתא לחומרא: 
+
+Mishnah 4
+
+<b>המפלת סנדל או שליא כו': </b>סנדל צורת לשון שור מבשר וידמה כסנדל ולכן נקרא סנדל והוא מתהוה עם העובר בקרום אחד ממותרי הנדות הנוספים על בנין העובר ושליא הוא הקרום אשר יהיה מזרע האיש ובתוכו הוא העובר ורבי שמעון אומר שכבר נמוק העובר קודם צאת השליא ואין הלכה כרבי שמעון: 
+
+Mishnah 5
+
+<b>המפלת טומטום ואנדרוגינוס כו': </b>ידוע הוא שהטומטום והאנדרוגינוס ספק לא ידענו אם הם זכר או נקבה ולכן תשב לזכר ולנקבה וכן אם ילדה תאומים אחד מהם זכר ודאי והאחד טומטום או אנדרוגינוס הנה הוא ג"כ ספק ולא נקבל הוראה באחד אשר הוא זכר ודאי ונאמר מאחר שזה זכר (כן) גם זה כן הטומטום או האנדרוגינוס זכר לפי שהיולדת תאומים הנה לפעמים תלד שני זכרים ולפעמים זכר ונקבה ואם ילדה נקבה ודאית וטומטום תשב לנקבה בלבד על איזה פנים שיהא הטומטום או האנדרוגינוס נקבה היא כאילו ילדה שתי נקבות ואם ילדה זכר הנה ילדה עמו נקבה ודאית יש לה דם טוהר מפני הנקבה עד מלאת פ' יום. ואמרו מחותך או מסורס לשונו או שלם מסורס וכוונה זה שאם נחתכו אבריו בתוך הגוף ויצאו אבריו בלי סדר שיצא היד ואחר הרגל ואחר הזרוע וזה מסורס או יצא כפי הסדר וזה מחותך הנה לא יהיה בו תורת יולדת עד שיצא רובו וראשו כרובו ולכן אם יצא הראש מזה המחותך הרי זו כילוד. ופדחתו מצחו: 
+
+Mishnah 6
+
+<b>המפלת ואין ידוע מה הוא כו': </b>לשון זה המאמר על צד הביאור הוא כן המפלת ואין ידוע אם וולד היה מה שהפילה או לא היה ולד תשב לזכר ולנקבה ולנדה ותאר זה שהיא תשאר שבעת ימים בנדתה כדין כל נדה או יולדת זכר ולא תותר לבעלה עד מלאת לה י"ד יום כדין יולדת נקבה ואם ראתה אחר י"ד יום לא יהיה דם טהור אבל דם טמא כמו אילו לא היתה יולדת אלא נדה לבד ויהיה כל דם שתראה באותם הפ' ימים דם טמא אם דם נדה ואם דם זיבה כפי זמן ראייתה כפי מה שהתבאר וזהו כוונת תשב לנדה שלא יהיה לה דם טוהר כלל ובמלאת המ' יום תטבול כאילו יולדת זכר ולא תגע בקדשים כל זה הזמן כמו היולדת ואע"פ שלא ראתה דם ובמלאת פ' תטבול ותביא קרבן יולדת ואז תטהר לאכול בקדשים ואמנם טבלה ביום מ' להיות טבילה בזמנה אם היתה יולדת זכר וזהו כוונת תשב לזכר ולנקבה ולנדה בעת מה שזכר ושמור זה הענין: 
+
+Mishnah 7
+
+<b>המפלת יום ארבעים כו': </b>אמר שאם הפילה יום מ' מעת בעילה אינה חוששת לולד לפי שלא נגמר צורת העובר בזה הזמן אמנם אם הפילה יום מ"א אשר הוא זמן אפשר שיגמור בו צורת העובר והפילה ולא ידעה אם ולד הפילה אם לאו תשב לזכר ולנקבה ולנדה ורבי ישמעאל אומר שזאת המפלת למ"א יום אי אפשר שיהיה מה שהפילה נקבה לפי שתבנית הנקבה לא תשלם ותגמר עד שיהיו לה פ' יום ולכן תשב לזכר ולנדה לבד אמנם אם הפילה ליום פ"א מעת בעילתה אז תשב לזכר ולנקבה ולנדה אם לא ידעה מה הפילה אם הוא דם או עובר ואין הלכה כר' ישמעאל: 
+
+Chapter 4
+
+
+
+Mishnah 1
+
+<b>בנות כותים נדות מעריסתן כו': </b>כבר בארנו פעמים רבות שכל מה שבא במשנה מהדינים המיוחדים בבנות כותים היא משנה ראשונה ואמנם היום הזה הם כעובדי כוכבים לכל דבריהם וידוע הוא שהם מקבלים התורה כפי פשוטה ולזה אמרו שהנקבה לא תהיה נדה עד שתבגר לאמרו אשה והקבלה אצלינו שהאשה תטמא בנדה בת יום אחד כמו שיתבאר ולזה הן נדות מעריסתן ועריסה הוא הכלי אשר יבדלו בו הקטנים הנקראין בערב מה"ר וכבר בארנו מראשון מכלים (מ"ג) שכוונת באורו כבועל נדה שמטמא משכב תחתון כעליון ויהיה תחתונו של בועל כעליונו של זב אשר לא יטמא אדם וכלים כמו שבארנו שם וזה אשר פסק על כל כותי שהוא בועל נדה בתנאי שיהיה נשוא כי הנשים יושבות על כל דם וביאר הש"ס שכוונת זה המאמר שהן יושבות בין הדם הטהור והטמא ויטהרו הכל וכבר התבאר ברביעי מטהרות (מ"ה) שהתרומה נשרפת על ספק ואמרו מפני מה אין שורפין עליהן את התרומה מפני שטומאתה ספק ביאר זה בהש"ס והעמידוהו בכותי ערום שטבל בפנינו ודרס על בגדי חבר שאם נגעה התרומה באלה בגדים לא תשרף לפי שהם תרתי ספיקות הספק הראשון אם בעל אשתו בקרוב אם לא ואם תמצא לומר בקרוב ספק שהיא יושבת על דם טמא או על דם טהור והעיקר אצלינו על ספק ספיקא לא שרפינן את התרומה ואמנם התנינו בו שיהיה טובל בפנינו ודורס על הכלים והוא ערום לפי ששורפין את התרומה על טומאת עם הארץ לפי שהם מדרס כמו שבארנו בחגיגה ובטהרות ואילו לא יטבול בפנינו יחוייב שתשרף תרומה על מגעו דלא יהא אלא עם הארץ: 
+
+Mishnah 2
+
+<b>בנות הצדוקין בזמן שנהגו ללכת כו': </b>רבי יוסי סובר שסתם צדוקית כישראלית ותנא קמא אומר סתמן ככותיות ואין הלכה כרבי יוסי: 
+
+Mishnah 3
+
+<b>דם נכרית ודם טהרה של מצורעת כו': </b>כבר בארנו בפתיחת זה הספר שהעובדי כוכבים לא יטמאו בשום פנים מאופני הטומאה מן התורה ומדרבנן גזרו עליהן שיהיו כזבין לכל דבריהן שהן זבין מדרבנן: בית שמאי מטהרין דם העובדת כוכבים בדין תורה וישימו הגזירה כרוקה וכמימי רגליה אשר הם נמצאים תמיד ועשו זה להודיע שטומאתן מדרבנן ולזה דמן טהור ובית הלל אומרים שאם שמנו דמה ר"ל דם נדותה כרוקה ומימי רגליה נודע שהכל מדרבנן. וכוונת כרוקה שיטמא לח ולא יטמא יבש ואין דם נדה האמתי אבל יטמא לח ויבש כמו שיתבאר בששי מזאת המסכתא דם טהרה של מצורעת הוא הדם אשר תראהו האשה היולדת אחר שבעה לזכר וי"ד לנקבה אם תהיה מצורעת וסבת מחלוקת ב"ש וב"ה בדם טהרה של מצורעת יאריך ביאורן וזה יותר דומה בעיון הש"ס מלזכור זה בחיבורינו: ודם יולדת שלא טבלה הוא הדם שתראה אחר ז' לזכר ואחר י"ד לנקבה אם לא טבלה ליל שמיני או ליל ט"ו לפי שהיא אילו טבלה היה דם טהור כמו שבא בפסוק שקראה דמי טהרה ואם לא טבלה אמר ב"ה שלא תפרד מטומאת נדה בשום פנים לכן תטמא לח ויבש כדם נדה ובית שמאי אומרים אמנם תועלת הטבילה להתירה לבעלה ומעת שנשלם זמן הנדה נתפרקה מן הנדות ואפילו לא תטבול ולא תהיה דם נדה אבל יהיה דינו כדין רוק נדה ומימי רגליה אשר מטמאין לחין ואין מטמאין יבשין ודע שאם ילדה והיא זבה ר"ל ששבה זבה ואז תלד וזאת היא הנקראת יולדות בזוב והשלימה ז' לזכר וי"ד לנקבה וספרה ז' נקיים אחר זה כדין כל זבה ואחר ראתה דם אחר זה והיא לא תטהר ליל ח' מהימים הנקיים הנה ב"ש וב"ה נשארים בה על מחלוקתם ב"ש אומרים שנשלמו ז' נקיים ואע"ג שלא טבלה נבדלת מן הזיבה וב"ה אומרים שלא תפרד אם לא טבלה ואמנם הסכימו ביולדת בזוב שלא ספרה ז' נקיים ולא טבלה וכן התבאר בהש"ס: 
+
+Mishnah 4
+
+<b>המקשה נדה קשתה שלשה ימים כו': </b>תצטרך זאת ההלכה אל העיקרים כבר נתבאר קצתם פעמים רבות אך אבארם כולם פה וזה שאשה אם ראתה דם ג' ימים רצופים בלא עת נדתה הנה היא תהיה זבה והוא אמרו יתברך ואשה כי תזוב זוב דמה ימים רבים בלא עת נדתה ואמרו מיעוט ימים שנים רבים שלשה אמנם אם ראתה האשה דם בעת נדתה בין שתראה יום אחד או ז' כולם הנה היא נדה לבד ולא תהיה טמאה זולת (אורך) [<small>יעב"ץ:</small> אותן] השבעה והוא אמרו יתברך ז' ימים תהיה בנדתה ובליל השמיני תטבול ותותר לבעלה ותטהר ואמר יתברך או כי תזוב על נדתה הוא שתחבר הזיבה בנדות ולא תהיה ביניהם טהרה כגון שהתחיל הזיבה ביום השמיני מתחלת הנדות וימשוך ג' ימים וזהו אשר יקראוהו סמוך לנדתה ובאה הקבלה שפחות זמן שתהיה בין ווסת לווסת י"א יום והוא אמרו בכל מקום י"א יום שבין נדה לנדה הלכה למשה מסיני ואם השלימה האשה ז' ימי נדה וראתה בי"א יום אשר אחריהן ג' ימים רצופים והיתה זבה ומן העיקר אצלינו ג"כ שאם ראתה דם ג' ימים או יותר רצופים מחמת ולד הנה היא טהורה ואע"פ שראתה באלה הי"א יום וכן בא הקבלה בזה מחמת עצמה ולא מחמת ולד: ומקשה היא היולדת אם אחזה החבלים והזלת הדם ויש מן הנשים שיתחיל הקושי קודם הלידה ימים רבים ומהם מי שיאחזם שעות לבד קודם הלידה: וביאור שפתה מנוחה ושלום מאלה המקרים: ואמר בזאת המשנה שההרה אם אחזוה צירים ויגר דמה תהיה נדה מפני זה הדם ובתנאי שיהיה הגרת זה הדם בעת נדתה ר"ל בעת המורגל אצלה שתהיה נדה בו אמנם אם היה הגרת זה הדם אשר הוא מחמת קושי בלא עת נדתה הנה היא טהורה וכן התבאר בהש"ס ואם התמיד הגרת דמה שלשה ימים רצופין ויהיה זה בלא עת נדתה כמו שזכרנו ר"ל באמצע הי"א יום ואחר נסתלק ממנה הקושי כ"ד שעות תהיה נדה לפי שבהסתלקות הקושי ידענו שזה הדם אשר ירד ממנה הוא דם נדה שאינו מחמת ולד לפי שאילו היה מחמת ולד לא נסתלקו ממנה החבלים עד שתלד ואם שבו אליה הצירים והחבלים אחר כ"ד שעות ותלד הרי זו כיולדת בזוב ור' יהושע אומר עד שיסתלקו ממנה החבלים. לילה ויום כליל שבת ויומו ר"ל שיקדם הלילה ליום שאם נסתלקו ממנה החבלים בתחלת השעה מן היום האחד על דרך משל אצל רבי אליעזר אם תעמוד בריאה עד תחלת שעה ראשונה מן היום תשוב זבה ואצל רבי יהושע עד שתתמיד בריאותה עד תחלת ליל ג' ואז תשוב זבה: ואמרו ששפתה מן הצער ולא מן הדם כונתו היא אע"פ ששפתה מן הצער לבד ונשאר הדם ילקה שהיא זבה (ואחר) ולא נאמר מעת שנשאר הדם היורד עד עת הלידה זה הדם כולו מחמת ולד הוא וזה אשר לא תרגיש בציריה ושפתה מן הצער אמנם הוא לחולשת הכח ולא תהיה זבה הודיענו שאין הענין כך אבל מעת שנסתלקו החבלים הזמן הנזכר ידענו שזה הדם הקודם מחמת עצמה ולא מחמת ולד אמנם אם ראתה ג' ימים בתוך י"א יום כמו שזכרנו ואחר שנסתלקו החבלים ונפסק הדם הזמן הנזכר והוא מעת לעת לרבי אליעזר (אומר) ולילה ויום לרבי יהושע אל זה רמז מפני שהיא זבה והוא מבואר לא יצטרך דבור וכך אם קשתה ב' ימים וביום הג' שפתה מן הצער מעת לעת ונסתלקו הצירים ונשאר הדם שזבה בזה היום מהמנוחה מהצירים הנה היא ג"כ זבה ואע"פ שהדם נתחבר שתיתתו עד הלידה והלכה כרבי אליעזר: 
+
+Mishnah 5
+
+<b>כמה הוא קישוייה ר' מאיר אומר כו': </b>אמרו כמה הוא קישויה ירצה בו ואם יתמיד הגרת הדם והחבלים זמן ארוך והגיע זה עד הלידה כמה זה הזמן אשר אם יתמיד בו הגרת הדם עם החבלים יחשב זה מחמת ולד ולא תהיה נדה אחר שהשיגו הכאבים הלידה ולא שפתה א"ר יוסי שרוב מה שיהיה שניחסהו אל הלידה י"ד יום קודם הלידה אמנם אם אחזה הגרת דם והחבלים קודם הלידה בב' יום על דרך משל ונשארו הכאבים כל השני ימים ולא שפתה כלל הנה היא זבה והיא יולדת בזוב לפי שכל מה שראתה מן הדם כל הששה ימים אשר לפני שתי שבתות הסמוכין ללידה אינו מחמת ולד והלכה כר' שמעון: 
+
+Mishnah 6
+
+<b>המקשה בתוך שמונים לנקבה כו': </b>כבר ידעת שיולדת נקבה מותרת לבעלה אחר י"ד יום ואפשר שתהר ותפיל באמצע פ' יום. מקום שהחמיר בדם השופי הוא י"א יום שבין נדה לנדה אשר קדם ביאורו לפי שהיא אם ראתה בהם דם נדה שלא מחמת ולד ג' ימים תהיה זבה ואם ראתה בהם דם הקושי תהיה טהורה כפי מה שקדם ביאורו. מקום שהקל בדם השופי הוא ששים יום וששה ימים של נקבה אשר כל דם שתראה בהם טהור אע"פ שהוא מחמת עצמה אינו דין שנקל בדם הקושי ויהיה ג"כ טהור וכבר בארנו שדם השופי הוא אשר ירד מבלי ציר וחבל ודם הקושי הוא אותו אשר ירד עם צירים וחבלים א"ר אליעזר דיו לבא מן הדין להיות כנדון כמו שהמקשה בזולת ימי טוהר נדה ודם נדה יחשב זה דם הקושי ג"כ מקשה בתוך ימי טוהר וכבר בארנו בשני מבבא קמא שאין אחד חולק בזה העיקר אשר הוא דיו לבא מן הדין להיות כנדון אך תאמר רבי אליעזר שהמקשה נדה אינה בכלל עליו לפי שכבר בארנו במה שקדם שהמקשה בעת נדתה לבד הוא אשר תהיה נדה אמנם אם קשתה בתוך י"א יום הנה היא טהורה ואפי' טומאת נדה אין עליה ולכן תהיה ג"כ טהורה ודמיה טהורין אם קשתה בימי טהרה של נקבה ויהיה הבא מן הדין כנדון לפי שסברת רבי אליעזר שאמר היא נדה אם קשתה בתוך י"א יום יחוייב שתהא טמאה טומאת נדה אם קשתה בתוך פ' יום של נקבה כמו שזכר פה ואין הלכה כר' אליעזר: 
+
+Mishnah 7
+
+<b>כל אחד עשר יום בחזקת טהרה כו': </b>אלו הי"א יום הם אותם אשר בין נדה לנדה אשר הם הלכה למשה מסיני כמו שזכרנו ואמרנו שהיא בהן בחזקת טהרה כוונתם שהיא אינה קובעת וסת באלה הי"א יום בשום פנים לפי שהוא הזמן היותר קצר שיהיה בין נדה לנדה אמנם אחר י"א הנה אפשר שתקבע לה וסת ולכן יחוייב (אלה) [<small>ד"נ</small> אליה] שתבדוק את עצמה תמיד אחר הי"א יום אע"פ שזה בזולת עתה הידוע כמו שאמרנו במה שקדם אע"פ שאמרו דיין שעתן צריכה להיות בודקת ואם ישבה ולא בדקה אחר הי"א יום בין שהיא בטלה הבדיקה באונס או בשגגה או בזדון הנה היא טהורה ואם הגיע שעת ווסתה ולא בדקה ואחר זה בדקה ואפי' מצאה עצמה טהורה הנה היא טמאה ובחזקת נדה מאשר לא בדקה עצמה בשעת ווסתה וכבר ידעת שהזב והזבה סופרים שבעת ימי נקיים ואחר יטהרו ואלו שבעת ימים הם אותם אשר יקראו ימי הזב והזבה וכבר בארנו שהאשה לא תהיה זבה ותצטרך ספירת ז' ימים נקיים עד שתראה דם ג' ימים רצופין בלא עת נדתה והיא אשר תקרא זבה גדולה ואם ראתה דם בלא עת נדתה בתחלת היום היא בזה היום טמאה ותשאר שומרת ליום השני ואם לא תראה דם ביום ב' תטבול ותותר לבעלה ותטהר ואם ראתה דם ביום הב' ג"כ תשמור ביום הג' ואם נשלמה (פירוש מגזרת שלם) ולא תראה דם תטהר ומותרת לבעלה ואם ראתה דם בזה היום הג' תהיה זבה גדולה ותצטרך ספירת שבעת ימים והיא באלה הימים תקרא שומרת יום כנגד יום ותקרא ג"כ זבה קטנה וכבר בארנו פעמים רבות שזאת השומרת יום כנגד יום אסורה לבעלה ומטמאה משכב ומושב כזכה אלא שהיא לא תצטרך ספירת ז' כזבה גדולה ולא קרבן. ואמר שהזב והזבה אם לא בדקו עצמם בכל יום מאלו ז' ימים אע"פ שבדקו אחריהם ונמצאו טהורין וכן שומרת יום כנגד יום אם לא בדקה עצמה ביום השני אם היתה רואה בראשון לבד או לא בדקה בג' אם היתה רואה גם כן בב' אע"פ שבדקה עצמה אחר זה ונמצאת טהורה הנה הם בחזקת טומאתן לפי שכבר הוחזקו לטומאה ולא יצאתה ממנה אלא. בהתאמתות ואין הלכה כרבי מאיר: 
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>יוצא דופן אין יושבין עליו ימי טומאה כו': </b>חכמים אומרים אשה כי תזריע וילדה זכר עד שילדה ממקום שמזרעת רבי שמעון אומר שאמרו תלד לרבות יוצא דופן והוא שישוסע חלצי האשה אם תקשה עליה הלידה ויצא העובר משם: ובית החיצון כנוי מן המקום אשר הוא יוצא מצואר הרחם והוא המקום שיכנס בו האמה בעת המשגל אם יצא דם מן המקום אשר יגע ראש האמה הנה היא טמאה ואע"פ שהדם לא יפלוט ולא יצא חוץ לגוף והוא אמרם בגדר בית החיצון מקום שהשמש דש ובא בזב כי יהיה זב מבשרו עד שתצא טומאתו מבשרו ובא בבעל קרי ואיש אשר תצא ממנו שכבת זרע עד שתפרד מגופו ואז יטמאנו והלכה כר' שמעון: 
+
+Mishnah 2
+
+<b>היה אוכל בתרומה והרגיש שנזדעזעו אבריו כו': </b>התירו לו פה לאחוז באמה לפי שהוא כבר הזריע ולא יוסיף בזה הרהור ואמרו ומטמאין בכל שהוא רומז אל שכבת זרע ואל הזוב לפי שזב ובעל קרי אם ראו איזה שיעור שיהיה נטמאו אמנם מי שיגע בשכבת זרע עד שיגיע בכעדשה אז יטמא כמו שבארנו: 
+
+Mishnah 3
+
+<b>תינוקת בת יום אחד מטמאה כו': </b>אם תהיה בת יום אחד ותשוב נדה אם יצא ממנה דם ביום הלידה ואפשר שתהיה בת עשרה ימים זבה כגון שתראה שלשה ימים רצופים אחר שבעת ימים מנדה לפי שהיא כל שבעת ימי ראיותה לא תהיה בה זבה כפי מה שבארנו ושלא תהיה הזבה זבה אלא בלא עת נדתה ואלה המשפטים כלם קבלה ואין מופת עליהם זולת סמכים: ואמרו ופוטר מן היבום לפי שהיא אם תשלים שלשים יום כפי מה שיתבאר ביבמות הנה נפטרה אמו מן החליצה ומן היבום אמנם אם מת בתוך שלשים יום הנה היא חולצת ולא מתיבמת וכבר נתאמת שאפילו מיום אחד פוטר אמו מן היבום ואמרו ופוסל מן התרומה אינו רוצה בו שתהיה כהנת שיש לה בן מישראל בן יום אחד הנה היא אסורה בעבורו לאכול בתרומה לפי שכבר התבאר ביבמות שהעובר פוסל וכ"ש בן יום אחד ואמנם ירצה בו שהוא פוסל עבדי אביו מלאכול בתרומה המשל בזה כגון שיהיה לכהן שתי נשים אחת מהן כשרה לכהונה ויש לה ממנה בנים והשניה פסולה לכהונה ויש לה ממנה בן יום אחד והוא חלל ומת זה הכהן ויש לו עבדים ונתערב זה החלל עם אחיו הכשרים ולכן נפסלו הבגדים מלאכול בתרומה מפני חלקו של חלל אשר אינו מאכיל זה להיותו בן יום אחד אמנם אם היה עובר היה מותר לעבדים שיאכלו מפני הבנים הכשרים עד שיולד זה החלל לפי שהעיקר אצלינו שאין קנין לעובר. ואמרו ונוחל ומנחיל ר"ל נוחל מן האם ומנחיל לאחים מן האב משל בזה שאם תמות אמו ביום לידתה הנה הוא ירש נכסיה ואם ימות הוא אחר זה ביום הולדו הנה ירשוהו אחיו מאביו ותסוב נחלה מזה הקטן לאחיו מאביו ביום אחד: ואמרו כחתן שלם ר"ל שיחוייב להתאבל עליו ובתנאי שיהיה אצלם התאמתות שנולד לתשעה חדשים שלמים אמנם אם לא יתאמת לאביו ולאמו זה הנה לא יחוייבו להתאבל עליו עד שישלמו לו שלשים יום לפי שהעיקר אצלינו כל שלא שהה שלשים יום באדם הרי זה נפל אם כלו חדשיו כמו שבארנו אפילו מת ביום שלשים עצמו אינו מחוייב להתאבל עליו: 
+
+Mishnah 4
+
+<b>בת שלש שנים ויום אחד מתקדשת כו': </b>זה כולו מבואר לפי שהעיקר אשר יכלול זה הוא אמרנו בת שלש שנים ויום אחד ביאתה ביאה וזה הדבר הלכה למשה מסיני ופחותה משלש שנים ויום אחד אין ביאתה ביאה וכבר נכפל זה במקומות רבים וכוונה כנותן האצבע בעין אשר תדמע רגע ואחר ישוב לעניינו כן אם נבעלה היא פחותה מאלה השנים תשוב בתולה כאילו לא נבעלה כלל: 
+
+Mishnah 5
+
+<b>בן תשע שנים ויום אחד כו': </b>זה העיקר כולו גם כן אמרו בן תשע שנים ויום אחד ביאתו ביאה ואמרו עד שיגדיל ר"ל עד שיגדיל ויבעול אחר שהביא שתי שערות ואז יתן גט ויפטור ואמנם לא בא עליה משהגדיל הנה היא תצטרך גט וחליצה כפי מה שבארנו בעשירי מיבמות ואם בעל נדה יהיה כבועל נדה ויטמא משכב התחתון כעליון כמו שבארנו בראש כלים ופוסל מן התרומה אם היה זה פסול לכהונה ובעל כהנת הנה הוא ישיבה חללה ותפסל מלאכול בתרומה ואם היה כהן בן תשע שנים ויום אחד ונשא ישראלית אינו מאכיל אותה לפי שאין קנינו קנין גמור כמו שזכרנו בשביעי מיבמות ואם רבע את הבהמה פסלה מעל גבי המזבח כמו שהתבאר בששי מתמורה וכל העריות מתות על ידו והוא פטור כמו שהתבאר בשני מכריתות וכבר בארנו זה תכלית הביאור בז' מסנהדרין: 
+
+Mishnah 6
+
+<b>בת אחת עשרה שנה ויום וכו': </b>זה אשר אמרנו בת י"ב שנים ויום אחד ובן י"ג שנה ויום אחד נדריהן קיימין ואפי' אמרו אין אנו יודעין. בתנאי הבאת שתי שערות למטה בגוף כמו שבארנו במקומות ביבמות וכתובות ואז לוקין על המראתן אם מרו אמנם אם לא יביאו שתי שערות עדיין קטנים הם וכוונת נבדקים שישאלום אם הם יודעים כוונת הנדרים ולמי הם ואם לא יאמרו נבדקים כל י"ב וכן כל י"ג לתינוק לפי שכבר נאמר ששלשים יום בשנה חשובין שנה היה עולה במחשבתינו של בעל זה המאמר אם ישאלום שלשים יום ומצאם שלא יבינו נסתלקה חקירתם אמר אין הענין כן אבל לדברי הכל בודקין כל שנת י"ב חדש לנקבה וי"ג לזכר וכל עוד שנמצאום יודע נדריו קיימין ואע"פ שהם קטנים וזה היא עונת נדרים הרמוז אליה בכל מקום ושני הנקבה לעונת נדרים פחות משני הזכר להיות חייהן קצרים מחיי האיש ברוב: 
+
+Mishnah 7
+
+<b>משל משלו חכמים באשה כו': </b>פגה הוא הפרי הפג בוחל הוא הפירות אשר הקריבו להתבשל וצמל שם פירות נתמלא בשולם והוא מלה מורכבת מן ויצאה מלאה וכבר בארנו גדר הקטנות והנערות והבגרות בשלישי מכתובות: 
+
+Mishnah 8
+
+<b>איזו היא סימניה רבי יוסי הגלילי אומר משיעלה הקמט כו': </b>איזו היא סימניה ר"ל איזה האות הוא אות הבגרות ואלה הסימנים הם הסימנים אשר נתנו חכמים מלמעלה והם אשר יורו על הסימנים שלמטה וזה שאנחנו כבר בארנו פעמים רבות שאם הביאה שתי שערות אחר י"ב שנה ויום אחד הנה היא תקרא נערה ומן ששה חדשים אחר הבאת ב' שערות תהיה בוגרת ואין לאביה רשות בה והנה אצלינו הסימנים אשר נקבל מהן מופת על הבגרות אם הם כמו סימנים של מטה ואמרו פה תחת הדד ר"ל במקום הדד וגדרו זה כשתשיב ידיה אל אחוריה ומשתשחיר את הפיטומות ועד שישחיר ראש השד של העוקץ ר"ל על קצת השד והלכה כדברי כולן להחמיר ולכן כל עוד שיתראה אחד מאלה הסימנים ולא יתראה האחר נשימה כבוגרת להחמיר ולא להקל ואם קדשה עצמה בפני אביה צריכה גט כבוגרת ואם קדשה אביה ג"כ צריכה גט כנערה אע"פ שלא יתראו בה סימני בגרות וכן כל מי שיתראה אחד מאלה הסימנים שאביה מפר נדריה לחומרא ולא תנשא לכהן גדול: 
+
+Mishnah 9
+
+<b>בת עשרים שנה שלא הביאה כו': </b>אמר והיא איילונית ולא אמר הרי זו איילונית הרי מהשלמת התנאי שתהיה בת עשרים שלא הביאה שתי שערות ויתראה בה סימני האיילונית ואז נדון עליה בדין האיילונית וכן הבן עשרים שלא הביא שתי שערות עד שיתראו בו סימני סריס ואז יהיה סריס חמה וכבר בארנו סימני איילונית בראשון מיבמות וסימני סריס חמה בעשירי מיבמות אמנם אם לא יתראו סימני איילונית וסימני סריס ולא הביאו שתי שערות הנה כמלאת לכל אחד מהם ל"ה שנה ואז יהיה סריס או איילונית כמו שבארנו במקומות רבים מיבמות ואין הלכה כרבי אליעזר ודע שאלו העשרים שנה לא נצטרך שיהיו מיום ליום וכן לא אמר בהן עשרים שנה ויום אחד ולזה אם לא הביאו שתי שערות ונראו סימני סריס וסימני איילונית והם בני עשרים שנה פחות שלשים יום הנה נדון בהם כאילו הם עשרים שלמות ויהיה סריס או איילונית: 
+
+Chapter 6
+
+
+
+Mishnah 1
+
+<b>בא סימן התחתון עד שלא בא העליון כו': </b>עד שלא בא התחתון אמרו אע"פ שאי אפשר הוא סברת חכמים אמנם לרבי מאיר אפשר שיבא העליון ולא יבא התחתון ולכן לא חולצת לפי שהסמיכה היא על הסימן התחתון וכבר ידעת שהאשה לא תחלוץ עד שתביא ב' שערות ומותר היבום בקטנה זולת לרבי מאיר שהוא מקיש אשה לאיש ולא יהיה אצלו יבום כשר אלא לגדולה ולכן אמר פה לא חולצת ולא מתייבמת ואל החכמים האומרים שלא יתראה סימן העליון אלא אחר שנראה הסימן התחתון ואפילו בדקנו ולא מצאנו נאמר הנה נפל וסימן התחתון הוא הבאת ב' שערות וסימן העליון סימני השדים אשר קדמו וכבר התבאר לך שלדברי הכל על סימן תחתון סמכינן ולזה אמרו כיון שבא תחתון שוב אין משגיחין על העליון ומבואר שאין אצלינו סימן עליון אלא באשה לבד כי אין לאיש סימן עליון ואין הלכה כרבי מאיר: 
+
+Mishnah 2
+
+<b>כיוצא בו כל כלי חרש כו': </b>מכניס הוא שיהיה נקוב נקב אפשר שיכנס המים ממנו לכלי אם תשים זה הכלי על פני המים ובלי ספק שכל נקב הוא בזה השיעור אם מלא זה הכלי במים יוזל ממנו וזה אשר יקראהו מוציא משקה וכבר בארנו זה במסכת כלים שכל כלי חרס ינקב בכונס משקה אשר יפסל ולא יאות שיהיה גיסטרא ר"ל יושב לקבול ההטפחה ואז לא יקבל טומאה כן ג"כ אם ינקב כמוציא משקה הנה הוא פסול לגסטרא ולא יאות אליה ולכן לא יקבל טומאה לסיבת זה מה שזכרנו לפי שאין אומרים הבא גיסטרא לגיסטרא לפי שגיסטרא עצמה אמנם נעשתה לקבל ההטפחה ואם תהיה מטפחת נצטרך אליה לנושא אחד ואמר יש שהוא מוציא ואינו מכניס ר"ל שיש קצת כלי חרס לקצת העניינים שאם ינקב במוציא משקה לבד ואינו מכניס משקה יהיה כשר וזה לקדש בו מי חטאת לפי שמכניס ואינו מוציא כשר למי חטאת ויהיה לשון המאמר ממה שבארנו כל כלי חרס שפסול למי חטאת פסול לגיסטרא ויש שפסול לגיסטרא ואינו פסול למי חטאת: וכבר התבאר בשני מאהלות שאבר שיש בו עצם מטמא במגע ובאהל ואם לא יהיה בו עצם אינו מטמא באהל וזאת היא התועלת בידיעתינו מזה האבר אם יש לו עצם אם לא וכבר התבאר בהש"ס שאלה הפרקים אשר בהם הצפורנים אם נעדר הציפורן אע"פ שהאבר נשאר בגדלו ובבשרו הנה הוא מטמא במגע. ובמשא ואינו מטמא באהל: 
+
+Mishnah 3
+
+<b>כל המטמא במדרס מטמא טמא מת כו': </b>אמר השם יתברך בזב והיושב על הכלי אשר ישב עליו וגו' ובאה הקבלה יכול כפה סאה וישב עליה כפה תרקב וישב עליה יהא טמא תלמוד לומר והיושב על הכלי אשר ישב עליו הזב מי שמיוחד לישיבה יצא זה שאינו מיוחד לישיבה שאומרים לו עמוד ונעשה מלאכתינו כבר התבאר שהכלים אשר לא יאותו למשכב ומושב לא יטמאו במדרס הזב והם מטמאין טומאת מת וזהו כונת אמרם בזב עמוד ונעשה מלאכתינו ואין אומרים בטמא מת עמוד ונעשה מלאכתינו וכבר התבאר זאת הכוונה בפרק שני מכלים וכן בארנו ענין המדרס בי"ח מכלים: 
+
+Mishnah 4
+
+<b>כל הראוי לדון דיני נפשות כו': </b>כמו שמבואר בסנהדרין זאת המשנה לרבי מאיר שמחשב שסומא באחת מעיניו פסול לדון ויקבל מופת מאמרו יתברך על פיהם יהיה כל ריב וכל נגע מקיש ריבים לנגעים מה נגעים שלא בסומין דכתיב לכל מראה עיני הכהן אף ריבים שלא בסומין ולכן סומא באחד מעיניו פסול לדון וכשר להעיד אצל רבי מאיר אמנם אצל חכמים הנה הוא כשר לדון מאחר שהעיקר אצלינו שגמר דין כשר בלילה כמו שהתבאר בסנהדרין ואע"פ שראית נגעים לא תהיה בלילה כמו שבארנו בנגעים כן גם כן סומא באחד מעיניו ידין ואע"פ שיהיה פסול לראות רגעים ואין הלכה כר' מאיר: ואשר חייב שלא שם הש"ס זאת המשנה באוהב ושונא אשר הוא כשר להעיד כפי סברת חכמים ופסול לדין כמו שהתבאר במקומות מן הש"ס להיותו ענין נעתק במהרה והוא שישוב השונא אוהב וישוב תכף על ענין האמצעית ואין בכחו אלא שיאמר ויש שהוא כשר להעיד ואינו כשר לדון: 
+
+Mishnah 5
+
+<b>כל שהוא חייב במעשרות כו': </b>מבואר הוא שמיני הבשריים והגידים והביצים כולן טמאין טומאת אוכלין ואין בהם מעשרות לפי שהם אינם מגידולי קרקע: 
+
+Mishnah 6
+
+<b>כל שהוא חייב בפאה כו': </b>גדר הדברים אשר יחייבו במעשר אינם מגדר הדברים אשר יחייבו בפאה שבגדר הפאה נאמר כלל אמרו בפיאה כל שהוא אוכל ונשמר וגדולו מן הארץ ולקיטתו כאחד ומכניסו לקיום חייב בפאה ואמר בגדר המעשר כלל אמרו במעשר כל שהוא אוכל ונשמר וגדולו מן הארץ חייב במעשר וכבר בארנו אלו הכללות במקומם והצורך אליהם מהם כבר הובן: 
+
+Mishnah 7
+
+<b>כל שהוא חייב בראשית הגז כו': </b>כבר בארנו בי"א מחולין שראשית הגז יחוייב למין הצאן לבד והמתנות והם הזרוע והלחיים והקיבה יחוייב לצאן ולבקר ולעזים זכריהן ונקביהן: 
+
+Mishnah 8
+
+<b>כל שיש לו ביעור יש לו שביעית כו': </b>אמר השם יתברך בשביעית ולבהמתך ולחיה אשר בארצך וגו' ואמרו בספרי כל זמן שחיה אוכלת מן השדה האכל לבהמתך מן הבית כלה לחיה מן השדה כלה לבהמתך מן הבית וזה הוא כוונת הביעור רוצה לומר שיסיר אלה הצמחים מביתו אם כלו מן השדה וכבר התבאר זה כולו ונתאמת במסכת שביעית ושם דברים לא יעקר שרשם בשום פנים מן הארץ כמו עלי הלוף השוטה ועלי הדנדנה והם עלי הלוף והנענע שקורין מינט"ה ואלה וכיוצא בהם יחוייב להם משפט השביעית ולא יחייבו בם הביעור לפי שהיא לא תכלה מן השדה: 
+
+Mishnah 9
+
+<b>כל שיש לו קשקשת יש לו סנפיר כו': </b>קשקשת הם הקשקשים וסנפיר הם הכנפים וזה מגיע לידיעת מיני בעלי חיים ותועלתו בידיעת הטמא והטהור מן הדג ולידיעת הבהמה מן החיה כפי מה שיתבאר בחולין: 
+
+Mishnah 10
+
+<b>כל הטעון ברכה לאחריו כו': </b>ידוע הוא שהמצות כלם מברך עליהם עובר לעשייתן כמו הציצית והתפילין והמזוזה והסוכה והלולב וזולתם ואין חיוב ברכה אחרי העשותם: 
+
+Mishnah 11
+
+<b>תינוקת שהביאה שתי שערות כו': </b>כבר בארנו פעמים רבות שאלה ב' שערות לא יועילו ולא יהיו סימני הבגרות אלא אם ימצאו בפגישת זמן המורגל והוא י"ב שנה ויום אחד לתינוקת וי"ג שנה ויום אחד לתינוק וכל עוד שיהיה פחות מאלה השנים וימצא להם הב' שערות הנה הוא שומא ואינם סימני הבגרות ולשון נקיה הוא בקראן לשער גב הערוה זקן ופסק ההלכה הבת ממאנת עד שתביא ב' שערות ואם תביא ב' שערות והיה לה י"ב שנים ויום אחד אינה ממאנת ואם לא נמצאו לה ב' שערות תמאן ואפילו היתה מכ' שנה אלא אם יתאמת שהיא איילונית כפי מה שהתנינו כי היא אז לא תמאן וזה אם לא בא עליה אחר י"ב שנה ויום אחד אמנם אם בא עליה בזמן הזה היתה מקודשת בביאה שהיא דאורייתא ואינה יכולה למאן ואע"פ שלא נמצאו לה ב' שערות כי אנחנו נאמר שמא נשרו מאחר שהגיעה לכלל שנותיה וזהו המשל המבואר בזה הדין וכבר זכרנו זה ביבמות וזו היא הסברא האמתית אשר יתראה מעיון הש"ס: 
+
+Mishnah 12
+
+<b>שתי שערות האמורות בפרה כו': </b>אמרו בש"ס הלכה כדברי כולן להחמיר ויהיה כפי מה שאספר אם יהיו שתי שערות כדי שיהו נטלות בזוג אשר הוא הפחות שבשיעורים אינה ממאנת ואינה חולצת עד שיהיו כדי לכוף ראשן לעיקרן: 
+
+Mishnah 13
+
+<b>הרואה כתם הרי זו מקולקלת כו': </b>מבואר הוא שזה הכתם הוא שתמצא טפת דם בבגדה כפי מה שיתבאר אמנם מצאה בלא עת נדתה: וכונת אמרו מקולקלת אם נפסד העת הידוע לנדתה ונתקלקל וסתה וחוששת משום זוב אמנם אם שתהיה ספק זבה ותביא קרבן זבה אינו נאכל כמו שבארנו בערכין וכבר התבאר בהש"ס שאם יהי' הכתם שיעור ג' גריסין ושיעור הגריס כבר בארנו בנגעים הנה היא חוששת משום זוב ונאמר כגריס בא בכל יום וזה הכתם מראותה ג' ימים ולכך תחוש לזוב וזו היא סברת חכמים ורבי חנינא בן אנטיגנוס הוא האומר פה שאין בכתמים משום זוב וכן אוקים הש"ס זה הדבר ביחיד ואמר מאן חכמים רבי חנינא בן אנטיגנוס שאמר שכתם אחד לא תחוש לו משום זוב ואפילו היה בתכלית הגודל אלא אם לבשה ג' בגדים בדוקים ונמצא כתם על כל בגד מהם או שנמצאו ג' כתמים בבגד אחד בתנאי שיעמוד עליה זה הבגד שני ימים ותמצא ביום הג' כתמים ואז תהיה ספק זבה ותחוש לזבה והלכה כחכמים שאומרים חוששת משום זוב ואפילו בכתם אחד אם יהיה גדול השיעור כמו שבארנו: 
+
+Mishnah 14
+
+<b>הרואה יום י"א בין השמשות כו': </b>זה הי"א יום כבר קדם לנו ביאורו ולשון זאת המשנה כמו שביאר הש"ס הוא כן הרואה יום י"א בין השמשות תחלת נדה וסוף זיבה ובשביעי לנדתה סוף נדה ותחלת זיבה וכן יום מ' לזכר יום פ' לנקבה בין השמשות וביאור זה שאם ראתה דם יום מ' או יום פ' בין השמשות וזה ספק אם ביום היתה הראיה ויהיה דם טהור או בלילה ויהיה דם טמא ואם ראתה ב' ימים רצופים והם הט' והיו"ד מן י"א אשר הם ימים הראוים לזיבה כמו שבארנו ויום הי"א אם ראתה דם בין השמשות הנה זה ספק אם ראתה הדם ביום ותהיה הראיה סוף זיבה לפי שהיא ראתה ג' ימים רצופים או תהיה זאת הראיה בלילה בליל י"ב ותהיה זאת הראיה תחלת נדה ולא תהיה זבה או אם ראתה דם יום ז' לנדתה בין השמשות וזה ספק גם כן אם ביום היתה הראיה ותהיה הראיה סוף נדה בהיותה השבעת הימים כולם בנדתה כמו שבארנו או ליל השמיני היתה הראיה ותהיה זאת הראיה תחלת זיבה ואם ראתה אחר זה יום התשיעי והיה מתחלת הנדה אשר הם ימי זובה ותהיה זבה הנה אלה כולן טועות והזיבה שלהן ספק ומביאות קרבן ואינו נאכל כמו שבארנו בערכין שכל הטועות מביאות קרבן ואינו נאכל ואמר ר' יהושע שוטות אמרו תני טועות וכונת מאמר ר' יהושע אשר אמר להאמת דבריו והועירנו בטועות הערה בבלתי טועות איך משפטו כי (אל) ירמוז אל זה המין מן ההערה אשר אנחנו בטבילה אשר היא קשה מאד ורבת משפטים ואני איני יכול להאריך בתכלית לבאר הפרצות הרבות הנופלות קרובות האפשרות וכל שכן שיפרצו פרצות רחוקות האפשרות כמו אלה שתראינה בין השמשות לבד וביום ידוע עוזר וזה רחוק הנפילה ואם לקחנו בהערה כפי מה שיחוייב מזה ירחיב עלינו המאמר והשתדלנו באמתיים: 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+<b>דם הנדה ובשר המת מטמאין לחין כו': </b>אמר יתברך והדוה בנדתה ובאה הקבלה מדוה כמוה ר"ל שדמה יטמא כמו שתטמא היא והוא אב הטומאה כמו שבארנו בפתיחת זה הסדר ואמר דם יהיה זובה ובאה הקבלה בהוייתו יהא ואפילו יבש ולמה שמצאנו הפסוק כבר דן על עצם המת בטומאה והוא באמרו או בעצם אדם ממנו בשרו יטמא אפילו יבש תכלית היובש כעצם ובא בזב רר בשרו עד שיהיה לח בעת שיוזל ואז יטמא וניעו הריר והרוק הוא הרוק שלא יטמא אלא לח ואמרו וכי ירוק ובעת שירוק אמנם יהיה לח: ובשרץ אמר כל הנוגע מהם במותם ובאה הקבלה כעין מותם ר"ל כמו שהם לחים בעת מותם ובנבלה אמר וכי ימות מן הבהמה כעין מותם ושכבת זרע אמרו בראויה להזריע ואם נתיבש השרץ תכלית היובש אם שדרתו נראית והעצמות מחוברות בחוליות שדרתו הנה הוא ג"כ מטמא לקיום צורת תבניתו ואין הלכה כרבי יוסי: 
+
+Mishnah 2
+
+<b>השרץ שנמצא במבוי מטמא כו': </b>עד שעה שיכול להיות לח עד שעת הכבוד עד העת אשר יכנוס בו זה העפר ולא נמצא בו שרץ אמר מפני שחזקת בני ישראל שבודקין מבואותיהן בשעת כבודם וחזקת בנות ישראל שבודקות חלוקותיהם בשעת כבוסן וזה ההבדל אשר שם רבי שמעון בין לח בין יבש הוא בשרץ לפי שאם ימצאנו לח אז נאמר על דרך משל אפשר שיהיה לח זה השרץ מעת שמת שני ימים ויהיה מטמא ב' ימים למפרע לבד ואמנם הכתם אפי' לח מטמא למפרע ואפילו לאחר ימים לפי שאנחנו נאמר אם היה יבש הנה יש לו ימים רבים שהוא בזה הבגד ונגעו בעוד שהיה מטפיח ולח וכבר התבאר בטהרות שמבוי כרשות היחיד וספקו טמא ולכן היו הטהרות שנעשו במבוי זה טמאים למפרע מפנ זה השרץ ואין הלכה כרבי שמעון: 
+
+Mishnah 3
+
+<b>כל הכתמים הבאים מרקם טהורים כו': </b>כבר הודעתיך פעמים רבות שהכותים אינם מטמאים בזוב ולא בנדה ואמנם גזרו עליהם אך לא גזרו על כתמיהם לפי שהאמתית דם נדה שלהם מטמא מדרבנן ואיך יטמאו ספק: רקם מקום בצד ארץ ישראל והוא קדש הנזכר בתורה ויהיה בזה המקום כותים ובשכונתם ישראל והלכו ברוב דרכיהם כמו שיעשו הגרים הבלתי תוריים אם יהיה שכן לו גר תוריים: ותצטרך זאת המשנה אל תקון ותקונה הוא זה מבין ישראל ומבין הכותיים טמאים. הנמצאים בערי ישראל טהורים שלא נחשדו על כתמיהם ומצניעין אותן הנמצאים בערי הכותיים רבי מאיר מטמא מפני שאין מצניעין את כתמיהן [<small>נראה דחסר כאן וצ"ל:</small> וחכמים מטמאים דלא נחשדו על כתמיהם.] והצנע מצניע אותן ר"ל שהם בלתי מורגלים מלהשליך בשוקים בגדים אם יש בהם כתם אבל יגנזוהו ויצניעוהו עד שירחץ וזה הכתם הנמצא אמנם הוא דם חיה ודם בהמה וכיוצא בהם ולכן הניחוהו שם ואין הלכה כרבי מאיר וזה כפי זה הזמן אמנם היום כותיים כעובדי כוכבים וכתמיהם טהורים כמו שבארנו פעמים רבות: 
+
+Mishnah 4
+
+<b>כל הכתמים הנמצאים ככל מקום טהורים כו': </b>כבר בארנו שהכתמים הנמצאים ואפילו בערי ישראל טהורים לפי שהם לא ישליכו כתם טמא ואם נמצא זה הבגד אשר עליו הדם בערי ישראל בחדרים ובמקום ממקומות הטומאה והנה נדון עליהם שהם כתמי נדה ואמנם הצניעוהו שם כמו שקדם שישאל אצנועי מצנעי להו והיו הכותיים מחשבים שהנפל אחד שאין לו חלק ונחלה בארץ תותר לקוברו בכל מקום ואין זה נכון לכן המקומות אשר בהם טומאה מארצם יטמאו באהל לפי שהם בחזקת בית הקברות ואין הלכה כרבי יהודה וזה מאז אמנם היום הנה הכותי עצמו אם מת לא יטמא באהל לפי שהם עובדי כוכבים ואין מטמאין באהל: 
+
+Mishnah 5
+
+<b>נאמנים לומר קברנו שם את הנפלים כו': </b>מה שהם נאמנים באמרם לא קברנו עד שיהיה כהן עומד בזה המקום ותרומה בידו ואוכלה והנה אי אפשר שנאמר אולי היא תרומה טמאה להיותו אוכלה וכן מה שהם נאמנים באמרם שזאת הבהמה בכרה עד שיהיה מותרין ולדותיה או יעבוד בה אשר בא בו הפסוק אילו היה בכור לא תעבוד בבכור שורך ולא תגוז בכור צאנך: וכן נאמנים במקום שהוא טהור מאחר שאין בו ציון לפי שהם היו עושין ציון על הקברות אמנם אם היה אילן מיסך על הארץ או אבנים פרועות יוצאות מן הגדר ואמרו שתחתיהן טהור אין נאמנים לפי שלפעמים תחתיהם טומאה והם לא יאמינו שזה אהל שלא יטמא מה שבתחת זה הצל וכן בית הפרס אין נאמנים באמרם שזה הוא טהור וכבר יתבאר באהלות משפטי בית הפרס ואיך יטהר ואמרו זה הכלל להביא תחומין ויין נסך שאינן נאמנין עליהם לפי שהם אינן מאמינין איסור תחומים ולא איסוך יין נסך ולא אצטרך להשיב שמשפטם היום כעובדי כוכבים לכל דבריהם: 
+
+Chapter 8
+
+
+
+Mishnah 1
+
+<b>הרואה כתם על בשרה כו': </b>למה שאמר כנגד בית התורפה טמאה ביאר המקום אשר הוא כנגד בית התורפה אמנם עקבה הנה אפשר שיקרב באבר ממנה אמנם גודלה הוא אצבע מאצבעות רגליה הנה אי אפשר בו זה אמנם אמרו על ראש גודלה טמא לפי שאנחנו נאמר שלפעמים יוטף עליו הדם בעת לכתה וזה אפשר וכן מתבאר בהש"ס: ומבפנים הוא המקום המדובק בעת האסף הרגלים והשוקים אחד מהן לאחרת והאדם עומד: ואמרו על הצדדים מכאן ומכאן ר"ל מה שיטה אל הפנים או מה שיטה אל השדרה מן היריכים והשוקים בעת התחברם כמו שספרנו ובית יד של חלוק מבואר והאנפליון הוא האזור אשר יחגרו בו: 
+
+Mishnah 2
+
+<b>ותולה בכל דבר שהיא יכולה לתלות כו': </b>ר' חנינא בן אנטיגנוס אומר אע"פ שאם לא הרגה ונמצאת כגריס של פול הנה פחות ממנה תולה במאכולת ונאמר שלפעמים בעת שבתה או התהפכה מצד אל צד והרגה בפרעושים ובכינים וכיוצא בהם ומהם הוא זה הכתם והוא הפך הדבר הקודם אשר אמר הרגה מאכולת הרי זו תולה ואם לא הרגה אינה תולה ר' חנינא אומר שאם הרגה הנה היא תיחס אליהם זה הדם ואפילו היה בתכלית הגודל ובתנאי שיהיה אפשר שבזה דם בעל החיים אשר הרגה כשירשום זה השיעור הנמצא ותולה בבנה ובבעלה אם הלכו בדם או היה בהם מכה ואע"פ שהוא לא תאמת שהיה מהם לפי שהם הנה יגיעו בה והיא לא תדע לא תשים כוונתה בזה: ופירוש להתגלע להתקלף והיא מלה עברית ולפני התגלע הריב פירוש קודם התגלות והתפרסמו כמו שבארנו [<small>בחיבורו פ"ט מהלכות איסורי ביאה פסק להדיא אפי' לא הרגה, גם התי"ט התעורר זה.</small>] ואין הלכה כר' חנינא בן אנטיגנוס: 
+
+Mishnah 3
+
+<b>מעשה באשה אחת שבאת לפני ר' עקיבא כו': </b>כבר בארנו בפתיחת זה הסדר שטומאת כתמים מדרבנן וזאת ההלכה כולה מבוארת: 
+
+Mishnah 4
+
+<b>עד שהוא נתון תחת הכר כו': </b>כבר ידעת שעד הוא הבגד אשר תקנח בו את עצמה ואם נמצאת בו טיפת דם משוכה נאמר שהוא ממנה ובעת שקנחה את עצמה נתלה בו זה הדם ותהיה כגון רואה כתם אמנם אם היה מקום הדם עגול אין זה מקנוחה אבל מכנה שנהרג שם תחת הכר וכיוצא בזה ות"ק אומר ואולי הוטף על העד טפה לבד והלכה כרבי אליעזר בר' צדוק: 
+
+Chapter 9
+
+
+
+Mishnah 1
+
+<b>האשה שהיא עושה צרכיה כו': </b>כונת אמרו עושה צרכיה משתנת מים ואם תהיה עומדת אמר רבי מאיר שהשתן ישוב אל המקור ויצא הדם ואמרו ואם יושבת טהורה בתנאי שתהא יושבת על שפת הספל והיא תשליך השתן בחוזק בתוך הספל ונמצא דם בתוך הכלי ואמר רבי מאיר שאילו היה זה הדם מן המקור היה נמצא בדפני הכלי בעת השלמת ההשתנה היה נוזל מן המקור ומאחר שלא נמצא בתוך הכלי הנה הוא יצא עם השתן משתין במקור או בזולתה מן האברים אשר ילך עליהן השתן והלכה כרבי יוסי: 
+
+Mishnah 2
+
+<b>איש ואשה שעשו צרכיהן כו': </b>אם השתינו איש ואשה בכלי אחד ונמצא בזה השתן דם הנה הוא ב' ספקות ספק מן האיש ספק מן האשה ואת"ל שהוא מן האשה ספק שהוא מן המקור והמים חזרו למקור והוציא דם ספק שאינו ואע"פ שיש בענין ספק ספקא מטמא רבי שמעון ואפי' היתה יושבת אשר היא אין שם שיטמא מאחר שנאמר שחזרו המים למקור מטמא רבי שמעון ואין הלכה כרבי שמעון אבל הלכה כרבי יוסי אשר אמר שהיא אילו היתה עומדת (לטומאה) [<small>יעב"ץ</small> להשתין] ונמצא דם בשתנה טהורה כמו שקדם: 
+
+Mishnah 3
+
+<b>השאילה חלוקה לנכרית או לנדה כו': </b>הנכרית רואה דם כמו הנדה ואז תולה בה ומופת ר' נחמיה מאמרו ונקתה לארץ תשב כיון דישבה לארץ אשר אינה מקבלת טומאה נקתה. וכבר בארנו בכלים שכלי גללים כלי אבנים כלי אדמה אינם מקבלין טומאה וכן אמרו שאם נמצא דם על כלי חרס מגבו הנה היא טהורה אצל רבי נחמיה מאחר שכלי חרס אינו מטמא מגבו כמו שהתבאר וכן אם היה הכתם על בגד שאין בו שלש על שלש אינו מקבל טומאה כמו שהתבאר בכ"ז מכלים והלכה כרבי נחמיה: 
+
+Mishnah 4
+
+<b>שלש נשים שהיו ישנות במטה אחת כו': </b>אמרו שאשה מצאתה עצמה נדה היא לבד טמאה בתנאי שתבדוק עצמה בעת רדתה מן המטה בלא עיכוב מן הזמן ותמצא עצמה טמאה ואז תולין בה ויאמר שזה הדם ממנה וכבר בארנו כונת אמרו תולות זו בזו ואמר כיצד תולות זו בזו עוברה ושאינה עוברה תולה עוברה בשאינה עוברה מניקה ושאינה מניקה תולה מניקה בשאינה מניקה זקנה ושאינו זקנה תולה זקנה בשאינה זקנה בתולה ושאינה בתולה תולה בתולה בשאינה בתולה היו שתיהן עוברות שתיהן וכו' ותהיה כל אחת מהן בתורת רואה כתם: 
+<b>שלש נשים שהיו ישנות כו': בדקה אחת מהן כו': </b>ר"מ למד דין הכתמים לטעמו בגל טמא שנתערב בשני גלים טמאים ואמר לחכמים למה לא תאמרו בגל טמא שנתערב בגלים טהורים שיהיו כולם בחזקת טומאה לעולם עד שתמצא הטומאה כמו שאמרתם בשלש נשים שנפל בהם הספק שאמרתם כי שלשתן טמאות וחכ"א כי בשלש נשים ידוע בהכרח כי אחת היא רואה הכתם אלא שאין אנו יודעין מי היא אבל בגלים האלו יתכן שהטומאה אינה שם שאכלוה חיה או שטפוה המים על כן כשיחפור עד שיגיע קרקע בתולה או עד שיגיע לסלע הותרו המקומות כולם אשר נתחפשו החפוש הזה והלכה כחכמים: 
+
+Mishnah 5
+
+<b>כל דבר שהוא בחזקת טומאה כו': </b>ר"מ למד דין הכתמים לטעמו בגל טמא שנתערב בשני גלים טמאים ואמר לחכמים למה לא תאמרו בגל טמא שנתערב בגלים טהורים שיהיו כולם בחזקת טומאה לעולם עד שתמצא הטומאה כמו שאמרתם בשלש נשים שנפל בהם הספק שאמרתם כי שלשתן טמאות וחכ"א כי בשלש נשים ידוע בהכרח כי אחת היא רואה הכתם אלא שאין אנו יודעין מי היא אבל בגלים האלו יתכן שהטומאה אינה שם שאכלוה חיה או שטפוה המים על כן כשיחפור עד שיגיע קרקע בתולה או עד שיגיע לסלע הותרו המקומות כולם אשר נתחפשו החפוש הזה והלכה כחכמים: 
+
+Mishnah 6
+
+<b>שבעה סמנים מעבירין על הכתם כו': </b>רוק תפל רוק הצם ועוד יבאר אותו: ונתר הוא אל פוע"ל וכבר בארנוהו בב' של כלים: ובורית היא צמח והוא מפורסם באל גאסו"ל ובתוספתא דשביעית אמרו הבורית והאהל יש להם שביעית ולדמיהם שביעית: קמוניא מלח אלקל"י: ואשלג אלצעדו"ן ואלה כולם כביסות וכשהיה הכתם דם יסור או יחסר עינו והוא אמרו עבר או שדיהה הרי זה כתם: 
+
+Mishnah 7
+
+<b>איזהו רוק תפל כל שלא טעם כו': </b>כשלא יאכל אדם דבר מבערב ויישן חצי הלילה האחרון כלו וישכים וצם אז יהיה רוקו מכבס ויקרא אז רוק תפל לפי שהוא משולל מתערובת המזונות וישאר כן עד שתעבור שעה שלישית ופירוש אמרו לעיסת גריסין של פול וחלוקת נפש שילעוס הפולים וימזוג עם לעיסתם רוק הרבה מפיו: ומי רגלים שהחמיצו הוא השתן שעברו עליו ג' ימים ולכסכס שיחכך הבגד בין ידיו בשעתו כמו שעושים הכובסין ואמרו לא עשו כלום ר"ל כשלא יעשה אותן על הסדר וישאר הכתם כמו שהוא עדיין לא נדע בזה שהוא צבע אבל אפשר שהוא כתם וכשירחצו אותו בסמנים על הסדר ישתנה והנה ישאר דבר ספק כמות שהוא ולא יועיל בו הכבוס בלתי מסודר: 
+
+Mishnah 8
+
+<b>וכל אשה שיש לה וסת דיה שעתה כו': </b>מפהקת פיהוק: ומעטשת עטוש: וחוששת כריסה ושיפולי מעיה שתמצא כבדות והמשכה בשיפולי גופה: וצמרמורות כשערורה והיא כפול מן צמור בשר ואמרו וכן כיוצא בהן ר"ל איזה מן המקרה שמנהגם ימצוא אותה בעת לדתה אם ארעו לה ג' פעמים חזרו לה אותה מקרים אות על וסת כמו שנמצא מהן מי שימצא היפוך האצטומכא לבד ואחרת כאב הראש ואחרת התנודדות והפוך נפש ואחרת דפוקת הלב והדומה לזה: 
+
+Mishnah 9
+
+<b>היתה למודה להיות רואה בתחלת הוסתות כו': </b>וסתה לדעת ת"ק הוא היום אשר נהגה לראות בו נדות והלילה ואם היה מנהגה שתראה כל ל' יום אמר ר' יהודה שהוא מבואר טעם ת"ק ביום ל' כלו אסורה לשמש ואפילו לא תראה דם מתחלת היום עד סופו וזה טעם אמרו כל היום שלה רבי יוסי אומר שהיא מותרת לשמש עד שש שעות שהיה מנהגה שתראה בו ואם הגיע חצי היום ולא תראה דם תשאר מסופקת ותהיה אסורה לביתה עד המנחה ואם הגיע זמן המנחה ולא ראתה דם תהיה מותרת לבעלה בשארית היום והלכה כרבי יהודה: 
+
+Mishnah 10
+
+<b>היתה למודה להיות רואה יום חמשה עשר כו': </b>זה כולו מבואר אין צריך פירוש: 
+
+Mishnah 11
+
+<b>נשים בבתוליהם כגפנים כו': </b>נשים בבתולים כגפנים וכו' הדברים הללו הם מועילים לנו בדיני הטוען לא נמצאו בתולים לנערה ור' יהודה אומר כי יש נשים שאין להן דם כלל לא דם נדה ולא דם בתולים אמנם לא תוליד וזהו ענין דורקטי שהוא מורכב מב' שמות דור קטוע והלכה כרבי יהודה. 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+<b>תינוקת שלא הגיע זמנה לראות כו': </b>עד שתחיה המכה עד שתתרפא המכה ויסור הדם בתולים והגבילו זה כשיהיה הדם שותת ממנה כשעמדה וכשיושבת אינו שותת וכל זמן שישתנה ענינה השנוי הזה הדם שתראה בקצת הענינים האלה כבר נתרפאה המכה ואם ראתה דם אחר כך תהיה אסורה לבעלה ואם ראתה גם כן דם בכל עניינים האלה בין עמדה בין יושבת על הקרקע בין יושבת על הכלים הדם ההוא הוא דם נדה לא דם בתולים והיא טמאה ודברי ב"ה עד מוצאי שבת ד' לילות ופירוש נותנין לה ד' לילות ותהיה מותרת לבעלה כל ד' לילות שהם עד מוצאי שבת לפי הידוע שבתולה נשאת בד' כמו שבארנו בתחלת כתובות והודיענו (שמותר) שהיה בכלל הד' ימים יום השבת ושמותר לבעול הבתולה לכתחלה בשבת ואמרו על זאת לילה ולילות ולא זכר ימים לפי שידוע מתורתנו שבעילת היום נתעב מאוד ונמנעו ממנה וכבר ידעתה פסק ההלכה שבידינו שהיות בנות ישראל הן החמירו על עצמן שאפילו רואות טפת דם כחרדל יושבות עליה ז' נקיים וכן פסק הלכה בכל בתולה ואפי' היתה בתכלית הקטנות בועל בעילת מצוה ופורש הלכך היה דין כל הנושא בתולה ואפילו שלא הגיע זמנה לראות ולא ראתה דם מימיה שיבעול בעילה אחת ויפרוש ממנה עד שתספור ז' נקיים אחר שיפסוק הדם ותטבול ליל שמיני ואז תהיה מותרת לבעלה כדין כל נדה בזמנינו זה: 
+
+Mishnah 2
+
+<b>נדה שבדקה עצמה ביום השביעי כו': </b>לא הפרישה לא בדקה עצמה לפרוש מטומאת נדה ואמרו נדה ואמרו סוף הרי זו בחזקת טמאה ר"ל שהיא ספק זבה ומביאה קרבן ואינו נאכל: ומאמרו ומטמאה מעת לעת תדע כי כשתראה דם בתוך ימי זיבתה ר"ל בי"א יום שבין נדה לנדה שתטמא למפרע מעת לעת ומאמרו עוד ואם יש לה וסת דיה שעתה תדע כי האשה קובעת לה וסת בתוך ימי זיבתה בענין שתהיה טמאה בעת הוסת לבד ותהיה דיה שעתה ולא תצטרך בזה ג' פעמים לקבעו כדין כל וסת כמו שנזכר לעיל לפי שבעת הזה ר"ל בי"א יום דמיה מסולקין וחלק רבי יהודה על רישא ואמר שאם בדקה עצמה יום שביעי לנדתה בשחרית ומצאתה טהור ולאחר ימים בדקה ומצאתה טמאה היא בחזקת טמאה ואמנם תהיה בחזקת טהורה כשבדקה יום שביעי אחר המנחה ומצאתה טהור ולאחר ימים בדקה ומצאתה טמא וזה טעם אמרו כל שלא הפרישה בטהרה מן המנחה ולמעלה וחכמים אומרים שאפילו אם בדקה עצמה ביום הב' בנדתה בשחרית ומצאה טהור ולא בדקה עצמה יותר מזה והגיע יום שביעי בין השמשות ולא הפרישה ולאחר ימים בדקה ומצאתה טמא הרי זו בחזקת טהרה ר"ל באותן הימים שעברו שמאחר נדה עד היום ההוא ולא נאמר שהדם נשאר תמיד שותת מעת הנדה עד היום כיון שכבר בדקה עצמה בתוך ימי נדה ולא מצאה דבר הואיל ופסק פסק אבל כשבדקה עצמה ביום הראשון ומצאת טהורה ולא בדקה אח"כ אינו מועיל לפי שביום הראשון הוחזקה מעין פתוח ועל כן התנה סתם משנה ואפילו בשני בנדתה אע"פ שיש בגמ' ספק בבדיקה בראשון אמנם פסקנו לחומרא לפי שאמרה המשנה ואפילו בשני ולא אמרה אפילו בראשון והלכה כחכמים: 
+
+Mishnah 3
+
+<b>הזב והזבה שבדקו עצמן ביום ראשון כו': </b>כבר ידעת החוקים שבאו בזב וזבה שהם צריכין שבעת ימים נקיים ואם יראו בהם טומאה הימים הראשונים יפלו ויתחיל למנות מכאן ואילך והימים האלה אשר בין הא' והז' מז' ימי נקיים הם לדעת רבי יהושע ורבי עקיבא בחזקת טומאה כי אפשר שראו בה טומאה כיון שלא בדקו עצמו אלא שרבי יהושע מקל בדבר שהוא ספק וסופר היום הא' והז' ואם אינם רצופים הצריכום אחר היום הזה ה' ימים בלבד ורבי עקיבא אינו מקל בכך וסופר הז' בלבד ומצריך אותו לחשוב אחר כך ששת ימים עד שיהיו ז' ימי נקיים רצופין והלכה כר' אליעזר: 
+
+Mishnah 4
+
+<b>הזב והזבה והנדה והיולדת והמצורע כו'</b>: ידוע כי כל מת מטמא במשא אמנם רצונו לומר בכאן מטמאים במשא כי כשנשאו המתים עצמם על הכלים יטמאו כולם ואפילו הבגד תחתון ואף אם היה ביניהם ובין הכלים אבן מסמא מטמאין הם משכב ומושב ואף תחת אבן מסמא כמו שהיו מטמאין בעודם בחיים כמו שבארנו בתחלת זה הסדר והטעם בזה לפי שאנו אומרים על אחד מהם שאינו מת והטומאה הזאת שמטמאים (לו) [ר"ל] משכב ומושב והם מתים הוא מדרבנן שהמת אינו מטמא משכב ומושב ולשון סיפרא הזב עושה משכב ואין המת עושה משכב וזה שאמרו הזב שמת מטמא במשא עד שימוק הבשר מדברי סופרים וכבר הודעתיך פעמים שהעובדי כוכבים כולם כזבים הלכך העובד כוכבים מטמא משכב תחת אבן מסמא והוא חי ככל הזבים וכשמת טהור מלטמא ושב ככל מת שאינו עושה משכב ואין דינו כדין זב מישראל משום שטומאתו משום זיבות מדרבנן ובית שמאי (שאין) [<small>צ"ל</small> וב"ש סבר שאין] כל אשה שמתה בתורת נדה שמתה בעבור שלא תהא מיוחדת הנדה שמתה לבדה בטבילת כליה ויתביישו הנשים הנדות החיות הרואות זה וזה שאמרו בראשונה היו מטבילין את הכלים על גבי נשים נדות מתות והיו נדות חיות מתביישות מהן התקינו שיהיו מטבילין על כל הנשים מפני כבודן של נדות וזהו דעת בית שמאי ובית הלל לא הסכימו בענין זה:
+
+Mishnah 5
+
+<b>האשה שמתה ויצאה ממנה רביעית דם מטמא כו': </b>דם נדה הוא אשר יטמא משום כתם דם המתים מטמא באהל כשיש בו רביעית דם כמו שבארנו בשני של אהלות (מ"ב) ותפשו בדם הזה לחומרא ודנוהו בתורת דם המת ודם החי ואין הלכה כרבי יהודה ולא כרבי יוסי: 
+
+Mishnah 6
+
+<b>בראשונה היו אומרים היושבת על דם טוהר: </b>העיקר אצלנו היושבת על דם טהרה דינו כטבול יום ולשון התורה כשישבה על דם טוהר בכל קודש לא תגע ואל המקדש וגו' ואמר התנא בזה שבראשונה היו סבורין שחולין שנעשו על טהרת הקדש כקדש דמו ומש"ה היו אוסרין אותה ליגע בחולין שנעשו על טהרת הפסח ולא היו מתירין לה רק עירוי המים לעיסה בלבד וחזרו לומר שחולין שנעשו על טהרת הקדש אינן כקדש והתירו לה שתגע בחולין שנעשו על טהרת הקדש ושמוה כמגע טמא מת עצמו וזה אמרו לקדשים כלומר לקדשים ולא לחולין שנעשו על טהרת הקדש וההפרש שיש בין מגע טמא מת ובין טמא מת מבואר שמגע טמא מת ראשון לטומאה וטומאת מת אב הטומאה וכבר נתבארו אלה העקרים בתחילת זה הסדר ובמקומות שקדמו: 
+
+Mishnah 7
+
+<b>ומודים שהיא אוכלת במעשר וקוצה לה חלתה כו': </b>לפי שהיא כמו טבול יום לענין מעשר והעיקר אצלנו טבל ועלה אוכל במעשר וקוצה לה חלה לפי שהעיקר אצלנו חולין הטבולין לחלה לאו כחלה דמו ומותר לטבול יום ליגע בהם על כן היא קוצה מן העיסה כשיעור חלה ולא תאמר והרי זו חלה לפי שתטמא אותה בידיה כמו שנתבאר בטבול יום פוסל בתרומה ודין התרומה והחלה אחת כמו שבארנו בטהרות אבל קוצה אותה והיא חולין ותשים אותה בכלי בצד העיסה חוץ ממנה ואח"כ תקיף דבר סביב העיסה והחלה עד שיהיה הכל כאילו הוא בכלי אחד ואז תאמר הרי זו חלה ולא תגע בה אח"כ ואמנם כי הוצרכנו לזה העיקר לפי מה שבארנו במסכת תרומות שמצוה לתרום מן המוקף והודיענו שלא נאמר אם נתיר לה שתקיף ותקרא לה שם תגע בה ותטמא: אח"כ אמר אם נפל מרוקה ומדמה על ככר של תרומה שהוא טהור לפי שמשקה טבול יום כמשקה שהוא נוגע בהם אלו ואלו אין מטמאין שהתבאר בשני של טבול יום (מ"ב) ואמנם טבול יום עצמו הוא אשר יגע במשקה תרומה פסלו וזה כי המשקה הפסול לא יטמא אוכלי תרומה כמו שפירשנו וביארנו בתחילת זה הסדר: בית שמאי סוברין שהיושבת על דם טוהר במלאת ימי טהרה צריכה טבילה ואע"פ שטבלה כבר לסוף שבעה לזכר וארבעה עשר לנקבה והיא טבולת יום כיון שארך עניינה ימים צריכה שתחזור ותטבול וזהו אמרו טבולת יום ארוך בעי טבילה ובית הלל שמין כל אותן הימים בתורת יום אחד וכבר טבלה וכששלמו אותן הימים היא כמי שהעריב שמשו שאינו צריך טבילה: 
+
+Mishnah 8
+
+<b>הרואה יום י"א וטבלה לערב ומשמשת כו': </b>כבר קדם לנו הדבור באלו הי"א יום פעמים ואמרנו שהם הימים אשר הם ראוים לזיבה וכאשר תראה דם בתוך אלו האחד עשר יום דינה שתמתין אותו היום והלילה הסמוכה לו באיסור תשמיש והבא עליה בזמן הזה חייב קרבן ומטמאין משכב ומושב היא ובועלה וחייבין חטאת על הבעילה ההיא וזו היא זבה קטנה וממחרת היום אשר ראתה בו תטבול כעלות החמה כמו שנתבאר במס' מגילה וממתנת כל אותו היום חוששת שמא תראה דם ואם לא תראה דם תהיה מותרת לבעלה בערב ואם ראתה בו דם תהיה היום ההוא והלילה הסמוכה לו גם כן טמאה והיא זבה קטנה וביום השלישי תטבול אחר עלות החמה ותמתין אותו היום כולו ואם לא תראה תהיה מותרת לבעלה וזו היא שומרת יום כנגד יום וזהו דינה כשראתה לתוך אחד עשר וזו אין בו מחלוקת אמנם המחלוקת הוא במי שראתה דם ביום אחד עשר עצמו וטבלה לערב שהוא י"ב ושמשה ביתה שאין חלוק לבית שמאי בין רואה ביום אחד עשר או רואה בשמיני או בתשיעי שבתוך אחד עשר שהם מטמאין משכב ומושב וחייבין בקרבן היא ובועלה וב"ה פוטרין מן הקרבן שהם אינם חושבין יום האחד עשר בתורת שמיני או תשיעי לפי שהרואה יום אחד עשר לא תהיה לעולם זבה גדולה בראיה הזאת לפי שאם תראה למחר מימי הנדה יחשב ואינו ראוי להצטרף ליום של אחריו כמו התשיעי ומה שלפניו מן האחד עשר יום ואם טבלה ביום שלאחריו אשר הוא יום י"ב שהוא תחלת ימי הנדה ושמשה את ביתה ואח"כ ראתה אומר ב"ה הרי זה גרגרן וגרגרן הוא הנוהם באכילה לפי שהיה ראוי לו להמתין אותו היום כולו שלא יבא עליה ואם בא עליה פטור מכלום אלא שנמהר לבד וב"ש אומרים שהיא ובועלה מטמאין משכב ומושב כמו שבעל שומרת יום כנגד יום. ואמר הרי זו תרבות רעה לפי שזה היה ראוי שתמתין יום שלאחריו כולו אשר היא משמרתו ולא תבעל עד ליל שלישי ואם בעלה יום השמור אחר הטבילה הרי שניהן חייבין אשם תלוי והטהרות שתגע בהן היא ובועלה ביום הזה תלויות והוא אמרו ומגען ובעילתן תלוים רומז לתרבות הרעה הזאת ודע כי הרואה בעשירי צריכה שמור ואע"פ שאינה זבה גדולה כלל בראיה הזאת וזה מבואר ממה שבארנו במסכת הזאת: 
+<small>סליק פירוש המשניות להרמב"ם ממסכת נדה </small>
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Oholot/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Oholot/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..602470000a91cf5d3383f51d1ecdeb7948301001
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Oholot/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,788 @@
+Rambam on Mishnah Oholot
+רמב"ם משנה אהלות
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה אהלות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+אמר ה' בטומאת מת (במדבר י״ט:כ״ב) והנפש הנוגעת תטמא עד הערב ואמרו בספרי <small>[צ"ל או יהיה]</small> (איזה) אדם מקבל טומאה מן המת לטמא חבירו טומאת ז' ת"ל והנפש הנוגעת תטמא עד הערב אולם האדם אשר יגע במת שהוא טמא טומאת ז' הנה זה לשונו (שם) הנוגע במת לכל נפש אדם וטמא שבעת ימים וזה הדין הוא דין תורה ומדברי סופרים שהוא כאשר נגע במת ונגע באדם אחר קודם הבדלו מן המת הנה השני ג"כ טמא ז' ימים מדבריהן ודע זה: 
+
+Mishnah 2
+
+אמר יתברך בטומאת מת (שם) וכל אשר יגע על פני השדה בחלל חרב או במת או בעצם אדם או בקבר יטמא שבעת ימי' ובאה הקבלה (נזיר דף נג:) שאמרו בחלל חרב הכונה בו שהחרב והחלל שוה שאין הבדל בין חלל חרב או חלל אבן או חלל עץ ואמנם ירצה בזה שכל מה שיגע בחרב אשר נהרג בו המת יטמא ז' ימים וכן שאר כלי מתכות וכלי שטף בהיקש אל החרב לפי מה שביארנו בפתיחת זה הסדר והתבאר מזה שהכלים הנזכרים אשר נגעו במת והכלים השניים אשר יגעו באלו הכלים טמאים טומאת ז' וכבר ביארנו בהלכה אשר לפני זאת שכל מה שהוא טמא טומאת ז' הפחות מה שיעשה מן הטומאות שישים כל מה שיגע בו טמא טומאת ערב והוא אמרו (במדבר יט) והנפש הנוגעת תטמא עד הערב ולזה אמר השלישי בין אדם בין כלים טמא טומאת ערב: 
+
+
+Mishnah 3
+
+כבר בארנו שהכלי' הנוגעי' במת וכל מה שנגע באלו הכלים טמאים טומאת ז' ואם היה אשר נגע בכלים הנוגעים במת אדם הנה זה האדם ג"כ יטמא הכלים טומאת ז' ומופת זה שהכלים הנוגעים במת למדנו מן החרב לפי שהפסוק חייב הנוגע בחלל או בחרב לפי מה שבאה בו הקבלה (במדבר י״ט:ח׳) טמא טומאת ז' שיכבס בגדיו ביום הז' וזה ראיה שהוא מטמא בגדים טומאת ז' ונבין מזה שהחרב והאדם אשר נגע בחרב והבגדים אשר נגעו באדם שלשתן טמאים טומאת ז' וזהו ענין אמרו בספרי הא למדנו לכלים ואדם ר"ל כבר למדנו שהכלים הנוגעי' במת ואדם בכלים טמאין טומאת ז' מאמרו בחלל חרב כמו שבארנו כלים ואדם וכלים מנין ת"ל (שם לא) וכבסתם בגדיכם ביום השביעי. אולם אמרו הרביעי בין אדם בין כלים טמא טומאת ערב וזה הולך על השרש הקדום מאמרו והנפש הנוגעת תטמא עד הערב ומבואר הוא שאמרו בכאן השלישי והרביעי האיש השלישי והאיש הרביעי מהאישי' אשר יביאו להם הטומאה מן המת אם מאיזה איש מהם יתחיל המספר (לפני) [לפי] המדרגה ויקרא ראשון לטומאה ושני ושלישי ורביעי ויחייב כל מדרגה ממנו מהדיני' (מה) [מהם] שיבא ביאורו במס' טהרות וזולתו כמו שבארנו ופירשנו בפתיחת זה הספר ובפ"א מכלים. ויורה הענין שכל מה שיטמא במת טומאת ז' הנה הוא אב הטומאה וכל מה שיטמא מן המת טומאת ערב הוא ולד הטומאה והוא הנקרא ראשון וממנו יתחיל המספר בשני ושלישי ורביעי וכבר בארנו זה כולו בפתיחה הנזכרת אולם ר"ע יש לו חמישי השפוד התחוב באהל האהל והשפוד אדם הנוגע בשפוד וכלים באדם טמאים טומאת ז'. והחמישי בין אדם בין כלים טמאים טומאת ערב. אמרו לו הנה אין האהל מתחשב. ביאור המלה תחוב תקוע קיים. ושפוד התקוע באהל הוא המרכז אשר באמצע האהל דומה לעמוד אם היה של מתכת ומנהו ר' עקיבא שני לאהל והיה האהל נטמא במת והיו כלים הנוגעים במת לפי מה שביארנו בפתיחה וזה השפוד כאילו הוא נגע באהל וחכמים אומרים שהוא מכלל האהל וחלק מחלקיו והוא אמרם בברייתא האהל והשפוד שם אחד הוא והוא ענין אמרם בכאן אין אהל מתחשב אבל השפוד עצמו הוא אשר יהיה כלים הנוגעים במת ואין האהל הוא אשר טמאתו אבל הוא והוא דבר אחד: 
+
+
+Mishnah 4
+
+כאשר הבנת המאמר בזאת המשנה היא מבוארת לפי שכבר ביארנו שכלים הנוגעים במת וכלים בכלים טמאים טומאת ז' והשלישי בין אדם בין כלים טמא טומאת ערב הנה כבר הכינה הטומאה אלו ג' כפלים בכלים ובאדם שנים לבד כמו שביארנו תחלה ואם נגעו כלים במת ואדם באותם הכלים וכלים שניים באותו האדם אשר היה האדם אמצעי בין הכלים הנה השלשה כפלים טמאים טומאת ז' והמדרגה הרביעית טמאה טומאת ערב וכבר זכרנו אלו השרשים כולן. ומה שראוי שנעיר עליו בכאן שהאדם אשר יגע במת כאשר נגע בכלים הנה הוא (יטמאהו) [יטמאם] טומאת ז' ולמדנו זה בק"ו לפי שכבר ביארנו שכלים הנוגעי' באדם שנגע בכלים שנגעו במת טמאים טומאת שבעה ר"ל הכלים השניים וכאשר היה זה כן הנה היותר ראוי והיותר נראה שיהיו הכלים הנוגעים באדם שנגע במת בלא אמצעי טמאים טומאת ז' וכן התבאר בסיפרי אבל יהיה לך זה השרש והוא שהאדם שנטמא במת יטמא הכלים טומאת ז' ויטמא חבירו טומאת ערב וכבר הפלגנו בביאור זה השרש וזולתו בפתיחת זה הסדר ושם התבאר שהכלים הרמוז להן באלו הדינים בטומאת מת לבד הוא כלי מתכות ובגדים וכן שאר כלי שטף כמו שיראה למבין מאלו הפסוקים הנזכרים בסיפרי: 
+
+
+Mishnah 5
+
+ידוע שהזב אב הטומאה והאדם אשר יגע בו הוא ראשון לטומאה אבל הוא בשעת מגעו מטמא בגדים לפי מה שהתבאר בפ' אחרון מזבין והוא אמרו יתברך (ויקרא ט״ו:ז׳) והנוגע בבשר הזב יכבס בגדיו ירצה בזה שהוא מטמא בגדים בשעת מגעו כמו שהתבאר בפ"א מכלים אולם כלים הנוגעים בזב הנה הוא ראשון ולא יטמא בגדים אלא כל ולד הטומאות אינו מטמא כלים כמו שביארנו בפתיחה אולם כלים הנושאים את הזב הנה הן אב הטומאה לפי שהן משכב או מושב וכולן מטמאין אדם כמו שביארנו בפתיחה ולשון התורה (שם) וכל הנוגע בכל אשר יהיה תחתיו יטמא עד הערב אולם אדם הנושא את הזב הנה הוא לא יטמא אדם בשום פנים לפי שהוא ולד הטומאה כמו שהשרשנו בראש זה הסדר ואפילו בשעת נשיאתו קודם שיפרוש ממטמאיו אינו מטמא לא אדם ולא כלי חרס ואמנם שאר כלים יטמא והנה נבאר זה בסוף זבים: 
+
+
+Mishnah 6
+
+אמר יתברך (במדבר יט) הנוגע במת בנפש האדם אשר ימות הנה ביאר בזה הפסוק שהוא לא יטמא עד שימות ואם היה <small>[אולי צ"ל בענייננו. ור"ל מגוייד או גוסס]</small> בענינו לא יטמא בו בחיותו וכאשר היה המת אשר טומאתו חמורה לא יטמא עד שימות כל שכן הנבלה והשרץ: 
+<b>ומגוייד.</b> חתוך או נדקר. וגוסס הוא אשר הוא בפרק המות: 
+<b>זוקק ליבום.</b> אם היה מת האדם ועזב אח בזה הענין הנה אשת המת זקוקה ליבם ויחייב עליה כל דיני זקוקה ליבם וכן אם עזב ולד בזה הענין הנה אשת המת פטורה מן היבום ומן החליצה והאשה ישראלית אשר לה ולד מכהן והיה הולד על זה הענין הנה אוכלת בתרומה בשבילו עד שימות וכן הכהנת אשר לה ולד מישראל והוא בזה הענין הנה אין ראוי לה לאכול בתרומה עד שימות: 
+וביאור הותזו ראשיהן נבדלו ראשיהן: 
+<b>מפרכסין.</b> מתנועעים והתנועה אשר ינועו האברים אחר המות יקרא פרכוס: 
+<b>הלטאה.</b> הוא שם השרץ וזה הבעל חי יתנועע זנבו מאד מאד אחר חתוכו ואמנם יקרה זה לקצת מיני בעלי חיים כאשר לא יהיה הכח המתנועע מתפשט בכלל האיברים משורש והתחלה אחת אבל תהיה מתפרדת בכל הגוף: 
+
+Mishnah 7
+
+אמר שזה השיעור לא ירצה באבר האחד בכללו כי יטמא ואפילו פחות מכשיעור כשיהיה אבר שלם הנה הוא יטמא וזהו אמת ודעהו: 
+
+
+Mishnah 8
+
+בעבור שקדם לנו הדין שהאבר יטמא ואפילו בפחות מכשיעור הנה ראוי שיודיענו אלו האברים מה הם. פיסת היד ופיסת הרגל מפרק היד ומפרק הרגל וכאשר היה ברגל שלשים פרקים הנה בכל אצבע ו' פרקים וקורסל העקוב תרגום כרעים קרסולים: 
+<b>ושוק וארכובה וירך.</b> ידועים: 
+<b>וקטלית.</b> הוא כף הירך ומה שידבקו בו למעלה: <b>צלעות.</b> הצדדין: 
+<b>ואסרו שנים בקנה.</b> בקנה הזרוע: 
+<b>ומרפק.</b> הוא הקובדו: 
+<b>וחוליות השדרה.</b> הן חוליות הגב ושם הבנין בכללו השדרה: 
+ומפתח הלב הוא החזה לפי שבתנועת החזה ינשב הריאה על הלב והנה הוא לו כמו מפתח שיפתח דרך יכנס ממנו האויר ויצא העשן. ונקבים הן הן כלי ההולדה והאמה. ומה שיתחייב שתבינהו שהמת בעצמו יטמא במגע ובמשא ובאהל אולם טומאת מגע ואהל הנה הוא בפסוק כמו שאמר (במדבר י״ט:י״ד) הנוגע במת ואמר (שם) כל הבא אל האהל יטמא וטומאת משא הוציא אותם הקבלה מטומאת נבלה אשר היא טומאה קלה והיא מטמאה במשא כמו שבא הכתוב (ויקרא י״א:מ׳) והנושא את נבלתה וכ"ש המת שמטמא במשא וכמו שהנבלה אשר מגעה בטומאת ערב משאה בטומאת ערב כן המת אשר מגעו טומאת ז' משאו ג"כ טומאת ז' וזה מבואר בספרי ואמר יתברך (במדבר י״ט:ט״ז) בחלל חרב או במת ואין ספק שחלל חרב הוא <small>[בד"י הגי' הוא המת]</small> כמת ובא הקבלה (נזיר דף נג:) שענין זה שמה שהבדילתו הסייף הוא כמו המת וזהו אבר מן החי וכן אבר מן המת כמו שהתבאר והוא אמרם לעשות את הפורש ממנו כמוהו. ואם היה אשר הובדל מן המת או מן החי אבר עליו מהבשר והעצמות והגידים מה שאפשר שיחיה כלל הבשר ויבריא אם היה מחובר באדם והוא חי הנה האבר אשר הוא באותו ענין יטמא כמו שיטמא המת בכללו וזה מאמר השם (שם) או בעצם אדם ייחס העצם לאדם עד שיהיה בו עצם ובשר כמו כלל גשם האדם ואז יהיה דינו כדין המת בכללו אולם אם לא יהיה עליו בשר או היה עצם כשעורה ואפי' לא יהיה מן הפרקים המנויים הנה הוא יטמא במגע לאמרו ית' צ"ל ועל. וכל הנוגע בעצם <small>[גי' יעב"ץ או בעצם]</small> (או עצם) וכן ג"כ יטמא במשא על הפנים אשר זכרנו מנבלה ולא יטמא באהל לפי שטומאת אהל אמנם באה באדם לבד כמו שאמר (שם) אדם כי ימות באהל או באבר מן האדם דומה לאדם לאמרו בעצם אדם אמרו מה המת בשר ועצמות וגידים אף אבר מן החי כברייתו בשר וגידים ועצמות ואמרו (שם) ג"כ שני עצמות נאמרו בענין או בעצם אדם זה אבר מן החי צ"ל ועל. וכל הנוגע בעצם זה עצם כשעורה ושמור אלו השרשים כלם ולא תבקש ממני לכופלם בעתיד: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כבר הודעתיך הרבה פעמים כי שיעורין הלכה למשה מסיני: 
+
+ונצל הוא הבשר שנמוח ונעשה ליחה סרוחה כאשר התחיל הבשר להתעפש: 
+
+ותרווד הוא הכף וכבר ביארנו בי"ז מכלים שהוא מלא חפני: 
+
+ורקב הוא העפר אשר ישאר מגוף המת כאשר יכלה לחותו יתרקבו העצמות והוא דומה לעפר ומתנאיו ואז יטמא בזה השיעור שיהיה המת נקבר ערום בלי בגד בתיבת אבן קשה או שיש והדומה להם והושם עליו כסוי שיש עד שלא יתערב בו דבר מהעפר ולא מן העצים ולא מן הבגדים וכן אמרו נקבר בכסותו או בארון של עץ ע"ג עפר אין לו רקב וכן אם נקבר המת והיה חסר ממנו אבר מאיבריו אמרו מת שחסר אין לו רקב וכבר ביארנו זה בנזירות (פ"ז מ"ב) והשדרה תטמא ואע"פ שאין עליה בשר כלום וכן הגולגולת אע"פ שאין עליה בשר הנה כל אחד מהן יטמא באהל להיות בשני אלו נראית תמונת אדם והוא מושג באמרו עצם אדם: 
+
+ורובע הוא רובע הקב: 
+
+ורוב הבנין גודל הגוף: 
+
+ורוב המנין רוב מנין האיברים והם קכ"ה פרקים ואלו העצמות ג"כ אין עליהן בשר בשום פנים הנה אלו שלשה שיעורים בעצמות הערומין מן הבשר אחד מהן שיהיו אלו העצמות בו עם האדם אשר הוא עצמו ויהיה מרובע ומעלה והב' שיהיה בו רוב המנין והוא קכ"ה פרקים ויהיה בו מרובע ולמעלה והג' שיהיו הקכ"ה אברים ולמעלה יהיה בהן רוב בנין ויתקבצו בו שני הענינים יחד רוב בנין ורוב מנין הנה אלו העצמות נטמאו באהל ואם לאו לא ואפשר זה בנפל וכבר ביארנו ששרש זה כולו אמר' יתברך (במדבר יט) בעצם אדם ואלו השיעורין הג' יראו בכל אחד מהן שהוא עצם אדם [ואם אין] זה בו טהור: 
+
+
+Mishnah 2
+
+אמר יתברך (שם) כל הנוגע במת בנפש האדם ונפש האדם הוא הדם כאומרו כי הדם הוא הנפש ועם היות אלו השיעורים ג"כ הם מן השיעורים שהם הלכה למשה מסיני ושמו זה כמו טעם אמרו שהמעט שיהיה באדם מדם בתחלת ברייתו רביעית ובגמרא אמרו (שבת דף ל:) רביעית דם נתתי לכם על עסקי דם הזהרתי אתכם ור' עקיבא אמר שאע"פ שבא משני מתים והוציא זה מאמרו ועל כל נפשות מת שתי נפשות ושיעור אחד (סנהדרין דף ד.) שלא אמר נפשות מתים: 
+
+ודם תבוסה הוא דם ההכאה והערבוב אשר יגיר מההרוג בין החיים והמות כמו שיתבאר בפרק אשר אחר זה נגזר מאמרו מתבוססת בדמיך (יחזקאל טז.) ורבי עקיבא יעמיד דם הקטן לפי עצמו ואמר כי כמו שיטמא רוב בנינו ורוב מניינו ואפילו לא יהיה בו השיעור המוגבל לעצמות ג"כ כלל דמו יטמא ואפילו לא יהיה בו שיעור הדם והוא רביעית: 
+
+<b>ורמה.</b> הוא התולעת המתילד בבשר המת כאשר יתחיל להתעפש וירום תולעים: 
+
+<b>ואפר שרופין.</b> האפר אשר ישרפו מהאדם כאשר לא התערב בו מאפר העצים וחכמים שמו זה האפר במדרגת הגוף כי כאשר נשרף יצא מדין המתים: 
+
+ועפר קברות הנזכר בכאן הנמצא בקבר עפר בו לחות המת ודמו נראית ואינו יודע אם הוא הרקב הנזכר שהוא מטמא באהל שהוא עפר שנתערב בו הליחה והדם והוא אמרם בתוספתא מלא תרווד רקב ועוד תבוסה שנמצאת בקבר ואין ידוע מה טיבה זו עפר קברות: 
+
+ואמרו <b>אינו חבור לטומאה.</b> ענינו כי כאשר יולש זה הרקב לא יהיה כולו מתדבק להיות גשם אחד עד שיהיה מטמא מי שנגע בקצה זאת הלישה אבל מי שנגע בזאת העיסה טהור לפי שחלקיו נבדלין קצתן מקצתן והלישה לא יועילהו ולא ישימהו גוף אחד וזהו כמו שאמר בש"ס (שבת דף יח.) אפר לאו בר גיבול הוא ולזה לא יחשב עירובו לישה ובכאן יתבאר לך שמלא תרווד רקב לא יטמא במגע האדם לעולם לפי שאי אפשר לו ליגע בכולו לפי שחלקיו מפורדים אי אפשר חבורם ואמנם יטמא במשא ובאהל לבד וכן התבאר בש"ס (בנזירות) [חולין] (דף קכו:) ואין הלכה לא כר"ע ולא כר"א ולא כר"ש: 
+
+
+Mishnah 3
+
+כבר בארנו שעצם כשעורה מטמא במגע ובמשא ואינו מטמא באהל ונתנו טעם בזה וכן כל עצם שאין עליו דמיון אנושי בזאת הסבה בעצמה: 
+<b>וארץ העמים.</b> כל הארצות חוץ מא"י שהם להתרשלותם עם המתים וקוברין אותן בכל מקום <small>[צ"ל שפטנו]</small> שפשטו על ארצותם בזאת הטומאה וזה בגזירה מדרבנן לפי מה שבארנו בפתיחה לפי שאנו נאמר שיהיה בכל חלק מעפרה עצם כשעורה: 
+ובית הפרס הנזכר בכאן הוא המקום היה בו קבר ונחרש ונשברו עצמות ונתפזרו במקום ההוא ונאמר ג"כ שכבר יהיה בכל חלק ממנו עצם כשעורה ויקרא בית הפרס בעבור שנידש ונתפשטו העצמות על כל הארץ ההוא ורוב בלשון חכמים פורשים שענינו התפשטות: 
+ומקדח הוא המקבת: 
+<b>קטן של רופאין.</b> הוא מקבת קטנה יפתחו בה הנגעים והמורסות: 
+<b>וגדול.</b> של לשכה כבר התבאר בכלים (פי"ז מי"ב) ששיעור הנקב אשר ינקוב הוא כפונדיון: 
+<b>וכדי שינטל מן החי וימות.</b> כבר התבאר בש"ס (בכורות דף לז:) שהוא כסלע וכבר בארנו שיעור הסלע והפונדיון בריש קדושין (דף יב:) ומחלוקת ר"מ וחכמים אמנם הוא לדעת ב"ש הנדחה: 
+
+Mishnah 4
+
+<b>גולל.</b> הוא הכסוי אשר יכסו בו המתים יהיה מאבן או מעץ אי מזולת זה: 
+ודופק הוא צדדי הקברות אשר עליהן יהיה הכסוי יהיה גם כן מעץ או מאבן או זולתו: 
+<b>ודופק דופקים.</b> הוא שיסמכו עליהם אלו הצדדין והם כמו יסודות הקיר הנבנית בארץ והם בהתיחסם אל הכסוי יקרא ג"כ דופק דופקים ואולם היות הגולל והדופק מטמאים במגע הנה זה לשון התורה (במדבר יט) <small>[צ"ל ועל הנוגע]</small> וכל נוגע בעצם או בחלל או במת או בקבר ושם דין הקבר כדין המת כמו שהמת עצמו מטמא במגע ובאהל כן הקבר בכללו עליונו והקפו מטמא במגע ובאהל ולא יטמא במשא לפי שטומאת משא במת עצמו אמנם הוא מק"ו [מנבלה] כמו שביארנו [בס"פ שלמעלה מזה] הנה תכלית כל מה שבארנו הקבר יש בו מהטומאה מה שהוא במת עצמו והועתק אליו זה הדין לסבת ההיקש ור"א יעתיק אליו כל דיני טומאת מת. ור' יהושע יאמר כי צדדי הקבר בלתי מדובקי בארץ הנראית אבל יהיו תחת הצדדין עפר קברו' הנה זה הקבר יטמא במשא ויקראו צדדי הקבר דופקים להיותן דוחקים המת לשון (בראשית לג) ודפקום יום אחד ויקרא כסוי הקבר גולל להיותו אצלו מאבן מתגלגלת על פי הקבר מאמרו אבן גלל ענינו מתגלגלת: 
+
+Mishnah 5
+
+זה כלו מבואר והתנו באבר מן החי שיחסר עצמו לא אמר ג"כ שחסר בשרו לפי שאם חסר בשרו ונשאר עליו כדי לעלות ארוכה הוא מטמא לפי מה שקדם בזה הפרק אולם אם נחסרו קצת העצמות מזה האבר ואע"פ שנשאר בשרו בכללו ובזה הבשר יותר מכזית הנה הוא לא יטמא מין ממיני הטומאה ואפילו הנשאר מן עצם האבר <small>[אולי צ"ל יש בו כשעורה אין לדמהו לעצם כו']</small> לדמותו עצם כשעורה מן המת וזהו ההפרש בין אבר מן החי ובין אבר מן המת לפי שאבר מן המת כזית בשר הפורש ממנו טמא ועצם כשעורה הפורש ממנו טמא לפי מה שהשרשנו בששי מעדיות וכבר ביארנוהו שם על התכלית: 
+
+Mishnah 6
+
+מבואר הוא שאלו השעורין משני מתים כמו שיהיו קצת חוליות משדרה אחת וקצת חוליות משדרה אחרת ויושלמו בהן כל חוליות השדרה וכן אבר מן המת ואבר מן החי יהיה קצתו מאבר איש אחד וישלם זה מאבר איש אחר וממה שראוי שתדעהו ותתעורר עליו שמאמר החכמים באבר מב' מתים טהור בתנאי שלא יהיה בו עצם כשעורה ולא כזית בשר לפי שכבר קדם לך שהאברים אין להן שיעור אולם כאשר היה כזית בשר מן המת או עצם כשעורה ממנו הנה הוא טמא בלא ספק ואע"פ שזה קצת האבר וכבר בארנו שראיית ר' עקיבא בדם מאמרו נפשות מת (סנהדרין דף ד.) ולמוד ממנו שאר השעורין שהוא כאשר הושלם ואפילו מב' מתים הנה הוא יטמא טומאתו ואין הלכה כר' עקיבא: 
+
+
+Mishnah 7
+
+<b>ניטל חצאים.</b> הוא שיחתוך מהאדם קצת זה האבר ונבדל ממנו עוד נחתך הנשאר מזה האבר ג"כ יהיה האבר כלו נבדל הנה הוא לא יטמא לדברי הכל ואין הלכה לא כרבי יוחנן בן נורי ולא כרבי שמעון ולא כרבי יוסי: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+בעבור שקדם מאמר רבי דוסא שלא יתחברו אצלו החלקים הנבדלים להשלים בהן שיעור לטמא בטומאת אהל התחייב דרך משל שילמדך בו שזהו סברתו גם כן בכל מיני הטומאות ר"ל טומאת מגע וטומאת משא במת ונבלה ודע שהאדם החי כאשר האהיל על המת כבר נטמא כמו שהתבאר בזאת המסכתא ובזאת המשנה בתחלת הענין וזה שאמר שאם נגע בכחצי זית ומאהיל על כחצי זית או נגע בכחצי זית וכחצי זית מאהיל עליו או יהיה עמו באהל כמו שיהיה האדם וחצי זית תחת האהל ויוציא אבר מאיבריו חוץ מן האהל ונגע בחצי זית הנה זה הוא טמא אצל חכמי' ויורה זה שנוגע ומאהיל הוא דבר אחד אצלם שאלו שני מינים משם אחד הוא. עוד אמר אחר זה אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו ועל כחצי זית טהור וזה יורה שנוגע ומאהיל אינו משם אחד וביאורו בש"ס זה והבדילו הדין בו וזה שנוגע ומאהיל שני שמות כמו שאמר אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו ועל כחצי זית טהור אמנם אמרו תחלה ובמת נוגע בכחצי זית ומאהיל על כחצי זית שהוא טמא וזה בתנאי זכרנו שם והוא שיהיה טמון על גבו חצי זית מן המת והטמנה שניה למעלה וביניהם פחות מגובה טפח וההטמנה העליונה מאהיל על זאת החצי זית עוד נגע חצי זית אחד מן המת וזהו ההפרש בין אבר מן החי ובין אבר מן המת בזאת ההטמנה העליונה שהוא יטמא לפי שיתחבר חצי זית שנגע בו לחצי זית שהאהיל עליו וכאילו נגע בו כזית מן המת ואמנם היה זה להיותו גבוה על זה החצי זית בפחות מטפח אשר הוא פחות משיעור האהל כמו שהתבאר לך וחשבנו ששני חצאי זיתים נגעו בו אולם אם היה בין שני אלו ההטמנות פותח טפח אשר הוא שיעור האהל לא יהיה טמא לפי שנוגע ומאהיל שני שמות וכן אמרו בש"ס (חולין דף קכה:) בטומאה רצוצה בין ב' מגדלין עסקינן ואין בהן פותח טפח וכן אם נגע ג"כ חצי זית בהטמנה השפלה ויהיה חצי זית אחר למעלה ממנו ר"ל תקועה בקרקעית המגדל העליון וביניהן פחות מטפח הנה הוא גם כן תטמא על אלו הפנים אשר זכרנו בהיותנו חושבים הכל נגיעה בקורבתה פחות מטפח לחצי זית אחד מהדבר אשר האהיל או הוא איהל עליו אולם מאהיל ונוגע הנה לא יצטרף אצל החכמים כמו שעשו דמיון ואמרו אבל הנוגע בכחצי זית וכו' וחלק רבי מאיר על תנא קמא ואמר שחכמים ג"כ יסברו שאהל ונגיעה מצטרפים ואין הלכה כרבי מאיר והבן מכל זה שנוגע בחצי זית ומאהיל על חצי זית טהור ואם היה בין הטומאה והדבר אשר האהיל עליו פחות מטפח הנה הוא כאילו נגעה בו ונחשבה נגיעה להתחברו עם זולתו לפי מה שקדם ביאורו אצל החכמים אולם ר' דוסא שאומר הנה הוא טהור ידמה אותו בדמיון נוגע ומאהיל ואצל החכמים כנוגע בשני חצאי זיתים בבת אחת והלכה כחכמים: 
+
+
+Mishnah 2
+
+כבר קדם בפ' השני שמלא תרווד רקב ורביעית דם מטמאין באהל ואופן בחינת הבגד לידע אם יצא ממנו רביעית דם ויטמא באהל אשר יהיה בו תחלה כמו שביארו בתוספתא וזה שירחצו הכסות בשיעור ידוע מהמים עוד נקח כזה השיעור ממים יחובר אליו רביעית דם הנה אם היה מראיהן אחד באדמימות או יהיה מה שהורחץ בו הבגד טמא יותר אדום הנה נדע שיצא ממנו רביעית דם ויהיה זה הבגד מטמא באהל ואין הלכה כר' שמעון: 
+
+
+Mishnah 3
+
+אמרו באויר ירצה בו בתוך הבית ואמרו והאהיל רמז אל הבית ר"ל כאשר האהיל הבית למקצתו הבית טהור וידוע כי כאשר אמרנו הבית טהור הכונה בו שלא יטמא מה שבתוכו מהאדם וכלים: 
+וקטפרס הוא מקום משופע אשר לא ינוח בו הדבר אבל יתגלגל וירד: 
+ואשבורן המקום אשר יהיה בו קרקע כאשר ירד בו דבר יעמוד וינוח: 
+<b>ושקרש.</b> נקפה: 
+ואסקופה היא כמו מצבה קטנה לפני הבתים בין המזוזו' ואמר שאם היתה האסקופה <small>[אולי צ"ל משופעת לפנים]</small> מיוחסת לפנים מהבית או לחוץ והיו [מזוזות] הבית מסודרות על זאת האסקופה ונשפך עליה רביעית דם הנה זה הבית טהור ואע"פ שהוא מאהיל על המקום אשר נשפך עליו רביעית דם כי גם שם לא ינוח לו והוא כמו שנבלע בתוך הבית אשר הבית טהור ואם היה באסקופה קרקעית ועמד הדם בו ולא היה יורד נראה דצ"ל או שנקפה. אבל נקפה הדם עליו אצל שפיכותו כל הבית טמא: 
+
+Mishnah 4
+
+<b>תחובים בידי אדם.</b> שיהי' זה הבשר תחבו אדם בעצם כמו שיקח חצי זית מבשר המת ונקב אותו בעצם ג"כ מן המת כמו שיתחב הבשר בשפוד אם לא שיהיה הבשר מתחבר בעצם חבור טבעי: 
+
+
+Mishnah 5
+
+כבר קדם בפ' השני דם תבוסה מטמא באהל. ושמינית חצי הרביעית וכבר ביארנו שיעור רביעית. ודע שהדם אשר יגיר מהאדם והוא כמו דם ההקזה והנגע והדומה לו הנה הוא טהור לדברי הכל והוא כמים. ואשר יגיר מן המת הוא כמו המת עצמו ובתנאי שיהיה רביעית כמו שהתבאר וכאשר הגיר קצת מרביעית והוא חי וקצתו והוא מת ולא נדע אם רוב הרביעית נגר אחר המות או לפניו או היה חצי בחיים וחצי אחר המות זהו דם תבוסה והוא יותר קל בדיני הטומאה מדם המת לפי מה שהתבאר <small>[צ"ל בפ"י דנדה דף עא]</small> בז' מנזירות: 
+<b>וניטל מזה ומזה רביעית.</b> ירצה בו שרביעית מאלו השני רביעיות המעורבות הוא אשר יטמא באהל ור' אלעזר בן יהודה אמר שזה שאמר ר' ישמעאל עם מה שאמר ר' עקיבא לא יטמא אחד מהן ואמנם הוא כמים ואמנם דם תבוסה אצלו מה שיגיע מהתלוי אצל תלייתו: 
+<b>ושותת.</b> הוא הדבר אשר נגר והוא הדם שהנפש יוצאה בו: 
+<b>ומנטף.</b> הוא הדם הנוטף טפה טפה כמו שיקרה אחר יציאת רוב הדם מהעורקים הנה הדם יוצא טפה אחר טפה ור' יהודה עיין עיון אחר ואמר שהדם הנגר הוא באדם חי אצל יציאתו ולזה לא יטמא והדם המנטף אמנם יצא כן אצל יציאתו ובעת המות והלכה כר"ע: 
+
+Mishnah 6
+
+השרש אצלנו אם היה המת בבית ולזה הבית שערים רבים מכל הצדדים והיה משקוף הבית יוצא על השערי' כמו המשקופו' היוצאין חוץ מהבתים הנה כל מי שישב חוץ מהבית תחת זה המשקוף היוצא מן הבית הנה הוא טמא מפני השער ואע"פ שהשער נעול ר"ל כל שערי הבית ואם היו כולן נעולו' הנה הבית מטמא כל סביביו ואם פתח פתח אחד מהן שיצא ממנו הנה הפתח לבד טמא וישאר הבית כולו מחוץ טהור ואפי' היושבים תחת המשקופים היוצאים מחוץ מכל הפתחים טהורים כאשר הפתחים נעולים וזהו ענין מציל על הפתחים ואם היה המת בכללו בבית הנה יצטרך שיהיה בפתח המציל על הפתחים ארבעה טפחים ואם מה שבבית הוא כזית מן המת יצטרך שיהיה בפתח המציל על הפתחים טפח וזה כולו אשר אמר על הפתחים אם היו אלו הפתחים כולן נעולים אולם אם היו פתוחים אע"פ שהוא יחשוב על אחד מהן לבד שיצא ממנו המת הנה כל מי שישב תחת המשקוף המחובר בבית הוא טמא אע"פ שלא יהיה בזה הפתח הפתוח זולת טפח על טפח וזהו ענין אמרו אבל להוציא את הטומאה בפותח טפח: 
+
+ואמר גדול מכזית כמת ר"ל שיצטרך פתח מד' ואז יציל על הפתחים וכן סברת רבי יוסי בשדרה וגולגולת ואינו הלכה: 
+
+
+Mishnah 7
+
+<b>ביב.</b> היא החפירה אשר יעשו ביסודות הבתים והדירות להגרת המים וילך תחת הארץ ויצא למקום אחר: 
+
+וקמור מכוסה וכבר בארנו זה בעירובין [בפ"ח]: 
+
+ואמר <b>יש בו פותח טפח.</b> ירצה בו בזאת החפירה אשר תקרא ביב ויציאתו הוא פתח זה הביב אשר יצאו ממנו המים הנגרים בו ויתבאר מזה כי כאשר היה בפתח הביב פותח טפח וביציאתו פותח טפח והיתה הטומאה בזה הביב הבית טהור לפי שהטומאה תצא דרך יציאת הביב אשר בו טפח ולא תכנס לבית וכן אם היתה הטומאה בבית הנה לא יטמא מה שבביב לפי שהטומאה לא תכנס מפתח הביב כאשר בו טפח וכבר השרשנו לך שטפח על טפח חוצץ בפני הטומאה ודרך טומאה לצאת ואין דרכה להכנס אולם אם היה בפתח הביב טפח ולא תהיה ביציאה טפח ותהיה טומאה בתוך הביב הנה היא תצא מפתח הביב לבית אם לא אפשר יציאתו מיציאת הביב לפי שאין בו טפח והטומאה לא תצא בפחות מטפח כמו שהשרשנו שם באמרו טפח על טפח מביא את הטומאה ואם היתה טומאה בבית הנה הדבר אשר בביב לא יטמא לפי שהטומאה לא תכנס לביב מקערורית הבית אחר שבמקום הטומאה יש בו טפח על טפח וכבר חצץ בפני הטומאה וחלק לה מקום אולם אם היה בפתח הביב אשר בקרקע הבית פחות מטפח על טפח הנה הוא כמו מקום קערורית בקרקע הבית אשר דינו ודין הבית שוה לפי שכל מה שבקרקעית הבית טמא אם לא יהיה בזה המקום טפח על טפח הנה הוא יטמא אמרו (במדבר י״ט:י״ד) וכל אשר באהל לעשות קרקעיתו של בית כמוהו עד התהום כמו שהתבאר: 
+
+ואמרו <b>טפח על טפח מרובע.</b> כדי שלא תטעה ותחשוב שפתח הוא במדידת טפח על טפח איך שתהיה תמונתו כמו אמרם בשיעור מקוה אמה על אמה ומה שדומה לזה ולזה התנה באמרו מרובע אולם אם היה פתח ברחבו דרך משל חצי טפח ובארכו שלשה טפחים או ארבעה הנה זה הפתח אינו מביא את הטומאה אף על פי שיש בשיעורו יותר מטפח על טפח וזהו ענין אמרו מרובע והבן זה: 
+
+ואמרו <b>אחד חור שחררוהו מים.</b> ר"ל כל בקיעה בו טפח על טפח הנה הוא אהל ומביא את הטומאה בין נעשה ע"י אדם או חררו אותו מים אי אחד מבעלי חיים או שנתבקעה הארץ מעצמה עד שהשאיר שם חפירה וזה מה שיתחדש תמיד: 
+
+<b>ומרבך של אבנים.</b> אבנים מסודרין קצתן על קצתן וכן תרגום ג"כ מורבכת תביאנה (ויקרא ו׳:י״ד) שהוא מענין הסדור: 
+
+<b>וסואר של קורו'.</b> (כמו) [פירוש] חבילות קורות ונקרא סואר של קורות. ואמר שכל טפח על טפח בזאת התכונה והדומה לה אהל הוא ואע"פ שלא יכוין בו לעשות אהל ור' יהודה אומר שלא נשים טפח על טפח אהל אא"כ עשאו אדם בכוונת אהל אולם אם היה נעשה על ידי אחד משאר בעלי חיים או עשאו אדם בבלתי כונה כמו שיקרה במרבך של אבנים וסואר של קורות הנה הוא אינו אהל אצל ר' יהודה אא"כ היה שיעורו מלא אגרוף וכן התבאר בש"ס ולזה הוא מודה בשקיפין ובסלעים אשר הם גדולי הסכוך והסככות היוצאות מן הבנין והדומה להן תרגום (ישעיה ב) ובסעיפי הסלעי' ובשקיפי (סלעיא) [כיפא] והוא מענין הנקיבה והוציאה מן הנשקפה וכן אמרו סלעים ירצו בו האבנים הבולטין היוצאי' מעצם הקורו' ואין הלכה כר"י: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+ענין אמרו עומד באויר שלא יהיה המגדל תחת אהל אבל מגולה לשמים והיו בו חדרים עוברים בעוביו בין שני לוחות האלו וא"ר יוסי מחצה למחצה עניני אם היתה טומאה בעוביו כלי שבתוך הבית אשר ימשך לחצי אשר בו הטומאה טמאים ואשר ימשך לחצי האחר טהורין וכן אם היתה טומאה בתוכו הנה חצי עוביו טמא ממה שימשך לתוכו: 
+
+עוד אמר כי כאשר היה זה המגדל בתוך הבית הנה הוא כמו בית בבית וכלים שבינו לבין הכותל לא יטמאו אם לא היה שם פותח טפח וכן בינו לבין הקורו'. ונוסחת התוספתא שאנו רואים את הקורות כאילו הן יורדות וסותמות. דבר אחר אין טומאה נכנסת לאהל ואין יוצאה ממנו אם לא בפותח טפח. ואמרו טומאה שם ר"ל בין הכותל ואחורי המגדל או בין גג הבית וגג המגדל או בין קרקעות המגדל ובין הארץ הנה הבית כלו טמא על אי זה פנים שיהיה לפי שהטומאה ההיא בתוך הבית ולא יציל האהל על הטומאה שתחתיו לפי שהשרש אצלינו אם היה אהל לתוך אהל והיתה הטומאה תחת אהל הפנימי הנה אהל החיצון טמא וכבר קדם לנו זכרון זה השרש בשמיני מכלים והוא מאמר התוספתא צ"פ ואהלים מצילין על הטהורים מלטמא ואין מצילין על הטמאים מלטמא ושמור זה השורש שהוא עיקר גדול ובעבור שאומר בכאן אם היתה הטומאה ואפילו תחת המגדל או אחוריו נטמא כל הבית ואין הלכה כר' יוסי: 
+
+
+Mishnah 2
+
+<b>תיבת המגדל.</b> הוא ארון ישימו אותן במגדל וזה צורתה  <img src="data:image/png;base64,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">. א"ר יוסי שאפי' היתה הטומאה בתוך זה הארון הנה הבית טהור ולא נאמר תצא טומאה דרך פתחו אשר בו טפח שכבר אפשר שתצא הטומאה מזאת התיבה מבלתי זה הפתח אשר בו טפח אשר תצא ממנו הטומאה וזה כשיוציאה חלקים חלקים מדרך יציאתה אשר אין בו טפח ולא תצא ממנו טומאה או ישרוף אותו תוך הארון ולעולם לא תצא טומאה מפתח זאת התיבה לבית ואין הלכה כר' יוסי:  
+
+Mishnah 3
+
+בעבור שאמר שאם היתה טומאה בתוך המגדל והוא על זה המצב הבית טהור אמר אם היתה הטומאה ג"כ בגלגל אשר בזאת המגדל הוא יקרא מוכני כמו שביארנו בי"ח מכלים והנה זה המוכני חוץ מאחורי המגדל בתוך הבית ג' אצבעות אשר תביא הטומאה וזה תחת קורות הבית הנה הבית טהור שזאת הטומאה אמנם תצא בטפח וזה ג' אצבעות לבד והתנה בזה ג' תנאים. אחד מהם שיהיה בגובה חלל המוכני טפח לפי שאנחנו לא נצטרך פותח טפח ליציאת הטומאה אא"כ היה בתוך חלל טפח אמנם אם היה בפחות מחלל טפח הנה אינה במקום תצטרך ליציאה ממנו אבל הרי זו יוצאה ומונחת ושמור זה שכבר הרחבנו בביאורו. והתנאי הב' שיהיה זה המוכני אי אפשר יציאתו מאחר המגדל בכללו עד שיהיה נטמא מאחוריו אבל יהיה לו בעיקר עשייתו מה שעקרו מהיציאה אלא פחות מטפח כמו שביארנו. והתנאי הג' שיהיה המגדל בא במדה ר"ל שיחזיק מ' סאה בלח שהם כוריים ביבש כמו שביארנו בי"ח מכלים ולזה יהיה חוצץ בפני הטומאה זה המוכני הנדבק בו כמו שנזכר אולם כאשר היה פחות מזה הנה הוא יטמא כשאר הכלים המקבלים טומאה וכאשר היתה טומאה בתוך הבית טמא וכן כל מה שנזכר מגדל בזה הענין מזו המסכת אין הדיבור אלא באהל מגדל הבא במדה ואע"פ שכל מה שביארט הוא מבואר עשינו צורה זו <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAN0AAAExAQAAAADQTpr6AAAACXBIWXMAAA7EAAAOxAGVKw4bAAAJwUlEQVRoge3Zy2/cxhkA8I9LdbkFFuIGBYp1sdWs7SK+rtrLGt2KChI0F6O59qgih15XNwcQQsoStDZq2O4tQAP72GP9BwQIJRnaQx/KH9AHFQH1JYipukBomOb0m/fwpUOBoJcSlrHUTzPzzTec4ZAL1D7elM4olM7ybwnT8LftOF+P2nFyGa5N7odtSNdu/6kdH+/8tR0/zdsxH+W/bA0om8aDdvwo/l47vjoKWpHS5/QSpP/Hbw9fXoZnl2F8GULYjgUE7ZiB344peDbGgY0Aro0RsSwHABsXViNY64oVLqJdawJdK9xKtQA+EButarFJYoWLaMWeIe47Fj45NRgBBHdspAZZR4I9Ey7QxISOtUJ4GAUGYxNdCgP849g3+NAgNum8TBPPwifqc4G1uhfZ3DV4pGth8XhJNgWDsa4lZRjvjHS4iLpkguhHs1WdQMyQjhzjwext+DqhQO/raNEGG0A83ZDVFZYC2AF/L3UNfq7jGQPcBm8vA426+ZhhBt5hrsJF9HUKxuCk4J4V6u+BfuLrJhET/KfHH6v/h+7lGNwYIA1VuOZCjGDCEpTC7SBxKsibxMsLAw5SGZFG3ktYxZ8ZyeTlCWq2phxH+LPm5zJcnduE45SV9grZPexnYJVk6HnqcgXq+RbOGe7R2JF4oBGHjFXecQz2q4iTUPYFaI9YKA4q+4Koo30EjsCwUEh1Px+pkoEcKuxnaEWrUPRF9zOzkNDYFdgVmJcwAYG+o1E16mM9oYi2jg/xLLCRt6l76kv8oRlPJ7YjZvjKHuwqypmdN2J0GcrljaGbbVYwqyfBatOvIp+oAvcWGlfym0mn3OaLxmqJHZDp5wb9jIrFvYbf/07Bzur4Afuw/Bf7GItql6afH7zG6bnkFUhMTFduseSXUM5UjQs+2BKPT0t4tmC3HYXPTZu38Nq44PcZFW1scnuLMiTUlLSGzMJEZsivVMt+/YVK30MLi4Dh80IPmdWVMOd4rjGqIE7m8yJIavheWEwR35w/nsmSX79vxtPhmJ0/VuMpj684PphiEtIP1yooroQHE1ZyK4BxCdkg+snBVcR8HKRbNQS44yLiilBBUW3sYj8LCLMyshvZppN4LAmImzX8eZD6DCOabtaqNZhteVXsBpnP0neIJZuQKKxVKxBXIZq14AOO9X52ycWT3QcQRGElCbj2bSKy20PQryKm750uOd/n2JDbq11y8h6bgz8g6ZZfaXPSJftjhj9uwEGX9PB+5uTXcUhLiLntddcGw4slyX+1qGO/uzHuI2bxot7PfmcGK9tLkkbLrNZmtzuDzjoivFvHTmcKnbeW5AycJpyA4yz9BMZ1xLsYwO7SP4JBPSCn02ELBjmCYUPJLv68syTPoH+7Ycj6eFdfkn3oT+uXZqfHq70L3Wm9ZGcIgF0Z4IcGHDBcG4DbhDhgg+Ua9rZXx2sC8f+79a5cm7BoR1t436oNGXSxzavLYYyzrd6V7pAl4UoEzrM6vo1JOFwOEfcbcAV6906Gm+Den9fx2sC59xdEr9+A18G5corbnhsjiRkxAa1HLuIYfqEw9QxO4+5Nlr7V2Vz0M5GbR5a+6Wb35gITP5rJJJztWbjV/2hBejDckV05PzbVjqCXMZwqfG0hTofsxN+HiUJiXQlrw8HFCV5gc3WBuVZuSW8d16EvYasBOyS6esGu+DN53RamWlwTog+x2jM4xiWXl/QMdkiyxGrT3b1sHlRyy1aTBS5S6fFCYe5biAvjAcne9xRmnhUQrmALkv3aV22me2U8IPkaUeg8r6BfjDSC3U9+uypGgcLIsZGX7GnUu2uWPo7sBjCWAbkmt75YxnGNL9+RROJT7wwRF+NJKx7SfFJNH0O3HX2G7L5SQRFt4lyGb50tWFca0CPxALGoYcHxaMgxaMSTKSLuX1WGSvjsZwIb2/yKIGZA8nkD5hzHJGvEADOEN5VGLDgmTdglRSgwHzcgRSTpGcnHYRXfJpQivjqj+VYbvkGc19ATSP9b9BEjKGPEbh0hx5c15LuakFdL6xgJ5JvCRVJDLw3pocCMVtv0MoUR1BGrPeRPeBbi3MbndhUQw1hjAfpQJZPBaQ2HCvOpV0X2FHa4EOhW0bsMrzMU1U6cKt6wkOWvoSRLQj5nG1yOrkJCZYYQicJI4DU2ngIn7AmUo5PYyHI1mrA3QQxzuC2rBfFggceEPUGIgNYEujY6Cn2D7gH/OGdvtQR6sUa6cL7w+TYwlOgkE45snPQzua+SkA95bjXy1zYSNzdEtX+mT6keP4VAIigfP7LQS0p0g/1Wo6Me0PtbsPsND8mg6FfpkJjDysrc/Pb0pahDlXRgyn+/ZbWrEHcd6+X3Aha6DO14nV1K78s2nQgmsZbnv/sbXiIaYQzrEs0ruwcKQaD/jdWVAwuXlW5auNKKBfRgfdGKnXbMMUPb7QgNJfc19i6pFvrtiLmVbZ6efnxTopUhiccn3YHfjh31LlWho/H8yFWvfu2uyG3auXu3jioJr1/fO78EfyPxpAn3bNyl+WAM23LIXv70jmshbpdGKxrvuI88g0UvzImpdsV76pmAcH+T48Q2mFtIZ0GO06hlPD8LCsjbkL0vCxqQ5Za9Zov8uKXkWoDxp63XEN3bzbYfNlXLXsy5yU4Jn7JZsyoDclPcKNKvaezczHtqsnUZrmLJzLuorjWi5OeUOhnUcMwXDLwEcC3ZLqH7B7GaFMDvq+a1W8DqwiPnGLK3s3wQf6/jffH3GVve8lmI97wd/T78U123JzbcKYSIn3y3HJRsMxUvzUpHCjLx+FQSVwQ3cAwx8fSJXL74G1HCX48S+kLfszO2wn8cyLMoSMTjgX5cMeuT2qPzgPj5hllwC0fiP2fiXL9UZScuTmiGXwrEE/MFBKa14HfeRCzDWE0aaPSzkKN8yZv6FuZ+EkQiIIUZMRgTjvINd0Jopr9GyPzEF+hIPLaQJITFDsUVfh4HrppBNoowksCx0E8DgRu8e8lGGUOBszrm/mvKA8onYa1a9tgkcNyMwJOwLQOyomWf1K5GoJUEkfilxtRGyoYMx0kjYf/UgQuXlxjMJGbs/W2Iz0Gr8oYu+s2azUkirs1QbyLYBnHkse8YIl/eYdnWgEhklyzOKLw8rRfAoS7JvnJI2LWrzaEa5fz8iZkXHrVKsgn9bx6JOPwyXmPzWjcaVEqyv/8j/+yC2hTS+uwEvhsp49iYU0PrcKvY5/+vqp6UcS5i4mekiokokzRiLDCT3ZQofitXU4fnIayg7oTspsTyPon9rWOw/I1EmBGxvRFYlDBQ15laaNSBfTdfTkqMZm76rntBy4fE05A2HNV94v8c/wNl8IaDFNVzRQAAAABJRU5ErkJggg==">  להוסיף ביאורו:  
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כבר ביארנו שעין התנור הוא הנקב אשר בשפלות מהארץ אשר ישליכו ממנו האש ומוציאין ממנו האפר: וקמורה מקובבת והוא שיהי' התנור כלו תוך הבית והנקב הקמור בולט חוץ לבית עוד האהילו נושאי המת במת על זה הקבוב ואמרו ב"ש כבר נדבק האהל בזאת הקבוב ונכנסה הטומא' לבית מעליוני התנור כמו אם הית' טומאה תחת זה הקבוב ובה"א שהתנור לבד הוא אשר יטמא כי האהיל המת על מקצתו ור"ע אומר שהתנור טהור שאין האהל על עצם התנור אבל על הקבוב היוצא ממנו ואין הל' כר"ע ודע כי כאשר תמצא האהילו עליו קוברי המת הנה הכונה בזה שתהיה הטומאה מאהלת על זה הדבר לפי שטומאת אהל תכלול ג' עניינים כמו שהתבאר בראש פ"ק מכלים והוא שיהיה הדבר אשר האהיל על הטומאה או האהילה הטומאה עליו ושמור זה ולא יצטרך לכופלו בזאת המסכת: 
+
+
+Mishnah 2
+
+כבר בארנו בפ"ח מכלים שכונס משקה הוא שתשים הכלי על המשקה ויכנס המשקה בתוכו מזה הנקב ולא יצטרך בכאן להיות נקב הקדרה טפח על טפח להיות הארובה עצמה בה טפח על טפח והקדרה לא יתחבר לה להיותה בכונס משקה והיתה הארובה פתוחה ולזה כאשר היתה טומאה בבית נטמאה עליה והוא ענין אמרם הכל טמא ור"ע סבר שהקדרה כבר סתמה הנקב ומנעה הטומאה מעבור שנקב הקדרה קטן ואין בו פותח טפח ופי הקדרה ממה שימשך משקוף העליה ולזה הקדרה טהורה שכלי חרס אינו מטמא מגבו כמו שהשרשנו ובית הלל אומרים שזאת הקדרה תטמא מזה הנקב ואין הלכה כר' עקיבא: 
+
+
+Mishnah 3
+
+<b>מצלת על הכל.</b> ר"ל כל מה שבעליה ההיא הוא טהור לפי שהקדרה השלימה חצצה בפני הטומאה וב"ש אומרים שכל מה שבעליה הוא כמו הדבר שיהיה בכלי המוקף צמיד פתיל ונתון באהל המת ותהיה זאת הקדרה וכל מה שבעליה בדמיון דברים אשר הם בכלי חרס מוקף צמיד פתיל ונתון באהל המת שהוא אינו מציל אלא על האוכלים ועל המשקין ועל כלי חרס ולזה אם יהיה בעליה ההיא אוכלין ומשקין וכלי חרס הנה הם טהורים ומה שהוא זולת זה הוא טמא לפי זאת סברת ב"ש בכלי חרס המוקף צמיד פתיל ונתון באהל המת שהוא אינו מציל אלא על אוכלים ומשקים ועל כלי חרס ובית הלל אומרים מציל על הכל ולזה אמר בכאן בקדרה שהיא מצלת על כל מה שבעליה וכבר חזרו בית הלל לדעת ב"ש בכלי חרס המוקף צמיד פתיל ולזה חזרו בכאן לענין כל מה שבעליה והיות זאת הקדרה תציל כל מה שבעליה בהיותה סותמת הנקב לבד ואע"פ שאין שם צמיד פתיל סביבה להיותה חוצצת בין אהל לאהל וזה השרש הוא מבואר בסיפרי באמרם כלים מצילין בצמיד פתיל באהל המת ואהלים בכיסוי ושמור זה השרש בכל מה שיבא לך בזה הפרק וזולתו וכבר בארנו טעם מחלוקת בית שמאי ובית הלל בזה הכלי חרס בהלכה האחרונה מהפרק הראשון מעדיות ובעשירי מכלים וביארנו כל זה השרש: 
+
+
+Mishnah 4
+
+זאת ההלכה דומה דרך משל לדין הקודם וזה שכבר קדם שכל מה שבעליה הוא כמו הדברים אשר הם בתוך צמיד פתיל באהל המת וכאשר היתה הקדרה אשר היא כלי חרס בזאת הארובה והיו בעליה כלי נחשת או כסף או הדומה לו מכלי מתכות ובזה הכלי משקין טהורין הנה המשקים טהורים לפי שהקדרה מצלת עליהם והלגין עצמו טמא לפי שהקדרה אינה מצלת עליו להיותה של חרס לפי מה שהשרשנו זה לפי דעת בית שמאי אולם לדעת ב"ה המשקים והלגים טהורים ואם נריק אלו המשקים מזה הכלי <small>[בדפו"י שהן בו]</small> (שאין בו) לכלי אחר מהכלים אשר היו בזאת העליה הנה המשקים יטמאו בהגעתן בכלי טמא לפי שכל הכלים אשר בעליה לבד כלי חרס יטמאו לפי השרש ולא נאמר שהכלי אשר היו בו בעצמו יטמאם לפי שאם היה כן אי אפשר שהצילו המשקים שכבר השרשנו שהוא מציל על האוכלים ועל המשקין וזה הדין בעצמו באשה שהיתה לשה בעריבה של עץ בתוך העליה שהקדרה בארובה שלה שהאשה והעריבה טמאין טומאת ז' שהקדרה של חרס אינה מצלת עליהן והבצק טהור מפני שהוא אוכל והקדרה מצלת על האוכלים כבר ביארו בתוספתא שהבצק טהור כ"ז שהיא עוסקת בבצק ולא נפרדת ממנו ועזבה אותו אולם אם תגביה שתי ידיה יחד מהבצק וחזרה ולשה הנה היא תטמא הבצק בהיותה נוגעת בו והיא טמאה וזה כולו לדעת ב"ש ואולם ב"ה אומרים שהאשה והעריבה והבצק טהורים: 
+
+Mishnah 5
+
+אמר שאם היה בזאת הארובה שבין בית לעליה כלי גללים או כלי אבנים וכלי אדמה הנה הם יצילו על כל מה שבעליה בין אדם בין כלים בין אוכלין ומשקין וכלי חרס לפי שאלו אינן מקבלין טומאה כלל כמו שהתבאר בעשירי מכלים ולזה תציל בצמיד פתיל על הכלים ואולם אמרנו בכלי חרס שהוא אינו מציל בצמיד פתיל אלא על האוכלים ועל המשקים ועל כלי חרס לבד מהיותו טמא ע"ג עם הארץ כמו שבארנו שם בי' מכלים ולזה נאמר בכאן כי כאשר היתה בזאת הארובה כלי שהוא טהור לקדש או לחטאת הנה מציל על כל מה שבעליה ואע"פ שהוא כלי חרס לפי שהסבה אשר בעבורה אמרנו שכלי חרס אינו מציל על הכל כבר הוסרה וביאר הסרת הסבה ואמר שהכל נאמנים על החטאת ר"ל על טהרת פרה אדומה שייחדו זה הכלי לחטאת הנה הוא אמרו בו שהוא טהור ואע"פ שהוא עם הארץ הוא נאמן וסמכו בזה לאמרו יתברך (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת למי נדה חטאת היא אמרו הכל נאמנים על שמירתה וכן אם היה זה הכלי חרס טהור לקדש הנה מעלת הקדש לא ימנע בזה שלא יהיה נאמן בו אפילו עם הארץ כמו שהתבאר בסוף חגיגה (דף כד:) באמרם הכל נאמנים על טהרת יין ושמן של קדש כל ימות השנה וכאשר אמרנו או כלי קדש או חטאת אפי' היה של חרס הנה הוא טהור אצל עם הארץ אמרנו שהוא הציל בזאת העליה לפי שהוא כלי טהור וזה מה שאמרנו כלי טמא אינו חוצץ ואמר בכאן מפני שכלי חרס טהורים שיעור זה על צד הביאור כן מפני מה מצילין על הכל מפני שהכלים של אבן ושל אדמה ושל גללים טהורי' וכן כלי חרס טהורי' לקדש ולחטאת בחזקת טהורים ואפי' מעם הארץ. עוד חזר לדין אחר ואמר ומצילין עם דפנות אהלים ר"ל שכמו שיצילו הכלים בעליוני האהל בכסוי לבד כמו שביאר במשנה בארובה שבין בית לעליה כן ג"כ יצילו הכלים כאשר היו פיות אלו הכלי' מכוסי' בדפנות אהלי' ולקח המשל בזה ואמר: 
+
+
+Mishnah 6
+
+כבר ביארנו פעמי' שבור בחפירה ודות בבנין ואין הבדל בין הדות והכוורת השלימה כי כאשר תניח כוורת שלימה בשטח הבית הנה הוא כמו סהר בנוי וידוע ומבואר שהמאמר אמנם הוא בכורת המקבל מ' סאה בלח שהיא טהורה ואינה מקבלת טומאה כמו שהתבאר בט"ו (מ"א) מכלים: 
+וחלק הוא בסיס שאין לו דפנות: 
+וסרידה שאין לה גפיים הוא נסר בלתי אוגניים כמו שהתבאר בכלים (פ"ח מ"ג): 
+וכפישה הוא כלי אשר לו שפה נצבת על השטח שהוא אמר בזאת המשנה שאם היה זה הסהר החפור בבית אשה בו הטומאה לו צדדין גבוהים על שטח הבית כמו שבונים סביב הבארות זר וכפו ע"ז הזר כלי לו צדדין הנה הוא יציל על כל מה שבסהר החפור או הבנוי כאשר לו צדדין גבוהים על הארץ ומבואר הוא שזה הכלי אשר כפו אותו שהוא יציל על מה שתחתיו אמנם יהי' כלי טהור מכלי גללים ואבני' ואדמה לפי מה שהשרשנו בעשירי מכלים וכמו שזכרנו בזה הפ' ואם לא יהיה לסהר החפור צדדין גבוהים אצל חפירה בארץ לבד וכפו על פי זאת החפירה כלי לו אוגנים הנה כל מה שבזה הסהר טמא ולא יציל זה הכלי באהל המת מה שיהיה תחתיו והוא אמרו אם היתה באר חלקה. וכוורת פתוחה ר"ל שלא תהיה פקוקה וכפישה נתונה עליו טמא ואם כסה זה הסהר אשר אין לו אוגן גבוה על הארץ או הכוורת החלולה בכסוי פשוט אין לו צד הנה יציל על כל מה שבתוכו כאשר לא יכסהו בכלי ואין כלי מציל והוא אמרו אם היה נסר חלק וכו' לפי שהנסר אינו כלי והראה סבות זה ואומר שאין הכלים מצילין וכו' ר"ל שהכלי אשר הוא כלי בהיותו בעל דופן לא יציל אלא אם דבק לדופן אהל כמו אוגן הסהר או הבור או <small>[צ"ל הגת]</small> הגב אולם אם לא יהיה לאהל דופן גבוה לא יציל הכלי בסמיכתו לזה ואמרו חצי טפח מיכן וחצי טפח מיכן הוא שוהא בגובה אוגן הסהר על הסהר ועל הארץ חצי טפח וגובה שפת הכלי אשר כפו עליו חצי טפח הנה לא יציל ואמרו שיהיה לה טפח מורה שאם היה בגובה דופן הכלי טפח יציל כאשר (אמר) כפו אותו על פי הבור ואע"פ שלא יהיה לבור אוגן גבוה ויהיה אמרו שהכפישה לא תציל באשר הושמה ע"פ הבאר חלקה בתנאי שלא יהיה בגובה דופן כפישה טפח וכן בארו בתוספתא (פ"ו) ואמרו כשם שהכלים מצילין על אהלים שיש להן דפנות כן מצילין על אהלים שאין להן דפנות בד"א בכלי שיש בו טפח אבל בכלי שאין בו טפח אינו מציל ונדע מזה כי כאשר היה צד הכלי טפח הנה הוא יציל עכ"פ וכאשר היה בגובה צד הבית ג"כ טפח הנה הוא יציל על כל מה שבנסר חוץ מכפית הכלי ואם לא היה בגבהו טפח ר"ל בגובה צדדיו אם כסהו בנסר ומה שדומה לו הציל ואם כסהו בכלי לא הציל אלא אם היה בו גובה טפח ר"ל בשפת הכלי ולא יתנגד זה שאמרנו בעשירי מכלים היו כפויים על פיהן מצילין כל שתחתיהם לפי שזה יהיה בכלי שיש בו טפח ר"ל בגבהו לפי שהוא יהיה בדמיון אהל כמו שבארנו שם: 
+
+Mishnah 7
+
+<b>מבחוץ.</b> ר"ל חוץ לאהל ודמיון זה כשנעמיד יתדות בארץ בצד האהל וירכיב הכלי אשר לו צד בגובה טפח על אלו היתדות ויתדבק בשווי פיו עם צדדי הבית או האהל הנה היא תציל על כל מה שבתוכו ואפי' הית' טומאה תחתיה על זו הצורה  <img src="data:image/png;base64,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"> אולם אם התדבק פי זה הכלי עם שטח החצר או הגינה אשר הוא מגולה לשמים ואין הכותל אהל ולא יקיף בבית הנה זה הכלי לא יציל אבל יהיו הכלים אשר בו וכל מה שבתוכו כבר האהילו על הטומאה לפי שזה הכותל לא יעשה לחוץ בפני הטומאה כמו כותל הבית ואמנם נעשה בזאת הקדרה התלויה מהקורה כאשר התבאר בתוספתא שאם היתה קורה דבוקה ע"פ הקדרה הנה אין לחלוק שהיא מצלת על כל מה שבתוכה ואם היה בין פי הקדרה והקורה פותח טפח הנה אין מחלוקת ג"כ שכל מה שתחת הקדרה טמאה בעבור הטומא' אשר תחתי' והיות הקדרה תחת אהל לפי שהיא תחת הקור' ואם היה בין הקדרה והקירה פחות מטפח הנה בזה יאמר ר"ע שאין שם פותח טפח מצלת וחכמים אומרים שאם לא יתדבק עם הקורה אינה מצלת והלכה כחכמים:  
+
+Chapter 6
+
+
+
+Mishnah 1
+
+ידוע שהאהל כמו שיביא הטומאה ויטמא כל מה שבתוכו כן יחוץ בפני הטומאה ולא יטמא כל מה שחוץ ממנו ולא יטמא גם כן מה שיהיה בתוכו מן הטומאה ולא יטמא דבר ממה שבעליה ולא יטמא גם כן אשר הוא חוצה לו והמשל בזה בית ועליה הנה אם היתה טומאה בבית תחת משקוף הבית הגיע הטומאה ויטמא כל מה שתחתיו כן חוצץ בפני הטומאה ולא יטמא דבר ממה שבעליה ולא יטמא גם כן מה שבבית אם היתה טומאה בעליה על משקוף הבית. ואמר בכאן שאדם וכלים מביאין ואין חוצצין ואפילו היו כלי גללים ואבנים ואדמה אשר הם כלים טהורים ואינם מקבלין טומאה כלל הנה האהל אשר יעשה מהם לא נחשבהו להציל מה שהוא חוץ ממנו ולא יציל גם כן כלים שתחתיו: <b>ונדבך.</b> הוא הלוח והמשל כלו מבואר: וזה שאמרנו כלים שתחתיו טמאים. מורה זה שהוא חשוב כאהל שאם לא יהיה חשוב כאהל לא יטמא מכלים שתחתיו אלא מה שיגבילהו טומאה שעל גביו לבד ואמר טומאה תחתיו כלים שעל גביו טמאים מורה זה שאינו חשוב כאהל לפי שאם היה אהל יהיו כלים שעל גביו טהורין כמו בית ועליה הנה שם אותו אהל לטמא אבל לא לטהר: ואמרו <b>דבר שיש בו רוח חיים.</b> ר"ל חוץ מהאדם איזה מין שיהיה ממיני הבעלי חיים ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 2
+
+כבר הקדמנו שאכסדרה הוא כבית שער לבית ואמר כי כאשר נכנסו קוברי המת ר"ל נושאי המת תחת האכסדרה והיה שער הבית קצתו (פתוח) [נעול] והחזיק א' מהנושאים לנעול שער הבית במפתח אשר בו כדי שלא יפתח ותכנס הטומאה בבית [כיון] שהמשקוף יוצא <small>[ר"ל שהתקרה יוצא ובהרבה מקומות בנוסחת א"י מוגה הגג במקום המשקוף]</small> אם היה הפתח אפשר להתקיים נעול על ענינו ולא יפתח ואפי' הסיר זה המחזיק ידו מן המפתח הנה הבית טהור וכבר נבדל מהאכסדרה בזה השער הנעול ואם כאשר יסיר זה ידו יפתח השער הנה הוא טמא לפי שכבר היה זה האדם הנושא למת הוא אשר חצץ בפני הטומאה ואדם אינו חוצץ יהיה מי שיהיה ואמנם אמר בכאן אחד מהם על הידוע והוא ההקש אפי' היה אדם מתוך הבית ומחזיק הפתח ודע זה: וכן אם היה חלון בין שני הבתים יהיה בו טפח על טפח ומעלה והטומאה באחד משני הבתים הנה הבית האחר יהיה טמא בלא ספק לפי השרש הנזכר לפי שטפח על טפח מביא את הטומא' ואם היה זה החלון נעול בכלים הנה לא תחוץ בפני הטומאה ואם היה בזה החלון חבית מלאה מתאנים הנה לא תהיה חוצצת להיותה כלי הנה היא תטמא וכל מה שיטמא אינו חוצץ בפני הטומאה כמו שהתבאר וזה אם היה פי החבית ממה שימשך לבית אשר בו הטומאה לפי שכלי חרס אינו מטמא מגבו כמו שביארנו פעמים ולזה אם היה שולי החבית ממה שימשך לבית טמא הנה זאת החבית חוצצת לפי שלא תטמא מגבה כמו שקדם בקדירה שבארובה וכן ביאר הש"ס בזה בבתרא (דף יט:) ושם התבאר שאמרו בכאן שהתאנים חוצצים בתנאי שיהיו בלתי מוכשרים ואף על פי שכבר נפסלו ואינן נאותות לאכילה אשר אין דעתו לפנותן ולזה יחוץ בפני הטומאה וכן התבן גם כן שיהיה מתנאי שתהיה נפסד אינו נאות לאכילת הבהמה עד שלא יהיה ראוי [אולי צ"ל אפילו לטיט ועי' שם ובדברירבינו בחיבורו פט"ו מ"ה טו"מ הל"ב]. אלא לטיט ענינו שאלו שני התנאים מחוייבים בכל מה שיבדיל בין המקום הטהור ובין הטומאה והוא שיהיה זה הדבר אינו מקבל טומאה ואין דעתו לפנותו ואם היה אפשר חזרת החבית והקופה ישארו אלו התאנים או זה התבן עומדים בעצמם סותמין כל החלון ותשען עליו ויחוץ בפני הטומאה ואם לא אפשר זה הנה זה השרש והנשען על הקופה ועל החבית והם כלים יטמאו ולא יחוץ ויהיה הבית השני טמא וזה הדין בעצמו בבית נחלק בחלוקה בקנקני חרש הונחו קצתן על קצתן והוטח עליו הטיח וכבר גי' יעב"ץ נזכר. נעשה שהקנקנים כלים ואינן חוצצין ובתוספתא (פ"ז) בית שחצצו בקנקנים טהורות ופיהן כלפי הטהרה מצילות כלפי הטומאה אינן מצילות טחן בטיט בין מבפנים בין מבחוץ אם יכול הטיח לעמוד בפני עצמו מציל ואם לאו אינו מציל: 
+
+Mishnah 3
+
+<b>כותל שהוא לאויר.</b> שיהיה עובי הכותל פתוח לשמים והמשקוף מורכב בקיר לא עליו (כזה) הנה אם היתה הטומאה <small>[נראה דצ"ל בתוכו בחציו שלפנים כל מה שבבית יטמא וכל כו']</small> בבית יטמא הנה כל מה שזולת זה טהור לפי שנחשוב הטומאה שהיה תוך הבית ולזה אשר עמד על ראש הכותל טהור כמו מי שיעמוד על משקוף הבית ואם הית' הטומאה בחצי היוצא הנה לא יראה פועל הטומא' בבית ויהיה הכותל כלו בדמיון קבר. ר' יהודה אומר שהכותל כולו מהבית יחשב ואע"פ שהטומאה מחציו ולחוץ הבית טמא והעומד על הכותל טהור ואין הלכה כר' יהודה. והלכה כחכמים: 
+
+Mishnah 4
+
+זאת ההלכה כולה מבוארת הענין ולא תצטרך לפירוש ואל תתמה היות הכלים יתטמאו בבית טמא ואף על פי שהן בתוך הבנין לפי שאין היותן תחת הטיט יצילם מן הטומאה ואמנם יצילם מן הטומאה היות' תחת צמיד פתיל או באהל אחר לפי מה שקדם אולם היותן בלועין בבנין הנה לא יצילם וכבר קדם לך זה השרש בתשיעי מכלים וביארנוהו שם ואין הלכה כר' יהודה: 
+
+
+Mishnah 5
+
+<b>תחת הקורות.</b> הוא שתהיה הטומאה בעצם הקורה לא בעצם הבנין ואמרו כקליפת השום הוא הפלגה והכונה שאפילו המחיצה דקה מאד ימנע בינה ובין הבית כאשר לא יהיה בעמידתו טע"ט ולא תטמא הבית אבל נחשוב הטומא' כאילו הוא במקו' סתום אשר לא תטמא זולת מה שירא' לבד בעליונו' ושפלות כמו שיתבאר עתה ואמנם התחייב זה הדין להיות הטומאה בתוך אמנם אם הית' בעצם הבנין הדין בו מחצה על מחצה כמו שקדם בהלכה אשר לפני זאת וכן (לא) היתה הטומאה בתוך האבן יהיה הדין בה כמו היותה בתוך הקורה ואע"פ שהמשקוף אשר בין הבית והעלייה הוא סלע או הדומה לו מן האבנים ובתוספת' (פ"ז) אמרו של בנין ידון מחצה על מחצה ושל סלע כקליפת השום. וענין נראין שיהי' זאת המחיצה אשר על הטומאה ספיריים כמו הזכוכית והשוהם והדומה להם כל הבית טמא ואפי' לא יהיה במקום הטומאה טפח על טפח: 
+
+
+Mishnah 6
+
+יחפרו בארץ מקום גדול לקבור בו מתים רבים ויחפרו בתוך זאת החפירה לקבור לפי שיעור האיש אשר יקברו בו איש בכל קבר והקבר אשר הוא על שיעור האיש יקרא כוך והמקום הגדול והמקבץ הכוכין יקרא מערה וכבר ביארנו זה בב"ב (סוף פ"ו) וההפרש אשר בין בית המשמש את הכותל וכותל המשמש את הבית הוא כמו שאספר וזה שהכותלי' אם היו עומדי' על שטח הארץ הנה יקרא הכותל ממנו כותל המשמש את הבית לפי שזה הכותל שם הבית בית אולם אם חפר בארץ שתי חפירות אחד בצד השני הנה הכותל אשר ישאר ביניהם לא יקראו לו כותל המשמש את הבית לפי שאין זאת החפירה שם אותו בית כאשר נעשה בו דבר אבל החפירה שם אותו כותל ויאמר שזאת החפירה בית המשמש את הכותל: ואמרו תחת העמוד הוא שתהיה הטומא' תחת המחיצה זו אשר חוצצת בין שני הכוכין או בין שתי מערות ותהיה הטומאה נראית שם ויהיה טמא כל מה שכנגדו עד הרקיע וכל מה שכנגדה עד התהום וזהו ענין אמרו בוקעת ועולה בוקעת ויורדת כמו שתשמעהו וזה השרש בכל המסכתא כי כאשר תהיה הטומאה אטומה ר"ל שהוא במקום מקיף בו דבק ואין שם חלל טפח הנה כל מה שיהי' נכחיי לטומא' בין למעלה בין למטה טמא ולא יועיל בזה גובה הבנין עליו וכן אפי' הוא עמוד בתוך הבית והטומא' בתוך העמוד יהי' הדין כמו שזכרנו ולשון התוספתא עמוד שהוא עומד בתוך הבית וטומאה תחתיו והיא רוצצת טומאה בוקעת ועולה בוקעת ויורדת ואם יש במקו' הטומאה טע"ט על רום טפח הרי הוא כקבר התהום ומטמא כל סביביו ושמור זה השרש ולא אצטרך שאכפלהו: 
+
+
+Mishnah 7
+
+<b>פרח.</b> הוא הדבר הבולט מהקירות והעמודי' בעת העשיה כמו מה שהוא בבנין הגבוה מטיחו' הטיח והסיד <small>[צ"ל והכיורות]</small> והכאות והוא מאמרו פרח שושן ואומר כי כאשר היה עמוד וטומאה בתוכו כמו שהתבאר והיה מזה העמוד פרח יוצא והיו כלים תחת זה הפרח והאהיל הפרח עליהם הנה אלו הכלים טהורים לפי שטומאה בוקעת ועולה כמו שהתבאר לא תטמא אלא מה שיהיה נכחי אליו לבד וכן התבאר בתוספתא שפרח הנאמר בכאן שאם היתה טומאה באחד מאלו הכלים אשר תחת הפרח והיו הכלים אחרים תחת זה הפרח אם היה גבוה הפרח אשר תחתיו הטומאה והכלים טפח או יותר הנה כבר האהיל על הכל ונטמאו הכלים כולם באהל המת ואם היתה פחות מטפח הנה אינו אהל כמו שקדם ואמנם יטמא מה שנגעה בו הטומאה ממנו לבד: ופרדסקין הוא מחבא החפירה בתוך קיר הבית כמו אוצר קטן ולו מנעול ופותחת ואם היה באחד מקירות הבתים שני חדרים זו ע"ג זו והיתה טומאה באחד מהן ונפתח ונשאר החדר השני נעול השערים הנה זה החדר אשר בו הטומאה עם כל הבית טמא והחדר הסגור טהור אם היתה טומאה שומה בחדר אולם אם היתה טמונה בתוך קמורת החדר או בעליונו או בשפלתו או בצדדיו הנה נחשוב החדר כאילו סתום והוא אמרו כאילו הוא אוטם והיתה הטומאה בתוך הקיר מקשיי אין חלל בו ונעיין אם הטומאה בעביי' אשר ימשך לבית או בחצי האחר ויהיה הבית טהור לפי מה שהשרשנו בזה הפרק והמשל בזה שיהיה בעובי הקיר ארבעה זרתות ובעמק החדר ב' זרתות ישאר מעובי הקיר שני זרתות תהיה הטומאה טמונה בו על מרחק וכאשר עיינו מרחק הטומאה מחלל הבית שני זרתות וטפח וזה מחצי הכותל הנה יהיה הבית טהור זה התועלת כאשר חשבנו החדרים אטומים לענין הבאת הטומאה לבית אמנם לענין הטמאות אחד מהם מהאחר הנה כאשר חשבנום אטומים כולן הטומאה בוקעת ועולה בוקעת ויורדת ותטמא כל מה שיהיה נכחו לחדר האחר וזה כולו יתבאר בתוספתא שם אמרו פרדסקין שהוא פתוח לבית הטומאה בקרקעו או בכותל שלפנים ממנו טומאה בוקעת ועולה בוקעת ויורדת ורואים את הפרדסקין כאילו הוא אטום מחצה על מחצה להביא את הטומאה לבית ג' פרדסקין זה בצד זה או זה אחר זה או זה ע"ג זה וטומאה תחתיהם או ביניהן או על גביהם טומאה בוקעת ועולה בוקעת ויורדת ורואים את הפרדסקים כאילו הם אטומים ונדונים מחצה על מחצה להביא את הטומאה לבית וזה כולו מבואר במה שכבר ביארנוהו מכאן בזאת ההלכה ואין הלכה כר' יוחנן בן נורי: 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+השרש אשר ראוי שיהיה נזכר תמיד שהטומאה אם היתה בלתי אטומה בתוך הבנין אבל יהיה על גבה חלל טפח הנה זהו קבר ויטמא כל מה שיגיע וכל מה שעליו יטמא כל מה שיוסיף בגובה בנין זה הקבר ואפי' היה גבוה זה הבנין תכלית מה שאפשר ולזה כל העליות שעל גבה טמאות אם היו זו למעלה מזו ולזה הכותל אשר בו הטומאה משותפת לכל כזאת הצורה  <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAIIAAABbAQAAAACXSWC3AAAACXBIWXMAAA7EAAAOxAGVKw4bAAABE0lEQVQ4jcXVz23CMBQG8A84tLeM4BHaIxKVmIAduHWMuJOUUTxAJRZAqjcgiEsiIl5f4pdgx0i4EYLvYEU/Pf+JkzigYTBOagAqkBJt8otUG0joV4Sbci24y0Q4Z8GXXjh7zAfSlqZIliaHAgilkMWteinRJ+/GOWq8GcGpN7JQMFcdCce8Jq75EIpKk+JOvUKpr8s2kGYPNWaezGRXJ+elV9Pt6TRnKX1xUVdFkfYka4Xev8g6sCLuBj6JlFWetLFLfqb/FzVGTFyTMJd5sBT3kMUtqUhHvZIlCySPap4pFs0Kuekr4ITD38H3j3Fnx/B9ThR7Q3jCoNekWQJo63eh7gzXH2iOVLoI59RdjPwXRPIH9uKZVJV6lyEAAAAASUVORK5CYII="> ואם לא יהי' על הטומאה חלל והיה הכותל על גוף הטומאה הנה היא תטמא מה שלמעלה ממנו ומה שלמטה הנכחי אליו לבד ולא תטמא צדדי הקיר ולא מה שאינו נכחי לטומאה למעלה או למטה: ואמרו היתה עליה על גבי שני בתים הוא שתהיה הטומאה בתוך כותל שבין שני הבתים עד שתהיה העליה מאהלת על הכותל שבו הטומאה ועל זאת העליה עליה אחרת הנה הכותל שבין שני הבתים הוא קבר כמו שהשרשנו והעליה אשר עליה טמאה להיות הקבר בה ואשר למעלה ממנה טהורה או המעזיבה חוצצת כמו שקדם שהאהל מציל גם כן מן הטומאה ואם היה זה כולו מבואר בצורה הקודמת הנה אוסיף צורה אחרת  <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAIYAAABbAQAAAACeosDNAAAACXBIWXMAAA7EAAAOxAGVKw4bAAABSElEQVQ4jbXUO07DQBAA0LGQMAVSSiiQHG5ARxPJR8GcAKiR2NyAI+QqiShSkhsQBD0RNC5Ws+x49jPelUhihak8z7M/az1g0oADyBSOhGADNry04IMl5iOzIEHOyq763cqG3r352eYKDNXGmBtAqOX6aytVb0drBdjf8YetqbfIi5R2zHtmuRCnIJkC9ESDOAbNfGUT1VvLQrK6KNi+n/8XrQ4s32MohIRv5mTF2Ql/QyuUHU+WthQ3JE8EX6heaTSS2PzMPkq57B6F8F3BehmkdBJqcA9RQ0S7ecodJI76zETzzDqeQouTZpKMKveU5yHyOEvlIZP7bK0miD9FM0vldoeZh8lPJ61Y60+hG0WXtxKi/c9vZUSCoSEoltPYIqDqRoGM80zAS3Edu2Inrv0FuTMuWic3JgRCrxvzwCIVzIS7cRLD5Beh3ajivmLSBQAAAABJRU5ErkJggg==">  לבאר זה. וכותל שנית יקרא כותל שנתנוהו סמוך לכותל אחר והיו שם כתלים קרובים מאד והיתה הטומאה ביניהן דחוקה. ונפש הוא הבנין הבונים על הקבר גבוה על שטח הארץ ושמו מפורסם במצרים שוכ"ה אל קבר וכבר ביארנו שאוטם הוא הדבר המקשיי אשר אין חלל בתוכו ולא פתח: ואמרו נפש <small>[צ"ל אטומה]</small> הטומאה ירצה בו שיהיה זה הבנין על עצם הטומאה ולא יהיה המת בארון עד שיהיה שם חלל טפח: ואמרו סמך לה סוכות חוזר על נפש אטומה אמר כי כאשר שם הבנין כותל ושם עליו המשקוף לסוכה הנה זאת הסוכה טמאה ודומה לאהל המת. ורבי יהודה מטהר שהנוגע בצדדים טהור לפי מה שקדם ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+אמרו מתוכו ומאחוריו הוא כנוי השיפוע לא האהל: וכן אמרו מקצתו מרודד ירצה בו מקצת השיפוע והוא שיהיה קצת הבימה שטוחה על הארץ תרגום וירקעו ורדידו כאשר היתה הטומאה שטוחה על הארץ ממעל מקצה הבימה או נתונה בין הארץ ומקצת הבימה הנה טומאה בוקעת ועולה לפי מה שהשרשנו ובתוספתא זכרו זו החלוקה אשר יהיה בו הטומאה תחת השיפוע או מאחוריו לאמרו כחצי זית מתוכו כחצי זית מאחוריו הנוגע בו בין מתוכו בין מאחוריו טמא טומאת ערב ואמר על כל זה והאהל עצמו טמא טומאת ז' ולימדך בכאן שהדבור אמנם הוא על השיפוע והוא ענין שופע ויורד שיתחדד מן גג הקובה נופל על זוית לרחבה ולא תסור זאת הרחבה להוסיף עד שיהיה הזוית החדה. מקצת הבימה על הארץ בתכלית החדוד והוא כונתו באמרו וכלה עד כאצבע וזהו צורתו  <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAF0AAABkAQAAAADMfwELAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA/UlEQVQ4jcXRvW3HIBAF8HNcUDICK6RMx2jgSTJKvEkYwSUFgnB3z/EpkqW/lC8qfgW8d0DDLPo+KGG7J3qmeIEoADnRC3lgG/RGDlgHveb1wtgX3XdGQVRzEweCqp+oCKphoiHoYAwElcjIDm0YBZARjhVtGHVBAUYjgy6p3enYknoic2rzgNM2grJqG4EEHVEhQSUBpNUEje/OeN7OQ2znW/Pdy4ndSTXFnIjbKGYQt1FUi7ZINUUnaYNvpGSQY7lQIlcDjrCPT1S/XWh+NXAG/clg6JcD2VsEi2iR/gg2lP4F6RYPXdBv8bNF73N+MfRLg3CH+G7O4ORj+AAv6AKh4u/NHQAAAABJRU5ErkJggg=="> ואע"פ שהוא בעצמו: [אהל] שהוא נטוי בעלייה וכו'. רבי יוסי אומר שאחר שזאת המחיצה כבר נסתמה בכסוי האהל השטוח עליו והיה חלל האהל מקיף בארובה העליה טהורה. רבי שמעון אומר שהעליה טמאה בסבות הארובה ואין הבדל בין האהל שטוח עליו או נסתם בבגד אינו חוצץ כמו שקדם ואמנם תהיה העליה טהורה כאשר היתה תחת גג האהל (כזה):  
+
+Mishnah 3
+
+כאשר היו הפתחים כולם נעולים הנה יהיה הבית כולו כקבר וזה יטמא כל מה שיגע בו וזה לשונם בית סתום מטמא כל סביביו וכאשר נפתח אחד מן הפתחים או חשב להוציא את המת מפתח ידוע ואף על פי שלא נפתח עדיין או שהיה בכלל הפתחים פתח בנוי יכול להוציא בו את המת לאברים ואף על פי שהוא אסור הנה הציל על כל הפתחים כולן וכאשר היה בהן פתח נעול הנה אשר ישב תחת המשקוף היוצא על זה הפתח לא יטמא וזהו ענין היות הפתח כבר הציל מן הטומאה כמו שכבר ביארנו בפרק הג' וסבות זה היות הבית היוצא מדין קבר ונשאר בית ואינו מטמא כל סביביו והבן זה מאד: וענין פותח בתחלה לפתוח פתח באחד הכתלים במקום שלא היה שם פתח ויחשוב להוציא בו וכבר קדם בפרק הג' שהמת פתחו בארבעה: 
+
+
+Mishnah 4
+
+מקשה לילד קושי ההולדה וזה הדין הוא במי שמת הולד בגופה והתחילה להתקשות מהבית אשר היתה שם והעתיקוה לבית שני וילדה שם הולד המת הנה הבית אשר התחיל לה בו הקושי טמא בספק לפי שנאמר אולי נפתח הרחם שם ויצא הולד מת ונטמא הבית: ואמר ר' יהודה אם היתה בה ההעתקה בעת החולשה עד שלא יכלה לילך עד שסמכו אותה בארבות ידיה הנה כבר אפשר שנפתח הרחם ויצא הולד: ואמרו נפתח הקבר כנוי לפתיחת הרחם וכן הכנוי מזה הענין בכל הגמרא ואומר שמאז שנפתח לא יכלה לילך ואם הלכה ברגליה הנה הבית הראשון טהור: ואמר שאין לנפלים פתיחת הקבר עד שיתעגל ראשם כמו הפלך וכבר התבאר בתוספתא שאמרו בכאן פיקה הוא כוש הטויה אמרו כפיקה של שתי וכאשר נתקשית בבית אחת ויצאה ונתקשה עוד בבית שני והפילה בו נפל ואין לו ראש כפיק' אלא פחו' מזה הנה הבית הראשון טמא בספק ואע"פ שהיא הלכה על רגליה מבית לבית לפי שאנחנו נאמר אולי יצא הולד בבית הראשון ולקטנות ראשו אפשר שהלכה אחר יציאתו וזה ענין אמרו אין לנפלים פתיחת קבר אשר נאמר שיעכב לה ההליכה כאשר נפתחו והלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+אמרו טהור וטמא ירצה בו הנולד חי וההפרש בין יציאת החי תחלה או יציאת המת תחלה הוא מה שאספר לך אחר שתדע תחלה כי כאשר נגע בו בתוך הגוף לא יטמאהו אא"כ נגע בו משיצא לאויר העולם וזה שהולד החי ידחה עצמו ויחזור ביציאתו וקודם זה יחזיקהו הטבע עד שישלם והמת כבר עזב אותו הטבע ולא החזיקהו אבל ידחהו כאשר יכבד עליו ויצירהו וכאשר יצא הולד הראשון מת הנה נאמר הטבע דחהו ולא ידחה החי ליציאה ולא נגע במת בענין יציאתו ואם קדם החי ביציאה הנה זה המת ימשכהו בלי ספק לפי שהכח לא יחזיקהו אמנם יצא אצל פתיחת הרחם נמשך לחי ודבק אליו ולזה יטמאהו אצל היציאה. והנה אבאר לך בנדה (פ"ה) אמרם תינוק בן יום א' מטמא במת. ושפיר שם השליא אשר יהי' בה הולד ואין הלכה כר"מ: 
+
+
+Mishnah 6
+
+זה כולו פשוט אין צריך ביאור: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+הבאת הטומאה הוא שיאהיל דבר ממה שנזכר על הטומאה ועל אדם וכלים וחציצה בפני הטומאה הוא שיחוץ אחד מן הדברים בין המקום אשר בו הטומאה ובין מקום אחר עד שלא תעבור לה הטומאה וכבר התבאר ג"כ שהאהל מציל מן הטומאה לפי שהוא חוצץ בפני הטומאה להוצאתו ממנו ויציל כל מה שתחתיו מכלים ואדם מאלו הכלים אשר התנו בהם שהם מחזיקים מ' סאה כבר קדם זכרונם אחד אחד והתבאר סבת היותם שלא יקבלו טומאה בט"ו מכלים: וכבר התבאר סקורטיא שהיא כסוי עור אשר ישכבו בה: <b>וקטבליא.</b> העור אשר יאכלו עליו. וביאור מפץ ומה הוא ומה דינו בעשרים וארבעה מכלים. ואמר שהן עשויין אהלים לפי מה שביארנו פעמים שהאהל מביא את הטומאה למה שתחתיו עם הטומאה וחוצץ בפני הטומאה למה שהוא יוצא ממנה וכן אם היתה טומאה בבית והלכה בתוך הבית הנה כל מה שבתוך האהל טהור שהאהל חוצץ בפני הטומאה ודע זה וזהו ענין אמרו עשויין אהלים לפי שהן אם לא יהיו אהלין הרי הן ככלים ויטמאו ולא יחוצו בפני הטומאה כמו שקדם: <b>ועדר בהמה.</b> הוא שיהיה ראש כל בהמה בין רגלי האחרת ויתחברו כולם ויהיו עומדות לא הולכות וכן יתבאר בתוספתא: <b>ומכונות חיה.</b> קבוץ החיות המדבריות וכמו שיאמר לכלל בעלי חיים הבייתות עדר כן יאמר לכלל החיות [המדבריות] מכונות ובתנאי ג"כ שיהיו אלו החיות עומדות דבוקות: <b>והעוף ששכן.</b> שיהיה קשור על כותל או על אילן: <b>והעושה מקום לבנה בשבלים.</b> שיחפה לשבלים מקום דומה לבית: <b>ואירוס.</b> הסנבר. וקיסוס אלבלב: <b>וירקות חמור.</b> אמרו שהם קתא אלחמאר והוא אלתקם ואמרו שהוא יאכלו אותו החמורים והכונה בזה שהוא עשב לא יאכלנו האדם למזון: <b>ואוכלים טהורים.</b> לפי שהטמאים לא יחוצו בפני הטומאה וידוע שהאוכלין לא יטמאו אלא אחר הכשר כמו שהתבאר פעמים: <b>ועגול של דבילה.</b> תאנים מדובקים כדמיון עוגה ואין הלכה כר"י ב"נ. 
+
+
+Mishnah 2
+
+<b>זיזין וגזריות.</b> הם <small>[גי' יעב"ץ אריחים]</small> הבריחים או אבנים הבולטים היוצאים מן הכותל ותרגום יציע זיזא וגזיריות מאמר הבנין והגזרה והזיז לה תוספת ממה שימשך לארץ כזה  <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAABoAAAAaAQAAAACBMXFjAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAOklEQVQImWP4DwQMCOIviPjBDiQ+MMiDCH4QwQ4UAxF/QMT//fwgxdgIebyEPbJF/////s/w/v/D/wAftlGM0T5kqwAAAABJRU5ErkJggg=="> והגזרה ממה שימשך לשמים כזה  <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAABYAAAAaAQAAAACbDZHtAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAANElEQVQImWP4//8/Awj/BeIfUPwBCX9EopExWJ7xP8MDBnsglofjD0D8vw+I/+9ngJkNxAA3mUCuqdpfwQAAAABJRU5ErkJggg=="> ושובכות. קיני היונים היוצאי' מן הכותל: <b>ושקיפים.</b> תוספת ההרים ותרגום (ישעיהו ב׳:כ״א) סעיפי הסלעים שקיפי (סלעיא) [כפיא]. והסלעים. האבנים הבולטות מכתלים: <b>והגהרים.</b> הוא תוספת הכותל מן ויגהר ארצה (מלכים א י״ח:מ״ב): <b>והשננים.</b> קבוץ שן הסלע והוא קצה ההר: <b>וסככות ופרעות.</b> כבר בארנוה וסככות לקוח מן סוככים בכנפיהם ופרעות מן גדל פרע שער ראשו: והתנה בזה כולו שיהיה לו מן הכח והאפשרות שיוכל לסבול גג ומעזיבה כאשר ישימו עליו קצות נסרי הגג ולא תפול ואז תחוץ בפני הטומאה ותביא את הטומאה כמו שקדם אולם אם היה הדבר הזה הבולט חלוש עד שכאשר ישימו עליו מעזיבה לא יסבלוהו אבל תפול הנה לא יחוץ בפני הטומאה: <b>והמעזיבה.</b> תתחלף כי יש גג שעושין אותו מנסרים עבים אפילו הכתלים לא תסבול אותם וכבר יעשו גג מדקי הערבה או מקנים וישימו עליו טיט מעט וזה קל המשא ואמר רבי מאיר כי כאשר תסבול זה המשא הקל תביא את הטומאה וחכמים אומרים עד שתסבול מעזיבה ממוצעת בין כבדות לקלות ואין הלכה כרבי מאיר: 
+
+Mishnah 3
+
+אמרו שאין להם שולים ואין מחזיקים. אין ענינן שיהיו שוות הקצוות יחד אבל שתהיה עודפת האחת על האחרת לפי מה שהשרשנו בחמשה עשר מכלים: ואמר <b>שאין עשויין אהלים.</b> כמו שיהיו שטוחין על חלון שבין בית לעליה או בין גגה הוא דקיימא לן שיריעה וסדין שפרוסה בין שני בתים [אינה] חוצצת. ועשויים כאהלים היא שנויה לקמן בהלכה חמישית בפט"ו שהם אז (לא) יחוצו. וכן אם נתפשטו על הטומאה ועל הכלים שם יטמאו הכלים ולא יחוצו למה שלמעלה מהם אפילו היה אהל בשווי ממנו על הארץ: <b>ובהמה וחיה שמתו ואוכלים טמאים.</b> כולן טמאים וכבר ביארנו שהשרש אצלנו שדבר טמא אינו חוצץ ואין רצונו באמרו אוכלים טמאים שכבר נטמאו קודם אבל אם היו מוכשרים הנה הם מביאין ואינם חוצצין לפי שכאשר היו בחלון או נעשה מהן מחיצה יתטמאו במת וטמא אינו חוצץ כמו שקדם: ואמרו <b>מוסף עליהן הרחים של אדם.</b> ר"ל שהן נוספים על הפך הדברים אשר נאמר בהן מביאין וחוצצין לפי שהוא <small>[בד"י הגי' הפכיים]</small> הפסד להן להשתנות הענין בו והוא מביא ולא חוצץ ונוסף רחים של אדם ר"ל של יד שהוא ג"כ אם היה על ארובה שבין בית לעליה או בחלון שבין שני בתים שהוא אינו חוצץ אם לא שם אותו כמו אבן מהאבנים שהן חוצצין לפי שמתנאי הדברים החוצצים שלא יהיה דעתו לפנותו כמו שביארנו בששי מזאת המסכתא: 
+
+Mishnah 4
+
+<b>מסכת פרוסה.</b> היא מחצלת הפשוטה: <b>וחבילי המטה.</b> כמו אריגת חבלים נמשכים מארובה לארובה: <b>ומשפלת.</b> היא הקופה אשר ישאו בה הבהמות הזבלים והוא כמו סבכה מחבלים אבל אין בכל נקב ונקב כי אם פחות מטפח: <b>והסריגות שבחלונות.</b> הסבכות אשר בחלונות תרגום שבכה סריגה ובתנאי שלא יהיה בנקבי הסבכות נקב טפח על טפח ואז יחוץ ודע זה: 
+
+
+Mishnah 5
+
+<b>חוץ מן הירקות שמנו.</b> ר"ל המנויות למעלה והם אירוס וקיסוס וירקות חמור ודלעת יונית שאלו המנויות אין להם השארות וקיום בזמן הקיץ וישיגם מה שכבר קדם הדין בהן שהן מביאין וחוצצין ואע"פ שהן מחוברי' כמו שאמר (מו"ק דף ה:). הסככות אילן שהוא מיסך על הארץ. וכיפה של ברד ושלג וכפור וגליד ומלח. אם נעשה אהל מאחד מאלו הדברים הנה אלו אינם אהל לפי שאלו כולן אין קיום להן והן במהירות ההתכה: וכפור הוא מה שיקפה מהמים היורדים כטל ולזה יהיה דק: <b>וגליד.</b> הוא מה שיקפה מהמימות בנהרות ויתקבצו המים מחוזק הקור: <b>ודולג.</b> הוא שיהיה רגלו אחת קיימת בארץ וידלג בשניה למקום אחר: <b>וקופץ.</b> הוא שיסיר ב' רגליו יחד מהארץ ויקפוץ למקום אחר: <b>וטלית המנפנפת.</b> <small>[בד"י הגי' שתחזירה]</small> שתחזיקה הרוח באויר כמו קובה: <b>כבש את האבן על גבי הטלית.</b> הוא שתהיה האבן על קצת הטלית עוד תנשב הרוח שם ותגביה אמציעתו ותהיה אהל: <b>ובית הספינה.</b> הוא אשר יקרא אהל הספינה ואמר רבי יוסי שהיות כלל הספינה בלתי מחובר בארץ אבל עוברת במים יהיה דינה כדין טלית המנפנפת וזאת הספינה אשר על המים אין קיום לה ואין הלכה כרבי יוסי: 
+
+Mishnah 6
+
+כבר קדם לך שחצי שיעור לא יטמא וכבר קדם לך כי כאשר יהיה בבית כזית מן המת בין שיהיה נחתך לחתיכות או יהיה הגוף אחד הנה הבית טמא ויטמא כל מה שבו אלא אם כן היה מוקף צמיד פתיל לפי תנאו וכבר ביארנו בשמיני מכלים כי כאשר היתה הטומא' תחת צמיד פתיל הנה היא תטמא הבית ואף על פי שהוא צמיד פתיל לטומאה ואם תהיה זכור אלו השרשים הנה דברו בשתי חביות מבואר. ואולם אומרו בשני חדרים והוא מקום ספוק לפי מה שאבאר לך וזה שאמר כמו שבאלו שתי חביות יצטרף חצי זית אשר בזה החבית לחצי זית אשר בחבית האחרת לטמא מה שהוא חוץ מהן לא לטמא הכלי אשר בו חצי זית כן הדין בחדר שבבית אם היה חצי שיעור בחדר וחצי שיעור בבית יתחבר חצי שיעור אשר בחדר לחצי שיעור אשר בבית לטמא הבית אשר הוא חוץ מהחדר לא לטמא החדר כמו שאמרנו כאן הבית טמא והחבית טהורה ולשון התוספתא בזה הענין הוא שאם היו שלשה בתים זה לפנים מזה וזה לפנים מזה כחצי זית בפנימי או באמצעי וכחצי זית בחיצון החיצון טמא והפנימי והאמצעי טהורים כחצי זית בפנימי וכחצי זית באמצעי הפנימי טהור והחיצון והאמצעי טמאים. הנה כבר התבאר כל מה שזכרנו: 
+
+
+Chapter 9
+
+
+
+Mishnah 1
+
+תחלת מה שתבין בזה הפרק שהדבור הוא בכוורת גדולה המחזקת מ' סאה או יותר אשר כבר קדם המאמר בה שהיא לא תטמא ושהיא חוצצת בפני הטומאה וכאשר (תטמא) יאמר הנה תוכה טמא או גבה טמא או הכל טמא לא תחשוב שענין זה הטמאותה בעצמה אמנם ענין זה הטמאות הכלים אשר בתוכה או על גבה ולא נצטרך להשיב זה הענין בכל הלכה והלכה והוא שיאמר שכל מה שיהיה נכחי לטומאה הנה הוא טמא וכן כל מה שתחתיה וכל מה שעל גבה הנה הוא טמא לפי שעל גבה הוא ע"ג הטומאה וכל מה שלא יהיה נכחי לטומאה מכלל חללה טהור לפי מה שבתוכה כולה טהור אם לא מה שיהיה נכחי לטומאה וכן הבית כולו טהור לפי שהטומאה מבחוץ אולם אם היתה הטומאה בבית הנה לא יטמא תוך הכוורת לפי שפיה לחוץ ואם היתה הטומאה תוך הכוורת הנה יטמא הבית וכל מה שבכוורת כי הכוורת חללה בתוך הבית והטומאה מגעת בחלל הבית ולא ימנענה הכוורת שיטמא הבית לפי מה שהשרשנו וכמו שביארנו מרביעי מזאת המסכת: 
+
+
+Mishnah 2
+
+מבואר הוא כי כאשר היתה גבוה מן הארץ טפח תהיה אהל ותאהיל על הטומאה ותביא טומאה לבית וכן אם היתה טומאה על גבה הנה כאילו היא תחת מקצת האהל כי היתה היא והבית דבר אחד אולם תוכה הנה הוא טהור לפי שפיה לחוץ ואמרו הכל טמא ר"ל כל מה שיהיה בבית וכל מה שיהיה בתוכו הנה היא תטמא: 
+
+
+Mishnah 3
+
+<b>כלי מחולחלת.</b> ירצה חלול בכלי שלם הצדדין תרגום נבוב לוחות חליל לוחין (שמות כ״ז:ח׳) אולם אם היתה פחותה וסתם זה המקום בקש או אפוצה והוא שתהיה שלמה אבל מלאה קש והדומה לה עד שלא ישאר בה חלל טפח הנה היא אז בדמיון חתיכה מן הארץ והיות הטומאה תחתיה או בתוכו כמו אם היתה קבורה בארץ ולזה לא תביא את הטומאה לבית: 
+
+
+Mishnah 4
+
+זה הדין בכוורת פקוקה או אפוצה אשר אינה כלי ואינה אהל כמו שזכרנו להיותה כאשר האהילה על הטומאה תביא טומאה לבית ואם היתה הטומאה על גבה לא יטמא הבית כי הטומאה מבחוץ ואינה חלולה ונחשוב הטומאה כאילו הגיע תחת קצה האהל כמו שהקדמנו ואמנם היות הטומאה על גבה כמו היותה על שטח הארץ כמו שביארנו ולזה כנגדו עד הרקיע טמא ולא יטמא זולת זה: 
+
+
+Mishnah 5
+
+אם היה פיה לפנים הנה יתחבר חללה בחלל הבית ותכלול הטומא' לכל מה שיהיה להן יחד וזה הדין גם כן בכוורת מחולחלת כמו שהתנה אחר זה: 
+
+
+Mishnah 6
+
+ענין הכל טמא כל מה שיהיה בבית או בכוורת ומה שתחתיה ומה שלמעלה ממנה אולם הכוורת עצמה הנה לא תטמא כמו שהשרשנו: 
+
+
+Mishnah 7
+
+כבר ביארנו שתוכה ותוך הבית דינם אחד מפני היות פיה בתוך הבית וענין אמרו שאין לה טפח ממקום אחד מצד אחד ובתוספתא כל שאין לה טפח מרוח אחד: 
+
+
+Mishnah 8
+
+כבר ביארנו שהיא כאשר היתה אפוצה הנה היא כמו חתיכה מן הארץ ולזה כנגדו עד לרקיע טמא וכאשר היתה טומאה בתוכה הבית טמא להיות פיה לפנים וגבה טהור לפי שיצא בה הטומאה דרך פיה לבית ולזה יטמא הבית ונשאר גבה טהור לפי מה שהשרשנו בפ' הששי שהטומאה כאשר תראה במקום מה שחוץ מזה טהור: 
+
+
+Mishnah 9
+
+זה אמנם הוא בתוך הבית ופיה לצד הגג ובינה ובין הגג פחות מטפח אשר הוא שיעור הבאת הטומאה כמו שהתבאר לך: 
+
+<b>בין אחת בין שתים.</b> ירצה בו בין שהיתה כוורת או אחת או שתים זו ע"ג זו והעליונה אין בינה לבין הקורות פותח טפח כן ביאר בתוספתא. 
+
+
+Mishnah 10
+
+<b>שקוף.</b> הוא המשקוף העליון אשר קראו הכתוב משקוף היתה הטומאה תוך הכוורת תחת המשקוף פותח טפח הנה הטומאה תצא חוץ לבית לפי שאין בינה לבין המשקוף טפח אולם אם היתה טומאה בבית הנה כל מה שתוך הכוורת טמא לפי שהטומאה תצא מן הבית דרך פתחו ותטמא מה שבכוורת וטעמו לפי שדרך הטומאה לצאת: 
+
+
+Mishnah 11
+
+עוד נעתיק מהיות זאת הכוורת בבית על חלוף מצב והוא היותה באויר והוא שתהיה מגולה לשמים. ואמר שהיא אם היתה מוטה על צדה והוא שתהיה דבוקה בארץ והיא מגולה הנה דינה בזה ובזה וזה הדין בעצמו כבר נקדם בהלכה ראשונה מזה הפרק לבד שבראש זה הפרק דן בו סמוך אל הבית ובכאן דן בו והוא באויר: 
+
+
+Mishnah 12
+
+זאת החלוקה היא אשר הקדים בתחילת הפרק זולת שהיא הפרידה מן הבית ולזה כפל זכרה ולא אמר בכאן כלי מחולחלת ואפוצה ולזה לא יאמר בכאן ג"כ אם אפוצה והתנה בהיותה מחזקת ארבעים סאה לפי דעת חכמים ואע"פ שהיא פחותה לפי שהדין אחד ומבואר הוא ההבדל בין אמרו תחתיה ובין אמרו כנגדו עד התהום טמא שאמרו כנגדו עד תהום טמא ירצה בו שהוא יטמא מה שהוא נכחי לבד וטומאה בוקעת ויורדת ואמרו תחתיה טמא ירצה בו שהיא תהיה כאהל ויטמא כל מה שיהיה תחתיה ושמור זה: 
+
+
+Mishnah 13
+
+כל מה שקדם מהמאמר בזאת הכוורת אשר הנחנוה באויר הוא שתהיה מצבה מוטה על צדה שיהי' פיה אל אחד מארבע רוחות העולם והשוליי' לצד המת נגד לו בעוד הניחה על מצב אחד והוא שתהיה יושבת על שוליה ופיה ממה שימשך לשמים ואמר שדין הטומאה שכאשר היתה ממנה בוקעת ועולה בוקעת ויורדת ולא תטמא מצדדים שיהיה נכחי אליה בצד העליון והשפל כמו שהשרשתי לך בהנחת הטומאה שזהו ענין בוקעת ועולה בוקעת ויורדת שתעבור למעלה ולמטה ולא תתפשט בכל הצדדין אולם אם היתה גבוהה מהארץ טפח וטומאה תחתיה או בתוכה או על גבה או היתה יושבת על הארץ וטומא' בתוכה אבל הית' מכוסה על פיה אשר היא כקבר סתום אשר יטמא מכל צד או שהיתה הטומאה בארץ והכוורת הפוכה על פיה על הארץ ושוליה לשמים הנה היא ג"כ כבר היתה לפי משפט הטומאה כקבר סתום ותטמא מצדדין ממעלה וממטה וזהו אמרו הכל טמא: 
+
+
+Mishnah 14
+
+כבר ביארנו פעמים כי כאשר היתה פחותה ופקוקה בקש שהיא כמו חתיכה מן הארץ והדבור כולו מבואר אחר הבנת כל מה שקדם: וענין אמרם שאין טומאה עולה לה כי כאשר היתה הטומאה תחתיה לא נטמא לא תוכה ולא למעלה ממנה לפי שהיא בהיותה יושבת על שוליה חצצה בפני הטומאה בתוכה לא יטמא מה שתחתיה וזה כולו אם לא יהיה בינה לבין הארץ טפח אולם אם היה שם חלל טפח הנה כבר יהיה אהל ולזה יטמא כל מה שתחתיו יהיה הטומאה תחתיה אולם אם היתה הטומאה בתוכה או על גבה הנה היא כמו אם היתה קבורה בתוך הארץ או על הארץ אשר תטמא עד לרקיע כל מה שיהיה נכחי אליה לפי מה שקדם להיותה אינה ככלי ואין הלכה כרבי אלעזר ורבי שמעון: 
+
+
+Mishnah 15
+
+כבר נתבאר בתוספתא שהמאמר בכאן אמנם הוא. בארון חקוק בסלע אשר הוא כאילו הוא ארון של אבן שיש חקוק בסלע ומכוסה הנוגע בו בכל מקום טהור ואינו טמא אלא כנגד כסוי בלבד הא למה זה דומה לבור גדול מלא מתים ואבן גדולה על פיו שאינו טמא אלא כנגד חללו ולזה השרש אמרנו כי כאשר היתה רחבה מלמטה וצרה מלמעלה כזה  
+<b>כמין קמטרא.</b> כבר קדם לנו ביאור קמטרא שהוא מפורסמות אצלנו ר"ל במצרים באלקמטרא ותרגום (מ"ב י) המלתחה קמטרא והוא אשר יהדקו בו הבגדים בארון: ואמר גלוסקוס הוא כמו נגר וצורתו מפורסמת אצלנו אבל אשר יתאמת אצלי לפי הענין שזאת התמונה היא כמו תיבה ופתח מן הצד כאילו הוא נקב בעצם האבן מקום יכנס ממנו המת ונועל זה השער ולזה כנגד פתיחת' טמא על דמיון מה שביארה התוספתא בבור מלא מתים לפי שזאת התמונה הוא בור על הצד הזה וזה צורתו  <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAFoAAABVAQAAAADhhc56AAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA/0lEQVQ4jaXSyw3CMAwGYFc95NgRugiio7UVc7ADAyDRG2tkhB57iGJix3kYKAjhA82HQv7YFLAq+B23CDcW2ENT4QjlN8uosAwFaPuMCdeCGbcu44TOVPBtRlg1GYbOEHhDURXsIHDhXA5K4CACLTiIEbZwEIH3K8wJdKwdIziDPkC+5L2AchU6P8MloFwQUK5PQQVzxIxxXgxumQIKQhDIhTmoIHQU4CJ8hHkFMjaFrtqmsCr0FazCsIdlF9O4B3n/vsA3e5ARvMGmYCqsCTRR6foT6F+QebyBjCBiUgBoNwhFgFQK3RN8DcfPS8RVukYILZwx1R3hhqU08E88ADbhRysVsa+lAAAAAElFTkSuQmCC"> :  
+
+Mishnah 16
+
+אמרו כנגד קורקרותה ירצה בו שתהיה הטומאה תחתיה ממה שימשך לחללה לא שתהיה תחת עובי השפתות אף על פי שזה הענין מבואר אעשה צורתו וכבר ביארנו ענין אמרו בוקעת ועולה בוקעת ויורדת ואף על פי שזה לא יהיה אלא אצל צרות הטומאה בפחות מטפח ואמר <small>[עי' העתקת הכ"מ]</small> היתה טומאה כנגד קורקורתה אין לפי מה שהשרשנו שיהיה כל מה שיהיה נכחי לטומאה מאויר החבית טמא להיותה כלי חרס (לא) לפי שכלי חרס [לא] יטמא מגבו אבל להיותו מטמא מאוירו וזו החבית כבר נטמאה אוירה בזה המין מן הטומאה אשר יטמא כל מה שיהיה נכחי אליו והבן זה כי הוא מדקות הענין וחמור לא יפול עליו השכל אולם אם היתה הטומאה בתוכה הנה זה מבואר שהחבית טמאה ואם היתה הטומאה (בתוכה) תחת דפנה מבחוץ והוא שתהיה תחת עובי הגג ולא יהיה ממנו כלל תחת שוליה ממה שימשך לאוירה הנה החבית טהורה שכלי חרס אינו מטמא מגבו כמו שביארנו בשני מכלים והטומאה בעת שעברה בעליונה לא תכנס באוירה לפי שהיא תחת הדופן ואמרו בתוכה ותחת דפנה הוא שתהיה מקצת הטומאה תחת דפנה ומקצתה תחת קוקורתה לשון התוספתא [פ"י] כזית מן המת מקצתו נתין תחת דפנה ומקצתו נתון תחת קורקורתה כל שכנגד הטומאה בין מלמעלה בין מלמטה [טמא וכל שאינו כנגד הטומאה בין מלמעלה בין מלמטה טהור כצ"ל וכ"א לפנינו וכן הביאה הר"ש]. (טהור) ואם יש בדפנה פותח טפח הכל טמא וענין הכל טמא שיהיה כל מה שיגע בחבית טמא ואפילו מה שלא יהיה נכחי לטומאה אבל בהיות עובי גגה ממנו כבר התפשטה הטומאה בכולה ר"ל כל מקיפה ולזה היה כנגד פיה טהור ר"ל ממה שימשך לאוירה לפי שהטומאה כבר התפשטה והראה פעולתה ברוב כמו שהשרשנו בפרק שביעי עוד שב וביאר שזה כולו אם היתה החבית טהורה דבוקה בארץ אולם אם היתה כבר נטמאה מקודם באחת הטומאות שיהיה כלי טמא וכלי טמא אינו חוצץ כמו שהשרשנו בעשירי מכלים או יהיה גבוה על הארץ טפח שהוא אהל או יהיה הטומאה תוכה ועליה כסוי שיהיה כמו קבר סתום או תהיה כפויה על המטה הנה כל מה שיגע באיזה חלק שיגע ממנו באחד מאלו הענינים טמא והוא אמרו הכל טמא ר"ל תוכה וגבה ודפנה ובכלל כל מי שיגע בו הטומאה הוא טמא לאופן אשר זכרנו והבן זה: 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+אמרו ארובה שהיא בתוך הבית ר"ל בגג הבית ממה שימשך לשמים כמו שתהיה זאת הארובה מגולה לא יהיה עליה צל וכאשר היתה הטומאה תחת גג הבית הנה הבית כולו טמא מפני הגג אשר יכללהו לבד המקום מהבית אשר יהיה נכחו לארובה המגולה לשמים שהוא טהור וכן אם היתה הטומאה תחת הארובה הנה כל הבית כולו טהור לפי שאין הטומאה תחת אהל ואם שם אחד ידו או רגלו על זאת הארובה הנה כבר הגיע לגג וכאילו אין שם ארובה שאדם נעשה אהל לטמא לפי מה שהשרשנו בפרק ששי מזאת המסכתא ולזה כאשר היתה הטומא' הבית כולו טמא וזה האיש ג"כ טמא וזהו ענין אמרו עירב את הטומאה. ואמרו מקצתה בבית מקצתה כנגד ארובה שיהיה קצת השיעור אשר יטמא תחת הגג וקצתו תחת הארובה יטמא הבית כולו ר"ל כל מה שתחת הגג ולא נאמר חצי שיעור לבד נכנס לתוך הבית וכן כל מה שיהי' נכחו לחצי שיעור אשר תחת הארובה מחלל לארובה טמא ולא נחשוב זה ג"כ בדמיון חצי שיעור מונח באויר אשר לא יטמא ואמנם יתחייב זה להתחבר השיעור כלו להיותו גשם אחד על דמיון מה שהתבאר בג' [מ"ד] מזאת המס': 
+
+
+Mishnah 2
+
+אמנם יתחייב זה שיהיה האיש אשר נתן רגלו מלמעלה טהור לפי שהארובה פחות מטפח על טפח ולא תצא טומאה מן הבית פחות מטפח כמו שכפלנו פעמים ול' התוספתא אין הטומאה נכנסת לאהל ולא יוצאה ממנו אלא בפותח טפח: אחר זה אמר אם טומאה קדמה את רגלו הוא טמא לפי שהטומא' תטמא כל מה שיגבילהו כמו שקדם ובעת שנתן רגלו האהיל על הטומא' ואם רגלו קדמה את הטומאה יהיה כמו גג ויתחבר הגג ולא יטמא זה האדם לפי שאין שם פותח טפח תצא ממנו הטומאה ולא האהיל על הטומאה בעת שהאהיל: והפליג ר"ש בזה הדין ואמר שאם באו שני אנשים ושם הראשון מהם רגלו בארובה ושם השני רגלו על רגל הראשון ואח"כ נכנסה טומאה תחת ארובה אחר (סר) [כן הסיר] הראשון רגלו והיה (רגלו) [רגל] השני על הטומאה והיה קודם הטומאה נכחו לזה המקום ואע"פ שהוא אמנם האהיל על הטומאה אחר הגעת הטומאה שם הוא טהור ואין הלכה לא כר"מ ולא כר"ש: 
+
+
+Mishnah 3
+
+כדי שתחלק הוא שאם תחלק והוא על מצבו יהיה מגיע ממנו תחת גג הבית כשיעור ומגיע תחת הארובה אשר אין בו פותח טפח כשיעור והלכה כרבי יוסי: 
+
+
+Mishnah 4
+
+אלו הארובות הוא כשתהיה בית ועליה ותהיה ארובה בגג הבית וארובה בגג העליה זו כנגד זו עד כי כאשר היתה הטומאה תחת הארובות הבית תהי' מגולה לשמים. וכבר קדם שכלי טמא אינו חוצץ וכאשר היתה הטומאה ובגגה פותח טפח הנה העליה טמאה להוציא הטומאה לה ולזה כאשר נתן הדבר שהוא מקבל טומאה על ארובה אשר בגג הבית הנה כבר נטמא זה הכלי ונטמא הבית וכאשר הבית כולו טמא ובגגה פותח טפח יצאה הטומאה מן זאת הארובה ונטמאה העליה גם כן לפי שזה הכלי לא יחוץ בין הבית והעליה להיותו כלי טמא אולם אם שם זה הכלי על הארובה העליונה אשר בגג העליה הנה הוא מבואר שהוא יטמא העליה והבית ואם היה כלי שאינו מקבל טומאה הנה הוא חוצץ בפני הטומאה ולזה אם שמהו על הארובה אשר בגג הבית יהיה הבית טמא והעליה טהורה ואם שמהו על הארובה אשר בעליה הנה הבית והעליה טמאים וכל מה שיהיה נכחי לזאת הארובה ממעל עד לשמים טהור: 
+
+
+Mishnah 5
+
+זה כולו מבואר ממה שקדם ביאורו כאשר הבנת השרש והוא שאין טומאה נכנסת לאהל ולא יוצאה ממנו אלא בפותח טפח: 
+
+
+Mishnah 6
+
+שאם תעלה ואין שפתיה נוגעות בארובה ענינו שיהיה הכלי נכחי לארובה ותהיה הארובה גדולה מעצם הקדרה עד חשבנו שהכלי יעלה על עמוד נצב יצא מן הארובה ולא יגע בצדדים בשום פנים וכאשר היתה הקדרה על זה המצב והיתה הטומאה באיזה שיהיה מן הקדרה הנה תטמא כל מה שיהיה נכחי אליה לבד ולמעלה או למטה להיות הטומאה רצוצה ואינה תחת אהל אחד או מגולה לשמים ולא <small>[בד"ן הגי' יתפשט]</small> יתפשנה מעשיה ולא יראה כמו שביארנו בענין בוקעת ועולה ואם היה גובה הקדירה מן הארץ טפח וטומאה תחתיה הנה כבר האהיל על הטומאה ויטמא הבית בכללו וכבר קדם לך בזה הפרק בהיות הטומאה תחת הארובה שהוא אם נתן רגלו מלמעלה עירב את הטומאה וכל מה שיהיה בתוכה או על גבה הנה הוא טהור לפי שאינו תחת אהל מגולה מפני שהוא כנגד ארובה ואם היתה הטומאה בתוכו או על גבה והיתה זאת הקדירה גבוהה טפח כמו שזכרנו הכל טהור ר"ל הבית כלו טהור לפי שהטומאה כנגד הארובה וכן תחת הקדירה טהור לפי שהוא אהל להיותה גבוהה טפח לפי מה שהשרשנו ואמנם יטמא כנגד הטומאה לבד עד לרקיע: 
+
+Mishnah 7
+
+הכל מבואר וא"צ פי': 
+
+
+Chapter 11
+
+
+
+Mishnah 1
+
+כבר נכפל פעמים שדרך טומאה לצאת ואין דרכה להכנס וכאשר נסדק הבית וזה כשנסדק הגג כולו והכתלים הנושאין הגג עד הארץ והיתה הטומאה בחצי הפנימי משני חלקי הבית והוא החלק אשר כנגד לפתח והכלים בחלק האחר אשר ימשך לחוץ בית שמאי אומרים עד שיהיה רחב הסדיקה ארבעה טפחים ואז לא יטמאו אלו הכלים שאנחנו לא נצטרך בפותח טפח לבד בכאן להיות הטומאה בפנים וכלים בחלק החיצוני שדרך טומאה לצאת וב"ה אומרים שלא יצטרך לפותח טפח להיות הגג בכלל הבית וכבר התבאר בתוספתא באמרם כל שהוא הוא שיהיה הסדק שיעור חוט המשקולת ור' יוסי אומר פותח טפח על השרש והלכה כבית הלל: 
+
+
+Mishnah 2
+
+זה הסדק אמנם הוא בגג האכסדרה והוא אלפרנד"ל וכבר ידעת צורת' ושהיא לשער הבית וכאשר נקרע הגג שלה על הארץ כולו הנה היו שני חצאי ימין ושמאל וכבר קדם לך בפרק אשר לפני זה עירוב הטומאה מלמעלה אצל הסדיקה או מלמטה שיהיה נכחי כאשר היה בדבר אשר יקבילהו הסדק גבוה טפח מהארץ או יותר כמו שהתבאר בארובה שבתוך הבית: 
+
+
+Mishnah 3
+
+סגוס וכופת הם כלים כמו שבארנו בכ' מכלים (מ"ב): ועבה הוא שיהיה גבוה מטפח ולמעלה: וקפולין בגד מקופל קצתו על קצתו ואמר שאם היתה הטומאה באחד מצדדי האכסדרה הנחלקת והיה בגד עבה או בגד כרוך תחת הסדק הנה לא נאמר כי כאשר יהיה גבוה ובגבהותו טפח נחשוב בכל מה שתחת בגד העליון או השטח העליון והדומה לו עד הארץ ונחשוב שיהיה אהל תחת הסדק גבוה טפח אבל נדון אותו כאילו נתן את הקנה בהארץ ולא עירב את הטומאה עד שיהיה תחת הסדק אהל בו חלול כמו שהתנה כמו שביארנו שרש זה כולו: ואמרו עד שתהיה העליונה גבוהה מהארץ טפח ענינו שיהיה תחתיו חלל טפח ואם היה אדם נתון תחת סדק של אכסדרה בית שמאי אומרים שהוא לא עירב את הטומאה ואף על פי שגובה גשמו יותר מטפח כדין סגוס וכופה ובית הלל אומרים הסגוס והכופה מקשיים והאדם חלול והצד העליון ממנו כולו הוא אהל על הארץ ויביא את הטומאה לצד שני של אסקופה: 
+
+
+Mishnah 4
+
+לא יצטרך לבאר כאשר אמרו קוברי המת ר"ל נושאי המת עד שיהיה המת עצמו הוא אשר האהיל על הדבר אהל וענין מביא את הטומאה בכאן שיביא לבית ויטמא הבית אשר ישקיף ממנו וטעם זה אצל ב"ה היות האדם חלול והצד העליון מביא את הטומא' לפי שהוא כמו אהל קצתו על המת וקצתו תוך הבית וזה האהל בינו ובין גופו גובה טפח ויותר לפי שהאדם חלול: 
+
+
+Mishnah 5
+
+היה מוטל על האסקופה קצתו בבית וקצתו על האסקופה ב"ה סומכין על דעתן באמרם אדם חלול הוא ולזה יביא את הטומאה לבית לפי מה שקדם בקדרה כאשר היתה גבוהה טפח ונוגעת בשקוף הפותח טפח הנה הטומאה כאשר היתה על גבה הבית טמא: 
+
+
+Mishnah 6
+
+אמר כי כאשר היתה הטומאה בבית ואדם מוטל על האסקופה וקצתו בבית והאהילו טהורים על קצת זה האדם אשר באסקופה הנה למי שיאמר אדם חלול יביא את הטומאה כאילו הם האהילו על הטומאה: 
+
+
+Mishnah 7
+
+לשון הברייתא כלב שאכל בשר המת ונכנס לבית הבית טהור ואמר יטמא כמו כן מה שהגיע בגופו בעבור שמת הכלב והיה זה הדבר במעיו: ואמרו מוטל על האסקופה הוא גם כן שיהיה קצתו בבית ורבי יוסי מדקדק מקום הטומאה ר"ל איצטומכת הבעלי חיים אם היה מקום האצטומכא תוך הבית הנה הבית טמא להגעת הטומאה. וזה אשר תראה הטומא' כבר הגיע אצלם מאיחור עיכול הטומאה באצטומכת הכלב אולי זה בבשר המת לבד וזה לא יתאמת והלכה כרבי יוסי והלכה כרבי יהודה בן בתירא באמרו בעופות ובדגים מעת לעת: 
+
+
+Mishnah 8
+
+כבר קדם לך בפרק החמישי מזאת המסכתא כי כאשר יכפה כפישה ע"פ החדות שהיא תציל כל מה שיש שם ואמר כי כאשר היתה מנורה בזה הסהר והפרח אשר עליו תשים הנר על שפתו עם הסהר וזה יקרא פרח כמו שבארנו בכ"א מכלים והיתה הכפישה כפויה על הפרח עד שתשים שפת הפרח בין הכפישה והחדות הנה בזה מחלוקת בית שמאי ובית הלל אם תציל המנורה בכללה מה שבתוך הסהר אם לא: 
+
+
+Mishnah 9
+
+<b>טומאה שם הבית טמא.</b> ר"ל כאשר היתה הטומאה בין שפת החדות לשפתי הכפישה הבית טמא לפי שכבר ביארנו פעמים במה שקדם שכל מה שיציל באהל המת על דברים הטהורים עד שלא יטמא הנה הם לא יצילו על הטמאי' מלטמא. וכבר ידעת שהדות בבנין והוא סהר גבוה על הארץ וכאשר היו כלים בצדדיו והיה מקומו טפח על טפח נפרד מהבית והיה בדין הדות כמו שיציל לכל מה שבתוכה ג"כ יציל מה שבצדדיו אולם אם היו צדדיו יותר רחבים מכתלי הבית הנה הכלים אשר יהיו בתוך כתלי הדות טהורים ואפילו לא יהיו מקומו טפח על טפח ולא נדון בו מחצה על מחצה לפי מה שהתבאר בששי מזאת המס' ובתוספתא (פי"ב) אמרו שבכתלי הדות טהורי' ושבכתלי הבית נדון מחצה על מחצה זה להיות כתלי הדות יותר רחבים כאילו לא יכנס בדין כתלי הבית כלל אבל הוא כלי בעצמו: 
+
+
+Chapter 12
+
+
+
+Mishnah 1
+
+כבר קדם בששי מזאת המס' שהכלים נעשים אהלים לטמא אבל לא לטהר וביארנו זה היטב: ותנור ישן הוא כדמיון כלי ולזה כאשר היתה טומאה תחת הנסר וכלים על גביו או טומאה ע"ג וכלים תחתיו הכל טמא כאשר היה התנור ישן כמו שהתבאר בזה הפרק אולם אם היה תנור חדש הנה הוא ישים הנסר אהל ויבדיל מה שלמעלה ממנו ממה שתחתיו ואין הלכה כרבי יוחנן בן נורי: 
+
+
+Mishnah 2
+
+כבר התבאר בתוספתא (פי"ג) שזאת הסרידה עודפת ע"פ התנור כל שהוא ובתנאי שיהי' לה שפה עגולה עד שיהיה לה בית קיבול וכן התנה בתוספת' שיהיה לה בית קבול ואמר שם ואם היתה חלקה הרי היא כנסר וצריכה פותח טפח ואז תבדיל אשר על גבה מאשר תחתיו: ואמר כנגד אוירו של תנור הוא שתהיה הטומאה על הסרידה אשר על אויר התנור לא על אויר העגול היוצא מפי התנור ומבואר שזאת הסרידה היא של חרס וכבר ביארנו זה בח' מכלים: 
+
+
+Mishnah 3
+
+בטח הוא בנין יוצא מהכותל לפני החלון כי כאשר יעלה העולה מהארובה יסמך ע"ז הבנין ולזה יקרא בטח ואמר כי כאשר היתה טומאה תחתיו לא יטמא הבית לפי שלא יגיע הטומאה תחת אהל מחובר בזה הבית ואם היה שם זיז יוצא מזה הבנין בתוך הבית הנה הבית ג"כ טהור אצל ר"א להיות הטומאה תחת הבטח לא תחת הזיז ורבי יהושע אומר שאנחנו נחשוב הבטח נפרד ויהי' הזיז העליוני המחובר באויר הבית בלא שפה והנני עתיד לבאר לך דיני הזיזין בהבאת הטומאה איך היא ואיך צורת הזיזין והלכה כר' יהושע: 
+
+
+Mishnah 4
+
+אמר בכאן בתוך הבית בגג הבית כמו שאמר במה שקדם ארובה שהיא בתוך הבית וכן התבאר בתוספת' ושם נאמר סנדל של עריסה שפוחת מעזיבה שיעורו בפותח טפח נפחת הבית מאליו שיעורו מלא אגרוף וערס הוא המטה הנה ערשו ערש ברזל (דברים ג׳:י״א) וסנדל של עריסה הוא דומה לעטרה של פתח אשר יעשה מברזל וזה שיעשה מברזל טבעת יכנס בו רגל המטה והוא יקרא סנדל ואמר כי כאשר היה מטה בעלי' ונקב בגג הבית עד שיעבור אל אויר הבית נקב ונכנס בו סנדל של עריס' ר"ל כי כאשר הרכיב שם רגל המטה עד שתהי' זאת הסנדל אשר תחת רגל המטה נראה בגג הבית ויהי' זה הסנדל מאהיל על הטומאה הנה אם היה זה הנקב אשר נעל אותו הסנדל טע"ט הכל טמא ר"ל העליה וכל מה ששם מכלי' לפי מה שקדם בפ"י ואם לא יהי' בו טע"ט העליה טהורה וזה הסנדל לבדו הוא אשר יטמא ככופה המאהיל על הטומאה וכבר היה חלק מהאהל ויקרא אב הטומאה והמטה הסמוכה עליה ראשון לטומאה והדבר אשר יגע למטה שני לפי מה שהשרשנו וביארנו בפתיחת זה הסדר והוא ענין אומרו מונין בו כדרך שמונין במת וכן כל כלי מתכות כזה הסנדל או בגדים שהם שמים אותו אב על דין טומאת הכלים כמת כמו שהתבאר בראש מס' זו: 
+
+
+Mishnah 5
+
+<b>מכוונות.</b> שתהיה אחת נכח השנית והעליונות כבין התחתונות הוא שתהיה כל קורה מהעליונות נגד החלל אשר בין כל שתי הקורות התחתונות וכבר קדם לך בשבת (דף קא.) וסוכה (דף ד:) ועירובין (דף פז.) שמן השרשים שנאמ' גוד אחית מחיצה וגוד אסיק מחיצה ושזה הלכה למשה מסיני וענין זה שנחשוב המחיצות יורדות מלמעלה למטה ועולו' מלמטה למעלה וכבר התבאר בתוספת' שזה כולו בשני תנאין שיהי' ברוחב כל קורה פותח טפח וביניהן אויר גם כן פותח טפח ואז נחשוב הקורה העליונה שהיא כאילו ירדה למה שבין הקורה התחתונה וישים הכל גג א' וכן נחשוב הקורה התחתונה כאילו עלתה בין הקורה העליונה וישים הכל גג אחד ולזה כאשר היתה טומאה תחת קורות הבית הבית והעליה טמאין אולם כאשר היה ברוחב כל קורה פחות מטפח הנה הדין כמו שהתבאר בתוספתא וזה שבהלכה הראשונה אשר הוא שיהיו הקורות מכוונות אם היתה הטומאה תחתיהן או ביניהן או על גביהן טומאה בוקעת ועולה בוקעת ויורדת לפי מה שהשרשנו מהשרשין ובהלכה שניה ג"כ אמנם אם היתה הטומאה הנה היא בוקעת ועולה בוקעת ויורדת אם לא שתהיה הטומאה תחת אהל טפח שכל שהוא ממעל לאהל טהור כמו שקדם: 
+
+
+Mishnah 6
+
+כבר כפל הרבה זה השרש והוא שהטומאה כאשר לא יתפשט דינה תחת אהל הנה היא תטמא כל הנוכחי אליה למטה ולמעל' וכבר ביארנו ביחס המרובע לעיגול מה שיש בו די בריש עירובין ועיין אותו שם: 
+
+
+Mishnah 7
+
+ידוע שהשטח אשר בו טפח על טפח יקיף בו ארבעה טפחים וכמו שקדם אמרו בזמן שהיא מרובעת ד' וידוע שהתמונה אשר בו טפח על טפח על רום טפח מביא את הטומא' ושכל שיש בו רחב טפח יש בו בהיקפו ג"ט וכל שיש בו טע"ט יש באלכסונו טפח ושני חומשים וכאשר היו אלו השרשים כולן ידועין התחייב מהן כי כאשר היה עמוד עגול על תמונת (האסתומכ') [האסטוונא] ובהיקף כל עגולה משתי עגולות כ"ד טפחים והיה עגול על שטח עד שיהיו שתי עגולות תושבות ושוכבות על הארץ ממשמשות לשטחי' על אורכה ומונחת על הארץ הנה זה החלל כולו אשר תחת דופן העמוד אשר בין שטח העמוד ובין שטח הממשמש לא יהיה בו טפח על טפח מרובע על שיעור אורך העמוד וזה לך הצורה מבוארת ולמדנו בכאן שאם היה טפח על טפח ברום טפח לא ימשך ברביעי על תכלית שטח העמוד הנה הוא יביא את הטומאה תחת כל העמוד וזה התועלת אשר למדנו בזה הדין ושמור אותו שהוא ענין נפלא מאד: 
+
+
+Mishnah 8
+
+כבר קדם במקומות מזו המסכת שהטומאה כאשר היתה גבוהה מן הארץ הנה היא כקבר סתום ומטמא כל סביביו והבית כולו טמא להיות מאהלת: ואמרו ידון מחצה למחצה שהוא כאשר נעיין מקום הטומאה אם היה בחצי רחב האסקופה אשר ימשך חוץ לבית הבית טהור כמו אם היתה הטומאה בתוך כתלי הבית לפי מה שהתבאר מזו המס' ומזו ההלכה יתבאר לך שמי שנכנס קצת גופו באהל המת נטמא ולשון ספרי (במדבר י״ט:י״ד) כל הבא אל האהל זה שבא מקצתו וכל אשר באהל (שם) זה שבא כולו והלכה כרבי יהושע ואין הלכה כרבי יוסי: 
+
+
+Chapter 13
+
+
+
+Mishnah 1
+
+כבר התבאר בי"ז מכלים שמלא אגרוף כראש הגדול של אדם ושמלא מקדח גדול שבלשכה כפונדיון ומאור הוא ארובה אשר יכנס ממנה האורה ואמר שמי שפתח הארובה להכנס ממנ' אורה אם היה כפונדיון או יותר תביא את הטומאה אם לא שיהיה בה טפח על טפח לפי מה שקדם בהלכות מזו המסכת ואם זאת הארובה נפתחה מעצמה ר"ל מבלי פועל אדם אבל בשאר מהסבות אשר זכר או זולתם הנה זאת הארובה תקרא מאור שלא נעשה בידי אדם הנה הוא לא תצא ממנו הטומאה ויכנס בבית אחר אלא א"כ היה ממלא אגרוף ולמעלה וזה כאשר לא כוון על זאת הארובה אשר נפתחה בלי כוונה לענין מן הענינים אבל אם ספק אם כוונו עליו לענין מה הנה הוא ישאר בשיעור הראשון ואע"פ שלא נעשה בידי אדם ולזה אם חשב על זה החלון אשר פתח אותו המים או זולתו להשאר להשתמש בו שיעורו כפותח טפח ואם חשב עליו להשאר בעבור האור שיכנס בו שיעורו מלא מקדח כמו שאם פתחה מתחלה לכך הנה התבאר זאת ההלכה על השלימות והתאמת לך שלארובה ארבעה שעורים היותר קטן מלא מקדח והנמשך אליו אצבעיים על רוחב גודל ואשר ימשך אליו טפח על טפח והיותר גדול מלא אגרוף והתבאר הדין את אשר יצטרך בו לכל שיעור מהן: <b>סריגות.</b> הן השבכות הארוגות מקנים וזולתם ושם הקנה הדק סריג וכן רפפות מין מן השבכות ויעשו חלונות גדולות בהם להכנס בהם האורה: עוד יעשו על החלונות בכללה שבכה יעשה מעץ ערבה או מחריות של דקל או בנין או זולת זה ואומרים ב"ש כי אם היתה בנקבי זאת השבכה מלא מקדח יביא את הטומאה כי האורה יכנס בו ולזה כוון: עוד חזר במאמר לפי כוונת ההלכה ואמר שזה אשר שמנו שיעור למאור מלא מקדח הוא להביא את הטומאה לבית שהיא תכנס מזה הנקב כאשר היתה שם טומאה או תחת אהל מחובר בזה המאור לפי מה שקדם ביאורו וכן הוציאה את הטומאה שכאשר היתה טומאה בבית תצא מזה המאור הקטן ויטמא כנגדו וחלק רבי שמעון ואמר ואפילו מן המאור לא תצא טומאה בפחות מטפח ואין הלכה כר' שמעון: 
+
+
+Mishnah 2
+
+כאשר בנה בית חוצה לה נעשה חלון בין שני בתים ואינו אז לאורה שהרי לא יכנס ממנו אור ואולם נשארה לשמוש לבד ולזה שעורה בפותח טפח ואם שם קורות זה הבית אשר בצד זה הבית אשר בנה חוץ לחלון בקצת גובה הארובה היה מה שממנו תחת הגג לשמוש ואשר למעלה מהגג לאורה לפי שהיא מגולה לשמים ויכנס ממנו האור: 
+
+
+Mishnah 3
+
+כאשר זה הנקב בפתח הבית אמר ר' עקיבא שהוא כמו מאור שלא נעשה בידי אדם שאע"פ שלא יכוין להכנס בו האורה הנה יכנס ממנה האורה ולזה ישער אותו כמלא אגרוף ורבי טרפון אומר שהוא ישתמש ממנו להכניס איזה דבר להביא או להוציא ויהיה לתשמיש ולזה שיעורו בפותח טפח עוד אמר שאם היה שער זה יותר קצר מפתח השער עד שישאר חלל ויכנס ממנו אורה בעת שהפתח נעול אם מלמעלה ממה שימשך למשקוף אם מלמטה ממה שימשך לארץ או שסתם אדם הפתח ולא השלים סתימתו ונשאר סדק הבית פתוח בין שני שערים או בין שער אחד או היטיב סתימתו ופתחו הרוח שאלו הפתחים כולם הוא כמו מאור שלא נעשה בידי אדם לדברי הכל שיעורו מלא אגרוף ואז תצא טומאה מהבית או תכנוס לו מזה החלל והלכה כר"ע: 
+
+
+Mishnah 4
+
+יאמר שמי שנקב בכותל נקב עובר להגביה בו קנה לענין מה או מסמר ינעול בו הפתח הוא אשר יקרא אספתי לכל השערים או לשום שם כלי ישימו עליו הנר או להשקיף ממנו מי שילך ויצא מביתו או לקרות ממנו מי שירצה הנה שיעור זה הנקב בפותח טפח: 
+
+
+Mishnah 5
+
+ענין זה המאמר כי כאשר היה חלון בין שני בתים דרך משל בו טפח על טפח מצומצם אשר יביא את הטומאה כמו שקדם והיה באחד משני בתים טומאה מהטומאות אשר תטמא באהל המת וכבר קדם ממנו בזאת המסכת ובארנו שמכללם זית בשר ורובע עצמות והיה בזה החלון מעט דבר טהור אשר הוא כבר חסר שיעור החלון יהיה פחות מטפח ולא יטמא הבית השני והתנה בזה כשלא יהיה הדבר אשר מיעט החלון מין מן הטומאה אשר בבית כמו שיהיה בבית כזית בשר מן המת ובחלון פחות מכזית מבשר המת ואף על פי שפחות מכזית טהור או שיהיה בבית רובע עצמות ובחלון פחות מעצם כשעורה לפי שכאשר היה הדבר אשר בחלון מין מן הטומאה אשר בבית הנה הוא יצטרף עמו וכן כל מה שזכר מאלו התנאים וחזר למנות הדברים אשר ימעטו את הטפח כאשר יהיו לו התנאים וכבר ביארנו בששי מזאת המסכת שמתנאי הדברים שחוצצין בפני הטומאה שלא יהיה דעתו לפנותו וכבר ביארנו פעמים שטומאת אוכלין בכביצה ומה שיהיה פחות מכביצה לא יטמא טומאת אוכלין (טמאין) ולזה נחשבו כדבר טהור כמו שהתבאר בראש מסכת טהרות: והתבואה שבחלון כאשר תצמח שם וכל דבר מחובר בארץ הוא טהור וכבר התבאר בהש"ס (ב"ב דף כ.) שיהיה זה הצמח מהשרש רחוק מן הכותל ונכנס וסתם החלון בקצת לפי שאם היה בתוך הכותל יהיה דעתו לפנותו שאם יעזבהו יפסיד הכותל וכבר בארנו בה' מזאת המסכת שמתנאי הדבר החוצץ שלא יהיה דעתו לפנותו ומבואר הוא כי כאשר יהיה בחלון דרך משל כמו ד"ט ותהיה זאת התבואה כבר סתמה ממנו יותר על ג' הנה הטפח נתמעט ולא תצא הטומאה מזה החלון: וכבר התבאר בי"ז מכלים שהככי הוא האריג הדק הלבן אשר ימצא בתוך הקנה הגדול והוא כמו אריגת העכביש והוא יקרא ככי וממנו דבר דק מאד יותר דק מחוט המשי וזהו ככי שאין בו ממש וממנו אריג הוא דומה לבגד חזק הבהירות והלובן וזהו ככי שיש בו ממש והנה התבאר בראש מסכת טהרות שנבלת העוף הטהור צריכה מחשבה ואז תטמא טומאת אוכלים בכביצה ולא יצטרך הכשר ושנבלת עוף הטמא צריכה מחשבה והכשר ואז תטמא טומאת אוכלים בכביצה וענין המחשבה שיכוין עליה שתהיה מאכל אדם לפי מה שיתבאר בסוף עוקצין והכשר הוא שינתן עליה ברצון אחד מהז' משקין כמו שיתבאר במכשירין (פ"ז מ"ד) ואלו המנויים כולן טהורים ולזה ימעטו: 
+
+
+Mishnah 6
+
+לשון התורה בין בשתי בין בערב שיטמא בצרעת אמר יתברך (ויקרא י״ג:מ״ח) או בשתי או בערב. ולבינ' מבית הפרס גוש מגוש עפר הנעש' מבית הפרס וידוע שבית הפרס טמא להיותם אומרים בתוספתא לא אמרו אלא גוש כברייתו והנה יתבאר כל דיניו בזאת המסכת ואמרו הטמא אינו ממעט וכלל הדבר אשר הוא טמא בעצמו כמו כזית מן הנבילה וכעדשה מן השרץ או הדבר אשר יטמא בהיותו בחלון כמו כביצת אוכלים כשרים או הדומה להן והלכה כחכמים: 
+
+
+Chapter 14
+
+
+
+Mishnah 1
+
+זה הזיז אשר יביא את הטומאה בכל שהוא כבר התבאר לך את צורתו ואת תנאו וזה שיהיה לו תוספת אל מה שימשך לארץ כזה   <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAADwAAABRAQAAAACm7fhbAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAVElEQVQokWP4DwUM5DH+1UMZfxiY90MZIGAPlvoMZhBv4GdSGI8xGM8xGJhqiNFFknY8BpKk6zgGA27OYQwGtSzFZGDahYdxnCyTKXQhJuM7lhQFABbicf//J+ZAAAAAAElFTkSuQmCC"> יהיה בינו ובין הארץ גובה י"ב טפחים והוא יוצא מצד פתח הבית ונחשוב זה הקצה הנוסף שהוא כבר הגיע לארץ וכל הטומאה אשר תחתיו לצד הבית ואלו השיעורים כולן הלכה למשה מסיני: <b>ונדבכים.</b> קבוץ מנדבך וכבר ביארנו בברכות (פ"ב) זה השם על מה יורה: <b>ועטרות.</b> הכתרים ר"ל היוצא מהבנין: <b>והפתוחין.</b> יהיו ג"כ בולטין ורוב מה שיעשו זה בבניינו אבן או הגף:  
+
+Mishnah 2
+
+<b>ע"ג הפתח.</b> ר"ל שיהיה יוצא מהמשקוף ולהיותו למעלה מי"ב טפחים יצטרך שיהיה בו פותח טפח ואז יביא את הטומאה לבית: עוד אמר שעל גבי החלון שאם הוא ע"ג רום אצבעיים שאז יביא את הטומאה והתבאר בתוספתא שיצטרך שיהיה רחב זה הזיז רחב אגודל הזה אם החלון הוא עשוי לתשמיש אשר שיעורו טפח על טפח כמו שקדם אולם העשוי למאור אשר שיעורו מלא מקדח הנה באיזה שיעור שיהיה הזיז ובאיזה גובה שיהיה יביא את הטומאה וכאילו הוא יאמר שעל גבי החלון העשוי למאור ששיעורו מלא מקדח כל שהוא ור' יוסי אומר שיצטרך שיהיה גבוה זה הזיז גם כן מלא מקדח ואין הלכה כרבי יוסי: 
+
+
+Mishnah 3
+
+אומר רבי יהושע להיות הקנה משוך על ארכו ודבוק לכותל אע"פ שהוא למעלה מי"ב טפחים הנה הוא יביא את הטומאה לבית בכל שהוא ואמר רבי יוחנן בן נורי שלא תהיה זו חמורה מהזיז אשר לא יביא את הטומאה כאשר היה למעלה מי"ב טפחים אלא בפותח טפח כמו שקדם והלכה כרבי יוחנן בן נורי: 
+
+
+Mishnah 4
+
+[זיז.] דמיון תא סיבב את כל הבית בד' כתליו ויצא ממנו בחלל הפתח ג' אצבעות: ואמרו וכן בחצר שהיא מוקפת אכסדרה ירצה בו כי כאשר היה הבית מוקף באכסדרה והיתה טומאה בבית הנה כל מה שתחת אלו האכסדראו' טמא לפי שהטומאה תצא מהבית ותתפשט תחת המשקוף כולו אולם אם היתה טומאה בחצר הנה אין ספק שהכלים שבאכסדרה טהורים לפי שהטומאה מגולה לאויר ואם היתה הטומאה באה מאכסדרי הבית לדברי הכל טמא לפי שגג האכסדרה כבר כלל כל פתח הבית ואמנם חלקו להיות אוכל בשיעור ג' אצבעו' לבד ואמר רבי אליעזר שבזיז חומרא בהיותו טמא בכל שהוא כמו שקדם כן יביא טומאה לבית בג' אצבעות אולם אם היה אוכל מפתח הבית טפח יהיה הבית טמא לדברי הכל והלכה כרבי יהושע: 
+
+
+Mishnah 5
+
+דע שכל מה שיאמר תחתיהן הנה ענין זה תחת התחתון כמו בינו ובין הארץ וכל מה שיאמר על גביהן עניינו על גב העליון וכאשר היה העליון עודף טפח אין הבדל בין היות הטומאה תחת הזיז התחתון או תחת הנוסף אשר יוסיף לעליון או ע"ג זיז התחתון אשר יביא הטומאה ביניהן כל מה שתחת העליון טמא בכל אלו המצבות אשר תביא הטומאה ביניהן ושרש זה כבר הוכפל פעמים ולזה אמר תחתיהן וביניהן טמא והלכה כרבי יהושע: 
+
+
+Mishnah 6
+
+כאשר היתה טומאה ביניהן והיה ביניהן פחות מגובה טפח הנה אין זאת הטומאה באהל ואמנם היא דחוקה והיא אשר תקרא בש"ס טומאה רצוצה ולזה כנגדו עד הרקיע טמא וכאילו היה על גביהן ואשר ראוי שלא תטמא ג"כ תחתיהן להיות בתחתון פותח טפח והוא גבוה מן הארץ גובה רב לפי שהמאמר הוא בזיז והוא כמו שקדם: 
+
+
+Mishnah 7
+
+זה מבואר ממה שקדם ודין השתי יריעות זו על גב זו כדין שני זיזין: 
+
+
+Chapter 15
+
+
+
+Mishnah 1
+
+כבר ביארנו בפי"א (מ"ג) ענין אמרו אין מביאין את הטומאה וביארנו שם סגוס ושם כופת. וטבלאות לוחות: וענין אמר בכאן עד שיהיו גבוהין מן הארץ פותח טפח לפי מה שאספר וזה כאשר היה סגוס או כופת או טבלא או בגד מושם אחד למעלה מהשני עד שיהיה בגבהו טפח עוד היתה הטומאה למעלה מזאת הטבלא דרך משל אשר היתה גבוה מן הארץ והיתה טבלא שניה ממעל לטומאה דבוקה בה הנה זאת הטבלא העליונה מביאה את הטומאה ותטמא כל הטבלאות ומה שביניהם מן הכלים וזה הדין בעצמו בסגוס ובדומה לו בזה הדבר נחלקו טבלאות של שיש לפי שהן נחשבות כארץ ואם היו שיש על שיש והיה בין השיש העליון אשר תחתיו הטומאה ובין הארץ גבוה אלף אמה לא נחשוב מהשיש כאילו הוא נעדר אבל נאמר שהיא תחתיו טומאה רצוצה ובוקעת ועולה בוקעת ויורדת ולשון התוספתא בביאור אלו הענינים כן טבלאות של שיש חלקה זו על גבי זו וטומאה תחת אחת מהן אפי' גבוהות מן הארץ אלף אמה טומאה בוקעת ועולה בוקעת ויורדת: 
+
+
+Mishnah 2
+
+<b>נוגעות בקרנותיהן.</b> על זאת הצורה   <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAADkAAABHAQAAAACVS9KZAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAhklEQVQokaXSMQqAMAwF0F8cPID3MUcTcfBK7gpep+DSQRqb2oLYWlAzPX5ImyHgUEihKQJAFyEhTExKUGw89gSmANxh34CvoDxsAeqesOKJLMk40KKWlpTDngXxKMs3bg1BzdrDvfUZa4LQIh4SzB5u+fUHdA7hi2qpTgCP6MMhbQ+nFXEA0LG1uLvVOjkAAAAASUVORK5CYII="> הנוגע בשניה טמא טומאת ז'. לפי שהוא חלק מאהל המת וכלים שתחתיה טהורין לפי שלא יגיע בינה ובין הטבלא אשר תחתיה הטומאה פותח טפח עד שתביא לה טומאה ואמנם ימשש זוית לזוית לבד כמו שביארנו והבן זה הענין והקש עליו ואמר עד שיהיה בו רבוע פותח טפח לפי שכבר יהיה מעט הגובה או מעט הרוחב הנה לא יביא טומאה תחתיו עד שיהא בו טפח על טפח על רום טפח:  
+
+Mishnah 3
+
+כבר ידעת איך הוא תמונת החביות וזה שבטניהם בולטים ושוליהן וראשיהן מחודדים וכאשר יתחבר חבית מהחבית הנה כבר ימשש שטח זה לשטח זה טפח על טפח או יותר מטפח וכאשר תמשש אחת חבירתה והתחברו כולן אחת (תחת א') בין שהיו יושבות על שוליהן או על צידיהן והיו כולן גבוהות מן הארץ טפח הנה היו כולן אהל אחד ולזה כאשר טומאה תחת אחת מהן תחת כלן טמא. והוסיף בזה החביות דין ואמר כי כאשר התחברו כמו שספרנו בפותח טפח והם כבר נטמאו במין ממיני הטומאות והיתה טומאה תחת אחת מהן תחת כלן טמא אף על פי שאין שם חלל טפח ולזה להיותה בעלת בטן ולה חלל הרבה ואנחנו נאמר הצד עליון מביא את הטומאה לפי מה שקדם מאמר בטומאת אלו החביות כולן טמאות ואוירן טמא אולם אם היו טהורות למה שיתפשט זה המאמר לפי שהצד העליון לא תגיעהו הטומאה לפי שכלי חרס אינו מטמא מגבו כאשר השרשנו: 
+
+
+Mishnah 4
+
+<b>כלים שבחצץ.</b> ר"ל שיהיה בתוך המחיצה ואם היה במקומה חלל טפח על טפח הנה היא תטמא בין היתה טומאה בבית בין היתה טומאה אחורי המחיצה ואלו היריעות יחוצו בפני הטומאה לפי שהוא שם אהל לפי מה שהתבאר בח' מזאת המסכת: 
+
+
+Mishnah 5
+
+<b>כלים שבחצץ.</b> אין בהם הבדל בין בהיותן בתוך המחיצה או בתוך החצץ והארץ גובה טפח הנה זאת המחיצה נעדרת ויהיו הכלים טמונים בתוך הארץ אשר תטמא שארצו של בית כמוהו עד התהום ולשון ספרי כל אשר באהל (במדבר י״ט:י״ד) לעשות קרקע הבית כמוהו עד התהום ובזה הענין מן הצדדין או כנגד הקורות לפי שלא יצטרך שם חלל טפח וכבר התבאר לך שאלו המחיצות מצילין על הטהורים מלהטמא ולא מצילין על הטומאה עד שלא תטמא כמו צמיד פתיל לפי מה שבארנו בח' מכלים ואל הענין הזה רמז בתוספתא באמרם צמיד פתיל ואהלים מצילין על הטהורים מליטמא ואין מצילין על הטמאים מלטמא ושמור זה: 
+
+
+Mishnah 6
+
+<b>טומאה מבפנים.</b> בתוך הבית בין שיהיה בתוך התבן בין שיהיה בין התבן לקורות וכלים שכנגד היציאה ירצה בו הכלים אשר תוכן בפתח הבית בכלל הבית ול' התוספת' (פט"ו) כלים שכנגד יציאת הטומא' במלואו של פתח טמא. ואמרו טומאה בחוץ ירצה בו חוץ לתבן במלואו של פתח ואשר יציל על הכלים ואע"פ שמקומן טפח על טפח בתוך התבן כאשר היה בין התבן לקורות פותח טפח לפי שסתם תבן דעתו לפנותו ואינו חוצץ: 
+
+
+Mishnah 7
+
+<b>בטלו.</b> ר"ל בטל דין הבית ואם היה בתוך זה העפר כלים ובמקום אחר ממנו טומאה הנה לא יטמאו אלו הכלים באהל שדין האהל כבר בטל להיות בית נהרס וכן כרי של תבואה וגל של אבנים ואע"פ ששם טומאה בצד הכלים ולא תהיה שם נגיעת הכלים לפי שטומאה רצוצה לא תטמא אם לא בנכחיות כמו שהשרשנו ואם היתה טומאה בזה הכרי כולו הוא כמו קבר סתום ומטמא מכל סביביו ול' התוספתא (שם) כרי של תבואה וטומאה בתוכו טומאה בוקעת ועולה בוקעת ויורדת ואם יש במקום הטומאה טפח על טפח הרי הוא כקבר סתום ומטמא מכל סביביו: 
+
+
+Mishnah 8
+
+כבר התבאר שזה החצר מקורה ופתח המערות אשר בם הקברות פתוח אצל זה החצר והוא אשר תקרא חצר הקבר ומי שעמד בה הוא טהור לפי שאם היה בו פחות מארבע אמות על ארבע אמות הנה הוא אז מתקרב אל פי המערה ויטמא ולפי דעת בית הלל הוא טהור עד שיהיה בחצר ד' על ד' ואם היה זה החצר מגולה הנכנס לתוכה טהור באי זה ענין אם לא שיגע בפתח המערה ובתוספתא בזמן שהיא פתוחה לאויר אפי' מרוחק מן השקוף כל שהוא הנכנס לתוכה טהור ובלבד שלא יגע בשקוף: ואמרו אין טמא אלא כנגד הפתח ר"ל פתח הקבר: עוד אמר שאם העמיד הקורה נצבת על פי הקבר ושמוה כנגדו אם היה גבוה ארבעה טפחים לבד יטמא משום גולל ובלבד שיתכוין לחתוך הנוסף על ד' טפחים ורבי יהודה אומר אפי' כולה היא גולל: <b>לגוד.</b> לחתוך. מן גודו אילנא (דניאל ד׳:י״א) ואין הלכה כרבי יהודה: 
+
+
+Mishnah 9
+
+כבר ידעת שכלי חרס המוקף צמיד פתיל לא יטמא בטומאת מת וכן הבהמות והחיות לא יטמאו במין ממיני הטומאות כמו שהשרשנו בפתיחה וכאשר עשה ממנו גולל לקבר הנה היא תטמא משום גולל לא שיהא תטמא בהיותה חלק מהקבר אשר יגע בה כאילו נגע בקבר אבל היא תטמא במגע כל זמן שהיא על הקבר (וכאשר נשארה טהורה הוסרה מן הקבר בעצמה) ואין הלכה כרבי מאיר: 
+
+
+Mishnah 10
+
+כבר קדם לך בפרק הראשון מזאת המסכתא שהאדם כאשר נטמא במת ונגע בכלים יטמא אותן טומאת ז' ולזה כאשר נטמא אדם במת אם נגע בו או האהיל עליו ואחר נגע בכלים הנה אלו הכלים טמאים אבל אם נגע במת או האהיל עליו עוד האהיל על הכלים הנה לא יטמא אותן לפי שטמא מת אינו מטמא באהל אמנם יטמא במגע אם לא שהאהיל בידו אחת על הטומאה ובידו השנית על הכלי יחד ושיהא בידו פותח טפח אשר היא שיעור הבאת הטומאה ואז יהיו אלו הכלים טמאים להגעתן עם הטומאה תחת אהל אחד וכבר קדם לך בו' מזאת המסכתא שהאדם נעשה אהל לטומאה וכן אם היו שני בתים קרובים ובהן כשני חצאי זיתים ופשט (שם) [שתי] ידיו לשני הבתי' יחד הנה אם הי' פותח טפח בכל יד כבר הגיעה הטומאה ביניהן ונטמא הוא ושני הבתים והיה כבית אחד והיה כזית מן המת תחת אהל מחובר ולא תסתור אומרו פותח טפח לפי שכבר הקדמנו שקטן בן יומו מטמא טמא מתו יהיה נער קטן: 
+
+
+Chapter 16
+
+
+
+Mishnah 1
+
+<b>מרדע.</b> הוא המחרישה וכבר קדם לך בט"ז מכלים שמרדע בינוני הוא אשר הקיפו טפח הנה ברחבו אצבע ושליש וזה שליש הטפח בקירוב וכבר ביארנו בש"ס (שבת דף יז.) שרבי טרפון חשב כאשר שמע זה המאמר שהמרדע או כל מה שהוא כעובי המרדע כאשר האהיל על הטומאה ועל הכלים נטמאו אלו הכלים ותביא להם טומאה ותמה על זה ואמר שיקפח את בניו אם לא תהיה בזה הדין טעות וזאת ההלכה נעדרת האמת והוא ענין אמרו ההלכה מקופחת היא ומזה אמרם (פסחים דף קיח.) אין הקב"ה מקפח שכר כל בריה שלא יעדיר אותו ממנו אבל ימציא תועלתו וכן אמרו (שם דף פז:) אוי לה לרבנות שמקברת את בעליה אין לך כל נביא שלא קיפח ד' מלכים ר"ל שהם נעדרו והוא נשאר אחריהם עוד ביאר מקום הטעות ואמר שנפילת הטעות בעבור ששמע השומע שהחורש כאשר הלך והמרדע על כתיפו והאהיל קצה זה העץ על הקבר הנה כבר נטמא המרדע ונטמא החורש הנושאו וחשב השומע שסיבת טומאת החורש הנושא המרדע אמנם הוא היותו אז עם המת או הקבר תחת צל אחד והוא צל המרדע וחתך ואמר שכל המטלטלים מביאין את הטומאה בעובי המרדע ואין הענין כן ואמנם סבת טומאתו היותו נוגע במרדע והמרדע כבר האהיל על הטומאה והנוגע בכלים המאהילים על המת כבר יטמא כמו שבארנו בפתיחת זה הסדר ואולם הבאת הטומאה הנה לא תהיה בפחות מפותח טפח ולפי זה הדעת כאשר האהיל עובי המרדע על האדם ועל הטומאה ולא יגע האדם בזה המאהיל לא יטמא זה האדם. ותיקן ר"ע מאמר ר"ט ומה שחשב ר"ט ממאמר המשנה כמו שתראה. והלכה כר"ע לפי שמאמר המשנ' כל המטלטלין מביאין את הטומא' בעובי המרדע אמנם רצה בזה על האד' הנושאן לבד והוא מכלל י"ח דבר שגזרו כמו שזכרנו בתחלת שבת: 
+
+
+Mishnah 2
+
+<b>אסל.</b> שם העץ אשר יעתיקו בו הכתפים המשא והדומה לו וכאשר היו הקדרות תלויות מקצה האסל אחורי גב הנושא והקצה האחר מאהיל על הטומאה והיה בעץ פותח טפח יטמאו אלו הקדרות אשר בקצה השני וזהו ענין אמרו ועל שאר אדם וכלים בפותח טפח: ותלוליות קבוץ תל ושמו ג"כ בערבי תלי וזאת העיר בתנאי שתהי' עיר קרובה לבית הקברות וזהו הדרך אשר זכר ג"כ דרך ביה"ק ואמנם נדין על אלו התלוליות מחשבה ביארה הש"ס (כתובות דף כ:) שהנשים יקברו בהן הנפלים ובעלי המומין איבריהם כאשר יפרדו מהם ואמנם דנינו על התלוליות הישנות (הקדימה) [הטומאה] ואפילו היו רחוקות (השנים) [הטעם] לפי שהם פעמים יהיו קרובים מן המדינה והיו אנשי זאת המדינה יקברו שם מה שזכרנו ונחרבה המדינה ההיא והלכה כרבי יהודה: 
+
+
+Mishnah 3
+
+כבר ביארנו בסוף נזירות (דף סה.) שאמרו מת לא הרוג מושכב לא יושב כדרכו לא ראשו בין יריכותיו לפי שהוא כאשר יהיה על אחד מאלו הענינים אינו עושה שכונת קברות וכן אמרו המוצא שמצאהו אחר חקירה ודרישה ושם התבאר ג"כ שמת [שחסר] שאין לו תבוסה ולא שכונת קברות וכאשר תמצא מת באלו התנאים ונרצה שיראה זה המקום ובהסרתו יסיר העפר אשר התערב בו דמו ולחותו וזה העפר יקרא תבוסה להתערב חומרו שם כמו שביארנו בענין תבוסה כמו שקדם וזה כשיסיר כל מה שתחתיו מהעפר התיחוח עד שלא יצטרך חפירה ויחפור בארץ הקשה עומק שלש אצבעות וסמך זה למאמר יעקב אבינו ע"ה (בראשית מ״ז:ל׳) ונשאתני ממצרים וקברתני בקבורתם אמר לו טול עמי מעפר מצרים לפי שבו חומר למת וכאשר ימצא מתים רבים במקום אחד נפגשים קצתם על קצתם הנה הם דמיון איש אחד ונוטלן ואת תבוסתן ואם ימצא אותם על אלו התנאים ובקצתות הנזכרין הנה אלו המקומות בחזקת בית הקברות וכבר התבאר בפרק הששי מבתרא (דף קא.) שאצל החכמים כל מערה מהמערות אשר יקברו בה המתים אינה בפחות מו' אמות על ד' אמות וכל חצר אשר לפני המערה ו' על ו' ויהיה ארך שתי מערות וחצר שביניהן י"ח אמות ואמנם הצריך הנה לומר עשרים אמה לפי שאם יחפרו פעמים על הקבר על ארך צלע שתי מערות והחצר ולזה השיב הש"ס כאשר אמר תמני סרי הויין והשיבו אימר באלכסונה בדק והוא טעם ג"כ באמרנו מד' אמות עד ח' לפי שהמערה אמנם היא ארבע על ששה אבל אלכסונה של מערה יותר משבע אמות ולכן לקח הוא ח' לחומרא וכאשר תמצאם בהם במת הח' אמות אולי זאת המערה וזאת בית הקברות. שאילו מתחלה ר"ל זה אשר מצא בסוף עשרים אמה אם מצאו בתחלת הענין היה הרוג או יושב או מושכב שלא כדרכו אינו בודק עשרים אמה אלא נוטלו ואת תבוסתו בלבד שחזקתן עובד כוכבים: 
+
+
+Mishnah 4
+
+בעבור שאמר בודק ממנו ולהלן עשרים אמה ביאר לנו איך תהיה הבדיקה ופחות מה שיהיה בין קבר לקבר אמה אחת ולזה כאשר ימצא זה המת השלישי קבור כמו שספרנו <small>[צ"ל יעזוב]</small> ועזב לפניו אמה לפי שהוא פחות מה שימצא בין שני קברות ויחפור באמה השניה לפי שפעמים יש שם קבר אחר ולא יצטרך לחפור על אורך הקבר  אלא רוחב אמה כשיעור אורך אמה כ"ה בתוי"ט. (כשיעור אורך אמה אלא רוחב אמה) ג"כ והוא אמרו אמה על אמה לפי שאם יהיה שם מת יראה ואז יצטרך שיגלה מגופו וכן עד עשרים אמה יעזוב רחב אמה ויחפור אמה על אמה עוד ביאר שיעור עומק החפירה כמה יהיה לפי שכבר יהיה הקבר בו בתכלית העומק ואמר עד שהוא מגיע לסלע או לבתולה ובתולה ירצו בה ארץ אשר לא יראה בה אותות היישוב לא תיחוח ולא עפר ולא מה שדומה לזה אבל ארץ קשה נדמה כבתולת אדם: ואמר המוציא את העפר ירצה בו אשר יעתיק זה העפר ודומה לו מותר לו אכילת תרומה ובתנאי שלא יכנס במקום הטומאה אבל יוציא העפר וישליכהו וידוע ששם התרומה דמע מלאתך ודמעך לא תאחר (שמות כ״ב:כ״ח): ומפקח בגל הוא שיגלה ויחפש הבנין הנופל ויהרוס אותו ולא יודע אם שם מת ואם הוא עומד במקום טומאה או עומד במקום טהרה וזה אינו ידוע עד שיגלה המקום ובעבור זה אינו אוכל בתרומה: 
+
+Mishnah 5
+
+כבר ביארנו בשני מפיאה ששלולית היא אמת המים אשר תצא מן הנהר להשקות בו הגנות והפרדסים ודרד הרבים לא יקבר אדם בו ולזה לא יצטרך בדיקה ולכן כאשר הגיע לזה כבר סיים שכונת קברות ולא יצטרך להשלים כ' אמה ואין הלכה כר"ש: 
+
+
+Chapter 17
+
+
+
+Mishnah 1
+
+כבר זכרנו בפתיחת דברינו בזה הסדר שבית הפרס טמא והוא מדרבנן ושהוא ב' מינים וזה אחד מהן והוא החורש את הקבר והוא אשר יקרא בית הפרס להתפשטות הקבר על כלו תרגום (שמות מ׳:י״ט) ויפרוש את האהל <small>[על צ"ל המשכן ופרס ית פרסא על משכנא]</small> ופרסיה למשכנא ואמר שמי שחרש במקום שבו קבר הנה הוא ישים בית הפרס מזה המקום אשר בו הקבר בארך מאה אמה מזה הארץ אשר חרש והפכה וזהו אורך מענה ומענה הוא הקו אשר יקוה אותו המחרישה על ארך השדה אמר הנביא (תהילים קכ״ט:ג׳) על גבי חרשו חורשים האריכו למעניתם וכן ישים בית הפרס מאה אמות ברוחב ומקום בן מאה אמה על מאה אמה הוא בית ארבע סאין לפי שבית סאה נ' על נ' כמו שביארנו פעמים: ורבי יוסי אמר שאם היה זה המקום הנחרש בלתי שוה אבל בו מעלות ומורדות הנה הוא ישים בית הפרס בית חמש סאין וזה מאה וי"א אמות וג' רביעי אמה בריבוע בקירוב ותנא קמא אמר בית ארבעה סאין היה מקום שוה או בלתי שוה עוד נתן אלינו תנא קמא אות נדע בו שיעור ארבע סאין כמה הוא כאשר היה המקום בלתי שוה השטחים אמר שישימו רובע קב כרשינין על תוספת המחרישה והוא אשר תקרא בורך המחרישה לפי שהוא דומה לארכובת האיש והיה המקום אשר בו אלו הגרעינים ינקבו שיעור שיצא ממנו גרעין א' מגרעיני אלו הכרשינין עוד ילך החורש עם המחרישה והגרעינין יפלו עד שיעברו אלו כולן ובלא ספק כי כאשר ישאר השארות מועט מאלו הגרעינים הנה הם לא יפלו בצד א' אלא אחר נענוע הרבה אבל יהו הגרעינים בסוף המחרישה רחוקים קצתן מקצתן ואמר כי כאשר יצמחו שלשה גרעינים זה בצד זה שם יכלה בית הפרס והוא שיעור ד' סאין וכבר ביארה התוספתא ענין מאמר ר' יוסי במורד אבל לא במעלה ואמר שר' יוסי יאמר כי כאשר נחרש הקבר עם מקום גבוה אינו עושה בית הפרס כמו שיהיה הקבר למטה ויתחיל בחרישה עם עליונות זה ההר או המדבר ואין הלכה כר' יוסי בשני המאמרים: 
+
+Mishnah 2
+
+הטיח בסלע או בגדר או שניער המחרישה בסלע או בגדר או שנתש אותה מן העפר הנה שם יכלה הבדל בית הפרס אולם אם משך את המחרישה ולא הבדיל בה הנה תהיה בית הפרס עד מאה אמה והנשאר טהור כמו שהקדמנו לפי שבאותן מאה אמה יכלה כל עצמות המת ובשרו ויאבד שם רבי אליעזר אומר בית הפרס עושה בית הפרס ענינו כי כאשר חרש ג"כ בית הפרס הנה הוא ישים מאה אמה מהמקום אשר התחיל בו החרישה בית הפרס כמו אם נחרש הקבר ור' יהושע יאמר שזה אמנם יהיה כאשר נחרש הקבר ולא ישלים מאה אמה עוד נחרש מקצה בית הפרס ונשלמו הק' אמות ויהיה לכולן דין בית הפרס אולם אם שם קו מן ק' אמה הוא מלא מענה המבואר בו שכבר יהיה שם דין בית הפרס ושחרישתו והארכת החרישה חוץ ממנו הנה לא יעשה בית הפרס ואין הלכה כר' אליעזר: 
+
+
+Mishnah 3
+
+טימיא שם עצמות המת ומאמר החכמים <small> [רש"י בברכות נט. הביא זה בשם ב"ר (פע"ח) וכן כתב רש"י פרשת במדבר ה' ב' בשם ב"ר]</small> (גיטין דף נ.) אנדרינוס שחיק טמיא ענינו שחיק עצמו' ומלטמיא מורכב מלא טמיא והכונה חפירה מלאה עצמות. שדה שאבד קבר בתוכה ולא התאמת מקומו או שדה שנמצא בו קבר הנה כבר אפשר שהי' שם קבר אחר ונחרש או לא היה או מי שחרש ארץ שאינה שלו או עובד כוכבי' שחרש הנה אלו כלן אין בהן דין משום בית הפרס לפי שבית הפרס הוא דרבנן ולא גזרו על אלו ואמנם היה שרש הגזרה על שדה שנחרש בה קבר ידוע ובתנאי' הקודמים: ואמרו שאין בית הפרס לעובדי כוכבים טעם לאמרו עובד כוכבים שחרש צ"ל אינו עושה. או שעשה בית הפרס לפי שכאשר יהיה כותי אינו עושה בית הפרס כל שכן עובד כוכבים לפי שלא גזרו עליהן: 
+
+Mishnah 4
+
+<b>על גבי טהורה.</b> ר"ל שהיתה עליונה ממנה וסבת זה מה שזכרנו לא אמרו אלא גוש כברייתו ג"כ לא גזרו על זה הניגר עם המים: 
+
+
+Mishnah 5
+
+כאשר היה פתח העליה על שיעור פתח הבית בשוה ונכחי אליו הנה העליה טהורה בהכרח לפי שאמנם היה הקבר כבר הגיע בדין הבית לפי שאם היה תוך הבית הנה העליה טהורה ואם היה תחת כותל מכתלי הבית הנה העליה ג"כ טהורה לפי שהבית הוא אהל על הקבר והעליה אהל אחר למעלה מזה האהל ואם היה הקבר תחת פתת הבית הנה המשקוף אשר לבית יאהיל עליו ויהיה משקוף העליה אהל על אהל אולם אם לא יהיה הפתח על יושר פתח העליה הנה העליה טמאה לפי שכבר אפשר שיהיה הקבר תחת הכותל אשר עליונו פתח עליה ויהיה משקוף העליה מאהיל על הקבר ותהיה העליה טמאה וזה מבואר וכבר קדם לך שעפר בית הפרס ועפר חוצה לארץ מטמאין במגע ובמשא או כאשר יתלה בקצה הירק כאשר ישרשו אותו מעפר בית הפרס והיה כשיעור חותם המרצופין יהיה טמא לדעת ר' אליעזר: ומרצופים הם כמו נודים מעור ישימו בו הולכי ארח בגדיהם וכליהם וינעלו אותם ויחתמו אותם בחותם מטיט וכבר יעשו חותם לכתבים גם כן מזה הטיט וכבר זכר בתוספתא שרבי אליעזר אמנם חלק עם חכמים בעפר חוצה לארץ לבד והשיב רבי יהודה דבר לחזק בו דעת חכמים ואמר שכבר נתקבץ מעפר חוצה לארץ כסאה וכסאתים ולא חשו להם משום טומאה אם אין בכל חותם מהם כחותם המרצופין והלכה כחכמים: 
+
+
+Chapter 18
+
+
+
+Mishnah 1
+
+כבר ידעת שהאוכלים לא יטמאו אלא אחר שהוכשרו באחד מז' משקין וכבר הודעתיך בשבת (פרק א) שמכלל י"ח דבר שגזרו הבוצר לגת הוכשר לטומאה והתבאר בגמרא שבת (יז.) סבת זה ובכלל הטעמים לפי שפעמים יבדוק אדם כרמו כאשר ירצה לבצור אותה ויקח אשכול אחד ויעצור אותו בידו לראות אם הוא מבושל אחר ישליך אותו על הענבים הנחתכים אולם בוצר לצמק אינו מוכשר וכאשר היה כרם בבית הפרס בזאת הגזרה להיות טומאת בית הפרס דרבנן כמו שהתבאר ויאמר שאם נטהרו האנשים והכלים בהזאת שלישי ושונין בשביעי עד שלא יהיה שם טומאת מת אמיתי כדי שלא יהיה חושב שהוא יבצור בזה הפרס עצמו טמא אחר יחתוך ויוציא הענבים חוץ לבית הפרס וישאו אותם אנשים אחרים טהורים לפי שהם יטמאו באהל בהכרח לפי שמעת שיכנסו לבית הפרס יטמאו ואמרו אלו הענבים בלתי מוכשרין כל זמן שיהיו בבית הפרס וכאשר יצאו חוץ לבית הפרס הוסר ההכרח ונשאר בהכשר כמו שגזרו על בוצר לגת ולזה כאשר יגעו הטהורים אשר ישאו הענבים לגת וכאשר יבצרו אשר הם יטמאו טומאת בית הפרס נטמאו ויטמאו הענבים שהן מוכשרין כמו שביארנו ובית שמאי אומרים שאין תקנת בצירה לגזירת בוצר לגת כלל אלא אם הבוצר לא יגע בכלי שלא יטמאהו ויטמא הכלי לענבים ואמנם יחבר חבור על המגל ואז יבצור בו בכלי טהור שלא יקבל טומאה או יבצור הענבים באבן אשר לא יקבל טומאה וישימהו בכפישה וכבר אמרנו שהוא כלי לו אוגן גבוה והאמת אצלי שהיא לא תקבל טומאה שהיא בלא ספק מכלי אבנים והדומה לזה ולזה תציל באהל המת כמו שהתבאר בה' מזאת המסכתא: ואמר רבי יוסי שזה הדין אשר זכר ב"ה אמנם הוא בכרם נטוע בבית הפרס שאין תקנה בבצירה אבל כאשר יבצור לגת הנה הוא מוכשר להטמא אבל יבצור למכור לשוק לאכילה אשר אינו מוכשר ואין הלכה כר' יוסי: וכבר הקדמנו בפתיחת זה הספר שהאדם אשר יטמא בבית הפרס הוא אב הטומאה ולזה יטמא אדם וכלים כמו שהשרשנו שם: 
+
+
+Mishnah 2
+
+כאשר נחרש הקבר הנה כבר נתפזר על פני כל הארץ ולזה יטעו בו האילן להמשך שרשו תחת הארץ ולא תזרע בו הזרע לפי שהיא תהיה מחוברת לעפר העליון אשר בו נתפזרו העצמו' וכאשר יתלש זה נתלש עמו מן העפר אשר בו העצמות ושארית הבשר ואם היה הדבר אשר זרע מה שאין דרכו שיתלש אשר לא יצא שרשו מן הארץ הנה זה מותר כמו החטה והשעורה ואם זרע מה שדרכו שיקצר ואח"כ תלש אותו הנה העפר אשר נתלש עמו כמו שזכרנו בדין בית הפרס עצמו והוא ענין אמרו ואם עקרו צובר גרנו לתוכו אחר יכברהו בכברה פעם אחר פעם עד שלא ישאר שם עצם כשעורה: ותבואה היא חמשת המינים וקטניות הן הפולים והאפונים שיתחבר בהם עפר רב: וקש הוא התבן מחמשת המינים: ועצה הוא תבן הקטניות. עוד אמר שזה בית הפרס הנזכר מטמא במגע ובמשא ואינו מטמא באהל וזהו בית הפרס הנמנה בשני מזאת המסכתא והלכה כחכמים: 
+
+
+Mishnah 3
+
+זהו בית הפרס השני בעבור שלא יודע מקום הקבר לא יטעו בו אילן מאכל לפי שאוכל על זה הקבר הנה זה האילן ימשך תחת הארץ ויתחבר במת אבל מותר לזרעה לפי שלא ימשכו שרשי הזרעים תחת הקבר וזה בית הפרס מטמא באהל לפי שאולי בזה הקבר האהיל כאשר לא נדע מקומו איה אבל ידענו באמת שבזה השדה קבר כבר היתה בו טומאה קבועה: ואמרו חוץ מאילן סרק שאינו עושה פירות ולא נבין מזה שיש אילן סרק עושה פירות לפי שהוא ביאר ואמר שהסבה בהתר נטיעת אילן סרק לפי שאינו עושה פירות ואין בו דבר שנחוש לו שמא יטמא: 
+
+
+Mishnah 4
+
+זהו בית הפרס השלישי הוא מקום רחוק מבית הקברות וקרוב למדינה יעברו בו המתים ויספדו בו ואינו מוחזק בטומאה והיה עפרו טהור ואמנם מנעו בו הנטיעה והזריעה כדי שלא ישתמשו בו האנשים שם בשביל ששם טומאה והוא אמרם שלא להרגיל רגל אדם להכנס לשם ולא נעשה זה הבית הפרס כראשון לפי שכל מי שיכנס לשם טמא לפי שהוא מטמא במגע ובמשא כמו שקדם מרוב השמוש אשר בו אולם זה השלישי אשר כל מי שיכנס בו טהור וכבר אפשר שיהיה בו טומאה מנעו להכנס בו ולהשתמש שם: <b>ומודים שבודקים לעשות פסח.</b> ענין זה שההולך לשחוט את פסחו ויצטרך שיעבור לבית הפרס יקח זה העפר אשר הלך עליו וינפחהו כמו שזכר ואם מצא בו עצם כשעורה הנה הוא טמא ואינו עושה פסח ואם לא ימצא שם טומאה הנה הוא טהור ועושה פסחו וכן אם נכנס לבית הפרס לענין מהענינים ואחר הפגשו פרק הפסח בודק ועושה פסחו ולא יעשה זה לתרומה אבל הנכנס לבית הפרס כבר נטמא לתרומה ואינו בודק כלל וסבת זה שטומאת בית הפרס דרבנן ופסח בזמנו בכרת ולא העמידו דבריהן במקום כרת בכל הדברים ואין בגזירה דרבנן ביטול קרבן במועדו אבל יעשה אותו כמו שנזכר בזה המקום אבל אכילת תרומה הנה אין בה זולת מצות עשה שכל אכילת קדשים מצות עשה הוא ובמקום עשה העמידו דבריהם והנזיר כאשר נכנס לבית הפרס אם נטמא ולא יצטרך בדיקה או יבדוק בזה מה שיטמאהו אם לא זהו מחלוקת בית שמאי ובית הלל. ועפר שהוא יכול להסיטו כל מה שהוא יכול לדקותו ולהוציא בכברה יעשה: <b>וממחה.</b> הוא שיניח ידו בכברה כל מה שיוכל על התכלית: 
+
+
+Mishnah 5
+
+<b>הרוצף.</b> מן רצפה ענינו שירצפו באבנים אבן לצד אבן ויהיו האבנים גדולות שלא יוכל להניען ביד כאשר יתמידו ללכת בו: <b>ועוזק.</b> בלשון ערב אל תעזיק והוא שמסלק האבנים ומנקה אותו עד שיהיה שוה ובתוספתא פסקו אין לך בדיקה גדולה מזו והוא מאמר הפסוק (ישעיהו ה׳:ב׳) ויעזקהו ויסקלהו ואין הלכה כר"ש בשני המאמרים: 
+
+
+Mishnah 6
+
+כבר התבאר בש"ס (ב"מ דף קה:) שאדם שכחו רע הוא שיהיה רגלו מתנועע ומתרעד בעת העתקו ובהמה שכחה רע שתהיה בהמה חלושה שכאשר ירכב עליה תטיל גללים וכאשר היה הנושא מתנועע הנה כאילו הוא עצמו הולך בבית הפרס וידענו שכח זאת הגזירה שגזרו על הארץ העמים טומאה אינו על הרריה ועל אבניה כי לא יקברו שם מת כלל אבל הוא טמא להשתפך בהן עפר ארץ העמים: וכבר התבאר ששונית הוא המקום אשר יעלה אליו הים אצל מלואה ובאלו גושה טהור לפי שהיא לא תתישב ואיך יקברו בו המתים ולזה לא יטמא ההולך שם בהיותו נוגע בארץ העמים אבל אלו המקומות כמו אויר שאר ארץ העמים ואחר גזרה זו גזרו על ארץ העמים שיטמא גושה ואמרו ענין זה שהיא תטמא במגע ובמשא כמו שקדם ויטמא מי שיעמוד באוירה ואפי' לא נגע בארץ ולשון התוספת' הכניס ראשו ורובו לארץ העמים טמא וכן בגמרא גיטין (דף ח.) שהימים אשר בארץ העמים והאויר הוא כמו ארץ העמים וכאשר היה זה כן אמר בכאן שהוא טהור להולך בים והדומה לו אמנם הוא לפי הגזרה הראשונה אשר גזרו על גושה לבד ולא על אוירה כמו שהתבאר בגמ' שבת (דף טו:) או יהיה הענין אמרו טהור שלא תחייבהו דיני טומאת מת ר"ל הזאת שלישי וז' ואין שורפין תרומה וקדשים שנכנסו לשם לפי שזהו דין אוירה רצה לומר שהגזרה היא אגושה לשרוף ואאוירה לתלות ואינו צריך טביל' ולא הערב שמש וזהו האמת אצלי: 
+
+
+Mishnah 7
+
+<b>סוריא.</b> היא הארץ שכבש דוד חוץ מארץ ישראל והיא דמשק וחלופו. וכבר התבאר בפ"ו (מי"א) ממס' דמאי שהיא אינה כארץ ישראל בכל דיניה ולא כמו חו"ל וביארנו שם סבת זה ובתוספתא דכלים (פ"א) בשלשה שוה סוריא לא"י ובשלשה לחוצה לארץ עפרה טמא כחוצה לארץ המביא גט מסוריא כמביא מחוצה לארץ המוכר עבדו לסוריא כמוכר לחוצה לארץ וג' כארץ ישראל הקונה בסוריא כקונה בפרווד שבירושלים וחייבת במעשרות ובשביעית ואם יכול להכנס לה בטהרה טהורה וכבר נכפל פעמים בזרעים שאשר יהיה לו קרקע לבד בסוריא הוא אשר יחייבהו שיוציא ממנו ר"ל ממה שיצמח בזה הקרקע המעשר והוא ענין אמרם כקונה בפרווד שבירושלים כמו שביארנו בסוף חלה: וענין להכנס לה בטהרה. שתהי' דבוקה לא"י גבול בגבול לא תבדיל ביניהם ארץ אחרת ולא מקום טמא. ובתוספתא כמה תהא סמוכה ויהא יכול להכנס לה בטהרה רבי שמעון בן גמליאל אומר תלם אחד מפסיק ר"ל אפילו אם היה ביניהם מארץ העמים או מארץ טמאה כמו בית הקברות דומה לו רוחב תלם אחד וזהו טפח הנה הוא יבדילנה ולא תהיה טהורה כמו ארץ ישראל: ומדורות העובד כוכבים ר"ל כאשר עמדו במקום מארץ ישראל אע"פ שאין עמו אשה <small>[שתשב עמו [טמאים] גזירה משום מדור שתהיה בו אשה כצ"ל]</small> (כשרה גזרה משום שתשב עמו) שאנחנו לא נכוין לפי טומאת הישובין רק בלבד לטומאת מת וכאשר היתה עמו אשה נאמר אולי הרתה והפילה וקברה הנפל בזה המקום ולא יהיה נפל בפחות מארבעים יום כמו שביארנו בכריתות (פ"א) אולם אם אין עמו אשה הנה בהיקש יתחייב שאינו צריך בדיקה ואמנם יעשה זה כמו שביארנו ואם היה שם מי שישמרהו שלא יקברו שם דבר אינו צריך בדיקה: 
+
+Mishnah 8
+
+כבר ביארנו שביב הוא הצנור שיגירו בו המימות וקבוצו ביבין: <b>כל מקום שהחזיר וחולדה יכולין להלך בו אינו צריך בדיקה.</b> לפי שאלו הבעלי חיים מחפשים על זה הדבר הנקבר ויאכלו אותו ועפר תיחוח הוא העפר הבלתי קשה שהקשה אי אפשר לבעלי חיים הנזכרים שיחפרו בידיהם ויוציאו מה שקברו בו: 
+
+
+Mishnah 9
+
+<b>האצטווניות.</b> הוא מקום <small>[בד"נ הגי' הוא מקום כרמלית ואין לו כותל]</small> אבל הוא נוטה מרה"ר ואין לו כותל והוא מין ממיני הכרמלית אמרו הים והבקעה והאצטווניות אינו לא כרשות היחיד ולא כרשות הרבים וכבר ביארנו זה בשבת (דף ו:): ואמרו עיר עובדי כוכבים שחרבה רוצה בו שתהיה מדינה מא"י החזיקו בה עובד כוכבים ואחר כן נחרבה אמר רבן שמעון בן גמליאל שהבעלי חיים יחפרו בה תמיד ויוציאו מה שיש שם ולשון התוספתא אין מדור העובדי כוכבים ובית הפרס בחוצה לארץ לפי שחוצה לארץ נפרדה בטומאתה בגזירה דרבנן כמו שביארנו: אחר הודיענו מקומות בא"י היו שם קברות ומקומות היו ספק עוד העידו שהוא טהור וטהרוהו חכמים: וקיני מקום היה ספק והיה נחשב בו טומאה אצל ההמון ובזמן רבינו הקדוש התאמת ענינו וטיהרוהו ואין הלכה כרבן שמעון בן גמליאל: 
+
+Mishnah 10
+
+<b>צריפין.</b> מין ממיני האהלים מיוחסים אל תמונתו והוא מחודד ואין לו גג ונקרא בלשון הדבר שהוא נעשה ממנו והוא ממין (הטמא) [הגומא] כן יקרא צריפא ובהש"ס (סוכה דף יג:) צריפא דאורבני: <b>בורגנים.</b> סוכות והוא עשוי להצניע בו פירות והדומה להן: <b>ואלקטיות.</b> גג בלתי כתלים עומד על עמודים יכנס בו הרוח מכל צד ויעמדו בו בקיץ ושם הקיץ קייטא: <b>ומקום החצים.</b> המקומות אשר יעשו בו חצים וכלי מלחמה: <b>ולגיונות.</b> מרוצות הפרשים לפי שאלו המקומות אין בהן ישוב תמיד ולא יקברו בו ואמנם יעמדו בו בזמן מן הזמנים מעט ולזה לא גזרו עליהן ולא הצריכוהו בדיקה אלא הן בחזקתן: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Oholot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Oholot/Hebrew/merged.txt
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--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Oholot/Hebrew/merged.txt	
@@ -0,0 +1,791 @@
+Rambam on Mishnah Oholot
+רמב"ם משנה אהלות
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Oholot
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה אהלות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+אמר ה' בטומאת מת (במדבר י״ט:כ״ב) והנפש הנוגעת תטמא עד הערב ואמרו בספרי <small>[צ"ל או יהיה]</small> (איזה) אדם מקבל טומאה מן המת לטמא חבירו טומאת ז' ת"ל והנפש הנוגעת תטמא עד הערב אולם האדם אשר יגע במת שהוא טמא טומאת ז' הנה זה לשונו (שם) הנוגע במת לכל נפש אדם וטמא שבעת ימים וזה הדין הוא דין תורה ומדברי סופרים שהוא כאשר נגע במת ונגע באדם אחר קודם הבדלו מן המת הנה השני ג"כ טמא ז' ימים מדבריהן ודע זה: 
+
+Mishnah 2
+
+אמר יתברך בטומאת מת (שם) וכל אשר יגע על פני השדה בחלל חרב או במת או בעצם אדם או בקבר יטמא שבעת ימי' ובאה הקבלה (נזיר דף נג:) שאמרו בחלל חרב הכונה בו שהחרב והחלל שוה שאין הבדל בין חלל חרב או חלל אבן או חלל עץ ואמנם ירצה בזה שכל מה שיגע בחרב אשר נהרג בו המת יטמא ז' ימים וכן שאר כלי מתכות וכלי שטף בהיקש אל החרב לפי מה שביארנו בפתיחת זה הסדר והתבאר מזה שהכלים הנזכרים אשר נגעו במת והכלים השניים אשר יגעו באלו הכלים טמאים טומאת ז' וכבר ביארנו בהלכה אשר לפני זאת שכל מה שהוא טמא טומאת ז' הפחות מה שיעשה מן הטומאות שישים כל מה שיגע בו טמא טומאת ערב והוא אמרו (במדבר יט) והנפש הנוגעת תטמא עד הערב ולזה אמר השלישי בין אדם בין כלים טמא טומאת ערב: 
+
+
+Mishnah 3
+
+כבר בארנו שהכלי' הנוגעי' במת וכל מה שנגע באלו הכלים טמאים טומאת ז' ואם היה אשר נגע בכלים הנוגעים במת אדם הנה זה האדם ג"כ יטמא הכלים טומאת ז' ומופת זה שהכלים הנוגעים במת למדנו מן החרב לפי שהפסוק חייב הנוגע בחלל או בחרב לפי מה שבאה בו הקבלה (במדבר י״ט:ח׳) טמא טומאת ז' שיכבס בגדיו ביום הז' וזה ראיה שהוא מטמא בגדים טומאת ז' ונבין מזה שהחרב והאדם אשר נגע בחרב והבגדים אשר נגעו באדם שלשתן טמאים טומאת ז' וזהו ענין אמרו בספרי הא למדנו לכלים ואדם ר"ל כבר למדנו שהכלים הנוגעי' במת ואדם בכלים טמאין טומאת ז' מאמרו בחלל חרב כמו שבארנו כלים ואדם וכלים מנין ת"ל (שם לא) וכבסתם בגדיכם ביום השביעי. אולם אמרו הרביעי בין אדם בין כלים טמא טומאת ערב וזה הולך על השרש הקדום מאמרו והנפש הנוגעת תטמא עד הערב ומבואר הוא שאמרו בכאן השלישי והרביעי האיש השלישי והאיש הרביעי מהאישי' אשר יביאו להם הטומאה מן המת אם מאיזה איש מהם יתחיל המספר (לפני) [לפי] המדרגה ויקרא ראשון לטומאה ושני ושלישי ורביעי ויחייב כל מדרגה ממנו מהדיני' (מה) [מהם] שיבא ביאורו במס' טהרות וזולתו כמו שבארנו ופירשנו בפתיחת זה הספר ובפ"א מכלים. ויורה הענין שכל מה שיטמא במת טומאת ז' הנה הוא אב הטומאה וכל מה שיטמא מן המת טומאת ערב הוא ולד הטומאה והוא הנקרא ראשון וממנו יתחיל המספר בשני ושלישי ורביעי וכבר בארנו זה כולו בפתיחה הנזכרת אולם ר"ע יש לו חמישי השפוד התחוב באהל האהל והשפוד אדם הנוגע בשפוד וכלים באדם טמאים טומאת ז'. והחמישי בין אדם בין כלים טמאים טומאת ערב. אמרו לו הנה אין האהל מתחשב. ביאור המלה תחוב תקוע קיים. ושפוד התקוע באהל הוא המרכז אשר באמצע האהל דומה לעמוד אם היה של מתכת ומנהו ר' עקיבא שני לאהל והיה האהל נטמא במת והיו כלים הנוגעים במת לפי מה שביארנו בפתיחה וזה השפוד כאילו הוא נגע באהל וחכמים אומרים שהוא מכלל האהל וחלק מחלקיו והוא אמרם בברייתא האהל והשפוד שם אחד הוא והוא ענין אמרם בכאן אין אהל מתחשב אבל השפוד עצמו הוא אשר יהיה כלים הנוגעים במת ואין האהל הוא אשר טמאתו אבל הוא והוא דבר אחד: 
+
+
+Mishnah 4
+
+כאשר הבנת המאמר בזאת המשנה היא מבוארת לפי שכבר ביארנו שכלים הנוגעים במת וכלים בכלים טמאים טומאת ז' והשלישי בין אדם בין כלים טמא טומאת ערב הנה כבר הכינה הטומאה אלו ג' כפלים בכלים ובאדם שנים לבד כמו שביארנו תחלה ואם נגעו כלים במת ואדם באותם הכלים וכלים שניים באותו האדם אשר היה האדם אמצעי בין הכלים הנה השלשה כפלים טמאים טומאת ז' והמדרגה הרביעית טמאה טומאת ערב וכבר זכרנו אלו השרשים כולן. ומה שראוי שנעיר עליו בכאן שהאדם אשר יגע במת כאשר נגע בכלים הנה הוא (יטמאהו) [יטמאם] טומאת ז' ולמדנו זה בק"ו לפי שכבר ביארנו שכלים הנוגעי' באדם שנגע בכלים שנגעו במת טמאים טומאת שבעה ר"ל הכלים השניים וכאשר היה זה כן הנה היותר ראוי והיותר נראה שיהיו הכלים הנוגעים באדם שנגע במת בלא אמצעי טמאים טומאת ז' וכן התבאר בסיפרי אבל יהיה לך זה השרש והוא שהאדם שנטמא במת יטמא הכלים טומאת ז' ויטמא חבירו טומאת ערב וכבר הפלגנו בביאור זה השרש וזולתו בפתיחת זה הסדר ושם התבאר שהכלים הרמוז להן באלו הדינים בטומאת מת לבד הוא כלי מתכות ובגדים וכן שאר כלי שטף כמו שיראה למבין מאלו הפסוקים הנזכרים בסיפרי: 
+
+
+Mishnah 5
+
+ידוע שהזב אב הטומאה והאדם אשר יגע בו הוא ראשון לטומאה אבל הוא בשעת מגעו מטמא בגדים לפי מה שהתבאר בפ' אחרון מזבין והוא אמרו יתברך (ויקרא ט״ו:ז׳) והנוגע בבשר הזב יכבס בגדיו ירצה בזה שהוא מטמא בגדים בשעת מגעו כמו שהתבאר בפ"א מכלים אולם כלים הנוגעים בזב הנה הוא ראשון ולא יטמא בגדים אלא כל ולד הטומאות אינו מטמא כלים כמו שביארנו בפתיחה אולם כלים הנושאים את הזב הנה הן אב הטומאה לפי שהן משכב או מושב וכולן מטמאין אדם כמו שביארנו בפתיחה ולשון התורה (שם) וכל הנוגע בכל אשר יהיה תחתיו יטמא עד הערב אולם אדם הנושא את הזב הנה הוא לא יטמא אדם בשום פנים לפי שהוא ולד הטומאה כמו שהשרשנו בראש זה הסדר ואפילו בשעת נשיאתו קודם שיפרוש ממטמאיו אינו מטמא לא אדם ולא כלי חרס ואמנם שאר כלים יטמא והנה נבאר זה בסוף זבים: 
+
+
+Mishnah 6
+
+אמר יתברך (במדבר יט) הנוגע במת בנפש האדם אשר ימות הנה ביאר בזה הפסוק שהוא לא יטמא עד שימות ואם היה <small>[אולי צ"ל בענייננו. ור"ל מגוייד או גוסס]</small> בענינו לא יטמא בו בחיותו וכאשר היה המת אשר טומאתו חמורה לא יטמא עד שימות כל שכן הנבלה והשרץ: 
+<b>ומגוייד.</b> חתוך או נדקר. וגוסס הוא אשר הוא בפרק המות: 
+<b>זוקק ליבום.</b> אם היה מת האדם ועזב אח בזה הענין הנה אשת המת זקוקה ליבם ויחייב עליה כל דיני זקוקה ליבם וכן אם עזב ולד בזה הענין הנה אשת המת פטורה מן היבום ומן החליצה והאשה ישראלית אשר לה ולד מכהן והיה הולד על זה הענין הנה אוכלת בתרומה בשבילו עד שימות וכן הכהנת אשר לה ולד מישראל והוא בזה הענין הנה אין ראוי לה לאכול בתרומה עד שימות: 
+וביאור הותזו ראשיהן נבדלו ראשיהן: 
+<b>מפרכסין.</b> מתנועעים והתנועה אשר ינועו האברים אחר המות יקרא פרכוס: 
+<b>הלטאה.</b> הוא שם השרץ וזה הבעל חי יתנועע זנבו מאד מאד אחר חתוכו ואמנם יקרה זה לקצת מיני בעלי חיים כאשר לא יהיה הכח המתנועע מתפשט בכלל האיברים משורש והתחלה אחת אבל תהיה מתפרדת בכל הגוף: 
+
+Mishnah 7
+
+אמר שזה השיעור לא ירצה באבר האחד בכללו כי יטמא ואפילו פחות מכשיעור כשיהיה אבר שלם הנה הוא יטמא וזהו אמת ודעהו: 
+
+
+Mishnah 8
+
+בעבור שקדם לנו הדין שהאבר יטמא ואפילו בפחות מכשיעור הנה ראוי שיודיענו אלו האברים מה הם. פיסת היד ופיסת הרגל מפרק היד ומפרק הרגל וכאשר היה ברגל שלשים פרקים הנה בכל אצבע ו' פרקים וקורסל העקוב תרגום כרעים קרסולים: 
+<b>ושוק וארכובה וירך.</b> ידועים: 
+<b>וקטלית.</b> הוא כף הירך ומה שידבקו בו למעלה: <b>צלעות.</b> הצדדין: 
+<b>ואסרו שנים בקנה.</b> בקנה הזרוע: 
+<b>ומרפק.</b> הוא הקובדו: 
+<b>וחוליות השדרה.</b> הן חוליות הגב ושם הבנין בכללו השדרה: 
+ומפתח הלב הוא החזה לפי שבתנועת החזה ינשב הריאה על הלב והנה הוא לו כמו מפתח שיפתח דרך יכנס ממנו האויר ויצא העשן. ונקבים הן הן כלי ההולדה והאמה. ומה שיתחייב שתבינהו שהמת בעצמו יטמא במגע ובמשא ובאהל אולם טומאת מגע ואהל הנה הוא בפסוק כמו שאמר (במדבר י״ט:י״ד) הנוגע במת ואמר (שם) כל הבא אל האהל יטמא וטומאת משא הוציא אותם הקבלה מטומאת נבלה אשר היא טומאה קלה והיא מטמאה במשא כמו שבא הכתוב (ויקרא י״א:מ׳) והנושא את נבלתה וכ"ש המת שמטמא במשא וכמו שהנבלה אשר מגעה בטומאת ערב משאה בטומאת ערב כן המת אשר מגעו טומאת ז' משאו ג"כ טומאת ז' וזה מבואר בספרי ואמר יתברך (במדבר י״ט:ט״ז) בחלל חרב או במת ואין ספק שחלל חרב הוא <small>[בד"י הגי' הוא המת]</small> כמת ובא הקבלה (נזיר דף נג:) שענין זה שמה שהבדילתו הסייף הוא כמו המת וזהו אבר מן החי וכן אבר מן המת כמו שהתבאר והוא אמרם לעשות את הפורש ממנו כמוהו. ואם היה אשר הובדל מן המת או מן החי אבר עליו מהבשר והעצמות והגידים מה שאפשר שיחיה כלל הבשר ויבריא אם היה מחובר באדם והוא חי הנה האבר אשר הוא באותו ענין יטמא כמו שיטמא המת בכללו וזה מאמר השם (שם) או בעצם אדם ייחס העצם לאדם עד שיהיה בו עצם ובשר כמו כלל גשם האדם ואז יהיה דינו כדין המת בכללו אולם אם לא יהיה עליו בשר או היה עצם כשעורה ואפי' לא יהיה מן הפרקים המנויים הנה הוא יטמא במגע לאמרו ית' צ"ל ועל. וכל הנוגע בעצם <small>[גי' יעב"ץ או בעצם]</small> (או עצם) וכן ג"כ יטמא במשא על הפנים אשר זכרנו מנבלה ולא יטמא באהל לפי שטומאת אהל אמנם באה באדם לבד כמו שאמר (שם) אדם כי ימות באהל או באבר מן האדם דומה לאדם לאמרו בעצם אדם אמרו מה המת בשר ועצמות וגידים אף אבר מן החי כברייתו בשר וגידים ועצמות ואמרו (שם) ג"כ שני עצמות נאמרו בענין או בעצם אדם זה אבר מן החי צ"ל ועל. וכל הנוגע בעצם זה עצם כשעורה ושמור אלו השרשים כלם ולא תבקש ממני לכופלם בעתיד: 
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כבר הודעתיך הרבה פעמים כי שיעורין הלכה למשה מסיני: 
+
+ונצל הוא הבשר שנמוח ונעשה ליחה סרוחה כאשר התחיל הבשר להתעפש: 
+
+ותרווד הוא הכף וכבר ביארנו בי"ז מכלים שהוא מלא חפני: 
+
+ורקב הוא העפר אשר ישאר מגוף המת כאשר יכלה לחותו יתרקבו העצמות והוא דומה לעפר ומתנאיו ואז יטמא בזה השיעור שיהיה המת נקבר ערום בלי בגד בתיבת אבן קשה או שיש והדומה להם והושם עליו כסוי שיש עד שלא יתערב בו דבר מהעפר ולא מן העצים ולא מן הבגדים וכן אמרו נקבר בכסותו או בארון של עץ ע"ג עפר אין לו רקב וכן אם נקבר המת והיה חסר ממנו אבר מאיבריו אמרו מת שחסר אין לו רקב וכבר ביארנו זה בנזירות (פ"ז מ"ב) והשדרה תטמא ואע"פ שאין עליה בשר כלום וכן הגולגולת אע"פ שאין עליה בשר הנה כל אחד מהן יטמא באהל להיות בשני אלו נראית תמונת אדם והוא מושג באמרו עצם אדם: 
+
+ורובע הוא רובע הקב: 
+
+ורוב הבנין גודל הגוף: 
+
+ורוב המנין רוב מנין האיברים והם קכ"ה פרקים ואלו העצמות ג"כ אין עליהן בשר בשום פנים הנה אלו שלשה שיעורים בעצמות הערומין מן הבשר אחד מהן שיהיו אלו העצמות בו עם האדם אשר הוא עצמו ויהיה מרובע ומעלה והב' שיהיה בו רוב המנין והוא קכ"ה פרקים ויהיה בו מרובע ולמעלה והג' שיהיו הקכ"ה אברים ולמעלה יהיה בהן רוב בנין ויתקבצו בו שני הענינים יחד רוב בנין ורוב מנין הנה אלו העצמות נטמאו באהל ואם לאו לא ואפשר זה בנפל וכבר ביארנו ששרש זה כולו אמר' יתברך (במדבר יט) בעצם אדם ואלו השיעורין הג' יראו בכל אחד מהן שהוא עצם אדם [ואם אין] זה בו טהור: 
+
+
+Mishnah 2
+
+אמר יתברך (שם) כל הנוגע במת בנפש האדם ונפש האדם הוא הדם כאומרו כי הדם הוא הנפש ועם היות אלו השיעורים ג"כ הם מן השיעורים שהם הלכה למשה מסיני ושמו זה כמו טעם אמרו שהמעט שיהיה באדם מדם בתחלת ברייתו רביעית ובגמרא אמרו (שבת דף ל:) רביעית דם נתתי לכם על עסקי דם הזהרתי אתכם ור' עקיבא אמר שאע"פ שבא משני מתים והוציא זה מאמרו ועל כל נפשות מת שתי נפשות ושיעור אחד (סנהדרין דף ד.) שלא אמר נפשות מתים: 
+
+ודם תבוסה הוא דם ההכאה והערבוב אשר יגיר מההרוג בין החיים והמות כמו שיתבאר בפרק אשר אחר זה נגזר מאמרו מתבוססת בדמיך (יחזקאל טז.) ורבי עקיבא יעמיד דם הקטן לפי עצמו ואמר כי כמו שיטמא רוב בנינו ורוב מניינו ואפילו לא יהיה בו השיעור המוגבל לעצמות ג"כ כלל דמו יטמא ואפילו לא יהיה בו שיעור הדם והוא רביעית: 
+
+<b>ורמה.</b> הוא התולעת המתילד בבשר המת כאשר יתחיל להתעפש וירום תולעים: 
+
+<b>ואפר שרופין.</b> האפר אשר ישרפו מהאדם כאשר לא התערב בו מאפר העצים וחכמים שמו זה האפר במדרגת הגוף כי כאשר נשרף יצא מדין המתים: 
+
+ועפר קברות הנזכר בכאן הנמצא בקבר עפר בו לחות המת ודמו נראית ואינו יודע אם הוא הרקב הנזכר שהוא מטמא באהל שהוא עפר שנתערב בו הליחה והדם והוא אמרם בתוספתא מלא תרווד רקב ועוד תבוסה שנמצאת בקבר ואין ידוע מה טיבה זו עפר קברות: 
+
+ואמרו <b>אינו חבור לטומאה.</b> ענינו כי כאשר יולש זה הרקב לא יהיה כולו מתדבק להיות גשם אחד עד שיהיה מטמא מי שנגע בקצה זאת הלישה אבל מי שנגע בזאת העיסה טהור לפי שחלקיו נבדלין קצתן מקצתן והלישה לא יועילהו ולא ישימהו גוף אחד וזהו כמו שאמר בש"ס (שבת דף יח.) אפר לאו בר גיבול הוא ולזה לא יחשב עירובו לישה ובכאן יתבאר לך שמלא תרווד רקב לא יטמא במגע האדם לעולם לפי שאי אפשר לו ליגע בכולו לפי שחלקיו מפורדים אי אפשר חבורם ואמנם יטמא במשא ובאהל לבד וכן התבאר בש"ס (בנזירות) [חולין] (דף קכו:) ואין הלכה לא כר"ע ולא כר"א ולא כר"ש: 
+
+
+Mishnah 3
+
+כבר בארנו שעצם כשעורה מטמא במגע ובמשא ואינו מטמא באהל ונתנו טעם בזה וכן כל עצם שאין עליו דמיון אנושי בזאת הסבה בעצמה: 
+<b>וארץ העמים.</b> כל הארצות חוץ מא"י שהם להתרשלותם עם המתים וקוברין אותן בכל מקום <small>[צ"ל שפטנו]</small> שפשטו על ארצותם בזאת הטומאה וזה בגזירה מדרבנן לפי מה שבארנו בפתיחה לפי שאנו נאמר שיהיה בכל חלק מעפרה עצם כשעורה: 
+ובית הפרס הנזכר בכאן הוא המקום היה בו קבר ונחרש ונשברו עצמות ונתפזרו במקום ההוא ונאמר ג"כ שכבר יהיה בכל חלק ממנו עצם כשעורה ויקרא בית הפרס בעבור שנידש ונתפשטו העצמות על כל הארץ ההוא ורוב בלשון חכמים פורשים שענינו התפשטות: 
+ומקדח הוא המקבת: 
+<b>קטן של רופאין.</b> הוא מקבת קטנה יפתחו בה הנגעים והמורסות: 
+<b>וגדול.</b> של לשכה כבר התבאר בכלים (פי"ז מי"ב) ששיעור הנקב אשר ינקוב הוא כפונדיון: 
+<b>וכדי שינטל מן החי וימות.</b> כבר התבאר בש"ס (בכורות דף לז:) שהוא כסלע וכבר בארנו שיעור הסלע והפונדיון בריש קדושין (דף יב:) ומחלוקת ר"מ וחכמים אמנם הוא לדעת ב"ש הנדחה: 
+
+Mishnah 4
+
+<b>גולל.</b> הוא הכסוי אשר יכסו בו המתים יהיה מאבן או מעץ אי מזולת זה: 
+ודופק הוא צדדי הקברות אשר עליהן יהיה הכסוי יהיה גם כן מעץ או מאבן או זולתו: 
+<b>ודופק דופקים.</b> הוא שיסמכו עליהם אלו הצדדין והם כמו יסודות הקיר הנבנית בארץ והם בהתיחסם אל הכסוי יקרא ג"כ דופק דופקים ואולם היות הגולל והדופק מטמאים במגע הנה זה לשון התורה (במדבר יט) <small>[צ"ל ועל הנוגע]</small> וכל נוגע בעצם או בחלל או במת או בקבר ושם דין הקבר כדין המת כמו שהמת עצמו מטמא במגע ובאהל כן הקבר בכללו עליונו והקפו מטמא במגע ובאהל ולא יטמא במשא לפי שטומאת משא במת עצמו אמנם הוא מק"ו [מנבלה] כמו שביארנו [בס"פ שלמעלה מזה] הנה תכלית כל מה שבארנו הקבר יש בו מהטומאה מה שהוא במת עצמו והועתק אליו זה הדין לסבת ההיקש ור"א יעתיק אליו כל דיני טומאת מת. ור' יהושע יאמר כי צדדי הקבר בלתי מדובקי בארץ הנראית אבל יהיו תחת הצדדין עפר קברו' הנה זה הקבר יטמא במשא ויקראו צדדי הקבר דופקים להיותן דוחקים המת לשון (בראשית לג) ודפקום יום אחד ויקרא כסוי הקבר גולל להיותו אצלו מאבן מתגלגלת על פי הקבר מאמרו אבן גלל ענינו מתגלגלת: 
+
+Mishnah 5
+
+זה כלו מבואר והתנו באבר מן החי שיחסר עצמו לא אמר ג"כ שחסר בשרו לפי שאם חסר בשרו ונשאר עליו כדי לעלות ארוכה הוא מטמא לפי מה שקדם בזה הפרק אולם אם נחסרו קצת העצמות מזה האבר ואע"פ שנשאר בשרו בכללו ובזה הבשר יותר מכזית הנה הוא לא יטמא מין ממיני הטומאה ואפילו הנשאר מן עצם האבר <small>[אולי צ"ל יש בו כשעורה אין לדמהו לעצם כו']</small> לדמותו עצם כשעורה מן המת וזהו ההפרש בין אבר מן החי ובין אבר מן המת לפי שאבר מן המת כזית בשר הפורש ממנו טמא ועצם כשעורה הפורש ממנו טמא לפי מה שהשרשנו בששי מעדיות וכבר ביארנוהו שם על התכלית: 
+
+Mishnah 6
+
+מבואר הוא שאלו השעורין משני מתים כמו שיהיו קצת חוליות משדרה אחת וקצת חוליות משדרה אחרת ויושלמו בהן כל חוליות השדרה וכן אבר מן המת ואבר מן החי יהיה קצתו מאבר איש אחד וישלם זה מאבר איש אחר וממה שראוי שתדעהו ותתעורר עליו שמאמר החכמים באבר מב' מתים טהור בתנאי שלא יהיה בו עצם כשעורה ולא כזית בשר לפי שכבר קדם לך שהאברים אין להן שיעור אולם כאשר היה כזית בשר מן המת או עצם כשעורה ממנו הנה הוא טמא בלא ספק ואע"פ שזה קצת האבר וכבר בארנו שראיית ר' עקיבא בדם מאמרו נפשות מת (סנהדרין דף ד.) ולמוד ממנו שאר השעורין שהוא כאשר הושלם ואפילו מב' מתים הנה הוא יטמא טומאתו ואין הלכה כר' עקיבא: 
+
+
+Mishnah 7
+
+<b>ניטל חצאים.</b> הוא שיחתוך מהאדם קצת זה האבר ונבדל ממנו עוד נחתך הנשאר מזה האבר ג"כ יהיה האבר כלו נבדל הנה הוא לא יטמא לדברי הכל ואין הלכה לא כרבי יוחנן בן נורי ולא כרבי שמעון ולא כרבי יוסי: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+בעבור שקדם מאמר רבי דוסא שלא יתחברו אצלו החלקים הנבדלים להשלים בהן שיעור לטמא בטומאת אהל התחייב דרך משל שילמדך בו שזהו סברתו גם כן בכל מיני הטומאות ר"ל טומאת מגע וטומאת משא במת ונבלה ודע שהאדם החי כאשר האהיל על המת כבר נטמא כמו שהתבאר בזאת המסכתא ובזאת המשנה בתחלת הענין וזה שאמר שאם נגע בכחצי זית ומאהיל על כחצי זית או נגע בכחצי זית וכחצי זית מאהיל עליו או יהיה עמו באהל כמו שיהיה האדם וחצי זית תחת האהל ויוציא אבר מאיבריו חוץ מן האהל ונגע בחצי זית הנה זה הוא טמא אצל חכמי' ויורה זה שנוגע ומאהיל הוא דבר אחד אצלם שאלו שני מינים משם אחד הוא. עוד אמר אחר זה אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו ועל כחצי זית טהור וזה יורה שנוגע ומאהיל אינו משם אחד וביאורו בש"ס זה והבדילו הדין בו וזה שנוגע ומאהיל שני שמות כמו שאמר אבל הנוגע בכחצי זית ודבר אחר מאהיל עליו ועל כחצי זית טהור אמנם אמרו תחלה ובמת נוגע בכחצי זית ומאהיל על כחצי זית שהוא טמא וזה בתנאי זכרנו שם והוא שיהיה טמון על גבו חצי זית מן המת והטמנה שניה למעלה וביניהם פחות מגובה טפח וההטמנה העליונה מאהיל על זאת החצי זית עוד נגע חצי זית אחד מן המת וזהו ההפרש בין אבר מן החי ובין אבר מן המת בזאת ההטמנה העליונה שהוא יטמא לפי שיתחבר חצי זית שנגע בו לחצי זית שהאהיל עליו וכאילו נגע בו כזית מן המת ואמנם היה זה להיותו גבוה על זה החצי זית בפחות מטפח אשר הוא פחות משיעור האהל כמו שהתבאר לך וחשבנו ששני חצאי זיתים נגעו בו אולם אם היה בין שני אלו ההטמנות פותח טפח אשר הוא שיעור האהל לא יהיה טמא לפי שנוגע ומאהיל שני שמות וכן אמרו בש"ס (חולין דף קכה:) בטומאה רצוצה בין ב' מגדלין עסקינן ואין בהן פותח טפח וכן אם נגע ג"כ חצי זית בהטמנה השפלה ויהיה חצי זית אחר למעלה ממנו ר"ל תקועה בקרקעית המגדל העליון וביניהן פחות מטפח הנה הוא גם כן תטמא על אלו הפנים אשר זכרנו בהיותנו חושבים הכל נגיעה בקורבתה פחות מטפח לחצי זית אחד מהדבר אשר האהיל או הוא איהל עליו אולם מאהיל ונוגע הנה לא יצטרף אצל החכמים כמו שעשו דמיון ואמרו אבל הנוגע בכחצי זית וכו' וחלק רבי מאיר על תנא קמא ואמר שחכמים ג"כ יסברו שאהל ונגיעה מצטרפים ואין הלכה כרבי מאיר והבן מכל זה שנוגע בחצי זית ומאהיל על חצי זית טהור ואם היה בין הטומאה והדבר אשר האהיל עליו פחות מטפח הנה הוא כאילו נגעה בו ונחשבה נגיעה להתחברו עם זולתו לפי מה שקדם ביאורו אצל החכמים אולם ר' דוסא שאומר הנה הוא טהור ידמה אותו בדמיון נוגע ומאהיל ואצל החכמים כנוגע בשני חצאי זיתים בבת אחת והלכה כחכמים: 
+
+
+Mishnah 2
+
+כבר קדם בפ' השני שמלא תרווד רקב ורביעית דם מטמאין באהל ואופן בחינת הבגד לידע אם יצא ממנו רביעית דם ויטמא באהל אשר יהיה בו תחלה כמו שביארו בתוספתא וזה שירחצו הכסות בשיעור ידוע מהמים עוד נקח כזה השיעור ממים יחובר אליו רביעית דם הנה אם היה מראיהן אחד באדמימות או יהיה מה שהורחץ בו הבגד טמא יותר אדום הנה נדע שיצא ממנו רביעית דם ויהיה זה הבגד מטמא באהל ואין הלכה כר' שמעון: 
+
+
+Mishnah 3
+
+אמרו באויר ירצה בו בתוך הבית ואמרו והאהיל רמז אל הבית ר"ל כאשר האהיל הבית למקצתו הבית טהור וידוע כי כאשר אמרנו הבית טהור הכונה בו שלא יטמא מה שבתוכו מהאדם וכלים: 
+וקטפרס הוא מקום משופע אשר לא ינוח בו הדבר אבל יתגלגל וירד: 
+ואשבורן המקום אשר יהיה בו קרקע כאשר ירד בו דבר יעמוד וינוח: 
+<b>ושקרש.</b> נקפה: 
+ואסקופה היא כמו מצבה קטנה לפני הבתים בין המזוזו' ואמר שאם היתה האסקופה <small>[אולי צ"ל משופעת לפנים]</small> מיוחסת לפנים מהבית או לחוץ והיו [מזוזות] הבית מסודרות על זאת האסקופה ונשפך עליה רביעית דם הנה זה הבית טהור ואע"פ שהוא מאהיל על המקום אשר נשפך עליו רביעית דם כי גם שם לא ינוח לו והוא כמו שנבלע בתוך הבית אשר הבית טהור ואם היה באסקופה קרקעית ועמד הדם בו ולא היה יורד נראה דצ"ל או שנקפה. אבל נקפה הדם עליו אצל שפיכותו כל הבית טמא: 
+
+Mishnah 4
+
+<b>תחובים בידי אדם.</b> שיהי' זה הבשר תחבו אדם בעצם כמו שיקח חצי זית מבשר המת ונקב אותו בעצם ג"כ מן המת כמו שיתחב הבשר בשפוד אם לא שיהיה הבשר מתחבר בעצם חבור טבעי: 
+
+
+Mishnah 5
+
+כבר קדם בפ' השני דם תבוסה מטמא באהל. ושמינית חצי הרביעית וכבר ביארנו שיעור רביעית. ודע שהדם אשר יגיר מהאדם והוא כמו דם ההקזה והנגע והדומה לו הנה הוא טהור לדברי הכל והוא כמים. ואשר יגיר מן המת הוא כמו המת עצמו ובתנאי שיהיה רביעית כמו שהתבאר וכאשר הגיר קצת מרביעית והוא חי וקצתו והוא מת ולא נדע אם רוב הרביעית נגר אחר המות או לפניו או היה חצי בחיים וחצי אחר המות זהו דם תבוסה והוא יותר קל בדיני הטומאה מדם המת לפי מה שהתבאר <small>[צ"ל בפ"י דנדה דף עא]</small> בז' מנזירות: 
+<b>וניטל מזה ומזה רביעית.</b> ירצה בו שרביעית מאלו השני רביעיות המעורבות הוא אשר יטמא באהל ור' אלעזר בן יהודה אמר שזה שאמר ר' ישמעאל עם מה שאמר ר' עקיבא לא יטמא אחד מהן ואמנם הוא כמים ואמנם דם תבוסה אצלו מה שיגיע מהתלוי אצל תלייתו: 
+<b>ושותת.</b> הוא הדבר אשר נגר והוא הדם שהנפש יוצאה בו: 
+<b>ומנטף.</b> הוא הדם הנוטף טפה טפה כמו שיקרה אחר יציאת רוב הדם מהעורקים הנה הדם יוצא טפה אחר טפה ור' יהודה עיין עיון אחר ואמר שהדם הנגר הוא באדם חי אצל יציאתו ולזה לא יטמא והדם המנטף אמנם יצא כן אצל יציאתו ובעת המות והלכה כר"ע: 
+
+Mishnah 6
+
+השרש אצלנו אם היה המת בבית ולזה הבית שערים רבים מכל הצדדים והיה משקוף הבית יוצא על השערי' כמו המשקופו' היוצאין חוץ מהבתים הנה כל מי שישב חוץ מהבית תחת זה המשקוף היוצא מן הבית הנה הוא טמא מפני השער ואע"פ שהשער נעול ר"ל כל שערי הבית ואם היו כולן נעולו' הנה הבית מטמא כל סביביו ואם פתח פתח אחד מהן שיצא ממנו הנה הפתח לבד טמא וישאר הבית כולו מחוץ טהור ואפי' היושבים תחת המשקופים היוצאים מחוץ מכל הפתחים טהורים כאשר הפתחים נעולים וזהו ענין מציל על הפתחים ואם היה המת בכללו בבית הנה יצטרך שיהיה בפתח המציל על הפתחים ארבעה טפחים ואם מה שבבית הוא כזית מן המת יצטרך שיהיה בפתח המציל על הפתחים טפח וזה כולו אשר אמר על הפתחים אם היו אלו הפתחים כולן נעולים אולם אם היו פתוחים אע"פ שהוא יחשוב על אחד מהן לבד שיצא ממנו המת הנה כל מי שישב תחת המשקוף המחובר בבית הוא טמא אע"פ שלא יהיה בזה הפתח הפתוח זולת טפח על טפח וזהו ענין אמרו אבל להוציא את הטומאה בפותח טפח: 
+
+ואמר גדול מכזית כמת ר"ל שיצטרך פתח מד' ואז יציל על הפתחים וכן סברת רבי יוסי בשדרה וגולגולת ואינו הלכה: 
+
+
+Mishnah 7
+
+<b>ביב.</b> היא החפירה אשר יעשו ביסודות הבתים והדירות להגרת המים וילך תחת הארץ ויצא למקום אחר: 
+
+וקמור מכוסה וכבר בארנו זה בעירובין [בפ"ח]: 
+
+ואמר <b>יש בו פותח טפח.</b> ירצה בו בזאת החפירה אשר תקרא ביב ויציאתו הוא פתח זה הביב אשר יצאו ממנו המים הנגרים בו ויתבאר מזה כי כאשר היה בפתח הביב פותח טפח וביציאתו פותח טפח והיתה הטומאה בזה הביב הבית טהור לפי שהטומאה תצא דרך יציאת הביב אשר בו טפח ולא תכנס לבית וכן אם היתה הטומאה בבית הנה לא יטמא מה שבביב לפי שהטומאה לא תכנס מפתח הביב כאשר בו טפח וכבר השרשנו לך שטפח על טפח חוצץ בפני הטומאה ודרך טומאה לצאת ואין דרכה להכנס אולם אם היה בפתח הביב טפח ולא תהיה ביציאה טפח ותהיה טומאה בתוך הביב הנה היא תצא מפתח הביב לבית אם לא אפשר יציאתו מיציאת הביב לפי שאין בו טפח והטומאה לא תצא בפחות מטפח כמו שהשרשנו שם באמרו טפח על טפח מביא את הטומאה ואם היתה טומאה בבית הנה הדבר אשר בביב לא יטמא לפי שהטומאה לא תכנס לביב מקערורית הבית אחר שבמקום הטומאה יש בו טפח על טפח וכבר חצץ בפני הטומאה וחלק לה מקום אולם אם היה בפתח הביב אשר בקרקע הבית פחות מטפח על טפח הנה הוא כמו מקום קערורית בקרקע הבית אשר דינו ודין הבית שוה לפי שכל מה שבקרקעית הבית טמא אם לא יהיה בזה המקום טפח על טפח הנה הוא יטמא אמרו (במדבר י״ט:י״ד) וכל אשר באהל לעשות קרקעיתו של בית כמוהו עד התהום כמו שהתבאר: 
+
+ואמרו <b>טפח על טפח מרובע.</b> כדי שלא תטעה ותחשוב שפתח הוא במדידת טפח על טפח איך שתהיה תמונתו כמו אמרם בשיעור מקוה אמה על אמה ומה שדומה לזה ולזה התנה באמרו מרובע אולם אם היה פתח ברחבו דרך משל חצי טפח ובארכו שלשה טפחים או ארבעה הנה זה הפתח אינו מביא את הטומאה אף על פי שיש בשיעורו יותר מטפח על טפח וזהו ענין אמרו מרובע והבן זה: 
+
+ואמרו <b>אחד חור שחררוהו מים.</b> ר"ל כל בקיעה בו טפח על טפח הנה הוא אהל ומביא את הטומאה בין נעשה ע"י אדם או חררו אותו מים אי אחד מבעלי חיים או שנתבקעה הארץ מעצמה עד שהשאיר שם חפירה וזה מה שיתחדש תמיד: 
+
+<b>ומרבך של אבנים.</b> אבנים מסודרין קצתן על קצתן וכן תרגום ג"כ מורבכת תביאנה (ויקרא ו׳:י״ד) שהוא מענין הסדור: 
+
+<b>וסואר של קורו'.</b> (כמו) [פירוש] חבילות קורות ונקרא סואר של קורות. ואמר שכל טפח על טפח בזאת התכונה והדומה לה אהל הוא ואע"פ שלא יכוין בו לעשות אהל ור' יהודה אומר שלא נשים טפח על טפח אהל אא"כ עשאו אדם בכוונת אהל אולם אם היה נעשה על ידי אחד משאר בעלי חיים או עשאו אדם בבלתי כונה כמו שיקרה במרבך של אבנים וסואר של קורות הנה הוא אינו אהל אצל ר' יהודה אא"כ היה שיעורו מלא אגרוף וכן התבאר בש"ס ולזה הוא מודה בשקיפין ובסלעים אשר הם גדולי הסכוך והסככות היוצאות מן הבנין והדומה להן תרגום (ישעיה ב) ובסעיפי הסלעי' ובשקיפי (סלעיא) [כיפא] והוא מענין הנקיבה והוציאה מן הנשקפה וכן אמרו סלעים ירצו בו האבנים הבולטין היוצאי' מעצם הקורו' ואין הלכה כר"י: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+ענין אמרו עומד באויר שלא יהיה המגדל תחת אהל אבל מגולה לשמים והיו בו חדרים עוברים בעוביו בין שני לוחות האלו וא"ר יוסי מחצה למחצה עניני אם היתה טומאה בעוביו כלי שבתוך הבית אשר ימשך לחצי אשר בו הטומאה טמאים ואשר ימשך לחצי האחר טהורין וכן אם היתה טומאה בתוכו הנה חצי עוביו טמא ממה שימשך לתוכו: 
+
+עוד אמר כי כאשר היה זה המגדל בתוך הבית הנה הוא כמו בית בבית וכלים שבינו לבין הכותל לא יטמאו אם לא היה שם פותח טפח וכן בינו לבין הקורו'. ונוסחת התוספתא שאנו רואים את הקורות כאילו הן יורדות וסותמות. דבר אחר אין טומאה נכנסת לאהל ואין יוצאה ממנו אם לא בפותח טפח. ואמרו טומאה שם ר"ל בין הכותל ואחורי המגדל או בין גג הבית וגג המגדל או בין קרקעות המגדל ובין הארץ הנה הבית כלו טמא על אי זה פנים שיהיה לפי שהטומאה ההיא בתוך הבית ולא יציל האהל על הטומאה שתחתיו לפי שהשרש אצלינו אם היה אהל לתוך אהל והיתה הטומאה תחת אהל הפנימי הנה אהל החיצון טמא וכבר קדם לנו זכרון זה השרש בשמיני מכלים והוא מאמר התוספתא צ"פ ואהלים מצילין על הטהורים מלטמא ואין מצילין על הטמאים מלטמא ושמור זה השורש שהוא עיקר גדול ובעבור שאומר בכאן אם היתה הטומאה ואפילו תחת המגדל או אחוריו נטמא כל הבית ואין הלכה כר' יוסי: 
+
+
+Mishnah 2
+
+<b>תיבת המגדל.</b> הוא ארון ישימו אותן במגדל וזה צורתה  <img src="data:image/png;base64,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">. א"ר יוסי שאפי' היתה הטומאה בתוך זה הארון הנה הבית טהור ולא נאמר תצא טומאה דרך פתחו אשר בו טפח שכבר אפשר שתצא הטומאה מזאת התיבה מבלתי זה הפתח אשר בו טפח אשר תצא ממנו הטומאה וזה כשיוציאה חלקים חלקים מדרך יציאתה אשר אין בו טפח ולא תצא ממנו טומאה או ישרוף אותו תוך הארון ולעולם לא תצא טומאה מפתח זאת התיבה לבית ואין הלכה כר' יוסי:  
+
+Mishnah 3
+
+בעבור שאמר שאם היתה טומאה בתוך המגדל והוא על זה המצב הבית טהור אמר אם היתה הטומאה ג"כ בגלגל אשר בזאת המגדל הוא יקרא מוכני כמו שביארנו בי"ח מכלים והנה זה המוכני חוץ מאחורי המגדל בתוך הבית ג' אצבעות אשר תביא הטומאה וזה תחת קורות הבית הנה הבית טהור שזאת הטומאה אמנם תצא בטפח וזה ג' אצבעות לבד והתנה בזה ג' תנאים. אחד מהם שיהיה בגובה חלל המוכני טפח לפי שאנחנו לא נצטרך פותח טפח ליציאת הטומאה אא"כ היה בתוך חלל טפח אמנם אם היה בפחות מחלל טפח הנה אינה במקום תצטרך ליציאה ממנו אבל הרי זו יוצאה ומונחת ושמור זה שכבר הרחבנו בביאורו. והתנאי הב' שיהיה זה המוכני אי אפשר יציאתו מאחר המגדל בכללו עד שיהיה נטמא מאחוריו אבל יהיה לו בעיקר עשייתו מה שעקרו מהיציאה אלא פחות מטפח כמו שביארנו. והתנאי הג' שיהיה המגדל בא במדה ר"ל שיחזיק מ' סאה בלח שהם כוריים ביבש כמו שביארנו בי"ח מכלים ולזה יהיה חוצץ בפני הטומאה זה המוכני הנדבק בו כמו שנזכר אולם כאשר היה פחות מזה הנה הוא יטמא כשאר הכלים המקבלים טומאה וכאשר היתה טומאה בתוך הבית טמא וכן כל מה שנזכר מגדל בזה הענין מזו המסכת אין הדיבור אלא באהל מגדל הבא במדה ואע"פ שכל מה שביארט הוא מבואר עשינו צורה זו <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAN0AAAExAQAAAADQTpr6AAAACXBIWXMAAA7EAAAOxAGVKw4bAAAJwUlEQVRoge3Zy2/cxhkA8I9LdbkFFuIGBYp1sdWs7SK+rtrLGt2KChI0F6O59qgih15XNwcQQsoStDZq2O4tQAP72GP9BwQIJRnaQx/KH9AHFQH1JYipukBomOb0m/fwpUOBoJcSlrHUTzPzzTec4ZAL1D7elM4olM7ybwnT8LftOF+P2nFyGa5N7odtSNdu/6kdH+/8tR0/zdsxH+W/bA0om8aDdvwo/l47vjoKWpHS5/QSpP/Hbw9fXoZnl2F8GULYjgUE7ZiB344peDbGgY0Aro0RsSwHABsXViNY64oVLqJdawJdK9xKtQA+EButarFJYoWLaMWeIe47Fj45NRgBBHdspAZZR4I9Ey7QxISOtUJ4GAUGYxNdCgP849g3+NAgNum8TBPPwifqc4G1uhfZ3DV4pGth8XhJNgWDsa4lZRjvjHS4iLpkguhHs1WdQMyQjhzjwext+DqhQO/raNEGG0A83ZDVFZYC2AF/L3UNfq7jGQPcBm8vA426+ZhhBt5hrsJF9HUKxuCk4J4V6u+BfuLrJhET/KfHH6v/h+7lGNwYIA1VuOZCjGDCEpTC7SBxKsibxMsLAw5SGZFG3ktYxZ8ZyeTlCWq2phxH+LPm5zJcnduE45SV9grZPexnYJVk6HnqcgXq+RbOGe7R2JF4oBGHjFXecQz2q4iTUPYFaI9YKA4q+4Koo30EjsCwUEh1Px+pkoEcKuxnaEWrUPRF9zOzkNDYFdgVmJcwAYG+o1E16mM9oYi2jg/xLLCRt6l76kv8oRlPJ7YjZvjKHuwqypmdN2J0GcrljaGbbVYwqyfBatOvIp+oAvcWGlfym0mn3OaLxmqJHZDp5wb9jIrFvYbf/07Bzur4Afuw/Bf7GItql6afH7zG6bnkFUhMTFduseSXUM5UjQs+2BKPT0t4tmC3HYXPTZu38Nq44PcZFW1scnuLMiTUlLSGzMJEZsivVMt+/YVK30MLi4Dh80IPmdWVMOd4rjGqIE7m8yJIavheWEwR35w/nsmSX79vxtPhmJ0/VuMpj684PphiEtIP1yooroQHE1ZyK4BxCdkg+snBVcR8HKRbNQS44yLiilBBUW3sYj8LCLMyshvZppN4LAmImzX8eZD6DCOabtaqNZhteVXsBpnP0neIJZuQKKxVKxBXIZq14AOO9X52ycWT3QcQRGElCbj2bSKy20PQryKm750uOd/n2JDbq11y8h6bgz8g6ZZfaXPSJftjhj9uwEGX9PB+5uTXcUhLiLntddcGw4slyX+1qGO/uzHuI2bxot7PfmcGK9tLkkbLrNZmtzuDzjoivFvHTmcKnbeW5AycJpyA4yz9BMZ1xLsYwO7SP4JBPSCn02ELBjmCYUPJLv68syTPoH+7Ycj6eFdfkn3oT+uXZqfHq70L3Wm9ZGcIgF0Z4IcGHDBcG4DbhDhgg+Ua9rZXx2sC8f+79a5cm7BoR1t436oNGXSxzavLYYyzrd6V7pAl4UoEzrM6vo1JOFwOEfcbcAV6906Gm+Den9fx2sC59xdEr9+A18G5corbnhsjiRkxAa1HLuIYfqEw9QxO4+5Nlr7V2Vz0M5GbR5a+6Wb35gITP5rJJJztWbjV/2hBejDckV05PzbVjqCXMZwqfG0hTofsxN+HiUJiXQlrw8HFCV5gc3WBuVZuSW8d16EvYasBOyS6esGu+DN53RamWlwTog+x2jM4xiWXl/QMdkiyxGrT3b1sHlRyy1aTBS5S6fFCYe5biAvjAcne9xRmnhUQrmALkv3aV22me2U8IPkaUeg8r6BfjDSC3U9+uypGgcLIsZGX7GnUu2uWPo7sBjCWAbkmt75YxnGNL9+RROJT7wwRF+NJKx7SfFJNH0O3HX2G7L5SQRFt4lyGb50tWFca0CPxALGoYcHxaMgxaMSTKSLuX1WGSvjsZwIb2/yKIGZA8nkD5hzHJGvEADOEN5VGLDgmTdglRSgwHzcgRSTpGcnHYRXfJpQivjqj+VYbvkGc19ATSP9b9BEjKGPEbh0hx5c15LuakFdL6xgJ5JvCRVJDLw3pocCMVtv0MoUR1BGrPeRPeBbi3MbndhUQw1hjAfpQJZPBaQ2HCvOpV0X2FHa4EOhW0bsMrzMU1U6cKt6wkOWvoSRLQj5nG1yOrkJCZYYQicJI4DU2ngIn7AmUo5PYyHI1mrA3QQxzuC2rBfFggceEPUGIgNYEujY6Cn2D7gH/OGdvtQR6sUa6cL7w+TYwlOgkE45snPQzua+SkA95bjXy1zYSNzdEtX+mT6keP4VAIigfP7LQS0p0g/1Wo6Me0PtbsPsND8mg6FfpkJjDysrc/Pb0pahDlXRgyn+/ZbWrEHcd6+X3Aha6DO14nV1K78s2nQgmsZbnv/sbXiIaYQzrEs0ruwcKQaD/jdWVAwuXlW5auNKKBfRgfdGKnXbMMUPb7QgNJfc19i6pFvrtiLmVbZ6efnxTopUhiccn3YHfjh31LlWho/H8yFWvfu2uyG3auXu3jioJr1/fO78EfyPxpAn3bNyl+WAM23LIXv70jmshbpdGKxrvuI88g0UvzImpdsV76pmAcH+T48Q2mFtIZ0GO06hlPD8LCsjbkL0vCxqQ5Za9Zov8uKXkWoDxp63XEN3bzbYfNlXLXsy5yU4Jn7JZsyoDclPcKNKvaezczHtqsnUZrmLJzLuorjWi5OeUOhnUcMwXDLwEcC3ZLqH7B7GaFMDvq+a1W8DqwiPnGLK3s3wQf6/jffH3GVve8lmI97wd/T78U123JzbcKYSIn3y3HJRsMxUvzUpHCjLx+FQSVwQ3cAwx8fSJXL74G1HCX48S+kLfszO2wn8cyLMoSMTjgX5cMeuT2qPzgPj5hllwC0fiP2fiXL9UZScuTmiGXwrEE/MFBKa14HfeRCzDWE0aaPSzkKN8yZv6FuZ+EkQiIIUZMRgTjvINd0Jopr9GyPzEF+hIPLaQJITFDsUVfh4HrppBNoowksCx0E8DgRu8e8lGGUOBszrm/mvKA8onYa1a9tgkcNyMwJOwLQOyomWf1K5GoJUEkfilxtRGyoYMx0kjYf/UgQuXlxjMJGbs/W2Iz0Gr8oYu+s2azUkirs1QbyLYBnHkse8YIl/eYdnWgEhklyzOKLw8rRfAoS7JvnJI2LWrzaEa5fz8iZkXHrVKsgn9bx6JOPwyXmPzWjcaVEqyv/8j/+yC2hTS+uwEvhsp49iYU0PrcKvY5/+vqp6UcS5i4mekiokokzRiLDCT3ZQofitXU4fnIayg7oTspsTyPon9rWOw/I1EmBGxvRFYlDBQ15laaNSBfTdfTkqMZm76rntBy4fE05A2HNV94v8c/wNl8IaDFNVzRQAAAABJRU5ErkJggg==">  להוסיף ביאורו:  
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כבר ביארנו שעין התנור הוא הנקב אשר בשפלות מהארץ אשר ישליכו ממנו האש ומוציאין ממנו האפר: וקמורה מקובבת והוא שיהי' התנור כלו תוך הבית והנקב הקמור בולט חוץ לבית עוד האהילו נושאי המת במת על זה הקבוב ואמרו ב"ש כבר נדבק האהל בזאת הקבוב ונכנסה הטומא' לבית מעליוני התנור כמו אם הית' טומאה תחת זה הקבוב ובה"א שהתנור לבד הוא אשר יטמא כי האהיל המת על מקצתו ור"ע אומר שהתנור טהור שאין האהל על עצם התנור אבל על הקבוב היוצא ממנו ואין הל' כר"ע ודע כי כאשר תמצא האהילו עליו קוברי המת הנה הכונה בזה שתהיה הטומאה מאהלת על זה הדבר לפי שטומאת אהל תכלול ג' עניינים כמו שהתבאר בראש פ"ק מכלים והוא שיהיה הדבר אשר האהיל על הטומאה או האהילה הטומאה עליו ושמור זה ולא יצטרך לכופלו בזאת המסכת: 
+
+
+Mishnah 2
+
+כבר בארנו בפ"ח מכלים שכונס משקה הוא שתשים הכלי על המשקה ויכנס המשקה בתוכו מזה הנקב ולא יצטרך בכאן להיות נקב הקדרה טפח על טפח להיות הארובה עצמה בה טפח על טפח והקדרה לא יתחבר לה להיותה בכונס משקה והיתה הארובה פתוחה ולזה כאשר היתה טומאה בבית נטמאה עליה והוא ענין אמרם הכל טמא ור"ע סבר שהקדרה כבר סתמה הנקב ומנעה הטומאה מעבור שנקב הקדרה קטן ואין בו פותח טפח ופי הקדרה ממה שימשך משקוף העליה ולזה הקדרה טהורה שכלי חרס אינו מטמא מגבו כמו שהשרשנו ובית הלל אומרים שזאת הקדרה תטמא מזה הנקב ואין הלכה כר' עקיבא: 
+
+
+Mishnah 3
+
+<b>מצלת על הכל.</b> ר"ל כל מה שבעליה ההיא הוא טהור לפי שהקדרה השלימה חצצה בפני הטומאה וב"ש אומרים שכל מה שבעליה הוא כמו הדבר שיהיה בכלי המוקף צמיד פתיל ונתון באהל המת ותהיה זאת הקדרה וכל מה שבעליה בדמיון דברים אשר הם בכלי חרס מוקף צמיד פתיל ונתון באהל המת שהוא אינו מציל אלא על האוכלים ועל המשקין ועל כלי חרס ולזה אם יהיה בעליה ההיא אוכלין ומשקין וכלי חרס הנה הם טהורים ומה שהוא זולת זה הוא טמא לפי זאת סברת ב"ש בכלי חרס המוקף צמיד פתיל ונתון באהל המת שהוא אינו מציל אלא על אוכלים ומשקים ועל כלי חרס ובית הלל אומרים מציל על הכל ולזה אמר בכאן בקדרה שהיא מצלת על כל מה שבעליה וכבר חזרו בית הלל לדעת ב"ש בכלי חרס המוקף צמיד פתיל ולזה חזרו בכאן לענין כל מה שבעליה והיות זאת הקדרה תציל כל מה שבעליה בהיותה סותמת הנקב לבד ואע"פ שאין שם צמיד פתיל סביבה להיותה חוצצת בין אהל לאהל וזה השרש הוא מבואר בסיפרי באמרם כלים מצילין בצמיד פתיל באהל המת ואהלים בכיסוי ושמור זה השרש בכל מה שיבא לך בזה הפרק וזולתו וכבר בארנו טעם מחלוקת בית שמאי ובית הלל בזה הכלי חרס בהלכה האחרונה מהפרק הראשון מעדיות ובעשירי מכלים וביארנו כל זה השרש: 
+
+
+Mishnah 4
+
+זאת ההלכה דומה דרך משל לדין הקודם וזה שכבר קדם שכל מה שבעליה הוא כמו הדברים אשר הם בתוך צמיד פתיל באהל המת וכאשר היתה הקדרה אשר היא כלי חרס בזאת הארובה והיו בעליה כלי נחשת או כסף או הדומה לו מכלי מתכות ובזה הכלי משקין טהורין הנה המשקים טהורים לפי שהקדרה מצלת עליהם והלגין עצמו טמא לפי שהקדרה אינה מצלת עליו להיותה של חרס לפי מה שהשרשנו זה לפי דעת בית שמאי אולם לדעת ב"ה המשקים והלגים טהורים ואם נריק אלו המשקים מזה הכלי <small>[בדפו"י שהן בו]</small> (שאין בו) לכלי אחר מהכלים אשר היו בזאת העליה הנה המשקים יטמאו בהגעתן בכלי טמא לפי שכל הכלים אשר בעליה לבד כלי חרס יטמאו לפי השרש ולא נאמר שהכלי אשר היו בו בעצמו יטמאם לפי שאם היה כן אי אפשר שהצילו המשקים שכבר השרשנו שהוא מציל על האוכלים ועל המשקין וזה הדין בעצמו באשה שהיתה לשה בעריבה של עץ בתוך העליה שהקדרה בארובה שלה שהאשה והעריבה טמאין טומאת ז' שהקדרה של חרס אינה מצלת עליהן והבצק טהור מפני שהוא אוכל והקדרה מצלת על האוכלים כבר ביארו בתוספתא שהבצק טהור כ"ז שהיא עוסקת בבצק ולא נפרדת ממנו ועזבה אותו אולם אם תגביה שתי ידיה יחד מהבצק וחזרה ולשה הנה היא תטמא הבצק בהיותה נוגעת בו והיא טמאה וזה כולו לדעת ב"ש ואולם ב"ה אומרים שהאשה והעריבה והבצק טהורים: 
+
+Mishnah 5
+
+אמר שאם היה בזאת הארובה שבין בית לעליה כלי גללים או כלי אבנים וכלי אדמה הנה הם יצילו על כל מה שבעליה בין אדם בין כלים בין אוכלין ומשקין וכלי חרס לפי שאלו אינן מקבלין טומאה כלל כמו שהתבאר בעשירי מכלים ולזה תציל בצמיד פתיל על הכלים ואולם אמרנו בכלי חרס שהוא אינו מציל בצמיד פתיל אלא על האוכלים ועל המשקים ועל כלי חרס לבד מהיותו טמא ע"ג עם הארץ כמו שבארנו שם בי' מכלים ולזה נאמר בכאן כי כאשר היתה בזאת הארובה כלי שהוא טהור לקדש או לחטאת הנה מציל על כל מה שבעליה ואע"פ שהוא כלי חרס לפי שהסבה אשר בעבורה אמרנו שכלי חרס אינו מציל על הכל כבר הוסרה וביאר הסרת הסבה ואמר שהכל נאמנים על החטאת ר"ל על טהרת פרה אדומה שייחדו זה הכלי לחטאת הנה הוא אמרו בו שהוא טהור ואע"פ שהוא עם הארץ הוא נאמן וסמכו בזה לאמרו יתברך (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת למי נדה חטאת היא אמרו הכל נאמנים על שמירתה וכן אם היה זה הכלי חרס טהור לקדש הנה מעלת הקדש לא ימנע בזה שלא יהיה נאמן בו אפילו עם הארץ כמו שהתבאר בסוף חגיגה (דף כד:) באמרם הכל נאמנים על טהרת יין ושמן של קדש כל ימות השנה וכאשר אמרנו או כלי קדש או חטאת אפי' היה של חרס הנה הוא טהור אצל עם הארץ אמרנו שהוא הציל בזאת העליה לפי שהוא כלי טהור וזה מה שאמרנו כלי טמא אינו חוצץ ואמר בכאן מפני שכלי חרס טהורים שיעור זה על צד הביאור כן מפני מה מצילין על הכל מפני שהכלים של אבן ושל אדמה ושל גללים טהורי' וכן כלי חרס טהורי' לקדש ולחטאת בחזקת טהורים ואפי' מעם הארץ. עוד חזר לדין אחר ואמר ומצילין עם דפנות אהלים ר"ל שכמו שיצילו הכלים בעליוני האהל בכסוי לבד כמו שביאר במשנה בארובה שבין בית לעליה כן ג"כ יצילו הכלים כאשר היו פיות אלו הכלי' מכוסי' בדפנות אהלי' ולקח המשל בזה ואמר: 
+
+
+Mishnah 6
+
+כבר ביארנו פעמי' שבור בחפירה ודות בבנין ואין הבדל בין הדות והכוורת השלימה כי כאשר תניח כוורת שלימה בשטח הבית הנה הוא כמו סהר בנוי וידוע ומבואר שהמאמר אמנם הוא בכורת המקבל מ' סאה בלח שהיא טהורה ואינה מקבלת טומאה כמו שהתבאר בט"ו (מ"א) מכלים: 
+וחלק הוא בסיס שאין לו דפנות: 
+וסרידה שאין לה גפיים הוא נסר בלתי אוגניים כמו שהתבאר בכלים (פ"ח מ"ג): 
+וכפישה הוא כלי אשר לו שפה נצבת על השטח שהוא אמר בזאת המשנה שאם היה זה הסהר החפור בבית אשה בו הטומאה לו צדדין גבוהים על שטח הבית כמו שבונים סביב הבארות זר וכפו ע"ז הזר כלי לו צדדין הנה הוא יציל על כל מה שבסהר החפור או הבנוי כאשר לו צדדין גבוהים על הארץ ומבואר הוא שזה הכלי אשר כפו אותו שהוא יציל על מה שתחתיו אמנם יהי' כלי טהור מכלי גללים ואבני' ואדמה לפי מה שהשרשנו בעשירי מכלים וכמו שזכרנו בזה הפ' ואם לא יהיה לסהר החפור צדדין גבוהים אצל חפירה בארץ לבד וכפו על פי זאת החפירה כלי לו אוגנים הנה כל מה שבזה הסהר טמא ולא יציל זה הכלי באהל המת מה שיהיה תחתיו והוא אמרו אם היתה באר חלקה. וכוורת פתוחה ר"ל שלא תהיה פקוקה וכפישה נתונה עליו טמא ואם כסה זה הסהר אשר אין לו אוגן גבוה על הארץ או הכוורת החלולה בכסוי פשוט אין לו צד הנה יציל על כל מה שבתוכו כאשר לא יכסהו בכלי ואין כלי מציל והוא אמרו אם היה נסר חלק וכו' לפי שהנסר אינו כלי והראה סבות זה ואומר שאין הכלים מצילין וכו' ר"ל שהכלי אשר הוא כלי בהיותו בעל דופן לא יציל אלא אם דבק לדופן אהל כמו אוגן הסהר או הבור או <small>[צ"ל הגת]</small> הגב אולם אם לא יהיה לאהל דופן גבוה לא יציל הכלי בסמיכתו לזה ואמרו חצי טפח מיכן וחצי טפח מיכן הוא שוהא בגובה אוגן הסהר על הסהר ועל הארץ חצי טפח וגובה שפת הכלי אשר כפו עליו חצי טפח הנה לא יציל ואמרו שיהיה לה טפח מורה שאם היה בגובה דופן הכלי טפח יציל כאשר (אמר) כפו אותו על פי הבור ואע"פ שלא יהיה לבור אוגן גבוה ויהיה אמרו שהכפישה לא תציל באשר הושמה ע"פ הבאר חלקה בתנאי שלא יהיה בגובה דופן כפישה טפח וכן בארו בתוספתא (פ"ו) ואמרו כשם שהכלים מצילין על אהלים שיש להן דפנות כן מצילין על אהלים שאין להן דפנות בד"א בכלי שיש בו טפח אבל בכלי שאין בו טפח אינו מציל ונדע מזה כי כאשר היה צד הכלי טפח הנה הוא יציל עכ"פ וכאשר היה בגובה צד הבית ג"כ טפח הנה הוא יציל על כל מה שבנסר חוץ מכפית הכלי ואם לא היה בגבהו טפח ר"ל בגובה צדדיו אם כסהו בנסר ומה שדומה לו הציל ואם כסהו בכלי לא הציל אלא אם היה בו גובה טפח ר"ל בשפת הכלי ולא יתנגד זה שאמרנו בעשירי מכלים היו כפויים על פיהן מצילין כל שתחתיהם לפי שזה יהיה בכלי שיש בו טפח ר"ל בגבהו לפי שהוא יהיה בדמיון אהל כמו שבארנו שם: 
+
+Mishnah 7
+
+<b>מבחוץ.</b> ר"ל חוץ לאהל ודמיון זה כשנעמיד יתדות בארץ בצד האהל וירכיב הכלי אשר לו צד בגובה טפח על אלו היתדות ויתדבק בשווי פיו עם צדדי הבית או האהל הנה היא תציל על כל מה שבתוכו ואפי' הית' טומאה תחתיה על זו הצורה  <img src="data:image/png;base64,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"> אולם אם התדבק פי זה הכלי עם שטח החצר או הגינה אשר הוא מגולה לשמים ואין הכותל אהל ולא יקיף בבית הנה זה הכלי לא יציל אבל יהיו הכלים אשר בו וכל מה שבתוכו כבר האהילו על הטומאה לפי שזה הכותל לא יעשה לחוץ בפני הטומאה כמו כותל הבית ואמנם נעשה בזאת הקדרה התלויה מהקורה כאשר התבאר בתוספתא שאם היתה קורה דבוקה ע"פ הקדרה הנה אין לחלוק שהיא מצלת על כל מה שבתוכה ואם היה בין פי הקדרה והקורה פותח טפח הנה אין מחלוקת ג"כ שכל מה שתחת הקדרה טמאה בעבור הטומא' אשר תחתי' והיות הקדרה תחת אהל לפי שהיא תחת הקור' ואם היה בין הקדרה והקירה פחות מטפח הנה בזה יאמר ר"ע שאין שם פותח טפח מצלת וחכמים אומרים שאם לא יתדבק עם הקורה אינה מצלת והלכה כחכמים:  
+
+Chapter 6
+
+
+
+Mishnah 1
+
+ידוע שהאהל כמו שיביא הטומאה ויטמא כל מה שבתוכו כן יחוץ בפני הטומאה ולא יטמא כל מה שחוץ ממנו ולא יטמא גם כן מה שיהיה בתוכו מן הטומאה ולא יטמא דבר ממה שבעליה ולא יטמא גם כן אשר הוא חוצה לו והמשל בזה בית ועליה הנה אם היתה טומאה בבית תחת משקוף הבית הגיע הטומאה ויטמא כל מה שתחתיו כן חוצץ בפני הטומאה ולא יטמא דבר ממה שבעליה ולא יטמא גם כן מה שבבית אם היתה טומאה בעליה על משקוף הבית. ואמר בכאן שאדם וכלים מביאין ואין חוצצין ואפילו היו כלי גללים ואבנים ואדמה אשר הם כלים טהורים ואינם מקבלין טומאה כלל הנה האהל אשר יעשה מהם לא נחשבהו להציל מה שהוא חוץ ממנו ולא יציל גם כן כלים שתחתיו: <b>ונדבך.</b> הוא הלוח והמשל כלו מבואר: וזה שאמרנו כלים שתחתיו טמאים. מורה זה שהוא חשוב כאהל שאם לא יהיה חשוב כאהל לא יטמא מכלים שתחתיו אלא מה שיגבילהו טומאה שעל גביו לבד ואמר טומאה תחתיו כלים שעל גביו טמאים מורה זה שאינו חשוב כאהל לפי שאם היה אהל יהיו כלים שעל גביו טהורין כמו בית ועליה הנה שם אותו אהל לטמא אבל לא לטהר: ואמרו <b>דבר שיש בו רוח חיים.</b> ר"ל חוץ מהאדם איזה מין שיהיה ממיני הבעלי חיים ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 2
+
+כבר הקדמנו שאכסדרה הוא כבית שער לבית ואמר כי כאשר נכנסו קוברי המת ר"ל נושאי המת תחת האכסדרה והיה שער הבית קצתו (פתוח) [נעול] והחזיק א' מהנושאים לנעול שער הבית במפתח אשר בו כדי שלא יפתח ותכנס הטומאה בבית [כיון] שהמשקוף יוצא <small>[ר"ל שהתקרה יוצא ובהרבה מקומות בנוסחת א"י מוגה הגג במקום המשקוף]</small> אם היה הפתח אפשר להתקיים נעול על ענינו ולא יפתח ואפי' הסיר זה המחזיק ידו מן המפתח הנה הבית טהור וכבר נבדל מהאכסדרה בזה השער הנעול ואם כאשר יסיר זה ידו יפתח השער הנה הוא טמא לפי שכבר היה זה האדם הנושא למת הוא אשר חצץ בפני הטומאה ואדם אינו חוצץ יהיה מי שיהיה ואמנם אמר בכאן אחד מהם על הידוע והוא ההקש אפי' היה אדם מתוך הבית ומחזיק הפתח ודע זה: וכן אם היה חלון בין שני הבתים יהיה בו טפח על טפח ומעלה והטומאה באחד משני הבתים הנה הבית האחר יהיה טמא בלא ספק לפי השרש הנזכר לפי שטפח על טפח מביא את הטומא' ואם היה זה החלון נעול בכלים הנה לא תחוץ בפני הטומאה ואם היה בזה החלון חבית מלאה מתאנים הנה לא תהיה חוצצת להיותה כלי הנה היא תטמא וכל מה שיטמא אינו חוצץ בפני הטומאה כמו שהתבאר וזה אם היה פי החבית ממה שימשך לבית אשר בו הטומאה לפי שכלי חרס אינו מטמא מגבו כמו שביארנו פעמים ולזה אם היה שולי החבית ממה שימשך לבית טמא הנה זאת החבית חוצצת לפי שלא תטמא מגבה כמו שקדם בקדירה שבארובה וכן ביאר הש"ס בזה בבתרא (דף יט:) ושם התבאר שאמרו בכאן שהתאנים חוצצים בתנאי שיהיו בלתי מוכשרים ואף על פי שכבר נפסלו ואינן נאותות לאכילה אשר אין דעתו לפנותן ולזה יחוץ בפני הטומאה וכן התבן גם כן שיהיה מתנאי שתהיה נפסד אינו נאות לאכילת הבהמה עד שלא יהיה ראוי [אולי צ"ל אפילו לטיט ועי' שם ובדברירבינו בחיבורו פט"ו מ"ה טו"מ הל"ב]. אלא לטיט ענינו שאלו שני התנאים מחוייבים בכל מה שיבדיל בין המקום הטהור ובין הטומאה והוא שיהיה זה הדבר אינו מקבל טומאה ואין דעתו לפנותו ואם היה אפשר חזרת החבית והקופה ישארו אלו התאנים או זה התבן עומדים בעצמם סותמין כל החלון ותשען עליו ויחוץ בפני הטומאה ואם לא אפשר זה הנה זה השרש והנשען על הקופה ועל החבית והם כלים יטמאו ולא יחוץ ויהיה הבית השני טמא וזה הדין בעצמו בבית נחלק בחלוקה בקנקני חרש הונחו קצתן על קצתן והוטח עליו הטיח וכבר גי' יעב"ץ נזכר. נעשה שהקנקנים כלים ואינן חוצצין ובתוספתא (פ"ז) בית שחצצו בקנקנים טהורות ופיהן כלפי הטהרה מצילות כלפי הטומאה אינן מצילות טחן בטיט בין מבפנים בין מבחוץ אם יכול הטיח לעמוד בפני עצמו מציל ואם לאו אינו מציל: 
+
+Mishnah 3
+
+<b>כותל שהוא לאויר.</b> שיהיה עובי הכותל פתוח לשמים והמשקוף מורכב בקיר לא עליו (כזה) הנה אם היתה הטומאה <small>[נראה דצ"ל בתוכו בחציו שלפנים כל מה שבבית יטמא וכל כו']</small> בבית יטמא הנה כל מה שזולת זה טהור לפי שנחשוב הטומאה שהיה תוך הבית ולזה אשר עמד על ראש הכותל טהור כמו מי שיעמוד על משקוף הבית ואם הית' הטומאה בחצי היוצא הנה לא יראה פועל הטומא' בבית ויהיה הכותל כלו בדמיון קבר. ר' יהודה אומר שהכותל כולו מהבית יחשב ואע"פ שהטומאה מחציו ולחוץ הבית טמא והעומד על הכותל טהור ואין הלכה כר' יהודה. והלכה כחכמים: 
+
+Mishnah 4
+
+זאת ההלכה כולה מבוארת הענין ולא תצטרך לפירוש ואל תתמה היות הכלים יתטמאו בבית טמא ואף על פי שהן בתוך הבנין לפי שאין היותן תחת הטיט יצילם מן הטומאה ואמנם יצילם מן הטומאה היות' תחת צמיד פתיל או באהל אחר לפי מה שקדם אולם היותן בלועין בבנין הנה לא יצילם וכבר קדם לך זה השרש בתשיעי מכלים וביארנוהו שם ואין הלכה כר' יהודה: 
+
+
+Mishnah 5
+
+<b>תחת הקורות.</b> הוא שתהיה הטומאה בעצם הקורה לא בעצם הבנין ואמרו כקליפת השום הוא הפלגה והכונה שאפילו המחיצה דקה מאד ימנע בינה ובין הבית כאשר לא יהיה בעמידתו טע"ט ולא תטמא הבית אבל נחשוב הטומא' כאילו הוא במקו' סתום אשר לא תטמא זולת מה שירא' לבד בעליונו' ושפלות כמו שיתבאר עתה ואמנם התחייב זה הדין להיות הטומאה בתוך אמנם אם הית' בעצם הבנין הדין בו מחצה על מחצה כמו שקדם בהלכה אשר לפני זאת וכן (לא) היתה הטומאה בתוך האבן יהיה הדין בה כמו היותה בתוך הקורה ואע"פ שהמשקוף אשר בין הבית והעלייה הוא סלע או הדומה לו מן האבנים ובתוספת' (פ"ז) אמרו של בנין ידון מחצה על מחצה ושל סלע כקליפת השום. וענין נראין שיהי' זאת המחיצה אשר על הטומאה ספיריים כמו הזכוכית והשוהם והדומה להם כל הבית טמא ואפי' לא יהיה במקום הטומאה טפח על טפח: 
+
+
+Mishnah 6
+
+יחפרו בארץ מקום גדול לקבור בו מתים רבים ויחפרו בתוך זאת החפירה לקבור לפי שיעור האיש אשר יקברו בו איש בכל קבר והקבר אשר הוא על שיעור האיש יקרא כוך והמקום הגדול והמקבץ הכוכין יקרא מערה וכבר ביארנו זה בב"ב (סוף פ"ו) וההפרש אשר בין בית המשמש את הכותל וכותל המשמש את הבית הוא כמו שאספר וזה שהכותלי' אם היו עומדי' על שטח הארץ הנה יקרא הכותל ממנו כותל המשמש את הבית לפי שזה הכותל שם הבית בית אולם אם חפר בארץ שתי חפירות אחד בצד השני הנה הכותל אשר ישאר ביניהם לא יקראו לו כותל המשמש את הבית לפי שאין זאת החפירה שם אותו בית כאשר נעשה בו דבר אבל החפירה שם אותו כותל ויאמר שזאת החפירה בית המשמש את הכותל: ואמרו תחת העמוד הוא שתהיה הטומא' תחת המחיצה זו אשר חוצצת בין שני הכוכין או בין שתי מערות ותהיה הטומאה נראית שם ויהיה טמא כל מה שכנגדו עד הרקיע וכל מה שכנגדה עד התהום וזהו ענין אמרו בוקעת ועולה בוקעת ויורדת כמו שתשמעהו וזה השרש בכל המסכתא כי כאשר תהיה הטומאה אטומה ר"ל שהוא במקום מקיף בו דבק ואין שם חלל טפח הנה כל מה שיהי' נכחיי לטומא' בין למעלה בין למטה טמא ולא יועיל בזה גובה הבנין עליו וכן אפי' הוא עמוד בתוך הבית והטומא' בתוך העמוד יהי' הדין כמו שזכרנו ולשון התוספתא עמוד שהוא עומד בתוך הבית וטומאה תחתיו והיא רוצצת טומאה בוקעת ועולה בוקעת ויורדת ואם יש במקו' הטומאה טע"ט על רום טפח הרי הוא כקבר התהום ומטמא כל סביביו ושמור זה השרש ולא אצטרך שאכפלהו: 
+
+
+Mishnah 7
+
+<b>פרח.</b> הוא הדבר הבולט מהקירות והעמודי' בעת העשיה כמו מה שהוא בבנין הגבוה מטיחו' הטיח והסיד <small>[צ"ל והכיורות]</small> והכאות והוא מאמרו פרח שושן ואומר כי כאשר היה עמוד וטומאה בתוכו כמו שהתבאר והיה מזה העמוד פרח יוצא והיו כלים תחת זה הפרח והאהיל הפרח עליהם הנה אלו הכלים טהורים לפי שטומאה בוקעת ועולה כמו שהתבאר לא תטמא אלא מה שיהיה נכחי אליו לבד וכן התבאר בתוספתא שפרח הנאמר בכאן שאם היתה טומאה באחד מאלו הכלים אשר תחת הפרח והיו הכלים אחרים תחת זה הפרח אם היה גבוה הפרח אשר תחתיו הטומאה והכלים טפח או יותר הנה כבר האהיל על הכל ונטמאו הכלים כולם באהל המת ואם היתה פחות מטפח הנה אינו אהל כמו שקדם ואמנם יטמא מה שנגעה בו הטומאה ממנו לבד: ופרדסקין הוא מחבא החפירה בתוך קיר הבית כמו אוצר קטן ולו מנעול ופותחת ואם היה באחד מקירות הבתים שני חדרים זו ע"ג זו והיתה טומאה באחד מהן ונפתח ונשאר החדר השני נעול השערים הנה זה החדר אשר בו הטומאה עם כל הבית טמא והחדר הסגור טהור אם היתה טומאה שומה בחדר אולם אם היתה טמונה בתוך קמורת החדר או בעליונו או בשפלתו או בצדדיו הנה נחשוב החדר כאילו סתום והוא אמרו כאילו הוא אוטם והיתה הטומאה בתוך הקיר מקשיי אין חלל בו ונעיין אם הטומאה בעביי' אשר ימשך לבית או בחצי האחר ויהיה הבית טהור לפי מה שהשרשנו בזה הפרק והמשל בזה שיהיה בעובי הקיר ארבעה זרתות ובעמק החדר ב' זרתות ישאר מעובי הקיר שני זרתות תהיה הטומאה טמונה בו על מרחק וכאשר עיינו מרחק הטומאה מחלל הבית שני זרתות וטפח וזה מחצי הכותל הנה יהיה הבית טהור זה התועלת כאשר חשבנו החדרים אטומים לענין הבאת הטומאה לבית אמנם לענין הטמאות אחד מהם מהאחר הנה כאשר חשבנום אטומים כולן הטומאה בוקעת ועולה בוקעת ויורדת ותטמא כל מה שיהיה נכחו לחדר האחר וזה כולו יתבאר בתוספתא שם אמרו פרדסקין שהוא פתוח לבית הטומאה בקרקעו או בכותל שלפנים ממנו טומאה בוקעת ועולה בוקעת ויורדת ורואים את הפרדסקין כאילו הוא אטום מחצה על מחצה להביא את הטומאה לבית ג' פרדסקין זה בצד זה או זה אחר זה או זה ע"ג זה וטומאה תחתיהם או ביניהן או על גביהם טומאה בוקעת ועולה בוקעת ויורדת ורואים את הפרדסקים כאילו הם אטומים ונדונים מחצה על מחצה להביא את הטומאה לבית וזה כולו מבואר במה שכבר ביארנוהו מכאן בזאת ההלכה ואין הלכה כר' יוחנן בן נורי: 
+
+Chapter 7
+
+
+
+Mishnah 1
+
+השרש אשר ראוי שיהיה נזכר תמיד שהטומאה אם היתה בלתי אטומה בתוך הבנין אבל יהיה על גבה חלל טפח הנה זהו קבר ויטמא כל מה שיגיע וכל מה שעליו יטמא כל מה שיוסיף בגובה בנין זה הקבר ואפי' היה גבוה זה הבנין תכלית מה שאפשר ולזה כל העליות שעל גבה טמאות אם היו זו למעלה מזו ולזה הכותל אשר בו הטומאה משותפת לכל כזאת הצורה  <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAIIAAABbAQAAAACXSWC3AAAACXBIWXMAAA7EAAAOxAGVKw4bAAABE0lEQVQ4jcXVz23CMBQG8A84tLeM4BHaIxKVmIAduHWMuJOUUTxAJRZAqjcgiEsiIl5f4pdgx0i4EYLvYEU/Pf+JkzigYTBOagAqkBJt8otUG0joV4Sbci24y0Q4Z8GXXjh7zAfSlqZIliaHAgilkMWteinRJ+/GOWq8GcGpN7JQMFcdCce8Jq75EIpKk+JOvUKpr8s2kGYPNWaezGRXJ+elV9Pt6TRnKX1xUVdFkfYka4Xev8g6sCLuBj6JlFWetLFLfqb/FzVGTFyTMJd5sBT3kMUtqUhHvZIlCySPap4pFs0Kuekr4ITD38H3j3Fnx/B9ThR7Q3jCoNekWQJo63eh7gzXH2iOVLoI59RdjPwXRPIH9uKZVJV6lyEAAAAASUVORK5CYII="> ואם לא יהי' על הטומאה חלל והיה הכותל על גוף הטומאה הנה היא תטמא מה שלמעלה ממנו ומה שלמטה הנכחי אליו לבד ולא תטמא צדדי הקיר ולא מה שאינו נכחי לטומאה למעלה או למטה: ואמרו היתה עליה על גבי שני בתים הוא שתהיה הטומאה בתוך כותל שבין שני הבתים עד שתהיה העליה מאהלת על הכותל שבו הטומאה ועל זאת העליה עליה אחרת הנה הכותל שבין שני הבתים הוא קבר כמו שהשרשנו והעליה אשר עליה טמאה להיות הקבר בה ואשר למעלה ממנה טהורה או המעזיבה חוצצת כמו שקדם שהאהל מציל גם כן מן הטומאה ואם היה זה כולו מבואר בצורה הקודמת הנה אוסיף צורה אחרת  <img src="data:image/png;base64,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">  לבאר זה. וכותל שנית יקרא כותל שנתנוהו סמוך לכותל אחר והיו שם כתלים קרובים מאד והיתה הטומאה ביניהן דחוקה. ונפש הוא הבנין הבונים על הקבר גבוה על שטח הארץ ושמו מפורסם במצרים שוכ"ה אל קבר וכבר ביארנו שאוטם הוא הדבר המקשיי אשר אין חלל בתוכו ולא פתח: ואמרו נפש <small>[צ"ל אטומה]</small> הטומאה ירצה בו שיהיה זה הבנין על עצם הטומאה ולא יהיה המת בארון עד שיהיה שם חלל טפח: ואמרו סמך לה סוכות חוזר על נפש אטומה אמר כי כאשר שם הבנין כותל ושם עליו המשקוף לסוכה הנה זאת הסוכה טמאה ודומה לאהל המת. ורבי יהודה מטהר שהנוגע בצדדים טהור לפי מה שקדם ואין הלכה כרבי יהודה:
+
+Mishnah 2
+
+אמרו מתוכו ומאחוריו הוא כנוי השיפוע לא האהל: וכן אמרו מקצתו מרודד ירצה בו מקצת השיפוע והוא שיהיה קצת הבימה שטוחה על הארץ תרגום וירקעו ורדידו כאשר היתה הטומאה שטוחה על הארץ ממעל מקצה הבימה או נתונה בין הארץ ומקצת הבימה הנה טומאה בוקעת ועולה לפי מה שהשרשנו ובתוספתא זכרו זו החלוקה אשר יהיה בו הטומאה תחת השיפוע או מאחוריו לאמרו כחצי זית מתוכו כחצי זית מאחוריו הנוגע בו בין מתוכו בין מאחוריו טמא טומאת ערב ואמר על כל זה והאהל עצמו טמא טומאת ז' ולימדך בכאן שהדבור אמנם הוא על השיפוע והוא ענין שופע ויורד שיתחדד מן גג הקובה נופל על זוית לרחבה ולא תסור זאת הרחבה להוסיף עד שיהיה הזוית החדה. מקצת הבימה על הארץ בתכלית החדוד והוא כונתו באמרו וכלה עד כאצבע וזהו צורתו  <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAF0AAABkAQAAAADMfwELAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA/UlEQVQ4jcXRvW3HIBAF8HNcUDICK6RMx2jgSTJKvEkYwSUFgnB3z/EpkqW/lC8qfgW8d0DDLPo+KGG7J3qmeIEoADnRC3lgG/RGDlgHveb1wtgX3XdGQVRzEweCqp+oCKphoiHoYAwElcjIDm0YBZARjhVtGHVBAUYjgy6p3enYknoic2rzgNM2grJqG4EEHVEhQSUBpNUEje/OeN7OQ2znW/Pdy4ndSTXFnIjbKGYQt1FUi7ZINUUnaYNvpGSQY7lQIlcDjrCPT1S/XWh+NXAG/clg6JcD2VsEi2iR/gg2lP4F6RYPXdBv8bNF73N+MfRLg3CH+G7O4ORj+AAv6AKh4u/NHQAAAABJRU5ErkJggg=="> ואע"פ שהוא בעצמו: [אהל] שהוא נטוי בעלייה וכו'. רבי יוסי אומר שאחר שזאת המחיצה כבר נסתמה בכסוי האהל השטוח עליו והיה חלל האהל מקיף בארובה העליה טהורה. רבי שמעון אומר שהעליה טמאה בסבות הארובה ואין הבדל בין האהל שטוח עליו או נסתם בבגד אינו חוצץ כמו שקדם ואמנם תהיה העליה טהורה כאשר היתה תחת גג האהל (כזה):  
+
+Mishnah 3
+
+כאשר היו הפתחים כולם נעולים הנה יהיה הבית כולו כקבר וזה יטמא כל מה שיגע בו וזה לשונם בית סתום מטמא כל סביביו וכאשר נפתח אחד מן הפתחים או חשב להוציא את המת מפתח ידוע ואף על פי שלא נפתח עדיין או שהיה בכלל הפתחים פתח בנוי יכול להוציא בו את המת לאברים ואף על פי שהוא אסור הנה הציל על כל הפתחים כולן וכאשר היה בהן פתח נעול הנה אשר ישב תחת המשקוף היוצא על זה הפתח לא יטמא וזהו ענין היות הפתח כבר הציל מן הטומאה כמו שכבר ביארנו בפרק הג' וסבות זה היות הבית היוצא מדין קבר ונשאר בית ואינו מטמא כל סביביו והבן זה מאד: וענין פותח בתחלה לפתוח פתח באחד הכתלים במקום שלא היה שם פתח ויחשוב להוציא בו וכבר קדם בפרק הג' שהמת פתחו בארבעה: 
+
+
+Mishnah 4
+
+מקשה לילד קושי ההולדה וזה הדין הוא במי שמת הולד בגופה והתחילה להתקשות מהבית אשר היתה שם והעתיקוה לבית שני וילדה שם הולד המת הנה הבית אשר התחיל לה בו הקושי טמא בספק לפי שנאמר אולי נפתח הרחם שם ויצא הולד מת ונטמא הבית: ואמר ר' יהודה אם היתה בה ההעתקה בעת החולשה עד שלא יכלה לילך עד שסמכו אותה בארבות ידיה הנה כבר אפשר שנפתח הרחם ויצא הולד: ואמרו נפתח הקבר כנוי לפתיחת הרחם וכן הכנוי מזה הענין בכל הגמרא ואומר שמאז שנפתח לא יכלה לילך ואם הלכה ברגליה הנה הבית הראשון טהור: ואמר שאין לנפלים פתיחת הקבר עד שיתעגל ראשם כמו הפלך וכבר התבאר בתוספתא שאמרו בכאן פיקה הוא כוש הטויה אמרו כפיקה של שתי וכאשר נתקשית בבית אחת ויצאה ונתקשה עוד בבית שני והפילה בו נפל ואין לו ראש כפיק' אלא פחו' מזה הנה הבית הראשון טמא בספק ואע"פ שהיא הלכה על רגליה מבית לבית לפי שאנחנו נאמר אולי יצא הולד בבית הראשון ולקטנות ראשו אפשר שהלכה אחר יציאתו וזה ענין אמרו אין לנפלים פתיחת קבר אשר נאמר שיעכב לה ההליכה כאשר נפתחו והלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+אמרו טהור וטמא ירצה בו הנולד חי וההפרש בין יציאת החי תחלה או יציאת המת תחלה הוא מה שאספר לך אחר שתדע תחלה כי כאשר נגע בו בתוך הגוף לא יטמאהו אא"כ נגע בו משיצא לאויר העולם וזה שהולד החי ידחה עצמו ויחזור ביציאתו וקודם זה יחזיקהו הטבע עד שישלם והמת כבר עזב אותו הטבע ולא החזיקהו אבל ידחהו כאשר יכבד עליו ויצירהו וכאשר יצא הולד הראשון מת הנה נאמר הטבע דחהו ולא ידחה החי ליציאה ולא נגע במת בענין יציאתו ואם קדם החי ביציאה הנה זה המת ימשכהו בלי ספק לפי שהכח לא יחזיקהו אמנם יצא אצל פתיחת הרחם נמשך לחי ודבק אליו ולזה יטמאהו אצל היציאה. והנה אבאר לך בנדה (פ"ה) אמרם תינוק בן יום א' מטמא במת. ושפיר שם השליא אשר יהי' בה הולד ואין הלכה כר"מ: 
+
+
+Mishnah 6
+
+זה כולו פשוט אין צריך ביאור: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+הבאת הטומאה הוא שיאהיל דבר ממה שנזכר על הטומאה ועל אדם וכלים וחציצה בפני הטומאה הוא שיחוץ אחד מן הדברים בין המקום אשר בו הטומאה ובין מקום אחר עד שלא תעבור לה הטומאה וכבר התבאר ג"כ שהאהל מציל מן הטומאה לפי שהוא חוצץ בפני הטומאה להוצאתו ממנו ויציל כל מה שתחתיו מכלים ואדם מאלו הכלים אשר התנו בהם שהם מחזיקים מ' סאה כבר קדם זכרונם אחד אחד והתבאר סבת היותם שלא יקבלו טומאה בט"ו מכלים: וכבר התבאר סקורטיא שהיא כסוי עור אשר ישכבו בה: <b>וקטבליא.</b> העור אשר יאכלו עליו. וביאור מפץ ומה הוא ומה דינו בעשרים וארבעה מכלים. ואמר שהן עשויין אהלים לפי מה שביארנו פעמים שהאהל מביא את הטומאה למה שתחתיו עם הטומאה וחוצץ בפני הטומאה למה שהוא יוצא ממנה וכן אם היתה טומאה בבית והלכה בתוך הבית הנה כל מה שבתוך האהל טהור שהאהל חוצץ בפני הטומאה ודע זה וזהו ענין אמרו עשויין אהלים לפי שהן אם לא יהיו אהלין הרי הן ככלים ויטמאו ולא יחוצו בפני הטומאה כמו שקדם: <b>ועדר בהמה.</b> הוא שיהיה ראש כל בהמה בין רגלי האחרת ויתחברו כולם ויהיו עומדות לא הולכות וכן יתבאר בתוספתא: <b>ומכונות חיה.</b> קבוץ החיות המדבריות וכמו שיאמר לכלל בעלי חיים הבייתות עדר כן יאמר לכלל החיות [המדבריות] מכונות ובתנאי ג"כ שיהיו אלו החיות עומדות דבוקות: <b>והעוף ששכן.</b> שיהיה קשור על כותל או על אילן: <b>והעושה מקום לבנה בשבלים.</b> שיחפה לשבלים מקום דומה לבית: <b>ואירוס.</b> הסנבר. וקיסוס אלבלב: <b>וירקות חמור.</b> אמרו שהם קתא אלחמאר והוא אלתקם ואמרו שהוא יאכלו אותו החמורים והכונה בזה שהוא עשב לא יאכלנו האדם למזון: <b>ואוכלים טהורים.</b> לפי שהטמאים לא יחוצו בפני הטומאה וידוע שהאוכלין לא יטמאו אלא אחר הכשר כמו שהתבאר פעמים: <b>ועגול של דבילה.</b> תאנים מדובקים כדמיון עוגה ואין הלכה כר"י ב"נ. 
+
+
+Mishnah 2
+
+<b>זיזין וגזריות.</b> הם <small>[גי' יעב"ץ אריחים]</small> הבריחים או אבנים הבולטים היוצאים מן הכותל ותרגום יציע זיזא וגזיריות מאמר הבנין והגזרה והזיז לה תוספת ממה שימשך לארץ כזה  <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAABoAAAAaAQAAAACBMXFjAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAOklEQVQImWP4DwQMCOIviPjBDiQ+MMiDCH4QwQ4UAxF/QMT//fwgxdgIebyEPbJF/////s/w/v/D/wAftlGM0T5kqwAAAABJRU5ErkJggg=="> והגזרה ממה שימשך לשמים כזה  <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAABYAAAAaAQAAAACbDZHtAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAANElEQVQImWP4//8/Awj/BeIfUPwBCX9EopExWJ7xP8MDBnsglofjD0D8vw+I/+9ngJkNxAA3mUCuqdpfwQAAAABJRU5ErkJggg=="> ושובכות. קיני היונים היוצאי' מן הכותל: <b>ושקיפים.</b> תוספת ההרים ותרגום (ישעיהו ב׳:כ״א) סעיפי הסלעים שקיפי (סלעיא) [כפיא]. והסלעים. האבנים הבולטות מכתלים: <b>והגהרים.</b> הוא תוספת הכותל מן ויגהר ארצה (מלכים א י״ח:מ״ב): <b>והשננים.</b> קבוץ שן הסלע והוא קצה ההר: <b>וסככות ופרעות.</b> כבר בארנוה וסככות לקוח מן סוככים בכנפיהם ופרעות מן גדל פרע שער ראשו: והתנה בזה כולו שיהיה לו מן הכח והאפשרות שיוכל לסבול גג ומעזיבה כאשר ישימו עליו קצות נסרי הגג ולא תפול ואז תחוץ בפני הטומאה ותביא את הטומאה כמו שקדם אולם אם היה הדבר הזה הבולט חלוש עד שכאשר ישימו עליו מעזיבה לא יסבלוהו אבל תפול הנה לא יחוץ בפני הטומאה: <b>והמעזיבה.</b> תתחלף כי יש גג שעושין אותו מנסרים עבים אפילו הכתלים לא תסבול אותם וכבר יעשו גג מדקי הערבה או מקנים וישימו עליו טיט מעט וזה קל המשא ואמר רבי מאיר כי כאשר תסבול זה המשא הקל תביא את הטומאה וחכמים אומרים עד שתסבול מעזיבה ממוצעת בין כבדות לקלות ואין הלכה כרבי מאיר: 
+
+Mishnah 3
+
+אמרו שאין להם שולים ואין מחזיקים. אין ענינן שיהיו שוות הקצוות יחד אבל שתהיה עודפת האחת על האחרת לפי מה שהשרשנו בחמשה עשר מכלים: ואמר <b>שאין עשויין אהלים.</b> כמו שיהיו שטוחין על חלון שבין בית לעליה או בין גגה הוא דקיימא לן שיריעה וסדין שפרוסה בין שני בתים [אינה] חוצצת. ועשויים כאהלים היא שנויה לקמן בהלכה חמישית בפט"ו שהם אז (לא) יחוצו. וכן אם נתפשטו על הטומאה ועל הכלים שם יטמאו הכלים ולא יחוצו למה שלמעלה מהם אפילו היה אהל בשווי ממנו על הארץ: <b>ובהמה וחיה שמתו ואוכלים טמאים.</b> כולן טמאים וכבר ביארנו שהשרש אצלנו שדבר טמא אינו חוצץ ואין רצונו באמרו אוכלים טמאים שכבר נטמאו קודם אבל אם היו מוכשרים הנה הם מביאין ואינם חוצצין לפי שכאשר היו בחלון או נעשה מהן מחיצה יתטמאו במת וטמא אינו חוצץ כמו שקדם: ואמרו <b>מוסף עליהן הרחים של אדם.</b> ר"ל שהן נוספים על הפך הדברים אשר נאמר בהן מביאין וחוצצין לפי שהוא <small>[בד"י הגי' הפכיים]</small> הפסד להן להשתנות הענין בו והוא מביא ולא חוצץ ונוסף רחים של אדם ר"ל של יד שהוא ג"כ אם היה על ארובה שבין בית לעליה או בחלון שבין שני בתים שהוא אינו חוצץ אם לא שם אותו כמו אבן מהאבנים שהן חוצצין לפי שמתנאי הדברים החוצצים שלא יהיה דעתו לפנותו כמו שביארנו בששי מזאת המסכתא: 
+
+Mishnah 4
+
+<b>מסכת פרוסה.</b> היא מחצלת הפשוטה: <b>וחבילי המטה.</b> כמו אריגת חבלים נמשכים מארובה לארובה: <b>ומשפלת.</b> היא הקופה אשר ישאו בה הבהמות הזבלים והוא כמו סבכה מחבלים אבל אין בכל נקב ונקב כי אם פחות מטפח: <b>והסריגות שבחלונות.</b> הסבכות אשר בחלונות תרגום שבכה סריגה ובתנאי שלא יהיה בנקבי הסבכות נקב טפח על טפח ואז יחוץ ודע זה: 
+
+
+Mishnah 5
+
+<b>חוץ מן הירקות שמנו.</b> ר"ל המנויות למעלה והם אירוס וקיסוס וירקות חמור ודלעת יונית שאלו המנויות אין להם השארות וקיום בזמן הקיץ וישיגם מה שכבר קדם הדין בהן שהן מביאין וחוצצין ואע"פ שהן מחוברי' כמו שאמר (מו"ק דף ה:). הסככות אילן שהוא מיסך על הארץ. וכיפה של ברד ושלג וכפור וגליד ומלח. אם נעשה אהל מאחד מאלו הדברים הנה אלו אינם אהל לפי שאלו כולן אין קיום להן והן במהירות ההתכה: וכפור הוא מה שיקפה מהמים היורדים כטל ולזה יהיה דק: <b>וגליד.</b> הוא מה שיקפה מהמימות בנהרות ויתקבצו המים מחוזק הקור: <b>ודולג.</b> הוא שיהיה רגלו אחת קיימת בארץ וידלג בשניה למקום אחר: <b>וקופץ.</b> הוא שיסיר ב' רגליו יחד מהארץ ויקפוץ למקום אחר: <b>וטלית המנפנפת.</b> <small>[בד"י הגי' שתחזירה]</small> שתחזיקה הרוח באויר כמו קובה: <b>כבש את האבן על גבי הטלית.</b> הוא שתהיה האבן על קצת הטלית עוד תנשב הרוח שם ותגביה אמציעתו ותהיה אהל: <b>ובית הספינה.</b> הוא אשר יקרא אהל הספינה ואמר רבי יוסי שהיות כלל הספינה בלתי מחובר בארץ אבל עוברת במים יהיה דינה כדין טלית המנפנפת וזאת הספינה אשר על המים אין קיום לה ואין הלכה כרבי יוסי: 
+
+Mishnah 6
+
+כבר קדם לך שחצי שיעור לא יטמא וכבר קדם לך כי כאשר יהיה בבית כזית מן המת בין שיהיה נחתך לחתיכות או יהיה הגוף אחד הנה הבית טמא ויטמא כל מה שבו אלא אם כן היה מוקף צמיד פתיל לפי תנאו וכבר ביארנו בשמיני מכלים כי כאשר היתה הטומא' תחת צמיד פתיל הנה היא תטמא הבית ואף על פי שהוא צמיד פתיל לטומאה ואם תהיה זכור אלו השרשים הנה דברו בשתי חביות מבואר. ואולם אומרו בשני חדרים והוא מקום ספוק לפי מה שאבאר לך וזה שאמר כמו שבאלו שתי חביות יצטרף חצי זית אשר בזה החבית לחצי זית אשר בחבית האחרת לטמא מה שהוא חוץ מהן לא לטמא הכלי אשר בו חצי זית כן הדין בחדר שבבית אם היה חצי שיעור בחדר וחצי שיעור בבית יתחבר חצי שיעור אשר בחדר לחצי שיעור אשר בבית לטמא הבית אשר הוא חוץ מהחדר לא לטמא החדר כמו שאמרנו כאן הבית טמא והחבית טהורה ולשון התוספתא בזה הענין הוא שאם היו שלשה בתים זה לפנים מזה וזה לפנים מזה כחצי זית בפנימי או באמצעי וכחצי זית בחיצון החיצון טמא והפנימי והאמצעי טהורים כחצי זית בפנימי וכחצי זית באמצעי הפנימי טהור והחיצון והאמצעי טמאים. הנה כבר התבאר כל מה שזכרנו: 
+
+
+Chapter 9
+
+
+
+Mishnah 1
+
+תחלת מה שתבין בזה הפרק שהדבור הוא בכוורת גדולה המחזקת מ' סאה או יותר אשר כבר קדם המאמר בה שהיא לא תטמא ושהיא חוצצת בפני הטומאה וכאשר (תטמא) יאמר הנה תוכה טמא או גבה טמא או הכל טמא לא תחשוב שענין זה הטמאותה בעצמה אמנם ענין זה הטמאות הכלים אשר בתוכה או על גבה ולא נצטרך להשיב זה הענין בכל הלכה והלכה והוא שיאמר שכל מה שיהיה נכחי לטומאה הנה הוא טמא וכן כל מה שתחתיה וכל מה שעל גבה הנה הוא טמא לפי שעל גבה הוא ע"ג הטומאה וכל מה שלא יהיה נכחי לטומאה מכלל חללה טהור לפי מה שבתוכה כולה טהור אם לא מה שיהיה נכחי לטומאה וכן הבית כולו טהור לפי שהטומאה מבחוץ אולם אם היתה הטומאה בבית הנה לא יטמא תוך הכוורת לפי שפיה לחוץ ואם היתה הטומאה תוך הכוורת הנה יטמא הבית וכל מה שבכוורת כי הכוורת חללה בתוך הבית והטומאה מגעת בחלל הבית ולא ימנענה הכוורת שיטמא הבית לפי מה שהשרשנו וכמו שביארנו מרביעי מזאת המסכת: 
+
+
+Mishnah 2
+
+מבואר הוא כי כאשר היתה גבוה מן הארץ טפח תהיה אהל ותאהיל על הטומאה ותביא טומאה לבית וכן אם היתה טומאה על גבה הנה כאילו היא תחת מקצת האהל כי היתה היא והבית דבר אחד אולם תוכה הנה הוא טהור לפי שפיה לחוץ ואמרו הכל טמא ר"ל כל מה שיהיה בבית וכל מה שיהיה בתוכו הנה היא תטמא: 
+
+
+Mishnah 3
+
+<b>כלי מחולחלת.</b> ירצה חלול בכלי שלם הצדדין תרגום נבוב לוחות חליל לוחין (שמות כ״ז:ח׳) אולם אם היתה פחותה וסתם זה המקום בקש או אפוצה והוא שתהיה שלמה אבל מלאה קש והדומה לה עד שלא ישאר בה חלל טפח הנה היא אז בדמיון חתיכה מן הארץ והיות הטומאה תחתיה או בתוכו כמו אם היתה קבורה בארץ ולזה לא תביא את הטומאה לבית: 
+
+
+Mishnah 4
+
+זה הדין בכוורת פקוקה או אפוצה אשר אינה כלי ואינה אהל כמו שזכרנו להיותה כאשר האהילה על הטומאה תביא טומאה לבית ואם היתה הטומאה על גבה לא יטמא הבית כי הטומאה מבחוץ ואינה חלולה ונחשוב הטומאה כאילו הגיע תחת קצה האהל כמו שהקדמנו ואמנם היות הטומאה על גבה כמו היותה על שטח הארץ כמו שביארנו ולזה כנגדו עד הרקיע טמא ולא יטמא זולת זה: 
+
+
+Mishnah 5
+
+אם היה פיה לפנים הנה יתחבר חללה בחלל הבית ותכלול הטומא' לכל מה שיהיה להן יחד וזה הדין גם כן בכוורת מחולחלת כמו שהתנה אחר זה: 
+
+
+Mishnah 6
+
+ענין הכל טמא כל מה שיהיה בבית או בכוורת ומה שתחתיה ומה שלמעלה ממנה אולם הכוורת עצמה הנה לא תטמא כמו שהשרשנו: 
+
+
+Mishnah 7
+
+כבר ביארנו שתוכה ותוך הבית דינם אחד מפני היות פיה בתוך הבית וענין אמרו שאין לה טפח ממקום אחד מצד אחד ובתוספתא כל שאין לה טפח מרוח אחד: 
+
+
+Mishnah 8
+
+כבר ביארנו שהיא כאשר היתה אפוצה הנה היא כמו חתיכה מן הארץ ולזה כנגדו עד לרקיע טמא וכאשר היתה טומאה בתוכה הבית טמא להיות פיה לפנים וגבה טהור לפי שיצא בה הטומאה דרך פיה לבית ולזה יטמא הבית ונשאר גבה טהור לפי מה שהשרשנו בפ' הששי שהטומאה כאשר תראה במקום מה שחוץ מזה טהור: 
+
+
+Mishnah 9
+
+זה אמנם הוא בתוך הבית ופיה לצד הגג ובינה ובין הגג פחות מטפח אשר הוא שיעור הבאת הטומאה כמו שהתבאר לך: 
+
+<b>בין אחת בין שתים.</b> ירצה בו בין שהיתה כוורת או אחת או שתים זו ע"ג זו והעליונה אין בינה לבין הקורות פותח טפח כן ביאר בתוספתא. 
+
+
+Mishnah 10
+
+<b>שקוף.</b> הוא המשקוף העליון אשר קראו הכתוב משקוף היתה הטומאה תוך הכוורת תחת המשקוף פותח טפח הנה הטומאה תצא חוץ לבית לפי שאין בינה לבין המשקוף טפח אולם אם היתה טומאה בבית הנה כל מה שתוך הכוורת טמא לפי שהטומאה תצא מן הבית דרך פתחו ותטמא מה שבכוורת וטעמו לפי שדרך הטומאה לצאת: 
+
+
+Mishnah 11
+
+עוד נעתיק מהיות זאת הכוורת בבית על חלוף מצב והוא היותה באויר והוא שתהיה מגולה לשמים. ואמר שהיא אם היתה מוטה על צדה והוא שתהיה דבוקה בארץ והיא מגולה הנה דינה בזה ובזה וזה הדין בעצמו כבר נקדם בהלכה ראשונה מזה הפרק לבד שבראש זה הפרק דן בו סמוך אל הבית ובכאן דן בו והוא באויר: 
+
+
+Mishnah 12
+
+זאת החלוקה היא אשר הקדים בתחילת הפרק זולת שהיא הפרידה מן הבית ולזה כפל זכרה ולא אמר בכאן כלי מחולחלת ואפוצה ולזה לא יאמר בכאן ג"כ אם אפוצה והתנה בהיותה מחזקת ארבעים סאה לפי דעת חכמים ואע"פ שהיא פחותה לפי שהדין אחד ומבואר הוא ההבדל בין אמרו תחתיה ובין אמרו כנגדו עד התהום טמא שאמרו כנגדו עד תהום טמא ירצה בו שהוא יטמא מה שהוא נכחי לבד וטומאה בוקעת ויורדת ואמרו תחתיה טמא ירצה בו שהיא תהיה כאהל ויטמא כל מה שיהיה תחתיה ושמור זה: 
+
+
+Mishnah 13
+
+כל מה שקדם מהמאמר בזאת הכוורת אשר הנחנוה באויר הוא שתהיה מצבה מוטה על צדה שיהי' פיה אל אחד מארבע רוחות העולם והשוליי' לצד המת נגד לו בעוד הניחה על מצב אחד והוא שתהיה יושבת על שוליה ופיה ממה שימשך לשמים ואמר שדין הטומאה שכאשר היתה ממנה בוקעת ועולה בוקעת ויורדת ולא תטמא מצדדים שיהיה נכחי אליה בצד העליון והשפל כמו שהשרשתי לך בהנחת הטומאה שזהו ענין בוקעת ועולה בוקעת ויורדת שתעבור למעלה ולמטה ולא תתפשט בכל הצדדין אולם אם היתה גבוהה מהארץ טפח וטומאה תחתיה או בתוכה או על גבה או היתה יושבת על הארץ וטומא' בתוכה אבל הית' מכוסה על פיה אשר היא כקבר סתום אשר יטמא מכל צד או שהיתה הטומאה בארץ והכוורת הפוכה על פיה על הארץ ושוליה לשמים הנה היא ג"כ כבר היתה לפי משפט הטומאה כקבר סתום ותטמא מצדדין ממעלה וממטה וזהו אמרו הכל טמא: 
+
+
+Mishnah 14
+
+כבר ביארנו פעמים כי כאשר היתה פחותה ופקוקה בקש שהיא כמו חתיכה מן הארץ והדבור כולו מבואר אחר הבנת כל מה שקדם: וענין אמרם שאין טומאה עולה לה כי כאשר היתה הטומאה תחתיה לא נטמא לא תוכה ולא למעלה ממנה לפי שהיא בהיותה יושבת על שוליה חצצה בפני הטומאה בתוכה לא יטמא מה שתחתיה וזה כולו אם לא יהיה בינה לבין הארץ טפח אולם אם היה שם חלל טפח הנה כבר יהיה אהל ולזה יטמא כל מה שתחתיו יהיה הטומאה תחתיה אולם אם היתה הטומאה בתוכה או על גבה הנה היא כמו אם היתה קבורה בתוך הארץ או על הארץ אשר תטמא עד לרקיע כל מה שיהיה נכחי אליה לפי מה שקדם להיותה אינה ככלי ואין הלכה כרבי אלעזר ורבי שמעון: 
+
+
+Mishnah 15
+
+כבר נתבאר בתוספתא שהמאמר בכאן אמנם הוא. בארון חקוק בסלע אשר הוא כאילו הוא ארון של אבן שיש חקוק בסלע ומכוסה הנוגע בו בכל מקום טהור ואינו טמא אלא כנגד כסוי בלבד הא למה זה דומה לבור גדול מלא מתים ואבן גדולה על פיו שאינו טמא אלא כנגד חללו ולזה השרש אמרנו כי כאשר היתה רחבה מלמטה וצרה מלמעלה כזה  
+<b>כמין קמטרא.</b> כבר קדם לנו ביאור קמטרא שהוא מפורסמות אצלנו ר"ל במצרים באלקמטרא ותרגום (מ"ב י) המלתחה קמטרא והוא אשר יהדקו בו הבגדים בארון: ואמר גלוסקוס הוא כמו נגר וצורתו מפורסמת אצלנו אבל אשר יתאמת אצלי לפי הענין שזאת התמונה היא כמו תיבה ופתח מן הצד כאילו הוא נקב בעצם האבן מקום יכנס ממנו המת ונועל זה השער ולזה כנגד פתיחת' טמא על דמיון מה שביארה התוספתא בבור מלא מתים לפי שזאת התמונה הוא בור על הצד הזה וזה צורתו  <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAFoAAABVAQAAAADhhc56AAAACXBIWXMAAA7EAAAOxAGVKw4bAAAA/0lEQVQ4jaXSyw3CMAwGYFc95NgRugiio7UVc7ADAyDRG2tkhB57iGJix3kYKAjhA82HQv7YFLAq+B23CDcW2ENT4QjlN8uosAwFaPuMCdeCGbcu44TOVPBtRlg1GYbOEHhDURXsIHDhXA5K4CACLTiIEbZwEIH3K8wJdKwdIziDPkC+5L2AchU6P8MloFwQUK5PQQVzxIxxXgxumQIKQhDIhTmoIHQU4CJ8hHkFMjaFrtqmsCr0FazCsIdlF9O4B3n/vsA3e5ARvMGmYCqsCTRR6foT6F+QebyBjCBiUgBoNwhFgFQK3RN8DcfPS8RVukYILZwx1R3hhqU08E88ADbhRysVsa+lAAAAAElFTkSuQmCC"> :  
+
+Mishnah 16
+
+אמרו כנגד קורקרותה ירצה בו שתהיה הטומאה תחתיה ממה שימשך לחללה לא שתהיה תחת עובי השפתות אף על פי שזה הענין מבואר אעשה צורתו וכבר ביארנו ענין אמרו בוקעת ועולה בוקעת ויורדת ואף על פי שזה לא יהיה אלא אצל צרות הטומאה בפחות מטפח ואמר <small>[עי' העתקת הכ"מ]</small> היתה טומאה כנגד קורקורתה אין לפי מה שהשרשנו שיהיה כל מה שיהיה נכחי לטומאה מאויר החבית טמא להיותה כלי חרס (לא) לפי שכלי חרס [לא] יטמא מגבו אבל להיותו מטמא מאוירו וזו החבית כבר נטמאה אוירה בזה המין מן הטומאה אשר יטמא כל מה שיהיה נכחי אליו והבן זה כי הוא מדקות הענין וחמור לא יפול עליו השכל אולם אם היתה הטומאה בתוכה הנה זה מבואר שהחבית טמאה ואם היתה הטומאה (בתוכה) תחת דפנה מבחוץ והוא שתהיה תחת עובי הגג ולא יהיה ממנו כלל תחת שוליה ממה שימשך לאוירה הנה החבית טהורה שכלי חרס אינו מטמא מגבו כמו שביארנו בשני מכלים והטומאה בעת שעברה בעליונה לא תכנס באוירה לפי שהיא תחת הדופן ואמרו בתוכה ותחת דפנה הוא שתהיה מקצת הטומאה תחת דפנה ומקצתה תחת קוקורתה לשון התוספתא [פ"י] כזית מן המת מקצתו נתין תחת דפנה ומקצתו נתון תחת קורקורתה כל שכנגד הטומאה בין מלמעלה בין מלמטה [טמא וכל שאינו כנגד הטומאה בין מלמעלה בין מלמטה טהור כצ"ל וכ"א לפנינו וכן הביאה הר"ש]. (טהור) ואם יש בדפנה פותח טפח הכל טמא וענין הכל טמא שיהיה כל מה שיגע בחבית טמא ואפילו מה שלא יהיה נכחי לטומאה אבל בהיות עובי גגה ממנו כבר התפשטה הטומאה בכולה ר"ל כל מקיפה ולזה היה כנגד פיה טהור ר"ל ממה שימשך לאוירה לפי שהטומאה כבר התפשטה והראה פעולתה ברוב כמו שהשרשנו בפרק שביעי עוד שב וביאר שזה כולו אם היתה החבית טהורה דבוקה בארץ אולם אם היתה כבר נטמאה מקודם באחת הטומאות שיהיה כלי טמא וכלי טמא אינו חוצץ כמו שהשרשנו בעשירי מכלים או יהיה גבוה על הארץ טפח שהוא אהל או יהיה הטומאה תוכה ועליה כסוי שיהיה כמו קבר סתום או תהיה כפויה על המטה הנה כל מה שיגע באיזה חלק שיגע ממנו באחד מאלו הענינים טמא והוא אמרו הכל טמא ר"ל תוכה וגבה ודפנה ובכלל כל מי שיגע בו הטומאה הוא טמא לאופן אשר זכרנו והבן זה: 
+
+Chapter 10
+
+
+
+Mishnah 1
+
+אמרו ארובה שהיא בתוך הבית ר"ל בגג הבית ממה שימשך לשמים כמו שתהיה זאת הארובה מגולה לא יהיה עליה צל וכאשר היתה הטומאה תחת גג הבית הנה הבית כולו טמא מפני הגג אשר יכללהו לבד המקום מהבית אשר יהיה נכחו לארובה המגולה לשמים שהוא טהור וכן אם היתה הטומאה תחת הארובה הנה כל הבית כולו טהור לפי שאין הטומאה תחת אהל ואם שם אחד ידו או רגלו על זאת הארובה הנה כבר הגיע לגג וכאילו אין שם ארובה שאדם נעשה אהל לטמא לפי מה שהשרשנו בפרק ששי מזאת המסכתא ולזה כאשר היתה הטומא' הבית כולו טמא וזה האיש ג"כ טמא וזהו ענין אמרו עירב את הטומאה. ואמרו מקצתה בבית מקצתה כנגד ארובה שיהיה קצת השיעור אשר יטמא תחת הגג וקצתו תחת הארובה יטמא הבית כולו ר"ל כל מה שתחת הגג ולא נאמר חצי שיעור לבד נכנס לתוך הבית וכן כל מה שיהי' נכחו לחצי שיעור אשר תחת הארובה מחלל לארובה טמא ולא נחשוב זה ג"כ בדמיון חצי שיעור מונח באויר אשר לא יטמא ואמנם יתחייב זה להתחבר השיעור כלו להיותו גשם אחד על דמיון מה שהתבאר בג' [מ"ד] מזאת המס': 
+
+
+Mishnah 2
+
+אמנם יתחייב זה שיהיה האיש אשר נתן רגלו מלמעלה טהור לפי שהארובה פחות מטפח על טפח ולא תצא טומאה מן הבית פחות מטפח כמו שכפלנו פעמים ול' התוספתא אין הטומאה נכנסת לאהל ולא יוצאה ממנו אלא בפותח טפח: אחר זה אמר אם טומאה קדמה את רגלו הוא טמא לפי שהטומא' תטמא כל מה שיגבילהו כמו שקדם ובעת שנתן רגלו האהיל על הטומא' ואם רגלו קדמה את הטומאה יהיה כמו גג ויתחבר הגג ולא יטמא זה האדם לפי שאין שם פותח טפח תצא ממנו הטומאה ולא האהיל על הטומאה בעת שהאהיל: והפליג ר"ש בזה הדין ואמר שאם באו שני אנשים ושם הראשון מהם רגלו בארובה ושם השני רגלו על רגל הראשון ואח"כ נכנסה טומאה תחת ארובה אחר (סר) [כן הסיר] הראשון רגלו והיה (רגלו) [רגל] השני על הטומאה והיה קודם הטומאה נכחו לזה המקום ואע"פ שהוא אמנם האהיל על הטומאה אחר הגעת הטומאה שם הוא טהור ואין הלכה לא כר"מ ולא כר"ש: 
+
+
+Mishnah 3
+
+כדי שתחלק הוא שאם תחלק והוא על מצבו יהיה מגיע ממנו תחת גג הבית כשיעור ומגיע תחת הארובה אשר אין בו פותח טפח כשיעור והלכה כרבי יוסי: 
+
+
+Mishnah 4
+
+אלו הארובות הוא כשתהיה בית ועליה ותהיה ארובה בגג הבית וארובה בגג העליה זו כנגד זו עד כי כאשר היתה הטומאה תחת הארובות הבית תהי' מגולה לשמים. וכבר קדם שכלי טמא אינו חוצץ וכאשר היתה הטומאה ובגגה פותח טפח הנה העליה טמאה להוציא הטומאה לה ולזה כאשר נתן הדבר שהוא מקבל טומאה על ארובה אשר בגג הבית הנה כבר נטמא זה הכלי ונטמא הבית וכאשר הבית כולו טמא ובגגה פותח טפח יצאה הטומאה מן זאת הארובה ונטמאה העליה גם כן לפי שזה הכלי לא יחוץ בין הבית והעליה להיותו כלי טמא אולם אם שם זה הכלי על הארובה העליונה אשר בגג העליה הנה הוא מבואר שהוא יטמא העליה והבית ואם היה כלי שאינו מקבל טומאה הנה הוא חוצץ בפני הטומאה ולזה אם שמהו על הארובה אשר בגג הבית יהיה הבית טמא והעליה טהורה ואם שמהו על הארובה אשר בעליה הנה הבית והעליה טמאים וכל מה שיהיה נכחי לזאת הארובה ממעל עד לשמים טהור: 
+
+
+Mishnah 5
+
+זה כולו מבואר ממה שקדם ביאורו כאשר הבנת השרש והוא שאין טומאה נכנסת לאהל ולא יוצאה ממנו אלא בפותח טפח: 
+
+
+Mishnah 6
+
+שאם תעלה ואין שפתיה נוגעות בארובה ענינו שיהיה הכלי נכחי לארובה ותהיה הארובה גדולה מעצם הקדרה עד חשבנו שהכלי יעלה על עמוד נצב יצא מן הארובה ולא יגע בצדדים בשום פנים וכאשר היתה הקדרה על זה המצב והיתה הטומאה באיזה שיהיה מן הקדרה הנה תטמא כל מה שיהיה נכחי אליה לבד ולמעלה או למטה להיות הטומאה רצוצה ואינה תחת אהל אחד או מגולה לשמים ולא <small>[בד"ן הגי' יתפשט]</small> יתפשנה מעשיה ולא יראה כמו שביארנו בענין בוקעת ועולה ואם היה גובה הקדירה מן הארץ טפח וטומאה תחתיה הנה כבר האהיל על הטומאה ויטמא הבית בכללו וכבר קדם לך בזה הפרק בהיות הטומאה תחת הארובה שהוא אם נתן רגלו מלמעלה עירב את הטומאה וכל מה שיהיה בתוכה או על גבה הנה הוא טהור לפי שאינו תחת אהל מגולה מפני שהוא כנגד ארובה ואם היתה הטומאה בתוכו או על גבה והיתה זאת הקדירה גבוהה טפח כמו שזכרנו הכל טהור ר"ל הבית כלו טהור לפי שהטומאה כנגד הארובה וכן תחת הקדירה טהור לפי שהוא אהל להיותה גבוהה טפח לפי מה שהשרשנו ואמנם יטמא כנגד הטומאה לבד עד לרקיע: 
+
+Mishnah 7
+
+הכל מבואר וא"צ פי': 
+
+
+Chapter 11
+
+
+
+Mishnah 1
+
+כבר נכפל פעמים שדרך טומאה לצאת ואין דרכה להכנס וכאשר נסדק הבית וזה כשנסדק הגג כולו והכתלים הנושאין הגג עד הארץ והיתה הטומאה בחצי הפנימי משני חלקי הבית והוא החלק אשר כנגד לפתח והכלים בחלק האחר אשר ימשך לחוץ בית שמאי אומרים עד שיהיה רחב הסדיקה ארבעה טפחים ואז לא יטמאו אלו הכלים שאנחנו לא נצטרך בפותח טפח לבד בכאן להיות הטומאה בפנים וכלים בחלק החיצוני שדרך טומאה לצאת וב"ה אומרים שלא יצטרך לפותח טפח להיות הגג בכלל הבית וכבר התבאר בתוספתא באמרם כל שהוא הוא שיהיה הסדק שיעור חוט המשקולת ור' יוסי אומר פותח טפח על השרש והלכה כבית הלל: 
+
+
+Mishnah 2
+
+זה הסדק אמנם הוא בגג האכסדרה והוא אלפרנד"ל וכבר ידעת צורת' ושהיא לשער הבית וכאשר נקרע הגג שלה על הארץ כולו הנה היו שני חצאי ימין ושמאל וכבר קדם לך בפרק אשר לפני זה עירוב הטומאה מלמעלה אצל הסדיקה או מלמטה שיהיה נכחי כאשר היה בדבר אשר יקבילהו הסדק גבוה טפח מהארץ או יותר כמו שהתבאר בארובה שבתוך הבית: 
+
+
+Mishnah 3
+
+סגוס וכופת הם כלים כמו שבארנו בכ' מכלים (מ"ב): ועבה הוא שיהיה גבוה מטפח ולמעלה: וקפולין בגד מקופל קצתו על קצתו ואמר שאם היתה הטומאה באחד מצדדי האכסדרה הנחלקת והיה בגד עבה או בגד כרוך תחת הסדק הנה לא נאמר כי כאשר יהיה גבוה ובגבהותו טפח נחשוב בכל מה שתחת בגד העליון או השטח העליון והדומה לו עד הארץ ונחשוב שיהיה אהל תחת הסדק גבוה טפח אבל נדון אותו כאילו נתן את הקנה בהארץ ולא עירב את הטומאה עד שיהיה תחת הסדק אהל בו חלול כמו שהתנה כמו שביארנו שרש זה כולו: ואמרו עד שתהיה העליונה גבוהה מהארץ טפח ענינו שיהיה תחתיו חלל טפח ואם היה אדם נתון תחת סדק של אכסדרה בית שמאי אומרים שהוא לא עירב את הטומאה ואף על פי שגובה גשמו יותר מטפח כדין סגוס וכופה ובית הלל אומרים הסגוס והכופה מקשיים והאדם חלול והצד העליון ממנו כולו הוא אהל על הארץ ויביא את הטומאה לצד שני של אסקופה: 
+
+
+Mishnah 4
+
+לא יצטרך לבאר כאשר אמרו קוברי המת ר"ל נושאי המת עד שיהיה המת עצמו הוא אשר האהיל על הדבר אהל וענין מביא את הטומאה בכאן שיביא לבית ויטמא הבית אשר ישקיף ממנו וטעם זה אצל ב"ה היות האדם חלול והצד העליון מביא את הטומא' לפי שהוא כמו אהל קצתו על המת וקצתו תוך הבית וזה האהל בינו ובין גופו גובה טפח ויותר לפי שהאדם חלול: 
+
+
+Mishnah 5
+
+היה מוטל על האסקופה קצתו בבית וקצתו על האסקופה ב"ה סומכין על דעתן באמרם אדם חלול הוא ולזה יביא את הטומאה לבית לפי מה שקדם בקדרה כאשר היתה גבוהה טפח ונוגעת בשקוף הפותח טפח הנה הטומאה כאשר היתה על גבה הבית טמא: 
+
+
+Mishnah 6
+
+אמר כי כאשר היתה הטומאה בבית ואדם מוטל על האסקופה וקצתו בבית והאהילו טהורים על קצת זה האדם אשר באסקופה הנה למי שיאמר אדם חלול יביא את הטומאה כאילו הם האהילו על הטומאה: 
+
+
+Mishnah 7
+
+לשון הברייתא כלב שאכל בשר המת ונכנס לבית הבית טהור ואמר יטמא כמו כן מה שהגיע בגופו בעבור שמת הכלב והיה זה הדבר במעיו: ואמרו מוטל על האסקופה הוא גם כן שיהיה קצתו בבית ורבי יוסי מדקדק מקום הטומאה ר"ל איצטומכת הבעלי חיים אם היה מקום האצטומכא תוך הבית הנה הבית טמא להגעת הטומאה. וזה אשר תראה הטומא' כבר הגיע אצלם מאיחור עיכול הטומאה באצטומכת הכלב אולי זה בבשר המת לבד וזה לא יתאמת והלכה כרבי יוסי והלכה כרבי יהודה בן בתירא באמרו בעופות ובדגים מעת לעת: 
+
+
+Mishnah 8
+
+כבר קדם לך בפרק החמישי מזאת המסכתא כי כאשר יכפה כפישה ע"פ החדות שהיא תציל כל מה שיש שם ואמר כי כאשר היתה מנורה בזה הסהר והפרח אשר עליו תשים הנר על שפתו עם הסהר וזה יקרא פרח כמו שבארנו בכ"א מכלים והיתה הכפישה כפויה על הפרח עד שתשים שפת הפרח בין הכפישה והחדות הנה בזה מחלוקת בית שמאי ובית הלל אם תציל המנורה בכללה מה שבתוך הסהר אם לא: 
+
+
+Mishnah 9
+
+<b>טומאה שם הבית טמא.</b> ר"ל כאשר היתה הטומאה בין שפת החדות לשפתי הכפישה הבית טמא לפי שכבר ביארנו פעמים במה שקדם שכל מה שיציל באהל המת על דברים הטהורים עד שלא יטמא הנה הם לא יצילו על הטמאי' מלטמא. וכבר ידעת שהדות בבנין והוא סהר גבוה על הארץ וכאשר היו כלים בצדדיו והיה מקומו טפח על טפח נפרד מהבית והיה בדין הדות כמו שיציל לכל מה שבתוכה ג"כ יציל מה שבצדדיו אולם אם היו צדדיו יותר רחבים מכתלי הבית הנה הכלים אשר יהיו בתוך כתלי הדות טהורים ואפילו לא יהיו מקומו טפח על טפח ולא נדון בו מחצה על מחצה לפי מה שהתבאר בששי מזאת המס' ובתוספתא (פי"ב) אמרו שבכתלי הדות טהורי' ושבכתלי הבית נדון מחצה על מחצה זה להיות כתלי הדות יותר רחבים כאילו לא יכנס בדין כתלי הבית כלל אבל הוא כלי בעצמו: 
+
+
+Chapter 12
+
+
+
+Mishnah 1
+
+כבר קדם בששי מזאת המס' שהכלים נעשים אהלים לטמא אבל לא לטהר וביארנו זה היטב: ותנור ישן הוא כדמיון כלי ולזה כאשר היתה טומאה תחת הנסר וכלים על גביו או טומאה ע"ג וכלים תחתיו הכל טמא כאשר היה התנור ישן כמו שהתבאר בזה הפרק אולם אם היה תנור חדש הנה הוא ישים הנסר אהל ויבדיל מה שלמעלה ממנו ממה שתחתיו ואין הלכה כרבי יוחנן בן נורי: 
+
+
+Mishnah 2
+
+כבר התבאר בתוספתא (פי"ג) שזאת הסרידה עודפת ע"פ התנור כל שהוא ובתנאי שיהי' לה שפה עגולה עד שיהיה לה בית קיבול וכן התנה בתוספת' שיהיה לה בית קבול ואמר שם ואם היתה חלקה הרי היא כנסר וצריכה פותח טפח ואז תבדיל אשר על גבה מאשר תחתיו: ואמר כנגד אוירו של תנור הוא שתהיה הטומאה על הסרידה אשר על אויר התנור לא על אויר העגול היוצא מפי התנור ומבואר שזאת הסרידה היא של חרס וכבר ביארנו זה בח' מכלים: 
+
+
+Mishnah 3
+
+בטח הוא בנין יוצא מהכותל לפני החלון כי כאשר יעלה העולה מהארובה יסמך ע"ז הבנין ולזה יקרא בטח ואמר כי כאשר היתה טומאה תחתיו לא יטמא הבית לפי שלא יגיע הטומאה תחת אהל מחובר בזה הבית ואם היה שם זיז יוצא מזה הבנין בתוך הבית הנה הבית ג"כ טהור אצל ר"א להיות הטומאה תחת הבטח לא תחת הזיז ורבי יהושע אומר שאנחנו נחשוב הבטח נפרד ויהי' הזיז העליוני המחובר באויר הבית בלא שפה והנני עתיד לבאר לך דיני הזיזין בהבאת הטומאה איך היא ואיך צורת הזיזין והלכה כר' יהושע: 
+
+
+Mishnah 4
+
+אמר בכאן בתוך הבית בגג הבית כמו שאמר במה שקדם ארובה שהיא בתוך הבית וכן התבאר בתוספת' ושם נאמר סנדל של עריסה שפוחת מעזיבה שיעורו בפותח טפח נפחת הבית מאליו שיעורו מלא אגרוף וערס הוא המטה הנה ערשו ערש ברזל (דברים ג׳:י״א) וסנדל של עריסה הוא דומה לעטרה של פתח אשר יעשה מברזל וזה שיעשה מברזל טבעת יכנס בו רגל המטה והוא יקרא סנדל ואמר כי כאשר היה מטה בעלי' ונקב בגג הבית עד שיעבור אל אויר הבית נקב ונכנס בו סנדל של עריס' ר"ל כי כאשר הרכיב שם רגל המטה עד שתהי' זאת הסנדל אשר תחת רגל המטה נראה בגג הבית ויהי' זה הסנדל מאהיל על הטומאה הנה אם היה זה הנקב אשר נעל אותו הסנדל טע"ט הכל טמא ר"ל העליה וכל מה ששם מכלי' לפי מה שקדם בפ"י ואם לא יהי' בו טע"ט העליה טהורה וזה הסנדל לבדו הוא אשר יטמא ככופה המאהיל על הטומאה וכבר היה חלק מהאהל ויקרא אב הטומאה והמטה הסמוכה עליה ראשון לטומאה והדבר אשר יגע למטה שני לפי מה שהשרשנו וביארנו בפתיחת זה הסדר והוא ענין אומרו מונין בו כדרך שמונין במת וכן כל כלי מתכות כזה הסנדל או בגדים שהם שמים אותו אב על דין טומאת הכלים כמת כמו שהתבאר בראש מס' זו: 
+
+
+Mishnah 5
+
+<b>מכוונות.</b> שתהיה אחת נכח השנית והעליונות כבין התחתונות הוא שתהיה כל קורה מהעליונות נגד החלל אשר בין כל שתי הקורות התחתונות וכבר קדם לך בשבת (דף קא.) וסוכה (דף ד:) ועירובין (דף פז.) שמן השרשים שנאמ' גוד אחית מחיצה וגוד אסיק מחיצה ושזה הלכה למשה מסיני וענין זה שנחשוב המחיצות יורדות מלמעלה למטה ועולו' מלמטה למעלה וכבר התבאר בתוספת' שזה כולו בשני תנאין שיהי' ברוחב כל קורה פותח טפח וביניהן אויר גם כן פותח טפח ואז נחשוב הקורה העליונה שהיא כאילו ירדה למה שבין הקורה התחתונה וישים הכל גג א' וכן נחשוב הקורה התחתונה כאילו עלתה בין הקורה העליונה וישים הכל גג אחד ולזה כאשר היתה טומאה תחת קורות הבית הבית והעליה טמאין אולם כאשר היה ברוחב כל קורה פחות מטפח הנה הדין כמו שהתבאר בתוספתא וזה שבהלכה הראשונה אשר הוא שיהיו הקורות מכוונות אם היתה הטומאה תחתיהן או ביניהן או על גביהן טומאה בוקעת ועולה בוקעת ויורדת לפי מה שהשרשנו מהשרשין ובהלכה שניה ג"כ אמנם אם היתה הטומאה הנה היא בוקעת ועולה בוקעת ויורדת אם לא שתהיה הטומאה תחת אהל טפח שכל שהוא ממעל לאהל טהור כמו שקדם: 
+
+
+Mishnah 6
+
+כבר כפל הרבה זה השרש והוא שהטומאה כאשר לא יתפשט דינה תחת אהל הנה היא תטמא כל הנוכחי אליה למטה ולמעל' וכבר ביארנו ביחס המרובע לעיגול מה שיש בו די בריש עירובין ועיין אותו שם: 
+
+
+Mishnah 7
+
+ידוע שהשטח אשר בו טפח על טפח יקיף בו ארבעה טפחים וכמו שקדם אמרו בזמן שהיא מרובעת ד' וידוע שהתמונה אשר בו טפח על טפח על רום טפח מביא את הטומא' ושכל שיש בו רחב טפח יש בו בהיקפו ג"ט וכל שיש בו טע"ט יש באלכסונו טפח ושני חומשים וכאשר היו אלו השרשים כולן ידועין התחייב מהן כי כאשר היה עמוד עגול על תמונת (האסתומכ') [האסטוונא] ובהיקף כל עגולה משתי עגולות כ"ד טפחים והיה עגול על שטח עד שיהיו שתי עגולות תושבות ושוכבות על הארץ ממשמשות לשטחי' על אורכה ומונחת על הארץ הנה זה החלל כולו אשר תחת דופן העמוד אשר בין שטח העמוד ובין שטח הממשמש לא יהיה בו טפח על טפח מרובע על שיעור אורך העמוד וזה לך הצורה מבוארת ולמדנו בכאן שאם היה טפח על טפח ברום טפח לא ימשך ברביעי על תכלית שטח העמוד הנה הוא יביא את הטומאה תחת כל העמוד וזה התועלת אשר למדנו בזה הדין ושמור אותו שהוא ענין נפלא מאד: 
+
+
+Mishnah 8
+
+כבר קדם במקומות מזו המסכת שהטומאה כאשר היתה גבוהה מן הארץ הנה היא כקבר סתום ומטמא כל סביביו והבית כולו טמא להיות מאהלת: ואמרו ידון מחצה למחצה שהוא כאשר נעיין מקום הטומאה אם היה בחצי רחב האסקופה אשר ימשך חוץ לבית הבית טהור כמו אם היתה הטומאה בתוך כתלי הבית לפי מה שהתבאר מזו המס' ומזו ההלכה יתבאר לך שמי שנכנס קצת גופו באהל המת נטמא ולשון ספרי (במדבר י״ט:י״ד) כל הבא אל האהל זה שבא מקצתו וכל אשר באהל (שם) זה שבא כולו והלכה כרבי יהושע ואין הלכה כרבי יוסי: 
+
+
+Chapter 13
+
+
+
+Mishnah 1
+
+כבר התבאר בי"ז מכלים שמלא אגרוף כראש הגדול של אדם ושמלא מקדח גדול שבלשכה כפונדיון ומאור הוא ארובה אשר יכנס ממנה האורה ואמר שמי שפתח הארובה להכנס ממנ' אורה אם היה כפונדיון או יותר תביא את הטומאה אם לא שיהיה בה טפח על טפח לפי מה שקדם בהלכות מזו המסכת ואם זאת הארובה נפתחה מעצמה ר"ל מבלי פועל אדם אבל בשאר מהסבות אשר זכר או זולתם הנה זאת הארובה תקרא מאור שלא נעשה בידי אדם הנה הוא לא תצא ממנו הטומאה ויכנס בבית אחר אלא א"כ היה ממלא אגרוף ולמעלה וזה כאשר לא כוון על זאת הארובה אשר נפתחה בלי כוונה לענין מן הענינים אבל אם ספק אם כוונו עליו לענין מה הנה הוא ישאר בשיעור הראשון ואע"פ שלא נעשה בידי אדם ולזה אם חשב על זה החלון אשר פתח אותו המים או זולתו להשאר להשתמש בו שיעורו כפותח טפח ואם חשב עליו להשאר בעבור האור שיכנס בו שיעורו מלא מקדח כמו שאם פתחה מתחלה לכך הנה התבאר זאת ההלכה על השלימות והתאמת לך שלארובה ארבעה שעורים היותר קטן מלא מקדח והנמשך אליו אצבעיים על רוחב גודל ואשר ימשך אליו טפח על טפח והיותר גדול מלא אגרוף והתבאר הדין את אשר יצטרך בו לכל שיעור מהן: <b>סריגות.</b> הן השבכות הארוגות מקנים וזולתם ושם הקנה הדק סריג וכן רפפות מין מן השבכות ויעשו חלונות גדולות בהם להכנס בהם האורה: עוד יעשו על החלונות בכללה שבכה יעשה מעץ ערבה או מחריות של דקל או בנין או זולת זה ואומרים ב"ש כי אם היתה בנקבי זאת השבכה מלא מקדח יביא את הטומאה כי האורה יכנס בו ולזה כוון: עוד חזר במאמר לפי כוונת ההלכה ואמר שזה אשר שמנו שיעור למאור מלא מקדח הוא להביא את הטומאה לבית שהיא תכנס מזה הנקב כאשר היתה שם טומאה או תחת אהל מחובר בזה המאור לפי מה שקדם ביאורו וכן הוציאה את הטומאה שכאשר היתה טומאה בבית תצא מזה המאור הקטן ויטמא כנגדו וחלק רבי שמעון ואמר ואפילו מן המאור לא תצא טומאה בפחות מטפח ואין הלכה כר' שמעון: 
+
+
+Mishnah 2
+
+כאשר בנה בית חוצה לה נעשה חלון בין שני בתים ואינו אז לאורה שהרי לא יכנס ממנו אור ואולם נשארה לשמוש לבד ולזה שעורה בפותח טפח ואם שם קורות זה הבית אשר בצד זה הבית אשר בנה חוץ לחלון בקצת גובה הארובה היה מה שממנו תחת הגג לשמוש ואשר למעלה מהגג לאורה לפי שהיא מגולה לשמים ויכנס ממנו האור: 
+
+
+Mishnah 3
+
+כאשר זה הנקב בפתח הבית אמר ר' עקיבא שהוא כמו מאור שלא נעשה בידי אדם שאע"פ שלא יכוין להכנס בו האורה הנה יכנס ממנה האורה ולזה ישער אותו כמלא אגרוף ורבי טרפון אומר שהוא ישתמש ממנו להכניס איזה דבר להביא או להוציא ויהיה לתשמיש ולזה שיעורו בפותח טפח עוד אמר שאם היה שער זה יותר קצר מפתח השער עד שישאר חלל ויכנס ממנו אורה בעת שהפתח נעול אם מלמעלה ממה שימשך למשקוף אם מלמטה ממה שימשך לארץ או שסתם אדם הפתח ולא השלים סתימתו ונשאר סדק הבית פתוח בין שני שערים או בין שער אחד או היטיב סתימתו ופתחו הרוח שאלו הפתחים כולם הוא כמו מאור שלא נעשה בידי אדם לדברי הכל שיעורו מלא אגרוף ואז תצא טומאה מהבית או תכנוס לו מזה החלל והלכה כר"ע: 
+
+
+Mishnah 4
+
+יאמר שמי שנקב בכותל נקב עובר להגביה בו קנה לענין מה או מסמר ינעול בו הפתח הוא אשר יקרא אספתי לכל השערים או לשום שם כלי ישימו עליו הנר או להשקיף ממנו מי שילך ויצא מביתו או לקרות ממנו מי שירצה הנה שיעור זה הנקב בפותח טפח: 
+
+
+Mishnah 5
+
+ענין זה המאמר כי כאשר היה חלון בין שני בתים דרך משל בו טפח על טפח מצומצם אשר יביא את הטומאה כמו שקדם והיה באחד משני בתים טומאה מהטומאות אשר תטמא באהל המת וכבר קדם ממנו בזאת המסכת ובארנו שמכללם זית בשר ורובע עצמות והיה בזה החלון מעט דבר טהור אשר הוא כבר חסר שיעור החלון יהיה פחות מטפח ולא יטמא הבית השני והתנה בזה כשלא יהיה הדבר אשר מיעט החלון מין מן הטומאה אשר בבית כמו שיהיה בבית כזית בשר מן המת ובחלון פחות מכזית מבשר המת ואף על פי שפחות מכזית טהור או שיהיה בבית רובע עצמות ובחלון פחות מעצם כשעורה לפי שכאשר היה הדבר אשר בחלון מין מן הטומאה אשר בבית הנה הוא יצטרף עמו וכן כל מה שזכר מאלו התנאים וחזר למנות הדברים אשר ימעטו את הטפח כאשר יהיו לו התנאים וכבר ביארנו בששי מזאת המסכת שמתנאי הדברים שחוצצין בפני הטומאה שלא יהיה דעתו לפנותו וכבר ביארנו פעמים שטומאת אוכלין בכביצה ומה שיהיה פחות מכביצה לא יטמא טומאת אוכלין (טמאין) ולזה נחשבו כדבר טהור כמו שהתבאר בראש מסכת טהרות: והתבואה שבחלון כאשר תצמח שם וכל דבר מחובר בארץ הוא טהור וכבר התבאר בהש"ס (ב"ב דף כ.) שיהיה זה הצמח מהשרש רחוק מן הכותל ונכנס וסתם החלון בקצת לפי שאם היה בתוך הכותל יהיה דעתו לפנותו שאם יעזבהו יפסיד הכותל וכבר בארנו בה' מזאת המסכת שמתנאי הדבר החוצץ שלא יהיה דעתו לפנותו ומבואר הוא כי כאשר יהיה בחלון דרך משל כמו ד"ט ותהיה זאת התבואה כבר סתמה ממנו יותר על ג' הנה הטפח נתמעט ולא תצא הטומאה מזה החלון: וכבר התבאר בי"ז מכלים שהככי הוא האריג הדק הלבן אשר ימצא בתוך הקנה הגדול והוא כמו אריגת העכביש והוא יקרא ככי וממנו דבר דק מאד יותר דק מחוט המשי וזהו ככי שאין בו ממש וממנו אריג הוא דומה לבגד חזק הבהירות והלובן וזהו ככי שיש בו ממש והנה התבאר בראש מסכת טהרות שנבלת העוף הטהור צריכה מחשבה ואז תטמא טומאת אוכלים בכביצה ולא יצטרך הכשר ושנבלת עוף הטמא צריכה מחשבה והכשר ואז תטמא טומאת אוכלים בכביצה וענין המחשבה שיכוין עליה שתהיה מאכל אדם לפי מה שיתבאר בסוף עוקצין והכשר הוא שינתן עליה ברצון אחד מהז' משקין כמו שיתבאר במכשירין (פ"ז מ"ד) ואלו המנויים כולן טהורים ולזה ימעטו: 
+
+
+Mishnah 6
+
+לשון התורה בין בשתי בין בערב שיטמא בצרעת אמר יתברך (ויקרא י״ג:מ״ח) או בשתי או בערב. ולבינ' מבית הפרס גוש מגוש עפר הנעש' מבית הפרס וידוע שבית הפרס טמא להיותם אומרים בתוספתא לא אמרו אלא גוש כברייתו והנה יתבאר כל דיניו בזאת המסכת ואמרו הטמא אינו ממעט וכלל הדבר אשר הוא טמא בעצמו כמו כזית מן הנבילה וכעדשה מן השרץ או הדבר אשר יטמא בהיותו בחלון כמו כביצת אוכלים כשרים או הדומה להן והלכה כחכמים: 
+
+
+Chapter 14
+
+
+
+Mishnah 1
+
+זה הזיז אשר יביא את הטומאה בכל שהוא כבר התבאר לך את צורתו ואת תנאו וזה שיהיה לו תוספת אל מה שימשך לארץ כזה   <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAADwAAABRAQAAAACm7fhbAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAVElEQVQokWP4DwUM5DH+1UMZfxiY90MZIGAPlvoMZhBv4GdSGI8xGM8xGJhqiNFFknY8BpKk6zgGA27OYQwGtSzFZGDahYdxnCyTKXQhJuM7lhQFABbicf//J+ZAAAAAAElFTkSuQmCC"> יהיה בינו ובין הארץ גובה י"ב טפחים והוא יוצא מצד פתח הבית ונחשוב זה הקצה הנוסף שהוא כבר הגיע לארץ וכל הטומאה אשר תחתיו לצד הבית ואלו השיעורים כולן הלכה למשה מסיני: <b>ונדבכים.</b> קבוץ מנדבך וכבר ביארנו בברכות (פ"ב) זה השם על מה יורה: <b>ועטרות.</b> הכתרים ר"ל היוצא מהבנין: <b>והפתוחין.</b> יהיו ג"כ בולטין ורוב מה שיעשו זה בבניינו אבן או הגף:  
+
+Mishnah 2
+
+<b>ע"ג הפתח.</b> ר"ל שיהיה יוצא מהמשקוף ולהיותו למעלה מי"ב טפחים יצטרך שיהיה בו פותח טפח ואז יביא את הטומאה לבית: עוד אמר שעל גבי החלון שאם הוא ע"ג רום אצבעיים שאז יביא את הטומאה והתבאר בתוספתא שיצטרך שיהיה רחב זה הזיז רחב אגודל הזה אם החלון הוא עשוי לתשמיש אשר שיעורו טפח על טפח כמו שקדם אולם העשוי למאור אשר שיעורו מלא מקדח הנה באיזה שיעור שיהיה הזיז ובאיזה גובה שיהיה יביא את הטומאה וכאילו הוא יאמר שעל גבי החלון העשוי למאור ששיעורו מלא מקדח כל שהוא ור' יוסי אומר שיצטרך שיהיה גבוה זה הזיז גם כן מלא מקדח ואין הלכה כרבי יוסי: 
+
+
+Mishnah 3
+
+אומר רבי יהושע להיות הקנה משוך על ארכו ודבוק לכותל אע"פ שהוא למעלה מי"ב טפחים הנה הוא יביא את הטומאה לבית בכל שהוא ואמר רבי יוחנן בן נורי שלא תהיה זו חמורה מהזיז אשר לא יביא את הטומאה כאשר היה למעלה מי"ב טפחים אלא בפותח טפח כמו שקדם והלכה כרבי יוחנן בן נורי: 
+
+
+Mishnah 4
+
+[זיז.] דמיון תא סיבב את כל הבית בד' כתליו ויצא ממנו בחלל הפתח ג' אצבעות: ואמרו וכן בחצר שהיא מוקפת אכסדרה ירצה בו כי כאשר היה הבית מוקף באכסדרה והיתה טומאה בבית הנה כל מה שתחת אלו האכסדראו' טמא לפי שהטומאה תצא מהבית ותתפשט תחת המשקוף כולו אולם אם היתה טומאה בחצר הנה אין ספק שהכלים שבאכסדרה טהורים לפי שהטומאה מגולה לאויר ואם היתה הטומאה באה מאכסדרי הבית לדברי הכל טמא לפי שגג האכסדרה כבר כלל כל פתח הבית ואמנם חלקו להיות אוכל בשיעור ג' אצבעו' לבד ואמר רבי אליעזר שבזיז חומרא בהיותו טמא בכל שהוא כמו שקדם כן יביא טומאה לבית בג' אצבעות אולם אם היה אוכל מפתח הבית טפח יהיה הבית טמא לדברי הכל והלכה כרבי יהושע: 
+
+
+Mishnah 5
+
+דע שכל מה שיאמר תחתיהן הנה ענין זה תחת התחתון כמו בינו ובין הארץ וכל מה שיאמר על גביהן עניינו על גב העליון וכאשר היה העליון עודף טפח אין הבדל בין היות הטומאה תחת הזיז התחתון או תחת הנוסף אשר יוסיף לעליון או ע"ג זיז התחתון אשר יביא הטומאה ביניהן כל מה שתחת העליון טמא בכל אלו המצבות אשר תביא הטומאה ביניהן ושרש זה כבר הוכפל פעמים ולזה אמר תחתיהן וביניהן טמא והלכה כרבי יהושע: 
+
+
+Mishnah 6
+
+כאשר היתה טומאה ביניהן והיה ביניהן פחות מגובה טפח הנה אין זאת הטומאה באהל ואמנם היא דחוקה והיא אשר תקרא בש"ס טומאה רצוצה ולזה כנגדו עד הרקיע טמא וכאילו היה על גביהן ואשר ראוי שלא תטמא ג"כ תחתיהן להיות בתחתון פותח טפח והוא גבוה מן הארץ גובה רב לפי שהמאמר הוא בזיז והוא כמו שקדם: 
+
+
+Mishnah 7
+
+זה מבואר ממה שקדם ודין השתי יריעות זו על גב זו כדין שני זיזין: 
+
+
+Chapter 15
+
+
+
+Mishnah 1
+
+כבר ביארנו בפי"א (מ"ג) ענין אמרו אין מביאין את הטומאה וביארנו שם סגוס ושם כופת. וטבלאות לוחות: וענין אמר בכאן עד שיהיו גבוהין מן הארץ פותח טפח לפי מה שאספר וזה כאשר היה סגוס או כופת או טבלא או בגד מושם אחד למעלה מהשני עד שיהיה בגבהו טפח עוד היתה הטומאה למעלה מזאת הטבלא דרך משל אשר היתה גבוה מן הארץ והיתה טבלא שניה ממעל לטומאה דבוקה בה הנה זאת הטבלא העליונה מביאה את הטומאה ותטמא כל הטבלאות ומה שביניהם מן הכלים וזה הדין בעצמו בסגוס ובדומה לו בזה הדבר נחלקו טבלאות של שיש לפי שהן נחשבות כארץ ואם היו שיש על שיש והיה בין השיש העליון אשר תחתיו הטומאה ובין הארץ גבוה אלף אמה לא נחשוב מהשיש כאילו הוא נעדר אבל נאמר שהיא תחתיו טומאה רצוצה ובוקעת ועולה בוקעת ויורדת ולשון התוספתא בביאור אלו הענינים כן טבלאות של שיש חלקה זו על גבי זו וטומאה תחת אחת מהן אפי' גבוהות מן הארץ אלף אמה טומאה בוקעת ועולה בוקעת ויורדת: 
+
+
+Mishnah 2
+
+<b>נוגעות בקרנותיהן.</b> על זאת הצורה   <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAADkAAABHAQAAAACVS9KZAAAACXBIWXMAAA7EAAAOxAGVKw4bAAAAhklEQVQokaXSMQqAMAwF0F8cPID3MUcTcfBK7gpep+DSQRqb2oLYWlAzPX5ImyHgUEihKQJAFyEhTExKUGw89gSmANxh34CvoDxsAeqesOKJLMk40KKWlpTDngXxKMs3bg1BzdrDvfUZa4LQIh4SzB5u+fUHdA7hi2qpTgCP6MMhbQ+nFXEA0LG1uLvVOjkAAAAASUVORK5CYII="> הנוגע בשניה טמא טומאת ז'. לפי שהוא חלק מאהל המת וכלים שתחתיה טהורין לפי שלא יגיע בינה ובין הטבלא אשר תחתיה הטומאה פותח טפח עד שתביא לה טומאה ואמנם ימשש זוית לזוית לבד כמו שביארנו והבן זה הענין והקש עליו ואמר עד שיהיה בו רבוע פותח טפח לפי שכבר יהיה מעט הגובה או מעט הרוחב הנה לא יביא טומאה תחתיו עד שיהא בו טפח על טפח על רום טפח:  
+
+Mishnah 3
+
+כבר ידעת איך הוא תמונת החביות וזה שבטניהם בולטים ושוליהן וראשיהן מחודדים וכאשר יתחבר חבית מהחבית הנה כבר ימשש שטח זה לשטח זה טפח על טפח או יותר מטפח וכאשר תמשש אחת חבירתה והתחברו כולן אחת (תחת א') בין שהיו יושבות על שוליהן או על צידיהן והיו כולן גבוהות מן הארץ טפח הנה היו כולן אהל אחד ולזה כאשר טומאה תחת אחת מהן תחת כלן טמא. והוסיף בזה החביות דין ואמר כי כאשר התחברו כמו שספרנו בפותח טפח והם כבר נטמאו במין ממיני הטומאות והיתה טומאה תחת אחת מהן תחת כלן טמא אף על פי שאין שם חלל טפח ולזה להיותה בעלת בטן ולה חלל הרבה ואנחנו נאמר הצד עליון מביא את הטומאה לפי מה שקדם מאמר בטומאת אלו החביות כולן טמאות ואוירן טמא אולם אם היו טהורות למה שיתפשט זה המאמר לפי שהצד העליון לא תגיעהו הטומאה לפי שכלי חרס אינו מטמא מגבו כאשר השרשנו: 
+
+
+Mishnah 4
+
+<b>כלים שבחצץ.</b> ר"ל שיהיה בתוך המחיצה ואם היה במקומה חלל טפח על טפח הנה היא תטמא בין היתה טומאה בבית בין היתה טומאה אחורי המחיצה ואלו היריעות יחוצו בפני הטומאה לפי שהוא שם אהל לפי מה שהתבאר בח' מזאת המסכת: 
+
+
+Mishnah 5
+
+<b>כלים שבחצץ.</b> אין בהם הבדל בין בהיותן בתוך המחיצה או בתוך החצץ והארץ גובה טפח הנה זאת המחיצה נעדרת ויהיו הכלים טמונים בתוך הארץ אשר תטמא שארצו של בית כמוהו עד התהום ולשון ספרי כל אשר באהל (במדבר י״ט:י״ד) לעשות קרקע הבית כמוהו עד התהום ובזה הענין מן הצדדין או כנגד הקורות לפי שלא יצטרך שם חלל טפח וכבר התבאר לך שאלו המחיצות מצילין על הטהורים מלהטמא ולא מצילין על הטומאה עד שלא תטמא כמו צמיד פתיל לפי מה שבארנו בח' מכלים ואל הענין הזה רמז בתוספתא באמרם צמיד פתיל ואהלים מצילין על הטהורים מליטמא ואין מצילין על הטמאים מלטמא ושמור זה: 
+
+
+Mishnah 6
+
+<b>טומאה מבפנים.</b> בתוך הבית בין שיהיה בתוך התבן בין שיהיה בין התבן לקורות וכלים שכנגד היציאה ירצה בו הכלים אשר תוכן בפתח הבית בכלל הבית ול' התוספת' (פט"ו) כלים שכנגד יציאת הטומא' במלואו של פתח טמא. ואמרו טומאה בחוץ ירצה בו חוץ לתבן במלואו של פתח ואשר יציל על הכלים ואע"פ שמקומן טפח על טפח בתוך התבן כאשר היה בין התבן לקורות פותח טפח לפי שסתם תבן דעתו לפנותו ואינו חוצץ: 
+
+
+Mishnah 7
+
+<b>בטלו.</b> ר"ל בטל דין הבית ואם היה בתוך זה העפר כלים ובמקום אחר ממנו טומאה הנה לא יטמאו אלו הכלים באהל שדין האהל כבר בטל להיות בית נהרס וכן כרי של תבואה וגל של אבנים ואע"פ ששם טומאה בצד הכלים ולא תהיה שם נגיעת הכלים לפי שטומאה רצוצה לא תטמא אם לא בנכחיות כמו שהשרשנו ואם היתה טומאה בזה הכרי כולו הוא כמו קבר סתום ומטמא מכל סביביו ול' התוספתא (שם) כרי של תבואה וטומאה בתוכו טומאה בוקעת ועולה בוקעת ויורדת ואם יש במקום הטומאה טפח על טפח הרי הוא כקבר סתום ומטמא מכל סביביו: 
+
+
+Mishnah 8
+
+כבר התבאר שזה החצר מקורה ופתח המערות אשר בם הקברות פתוח אצל זה החצר והוא אשר תקרא חצר הקבר ומי שעמד בה הוא טהור לפי שאם היה בו פחות מארבע אמות על ארבע אמות הנה הוא אז מתקרב אל פי המערה ויטמא ולפי דעת בית הלל הוא טהור עד שיהיה בחצר ד' על ד' ואם היה זה החצר מגולה הנכנס לתוכה טהור באי זה ענין אם לא שיגע בפתח המערה ובתוספתא בזמן שהיא פתוחה לאויר אפי' מרוחק מן השקוף כל שהוא הנכנס לתוכה טהור ובלבד שלא יגע בשקוף: ואמרו אין טמא אלא כנגד הפתח ר"ל פתח הקבר: עוד אמר שאם העמיד הקורה נצבת על פי הקבר ושמוה כנגדו אם היה גבוה ארבעה טפחים לבד יטמא משום גולל ובלבד שיתכוין לחתוך הנוסף על ד' טפחים ורבי יהודה אומר אפי' כולה היא גולל: <b>לגוד.</b> לחתוך. מן גודו אילנא (דניאל ד׳:י״א) ואין הלכה כרבי יהודה: 
+
+
+Mishnah 9
+
+כבר ידעת שכלי חרס המוקף צמיד פתיל לא יטמא בטומאת מת וכן הבהמות והחיות לא יטמאו במין ממיני הטומאות כמו שהשרשנו בפתיחה וכאשר עשה ממנו גולל לקבר הנה היא תטמא משום גולל לא שיהא תטמא בהיותה חלק מהקבר אשר יגע בה כאילו נגע בקבר אבל היא תטמא במגע כל זמן שהיא על הקבר (וכאשר נשארה טהורה הוסרה מן הקבר בעצמה) ואין הלכה כרבי מאיר: 
+
+
+Mishnah 10
+
+כבר קדם לך בפרק הראשון מזאת המסכתא שהאדם כאשר נטמא במת ונגע בכלים יטמא אותן טומאת ז' ולזה כאשר נטמא אדם במת אם נגע בו או האהיל עליו ואחר נגע בכלים הנה אלו הכלים טמאים אבל אם נגע במת או האהיל עליו עוד האהיל על הכלים הנה לא יטמא אותן לפי שטמא מת אינו מטמא באהל אמנם יטמא במגע אם לא שהאהיל בידו אחת על הטומאה ובידו השנית על הכלי יחד ושיהא בידו פותח טפח אשר היא שיעור הבאת הטומאה ואז יהיו אלו הכלים טמאים להגעתן עם הטומאה תחת אהל אחד וכבר קדם לך בו' מזאת המסכתא שהאדם נעשה אהל לטומאה וכן אם היו שני בתים קרובים ובהן כשני חצאי זיתים ופשט (שם) [שתי] ידיו לשני הבתי' יחד הנה אם הי' פותח טפח בכל יד כבר הגיעה הטומאה ביניהן ונטמא הוא ושני הבתים והיה כבית אחד והיה כזית מן המת תחת אהל מחובר ולא תסתור אומרו פותח טפח לפי שכבר הקדמנו שקטן בן יומו מטמא טמא מתו יהיה נער קטן: 
+
+
+Chapter 16
+
+
+
+Mishnah 1
+
+<b>מרדע.</b> הוא המחרישה וכבר קדם לך בט"ז מכלים שמרדע בינוני הוא אשר הקיפו טפח הנה ברחבו אצבע ושליש וזה שליש הטפח בקירוב וכבר ביארנו בש"ס (שבת דף יז.) שרבי טרפון חשב כאשר שמע זה המאמר שהמרדע או כל מה שהוא כעובי המרדע כאשר האהיל על הטומאה ועל הכלים נטמאו אלו הכלים ותביא להם טומאה ותמה על זה ואמר שיקפח את בניו אם לא תהיה בזה הדין טעות וזאת ההלכה נעדרת האמת והוא ענין אמרו ההלכה מקופחת היא ומזה אמרם (פסחים דף קיח.) אין הקב"ה מקפח שכר כל בריה שלא יעדיר אותו ממנו אבל ימציא תועלתו וכן אמרו (שם דף פז:) אוי לה לרבנות שמקברת את בעליה אין לך כל נביא שלא קיפח ד' מלכים ר"ל שהם נעדרו והוא נשאר אחריהם עוד ביאר מקום הטעות ואמר שנפילת הטעות בעבור ששמע השומע שהחורש כאשר הלך והמרדע על כתיפו והאהיל קצה זה העץ על הקבר הנה כבר נטמא המרדע ונטמא החורש הנושאו וחשב השומע שסיבת טומאת החורש הנושא המרדע אמנם הוא היותו אז עם המת או הקבר תחת צל אחד והוא צל המרדע וחתך ואמר שכל המטלטלים מביאין את הטומאה בעובי המרדע ואין הענין כן ואמנם סבת טומאתו היותו נוגע במרדע והמרדע כבר האהיל על הטומאה והנוגע בכלים המאהילים על המת כבר יטמא כמו שבארנו בפתיחת זה הסדר ואולם הבאת הטומאה הנה לא תהיה בפחות מפותח טפח ולפי זה הדעת כאשר האהיל עובי המרדע על האדם ועל הטומאה ולא יגע האדם בזה המאהיל לא יטמא זה האדם. ותיקן ר"ע מאמר ר"ט ומה שחשב ר"ט ממאמר המשנה כמו שתראה. והלכה כר"ע לפי שמאמר המשנ' כל המטלטלין מביאין את הטומא' בעובי המרדע אמנם רצה בזה על האד' הנושאן לבד והוא מכלל י"ח דבר שגזרו כמו שזכרנו בתחלת שבת: 
+
+
+Mishnah 2
+
+<b>אסל.</b> שם העץ אשר יעתיקו בו הכתפים המשא והדומה לו וכאשר היו הקדרות תלויות מקצה האסל אחורי גב הנושא והקצה האחר מאהיל על הטומאה והיה בעץ פותח טפח יטמאו אלו הקדרות אשר בקצה השני וזהו ענין אמרו ועל שאר אדם וכלים בפותח טפח: ותלוליות קבוץ תל ושמו ג"כ בערבי תלי וזאת העיר בתנאי שתהי' עיר קרובה לבית הקברות וזהו הדרך אשר זכר ג"כ דרך ביה"ק ואמנם נדין על אלו התלוליות מחשבה ביארה הש"ס (כתובות דף כ:) שהנשים יקברו בהן הנפלים ובעלי המומין איבריהם כאשר יפרדו מהם ואמנם דנינו על התלוליות הישנות (הקדימה) [הטומאה] ואפילו היו רחוקות (השנים) [הטעם] לפי שהם פעמים יהיו קרובים מן המדינה והיו אנשי זאת המדינה יקברו שם מה שזכרנו ונחרבה המדינה ההיא והלכה כרבי יהודה: 
+
+
+Mishnah 3
+
+כבר ביארנו בסוף נזירות (דף סה.) שאמרו מת לא הרוג מושכב לא יושב כדרכו לא ראשו בין יריכותיו לפי שהוא כאשר יהיה על אחד מאלו הענינים אינו עושה שכונת קברות וכן אמרו המוצא שמצאהו אחר חקירה ודרישה ושם התבאר ג"כ שמת [שחסר] שאין לו תבוסה ולא שכונת קברות וכאשר תמצא מת באלו התנאים ונרצה שיראה זה המקום ובהסרתו יסיר העפר אשר התערב בו דמו ולחותו וזה העפר יקרא תבוסה להתערב חומרו שם כמו שביארנו בענין תבוסה כמו שקדם וזה כשיסיר כל מה שתחתיו מהעפר התיחוח עד שלא יצטרך חפירה ויחפור בארץ הקשה עומק שלש אצבעות וסמך זה למאמר יעקב אבינו ע"ה (בראשית מ״ז:ל׳) ונשאתני ממצרים וקברתני בקבורתם אמר לו טול עמי מעפר מצרים לפי שבו חומר למת וכאשר ימצא מתים רבים במקום אחד נפגשים קצתם על קצתם הנה הם דמיון איש אחד ונוטלן ואת תבוסתן ואם ימצא אותם על אלו התנאים ובקצתות הנזכרין הנה אלו המקומות בחזקת בית הקברות וכבר התבאר בפרק הששי מבתרא (דף קא.) שאצל החכמים כל מערה מהמערות אשר יקברו בה המתים אינה בפחות מו' אמות על ד' אמות וכל חצר אשר לפני המערה ו' על ו' ויהיה ארך שתי מערות וחצר שביניהן י"ח אמות ואמנם הצריך הנה לומר עשרים אמה לפי שאם יחפרו פעמים על הקבר על ארך צלע שתי מערות והחצר ולזה השיב הש"ס כאשר אמר תמני סרי הויין והשיבו אימר באלכסונה בדק והוא טעם ג"כ באמרנו מד' אמות עד ח' לפי שהמערה אמנם היא ארבע על ששה אבל אלכסונה של מערה יותר משבע אמות ולכן לקח הוא ח' לחומרא וכאשר תמצאם בהם במת הח' אמות אולי זאת המערה וזאת בית הקברות. שאילו מתחלה ר"ל זה אשר מצא בסוף עשרים אמה אם מצאו בתחלת הענין היה הרוג או יושב או מושכב שלא כדרכו אינו בודק עשרים אמה אלא נוטלו ואת תבוסתו בלבד שחזקתן עובד כוכבים: 
+
+
+Mishnah 4
+
+בעבור שאמר בודק ממנו ולהלן עשרים אמה ביאר לנו איך תהיה הבדיקה ופחות מה שיהיה בין קבר לקבר אמה אחת ולזה כאשר ימצא זה המת השלישי קבור כמו שספרנו <small>[צ"ל יעזוב]</small> ועזב לפניו אמה לפי שהוא פחות מה שימצא בין שני קברות ויחפור באמה השניה לפי שפעמים יש שם קבר אחר ולא יצטרך לחפור על אורך הקבר  אלא רוחב אמה כשיעור אורך אמה כ"ה בתוי"ט. (כשיעור אורך אמה אלא רוחב אמה) ג"כ והוא אמרו אמה על אמה לפי שאם יהיה שם מת יראה ואז יצטרך שיגלה מגופו וכן עד עשרים אמה יעזוב רחב אמה ויחפור אמה על אמה עוד ביאר שיעור עומק החפירה כמה יהיה לפי שכבר יהיה הקבר בו בתכלית העומק ואמר עד שהוא מגיע לסלע או לבתולה ובתולה ירצו בה ארץ אשר לא יראה בה אותות היישוב לא תיחוח ולא עפר ולא מה שדומה לזה אבל ארץ קשה נדמה כבתולת אדם: ואמר המוציא את העפר ירצה בו אשר יעתיק זה העפר ודומה לו מותר לו אכילת תרומה ובתנאי שלא יכנס במקום הטומאה אבל יוציא העפר וישליכהו וידוע ששם התרומה דמע מלאתך ודמעך לא תאחר (שמות כ״ב:כ״ח): ומפקח בגל הוא שיגלה ויחפש הבנין הנופל ויהרוס אותו ולא יודע אם שם מת ואם הוא עומד במקום טומאה או עומד במקום טהרה וזה אינו ידוע עד שיגלה המקום ובעבור זה אינו אוכל בתרומה: 
+
+Mishnah 5
+
+כבר ביארנו בשני מפיאה ששלולית היא אמת המים אשר תצא מן הנהר להשקות בו הגנות והפרדסים ודרד הרבים לא יקבר אדם בו ולזה לא יצטרך בדיקה ולכן כאשר הגיע לזה כבר סיים שכונת קברות ולא יצטרך להשלים כ' אמה ואין הלכה כר"ש: 
+
+
+Chapter 17
+
+
+
+Mishnah 1
+
+כבר זכרנו בפתיחת דברינו בזה הסדר שבית הפרס טמא והוא מדרבנן ושהוא ב' מינים וזה אחד מהן והוא החורש את הקבר והוא אשר יקרא בית הפרס להתפשטות הקבר על כלו תרגום (שמות מ׳:י״ט) ויפרוש את האהל <small>[על צ"ל המשכן ופרס ית פרסא על משכנא]</small> ופרסיה למשכנא ואמר שמי שחרש במקום שבו קבר הנה הוא ישים בית הפרס מזה המקום אשר בו הקבר בארך מאה אמה מזה הארץ אשר חרש והפכה וזהו אורך מענה ומענה הוא הקו אשר יקוה אותו המחרישה על ארך השדה אמר הנביא (תהילים קכ״ט:ג׳) על גבי חרשו חורשים האריכו למעניתם וכן ישים בית הפרס מאה אמות ברוחב ומקום בן מאה אמה על מאה אמה הוא בית ארבע סאין לפי שבית סאה נ' על נ' כמו שביארנו פעמים: ורבי יוסי אמר שאם היה זה המקום הנחרש בלתי שוה אבל בו מעלות ומורדות הנה הוא ישים בית הפרס בית חמש סאין וזה מאה וי"א אמות וג' רביעי אמה בריבוע בקירוב ותנא קמא אמר בית ארבעה סאין היה מקום שוה או בלתי שוה עוד נתן אלינו תנא קמא אות נדע בו שיעור ארבע סאין כמה הוא כאשר היה המקום בלתי שוה השטחים אמר שישימו רובע קב כרשינין על תוספת המחרישה והוא אשר תקרא בורך המחרישה לפי שהוא דומה לארכובת האיש והיה המקום אשר בו אלו הגרעינים ינקבו שיעור שיצא ממנו גרעין א' מגרעיני אלו הכרשינין עוד ילך החורש עם המחרישה והגרעינין יפלו עד שיעברו אלו כולן ובלא ספק כי כאשר ישאר השארות מועט מאלו הגרעינים הנה הם לא יפלו בצד א' אלא אחר נענוע הרבה אבל יהו הגרעינים בסוף המחרישה רחוקים קצתן מקצתן ואמר כי כאשר יצמחו שלשה גרעינים זה בצד זה שם יכלה בית הפרס והוא שיעור ד' סאין וכבר ביארה התוספתא ענין מאמר ר' יוסי במורד אבל לא במעלה ואמר שר' יוסי יאמר כי כאשר נחרש הקבר עם מקום גבוה אינו עושה בית הפרס כמו שיהיה הקבר למטה ויתחיל בחרישה עם עליונות זה ההר או המדבר ואין הלכה כר' יוסי בשני המאמרים: 
+
+Mishnah 2
+
+הטיח בסלע או בגדר או שניער המחרישה בסלע או בגדר או שנתש אותה מן העפר הנה שם יכלה הבדל בית הפרס אולם אם משך את המחרישה ולא הבדיל בה הנה תהיה בית הפרס עד מאה אמה והנשאר טהור כמו שהקדמנו לפי שבאותן מאה אמה יכלה כל עצמות המת ובשרו ויאבד שם רבי אליעזר אומר בית הפרס עושה בית הפרס ענינו כי כאשר חרש ג"כ בית הפרס הנה הוא ישים מאה אמה מהמקום אשר התחיל בו החרישה בית הפרס כמו אם נחרש הקבר ור' יהושע יאמר שזה אמנם יהיה כאשר נחרש הקבר ולא ישלים מאה אמה עוד נחרש מקצה בית הפרס ונשלמו הק' אמות ויהיה לכולן דין בית הפרס אולם אם שם קו מן ק' אמה הוא מלא מענה המבואר בו שכבר יהיה שם דין בית הפרס ושחרישתו והארכת החרישה חוץ ממנו הנה לא יעשה בית הפרס ואין הלכה כר' אליעזר: 
+
+
+Mishnah 3
+
+טימיא שם עצמות המת ומאמר החכמים <small> [רש"י בברכות נט. הביא זה בשם ב"ר (פע"ח) וכן כתב רש"י פרשת במדבר ה' ב' בשם ב"ר]</small> (גיטין דף נ.) אנדרינוס שחיק טמיא ענינו שחיק עצמו' ומלטמיא מורכב מלא טמיא והכונה חפירה מלאה עצמות. שדה שאבד קבר בתוכה ולא התאמת מקומו או שדה שנמצא בו קבר הנה כבר אפשר שהי' שם קבר אחר ונחרש או לא היה או מי שחרש ארץ שאינה שלו או עובד כוכבי' שחרש הנה אלו כלן אין בהן דין משום בית הפרס לפי שבית הפרס הוא דרבנן ולא גזרו על אלו ואמנם היה שרש הגזרה על שדה שנחרש בה קבר ידוע ובתנאי' הקודמים: ואמרו שאין בית הפרס לעובדי כוכבים טעם לאמרו עובד כוכבים שחרש צ"ל אינו עושה. או שעשה בית הפרס לפי שכאשר יהיה כותי אינו עושה בית הפרס כל שכן עובד כוכבים לפי שלא גזרו עליהן: 
+
+Mishnah 4
+
+<b>על גבי טהורה.</b> ר"ל שהיתה עליונה ממנה וסבת זה מה שזכרנו לא אמרו אלא גוש כברייתו ג"כ לא גזרו על זה הניגר עם המים: 
+
+
+Mishnah 5
+
+כאשר היה פתח העליה על שיעור פתח הבית בשוה ונכחי אליו הנה העליה טהורה בהכרח לפי שאמנם היה הקבר כבר הגיע בדין הבית לפי שאם היה תוך הבית הנה העליה טהורה ואם היה תחת כותל מכתלי הבית הנה העליה ג"כ טהורה לפי שהבית הוא אהל על הקבר והעליה אהל אחר למעלה מזה האהל ואם היה הקבר תחת פתת הבית הנה המשקוף אשר לבית יאהיל עליו ויהיה משקוף העליה אהל על אהל אולם אם לא יהיה הפתח על יושר פתח העליה הנה העליה טמאה לפי שכבר אפשר שיהיה הקבר תחת הכותל אשר עליונו פתח עליה ויהיה משקוף העליה מאהיל על הקבר ותהיה העליה טמאה וזה מבואר וכבר קדם לך שעפר בית הפרס ועפר חוצה לארץ מטמאין במגע ובמשא או כאשר יתלה בקצה הירק כאשר ישרשו אותו מעפר בית הפרס והיה כשיעור חותם המרצופין יהיה טמא לדעת ר' אליעזר: ומרצופים הם כמו נודים מעור ישימו בו הולכי ארח בגדיהם וכליהם וינעלו אותם ויחתמו אותם בחותם מטיט וכבר יעשו חותם לכתבים גם כן מזה הטיט וכבר זכר בתוספתא שרבי אליעזר אמנם חלק עם חכמים בעפר חוצה לארץ לבד והשיב רבי יהודה דבר לחזק בו דעת חכמים ואמר שכבר נתקבץ מעפר חוצה לארץ כסאה וכסאתים ולא חשו להם משום טומאה אם אין בכל חותם מהם כחותם המרצופין והלכה כחכמים: 
+
+
+Chapter 18
+
+
+
+Mishnah 1
+
+כבר ידעת שהאוכלים לא יטמאו אלא אחר שהוכשרו באחד מז' משקין וכבר הודעתיך בשבת (פרק א) שמכלל י"ח דבר שגזרו הבוצר לגת הוכשר לטומאה והתבאר בגמרא שבת (יז.) סבת זה ובכלל הטעמים לפי שפעמים יבדוק אדם כרמו כאשר ירצה לבצור אותה ויקח אשכול אחד ויעצור אותו בידו לראות אם הוא מבושל אחר ישליך אותו על הענבים הנחתכים אולם בוצר לצמק אינו מוכשר וכאשר היה כרם בבית הפרס בזאת הגזרה להיות טומאת בית הפרס דרבנן כמו שהתבאר ויאמר שאם נטהרו האנשים והכלים בהזאת שלישי ושונין בשביעי עד שלא יהיה שם טומאת מת אמיתי כדי שלא יהיה חושב שהוא יבצור בזה הפרס עצמו טמא אחר יחתוך ויוציא הענבים חוץ לבית הפרס וישאו אותם אנשים אחרים טהורים לפי שהם יטמאו באהל בהכרח לפי שמעת שיכנסו לבית הפרס יטמאו ואמרו אלו הענבים בלתי מוכשרין כל זמן שיהיו בבית הפרס וכאשר יצאו חוץ לבית הפרס הוסר ההכרח ונשאר בהכשר כמו שגזרו על בוצר לגת ולזה כאשר יגעו הטהורים אשר ישאו הענבים לגת וכאשר יבצרו אשר הם יטמאו טומאת בית הפרס נטמאו ויטמאו הענבים שהן מוכשרין כמו שביארנו ובית שמאי אומרים שאין תקנת בצירה לגזירת בוצר לגת כלל אלא אם הבוצר לא יגע בכלי שלא יטמאהו ויטמא הכלי לענבים ואמנם יחבר חבור על המגל ואז יבצור בו בכלי טהור שלא יקבל טומאה או יבצור הענבים באבן אשר לא יקבל טומאה וישימהו בכפישה וכבר אמרנו שהוא כלי לו אוגן גבוה והאמת אצלי שהיא לא תקבל טומאה שהיא בלא ספק מכלי אבנים והדומה לזה ולזה תציל באהל המת כמו שהתבאר בה' מזאת המסכתא: ואמר רבי יוסי שזה הדין אשר זכר ב"ה אמנם הוא בכרם נטוע בבית הפרס שאין תקנה בבצירה אבל כאשר יבצור לגת הנה הוא מוכשר להטמא אבל יבצור למכור לשוק לאכילה אשר אינו מוכשר ואין הלכה כר' יוסי: וכבר הקדמנו בפתיחת זה הספר שהאדם אשר יטמא בבית הפרס הוא אב הטומאה ולזה יטמא אדם וכלים כמו שהשרשנו שם: 
+
+
+Mishnah 2
+
+כאשר נחרש הקבר הנה כבר נתפזר על פני כל הארץ ולזה יטעו בו האילן להמשך שרשו תחת הארץ ולא תזרע בו הזרע לפי שהיא תהיה מחוברת לעפר העליון אשר בו נתפזרו העצמו' וכאשר יתלש זה נתלש עמו מן העפר אשר בו העצמות ושארית הבשר ואם היה הדבר אשר זרע מה שאין דרכו שיתלש אשר לא יצא שרשו מן הארץ הנה זה מותר כמו החטה והשעורה ואם זרע מה שדרכו שיקצר ואח"כ תלש אותו הנה העפר אשר נתלש עמו כמו שזכרנו בדין בית הפרס עצמו והוא ענין אמרו ואם עקרו צובר גרנו לתוכו אחר יכברהו בכברה פעם אחר פעם עד שלא ישאר שם עצם כשעורה: ותבואה היא חמשת המינים וקטניות הן הפולים והאפונים שיתחבר בהם עפר רב: וקש הוא התבן מחמשת המינים: ועצה הוא תבן הקטניות. עוד אמר שזה בית הפרס הנזכר מטמא במגע ובמשא ואינו מטמא באהל וזהו בית הפרס הנמנה בשני מזאת המסכתא והלכה כחכמים: 
+
+
+Mishnah 3
+
+זהו בית הפרס השני בעבור שלא יודע מקום הקבר לא יטעו בו אילן מאכל לפי שאוכל על זה הקבר הנה זה האילן ימשך תחת הארץ ויתחבר במת אבל מותר לזרעה לפי שלא ימשכו שרשי הזרעים תחת הקבר וזה בית הפרס מטמא באהל לפי שאולי בזה הקבר האהיל כאשר לא נדע מקומו איה אבל ידענו באמת שבזה השדה קבר כבר היתה בו טומאה קבועה: ואמרו חוץ מאילן סרק שאינו עושה פירות ולא נבין מזה שיש אילן סרק עושה פירות לפי שהוא ביאר ואמר שהסבה בהתר נטיעת אילן סרק לפי שאינו עושה פירות ואין בו דבר שנחוש לו שמא יטמא: 
+
+
+Mishnah 4
+
+זהו בית הפרס השלישי הוא מקום רחוק מבית הקברות וקרוב למדינה יעברו בו המתים ויספדו בו ואינו מוחזק בטומאה והיה עפרו טהור ואמנם מנעו בו הנטיעה והזריעה כדי שלא ישתמשו בו האנשים שם בשביל ששם טומאה והוא אמרם שלא להרגיל רגל אדם להכנס לשם ולא נעשה זה הבית הפרס כראשון לפי שכל מי שיכנס לשם טמא לפי שהוא מטמא במגע ובמשא כמו שקדם מרוב השמוש אשר בו אולם זה השלישי אשר כל מי שיכנס בו טהור וכבר אפשר שיהיה בו טומאה מנעו להכנס בו ולהשתמש שם: <b>ומודים שבודקים לעשות פסח.</b> ענין זה שההולך לשחוט את פסחו ויצטרך שיעבור לבית הפרס יקח זה העפר אשר הלך עליו וינפחהו כמו שזכר ואם מצא בו עצם כשעורה הנה הוא טמא ואינו עושה פסח ואם לא ימצא שם טומאה הנה הוא טהור ועושה פסחו וכן אם נכנס לבית הפרס לענין מהענינים ואחר הפגשו פרק הפסח בודק ועושה פסחו ולא יעשה זה לתרומה אבל הנכנס לבית הפרס כבר נטמא לתרומה ואינו בודק כלל וסבת זה שטומאת בית הפרס דרבנן ופסח בזמנו בכרת ולא העמידו דבריהן במקום כרת בכל הדברים ואין בגזירה דרבנן ביטול קרבן במועדו אבל יעשה אותו כמו שנזכר בזה המקום אבל אכילת תרומה הנה אין בה זולת מצות עשה שכל אכילת קדשים מצות עשה הוא ובמקום עשה העמידו דבריהם והנזיר כאשר נכנס לבית הפרס אם נטמא ולא יצטרך בדיקה או יבדוק בזה מה שיטמאהו אם לא זהו מחלוקת בית שמאי ובית הלל. ועפר שהוא יכול להסיטו כל מה שהוא יכול לדקותו ולהוציא בכברה יעשה: <b>וממחה.</b> הוא שיניח ידו בכברה כל מה שיוכל על התכלית: 
+
+
+Mishnah 5
+
+<b>הרוצף.</b> מן רצפה ענינו שירצפו באבנים אבן לצד אבן ויהיו האבנים גדולות שלא יוכל להניען ביד כאשר יתמידו ללכת בו: <b>ועוזק.</b> בלשון ערב אל תעזיק והוא שמסלק האבנים ומנקה אותו עד שיהיה שוה ובתוספתא פסקו אין לך בדיקה גדולה מזו והוא מאמר הפסוק (ישעיהו ה׳:ב׳) ויעזקהו ויסקלהו ואין הלכה כר"ש בשני המאמרים: 
+
+
+Mishnah 6
+
+כבר התבאר בש"ס (ב"מ דף קה:) שאדם שכחו רע הוא שיהיה רגלו מתנועע ומתרעד בעת העתקו ובהמה שכחה רע שתהיה בהמה חלושה שכאשר ירכב עליה תטיל גללים וכאשר היה הנושא מתנועע הנה כאילו הוא עצמו הולך בבית הפרס וידענו שכח זאת הגזירה שגזרו על הארץ העמים טומאה אינו על הרריה ועל אבניה כי לא יקברו שם מת כלל אבל הוא טמא להשתפך בהן עפר ארץ העמים: וכבר התבאר ששונית הוא המקום אשר יעלה אליו הים אצל מלואה ובאלו גושה טהור לפי שהיא לא תתישב ואיך יקברו בו המתים ולזה לא יטמא ההולך שם בהיותו נוגע בארץ העמים אבל אלו המקומות כמו אויר שאר ארץ העמים ואחר גזרה זו גזרו על ארץ העמים שיטמא גושה ואמרו ענין זה שהיא תטמא במגע ובמשא כמו שקדם ויטמא מי שיעמוד באוירה ואפי' לא נגע בארץ ולשון התוספת' הכניס ראשו ורובו לארץ העמים טמא וכן בגמרא גיטין (דף ח.) שהימים אשר בארץ העמים והאויר הוא כמו ארץ העמים וכאשר היה זה כן אמר בכאן שהוא טהור להולך בים והדומה לו אמנם הוא לפי הגזרה הראשונה אשר גזרו על גושה לבד ולא על אוירה כמו שהתבאר בגמ' שבת (דף טו:) או יהיה הענין אמרו טהור שלא תחייבהו דיני טומאת מת ר"ל הזאת שלישי וז' ואין שורפין תרומה וקדשים שנכנסו לשם לפי שזהו דין אוירה רצה לומר שהגזרה היא אגושה לשרוף ואאוירה לתלות ואינו צריך טביל' ולא הערב שמש וזהו האמת אצלי: 
+
+
+Mishnah 7
+
+<b>סוריא.</b> היא הארץ שכבש דוד חוץ מארץ ישראל והיא דמשק וחלופו. וכבר התבאר בפ"ו (מי"א) ממס' דמאי שהיא אינה כארץ ישראל בכל דיניה ולא כמו חו"ל וביארנו שם סבת זה ובתוספתא דכלים (פ"א) בשלשה שוה סוריא לא"י ובשלשה לחוצה לארץ עפרה טמא כחוצה לארץ המביא גט מסוריא כמביא מחוצה לארץ המוכר עבדו לסוריא כמוכר לחוצה לארץ וג' כארץ ישראל הקונה בסוריא כקונה בפרווד שבירושלים וחייבת במעשרות ובשביעית ואם יכול להכנס לה בטהרה טהורה וכבר נכפל פעמים בזרעים שאשר יהיה לו קרקע לבד בסוריא הוא אשר יחייבהו שיוציא ממנו ר"ל ממה שיצמח בזה הקרקע המעשר והוא ענין אמרם כקונה בפרווד שבירושלים כמו שביארנו בסוף חלה: וענין להכנס לה בטהרה. שתהי' דבוקה לא"י גבול בגבול לא תבדיל ביניהם ארץ אחרת ולא מקום טמא. ובתוספתא כמה תהא סמוכה ויהא יכול להכנס לה בטהרה רבי שמעון בן גמליאל אומר תלם אחד מפסיק ר"ל אפילו אם היה ביניהם מארץ העמים או מארץ טמאה כמו בית הקברות דומה לו רוחב תלם אחד וזהו טפח הנה הוא יבדילנה ולא תהיה טהורה כמו ארץ ישראל: ומדורות העובד כוכבים ר"ל כאשר עמדו במקום מארץ ישראל אע"פ שאין עמו אשה <small>[שתשב עמו [טמאים] גזירה משום מדור שתהיה בו אשה כצ"ל]</small> (כשרה גזרה משום שתשב עמו) שאנחנו לא נכוין לפי טומאת הישובין רק בלבד לטומאת מת וכאשר היתה עמו אשה נאמר אולי הרתה והפילה וקברה הנפל בזה המקום ולא יהיה נפל בפחות מארבעים יום כמו שביארנו בכריתות (פ"א) אולם אם אין עמו אשה הנה בהיקש יתחייב שאינו צריך בדיקה ואמנם יעשה זה כמו שביארנו ואם היה שם מי שישמרהו שלא יקברו שם דבר אינו צריך בדיקה: 
+
+Mishnah 8
+
+כבר ביארנו שביב הוא הצנור שיגירו בו המימות וקבוצו ביבין: <b>כל מקום שהחזיר וחולדה יכולין להלך בו אינו צריך בדיקה.</b> לפי שאלו הבעלי חיים מחפשים על זה הדבר הנקבר ויאכלו אותו ועפר תיחוח הוא העפר הבלתי קשה שהקשה אי אפשר לבעלי חיים הנזכרים שיחפרו בידיהם ויוציאו מה שקברו בו: 
+
+
+Mishnah 9
+
+<b>האצטווניות.</b> הוא מקום <small>[בד"נ הגי' הוא מקום כרמלית ואין לו כותל]</small> אבל הוא נוטה מרה"ר ואין לו כותל והוא מין ממיני הכרמלית אמרו הים והבקעה והאצטווניות אינו לא כרשות היחיד ולא כרשות הרבים וכבר ביארנו זה בשבת (דף ו:): ואמרו עיר עובדי כוכבים שחרבה רוצה בו שתהיה מדינה מא"י החזיקו בה עובד כוכבים ואחר כן נחרבה אמר רבן שמעון בן גמליאל שהבעלי חיים יחפרו בה תמיד ויוציאו מה שיש שם ולשון התוספתא אין מדור העובדי כוכבים ובית הפרס בחוצה לארץ לפי שחוצה לארץ נפרדה בטומאתה בגזירה דרבנן כמו שביארנו: אחר הודיענו מקומות בא"י היו שם קברות ומקומות היו ספק עוד העידו שהוא טהור וטהרוהו חכמים: וקיני מקום היה ספק והיה נחשב בו טומאה אצל ההמון ובזמן רבינו הקדוש התאמת ענינו וטיהרוהו ואין הלכה כרבן שמעון בן גמליאל: 
+
+Mishnah 10
+
+<b>צריפין.</b> מין ממיני האהלים מיוחסים אל תמונתו והוא מחודד ואין לו גג ונקרא בלשון הדבר שהוא נעשה ממנו והוא ממין (הטמא) [הגומא] כן יקרא צריפא ובהש"ס (סוכה דף יג:) צריפא דאורבני: <b>בורגנים.</b> סוכות והוא עשוי להצניע בו פירות והדומה להן: <b>ואלקטיות.</b> גג בלתי כתלים עומד על עמודים יכנס בו הרוח מכל צד ויעמדו בו בקיץ ושם הקיץ קייטא: <b>ומקום החצים.</b> המקומות אשר יעשו בו חצים וכלי מלחמה: <b>ולגיונות.</b> מרוצות הפרשים לפי שאלו המקומות אין בהן ישוב תמיד ולא יקברו בו ואמנם יעמדו בו בזמן מן הזמנים מעט ולזה לא גזרו עליהן ולא הצריכוהו בדיקה אלא הן בחזקתן: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Oktzin/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Oktzin/Hebrew/Vilna Edition.txt
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@@ -0,0 +1,230 @@
+Rambam on Mishnah Oktzin
+רמב"ם משנה עוקצים
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה עוקצים
+
+הקדמה
+
+
+
+
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+יד. ר"ל העץ המחובר בצמחים הנאכלין אשר יאחוז בו האוכל בעת האכילה או יתלה ממנו כשרוצים להצניעו כגון האגסים והתפוחים והענבים וזולתם מן הדומה להן כולן נקראים יד: 
+
+ושומר. הוא הדבר אשר ישמור האוכל ויעמוד זמן בסבתו כגון קליפת אגוזים וקליפת השקדים וזולתם מבעלי הקליפות וכן אם היה הדבר הנאכל צומח על עץ וסובב אותו כמו עוקץ התמרים אשר עליו גרעיני התמרים ועוקץ הענבים אשר עליו גרעיני הענבים הוא ג"כ שומר ומה שהיה מן העוקצים חוץ מן האוכל שאין גרעין עליו הוא מכלל הידות ואמר הקב"ה בטומאות זרעים (ויקרא יא) וכי יפול מנבלתם על כל זרע זרוע אשר יזרע טמא הוא לכם ובא הפירוש (חולין דף קיח.)לכם לכל שבצרכיכם ר"ל כל מה שיש לכם בו צורך והוא לכם עזר כמו הקצוות אשר יאחזו בהם בעת האכילה הרי הם מטמאים כטומאת הצמחים ההם ומסקנא בגמרא אחר משא ומתן גדול וראיות מן הפסוקים שהם מיטמאות ומטמאות ר"ל כי כשנטמא האוכל עצמו נטמא קצהו אשר הוא היד וכשנטמא הקצה ההוא אשר בו סיוע לנו ונגעה בו טומאה נטמא הצמח עצמו וגופו של אוכל והוא ענין אמרו מיטמא ומטמא ר"ל דהיד מיטמא כשנטמא האוכל והאוכל מיטמא כשנטמא היד ולפי שעמד הדין הזה בידות אוכלים מפני שנאמר טמא הוא לכם כמו שביארנו ומצאנו הפסוק שאמר ג"כ בטומאת זרעים וכי יפול מנבלתם על כל זרע זרוע אשר יזרע ואין צורך לאמרו אשר יזרע בתחילת העיון לפי שכל זרע אין ספק כי הוא יזרע ובאה הקבלה (שם דף קיז:) לומר כי ר"ל כי הוא מטמא והוא כעלין שדרך בני אדם שיוציאו הדבר ההוא כך לזריעה ואמרו כדרך שבני אדם מוציאין לזריעה חטין בקליפתן ושעורים בקליפתן ועדשין בקליפתן וזהו השומר כמו שביארנו ואח"כ אמרנו למה הוצרך הכתוב לרמוז לנו כי שומרין מיטמאין כיון שידות האוכלין אשר אינן שומרים הזרעים ואינן סבת עמידתן אמרנו שהם מיטמאין כשנטמא האוכל והאוכל מיטמא כשהן מיטמאין קל וחומר הקליפות אשר הם דבוקים באוכל והסבה בעמידתו ושמירתו שהם מיטמאין ובאה הקבלה (שם דף קיח.) ואמרה כי הכונה ברמיזתו להם הוא להודיענו שהם מצטרפין וכשיהיה כביצת אוכלין באוכל וקליפתו הוא מטמא זולתו טומאת אוכלין כמו שנתבאר פעמים ונתברר לנו מזה כי הידות תיטמא מן האוכל ויתטמא האוכל מהן ואינם מצטרפין עם האוכל להשלים בהם יחדיו כביצה ותטמא זולתה אבל השומרים הרי הם עם היותן מטמאין ומתטמאין כידות הם הוסיפו על ידות בהיותם מצטרפין לאוכל להשלים השיעור ר"ל כביצה ולא הוצרך לומר לא מיטמא ולא מטמא ולא מצטרף לפי שזה מבואר מאד מאד כיון שהידות אשר הן טמאין ומטמאין אין מצטרפין כ"ש דבר הנאמר בו לא מיטמא ולא מטמא שהוא אינו מצטרף: 
+
+
+Mishnah 2
+
+כבר ביארנו פעמים כי הקפלוטות הם כרתי המפורסמים ופיטמא שלהן הן גרעינין אשר בה קבוץ הגידים אשר בראש בצל והשום והכרתי והם דמות חוטין מלופפין מסובבין והעמוד שהוא מכוון כנגד האוכל הוא הלב אשר בבצל אשר יצמח בקנה הזרע: 
+
+וחזרים. חסא: 
+
+וצנון. בלשון ערב פולו ונפוס הצנון הידוע בלשון ערב באלשאמ"י אלה כולם סבר ר"מ שהן מצטרפין לאוכל ר"ל אלה הגידים והשרש הטמון בקרקע מן הצנון יש בקצהו גיד דק והוא אשר נקרא צנון גדול ובצידי ראש הצנון כל זה נקראין גידין דקין כמו גידים חותכין אותן המוכרין בעת המכירה ביד וישאר מהם שארית והם נקראים סיב לפי שהם דקים דמות חוטי הלוף. והמינתא ממין הנקרא בערב נענ"ע ופיגם בלשון ערב אל פיגא"ן והוא אל סד"ב וכשימשכו גרעיני החטה מן השבולת ישאר מקומה כדמות שלשלת ובו חליות חליות ולכן נקראו שדרה של שבולת והיא ג"כ שומר מכלל שומרין כמו שביארנו והלבוש שלה הוא הקרום אשר על הגרעין מהחטה והסיג של רצפות האבק אשר יארג על קצת הצמחים והיא רצפות דמות אריגת העכביש וכבר ביארנו ענין אמרו מטמאין ומיטמאין באיזה מקום שאמרו במסכת הזאת וא"צ שאחזירהו כל פעם והלכה כרבי יהודה ואין הלכה כר"א: 
+
+
+Mishnah 3
+
+מבואר הוא כי אלו אשר מנה הם ידות בלבד ועל כן אינן מצטרפין כמו שנשתרש לך: 
+
+ופרכיל נקרא שבט משבטי הגפן שנכרת ובו אשכולות ענבים תלוים ממנו וקבוצין פרכילין ובש"ס (ביצה דף ל:) אמרו פרכילי ענבים. זנב האשכול שריקנה כשהוסרו הגרעינין מתחת האשכולות ונשאר העץ אשר היו בו הענבים והורק ועל כן צריך ממנו שיעור גדול להתלות בו מה שנשאר מן הענבים בעליונות של אשכול וידוע כי עוקצי התמרים יש להם קצה עבה יחבר אותן דמות קצת הלולבין והוא נקרא מכבד של תמרה לפי שהוא דמות יד המטאטאים ויצא מן הקצה הזה העבה אשר הוא דמות קצה הלולבין שבטים דקים ארוכין יהיה באורך כל אחד מהם שני זרתות או שלשה והאחד מן השבטים הדקים נקרא שרביט של תמרה ובו יהיו התמרים צומחים ומלעין והוא השער השחור בלתי חלק אשר בראש השבולת: 
+
+
+Mishnah 4
+
+קליפת קולסי הכרוב. ראשי הכרוב הגדלים ויצא מהן גידים מסתבכין חותכין אותן ומשליכין אותן בעת המכירה והם שרשי קולסי כרוב ותרדים בלשון ערב סל"ק וחלפות תרדין הם שרשיהם אשר ישארו בקרקע ויצמחו שניהם וע"כ נקראו חלפות מן חליפות ואמר את שדרכן ליגזז וליעקר ונעקרו ר"ל כל מה שדרכו שיכרת ויחליף מהגידים באלה והסבכים ונעקרו בשרשיהם עם הצמחים האלה הנה אינו מטמא ולא מיטמא ולא מצטרף ורואה רבי יוסי שכולן הם מטמאין ומיטמאין חוץ מן הסבכים אשר יוציאו בראשי הכרוב והלפת שהן אינן ראוים לדבר ואין הלכה כר' יוסי: 
+
+
+Mishnah 5
+
+בססן. כתתן ורצצן מלשון (ישעיהו ס״ג:י״ח) בוססו מקדשך ובריית אשכולות והענבים היא שיוצאין מן האשכול אשכולות אחרים קטנים ופירוש פסיגא של אשכולות חתיכה של אשכולות ר"ל שהוא חתך אותם מאותן אשכולות קטנים אשר לא יצא מהם אלא אשכול אחד והיא מלאה גרעיני ענבים בלבד וכמו שרביט של תמרה כשיסיר הענבים או התמרים ממנו וישאר אותו הגיד הדק אינו אוכל ולא יטמא ואם הניח בקנה ואפילו גרעין אחד כבר חזר העץ בכללו שומר לגרעין ההוא ור"א אומר כי הפולין בלבד אין הקנה שלו שומר ושאותה קנה אינו צורך בו אבל שאר קטניות העץ הוא שומר להם ואפילו לא ישאר אלא גרעין א' לפי שאוהב האדם לחפוש אותו גרעין בין העצים ויתענג בזה והוא ענין אמרו רוצה במשמושן ואין הלכה כר' יוסי ולא כראב"ע: 
+
+
+Mishnah 6
+
+עוקץ. הוא קצה הדבר: 
+
+וגרוגרות הם התאנים היבשים: 
+
+כלוסין מין מן התאנים דקים: 
+
+וחרובים בלשון ערב כרוב: 
+
+ודלעת בלשון ערב כלאני: 
+
+ואגסין בלשון ערב אגסן: 
+
+קרוסטמלין ופרישין בלשון ערב אספרגל: 
+
+ועוזרדין וקינרס ואין הלכה כר"א: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+שלא כבשן אלא למראה. רוצה לומר ליופי לא לאכילה ע"כ אינן מטמאין לפי שאינן מאכל וכשות של קישות כשות בלשון ערב זנב והוא כעין שערות שנמצא על הקישות בעת חתיכתו והנץ שלו הפרח אשר בקצהו ואמר רבי יהודה כי הכשות הזה והנץ ואע"פ שאינן נאכלין כל זמן שהתגר מוכר הקישות רוצה בקיומם כדי שיראו הקשואים חתוכין בזמן קרוב ולפי שהוא רוצה בקיומן מטמאין כמו שמטמאין האוכלין ומצטרפין לכלל הקשואים לפי שהם כמין שומר להן כיון שהיא תשמור עליו ענין שיקפצו בני אדם על קנייתו בהן ואין הל' כר' יהודה: 
+
+
+Mishnah 2
+
+גלעינין. הם נויי הפירות מכל פרי שיש לו גרעינין בתוכו כתמרים והזיתים ואגסים וזולתם הושמו כולם במדרגות ידות אוכלים. וחותל לפוף. מלשון (יחזקאל ט״ז:ד׳) והחתל לא חותלת וזה כי על נוי התמרים קרום מפריד בין הגרעין ובין האוכל של תמרים ולפי שאמר כי הגרעין הלח מצטרף לאוכל לפי שהוא שומר לו לפי שאם יסור הגרעינים תתחלחל הליחה ותפסד וגרעין מן הפרי היבש אינו מצטרף לפי שאינו שומר אותו ואם יוצא אותו גרעין לא יפסד הפרי אמר ע"כ הקרום אשר על גרעין הלח אינו מצטרף לפי שאין אותו הקרום השומר אלא הגרעין עצמו והקרום הזה ג"כ נפרד מעצם הלח אמנם הקרום אשר על גרעין התמרים היבשים הוא דבק בעצם התמרים והוא השומר לא הגרעין ואילו סר הגרעין ונשאר הקרום לא תפסד התמרה ולפי שאמר כי אילו יצא קצת הגרעין מן הליחה שהוא מצטרף ביאר כי תכלית מה שיצטרף ממנו הוא מה שכנגד האוכל ובתוספתא (פ"ב) הרוטב שנאכל חציו וחציו קיים כנגד האוכל מצטרף שלא כנגד האוכל אין מצטרף וכן העצם כשהוא בתוך הבשר וקצהו יוצא מן הבשר אנו רואים אותו כאילו נחתך מה שיצא מן הבשר וכל מה שהיה ממנו תוך הבשר מצטרף לתשלום כביצה וכבר ביארנו בטהרות (פ"א) כי העצם מצטרף לפי שהוא גם כן שימר בבשר וכשהיה הבשר מדובק בעצם לבד והעצם מגולה ולא היה הבשר סובב אותו מכל צד א"ר ישמעאל שאנו רואים העצם כאילו הוא מקיפו כלומר אם יש בבשר שיעור שנוכל להקיף ממנו העצם כטבעת מצטרף ואם לאו אינו מצטרף וחכ"א שכנגד האוכל מצטרף אנו רואין כאילו כבר נחתך מה שאינו תחת הבשר ויצטרף כל מה שתחת הבשר לבשר אע"פ שהבשר אינו סובב בעצם אנו רואים אותו שכבר סר עד שלא ישאר מגוף העצם אלא שיעור דק מדובק בבשר כדקות שבט האזוב אשר עם דקיתו כבר מצאנוהו שומר למה שעליו מן העלין: וסיאה בלשון ערב אל פודנג וקורנית אל חנטה ואלה השלשה מינים הם ממיני האזוב והלכה כחכמים: 
+
+
+Mishnah 3
+
+נימוק מקצתו. נתחלחל קצתו ורפה ונכנס וחזר שאינו ראוי לאכילה ועל כן אינו מצטרף עם היותו מחובר ומגיע לגרעיני הרמונים או לזרע האבטיח וכן אילו היה המקום אשר נרקב ונפסד בתוך הרמונים או האבטיחים אינו מצטרף ומקליפות רמונים דמות כוס סובב בראש הרמון ושפתו עשויה תלפיות דמות שיני המסרק ועל כן נקרא מסרק כי המסרק הוא הנקרא בל' ערב אלמש"ט והוא כשקולף והושלך אין נראה דבר מגרעיני הרמונים ועל כן אמר ר' אליעזר כי הוא אינו שומר וכשנקלף הכוס הזה ג"כ ימצא בהן כדמות ראש השדים משופע ויוצא על שטח הרמון ירוק והוא הנקרא פיטמא של רמון וכשתכרת אותו פיטמא ולא תשרש בכריתה לא יגלה ג"כ גרעיני הרמונים וזה הכוס כולו מלא מפרח ירוק דק נשאר בתוכו אחר שיתבשלו הרמונים בתכלית הבישול והוא הנץ שלו הנזכר כאן ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 4
+
+כבר ידעת כי הקליפות הם כלם שומרים לאוכל ועל כן הן מצטרפין וקדורה ר"ל חתוכה לפי שאינה שומרת לזולתה כשנחתכה וקליפה החיצונה בבצל הדקה מאד אשר אין שם דקה כמותה והוא דמות הרבד והוא הנופל בעת משמוש בבצל והיא אשר שמים אותה הרופאים על המורסות כשנפתחו ותמשוך מהן הליחה בכח ואין הלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+המחתך לבשל אע"פ שלא מירק וכו'. מירק שיפליג בחתך עד שיתבאר הדבר הכרות וכיון שכוונתו לבשלן אינו מתכוין שישאר אותו דבר חתוך מחובר לפי שהבשול ירקקהו ויפרידהו אמנם אם היתה כוונתו לשליקה או לכבישה או להניח הירק ההוא על השלחן הרי זה חבור לפי שכונתו שישאר מחובר קצתו בקצתו כדי שתקל הוצאתו או מערכתו: 
+
+התחיל לפרק. כשהתחיל לפרק אותו חיבור אין אנו אומרי' כיון שהתחיל לפרק גלה דעתו שאין רוצה שישאר דבר ממנו מחובר ונאמר בכל אינו חבור אבל הדבר ההוא אשר פירק בלבד הוא אשר אינו חבור וכל מה שנשאר מדובק הוא חבור: 
+
+אמנן. גדלן וחבר קצתן לקצתן מלשון (אסתר ב׳:ז׳) ויהי אומן את הדסה והענין שהוא לוקח האגוזים והם לחים ומחתכם בעליהם ומקבצם בעבות בחוטים או בקליפה עד ששמם בחבל אחד בגוף מחובר כדי שיקל משאן. וחמרן נתנן קצתם לקצתם מלשון (שמות ח׳:י׳) ויצברו אותם חמרים חמרים והכונה שהוא קבץ עליהם בעבות עד ששבו חבל אחד כדי לתלות ולעמוד זמן כמו שעושין אצלינו במערב בבצלים אשר רוצין לאצרן אח"כ אמר כי האגוזים והשקדים ר"ל האגוז האחד והשקד האחד האוכל שלה וקליפתה חבור זה לזה כמו שקדם כי הקליפות שומרים להם כל זמן שהקליפה מחוברת באוכל חבור טבעי אכן כשסרה הקליפה אין ספק כי אינו מיטמא ואף על פי שהחזירה למקומו וכשנשברה הקליפה ונשאר עמו האוכל והיתה שבירתו מעוטה כגון בקיעת כלי החרס הרי זה חבור עד שתתרצץ הקליפה ואז אינו חבור והוא אמרו עד שירצץ מלשון (שופטים י׳:ח׳) וירעצו וירוצצו ואע"פ שהוא כתוב במשנה בסמ"ך זה בלשונם עובר: 
+
+
+Mishnah 6
+
+ביצה מגולגלת. בלשון ערב נמרש"ת ופירוש יגוס יכרות אומר כיון שיקלוף ממנה מקום אחד לשתותה משם אותו קליפה כולה הנשארת אינה חבור לפי שאין להשמירה בו כיון שנפתח ממנה מקום א' לפי שהיא שותתת מן המקום ההוא אבל אם היתה שלוקה קשה הקליפה כולה הוא שומר לכל חלק ממנה ועל כן מצטרף עד שירצצו כולה ואז לא תצטרף והענין הזה בעצמו הוא בעצם אשר (אין) [יש] בו מוח לפי שהמוח אוכל והעצם הסובב אותו שומר והוא מצטרף עמו עד שירצצו: 
+
+והרמון שפרדו. פירד גרעיניו בתוך קליפתו והרבה עושים זה כשנגבה קליפת הרמון עד שישארו הגרעינין בתוך הקליפות מתנועעים חבור: 
+
+עד שיקיש עליו בקנה. עד שיכה ברמון בקנה או בשבט עד שינועו מה שנאחז בקליפה מגרעיני הרמון ואז לא תשאר הקליפה חבור לגרעינין ולא תצטרף: 
+
+ושלל הכובסין והבגד שהוא תפור בכלאים חבור כמו שזכרנו במסכת פרה בפ' אחרון אמנם לפי שאין לו לחבור הזה להשאיר ולעמוד אבל יפרד אמרו כי כיון שיתחיל להתיר אנו חושבין אותו כנפרד ואינו חבור: 
+
+
+Mishnah 7
+
+כבר ביארנו כי חזרים חסא ואין הלכה כר"א בן צדוק: 
+
+
+Mishnah 8
+
+צורת עלי הבצלים ידועה כי היא חלולה כדמות קנים ובתוכה ריר ידבק ביד וכן הבצל כשנגע בו המים וצמח והוא אינו מחובר לקרקע כמו שהוא מפורסם יצא ממנו לב ירוק דמות עלי בצלים ובתוכו גם כן ריר ואותו דבר הצומח נקרא בני בצלים ואומר כי אם היה הריר בתוך החללים ההם אז אנו משערין אותן כמו שהן מן החלל להשלים שיעור כביצה ואם היו ריקניות בלא ריר ממעכים אותן ביד עד שיתקבצו ותסור נפיחתן ואז משערין אותן בכביצה וכן הלחם המתחלחל החלקים כמו (פסחים דף לז.) סופגנין והוא פת סופגנית משערין אותה בכמות שהיא אלא אם היה חלל בתוכה אז יתקבץ ביד ודרך בשר העגל היונק כשנתבשל שירבה ויגדל ובשר מרובין בשנים מן הבהמות כשיתבשל מתכווץ ומתמעט ואמר שאנו משערין כביצה ממנו והוא מבושל כמות שהוא ולא נאמר זה היה קודם שנתבשל כביצה ואע"פ שהוא עכשיו פחות מכביצה או בהפך אבל ישוער לפי ענינו אם היה חי חי ואם מבושל מבושל: 
+
+
+Mishnah 9
+
+כשזרע קישות בכלי אינה מטמאה בהצמחתה כי האוכלים אמנם מיטמאים אחר תלישתם מן הקרקע כמו שביארנו בראשון של מכשירין ואמר ר' שמעון כאשר יצאו מן הקישואים חוץ לכלי הרי הוא כתלוש ויטמא והוא אמרו והטמא בטומאתו והטהור יאכל ואין הלכה כר"ש: 
+
+
+Mishnah 10
+
+כבר קדם לך במסכת מכשירין (פ"א) כי הזרעים אינן מוכשרים בעוד שהן מחוברין לקרקע וכבר ביארנו בד' של מכשירין כי המים אינן מכשירין לטומאה אלא כשהן תלושים מן הקרקע אבל כשהן בקרקע אינן מכשירין וזכרנו עיקר זה השרש ובעבור השרש הזה אמר כי כלי גללים וכלי אדמה כשהם נקובים נקב שיצא ממנו שורש הצמחים והיו מונחים על שטח הקרקע והם מלאים מים כי המים ההם אינן מכשירין לפי שהוא כקרקע ואינו כתלוש וכבר ביארנו פעמים כי עציץ נקוב הרי הוא כארץ ושאינו נקוב אינו כארץ וכשנזרעו זרעים בכלי נקוב הרי הוא כאילו נתחבר בקרקע ועל כן אם נבלל במשקה לא הוכשר ואם היו הצמחים בכלי שאינו מנוקב הרי הוא כתלוש ועל כן כשנבלל במשקה הוכשר אח"כ אמר כי העציץ הזה שאינו נקוב אשר הוא כלי ומכשיר את הזרעים כמו שביארנו וכן המשקים שבו מכשירין כשמלאהו עפר עד שפתו דינו דין טבלא שאין לה לזביז אשר עם היותה כלי היא טהורה כמו שנתבאר בב' של כלים וכן ג"כ בכאן אינו מכשיר את הזרעים לפי שהוא לא נשאר כלי לענין הכשר ומים שבו גם כן אין מכשירין ובתוספתא (פ"ב) אמרו טבלא שיש לה לזביז והטה על צדה אינה מכשרת את הזרעים לפי שבהטייתו אותה חזרה כטבלא שאין לה לזביז אשר אינה כלי וכבר ביארנו פעמים כי לזביז הוא השפה הגבוהה וענין אמרו אינה כלי כי אינה מקבלת טומאה: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+ההכשר כבר נתבארו כלליו ופרטיו במס' מכשירין (פ"ג) ואמנם המחשבה ענינה שיתכוין לאכילת אותו דבר ואז יטמא טומאת אוכלין וכבר נתבאר ממנה קצת במסכת טהרות (פ"א) ויבאר תשלומו בפ' הזה: 
+
+
+Mishnah 2
+
+כבר ביארנו כי ענין מחשבה הוא שיתכוין על אותו דבר שיהיה מאכל אדם אף אם היה ראוי לעובד כוכבים בלבד הרי הוא אוכל וכבר ביארתי לך בא' של טהרות שכל מה שיטמא טומאה חמורה ר"ל אדם ובגדים א"צ הכשר וכל מה שלא יטמא טומאה חמורה צריך הכשר והוא אמר בהלכה הזאת כי הדברים אשר אין סופן לטמא טומאה חמורה אלא טומאת אוכלין בלבד והם עם זה אינם ידועים לאכילה על כן צריכין מחשבה ומזה הבשר שחותכין מן האדם או מן הבהמות או מן העופות והם חיים וכבר נתבאר לך פעמים בסדר הזה כי בשר הפורש מן החי אינו מטמא אמנם מטמא אבר מן החי וכן נבלת העוף הטמא לא תטמא טומאה חמורה כמו שזכרנו בראשון של מסכת טהרות וכן החלבים בכפרים צריכין מחשבה לפי שאינו מאכל אנשי הכפרים וכן הירקות המדבריות כולם אשר אינן נזרעים בגנות ואין צומחין בפרדסות ( * אינן) צריכין מחשבה לפי שאינן ג"כ מיוחדים למאכל אדם: 
+
+ושמרקעין. בצל חריף משתמשין בו ברפואות: 
+
+ופטריות. הוא צמח אין לו שרש ולא זרע ואוכלין אותו רוב העם מבושל ושלוק והוציא רבי יהודה מירקות המדבר הכרתי המדברי: 
+
+והרגילה ונץ החלב. הנקרא בערב אלח"ב ואמר כי באלו אין צריכין מחשבה לפי שהם מפורסמות ידועות למאכל אדם כמו הירקות הפרדסיות והוציא ר"ש העכביות והוא הצמח שעליו קוצין הרבה ומקלפין הקוצין ומשליכין אותן אח"כ יקלוף אותו שרש ויאכל נא או מבושל בבשר וקלוי באלפס בשמן ג"כ והוא רב מאד בארץ המערב ושמו מפורסם במערב אל מקלו"ב והוא מכלל מיני הקוצים ותרגום כערער בערבה כעכביתא ובבראשית רבה אמרו וקוץ זה קונדס ודרדר אלו עכביות והוציא ר' יוסי מצמח המדבר כלוסין ונאמר כי הוא הנקרא בערב ענב אל דיב ואין הלכה כשלשתן אבל אלו כולם והדומה להן הן צריכין מחשבה: 
+
+
+Mishnah 3
+
+כבר הודעתיך כי כל מה שיטמא טומאה חמורה אינו צריך הכשר ונבלת העוף הטהור כבר ביארנו בראשון של מסכת טהרות שהיא מטמא אדם בבית הבליעה ועל כן אינה צריכה הכשר אבל הן אוכלין טמאין בלא הכשר בלתי שיגע בה מה שיטמא אותה וכן נתבאר בגמרא נדה (דף נא.) דלא בעיא הכשר מים ולא הכשר שרץ ר"ל שהיא טמאה כאוכלים טמאין בלתי שיגע בה שרץ ולא שאר טומאות: 
+
+וענין אמרו בכל מקום במדינות ובכפרים והעיקר מה שזכרתי לך כי כל מה שדרכו להאכל במקום אחד ולא יאכל במקום אחר הוא צריך מחשבה במקום אשר לא נתפרסם שם אכילתו: 
+
+ואמרו בכאן והחלב ר"ל חלב בהמה טמאה לפי שהוא מטמא כמו בשרה ועל כן אין צריך הכשר כמו שיבאר עוד בסוף הפרק ור"ש אומר כי בשר הגמל והארנבת והשפן והחזיר אין צריכין מחשבה בשוקים המדינה לפי שידוע הוא אכילתם במדינה ואין הלכה כר"ש: 
+
+
+Mishnah 4
+
+שבת. הוא בלשון ערב שבת והעיקר אצלנו סתם שבת לכמך עשוי ולא לקדירה ופי' הדברים האלה כי בידוע כי השבת נאכל כמות שהוא חי אחר המזון עם שאר הנמנין לא שיבושל בקדרה ועל כן כל זמן שלא נתבשל חייב בתרומה ומטמא טומאת אוכלין אבל כשנתבשל כיון שהשליך כחו בבשול וימצא בבשול טעם השבת כבר תמה תועלתו והנשאר הימנו אח"כ הוא במדרגת השמרים אשר אינן ראוים לאכילה ועל כן אינו חייב בתרומה ולא יטמא טומאת אוכלים: 
+
+ולולבי זרדים. הם (לבות) האילנות והם הקצוות הרכים היוצאים בקצוות השבטים בעת שמלבלבין האילנות והרבה בני אדם כובשין אותן במים ומלח ואוכלין אותן חיים אמנם זה בלתי מפורסם אצל הכל: 
+
+ועדל. צמח מפורסם: 
+
+ולוף. מין בצל פירוש הש"ס הירושלמי (שביעית פ"ז) וממנו מין ידוע בלוף שוטה: 
+
+עד שימתוקו. עד שימתק טעמם בכבישה ותסור עפיצתן: 
+
+ופקועות. טעמן מר כמו שנאמר (מ"ב ד) פקועות שדה וכשנכבש במלח זמן רב נמתק ונעשה ראוי לאכילה ואין הלכה כר"ש: 
+
+
+Mishnah 5
+
+קושט. בלשון ערב אל קסט"ו: 
+
+וחמס וראשי בשמים. צמחי הבשם כולם נקראים ראשי בשמים ר"ל קצות הבושם וזה כגון הקנה והקנמון ואגוז הבשם ונרד ומה שקורין בערב הבא"ג ובסבאס"ה וכיוצא באלו הצמחים אשר מטיבי הטעמים ונותנים בו ריח ערב והחלתית עם תיעוב הריח והרי לך הרופאים זוכרים אותם בספרי המזונות וחלות חריע וזה שמוציאין לבו ושוחקין אותו ועושין ממנו עוגות ומשתמשים בו בטעמם והירושלמי ביאר לנו כי חריע הוא הנקרא בערב אל קרטו"ם ומאמר רבי יוחנן בן נורי הולך על העקרים הידועים והם שכסף מעשר שני אין קונים בו אלא מזונות בלבד ואמרו בש"ס (נדה דף נא:) נמנו וגמרו שאין נלקחים בכסף מעשר ואין מטמאין טומאת אוכלין וזה הוא פסק ההלכה: 
+
+
+Mishnah 6
+
+הפגין. הם הפירות אשר הן עפוצין מאד והבוסר הוא ענין הפירות אחר הפיגום האחרון וקודם תשלום הבשול ועונת המעשרות חלוקה בחילוק האילנות כמו שנתבאר במסכת מעשרות (פ"א) ופריצי זיתים וענבים זיתים יבשים וענבים יבשים אירע לו מקרה ויבש קודם הבשול ונתקשה עד שנמנע אכילתו ועל כן נקראו פריצים:  
+וקצח. בלשון ערב אל שוני"ז ואמרם וכן למעשרות ב"ש פוטרין לפי שאינו אצלם אוכל וב"ה מחייבין במעשר לפי שהוא אצלם מכלל האוכלין והלכה כר"ע:  
+
+Mishnah 7
+
+הקור. הוא ראש הדקל והוא עץ לבן רך כורתין אותו מעלי הדקל בדמות גבינה יבשה ואוכלין אותו בני אדם והוא אינו מיטמא אמנם מותר לקנותו בכסף מעשר: 
+
+וכפניות. הם עוקצי התמרים בתחלת צמיחתן והם מכוסין בקרום והוא מפורסם והוא כאוכלין ויטמא טומאת אוכלין: 
+
+
+Mishnah 8
+
+ר"ע אומר אם יכול לחיות. ר"ל כי אם הוא בענין שאם יחזרהו למים שיחיה אז אינו מטמא כשנגע בו הטומאה לפי שהוא חי ואין החיות מיטמאים כל שהן חיים כמו שביארנו בפתיחה: 
+
+ויחור של תאנה. שבט מאילן התאנה כשנשתבר ובו גרעיני תאנים ונשאר מחובר באילן בקליפה אשר על האילן בלבד רבי יהודה אומר כי אותן תאנים אינן מטמאין אלא אחר כריתתם ופירוקן מן האילן וחכמים אומרים כי לא נחשוב אותו מחובר אלא אם נשאר בינו ובין האילן חבור כל כך שאם יקשר עם האילן יתחבר עמו וישוב ענף מענפיו ויפרח ויוציא פרח ותרגום (שמואל א ט״ו:ל״ג) וישסף שמואל ופשח ואין הלכה כר"ע ולא כר' יהודה: 
+
+
+Mishnah 9
+
+לשון התורה באיסור החלבים הם ג' מיני חיות בלבד והוא שור וכבש ועז וזהו חלב בהמה טהורה אמנם חיה טהורה והיא איל וצבי ויחמור ואקו ודשון ותאו וזמר חלב אלו כולם מותרים לנו באכילה אבל בהמה טמאה וחיה טמאה אין חילוק בין חלבה ובשרה לא לענין אכילה ולא לענין טומאה הוא אמרו יתעלה ב"ה (ויקרא י״א:ח׳) טמאים הם ולא חלק בם חלוק וכבר ביארנו כי הבהמה טמאה שוה הוא זביחתה או מיתתה והשחיטה אינה מועלת ומצלת מן הטומאה אלא בחיות המותרין לאכילה בלבד ולשון התורה בהיות חלב בהמה טהורה טהור ר"ל שלא יטמא כמו שתטמא הנבילה ואע"פ שהוא חלב נבילה הוא אמרו יתעלה (שם ז) וחלב נבלה וחלב טרפה יעשה לכל מלאכה ואכול לא תאכלוהו לפי שאמר לכל מלאכה יכנס בו מלאכת הקדש כמו שזכרנו בספרי ואין ספק כי החלב אשר אמר בו בטהורה עם היותו חלב נבלה אינו חלב בהמה טמאה מפני אמרו חלב נבלה וחלב טרפה אמרו יצאת בהמה טמאה שאין לה טרפה לפי שטריפתה ושחיטתה שוה כמו שביארנו ואינו גם כן חלבי חיה טהורה כיון שאמר ואכול לא תאכלוהו אמרו חלב שאסור באכילה טהרתי לך יצא חלב חיה טהורה שמותר באכיל' ונתבאר לך מן העקרים האלו כי חלב כל הנבילה כמו בשרו חוץ מחלב נבלת בהמה טהורה שחלבה טהור לא יטמא אדם וכלים כמו שתטמא הנבילה וע"כ צריך הכשר על העיקר אשר הודעתיך כי כל מה שאינו מטמא טומאה חמורה צריך הכשר כמו שביארנו בראשון של טהרות ודע כי החלב הזה ג"כ לא יטמא כמו שיטמאו אוכלין טמאים ואפי' אחר ההכשר עד שתגע בו טומאה כשאר אוכלין ואז יטמאו כפי הטומאה (אחר) אשר תגע בהם כמו שנשתרש בפתיחה אלא אם יהיה חלב נבלה כי הוא צריך הכשר מים בלבד לא הכשר הגוף כמו נבלת עוף טמא כמו שביארנו בראשון של מסכת טהרות:  
+
+Mishnah 10
+
+זאת ההלכה כבר קדמה היא ופירושה בסוף שביעית: 
+
+
+Mishnah 11
+
+חלות דבש. הן חתיכות הנופת וכבר ידעת כי הדבש הוא מכלל ז' משקים זה כששותת אבל כל זמן שהוא בבית השעוה אינו אז משקה וכבר ידעת כי לטומאת משקים סגולות מיוחדות בם מן היותם תחלה לעולם וזולת זה ממה שנתבאר בסדר הזה ואמרי ב"ש כי כיון שיחמם אותם להוציא דבשם יחשבו משקה ואפילו קודם צאתם: וכבר קדם לנו כי חרחור הוא חזק החום ואמנם מה שביאר משיחרחר מכיון שיתעורר הריב עם הדבורים ויתחיל לגרשם מן לחרחר ריב (משלי כ״ו:כ״א) הוא מאמר לא יסכים עם העקרים לפי שהכל מודים כי דבש בכוורת אינו לא אוכל ולא משקה: 
+
+ופי' משירסק כיון שיוצק הנופת בידו וישתות הדבש: 
+
+
+Mishnah 12
+
+לפי שהשלים כל דיני ההלכה הקודמת כמו שפרט חתם הדברים בגמול: 
+
+וענין אמרו שלש מאות ועשרה עולמות כאילו קובצו מעדני העולם הזה בכללם לפי חילוק מיני מעדניהם ואחר כך נכפל אותו המקובץ שלש מאות ועשר פעמים היה מה שיגיע אחד מן הצדיקים ממעדני העולם הבא כמו זה אמנם התעדן הזמן הזה אינו נחקר אבל כל נפש תזכה לחיי העולם הבא ולא תאבד לעולם והוא ענין יש ר"ל המציאות התמידי אשר לא יחקר לפי שיש הוא המציאות ואין הוא האפיסה וכאילו אומר כי אוהבי אנחיל את המציאות בפשיטות ואין שם מציאות האמתי אלא ההתמדה והוציא בפסוק הזה גדול התענוג על דרך משל ומספרם יש ג' מאות ועשרה וזה על דרך התעוררות בלבד כי אותו התענוג גדול אמנם האמת כי כמו שאין שווי בין הנחקר לאשר אינו נחקר כן אין שווי בין אלה המעדנים אשר אצלינו ואותם התענוגים וכבר ביארנו מזה קצת במסכת סנהדרין (פ"י): 
+
+כבר השלמנו החבור הזה כפי מה שהבטחנו ואני אשאלהו יתברך ואתחנן אליו שיצילנו מן השגיאות ומי שימצא בו טעות או נתבאר לו בפי' הלכה מן ההלכות פירוש טוב מאשר פירשתיו יעורר על זה וינצל אותי בהתנצלות כי מה שהשתדלתי בו אינו מעט ולא קרוב אצל מי שיש לו פרעון ושכר טוב וכ"ש בהתעסקות מחשבתן בכל עת באנחות הזמן ובמה שגזר האלהים עלינו מן הגלות והגדוד בארצות מקצה השמים ועד קצה השמים ואולם שכר זה כבר בא גלות מכפרת עון יודע יתברך כי מהן הלכות תליתי פירושם במסעות הדרך ומהם ענינים כתבתים ואני עליתי בספינות בים המלח ודי בזה ענין לבאר להיותי מעיין בחכמות אחרים אמנם פשטתי זה הענין לביאור ההתנצלות למי שירצה לכתוב לתופש שיתפוש ואינו ראוי לגנותו בתפישתו אבל מושכר מן האלהים על זה אהוב אצלי לפי שהוא מלאכת ה' ומה שספרתיו מעניני הזמן חבור הפירוש הזה הוא אשר חייב העכבה בו זמן ארוך: 
+
+אני משה בר מיימון הדיין ברבי יוסף החכם בר יצחק הדיין בר יוסף הדיין בר עובדיה הדיין בר' שלמה הרב ברבי עובדיה הדיין זצ"ל התחלתי לחבר פירוש זה הספר ואני בן שלש ועשרים שנה והשלמתיו במצרים ואני בן שלשים שנה שהיא שנת ט' וע' לשטרות. ברוך נותן ליעף כח ולאין אונים עצמה ירבה: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Oktzin/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Oktzin/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..5d7ca564e35659ee550db1ee9455a1430b4eb12e
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Oktzin/Hebrew/merged.txt	
@@ -0,0 +1,233 @@
+Rambam on Mishnah Oktzin
+רמב"ם משנה עוקצים
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Oktzin
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה עוקצים
+
+הקדמה
+
+
+
+
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+יד. ר"ל העץ המחובר בצמחים הנאכלין אשר יאחוז בו האוכל בעת האכילה או יתלה ממנו כשרוצים להצניעו כגון האגסים והתפוחים והענבים וזולתם מן הדומה להן כולן נקראים יד: 
+
+ושומר. הוא הדבר אשר ישמור האוכל ויעמוד זמן בסבתו כגון קליפת אגוזים וקליפת השקדים וזולתם מבעלי הקליפות וכן אם היה הדבר הנאכל צומח על עץ וסובב אותו כמו עוקץ התמרים אשר עליו גרעיני התמרים ועוקץ הענבים אשר עליו גרעיני הענבים הוא ג"כ שומר ומה שהיה מן העוקצים חוץ מן האוכל שאין גרעין עליו הוא מכלל הידות ואמר הקב"ה בטומאות זרעים (ויקרא יא) וכי יפול מנבלתם על כל זרע זרוע אשר יזרע טמא הוא לכם ובא הפירוש (חולין דף קיח.)לכם לכל שבצרכיכם ר"ל כל מה שיש לכם בו צורך והוא לכם עזר כמו הקצוות אשר יאחזו בהם בעת האכילה הרי הם מטמאים כטומאת הצמחים ההם ומסקנא בגמרא אחר משא ומתן גדול וראיות מן הפסוקים שהם מיטמאות ומטמאות ר"ל כי כשנטמא האוכל עצמו נטמא קצהו אשר הוא היד וכשנטמא הקצה ההוא אשר בו סיוע לנו ונגעה בו טומאה נטמא הצמח עצמו וגופו של אוכל והוא ענין אמרו מיטמא ומטמא ר"ל דהיד מיטמא כשנטמא האוכל והאוכל מיטמא כשנטמא היד ולפי שעמד הדין הזה בידות אוכלים מפני שנאמר טמא הוא לכם כמו שביארנו ומצאנו הפסוק שאמר ג"כ בטומאת זרעים וכי יפול מנבלתם על כל זרע זרוע אשר יזרע ואין צורך לאמרו אשר יזרע בתחילת העיון לפי שכל זרע אין ספק כי הוא יזרע ובאה הקבלה (שם דף קיז:) לומר כי ר"ל כי הוא מטמא והוא כעלין שדרך בני אדם שיוציאו הדבר ההוא כך לזריעה ואמרו כדרך שבני אדם מוציאין לזריעה חטין בקליפתן ושעורים בקליפתן ועדשין בקליפתן וזהו השומר כמו שביארנו ואח"כ אמרנו למה הוצרך הכתוב לרמוז לנו כי שומרין מיטמאין כיון שידות האוכלין אשר אינן שומרים הזרעים ואינן סבת עמידתן אמרנו שהם מיטמאין כשנטמא האוכל והאוכל מיטמא כשהן מיטמאין קל וחומר הקליפות אשר הם דבוקים באוכל והסבה בעמידתו ושמירתו שהם מיטמאין ובאה הקבלה (שם דף קיח.) ואמרה כי הכונה ברמיזתו להם הוא להודיענו שהם מצטרפין וכשיהיה כביצת אוכלין באוכל וקליפתו הוא מטמא זולתו טומאת אוכלין כמו שנתבאר פעמים ונתברר לנו מזה כי הידות תיטמא מן האוכל ויתטמא האוכל מהן ואינם מצטרפין עם האוכל להשלים בהם יחדיו כביצה ותטמא זולתה אבל השומרים הרי הם עם היותן מטמאין ומתטמאין כידות הם הוסיפו על ידות בהיותם מצטרפין לאוכל להשלים השיעור ר"ל כביצה ולא הוצרך לומר לא מיטמא ולא מטמא ולא מצטרף לפי שזה מבואר מאד מאד כיון שהידות אשר הן טמאין ומטמאין אין מצטרפין כ"ש דבר הנאמר בו לא מיטמא ולא מטמא שהוא אינו מצטרף: 
+
+
+Mishnah 2
+
+כבר ביארנו פעמים כי הקפלוטות הם כרתי המפורסמים ופיטמא שלהן הן גרעינין אשר בה קבוץ הגידים אשר בראש בצל והשום והכרתי והם דמות חוטין מלופפין מסובבין והעמוד שהוא מכוון כנגד האוכל הוא הלב אשר בבצל אשר יצמח בקנה הזרע: 
+
+וחזרים. חסא: 
+
+וצנון. בלשון ערב פולו ונפוס הצנון הידוע בלשון ערב באלשאמ"י אלה כולם סבר ר"מ שהן מצטרפין לאוכל ר"ל אלה הגידים והשרש הטמון בקרקע מן הצנון יש בקצהו גיד דק והוא אשר נקרא צנון גדול ובצידי ראש הצנון כל זה נקראין גידין דקין כמו גידים חותכין אותן המוכרין בעת המכירה ביד וישאר מהם שארית והם נקראים סיב לפי שהם דקים דמות חוטי הלוף. והמינתא ממין הנקרא בערב נענ"ע ופיגם בלשון ערב אל פיגא"ן והוא אל סד"ב וכשימשכו גרעיני החטה מן השבולת ישאר מקומה כדמות שלשלת ובו חליות חליות ולכן נקראו שדרה של שבולת והיא ג"כ שומר מכלל שומרין כמו שביארנו והלבוש שלה הוא הקרום אשר על הגרעין מהחטה והסיג של רצפות האבק אשר יארג על קצת הצמחים והיא רצפות דמות אריגת העכביש וכבר ביארנו ענין אמרו מטמאין ומיטמאין באיזה מקום שאמרו במסכת הזאת וא"צ שאחזירהו כל פעם והלכה כרבי יהודה ואין הלכה כר"א: 
+
+
+Mishnah 3
+
+מבואר הוא כי אלו אשר מנה הם ידות בלבד ועל כן אינן מצטרפין כמו שנשתרש לך: 
+
+ופרכיל נקרא שבט משבטי הגפן שנכרת ובו אשכולות ענבים תלוים ממנו וקבוצין פרכילין ובש"ס (ביצה דף ל:) אמרו פרכילי ענבים. זנב האשכול שריקנה כשהוסרו הגרעינין מתחת האשכולות ונשאר העץ אשר היו בו הענבים והורק ועל כן צריך ממנו שיעור גדול להתלות בו מה שנשאר מן הענבים בעליונות של אשכול וידוע כי עוקצי התמרים יש להם קצה עבה יחבר אותן דמות קצת הלולבין והוא נקרא מכבד של תמרה לפי שהוא דמות יד המטאטאים ויצא מן הקצה הזה העבה אשר הוא דמות קצה הלולבין שבטים דקים ארוכין יהיה באורך כל אחד מהם שני זרתות או שלשה והאחד מן השבטים הדקים נקרא שרביט של תמרה ובו יהיו התמרים צומחים ומלעין והוא השער השחור בלתי חלק אשר בראש השבולת: 
+
+
+Mishnah 4
+
+קליפת קולסי הכרוב. ראשי הכרוב הגדלים ויצא מהן גידים מסתבכין חותכין אותן ומשליכין אותן בעת המכירה והם שרשי קולסי כרוב ותרדים בלשון ערב סל"ק וחלפות תרדין הם שרשיהם אשר ישארו בקרקע ויצמחו שניהם וע"כ נקראו חלפות מן חליפות ואמר את שדרכן ליגזז וליעקר ונעקרו ר"ל כל מה שדרכו שיכרת ויחליף מהגידים באלה והסבכים ונעקרו בשרשיהם עם הצמחים האלה הנה אינו מטמא ולא מיטמא ולא מצטרף ורואה רבי יוסי שכולן הם מטמאין ומיטמאין חוץ מן הסבכים אשר יוציאו בראשי הכרוב והלפת שהן אינן ראוים לדבר ואין הלכה כר' יוסי: 
+
+
+Mishnah 5
+
+בססן. כתתן ורצצן מלשון (ישעיהו ס״ג:י״ח) בוססו מקדשך ובריית אשכולות והענבים היא שיוצאין מן האשכול אשכולות אחרים קטנים ופירוש פסיגא של אשכולות חתיכה של אשכולות ר"ל שהוא חתך אותם מאותן אשכולות קטנים אשר לא יצא מהם אלא אשכול אחד והיא מלאה גרעיני ענבים בלבד וכמו שרביט של תמרה כשיסיר הענבים או התמרים ממנו וישאר אותו הגיד הדק אינו אוכל ולא יטמא ואם הניח בקנה ואפילו גרעין אחד כבר חזר העץ בכללו שומר לגרעין ההוא ור"א אומר כי הפולין בלבד אין הקנה שלו שומר ושאותה קנה אינו צורך בו אבל שאר קטניות העץ הוא שומר להם ואפילו לא ישאר אלא גרעין א' לפי שאוהב האדם לחפוש אותו גרעין בין העצים ויתענג בזה והוא ענין אמרו רוצה במשמושן ואין הלכה כר' יוסי ולא כראב"ע: 
+
+
+Mishnah 6
+
+עוקץ. הוא קצה הדבר: 
+
+וגרוגרות הם התאנים היבשים: 
+
+כלוסין מין מן התאנים דקים: 
+
+וחרובים בלשון ערב כרוב: 
+
+ודלעת בלשון ערב כלאני: 
+
+ואגסין בלשון ערב אגסן: 
+
+קרוסטמלין ופרישין בלשון ערב אספרגל: 
+
+ועוזרדין וקינרס ואין הלכה כר"א: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+שלא כבשן אלא למראה. רוצה לומר ליופי לא לאכילה ע"כ אינן מטמאין לפי שאינן מאכל וכשות של קישות כשות בלשון ערב זנב והוא כעין שערות שנמצא על הקישות בעת חתיכתו והנץ שלו הפרח אשר בקצהו ואמר רבי יהודה כי הכשות הזה והנץ ואע"פ שאינן נאכלין כל זמן שהתגר מוכר הקישות רוצה בקיומם כדי שיראו הקשואים חתוכין בזמן קרוב ולפי שהוא רוצה בקיומן מטמאין כמו שמטמאין האוכלין ומצטרפין לכלל הקשואים לפי שהם כמין שומר להן כיון שהיא תשמור עליו ענין שיקפצו בני אדם על קנייתו בהן ואין הל' כר' יהודה: 
+
+
+Mishnah 2
+
+גלעינין. הם נויי הפירות מכל פרי שיש לו גרעינין בתוכו כתמרים והזיתים ואגסים וזולתם הושמו כולם במדרגות ידות אוכלים. וחותל לפוף. מלשון (יחזקאל ט״ז:ד׳) והחתל לא חותלת וזה כי על נוי התמרים קרום מפריד בין הגרעין ובין האוכל של תמרים ולפי שאמר כי הגרעין הלח מצטרף לאוכל לפי שהוא שומר לו לפי שאם יסור הגרעינים תתחלחל הליחה ותפסד וגרעין מן הפרי היבש אינו מצטרף לפי שאינו שומר אותו ואם יוצא אותו גרעין לא יפסד הפרי אמר ע"כ הקרום אשר על גרעין הלח אינו מצטרף לפי שאין אותו הקרום השומר אלא הגרעין עצמו והקרום הזה ג"כ נפרד מעצם הלח אמנם הקרום אשר על גרעין התמרים היבשים הוא דבק בעצם התמרים והוא השומר לא הגרעין ואילו סר הגרעין ונשאר הקרום לא תפסד התמרה ולפי שאמר כי אילו יצא קצת הגרעין מן הליחה שהוא מצטרף ביאר כי תכלית מה שיצטרף ממנו הוא מה שכנגד האוכל ובתוספתא (פ"ב) הרוטב שנאכל חציו וחציו קיים כנגד האוכל מצטרף שלא כנגד האוכל אין מצטרף וכן העצם כשהוא בתוך הבשר וקצהו יוצא מן הבשר אנו רואים אותו כאילו נחתך מה שיצא מן הבשר וכל מה שהיה ממנו תוך הבשר מצטרף לתשלום כביצה וכבר ביארנו בטהרות (פ"א) כי העצם מצטרף לפי שהוא גם כן שימר בבשר וכשהיה הבשר מדובק בעצם לבד והעצם מגולה ולא היה הבשר סובב אותו מכל צד א"ר ישמעאל שאנו רואים העצם כאילו הוא מקיפו כלומר אם יש בבשר שיעור שנוכל להקיף ממנו העצם כטבעת מצטרף ואם לאו אינו מצטרף וחכ"א שכנגד האוכל מצטרף אנו רואין כאילו כבר נחתך מה שאינו תחת הבשר ויצטרף כל מה שתחת הבשר לבשר אע"פ שהבשר אינו סובב בעצם אנו רואים אותו שכבר סר עד שלא ישאר מגוף העצם אלא שיעור דק מדובק בבשר כדקות שבט האזוב אשר עם דקיתו כבר מצאנוהו שומר למה שעליו מן העלין: וסיאה בלשון ערב אל פודנג וקורנית אל חנטה ואלה השלשה מינים הם ממיני האזוב והלכה כחכמים: 
+
+
+Mishnah 3
+
+נימוק מקצתו. נתחלחל קצתו ורפה ונכנס וחזר שאינו ראוי לאכילה ועל כן אינו מצטרף עם היותו מחובר ומגיע לגרעיני הרמונים או לזרע האבטיח וכן אילו היה המקום אשר נרקב ונפסד בתוך הרמונים או האבטיחים אינו מצטרף ומקליפות רמונים דמות כוס סובב בראש הרמון ושפתו עשויה תלפיות דמות שיני המסרק ועל כן נקרא מסרק כי המסרק הוא הנקרא בל' ערב אלמש"ט והוא כשקולף והושלך אין נראה דבר מגרעיני הרמונים ועל כן אמר ר' אליעזר כי הוא אינו שומר וכשנקלף הכוס הזה ג"כ ימצא בהן כדמות ראש השדים משופע ויוצא על שטח הרמון ירוק והוא הנקרא פיטמא של רמון וכשתכרת אותו פיטמא ולא תשרש בכריתה לא יגלה ג"כ גרעיני הרמונים וזה הכוס כולו מלא מפרח ירוק דק נשאר בתוכו אחר שיתבשלו הרמונים בתכלית הבישול והוא הנץ שלו הנזכר כאן ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 4
+
+כבר ידעת כי הקליפות הם כלם שומרים לאוכל ועל כן הן מצטרפין וקדורה ר"ל חתוכה לפי שאינה שומרת לזולתה כשנחתכה וקליפה החיצונה בבצל הדקה מאד אשר אין שם דקה כמותה והוא דמות הרבד והוא הנופל בעת משמוש בבצל והיא אשר שמים אותה הרופאים על המורסות כשנפתחו ותמשוך מהן הליחה בכח ואין הלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+המחתך לבשל אע"פ שלא מירק וכו'. מירק שיפליג בחתך עד שיתבאר הדבר הכרות וכיון שכוונתו לבשלן אינו מתכוין שישאר אותו דבר חתוך מחובר לפי שהבשול ירקקהו ויפרידהו אמנם אם היתה כוונתו לשליקה או לכבישה או להניח הירק ההוא על השלחן הרי זה חבור לפי שכונתו שישאר מחובר קצתו בקצתו כדי שתקל הוצאתו או מערכתו: 
+
+התחיל לפרק. כשהתחיל לפרק אותו חיבור אין אנו אומרי' כיון שהתחיל לפרק גלה דעתו שאין רוצה שישאר דבר ממנו מחובר ונאמר בכל אינו חבור אבל הדבר ההוא אשר פירק בלבד הוא אשר אינו חבור וכל מה שנשאר מדובק הוא חבור: 
+
+אמנן. גדלן וחבר קצתן לקצתן מלשון (אסתר ב׳:ז׳) ויהי אומן את הדסה והענין שהוא לוקח האגוזים והם לחים ומחתכם בעליהם ומקבצם בעבות בחוטים או בקליפה עד ששמם בחבל אחד בגוף מחובר כדי שיקל משאן. וחמרן נתנן קצתם לקצתם מלשון (שמות ח׳:י׳) ויצברו אותם חמרים חמרים והכונה שהוא קבץ עליהם בעבות עד ששבו חבל אחד כדי לתלות ולעמוד זמן כמו שעושין אצלינו במערב בבצלים אשר רוצין לאצרן אח"כ אמר כי האגוזים והשקדים ר"ל האגוז האחד והשקד האחד האוכל שלה וקליפתה חבור זה לזה כמו שקדם כי הקליפות שומרים להם כל זמן שהקליפה מחוברת באוכל חבור טבעי אכן כשסרה הקליפה אין ספק כי אינו מיטמא ואף על פי שהחזירה למקומו וכשנשברה הקליפה ונשאר עמו האוכל והיתה שבירתו מעוטה כגון בקיעת כלי החרס הרי זה חבור עד שתתרצץ הקליפה ואז אינו חבור והוא אמרו עד שירצץ מלשון (שופטים י׳:ח׳) וירעצו וירוצצו ואע"פ שהוא כתוב במשנה בסמ"ך זה בלשונם עובר: 
+
+
+Mishnah 6
+
+ביצה מגולגלת. בלשון ערב נמרש"ת ופירוש יגוס יכרות אומר כיון שיקלוף ממנה מקום אחד לשתותה משם אותו קליפה כולה הנשארת אינה חבור לפי שאין להשמירה בו כיון שנפתח ממנה מקום א' לפי שהיא שותתת מן המקום ההוא אבל אם היתה שלוקה קשה הקליפה כולה הוא שומר לכל חלק ממנה ועל כן מצטרף עד שירצצו כולה ואז לא תצטרף והענין הזה בעצמו הוא בעצם אשר (אין) [יש] בו מוח לפי שהמוח אוכל והעצם הסובב אותו שומר והוא מצטרף עמו עד שירצצו: 
+
+והרמון שפרדו. פירד גרעיניו בתוך קליפתו והרבה עושים זה כשנגבה קליפת הרמון עד שישארו הגרעינין בתוך הקליפות מתנועעים חבור: 
+
+עד שיקיש עליו בקנה. עד שיכה ברמון בקנה או בשבט עד שינועו מה שנאחז בקליפה מגרעיני הרמון ואז לא תשאר הקליפה חבור לגרעינין ולא תצטרף: 
+
+ושלל הכובסין והבגד שהוא תפור בכלאים חבור כמו שזכרנו במסכת פרה בפ' אחרון אמנם לפי שאין לו לחבור הזה להשאיר ולעמוד אבל יפרד אמרו כי כיון שיתחיל להתיר אנו חושבין אותו כנפרד ואינו חבור: 
+
+
+Mishnah 7
+
+כבר ביארנו כי חזרים חסא ואין הלכה כר"א בן צדוק: 
+
+
+Mishnah 8
+
+צורת עלי הבצלים ידועה כי היא חלולה כדמות קנים ובתוכה ריר ידבק ביד וכן הבצל כשנגע בו המים וצמח והוא אינו מחובר לקרקע כמו שהוא מפורסם יצא ממנו לב ירוק דמות עלי בצלים ובתוכו גם כן ריר ואותו דבר הצומח נקרא בני בצלים ואומר כי אם היה הריר בתוך החללים ההם אז אנו משערין אותן כמו שהן מן החלל להשלים שיעור כביצה ואם היו ריקניות בלא ריר ממעכים אותן ביד עד שיתקבצו ותסור נפיחתן ואז משערין אותן בכביצה וכן הלחם המתחלחל החלקים כמו (פסחים דף לז.) סופגנין והוא פת סופגנית משערין אותה בכמות שהיא אלא אם היה חלל בתוכה אז יתקבץ ביד ודרך בשר העגל היונק כשנתבשל שירבה ויגדל ובשר מרובין בשנים מן הבהמות כשיתבשל מתכווץ ומתמעט ואמר שאנו משערין כביצה ממנו והוא מבושל כמות שהוא ולא נאמר זה היה קודם שנתבשל כביצה ואע"פ שהוא עכשיו פחות מכביצה או בהפך אבל ישוער לפי ענינו אם היה חי חי ואם מבושל מבושל: 
+
+
+Mishnah 9
+
+כשזרע קישות בכלי אינה מטמאה בהצמחתה כי האוכלים אמנם מיטמאים אחר תלישתם מן הקרקע כמו שביארנו בראשון של מכשירין ואמר ר' שמעון כאשר יצאו מן הקישואים חוץ לכלי הרי הוא כתלוש ויטמא והוא אמרו והטמא בטומאתו והטהור יאכל ואין הלכה כר"ש: 
+
+
+Mishnah 10
+
+כבר קדם לך במסכת מכשירין (פ"א) כי הזרעים אינן מוכשרים בעוד שהן מחוברין לקרקע וכבר ביארנו בד' של מכשירין כי המים אינן מכשירין לטומאה אלא כשהן תלושים מן הקרקע אבל כשהן בקרקע אינן מכשירין וזכרנו עיקר זה השרש ובעבור השרש הזה אמר כי כלי גללים וכלי אדמה כשהם נקובים נקב שיצא ממנו שורש הצמחים והיו מונחים על שטח הקרקע והם מלאים מים כי המים ההם אינן מכשירין לפי שהוא כקרקע ואינו כתלוש וכבר ביארנו פעמים כי עציץ נקוב הרי הוא כארץ ושאינו נקוב אינו כארץ וכשנזרעו זרעים בכלי נקוב הרי הוא כאילו נתחבר בקרקע ועל כן אם נבלל במשקה לא הוכשר ואם היו הצמחים בכלי שאינו מנוקב הרי הוא כתלוש ועל כן כשנבלל במשקה הוכשר אח"כ אמר כי העציץ הזה שאינו נקוב אשר הוא כלי ומכשיר את הזרעים כמו שביארנו וכן המשקים שבו מכשירין כשמלאהו עפר עד שפתו דינו דין טבלא שאין לה לזביז אשר עם היותה כלי היא טהורה כמו שנתבאר בב' של כלים וכן ג"כ בכאן אינו מכשיר את הזרעים לפי שהוא לא נשאר כלי לענין הכשר ומים שבו גם כן אין מכשירין ובתוספתא (פ"ב) אמרו טבלא שיש לה לזביז והטה על צדה אינה מכשרת את הזרעים לפי שבהטייתו אותה חזרה כטבלא שאין לה לזביז אשר אינה כלי וכבר ביארנו פעמים כי לזביז הוא השפה הגבוהה וענין אמרו אינה כלי כי אינה מקבלת טומאה: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+ההכשר כבר נתבארו כלליו ופרטיו במס' מכשירין (פ"ג) ואמנם המחשבה ענינה שיתכוין לאכילת אותו דבר ואז יטמא טומאת אוכלין וכבר נתבאר ממנה קצת במסכת טהרות (פ"א) ויבאר תשלומו בפ' הזה: 
+
+
+Mishnah 2
+
+כבר ביארנו כי ענין מחשבה הוא שיתכוין על אותו דבר שיהיה מאכל אדם אף אם היה ראוי לעובד כוכבים בלבד הרי הוא אוכל וכבר ביארתי לך בא' של טהרות שכל מה שיטמא טומאה חמורה ר"ל אדם ובגדים א"צ הכשר וכל מה שלא יטמא טומאה חמורה צריך הכשר והוא אמר בהלכה הזאת כי הדברים אשר אין סופן לטמא טומאה חמורה אלא טומאת אוכלין בלבד והם עם זה אינם ידועים לאכילה על כן צריכין מחשבה ומזה הבשר שחותכין מן האדם או מן הבהמות או מן העופות והם חיים וכבר נתבאר לך פעמים בסדר הזה כי בשר הפורש מן החי אינו מטמא אמנם מטמא אבר מן החי וכן נבלת העוף הטמא לא תטמא טומאה חמורה כמו שזכרנו בראשון של מסכת טהרות וכן החלבים בכפרים צריכין מחשבה לפי שאינו מאכל אנשי הכפרים וכן הירקות המדבריות כולם אשר אינן נזרעים בגנות ואין צומחין בפרדסות ( * אינן) צריכין מחשבה לפי שאינן ג"כ מיוחדים למאכל אדם: 
+
+ושמרקעין. בצל חריף משתמשין בו ברפואות: 
+
+ופטריות. הוא צמח אין לו שרש ולא זרע ואוכלין אותו רוב העם מבושל ושלוק והוציא רבי יהודה מירקות המדבר הכרתי המדברי: 
+
+והרגילה ונץ החלב. הנקרא בערב אלח"ב ואמר כי באלו אין צריכין מחשבה לפי שהם מפורסמות ידועות למאכל אדם כמו הירקות הפרדסיות והוציא ר"ש העכביות והוא הצמח שעליו קוצין הרבה ומקלפין הקוצין ומשליכין אותן אח"כ יקלוף אותו שרש ויאכל נא או מבושל בבשר וקלוי באלפס בשמן ג"כ והוא רב מאד בארץ המערב ושמו מפורסם במערב אל מקלו"ב והוא מכלל מיני הקוצים ותרגום כערער בערבה כעכביתא ובבראשית רבה אמרו וקוץ זה קונדס ודרדר אלו עכביות והוציא ר' יוסי מצמח המדבר כלוסין ונאמר כי הוא הנקרא בערב ענב אל דיב ואין הלכה כשלשתן אבל אלו כולם והדומה להן הן צריכין מחשבה: 
+
+
+Mishnah 3
+
+כבר הודעתיך כי כל מה שיטמא טומאה חמורה אינו צריך הכשר ונבלת העוף הטהור כבר ביארנו בראשון של מסכת טהרות שהיא מטמא אדם בבית הבליעה ועל כן אינה צריכה הכשר אבל הן אוכלין טמאין בלא הכשר בלתי שיגע בה מה שיטמא אותה וכן נתבאר בגמרא נדה (דף נא.) דלא בעיא הכשר מים ולא הכשר שרץ ר"ל שהיא טמאה כאוכלים טמאין בלתי שיגע בה שרץ ולא שאר טומאות: 
+
+וענין אמרו בכל מקום במדינות ובכפרים והעיקר מה שזכרתי לך כי כל מה שדרכו להאכל במקום אחד ולא יאכל במקום אחר הוא צריך מחשבה במקום אשר לא נתפרסם שם אכילתו: 
+
+ואמרו בכאן והחלב ר"ל חלב בהמה טמאה לפי שהוא מטמא כמו בשרה ועל כן אין צריך הכשר כמו שיבאר עוד בסוף הפרק ור"ש אומר כי בשר הגמל והארנבת והשפן והחזיר אין צריכין מחשבה בשוקים המדינה לפי שידוע הוא אכילתם במדינה ואין הלכה כר"ש: 
+
+
+Mishnah 4
+
+שבת. הוא בלשון ערב שבת והעיקר אצלנו סתם שבת לכמך עשוי ולא לקדירה ופי' הדברים האלה כי בידוע כי השבת נאכל כמות שהוא חי אחר המזון עם שאר הנמנין לא שיבושל בקדרה ועל כן כל זמן שלא נתבשל חייב בתרומה ומטמא טומאת אוכלין אבל כשנתבשל כיון שהשליך כחו בבשול וימצא בבשול טעם השבת כבר תמה תועלתו והנשאר הימנו אח"כ הוא במדרגת השמרים אשר אינן ראוים לאכילה ועל כן אינו חייב בתרומה ולא יטמא טומאת אוכלים: 
+
+ולולבי זרדים. הם (לבות) האילנות והם הקצוות הרכים היוצאים בקצוות השבטים בעת שמלבלבין האילנות והרבה בני אדם כובשין אותן במים ומלח ואוכלין אותן חיים אמנם זה בלתי מפורסם אצל הכל: 
+
+ועדל. צמח מפורסם: 
+
+ולוף. מין בצל פירוש הש"ס הירושלמי (שביעית פ"ז) וממנו מין ידוע בלוף שוטה: 
+
+עד שימתוקו. עד שימתק טעמם בכבישה ותסור עפיצתן: 
+
+ופקועות. טעמן מר כמו שנאמר (מ"ב ד) פקועות שדה וכשנכבש במלח זמן רב נמתק ונעשה ראוי לאכילה ואין הלכה כר"ש: 
+
+
+Mishnah 5
+
+קושט. בלשון ערב אל קסט"ו: 
+
+וחמס וראשי בשמים. צמחי הבשם כולם נקראים ראשי בשמים ר"ל קצות הבושם וזה כגון הקנה והקנמון ואגוז הבשם ונרד ומה שקורין בערב הבא"ג ובסבאס"ה וכיוצא באלו הצמחים אשר מטיבי הטעמים ונותנים בו ריח ערב והחלתית עם תיעוב הריח והרי לך הרופאים זוכרים אותם בספרי המזונות וחלות חריע וזה שמוציאין לבו ושוחקין אותו ועושין ממנו עוגות ומשתמשים בו בטעמם והירושלמי ביאר לנו כי חריע הוא הנקרא בערב אל קרטו"ם ומאמר רבי יוחנן בן נורי הולך על העקרים הידועים והם שכסף מעשר שני אין קונים בו אלא מזונות בלבד ואמרו בש"ס (נדה דף נא:) נמנו וגמרו שאין נלקחים בכסף מעשר ואין מטמאין טומאת אוכלין וזה הוא פסק ההלכה: 
+
+
+Mishnah 6
+
+הפגין. הם הפירות אשר הן עפוצין מאד והבוסר הוא ענין הפירות אחר הפיגום האחרון וקודם תשלום הבשול ועונת המעשרות חלוקה בחילוק האילנות כמו שנתבאר במסכת מעשרות (פ"א) ופריצי זיתים וענבים זיתים יבשים וענבים יבשים אירע לו מקרה ויבש קודם הבשול ונתקשה עד שנמנע אכילתו ועל כן נקראו פריצים:  
+וקצח. בלשון ערב אל שוני"ז ואמרם וכן למעשרות ב"ש פוטרין לפי שאינו אצלם אוכל וב"ה מחייבין במעשר לפי שהוא אצלם מכלל האוכלין והלכה כר"ע:  
+
+Mishnah 7
+
+הקור. הוא ראש הדקל והוא עץ לבן רך כורתין אותו מעלי הדקל בדמות גבינה יבשה ואוכלין אותו בני אדם והוא אינו מיטמא אמנם מותר לקנותו בכסף מעשר: 
+
+וכפניות. הם עוקצי התמרים בתחלת צמיחתן והם מכוסין בקרום והוא מפורסם והוא כאוכלין ויטמא טומאת אוכלין: 
+
+
+Mishnah 8
+
+ר"ע אומר אם יכול לחיות. ר"ל כי אם הוא בענין שאם יחזרהו למים שיחיה אז אינו מטמא כשנגע בו הטומאה לפי שהוא חי ואין החיות מיטמאים כל שהן חיים כמו שביארנו בפתיחה: 
+
+ויחור של תאנה. שבט מאילן התאנה כשנשתבר ובו גרעיני תאנים ונשאר מחובר באילן בקליפה אשר על האילן בלבד רבי יהודה אומר כי אותן תאנים אינן מטמאין אלא אחר כריתתם ופירוקן מן האילן וחכמים אומרים כי לא נחשוב אותו מחובר אלא אם נשאר בינו ובין האילן חבור כל כך שאם יקשר עם האילן יתחבר עמו וישוב ענף מענפיו ויפרח ויוציא פרח ותרגום (שמואל א ט״ו:ל״ג) וישסף שמואל ופשח ואין הלכה כר"ע ולא כר' יהודה: 
+
+
+Mishnah 9
+
+לשון התורה באיסור החלבים הם ג' מיני חיות בלבד והוא שור וכבש ועז וזהו חלב בהמה טהורה אמנם חיה טהורה והיא איל וצבי ויחמור ואקו ודשון ותאו וזמר חלב אלו כולם מותרים לנו באכילה אבל בהמה טמאה וחיה טמאה אין חילוק בין חלבה ובשרה לא לענין אכילה ולא לענין טומאה הוא אמרו יתעלה ב"ה (ויקרא י״א:ח׳) טמאים הם ולא חלק בם חלוק וכבר ביארנו כי הבהמה טמאה שוה הוא זביחתה או מיתתה והשחיטה אינה מועלת ומצלת מן הטומאה אלא בחיות המותרין לאכילה בלבד ולשון התורה בהיות חלב בהמה טהורה טהור ר"ל שלא יטמא כמו שתטמא הנבילה ואע"פ שהוא חלב נבילה הוא אמרו יתעלה (שם ז) וחלב נבלה וחלב טרפה יעשה לכל מלאכה ואכול לא תאכלוהו לפי שאמר לכל מלאכה יכנס בו מלאכת הקדש כמו שזכרנו בספרי ואין ספק כי החלב אשר אמר בו בטהורה עם היותו חלב נבלה אינו חלב בהמה טמאה מפני אמרו חלב נבלה וחלב טרפה אמרו יצאת בהמה טמאה שאין לה טרפה לפי שטריפתה ושחיטתה שוה כמו שביארנו ואינו גם כן חלבי חיה טהורה כיון שאמר ואכול לא תאכלוהו אמרו חלב שאסור באכילה טהרתי לך יצא חלב חיה טהורה שמותר באכיל' ונתבאר לך מן העקרים האלו כי חלב כל הנבילה כמו בשרו חוץ מחלב נבלת בהמה טהורה שחלבה טהור לא יטמא אדם וכלים כמו שתטמא הנבילה וע"כ צריך הכשר על העיקר אשר הודעתיך כי כל מה שאינו מטמא טומאה חמורה צריך הכשר כמו שביארנו בראשון של טהרות ודע כי החלב הזה ג"כ לא יטמא כמו שיטמאו אוכלין טמאים ואפי' אחר ההכשר עד שתגע בו טומאה כשאר אוכלין ואז יטמאו כפי הטומאה (אחר) אשר תגע בהם כמו שנשתרש בפתיחה אלא אם יהיה חלב נבלה כי הוא צריך הכשר מים בלבד לא הכשר הגוף כמו נבלת עוף טמא כמו שביארנו בראשון של מסכת טהרות:  
+
+Mishnah 10
+
+זאת ההלכה כבר קדמה היא ופירושה בסוף שביעית: 
+
+
+Mishnah 11
+
+חלות דבש. הן חתיכות הנופת וכבר ידעת כי הדבש הוא מכלל ז' משקים זה כששותת אבל כל זמן שהוא בבית השעוה אינו אז משקה וכבר ידעת כי לטומאת משקים סגולות מיוחדות בם מן היותם תחלה לעולם וזולת זה ממה שנתבאר בסדר הזה ואמרי ב"ש כי כיון שיחמם אותם להוציא דבשם יחשבו משקה ואפילו קודם צאתם: וכבר קדם לנו כי חרחור הוא חזק החום ואמנם מה שביאר משיחרחר מכיון שיתעורר הריב עם הדבורים ויתחיל לגרשם מן לחרחר ריב (משלי כ״ו:כ״א) הוא מאמר לא יסכים עם העקרים לפי שהכל מודים כי דבש בכוורת אינו לא אוכל ולא משקה: 
+
+ופי' משירסק כיון שיוצק הנופת בידו וישתות הדבש: 
+
+
+Mishnah 12
+
+לפי שהשלים כל דיני ההלכה הקודמת כמו שפרט חתם הדברים בגמול: 
+
+וענין אמרו שלש מאות ועשרה עולמות כאילו קובצו מעדני העולם הזה בכללם לפי חילוק מיני מעדניהם ואחר כך נכפל אותו המקובץ שלש מאות ועשר פעמים היה מה שיגיע אחד מן הצדיקים ממעדני העולם הבא כמו זה אמנם התעדן הזמן הזה אינו נחקר אבל כל נפש תזכה לחיי העולם הבא ולא תאבד לעולם והוא ענין יש ר"ל המציאות התמידי אשר לא יחקר לפי שיש הוא המציאות ואין הוא האפיסה וכאילו אומר כי אוהבי אנחיל את המציאות בפשיטות ואין שם מציאות האמתי אלא ההתמדה והוציא בפסוק הזה גדול התענוג על דרך משל ומספרם יש ג' מאות ועשרה וזה על דרך התעוררות בלבד כי אותו התענוג גדול אמנם האמת כי כמו שאין שווי בין הנחקר לאשר אינו נחקר כן אין שווי בין אלה המעדנים אשר אצלינו ואותם התענוגים וכבר ביארנו מזה קצת במסכת סנהדרין (פ"י): 
+
+כבר השלמנו החבור הזה כפי מה שהבטחנו ואני אשאלהו יתברך ואתחנן אליו שיצילנו מן השגיאות ומי שימצא בו טעות או נתבאר לו בפי' הלכה מן ההלכות פירוש טוב מאשר פירשתיו יעורר על זה וינצל אותי בהתנצלות כי מה שהשתדלתי בו אינו מעט ולא קרוב אצל מי שיש לו פרעון ושכר טוב וכ"ש בהתעסקות מחשבתן בכל עת באנחות הזמן ובמה שגזר האלהים עלינו מן הגלות והגדוד בארצות מקצה השמים ועד קצה השמים ואולם שכר זה כבר בא גלות מכפרת עון יודע יתברך כי מהן הלכות תליתי פירושם במסעות הדרך ומהם ענינים כתבתים ואני עליתי בספינות בים המלח ודי בזה ענין לבאר להיותי מעיין בחכמות אחרים אמנם פשטתי זה הענין לביאור ההתנצלות למי שירצה לכתוב לתופש שיתפוש ואינו ראוי לגנותו בתפישתו אבל מושכר מן האלהים על זה אהוב אצלי לפי שהוא מלאכת ה' ומה שספרתיו מעניני הזמן חבור הפירוש הזה הוא אשר חייב העכבה בו זמן ארוך: 
+
+אני משה בר מיימון הדיין ברבי יוסף החכם בר יצחק הדיין בר יוסף הדיין בר עובדיה הדיין בר' שלמה הרב ברבי עובדיה הדיין זצ"ל התחלתי לחבר פירוש זה הספר ואני בן שלש ועשרים שנה והשלמתיו במצרים ואני בן שלשים שנה שהיא שנת ט' וע' לשטרות. ברוך נותן ליעף כח ולאין אונים עצמה ירבה: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Parah/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Parah/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..31afba7fbdc0c58a2ca58384ae44c3554141f9ef
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Parah/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,515 @@
+Rambam on Mishnah Parah
+רמב"ם משנה פרה
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה פרה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כאשר אמר השם יתברך בעגלה ערופה (דברים כ״א:ו׳) עגלה אמר רבי אליעזר שהיא בת שנתה כפי העיקר המחובר עליו בעת שאמר השם יתברך (ויקרא ט׳:ג׳) ועגל וכבש בני שנה וחכמים אומרים אם אמר עגלת בקר יחסה אל הבקר ותהיה בת שנתים: שלישית לאחרות במנין. שתהיה שלישית במספר רצה לומר שנולדה בפעם שלישית כמו שיקראו בהש"ס עגלה שלישיה עניניה שנולדה בלידה שלישית וכבר קדמוה שני ולדות ואז תהיה בשרה ערב שוה השומן וכן יהיה המאמר בכרם רבעי שהיא הנטיעה הרביעית מן הנטיעות אשר נטעו בזה הקרקע: וכבר התבאר בפ' י"ג מנגעים שמי שהתאחר בבית המנוגע בכדי אכילת פרס טמאו בגדים שעליו והפרס הוא חצי חלה ואמר שזאת החלה תהיה כמוה שלשה חלות בכל קב ויהיה שיעור הפרס ששית קב ואמרו שהפרס הוא חצי חלה מן החלות אשר מהן י"ח חלות בסאה וכבר ידעת שהסאה ששה קבין ואין ספק ששליש הקב הוא חלק מי"ח מן הסאה ובמקום המחלקת אמר כך שמעתי ואין לי לפרש ואחר מצא בן עזאי בין שני המאמרים דבר וזה שהסאה תחוייב בחלה ומי שילוש קב אחת לא יחוייב בחלה האחת כמו שנתבאר במסכת חלה (פ"א) ואם תלוש סאה ותוציא ממנה החלה מי"ח מן הנשאר פחות משליש קב כשיעור חלק מי"ח מן החלה וזאת היא כונת אמרו מיעטתו חלתו וכבר התבאר בעירובין (דף פב:) שהככר אשר חציו יקרא פרס והוא שיעור בית המנוגע יש ממנו ארבע ככרות בקב ושם בארנו ששיעור הקב כ"ד ביצים ויהיה שיעור הפרס ג' ביצים וזהו שמינית הקב לא ששית קב כמו שאמר רבי יהושע והלכה כחכמים: 
+
+
+Mishnah 2
+
+הלכה כחכמים והיות הזקנים מן הבהמות מתועבים בכל הקרבנות הנה הוא מאמר אמיתי וכאילו עניינו קרוב ממום ר"ל הזוקן ותש כח וכבר קדם לך זה בסוף פרק ששי מבכורות (דף מא.): 
+
+
+Mishnah 3
+
+<b>וכולן מיום ליום.</b> רצה לומר י"ב חדש והיא הסברא המשתמשת בה ולשון התוספתא (פ"א) וחכמים אומרים מאחד בניסן לאחד בניסן מט' באב לט' באב נתעברה שנה נתעברה לו וזאת היא הכונה מיום ליום. ואלה השמות אשר יקראו כל אחד מהן כולם ענין אחד והוא שיצא מגדר מה ולא הגיע לגדר שאחריו אבל נשאר בין שני הגדרים. ומאלה השמות יש מהן לשון יוונית ויש מהן ארמי פלגס מלה מורכבת פלג גס רצה לומר העדר הגדר: ונוקד רועה צאן וגזרתו אשר היה בנוקדים: פרכדיגמא מלה יונית כונתה דומה לשולטן חדש שחידש מטבע ופסל המטבע הראשון כן זה עד שיהיה כבש היה כשר מעתה יצא מכלל כבש ולכלל איל לא בא ונסכי איל הן שליש ההין כמו שבארנו פעמים רבות: 
+
+
+Mishnah 4
+
+אמרו חטאת הצבור ועולותיהם לא ירצה בזה כל חטאת צבור וכל עולות צבור כי יש מהן שהן פרים ואילים כמו שהתבאר בפסוק וכבר זכרנו זה בפתיחת סדר קדשים ואמנם ירמוז אל כבשי עולה ושעירי חטאת של צבור וכאשר תעיין כל הקרבנות אשר הם מסודרים בפתיחת קדשים תמצא כל חטאת יחיד הדיוט מן הבהמה כשבה או שעירה וכן אשם נזיר ואשם מצורע הם כבשים. ואמר אם הקריבם ביום השמיני יצא זה לשון התורה (ויקרא כ״ב:כ״ז) ומיום השמיני והלאה ירצה ואמר בבכור (שמות כ״ב:כ״ט) ביום השמיני תתנו לי ואמרו אמו אמו לגזירה שוה מה אמו האמור בבכור כשר לשמיני עצמו אף אמו האמור כאן כשר לשמיני עצמו וזה שהתיר הקרבתו בדיעבד אבל לכתחלה לא תקרב אלא מיום שלשים לאמרו והלאה ירצה אמנם הבכור התבאר בו ביום השמיני תתנו לי והמעשר והפסח נשתוו עמו במתן דמים כמו שביארנו בחמישי מזבחים: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+רבי אליעזר אומר שמא רבעה עובד כוכבי' ותהיה פסולה וחכמים לא יחושו לרביעה לפי שהוא לא יפסיד בהמתו בזה הענין והמכוון שפרת חטאת שנרבעה פסולה למאמר השם יתברך (ויקרא כ״ב:כ״ה) כי משחתם בהם מום בם כל שמום פוסל בו דבר ערוה פוסל בו כי משחתם כוונתו דבר ערוה כמו אמרו בראשית ו) כי השחית כל בשר את דרכו כפי מה שביארנו בתמורה (פ"ו) ויאמר ג"כ רבי אליעזר שפרה אדומה ולא נתאמת לנו שלא נרבעה לא תלקח מן העובד כוכבים למאמר השם יתברך (במדבר י״ט:ב׳) דבר אל בני ישראל ויקחו אליך פרה אדומה וגו' בני ישראל יקחו ולא העובדי כוכבים יקחו וחכ"א שאם קנה אותה ישראל שהיא כשירה שהרי ישראל הן אותן שלקחוה וכן שאר קרבנות ר' אליעזר יאמר שלא לוקחין מן העובד כוכבים משום רביעה וחכמים אומרים שהעובד כוכבים לא יעשה זה בבהמתו מפני שיפסידה. וכוונת מן החדש ומן הישן ר"ל המנחות שהן תבאנה מן החדש ומן הישן זולת עומר ושתי הלחם כפי מה שביארנו ואמרנו בפרק ח' ממנחות' עז.) ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 2
+
+<b>יגוד.</b> יחתוך מאמרו (דניאל ד׳:י״א) גודו אילנא ותרגום פרסה טלפא: ננסת הקצרה שמאמר האל תמימה שלמה בכל הדברים והודיענו שענין תמימה שלמת האודם והלכה כר' יהודה: 
+
+
+Mishnah 3
+
+חכמים יסברו שפרה קדשי מזבח היא ולזה יפסול בה כל מום יפסול בקדשים וכבר ביארנו המומים כולן בששי מבכורות והן כולן יפסלו בפרה אדומה באמרו (במדבר י״ט:ב׳) אשר אין בה מום ונוספת הפרה על הקדשים שהיא תפסל בעבודה כל עוד שישומש בה באופן מאופני השמוש לפי שבא בה (שם) אשר לא עלה עליה עול ואמר בעגלה ערופה (דברים כ״א:ג׳) אשר לא עובד בה אשר לא משכה בעול מה עול האמור כאן עשה שאר עבוד' כעול (ופסולה) אף עול האמור בפרה עשה שאר עבודה כעול (ופסולה). עבר בה את הנהר שנעזר בה בעת עברו. קיפל עליה את המוסירה שיכרוך החבל אשר יקשור בה וישימה על שדרתה. בשביל שלא תחליק שלא תמעד ואין הלכה כר' אליעזר: 
+
+
+Mishnah 4
+
+כבר הודעתיך שאנחנו ידענו משפטי פרה אדומה מעגלה ערופה לענין העבודה ואמר יתברך בעגלה ערופה (דברים כ״א:ג׳) אשר לא עובד בה והוא כתוב עבד חסר וי"ו וכונת עבד שיעשה בה מלאכה בכונה אמנם אם נעשת מעצמה לא תיפסל וכוונת עובד שאם נעשת בה מלאכ' בלי כוונה שהיא פסולה וכאשר כתב עבד ונקרא עובד נתחבר בין שתי הכונות ואמרו עובד דומיא דעבד מה עבד לרצונו אף עובד לרצונו ואם נעשתה בה מלאכה או עלה עליה דבר מהדברים ויהיה זה מרצונו הנה כבר נפסלה ואם עלה עליה זכר הנה זה מרצונו ולכן פסולה ואין הלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+אמר יתברך (במדבר י״ט:ב׳) פרה אדומה תמימה ואמרו אם תמימה ממומין הרי כבר נאמר (שם) אשר אין בה מום אלא תמימה באדמימות ירצה לומר שלימת האדמימות. בתוך גומא אחת בתוך חפירה אחת ירצה שיהיה צמיחתו אחת רבי יהודה אומר אפי' בתוך כוס אחד וכוס הוא עגול מן הגשם יש בה כלל מן השיעור בשטח אחד:<b> והם מוכיחות זו את זו.</b> תורה אחת על חבירתה והוא שיהיה האחת קרובה מן האחרת ונכחית אליה בשטח אחד. והנה יתבאר בפ' ששי מנדה (דף נב:) ששיעור שתי שערות האמורות בכל מקום כדי שיהו נטלות בזוג ואם יהי' בעיקרה המאדים יכול להנטל בזוג אם יחתך ראשן המשחיר הנה היא כשירה לדברי חכמים והלכה כחכמים וכתנא קמא אשר יאמר ששתי שערות לבד פוסלין בין שחורות בין לבנות: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מאמרו כהן השורף את הפרה תדע שכל כהן כשר לשריפתה אמר יתברך (במדבר י״ט:ג׳) ונתתם אותה אל אלעזר הכהן והוא היה סגן הכהנים בעת ההיא ואמרו בסיפרא זאת נעשית באלעזר ושאר כל הפרות בין בכהן גדול בין בכהן הדיוט. לשון התורה בהפרשת אהרן ובניו ז' ימים במקדש והן ז' ימי המלואים אמר (ויקרא ח׳:ל״ג) ומפתח אהל מועד לא תצאו שבעת ימים ואמר אחר זה כאשר עשה ביום הזה צוה ה' לעשות לכפר עליכם ואמרו (יומא דף ב.) צוה ה' לעשות זה מעשה פרה לכפר עליכם זה מעשה יום הכפורים ובאה אלינו הקבלה (שם) שכהן השורף את הפרה וכהן גדול העובד ביום הכפורים יפרשו שבעה ימים קודם זה ויעצרו מאשה שמא תמצא נדה והעיקר אצלנו שמי שבועל נדה יטמא ז' ימים כמו שביארנו בפרק ראשון מכלים ועוד תראה אמרם בסוף זבים בועל נדה כטמא מת. ושם המקדש כולו בירה אמר הפסוק לבנות הבירה אשר הכינותי כונה שתהיה זאת הלשכה צפונה מזרחה להיות פרה אדומה נקראת חטאת וכל חטאת טעונה צפון ר"ל שחיטתה וקבול דמה בצפון כמו שהתבאר בפרק חמישי מזבחים (נב:) והעידו שזה אשר צוה האל ית' בשחיטתה בחוץ א) היא מפני אשר תשחט בצפון וקראו זאת הלשכה בית אבן כי כל הכלים אשר היה משתמש בהן שם כל ז' הימים היו כלי אבנים וכיוצא בהן כדי שלא יקבלו טומאה כמו שביארנו בכלים וסבת זה שפרה אדומה מתעסקין בה טבולי יום כמו שיתבאר ואמרו שטבולי יום יקחהו שלא תצטרך לטהרה רבה ולזה נמנע מזה המקום הכלים אשר יקבלו טומאה:<b> מזין עליו כל ז' מכל חטאות אשר היו שם.</b> ירצה בו מאפר כל פרות אדומות אשר נעשו מימות משה ועד היום הזה כי השאר אשר ישאר מכל אחד מוצנע ויזה עליו כל יום מאפר פרה זולת מאפר אשר הזה עליו בכל יום אשר לפניו והכל מודים שטבילה בזמנה מצוה והמחלוקת בין תנא קמא ובין ר' יוסי ובין ר' חנינא אמנם היא בהזאה וכבר ידעת שטמא מת צריך הזאת ג' וז' תנא קמא יאמר שהזאה בזמנה מצוה כמו טבילה בזמנה ולזה מזה עליו כל יום מאלו ז' ימים כי לא נדע מתי נטמא ואולי היום הזה הוא יום ג' לטומאתו או בשביעי וכן נאמר ביום הב' ובג' אמנם ביום ב) (הרביעי) ומה שאחריו לא יתכן בו שיהיה אלא שביעי לטומאתו ור' יוסי אמר לא נקיש ההזאה לטבילה והזאה בזמנה אינה מצוה ולזה יאמר בג' ובז' לבד מזין עליו וכן יסבור ר' חנינא סגן הכהנים זולת שהוא יאמר שהכהן השורף את הפרה מזין עליו בכל יום לגודל מדרגת הפרה ולהראות לה קדושה נוספת כמו שיש לה מעלה יתירה בקודש כמו שביארנו בחגיגה (דף יח:) והוא אמרם בתת סבה לזה מעלה יתירה והלכה כר"ח סגן הכהנים ובתוספ' (פ"ב) סגן השורף את הפרה הפרשתו בטהרה ואין אחיו הכהנים נוגעים בו זה כולו לגודל מעלתה לסבה אשר ספרנו והוא שלא יזלזלו בה: 
+
+
+Mishnah 2
+
+<b>הלול.</b> בעל חלל ירצה שיהיה בנוי בנקוב וכבר בארנו קבר התהום ותנאו בסוף נזירות (דף סג.) וידוע ממה שקדם באהלות (פט"ו שאילו יהיו על המת אלף אמות עפר הנה הוא יטמא אלא אם יהיה עליו אהל יהיה מקיף עליו האהל יהיה טהור כפי מה שביארנו באהלות. ואמנם יבחרו השוורים להיותם עבי הבטן וכאשר יורכב עליהם הנער לא יתלו רגליו על הארץ כדי שלא יאהיל על קבר התהו' ברגליו ויטמא כמו שהתבאר באהלות (פי"ח) ועם זה הם ישימו הלוחות על גביהם עד שישוב אהל והנער יושב מלמעלה ולזה ג"כ יבחרו כוסות של אבן לפי שהם לא יקבלו טומאה ואפילו נגע בהן המת כמו שהתבאר בכלים:<b> ושלוח.</b> שם נהר נגר ולזה הותר אליהם הירידה שם לפי שאינו מקום שקט שנתלה שיש שם קבר התהום ור' יוסי יחוש ואמר שהוא ממלא והוא על גבי השוורים ואינה הלכה:  
+
+Mishnah 3
+
+<b>קלל של חטאת.</b> כד שיש בה אפר פרה ותרגום (בראשית כד) ותער כדה ונפצת קולתה והכונה שיקשור בראשו חבל ובקצה זה החבל מטה ויכניס קצה המטה בכלי אשר בו אפר הפרה ואחר יכה זה הכבש בענין ממיני ההכאה יתנער אפר הפרה ויפול לפניו ויקחהו וישליכהו במים וזהו כולו לבל יגע באפר הפרה כי שמא הוא טמא ויטמא לפי שאפר הפרה יטמא ויפסיד כמו שהתבאר ולא אפשר ג"כ ללקחו בכלי לבל יהיה מסיטו והוא טמא:<b> אל תתנו מקום לצדוקים לרדות.</b> נגזר ממאמר (שם א) וירדו בדגת הים והכונה שלא ימצאו מקום למשול עלינו בו ולהרחיב פה בדבר ובגנאי והלכה כרבי יוסי: ואשר ראוי שתדעהו שזה הענין אינו הכרחי בכל מקדש מי חטאת שלא יהיה אלא כן ואמנם הכונה מה שאספר לך וזה שכל טמא מת אין לו טהרה אלא בהזאת שלישי ושביעי כמו שבא בפסוק ואמר יתעלה (במדבר יט) וטבל במים איש טהור. ואם שיעדנו אנחנו שלא נמצא איש טהור אבל כולן טמאין טומאת מת כמו בזמננו זה איך יהיה אפשר שיטהר הכהן השורף את הפרה והאיש אשר יזה יצטרך שיהיה טהור ואין שם מי שיזה עליו הנה הגיע בטול זאת המצוה כי אפר הפרה אמנם יטהר הטמא אם יזה עליו איש טהור וזה האיש לא יהיה טהור אלא באפר הפרה ואומר אני שאפשר לנו התחבולה במציאות אנשים אין טומאת מת עליהן כלל ועם זה נרחיקם בכל יכלתנו מגעם באפר ויהיה הקדוש בכלים שאין מקבלין טומאה ויזה על זה הכהן השורף ויטהר אמנם כל עוד שיהיה אצלנו איש טהור ידוע הנה אין הבדל בין איש שלא נטמא לעולם במת ובין איש אשר נטמא כל ימיו ואח"כ טבל והזה עליו ג' וז' אלא שזה אשר הוזה עליו יותר גדול המדרגה בטהרה לפי שהפסוק כבר שפט עליו שהוא טהור ולכן לא נקפיד לו בקבר התהום עד שנתאמת ולשון התוספתא (פ"ב) מעשים אלו עשו כשעלו בני גולה ר"ל שלא היה נמצא אצלם איש טהור ור' שמעון אימר עפרם ירד עמהם ועלה ירצה לומר שהם היו טהורים מטומאת מת ולא נעדר מהם איש טהור לפי שהכל מודים שלא גזרו טומאה על ארץ העמים אלא לאחר שעלו מן הגולה: 
+
+
+Mishnah 4
+
+הכוונה שהם אם הוכנו בכלי טהרה לחטאת ממין או ממינים כטהרו לקיחתה מעסק זאת החטאת ולא יקחו לחטאת שניה בזאת הטהרה עד שיטהרו את הכלים ואע"פ שיהיו טהורים לזאת החטאת השניה וכן התינוק אשר נטהר למילוי מי חטאת הנה לא ימלא זה הכלי תינוק אחר אע"פ שהיה טהור עד שיטבול כחוק זה המילוי וזה סדר אמרם בי"ט מטבילין מגב לגב כמו שבארנו שם אמנם היות התינוקות צריכין טבילה הנה זה ד"ה וכן נתבאר בתוספתא ואע"פ שהיינו שומרים אותם מטומאת מת הנה יטמאו טומאת ערב באחד מן הטומאות האחרות ואמנם המחלוקת בהזאה הנה ר' יוסי יצריכס עם היותנו שומרים אותה שמירה רבה והם אותן אשר יהיו מזין (קצת) [קצתם] על (קצת) [קצתם] כי אין אצלנו יותר [טהורים] מהן וזהו כולו להגדיל יכולתה ולהוסיף בגדולתה ור"ע אומר שאין לזאת ההזאה מקום וכל מה שעשינו אמנם עשינו אותו עד שיהא אצלנו איש לא יצטרך להזאה כמו שבארנו והלכה כר"ע: 
+
+
+Mishnah 5
+
+זה שב אל הדבור הנאמר בתחלת זה הפרק אשר אמר ומזין עליו כל שבעת הימים מכל חטאות אשר היו שם ואמר שאם לא יזדמן שיהיה שם שארית אלא מפרה אחת ממנה יזה עליו כל ז' ואמנם הכונה שיזה עליו מכל חטאות שיהיה שם ור"מ לא יחשוב הב' אשר שרף שמעון הצדיק אלא כאחת וכן מן הב' אשר שרף יוחנן כהן גדול וחכמים יחשבום לד' וסבת זה לענין נתחדש בענין שרפתה או לענינים היו באלו הפרות ממה שיחייב זה אצל ר"מ שהם פסולות ולא יחשבם ואצל חכמים כשרה בהיות (שמור) [אפר] כל אח' מהן שמור וכל מה שקרה בהן כפי מה שהתבאר בתוספתא מחדוש ישמעאל בן פיאבי שהוא שרף אח' במעורבי שמש וחשב שהוא כבר הפליג בטהרה ואמר גנאי מעשותה בטבולי יום ואין בזה מחלוקת ואם תעשה במעורבי שמש יהיה יותר גדול ויותר נכבד ועיון אנשי הכנסת על זה ארוך ואחרים אמרו אם מקיימים אנו זאת אנו מוצאים שם רע על הראשונות ויהיו אומרים טמאות היו גזרו עליה ושפכוה וחזרו ועשו אחרת בטבול יום: 
+
+
+Mishnah 6
+
+כבר בארנו במקומות רבים שהכבש הוא ענין הנקרא דאלקה אשר יעלו ממנו למקום גבוה ואמר שזה הכבש היה בנוי בקיבוב על גבי קיבוב ואחר ביאר לאיזה דבר הוצרך זה הכבש כיפין על גבי כיפין ולא היה כיפה אחת ואמר שסבת זה היות הכיפה נגד האוטם מפני קבר התהום וזה שאילו היה הקיבוב הבנוי תחתיו כפי זאת הצורה <img src="data:image/jpeg;base64,/9j/4AAQSkZJRgABAQEAYABgAAD/4RDyRXhpZgAATU0AKgAAAAgABAE7AAIAAAANAAAISodpAAQAAAABAAAIWJydAAEAAAAaAAAQ0OocAAcAAAgMAAAAPgAAAAAc6gAAAAgAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAEZhbWlseUNhbnRvcgAAAAWQAwACAAAAFAAAEKaQBAACAAAAFAAAELqSkQACAAAAAzQ3AACSkgACAAAAAzQ3AADqHAAHAAAIDAAACJoAAAAAHOoAAAAIAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA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">הנה אם הגיע מקבר בין שני העמודים תחת הכיפה הנה אותו שיהיה ע"ג הכיפה טהור בלי ספק ואם יזדמן שיהיה המת תחת אחת מן העמודים הנה אשר יהיה על גב הכיפה טמא לפי שהוא עומד על גבי המת כמו שנתבאר בשביעי מאהלות ולזה יצטרך שיהיו אלו העמודים תחת קיבוב אחר גם כן ואלו העמודם אשר יקראו אוטם כמו שבארנו פעמים שהאוטם הוא הדבר המקשי אשר אין לו חללים וזו היא צורתו <img src="data:image/png;base64,iVBORw0KGgoAAAANSUhEUgAAAEUAAABNCAYAAADw3qlEAAAAAXNSR0IArs4c6QAAAARnQU1BAACxjwv8YQUAAAAJcEhZcwAADsMAAA7DAcdvqGQAAAAhdEVYdENyZWF0aW9uIFRpbWUAMjAxNjoxMTowMiAxNTozOToxNnU6fjwAAAURSURBVHhe7ZuxVeQwEIa11wMZSwFAAUACRFQADZCRQQNAAUBEBg1AEUAEBQANLBkZDXD6vTPcWB5pvQ+NbDh/7/mtZK8t6/fMaCTvjj49bqDGH/ocEAyiKAyiKAyiKAyiKAyiKHQ6JN/e3rrX11eq1dnd3XXLy8tUKwxEKcnNzc3n1tYWHsTM7eTkpPp+aYqIgo6Nx2O142239fX1SqQSmLsP3GNlZYVqzvmOUcm54+NjKjXBeXAvIM/xVuYuLy9tXauSxgi2EHx+1w0mk0l1DS9wZTnfvV4KU1Hu7+9NTN4HYVNXGiaECkOeojCIohB1H0T/l5cXqtXBaILoj9EBmx8u3eLiont7e6s+Jdh3eHhYlU9PT7+uieQM8AjDdcDXj6G1o4E+7O3t1fqBdp6entza2lo1qqntQBQNHIptSL58Q+oxbUNQxGihHYttDM7VjstN+w7ur825Gqql4OlBYd8R2lNHWkobQqtoA1sfzsETD5+oZsncDo7t7OxU1gBgWY+PjzVrhNXCUtBHub+ikkYhcehXwFak5Tv/faBtWIlHFYXNHGbHwNxGo1HlVqurq1XZakMbGxsb1ad2HJv8DpdxX7wP945+yHM091VdmiymBgdFCeqlt7azaW1DoOWMml3FWwX1Ju0+SVEw32C4oZ8KRMA8jJlbFICnJMEFfjryocKKYg86Gmjv7u6o9Hu4vr6mknMLCwvzJ28wLwZqJr6aBVimNGW0L+/hu7C7MFyfy1L8SVRyyZQ7F96cqTTF3yyVbNHaSeYpPCSrw1ZG5NDfB5KiIDUGcjnRgjaTu5KoovCT42yvhPsAa4tsiyoKPzm+yb7cbCmS7oOZapeUCrYhSVE+Pj6oVIYwdlnHshhJUUo9KXbPUrFrFqoopWOINn0HqZdluWi9dMBgBaskMXFKkxRlf3+fSmWQSRwWl0ugtaOKwk+sdFJ1dHREJecmkwmVbNHaUUVh9fjJlUrDZQowHo+pVB5VFFaPLYXTfWv4/RDglfguUEXpKj+Q5B4B8RMOjdajD/KFz2qxbcr5+blpznJxcUGlKVgkzw2WJqQA6GOsT6ooIXAjy8SqhHtifUhaH9KNmDWqoiwtLdWeVljPTddzrJBkoGVQD1fGcvIj1lM05PKkBdbXn4fWomxublIpP2EeVHoiGtJaFEtC93l/f6eSLXjNodELUZBBS+uI5RTfJcySY+30QhQEcpkwWsWXMEuODR69EEUj99wHQiMJlcTctBeihNMKmHXuuQ8WrGTsQhvPz89UC5i+KKyD3V5ZqpV5uY4X3hIfY6iUj7bX7I37hCOBxaI5LLLNRLMXomAKIW92e3vbJPWHKPiV0yxheiFKmKxhVLBYZOIYAmFS9Hb0OTs7o1JeeBhOTXBVUTCVl68XrFfZSy1SA56uwIWibyso4HYKbsMPkVSb1r3/Uy0/uD42OcJKGpYSBj1guZYCwjwFWC5qcXvR5RAS5wvsCncrX8uKH2kaeZF3Warlh3/9GetXLwJtqbcFIbE5VkMUzZSt0XKSUu+aNBqilFrgkWiWYmk9POq0niV7l6JSt8hXqLlhtzk4OKg+QxqiPDw8UKlbrN4Qcv8gTCz/aohiterVF9A/xM1UPxui9IU2s9l54TnP1dVVciFeFaWLESgk99QCbgOhEVxnuuY0XfmHF6Txdw8/ElDJBrQX/i7fus0Uwz/YFXobU7pkEEVhEEWht6KUXHgKGQJtA+f+Aht5tsdK22pJAAAAAElFTkSuQmCC"> והיה הבנין תחת מקום ההליכה כולה אשר מהר הבית להר המשחה עד שהיו עמודי הכיפה אשר היה הולך עליה הכהן מורכבת על גבנונית כיפות אחרות אשר תחתיהן כאשר התבאר לך מן הצורה: וביאור כל מסעדיה כל עוזריה ר"ל כל עוזר בעסקה תרגום (בראשית מ״ח:י״ז) ויתמוך יד אביו וסעדוה לידא דאבוהי והוא לשון עברי גם כן ה' יסעדנו על ערש דוי (תהילים מ״א:ד׳): 
+
+Mishnah 7
+
+דע שכל העוסק בפרה בשרפתה וקיבוץ אפרה ומלוי המים והקידוש והוא נתינת האפר במים כולן מחוייבין שיהיו טבולי יום כמו שבא אלינו בפירוש שכל מה שאמר יתעלה בזאת הפרשה (במדבר י״ט:ט׳) איש טהור ר"ל שהוא טהור למעשר והוא טבול יום כמו שביארנו ואותן שלא יאמינו בקבלה יחייבהו שיהו מעורבי שמש לאמרו איש טהור ובא השמש וטהר ולא יקרא טהור עד שיעריב שמשו והיו הם ע"ה מטמאין המתעסקין בה באחד מן הטומאות אשר טומאתן טומאת ערב ואחר יטבול וישוב טבול יום ויתחיל להתעסק בזה היום עד שלא יפול מחשבה וספק שיתאמת מה שאמרו קצת הצדוקין שתצטרך מעורבי שמש: 
+
+
+Mishnah 8
+
+כבר קדם שהם יטמאוהו כמו לנוגע בשרץ או בנדה או מה שדומה לזה ואחר יצווהו בטבילה ואמרו אישי כהן גדול הוא ספור מה שהיה נעשה תמיד לפי שכהן גדול היה שורף אותה ואע"פ שהיא כשרה בהדיוט כמו שספרנו. וארזים וארנים כולן מיני ארזים וכן ברוש כמו שאמרו (סוכה דף לז.) ז' מיני ארזים הם ועצי תאנה חלקה עץ תאנים חלקים ולא יותנה בחלקות במיני הארז לפי שהוא: כמין מגדל ר"ל שיהיה תחתיהם רחב וכל אשר יעלה יצר. ומפתחין חלונות במקום עובי העצים שיכנס בהם האש להבעיר במהרה. וחזיתה מערבה. ר"ל עיונה מצד המערב כלומר פני המערכה והוא המקום אשר יושלך ממנו האש לצד המערב אשר יהיה נכח קדשי הקדשים כי הר המשחה במזרח ירושלים נגד שער המזרחי של מקדש כמו שבארנו בשני ממדות: 
+
+Mishnah 9
+
+<b>מגג.</b> מין ממיני החילפין. ואומר ית' (שם) ולקח אלעזר הכהן מדמה באצבעו ואמר מצותה מצות יד ולא מצות כלי והעיקר אצלנו נאמרו אצבעות בתורה סתם ופרט לך הכתוב באחד מהן ימנית אף כל ימנית והנה כל אצבע שבתורה סתם הוא אצבע היד הימני והוא (הנקראת שבכה) [אצבע השני] מן האצבעות והוא אמרם הרגילה שבאצבעות ר"ל המוכנת שימשש בה:<b> ועל כל הזאה טבילה.</b> ר"ל שיטבול אצבעו בדם לכל הזאה ולא יזה הזאות רבות בטבילה אחת בדם לאמרו וטבל והזה על כל הזאה טבילה:<b> אליתות.</b> חתיכות עץ קטן יבער בהן אש ויושמו תחת העצים הגדולי' להבעירם ובש"ס (ביצה דף לג:) אמרו הוה מפשח [ויהיב] להו אלותא [אלותא]:<b> וחריות.</b> זמורות של דקל ור' יהודה ידריך הפרה מדרגת הקדשים כי כמו שדם הקדשים אם קבל בשמאל פסל כמו שבארנו בב' מזבחים כן הוא דם הפרה ואין הענין כן כי דם הקדשים יזה על גבי המזבח ודם הפרה לא יזרק ואין הלכה כר' יהודה ולא כרבי עקיבא: 
+
+
+Mishnah 10
+
+אם נתלקח האש בה והובערו העצים וכלה האש זה העובי אשר היו העצים עבים. נקרא המקום גת להדמותה כגת אשר דורכין בה הענבים אשר יסור סדור [קצת גובה] הגרגרים ויסחטו קצת הגרגרים וישארו קצת. ובספרי והשליך אל תוך שרפת הפרה (במדבר יט) שומע אני משתעשה אפר ת"ל הפרה אי הפרה שומע אני אע"פ שלא נשרפה ת"ל שרפת הא כיצד משיוצת האור ברובה וקבלו מופת ג"כ באמרו אל תוך שיושלך בקרבה בעת הבקעה וכבר נתבאר בהש"ס (יומא דף מב.) ששני תולעת אשר יושלך בה משקל עשר זוזים לא פחות מזה וכבר נתבאר בעשירי מתרומות שזה השיעור הוא ה' סלעים וכבר בארנו משקל הסלע בריש קידושין (דף יא.) ושיעור האזוב אין פחות מגבעול ארכו טפח ואמנם יכול להיות יותר ואמנם עץ ארז לא ימצא לו שיעור שאזכרהו עתה מדבריהם ואמנם כפלם עץ ארז ג' פעמים וכן האזוב ושני התולעת לאמת שהוא הוא אשר אמר האל יתעלה כי מיני הארז הם ז' כמו שזכרנו ואמר השם יתעלה (במדבר יט) ארז לתת סיבה אלינו שזה המין אשר רצה והוא המין המפורסם בארץ הערב אשר ישתמשו בו בכל מקומותיו ויקראוהו אלשאפ"ן כל האנשים ואני לא אעיד על זה המין אשר ראיתיו שם בארץ כנען ולא בארץ מצרים כלל עד היום הזה והאזוב ג"כ מינים כמו שהתבאר בנגעים (פי"ד מ"ו) ויביאנו זה שהוא הוא הנאמר בתורה והוא אשר ירגילוהו האנשים במאכל ונרקחהו אנחנו במערב בדבש: <b>ושני תולעת.</b> הוא צמר צבוע בצבע הנקרא בערבי כרמ"ז והודיע שזה המראה המצווה הוא צבע הכרמ"ז הנקרא גרנ"ה או צבע לק"א ולא ברז"י או רויי"א או זולת זה מן הענינים המאדמים: 
+
+Mishnah 11
+
+ירצה באמרו בשירי הלשון בקצה גיזי הצמר ושירים הם הקצוות ג"כ ואמנם יקשרם לנושאם ולשומם בפרה לבל יאבדם הלהב ואם השליכם אחד אחד יהיה טוב: <b>וכוברים אותה בכברה.</b> יניפה בכברה הנקראת קריבי"ל ור' ישמעאל אומר שבכלי אבנים לבד ישתמש בה אשר לא יקבלו טומאה לתוספת השמירה ואינה הלכה: שחור שיש בו אפר חתיכה שחורה שנשרפה או מן העצים או מבשרה אם יהיה נשחק וישוב אפר יודק ואם לא יגיע בה השרפה לזה הגדר אלא שנשארה אחוזת החלקים הנה תעזב ומן הראוי שתדע שאפר הפרה עם אפר העצים אשר נשרפה בהם הכל יקובץ והכל יקרא אפר הפרה ולשון ספרא (שרוף) ישרף שלא ימעיט לה עצים מרבה הוא לה חבילי (עצים) [אזוב] וחבילי אזוב יון כדי להרבות את האפר. וכבר קדם לך בתחילת מדות גבול הכ"ד מקומות אשר היו בהן המשמרות הנה באותן הכ"ד מקומות יחלק שלישיתה ולא יבא דבר מאפר הפרה בעזרה אלא חוץ לעזרה כמו שתראה זכרונו וזה לאמרו באפר הפרה והניח מחוץ למחנה במקום טהור ובתוספתא (ספ"ב) אמרו שזה של משמרת ליטול ממנו בני עיירות וזה שבהר המשחה לפרות אחרות וזה שנתון בחיל למשמרת מגזרת הכתוב (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת ירצה לומר שיוצנע ממנה מעט בחוק ההשארות: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+אמר השם יתברך בפרה (שם) חטאת היא ומאשר קראה חטאת חייבת משפטי החטאת שאם נשחטה שלא לשמה פסולה כמו שהתבאר בזבחים (דף ו) ושהיא תצטרך רחיצת ידים ורגלים כשאר קדשי מזבח ור' אלעזר אומר אחר שנשחטה בחוץ יצאת ממשפט הקדשים ואמר בפרה אדומה (במדבר יט) ונתתם אותם אל אלעזר הכהן ר"מ אומר זאת נעשית באלעזר ושאר כל הפרות בכ"ג וזהו המאמר פה ושלא בכ"ג פסולה וכבר בארנו במה שקדם שהיא כשרה בכהן הדיוט וכלי לבן הם אותן שהי' לובש כ"ג ביוה"כ לעבודת היום כמו שהתבאר בפסוק ואמנם הם ד' כלים [ג"כ] אשר היה לובש בהן [כל] כהן הדיוט לעבודה ולשון התוספתא מצותה בד' בגדי לבן של כהן הדיוט [כתונת מכנסים אבנט ומגבעת] ואם עשא' בבגדי זהב או בבגדי לבן חול פסולה וידענו זה בגזרה שוה אמר האל יתברך ביוה"כ אשר ל' הפסוק בא באלה ד' בגדי' (ויקרא טז) והיתה זאת לכם לחוקת עולם ואמר בפרה אדומה (במדבר יט) והיתה לבני ישראל ולגר הגר בתוכם לחוקת עולם ואמרו מה חוקה האמורה כאן בבגדי לבן אף וכו' ואין הלכה כרבי אלעזר: 
+
+
+Mishnah 2
+
+בשתי גיתות שחתכה ועשה גת לקצתה וגת לקצתה ואמרו או ששרף ה' בגת אחד אע"פ שהיתה כל אחת יוצאת לבדה כפי מה שקדם. ואמר האל ית' (שם) והזה אל נכח פני אהל מועד ולזה יצטרך שיזה כנגד פתחו של היכל והוא יראהו ר"ל ההיכל כמו שיתבאר בפ' שני ממדות: הזה מששית שביעית ר"ל שהוא טבל אצבעו טבילה ששית והזה ממנה ששית ושביעית הנה פסלה לפי שמתנאה כפי מה שהודעתיך על כל הזאה טבילה ואע"פ שהוא שב אחר זהו טבל טבילה שביעי' והזה ממנה הזאה שביעי' הנה זה לא יספיק לפי שהוא כבר פסלה אמנם אם הזה מטבילת שביעי ב' הזאות שביעית ושמינית הנה היא כשרה לפי שכבר נשלמו שבע הזאות כמצותה וכל מה שיבא אחר זה לא יפסידה וזה אפי' שב והזה שמינית או תשיעי' או עשירי' לא פסלה: 
+
+
+Mishnah 3
+
+כבר קדם לך סברת ר' אליעזר בתחלת זה פרק שהוא לא (יטמא) דין שאר קדשים בפרה ואשר חייב (שנפסול) אותה אם חשב לאכול ממנה ואפי' אצל חכמים לפי שלא בא לריח ניחוח: 
+
+Mishnah 4
+
+בזאת ההלכה יש עקרים רבים והבינם אמר יתברך (במדבר י״ט:ג׳) ושחט אותה אמרו בא הכתוב ולימד על הפרה שתהיה מלאכה פוסלת בשחיטתה וזה מאמרו אותה שלא יתעסק בעסק אחר עם שחיטתה וג"כ אמרו באומרו (שם) ושרף את הפרה בא הכתוב ולימד על הפרה שתהא מלאכה פוסלת בה משעת שחיטה עד שתעשה אפר ואמנם כולם מטמאין בגדים הנה הפסוק אמר (שם) כאשר ישחטנה ואשר ישליך בה עץ ארז ואזוב ושני תולעת וכבס בגדיו הכהן ורחץ בשרו במים ואמר (שם) כאשר ישרפנה והשורף אותה יכבס בגדיו ואמר כאשר ישחקנה וינפה אותה ויקבוץ אפרה וכבס האוסף את אפר הפרה את בגדיו וטמא עד הערב ואמרו שמה שאמר האל יתברך שהמשליך את האזוב מטמא בגדים ק"ו לאשר ישרפנה ואמר והשורף אותה יכבס בגדיו ללמד שכל העסוקים בפרה מתחלה ועד סוף מטמאים בגדים וטעונים רחיצת גוף והערב שמש וכבר התבאר בתחלת זה הספר כוונת אמרנו מטמא בגדים זה שכל בגד או כלי יגע בו והוא באותו העת מתעסק בשרפה הנה יטמאנו: אמר יתעלה (שם) חטאת היא מלמד שמועלין בה ומי שנהנה ממנה בשוה פרוטה חייב מעילה כאשר יתחייב מי שנהנה בקדשי מזבח כפי מה שהתבאר בתחילת מסכת מעילה ואמר לעולם בין לפני שריפתה בין לאחר שריפתה מועלים בה עד שתעשה אפר ואז לא ישאר בזה האפר מעילה וכן מותר לקבצו בלילה ושלא בכהן ושלא יפסל אם יתעסק במלאכה בעת קבוץ האפר כמו שאמרנו לעולם מועלין בה עד שתעשה אפר: <b>ומעשיה בכהן.</b> עד שתעשה אפר ומרבין לה עצים עד שתעשה אפר אמר (במדבר ינו)ואסף איש טהור אמרו לפי שכל מעשה פרה בכהן שומע אני אף אסיפת האפר תהא בכהן ת"ל איש טהור מגיד הכתוב שאסיפת האפר בכל אדם: אמר והמלאכה פוסלת במים עד שיטילו האפר. אלו העיקרים שימם נכח עיניך כי עליהם סובבת זאת ההלכה ומלותיה וזה שהמים ישאבו ממים חיים כמו שהתבאר ויקחו אלו המים בכלי ויעורב עמהן מעט מאפר הפרה שיעור שיתראה על פני המים וזה המעורב הוא אשר קראו האל מי נדה והוא אשר קראו המשנה מי חטאת ויקראו ג"כ מים מקודשים וכל מה שתראה ותשמע בזאת המסכתא מקודש ומה שישתמש ממנו ממקדש ומקדשים וזולת זה ר"ל השלכת האפר במים השאובין וכל מה שתשמע ממלאין ומלא והממלא אמנם היא שאיבת אלו המים אשר יושלכו בהן האפר ולזה המים אשר יובאו לקדוש לא יותר לו שיתעסק בדבר אחר כל עוד שישאבם ולא בעת נשאם ולא בעת יציקתם מכלי אל כלי ובכלל כל עוד שלא יושם בו אפר הפרה המלאכה פוסלת בה ואם השליך בה האפר ושב מקודש הנה לא יפסל בעשיית מלאכה ולא בשעת הזאה בעת שיזה ממנו על הטמא לא יפסל בעשיית מלאכה ואמרו בספרי אין לי אלא מלאכה פוסלת בפרה במים מנין ת"ל (שם) והיתה לעדת בני ישראל למשמרת למי נדה ר"ל שמי נדה כמו פרה כמו שהפרה נפסלה במלאכה כמו שבארנו כן המים ואמרו שם או יכול אפי' קדשו ת"ל למי נדה כבר הן מי נדה ר"ל שהן יפסלו במלאכה כל עוד שיחשוב בהן להיות מי נדה אמנם אם שבו מי נדה הנה לא יפסלו במלאכה ושמור הכוונת האלו תמיד ר"ל הקדוש והמלוי ושהמילוי נפסל במלאכה ומעת התקדש המים באפר אין המלאכה פוסלת בהן ולשון התוספתא כל מעשיה ביום חוץ מאסיפת האפר והמלוי והקדוש וכל מעשיה בכהנים חוץ מאסיפת האפר והמלוי והקדוש והזאה ולעולם אין מזין ואין מקדשין הימנה אלא בכלי כל מעשיה מלאכה פוסלת בהן חוץ מאסיפת אפרה והזאת מימיה: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כלי חרס לחטאת.</b> אם לקדש בו או למלאות בו. טובל ולן על הכבשן ילין על התנור שמבשלין בו הכלי חרס עד. שיפתח אותו לעיניו ויקח ממנו הכלי בטהרה. וכבר קדם לך באהלות (פ"ה) שהכל נאמנים בכלי חטאת שהוא טהור לאומרו (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת כל ישראל ראויין לשומרה ואפי' הביא ע"ה כלי מביתו ואמר שזה טהור לחטאת יהיה נאמן והלכה כרבי יהודה. ובתרומת פותח את הכבשן ונוטל ר"ל שיפתח הכבשן (ועליו) היוצר ויבא זה שירצה לקחת כלי טהור לתרומה מזה התנור הפתוח ויקח ממנו כלי והוא טהור לפי שכלי חרס אמנם יטמאהו ע"ה אחרי התבשלו והוא עדיין במקומו בכבשן ולא יגע בו ולא יזיזהו ממקומו ואמר ר"ש שהוא יקח מסדר השני לא מן השורה הראשונה אשר נכח פני הכבשן כי לפעמים יגע באלה הכלי חרס ע"ה בעת שפתח הכבשן ואמר ר' יוסי מן הסדר השלישי לפי שהוא לפעמים יקח כלי להביטו ויגע בכלי אשר אחריו אשר יבא בסדר השני ואחר [כך] ישיב הכלי אשר לקח מהסדר הראשון למקומו ולכן לא יקח אלא מסדר השלישי ואין הלכה לא כרבי שמעון ולא כרבי יוסי אלא כל מה שילקח מן הכבשן אף על פי שיהיה פתוח הנה הוא בחזקת טהרה: 
+
+
+Mishnah 2
+
+הנה התבאר לך שראוי למלאת ולקדש בכל הכלים ואם היו כלי עץ או כלי מתכות טמאין ויוטבלו לקחת מהן מי חטאת וכבר הטבילוה במי מקוה במים שאין לקדש מאלו המים אלא ממי מעיין למאמר האל יתברך (במדבר יט) מים חיים ינגב אלו הכלים מלחות מי המקוה אשר בהן ואז יקדש באלו הכלים ואם הטביל אלו הכלים במים חיים לא יצטרך לנגבן ואם היה כוונתו שישי' באלו הכלים מים מקודשין לא שיקדש בהן עצמן הנה א"א מבלי שינגבם לפי שאין מותר שיוסיף מים ואפילו נתמעט שעורן של מים המקודשים שלא יתערבו שאין מקודשין במקודשים כלל אבל מעת הגיע האפר במי מעיין שבכלי הנה משפטו שיזה ממנו עד שיכלו אלו המימות ולא יוסיף בהן מים אחרים אע"פ שהאפר נשארת: 
+
+
+Mishnah 3
+
+<b>קרויה.</b> דלעת ששואבין בה מים מן הבורות ורוצים אנו לומר כאשר יוציא כל מה שבתוכה ישאר דומה לכלי עץ אך אם תתמיד לשאוב בה תשרה ותכנס בתוכה המים ותתלחלח ואמר שזאת הדלעת כשתשרה בהיות שואבין בה ממים שאין ראויים לקדש הנה ראוי הקדוש בה ולא נקפיד במים הנבלעים בתוכה שיצאו ויתערבו במי חטאת הנכנסים בתוך גרמה ואם נטמאת אע"פ שיטבילוה במים הראוין לקידוש אין מקדשין בה לפי שבעת הטומאה שבו המשקין הנכנסים בתוכה משקין טמאין והן מתערבין עם מי החטאת ואמר ר' יהושע בהיות ראוי הקידוש בה קודם שנטמאה ולא נקפיד במשקין הנכנסין בגרמה הנה לא נקפיד בהן אחרי הטומאה לפי שכבר טהרה ואם היינו מקפידין אחר הטומאה ולא נקדש בה מפני המשקין כך לא נקדש בה קודם שנטמאה לרפיון עצמה לפי שיצאו ממנה משקין ונתערבו במי נדה ואמר ת"ק בין כך ובין כך ר"ל בין קודם שנטמאת בין אחר שנטמאת והטבילוה אפילו במים חיים אין אוספים לתוכה מים מקודשין לבל יתערבו בהן המים אשר יצאו ממנה כמו שקדם שאין מן הראוי להוסיף דבר במי נדה ואין הלכה כר' יהושע: 
+
+
+Mishnah 4
+
+העיקר אצלינו שהכלים הנגמרים בטהרה צריכים טבילה בקדש ואין ספק שהחטאת קדש וכבר התבאר זה בסוף חגיגה (דף כג.) וא"ר אליעזר שהם עשו מדרגת זה הכלי ואע"פ שנגמר בטהרה מדרגת כלי טמא והוא שצריך טבילה והערב שמש ואם הטביל מיד ושם בו מי חטאת או אפר חטאת יהיה מחלוקת הצדוקין בזה מבואר לפי שלא העריב שמש זה הכלי ואנחנו נאמר אליהן זה הכלי הוא במדרגת טמא וצריך טבילה ועם כל זה לא נצריכהו הערב שמש כפי מה שביארנו שהפרה וכל מה שתולה בה כשר בטבול יום ואמר ר' יהושע לא יספיקנו זה לפי שזאת השפופרת כלי טמא הוא בגזרה דרבנן כמו שהתבאר בחגיגה (שם) אבל בלי ספק יטמא הכלי טומאה אמתית ואז יטביל וישתמש בה בחטאת עד שיתאמת בה אל הצדוקים שאנחנו נשתמש בכל עניני החטאת כולן טבול יום כמו שביארנו ושפופרת הוא אבוב קנה כשיוציא מה שבפנים מהמוח הנקרא פלוס וכבר התבאר בסוף י"ז מכלים שאבוב כשיוציא מה שבפנים מהמוח הלבן הנקרא פלוס נהיה כלי מקבל טומאה כשאר כלי עץ ואמר יתברך (במדבר י״ט:י״ז) ולקחו לטמא מעפר שרפת החטאת ונתן עליו מים חיים אל כלי הנה כל מה שהוא פסול לאסיפת האפר פסול לקדש ואמר באסיפת האפר (שם) ואסף איש טהור ואמרו טהור להביא את האשה ורבי יהודה אומר שאמר ולקחו ולא אמר ולקח ירצה בו שראוי שיהיה גדול או קטן ויפסל באשה ובאנדרוגינוס לאומרו ונתן עליו ולא ונתנה. וזו מלה מורכבת ואין הלכה לא כרבי יהודה ולא כרבי אליעזר: 
+
+
+Mishnah 5
+
+אמר ית' (במדבר י״ט:י״ז) ונתן עליו מים חיים אל כלי ואמר מגיד שעשה בה כל הכלים ככלי חרס לאמרו אל כלי ר"ל איזה כלי שיהיה ולא אמר הכלי: וכבר ביארנו בשני מכלים שמחץ ר"ל כלי השוקע ואילו בתוכו קערוית והוא אשר יקרא שולי המחץ וכונת אמרו אין מזין אלא בכלים לפי שהמים המקודשין יצטרכו שיהיו בכלי גם כן בשעה שיזה מהן וכבר ביארנו בעשירי מכלים שהכלים לבד הם אשר יצילו בצמיד פתיל באהל המת ובשמיני מכלים ביארנו גם כן שהכלים לא יטמאו מאויר כלי חרס שאם נפל שרץ לאוירו נטמא כל מה שיהיה בו זולת הכלים לבד ואמר שאינה סבה למה שקדם מן המאמר אבל הוא יחשוב מה שיוחדו בו הכלים מעת שהם כלים: 
+
+Mishnah 6
+
+מדרך היוצרי' שיחתכו מן החמר וינגבוהו ויצנעוהו וכאשר יצטרך לעשיית הכלי' יקח א' מאלו הגולמים אשר נקראו ביצים ויבקעה ויעשה ממנה מה שירצה וזה הכלי הוא כמו כלי אדמה כי יש לו קערורית ולזה ממלאין בה ומקדשין בה ואין הלכה כרבי יוסי והלכה כחכמים: 
+
+
+Mishnah 7
+
+<b>שוקת.</b> מקום מקוער יתקבצו בו המים והקבוץ ממנו שקתות המים ואמר שבהר אם יהיה בו חפירה וישוב צורתו כזה הכלי וזה ימצא ברוב ההרים הנה לא נחשבה כמו כלי אבנים אבל משפטה משפט חפירה כעצם הארץ ולזה אין ממלאין בה ואין מקדשים בה ואין מזין ממנה ואם תהיה באהל המת לא תצטרך צמיד פתיל אבל תהיה כמו הבור והדות אשר בבית אשר בכסוי לבד ימלט כל מה שבה בלתי צמיד פתיל כמו שביארנו בחמישי מאהלות: <b>ואינה פוסלת את המקוה.</b> אם תהיינה המים נוזלים מזאת השוקת ויתקבץ בתוך המקוה כי הם ימלטו מהיות אלה המים מים שאובין כמו שהתבאר במקואות (פ"ד) ואם לקח כלי מאבן או זולתו והדביקה בסיד ובחרסית בעצם הארץ או בהרים הנה משפטן באלה הדברים משפט הכלים שממלאין בה ומקדשין בה ומזין ממנה ולא תציל מה שבתוכה אם תהיה באהל המת אלא בצמיד פתיל ואם ניקבו אלו הכלים בתחתיהם וסתם זה הנקב בבלויי הסחבות והוא אשר נקראו סמרטוטים הנה המים אשר בזה הכלי פסולים לקדש ולהזות מהם לפי שאלה המים אינן נחין על היקף כלי וזה כוונת אמרו עגולים כלים ואם יהיה הנקב בצד הכלי הנה אלו המים כשרים לקדש ולהזות לפי שהם נחין בהיקף כלי ואם נתעטר זה הכלי המחובר בסלע עטרה מטיט ומלא הכלי במים עד שעבר ע"פ הכלי ושבו בהיקף זה הטיט הנוסף על עליונות הכלי הנה אין ראוי לקדש מאלה המים ולא להזות מהן אם היו מקודשין לפי שאינן בכלי לפי שהן שטוחין על הסלע ואם היה זה הטיט מחובר בפי הכלי חבור אפשר הסתלקותו עם הכלי אם יסתלק הנה שב מכלל הכלי והיא כלי אדמה וראוי לקדש ולהזות ממנו כמו שקדם לך: 
+
+
+Mishnah 8
+
+הבדל יש בין אמרו שוקת שבאבן לבין הסלע לפי שהסלע הוא קרו אבן קיים בארץ והנה דינו דין הרים ואבן הוא אבן מטלטלת והחפירה אשר יהיה בה הוא כלי בלי ספק וממלאין בה ומקדשין בה וכבר ידעת שהקדוש הוא השלכת האפר במים: ושפופרת הנוד הוא האבוב אשר יושם בפי הנוד לצוק ממנו היין או המים וכיוצא בהן ואם נתערבו המים אשר בזאת החפירה עם המים אשר בחפירה אחרת או בהיות הנקב בהבדל העובר בין שתי החפירות כשפופרת הנוד או בהיות המים צפין על זה ההבדל עד שיתחברו מים במים והשליך האפר באחד מב' השקתות כבר נתקדשו המים בכללן: 
+
+Mishnah 9
+
+סיד הוא קבא"ץ בלע"ז וגפסיס הוא חרסית הנקרא גיא"ש בלע"ז אם יתחברו הכלים חיבור שלם הנה שב הריקות אשר ביניהם כמו כלי אחד ומעת שישליך האפר במקום אחד מהן שבו כל המים מקודשים: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+אמר יתברך (במדבר י״ט:י״ז) ולקחו לטמא מעפר שרפת החטאת הנה יצטרך שיהיה הוא בעצמו אשר יקבץ בין המים והאפר אמנם אם שם האפר על ידו או על צד הכלי ואז נפל על המים או ששפך האפר מכליו במים הנה אין זה מים מקודשים והוא קדוש פסול ואם גלה השפופרת אשר בה האפר ולקח ממנו די שישלי' על אלה המי' ואחר פקק זאת השפופר' אשר בה האפר או סגר פתח הבית או זולת זה קודם שישליך האפר במים הנה זה האפר כשר וראוי שישליכנו במים אחרים ויקדש בו לפי שהמלאכה אינה פוסלת באפר כמו שקדם אמנם אלה המים אשר רצה להשליך בהן זה האפר כבר נפסלו לסבת התעסקו לשוב פקק השפופרת או סגירת הדלת קודם שישליך בהן האפר וכבר קדם לך ברביעי מזאת המסכתא שהמלאכה פוסלת במים עד שיטילו את האפר וכן אם העמיד זאת השפופרת בארץ ג"כ כבר פסל אלו המים לפי ששומת השפופרת של אפר בארץ מלאכה ואם החזיקה בידו וכפפה עליה עד שלא יתפזר מה שבא מן האפר ואחר זה השליך האפר אשר לקח במים הנה הוא כשר לפי שאי אפשר בלתי זה לפי שאנחנו כבר אמרנו בעת מי שגלה השפופרת ולקח האפר שאם השיב פקק השפופרת פסל המים ואם שם השפופרת בארץ פסל המים ולא נשאר לו אלא שיאחזנה בידו עד שיטול את האפר ואחר זה ישיב פקקה ויניחנה מידו ויעשה מה שירצה וכבר התבאר לך ממה שאמר שם שאפר הפרה עצמו יקרא ג"כ קדוש וזה ממה שראוי שתזכרהו תמיד בשארית זאת המסכתא: 
+
+Mishnah 2
+
+כבר ביארתי לך שאפר הפרה יקרא ג"כ קדוש ואם היה אפר הפרה עומד על פני המים יאמרו ר"מ ור"ש שהוא יכול לקחת מזה האפר שעל פני המים ויקדש בו מים אחרים וכן אם קדש מים ואחר כלו אלה המים ונמצא אפר הפרה בקערורית הכלי ואמרו ר"מ ור"ש שהוא ינגב זה האפר ויקדש בו פעם שנית וחכמים לא יתירו זה והלכה כחכמים בכל: 
+
+
+Mishnah 3
+
+כבר ביארנו בכלים (פ"ג מ"ב) שהטפי הוא כלי צר הפה מאד יצא ממנו מה שבו טפות טפות ואם בכלי מים רבים ובה זה הכלי צר הפה והוא ג"כ מלא מים והשליך אפר הפרה בכלי אשר המים רבים בו הנה שבו אלה המים מים מקודשים עם המים אשר בפי כלי צר הפה להתחברות מים במים ואע"פ שפיו צר ולא יכנס בו דבר מאפר הפרה לא נחשוב המים אשר בתוך הטפי מובדל מהמים אשר בשוקת. אמנם הספוג והוא צמר הים הנה אינו כלי ולזה מים שבתוכו אינן מקודשים לפי שכבר קדם לך שאין מקדשים אלא בכלי ואופני התחבולה בזה שישפוך כל מה שבאלה המים ולא יגע בספוג כלל לפי שאם יגע בו יעשה זה שיצאו מן המים אשר בו אשר כבר התבאר שאינן מקודשין ויתערבו עם אלה המים המקודשין ויפסדו כל המים וכבר התבאר זה בפרק אשר קודם זה: 
+
+
+Mishnah 4
+
+ידוע שעלי ירקות יטמאו טומאת אוכלין לפי שהן מכלל האוכל והוא יאמר שהממלא חבית מים חיים לקדש אותה מתנאי המלוי שיהא בכלי כמו שקדמנו ואם יעזור אל המים ליגר בכלי בידו או ברגלו או בדבר שמקבל טומאה מן האוכלים שהוא פסול לפי שלא נתמלאו בכלי וזה דומה למי שישאב בהן או בעלה מן המעיין וישים בחבית ובתוספתא הזולף בידיו וברגליו ובחרסית של שוקת פסול מפני שלא נתמלאו בכלי ואם עזר אל המים להגיעם לזה הכלי בדבר שאינו מקבל טומאה הנה אלו המים כשרים לפי שאלו הדברים אשר יעזרו אותם יהיו דומים לשוקת יגרו עליה המים המלוי אמנם יהיה בזאת החבית אשר הגיע בהן המים עתה בענין הגרת המים על דבר שאינו מקבל טומאה והם מים חיים כמי שיהיו במעיין ולא יקראו שאובין אז עד שיגעו בחבית כמו שהתבאר במקוואות: 
+
+
+Mishnah 5
+
+המשל בזה שיהיה אוגן חפור בצד עין המים או גת וישקיע האדם ידיו בזה המעיין ויעלו המים ממנה אל זה האוגן כדי שיגברו מי המעיין ויעלו וימלא זה האוגן הנה אלה המים אשר בזה האוגן אין ראוי בהן טבילה לזב כי אינן מים חיים והזב לא יטהר אלא במים חיים ואין ראוי ג"כ שילקח מאלה המים לטהרת מצורע אשר בא בהן המאמר אל כלי חרש על מים חיים שיצטרך שיהיו אלה המים כבר נלקחו ממקורם בכלי חרש וכן אמר במי חטאת (במדבר י״ט:י״ז-י״ח) ונתן עליו מים חיים אל כלי ויצטרך שילקחו ממקורם בכלי כמו שקדם וזהו מפני שלא נתמלאו בכלי שב על היותם פסולים למצורעים ולקדש מי חטאת אמנם לזבים הנה הוא רמז להפסד אם נתמלא בכלי לפי ששבו מים שאובים ופסול לכל הטמאים: 
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+תהיה זוכר למה שקדם מהיות המלאכה פוסלת במלוי עד שיטיל את האפר וכבר התבאר בתוספתא שהיחיד אם מלא לאחרים ואפי' מלא להן אלף כלים לאלף קידושין הנה זה מותר ואם מלא לעצמו כלי אחר כלי הנה המלוי הראשון כבר נפסל לפי שכבר עשה מלאכה קודם שישליך בו האפר וזאת המלאכה הוא המלוי השני כאשר מלא זה בהיות שני קידושין אמנם אם מלא כלים רבים פעם אחר פעם לשומם כולן קדוש אחד הנה זה מותר לפי שהכל דומה כגון מי ששאב בפעם אח': וה' קדושין הוא שישליך האפר בכל חבית וחבית לבדה וקדוש אחד שיערב המימות כולן וישליך אפר הפרה בכולן בפעם אחת הנה על זה השרש אמר שאם היו רבים ומלא כל אחד מהן כליו לקדשו בפני עצמו אחר הוטב בעיניהן לשום הכל קדוש אחד או בהפך כולן כשרין לפי שלא הגיע בזה מה שיחייב פסלות אמנם אם יהיה יחיד ובא לקדש ה' קדושין ומילא אחד אחר אחד הנה הראשונה נפסלה מפני שאיבת השנית וכן הב' נפסלה מפני שאיבת הג' וכן כולן כפי מה שביארנו אלא חבית אחרונה אשר לא נעשה אחריה מלאכה היא כשרה לפי שלא נתמלא אחריה דבר וזה המשפט בעצמו לא נמלך לקדשן קדוש אחד כי זה לא יועילנו בעת המלוי אמנם מאשר מלאן לקדשן ה' קדושין ואם נהפך הענין ומלאן זו אחר זו לקדש קדוש אחד הנה הן כשרים אפי' קדשן קדוש אחד כמו שביארנו אך למה שהביא ושב וקדשן ה' קדושין הנה החבית אשר ישליך בה האפר תחלה כשרה בין השליכה בחבית שמלא ראשונה או באחרונה לפי שהמים כולן כשרים לפי שבמלוי לא נתחדש בה פסלות וכל מה שיקדש מאלה החביות פסול לפי שכל מה שנשאר מן המים נשארו פסולין לפי שהמלוי על קדוש אחד נתמלא ואם אמר לאחר קדש לך אלה החביות והוא יעמוד במקומו אין כשר אלא חבית שקדש בראשונה להיותה כולו מלוי אחד ואם א"ל קדש לי את אלו כולן כשרין לפי שיקדש אדם לזולתו קדושין רבים זה אחר זה ולא יהי' בזה פסלות כמו שבארנו בתוספ' שמי שיקדש לחבירו זה אחר זה כולם כשרים לפי שאינו הוא אשר מלא: 
+
+Mishnah 2
+
+אמר בין לו בין לאחר ר"ל שזה הוא אם מלא לעצמו או מלא לאחרים אם התחיל להתעסק במלאכה אחרת בעת המלוי הפסול והשאיבה עסקה מכלל העסקי' ולכן אם מלא לשני' כא' שאיבה לכל א' מן עסק השאיבה יפסול לאחר ולכן שניהן פסולין: 
+
+
+Mishnah 3
+
+אם לו פסול ביאור זה שאם קדש לעצמו פסול שבעת לוקחו ההשתדלו' בידו אחת נפסלו המים שלו קודם שישליך בהן האפר ולא השליך האפר אלא במים פסולין ואם היה מקדש לאחר ואין לו באלה המים דבר הנה הוא קדוש כשר לפי שאין בלקחו ההשתדלות לעצמו להפסיד מה שלזולתו וא"ת שהוא כבר לקח ההשתדלות בעת הקדוש כבר ידעת שהקדוש לא יפסל בעשיית מלאכה ואמנם נפסל אם קדש לעצמו מדרך שהוא התחיל להתעסק קודם שישליך האפר באלה המים אשר נשאבו והמלאכה פוסלת במים עד שיטילו את האפר ומזאת הסבה בעצמה המקדש לו ולאחר בזמן אחד שלו פסול לפי שהוא כבר התחיל להתעסק קודם שישליך האפר במים שלו ונפסלו בעשיית מלאכה ואם קדש לב' כאחת שניהן כשרין לפי העיקר אשר הודעתיך לפי שאין לו יכולת בלקחו להתעסק בפסול המים אשר שאב לזולתו ושמור זאת הכוונה והבינה: 
+
+
+Mishnah 4
+
+שמור אלו הג' עיקרי' שהמקדש או מזה בשכר שזה הקדוש וזאת ההזאה פסולין וכבר קדם לך זה בד' מבכורות (דף כט.) הנוטל שכרו להזות ולקדש מימיו מי מערה ואפרו אפר מקלה והעיקר השני שהמלוי בשכר מותר והעיקר הג' וכבר נכפל פעמים רבות שהמלאכה פוסלת במים עד שיטילו את האפר ואם יהיו אלו העיקריי קיימין ואמר איש לאיש קדש לי ואקדש לך הנה אשר קדש בתחלה הוא קדוש כשר ואשר קדש באחרונה הוא קדוש פסול לפי שהוא מקדש בשכר וכאילו יוליך זה אשר לפניו ויעשה לו תמורה ממה שקדם לו אצלו מן האחת ואם אמר איש לאיש מלא לי ואמלא לך הנה אשר מלא בתחלה פסול בהיות כוונתו בעת המלוי שימלא לו הוא תמורה ממנו והוא כמו מלא לו ולאחר בבת אחת אשר קדם שזה פסול ואשר ימלא באחרונה כשר לפי שהוא ממלא בשכר ואם אמר איש לאיש קדש לי ואמלא לך שניהן כשרין ואמנם אשר קדש בתחלה הנה הוא קדוש כשר ואע"פ שיהיה כעושה מלאכה בשעת קדוש כי זה בלתי מפסיד לקדוש ואשר מלא באחרונה כשר לפי שהוא ממלא בשכר וזה מותר והפך זה מבואר ממה שזכרנו: 
+
+
+Mishnah 5
+
+<b>הממלא לו ולחטאת.</b> מי שימלא מה שיוחד לעצמו או לשתותו או לרחוץ בו או זולת זה וימלא אחר לקדוש ויצטרך שיקדש אשר ייחדו לעצמו עד שלא יפסל מי חטאת בעשיית מלאכה וכבר ביארנו באהלות (פט"ז מ"ב) שאסל הוא הקנה אשר יושם על הכתף ויתלה בו דבר אשר ינשא במשא ואמר יתברך (במדבר י״ט:ט׳) למשמרת למי נדה בזמן שהן שמורים הן מי נדה ולכן ישימם נכחו עד שיהיו שמורים נכח עיניו ואם מלא שני כדים הנה אי אפשר לו אלא שישים אחד נכחו ואחד מאחוריו: 
+
+
+Mishnah 6
+
+כבר ביארו בתוספתא ענין זאת ההלכה ואמרו המוליך את החבל לבעלים לדרכו כשר וענין זה שהוא אם מלא מים לחטאת והיה החבל מוכן אצלו ולקח החבל בידו בעת נושאו המים להשיבו לבעליו ואם היה הולך לדרכו ופגע באדון החבל מידי עברו יתננו לו וישלים דרכו וזה מותר ושלא לדרכו פסול לפי שהוא יצא מדרכו מפני החבל עד שישיבנו לבעליו אחר ישוב לדרכו ואלה המים פסולין לפי שכבר עשה מלאכה עם המלוי והנה הכשירו ביבנה הוראת שעה לזה שהוא כשר ואע"פ שהוליך שלא לדרכו: 
+
+
+Mishnah 7
+
+אם שאב המים וקבץ החבל בידו בעת השאיבה שורות כמו שיעשו האנשים בעת השאיבה הנה זה כשר לפי שזה דרך השואבין לעשות ואם שאב והשליך החבל בארץ עד שהעלה הדלי ואח"ז שב וקיבץ החבל בידו חלק חלק פסול שהוא לקח השתדלות שאינו מכונת השאיבה קודם שישליך האפר במים: 
+
+
+Mishnah 8
+
+דע שזאת הכוונה והוא שהשואב מים לקידוש הנה ישאב בכלי כפי מה שראוי ויקבץ המים במקום אחד והוא נקרא שוקת ויהיה כל מה שיש שם מן המים בשוקת כשר והנה יקודשו אלה המים והם בשוקת וישאב ממנה מעט מעט עד שיכלה והנה לא יסיר מקחת מזאת השוקת מעט מעט ויקדש אותו ויזה עד שישלם וישוב וימלא מן השוקת. ולקיחת מים מן השוקת יקרא זולף וכבר ידעת העיקר שכל מי שיעשה מלאכה שאינה ממה שיעזור בשאיבה ולא מכוונתה שהוא יפסול את המים ולכן אם הצניע את החבית אשר ירצה למלאות לבלתי תשבר או שכפאה על פיה לנגבה כשיעור מה שישאב לא יפסל לפי שזה מכוונת השאיבה וכן אם הסיר החרסים מתוך השוקת בעת השאיבה להתקבץ בה מים רבים הנה כל זה מצרכי המלוי ואם תיקן זאת החבית או הגביה לשאת בה אפר פרה או מים מקודשין או ניקב השוקת לבלתי יעכבוהו החרסים בעת שידלה המים מן השוקת כל זה אינו מכוונת המילוי וכבר עשה מלאכה במילוי ולכן פסול: 
+
+
+Mishnah 9
+
+<b>הורה הוראה.</b> שהבדיל בין המותר והאסור וכן אם דן דיני ממונות או חלצה ומיאנה בפניו כמו שהתבאר בתוספ' והיות האדם הולך והיה אוכל זה ממה שלא יפסיד המלוי. ודבור א"ר יהודה מבואר: 
+
+
+Mishnah 10
+
+כבר ידעת שהממלא כל עוד שיעשה מלאכה קודם הגיע האפר באלה המים הנה הוא פסול אך אם מסר המים לשומר שישמרם הנה שבו ברשות השומר וכל עוד שיעשה השומר מלאכה בעת שמרו אלה המים פסלן ואם עשה בעל המים מלאכה לא פסלן להיות המים ברשות שומר זה אם יהיה השומר טהור אמנם אם היה טמא המים פסולין לפי שהוא בחזקת טמא ואמר רבי אליעזר ואע"פ שבא והגיע בהזייתו ברשות הטמא הנה הוא נשאר תחת שמירת הבעלים וכל עוד שעשו מלאכה נפסלו המים לפי שזה השומר לא הקפיד בשמירתו להיותו טמא ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 11
+
+<b>בקדוש אחד.</b> שנתערבו המימות והשליך בהן אפר אחר כמו שביארנו הנה הן יחד כאיש א' ואע"פ שכל אחד מהן מילא ונשא לעצמו והלך ג"כ מה שיש לו להלוך שזה מותר כמו שקדם ואין הלכה כרבי יוסי: 
+
+
+Mishnah 12
+
+<b>אוכל על מנת לקצות.</b> הוא שיחתוך הפירות כשהן פגים לייבשן וישירם ואחר יאכלם הנה הוא לא יפסול המים כמו אשר מענין הליכה מהלוך אם היה רצונו שיגדור הנה הוא לא יפסול בזה הרצון עד שיגדור וכן זה לא יפסול אע"פ שנשרו מאלו הפירות ושכבר נשלמה מחשבתו ועשה מלאכה וזה כולו כפי מה שביארנו שאין בכל ענין המלוי פסול: ואמרו בשביל שלא יאבד הוא תנאי בפסלות לפי שהוא אם השליכ' שם משום שאין לו לצורך בהם ולא יקפיד אם ישארו או יאבדו הנה הוא לא פסל: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+זה כולו כבר קדם עיקרו בפרק אשר לפני זה וזה שאני כבר ביארתי ששוקת שם המקום אשר יקובץ בו המים מוכן לקדוש וכל עוד שיעמדו בשמירת טמא הנה הן בחזקת טומאה ושהשומר אשר ישמור המים הוא אשר יפסול אם יעשה מלאכה לא בעל המים לפי שכבר מסרן לשומר והוסיף בזאת ההלכה עיקר אחר והוא שאע"פ שיהיו השומרים רבים למים יעשו כולם מלאכה זולת אחד מהן הנה המים כשרים לפי שזה האחד לבד נשימהו שומר ונחשוב השאר כמי שעזב השמירה והעבירה לזולתו: 
+
+
+Mishnah 2
+
+כבר ביארנו בפתיחת זה הסדר שהמשקין טמאים יטמאו אוכלין ולא יטמאו אדם בהיות אלה המשקין ולד הטומאה כפי מה שביארנו שם ואמנם יטמאו אוכלין ומשקין הידים לבד וכבר התבאר בחגיגה (דף יח.) שהאיש הטהור לחטאת אם נטמאו ידיו נטמא גופו ועוד יתבאר בעשירי מזאת המסכתא שהטהור לחטאת אם נגעו משקין טמאים בבשרו הנה הוא טהור כמו שהיה אלא אם נגעו בידיו לאשר ביארנו וכן ג"כ הטהור לחטאת אם נגע בכלים טמאים כבר נטמא ואע"פ שאלה הכלים אינן אבות הטומאה כמו שיתבאר בעשירי מזאת המסכתא וכפי זה העיקר אם נפלו משקין טמאים על בשר המקדש הנה הוא נשאר בטהרתו ואם נפלו על סנדל או בכסותו נטמאת וטמאהו להיותו נוגע בכלים טמאים והנוגע בכלים טמאים טמא לחטאת ואין לחשוב באמרנו משקין טמאים פה שהם טמאים באמת אבל אפי' היו טהורים לקדש הנה הן כמו משקין טמאים לגבי חטאת כמו שיתבאר (פ"י) ושמור זאת הכוונה וזכרה: 
+
+
+Mishnah 3
+
+פרים הנשרפים הוא פר כהן משיח ופר העלם דבר ופר יוה"כ וכן שעירי עובד כוכבים וכבר ביארנו בחמישי מזבחים מופת היות אלה כולן מטמאין בגדים והוא אמר בנין אב כל שדמו נכנס לפנים השורפו מטמא בגדים אמנם פרה אדומה הנה זה בפסוק (במדבר י״ט:ח׳) והשורף אותה יכבס בגדיו וכן בא הפסוק בפר יום הכפורים וממנו ידענו זה הבנין אב כמו שביארנו בזבחים (פי"ב) וכבר בארו בתוספתא [פ"ו] שפרה ופרים הנשרפים מטמאים אוכלים ומשקין ושעיר המשתלח לא יטמא כלל אמרו מפני שהוא חי ואין חי מטמא כמו שביארנו בפתיחת זה הסדר: אמר והמשלח הוא לשון התורה כמו והמשלח וגו' ולכן יחדה המשנה ואמרה אין מטמאין בגדים לפי שהיא תטמא אוכלים ומשקים כמו שהגדתי: 
+
+
+Mishnah 4
+
+כבר ביארנו בפתיחה שנבלת עוף טהור אמנם תטמא האדם בבית הבליעה ואז יטמא בגדים בנגעו בהן וזה מדרבנן אמנם אם נגעה נבלת עוף טהור עצמו בבגדים לא תטמאה וכן לא תטמא אדם בנגיעה ועוד יתבארו הוראת זו בטהרות בתחלת המסכתא: 
+
+
+Mishnah 5
+
+כבר ביארנו זאת ההלכה תכלית הביאור בדברינו בפתיחת זה הסדר ואם תהיה שומר למה שביארנו שם לא תצטרך לתוספת ביאור: 
+
+
+Mishnah 6
+
+כבר ביארנו ג"כ בפתיחת זה הסדר שכלי חרש לא יהיה אב הטומאה לעולם ושלא יטמא כלי חרש אלא באב הטומאה או במשקים טמאים ובהיות זה ג"כ יחוייב שלא יטמא כלי חרש לכלי חרש בשום פנים אם נגע בו ומהעיקר המוקדם שכלי חרש יטמא משקים ואלה המשקים יטמאו כלי חרש להיותן משקים טמאים וכבר ביארנו אלה העקרים כולן תכלית הביאור בפתיחת זה הסדר: 
+
+
+Mishnah 7
+
+זה ג"כ עיקר כבר קדם ביאורו בפתיחת זה הסדר והוא שהראשון והשני אם נגעו במשקין יטמאם וישיבם תחלה וכל שני לטומאה פוסל את התרומה כמו שזכרנו שם וכמו שנבאר בטהרות (פ"א) וכן טבול יום הוא מכלל מי שיפסול התרומה כי הוא לא יטמא משקין ואפילו משקה תרומה כי הוא לא יטמא אך יפסול אותן לבד וישובו משקין פסולין לא טמאין כמו שביארנו בפתיחה: 
+
+
+Mishnah 8
+
+כל הימים דינן דין המקוה ר"ל שאינן מים חיים כמו מי המעיין ואין ראוי בהן טבילה לזבים ולא ילקח מהם מים לטהרת מצורע ולמי חטאת רבי יהודה אומר שהים המקיף לבד הוא אשר דינו דין המקוה ולא יחשב כמעיין ואמנם שאר הימים הנה הם כמו מי מעיין וראויה בהן טבילה לזבים ולקדש בהן מי חטאת. ואמנם קרא האל הים המקיף ימים להיות בו מיני המימות כולם לא שכל ים יקרא מקוה כמו שיאמר רבי מאיר. וזוחלין המימות הניגרים הנוזלים ועוד יתבאר במקואות (פ"ה) שהמעיין מטהר בזוחלין רוצה לומר שאילו היו מיני נוזלין אצל מעיין הנה באלה המים הנוזלין תכון בהן הטבילה ואפי' היה זה שיעור שיהיה כמו המעיין ואין כן במים הנגרין מן המקוה אבל לא יטהר עד שיהיה מקובץ שיעור מ' סאה ועוד יתבאר זה במקואות (שם) ואמר רבי יוסי ששאר הימים זולת הים הגדול נחשבם כמעיין לענין שיטהרו בזוחלין ושהמימות הניגרין הנוזלים מכלים מטהרו בכל שהוא כמעיין ונחשבם כמקוה לענין שהן פסולין למי חטאת ולטהרת מצורע ולטבילת הזב והלכה כרבי יוסי: 
+
+Mishnah 9
+
+<b>מוכים.</b> מזיקין וביאר איך יהיו מזיקים אם שיהיו מלוחין או חמים ואע"פ שהן נובעים אינן מים חיים וכן המעיינין אשר יבשו בקצת העתים והן אשר יקראו מכזבים אמר הפסוק (ישעיהו נ״ח:י״א) וכמוצא מים אשר לא יכזבו מימיו ר"ל שלא יפסקו וייבש ואחר אמר שאם לא יבשו אלא אחר זמן ארוך הנה הם כשרים ופולמוסיות המושל וכבר קדם לך בסוטה(דף מט.) בפולמוס של אספסיינוס ירצה שיהי' זה בימי הממשלה הפלונית או בזמן פלוני הרחוק הוא אשר ייבש זה המעיין או בשנים הרעים ואין הלכה כר' יהודה: 
+
+
+Mishnah 10
+
+מי קרמיון ופיגה וירמוך שם נהרות בא"י. מי ביצים מימות ההטפחה מאמרו בצותיו וגביו: <b>שניהן כשרים.</b> ונתערבו כמו שהיה מתערב מזה המעיין עם מי מעיין אחר אשר כל אחד מהן מהמימות כשירין ר' יהודה פוסל המעורב מהן יחד לקדש מעט מי חטאת ואין הלכה כר' יהודה: 
+
+
+Mishnah 11
+
+ר' יהודה אומר לא יצריך לזאת השוקת שומר בהיותה ידועה שהיא תבא ממי מעיין ומדרך בארות המים אשר יושלך בהן חרסית או זולתה יעכרו המים לפי שהוא יעורר האבק מקערורית הבאר וכן אם השליך טיט במים יעכור לשעתו ואם יעזב זמן ישקע הטיט למטה ויזקקו המים והם יקראו המים הזכים והדקים ומים צלולים ומזה אמרו עד שתצל מלשון צלול ר"ל עד שיזוקק ויזוכך ואין הלכה לא כרבי יהודה ולא כרבי ישמעאל: 
+
+
+Chapter 9
+
+
+
+Mishnah 1
+
+כמו שיקרא הכלי אשר בו המים המוכנים לקדוש שוקת כך יקרא הכלי אשר בה מים מקודשין צלוחית ואם נפל באלה המים מים אחרים בלתי מקודשין אמר רבי אליעזר שהוא יזה שתי הזאות וישליכם חוץ לכלי ותשאר השאר מי חטאת כשרין וכן אם נפל טל במי חטאת יושם הכלי בשמש הנה זה הטל הוא מה שייבש תחלה וישאר שארית המים כשרים ויערה הוא שיריק הכלי וינגב הוא שינגב הכלי ואז יכניס בו מי חטאת ואם נפל בו דבר ירשום כמו הדיו והווטריאול"ו והאורפומינט"ו אשר זכר הנה לא יצטרך שינגב הכלי לפי שאם נשאר בו דבר הנה הוא נראה לפי שהוא ירושם ואם רחץ הכלי עד שלא נשאר בו רושם או בעת ששפך מי הנדה לא נשאר בזה הכלי זה המראה הרושם אינו צריך לנגב: 
+
+
+Mishnah 2
+
+אמר שאם נפלו שקצים ורמשים באלו המים מקודשין ונתבקעו אלה הבעלי חיים כמו שיקרה לבעלי חיים אם נשארו במים זמן מה אחר המות הנה אלו המים פסולין ואע"פ שלא נשתנו מראיהן וכן אם נשתנו מראיהם אע"פ שלא נתבקעו בתוכן הנה הן פסולין אמנם אם לא נתבקעו השרצים ולא נשתנה מראה המים הנה הן כשרים אלא אם נפלו בתוכה חפושית הן פסולין אע"פ שלא נתבקעה ולא נשתנה מראה המים וסבת זה שהיא נקובה כמו גבעול הקנה ויכנסו המים מצד זה ויצאו מצד אחר ותתערב עמהם לחות קרבתם ולכן יפסלו המים: ודירה וכנה שבתבואה הם העש והתולעת אשר יולדו בקמח והם בעלי חיים יבשין אין לחות נראה בהם ואין הלכה כר' שמעון ולא כרבי אליעזר בן יעקב:
+
+Mishnah 3
+
+<b>שתה מהן בהמה פסולין.</b> מפני שיגר ממה שהגיע בפיה ובשפתיה בכלי והוא כבר נתערב ברירה ויפסיד הכל: <b>שהיא מלקת.</b> תלוק בלשונה ותתערב הלחות אשר בלשונה באלו המים והלכה כר"ג ואין הלכה כר"א: 
+
+Mishnah 4
+
+<b>כשיטה.</b> אם הטה הכלי לשתות ממנו הנה הוציאן מהכנתם לקידוש. ר' יהושע אומר כשישתה שהוא כמו הנחש והבהמה ובעת שתותו יתערב לחות פיו בשארית מי חטאת ולכן אם שפך המים בפיו מבלי שיקריב פיו עם פי הכלי לא פסל וזהו כוונת גרגר לקוח מן הגרגרת והוא השיפוי כובע ר"ל אם שפך בגרונו ואשר זכר ר' יוסי מחלקותו אמת לפי שהוא הולך על עקרים הקודמים והלכה כר' יהושע בשני המאמרים: 
+
+
+Mishnah 5
+
+עוד יתבאר לך בזה הפרק שמי חטאת שנפסלו מטמאין ולזה אמר לא יגבלם בטיט לפי שזה מוכן למי שיגע בזה הטיט והוא לא ידע שיטמא ור' יהודה אומר מעת שנתערבו בטיט בטל דינם ולא יטמאו ואמרו בספרי חטאת היא (במדבר יט) מכאן אמרו פרה ששתתה מי חטאת בשרה טמא מעת לעת ר"ל שאם נשחטה אחר זה בפחות מכ"ד שעות בשרה טמא ואם נשחטה אחר כ"ד שעות מעת שתותה בשרה טהור וקבל מופת על זה מאמרו כי דינה משפט החטאת ואפי' נשתנה בחלל הפרה או נתערב בעפר ואין הלכה כרבי יהודה בשני המאמרים: 
+
+
+Mishnah 6
+
+הנה נזדמן פעם אחד בזמן מה ונשאו כלי במי חטאת בספינה ומצאו כזית מן המת בקערורית הספינה ונטמאו אלו להיותם במקום טמא כפי העיקר אשר יתבאר בפ' אשר אחר זה וגזר וגזירה שלא תנשא בספינה לעולם ולא יעביר ג"כ הכלי אשר בו מי חטאת או אפר חטאת על גבי המים ולא יושלך מעבר לעבר ותעבור על הנהר לפי שזה כולן דומים להעברה בספינה וזאת היתה כלל הגזרה וראוי לו שיעביר מי חטאת בעצמו וזה שילך בנהר ויפסיקהו והם בידו לא שישוט והם בידו לפי שגזרו שלא ישוט באופן מן האופנים והוא אמרו אבל הוא עובר במים עד צוארו ואחר אמר עובר הוא הטהור לחטאת אם שט במים או עבר בספינה הנה הוא טהור וכן אם שט ובידו כלי ריקם טהור לחטאת או מים שאינן מקודשים שהן נשארו טהורין כמו שהיו לפי שלא גזרו אלא על האפר ועל המים המקודשין אמנם האנשים והכלים ומים שאינן מקודשין לא גזרו עליהן: 
+
+
+Mishnah 7
+
+<b>אפר מקלה.</b> אפר אלסועא"י ואין הלכה כר' אליעזר: 
+
+
+Mishnah 8
+
+כבר ביארנו בראשון מכלים שמי חטאת יטמאו אדם וכלים וביארנו על איזה אופן יטמאו במגע ובמשא ובאיזה אופן לא יטמאו זה אם היו טהורין בעצמן אמנם אם נפסלו מי חטאת כגון שנתערבו עם מים אחרים או תשתה בהמה מהן כפי מה שהתבאר בזה הפרק או אם נטמאו מי חטאת כגון שנגע בהן טמא או שנטמאו באופן מאופני טומאת משקין אשר קדם ביאורם הנה מזה ידבר בזאת ההלכה וכבר התבאר בשני מחגיגה (דף יח:) שאין כל איש טהור טהור לכל הדברים אבל יהיה לדבר טהור וטמא למה שהוא יותר מעולה במדרגה וקדושה מזה הדבר אשר הוא טהור לו ואמר שם שאלה מי החטאת שנפסלו מטמאין את הטהור לתרומ' כל עוד שנגע בהן בין שנגע בידיו או נפל מהן מעט על גופו שאין ראוי לו לאכול תרומה לפי שהוא טמא אע"פ שהוא טהור לחטאת ר"ל לקחת המילוי ולקדש ולהזות הנה הוא נשאר בטהרתו ולא יטמאנו בין שנגע בידו או בגופו לפי שהוא ממין מה שהוא טהור לו ואם נטמאו אלה מי חטאת ונגע בהן טהור לחטאת בידיו הנה יטמאו וסבת זה שכל מי שיגע במשקין טמאים נטמאו ידיו כמו שזכרנו בפתיחת זה הסדר ואם נפלו משקין טמאים על שאר הגוף לא יטמא האדם כמו שביארנו שם וכבר נשרש אצלנו שרש והוא אמרם בחגיגה (שם) ולחטאת אם נטמאו ידיו נטמא גופו כל זה אם נגע בידיו והוא טהור לחטאת נטמא כולו: 
+
+
+Mishnah 9
+
+זה מבואר ממה שקדם בביאור ההלכה אשר קודם זה לפי שאלה המים אינן טמאין אלא לגבי טהור בתרומה אשר אינן ממין אשר הוא טהור לו: 
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+כבר ידעת שאין כל אדם טהור או כל כלי טהור באמת הוא טהור לגבי חטאת אבל עד שיטהר לחטאת כמו שהתבאר בשני מחגיגה (דף יח:) ושם אמרו יוחנן בן גודגדא היה אוכל בטהרת הקדש כל ימיו והיתה מטפחתו מדרס לחטאת ר"ל לגבי חטאת כמו מדרס הזב בשוה ואף ע"פ שהיתה בתכלית הטהרה והבן זה העיקר וג"כ שהכלי שהוא טמא באמת או במדרס או במת אם הגיע אליו תנועה מפני האדם ולא תנועת היסט אבל תנועה יותר חלושה ממנו כמו שנבאר בזאת ההלכה הנה זה האדם נטמא וזאת היא טומאת מדף והיא טומאה קלה מדרבנן ובראש מסכ' נדה (דף ד:) אמרו בטומאת מדף דרבנן דכתיב קול עלה נדף ר"ל תנועה חלושה הנה זה חלק אחד מחלקי טומאת מדף ונשאר חלק אחר והוא כל מה שיגיע על הזב מלמעלה מן הכלים ואפילו היה בינו ובינם מכסים רבים מאד הנה זה הכלי העליון יטמא והוא יקרא מדף לפי שהוא כלי הגיע אליו תנועה חלושה מן הזב אך זה הכלי יטמא טומאה קלה ר"ל שלא יטמא אדם וכלים כמו המשכב אמנם יטמא אוכלים ומשקין לבד וזה המדף הוא ולד הטומאה לא אב הטומאה כפי העקרים אשר הקדמנו בפתיחת זה הסדר ועוד נבאר דין מדף בעקריו והוראותיו ומופתיו מן הפסוקים בפ' אחרון מזבחים וכבר קדם לך בכלים (פ"א) זכרון הכלים אשר יטמאו במדרס ואחר מניתי לך אלו העקרים שים שכלך להבין זאת ההלכה אמר שכל כלי אפשר בו שיטמא במדרס וזה כשיהיה ראוי למשכב או למושב כפי מה שהתבאר בכלים ואין הבדל בין היותו טמא או היותו טהור כל עוד שהגיע זה אשר הוא טהור לחטאת בזה הכלי תנועת מדף הנה נטמא לפי שכל מה שיאות למדרס לגבי חטאת מדרס הזב נחשבהו לא לענין נוגע או נושא אלא לענין טומאת מדף לפי שאנחנו נשימהו במדרגת המדרס האמתי: <b>ואדם כיוצא בו.</b> ר"ל כל האדם מן האדם ואף על פי שיהיה טהור הנה הוא כמו זה הכלי הראוי למדרס אשר אמרנו שהוא יטמא טהור לחטאת אפי' במדף ואמנם במגע לא דבר בו ואם היה זה הכלי ראוי לטמא טמא מת ואינו ראוי למדרס א"ר יהושע שהוא כמו הראוי למדרס וכל עוד שהגיע אליו ממנו תטעה נטמא זה המניע ואפי' היה הכלי המונע טהור ר' אליעזר אימר אפי' היה הכלי המונע טמא מת מניעו אינו נטמא לחטאת לפי שלא נעשה זה זולת הדבר אשר הוא ראוי למדרס וחכמים יאמרו אם ידענו שהוא טמא טומאת מת לא זולתו מן הטומאה אז יהיה מדף לחטאת ושמע המשל הנזכר דתוספתא אשר יתבאר לך ממנו טומאת מדף ומחלוקת רבי אליעזר ורבי יהושע וחכמים והוא שאם סגר פתח מן הפתחים ומפתח תלוי בזה הפתח ויניע המפתח בעת סגירת הדלת א"ר אליעזר שאפי' היה המפתח טמא טומאת מת הנה אשר סגר הבית טהור לחטאת ר"ל למלאות ולקדש ולהזאה כמו שהיה בתחלה ור' יהושע אומר שאפי' היה המפתח טהור הנה זה האיש טמא למלאות ובתוספתא אמרו מעשה בר' ישמעאל שהיה מהלך אחר ר' יהושע אמר לו טהור לחטאת שהסיט את המפתח הטהור של תרומה מהו טמא או טהור אמר לו טמא. וחכ"א שאם היה המפתח טמא מת אז יהיה סוגר הדלת טמא לחטאת ואם היה טהור סוגר הדלת טהור לחטאת ולמה שבא לשון המשנה ואמר בטמא מדף ובטהור אינו מדף והיה קם בלבול אם יהיה זה הכלי טמא באי זו טומאה היתה שהוא יטמא במדף הוצרכה התוספתא לביאור סברת חכמים ואמרה הטמא שנטמא טמא מת ולא טמא מדף ר"ל שזה הכלי כבר נטמא במת לא שיהיה הכלי עצמו נטמא טומאת מדף כמו שזכרנו ר"ל שהוא יהיה וולד הטומאה והלכה כחכמים: 
+
+
+Mishnah 2
+
+כבר ביארתי לך שהמדף שם הכלי שעל גבי הזב והוא ולד הטומאה ולא יטמא זולת אוכלים ומשקין אך לעליונות מדרגות החטאת כמו שיתבאר שמנו מדף שיטמא אדם וכלים הטהורין לחטאת וכאשר תשמע לגין של חטאת דע שהוא הכלי אשר בו מים מקודשים וכבר ביארנו בפתיחת זה הסדר שאוכלין טמאין ומשקין טמאין לא יטמאו האדם במגע אלא אם נגע בידיו ביחוד נטמאו ידיו לבד וכבר ספרנו בעיקר של חטאת אם נטמאו ידיו נטמא גופו ולכך אם נגע הטהור לחטאת באוכלין ומשקין הטמאים לחטאת בידו נטמא כולו ושכל המשקין והאוכלין אף על פי שהיו טהורין לקדש הנה הן טמאין לגבי חטאת ורבי יהושע אומר שאם הסיטן בידו כאילו הוא נגע בידו ואין הלכה כרבי יהושע: 
+
+
+Mishnah 3
+
+<b>קלל.</b> הוא הכד הנקראת קלת תרגום (בראשית כ״ד:כ׳) ותער כדה ונפצת קולתה והוא יקרא הכלי אשר בה אפר הפרה קלל של חטאת ודיבורו פה בכד של חרס שאינו מטמא מגבו או כלי אבן וכיוצא בו מן הכלים אשר לא יקבלו טומאה בשום פנים כפי מה שהתבאר בכלים (פ"ב) וזה אם נגע בשרץ טהור ואמנם אמרו שאם הניח זה הכלי על גבי השרץ מטמא האפר לעיקר אבאר לך וזה שהאל ית' אמר באפר הפרה (במדבר י״ט:ט׳) והניח מחוץ למחנה במקום טהור ואמרו חכמים שאם הגיע האפר בעצמו על גבי דבר טמא אין זה במקום טהור ורבי אליעזר אומר בהיות הכלי טהור מקום טהור הוא וכבר ביארנו בפתיחת זה הסדר שאוכלין טמאים ומשקין טמאין אמנם יטמאו הכלי מדרבנן ועוד יתבאר בסוף מסכת זבים שכתבי הקודש פוסלים את התרומה כמו שני לטומאה ונתבאר סבת זה שם לפי שהיא גזירה מדרבנן ואמרו חכמים שכלי זה אשר לא יטמא אלא מדרבנן אם הגיע הכלי באפר הפרה על גביהן אין זה מקום טהור ונטמא האפר ור' יוסי לא ישמור זה בטומאה דרבנן והל' כחכמים בכל: 
+
+
+Mishnah 4
+
+לא תחשוב שזה התנור נטמא בשרץ וכיוצא בהן מאבות הטומאה ואשר יגע בו נטמאו ידיו כמו שהתבאר בשלישי ממסכת ידים אבל הוא תנור טהור לפי שהכלי הטהור לקדש טמא הוא לחטאת כמו שיתבאר וכבר ידעת העיקר בחטאת שמי שנטמאו ידיו נטמא גופו: וכבר ביארנו שאסל קנה ינשא עליו משא ואם מתחו המקבל על תנור טמא ובקצותיו שני כדים בהן אפר הפרה הנה טמא האפר להיותה בזולת מקום טהור וכן האיש העומד על התנור טמא לחטאת עומד במקום טמא ומי חטאת בידו הנה נטמא האפר להיותה בידו והוא במקום טמא כי הנה הכלי במקום טמא ור"ע אומר בהיות הכלים אינם על עצם התנור אלא יוצאין ממנו אינם במקום טמא ואין הלכה כר"ע ואני מופלא בהיות נוגע לתנור יטמא לחטאת וברגלו טהור וכבר התבאר אצלינו שכל מי שיגע בכלי הטמא לחטאת לא נגע באי זה אבר שיהיה מגופו הנה נטמא לחטאת ואפי' נטמא זה הכלי במשקין כמו שביארנו בפרק שמיני והקרוב אצלי בסבת זה היות זה המין מן הכלים לא יהיה לעולם אב הטומאה עד שיטמא אדם ר"ל כלי חרש אשר דין התנור ודינו דבר אחד כמו שביארנו במקומות ממסכ' כלים והשאירוהו לגבי חטאת ג"כ על ענינו ר"ל שיטמא את הידים לבד: 
+
+Mishnah 5
+
+כבר ביארנו בפרק י"א ממסכת שבת (דף צז:) סברת ר"ע שהוא מחשב קלוטה כמי שהונחה וכפל סברתו הנה ואמר שאם העביר זה הלגין על התנור טמא הנה כאילו הונח שם וחכ"א כאשר לא הונח ע"ג מקום טמא הנה הוא טהור ואחר ביאר שאם עמד טהור לחטאת ע"ג תנור טמא ובידו כלי טהור לחטאת ריקם הנה זה הכלי טהור לחטאת נשאר על עניינו וכן אם היה בידו כלי ממים שאינן מקודשים הנה הן ג"כ נשארות בכשרותם שאנחנו לא נצריך מקום טהור אלא לאפר הפרה כמו שביאר הפסוק או למים מקודשים מסבת האפר אשר בה: 
+
+
+Mishnah 6
+
+זאת ההלכה גדולה העומק מאד רבות הקושי ולכן אראה שאזכור בה שרשים אשר נבנו עליה אלה הפרצות אע"פ שכבר הקדמתיך אלה ההקדמות מפוזרות במקומות מזאת המסכתא והן ז' שרשים הראשון שהכלים הטהורין לתרומה או לקודש טמאין הן לגבי חטאת כמו שהתבאר בשני מחגיגה (דף יח.) והשרש השני שכל אדם טהור לתרומה או לקדש טמא לחטאת והשרש השלישי שכל מה שאמרנוהו והצענוהו בפתיחת זה הסדר ממשפט ראשון וב' וג' וד' אמרנו שאב הטומאה לבד הוא אשר יטמא אדם וכלים ושולד הטומאה לא יטמא אדם וכלים ואין כלי מטמא כלי אמנם זה כלו לגבי טהרת הקדש וטהרת תרומה אמנם לגבי חטאת כל כלי טמא לחטאת מטמא את חבירו וחבירו את חבירו אפי' הן מאה ועוד יתבאר זה בפ' אחרון מזאת המסכתא והשרש הד' שהטהור לחטאת אם נגע בכלי טמא לחטאת נטמאו ידיו והשרש הה' שהטהור לחטאת שנטמאו ידיו נטמא גופו והשרש הו' שהדברים אשר יטמאו הידים הן במשוש ואם יהיה בין היד ובינה מסך כמו עלה נייר וכיוצא בהן הנה הן לא יטמאו הידים ואפי' הניעם ואחזם ושם כאגר הוא נייר. והשרש הז' שמי חטאת לא יטמאו האיש אשר הוא טהור לחטאת בלוקחו אותם כמו מה שיטמאו זולתו במגע ובמשא כפי מה שהתבאר בראשון מכלים ואם היה טמא לחטאת אשר לא יכוין לחטאת הנה מי חטאת יטמאוהו אז במגע ובמשא כמו שיתבאר מפירושינו בראשון מכלים ואחר מניתי אלה הז' שרשים שים שכלך להבין זאת ההלכה אמר שאם נגע לגין של מי חטאת בלגין של קדש או של תרומה הנה לגין של חטאת כבר נטמא לפי שלגין של קדש ושל תרומה טמא הוא לגבי חטאת אמנם לגין של קדש ושל תרומה הנה הוא נשאר בטהרתו אם החזיק הב' לגינין בשתי ידיו שהן רוצה לומר לגין של חטאת ושל קדש או של תרומה להיותו טמא לגבי חטאת כמו שהתבאר ואם ניטמא ידו ניטמא גופו וששב טמא לחטאת מפני החזיקו לגין של קדש בידו ניטמא לגין של חטאת אשר בידו האחרת ומפני היותו ג"כ טמא לחטאת יטמא מי חטאת אשר נשא בידו כמו שביארנו בשרש הז' מאלו השרשים וישוב טמא לתרומה גם כן ולזה יטמא לגין של קדש ושל תרומה אשר בידו מפני מי חטאת אשר בידו האחרת וכמו זה המשפט בעצמו יחייב כאילו היה לגין של חטאת כרוך בנייר אשר בידו ולגין של קדש אשר בידו האחרת בלי מסך לפי שהגלות זה הלגין אשר הוא טמא לגבי חטאת הוא אשר יטמא גופו עד שיהיה מטמא החטאת ונושא החטאת יחייבוהו לטמא התרומה אשר בידו אחרת או הקדש כמו שביארנו ולזה אמרנו אם היה לגין של תרומה בנייר ושל חטאת בידו שניהם טהורין לפי שהוא לא יטמא בלגין של תרומה לפי שהנייר מבדיל ביניהן וישאר טהור לחטאת כמו שהיה ויהיה לגין של חטאת שבידו השנייה טהור ולא יטמאנו ג"כ נשיאות מי חטאת לפי שהוא ראוי להזות ולזה ישאר לגין של תרומה טהור וכן אם היו שניהם בשני ניירות כי העיקר היות של קדש ושל תרומה בנייר כמו שביארנו וחלק ר' יהושע על זה ההבדל ואמר ואפי' היה של תרומה בנייר ושל חטאת בידו טמא בהעלותו שני לגינים בשתי ידיו לפי שזה הלגין שהוא טמא לגבי חטאת כמו שיטמא הטהור לחטאת אם נגע בו כן יטמאנו אם נשאו כפי מה שהתבאר מסברתו במסיט אוכלין ומשקין בידו בזה הפ' אשר אמר שהוא טמא לחטאת ואע"פ שלא נגע ולשון התוספתא זה הכלל כל שמטמא מי חטאת במגע מטמא במשא וזה הדבור אמנם אמרו שם בתת סבה למאמר ר' יהושע של חטאת טמא והבן זה ואחר אמר אם היו נתונים על הארץ ונגע בהן רוצה לומר אם היו לגין של קדש או של תרומה מונח על הארץ ולגין של חטאת ונגע טהור לקדש או לתרומה הנה של חטאת טמא לפי שזה הטהור טמא הוא לגבי חטאת ושל תרומה או של קדש טהור לפי שהוא אע"פ שהיה טמא לחטאת וטימא את הלגין לא טימא מי חטאת אשר בתוך הלגין (עד שישוב טמא לתרומה) לפי שהוא לא נשא מי חטאת (ולא נגע בה אמנם) [אלא] נגע בלגין לבד והבן זה כי זה עיון דק שאם הסיט זה הטהור לקדש לגין של קדש ושל חטאת הנה שניהן טהורים אצל החכמים אחר שלא נגע ור' יהושע יטמא של חטאת כמו אם נגע שהמסיט אצלו בזה האופן כמו נוגע כמו שכבר נתבאר מסברתו בזה הפרק ואין הלכה כר' יהושע בשני המאמרים: 
+
+Chapter 11
+
+
+
+Mishnah 1
+
+אם מצאה מכוסה בידוע שאדם הוא אשר כיסה אותה והיה ראוי להיות טהור לחטאת והנה לא יהיה לפי שרוב האנשים אינן טהורין לחטאת ולזה תפסל ואם מצאה מגולה הנה לא נאמר שאדם גילה אותה באמת אבל גילה אותה בעל חיים אשר לא יפסול מי חטאת בנגעו בה אלא בשתית קצת מימיו כפי מה שהתבאר בפ' התשיעי ושם התבאר שר"ג אומר שנחש אם שתה מי חטאת פסלן. וכבר ידעת העיקר והוא שמי חטאת ואפר חטאת לא יהיו אלא במקום טהור ומים שאינן מקודשין לא נשמור בהם זה ולשון ספרי קלל של חטאת שמוקף צמיד פתיל ונתון באהל המת טמא שנאמר (במדבר י״ט:ט׳) במקום טהור ואין זה מקום טהור:
+
+Mishnah 2
+
+עוד יתבאר לך במסכת אשר אחר זאת (טהרות פ"ד מ"ה) שיש שם ספק טומאה תשרף עליו תרומה ויש שם ספק טומאה לא תשרף ולא תאכל וזהו ענין תולין ויש שם ספק טומאה לא תטמא התרומה בשום פנים אבל תשאר טהורה כמו שהיתה ומותר לאכילה ולכן אמר שכל ספק טומאה שנתחדש בחטאת אילו נתחדש כמותה בתרומה היתה טהורה והותר לאכילה הנה הוא טהור גם כן לגבי חטאת וכל ספק טומאה שיתחדש בחטאת אילו נתחדש כמותה בתרומה היתה תלויה הנה זה החטאת תשפך ואם נעשו חולין על טהרת החטאת כמו שיתבאר במסכתא טהרות (שם) שיעשו חולין על טהרת הקדש ועל טהרת תרומה ונתחדש להן כמו זה הספק טומאה הנה הן ישארו תלויות ולא נאמר הואיל ונעשו על טהרת חטאת וכמו זה הספק בחטאת תשפך כן ג"כ אלו הטהרות ישרפו ולא ידמה שפיכת החטאת לשרפת הטהרות שלא נעשה לאכילה ואלו נעשו לאכילה: <b>והרפפות.</b> הן שבכות מעץ כמו שביארנו בשלשה עשר מאהלות: <b>ורעדות.</b> עצים מחוברים חבור חלוש ולזה נקרא רעדות להתרעדם אם ינעו ואמר שהן אינן כלים שיקבלו טומאה ולזה לא יטמאו לא קדש ולא תרומה ולא חטאת לפי שהן אינן ראויין לטומאה. ורבי אליעזר אומר שהרעדות הנה לפעמים ישב אדם עליהן והן ראויות למשכב ולזה יהיו טמאות לחטאת וזה אצלי דומה בלתי אפשר שיאמר ברפפות וברעדות כי לא תמצא בתוספתא ובברייתא מה שיתאמת בו כוונת זה המאמר: 
+
+Mishnah 3
+
+כבר בארנו פעמים רבות שאוכלין טמאים לא יטמאו משקין או אוכלין אחרים אלא אם יהיו כביצה (לגבורות) [תרנגולת] וכבר בארנו שכל האוכלין טמאין הן לגבי חטאת ואפי' לקדש ולאלה השרשים אם נפל דבלה של תרומה כביצה לתוך מי חטאת נטמאו המים ואפי' היתה תרומה טהורה ומי שיאכלה אחר זה חייב מיתה לפי שהוא יטמא בעת אכילה כאשר נגעה במי נדה כפי מה שהתבאר בראשון מכלים ומי שאכל כזית מתרומה והוא טמא חייב כמו שבארנו בתשיעי מסנהדרין (דף פג.) ועוד בארנו שהטהור לחטאת לא יטמא במי חטאת בעת לוקחו אותם ועוד יתבאר בסוף זבים מי שהביא ראשו ורובו במים שאובין הנה הוא טמא מדרבנן ופוסל את התרומה וידוע הוא שמי חטאת מים שאובין הן ואם הכניס ראשו ורובו לתוך מי חטאת טמא לחטאת מצד מים שאובין ומעת שנטמא לחטאת יטמאוהו מי חטאת אשר נגע בהן וישוב ראשון לטומאה ואין הלכה כר' יוסי: 
+
+Mishnah 4
+
+כשתעיין העקרים אשר הקדמנו בפתיחת זה הסדר תמצא שכל טעון טבילה מן התורה אמנם הוא אב הטומאה או ראשון לטומאה ושם בארנו שראשון עושה שני בחולין וכ"ש במעשר ובתרומה ובקדש ועוד יתבאר זה בטהרות (פ"ב). לאחר ביאתו במים אשר הוא טבול יום יאמר ר' מאיר שהוא יפסול את התרומה ויטמא את הקדש וחכמים אומרים שטבול יום כמו שיפסול את התרומה כן יפסול את הקדש ולא יטמא בשום פנים וכבר זכרנו זה בפתיחה בהתבארנו טומאת משקין וכן אומרים חכמים שטבול יום אם היה טעון ביאת מים מן התורה חייב על ביאת המקדש עד שיערב שמשו אף ע"פ שטבל וכבר קדם לך בראשון מכלי' שטבול יום אסור להכנס לעזרת נשים אך אינו חייב אלא על עזרת ישראל כמו שבארנו שם והלכה כחכמים: 
+
+
+Mishnah 5
+
+<b>כל הטעון ביאת מים מדברי סופרים.</b> כמו אוכל אוכלין טמאים ושותה משקין טמאים ועוד יתבאר לך שהוא מטמא את הקדש ופוסל את התרומה וכבר בארנו בפתיחת זה הסדר שהוא אינו טעון הערב שמש ולזה לאחר ביאתו מותר בכלן ורוצה לומר לאחר ביאתו במים ואינו חייב על ביאת מקדש לפי שהוא טומאה קלה מדרבנן והפסוק לא אסר ביאת מקדש אלא על מי שנטמא באב הטומאה מדאורייתא כמו שאמר בטומאת אדם או בבהמה טמאה או בכל שרץ טמא: 
+
+
+Mishnah 6
+
+<b>האזוב.</b> מכלל האוכלים ולזה לא יטמא אלא אחר הכשר ואם נגע בו אפילו מי שאכל אוכלים טמאים הנה הוא יטמאהו ולא יזה בו מי חטאת וכן יטמא זה הטעון ביאת מים ואפי' מדברי סופרים למים שאינן מקודשין המוכנין לקדש ולכלי ריקם הטהור לחטאת ר"ל כלי שטהור לגבי חטאת לשום בו אפר פרה או מים מקודשין וכיוצא בזה והלכה כחכמים: 
+
+
+Mishnah 7
+
+<b>שם לווי.</b> שם מחובר: אזוב זה ירצה לומר שאם יראהו הרואה יאמר אזוב הוא זה מבלי שיודיעהו בדבר ואמנם יחוייב האזוב בתרומה אם נזרע בגנות כפי העקרים אשר בארנו בזרעים ואמרו אזוב תרומה טמאה פסול ותאמר איך אפשר בו ההזאה והוא יטמא מי חטאת ואפי' היתה תרומה טהורה כפי מה שקדם לפי שכבר התבאר שהתרומה לא תטמא מי חטאת אלא אם תהיה כביצה ואפילו אם היתה טמאה: <b>ותמרה.</b> פה יקראו הכיס אשר בו יהיה הזרע בקצות הענפים: <b>ויונקות.</b> הוא אשר בארץ: <b>גבעולין.</b> הוא הפרח קודם שיפתח כל עוד שהוא מקובץ בכיס אחד. ואחר אמרו ואין חייבין על היונקות על ביאת המקדש כוונת זה שאם היה טמא והוזה עליו ביונקות ובא אל המקדש הנה הוא פטור אע"פ שלא ב) (יעבור) [יטהר] בזאת ההזאה כי אחר שהוזה עליו בזאת לא נאמר בו את מקדש ה' טמא ואין הלכה כר"א: 
+
+Mishnah 8
+
+אלו המשקין לא תחשבם משקין טמאים אבל אפי' משקין טהורים מעת שהוכשר פסול להזות בו להיותו מוכן לטומאה ואין הלכה כרבי מאיר: 
+
+
+Mishnah 9
+
+שלשה קלחים שלשה שרשים ובכל שרש גבעול אחד ויבא בשלשה הענפים שלשה גבעולין ור' יהודה אומר שיצטרך שיהיה בכל קלח שלשה גבעולין: מפסגו או מפסקו הכל אחד רוצה לומר שאם היה שרש אחד ובו שלשה ענפים יפשחם עד שישובו שלשה קלחים ואחר יקשרם וישיבם אגודה אחת לפי שבא הפסוק (במדבר יט) ולקח אזוב ואמר בפסח מצרים (שמות יב) ולקחתם אגודת אזוב הנה הצריך שתהיה אגודה ולא תהיה פחותה משלשה ענפים ובספרי נאמר כאן לקיחה ונאמר להלן לקיחה מה לקיחה האמורה להלן שלשה אף לקיחה האמורה כאן שלשה: <b>גרדומיו.</b> שארית הגבעולין אם נשארו העלין ועבר עליו הזמן ואפילו לא נשאר מהן אלא שיעור מועט מכל גבעול והלכה כרבי יוסי: 
+
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>מספקו.</b> יקשרהו בחוט בקצה הכוש עד שישיג מי החטאת אשר בכלי ואחר יוציאהו ואין הלכה כר' יהודה ורבי שמעון: 
+
+
+Mishnah 2
+
+מיצה הזיל ויצק מל' (ויקרא א) ונמצה דמו: <b>טובל ומעלה כדרכו.</b> ולא נאמר אך אלה המים אשר עלו באזוב אבל אמנם הוא מן המי' אשר בפי הכלי לצרו' פיה והתחברות האזוב בה לא תצטרך טבילה ורבי יהודה אומר שהזאה זו ראשונה לבד הוא אשר יזה מזה הכלי הצר: <b>ובלבד שלא יספג.</b> לא ינגב הכלי בזה האזוב כמו שינגב טיט הנרוק בבגד לאמרו השי"ת וטבל במים עד שיהיה שם טבילה והוא אמרם עד שיהיה במים כדי טבילה ואין הלכה כרבי יהודה: <b>הזאתו פסולה.</b> לפי שההזאה לא תצטרך כוונת המזה ואמרו אפילו הן מאה ירצה בו שהוא מזה על כל הזאה אחת תכלול הכל ולא נצטרך הזאה נפרדת על כל איש ואיש: 
+
+Mishnah 3
+
+אמר ה' ית' (במדבר י״ט:י״ט) והזה הטהור על הטמא יצטרך שהמזה יתכוין להזות על הטמא ולזה אם טבל האזוב והוא מכוין שיזה על דבר שהוא מקבל טומאה או על האדם שהוא ג"כ טמא וראוי להזאה הנה היא טבילה כשרה ואם הזה מזאת הטבילה על דבר שאינו מקבל טומאה ונשאר באזוב שארית אפשר שיזה ממנה הזאה שנית הנה לא יצטרך שיטבול האזוב פעם שנית אבל יזה ממנו על דבר שצריך הזאה וזהו אמרם אם יש באזוב לא ישנה לפי שהוא הטביל את האזוב להזות על דבר המקבל טומאה ולא יצטרך לטבול פעם שנית אמנם אם הטביל את האזוב להזות על דבר שאינו מקבל טומאה ואחר הזה על דבר שהוא מקבל טומאה הנה היא הזאה פסולה לפי שהוא בעת שטבל את האזוב לא היתה טבילה כשרה ולכן אפילו נשאר באזוב שארית מן המים לא יזה ממנו הזאה שנית עד שיטבול את האזוב פעם שניה לכונה שיזה על הטמא והוא אמרו אם יש באזוב ישנה הפירוש הנכון שאע"פ שיש מים באזוב להזות הזיה שניה ישנה ויטביל ובתוספתא אמרו בתתו סבה לזה ההבדל הואיל ותחילת טבילתו פסולה כך הזאתו פסולה: ואמרו מים המנטפין הוא שאם הטביל את האזוב להזות על דבר שאינו מקבל טומאה ונטפו המים מן האזוב טפות הנה אלה הטפות כשרות להזאה ר"ל שיטבול בהן האזוב ויזה מהן ולכן יטמאו כמו שיטמאו מי חטאת כמו שהתבאר בראשון מכלים ולא נדריג אלה הטפות במדרגה מה שיוטף מדבר טמא בעת ההזאה עליו אשר לא יטמא כמו שהתבאר לפי שאלו לא עשו מצותן לפי שהטבילה טבילה פסולה לפי שהוא טבל לשם דבר שאינו מקבל טומאה וכן יתבאר מן התוספתא ביאור זאת ההלכה ותבינהו: 
+
+
+Mishnah 4
+
+כבר קדם לך שמזין על האדם לדעתו ושלא לדעתו ואם היה אחד מזה מחלון של רבים לטהר האיש והזה על איש טמא וחשב שהוא כבר נטהר ובא אל המקדש ואחר נמצאו אלה מי חטאת פסולין אשר לא הגיע אליו טהרה שלימה הנה הוא עם זה לא יחוייב קרבן להיותה בחלון של רבים דומה לספק טומאה ברשות הרבים אשר ספקו טהור כמו שיתבאר במסכת אשר אחר זאת ולא נאמר אליו לאיזה דבר לא חקרת על אלה המים ואז תבוא אל המקדש כי מן הידוע שלא יקרה לטהר הרבים אלא במים כשרים אמנם אם היה חלון של יחיד הנה יחייבהו שיחקור ואז יבא אל המקדש ולזה חייב קרבן לפי שדומה ג"כ לספק טומאה ברה"י אשר ספיקו טמא. וכ"ג פטור מקרבן בשני העניינים יחד לפי שהוא לא יחוייב קרבן על טומאת מקדש וקדשיו כפי מה שביארנו בשני מהוריות (דף ט.): <b>מחליקים.</b> מעמידים ודורסים ידרסו כי הוא יאמר שחלון של רבים אשר נשרה הקרקע נגדו כאשר יפול עליה מי חטאת תמיד הנה האנשים היו מעמידים באלו המים ויגוללו שמלותם והיו ג"כ דורסין [אותן] ברגליהם ולא היו נמנעים מלבא אל המקדש ומהתעסק בקדשים מפני שמי חטאת שכבר הוזה בהן לא יטמאו כמו שיטמאו מי חטאת כפי מה שביארנו בראשון מכלים והוא אמרו מפני שאמרו מי חטאת שעשו מצותן אינן מטמאין: 
+
+
+Mishnah 5
+
+זאת ההלכה יזכור בה ענין אחד מן הכוונה הקודמת והוא שמי חטאת שעשו מצותן אינן מטמאין ולכן אם לקח איש טהור קרדום שנטמא והחזיקו בכנפו והזה עליו המזה מי חטאת אע"פ שעל זה הקורדום ממי חטאת כדי הזייה הנה הנושא הקורדום בידו טהור כמו שהיה ולא נאמר שהוא נשא מי חטאת לפי שכבר עשו מצותן וכבר ביארנו בפתיחת זה הסדר שכל מה שיטמא במת טומאת ז' הוא אב הטומאה וידוע הוא שלא יצטרך הזאה אלא מי שנטמא טומאת שבעה וכן ביארט שאב הטומאה הוא אשר יטמא אדם וולד הטומאה לא יטמאנו ולאלה העקרים אמר שהטהור יחזיק הקורדום הטמא בבגדו יהיה בגדו ולד הטומאה ולא יטמאנו ומבואר הוא שיצטרך שיהיה בקרדום ג"כ לא הגיע אליו טומאה מן המת כי אז ישוב בזה הכנף אב כמו שביארנו שם ואחר ישוב לבאר כמה שיעור ההזאה אשר תטמא במשא ואמר כדי שיטביל ראשי גבעולין וכוונת מאמר רבי יהודה על אזוב של נחשת שלא ידובק בו דבר ולא ישאף מאלה המים אשר עליו דבר ואין הלכה כרבי יהודה: 
+
+
+Mishnah 6
+
+כבר ידעת שאוכלין טמאים לא יטמאו זולתן אלא כביצה ואחר אמר שזה האזוב הטמא אם היה בו כביצה הנה הוא יטמא אזוב שני ושני לשלישי וכן עד עולם לענין מי חטאת ביחוד לפי שלא אמר בהן לא ד' ולא עשירי אלא הכל טמא: דע שאמרו פה המזה באזוב טמא אמנם ירצה בו אזוב הטמא לחטאת אשר כבר אמרנו שהוא אפי' היה רחוק אלף מדרגות מן הטומאה הנה הוא טמא ולכן המים פסולים אמנם אילו היה האזוב הטמא לקדש או לתרומה היו המים טמאים כמו שביארנו בפ' אשר קודם זה: 
+
+
+Mishnah 7
+
+כבר ביארנו שלענין חטאת אדם מטמא אדם וכלי מטמא כלי אל לא תכלית ולא יאמר לא שני ולא שלישי ולשון התוספתא אין אומרים בחטאת זה ראשון וזה שני אלא אפילו הן מאה כולן תחלה שאין מונין למי חטאת. עיסה שנעשית על גבי חטאת ונגע שרץ באחד מהן אפי' מאה כולן תחלה שאין מונין למי חטאת: 
+
+
+Mishnah 8
+
+תבנית הפעמון מפורסם והקיפו יקרא זוג והלשון אשר בפנים אשר ישמיע הקול בעת תנועתו יקרא ענבול והן מחוברים יחד וכאשר יזה מי חטאת על האחד מהן נטהר הכל והכוש אשר יטוו בה הוא מחובר מג' חלקים החלק הראשון העץ אשר עליו הדבר הטווי או המפותל והחלק הב' קצה הברזל או הנחשת אשר יהיה בקצה זה העץ והוא אשר יקרא צינורא והחלק השלישי המכביד והוא אשר יקרא פיקה והוא אשר יקרא במערב נולה ואמר שהכוש אשר יטוו בה החבלים הנעשים מן הגומא והוא כוש של רובן אם נטמא לא יזה מי חטאת לא על עצם העץ אשר יחובר עליו החבל ולא על המכביד אלא על קצה הברזל לבד לפי שהיא הכלי האמיתי ואם הזה על אחד מהן הנה הוזה וטהר הכוש בכללו אמנם כוש של פשתן הנה חלקיו כולן חבור לפי שהוא מתוקן ההתחברות וכלי עור שהזה על אחד מהן נטהרו כולן: והמלבן מרובע מעץ יתרכב למעלה מן המטה וכבר ביארנו זה בכלים פעמים רבות אמר אינו חבור לא לטומאה ולא לטהרה שאם נגע בו טומאה לא נטמא המטה ואם נגע טומאה במטה לא נטמא הוא וכן אם הוזה על המלבן לא טהרה המטה בזאת ההזאה ולא יטהר המלבן בהזאה אשר על המטה: וידות הכלים הקדוחות דפנות הכלי' הנקובות והוא שיהיה הנקב בנצב ויורכב קצת זה הכלי בזה הנקב כמו הסכינים ונקרא אל תדיר הנה הכלי אשר הן כן הם ומושבם כגשם אחד לטומאה וכן להזאה הזה על אחד מהן טהור כל הכלי: <b>וחדוקות.</b> בעלות הלשון והוא שיהיה קצה הנצב נכנס בכלי כמו הרכבת עץ הרומח בברזלו ואין הלכה כר' יוחנן בן נורי: 
+
+Mishnah 9
+
+סלים וקנתל כלים מחובר מקנים יתרכב בה אלה הסלים עד שינטל הכל בפעם אחת: ומטה של טרבל כלי מעץ דומה לעץ שדשים בה התבואה והוא כלי בעל חליות יתרכב קצת חלקים בקצת: <b>וכליבה.</b> נעשת מופרקת הרגלים ורגל מרגליה יקרא קרן של כליבה: <b>וכן קרנים של יוצאי דרכים.</b> כלים בעלי חליות יצאו בהן הולכי דרכים ישתו בהן המים: ושלשלת המפתחות שלשלת יתחברו בה המפתחות: <b>ושלל הכובסין.</b> תפירת הכובסין וזה שהכובסין יתפרו הבגדים כי יקל התלבנותם בעלותן יחד ואין התפירה מתוקנת אבל אלו החבורין התלושין כולן הן חבור לטומאה ואם נטמא אחד מן החבורים נטמא הכל ואין חבור להזאה אבל יצטרך שיזה על כל פרק: 
+
+
+Mishnah 10
+
+אמר הש"י (במדבר יט) וטבל במים איש טהור ואמר טהור לרבות את הקטן שיש בו דעת ואחר אמר והאשה מסעדתו ומזה ר"ל שאם היתה אשה שפסולה להזות ראוי היא שתעזור המזה ותחזיק אלה המים אשר יזה ממנו ר"ל מי נדה אך לא תחזיק יד המזה כלל: 
+
+
+Mishnah 11
+
+אמר השי"ת (במדבר י״ט:י״ט) והזה הטהור על הטמא ביום השלישי וביום השביעי ולא תהיה ההזאה אלא ביום וכן טבילת האזוב במים אמנם טבילת האיש הטמא עצמו יחויב בלילה ויזה עליו מבקר היום זהו אם נזדמן שנתאחרה ההזאה לאחר יום השביעי אשר יזה באיזה יום שיהיה ולשון ספרי אין לי אלא ליום שביעי שמיני תשיעי עשירי מנין ת"ל וחטאו מ"מ אמנם אם לא נתאחרה הזאה והלך הענין כמצותו הנה מן הראוי שתקדם ההזאה ביום השביעי ואחר ההזאה יטבול במי מקוה ביום ההוא ויעריב שמשו וזה לשון התורה. אמר (שם) וחטאו ביום השביעי וכבס בגדיו ורחץ במים וטהר בערב ולשון ספרי שהייתי אומר אם קדמה טבילה להזאה יצא ת"ל וחטאו ואח"כ וכבס בגדיו: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Parah/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Parah/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..0aecea008aef13f72ce1e79e4294c5dcc9d3c976
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Parah/Hebrew/merged.txt	
@@ -0,0 +1,518 @@
+Rambam on Mishnah Parah
+רמב"ם משנה פרה
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Parah
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה פרה
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כאשר אמר השם יתברך בעגלה ערופה (דברים כ״א:ו׳) עגלה אמר רבי אליעזר שהיא בת שנתה כפי העיקר המחובר עליו בעת שאמר השם יתברך (ויקרא ט׳:ג׳) ועגל וכבש בני שנה וחכמים אומרים אם אמר עגלת בקר יחסה אל הבקר ותהיה בת שנתים: שלישית לאחרות במנין. שתהיה שלישית במספר רצה לומר שנולדה בפעם שלישית כמו שיקראו בהש"ס עגלה שלישיה עניניה שנולדה בלידה שלישית וכבר קדמוה שני ולדות ואז תהיה בשרה ערב שוה השומן וכן יהיה המאמר בכרם רבעי שהיא הנטיעה הרביעית מן הנטיעות אשר נטעו בזה הקרקע: וכבר התבאר בפ' י"ג מנגעים שמי שהתאחר בבית המנוגע בכדי אכילת פרס טמאו בגדים שעליו והפרס הוא חצי חלה ואמר שזאת החלה תהיה כמוה שלשה חלות בכל קב ויהיה שיעור הפרס ששית קב ואמרו שהפרס הוא חצי חלה מן החלות אשר מהן י"ח חלות בסאה וכבר ידעת שהסאה ששה קבין ואין ספק ששליש הקב הוא חלק מי"ח מן הסאה ובמקום המחלקת אמר כך שמעתי ואין לי לפרש ואחר מצא בן עזאי בין שני המאמרים דבר וזה שהסאה תחוייב בחלה ומי שילוש קב אחת לא יחוייב בחלה האחת כמו שנתבאר במסכת חלה (פ"א) ואם תלוש סאה ותוציא ממנה החלה מי"ח מן הנשאר פחות משליש קב כשיעור חלק מי"ח מן החלה וזאת היא כונת אמרו מיעטתו חלתו וכבר התבאר בעירובין (דף פב:) שהככר אשר חציו יקרא פרס והוא שיעור בית המנוגע יש ממנו ארבע ככרות בקב ושם בארנו ששיעור הקב כ"ד ביצים ויהיה שיעור הפרס ג' ביצים וזהו שמינית הקב לא ששית קב כמו שאמר רבי יהושע והלכה כחכמים: 
+
+
+Mishnah 2
+
+הלכה כחכמים והיות הזקנים מן הבהמות מתועבים בכל הקרבנות הנה הוא מאמר אמיתי וכאילו עניינו קרוב ממום ר"ל הזוקן ותש כח וכבר קדם לך זה בסוף פרק ששי מבכורות (דף מא.): 
+
+
+Mishnah 3
+
+<b>וכולן מיום ליום.</b> רצה לומר י"ב חדש והיא הסברא המשתמשת בה ולשון התוספתא (פ"א) וחכמים אומרים מאחד בניסן לאחד בניסן מט' באב לט' באב נתעברה שנה נתעברה לו וזאת היא הכונה מיום ליום. ואלה השמות אשר יקראו כל אחד מהן כולם ענין אחד והוא שיצא מגדר מה ולא הגיע לגדר שאחריו אבל נשאר בין שני הגדרים. ומאלה השמות יש מהן לשון יוונית ויש מהן ארמי פלגס מלה מורכבת פלג גס רצה לומר העדר הגדר: ונוקד רועה צאן וגזרתו אשר היה בנוקדים: פרכדיגמא מלה יונית כונתה דומה לשולטן חדש שחידש מטבע ופסל המטבע הראשון כן זה עד שיהיה כבש היה כשר מעתה יצא מכלל כבש ולכלל איל לא בא ונסכי איל הן שליש ההין כמו שבארנו פעמים רבות: 
+
+
+Mishnah 4
+
+אמרו חטאת הצבור ועולותיהם לא ירצה בזה כל חטאת צבור וכל עולות צבור כי יש מהן שהן פרים ואילים כמו שהתבאר בפסוק וכבר זכרנו זה בפתיחת סדר קדשים ואמנם ירמוז אל כבשי עולה ושעירי חטאת של צבור וכאשר תעיין כל הקרבנות אשר הם מסודרים בפתיחת קדשים תמצא כל חטאת יחיד הדיוט מן הבהמה כשבה או שעירה וכן אשם נזיר ואשם מצורע הם כבשים. ואמר אם הקריבם ביום השמיני יצא זה לשון התורה (ויקרא כ״ב:כ״ז) ומיום השמיני והלאה ירצה ואמר בבכור (שמות כ״ב:כ״ט) ביום השמיני תתנו לי ואמרו אמו אמו לגזירה שוה מה אמו האמור בבכור כשר לשמיני עצמו אף אמו האמור כאן כשר לשמיני עצמו וזה שהתיר הקרבתו בדיעבד אבל לכתחלה לא תקרב אלא מיום שלשים לאמרו והלאה ירצה אמנם הבכור התבאר בו ביום השמיני תתנו לי והמעשר והפסח נשתוו עמו במתן דמים כמו שביארנו בחמישי מזבחים: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+רבי אליעזר אומר שמא רבעה עובד כוכבי' ותהיה פסולה וחכמים לא יחושו לרביעה לפי שהוא לא יפסיד בהמתו בזה הענין והמכוון שפרת חטאת שנרבעה פסולה למאמר השם יתברך (ויקרא כ״ב:כ״ה) כי משחתם בהם מום בם כל שמום פוסל בו דבר ערוה פוסל בו כי משחתם כוונתו דבר ערוה כמו אמרו בראשית ו) כי השחית כל בשר את דרכו כפי מה שביארנו בתמורה (פ"ו) ויאמר ג"כ רבי אליעזר שפרה אדומה ולא נתאמת לנו שלא נרבעה לא תלקח מן העובד כוכבים למאמר השם יתברך (במדבר י״ט:ב׳) דבר אל בני ישראל ויקחו אליך פרה אדומה וגו' בני ישראל יקחו ולא העובדי כוכבים יקחו וחכ"א שאם קנה אותה ישראל שהיא כשירה שהרי ישראל הן אותן שלקחוה וכן שאר קרבנות ר' אליעזר יאמר שלא לוקחין מן העובד כוכבים משום רביעה וחכמים אומרים שהעובד כוכבים לא יעשה זה בבהמתו מפני שיפסידה. וכוונת מן החדש ומן הישן ר"ל המנחות שהן תבאנה מן החדש ומן הישן זולת עומר ושתי הלחם כפי מה שביארנו ואמרנו בפרק ח' ממנחות' עז.) ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 2
+
+<b>יגוד.</b> יחתוך מאמרו (דניאל ד׳:י״א) גודו אילנא ותרגום פרסה טלפא: ננסת הקצרה שמאמר האל תמימה שלמה בכל הדברים והודיענו שענין תמימה שלמת האודם והלכה כר' יהודה: 
+
+
+Mishnah 3
+
+חכמים יסברו שפרה קדשי מזבח היא ולזה יפסול בה כל מום יפסול בקדשים וכבר ביארנו המומים כולן בששי מבכורות והן כולן יפסלו בפרה אדומה באמרו (במדבר י״ט:ב׳) אשר אין בה מום ונוספת הפרה על הקדשים שהיא תפסל בעבודה כל עוד שישומש בה באופן מאופני השמוש לפי שבא בה (שם) אשר לא עלה עליה עול ואמר בעגלה ערופה (דברים כ״א:ג׳) אשר לא עובד בה אשר לא משכה בעול מה עול האמור כאן עשה שאר עבוד' כעול (ופסולה) אף עול האמור בפרה עשה שאר עבודה כעול (ופסולה). עבר בה את הנהר שנעזר בה בעת עברו. קיפל עליה את המוסירה שיכרוך החבל אשר יקשור בה וישימה על שדרתה. בשביל שלא תחליק שלא תמעד ואין הלכה כר' אליעזר: 
+
+
+Mishnah 4
+
+כבר הודעתיך שאנחנו ידענו משפטי פרה אדומה מעגלה ערופה לענין העבודה ואמר יתברך בעגלה ערופה (דברים כ״א:ג׳) אשר לא עובד בה והוא כתוב עבד חסר וי"ו וכונת עבד שיעשה בה מלאכה בכונה אמנם אם נעשת מעצמה לא תיפסל וכוונת עובד שאם נעשת בה מלאכ' בלי כוונה שהיא פסולה וכאשר כתב עבד ונקרא עובד נתחבר בין שתי הכונות ואמרו עובד דומיא דעבד מה עבד לרצונו אף עובד לרצונו ואם נעשתה בה מלאכה או עלה עליה דבר מהדברים ויהיה זה מרצונו הנה כבר נפסלה ואם עלה עליה זכר הנה זה מרצונו ולכן פסולה ואין הלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+אמר יתברך (במדבר י״ט:ב׳) פרה אדומה תמימה ואמרו אם תמימה ממומין הרי כבר נאמר (שם) אשר אין בה מום אלא תמימה באדמימות ירצה לומר שלימת האדמימות. בתוך גומא אחת בתוך חפירה אחת ירצה שיהיה צמיחתו אחת רבי יהודה אומר אפי' בתוך כוס אחד וכוס הוא עגול מן הגשם יש בה כלל מן השיעור בשטח אחד:<b> והם מוכיחות זו את זו.</b> תורה אחת על חבירתה והוא שיהיה האחת קרובה מן האחרת ונכחית אליה בשטח אחד. והנה יתבאר בפ' ששי מנדה (דף נב:) ששיעור שתי שערות האמורות בכל מקום כדי שיהו נטלות בזוג ואם יהי' בעיקרה המאדים יכול להנטל בזוג אם יחתך ראשן המשחיר הנה היא כשירה לדברי חכמים והלכה כחכמים וכתנא קמא אשר יאמר ששתי שערות לבד פוסלין בין שחורות בין לבנות: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+מאמרו כהן השורף את הפרה תדע שכל כהן כשר לשריפתה אמר יתברך (במדבר י״ט:ג׳) ונתתם אותה אל אלעזר הכהן והוא היה סגן הכהנים בעת ההיא ואמרו בסיפרא זאת נעשית באלעזר ושאר כל הפרות בין בכהן גדול בין בכהן הדיוט. לשון התורה בהפרשת אהרן ובניו ז' ימים במקדש והן ז' ימי המלואים אמר (ויקרא ח׳:ל״ג) ומפתח אהל מועד לא תצאו שבעת ימים ואמר אחר זה כאשר עשה ביום הזה צוה ה' לעשות לכפר עליכם ואמרו (יומא דף ב.) צוה ה' לעשות זה מעשה פרה לכפר עליכם זה מעשה יום הכפורים ובאה אלינו הקבלה (שם) שכהן השורף את הפרה וכהן גדול העובד ביום הכפורים יפרשו שבעה ימים קודם זה ויעצרו מאשה שמא תמצא נדה והעיקר אצלנו שמי שבועל נדה יטמא ז' ימים כמו שביארנו בפרק ראשון מכלים ועוד תראה אמרם בסוף זבים בועל נדה כטמא מת. ושם המקדש כולו בירה אמר הפסוק לבנות הבירה אשר הכינותי כונה שתהיה זאת הלשכה צפונה מזרחה להיות פרה אדומה נקראת חטאת וכל חטאת טעונה צפון ר"ל שחיטתה וקבול דמה בצפון כמו שהתבאר בפרק חמישי מזבחים (נב:) והעידו שזה אשר צוה האל ית' בשחיטתה בחוץ א) היא מפני אשר תשחט בצפון וקראו זאת הלשכה בית אבן כי כל הכלים אשר היה משתמש בהן שם כל ז' הימים היו כלי אבנים וכיוצא בהן כדי שלא יקבלו טומאה כמו שביארנו בכלים וסבת זה שפרה אדומה מתעסקין בה טבולי יום כמו שיתבאר ואמרו שטבולי יום יקחהו שלא תצטרך לטהרה רבה ולזה נמנע מזה המקום הכלים אשר יקבלו טומאה:<b> מזין עליו כל ז' מכל חטאות אשר היו שם.</b> ירצה בו מאפר כל פרות אדומות אשר נעשו מימות משה ועד היום הזה כי השאר אשר ישאר מכל אחד מוצנע ויזה עליו כל יום מאפר פרה זולת מאפר אשר הזה עליו בכל יום אשר לפניו והכל מודים שטבילה בזמנה מצוה והמחלוקת בין תנא קמא ובין ר' יוסי ובין ר' חנינא אמנם היא בהזאה וכבר ידעת שטמא מת צריך הזאת ג' וז' תנא קמא יאמר שהזאה בזמנה מצוה כמו טבילה בזמנה ולזה מזה עליו כל יום מאלו ז' ימים כי לא נדע מתי נטמא ואולי היום הזה הוא יום ג' לטומאתו או בשביעי וכן נאמר ביום הב' ובג' אמנם ביום ב) (הרביעי) ומה שאחריו לא יתכן בו שיהיה אלא שביעי לטומאתו ור' יוסי אמר לא נקיש ההזאה לטבילה והזאה בזמנה אינה מצוה ולזה יאמר בג' ובז' לבד מזין עליו וכן יסבור ר' חנינא סגן הכהנים זולת שהוא יאמר שהכהן השורף את הפרה מזין עליו בכל יום לגודל מדרגת הפרה ולהראות לה קדושה נוספת כמו שיש לה מעלה יתירה בקודש כמו שביארנו בחגיגה (דף יח:) והוא אמרם בתת סבה לזה מעלה יתירה והלכה כר"ח סגן הכהנים ובתוספ' (פ"ב) סגן השורף את הפרה הפרשתו בטהרה ואין אחיו הכהנים נוגעים בו זה כולו לגודל מעלתה לסבה אשר ספרנו והוא שלא יזלזלו בה: 
+
+
+Mishnah 2
+
+<b>הלול.</b> בעל חלל ירצה שיהיה בנוי בנקוב וכבר בארנו קבר התהום ותנאו בסוף נזירות (דף סג.) וידוע ממה שקדם באהלות (פט"ו שאילו יהיו על המת אלף אמות עפר הנה הוא יטמא אלא אם יהיה עליו אהל יהיה מקיף עליו האהל יהיה טהור כפי מה שביארנו באהלות. ואמנם יבחרו השוורים להיותם עבי הבטן וכאשר יורכב עליהם הנער לא יתלו רגליו על הארץ כדי שלא יאהיל על קבר התהו' ברגליו ויטמא כמו שהתבאר באהלות (פי"ח) ועם זה הם ישימו הלוחות על גביהם עד שישוב אהל והנער יושב מלמעלה ולזה ג"כ יבחרו כוסות של אבן לפי שהם לא יקבלו טומאה ואפילו נגע בהן המת כמו שהתבאר בכלים:<b> ושלוח.</b> שם נהר נגר ולזה הותר אליהם הירידה שם לפי שאינו מקום שקט שנתלה שיש שם קבר התהום ור' יוסי יחוש ואמר שהוא ממלא והוא על גבי השוורים ואינה הלכה:  
+
+Mishnah 3
+
+<b>קלל של חטאת.</b> כד שיש בה אפר פרה ותרגום (בראשית כד) ותער כדה ונפצת קולתה והכונה שיקשור בראשו חבל ובקצה זה החבל מטה ויכניס קצה המטה בכלי אשר בו אפר הפרה ואחר יכה זה הכבש בענין ממיני ההכאה יתנער אפר הפרה ויפול לפניו ויקחהו וישליכהו במים וזהו כולו לבל יגע באפר הפרה כי שמא הוא טמא ויטמא לפי שאפר הפרה יטמא ויפסיד כמו שהתבאר ולא אפשר ג"כ ללקחו בכלי לבל יהיה מסיטו והוא טמא:<b> אל תתנו מקום לצדוקים לרדות.</b> נגזר ממאמר (שם א) וירדו בדגת הים והכונה שלא ימצאו מקום למשול עלינו בו ולהרחיב פה בדבר ובגנאי והלכה כרבי יוסי: ואשר ראוי שתדעהו שזה הענין אינו הכרחי בכל מקדש מי חטאת שלא יהיה אלא כן ואמנם הכונה מה שאספר לך וזה שכל טמא מת אין לו טהרה אלא בהזאת שלישי ושביעי כמו שבא בפסוק ואמר יתעלה (במדבר יט) וטבל במים איש טהור. ואם שיעדנו אנחנו שלא נמצא איש טהור אבל כולן טמאין טומאת מת כמו בזמננו זה איך יהיה אפשר שיטהר הכהן השורף את הפרה והאיש אשר יזה יצטרך שיהיה טהור ואין שם מי שיזה עליו הנה הגיע בטול זאת המצוה כי אפר הפרה אמנם יטהר הטמא אם יזה עליו איש טהור וזה האיש לא יהיה טהור אלא באפר הפרה ואומר אני שאפשר לנו התחבולה במציאות אנשים אין טומאת מת עליהן כלל ועם זה נרחיקם בכל יכלתנו מגעם באפר ויהיה הקדוש בכלים שאין מקבלין טומאה ויזה על זה הכהן השורף ויטהר אמנם כל עוד שיהיה אצלנו איש טהור ידוע הנה אין הבדל בין איש שלא נטמא לעולם במת ובין איש אשר נטמא כל ימיו ואח"כ טבל והזה עליו ג' וז' אלא שזה אשר הוזה עליו יותר גדול המדרגה בטהרה לפי שהפסוק כבר שפט עליו שהוא טהור ולכן לא נקפיד לו בקבר התהום עד שנתאמת ולשון התוספתא (פ"ב) מעשים אלו עשו כשעלו בני גולה ר"ל שלא היה נמצא אצלם איש טהור ור' שמעון אימר עפרם ירד עמהם ועלה ירצה לומר שהם היו טהורים מטומאת מת ולא נעדר מהם איש טהור לפי שהכל מודים שלא גזרו טומאה על ארץ העמים אלא לאחר שעלו מן הגולה: 
+
+
+Mishnah 4
+
+הכוונה שהם אם הוכנו בכלי טהרה לחטאת ממין או ממינים כטהרו לקיחתה מעסק זאת החטאת ולא יקחו לחטאת שניה בזאת הטהרה עד שיטהרו את הכלים ואע"פ שיהיו טהורים לזאת החטאת השניה וכן התינוק אשר נטהר למילוי מי חטאת הנה לא ימלא זה הכלי תינוק אחר אע"פ שהיה טהור עד שיטבול כחוק זה המילוי וזה סדר אמרם בי"ט מטבילין מגב לגב כמו שבארנו שם אמנם היות התינוקות צריכין טבילה הנה זה ד"ה וכן נתבאר בתוספתא ואע"פ שהיינו שומרים אותם מטומאת מת הנה יטמאו טומאת ערב באחד מן הטומאות האחרות ואמנם המחלוקת בהזאה הנה ר' יוסי יצריכס עם היותנו שומרים אותה שמירה רבה והם אותן אשר יהיו מזין (קצת) [קצתם] על (קצת) [קצתם] כי אין אצלנו יותר [טהורים] מהן וזהו כולו להגדיל יכולתה ולהוסיף בגדולתה ור"ע אומר שאין לזאת ההזאה מקום וכל מה שעשינו אמנם עשינו אותו עד שיהא אצלנו איש לא יצטרך להזאה כמו שבארנו והלכה כר"ע: 
+
+
+Mishnah 5
+
+זה שב אל הדבור הנאמר בתחלת זה הפרק אשר אמר ומזין עליו כל שבעת הימים מכל חטאות אשר היו שם ואמר שאם לא יזדמן שיהיה שם שארית אלא מפרה אחת ממנה יזה עליו כל ז' ואמנם הכונה שיזה עליו מכל חטאות שיהיה שם ור"מ לא יחשוב הב' אשר שרף שמעון הצדיק אלא כאחת וכן מן הב' אשר שרף יוחנן כהן גדול וחכמים יחשבום לד' וסבת זה לענין נתחדש בענין שרפתה או לענינים היו באלו הפרות ממה שיחייב זה אצל ר"מ שהם פסולות ולא יחשבם ואצל חכמים כשרה בהיות (שמור) [אפר] כל אח' מהן שמור וכל מה שקרה בהן כפי מה שהתבאר בתוספתא מחדוש ישמעאל בן פיאבי שהוא שרף אח' במעורבי שמש וחשב שהוא כבר הפליג בטהרה ואמר גנאי מעשותה בטבולי יום ואין בזה מחלוקת ואם תעשה במעורבי שמש יהיה יותר גדול ויותר נכבד ועיון אנשי הכנסת על זה ארוך ואחרים אמרו אם מקיימים אנו זאת אנו מוצאים שם רע על הראשונות ויהיו אומרים טמאות היו גזרו עליה ושפכוה וחזרו ועשו אחרת בטבול יום: 
+
+
+Mishnah 6
+
+כבר בארנו במקומות רבים שהכבש הוא ענין הנקרא דאלקה אשר יעלו ממנו למקום גבוה ואמר שזה הכבש היה בנוי בקיבוב על גבי קיבוב ואחר ביאר לאיזה דבר הוצרך זה הכבש כיפין על גבי כיפין ולא היה כיפה אחת ואמר שסבת זה היות הכיפה נגד האוטם מפני קבר התהום וזה שאילו היה הקיבוב הבנוי תחתיו כפי זאת הצורה <img 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">הנה אם הגיע מקבר בין שני העמודים תחת הכיפה הנה אותו שיהיה ע"ג הכיפה טהור בלי ספק ואם יזדמן שיהיה המת תחת אחת מן העמודים הנה אשר יהיה על גב הכיפה טמא לפי שהוא עומד על גבי המת כמו שנתבאר בשביעי מאהלות ולזה יצטרך שיהיו אלו העמודים תחת קיבוב אחר גם כן ואלו העמודם אשר יקראו אוטם כמו שבארנו פעמים שהאוטם הוא הדבר המקשי אשר אין לו חללים וזו היא צורתו <img src="data:image/png;base64,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"> והיה הבנין תחת מקום ההליכה כולה אשר מהר הבית להר המשחה עד שהיו עמודי הכיפה אשר היה הולך עליה הכהן מורכבת על גבנונית כיפות אחרות אשר תחתיהן כאשר התבאר לך מן הצורה: וביאור כל מסעדיה כל עוזריה ר"ל כל עוזר בעסקה תרגום (בראשית מ״ח:י״ז) ויתמוך יד אביו וסעדוה לידא דאבוהי והוא לשון עברי גם כן ה' יסעדנו על ערש דוי (תהילים מ״א:ד׳): 
+
+Mishnah 7
+
+דע שכל העוסק בפרה בשרפתה וקיבוץ אפרה ומלוי המים והקידוש והוא נתינת האפר במים כולן מחוייבין שיהיו טבולי יום כמו שבא אלינו בפירוש שכל מה שאמר יתעלה בזאת הפרשה (במדבר י״ט:ט׳) איש טהור ר"ל שהוא טהור למעשר והוא טבול יום כמו שביארנו ואותן שלא יאמינו בקבלה יחייבהו שיהו מעורבי שמש לאמרו איש טהור ובא השמש וטהר ולא יקרא טהור עד שיעריב שמשו והיו הם ע"ה מטמאין המתעסקין בה באחד מן הטומאות אשר טומאתן טומאת ערב ואחר יטבול וישוב טבול יום ויתחיל להתעסק בזה היום עד שלא יפול מחשבה וספק שיתאמת מה שאמרו קצת הצדוקין שתצטרך מעורבי שמש: 
+
+
+Mishnah 8
+
+כבר קדם שהם יטמאוהו כמו לנוגע בשרץ או בנדה או מה שדומה לזה ואחר יצווהו בטבילה ואמרו אישי כהן גדול הוא ספור מה שהיה נעשה תמיד לפי שכהן גדול היה שורף אותה ואע"פ שהיא כשרה בהדיוט כמו שספרנו. וארזים וארנים כולן מיני ארזים וכן ברוש כמו שאמרו (סוכה דף לז.) ז' מיני ארזים הם ועצי תאנה חלקה עץ תאנים חלקים ולא יותנה בחלקות במיני הארז לפי שהוא: כמין מגדל ר"ל שיהיה תחתיהם רחב וכל אשר יעלה יצר. ומפתחין חלונות במקום עובי העצים שיכנס בהם האש להבעיר במהרה. וחזיתה מערבה. ר"ל עיונה מצד המערב כלומר פני המערכה והוא המקום אשר יושלך ממנו האש לצד המערב אשר יהיה נכח קדשי הקדשים כי הר המשחה במזרח ירושלים נגד שער המזרחי של מקדש כמו שבארנו בשני ממדות: 
+
+Mishnah 9
+
+<b>מגג.</b> מין ממיני החילפין. ואומר ית' (שם) ולקח אלעזר הכהן מדמה באצבעו ואמר מצותה מצות יד ולא מצות כלי והעיקר אצלנו נאמרו אצבעות בתורה סתם ופרט לך הכתוב באחד מהן ימנית אף כל ימנית והנה כל אצבע שבתורה סתם הוא אצבע היד הימני והוא (הנקראת שבכה) [אצבע השני] מן האצבעות והוא אמרם הרגילה שבאצבעות ר"ל המוכנת שימשש בה:<b> ועל כל הזאה טבילה.</b> ר"ל שיטבול אצבעו בדם לכל הזאה ולא יזה הזאות רבות בטבילה אחת בדם לאמרו וטבל והזה על כל הזאה טבילה:<b> אליתות.</b> חתיכות עץ קטן יבער בהן אש ויושמו תחת העצים הגדולי' להבעירם ובש"ס (ביצה דף לג:) אמרו הוה מפשח [ויהיב] להו אלותא [אלותא]:<b> וחריות.</b> זמורות של דקל ור' יהודה ידריך הפרה מדרגת הקדשים כי כמו שדם הקדשים אם קבל בשמאל פסל כמו שבארנו בב' מזבחים כן הוא דם הפרה ואין הענין כן כי דם הקדשים יזה על גבי המזבח ודם הפרה לא יזרק ואין הלכה כר' יהודה ולא כרבי עקיבא: 
+
+
+Mishnah 10
+
+אם נתלקח האש בה והובערו העצים וכלה האש זה העובי אשר היו העצים עבים. נקרא המקום גת להדמותה כגת אשר דורכין בה הענבים אשר יסור סדור [קצת גובה] הגרגרים ויסחטו קצת הגרגרים וישארו קצת. ובספרי והשליך אל תוך שרפת הפרה (במדבר יט) שומע אני משתעשה אפר ת"ל הפרה אי הפרה שומע אני אע"פ שלא נשרפה ת"ל שרפת הא כיצד משיוצת האור ברובה וקבלו מופת ג"כ באמרו אל תוך שיושלך בקרבה בעת הבקעה וכבר נתבאר בהש"ס (יומא דף מב.) ששני תולעת אשר יושלך בה משקל עשר זוזים לא פחות מזה וכבר נתבאר בעשירי מתרומות שזה השיעור הוא ה' סלעים וכבר בארנו משקל הסלע בריש קידושין (דף יא.) ושיעור האזוב אין פחות מגבעול ארכו טפח ואמנם יכול להיות יותר ואמנם עץ ארז לא ימצא לו שיעור שאזכרהו עתה מדבריהם ואמנם כפלם עץ ארז ג' פעמים וכן האזוב ושני התולעת לאמת שהוא הוא אשר אמר האל יתעלה כי מיני הארז הם ז' כמו שזכרנו ואמר השם יתעלה (במדבר יט) ארז לתת סיבה אלינו שזה המין אשר רצה והוא המין המפורסם בארץ הערב אשר ישתמשו בו בכל מקומותיו ויקראוהו אלשאפ"ן כל האנשים ואני לא אעיד על זה המין אשר ראיתיו שם בארץ כנען ולא בארץ מצרים כלל עד היום הזה והאזוב ג"כ מינים כמו שהתבאר בנגעים (פי"ד מ"ו) ויביאנו זה שהוא הוא הנאמר בתורה והוא אשר ירגילוהו האנשים במאכל ונרקחהו אנחנו במערב בדבש: <b>ושני תולעת.</b> הוא צמר צבוע בצבע הנקרא בערבי כרמ"ז והודיע שזה המראה המצווה הוא צבע הכרמ"ז הנקרא גרנ"ה או צבע לק"א ולא ברז"י או רויי"א או זולת זה מן הענינים המאדמים: 
+
+Mishnah 11
+
+ירצה באמרו בשירי הלשון בקצה גיזי הצמר ושירים הם הקצוות ג"כ ואמנם יקשרם לנושאם ולשומם בפרה לבל יאבדם הלהב ואם השליכם אחד אחד יהיה טוב: <b>וכוברים אותה בכברה.</b> יניפה בכברה הנקראת קריבי"ל ור' ישמעאל אומר שבכלי אבנים לבד ישתמש בה אשר לא יקבלו טומאה לתוספת השמירה ואינה הלכה: שחור שיש בו אפר חתיכה שחורה שנשרפה או מן העצים או מבשרה אם יהיה נשחק וישוב אפר יודק ואם לא יגיע בה השרפה לזה הגדר אלא שנשארה אחוזת החלקים הנה תעזב ומן הראוי שתדע שאפר הפרה עם אפר העצים אשר נשרפה בהם הכל יקובץ והכל יקרא אפר הפרה ולשון ספרא (שרוף) ישרף שלא ימעיט לה עצים מרבה הוא לה חבילי (עצים) [אזוב] וחבילי אזוב יון כדי להרבות את האפר. וכבר קדם לך בתחילת מדות גבול הכ"ד מקומות אשר היו בהן המשמרות הנה באותן הכ"ד מקומות יחלק שלישיתה ולא יבא דבר מאפר הפרה בעזרה אלא חוץ לעזרה כמו שתראה זכרונו וזה לאמרו באפר הפרה והניח מחוץ למחנה במקום טהור ובתוספתא (ספ"ב) אמרו שזה של משמרת ליטול ממנו בני עיירות וזה שבהר המשחה לפרות אחרות וזה שנתון בחיל למשמרת מגזרת הכתוב (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת ירצה לומר שיוצנע ממנה מעט בחוק ההשארות: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+אמר השם יתברך בפרה (שם) חטאת היא ומאשר קראה חטאת חייבת משפטי החטאת שאם נשחטה שלא לשמה פסולה כמו שהתבאר בזבחים (דף ו) ושהיא תצטרך רחיצת ידים ורגלים כשאר קדשי מזבח ור' אלעזר אומר אחר שנשחטה בחוץ יצאת ממשפט הקדשים ואמר בפרה אדומה (במדבר יט) ונתתם אותם אל אלעזר הכהן ר"מ אומר זאת נעשית באלעזר ושאר כל הפרות בכ"ג וזהו המאמר פה ושלא בכ"ג פסולה וכבר בארנו במה שקדם שהיא כשרה בכהן הדיוט וכלי לבן הם אותן שהי' לובש כ"ג ביוה"כ לעבודת היום כמו שהתבאר בפסוק ואמנם הם ד' כלים [ג"כ] אשר היה לובש בהן [כל] כהן הדיוט לעבודה ולשון התוספתא מצותה בד' בגדי לבן של כהן הדיוט [כתונת מכנסים אבנט ומגבעת] ואם עשא' בבגדי זהב או בבגדי לבן חול פסולה וידענו זה בגזרה שוה אמר האל יתברך ביוה"כ אשר ל' הפסוק בא באלה ד' בגדי' (ויקרא טז) והיתה זאת לכם לחוקת עולם ואמר בפרה אדומה (במדבר יט) והיתה לבני ישראל ולגר הגר בתוכם לחוקת עולם ואמרו מה חוקה האמורה כאן בבגדי לבן אף וכו' ואין הלכה כרבי אלעזר: 
+
+
+Mishnah 2
+
+בשתי גיתות שחתכה ועשה גת לקצתה וגת לקצתה ואמרו או ששרף ה' בגת אחד אע"פ שהיתה כל אחת יוצאת לבדה כפי מה שקדם. ואמר האל ית' (שם) והזה אל נכח פני אהל מועד ולזה יצטרך שיזה כנגד פתחו של היכל והוא יראהו ר"ל ההיכל כמו שיתבאר בפ' שני ממדות: הזה מששית שביעית ר"ל שהוא טבל אצבעו טבילה ששית והזה ממנה ששית ושביעית הנה פסלה לפי שמתנאה כפי מה שהודעתיך על כל הזאה טבילה ואע"פ שהוא שב אחר זהו טבל טבילה שביעי' והזה ממנה הזאה שביעי' הנה זה לא יספיק לפי שהוא כבר פסלה אמנם אם הזה מטבילת שביעי ב' הזאות שביעית ושמינית הנה היא כשרה לפי שכבר נשלמו שבע הזאות כמצותה וכל מה שיבא אחר זה לא יפסידה וזה אפי' שב והזה שמינית או תשיעי' או עשירי' לא פסלה: 
+
+
+Mishnah 3
+
+כבר קדם לך סברת ר' אליעזר בתחלת זה פרק שהוא לא (יטמא) דין שאר קדשים בפרה ואשר חייב (שנפסול) אותה אם חשב לאכול ממנה ואפי' אצל חכמים לפי שלא בא לריח ניחוח: 
+
+Mishnah 4
+
+בזאת ההלכה יש עקרים רבים והבינם אמר יתברך (במדבר י״ט:ג׳) ושחט אותה אמרו בא הכתוב ולימד על הפרה שתהיה מלאכה פוסלת בשחיטתה וזה מאמרו אותה שלא יתעסק בעסק אחר עם שחיטתה וג"כ אמרו באומרו (שם) ושרף את הפרה בא הכתוב ולימד על הפרה שתהא מלאכה פוסלת בה משעת שחיטה עד שתעשה אפר ואמנם כולם מטמאין בגדים הנה הפסוק אמר (שם) כאשר ישחטנה ואשר ישליך בה עץ ארז ואזוב ושני תולעת וכבס בגדיו הכהן ורחץ בשרו במים ואמר (שם) כאשר ישרפנה והשורף אותה יכבס בגדיו ואמר כאשר ישחקנה וינפה אותה ויקבוץ אפרה וכבס האוסף את אפר הפרה את בגדיו וטמא עד הערב ואמרו שמה שאמר האל יתברך שהמשליך את האזוב מטמא בגדים ק"ו לאשר ישרפנה ואמר והשורף אותה יכבס בגדיו ללמד שכל העסוקים בפרה מתחלה ועד סוף מטמאים בגדים וטעונים רחיצת גוף והערב שמש וכבר התבאר בתחלת זה הספר כוונת אמרנו מטמא בגדים זה שכל בגד או כלי יגע בו והוא באותו העת מתעסק בשרפה הנה יטמאנו: אמר יתעלה (שם) חטאת היא מלמד שמועלין בה ומי שנהנה ממנה בשוה פרוטה חייב מעילה כאשר יתחייב מי שנהנה בקדשי מזבח כפי מה שהתבאר בתחילת מסכת מעילה ואמר לעולם בין לפני שריפתה בין לאחר שריפתה מועלים בה עד שתעשה אפר ואז לא ישאר בזה האפר מעילה וכן מותר לקבצו בלילה ושלא בכהן ושלא יפסל אם יתעסק במלאכה בעת קבוץ האפר כמו שאמרנו לעולם מועלין בה עד שתעשה אפר: <b>ומעשיה בכהן.</b> עד שתעשה אפר ומרבין לה עצים עד שתעשה אפר אמר (במדבר ינו)ואסף איש טהור אמרו לפי שכל מעשה פרה בכהן שומע אני אף אסיפת האפר תהא בכהן ת"ל איש טהור מגיד הכתוב שאסיפת האפר בכל אדם: אמר והמלאכה פוסלת במים עד שיטילו האפר. אלו העיקרים שימם נכח עיניך כי עליהם סובבת זאת ההלכה ומלותיה וזה שהמים ישאבו ממים חיים כמו שהתבאר ויקחו אלו המים בכלי ויעורב עמהן מעט מאפר הפרה שיעור שיתראה על פני המים וזה המעורב הוא אשר קראו האל מי נדה והוא אשר קראו המשנה מי חטאת ויקראו ג"כ מים מקודשים וכל מה שתראה ותשמע בזאת המסכתא מקודש ומה שישתמש ממנו ממקדש ומקדשים וזולת זה ר"ל השלכת האפר במים השאובין וכל מה שתשמע ממלאין ומלא והממלא אמנם היא שאיבת אלו המים אשר יושלכו בהן האפר ולזה המים אשר יובאו לקדוש לא יותר לו שיתעסק בדבר אחר כל עוד שישאבם ולא בעת נשאם ולא בעת יציקתם מכלי אל כלי ובכלל כל עוד שלא יושם בו אפר הפרה המלאכה פוסלת בה ואם השליך בה האפר ושב מקודש הנה לא יפסל בעשיית מלאכה ולא בשעת הזאה בעת שיזה ממנו על הטמא לא יפסל בעשיית מלאכה ואמרו בספרי אין לי אלא מלאכה פוסלת בפרה במים מנין ת"ל (שם) והיתה לעדת בני ישראל למשמרת למי נדה ר"ל שמי נדה כמו פרה כמו שהפרה נפסלה במלאכה כמו שבארנו כן המים ואמרו שם או יכול אפי' קדשו ת"ל למי נדה כבר הן מי נדה ר"ל שהן יפסלו במלאכה כל עוד שיחשוב בהן להיות מי נדה אמנם אם שבו מי נדה הנה לא יפסלו במלאכה ושמור הכוונת האלו תמיד ר"ל הקדוש והמלוי ושהמילוי נפסל במלאכה ומעת התקדש המים באפר אין המלאכה פוסלת בהן ולשון התוספתא כל מעשיה ביום חוץ מאסיפת האפר והמלוי והקדוש וכל מעשיה בכהנים חוץ מאסיפת האפר והמלוי והקדוש והזאה ולעולם אין מזין ואין מקדשין הימנה אלא בכלי כל מעשיה מלאכה פוסלת בהן חוץ מאסיפת אפרה והזאת מימיה: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+<b>כלי חרס לחטאת.</b> אם לקדש בו או למלאות בו. טובל ולן על הכבשן ילין על התנור שמבשלין בו הכלי חרס עד. שיפתח אותו לעיניו ויקח ממנו הכלי בטהרה. וכבר קדם לך באהלות (פ"ה) שהכל נאמנים בכלי חטאת שהוא טהור לאומרו (במדבר י״ט:ט׳) והיתה לעדת בני ישראל למשמרת כל ישראל ראויין לשומרה ואפי' הביא ע"ה כלי מביתו ואמר שזה טהור לחטאת יהיה נאמן והלכה כרבי יהודה. ובתרומת פותח את הכבשן ונוטל ר"ל שיפתח הכבשן (ועליו) היוצר ויבא זה שירצה לקחת כלי טהור לתרומה מזה התנור הפתוח ויקח ממנו כלי והוא טהור לפי שכלי חרס אמנם יטמאהו ע"ה אחרי התבשלו והוא עדיין במקומו בכבשן ולא יגע בו ולא יזיזהו ממקומו ואמר ר"ש שהוא יקח מסדר השני לא מן השורה הראשונה אשר נכח פני הכבשן כי לפעמים יגע באלה הכלי חרס ע"ה בעת שפתח הכבשן ואמר ר' יוסי מן הסדר השלישי לפי שהוא לפעמים יקח כלי להביטו ויגע בכלי אשר אחריו אשר יבא בסדר השני ואחר [כך] ישיב הכלי אשר לקח מהסדר הראשון למקומו ולכן לא יקח אלא מסדר השלישי ואין הלכה לא כרבי שמעון ולא כרבי יוסי אלא כל מה שילקח מן הכבשן אף על פי שיהיה פתוח הנה הוא בחזקת טהרה: 
+
+
+Mishnah 2
+
+הנה התבאר לך שראוי למלאת ולקדש בכל הכלים ואם היו כלי עץ או כלי מתכות טמאין ויוטבלו לקחת מהן מי חטאת וכבר הטבילוה במי מקוה במים שאין לקדש מאלו המים אלא ממי מעיין למאמר האל יתברך (במדבר יט) מים חיים ינגב אלו הכלים מלחות מי המקוה אשר בהן ואז יקדש באלו הכלים ואם הטביל אלו הכלים במים חיים לא יצטרך לנגבן ואם היה כוונתו שישי' באלו הכלים מים מקודשין לא שיקדש בהן עצמן הנה א"א מבלי שינגבם לפי שאין מותר שיוסיף מים ואפילו נתמעט שעורן של מים המקודשים שלא יתערבו שאין מקודשין במקודשים כלל אבל מעת הגיע האפר במי מעיין שבכלי הנה משפטו שיזה ממנו עד שיכלו אלו המימות ולא יוסיף בהן מים אחרים אע"פ שהאפר נשארת: 
+
+
+Mishnah 3
+
+<b>קרויה.</b> דלעת ששואבין בה מים מן הבורות ורוצים אנו לומר כאשר יוציא כל מה שבתוכה ישאר דומה לכלי עץ אך אם תתמיד לשאוב בה תשרה ותכנס בתוכה המים ותתלחלח ואמר שזאת הדלעת כשתשרה בהיות שואבין בה ממים שאין ראויים לקדש הנה ראוי הקדוש בה ולא נקפיד במים הנבלעים בתוכה שיצאו ויתערבו במי חטאת הנכנסים בתוך גרמה ואם נטמאת אע"פ שיטבילוה במים הראוין לקידוש אין מקדשין בה לפי שבעת הטומאה שבו המשקין הנכנסים בתוכה משקין טמאין והן מתערבין עם מי החטאת ואמר ר' יהושע בהיות ראוי הקידוש בה קודם שנטמאה ולא נקפיד במשקין הנכנסין בגרמה הנה לא נקפיד בהן אחרי הטומאה לפי שכבר טהרה ואם היינו מקפידין אחר הטומאה ולא נקדש בה מפני המשקין כך לא נקדש בה קודם שנטמאה לרפיון עצמה לפי שיצאו ממנה משקין ונתערבו במי נדה ואמר ת"ק בין כך ובין כך ר"ל בין קודם שנטמאת בין אחר שנטמאת והטבילוה אפילו במים חיים אין אוספים לתוכה מים מקודשין לבל יתערבו בהן המים אשר יצאו ממנה כמו שקדם שאין מן הראוי להוסיף דבר במי נדה ואין הלכה כר' יהושע: 
+
+
+Mishnah 4
+
+העיקר אצלינו שהכלים הנגמרים בטהרה צריכים טבילה בקדש ואין ספק שהחטאת קדש וכבר התבאר זה בסוף חגיגה (דף כג.) וא"ר אליעזר שהם עשו מדרגת זה הכלי ואע"פ שנגמר בטהרה מדרגת כלי טמא והוא שצריך טבילה והערב שמש ואם הטביל מיד ושם בו מי חטאת או אפר חטאת יהיה מחלוקת הצדוקין בזה מבואר לפי שלא העריב שמש זה הכלי ואנחנו נאמר אליהן זה הכלי הוא במדרגת טמא וצריך טבילה ועם כל זה לא נצריכהו הערב שמש כפי מה שביארנו שהפרה וכל מה שתולה בה כשר בטבול יום ואמר ר' יהושע לא יספיקנו זה לפי שזאת השפופרת כלי טמא הוא בגזרה דרבנן כמו שהתבאר בחגיגה (שם) אבל בלי ספק יטמא הכלי טומאה אמתית ואז יטביל וישתמש בה בחטאת עד שיתאמת בה אל הצדוקים שאנחנו נשתמש בכל עניני החטאת כולן טבול יום כמו שביארנו ושפופרת הוא אבוב קנה כשיוציא מה שבפנים מהמוח הנקרא פלוס וכבר התבאר בסוף י"ז מכלים שאבוב כשיוציא מה שבפנים מהמוח הלבן הנקרא פלוס נהיה כלי מקבל טומאה כשאר כלי עץ ואמר יתברך (במדבר י״ט:י״ז) ולקחו לטמא מעפר שרפת החטאת ונתן עליו מים חיים אל כלי הנה כל מה שהוא פסול לאסיפת האפר פסול לקדש ואמר באסיפת האפר (שם) ואסף איש טהור ואמרו טהור להביא את האשה ורבי יהודה אומר שאמר ולקחו ולא אמר ולקח ירצה בו שראוי שיהיה גדול או קטן ויפסל באשה ובאנדרוגינוס לאומרו ונתן עליו ולא ונתנה. וזו מלה מורכבת ואין הלכה לא כרבי יהודה ולא כרבי אליעזר: 
+
+
+Mishnah 5
+
+אמר ית' (במדבר י״ט:י״ז) ונתן עליו מים חיים אל כלי ואמר מגיד שעשה בה כל הכלים ככלי חרס לאמרו אל כלי ר"ל איזה כלי שיהיה ולא אמר הכלי: וכבר ביארנו בשני מכלים שמחץ ר"ל כלי השוקע ואילו בתוכו קערוית והוא אשר יקרא שולי המחץ וכונת אמרו אין מזין אלא בכלים לפי שהמים המקודשין יצטרכו שיהיו בכלי גם כן בשעה שיזה מהן וכבר ביארנו בעשירי מכלים שהכלים לבד הם אשר יצילו בצמיד פתיל באהל המת ובשמיני מכלים ביארנו גם כן שהכלים לא יטמאו מאויר כלי חרס שאם נפל שרץ לאוירו נטמא כל מה שיהיה בו זולת הכלים לבד ואמר שאינה סבה למה שקדם מן המאמר אבל הוא יחשוב מה שיוחדו בו הכלים מעת שהם כלים: 
+
+Mishnah 6
+
+מדרך היוצרי' שיחתכו מן החמר וינגבוהו ויצנעוהו וכאשר יצטרך לעשיית הכלי' יקח א' מאלו הגולמים אשר נקראו ביצים ויבקעה ויעשה ממנה מה שירצה וזה הכלי הוא כמו כלי אדמה כי יש לו קערורית ולזה ממלאין בה ומקדשין בה ואין הלכה כרבי יוסי והלכה כחכמים: 
+
+
+Mishnah 7
+
+<b>שוקת.</b> מקום מקוער יתקבצו בו המים והקבוץ ממנו שקתות המים ואמר שבהר אם יהיה בו חפירה וישוב צורתו כזה הכלי וזה ימצא ברוב ההרים הנה לא נחשבה כמו כלי אבנים אבל משפטה משפט חפירה כעצם הארץ ולזה אין ממלאין בה ואין מקדשים בה ואין מזין ממנה ואם תהיה באהל המת לא תצטרך צמיד פתיל אבל תהיה כמו הבור והדות אשר בבית אשר בכסוי לבד ימלט כל מה שבה בלתי צמיד פתיל כמו שביארנו בחמישי מאהלות: <b>ואינה פוסלת את המקוה.</b> אם תהיינה המים נוזלים מזאת השוקת ויתקבץ בתוך המקוה כי הם ימלטו מהיות אלה המים מים שאובין כמו שהתבאר במקואות (פ"ד) ואם לקח כלי מאבן או זולתו והדביקה בסיד ובחרסית בעצם הארץ או בהרים הנה משפטן באלה הדברים משפט הכלים שממלאין בה ומקדשין בה ומזין ממנה ולא תציל מה שבתוכה אם תהיה באהל המת אלא בצמיד פתיל ואם ניקבו אלו הכלים בתחתיהם וסתם זה הנקב בבלויי הסחבות והוא אשר נקראו סמרטוטים הנה המים אשר בזה הכלי פסולים לקדש ולהזות מהם לפי שאלה המים אינן נחין על היקף כלי וזה כוונת אמרו עגולים כלים ואם יהיה הנקב בצד הכלי הנה אלו המים כשרים לקדש ולהזות לפי שהם נחין בהיקף כלי ואם נתעטר זה הכלי המחובר בסלע עטרה מטיט ומלא הכלי במים עד שעבר ע"פ הכלי ושבו בהיקף זה הטיט הנוסף על עליונות הכלי הנה אין ראוי לקדש מאלה המים ולא להזות מהן אם היו מקודשין לפי שאינן בכלי לפי שהן שטוחין על הסלע ואם היה זה הטיט מחובר בפי הכלי חבור אפשר הסתלקותו עם הכלי אם יסתלק הנה שב מכלל הכלי והיא כלי אדמה וראוי לקדש ולהזות ממנו כמו שקדם לך: 
+
+
+Mishnah 8
+
+הבדל יש בין אמרו שוקת שבאבן לבין הסלע לפי שהסלע הוא קרו אבן קיים בארץ והנה דינו דין הרים ואבן הוא אבן מטלטלת והחפירה אשר יהיה בה הוא כלי בלי ספק וממלאין בה ומקדשין בה וכבר ידעת שהקדוש הוא השלכת האפר במים: ושפופרת הנוד הוא האבוב אשר יושם בפי הנוד לצוק ממנו היין או המים וכיוצא בהן ואם נתערבו המים אשר בזאת החפירה עם המים אשר בחפירה אחרת או בהיות הנקב בהבדל העובר בין שתי החפירות כשפופרת הנוד או בהיות המים צפין על זה ההבדל עד שיתחברו מים במים והשליך האפר באחד מב' השקתות כבר נתקדשו המים בכללן: 
+
+Mishnah 9
+
+סיד הוא קבא"ץ בלע"ז וגפסיס הוא חרסית הנקרא גיא"ש בלע"ז אם יתחברו הכלים חיבור שלם הנה שב הריקות אשר ביניהם כמו כלי אחד ומעת שישליך האפר במקום אחד מהן שבו כל המים מקודשים: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+אמר יתברך (במדבר י״ט:י״ז) ולקחו לטמא מעפר שרפת החטאת הנה יצטרך שיהיה הוא בעצמו אשר יקבץ בין המים והאפר אמנם אם שם האפר על ידו או על צד הכלי ואז נפל על המים או ששפך האפר מכליו במים הנה אין זה מים מקודשים והוא קדוש פסול ואם גלה השפופרת אשר בה האפר ולקח ממנו די שישלי' על אלה המי' ואחר פקק זאת השפופר' אשר בה האפר או סגר פתח הבית או זולת זה קודם שישליך האפר במים הנה זה האפר כשר וראוי שישליכנו במים אחרים ויקדש בו לפי שהמלאכה אינה פוסלת באפר כמו שקדם אמנם אלה המים אשר רצה להשליך בהן זה האפר כבר נפסלו לסבת התעסקו לשוב פקק השפופרת או סגירת הדלת קודם שישליך בהן האפר וכבר קדם לך ברביעי מזאת המסכתא שהמלאכה פוסלת במים עד שיטילו את האפר וכן אם העמיד זאת השפופרת בארץ ג"כ כבר פסל אלו המים לפי ששומת השפופרת של אפר בארץ מלאכה ואם החזיקה בידו וכפפה עליה עד שלא יתפזר מה שבא מן האפר ואחר זה השליך האפר אשר לקח במים הנה הוא כשר לפי שאי אפשר בלתי זה לפי שאנחנו כבר אמרנו בעת מי שגלה השפופרת ולקח האפר שאם השיב פקק השפופרת פסל המים ואם שם השפופרת בארץ פסל המים ולא נשאר לו אלא שיאחזנה בידו עד שיטול את האפר ואחר זה ישיב פקקה ויניחנה מידו ויעשה מה שירצה וכבר התבאר לך ממה שאמר שם שאפר הפרה עצמו יקרא ג"כ קדוש וזה ממה שראוי שתזכרהו תמיד בשארית זאת המסכתא: 
+
+Mishnah 2
+
+כבר ביארתי לך שאפר הפרה יקרא ג"כ קדוש ואם היה אפר הפרה עומד על פני המים יאמרו ר"מ ור"ש שהוא יכול לקחת מזה האפר שעל פני המים ויקדש בו מים אחרים וכן אם קדש מים ואחר כלו אלה המים ונמצא אפר הפרה בקערורית הכלי ואמרו ר"מ ור"ש שהוא ינגב זה האפר ויקדש בו פעם שנית וחכמים לא יתירו זה והלכה כחכמים בכל: 
+
+
+Mishnah 3
+
+כבר ביארנו בכלים (פ"ג מ"ב) שהטפי הוא כלי צר הפה מאד יצא ממנו מה שבו טפות טפות ואם בכלי מים רבים ובה זה הכלי צר הפה והוא ג"כ מלא מים והשליך אפר הפרה בכלי אשר המים רבים בו הנה שבו אלה המים מים מקודשים עם המים אשר בפי כלי צר הפה להתחברות מים במים ואע"פ שפיו צר ולא יכנס בו דבר מאפר הפרה לא נחשוב המים אשר בתוך הטפי מובדל מהמים אשר בשוקת. אמנם הספוג והוא צמר הים הנה אינו כלי ולזה מים שבתוכו אינן מקודשים לפי שכבר קדם לך שאין מקדשים אלא בכלי ואופני התחבולה בזה שישפוך כל מה שבאלה המים ולא יגע בספוג כלל לפי שאם יגע בו יעשה זה שיצאו מן המים אשר בו אשר כבר התבאר שאינן מקודשין ויתערבו עם אלה המים המקודשין ויפסדו כל המים וכבר התבאר זה בפרק אשר קודם זה: 
+
+
+Mishnah 4
+
+ידוע שעלי ירקות יטמאו טומאת אוכלין לפי שהן מכלל האוכל והוא יאמר שהממלא חבית מים חיים לקדש אותה מתנאי המלוי שיהא בכלי כמו שקדמנו ואם יעזור אל המים ליגר בכלי בידו או ברגלו או בדבר שמקבל טומאה מן האוכלים שהוא פסול לפי שלא נתמלאו בכלי וזה דומה למי שישאב בהן או בעלה מן המעיין וישים בחבית ובתוספתא הזולף בידיו וברגליו ובחרסית של שוקת פסול מפני שלא נתמלאו בכלי ואם עזר אל המים להגיעם לזה הכלי בדבר שאינו מקבל טומאה הנה אלו המים כשרים לפי שאלו הדברים אשר יעזרו אותם יהיו דומים לשוקת יגרו עליה המים המלוי אמנם יהיה בזאת החבית אשר הגיע בהן המים עתה בענין הגרת המים על דבר שאינו מקבל טומאה והם מים חיים כמי שיהיו במעיין ולא יקראו שאובין אז עד שיגעו בחבית כמו שהתבאר במקוואות: 
+
+
+Mishnah 5
+
+המשל בזה שיהיה אוגן חפור בצד עין המים או גת וישקיע האדם ידיו בזה המעיין ויעלו המים ממנה אל זה האוגן כדי שיגברו מי המעיין ויעלו וימלא זה האוגן הנה אלה המים אשר בזה האוגן אין ראוי בהן טבילה לזב כי אינן מים חיים והזב לא יטהר אלא במים חיים ואין ראוי ג"כ שילקח מאלה המים לטהרת מצורע אשר בא בהן המאמר אל כלי חרש על מים חיים שיצטרך שיהיו אלה המים כבר נלקחו ממקורם בכלי חרש וכן אמר במי חטאת (במדבר י״ט:י״ז-י״ח) ונתן עליו מים חיים אל כלי ויצטרך שילקחו ממקורם בכלי כמו שקדם וזהו מפני שלא נתמלאו בכלי שב על היותם פסולים למצורעים ולקדש מי חטאת אמנם לזבים הנה הוא רמז להפסד אם נתמלא בכלי לפי ששבו מים שאובים ופסול לכל הטמאים: 
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+תהיה זוכר למה שקדם מהיות המלאכה פוסלת במלוי עד שיטיל את האפר וכבר התבאר בתוספתא שהיחיד אם מלא לאחרים ואפי' מלא להן אלף כלים לאלף קידושין הנה זה מותר ואם מלא לעצמו כלי אחר כלי הנה המלוי הראשון כבר נפסל לפי שכבר עשה מלאכה קודם שישליך בו האפר וזאת המלאכה הוא המלוי השני כאשר מלא זה בהיות שני קידושין אמנם אם מלא כלים רבים פעם אחר פעם לשומם כולן קדוש אחד הנה זה מותר לפי שהכל דומה כגון מי ששאב בפעם אח': וה' קדושין הוא שישליך האפר בכל חבית וחבית לבדה וקדוש אחד שיערב המימות כולן וישליך אפר הפרה בכולן בפעם אחת הנה על זה השרש אמר שאם היו רבים ומלא כל אחד מהן כליו לקדשו בפני עצמו אחר הוטב בעיניהן לשום הכל קדוש אחד או בהפך כולן כשרין לפי שלא הגיע בזה מה שיחייב פסלות אמנם אם יהיה יחיד ובא לקדש ה' קדושין ומילא אחד אחר אחד הנה הראשונה נפסלה מפני שאיבת השנית וכן הב' נפסלה מפני שאיבת הג' וכן כולן כפי מה שביארנו אלא חבית אחרונה אשר לא נעשה אחריה מלאכה היא כשרה לפי שלא נתמלא אחריה דבר וזה המשפט בעצמו לא נמלך לקדשן קדוש אחד כי זה לא יועילנו בעת המלוי אמנם מאשר מלאן לקדשן ה' קדושין ואם נהפך הענין ומלאן זו אחר זו לקדש קדוש אחד הנה הן כשרים אפי' קדשן קדוש אחד כמו שביארנו אך למה שהביא ושב וקדשן ה' קדושין הנה החבית אשר ישליך בה האפר תחלה כשרה בין השליכה בחבית שמלא ראשונה או באחרונה לפי שהמים כולן כשרים לפי שבמלוי לא נתחדש בה פסלות וכל מה שיקדש מאלה החביות פסול לפי שכל מה שנשאר מן המים נשארו פסולין לפי שהמלוי על קדוש אחד נתמלא ואם אמר לאחר קדש לך אלה החביות והוא יעמוד במקומו אין כשר אלא חבית שקדש בראשונה להיותה כולו מלוי אחד ואם א"ל קדש לי את אלו כולן כשרין לפי שיקדש אדם לזולתו קדושין רבים זה אחר זה ולא יהי' בזה פסלות כמו שבארנו בתוספ' שמי שיקדש לחבירו זה אחר זה כולם כשרים לפי שאינו הוא אשר מלא: 
+
+Mishnah 2
+
+אמר בין לו בין לאחר ר"ל שזה הוא אם מלא לעצמו או מלא לאחרים אם התחיל להתעסק במלאכה אחרת בעת המלוי הפסול והשאיבה עסקה מכלל העסקי' ולכן אם מלא לשני' כא' שאיבה לכל א' מן עסק השאיבה יפסול לאחר ולכן שניהן פסולין: 
+
+
+Mishnah 3
+
+אם לו פסול ביאור זה שאם קדש לעצמו פסול שבעת לוקחו ההשתדלו' בידו אחת נפסלו המים שלו קודם שישליך בהן האפר ולא השליך האפר אלא במים פסולין ואם היה מקדש לאחר ואין לו באלה המים דבר הנה הוא קדוש כשר לפי שאין בלקחו ההשתדלות לעצמו להפסיד מה שלזולתו וא"ת שהוא כבר לקח ההשתדלות בעת הקדוש כבר ידעת שהקדוש לא יפסל בעשיית מלאכה ואמנם נפסל אם קדש לעצמו מדרך שהוא התחיל להתעסק קודם שישליך האפר באלה המים אשר נשאבו והמלאכה פוסלת במים עד שיטילו את האפר ומזאת הסבה בעצמה המקדש לו ולאחר בזמן אחד שלו פסול לפי שהוא כבר התחיל להתעסק קודם שישליך האפר במים שלו ונפסלו בעשיית מלאכה ואם קדש לב' כאחת שניהן כשרין לפי העיקר אשר הודעתיך לפי שאין לו יכולת בלקחו להתעסק בפסול המים אשר שאב לזולתו ושמור זאת הכוונה והבינה: 
+
+
+Mishnah 4
+
+שמור אלו הג' עיקרי' שהמקדש או מזה בשכר שזה הקדוש וזאת ההזאה פסולין וכבר קדם לך זה בד' מבכורות (דף כט.) הנוטל שכרו להזות ולקדש מימיו מי מערה ואפרו אפר מקלה והעיקר השני שהמלוי בשכר מותר והעיקר הג' וכבר נכפל פעמים רבות שהמלאכה פוסלת במים עד שיטילו את האפר ואם יהיו אלו העיקריי קיימין ואמר איש לאיש קדש לי ואקדש לך הנה אשר קדש בתחלה הוא קדוש כשר ואשר קדש באחרונה הוא קדוש פסול לפי שהוא מקדש בשכר וכאילו יוליך זה אשר לפניו ויעשה לו תמורה ממה שקדם לו אצלו מן האחת ואם אמר איש לאיש מלא לי ואמלא לך הנה אשר מלא בתחלה פסול בהיות כוונתו בעת המלוי שימלא לו הוא תמורה ממנו והוא כמו מלא לו ולאחר בבת אחת אשר קדם שזה פסול ואשר ימלא באחרונה כשר לפי שהוא ממלא בשכר ואם אמר איש לאיש קדש לי ואמלא לך שניהן כשרין ואמנם אשר קדש בתחלה הנה הוא קדוש כשר ואע"פ שיהיה כעושה מלאכה בשעת קדוש כי זה בלתי מפסיד לקדוש ואשר מלא באחרונה כשר לפי שהוא ממלא בשכר וזה מותר והפך זה מבואר ממה שזכרנו: 
+
+
+Mishnah 5
+
+<b>הממלא לו ולחטאת.</b> מי שימלא מה שיוחד לעצמו או לשתותו או לרחוץ בו או זולת זה וימלא אחר לקדוש ויצטרך שיקדש אשר ייחדו לעצמו עד שלא יפסל מי חטאת בעשיית מלאכה וכבר ביארנו באהלות (פט"ז מ"ב) שאסל הוא הקנה אשר יושם על הכתף ויתלה בו דבר אשר ינשא במשא ואמר יתברך (במדבר י״ט:ט׳) למשמרת למי נדה בזמן שהן שמורים הן מי נדה ולכן ישימם נכחו עד שיהיו שמורים נכח עיניו ואם מלא שני כדים הנה אי אפשר לו אלא שישים אחד נכחו ואחד מאחוריו: 
+
+
+Mishnah 6
+
+כבר ביארו בתוספתא ענין זאת ההלכה ואמרו המוליך את החבל לבעלים לדרכו כשר וענין זה שהוא אם מלא מים לחטאת והיה החבל מוכן אצלו ולקח החבל בידו בעת נושאו המים להשיבו לבעליו ואם היה הולך לדרכו ופגע באדון החבל מידי עברו יתננו לו וישלים דרכו וזה מותר ושלא לדרכו פסול לפי שהוא יצא מדרכו מפני החבל עד שישיבנו לבעליו אחר ישוב לדרכו ואלה המים פסולין לפי שכבר עשה מלאכה עם המלוי והנה הכשירו ביבנה הוראת שעה לזה שהוא כשר ואע"פ שהוליך שלא לדרכו: 
+
+
+Mishnah 7
+
+אם שאב המים וקבץ החבל בידו בעת השאיבה שורות כמו שיעשו האנשים בעת השאיבה הנה זה כשר לפי שזה דרך השואבין לעשות ואם שאב והשליך החבל בארץ עד שהעלה הדלי ואח"ז שב וקיבץ החבל בידו חלק חלק פסול שהוא לקח השתדלות שאינו מכונת השאיבה קודם שישליך האפר במים: 
+
+
+Mishnah 8
+
+דע שזאת הכוונה והוא שהשואב מים לקידוש הנה ישאב בכלי כפי מה שראוי ויקבץ המים במקום אחד והוא נקרא שוקת ויהיה כל מה שיש שם מן המים בשוקת כשר והנה יקודשו אלה המים והם בשוקת וישאב ממנה מעט מעט עד שיכלה והנה לא יסיר מקחת מזאת השוקת מעט מעט ויקדש אותו ויזה עד שישלם וישוב וימלא מן השוקת. ולקיחת מים מן השוקת יקרא זולף וכבר ידעת העיקר שכל מי שיעשה מלאכה שאינה ממה שיעזור בשאיבה ולא מכוונתה שהוא יפסול את המים ולכן אם הצניע את החבית אשר ירצה למלאות לבלתי תשבר או שכפאה על פיה לנגבה כשיעור מה שישאב לא יפסל לפי שזה מכוונת השאיבה וכן אם הסיר החרסים מתוך השוקת בעת השאיבה להתקבץ בה מים רבים הנה כל זה מצרכי המלוי ואם תיקן זאת החבית או הגביה לשאת בה אפר פרה או מים מקודשין או ניקב השוקת לבלתי יעכבוהו החרסים בעת שידלה המים מן השוקת כל זה אינו מכוונת המילוי וכבר עשה מלאכה במילוי ולכן פסול: 
+
+
+Mishnah 9
+
+<b>הורה הוראה.</b> שהבדיל בין המותר והאסור וכן אם דן דיני ממונות או חלצה ומיאנה בפניו כמו שהתבאר בתוספ' והיות האדם הולך והיה אוכל זה ממה שלא יפסיד המלוי. ודבור א"ר יהודה מבואר: 
+
+
+Mishnah 10
+
+כבר ידעת שהממלא כל עוד שיעשה מלאכה קודם הגיע האפר באלה המים הנה הוא פסול אך אם מסר המים לשומר שישמרם הנה שבו ברשות השומר וכל עוד שיעשה השומר מלאכה בעת שמרו אלה המים פסלן ואם עשה בעל המים מלאכה לא פסלן להיות המים ברשות שומר זה אם יהיה השומר טהור אמנם אם היה טמא המים פסולין לפי שהוא בחזקת טמא ואמר רבי אליעזר ואע"פ שבא והגיע בהזייתו ברשות הטמא הנה הוא נשאר תחת שמירת הבעלים וכל עוד שעשו מלאכה נפסלו המים לפי שזה השומר לא הקפיד בשמירתו להיותו טמא ואין הלכה כרבי אליעזר: 
+
+
+Mishnah 11
+
+<b>בקדוש אחד.</b> שנתערבו המימות והשליך בהן אפר אחר כמו שביארנו הנה הן יחד כאיש א' ואע"פ שכל אחד מהן מילא ונשא לעצמו והלך ג"כ מה שיש לו להלוך שזה מותר כמו שקדם ואין הלכה כרבי יוסי: 
+
+
+Mishnah 12
+
+<b>אוכל על מנת לקצות.</b> הוא שיחתוך הפירות כשהן פגים לייבשן וישירם ואחר יאכלם הנה הוא לא יפסול המים כמו אשר מענין הליכה מהלוך אם היה רצונו שיגדור הנה הוא לא יפסול בזה הרצון עד שיגדור וכן זה לא יפסול אע"פ שנשרו מאלו הפירות ושכבר נשלמה מחשבתו ועשה מלאכה וזה כולו כפי מה שביארנו שאין בכל ענין המלוי פסול: ואמרו בשביל שלא יאבד הוא תנאי בפסלות לפי שהוא אם השליכ' שם משום שאין לו לצורך בהם ולא יקפיד אם ישארו או יאבדו הנה הוא לא פסל: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+זה כולו כבר קדם עיקרו בפרק אשר לפני זה וזה שאני כבר ביארתי ששוקת שם המקום אשר יקובץ בו המים מוכן לקדוש וכל עוד שיעמדו בשמירת טמא הנה הן בחזקת טומאה ושהשומר אשר ישמור המים הוא אשר יפסול אם יעשה מלאכה לא בעל המים לפי שכבר מסרן לשומר והוסיף בזאת ההלכה עיקר אחר והוא שאע"פ שיהיו השומרים רבים למים יעשו כולם מלאכה זולת אחד מהן הנה המים כשרים לפי שזה האחד לבד נשימהו שומר ונחשוב השאר כמי שעזב השמירה והעבירה לזולתו: 
+
+
+Mishnah 2
+
+כבר ביארנו בפתיחת זה הסדר שהמשקין טמאים יטמאו אוכלין ולא יטמאו אדם בהיות אלה המשקין ולד הטומאה כפי מה שביארנו שם ואמנם יטמאו אוכלין ומשקין הידים לבד וכבר התבאר בחגיגה (דף יח.) שהאיש הטהור לחטאת אם נטמאו ידיו נטמא גופו ועוד יתבאר בעשירי מזאת המסכתא שהטהור לחטאת אם נגעו משקין טמאים בבשרו הנה הוא טהור כמו שהיה אלא אם נגעו בידיו לאשר ביארנו וכן ג"כ הטהור לחטאת אם נגע בכלים טמאים כבר נטמא ואע"פ שאלה הכלים אינן אבות הטומאה כמו שיתבאר בעשירי מזאת המסכתא וכפי זה העיקר אם נפלו משקין טמאים על בשר המקדש הנה הוא נשאר בטהרתו ואם נפלו על סנדל או בכסותו נטמאת וטמאהו להיותו נוגע בכלים טמאים והנוגע בכלים טמאים טמא לחטאת ואין לחשוב באמרנו משקין טמאים פה שהם טמאים באמת אבל אפי' היו טהורים לקדש הנה הן כמו משקין טמאים לגבי חטאת כמו שיתבאר (פ"י) ושמור זאת הכוונה וזכרה: 
+
+
+Mishnah 3
+
+פרים הנשרפים הוא פר כהן משיח ופר העלם דבר ופר יוה"כ וכן שעירי עובד כוכבים וכבר ביארנו בחמישי מזבחים מופת היות אלה כולן מטמאין בגדים והוא אמר בנין אב כל שדמו נכנס לפנים השורפו מטמא בגדים אמנם פרה אדומה הנה זה בפסוק (במדבר י״ט:ח׳) והשורף אותה יכבס בגדיו וכן בא הפסוק בפר יום הכפורים וממנו ידענו זה הבנין אב כמו שביארנו בזבחים (פי"ב) וכבר בארו בתוספתא [פ"ו] שפרה ופרים הנשרפים מטמאים אוכלים ומשקין ושעיר המשתלח לא יטמא כלל אמרו מפני שהוא חי ואין חי מטמא כמו שביארנו בפתיחת זה הסדר: אמר והמשלח הוא לשון התורה כמו והמשלח וגו' ולכן יחדה המשנה ואמרה אין מטמאין בגדים לפי שהיא תטמא אוכלים ומשקים כמו שהגדתי: 
+
+
+Mishnah 4
+
+כבר ביארנו בפתיחה שנבלת עוף טהור אמנם תטמא האדם בבית הבליעה ואז יטמא בגדים בנגעו בהן וזה מדרבנן אמנם אם נגעה נבלת עוף טהור עצמו בבגדים לא תטמאה וכן לא תטמא אדם בנגיעה ועוד יתבארו הוראת זו בטהרות בתחלת המסכתא: 
+
+
+Mishnah 5
+
+כבר ביארנו זאת ההלכה תכלית הביאור בדברינו בפתיחת זה הסדר ואם תהיה שומר למה שביארנו שם לא תצטרך לתוספת ביאור: 
+
+
+Mishnah 6
+
+כבר ביארנו ג"כ בפתיחת זה הסדר שכלי חרש לא יהיה אב הטומאה לעולם ושלא יטמא כלי חרש אלא באב הטומאה או במשקים טמאים ובהיות זה ג"כ יחוייב שלא יטמא כלי חרש לכלי חרש בשום פנים אם נגע בו ומהעיקר המוקדם שכלי חרש יטמא משקים ואלה המשקים יטמאו כלי חרש להיותן משקים טמאים וכבר ביארנו אלה העקרים כולן תכלית הביאור בפתיחת זה הסדר: 
+
+
+Mishnah 7
+
+זה ג"כ עיקר כבר קדם ביאורו בפתיחת זה הסדר והוא שהראשון והשני אם נגעו במשקין יטמאם וישיבם תחלה וכל שני לטומאה פוסל את התרומה כמו שזכרנו שם וכמו שנבאר בטהרות (פ"א) וכן טבול יום הוא מכלל מי שיפסול התרומה כי הוא לא יטמא משקין ואפילו משקה תרומה כי הוא לא יטמא אך יפסול אותן לבד וישובו משקין פסולין לא טמאין כמו שביארנו בפתיחה: 
+
+
+Mishnah 8
+
+כל הימים דינן דין המקוה ר"ל שאינן מים חיים כמו מי המעיין ואין ראוי בהן טבילה לזבים ולא ילקח מהם מים לטהרת מצורע ולמי חטאת רבי יהודה אומר שהים המקיף לבד הוא אשר דינו דין המקוה ולא יחשב כמעיין ואמנם שאר הימים הנה הם כמו מי מעיין וראויה בהן טבילה לזבים ולקדש בהן מי חטאת. ואמנם קרא האל הים המקיף ימים להיות בו מיני המימות כולם לא שכל ים יקרא מקוה כמו שיאמר רבי מאיר. וזוחלין המימות הניגרים הנוזלים ועוד יתבאר במקואות (פ"ה) שהמעיין מטהר בזוחלין רוצה לומר שאילו היו מיני נוזלין אצל מעיין הנה באלה המים הנוזלין תכון בהן הטבילה ואפי' היה זה שיעור שיהיה כמו המעיין ואין כן במים הנגרין מן המקוה אבל לא יטהר עד שיהיה מקובץ שיעור מ' סאה ועוד יתבאר זה במקואות (שם) ואמר רבי יוסי ששאר הימים זולת הים הגדול נחשבם כמעיין לענין שיטהרו בזוחלין ושהמימות הניגרין הנוזלים מכלים מטהרו בכל שהוא כמעיין ונחשבם כמקוה לענין שהן פסולין למי חטאת ולטהרת מצורע ולטבילת הזב והלכה כרבי יוסי: 
+
+Mishnah 9
+
+<b>מוכים.</b> מזיקין וביאר איך יהיו מזיקים אם שיהיו מלוחין או חמים ואע"פ שהן נובעים אינן מים חיים וכן המעיינין אשר יבשו בקצת העתים והן אשר יקראו מכזבים אמר הפסוק (ישעיהו נ״ח:י״א) וכמוצא מים אשר לא יכזבו מימיו ר"ל שלא יפסקו וייבש ואחר אמר שאם לא יבשו אלא אחר זמן ארוך הנה הם כשרים ופולמוסיות המושל וכבר קדם לך בסוטה(דף מט.) בפולמוס של אספסיינוס ירצה שיהי' זה בימי הממשלה הפלונית או בזמן פלוני הרחוק הוא אשר ייבש זה המעיין או בשנים הרעים ואין הלכה כר' יהודה: 
+
+
+Mishnah 10
+
+מי קרמיון ופיגה וירמוך שם נהרות בא"י. מי ביצים מימות ההטפחה מאמרו בצותיו וגביו: <b>שניהן כשרים.</b> ונתערבו כמו שהיה מתערב מזה המעיין עם מי מעיין אחר אשר כל אחד מהן מהמימות כשירין ר' יהודה פוסל המעורב מהן יחד לקדש מעט מי חטאת ואין הלכה כר' יהודה: 
+
+
+Mishnah 11
+
+ר' יהודה אומר לא יצריך לזאת השוקת שומר בהיותה ידועה שהיא תבא ממי מעיין ומדרך בארות המים אשר יושלך בהן חרסית או זולתה יעכרו המים לפי שהוא יעורר האבק מקערורית הבאר וכן אם השליך טיט במים יעכור לשעתו ואם יעזב זמן ישקע הטיט למטה ויזקקו המים והם יקראו המים הזכים והדקים ומים צלולים ומזה אמרו עד שתצל מלשון צלול ר"ל עד שיזוקק ויזוכך ואין הלכה לא כרבי יהודה ולא כרבי ישמעאל: 
+
+
+Chapter 9
+
+
+
+Mishnah 1
+
+כמו שיקרא הכלי אשר בו המים המוכנים לקדוש שוקת כך יקרא הכלי אשר בה מים מקודשין צלוחית ואם נפל באלה המים מים אחרים בלתי מקודשין אמר רבי אליעזר שהוא יזה שתי הזאות וישליכם חוץ לכלי ותשאר השאר מי חטאת כשרין וכן אם נפל טל במי חטאת יושם הכלי בשמש הנה זה הטל הוא מה שייבש תחלה וישאר שארית המים כשרים ויערה הוא שיריק הכלי וינגב הוא שינגב הכלי ואז יכניס בו מי חטאת ואם נפל בו דבר ירשום כמו הדיו והווטריאול"ו והאורפומינט"ו אשר זכר הנה לא יצטרך שינגב הכלי לפי שאם נשאר בו דבר הנה הוא נראה לפי שהוא ירושם ואם רחץ הכלי עד שלא נשאר בו רושם או בעת ששפך מי הנדה לא נשאר בזה הכלי זה המראה הרושם אינו צריך לנגב: 
+
+
+Mishnah 2
+
+אמר שאם נפלו שקצים ורמשים באלו המים מקודשין ונתבקעו אלה הבעלי חיים כמו שיקרה לבעלי חיים אם נשארו במים זמן מה אחר המות הנה אלו המים פסולין ואע"פ שלא נשתנו מראיהן וכן אם נשתנו מראיהם אע"פ שלא נתבקעו בתוכן הנה הן פסולין אמנם אם לא נתבקעו השרצים ולא נשתנה מראה המים הנה הן כשרים אלא אם נפלו בתוכה חפושית הן פסולין אע"פ שלא נתבקעה ולא נשתנה מראה המים וסבת זה שהיא נקובה כמו גבעול הקנה ויכנסו המים מצד זה ויצאו מצד אחר ותתערב עמהם לחות קרבתם ולכן יפסלו המים: ודירה וכנה שבתבואה הם העש והתולעת אשר יולדו בקמח והם בעלי חיים יבשין אין לחות נראה בהם ואין הלכה כר' שמעון ולא כרבי אליעזר בן יעקב:
+
+Mishnah 3
+
+<b>שתה מהן בהמה פסולין.</b> מפני שיגר ממה שהגיע בפיה ובשפתיה בכלי והוא כבר נתערב ברירה ויפסיד הכל: <b>שהיא מלקת.</b> תלוק בלשונה ותתערב הלחות אשר בלשונה באלו המים והלכה כר"ג ואין הלכה כר"א: 
+
+Mishnah 4
+
+<b>כשיטה.</b> אם הטה הכלי לשתות ממנו הנה הוציאן מהכנתם לקידוש. ר' יהושע אומר כשישתה שהוא כמו הנחש והבהמה ובעת שתותו יתערב לחות פיו בשארית מי חטאת ולכן אם שפך המים בפיו מבלי שיקריב פיו עם פי הכלי לא פסל וזהו כוונת גרגר לקוח מן הגרגרת והוא השיפוי כובע ר"ל אם שפך בגרונו ואשר זכר ר' יוסי מחלקותו אמת לפי שהוא הולך על עקרים הקודמים והלכה כר' יהושע בשני המאמרים: 
+
+
+Mishnah 5
+
+עוד יתבאר לך בזה הפרק שמי חטאת שנפסלו מטמאין ולזה אמר לא יגבלם בטיט לפי שזה מוכן למי שיגע בזה הטיט והוא לא ידע שיטמא ור' יהודה אומר מעת שנתערבו בטיט בטל דינם ולא יטמאו ואמרו בספרי חטאת היא (במדבר יט) מכאן אמרו פרה ששתתה מי חטאת בשרה טמא מעת לעת ר"ל שאם נשחטה אחר זה בפחות מכ"ד שעות בשרה טמא ואם נשחטה אחר כ"ד שעות מעת שתותה בשרה טהור וקבל מופת על זה מאמרו כי דינה משפט החטאת ואפי' נשתנה בחלל הפרה או נתערב בעפר ואין הלכה כרבי יהודה בשני המאמרים: 
+
+
+Mishnah 6
+
+הנה נזדמן פעם אחד בזמן מה ונשאו כלי במי חטאת בספינה ומצאו כזית מן המת בקערורית הספינה ונטמאו אלו להיותם במקום טמא כפי העיקר אשר יתבאר בפ' אשר אחר זה וגזר וגזירה שלא תנשא בספינה לעולם ולא יעביר ג"כ הכלי אשר בו מי חטאת או אפר חטאת על גבי המים ולא יושלך מעבר לעבר ותעבור על הנהר לפי שזה כולן דומים להעברה בספינה וזאת היתה כלל הגזרה וראוי לו שיעביר מי חטאת בעצמו וזה שילך בנהר ויפסיקהו והם בידו לא שישוט והם בידו לפי שגזרו שלא ישוט באופן מן האופנים והוא אמרו אבל הוא עובר במים עד צוארו ואחר אמר עובר הוא הטהור לחטאת אם שט במים או עבר בספינה הנה הוא טהור וכן אם שט ובידו כלי ריקם טהור לחטאת או מים שאינן מקודשים שהן נשארו טהורין כמו שהיו לפי שלא גזרו אלא על האפר ועל המים המקודשין אמנם האנשים והכלים ומים שאינן מקודשין לא גזרו עליהן: 
+
+
+Mishnah 7
+
+<b>אפר מקלה.</b> אפר אלסועא"י ואין הלכה כר' אליעזר: 
+
+
+Mishnah 8
+
+כבר ביארנו בראשון מכלים שמי חטאת יטמאו אדם וכלים וביארנו על איזה אופן יטמאו במגע ובמשא ובאיזה אופן לא יטמאו זה אם היו טהורין בעצמן אמנם אם נפסלו מי חטאת כגון שנתערבו עם מים אחרים או תשתה בהמה מהן כפי מה שהתבאר בזה הפרק או אם נטמאו מי חטאת כגון שנגע בהן טמא או שנטמאו באופן מאופני טומאת משקין אשר קדם ביאורם הנה מזה ידבר בזאת ההלכה וכבר התבאר בשני מחגיגה (דף יח:) שאין כל איש טהור טהור לכל הדברים אבל יהיה לדבר טהור וטמא למה שהוא יותר מעולה במדרגה וקדושה מזה הדבר אשר הוא טהור לו ואמר שם שאלה מי החטאת שנפסלו מטמאין את הטהור לתרומ' כל עוד שנגע בהן בין שנגע בידיו או נפל מהן מעט על גופו שאין ראוי לו לאכול תרומה לפי שהוא טמא אע"פ שהוא טהור לחטאת ר"ל לקחת המילוי ולקדש ולהזות הנה הוא נשאר בטהרתו ולא יטמאנו בין שנגע בידו או בגופו לפי שהוא ממין מה שהוא טהור לו ואם נטמאו אלה מי חטאת ונגע בהן טהור לחטאת בידיו הנה יטמאו וסבת זה שכל מי שיגע במשקין טמאים נטמאו ידיו כמו שזכרנו בפתיחת זה הסדר ואם נפלו משקין טמאים על שאר הגוף לא יטמא האדם כמו שביארנו שם וכבר נשרש אצלנו שרש והוא אמרם בחגיגה (שם) ולחטאת אם נטמאו ידיו נטמא גופו כל זה אם נגע בידיו והוא טהור לחטאת נטמא כולו: 
+
+
+Mishnah 9
+
+זה מבואר ממה שקדם בביאור ההלכה אשר קודם זה לפי שאלה המים אינן טמאין אלא לגבי טהור בתרומה אשר אינן ממין אשר הוא טהור לו: 
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+כבר ידעת שאין כל אדם טהור או כל כלי טהור באמת הוא טהור לגבי חטאת אבל עד שיטהר לחטאת כמו שהתבאר בשני מחגיגה (דף יח:) ושם אמרו יוחנן בן גודגדא היה אוכל בטהרת הקדש כל ימיו והיתה מטפחתו מדרס לחטאת ר"ל לגבי חטאת כמו מדרס הזב בשוה ואף ע"פ שהיתה בתכלית הטהרה והבן זה העיקר וג"כ שהכלי שהוא טמא באמת או במדרס או במת אם הגיע אליו תנועה מפני האדם ולא תנועת היסט אבל תנועה יותר חלושה ממנו כמו שנבאר בזאת ההלכה הנה זה האדם נטמא וזאת היא טומאת מדף והיא טומאה קלה מדרבנן ובראש מסכ' נדה (דף ד:) אמרו בטומאת מדף דרבנן דכתיב קול עלה נדף ר"ל תנועה חלושה הנה זה חלק אחד מחלקי טומאת מדף ונשאר חלק אחר והוא כל מה שיגיע על הזב מלמעלה מן הכלים ואפילו היה בינו ובינם מכסים רבים מאד הנה זה הכלי העליון יטמא והוא יקרא מדף לפי שהוא כלי הגיע אליו תנועה חלושה מן הזב אך זה הכלי יטמא טומאה קלה ר"ל שלא יטמא אדם וכלים כמו המשכב אמנם יטמא אוכלים ומשקין לבד וזה המדף הוא ולד הטומאה לא אב הטומאה כפי העקרים אשר הקדמנו בפתיחת זה הסדר ועוד נבאר דין מדף בעקריו והוראותיו ומופתיו מן הפסוקים בפ' אחרון מזבחים וכבר קדם לך בכלים (פ"א) זכרון הכלים אשר יטמאו במדרס ואחר מניתי לך אלו העקרים שים שכלך להבין זאת ההלכה אמר שכל כלי אפשר בו שיטמא במדרס וזה כשיהיה ראוי למשכב או למושב כפי מה שהתבאר בכלים ואין הבדל בין היותו טמא או היותו טהור כל עוד שהגיע זה אשר הוא טהור לחטאת בזה הכלי תנועת מדף הנה נטמא לפי שכל מה שיאות למדרס לגבי חטאת מדרס הזב נחשבהו לא לענין נוגע או נושא אלא לענין טומאת מדף לפי שאנחנו נשימהו במדרגת המדרס האמתי: <b>ואדם כיוצא בו.</b> ר"ל כל האדם מן האדם ואף על פי שיהיה טהור הנה הוא כמו זה הכלי הראוי למדרס אשר אמרנו שהוא יטמא טהור לחטאת אפי' במדף ואמנם במגע לא דבר בו ואם היה זה הכלי ראוי לטמא טמא מת ואינו ראוי למדרס א"ר יהושע שהוא כמו הראוי למדרס וכל עוד שהגיע אליו ממנו תטעה נטמא זה המניע ואפי' היה הכלי המונע טהור ר' אליעזר אימר אפי' היה הכלי המונע טמא מת מניעו אינו נטמא לחטאת לפי שלא נעשה זה זולת הדבר אשר הוא ראוי למדרס וחכמים יאמרו אם ידענו שהוא טמא טומאת מת לא זולתו מן הטומאה אז יהיה מדף לחטאת ושמע המשל הנזכר דתוספתא אשר יתבאר לך ממנו טומאת מדף ומחלוקת רבי אליעזר ורבי יהושע וחכמים והוא שאם סגר פתח מן הפתחים ומפתח תלוי בזה הפתח ויניע המפתח בעת סגירת הדלת א"ר אליעזר שאפי' היה המפתח טמא טומאת מת הנה אשר סגר הבית טהור לחטאת ר"ל למלאות ולקדש ולהזאה כמו שהיה בתחלה ור' יהושע אומר שאפי' היה המפתח טהור הנה זה האיש טמא למלאות ובתוספתא אמרו מעשה בר' ישמעאל שהיה מהלך אחר ר' יהושע אמר לו טהור לחטאת שהסיט את המפתח הטהור של תרומה מהו טמא או טהור אמר לו טמא. וחכ"א שאם היה המפתח טמא מת אז יהיה סוגר הדלת טמא לחטאת ואם היה טהור סוגר הדלת טהור לחטאת ולמה שבא לשון המשנה ואמר בטמא מדף ובטהור אינו מדף והיה קם בלבול אם יהיה זה הכלי טמא באי זו טומאה היתה שהוא יטמא במדף הוצרכה התוספתא לביאור סברת חכמים ואמרה הטמא שנטמא טמא מת ולא טמא מדף ר"ל שזה הכלי כבר נטמא במת לא שיהיה הכלי עצמו נטמא טומאת מדף כמו שזכרנו ר"ל שהוא יהיה וולד הטומאה והלכה כחכמים: 
+
+
+Mishnah 2
+
+כבר ביארתי לך שהמדף שם הכלי שעל גבי הזב והוא ולד הטומאה ולא יטמא זולת אוכלים ומשקין אך לעליונות מדרגות החטאת כמו שיתבאר שמנו מדף שיטמא אדם וכלים הטהורין לחטאת וכאשר תשמע לגין של חטאת דע שהוא הכלי אשר בו מים מקודשים וכבר ביארנו בפתיחת זה הסדר שאוכלין טמאין ומשקין טמאין לא יטמאו האדם במגע אלא אם נגע בידיו ביחוד נטמאו ידיו לבד וכבר ספרנו בעיקר של חטאת אם נטמאו ידיו נטמא גופו ולכך אם נגע הטהור לחטאת באוכלין ומשקין הטמאים לחטאת בידו נטמא כולו ושכל המשקין והאוכלין אף על פי שהיו טהורין לקדש הנה הן טמאין לגבי חטאת ורבי יהושע אומר שאם הסיטן בידו כאילו הוא נגע בידו ואין הלכה כרבי יהושע: 
+
+
+Mishnah 3
+
+<b>קלל.</b> הוא הכד הנקראת קלת תרגום (בראשית כ״ד:כ׳) ותער כדה ונפצת קולתה והוא יקרא הכלי אשר בה אפר הפרה קלל של חטאת ודיבורו פה בכד של חרס שאינו מטמא מגבו או כלי אבן וכיוצא בו מן הכלים אשר לא יקבלו טומאה בשום פנים כפי מה שהתבאר בכלים (פ"ב) וזה אם נגע בשרץ טהור ואמנם אמרו שאם הניח זה הכלי על גבי השרץ מטמא האפר לעיקר אבאר לך וזה שהאל ית' אמר באפר הפרה (במדבר י״ט:ט׳) והניח מחוץ למחנה במקום טהור ואמרו חכמים שאם הגיע האפר בעצמו על גבי דבר טמא אין זה במקום טהור ורבי אליעזר אומר בהיות הכלי טהור מקום טהור הוא וכבר ביארנו בפתיחת זה הסדר שאוכלין טמאים ומשקין טמאין אמנם יטמאו הכלי מדרבנן ועוד יתבאר בסוף מסכת זבים שכתבי הקודש פוסלים את התרומה כמו שני לטומאה ונתבאר סבת זה שם לפי שהיא גזירה מדרבנן ואמרו חכמים שכלי זה אשר לא יטמא אלא מדרבנן אם הגיע הכלי באפר הפרה על גביהן אין זה מקום טהור ונטמא האפר ור' יוסי לא ישמור זה בטומאה דרבנן והל' כחכמים בכל: 
+
+
+Mishnah 4
+
+לא תחשוב שזה התנור נטמא בשרץ וכיוצא בהן מאבות הטומאה ואשר יגע בו נטמאו ידיו כמו שהתבאר בשלישי ממסכת ידים אבל הוא תנור טהור לפי שהכלי הטהור לקדש טמא הוא לחטאת כמו שיתבאר וכבר ידעת העיקר בחטאת שמי שנטמאו ידיו נטמא גופו: וכבר ביארנו שאסל קנה ינשא עליו משא ואם מתחו המקבל על תנור טמא ובקצותיו שני כדים בהן אפר הפרה הנה טמא האפר להיותה בזולת מקום טהור וכן האיש העומד על התנור טמא לחטאת עומד במקום טמא ומי חטאת בידו הנה נטמא האפר להיותה בידו והוא במקום טמא כי הנה הכלי במקום טמא ור"ע אומר בהיות הכלים אינם על עצם התנור אלא יוצאין ממנו אינם במקום טמא ואין הלכה כר"ע ואני מופלא בהיות נוגע לתנור יטמא לחטאת וברגלו טהור וכבר התבאר אצלינו שכל מי שיגע בכלי הטמא לחטאת לא נגע באי זה אבר שיהיה מגופו הנה נטמא לחטאת ואפי' נטמא זה הכלי במשקין כמו שביארנו בפרק שמיני והקרוב אצלי בסבת זה היות זה המין מן הכלים לא יהיה לעולם אב הטומאה עד שיטמא אדם ר"ל כלי חרש אשר דין התנור ודינו דבר אחד כמו שביארנו במקומות ממסכ' כלים והשאירוהו לגבי חטאת ג"כ על ענינו ר"ל שיטמא את הידים לבד: 
+
+Mishnah 5
+
+כבר ביארנו בפרק י"א ממסכת שבת (דף צז:) סברת ר"ע שהוא מחשב קלוטה כמי שהונחה וכפל סברתו הנה ואמר שאם העביר זה הלגין על התנור טמא הנה כאילו הונח שם וחכ"א כאשר לא הונח ע"ג מקום טמא הנה הוא טהור ואחר ביאר שאם עמד טהור לחטאת ע"ג תנור טמא ובידו כלי טהור לחטאת ריקם הנה זה הכלי טהור לחטאת נשאר על עניינו וכן אם היה בידו כלי ממים שאינן מקודשים הנה הן ג"כ נשארות בכשרותם שאנחנו לא נצריך מקום טהור אלא לאפר הפרה כמו שביאר הפסוק או למים מקודשים מסבת האפר אשר בה: 
+
+
+Mishnah 6
+
+זאת ההלכה גדולה העומק מאד רבות הקושי ולכן אראה שאזכור בה שרשים אשר נבנו עליה אלה הפרצות אע"פ שכבר הקדמתיך אלה ההקדמות מפוזרות במקומות מזאת המסכתא והן ז' שרשים הראשון שהכלים הטהורין לתרומה או לקודש טמאין הן לגבי חטאת כמו שהתבאר בשני מחגיגה (דף יח.) והשרש השני שכל אדם טהור לתרומה או לקדש טמא לחטאת והשרש השלישי שכל מה שאמרנוהו והצענוהו בפתיחת זה הסדר ממשפט ראשון וב' וג' וד' אמרנו שאב הטומאה לבד הוא אשר יטמא אדם וכלים ושולד הטומאה לא יטמא אדם וכלים ואין כלי מטמא כלי אמנם זה כלו לגבי טהרת הקדש וטהרת תרומה אמנם לגבי חטאת כל כלי טמא לחטאת מטמא את חבירו וחבירו את חבירו אפי' הן מאה ועוד יתבאר זה בפ' אחרון מזאת המסכתא והשרש הד' שהטהור לחטאת אם נגע בכלי טמא לחטאת נטמאו ידיו והשרש הה' שהטהור לחטאת שנטמאו ידיו נטמא גופו והשרש הו' שהדברים אשר יטמאו הידים הן במשוש ואם יהיה בין היד ובינה מסך כמו עלה נייר וכיוצא בהן הנה הן לא יטמאו הידים ואפי' הניעם ואחזם ושם כאגר הוא נייר. והשרש הז' שמי חטאת לא יטמאו האיש אשר הוא טהור לחטאת בלוקחו אותם כמו מה שיטמאו זולתו במגע ובמשא כפי מה שהתבאר בראשון מכלים ואם היה טמא לחטאת אשר לא יכוין לחטאת הנה מי חטאת יטמאוהו אז במגע ובמשא כמו שיתבאר מפירושינו בראשון מכלים ואחר מניתי אלה הז' שרשים שים שכלך להבין זאת ההלכה אמר שאם נגע לגין של מי חטאת בלגין של קדש או של תרומה הנה לגין של חטאת כבר נטמא לפי שלגין של קדש ושל תרומה טמא הוא לגבי חטאת אמנם לגין של קדש ושל תרומה הנה הוא נשאר בטהרתו אם החזיק הב' לגינין בשתי ידיו שהן רוצה לומר לגין של חטאת ושל קדש או של תרומה להיותו טמא לגבי חטאת כמו שהתבאר ואם ניטמא ידו ניטמא גופו וששב טמא לחטאת מפני החזיקו לגין של קדש בידו ניטמא לגין של חטאת אשר בידו האחרת ומפני היותו ג"כ טמא לחטאת יטמא מי חטאת אשר נשא בידו כמו שביארנו בשרש הז' מאלו השרשים וישוב טמא לתרומה גם כן ולזה יטמא לגין של קדש ושל תרומה אשר בידו מפני מי חטאת אשר בידו האחרת וכמו זה המשפט בעצמו יחייב כאילו היה לגין של חטאת כרוך בנייר אשר בידו ולגין של קדש אשר בידו האחרת בלי מסך לפי שהגלות זה הלגין אשר הוא טמא לגבי חטאת הוא אשר יטמא גופו עד שיהיה מטמא החטאת ונושא החטאת יחייבוהו לטמא התרומה אשר בידו אחרת או הקדש כמו שביארנו ולזה אמרנו אם היה לגין של תרומה בנייר ושל חטאת בידו שניהם טהורין לפי שהוא לא יטמא בלגין של תרומה לפי שהנייר מבדיל ביניהן וישאר טהור לחטאת כמו שהיה ויהיה לגין של חטאת שבידו השנייה טהור ולא יטמאנו ג"כ נשיאות מי חטאת לפי שהוא ראוי להזות ולזה ישאר לגין של תרומה טהור וכן אם היו שניהם בשני ניירות כי העיקר היות של קדש ושל תרומה בנייר כמו שביארנו וחלק ר' יהושע על זה ההבדל ואמר ואפי' היה של תרומה בנייר ושל חטאת בידו טמא בהעלותו שני לגינים בשתי ידיו לפי שזה הלגין שהוא טמא לגבי חטאת כמו שיטמא הטהור לחטאת אם נגע בו כן יטמאנו אם נשאו כפי מה שהתבאר מסברתו במסיט אוכלין ומשקין בידו בזה הפ' אשר אמר שהוא טמא לחטאת ואע"פ שלא נגע ולשון התוספתא זה הכלל כל שמטמא מי חטאת במגע מטמא במשא וזה הדבור אמנם אמרו שם בתת סבה למאמר ר' יהושע של חטאת טמא והבן זה ואחר אמר אם היו נתונים על הארץ ונגע בהן רוצה לומר אם היו לגין של קדש או של תרומה מונח על הארץ ולגין של חטאת ונגע טהור לקדש או לתרומה הנה של חטאת טמא לפי שזה הטהור טמא הוא לגבי חטאת ושל תרומה או של קדש טהור לפי שהוא אע"פ שהיה טמא לחטאת וטימא את הלגין לא טימא מי חטאת אשר בתוך הלגין (עד שישוב טמא לתרומה) לפי שהוא לא נשא מי חטאת (ולא נגע בה אמנם) [אלא] נגע בלגין לבד והבן זה כי זה עיון דק שאם הסיט זה הטהור לקדש לגין של קדש ושל חטאת הנה שניהן טהורים אצל החכמים אחר שלא נגע ור' יהושע יטמא של חטאת כמו אם נגע שהמסיט אצלו בזה האופן כמו נוגע כמו שכבר נתבאר מסברתו בזה הפרק ואין הלכה כר' יהושע בשני המאמרים: 
+
+Chapter 11
+
+
+
+Mishnah 1
+
+אם מצאה מכוסה בידוע שאדם הוא אשר כיסה אותה והיה ראוי להיות טהור לחטאת והנה לא יהיה לפי שרוב האנשים אינן טהורין לחטאת ולזה תפסל ואם מצאה מגולה הנה לא נאמר שאדם גילה אותה באמת אבל גילה אותה בעל חיים אשר לא יפסול מי חטאת בנגעו בה אלא בשתית קצת מימיו כפי מה שהתבאר בפ' התשיעי ושם התבאר שר"ג אומר שנחש אם שתה מי חטאת פסלן. וכבר ידעת העיקר והוא שמי חטאת ואפר חטאת לא יהיו אלא במקום טהור ומים שאינן מקודשין לא נשמור בהם זה ולשון ספרי קלל של חטאת שמוקף צמיד פתיל ונתון באהל המת טמא שנאמר (במדבר י״ט:ט׳) במקום טהור ואין זה מקום טהור:
+
+Mishnah 2
+
+עוד יתבאר לך במסכת אשר אחר זאת (טהרות פ"ד מ"ה) שיש שם ספק טומאה תשרף עליו תרומה ויש שם ספק טומאה לא תשרף ולא תאכל וזהו ענין תולין ויש שם ספק טומאה לא תטמא התרומה בשום פנים אבל תשאר טהורה כמו שהיתה ומותר לאכילה ולכן אמר שכל ספק טומאה שנתחדש בחטאת אילו נתחדש כמותה בתרומה היתה טהורה והותר לאכילה הנה הוא טהור גם כן לגבי חטאת וכל ספק טומאה שיתחדש בחטאת אילו נתחדש כמותה בתרומה היתה תלויה הנה זה החטאת תשפך ואם נעשו חולין על טהרת החטאת כמו שיתבאר במסכתא טהרות (שם) שיעשו חולין על טהרת הקדש ועל טהרת תרומה ונתחדש להן כמו זה הספק טומאה הנה הן ישארו תלויות ולא נאמר הואיל ונעשו על טהרת חטאת וכמו זה הספק בחטאת תשפך כן ג"כ אלו הטהרות ישרפו ולא ידמה שפיכת החטאת לשרפת הטהרות שלא נעשה לאכילה ואלו נעשו לאכילה: <b>והרפפות.</b> הן שבכות מעץ כמו שביארנו בשלשה עשר מאהלות: <b>ורעדות.</b> עצים מחוברים חבור חלוש ולזה נקרא רעדות להתרעדם אם ינעו ואמר שהן אינן כלים שיקבלו טומאה ולזה לא יטמאו לא קדש ולא תרומה ולא חטאת לפי שהן אינן ראויין לטומאה. ורבי אליעזר אומר שהרעדות הנה לפעמים ישב אדם עליהן והן ראויות למשכב ולזה יהיו טמאות לחטאת וזה אצלי דומה בלתי אפשר שיאמר ברפפות וברעדות כי לא תמצא בתוספתא ובברייתא מה שיתאמת בו כוונת זה המאמר: 
+
+Mishnah 3
+
+כבר בארנו פעמים רבות שאוכלין טמאים לא יטמאו משקין או אוכלין אחרים אלא אם יהיו כביצה (לגבורות) [תרנגולת] וכבר בארנו שכל האוכלין טמאין הן לגבי חטאת ואפי' לקדש ולאלה השרשים אם נפל דבלה של תרומה כביצה לתוך מי חטאת נטמאו המים ואפי' היתה תרומה טהורה ומי שיאכלה אחר זה חייב מיתה לפי שהוא יטמא בעת אכילה כאשר נגעה במי נדה כפי מה שהתבאר בראשון מכלים ומי שאכל כזית מתרומה והוא טמא חייב כמו שבארנו בתשיעי מסנהדרין (דף פג.) ועוד בארנו שהטהור לחטאת לא יטמא במי חטאת בעת לוקחו אותם ועוד יתבאר בסוף זבים מי שהביא ראשו ורובו במים שאובין הנה הוא טמא מדרבנן ופוסל את התרומה וידוע הוא שמי חטאת מים שאובין הן ואם הכניס ראשו ורובו לתוך מי חטאת טמא לחטאת מצד מים שאובין ומעת שנטמא לחטאת יטמאוהו מי חטאת אשר נגע בהן וישוב ראשון לטומאה ואין הלכה כר' יוסי: 
+
+Mishnah 4
+
+כשתעיין העקרים אשר הקדמנו בפתיחת זה הסדר תמצא שכל טעון טבילה מן התורה אמנם הוא אב הטומאה או ראשון לטומאה ושם בארנו שראשון עושה שני בחולין וכ"ש במעשר ובתרומה ובקדש ועוד יתבאר זה בטהרות (פ"ב). לאחר ביאתו במים אשר הוא טבול יום יאמר ר' מאיר שהוא יפסול את התרומה ויטמא את הקדש וחכמים אומרים שטבול יום כמו שיפסול את התרומה כן יפסול את הקדש ולא יטמא בשום פנים וכבר זכרנו זה בפתיחה בהתבארנו טומאת משקין וכן אומרים חכמים שטבול יום אם היה טעון ביאת מים מן התורה חייב על ביאת המקדש עד שיערב שמשו אף ע"פ שטבל וכבר קדם לך בראשון מכלי' שטבול יום אסור להכנס לעזרת נשים אך אינו חייב אלא על עזרת ישראל כמו שבארנו שם והלכה כחכמים: 
+
+
+Mishnah 5
+
+<b>כל הטעון ביאת מים מדברי סופרים.</b> כמו אוכל אוכלין טמאים ושותה משקין טמאים ועוד יתבאר לך שהוא מטמא את הקדש ופוסל את התרומה וכבר בארנו בפתיחת זה הסדר שהוא אינו טעון הערב שמש ולזה לאחר ביאתו מותר בכלן ורוצה לומר לאחר ביאתו במים ואינו חייב על ביאת מקדש לפי שהוא טומאה קלה מדרבנן והפסוק לא אסר ביאת מקדש אלא על מי שנטמא באב הטומאה מדאורייתא כמו שאמר בטומאת אדם או בבהמה טמאה או בכל שרץ טמא: 
+
+
+Mishnah 6
+
+<b>האזוב.</b> מכלל האוכלים ולזה לא יטמא אלא אחר הכשר ואם נגע בו אפילו מי שאכל אוכלים טמאים הנה הוא יטמאהו ולא יזה בו מי חטאת וכן יטמא זה הטעון ביאת מים ואפי' מדברי סופרים למים שאינן מקודשין המוכנין לקדש ולכלי ריקם הטהור לחטאת ר"ל כלי שטהור לגבי חטאת לשום בו אפר פרה או מים מקודשין וכיוצא בזה והלכה כחכמים: 
+
+
+Mishnah 7
+
+<b>שם לווי.</b> שם מחובר: אזוב זה ירצה לומר שאם יראהו הרואה יאמר אזוב הוא זה מבלי שיודיעהו בדבר ואמנם יחוייב האזוב בתרומה אם נזרע בגנות כפי העקרים אשר בארנו בזרעים ואמרו אזוב תרומה טמאה פסול ותאמר איך אפשר בו ההזאה והוא יטמא מי חטאת ואפי' היתה תרומה טהורה כפי מה שקדם לפי שכבר התבאר שהתרומה לא תטמא מי חטאת אלא אם תהיה כביצה ואפילו אם היתה טמאה: <b>ותמרה.</b> פה יקראו הכיס אשר בו יהיה הזרע בקצות הענפים: <b>ויונקות.</b> הוא אשר בארץ: <b>גבעולין.</b> הוא הפרח קודם שיפתח כל עוד שהוא מקובץ בכיס אחד. ואחר אמרו ואין חייבין על היונקות על ביאת המקדש כוונת זה שאם היה טמא והוזה עליו ביונקות ובא אל המקדש הנה הוא פטור אע"פ שלא ב) (יעבור) [יטהר] בזאת ההזאה כי אחר שהוזה עליו בזאת לא נאמר בו את מקדש ה' טמא ואין הלכה כר"א: 
+
+Mishnah 8
+
+אלו המשקין לא תחשבם משקין טמאים אבל אפי' משקין טהורים מעת שהוכשר פסול להזות בו להיותו מוכן לטומאה ואין הלכה כרבי מאיר: 
+
+
+Mishnah 9
+
+שלשה קלחים שלשה שרשים ובכל שרש גבעול אחד ויבא בשלשה הענפים שלשה גבעולין ור' יהודה אומר שיצטרך שיהיה בכל קלח שלשה גבעולין: מפסגו או מפסקו הכל אחד רוצה לומר שאם היה שרש אחד ובו שלשה ענפים יפשחם עד שישובו שלשה קלחים ואחר יקשרם וישיבם אגודה אחת לפי שבא הפסוק (במדבר יט) ולקח אזוב ואמר בפסח מצרים (שמות יב) ולקחתם אגודת אזוב הנה הצריך שתהיה אגודה ולא תהיה פחותה משלשה ענפים ובספרי נאמר כאן לקיחה ונאמר להלן לקיחה מה לקיחה האמורה להלן שלשה אף לקיחה האמורה כאן שלשה: <b>גרדומיו.</b> שארית הגבעולין אם נשארו העלין ועבר עליו הזמן ואפילו לא נשאר מהן אלא שיעור מועט מכל גבעול והלכה כרבי יוסי: 
+
+
+Chapter 12
+
+
+
+Mishnah 1
+
+<b>מספקו.</b> יקשרהו בחוט בקצה הכוש עד שישיג מי החטאת אשר בכלי ואחר יוציאהו ואין הלכה כר' יהודה ורבי שמעון: 
+
+
+Mishnah 2
+
+מיצה הזיל ויצק מל' (ויקרא א) ונמצה דמו: <b>טובל ומעלה כדרכו.</b> ולא נאמר אך אלה המים אשר עלו באזוב אבל אמנם הוא מן המי' אשר בפי הכלי לצרו' פיה והתחברות האזוב בה לא תצטרך טבילה ורבי יהודה אומר שהזאה זו ראשונה לבד הוא אשר יזה מזה הכלי הצר: <b>ובלבד שלא יספג.</b> לא ינגב הכלי בזה האזוב כמו שינגב טיט הנרוק בבגד לאמרו השי"ת וטבל במים עד שיהיה שם טבילה והוא אמרם עד שיהיה במים כדי טבילה ואין הלכה כרבי יהודה: <b>הזאתו פסולה.</b> לפי שההזאה לא תצטרך כוונת המזה ואמרו אפילו הן מאה ירצה בו שהוא מזה על כל הזאה אחת תכלול הכל ולא נצטרך הזאה נפרדת על כל איש ואיש: 
+
+Mishnah 3
+
+אמר ה' ית' (במדבר י״ט:י״ט) והזה הטהור על הטמא יצטרך שהמזה יתכוין להזות על הטמא ולזה אם טבל האזוב והוא מכוין שיזה על דבר שהוא מקבל טומאה או על האדם שהוא ג"כ טמא וראוי להזאה הנה היא טבילה כשרה ואם הזה מזאת הטבילה על דבר שאינו מקבל טומאה ונשאר באזוב שארית אפשר שיזה ממנה הזאה שנית הנה לא יצטרך שיטבול האזוב פעם שנית אבל יזה ממנו על דבר שצריך הזאה וזהו אמרם אם יש באזוב לא ישנה לפי שהוא הטביל את האזוב להזות על דבר המקבל טומאה ולא יצטרך לטבול פעם שנית אמנם אם הטביל את האזוב להזות על דבר שאינו מקבל טומאה ואחר הזה על דבר שהוא מקבל טומאה הנה היא הזאה פסולה לפי שהוא בעת שטבל את האזוב לא היתה טבילה כשרה ולכן אפילו נשאר באזוב שארית מן המים לא יזה ממנו הזאה שנית עד שיטבול את האזוב פעם שניה לכונה שיזה על הטמא והוא אמרו אם יש באזוב ישנה הפירוש הנכון שאע"פ שיש מים באזוב להזות הזיה שניה ישנה ויטביל ובתוספתא אמרו בתתו סבה לזה ההבדל הואיל ותחילת טבילתו פסולה כך הזאתו פסולה: ואמרו מים המנטפין הוא שאם הטביל את האזוב להזות על דבר שאינו מקבל טומאה ונטפו המים מן האזוב טפות הנה אלה הטפות כשרות להזאה ר"ל שיטבול בהן האזוב ויזה מהן ולכן יטמאו כמו שיטמאו מי חטאת כמו שהתבאר בראשון מכלים ולא נדריג אלה הטפות במדרגה מה שיוטף מדבר טמא בעת ההזאה עליו אשר לא יטמא כמו שהתבאר לפי שאלו לא עשו מצותן לפי שהטבילה טבילה פסולה לפי שהוא טבל לשם דבר שאינו מקבל טומאה וכן יתבאר מן התוספתא ביאור זאת ההלכה ותבינהו: 
+
+
+Mishnah 4
+
+כבר קדם לך שמזין על האדם לדעתו ושלא לדעתו ואם היה אחד מזה מחלון של רבים לטהר האיש והזה על איש טמא וחשב שהוא כבר נטהר ובא אל המקדש ואחר נמצאו אלה מי חטאת פסולין אשר לא הגיע אליו טהרה שלימה הנה הוא עם זה לא יחוייב קרבן להיותה בחלון של רבים דומה לספק טומאה ברשות הרבים אשר ספקו טהור כמו שיתבאר במסכת אשר אחר זאת ולא נאמר אליו לאיזה דבר לא חקרת על אלה המים ואז תבוא אל המקדש כי מן הידוע שלא יקרה לטהר הרבים אלא במים כשרים אמנם אם היה חלון של יחיד הנה יחייבהו שיחקור ואז יבא אל המקדש ולזה חייב קרבן לפי שדומה ג"כ לספק טומאה ברה"י אשר ספיקו טמא. וכ"ג פטור מקרבן בשני העניינים יחד לפי שהוא לא יחוייב קרבן על טומאת מקדש וקדשיו כפי מה שביארנו בשני מהוריות (דף ט.): <b>מחליקים.</b> מעמידים ודורסים ידרסו כי הוא יאמר שחלון של רבים אשר נשרה הקרקע נגדו כאשר יפול עליה מי חטאת תמיד הנה האנשים היו מעמידים באלו המים ויגוללו שמלותם והיו ג"כ דורסין [אותן] ברגליהם ולא היו נמנעים מלבא אל המקדש ומהתעסק בקדשים מפני שמי חטאת שכבר הוזה בהן לא יטמאו כמו שיטמאו מי חטאת כפי מה שביארנו בראשון מכלים והוא אמרו מפני שאמרו מי חטאת שעשו מצותן אינן מטמאין: 
+
+
+Mishnah 5
+
+זאת ההלכה יזכור בה ענין אחד מן הכוונה הקודמת והוא שמי חטאת שעשו מצותן אינן מטמאין ולכן אם לקח איש טהור קרדום שנטמא והחזיקו בכנפו והזה עליו המזה מי חטאת אע"פ שעל זה הקורדום ממי חטאת כדי הזייה הנה הנושא הקורדום בידו טהור כמו שהיה ולא נאמר שהוא נשא מי חטאת לפי שכבר עשו מצותן וכבר ביארנו בפתיחת זה הסדר שכל מה שיטמא במת טומאת ז' הוא אב הטומאה וידוע הוא שלא יצטרך הזאה אלא מי שנטמא טומאת שבעה וכן ביארט שאב הטומאה הוא אשר יטמא אדם וולד הטומאה לא יטמאנו ולאלה העקרים אמר שהטהור יחזיק הקורדום הטמא בבגדו יהיה בגדו ולד הטומאה ולא יטמאנו ומבואר הוא שיצטרך שיהיה בקרדום ג"כ לא הגיע אליו טומאה מן המת כי אז ישוב בזה הכנף אב כמו שביארנו שם ואחר ישוב לבאר כמה שיעור ההזאה אשר תטמא במשא ואמר כדי שיטביל ראשי גבעולין וכוונת מאמר רבי יהודה על אזוב של נחשת שלא ידובק בו דבר ולא ישאף מאלה המים אשר עליו דבר ואין הלכה כרבי יהודה: 
+
+
+Mishnah 6
+
+כבר ידעת שאוכלין טמאים לא יטמאו זולתן אלא כביצה ואחר אמר שזה האזוב הטמא אם היה בו כביצה הנה הוא יטמא אזוב שני ושני לשלישי וכן עד עולם לענין מי חטאת ביחוד לפי שלא אמר בהן לא ד' ולא עשירי אלא הכל טמא: דע שאמרו פה המזה באזוב טמא אמנם ירצה בו אזוב הטמא לחטאת אשר כבר אמרנו שהוא אפי' היה רחוק אלף מדרגות מן הטומאה הנה הוא טמא ולכן המים פסולים אמנם אילו היה האזוב הטמא לקדש או לתרומה היו המים טמאים כמו שביארנו בפ' אשר קודם זה: 
+
+
+Mishnah 7
+
+כבר ביארנו שלענין חטאת אדם מטמא אדם וכלי מטמא כלי אל לא תכלית ולא יאמר לא שני ולא שלישי ולשון התוספתא אין אומרים בחטאת זה ראשון וזה שני אלא אפילו הן מאה כולן תחלה שאין מונין למי חטאת. עיסה שנעשית על גבי חטאת ונגע שרץ באחד מהן אפי' מאה כולן תחלה שאין מונין למי חטאת: 
+
+
+Mishnah 8
+
+תבנית הפעמון מפורסם והקיפו יקרא זוג והלשון אשר בפנים אשר ישמיע הקול בעת תנועתו יקרא ענבול והן מחוברים יחד וכאשר יזה מי חטאת על האחד מהן נטהר הכל והכוש אשר יטוו בה הוא מחובר מג' חלקים החלק הראשון העץ אשר עליו הדבר הטווי או המפותל והחלק הב' קצה הברזל או הנחשת אשר יהיה בקצה זה העץ והוא אשר יקרא צינורא והחלק השלישי המכביד והוא אשר יקרא פיקה והוא אשר יקרא במערב נולה ואמר שהכוש אשר יטוו בה החבלים הנעשים מן הגומא והוא כוש של רובן אם נטמא לא יזה מי חטאת לא על עצם העץ אשר יחובר עליו החבל ולא על המכביד אלא על קצה הברזל לבד לפי שהיא הכלי האמיתי ואם הזה על אחד מהן הנה הוזה וטהר הכוש בכללו אמנם כוש של פשתן הנה חלקיו כולן חבור לפי שהוא מתוקן ההתחברות וכלי עור שהזה על אחד מהן נטהרו כולן: והמלבן מרובע מעץ יתרכב למעלה מן המטה וכבר ביארנו זה בכלים פעמים רבות אמר אינו חבור לא לטומאה ולא לטהרה שאם נגע בו טומאה לא נטמא המטה ואם נגע טומאה במטה לא נטמא הוא וכן אם הוזה על המלבן לא טהרה המטה בזאת ההזאה ולא יטהר המלבן בהזאה אשר על המטה: וידות הכלים הקדוחות דפנות הכלי' הנקובות והוא שיהיה הנקב בנצב ויורכב קצת זה הכלי בזה הנקב כמו הסכינים ונקרא אל תדיר הנה הכלי אשר הן כן הם ומושבם כגשם אחד לטומאה וכן להזאה הזה על אחד מהן טהור כל הכלי: <b>וחדוקות.</b> בעלות הלשון והוא שיהיה קצה הנצב נכנס בכלי כמו הרכבת עץ הרומח בברזלו ואין הלכה כר' יוחנן בן נורי: 
+
+Mishnah 9
+
+סלים וקנתל כלים מחובר מקנים יתרכב בה אלה הסלים עד שינטל הכל בפעם אחת: ומטה של טרבל כלי מעץ דומה לעץ שדשים בה התבואה והוא כלי בעל חליות יתרכב קצת חלקים בקצת: <b>וכליבה.</b> נעשת מופרקת הרגלים ורגל מרגליה יקרא קרן של כליבה: <b>וכן קרנים של יוצאי דרכים.</b> כלים בעלי חליות יצאו בהן הולכי דרכים ישתו בהן המים: ושלשלת המפתחות שלשלת יתחברו בה המפתחות: <b>ושלל הכובסין.</b> תפירת הכובסין וזה שהכובסין יתפרו הבגדים כי יקל התלבנותם בעלותן יחד ואין התפירה מתוקנת אבל אלו החבורין התלושין כולן הן חבור לטומאה ואם נטמא אחד מן החבורים נטמא הכל ואין חבור להזאה אבל יצטרך שיזה על כל פרק: 
+
+
+Mishnah 10
+
+אמר הש"י (במדבר יט) וטבל במים איש טהור ואמר טהור לרבות את הקטן שיש בו דעת ואחר אמר והאשה מסעדתו ומזה ר"ל שאם היתה אשה שפסולה להזות ראוי היא שתעזור המזה ותחזיק אלה המים אשר יזה ממנו ר"ל מי נדה אך לא תחזיק יד המזה כלל: 
+
+
+Mishnah 11
+
+אמר השי"ת (במדבר י״ט:י״ט) והזה הטהור על הטמא ביום השלישי וביום השביעי ולא תהיה ההזאה אלא ביום וכן טבילת האזוב במים אמנם טבילת האיש הטמא עצמו יחויב בלילה ויזה עליו מבקר היום זהו אם נזדמן שנתאחרה ההזאה לאחר יום השביעי אשר יזה באיזה יום שיהיה ולשון ספרי אין לי אלא ליום שביעי שמיני תשיעי עשירי מנין ת"ל וחטאו מ"מ אמנם אם לא נתאחרה הזאה והלך הענין כמצותו הנה מן הראוי שתקדם ההזאה ביום השביעי ואחר ההזאה יטבול במי מקוה ביום ההוא ויעריב שמשו וזה לשון התורה. אמר (שם) וחטאו ביום השביעי וכבס בגדיו ורחץ במים וטהר בערב ולשון ספרי שהייתי אומר אם קדמה טבילה להזאה יצא ת"ל וחטאו ואח"כ וכבס בגדיו: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Tahorot/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Tahorot/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..95e2041945c9c236be962d310cc7657273aac825
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Tahorot/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,499 @@
+Rambam on Mishnah Tahorot
+רמב"ם משנה טהרות
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה טהרות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+דע שנבלת עוף טהור אינה בביאור בלשון התורה וכבר ביארנו זה בפתיחה ואמנם היא נעתקה מסמיכות לאמרו יתברך (ויקרא י״ז:ט״ו) וכל נפש אשר תאכל נבלה וטרפה באזרח ובגר וכבס בגדיו ורחץ במים וטמא עד הערב וטהר ובא הקבלה (חולין דף ק:) שזה הפסוק בא בנבלת עוף טהור ביחוד אשר לא יאסר אלא משום נבלה וטרפה והוא אשר יטמא:
+ ואמרו צריכה מחשבה שיחשוב עליה לאוכלה ואז יטמא בעצמה טומאת אוכלין וזה שהדברים המותרין לנו אשר מדרך האנשים להזין בהן כמו התאנים והתמרים ובשר שחוטה וזולת זה כי הן לא יצטרכו מחשבה לפי שהן מוכנים לאכילה וכל עוד שנגע בהן טומאה אחר ההכשר נטמא אמנם מה שאינו מותר לאכול כמו נבלת עוף הנה אי אפשר מבלי שיחשוב עליה לאכילה ואז תשוב מכלל האוכלין ותטמא טומאת אוכלין:
+ואמר ואינה צריכה הכשר.אבל היא עצמה ראשון לטומאה ותטמא כאוכלין טמאים ואף על פי שלא קדם לה הכשר וזה שההכשר אמנם בא באוכלין כמו שבא הפסוק (ויקרא י״א:ל״ח) וכי יותן מים על זרע וגו' וטומאת אוכלין היא טומאה קלה לפי שהיא לא תטמא אדם וכלים כמו שביארנו בפתיחה ונבלת עוף טהור תטמא אדם וכלים בבית הבליעה כמו שיתבאר וזו היא טומאה חמורה כמו שביארנו בראשון מכלים ולהיותה מטמאה טומאה חמורה בעצמה נפל ממנה דין ההכשר והוא אמרם בספרי וכי יותן מים על זרע מה זרעים שאין סופן להטמא טומאה חמורה צריך הכשר אף כל שאין סופו להטמא טומאה חמורה צריך הכשר ושם נאמר מפני מה אמרו נבלת עוף טהור אינה צריכ' הכשר מפני שסופה להטמא טומאה חמורה ודע שהיא בעצמה אע"פ שלא נגע בה טומאה כלל הנה היא טמא' ותטמא טומאת אוכלין ובגמרא דנדה (דף נא.) אמרו מאי שנא הכשר שרץ דלא בעיא כדתנא דבי רבי ישמעאל הכשר מים נמי לא תבעי כדתנא דבי רבי ישמעאל והדבר אשר אמר תנא דבי רבי ישמעאל הוא דאמרי' כל שאין סופו להטמא טומאה חמורה בעיא הכשר ולפי זה העיקר נהיה כביצ' ממנה תטמא טומאת אוכלין ולא תטמא אדם ואפילו השליכו בפיו ואם בלע ממנו כזית מידי עוברה בבית הבליעה נטמא זה האדם ויטמאו בגדיו וכל בגד או כלי יאחזנו <small> [צ"ל והוא בבית]</small> בבית הבליעה תטמאנו זולת כלי חרס כמו שביארנו בפתיחה ואם הגיע בחללו כבר נטמא אך אם נגע אז בכלים הנה לא יטמאם וקבל הוראה על זה מאמר והנפש אשר תאכל אמרו נפש מטמאה ואינה מטמאה לא בתוך הפה ולא בתוך המעים ואמרו תאכל אין אכילה פחותה מכזית:
+וטעון הערב שמש. שנא' (ויקרא י״ז:ט״ו) ורחץ במים וטמא עד הערב ואם בא אל המקדש אחרי אכילה קודם שיטהר הרי הוא חייב קרבן אם היה שוגג או כרת אם היה מזיד כפי מה שביארנו בשבועות או בכריתות:
+ובא בפסוק בטומאת מקדש וקדשיו לכל טומאתו אשר יטמא בה אמרו לרבות בולע נבלת עוף טהור וכן זה אשר בלע כזית אם נגע בתרומה אפי' אחר אכילה תשרף לפי שהוא יש בה שני ושני בתרומה טמא כפי העקרים אשר קדם ביאורם בפתיחה:
+והאוכל אבר מן החי ממנה סופג את הארבעים. לפי שאיסור אבר מן החי מאמרו אך בשר בנפשו דמו לא תאכלו וכל מה שהותר לנו לאכול אחרי השחיטה מי שאכל ממנו אבר והוא חי סופג את הארבעים ואפי' היה זה האבר פחות מכזית לפי מה שקדם בראשון מאהלות באמרם האיברים אין להם שיעור ואם היה זה העוף טרפה וכבר קדם לך מנין טרפות העוף בחולין ואחר שחט והיא טרפה או נמלק בפנים עם היותו אסור לאכילה לא נחשבהו נבלה ולא יטמא בבית הבליעה ויקבל מופת ר"מ על זה שהיה אומר שבהמה שנבלתה מטמאה במגע ובמשא שחיטתה מטהרת טרפתה כ"ש עוף שנבלתו לא מטמא במגע ובמשא שתהא שחיטתו מטהרתו ומליקה בפנים כמו שחיטה בחוץ כי מליקה תתיר לכהנים כמו שתתיר שחיטת חוץ לכל וכמו שתטהרתו שחיטתו תטהרתו מליקתו ורבי יהודה אומר בהיות דיניה רבים ויוצאת מדיני הבהמה שהיא טהורה למי שנגע בה ולא תטמאנו ולא יטמא אלא בעת האכילה הנה לא נתן אליה משפט הבהמה אבל לא תמלטנה שחיטתה אם תהיה טרפה מלהטמא הטומאות אשר ייחדוה
+ר' יוסי אומר דייה כנבלת בהמה ששחיטתה מטהרת ולא מליקתה ואמנם נפל הקיבוץ על טרפה שנשחטה בבהמה טהורה לאמרו וכי ימות מן הבהמה אשר היא לכם לאכלה ולא אמר וכי תמות אבל הובא בחסרון מהקצאה אמרו יש מן הבהמה מטמאה ויש מן הבהמה שאינה מטמאה פרט לטרפה שנשחטה והלכה כר' יוסי:  
+
+Mishnah 2
+
+ירצה באמרו פה הכנפים הנוצה הדקה מאד אשר היו בכנפים וישאר אחר זה  הנוצה הגדולה וכן הנוצה הקטנה אחרי סור הנוצה כולה ואמר שהן וטמאו כמו שיטמאו אוכלין ותטמא ג"כ טומאת אוכלין ולא יצטרף <small>[צ"ל אל הבשר]</small> הבשר להשלים כזית אם בלע אחד כזית בשר מצומצם וזאת הנוצה לא יטמא: 
+והחרטום המנקרים והצפרנים הטלפים. והדבור פה אמנם הוא כפי המקומות הרכים מהן הקרובים מן הבשר אשר אם יחותכו מן העוף והוא חי יזול הדם ממקום החתיכה:
+וראשי אגפים וראש הזנב. קצות הכנפים וקצות הזנב אחר מריטת הנוצה לפי שאלה המקומות בולטין יבשים והם יחותכו ויושלכו מן העופות אלא אם היו עופות שמנים מופלגי השומן כי אז יעזבו ויאותו לאכילה והוא מה שאמר ר' יוסי שכן מניחים בפטומות ותרגום (בראשית מ״א:י״ח) בריאות בשר פטימין בשר ואין הלכה כרבי יוסי ורבי ישמעאל ואלה הן מספר הי"ג דינין אשר זכר בנבלת עוף טהור. המשפט הראשון שהיא צריכה מחשבה. המשפט הב' שהיא לא תצטרך הכשר. המשפט השלישי שהיא תטמא זולתה מן האוכלין בכביצה כמו מה שיטמאו אוכלין טמאין ושמור זה העיקר גם כן שכל מה שיבואר מזכרון טומאת אוכלין וזה שיהא טמאה בעצמה אע"פ שיהיה הפחות שבשיעור ומטמאה לזולתן מאוכלין ומשקים שיהיה בכביצה ולשון ספרי אוכל טמא מלמד שהוא מטמא בכל שהוא יכול שיטמא אף לאחרים בכל שהוא ת"ל אשר יאכל הא אינו מטמא אלא בכביצה. והרביעי שמי שבלע ממנו כזית טעון הערב שמש. והחמישי שמי שנטמא בבליעתה חייב על ביאת מקדש. והששי ששורפים עליה התרומה אם נגע בה. והשביעי שאבר מן החי ממנה יחוייב על אכלו מלקות. והשמיני שחיטתה מטהרתה. והט' מליקתה ג"כ מטהרתה. והעשירי שהנוצה הנקראת גירטה שבכנפים יטמאו ויטמאו כמשפט שאר המאכלים. הי"א שזאת הנוצה לא יצטרף אל הבשר להשלים ממנה שיעור כזית. והי"ב שהמנקר והטלפים יטמאו ויטמאו כשאר אוכלין כפי מה שביארנו. והי"ג שהם יצטרפו לכזית לטמא בבית הבליעה:  
+
+Mishnah 3
+
+מבאורינו להלכה הקודמת יתבאר שנבלת עוף טמא צריכה הכשר לפי שהיא לא תטמא טומאה חמורה ואמנם היא כשאר אוכלין טמאין תטמא זולתו בכביצה ומי שאוכל ממנה אחר המחשבה וההכשר כחצי פרס והוא כביצה ומחצה נפסל גוויתו כמו כל אוכל אוכלין טמאין זה השיעור ואם נגעה בתרומה טמאה והאיש אשר יאכל ממנה כחצי פרס לא יצטרך הערב שמש כפי מה שביארנו בפתיחת זה הסדר שאוכל אוכלים טמאים אם טבל טהור תיכף ולא יחוייב כרת על ביאת המקדש ואפילו קודם טבילה כמו שהתבאר בי"א מפרה. אמר הש"י בטומאת מקדש (ויקרא ה׳:ב׳) או נפש אשר תגע בנבלת וגו' ואמרו יכול נגע  <small>[צ"ל באוכלין]</small> (בו אוכלין) ומשקין ובכלי חרס יהיה טמא ת"ל בהמה טמאה מה בהמה טמאה מיוחדת שהיא אב הטומאה יצאו אלו שאינן אב הטומאה וכבר ביארנו שאין חיוב אבר מן החי אלא אם נחתך מבעלי חיים יותר לאכול אחר השחיטה וידוע הוא שהשחיטה לא תועיל בבעלי חיים אשר מינו אסור.
+ואמרו פה מצטרפין להשלמת השיעור אם כביצה לטמא זולתו או כחצי פרס לפסול הגויה. וממה שראוי שתדעהו שאבר מן החי מעוף טמא או מעוף טהור לא יטמא באופן מן האופנים וזה שאמר יתעלה (שם יא) ולאלה תטמאו הגיענו הפי' שהוא אמנם ירמוז אל אבר מן החי ואמרו אחר זה לכל הבהמה אשר היא מפרסת פרסה ואמרו אוציא את העוף אשר אין לו פרסה אמנם אבר מן המת מן העוף הנה משפטו משפט זה העוף אם היה עוף טמא משפט עוף טמא הקוד' ואם היה עוף טהור משפט עוף טהור ותשמור בו השיעור ר"ל שיהיה בזה האבר כזית ואז יטמא בבית הבליעה אם היה מעוף טהור ושיהיה ג"כ כביצה ואז יטמא טומאת אוכלים או כחצי פרס ואז יפסול את הגוויה אם יהי' מעוף טמא ולא יודן בו כדין האיברים אשר אין להם שיעור כפי מה שהתבאר בראשון מאהלות ואלה הדברים נתבארו במופתיהם בספרי:  
+
+Mishnah 4
+
+זאת ההלכה כבר קדם ביאורה בפ"ט מחולין (דף קכ.) ואמנם אשיב' פה:
+רוטב. הוא המרק:
+קיפה התבלין:
+והאלל חתיכת בשר אשר תפרד בעת הפשט הבהמה ותשאר בעור וגידים יקראו העורקים והעצבים והקשורים והמיתרים והקרומות וירצה בקרנים המקומות הרכים מהם אשר אם יחותכו מן החי ישולח הדם וכן הטלפים מה שהוא מן הטלפים על זה התאר שאם יהיה מאלה ומן הבשר כזית מן הנבלה הנה לא יטמאו שלא יטמא מן הנבילה אלא בשרה כפי מה שבארנו בפתיחה. ובהמה טמאה כל עוד שלא יכלה פרכוסה תטמא טומאת אוכלין לפי שהיא תאות לאכילה ולאכילה נשחטה ולא תטמא כמשפט הנבלה עד שתמות ויבטל הפרכוס או שיותז ראשה:
+ואמרו ריבה לטמא טומאת אוכלים. ביאר שטומאת אוכלין יותר כוללת מטומאת נבלות לפי שכל מה שיטמא משום נבלה הנה הוא ג"כ טמא טומאת אוכלין אע"פ שלא יהיה נבלה אלא שחוטה:  
+
+Mishnah 5
+
+כבר בארנו בפתיחה שאשר יטמא באב מאבות הטומאה הוא ראשון ואשר יגע בראשון שני ואשר יגע בשני שלישי ושהראשון והשני והשלישי והרביעי כולן יקראו ולד הטומאה ושם ביארנו ג"כ שהיות אוכל מטמא אוכל אמנם הוא מדרבנן אמנם מן התורה אין אוכל מטמא אוכל ועוד יתבאר בפ' אשר אחר זה ששלישי של תרומה הוא עצמו פסול אך לא יטמא זולתו ולכך יקרא פסול ואין שני של תרומה מטמא שלישי וכבר ביארנו זה בפתיחה ולא תסור ממך זאת הכונה ולא תצטרך לכופלה עתה ואם יהיה השיעור אשר יטמא טומאת אוכלין הוא כביצה מקובץ מאוכל ראשון ושני ושלישי או מאוכל שני ושלישי הנה יטמא כקל שבשניהן כמו שהתבאר אמנם אם היה כביצה מזה וכביצה מזה הנה המקובץ מהן יטמא כחמור שבשניהם וזה מבואר לפי שבזה הקבוץ מזה החמור השיעור אשר יטמא ואם נחלקו אחרי התערבם הנה יטמא כל אחד מהם כקל שבשניהם לפי שכבר שב זה השיעור המצומצם ר"ל אשר הוא כביצה מעורב מקל וחמור ולכן יטמא כקל שבשניהן: 
+אמרו נפל זה לעצמו וזה לעצמו על ככר של תרומה הנה ישיבוהו שני להיות המקובץ מהן ראשון ואם יהיה ככר של תרומה (שני) אינו  <small>[צ"ל פסול]</small> פוסל אמנם הוא טמא ויטמא ככר של תרומה אחר אם נגע בו וישיבהו שלישי וזה הככר האחרון אשר יהיה פסול כמו שבארנו ואמרו ועשאוהו שלישי ביאר ששני עושה שלישי בתרומה:  
+
+Mishnah 6
+
+אם חלק המעורב לשני חצאים נהיה כל חצי מהן ראשון כמו שביארנו בהלכה הקודמת אמנם אם חלק זה המעורב על ג' חלקים ובכל חלק מהן אין בו כביצה מאוכל ראשון הנה שב זה השיעור המקובץ מאוכל ראשון ושני ואין באחד מהן כביצה הנה יטמא כקל שבשניהם ואמנם תקבל תנאי באמרי במאמר אשר ילוה אליו במדרגה להשמר מאוכל ראשון שנתערב באוכל שלישי אשר אם לוקח מן המקובץ מהם חלק יהיה בו פחות מכביצה אוכל ראשון הנה זה החלק יטמא כמו שיטמא השני לעיקר אשר קדם שהראשון בעת מה שנגע בשלישי ישיבהו שני ואמרו במה שקדם בזה הפ' שאף זה שלישי שנגע בראשון נעשה שני: 
+
+
+Mishnah 7
+
+ביאור אמתת מלת מקרצות מחותכות מאמרו (איוב לג) מחומר קורצתי גם אני וזה שהנה יעשו עגות דומות ללוחות גדולות ויחתכו בכלי ברזל ולא יותזו בעת החתיכה לגמרי אבל יעזוב ביניהן דבקות מועט ותאפה הלוח בכללו והוא מחובר וכאשר יושלם אפייתה יתפרק זה החתך בעצמו מקצתו והיא תתפרק בפחותה שבתנועות וזאת היא מלאכת הנקודים אצלנו וכוונת נושכות זו בזו שתהיה האחת מחוברת בשנית הנה היא כולה כדמות לחם אחד. וידוע הוא שהשרץ אב הטומאה ואשר יגע בו ראשון והנה יקרא הראשון ג"כ תחלה וזה באוכלין ומשקין לבד כמו שביארנו בפתיחה וכבר ביארנו בפתיחת זה הסדר שהמשקין יהיו לעולם תחלה ואפילו נטמאו בשני לטומאה ובהיות המשקין טמאים לעולם תחלה הנה הן ישימו הדבר אשר יטמאו שני ועוד יתבאר לך במס' ידים (פ"ג) שהידים הן שניות לעולם ובסוף זבים נבאר שהידים פוסלים את התרומה שהנוגע בידו בתרומה פסלה והשיבה שלישית עד שירחץ ידיו כמו שיתבאר במה שאחר זה ולכן אמר בידים כולן שלישיות לפי שהן כולן גשם אחד: 
+
+
+Mishnah 8
+
+הדבור פה באוכלין של תרומה וידוע ששלישי מתרומה לא יטמא לזולתו בשום פנים ושאין רביעי בתרומה וכבר ביארנו זה פעמים רבות והדבור כולו מבואר לא יצטרך ביאור אם הובן כל מה שסדרנו בפתיחת זה הסדר: 
+
+
+Mishnah 9
+
+גומותיהן. החפירות אשר ישארו בחיצוני הלחם בעת אפייתו ולא ירצה פה באמרו מים מקודשין מי חטאת ואמנם ירצה בהן מים יהיו על טהרת הקדש כמו ככרות הקדש עד שיהיו אלה המים משקה הקדש ואלה הככרות אוכלין של קדש ואם נגע השרץ בא' מאלה הככרות ונגעה הראשונ' בשני ושני בשלישי ושלישי ברביעי וכן אל לא תכלית הנה כולן טמאות מפני המשקה מועט אשר בכל ככר מהן כי זה המשקה תחלה ואע"פ שהמשקה אינו אשר נגע בככר השני אך מפני חבת הקדש חשבנו היות המשקה שבתוך הגומא הוא אשר נגע בכל ככר מהן וישוב כל ככר מאלו הככרות שני לטומאה מפני המשקה אשר היא תחלה ואשר תהיינה אלו הככרות ככרות תרומה הנה השרץ מטמא שנים ופוסל אחד כפי העיקר אשר ביארנו ופירשנו בפתיחת זה הסדר לפי שהוא אם נגע בככר של תרומה שב ראשון ואם נגע ככר ראשון בככר שני טמאו ואלה השנים טמאים והככר השלישי פסול וכל מה שאחר השלישי טהור זה אם נגע ככר זה בככר לבד ולא נקפיד במשקה אשר בתוך הגומות בככרות תרומה אמנם אם היה בין כל ככר וככר לחות שיעור די שיטפיח היד והיא אשר תקרא משקה טופח כמו שביארנו פעמים רבות הנה כל אלה הככרות טמאות ואפי' היה אלף לפי שהוא תרומה וביאור זה שהשרץ בעת שנגע בזה הככר שמו ראשון וזה המשקה הטופח אשר בככר הוא תחלה ואם נגע הככר השני בזה המשקה הטופח אשר בככר הראשון שב הככר השני להיות תחלה ואם נגע הככר השלישי בזה המשקה אשר יתחבר ביניהן ישוב הככר שלישי ג"כ שני לטומאה וכן ישובו הככרות כולן שני לטומאה אלא הככר הראשון אשר נגע בו השרץ שהוא ראשון וזה מפני המשקה אשר בין כל ככר וככר אשר הוא תחלה לעולם ואע"פ שהוא נטמא בשני לטומאה וכבר ביארנו אלה השרשים כולן בפתיחת זה הסדר והיה זוכר לכל לשון זאת הפתיחה כמו שהודעתיך שמה: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+תחלת מה שראוי שתדעהו שזה הירק הוא חולין ואמרו תחלה האשה שהיתה כובשת ירק היא אשה נדה אשר היא אב ולא ירצה באמרו כובשת שהיתה מכבשת והיא נדה ואמנם הפי' כן קדרה שהיה בה ירק כבוש ונגעה נדה בעלה חוץ לקדרה אם נגעה בזה עלה הירק היוצאת מן הקדרה והיה זה העלה יבש אפילו היה במה שיוצא מן הירק חוץ מן הקדרה כביצה הנה הוא טמא ושאר הירקות אשר הם בקדרה טהורים וכן הקדרה והמשקה אשר נכבש בה הירק הזה הכל טהור לפי שזה העלה כמובדל מכל מה שבקדרה להיותו יוצא מן הקדרה ואע"פ שקצתו תוך הקדרה ואם היה זה העלה אשר חוץ הקדרה בו משקה ונגעה בו והיה בו כביצה הנה להיותו כביצה יטמא המשקה אשר בו וזה המשקה מחובר במשקה אשר תוך הקדרה אשר בה נכבש זה הדבר הכבוש יטמא המשקה כולן אשר בתוך הקדרה ולזה יטמא כל הירק והקדרה כי משקין טמאין יטמאו הכלים והאוכלים כפי מה שהתבאר ואם לא היה בו כביצה הנה לא יטמא המשקה המחובר בה כפי מה שהתבאר ואחר [כך] אמר חזר לקדרה הכל טמא ר"ל אם היה בו כביצה והוא נגוב ונגעה בו חוץ לקדרה אשר אמרנו שהוא טמא והכל טהור כל זה עוד (שיאריך להיות) [היותו] חוץ לקדרה אמנם אם חזר לקדרה הנה הוא יטמא המשקה אשר בתוך הקדרה אשר בה נכבש הירק ויטמא זה המשקה לקדרה ולכל מה שבה כמו שהתבאר ואחר [כך] אמר היתה מגע טמא מת אשר הוא ראשון לטומאה כפי מה שביארנו בשמיני מכלים נגעה בו ירצה בירק אשר בקדרה בין במקום המשקה בין במקום הנגוב אם יש בו כביצה הכל טמא וזה שזאת הביצה ישוב שני לטומאה ולהיותו בתוך הקדרה יהיה כל הירק הכבוש חבור ויטמא המשקה אשר בתוך הקדרה כפי מה שיתבאר בזה הפרק שהשני בחולין מטמא משקה חולין:
+ואחר אמר היתה טבולת יום מנערת הקדרה בידים מסואבו'. לפי שטבול יום לא יטמא חולין ולזה הוצרך לומר ידים מסואבו' (ולהבדיל) <small>[יעב"ץ ולהודיע]</small> שהיא טבולת יום להודיענו הכוונה אשר התבאר בתוספתא והוא אמרם (אחד) טהור שידיו טמאות מטמאה משקה חולין ר' אלעזר בר' שמעון אומר אין ידים לטבול יום ר"ל אין הבדל בין היות ידיו טמאות או טהורות ואינה הלכה ואל זאת הכוונה כיון פה אמנם היות הירק פסול והקדרה טהורה לפי שהמשקין שנטמאו מחמת ידים לא יטמאו הכלי בשום פנים כמו שביארנו בפתיחת זה הסדר:  
+
+Mishnah 2
+
+ר' אליעזר אומר. שאנחנו מצאנו דין מי שיאכל הדבר הטמא אשר יותר רע מהדבר הנאכל עצמו ההיא אשר טמאו וזה נבלת עוף טהור אשר יתבאר שהיא לא תטמא בעצמה אדם וכלים במגע ומי שאכלה נטמא הנה לא אומר מאין נשים אנחנו אשר יאכל אוכל ראשון ישיבהו ראשון לטומאה ומי שאכל השני שני ומי שיאכל השלישי שלישי. ר' יהושע אומר שאנחנו לא <small>[גי' יעב"ץ אמרנו]</small> ידענו מנבלת עוף טהור לפי שדינה זר יוצא מן ההיקש וכן אמר חדוש הוא אבל יאמר שהוא ימצא דין האיש האוכל יותר קל מדין הדבר הטמא הנאכל שאוכלין טמאין יטמאו בכביצה ומי שיאכל כביצה מאוכלין טמאין הנה הוא טהור עד שיאכל כחצי פרס כמו שבארנו בזאת המסכתא ור' יהושע אומר שמי שאכל אוכל ראשון ישוב שני ואמנם סבת זה שמי שאכל אוכל שני ישוב שני ולא הורידו ממדרגתו שאנחנו נמצא משקין טמאין ישימו האוכלין שני לטומאה אם יקרבו בהן ואם יהיו אלו המשקין כבר נטמאו בשני לטומאה כמו שביארנו בפתיחה וזהו ענין אמרם בתת סבה לזה שהשני עושה שני ע"י משקין ואמנם עשה ר' *צ"ל ר' יהושע (יהודה) זה ושם אוכל אוכל שני שני והודיענו באמצעו' המשקין כמו שזכרנו לסבה אשר ביארנו בגמרא דשבת (דף יד.) וזה שאילו שמנו אוכל אוכל שני שלישי לכן לא יפסול את התרומה לפי שהשני הוא אשר יפסול כמו שבארנו פעמים רבות ואנחנו כבר שמנו מי"ח דבר שגזרו שיהיה מי שאוכל אוכל שני שיפסול את התרומה ר"ל שאם אכל אוכל שני ואחר שתה עליו משקה תרומה והוא עדיין בפיו הנה יטמא המשקה וישיבהו תחלה ולכן גזרו על אוכל אוכל שני שיפסול את התרומה ולא יפסול אלא אם היה שני כמו שהתבאר פעמים רבות ואחר אמר שמי שיאכל אוכל שלישי ישוב שני לענין הקדש לבד לפי שהוא אם נגע בקודש ישיבהו שלישי ולא נחשבהו שני לתרומה עד שנאמר שהוא אם נגע בתרומה פסלה כמו שיעשה השני אבל אם נגע בתרומה זה אשר אוכל אוכל שלישי לא פסלה כמו אילו נגע בו אוכל שלישי אשר אינו פוסל לזולתו כמו שהתבאר שם ביאורו ואמר שזה האוכל שלישי אשר אמרנו שמי שאכלו ישוב שני לקדש ושלישי לתרומה הוא שלישי לחולין שנעשו על טהרת התרומה לפי שהחולין עצמן לא ימצא בהן ג' בשום פנים כמו שיתבאר בזה הפרק. וכונת אמרם בכ"מ שנעשו על טהרת הקודש ועל טהרת התרומה מה שאני מספר בהיות החברים הנכבדים רוצים להסבב הבטול מהמון עמי הארץ עד שלא יאכילום ולא ישקום למה שיהיה בזה מן הטוב כפי מה שיובן מדברינו באבות היו מחייבין עצמן שיהיו אוכלין חוליהן בטהרה ואם היה אוכל על טהרת התרומה הנה יהיו אלו החולין כאילו הן תרומה לענין הטומאה וההפסד ואם היה אוכל על טהרת הקדש הנה מדרגתה כאילו הוא קדש וכבר ביארנו זה *צ"ל בפ"ב בסוף מסכת חגיגה (דף כ.) וכן התבאר בסוף מסכת פרה שיעשו חולין ג"כ על טהרת החטאת ר"ל פרה אדומה וידוע הוא ששלישי של תרומה פסול ומי שאכל שלישי שבחולין שנעשו על טהרת תרומה ישוב שני לקדש כי בין הקדש והתרומה מדרגות כמו שהתבאר ואם נגע בקדש ישיבהו שלישי ולא ישוב שני לתרומה אמנם זה האדם הוא כמו אוכל שלישי עצמו אשר הוא פסול ולא יפסול זולתו ויהיה לשון זו המשנה וביאורה כן האוכל אוכל שלישי של חולין שנעשה על טהרת תרומה נעשה שני לקודש ואין שני לתרומה אלא שלישי וכבר נתבאר לך מדברי ר' יהושע שמי שאכל שלישי של חולין שנעשו על טהרת תרומה שב פסול לתרומה ר"ל שאין ראוי לאכילה אמנם אם נגע בתרומה אינו פוסל אותו וזה הענין בעצמו במי שיאכל שלישי של תרומה עצמה שהוא פסול לאכול את התרומה ואינו פוסל את התרומה במגע כמו שפסל אותה האוכל אוכל שני וזהו ביאור הש"ס כלל זה המאמר במסכת חולין (דף לד:) ושמור אלה העקרים למה שיבא אחר זה והיה זוכר אותן והלכה כרבי יהושע:  
+
+Mishnah 3
+
+כבר ביארנו בפתיחת זה הסדר שכל מאכל טמא ושלא יטמא זולתו יקרא פסול ודע זה ודע גם כן שהטמא זה אשר יקרא פסול יאמר אליו פוסל ולא יסופקו אלו השמות עליך ולא יתחלף לך פסול בפוסל וידענו שהשני שבחולין טמא מאמרו (ויקרא י״א:ל״ג) וכלי חרש אשר יפול מהם אל תוכו כל אשר בתוכו יטמא והשרץ אב הטומאה והכלי ראשון והדבר אשר יהיה בתוכו מן האוכלין שני ואמר הש"י יטמא ולא יהיה בחולין שלישי לעולם ולשון הגמרא שאין שני עושה שלישי בחולין וכבר זכרנו זה בחמישי מסוטה (ד' ל.) ובאמרו הנה השלישי אמנם הוא בחולין שנעשו על טהרת תרומה וכן יתבאר בגמרא חולין (ד' לה.). ונזיד הדמע הוא התבשיל אשר יהיה בו תרומה אשר נקרא דמע כמו שאמר (שמות כ״ב:כ״ח) מלאתך ודמעך לא תאחר וכבר התנה בש"ס (תמורה דף ד.) בזה התבשיל תנאי והוא שלא יהיה מן התרומה בזה התבשיל השיעור מה שיבא ממנו כזי' בכדי א"פ ולזה מותר למעוט שיעור התרומה אמנם אם היתה התרומה יותר נראה מזה לא יותר לאכול זה המאכל באוכל שלישי לפי שאנחנו כבר ביארנו בהלכ' אשר קודם זאת שמי שאכל שלישי שבחולין שנעשו על טהרת התרומ' אין ראוי לו לאכול התרומ' אע"פ שלא יפסול אות' בנגיע' ובי"ב מזבחי' (דף צט:) אמרו שלישי של תרומ' עצמה אסור לאכול ומותר ליגע באכילה עבוד רבנן מעלה בנגיע' לא עבוד רבנן מעלה ושמור אלו העקרי': 
+
+
+Mishnah 4
+
+הנה שמו השני שיפסול השלישי בתרומ' במצאם הפסוק אוסר על טבול יום לאכול התרומה והוא אמרו (ויקרא כ״ב:ז׳) ובא השמש וטהר ואחר יאכל מן הקדשים וקראו האל יתברך (שם) טמא והוא אמרו (ויקרא י״א:ל״ב) במים יובא וטמא עד הערב וטהר וכבר ידעת ששכבת זרע מאבות הטומאות ובעל קרי ראשון כמו שביארנו בפתיחת הסדר ועוד יתבאר לך לשון זה הענין בסוף זבים בעל קרי כמגע שרץ ואם טבל ירד מדרגה אחת מן הטומאה ושב שני אך שהוא עם זה נקרא טמא ואסור עליו לאכול התרומה ויפסול התרומה וישיבה ג' בתרומה ולזה ג' בתרומה פסול אמנם הד' הנה הוא טהור ולכן מותר לאכלו בנזיד הקדש לפי שהוא אילו אכל ג' שבתרומה שב שני לקדש כמו שקדם: 
+
+
+Mishnah 5
+
+מן העקרים אשר קדמו שמחוסר כפורים מותר לו לאכול תרומה ולא יאכל בקדשים עד שיביא כפרתו ולאמרו (שם יב) וכפר עליה הכהן וטהרה אמרו טהרה לאכול בזבחים וכבר ביארנו בתורה בביאור היות שני בחולין טמא והוא אמרו (שם יא) כל אשר בתוכו יטמא ואמר בבשר קדשים (שם ז) והבשר אשר יגע בכל טמא לא יאכל באש ישרף ואמרו בכל טמא יכנס תחתיו שני לטומאה אשר לשון הכתוב בו שהוא טמא כמו שביארנו וזה הבשר אם יגע בשני ישוב שלישי וצוה השם בשריפתו בהיותו טמא וכבר מצאנו לשון התורה שיש שלישי בקדש ואמרנו ג"כ שאם היה מחוסר כפורים שהוא מותר בתרומה ואסור בקדש כל שכן השלישי שהוא פסול בתרומה לא ימעט מלפסול רביעי בקדש וזהו אמנם למדנו שלישי בקדש מן התורה ורביעי מק"ו וכמו שהאוכל שלישי של תרומה אסור לאכול תרומה ואע"פ שלא יטמא שלישי בתרומה לזולתו בנגיעה כפי מה שביארנו כן ג"כ אשר יאכל רביעי של קדש פסול ולא יותר לו לאכול הקדש ולכן לא יותר לאכול נזיד הקדש אלא בחמישי ולא ברביעי שהוא בעת אוכלו הרביעי יפסול גופו ולא יותר לו לאכול נזיד הקדש ולא נאמר כמו שאמרנו בתרומה שאם לא יהיה כזית בכדי אכילת פרס מותר לו זה לפי שלקדש מעלה יתרה על התרומה בדברים רבים כמו שהתבאר בשני מחגיגה (דף יח:) וזהו הקדש הנזכר פה בבשר קדש ולחם קדשים ובתוס' (פ"א) באיזה קדש אמרו בקדשי מקדש כגון חלות תודה ורקיקי נזיר שלא נשחט עליהן הזבח והמנחות שלא קדשו בכלי אינן לא כקדש ולא כחולין אלא הם כתרומה והשרץ מטמא שנים ופוסל באחד מהן ושם נאמר גם כן החלה והבכורים ותשלומי תרומה וחומשה הרי הן כתרומה והטבל והמדומע וגדולי תרומה ומעשר שני הרי הן כחולין אמנם מעשר ראשון כבר קדם לך מחלוקת בו בי"א מפרה: 
+
+
+Mishnah 6
+
+כבר נתבאר בגמרת תרומה ובמסכת חולין (דף לג:). שהוא רוצה פה באמרו שנעשו על טהרת הקדש ואמר שזה האוכל שלישי נגע ברביעי של קדש פוסלו וישיבהו פסול כמו שקדם לך וכן אם נגע בחולין שנעשו על טהרת הקדש וזו היא משנה ראשונה אשר אמרו חולין שנעשו על טהרת הקדש כקדש דמו בכל הדברים וכבר ביארנו בשני מחגיגה (דף כ.) של זה בשש מעלות הראשונות לבד ואמנם ה' האחרונות והיא הכלי מצרף מה שבתוכו לקדש. הרביעי בקדש פסול <small> [היד צ"ל]</small> היא מטמאה חבירתה בקדש  צ"ל אין בין אוכלים טמאים נגובים בידים מסואבות בקדש אונן ומחוסר כפורים צריכין טבילה לקדש כי הקדש לבדו נתייחד לא חולין שנעשו על טהרת הקדש וכבר נתבאר לך שהרביעי אינו פסול בהן וכן השלישי אמנם הן בענין מגע טומאות כחולין כמו שהתבאר בסוף נדה (דף עא.) וכל מה שתמצא במשנה מזכרון שלישי [בחולין] שנעשו על טהרת הקדש היא משנה ראשונה ואחר ביאר ואמר שזה אשר אמרנו ששלישי בתרומה עושה רביעי בקדש אמנם זה שלישי של תרומה עצמה אמנם שלישי של חולין שנעשו על טהרת תרומה אמנם ימצא בה לעולם שנים טמאים ואחד פסול ואפי' בקדש ולא תעבור ממנה הטומאה לאוכל רביעי כלל וזה כוונת אמרם אבל אם נעשו לטהרת תרומה מטמא ב' ופוסל אחד משל בזה שיהיה אוכל ראשון של חולין שנעשו על טהרת תרומה שנגעו בו אוכלין של קדש הנה הוא ישימם שני ויהיו טמאים ואם נגעו אלו האוכלים באוכלי קדש ג"כ הנה זה האוכל ישוב פסול ולא יטמא זולתו ואע"פ שהוא קדש ומאשר הגיע בטומאתו אמנם מחולין שנעשו על טהרת הקדש לא תעבור הטומאה ממנו זולת אל השלישי ואפילו היה השני והשלישי אשר הוכנה להן הטומאה קדש והבן זאת הכוונה שהיא בתכלית העיון ויהיה לשון זה הדבר להוסיף הכוונה והביאור כן השלישי שבתרומה מטמא [משקה] קדש ופוסל אוכלין של קדש ושל חולין שנעשו על טהרת קדש בד"א בתרומה עצמה אבל חולין שנעשו על טהרת התרומה שנים טמאים והשלישי פסול ואפי' היה השני והשלישי קדש אינו עושה רביעי בקדש הואיל והראשון של חולין נעשו על טהרת תרומה והבן זה והיה זוכר לדברינו בטומאת משקין בפתיחת זה הסדר:  
+
+Mishnah 7
+
+זה הדבור כולו מבואר ואמתי זולת פרק אחד ממנו והוא אשר חלק בו ר' אליעזר והוא אמרו שטומאת הקדש ואפי' היה התחלתה מן החולין הנה ימצא בה הרביעי כמו שביאר  <small>[בד"נ הגי' פה]</small> בו באמרו שהראשון שבחולין תעבור ממנו הטומאה אל הרביעי בקדש ושהוא יטמא השני והשלישי ויפסול הרביעי וכן אמר ששלישי של חולין יפסול גם כן רביעי של קדש ויטמא משקה הקדש וישיבם משקין טמאים וכבר קדם מאמר ת"ק שלא יעשה זה אלא שלישי של תרומה עצמה אמנם חולין שנעשו על טהרת תרומה הנה לא ימצא בהן אלא שנים טמאים ואחד פסול ואפילו בקדש לא תעבור הטומאה אלא השלישי כמו שביארנו וכ"ש אם היה עיקר הטומאה מן החולין עצמן ואין הלכה כר"א:  
+
+Mishnah 8
+
+כבר התבאר. שהאוכל אוכל שני ישוב שני לטומאה ושם התבאר ג"כ שהשני לטומאה מטמא משקה חולין וכבר ביארנו פעמים רבות שאלה המשקין טמאין ישובו תחלה ולכן לא יעשה בבית הבד לבלתי יטמא השמן ולשון התוס' האוכל אוכל שני לא יעשה בבית הבד מפני שהוא שני והשני מטמא המשקין לעשותו תחל' ואמרו על משקה הקדש ירצ' לומר על טהרת הקדש ואמר לטמא שנים ולפסול אחד כל עוד שתשמעהו בכל המשנה והש"ס כונתו שיהיה הראשון והשני טמאים והשלישי פסול כמו שהתבאר במשפט טומאת תרומה ואשר אמר שהוא <small>[צ"ל כחולין]</small> (באוכלין) יהיה הראשון טמא והשני פסול ואלה השלשה סברות בחולין שנעשו על טהרת הקדש וכקדש דמו ואין הראשון טמא והשני פסול לבד והשלישי טהור בחולין:  
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כבר ביארנו פעמים רבות שהמשקין תחלה לעולם ואפי' נטמאו באוכל שני וכבר ביארנו שרוטב הוא מרק אשר אם יקפא ישוב דומה לדבק וגריסין נזיד הפולין ומדרכו ג"כ שאם יקורר יקפא וכן החלב אם יעמוד זמן מה יקפא ואם היה אחד מאלו השרפים אשר מדרכן שיקפאו אם  <small>[צ"ל יקוררו]</small> ישארו וכבר התחילו להקפא ונשאר בהם מהלחות שיעור שיטפיח היד הנה היא במדרגת המשקין ואם נטמאו שבו תחלה ואם  צ"ל יקפאו נטמאו אחרי הטמאם ונשלם הקפאתה שבו שניים לפי שהם אז אוכל והוא כמו אוכל שנגע במשקה טמא אשר הוא שני כמו שהתבאר ואם נהפך הענין שנטמאו והן נקפין והיו שני ואחר לקחו להתיך אחר היותם שני לטמא הנה יש בו זאת החלוקה שאם היה הדבר הנקפה בכללו כביצה מכוונת ואחר הותך הנה זה הניתך טהור לפי שהן משקין ולא יטמאו בדבר כי האוכל אשר כבר נטמא כבר נשתנה צורתו ואם היה זה האוכל שני הנקפה יותר מכביצה הנה כל המשקה הניתך ממנו טמא ואם הותך הכל שבו המשקין טמאין לפי שבעת מה שלקח ההתכה תחלת נקודת ההתכה נטמא באוכל שני אשר הובדל ממנו לפי שנשאר ממנו נפרד כביצה בעת צאת זאת הטפה וכבר ביארנו שכביצה מאוכלין טמאין יטמא משקין אם נגע בהן וכל מה שיותך אחר זה יעורב באלה המשקין טמאים אשר יצאו ראשונה וזה היא כונת אמרו כיון שיצאה טיפה ראשונה נטמא בכביצה:  
+
+Mishnah 2
+
+כונת אמרו תחלה לעולם שאם נטמא ואחר נקפה (אחר זה) ואחר נמחה ואחר נקפה ואחר נמחה אפי' היה זה אלף פעמים הנה הוא תחלה לפי שהנקפין לא יקפאו באמת ומשקים יחשב ואפילו בעת ההקפאה:
+ופירוש גוש. הגוף המדובק כמו גוש עפר והכונה פה שהיו כל הזיתים טמאים מקובצין מחוברין גשם אחד וכבר פירשנו וביארנו בפתיחה שאוכלין טמאין לא יטמאו הכלים ושמשקין טמאים יטמאו הכלים והתבאר גם כן בכלים שמשקין טמאין מטמאים התנור באויר אם היו יותר מכביצה בעת מה שיצא השמן בחום האש יטמא בכביצה הנשארת משאר הזיתים קודם שריפתן וישובו משקים טמאים ויטמאו התנור להגיעם באוירו וזה אם יהיו מקובצים אמנם אם יהיו הזיתים גרגרים מובדלים או חלוקים לא יהיה בכל כביצה ואפי' היה אי זה שיעור שיהיה הנה לא יטמא התנור לפי שהשמן אשר יצא יצטרך שיגיע בו כביצה אוכל טמא ושיהיה כולו מחובר ואז יטמא ואין הלכה כר"ש שזורי:  
+
+Mishnah 3
+
+אם תהיה זוכר לעקרים הקודמים ביאורם והבנת מה שקדם מן הביאור הנה זה המאמר מבואר ואמנם יצטרך לידיעת עיקר אחד לבד והוא שהזב והדומה לו ר"ל זבה ונדה ויולדת יטמא כל מה <small>[צ"ל שישא]</small> שישאר ואע"פ שלא יגע בהן אבל יטמאה במשא ושוין בזה האוכלים והמשקים כמו שנבאר בסוף זבים:  
+
+Mishnah 4
+
+ידוע שהשמש יכלה לחות הגוף וינגבנו ולכן יכמש והמים ילחלחם וירפם ויגדלם ויוסיף בגדלן ואודיעך הנה עיקר אחד והוא שהשיעורים כולן אמנם נשמור בהם שיעור הגודל ולא נביט לרפיון החלקים (וההתעכבות) [וההתאבכות] לא לענין הטומאה ולא לענין איסור והיתר וביאור נתפחו נפחו ר"ל שנוספו וגדלו: 
+
+
+Mishnah 5
+
+ירצה בזה המאמר שמשפטי הטומאות והטהרות ילכו כפי הענין אשר ימצא עליה הדבר שאם יהיה בענין שיקבל טומאה הנה הוא טמא ואם יהיה בענין שלא יקבל טומאה הנה הוא טהור והמשל הנזכר הוא שאם ימצא מחט מליאה חלודה או שבורה אשר לא יטמא היא על זה הענין שהיא לא <small>[צ"ל לאתויי]</small> תאמר לתפירה כמו שבארנו בי"ג מכלים ולזה תהיה אצלנו בחזקת טהרה ולא נאמר אולי טמאה היתה בעוד שהיתה שלימה ואחרי הוטמאה נשברה וטהרה שלא נשאר בה טומאה כפי מה שהתבאר בכלי מתכות שהן חוזרים לטומאתן הישנה אבל נשימה כמו טהורה אם נמצא בענין הטהור:  
+
+Mishnah 6
+
+כבר בארנו פעמים רבות שספק טומאה ברה"י ספיקו טמא וברה"ר ספיקו טהור. וידענו זה מסוטה שאם נסתרה עם איש ברה"י נאסרה לבעלה והענין ספק לפי שהוא לפעמים בועלה או לא והוא אמרו יתברך (במדבר ה׳:י״ג) ונסתרה והיא נטמאה הנה זה מלמד שכל ספק טומאה ברה"י טמא. ובתנאי שיהיה זה אשר נתחדש לו הספק יש בו דעת להשאל וישיב במאמר אמנם מי שאין לו דעת להשאל אפי' יהיה ברה"י ספיקו טהור לפי שאנחנו ידענו ספק טומאה ברה"י ספיקו טמא מסוטה אשר יש לה שכל ואפשר לשאול פיה ויאמר אליה אם נבעלה ותענה מזה ואז נדין בספיקה שהוא טמא וכל מי שיש לו שכל ואפשר לשאלו אם נטמא אם לא הוא אשר ספיקו ברה"י טמא ולזה העיקר אמר שחרש שוטה וקטן אם נמצאו במבוי שיש בו טומאה שהן טהורים ואע"פ שהמבוי רה"י ונחנו לא נדע אם נגעו בטומאה אם לא לפי שהן אין בהן דעת. אמנם הפקח ספיקו ברה"י טמא. ולשון התוספתא [דטהרות פ"ו] שאלו את בן זומא מפני מה ספק רה"י טמא אמר להן סוטה מה היא לבעלה ודאי או ספק אמרו לו ספק אמר להן מצינו שהיא אסורה לבעלה ומכאן אתה דן לשרץ מה כאן רה"י אף להלן רה"י מה כאן דבר שיש בו דעת להשאל אף להלן דבר שיש בו דעת להשאל מכאן אמרו דבר שיש בו דעת להשאל ברה"י ספיקו טמא ברה"ר ספיקו טהור. ומפני מה ספק רה"ר טהור אמר להן מצינו שהצבור עושה הפסח בטומאה בזמן שרובן של צבור טמאים אם טומאה ודאית הותרה לצבור ק"ו לספק טומאה רשב"ג אומר מפני מה ספק רה"י טמא וספק רה"ר טהור שאפשר להשאל ליחיד ואי אפשר להשאל לרבי': 
+
+
+Mishnah 7
+
+כונת זה המאמר שעם היות השושנים במקום הטומאה לבד ולא אפשר להגיע אליהם אלא אחר הטמא לא נאמר כבר נסתלק הספק ובאמת שהוא בעצמו נכנס שם וכבר נטמא טומאת מת אבל הספק נשאר לפי שאפשר שזולתו לקטן אליו ובנפילת הספק הנה הוא טהור כמו שביארנו. וכן חמור בין הקברות הכלים שעל גבו ספק. מפני שאם השכיב עצמו על הארץ ונגע בקבר הנה נטמאו הכלים ואם היה שלא נגע בקבר הנה הן טהורים מפני זה הספק הן טהורין לעיקר אשר הקדמנו שהוא אין בו דעת להשאל: 
+
+
+Mishnah 8
+
+זה התינוק הוא טמא והעיסה טהורה והוא ברה"י ומצאנו חתיכה מזאת העיסה בידו ר' מאיר אומר ספק הוא אם חתכה בידו וטימא את העיסה או חתכה זולתו אליו ולכן ספיקו טהור ויהיה העיסה טהור לפי שאין בו דעת להשאל כמו שבארנו וחכמים אומרים אין שם ספק שחזקה שהתינוק מטפח ולכן יהיה העיסה טמא בחזקתה וכפי זה האופן ילך הדין בתרנגולין ומשקין טמאים וכן שאר ב"ח אע"פ שהיו אלה המינים אין בהן דעת להשאל לפי שחזקתם שהם ישתו ואז יאכלו מזאת העיסה ואם היה הקירוב בין העיסה והמשקה הטמא עד שישאר הטפחה בפיהם מאלה המשקים הנה טמאה העיסה בלי ספק ואין הלכה כר"מ והלכה כר' אליעזר בן יעקב: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+הזורק טומאה. ר"ל מי שישליך דבר טמא ואמר שבין שישליך ככר טהור בין מפתחות טמאים או השליך מפתח טמא בין ככרות ונמצא הככר בלתי נוגע במפתחות הנה הלחם טהור וזה הספק טהור ולא נאמר לך נגע הככר במפתחות בעת עברו עליהן אחר שהטומאה לא נחה על הדבר אבל עברה עליה העברה ורבי יהודה אומר שאם השליך ככר טהור בין מפתחות ועבר עליהן הנה הככר טמא לפי שהמפתחות הטומאות נחות והרי יש לטומאה מקום ואם השליך מפתח טמא בין ככרות טהורות הנה הוא טהור לפי שהטומאה בלתי נחה ולא תעצור לה מקום והמשל במפתחות והוא ההיקש לשאר טומאות אמנם הכוונה שאם השליך דבר טמא ולא יודע בעת עברו בזה המקום אם נגע או לא נגע והידוע ברוב שיושלך מפתח או ככר ואין הלכה כרבי יהודה: 
+
+
+Mishnah 2
+
+ספקו טהור. ואע"פ שהיא תרומה כאשר לא נחה הטומאה במקום ידוע ספקו טהור: 
+
+
+Mishnah 3
+
+זה כולו מבואר ואמר היו מנקרים בהן על הארץ רצה לומר שהניחו זה השרץ על הארץ וינקרו בו ויאכלו ובתנאי שיהיה זה ברה"י ולזה אם נסתפק אם נגע אם לא נגע ספקו טמא כמו שביארנו: 
+
+
+Mishnah 4
+
+כבר קדם לך באהלות (פ"ב מ"א) שכזית מן המת מטמא באהל וכן התבאר מה שנטמא באהל אם האהיל על האדם ועל הכלים טמאים אמנם שמנו ספק כלים טהור אע"פ שהן ברה"י לעיקר אשר זכרנו והוא שאין בו דעת לישאל ואף ע"פ שהוא ספק כי לפעמים כל אחד מהכלים נגע בשרץ בעת השאיבה וכן לפעמים יהיה השרץ בכלי העליון אשר ישפך ממנו ובעת מה ששפך הגיע בכלי התחתון ועם כל זה טהרנו זה הספק ואמרנו שהעליון טהור והכלי' טהורין זולת אשר נמצא בו השרץ: 
+
+
+Mishnah 5
+
+כבר ביארנו בפתיחה ששתני הטמאין הן משקין טמאין וידוע ששתני הבהמות טהורים וכבר התבאר בתוספת' שאם נתערבו מי רגלים טהורים עם מי רגלים טמאין אמרו רואין אותן כאילו הן יין במים אם בטלו מראיהן טהורים ואם לאו טמאין ואמר שם שאם נתערבו מי רגלי אדם טמא עם מי רגלי בהמה בשוה חצי בחצי הנה זה המעורב ספק אם בטל מראיו ויהיה טהור או לא בטלו מי רגלי האדם ויהיה הכל טמא וזהו מכלל הספיקות אשר שורפים עליהם התרומה וכבר נתבאר באהלות (פי"ח מ"ו) שארץ העמים ובית הפרס מטמאים במגע ובמשא והיה ספק אם יש בה עצם כשעורה או אין בה וכן הרוק הנמצאות בשווקים הנה לפעמים הוא רוק איש טמא והוא משקין טמאים או הוא רוק איש טהור וכן הכלים הנמצאים אפשר שיהיה כלי טמא או כלי טהור ובגדי עם הארץ ג"כ ספק אם הן טמאין או טהורים וכל עוד שנגעה תרומה באחד מאלו הדברים הטמאים אשר נטמאו בספק הנה היא תשרף לפי שנטמאה וזהו ענין אמרו על ודאי מגען שהוא ספק טומאתן רצה לומר שהתרומה נגעה באחד מאלה באמת וזהו ספק טומאה ולפי שאלה בעצמן טמאין בספק כמו שביארנו ואמר ר' יוסי שספק מגען ג"כ ברה"י שורפין את התרומה וחכ"א ברה"י תולין לפי שהיא שתי ספיקות אחת מהן ספק נגע ספק לא נגע ואת"ל נגע ספק טמא הוא זה הרוק או זה הכלי או טהור והעיקר אצלינו שעל ספק ספיקא אין שורפין את התרומה כמו שיתבאר בד' מנדה ולכן ברה"י תולין וברה"ר טהור כפי העיקר ואין הלכה כרבי יוסי: 
+
+
+Mishnah 6
+
+כבר ביארנו בפתיחת זה הסדר שרוק הזב מאבות הטומאה ועוד יתבאר בסוף זבים שהוא מטמא במגע ובמשא ובהסט ויתבאר לך בפ' ז' מנדה (דף נד:) שרוק הזב אמנם יטמא כל עוד שהוא לח אמנם אם יתייבש ונתנגב תכלית היובש הנה לא יטמא כמו שהתבאר שם ואם יהיה ברה"י שני רוקין אחד טמא ואחד טהור ונגע באחד מהן ולא ידע באיזה מהן נגע ואמרו פה טמא אינו רוצה בו טמא ודאי אמנם ירצה בו אחד מן הרוקים הנמצאים אשר קדם המאמר בהן שהן טמאים ושורפים עליהן התרומה כאילו יאמר רוק אחד טהור ודאי וא' נמצא ונגע ונשא או הסיט לאחד מהן ברה"י ולא ידע באיזה מהן נגע הנה זה האיש אם נגע אחר זה בתרומה תולין ואין שורפין לפי שהוא תרי ספקי וזהו ביאור אמרם בהלכה הקודמת שספק מגען ברה"י תולין כי אין הבדל בין נפילת הספק בככר של תרומה עצמה אם לא נגע או בנפילת הספק באיש אשר נגע בתרומה באמת אם נגע ברוק טהור או ברוק הנמצא וכן בשאר הספקות ששורפים עליהן התרומה ואמר על מגען ברה"ר (או ברוק הנמצא) תולין עליו את התרומה וסבת זה מה שהתבאר מן התוספתא והוא אמרם כיון שנתלש עליו נעשה רה"י וכוונת זה שהרוק אם יהיה לח יתלה באבר אשר יגע בו וכבר ביארנו שהוא מטמא בכל שהוא ואם הגיע ממנו על גוף זה האיש אי זה שיעור שיהיה הנה הוא ספק ברה"י לפי שגוף האדם אינו רה"ר אמנם אם היה הרוק הנמצא יבש וכן הרוק הטהור ונגע בא' מהן ברה"ר אשר לא נתלה בגופו דבר הנה הוא טהור לגמרי ולא יפסיד התרומה לעולם כמו שקדם בהלכה אשר קודם זאת שספק מגען ברה"ר טהור אמנם אם נשאה ר"ל נשא אחד מהן ולא ידע איזה מהן הנה הוא ג"כ תולין עליו את התרומה אע"פ שהם יבשים לפי שכבר נשא ויצא הספק מרה"ר בהיות זה הרוק נשוא על זה האדם ותכלית מה שאמר שספק טומאה ברה"ר טהור ואם ספק נגע או לא נגע אשר עצם הדברים אשר נפל בהן הספק ברה"ר אמנם המשא הנה לא לעיקר אשר זכרנו והוא אמרם כיון שנתלש נעשה רה"י אמר היה רוק יחידי ר"ל רוק יחידי נמצא ונגע בו או הסיטו ואפי' ברה"ר כי זה האיש שורפין עליו את התרומה כפי מה שהתבאר שעל ודאי מגען שהוא ספק טומאה שורפים ואפי' ברה"ר כפי מה שביארנו בהלכה הקודמת ומבואר הוא שאמרו פה ברוקין היבשים לא ירצה בהן שהן יבשים בתכלית שהן אז לא יטמאו כמו שיתבאר בנדה (שם) ואפי' היה רוק הזב ודאי אמנם ירצה בהן ששבו מן הנגוב בגדר שלא יתלה ביד [אדם] אם לא ימששהו לכוונה אשר ביארנו ולזה אמרה התוספתא נגובים ולא אמר יבשים: 
+
+
+Mishnah 7
+
+ידוע הוא שג' לוגין מים שאובים פוסלים את המקוה ואם נפל הספק אם נפלו המים שאובים לזה המקוה או לא נפל או נפל הספק ג"כ היש בהן השיעור אשר יפסול אם לא הנה המקוה כשר כמו שיתבאר בשני ממסכתא מקוואות והוא מתחיל לבאר כל ספק מאלה י"א ספיקות הנשארות: 
+
+
+Mishnah 8
+
+מאשר לא תנוח זאת הטומאה על גב הקרקע שמו ספיקו טהור כי ספק הוא אם נגע או לא נגע ור' שמעון אומר אם היו המים אשר הטומאה צפה על פניהם בכלים ספיקו טמא רבי יהודה אומר שאפי' היו בקרקע וספק הוא אם נגע או לא נגע כי המים אז נחו והטומאה אז נחה לפי שהוא ירצה פה בירידה רדתו לטבול באלה המים או לרחוץ בהן ואם טבל ועלה ונסתפק אם נגע או לא נגע בעת עלותו הנה הוא טהור כי <small>[צ"ל בעליתו מן המים]</small> ברדתו אל המים תדחה הטומאה לצדדים ותרחק ממנו והוא אמרם בתוספתא (פ"ה) מפני שהמים דוחפים אותה לצדדין ור' יוסי אומר אפילו היה המקום צר בגדר שתבא הטומאה וידביקהו כל עוד שלא יתאמת שהוא נגע ספיקו טהור להיותו צפה על פני המים ומבואר הוא שזה כולו אמנם ברה"י אמנם ברה"ר אפי' לא תהיה צפה ספיקו טהור כמו שיתבאר ועוד התבאר במסכת נזיר (דף סד.) שזה הדין אמנם הוא לענין שרץ בלבד. וזה שת"ק אומר שאמרו בכל השרץ השורץ יורה שהוא מטמא בכל מקום ששורץ ואפי' על פני המים ואמרו על הארץ יורה שהוא לא יטמא אלא על הארץ ואמר אם לא יהיה השרץ על הארץ ונסתפק אם נגע או לא נגע ספקו טהור *צ"ל ור' שמעון ור' יהושע יקבל מיפת מאומרו (ויקרא י״א:ל״ו) אך מעין ובור מקוה מים יהיה טהור הנה זה מופת שהשרץ לא יטמא במים ואחר אמר ונוגע בנבלתה יטמא עד הערב הנה זה יורה שמי שנגע בשרץ וירד במים טמא ויגיע מזה אם נתאמת בנגע שהוא טמא ואם נסתפק אם נגע או לא נגע טהור זה במעין ובור אשר המים בקרקע אמנם אם יהיו המים בכלים ספיקו טמא והלכה כת"ק והתבאר רבי יוסי והגעתו בענין אמתי:  
+
+Mishnah 9
+
+זה כולו מבואר וזה שהוא אומר אם נפל הספק בטומאה בעצמה אם נטמא אם לא נטמא ספיקו טמא וישובו משקים טמאים ואם נפל הספק בטמא זולתו יהיה הזולת טהור כמו שהמשיל והביא המשל באיש טמא וכבר טמא להודיענו שאין הבדל בין היות הספק נופל במי שיש בו דעת לישאל או שאין בו דעת לישאל הנה ספק המשקים לענין אם נטמאו בעצמן טמא: 
+
+
+Mishnah 10
+
+רבי יוסי אומר שהעיסה טמאה להיותה אוכלין והעריבה אשר שם נילושה בה זאת העיסה טהורה להיותה כלים ובטומאת משקין ג' סברות שיש אחד שאומר שאין טומאת משקים מן התורה כל עיקר ואפי' לטמא עצמם אמנם הוא מדרבנן ושאומרו ית' (שם) וכל משקה אשר ישתה בכלי יטמא אמנם ירצה בו שמשקין התלושין מן הקרקע מכשירין אע"פ שהן בכלים וכוונת יטמא יכין לטומאה או יכשיר ושם מי שיחשוב שטומאת משקים בעצמן מן התורה כמו שנראה מלשון הפסוק וטומאת זולתן מדרבנן וזהו סברת ת"ק ולזה אמר שאם נפל הספק בטומאת עצמן ספיקו טמא ואם נפל הספק בטומאת זולתן ספיקו טהור להיות זה מדרבנן ושם מי שיחשוב שאפילו לטמא משקים בזולתו מן התורה ושאמרו יתברך יטמא ירצה בו זולתן וזו היא סברת ר' יוסי ולזה אמר שאם נפל הספק בטמא המשקים לאוכלין הנה האוכלין טמאים אמנם אם נפל הספק בטמאם לכלים הנה אלה הכלים טהורים לפי שהמשקים טמאים שיטמאו הכלים הוא מדרבנן לדברי הכל כמו שזכרנו בפתיחת זה הסדר ואין הל' כר' יוסי: 
+
+
+Mishnah 11
+
+כבר ביארנו פעמים רבות שמי שנגע באוכלים טמאים או במשקים טמאים או בכלים שיהיה ראשון לטומאה בידיו נטמאו ידיו וכן ביארנו שידים טמאים יטמאו משקים ובחגיגה (דף כ:) אמרו שהיד מטמאה חבירתה בקדש ואם נפל הספק אם נטמאו ידיו אם לא או שהיתה ידו טמאה ונפל אליו הספק אם נטמאה אחרת או לא נטמאת או טהר ידיו אחר אשר הטומאה ונפל אליו הספק אם נטהרה כפי מה שראוי או היא טהרה נפסדת וידו נשארה בטומאתה הנה נגביר הטהרה בכל הפנים מאלה הג' ויהיה ספיקו טהור כפי מה שנבאר בשני ממסכת ידים. ואמרו ספק רה"ר טהור התחיל לבאר זה לפי שהוא הבדיל בו הבדלים רבים ויבארנו בפ' אשר אחר זה והתחיל לבאר ספק דברי סופרים וזכר אלה הד' מינים אשר כל אחד מהן טמא מדברי סופרים ר"ל שהוא פוסל את התרומה וזהו מכלל י"ח דבר שגזרו הנזכרים בראש שבת (דף יג:) וכבר זכרנו סבתם באוכל אוכלים טמאים ועוד נזכר סבת הכל בסוף זבים ולאיזה דבר שמוהו פוסל את התרומה ואם נפל עליו הספק אם אכל אוכלים טמאים או שתה משקי' טמאים או בא ראשו ורובו במים שאובים או נפלו על ראשו ועל רובו שלשת לוגין מים שאובים או שלא יהיה דבר מזה הנה הוא טהור ואינו פוסל את התרומה אמנם אם נסתפק האדם אם נטמא באב מאבות הטומאה אשר הם מדברי סופרים כי ספיקו טמא ושורפין עליו את התרומה וכבר ביארנו אבות הטומאה שהן מדברי סופרים בפתיחת זה הסדר ומנינו אותן כולן אלא אם יהיה האב עצמו ספק כמו בית הפרס שהוא ספק אם נגע או לא נגע אין שורפים עליו את התרומה לפי שהוא ספק ספיקא כפי מה שביארנו: 
+
+
+Mishnah 12
+
+כבר ביארנו בחגיגה (דף יח:) שפרושים הם אוכלים חוליהן בטהרה וזכרנו ג"כ בזאת המס' (פ"ב) שהחולין הנה יהיו על טהרת הקדש ועל טהרת התרומה ושם אמרנו בגדי ע"ה מדרס לפרושים בגדי פרושיס מדרס לאוכלי תרומה ואם נסתפק זה הפרוש אם נגע בבגדי ע"ה אם לא הנה הוא טהור וכן אם נסתפק אוכל תרומה ונתחדש לו ספק בבגדים זה הפרוש הנה הוא טהור ולזה אמרו זו טהרת פרישות לכלול שתי הכוונות יחד וספק שרצים הוא כמו שביארו בתוספ' והוא אמרם אי זהו ספק שרצים שטהרו חכמים זה ספק הנזרק כמו שישליך שרץ בין הככרות ונסתפק אם נגע או לא נגע כי הככרות טהורות כמו שהתבאר בתחלת זה הפרק מאשר לא ימצא השרץ נוגע בככר והוא אמרו כשעת מציאותן ולא נאמר לך שבשעת עברו על הככר נתחכך עמו אמנם ספק נגעים כבר ביארנוהו בה' מנגעים וכן אם נתחדש לו ספק נזירות כמו שביארנו בב' מנזיר (דף יג.) שהוא מותר לשתות יין וליטמא למתים:
+וספק בכורות. סבתו מה שזכר שהמוציא מחבירו עליו הראיה ויאמר לכהן הביא ראיה שהוא בכור וקחנו לך:
+ואמרו בין טמאה בין טהורה. ירמוז אל פטר חמור אשר אמר ה' יתברך (במדבר י״ח:ט״ו) אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה וכבר נתבארו דמיון הספקות הנופלות בבכורות במקומן:  
+
+Mishnah 13
+
+זה מבואר וכבר קדם זה הלשון בראש כריתות (דף ח.) <small>[צ"ל ויהי']</small> ויעוד זה הספק מכלל הטהרות כי מחוסר כפורים אינו בשלמות הטהרה ושהוא לא יאכל בקדשים עד שיביא קרבנו כמו שביארנו פעמים רבות:  
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כבר ביארנו בראש כלים שהשרץ מטמא במגע ולא במשא וידוע הוא שהצפרדע טהור כמו שביארנו בפתיחה וכזית מן המת מטמא באהל והנבלה לא תטמא באהל ועצם מן המת מטמא ועצמות הנבילה לא יטמאו כפי מה שביארנו בפתיחה ויהיה השביל טמא כגון שיהיה בבית הקברות וביארנו בשני מאהלות שבית הפרס עצמו וארץ העמים מטמא במגע ואמרו הסיט את אחד מהן שב אל גוש ארץ טהורה וגוש בית הפרס כי גוש בית הפרס וארץ העמים ג"כ מטמאים במשא אמנם הנבלה והמת כל אחד מהן מטמא בהסט כמו שביארנו בראש כלים ועוד נוסיף בזה ביאור בזבים והשרץ לא יטמא בהסט ואין הלכה כרבי עקיבא: 
+
+
+Mishnah 2
+
+אמרו נגיעתו בזה ר"ל באדם זה: ר' יוסי אומר א"א לאדם מללכת ברה"ר ולזה ספק שבילים טהור אמנם המגע אשר אינו הכרחי כל עוד שנסתפק אם נגע בו או לא נגע ספקו טמא ואין הלכה כר"ע ולא כרבי יוסי: 
+
+
+Mishnah 3
+
+כבר ביארנו שהשביל לא יהיה טמא אלא בטומאת מת ולזה אמר הזה ושנה וטבל. והשניות ישרפו ביאר שאינן ספק אחר שנכנס בשני השבילין יחד ואחד מהן ודאי טמא: 
+
+
+Mishnah 4
+
+זה מבואר וזה הדין הוא כמו הדין הקודם ואמנם [משמיענו] (כוונת) [זה] הדין בטומאת השביל והמשפט בטומאת מגע שהכל משפט אחד ואפי' לר' יוסי שאומר דרכו של אדם להלוך ואין דרכו ליגע: 
+
+
+Mishnah 5
+
+אין מחלוקת אם באו זה אחר זה ששניהן טהורין לפי שכל מי שיבא מהן יאמרו אליו טהור אתה ואם נשאלו שניהן כאחת טמאים ואמנם מחלוקתם בימי ששאל עליו ועל חבירו כמו שביאר הגמרא וכן לשון התוס' (פ"ו) שנים היינו ובשני שבילים הלכנו ושני טהרות עשינו רבי יהודה ישימם כאילו באו זה אחר זה ורבי יוסי ישימם כאילו באו בבת אחת והלכה כרבי יוסי: 
+
+
+Mishnah 6
+
+כבר קדם לך בפרק שקודם זה שספק דברי סופרים טהור ושאם נסתפק אם אכל אוכלים טמאים אם לא שהוא טהור ומחלוקתן ג"כ פה בבא להשאל עליו ועל חבירו כמו שביארנו במה שקדם ודע שאין הבדל בין טומאה חמורה לטומאה קלה בכמו אלה הספיקות והלכה כר' יוסי: 
+
+
+Mishnah 7
+
+כבר הקדמנו בפרק אשר לפני זה שהרוקין הנמצאי' שורפים עליה' את התרומה ואע"פ שהן ספק ולכן אם נגע ברוק זה האיש הסכל נהיה טמא בספק ואם נגע בתרומה תשרף אמנם אם נגע בבגדיו ר"ל בבגד זה האיש הסכל היושב ברה"ר ונמשך בזה הרוב ר"ל אם יהיו רוב אנשי העיר טמאים הנה הוא טמא ואם היו רובם טהורים הנה הוא טהור ואחר אמר שאם ישן ברה"ר הנה כליו טמאים מדרס לפי שלפעמים דרס עליו הזב זו היא סברת ר"מ אמנם חכמים אומרים שלא נחזיק טומאה בשום פנים כאשר אין שם להתלות ובתוספתא מודים חכמי' לר"מ שאם ראהו חי מבערב אע"פ שהוא בא בשחרית ומצאו מת הנה הוא טהור מפני שזה ספק רה"ר והלכה כחכמים: 
+
+
+Mishnah 8
+
+כבר ביארנו בפתיחה שהעובדי כוכבים כזבים לכל דבריהם ועוד יתבאר ברביעי מנדה (דף לא:) שהעובדת כוכבים בחזקת נדה לעולם וידוע הוא שהאשה השוטה לא תשמור עצמה ולא תדע עתות ווסתה ולא תשתדל בזה כפי מה שיגזרהו התורה ואמרו פה כל הרוקין טמאים לא ירצה בזה [שהן] טמאים בספק ויהיו כמו רוקים הנמצאים כי רוקים הנמצאים לא התאמת אצלנו איש טמא אמנם פה אשר נתאמתנו היות רוק טמא נמצא בזאת המדינה ושבה טומאה קבוע' הנה כל רוק שימצא בזאת המדינה הוא טמא כרוק הזב האמתי וזהו כונת אמרו טמאים: 
+
+
+Mishnah 9
+
+זה כולו מבואר ועבר על העיקר הקודם שספק טומאה ברה"י טמא וברה"ר טהור ואין הלכה כר"מ: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+המסוכן. הוא המתעלף והוא ספק אם הוא חי או שהוא מת בעת שנגע בו ואמר רבי שמעון רה"ר מפסקת כוונתו שזה המתעלף אשר ספקו ברה"י טמא ואחר הוציאוהו לרה"ר אותו אשר נגע בו שם טהור ואחר הכניסוהו לרה"י פעם שנית הנה אשר נגע בו בזה ברה"י טמא ואשר נגע בו ברה"י הראשונה קודם שיצא לרה"ר ישוב טהור מאחר שאמרנו שאשר שנגע בו ברה"ר טהור לפי שהוא שם בחזקת חי הנה מן הראוי שיהי' טהור אשר נגע בו לפני זה והוא ברה"י כי איך יאמר שהוא עתה ברה"ר חי ולפני זה כשהיה ברה"י היה מת זה יהיה שקר וזהו ענין אמרו רה"ר מפסקת ר"ל יסור משפט הספק הקודם ברה"י ולשון התוספת' בביאור מאמר רבי שמעון כן הוא ור"ש מטהר שהיה ר' שמעון אומר רה"ר מפסקת למפרע שאינו יכול לומר מת היה ברה"י וחי ברה"ר ואין הלכה כר"ש: 
+
+
+Mishnah 2
+
+הספק הראשון שיהי' מצורע תחת אהל ועבר איש טהור לשם ונסתפק לו אם הגיע תחת אהל אחד עם המצורע ונטמא כפי מה שהתבאר בי"ג מנגעים או לא נהיה עמו באהל אחד והספק השני שיהיה איש טהור תחת אהל ועבר איש מצורע תחת זה אהל ונסתפק לו אם עמד המצורע בעת עברו ונטמא האיש הטהור או לא עמד כפי מה שביארנו שם <small>[צ"ל ובזה]</small> מזה הפרק אמר באחרית ההלכה ספק האהיל ספק לא האהיל והספק הג' שיהיה דבר טמא ברה"י ודבר טהור ברה"ר ונגע באחד מהן או הסיטו או האהיל עליו אם היה אחד מהן ממה שיטמא באהל ולא ידע אם נגע בדבר הטמא או בדבר הטהור והספק הרביעי שהדבר הטמא ברה"ר ודבר הטהור ברה"י ונפל הספק ג"כ באיזה מהן נגע ורבי יהושע ידין בטומאה בכל ספק מהן ואין הלכה כר' יהושע:  
+
+Mishnah 3
+
+עוד יתבאר לך בזה הפרק שרשות היחיד לענין טומאה אין מתנאו שיהיה רה"י גם כן לענין שבת ולכן לא יעלה בלבבך שזה האילן בו תנאי בהעלותו או בעביו וכן החור אבל אין תנאי בזה אלא אע"פ שראש האילן והחור בהיות האדם אינו יכול להשתמש בהן אינו רגיל להלוך בהן הנה הן רה"י לטומא' טמא וספקו טמא וידוע הוא שהחנו' רה"י ואם היתה החנות טמא ופתחו ברה"ר הנה כלל החנויות כמו דבר טמא ברה"ר כמו שאילו השרץ ברה"ר וספק נגע ספק לא נגע ספיקו טהור ג"כ זה החנות הטמא אשר הוא ברה"ר אם נסתפק אם נכנס בו או לא נכנס ספיקו טהור אמנם אם נפל הספק באיזה חנות נכנס וכל אחד מהן רה"י הנה הוא ספק טומאה ברה"י אשר ספיקו טמא: 
+
+
+Mishnah 4
+
+ידוע שהחצר רה"י כמו הבית וכל זה דבור מבואר ואין הלכה כר"א: 
+
+
+Mishnah 5
+
+הבקעה. השדות אשר יחרשו ויזרעו והם בימות הגשמים רה"י לענין טומאה ושבת כמו שהתבאר בזה הפרק וסבת זה שבזה הזמן לא ילך בהן אדם לבלתי יפסידו ברגליהם ואם היה השדה מכלל השדות טמאה ואמר אני נכנסתי בזאת הבקעה אשר בה שדות הרבה ולא נודע אם הלך בזה השדה אם לא ר"א מטהר לפי שהוא ספק ביאה וחכמים מטמאים כפי העיקר אשר קדם מסברתם שספק טומאה ברה"י טמא בין שיהיה ספק ביאה או ספק נגיעה והלכה כחכמים: 
+
+
+Mishnah 6
+
+שבילי בית גלגול. מקומות [מוכנים] <small>[כ"ה בד"נ.]</small> לא ילך בהן המון העם. וענין מפולשי' לשיחין שיהיה בראש המבוי חפירה נחפרה בקרקע אם בור או שיח או מערה ויעמוד להן זה מקום כותל וישוב מבוי שאינו מפולש לפי שלא יוכל האדם לבא מצד אחד ולצאת מצד אחר וכבר ביארנו בראש שבת (דף ו.) ובשארית מסכת שבת (דף קיז.) ועירובין (דף כב:) משפטי רשויות שבת מה הן ובאלה השרשים אשר ביארנו שם תדע אי זה מקום יהיה רה"י ואיזה רה"ר לענון שבת בתנאי המבוארים בכל רשות מהן כפי מה שבארנו שם:  
+
+Mishnah 7
+
+הבקעה בימות הקיץ ואע"פ שלא ילכו בה ההמון אך ישתמשו בה הקוצרים ועושה הקציר והדישה וחרישת הקרקע להכינה לזריעה במה שיבא ולכן נהיתה רה"ר לטומאה אמנם בימות הגשמים כאשר לא יכנס בה ולא ישתמש אדם אחר לפי שיפסידוה ברגליהן ולא לאחד מהן ג"כ שום עסק בה לפי שכבר נחרשה ונזרעה והגשמים ירדו תמיד ולא נשאר זולת לענין צמיחת התבואה לבד וכבר נתבאר במסכת שבת (דף ו.) שאמרם שהבקעה היא רה"י לענין שבת לומר שאינה רה"ר ואמנם היא כרמלית כמו שביארנו שם אלא אם יהיה לו מחיצה מוקפת בה גבוה מי"ט כי אז היא רה"י לשבת כמו שבארנו בש"ס ובתוספתא אמרו אלו הן ימות החמה משתעקר התבואה מתוכה ואלו הן ימות הגשמים משתרד רביעה שניה וכבר ביארנו זמן רביעה שניה פעמים רבות בפיאה ובנדרים ובזולתן: 
+
+
+Mishnah 8
+
+בסילקי. הוא בנין גדול מאד נמשך לרוחב הפתחים כמו המקומות אשר יבנו להקהיל העם והוא מבנין המלכים ולזה יאמרו בסילקי של מלכים ואין הלכה כרבי יהודה: 
+
+
+Mishnah 9
+
+כבר נתבאר בתוספתא שזה הבנין אשר יקראוהו פרן הוא דומה לבסילקי ויהיה לו שני פתחים מכוונים זה כנגד זה כזאת הצורה  <img src="data:image/png;base64,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"> וחכמים אומרים שכולו רשות הרבים לטומאה כאשר ישתמש ובהן הרבי' ור"מ אומר שהצדדין מהן אשר ישתמשו האנשי' הוא רשות היחיד לטומאה ובאמצע לבד רה"ר לטומאה ואין הלכה כר"מ:  
+
+Mishnah 10
+
+כבר נתבאר בגמרת ושבת (שם) שהאיצטבא היא כרמלית ואמרנו פה רה"י לשבת רוצה לומר שהוא אינה רה"ר וכבר ביארנו תנאי כרמלית וגדרה בראש שבת: 
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+ישובו החיצונות טמאות לפי שהאנשים יבאו שם ויגעו בהן ור' יוסי אומר שאם היו כולן בשבכה אחת הנה הכל טמא <small>[ נ"א שמא] </small>שלפעמים יניע הזב הכל ויהיו טמאים בהיסט הזב ואפי' הקדרות אשר לא נגע בהם ואין הלכה כרבי יוסי:  
+
+Mishnah 2
+
+כבר התבאר בחגיגה (דף כג.) שמגע עם הארץ טמא ושמא נגע בבגדים או בכלים (טמאים) ואמרו הבית טמא ר"ל כל הכלים והבגדים אשר בבית וחכמים אומרים שכל מה שאפשר שיגיעהו אם ישלח ידו הוא אשר נטמא שאולי שלח ידו אליו בעת שהקיץ לראותו כאשר לא ראהו קודם זה והלכה כחכמים: 
+
+
+Mishnah 3
+
+אלו האומנים הן עמי הארץ והיה עולה במחשבתנו שבהיותם משתמשים בכל הבית שיהיה כל מה שבבית טמא אצל החכמים והודיעונו שאפי' האומנים לא יטמאו אלא כל מה שאפשר שנגעו בו מבלי רדת אל הדבר ההוא או לעלות על דבר גבוה ואז ישיגהו וכן נתבאר בתוספתא והלכה כחכמים: 
+
+
+Mishnah 4
+
+מעקרנו הוא שאשת חבר הרי היא כחבר ובניו ובני ביתו הרי הם כחבר ואשת עם הארץ ובניו ובני ביתו הרי הם כמוהו להיות בחזקת הטומאה וכבר ביארנו זה בזרעים והיה עולה בדעתנו שחכמים מודים לר"מ באשה לפי שהיא רבת <small>[ס"א העסקים וממשמשת בדברים שאינם נונעים לה ושהיא כו']</small> המותרים והשמירה ממה שלא יוחד ושהיא תמשש על מה שלא תפקד ותחפש ותהפך והשמיענו שאין חולקין אפי' בנשים והלכה כחכמים:  
+
+Mishnah 5
+
+כבר ידעת שאוכלין ומשקין טומאתן קלה וכן כלי חרס לא יהיה אב הטומאה ולכן גזרו שיטמא כל מה שבבית מאלה המינים מפני שמירת עם הארץ אמנם המשכבות והמושבות אשר הן אב הטומאה לא נדין עליהן שהם שבו משכב הזב אלא כשלא יהיה בעל הבית רואה מי שיכנס בבית ולא מי שיצא ממנו ונפרד עם הארץ בשמירה וכן כלי חרס המוקפין צמיד פתיל לא יטמאו במגע טומאה אלא במשא הזב כמו שהתבאר מדברינו בפתיחת זה הסדר וכבר ביארנו זה בעדיות ולזה לא נדין עליהם בטומאה עד שיפרד עם הארץ בו מבלי פחד ולא נשאר לו מי שיראו: 
+והמובל. הוא חתוך הידים והרגלים עד שלא יכול להעתק עד שיקחום בריאים וישאום ולזה נקרא מובל מאמרו יובל שי (תהלים עו) וכבר נאמר שהמובל את המצורע אשר אבריו יפלו עד שלא יוכל לעמוד ולא להמשך ועם כל זה להיות הבית מגיע ברשות עם הארץ שב כמו ביתו של עם הארץ שהכל טמא:  
+
+Mishnah 6
+
+אלה הגבאים גם כן הן עמי הארץ *נראה דזה טעות המעתיק וצ"ל כמו בר"ש וברע"ב (והעיקר אצלנו שהן ממשכנין על הצדקה ואפי' בע"ש) ואם באו אל הבית לקחת המשכון טימאו לכל מה שבבית אלא אם יהיה עמהם עובד כוכבים וסבת זה מה שזכרו בתוספת' מפני שאימת עובד כוכבים עליהם ולא ישלחו ידיהן וכבר התבאר בתוספתא שהגבאים אם לא יהי' המשכון בידיהם ולא היה שם ביניהן מעיד שנכנסו לבית ואמרו הן נכנסנו ולא נגענו נאמנים שהפה שאסר הוא הפה שהתיר [ואם היו אחרים מעידים שנכנסו אין נאמנים לומר לא נגענו] אמנם הגנבים אשר דרכם לבד הוא אשר בחזקת טומאה לפי שהן לא ירצו בלכתן בבית עדים: אם היה עובד כוכבי' עמהם אשר הוא כזב לכל דבריו ומטמא משכב ומושב או אשה הנה כל מה שבבית בחזקת טומאה אפילו המשכבות והמושבות: 
+
+
+Mishnah 7
+
+אודיארין. הבלנין שבמרחצאות חלונים ישימו כל איש לבושו בחלון מהן ויכנס אל המרחץ ולאלה החלונות פתחים ודלתות ואמר רבי אלעזר בן עזריה שהוא מעת שסגר הפתח על לבושו הנה הן בחזקתם לפי שלא ישלח איש ידו לפתוח חלון סגור וחכמים אומרים שהן טמאים לפי שכבר נגע בהן טמא אלא כשסגר עליו הדלת נשא המפתח לבלני לפי שהוא אע"פ שהיה עם הארץ לא מסר לו אלא שמירת המפתח כמו שהתבאר בפרק ראשון או ישים חותם מטיט וכיוצא בו על הפתחים כמו שהתבאר בתוספתא או ירשום רשום יקבל ממנו מופת שלא נפתח החלון ולא נגע אדם בכלים. ואמרו המניח כליו מגת זו לגת הבאה הוא שיהיה הכהן לוקח תירוש של תרומה מזה עם הארץ ועזב כלי הבציר על טהרתם במקום מהגת הוא יבצור בהן בשנה הבאה אע"פ שלא ידע אם נגע בהן שהנשים ג"כ ישמרו מהן ואפי' נעלם מהן לידיעתם שהוא כהן וחזקת הדבר אשר הוא אצלו טהור הנה הוא ישראל כל עוד שנעלם מלשומרן והוא נטמא הוא אמרו עד שיאמר בלבי היה לשומרו ואין הלכה כרבי אלעזר בן עזריה: 
+
+
+Mishnah 8
+
+רצה לומר כהן טהור לאכול בתרומה אם פנה ממחשבתו מהכין לאכול בתרומה ולא ישמור נפשו ולא ידע בנפשו ג"כ טומאה רבי יהודה אומר הרי היא בחזקת טהרה לפי שהטמאים לא יגעו בו לדעתו שהוא טהור לאכול בתרומה וחכ"א שהוא נטמא בהסח הדעת לענין תרומה וסבת זה מה שזכר שהידים עסקניות ר"ל רבות ההתעסקות ולפעמים נגע בטומאה והוא לא ידע וזה מכלל י"ח דבר שגזרו שהידים תפסול את התרומה ואף ע"פ שלא ידע להן טומאה כמו שהתבאר בסוף זבים והל' כחכמים: 
+
+
+Mishnah 9
+
+גרגרניות. הומות לאכול מן הגרגרת והוא השפוי כובע ותרגום (איכה א׳:י״א) כי הייתי זוללה בתרגום ירושלמי ארי הויתי גרגרנית והלכה כחכמים: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כבר ידעת שהחצר יקרא שלפני הבתים וכל השכנים משתמשים בו ואם היה התנור בנוי ולא היה אפשר בו היסט והוא גם כן מוקף צמיד פתיל ואינו מטמא מגבו הנה בהוראתו בבתים הנה יוסר הצמיד פתיל וישיבהו ור' יהודה אומר שאין בתנור דבר שיקח שיצטרך לכל זה ואין הלכה כרבי יהודה והלכה כר' יוסי: 
+
+
+Mishnah 2
+
+כבר בארנו בפתיחת זה הסדר משפטי הכלים אם היו טמאין טומאת מת ולזה אמר שהן ג"כ במדרגת טמא מת ובהיות זה העם הארץ יודע שזה אשר הפקיד אצלו אוכל תרומה הנה הוא כהן ישמרם מטומאת מת והוא נאמן באמרו לא נטמאו במת ואף על פי שהוא עם הארץ כמו שביארנו בעשירי מכלים אמנם נשארה בהן טומאת מדרס לפי שפעמים תשב עליהן אשתו נדה והוא לא ימחה בידה להיותו עם הארץ וכבר ביארנו שרוצצת רצה לומר נלחצת וענין זה ר' יהודה אומר אם היו אלה הבגדים מעוכים קצתם בקצתן בארון עד שילחצם כסוי הארון הנה אז אפשר שתשב עליהן אשתו נדה אמנם אם היתה בלתי מלאים בגדים אבל ישאר בין הכסוי ובין הבגדים ריקות לא תשב עליהם אמנם יטמא טומאת מדף לבד ר"ל שהן ישובו כמו כלים שנישאו ע"ג הזב אשר יטמאו טומאה קלה לטמא אוכלין ומשקין כמו שביארנו בראשון מכלים וכמו שיתבאר בזבים (פ"ב) ושם יתבאר לך שהכלים אשר ישא הזב יקרא מדף ואמר אע"פ שהמפתח ביד הבעלים אשר היה אומר אף על פי שיהיה אפשר להן שיהיו טהורים הודיענו שהן טמאים ובתוספתא נאמנים עמי הארץ על טבילת טמא מת ואין נאמנים על טבילת מדף רצה לומר אם אמרו טהרנו זה אשר היה טמא מדף ואין הלכה כר' יוסי: 
+
+
+Mishnah 3
+
+זה אשר נאבד לו דבר ומצאו אמנם הוא ברה"ר ולזה אם עבר עליו הלילה טמא מדרס לפי שידרסיהו אנשים ולא יראוהו וכבר נתבאר בתוספתא שאם אבד לו דבר ומצאו ברשות היחיד אשר ספיקו טמא כמו שקדם ביאורו הנה אלה הכלים טמאים מדרס וטמא מת והיות הכלים הנופלים ברה"ר טהורים מבואר לפי שהוא ספק ולא יסתפק עליך אמרו (בכלים) [בזה] טמא אע"פ שהוא בתוך הבור לפי שהוא מעת שהגיע ברשות עם הארץ שנטמא במת כמו שבארנו ויצטרך הזאת שלישי ושביעי ואז יטהר: 
+
+
+Mishnah 4
+
+זה מבואר והלכה כחכמים: 
+
+
+Mishnah 5
+
+אם נכנסה שלא ברשות אלא להוציא הענין הפלוני ותצא הנה לא תשתדל להשתמש ולגעת לאשר אתה בבית כי אימת בעל הבית עליה ולא תשלח ידה לדבר: 
+
+
+Mishnah 6
+
+טומאת אוכלים <small>[*נא"י טומאת אוכלין]</small> אינה אלא למאכל אדם בלבד ומה שאינו ידוע במאכל אדם הנה אי אפשר מבלי מחשבה והוא שיביאהו למאכל אדם. וזה הדבר הידוע למאכל אדם אם נפסד שאינו ראוי למאכל אדם אז לא תטמא לאמרו יתברך מכל האוכל אשר יאכל פרט לאוכל סרוח לפי שהוא לא יאכל ואם נטמא האוכל ואח"כ נפסד אחרי הטמאו הרי הוא נשאר בטומאתו עד שיפסל מלאכול הכלב ויהי' שיעור המאמר כל המיוחד למאכל אדם שנטמא טמא עד שיפסול מלאכול הכלב: רצה לומר למאכל אדם לבד ומה שאינו ידוע במאכל אדם הנה אי אפשר לו מבלי מחשבה והוא שיביאהו למאכל אדם וזה הדבר ידוע למאכל אדם אם נפסד עד שלא תצלח ואפי' לאכול הכלב אז לא יטמא ואמר יתברך (ויקרא יא) מכל האוכל אשר יאכל אמרו פרט לאוכל סרוח לפי שהוא לא יאכל ועוד יתבאר לך באחרית עוקצין שנבלת עוף טהור לא תצטרך מחשבה אמנם זה יצטרך מחשבה וזה הגוזל אם נפל ביין ומת לאשר הפסיד וליכלך במותו ביין  נראה דצ"ל שבכאלו שב כאילו הוא נמאס אם היה הגת בעיר ולכן צריך מחשבה ואז יטמא טומאת אוכלים והוא אמרם בגמ' נדה (דף נ:) לעולם בכרך וגתו מיאסתו ועשאתו ככפר ולזה אם בא עליו במחשבה והוא בתוך הבור שיאכלנו העובד כוכבים שמטמא טומאת אוכלין ואם חשב עליו להעלותו לכלב הנה לא יטמא טומאת אוכלין והוא ענין אמרו טהור הלא תראה הגוזל להיותו מאכל אדם עם היות שנפסד ושב [להיות] נאות למאכל הכלב לבד אם חשב עליו יקבל טומאה וזהו כונת אמרו שכל מאכל אדם לא יוסר מלקבל טומא' עד שיפסול מלאכול לכלב ורבי יוחנן בן נורי אומר שהוא יטמא טומאת אוכלין מבלי מחשבה בהיות הגת בעיר כמו שבארנו ואין הלכה כרבי יוחנן בן נורי:  
+
+Mishnah 7
+
+כבר התבאר במקומות רבים ממה שקדם שהמשקין יטמאו הכלים וישובו אלה הכלים שני לטומא' וזה מדרבנן ועוד יתבאר בט"ו מכלים שמשקין טמאים שנגעו באחורי כלי נטמאו אחוריו ולא נטמאו תוכו לתרומה וביארנו בפתיחה זו שמשקים טמאים תחלה לעולם ואפי' נטמאו בשני לטומאה אם נטמא אחורי הכלי במשקים טמאים שבאחורי הכלי שני ואם נגעו אוכלין טהורים באחורי זה הכלי לא נפסלו והיה ההיקש שתפסל ותשוב שלישי אך רבי אליעזר יקל בזה להיותה טומאה קלה מדרבנן והוא אמרם מ"ש אחורי כלי דנקט משום דקילא טומאתן (ופה) [ומשו"ה] אמר מטמאי' את המשקים אפי' דחולין ואין פוסלין את האוכלין אפי' מתרומה ורבי יהושע אומר שאחורי זה הכלי ג"כ פוסלי' את האוכלין כמו כל שני ק"ו מטבול יום אשר פוסל את התרומה ואינו מטמא את המשקים כמו שביארנו בשמיני מפרה כ"ש זה אשר יטמא משקים שהוא יפסול <small>[צ"ל ור"א לא]</small> לא יקיש ק"ו בין טבול יום דאורייתא ואחורי הכלים דרבנן לפי שהוא אומר אין דנין דברי סופרים מדברי תורה ובא שמעון אחי עזריה ואמר שדברי רבי יהושע אשר אמר שאחורי הכלי פוסלין את התרומה איננו אמת בשום פנים וכן מאמר רבי אליעזר אשר אמר אין פוסלין איננו אמיתי אבל הוא אמיתי באלו הפנים וזה שאחורי הכלים אם נגעו במשקים שבו אלה המשקים תחלה והן מטמאים אוכל אחר וישוב שני וזה השני יפסול אוכל שלישי הנה עברה הטומאה מאחורי הכלי לאוכלין באמצעות המשקים ואם נגעו האוכלים עצמן באחורי הכלי לא יפסלו ולזה מאמר האוכלים לאלו המשקים אם נטמאו מאחורי הכלי וטמאה מטמאיך לא טימאוני ואתה טימאתני ויהיה שמעון אחי עזריה על זה הפי' בלתי חולק על ר"א אלא דומה למפרש למה שיובן מסברתו ובהיות אפשר שיהיה הפירוש הנוטה בזה המאמר שרבי אליעזר סובר שהמשקים שנטמאו מאחורי הכלי לא יטמאו אוכלים ואע"פ שהן בעצמן משקין טמאין ויהיה ר' שמעון חולק על זה ויהיה מאמרו לא כך ולא כך לא כרבי אליעזר אשר יאמר לא תפסול משקים שנטמאו מאחורי הכלים לאוכלין לולי שאני מצאתי לשון התוספתא היות משקים שנטמאו מאחורי הכלים יטמאו כלים ויטמאו אלה הכלים אוכלים והש"ס הנה פסק שם הל' כרבי אליעזר והנה אי אפשר שיפורשו דברי שמעון אחי עזריה אלא כמו שזכרנו:  
+
+Mishnah 8
+
+כבר ביארנו באהלות (פ"ג) שקטפרס הוא השטח השוקע משופע לשטח הארץ אלא שקצהו האחד עולה והאחד יורד דומה לשפוע חלק ואם תהיה עריבה כפי זאת ההנחה ויהיו בה לחות משקים וג' חתיכות בצק טמא בזאת העריבה ובשלשתם כביצה הנה לא יצטרפו קצתן בקצתן מצד שיטמאו זה המשקה אשר תחתיהן ותטמא העריבה ואם תהיינה ב' חתיכות מצטרפות וכונת רוצצות משקה שיהיה משקה הזה בין שתי החתיכות וכאילו יחברם וכוונת משקה עומד שתהיה הלחות שוקעת תחת הבצק ולא יהיה מדרון וא"ר דוסא אין אוכל מתפחת ואפי' היה כולו מקובץ מחובר קצתו לקצתו אינו מצטרף לכביצה ואין הלכה לא כר' יוסי ולא כר' דוסא: 
+
+
+Mishnah 9
+
+כבר ידעת שקטפרס הוא השטח השוקע לשטח הארץ אלא שאם שופך עליו דבר ירד ויזול: 
+ואשבורן. המקום המקוער אשר ינוח בו הדבר הנוזל ויתקבץ ואתן לך בזה בשכלך שרש אחד והוא שהמים לבדן זולת שאר המשקין טמאין טהרו במקוה ויטהרו כמו שזכרנו בביצה (דף יז:) באמרם משיקים את המים בכלי אבן לטהרם ועוד יתבאר זה ג"כ בשביעי ממכשירים אמר בזאת ההלכה שאם הובא מקל במקוה יתחבר מים שבמקוה באלה המשקין הטמאין נטהרו כולן ר"ל המשקין אשר במקל וכוונת השקה מגזירת (בראשית כז) ושקה לי בני על צד ההדמות בהיות קצה המטה מתדבק במי המקוה לבד ולא נצטרך שיכנס במקוה וחכמים אומרים עד שיגיעו המשקין כולן תוך המקוה ואז יטהרו ואחר מביא בזאת הכוונה בעצמה הניצוק והוא העמוד הנוזל מכלי אשר יורק ממנו הדבר הנוזל אל הארץ שזה העמוד כולו אינו בדמיון גוף אחד מצד שאם נטמא קצתה נטמא כולו המשל בזה אילו שופך אדם מים ממקום גבוה על השרץ והטיף אחד מעט מן המים ממה שבאויר מזה העמוד הנה אלה המים טהורים ר"ל אשר הטיף וכן אינו חבור לטהרה משל בזה אילו שפכו משקין טמאים ממקום גבוה על המקוה הנה לא נאמר שכל העמוד כולו טהור להיות קצתו במקוה כמו שלא נאמר במקל וכן ג"כ המשקין אשר היו בקטפרס יהיו המים כולן כבר נחו כולן במקום השפל ונשאר זה השטח הנשפך בו משקה טופח לבד כמו שקדם קודם זה באמרו משקה טופח מלמטן כי בהיות השיפוע חלקלק לא ינוח בו זולת זה השיעור מן ההטפחה ולא נחשוב גם כן כל המשקה טופח שעל גבי הקטפרס מחובר מעת שנטמא קצתו נטמא כל המשקה אשר על זה השטח או אם הגיע קצתו במקוה שטהרו המשקים כולן אמנם אם היה מקוה מקוער ובו משקים אמנם משקים טהורין או יותר מעת תתחבר טומאה בקצתו נטמא כולו וכן אם הגיע קצתו במקוה טהור כולו לפי שלא יטהרו המים כשיתערבו במי מקוה התערובת אלא כשיודבק במי מקוה בשטח משטחי אלו המים הטמאים לבד כמו שהתבאר בביצה (שם) ולזה אם היו אלו המים הטמאים באשבורן ומגיע קצתו בתוך המקוה הנה כל מי מקוה שטח משטחי אלה המים אשר בתוך הכלי כי אשבורן הוא כלי בלי ספק וזה מבואר אצל המאמינים והלכה כחכמים:  
+
+Chapter 9
+
+
+
+Mishnah 1
+
+תחפר בארץ חפירה יאצרו בה הזיתים ויתעפשו שם עד עת הסחיטה ובעת הסחיטה יוצאו ויסחטו וזה המקום יקרא מעטן של זיתים ואמר ב"ש שאם הזיעו <small>[צ"ל זיעה]</small> זה ונשרו בהכבדות קצתם אל קצתם הנה נשלם להן ההכשר והוכשרו לטומאה אמנם אם הובללו בזיעתם לקופה בעת הנשאם אין זה הכשר ואמרו בית הלל שאין בהיותן מזיעות בחפירה הוכשרו אלא אם רוצצו והולשו עד שיתחברו קצתם בקצתם ותעלנה ג' זיתים מדובקים וחכמים אומרים שכל זמן שתהיינה בענין האוצר וההכבדה לא יקבלו טומאה ואפי' תהיינה בזה הענין מן הבלילה אמנם אם נשלם השתדלותו ועזבם מוכנים לסחיטה הנה הוכשר לטומאה אז בלחותם וידוע הוא ששמן זית מכלל ז' משקין אשר יכשירו או יטמאו ולכן תהיינה הזיתים מוכשרות לטומאה מלחותן והלכה כחכמים:  
+
+Mishnah 2
+
+כבר ידעת שהמסיקה תקרא קבוץ הזיתים ולקיטתן מן האילן יאמר שאם נקף כל הזתים אצלו ולקטן וקבצן במעטן אך שכוונתו שיקנה ויחבר אליהן או השלים ללקט ממה שאצלו ומה שעתיד ליקח ג"כ אך רוצה ללוות זיתים אחרים ויחבר אליהם הנה לא נגמרה מלאכתם ולא הוכשר עד שלא ירצה להוסיף עליהם וכל עוד שקרהו מקרה מלהוסיף כמו אבל או משתה אפילו נתעפשו ונבלל ואינן מוכשרין כאשר ברצונו להוסיף עליהן ועדיין לא נגמרה מלאכתם ולכן אם הלכו עליהן זבים וזבות טהורים לפי שאינם מוכשרין ואם נפלו עליהן בזה העת משקין טמאים אשר יטמאו מבלי הכשר הנה לא תטמא מאלה הזתים אלא מה שנגעו בו מאלה המשקין לבד ועוד ספר לנו בדין אחר ואמר המוחל היוצא מהן טהור ומוחל הוא המים השחורין הנוזלים מן הזיתים ואמר שאלו הזיתים אשר לא נגמרה מלאכתן אלו המים אשר יזלו מהן אינן מז' משקין ולזה יהיה טהור ולא יטמא בעצמו ולא יכשר כמו שביארנו בפתיחה ובתוספתא ר"מ אמר מוחל משקה הוא ומפני מה טהרו מוחל היוצא מן הזיתים עד שלא תגמר מלאכתן לפי שאינו רוצה בקיומו: 
+
+
+Mishnah 3
+
+אמר שאלו הזתים אשר הן מוכשרין אם נפלו עליהן משקין רצה לומר משקין טמאין הנה הזיתים כולן ואפילו אותן אשר לא נגעו במשקין טמאין וסבת זה שהלחות אשר בכולן הוא אשר שמם מוכשרין לטומאה מחוברין באלה המשקין הטמאין שנפלו כי זה המשקה בעצמו אשר הכשיר אותן הוא אשר נטמא גם כן במשקין שנפלו וטימא כל הזיתים כולן ואחר שב למשפט אחר ואמר שהמים השחורים הנוזלים מן הזיתים שנגמרה מלאכתן ר' אליעזר לא יחשבהו משקה ולא יטמא כלל ולא יכשיר וחכמים ישימוהו מתולדות השמן ולכן יטמא עצמו ויכשיר זה דברי ת"ק אמנם ר' שמעון אומר שהמוחל דברי הכל אינו משקה אמנם הוא מי פירות ומדרך שמן זית בעת סחיטתו שיערבהו מעט ממי הזיתים שאם נתקבץ שמן זית בתוך הבור ונצלל ימצא בתחתית הבור תחת שמן זית מים <small>[בד"נ הגי' עכורים]</small> שחורי' ואלו המים הם אותן אשר יאמרו חכמים שהן משקה ויטמא מפני השארות שמן זית אשר בו ועוד יבואר מחלוקת ר' שמעון ור' מאיר בזה הענין באחרית מכשירין ובתוספתא ר' שמעון אומר מוחל מי פירות הוא ומפני מה טמאו מוחל היוצא משוקת בית הבד לפי שאי אפשר לו לצאת ידי צחצוחי שמן ואין הלכה כר' שמעון ואמנם הלכה כחכמים כפי מה שזכר ת"ק:  
+
+Mishnah 4
+
+זאת ההלכה כבר נתבארה במסכת חגיגה (דף כה.) וזה שהעיקר אצלנו שטהרת יין ושמן של תרומה לא יאמנו עליהן האנשים כולן אלא בשעת הגתות והבדים ואפי' עם הארץ נאמן אם אמר זה השמן או זה הפרי תרומה טהורה לפי שהאנשים כולן בשעת הגתות והבדים נזהרים ונשמרים לבצור בצירם בטהרה ואם נשלם שעת הגתות והבדים ולא נשאר מי שידרוך אלא אחדים ומעטים והדברים ג"כ אשר ידרכו מעטי השיעור יזלזלו בהן ויפול ההתערבות וההמזגת בהשתמשות ויזלזלו בטהרה ולכן לא יאמנו אז עמי הארץ על טהרת יין ושמן של תרומה ואם הביאה אל הכהן לא יקבלנה מהן לפי שלפעמים היא תרומה ולכן אם נשלם שעת הגתות ונשאר לאדם שארית מן הזיתים אין רשאי לסוחטן ולהוציא מהן תרומת שמן לפי שאינו נאמן על טהרתה ולא תלקח ממנו כמו שנתבאר בחגיגה (שם) ואמנם יטול מהן תרומה בעודם זיתים (ואחר) וישאנה לכהן ואמרו לעני הכהן ולא אמר לכהן לפי שברוב [שהזיתי'] ינתנו לעני למיעוטה ושמן הזית ינתן אפי' לעשיר ואמר ר' יהוד' שהוא ישא את המפתח לכהן בעת השלמת הגתות והבדים ויתננו לו תכף כדי להשאיר כל מה שבזה הגת או בבית הבד בחזקת טהרה ויבא אל הכהן ויסחטם נגדו ויקח ממנו תרומת שמן בטהרה ור"ש אומר שאם נשארו אחר השלמת הגתות מעת לעת ובעת ההיא נשא אליו המפתח בית הבד או הגת בחזקת טהרה והלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+כותש הוא המכתש שכותשין בו הזיתים ואם עזב הזיתים שם שישארו עד שיתרככו ויקל דריסתן הנה נגמרה מלאכתן אמנם אם הביאן שישארו מדת הזמן עד שיתרככו ואחר יוציאם למלחם הנה לא נגמרה מלאכתן ואינן מוכשרין לסברת בית הלל. ופוצע הוא אשר ישפשף הזיתים או יבקעם אם היו ידיו טמאות הנה טימאן אם היו תרומה כי הידים טמאות שניות לעולם כמו שיתבאר בשלישי ממסכת ידים: 
+
+
+Mishnah 6
+
+לגרגרם. לעשות מהן גרעינים הכוונה להתייבש ולהתנגב ואפילו היה גובהם אמה אשר נדע עתה שכבר נתייבשו העליונות הנה התחתונות יבללו לכן מאחר שכוונתו הניגוב אינן מוכשרין ואם שמם בבית להתעפש והוא כוונת אמרו שילקו ואפילו היה כוונתו שיעלם אחר זה לגג או אם שמם בגג ג"כ להתעפש *נהא"י ואפי' חשב אח"כ שימתתו בגג ויתנגבו אחר התעפשם ולא רצה אחר זה שיפתחם בבית ויתנגבו אחר התעפשם הנה הן מוכשרין לטומאה מאחר שכוון לעפשם כי שרייתם במה שיצא מהן מן הלחות זה ממה שיעזור לעפשם ולזה יוכשרו אמנם אם שמם במקום אחד ונתעפשו ואין כוונתו ההתעפשות הנה הן בלתי מוכשרין וזה כפי העיקר אשר הוא אצלנו בהכשר שיצטרך שיהיה לרצונו כמו שיתבאר במקומו: 
+
+
+Mishnah 7
+
+אם אסף הזיתים קצתן עם קצתן במעטן הנה זה החבור יקרא בתוספתא אום של זיתים ואמרו בד או שני בדים כוונתו מלא גת או שני גתות כי גת של זיתים תקרא בד וכבר התבאר בתוספתא שאלה המחלוקת אמנם הוא בזיתים שלא נגמרה מלאכתן <small>[נא"י שלא הוכשרו]</small> ולא הוכשרו ואם רצה לקחת מאלו הזתים שיעור מועט והוא אמרו בד או ב' בדים ואחר יכסה הנשאר ויעזבהו בעת מה שיחתוך מאום של זיתים בד או שני בדים מותר לו שיחתכנו בטומאה לפי שלא הוכשרו לטומאה ואם רצה לכסות מה שנשאר לא יכסה אלא בטהרה לפי שאז נגמרה מלאכתן והוכשרו לטומאה ולא יגע בהן אלא בטהרה וב"ה אומרים שהן אפילו בעת כסוים לא נגמרה מלאכתן ולא הוכשרו ולכן יחפה ג"כ בטומאה ור' יוסי אומר שהוא אפילו נשא זה האום כולו מעט אחר מעט בטומאה שמותר הוא באשר לא הוכשרו כי לא נגמרה מלאכתן ולא תאמר בד או שני בדים לבד אבל נאמר כל מה שנשאר באשר שכבר נגמרה מלאכתן אתה רואה שלא נשאר לו זולת הנשיאה אל הגת בהיות כונתו שהוסיף ועדיין לא נגמרה מלאכתן וכן התבאר בתוספתא שכן כוונת דברי רבי יוסי אמנם הכונה בקרדומות של מתכת ר"ל טמאים לפי שהן יותר חזקים לקבל טומאת מת משאר הכלים כמו שביארנו בפתיחה וזה כמו אמרם קודם זה אפי' זבין וזבות מהלכין עליהם אשר הן בתכלית הטומאה ואין הלכה כרבי יוסי:  
+
+Mishnah 8
+
+הזיתים יטחנו ברחיים וסביב הרחים שוקת יוזל בהן השמן ומשם ירד אל השרץ ואם היה המשקה כולל הזתים כולן ועבר בזה השוקת הנה נטמא המשקה בשרץ נטמאו הזתים כולן ואם נמצא השרץ למעלה מן העלין אשר יכוסו בהן הזתים ונשאלו הדורכים ואמרו לא נגענו הכל טהור וזה מבואר ואם היה נוגע השרץ אשר למעלה מהעלים בכל הזתים המקופלים אשר תקרא אום כמו שזכרנו הנה הזתים כולן נטמאו לפי שהן מוכשרין כמו שביארנו: 
+
+
+Mishnah 9
+
+פרודין. זתים מפורדים ואמרו בגג ובמעטן בארתיהו ובתוספתא ביאר לא יצטרך עמו ביאור אחר וזה ל' התוס' (פי"א) היה קוצה מן המעטן ומעלה לראש הגג ונמצא שרץ בגג המעטן טהור במעטן הגג טמא ומבואר הוא שכוונת אמרו הגג והמעטן ר"ל זתים שבגג וזתים שבמעטן ודע ששרץ שרוף לא יטמא כמו שהתבאר בז' מנדה וכן הבגד הקרח אשר כבר נתיישן ובלה לא יטמא כמו שמבואר בכ"ז מכלים ואם מצאנו זה השרץ השרוף לא נאמר אולי נגע בזיתים קודם שריפתו ואחר זה שרפוהו ע"ג הזתים וכן לא נאמר אולי זו המטלית היתה טמאה והיא בריאה ואחרי הטמאה בלתה ויהיה דינן דין כלים הנמצאים לפי שעיקר כל הטומאות כשעת מציאותן כמו שקדם ביאורו: 
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+בדדין. הן אותן אשר ישרתו בבית הבד בגתות ואם היו עמי הארץ וטהרם בעל הגתות וסגר הגת עליהן והן מתחילין להתעסק במלאכתן בתוך הבית הנה כל מה שבבית הבד טהור בלא ספק ואם היה שם בבית הבד בגד טמא במדרס הזב ר' מאיר אומר בית הבד טמא לפי שלפעמים נגעו במדרס ר' יהודה אומר הרי הם בחזקתן ולכן בית הבד טהור לפי שהן יבדלו ממנו ולא יקרבו אליו ואם זה הבגד טהור בית הבד טמא כי כאשר חשבו שהן כלים טהורים נגעו בהן ורבי יוסי חולק לר' שמעון שזה אשר תחשוב שאם יחשבו שאלה הכלים טמאין מדרס בית הבד טהור היא סברא בלתי אמתית כי הן אע"פ שלא יגעו בהן להיותן טמאין הנה יטלום ויניעום ויעתיקום לפי שעמי הארץ אינן יודעין טומאת היסט ויחשבו שהיסט לא נטמא כאשר לא נגעו בדבר הטמא והן לא ידעו שהוא א' ממיני המשא כמו שיתבאר בזבים (פ"ד) ובהיות הענין כן אין הפרש בין שיחשבו שהן כלים טהורים או שידעו שהן טמאין מדרס בית הבד טמא שמא נגעו והלכה כרבי יוסי: 
+
+
+Mishnah 2
+
+כבר ידעת שהמשקין טמאין יטמאו כלים ואוכלים ולא יטמאו אדם אם נגע בהן אלא אם נגע בידיו נטמאו ידיו לבד ולכן אם הטביל רגלו במים טמאין והניחו בארץ הנה אלו הזיתים טהורים כאשר לא נשאר ברגלו לחות יטמא בהן והאיש טהור וכן בתינוקות נאמנים לומר אלה הקטנים לא נגעו בשמן או בזיתי' וכיוצא בהן ואחר אמר שאם יצאו מבית הבד ואפילו באו אחורי הכותל הנה הן בחזקת טהרה כאשר כבר נטהרו והוא שומר אליהן אא"כ הרחיקו ממנו עד שלא יראם כי אז יצאו מזאת החזקה ושבו בחזקת עם הארץ אשר הם בחזקת טומאה: 
+
+
+Mishnah 3
+
+כבר הודעתיך שהאנשים כשרוצין לדרוך בטהרה יטהרו הפועלין ואז יביאם אל הכרם לבצור את בצירו לפי שלא יקטפו את הענבים לגת אלא בטהרה לפי שהן מוכשרים כמו שביארנו באחרית אהלות ואמר ר"מ שהוא מעת שיביאם אל פי המערה אשר יטבלו בתוכה נדע שהן טבלו ולא נתחייבו להתעכב שם עד שיראה בואם אל המים ור' יוסי אומר שיצטרך שיעור בטבילה לפי שהן לפעמים יבאו ויאמרו הנה טבלנו והם הגיעו עד שפת המים ויזו ולא טבלו ור"ש אומר שהם כאשר חשבו בעצמן שהן טהורין ולא יצטרכו טבילה הנה יחוייב אליו שיעמוד עד שיטבלו והלכה כרבי יוסי לפי שהן ג"כ לא ידעו תכונת הטבילה כפי השלמות ויזלזלו בחציצה ומה שדומה לה: 
+
+
+Mishnah 4
+
+כבר ביארנו בסוף אהלות שהבוצר לגת הוכשר לטומאה וזה דעת ב"ש וב"ה אומרים לא הוכשר ואחר דבר שם בענבים שלא נבצרו לגת והיו במחצלאות שטוחות על הארץ לייבש ולהיות צמוקים ואחר לקח מהן והשליכם לגת אמרי בית שמאי שצריך שיקחם ויתנם לגת בידים טהורות לפי שהוכשרו לטומאה מעת לוקחו לגת ובית הלל אומרים נותן בידים טמאות לפי שהוא בלתי מוכשר לפי עיקר סברתם אך אף על פי שהוא בלתי מוכשר לעניין הפרשת תרומה לא יפרישנה אלא בידים טהורות:
+ועביט. שם לחפירה אשר יקובצו בה הענבים כמו שיקרא חפירות הזתים מעטן ואם היו ענבים בעביט או שטוחים על גבי העלים הנה כולן מצויין שלא יקח מהם ויתן לגת אלא בידים טהורות לפי שהוא מוכשר במה שיצא מהן מן הלחות וכבר העיד בזה לדעתו בהיותם שטוחים על העלים עד שלא ישפך מה שיטפח מהן והלכה כבית שמאי:  
+
+Mishnah 5
+
+אמר מי שיאכל בידים מסואבות מן הסלים ועל אלו הענבים שנתבקעו ונטפו אינו מוכשר ולכן אם נפל לגת הגת טהור שהענבים אשר יחותכו לאכילה לא הוכשרו ואם היה אוכל מתוך העביט ומן המשטח של עלים בידים מסואבות ונפל ממנו גרגר יחידי לגת אם היה זה הגרגר בריא וקצה העץ אשר יתלה בו הגרגר קבוע בגרגר עד שלא תצא ממנה לחות הנה זה הגרגר טהור וזהו כונת אמרו יש לו חותם ואם היה מוסרך זה הקצה ונשאר הגרגר מגולה הראש הנה יטמא בידו הטמאה מפני המשקה אשר בזה הראש ובתוס' (פי"א) אמר אין לו חותם טמא בד"א אם נגע במקום חותם אבל לא נגע במקום חותם טהור ואחר שב ודבר בענבים טמאים שנטמאו בידו באמצעות המשקה אם נפלו לגת ודרכן הוא דבור מבואר ממה שקדם לנו פירושו בשלישי מזאת המסכת: 
+
+
+Mishnah 6
+
+ר"ל הטמא שהיה עומד על שפת הבור של גת וניתזה צינורא מפיו בעת דבריו ספיקו טהור: 
+
+
+Mishnah 7
+
+זולף. הוא המריק בור של יין או של שמן בכלי ואם נמצא שרץ בכלי אשר נתמלא ראשון הנה הכלי' אשר נתמלאו אחריו טמאים לפי שנטמא כל מה שבבור ואם נמצא השרץ בכלי האחרון הוא לבדו נטמא כי אנחנו נאמר אחר שנתמלאו אלה הכלים המוקדמין כולן נפל השרץ לבור בשארית אשר נתמלא ממנה חבית אחרונה וזה אם הורק הבור בכלים עצמן וזה כשיכניס כל הכלים בבור וימלאם אחד אחד אמנם אם היה דולה מן הבור בדלי הנקרא מחץ ויריק בכל כלי עד שימלאנו ואחר נמצא שרץ באחד מן החביות בין שימצא כאשר נתמלאו תחלה או באחרונה לא תטמא זולת הכלי אשר נמצא בו השרץ שאנחנו נאמר שכל מה שהיה בבור טהור הוא ובזאת החבית לבדה נפל השרץ ונהיתה זאת החבית לבדה טמאה וכל מה שנתמלא לפניו או לאחריו טהור זהו אם היה בודק הכלים בעת מה שיריק בהן היין ולא יכסם שאפשר שנאמר בזאת החבית נפל השרץ אחר שנתמלא או אם מכסה כל כלי בעת התמלאו אך שלא יבדקם בעת שיריק היין בהן כי אנחנו נאמר גם כן אולי השרץ היה בחבית ויצק עליו היין אמנם אם בדק כל חבית ואז יצק בה היין במחץ ואחר כסם אחרי התמלאם ונמצא שרץ באחת מהן הנה כולן טמאין שאנחנו נאמר שבבור היה השרץ בהכרח וכן אם מצאו השרץ בבור הכל טמא לפי שאנחנו נאמר ששם היה מתחלת הענין וכן אם מצאנוהו במחץ שאנחנו נאמר ששם היה בתחלת הענין ומזה השרץ הוצק היין וכל מה שנתמלא ואפי' לפני המצאו הכל טמא: 
+
+
+Mishnah 8
+
+עיגולין. הן לוגין הכלים אשר בהן הענבים מוכנים לגת והיו בעיגולי התבנית אצלם ולזה נקראו עיגולין והם אשר קוראים אנחנו אלמנסור. וזגין הפסולת והן הזגין אשר ישארו אחר הדריכה והוא גם כן שלפני בוצרים הוא אשר יעמוד נגד פניהן מן הכרם כשיבצרו ושלאחר הבוצרים מה שכבר נשלם בצירתו וכבר ידעת ענין היות מקום רשות היחיד או רשות הרבים לענין טומאה: 
+עקל בית הבד. הוא הקף סביב הזתים בעת הדריכה לחברם ולקבצם ואמר שאלה הכלים אם היו טמאים הנה יכנס בחלקיהן משקין טמאין בלי ספק ואם היו מעץ ינגבם אם היו של גמי וכיוצא בהם אשר לא יתנגבו יעזבם שנה תמימה עד שינגבם האויר או ירחצם במים חמין עד שיצא מה שבלעו ממשקים טמאים ור' יוסי אומר שיתלם בשטף הנהר ויורחצו תכלית הרחיצה ואחר יטבילם בלי ספק ולשון התוספתא מי שהיו גתיו ובדיו טמאין ומבקש לטהרן הדפין והלולבין והעדשות מנגבן וכו' ואין הל' כר' יוסי:  
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Tahorot/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Tahorot/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..32e48a39992e91e12358901732447bd123ba0b62
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Tahorot/Hebrew/merged.txt	
@@ -0,0 +1,502 @@
+Rambam on Mishnah Tahorot
+רמב"ם משנה טהרות
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Tahorot
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה טהרות
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+דע שנבלת עוף טהור אינה בביאור בלשון התורה וכבר ביארנו זה בפתיחה ואמנם היא נעתקה מסמיכות לאמרו יתברך (ויקרא י״ז:ט״ו) וכל נפש אשר תאכל נבלה וטרפה באזרח ובגר וכבס בגדיו ורחץ במים וטמא עד הערב וטהר ובא הקבלה (חולין דף ק:) שזה הפסוק בא בנבלת עוף טהור ביחוד אשר לא יאסר אלא משום נבלה וטרפה והוא אשר יטמא:
+ ואמרו צריכה מחשבה שיחשוב עליה לאוכלה ואז יטמא בעצמה טומאת אוכלין וזה שהדברים המותרין לנו אשר מדרך האנשים להזין בהן כמו התאנים והתמרים ובשר שחוטה וזולת זה כי הן לא יצטרכו מחשבה לפי שהן מוכנים לאכילה וכל עוד שנגע בהן טומאה אחר ההכשר נטמא אמנם מה שאינו מותר לאכול כמו נבלת עוף הנה אי אפשר מבלי שיחשוב עליה לאכילה ואז תשוב מכלל האוכלין ותטמא טומאת אוכלין:
+ואמר ואינה צריכה הכשר.אבל היא עצמה ראשון לטומאה ותטמא כאוכלין טמאים ואף על פי שלא קדם לה הכשר וזה שההכשר אמנם בא באוכלין כמו שבא הפסוק (ויקרא י״א:ל״ח) וכי יותן מים על זרע וגו' וטומאת אוכלין היא טומאה קלה לפי שהיא לא תטמא אדם וכלים כמו שביארנו בפתיחה ונבלת עוף טהור תטמא אדם וכלים בבית הבליעה כמו שיתבאר וזו היא טומאה חמורה כמו שביארנו בראשון מכלים ולהיותה מטמאה טומאה חמורה בעצמה נפל ממנה דין ההכשר והוא אמרם בספרי וכי יותן מים על זרע מה זרעים שאין סופן להטמא טומאה חמורה צריך הכשר אף כל שאין סופו להטמא טומאה חמורה צריך הכשר ושם נאמר מפני מה אמרו נבלת עוף טהור אינה צריכ' הכשר מפני שסופה להטמא טומאה חמורה ודע שהיא בעצמה אע"פ שלא נגע בה טומאה כלל הנה היא טמא' ותטמא טומאת אוכלין ובגמרא דנדה (דף נא.) אמרו מאי שנא הכשר שרץ דלא בעיא כדתנא דבי רבי ישמעאל הכשר מים נמי לא תבעי כדתנא דבי רבי ישמעאל והדבר אשר אמר תנא דבי רבי ישמעאל הוא דאמרי' כל שאין סופו להטמא טומאה חמורה בעיא הכשר ולפי זה העיקר נהיה כביצ' ממנה תטמא טומאת אוכלין ולא תטמא אדם ואפילו השליכו בפיו ואם בלע ממנו כזית מידי עוברה בבית הבליעה נטמא זה האדם ויטמאו בגדיו וכל בגד או כלי יאחזנו <small> [צ"ל והוא בבית]</small> בבית הבליעה תטמאנו זולת כלי חרס כמו שביארנו בפתיחה ואם הגיע בחללו כבר נטמא אך אם נגע אז בכלים הנה לא יטמאם וקבל הוראה על זה מאמר והנפש אשר תאכל אמרו נפש מטמאה ואינה מטמאה לא בתוך הפה ולא בתוך המעים ואמרו תאכל אין אכילה פחותה מכזית:
+וטעון הערב שמש. שנא' (ויקרא י״ז:ט״ו) ורחץ במים וטמא עד הערב ואם בא אל המקדש אחרי אכילה קודם שיטהר הרי הוא חייב קרבן אם היה שוגג או כרת אם היה מזיד כפי מה שביארנו בשבועות או בכריתות:
+ובא בפסוק בטומאת מקדש וקדשיו לכל טומאתו אשר יטמא בה אמרו לרבות בולע נבלת עוף טהור וכן זה אשר בלע כזית אם נגע בתרומה אפי' אחר אכילה תשרף לפי שהוא יש בה שני ושני בתרומה טמא כפי העקרים אשר קדם ביאורם בפתיחה:
+והאוכל אבר מן החי ממנה סופג את הארבעים. לפי שאיסור אבר מן החי מאמרו אך בשר בנפשו דמו לא תאכלו וכל מה שהותר לנו לאכול אחרי השחיטה מי שאכל ממנו אבר והוא חי סופג את הארבעים ואפי' היה זה האבר פחות מכזית לפי מה שקדם בראשון מאהלות באמרם האיברים אין להם שיעור ואם היה זה העוף טרפה וכבר קדם לך מנין טרפות העוף בחולין ואחר שחט והיא טרפה או נמלק בפנים עם היותו אסור לאכילה לא נחשבהו נבלה ולא יטמא בבית הבליעה ויקבל מופת ר"מ על זה שהיה אומר שבהמה שנבלתה מטמאה במגע ובמשא שחיטתה מטהרת טרפתה כ"ש עוף שנבלתו לא מטמא במגע ובמשא שתהא שחיטתו מטהרתו ומליקה בפנים כמו שחיטה בחוץ כי מליקה תתיר לכהנים כמו שתתיר שחיטת חוץ לכל וכמו שתטהרתו שחיטתו תטהרתו מליקתו ורבי יהודה אומר בהיות דיניה רבים ויוצאת מדיני הבהמה שהיא טהורה למי שנגע בה ולא תטמאנו ולא יטמא אלא בעת האכילה הנה לא נתן אליה משפט הבהמה אבל לא תמלטנה שחיטתה אם תהיה טרפה מלהטמא הטומאות אשר ייחדוה
+ר' יוסי אומר דייה כנבלת בהמה ששחיטתה מטהרת ולא מליקתה ואמנם נפל הקיבוץ על טרפה שנשחטה בבהמה טהורה לאמרו וכי ימות מן הבהמה אשר היא לכם לאכלה ולא אמר וכי תמות אבל הובא בחסרון מהקצאה אמרו יש מן הבהמה מטמאה ויש מן הבהמה שאינה מטמאה פרט לטרפה שנשחטה והלכה כר' יוסי:  
+
+Mishnah 2
+
+ירצה באמרו פה הכנפים הנוצה הדקה מאד אשר היו בכנפים וישאר אחר זה  הנוצה הגדולה וכן הנוצה הקטנה אחרי סור הנוצה כולה ואמר שהן וטמאו כמו שיטמאו אוכלין ותטמא ג"כ טומאת אוכלין ולא יצטרף <small>[צ"ל אל הבשר]</small> הבשר להשלים כזית אם בלע אחד כזית בשר מצומצם וזאת הנוצה לא יטמא: 
+והחרטום המנקרים והצפרנים הטלפים. והדבור פה אמנם הוא כפי המקומות הרכים מהן הקרובים מן הבשר אשר אם יחותכו מן העוף והוא חי יזול הדם ממקום החתיכה:
+וראשי אגפים וראש הזנב. קצות הכנפים וקצות הזנב אחר מריטת הנוצה לפי שאלה המקומות בולטין יבשים והם יחותכו ויושלכו מן העופות אלא אם היו עופות שמנים מופלגי השומן כי אז יעזבו ויאותו לאכילה והוא מה שאמר ר' יוסי שכן מניחים בפטומות ותרגום (בראשית מ״א:י״ח) בריאות בשר פטימין בשר ואין הלכה כרבי יוסי ורבי ישמעאל ואלה הן מספר הי"ג דינין אשר זכר בנבלת עוף טהור. המשפט הראשון שהיא צריכה מחשבה. המשפט הב' שהיא לא תצטרך הכשר. המשפט השלישי שהיא תטמא זולתה מן האוכלין בכביצה כמו מה שיטמאו אוכלין טמאין ושמור זה העיקר גם כן שכל מה שיבואר מזכרון טומאת אוכלין וזה שיהא טמאה בעצמה אע"פ שיהיה הפחות שבשיעור ומטמאה לזולתן מאוכלין ומשקים שיהיה בכביצה ולשון ספרי אוכל טמא מלמד שהוא מטמא בכל שהוא יכול שיטמא אף לאחרים בכל שהוא ת"ל אשר יאכל הא אינו מטמא אלא בכביצה. והרביעי שמי שבלע ממנו כזית טעון הערב שמש. והחמישי שמי שנטמא בבליעתה חייב על ביאת מקדש. והששי ששורפים עליה התרומה אם נגע בה. והשביעי שאבר מן החי ממנה יחוייב על אכלו מלקות. והשמיני שחיטתה מטהרתה. והט' מליקתה ג"כ מטהרתה. והעשירי שהנוצה הנקראת גירטה שבכנפים יטמאו ויטמאו כמשפט שאר המאכלים. הי"א שזאת הנוצה לא יצטרף אל הבשר להשלים ממנה שיעור כזית. והי"ב שהמנקר והטלפים יטמאו ויטמאו כשאר אוכלין כפי מה שביארנו. והי"ג שהם יצטרפו לכזית לטמא בבית הבליעה:  
+
+Mishnah 3
+
+מבאורינו להלכה הקודמת יתבאר שנבלת עוף טמא צריכה הכשר לפי שהיא לא תטמא טומאה חמורה ואמנם היא כשאר אוכלין טמאין תטמא זולתו בכביצה ומי שאוכל ממנה אחר המחשבה וההכשר כחצי פרס והוא כביצה ומחצה נפסל גוויתו כמו כל אוכל אוכלין טמאין זה השיעור ואם נגעה בתרומה טמאה והאיש אשר יאכל ממנה כחצי פרס לא יצטרך הערב שמש כפי מה שביארנו בפתיחת זה הסדר שאוכל אוכלים טמאים אם טבל טהור תיכף ולא יחוייב כרת על ביאת המקדש ואפילו קודם טבילה כמו שהתבאר בי"א מפרה. אמר הש"י בטומאת מקדש (ויקרא ה׳:ב׳) או נפש אשר תגע בנבלת וגו' ואמרו יכול נגע  <small>[צ"ל באוכלין]</small> (בו אוכלין) ומשקין ובכלי חרס יהיה טמא ת"ל בהמה טמאה מה בהמה טמאה מיוחדת שהיא אב הטומאה יצאו אלו שאינן אב הטומאה וכבר ביארנו שאין חיוב אבר מן החי אלא אם נחתך מבעלי חיים יותר לאכול אחר השחיטה וידוע הוא שהשחיטה לא תועיל בבעלי חיים אשר מינו אסור.
+ואמרו פה מצטרפין להשלמת השיעור אם כביצה לטמא זולתו או כחצי פרס לפסול הגויה. וממה שראוי שתדעהו שאבר מן החי מעוף טמא או מעוף טהור לא יטמא באופן מן האופנים וזה שאמר יתעלה (שם יא) ולאלה תטמאו הגיענו הפי' שהוא אמנם ירמוז אל אבר מן החי ואמרו אחר זה לכל הבהמה אשר היא מפרסת פרסה ואמרו אוציא את העוף אשר אין לו פרסה אמנם אבר מן המת מן העוף הנה משפטו משפט זה העוף אם היה עוף טמא משפט עוף טמא הקוד' ואם היה עוף טהור משפט עוף טהור ותשמור בו השיעור ר"ל שיהיה בזה האבר כזית ואז יטמא בבית הבליעה אם היה מעוף טהור ושיהיה ג"כ כביצה ואז יטמא טומאת אוכלים או כחצי פרס ואז יפסול את הגוויה אם יהי' מעוף טמא ולא יודן בו כדין האיברים אשר אין להם שיעור כפי מה שהתבאר בראשון מאהלות ואלה הדברים נתבארו במופתיהם בספרי:  
+
+Mishnah 4
+
+זאת ההלכה כבר קדם ביאורה בפ"ט מחולין (דף קכ.) ואמנם אשיב' פה:
+רוטב. הוא המרק:
+קיפה התבלין:
+והאלל חתיכת בשר אשר תפרד בעת הפשט הבהמה ותשאר בעור וגידים יקראו העורקים והעצבים והקשורים והמיתרים והקרומות וירצה בקרנים המקומות הרכים מהם אשר אם יחותכו מן החי ישולח הדם וכן הטלפים מה שהוא מן הטלפים על זה התאר שאם יהיה מאלה ומן הבשר כזית מן הנבלה הנה לא יטמאו שלא יטמא מן הנבילה אלא בשרה כפי מה שבארנו בפתיחה. ובהמה טמאה כל עוד שלא יכלה פרכוסה תטמא טומאת אוכלין לפי שהיא תאות לאכילה ולאכילה נשחטה ולא תטמא כמשפט הנבלה עד שתמות ויבטל הפרכוס או שיותז ראשה:
+ואמרו ריבה לטמא טומאת אוכלים. ביאר שטומאת אוכלין יותר כוללת מטומאת נבלות לפי שכל מה שיטמא משום נבלה הנה הוא ג"כ טמא טומאת אוכלין אע"פ שלא יהיה נבלה אלא שחוטה:  
+
+Mishnah 5
+
+כבר בארנו בפתיחה שאשר יטמא באב מאבות הטומאה הוא ראשון ואשר יגע בראשון שני ואשר יגע בשני שלישי ושהראשון והשני והשלישי והרביעי כולן יקראו ולד הטומאה ושם ביארנו ג"כ שהיות אוכל מטמא אוכל אמנם הוא מדרבנן אמנם מן התורה אין אוכל מטמא אוכל ועוד יתבאר בפ' אשר אחר זה ששלישי של תרומה הוא עצמו פסול אך לא יטמא זולתו ולכך יקרא פסול ואין שני של תרומה מטמא שלישי וכבר ביארנו זה בפתיחה ולא תסור ממך זאת הכונה ולא תצטרך לכופלה עתה ואם יהיה השיעור אשר יטמא טומאת אוכלין הוא כביצה מקובץ מאוכל ראשון ושני ושלישי או מאוכל שני ושלישי הנה יטמא כקל שבשניהן כמו שהתבאר אמנם אם היה כביצה מזה וכביצה מזה הנה המקובץ מהן יטמא כחמור שבשניהם וזה מבואר לפי שבזה הקבוץ מזה החמור השיעור אשר יטמא ואם נחלקו אחרי התערבם הנה יטמא כל אחד מהם כקל שבשניהם לפי שכבר שב זה השיעור המצומצם ר"ל אשר הוא כביצה מעורב מקל וחמור ולכן יטמא כקל שבשניהן: 
+אמרו נפל זה לעצמו וזה לעצמו על ככר של תרומה הנה ישיבוהו שני להיות המקובץ מהן ראשון ואם יהיה ככר של תרומה (שני) אינו  <small>[צ"ל פסול]</small> פוסל אמנם הוא טמא ויטמא ככר של תרומה אחר אם נגע בו וישיבהו שלישי וזה הככר האחרון אשר יהיה פסול כמו שבארנו ואמרו ועשאוהו שלישי ביאר ששני עושה שלישי בתרומה:  
+
+Mishnah 6
+
+אם חלק המעורב לשני חצאים נהיה כל חצי מהן ראשון כמו שביארנו בהלכה הקודמת אמנם אם חלק זה המעורב על ג' חלקים ובכל חלק מהן אין בו כביצה מאוכל ראשון הנה שב זה השיעור המקובץ מאוכל ראשון ושני ואין באחד מהן כביצה הנה יטמא כקל שבשניהם ואמנם תקבל תנאי באמרי במאמר אשר ילוה אליו במדרגה להשמר מאוכל ראשון שנתערב באוכל שלישי אשר אם לוקח מן המקובץ מהם חלק יהיה בו פחות מכביצה אוכל ראשון הנה זה החלק יטמא כמו שיטמא השני לעיקר אשר קדם שהראשון בעת מה שנגע בשלישי ישיבהו שני ואמרו במה שקדם בזה הפ' שאף זה שלישי שנגע בראשון נעשה שני: 
+
+
+Mishnah 7
+
+ביאור אמתת מלת מקרצות מחותכות מאמרו (איוב לג) מחומר קורצתי גם אני וזה שהנה יעשו עגות דומות ללוחות גדולות ויחתכו בכלי ברזל ולא יותזו בעת החתיכה לגמרי אבל יעזוב ביניהן דבקות מועט ותאפה הלוח בכללו והוא מחובר וכאשר יושלם אפייתה יתפרק זה החתך בעצמו מקצתו והיא תתפרק בפחותה שבתנועות וזאת היא מלאכת הנקודים אצלנו וכוונת נושכות זו בזו שתהיה האחת מחוברת בשנית הנה היא כולה כדמות לחם אחד. וידוע הוא שהשרץ אב הטומאה ואשר יגע בו ראשון והנה יקרא הראשון ג"כ תחלה וזה באוכלין ומשקין לבד כמו שביארנו בפתיחה וכבר ביארנו בפתיחת זה הסדר שהמשקין יהיו לעולם תחלה ואפילו נטמאו בשני לטומאה ובהיות המשקין טמאים לעולם תחלה הנה הן ישימו הדבר אשר יטמאו שני ועוד יתבאר לך במס' ידים (פ"ג) שהידים הן שניות לעולם ובסוף זבים נבאר שהידים פוסלים את התרומה שהנוגע בידו בתרומה פסלה והשיבה שלישית עד שירחץ ידיו כמו שיתבאר במה שאחר זה ולכן אמר בידים כולן שלישיות לפי שהן כולן גשם אחד: 
+
+
+Mishnah 8
+
+הדבור פה באוכלין של תרומה וידוע ששלישי מתרומה לא יטמא לזולתו בשום פנים ושאין רביעי בתרומה וכבר ביארנו זה פעמים רבות והדבור כולו מבואר לא יצטרך ביאור אם הובן כל מה שסדרנו בפתיחת זה הסדר: 
+
+
+Mishnah 9
+
+גומותיהן. החפירות אשר ישארו בחיצוני הלחם בעת אפייתו ולא ירצה פה באמרו מים מקודשין מי חטאת ואמנם ירצה בהן מים יהיו על טהרת הקדש כמו ככרות הקדש עד שיהיו אלה המים משקה הקדש ואלה הככרות אוכלין של קדש ואם נגע השרץ בא' מאלה הככרות ונגעה הראשונ' בשני ושני בשלישי ושלישי ברביעי וכן אל לא תכלית הנה כולן טמאות מפני המשקה מועט אשר בכל ככר מהן כי זה המשקה תחלה ואע"פ שהמשקה אינו אשר נגע בככר השני אך מפני חבת הקדש חשבנו היות המשקה שבתוך הגומא הוא אשר נגע בכל ככר מהן וישוב כל ככר מאלו הככרות שני לטומאה מפני המשקה אשר היא תחלה ואשר תהיינה אלו הככרות ככרות תרומה הנה השרץ מטמא שנים ופוסל אחד כפי העיקר אשר ביארנו ופירשנו בפתיחת זה הסדר לפי שהוא אם נגע בככר של תרומה שב ראשון ואם נגע ככר ראשון בככר שני טמאו ואלה השנים טמאים והככר השלישי פסול וכל מה שאחר השלישי טהור זה אם נגע ככר זה בככר לבד ולא נקפיד במשקה אשר בתוך הגומות בככרות תרומה אמנם אם היה בין כל ככר וככר לחות שיעור די שיטפיח היד והיא אשר תקרא משקה טופח כמו שביארנו פעמים רבות הנה כל אלה הככרות טמאות ואפי' היה אלף לפי שהוא תרומה וביאור זה שהשרץ בעת שנגע בזה הככר שמו ראשון וזה המשקה הטופח אשר בככר הוא תחלה ואם נגע הככר השני בזה המשקה הטופח אשר בככר הראשון שב הככר השני להיות תחלה ואם נגע הככר השלישי בזה המשקה אשר יתחבר ביניהן ישוב הככר שלישי ג"כ שני לטומאה וכן ישובו הככרות כולן שני לטומאה אלא הככר הראשון אשר נגע בו השרץ שהוא ראשון וזה מפני המשקה אשר בין כל ככר וככר אשר הוא תחלה לעולם ואע"פ שהוא נטמא בשני לטומאה וכבר ביארנו אלה השרשים כולן בפתיחת זה הסדר והיה זוכר לכל לשון זאת הפתיחה כמו שהודעתיך שמה: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+תחלת מה שראוי שתדעהו שזה הירק הוא חולין ואמרו תחלה האשה שהיתה כובשת ירק היא אשה נדה אשר היא אב ולא ירצה באמרו כובשת שהיתה מכבשת והיא נדה ואמנם הפי' כן קדרה שהיה בה ירק כבוש ונגעה נדה בעלה חוץ לקדרה אם נגעה בזה עלה הירק היוצאת מן הקדרה והיה זה העלה יבש אפילו היה במה שיוצא מן הירק חוץ מן הקדרה כביצה הנה הוא טמא ושאר הירקות אשר הם בקדרה טהורים וכן הקדרה והמשקה אשר נכבש בה הירק הזה הכל טהור לפי שזה העלה כמובדל מכל מה שבקדרה להיותו יוצא מן הקדרה ואע"פ שקצתו תוך הקדרה ואם היה זה העלה אשר חוץ הקדרה בו משקה ונגעה בו והיה בו כביצה הנה להיותו כביצה יטמא המשקה אשר בו וזה המשקה מחובר במשקה אשר תוך הקדרה אשר בה נכבש זה הדבר הכבוש יטמא המשקה כולן אשר בתוך הקדרה ולזה יטמא כל הירק והקדרה כי משקין טמאין יטמאו הכלים והאוכלים כפי מה שהתבאר ואם לא היה בו כביצה הנה לא יטמא המשקה המחובר בה כפי מה שהתבאר ואחר [כך] אמר חזר לקדרה הכל טמא ר"ל אם היה בו כביצה והוא נגוב ונגעה בו חוץ לקדרה אשר אמרנו שהוא טמא והכל טהור כל זה עוד (שיאריך להיות) [היותו] חוץ לקדרה אמנם אם חזר לקדרה הנה הוא יטמא המשקה אשר בתוך הקדרה אשר בה נכבש הירק ויטמא זה המשקה לקדרה ולכל מה שבה כמו שהתבאר ואחר [כך] אמר היתה מגע טמא מת אשר הוא ראשון לטומאה כפי מה שביארנו בשמיני מכלים נגעה בו ירצה בירק אשר בקדרה בין במקום המשקה בין במקום הנגוב אם יש בו כביצה הכל טמא וזה שזאת הביצה ישוב שני לטומאה ולהיותו בתוך הקדרה יהיה כל הירק הכבוש חבור ויטמא המשקה אשר בתוך הקדרה כפי מה שיתבאר בזה הפרק שהשני בחולין מטמא משקה חולין:
+ואחר אמר היתה טבולת יום מנערת הקדרה בידים מסואבו'. לפי שטבול יום לא יטמא חולין ולזה הוצרך לומר ידים מסואבו' (ולהבדיל) <small>[יעב"ץ ולהודיע]</small> שהיא טבולת יום להודיענו הכוונה אשר התבאר בתוספתא והוא אמרם (אחד) טהור שידיו טמאות מטמאה משקה חולין ר' אלעזר בר' שמעון אומר אין ידים לטבול יום ר"ל אין הבדל בין היות ידיו טמאות או טהורות ואינה הלכה ואל זאת הכוונה כיון פה אמנם היות הירק פסול והקדרה טהורה לפי שהמשקין שנטמאו מחמת ידים לא יטמאו הכלי בשום פנים כמו שביארנו בפתיחת זה הסדר:  
+
+Mishnah 2
+
+ר' אליעזר אומר. שאנחנו מצאנו דין מי שיאכל הדבר הטמא אשר יותר רע מהדבר הנאכל עצמו ההיא אשר טמאו וזה נבלת עוף טהור אשר יתבאר שהיא לא תטמא בעצמה אדם וכלים במגע ומי שאכלה נטמא הנה לא אומר מאין נשים אנחנו אשר יאכל אוכל ראשון ישיבהו ראשון לטומאה ומי שאכל השני שני ומי שיאכל השלישי שלישי. ר' יהושע אומר שאנחנו לא <small>[גי' יעב"ץ אמרנו]</small> ידענו מנבלת עוף טהור לפי שדינה זר יוצא מן ההיקש וכן אמר חדוש הוא אבל יאמר שהוא ימצא דין האיש האוכל יותר קל מדין הדבר הטמא הנאכל שאוכלין טמאין יטמאו בכביצה ומי שיאכל כביצה מאוכלין טמאין הנה הוא טהור עד שיאכל כחצי פרס כמו שבארנו בזאת המסכתא ור' יהושע אומר שמי שאכל אוכל ראשון ישוב שני ואמנם סבת זה שמי שאכל אוכל שני ישוב שני ולא הורידו ממדרגתו שאנחנו נמצא משקין טמאין ישימו האוכלין שני לטומאה אם יקרבו בהן ואם יהיו אלו המשקין כבר נטמאו בשני לטומאה כמו שביארנו בפתיחה וזהו ענין אמרם בתת סבה לזה שהשני עושה שני ע"י משקין ואמנם עשה ר' *צ"ל ר' יהושע (יהודה) זה ושם אוכל אוכל שני שני והודיענו באמצעו' המשקין כמו שזכרנו לסבה אשר ביארנו בגמרא דשבת (דף יד.) וזה שאילו שמנו אוכל אוכל שני שלישי לכן לא יפסול את התרומה לפי שהשני הוא אשר יפסול כמו שבארנו פעמים רבות ואנחנו כבר שמנו מי"ח דבר שגזרו שיהיה מי שאוכל אוכל שני שיפסול את התרומה ר"ל שאם אכל אוכל שני ואחר שתה עליו משקה תרומה והוא עדיין בפיו הנה יטמא המשקה וישיבהו תחלה ולכן גזרו על אוכל אוכל שני שיפסול את התרומה ולא יפסול אלא אם היה שני כמו שהתבאר פעמים רבות ואחר אמר שמי שיאכל אוכל שלישי ישוב שני לענין הקדש לבד לפי שהוא אם נגע בקודש ישיבהו שלישי ולא נחשבהו שני לתרומה עד שנאמר שהוא אם נגע בתרומה פסלה כמו שיעשה השני אבל אם נגע בתרומה זה אשר אוכל אוכל שלישי לא פסלה כמו אילו נגע בו אוכל שלישי אשר אינו פוסל לזולתו כמו שהתבאר שם ביאורו ואמר שזה האוכל שלישי אשר אמרנו שמי שאכלו ישוב שני לקדש ושלישי לתרומה הוא שלישי לחולין שנעשו על טהרת התרומה לפי שהחולין עצמן לא ימצא בהן ג' בשום פנים כמו שיתבאר בזה הפרק. וכונת אמרם בכ"מ שנעשו על טהרת הקודש ועל טהרת התרומה מה שאני מספר בהיות החברים הנכבדים רוצים להסבב הבטול מהמון עמי הארץ עד שלא יאכילום ולא ישקום למה שיהיה בזה מן הטוב כפי מה שיובן מדברינו באבות היו מחייבין עצמן שיהיו אוכלין חוליהן בטהרה ואם היה אוכל על טהרת התרומה הנה יהיו אלו החולין כאילו הן תרומה לענין הטומאה וההפסד ואם היה אוכל על טהרת הקדש הנה מדרגתה כאילו הוא קדש וכבר ביארנו זה *צ"ל בפ"ב בסוף מסכת חגיגה (דף כ.) וכן התבאר בסוף מסכת פרה שיעשו חולין ג"כ על טהרת החטאת ר"ל פרה אדומה וידוע הוא ששלישי של תרומה פסול ומי שאכל שלישי שבחולין שנעשו על טהרת תרומה ישוב שני לקדש כי בין הקדש והתרומה מדרגות כמו שהתבאר ואם נגע בקדש ישיבהו שלישי ולא ישוב שני לתרומה אמנם זה האדם הוא כמו אוכל שלישי עצמו אשר הוא פסול ולא יפסול זולתו ויהיה לשון זו המשנה וביאורה כן האוכל אוכל שלישי של חולין שנעשה על טהרת תרומה נעשה שני לקודש ואין שני לתרומה אלא שלישי וכבר נתבאר לך מדברי ר' יהושע שמי שאכל שלישי של חולין שנעשו על טהרת תרומה שב פסול לתרומה ר"ל שאין ראוי לאכילה אמנם אם נגע בתרומה אינו פוסל אותו וזה הענין בעצמו במי שיאכל שלישי של תרומה עצמה שהוא פסול לאכול את התרומה ואינו פוסל את התרומה במגע כמו שפסל אותה האוכל אוכל שני וזהו ביאור הש"ס כלל זה המאמר במסכת חולין (דף לד:) ושמור אלה העקרים למה שיבא אחר זה והיה זוכר אותן והלכה כרבי יהושע:  
+
+Mishnah 3
+
+כבר ביארנו בפתיחת זה הסדר שכל מאכל טמא ושלא יטמא זולתו יקרא פסול ודע זה ודע גם כן שהטמא זה אשר יקרא פסול יאמר אליו פוסל ולא יסופקו אלו השמות עליך ולא יתחלף לך פסול בפוסל וידענו שהשני שבחולין טמא מאמרו (ויקרא י״א:ל״ג) וכלי חרש אשר יפול מהם אל תוכו כל אשר בתוכו יטמא והשרץ אב הטומאה והכלי ראשון והדבר אשר יהיה בתוכו מן האוכלין שני ואמר הש"י יטמא ולא יהיה בחולין שלישי לעולם ולשון הגמרא שאין שני עושה שלישי בחולין וכבר זכרנו זה בחמישי מסוטה (ד' ל.) ובאמרו הנה השלישי אמנם הוא בחולין שנעשו על טהרת תרומה וכן יתבאר בגמרא חולין (ד' לה.). ונזיד הדמע הוא התבשיל אשר יהיה בו תרומה אשר נקרא דמע כמו שאמר (שמות כ״ב:כ״ח) מלאתך ודמעך לא תאחר וכבר התנה בש"ס (תמורה דף ד.) בזה התבשיל תנאי והוא שלא יהיה מן התרומה בזה התבשיל השיעור מה שיבא ממנו כזי' בכדי א"פ ולזה מותר למעוט שיעור התרומה אמנם אם היתה התרומה יותר נראה מזה לא יותר לאכול זה המאכל באוכל שלישי לפי שאנחנו כבר ביארנו בהלכ' אשר קודם זאת שמי שאכל שלישי שבחולין שנעשו על טהרת התרומ' אין ראוי לו לאכול התרומ' אע"פ שלא יפסול אות' בנגיע' ובי"ב מזבחי' (דף צט:) אמרו שלישי של תרומ' עצמה אסור לאכול ומותר ליגע באכילה עבוד רבנן מעלה בנגיע' לא עבוד רבנן מעלה ושמור אלו העקרי': 
+
+
+Mishnah 4
+
+הנה שמו השני שיפסול השלישי בתרומ' במצאם הפסוק אוסר על טבול יום לאכול התרומה והוא אמרו (ויקרא כ״ב:ז׳) ובא השמש וטהר ואחר יאכל מן הקדשים וקראו האל יתברך (שם) טמא והוא אמרו (ויקרא י״א:ל״ב) במים יובא וטמא עד הערב וטהר וכבר ידעת ששכבת זרע מאבות הטומאות ובעל קרי ראשון כמו שביארנו בפתיחת הסדר ועוד יתבאר לך לשון זה הענין בסוף זבים בעל קרי כמגע שרץ ואם טבל ירד מדרגה אחת מן הטומאה ושב שני אך שהוא עם זה נקרא טמא ואסור עליו לאכול התרומה ויפסול התרומה וישיבה ג' בתרומה ולזה ג' בתרומה פסול אמנם הד' הנה הוא טהור ולכן מותר לאכלו בנזיד הקדש לפי שהוא אילו אכל ג' שבתרומה שב שני לקדש כמו שקדם: 
+
+
+Mishnah 5
+
+מן העקרים אשר קדמו שמחוסר כפורים מותר לו לאכול תרומה ולא יאכל בקדשים עד שיביא כפרתו ולאמרו (שם יב) וכפר עליה הכהן וטהרה אמרו טהרה לאכול בזבחים וכבר ביארנו בתורה בביאור היות שני בחולין טמא והוא אמרו (שם יא) כל אשר בתוכו יטמא ואמר בבשר קדשים (שם ז) והבשר אשר יגע בכל טמא לא יאכל באש ישרף ואמרו בכל טמא יכנס תחתיו שני לטומאה אשר לשון הכתוב בו שהוא טמא כמו שביארנו וזה הבשר אם יגע בשני ישוב שלישי וצוה השם בשריפתו בהיותו טמא וכבר מצאנו לשון התורה שיש שלישי בקדש ואמרנו ג"כ שאם היה מחוסר כפורים שהוא מותר בתרומה ואסור בקדש כל שכן השלישי שהוא פסול בתרומה לא ימעט מלפסול רביעי בקדש וזהו אמנם למדנו שלישי בקדש מן התורה ורביעי מק"ו וכמו שהאוכל שלישי של תרומה אסור לאכול תרומה ואע"פ שלא יטמא שלישי בתרומה לזולתו בנגיעה כפי מה שביארנו כן ג"כ אשר יאכל רביעי של קדש פסול ולא יותר לו לאכול הקדש ולכן לא יותר לאכול נזיד הקדש אלא בחמישי ולא ברביעי שהוא בעת אוכלו הרביעי יפסול גופו ולא יותר לו לאכול נזיד הקדש ולא נאמר כמו שאמרנו בתרומה שאם לא יהיה כזית בכדי אכילת פרס מותר לו זה לפי שלקדש מעלה יתרה על התרומה בדברים רבים כמו שהתבאר בשני מחגיגה (דף יח:) וזהו הקדש הנזכר פה בבשר קדש ולחם קדשים ובתוס' (פ"א) באיזה קדש אמרו בקדשי מקדש כגון חלות תודה ורקיקי נזיר שלא נשחט עליהן הזבח והמנחות שלא קדשו בכלי אינן לא כקדש ולא כחולין אלא הם כתרומה והשרץ מטמא שנים ופוסל באחד מהן ושם נאמר גם כן החלה והבכורים ותשלומי תרומה וחומשה הרי הן כתרומה והטבל והמדומע וגדולי תרומה ומעשר שני הרי הן כחולין אמנם מעשר ראשון כבר קדם לך מחלוקת בו בי"א מפרה: 
+
+
+Mishnah 6
+
+כבר נתבאר בגמרת תרומה ובמסכת חולין (דף לג:). שהוא רוצה פה באמרו שנעשו על טהרת הקדש ואמר שזה האוכל שלישי נגע ברביעי של קדש פוסלו וישיבהו פסול כמו שקדם לך וכן אם נגע בחולין שנעשו על טהרת הקדש וזו היא משנה ראשונה אשר אמרו חולין שנעשו על טהרת הקדש כקדש דמו בכל הדברים וכבר ביארנו בשני מחגיגה (דף כ.) של זה בשש מעלות הראשונות לבד ואמנם ה' האחרונות והיא הכלי מצרף מה שבתוכו לקדש. הרביעי בקדש פסול <small> [היד צ"ל]</small> היא מטמאה חבירתה בקדש  צ"ל אין בין אוכלים טמאים נגובים בידים מסואבות בקדש אונן ומחוסר כפורים צריכין טבילה לקדש כי הקדש לבדו נתייחד לא חולין שנעשו על טהרת הקדש וכבר נתבאר לך שהרביעי אינו פסול בהן וכן השלישי אמנם הן בענין מגע טומאות כחולין כמו שהתבאר בסוף נדה (דף עא.) וכל מה שתמצא במשנה מזכרון שלישי [בחולין] שנעשו על טהרת הקדש היא משנה ראשונה ואחר ביאר ואמר שזה אשר אמרנו ששלישי בתרומה עושה רביעי בקדש אמנם זה שלישי של תרומה עצמה אמנם שלישי של חולין שנעשו על טהרת תרומה אמנם ימצא בה לעולם שנים טמאים ואחד פסול ואפי' בקדש ולא תעבור ממנה הטומאה לאוכל רביעי כלל וזה כוונת אמרם אבל אם נעשו לטהרת תרומה מטמא ב' ופוסל אחד משל בזה שיהיה אוכל ראשון של חולין שנעשו על טהרת תרומה שנגעו בו אוכלין של קדש הנה הוא ישימם שני ויהיו טמאים ואם נגעו אלו האוכלים באוכלי קדש ג"כ הנה זה האוכל ישוב פסול ולא יטמא זולתו ואע"פ שהוא קדש ומאשר הגיע בטומאתו אמנם מחולין שנעשו על טהרת הקדש לא תעבור הטומאה ממנו זולת אל השלישי ואפילו היה השני והשלישי אשר הוכנה להן הטומאה קדש והבן זאת הכוונה שהיא בתכלית העיון ויהיה לשון זה הדבר להוסיף הכוונה והביאור כן השלישי שבתרומה מטמא [משקה] קדש ופוסל אוכלין של קדש ושל חולין שנעשו על טהרת קדש בד"א בתרומה עצמה אבל חולין שנעשו על טהרת התרומה שנים טמאים והשלישי פסול ואפי' היה השני והשלישי קדש אינו עושה רביעי בקדש הואיל והראשון של חולין נעשו על טהרת תרומה והבן זה והיה זוכר לדברינו בטומאת משקין בפתיחת זה הסדר:  
+
+Mishnah 7
+
+זה הדבור כולו מבואר ואמתי זולת פרק אחד ממנו והוא אשר חלק בו ר' אליעזר והוא אמרו שטומאת הקדש ואפי' היה התחלתה מן החולין הנה ימצא בה הרביעי כמו שביאר  <small>[בד"נ הגי' פה]</small> בו באמרו שהראשון שבחולין תעבור ממנו הטומאה אל הרביעי בקדש ושהוא יטמא השני והשלישי ויפסול הרביעי וכן אמר ששלישי של חולין יפסול גם כן רביעי של קדש ויטמא משקה הקדש וישיבם משקין טמאים וכבר קדם מאמר ת"ק שלא יעשה זה אלא שלישי של תרומה עצמה אמנם חולין שנעשו על טהרת תרומה הנה לא ימצא בהן אלא שנים טמאים ואחד פסול ואפילו בקדש לא תעבור הטומאה אלא השלישי כמו שביארנו וכ"ש אם היה עיקר הטומאה מן החולין עצמן ואין הלכה כר"א:  
+
+Mishnah 8
+
+כבר התבאר. שהאוכל אוכל שני ישוב שני לטומאה ושם התבאר ג"כ שהשני לטומאה מטמא משקה חולין וכבר ביארנו פעמים רבות שאלה המשקין טמאין ישובו תחלה ולכן לא יעשה בבית הבד לבלתי יטמא השמן ולשון התוס' האוכל אוכל שני לא יעשה בבית הבד מפני שהוא שני והשני מטמא המשקין לעשותו תחל' ואמרו על משקה הקדש ירצ' לומר על טהרת הקדש ואמר לטמא שנים ולפסול אחד כל עוד שתשמעהו בכל המשנה והש"ס כונתו שיהיה הראשון והשני טמאים והשלישי פסול כמו שהתבאר במשפט טומאת תרומה ואשר אמר שהוא <small>[צ"ל כחולין]</small> (באוכלין) יהיה הראשון טמא והשני פסול ואלה השלשה סברות בחולין שנעשו על טהרת הקדש וכקדש דמו ואין הראשון טמא והשני פסול לבד והשלישי טהור בחולין:  
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כבר ביארנו פעמים רבות שהמשקין תחלה לעולם ואפי' נטמאו באוכל שני וכבר ביארנו שרוטב הוא מרק אשר אם יקפא ישוב דומה לדבק וגריסין נזיד הפולין ומדרכו ג"כ שאם יקורר יקפא וכן החלב אם יעמוד זמן מה יקפא ואם היה אחד מאלו השרפים אשר מדרכן שיקפאו אם  <small>[צ"ל יקוררו]</small> ישארו וכבר התחילו להקפא ונשאר בהם מהלחות שיעור שיטפיח היד הנה היא במדרגת המשקין ואם נטמאו שבו תחלה ואם  צ"ל יקפאו נטמאו אחרי הטמאם ונשלם הקפאתה שבו שניים לפי שהם אז אוכל והוא כמו אוכל שנגע במשקה טמא אשר הוא שני כמו שהתבאר ואם נהפך הענין שנטמאו והן נקפין והיו שני ואחר לקחו להתיך אחר היותם שני לטמא הנה יש בו זאת החלוקה שאם היה הדבר הנקפה בכללו כביצה מכוונת ואחר הותך הנה זה הניתך טהור לפי שהן משקין ולא יטמאו בדבר כי האוכל אשר כבר נטמא כבר נשתנה צורתו ואם היה זה האוכל שני הנקפה יותר מכביצה הנה כל המשקה הניתך ממנו טמא ואם הותך הכל שבו המשקין טמאין לפי שבעת מה שלקח ההתכה תחלת נקודת ההתכה נטמא באוכל שני אשר הובדל ממנו לפי שנשאר ממנו נפרד כביצה בעת צאת זאת הטפה וכבר ביארנו שכביצה מאוכלין טמאין יטמא משקין אם נגע בהן וכל מה שיותך אחר זה יעורב באלה המשקין טמאים אשר יצאו ראשונה וזה היא כונת אמרו כיון שיצאה טיפה ראשונה נטמא בכביצה:  
+
+Mishnah 2
+
+כונת אמרו תחלה לעולם שאם נטמא ואחר נקפה (אחר זה) ואחר נמחה ואחר נקפה ואחר נמחה אפי' היה זה אלף פעמים הנה הוא תחלה לפי שהנקפין לא יקפאו באמת ומשקים יחשב ואפילו בעת ההקפאה:
+ופירוש גוש. הגוף המדובק כמו גוש עפר והכונה פה שהיו כל הזיתים טמאים מקובצין מחוברין גשם אחד וכבר פירשנו וביארנו בפתיחה שאוכלין טמאין לא יטמאו הכלים ושמשקין טמאים יטמאו הכלים והתבאר גם כן בכלים שמשקין טמאין מטמאים התנור באויר אם היו יותר מכביצה בעת מה שיצא השמן בחום האש יטמא בכביצה הנשארת משאר הזיתים קודם שריפתן וישובו משקים טמאים ויטמאו התנור להגיעם באוירו וזה אם יהיו מקובצים אמנם אם יהיו הזיתים גרגרים מובדלים או חלוקים לא יהיה בכל כביצה ואפי' היה אי זה שיעור שיהיה הנה לא יטמא התנור לפי שהשמן אשר יצא יצטרך שיגיע בו כביצה אוכל טמא ושיהיה כולו מחובר ואז יטמא ואין הלכה כר"ש שזורי:  
+
+Mishnah 3
+
+אם תהיה זוכר לעקרים הקודמים ביאורם והבנת מה שקדם מן הביאור הנה זה המאמר מבואר ואמנם יצטרך לידיעת עיקר אחד לבד והוא שהזב והדומה לו ר"ל זבה ונדה ויולדת יטמא כל מה <small>[צ"ל שישא]</small> שישאר ואע"פ שלא יגע בהן אבל יטמאה במשא ושוין בזה האוכלים והמשקים כמו שנבאר בסוף זבים:  
+
+Mishnah 4
+
+ידוע שהשמש יכלה לחות הגוף וינגבנו ולכן יכמש והמים ילחלחם וירפם ויגדלם ויוסיף בגדלן ואודיעך הנה עיקר אחד והוא שהשיעורים כולן אמנם נשמור בהם שיעור הגודל ולא נביט לרפיון החלקים (וההתעכבות) [וההתאבכות] לא לענין הטומאה ולא לענין איסור והיתר וביאור נתפחו נפחו ר"ל שנוספו וגדלו: 
+
+
+Mishnah 5
+
+ירצה בזה המאמר שמשפטי הטומאות והטהרות ילכו כפי הענין אשר ימצא עליה הדבר שאם יהיה בענין שיקבל טומאה הנה הוא טמא ואם יהיה בענין שלא יקבל טומאה הנה הוא טהור והמשל הנזכר הוא שאם ימצא מחט מליאה חלודה או שבורה אשר לא יטמא היא על זה הענין שהיא לא <small>[צ"ל לאתויי]</small> תאמר לתפירה כמו שבארנו בי"ג מכלים ולזה תהיה אצלנו בחזקת טהרה ולא נאמר אולי טמאה היתה בעוד שהיתה שלימה ואחרי הוטמאה נשברה וטהרה שלא נשאר בה טומאה כפי מה שהתבאר בכלי מתכות שהן חוזרים לטומאתן הישנה אבל נשימה כמו טהורה אם נמצא בענין הטהור:  
+
+Mishnah 6
+
+כבר בארנו פעמים רבות שספק טומאה ברה"י ספיקו טמא וברה"ר ספיקו טהור. וידענו זה מסוטה שאם נסתרה עם איש ברה"י נאסרה לבעלה והענין ספק לפי שהוא לפעמים בועלה או לא והוא אמרו יתברך (במדבר ה׳:י״ג) ונסתרה והיא נטמאה הנה זה מלמד שכל ספק טומאה ברה"י טמא. ובתנאי שיהיה זה אשר נתחדש לו הספק יש בו דעת להשאל וישיב במאמר אמנם מי שאין לו דעת להשאל אפי' יהיה ברה"י ספיקו טהור לפי שאנחנו ידענו ספק טומאה ברה"י ספיקו טמא מסוטה אשר יש לה שכל ואפשר לשאול פיה ויאמר אליה אם נבעלה ותענה מזה ואז נדין בספיקה שהוא טמא וכל מי שיש לו שכל ואפשר לשאלו אם נטמא אם לא הוא אשר ספיקו ברה"י טמא ולזה העיקר אמר שחרש שוטה וקטן אם נמצאו במבוי שיש בו טומאה שהן טהורים ואע"פ שהמבוי רה"י ונחנו לא נדע אם נגעו בטומאה אם לא לפי שהן אין בהן דעת. אמנם הפקח ספיקו ברה"י טמא. ולשון התוספתא [דטהרות פ"ו] שאלו את בן זומא מפני מה ספק רה"י טמא אמר להן סוטה מה היא לבעלה ודאי או ספק אמרו לו ספק אמר להן מצינו שהיא אסורה לבעלה ומכאן אתה דן לשרץ מה כאן רה"י אף להלן רה"י מה כאן דבר שיש בו דעת להשאל אף להלן דבר שיש בו דעת להשאל מכאן אמרו דבר שיש בו דעת להשאל ברה"י ספיקו טמא ברה"ר ספיקו טהור. ומפני מה ספק רה"ר טהור אמר להן מצינו שהצבור עושה הפסח בטומאה בזמן שרובן של צבור טמאים אם טומאה ודאית הותרה לצבור ק"ו לספק טומאה רשב"ג אומר מפני מה ספק רה"י טמא וספק רה"ר טהור שאפשר להשאל ליחיד ואי אפשר להשאל לרבי': 
+
+
+Mishnah 7
+
+כונת זה המאמר שעם היות השושנים במקום הטומאה לבד ולא אפשר להגיע אליהם אלא אחר הטמא לא נאמר כבר נסתלק הספק ובאמת שהוא בעצמו נכנס שם וכבר נטמא טומאת מת אבל הספק נשאר לפי שאפשר שזולתו לקטן אליו ובנפילת הספק הנה הוא טהור כמו שביארנו. וכן חמור בין הקברות הכלים שעל גבו ספק. מפני שאם השכיב עצמו על הארץ ונגע בקבר הנה נטמאו הכלים ואם היה שלא נגע בקבר הנה הן טהורים מפני זה הספק הן טהורין לעיקר אשר הקדמנו שהוא אין בו דעת להשאל: 
+
+
+Mishnah 8
+
+זה התינוק הוא טמא והעיסה טהורה והוא ברה"י ומצאנו חתיכה מזאת העיסה בידו ר' מאיר אומר ספק הוא אם חתכה בידו וטימא את העיסה או חתכה זולתו אליו ולכן ספיקו טהור ויהיה העיסה טהור לפי שאין בו דעת להשאל כמו שבארנו וחכמים אומרים אין שם ספק שחזקה שהתינוק מטפח ולכן יהיה העיסה טמא בחזקתה וכפי זה האופן ילך הדין בתרנגולין ומשקין טמאים וכן שאר ב"ח אע"פ שהיו אלה המינים אין בהן דעת להשאל לפי שחזקתם שהם ישתו ואז יאכלו מזאת העיסה ואם היה הקירוב בין העיסה והמשקה הטמא עד שישאר הטפחה בפיהם מאלה המשקים הנה טמאה העיסה בלי ספק ואין הלכה כר"מ והלכה כר' אליעזר בן יעקב: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+הזורק טומאה. ר"ל מי שישליך דבר טמא ואמר שבין שישליך ככר טהור בין מפתחות טמאים או השליך מפתח טמא בין ככרות ונמצא הככר בלתי נוגע במפתחות הנה הלחם טהור וזה הספק טהור ולא נאמר לך נגע הככר במפתחות בעת עברו עליהן אחר שהטומאה לא נחה על הדבר אבל עברה עליה העברה ורבי יהודה אומר שאם השליך ככר טהור בין מפתחות ועבר עליהן הנה הככר טמא לפי שהמפתחות הטומאות נחות והרי יש לטומאה מקום ואם השליך מפתח טמא בין ככרות טהורות הנה הוא טהור לפי שהטומאה בלתי נחה ולא תעצור לה מקום והמשל במפתחות והוא ההיקש לשאר טומאות אמנם הכוונה שאם השליך דבר טמא ולא יודע בעת עברו בזה המקום אם נגע או לא נגע והידוע ברוב שיושלך מפתח או ככר ואין הלכה כרבי יהודה: 
+
+
+Mishnah 2
+
+ספקו טהור. ואע"פ שהיא תרומה כאשר לא נחה הטומאה במקום ידוע ספקו טהור: 
+
+
+Mishnah 3
+
+זה כולו מבואר ואמר היו מנקרים בהן על הארץ רצה לומר שהניחו זה השרץ על הארץ וינקרו בו ויאכלו ובתנאי שיהיה זה ברה"י ולזה אם נסתפק אם נגע אם לא נגע ספקו טמא כמו שביארנו: 
+
+
+Mishnah 4
+
+כבר קדם לך באהלות (פ"ב מ"א) שכזית מן המת מטמא באהל וכן התבאר מה שנטמא באהל אם האהיל על האדם ועל הכלים טמאים אמנם שמנו ספק כלים טהור אע"פ שהן ברה"י לעיקר אשר זכרנו והוא שאין בו דעת לישאל ואף ע"פ שהוא ספק כי לפעמים כל אחד מהכלים נגע בשרץ בעת השאיבה וכן לפעמים יהיה השרץ בכלי העליון אשר ישפך ממנו ובעת מה ששפך הגיע בכלי התחתון ועם כל זה טהרנו זה הספק ואמרנו שהעליון טהור והכלי' טהורין זולת אשר נמצא בו השרץ: 
+
+
+Mishnah 5
+
+כבר ביארנו בפתיחה ששתני הטמאין הן משקין טמאין וידוע ששתני הבהמות טהורים וכבר התבאר בתוספת' שאם נתערבו מי רגלים טהורים עם מי רגלים טמאין אמרו רואין אותן כאילו הן יין במים אם בטלו מראיהן טהורים ואם לאו טמאין ואמר שם שאם נתערבו מי רגלי אדם טמא עם מי רגלי בהמה בשוה חצי בחצי הנה זה המעורב ספק אם בטל מראיו ויהיה טהור או לא בטלו מי רגלי האדם ויהיה הכל טמא וזהו מכלל הספיקות אשר שורפים עליהם התרומה וכבר נתבאר באהלות (פי"ח מ"ו) שארץ העמים ובית הפרס מטמאים במגע ובמשא והיה ספק אם יש בה עצם כשעורה או אין בה וכן הרוק הנמצאות בשווקים הנה לפעמים הוא רוק איש טמא והוא משקין טמאים או הוא רוק איש טהור וכן הכלים הנמצאים אפשר שיהיה כלי טמא או כלי טהור ובגדי עם הארץ ג"כ ספק אם הן טמאין או טהורים וכל עוד שנגעה תרומה באחד מאלו הדברים הטמאים אשר נטמאו בספק הנה היא תשרף לפי שנטמאה וזהו ענין אמרו על ודאי מגען שהוא ספק טומאתן רצה לומר שהתרומה נגעה באחד מאלה באמת וזהו ספק טומאה ולפי שאלה בעצמן טמאין בספק כמו שביארנו ואמר ר' יוסי שספק מגען ג"כ ברה"י שורפין את התרומה וחכ"א ברה"י תולין לפי שהיא שתי ספיקות אחת מהן ספק נגע ספק לא נגע ואת"ל נגע ספק טמא הוא זה הרוק או זה הכלי או טהור והעיקר אצלינו שעל ספק ספיקא אין שורפין את התרומה כמו שיתבאר בד' מנדה ולכן ברה"י תולין וברה"ר טהור כפי העיקר ואין הלכה כרבי יוסי: 
+
+
+Mishnah 6
+
+כבר ביארנו בפתיחת זה הסדר שרוק הזב מאבות הטומאה ועוד יתבאר בסוף זבים שהוא מטמא במגע ובמשא ובהסט ויתבאר לך בפ' ז' מנדה (דף נד:) שרוק הזב אמנם יטמא כל עוד שהוא לח אמנם אם יתייבש ונתנגב תכלית היובש הנה לא יטמא כמו שהתבאר שם ואם יהיה ברה"י שני רוקין אחד טמא ואחד טהור ונגע באחד מהן ולא ידע באיזה מהן נגע ואמרו פה טמא אינו רוצה בו טמא ודאי אמנם ירצה בו אחד מן הרוקים הנמצאים אשר קדם המאמר בהן שהן טמאים ושורפים עליהן התרומה כאילו יאמר רוק אחד טהור ודאי וא' נמצא ונגע ונשא או הסיט לאחד מהן ברה"י ולא ידע באיזה מהן נגע הנה זה האיש אם נגע אחר זה בתרומה תולין ואין שורפין לפי שהוא תרי ספקי וזהו ביאור אמרם בהלכה הקודמת שספק מגען ברה"י תולין כי אין הבדל בין נפילת הספק בככר של תרומה עצמה אם לא נגע או בנפילת הספק באיש אשר נגע בתרומה באמת אם נגע ברוק טהור או ברוק הנמצא וכן בשאר הספקות ששורפים עליהן התרומה ואמר על מגען ברה"ר (או ברוק הנמצא) תולין עליו את התרומה וסבת זה מה שהתבאר מן התוספתא והוא אמרם כיון שנתלש עליו נעשה רה"י וכוונת זה שהרוק אם יהיה לח יתלה באבר אשר יגע בו וכבר ביארנו שהוא מטמא בכל שהוא ואם הגיע ממנו על גוף זה האיש אי זה שיעור שיהיה הנה הוא ספק ברה"י לפי שגוף האדם אינו רה"ר אמנם אם היה הרוק הנמצא יבש וכן הרוק הטהור ונגע בא' מהן ברה"ר אשר לא נתלה בגופו דבר הנה הוא טהור לגמרי ולא יפסיד התרומה לעולם כמו שקדם בהלכה אשר קודם זאת שספק מגען ברה"ר טהור אמנם אם נשאה ר"ל נשא אחד מהן ולא ידע איזה מהן הנה הוא ג"כ תולין עליו את התרומה אע"פ שהם יבשים לפי שכבר נשא ויצא הספק מרה"ר בהיות זה הרוק נשוא על זה האדם ותכלית מה שאמר שספק טומאה ברה"ר טהור ואם ספק נגע או לא נגע אשר עצם הדברים אשר נפל בהן הספק ברה"ר אמנם המשא הנה לא לעיקר אשר זכרנו והוא אמרם כיון שנתלש נעשה רה"י אמר היה רוק יחידי ר"ל רוק יחידי נמצא ונגע בו או הסיטו ואפי' ברה"ר כי זה האיש שורפין עליו את התרומה כפי מה שהתבאר שעל ודאי מגען שהוא ספק טומאה שורפים ואפי' ברה"ר כפי מה שביארנו בהלכה הקודמת ומבואר הוא שאמרו פה ברוקין היבשים לא ירצה בהן שהן יבשים בתכלית שהן אז לא יטמאו כמו שיתבאר בנדה (שם) ואפי' היה רוק הזב ודאי אמנם ירצה בהן ששבו מן הנגוב בגדר שלא יתלה ביד [אדם] אם לא ימששהו לכוונה אשר ביארנו ולזה אמרה התוספתא נגובים ולא אמר יבשים: 
+
+
+Mishnah 7
+
+ידוע הוא שג' לוגין מים שאובים פוסלים את המקוה ואם נפל הספק אם נפלו המים שאובים לזה המקוה או לא נפל או נפל הספק ג"כ היש בהן השיעור אשר יפסול אם לא הנה המקוה כשר כמו שיתבאר בשני ממסכתא מקוואות והוא מתחיל לבאר כל ספק מאלה י"א ספיקות הנשארות: 
+
+
+Mishnah 8
+
+מאשר לא תנוח זאת הטומאה על גב הקרקע שמו ספיקו טהור כי ספק הוא אם נגע או לא נגע ור' שמעון אומר אם היו המים אשר הטומאה צפה על פניהם בכלים ספיקו טמא רבי יהודה אומר שאפי' היו בקרקע וספק הוא אם נגע או לא נגע כי המים אז נחו והטומאה אז נחה לפי שהוא ירצה פה בירידה רדתו לטבול באלה המים או לרחוץ בהן ואם טבל ועלה ונסתפק אם נגע או לא נגע בעת עלותו הנה הוא טהור כי <small>[צ"ל בעליתו מן המים]</small> ברדתו אל המים תדחה הטומאה לצדדים ותרחק ממנו והוא אמרם בתוספתא (פ"ה) מפני שהמים דוחפים אותה לצדדין ור' יוסי אומר אפילו היה המקום צר בגדר שתבא הטומאה וידביקהו כל עוד שלא יתאמת שהוא נגע ספיקו טהור להיותו צפה על פני המים ומבואר הוא שזה כולו אמנם ברה"י אמנם ברה"ר אפי' לא תהיה צפה ספיקו טהור כמו שיתבאר ועוד התבאר במסכת נזיר (דף סד.) שזה הדין אמנם הוא לענין שרץ בלבד. וזה שת"ק אומר שאמרו בכל השרץ השורץ יורה שהוא מטמא בכל מקום ששורץ ואפי' על פני המים ואמרו על הארץ יורה שהוא לא יטמא אלא על הארץ ואמר אם לא יהיה השרץ על הארץ ונסתפק אם נגע או לא נגע ספקו טהור *צ"ל ור' שמעון ור' יהושע יקבל מיפת מאומרו (ויקרא י״א:ל״ו) אך מעין ובור מקוה מים יהיה טהור הנה זה מופת שהשרץ לא יטמא במים ואחר אמר ונוגע בנבלתה יטמא עד הערב הנה זה יורה שמי שנגע בשרץ וירד במים טמא ויגיע מזה אם נתאמת בנגע שהוא טמא ואם נסתפק אם נגע או לא נגע טהור זה במעין ובור אשר המים בקרקע אמנם אם יהיו המים בכלים ספיקו טמא והלכה כת"ק והתבאר רבי יוסי והגעתו בענין אמתי:  
+
+Mishnah 9
+
+זה כולו מבואר וזה שהוא אומר אם נפל הספק בטומאה בעצמה אם נטמא אם לא נטמא ספיקו טמא וישובו משקים טמאים ואם נפל הספק בטמא זולתו יהיה הזולת טהור כמו שהמשיל והביא המשל באיש טמא וכבר טמא להודיענו שאין הבדל בין היות הספק נופל במי שיש בו דעת לישאל או שאין בו דעת לישאל הנה ספק המשקים לענין אם נטמאו בעצמן טמא: 
+
+
+Mishnah 10
+
+רבי יוסי אומר שהעיסה טמאה להיותה אוכלין והעריבה אשר שם נילושה בה זאת העיסה טהורה להיותה כלים ובטומאת משקין ג' סברות שיש אחד שאומר שאין טומאת משקים מן התורה כל עיקר ואפי' לטמא עצמם אמנם הוא מדרבנן ושאומרו ית' (שם) וכל משקה אשר ישתה בכלי יטמא אמנם ירצה בו שמשקין התלושין מן הקרקע מכשירין אע"פ שהן בכלים וכוונת יטמא יכין לטומאה או יכשיר ושם מי שיחשוב שטומאת משקים בעצמן מן התורה כמו שנראה מלשון הפסוק וטומאת זולתן מדרבנן וזהו סברת ת"ק ולזה אמר שאם נפל הספק בטומאת עצמן ספיקו טמא ואם נפל הספק בטומאת זולתן ספיקו טהור להיות זה מדרבנן ושם מי שיחשוב שאפילו לטמא משקים בזולתו מן התורה ושאמרו יתברך יטמא ירצה בו זולתן וזו היא סברת ר' יוסי ולזה אמר שאם נפל הספק בטמא המשקים לאוכלין הנה האוכלין טמאים אמנם אם נפל הספק בטמאם לכלים הנה אלה הכלים טהורים לפי שהמשקים טמאים שיטמאו הכלים הוא מדרבנן לדברי הכל כמו שזכרנו בפתיחת זה הסדר ואין הל' כר' יוסי: 
+
+
+Mishnah 11
+
+כבר ביארנו פעמים רבות שמי שנגע באוכלים טמאים או במשקים טמאים או בכלים שיהיה ראשון לטומאה בידיו נטמאו ידיו וכן ביארנו שידים טמאים יטמאו משקים ובחגיגה (דף כ:) אמרו שהיד מטמאה חבירתה בקדש ואם נפל הספק אם נטמאו ידיו אם לא או שהיתה ידו טמאה ונפל אליו הספק אם נטמאה אחרת או לא נטמאת או טהר ידיו אחר אשר הטומאה ונפל אליו הספק אם נטהרה כפי מה שראוי או היא טהרה נפסדת וידו נשארה בטומאתה הנה נגביר הטהרה בכל הפנים מאלה הג' ויהיה ספיקו טהור כפי מה שנבאר בשני ממסכת ידים. ואמרו ספק רה"ר טהור התחיל לבאר זה לפי שהוא הבדיל בו הבדלים רבים ויבארנו בפ' אשר אחר זה והתחיל לבאר ספק דברי סופרים וזכר אלה הד' מינים אשר כל אחד מהן טמא מדברי סופרים ר"ל שהוא פוסל את התרומה וזהו מכלל י"ח דבר שגזרו הנזכרים בראש שבת (דף יג:) וכבר זכרנו סבתם באוכל אוכלים טמאים ועוד נזכר סבת הכל בסוף זבים ולאיזה דבר שמוהו פוסל את התרומה ואם נפל עליו הספק אם אכל אוכלים טמאים או שתה משקי' טמאים או בא ראשו ורובו במים שאובים או נפלו על ראשו ועל רובו שלשת לוגין מים שאובים או שלא יהיה דבר מזה הנה הוא טהור ואינו פוסל את התרומה אמנם אם נסתפק האדם אם נטמא באב מאבות הטומאה אשר הם מדברי סופרים כי ספיקו טמא ושורפין עליו את התרומה וכבר ביארנו אבות הטומאה שהן מדברי סופרים בפתיחת זה הסדר ומנינו אותן כולן אלא אם יהיה האב עצמו ספק כמו בית הפרס שהוא ספק אם נגע או לא נגע אין שורפים עליו את התרומה לפי שהוא ספק ספיקא כפי מה שביארנו: 
+
+
+Mishnah 12
+
+כבר ביארנו בחגיגה (דף יח:) שפרושים הם אוכלים חוליהן בטהרה וזכרנו ג"כ בזאת המס' (פ"ב) שהחולין הנה יהיו על טהרת הקדש ועל טהרת התרומה ושם אמרנו בגדי ע"ה מדרס לפרושים בגדי פרושיס מדרס לאוכלי תרומה ואם נסתפק זה הפרוש אם נגע בבגדי ע"ה אם לא הנה הוא טהור וכן אם נסתפק אוכל תרומה ונתחדש לו ספק בבגדים זה הפרוש הנה הוא טהור ולזה אמרו זו טהרת פרישות לכלול שתי הכוונות יחד וספק שרצים הוא כמו שביארו בתוספ' והוא אמרם אי זהו ספק שרצים שטהרו חכמים זה ספק הנזרק כמו שישליך שרץ בין הככרות ונסתפק אם נגע או לא נגע כי הככרות טהורות כמו שהתבאר בתחלת זה הפרק מאשר לא ימצא השרץ נוגע בככר והוא אמרו כשעת מציאותן ולא נאמר לך שבשעת עברו על הככר נתחכך עמו אמנם ספק נגעים כבר ביארנוהו בה' מנגעים וכן אם נתחדש לו ספק נזירות כמו שביארנו בב' מנזיר (דף יג.) שהוא מותר לשתות יין וליטמא למתים:
+וספק בכורות. סבתו מה שזכר שהמוציא מחבירו עליו הראיה ויאמר לכהן הביא ראיה שהוא בכור וקחנו לך:
+ואמרו בין טמאה בין טהורה. ירמוז אל פטר חמור אשר אמר ה' יתברך (במדבר י״ח:ט״ו) אך פדה תפדה את בכור האדם ואת בכור הבהמה הטמאה תפדה וכבר נתבארו דמיון הספקות הנופלות בבכורות במקומן:  
+
+Mishnah 13
+
+זה מבואר וכבר קדם זה הלשון בראש כריתות (דף ח.) <small>[צ"ל ויהי']</small> ויעוד זה הספק מכלל הטהרות כי מחוסר כפורים אינו בשלמות הטהרה ושהוא לא יאכל בקדשים עד שיביא קרבנו כמו שביארנו פעמים רבות:  
+
+Chapter 5
+
+
+
+Mishnah 1
+
+כבר ביארנו בראש כלים שהשרץ מטמא במגע ולא במשא וידוע הוא שהצפרדע טהור כמו שביארנו בפתיחה וכזית מן המת מטמא באהל והנבלה לא תטמא באהל ועצם מן המת מטמא ועצמות הנבילה לא יטמאו כפי מה שביארנו בפתיחה ויהיה השביל טמא כגון שיהיה בבית הקברות וביארנו בשני מאהלות שבית הפרס עצמו וארץ העמים מטמא במגע ואמרו הסיט את אחד מהן שב אל גוש ארץ טהורה וגוש בית הפרס כי גוש בית הפרס וארץ העמים ג"כ מטמאים במשא אמנם הנבלה והמת כל אחד מהן מטמא בהסט כמו שביארנו בראש כלים ועוד נוסיף בזה ביאור בזבים והשרץ לא יטמא בהסט ואין הלכה כרבי עקיבא: 
+
+
+Mishnah 2
+
+אמרו נגיעתו בזה ר"ל באדם זה: ר' יוסי אומר א"א לאדם מללכת ברה"ר ולזה ספק שבילים טהור אמנם המגע אשר אינו הכרחי כל עוד שנסתפק אם נגע בו או לא נגע ספקו טמא ואין הלכה כר"ע ולא כרבי יוסי: 
+
+
+Mishnah 3
+
+כבר ביארנו שהשביל לא יהיה טמא אלא בטומאת מת ולזה אמר הזה ושנה וטבל. והשניות ישרפו ביאר שאינן ספק אחר שנכנס בשני השבילין יחד ואחד מהן ודאי טמא: 
+
+
+Mishnah 4
+
+זה מבואר וזה הדין הוא כמו הדין הקודם ואמנם [משמיענו] (כוונת) [זה] הדין בטומאת השביל והמשפט בטומאת מגע שהכל משפט אחד ואפי' לר' יוסי שאומר דרכו של אדם להלוך ואין דרכו ליגע: 
+
+
+Mishnah 5
+
+אין מחלוקת אם באו זה אחר זה ששניהן טהורין לפי שכל מי שיבא מהן יאמרו אליו טהור אתה ואם נשאלו שניהן כאחת טמאים ואמנם מחלוקתם בימי ששאל עליו ועל חבירו כמו שביאר הגמרא וכן לשון התוס' (פ"ו) שנים היינו ובשני שבילים הלכנו ושני טהרות עשינו רבי יהודה ישימם כאילו באו זה אחר זה ורבי יוסי ישימם כאילו באו בבת אחת והלכה כרבי יוסי: 
+
+
+Mishnah 6
+
+כבר קדם לך בפרק שקודם זה שספק דברי סופרים טהור ושאם נסתפק אם אכל אוכלים טמאים אם לא שהוא טהור ומחלוקתן ג"כ פה בבא להשאל עליו ועל חבירו כמו שביארנו במה שקדם ודע שאין הבדל בין טומאה חמורה לטומאה קלה בכמו אלה הספיקות והלכה כר' יוסי: 
+
+
+Mishnah 7
+
+כבר הקדמנו בפרק אשר לפני זה שהרוקין הנמצאי' שורפים עליה' את התרומה ואע"פ שהן ספק ולכן אם נגע ברוק זה האיש הסכל נהיה טמא בספק ואם נגע בתרומה תשרף אמנם אם נגע בבגדיו ר"ל בבגד זה האיש הסכל היושב ברה"ר ונמשך בזה הרוב ר"ל אם יהיו רוב אנשי העיר טמאים הנה הוא טמא ואם היו רובם טהורים הנה הוא טהור ואחר אמר שאם ישן ברה"ר הנה כליו טמאים מדרס לפי שלפעמים דרס עליו הזב זו היא סברת ר"מ אמנם חכמים אומרים שלא נחזיק טומאה בשום פנים כאשר אין שם להתלות ובתוספתא מודים חכמי' לר"מ שאם ראהו חי מבערב אע"פ שהוא בא בשחרית ומצאו מת הנה הוא טהור מפני שזה ספק רה"ר והלכה כחכמים: 
+
+
+Mishnah 8
+
+כבר ביארנו בפתיחה שהעובדי כוכבים כזבים לכל דבריהם ועוד יתבאר ברביעי מנדה (דף לא:) שהעובדת כוכבים בחזקת נדה לעולם וידוע הוא שהאשה השוטה לא תשמור עצמה ולא תדע עתות ווסתה ולא תשתדל בזה כפי מה שיגזרהו התורה ואמרו פה כל הרוקין טמאים לא ירצה בזה [שהן] טמאים בספק ויהיו כמו רוקים הנמצאים כי רוקים הנמצאים לא התאמת אצלנו איש טמא אמנם פה אשר נתאמתנו היות רוק טמא נמצא בזאת המדינה ושבה טומאה קבוע' הנה כל רוק שימצא בזאת המדינה הוא טמא כרוק הזב האמתי וזהו כונת אמרו טמאים: 
+
+
+Mishnah 9
+
+זה כולו מבואר ועבר על העיקר הקודם שספק טומאה ברה"י טמא וברה"ר טהור ואין הלכה כר"מ: 
+
+
+Chapter 6
+
+
+
+Mishnah 1
+
+המסוכן. הוא המתעלף והוא ספק אם הוא חי או שהוא מת בעת שנגע בו ואמר רבי שמעון רה"ר מפסקת כוונתו שזה המתעלף אשר ספקו ברה"י טמא ואחר הוציאוהו לרה"ר אותו אשר נגע בו שם טהור ואחר הכניסוהו לרה"י פעם שנית הנה אשר נגע בו בזה ברה"י טמא ואשר נגע בו ברה"י הראשונה קודם שיצא לרה"ר ישוב טהור מאחר שאמרנו שאשר שנגע בו ברה"ר טהור לפי שהוא שם בחזקת חי הנה מן הראוי שיהי' טהור אשר נגע בו לפני זה והוא ברה"י כי איך יאמר שהוא עתה ברה"ר חי ולפני זה כשהיה ברה"י היה מת זה יהיה שקר וזהו ענין אמרו רה"ר מפסקת ר"ל יסור משפט הספק הקודם ברה"י ולשון התוספת' בביאור מאמר רבי שמעון כן הוא ור"ש מטהר שהיה ר' שמעון אומר רה"ר מפסקת למפרע שאינו יכול לומר מת היה ברה"י וחי ברה"ר ואין הלכה כר"ש: 
+
+
+Mishnah 2
+
+הספק הראשון שיהי' מצורע תחת אהל ועבר איש טהור לשם ונסתפק לו אם הגיע תחת אהל אחד עם המצורע ונטמא כפי מה שהתבאר בי"ג מנגעים או לא נהיה עמו באהל אחד והספק השני שיהיה איש טהור תחת אהל ועבר איש מצורע תחת זה אהל ונסתפק לו אם עמד המצורע בעת עברו ונטמא האיש הטהור או לא עמד כפי מה שביארנו שם <small>[צ"ל ובזה]</small> מזה הפרק אמר באחרית ההלכה ספק האהיל ספק לא האהיל והספק הג' שיהיה דבר טמא ברה"י ודבר טהור ברה"ר ונגע באחד מהן או הסיטו או האהיל עליו אם היה אחד מהן ממה שיטמא באהל ולא ידע אם נגע בדבר הטמא או בדבר הטהור והספק הרביעי שהדבר הטמא ברה"ר ודבר הטהור ברה"י ונפל הספק ג"כ באיזה מהן נגע ורבי יהושע ידין בטומאה בכל ספק מהן ואין הלכה כר' יהושע:  
+
+Mishnah 3
+
+עוד יתבאר לך בזה הפרק שרשות היחיד לענין טומאה אין מתנאו שיהיה רה"י גם כן לענין שבת ולכן לא יעלה בלבבך שזה האילן בו תנאי בהעלותו או בעביו וכן החור אבל אין תנאי בזה אלא אע"פ שראש האילן והחור בהיות האדם אינו יכול להשתמש בהן אינו רגיל להלוך בהן הנה הן רה"י לטומא' טמא וספקו טמא וידוע הוא שהחנו' רה"י ואם היתה החנות טמא ופתחו ברה"ר הנה כלל החנויות כמו דבר טמא ברה"ר כמו שאילו השרץ ברה"ר וספק נגע ספק לא נגע ספיקו טהור ג"כ זה החנות הטמא אשר הוא ברה"ר אם נסתפק אם נכנס בו או לא נכנס ספיקו טהור אמנם אם נפל הספק באיזה חנות נכנס וכל אחד מהן רה"י הנה הוא ספק טומאה ברה"י אשר ספיקו טמא: 
+
+
+Mishnah 4
+
+ידוע שהחצר רה"י כמו הבית וכל זה דבור מבואר ואין הלכה כר"א: 
+
+
+Mishnah 5
+
+הבקעה. השדות אשר יחרשו ויזרעו והם בימות הגשמים רה"י לענין טומאה ושבת כמו שהתבאר בזה הפרק וסבת זה שבזה הזמן לא ילך בהן אדם לבלתי יפסידו ברגליהם ואם היה השדה מכלל השדות טמאה ואמר אני נכנסתי בזאת הבקעה אשר בה שדות הרבה ולא נודע אם הלך בזה השדה אם לא ר"א מטהר לפי שהוא ספק ביאה וחכמים מטמאים כפי העיקר אשר קדם מסברתם שספק טומאה ברה"י טמא בין שיהיה ספק ביאה או ספק נגיעה והלכה כחכמים: 
+
+
+Mishnah 6
+
+שבילי בית גלגול. מקומות [מוכנים] <small>[כ"ה בד"נ.]</small> לא ילך בהן המון העם. וענין מפולשי' לשיחין שיהיה בראש המבוי חפירה נחפרה בקרקע אם בור או שיח או מערה ויעמוד להן זה מקום כותל וישוב מבוי שאינו מפולש לפי שלא יוכל האדם לבא מצד אחד ולצאת מצד אחר וכבר ביארנו בראש שבת (דף ו.) ובשארית מסכת שבת (דף קיז.) ועירובין (דף כב:) משפטי רשויות שבת מה הן ובאלה השרשים אשר ביארנו שם תדע אי זה מקום יהיה רה"י ואיזה רה"ר לענון שבת בתנאי המבוארים בכל רשות מהן כפי מה שבארנו שם:  
+
+Mishnah 7
+
+הבקעה בימות הקיץ ואע"פ שלא ילכו בה ההמון אך ישתמשו בה הקוצרים ועושה הקציר והדישה וחרישת הקרקע להכינה לזריעה במה שיבא ולכן נהיתה רה"ר לטומאה אמנם בימות הגשמים כאשר לא יכנס בה ולא ישתמש אדם אחר לפי שיפסידוה ברגליהן ולא לאחד מהן ג"כ שום עסק בה לפי שכבר נחרשה ונזרעה והגשמים ירדו תמיד ולא נשאר זולת לענין צמיחת התבואה לבד וכבר נתבאר במסכת שבת (דף ו.) שאמרם שהבקעה היא רה"י לענין שבת לומר שאינה רה"ר ואמנם היא כרמלית כמו שביארנו שם אלא אם יהיה לו מחיצה מוקפת בה גבוה מי"ט כי אז היא רה"י לשבת כמו שבארנו בש"ס ובתוספתא אמרו אלו הן ימות החמה משתעקר התבואה מתוכה ואלו הן ימות הגשמים משתרד רביעה שניה וכבר ביארנו זמן רביעה שניה פעמים רבות בפיאה ובנדרים ובזולתן: 
+
+
+Mishnah 8
+
+בסילקי. הוא בנין גדול מאד נמשך לרוחב הפתחים כמו המקומות אשר יבנו להקהיל העם והוא מבנין המלכים ולזה יאמרו בסילקי של מלכים ואין הלכה כרבי יהודה: 
+
+
+Mishnah 9
+
+כבר נתבאר בתוספתא שזה הבנין אשר יקראוהו פרן הוא דומה לבסילקי ויהיה לו שני פתחים מכוונים זה כנגד זה כזאת הצורה  <img src="data:image/png;base64,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"> וחכמים אומרים שכולו רשות הרבים לטומאה כאשר ישתמש ובהן הרבי' ור"מ אומר שהצדדין מהן אשר ישתמשו האנשי' הוא רשות היחיד לטומאה ובאמצע לבד רה"ר לטומאה ואין הלכה כר"מ:  
+
+Mishnah 10
+
+כבר נתבאר בגמרת ושבת (שם) שהאיצטבא היא כרמלית ואמרנו פה רה"י לשבת רוצה לומר שהוא אינה רה"ר וכבר ביארנו תנאי כרמלית וגדרה בראש שבת: 
+
+
+Chapter 7
+
+
+
+Mishnah 1
+
+ישובו החיצונות טמאות לפי שהאנשים יבאו שם ויגעו בהן ור' יוסי אומר שאם היו כולן בשבכה אחת הנה הכל טמא <small>[ נ"א שמא] </small>שלפעמים יניע הזב הכל ויהיו טמאים בהיסט הזב ואפי' הקדרות אשר לא נגע בהם ואין הלכה כרבי יוסי:  
+
+Mishnah 2
+
+כבר התבאר בחגיגה (דף כג.) שמגע עם הארץ טמא ושמא נגע בבגדים או בכלים (טמאים) ואמרו הבית טמא ר"ל כל הכלים והבגדים אשר בבית וחכמים אומרים שכל מה שאפשר שיגיעהו אם ישלח ידו הוא אשר נטמא שאולי שלח ידו אליו בעת שהקיץ לראותו כאשר לא ראהו קודם זה והלכה כחכמים: 
+
+
+Mishnah 3
+
+אלו האומנים הן עמי הארץ והיה עולה במחשבתנו שבהיותם משתמשים בכל הבית שיהיה כל מה שבבית טמא אצל החכמים והודיעונו שאפי' האומנים לא יטמאו אלא כל מה שאפשר שנגעו בו מבלי רדת אל הדבר ההוא או לעלות על דבר גבוה ואז ישיגהו וכן נתבאר בתוספתא והלכה כחכמים: 
+
+
+Mishnah 4
+
+מעקרנו הוא שאשת חבר הרי היא כחבר ובניו ובני ביתו הרי הם כחבר ואשת עם הארץ ובניו ובני ביתו הרי הם כמוהו להיות בחזקת הטומאה וכבר ביארנו זה בזרעים והיה עולה בדעתנו שחכמים מודים לר"מ באשה לפי שהיא רבת <small>[ס"א העסקים וממשמשת בדברים שאינם נונעים לה ושהיא כו']</small> המותרים והשמירה ממה שלא יוחד ושהיא תמשש על מה שלא תפקד ותחפש ותהפך והשמיענו שאין חולקין אפי' בנשים והלכה כחכמים:  
+
+Mishnah 5
+
+כבר ידעת שאוכלין ומשקין טומאתן קלה וכן כלי חרס לא יהיה אב הטומאה ולכן גזרו שיטמא כל מה שבבית מאלה המינים מפני שמירת עם הארץ אמנם המשכבות והמושבות אשר הן אב הטומאה לא נדין עליהן שהם שבו משכב הזב אלא כשלא יהיה בעל הבית רואה מי שיכנס בבית ולא מי שיצא ממנו ונפרד עם הארץ בשמירה וכן כלי חרס המוקפין צמיד פתיל לא יטמאו במגע טומאה אלא במשא הזב כמו שהתבאר מדברינו בפתיחת זה הסדר וכבר ביארנו זה בעדיות ולזה לא נדין עליהם בטומאה עד שיפרד עם הארץ בו מבלי פחד ולא נשאר לו מי שיראו: 
+והמובל. הוא חתוך הידים והרגלים עד שלא יכול להעתק עד שיקחום בריאים וישאום ולזה נקרא מובל מאמרו יובל שי (תהלים עו) וכבר נאמר שהמובל את המצורע אשר אבריו יפלו עד שלא יוכל לעמוד ולא להמשך ועם כל זה להיות הבית מגיע ברשות עם הארץ שב כמו ביתו של עם הארץ שהכל טמא:  
+
+Mishnah 6
+
+אלה הגבאים גם כן הן עמי הארץ *נראה דזה טעות המעתיק וצ"ל כמו בר"ש וברע"ב (והעיקר אצלנו שהן ממשכנין על הצדקה ואפי' בע"ש) ואם באו אל הבית לקחת המשכון טימאו לכל מה שבבית אלא אם יהיה עמהם עובד כוכבים וסבת זה מה שזכרו בתוספת' מפני שאימת עובד כוכבים עליהם ולא ישלחו ידיהן וכבר התבאר בתוספתא שהגבאים אם לא יהי' המשכון בידיהם ולא היה שם ביניהן מעיד שנכנסו לבית ואמרו הן נכנסנו ולא נגענו נאמנים שהפה שאסר הוא הפה שהתיר [ואם היו אחרים מעידים שנכנסו אין נאמנים לומר לא נגענו] אמנם הגנבים אשר דרכם לבד הוא אשר בחזקת טומאה לפי שהן לא ירצו בלכתן בבית עדים: אם היה עובד כוכבי' עמהם אשר הוא כזב לכל דבריו ומטמא משכב ומושב או אשה הנה כל מה שבבית בחזקת טומאה אפילו המשכבות והמושבות: 
+
+
+Mishnah 7
+
+אודיארין. הבלנין שבמרחצאות חלונים ישימו כל איש לבושו בחלון מהן ויכנס אל המרחץ ולאלה החלונות פתחים ודלתות ואמר רבי אלעזר בן עזריה שהוא מעת שסגר הפתח על לבושו הנה הן בחזקתם לפי שלא ישלח איש ידו לפתוח חלון סגור וחכמים אומרים שהן טמאים לפי שכבר נגע בהן טמא אלא כשסגר עליו הדלת נשא המפתח לבלני לפי שהוא אע"פ שהיה עם הארץ לא מסר לו אלא שמירת המפתח כמו שהתבאר בפרק ראשון או ישים חותם מטיט וכיוצא בו על הפתחים כמו שהתבאר בתוספתא או ירשום רשום יקבל ממנו מופת שלא נפתח החלון ולא נגע אדם בכלים. ואמרו המניח כליו מגת זו לגת הבאה הוא שיהיה הכהן לוקח תירוש של תרומה מזה עם הארץ ועזב כלי הבציר על טהרתם במקום מהגת הוא יבצור בהן בשנה הבאה אע"פ שלא ידע אם נגע בהן שהנשים ג"כ ישמרו מהן ואפי' נעלם מהן לידיעתם שהוא כהן וחזקת הדבר אשר הוא אצלו טהור הנה הוא ישראל כל עוד שנעלם מלשומרן והוא נטמא הוא אמרו עד שיאמר בלבי היה לשומרו ואין הלכה כרבי אלעזר בן עזריה: 
+
+
+Mishnah 8
+
+רצה לומר כהן טהור לאכול בתרומה אם פנה ממחשבתו מהכין לאכול בתרומה ולא ישמור נפשו ולא ידע בנפשו ג"כ טומאה רבי יהודה אומר הרי היא בחזקת טהרה לפי שהטמאים לא יגעו בו לדעתו שהוא טהור לאכול בתרומה וחכ"א שהוא נטמא בהסח הדעת לענין תרומה וסבת זה מה שזכר שהידים עסקניות ר"ל רבות ההתעסקות ולפעמים נגע בטומאה והוא לא ידע וזה מכלל י"ח דבר שגזרו שהידים תפסול את התרומה ואף ע"פ שלא ידע להן טומאה כמו שהתבאר בסוף זבים והל' כחכמים: 
+
+
+Mishnah 9
+
+גרגרניות. הומות לאכול מן הגרגרת והוא השפוי כובע ותרגום (איכה א׳:י״א) כי הייתי זוללה בתרגום ירושלמי ארי הויתי גרגרנית והלכה כחכמים: 
+
+
+Chapter 8
+
+
+
+Mishnah 1
+
+כבר ידעת שהחצר יקרא שלפני הבתים וכל השכנים משתמשים בו ואם היה התנור בנוי ולא היה אפשר בו היסט והוא גם כן מוקף צמיד פתיל ואינו מטמא מגבו הנה בהוראתו בבתים הנה יוסר הצמיד פתיל וישיבהו ור' יהודה אומר שאין בתנור דבר שיקח שיצטרך לכל זה ואין הלכה כרבי יהודה והלכה כר' יוסי: 
+
+
+Mishnah 2
+
+כבר בארנו בפתיחת זה הסדר משפטי הכלים אם היו טמאין טומאת מת ולזה אמר שהן ג"כ במדרגת טמא מת ובהיות זה העם הארץ יודע שזה אשר הפקיד אצלו אוכל תרומה הנה הוא כהן ישמרם מטומאת מת והוא נאמן באמרו לא נטמאו במת ואף על פי שהוא עם הארץ כמו שביארנו בעשירי מכלים אמנם נשארה בהן טומאת מדרס לפי שפעמים תשב עליהן אשתו נדה והוא לא ימחה בידה להיותו עם הארץ וכבר ביארנו שרוצצת רצה לומר נלחצת וענין זה ר' יהודה אומר אם היו אלה הבגדים מעוכים קצתם בקצתן בארון עד שילחצם כסוי הארון הנה אז אפשר שתשב עליהן אשתו נדה אמנם אם היתה בלתי מלאים בגדים אבל ישאר בין הכסוי ובין הבגדים ריקות לא תשב עליהם אמנם יטמא טומאת מדף לבד ר"ל שהן ישובו כמו כלים שנישאו ע"ג הזב אשר יטמאו טומאה קלה לטמא אוכלין ומשקין כמו שביארנו בראשון מכלים וכמו שיתבאר בזבים (פ"ב) ושם יתבאר לך שהכלים אשר ישא הזב יקרא מדף ואמר אע"פ שהמפתח ביד הבעלים אשר היה אומר אף על פי שיהיה אפשר להן שיהיו טהורים הודיענו שהן טמאים ובתוספתא נאמנים עמי הארץ על טבילת טמא מת ואין נאמנים על טבילת מדף רצה לומר אם אמרו טהרנו זה אשר היה טמא מדף ואין הלכה כר' יוסי: 
+
+
+Mishnah 3
+
+זה אשר נאבד לו דבר ומצאו אמנם הוא ברה"ר ולזה אם עבר עליו הלילה טמא מדרס לפי שידרסיהו אנשים ולא יראוהו וכבר נתבאר בתוספתא שאם אבד לו דבר ומצאו ברשות היחיד אשר ספיקו טמא כמו שקדם ביאורו הנה אלה הכלים טמאים מדרס וטמא מת והיות הכלים הנופלים ברה"ר טהורים מבואר לפי שהוא ספק ולא יסתפק עליך אמרו (בכלים) [בזה] טמא אע"פ שהוא בתוך הבור לפי שהוא מעת שהגיע ברשות עם הארץ שנטמא במת כמו שבארנו ויצטרך הזאת שלישי ושביעי ואז יטהר: 
+
+
+Mishnah 4
+
+זה מבואר והלכה כחכמים: 
+
+
+Mishnah 5
+
+אם נכנסה שלא ברשות אלא להוציא הענין הפלוני ותצא הנה לא תשתדל להשתמש ולגעת לאשר אתה בבית כי אימת בעל הבית עליה ולא תשלח ידה לדבר: 
+
+
+Mishnah 6
+
+טומאת אוכלים <small>[*נא"י טומאת אוכלין]</small> אינה אלא למאכל אדם בלבד ומה שאינו ידוע במאכל אדם הנה אי אפשר מבלי מחשבה והוא שיביאהו למאכל אדם. וזה הדבר הידוע למאכל אדם אם נפסד שאינו ראוי למאכל אדם אז לא תטמא לאמרו יתברך מכל האוכל אשר יאכל פרט לאוכל סרוח לפי שהוא לא יאכל ואם נטמא האוכל ואח"כ נפסד אחרי הטמאו הרי הוא נשאר בטומאתו עד שיפסל מלאכול הכלב ויהי' שיעור המאמר כל המיוחד למאכל אדם שנטמא טמא עד שיפסול מלאכול הכלב: רצה לומר למאכל אדם לבד ומה שאינו ידוע במאכל אדם הנה אי אפשר לו מבלי מחשבה והוא שיביאהו למאכל אדם וזה הדבר ידוע למאכל אדם אם נפסד עד שלא תצלח ואפי' לאכול הכלב אז לא יטמא ואמר יתברך (ויקרא יא) מכל האוכל אשר יאכל אמרו פרט לאוכל סרוח לפי שהוא לא יאכל ועוד יתבאר לך באחרית עוקצין שנבלת עוף טהור לא תצטרך מחשבה אמנם זה יצטרך מחשבה וזה הגוזל אם נפל ביין ומת לאשר הפסיד וליכלך במותו ביין  נראה דצ"ל שבכאלו שב כאילו הוא נמאס אם היה הגת בעיר ולכן צריך מחשבה ואז יטמא טומאת אוכלים והוא אמרם בגמ' נדה (דף נ:) לעולם בכרך וגתו מיאסתו ועשאתו ככפר ולזה אם בא עליו במחשבה והוא בתוך הבור שיאכלנו העובד כוכבים שמטמא טומאת אוכלין ואם חשב עליו להעלותו לכלב הנה לא יטמא טומאת אוכלין והוא ענין אמרו טהור הלא תראה הגוזל להיותו מאכל אדם עם היות שנפסד ושב [להיות] נאות למאכל הכלב לבד אם חשב עליו יקבל טומאה וזהו כונת אמרו שכל מאכל אדם לא יוסר מלקבל טומא' עד שיפסול מלאכול לכלב ורבי יוחנן בן נורי אומר שהוא יטמא טומאת אוכלין מבלי מחשבה בהיות הגת בעיר כמו שבארנו ואין הלכה כרבי יוחנן בן נורי:  
+
+Mishnah 7
+
+כבר התבאר במקומות רבים ממה שקדם שהמשקין יטמאו הכלים וישובו אלה הכלים שני לטומא' וזה מדרבנן ועוד יתבאר בט"ו מכלים שמשקין טמאים שנגעו באחורי כלי נטמאו אחוריו ולא נטמאו תוכו לתרומה וביארנו בפתיחה זו שמשקים טמאים תחלה לעולם ואפי' נטמאו בשני לטומאה אם נטמא אחורי הכלי במשקים טמאים שבאחורי הכלי שני ואם נגעו אוכלין טהורים באחורי זה הכלי לא נפסלו והיה ההיקש שתפסל ותשוב שלישי אך רבי אליעזר יקל בזה להיותה טומאה קלה מדרבנן והוא אמרם מ"ש אחורי כלי דנקט משום דקילא טומאתן (ופה) [ומשו"ה] אמר מטמאי' את המשקים אפי' דחולין ואין פוסלין את האוכלין אפי' מתרומה ורבי יהושע אומר שאחורי זה הכלי ג"כ פוסלי' את האוכלין כמו כל שני ק"ו מטבול יום אשר פוסל את התרומה ואינו מטמא את המשקים כמו שביארנו בשמיני מפרה כ"ש זה אשר יטמא משקים שהוא יפסול <small>[צ"ל ור"א לא]</small> לא יקיש ק"ו בין טבול יום דאורייתא ואחורי הכלים דרבנן לפי שהוא אומר אין דנין דברי סופרים מדברי תורה ובא שמעון אחי עזריה ואמר שדברי רבי יהושע אשר אמר שאחורי הכלי פוסלין את התרומה איננו אמת בשום פנים וכן מאמר רבי אליעזר אשר אמר אין פוסלין איננו אמיתי אבל הוא אמיתי באלו הפנים וזה שאחורי הכלים אם נגעו במשקים שבו אלה המשקים תחלה והן מטמאים אוכל אחר וישוב שני וזה השני יפסול אוכל שלישי הנה עברה הטומאה מאחורי הכלי לאוכלין באמצעות המשקים ואם נגעו האוכלים עצמן באחורי הכלי לא יפסלו ולזה מאמר האוכלים לאלו המשקים אם נטמאו מאחורי הכלי וטמאה מטמאיך לא טימאוני ואתה טימאתני ויהיה שמעון אחי עזריה על זה הפי' בלתי חולק על ר"א אלא דומה למפרש למה שיובן מסברתו ובהיות אפשר שיהיה הפירוש הנוטה בזה המאמר שרבי אליעזר סובר שהמשקים שנטמאו מאחורי הכלי לא יטמאו אוכלים ואע"פ שהן בעצמן משקין טמאין ויהיה ר' שמעון חולק על זה ויהיה מאמרו לא כך ולא כך לא כרבי אליעזר אשר יאמר לא תפסול משקים שנטמאו מאחורי הכלים לאוכלין לולי שאני מצאתי לשון התוספתא היות משקים שנטמאו מאחורי הכלים יטמאו כלים ויטמאו אלה הכלים אוכלים והש"ס הנה פסק שם הל' כרבי אליעזר והנה אי אפשר שיפורשו דברי שמעון אחי עזריה אלא כמו שזכרנו:  
+
+Mishnah 8
+
+כבר ביארנו באהלות (פ"ג) שקטפרס הוא השטח השוקע משופע לשטח הארץ אלא שקצהו האחד עולה והאחד יורד דומה לשפוע חלק ואם תהיה עריבה כפי זאת ההנחה ויהיו בה לחות משקים וג' חתיכות בצק טמא בזאת העריבה ובשלשתם כביצה הנה לא יצטרפו קצתן בקצתן מצד שיטמאו זה המשקה אשר תחתיהן ותטמא העריבה ואם תהיינה ב' חתיכות מצטרפות וכונת רוצצות משקה שיהיה משקה הזה בין שתי החתיכות וכאילו יחברם וכוונת משקה עומד שתהיה הלחות שוקעת תחת הבצק ולא יהיה מדרון וא"ר דוסא אין אוכל מתפחת ואפי' היה כולו מקובץ מחובר קצתו לקצתו אינו מצטרף לכביצה ואין הלכה לא כר' יוסי ולא כר' דוסא: 
+
+
+Mishnah 9
+
+כבר ידעת שקטפרס הוא השטח השוקע לשטח הארץ אלא שאם שופך עליו דבר ירד ויזול: 
+ואשבורן. המקום המקוער אשר ינוח בו הדבר הנוזל ויתקבץ ואתן לך בזה בשכלך שרש אחד והוא שהמים לבדן זולת שאר המשקין טמאין טהרו במקוה ויטהרו כמו שזכרנו בביצה (דף יז:) באמרם משיקים את המים בכלי אבן לטהרם ועוד יתבאר זה ג"כ בשביעי ממכשירים אמר בזאת ההלכה שאם הובא מקל במקוה יתחבר מים שבמקוה באלה המשקין הטמאין נטהרו כולן ר"ל המשקין אשר במקל וכוונת השקה מגזירת (בראשית כז) ושקה לי בני על צד ההדמות בהיות קצה המטה מתדבק במי המקוה לבד ולא נצטרך שיכנס במקוה וחכמים אומרים עד שיגיעו המשקין כולן תוך המקוה ואז יטהרו ואחר מביא בזאת הכוונה בעצמה הניצוק והוא העמוד הנוזל מכלי אשר יורק ממנו הדבר הנוזל אל הארץ שזה העמוד כולו אינו בדמיון גוף אחד מצד שאם נטמא קצתה נטמא כולו המשל בזה אילו שופך אדם מים ממקום גבוה על השרץ והטיף אחד מעט מן המים ממה שבאויר מזה העמוד הנה אלה המים טהורים ר"ל אשר הטיף וכן אינו חבור לטהרה משל בזה אילו שפכו משקין טמאים ממקום גבוה על המקוה הנה לא נאמר שכל העמוד כולו טהור להיות קצתו במקוה כמו שלא נאמר במקל וכן ג"כ המשקין אשר היו בקטפרס יהיו המים כולן כבר נחו כולן במקום השפל ונשאר זה השטח הנשפך בו משקה טופח לבד כמו שקדם קודם זה באמרו משקה טופח מלמטן כי בהיות השיפוע חלקלק לא ינוח בו זולת זה השיעור מן ההטפחה ולא נחשוב גם כן כל המשקה טופח שעל גבי הקטפרס מחובר מעת שנטמא קצתו נטמא כל המשקה אשר על זה השטח או אם הגיע קצתו במקוה שטהרו המשקים כולן אמנם אם היה מקוה מקוער ובו משקים אמנם משקים טהורין או יותר מעת תתחבר טומאה בקצתו נטמא כולו וכן אם הגיע קצתו במקוה טהור כולו לפי שלא יטהרו המים כשיתערבו במי מקוה התערובת אלא כשיודבק במי מקוה בשטח משטחי אלו המים הטמאים לבד כמו שהתבאר בביצה (שם) ולזה אם היו אלו המים הטמאים באשבורן ומגיע קצתו בתוך המקוה הנה כל מי מקוה שטח משטחי אלה המים אשר בתוך הכלי כי אשבורן הוא כלי בלי ספק וזה מבואר אצל המאמינים והלכה כחכמים:  
+
+Chapter 9
+
+
+
+Mishnah 1
+
+תחפר בארץ חפירה יאצרו בה הזיתים ויתעפשו שם עד עת הסחיטה ובעת הסחיטה יוצאו ויסחטו וזה המקום יקרא מעטן של זיתים ואמר ב"ש שאם הזיעו <small>[צ"ל זיעה]</small> זה ונשרו בהכבדות קצתם אל קצתם הנה נשלם להן ההכשר והוכשרו לטומאה אמנם אם הובללו בזיעתם לקופה בעת הנשאם אין זה הכשר ואמרו בית הלל שאין בהיותן מזיעות בחפירה הוכשרו אלא אם רוצצו והולשו עד שיתחברו קצתם בקצתם ותעלנה ג' זיתים מדובקים וחכמים אומרים שכל זמן שתהיינה בענין האוצר וההכבדה לא יקבלו טומאה ואפי' תהיינה בזה הענין מן הבלילה אמנם אם נשלם השתדלותו ועזבם מוכנים לסחיטה הנה הוכשר לטומאה אז בלחותם וידוע הוא ששמן זית מכלל ז' משקין אשר יכשירו או יטמאו ולכן תהיינה הזיתים מוכשרות לטומאה מלחותן והלכה כחכמים:  
+
+Mishnah 2
+
+כבר ידעת שהמסיקה תקרא קבוץ הזיתים ולקיטתן מן האילן יאמר שאם נקף כל הזתים אצלו ולקטן וקבצן במעטן אך שכוונתו שיקנה ויחבר אליהן או השלים ללקט ממה שאצלו ומה שעתיד ליקח ג"כ אך רוצה ללוות זיתים אחרים ויחבר אליהם הנה לא נגמרה מלאכתם ולא הוכשר עד שלא ירצה להוסיף עליהם וכל עוד שקרהו מקרה מלהוסיף כמו אבל או משתה אפילו נתעפשו ונבלל ואינן מוכשרין כאשר ברצונו להוסיף עליהן ועדיין לא נגמרה מלאכתם ולכן אם הלכו עליהן זבים וזבות טהורים לפי שאינם מוכשרין ואם נפלו עליהן בזה העת משקין טמאים אשר יטמאו מבלי הכשר הנה לא תטמא מאלה הזתים אלא מה שנגעו בו מאלה המשקין לבד ועוד ספר לנו בדין אחר ואמר המוחל היוצא מהן טהור ומוחל הוא המים השחורין הנוזלים מן הזיתים ואמר שאלו הזיתים אשר לא נגמרה מלאכתן אלו המים אשר יזלו מהן אינן מז' משקין ולזה יהיה טהור ולא יטמא בעצמו ולא יכשר כמו שביארנו בפתיחה ובתוספתא ר"מ אמר מוחל משקה הוא ומפני מה טהרו מוחל היוצא מן הזיתים עד שלא תגמר מלאכתן לפי שאינו רוצה בקיומו: 
+
+
+Mishnah 3
+
+אמר שאלו הזתים אשר הן מוכשרין אם נפלו עליהן משקין רצה לומר משקין טמאין הנה הזיתים כולן ואפילו אותן אשר לא נגעו במשקין טמאין וסבת זה שהלחות אשר בכולן הוא אשר שמם מוכשרין לטומאה מחוברין באלה המשקין הטמאין שנפלו כי זה המשקה בעצמו אשר הכשיר אותן הוא אשר נטמא גם כן במשקין שנפלו וטימא כל הזיתים כולן ואחר שב למשפט אחר ואמר שהמים השחורים הנוזלים מן הזיתים שנגמרה מלאכתן ר' אליעזר לא יחשבהו משקה ולא יטמא כלל ולא יכשיר וחכמים ישימוהו מתולדות השמן ולכן יטמא עצמו ויכשיר זה דברי ת"ק אמנם ר' שמעון אומר שהמוחל דברי הכל אינו משקה אמנם הוא מי פירות ומדרך שמן זית בעת סחיטתו שיערבהו מעט ממי הזיתים שאם נתקבץ שמן זית בתוך הבור ונצלל ימצא בתחתית הבור תחת שמן זית מים <small>[בד"נ הגי' עכורים]</small> שחורי' ואלו המים הם אותן אשר יאמרו חכמים שהן משקה ויטמא מפני השארות שמן זית אשר בו ועוד יבואר מחלוקת ר' שמעון ור' מאיר בזה הענין באחרית מכשירין ובתוספתא ר' שמעון אומר מוחל מי פירות הוא ומפני מה טמאו מוחל היוצא משוקת בית הבד לפי שאי אפשר לו לצאת ידי צחצוחי שמן ואין הלכה כר' שמעון ואמנם הלכה כחכמים כפי מה שזכר ת"ק:  
+
+Mishnah 4
+
+זאת ההלכה כבר נתבארה במסכת חגיגה (דף כה.) וזה שהעיקר אצלנו שטהרת יין ושמן של תרומה לא יאמנו עליהן האנשים כולן אלא בשעת הגתות והבדים ואפי' עם הארץ נאמן אם אמר זה השמן או זה הפרי תרומה טהורה לפי שהאנשים כולן בשעת הגתות והבדים נזהרים ונשמרים לבצור בצירם בטהרה ואם נשלם שעת הגתות והבדים ולא נשאר מי שידרוך אלא אחדים ומעטים והדברים ג"כ אשר ידרכו מעטי השיעור יזלזלו בהן ויפול ההתערבות וההמזגת בהשתמשות ויזלזלו בטהרה ולכן לא יאמנו אז עמי הארץ על טהרת יין ושמן של תרומה ואם הביאה אל הכהן לא יקבלנה מהן לפי שלפעמים היא תרומה ולכן אם נשלם שעת הגתות ונשאר לאדם שארית מן הזיתים אין רשאי לסוחטן ולהוציא מהן תרומת שמן לפי שאינו נאמן על טהרתה ולא תלקח ממנו כמו שנתבאר בחגיגה (שם) ואמנם יטול מהן תרומה בעודם זיתים (ואחר) וישאנה לכהן ואמרו לעני הכהן ולא אמר לכהן לפי שברוב [שהזיתי'] ינתנו לעני למיעוטה ושמן הזית ינתן אפי' לעשיר ואמר ר' יהוד' שהוא ישא את המפתח לכהן בעת השלמת הגתות והבדים ויתננו לו תכף כדי להשאיר כל מה שבזה הגת או בבית הבד בחזקת טהרה ויבא אל הכהן ויסחטם נגדו ויקח ממנו תרומת שמן בטהרה ור"ש אומר שאם נשארו אחר השלמת הגתות מעת לעת ובעת ההיא נשא אליו המפתח בית הבד או הגת בחזקת טהרה והלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+כותש הוא המכתש שכותשין בו הזיתים ואם עזב הזיתים שם שישארו עד שיתרככו ויקל דריסתן הנה נגמרה מלאכתן אמנם אם הביאן שישארו מדת הזמן עד שיתרככו ואחר יוציאם למלחם הנה לא נגמרה מלאכתן ואינן מוכשרין לסברת בית הלל. ופוצע הוא אשר ישפשף הזיתים או יבקעם אם היו ידיו טמאות הנה טימאן אם היו תרומה כי הידים טמאות שניות לעולם כמו שיתבאר בשלישי ממסכת ידים: 
+
+
+Mishnah 6
+
+לגרגרם. לעשות מהן גרעינים הכוונה להתייבש ולהתנגב ואפילו היה גובהם אמה אשר נדע עתה שכבר נתייבשו העליונות הנה התחתונות יבללו לכן מאחר שכוונתו הניגוב אינן מוכשרין ואם שמם בבית להתעפש והוא כוונת אמרו שילקו ואפילו היה כוונתו שיעלם אחר זה לגג או אם שמם בגג ג"כ להתעפש *נהא"י ואפי' חשב אח"כ שימתתו בגג ויתנגבו אחר התעפשם ולא רצה אחר זה שיפתחם בבית ויתנגבו אחר התעפשם הנה הן מוכשרין לטומאה מאחר שכוון לעפשם כי שרייתם במה שיצא מהן מן הלחות זה ממה שיעזור לעפשם ולזה יוכשרו אמנם אם שמם במקום אחד ונתעפשו ואין כוונתו ההתעפשות הנה הן בלתי מוכשרין וזה כפי העיקר אשר הוא אצלנו בהכשר שיצטרך שיהיה לרצונו כמו שיתבאר במקומו: 
+
+
+Mishnah 7
+
+אם אסף הזיתים קצתן עם קצתן במעטן הנה זה החבור יקרא בתוספתא אום של זיתים ואמרו בד או שני בדים כוונתו מלא גת או שני גתות כי גת של זיתים תקרא בד וכבר התבאר בתוספתא שאלה המחלוקת אמנם הוא בזיתים שלא נגמרה מלאכתן <small>[נא"י שלא הוכשרו]</small> ולא הוכשרו ואם רצה לקחת מאלו הזתים שיעור מועט והוא אמרו בד או ב' בדים ואחר יכסה הנשאר ויעזבהו בעת מה שיחתוך מאום של זיתים בד או שני בדים מותר לו שיחתכנו בטומאה לפי שלא הוכשרו לטומאה ואם רצה לכסות מה שנשאר לא יכסה אלא בטהרה לפי שאז נגמרה מלאכתן והוכשרו לטומאה ולא יגע בהן אלא בטהרה וב"ה אומרים שהן אפילו בעת כסוים לא נגמרה מלאכתן ולא הוכשרו ולכן יחפה ג"כ בטומאה ור' יוסי אומר שהוא אפילו נשא זה האום כולו מעט אחר מעט בטומאה שמותר הוא באשר לא הוכשרו כי לא נגמרה מלאכתן ולא תאמר בד או שני בדים לבד אבל נאמר כל מה שנשאר באשר שכבר נגמרה מלאכתן אתה רואה שלא נשאר לו זולת הנשיאה אל הגת בהיות כונתו שהוסיף ועדיין לא נגמרה מלאכתן וכן התבאר בתוספתא שכן כוונת דברי רבי יוסי אמנם הכונה בקרדומות של מתכת ר"ל טמאים לפי שהן יותר חזקים לקבל טומאת מת משאר הכלים כמו שביארנו בפתיחה וזה כמו אמרם קודם זה אפי' זבין וזבות מהלכין עליהם אשר הן בתכלית הטומאה ואין הלכה כרבי יוסי:  
+
+Mishnah 8
+
+הזיתים יטחנו ברחיים וסביב הרחים שוקת יוזל בהן השמן ומשם ירד אל השרץ ואם היה המשקה כולל הזתים כולן ועבר בזה השוקת הנה נטמא המשקה בשרץ נטמאו הזתים כולן ואם נמצא השרץ למעלה מן העלין אשר יכוסו בהן הזתים ונשאלו הדורכים ואמרו לא נגענו הכל טהור וזה מבואר ואם היה נוגע השרץ אשר למעלה מהעלים בכל הזתים המקופלים אשר תקרא אום כמו שזכרנו הנה הזתים כולן נטמאו לפי שהן מוכשרין כמו שביארנו: 
+
+
+Mishnah 9
+
+פרודין. זתים מפורדים ואמרו בגג ובמעטן בארתיהו ובתוספתא ביאר לא יצטרך עמו ביאור אחר וזה ל' התוס' (פי"א) היה קוצה מן המעטן ומעלה לראש הגג ונמצא שרץ בגג המעטן טהור במעטן הגג טמא ומבואר הוא שכוונת אמרו הגג והמעטן ר"ל זתים שבגג וזתים שבמעטן ודע ששרץ שרוף לא יטמא כמו שהתבאר בז' מנדה וכן הבגד הקרח אשר כבר נתיישן ובלה לא יטמא כמו שמבואר בכ"ז מכלים ואם מצאנו זה השרץ השרוף לא נאמר אולי נגע בזיתים קודם שריפתו ואחר זה שרפוהו ע"ג הזתים וכן לא נאמר אולי זו המטלית היתה טמאה והיא בריאה ואחרי הטמאה בלתה ויהיה דינן דין כלים הנמצאים לפי שעיקר כל הטומאות כשעת מציאותן כמו שקדם ביאורו: 
+
+
+Chapter 10
+
+
+
+Mishnah 1
+
+בדדין. הן אותן אשר ישרתו בבית הבד בגתות ואם היו עמי הארץ וטהרם בעל הגתות וסגר הגת עליהן והן מתחילין להתעסק במלאכתן בתוך הבית הנה כל מה שבבית הבד טהור בלא ספק ואם היה שם בבית הבד בגד טמא במדרס הזב ר' מאיר אומר בית הבד טמא לפי שלפעמים נגעו במדרס ר' יהודה אומר הרי הם בחזקתן ולכן בית הבד טהור לפי שהן יבדלו ממנו ולא יקרבו אליו ואם זה הבגד טהור בית הבד טמא כי כאשר חשבו שהן כלים טהורים נגעו בהן ורבי יוסי חולק לר' שמעון שזה אשר תחשוב שאם יחשבו שאלה הכלים טמאין מדרס בית הבד טהור היא סברא בלתי אמתית כי הן אע"פ שלא יגעו בהן להיותן טמאין הנה יטלום ויניעום ויעתיקום לפי שעמי הארץ אינן יודעין טומאת היסט ויחשבו שהיסט לא נטמא כאשר לא נגעו בדבר הטמא והן לא ידעו שהוא א' ממיני המשא כמו שיתבאר בזבים (פ"ד) ובהיות הענין כן אין הפרש בין שיחשבו שהן כלים טהורים או שידעו שהן טמאין מדרס בית הבד טמא שמא נגעו והלכה כרבי יוסי: 
+
+
+Mishnah 2
+
+כבר ידעת שהמשקין טמאין יטמאו כלים ואוכלים ולא יטמאו אדם אם נגע בהן אלא אם נגע בידיו נטמאו ידיו לבד ולכן אם הטביל רגלו במים טמאין והניחו בארץ הנה אלו הזיתים טהורים כאשר לא נשאר ברגלו לחות יטמא בהן והאיש טהור וכן בתינוקות נאמנים לומר אלה הקטנים לא נגעו בשמן או בזיתי' וכיוצא בהן ואחר אמר שאם יצאו מבית הבד ואפילו באו אחורי הכותל הנה הן בחזקת טהרה כאשר כבר נטהרו והוא שומר אליהן אא"כ הרחיקו ממנו עד שלא יראם כי אז יצאו מזאת החזקה ושבו בחזקת עם הארץ אשר הם בחזקת טומאה: 
+
+
+Mishnah 3
+
+כבר הודעתיך שהאנשים כשרוצין לדרוך בטהרה יטהרו הפועלין ואז יביאם אל הכרם לבצור את בצירו לפי שלא יקטפו את הענבים לגת אלא בטהרה לפי שהן מוכשרים כמו שביארנו באחרית אהלות ואמר ר"מ שהוא מעת שיביאם אל פי המערה אשר יטבלו בתוכה נדע שהן טבלו ולא נתחייבו להתעכב שם עד שיראה בואם אל המים ור' יוסי אומר שיצטרך שיעור בטבילה לפי שהן לפעמים יבאו ויאמרו הנה טבלנו והם הגיעו עד שפת המים ויזו ולא טבלו ור"ש אומר שהם כאשר חשבו בעצמן שהן טהורין ולא יצטרכו טבילה הנה יחוייב אליו שיעמוד עד שיטבלו והלכה כרבי יוסי לפי שהן ג"כ לא ידעו תכונת הטבילה כפי השלמות ויזלזלו בחציצה ומה שדומה לה: 
+
+
+Mishnah 4
+
+כבר ביארנו בסוף אהלות שהבוצר לגת הוכשר לטומאה וזה דעת ב"ש וב"ה אומרים לא הוכשר ואחר דבר שם בענבים שלא נבצרו לגת והיו במחצלאות שטוחות על הארץ לייבש ולהיות צמוקים ואחר לקח מהן והשליכם לגת אמרי בית שמאי שצריך שיקחם ויתנם לגת בידים טהורות לפי שהוכשרו לטומאה מעת לוקחו לגת ובית הלל אומרים נותן בידים טמאות לפי שהוא בלתי מוכשר לפי עיקר סברתם אך אף על פי שהוא בלתי מוכשר לעניין הפרשת תרומה לא יפרישנה אלא בידים טהורות:
+ועביט. שם לחפירה אשר יקובצו בה הענבים כמו שיקרא חפירות הזתים מעטן ואם היו ענבים בעביט או שטוחים על גבי העלים הנה כולן מצויין שלא יקח מהם ויתן לגת אלא בידים טהורות לפי שהוא מוכשר במה שיצא מהן מן הלחות וכבר העיד בזה לדעתו בהיותם שטוחים על העלים עד שלא ישפך מה שיטפח מהן והלכה כבית שמאי:  
+
+Mishnah 5
+
+אמר מי שיאכל בידים מסואבות מן הסלים ועל אלו הענבים שנתבקעו ונטפו אינו מוכשר ולכן אם נפל לגת הגת טהור שהענבים אשר יחותכו לאכילה לא הוכשרו ואם היה אוכל מתוך העביט ומן המשטח של עלים בידים מסואבות ונפל ממנו גרגר יחידי לגת אם היה זה הגרגר בריא וקצה העץ אשר יתלה בו הגרגר קבוע בגרגר עד שלא תצא ממנה לחות הנה זה הגרגר טהור וזהו כונת אמרו יש לו חותם ואם היה מוסרך זה הקצה ונשאר הגרגר מגולה הראש הנה יטמא בידו הטמאה מפני המשקה אשר בזה הראש ובתוס' (פי"א) אמר אין לו חותם טמא בד"א אם נגע במקום חותם אבל לא נגע במקום חותם טהור ואחר שב ודבר בענבים טמאים שנטמאו בידו באמצעות המשקה אם נפלו לגת ודרכן הוא דבור מבואר ממה שקדם לנו פירושו בשלישי מזאת המסכת: 
+
+
+Mishnah 6
+
+ר"ל הטמא שהיה עומד על שפת הבור של גת וניתזה צינורא מפיו בעת דבריו ספיקו טהור: 
+
+
+Mishnah 7
+
+זולף. הוא המריק בור של יין או של שמן בכלי ואם נמצא שרץ בכלי אשר נתמלא ראשון הנה הכלי' אשר נתמלאו אחריו טמאים לפי שנטמא כל מה שבבור ואם נמצא השרץ בכלי האחרון הוא לבדו נטמא כי אנחנו נאמר אחר שנתמלאו אלה הכלים המוקדמין כולן נפל השרץ לבור בשארית אשר נתמלא ממנה חבית אחרונה וזה אם הורק הבור בכלים עצמן וזה כשיכניס כל הכלים בבור וימלאם אחד אחד אמנם אם היה דולה מן הבור בדלי הנקרא מחץ ויריק בכל כלי עד שימלאנו ואחר נמצא שרץ באחד מן החביות בין שימצא כאשר נתמלאו תחלה או באחרונה לא תטמא זולת הכלי אשר נמצא בו השרץ שאנחנו נאמר שכל מה שהיה בבור טהור הוא ובזאת החבית לבדה נפל השרץ ונהיתה זאת החבית לבדה טמאה וכל מה שנתמלא לפניו או לאחריו טהור זהו אם היה בודק הכלים בעת מה שיריק בהן היין ולא יכסם שאפשר שנאמר בזאת החבית נפל השרץ אחר שנתמלא או אם מכסה כל כלי בעת התמלאו אך שלא יבדקם בעת שיריק היין בהן כי אנחנו נאמר גם כן אולי השרץ היה בחבית ויצק עליו היין אמנם אם בדק כל חבית ואז יצק בה היין במחץ ואחר כסם אחרי התמלאם ונמצא שרץ באחת מהן הנה כולן טמאין שאנחנו נאמר שבבור היה השרץ בהכרח וכן אם מצאו השרץ בבור הכל טמא לפי שאנחנו נאמר ששם היה מתחלת הענין וכן אם מצאנוהו במחץ שאנחנו נאמר ששם היה בתחלת הענין ומזה השרץ הוצק היין וכל מה שנתמלא ואפי' לפני המצאו הכל טמא: 
+
+
+Mishnah 8
+
+עיגולין. הן לוגין הכלים אשר בהן הענבים מוכנים לגת והיו בעיגולי התבנית אצלם ולזה נקראו עיגולין והם אשר קוראים אנחנו אלמנסור. וזגין הפסולת והן הזגין אשר ישארו אחר הדריכה והוא גם כן שלפני בוצרים הוא אשר יעמוד נגד פניהן מן הכרם כשיבצרו ושלאחר הבוצרים מה שכבר נשלם בצירתו וכבר ידעת ענין היות מקום רשות היחיד או רשות הרבים לענין טומאה: 
+עקל בית הבד. הוא הקף סביב הזתים בעת הדריכה לחברם ולקבצם ואמר שאלה הכלים אם היו טמאים הנה יכנס בחלקיהן משקין טמאין בלי ספק ואם היו מעץ ינגבם אם היו של גמי וכיוצא בהם אשר לא יתנגבו יעזבם שנה תמימה עד שינגבם האויר או ירחצם במים חמין עד שיצא מה שבלעו ממשקים טמאים ור' יוסי אומר שיתלם בשטף הנהר ויורחצו תכלית הרחיצה ואחר יטבילם בלי ספק ולשון התוספתא מי שהיו גתיו ובדיו טמאין ומבקש לטהרן הדפין והלולבין והעדשות מנגבן וכו' ואין הל' כר' יוסי:  
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Tevul Yom/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Tevul Yom/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..96f6771e5568480dcd487c405f02dccd2772bf4c
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Tevul Yom/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,181 @@
+Rambam on Mishnah Tevul Yom
+רמב"ם משנה טבול יום
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה טבול יום
+
+הקדמה
+
+
+
+
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כבר בארנו פעמים כי טבול יום פוסל את התרומה בין אם היו אוכלין של תרומה או משקין של תרומה פוסל ואינו מטמא וכבר בארנו בטהרות (פ"ב) כי דין חלה ותרומה אחד לענין הטומאה 
+
+ודע זה אמר כי המקבץ חלות קצתן על קצתן ותהיה כונתו להפרידן אחר כן אמנם קבצן לכונה בחלה ההוא ודבקו העוגות קצתן בקצתן ונגע טבול יום באחד מהן אומרים ב"ש שהוא פוסל את הכל וכן הדין במקרצות ובככרין וחמיטה על גבי חמיטה וכבר ביארנו בטהרות (פ"א) מקרצות מחותכות עיסה דומה ללחם שאופים פעמים לספינה וחמיטה עוגה רקיקה. עד שלא קרמו קודם שיתהוה לה קליפה אבל נדבקה אחת אל אחת בתוך העיסה וזה בלי ספק אינו בכונתו לפי שהוא מפסיד צורתו ותבנית הלחם משתנה: 
+
+וקולית (המת). היא גלגלת הראש וכנה הקצף אשר יתהוה במים כשיכנס בהן האויר בגלגלת ואמרו קולית המים המחולחלת ר"ל שיהיה תוכה ריקם וקצוותיה מחוברות בלחם של תרומה וכן רתיחת תבשיל פולין הרתיחה הראשונה ורתיחת היין אשר זמנו קרוב לדריכתו ב"ש סוברין כי אלה כולן חבור בטבול יום ושאם נגע טבול יום בקצה קצף ההוא פסל היין או הלחם וכן אם נגע באחד המקרצות או החמיטות או הככרות פסל הכל וב"ה אומרים כי לא פסל אלא במה שנגע בלבד ואלו *הכלים אינן חבור והכל מודים כי אלו כולן חבור בשאר טומאות בין קלות בין חמורות אמנם חלקו בטבול יום לפי שכבר טהור ואינו חסר אלא הערב השמש: 
+
+
+Mishnah 2
+
+על מנת שלא להפריד. ע"מ שלא יפרידם וכן כשקיבץ הרקיקין אחר שנקרם בם קליפתם לפי שהוא מבואר כי כונתו לחברם ואמרו ושל שמן לעולם ר"ל שוה הוא אם יהיה ישן או חדש לפי שהוא מעט הרתיחה ואינו צף הרבה וכבר ביארנו טופח והוא הנקרא בלשון ערבי קרטמ"ן והוא ממין שעורין ופעולתו אצל הרופאים קרוב מפעולתן ואמר כי אלו כולן חבור בטבול יום זהו ענין אמרו טמאים בטבול יום לפי שטבול יום אינו מטמא לשום דבר מהדברים כמו שהשרשנו בפתיחת זה הסדר אמנם יפסול בלבד ואין הלכה כרבי יהודה: 
+
+
+Mishnah 3
+
+עושים בגבי קצת העוגות מעט עיסה מבחוץ על שטח הפת: 
+
+וחרחור. פירוש בחוזק החום והיובש ואמר כי כשהן אלו פחות משיעור אצבע היא כדבוק בו וחבור בטבול יום וכשנגע טבול יום באותו גרגר מלח או קצה השרוף פסל הככר ואמר רבי יוסי כי אין אנו חוששים לאורך הקצוות האלו ולא לקיצורם אלא כל מה שאפשר לאכול עם אותו הפת הוא חבור בטבול יום ואין הלכה כרבי יוסי: 
+
+
+Mishnah 4
+
+בעלי בתים רושמין פתם בסימנים כדי שלא יתערב בתנור עם זולתו ורושמין אותו בגרעין פול או בגרעין תורמוס ובחרחרת חרש וכיוצא בו אמר כי אלו כולן טהורין ואפי' באב הטומאה כשנגע אב הטומאה בחרש זה או בגרעין התורמוס וכיוצא בהן לא יטמא הככר ור' יוסי עזב כונתו והפך הוראתו הנקדמת ואמר כי כל מה שאינו נאכל עם הפת אבל הפרידם אותן ממנה ואז יאכל אינו חבור ואפי' באב הטומאה ואין הלכה כר' יוסי: 
+
+
+Mishnah 5
+
+כבר קדם לך בטהרות (פ"ח) שאין מיטמא מכל הצמחים אלא מה שראוי למאכל אדם וכשהם השעורים והכוסמים בלתי קלופין אינם מאכל אדם ואינם ראוים לאכילה וע"כ אינן מטמאין אפי' באב הטומאה:  
+וחלתית. בלשון ערב אל חתית:  
+התיאה. נאמר שהוא שרש החלתית:  
+והאלום. בלשון ערב אנגרב"י והוא שרש מין מן החלתית ואינו מאכל ואמנם מצרפין אותו מעט במזון כמו שמצרפים המלח הנקרא אלבור"ק ואמר ר' יהודה כי האפונין השחורין ג"כ אינן מאכל אדם אמנם הוא במדרגת הרפואה לא במדרגת המזונות כל אלה דברי ר"מ אבל חכמים אומרים כי כל אלה הנזכרים אינן נפסלים בטבול יום אבל כשנגעו בהן שאר טומאות הן מטמאין כשהן נכשרין על התנאים הידועין וקצח בלשון ערב שונ"ז והוא הידוע במצרים בדמיון השחור והשומשום בלשון ערב אל סמס"ם והוא המפורסם במערב באל גלגלי"ן בלשון ערב ואין הלכה כר"מ ולא כר' יהודה:  
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כבר הפלגנו בביאור בהלכה הזאת ופירשנו אותה פירוש פשוט ומובן בפתיחה אשר כתבנו בסדר הזה ואינו צריך לחזרה ועיינהו:
+
+Mishnah 2
+
+כבר נתבאר פעמים שטבול יום פוסל את התרומה בלבד בין אוכלין של תרומה בין משקין של תרומה וכיון שאלו המשקין פסולין בלבד הן אינם מטמאין ואפי' אוכלין כ"ש כלים לפי מה שהשרשנו בפתיחה וע"כ הקדירה טהורה ועוד יתבאר לך כי כל הידים מסואבות הן שניות וכבר נתבאר לך בשני של טהרות כי אפילו שני לטומאה כשנגע במשקה חולין טמאם וחזרו משקין טמאין וע"כ מטמאין הידים אלו למשקה חולין לפי מה שהשרשנו בפתיחה והוא ענין אמרו הכל טמא ר"ל המשקין בין אם היה משקה תרומה בין אם היה משקה חולין וכבר שב דין טבול יום בענין הזה קל יותר מדין ידים מזוהמות וכבר נתבאר ברביעי של טהרות כי מכלל ספיקות שטהרו חכמים הוא ספק הידים: 
+
+
+Mishnah 3
+
+מקפה. שם התבשיל בכללו המרק והדבר המבושל במרק ודרך העם לדוך השום בשמן וייטב בו התבשיל ואמר כי כשיהיה זה התבשיל תרומה והשום הכתוש בשמן חולין יהיה הכל חבור וכאשר נגע ואפילו בחלק מן השמן אז השמן פסל כל המקפה ואם היה כל התבשיל חולין והשום הכתוש בשמן אשר מטיבין בו התבשיל תרומה ונגע בקצת השום לא פסל אלא מקום מגעו ואם היה השום יותר מן המקפה יהיה דין הכל כדין תרומה וכאשר נגע במקצת פסל את הכל ומאמר ר' יהודה מבאר לדבר הקודם כי זה שאמרנו כי כשהיה השום מרובה ונגע במקצתו פסל הכל דוקא אם יהיה מכונס בקערה אחר שנכתש והוא גוף אחד אבל בעת שכותש השום בעלי אם נגע אז טבול יום במקצתו לא פסל אלא מקום מגעו כיון שכונתו בשעת הכתישה לפרד החלקים ולא היה שם חבור ואמר כי כן כל מה שדרכו להכתש בדבר הלח שיקבצנו כמו שהשרשנו מכתישת השום או השמן וכיוצא בו בעת כתישתו אינו חבור ואחר כתישתו כשקיבצו במשקין ושמו גוש בקערה הוא חבור בטבול יום אבל אם היה הדבר ההוא דרכו לכתש במשקין וכתשו הוא ושחקו ולא קיבצו במשקין אלא שקבצו כמות שהוא ושמו בקערה אינו חבור אע"פ שהוא גוש בקערה לפי שהוא אז כמו עיגול של דבילה אשר אם נטמא מקצתו לא נטמא כולו כמו שנתבאר בשני של תרומה וביאור רבי יהודה קיים וכמוהו ראוי לעשות: 
+
+
+Mishnah 4
+
+כבר ביארנו כי חמיטה היא רקיקה והן קורין לישת הקמח בשמן חביץ קדירה וענין אמרו ואם חבץ ר"ל שישימהו חבוץ וזה שילוש אותן רקיקות בשמן או יערב השמן ההוא במקפה עד שישוב הכל אחד מעורב כי הוא אז פסל כל מה שנתערב בו שמן של תרומה: 
+
+
+Mishnah 5
+
+קרם עליו הקיפה. קפאו עליו התבלין והמרק וחזר כמין קרום א"ר יוחנן בן נורי כי הקרום הזה עם חתיכות הבשר חבור זה לזה וכשנגע בקיפה פסל הבשר וכבר ביארנו בפתיחה כי טבול יום יפסול הקדש ג"כ כמו התרומה: 
+
+וקטניות שקרמו על גבי פרוסות. תבשיל של קטניות כשקפאו על פתיתי הפת ומעשה קדרה מה שמבשלין בקדרה מן החטין והקמח וכן שאר ה' המינין כגון הריפות וותיקא וקמח מבושל בקדרה וכיוצא בזה: 
+
+וענין אמרו אם היו גושין הרבה הרי אלו ימנו אם היו גושין הרבה אחד בצד השני וכל גוש מהן מחובר נאסף ונגע טמא באחד מהן מונין ממנו ראשון ושני ושלישי לפי העקרים אשר ביארנו בפתיחה ואם היה הגוש אשר נגע בו הטמא ראשון היה השני הדבק בו שני והדבק בשני שלישי והדבק בשלישי רביעי ואין הלכה כרבי יוחנן בן נורי בשני המאמרים: 
+
+
+Mishnah 6
+
+אומר תנא קמא כי כשהכניס טבול יום ידו ביין אשר בתוך החבית ונכנסה ידו משפת החבית ולפנים נטמא כל היין אשר בתוך החבית ואם נגע ביין אשר למעלה מפי החבית בלבד לא פסל אלא יין שבבור וכל מה שבתוך החבית טהור וכאילו היה נפרד מן היין שבבור ואין הלכה כרבי יוחנן בן נורי: 
+
+
+Mishnah 7
+
+כשהיתה החבית הזאת מלאה ממשקין של תרומה וניקבה באיזה מקום שיהיה הנקב ונגע טבול יום במשקה בנקב ההוא לסותמו בידו הרי פסל כל החבית ור' יהודה אומר כי אם היה נקב בצד החבית ונגע בו אותו החלק בלבד הוא פסול ויעלה באחד ומאה וכן נתבאר בתוספתא. 
+
+וקילוח הוא הדבר השותת בעת השפיכה ואמר תנא קמא כי כשיהיה החלק אשר נגע בו טבול יום ופסלו בעת השפיכה חלק ממאה ואחת מכל המשקה טהור אשר נתערבו שהכל מותר כמו שנתבאר בה' של תרומות באמרם סאה תרומה טמאה שנפלה למאה סאה תרומה טהורה אשר אמר שם וחכמים אומרים אבדה במיעוטה ואין הלכה כר' יהודה: 
+
+
+Mishnah 8
+
+כשמבשלין כלי חרס עושים אבעבועות גדולות וכבר נתבאר בתוספתא כי ענין אמרו בכאן בין מבפנים בין מבחוץ שינקב לתוך החבית ולחוצה לה ב' נקבים מכוונים והיתה החבית מלאה משקין ואין ספק אותו אבעבוע אשר בצד החבית אשר היא מפולשת לתוך הכלי תתמלא ג"כ מאותן משקים ואם נגע אב הטומאה במשקה שבאבעבוע מבחוץ ר"ל שישים אצבעו בנקב שבחוץ הרי כבר נטמא המשקה אשר בחבית וכן אם היתה החבית מוקפת אל פיה צמיד פתיל ונתונה באהל המת מטמא מחמת הנקב אשר בצד האבעבוע אשר בצד החבית וזהו ענין אמרו טמא באב הטומאה וטמא באהל המת וכן הדין גם כן כשהם השני נקבים זה שלא כנגד זה אמנם כשיהיה הפנימי מלמטה אבל אם יהיה הפנימי מלמעלה (כמו הצורה הזאת)  <img 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 ונגע אב הטומאה במשקה שבתוך אבעבוע לא נטמא משקה שבחבית לפי שהדבר אשר נגע בו הוא נפרד בכלי בפני עצמו כמו שיתבאר מן הצורה אשר ציירנו והוא ענין אמרו טהור באב הטומאה ויוצא בעבוע מן שחין פרח אבעבועות (שמות ט):  
+
+Chapter 3
+
+
+
+Mishnah 1
+
+ידות האוכלין. הן הקצוות אשר יחזיקו בהן הדבר בעת האכילה כמו העצים אשר בקצוות התאנים והזיתים והאתרוגים וכיוצא בהן וכבר ידעת כי ענין החבור הוא כשנגע באותו קצה כאילו נגע בגופן של אוכלין ועוד יתבאר זה בפרטיו בעוקצין (פ"א) ואוכל שנפרס נסדק ומעורה מקצת ונשאר מחובר במקצתו ואמר ר"מ כי אם היה כח אותו חבור אשר בין שני החלקים בענין שאם יגביה החלק הגדול יתלה בו הקטן המחובר בו ולא יפול הרי הן חבור זה לזה ור' יהודה אומר שיצטרך שיהיה כח החבור בענין שאם יגביה החלק הקטן יתלה בו הגדול לא יפול והלך רבי נחמיה על דרך אחרת ואמר כי כשיגע הטמא באחד החלקים מהקטן או הגדול הרי הוא טימא אותו החלק בלא ספק ואם היה כח החבור בינם בענין שאם יגביה אדם החלק הטהור הטמא עולה עמו יהיה הכל חבור וחכמים אומרים הפך זה אם אחז בטמא והטהור עולה עמו אז יהיה הכל טמא אח"כ אמר כי שאר האוכלין אשר דרך בני אדם לתלותן בעליהן או בקלחיהן יבחנו בדרך הזאת שנתלה האוכל מעליו או מקלחו ואם ישאר תלוי ולא יפסוק ויפול הרי אותו עלה או הקלח חבור ומה שנגע בהן כאילו נגע באוכל עצמו והלכה כחכמים: 
+
+
+Mishnah 2
+
+כמין כובע. כמו כובע המלחמה אשר נותנין בראש והכוונה בה שהיא חלולה ובתוכה דמות סוכה ואין הלכה כרבי יוסי: 
+
+
+Mishnah 3
+
+קרם על דפנה של לפס. כפה על דופן האילפס והוא מחובר במה שבתוך האילפס מן האוכלין ואמר רבי יוסי כי כשנגע טבול יום באותו חוט ואפי' חוץ לאילפס כל מה שינשא עמו הוא חבור ואפי' מן (הבגד) אשר בתוך האילפס שאינו פוסל אלא מה שיעקור בעקירתו ואין הלכה כר' יוסי: 
+
+
+Mishnah 4
+
+כבר ידעת כי המדומע הוא הדבר המעורב מתרומה וחולין ואלו דינים כבר נתבארו במקומם במסכת תרומות (פ"א) וכבר נתבאר במסכת ערלה (פ"ב) כי עיסת חולין שנילושה בשאור של תרומה והחמיצה נעשה הכל אסור לזרים וחוזרת העיסה מדומעת ואפילו היה חלק מאלף מכל העיסה ואמנם עם כל זה אינה נפסלת בטבול יום כמו התרומה האמתית וכבר ביארנו כי מי פירות לא יטמאו בעצמן ולא מכשירין וע"כ עיסה שנילושה במי פירות לא תטמא כלל לפי שלא הוכשרה ואם היו החטים או הקמח מוכשרין ונילושה העיסה במי פירות בזה נפל המחלוקת והלכה כרבי עקיבא: 
+
+
+Mishnah 5
+
+זה כולו מבואר והלכה כר' עקיבא: 
+
+
+Mishnah 6
+
+כבר נתבאר לך בסוף מכשירין כי ריר האדם יכשיר לטומאה וכבר ידעת כי הן משתמשין הרבה בלשון טמא וטהור בענין מוכשר ואינו מוכשר ואמר כי האדם הטהור כשנשך באוכל וירד רירו על בגדיו ועל ככר של תרומה כי הככר ההוא לא הוכשר בריר הזה כיון שהיתה שתיתתו שלא לרצונו וראיה על זה שתיתתו על בגדיו ואפילו אם עברו מעל בגדיו לככר של תרומה כפי מה שביארנו במכשירין וה"ה עצמו בנפילת קצת המאכל והוא כבר נבלל ברירו וע"כ כשאכל פרי או זיתים ונפלה גרעינתו על ככר של תרומה והיא בלולה ברירו הוא כחלוק הזה שזכר והוא שאם נתכוין למצוץ הגרעין אותו ריר מכשיר ואם לא נתכוין אינו מכשיר וכן אם היה האוכל הזה טבול יום רירו גם כן לא יכשיר אלא לרצונו ואף אם נתכוין למוץ את גרעינתו ואמר ר"מ כי בטבול יום בלבד בין אכל תמרים רטובות או יבשות ונפל גרעינן על ככר של תרומה הוכשר שמשקין של טמא מכשירין לרצונו ושלא לרצונו כמו שנתבאר במכשירין ואין חולק בזה אמנם חכמים אומרים כי טבול יום אינו טמא בענין זה והלכה כחכמים: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+כבר ביארנו כי מעשר ראשון מותר לזרים וכן מותר לטבול יום לאוכלו כמו החולין וכבר ביארנו פעמים כי טבול יום במדרגת שני לטומאה וכן כל ידים טמאות שני לעולם וכבר נתבאר במס' בכורים (פ"ב) כי תרומת מעשר שהיא מעשר מן המעשר בינו ובין התרומה שוה והוא קדוש ואם היה אוכל מעשר מוכשר ונגע בו טבול יום או ידים מסואבות חזר שלישי והשלישי בחולין טהור כמו שנתבאר בטהרות (פ"א) ואע"פ שהוא טבל מחמת תרומת מעשר (בטהרה) וכבר ביארנו בטהרות כי הטבל כחולין לענין השני והשלישי ועל כן מוציאים ממנו תרומת מעשר בטהרה ותהיה תרומה טהורה: 
+
+
+Mishnah 2
+
+כבר ביארנו בטהרות כי חלה כתרומה לענין הטומאה ואילו חתכה מן העיסה ואמרה זו חלה היתה פסולה לפי שהיא טבולת יום וע"כ תשים אותה בכפישה והיא כלי אבן או בנחותה והוא כלי מכלי תשמיש העיסה ותשים הכלי עם העיסה בכלי אחד והוא ענין אמרו ומקפת ואז תאמר זו חלה כדי שתהיה תורמת אותו מן המוקף כמו שביארנו פעמים כי כך הראוי ולא תגע בו בידה אחר שתקרא לה שם: 
+
+
+Mishnah 3
+
+זה כולו מבואר ממה שקדם ובאה המשנה הזאת להודיעך כי אין חלוק בין אדם שלא העריב שמשו או כלי שלא העריב שמשו: 
+
+
+Mishnah 4
+
+מעשר טבל. הוא מעשר ראשון שלא ניטלה תרומתו לפי שהוא טבל ואינו מותר באכילה עד שיוציאו ממנו מעשר מן המעשר ואם לקח לגין טבול יום ומלאהו מאותו חבית שהיה מעשר ראשון שלא ניטלה תרומתו ואמר זה יהיה תרומת מעשר משתחשך שיטהר הלגין לפי שיעריב שמשו ולא יפסול את התרומה לפי שאם אמר עכשיו זה תרומת מעשר נפסל בכלי ההוא שהוא טבול יום וע"כ אומר כי היא אינה תרומה עד שיעריב השמש וכשיעריב שמשו תהיה תרומה טהורה ומותרת לכהן ואם יזדמן שיהיה המעשה ההוא יום ששי אומר כי הלגין הזה כשחוזר תרומה משתחשך הוא עירוב לפי שהוא אז תרומה טהורה ויאכלנה הכהן ואין דבריו קיימין שאינו עירוב לפי שמן השרשים שבעירוב הוא שצריך סעודה ראויה מבעוד יום וזה הדבר אשר בו הלגין אינו הוה סעודה ראויה לאכילה עד שתחשך כמו שביארנו אמנם מבעוד יום הוא טבל ואינו מותר באכילה 
+
+אחר כן השלים ביאור ההלכה ואמר אם נשברה החבית קודם הערב שמש נשאר הלגין טבל וצריך שיוציא ממנו התרומה הראויה על הלגין ההוא לפי שהעת שהיה חוזר כולו תרומה נאבד הדבר אשר זה הלגין סומך עליו וכן אם נשבר הלגין קודם הערב שמש נשארה החבית טבל כמות שהיתה לפי שלא חזר כולה תרומה ולא נשאר החבית מתוקנת עד שיעריב השמש כמו שהתנה בעת שהוציאה: 
+
+
+Mishnah 5
+
+אחר שזכר קצת מענייני התרומות והמעשרות וההלכות שנתחדשו בה אמר בראשונה היו מתירין חלול מעשר שני על פירות ע"ה בלבד ולא היינו חוששין לומר שמא הפירות האלו מעשר הוא ואין קדש פודה קדש אחר כך הוסיפו בהיתר ואמרו ראוי ג"כ שיחלל פירות מעשר על מעות ע"ה ולא נחוש לומר שמא מעות מעשר הוא: 
+
+והיוצא בקולר. אשר יצא מכובל ידיו עליו כשאמר כתבו ואע"פ שלא אמר תנו כותבין ונותנין לפי שפשט הענין מורה שהוא רוצה לגרשה כדי שלא תשאר עגונה: 
+
+והמפרש. ההולך בספינה בים המלח: 
+
+ויוצא בשיירא. הולך במדבר תרגום (בראשית ל״ז:כ״ה) אורחת ישמעאלים שיירת ערבאי: 
+
+ומסוכן. החולה אשר הכביד עליו חוליו והלכה כרבי שמעון שזורי: 
+
+
+Mishnah 6
+
+כבר קדם לשון ההלכה הזאת בעניינה וביארנוה בפרק י"ג ממסכת כלים ואמנם החזירה בכאן משום דבר חדש שבה כמו המאמר הקודם חזרו לומר: 
+
+
+Mishnah 7
+
+עד היכן תשבר ולא תדמע. פירוש עד כמה מניחה רחוק מן בור של יין וישלם התנאי ותהיה תרומה עד שאם היתה קרובה יותר מן המקום ההיא ותשבר אינה מדמעת לפי שלא נשלם עלייתה מן הבור שלימה כמו שהתנה ואמר כי כשהיתה קרובה מן הבור בענין כי כשתתגלגל תגיע לבור אשר בו היין או השמן היא עד עכשיו בגבול הבור ועדיין לא עלה ולא חזרה תרומה ועל כן אינה  מדמעת ואין הלכה לא כר' שמעון ולא כר' יוסי: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Tevul Yom/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Tevul Yom/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..047811bcabddcda0497909af29b4a3c6097e1985
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Tevul Yom/Hebrew/merged.txt	
@@ -0,0 +1,184 @@
+Rambam on Mishnah Tevul Yom
+רמב"ם משנה טבול יום
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Tevul_Yom
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה טבול יום
+
+הקדמה
+
+
+
+
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כבר בארנו פעמים כי טבול יום פוסל את התרומה בין אם היו אוכלין של תרומה או משקין של תרומה פוסל ואינו מטמא וכבר בארנו בטהרות (פ"ב) כי דין חלה ותרומה אחד לענין הטומאה 
+
+ודע זה אמר כי המקבץ חלות קצתן על קצתן ותהיה כונתו להפרידן אחר כן אמנם קבצן לכונה בחלה ההוא ודבקו העוגות קצתן בקצתן ונגע טבול יום באחד מהן אומרים ב"ש שהוא פוסל את הכל וכן הדין במקרצות ובככרין וחמיטה על גבי חמיטה וכבר ביארנו בטהרות (פ"א) מקרצות מחותכות עיסה דומה ללחם שאופים פעמים לספינה וחמיטה עוגה רקיקה. עד שלא קרמו קודם שיתהוה לה קליפה אבל נדבקה אחת אל אחת בתוך העיסה וזה בלי ספק אינו בכונתו לפי שהוא מפסיד צורתו ותבנית הלחם משתנה: 
+
+וקולית (המת). היא גלגלת הראש וכנה הקצף אשר יתהוה במים כשיכנס בהן האויר בגלגלת ואמרו קולית המים המחולחלת ר"ל שיהיה תוכה ריקם וקצוותיה מחוברות בלחם של תרומה וכן רתיחת תבשיל פולין הרתיחה הראשונה ורתיחת היין אשר זמנו קרוב לדריכתו ב"ש סוברין כי אלה כולן חבור בטבול יום ושאם נגע טבול יום בקצה קצף ההוא פסל היין או הלחם וכן אם נגע באחד המקרצות או החמיטות או הככרות פסל הכל וב"ה אומרים כי לא פסל אלא במה שנגע בלבד ואלו *הכלים אינן חבור והכל מודים כי אלו כולן חבור בשאר טומאות בין קלות בין חמורות אמנם חלקו בטבול יום לפי שכבר טהור ואינו חסר אלא הערב השמש: 
+
+
+Mishnah 2
+
+על מנת שלא להפריד. ע"מ שלא יפרידם וכן כשקיבץ הרקיקין אחר שנקרם בם קליפתם לפי שהוא מבואר כי כונתו לחברם ואמרו ושל שמן לעולם ר"ל שוה הוא אם יהיה ישן או חדש לפי שהוא מעט הרתיחה ואינו צף הרבה וכבר ביארנו טופח והוא הנקרא בלשון ערבי קרטמ"ן והוא ממין שעורין ופעולתו אצל הרופאים קרוב מפעולתן ואמר כי אלו כולן חבור בטבול יום זהו ענין אמרו טמאים בטבול יום לפי שטבול יום אינו מטמא לשום דבר מהדברים כמו שהשרשנו בפתיחת זה הסדר אמנם יפסול בלבד ואין הלכה כרבי יהודה: 
+
+
+Mishnah 3
+
+עושים בגבי קצת העוגות מעט עיסה מבחוץ על שטח הפת: 
+
+וחרחור. פירוש בחוזק החום והיובש ואמר כי כשהן אלו פחות משיעור אצבע היא כדבוק בו וחבור בטבול יום וכשנגע טבול יום באותו גרגר מלח או קצה השרוף פסל הככר ואמר רבי יוסי כי אין אנו חוששים לאורך הקצוות האלו ולא לקיצורם אלא כל מה שאפשר לאכול עם אותו הפת הוא חבור בטבול יום ואין הלכה כרבי יוסי: 
+
+
+Mishnah 4
+
+בעלי בתים רושמין פתם בסימנים כדי שלא יתערב בתנור עם זולתו ורושמין אותו בגרעין פול או בגרעין תורמוס ובחרחרת חרש וכיוצא בו אמר כי אלו כולן טהורין ואפי' באב הטומאה כשנגע אב הטומאה בחרש זה או בגרעין התורמוס וכיוצא בהן לא יטמא הככר ור' יוסי עזב כונתו והפך הוראתו הנקדמת ואמר כי כל מה שאינו נאכל עם הפת אבל הפרידם אותן ממנה ואז יאכל אינו חבור ואפי' באב הטומאה ואין הלכה כר' יוסי: 
+
+
+Mishnah 5
+
+כבר קדם לך בטהרות (פ"ח) שאין מיטמא מכל הצמחים אלא מה שראוי למאכל אדם וכשהם השעורים והכוסמים בלתי קלופין אינם מאכל אדם ואינם ראוים לאכילה וע"כ אינן מטמאין אפי' באב הטומאה:  
+וחלתית. בלשון ערב אל חתית:  
+התיאה. נאמר שהוא שרש החלתית:  
+והאלום. בלשון ערב אנגרב"י והוא שרש מין מן החלתית ואינו מאכל ואמנם מצרפין אותו מעט במזון כמו שמצרפים המלח הנקרא אלבור"ק ואמר ר' יהודה כי האפונין השחורין ג"כ אינן מאכל אדם אמנם הוא במדרגת הרפואה לא במדרגת המזונות כל אלה דברי ר"מ אבל חכמים אומרים כי כל אלה הנזכרים אינן נפסלים בטבול יום אבל כשנגעו בהן שאר טומאות הן מטמאין כשהן נכשרין על התנאים הידועין וקצח בלשון ערב שונ"ז והוא הידוע במצרים בדמיון השחור והשומשום בלשון ערב אל סמס"ם והוא המפורסם במערב באל גלגלי"ן בלשון ערב ואין הלכה כר"מ ולא כר' יהודה:  
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כבר הפלגנו בביאור בהלכה הזאת ופירשנו אותה פירוש פשוט ומובן בפתיחה אשר כתבנו בסדר הזה ואינו צריך לחזרה ועיינהו:
+
+Mishnah 2
+
+כבר נתבאר פעמים שטבול יום פוסל את התרומה בלבד בין אוכלין של תרומה בין משקין של תרומה וכיון שאלו המשקין פסולין בלבד הן אינם מטמאין ואפי' אוכלין כ"ש כלים לפי מה שהשרשנו בפתיחה וע"כ הקדירה טהורה ועוד יתבאר לך כי כל הידים מסואבות הן שניות וכבר נתבאר לך בשני של טהרות כי אפילו שני לטומאה כשנגע במשקה חולין טמאם וחזרו משקין טמאין וע"כ מטמאין הידים אלו למשקה חולין לפי מה שהשרשנו בפתיחה והוא ענין אמרו הכל טמא ר"ל המשקין בין אם היה משקה תרומה בין אם היה משקה חולין וכבר שב דין טבול יום בענין הזה קל יותר מדין ידים מזוהמות וכבר נתבאר ברביעי של טהרות כי מכלל ספיקות שטהרו חכמים הוא ספק הידים: 
+
+
+Mishnah 3
+
+מקפה. שם התבשיל בכללו המרק והדבר המבושל במרק ודרך העם לדוך השום בשמן וייטב בו התבשיל ואמר כי כשיהיה זה התבשיל תרומה והשום הכתוש בשמן חולין יהיה הכל חבור וכאשר נגע ואפילו בחלק מן השמן אז השמן פסל כל המקפה ואם היה כל התבשיל חולין והשום הכתוש בשמן אשר מטיבין בו התבשיל תרומה ונגע בקצת השום לא פסל אלא מקום מגעו ואם היה השום יותר מן המקפה יהיה דין הכל כדין תרומה וכאשר נגע במקצת פסל את הכל ומאמר ר' יהודה מבאר לדבר הקודם כי זה שאמרנו כי כשהיה השום מרובה ונגע במקצתו פסל הכל דוקא אם יהיה מכונס בקערה אחר שנכתש והוא גוף אחד אבל בעת שכותש השום בעלי אם נגע אז טבול יום במקצתו לא פסל אלא מקום מגעו כיון שכונתו בשעת הכתישה לפרד החלקים ולא היה שם חבור ואמר כי כן כל מה שדרכו להכתש בדבר הלח שיקבצנו כמו שהשרשנו מכתישת השום או השמן וכיוצא בו בעת כתישתו אינו חבור ואחר כתישתו כשקיבצו במשקין ושמו גוש בקערה הוא חבור בטבול יום אבל אם היה הדבר ההוא דרכו לכתש במשקין וכתשו הוא ושחקו ולא קיבצו במשקין אלא שקבצו כמות שהוא ושמו בקערה אינו חבור אע"פ שהוא גוש בקערה לפי שהוא אז כמו עיגול של דבילה אשר אם נטמא מקצתו לא נטמא כולו כמו שנתבאר בשני של תרומה וביאור רבי יהודה קיים וכמוהו ראוי לעשות: 
+
+
+Mishnah 4
+
+כבר ביארנו כי חמיטה היא רקיקה והן קורין לישת הקמח בשמן חביץ קדירה וענין אמרו ואם חבץ ר"ל שישימהו חבוץ וזה שילוש אותן רקיקות בשמן או יערב השמן ההוא במקפה עד שישוב הכל אחד מעורב כי הוא אז פסל כל מה שנתערב בו שמן של תרומה: 
+
+
+Mishnah 5
+
+קרם עליו הקיפה. קפאו עליו התבלין והמרק וחזר כמין קרום א"ר יוחנן בן נורי כי הקרום הזה עם חתיכות הבשר חבור זה לזה וכשנגע בקיפה פסל הבשר וכבר ביארנו בפתיחה כי טבול יום יפסול הקדש ג"כ כמו התרומה: 
+
+וקטניות שקרמו על גבי פרוסות. תבשיל של קטניות כשקפאו על פתיתי הפת ומעשה קדרה מה שמבשלין בקדרה מן החטין והקמח וכן שאר ה' המינין כגון הריפות וותיקא וקמח מבושל בקדרה וכיוצא בזה: 
+
+וענין אמרו אם היו גושין הרבה הרי אלו ימנו אם היו גושין הרבה אחד בצד השני וכל גוש מהן מחובר נאסף ונגע טמא באחד מהן מונין ממנו ראשון ושני ושלישי לפי העקרים אשר ביארנו בפתיחה ואם היה הגוש אשר נגע בו הטמא ראשון היה השני הדבק בו שני והדבק בשני שלישי והדבק בשלישי רביעי ואין הלכה כרבי יוחנן בן נורי בשני המאמרים: 
+
+
+Mishnah 6
+
+אומר תנא קמא כי כשהכניס טבול יום ידו ביין אשר בתוך החבית ונכנסה ידו משפת החבית ולפנים נטמא כל היין אשר בתוך החבית ואם נגע ביין אשר למעלה מפי החבית בלבד לא פסל אלא יין שבבור וכל מה שבתוך החבית טהור וכאילו היה נפרד מן היין שבבור ואין הלכה כרבי יוחנן בן נורי: 
+
+
+Mishnah 7
+
+כשהיתה החבית הזאת מלאה ממשקין של תרומה וניקבה באיזה מקום שיהיה הנקב ונגע טבול יום במשקה בנקב ההוא לסותמו בידו הרי פסל כל החבית ור' יהודה אומר כי אם היה נקב בצד החבית ונגע בו אותו החלק בלבד הוא פסול ויעלה באחד ומאה וכן נתבאר בתוספתא. 
+
+וקילוח הוא הדבר השותת בעת השפיכה ואמר תנא קמא כי כשיהיה החלק אשר נגע בו טבול יום ופסלו בעת השפיכה חלק ממאה ואחת מכל המשקה טהור אשר נתערבו שהכל מותר כמו שנתבאר בה' של תרומות באמרם סאה תרומה טמאה שנפלה למאה סאה תרומה טהורה אשר אמר שם וחכמים אומרים אבדה במיעוטה ואין הלכה כר' יהודה: 
+
+
+Mishnah 8
+
+כשמבשלין כלי חרס עושים אבעבועות גדולות וכבר נתבאר בתוספתא כי ענין אמרו בכאן בין מבפנים בין מבחוץ שינקב לתוך החבית ולחוצה לה ב' נקבים מכוונים והיתה החבית מלאה משקין ואין ספק אותו אבעבוע אשר בצד החבית אשר היא מפולשת לתוך הכלי תתמלא ג"כ מאותן משקים ואם נגע אב הטומאה במשקה שבאבעבוע מבחוץ ר"ל שישים אצבעו בנקב שבחוץ הרי כבר נטמא המשקה אשר בחבית וכן אם היתה החבית מוקפת אל פיה צמיד פתיל ונתונה באהל המת מטמא מחמת הנקב אשר בצד האבעבוע אשר בצד החבית וזהו ענין אמרו טמא באב הטומאה וטמא באהל המת וכן הדין גם כן כשהם השני נקבים זה שלא כנגד זה אמנם כשיהיה הפנימי מלמטה אבל אם יהיה הפנימי מלמעלה (כמו הצורה הזאת)  <img 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">  ונגע אב הטומאה במשקה שבתוך אבעבוע לא נטמא משקה שבחבית לפי שהדבר אשר נגע בו הוא נפרד בכלי בפני עצמו כמו שיתבאר מן הצורה אשר ציירנו והוא ענין אמרו טהור באב הטומאה ויוצא בעבוע מן שחין פרח אבעבועות (שמות ט):  
+
+Chapter 3
+
+
+
+Mishnah 1
+
+ידות האוכלין. הן הקצוות אשר יחזיקו בהן הדבר בעת האכילה כמו העצים אשר בקצוות התאנים והזיתים והאתרוגים וכיוצא בהן וכבר ידעת כי ענין החבור הוא כשנגע באותו קצה כאילו נגע בגופן של אוכלין ועוד יתבאר זה בפרטיו בעוקצין (פ"א) ואוכל שנפרס נסדק ומעורה מקצת ונשאר מחובר במקצתו ואמר ר"מ כי אם היה כח אותו חבור אשר בין שני החלקים בענין שאם יגביה החלק הגדול יתלה בו הקטן המחובר בו ולא יפול הרי הן חבור זה לזה ור' יהודה אומר שיצטרך שיהיה כח החבור בענין שאם יגביה החלק הקטן יתלה בו הגדול לא יפול והלך רבי נחמיה על דרך אחרת ואמר כי כשיגע הטמא באחד החלקים מהקטן או הגדול הרי הוא טימא אותו החלק בלא ספק ואם היה כח החבור בינם בענין שאם יגביה אדם החלק הטהור הטמא עולה עמו יהיה הכל חבור וחכמים אומרים הפך זה אם אחז בטמא והטהור עולה עמו אז יהיה הכל טמא אח"כ אמר כי שאר האוכלין אשר דרך בני אדם לתלותן בעליהן או בקלחיהן יבחנו בדרך הזאת שנתלה האוכל מעליו או מקלחו ואם ישאר תלוי ולא יפסוק ויפול הרי אותו עלה או הקלח חבור ומה שנגע בהן כאילו נגע באוכל עצמו והלכה כחכמים: 
+
+
+Mishnah 2
+
+כמין כובע. כמו כובע המלחמה אשר נותנין בראש והכוונה בה שהיא חלולה ובתוכה דמות סוכה ואין הלכה כרבי יוסי: 
+
+
+Mishnah 3
+
+קרם על דפנה של לפס. כפה על דופן האילפס והוא מחובר במה שבתוך האילפס מן האוכלין ואמר רבי יוסי כי כשנגע טבול יום באותו חוט ואפי' חוץ לאילפס כל מה שינשא עמו הוא חבור ואפי' מן (הבגד) אשר בתוך האילפס שאינו פוסל אלא מה שיעקור בעקירתו ואין הלכה כר' יוסי: 
+
+
+Mishnah 4
+
+כבר ידעת כי המדומע הוא הדבר המעורב מתרומה וחולין ואלו דינים כבר נתבארו במקומם במסכת תרומות (פ"א) וכבר נתבאר במסכת ערלה (פ"ב) כי עיסת חולין שנילושה בשאור של תרומה והחמיצה נעשה הכל אסור לזרים וחוזרת העיסה מדומעת ואפילו היה חלק מאלף מכל העיסה ואמנם עם כל זה אינה נפסלת בטבול יום כמו התרומה האמתית וכבר ביארנו כי מי פירות לא יטמאו בעצמן ולא מכשירין וע"כ עיסה שנילושה במי פירות לא תטמא כלל לפי שלא הוכשרה ואם היו החטים או הקמח מוכשרין ונילושה העיסה במי פירות בזה נפל המחלוקת והלכה כרבי עקיבא: 
+
+
+Mishnah 5
+
+זה כולו מבואר והלכה כר' עקיבא: 
+
+
+Mishnah 6
+
+כבר נתבאר לך בסוף מכשירין כי ריר האדם יכשיר לטומאה וכבר ידעת כי הן משתמשין הרבה בלשון טמא וטהור בענין מוכשר ואינו מוכשר ואמר כי האדם הטהור כשנשך באוכל וירד רירו על בגדיו ועל ככר של תרומה כי הככר ההוא לא הוכשר בריר הזה כיון שהיתה שתיתתו שלא לרצונו וראיה על זה שתיתתו על בגדיו ואפילו אם עברו מעל בגדיו לככר של תרומה כפי מה שביארנו במכשירין וה"ה עצמו בנפילת קצת המאכל והוא כבר נבלל ברירו וע"כ כשאכל פרי או זיתים ונפלה גרעינתו על ככר של תרומה והיא בלולה ברירו הוא כחלוק הזה שזכר והוא שאם נתכוין למצוץ הגרעין אותו ריר מכשיר ואם לא נתכוין אינו מכשיר וכן אם היה האוכל הזה טבול יום רירו גם כן לא יכשיר אלא לרצונו ואף אם נתכוין למוץ את גרעינתו ואמר ר"מ כי בטבול יום בלבד בין אכל תמרים רטובות או יבשות ונפל גרעינן על ככר של תרומה הוכשר שמשקין של טמא מכשירין לרצונו ושלא לרצונו כמו שנתבאר במכשירין ואין חולק בזה אמנם חכמים אומרים כי טבול יום אינו טמא בענין זה והלכה כחכמים: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+כבר ביארנו כי מעשר ראשון מותר לזרים וכן מותר לטבול יום לאוכלו כמו החולין וכבר ביארנו פעמים כי טבול יום במדרגת שני לטומאה וכן כל ידים טמאות שני לעולם וכבר נתבאר במס' בכורים (פ"ב) כי תרומת מעשר שהיא מעשר מן המעשר בינו ובין התרומה שוה והוא קדוש ואם היה אוכל מעשר מוכשר ונגע בו טבול יום או ידים מסואבות חזר שלישי והשלישי בחולין טהור כמו שנתבאר בטהרות (פ"א) ואע"פ שהוא טבל מחמת תרומת מעשר (בטהרה) וכבר ביארנו בטהרות כי הטבל כחולין לענין השני והשלישי ועל כן מוציאים ממנו תרומת מעשר בטהרה ותהיה תרומה טהורה: 
+
+
+Mishnah 2
+
+כבר ביארנו בטהרות כי חלה כתרומה לענין הטומאה ואילו חתכה מן העיסה ואמרה זו חלה היתה פסולה לפי שהיא טבולת יום וע"כ תשים אותה בכפישה והיא כלי אבן או בנחותה והוא כלי מכלי תשמיש העיסה ותשים הכלי עם העיסה בכלי אחד והוא ענין אמרו ומקפת ואז תאמר זו חלה כדי שתהיה תורמת אותו מן המוקף כמו שביארנו פעמים כי כך הראוי ולא תגע בו בידה אחר שתקרא לה שם: 
+
+
+Mishnah 3
+
+זה כולו מבואר ממה שקדם ובאה המשנה הזאת להודיעך כי אין חלוק בין אדם שלא העריב שמשו או כלי שלא העריב שמשו: 
+
+
+Mishnah 4
+
+מעשר טבל. הוא מעשר ראשון שלא ניטלה תרומתו לפי שהוא טבל ואינו מותר באכילה עד שיוציאו ממנו מעשר מן המעשר ואם לקח לגין טבול יום ומלאהו מאותו חבית שהיה מעשר ראשון שלא ניטלה תרומתו ואמר זה יהיה תרומת מעשר משתחשך שיטהר הלגין לפי שיעריב שמשו ולא יפסול את התרומה לפי שאם אמר עכשיו זה תרומת מעשר נפסל בכלי ההוא שהוא טבול יום וע"כ אומר כי היא אינה תרומה עד שיעריב השמש וכשיעריב שמשו תהיה תרומה טהורה ומותרת לכהן ואם יזדמן שיהיה המעשה ההוא יום ששי אומר כי הלגין הזה כשחוזר תרומה משתחשך הוא עירוב לפי שהוא אז תרומה טהורה ויאכלנה הכהן ואין דבריו קיימין שאינו עירוב לפי שמן השרשים שבעירוב הוא שצריך סעודה ראויה מבעוד יום וזה הדבר אשר בו הלגין אינו הוה סעודה ראויה לאכילה עד שתחשך כמו שביארנו אמנם מבעוד יום הוא טבל ואינו מותר באכילה 
+
+אחר כן השלים ביאור ההלכה ואמר אם נשברה החבית קודם הערב שמש נשאר הלגין טבל וצריך שיוציא ממנו התרומה הראויה על הלגין ההוא לפי שהעת שהיה חוזר כולו תרומה נאבד הדבר אשר זה הלגין סומך עליו וכן אם נשבר הלגין קודם הערב שמש נשארה החבית טבל כמות שהיתה לפי שלא חזר כולה תרומה ולא נשאר החבית מתוקנת עד שיעריב השמש כמו שהתנה בעת שהוציאה: 
+
+
+Mishnah 5
+
+אחר שזכר קצת מענייני התרומות והמעשרות וההלכות שנתחדשו בה אמר בראשונה היו מתירין חלול מעשר שני על פירות ע"ה בלבד ולא היינו חוששין לומר שמא הפירות האלו מעשר הוא ואין קדש פודה קדש אחר כך הוסיפו בהיתר ואמרו ראוי ג"כ שיחלל פירות מעשר על מעות ע"ה ולא נחוש לומר שמא מעות מעשר הוא: 
+
+והיוצא בקולר. אשר יצא מכובל ידיו עליו כשאמר כתבו ואע"פ שלא אמר תנו כותבין ונותנין לפי שפשט הענין מורה שהוא רוצה לגרשה כדי שלא תשאר עגונה: 
+
+והמפרש. ההולך בספינה בים המלח: 
+
+ויוצא בשיירא. הולך במדבר תרגום (בראשית ל״ז:כ״ה) אורחת ישמעאלים שיירת ערבאי: 
+
+ומסוכן. החולה אשר הכביד עליו חוליו והלכה כרבי שמעון שזורי: 
+
+
+Mishnah 6
+
+כבר קדם לשון ההלכה הזאת בעניינה וביארנוה בפרק י"ג ממסכת כלים ואמנם החזירה בכאן משום דבר חדש שבה כמו המאמר הקודם חזרו לומר: 
+
+
+Mishnah 7
+
+עד היכן תשבר ולא תדמע. פירוש עד כמה מניחה רחוק מן בור של יין וישלם התנאי ותהיה תרומה עד שאם היתה קרובה יותר מן המקום ההיא ותשבר אינה מדמעת לפי שלא נשלם עלייתה מן הבור שלימה כמו שהתנה ואמר כי כשהיתה קרובה מן הבור בענין כי כשתתגלגל תגיע לבור אשר בו היין או השמן היא עד עכשיו בגבול הבור ועדיין לא עלה ולא חזרה תרומה ועל כן אינה  מדמעת ואין הלכה לא כר' שמעון ולא כר' יוסי: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Yadayim/English/Sefaria Community Translation.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Yadayim/English/Sefaria Community Translation.txt
new file mode 100644
index 0000000000000000000000000000000000000000..2f844b6468759651ec00ce1627ee3dcb4afc4622
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Yadayim/English/Sefaria Community Translation.txt	
@@ -0,0 +1,46 @@
+Rambam on Mishnah Yadayim
+רמב"ם משנה ידים
+Sefaria Community Translation
+https://www.sefaria.org
+
+Rambam on Mishnah Yadayim
+
+Introduction
+
+
+
+
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+In our hands lies the main explanation of the verses "And it came to pass when the ark set out, etc." and "And when it rested, etc." (Numbers 10). All these verses are an independent book in themselves. It is said in Proverbs 9:1, "Wisdom has built her house; she has hewn out its seven pillars." These seven pillars are the seven books of the Torah. Indeed, they are seven, as they said that from the beginning of the book until "And it came to pass when the ark set out" is a book in itself, and "And it came to pass when the ark set out" is a book in itself, and from "And it came to pass when the ark set out" until the end of the book is a book in itself. And "And it came to pass in the wilderness" constitutes three books, and the remaining four books of the Torah make a total of seven. And they said that the Megillah (scroll) that is written on it, Rabbi Eliezer said, is considered sacred because once the numerical value of the letters is written on it, it becomes sanctified and belongs to the holy writings. Rabbi Yehuda says it is like Ben Azzai.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Yadayim/English/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Yadayim/English/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..0f96308e9e7db40c5c4d46d1587a1289c4fbe2f3
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Yadayim/English/merged.txt	
@@ -0,0 +1,49 @@
+Rambam on Mishnah Yadayim
+רמב"ם משנה ידים
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Yadayim
+This file contains merged sections from the following text versions:
+-Sefaria Community Translation
+-https://www.sefaria.org
+
+Rambam on Mishnah Yadayim
+
+Introduction
+
+
+
+
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+
+
+Mishnah 3
+
+
+
+Mishnah 4
+
+
+
+Mishnah 5
+
+In our hands lies the main explanation of the verses "And it came to pass when the ark set out, etc." and "And when it rested, etc." (Numbers 10). All these verses are an independent book in themselves. It is said in Proverbs 9:1, "Wisdom has built her house; she has hewn out its seven pillars." These seven pillars are the seven books of the Torah. Indeed, they are seven, as they said that from the beginning of the book until "And it came to pass when the ark set out" is a book in itself, and "And it came to pass when the ark set out" is a book in itself, and from "And it came to pass when the ark set out" until the end of the book is a book in itself. And "And it came to pass in the wilderness" constitutes three books, and the remaining four books of the Torah make a total of seven. And they said that the Megillah (scroll) that is written on it, Rabbi Eliezer said, is considered sacred because once the numerical value of the letters is written on it, it becomes sanctified and belongs to the holy writings. Rabbi Yehuda says it is like Ben Azzai.
\ No newline at end of file
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Yadayim/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Yadayim/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..c2e4e4fcb2bc027babc878fa98c2fa87d9c90836
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Yadayim/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,146 @@
+Rambam on Mishnah Yadayim
+רמב"ם משנה ידים
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה ידים
+
+הקדמה
+
+נקדים למסכת הזאת הקדמה והוא כי נטילת ידים אינה טבילה ואכן נטילת ידים היא מחוייבת לאוכל פת ואפילו היה חולין אמרו כל שטבולו במשקה צריך נט״י אכן פירות של חולין אין חייבים נט״י אמרו הנוטל ידיו לפירות הרי זה מגסי הרוח ושוה הוא אם היו ידיו טמאות בא׳ מן הטומאות אשר יטמאו הידים או היה נעלם ממנו שלא ידע לה שנטמאת הרי הוא חייב נטילת ידים לחולין כמו שזכרנו אכן יש בזה חלוק וזה כי הוא אם לא ידע לידיו טומאה ונגע באוכלין ואפילו במשקה חולין הרי הוא טהור ואם היו ידיו טמאות ונגע באוכלין של חולין אינו מטמא אותם לפי שידים טמאות הם שניות לעולם כמו שיתבאר והשלישי בחולין טהור ואם נגע במשקה חולין טמא אותם וחזרו משקין טמאין כמו שנתבאר בשלישי של טבול יום אמנם התרומה אפילו לא ידע לידו טומאה כשנגע באוכלין של תרומה פסלן כמו שנתבאר בסוף זבין ועל כן צריך נטילת ידים לתרומה ואפילו לפירות בין ידע בודאי שהיו ידיו טמאות או לא ידע הוא צריך נטילת ידים לתרומה אמנם הקדש אין מספיק לו נטילת ידים אלא טבילת ידים בין ידע שידיו טמאות בין לא ידע חייב הוא להטביל כמו שנתבאר בב׳ של חגיגה (דף יח:) באמרם ולקדש מטבילין וההפרש בין הטבילה והנטילה כי נטילת ידים תהיה במים שאובים אכן מתנאיה הוא שישפכו מכלי עכ״פ אל הידים אבל אם היו מים שאובין שנתקבצו במקוה לא יותר נטילת ידים בהם וצריך שלא יהיה מראה המים משונה ותהיה רביעית או יותר לכל א׳ הוא אמרם על דרך השאלה (חולין קז.) קפדיתו אחזותא קפדיתו אמנא קפדיתו אשיעורא א״ל אין ואמנם טבילת ידים אינה ראויה בשיש שאובין אלא במי מקוה משאר המקוה והוא שיהיה בהם מ׳ סאה כמו שנתבאר במקואות (פ״ה) וטבילת ידים ונטילת ידים בין לחולין בין לתרומה עד הפרק ושמור ההקדמה הזאת. והקדמה אחרת כשיהיו הידים טמאות לשפוך עליהם מים לטהרם ושיעורו אינו פחות מרביעית כמו שביארנו ידיו הם טהורות אכן ירחצם אח״כ במים אחרים ואז יאכל בהם תרומה כי המים אשר רחץ בהם ידיו נטמאו בידיו וחזרו תחלה כמו שביארנו ועל כן צריכין רחיצה אחר כך במים אחרים כדי שיטהר מטומאת המים אשר נגעו בידיו כיון שנטמאו מחמת ידיו והמים האלו אשר רחץ בהם ידיו תחלה נקראים מים ראשונים והמים אשר ירחץ בהם אחר כך נקראין מים שניים וכבר נתבאר בתוספתא כי הנוטל ידיו צריך לשפשף ר״ל שיחכך קצתם בקצתם ושם נאמר שפשפה בחבירתה טמאה בראשו או בכותל טהורה:
+
+
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כבר ידעת כי לוג ד' רביעיות והנטילה הזאת אשר התירו בפחות מרביעי' לכל אחד אמנם הוא במים שניים אבל מים ראשונים לא יהיו פחות מרביעית לכל אחד וסבת מה שהקלנו במים שניים והיותם ראוים בפחות מרביעית לפי שהידים כבר נטהרו במים ראשונים והוא אמרם בסבת זה שאני התם דקא אתו משיורי טהרה ואין אנו צריכין אלא מה שימשח כל היד בלבד ואמר ר' יוסי כי אע"פ שהם מים שניים אינם צריכין רביעית לכל אחד אלא שיעור מה שיכלול היד בלבד אכן צריך שיהיה במים אשר שפך ממנו השיעור הזה המיעוט רביעית והוא ענין אמרם ובלבד שלא יפחתו לאחרון שבהם מרביעית ר"ל שיהיה בכלי בעת שישפך ממנו האחרון רביעית ואמרו מוסיפים על השניים ביארה זאת התוספתא וזה כי המים הראשונים כשרחץ קצת ידו היד כולה נשארה בטומאה ולא נאמר שירחץ החלק אשר לא תתרחץ ותשלם לה נטילה ראשונה אבל צריך שירחץ ידו כולה ובמים שניים אין הדבר כן אבל כשרחץ קצת ידיו ותמו המים או נפסק השפיכה חוזר ומשלים רחיצת ידו שישפוך מים על החלק אשר לא נתרחץ והוא אמרם כיצד נטל את הראשונים ושפשף וחזר ונטל את השניים ואין בהם במים שיגיע לפרק הרי זה מוסיף עליהן אחד הנוטל לידו אחת וא' הנוטל לשתי ידיו ואין הלכה כר' יוסי: 
+
+
+Mishnah 2
+
+לא יתן לחבירו בחפניו. שלא ימלא ידיו וישפוך ע"י חבירו אשר רוצה לטהר ידיו וכבר קדם פירוש ההלכה הזאת ונתבארו עניניה בה' של פרה דרשהו משם: 
+
+
+Mishnah 3
+
+שרה בהן פתו. ר"ל אם ישרה במים ההוא פת כבר הפסיד ושמו מכלל השופכים ואין נוטלין מהם לידים וא"ר שמעון כי אילו נתכוין לשרות במים ההוא פתו ונפל הפת במים אחרים הרי הוא כשר כיון שלא נתכוין לעשות בו מלאכה אמנם היה זה שלא לרצון: 
+
+ואמרו ואפי' נתכוין ר"ל כמו אם או יהיה על דרך התבוננות כאילו אומר מפליא בתמיה ואפילו לא היה בכונה לא יפסיד אבל הם כשרים ואין הלכה כר"ש התימני: 
+
+
+Mishnah 4
+
+מיחה בהם את המדות. שיכשך בהן את המדות עד שלא ישאר בהן ריח הדבר המדוד ואין הלכה כר' יוסי: 
+
+
+Mishnah 5
+
+אלו גלוסקין כמו כעבין וכיוצא בהם שעושין מעיסה טובה עשויה בטוב ובש"ס (פסחים דף ו:) שמא ימצא גלוסקין יפיפיה וכשמכניס העיסה הזאת במים כדי שימשח במים ההם פוסל לפי שהעיסה משנה אותם וגם כן נעשה בה מלאכה אמנם המים אשר רחץ בו ידו בעת שילוש העיסה ויקח בחפניו מן המים אינו פוסל לפי שידו לא תשנה המים והמלאכה אינה נעשת אלא במים אשר עלו בידו ולא במים אשר נשארו בכלי:  
+והקוף. בערב קד"ר והוא אשר קורין אותו במצרים אל נסנ"א בלשון ערב אמר רבי יוסי שהוא פסול כששפך המים על היד וכן אינו ראוי שיטול הכלי וישפכו המים ממנו על הידים ויהיה האדם עצמו אשר הטה אותה עד שנשפכו המים על ידו אשר נטל ידיו ואין הלכה כרבי יוסי:  
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כבר נתבאר בחגיגה (דף כד:) כשנטמאת ידו האחת לא תטמא האחרת וכן כשנטמאו הידים יחדיו מטהרין אחד אחד וזה מותר לתרומה וכאשר נטמאו ידיו שניהם ורחץ אותם בשפיכה אחת אמר רבי מאיר כי לא יצא ברחיצה הזאת לפי שהמים מטמאים בידו האחת ואז תרחץ האחרת וכאילו רוחץ השניה ברחיצה האחרת וע"כ צריך שירחץ אותה אח"כ ברביעית ואז תטהר והוא מצריך במים שניים רביעית כיון שמים ראשונים היו שטיפה אחת לב' ידים והלכתא כת"ק אשר יאמר כי אפילו היו שתי ידיו משטיפה אחת יצא ורחץ מים ראשונים כמצותן: 
+
+
+Mishnah 2
+
+כבר הודעתיך בהקדמה אשר קדמתי כי מים הראשונים תחלה וכשנגע בהן ככר של תרומה חזר שני כמו שנשתרש אמנם מים שניים הם טהורים וכאשר טהר ידיו במים ראשונים ומצא על ידיו עץ או אבן היא חציצה ואין ידיו טהורים והם נשארים בטומאתן ולא יהיו מים שניים אשר ירחץ בהם טהורים ולא יטהרו הידים לפי שאין כונתו במים שניים שיטהרו הידים ויסירו טומאתם ואמנם הכונה בהם שיסירו מה שנתלה ביד ממים הראשונים אשר הם משקין טמאים כמו שביארנו וזה ענין אמרו שאין המים האחרונים מטהרין אלא המים שעל גב היד והבן זה ואמרו כל שהוא מבריית המים טהור רצה לומר שהוא אינו חוצץ ואם נפלו על ידיו במים ראשונים דבר מן הרמשים המתילדים במים העומדים ידיו טהורות ואין הלכה כרשב"ג ובתוספת' (פ"א) כל החוצצין בגוף חוצצין בידים ובקדוש ידים ורגלים בבהמ"ק. וכבר ביארנו חציצת הגוף במקואות: 
+
+
+Mishnah 3
+
+כשנטל את הראשונים חוץ לפרק חזר מה שנכנס מן המים חוץ לפרק משקין טמאים כמו שהקדמנו וכן המים אשר על ידיו וכשנטל מים שניים הם מטהרים כל מה שנטל ידיו ממים ראשונים אמנם מה שנכנס מן המים הראשונים חוץ לפרק אין המים השניים מטהרין אותן לפי שאין מטהרין אלא עד הפרק ועל כן כשחזר מן המים אשר חוץ לפרק לידים טמאו אותם לפי שהם משקין טמאים כמו שבארנו ועל כן כשטהר ידו אחת ואח"כ שפך מים שניים על ב' ידיו הרי נטמאו ידיו שניהם לפי שהמים השניים יטמאו בידו האחרת אשר לא נטהרה במים ראשונים וישובו המשקין טמאין ויטמאו היד האחרת אשר כבר טהרה וכן אם נטל ידו אחת במים ראשונים ונגב ידו הטהורה בידו האחרת או חכך אותה עם ידו האחרת טמאה לפי שהמים אשר עליהם הם משקין טמאין ומטמאים את הידים עד שישפוך עליהם מים שניים ואם חכך אותה בראשו ידו טהורה שכבר ביארנו שמשקין טמאין ואוכלין טמאין אמנם יטמאו הידים לא שאר אברי הגוף והתיר שירחצו אנשים רבים ידיהם קצתם על קצתם ואם היו טמאין ולא נאמר כי המים היורדין מידיו העליונים הם משקין טמאים לפי שהם מים ראשונים והידים אשר תחתיהן לא יטהרו במים ההם כיון שהוא טמא לפי שהם כולם במדרגת יד אחת אנו חושבין אותם ובתנאי שלא ידחקו ידיהם שלא יכנסו בהם המים כדי שלא תהיה חציצה: 
+
+
+Mishnah 4
+
+כבר ביארנו ברביעי של טהרות כי ספק ידים מכלל ספקות שטהרו חכמים וכבר קדם לך במסכתא הזאת כי מים שנעשה בהם מלאכה פסולים לנטילת ידים וידוע הוא כי אוכלין טמאים מטמאין את הידים וכן ידים טמאין פוסלין את התרומה וזה הענין מבואר וזה כי הוא שם כל ספק שנפל בטומאות הידים או בטמאם לזולתם הכל טהור ונשאר הדבר בחזקתו שהיה והוא אמרם הידים כמות שהיו וכן מבואר כי כשיפול הספק אם טהרו את הידים הטמאים כראוי או לא טהרו הרי הן טהורות ואין הלכה כרבי יוסי: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+זה מבואר וזה כי אי אפשר שיהיו תחלה אלא אם נגע באב מאבות הטומאות יכל אב הטומאה מטמא אדם וכשנגע בידו נטמא כולו ועל כן אמר להם אל תבקשו ממני שאמצא לכם ידים תחלה חוץ מזה והוא בית המנוגע שאם הכניס ידיו לא נטמא כולו ואדם שהוא מטמא בגדים בשעת מגעו אשר הוא חשוב אב הטומאה בענין שהוא יטמא ראשון ושני והוא עם כל זה לא יטמא אדם כמו שביארנו בסוף זבים וכן ג"כ כשנוגע בידים חוזרין תחלה וידוע כי אוכלין שנטמאו במשקין חוזרין שניות וכן הכלים וא"ר יהושע כי ידים שנגעו באוכלים שניים או בכלי שני מטמאין וחוזרין שני וחכמים אומרים כי אוכל ראשון וכלי שני הוא אשר יטמאו את הידים ומחזירן שניות והלכה כחכמים בב' המאמרים:  
+
+Mishnah 2
+
+כבר ידעת כי השני הוא אשר הוא פוסל את התרומה וכבר ביארנו כי הידים טמאות הם שניות ולפי שאמר רבי יהושע כי מי שנגע בידו בדבר שהוא פוסל את התרומה אשר הוא שני נטמאו ידיו וחוזרין שניות וכן מי שהיתה ידו האחת טמאה ונגעה בידו האחרת טמאתה וחזרה שניה כמותה וחלקו עליו חכמים ואמרו לו אין שני עושה שני והביא להם ראיה מכתבי הקדש אשר הם במדרגת השני שהן פוסלין התרומה כמו שביארנו בסוף זבים ועם זה כשנגע אדם בכתבי הקדש חזרו ידיו שניות ופוסלין את התרומה כמו שנבאר אחר ההלכה הזאת והרי שני עושה שני והשיבוהו כי היות הספרים וידים הבאין מחמתם מטמאין את הידים הוא הדבר מדברי סופרים לפי שהם מי"ח דבר שגזרו וכן טומאת ידים כולן כשאר הטומאות ג"כ מדברי סופרי' כמו שכתבנו כי שלמה תקן ערובין וידים וכיון שהדבר כן אין למדין דברי סופרים מדברי סופרים עד שנאמר כמו שהספר פוסל את התרומה ומטמא את הידים כך כל פוסל מטמא את הידים אבל נאמר מאי דתקון תקון מאי דלא תקון לא תקון ולא נלמוד דבר מדבר ואין הלכה כר' יהושע: 
+
+
+Mishnah 3
+
+כבר ביארנו בסוף זבים הסבה אשר בעבורם גזרו על כתבי הקדש שהן פוסלין את התרומה כשנגעה בהם ולפי שרצו לקיים ולהעמיד הגזרה גזרו ג"כ שידים הבאים מחמת הספר פוסלין את התרומה ושהאדם כשיגע בכתבי הקדש יהיו ידיו שניות ופוסלין את התרומה ועל הגזרה הזאת מדבר בכל הפרק הזה באמרו מטמא את הידים ואינו מטמא את הידים ואחר הגזרה הזאת גזרו זו הגזרה יותר כוללת ממנה ועזבו הענין הזה כולו והוא שכל הידים שניות פוסלות את התרומה בין נגעו בספר בין לא נגעו וזאת היא הנמנית בסוף זבים באמרו והידים מכלל הדברים אשר פוסלין את התרומה והיא הנמנית בי"ח דבר כמו שבארנו בסוף זבים וכן ביאר הש"ס (שבת דף יג:) וטעמם בגזרה האחרונה מפני שהידים עסקניות ואין הלכה כר"ש: 
+
+
+Mishnah 4
+
+גליון הוא אשר ישאר בלא כתיבה על הכתיבה ותחתיה ובין הדפין ובתחלת הספר ובסופו ורבי יהודה אומר כי אשר ישאר בסוף כל זמן שלא יעשה לו עמוד שיגלל עליו הספר ותכלול אותו קדושת הספר עדיין הוא חול לפי שאפשר שיחתוך מה שנשאר בלא כתיבה ואין הלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+בידינו עיקר כי פרשת ויהי בנסוע הארון וגו' ובנחה וגו' (במדבר יא) הפסוקים כולם הם ספר בפני עצמו אמרו (משלי ט׳:א׳) חכמות (נשים) בנתה ביתה חצבה עמודיה שבעה אלו הן ז' ספרי תורה אכן הם ז' באמרם כי מתחילת הספר עד ויהי בנסוע הארון ספר בפני עצמו ויהי בנסוע הארון ספר בפני עצמו ומן ויהי בנסוע הארון עד סוף הספר ספר בפני עצמו ויהיה מדבר סיני שלשה ספרים וד' חומשים הנשארים הרי ז' ואמרו מגלה שכתוב בה ר"ל כי היריעה של ספר כיון שנכתב בו זה המנין מן האותיות נתקדשה והיתה מכתבי הקדש רבי יהודה אומר כבן עזאי: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+כבר זכרנו כי בכל מקום שיאמר במשנה בו ביום רומז אל היום הזה אשר הושיבו את ר"א בן עזריה ופירוש נמנו וגמרו שהם מנו על נפשם כדי שיסכימו על עצת הרוב ונמצא הרוב חולקין על ר"ע ופסקו ההלכה כמו שזכר בכאן לא כמו שאמר רבי עקיבא וכבר נתבאר ההלכה הזאת בפ' (עשירי) של כלים תעיינה שם:  
+
+Mishnah 2
+
+בו ביום אמרו כל הזבחים וכו'. ההלכה הזאת כבר נתבאר בתחלת זבחים (דף ב.): 
+
+
+Mishnah 3
+
+כבר ידעת כי בשנה הראשונה מן השמיטה והב' והד' והה' מוציאין מעשר ראשון ואח"כ מעשר שני וזה סדר השנים ובשנה הג' והו' חלק הכתוב בה וצוה שיוציאו מעשר עני במקום מעשר שני אכן השנה הז' הרי היא שמיטה ואין בו חיוב מעשרות וידוע כי השמיטה אינה נוהגת אלא בארץ ובסוריא גם כן כמו שאמרו בתוספתא בראשון של כלים וכמו שנתבאר במס' שביעית (פ"ו) אבל בחוצה לארץ לא וראוי להוציא התרומות והמעשרות בחוצה לארץ מדרבנן כמו שנתבאר במקומות בתוספתא ובשנים אשר מוציאין בני א"י מעשר שני יוציאו גם כן בני חוצה לארץ מעשר שני ופודין אותו ומעלים דמיו לירושלים כמו שנתבאר במקומו ובשנים אשר מוציאין בהם בני ארץ ישראל מעשר עני יוציאו הם ג"כ מעשר עני ובשנת השמיטה אשר אין מוציאין בה בני ארץ ישראל מעשר לפי שהיא הפקר שכבר היה שתקנו הנביאים שיוציאו מבבל וסביבותיה מארץ בבל מעשר שני והזקנים והם האחרונים אחר עזרא כבר תקנו במצרים ושאר ארצות מצרים מעשר עני בשביעית ונפל המחלוקת בארץ עמון ומואב והם ערי סיחון ועוג איזה מעשר יוציאו בשנת השמיטה והיות רבי אלעזר מחמיר לפי שמעשר שני קדש ומעשר עני חול והביא ראיה ר' אלעזר מן המעשר והתרומה ר"ל כי המעשר אשר הזהיר עליו וירא מהשבתתו הוא קדש כמו התרומה ואמר השיב רבי טרפון ולא אמר דבר כו' ר"ל שהשיב תשובותיו הקודמות וכבר יצא רבי אליעזר מבית המדרש בעבור המחלוקת שנפל בינו ובין החכמים כמו שזכרנו בה' של כלים:  
+
+Mishnah 4
+
+לפי שנתבלבלו האומות בזמן סנחריב כמו שנתפרסם בספרי הנבואה לפי שהיה מעביר האומות מקצה זו לקצה זו על כן חזרו משפחות האומות אצלינו נעלמים ואין אנו יכולין ללמוד ראיה ממקומותיהם וידוע כי ע' לשון כולם מותרין לבא בקהל מיד חוץ מעמון ומואב ומצרי ואדומי והעיקר בידינו דכל דפריש מרובא פריש וע"כ התירוהו לבא בקהל מיד והתבונן איך לא הניח ר"ג מלהכנס [בבית] המדרש ביום ההוא והוא המורד מן הישיבה והשיבו את ראב"ע כמו שנתפרסם לפי שהוא לא רצה בבטול התורה: 
+
+
+Mishnah 5
+
+עברית. הלשון העברית וכתב העברי כתב עבר והוא כתב אשר כותבין בו התורה העם הנקראים אל סמירה והכתב הזה אשר נכתב בו אנחנו התורה הוא כתב אשורי והכתב אשר כתב יתברך התורה נקראת אשורי מן הגדולה והתפארת כמו (בראשית ל׳:י״ג) באשרי כי אשרוני בנות והוא אמרם אשורי שהוא מאושר שבכתב לפי שאינו משתנה ולא יפול בו דמיון לעולם לפי שאותיותיו בלתי מתדמות ולפי שאינו נדבק אות באות בשיטת כתיבתו ואין כזה שאר הכתיבות: 
+
+
+Mishnah 6
+
+כבר ביארנו בראשון של אבות ענין צדוק ובייתוס וחברתם והם היוצאים מתורתנו המכחישים אותנו בקבלתנו: 
+
+ופי' קובלין. מתרעמים: 
+
+וספרי מירם. הם ספרים שמשיבין על תורתנו וחולקין עליה ונקראו ספרי מירם כלומר ספרים ידחם האלהים ויסירם מן המציאות כענין תכלה כמו שקוראים לבית אשר מתקבצים בו לדברים האלו בית אבידן וענינו בית יכריתהו האלהים ותשובת רבן יוחנן להם תשובתו בענין הבזיון וליצנות בהם: 
+
+ותרוודות כפות. וכבר ביארנו כי הסבה אשר אנו אומרים כי כתבי הקדש מטמאין את הידים כדי שנשמרם ונרחיק מהם סבות הפסדם כמו שזכרנו בסוף זבים: 
+
+
+Mishnah 7
+
+כבר קדם בה' של מכשירין מאמר המשנה כל הנצוק טהור ואע"פ שהעמוד שותת מחובר קצתו בכלי הטמא כמו שנאמר במים הבאים מבית הקברות שהם טהורים ואע"פ שראשו מחובר במקום טמא וכבר ידעת כי מדינינו כי העבדים שהזיקו אין חייבין בדיניהן בתשלומין כלל כמו שנתבאר בב"ק (דף פז.) נשים ועבדים וקטנים פגיעתן רעה הן שחבלו באחרים פטורים ואמנם היות האדם חייב כשהזיקה בהמתו הוא לשון התורה (שמות כ״א:כ״ח) כי יגח שור וגו' וכי יבער איש וגו' (שם כב): 
+
+שאם אקניטנו. אם אכעיסנו: 
+
+
+Mishnah 8
+
+אומר צדוקי שאתם מפחיתין שם משה רבינו בהיותכם כותבין אותו בשטרות עם שם המלך ר"ל שאנו כותבין זמן לפלוני המלך ואנו כותבין בשטר ההוא כדת משה וישראל ואמרו להם חכמים כי אין זה גרעון לשמו אלא בזה גדולה לאותו המלך שאנו כותבין בתורה ה' עם פרעה ולא די בזה אלא שעוד נקדים שם פרעה כמו שנאמר (שם ה) ויאמר פרעה מי ה' ולפי שזכר הפסוק אינו מאושר שיחתום מסכתא מן המסכתות בהכחשת כופר לגבורה אבל באמונה בו על כן אמר וכשלקה מהו אומר ה' הצדיק: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Yadayim/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Yadayim/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..3d49286d60b3857956b1bc523366146b9963b96b
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Yadayim/Hebrew/merged.txt	
@@ -0,0 +1,149 @@
+Rambam on Mishnah Yadayim
+רמב"ם משנה ידים
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Yadayim
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה ידים
+
+הקדמה
+
+נקדים למסכת הזאת הקדמה והוא כי נטילת ידים אינה טבילה ואכן נטילת ידים היא מחוייבת לאוכל פת ואפילו היה חולין אמרו כל שטבולו במשקה צריך נט״י אכן פירות של חולין אין חייבים נט״י אמרו הנוטל ידיו לפירות הרי זה מגסי הרוח ושוה הוא אם היו ידיו טמאות בא׳ מן הטומאות אשר יטמאו הידים או היה נעלם ממנו שלא ידע לה שנטמאת הרי הוא חייב נטילת ידים לחולין כמו שזכרנו אכן יש בזה חלוק וזה כי הוא אם לא ידע לידיו טומאה ונגע באוכלין ואפילו במשקה חולין הרי הוא טהור ואם היו ידיו טמאות ונגע באוכלין של חולין אינו מטמא אותם לפי שידים טמאות הם שניות לעולם כמו שיתבאר והשלישי בחולין טהור ואם נגע במשקה חולין טמא אותם וחזרו משקין טמאין כמו שנתבאר בשלישי של טבול יום אמנם התרומה אפילו לא ידע לידו טומאה כשנגע באוכלין של תרומה פסלן כמו שנתבאר בסוף זבין ועל כן צריך נטילת ידים לתרומה ואפילו לפירות בין ידע בודאי שהיו ידיו טמאות או לא ידע הוא צריך נטילת ידים לתרומה אמנם הקדש אין מספיק לו נטילת ידים אלא טבילת ידים בין ידע שידיו טמאות בין לא ידע חייב הוא להטביל כמו שנתבאר בב׳ של חגיגה (דף יח:) באמרם ולקדש מטבילין וההפרש בין הטבילה והנטילה כי נטילת ידים תהיה במים שאובים אכן מתנאיה הוא שישפכו מכלי עכ״פ אל הידים אבל אם היו מים שאובין שנתקבצו במקוה לא יותר נטילת ידים בהם וצריך שלא יהיה מראה המים משונה ותהיה רביעית או יותר לכל א׳ הוא אמרם על דרך השאלה (חולין קז.) קפדיתו אחזותא קפדיתו אמנא קפדיתו אשיעורא א״ל אין ואמנם טבילת ידים אינה ראויה בשיש שאובין אלא במי מקוה משאר המקוה והוא שיהיה בהם מ׳ סאה כמו שנתבאר במקואות (פ״ה) וטבילת ידים ונטילת ידים בין לחולין בין לתרומה עד הפרק ושמור ההקדמה הזאת. והקדמה אחרת כשיהיו הידים טמאות לשפוך עליהם מים לטהרם ושיעורו אינו פחות מרביעית כמו שביארנו ידיו הם טהורות אכן ירחצם אח״כ במים אחרים ואז יאכל בהם תרומה כי המים אשר רחץ בהם ידיו נטמאו בידיו וחזרו תחלה כמו שביארנו ועל כן צריכין רחיצה אחר כך במים אחרים כדי שיטהר מטומאת המים אשר נגעו בידיו כיון שנטמאו מחמת ידיו והמים האלו אשר רחץ בהם ידיו תחלה נקראים מים ראשונים והמים אשר ירחץ בהם אחר כך נקראין מים שניים וכבר נתבאר בתוספתא כי הנוטל ידיו צריך לשפשף ר״ל שיחכך קצתם בקצתם ושם נאמר שפשפה בחבירתה טמאה בראשו או בכותל טהורה:
+
+
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כבר ידעת כי לוג ד' רביעיות והנטילה הזאת אשר התירו בפחות מרביעי' לכל אחד אמנם הוא במים שניים אבל מים ראשונים לא יהיו פחות מרביעית לכל אחד וסבת מה שהקלנו במים שניים והיותם ראוים בפחות מרביעית לפי שהידים כבר נטהרו במים ראשונים והוא אמרם בסבת זה שאני התם דקא אתו משיורי טהרה ואין אנו צריכין אלא מה שימשח כל היד בלבד ואמר ר' יוסי כי אע"פ שהם מים שניים אינם צריכין רביעית לכל אחד אלא שיעור מה שיכלול היד בלבד אכן צריך שיהיה במים אשר שפך ממנו השיעור הזה המיעוט רביעית והוא ענין אמרם ובלבד שלא יפחתו לאחרון שבהם מרביעית ר"ל שיהיה בכלי בעת שישפך ממנו האחרון רביעית ואמרו מוסיפים על השניים ביארה זאת התוספתא וזה כי המים הראשונים כשרחץ קצת ידו היד כולה נשארה בטומאה ולא נאמר שירחץ החלק אשר לא תתרחץ ותשלם לה נטילה ראשונה אבל צריך שירחץ ידו כולה ובמים שניים אין הדבר כן אבל כשרחץ קצת ידיו ותמו המים או נפסק השפיכה חוזר ומשלים רחיצת ידו שישפוך מים על החלק אשר לא נתרחץ והוא אמרם כיצד נטל את הראשונים ושפשף וחזר ונטל את השניים ואין בהם במים שיגיע לפרק הרי זה מוסיף עליהן אחד הנוטל לידו אחת וא' הנוטל לשתי ידיו ואין הלכה כר' יוסי: 
+
+
+Mishnah 2
+
+לא יתן לחבירו בחפניו. שלא ימלא ידיו וישפוך ע"י חבירו אשר רוצה לטהר ידיו וכבר קדם פירוש ההלכה הזאת ונתבארו עניניה בה' של פרה דרשהו משם: 
+
+
+Mishnah 3
+
+שרה בהן פתו. ר"ל אם ישרה במים ההוא פת כבר הפסיד ושמו מכלל השופכים ואין נוטלין מהם לידים וא"ר שמעון כי אילו נתכוין לשרות במים ההוא פתו ונפל הפת במים אחרים הרי הוא כשר כיון שלא נתכוין לעשות בו מלאכה אמנם היה זה שלא לרצון: 
+
+ואמרו ואפי' נתכוין ר"ל כמו אם או יהיה על דרך התבוננות כאילו אומר מפליא בתמיה ואפילו לא היה בכונה לא יפסיד אבל הם כשרים ואין הלכה כר"ש התימני: 
+
+
+Mishnah 4
+
+מיחה בהם את המדות. שיכשך בהן את המדות עד שלא ישאר בהן ריח הדבר המדוד ואין הלכה כר' יוסי: 
+
+
+Mishnah 5
+
+אלו גלוסקין כמו כעבין וכיוצא בהם שעושין מעיסה טובה עשויה בטוב ובש"ס (פסחים דף ו:) שמא ימצא גלוסקין יפיפיה וכשמכניס העיסה הזאת במים כדי שימשח במים ההם פוסל לפי שהעיסה משנה אותם וגם כן נעשה בה מלאכה אמנם המים אשר רחץ בו ידו בעת שילוש העיסה ויקח בחפניו מן המים אינו פוסל לפי שידו לא תשנה המים והמלאכה אינה נעשת אלא במים אשר עלו בידו ולא במים אשר נשארו בכלי:  
+והקוף. בערב קד"ר והוא אשר קורין אותו במצרים אל נסנ"א בלשון ערב אמר רבי יוסי שהוא פסול כששפך המים על היד וכן אינו ראוי שיטול הכלי וישפכו המים ממנו על הידים ויהיה האדם עצמו אשר הטה אותה עד שנשפכו המים על ידו אשר נטל ידיו ואין הלכה כרבי יוסי:  
+
+Chapter 2
+
+
+
+Mishnah 1
+
+כבר נתבאר בחגיגה (דף כד:) כשנטמאת ידו האחת לא תטמא האחרת וכן כשנטמאו הידים יחדיו מטהרין אחד אחד וזה מותר לתרומה וכאשר נטמאו ידיו שניהם ורחץ אותם בשפיכה אחת אמר רבי מאיר כי לא יצא ברחיצה הזאת לפי שהמים מטמאים בידו האחת ואז תרחץ האחרת וכאילו רוחץ השניה ברחיצה האחרת וע"כ צריך שירחץ אותה אח"כ ברביעית ואז תטהר והוא מצריך במים שניים רביעית כיון שמים ראשונים היו שטיפה אחת לב' ידים והלכתא כת"ק אשר יאמר כי אפילו היו שתי ידיו משטיפה אחת יצא ורחץ מים ראשונים כמצותן: 
+
+
+Mishnah 2
+
+כבר הודעתיך בהקדמה אשר קדמתי כי מים הראשונים תחלה וכשנגע בהן ככר של תרומה חזר שני כמו שנשתרש אמנם מים שניים הם טהורים וכאשר טהר ידיו במים ראשונים ומצא על ידיו עץ או אבן היא חציצה ואין ידיו טהורים והם נשארים בטומאתן ולא יהיו מים שניים אשר ירחץ בהם טהורים ולא יטהרו הידים לפי שאין כונתו במים שניים שיטהרו הידים ויסירו טומאתם ואמנם הכונה בהם שיסירו מה שנתלה ביד ממים הראשונים אשר הם משקין טמאים כמו שביארנו וזה ענין אמרו שאין המים האחרונים מטהרין אלא המים שעל גב היד והבן זה ואמרו כל שהוא מבריית המים טהור רצה לומר שהוא אינו חוצץ ואם נפלו על ידיו במים ראשונים דבר מן הרמשים המתילדים במים העומדים ידיו טהורות ואין הלכה כרשב"ג ובתוספת' (פ"א) כל החוצצין בגוף חוצצין בידים ובקדוש ידים ורגלים בבהמ"ק. וכבר ביארנו חציצת הגוף במקואות: 
+
+
+Mishnah 3
+
+כשנטל את הראשונים חוץ לפרק חזר מה שנכנס מן המים חוץ לפרק משקין טמאים כמו שהקדמנו וכן המים אשר על ידיו וכשנטל מים שניים הם מטהרים כל מה שנטל ידיו ממים ראשונים אמנם מה שנכנס מן המים הראשונים חוץ לפרק אין המים השניים מטהרין אותן לפי שאין מטהרין אלא עד הפרק ועל כן כשחזר מן המים אשר חוץ לפרק לידים טמאו אותם לפי שהם משקין טמאים כמו שבארנו ועל כן כשטהר ידו אחת ואח"כ שפך מים שניים על ב' ידיו הרי נטמאו ידיו שניהם לפי שהמים השניים יטמאו בידו האחרת אשר לא נטהרה במים ראשונים וישובו המשקין טמאין ויטמאו היד האחרת אשר כבר טהרה וכן אם נטל ידו אחת במים ראשונים ונגב ידו הטהורה בידו האחרת או חכך אותה עם ידו האחרת טמאה לפי שהמים אשר עליהם הם משקין טמאין ומטמאים את הידים עד שישפוך עליהם מים שניים ואם חכך אותה בראשו ידו טהורה שכבר ביארנו שמשקין טמאין ואוכלין טמאין אמנם יטמאו הידים לא שאר אברי הגוף והתיר שירחצו אנשים רבים ידיהם קצתם על קצתם ואם היו טמאין ולא נאמר כי המים היורדין מידיו העליונים הם משקין טמאים לפי שהם מים ראשונים והידים אשר תחתיהן לא יטהרו במים ההם כיון שהוא טמא לפי שהם כולם במדרגת יד אחת אנו חושבין אותם ובתנאי שלא ידחקו ידיהם שלא יכנסו בהם המים כדי שלא תהיה חציצה: 
+
+
+Mishnah 4
+
+כבר ביארנו ברביעי של טהרות כי ספק ידים מכלל ספקות שטהרו חכמים וכבר קדם לך במסכתא הזאת כי מים שנעשה בהם מלאכה פסולים לנטילת ידים וידוע הוא כי אוכלין טמאים מטמאין את הידים וכן ידים טמאין פוסלין את התרומה וזה הענין מבואר וזה כי הוא שם כל ספק שנפל בטומאות הידים או בטמאם לזולתם הכל טהור ונשאר הדבר בחזקתו שהיה והוא אמרם הידים כמות שהיו וכן מבואר כי כשיפול הספק אם טהרו את הידים הטמאים כראוי או לא טהרו הרי הן טהורות ואין הלכה כרבי יוסי: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+זה מבואר וזה כי אי אפשר שיהיו תחלה אלא אם נגע באב מאבות הטומאות יכל אב הטומאה מטמא אדם וכשנגע בידו נטמא כולו ועל כן אמר להם אל תבקשו ממני שאמצא לכם ידים תחלה חוץ מזה והוא בית המנוגע שאם הכניס ידיו לא נטמא כולו ואדם שהוא מטמא בגדים בשעת מגעו אשר הוא חשוב אב הטומאה בענין שהוא יטמא ראשון ושני והוא עם כל זה לא יטמא אדם כמו שביארנו בסוף זבים וכן ג"כ כשנוגע בידים חוזרין תחלה וידוע כי אוכלין שנטמאו במשקין חוזרין שניות וכן הכלים וא"ר יהושע כי ידים שנגעו באוכלים שניים או בכלי שני מטמאין וחוזרין שני וחכמים אומרים כי אוכל ראשון וכלי שני הוא אשר יטמאו את הידים ומחזירן שניות והלכה כחכמים בב' המאמרים:  
+
+Mishnah 2
+
+כבר ידעת כי השני הוא אשר הוא פוסל את התרומה וכבר ביארנו כי הידים טמאות הם שניות ולפי שאמר רבי יהושע כי מי שנגע בידו בדבר שהוא פוסל את התרומה אשר הוא שני נטמאו ידיו וחוזרין שניות וכן מי שהיתה ידו האחת טמאה ונגעה בידו האחרת טמאתה וחזרה שניה כמותה וחלקו עליו חכמים ואמרו לו אין שני עושה שני והביא להם ראיה מכתבי הקדש אשר הם במדרגת השני שהן פוסלין התרומה כמו שביארנו בסוף זבים ועם זה כשנגע אדם בכתבי הקדש חזרו ידיו שניות ופוסלין את התרומה כמו שנבאר אחר ההלכה הזאת והרי שני עושה שני והשיבוהו כי היות הספרים וידים הבאין מחמתם מטמאין את הידים הוא הדבר מדברי סופרים לפי שהם מי"ח דבר שגזרו וכן טומאת ידים כולן כשאר הטומאות ג"כ מדברי סופרי' כמו שכתבנו כי שלמה תקן ערובין וידים וכיון שהדבר כן אין למדין דברי סופרים מדברי סופרים עד שנאמר כמו שהספר פוסל את התרומה ומטמא את הידים כך כל פוסל מטמא את הידים אבל נאמר מאי דתקון תקון מאי דלא תקון לא תקון ולא נלמוד דבר מדבר ואין הלכה כר' יהושע: 
+
+
+Mishnah 3
+
+כבר ביארנו בסוף זבים הסבה אשר בעבורם גזרו על כתבי הקדש שהן פוסלין את התרומה כשנגעה בהם ולפי שרצו לקיים ולהעמיד הגזרה גזרו ג"כ שידים הבאים מחמת הספר פוסלין את התרומה ושהאדם כשיגע בכתבי הקדש יהיו ידיו שניות ופוסלין את התרומה ועל הגזרה הזאת מדבר בכל הפרק הזה באמרו מטמא את הידים ואינו מטמא את הידים ואחר הגזרה הזאת גזרו זו הגזרה יותר כוללת ממנה ועזבו הענין הזה כולו והוא שכל הידים שניות פוסלות את התרומה בין נגעו בספר בין לא נגעו וזאת היא הנמנית בסוף זבים באמרו והידים מכלל הדברים אשר פוסלין את התרומה והיא הנמנית בי"ח דבר כמו שבארנו בסוף זבים וכן ביאר הש"ס (שבת דף יג:) וטעמם בגזרה האחרונה מפני שהידים עסקניות ואין הלכה כר"ש: 
+
+
+Mishnah 4
+
+גליון הוא אשר ישאר בלא כתיבה על הכתיבה ותחתיה ובין הדפין ובתחלת הספר ובסופו ורבי יהודה אומר כי אשר ישאר בסוף כל זמן שלא יעשה לו עמוד שיגלל עליו הספר ותכלול אותו קדושת הספר עדיין הוא חול לפי שאפשר שיחתוך מה שנשאר בלא כתיבה ואין הלכה כרבי יהודה: 
+
+
+Mishnah 5
+
+בידינו עיקר כי פרשת ויהי בנסוע הארון וגו' ובנחה וגו' (במדבר יא) הפסוקים כולם הם ספר בפני עצמו אמרו (משלי ט׳:א׳) חכמות (נשים) בנתה ביתה חצבה עמודיה שבעה אלו הן ז' ספרי תורה אכן הם ז' באמרם כי מתחילת הספר עד ויהי בנסוע הארון ספר בפני עצמו ויהי בנסוע הארון ספר בפני עצמו ומן ויהי בנסוע הארון עד סוף הספר ספר בפני עצמו ויהיה מדבר סיני שלשה ספרים וד' חומשים הנשארים הרי ז' ואמרו מגלה שכתוב בה ר"ל כי היריעה של ספר כיון שנכתב בו זה המנין מן האותיות נתקדשה והיתה מכתבי הקדש רבי יהודה אומר כבן עזאי: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+כבר זכרנו כי בכל מקום שיאמר במשנה בו ביום רומז אל היום הזה אשר הושיבו את ר"א בן עזריה ופירוש נמנו וגמרו שהם מנו על נפשם כדי שיסכימו על עצת הרוב ונמצא הרוב חולקין על ר"ע ופסקו ההלכה כמו שזכר בכאן לא כמו שאמר רבי עקיבא וכבר נתבאר ההלכה הזאת בפ' (עשירי) של כלים תעיינה שם:  
+
+Mishnah 2
+
+בו ביום אמרו כל הזבחים וכו'. ההלכה הזאת כבר נתבאר בתחלת זבחים (דף ב.): 
+
+
+Mishnah 3
+
+כבר ידעת כי בשנה הראשונה מן השמיטה והב' והד' והה' מוציאין מעשר ראשון ואח"כ מעשר שני וזה סדר השנים ובשנה הג' והו' חלק הכתוב בה וצוה שיוציאו מעשר עני במקום מעשר שני אכן השנה הז' הרי היא שמיטה ואין בו חיוב מעשרות וידוע כי השמיטה אינה נוהגת אלא בארץ ובסוריא גם כן כמו שאמרו בתוספתא בראשון של כלים וכמו שנתבאר במס' שביעית (פ"ו) אבל בחוצה לארץ לא וראוי להוציא התרומות והמעשרות בחוצה לארץ מדרבנן כמו שנתבאר במקומות בתוספתא ובשנים אשר מוציאין בני א"י מעשר שני יוציאו גם כן בני חוצה לארץ מעשר שני ופודין אותו ומעלים דמיו לירושלים כמו שנתבאר במקומו ובשנים אשר מוציאין בהם בני ארץ ישראל מעשר עני יוציאו הם ג"כ מעשר עני ובשנת השמיטה אשר אין מוציאין בה בני ארץ ישראל מעשר לפי שהיא הפקר שכבר היה שתקנו הנביאים שיוציאו מבבל וסביבותיה מארץ בבל מעשר שני והזקנים והם האחרונים אחר עזרא כבר תקנו במצרים ושאר ארצות מצרים מעשר עני בשביעית ונפל המחלוקת בארץ עמון ומואב והם ערי סיחון ועוג איזה מעשר יוציאו בשנת השמיטה והיות רבי אלעזר מחמיר לפי שמעשר שני קדש ומעשר עני חול והביא ראיה ר' אלעזר מן המעשר והתרומה ר"ל כי המעשר אשר הזהיר עליו וירא מהשבתתו הוא קדש כמו התרומה ואמר השיב רבי טרפון ולא אמר דבר כו' ר"ל שהשיב תשובותיו הקודמות וכבר יצא רבי אליעזר מבית המדרש בעבור המחלוקת שנפל בינו ובין החכמים כמו שזכרנו בה' של כלים:  
+
+Mishnah 4
+
+לפי שנתבלבלו האומות בזמן סנחריב כמו שנתפרסם בספרי הנבואה לפי שהיה מעביר האומות מקצה זו לקצה זו על כן חזרו משפחות האומות אצלינו נעלמים ואין אנו יכולין ללמוד ראיה ממקומותיהם וידוע כי ע' לשון כולם מותרין לבא בקהל מיד חוץ מעמון ומואב ומצרי ואדומי והעיקר בידינו דכל דפריש מרובא פריש וע"כ התירוהו לבא בקהל מיד והתבונן איך לא הניח ר"ג מלהכנס [בבית] המדרש ביום ההוא והוא המורד מן הישיבה והשיבו את ראב"ע כמו שנתפרסם לפי שהוא לא רצה בבטול התורה: 
+
+
+Mishnah 5
+
+עברית. הלשון העברית וכתב העברי כתב עבר והוא כתב אשר כותבין בו התורה העם הנקראים אל סמירה והכתב הזה אשר נכתב בו אנחנו התורה הוא כתב אשורי והכתב אשר כתב יתברך התורה נקראת אשורי מן הגדולה והתפארת כמו (בראשית ל׳:י״ג) באשרי כי אשרוני בנות והוא אמרם אשורי שהוא מאושר שבכתב לפי שאינו משתנה ולא יפול בו דמיון לעולם לפי שאותיותיו בלתי מתדמות ולפי שאינו נדבק אות באות בשיטת כתיבתו ואין כזה שאר הכתיבות: 
+
+
+Mishnah 6
+
+כבר ביארנו בראשון של אבות ענין צדוק ובייתוס וחברתם והם היוצאים מתורתנו המכחישים אותנו בקבלתנו: 
+
+ופי' קובלין. מתרעמים: 
+
+וספרי מירם. הם ספרים שמשיבין על תורתנו וחולקין עליה ונקראו ספרי מירם כלומר ספרים ידחם האלהים ויסירם מן המציאות כענין תכלה כמו שקוראים לבית אשר מתקבצים בו לדברים האלו בית אבידן וענינו בית יכריתהו האלהים ותשובת רבן יוחנן להם תשובתו בענין הבזיון וליצנות בהם: 
+
+ותרוודות כפות. וכבר ביארנו כי הסבה אשר אנו אומרים כי כתבי הקדש מטמאין את הידים כדי שנשמרם ונרחיק מהם סבות הפסדם כמו שזכרנו בסוף זבים: 
+
+
+Mishnah 7
+
+כבר קדם בה' של מכשירין מאמר המשנה כל הנצוק טהור ואע"פ שהעמוד שותת מחובר קצתו בכלי הטמא כמו שנאמר במים הבאים מבית הקברות שהם טהורים ואע"פ שראשו מחובר במקום טמא וכבר ידעת כי מדינינו כי העבדים שהזיקו אין חייבין בדיניהן בתשלומין כלל כמו שנתבאר בב"ק (דף פז.) נשים ועבדים וקטנים פגיעתן רעה הן שחבלו באחרים פטורים ואמנם היות האדם חייב כשהזיקה בהמתו הוא לשון התורה (שמות כ״א:כ״ח) כי יגח שור וגו' וכי יבער איש וגו' (שם כב): 
+
+שאם אקניטנו. אם אכעיסנו: 
+
+
+Mishnah 8
+
+אומר צדוקי שאתם מפחיתין שם משה רבינו בהיותכם כותבין אותו בשטרות עם שם המלך ר"ל שאנו כותבין זמן לפלוני המלך ואנו כותבין בשטר ההוא כדת משה וישראל ואמרו להם חכמים כי אין זה גרעון לשמו אלא בזה גדולה לאותו המלך שאנו כותבין בתורה ה' עם פרעה ולא די בזה אלא שעוד נקדים שם פרעה כמו שנאמר (שם ה) ויאמר פרעה מי ה' ולפי שזכר הפסוק אינו מאושר שיחתום מסכתא מן המסכתות בהכחשת כופר לגבורה אבל באמונה בו על כן אמר וכשלקה מהו אומר ה' הצדיק: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Zavim/Hebrew/Vilna Edition.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Zavim/Hebrew/Vilna Edition.txt
new file mode 100644
index 0000000000000000000000000000000000000000..bc6111e5d9f9183ec75df449c66a59ea2b605649
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Zavim/Hebrew/Vilna Edition.txt	
@@ -0,0 +1,266 @@
+Rambam on Mishnah Zavim
+רמב"ם משנה זבים
+Vilna Edition
+https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה זבים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כבר נתקדם לנו עיקר רוב ממה שצריך אלינו במסכת הזאת בסדר הזה אמנם אזכיר קצתן בקצרה ומזה כי הזב כשראה שתי ראיות הוא טמא טומאת זב אכן כשטהר מזובו פטור מן הקרבן וכאשר ראה ג' ראיות נתחייב בקרבן כשיטהר אמר יתברך (ויקרא ט״ו:ב׳) אדם כי יהיה זב מבשרו זובו טמא הוא זכר לשון זיבות ב' פעמים ואמר טמא. אח"כ זכר (שם) וזאת תהיה טומאתו בזובו רר בשרו את זובו או החתים בשרו מזובו זכר לשון זיבות שלש פעמים ואמר טומאתו היא אמרו מנה הכתוב שתים וקרא טמא ג' וקרא טמא הא כיצד שתים לטומאה וג' לקרבן ואילו ראה השלש כולן בשעה אחת הוא טמא וחייב קרבן אבל הזבה עד שתראה דם ג' ימים רצופים ואז תהיה זבה גמורה כמו שנאמר (שם) ואשה כי יזוב זוב דמה ימים רבים אמרו מיעוט ימים ב' רבים ג' ואמרו תלה הכתוב את הזב בראיות ואת הזבה בימים וכאשר ראתה דם יום אחד או ב' בלא עת נדתה היא אשר נקראת שומרת יום כנגד יום והיא מטמאה את בועלה ותטמא משכב ומושב כמו שביארנו בנדה ואמרו בסיפרא אין לי אלא ראתה ג' ימים שהיא זבה מנין לרואה שני ימים שתהא זבה ת"ל זובה כימי נדתה מנין לרואה אחת שתהא זבה ת"ל (שם) כל ימי זובה כימי נדתה מנין שתהא משמרת להן יום אחד ת"ל (שם) טמא יהיה וכוונת ראייתו מאמרו כימי נדתה לפי שהנדה אפילו לא ראתה אלא ראיה אחת היא נדה ושמור העקרים האלה תמיד וב"ש אומרים כי כאשר ראה ראיה אחת של זוב מטמא משכב ומושב כמו שומרת יום כנגד יום ור' אליעז' בן יהודה אומר כי תכלית מה שחולקין במי שהוא טמא כשראה ב' ראיות שאינם מצריכין בראיה השלישית אשר תביא אותו לידי קרבן שתהיה רצופה לב' ראיות אבל אפילו היה ביניהם הפסקה היא מצטרפת ועל כל שני הענינים הלכה כב"ה: 
+
+
+Mishnah 2
+
+עוד אבאר לך החילוק שיש בין הזיבות ושכבת זרע בעין ובעצם וכבר ידעת לשון התורה בזב שכל זמן שהוא רר ממנו הזוב שהוא טמא וכאשר יפסיק הזיבות ימנה ז' ימים נקיים ואחר יטהר זה דבר השם וכי יטהר הזב מזובו וספר לו שבעת ימים ומתי שיראה ראיה של זוב בתוך הז' ימים ואפילו ברגע אחרון של יום שביעי צריך שיתחיל לספור אחר אותה ראיה לפי שאמר הקדוש ברוך הוא שבעת ימים לטהרתו עד שיהיו השבעה ימים כולן טהורין מן הזיבות ואמר יתברך (שם) זאת תורת הזב ואשר תצא ממנו שכבת זרע ואמרו בסיפרא מה הזוב סותר בזב אף שכבת זרע סותרת וכבר ביארנו לך בנזירות שענין הסתירה אצלם נפילת הימים הקודמים ושלא יספרו אותן ואמרו שם אי מה הזב סותר את הכל אף שכבת זרע תסתור את הכל ת"ל לטמאה בה אין לה אלא יום אחד ובית שמאי אומרים שכיון שלא נפסקה הזיבות בשלשה ימים טהורים שהם מספר הימים אשר בכמותם יהיה זב גמור לא יחשבו לו אותן הימים אלא אפילו שכבת זרע תפיל אותן ואין הלכה כרבי ישמעאל: 
+
+
+Mishnah 3
+
+כבר ידעת שענין זב גמור שיהיה חייב בקרבן ואמר ית' טומאתו בזובו ובא הפתרון טומאתו תלויה בזובו ואינה תלויה ביומו על כן אפילו ראה שלשה ראיות בשעה אחת הרי זה זב גמור וכן אם ראה ראייה בכל יום שלשה ימים רצופים אמנם כשהיתה הפסקה בין ראייה וראייה יום שלם אין מצטרפין אחת לשניה לא לענין טומאה ולא לחייב קרבן כמו שביארנו מדעת בית הלל: 
+
+
+Mishnah 4
+
+אם היה בין ראייה וראייה פחות מכדי טבילה וסיפוג אינה שתי ראיות אבל תחשב ראייה אחת וממה שראוי לידע כי ראייה אין לה שיעור אלא כל שהוא וזהו אמרו החתים בשרו ואפי' כל שהוא אמנם הגבול הזה אשר גבלוהו שהוא כדי טבילה וסיפוג הוא פחות מדה שתהיה בין שתי ראיות ונחשוב אותו ב' פעולות ויחשבו כשתי ראיות: 
+
+
+Mishnah 5
+
+כבר ביארתי לך שענין מרובה הוא המשכת הזוב זמן רב. וגדיון שם מקום. ושילוח הנהר המפורסם וכאשר יעמוד הזב שיעור שיהלוך אדם בינוני ההליכה שיעור הדרך ההוא כבר ראה שלשה ראיות בזמניהן ר"ל בין כל אחד ואחד כדי טבילה וסיפוג והודיענו כי מרציפת הזוב אין משים הראיות לג' זמנים ראייה אחת. ולשון סיפרא וזאת תהיה וגו' מלמד שהוא מטמא בג' ראיות אין לי אלא גדולות קטנות מנין ת"ל תהיה אפי' כל שהוא החתים אפילו כל שהוא בשרו אפילו כל שהוא אם נאמרו בגדולות למה נאמר בקטנות אלא ליתן שיעור לגדולות אם ראה אחד מרובה כג' הרי זה זב גמור ואמנם נקראו ראשונות גדולות מפני אמרו (ויקרא ט״ו:ג׳) רר בשרו אשר עניינו ההמשכה בשתיתת הזיבות ור' יוסי אומר כי כשראה אחת בלבד מרובה כב' ולא הקדימתה ראייה ולא נתאחרה אחריה ראייה אחת הרי זו נחשבת אחת אע"פ שהיא כב' ולא נחשוב לעולם אחת גדולה בראיות אלא א"כ היתה גדולה כג' ראיות אז נחשוב אותה כג' לפי שהפסוק אשר למדנו ממנו ענין הזה בזב בעל ג' ראיות מדבר והוא אמרו וזאת תהיה טומאתו בזובו כמו שביאר ולא משך ר' יוסי הדין מבעל ג' לבעל ב' ואין הלכה כר' יוסי: 
+
+
+Mishnah 6
+
+ההלכה הזאת מבוארת מאד אחר ידיעת ב' העיקרים האחת שהזב כשראה קצת ראיה בסוף היום וקצתה בלילה בתחלה יחשבו לו ב' ראיות לפי שנתחלקה הראייה בב' ימים ואפילו אם היו זמניהן שני רגעים מן הזמן רגע בסוף היום ורגע מתחילת הלילה והעיקר השני כי בין השמשות הוא ספק אם הוא מסוף היום או מתחלת הלילה ועל כן ידינו בו לחומרא ולשון התוספתא (פ"א) מודה רבי יוסי בראייה אחת בין השמשות שאע"פ שאין בה כדי טבילה וסיפוג שיש בה ב' ראיות מפני שב' ימים חולקים ואמרו עוד בתוספתא בין השמשות מן היום ומן הלילה ספק כולו מן היום ספק כולו מן הלילה מטילין אותו לחומרא לשני ימים ואמרו עוד בש"ס (מגילה ח.) למאי הלכתא לראיות רצה לומר שנחשוב ראיית בין השמשות בספק שתי ראיות ומה שחייב שיהיה הרואה ב' ימים בין השמשות ספק לטומאה ולקרבן הוא מה שאספר לך כי אם ראה בין השמשות של ע"ש ובין השמשות של שבת והדבר בין השמשות ספק כמו שביארנו והרי יתכן שהיתה הראייה הראשונה ביום ו' והשניה בליל ראשון והוא טהור לפי שיש הפסקה בין ב' ראיות יום שלם והוא יום שבת ויתכן עוד כי הראשונה היתה קצתה ביום הו' וקצתה ליל שבת וכן השניה היתה קצתה ביום השבת וקצתה ליל א' ויהיה לו ד' ראיות רצופו' ויהיה חייב בקרבן וכבר נתבאר איך הוא ספק לטומאה וספק לקרבן ועל כן מביא קרבן ואינו נאכל כמו שביארנו במקומו בקדשים: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+הזיבות. הוא חלי מחוליי כלי הזרע וזה כי כלי הזרע יחלשו כחם המחזיק והמעכל וכל כחות הגוף נשארים בעניינם הטבעי ואז ישתות הזרע בלתי מבושל ויצא בלא הנאה מאין תשמיש ויהיה עינו נוטה לאדמימות מעט ועצמו רקיק ולשון התוספתא (פ"ב) מה בין זוב לשכבת זרע זוב בא מבשר מת ושכבת זרע באה מבשר חי זוב דומה ללובן ביצה המוזרת ושכבת זרע קשורה כלובן ביצה שאינה מוזרת וכשתקרה לו השתיתה הזאת מסיבה מתחדשת בו מחלישות כוללת כחות הגוף כולן או מחמת כובד שהכבידן הרי זה אינו זב עד שתהיה סיבת השתיתה חולשת כלי הזרע לבד והוא אמרו יתעלה (ויקרא ט״ו:ב׳) כי יהיה זב מבשרו ואמרו בפירושו מבשרו טמא לא מדבר אחר מכאן אמרו בשבעה דברים בודקים את הזב. 
+
+וענין אמרו במאכל ובמשתה שיאכל הרבה או ישתה הרבה כי זה ממה שיחליש הכחות בהכבידו עליהן וכן אם אכל או שתה מאכלים ומשקין שמשתיתין הזרע ואפילו אם היה בכמות מועט. 
+
+ופירוש במראה שיראה בריה יפת הצורה ותערב לו לתשמיש ואע"פ שלא קדמה לו לעולם מחשבה בתשמיש הבריה ההיא וכן אם קדמה מחשבתו בענייני התשמיש ואע"פ שאין בדמיונו צורת בריה ידועה והוא אמרו בכאן בביאור הענין הזה הרהר עד שלא ראה או ראה עד שלא הרהר ור"ע אומר אפילו אכל איזה שיעור שיהיה ומאיזה מאכל שיהיה נאמר כי מסבת התעסקו במה שנתעסק שתתה שכבת זרעו ולא יהיה זוב אלא אם ראה על ריקות האסטומכא והמנוחה לא שנתקדם לו יגיעה ולא ענין מן הענינים אשר קדם ספורם וכבר ביארנו כי הזב כשראה ראייה של זוב בשבעה ימים נקיים סתר את הכל ואם ראה שכבת זרע סתר יומו וכל הראיות אין צריכין בדיקה אבל אם היו באונס כגון שיוכה על גביו או יפחד ותשתות שכבת זרעו ואפי' אם היה בספק סותר והוא פירוש אמרו משנזקק לזיבה אין בודקים אותו ואין הלכה לא כר' יהודה ולא כרבי עקיבא ולא כר' אליעזר: 
+
+
+Mishnah 3
+
+הרבה פעמים יצא מן הגיד זרע נימוק שאינו מבושל אחר יציאת השכבת זרע ורבים מתרעמים מזה אשר הם מרבים התשמיש ואומרים לרופאים כשעומדים מתשמיש יצא הזרע מהם רקיק העצם מאד אדום העין ועוקץ על כן מי שראה קרי ואח"כ ראה זוב לא יטמא בזיבה כל הכ"ד שעות אבל נאמר כי הזוב הזה הוא מחמת ש"ז הקודמת ואמרו בתוספתא (פ"ב) כשם שתולין לש"ז מעת לעת כך למראה ולהרהור מעת לעת למאכל ולמשתה ולמשא ולקפיצה תולין לו כל זמן שהוא מצטער ונאמר כי הזוב הזה הוא מחמת הצער ולא מחמת בשרו ורבי יוסי אומר תשלום היום בלבד ואף אם ראה קרי ביום באיזה עת שיהיה אינו מטמא בזיבה שארית היום בלבד. 
+
+וכבר ביארנו פעמים כי העובדי כוכבים אינם מטמאים בזיבה מן התורה והעיקר אצלינו גר שנתגייר כקטן שנולד ואין משגיחים לדבר מעניניו הקודמות וע"כ אין אנו חוששין לקרי שראה והוא עובד כוכבים עד שנאמר ישאר כ"ד שעות מעת הקרי ואז יטמא בזיבה. וכבר קדם במסכת נדה (דף ב.) כי רואה דם תטמא למפרע מעת לעת וכן המקשה יש לה זמן מוגבל שכל דם שתראה בו הוא דם קשוי יהיה מחמת ולד והוא טהור ונחלקו בכמות זמן הקושי כמה הוא בפרק ד' של נדה (דף לז:) אמנם לדברי הכל כל זמן שלה הוא מעת לעת בכיון. וכן אמרו יתעלה במי שיהרוג עבד כנעני שלו בהכאה (שמות כא) אך אם יום או יומים שאמרו בקבלה שר"ל יום שהוא כיומים פי' מעת לעת שהם ג"כ ידקדקו בו דקות זמן וכן כלב שאכל בשר המת אשר קדם בפרק י"א מאהלות כי כל ג' ימים נחשוב אותו בשר מת כברייתו ויטמא טומאת מת בעבור כי אינו מתעכל הרי כי באותם ג' ימים ידוקדק בהן הזמן מעת לעת מעת האכילה עד מות הכלב כמו שנתבאר שם ואין הלכה כרבי יוסי: 
+
+
+Mishnah 4
+
+אמר הקב"ה (ויקרא ט״ו:כ״ד) כל המשכב אשר ישכב עליו הזב יטמא ואמר (שם) והיושב על הכלי אשר ישב עליו הזב יטמא ואמרו אין לי אלא בזמן ששכב על המשכב וישב על המושב שכב על המושב וישב על המשכב עמד נתלה ונשען מנין ת"ל יטמא יטמא ריבה הלכך כשישב הזב וחביריו ר"ל זבה ונדה יולדת ומצורע על דבר שמטמא משום משכב כמו שנתבאר בכלים (פ"א מ"ג) או ישן עליו או עמד עליו או נסמך בעצם ברוב גופו עליו או נתלה עליו אז יהיה אותו דבר משכב ודינו כדין משכב זב אשר דבר בו הכתוב רוצה לומר במשכב שהוא מטמא אדם וכלים והשם הכולל לאלו חמשה פנים הוא מדרס כמו שביארנו בפרק תשעה עשר דכלים אחר כך אמר כי המשכב כשנטמא והיה משכב זב שהוא מטמא אדם בשבעה פנים טומאה שיהיה האדם ההוא מטמא בה בגדים כשנגע בהן והוא מחובר במשכב באחת מז' פנים 
+
+וזהו פי' אמרו מטמא אדם בשבעה דרכים לטמא בגדים ר"ל כי הוא בעת חבורו במשכב הטמא באחת מן הז' דרכים יטמא בגדים והז' דרכים זהו פירושן כי האדם הטהור כשעמד או שכב או נתלה או נשען ברובו על משכב הזב הרי נטמא והוא ראשון לטומאה ואפילו היה בינו ובין המשכב אלף אמצעים ואפילו תחת אבן מסמא כמו שביארנו בתחלת מסכת כלים והוא יטמא בגדים כשנגע בהן בעוד שהוא נסמך למשכב באחד מן הה' פנים ואפילו אם היה ביניהן אמצעי כמו שביארנו וכן אם נגע האדם הטהור במשכב הטמא שנגע באיזה אבר מאברי גופו הרי הוא טמא ומטמא בגדים כשנגע בהן בעוד שהוא נוגע במשכב ומתנאי המגע ההוא שלא יהיה בין שטח גופו ובין המשכב אמצעי וכן כשנשא האדם הזה הטהור משכב הזב מטמא בגדים בעוד שהוא נושאו ואפילו היה בינו ובין המשכב אמצעי ואין חלוק בין אם נשא משכב על גופו עד שיהיה כובד המשכב עליו או אם יתלה אותו בידו כיון שנשאו מן הקרקע ואפי' לא נגע בו יטמא וכן הוא הדין כל מה שמטמא במשא כמו שביארנו בתחלת כלים ושמור אלו העקרים כולם והבינם ואל תצריכני לחזור אותן כי כבר החזרתים פעמים בסדר הזה במקומות מפוזרים לפי שהן עקרי טומאה וטהרה: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כיון שהגיעה תנועה לכלים האלה מגוף הזב הרי כבר טימאם והויא מדרסו כיון שבכחו הניעם כאילו נתלה באלו הכלים או נשען עליהן וכן האדם עצמו שהניעו הזב נטמא אמר יתברך (ויקרא ט״ו:י״ב) וכלי חרש אשר יגע בו הזב ישבר ואמרו (שם ו) וכלי חרש אשר תבושל בו ישבר מה בו האמור להלן מאוירו אף כאן מאוירו ומשום שנתבאר לנו בקבלה המורה עליו בג"ש שהזב לא יטמא כלי חרס אלא מאוירו אבל כשנגע בו מאחוריו אינו מטמא אמרו מאחר שלמדנו שאינו מטמא אותו אלא מאוירו מה ת"ל אשר יגע בו מגע שהוא ככולו הוי אומר הסיטו ועל כן הוא העיקר אצלינו שהזב מטמא בהיסט והוא ההיסט אשר יסיט הזב לטהור כמו שיהיה האיש הטהור על קצה קורה יניע הזב הקצה האחר עד שיתחדש לטהור תנועה מחמת הזב הרי כבר נטמא ואם היו בגדים ראויים למדרס הוויין מדרס בתנאי שיהיו יושבים בספינה וכיוצא בה או רוכבים על גבי בהמה אשר אפשר שידרס עליהן אבל כשהן כלים שבאה להן תנועת ההיסט לבד הרי אלו טמאים כאילו נגע בהן אמנם כשהן יושבים או רוכבים אנו חוששים שמא דרס: 
+
+ואסדה. בלשון ערבי מערי"ה והיא ספינה קטנה מאד עוברים בה הנהר: 
+
+וספסל. כסא: 
+
+וגשיש. עצים ששמים בארץ תחת לוחות המטה שלא יפסדו: 
+
+וכלונס. קורה: 
+
+מחגירין. לשון חגר ר"ל כשיושבים עליהם בני אדם (נוטע) [נענע] בהם לכאן ולכאן. 
+
+ואילן שכחו רע ר"ל חלוש בענין שיטה באנשים אשר עליו. 
+
+וכבש גשר של עץ ושמור העיקר והוא היסט הזב כי עליו נבנו חוקי המסכתא ודיניהן ואין הלכה כרבי יהודה: 
+
+
+Mishnah 2
+
+מגיפין. סוגרים השער יחדיו או פותחים אותו יחדיו: 
+
+מפשילין בחבלים. מותחין החבלים יחדיו: 
+
+פורקין. מורידין המשא מעל הבהמה וטוענין מגביהין המשא על הבהמה ואלה כולם מינים מן ההיסט ואמר וכולן ר"ל כל מה שזכר מראש הפרק שהן כולן טמאים והן ראשון לטומאה לענין תרומה ומה שעליה בקדושה אמנם לענין שימנע מבית הכנסת עד שייחדו לו מקום כזבים וכמצורעים לא ואין הלכה כר' יהודה ולא כר"ש: 
+
+
+Mishnah 3
+
+להמיט בה אדם. שתטה בו כשעולה בה וכבר נתבאר לך כי אמרו בתחלת הפרק ספינה ולא ביארה היא ספינה קטנה שהיא מטה באדם והמאמר כולו מבואר ממה שקדם ביאורו בפרק זה: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+רבי יהושע חולק על הסתם הקודם אשר אין מטמא מדרס אלא כשהם יושבים בספינה או באסדה אבל לא בצדה וכן לא ישים ת"ק כלים שבראש הנס והוא ראש התורן מדרס אחר כן אמר ר' יהושע כי הנדה הזאת כשנשאה עריבה מלאה בגדים וכבד עליה משאה ואע"פ שלא נגעה בבגדים הרי אותן הבגדים מדרס וכאילו נסמכה על אותן בגדים: 
+
+הקיש על כצוצרא. כשהכה על כצוצרא הנקרא בל' ערבי כיבי"ם והניע אותו והפיל ככר של תרומה בהנעת הכצוצרא הרי הוא טהור. ולא נאמר מכח הזב נתנענע ואין הלכה כרבי יהושע: 
+
+
+Mishnah 2
+
+אני אבאר הענין ואחר אפרש השמות וזה שהוא אומר כשיהיה הדבר שיכה עליו הזב חזק וקיים מעט התנועה כפי כחו וקיומו בקרקע והפילה דבר שהניעו בתנועתו בהכאתו הרי הדבר ההוא הנופל או מתנדנד טהור לפי שהתנועה המגעת לו מן הזב חלושה מאד וכשיהיה הדבר אשר יכה עליו הזב מניע דבר אחר רעוע ממהר התנועה ממניע כל דהו הרי הדבר המתנועע על ידי הדבר הממהר התנועה טמא וכאילו הזב הניעו בידו ר"ל בהיסטו וזה שאמרו בכאן טהור ר"ל כי הדבר המתנועע כשיכה הזב על אחד מאלה טהור מפני קיומו ומיעוט תנועתו מחמת הזב ובתחלה זוכרם לפי שהוא תבניתם וקיומם בבנין בזמן ההוא והעיקר כבר הודעתיך אשר בו תדע היות איזה דבר יניע הזב ונפל בתנועתו דבר אחד אם יהיה הדבר הנופל טמא או טהור: 
+
+ומריש. היא קורה גדולה אשר משימים על העמודים וקצות קורות הגג סומכות עליה אשר אנו קורין אותו בלשון ערבי אל נש"ף: 
+
+ומלבן. רבוע של קורות יהיו על הקרקע נטועות כדמות מעקה וצינור בלשון ערבי מסא"ב וכן לוח אמר אפילו היה קשור בחבלים אשר תקל תנועתו יותר מאשר היה בנוי: 
+
+וים. סיבוב של עץ יתקבץ בה קמח כדמות חוק בלשון ערבי והוא ג"כ קבוע קצתו בקרקע ואצטרובל סיבוב של עץ שהוא תחת הרחים כדי שינשאו מן הקרקע בעת טחינה והיא ג"כ בנויה בקרקע: 
+
+וחמור של רחים. קורה שסומכים בה הרחים היו קורין לה חמור:
+
+וסאה של רחים. מדה גדולה קבועה קצתה בקרקע ג"כ: 
+
+וקורת הבלנים. קורה של בלנים שהיתה צורתה מפורסמת אצלם ולפי דמותה והנחתה בבנין נפל החילוק ביניהם אם תנועתה קלה אז יהיה הדבר הנופל בתנועתה טמא ואם תנועתה כבדה תהיה טהור: 
+
+
+Mishnah 3
+
+נגר. הוא יתד ונקרא בלשון ערבי אל מתרא"ה 
+
+ומנעול במה שסוגרין הפתח 
+
+ומשוט בלשון ערבי מגרא"ף 
+
+וקלת סיבוב של עץ שעושים סביב הרחים כדי שלא יפרח האבק מן הדבר הנטחן כמו שבארנו ברביעי מבתרא (ב"ב סה. בפיה"מ) ואין הלכה כר' נחמיה ור"ש: 
+
+
+Mishnah 4
+
+ספסלים. כסאות ארוכות: 
+
+פונדיות. כיסים ארוכים. 
+
+וכסיות כלי (חגורות של) עור נאותין למשכב ופי' לארכן טמאין הוא שיהיה אורך הזב על רוחב הפונדיות או הכסאות אשר יכלול אותו כולו כמו זה ועיקר ההלכה אמרו יתברך (ויקרא ט״ו:ט׳) וכל המרכב אשר ירכב עליו הזב יטמא ואמרו בסיפרא עד שינשא רובו עליו והעיקר אצלנו שאינו מטמא משכב עד שינשא רוב הזב עליו ואין הלכה כר"ש: 
+
+
+Mishnah 5
+
+טליות. קיבוץ טלית ואמרו עשרה לשון רבוי וכן אם היו אלף והאבן מלמעלה וישב הזב או הנדה על אותה האבן נטמא הבגד התחתון וחזרו כולן משכב כמו שבארנו בתחלת כלים כי המשכב מטמא מתחת אבן מסמא וכשכרע הכף אשר בה הזב אין המשכב ההוא והמושב מדרס והוא ענין אמרו טהורין לפי שהזב כשהסיט כלי או נשאו אינו משים אותו משכב כמו שבארנו וכשכרע הכף אשר בו המשכב ה"ז חוזר טמא מדרס לפי שכבר נתלה הזב במשכב ההוא וכבר קדם לנו כי הזב מטמא את המשכב בה' דרכים ומן כללם נתלה ואמר ר' שמעון כי כשהוא המשכב אשר הכביד הזב אחד וכרע בו אז יהיה טמא מדרס אבל כשהן שתי משכבות או יותר והכריעו את הזב אינה חוזרת משכב הזב כיון שכל אחד מכל המשכבות לבדו אינו מכריע הזב אלא כולן ואנו צריכין במשכב שישא רוב הזב כמו שזכרנו ועוד יבאר זה והנה כל משכב מהן נשא מיעוט הזב והוא אמרו שאין אחד נושא את רובו ר"ל שאין המשכב הא' נושא את רוב הזב ואין הלכה כר"ש: 
+
+
+Mishnah 6
+
+אין חילוק בכאן בין כרע הזב או כרעו אוכלין טהורין שהרי הן אוכלין טמאין בהיסט הזב כמו שקדם מגע שהוא ככולו אמנם הצרכנו שם במשכב שיכרע כדי שישוב אב מאבות הטומאות כאילו ישב הזב עליו כמו שבארנו ואמרו ובמת הכל טהור ר"ל כי המת שיהיה בכף מאזנים ואוכלין ומשקין או כלים או משכבות בכף שניה בין אם כרעו הן או כרע המת הכל טהור לפי שהמת אינו מטמאמשכב ומושב כמו שיתבאר והוא ג"כ אינו מטמא כשהסיט ואחר כן אמר חוץ מן האדם כי כשיהיה המת בכף מאזנים והאדם בכף שניה וכרע החי נטמא בהיות נושא המת ופשוט הוא כי כ"מ שנאמר מת הכונה בו הדבר המטמא מן המת והוא כזית מבשרו ואבר ממנו ושאר מה שנתבאר בשני של אהלות וכבר ביארנו טומאת משכב ואמרנו שעניינה כשישב הזב אפי' על הבגדים מרובין והאחד על השני חוזר התחתון משכב הזב ואע"פ שלא נגע בו וזה בלבד בזב אמנם במת דין הכלים שתחתיו או הנוגע בהן שוין וכבר נתבארו דינים אלו בראשון של אהלות. אמר הקב"ה (ויקרא ט״ו:כ״ד) כל המשכב אשר ישכב עליו הזב יטמא ולא אמר כל המשכב אשר ישכב עליו יטמא והיה הענין חוזר על הזב קדם זכרו דקדקו מזה ואמרו הזב לא המת 
+
+וטומאת מדף הוא מה שאגיד לך וזה כי הזב וחביריו רוצה לומר זבה ונדה ויולדת כשהיה עליו למעלה ממנו אוכלין ומשקין נטמאו ואפילו אם היו בינו ובינם חציצות רבות וכן כשיש למעלה מן הזב כלים מונחים זה על זה הרי הכלי העליון טמא טומאת מדף ואע"פ שבינו ובין הזב חציצות רבות אמנם הכלי ההוא טמא טומאה קלה ר"ל שאינו אב הטומאה אבל דינו כדין כלים שנגעו בזב אשר מטמאין אוכלין ומשקין בלבד לא אדם וכלים וכבר נתבאר לך כי כל הכלים הראויים למשכב שתחת הזב כולן אב הטומאה ואין חילוק בין המשכב התחתון הדבק בקרקע או המשכב הדבק לגופו וכל הכלים אשר על הזב כולן ראשון לטומאה ואין חילוק בין הבגד הדבק בגופו מלמעלה ובין הבגד העליון אשר כנגד הרקיע הכל טמא טומאת מדף ואין הדין הזה במת אבל דין כלים שעל גבו או כלים שתחתיו או כלים שנגעו בו דין אחד לכולן והוא מה שנתבאר בב' של אהלות ותלמוד הענין הזה בזב מאמרו בו וכל כלי עץ ישטף במים אמרו בספרא מה בא זה ללמדנו אם ללמד שיטמא כלי שטף במגע הרי כבר נאמר והנוגע בבשר הזב יכבס בגדיו אם הנוגע בו מטמא כלי שטף במגע הוא עצמו לא יטמא כלי שטף במגע א"כ למה נאמר וכל כלי עץ ישטף במים אלא אלו אוכלין ומשקין וכלים שעל גבי הזב ואמרו עוד וכל כלי עץ ישטף במים מלמד שהוא עושה על גבו מדף והלשון הזה של מדף משתמשין בו בענין אחר של טומאה כמו שביארנו בי' של פרה ועל אותן הענינים אמרו בש"ס (נדה ד:) מאי מדף כדכתיב קול עלה נדף ר"ל כי הוא מענין התנועה ופירוש הזה אינו מן הגמרא אלא שכתבוהו בגליון מן פירוש סבוראי וכתבן המעתיק בתוך הדברים ולא נזכרו עליהן אמנם הענין אשר אנחנו בו בכאן עיקרו מנדף והוא יוצא ממאמרם ריחו נודף ר"ל יריח למרחוק הרבה והפליג הענין הזה על הזב אשר יטמא כלים שעל גביו ואפי' אם היה ביניהן חציצה רבה כאילו יעבור ריחו ויגיע אליהם ויטמאם על דרך הדמיון: 
+
+
+Mishnah 7
+
+רבי שמעון אומר שהזב לא נישא רובו על כל אחד לפי מה שבארנו אותו בכף מאזנים ואמנם דברי הכל בבהמה כולן טהורות סיבת זה מה שביאר הש"ס (שבת דף צג.) וזה כי העיקר אצלינו מסייע אין בו ממש וכאשר חשבו שאחד מאלה הד' רגלים של בהמה שכבר נשא הרי הטלית אשר תחתיו טהורה לפי שסמיכות הבהמה ההיא על ג' הנשארים וזה הרביעי אע"פ שלא נשאתהו והוא עוזר אותן מסייע אין בו ממש וכן נאמר בכל רגל מד' שהוא מסייע וע"כ כולן טהורות: 
+
+ועקל. הוא הקשר הסובב את הדבר הנסחט. 
+
+וקורת בית הבד הקצה האחד הוא למעלה מן העקל והיא סוחטתו ועל הקצה האחר היה יושב הזב: 
+
+ומכבש של כובס. מכבש שכובשין בו הכובסין הבגדים אחר שכבסן יכביד אותן תחת המכבש וכשישב הזב על קצה המכבש אשר הבגדים תחתיו הן טהורין וחיוב זה יודע מצורת מכבש של כובסין אצלם באותו זמן לפי שאין ספק כי כשישב הזב על אותו קצה לא יביא כובד על גבי הכלים שיהו משכב ור' נחמיה אומר כי הן שבין משכב כבר הוא מכביד עליהן ואין הלכה כר' נחמיה ולא כרבי שמעון ולא כרבי יוסי: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+היה זוכר לעיקרים אשר ביארנו בתחלת זה הסדר שאב הטומאה הוא אשר יטמא אדם וכלים ולד הטומאה לא יטמא אדם ולא כלים ושכל מה שנטמא באב הטומאה הוא ראשון ונקרא ג"כ ולד: 
+
+ואמר בהלכה הזאת כאשר יטמא בזב בעוד שהוא מחובר בו הרי הוא מטמא כלים כשנגע בהן ואע"פ שהוא ראשון לטומאה אמנם כל זמן שהוא מחובר באב יטמא כלים וזה מצינו בפסוק שאמר שהוא יטמא בגדים בשעת מגעו והוא אמרו (ויקרא ט״ו:ז׳) והנוגע בבשר הזב יכבס בגדיו ר"ל כי כל זמן שהוא נוגע בבשרו והוא מחובר במטמאין כשנוגע בבגדים טמאים וחזרן ראשון לטומאה לא שני ובספרא אמרו ומטמא שאר כלים כבגדים אלא כלי חרס בלבד אין מטמא אותו אלא אב הטומאה או המשקין כמו שבארנו בתחלת הסדר 
+
+וענין אמרו אבל לא במשא הוא שאם נשא אוכלים ומשקין בשעת מגעו בזב אין מטמא אותן עד שיגע בהן וזה הכלל שאמר ר' יהושע הוא קיים הולך על העקרים הקודמין ואין חולק עליה וסמוך עליה: 
+
+
+Mishnah 2
+
+תחלה מה שראוי שתדעהו כי באיזה מקום שיאמר מטמא ב' ופוסל אחד שהוא רומז אל התרומה אשר כבר נתבאר בה כי הראשון והשני טמאים ומטמאים והשלישי פסול וכל אב הטומאה מן אבות הטומאות הוא מטמא ב' ופוסל אחד לפי שהאוכלין אשר יגע בו הוא ראשון ואשר נגע בראשון הוא שני והרי הם טמאין ואשר יגע בשני הוא שלישי והוא פסול כמו שבארנו וכל ראשון לטומאה הוא מטמא אחד והוא השני אשר יגע ופוסל אחד והוא השלישי אשר יגע בשני ושמור הענין הזה וג"כ כי כל אב הטומאה אמרו בו שהוא מטמא אדם לטמא בגדים והאדם ההוא בעת שמיטמא בו או במגע או במשא אם הוא מטמא בגדים במשא דוקא בעת שהוא מחובר במטמאיו כי אז יחשב כמו הזב עצמו לענין שהוא מטמא שנים ופוסל אחד אלא שאינו מטמא לא אדם ולא כלי חרס כמו שנתבאר בכלל רבי יהושע וכשפירש ממטמאיו נשאר ולד הטומאה וכמו שאינו מטמא כלים אחר פרישתו כך אינו מטמא שנים אבל מטמא אחד ופוסל אחד כדין כל ראשון לטומאה וכל ראשון לטומאה אמרנו בו כי הנוגע בו אינו מטמא בגדים ושהנוגע בו בין בשעת מגעו בין לאחר פרישתו מטמא אחד ופוסל אחד ושמור העיקר הזה ג"כ שהוא מפתח הפרק הזה ואחר ההקדמות האלו שים דעתך להבין ההלכה הזאת 
+
+אמר שכל מה שינשא על גבי הזב ואפילו היה בינו ובין הזב אמצעיים הרי הוא טמא בין אם היה הדבר אשר על גבי הזב אדם או כלי שטף והם המדף כמו שבארנו או אוכלין ומשקין או משכב ומושב הכל טמא והוא מטמא שנים ופוסל אחד כל זמן שהוא על גביו וכשפירש נשאר ראשון לטומאה ומטמא אחד ופוסל אחד ובא המשל בזה אמרו אצבעו של זב תחת נדבך והוא הלוח אשר יבנה עליו את הכותל כמו שבארנו בברכות (דף טז) ואמרו גם כן האוכלין והמשקין והמשכב והמושב והמדף מלמעלן וחייב בכולן טומאה 
+
+ואחר כך אמר כי כל מה שינשא הזב על גביו ויהיה הטמא מלמעלה והדבר הוא מלמטה וביניהם אמצעי היה הדבר אשר מלמטה טהור כיון שבינו ובין הזב אמצעיים אלא אם יהיה אדם או משכב ומושב שהוא יטמא ואפילו תחת אבן מסמא [כמו] (כגון) שנתבאר פעמים אמנם אם היה תחת הזב אוכלין ומשקין או כלי שטף אשר נקרא מדף הרי הן טהורין ובא המשל בזה באמרו הטמא מלמעלה והטהור מלמטן ואמרו משכב ומושב מלמטן ואמרו האוכלין והמשקין והמדף מלמטן טהורין כיון שלא נגע בהן הזב ולמה שביניהן אינו מטמא מחיצות הרבה ולזה רמז באמרו וכל שהזב נישא עליו טהור חוץ מן הראוי למשכב ולמושב ואדם לפי שהעיקר אצלינו כי טומאת אוכלין ומשקין ושאר כלי שטף וזו היא טומאת מדף אמנם יטמאו ואפי' בלא אמצעיים מעל גבי הזב אבל לא מתחתיו ולשון סיפרא ק"ו שיעשה על גביו משכב מה אם במקום שלא עשה תחתיו מדף עשה תחתיו משכב מקום שעשה על גביו מדף אינו דין שיעשה על גביו משכב ת"ל (ויקרא ט״ו:י׳) וכל הנוגע בכל אשר יהיה תחתיו יטמא תחתיו הוא עושה משכב ואין עושה על גביו משכב ואמר עוד מלמד שהוא עושה על גביו מדף ואמנם אמרו במשכב ובמושב כשנכנסו תחת כובד הזב שהן מטמאין ב' ופוסלין אחד ולא פירשו מתחת הזב וזה מבואר היטב לפי שהמשכב הוא מאבות הטומאות בין אם היה הזב יושב עליו או עמד ממנו אמר יתברך והיושב על הכלי אשר ישב עליו הזב אמרו אין לי אלא בזמן שהוא יושב עליו הזב מנין לעשות ריקם כמלא ת"ל כלי לעשות ריקם כמלא וכבר ביארנו בראשון מכלים שהנוגע במשכב מטמא בגדים בשעת מגעו לטמא ב' ופוסל אחד ואין צריך לומר שיהיה המשכב עצמו מטמא ב' ופוסל אחד: 
+
+
+Mishnah 3
+
+לפי שאמר בהלכה הקודמת כי הכלים והמשקים וכלי שטף מלמטן טהורים ואפילו היו תחת משכב הזב אמר סבת זה אמרו כל הנושא ונישא וכו' ופשוט הוא וכבר החזרתי הענין הזה פעמים מיראתי הטעות בו שכל מה שתשמעהו אומר מלמעלן או מלמטן או נושא או נישא אין שם ענין נגיעה כלל אפי' היה החוצץ ביניהן אבנים ואחר זה שמע פירוש ההלכה אות באות אמרו כי כל מה שיהיה למעלה ממשכב הזב מאוכלין ומשקין וכלים הרי הוא טהור וכן אם היו אלו מלמטה והמשכב למעלה מהן הרי הן טהורין חוץ מן האדם לבדו כי הוא כשהוא המשכב עליו טמאו לפי שהמשכב מטמא במשא וכן אם הושמה אבן למעלה ממשכב הזב וישב אדם טהור על האבן נטמא כיון שנישא על גבי משכב כמו שאם ישב הזב על האבן נטמא המשכב אשר מלמטה כך כשישב הטהור על האבן מיטמא מן המשכב אשר מלמטה ולשון ספרא והיושב על הכלי אין לי אלא בזמן שהוא יושב ונוגע בו מנין לעשרה מושבות זה על גב זה אפילו על גבי אבן מסמא ת"ל והיושב על הכלי אשר ישב עליו הזב יטמא מקום שהזב יושב ומטמא ישב הטהור ויטמא אח"כ אמר כי כל מה שיהיה ג"כ על הנבילה או תהיה הנבילה עליו הרי הוא טהור אלא המסיט אמנם כשתהיה הנבלה מלמעלה הוא יטמא על כל פנים רוצה לומר האדם לפי שהנבילה מטמא במשא כמו שבארנו בראשון של כלים ואמנם דברו כשהיה האדם מלמעלה והנבילה מלמטה שהוא לא יטמא אלא בהיסט רוצה לומר אם הניע הנבילה בעת היותו נישא עליה לפי שהנבלה מטמאה בהיסט כמו שבארנו שם רוצה לומר כי הטהור כשהסיט את הנבילה ואע"פ שלא נגע נטמא 
+
+ואמר ר"א אף הנושא כבר ביאר לנו הש"ס (חולין קכד:) ותקנו ואמרו כי ר"ל והוא שנושא ר"ל כי המסיט לא יטמא אלא אם היה נושא לא שתהיה מתחתיו והוא אמרם אימא והוא דנישא ואין הלכה כר' אליעזר ואח"כ אמר כי כל הנושא ונישא על גבי המת טהור חוץ מן המאהיל שכל מה שמאהיל על המת או יאהיל המת עליו יטמא ע"פ התנאים הנזכרים באהלות (פ"ב) וכן האדם כי הוא כשנשא המת עליו הרי הוא טמא לפי שהמת מטמא במשא אמנם כשהיה האדם נישא על גבי המת ולא יהיה מאהיל וזה כשיהיה ביניהם חציצת הדבר המאהיל אז לא יטמא אלא אם הסיט לפי שכל מה שיטמא במשא כשהסיטו הטהור נטמא כמו שבארנו בראשון של כלים: 
+
+
+Mishnah 4
+
+כבר נקדם בפרק הזה כי האדם כשיהיה נישא על גבי הזב או הזב נישא על גביו טמא ואמר בכאן כי כשיהיה הטהור נושא מקצת הזב או היה הזב נושא מקצת הטהור שהוא טמא לפי שלא נצטרך שינשא או ישא הרוב אלא במשכב לבד לא באדם כמו שנתבאר ור"ש אומר כי אפי' באדם כשהטמא נושא את הטהור צריך שישא רובו ואז יטמא אותו וכן נתבאר בתוספתא וחבורי טמא וחבורי טהור כגון השיער והצפרנים ולשון התוספתא (פ"ה) ואלו הן [חיבורין] השינים והצפרנים והשיער שלהן ואלו הן מקצתן ראשי אצבעות ידים ורגלים ר"ל ואפילו ראשי אצבעות הן מקצת וכבר נקדם לך אמרו אצבעו של זב תחת הנדבך והטהור מלמעלן מטמא שנים ופוסל אחד ואין הלכה כר"ש: 
+
+
+Mishnah 5
+
+כבר קדם לנו כי אשר יטמא משכב ומרכב לא יטמא אותו עד שינשא רובו עליו וכן האיש הטהור כשנישא על גבי משכב טמא צריך שינשא רובו ואז יטמא אמר יתעלה (ויקרא טו) באדם אשר ישב על משכב הזב ואם על המשכב הוא ובא הפירוש הוא עד שינשא רובו עליו ודע כי אנחנו לא נחוש על רוב המשכב ומיעוטו אמנם על רוב הנישא ואפילו היה על מיעוט המשכב הוא מטמא אותו ומטמא ממנו ולשון סיפרא או על הכלי אשר היא יושבת עליו או על מקצתו והנה יהיה ביאור המשנה כך רוב הטמא על קצת המשכב ורוב הטהור על מקצתו נטמא הטהור נמצא טומאה נכנסת למשכב ויוצא ממנו במיעוטו לפי שמקצתו נטמא וטימא זולתו 
+
+ונייר בלשון ערבי באג"ד והודיענו כי אפילו אוכלים של תרומה לא יטמאו בהיותם על גבי משכב ואפילו היה החוצץ ביניהם דק ביותר על העיקר הנקדם והוא אמרו כל הנושא ונישא על גבי המשכב טהור חוץ מן האדם ואין הלכה כר' שמעון אשר אמר כי אבן המנוגעת לפי שהיא מקומה טמא כמו שביארנו בנגעים שהיא מטמאה את התרומה בהיותה עליה ואע"פ שלא תגע: 
+
+
+Mishnah 6
+
+כבר בארנו בראשון של כלים כי אלו האבות הנמנים הנוגע בהן או נושאן מטמא בגדים בשעת מגעו או בשעת נשיאתו וכן בארנו כי כל שיטמא במשא יטמא בהיסט וכן נתבאר כי אדם טהור הנישא על גבי הזב או על גבי משכבו מטמא שנים ופוסל אחד והדבר כולו מבואר וכבר בארנו פעמים כי דין הזב והזבה והנדה והיולדת בטומאת משכב ומושב ושאר דברים אשר יטמאו אותן שוה וכן המצורע והנדה ולשון סיפרא בפירוש אמרו ית' זאת תורת הזב וגו' והדוה בנדתה והזב את זובו לזכר ולנקבה אמרו לזכר לרבות את המצורע ולנקבה לרבות את היולדת: 
+
+
+Mishnah 7
+
+אלה הנמנין כולן הן מאבות הטומאה והנוגע בהן או נושאן מטמא בגדים כמו שבארנו בראשון של כלים 
+
+ודברי רבי אליעזר אף הנושא ר"ל כי המסיט צריך שיהיה נושא ואז יטמא ב' ויפסול א' כמו שביאר הש"ס (חולין דף קכד:) ואין הלכה כר' אליעזר: 
+
+
+Mishnah 8
+
+זה כולו מבואר כשאתה זוכר מה שקדם בפרק הראשון של כלים והבנת הכלל אשר אמר ר' יהושע בתחלת הפרק הזה וזה כי הנבלה ומי חטאת שיש בהן כדי הזייה והמרכב כל אחד מהן מטמא במשא לטומאת בגדים כמו שבארנו שם: 
+
+
+Mishnah 9
+
+כבר בארנו בתחלת הסדר הזה ובתחלת מסכת טהרות כי בולע נבלת עוף טהור מטמא בגדים בשעת בליעתו והוא אז כמי שנגע באב מאבות טומאות דאורייתא וכאשר הקיאה אחר שבלעה או בלע אותה אחר שנכנסת באסטומכא יהיה כמו שפירש ממטמאיו וישאר ראשון לטומאה ולא יטמא בגדים אז וכל זמן שלא תכנס בבית בליעתו אלא שהה בפיו הוא טהור וכבר זכרנו ראיות זה כולו ואח"כ אמר כי כשלקח נבלת העוף הטהור בפיו והכניס ראשו לאויר התנור כי האדם ההוא טהור כל זמן שלא יבלענו כי לא נאמר בהיותה נסתרת ונכנסת ומתחבא בתוך אויר התנור תהיה כמו בלועה 
+
+ואמרו וטהור התנור ר"ל כי התנור טהור ואפילו אם בלעה וראשו בתוך אויר התנור ולא נאמר כיון שהתנור מטמא מאוירו וזאת מטמא אדם בתוך בית הבליעה שהיא גם כן תטמא התנור לפי שנכנסה באוירו בשעת הבליעה וכבר בארנו בפתיחה כי בולע נבלת עוף הטהור אינו מטמא אדם וכלי חרס בשעת הבליעה כמו שביאר ר' יהושע בכלל הקודם והתנור מכלל כלי חרס כמו שבארנו במקומות מכלים: 
+
+
+Mishnah 10
+
+כבר בארנו בראשון של כלים ראיית כל אב מאבות אלו הנימנין בכאן שהוא מטמא במגע ושהנוגע אינו מטמא בגדים בשעת מגעו וע"כ הוא מטמא אחד ופוסל א' ואפי' בשעת מגעו לפי מה שקבענו בהלכה השניה מן הפרק הזה אמנם אמרו כי כל נוגע באב מאבות הטומאות שבתורה כשפירש מטמא א' ופוסל א' והוא כלל שלם וכולל לכל האב הטומאה כי הדבר אשר נגע בו בין אדם בין כלים בין אוכלין כשפירש יהיה ראשון והוא יטמא השני והשני יפסול השלישי כמו שבארנו בטהרות וזכרנו בכאן: 
+ואמנם אמרו כי בשעת מגעו ג"כ שהוא מטמא ופוסל אחד חוץ מאדם ביאור זה הכלל מה שאספר לך וזה כי הוא אומר כי כל נוגע באחד משאר אבות הטומאות שבתורה הוא מטמא אחד ופוסל אחד ואפילו בשעת מגעו כי אשר תטמא ב' ויפסול אחד בשעת מגעו כבר קדם מניינם ומספרם ואין שם זולתן ואמנם אמרו חוץ מן האדם לפי שהמת הוא כשאר אבות טומאות ונוגע מטמא ב' ופוסל אחד בין בשעת מגעו בין לאחר פרישתו לפי שהוא אב הטומאה והוא לא זכרו בכלל אשר מנה שהן מטמאין ב' ופוסלים אחד ועל כן שנאו בכאן ודע כי שורף פרה ופרים ומשלח שעיר מטמאין בגדים כמו שבארנו בפתיחה אמנם עם זה אינן מטמאין ב' ופוסלין אחד אבל מטמאין אחד ופוסלין אחד כמו כל ראשון לטומאה ואל תחשוב כי זה שזכר הכלל אשר אמר ר' יהושע לפי שהוא מבואר ואמר כל המטמא בגדים בשעת מגעו ולא אמר כל המטמא בגדים גרידא ואלה לא במגע יטמאו בגדים אבל בהתעסקם עסק מיוחד והבן זה: 
+
+Mishnah 11
+
+שכבת זרע מאבות הטומאות ושרץ מאבות הטומאות ואני מודיעך שהרואה קרי או נוגע בשכבת זרע שוה כי אמנם הוא ראשון לטומאה כמו נוגע בשרץ כמו שביארנו בתחלת כלים הראיה היות משכב בועל נדה מטמא אוכלין ומשקין בלבד ולא יטמא לא אדם ולא כלים וכבר ביארנו שהמת עצמו לא יטמא משכב ומושב לא טומאה קלה ולא טומאה חמורה ולשון ספרא אשר ישב עליו הזב לא טמא מת: 
+
+
+Mishnah 12
+
+אלה הנמנים כאן הם פוסלים את התרומה מדרבנן והם מכלל י"ח דבר שגזרו כמו שזכרנו בתחלת שבת (דף יג:) אלא טבול יום לבדו כי הוא אינו מי"ח דבר שגזרו לפי שטבול יום הוא טמא מן התורה כמו שאמר יתעלה (ויקרא י״א:ל״ב) במים יובא וטמא עד הערב והוא במדרגת שני לטומאה וכאשר יגע בתרומה פסלה וכן ביאר הש"ס שהוא מן התורה ואמנם השאר כולן הן מדרבנן כי אוכל אוכל ראשון ואוכל שני גזרו עליו שיפסול את התרומה כשיגע בו מיראתנו שמא יאכל אוכל ראשון או שני וישתה עליו משקה תרומה ויטמא אותו משקה באוכל טמא שבפיו ותהיה תרומה טמאה אשר ראוי לשורפה וגזרו על כל שותה משקין טמאין מן הסבה הזאת גופה גזירה שמא יחבר בפיו בינו ובין אוכלין של תרומה ויטמא את התרומה כמו שבארנו בעקרים הגדולים אשר הקדמנו לסדר הזה. 
+
+והבא ראשו ורובו במים שאובים גזרו עליו גם כן שהוא טמא ופוסל את התרומה לפי שהיו טבולי יום בזמן ההוא טובלין במי מערות וכיוצא בהן והן מים מזוהמין סרוחים כבר נבאשו וזה אינו פוסל המקוה והיו רוחצים אחר כך במים שאובים משום נקיון ונתמד הדבר הרבה עד ששבו ההמון לחשוב כי המים שאובין אשר היו רוחצין בהן באחרונה הן העיקר והן אשר מטהרין והיו מקילין במי מקוה משום זוהמתו ולא היו מתכוונים בו טבילה לשמה ועל כן גזרו שכל הבא ראשו ורובו במים שאובין אחר הטבילה שיהיה נשאר בטומאתו ופוסל את התרומה עד שיתכוין למי מקוה וידע כי הן המטהרין ולקיום זה הענין וחיזוקו הפליגו בזה ואמרו כי אפי' האיש הטהור אשר אין טומאה עליו ואינו צריך טבילה כשנפלו על ראשו ועל רובו ג' לוגין מים שאובים הוא פוסל את התרומה כמו טבול יום בעבור הסיבה אשר זכרנו והוא כדי שלא ירחוץ במים שאובין אחר הטבילה. 
+
+והיו ג"כ בזמן ההוא נותנין התרומה בצד ספרי תורות ואומרים זה קודש וזה קודש והיו באין עכברים לאכול את התרומה ומפסידים הספרים ועל כן גזרו על כתבי הקדש כולן שפוסלין את התרומה כשיגעו בה. 
+
+וגזרו על הידים שהן פוסלין את התרומה וכל מי שנגע בתרומה בידיו פסלה ואע"פ שלא ידע שיש בידו טומאה עד שיטול ידיו לשם תרומה וישמור אותם והטעם בזה מפני שהידים עסקניות ואפשר שנטמאו ידיו והוא לא ידע. וכבר בארנו בפתיחת הסדר כי משקין טמאין הן תחלה לעולם ואפילו נטמאו בשני ושהאוכלין כשנטמאו במשקין טמאין חוזרין שני וכל שני פוסל את התרומה כמו שבארנו ואין בזה גזירה ואמנם ר"ל בכאן באמרו האוכלין שנטמאו במשקין משקין שנטמאו מחמת הידים ובזה היתה הגזירה כי אף על פי שאלו המשקין הן טומאתן קלה כיון שלא נטמאו מחמת השרץ רוצה לומר שלא נסמכו בטומאתן לאב כמו שבארנו שם אפילו הכי מטמאין אוכלין ומחזירין אותן שני לתרומה בלבד לא לחולין וכן אמרו (שבת דף יד:) גזירה משקין הבאין מחמת ידים משום משקין הבאין מחמת השרץ ואמרו ג"כ והכלים שנטמאו במשקין הן המשקין שנטמאו מחמת השרץ או שאר אבות הטומאה ומן התורה אין המשקין מטמאין כלים כמו שבארנו בפתיחה אבל מדרבנן גזרו שיטמאו כלים ושיהו אותן כלים שניים וכשנגעו בתרומה נפסלת וזה הגזירה משום משקה הזב אשר מטמא כלים מן התורה שנאמר וכי ירוק הזב בטהור ואמרו בקבלה (שם) מה שביד הטהור טמאתי לך בין אוכלין בין כלים בין משקין וע"כ גזרו על כל משקין טמאין שיטמאו כלים משום משקה הזב אשר הוא אב כמו שבארנו בפתיחה: 
diff --git a/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Zavim/Hebrew/merged.txt b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Zavim/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..9430f6dfcfc5645bd7297430c71a0b41b01f1dfb
--- /dev/null
+++ b/txt/Mishnah/Rishonim on Mishnah/Rambam/Seder Tahorot/Rambam on Mishnah Zavim/Hebrew/merged.txt	
@@ -0,0 +1,269 @@
+Rambam on Mishnah Zavim
+רמב"ם משנה זבים
+merged
+https://www.sefaria.org/Rambam_on_Mishnah_Zavim
+This file contains merged sections from the following text versions:
+-Vilna Edition
+-https://www.nli.org.il/he/books/NNL_ALEPH001300957
+
+רמב"ם משנה זבים
+
+
+
+Chapter 1
+
+
+
+Mishnah 1
+
+כבר נתקדם לנו עיקר רוב ממה שצריך אלינו במסכת הזאת בסדר הזה אמנם אזכיר קצתן בקצרה ומזה כי הזב כשראה שתי ראיות הוא טמא טומאת זב אכן כשטהר מזובו פטור מן הקרבן וכאשר ראה ג' ראיות נתחייב בקרבן כשיטהר אמר יתברך (ויקרא ט״ו:ב׳) אדם כי יהיה זב מבשרו זובו טמא הוא זכר לשון זיבות ב' פעמים ואמר טמא. אח"כ זכר (שם) וזאת תהיה טומאתו בזובו רר בשרו את זובו או החתים בשרו מזובו זכר לשון זיבות שלש פעמים ואמר טומאתו היא אמרו מנה הכתוב שתים וקרא טמא ג' וקרא טמא הא כיצד שתים לטומאה וג' לקרבן ואילו ראה השלש כולן בשעה אחת הוא טמא וחייב קרבן אבל הזבה עד שתראה דם ג' ימים רצופים ואז תהיה זבה גמורה כמו שנאמר (שם) ואשה כי יזוב זוב דמה ימים רבים אמרו מיעוט ימים ב' רבים ג' ואמרו תלה הכתוב את הזב בראיות ואת הזבה בימים וכאשר ראתה דם יום אחד או ב' בלא עת נדתה היא אשר נקראת שומרת יום כנגד יום והיא מטמאה את בועלה ותטמא משכב ומושב כמו שביארנו בנדה ואמרו בסיפרא אין לי אלא ראתה ג' ימים שהיא זבה מנין לרואה שני ימים שתהא זבה ת"ל זובה כימי נדתה מנין לרואה אחת שתהא זבה ת"ל (שם) כל ימי זובה כימי נדתה מנין שתהא משמרת להן יום אחד ת"ל (שם) טמא יהיה וכוונת ראייתו מאמרו כימי נדתה לפי שהנדה אפילו לא ראתה אלא ראיה אחת היא נדה ושמור העקרים האלה תמיד וב"ש אומרים כי כאשר ראה ראיה אחת של זוב מטמא משכב ומושב כמו שומרת יום כנגד יום ור' אליעז' בן יהודה אומר כי תכלית מה שחולקין במי שהוא טמא כשראה ב' ראיות שאינם מצריכין בראיה השלישית אשר תביא אותו לידי קרבן שתהיה רצופה לב' ראיות אבל אפילו היה ביניהם הפסקה היא מצטרפת ועל כל שני הענינים הלכה כב"ה: 
+
+
+Mishnah 2
+
+עוד אבאר לך החילוק שיש בין הזיבות ושכבת זרע בעין ובעצם וכבר ידעת לשון התורה בזב שכל זמן שהוא רר ממנו הזוב שהוא טמא וכאשר יפסיק הזיבות ימנה ז' ימים נקיים ואחר יטהר זה דבר השם וכי יטהר הזב מזובו וספר לו שבעת ימים ומתי שיראה ראיה של זוב בתוך הז' ימים ואפילו ברגע אחרון של יום שביעי צריך שיתחיל לספור אחר אותה ראיה לפי שאמר הקדוש ברוך הוא שבעת ימים לטהרתו עד שיהיו השבעה ימים כולן טהורין מן הזיבות ואמר יתברך (שם) זאת תורת הזב ואשר תצא ממנו שכבת זרע ואמרו בסיפרא מה הזוב סותר בזב אף שכבת זרע סותרת וכבר ביארנו לך בנזירות שענין הסתירה אצלם נפילת הימים הקודמים ושלא יספרו אותן ואמרו שם אי מה הזב סותר את הכל אף שכבת זרע תסתור את הכל ת"ל לטמאה בה אין לה אלא יום אחד ובית שמאי אומרים שכיון שלא נפסקה הזיבות בשלשה ימים טהורים שהם מספר הימים אשר בכמותם יהיה זב גמור לא יחשבו לו אותן הימים אלא אפילו שכבת זרע תפיל אותן ואין הלכה כרבי ישמעאל: 
+
+
+Mishnah 3
+
+כבר ידעת שענין זב גמור שיהיה חייב בקרבן ואמר ית' טומאתו בזובו ובא הפתרון טומאתו תלויה בזובו ואינה תלויה ביומו על כן אפילו ראה שלשה ראיות בשעה אחת הרי זה זב גמור וכן אם ראה ראייה בכל יום שלשה ימים רצופים אמנם כשהיתה הפסקה בין ראייה וראייה יום שלם אין מצטרפין אחת לשניה לא לענין טומאה ולא לחייב קרבן כמו שביארנו מדעת בית הלל: 
+
+
+Mishnah 4
+
+אם היה בין ראייה וראייה פחות מכדי טבילה וסיפוג אינה שתי ראיות אבל תחשב ראייה אחת וממה שראוי לידע כי ראייה אין לה שיעור אלא כל שהוא וזהו אמרו החתים בשרו ואפי' כל שהוא אמנם הגבול הזה אשר גבלוהו שהוא כדי טבילה וסיפוג הוא פחות מדה שתהיה בין שתי ראיות ונחשוב אותו ב' פעולות ויחשבו כשתי ראיות: 
+
+
+Mishnah 5
+
+כבר ביארתי לך שענין מרובה הוא המשכת הזוב זמן רב. וגדיון שם מקום. ושילוח הנהר המפורסם וכאשר יעמוד הזב שיעור שיהלוך אדם בינוני ההליכה שיעור הדרך ההוא כבר ראה שלשה ראיות בזמניהן ר"ל בין כל אחד ואחד כדי טבילה וסיפוג והודיענו כי מרציפת הזוב אין משים הראיות לג' זמנים ראייה אחת. ולשון סיפרא וזאת תהיה וגו' מלמד שהוא מטמא בג' ראיות אין לי אלא גדולות קטנות מנין ת"ל תהיה אפי' כל שהוא החתים אפילו כל שהוא בשרו אפילו כל שהוא אם נאמרו בגדולות למה נאמר בקטנות אלא ליתן שיעור לגדולות אם ראה אחד מרובה כג' הרי זה זב גמור ואמנם נקראו ראשונות גדולות מפני אמרו (ויקרא ט״ו:ג׳) רר בשרו אשר עניינו ההמשכה בשתיתת הזיבות ור' יוסי אומר כי כשראה אחת בלבד מרובה כב' ולא הקדימתה ראייה ולא נתאחרה אחריה ראייה אחת הרי זו נחשבת אחת אע"פ שהיא כב' ולא נחשוב לעולם אחת גדולה בראיות אלא א"כ היתה גדולה כג' ראיות אז נחשוב אותה כג' לפי שהפסוק אשר למדנו ממנו ענין הזה בזב בעל ג' ראיות מדבר והוא אמרו וזאת תהיה טומאתו בזובו כמו שביאר ולא משך ר' יוסי הדין מבעל ג' לבעל ב' ואין הלכה כר' יוסי: 
+
+
+Mishnah 6
+
+ההלכה הזאת מבוארת מאד אחר ידיעת ב' העיקרים האחת שהזב כשראה קצת ראיה בסוף היום וקצתה בלילה בתחלה יחשבו לו ב' ראיות לפי שנתחלקה הראייה בב' ימים ואפילו אם היו זמניהן שני רגעים מן הזמן רגע בסוף היום ורגע מתחילת הלילה והעיקר השני כי בין השמשות הוא ספק אם הוא מסוף היום או מתחלת הלילה ועל כן ידינו בו לחומרא ולשון התוספתא (פ"א) מודה רבי יוסי בראייה אחת בין השמשות שאע"פ שאין בה כדי טבילה וסיפוג שיש בה ב' ראיות מפני שב' ימים חולקים ואמרו עוד בתוספתא בין השמשות מן היום ומן הלילה ספק כולו מן היום ספק כולו מן הלילה מטילין אותו לחומרא לשני ימים ואמרו עוד בש"ס (מגילה ח.) למאי הלכתא לראיות רצה לומר שנחשוב ראיית בין השמשות בספק שתי ראיות ומה שחייב שיהיה הרואה ב' ימים בין השמשות ספק לטומאה ולקרבן הוא מה שאספר לך כי אם ראה בין השמשות של ע"ש ובין השמשות של שבת והדבר בין השמשות ספק כמו שביארנו והרי יתכן שהיתה הראייה הראשונה ביום ו' והשניה בליל ראשון והוא טהור לפי שיש הפסקה בין ב' ראיות יום שלם והוא יום שבת ויתכן עוד כי הראשונה היתה קצתה ביום הו' וקצתה ליל שבת וכן השניה היתה קצתה ביום השבת וקצתה ליל א' ויהיה לו ד' ראיות רצופו' ויהיה חייב בקרבן וכבר נתבאר איך הוא ספק לטומאה וספק לקרבן ועל כן מביא קרבן ואינו נאכל כמו שביארנו במקומו בקדשים: 
+
+
+Chapter 2
+
+
+
+Mishnah 1
+
+
+
+Mishnah 2
+
+הזיבות. הוא חלי מחוליי כלי הזרע וזה כי כלי הזרע יחלשו כחם המחזיק והמעכל וכל כחות הגוף נשארים בעניינם הטבעי ואז ישתות הזרע בלתי מבושל ויצא בלא הנאה מאין תשמיש ויהיה עינו נוטה לאדמימות מעט ועצמו רקיק ולשון התוספתא (פ"ב) מה בין זוב לשכבת זרע זוב בא מבשר מת ושכבת זרע באה מבשר חי זוב דומה ללובן ביצה המוזרת ושכבת זרע קשורה כלובן ביצה שאינה מוזרת וכשתקרה לו השתיתה הזאת מסיבה מתחדשת בו מחלישות כוללת כחות הגוף כולן או מחמת כובד שהכבידן הרי זה אינו זב עד שתהיה סיבת השתיתה חולשת כלי הזרע לבד והוא אמרו יתעלה (ויקרא ט״ו:ב׳) כי יהיה זב מבשרו ואמרו בפירושו מבשרו טמא לא מדבר אחר מכאן אמרו בשבעה דברים בודקים את הזב. 
+
+וענין אמרו במאכל ובמשתה שיאכל הרבה או ישתה הרבה כי זה ממה שיחליש הכחות בהכבידו עליהן וכן אם אכל או שתה מאכלים ומשקין שמשתיתין הזרע ואפילו אם היה בכמות מועט. 
+
+ופירוש במראה שיראה בריה יפת הצורה ותערב לו לתשמיש ואע"פ שלא קדמה לו לעולם מחשבה בתשמיש הבריה ההיא וכן אם קדמה מחשבתו בענייני התשמיש ואע"פ שאין בדמיונו צורת בריה ידועה והוא אמרו בכאן בביאור הענין הזה הרהר עד שלא ראה או ראה עד שלא הרהר ור"ע אומר אפילו אכל איזה שיעור שיהיה ומאיזה מאכל שיהיה נאמר כי מסבת התעסקו במה שנתעסק שתתה שכבת זרעו ולא יהיה זוב אלא אם ראה על ריקות האסטומכא והמנוחה לא שנתקדם לו יגיעה ולא ענין מן הענינים אשר קדם ספורם וכבר ביארנו כי הזב כשראה ראייה של זוב בשבעה ימים נקיים סתר את הכל ואם ראה שכבת זרע סתר יומו וכל הראיות אין צריכין בדיקה אבל אם היו באונס כגון שיוכה על גביו או יפחד ותשתות שכבת זרעו ואפי' אם היה בספק סותר והוא פירוש אמרו משנזקק לזיבה אין בודקים אותו ואין הלכה לא כר' יהודה ולא כרבי עקיבא ולא כר' אליעזר: 
+
+
+Mishnah 3
+
+הרבה פעמים יצא מן הגיד זרע נימוק שאינו מבושל אחר יציאת השכבת זרע ורבים מתרעמים מזה אשר הם מרבים התשמיש ואומרים לרופאים כשעומדים מתשמיש יצא הזרע מהם רקיק העצם מאד אדום העין ועוקץ על כן מי שראה קרי ואח"כ ראה זוב לא יטמא בזיבה כל הכ"ד שעות אבל נאמר כי הזוב הזה הוא מחמת ש"ז הקודמת ואמרו בתוספתא (פ"ב) כשם שתולין לש"ז מעת לעת כך למראה ולהרהור מעת לעת למאכל ולמשתה ולמשא ולקפיצה תולין לו כל זמן שהוא מצטער ונאמר כי הזוב הזה הוא מחמת הצער ולא מחמת בשרו ורבי יוסי אומר תשלום היום בלבד ואף אם ראה קרי ביום באיזה עת שיהיה אינו מטמא בזיבה שארית היום בלבד. 
+
+וכבר ביארנו פעמים כי העובדי כוכבים אינם מטמאים בזיבה מן התורה והעיקר אצלינו גר שנתגייר כקטן שנולד ואין משגיחים לדבר מעניניו הקודמות וע"כ אין אנו חוששין לקרי שראה והוא עובד כוכבים עד שנאמר ישאר כ"ד שעות מעת הקרי ואז יטמא בזיבה. וכבר קדם במסכת נדה (דף ב.) כי רואה דם תטמא למפרע מעת לעת וכן המקשה יש לה זמן מוגבל שכל דם שתראה בו הוא דם קשוי יהיה מחמת ולד והוא טהור ונחלקו בכמות זמן הקושי כמה הוא בפרק ד' של נדה (דף לז:) אמנם לדברי הכל כל זמן שלה הוא מעת לעת בכיון. וכן אמרו יתעלה במי שיהרוג עבד כנעני שלו בהכאה (שמות כא) אך אם יום או יומים שאמרו בקבלה שר"ל יום שהוא כיומים פי' מעת לעת שהם ג"כ ידקדקו בו דקות זמן וכן כלב שאכל בשר המת אשר קדם בפרק י"א מאהלות כי כל ג' ימים נחשוב אותו בשר מת כברייתו ויטמא טומאת מת בעבור כי אינו מתעכל הרי כי באותם ג' ימים ידוקדק בהן הזמן מעת לעת מעת האכילה עד מות הכלב כמו שנתבאר שם ואין הלכה כרבי יוסי: 
+
+
+Mishnah 4
+
+אמר הקב"ה (ויקרא ט״ו:כ״ד) כל המשכב אשר ישכב עליו הזב יטמא ואמר (שם) והיושב על הכלי אשר ישב עליו הזב יטמא ואמרו אין לי אלא בזמן ששכב על המשכב וישב על המושב שכב על המושב וישב על המשכב עמד נתלה ונשען מנין ת"ל יטמא יטמא ריבה הלכך כשישב הזב וחביריו ר"ל זבה ונדה יולדת ומצורע על דבר שמטמא משום משכב כמו שנתבאר בכלים (פ"א מ"ג) או ישן עליו או עמד עליו או נסמך בעצם ברוב גופו עליו או נתלה עליו אז יהיה אותו דבר משכב ודינו כדין משכב זב אשר דבר בו הכתוב רוצה לומר במשכב שהוא מטמא אדם וכלים והשם הכולל לאלו חמשה פנים הוא מדרס כמו שביארנו בפרק תשעה עשר דכלים אחר כך אמר כי המשכב כשנטמא והיה משכב זב שהוא מטמא אדם בשבעה פנים טומאה שיהיה האדם ההוא מטמא בה בגדים כשנגע בהן והוא מחובר במשכב באחת מז' פנים 
+
+וזהו פי' אמרו מטמא אדם בשבעה דרכים לטמא בגדים ר"ל כי הוא בעת חבורו במשכב הטמא באחת מן הז' דרכים יטמא בגדים והז' דרכים זהו פירושן כי האדם הטהור כשעמד או שכב או נתלה או נשען ברובו על משכב הזב הרי נטמא והוא ראשון לטומאה ואפילו היה בינו ובין המשכב אלף אמצעים ואפילו תחת אבן מסמא כמו שביארנו בתחלת מסכת כלים והוא יטמא בגדים כשנגע בהן בעוד שהוא נסמך למשכב באחד מן הה' פנים ואפילו אם היה ביניהן אמצעי כמו שביארנו וכן אם נגע האדם הטהור במשכב הטמא שנגע באיזה אבר מאברי גופו הרי הוא טמא ומטמא בגדים כשנגע בהן בעוד שהוא נוגע במשכב ומתנאי המגע ההוא שלא יהיה בין שטח גופו ובין המשכב אמצעי וכן כשנשא האדם הזה הטהור משכב הזב מטמא בגדים בעוד שהוא נושאו ואפילו היה בינו ובין המשכב אמצעי ואין חלוק בין אם נשא משכב על גופו עד שיהיה כובד המשכב עליו או אם יתלה אותו בידו כיון שנשאו מן הקרקע ואפי' לא נגע בו יטמא וכן הוא הדין כל מה שמטמא במשא כמו שביארנו בתחלת כלים ושמור אלו העקרים כולם והבינם ואל תצריכני לחזור אותן כי כבר החזרתים פעמים בסדר הזה במקומות מפוזרים לפי שהן עקרי טומאה וטהרה: 
+
+
+Chapter 3
+
+
+
+Mishnah 1
+
+כיון שהגיעה תנועה לכלים האלה מגוף הזב הרי כבר טימאם והויא מדרסו כיון שבכחו הניעם כאילו נתלה באלו הכלים או נשען עליהן וכן האדם עצמו שהניעו הזב נטמא אמר יתברך (ויקרא ט״ו:י״ב) וכלי חרש אשר יגע בו הזב ישבר ואמרו (שם ו) וכלי חרש אשר תבושל בו ישבר מה בו האמור להלן מאוירו אף כאן מאוירו ומשום שנתבאר לנו בקבלה המורה עליו בג"ש שהזב לא יטמא כלי חרס אלא מאוירו אבל כשנגע בו מאחוריו אינו מטמא אמרו מאחר שלמדנו שאינו מטמא אותו אלא מאוירו מה ת"ל אשר יגע בו מגע שהוא ככולו הוי אומר הסיטו ועל כן הוא העיקר אצלינו שהזב מטמא בהיסט והוא ההיסט אשר יסיט הזב לטהור כמו שיהיה האיש הטהור על קצה קורה יניע הזב הקצה האחר עד שיתחדש לטהור תנועה מחמת הזב הרי כבר נטמא ואם היו בגדים ראויים למדרס הוויין מדרס בתנאי שיהיו יושבים בספינה וכיוצא בה או רוכבים על גבי בהמה אשר אפשר שידרס עליהן אבל כשהן כלים שבאה להן תנועת ההיסט לבד הרי אלו טמאים כאילו נגע בהן אמנם כשהן יושבים או רוכבים אנו חוששים שמא דרס: 
+
+ואסדה. בלשון ערבי מערי"ה והיא ספינה קטנה מאד עוברים בה הנהר: 
+
+וספסל. כסא: 
+
+וגשיש. עצים ששמים בארץ תחת לוחות המטה שלא יפסדו: 
+
+וכלונס. קורה: 
+
+מחגירין. לשון חגר ר"ל כשיושבים עליהם בני אדם (נוטע) [נענע] בהם לכאן ולכאן. 
+
+ואילן שכחו רע ר"ל חלוש בענין שיטה באנשים אשר עליו. 
+
+וכבש גשר של עץ ושמור העיקר והוא היסט הזב כי עליו נבנו חוקי המסכתא ודיניהן ואין הלכה כרבי יהודה: 
+
+
+Mishnah 2
+
+מגיפין. סוגרים השער יחדיו או פותחים אותו יחדיו: 
+
+מפשילין בחבלים. מותחין החבלים יחדיו: 
+
+פורקין. מורידין המשא מעל הבהמה וטוענין מגביהין המשא על הבהמה ואלה כולם מינים מן ההיסט ואמר וכולן ר"ל כל מה שזכר מראש הפרק שהן כולן טמאים והן ראשון לטומאה לענין תרומה ומה שעליה בקדושה אמנם לענין שימנע מבית הכנסת עד שייחדו לו מקום כזבים וכמצורעים לא ואין הלכה כר' יהודה ולא כר"ש: 
+
+
+Mishnah 3
+
+להמיט בה אדם. שתטה בו כשעולה בה וכבר נתבאר לך כי אמרו בתחלת הפרק ספינה ולא ביארה היא ספינה קטנה שהיא מטה באדם והמאמר כולו מבואר ממה שקדם ביאורו בפרק זה: 
+
+
+Chapter 4
+
+
+
+Mishnah 1
+
+רבי יהושע חולק על הסתם הקודם אשר אין מטמא מדרס אלא כשהם יושבים בספינה או באסדה אבל לא בצדה וכן לא ישים ת"ק כלים שבראש הנס והוא ראש התורן מדרס אחר כן אמר ר' יהושע כי הנדה הזאת כשנשאה עריבה מלאה בגדים וכבד עליה משאה ואע"פ שלא נגעה בבגדים הרי אותן הבגדים מדרס וכאילו נסמכה על אותן בגדים: 
+
+הקיש על כצוצרא. כשהכה על כצוצרא הנקרא בל' ערבי כיבי"ם והניע אותו והפיל ככר של תרומה בהנעת הכצוצרא הרי הוא טהור. ולא נאמר מכח הזב נתנענע ואין הלכה כרבי יהושע: 
+
+
+Mishnah 2
+
+אני אבאר הענין ואחר אפרש השמות וזה שהוא אומר כשיהיה הדבר שיכה עליו הזב חזק וקיים מעט התנועה כפי כחו וקיומו בקרקע והפילה דבר שהניעו בתנועתו בהכאתו הרי הדבר ההוא הנופל או מתנדנד טהור לפי שהתנועה המגעת לו מן הזב חלושה מאד וכשיהיה הדבר אשר יכה עליו הזב מניע דבר אחר רעוע ממהר התנועה ממניע כל דהו הרי הדבר המתנועע על ידי הדבר הממהר התנועה טמא וכאילו הזב הניעו בידו ר"ל בהיסטו וזה שאמרו בכאן טהור ר"ל כי הדבר המתנועע כשיכה הזב על אחד מאלה טהור מפני קיומו ומיעוט תנועתו מחמת הזב ובתחלה זוכרם לפי שהוא תבניתם וקיומם בבנין בזמן ההוא והעיקר כבר הודעתיך אשר בו תדע היות איזה דבר יניע הזב ונפל בתנועתו דבר אחד אם יהיה הדבר הנופל טמא או טהור: 
+
+ומריש. היא קורה גדולה אשר משימים על העמודים וקצות קורות הגג סומכות עליה אשר אנו קורין אותו בלשון ערבי אל נש"ף: 
+
+ומלבן. רבוע של קורות יהיו על הקרקע נטועות כדמות מעקה וצינור בלשון ערבי מסא"ב וכן לוח אמר אפילו היה קשור בחבלים אשר תקל תנועתו יותר מאשר היה בנוי: 
+
+וים. סיבוב של עץ יתקבץ בה קמח כדמות חוק בלשון ערבי והוא ג"כ קבוע קצתו בקרקע ואצטרובל סיבוב של עץ שהוא תחת הרחים כדי שינשאו מן הקרקע בעת טחינה והיא ג"כ בנויה בקרקע: 
+
+וחמור של רחים. קורה שסומכים בה הרחים היו קורין לה חמור:
+
+וסאה של רחים. מדה גדולה קבועה קצתה בקרקע ג"כ: 
+
+וקורת הבלנים. קורה של בלנים שהיתה צורתה מפורסמת אצלם ולפי דמותה והנחתה בבנין נפל החילוק ביניהם אם תנועתה קלה אז יהיה הדבר הנופל בתנועתה טמא ואם תנועתה כבדה תהיה טהור: 
+
+
+Mishnah 3
+
+נגר. הוא יתד ונקרא בלשון ערבי אל מתרא"ה 
+
+ומנעול במה שסוגרין הפתח 
+
+ומשוט בלשון ערבי מגרא"ף 
+
+וקלת סיבוב של עץ שעושים סביב הרחים כדי שלא יפרח האבק מן הדבר הנטחן כמו שבארנו ברביעי מבתרא (ב"ב סה. בפיה"מ) ואין הלכה כר' נחמיה ור"ש: 
+
+
+Mishnah 4
+
+ספסלים. כסאות ארוכות: 
+
+פונדיות. כיסים ארוכים. 
+
+וכסיות כלי (חגורות של) עור נאותין למשכב ופי' לארכן טמאין הוא שיהיה אורך הזב על רוחב הפונדיות או הכסאות אשר יכלול אותו כולו כמו זה ועיקר ההלכה אמרו יתברך (ויקרא ט״ו:ט׳) וכל המרכב אשר ירכב עליו הזב יטמא ואמרו בסיפרא עד שינשא רובו עליו והעיקר אצלנו שאינו מטמא משכב עד שינשא רוב הזב עליו ואין הלכה כר"ש: 
+
+
+Mishnah 5
+
+טליות. קיבוץ טלית ואמרו עשרה לשון רבוי וכן אם היו אלף והאבן מלמעלה וישב הזב או הנדה על אותה האבן נטמא הבגד התחתון וחזרו כולן משכב כמו שבארנו בתחלת כלים כי המשכב מטמא מתחת אבן מסמא וכשכרע הכף אשר בה הזב אין המשכב ההוא והמושב מדרס והוא ענין אמרו טהורין לפי שהזב כשהסיט כלי או נשאו אינו משים אותו משכב כמו שבארנו וכשכרע הכף אשר בו המשכב ה"ז חוזר טמא מדרס לפי שכבר נתלה הזב במשכב ההוא וכבר קדם לנו כי הזב מטמא את המשכב בה' דרכים ומן כללם נתלה ואמר ר' שמעון כי כשהוא המשכב אשר הכביד הזב אחד וכרע בו אז יהיה טמא מדרס אבל כשהן שתי משכבות או יותר והכריעו את הזב אינה חוזרת משכב הזב כיון שכל אחד מכל המשכבות לבדו אינו מכריע הזב אלא כולן ואנו צריכין במשכב שישא רוב הזב כמו שזכרנו ועוד יבאר זה והנה כל משכב מהן נשא מיעוט הזב והוא אמרו שאין אחד נושא את רובו ר"ל שאין המשכב הא' נושא את רוב הזב ואין הלכה כר"ש: 
+
+
+Mishnah 6
+
+אין חילוק בכאן בין כרע הזב או כרעו אוכלין טהורין שהרי הן אוכלין טמאין בהיסט הזב כמו שקדם מגע שהוא ככולו אמנם הצרכנו שם במשכב שיכרע כדי שישוב אב מאבות הטומאות כאילו ישב הזב עליו כמו שבארנו ואמרו ובמת הכל טהור ר"ל כי המת שיהיה בכף מאזנים ואוכלין ומשקין או כלים או משכבות בכף שניה בין אם כרעו הן או כרע המת הכל טהור לפי שהמת אינו מטמאמשכב ומושב כמו שיתבאר והוא ג"כ אינו מטמא כשהסיט ואחר כן אמר חוץ מן האדם כי כשיהיה המת בכף מאזנים והאדם בכף שניה וכרע החי נטמא בהיות נושא המת ופשוט הוא כי כ"מ שנאמר מת הכונה בו הדבר המטמא מן המת והוא כזית מבשרו ואבר ממנו ושאר מה שנתבאר בשני של אהלות וכבר ביארנו טומאת משכב ואמרנו שעניינה כשישב הזב אפי' על הבגדים מרובין והאחד על השני חוזר התחתון משכב הזב ואע"פ שלא נגע בו וזה בלבד בזב אמנם במת דין הכלים שתחתיו או הנוגע בהן שוין וכבר נתבארו דינים אלו בראשון של אהלות. אמר הקב"ה (ויקרא ט״ו:כ״ד) כל המשכב אשר ישכב עליו הזב יטמא ולא אמר כל המשכב אשר ישכב עליו יטמא והיה הענין חוזר על הזב קדם זכרו דקדקו מזה ואמרו הזב לא המת 
+
+וטומאת מדף הוא מה שאגיד לך וזה כי הזב וחביריו רוצה לומר זבה ונדה ויולדת כשהיה עליו למעלה ממנו אוכלין ומשקין נטמאו ואפילו אם היו בינו ובינם חציצות רבות וכן כשיש למעלה מן הזב כלים מונחים זה על זה הרי הכלי העליון טמא טומאת מדף ואע"פ שבינו ובין הזב חציצות רבות אמנם הכלי ההוא טמא טומאה קלה ר"ל שאינו אב הטומאה אבל דינו כדין כלים שנגעו בזב אשר מטמאין אוכלין ומשקין בלבד לא אדם וכלים וכבר נתבאר לך כי כל הכלים הראויים למשכב שתחת הזב כולן אב הטומאה ואין חילוק בין המשכב התחתון הדבק בקרקע או המשכב הדבק לגופו וכל הכלים אשר על הזב כולן ראשון לטומאה ואין חילוק בין הבגד הדבק בגופו מלמעלה ובין הבגד העליון אשר כנגד הרקיע הכל טמא טומאת מדף ואין הדין הזה במת אבל דין כלים שעל גבו או כלים שתחתיו או כלים שנגעו בו דין אחד לכולן והוא מה שנתבאר בב' של אהלות ותלמוד הענין הזה בזב מאמרו בו וכל כלי עץ ישטף במים אמרו בספרא מה בא זה ללמדנו אם ללמד שיטמא כלי שטף במגע הרי כבר נאמר והנוגע בבשר הזב יכבס בגדיו אם הנוגע בו מטמא כלי שטף במגע הוא עצמו לא יטמא כלי שטף במגע א"כ למה נאמר וכל כלי עץ ישטף במים אלא אלו אוכלין ומשקין וכלים שעל גבי הזב ואמרו עוד וכל כלי עץ ישטף במים מלמד שהוא עושה על גבו מדף והלשון הזה של מדף משתמשין בו בענין אחר של טומאה כמו שביארנו בי' של פרה ועל אותן הענינים אמרו בש"ס (נדה ד:) מאי מדף כדכתיב קול עלה נדף ר"ל כי הוא מענין התנועה ופירוש הזה אינו מן הגמרא אלא שכתבוהו בגליון מן פירוש סבוראי וכתבן המעתיק בתוך הדברים ולא נזכרו עליהן אמנם הענין אשר אנחנו בו בכאן עיקרו מנדף והוא יוצא ממאמרם ריחו נודף ר"ל יריח למרחוק הרבה והפליג הענין הזה על הזב אשר יטמא כלים שעל גביו ואפי' אם היה ביניהן חציצה רבה כאילו יעבור ריחו ויגיע אליהם ויטמאם על דרך הדמיון: 
+
+
+Mishnah 7
+
+רבי שמעון אומר שהזב לא נישא רובו על כל אחד לפי מה שבארנו אותו בכף מאזנים ואמנם דברי הכל בבהמה כולן טהורות סיבת זה מה שביאר הש"ס (שבת דף צג.) וזה כי העיקר אצלינו מסייע אין בו ממש וכאשר חשבו שאחד מאלה הד' רגלים של בהמה שכבר נשא הרי הטלית אשר תחתיו טהורה לפי שסמיכות הבהמה ההיא על ג' הנשארים וזה הרביעי אע"פ שלא נשאתהו והוא עוזר אותן מסייע אין בו ממש וכן נאמר בכל רגל מד' שהוא מסייע וע"כ כולן טהורות: 
+
+ועקל. הוא הקשר הסובב את הדבר הנסחט. 
+
+וקורת בית הבד הקצה האחד הוא למעלה מן העקל והיא סוחטתו ועל הקצה האחר היה יושב הזב: 
+
+ומכבש של כובס. מכבש שכובשין בו הכובסין הבגדים אחר שכבסן יכביד אותן תחת המכבש וכשישב הזב על קצה המכבש אשר הבגדים תחתיו הן טהורין וחיוב זה יודע מצורת מכבש של כובסין אצלם באותו זמן לפי שאין ספק כי כשישב הזב על אותו קצה לא יביא כובד על גבי הכלים שיהו משכב ור' נחמיה אומר כי הן שבין משכב כבר הוא מכביד עליהן ואין הלכה כר' נחמיה ולא כרבי שמעון ולא כרבי יוסי: 
+
+
+Chapter 5
+
+
+
+Mishnah 1
+
+היה זוכר לעיקרים אשר ביארנו בתחלת זה הסדר שאב הטומאה הוא אשר יטמא אדם וכלים ולד הטומאה לא יטמא אדם ולא כלים ושכל מה שנטמא באב הטומאה הוא ראשון ונקרא ג"כ ולד: 
+
+ואמר בהלכה הזאת כאשר יטמא בזב בעוד שהוא מחובר בו הרי הוא מטמא כלים כשנגע בהן ואע"פ שהוא ראשון לטומאה אמנם כל זמן שהוא מחובר באב יטמא כלים וזה מצינו בפסוק שאמר שהוא יטמא בגדים בשעת מגעו והוא אמרו (ויקרא ט״ו:ז׳) והנוגע בבשר הזב יכבס בגדיו ר"ל כי כל זמן שהוא נוגע בבשרו והוא מחובר במטמאין כשנוגע בבגדים טמאים וחזרן ראשון לטומאה לא שני ובספרא אמרו ומטמא שאר כלים כבגדים אלא כלי חרס בלבד אין מטמא אותו אלא אב הטומאה או המשקין כמו שבארנו בתחלת הסדר 
+
+וענין אמרו אבל לא במשא הוא שאם נשא אוכלים ומשקין בשעת מגעו בזב אין מטמא אותן עד שיגע בהן וזה הכלל שאמר ר' יהושע הוא קיים הולך על העקרים הקודמין ואין חולק עליה וסמוך עליה: 
+
+
+Mishnah 2
+
+תחלה מה שראוי שתדעהו כי באיזה מקום שיאמר מטמא ב' ופוסל אחד שהוא רומז אל התרומה אשר כבר נתבאר בה כי הראשון והשני טמאים ומטמאים והשלישי פסול וכל אב הטומאה מן אבות הטומאות הוא מטמא ב' ופוסל אחד לפי שהאוכלין אשר יגע בו הוא ראשון ואשר נגע בראשון הוא שני והרי הם טמאין ואשר יגע בשני הוא שלישי והוא פסול כמו שבארנו וכל ראשון לטומאה הוא מטמא אחד והוא השני אשר יגע ופוסל אחד והוא השלישי אשר יגע בשני ושמור הענין הזה וג"כ כי כל אב הטומאה אמרו בו שהוא מטמא אדם לטמא בגדים והאדם ההוא בעת שמיטמא בו או במגע או במשא אם הוא מטמא בגדים במשא דוקא בעת שהוא מחובר במטמאיו כי אז יחשב כמו הזב עצמו לענין שהוא מטמא שנים ופוסל אחד אלא שאינו מטמא לא אדם ולא כלי חרס כמו שנתבאר בכלל רבי יהושע וכשפירש ממטמאיו נשאר ולד הטומאה וכמו שאינו מטמא כלים אחר פרישתו כך אינו מטמא שנים אבל מטמא אחד ופוסל אחד כדין כל ראשון לטומאה וכל ראשון לטומאה אמרנו בו כי הנוגע בו אינו מטמא בגדים ושהנוגע בו בין בשעת מגעו בין לאחר פרישתו מטמא אחד ופוסל אחד ושמור העיקר הזה ג"כ שהוא מפתח הפרק הזה ואחר ההקדמות האלו שים דעתך להבין ההלכה הזאת 
+
+אמר שכל מה שינשא על גבי הזב ואפילו היה בינו ובין הזב אמצעיים הרי הוא טמא בין אם היה הדבר אשר על גבי הזב אדם או כלי שטף והם המדף כמו שבארנו או אוכלין ומשקין או משכב ומושב הכל טמא והוא מטמא שנים ופוסל אחד כל זמן שהוא על גביו וכשפירש נשאר ראשון לטומאה ומטמא אחד ופוסל אחד ובא המשל בזה אמרו אצבעו של זב תחת נדבך והוא הלוח אשר יבנה עליו את הכותל כמו שבארנו בברכות (דף טז) ואמרו גם כן האוכלין והמשקין והמשכב והמושב והמדף מלמעלן וחייב בכולן טומאה 
+
+ואחר כך אמר כי כל מה שינשא הזב על גביו ויהיה הטמא מלמעלה והדבר הוא מלמטה וביניהם אמצעי היה הדבר אשר מלמטה טהור כיון שבינו ובין הזב אמצעיים אלא אם יהיה אדם או משכב ומושב שהוא יטמא ואפילו תחת אבן מסמא [כמו] (כגון) שנתבאר פעמים אמנם אם היה תחת הזב אוכלין ומשקין או כלי שטף אשר נקרא מדף הרי הן טהורין ובא המשל בזה באמרו הטמא מלמעלה והטהור מלמטן ואמרו משכב ומושב מלמטן ואמרו האוכלין והמשקין והמדף מלמטן טהורין כיון שלא נגע בהן הזב ולמה שביניהן אינו מטמא מחיצות הרבה ולזה רמז באמרו וכל שהזב נישא עליו טהור חוץ מן הראוי למשכב ולמושב ואדם לפי שהעיקר אצלינו כי טומאת אוכלין ומשקין ושאר כלי שטף וזו היא טומאת מדף אמנם יטמאו ואפי' בלא אמצעיים מעל גבי הזב אבל לא מתחתיו ולשון סיפרא ק"ו שיעשה על גביו משכב מה אם במקום שלא עשה תחתיו מדף עשה תחתיו משכב מקום שעשה על גביו מדף אינו דין שיעשה על גביו משכב ת"ל (ויקרא ט״ו:י׳) וכל הנוגע בכל אשר יהיה תחתיו יטמא תחתיו הוא עושה משכב ואין עושה על גביו משכב ואמר עוד מלמד שהוא עושה על גביו מדף ואמנם אמרו במשכב ובמושב כשנכנסו תחת כובד הזב שהן מטמאין ב' ופוסלין אחד ולא פירשו מתחת הזב וזה מבואר היטב לפי שהמשכב הוא מאבות הטומאות בין אם היה הזב יושב עליו או עמד ממנו אמר יתברך והיושב על הכלי אשר ישב עליו הזב אמרו אין לי אלא בזמן שהוא יושב עליו הזב מנין לעשות ריקם כמלא ת"ל כלי לעשות ריקם כמלא וכבר ביארנו בראשון מכלים שהנוגע במשכב מטמא בגדים בשעת מגעו לטמא ב' ופוסל אחד ואין צריך לומר שיהיה המשכב עצמו מטמא ב' ופוסל אחד: 
+
+
+Mishnah 3
+
+לפי שאמר בהלכה הקודמת כי הכלים והמשקים וכלי שטף מלמטן טהורים ואפילו היו תחת משכב הזב אמר סבת זה אמרו כל הנושא ונישא וכו' ופשוט הוא וכבר החזרתי הענין הזה פעמים מיראתי הטעות בו שכל מה שתשמעהו אומר מלמעלן או מלמטן או נושא או נישא אין שם ענין נגיעה כלל אפי' היה החוצץ ביניהן אבנים ואחר זה שמע פירוש ההלכה אות באות אמרו כי כל מה שיהיה למעלה ממשכב הזב מאוכלין ומשקין וכלים הרי הוא טהור וכן אם היו אלו מלמטה והמשכב למעלה מהן הרי הן טהורין חוץ מן האדם לבדו כי הוא כשהוא המשכב עליו טמאו לפי שהמשכב מטמא במשא וכן אם הושמה אבן למעלה ממשכב הזב וישב אדם טהור על האבן נטמא כיון שנישא על גבי משכב כמו שאם ישב הזב על האבן נטמא המשכב אשר מלמטה כך כשישב הטהור על האבן מיטמא מן המשכב אשר מלמטה ולשון ספרא והיושב על הכלי אין לי אלא בזמן שהוא יושב ונוגע בו מנין לעשרה מושבות זה על גב זה אפילו על גבי אבן מסמא ת"ל והיושב על הכלי אשר ישב עליו הזב יטמא מקום שהזב יושב ומטמא ישב הטהור ויטמא אח"כ אמר כי כל מה שיהיה ג"כ על הנבילה או תהיה הנבילה עליו הרי הוא טהור אלא המסיט אמנם כשתהיה הנבלה מלמעלה הוא יטמא על כל פנים רוצה לומר האדם לפי שהנבילה מטמא במשא כמו שבארנו בראשון של כלים ואמנם דברו כשהיה האדם מלמעלה והנבילה מלמטה שהוא לא יטמא אלא בהיסט רוצה לומר אם הניע הנבילה בעת היותו נישא עליה לפי שהנבלה מטמאה בהיסט כמו שבארנו שם רוצה לומר כי הטהור כשהסיט את הנבילה ואע"פ שלא נגע נטמא 
+
+ואמר ר"א אף הנושא כבר ביאר לנו הש"ס (חולין קכד:) ותקנו ואמרו כי ר"ל והוא שנושא ר"ל כי המסיט לא יטמא אלא אם היה נושא לא שתהיה מתחתיו והוא אמרם אימא והוא דנישא ואין הלכה כר' אליעזר ואח"כ אמר כי כל הנושא ונישא על גבי המת טהור חוץ מן המאהיל שכל מה שמאהיל על המת או יאהיל המת עליו יטמא ע"פ התנאים הנזכרים באהלות (פ"ב) וכן האדם כי הוא כשנשא המת עליו הרי הוא טמא לפי שהמת מטמא במשא אמנם כשהיה האדם נישא על גבי המת ולא יהיה מאהיל וזה כשיהיה ביניהם חציצת הדבר המאהיל אז לא יטמא אלא אם הסיט לפי שכל מה שיטמא במשא כשהסיטו הטהור נטמא כמו שבארנו בראשון של כלים: 
+
+
+Mishnah 4
+
+כבר נקדם בפרק הזה כי האדם כשיהיה נישא על גבי הזב או הזב נישא על גביו טמא ואמר בכאן כי כשיהיה הטהור נושא מקצת הזב או היה הזב נושא מקצת הטהור שהוא טמא לפי שלא נצטרך שינשא או ישא הרוב אלא במשכב לבד לא באדם כמו שנתבאר ור"ש אומר כי אפי' באדם כשהטמא נושא את הטהור צריך שישא רובו ואז יטמא אותו וכן נתבאר בתוספתא וחבורי טמא וחבורי טהור כגון השיער והצפרנים ולשון התוספתא (פ"ה) ואלו הן [חיבורין] השינים והצפרנים והשיער שלהן ואלו הן מקצתן ראשי אצבעות ידים ורגלים ר"ל ואפילו ראשי אצבעות הן מקצת וכבר נקדם לך אמרו אצבעו של זב תחת הנדבך והטהור מלמעלן מטמא שנים ופוסל אחד ואין הלכה כר"ש: 
+
+
+Mishnah 5
+
+כבר קדם לנו כי אשר יטמא משכב ומרכב לא יטמא אותו עד שינשא רובו עליו וכן האיש הטהור כשנישא על גבי משכב טמא צריך שינשא רובו ואז יטמא אמר יתעלה (ויקרא טו) באדם אשר ישב על משכב הזב ואם על המשכב הוא ובא הפירוש הוא עד שינשא רובו עליו ודע כי אנחנו לא נחוש על רוב המשכב ומיעוטו אמנם על רוב הנישא ואפילו היה על מיעוט המשכב הוא מטמא אותו ומטמא ממנו ולשון סיפרא או על הכלי אשר היא יושבת עליו או על מקצתו והנה יהיה ביאור המשנה כך רוב הטמא על קצת המשכב ורוב הטהור על מקצתו נטמא הטהור נמצא טומאה נכנסת למשכב ויוצא ממנו במיעוטו לפי שמקצתו נטמא וטימא זולתו 
+
+ונייר בלשון ערבי באג"ד והודיענו כי אפילו אוכלים של תרומה לא יטמאו בהיותם על גבי משכב ואפילו היה החוצץ ביניהם דק ביותר על העיקר הנקדם והוא אמרו כל הנושא ונישא על גבי המשכב טהור חוץ מן האדם ואין הלכה כר' שמעון אשר אמר כי אבן המנוגעת לפי שהיא מקומה טמא כמו שביארנו בנגעים שהיא מטמאה את התרומה בהיותה עליה ואע"פ שלא תגע: 
+
+
+Mishnah 6
+
+כבר בארנו בראשון של כלים כי אלו האבות הנמנים הנוגע בהן או נושאן מטמא בגדים בשעת מגעו או בשעת נשיאתו וכן בארנו כי כל שיטמא במשא יטמא בהיסט וכן נתבאר כי אדם טהור הנישא על גבי הזב או על גבי משכבו מטמא שנים ופוסל אחד והדבר כולו מבואר וכבר בארנו פעמים כי דין הזב והזבה והנדה והיולדת בטומאת משכב ומושב ושאר דברים אשר יטמאו אותן שוה וכן המצורע והנדה ולשון סיפרא בפירוש אמרו ית' זאת תורת הזב וגו' והדוה בנדתה והזב את זובו לזכר ולנקבה אמרו לזכר לרבות את המצורע ולנקבה לרבות את היולדת: 
+
+
+Mishnah 7
+
+אלה הנמנין כולן הן מאבות הטומאה והנוגע בהן או נושאן מטמא בגדים כמו שבארנו בראשון של כלים 
+
+ודברי רבי אליעזר אף הנושא ר"ל כי המסיט צריך שיהיה נושא ואז יטמא ב' ויפסול א' כמו שביאר הש"ס (חולין דף קכד:) ואין הלכה כר' אליעזר: 
+
+
+Mishnah 8
+
+זה כולו מבואר כשאתה זוכר מה שקדם בפרק הראשון של כלים והבנת הכלל אשר אמר ר' יהושע בתחלת הפרק הזה וזה כי הנבלה ומי חטאת שיש בהן כדי הזייה והמרכב כל אחד מהן מטמא במשא לטומאת בגדים כמו שבארנו שם: 
+
+
+Mishnah 9
+
+כבר בארנו בתחלת הסדר הזה ובתחלת מסכת טהרות כי בולע נבלת עוף טהור מטמא בגדים בשעת בליעתו והוא אז כמי שנגע באב מאבות טומאות דאורייתא וכאשר הקיאה אחר שבלעה או בלע אותה אחר שנכנסת באסטומכא יהיה כמו שפירש ממטמאיו וישאר ראשון לטומאה ולא יטמא בגדים אז וכל זמן שלא תכנס בבית בליעתו אלא שהה בפיו הוא טהור וכבר זכרנו ראיות זה כולו ואח"כ אמר כי כשלקח נבלת העוף הטהור בפיו והכניס ראשו לאויר התנור כי האדם ההוא טהור כל זמן שלא יבלענו כי לא נאמר בהיותה נסתרת ונכנסת ומתחבא בתוך אויר התנור תהיה כמו בלועה 
+
+ואמרו וטהור התנור ר"ל כי התנור טהור ואפילו אם בלעה וראשו בתוך אויר התנור ולא נאמר כיון שהתנור מטמא מאוירו וזאת מטמא אדם בתוך בית הבליעה שהיא גם כן תטמא התנור לפי שנכנסה באוירו בשעת הבליעה וכבר בארנו בפתיחה כי בולע נבלת עוף הטהור אינו מטמא אדם וכלי חרס בשעת הבליעה כמו שביאר ר' יהושע בכלל הקודם והתנור מכלל כלי חרס כמו שבארנו במקומות מכלים: 
+
+
+Mishnah 10
+
+כבר בארנו בראשון של כלים ראיית כל אב מאבות אלו הנימנין בכאן שהוא מטמא במגע ושהנוגע אינו מטמא בגדים בשעת מגעו וע"כ הוא מטמא אחד ופוסל א' ואפי' בשעת מגעו לפי מה שקבענו בהלכה השניה מן הפרק הזה אמנם אמרו כי כל נוגע באב מאבות הטומאות שבתורה כשפירש מטמא א' ופוסל א' והוא כלל שלם וכולל לכל האב הטומאה כי הדבר אשר נגע בו בין אדם בין כלים בין אוכלין כשפירש יהיה ראשון והוא יטמא השני והשני יפסול השלישי כמו שבארנו בטהרות וזכרנו בכאן: 
+ואמנם אמרו כי בשעת מגעו ג"כ שהוא מטמא ופוסל אחד חוץ מאדם ביאור זה הכלל מה שאספר לך וזה כי הוא אומר כי כל נוגע באחד משאר אבות הטומאות שבתורה הוא מטמא אחד ופוסל אחד ואפילו בשעת מגעו כי אשר תטמא ב' ויפסול אחד בשעת מגעו כבר קדם מניינם ומספרם ואין שם זולתן ואמנם אמרו חוץ מן האדם לפי שהמת הוא כשאר אבות טומאות ונוגע מטמא ב' ופוסל אחד בין בשעת מגעו בין לאחר פרישתו לפי שהוא אב הטומאה והוא לא זכרו בכלל אשר מנה שהן מטמאין ב' ופוסלים אחד ועל כן שנאו בכאן ודע כי שורף פרה ופרים ומשלח שעיר מטמאין בגדים כמו שבארנו בפתיחה אמנם עם זה אינן מטמאין ב' ופוסלין אחד אבל מטמאין אחד ופוסלין אחד כמו כל ראשון לטומאה ואל תחשוב כי זה שזכר הכלל אשר אמר ר' יהושע לפי שהוא מבואר ואמר כל המטמא בגדים בשעת מגעו ולא אמר כל המטמא בגדים גרידא ואלה לא במגע יטמאו בגדים אבל בהתעסקם עסק מיוחד והבן זה: 
+
+Mishnah 11
+
+שכבת זרע מאבות הטומאות ושרץ מאבות הטומאות ואני מודיעך שהרואה קרי או נוגע בשכבת זרע שוה כי אמנם הוא ראשון לטומאה כמו נוגע בשרץ כמו שביארנו בתחלת כלים הראיה היות משכב בועל נדה מטמא אוכלין ומשקין בלבד ולא יטמא לא אדם ולא כלים וכבר ביארנו שהמת עצמו לא יטמא משכב ומושב לא טומאה קלה ולא טומאה חמורה ולשון ספרא אשר ישב עליו הזב לא טמא מת: 
+
+
+Mishnah 12
+
+אלה הנמנים כאן הם פוסלים את התרומה מדרבנן והם מכלל י"ח דבר שגזרו כמו שזכרנו בתחלת שבת (דף יג:) אלא טבול יום לבדו כי הוא אינו מי"ח דבר שגזרו לפי שטבול יום הוא טמא מן התורה כמו שאמר יתעלה (ויקרא י״א:ל״ב) במים יובא וטמא עד הערב והוא במדרגת שני לטומאה וכאשר יגע בתרומה פסלה וכן ביאר הש"ס שהוא מן התורה ואמנם השאר כולן הן מדרבנן כי אוכל אוכל ראשון ואוכל שני גזרו עליו שיפסול את התרומה כשיגע בו מיראתנו שמא יאכל אוכל ראשון או שני וישתה עליו משקה תרומה ויטמא אותו משקה באוכל טמא שבפיו ותהיה תרומה טמאה אשר ראוי לשורפה וגזרו על כל שותה משקין טמאין מן הסבה הזאת גופה גזירה שמא יחבר בפיו בינו ובין אוכלין של תרומה ויטמא את התרומה כמו שבארנו בעקרים הגדולים אשר הקדמנו לסדר הזה. 
+
+והבא ראשו ורובו במים שאובים גזרו עליו גם כן שהוא טמא ופוסל את התרומה לפי שהיו טבולי יום בזמן ההוא טובלין במי מערות וכיוצא בהן והן מים מזוהמין סרוחים כבר נבאשו וזה אינו פוסל המקוה והיו רוחצים אחר כך במים שאובים משום נקיון ונתמד הדבר הרבה עד ששבו ההמון לחשוב כי המים שאובין אשר היו רוחצין בהן באחרונה הן העיקר והן אשר מטהרין והיו מקילין במי מקוה משום זוהמתו ולא היו מתכוונים בו טבילה לשמה ועל כן גזרו שכל הבא ראשו ורובו במים שאובין אחר הטבילה שיהיה נשאר בטומאתו ופוסל את התרומה עד שיתכוין למי מקוה וידע כי הן המטהרין ולקיום זה הענין וחיזוקו הפליגו בזה ואמרו כי אפי' האיש הטהור אשר אין טומאה עליו ואינו צריך טבילה כשנפלו על ראשו ועל רובו ג' לוגין מים שאובים הוא פוסל את התרומה כמו טבול יום בעבור הסיבה אשר זכרנו והוא כדי שלא ירחוץ במים שאובין אחר הטבילה. 
+
+והיו ג"כ בזמן ההוא נותנין התרומה בצד ספרי תורות ואומרים זה קודש וזה קודש והיו באין עכברים לאכול את התרומה ומפסידים הספרים ועל כן גזרו על כתבי הקדש כולן שפוסלין את התרומה כשיגעו בה. 
+
+וגזרו על הידים שהן פוסלין את התרומה וכל מי שנגע בתרומה בידיו פסלה ואע"פ שלא ידע שיש בידו טומאה עד שיטול ידיו לשם תרומה וישמור אותם והטעם בזה מפני שהידים עסקניות ואפשר שנטמאו ידיו והוא לא ידע. וכבר בארנו בפתיחת הסדר כי משקין טמאין הן תחלה לעולם ואפילו נטמאו בשני ושהאוכלין כשנטמאו במשקין טמאין חוזרין שני וכל שני פוסל את התרומה כמו שבארנו ואין בזה גזירה ואמנם ר"ל בכאן באמרו האוכלין שנטמאו במשקין משקין שנטמאו מחמת הידים ובזה היתה הגזירה כי אף על פי שאלו המשקין הן טומאתן קלה כיון שלא נטמאו מחמת השרץ רוצה לומר שלא נסמכו בטומאתן לאב כמו שבארנו שם אפילו הכי מטמאין אוכלין ומחזירין אותן שני לתרומה בלבד לא לחולין וכן אמרו (שבת דף יד:) גזירה משקין הבאין מחמת ידים משום משקין הבאין מחמת השרץ ואמרו ג"כ והכלים שנטמאו במשקין הן המשקין שנטמאו מחמת השרץ או שאר אבות הטומאה ומן התורה אין המשקין מטמאין כלים כמו שבארנו בפתיחה אבל מדרבנן גזרו שיטמאו כלים ושיהו אותן כלים שניים וכשנגעו בתרומה נפסלת וזה הגזירה משום משקה הזב אשר מטמא כלים מן התורה שנאמר וכי ירוק הזב בטהור ואמרו בקבלה (שם) מה שביד הטהור טמאתי לך בין אוכלין בין כלים בין משקין וע"כ גזרו על כל משקין טמאין שיטמאו כלים משום משקה הזב אשר הוא אב כמו שבארנו בפתיחה: 
diff --git "a/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].txt" "b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].txt"
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+Mishnah Kinnim
+משנה קינים
+Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]
+https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung
+
+Mishnah Kinnim
+
+
+
+Chapter 1
+
+Das Vogel-Sündopfer wird unten<sup class="footnote-marker">1</sup><i class="footnote"> unterhalb des roten Streifens, der den Altar in eine untere und eine obere Hälfte teilte.</i> hergerichtet<sup class="footnote-marker">2</sup><i class="footnote"> das Blut musste an die untere Hälfte des Altars gesprengt werden, der Priester stand deshalb beim Sprengen unten auf dem Fussboden (s. Sebach. VI Note 34). Für <span dir="rtl">מליקה</span> war keine bestimmte Stelle vorgeschrieben, man pflegte sie aber an derselben Stelle vorzunehmen, die für das Sprengen des Blutes vorgeschrieben war, weil sonst die geringe Menge des Blutes unterwegs sich leicht verlieren konnte (s. ebend. Note 9).</i> und das Vieh-Sündopfer oben<sup class="footnote-marker">3</sup><i class="footnote"> der Priester trat auf den in halber Höhe um den Altar herumführenden Rundgang und sprengte von dort aus das Blut an die vier Ecken des Altars (s. Sebach. V Note 29).</i>, das Vogel-Ganzopfer wird oben hergerichtet<sup class="footnote-marker">4</sup><i class="footnote"> S. Sebach. VI Note 38.</i> und das Vieh-Ganzopfer unten<sup class="footnote-marker">5</sup><i class="footnote"> S. ebend. V Note 39.</i>, durch eine Abweichung hiervon<sup class="footnote-marker">6</sup><i class="footnote"> wenn man das unten zu sprengende Blut oben oder das oben zu sprengende unten gesprengt hat (s. Sebach. VII Noten 6 und 11).</i> wird bei diesem wie bei jenem das Opfer untauglich. Die für die Vogelpaare<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">קן</span> das Vogelnest, auch für die jungen Vögel selbst gebraucht (s. Deut. 32, 11), ist der gebräuchliche Ausdruck für das aus zwei jungen Tauben oder zwei Turteltauben bestehende Vogelopfer.</i> [vorgeschriebene] Ordnung ist folgende: ist es ein Pflichtopfer<sup class="footnote-marker">8</sup><i class="footnote"> d. h. in allen Fällen, wo die Darbringung eines Vogelpaares als Pflichtopfer vorgeschrieben ist.</i>, so ist eines ein Sündopfer und eines ein Ganzopfer, bei Gelübden und freiwilligen Gaben gibt es nur Ganzopfer<sup class="footnote-marker">9</sup><i class="footnote"> da als freiwillige Opfer nur Friedensopfer und Ganzopfer dargebracht werden durften, Friedensopfer aber nur von Rindern, Schafen und Ziegen dargebracht wurden.</i>. Was ist ein Gelübde? Wenn jemand sagt: Ich verpflichte mich zu einem Ganzopfer. Was ist eine freiwillige Gabe? Wenn er sagt: Ich bestimme dieses zum Ganzopfer. Was ist der Unterschied zwischen Gelübden und freiwilligen Gaben? Nur der, dass man bei Gelübden, im Falle es<sup class="footnote-marker">10</sup><i class="footnote"> das Tier, das man in Erfüllung des getanen Gelübdes zum Opfer bestimmt hat.</i> umkommt oder gestohlen wird, es zu ersetzen verpflichtet ist<sup class="footnote-marker">11</sup><i class="footnote"> weil man sich durch das Gelübde eia Opfer darzubringen verpflichtet hat.</i> und bei freiwilligen Gaben, im Falle es umkommt oder gestohlen wird, es nicht zu ersetzen verpflichtet ist<sup class="footnote-marker">12</sup><i class="footnote"> weil man nur dieses Tier zum Opfer bestimmt, eine persönliche Verpflichtung, ein Opfer darzubringen, aber nicht übernommen hat.</i>.
+Haben Sündopfer sich unter Ganzopfer gemischt oder Ganzopfer unter Sündopfer<sup class="footnote-marker">13</sup><i class="footnote"> <span dir="rtl">חטאת</span> und <span dir="rtl">עולה</span> stehen hier kollektivisch: eine oder mehrere zu Ganz- bezw. zu Sündopfern bestimmte Tauben.</i>, selbst eines unter zehntausend, muss man sie alle umkommen lassen<sup class="footnote-marker">14</sup><i class="footnote"> es kann keine der Tauben dargebracht werden, da es bei jeder zweifelhaft ist, ob sie zum Sündopfer bestimmt war und unten oder zum Ganzopfer und oben darzubringen ist, durch ein Abweichen von der Vorschrift aber das Opfer untauglich wird. Das unter die anderen Tiere geratene Tier geht nicht wie sonst in der Mehrheit auf, weil lebende Wesen immer als etwas für sich Bestehendes betrachtet werden (<span dir="rtl">בעלי חיים חשיבי</span>) und deshalb niemals in anderem aufgehen. Es werden deshalb sämtliche Tiere betrachtet, als wären sie Sündopfer-Tiere, die nicht dargebracht werden können, und für diese gilt die Vorschrift, dass sie an einen abgeschlossenen Platz gebracht werden und dort sich überlassen bleiben, bis sie von selbst umkommen.</i>. Haben Sündopfer sich unter Pflichtopfer<sup class="footnote-marker">15</sup><i class="footnote"> d. h. Taubenpaare, die dazu bestimmt worden sind, als Pflichtopfer dargebracht zu werden, bei denen man aber noch keine Bestimmung darüber getroffen hat, welche von den beiden Tauben als Ganzopfer und welche als Sündopfer dargebracht werden soll.</i> gemischt, sind nur soviele<sup class="footnote-marker">16</sup><i class="footnote"> Ed. Lowe: <span dir="rtl">מנין</span>.</i> tauglich, wie Sündopfer in den Pflichtopfern enthalten waren<sup class="footnote-marker">17</sup><i class="footnote"> Wenn z. B. eine Taube, die zum Sündopfer bestimmt war, sich mit zwei Taubenpaaren vermischt hat, die als Pflichtopfer dargebracht werden sollten, so kann keines von den Tieren als Ganzopfer dargebracht werden, da ja das hinzugekommene schon zum Sündopfer bestimmt war. Es können auch nicht drei von ihnen als Sündopfer dargebracht werden, da vielleicht alle drei zu den beiden Taubenpaaren gehört haben und von diesen nur zwei als Sündopfer, die beiden anderen dagegen als Ganzopfer dargebracht werden sollten. Dagegen dürfen zwei von ihnen als Sündopfer dargebracht werden, denn wenn selbst beide zu den beiden Taubenpaaren gehört haben, so sollten ja zwei Tauben von diesen als Sündopfer dargebracht werden. Doch ist auch dieses nur dann statthaft, wenn die beiden Taubenpaare derselben Frau angehört haben, aus einer gleichen Veranlassung, z. B. beide als ein Wöchnerin-Opfer, dargebracht werden sollten und keine ausdrückliche Bestimmung darüber getroffen war, dass das eine Paar für den einen und das andere für den anderen Fall als Opfer verwendet werden sollte, weil nur in diesem Falle es nicht darauf ankommt, wenn nicht von jedem Paare das eine Tier als Sündopfer und das andere als Ganzopfer dargebracht wird, sondern auch die beiden Tiere des einen Paares als Sündopfer und die beiden des anderen als Ganzopfer dargebracht werden dürfen (s. weiter Note 30).</i>, ebenso sind, wenn Ganzopfer sich unter Pflichtopfer gemischt haben, nur soviele tauglich<sup class="footnote-marker">18</sup><i class="footnote"> und dürfen als Ganzopfer dargebracht werden.</i>, wie Ganzopfer in den Pflichtopfern enthalten waren, gleichviel ob die Pflichtopfer in der Mehrzahl und die freiwilligen<sup class="footnote-marker">19</sup><i class="footnote"> d. h. die Ganzopfer — da freiwillig gespendete Tauben nur als Ganzopfer dargebracht werden dürfen (s. Note 9) —, die sich unter die Pflichtopfer gemischt haben. Das gleiche gilt natürlich auch, wenn Pflichtopfer und Sündopfer sich untereinander vermischt haben.</i> in der Minderzahl sind, oder die freiwilligen in der Mehrzahl und die Pflichtopfer in der Minderzahl, oder ob die Anzahl beider die gleiche ist<sup class="footnote-marker">20</sup><i class="footnote"> immer dürfen, wenn Ganzopfer sich unter Pflichtopfer gemischt haben, nur so viele Tauben als Ganzopfer und, wenn Sündopfer, so viele als Sündopfer dargebracht werden, wie vorher Pflichtopfer-Paare vorhanden waren.</i>.
+Wann gilt dieses? Wenn Pflichtopfer<sup class="footnote-marker">21</sup><i class="footnote"> S. Note 15.</i> und freiwillige Opfer<sup class="footnote-marker">22</sup><i class="footnote"> die nur als Ganzopfer dargebracht werden dürfen.</i> sich untereinander gemischt haben<sup class="footnote-marker">23</sup><i class="footnote"> oder wenn von einem oder mehreren Pflichtopferpaaren die bereits zum Ganzopfer oder zum Sündopfer bestimmten Tauben sich unter Pflichtopfer-Paare gemischt haben, bei denen diese Bestimmung noch nicht getroffen worden ist.</i>. Waren es aber nur Pflichtopfer<sup class="footnote-marker">24</sup><i class="footnote"> noch ungesonderte und alle aus einer gleichen Veranlassung z. B. alle als Wöchnerin-Opfer darzubringende.</i>, und zwar eines von einer [Frau] und eines von einer anderen, oder zwei von einer und zwei von einer anderen<sup class="footnote-marker">25</sup><i class="footnote"> jede der beiden Frauen halte zwei Taubenpaare für die beiden von ihr darzubringenden Pflichtopfer bestimmt, ohne anzugeben, welche von den vier Tauben für das eine Opfer verwendet werden sollten und welche für das andere, ebenso bei drei, vier oder mehr Paaren (s. weiter Note 30).</i>, oder drei von einer und drei von einer anderen, so ist die eine Hälfte tauglich und die andere Hälfte untauglich<sup class="footnote-marker">26</sup><i class="footnote"> es dürfen nur so viele Taubenpaare dargebracht werden, wie die eine der beiden Frauen hatte, und zwar immer die eine als Ganzopfer und die andere als Sündopfer, so dass selbst angenommen, dass alle die dargebrachten Tiere der einen der beiden Frauen angehört hätten, von ihren Paaren doch nur so viele als Ganzopfer und nur so viele als Sündopfer dargebracht werden, wie davon als solche dargebracht werden sollten. Würde man dagegen eine Taube mehr als Ganzopfer oder als Sündopfer darbringen, als die eine der beiden Frauen Taubenpaare hatte, so würde in dem Fälle, dass alle die als Ganzopfer, bezw. die als Sündopfer dargebrachten Tiere gerade der einen der beiden Frauen angehört haben, von ihren Taubenpaaren eine Taube als Ganzopfer dargebracht werden, die als Sündopfer, oder als Sündopfer, die als Ganzopfer hätte dargebracht werden sollen, was unstatthaft ist. Da nicht festzustellen ist, welcher von beiden Frauen die Tauben, die dargebracht werden, eigentlich gehören, so bringt sie der Priester mit der Bestimmung dar, dass sie als Opfer für diejenige gelten sollen, die sie hierfür bestimmt hatte. Um aber ihrer Opferpflicht nachzukommen, müssen dann beide Frauen gemeinschaftlich noch einmal so viele Opferpaare darbringen, wie jede für sich zu bringen hatte, indem dabei jede von ihnen erklärt, dass sie, soweit die bereits dargebrachten Opfer die ihren waren, auf ihren Anteil an diesen Opfertieren zu Gunsten der anderen Verzicht leistet (s. Keret. I Note 66).</i>, eines von einer und zwei von einer anderen, oder<sup class="footnote-marker">27</sup><i class="footnote"> eines von einer und ….</i> drei von einer anderen, oder<sup class="footnote-marker">27</sup><i class="footnote"> eines von einer und ….</i> zehn von einer anderen, oder<sup class="footnote-marker">27</sup><i class="footnote"> eines von einer und ….</i> hundert von einer anderen<sup class="footnote-marker">28</sup><i class="footnote"> ebenso auch: eines von einer und zwei von einer anderen und drei von einer anderen und zehn von einer anderen und hundert von einer anderen.</i>, so ist nur eine den Opfern der mit den wenigsten daran Beteiligten entsprechende Anzahl tauglich<sup class="footnote-marker">29</sup><i class="footnote"> denn würde man ein Tier über die in ihren Opfern enthalten gewesene Anzahl von Ganzopfern oder Sündopfern als Ganzopfer bezw. Sündopfer darbringen, so würde in dem Falle, dass alle die als Ganzopfer bezw. als Sündopfer dargebrachten Tiere zu den Opferpaaren dieser Frau gehört haben, schon eine Taube als Ganzopfer dargebracht werden, die als Sündopfer, oder als Sündopfer, die als Ganzopfer hätte dargebracht werden sollen. Abweichend von allen übrigen Kommentatoren erklärt Maim. (Comment.), dass auch hier die Mischna wie weiter III 1 und 2 von dem Fälle spricht, dass der Priester die untereinander geratenen Tauben bereits dargebracht hat (seine Erklärung zu der dort gemachten Unterscheidung zwischen <span dir="rtl">כהן נמלך</span> und <span dir="rtl">כהן שאינו נמלך</span> s. weiter III Note 2). Hatten beide Frauen die gleiche Anzahl von Tauben, so gilt die Hälfte der Tauben jeder der beiden Frauen für tauglich und die Hälfte für untauglich, gleichviel ob der Priester die sämtlichen Tauben oben oder die sämtlichen Tauben unten oder die Hälfte von ihnen oben und die andere Hälfte unten dargebracht hat. Hatte die eine der Frauen mehr Tauben als die andere, so ist in den ersten beiden Fällen ebenfalls die Hälfte der Tauben jeder der beiden Frauen tauglich und die Hälfte untauglich, in dem letzteren Fälle dagegen sind nur die Tauben der Frau, die die geringere Anzahl hatte, tauglich (<span dir="rtl">המועט כשר</span>). Ebenso erklärt er dort (III, 2) das <span dir="rtl">המרובה כשר</span>, dass damit gemeint sei, nur die Tauben der Frau, die die grössere Anzahl von Tauben hatte, sind tauglich. Die Begründung, die er für beides gibt, ist schwer versländlich (s. <span dir="rtl">כסף משנה</span> zu <span dir="rtl">הלכית פסולי המוקדשין</span> VIII, 6).</i>. Es ist kein Unterschied, ob es aus gleichem Anlass gebrachte Opfer sind oder aus verschiedenartigen Anlässen gebrachte, ob sie von einer Fran sind oder von zwei Frauen<sup class="footnote-marker">30</sup><i class="footnote"> Von den Opferpaaren jeder der beiden Frauen dürfen immer nur so viele Tiere als Ganzopfer und so viele als Sündopfer dargebracht werden, wie sie Opferpaare hatte. Ebenso dürfen, wenn Opferpaare, die für eine Geburt dargebracht werden sollten, mit Opferpaaren derselben Frau, die für einen Blutausfluss dargebracht werden sollten, sich vermischt haben, von jeder der beiden Arten nur so viele Tiere als Ganzopfer und so viele als Sündopfer dargebracht werden, wie solche in ihnen enthalten waren. Aber selbst für den Fall, dass ein Opferpaar, das für die eine Geburt dargebracht zu werden bestimmt worden ist, sich mit einem Opferpaare vermischt hat, das von derselben Frau als Opfer für eine andere Geburt bestimmt worden ist, gilt dieselbe Beschränkung. Sind dagegen die beiden Opferpaare von derselben Frau als Opfer für zwei Geburten bestimmt worden, ohne ausdrücklich zu bestimmen, dass das eine Paar für die eine Geburt und das andere für die andere verwendet worden soll, so dürfen zwei beliebige von den vier Tieren als Ganzopfer und die beiden anderen als Sündopfer dargebracht werden.</i>.
+Was heisst aus gleichem Anlass<sup class="footnote-marker">31</sup><i class="footnote"> bei Opfern einer und derselben Frau.</i> ? Für eine Geburt<sup class="footnote-marker">32</sup><i class="footnote"> S. Lev. 12, 8.</i> und für noch eine Geburt, für einen Blutausfluss<sup class="footnote-marker">33</sup><i class="footnote"> S. Lev. 15, 29.</i> und für noch einen Blutausfluss, das ist aus gleichem Anlass. Was aus verschiedenartigen Anlässen? Für eine Geburt und für einen Blutausfluss. Wie ist gemeint von zwei Frauen? Von der einen für eine Geburt und von der anderen für eine Geburt, von der einen für einen Blutausfluss und von der anderen für einen Blutausfluss, das ist aus gleichem Anlass. Und aus verschiedenartigen Anlässen? Von der einen für eine Geburt und von der anderen für einen Blutausfluss. R. Jose sagt: Wenn zwei Frauen ihre Vogelpaare gemeinsam gekauft haben<sup class="footnote-marker">34</sup><i class="footnote"> Nach Raschi (zu Talm. Erub. 37 a): wenn sie beim Einkaufen die Bestimmung darüber, weiches von den vier Tieren als Ganzopfer und welches als Sündopfer für jede von ihnen dargebracht werden soll, ausdrücklich dem Priester überlassen haben, auch wenn sie dann nachträglich dennoch selbst darüber bestimmt haben, nach Maim. (<span dir="rtl">הלכות פסולי המוקדשין</span> VIII, 8; s. <span dir="rtl">כסף משנה</span>): auch wenn sie dieses nicht ausdrücklich erklärt, sondern beim Einkauf darüber überhaupt nichts bestimmt haben.</i> oder das Geld für ihre Vogelpaare dem Priester gegeben haben<sup class="footnote-marker">35</sup><i class="footnote"> und dieser dann die zwei Vogelpaare für sie gekauft hat.</i>, so kann der Priester, welches Tier<sup class="footnote-marker">36</sup><i class="footnote"> Talmudausg: <span dir="rtl">לאיזו</span>.</i> er will, als Sündopfer und, welches er will, als Ganzopfer darbringen<sup class="footnote-marker">37</sup><i class="footnote"> weil die Bestimmung darüber, welches von den Tieren als Ganzopfer und welches als Sündopfer dargebracht werden soll, nur entweder beim Einkaufen oder Heiligen der Tiere getroffen werden kann oder durch den Priester bei der Darbringung, eine dazwischen getroffene Bestimmung dagegen keine Gültigkeit hat (Joma 41 a). Nach der Erklärung von Tosaf. (Erub. 37 a v. <span dir="rtl">כשהתנו</span>) spricht R. Jose von dem Fall, dass die Frauen bzw. der Priester beim Einkauf bald bestimmt haben, welches von den Paaren für jede von ihnen dargebracht werden soll, das <span dir="rtl">לאיזה שירצח כהן</span> wäre danach zu erklären: je nach der Bestimmung, welche von dem Priester (und ebenso im ersteren Falle von den Frauen selbst) beim Einkaufen getroffen wird, kann welches immer von den Tieren als Sündopfer und welches immer als Ganzopfer dargebracht werden, und will der Ausspruch des R. Jose nur besagen, dass die Paare nicht als unter einander gekommene betrachtet werden, trotzdem sie für gemeinschaftliches Geld angeschafft worden sind.</i>, sei es dass sie aus gleichem Anlass, sei es dass sie aus verschiedenen Anlässen dargebracht werden.
+
+Chapter 2
+
+Wenn von einem noch nicht gesonderten<sup class="footnote-marker">1</sup><i class="footnote"> <span dir="rtl">סתומה</span> = geschlossen wird ein Taubenpaar genannt, solange noch keine Bestimmung darüber getroffen worden ist, welche Taube als Ganzopfer und welche als Sündopfer dargebracht werden soll, der Gegensatz ist <span dir="rtl">מפורשת</span> = ausgesprochen, getrennt, ein Taubenpaar, bei dem diese Bestimmung bereite getroffen worden ist.</i>. Taubenpaare eine Taube ins Freie oder unter zum Umkommen bestimmte<sup class="footnote-marker">2</sup><i class="footnote"> S. oben I, 2 und Temura IV, 1 ff.</i> Taubenpaare geflogen ist, oder von einem solchen Paare eine umgekommen ist, so kann man die andere wieder zu einem Paare ergänzen<sup class="footnote-marker">3</sup><i class="footnote"> Auch wenn von einem bereits gesonderten Paare eine Taube fortgeflogen ist, kann man die andere wieder zu einem Paare ergänzen, wenn man bestimmt weiss, ob die zurückgebliebene die zum Ganzopfer oder die zum Sündopfer bestimmt gewordene ist; ist dieses jedoch nicht der Fall, so muss man die zurückgebliebene umkommen lassen (s. weiter Mischna 4).</i>. Ist sie unter zum Darbringen bestimmte Taubenpaare<sup class="footnote-marker">4</sup><i class="footnote"> die ebenfalls noch nicht gesondert waren.</i> geflogen, so ist sie selbst untauglich<sup class="footnote-marker">5</sup><i class="footnote"> d. h. auch nachdem sie sich unter die darzubringenden Taubenpaare gemischt hat, können von den nun dort vorhandenen Tauben doch nur so viele dargebracht werden, wie vorher dort vorhanden waren, so dass entweder die zugeflogene Taube selbst, oder eine andere an ihrer Stelle als untauglich zurückbleibt.</i> und macht noch eine als zu ihr gehörend untauglich<sup class="footnote-marker">6</sup><i class="footnote"> das ist die zurückgebliebene, von der sie fortgeflogen ist. Die Begründung siehe die Ausführungen zu der folgenden Mischna.</i>, denn durch das Fortfliegen<sup class="footnote-marker">7</sup><i class="footnote"> Ed. Lowe: <span dir="rtl">הפרוח</span>.</i> wird die Taube selbst untauglich und macht sie eine zu ihr gehörende untauglich<sup class="footnote-marker">8</sup><i class="footnote"> auch wenn mehrere Tauben zurückbleiben, wird, wie in der folgenden Mischna ausgeführt wird, durch das Fortfliegen einer Taube immer eine Taube von den zurückgebliebenen und eine von den Tauben, zu denen sie geflogen ist, untauglich.</i>.
+Wie ist das? Wenn zwei Frauen je zwei<sup class="footnote-marker">9</sup><i class="footnote"> noch nicht gesonderte und aus einer gleichen Veranlassung darzubringende.</i> Taubenpaare haben und es fliegt eine von denen der einen zu denen der anderen, so macht sie durch ihr Fortfliegen eine<sup class="footnote-marker">10</sup><i class="footnote"> von den Tauben, von denen sie fortgeflogen ist.</i> untauglich<sup class="footnote-marker">11</sup><i class="footnote"> und von den durch die zugeflogene um eine vermehrten Tauben dürfen nur so viele dargebracht werden, wie vorher da waren. Denn von den beiden Taubenpaaren waren zwei Tauben als Sündopfer und zwei als Ganzopfer darzubringen. Würde man nun alle fünf Tauben darbringen und zwar drei als Sündopfer und zwei als Ganzopfer oder drei als Ganzopfer und zwei als Sündopfer, so würde man in dem Falle, dass alle drei als Sündopfer oder alle drei als Ganzopfer dargebrachten zu den Taubenpaaren dieser zweiten Frau gehört haben, eine als Ganzopfer darzubringende Taube als Sündopfer oder eine als Sündopfer darzubringende als Ganzopfer darbringen, wodurch das Opfer untauglich wird. Von den drei zurückgebliebenen Tauben der einen Frau wird darum nur eine als Sündopfer und eine als Ganzopfer dargebracht, und von den fünf der anderen zwei als Sündopfer und zwei als Ganzopfer. Auf diese Weise werden nur zwei Tauben von der Darbringung ausgeschlossen, während bei jedem anderen Verfahren die Zahl der Tauben, die nicht dargebracht werden können, noch vergrössert würde. Würde man auch die dritte von den zurückgebliebenen Tauben als Sündopfer oder als Ganzopfer darbringen, so würde dadurch die fortgeflogene eine zum Ganzopfer bzw. zum Sündopfer bestimmte Taube, und es dürften von den anderen fünf Tauben nur zwei als Ganzopfer bzw. als Sündopfer dargebracht werden (s. oben I, 2), es würden also dadurch drei Tauben untauglich. Würde man zwei von den zurückgebliebenen beide als Sündopfer oder beide als Ganzopfer darbringen, so würden dadurch sowohl die dritte zurückgebliebene wie die fortgeflogene zu Ganzopfern bzw. zu Sündopfern bestimmt, es dürften von den anderen fünf Tauben nur zwei als Ganzopfer bzw. als Sündopfer dargebracht werden und es würden dadurch also vier Tauben untauglich. Da unter den vier Tauben, welche von der zweiten Frau dargebracht werden, auch die zugeflogene Taube sich befinden kann, die als Opfer für die erste Frau bestimmt worden war, muss der Priester sie mit der Bestimmung darbringen, dass jede von ihnen als Opfer für diejenige gelten soll, die sie sie hierfür bestimmt hatte. Um aber ihrer Opferpflicht nachzukommen, müssen dann beide Frauen gemeinschaftlich an Stelle der beiden zurückbleibenden Tauben, die man umkommen lassen muss, noch zwei andere Tauben darbringen und dabei die oben I Note 26 angegebene Erklärung abgeben.</i>. Fliegt eine wieder zurück<sup class="footnote-marker">12</sup><i class="footnote"> so dass sich wieder auf jeder Seite vier Tauben befinden.</i>, so macht diese durch ihr Zurückfliegen wieder eine<sup class="footnote-marker">13</sup><i class="footnote"> auf jeder Seite.</i> untauglich<sup class="footnote-marker">14</sup><i class="footnote"> Da es doch möglich ist, dass die den Weg zurückgeflogene Taube eine andere ist als die fortgeflogene, so muss angenommen werden, dass sich jetzt auf jeder Seite drei Tauben der einen und eine der anderen Frau befinden. Von diesen vier Tauben kann jede Frau nur je zwei, eine als Ganzopfer und eine als Sündopfer oder die eine beide als Ganzopfer und die andere beide als Sündopfer, darbringen. Mehr als zwei als Ganzopfer oder zwei als Sündopfer darf keine von ihnen darbringen, da es ja möglich ist, dass alle Tauben, die sie darbringt, zu den ursprünglich ihrigen gehören und von diesen nur zwei zu Ganzopfern und die beiden anderen zu Sündopfern bestimmt waren. Es könnte allerdings die eine Frau zwei als Ganzopfer und eine als Sündopfer oder zwei als Sündopfer und eine als Ganzopfer darbringen, dadurch würde aber, im Falle alle drei dargebrachten zu den ursprünglich ihrigen gehören und die vierte zu denen der anderen Frau, die fortgeflogene Taube zum Sündopfer bzw. zum Ganzopfer bestimmt und es könnte deshalb von den vier Tauben der anderen Seite nur noch eine als Sündopfer bzw. als Ganzopfer dargebracht werden (s. oben I, 2), es würden danach auch nur vier Tauben dargebracht, dabei aber die zweite Frau, von deren Tauben nur eine dargebracht wird, zu Gunsten der ersteren benachteiligt werden. Ebenso wäre es, wenn die erste Frau alle vier Tauben darbringt, zwei als Ganzopfer und zwei als Sündopfer, dann dürfte die andere von ihren vier Tauben überhaupt keine mehr darbringen, denn vielleicht wäre die Taube, die sie darbringt, gerade die von der ersten Frau zugeflogene, es würden demnach, wenn sie sie als Ganzopfer darbringt und ebenso die beiden, die die erste Frau als Ganzopfer dargebracht hat, ursprünglich zu den Tauben dieser gehört haben, von den zwei Paaren dieser ersten Frau drei als Ganzopfer dargebracht, und ebenso, wenn sie sie als Sündopfer darbringt und auch die beiden, die die erste Frau als Sündopfer dargebracht hat, ursprünglich zu den Taubenpaaren dieser gehört haben, von den beiden Paaren dieser Frau drei als Sündopfer.</i>. Fliegt nun weiter eine hin und eine zurück, und wieder eine hin und eine zurück, so hat das keine nachteilige Folge mehr, denn selbst wenn sie alle unter einander geraten, sind es niemals weniger als zwei [Paare, die dargebracht werden dürfen]<sup class="footnote-marker">15</sup><i class="footnote"> wie immer, wenn zwei Pflichtopfer-Paare einer Frau mit zwei aus gleicher Veranlassung darzubringenden Pflichtopfer-Paaren einer anderen Frau sich untereinander gemischt haben, s. oben I Noten 25 und 26.</i>.
+Hat eine Frau ein [Paar], eine andere zwei, eine andere drei, eine andere vier, eine andere fünf, eine andere sechs, eine andere sieben, und es fliegt<sup class="footnote-marker">16</sup><i class="footnote"> Als Subj. ist zu ergänzen <span dir="rtl">גוזל</span>, ein junger Vogel, das masc, ist.</i> eine von der ersten zur zweiten, dann wieder eine von dort<sup class="footnote-marker">17</sup><i class="footnote"> es kann die zugeflogene Taube sein, ebenso aber auch eine von den Tauben dieser zweiten Frau, ebenso bei den folgenden.</i> zur dritten, eine von dort zur vierten, eine von dort zur fünften, eine von dort zur sechsten, eine von dort zur siebenten, und dann ebenso wieder zurück<sup class="footnote-marker">18</sup><i class="footnote"> so dass nun wieder jede Frau so viele Tauben hat, wie sie vorher hatte.</i>, so wird durch jedes Fortfliegen und jedes Zurückfliegen eine untauglich<sup class="footnote-marker">19</sup><i class="footnote"> Nach dem oben in Mischna 1 angegebenen Grandsatze wird dadurch, dass eine Taube von den einen Taubenpaaren zu den anderen fliegt, immer eine Taube von denen, von denen sie fortgeflogen ist, und eine von denen, zu denen sie zugeflogen ist, untauglich. Da nun von den Taubenpaaren der einen Frau zu denen der anderen immer wieder eine andere Taube geflogen sein kann als die zugeflogene, so werden, abgesehen von den Tauben der ersten und der letzten Frau, von den Tauben jeder der Frauen je zwei durch den Hinflug untauglich und ebenso wieder je zwei durch den Rückflug. Unter <span dir="rtl">פזסל א׳ בהליכתו</span> ist gemeint, dass durch ihr Zufliegen eine von den Tauben, von denen sie fortgeflogen ist, untauglich wird, und ist dazu wie in Mischna 2 (s Note 11) zu ergänzen, dass auch sie selbst bzw. eine von den Tauben, zu denen sie zugeflogen ist, untauglich wird, ebenso ist auch das <span dir="rtl">פיסל א׳ בחזירתו</span> zu verstehen.</i>, die erste und die zweite können daher überhaupt nichts [von den ihrigen darbringen]<sup class="footnote-marker">20</sup><i class="footnote"> Von den beiden Tauben der ersten Frau kann keine dargebracht werden, weil eine davon durch das Fortfliegen der zu ihr gehörenden Taube beim Hinflug untauglich geworden ist und die andere beim Rückflug. Von den vier Tauben der zweiten Frau kann ebenfalls keine dargebracht werden, weil von diesen zwei beim Hinflug untauglich geworden sind, je eine durch die zugeflogene und eine durch die fortgeflogene, und ebenso wieder zwei beim Rückflug.</i>, die dritte ein [Paar]<sup class="footnote-marker">21</sup><i class="footnote"> da von ihren sechs Tauben vier untauglich geworden sind.</i>, die vierte zwei<sup class="footnote-marker">22</sup><i class="footnote"> zwei Paare von ihren acht Tauben.</i>, die fünfte drei<sup class="footnote-marker">23</sup><i class="footnote"> drei Paare von ihren zehn Tauben.</i>, die sechste vier<sup class="footnote-marker">24</sup><i class="footnote"> vier Paare von ihren zwölf Tauben.</i> und die siebente sechs<sup class="footnote-marker">25</sup><i class="footnote"> da von ihren vierzehn Tauben nur eine durch die zugeflogene beim Hinflug und eine durch die wieder fortgeflogene beim Rückflug untauglich geworden ist. Da der Grundsatz <span dir="rtl">פסול ופוסל א׳ כנגדו</span> nur darauf beruht, dass verhütet werden muss, dass von den Tauben einer Frau mehr als Sündopfer oder als Ganzopfer dargebracht werden, als sie ursprünglich Taubenpaare hatte (s. oben Note 14), so müsste es allerdings eigentlich gestattet sein, von den sechs Tauben, die sich nach dem Hinflug und Rückflug jetzt bei der dritten Frau befinden, vier Tauben darzubringen, zwei als Sündopfer und zwei als Ganzopfer. Denn selbst wenn diese vier dargebrachten Tauben alle zu den Taubenpaaren dieser Frau gehören und die fünfte von ihren Tauben beim Hinflug zu denen der vierten Frau und die sechste beim Rückflug zu denen der zweiten geflogen wären, würden von ihren sechs Tauben doch immer nur höchstens drei als Ganzopfer oder drei als Sündopfer dargebracht, die zwei, die sie als Ganzopfer und die zwei, die sie als Sündopfer, und die eine, die die vierte Frau als Ganzopfer oder als Sündopfer darbringt, und drei Ganzopfer bezw. Sündopfer dürfen ja von ihren drei Taubenpaaren dargebracht werden. Andererseits könnten aus demselben Grunde eigentlich von den vier Tauben, die sich jetzt bei der zweiten Frau befinden, zwei dargebracht werden, eine als Sündopfer und eine als Ganzopfer, da ja die von ihren Tauben zu denen der ersten Frau geflogene Taube ebenfalls nicht dargebracht wird und demnach von ihren vier Tauben doch immer nur höchstens zwei als Ganzopfer oder zwei als Sündopfer dargebracht werden würden. Der Gleichmässigkeit wegen wird aber auch in bezug auf die Tauben dieser beiden Frauen nach dem Grundsatze <span dir="rtl">פסול ופוסל א׳ כנגדו</span> verfahren.</i>. Findet nochmals ein gleiches Fort- und Zurückfliegen statt, wird wieder durch jedes Fortfliegen und jedes Zurückfliegen eine untauglich<sup class="footnote-marker">26</sup><i class="footnote"> Nachdem durch das erste Hin- und Zurückfliegen die Tauben der beiden ersten Frauen untauglich geworden sind, kann nur gemeint sein, wenn unter denen der übrigen Frauen wieder ein Hin- und Zurückfliegen stattgefunden hat, denn durch das Zufliegen einer von den schon zum Umkommen bestimmten Tauben der beiden ersten Frauen würden nach dem Schlusssatze der Mischna alle übrigen Tauben untauglich werden. Nach Ascheri braucht nicht angenommen zu werden, dass durch das Zufliegen von Tauben von denen der ersten und der zweiten Frau alle übrigen Tauben untauglich werden, da jene nur des Zweifels wegen nicht dargebracht werden dürfen, wenn sie sich wieder unter die anderen Tauben gemischt haben, es von diesen daher doppelt zweifelhaft (<span dir="rtl">ספק ספיקא</span>) ist, ob sie zum Darbringen untauglich sind, und sie durch einen solchen Doppelzweifel allein noch nicht untauglich werden.</i>, und können nun auch die dritte und die vierte nichts darbringen<sup class="footnote-marker">27</sup><i class="footnote"> Von dem einen Paar der dritten Frau, das noch dargebracht werden konnte, ist durch das nochmalige Hin- und Zurückfliegen eine Taube durch den Hinflug und die andere durch den Rückflug untauglich geworden, und ebenso sind von den zwei Paaren der vierten Frau, die noch dargebracht werden konnten, zwei Tauben beim Hinflug untauglich geworden und wieder zwei beim Rückflug.</i>, die fünfte ein Paar<sup class="footnote-marker">28</sup><i class="footnote"> Auch hier gilt wieder für die Tauben der fünften und vierten Frau das Note 25 über die der dritten und zweiten Frau ausgeführte.</i>, die sechste zwei und die siebente fünf. Wiederholt sich das Fort- und Zurückfliegen noch einmal<sup class="footnote-marker">29</sup><i class="footnote"> zwischen denen der fünften Frau und denen der sechsten und siebenten (s. Note 26).</i>, wird wieder durch jedes Fortfliegen und jedes Zurückfliegen eine untauglich, und können nun auch die fünfte und die sechste nichts darbringen, die siebente vier Paare; nach einer anderen Meinung entsteht dadurch der siebenten gar kein Nachteil<sup class="footnote-marker">30</sup><i class="footnote"> sondern können von ihren Tauben wie nach dem zweiten Hin- und Rückflug fünf Paare dargebracht werden. Die <span dir="rtl">יש אומרים</span> sind der Ansicht, dass hier gar kein Grund vorliegt, nur der Gleichmässigkeit wegen (s. Note 25) noch ein Taubenpaar von der Darbringung auszuschliessen, da hier die Tauben der siebenten Frau die einzigen sind, die überhaupt dargebracht werden. Da aber von ihren vierzehn Tauben bei dem dreimaligen Hin- und Rückflug höchstens drei fortgeflogen sind, so kann sie noch fünf Taubenpaare darbringen, da die fortgeflogenen überhaupt nicht dargebracht werden und deshalb die Befürchtung fortfällt, dass mehr Tauben als Sündopfer oder als Ganzopfer von ihren Tauben dargebracht werden könnten, als sie Taubenpaare besessen hat. Nach Elia Wilna sind die <span dir="rtl">יש אומרים</span> der Ansicht, dass in diesem Falle alle sieben Paare, die sich jetzt bei der siebenten Frau befinden, dargebracht werden dürfen, weil keinerlei Grund mehr vorliegt, eine von den Tauben von der Darbringung auszuschliessen, da auch von den etwa zugeflogenen jede ebensowohl als Sündopfer wie als Ganzopfer dargebracht werden kann.</i>. Ist<sup class="footnote-marker">31</sup><i class="footnote"> Ed. Lowe: <span dir="rtl">שאם</span>.</i> von zum Umkommen bestimmten<sup class="footnote-marker">32</sup><i class="footnote"> von den Tauben, die durch das Hin- und Zurückfliegen untauglich geworden sind und nicht mehr dargebracht werden dürfen (s. oben Note 26), oder Tauben, die aus irgendwelchem anderen Grunde untauglich geworden sind, dass man sie umkommen lassen muss.</i> eine unter sie alle geflogen, so muss man sie alle umkommen lassen<sup class="footnote-marker">33</sup><i class="footnote"> S. Sebach. VIII Note 4.</i>.
+Ist ein Paar noch nicht gesondert und eines bereits gesondert<sup class="footnote-marker">34</sup><i class="footnote"> S. oben Note 1.</i>, und es fliegt von dem noch nicht gesonderten eine unter das bereits gesonderte Paar<sup class="footnote-marker">35</sup><i class="footnote"> so dass man jetzt nicht mehr weiss, welches die zum Ganzopfer, welches die zum Sündopfer bestimmte und welches die zugeflogene Taube ist.</i>, so kann man die andere zu einem Paar ergänzen<sup class="footnote-marker">36</sup><i class="footnote"> von den anderen drei Tauben dagegen darf keine dargebracht werden, da man ja nicht weise, welches die zum Ganzopfer und welches die zum Sündopfer bestimmt gewesene ist (vgl. oben Mischn. 1).</i>. Ist auch eine wieder zurückgeflogen<sup class="footnote-marker">37</sup><i class="footnote"> von den bereits gesonderten zu den noch nicht gesonderten, so dass sich jetzt wieder auf jeder Seite zwei Tauben befinden.</i> oder zuerst von dem bereits gesonderten eine [zu dem noch nicht gesonderten] geflogen<sup class="footnote-marker">38</sup><i class="footnote"> so dass sich auf der einen Seite eine von den gesonderten Tauben befindet und auf der anderen die beiden noch nicht gesonderten und eine von den bereits gesonderten.</i>, so muss man alle umkommen lassen<sup class="footnote-marker">39</sup><i class="footnote"> da sich im ersteren Falle vielleicht, im zweiten bestimmt auf beiden Seiten je eine von den Tauben des bereits gesonderten Paares befindet, von der man nicht weiss, ob sie als Ganzopfer oder als Sündopfer darzubringen ist.</i>.
+Sind auf der einen Seite Sündopfer und auf der anderen Seite Ganzopfer und noch nicht gesonderte in der Mitte<sup class="footnote-marker">40</sup><i class="footnote"> <span dir="rtl">עולה ,חטאת</span> und <span dir="rtl">סתומה</span> stehen hier wie oben I, 2 (s. dort Note 13) kollektivisch: eine oder mehrere zu Sündopfern und zu Ganzopfern bestimmte Tauben und noch nicht gesonderte Taubenpaare.</i>, und es fliegt von der Mitte nach den Seiten eine hierhin und eine dorthin, so entsteht dadurch gar kein Nachteil<sup class="footnote-marker">41</sup><i class="footnote"> da die aus der Mitte fortgeflogenen sowohl als Sündopfer wie als Ganzopfer dargebracht werden können, wenn nur immer von je zwei Tauben eine als Sündopfer und eine als Ganzopfer dargebracht wird.</i>, sondern man<sup class="footnote-marker">42</sup><i class="footnote"> der Priester, wenn er die Tauben darbringt (s. oben I Note 37).</i> bestimmt, dass die, die zu den Sündopfern geflogen ist, Sündopfer und die, die zu den Ganzopfern geflogen ist, Ganzopfer sein soll. Fliegt wieder [je eine] nach der Mitte zurück, muss man die in der Mitte umkommen lassen<sup class="footnote-marker">43</sup><i class="footnote"> da von den beiden zurückgeflogenen Tauben die eine eine zum Sündopfer und die andere eine zum Ganzopfer bestimmte gewesen sein kann und man deshalb, da man sie nicht voneinander und nicht von den anderen unterscheiden kann, keine von den Tauben darbringen darf.</i>, die auf der einen Seite werden als Sündopfer dargebracht und die auf der anderen als Ganzopfer. Fliegt wieder [je eine]<sup class="footnote-marker">44</sup><i class="footnote"> von den in der Mitte befindlichen Tauben, von denen keine mehr dargebracht werden kann.</i> zurück<sup class="footnote-marker">45</sup><i class="footnote"> nach den beiden Seiten, so kann nunmehr auch keine von denen auf beiden Seiten mehr dargebracht werden, da auf jeder Seite eine zum Umkommen bestimmte zugeflogen ist.</i>, oder fliegen Tauben aus der Mitte nach den Seiten<sup class="footnote-marker">46</sup><i class="footnote"> nicht zu den Tauben, die sich auf den beiden Seiten befinden, sondern abseits von diesen, so dass sie eine oder mehrere neue Taubengruppen bilden, aber in der Weise, dass nicht mehr zu erkennen ist, welches die Tauben sind, die sich vorher auf den beiden Seiten befunden haben, und welches die, die sich zuletzt dort niedergelassen haben. So erklärt Tif. Jis. das schwer zu verstehende <span dir="rtl">או שפרח מן האמצע לצדדים</span>. Nach Ascheri ist nicht <span dir="rtl">חזר או שפרח</span> zu lesen, sondern <span dir="rtl">חזר ופרח</span>. Maim. erklärt in seinem Kommentar: oder wenn beim ersten Fortfliegen eine Taube von der Mitte nach der einen Seite, und dann von dort wieder eine nach der andern Seite geflogen ist. Nach Abr. ben David ist unter <span dir="rtl">חזר</span> zu verstehen: wenn wieder Tauben von der Mitte nach einer der beiden Seiten geflogen sind und man nicht weiss, nach welcher, da man nicht weiss, wie gross die Anzahl der Tauben auf jeder der beiden Seiten war, und unter <span dir="rtl">שפרח מן האמצע לצרדין</span>: wenn wieder Tauben von der Mitte nach beiden Seiten geflogen sind. Serachja ha-Levy endlich erklärt <span dir="rtl">או שפרח</span> analog dem <span dir="rtl">או שפרח</span> in der vorhergehenden Mischna: oder wenn von gesonderten Tauben in der Mitte, von denen man nicht mehr weiss, welche zum Sündopfer und welche zum Ganzopfer bestimmt waren, eine nach der einen und eine nach der anderen Seite geflogen ist, auch in diesem Falle muss man alle Tauben umkommen lassen und darf nicht etwa angenommen werden, dass die zu den Sündopfern geflogene Taube gerade eine zum Sündopfer bestimmte und die zu den Ganzopfern geflogene eine zum Ganzopfer bestimmte war.</i>, so muss man alle umkommen lassen. Man darf nicht Turteltauben als Paar-Ergänzung zu jungen Tauben und nicht junge Tauben als Paar-Ergänzung zu Turteltauben bringen<sup class="footnote-marker">47</sup><i class="footnote"> sondern wenn eine Frau ein Paar Tauben darzubringen hat, müssen es entweder beide Turteltauben oder beide junge Tauben sein.</i>. Wie ist das gemeint? Hat eine Frau als ihr Sündopfer eine Turteltaube und als ihr Ganzopfer eine junge Taube gebracht, so muss sie nochmals als Ganzopfer eine Turteltaube bringen, hat sie als ihr Ganzopfer eine Turteltaube und als ihr Sündopfer eine junge Taube gebracht, so muss sie nochmals als Ganzopfer eine junge Taube bringen<sup class="footnote-marker">48</sup><i class="footnote"> Gleichviel, ob zuerst das Sündopfer oder zuerst das Ganzopfer bestimmt oder dargebracht worden ist, und gleichviel, ob beide bereits dargebracht oder noch nicht dargebracht sind, muss sie immer noch eine Taube von der Art, von der das Sündopfer war, bringen, weil dieses als das wesentlichere unter den darzubringenden Opfern betrachtet wird, da aus der Schriftstelle (Lev. 5, 8) :<span dir="rtl">ותקריב את אשר לחטאת ראשנה</span> die Bestimmung abgeleitet wird, dass überall, wo ein Sündopfer zusammen mit einem Ganzopfer darzubringen ist, das Sündopfer den Vorrang hat und zuerst dargebracht werden muss (s. Sebach. 90a). Ed. Ven. liest: <span dir="rtl">תכפול ותביא עולתה תור וחטאתה בן יונה</span>, wo jedenfalls etwas ausgefallen ist.</i>; Ben Asai sagt: Es richtet sich nach dem Opfer, das sie zuerst bestimmt hat. Hat eine Frau ihr Sündopfer gebracht und ist gestorben, so müssen die Erben ihr Ganzopfer bringen<sup class="footnote-marker">49</sup><i class="footnote"> da das Ganzopfer, das sie noch darzubringen hatte, als Schuld auf ihrem Nachlass ruht.</i>, hat sie ihr Ganzopfer gebracht<sup class="footnote-marker">50</sup><i class="footnote"> vor dem Sündopfer, obgleich dieses eigentlich zuerst dargebracht werden sollte.</i> und ist gestorben, so haben die Erben ihr Sündopfer nicht zu bringen<sup class="footnote-marker">51</sup><i class="footnote"> weil ein Sündopfer, dessen Eigentümer gestorben ist, nicht mehr dargebracht werden darf (Temur. IV, 1).</i>.
+
+Chapter 3
+
+Wann gilt dieses<sup class="footnote-marker">1</sup><i class="footnote"> das in den vorhergehenden Abschnitten über die Folgen des Durcheinandergeratens der Taubenpaare mehrerer Frauen Gesagte.</i> ? Wenn der Priester anfragt<sup class="footnote-marker">2</sup><i class="footnote"> wie er es mit der Darbringung der Tauben zu halten habe [so nach Talm Sebach. 73b. Nach Maim. (Comment. zu I, 3) heisst <span dir="rtl">כהן נמלך</span>, wenn der Priester vor der Darbringung die Eigentümerin gefragt hat, welche Tauben von ihren Pflichtopfern er als Sündopfer und welche er als Ganzopfer darbringen soll, und <span dir="rtl">כהן שאינו נמלך</span>, wenn er dies nicht getan hat (vgl. <span dir="rtl">לא נמלך</span> weiter in Mischna 6). Abgesehen davon, dass diese Auslegung der erwähnten Talmudstelle widerspricht, (s. <span dir="rtl">כסף משנח</span> zu <span dir="rtl">הלכות פסולי המוקדשין</span> VIII, 1) ist auch die daran geknüpfte Erklärung der Mischna schwer verständlich.] <span dir="rtl">נמלך</span> und <span dir="rtl">מלך</span> beraten, Rat erteilen, davon Nif. = sich beraten lassen, Rat einholen.</i>. Hat aber der Priester nicht gefragt<sup class="footnote-marker">3</sup><i class="footnote"> sondern sie aus eigener Entschliessung dargebracht mit dem Gedanken, dass jede Taube für diejenige als Opfer gelten soll, die sie hierzu bestimmt hat.</i>, und es waren eines<sup class="footnote-marker">4</sup><i class="footnote"> ein Taubenpaar.</i> von einer und eines von einer anderen, oder zwei von einer und zwei von einer anderen, oder drei von einer und drei von einer anderen<sup class="footnote-marker">5</sup><i class="footnote"> Ed. pr. u. Ven. add.; <span dir="rtl">מחצה כשר ומחצה פסול</span> (d. h., in diesem Falle würde nach Abschn. II Mischn. 3 die Entscheidung gelautet haben, dass die Hälfte tauglich und die Hälfte untauglich ist).</i>, so ist, wenn er sie alle oben dargebracht hat, die Hälfte tauglich und die Hälfte untauglich, wenn alle unten, die Hälfte tauglich und die Hälfte untauglich<sup class="footnote-marker">6</sup><i class="footnote"> Von jedem Paare sollten je eine als Ganzopfer oben und eine als Sündopfer unten dargebracht werden. Da die Paare noch nicht gesondert waren, so lag es in der Hand des darbringenden Priesters, welche von jedem Paare er als Ganzopfer und welche er als Sündopfer darbringen wollte (s. oben I Note 37). Hat er deshalb die sämtlichen Tauben als Ganzopfer oben dargebracht, so ist die Hälfte davon nach Vorschrift dargebracht und deshalb tauglich, ebenso wenn er die sämtlichen Tauben als Sündopfer unten dargebracht hat.</i>, wenn die Hälfte oben und die Hälfte unten<sup class="footnote-marker">7</sup><i class="footnote"> Wenn die einzelnen Taubenpaare nicht beisammen geblieben, sondern alle Tauben unter einander geraten sind, so dass man nicht mehr weiss, welche Tauben zu einem Paare gehört haben, und der Priester nun die Hälfte aller Tauben oben und die andere Hälfte unten dargebracht hat.</i>, von den oben dargebrachten die Hälfte tauglich und die Hälfte untauglich und von den unten die Hälfte tauglich und die Hälfte untauglich<sup class="footnote-marker">8</sup><i class="footnote"> Von den oben dargebrachten ist nur die Hälfte tauglich, weil vielleicht die sämtlichen oben dargebrachten Tauben der einen der beiden Frauen angehört haben und von diesen doch nur die Hälfte als Ganzopfer oben dargebracht zu werden bestimmt waren, aus demselben Grunde ist auch nur die Hälfte der als Sündopfer unten dargebrachten Tauben tauglich. Nur wenn der Priester von jedem Paare eine Taube oben und eine unten dargebracht hat, sind sowohl die oben wie die unten dargebrachten alle tauglich (s. oben Note 6).</i>.
+Wenn eines von einer und zwei von einer anderen, oder drei von einer anderen, oder zehn von einer anderen, oder hundert von einer anderen waren<sup class="footnote-marker">9</sup><i class="footnote"> S. oben I Noten 27 u. 28.</i>, so ist, wenn er sie alle oben dargebracht hat, die Hälfte tauglich und die Hälfte untauglich, wenn alle unten, die Hälfte tauglich und die Hälfte untauglich<sup class="footnote-marker">10</sup><i class="footnote"> aus dem Note 6 angegebenen Grande.</i>, wenn die Hälfte oben und die Hälfte unten, der grössere Teil tauglich<sup class="footnote-marker">11</sup><i class="footnote"> Es ist nicht wie in dem in der vorhergehenden Mischna angeführten Fall, wo beide Frauen die gleiche Anzahl von Tauben hatten, nur die Hälfte der dargebrachten Tauben tauglich, sondern es sind so viele Tauben tauglich, wie die Frau hatte, der die grössere Anzahl von Tauben gehört hat. Es lässt sich das am besten an einem Beispiel nach weisen: wenn die eine Frau ein und die zweite drei Taubenpaare hatte und der Priester hat von diesen vier Taubenpaaren vier Tauben oben und vier Tauben unten dargebracht, so sind selbst in dem ungünstigsten Falle, dass die sämtlichen vier oben dargebrachten Tauben der zweiten Frau angehört hatten, drei von diesen tauglich und nur eine untauglich, da von ihren drei Taubenpaaren ja drei Tauben als Ganzopfer dargebracht werden sollten, von den unten als Sündopfer dargebrachten vier Tauben sind die beiden Tauben, die davon der zweiten Frau angehört haben, tauglich, da ja sogar drei von ihren Tauben als Sündopfer hätten dargebracht werden sollen, und von den beiden anderen Tauben, die der ersten Frau angehört haben, ist eine tauglich, da von ihrem einen Taubenpaar eine Taube zum Sündopfer bestimmt war, und die andere untauglich, es sind also im ganzen sechs Tauben tauglich, das sind so viele, wie der zweiten Frau gehört haben. Das gleiche Verhältnis ergibt sich, wenn die eine Frau ein und die andere zwei oder zehn oder hundert Taubenpaare hatte. Auch wenn Taubenpaare von mehreren Frauen unter einander geraten sind, ein Taubenpaar von einer und zwei von einer anderen und drei von einer dritten und zehn von einer vierten und hundert von einer fünften, sind von den dargebrachten Tauben immer so viele tauglich, wie die Frau mit der grössten Anzahl von Tauben hatte. Denn wieder den ungünstigsten Fall angenommen, es wären die sämtlichen oben dargebrachten Tauben, das wären in diesem Falle <img 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"> Tauben von den hundert Taubenpaaren der letzten Frau entnommen, so sind von diesen 116 Tauben 100 tauglich, da so viele von den 100 Paaren dieser Frau zu Ganzopfern bestimmt waren. Von der anderen unten dargebrachten Hälfte aller Tauben sind die 84, die davon noch zu den 100 Paaren der letzten Frau gehört haben, sämtlich tauglich, da von ihren 100 Taubenpaaren sogar 100 unten als Sündopfer hätten dargebracht werden sollen, und von den übrigen 32 Tauben, das wären in diesem Falle die 16 Taubenpaare der anderen vier Frauen, sind 16 tauglich, da ja von jedem Paare eine Taube als Sündopfer unten hat dargebracht werden sollen, es sind also im ganzen 200 Tauben, so viele, wie die letzte Frau hatte, tauglich. Der Ausdruck <span dir="rtl">המרובה</span> bedeutet demnach hier: so viel Tauben, wie diejenige Frau hatte, der die grösste Anzahl von Tauben gehört hat. Maim. erklärt merkwürdiger Weise <span dir="rtl">המרובה כשר</span>: nur die Tauben der Frau, die die grössere Hälfte der Tauben hatte, sind tauglich, weil von ihren Tauben in jedem Falle ein Teil oben und ein Teil unten dargebracht worden ist (vgl. oben I Note 29).</i>. Dies ist die Regel<sup class="footnote-marker">12</sup><i class="footnote"> Das in der vorhergehenden Note Ausgeführte trifft wohl für den in der Mischna angenommenen Fall zu, dass nur Taubenpaare von zwei Frauen unter einander geraten sind, und ebenso, wenn Taubenpaare von mehreren Frauen unter einander geraten sind, eine der Frauen aber mehr Taubenpaare hatte als die anderen Frauen zusammen, wie in dem in der Mischna angenommenen Fall, dass die eine Frau 100 Taubenpaare hatte und die anderen zusammen nur 16. Im Folgenden gibt die Mischna nun eine Regel, die auch für den anderen Fall gilt, dass nicht eine von den Frauen mehr Taubenpaare hatte als die anderen zusammen, auch für diesen Fall gilt das für den ersteren Fall Gesagte, der Ausdruck <span dir="rtl">המרובה כשר</span> muss jedoch, wie weiter Note 18 ausgeführt wird, für diesen Fall etwas anders erklärt werden. Tosf. Jomt. meint, dass durch diese Regel nur das in dem Vorhergehenden Ausgeführte bestätigt wird, ohne etwas Neues hinzuzufügen, was jedoch, wie sich aus dem Weiteren ergibt, nicht zutrifft.</i>: Wenn die Taubenpaare<sup class="footnote-marker">13</sup><i class="footnote"> die in den sämtlichen Taubenpaaren zusammen enthaltenen Tauben.</i> sich verteilen lassen<sup class="footnote-marker">14</sup><i class="footnote"> in zwei Hälften, von denen die eine oben und die andere unten dargebracht worden ist.</i>, ohne dass von den einer Frau gehörenden ein Teil nach oben und ein Teil nach unten kommt<sup class="footnote-marker">15</sup><i class="footnote"> so dass es möglich ist, dass der Priester, der die eine Hälfte der Tauben oben und die andere Hälfte unten dargebracht hat, die Tauben einer Frau oder einer Anzahl von Frauen alle oben und die der übrigen Frauen alle unten dargebracht hat.</i>, ist immer die Hälfte tauglich und die Hälfte untauglich<sup class="footnote-marker">16</sup><i class="footnote"> weil dann zu befürchten ist, dass es in der Tat so ist, dass die sämtlichen oben dargebrachten Tauben zu den Taubenpaaren der einen Frau oder der einen Anzahl von Frauen gehört haben und deshalb nur die Hälfte von ihnen tauglich ist, da von jedem Paare nur eine Taube oben dargebracht werden durfte, und ebenso nur die Hälfte der unten dargebrachten. Dieser Fall trifft immer zu, wenn die Summe aller Taubenpaare eine grade Zahl ergibt, so dass die Hälfte aller Taubenpaare oben und die Hälfte aller Taubenpaare unten dargebracht worden sein kann, ohne dass es nötig war, ein Taubenpaar zu teilen, und die Taubenpaare auf die einzelnen Frauen so verteilt waren, dass sich daraus zwei Gruppen von Taubenpaaren von gleicher Anzahl bilden liessen, ohne dass es nötig war, die Taubenpaare einer Frau auf beide Gruppen zu verteilen. Es ist dieses die erweiterte Anwendung für die in Mischna I angegebene Bestimmung, wonach, wenn die Taubenpaare von zwei Frauen unter einander geraten sind, von denen jede 1 oder 2 oder 3 Taubenpaare hatte, wenn der Priester die Hälfte oben und die Hälfte unten dargebracht hat, nur die eine Hälfte tauglich ist und die andere Hälfte untauglich. Wie dort die Summe der vorhandenen Taubenpaare eine grade Zahl ergibt, 2, 4, bzw. 6, und diese 2, 4 bzw. 6 Taubenpaare in zwei Hälften von je 1,2 bzw. 3 geteilt werden können, ohne dass die Taubenpaare einer Frau auf beide Gruppen verteilt zu werden brauchen, so gilt dieselbe Bestimmung auch für alle anderen Fälle, in denen diese beiden Bedingungen zutreffen, auch wenn Taubenpaare von ungleicher Anzahl von mehreren Frauen unter einander geraten sind, z. B. 1 von einer, 3 von einer anderen und 4 von einer dritten, wo sich die beiden Gruppen 1 + 3 und 4 ergeben, oder 1 von einer, 2 von einer anderen, 3 von einer dritten und 4 von einer vierten, mit den beiden Gruppen 1 + 4 und 2 + 3, oder von 2 von einer, 3 von einer anderen, 4 von einer dritten, 5 von einer vierten und 6 von einer fünften, mit den beiden Gruppen 2 + 3 + 6 und 4 + 6, weil in allen diesen Fällen es möglich ist, dass wirklich grade die sämtlichen Tauben der einen Gruppe oben und die der anderen unten dargebracht worden sind und deshalb sowohl von den oben wie von den unten dargebrachten nur die Hälfte tauglich ist.</i>, wenn die Taubenpaare sich nicht verteilen lassen, ohne dass von den einer Frau gehörenden ein Teil nach oben und ein Teil nach unten kommt<sup class="footnote-marker">17</sup><i class="footnote"> das ist in allen Fällen, wo nicht diese beiden Bedingungen zutreffen, sondern entweder die Summe der vorhandenen Taubenpaare eine ungrade Zahl ergibt, so dass bei ihrer Verteilung auf eine oben und eine unten dargebrachte Hälfte jedenfalls von einem Paare eine Taube oben und die andere unten dargebracht worden sein muss, oder die Summe der vorhandenen Taubenpaare wohl eine grade Summe ergibt, aber bei ihrer Verteilung auf zwei Gruppen von gleicher Anzahl die Taubenpaare einer Frau auf beide Gruppen verteilt werden müssen, z. B. wenn eine Frau 3 Taubenpaare hatte, die andere 4 und die dritte 5, wo zwei Gruppen von 6 Taubenpaaren sich nicht anders bilden lassen, als dass von den Taubenpaaren einer Frau ein Teil zu der einen und ein Teil zu der anderen genommen wird.</i>, ist immer der grössere Teil tauglich<sup class="footnote-marker">18</sup><i class="footnote"> Es ist in jedem Falle mehr als die Hälfte tauglich, da der ungünstigste Fall, in dem nur die Hälfte tauglich wäre, wenn nämlich alle oben dargebrachten Tauben zu den Taubenpaaren einer Frau oder einer Gruppe von Frauen und die unten dargebrachten zu denen der anderen gehört haben, hier ausgeschlossen ist. Wie viele Tauben aber über die Hälfte hinaus tauglich sind, das hängt von der verschiedenen Art der hierbei möglichen Fälle ab. In den in dem ersten Absatz der Mischna angeführten Fällen, in denen mehr als die Hälfte aller Taubenpaare einer Frau angehört haben, sind, wie in Note 11 ausgeführt ist, immer so viel Tauben tauglich, wie dieser Frau angehört haben. Der zweite mögliche Fall ist, dass die anderen Frauen zusammen mehr Taubenpaare hatten als die Frau, die allein die grösste Anzahl hatte, wenn das Zahlenverhältnis z. B. 3, 4 und 5 war, dann sind so viele Tauben tauglich, wie die anderen Frauen zusammen hatten, in diesem Falle also 7 Paare, das sind 14 Tauben. Denn den ungünstigsten Fall angenommen, dass die oben dargebrachten Tauben alle den Taubenpaaren der Frauen entnommen worden sind, die zusammen die grössere Hälfte aller Taubenpaare hatten, können von den Tauben dieser Frauen (in dem angenommenen Beispiel 14) doch nur so viele oben dargebracht worden sein, wie die Hälfte aller Tauben zusammen ausmachte (12). Es durfte aber von den Tauben dieser Frauen die Hälfte (7) oben dargebracht werden, es ist demnach nicht nur die Hälfte der dort dargebrachten Tauben tauglich, sondern so viele, wie die Hälfte der Tauben dieser Frauen betragen hat. Unten wären danach die übrig gebliebenen Tauben (2) dieser Frauen dargebracht worden, die alle tauglich sind, da ja bis zur Hälfte aller ihrer Tauben unten hätten dargebracht werden dürfen, und die Tauben der Frau, die die grösste Anzahl von Tauben (10) hatte, von denen die Hälfte (5) tauglich ist. Es ergibt sich also, dass auch von den unten dargebrachten Tauben so viele tauglich sind, wie die Hälfte der Tauben der Frauen betragen hat, die zusammen die grössere Hälfte aller Taubenpaare besessen haben. Bezeichnen wir die Anzahl aller vorhandenen Tauben zusammen ganz unbestimmt mit S, die der Frauen, die zusammen die grössere Hälfte hatten, mit G, so wären oben von den Tauben dieser Frauen <img src="data:image/jpeg;base64,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"> dargebracht worden, von denen <img src="data:image/jpeg;base64,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"> tauglich sind. Unten wären die von ihren Tauben übrig gebliebenen dargebracht worden, das sind <img src="data:image/jpeg;base64,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">, die alle tauglich sind, und die Tauben der dritten Frau, S—G, von denen die Hälfte, also <img src="data:image/jpeg;base64,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"> tauglich sind. Es sind demnach von den unten dargebrachten Tauben <img 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">, das sind auch wieder <img src="data:image/jpeg;base64,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">, tauglich, zusammen oben und unten also G Tauben, das heisst so viele, wie die Frauen hatten, deren Tauben zusammen die grössere Hälfte aller Tauben ausmachten. Das Gleiche gilt auch für den Fall, dass die Tauben von mehr als drei Frauen untereinander geraten sind, allerdings mit der Beschränkung, wenn bei Zusammenzählung der Tauben aller Frauen ausser derjenigen der Frau, die die grösste Anzahl von allen hatte, sich die grösste Annäherung an die Hälfte aller Tauben ergibt, wenn z. B. das Zahlenverhältnis der Taubenpaare 2, 3, 6 und 10 oder 2, 3, 4, 7 und 15 war, im ersteren Falle sind 2 + 3 + 6 = 11, im letzteren 2 + 3 + 4 + 7 = 15 von den dargebrachten Taubenpaaren tauglich. Es ist aber auch noch der andere Fall möglich, der von den Mischna-Kommentatoren ganz unberücksichtigt gelassen wird, dass nämlich die Tauben einer grösseren Anzahl von Frauen unter einander geraten sind und die Anzahl der Tauben auf die einzelnen Frauen so verteilt sind, dass bei ihrer Gruppierung in zwei Gruppen, von denen jede annähernd die Hälfte der Gesamtsumme enthält, sich eine grössere Annäherung an die Hälfte der Gesamtsumme ergibt als bei der Gegenüberstellung der grössten Zahl und der Summe aller übrigen, wenn z. B. das Zahlenverhältnis der Taubenpaare 1, 5, 7 und 10 war, wo die beiden Gruppen 5 + 7 und l + 10 nur eine Differenz von 1 ergeben gegenüber einer solchen von 3 bei Gegenüberstellung von 1 + 5 + 7 und 10, oder 3, 5, 7, 8 und 15, wo die beiden Gruppen 5 + 7 + 8 und 3 + 15 nur eine Differenz von 2 ergeben gegenüber einer solchen von 8 bei Gegenüberstellung von 3 + 5 + 7 + 8 und 15. Hier wäre der denkbar ungünstigste Fall nicht der, dass die oben dargebrachten Tauben alle den der Frauen mit 1, 5 und 7 bzw. mit 3, 5, 7 und 8 Taubenpaaren entnommen worden sind, da in diesem Falle ja, wie oben nachgewiesen, 13 bezw. 23 Taubenpaare tauglich wären, sondern der, dass die oben dargebrachten Tauben alle den der Frauen mit 5 und 7 bezw. mit 5 und 7 und 8 Taubenpaaren entnommen worden sind und die übrig gebliebenen Tauben unten, oder umgekehrt, da in diesem Falle nur 12 bezw. 20 Taubenpaare tauglich sind. Je kleiner die Differenz zwischen den beiden Gruppen ist, das heisst je weniger über die Hälfte die grössere der beiden Gruppen enthält, desto weniger sind dann von den oben dargebrachten Tauben und dem entsprechend, wie oben ausgeführt, auch von den unten dargebrachten tauglich. Da aber immer der ungünstigste Fall angenommen werden muss, so sind bei einem solchen Zahlenverhältnis die Zahlen derart in zwei Gruppen zu vereinigen, dass sich zwischen der Summe der Zahlen der einen Gruppe und der der anderen die kleinste Differenz ergibt, die grössere von beiden bezeichnet dann, wie viele Taubenpaare von den dargebrachten Tauben tauglich sind. Dem Ausdruck der Mischna <span dir="rtl">המרובה כשר</span> muss demnach allerdings für diesen Fall eine etwas weitere Auslegung gegeben werden, jedenfalls bleibt es richtig, dass in allen diesen Fällen immer die grössere Hälfte der dargebrachten Tauben tauglich ist.</i>.
+Wenn die eine Sündopfer und die andere Ganzopfer-Tiere hatte<sup class="footnote-marker">19</sup><i class="footnote"> die eine eine oder mehrere zu Sündopfern bestimmte und die andere eine oder mehrere zu Ganzopfern bestimmte Tauben, vorausgesetzt nur, dass jede die gleiche Anzahl von Tauben hatte. <span dir="rtl">חטאת</span> und <span dir="rtl">עולה</span> stehen auch hier kollektivisch s. oben I Note 13.</i>, und er sie alle oben dargebracht hat<sup class="footnote-marker">20</sup><i class="footnote"> nachdem sie unter einander geraten sind, wo, wenn er gefragt haben würde, die Entscheidung gelautet hätte, dass man sie alle umkommen lassen muss, s. oben I, 2. In ed. pr. und Ven. ist hinter die Worte <span dir="rtl">חטאת לזו ועולה לזו</span> noch das Wort <span dir="rtl">״כשר„</span> eingefügt, das wohl nur durch das Versehen eines Abschreibers hineingekommen ist, sonst könnte es nur erklärt werden: auch in diesem Falle kann wenigstens ein Teil der dargebrachten Tauben tauglich sein, wenn nämlich usw. Nach Maim. (Comment.) spricht die Mischna hier nicht von dem Fall, dass die Tauben unter einander geraten sind, sondern dass der Priester irrtümlicher Weise die Tauben beider Frauen oben oder unten dargebracht hat, oder die einen oben und die anderen unten, jetzt aber nicht mehr weiss, welche er oben und welche er unten dargebracht hat.</i>, ist die Hälfte tauglich und die Hälfte untauglich, wenn alle unten, ist die Hälfte tauglich und die Hälfte untauglich<sup class="footnote-marker">21</sup><i class="footnote"> da doch die eine Hälfte dazu bestimmt war, oben dargebracht zu werden, und die andere Hälfte unten.</i>, wenn die Hälfte oben und die Hälfte unten, sind beide untauglich, da ich annehme<sup class="footnote-marker">22</sup><i class="footnote"> da des Zweifels wegen der ungünstigste Fall angenommen werden muss.</i>, dass die Sündopfer oben und die Ganzopfer unten dargebracht worden sind.
+Wenn es ein Sündopfer- und ein Ganzopfer-Tier war und<sup class="footnote-marker">23</sup><i class="footnote"> Die Talmudausg. lesen: <span dir="rtl">סתומה</span>, ohne <span dir="rtl">ו</span>.</i> ein noch nicht gesondertes Paar und ein gesondertes<sup class="footnote-marker">24</sup><i class="footnote"> Die nächstliegende Erklärung dieses Falles wäre, dass auch hier wie in den vorhergehenden Mischnas von den unter einander geratenen Taubenpaaren vier verschiedener Frauen die Rede ist, von denen jede ein Paar oder die gleiche Anzahl von Paaren hatte wie die andere, nur dass die Tauben der einen Frau zu Sündopfern bestimmt waren, die der anderen zu Ganzopfern, von denen der dritten je eine noch nicht näher bestimmte zum Sündopfer und die andere zum Ganzopfer, und von denen der vierten je eine bereits hierfür bestimmte zum Sündopfer und die andere zum Ganzopfer, auch für diesen Fall würden die in der Mischna gegebenen Bestimmungen zutreffen. Da es aber in der Mischna nicht heisst, dass im Falle die Hälfte aller Tauben oben und die Hälfte unten dargebracht worden ist, nur so viele Tauben, wie noch nicht gesondert waren, tauglich sind, sondern die noch nicht gesonderten, kann der Fall nur so gedacht sein, dass unter allen Umständen von diesen noch nicht gesonderten Tauben der Vorschrift gemäss die Hälfte oben und die Hälfte unten dargebracht worden ist, was sich, wenn die Tauben unter einander geraten waren, doch niemals mit Bestimmtheit wird sagen lassen können. Deshalb nimmt ein Teil der Erklärer an, dass hier nicht von unter einander geratenen Tauben von Taubenpaaren verschiedener Art die Rede ist, sondern jedes Taubenpaar für sich geblieben ist und der Priester entweder sämtliche Tauben oben oder sämtliche unten oder, weil er nicht die verschiedene Bestimmung der einzelnen Paare gekannt hat, wie von noch ungesonderten Paaren je eine von jedem Paare oben und eine unten dargebracht hat, und dass die Mischna diesen ganzen Fall nur deshalb hier anführt, um daran die Bestimmung anzuknüpfen, dass in dem letzten Falle die für tauglich zu erklärenden dargebrachten Tauben selbst eines und desselben noch ungesondert gewesenen Taubenpaares zum Teil als für die eine und zum anderen Teil als für die andere Frau dargebracht zu gelten haben. So erklären Raschi (Sebach. 67b), Ascheri und Balten., dass die Mischna von dem Falle spricht, dass zwei Frauen, von denen die eine zwei Tauben als Sündopfer und eine als Ganzopfer und die andere zwei als Ganzopfer und eine als Sündopfer darzubringen hatte, sich gemeinsam drei Taubenpaare gekauft haben, sodann das eine der Paare unter sich geteilt und die eine Taube für die eine als Sündopfer und die zweite für die andere als Ganzopfer bestimmt haben, betreff der beiden anderen Paare dagegen sich noch gar nicht auseinandergesetzt, sondern nur von dem einen dieser Paare eine bestimmte zum Sündopfer und die andere zum Ganzopfer bestimmt haben, und der Priester nun, ohne den Tatbestand zu kennen oder zu berücksichtigen, die drei Taubenpaare in der angegebenen Weise dargebracht hat.</i>, und er sie alle oben dargebracht hat, ist die Hälfte tauglich und die Hälfte untauglich<sup class="footnote-marker">24a</sup><i class="footnote"> da ja die Hälfte der Tauben dazu bestimmt war, als Ganzopfer oben dargebracht zu werden.</i>, wenn alle unten, ist die Hälfte tauglich und die Hälfte untauglich<sup class="footnote-marker">25</sup><i class="footnote"> da die Hälfte der Tauben dazu bestimmt war, als Sündopfer unten dargebracht zu werden.</i>, wenn die Hälfte oben und die Hälfte unten<sup class="footnote-marker">26</sup><i class="footnote"> von jedem der drei Paare je eine Taube oben und eine unten.</i>, ist nur das ungesonderte Paar tauglich<sup class="footnote-marker">27</sup><i class="footnote"> da nur bei diesem Paare es gleichgültig ist, welche Taube er oben und welche er unten dargebracht hat, von den beiden anderen Paaren dagegen vielleicht gerade die zu Sündopfern bestimmt gewesenen oben und die zu Ganzopfern bestimmt gewesenen unten dargebracht worden sind.</i>, doch wird es ihnen zu gleichen Teilen angerechnet<sup class="footnote-marker">28</sup><i class="footnote"> die eine der beiden Tauben gilt als für die eine Frau als Sündopfer und die andere als für die andere als Ganzopfer dargebracht, und jede von ihnen hat dann noch die entsprechende Ergänzung dazu für ihre untauglich gewordenen Tauben darzubringen. Von anderen Erklärungen ist zunächst die des Maim. zu erwähnen. Er scheint, wie der Verfasser des <span dir="rtl">נחלת צבי</span> bemerkt, in der Mischna gelesen zu haben: <span dir="rtl">חטאת ועולה מפורשת וסתומה</span>, da er in seinem Kommentar erklärt, die Mischna spreche von dem Fall, dass der Priester von den drei Taubenpaaren zweier Frauen das eine Paar zu Sündopfern, das andere zu Ganzopfern bestimmt hatte, während von dem dritten eine noch nicht näher bestimmte Taube als Sündopfer und die andere als Ganzopfer dargebracht werden sollte, also <span dir="rtl">חטאת מפורשת</span> ein zu Sündopfern bestimmtes Taubenpaar und <span dir="rtl">עולה מפורשת</span> ein zu Ganzopfern bestimmtes Taubenpaar und <span dir="rtl">סתומה</span> ein noch nicht gesondertes Taubenpaar, er dann aber wieder vergessen hat, über welches der Paare er die eine und über welches er die andere und über welches er noch gar keine Bestimmung getroffen hatte. Hat er nun von jedem der Paare eine Taube oben und eine unten dargebracht, so ist jedenfalls das Paar, über das noch keine Bestimmung getroffen war, tauglich, da er aber nicht mehr weise, welches von den drei Paaren dieses gewesen ist, so gilt das taugliche Paar zur Hälfte als für die eine und zur Hälfte als für die andere Frau dargebracht. Auch nach dieser Erklärung sind hier nicht die Tauben der verschiedenen Taubenpaare unter einander geraten, sondern die einzelnen Paare jedes für sich geblieben. Abweichend hiervon ist die Erklärung des Abraham ben David, die auch in dem den Talmudexemplaren beigefügten Kommentar angeführt wird. Danach ist in der Mischna zu lesen: <span dir="rtl">חטאת ועולה סתומה ומפורשת</span> (so auch in unseren Talmudausg.), d. h. Sündopfer und Ganzopfer und zwar ein noch ungesondertes und ein bereits gesondertes Paar, und spricht die Mischna nur von zwei Taubenpaaren von zwei Frauen, von denen das eine noch ungesondert und das andere bereits gesondert war und die unter einander geraten sind. Hat nun der Priester zwei von den Tauben oben und zwei unten dargebracht, so sind in jedem Falle zwei von den dargebrachten Tauben tauglich (<span dir="rtl">אין כשר אלא סתומה</span> würde demnach soviel sein wie: <span dir="rtl">כמנין הסתומה</span>), denn entweder ist von dem noch nicht gesonderten Paare eine Taube oben und die andere unten dargebracht worden, dann sind also diese zwei Tauben tauglich, auch wenn von den beiden anderen das zum Sündopfer bestimmte oben und das zum Ganzopfer bestimmte unten dargebracht worden ist, oder es sind die beiden Tauben des noch nicht gesonderten Paares zusammen oben oder unten dargebracht worden, dann ist zwar nur eine von diesen tauglich, dafür aber ebenso eine von dem anderen Paare, von dem dann ja ebenfalls eine bestimmungsgemäss oben oder unten dargebracht worden ist. Obgleich nun von den als tauglich zu erklärenden Tauben vielleicht beide, jedenfalls aber die eine zu den Tauben der Frau gehört haben, die das noch ungesonderte Paar gehabt hat, während die Tauben der anderen Frau vielleicht beide untauglich geworden sind, gelten die tauglichen Tauben dennoch zur Hälfte als für die eine und zur Hälfte als für die andere dargebracht, da es doch auch möglich ist, dass eine davon der anderen Frau angehört hat. Bei der Darbringung der Ergänzungsopfer hat dann jede der beiden Frauen die Erklärung abzugeben, dass die darzubringenden Opfer als für diejenige dargebracht gelten sollen, deren Opfer bei der ersten Darbringung untauglich geworden sind. In diesem Falle, wo beide Frauen die gleiche Anzahl von Tauben hatten, hätte es demnach allerdings auch hier heissen können: <span dir="rtl">חציו כשר וחציו פסול</span>. Die Bestimmung der Mischna gilt aber auch für den Fall, dass eine grössere Anzahl von bereits gesonderten und eine kleinere von noch ungesonderten Taubenpaaren unter einander geraten sind und ebenso umgekehrt, immer sind von den dargebrachten Tauben so viele tauglich, wie in den noch ungesonderten Paaren enthalten waren. Denn da die Hälfte aller Tauben oben und die Hälfte unten dargebracht worden sind, so müssen immer ebenso viele Tauben, wie von denen der ungesonderten Paare über die Hälfte auf der einen Seite dargebracht worden sind, von denen der gesonderten über die Hälfte auf der anderen Seite dargebracht worden sein. Von den Tauben der ungesonderten Paare sind aber nur so viele untauglich, wie über die Hälfte von ihnen auf einer Seite dargebracht worden sind, während von deren der gesonderten wiederum ebenso viele Tauben tauglich sind, wie über die Hälfte von ihnen auf der anderen Seite dargebracht worden sind. Es ergibt sich deshalb, dass selbst im ungünstigsten Falle, d. i. wenn auch von den noch ungesonderten Paaren Tauben dadurch untauglich geworden sein sollten, dass über die Hälfte von ihnen auf einer Seite dargebracht worden sind, demgegenüber wieder eine gleiche Anzahl Tauben von den gesonderten Paaren der Vorschrift gemäss dargebracht worden ist, in jedem Falle also wenigstens soviel Tauben tauglich sind, wie in den noch ungesonderten Paaren enthalten waren. Waren es z. B. 2 gesonderte und 4 ungesonderte Paare, von denen 6 Tauben oben und 6 unten dargebracht werden sollten, und der Priester hat von den letzteren 4 Paaren 6 Tauben auf der einen Seite dargebracht, so sind von ihnen allerdings 2 Tauben untauglich geworden, da nur die Hälfte der 4 Paare, also 4 Tauben, auf einer Seite dargebracht werden durften, dafür sind aber von den dann auf der anderen Seite dargebrachten 2 gesonderten Paaren 2 Tauben tauglich, da eine Taube von jedem dieser Paare ja zum Darbringen auf dieser Seite bestimmt war und also vorschriftsgemäss dargebracht worden ist. Ebenso wenn es 4 gesonderte und 2 ungesonderte Paare waren und wir annehmen, dass auf der einen Seite die beiden noch ungesonderten Paare und 2 Tauben von den gesonderten Paaren dargebracht worden sind, so sind dadurch von den ersteren allerdings 2 Tauben untauglich geworden und deshalb von den auf dieser Seite dargebrachten 6 Tauben nur 2 tauglich, dafür sind aber dann von den auf der anderen Seite dargebrachten 6 Tauben der gesonderten Paare 2 Tauben tauglich, die ja nur 4 von diesen Tauben vielleicht auf der anderen Seite hätten dargebracht werden sollen, 2 von ihnen deshalb jedenfalls vorschriftsgemäss dargebracht worden sind, es sind also wiederum jedenfalls 4 Tauben tauglich, das sind so viele, wie in den ungesonderten Paaren enthalten waren. An den als tauglich geltenden Tauben hat dann jede der beiden Frauen einen der Anzahl ihrer Tauben entsprechenden Anteil und dann die entsprechende Ergänzung dazu für ihre untauglich gewordenen Tauben noch darzubringen. Endlich ist noch die Erklärung von Elia Wilna zu erwähnen, wonach die Mischna von dem Fall spricht, dass der einen Frau eine zum Sündopfer bestimmte Taube und ein noch ungesondertes Paar gehört hat und der anderen eine zum Ganzopfer bestimmte und ein gesondertes Paar. Sind nun die Tauben unter einander geraten und der Priester hat die Hälfte oben und die Hälfte unten dargebracht, so sind selbst in dem für die letztere ungünstigsten Falle, dass ihre beiden zu Ganzopfern bestimmte Tauben unten dargebracht worden sind und die zum Sündopfer bestimmte oben und ebenso die zum Sündopfer bestimmte Taube der ersten Frau oben, doch die beiden ungesondert gewesenen Tauben der ersten Frau tauglich, da von diesen danach der Vorschrift gemäss eine oben und die andere unten dargebracht worden ist. Da aber auch der entgegengesetzte für die erste Frau ungünstigste Fall möglich ist, dass ihre zum Sündopfer bestimmte Taube oben und ihre beiden ungesonderten Tauben zusammen unten dargebracht worden sind, so dass von ihren Tauben nur eine tauglich ist, während die beiden zu Ganzopfern bestimmt gewesenen Tauben der zweiten Frau der Vorschrift gemäss oben dargebracht worden sind und ebenso die zum Sündopfer bestimmt gewesene unten, demnach alle ihre 3 Tauben tauglich sind, gelten die 2 Tauben, die in jedem Falle von den dargebrachten tauglich sind, zur Hälfte als für die eine und zur Hälfte als für die andere Frau dargebracht.</i>.
+Wenn Sündopfertiere<sup class="footnote-marker">28a</sup><i class="footnote"> Talmudausg.: <span dir="rtl">חטאות שנתערבו</span>.</i> unter Pflichtopfer geraten waren<sup class="footnote-marker">29</sup><i class="footnote"> Auch diese Mischna wird von den Erklären ganz verschieden ausgelegt. Wir folgen zunächst der uns am einleuchtendsten scheinenden Erklärung von Abraham ben David und Ascheri, die sich auch Elia Wilna zu eigen macht und die wir auch unserer obenstehenden Übersetzung zu Grunde gelegt haben. Danach spricht auch diese Mischna von dem Fall, dass die unter einander geratenen Tauben von dem Priester ohne Befragen dargebracht worden sind und zwar, im Anschluss an den in der vorhergehenden Mischna zuletzt behandelten Fall, zur Hälfte oben und zur Hälfte unten. Während oben I, 2 entschieden wird, dass wenn Sündopfertiere oder Ganzopfertiere unter Pflichtopfer geraten sind, d. h. unter Taubenpaare, von denen je eine als Sündopfer und eine als Ganzopfer dargebracht werden soll, über die eine Bestimmung darüber aber noch nicht getroffen ist, welche Taube als Sündopfer und welche als Ganzopfer dargebracht werden soll, von den unter einander geratenen Tauben nur so viele zur Darbringung tauglich sind, wie Sündopfer bezw. Ganzopfer in den Pflichtopfern enthalten waren, behandelt hier nur die Mischna den Fall, dass der Priester, ohne zu fragen, dennoch die Tauben alle zur Hälfte oben und zur Hälfte unten dargebracht hat, da hängt die Entscheidung, wie viele von den dargebrachten Tauben für tauglich zu erklären sind, davon ab, wie gross die Anzahl der Sündopfer bezw. Ganzopfertiere, die unter die Pflichtopfer geraten sind, im Verhältnis zu den in diesen enthaltenen Opfertieren war. Als ersten Fall führt die Mischna an: <span dir="rtl">חטאת ,שנתערבה בחובה</span> d. h, wie sich aus dem nachfolgenden <span dir="rtl">חובה שנים בחטאת</span> und <span dir="rtl">חטאת שנים בחובה</span> ergibt, wenn ein Sündopferpaar unter ein Pflichtopferpaar oder mehrere Sündopferpaare unter eine gleiche Anzahl Pflichtopferpaare geraten sind.</i>, sind davon nur soviele tauglich, wie Sündopfertiere<sup class="footnote-marker">29a</sup><i class="footnote"> Ed. Ven., Lowe und Talmudausg.: <span dir="rtl">חטאות</span>.</i> in den Pflichtopfern enthalten waren<sup class="footnote-marker">30</sup><i class="footnote"> da der ungünstigste Fall angenommen werden muss, dass die unter die Pflichtopfer geratenen Sündopfertiere sämtlich oben dargebracht worden und deshalb untauglich sind und von den unten dargebrachten Pflichtopferpaaren nur die Anzahl, die davon als Sündopfer dargebracht werden sollte, tauglich ist.</i>, wenn Pflichtopfer in doppelter Zahl<sup class="footnote-marker">31</sup><i class="footnote"> Der Ausdruck <span dir="rtl">חובה שנים</span> ist hier gewählt, um damit auszudrücken, dass es gleich ist, ob 2 Pflichtopferpaare und 1 Sündopferpaar oder irgend eine andere zweimal so grosse Anzahl von Pflichtopferpaaren und eine halb so grosse Zahl von Sündopferpaaren unter einander geraten sind.</i> unter Sündopfertiere, ist die Hälfte tauglich und die Hälfte untauglich<sup class="footnote-marker">32</sup><i class="footnote"> Der ungünstigste Fall wäre der, dass die Tauben der Sündopferpaare alle oben dargebracht und dadurch untauglich geworden sind. Da aber das Verhältnis der Sündopferpaare zu den Pflichtopferpaaren 1:2 ist, zu ihnen also nur ⅓ aller Tauben gehört hat, oben aber die Hälfte aller Tauben dargebracht worden ist, so muss das zu der Hälfte noch fehlende ⅙ der Gesamtzahl aller Tauben, das auch oben dargebracht worden ist, aus Tauben der Pflichtopferpaare bestanden haben, die oben dargebracht werden durften und deshalb nicht untauglich geworden sind, die Anzahl der Tauben, die von den oben dargebrachten tauglich sind, beläuft sich demnach auf ⅙ der Gesamtanzahl. Die andere unten dargebrachte Hälfte müsste danach nur aus Tauben der Pflichtopferpaare bestanden haben, von diesen, ⅔ der Gesamtanzahl, durfte aber die Hälfte, also <sup class="footnote-marker">1</sup>/<sub>26</sub> der Gesamtanzahl, unten dargebracht werden, es sind demnach von den oben und unten dargebrachten Tauben zusammen ⅙ + ²⁄₆ = ½ der Gesamtanzahl tauglich. Waren es z. B. 2 Pflichtopferpaare und 1 Sündopferpaar, zusammen 6 Tauben, und nehmen wir an, dass beide Tauben des Sündopferpaares oben dargebracht und dadurch untauglich geworden sind, so ist die dritte oben dargebrachte Taube, die zu denen der Pflichtopferpaare gehört hat, tauglich und da von den unten dargebrachten 3 Tauben der Pflichtopferpaare 2 tauglich sind, sind also im ganzen 3 Tauben, das ist die Hälfte aller dargebrachten, tauglich.</i>, wenn Sündopfertiere in doppelter Zahl unter Pflichtopfer, ist die in den Pflichtopfern enthaltene Anzahl [Tauben] tauglich<sup class="footnote-marker">33</sup><i class="footnote"> Denn auch hier den ungünstigsten Fall angenommen, dass die oben dargebrachte Hälfte aller Tauben nur aus solchen von den Sündopferpaaren bestanden hat und dadurch untauglich geworden ist, so muss doch, da ⅔ aller Tauben Sündopfertauben waren, der noch verbliebene Rest dieser Tauben, das sind ⅔ — ½ = ⅙ der Gesamtanzahl, unten dargebracht worden sein und ist deshalb tauglich. Von den unten dargebrachten Tauben der Pflichtopferpaare, ⅓ der Gesamtanzahl, ist auch wieder die Hälfte, das ist ⅙ der Gesamtanzahl, tauglich, es sind demnach von den dargebrachten Tauben im ganzen ²⁄₆ = ⅓ tauglich, das sind so viele Tauben, wie in den Pflichtopferpaaren enthalten waren. Waren es z. B. 2 Sündopferpaare und 1 Pflichtopferpaar und nehmen wir an, dass von den Sündopferpaaren 3 Tauben oben dargebracht und dadurch untauglich geworden sind, so ist die vierte von den Sündopfertauben unten dargebracht worden und deshalb tauglich, und von den zwei unten dargebrachten Tauben des Pflichtopferpaares ist ebenfalls eine tauglich, es sind demnach 2 Tauben, das sind so viele wie Pflichtopfertauben da waren, tauglich.</i>. Ebenso, wenn Ganzopfertiere unter Pflichtopfer geraten waren, sind nur so viele tauglich, wie Ganzopfertiere in den Pflichtopfern enthalten waren, wenn Pflichtopfer in doppelter Zahl unter Ganzopfertiere, ist die Hälfte tauglich und die Hälfte untauglich, wenn Ganzopfertiere in doppelter Zahl unter Pflichtopfer, ist die in den Pflichtopfern enthaltene Anzahl [Tauben] tauglich<sup class="footnote-marker">34</sup><i class="footnote"> Die Erklärung und Begründung dieses zweiten Teils der Mischna ergibt sich von selbst aus den Ausführungen in den vorhergehenden Noten, wenn überall für Sündopferpaare Ganzopferpaare und für oben unten und für unten oben gesetzt wird. Auch nach der in dem unseren Talmudausgaben beigedruckten anonymen Kommentar und von Tosf. Jomt. angeführten Erklärung des <span dir="rtl">ריב״א</span> spricht unsere Mischna von dem Fall, dass die unter einander geratenen Tauben von dem Priester ohne Befragen zur Hälfte oben und zur Hälfte unten dargebracht worden sind, dagegen weicht sie in der Auffassung der Ausdrücke <span dir="rtl">חובת שנים בחטאת</span> und <span dir="rtl">חטאת שנים בחובה</span> von der obigen Erklärung ab. Unter <span dir="rtl">חובה שנים בחטאת</span> wäre danach zu verstehen: wenn Pflichtopfertauben und Sündopfertauben in gleicher Anzahl unter einander geraten sind, so dass die Anzahl der unter die Pflichtopferpaare geratenen Sündopfertauben doppelt so gross ist wie die in den Pflichtopferpaaren enthaltenen Sündopfertauben, wenn z. B. 8 Sündopfertauben unter 4 Pflichtopferpaare geraten sind, der ungünstigste Fall wäre dann, dass alle 8 unter die Pflichtopferpaare geratenen Sündopfertauben oben dargebracht worden und deshalb untauglich sind, auch dann ist aber von den unten dargebrachten 8 Tauben der Pflichtopferpaare nur die Hälfte untauglich und die Hälfte tauglich. Das <span dir="rtl">מחצה בשר ומחצה פסול</span> wäre danach nur auf die unten dargebrachten Tauben zu beziehen, und da die Hälfte der unten dargebrachten Tauben in diesem Falle immer gleich der Anzahl der in den Pflichtopferpaaren enthalten gewesenen Sündopfertauben ist, so würde die Mischna damit nur den zuerst angeführten Satz näher erläutern, dass nämlich, wenn Pflichtopfertauben und Sündopfertauben in gleicher Anzahl unter einander geraten sind, <span dir="rtl">מנין חטאת שבחובה</span> immer gleich ist der Hälfte der unten dargebrachten Tauben. Unter <span dir="rtl">חטאת שנים בחובה</span> dagegen wäre zu verstehen: wenn die Anzahl der unter die Pflichtopferpaare geratenen Sündopfertauben doppelt so gross ist wie die Anzahl der Pflichtopfertauben, wenn z. B. 16 Sündopfertauben unter 4 Pflichtopferpaare geraten sind, der ungünstigste Fall wäre dann, dass von den 16 Sündopfertauben 12 oben dargebracht worden und deshalb untauglich sind, die übrigen 4 Sündopfertauben sind dann nach der Vorschrift unten dargebracht und deshalb tauglich, und von den 8 unten dargebrachten Pflichtopfertauben sind ebenfalls 4 tauglich, es sind demnach 8 Tauben tauglich, das ist die Anzahl der Tauben, die in den Pflichtopferpaaren enthalten waren. Auszusetzen ist an dieser Erklärung vor allem die gezwungene und nicht einmal gleichmässige Auslegung der Ausdrücke <span dir="rtl">חטאת שנים בחובה</span> und <span dir="rtl">חובה שנים בחטאת</span>. Wie Maim. diese beiden Ausdrücke und die ganze Mischna auffasst, ist aus seinem Kommentar nicht ersichtlich, da derselbe hier unvollständig und deshalb unklar ist. Eine von den angeführten ganz abweichende Erklärung geben Barten. und der unseren Talmudausgaben beigedruckte anonyme Kommentar. Danach spricht die Mischna hier nicht von dem Fall, dass der Priester die unter einander geratenen Tauben ohne Befragen bereits dargebracht hat, sondern behandelt sie die Frage, wie viele von den Tauben zum Darbringen tauglich sind. Oben I, 2 heisst es, dass, wenn Sündopfertauben unter Pflichtopferpaare geraten sind, nur so viele Tauben zum Darbringen tauglich sind, wie Sündopfertauben in den Pflicht-Opferpaaren enthalten waren, hierzu mache die Mischna hier nun den Zusatz, dass diese Anzahl der tauglichen Tauben zuweilen gerade die Hälfte der sämtlichen Tauben ausmachen kann. Wenn z. B. von 2 Pflichtopferpaaren eine Taube bereits als Ganzopfer dargebracht worden war, so dass jetzt von ihnen noch 2 als Sündopfer und nur 1 als Ganzopfer darzubringen sind, die Anzahl der zu Sündopfern bestimmten Tauben unter den Pflichtopfertauben also doppelt so gross ist wie die der zu Ganzopfern bestimmten, und es ist nun unter sie eine Sündopfertaube geraten, so dürfen von den 4 Tauben 2, das ist die Hälfte, dargebracht werden. War dagegen von den 2 Pflichtopferpaaren bereits eine Taube als Sündopfer dargebracht worden, so dass jetzt noch von ihnen 2 als Ganzopfer und nur 1 als Sündopfer darzubringen sind, und es ist nun unter sie eine Sündopfertaube geraten, so darf von den 4 Tauben nur eine dargebracht werden, das ist die Anzahl von Sündopfertauben, die sich unter den Pflichtopfertauben noch befunden hatte. Der Ausdruck <span dir="rtl">חובה שנים בחטאת</span> würde danach bedeuten: wenn unter den Pflichtopfertauben sich die doppelte Anzahl als Sündopfer darzubringende befindet, als dies sonst der Fall ist, der Ausdruck <span dir="rtl">חטאת שנים בחובה</span> : wenn den von den Pflichtopfertauben als Sündopfer darzubringenden die doppelte Anzahl von als Ganzopfer darzubringenden unter den Pflichtopfertauben gegenübersteht, und <span dir="rtl">המנין שבחובה כשר</span> wäre soviel wie: <span dir="rtl">מנין חטאות שבחובה כשר</span>. Abgesehen von der Gezwungenheit dieser Deutungen ist gegen diese ganze Erklärung auch einzuwenden, dass ganz unabhängig von dem Verhältnis der Zahl der als Sündopfer zu der Zahl der als Ganzopfer darzubringenden unter den Pflichtopfertauben immer dann die Hälfte sämtlicher Tauben tauglich ist, wenn die Zahl der Sündopfertauben, die unter die Pflichtopfertauben geraten sind, zusammen mit der Zahl der von den Pflichtopfertauben als Ganzopfer darzubringenden ebenso gross ist wie die Zahl der von den Pflichtopfertauben als Sündopfer darzubringenden Tauben. Waren z. B. von 7 Pflichtopfertauben 4 als Sündopfer und 3 als Ganzopfer darzubringen und es ist unter sie 1 Sündopfertaube geraten, so dürfen von den zusammen 8 Tauben 4 dargebracht werden, das ist die Anzahl der in den Pflichtopfertauben enthalten gewesenen Sündopfertauben und zugleich die Hälfte aller untereinander geratenen Tauben. Es wäre deshalb nicht ersichtlich, warum die Mischna gerade den Fall <span dir="rtl">חובה שנים בחטאת</span> annimmt, d. h. nach dieser Erklärung, dass die Anzahl der zu Sündopfern bestimmten unter den Pflichtopfertauben doppelt so gross ist, wie die der zu Ganzopfern bestimmten.</i>,
+Hat eine Frau gesagt: „Ich gelobe, ein Taubenpaar darzubringen, wenn ich einen Knaben gebären werde“, und sie hat nun einen Knaben geboren, so muss sie zwei Taubenpaare darbringen, das eine zur Erfüllung ihres Gelübdes<sup class="footnote-marker">35</sup><i class="footnote"> Ed. pr. u. Ven.: <span dir="rtl">לנדבה</span>.</i> und das andere als ihr Pflichtopfer<sup class="footnote-marker">36</sup><i class="footnote"> wenn sie eine arme Frau ist, s. Lev. 12, 8.</i>. Hat sie sie dem Priester übergeben<sup class="footnote-marker">37</sup><i class="footnote"> ohne eine nähere Bestimmung darüber zu treffen, welches Paar als Pflichtopfer und welches als Gelübde-Opfer dargebracht werden soll.</i>, und der Priester hätte nun drei von den Tauben oben und eine unten darbringen müssen<sup class="footnote-marker">38</sup><i class="footnote"> da von dem Pflichtopferpaar eine Taube als Ganzopfer und eine als Sündopfer, die zur Erfüllung ihres Gelübdes dienenden dagegen beide als Ganzopfer dargebracht werden sollten (s. oben I,1). Die weiteren Ausführungen der Mischna werden von den verschiedenen Kommentatoren ganz verschieden ausgelegt. Die obenstehende Übersetzung und die in der Hauptspalte nachfolgenden Erklärungen geben die Auslegung des Maim. wieder, die auch den Erklärungen des Bart. zu Grunde gelegt ist, während die nebenstehende Spalte die hiervon in wesentlichen Punkten abweichenden Erklärungen Raschis enthält, die dieser in seinem Kommentar zum Talmud Sebach. 67 b und 68 a zu unserer Mischna gibt.</i>; er hat es aber nicht so gemacht, sondern hat zwei oben und zwei unten dargebracht, ohne vorher zu fragen<sup class="footnote-marker">39</sup><i class="footnote"> indem er geglaubt hat, dass alle vier Tauben Pflichtopfertauben seien, und deshalb zwei davon oben und zwei unten dargebracht hat.</i> <sup class="footnote-marker">39b</sup><i class="footnote"> er hat beide Paare für Pflichtopferpaare gehalten und deshalb von jedem Paare eine Taube oben und eine unten dargebracht.</i>, so muss sie noch eine Taube bringen, die er oben darzubringen hat<sup class="footnote-marker">40</sup><i class="footnote"> da von den vier dargebrachten Tauben eine dadurch untauglich geworden ist, dass sie anstatt oben unten dargebracht worden ist.</i> <sup class="footnote-marker">40b</sup><i class="footnote"> da er auch von dem freiwilligen Opfer anstatt beide Tauben oben eine oben und eine unten dargebracht hat.</i>, wenn sie von einer Art waren<sup class="footnote-marker">41</sup><i class="footnote"> d. h. wenn beide Paare Turteltauben oder beide junge Tauben waren.</i> <sup class="footnote-marker">41b</sup><i class="footnote"> beide Paare Turteltauben oder beide junge Tauben.</i>, waren sie von zwei Arten<sup class="footnote-marker">42</sup><i class="footnote"> ein Paar Turteltauben und ein Paar junge Tauben, und der Priester weiss nicht, ob er die beiden Turteltauben oben und die beiden jungen Tauben unten oder umgekehrt oder je eine von beiden Paaren oben und eine unten dargebracht hat.</i> <sup class="footnote-marker">42b</sup><i class="footnote"> das eine Paar Turteltauben und das andere junge Tauben.</i>, so muss sie noch zwei Tauben bringen<sup class="footnote-marker">43</sup><i class="footnote"> und zwar eine Turteltaube und eine junge Taube, und beide werden als Ganzopfer oben dargebracht. Denn hat der Priester beide Turteltauben oben und beide junge Tauben unten dargebracht, so muss für die eine unrichtiger Weise unten dargebrachte junge Taube eine ebensolche oben dargebracht werden, da bei einem Pflichtopferpaare beide Tauben von derselben Art sein müssen (s. oben II, 5), ebenso umgekehrt eine Turteltaube oben, wenn er beide jungen Tauben oben und beide Turteltauben unten dargebracht hat. Hat er je eine Turteltaube und eine junge Taube oben und eine unten dargebracht, so ist nachträglich entweder eine Turteltaube oder eine junge Taube oben darzubringen. Für alle Fälle genügt es deshalb, wenn als Ergänzung eine Turteltaube und eine junge Taube oben dargebracht werden.</i> <sup class="footnote-marker">43b</sup><i class="footnote"> Nach Raschi gilt immer das zuerst dargebrachte Taubenpaar als ihr Pflichtopfer und das zweite als ihr freiwilliges Opfer. Ferner gilt nach Raschi der oben II, 5 aufgestellte Grundsatz, dass beide Tauben eines Opferpaares immer von der gleichen Art sein müssen, nicht nur für das Pflichtopfer sondern auch für das freiwillige Opfer. Die Mischna nimmt nun an, dass der Priester nicht mehr weiss, welches von den beiden Paaren er zuerst dargebracht hat. Da er von jedem Paare eine Taube oben und eine unten dargebracht hat, ist mit dem zuerst dargebrachten Paare ihr Pflichtopfer nach Vorschrift dargebracht, dagegen hätte von dem zweiten Paare auch die unten dargebrachte oben dargebracht werden müssen, sie muss deshalb, um ihr freiwilliges Opfer zu ergänzen, noch eine Taube oben darbringen, und da sie nicht weiss, welches Taubenpaar zuletzt dargebracht worden ist, muss sie noch sowohl eine Turteltaube wie eine junge Taube bringen.</i>. Hatte sie das für ihr Gelübde dargebrachte Opfer als solches ausdrücklich bezeichnet<sup class="footnote-marker">44</sup><i class="footnote"> d. h. wenn sie beim Aussprechen ihres Gelübdes keine nähere Angabe gemacht hat, dagegen bei der Übergabe der beiden Taubenpaare an den Priester dasjenige Taubenpaar bezeichnet hat, das zur Erfüllung ihres Gelübdes dienen sollte, und der Priester nun nicht weiss, welche von den Tauben er oben und welche er unten dargebracht hat.</i> <sup class="footnote-marker">44b</sup><i class="footnote"><span dir="rtl">פירשה נדרה</span> bedeutet nach Raschi: wenn sie bei ihrem Gelübde eine bestimmte Angabe gemacht d. h. beim Aussprechen des Gelübdes ausdrücklich die Taubenart angegeben hatte, von der sie ihr Opfer bringen wollte, dann aber hat sie wieder vergessen, welche Art sie hierzu bestimmt hatte, und hat nun dem Priester zwei Taubenpaare von einer und derselben Art gebracht.</i>, so muss sie noch drei Tauben bringen, wenn sie von einer Art waren<sup class="footnote-marker">45</sup><i class="footnote"> Denn da der Priester vielleicht die beiden von ihr bezeichneten Tauben unten dargebracht hat, muss sie für diese zwei andere oben darbringen und dazu noch für die eine von den beiden anderen Tauben unrichtiger Weise oben dargebrachte eine Taube unten. Hat der Priester die beiden bezeichneten Tauben oben und die beiden anderen unten dargebracht, so brauchte sie nur für die eine unrichtiger Weise unten dargebrachte noch eine oben darzubringen, ebenso wenn sie je eine von beiden Paaren oben und eine unten dargebracht hat.</i> <sup class="footnote-marker">45b</sup><i class="footnote">Wie in dem vorhergehenden Falle gilt das zuerst dargebrachte Paar als vorschriftsgemäss als ihr Pflichtopfer dargebracht und hat sie für die eine statt oben unten dargebrachte Taube des zweiten Paares eine andere von der gleichen Art oben darzubringen. Da aber die dargebrachten Tauben vielleicht nicht von derselben Art waren, die sie als freiwilliges Opfer zu bringen gelobt hatte, so muss sie ausserdem noch ein Taubenpaar von der anderen Art zur Erfüllung ihres Gelübdes darbringen.</i>, waren sie von zwei Arten, so muss sie noch vier bringen<sup class="footnote-marker">46</sup><i class="footnote"> Hatte sie z. B. die Turteltauben als ihr Gelübdeopfer bezeichnet und der Priester hat diese anstatt oben unten und die beiden jungen Tauben oben dargebracht, so müsste sie für die beiden Turteltauben zwei andere Turteltauben oben und für die eine der beiden oben dargebrachten jungen Tauben eine andere junge Taube unten darbringen. Für den Fall, dass er je eine Turteltaube und eine junge Taube oben und eine unten dargebracht hat, würde es genügen, dass sie noch eine Turteltaube oben darbringt. Da es aber auch möglich ist, dass er die beiden Turteltauben oben und die beiden jungen Tauben unten dargebracht hat, so muss sie für diesen Fall für die eine unrichtiger Weise unten dargebrachte junge Taube noch eine junge Taube oben darbringen, zusammen also vier Tauben, zwei Turteltauben und eine junge Taube oben und eine junge Taube unten. Sie könnte allerdings für die im ersten Falle untauglich gewordenen beiden Turteltauben jetzt zwei junge Tauben darbringen, da sie beim Aussprechen des Gelübdes nicht ausdrücklich Turteltauben gelobt hat, und dazu für die eine unrichtiger Weise oben dargebrachte junge Taube noch eine junge Taube unten, also zusammen drei junge Tauben, sie würde dann nicht mehr nötig haben, eine vierte Taube darzubringen, da für die für den zuletzt genannten Fall noch oben darzubringende junge Taube dann eine von den beiden mit Rücksicht auf den ersten Fall oben darzubringenden jungen Tauben eintreten kann (s. Tosf. Jomt. und Tif. Jisr.). Da sie aber vor der Darbringung ihrer Opfer ausdrücklich die Turteltauben als ihr Gelübdeopfer bezeichnet hat, so soll sie auch bei der Darbringung der Ergänzungsopfer hiervon nicht unnötiger Weise abgehen (Abr. ben Dav.). [Maim. <span dir="rtl">הלבות פסולי המוקדשין</span> X, 2 entscheidet, dass sie als Ergänzung für die dargebrachten Pflichtopfertauben sowohl zwei Turteltauben wie zwei junge Tauben darbringen kann, wogegen schon Tif. Jisr. einwendet, dass sie mit Rücksicht auf den ersten Fall für die eine der beiden oben dargebrachten jungen Tauben ihres Pflichtopfers doch durchaus eine junge Taube unten als Ergänzungsopfer darbringen muss und ebenso mit Rücksicht auf den letzten Fall eine junge Taube oben].</i> <sup class="footnote-marker">46b</sup><i class="footnote">Zur Ergänzung ihres Gelübdeopfers muss sie nach dem Vorhergehenden noch eine Taube von der Art des zuletzt dargebrachten Paares und noch ein Taubenpaar von der anderen Art darbringen. Da der Priester aber nicht weiss, welches von den beiden verschiedenartigen Paaren er zuletzt dargebracht hat, muss sie noch von beiden Arten je ein Paar darbringen, indem sie erklärt: wenn der Priester die von ihr bestimmte Art zuletzt dargebracht hat, so soll nur die eine Taube von dieser Art, die sie jetzt darbringt, als Ergänzung für ihr Gelübde dienen, die andere dagegen und ebenso das Taubenpaar der anderen Art als freiwillige Opfer: wenn dagegen der Priester die andere nicht von ihr bestimmte Art zuletzt dargebracht hat, so sollen die beiden jetzt von ihr dargebrachten Tauben der von ihr bestimmten Art zur Erfüllung ihres Gelübdes dienen und die beiden Tauben der anderen Art als freiwillige Opfer.</i>. Hatte sie bei ihrem Gelübde eine bestimmte Angabe gemacht<sup class="footnote-marker">47</sup><i class="footnote"> Zu dieser Bedeutung von <span dir="rtl">קבעה נדרה</span> s. Talm. Menach. 103 a.</i> <sup class="footnote-marker">47b</sup><i class="footnote"><span dir="rtl">קבעה נדרה</span> heisst nach Raschi: wenn sie beim Aussprechen ihres Gelübdes bestimmmt hatte, dass sie die beiden gelobten Ganzopfertauben zusammen mit der Ganzopfertaube ihres Pflichtopfers darbringen wolle, sie hatte auch die Taubenart für ihr Gelübde bestimmt, dann aber wieder vergessen, welche Art sie dafür bestimmt hatte.</i>, so muss sie noch fünf Tauben bringen, wenn sie von einer Art waren<sup class="footnote-marker">48</sup><i class="footnote"> Sie hatte beim Aussprachen ihres Gelübdes die Taubenart bestimmt, von der sie das Gelobte bringen wollte, hatte aber dann wieder daran vergessen und dem Priester zwei Taubenpaare von gleicher Art übergeben, und dann eines davon als zur Erfüllung ihres Gelübdes bestimmt bezeichnet, der Priester hat von den vier Tauben zwei oben und zwei unten dargebracht, und nun erinnert sich die Frau, dass sie eine bestimmte Taubenart gelobt hat, sie weise aber nicht mehr welche, so sind vier Fälle möglich. Entweder die dargebrachten Tauben waren nicht von der Art, welche sie gelobt bat, dann hatte auch ihre Bezeichnung des einen Paares als zur Erfüllung ihres Gelübdes bestimmt, gar keine Geltung (denn <span dir="rtl">הקדש טעות אינו הקדש</span> Nasir V, 1), der Priester konnte daher von den vier Tauben welche er wollte als Pflichtopfer und welche er wollte als Gelübdeopfer darbringen, es wären deshalb von den dargebrachten Tauben zwei als Pflichtopfer die eine oben und die andere unten vorschriftsgemäss dargebracht worden, und sie hätte darum nur noch zwei Tauben der anderen Art zur Erfüllung ihres Gelübdes oben darzubringen, während die zweite oben dargebrachte ebenso wie die zweite unten dargebrachte untauglich wären. Waren die dargebrachten Tauben von derselben Art, wie sie sie gelobt hatte, so genügen für die dann möglichen drei Fälle nach Note 45 als Ergänzung zwei Tauben von derselben Art oben und eine von derselben Art unten. Sie muss demnach, um allen Fällen zu genügen, noch drei von der Art der dargebrachten Tauben, zwei oben und eine unten, und zwei von der anderen Art oben darbringen.</i> <sup class="footnote-marker">48b</sup><i class="footnote"> denn gleichviel, ob die dargebrachten Tauben von derselben Art waren, wie sie sie für ihr Gelübde bestimmt hatte, oder nicht, sind jedenfalls nicht, wie es hätte geschehen müssen, die drei von ihr darzubringenden Ganzopfertauben zusammen oben dargebracht worden, sondern nur zwei davon oben und eine unten, dadurch sind auch die beiden oben dargebrachten in jedem Falle untauglich geworden und ist deshalb nur die unten als Sündopfertaube des Pflichtopfers dargebrachte tauglich. Sie muss deshalb, da sie nicht mehr weiss, welche Taubenart sie gelobt hat, ein Taubenpaar von jeder Art zur Erfüllung ihres Gelübdes und noch eine Taube von der Art der dargebrachten als Ganzopfer zur Ergänzung ihres Pflichtopfers darbringen.</i>, waren sie von zwei Arten, so muss sie noch sechs bringen<sup class="footnote-marker">49</sup><i class="footnote"> weil in diesem Falle sechs verschiedene Möglichkeiten zu berücksichtigen sind. Entweder waren die von ihr als zur Erfüllung ihres Gelübdes bezeichneten Tauben von derselben Art, wie sie sie gelobt hat, dann würde es nach Note 46 genügen, wenn sie für die dann möglichen drei Fälle als Ergänzung zwei Tauben von der bezeichneten Art und eine von der anderen Art oben und eine von der anderen Art unten darbringt. Waren aber die von ihr als zur Erfüllung ihres Gelübdes bezeichneten Tauben nicht von derselben Art, wie sie sie gelobt hat, so hatte ihre nachträgliche Bezeichnung gar keine Geltung (s. vorhergehende Note), sondern hätten die Tauben der von ihr gelobten Art beide oben und von den beiden anderen Tauben die eine oben und die andere unten dargebracht werden müssen. Es ergeben sich hier wieder drei Möglichkeiten: entweder der Priester hat die beiden bezeichneten Tauben oben und die beiden anderen unten dargebracht, dann müsste sie als Ergänzung zwei Tauben von der anderen Art oben und eine von der bezeichneten Art unten darbringen, oder er hat die beiden anderen Tauben oben und die beiden bezeichneten unten dargebracht, dann müsste sie noch eine von der bezeichneten Art oben darbringen, oder er hat je eine von der einen und von der anderen Art oben und eine unten dargebracht, dann müsste sie noch eine von der anderen Art oben darbringen. Für diese drei Möglichkeiten wäre es also nötig, dass sie zwei Tauben von der anderen und eine von der bezeichneten Art oben und eine von der bezeichneten Art unten darbringt. Um allen Möglichkeiten zu genügen, hat sie deshalb von jeder der beiden Arten zwei oben und eine unten, zusammen sechs Tauben, darzubringen. Es genügt aber auch, wenn sie von jeder der beiden Arten zwei oben darbringt und ausserdem von einer der beiden Arten eine oben und eine unten (so Maim. <span dir="rtl">הלבות פסולי המוקרשין</span> X, 3), denn mit den vier oben dargebrachten Tauben genügt sie für alle Fälle ihrem Gelübde, und selbst wenn die beiden unten dargebrachten Tauben beide die Tauben gewesen sind, die als ihr Gelübdeopfer hätten dargebracht werden sollen, von ihren Pflichtopfertauben demnach nur die eine vorschriftsgemäss oben als Ganzopfer dargebracht worden ist, ist sie dennoch nicht daran gebunden, nun auch eine andere Taube gerade von derselben Art als Ergänzung unten darzubringen (s. oben II, 5), sondern kann sie die oben als Ganzopfer dargebrachte als freiwilliges Opfer gelten lassen und als Pflichtopfer von neuem eine Taube oben und eine unten von welcher Art sie will darbringen. Nach Tif. Jisr. gibt Maim, diesem Ausweg vielleicht deshalb den Vorzug, weil das Fleisch der nur des Zweifele wegen dargebrachten Sündopfer nicht gegessen werden darf (s. Temara VIII, 6) und man solche Sündopfer deshalb nur, wenn kein anderer Ausweg vorhanden ist, darbringen soll.</i> <sup class="footnote-marker">49b</sup><i class="footnote">ausser den beiden Taubenpaaren zur Erfüllung ihres Gelübdes noch je eine Taube von der einen und eine von der anderen Art als Ganzopfer zur Ergänzung ihres Pflichtopfers, da sie ja nicht weiss, welches Taubenpaar der Priester zuerst dargebracht hat und von welcher Art daher die tauglich dargebrachte Sündopfertaube ihres Pflichtopfers gewesen ist.</i>. Hat sie sie<sup class="footnote-marker">50</sup><i class="footnote"> die beiden Taubenpaare.</i> <sup class="footnote-marker">50b</sup><i class="footnote">die beiden Taubenpaare.</i> dem Priester übergeben<sup class="footnote-marker">51</sup><i class="footnote"> nachdem sie beim Aussprechen des Gelübdes die Taubenart bestimmt hatte, welche sie darbringen wollte, und auch bestimmt hatte, was sie als ihr Pflichtopfer darbringen wollte.</i> <sup class="footnote-marker">51b</sup><i class="footnote">nachdem sie beim Aussprechen des Gelübdes bestimmt hatte, von welcher Art sie es bringen und dass sie es zusammen mit ihrem Pflichtopfer darbringen wolle.</i> und es lässt sich jetzt nicht mehr feststellen<sup class="footnote-marker">52</sup><i class="footnote"> Talmudausg.: <span dir="rtl">ואינה יודעת</span>.</i>, was sie ihm übergeben hat<sup class="footnote-marker">53</sup><i class="footnote"> sie weiss nicht mehr, welche Bestimmungen sie getroffen hat, noch welche Taubenarten sie dem Priester übergeben hat, noch ob die beiden Paare von einer Art oder von verschiedenen Arten waren.</i> <sup class="footnote-marker">53b</sup><i class="footnote">sie hat wieder vergessen, was für eine Art sie für ihr Gelübdeopfer bestimmt hatte und was sie dem Priester übergeben hat, ob zwei Paar Turteltauben oder zwei Paar junge Tauben oder ein Paar Turtel und ein Paar junge Tauben.</i>, und der Priester ist hingegangen und hat sie dargebracht und weiss jetzt nicht mehr, wie er sie dargebracht hat<sup class="footnote-marker">54</sup><i class="footnote"> ob alle vier Tauben oben oder alle unten oder die Hälfte oben und die Hälfte unten.</i> <sup class="footnote-marker">54b</sup><i class="footnote">ob alle vier Tauben oben oder alle unten oder je eine von jedem Paare oben und ,eine unten.</i>, so muss sie noch vier<sup class="footnote-marker">55</sup><i class="footnote"> Ed. Lowe: <span dir="rtl">שלש</span> (!).</i> Tauben zur Erfüllung ihres Gelübdes<sup class="footnote-marker">56</sup><i class="footnote"> Da es ja möglich ist, dass alle vier Tauben unten dargebracht worden sind und sie demnach ihr Gelübde noch gar nicht erfüllt hat, sie aber nicht mehr weiss, welche Taubenart sie gelobt hat, muss sie jetzt noch zwei Tauben von jeder Art zur Erfüllung ihres Gelübdes bringen.</i> <sup class="footnote-marker">56b</sup><i class="footnote">da es ja möglich ist, dass alle vier Tauben unten dargebracht worden sind und sie demnach ihr Gelübde noch gar nicht erfüllt hat. Sie muss deshalb zur Erfüllung ihres Gelübdes noch je ein Paar von beiden Arten darbringen, da sie nicht mehr weiss, welche Art sie als ihr Gelübdeopfer festgesetzt hat.</i> und zwei<sup class="footnote-marker">57</sup><i class="footnote"> von welcher Art sie will.</i> <sup class="footnote-marker">57b</sup><i class="footnote">eine Turteltaube und eine junge Taube, die auch beide als Ganzopfer darzubringen sind.</i> als ihr Pflichtopfer<sup class="footnote-marker">58</sup><i class="footnote"> eines als Ganzopfer und das andere als Sündopfer unten. Es ist nicht erforderlich, dass sie auch für ihr Pflichtopfer zwei Tauben von jeder Art darbringt, weil sie dadurch, dass sie eine bestimmte Art als ihr Pflichtopfer bestimmt hat, nicht wie bei einem Gelübde nun daran gebunden ist, ihr Pflichtopfer nur von dieser Art darzubringen, sondern als Ersatz trotzdem eine andere Art darbringen kann. Allerdings ist von den vier dargebrachten Tauben in jedem Falle eine von den beiden Pflichtopfertauben vorschriftsgemäss dargebracht, wenn beide oben dargebracht worden sind, als Ganzopfer, wenn beide unten, als Sündopfer, und sie müsste demnach nach dem Grundsatz, dass bei einem Pflichtopfer das noch zu bringende Ganzopfer immer von derselben Art sein muss wie das bereits dargebrachte Sündopfer. für den Fall, dass eine von den beiden Pflichtopfertauben vorschriftsgemäss als Sündopfer dargebracht worden ist, jetzt als Ersatz noch eine Taube von derselben Art als Ganzopfer darbringen. Da es aber doch zweifelhaft ist, ob dieses der Fall ist, und sie zudem nicht weiss, von welcher Art das Pflichtopferpaar gewesen ist, braucht sie auf das bereite dargebrachte keine Rücksicht zu nehmen und genügt es, wenn sie als Ersatz ein neues Pflichtopferpaar darbringt (so scheint mir die Ansicht des Maim. in seinem Comment. wie im Jad Hach. erklärt werden zu müssen).</i> <sup class="footnote-marker">58b</sup><i class="footnote">da vielleicht alle vier Tauben unten dargebracht worden sind und sie demnach auch das Ganzopfer ihres Pflichtopfers noch nicht dargebracht hat. Auch hierfür muss sie von jeder Art eine Taube bringen, da sie nicht weiss, von welcher Art die unten als Sündopfere ihres Pflichtopfers dargebrachte Taube gewesen ist, und beim Pflichtopfer die Art des vorschriftsgemäss dargebrachten Sündopfers auch für das zugehörige Ganzopfer massgebend ist.</i> und eine<sup class="footnote-marker">59</sup><i class="footnote"> von welcher Art sie will.</i> als Sündopfer bringen<sup class="footnote-marker">60</sup><i class="footnote"> Da sie nicht mehr weiss, was sie als ihr Pflichtopfer bestimmt hatte, so ist es auch möglich, dass sie gar nicht ein Taubenpaar, wie es die arme Frau als Pflichtopfer darzubringen hat, dazu bestimmt hatte, sondern ein Lamm und eine Taube, das Opfer einer vermögenden Frau, und nachdem sie bereits ihr Opfer als vermögende Frau bestimmt hatte, kann sie jetzt nicht mehr das einer armen Frau darbringen, deshalb muss sie zusammen mit einem Lamme als Ganzopfer auch noch eine junge oder Turteltaube als Sündopfer darbringen (fraglich bleibt allerdings, warum die Sündopfertaube, die sie zusammen mit der Ganzopfertaube darbringt, nicht auch für diesen Eventualfall als Ergänzung zu dem Lamm, das sie bringt, gelten kann).</i> <sup class="footnote-marker">60b</sup><i class="footnote"> da es möglich ist, dass alle vier Tauben oben dargebracht worden sind, und sie demnach auch das Sündopfer ihres Pflichtopfers noch nicht dargebracht hat. Hierfür genügt eine Taube gleichviel von welcher Art, weil selbst wenn das Ganzopfer ihres Pflichtopfers bereite vorschriftsgemäss dargebracht worden sein sollte, sie bei der Darbringung des Sündopfers nicht an die Art des dargebrachten Ganzopfers gebunden ist, sondern trotzdem ein Sündopfer von der anderen Art darbringen kann; als das dazu gehörende Ganzopfer gilt dann die entsprechende Taube von den beiden, die sie als Ersatz für das Ganzopfer ihres Pflichtopfers darbringt.</i>; Ben Asai sagt: zwei als Sündopfer<sup class="footnote-marker">61</sup><i class="footnote"> Sie muss zusammen mit dem Lamm noch eine Turteltaube und eine junge Taube darbringen, weil nach Ansicht des ben Asai wie bei einem Gelübde auch bei dem Pflichtopfer die zuerst getroffene Bestimmung massgebend ist (s. oben II, 5, eine allerdings etwas befremdende Auslegung des <span dir="rtl">הולכין אחר הראשון </span> s. Tosf. Jomt.), und sie doch nicht weiss, ob sie zusammen mit dem Lamm eine Turteltaube oder eine junge Taube als Sündopfer bestimmt hat.</i>. <sup class="footnote-marker">61b</sup><i class="footnote">Da nach Ansicht des ben Asai immer die Art der von den beiden Tauben des Pflichtopfers zuerst dargebrachten Taube auch für die zweite massgebend ist (oben II, 5), muss sie, um auch der letztgenannten Möglichkeit Rechnung zu tragen, als Ersatz für ihr Pflichtopfer auch ein Sündopfer sowohl von der einen wie von der anderen Art darbringen.</i> Darauf sagte R. Josua: Hierauf lässt sich der Ausspruch an wenden: So lange es<sup class="footnote-marker">62</sup><i class="footnote"> das Opfertier.</i> lebt, hat es nur eine Stimme, und wenn es tot ist, hat sich seine Stimme versiebenfacht<sup class="footnote-marker">63</sup><i class="footnote"> d. h. wie aus den Teilen des einen Opfertieres, nachdem es dargebracht worden ist, noch nachträglich eine siebenfache Verwendung für das Heiligtum sich ergeben kann, so kann auch aus dem einen Pflichtopfer, das die Frau zu bringen hatte, nachdem es dargebracht worden ist, unter Umständen wie aus dem Vorstehenden sich ergibt, nachträglich für die Frau die Verpflichtung sich ergeben, noch sieben Tauben als Opfer darzubringen.</i>. Wieso hat sich seine Stimme versiebenfacht? Aus seinen beiden Hörnern werden zwei Trompeten, aus seinen beiden Schenkelknochen zwei Flöten, sein Fell wird zur Pauke verwendet, seine Eingeweide zu Leiern, seine Därme zu Harfen<sup class="footnote-marker">63a</sup><i class="footnote"> Ed. Lowe fügt noch als andere Lesart hinzu: <span dir="rtl">צמרו לתכלת עורו לתפלין קרניו דמיו לזרוק חלבו </span> (wohl korrumpiert statt <span dir="rtl">לכנורוח</span>) <span dir="rtl">להקטיר זח חוא קולן שבע לחצוצרות שוקיו לחלילין כני מעיו לפרדות</span></i> und, wie einige noch hinzufügen<sup class="footnote-marker">64</sup><i class="footnote"> so dass auch nach ben Asai, nach dessen Ansicht in dem zuletzt genannten Fall die Frau noch acht Tauben nachzubringen hat, die Zahlen übereinstimmen.</i>, auch seine Wolle zu den himmelblauen Quasten<sup class="footnote-marker">65</sup><i class="footnote"> an dem Mantelsaum des Hohepriesters (s. Exod. 28,33). Zwischen je zwei Quasten hing ein goldenes Glöckchen, die Glöckchen ertönten, wenn sie beim Gehen des Hohepriesters an die Quasten anschlugen. Nach dem ersten Tanna ist diese Verwendung nicht mitzuzählen, da nicht die Quasten den Ton von sich gaben, sondern die Glöckchen.</i>. R. Simon, Sohn des Akaschja, sagt<sup class="footnote-marker">66</sup><i class="footnote"> S. Sabb. 152 a. Die Mischna fügt diesen Ausspruch wohl nur deshalb hier an, um mit einem allgemeinen Ausspruch über den Wert der eingehenden Beschäftigung mit den Torageboten zu schliessen.</i>: Unwissende<sup class="footnote-marker">67</sup><i class="footnote"> <span dir="rtl">עם הארץ</span> das gemeine Volk, bei dem es an Torawissen und aus Unkenntnis deshalb auch an der rechten Ausübung der Gebote fehlt, s. Berach. 47 b.</i> Greise werden, je älter sie werden, desto verworrener in ihrem Denken<sup class="footnote-marker">68</sup><i class="footnote"> wörtlich: ihr Verstand verwirrt sich über ihnen d. h. sie verfallen immer mehr unter der Unklarheit ihres Denkens.</i>, wie es heisst<sup class="footnote-marker">69</sup><i class="footnote"> Hiob 12,20.</i>: Er nimmt Bewährten die Sprache und Greisen nimmt er den Verstand. Aber bei der Tora kundigen Greisen ist es nicht so, sondern je älter sie werden, desto gesetzter werden sie in ihrem Denken, wie es heisst<sup class="footnote-marker">70</sup><i class="footnote"> Hiob 12,12.</i>: Bei Greisen ist Weisheit und langes Leben gewährt Einsicht.
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diff --git a/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/Mishnah Yomit by Dr. Joshua Kulp.txt b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/Mishnah Yomit by Dr. Joshua Kulp.txt
new file mode 100644
index 0000000000000000000000000000000000000000..fd7743e33e8556abf868b11daeca6837958e10d9
--- /dev/null
+++ b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/Mishnah Yomit by Dr. Joshua Kulp.txt	
@@ -0,0 +1,32 @@
+Mishnah Kinnim
+משנה קינים
+Mishnah Yomit by Dr. Joshua Kulp
+http://learn.conservativeyeshiva.org/mishnah/
+
+Mishnah Kinnim
+
+
+
+Chapter 1
+
+A bird hatat is performed below [the red line], but a beast hatat is performed above [the red line]. A bird olah is performed above, but a beast olah below. If he changed this procedure with either, then the offering is disqualified. The seder [ordered ritual] in the case of kinnim is as follows: In the case of obligatory offerings, one [bird] is a hatat and one an olah. In the case of vows and freewill offerings, however, all are olot. What constitutes a vow? When one says: "It is incumbent upon me to bring an olah." And what constitutes a freewill-offering? When one says: "Behold, this shall be an olah." What is the [practical] difference between vows and freewill offerings? In the case of vows, if they die or are stolen, one is responsible for their replacement; But in the case of freewill offerings, if they die or are stolen, one is not responsible for their replacement.
+If a hatat becomes mixed up with an olah, or an olah with a hatat, were it even one in ten thousand, they all must be left to die. If a hatat becomes mixed up with [unassigned] obligatory [bird] offerings, the only ones that are valid are those that correspond to the number of hatats among the obligatory offerings. Similarly, if an olah becomes mixed up with [unassigned] obligatory [bird] offerings, the only ones that are valid are those that correspond to the number of olot among the obligatory offerings [This rule holds true] whether the [unassigned] obligatory offerings are in the majority and the freewill-offerings in the minority, or the freewill-offerings are in the majority and those that are obligatory in the minority, or whether they are both equal in number.
+When is this so? When obligatory offerings [get mixed up] with voluntary offerings. When, however, obligatory offerings get mixed up one with another, with one [pair] belonging to one [woman] and the other pair to another [woman], or two [pairs] belonging to one and two [pairs] to another, or three [pairs] to one and three [pairs] to another, then half of these are valid and the other half disqualified. If one [pair] belongs to one [woman] and two pairs to another, or three pairs to another, or ten pairs to another or one hundred to another, only the lesser number remains valid. Whether they are of the same denomination or of two denominations, or whether they belong to one woman or to two.
+What is meant by one "name"? For a birth and a birth, or for zivah and zivah, that is one name. And "two names"? For a birth, [and the other] for a zivah. What is meant by "two women"? [When] one [woman] brings [her offering] for a birth and the other for a birth, or [when one brings] for a zivah and the other for a zivah this is "of one name". And a case "of two names"? When one brings for a birth and the other for a zivah. Rabbi Yose says: when two women purchased their kinnim in partnership, or gave the price of their kinnim to the priest [for him to purchase them], then the priest can offer whichever one he wants as a hatat or as an olah, whether they are of one name or of two names.
+
+Chapter 2
+
+If from an unassigned pair of birds a single pigeon flew into the open air, or flew among birds that had been left to die, or if one [of the pair] died, then he must take a mate for the second one. If it flew among birds that are to be offered up, it becomes invalid and it invalidates another bird as its counterpart [in the pair]; for the pigeon that flew away is invalid and invalidates another bird as its counterpart [in the pair].
+How is this so? Two women, this one has two pairs and this one has two pairs, and one bird flies from the [pair of] one to the other [woman's pair], then it disqualifies by its escape one [of the birds from which it flew]. If it returned, it disqualifies yet another by its return. If it flew away again and then returned, and again flew away and returned, no further loss is incurred, since even if they had all become mixed together, not less than two [pairs would still be valid].
+If one [woman] had one pair, another two, another three, another four, another five, another six and another seven pairs, and one bird flew from the first to the second pair, [and then a bird flew from there] to the third, [and then a bird flew from there] to the fourth, [and from there a bird flew] to the fifth [and from there a bird flew] to the sixth, [and from there a bird flew] to the seventh, and then a bird returns [in the same order as they flew away] it disqualifies at each flight and at each return. The first and second [women] have none left, the third has one pair, the fourth two, the fifth three, the sixth four, and the seventh six pairs. If again [one from each group] flew away and returned [in the same order as above], it disqualifies at each flight and return. The third and fourth woman have none left, the fifth has one pair, the sixth two pairs, and the seventh woman five pairs. If again one [from each group] flew away and returned [in the same order as above], it disqualifies at each flight and return. The fifth and sixth women have none left, and the seventh has four pairs. But some say that the seventh woman has lost nothing. If [a bird] from those that are left to die escaped to any of all the groups, then all must be left to die.
+An unassigned pair and an assigned pair: if one bird from the unassigned [pair] flew to the assigned [pair], then a pair must be taken for the second [bird]. If one bird flew back, or if in the first place a bird from the assigned pair flew [to the other pair], then all must be left to die.
+Hatat [birds] are on one side, and olot [birds] are on the other and an unassigned [pair] is in the middle: If from the middle pair one bird flew to this side, and one bird flew to this side, then he has not lost anything, because he [the priest] says that the bird that flew [from the middle] towards the hataot is a hatat and the bird that flew towards the olot is a olah. If one [from each side] returns to the middle, then [all] those in the middle must be left to die, but those [left on either side] can be offered up as hataot or as olot respectively. If again a bird [from the middle] returned and flew away to the sides, then all must be left to die. One cannot pair turtle-doves with pigeons or pigeons with turtle-doves. How is this so? If a woman has brought a turtle-dove as her hatat and a pigeon as her olah, she must then bring another turtle-dove as her olah; If her olah had been a turtle-dove and her hatat a pigeon, then she must bring another pigeon as her olah. Ben Azzai says: we go after the first [offering]. If a woman brought her hatat and then died, her heirs must bring her olah; [But if she first brought] her olah and then died, her heirs need not bring her hatat.
+
+Chapter 3
+
+When are these words said? When the priest asks advice. But in the case of a priest who does not seek advice, and one [pair] belongs to one [woman] and one to another, or two [pairs] to one and two to another, or three [pairs] to one and three to another, and he offered all of them above [the red line], then half are valid and half are invalid. [Similarly], if [he offered] all of them below, half are valid and half are invalid. If [he offered] half of them above and half of them below, then of those [offered] above, half are valid and half are invalid, and also of those [offered] below, half are valid and half are invalid.
+If one [pair] belonged to one woman and two [pairs] to another, or [even] three [pairs] to another, or [ten] pairs to another or a hundred to another, and he offered all of them above, then half are valid and half are invalid. [Similarly], if he offered all of them below, half are valid and half are invalid. [If he offered] half of them above and half below, then the [number of birds as there is in the] larger part are valid. This is the general principle: whenever you can divide the pairs [of birds] so that those belonging to one woman need not have part of them [offered] above and part [offered] below, then half of them are valid and half are invalid; But whenever you cannot divide the pairs [of birds] without some of those belonging to one woman being [offered] above and some below, then [the number as there is in] the larger part are valid.
+If the hatats belonged to one and the olot to another, and the priest offered them all above, then half are valid and half disqualified. If he offered them all below, half are valid and half disqualified. If he offered half of them above and half below, then all of them are disqualified, because I can argue that the hatats were offered above and the olot below.
+If a hatat, an olah, an unassigned pair of birds and an assigned pair [became mixed up], and he offered them all above, then half are valid and half are invalid. [Similarly] if he offered all of them below, half are valid and half are invalid. If he offered half of them above and half below, none is valid except the unassigned pair, and that must be divided between them.
+If hataot birds were mixed up with [unassigned birds that were] obligatory offerings, only the number of hataot among the obligatory offerings are valid. If the [unassigned] obligatory offerings are twice as many as the hataot, then half are valid and half invalid; But if the hataot are twice as many as the [unassigned] obligatory offerings, then the number [of hataot] among the obligatory offerings are valid. So, too, if [birds assigned as] olot were mixed up with [unassigned] obligatory offerings, only the number of olot among the obligatory offerings are valid. If the [unassigned] obligatory offerings are twice as many as the olot, then half are valid and half invalid. But if the olot are twice as many as the [unassigned] obligatory offerings, then the number [of olot] among the obligatory offerings are valid.
+If a woman says: "I vow a pair of birds if I give birth to a male child," and she does give birth to a male child, then she must offer up two pairs one for her vow and one for her obligation. If [before she assigned them] she gave them to the priest, and the priest who ought to offer three birds above and one below does not do so, but offers two above and two below, and does not seek guidance, she must she bring another bird and offer that above. This is so if the birds were of the same kind. If they were of two kinds, then must she bring two others. If she had expressly defined her vow, then must she bring three other birds. This is so if the birds were of the same kind. If they were of two kinds, then must she bring four others. If she made a definite fixture at the time of her vow, then must she bring another five birds. This is so if the birds were of the same kind. If they were of two kinds, then must she bring six others. If she gave them to the priest and it is not known what she gave, and the priest performed the sacrifice, but it is not known how he performed it, then she must bring four other birds for her vow, and two for her obligation and one for her hatat. Ben Azzai says: [she must bring] two hatats. Rabbi Joshua said: This is what it meant when they said: "When [the beast] is alive it possesses one sound, but when it is dead its sound is sevenfold." In what way is its sound sevenfold? Its two horns [are made into] two trumpets, its two leg-bones into two flutes, its hide into a drum, its entrails for lyres and its large intestines for harp strings; and there are some who add that its wool is used for the blue [pomegranates.] Rabbi Shimon ben Akashiah says: ignorant old people, the older they become, the more their intellect gets befuddled, as it is said: "He removes the speech of men of trust and takes away the sense of the elders." But when it comes to aged scholars, it is not so. On the contrary, the older they get, the more their mind becomes composed, as it is said: "With aged men comes wisdom, and understanding in length of days."
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/Open Mishnah.txt b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/Open Mishnah.txt
new file mode 100644
index 0000000000000000000000000000000000000000..01683aba47130edb4b7303f8acd9f43b10d7ab38
--- /dev/null
+++ b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/Open Mishnah.txt	
@@ -0,0 +1,15 @@
+Mishnah Kinnim
+משנה קינים
+Open Mishnah
+http://en.wikisource.org/wiki/Mishnah
+
+Mishnah Kinnim
+
+
+
+Chapter 1
+
+[The blood of] a bird sin-offering is placed below [the Altar's mid-line], and [the blood  of] an animal sin-offering [is placed] above [the Altar's mid-line]. [The blood of] a bird burnt-offering is placed above, and [the blood of] an animal burnt-offering [is placed] below.  If he [the Kohen] altered [the service] of either one, he has invalidated it. The arrangement of the pairs of birds is as follows: [With regard to] obligatory [offering], one [bird] is a sin-offering, and one is a burnt-offering. [With regard to] vowed offerings and donated offerings, all of them [the birds] are all burnt-offerings.  What is a vowed offering? One who says, "I  hereby obligate myself to bring a burnt-offering." What is a donated offering? One who says, "This [bird] is hereby [sanctified as] a burnt-offering."  What is the [practical] difference between vowed offerings and donated offerings? [In the case of] vowed offering, if they [the birds] died or were stolen, [the owner] is accountable  for their replacement. [In the case of] a donated offering, if they [the birds] died or were stolen, [the owner] is not accountable for their replacement.
+ A sin-offering  [bird] that became mixed with burnt-offering [birds], or a burnt-offering [bird] that became mixed with sin-offering [birds], even if one [bird got mixed with] ten thousand [birds of another type of offering] they must all be left to die.  A sin-offering that became mixed with a [pair of] obligatory [birds], only the number of sin-offerings [contained] in the obligatory [pair] are permitted [to be sacrificed].  Similarly, an burnt-offering that became mixed with with obligatory a [pair of] obligatory [birds], only the number of burnt-offerings [contained] in the obligatory [pair] are permitted [to be sacrificed].  [This is true] whether the obligatory [birds] are many and the donated  are fewer, [or] whether the donated  are many and the obligatory [birds] are fewer, [or] whether they are both equal.
+In what [case] were these words [rules in the previous mishnah] stated? When obligatory [bird offerings] and donated [bird offerings became mixed]. But if obligatory [bird offerings] became mixed with each other, one [pair] from this one [woman] and one [pair] from this one [woman], two [pairs from this one [woman]  and two [pairs] from this one [woman],   three [pairs from this one [woman]  and three [pairs] from this one [woman]; half are permitted [to be sacrificed] and half are invalid.  [However if] this one [woman] had one [pair], and this one [woman] had two [pairs], [or] three for this one, [or] ten for this one [or] one hundred for this one, [only] the smaller number [of birds] are permitted [to be sacrificed]. Whether [they are all] from one designation or whether [they are] from two designations, [and] whether [they are all] from one woman or whether [they are] from two women.
+How is it [that two groups are brought] for one from one designation? [One pair brought for] a birth and [another pair brought for] a birth, [or for] a <i>zivah</i> [an atypical genital discharge, which renders a person impure] and another <i>zivah</i> [this is considered] from one designation. From two designations? [A pair brought for] a birth and [another brought for] a <i>zivah</i>.  How is it  [that two groups are brought] from two women? [A pair brought for] a birth for this one [woman] who gave birth, and [one brought for] this one ]woman] who  gave birth, [or for] a <i>zivah</i>  for this one [woman] and a <i>zivah</i> for the this one[woman] – [this is considered] from one designation. From two designations? [A pair brought for] a birth for one [woman] and [one brought for] a <i>zivah</i> for the other [woman].  Rabbi Yosi says: Two women who purchased their birds as a mixed group [without specifying which pair belongs to which woman], or they gave the money [to the Kohen without specifying which money is for which woman] he [the Kohen] may offer whichever pair he wants as a sin-offering and whichever pair he wants as an burnt offering. Regardless whether [they are all] from one designation or whether [they are] from two designations.
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/Sefaria Community Translation.txt b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/Sefaria Community Translation.txt
new file mode 100644
index 0000000000000000000000000000000000000000..454d7369d94a51f99cb438477ba6d68f0606cfe9
--- /dev/null
+++ b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/Sefaria Community Translation.txt	
@@ -0,0 +1,29 @@
+Mishnah Kinnim
+משנה קינים
+Sefaria Community Translation
+https://www.sefaria.org
+
+Mishnah Kinnim
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+An unspecified pair of birds, from which one  flew off, or that flew among birds designated to die, or if one of the pair died, a second bird should be bought for the remaining bird.  If it flew off among birds that were set to be brought as sacrifices, it becomes invalid and invalidates its matching bird [the other bird of its pair], since a bird that flies away from its pair is invalid and makes its matching bird invalid. 
+How is it?  If there are two women, this one has two pairs and this one has two birds and one bird flew from this woman's [pair]  to the other woman's [pair] , it invalidates one bird by its leaving.  If it then returned [to its original pair] it invalidates one by returning.  If it flew back and forth multiple times it does not cause further invalidation since even if they are mixed up, there are at least two [valid] birds remaining. 
+If this one [woman] has one [pair of birds], and this one [woman] has two [pairs of birds], this one has three [pairs], this one has four [pairs], this one five [pairs], this one six [pairs] and this one seven [pairs], and one bird flew from the first [group] to the second ]group] and one [flew from the second group] into the third [group], and one [flew from the third group]into the fourth [group], and one [flew from the fourth group] into the fifth [group], and one [flew from the fifth group] into the sixth [group], and one [flew from the sixth group] into the seventh [group],  and then one returned [to its previous group], it invalidates one pair [for each woman] when it leaves and one pair [for each woman] upon its return.  [Therefore], the first and second [groups of women] have no valid birds left, the third [group] has one [valid pair], the fourth [group] has two [valid pairs], the fifth [group] has three[valid pairs],  the sixth [group] has four [valid pairs],  and the seventh [group] has six [valid pairs].  If it [a bird] flew back and fourth ]through the remaining sets of birds], it invalidates one set when it leaves and one set upon its return. [Therefore] the third and fourth [group] have nothing [no valid pairs], the fifth [group] has one [valid pair], the sixth [group]  has two [valid pairs] and the seventh [group] has five.  If a bird flew back and forth,  it invalidates one pair when it leaves and one upon its return.  The fifth and sixth [group] have no valid birds and the seventh [group] has four. Others say the seventh woman did not lose anything and if a bird that is left to die flew into their group they all must be left to die.  
+An unspecified pair of birds [one of which is a burnt-offering and the other is a sin offering] and a pair of specified birds, if a bird from the unspecified birds flew into the pair of specified birds he [the owner] must bring a second bird for the second one [remaining unspecified bird].  Or if  a bird flew from the original specified birds [to the unspecified birds], they must all be left to die.
+If there were sin-offering [birds] on one side and burnt-offering [birds] on another side and [an] unspecified [pair] in the middle, and then from the middle [pair] one bird flew to one side and one bird to the other, he [the ownwe]  has not lost anything, rather he should say, the one [bird] that flew to the sin-offering should be a sin offering and the one [bird] that flew to the burnt offering should be a burnt-offering.  If they then returned to the middle,  the birds in the middle must be left to die, and these [the sin-offering birds] are to be brought as sin-offerings and these [the burnt offering birds] are to be brought as burn-offerings. If once again it [a bird] flew from the middle [back] to the sides, they must all be left to die.   One may not bring turtledoves paired with pigeons or pigeons  paired with turtledoves.  How so? A woman who brought as her sin-offering a turtledove and as her burnt-offering a pigeon, she must do it over and bring as her burnt-offering a turtledove. If she brought as her burnt-offering a turtledove and as her sin offering a pigeon she must do it over and bring for her burnt-offering a pigeon.  Ben Azzai said we follow whichever bird is offered first.   A woman who brought her sin-offering and died, her heirs must bring her burnt-offering. [If she brought] her burnt-offering and died, her heirs do not have to bring her sin offering. 
+
+Chapter 3
+
+In what case are the previously stated [rulings] said?  If the <i>Kohen</i> consulted [the authorities about what to do when birds got mixed up].  But if the <i>Kohen</i> did not consult [the authorities], if there was one [pair] for this one [woman] and one [pair] for this one [woman] or two [pairs] for this one [woman] and two [pairs] for this one [woman] or three [pairs] for this one [woman] and three [pairs] for this one [woman], if he did all [the birds] above [the Altar's mid-line] half will be valid [offerings] and the other half will be invalid.  If he did all [the birds] below [the Altar's mid line], half will be valid and the other half will be invalid. [If he did] half above and half below, those done above half will be valid and the other half will be invalid, among those done below half will be valid and the other half will be invalid. 
+One [pair] from this one [woman] and two [pairs]  from this one [another woman] and three [pair]  from this one [another woman] and ten [pairs]  from this one [another woman] and one hundred [pairs]  from this one [another woman] if he [the <i> Kohen</i>] did all of them above [the Altar's mid-line], half are valid and half are invalid. If he did all of them below [the Altar's mid-line], half will be valid and the other half will be invalid. If he did half above and half below, the number of birds in the largest group are valid.  This is the rule: Any place [situation] where you can divide the pairs  so that one woman's birds will not be both above [the mid-line] and below [the mid-line] half will be valid and half will be invalid.  Any place [situation] where you cannot divide the pairs other than one woman's [birds] can be entirely above and below [the mid-line] the number of birds in the largest group are valid.
+The sin offering from this one [woman] and a burnt-offering from this one [woman], and he [the <i>Kohen</i> in error] did all of them above [the mid-line] half are valid and half are invalid.  If he [the <i>Kohen</i> in error] did all of them below [the mid-line], half are valid and half are invalid. If he  [the <i>Kohen</i> in error] did half above [the mid-line] and half below [the mid-line], both are invalid, because we can say that the sin-offering was brought above [the mid-line] and the burnt-offering was brought below [the mid-line]. 
+[If two women brought three pairs. [The first pair they specified one bird] as a sin-offering [and specified for which woman], [and the other] as a burnt-offering  [and specified for which woman], [the second pair they left] unspecified, [and the third pair they]  specified [the type of offering but did not specify for which woman], if he [the <i>Kohen</i> did all of them above [the mid-line of the Altar] half are valid and half are invalid.  If he [the <i>Kohen</i>] did all of them below [the mid-line of the Altar], half are valid and half are invalid.  If he did half above and half below only the unspecified birds are valid and they are split between them [the women].  
+Sin-offering birds that  got mixed with an [equal number of] obligatory pairs [of sin-offerings and burnt offering] they are not valid, except for the number of sin-offering birds within the obligatory pairs.  If the number of obligatory pairs are twice as many as the sin-offering birds, half are valid and half are invalid.  If the sin-offering birds are twice as many as the obligatory [pairs] only the number of birds in the obligatory pairs are valid.  Similarly, a burnt-offering that got mixed with an obligatory pair only the number of burnt-offering birds in the obligatory pairs are valid.  If the number of obligatory [pairs] are twice as many as the burnt-offering [birds], half are valid and half are invalid.  If the burnt-offering [birds] are twice as many as the obligatory [birds] only the number [of birds] in the obligatory pairs are valid.
+A woman who said, I will bring a pair of birds when I give birth to a boy, if she gave birth to a boy she brings two pairs, one for her vow and one for her obligation.  When she gives them to <i>Kohen</i>, he [the <i>Kohen</i>] must do  three of the birds above [the mid-line  of the Alter] and three below. [If] he did not do so , but instead did two above and two below and did not ask [her the purpose of the offerings], she [the woman] must bring one more bird and he [the <i>Kohen</i>]  offers it above [the mid-line].  [This  is true]  if both birds were from the same species.  [If they were] of different species, she must bring two [additional] birds. If she specified [which species would be used for] her vow, she must bring three more birds of the same species, [this is the rule if they were all from] the same species.  [If they were] from two species she must bring four [additional] birds.  If she attached her vow to her obligatory offering, she must now bring five additional birds, if they were of one species, and six if they were from two species.  If she gave them to the <i>Kohen</i>, but did not know what species she gave to him and the <i>Kohen</i> brought the birds, but does not know how he brought them,  she must bring four more birds for her vow and two for her obligation and one as a sin-offering.  Ben Azzai says, she must bring two sin-offerings. Rabbi Yehoshua says:, This is [similar] to what is said,  when it[a ram]  is alive it has one voice, but once it's dead it has seven.  How does it have seven?  Its two horns can become two trumpets, its two thighs would become two flutes, its hide can become a drum, its stomach can become parts of lyres, its innards for harp strings, and some say its wool can be used for <i>Tekhelet</i> [blue-dyed wool used for tzitit  and priesty garments].  Rabbi Shimon son of Akashia said: Unlearned elderly men as they get older their mind gets more confused as it says (Job 12:20), "He removes the speech of the capable and takes away the reasoning of the elders."  But the elders of Torah are not that way, rather as they get older their mind becomes more settled as it says (Job 12:12) "In the aged is wisdom and in lengthy days understanding."
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt
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@@ -0,0 +1,32 @@
+Mishnah Kinnim
+משנה קינים
+Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]
+https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI
+
+Mishnah Kinnim
+
+
+
+Chapter 1
+
+<b>D</b>AS V<small>OGEL</small>-S<small>ÜNDOPFER</small><sup class="footnote-marker">1</sup><i class="footnote">Cf. Zeb. Fol. 64b.</i> <small>IST UNTERHALB UND DAS</small> V<small>IEH</small>-S<small>ÜNDOPFER</small> &lt;folio&gt;Fol.22&lt;/folio&gt; <small>IST OBERHALB HERZURICHTEN</small><sup class="footnote-marker">2</sup><i class="footnote">Dh. das Blut ist unterhalb bezw. oberhalb des Altars, der durch einen roten Strich geteilt war, zu sprengen.</i>; <small>DAS</small> V<small>OGEL</small>-B<small>RANDOPFER IST OBERHALB UND DAS</small> V<small>IEH</small>-B<small>RANDOPFER IST UNTERHALB HERZURICHTEN</small>. H<small>AT MAN BEI DEM EINEN ODER DEM ANDEREN ANDERS VERFAHREN</small>, <small>SO IST ES UNTAUGLICH</small>. <small>FOLGENDES IST DIE ORDNUNG BEIM</small> V<small>OGELPAARE</small><sup class="footnote-marker">3</sup><i class="footnote">Hebr. <span dir="rtl">קן</span>, Vogelnest; die Mehrzahl <span dir="rtl">קינון</span> bezeichnet das als Vogelopfer darzubringende Taubenpaar, Turteltauben od. junge Tauben, u. zwar stets eine als Sündopfer u. eine als Brandopfer (cf. Lev. 5,7 uö.). Freiwillige Taubenopfer, auch einzelne (cf. Lev. 1,14) wurden als Brandopfer dargebracht. Hier wird vornehmlich von den Taubenpaaren gesprochen, die Frauen gelegentlich ihrer Entbindung (cf. Lev. Kap. 12) darzubringen haben.</i>: <small>DAS</small> P<small>FLICHTOPFER EINES ALS</small> S<small>ÜNDOPFER UND EINES ALS</small> B<small>RANDOPFER</small>, <small>DAS GELOBTE UND DIE FREIWILLIGE GABE NUR ALS BRANDOPFER</small>. <small>GELOBTES IST ES</small>, <small>WENN JEMAND SAGT</small>: <small>ICH NEHME AUF MICH</small>, <small>EIN BRANDOPFER</small> [<small>DARZUBRINGEN</small>]; <small>EINE FREIWILLIGE</small> G<small>ABE IST ES</small>, <small>WENN JEMAND SAGT</small>: <small>DIES SEI EIN</small> B<small>RANDOPFER</small>. W<small>ELCHEN</small> U<small>NTERSCHIED GIBT ES ZWISCHEN DEM</small> G<small>ELOBTEN UND DER FREIWILLIGEN</small> G<small>ABE</small>? F<small>ÜR DAS</small> G<small>ELOBTE IST MAN</small>, <small>WENN ES VERENDET ODER GESTOHLEN WIRD</small>, <small>ERSATZPFLICHTIG</small>, <small>FÜR DIE FREIWILLIGE</small> G<small>ABE IST MAN</small>, <small>WENN ES VERENDET ODER GESTOHLEN WIRD</small>, <small>NICHT ERSATZPFLICHTIG</small>.
+I<small>ST EIN</small> S<small>ÜNDOPFER UNTER</small> B<small>RANDOPFER GERATEN</small>, <small>ODER IST EIN</small> &lt;folio&gt;Col.b&lt;/folio&gt; B<small>RANDOPFER UNTER</small> S<small>ÜNDOPFER GERATEN</small>, <small>SELBST EINES UNTER EINE</small> M<small>YRIADE</small>, <small>SO SIND ALLE VERENDEN ZU LASSEN</small>. I<small>ST EIN</small> S<small>ÜNDOPFER UNTER</small> P<small>FLICHTOPFER</small><sup class="footnote-marker">4</sup><i class="footnote">Von denen noch nicht bestimmt worden ist, welche als Sündopfer u. welche als Schuldopfer.</i> <small>GERATEN</small>, <small>SO SIND NUR SO VIELE TAUGLICH</small>, <small>WIE</small> S<small>ÜNDOPFER IN DEN</small> P<small>FLICHTOPFERN ENTHALTEN</small><sup class="footnote-marker">5</sup><i class="footnote">Sind es beispielsweise zusammen 5 Tauben, so können nur 2 als Sündopfer dargebracht werden, eine 3. kann schon zu einem anderen Paare gehören; ebenso kann keine als Brandopfer verwendet werden, da eine sicher Sündopfer ist.</i> <small>SIND</small>. D<small>ESGLEICHEN SIND</small>, <small>WENN EIN</small> B<small>RANDOPFER UNTER</small> P<small>FLICHTOPFER GERATEN IST</small>, <small>NUR SO VIELE TAUGLICH</small>, <small>WIE</small> B<small>RANDOPFER IN DEN</small> P<small>FLICHTOPFERN ENTHALTEN SIND</small>, <small>EINERLEI OB DIE</small> P<small>FLICHTOPFER MEHR UND DIE FREIWILLIGEN WENIGER</small>, <small>OB DIE FREIWILLIGEN</small><sup class="footnote-marker">6</sup><i class="footnote">Die Brandopfer.</i> <small>MEHR UND DIE</small> P<small>FLICHTOPFER WENIGER</small>, <small>ODER BEIDE IN GLEICHER</small> A<small>NZAHL SIND</small>.
+D<small>IES GILT NUR VON</small> P<small>FLICHTOPFERN UND FREIWILLIGEN</small>, <small>WENN ABER NUR</small> P<small>FLICHTOPFER</small><sup class="footnote-marker">7</sup><i class="footnote">Taubenpaare ohne Bezeichnung, welche als Sündopfer u. welche als Schuldopfer.</i> <small>MITEINANDER VERMISCHT WORDEN SIND</small>, <small>EINES VON DIESER UND EINES VON JENER</small><sup class="footnote-marker">8</sup><i class="footnote">Gewöhnlich sind es Wöchnerinnen, die Taubenpaare darzubringen haben; cf. Lev. 12,8.</i>, <small>ZWEI VON DIESER UND ZWEI VON JENER</small>, <small>DREI VON DIESER UND DREI VON JENER</small>, <small>SO IST DIE</small> H<small>ÄLFTE TAUGLICH</small><sup class="footnote-marker">9</sup><i class="footnote">Von einer der beiden Frauen, der bestimmt diese Anzahl gehört; sie hat eine als Sündopfer u. eine als Brandopfer darzubringen.</i> <small>UND DIE</small> H<small>ÄLFTE UNTAUGLICH</small>; <small>WENN EINES VON DIESER UND ZWEI VON JENER</small>, <small>DREI VON DIESER UND ZEHN VON JENER UND HUNDERT VON EINER ANDEREN</small>, <small>SO SIND NUR DIE WENIGSTEN</small><sup class="footnote-marker">10</sup><i class="footnote">Diejenige Frau, die unter den vermischten die wenigsten Taubenpaare hat.</i><small>TAUGLICH</small>. E<small>INERLEI OB SIE EINES</small> N<small>AMENS SIND ODER ZWEIER</small> N<small>AMEN</small><sup class="footnote-marker">11</sup><i class="footnote">Wenn beispielsweise die einen Wöchnerinnenopfer u. die anderen Flußbehaftetenopfer sind.</i>, <small>OB SIE VON EINER</small> F<small>RAU SIND</small><sup class="footnote-marker">12</sup><i class="footnote">Aus verschiedenem Anlaß.</i><small>ODER VON ZWEI</small> F<small>RAUEN</small><sup class="footnote-marker">12</sup><i class="footnote">Aus verschiedenem Anlaß.</i>.
+W<small>AS HEISST EINES</small> N<small>AMENS</small>? W<small>EGEN EINER</small> G<small>EBURT UND EINER</small> G<small>EBURT</small>, <small>WEGEN EINES</small> B<small>LUTFLUSSES UND EINES</small> B<small>LUTFLUSSES</small>, <small>SO IST DIES EINES</small> N<small>AMENS</small>. W<small>AS HEISST ZWEIER</small> N<small>AMEN</small>? W<small>EGEN EINER</small> G<small>EBURT UND WEGEN EINES</small> B<small>LUTFLUSSES</small>. W<small>AS HEISST VON ZWEI</small> F<small>RAUEN</small>? E<small>INE WEGEN EINER</small> G<small>EBURT UND EINE WEGEN EINER</small> G<small>EBURT</small>, <small>EINE WEGEN EINES</small> B<small>LUTFLUSSES UND EINE WEGEN EINES</small> B<small>LUTFLUSSES</small>, <small>SO IST DIES EINES</small> N<small>AMENS</small>. W<small>AS HEISST ZWEIER</small> N<small>AMEN</small>? E<small>INE WEGEN EINER</small> G<small>EBURT UND EINE WEGEN EINES</small> B<small>LUTFLUSSES</small>. R. J<small>OSE SAGTE</small>: W<small>ENN ZWEI</small> F<small>RAUEN IHRE</small> V<small>OGELPAARE VERMISCHT</small><sup class="footnote-marker">13</sup><i class="footnote">Wenn sie die Bestimmung, welche als Sündopfer u. welche als Brandopfer, dem darbringenden Priester überlassen haben.</i><small>GEKAUFT ODER DAS</small> G<small>ELD FÜR IHRE</small> V<small>OGELPAARE DEM</small> P<small>RIESTER GEGEBEN HABEN</small>, <small>SO KANN DER</small> P<small>RIESTER NACH</small> B<small>ELIEBEN</small><sup class="footnote-marker">14</sup><i class="footnote">Die Frauen aber können nicht mehr bestimmen, weil dies nur beim Einkaufe od. bei der Heiligung erfolgen kann, sonst aber erst bei der Darbringung durch den Priester.</i> <small>EINES ALS</small> S<small>ÜNDOPFER UND EINES ALS</small> B<small>RANDOPFER DARBRINGEN</small>, <small>EINERLEI OB EINES</small> N<small>AMENS ODER ZWEIER</small> N<small>AMEN</small><sup class="footnote-marker">12</sup><i class="footnote">Aus verschiedenem Anlaß.</i>.
+
+Chapter 2
+
+<b>I</b>ST <small>VON EINEM UNBEZEICHNETEN</small> T<small>AUBENPAARE</small><sup class="footnote-marker">1</sup><i class="footnote">Wenn die beiden Tauben noch nicht bezeichnet worden sind, welche als Sündopfer u. welche als Brandopfer.</i> <small>EINE</small> T<small>AUBE IN DIE</small> L<small>ÜFTE ENTFLOGEN ODER UNTER VERENDENZULASSENDE</small><sup class="footnote-marker">2</sup><i class="footnote">Cf. supra I.2.</i>, <small>ODER IST EINE VON IHNEN VERENDET</small>, <small>SO HOLE MAN EINEN</small> P<small>ARTNER FÜR DIE ANDERE</small>. I<small>ST SIE UNTER DARZUBRINGENDE ENTFLOGEN</small>, <small>SO IST SIE UNTAUGLICH UND MACHT NOCH EINE ANDERE</small><sup class="footnote-marker">3</sup><i class="footnote">Wörtl. entsprechende, zu ihr als Paar gehörende; wird weiter erklärt.</i> <small>UNTAUGLICH</small>. D<small>IE ENTFLOGENE</small> T<small>AUBE IST NÄMLICH UNTAUGLICH UND MACHT NOCH EINE ANDERE UNTAUGLICH</small>.
+Z<small>UM</small> B<small>EISPIEL</small>. W<small>ENN VON ZWEI</small> F<small>RAUEN DIE EINE ZWEI</small> T<small>AUBENPAARE HAT UND DIE ANDERE ZWEI</small> T<small>AUBENPAARE HAT</small>, <small>UND EINE VON DENEN DER EINEN ZU DENEN DER ANDEREN FLIEGT</small>, <small>SO MACHT SIE EINE</small><sup class="footnote-marker">4</sup><i class="footnote">Von den 3 zurückbleibenden kann nur ein Paar dargebracht werden, ebenso von den 5 der anderen nur 2 Paare.</i> <small>BEIM</small> F<small>ORTFLIEGEN UNTAUGLICH</small>; <small>KOMMT EINE ZURÜCK</small>, <small>SO MACHT SIE WIEDER EINE BEIM</small> Z<small>URÜCKFLIEGEN</small><sup class="footnote-marker">5</sup><i class="footnote">Möglicherweise ist es eine andere, sodaß auch von den 2 Paaren der anderen nur eines vollständig ist.</i> <small>UNTAUGLICH</small>; <small>FLIEGT WEITER EINE HIN UND</small> [<small>EINE</small>] <small>ZURÜCK</small>, <small>SO ENTSTEHT DADURCH KEIN</small> N<small>ACHTEIL MEHR</small>, <small>DENN AUCH WENN SIE ALLE UNTER EINANDER GERATEN SIND</small>, <small>SIND ES NICHT WENIGER ALS ZWEI</small><sup class="footnote-marker">6</sup><i class="footnote">Sc. Paare, die eine Frau unter den vermischten hat.</i>.
+W<small>ENN EINE EIN</small> P<small>AAR HAT</small>, <small>EINE ANDERE ZWEI</small>, <small>EINE ANDERE DREI</small>, <small>EINE ANDERE VIER</small>, <small>EINE ANDERE FÜNF</small>, <small>EINE ANDERE SECHS UND EINE ANDERE SIEBEN</small>, <small>UND EINE VON DER ERSTEN ZUR ZWEITEN</small>, <small>DANN</small><sup class="footnote-marker">7</sup><i class="footnote">Dieselbe od. eine andere.</i> [<small>VON DIESER</small>] <small>ZUR DRITTEN</small>, <small>DANN</small> [<small>VON DIESER</small>] <small>ZUR VIERTEN</small>, <small>DANN</small> [<small>VON DIESER</small>] <small>ZUR FÜNFTEN</small>, <small>DANN</small> [<small>VON DIESER</small>] <small>ZUR SECHSTEN UND DANN</small> [<small>VON DIESER</small>] <small>ZUR SIEBENTEN FLIEGT</small>, <small>UND</small> [<small>EBENSO</small>] <small>ZURÜCK</small>, <small>SO WIRD</small> [<small>JEDES</small> M<small>AL</small>] <small>EINE BEIM</small> F<small>ORTFLIEGEN UND EINE BEIM</small> Z<small>URÜCKFLIEGEN UNTAUGLICH</small><sup class="footnote-marker">8</sup><i class="footnote">Nach der Lehre in der 1. Mišna.</i>; <small>DIE ERSTE UND DIE ZWEITE HABEN NICHTS</small><sup class="footnote-marker">9</sup><i class="footnote">Ihnen bleiben keine Tauben zur Opferung; der 1. ist die eine durch das Fortfliegen u. die andere durch das Zurückfliegen untauglich geworden, u. auch der 2. ist eine des einen Paares durch das Fortfliegen u. eine des anderen Paares durch das Zurückfliegen untauglich geworden.</i>, <small>DIE DRITTE HAT EIN</small> [P<small>AAR</small>], <small>DIE VIERTE ZWEI</small>, <small>DIE FÜNFTE DREI</small>, <small>DIE SECHSTE VIER UND DIE SIEBENTE SECHS</small><sup class="footnote-marker">10</sup><i class="footnote">Bei dieser ist nur je ein Mal eine Taube zugeflogen u. fortgeflogen, sodaß nur 2 untauglich geworden sind.</i>. W<small>ENN</small> [<small>ABERMALS</small>] <small>EINE FORTFLIEGT UND ZURÜCKFLIEGT</small>, <small>SO WIRD</small> [<small>WIEDERUM JEDES</small> M<small>AL</small>] <small>EINE BEIM</small> F<small>ORTFLIEGEN UND EINE BEIM</small> Z<small>URÜCKFLIEGEN UNTAUGLICH</small>; <small>AUCH DIE DRITTE UND DIE VIERTE HABEN NICHTS</small>, <small>DIE FÜNFTE HAT EIN</small> [P<small>AAR</small>], <small>DIE SECHSTE ZWEI UND DIE SIEBENTE FÜNF</small>. W<small>ENN</small> [<small>ABERMALS</small>] <small>EINE FORTFLIEGT UND ZURÜCKFLIEGT</small>, <small>SO WIRD</small> [<small>WIEDERUM JEDES</small> M<small>AL</small>] <small>EINE BEIM</small> F<small>ORTFLIEGEN UND EINE BEIM</small> Z<small>URÜCKFLIEGEN UNTAUGLICH</small>; <small>AUCH DIE FÜNFTE UND DIE SECHSTE HABEN NICHTS UND DIE SIEBENTE HAT VIER</small> [P<small>AARE</small>]; <small>UND</small> &lt;folio&gt;Col.b&lt;/folio&gt; <small>MANCHE SAGEN</small>, <small>DIE SIEBENTE HABE</small> [<small>DADURCH</small>] <small>KEINEN</small> N<small>ACHTEIL</small><sup class="footnote-marker">11</sup><i class="footnote">Vielmehr verbleiben ihr auch in diesem Falle 5 Paare. Zu ihren sind nur 3 fremde zugeflogen, während das Fortfliegen nicht berücksichtigt wird, da dadurch der Bestand von 14 Tauben nicht vermindert worden ist.</i>. I<small>ST ZU DIESEN ALLEN EINE VON DEN VERENDENZULASSENDEN ZUGEFLOGEN</small>, <small>SO SIND SIE ALLE VERENDEN ZU LASSEN</small>.
+I<small>ST VON EINEM UNBEZEICHNETEN</small> T<small>AUBENPAARE UND EINEM BEZEICHNETEN EINE VOM UNBEZEICHNETEN ZUM BEZEICHNETEN GEFLOGEN</small><sup class="footnote-marker">12</sup><i class="footnote">In dem Falle, wenn man auch die beiden ersteren nicht auskennt.</i>, <small>SO HOLE MAN EINEN</small> P<small>ARTNER FÜR DIE ANDERE</small><sup class="footnote-marker">13</sup><i class="footnote">Während die 3 verenden zu lassen sind.</i>. I<small>ST</small> [<small>EINE</small>] <small>ZURÜCKGEFLOGEN</small><sup class="footnote-marker">14</sup><i class="footnote">Sodaß es nunmehr wieder 2 Paare sind.</i>, <small>ODER IST VON VORNHEREIN EINE VON DEN BEZEICHNETEN</small> [<small>ZU DEN ANDEREN</small>] <small>GEFLOGEN</small>, <small>SO SIND ALLE VERENDEN ZU LASSEN</small><sup class="footnote-marker">15</sup><i class="footnote">Vom bezeichneten Paare sind beide untauglich, weil man sie nicht auskennt (vgl. Anm. 12), u. nunmehr befindet sich eine von ihnen beim anderen Paare.</i>.
+W<small>ENN DAS</small> S<small>ÜNDOPFER AUF DER EINEN</small> S<small>EITE</small>, <small>DAS</small> B<small>RANDOPFER AUF DER ANDEREN</small> S<small>EITE UND EIN UNBEZEICHNETES</small> [P<small>AAR</small>] <small>IN DER</small> M<small>ITTE SICH BEFINDET</small>, <small>UND</small> [<small>SIE</small>] <small>AUS DER</small> M<small>ITTE NACH DEN</small> S<small>EITEN FLIEGEN</small>, <small>EINE DA UND EINE DORT</small>, <small>SO IST KEIN</small> N<small>ACHTEIL ENTSTANDEN</small>, <small>VIELMEHR SAGE MAN</small>: <small>DIE ZUM</small> S<small>ÜNDOPFER GEFLOGEN IST</small>, <small>SEI</small> S<small>ÜNDOPFER</small>, <small>UND DIE ZUM</small> B<small>RANDOPFER GEFLOGEN IST</small>, <small>SEI</small> B<small>RANDOPFER</small><sup class="footnote-marker">16</sup><i class="footnote">Beide Paare sind nunmehr bezeichnet.</i>. F<small>LIEGEN</small> [<small>SIE</small>] <small>NACH DER</small> M<small>ITTE ZURÜCK</small>, <small>SO SIND DIE IN DER</small> M<small>ITTE</small><sup class="footnote-marker">17</sup><i class="footnote">Die man nicht auskennt.</i><small>BEFINDLICHEN VERENDEN ZU LASSEN UND DIE ANDEREN SIND</small> [<small>EINE</small>] <small>ALS</small> S<small>ÜNDOPFER UND</small> [<small>EINE</small>] <small>ALS</small> B<small>RANDOPFER DARZUBRINGEN</small>. F<small>LIEGT</small> [<small>EINE</small>] <small>ZURÜCK</small>, <small>ODER</small> [<small>EINE</small>] <small>AUS DER</small> M<small>ITTE NACH DEN</small> S<small>EITEN</small>, <small>SO SIND ALLE VERENDEN ZU LASSEN</small>. M<small>AN DARF NICHT</small> T<small>URTELTAUBEN ZU JUNGEN</small> T<small>AUBEN</small><sup class="footnote-marker">18</sup><i class="footnote">Als Ergänzung zum Paare; es muß immer ein gleiches Paar sein.</i><small>ODER JUNGE</small> T<small>AUBEN ZU</small> T<small>URTELTAUBEN BRINGEN</small>. Z<small>UM</small> B<small>EISPIEL</small>. W<small>ENN EINE</small> F<small>RAU ALS</small> S<small>ÜNDOPFER EINE</small> T<small>URTELTAUBE UND ALS</small> B<small>RANDOPFER EINE JUNGE</small> T<small>AUBE GEBRACHT HAT</small>, <small>SO MUSS SIE ABERMALS EINE</small> T<small>URTELTAUBE ALS</small> B<small>RANDOPFER BRINGEN</small>; <small>WENN ALS</small> B<small>RANDOPFER EINE</small> T<small>URTELTAUBE UND ALS</small> S<small>ÜNDOPFER EINE JUNGE</small> T<small>AUBE</small>, <small>SO MUSS SIE ABERMALS EINE JUNGE</small> T<small>AUBE ALS</small> B<small>RANDOPFER BRINGEN</small><sup class="footnote-marker">19</sup><i class="footnote">Das 1. Brandopfer ist ungültig.</i>. B<small>EN</small> A͑<small>ZAJ SAGT</small>, <small>MAN RICHTE SICH NACH DEM ERSTEN</small><sup class="footnote-marker">20</sup><i class="footnote">Sc. Opfer, das sie bereits dargebracht hat, einerlei ob es das Sündopfer od. das Brandopfer ist.</i>. W<small>ENN EINE</small> F<small>RAU IHR</small> S<small>ÜNDOPFER GEBRACHT HAT UND GESTORBEN IST</small>, <small>SO MÜSSEN IHRE</small> E<small>RBEN IHR</small> B<small>RANDOPFER BRINGEN</small>; <small>WENN IHR</small> B<small>RANDOPFER</small>, <small>UND GESTORBEN IST</small>, <small>SO BRAUCHEN IHRE</small> E<small>RBEN IHR</small> S<small>ÜNDOPFER NICHT ZU BRINGEN</small>.
+
+Chapter 3
+
+<b>D</b>IES<sup class="footnote-marker">1</sup><i class="footnote">Die vorangehenden Bestimmungen bei einem Durcheinandergeraten der Tauben.</i> <small>GILT NUR VON DEM</small> F<small>ALLE</small>, <small>WENN DER</small> P<small>RIESTER DARUM</small><sup class="footnote-marker">2</sup><i class="footnote">Welche Sündopfer u. welche Brandopfer sein soll.</i> <small>FRAGT</small>, <small>WENN ABER DER</small> P<small>RIESTER NICHT DARUM FRAGT</small><sup class="footnote-marker">3</sup><i class="footnote">Sondern selber bestimmt, als was u. für wen er sie darbringt.</i>, <small>UND ES EIN</small> [P<small>AAR</small>] <small>VON DIESER UND EINES VON JENER IST</small>, <small>ODER ZWEI VON DIESER UND ZWEI VON JENER</small>, <small>ODER DREI VON DIESER UND DREI VON JENER</small>, <small>SO IST</small>, <small>WENN ER ALLE OBEN HERGERICHTET</small><sup class="footnote-marker">4</sup><i class="footnote">Vgl. S. 333 Anm. 2.</i> <small>HAT</small>, <small>DIE</small> H<small>ÄLFTE</small><sup class="footnote-marker">5</sup><i class="footnote">Nur die Brandopfer, die vorschriftsmäßig hergerichtet worden sind; vgl. S. 333 Anm. 2.</i> <small>TAUGLICH UND DIE</small> H<small>ÄLFTE UNTAUGLICH</small>, <small>WENN ALLE UNTEN</small>, <small>DIE</small> H<small>ÄLFTE</small><sup class="footnote-marker">6</sup><i class="footnote">Cf. Anm. 5 mut. mut.</i> <small>TAUGLICH UND DIE</small> H<small>ÄLFTE UNTAUGLICH</small>, <small>UND WENN DIE</small> H<small>ÄLFTE OBEN UND DIE</small> H<small>ÄLFTE UNTEN</small>, <small>VON DEN OBEREN DIE</small> H<small>ÄLFTE TAUGLICH UND DIE</small> H<small>ÄLFTE UNTAUGLICH UND VON DEN UNTEREN DIE</small> H<small>ÄLFTE TAUGLICH UND DIE</small> H<small>ÄLFTE UNTAUGLICH</small><sup class="footnote-marker">7</sup><i class="footnote">Auch wenn alle oben bezw. unten hergerichteten Tauben einer Frau gehören, ist nur die Hälfte untauglich.</i>.
+W<small>ENN EINES VON DIESER UND ZWEI VON JENER</small>, <small>ODER DREI VON JENER</small>, <small>ODER ZEHN VON JENER</small>, <small>ODER HUNDERT VON JENER</small><sup class="footnote-marker">8</sup><i class="footnote">Wenn irgend eine Vermischung der einen mit denen der anderen erfolgt ist.</i>, <small>SO IST</small>, <small>WENN ER ALLE OBEN HERGERICHTET HAT</small>, <small>DIE</small> H<small>ÄLFTE TAUGLICH UND DIE</small> H<small>ÄLFTE UNTAUGLICH</small>, <small>WENN ALLE UNTEN</small>, <small>DIE</small> H<small>ÄLFTE TAUGLICH UND DIE</small> H<small>ÄLFTE UNTAUGLICH</small>, <small>UND WENN DIE</small> H<small>ÄLFTE OBEN UND DIE</small> H<small>ÄLFTE UNTEN</small>, <small>DIE</small> M<small>EHRHEIT</small><sup class="footnote-marker">9</sup><i class="footnote">Die in ihrer Gesamtheit einer Frau gehört.</i> <small>TAUGLICH</small>. D<small>IE</small> R<small>EGEL HIERBEI IST</small>: <small>WENN DU DIE</small> T<small>AUBENPAARE SO TEILEN KANNST</small>, <small>DASS NICHT AUF EINE</small> F<small>RAU OBEN UND UNTEN ENTFALLEN</small>, <small>SO IST DIE</small> H<small>ÄLFTE TAUGLICH UND DIE</small> H<small>ÄLFTE UNTAUGLICH</small>, <small>UND WENN DU DIE</small> T<small>AUBENPAARE NICHT ANDERS TEILEN KANNST</small>, <small>ALS DASS AUF EINE</small> F<small>RAU OBEN UND UNTEN ENTFALLEN</small>, <small>SO IST DIE</small> M<small>EHRHEIT TAUGLICH</small>.
+G<small>EHÖREN DIE</small> S<small>ÜNDOPFER DER EINEN UND DIE</small> B<small>RANDOPFER DER ANDEREN</small>, <small>SO IST</small>, <small>WENN ER SIE ALLE OBEN HERGERICHTET HAT</small>, <small>DIE</small> H<small>ÄLFTE TAUGLICH UND DIE</small> H<small>ÄLFTE UNTAUGLICH</small>, <small>WENN ALLE UNTEN</small>, <small>DIE</small> H<small>ÄLFTE TAUGLICH UND DIE</small> H<small>ÄLFTE UNTAUGLICH</small>, <small>UND WENN DIE</small> H<small>ÄLFTE OBEN UND DIE</small> H<small>ÄLFTE UNTEN</small>, <small>BEIDE UNTAUGLICH</small>, <small>DENN ICH NEHME AN</small>, <small>ER HABE DAS</small> S<small>ÜNDOPFER OBEN UND DAS</small> B<small>RANDOPFER UNTEN HERGERICHTET</small>.
+W<small>ENN ES EIN</small> S<small>ÜNDOPFER</small>, <small>EIN</small> B<small>RANDOPFER</small>, <small>EIN UNBEZEICHNETES</small> [P<small>AAR</small>] <small>UND EIN BEZEICHNETES</small> [P<small>AAR</small>]<sup class="footnote-marker">10</sup><i class="footnote">Die 2 Frauen gehören, der einen ein Paar u. das Sündopfer u. der anderen ein Paar u. das Brandopfer.</i><small>SIND</small>, <small>UND ER ALLE OBEN HERGERICHTET HAT</small>, <small>SO IST DIE</small> H<small>ÄLFTE TAUGLICH UND DIE</small> H<small>ÄLFTE UNTAUGLICH</small>, <small>WENN ALLE UNTEN</small>, <small>SO IST DIE</small> H<small>ÄLFTE TAUGLICH UND DIE</small> H<small>ÄLFTE UNTAUGLICH</small>, <small>UND WENN DIE</small> H<small>ÄLFTE OBEN UND DIE</small> H<small>ÄLFTE UNTEN</small>, <small>SO IST NUR DAS UNBEZEICHNETE TAUGLICH</small><sup class="footnote-marker">11</sup><i class="footnote">Die übrigen können falsch hergerichtet worden sein.</i>, <small>UND ES IST UNTER SIE ZU TEILEN</small><sup class="footnote-marker">12</sup><i class="footnote">Das Sündopfer für die eine u. das Brandopfer für die andere, u. jede hat das fehlende zu ergänzen.</i>.
+S<small>IND</small> S<small>ÜNDOPFER UNTER</small> P<small>FLICHTOPFER</small><sup class="footnote-marker">13</sup><i class="footnote">Vgl. S. 333 Anm. 4.</i><small>GERATEN</small>, <small>SO SIND NUR SO VIELE TAUGLICH</small>, <small>WIE</small> S<small>ÜNDOPFER IN DEN</small> P<small>FLICHTOPFERN ENTHALTEN</small><sup class="footnote-marker">14</sup><i class="footnote">Vgl. S. 333 Anm. 5. Dieser Satz ist eine Wiederholung aus dem 1. Abschnitte, worauf nun die Erklärung folgt.</i><small>SIND</small>. S<small>LND</small> &lt;folio&gt;Col.b&lt;/folio&gt; <small>DIE</small> P<small>FLICHTOPFER</small><sup class="footnote-marker">15</sup><i class="footnote">Die einzelnen Tauben.</i><small>DOPPELT SO VIEL WIE DIE</small> S<small>ÜNDOPFER</small>, <small>SO IST DIE</small> H<small>ÄLFTE TAUGLICH UND DIE</small> H<small>ÄLFTE</small><sup class="footnote-marker">16</sup><i class="footnote">Sind es beispielsweise 2 unbezeichnete Taubenpaare u. 2 einzelne Sündopfer, so ist ein Paar u. ein Sündopfer tauglich; von den 3 unten hergerichteten sind 2 Sündopfer sicher tauglich, u. von den 3 oben hergerichteten ist ein Brandopfer sicher tauglich.</i><small>UNTAUGLICH</small>; <small>SIND DIE</small> S<small>ÜNDOPFER DOPPELT SO VIEL WIE DIE</small> P<small>FLICHTOPFER</small>, <small>SO IST DIE DEN</small> P<small>FLICHTOPFERN ENTSPRECHENDE</small> A<small>NZAHL</small><sup class="footnote-marker">17</sup><i class="footnote">Sind es beispielsweise 4 Sündopfer u. ein Taubenpaar, so sind nur 2 Sündopfer tauglich; von den 3 oben hergerichteten sind allerdings alle untauglich, von den 3 unten hergerichteten aber ist eines sicher tauglich u. das andere kann das zum Paare gehörende Sündopfer sein.</i> <small>TAUGLICH</small>. E<small>BENSO SIND</small>, <small>WENN</small> B<small>RANDOPFER UNTER</small> P<small>FLICHTOPFER GERATEN SIND</small>, <small>NUR SO VIELE TAUGLICH</small>, <small>WIE</small> B<small>RANDOPFER IN DEN</small> P<small>FLICHTOPFERN ENTHALTEN SIND</small>. S<small>IND DIE</small> P<small>FLICHTOPFER DOPPELT SO VIEL WIE DIE</small> B<small>RANDOPFER</small>, <small>SO IST DIE</small> H<small>ÄLFTE TAUGLICH UND DIE</small> H<small>ÄLFTE UNTAUGLICH</small>; <small>SIND DIE</small> B<small>RANDOPFER DOPPELT SO VIEL WIE DIE</small> P<small>FLICHTOPFER</small>, <small>SO IST DIE DEN</small> P<small>FLICHTOPFERN ENTSPRECHENDE</small> A<small>NZAHL TAUGLICH</small>.
+W<small>ENN EINE</small> F<small>RAU GESAGT HAT</small>, <small>SIE NEHME AUF SICH</small>, <small>EIN</small> T<small>AUBENPAAR</small> [<small>DARZUBRINGEN</small>], <small>FALLS SIE EINEN</small> K<small>NABEN GEBÄREN SOLLTE</small>, <small>UND EINEN</small> K<small>NABEN GEBOREN HAT</small>, <small>SO BRINGE SIE ZWEI</small> T<small>AUBENPAARE</small>, <small>EINES WEGEN IHRES</small> G<small>ELÜBDES UND EINES ALS</small> P<small>FLICHT</small>. G<small>IBT SIE SIE DEM</small> P<small>RIESTER</small>, <small>SO MUSS ER DREI</small> T<small>AUBEN OBEN</small><sup class="footnote-marker">18</sup><i class="footnote">Das gelobte Taubenpaar ist als Brandopfer oben herzurichten.</i><small>UND EINE UNTEN HERRICHTEN</small>. H<small>AT ER NICHT SO VERFAHREN</small>, <small>SONDERN OHNE ZU FRAGEN ZWEI OBEN UND ZWEI UNTEN</small><sup class="footnote-marker">19</sup><i class="footnote">Weil er glaubte, beide Paare seien Pflichtopfer.</i><small>HERGERICHTET</small>, <small>SO MUSS SIE NOCH EINE</small> T<small>AUBE BRINGEN UND ER RICHTE SIE OBEN HER</small>. D<small>IES WENN SIE VON EINER</small> A<small>RT</small><sup class="footnote-marker">20</sup><i class="footnote">Beide Paare Turteltauben od. junge Tauben.</i><small>WAREN</small>, <small>WENN ABER VON ZWEI</small> A<small>RTEN</small>, <small>SO MUSS SIE NOCH ZWEI BRINGEN</small><sup class="footnote-marker">21</sup><i class="footnote">Eine Turteltaube u. eine junge Taube, beide als Brandopfer.</i>. H<small>ATTE SIE DAS GELOBTE</small> [P<small>AAR</small>] <small>BEZEICHNET</small><sup class="footnote-marker">22</sup><i class="footnote">Von welcher Art sie es bringen werde, dies aber vergessen hat, jedoch weiß, welche Art sie dem Priester gegeben hat.</i>, <small>SO MUSS SIE NOCH DREI</small> T<small>AUBEN BRINGEN</small><sup class="footnote-marker">21</sup><i class="footnote">Eine Turteltaube u. eine junge Taube, beide als Brandopfer.</i>. D<small>IES WENN SIE VON EINER</small> A<small>RT WAREN</small>, <small>WENN ABER VON ZWEI</small> A<small>RTEN</small>, <small>SO MUSS SIE NOCH VIER</small><sup class="footnote-marker">23</sup><i class="footnote">Das später darzubringende gelobte Paar kann von der falschen Art dargebracht worden sein.</i> <small>BRINGEN</small>. H<small>ATTE SIE IHR</small> G<small>ELÜBDE FESTGESETZT</small><sup class="footnote-marker">24</sup><i class="footnote">Wenn sie beim Geloben gesagt hat, sie wolle das gelobte Brandopferpaar zusammen mit dem Brandopfer ihres Pflichtopfers darbringen.</i>, <small>SO MUSS SIE NOCH FÜNF</small><sup class="footnote-marker">25</sup><i class="footnote">Ein Paar ist untauglich, weil sie es von einer anderen Art gelobt haben kann, ihr Pflicht-Brandopfer ist ebenfalls untauglich, da sie es zusammen mit den gelobten bringen sollte, sodaß von den 4 dargebrachten Tauben nur eine, das Pflicht-Sündopfer, tauglich ist; sie hat daher je ein Paar von jeder Art wegen ihres Gelübdes u. eine Taube als Pflicht-Brandopfer darzubringen.</i> T<small>AUBEN BRINGEN</small>. D<small>IES WENN VON EINER</small> A<small>RT</small>, <small>WENN ABER VON ZWEI</small> A<small>RTEN</small>, <small>SO MUSS SIE NOCH SECHS</small><sup class="footnote-marker">26</sup><i class="footnote">Auch das nachträgliche Pflichtopfer ist aus beiden Arten zu bringen.</i><small>BRINGEN</small>. W<small>ENN SIE SIE DEM</small> P<small>RIESTER GEGEBEN HAT UND NICHT WEISS</small>, <small>WAS</small><sup class="footnote-marker">27</sup><i class="footnote">Von welcher Art beide Paare waren.</i><small>SIE IHM GEGEBEN HAT</small>, <small>UND DER</small> P<small>RIESTER HINGEGANGEN IST UND SIE HERGERICHTET HAT</small>, <small>UND NICHT WEISS</small>, <small>WIE ER SIE HERGERICHTET</small><sup class="footnote-marker">28</sup><i class="footnote">Ob oben od. unten od. verteilt, sodaß er viell. kein einziges Sündopfer od. kein einziges Brandopfer richtig dargebracht hat.</i><small>HAT</small>, <small>SO MUSS SIE NOCH VIER</small> T<small>AUBEN BRINGEN WEGEN IHRES</small> G<small>ELÜBDES</small>; <small>ZWEI ALS</small> P<small>FLICHTOPFER</small><sup class="footnote-marker">29</sup><i class="footnote">Je ein Brandopfer von jeder Art, als Paar zum dargebrachten Sündopfer.</i><small>UND EINE ALS</small> S<small>ÜNDOPFER</small><sup class="footnote-marker">30</sup><i class="footnote">Da viell. alle oben hergerichtet worden sind.</i>; B<small>EN</small> A͑<small>ZAJ SAGT</small>, <small>ZWEI</small> S<small>ÜNDOPFER</small><sup class="footnote-marker">31</sup><i class="footnote">Weil ein Zweifel über das bereits hergerichtete Brandopfer besteht u. man sich nach seiner Ansicht (ob. II,5) nach dem zuerst dargebrachten zu richten hat.</i>. R. J<small>EHOŠUA͑ SAGTE</small>: D<small>AS</small><sup class="footnote-marker">32</sup><i class="footnote">Daß die zu ergänzenden Opfer bedeutend mehr sind als diejenigen, zu denen man von vornherein verpflichtet war.</i><small>IST ES</small>, <small>WAS</small> &lt;folio&gt;Fol.25&lt;/folio&gt; <small>SIE GESAGT HABEN</small>: L<small>EBEND HAT ER</small><sup class="footnote-marker">33</sup><i class="footnote">Der Widder od. sonst ein Hornvieh.</i><small>EINE</small> S<small>TIMME</small>, <small>TOT IST SEINE</small> S<small>TIMME SIEBENFACH</small>. W<small>IESO IST SEINE</small> S<small>TIMME SIEBENFACH</small>? S<small>EINE BEIDEN</small> H<small>ÖRNER GEBEN ZWEI</small> T<small>ROMPETEN</small>, <small>SEINE BEIDEN</small> S<small>CHENKEL GEBEN ZWEI</small> F<small>LÖTEN</small>, <small>SEINE</small> H<small>AUT GIBT EINE</small> P<small>AUKE</small>, <small>SEINE</small> D<small>ÄRME GEBEN EINEN</small> P<small>SALTER UND SEINE</small> D<small>ÜNNDÄRME GEBEN EINE</small> H<small>ARFE</small>. M<small>ANCHE SAGEN</small>: <small>AUCH SEINE</small> W<small>OLLE GIBT</small> P<small>URPURFÄDEN</small><sup class="footnote-marker">34</sup><i class="footnote">Nach den Kommentaren wird hier auf die Glöckchen am Oberkleide des Hochpriesters (cf. Ex. 28,33) Bezug genommen, die an Rosetten aus Purpurfäden befestigt waren; Zeb. Fol. 88b.</i>. R. Š<small>IMO͑N B</small>. A͑<small>QASJA SAGTE</small>: B<small>EI</small> G<small>REISEN AUS DEM GEMEINEN</small> V<small>OLKE WIRD DER</small> V<small>ERSTAND</small>, <small>JE ÄLTER SIE WERDEN</small>, <small>DESTO WIRRER</small>, <small>WIE ES HEISST</small>:<sup class="footnote-marker">35</sup><i class="footnote">Ij. 12,20.</i><i>er entzieht Bewährten die Rede und Greisen nimmt er den Verstand</i>. A<small>NDERS ABER</small> G<small>REISE DER</small> G<small>ESETZESKUNDE</small>; <small>JE ÄLTER SIE WERDEN</small>, <small>DESTO GESETZTER WIRD IHR</small> V<small>ERSTAND</small>, <small>WIE ES HEISST</small>:<sup class="footnote-marker">36</sup><i class="footnote">Ib. 12,12.</i><i>bei Ergrauten ist Weisheit und langem Leben Einsicht</i>.
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/merged.txt b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..11aa9cb9af53952e3587d14a2c823b097881a2ff
--- /dev/null
+++ b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/English/merged.txt	
@@ -0,0 +1,35 @@
+Mishnah Kinnim
+משנה קינים
+merged
+https://www.sefaria.org/Mishnah_Kinnim
+This file contains merged sections from the following text versions:
+-Mishnah Yomit by Dr. Joshua Kulp
+-http://learn.conservativeyeshiva.org/mishnah/
+
+Mishnah Kinnim
+
+
+
+Chapter 1
+
+A bird hatat is performed below [the red line], but a beast hatat is performed above [the red line]. A bird olah is performed above, but a beast olah below. If he changed this procedure with either, then the offering is disqualified. The seder [ordered ritual] in the case of kinnim is as follows: In the case of obligatory offerings, one [bird] is a hatat and one an olah. In the case of vows and freewill offerings, however, all are olot. What constitutes a vow? When one says: "It is incumbent upon me to bring an olah." And what constitutes a freewill-offering? When one says: "Behold, this shall be an olah." What is the [practical] difference between vows and freewill offerings? In the case of vows, if they die or are stolen, one is responsible for their replacement; But in the case of freewill offerings, if they die or are stolen, one is not responsible for their replacement.
+If a hatat becomes mixed up with an olah, or an olah with a hatat, were it even one in ten thousand, they all must be left to die. If a hatat becomes mixed up with [unassigned] obligatory [bird] offerings, the only ones that are valid are those that correspond to the number of hatats among the obligatory offerings. Similarly, if an olah becomes mixed up with [unassigned] obligatory [bird] offerings, the only ones that are valid are those that correspond to the number of olot among the obligatory offerings [This rule holds true] whether the [unassigned] obligatory offerings are in the majority and the freewill-offerings in the minority, or the freewill-offerings are in the majority and those that are obligatory in the minority, or whether they are both equal in number.
+When is this so? When obligatory offerings [get mixed up] with voluntary offerings. When, however, obligatory offerings get mixed up one with another, with one [pair] belonging to one [woman] and the other pair to another [woman], or two [pairs] belonging to one and two [pairs] to another, or three [pairs] to one and three [pairs] to another, then half of these are valid and the other half disqualified. If one [pair] belongs to one [woman] and two pairs to another, or three pairs to another, or ten pairs to another or one hundred to another, only the lesser number remains valid. Whether they are of the same denomination or of two denominations, or whether they belong to one woman or to two.
+What is meant by one "name"? For a birth and a birth, or for zivah and zivah, that is one name. And "two names"? For a birth, [and the other] for a zivah. What is meant by "two women"? [When] one [woman] brings [her offering] for a birth and the other for a birth, or [when one brings] for a zivah and the other for a zivah this is "of one name". And a case "of two names"? When one brings for a birth and the other for a zivah. Rabbi Yose says: when two women purchased their kinnim in partnership, or gave the price of their kinnim to the priest [for him to purchase them], then the priest can offer whichever one he wants as a hatat or as an olah, whether they are of one name or of two names.
+
+Chapter 2
+
+If from an unassigned pair of birds a single pigeon flew into the open air, or flew among birds that had been left to die, or if one [of the pair] died, then he must take a mate for the second one. If it flew among birds that are to be offered up, it becomes invalid and it invalidates another bird as its counterpart [in the pair]; for the pigeon that flew away is invalid and invalidates another bird as its counterpart [in the pair].
+How is this so? Two women, this one has two pairs and this one has two pairs, and one bird flies from the [pair of] one to the other [woman's pair], then it disqualifies by its escape one [of the birds from which it flew]. If it returned, it disqualifies yet another by its return. If it flew away again and then returned, and again flew away and returned, no further loss is incurred, since even if they had all become mixed together, not less than two [pairs would still be valid].
+If one [woman] had one pair, another two, another three, another four, another five, another six and another seven pairs, and one bird flew from the first to the second pair, [and then a bird flew from there] to the third, [and then a bird flew from there] to the fourth, [and from there a bird flew] to the fifth [and from there a bird flew] to the sixth, [and from there a bird flew] to the seventh, and then a bird returns [in the same order as they flew away] it disqualifies at each flight and at each return. The first and second [women] have none left, the third has one pair, the fourth two, the fifth three, the sixth four, and the seventh six pairs. If again [one from each group] flew away and returned [in the same order as above], it disqualifies at each flight and return. The third and fourth woman have none left, the fifth has one pair, the sixth two pairs, and the seventh woman five pairs. If again one [from each group] flew away and returned [in the same order as above], it disqualifies at each flight and return. The fifth and sixth women have none left, and the seventh has four pairs. But some say that the seventh woman has lost nothing. If [a bird] from those that are left to die escaped to any of all the groups, then all must be left to die.
+An unassigned pair and an assigned pair: if one bird from the unassigned [pair] flew to the assigned [pair], then a pair must be taken for the second [bird]. If one bird flew back, or if in the first place a bird from the assigned pair flew [to the other pair], then all must be left to die.
+Hatat [birds] are on one side, and olot [birds] are on the other and an unassigned [pair] is in the middle: If from the middle pair one bird flew to this side, and one bird flew to this side, then he has not lost anything, because he [the priest] says that the bird that flew [from the middle] towards the hataot is a hatat and the bird that flew towards the olot is a olah. If one [from each side] returns to the middle, then [all] those in the middle must be left to die, but those [left on either side] can be offered up as hataot or as olot respectively. If again a bird [from the middle] returned and flew away to the sides, then all must be left to die. One cannot pair turtle-doves with pigeons or pigeons with turtle-doves. How is this so? If a woman has brought a turtle-dove as her hatat and a pigeon as her olah, she must then bring another turtle-dove as her olah; If her olah had been a turtle-dove and her hatat a pigeon, then she must bring another pigeon as her olah. Ben Azzai says: we go after the first [offering]. If a woman brought her hatat and then died, her heirs must bring her olah; [But if she first brought] her olah and then died, her heirs need not bring her hatat.
+
+Chapter 3
+
+When are these words said? When the priest asks advice. But in the case of a priest who does not seek advice, and one [pair] belongs to one [woman] and one to another, or two [pairs] to one and two to another, or three [pairs] to one and three to another, and he offered all of them above [the red line], then half are valid and half are invalid. [Similarly], if [he offered] all of them below, half are valid and half are invalid. If [he offered] half of them above and half of them below, then of those [offered] above, half are valid and half are invalid, and also of those [offered] below, half are valid and half are invalid.
+If one [pair] belonged to one woman and two [pairs] to another, or [even] three [pairs] to another, or [ten] pairs to another or a hundred to another, and he offered all of them above, then half are valid and half are invalid. [Similarly], if he offered all of them below, half are valid and half are invalid. [If he offered] half of them above and half below, then the [number of birds as there is in the] larger part are valid. This is the general principle: whenever you can divide the pairs [of birds] so that those belonging to one woman need not have part of them [offered] above and part [offered] below, then half of them are valid and half are invalid; But whenever you cannot divide the pairs [of birds] without some of those belonging to one woman being [offered] above and some below, then [the number as there is in] the larger part are valid.
+If the hatats belonged to one and the olot to another, and the priest offered them all above, then half are valid and half disqualified. If he offered them all below, half are valid and half disqualified. If he offered half of them above and half below, then all of them are disqualified, because I can argue that the hatats were offered above and the olot below.
+If a hatat, an olah, an unassigned pair of birds and an assigned pair [became mixed up], and he offered them all above, then half are valid and half are invalid. [Similarly] if he offered all of them below, half are valid and half are invalid. If he offered half of them above and half below, none is valid except the unassigned pair, and that must be divided between them.
+If hataot birds were mixed up with [unassigned birds that were] obligatory offerings, only the number of hataot among the obligatory offerings are valid. If the [unassigned] obligatory offerings are twice as many as the hataot, then half are valid and half invalid; But if the hataot are twice as many as the [unassigned] obligatory offerings, then the number [of hataot] among the obligatory offerings are valid. So, too, if [birds assigned as] olot were mixed up with [unassigned] obligatory offerings, only the number of olot among the obligatory offerings are valid. If the [unassigned] obligatory offerings are twice as many as the olot, then half are valid and half invalid. But if the olot are twice as many as the [unassigned] obligatory offerings, then the number [of olot] among the obligatory offerings are valid.
+If a woman says: "I vow a pair of birds if I give birth to a male child," and she does give birth to a male child, then she must offer up two pairs one for her vow and one for her obligation. If [before she assigned them] she gave them to the priest, and the priest who ought to offer three birds above and one below does not do so, but offers two above and two below, and does not seek guidance, she must she bring another bird and offer that above. This is so if the birds were of the same kind. If they were of two kinds, then must she bring two others. If she had expressly defined her vow, then must she bring three other birds. This is so if the birds were of the same kind. If they were of two kinds, then must she bring four others. If she made a definite fixture at the time of her vow, then must she bring another five birds. This is so if the birds were of the same kind. If they were of two kinds, then must she bring six others. If she gave them to the priest and it is not known what she gave, and the priest performed the sacrifice, but it is not known how he performed it, then she must bring four other birds for her vow, and two for her obligation and one for her hatat. Ben Azzai says: [she must bring] two hatats. Rabbi Joshua said: This is what it meant when they said: "When [the beast] is alive it possesses one sound, but when it is dead its sound is sevenfold." In what way is its sound sevenfold? Its two horns [are made into] two trumpets, its two leg-bones into two flutes, its hide into a drum, its entrails for lyres and its large intestines for harp strings; and there are some who add that its wool is used for the blue [pomegranates.] Rabbi Shimon ben Akashiah says: ignorant old people, the older they become, the more their intellect gets befuddled, as it is said: "He removes the speech of men of trust and takes away the sense of the elders." But when it comes to aged scholars, it is not so. On the contrary, the older they get, the more their mind becomes composed, as it is said: "With aged men comes wisdom, and understanding in length of days."
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.txt b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.txt
new file mode 100644
index 0000000000000000000000000000000000000000..a02da5414e674ec1b4affce24a626fdcd86f997f
--- /dev/null
+++ b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/Hebrew/Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri.txt	
@@ -0,0 +1,287 @@
+Mishnah Kinnim
+משנה קינים
+Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri
+https://archive.org/details/MishnaCorrectedKaufman00WHOLE
+
+משנה קינים
+
+
+
+Chapter 1
+
+<small>א</small>
+חַטַּאת הָעוֹף נֶעֱשֵׁית לְמַטָּן, 
+וְחַטַּאת בְּהֵמָה לְמַעְלָה.  
+עוֹלַת הָעוֹף נֶעֱשֵׁית לְמַעְלָן, 
+וְעוֹלַת בְּהֵמָה לְמַטָּה.  
+אִם שִׁנָּה בָזֶה וּבָזֶה, פָּסַל.  
+כֵּיצַד סֵדֶר קִנִּים? כָּךְ הוּא: &lt;הִיא&gt;
+הַחוֹבָה, אֶחָד חַטָּאת וְאֶחָד עוֹלָה; 
+בִּנְדָרִים וּבִנְדָבוֹת, כֻּלָּם עוֹלוֹת.  
+אֵי זֶה הוּא נֶדֶר? 
+הָאוֹמֵר 'הֲרֵי עָלַי עוֹלָה'.  
+וְאֵי זוֹ הִיא נְדָבָה? 
+הָאוֹמֵר 'הֲרֵי זוֹ עוֹלָה'.  
+מַה בֵּין נְדָרִים לִנְדָבוֹת? 
+אֶלָּא שֶׁהַנְּדָרִים, 
+מֵתוּ אוֹ נִגְנָבוּ, חַיָּבִין בְּאַחְרָיוּתָן, 
+וּנְדָבוֹת, 
+מֵתוּ אוֹ נִגְנָבוּ, אֵינָן חַיָּבִים בְּאַחְרָיוּתָן. 
+
+<small>ב</small>
+חַטָּאת שֶׁנִּתְעָרְבָה בְעוֹלָה, וְעוֹלָה בַחַטָּאת, 
+אֲפִלּוּ אֶחָד בָּרִבּוֹא, יָמוּתוּ כֻלָּם.  
+חַטָּאת שֶׁנִּתְעָרְבָה בְחוֹבָה, 
+אֵין כָּשֵׁר אֶלָּא מִנְיַן חַטָּאוֹת שֶׁבְּחוֹבָה.  
+וְכֵן עוֹלָה שֶׁנִּתְעָרְבָה בְחוֹבָה, 
+אֵין כָּשֵׁר אֶלָּא מִנְיַן עוֹלוֹת שֶׁבְּחוֹבָה.  
+בֵּין שֶׁהַחוֹבָה מְרֻבָּה וְהַנְּדָבָה מְמֻעֶטֶת, 
+בֵּין שֶׁהַנְּדָבָה מְרֻבָּה וְהַחוֹבָה מְמֻעֶטֶת, 
+בֵּין שֶׁשְּׁתֵיהֶן שָׁווֹת. 
+
+<small>ג</small>
+בַּמֵּי דְבָרִים אֲמוּרִים? 
+בְּחוֹבָה וּבִנְדָבָה, 
+אֲבָל חוֹבָה שֶׁנִּתְעָרְבָה זוֹ בָזוֹ, 
+אַחַת לָזוֹ וְאַחַת לָזוֹ, 
+שְׁתַּיִם לָזוֹ וּשְׁתַּיִם לָזוֹ, 
+שָׁלוֹשׁ לָזוֹ וְשָׁלוֹשׁ לָזוֹ, 
+מַחְצָה כָשֵׁר, וּמַחְצָה פָסוּל.  
+אַחַת לָזוֹ שְׁתַּיִם לָזוֹ, 
+הַמֻּעָט כָּשֵׁר.  
+בֵּין מִשֵּׁם אֶחָד, וּבֵין מִשְּׁנֵי שֵׁמוֹת, 
+בֵּין מֵאִשָּׁה אַחַת, וּבֵין מִשְּׁתֵי נָשִׁים. 
+
+<small>ד</small>
+כֵּיצַד מִשֵּׁם אֶחָד? 
+לֵדָה וְלֵדָה, זִיבָה וְזִיבָה, מִשֵּׁם אֶחָד.  
+מִשְּׁנֵי שֵׁמוֹת? 
+לֵדָה וְזִיבָה.  
+מִשְּׁתֵּי נָשִׁים? 
+עַל זוֹ לֵדָה וְעַל זוֹ לֵדָה, 
+עַל זוֹ זִיבָה וְעַל זוֹ זִיבָה, מִשֵּׁם אֶחָד.  
+מִשְּׁנֵי שֵׁמוֹת? 
+עַל זוֹ לֵדָה וְעַל זוֹ זִיבָה.  
+רְבִּי יוֹסֵה אוֹמֵר: 
+שְׁתֵּי נָשִׁים שֶׁלָּקְחוּ קִנֵּיהֶן בְּעֵרוּב, 
+אוֹ שֶׁנָּתְנוּ דְמֵי קִנֵּיהֶן לַכֹּהֵן, 
+לְאֵי זוֹ שֶׁיִּרְצֶה כֹהֵן יַקְרִיב חַטָּאת, 
+וּלְאֵי זוֹ שֶׁיִּרְצֶה כֹהֵן יַקְרִיב עוֹלָה, 
+בֵּין מִשֵּׁם אֶחָד וּבֵין מִשְּׁנֵי שֵׁמוֹת. 
+
+
+
+
+
+Chapter 2
+
+<small>א</small>
+קֵן סְתוּמָה שֶׁפָּרַח מִמֶּנָּה גוֹזָל לְאַוֵיר, 
+אוֹ שֶׁפָּרַח לְבֵין הַמֵּתוֹת, 
+אוֹ שֶׁמֵּת אֶחָד מֵהֶן, 
+יִקַּח זוֹג לַשֵּׁנִי.  
+פָּרַח לְבֵין הַקְּרֵבוֹת, פָּסוּל, 
+וּפוֹסֵל אֶחָד כְּנֶגְדּוֹ, 
+שֶׁהַגּוֹזָל הַפּוֹרֵחַ פָּסוּל, 
+וּפוֹסֵל אֶחָד כְּנֶגְדּוֹ. 
+
+<small>ב</small>
+כֵּיצַד? 
+שְׁתֵּי נָשִׁים, לָזוֹ שְׁתֵּי קִנִּים וְלָזוֹ שְׁתֵּי קִנִּים, 
+פָּרַח מִזּוֹ לָזוֹ, פּוֹסֵל אֶחָד בַּהֲלִיכָתוֹ.  
+חָזַר, פּוֹסֵל אֶחָד בַּחֲזִירָתוֹ.  
+פָּרַח וְחָזַר, פָּרַח וְחָזַר, 
+לֹא הִפְסִיד כְּלוּם, 
+שֶׁאֲפִלּוּ הֵן מְעֹרָבוֹת, אֵין פָּחוּת מִשְּׁתַיִם. 
+
+<small>ג</small>
+לָזוֹ אַחַת, לָזוֹ שְׁתַּיִם, לָזוֹ שָׁלוֹשׁ, 
+לָזוֹ אַרְבַּע, לָזוֹ חָמֵשׁ, לָזוֹ שֵׁשׁ, לָזוֹ שֶׁבַע, 
+פָּרַח מִן הָרִאשׁוֹנָה לַשְּׁנִיָּה, לַשְּׁלִישִׁית, לָרְבִיעִית, 
+לַחֲמִישִׁית, לַשִּׁשִּׁית, לַשְּׁבִיעִית, וְחָזַר, 
+פּוֹסֵל אֶחָד בַּהֲלִיכָתוֹ וְאֶחָד בַּחֲזִירָתוֹ. 
+הָרִאשׁוֹנָה וְהַשְּׁנִיָּה, אֵין לָהֶם כְּלוּם.  
+הַשְּׁלִישִׁית יֶשׁ לָהּ אַחַת, 
+הַרְבִיעִית יֶשׁ לָהּ שְׁתַּיִם, 
+וְהַחֲמִישִׁית יֶשׁ לָהּ שָׁלוֹשׁ, 
+הַשִּׁשִּׁית יֶשׁ לָהּ אַרְבַּע, 
+וְהַשְּׁבִיעִית יֶשׁ לָהּ שֵׁשׁ.  
+פָּרַח וְחָזַר, 
+פּוֹסֵל אֶחָד בַּהֲלִיכָתוֹ וְאֶחָד בַּחֲזִירָתוֹ. 
+הַשְּׁלִישִׁית וְהָרְבִיעִית אֵין לָהֶם כְּלוּם, 
+הַחֲמִישִׁית יֶשׁ לָהּ אַחַת, 
+הַשִּׁשִּׁית יֶשׁ לָהּ שְׁתַּיִם, 
+הַשְּׁבִיעִית יֶשׁ לָהּ חָמֵשׁ.  
+פָּרַח וְחָזַר, 
+פּוֹסֵל אֶחָד בַּהֲלִיכָתוֹ, וְאֶחָד בַּחֲזִירָתוֹ. 
+הַחֲמִישִׁית וְהַשִּׁשִּׁית אֵין לָהֶם כְּלוּם, 
+הַשְּׁבִיעִית יֶשׁ לָהּ אַרְבַּע.  
+וְיֵשׁ אוֹמְרִים: 
+שְׁבִיעִית לֹא הִפְסִידָה כְלוּם.  
+וְאִם פָּרַח מִבֵּין הַמֵּתוֹת לְכֻלָּם, 
+הֲרֵי כֻלָּם יָמוּתוּ. 
+
+<small>ד</small>
+קֵן סְתוּמָה וְקֵן מְפֹרֶשֶׁת, 
+פָּרַח מִסְּתוּמָה לִמְפרֶשֶׁת, 
+יִקַּח זוֹג לַשֵּׁנִי.  
+חָזַר, אוֹ שֶׁפָּרַח מִן הַמְפֹרֶשֶׁת רִאשׁוֹן, 
+הֲרֵי כֻלָּם יָמוּתוּ. 
+
+<small>ה</small>
+חַטָּאת מִכָּן וְעוֹלָה מִכָּן, וּסְתוּמָה בָאֶמְצַע, 
+פָּרַח מִן הָאֶמְצַע לִצְדָדִין, 
+אֶחָד הֵילָךְ וְאֶחָד הֵילָךְ, 
+לֹא הִפְסִיד כְּלוּם, אֶלָּא יֹאמַר: 
+זֶה שֶׁהָלַךְ אֵצֶל חַטָּאוֹת, חַטָּאת, 
+וְזֶה שֶׁהָלַךְ אֵצֶל עוֹלוֹת, עוֹלָה.  
+חָזַר לָאֶמְצַע, הָאֶמְצָעִיִּים יָמוּתוּ, 
+אֵלּוּ יִקְרְבוּ חַטָּאוֹת, וְאֵלּוּ יִקְרְבוּ עוֹלוֹת.  
+חָזַר אוֹ שֶׁפָּרַח מִן הָאֶמְצַע לִצְדָדִין, 
+הֲרֵי כֻלָּם יָמוּתוּ.  
+
+<small>ו</small>
+אֵין מְבִיאִין תּוֹרִין כְּנֶגֶד בְּנֵי יוֹנָה, 
+וְלֹא בְנֵי יוֹנָה כְנֶגֶד תּוֹרִין.  
+כֵּיצַד? 
+הָאִשָּׁה שֶׁהֵבִיאָה חַטָּאתָהּ תּוֹר וְעוֹלָתָהּ בֶּן יוֹנָה, 
+[תִּכְפֹּל וְתָבִיא עוֹלָתָהּ תּוֹר;  
+עוֹלָתָהּ תּוֹר וְחַטָּאתָהּ בֶּן יוֹנָה,] 
+תִּכְפֹּל וְתָבִיא עוֹלָתָהּ בֶּן יוֹנָה.  
+בֶּן עַזַּי אוֹמֵר: 
+הוֹלְכִין אַחַר הָרִאשׁוֹן.  
+הָאִשָּׁה שֶׁהֵבִיאָה חַטָּאתָהּ, וּמֵתָה, 
+יָבִיאוּ הַיּוֹרְשִׁין עוֹלָתָהּ; 
+עוֹלָתָהּ, וּמֵתָה, 
+לֹא יָבִיאוּ הַיּוֹרְשִׁין חַטָּאתָהּ. 
+
+
+
+
+
+Chapter 3
+
+<small>א</small>
+בַּמֵּי דְבָרִים אֲמוּרִים? 
+בְּכֹהֵן נִמְלָךְ; 
+אֲבָל בְּכֹהֵן שֶׁאֵינוּ נִמְלָךְ, 
+אַחַת לָזוֹ וְאַחַת לָזוֹ, 
+שְׁתַּיִם לָזוֹ וּשְׁתַּיִם לָזוֹ, 
+שָׁלוֹשׁ לָזוֹ וְשָׁלוֹשׁ לָזוֹ, 
+עָשָׂה כֻלָּן לְמַעְלָן, 
+מַחְצָה כָשֵׁר וּמַחְצָה פָסוּל; 
+וְכֻלָּן לְמַטָּן, 
+מַחְצָה כָשֵׁר וּמַחְצָה פָסוּל; 
+חֶצְיָם לְמַעְלָן, וְחֶצְיָם לְמַטָּן, &lt;חֶצְיָהּ&gt;
+אֶת שֶׁלְּמַעְלָן, מַחְצָה כָשֵׁר וּמַחְצָה פָסוּל;
+וְאֶת שֶׁלְּמַטָּן, מַחְצָה כָשֵׁר וּמַחְצָה פָסוּל. 
+
+<small>ב</small>
+אַחַת לָזוֹ, וּשְׁתַּיִם לָזוֹ, וְשָׁלוֹשׁ לָזוֹ, 
+וְעֶשֶׂר לָזוֹ, וּמֵאָה לָזוֹ, 
+עָשָׂה כֻלָּן לְמַעְלָן, 
+מַחְצָה [כָשֵׁר] וּמַחְצָה פָסוּל; 
+[כֻּלָּן לְמַטָּן, 
+מַחְצָה כָשֵׁר וּמַחְצָה פָסוּל;] 
+חֶצְיָן לְמַעְלָן, וְחֶצְיָן לְמַטָּן, &lt;חֶצְיָהּ&gt;
+הַמְרֻבֶּה כָשֵׁר.  
+זֶה הַכְּלָל: 
+כָּל מָקוֹם שֶׁאַתְּ יָכוֹל לַחֲלֹק אֶת הַקִּנִּים, 
+לֹא יְהוּ מִשֶּׁלְּאִשָּׁה אַחַת, 
+בֵּין מִלְמַעְלָן בֵּין מִלְּמַטָּן, &lt;וּלְמַטָּה&gt;
+מַחְצָה כָשֵׁר וּמַחְצָה פָסוּל.  
+מָקוֹם שֶׁאֵין אַתְּ יָכוֹל לַחֲלֹק אֶת הַקִּנִּים, 
+עַד שֶׁיְּהוּ מִשֶּׁלְּאִשָּׁה אַחַת, 
+בֵּין מִלְמַעְלָן בֵּין מִלְּמַטָּן, 
+הַמְרֻבֶּה כָשֵׁר. 
+
+<small>ג</small>
+חַטָּאת לָזוֹ וְעוֹלָה לָזוֹ, 
+עָשָׂה כֻלָּן לְמַעְלָה, 
+מַחְצָה כָשֵׁר וּמַחְצָה פָסוּל; 
+וְכֻלָּן לְמַטָּן, 
+מַחְצָה כָשֵׁר וּמַחְצָה פָסוּל; 
+חֶצְיָן לְמַעְלָן, וְחֶצְיָן לְמַטָּן, 
+שְׁתֵּיהֶן פְּסוּלוֹת, 
+שֶׁאֲנִי אוֹמֵר: 
+חַטָּאת קְרֵבָה לְמַעְלָן, וְעוֹלָה לְמַטָּן. 
+
+<small>ד</small>
+חַטָּאת וְעוֹלָה סְתוּמָה וּמְפרֶשֶׁת, 
+עָשָׂה כֻלָּם לְמַעְלָן, 
+מַחְצָה כָשֵׁר וּמַחְצָה פָסוּל; 
+כֻּלָּם לְמַטָּן, 
+מַחְצָה כָשֵׁר וּמַחְצָה פָסוּל; 
+חֶצְיָן לְמַעְלָן, וְחֶצְיָן לְמַטָּן, 
+אֵין כָּשֵׁר אֶלָּא סְתוּמָה, וְהִיא מִתְחַלֶּקֶת בֵּינֵיהֶן. 
+
+<small>ה</small>
+חַטָּאת שֶׁנִּתְעָרְבָה בְחוֹבָה, 
+אֵין כָּשֵׁר אֶלָּא מִנְיַן חַטָּאת שֶׁבְּחוֹבָה.  
+[חוֹבָה] שְׁנַיִם בְּחַטָּאת, 
+מַחְצָה כָשֵׁר וּמַחְצָה פָסוּל. 
+וְחַטָּאת שְׁנַיִם בְּחוֹבָה, 
+הַמִּנְיָן שֶׁבְּחוֹבָה כָּשֵׁר.  
+
+<small>ו</small>
+וְכֵן עוֹלָה שֶׁנִּתְעָרְבָה בְחוֹבָה, 
+אֵין כָּשֵׁר אֶלָּא מִנְיַן עוֹלוֹת שֶׁבְּחוֹבָה.  
+חוֹבָה שְׁנַיִם בְּעוֹלָה, 
+מַחְצָה כָשֵׁר וּמַחְצָה פָסוּל. 
+עוֹלָה שְׁנַיִם בְּחוֹבָה, 
+הַמִּנְיָן שֶׁבְּחוֹבָה כָּשֵׁר.  
+
+<small>ז</small>
+הָאִשָּׁה שֶׁאָמְרָה 'הֲרֵי עָלַי קֵן כְּשֶׁאֵלֵד זָכָר', 
+יָלְדָה זָכָר, מְבִיאָה שְׁתֵּי קִנִּים, 
+אַחַת לְנִדְרָהּ וְאַחַת לְחוֹבָתָהּ.  
+נְתָנָן לַכֹּהֵן, 
+וְכֹהֵן צָרִיךְ לַעֲשׁוֹת שָׁלֹשׁ פְּרִידִים מִלְּמַעְלָן וְאַחַת מִלְּמַטָּן.  
+לֹא עָשָׂה כֵן, 
+אֶלָּא עָשָׂה שְׁתַּיִם מִלְּמַעְלָן וּשְׁתַּיִם מִלְּמַטָּן, 
+לֹא נִמְלַךְ, 
+צְרִיכָה לְהָבִיא עוֹד פְּרִידָה אַחַת, 
+וְיַקְרִיבֶנָּה לְמַעְלָן; 
+מִמִּין אֶחָד.  
+מִשְּׁנֵי מִינִים, 
+תָּבִיא שְׁתַּיִם.  
+פֵּרְשָׁה נִדְרָהּ, 
+צְרִיכָה לְהָבִיא עוֹד שָׁלֹשׁ פְּרִידִים; 
+מִמִּין אֶחָד.  
+מִשְּׁנֵי מִינִים, תָּבִיא אַרְבַּע.  
+קָבְעָה נִדְרָהּ, 
+צְרִיכָה לְהָבִיא עוֹד חָמֵשׁ פְּרִידִים; 
+מִמִּין אֶחָד.  
+וּמִשְּׁנֵי מִינִים, תָּבִיא שֵׁשׁ.  
+נְתָנָן לַכֹּהֵן, וְאֵין יָדוּעַ מָה נָתְנָה, 
+הָלַךְ הַכֹּהֵן וְעָשָׂה, וְאֵין יָדוּעַ מָה עָשָׂה, 
+צְרִיכָה לְהָבִיא עוֹד אַרְבַּע פְּרִידִים לְנִדְרָהּ, 
+וּשְׁתַּיִם לְחוֹבָתָהּ, וְחַטָּאת אַחַת.  
+בֶּן עַזַּי אוֹמֵר: 
+שְׁתֵּי חַטָּאוֹת.  
+אָמַר רְבִּי יְהוֹשֻׁעַ: 
+זֶה הוּא שֶׁאָמָרוּ: 
+כְּשֶׁהוּא חַי, קוֹלוֹ אֶחָד, 
+כְּשֶׁהוּא מֵת, קוֹלוֹ שִׁבְעָה.  
+
+<small>ח</small>
+כֵּיצַד קוֹלוֹ שִׁבְעָה? 
+שְׁתֵּי קַרְנָיו, שְׁתֵּי חֲצוֹצְרוֹת; 
+שְׁתֵּי שׁוֹקָיו, שְׁנֵי חֲלִילִים; 
+עוֹרוֹ לַתּוֹף; 
+וּמֵעָיו לִנְבָלִים; 
+וּבְנֵי מֵעַיִם לְכִנּוֹרוֹת.  
+
+<small>ט</small>
+וְיֵשׁ אוֹמְרִים: 
+אַף צִמְרוֹ.  
+רְבִּי שִׁמְעוֹן בֶּן עֲקַשְׁיָה אוֹמֵר: 
+זִקְנֵי עַם הָאָרֶץ, כָּל זְמַן שֶׁהֵן מַזְקִינִין, 
+דַּעְתָּם מִטָּרֶפֶת עֲלֵיהֶן, שֶׁנֶּאֱמַר: (איוב יב,כ) 
+"מֵסִיר שָׂפָה לְנֶאֱמָנִים וְטַעַם זְקֵנִים יִקָּח".  
+
+<small>י</small>
+אֲבָל זִקְנֵי תוֹרָה, כָּל זְמַן שֶׁהֵן מַזְקִינִים, 
+דַּעְתָּם מִתְיַשֶּׁבֶת עֲלֵיהֶן, שֶׁנֶּאֱמַר: (איוב יב,יב) 
+"בִּישִׁישִׁים חָכְמָה, וְאֹרֶךְ יָמִים תְּבוּנָה".  
+
diff --git a/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt
new file mode 100644
index 0000000000000000000000000000000000000000..e0889d784fcd14c146e66068b8ad9207521d77ff
--- /dev/null
+++ b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt	
@@ -0,0 +1,37 @@
+Mishnah Kinnim
+משנה קינים
+Mishnah, ed. Romm, Vilna 1913
+https://www.nli.org.il/he/books/NNL_ALEPH001741739
+
+משנה קינים
+
+
+
+Chapter 1
+
+חטאת העוף נעשית למטה וחטאת בהמה למעלה. עולת העוף נעשית למעלה ועולת הבהמה למטה. אם שינה בזה ובזה פסול. סדר קנים כך הוא. החובה. אחד חטאת ואחד עולה. בנדרים ונדבות כולן עולות. איזהו נדר. האומר הרי עלי עולה ואיזהו נדבה. האומר הרי זו עולה מה בין נדרים לנדבות. אלא שהנדרים. מתו או נגנבו חייבים באחריותם. ונדבות. מתו או נגנבו אין חייבים באחריותן:  
+חטאת שנתערבה בעולה. ועולה בחטאת. אפילו אחד בריבוא. ימותו כולם. חטאת שנתערבה בחובה. אין כשר אלא כמנין חטאות שבחובה. וכן עולה שנתערבה בחובה. אין כשר אלא כמנין עולות שבחובה. בין שהחובה מרובה והנדבה ממועטת. בין שהנדבה מרובה. והחובה ממועטת בין ששתיהן שוות:  
+במה דברים אמורים. בחובה ובנדבה. אבל בחובה שנתערבה זו בזו. אחת לזו ואחת לזו. שתים לזו שתים לזו. שלש לזו ושלש לזו. מחצה כשר ומחצה פסול. אחת לזו ושתים לזו. ושלש לזו. ועשר לזו. ומאה לזו. המועט כשר. בין משם אחד. בין משני שמות. בין מאשה אחת. בין משתי נשים:  
+כיצד משם אחד. לידה ולידה. זיבה וזיבה. משם אחד. משני שמות. לידה וזיבה. כיצד שתי נשים. על זו לידה ועל זו לידה. על זו זיבה ועל זו זיבה. משם אחד. משני שמות על זו לידה ועל זו זיבה. רבי יוסי אומר שתי נשים שלקחו קניהן בערוב. או שנתנו דמי קניהם לכהן. לאיזה שירצה כהן יקריב חטאת. ולאיזה שירצה כהן יקריב עולה. בין משם אחד. בין משני שמות:  
+
+Chapter 2
+
+קן סתומה שפרח ממנה גוזל לאויר. או שפרח בין המתות או שמת אחד מהן יקח זוג לשני. פרח לבין הקריבות פסול. ופוסל אחד כנגדו. שהגוזל הפורח פסול. ופוסל אחד כנגדו: 
+
+כיצד שתי נשים. לזו שתי קנים. ולזו שתי קנים. פרח מזו לזו פוסל אחד בהליכתו. חזר. פוסל אחד בחזירתו. פרח וחזר. פרח וחזר. לא הפסיד כלום. שאפילו הן מעורבות אין פחות משתים: 
+
+לזו אחת. לזו שתים. לזו שלש. לזו ארבע. לזו חמש. לזו שש. לזו שבע פרח מן הראשונה. לשניה. לשלישית. לרביעית. לחמישית. לששית. לשביעית. חזר. פוסל אחד בהליכתו ואחד בחזירתו. הראשונה והשניה אין להם כלום. השלישית יש לה אחת. הרביעית יש לה שתים. החמישית יש לה שלש. הששית יש לה ארבע. השביעית יש לה שש. פרח וחזר. פוסל אחד בהליכתו ואחד בחזירתו. השלישית והרביעית אין להם כלום. החמישית יש לה אחת. הששית יש לה שתים. השביעית יש לה חמש. פרח וחזר. פוסל אחד בהליכתו ואחד בחזירתו. החמישית והששית אין להם כלום. השביעית יש לה ארבע. ויש אומרים השביעית לא הפסידה כלום. ואם פרח מבין המתות לכולם. הרי כולם ימותו: 
+
+קן סתומה. וקן מפורשת. פרח מן הסתומה למפורשת. יקח זוג לשני. חזר. או שפרח מן המפורשת ראשון הרי כולן ימותו: 
+
+חטאת מיכן ועולה מיכן. וסתומה באמצע. פרח מן האמצע לצדדין. אחד הלך ואחד הלך לא הפסיד כלום. אלא יאמר זה שהלך אצל חטאות. חטאת. וזה שהלך אצל עולות. עולה. חזר לאמצע האמצעיים ימותו. אלו יקרבו חטאות. ואלו יקרבו עולות. חזר. או שפרח מן האמצע לצדדין הרי כולן ימותו. אין מביאין תורין כנגד בני יונה. ולא בני יונה כנגד תורין. כיצד. האשה שהביאה חטאתה תור. ועולתה בן יונה. תכפול ותביא עולתה תור. עולתה תור. וחטאתה בן יונה. תכפול ותביא עולתה בן יונה. בן עזאי אומר. הולכין אחר הראשון. האשה שהביאה חטאתה. ומתה. יביאו היורשין עולתה. עולתה ומתה. לא יביאו היורשין חטאתה: 
+
+
+Chapter 3
+
+במה דברים אמורים. בכהן נמלך. אבל בכהן שאינו נמלך. אחת לזו ואחת לזו. שתים לזו ושתים לזו. שלש לזו ושלש לזו. עשה כולן למעלה. מחצה כשר ומחצה פסול. כולן למטן. מחצה כשר ומחצה פסול. חצים למעלה וחצים למטה. את שלמעלה מחצה כשר ומחצה פסול. ואת שלמטה מחצה כשר ומחצה פסול:  
+אחת לזו ושתים לזו ושלש לזו ועשר לזו ומאה לזו. עשה כולן למעלה מחצה כשר ומחצה פסול. כולן למטן מחצה כשר ומחצה פסול. חצין למעלן וחצין למטן המרובה כשר. זה הכלל. כל מקום שאתה יכול לחלוק את הקנין ולא יהו משל אשה אחת בין מלמעלן בין מלמטן. מחצה כשר ומחצה פסול. כל מקום שאין אתה יכול לחלוק את הקנין עד שהוא משל אשה אחת בין מלמעלן בין מלמטן. המרובה כשר:  
+חטאת לזו ועולה לזו עשה כולן למעלן מחצה כשר ומחצה פסול. כולן למטן מחצה כשר ומחצה פסול. חצין למעלן וחצין למטן. שתיהן פסול. שאני אומר חטאת קריבה למעלן. ועולה למטן:  
+חטאת. ועולה. וסתומה. ומפורשת. עשה כולן למעלן מחצה כשר ומחצה פסול. כולן למטה מחצה כשר ומחצה פסול. חצין למעלן וחצין למטן אין כשר אלא סתומה. והיא מתחלקת ביניהן:  
+חטאת שנתערבה בחובה. אין כשר אלא מנין חטאת שבחובה. חובה שנים בחטאת. מחצה כשר. ומחצה פסול. וחטאת שנים בחובה. המנין שבחובה כשר. וכן עולה שנתערבה בחובה. אין כשר אלא מנין עולות שבחובה. חובה שנים בעולה מחצה כשר ומחצה פסול. עולה שנים בחובה. המנין שבחובה כשר:  
+האשה שאמרה הרי עלי קן כשאלד זכר. ילדה זכר. מביאה שתי קנים. אחת לנדרה. ואחת לחובתה נתנתם לכהן. והכהן צריך לעשות שלש פרידים מלמעלן ואחת מלמטן. לא עשה כן. אלא עשה שתים למעלן ושתים למטן ולא נמלך. צריכה להביא עוד פרידה אחת ויקריבנה למעלן. ממין אחד. משני מינין תביא שתים. פירשה נדרה. צריכה להביא עוד שלש פרידים ממין אחד. משני מינין תביא ארבע. קבעה נדרה. צריכה להביא עוד חמש פרידים ממין אחד. משני מינין תביא שש נתנתם לכהן ואין ידוע מה נתנה. הלך הכהן ועשה ואין ידוע מה עשה. צריכה להביא עוד ארבעה פרידים לנדרה. ושתים לחובתה. וחטאת אחת. בן עזאי אומר שתי חטאות. אמר ר' יהושע זה הוא שאמרו כשהוא חי קולו אחד. וכשהוא מת קולו שבעה. כיצד קולו שבעה. שתי קרניו. שתי חצוצרות. שתי שוקיו. שני חלילין. עורו לתוף. מעיו לנבלים. בני מעיו לכינורות. ויש אומרים. אף צמרו לתכלת. רבי שמעון בן עקשיא אומר. זקני עם הארץ. כל זמן שמזקינין. דעתן מיטרפת עליהן. שנאמר (איוב יב, כ) מסיר שפה לנאמנים וטעם זקנים יקח. אבל זקני תורה אינן כן. אלא כל זמן שמזקינין. דעתן מתישבת עליהן. שנאמר (איוב יב, יב) בישישים חכמה ואורך ימים תבונה:   
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/Hebrew/Torat Emet 357.txt b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/Hebrew/Torat Emet 357.txt
new file mode 100644
index 0000000000000000000000000000000000000000..0c2f933d6698c97fc3710894981050763cf37238
--- /dev/null
+++ b/txt/Mishnah/Seder Kodashim/Mishnah Kinnim/Hebrew/Torat Emet 357.txt	
@@ -0,0 +1,32 @@
+Mishnah Kinnim
+משנה קינים
+Torat Emet 357
+http://www.toratemetfreeware.com/index.html?downloads
+
+משנה קינים
+
+
+
+Chapter 1
+
+<i data-overlay="Vilna Pages" data-value="כב."></i>חַטַּאת הָעוֹף נַעֲשֵׂית לְמַטָּה, וְחַטַּאת בְּהֵמָה לְמַעְלָה. עוֹלַת הָעוֹף נַעֲשֵׂית לְמַעְלָה, וְעוֹלַת הַבְּהֵמָה לְמַטָּה. אִם שִׁנָּה בָּזֶה וּבָזֶה, פָּסוּל. סֵדֶר קִנִּים כָּךְ הוּא. הַחוֹבָה, אֶחָד חַטָּאת וְאֶחָד עוֹלָה. בִּנְדָרִים וּנְדָבוֹת, כֻּלָּן עוֹלוֹת. אֵיזֶהוּ נֶדֶר, הָאוֹמֵר הֲרֵי עָלַי עוֹלָה. וְאֵיזוֹ הִיא נְדָבָה, הָאוֹמֵר הֲרֵי זוֹ עוֹלָה. מַה בֵּין נְדָרִים לִנְדָבוֹת. אֶלָּא שֶׁהַנְּדָרִים, מֵתוּ אוֹ נִגְנְבוּ, חַיָּבִים בְּאַחֲרָיוּתָם. וּנְדָבוֹת, מֵתוּ אוֹ נִגְנְבוּ, אֵין חַיָּבִים בְּאַחֲרָיוּתָן:  
+<i data-overlay="Vilna Pages" data-value="כב:"></i>חַטָּאת שֶׁנִּתְעָרְבָה בְעוֹלָה וְעוֹלָה בְחַטָּאת, אֲפִלּוּ אֶחָד בְּרִבּוֹא, יָמוּתוּ כֻלָּם. חַטָּאת שֶׁנִּתְעָרְבָה בְחוֹבָה, אֵין כָּשֵׁר אֶלָּא כְמִנְיַן חַטָּאוֹת שֶׁבַּחוֹבָה. וְכֵן עוֹלָה שֶׁנִּתְעָרְבָה בְחוֹבָה, אֵין כָּשֵׁר אֶלָּא כְמִנְיַן עוֹלוֹת שֶׁבַּחוֹבָה, בֵּין שֶׁהַחוֹבָה מְרֻבָּה וְהַנְּדָבָה מְמֻעֶטֶת, בֵּין שֶׁהַנְּדָבָה מְרֻבָּה וְהַחוֹבָה מְמֻעֶטֶת, בֵּין שֶׁשְּׁתֵּיהֶן שָׁווֹת:  
+בַּמֶּה דְבָרִים אֲמוּרִים, בְּחוֹבָה וּבִנְדָבָה. אֲבָל בְּחוֹבָה שֶׁנִּתְעָרְבָה זוֹ בָזוֹ, אַחַת לָזוֹ וְאַחַת לָזוֹ, שְׁתַּיִם לָזוֹ וּשְׁתַּיִם לָזוֹ, שָׁלשׁ לָזוֹ וְשָׁלשׁ לָזוֹ, מֶחֱצָה כָּשֵׁר וּמֶחֱצָה פָּסוּל. אַחַת לָזוֹ וּשְׁתַּיִם לָזוֹ, וְשָׁלשׁ לָזוֹ, וְעֶשֶׂר לָזוֹ, וּמֵאָה לָזוֹ, הַמֻּעָט כָּשֵׁר, בֵּין מִשֵּׁם אֶחָד, בֵּין מִשְּׁנֵי שֵׁמוֹת, בֵּין מֵאִשָּׁה אַחַת, בֵּין מִשְּׁתֵּי נָשִׁים:  
+כֵּיצַד מִשֵּׁם אֶחָד, לֵידָה וְלֵידָה, זִיבָה וְזִיבָה, מִשֵּׁם אֶחָד. מִשְּׁנֵי שֵׁמוֹת, לֵידָה וְזִיבָה. כֵּיצַד שְׁתֵּי נָשִׁים, עַל זוֹ לֵידָה וְעַל זוֹ לֵידָה, עַל זוֹ זִיבָה וְעַל זוֹ זִיבָה, מִשֵּׁם אֶחָד. מִשְּׁנֵי שֵׁמוֹת, עַל זוֹ לֵידָה וְעַל זוֹ זִיבָה. רַבִּי יוֹסֵי אוֹמֵר, שְׁתֵּי נָשִׁים שֶׁלָּקְחוּ קִנֵּיהֶן בְּעֵרוּב, אוֹ שֶׁנָּתְנוּ דְמֵי קִנֵּיהֶן לַכֹּהֵן, לְאֵיזוֹ שֶׁיִּרְצֶה כֹהֵן יַקְרִיב חַטָּאת, וּלְאֵיזוֹ שֶׁיִּרְצֶה כֹהֵן יַקְרִיב עוֹלָה, בֵּין מִשֵּׁם אֶחָד, בֵּין מִשְּׁנֵי שֵׁמוֹת:  
+
+Chapter 2
+
+<i data-overlay="Vilna Pages" data-value="כג."></i>קֵן סְתוּמָה שֶׁפָּרַח מִמֶּנָּה גוֹזָל לָאֲוִיר, אוֹ שֶׁפָּרַח בֵּין הַמֵּתוֹת, אוֹ שֶׁמֵּת אַחַד מֵהֶן, יִקַּח זוּג לַשֵּׁנִי. פָּרַח לְבֵין הַקְּרֵבוֹת, פָּסוּל וּפוֹסֵל אֶחָד כְּנֶגְדּוֹ, שֶׁהַגּוֹזָל הַפּוֹרֵחַ, פָּסוּל וּפוֹסֵל אֶחָד כְּנֶגְדּוֹ:  
+כֵּיצַד. שְׁתֵּי נָשִׁים, לָזוֹ שְׁתֵּי קִנִּים וְלָזוֹ שְׁתֵּי קִנִּים, פָּרַח מִזּוֹ לָזוֹ, פּוֹסֵל אֶחָד בַּהֲלִיכָתוֹ. חָזַר, פּוֹסֵל אֶחָד בַּחֲזִירָתוֹ. פָּרַח וְחָזַר, פָּרַח וְחָזַר, לֹא הִפְסִיד כְּלוּם, שֶׁאֲפִלּוּ הֵן מְעֹרָבוֹת, אֵין פָּחוֹת מִשְּׁתָּיִם:  
+לָזוֹ אַחַת, לָזוֹ שְׁתַּיִם, לָזוֹ שָׁלשׁ, לָזוֹ אַרְבַּע, לָזוֹ חָמֵשׁ, לָזוֹ שֵׁשׁ, לָזוֹ שֶׁבַע. פָּרַח מִן הָרִאשׁוֹנָה לַשְּׁנִיָּה, לַשְּׁלִישִׁית, לָרְבִיעִית, לַחֲמִישִׁית, לַשִּׁשִּׁית, לַשְּׁבִיעִית, חָזַר, פּוֹסֵל אֶחָד בַּהֲלִיכָתוֹ וְאֶחָד בַּחֲזִירָתוֹ. הָרִאשׁוֹנָה וְהַשְּׁנִיָּה אֵין לָהֶם כְּלוּם, הַשְּׁלִישִׁית יֶשׁ לָהּ אַחַת, הָרְבִיעִית יֶשׁ לָהּ שְׁתַּיִם, הַחֲמִישִׁית יֶשׁ לָהּ שָׁלשׁ, הַשִּׁשִּׁית יֶשׁ לָהּ אַרְבַּע, הַשְּׁבִיעִית יֶשׁ לָהּ שֵׁשׁ. פָּרַח וְחָזַר, פּוֹסֵל אֶחָד בַּהֲלִיכָתוֹ וְאֶחָד בַּחֲזִירָתוֹ. הַשְּׁלִישִׁית וְהָרְבִיעִית אֵין לָהֶם כְּלוּם, הַחֲמִישִׁית יֶשׁ לָהּ אַחַת, הַשִּׁשִּׁית יֶשׁ לָהּ שְׁתַּיִם, הַשְּׁבִיעִית יֶשׁ לָהּ חָמֵשׁ. פָּרַח וְחָזַר, פּוֹסֵל אֶחָד בַּהֲלִיכָתוֹ וְאֶחָד בַּחֲזִירָתוֹ, הַחֲמִישִׁית וְהַשִּׁשִּׁית אֵין לָהֶם כְּלוּם, הַשְּׁבִיעִית יֶשׁ לָהּ אַרְבַּע. <i data-overlay="Vilna Pages" data-value="כג:"></i>וְיֵשׁ אוֹמְרִים, הַשְּׁבִיעִית לֹא הִפְסִידָה כְלוּם. וְאִם פָּרַח מִבֵּין הַמֵּתוֹת לְכֻלָּם, הֲרֵי כֻלָּם יָמוּתוּ:  
+קֵן סְתוּמָה וְקֵן מְפֹרֶשֶׁת, פָּרַח מִן הַסְּתוּמָה לַמְפֹרֶשֶׁת, יִקַּח זוּג לַשֵּׁנִי. חָזַר, אוֹ שֶׁפָּרַח מִן הַמְפֹרֶשֶׁת רִאשׁוֹן, הֲרֵי כֻלָּן יָמוּתוּ:  
+חַטָּאת מִיכָּן וְעוֹלָה מִיכָּן וּסְתוּמָה בָאֶמְצַע, פָּרַח מִן הָאֶמְצַע לַצְּדָדִין, אֶחָד הֵלָךְ וְאֶחָד הֵלָךְ, לֹא הִפְסִיד כְּלוּם, אֶלָּא יֹאמַר, זֶה שֶׁהָלַךְ אֵצֶל חַטָּאוֹת, חַטָּאת. וְזֶה שֶׁהָלַךְ אֵצֶל עוֹלוֹת, עוֹלָה. חָזַר לָאֶמְצַע, הָאֶמְצָעִיִּים יָמוּתוּ, אֵלּוּ יִקְרְבוּ חַטָּאוֹת, וְאֵלּוּ יִקְרְבוּ עוֹלוֹת. חָזַר אוֹ שֶׁפָּרַח מִן הָאֶמְצַע לַצְּדָדִין, הֲרֵי כֻלָּן יָמוּתוּ. אֵין מְבִיאִין תּוֹרִין כְּנֶגֶד בְּנֵי יוֹנָה, וְלֹא בְנֵי יוֹנָה כְּנֶגֶד תּוֹרִין. כֵּיצַד. הָאִשָּׁה שֶׁהֵבִיאָה חַטָּאתָהּ תּוֹר, וְעוֹלָתָהּ בֶּן יוֹנָה, תִּכְפֹּל וְתָבִיא עוֹלָתָהּ תּוֹר. עוֹלָתָהּ תּוֹר, וְחַטָּאתָהּ בֶּן יוֹנָה, תִּכְפֹּל וְתָבִיא עוֹלָתָהּ בֶּן יוֹנָה. בֶּן עַזַּאי אוֹמֵר, הוֹלְכִין אַחַר הָרִאשׁוֹן. הָאִשָּׁה שֶׁהֵבִיאָה חַטָּאתָהּ וּמֵתָה, יָבִיאוּ הַיּוֹרְשִׁין עוֹלָתָהּ. עוֹלָתָהּ וּמֵתָה, לֹא יָבִיאוּ הַיּוֹרְשִׁין חַטָּאתָהּ:  
+
+Chapter 3
+
+בַּמֶּה דְבָרִים אֲמוּרִים, בְּכֹהֵן נִמְלָךְ. אֲבָל בְּכֹהֵן שֶׁאֵינוֹ נִמְלָךְ, אַחַת לָזוֹ וְאַחַת לָזוֹ, <i data-overlay="Vilna Pages" data-value="כד."></i>שְׁתַּיִם לָזוֹ וּשְׁתַּיִם לָזוֹ, שָׁלשׁ לָזוֹ וְשָׁלשׁ לָזוֹ, עָשָׂה כֻלָּן לְמַעְלָה, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. כֻּלָּן לְמַטָּן, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. חֶצְיָם לְמַעְלָה וְחֶצְיָם לְמַטָּה, אֶת שֶׁלְּמַעְלָה, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל, וְאֶת שֶׁלְּמַטָּה, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל:  
+אַחַת לָזוֹ, וּשְׁתַּיִם לָזוֹ, וְשָׁלשׁ לָזוֹ, וְעֶשֶׂר לָזוֹ, וּמֵאָה לָזוֹ, עָשָׂה כֻלָּן לְמַעְלָה, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. כֻּלָּן לְמַטָּן, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. חֶצְיָן לְמַעְלָן וְחֶצְיָן לְמַטָּן, הַמְרֻבֶּה כָשֵׁר. זֶה הַכְּלָל, כָּל מָקוֹם שֶׁאַתָּה יָכוֹל לַחֲלֹק אֶת הַקִּנִּין וְלֹא יְהוּ מִשֶּׁל אִשָּׁה אַחַת, בֵּין מִלְמַעְלָן בֵּין מִלְּמַטָּן, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. כָּל מָקוֹם שֶׁאֵין אַתָּה יָכוֹל לַחֲלֹק אֶת הַקִּנִּין עַד שֶׁיְּהוּ מִשֶּׁל אִשָּׁה אַחַת, בֵּין מִלְמַעְלָן בֵּין מִלְּמַטָּן, הַמְרֻבֶּה כָשֵׁר:  
+חַטָּאת לָזוֹ, וְעוֹלָה לָזוֹ, עָשָׂה כֻלָּן לְמַעְלָן, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. כֻּלָּן לְמַטָּן, מֱחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. חֶצְיָן לְמַעְלָן וְחֶצְיָן לְמַטָּן, שְׁתֵּיהֶן פָּסוּל, שֶׁאֲנִי אוֹמֵר, חַטָּאת קְרֵבָה לְמַעְלָן וְעוֹלָה לְמַטָּן:  
+חַטָּאת וְעוֹלָה וּסְתוּמָה וּמְפֹרֶשֶׁת, עָשָׂה כֻלָּן לְמַעְלָן, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. כֻּלָּן לְמַטָּה, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. חֶצְיָן לְמַעְלָן וְחֶצְיָן לְמַטָּן, אֵין כָּשֵׁר אֶלָּא סְתוּמָה, וְהִיא מִתְחַלֶּקֶת בֵּינֵיהֶן:  
+חַטָּאת שֶׁנִּתְעָרְבָה בְחוֹבָה, אֵין כָּשֵׁר אֶלָּא מִנְיַן חַטָּאת שֶׁבַּחוֹבָה. <i data-overlay="Vilna Pages" data-value="כד:"></i>חוֹבָה שְׁנַיִם בְּחַטָּאת, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. וְחַטָּאת שְׁנַיִם בְּחוֹבָה, הַמִּנְיָן שֶׁבַּחוֹבָה כָּשֵׁר. וְכֵן עוֹלָה שֶׁנִּתְעָרְבָה בְחוֹבָה, אֵין כָּשֵׁר אֶלָּא מִנְיַן עוֹלוֹת שֶׁבַּחוֹבָה. חוֹבָה שְׁנַיִם בְּעוֹלָה, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. עוֹלָה שְׁנַיִם בְּחוֹבָה, הַמִּנְיָן שֶׁבַּחוֹבָה כָּשֵׁר:  
+הָאִשָּׁה שֶׁאָמְרָה, הֲרֵי עָלַי קֵן כְּשֶׁאֵלֵד זָכָר, יָלְדָה זָכָר, מְבִיאָה שְׁתֵּי קִנִּים, אַחַת לְנִדְרָהּ וְאַחַת לְחוֹבָתָהּ. נְתָנָתַם לַכֹּהֵן, וְהַכֹּהֵן צָרִיךְ לַעֲשׂוֹת שָׁלשׁ פְּרִידִים מִלְמַעְלָן וְאַחַת מִלְּמַטָּן. לֹא עָשָׂה כֵן, אֶלָּא עָשָׂה שְׁתַּיִם לְמַעְלָן וּשְׁתַּיִם לְמַטָּן וְלֹא נִמְלַךְ, צְרִיכָה לְהָבִיא עוֹד פְּרִידָה אַחַת, וְיַקְרִיבֶנָּה לְמַעְלָן, מִמִּין אֶחָד. מִשְּׁנֵי מִינִין, תָּבִיא שְׁתַּיִם. פֵּרְשָׁה נִדְרָהּ, צְרִיכָה לְהָבִיא עוֹד שָׁלשׁ פְּרִידִים, מִמִּין אֶחָד. מִשְּׁנֵי מִינִין, תָּבִיא אַרְבַּע. קָבְעָה נִדְרָהּ, צְרִיכָה לְהָבִיא עוֹד חָמֵשׁ פְּרִידִים, מִמִּין אֶחָד. מִשְּׁנֵי מִינִין, תָּבִיא שֵׁשׁ. נְתָנָתַם לַכֹּהֵן וְאֵין יָדוּעַ מַה נָּתְנָה, הָלַךְ הַכֹּהֵן וְעָשָׂה וְאֵין יָדוּעַ מֶה עָשָׂה, צְרִיכָה לְהָבִיא עוֹד אַרְבַּע פְּרִידִים לְנִדְרָהּ, וּשְׁתַּיִם לְחוֹבָתָהּ, וְחַטָּאת אֶחָת. <i data-overlay="Vilna Pages" data-value="כה."></i>בֶּן עַזַּאי אוֹמֵר, שְׁתֵּי חַטָּאוֹת. אָמַר רַבִּי יְהוֹשֻׁעַ, זֶה הוּא שֶׁאָמְרוּ, כְּשֶׁהוּא חַי קוֹלוֹ אֶחָד, וּכְשֶׁהוּא מֵת קוֹלוֹ שִׁבְעָה. כֵּיצַד קוֹלוֹ שִׁבְעָה. שְׁתֵּי קַרְנָיו, שְׁתֵּי חֲצוֹצְרוֹת. שְׁתֵּי שׁוֹקָיו, שְׁנֵי חֲלִילִין. עוֹרוֹ, לְתֹף. מֵעָיו, לִנְבָלִים. בְּנֵי מֵעָיו, לְכִנּוֹרוֹת. וְיֵשׁ אוֹמְרִים, אַף צַמְרוֹ לִתְכֵלֶת. רַבִּי שִׁמְעוֹן בֶּן עֲקַשְׁיָא אוֹמֵר, זִקְנֵי עַם הָאָרֶץ, כָּל זְמַן שֶׁמַּזְקִינִין, דַּעְתָּן מִטָּרֶפֶת עֲלֵיהֶן, שֶׁנֶּאֱמַר (איוב יב), מֵסִיר שָׂפָה לְנֶאֱמָנִים וְטַעַם זְקֵנִים יִקָּח. אֲבָל זִקְנֵי תוֹרָה אֵינָן כֵן, אֶלָּא כָל זְמַן שֶׁמַּזְקִינִין, דַּעְתָּן מִתְיַשֶּׁבֶת עֲלֵיהֶן, שֶׁנֶּאֱמַר (שם), בִּישִׁישִׁים חָכְמָה וְאֹרֶךְ יָמִים תְּבוּנָה:  
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+Mishnah Kinnim
+משנה קינים
+merged
+https://www.sefaria.org/Mishnah_Kinnim
+This file contains merged sections from the following text versions:
+-Torat Emet 357
+-http://www.toratemetfreeware.com/index.html?downloads
+
+משנה קינים
+
+
+
+Chapter 1
+
+<i data-overlay="Vilna Pages" data-value="כב."></i>חַטַּאת הָעוֹף נַעֲשֵׂית לְמַטָּה, וְחַטַּאת בְּהֵמָה לְמַעְלָה. עוֹלַת הָעוֹף נַעֲשֵׂית לְמַעְלָה, וְעוֹלַת הַבְּהֵמָה לְמַטָּה. אִם שִׁנָּה בָּזֶה וּבָזֶה, פָּסוּל. סֵדֶר קִנִּים כָּךְ הוּא. הַחוֹבָה, אֶחָד חַטָּאת וְאֶחָד עוֹלָה. בִּנְדָרִים וּנְדָבוֹת, כֻּלָּן עוֹלוֹת. אֵיזֶהוּ נֶדֶר, הָאוֹמֵר הֲרֵי עָלַי עוֹלָה. וְאֵיזוֹ הִיא נְדָבָה, הָאוֹמֵר הֲרֵי זוֹ עוֹלָה. מַה בֵּין נְדָרִים לִנְדָבוֹת. אֶלָּא שֶׁהַנְּדָרִים, מֵתוּ אוֹ נִגְנְבוּ, חַיָּבִים בְּאַחֲרָיוּתָם. וּנְדָבוֹת, מֵתוּ אוֹ נִגְנְבוּ, אֵין חַיָּבִים בְּאַחֲרָיוּתָן:  
+<i data-overlay="Vilna Pages" data-value="כב:"></i>חַטָּאת שֶׁנִּתְעָרְבָה בְעוֹלָה וְעוֹלָה בְחַטָּאת, אֲפִלּוּ אֶחָד בְּרִבּוֹא, יָמוּתוּ כֻלָּם. חַטָּאת שֶׁנִּתְעָרְבָה בְחוֹבָה, אֵין כָּשֵׁר אֶלָּא כְמִנְיַן חַטָּאוֹת שֶׁבַּחוֹבָה. וְכֵן עוֹלָה שֶׁנִּתְעָרְבָה בְחוֹבָה, אֵין כָּשֵׁר אֶלָּא כְמִנְיַן עוֹלוֹת שֶׁבַּחוֹבָה, בֵּין שֶׁהַחוֹבָה מְרֻבָּה וְהַנְּדָבָה מְמֻעֶטֶת, בֵּין שֶׁהַנְּדָבָה מְרֻבָּה וְהַחוֹבָה מְמֻעֶטֶת, בֵּין שֶׁשְּׁתֵּיהֶן שָׁווֹת:  
+בַּמֶּה דְבָרִים אֲמוּרִים, בְּחוֹבָה וּבִנְדָבָה. אֲבָל בְּחוֹבָה שֶׁנִּתְעָרְבָה זוֹ בָזוֹ, אַחַת לָזוֹ וְאַחַת לָזוֹ, שְׁתַּיִם לָזוֹ וּשְׁתַּיִם לָזוֹ, שָׁלשׁ לָזוֹ וְשָׁלשׁ לָזוֹ, מֶחֱצָה כָּשֵׁר וּמֶחֱצָה פָּסוּל. אַחַת לָזוֹ וּשְׁתַּיִם לָזוֹ, וְשָׁלשׁ לָזוֹ, וְעֶשֶׂר לָזוֹ, וּמֵאָה לָזוֹ, הַמֻּעָט כָּשֵׁר, בֵּין מִשֵּׁם אֶחָד, בֵּין מִשְּׁנֵי שֵׁמוֹת, בֵּין מֵאִשָּׁה אַחַת, בֵּין מִשְּׁתֵּי נָשִׁים:  
+כֵּיצַד מִשֵּׁם אֶחָד, לֵידָה וְלֵידָה, זִיבָה וְזִיבָה, מִשֵּׁם אֶחָד. מִשְּׁנֵי שֵׁמוֹת, לֵידָה וְזִיבָה. כֵּיצַד שְׁתֵּי נָשִׁים, עַל זוֹ לֵידָה וְעַל זוֹ לֵידָה, עַל זוֹ זִיבָה וְעַל זוֹ זִיבָה, מִשֵּׁם אֶחָד. מִשְּׁנֵי שֵׁמוֹת, עַל זוֹ לֵידָה וְעַל זוֹ זִיבָה. רַבִּי יוֹסֵי אוֹמֵר, שְׁתֵּי נָשִׁים שֶׁלָּקְחוּ קִנֵּיהֶן בְּעֵרוּב, אוֹ שֶׁנָּתְנוּ דְמֵי קִנֵּיהֶן לַכֹּהֵן, לְאֵיזוֹ שֶׁיִּרְצֶה כֹהֵן יַקְרִיב חַטָּאת, וּלְאֵיזוֹ שֶׁיִּרְצֶה כֹהֵן יַקְרִיב עוֹלָה, בֵּין מִשֵּׁם אֶחָד, בֵּין מִשְּׁנֵי שֵׁמוֹת:  
+
+Chapter 2
+
+<i data-overlay="Vilna Pages" data-value="כג."></i>קֵן סְתוּמָה שֶׁפָּרַח מִמֶּנָּה גוֹזָל לָאֲוִיר, אוֹ שֶׁפָּרַח בֵּין הַמֵּתוֹת, אוֹ שֶׁמֵּת אַחַד מֵהֶן, יִקַּח זוּג לַשֵּׁנִי. פָּרַח לְבֵין הַקְּרֵבוֹת, פָּסוּל וּפוֹסֵל אֶחָד כְּנֶגְדּוֹ, שֶׁהַגּוֹזָל הַפּוֹרֵחַ, פָּסוּל וּפוֹסֵל אֶחָד כְּנֶגְדּוֹ:  
+כֵּיצַד. שְׁתֵּי נָשִׁים, לָזוֹ שְׁתֵּי קִנִּים וְלָזוֹ שְׁתֵּי קִנִּים, פָּרַח מִזּוֹ לָזוֹ, פּוֹסֵל אֶחָד בַּהֲלִיכָתוֹ. חָזַר, פּוֹסֵל אֶחָד בַּחֲזִירָתוֹ. פָּרַח וְחָזַר, פָּרַח וְחָזַר, לֹא הִפְסִיד כְּלוּם, שֶׁאֲפִלּוּ הֵן מְעֹרָבוֹת, אֵין פָּחוֹת מִשְּׁתָּיִם:  
+לָזוֹ אַחַת, לָזוֹ שְׁתַּיִם, לָזוֹ שָׁלשׁ, לָזוֹ אַרְבַּע, לָזוֹ חָמֵשׁ, לָזוֹ שֵׁשׁ, לָזוֹ שֶׁבַע. פָּרַח מִן הָרִאשׁוֹנָה לַשְּׁנִיָּה, לַשְּׁלִישִׁית, לָרְבִיעִית, לַחֲמִישִׁית, לַשִּׁשִּׁית, לַשְּׁבִיעִית, חָזַר, פּוֹסֵל אֶחָד בַּהֲלִיכָתוֹ וְאֶחָד בַּחֲזִירָתוֹ. הָרִאשׁוֹנָה וְהַשְּׁנִיָּה אֵין לָהֶם כְּלוּם, הַשְּׁלִישִׁית יֶשׁ לָהּ אַחַת, הָרְבִיעִית יֶשׁ לָהּ שְׁתַּיִם, הַחֲמִישִׁית יֶשׁ לָהּ שָׁלשׁ, הַשִּׁשִּׁית יֶשׁ לָהּ אַרְבַּע, הַשְּׁבִיעִית יֶשׁ לָהּ שֵׁשׁ. פָּרַח וְחָזַר, פּוֹסֵל אֶחָד בַּהֲלִיכָתוֹ וְאֶחָד בַּחֲזִירָתוֹ. הַשְּׁלִישִׁית וְהָרְבִיעִית אֵין לָהֶם כְּלוּם, הַחֲמִישִׁית יֶשׁ לָהּ אַחַת, הַשִּׁשִּׁית יֶשׁ לָהּ שְׁתַּיִם, הַשְּׁבִיעִית יֶשׁ לָהּ חָמֵשׁ. פָּרַח וְחָזַר, פּוֹסֵל אֶחָד בַּהֲלִיכָתוֹ וְאֶחָד בַּחֲזִירָתוֹ, הַחֲמִישִׁית וְהַשִּׁשִּׁית אֵין לָהֶם כְּלוּם, הַשְּׁבִיעִית יֶשׁ לָהּ אַרְבַּע. <i data-overlay="Vilna Pages" data-value="כג:"></i>וְיֵשׁ אוֹמְרִים, הַשְּׁבִיעִית לֹא הִפְסִידָה כְלוּם. וְאִם פָּרַח מִבֵּין הַמֵּתוֹת לְכֻלָּם, הֲרֵי כֻלָּם יָמוּתוּ:  
+קֵן סְתוּמָה וְקֵן מְפֹרֶשֶׁת, פָּרַח מִן הַסְּתוּמָה לַמְפֹרֶשֶׁת, יִקַּח זוּג לַשֵּׁנִי. חָזַר, אוֹ שֶׁפָּרַח מִן הַמְפֹרֶשֶׁת רִאשׁוֹן, הֲרֵי כֻלָּן יָמוּתוּ:  
+חַטָּאת מִיכָּן וְעוֹלָה מִיכָּן וּסְתוּמָה בָאֶמְצַע, פָּרַח מִן הָאֶמְצַע לַצְּדָדִין, אֶחָד הֵלָךְ וְאֶחָד הֵלָךְ, לֹא הִפְסִיד כְּלוּם, אֶלָּא יֹאמַר, זֶה שֶׁהָלַךְ אֵצֶל חַטָּאוֹת, חַטָּאת. וְזֶה שֶׁהָלַךְ אֵצֶל עוֹלוֹת, עוֹלָה. חָזַר לָאֶמְצַע, הָאֶמְצָעִיִּים יָמוּתוּ, אֵלּוּ יִקְרְבוּ חַטָּאוֹת, וְאֵלּוּ יִקְרְבוּ עוֹלוֹת. חָזַר אוֹ שֶׁפָּרַח מִן הָאֶמְצַע לַצְּדָדִין, הֲרֵי כֻלָּן יָמוּתוּ. אֵין מְבִיאִין תּוֹרִין כְּנֶגֶד בְּנֵי יוֹנָה, וְלֹא בְנֵי יוֹנָה כְּנֶגֶד תּוֹרִין. כֵּיצַד. הָאִשָּׁה שֶׁהֵבִיאָה חַטָּאתָהּ תּוֹר, וְעוֹלָתָהּ בֶּן יוֹנָה, תִּכְפֹּל וְתָבִיא עוֹלָתָהּ תּוֹר. עוֹלָתָהּ תּוֹר, וְחַטָּאתָהּ בֶּן יוֹנָה, תִּכְפֹּל וְתָבִיא עוֹלָתָהּ בֶּן יוֹנָה. בֶּן עַזַּאי אוֹמֵר, הוֹלְכִין אַחַר הָרִאשׁוֹן. הָאִשָּׁה שֶׁהֵבִיאָה חַטָּאתָהּ וּמֵתָה, יָבִיאוּ הַיּוֹרְשִׁין עוֹלָתָהּ. עוֹלָתָהּ וּמֵתָה, לֹא יָבִיאוּ הַיּוֹרְשִׁין חַטָּאתָהּ:  
+
+Chapter 3
+
+בַּמֶּה דְבָרִים אֲמוּרִים, בְּכֹהֵן נִמְלָךְ. אֲבָל בְּכֹהֵן שֶׁאֵינוֹ נִמְלָךְ, אַחַת לָזוֹ וְאַחַת לָזוֹ, <i data-overlay="Vilna Pages" data-value="כד."></i>שְׁתַּיִם לָזוֹ וּשְׁתַּיִם לָזוֹ, שָׁלשׁ לָזוֹ וְשָׁלשׁ לָזוֹ, עָשָׂה כֻלָּן לְמַעְלָה, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. כֻּלָּן לְמַטָּן, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. חֶצְיָם לְמַעְלָה וְחֶצְיָם לְמַטָּה, אֶת שֶׁלְּמַעְלָה, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל, וְאֶת שֶׁלְּמַטָּה, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל:  
+אַחַת לָזוֹ, וּשְׁתַּיִם לָזוֹ, וְשָׁלשׁ לָזוֹ, וְעֶשֶׂר לָזוֹ, וּמֵאָה לָזוֹ, עָשָׂה כֻלָּן לְמַעְלָה, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. כֻּלָּן לְמַטָּן, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. חֶצְיָן לְמַעְלָן וְחֶצְיָן לְמַטָּן, הַמְרֻבֶּה כָשֵׁר. זֶה הַכְּלָל, כָּל מָקוֹם שֶׁאַתָּה יָכוֹל לַחֲלֹק אֶת הַקִּנִּין וְלֹא יְהוּ מִשֶּׁל אִשָּׁה אַחַת, בֵּין מִלְמַעְלָן בֵּין מִלְּמַטָּן, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. כָּל מָקוֹם שֶׁאֵין אַתָּה יָכוֹל לַחֲלֹק אֶת הַקִּנִּין עַד שֶׁיְּהוּ מִשֶּׁל אִשָּׁה אַחַת, בֵּין מִלְמַעְלָן בֵּין מִלְּמַטָּן, הַמְרֻבֶּה כָשֵׁר:  
+חַטָּאת לָזוֹ, וְעוֹלָה לָזוֹ, עָשָׂה כֻלָּן לְמַעְלָן, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. כֻּלָּן לְמַטָּן, מֱחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. חֶצְיָן לְמַעְלָן וְחֶצְיָן לְמַטָּן, שְׁתֵּיהֶן פָּסוּל, שֶׁאֲנִי אוֹמֵר, חַטָּאת קְרֵבָה לְמַעְלָן וְעוֹלָה לְמַטָּן:  
+חַטָּאת וְעוֹלָה וּסְתוּמָה וּמְפֹרֶשֶׁת, עָשָׂה כֻלָּן לְמַעְלָן, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. כֻּלָּן לְמַטָּה, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. חֶצְיָן לְמַעְלָן וְחֶצְיָן לְמַטָּן, אֵין כָּשֵׁר אֶלָּא סְתוּמָה, וְהִיא מִתְחַלֶּקֶת בֵּינֵיהֶן:  
+חַטָּאת שֶׁנִּתְעָרְבָה בְחוֹבָה, אֵין כָּשֵׁר אֶלָּא מִנְיַן חַטָּאת שֶׁבַּחוֹבָה. <i data-overlay="Vilna Pages" data-value="כד:"></i>חוֹבָה שְׁנַיִם בְּחַטָּאת, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. וְחַטָּאת שְׁנַיִם בְּחוֹבָה, הַמִּנְיָן שֶׁבַּחוֹבָה כָּשֵׁר. וְכֵן עוֹלָה שֶׁנִּתְעָרְבָה בְחוֹבָה, אֵין כָּשֵׁר אֶלָּא מִנְיַן עוֹלוֹת שֶׁבַּחוֹבָה. חוֹבָה שְׁנַיִם בְּעוֹלָה, מֶחֱצָה כָשֵׁר וּמֶחֱצָה פָסוּל. עוֹלָה שְׁנַיִם בְּחוֹבָה, הַמִּנְיָן שֶׁבַּחוֹבָה כָּשֵׁר:  
+הָאִשָּׁה שֶׁאָמְרָה, הֲרֵי עָלַי קֵן כְּשֶׁאֵלֵד זָכָר, יָלְדָה זָכָר, מְבִיאָה שְׁתֵּי קִנִּים, אַחַת לְנִדְרָהּ וְאַחַת לְחוֹבָתָהּ. נְתָנָתַם לַכֹּהֵן, וְהַכֹּהֵן צָרִיךְ לַעֲשׂוֹת שָׁלשׁ פְּרִידִים מִלְמַעְלָן וְאַחַת מִלְּמַטָּן. לֹא עָשָׂה כֵן, אֶלָּא עָשָׂה שְׁתַּיִם לְמַעְלָן וּשְׁתַּיִם לְמַטָּן וְלֹא נִמְלַךְ, צְרִיכָה לְהָבִיא עוֹד פְּרִידָה אַחַת, וְיַקְרִיבֶנָּה לְמַעְלָן, מִמִּין אֶחָד. מִשְּׁנֵי מִינִין, תָּבִיא שְׁתַּיִם. פֵּרְשָׁה נִדְרָהּ, צְרִיכָה לְהָבִיא עוֹד שָׁלשׁ פְּרִידִים, מִמִּין אֶחָד. מִשְּׁנֵי מִינִין, תָּבִיא אַרְבַּע. קָבְעָה נִדְרָהּ, צְרִיכָה לְהָבִיא עוֹד חָמֵשׁ פְּרִידִים, מִמִּין אֶחָד. מִשְּׁנֵי מִינִין, תָּבִיא שֵׁשׁ. נְתָנָתַם לַכֹּהֵן וְאֵין יָדוּעַ מַה נָּתְנָה, הָלַךְ הַכֹּהֵן וְעָשָׂה וְאֵין יָדוּעַ מֶה עָשָׂה, צְרִיכָה לְהָבִיא עוֹד אַרְבַּע פְּרִידִים לְנִדְרָהּ, וּשְׁתַּיִם לְחוֹבָתָהּ, וְחַטָּאת אֶחָת. <i data-overlay="Vilna Pages" data-value="כה."></i>בֶּן עַזַּאי אוֹמֵר, שְׁתֵּי חַטָּאוֹת. אָמַר רַבִּי יְהוֹשֻׁעַ, זֶה הוּא שֶׁאָמְרוּ, כְּשֶׁהוּא חַי קוֹלוֹ אֶחָד, וּכְשֶׁהוּא מֵת קוֹלוֹ שִׁבְעָה. כֵּיצַד קוֹלוֹ שִׁבְעָה. שְׁתֵּי קַרְנָיו, שְׁתֵּי חֲצוֹצְרוֹת. שְׁתֵּי שׁוֹקָיו, שְׁנֵי חֲלִילִין. עוֹרוֹ, לְתֹף. מֵעָיו, לִנְבָלִים. בְּנֵי מֵעָיו, לְכִנּוֹרוֹת. וְיֵשׁ אוֹמְרִים, אַף צַמְרוֹ לִתְכֵלֶת. רַבִּי שִׁמְעוֹן בֶּן עֲקַשְׁיָא אוֹמֵר, זִקְנֵי עַם הָאָרֶץ, כָּל זְמַן שֶׁמַּזְקִינִין, דַּעְתָּן מִטָּרֶפֶת עֲלֵיהֶן, שֶׁנֶּאֱמַר (איוב יב), מֵסִיר שָׂפָה לְנֶאֱמָנִים וְטַעַם זְקֵנִים יִקָּח. אֲבָל זִקְנֵי תוֹרָה אֵינָן כֵן, אֶלָּא כָל זְמַן שֶׁמַּזְקִינִין, דַּעְתָּן מִתְיַשֶּׁבֶת עֲלֵיהֶן, שֶׁנֶּאֱמַר (שם), בִּישִׁישִׁים חָכְמָה וְאֹרֶךְ יָמִים תְּבוּנָה:  
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@@ -0,0 +1,64 @@
+Mishnah Temurah
+משנה תמורה
+Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]
+https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung
+
+Mishnah Temurah
+
+
+
+Chapter 1
+
+Jeder kann [Opfertiere] austauschen<sup class="footnote-marker">1</sup><i class="footnote"> Das Austauschen eines Opfertieres, indem man sagt, dass ein anderes Tier, das man dazu bestimmt, an die Stelle des Opfertieres treten, die Bestimmung, für die das Opfertier bestimmt war, auf dasselbe übergeben und das Opfertier dafür seine Heiligkeit verlieren soll, ist nach Lev. 27, 10 verboten ; es hat nur die Folge, dass auch auf das andere Tier, das man als Austausch für das Opfertier bestimmt hat, die Heiligkeit des Opfertieres sich überträgt.</i>, sowohl Männer wie Frauen<sup class="footnote-marker">2</sup><i class="footnote"> Auch für Frauen gilt das Verbot des Austausches und auch das von ihnen als Austausch bestimmte Tier gilt als <span dir="rtl">תמירה</span>. Allerdings haben grundsätzlich alle Verbote für Frauen die gleiche Geltung wie für Männer, trotzdem wird dies bei diesem Verbote besonders hervorgehoben, weil es ein Verbot ist, das auch für Männer nicht ausnahmslos gilt, da das Austauschen von Gemeindeopfern und Opfertieren, die mehreren Besitzern gemeinsam gehören, nicht als Austausch gilt (s. weiter Mischna 6), und man deshalb hätte meinen können, dass es auch für Frauen keine Geltung hat und obiger Grundsatz nur für solche Verbote gilt, die für Männer überall und ausnahmslos gelten. Nach Maim. (<span dir="rtl">הלכות חמורה</span> I, 1) hat das Austauschen von Gemeindeopfern und Opfertieren, die mehreren Besitzern gemeinsam gehören, allerdings nur insoweit keine Geltung, als die Heiligkeit des Opfertieres sich nicht auf das zum Austausch bestimmte Tier überträgt, der Austausch selbst wird aber auch in diesem Falle als eine Verbots-Übertretung bestraft. Es liegt aber noch ein anderer Grund vor, weshalb gerade bei diesem Verbote hervorgehoben wird, dass es auch für Frauen gilt. Der Grundsatz, dass alle Verbote für Frauen die gleiche Geltung haben wie für Männer, was hinsichtlich der Gebote nicht der Fall ist, wird nämlich auf den Schriftvers Num. 5, 6 zurückgeführt, weil es dort heisst: <span dir="rtl">איש או אשה כי יעשו מכל חטאת האדם</span> „ein Mann oder eine Frau, wenn sie irgend eine Sünde begehen“, Mann und Frau also hinsichtlich des Begehens einer Sünde, d. h. der Übertretung eines Verbotes einander gleichgestellt werden. Da es hier aber heisst <span dir="rtl">„כי יעשו</span>, so könnte daraus geschlossen werden, dass die Frau dem Manne nur hinsichtlich solcher Verbote gleichgestellt wird, die in der Ausführung einer verbotenen Handlung bestehen, und dass deshalb dieses Verbot für Frauen nicht die gleiche Geltung hat, wie für Männer, da der Austauschende gar keine Handlung begeht, sondern nur etwas ausspricht, was er nicht aussprechen darf (s. <span dir="rtl">לחם משנה</span> z. St. und zu <span dir="rtl">הלכות שכירות</span> XIII, 2).</i>, nicht dass jemand austauschen darf, sondern wenn er ausgetauscht hat, gilt es als Austausch<sup class="footnote-marker">3</sup><i class="footnote"> die Heiligkeit des Opfertieres überträgt sich auch auf das als Austausch bestimmte Tier.</i> und er erhält vierzig Geisselhiebe <sup class="footnote-marker">4</sup><i class="footnote"> für die Übertretung des Verbotes, obgleich es nach der von Maim, rezipierten Ansicht eine Übertretung ist, die nicht in einer Handlung besteht, und auf die Übertretung eines solchen Verbotes, eines <span dir="rtl">בו מעשה לאו שאין</span>, sonst nicht die Geisselstrafe steht. Es bildet dieses Verbot mit noch zwei anderen im Talmud angeführten hierin eine Ausnahme. Nach einer anderen Ansicht im Talmud, der des R. Jochanan, ist dieses Verbot nicht als ein <span dir="rtl">לאו שאין בו מעשה</span> zu betrachten, da doch durch den Austausch die Heiligkeit des Opfertieres auf das andere Tier übertragen wird, diese Übertragung aber schon als eine durch die Übertretung bewirkte <span dir="rtl">מעשה</span> zu betrachten ist. Ein anderer Einwand, dass nämlich dieses Verbot ein <span dir="rtl">לאו הניתק לעשה</span> sei, d. h. ein Verbot, dessen Übertretung die Verpflichtung zur Erfüllung des daran angeknüpften Gebotes nach sich zieht (wörtlich: das losgerissen [und] zu einem Gebot [gemacht wird]), indem auf das Verbot: <span dir="rtl">לא יחליפנו ולא ימיר אותו</span> das Gebot folgt: <span dir="rtl">והיה הוא ותמורתו יהיה קודש</span>, und auch auf ein solches Verbot sonst nicht die Geisselstrafe steht, wird im Talmud damit widerlegt, dass hier ein doppeltes Verbot übertreten wird, das Verbot <span dir="rtl">לא יחליפנו</span> und das Verbot <span dir="rtl">ולא ימיר</span>, nach einer anderen Lesart (s. Talm. 4b, Raschi v. <span dir="rtl">הכי גרסינן</span>), dass hier das nachfolgende Gebot nicht auf alle Fälle zutrifft, die das vorausgehende Verbot umfasst, da durch den Austausch von Gemeindeopfern und mehreren Besitzern gemeinschaftlich gehörenden Opfertieren das zum Austausch bestimmte Tier nicht heilig wird (s. Note 2), und auf solche Fälle der für ein <span dir="rtl">לאו הניתק לעשה</span> geltende Grundsatz nicht zutrifft.</i>. Priester können nur ihnen selbst gehörende<sup class="footnote-marker">5</sup><i class="footnote"> Talmudausg.: <span dir="rtl">בשלהם</span>.</i> Tiere<sup class="footnote-marker">6</sup><i class="footnote"> nicht solche, die ihnen von anderen übergeben worden sind, um sie für sie als Opfer darzubringen.</i> austauschen wie Israeliten die ihnen gehörenden. Die Priester können weder ein Sündopfer noch ein Schuldopfer<sup class="footnote-marker">7</sup><i class="footnote"> die ihnen zur Darbringung übergeben worden sind, obgleich nach Darbringung des Opfers das Fleisch ihnen als ihr Eigentum zufällt.</i> noch eine Erstgeburt<sup class="footnote-marker">8</sup><i class="footnote"> die ihnen von dem Besitzer als Pflichtabgabe übergeben worden ist.</i> austauschen. Darauf sagte R. Jochanan, Sohn des Nuri : Warum sollen sie eine Erstgeburt nicht austauschen können <sup class="footnote-marker">9</sup><i class="footnote"> Austauschen kann nur derjenige, der Besitzer des Opfertieres ist. Beim Sünd- und Schuldopfer ist derjenige, der das Opfer darbringen lässt, auch nachdem er es den Priestern übergeben hat, noch insoweit Besitzer des Tieres, als er erst durch die Darbringung desselben gesühnt wird, auch wird es nicht einem einzelnen Priester zur Darbringung übergeben, sondern der gesamten fungierenden Priesterabteilung, und fällt auch das Fleisch nicht dem darbringenden Priester allein, sondern der ganzen Priesterabteilung zu, auch fällt es den Priestern nicht als eigentliches Eigentum zu, sondern bleibt Gott angehörendes, das den Priestern nur zum Verzehren übergeben wird (<span dir="rtl">כהנים משלחן גבוה קא זכו</span>). Bei der Erstgeburt dagegen hört jedes Anrecht des Eigentümers an dem Tiere auf, sobald er es dem Priester übergeben hat, auch hat der Priester, dem sie übergeben worden ist, das Recht, sie selbst darzubringen, und das Fleisch fällt ihm allein zu und zwar als sein rechtes Eigentum an dem Opfer, warum soll er also nicht als der Besitzer des Tieres betrachtet werden ?</i> ? Darauf antwortete R. Akiba: Sündopfer und Schuldopfer gehören als Priestergabe den Priestern und die Erstgeburt gehört als Priestergabe den Priestern, wie sie Sündopfer und Schuldopfer nicht austauschen können, so können sie auch die Erstgeburt nicht austauschen<sup class="footnote-marker">10</sup><i class="footnote"> Sowohl Sünd- und Schuldopfer wie Erstgeburt werden Num. Cap. 18 unter den den Priestern zugewiesenen Gaben aufgeführt. Wie erstere trotzdem damit, dass sie den Priestern übergeben werden, noch nicht Eigentum der Priester werden, so auch die Erstgeburt nicht. Talmudausg.: <span dir="rtl">אין ממירין בו</span>.</i>. Darauf sagte R. Jochanan, Sohn des Nuri: Warum<sup class="footnote-marker">10a</sup><i class="footnote"> <span dir="rtl">מה לי</span> = was ist mir der Unterschied? Ed. Lowe: <span dir="rtl">מה לו</span>. Talmudausg. und ·ed. Ven.: <span dir="rtl">מה לו אם</span>.</i> können sie ein Sündopfer und ein Schuldopfer nicht austauschen? Weil ihnen, so lange diese am Leben sind, kein Besitzrecht an ihnen zusteht<sup class="footnote-marker">11</sup><i class="footnote"> Der Priester. dem das Tier zur Darbringung übergeben worden ist, kann es nicht an einen anderen Priester verkaufen, er kann deshalb auch nicht als der Besitzer des Tieres betrachtet werden.</i>. Willst du daraus auf die Erstgeburt schliessen, die ihnen, auch wenn sie noch am Leben ist, gehört<sup class="footnote-marker">12</sup><i class="footnote"> Eine Erstgeburt, die im heiligen Lande geworfen worden ist, darf allerdings der Priester, dem sie übergeben worden ist, auch nicht verkaufen, sondern er muss sie als Opfer darbringen. Dagegen braucht eine Erstgeburt, die ausserhalb des heiligen Landes geworfen worden ist, nicht als Opfer dargebracht zu werden (s. weiter III,5), der Priester darf sie deshalb auch verkaufen, trotzdem sie, wenn sie nach dem heiligen Lande gebracht worden ist, nach der dort in der Mischna angeführten Ansicht als Opfer dargebracht wird. Die Erstgeburt gilt demnach als rechtes Eigentum des Priesters, nur dass er verpflichtet ist, dieses sein Eigentum, wenn es im heiligen Lande ist, als Opfer darzubringen, darin liegt aber eine so wesentliche Verschiedenheit zwischen Erstgeburt und Sünd- und Schuldopfer, dass es nicht angeht, von dem für letztere Geltenden auch auf die Erstgeburt zu schliessen, trotzdem sie alle unter der gleichen Bezeichnung von <span dir="rtl">מתנות כהונה</span> aufgeführt werden. Ed. pr. und Lowe: <span dir="rtl">שזכין לו בחייו</span>.</i> ? Darauf antwortete R. Akiba: Es heisst aber doch<sup class="footnote-marker">13</sup><i class="footnote"> Lev. 27, 10.</i>: „so soll es selbst und das mit ihm Vertauschte heilig sein“ <sup class="footnote-marker">14</sup><i class="footnote"> Die Bestimmung <span dir="rtl">והיה „הוא ותמורת״ ״יהיה„ קדש</span> wird dahin ausgelegt, dass eine Übertragung der Heiligkeit des ausgetauschten Opfertieres auf das als Austausch bestimmte Tier nur dann stattfindet, wenn der Austausch unter denselben Umständen stattfindet, unter denen das Opfertier heilig geworden ist.</i>. Wo hat es selbst seine Heiligkeit erlangt? Im Hause des Eigentümers<sup class="footnote-marker">15</sup><i class="footnote"> d. h. in seinem Besitze, da man nur heiligen kann, worauf man ein volles Besitzrecht hat.</i>. So hat auch der Austausch nur Gültigkeit im Hause des Eigentümers<sup class="footnote-marker">16</sup><i class="footnote"> wenn der, in dessen Besitz das Opfertier seine Heiligkeit erlangt hat, noch rechtlicher Eigentümer desselben ist. Damit ist die dem Priester übergebene Erstgeburt ausgeschlossen : der Eigentümer kann sie nicht austauschen, da er nicht mehr Besitzer derselben ist, aber auch der Priester kann sie nicht austauschen, weil sie nicht in seinem Besitz heilig geworden ist.</i>.
+Als Austausch gelten<sup class="footnote-marker">17</sup><i class="footnote"> Ed. Lowe: <span dir="rtl">אין ממירין</span> (man darf nicht austauschen).</i>: Rinder gegen Kleinvieh und Kleinvieh gegen Rinder, Schafe gegen Ziegen und Ziegen gegen Schafe, männliche Tiere gegen weibliche und weibliche gegen männliche<sup class="footnote-marker">18</sup><i class="footnote"> weil es ganz allgemein heisst: <span dir="rtl">בהמה בבהמה</span>.</i>, fehlerfreie gegen fehlerbehaftete und fehlerbehaftete gegen fehlerfreie, denn es heisst: „er soll es nicht auswechseln und es nicht vertauschen, Gutes gegen Schlechtes oder Schlechtes gegen Gutes.“ Was ist unter „Gutes gegen Schlechtes“ zu verstehen<sup class="footnote-marker">19</sup><i class="footnote"> Ed. pr. und Ven. fehlen die Worte <span dir="rtl">איזהו טוב ברע</span>.</i> ? Fehlerhaftes, das geheiligt worden ist, bevor es den Fehler hatte<sup class="footnote-marker">20</sup><i class="footnote"> wenn man gegen ein solches Opfertier ein anderes fehlerfreies Tier austauscht, so geht auf dieses die Heiligkeit des Opfertieres über, nicht aber, wenn das Opfertier den Fehler bereits hatte, als es zum Opfer bestimmt wurde, da in diesem Falle dieses selbst gar nicht die Heiligkeit eines Opfertieres angenommen hat (s. Chull. X, 2).</i>. Als Austausch gelten auch eines gegen zwei und zwei gegen eines, eines gegen hundert und hundert gegen eines<sup class="footnote-marker">21</sup><i class="footnote"> weil es heisst: <span dir="rtl">בהמה בבהמה</span>, und das Wort <span dir="rtl">בהמה</span> sowohl ein Tier als auch, kollektivisch gefasst, mehrere Tiere bedeuten kann. Ed. pr. fehlt <span dir="rtl">אחד במאה ומאה באחד</span>.</i>; R. Simon sagt: Als Austausch gilt nur eines gegen eines, denn es heisst: „so soll es selbst und das mit ihm Vertauschte“, wie es selbst nur eines ist<sup class="footnote-marker">22</sup><i class="footnote"> die Schrift nur von dem Austauschen eines Opfertieres spricht.</i>, so muss auch das gegen es Ausgetauschte nur eines sein<sup class="footnote-marker">23</sup><i class="footnote"> Talmudausg.: <span dir="rtl">אף היא מיוחדת</span>.</i>.
+Als Austausch gelten nicht: Glieder<sup class="footnote-marker">24</sup><i class="footnote"> einzelne Glieder eines nichtheiligen Tieres.</i> gegen ungeborene Junge<sup class="footnote-marker">25</sup><i class="footnote"> im Leibe eines Opfertieres oder die man im Mutterleibe zu Opfertieren bestimmt hat.</i> und ungeborene Junge gegen Glieder, nicht Glieder und ungeborene Junge gegen ganze Tiere und nicht ganze Tiere gegen sie<sup class="footnote-marker">26</sup><i class="footnote"> nach einer Ansicht im Talmud, weil es heisst: <span dir="rtl">בהמה בבהמה</span> und noch ungeborene Junge und einzelne Glieder nicht unter den Begriff <span dir="rtl">בהמה</span> fallen, nach einer anderen Ansicht, weil nur etwas dem Viehzehnt ähnliches ausgetauscht werden kann (s. weiter Mischn. 6 den Ausspruch des R. Simon) und noch ungeborene Junge und Glieder nicht als Zehnt abgesondert werden können.</i>; R. Jose sagt: Glieder gegen ganze Tiere gelten als Austausch, aber nicht ganze Tiere gegen Glieder. Es sagte R. Jose: Ist es nicht bei Opfertieren so, dass, wenn jemand sagt: Den Fuss dieses [Tieres] bestimme ich als Ganzopfer, das ganze [Tier] Ganzopfer ist<sup class="footnote-marker">27</sup><i class="footnote"> S. Talm. 11b.</i> ? So gilt auch, wenn jemand sagt: Der Fuss dieses [Tieres] soll anstelle jenes [Tieres] treten, das ganze Tier als Austausch gegen jenes<sup class="footnote-marker">28</sup><i class="footnote"> Auch die Gegner der Ansicht des R. Jose stimmen darin mit ihm überein, dass, wenn man ein einzelnes Glied, nach dessen Entfernung das Tier nicht mehr lebensfähig ist, zum Ganzopfer bestimmt hat, das ganze Tier als zum Ganzopfer bestimmt gilt; trotzdem ist der erste Tanna in unserer Mischna der Ansicht, dass man einzelne Glieder nicht austauschen kann aus den in Note 26 angeführten Gründen.</i>.
+Mit<sup class="footnote-marker">29</sup><i class="footnote"> Teruma V, 6. Diese und die anschliessenden Bestimmungen werden hier nur wegen ihrer Ähnlichkeit mit dem folgenden <span dir="rtl">ולא חמורה עושה תמורה</span> angeführt.</i> Teruma Vermischtes<sup class="footnote-marker">30</sup><i class="footnote"> Unter <span dir="rtl">דמעך</span> Exod. 22, 28 ist nach der Tradition die Priesterhebe zu verstehen, dementsprechend bedeutet das Zeitwort <span dir="rtl">דמע</span> ein Mischen von Profanem mit Hebe, durch das die ganze Mischung den Charakter von Hebe annimmt.</i> macht anderes zu Terumamischung nur nach Verhältnis<sup class="footnote-marker">31</sup><i class="footnote"> Wenn ein Sea Hebe sich mit weniger als 100 Sea Profanem vermischt, so wird die ganze Mischung Hebe und darf nur von Priestern verzehrt werden. Wenn aber von dieser Mischung sich wieder ein Teil mit anderem Profanen vermischt, so wird dieses nur dann Hebe, wenn es nicht das 100 fache des Quantums Hebe ist, das verhältnismässig berechnet in dem Teile der ersten Mischung, mit dem es sich vermischt hat, enthalten war. Hatte sich z. B. ein Sea Hebe mit 90 Sea Profanem vermischt und hat von diesen 91 Sea wieder etwas mit anderem Profanen sich vermischt, so wird dieses nur dann Hebe, wenn es weniger als 100. <sup class="footnote-marker">1</sup>/<sub>91</sub> soviel enthält wie das, das sich mit ihm vermischt hat, denn in jedem Teilchen der ersten 91 Sea enthaltenden Teruma-Mischung sind verhältnismässig berechnet 90 Teile Profanes und nur 1 Teil Hebe enthalten.</i>. [Mit Teruma] Gesäuertes macht anderes zu [durch Teruma] Gesäuertem nur nach Verhältnis<sup class="footnote-marker">32</sup><i class="footnote"> Wenn Teig durch hineingetanen Sauerteig von Hebe in Gährung übergegangen ist, so ist dadurch der ganze Teig Hebe geworden, auch wenn das Quantum des hineingetanen Sauerteigs ein noch so geringes war. Wenn aber durch einen Teil von diesem Teige wieder ein anderer Teig gesäuert worden ist, so ist dieser nur dann Hebe geworden, wenn in dem hineingetanen Teil des ersten Teiges verhältnismässig berechnet soviel von dem Sauerteig von Hebe enthalten war, dass damit allein der zweite Teig hätte gesäuert werden können.</i>. Geschöpftes Wasser macht das Tauchbad untauglich nur nach Verhältnis.<sup class="footnote-marker">33</sup><i class="footnote"> Ein rituelles Tauchbad (<span dir="rtl">מקוה</span>) muss wenigstens 40 Sea Wasser enthalten. Diese 40 Sea Wasser, zu denen man, wenn sie einmal in einer Mikwa vorhanden sind, nachher anderes Wasser in beliebiger Menge hinzutun kann, dürfen aber kein geschöpftes d. h. in von Menschenhand zu diesem Zwecke hingestellten Gefässen gesammeltes oder befördertes oder durch Menschenkraft in die Mikwa befördertes Wasser sein. Solange die Mikwa nicht 40 Sea solchen ungeschöpften Wassers enthält, bewirken schon 3 Log geschöpften Wassers, die in sie hineinfallen, dass das gesamte in der Mikwa enthaltene Wasser unbrauchbar zur Mikwa wird. Fällt aber geschöpftes Wasser nicht direkt in die Mikwa hinein, sondern wird es in einer Entfernung von mindestens 3 Handbreiten auf den Boden gegossen und fliesst so erst über den Boden in die Mikwa hinein, so wird unter Umständen auch die keine 40 Sea Wasser enthaltende Mikwa dadurch nicht unbrauchbar, sondern dient vielmehr das zufliessende Wasser wie ungeschöpftes dazu, den noch fehlenden Inhalt der Mikwa zu ergänzen. Für unsere Mischna werden nun im Talmud zwei verschiedene Erklärungen gegeben. Nach der einen bezieht sich der Ausspruch der Mischna auf solches geschöpftes, aber durch Hinfliessen über den Boden (<span dir="rtl">המשכה</span>) in die Mikwa geleitetes Wasser, und will die Mischna sagen, dass das zufliessende geschöpfte Wasser die Mikwa nur dann unbrauchbar macht, wenn in ihr nicht schon mehr als die Hälfte des vorgeschriebenen Inhalts, das sind mehr als 20 Sea, ungeschöpftes Wasser enthalten war, waren aber schon mehr als 20 Sea ungeschöpften Wassers in der Mikwa, so ist die Mikwa brauchbar, wenn der Rest der nötigen 40 Sea oder darüber geschöpftes Wasser auf die angegebene Weise zufliesst. Das <span dir="rtl">לפי חשבון</span> wäre demnach dahin zu verstehen, dass das geschöpfte Wasser die Mikwa nur dann unbrauchbar macht, wenn das in der Mikwa vorhandene Wasser im Verhältnis zu dem zufliessenden nicht schon den überwiegenden Teil der zu einer Mikwa erforderlichen 40 Sea ausmacht. Nach der anderen Erklärung bezieht sich der Ausspruch der Mischna auf den Fall, dass geschöpftes Wasser in eine nicht 40 Sea enthaltende Mikwa direkt hineinfällt oder hineingegossen wird, in diesem Falle wird, wie oben ausgeführt, durch hinzugekommene 3 Log von dem geschöpften Wasser das gesamte in der Mikwa enthaltene Wasser unbrauchbar. Die Mischna will nun sagen, dass dieses nur dann der Fall ist, wenn die 3 Log aus höchstens 3 Gefässen in die Mikwa fallen, fallen sie dagegen aus mehr als 3 Gefässen in die Mikwa, so wird dadurch das Wasser in der Mikwa nicht unbrauchbar. Der Ausdruck <span dir="rtl">לפי חשבון</span> würde demnach hier bedeuten: der Zahl entsprechend, d. h. nur wenn die 3 Log Wasser aus höchstens 3 Gefässen in die Mikwa fallen.</i>
+Das Sühnwasser wird zu Sühnwasser nur mit dem Hineintun der Asche<sup class="footnote-marker">34</sup><i class="footnote"> in das Wasser, das Wasser muss bereits in dem Gefässe sein, wenn die Asche hineingetan wird. Es wird dies daraus geschlossen, weil es in dem Schriftverse (Num. 19, 17) heisst: <span dir="rtl">ונתן עליו „מים חיים אל כלי״ </span>, das Wasser soll direkt in das Gefäss getan sein, nicht auf die Asche, Dem <span dir="rtl">ונתן עליו</span> wird dadurch entsprochen, dass man, nachdem man die Asche in das Wasser hineingetan hat, sie gehörig mit dem Wasser vermischt, wodurch das Wasser wieder über die Asche zu stehen kommt.</i>. Ein durch Totengebein unrein gewordenes Feld<sup class="footnote-marker">35</sup><i class="footnote"> <span dir="rtl">בית הפרם</span> ist Bezeichnung für ein Feld, dessen obere Erdschicht nach rabbinischer Verordnung als unrein gilt, weil Teile von Totengebein, das verunreinigt, darin enthalten sind oder enthalten sein können. Nach der Mischna Ohalot 18, 2 gibt es dreierlei Arten von <span dir="rtl">בית הפרם</span>. Hier handelt es sich um die erste Art, um ein Feld, in dem sich ein Grab befunden hat und das man umgepflügt hat, so dass Teile von dem Totengebein durch den Pflug über das Feld hin zerstreut sein können. Die Bezeichnung <span dir="rtl">בית הפרם</span> leitet Maim. von <span dir="rtl">פרש</span> = <span dir="rtl">פרם</span> ausbreiten ab: ein Feld, über das Totengebein ausgebreitet, zerstreut worden ist. Eine andere Erklärung, die Bart. anführt, leitet sie von <span dir="rtl">פרם</span> = zerbrechen ab: ein Feld, in dem sich Bruchstücke, Teilchen von Totenknochen befinden (vgl. Ketub. II, Note 71).</i> macht nicht ein anderes zu einem durch Totengebein verunreinigten Felde<sup class="footnote-marker">36</sup><i class="footnote"> Wenn sich in einem Felde ein Grab befindet und man das Feld über das Grab hinweg umpflügt, so wird dadurch das Feld in einem Umkreise von 100 Ellen von dem Grabe nach allen Richtungen hin unrein, weil angenommen wird, dass so weit durch den Pflug Teilchen von dem Totengebein verstreut werden können. Pflügt man aber von irgend einer Stelle dieses also <span dir="rtl">בית הפרם</span> gewordenen Feldes aus den Boden weiter über die 100 Ellen hinaus um, so wird das dann Umgepflügte nicht <span dir="rtl">בית הפרם</span>, trotzdem von dem unrein gewordenen Boden des <span dir="rtl">בית הפרם</span> durch den Pflug nun Totenknochen in den weiteren ungepflügten Boden hineingetragen sein können. So erklärt Tif. Jis. die Mischna. Der Talmud fügt zur Mischna erläuternd hinzu, dass durch das Umpflügen immer nur <span dir="rtl">שלש שדות ושתי מענות</span>, drei Felder und [zwar] zwei Furchenstrecken weit (eine <span dir="rtl">מענה</span> = 100 Ellen) unrein werden können. Demgemäss erklären Raschi und Bart., dass die Mischna von einem durch Umpflügen <span dir="rtl">בית הפרם</span> gewordenen Felde spricht, auf dem sich an irgend einer nicht näher bekannten Stelle ein Grab befunden hat. Durch das Umpflügen ist zunächst dieses ganze Feld <span dir="rtl">בית הפים</span> geworden, da man ja nicht weiss, wo sich das Grab befunden hat, um danach die 100 Ellen von dem Grabe ab zu berechnen. Da sich das Grab aber auch an einem der äussersten Enden des Feldes befunden haben kann, so werden, da man den Pflug stets nur nach einer Richtung hin und wieder zurück zu ziehen pflegt, auch noch von den beiden in diesen Richtungen liegenden angrenzenden Feldern je 100 Ellen durch Umpflügen <span dir="rtl">בית הפרם</span>, es werden also drei Felder <span dir="rtl">בית הפרם</span>, von den beiden angrenzenden Feldern jedoch nur je eine <span dir="rtl">מענה</span>, das sind 100 Ellen. Pflügt man von einem dieser <span dir="rtl">בית הפרם</span> gewordenen Teile weiter um, so wird dadurch das Umgepflügte nicht <span dir="rtl">בית הפרם</span>.</i>. Eine Teruma, die abgehoben wird, nachdem bereits eine Teruma abgehoben war, gilt nicht als Teruma<sup class="footnote-marker">37</sup><i class="footnote"> Raschi erklärt im Kommentar zur Mischna einfach: wenn von Terumapflichtigem schon einmal Teruma abgehoben worden ist, so gilt bei nochmaligem Abheben das Abgehobene nicht als Teruma. Nach der Ausführung im Talmud spricht die Mischna von Terumapflichtigem, das gemeinsames Gut zweier Eigentümer ist und von dem jeder der beiden besonders die Teruma abgehoben hat, und gibt die Mischna die Ansicht des R. Akiba wieder, der entscheidet: <span dir="rtl">אין תרומת שניהם תרומה</span>. Nach der Erklärung Raschis ist R. Akiba der Ansicht, dass weder die Teruma des einen noch die des anderen als Teruma gilt, und will danach der Ausspruch der Mischna sagen, dass nicht nur die vom ersten abgehobene nicht als Teruma gilt, weil der andere dadurch, dass er nochmals abgehoben hat, gezeigt hat, dass er mit dem Abheben des ersten nicht einverstanden war, sondern dass auch die vom zweiten abgehobene nicht als Teruma gilt, weil bereits vorher eine Teruma abgehoben war. Nach Tosaf. sind die Worte R. Akiba’s dahin zu verstehen, dass nicht beide Terumas als Teruma gelten, sondern nur die vom ersten abgehobene, und bezieht sich der hier angeführte Ausspruch des R. Akiba auf den Fall, dass sie sich gegenseitig vorher damit einverstanden erklärt haben, dass einer für beide die Teruma abhebt, nachdem der eine die Teruma abgehoben hat, hat das Abheben des zweiten darum keine Geltung mehr. Die Mischna Terum. III, 3 dagegen, wo R. Akiba entscheidet: <span dir="rtl">תרומת שניהם תרומה</span>, spricht nach Tosaf. von dem Fall, dass sie vorher nichts verabredet haben, da sei nach R. Akiba anzunehmen, dass jeder nur die Absicht gehabt habe, von dem ihm gehörenden Teil die Teruma abzuheben, und gelte deshalb beides als Teruma.</i>. Das Austauschen eines Austausches gilt nicht als Austausch<sup class="footnote-marker">38</sup><i class="footnote"> weil es heisst: <span dir="rtl">והיה הוא ותמורתו</span>, nur das mit dem Opfertiere ausgetauschte Tier wird heilig, nicht aber ein drittes Tier, das man dann wieder mit dem Austausch-Tiere austauscht.</i>. Das Austauschen des Jungen [eines Opfertieres] gilt nicht als Austausch<sup class="footnote-marker">39</sup><i class="footnote"> weil es heisst: <span dir="rtl">הוא ותמורתו</span> nur das Opfertier selbst, nicht aber das von einem Opfertiere geworfene Junge, obwohl es als solches auch heilig ist und geopfert wird.</i>. R. Jehuda sagt: Das Austauschen des Jungen gilt als Austausch<sup class="footnote-marker">40</sup><i class="footnote"> weil die Schrift zu dem <span dir="rtl">והיה הוא</span> noch hinzufügt <span dir="rtl">יהיה קדש„</span>: auch der Austausch des aus dem Opfertiere erst gewordenen Jungen gilt als Austausch. Nach den Weisen, die der entgegengesetzten Ansicht sind, wird aus der Hinzufügung des <span dir="rtl">יהיה</span> eine andere Bestimmung abgeleitet (s. Talm. 17 a).</i>. Darauf sagten sie zu ihm: Das Geheiligte selbst kann ausgetauscht werden, das Junge und das Ausgetauschte<sup class="footnote-marker">41</sup><i class="footnote"> Talmudausg. und ed. Lowe fehlt: <span dir="rtl">ולא תמורה</span>.</i> dagegen können nicht ausgetauscht werden<sup class="footnote-marker">42</sup><i class="footnote"> Die Schrift spricht nur von dem Austausch eines Tieres, das von vorneherein zum Opfertier geheiligt worden war: <span dir="rtl">ואם בהמה אשר יקריבו ממנה קרבן לה׳ </span> wenn es ein Vieh ist, von dem man dem Ewigen ein Opfer darbringen kann, [das man dem Heiligtum gelobt hat], so ist es heilig und es darf nicht ausgetauscht werden, nicht aber von dem Jungen eines Opfertieres, das nur deshalb heilig ist, weil das Muttertier heilig ist, bezw. dem Ausgetauschten, das erst durch die Übertretung des Austausch-Verbotes heilig geworden ist.</i>.
+Für Vogelopfer und Mehlopfer gilt kein Austausch, denn dieser wird nur beim Vieh erwähnt<sup class="footnote-marker">43</sup><i class="footnote"> S. Lev. 27, 9.</i>. Wenn die Gemeinde oder gemeinschaftliche Besitzer [ein Tier] austauschen, hat der Austausch keine Geltung, denn es heisst<sup class="footnote-marker">44</sup><i class="footnote"> Lev. 27,10.</i>: „er soll es nicht vertauschen“, ein Einzelner kann austauschen, aber weder die Gemeinde noch gemeinschaftliche Besitzer können austauschen<sup class="footnote-marker">45</sup><i class="footnote"> d. h. das als Austausch bestimmte Tier wird durch den Austausch nicht heilig, wer ein Gemeindeopfer oder ein Opfertier, an dem er Miteigentümer ist, austauscht, wird aber nach Ansicht des Maim. (<span dir="rtl">הלכות תמורה</span> I, 1) trotzdem wegen Übertretung des Verbotes <span dir="rtl">ולא ימיר</span> bestraft.</i>. Für Opfergaben<sup class="footnote-marker">46</sup><i class="footnote"> Talmudausg.: <span dir="rtl">קדשי</span>.</i> für den Tempelschatz gilt kein Austausch<sup class="footnote-marker">47</sup><i class="footnote"> da beim Austausch nur von Opfertieren (<span dir="rtl">קרבן</span>) d. h. Tieren, die von vorneherein als Opfer für den Altar bestimmt worden sind, die Rede ist.</i>. Es sagte R. Simon: Der Zehnt war doch schon mitinbegriffen<sup class="footnote-marker">48</sup><i class="footnote"> unter den Tieren, auf die das Austauschverbot sich bezieht, da auch der Zehnt als Opfer dargebracht wurde.</i>, warum wird er noch besonders hervorgehoben<sup class="footnote-marker">49</sup><i class="footnote"> Lev. 27,33.</i> ? Um als Beispiel zu dienen<sup class="footnote-marker">50</sup><i class="footnote"> Talmudausg.: <span dir="rtl">לומר לך</span>.</i>: Wie der Zehnt Opfer eines Einzelnen ist<sup class="footnote-marker">51</sup><i class="footnote"> da nur Tiere die einem Besitzer gehören, zehntpflichtig sind, s. Bech. IX, 3.</i>, so sind Gemeindeopfer<sup class="footnote-marker">52</sup><i class="footnote"> und ebenso Opfer, die nicht einem, sondern mehreren Besitzern gemeinschaftlich gehören.</i> ausgeschlossen, und wie der Zehnt ein auf dem Altar darzubringendes Opfertier ist, so sind Opfergaben für den Tempelschatz<sup class="footnote-marker">53</sup><i class="footnote"> Tiere, die man nicht als Opfertiere für den Altar, sondern als Gaben für den Tempelschatz geheiligt hat.</i> ausgeschlossen<sup class="footnote-marker">54</sup><i class="footnote"> Ohne diese aus der Hervorhebung des Zehnt abgeleitete Folgerung würde das Austauschverbot auch für Opfertiere, die für den Tempelschatz bestimmt worden sind, Geltung haben, da Num. 31, 50 auch die für diesen bestimmte Gaben mit dem Ausdruck <span dir="rtl">קרבן</span> bezeichnet werden. Nach der Ansicht des ersten Tanna hat die angezogene Schriftstelle keine Beweiskraft, da dort der Ausdruck <span dir="rtl">קרבן ה׳</span> gebraucht wird, worunter auch Gaben für den Tempelschatz zu verstehen sind, unter dem Ausdruck <span dir="rtl">קרבן לח׳</span> dagegen, der beim Austauschverbot gebraucht wird, sind nur Opfergaben, die für den Altar bestimmt sind, zu verstehen.</i>.
+
+Chapter 2
+
+Es gibt Bestimmungen, die für Privatopfer gelten und nicht für Gemeindeopfer, und solche, die für Gemeindeopfer gelten und nicht für Privatopfer. Privatopfer können ausgetauscht werden, Gemeindeopfer können nicht ausgetauscht werden; als Privatopfer können männliche Tiere und weibliche dargebracht werden<sup class="footnote-marker">1</sup><i class="footnote"> es gibt solche, für die männliche, und solche, für die weibliche Tiere vorgeschrieben sind.</i>, als Gemeindeopfer nur männliche<sup class="footnote-marker">2</sup><i class="footnote"> es gibt keine Gemeindeopfer, für die weibliche Tiere vorgeschrieben sind.</i>; Privatopfer muss man auch nachträglich darbringen <sup class="footnote-marker">3</sup><i class="footnote"> unter den Privatopfern, für die eine bestimmte Zeit vorgeschrieben ist, wo sie dargebracht werden müssen, gibt es auch solche, die auch, wenn die rechtzeitige Darbringung versäumt worden ist, nachträglich dargebracht werden müssen, so z. B. das Ganzopfer einer Wöchnerin und die Opfer des Aussätzigen.</i> und ebenso ihre Giessopfer<sup class="footnote-marker">4</sup><i class="footnote"> Unter <span dir="rtl">נסכים</span> versteht man sowohl die Weinopfer wie die Mehlopfer, die als Zugaben zu den Tieropfern dargebracht wurden (s. Sebach. IV Note 18).</i>, Gemeindeopfer ist man nicht verpflichtet nachträglich darzubringen<sup class="footnote-marker">5</sup><i class="footnote"> wenn die Zeit verstrichen ist, wo sie hätten dargebracht werden sollen.</i> und ebenso nicht ihre Giessopfer; dagegen muse man ihre Giessopfer nachträglich darbringen, wenn das Schlachtopfer bereits<sup class="footnote-marker">6</sup><i class="footnote"> zur rechten Zeit, aber ohne <span dir="rtl">נסכים</span>.</i> dargebracht worden ist<sup class="footnote-marker">7</sup><i class="footnote"> Ed. Lowe fehlt: <span dir="rtl">אבל חייבים באחריות נסכיהן</span>.</i>. Es gibt Bestimmungen, die für Gemeindeopfer gelten und nicht für Privatopfer: Gemeindeopfer verdrängen den Schabbat und die Unreinheit<sup class="footnote-marker">8</sup><i class="footnote"> nur die durch einen Toten verursachte Unreinheit. Gemeindeopfer, für deren Darbringung eine bestimmte Zeit vorgeschrieben ist, müssen auch in Unreinheit dargebracht werden, wenn keine Priester oder keine bei der Darbringung gebrauchten Dienstgeräte da sind, die nicht durch eine Toten-Unreinheit verunreinigt worden sind (s. Maim. <span dir="rtl">הלכות ביאת מקדש</span> IV, 10—16).</i>, Privatopfer verdrängen nicht den Schabbat und nicht die Unreinheit. Darauf sagte R. Meïr: Sind nicht auch die Pfannenopfer des Hohepriesters<sup class="footnote-marker">9</sup><i class="footnote"> die 12 in der Pfanne hergestellten Kuchen, die der Hohepriester täglich zur Hälfte morgens und zur anderen Hälfte nachmittags darzubringen hatte.</i> und der Stier am Versöhnungstage <sup class="footnote-marker">10</sup><i class="footnote"> den der Hohepriester als Sündopfer für sich darbrachte.</i> Privatopfer und doch verdrängen sie den Schabbat und die Unreinheit! [Der Grund ist] nur, dass sie an eine bestimmte Zeit gebunden sind<sup class="footnote-marker">11</sup><i class="footnote"> und Opfer, die zu einer bestimmten Zeit, darzubringen sind, den Schabbat und die Unreinheit verdrängen, gleichviel ob es Gemeindeopfer oder Privatopfer sind. Nach dem ersten Tanna, der nicht dieser Ansicht ist, verdrängen trotzdem auch die Pfannenopfer des Hohepriesters und der Stier am Versöhnungstage den Schabbat und die Unreinheit, weil sie insofern Gemeindeopfer sind, als ihre Darbringung eine der Gemeinde obliegende Verpflichtung ist, wenn der Hohepriester sie auch aus eigenen Mitteln darzubringen hat. Im Talmud Joma 50 a heisst es in dem Ausspruche des R. Meir: <span dir="rtl">פר יום הכפורים וחביתי כהן גדול ופסח</span>.</i>.
+Privat-Sündopfer, deren Eigentümer<sup class="footnote-marker">12</sup><i class="footnote"> Mischnaausg.: <span dir="rtl">בעליו</span>.</i> bereits anderweitig gesühnt sind<sup class="footnote-marker">13</sup><i class="footnote"> das Opfertier ist abhanden gekommen, und der Eigentümer hat, bevor es sich wiedergefunden hat, anstatt desselben schon ein anderes Tier dargebracht.</i>, lässt man umkommen<sup class="footnote-marker">14</sup><i class="footnote"> Talmudausg.: <span dir="rtl">מתת</span>, ebenso <span dir="rtl">ר׳ יהודה אומר תמות ,ושל צבור אינה מתה</span>, danach ist <span dir="rtl">הטאת</span> in der Einzahl zu lesen.</i>, ebensolche Gemeindeopfer lässt man nicht umkommen<sup class="footnote-marker">15</sup><i class="footnote"> sondern man lässt sie weiden, bis sie einen Leibesfehler bekommen, der sie zum Opfer untauglich macht, und kann sie dann verkaufen.</i>; R. Juda sagt: Man lässt sie umkommen. Es sagte<sup class="footnote-marker">16</sup><i class="footnote"> Talmudausg. <span dir="rtl">ר׳ שמעון אומר</span>.</i> R. Simon: Wie wir finden, dass<sup class="footnote-marker">17</sup><i class="footnote"> von den 5 Sündopfer-Tieren, betreff deren die halachische Überlieferung bestimmt, dass man sie umkommen lassen muss (ṡ. Sebach. VIII Note 1).</i> für das Junge eines Sündopfers und für das mit einem Sündopfer Ausgetauschte und für ein Sündopfer, dessen Eigentümer gestorben ist, diese Bestimmung nur bei einem Privatopfer getroffen ist, nicht aber bei einem Gemeindeopfer<sup class="footnote-marker">18</sup><i class="footnote"> weil es bei Gemeinde-Sündopfern weder ein von einem Sündopfer geworfenes Junges gibt, da Gemeinde-Sündopfer immer nur männliche Tiere sind, noch ein mit einem Sündopfer Ausgetauschtes, weil bei Gemeindeopfern ein Austausch gar keine Geltung hat (s oben I, 6), noch ein Sündopfer, dessen Eigentümer gestorben ist, da eine Gemeinde niemals ausstirbt.</i>, so gilt diese Bestimmung auch für solche, deren Eigentümer bereits gesühnt sind und die ihr Jahresalter überschritten haben<sup class="footnote-marker">18a</sup><i class="footnote"> Zu den meisten Arten von Sündopfern durften nur Tiere, die noch nicht über ein Jahr alt sind, verwendet werden.</i>, nur bei Privatopfern, nicht aber bei Gemeindeopfern<sup class="footnote-marker">19</sup><i class="footnote"> Die Widerlegung des nahe liegenden Einwands, dass vielleicht die Bestimmung für die drei erstgenannten Fälle, bei denen es sich nur um Privatopfer handeln kann, nur für Privatopfer gegeben worden ist, für die beiden letzteren Fälle dagegen, bei denen es sich auch um Gemeindeopfer handeln kann, trotzdem auch für Gemeindeopfer, siehe im Talmud.</i>.
+Es gibt für Opfertiere strengere Bestimmungen als für Ausgetauschtes und für Ausgetauschtes strengere als für Opfertiere<sup class="footnote-marker">20</sup><i class="footnote"> Talmudausg. add.: <span dir="rtl">חוטר בקדשים מבתמורה</span>.</i>. Opfertiere können ausgetauscht werden, Ausgetauschtes dagegen kann nicht ausgetauscht werden<sup class="footnote-marker">21</sup><i class="footnote"> S. I. Note 38.</i>. Die Gemeinde und mehrere Teilhaber zusammen können [ein Tier] heiligen, aber nicht austauschen<sup class="footnote-marker">22</sup><i class="footnote"> S. I, 6.</i>. Einzelne Glieder und ungeborene Junge kann man heiligen, aber nicht austauschen<sup class="footnote-marker">23</sup><i class="footnote"> S. I, Note 26.</i>. Es gibt für das Ausgetauschte strengere Bestimmungen<sup class="footnote-marker">24</sup><i class="footnote"> Talmudausg. add.: <span dir="rtl">מבקדשים</span>.</i>: Die Heiligkeit trifft auch ein Tier, das mit einem bleibenden Fehler behaftet ist<sup class="footnote-marker">25</sup><i class="footnote"> Ed Lowe: <span dir="rtl">עליה בבעלת מום</span>.</i>, so dass es<sup class="footnote-marker">26</sup><i class="footnote"> wenn man ein solches Tier als Austausch für ein fehlerfreies Opfertier bestimmt hat.</i>, selbst nachdem es [durch Auslösung] profan geworden ist, nicht geschoren und nicht zur Arbeit verwendet werden darf<sup class="footnote-marker">27</sup><i class="footnote"> sondern nur verzehrt werden darf, es untersteht denselben Bestimmungen wie ein Opfertier, das erst nach seiner Heiligung von einem Fehler befallen worden ist (s. Bechor. II, 3), obwohl es bereits fehlerhalt war, als es durch den Austausch geheiligt wurde, weil die Bestimmung der Schrift (Lev. 27,10): <span dir="rtl">ולא ימיר אותו טוב ברע או רע בטוב</span> dahin ausgelegt wird, dass auch ein fehlerhaftes Tier durch Austausch heilig wird. Heiligt man dagegen ein Tier, das bereits von einem Fehler behaftet ist, so darf es, nachdem es ausgelöst worden ist, auch geschoren und zur Arbeit verwendet werden (s. Bechor. II, 2).</i>. R. Jose, Sohn des Jehuda, sagt: Beim Austausch gilt ein irrtümliches Bestimmen wie ein beabsichtigtes<sup class="footnote-marker">28</sup><i class="footnote"> Auch wenn man eigentlich gar nicht beabsichtigt hatte, das zu sagen, was man gesagt hat, der Eigentümer eines Ganzopfertieres und eines Friedensopfertieres hatte z. B. die Absicht, das Tier als Austausch für da3 Ganzopfertier zu bestimmen, und er hat sich geirrt und es als Austausch für das Friedensopfertier bestimmt, oder es wollte jemand sagen, der schwarze Ochse, der aus meinem Hause herauskommen wird, soll Austausch für dieses mir gehörende Opfertier sein, er hat sich aber geirrt und gesagt, der weisse Ochse, und es ist dann tatsächlich ein weisser Ochse aus seinem Hause herausgekommen, so ist das Tier trotzdem als Austausch heilig und er erhält wegen Übertretung des Austausch-Verbotes die Geisselstrafe. Nach dem Talmud wird dieses aus dem überflüssigen <span dir="rtl">,יהיה״ קודש</span> (Lev. 27,10) geschlossen: es wird heilig, selbst wenn es nur irrtümlich zum Austausch bestimmt worden ist. Hat jedoch der Austauschende das Austausch-Verbot irrtümlich übertreten, indem er gar nicht gewusst hat, dass es verboten ist, ein Opfertier auszutauschen, so ist zwar das Tier als Austausch heilig, er selbst aber erhält für den Austausch keine Geisselstrafe (Maim. <span dir="rtl">הלכית תמורה</span> I, 2).</i>, bei der Heiligung gilt ein irrtümliches Bestimmen nicht wie eia beabsichtigtes<sup class="footnote-marker">29</sup><i class="footnote"> Hat man nicht tatsächlich die Absicht gehabt, dieses Tier zu heiligen und es für diese Opferart zu bestimmen, so ist es auch nicht heilig, ist es ein fehlerhaftes Tier, das man zum Opfertier bestimmt hat, so erhält man deshalb auch nicht die Geisselsstrafe, deren derjenige sich schuldig macht, der ein fehlerhaftes Tier als Opfer für den Altar heiligt (Talm. 6b; Maim. <span dir="rtl">הלכות איםורי מזבח</span> I, 1 u. 3).</i>. R. Elasar<sup class="footnote-marker">30</sup><i class="footnote"> Ed. Lowe: <span dir="rtl">ר׳ אליעזר</span>.</i> sagt: Eia Bastard, ein Trefa, ein seitwärts Herausgezogenes, ein Geschlechtsloses<sup class="footnote-marker">31</sup><i class="footnote"> dessen Geschlecht nicht zu erkennen ist. <span dir="rtl">טומטום</span> vom aram. <span dir="rtl">טמטם</span> = verstopfen.</i> und eine Zwittergeburt werden [durch Austausch] nichtheilig<sup class="footnote-marker">32</sup><i class="footnote"> obwohl sonstige fehlerbehaftete Tiere durch Austausch heilig werden.</i> und machen [den Austausch] nicht heilig<sup class="footnote-marker">33</sup><i class="footnote"> wenn man ein profanes Tier als Austausch für ein solches heiliges Tier bestimmt hat. Ein Tier, das trefa ist, kann ein heiliges Tier sein, wenn es erst, nachdem es geheiligt worden, trefa geworden ist, und auch ein Bastard, ein seitwärts Herausgezogenes, ein Geschlechtsloses und eine Zwittergeburt können heilige Tiere sein, wenn das Muttertier ein Opfertier war, das erst, nachdem es geheiligt worden, trächtig geworden ist, in diesem Falle ist auch das Junge, trotzdem es nicht als Opfer dargebracht werden kann, dennoch heilig, weil es ein Teil des Muttertieres ist. Trotzdem wird selbst nach R. Jehuda, der der Ansicht ist, dass auch das Austauschen des von einem Opfertiere geworfenen Jungen als Austausch gilt (s. oben I, 5), ein für ein solches Tier ausgetauschtes Tier nicht heilig, weil im Gegensatz zu sonstigen mit Fehlern behafteten Tieren, diese Tiere bis auf das Trefa besondere Arten von Tieren bilden, die sich überhaupt zu Opfertieren gar nicht eignen, die Bestimmungen über den Austausch sich aber nur auf solche Tiere beziehen, von deren Art Opfer dargebracht werden können. Ein Tier, das trefa ist, gehört allerdings zu einer Tierart, von der Opfer dargebracht werden können, da es aber zum Genuss verboten ist, ist es ebenfalls nicht mit einem sonstigen fehlerhaften Tiere zu vergleichen und haben deshalb die Bestimmungen über den Austausch für dasselbe ebenfalls keine Geltung.</i>.
+
+Chapter 3
+
+Bei folgenden Opfertieren erhalten die von ihnen geworfenen Jungen und die mit ihnen ausgetauschten Tiere die gleiche Heiligkeit wie sie selbst: Das Junge von einem Friedensopfer und mit ihm Ausgetauschtes, ihr<sup class="footnote-marker">1</sup><i class="footnote"> das von einem Friedensopfer wie das von einem mit einem Friedensopfer Ausgetauschten (Maim.).</i> Junges und das Junge von ihrem Jungen und so weiter bis in die Unendlichkeit gelten wie Friedensopfer und erfordern Händeaufstützen, Giessopfer, Schwingung und [die Abgabe von] Brust und Schenkel<sup class="footnote-marker">2</sup><i class="footnote"> Talmudausg.: <span dir="rtl">ותנופת חזה ושוק</span>.</i>. R. Elieser sagt: Das Junge von einem Friedensopfer wird nicht als Friedensopfer dargebracht<sup class="footnote-marker">3</sup><i class="footnote"> sondern man muss es einsperren und umkommen lassen. Obgleich es eigentlich dargebracht werden dürfte, haben nach R. Elieser die Weisen diese Anordnung getroffen, damit der Eigentümer eines Friedensopfers dasselbe nicht so lange stehen lasse, bis es Junge gebiert, und gegen das Gebot (Deut. 12, 6), es an dem nächstfolgenden Feste darzubringen, oder gar gegen das Verbot (Deut. 23, 22), es nicht länger als bis zum dritten Feste zurückzuhalten, sich versündige (Maim.) oder in der Zwischenzeit es scheren lasse oder zur Arbeit verwende (Raschi und Bart.). Diese Befürchtung liegt aber nur bei Friedensopfern vor, weil solche in grosser Anzahl dargebracht wurden, der Eigentümer auch ein Interesse daran hatte, noch Junge von ihnen zu ziehen, weil ihm das Fleisch zufiel. Beim Dankopfer dagegen (s. die folgende Mischna), wo ersteres nicht der Fall ist, stimmt auch R. Elieser zu, dass das Junge dargebracht wird (s. dagegen Maim. <span dir="rtl">הלכות תמורה</span> IV, 1). Über das Junge eines mit einem Friedensopfer Ausgetauschten spricht sich R. Elieser nicht aus. Nach Tosf. R. Akiba Eger ist auch dafür nach R. Elieser das vorbeugende Verbot unserer Weisen nicht getroffen worden, weil es doch nur selten vorkommt, dass jemand gegen das Verbot ein Opfertier austauscht Straschun dagegen meint, dass, wenn schon das Junge von einem Friedensopfer nicht dargebracht werden darf, das Junge von einem Ausgetauschten noch viel weniger dargebracht werden dürfe, da es nach Talm. 20 b (s. Raschi v. <span dir="rtl">ולד שני</span>) mit dem Jungen des Jungen von einem Friedensopfer auf gleicher Stufe steht, deshalb brauchte das R. Elieser garnicht erst besonders zu erwähnen.</i>; die Weisen sagen: Es wird dargebracht. Es sagte R. Simon: Darauf erstreckt sich ihre Meinungsverschiedenheit nicht, dass das Junge eines Jungen von einem Friedensopfer und das Junge eines Jungen von einem Ausgetauschten nicht dargebracht werden<sup class="footnote-marker">4</sup><i class="footnote"> da stimmen auch die Weisen der Ansicht des R. Elieser zu, dass es nicht dargebracht werden darf, weil der Eigentümer offenbar absichtlich das Opfertier so lange hat stehen lassen, um Junge von ihm zu ziehen.</i>. Worin sind sie verschiedener Ansicht? Betreff des Jungen selbst, da sagt R. Elieser, es wird nicht dargebracht, während die Weisen sagen, es wird dargebracht. Es bezeugten R. Josua und R. Papjas<sup class="footnote-marker">5</sup><i class="footnote"> Eduj. VII, 6.</i>, dass das Junge von einem Friedensopfer als Friedensopfer dargebracht wird<sup class="footnote-marker">6</sup><i class="footnote"> Ed. Ven. fehlt <span dir="rtl">שיקרב שלמים</span>.</i>. Es sagte R. Papjas: Ich bezeuge, dass wir eine Friedensopfer-Kuh hatten, sie selbst am Pessach verzehrten und ihr Junges am Feste<sup class="footnote-marker">7</sup><i class="footnote"> Unter <span dir="rtl">חג</span> ohne weiteren Zusatz ist gewöhnlich das Hüttenfest zu verstehen. Hier kann das Hüttenfest nicht gemeint sein, da mit dem Hinausschieben des Darbringens bis zum Hüttenfeste das Gebot (Deut 12, 6), es am nächstfolgenden Feste darzubringen, übertreten worden wäre, es ist hier mit <span dir="rtl">חג</span> vielmehr das nächstfolgende Fest, das ist das Wochenfest, gemeint. Nach einer anderen Ansicht im Talmud ist hier wie gewöhnlich <span dir="rtl">חג</span> das Hüttenfest, und das Tier konnte am Wochenfeste nicht dargebracht werden, weil es damals krank und deshalb zum Opfer untauglich war.</i> als Friedensopfer verzehrten.
+Das Junge von einem Dankopfer und mit ihm Ausgetauschtes, ihr Junges und das Junge von ihrem Jungen und so weiter bis in die Unendlichkeit gelten wie Dankopfer, nur erfordern sie kein Brotopfer<sup class="footnote-marker">8</sup><i class="footnote"> Dies wird daraus geschlossen, weil bei der Anordnung, zu dem Dankopfor auch ein Brotopfer darzubringen (Lev. 7,12), ausdrücklich hinzugefügt wird, dass man es <span dir="rtl">על זבח התודה</span> d. h. nur zu dem Dankopfer selbst darzubringen hat, nicht aber zu den Jungen von einem Dankopfer oder einem mit ihm Ausgetauschten.</i>. Mit einem Ganzopfer Ausgetauschtes<sup class="footnote-marker">9</sup><i class="footnote"> wenn es ein männliches Tier ist, da als Ganzopfer nur männliche Tiere dargebracht werden dürfen. Hat man ein weibliches Tier mit einem Ganzopfer ausgetauscht, so muss man es weiden lassen, bis es einen Leibesfehler bekommt, es dann verkaufen und für den Erlös ein Ganzopfer darbringen.</i> und das Junge des mit ihm Ausgetauschten<sup class="footnote-marker">10</sup><i class="footnote"> wenn man ein weibliches Tier mit einem Ganzopfer ausgetauscht hat. Ed. Ven. <span dir="rtl">וורד תמורתה</span>.</i>, ihr Junges und das Junge von ihrem Jungen und so weiter bis in die Unendlichkeit gelten wie Ganzopfer, sie erfordern Abhäutung und Zerlegung und sind ganz für das Altarfeuer bestimmt.
+Wenn jemand ein weibliches Tier zum Ganzopfer bestimmt hat und es wirft ein männliches Junges, muss es weiden, bis es einen Fehler bekommt, und dann verkauft werden, und für das Geld bringt man ein Ganzopfer<sup class="footnote-marker">11</sup><i class="footnote"> Das Junge selbst darf aber nicht als Ganzopfer dargebracht werden, weil es seine Heiligkeit nur dem Muttertiere zu verdanken hat, dieses selbst aber auch nicht als Ganzopfer dargebracht werden durfte, im Gegensätze zu dem Jungen eines mit einem männlichen Ganzopfer ausgetauschten Tieres (s. die vorhergehende Mischna, dessen Heiligkeit auf das männliche Ganzopfer zurückgeht, durch das erst das damit ausgetauschte Muttertier heilig geworden ist.</i>; R. Elasar<sup class="footnote-marker">12</sup><i class="footnote"> So und nicht <span dir="rtl">אליעזר</span> lesen ed. pr. und Lowe, s. Tosf. Jomt.</i> sagt: Es wird selbst als Ganzopfer dargebracht. Wenn jemand ein weibliches Tier zum Schuldopfer bestimmt hat<sup class="footnote-marker">13</sup><i class="footnote"> während auch als Schuldopfer nur ein männliches Tier dargebracht werden kann.</i>, muss es weiden, bis es einen Fehler bekommt<sup class="footnote-marker">14</sup><i class="footnote"> Bevor es einen Leibesfehler bekommt, darf es aber nicht verkauft werden, obgleich der Eigentümer, da das Tier selbst sich nicht zur Darbringung als Schuldopfer eignet, doch nur gemeint haben kann, dass er den Erlös des Tieres zum Schuldopfer bestimmt, weil durch diese Bestimmung des Erlöses (<span dir="rtl">קדושת דמים</span>) des Tieres zum Schuldopfer auch das Tier selbst insoweit heilig wird (<span dir="rtl">קדושת הגוף</span>), dass es erst, wenn es durch einen Leibesfehler überhaupt zur Darbringung untauglich geworden ist, verkauft werden darf.</i>, und dann verkauft werden, und für das Geld bringt man ein Schuldopfer<sup class="footnote-marker">15</sup><i class="footnote"> Das für das Schuldopfer Gesagte gilt auch für das Ganzopfer und das für das Ganzopfer Gesagte auch für das Schuldopfer. Die Mischna bespricht bei dem Ganzopfer den Fall, wenn jemand ein weibliches Tier zum Ganzopfer bestimmt hat und es ein männliches Junges wirft, dass man dieses Junge selbst nicht als Ganzopfer darbringen darf, obwohl es doch weibliche Tiere gibt, die als Ganzopfer dargebracht werden, nämlich beim Vogelopfer, da bei den Vogelopfern nicht zwischen männlichen und weiblichen Tieren unterschieden wird, daraus geht von selbst hervor, dass man bei einem Schuldopfer in einem solchen Falle das Junge noch viel weniger darbringen darf, da zu einem Schuldopfer niemals weibliche Tiere verwendet werden, da es dabei keine Vogelopfer gibt. Beim Schuldopfer stimmt deshalb auch R. Elasar der Ansicht zu, dass das Junge selbst nicht als Ganzopfer dargebracht werden darf (s. Talmud). Die Bestimmung wiederum, dass das als weibliches Tier zu dem genannten Opfer nicht geeignete Tier nicht eher verkauft werden darf, als bis es einen Leibesfehler bekommen hat, bespricht die Mischna beim Schuldopfer, obgleich da weibliche Tiere von der Darbringung vollkommen ausgeschlossen sind, der Eigentümer deshalb doch nur den Erlös des Tieres zum Schuldopfer bestimmt haben kann, woraus hervorgeht, dass man noch viel weniger ein weibliches Tier, das man zum Ganzopfer bestimmt hat, verkaufen darf, bevor es einen Leibesfehler bekommen hat, da weibliche Tiere von der Darbringung als Ganzopfer doch nicht vollständig ausgeschlossen sind. Hier stimmt darum auch R. Simon der Ansicht zu, dass es, bevor es einen Fehler bekommen hat, nicht verkauft werden darf (s. Raschi und Bart.). Raschi scheint auch beim Ganzopfer in der Mischna gelesen zu haben: <span dir="rtl">המפריש נקבה לעולה חרעח עד שתסתאב</span> (s. Talm. 20 a. v. <span dir="rtl">מכח קדושה</span>).</i>. Ist sein Schuldopfer bereits dargebracht<sup class="footnote-marker">16</sup><i class="footnote"> so dass er für das Geld zunächst keine Verwendung mehr hat.</i>, fällt das Geld in die Spendenbüchse<sup class="footnote-marker">17</sup><i class="footnote"> aus der man freiwillige Ganzopfer darbrachte, wenn gerade sonst keine Opfer darzubringen waren.</i>. R. Simon sagt: Es wird, ohne dass es einen Fehler hat, verkauft. Das mit einem Schuldopfer Ausgetauschte<sup class="footnote-marker">18</sup><i class="footnote"> sei es ein männliches oder ein weibliches Tier.</i>, das Junge von einem damit Ausgetauschten, ihr Junges und das Junge von ihrem Jungen und so weiter bis in die Unendlichkeit müssen weiden, bis sie einen Fehler bekommen<sup class="footnote-marker">19</sup><i class="footnote"> weil die Tradition lehrt, dass alles, was beim Sündopfer zum Umkommen verurteilt ist, beim Schuldopfer weiden muss, bis es einen Leibesfehler bekommt (s. Talm. 18 a), für das mit einem Sündopfer Ausgetauschte das Umkommenlassen aber Vorschrift ist (s. weiter IV, 1)</i>, dann werden sie verkauft, und das Geld fällt in die Spendenbüchse; R. Elieser sagt: Man lässt sie umkommen<sup class="footnote-marker">20</sup><i class="footnote"> R. Elieser bestreitet diese Tradition, nach ihm gilt vielmehr auch in dieser Beziehung für das Schuldopfer dasselbe wie für das Sündopfer (vgl. Sebach. I, 1).</i>; R. Elasar sagt: Man bringt für das Geld Ganzopfer<sup class="footnote-marker">21</sup><i class="footnote"> Der Erlös fällt nicht der Spendenkasse zu, um dann für die Darbringung freiwilliger Gemeinde-Ganzopfer verwendet zu werden, sondern der Eigentümer selbst bringt für den Erlös ein Ganzopfer dar.</i>. Ein Schuldopfer, dessen Eigentümer gestorben ist oder bereits anderweitig gesühnt ist, muss<sup class="footnote-marker">22</sup><i class="footnote"> ebenfalls nach dem Note 19 angegebenen Lehrsatze.</i> weiden, bis es einen Fehler bekommt und dann verkauft werden, und das Geld fällt in die Spendenbüchse; R. Elieser sagt: Man lässt es umkommen; R. Elasar sagt: Man bringt für das Geld Ganzopfer<sup class="footnote-marker">23</sup><i class="footnote"> Der Text des zweiten Teils dieser Mischna weist in den alten Mischnadrucken eine ganze Reihe von Abweichungen von unseren Mischnaausgaben auf. In ed. pr. und ed. Ven wird übereinstimmend zuerst der Satz von <span dir="rtl">שפתו בעליו ושכפרו בעליו</span> gebracht und dann erst der von <span dir="rtl">תמורת אשם ולד ובו׳</span>. Der Text lautet in beiden Editionen übereinstimmend: <span dir="rtl">ושכפרו בעליו ירעה עד שיסתאב וימכר ויפלו דמיו לנדבה ר׳ אליעזר אומר ימות ר׳ אלעזר אומר יביא בדמיו עולה. תמורת אשם ולד שלמים תמותן וולד וולדן עד סוף העולם ירעו עד שיסתאבו וימכרו ויפלו דמיהן לנדבה ר׳ אליעזר אומר ימותו ור׳ אלעזר אומר יביא בדמיהן עולות</span>. Ed. Lowe macht aus den zwei Sätzen sogar drei, dort lautet der Text folgendermassen: <span dir="rtl">אשם שמתו בעליו ושכפרו בעליו ירעה עד שיסתאב וימכר ויפלו דמיו לנדבה ר׳ אליעזר אומר ימות ר׳ יהושע אומר יביא בדמיו עולה. תמורת אשם וולד שלמים וולדן וולד ולדן עד סוף העולם ירעו עד שיסתאבו וימכרו ויפלו דמיהן לנדבה ר׳ אליעזר אומר ימותו ר׳ יהושע אומר יביא בדמיהן ע</span> <span dir="rtl">ר׳ אליעזר אומר ימות ר׳ אלעזר אומר יביא בדמיו עולה</span>. Die abweichende Lesart <span dir="rtl">ר׳ יהושע</span> statt <span dir="rtl">ר׳ אלעזר</span> findet sich auch im Talmud : Schebuot 12a und Pessach. 78 a.</i>.
+Ist nicht auch die Spendenbüchse zu Ganzopfern bestimmt<sup class="footnote-marker">24</sup><i class="footnote"> S. Note 17.</i> ? Was ist also der Unterschied zwischen der Ansicht des R. Elasar<sup class="footnote-marker">25</sup><i class="footnote"> Ed. pr. und Lowe : <span dir="rtl">ר׳ אליעזר</span>.</i> und der der Weisen? Nur der, dass, wenn es als Pflichtopfer<sup class="footnote-marker">26</sup><i class="footnote"> d. h wenn der Eigentümer selbst verpflichtet ist, für den Erlös ein Ganzopfer darzubringen. Die Talmudausg. lesen: <span dir="rtl">עילה</span></i> dargebracht wird, er seine Hände aufstützen und das dazu gehörige Giessopfer bringen und zwar das Giessopfer von dem Seinigen bringen muss, und wenn er ein Priester ist, die Opferhandlungen und das Fell ihm zustehen<sup class="footnote-marker">27</sup><i class="footnote"> Die Bestimmung Deut.18, 6—7 lehrt nach der Überlieferung, dass jeder Priester jederzeit das Recht hat, seine eigenen Opfer selbst darzubringen, auch wenn er nicht zu der gerade fungierenden Priesterabteilung gehört; ist es ein Opfer, dessen Fleisch von den Priestern verzehrt wird, so erhält er das Fleisch zum Verzehren, ist es ein Ganzopfer, so gehört ihm das Fell (Bab. kam. 109 b).</i>, während, wenn es aus der Spendenbüchse dargebracht wird, er nicht die Hände aufstützt<sup class="footnote-marker">28</sup><i class="footnote"> Bei von der Gemeinde dargebrachten Opfern findet mit zwei Ausnahmen überhaupt kein Händeaufstützen statt, s. Menach. IX, 7.</i>, das dazu gehörige Giessopfer nicht darzubringen braucht, sondern das Giessopfer aus Gemeindemitteln gebracht wird, und auch wenn er ein Priester ist, die Opferhandlungen und das Fell der fungierenden Priesterabteilung zustehen.
+Das mit einer Erstgeburt oder einem Zehnt Ausgetauschte, ihr<sup class="footnote-marker">29</sup><i class="footnote"> das Junge eines Zehnt oder das eines mit einer Erstgeburt oder einem Zehnt Ausgetauschten.</i> Junges und das Junge von ihrem Jungen und so weiter bis in die Unendlichkeit gelten wie Erstgeburt und Zehnt<sup class="footnote-marker">30</sup><i class="footnote"> insofern als sie, auch nachdem sie einen Fehler bekommen haben, nicht auf dem Markte verkauft und geschlachtet werden dürfen und das Fleisch nicht nach Gewicht abgewogen werden darf, als Opfer dargebracht dagegen werden sie nicht (s. Bechor. IX, 8).</i> und werden, nachdem sie einen Fehler bekommen haben, von den Eigentümern<sup class="footnote-marker">31</sup><i class="footnote"> das durch den Zehnt heilig gewordene von den Eigentümern und das durch die Erstgeburt heilig gewordene von dem Priester, der die Erstgeburt von dem Eigentümer erhalten hat.</i> verzehrt. Was ist der Unterschied zwischen Erstgeburt und Zehnt<sup class="footnote-marker">32</sup><i class="footnote"> wenn sie wegen eines Leibesfehlers nicht dargebracht werden können.</i> und allen übrigen Opfertieren<sup class="footnote-marker">33</sup><i class="footnote"> die wegen Untauglichkeit nicht dargebracht werden können.</i> ? Alle Opfertiere werden auf dem Marktplatz verkauft und auf dem Marktplatz geschlachtet und nach Gewicht abgewogen, ausser Erstgeburt und Zehnt<sup class="footnote-marker">34</sup><i class="footnote"> S. Bechor. V, 1.</i>, und alle können ausgelöst werden<sup class="footnote-marker">35</sup><i class="footnote"> indem der Eigentümer das Tier entweder selbst durch eine seinen Wert um ein Fünftel übersteigende Summe auslöst oder es an einen anderen verkauft und dann für das Löse- oder Kaufgeld ein gleiches Opfer darbringt.</i> und das mit ihnen Ausgetauschte<sup class="footnote-marker">36</sup><i class="footnote"> wenn es einen Leibesfehler hat.</i> kann ausgelöst werden, ausser Erstgeburt und Zehnt<sup class="footnote-marker">37</sup><i class="footnote"> da beide, wenn sie einen Leibesfehler haben oder bekommen, ohne erst ausgelöst zu werden, von den Eigentümern verzehrt werden dürfen. Die ihnen trotz ihrer Untauglichkeit zum Opfer noch anhaftende Heiligkeit wird auch durch eine erfolgte Auslösung nicht von ihnen genommen und geht nicht auf das für sie erlegte Löse- oder Kaufgeld über, da es bei der Erstgeburt heisst (Num. 18, 17): <span dir="rtl">לא תפדה</span> „du sollst es nicht auslösen“ und ebenso bei dem Viehzehnt (Lev. 27,83): <span dir="rtl">לא יגאל</span> „es soll nicht ausgelöst werden“.</i>, und alle<sup class="footnote-marker">38</sup><i class="footnote"> ausserhalb des heiligen Landes zu Opfern bestimmte Tiere.</i> werden auch vom Ausland nach dem heiligen Lande<sup class="footnote-marker">39</sup><i class="footnote"> In den Talmudausg. und einigen Mischnaausg. fehlt das Wort: <span dir="rtl">לארץ</span>.</i> gebracht, ausser Erstgehurt und Zehnt<sup class="footnote-marker">40</sup><i class="footnote"> Im Sifre wird dieses aus dem Schriftverse Deut. 12, 26 geschlossen, wo vorgeschrieben wird, dass man geheiligte Tiere nach dem von Gott erwählten Ort bringen soll, um sie dort darzubringen. Diese Schriftstelle könne sich nicht auf im heiligen Lande geheiligte Tiere beziehen, dass man sie nach dem erwählten Orte bringen soll, da dieses bereits im vorhergehenden V. 6 vorgeschrieben ist, vielmehr beziehe sich diese Schriftstelle auf im Auslande geheiligte Tiere. Daraus aber, dass der dort gebrauchte Ausdruck <span dir="rtl">קדשיך</span>, der alle Arten von Opfertieren umfasst, durch das nachfolgende <span dir="rtl">ונדריך</span> wieder eingeschränkt wird, sei zu schliessen, dass diese Bestimmung auf Erstgeburt und Zehnt, zu denen ein Tier durch freiwilliges Gelübde niemals bestimmt werden kann, sich nicht erstreckt.</i>. Hat man sie [von dort) gebracht, werden sie, wenn sie fehlerfrei sind, dargebracht, haben sie einen Fehler, werden sie, da sie fehlerbehaftet sind, von den Eigentümern<sup class="footnote-marker">41</sup><i class="footnote"> der Zehnt von dem Eigentümer, die Erstgeburt von dem Priester, der sie von dem Eigentümer erhalten hat.</i> verzehrt. Es sagte R. Simon: Was ist der Grund<sup class="footnote-marker">42</sup><i class="footnote"> dass man fehlerfreie Erstgeburt und Zehnt nicht aus dem Auslande nach dem heiligen Lande bringt und darbringt.</i> ? Weil Erstgeburt und Zehnt auch an Ort und Stelle Verwendung<sup class="footnote-marker">43</sup><i class="footnote"> <span dir="rtl">פרנסה</span> eig.; Leitung, Führung, Versorgung, erst in übertragenem Sinne: Ernährung, Verpflegung, hier in dem Sinne gebraucht; es ist für das Tier gesorgt, dass es seine Verwendung finden kann, ohne erst nach dem heiligen Lande gebracht zu werden, indem man es so lange weiden lässt, bis es einen Leibesfehler bekommt, wo es dann auch ausserhalb des heiligen Landes verzehrt werden kann.</i> finden können, alle übrigen Opfertiere dagegen, selbst wenn sie von einem Fehler befallen werden, in ihrer Heiligkeit verbleiben<sup class="footnote-marker">44</sup><i class="footnote"> und erst ausgelöst werden müssen, wo man dann das Lösegeld doch wieder nach dem heiligen Lande bringen muss, um dort für das ausgelöste Tier ein anderes Tier darzubringen, deshalb soll man nicht erst warten, bis es einen Fehler bekommt, sondern es bald nach dem heiligen Lande bringen, um es selbst dort als Opfer darzubringen. Nach dem Talmud gibt die Mischna hier die Ansicht des R. Ismael wieder; nach der von der Halacha akzeptierten Ansicht des R. Akiba dagegen werden Erstgeburt und Zehnt, selbst wenn sie gegen die Vorschrift aus dem Auslande zur Darbringung nach dem heiligen Lande gebracht worden sind, dort nicht dargebracht (vgl. Chall. IV, 11).</i>.
+
+Chapter 4
+
+Das Junge eines Sündopfers und das mit einem Sündopfer Ausgetauschte und ein Sündopfer, dessen Eigentümer gestorben ist, lässt man umkommen<sup class="footnote-marker">1</sup><i class="footnote"> Man sperrt das Tier in einen abgeschlossenen Raum und lässt es dort ohne Nahrung, so dass es von selbst umkommt</i>, das sein Jahresalter überschritten hat<sup class="footnote-marker">2</sup><i class="footnote"> Zu den meisten Arten von Sündopfern durften nur nicht über ein Jahr alte Tiere verwendet werden.</i> und verloren gegangen [oder verloren gegangen<sup class="footnote-marker">3</sup><i class="footnote"> Nach dem Talmud ist das Wort <span dir="rtl">ושאבדה</span> sowohl zu dem vorhergehenden <span dir="rtl">שעברה שנתה</span> hinauf als auch zu dem nachfolgenden <span dir="rtl">ונמצאת בעלת מום</span> hinunterzuziehen.</i> ] und fehlerbehaftet wiedergefunden worden ist, lässt man, wenn der Eigentümer bereits anderweitig<sup class="footnote-marker">4</sup><i class="footnote"> durch ein an Stelle des verloren gegangenen gebrachtes Sündopfer.</i> gesühnt worden ist<sup class="footnote-marker">5</sup><i class="footnote"> Nach Tosaf., deren Erklärung auch Maim, folgt (s. <span dir="rtl">הלכות פסולי המוקדשין</span> IV. 1 u. 8), meint die Mischna: wenn das Tier erst wiedergefunden worden ist, nachdem der Eigentümer bereits anderweitig gesühnt worden ist. Allerdings muss man in diesem Falle das wiedergefundene Tier auch dann umkommen lassen, wenn es vollständig tauglich zum Opfer ist (s. folgende Mischna), die Mischna setzt hier den Fall aber gerade bei einem zu alt oder fehlerhaft gewordenen Tiere, um zu lehren, dass selbst für ein solches Tier diese Vorschrift gilt, weil man sonst hätte annehmen können, dass man solche Tiere, selbst wenn sie erst nach anderweitiger Sühnung des Eigentümers sich wiedergefunden haben, nicht umkommen zu lassen brauche, weil sie ja nicht erst durch die bereits stattgehabte Sühnung des Eigentümers untauglich zum Opfer geworden, sondern es bereits vorher gewesen sind, und deshalb auf sie die Bestimmung, dass ein Sündopfer, dessen Eigentümer bereits gesühnt worden ist, d. h. das durch die bereits stattgehabte Sühnung des Eigentümers untauglich geworden ist, umkommen muss, gar nicht zutreffe. Raschi dagegen, dessen Erklärung Barten, folgt, ist der entgegengesetzten Ansicht, dass für die Frage, ob man ein Sündopfertier umkommen lassen muss, eine noch hinzukommende anderweitige Untauglichkeit des Tieres erschwerend ins Gewicht fällt. Er erklärt deshalb, dass die Mischna nicht von dem Falle spricht, dass das verloren gegangene Tier sich erst nach der Sühnung des Eigentümers wiedergefunden hat, denn da muss man ja selbst ein vollkommen taugliches Tier umkommen lassen und würde deshalb die Mischna nicht nur von bereits untauglich gewordenen Tieren sprechen. Die Mischna spricht vielmehr von dem Fall, dass das Tier sich wiedergefunden hatte, bevor noch der Eigentümer ein anderes dargebracht hatte, dass er dann aber ein anderes dargebracht hat und dadurch gesühnt worden ist, in diesem Falle würde man das wiedergefundene Tier, wenn es sonst tauglich ist, nicht umkommen zu lassen brauchen, sondern es weiden lassen, bis es einen Fehler bekommt und es dann verkaufen, da es ja wiedergefunden war, bevor der Eigentümer anderweitig gesühnt war; war aber das Tier schon wegen seines Alters oder wegen eines Leibesfehlers untauglich, so muss man es auch in diesem Falle umkommen lassen.</i>, umkommen<sup class="footnote-marker">6</sup><i class="footnote"> Nach der Überlieferung gibt es fünf <span dir="rtl">חטאות מתות</span> d. h. Fälle, in denen man ein Sündopfertier umkommen lassen muss (s. oben II, 2 u. Horaj. 6 b): <span dir="rtl"> ולד חטאת ,תמורת חטאת ,חטאת שכיפרו בעליה ,שמתו בעליה </span> und <span dir="rtl">שעברה שנחה</span>. Nach Raschis Erklärung in unserer Mischna wäre unter <span dir="rtl">שבפרו בעליה</span> zu verstehen: ein Sündopfer, das verloren gegangen und erst wiedergefunden worden ist, nachdem der Eigentümer bereits anderweitig gesühnt war, und unter <span dir="rtl">שעברה שנתה</span> : ein durch sein Alter (oder, was die gleiche Folge hat, durch einen Leibesfehler) untauglich gewordenes, das vorher wiedergefunden worden ist, wenn an seiner Stelle dann doch ein anderes dargebracht worden ist. Nach Tosaf. müsste man erklären, dass unter <span dir="rtl">שעברה שנתה</span> auch nur zu verstehen ist: ein durch sein Alter (oder durch einen Leibesfehler) untauglich gewordenes Tier, das erst wiedergefunden worden ist, nachdem der Eigentümer bereits anderweitig gesühnt war, denn wegen des Alters allein lässt man nach der von der Halacha rezipierten Ansicht des Resch Lakisch (Talm. 22 a) das Sündopfertier nicht umkommen, und dass dieser Fall nur deshalb als ein besonderer genannt wird, um hervorzuheben, dass man selbst ein solches schon ohnedies untaugliches Tier in dem Falle von <span dir="rtl">כפרו בעליה</span> umkommen lassen muss. R. Simon dagegen, der der Ansicht ist, dass man von zwei für ein Sündopfer bestimmten Tieren, sobald das eine von ihnen dargebracht worden ist, das andere in jedem Falle umkommen lassen muss, selbst wenn man z. B. von vorneherein ausser dem zum Sündopfer bestimmten Tiere noch ein zweites als Ersatz für dasselbe bestimmt hat, oder ein Sündopfer verloren gegangen ist, sich dann aber wiedergefunden hat, und man erst nachher ein anderes als Ersatz für dasselbe bestimmt hat (s. Tosaf. 10a v. <span dir="rtl">רישא ר״ש</span>), auch wenn es sich um ein vollkommen taugliches Tier handelt, und der trotzdem als fünften Fall <span dir="rtl">שעברה שנתה</span> nennt, scheint nicht der Ansicht des Resch Lakisch zu sein, sondern in der Tat anzunehmen, dass ein Sündopfertier, das die Altersgrenze überschritten hat, auch wenn der Eigentümer noch nicht durch ein anderes Tier gesühnt ist, zum Umkommen verurteilt ist (s. darüber auch Tosaf. Mella 10 b v. <span dir="rtl">ולד חטאת</span>).</i>, ein Austausch mit ihm hat keine Geltung<sup class="footnote-marker">7</sup><i class="footnote"> seine Heiligkeit überträgt sich nicht auf ein anderes Tier, weil weder es selbst dargebracht wird noch wie bei einem fehlerhaften Tiere für den Erlös ein Opfer dargebracht wird.</i>, man darf es nicht benützen<sup class="footnote-marker">8</sup><i class="footnote"> doch ist das nur eine rabbinische Verordnung.</i>, bringt aber für die Nutzniessung kein Opfer für Veruntreuung<sup class="footnote-marker">9</sup><i class="footnote"> aus dem Note 7 angegebenen Grunde.</i>. 1st der Eigentümer noch nicht anderweitig gesühnt worden<sup class="footnote-marker">10</sup><i class="footnote"> nach Tosaf.: wenn das verloren gegangene Tier sich wiedergefunden hat, bevor der Eigentümer anderweitig gesühnt war; nach Raschi: wenn der Eigentümer das andere Tier nicht als Sündopfer darbringen will.</i>, muss es<sup class="footnote-marker">11</sup><i class="footnote"> das zu alt gewordene, das fehlerbehaftete dagegen wird sofort verkauft und man bringt für den Erlös ein anderes.</i> weiden, bis es einen Fehler bekommt, und dann verkauft werden, und man bringt für das Geld ein anderes, ein Austausch mit ihm hat Geltung<sup class="footnote-marker">12</sup><i class="footnote"> wie bei einem fehlerbehafteten Tier, dessen Heiligkeit ja auch nur darin besteht, dass man es verkaufen und für den Erlös ein anderes darbringen muss.</i>, und die Nutzniessung von ihm gilt als Veruntreuung.
+Wenn jemand ein Sündopfer abgesondert hat und es verloren gegangen ist und er ein anderes an seiner Stelle dargebracht hat<sup class="footnote-marker">13</sup><i class="footnote"> Talmudausg.: <span dir="rtl">והפריש</span>, ed. pr. und Ven.: <span dir="rtl">והקריב והפריש</span>.</i>, und nachher findet sich das erste wieder, lässt man es umkommen. Wenn jemand Geld zum Sündopfer abgesondert hat und es verloren gegangen ist, und er statt für dasselbe anderweitig ein Sündopfer dargebracht hat<sup class="footnote-marker">14</sup><i class="footnote"> Talmudausg.: <span dir="rtl">והפריש</span>.</i>, und nachher findet sich das Geld wieder, wirft man<sup class="footnote-marker">15</sup><i class="footnote"> Intrans. für das Pass, des Transit, wie häufig in der Mischna (s. Pessach. III Note 1). Talmudausg.: <span dir="rtl">יוליכם</span>.</i> das Geld in das Salzmeer<sup class="footnote-marker">16</sup><i class="footnote"> damit es nicht wieder aufgefunden und benutzt werden kann.</i>.
+Wenn jemand Geld für sein Sündopfer abgesondert hat und es verloren gegangen ist und er an seiner Stelle anderes Geld abgesondert hat, und bevor er dazu gekommen ist, ein Sündopfer dafür zu kaufen, das erste Geld sich wiedergefunden hat, bringt er von beiden gemeinsam<sup class="footnote-marker">17</sup><i class="footnote"> Talmudausg. ed. pr., ed. Yen. und Lowe. Unsere Mischnaausg.: <span dir="rtl">באלו ובאלו</span>, man mischt beides durcheinander und bestreitet davon die Kosten für ein Sündopfer.</i> ein Sündopfer, und das übrig bleibende Geld fällt in die Spendenbüchse<sup class="footnote-marker">18</sup><i class="footnote"> wie immer der übrig bleibende Betrag des Geldes, das man zur Anschaffung eines Sündopfers bestimmt hat (s. Schekal. II, 5).</i>. Wenn jemand Geld für sein Sündopfer abgesondert hat und es verloren gegangen ist und er an seiner Stelle ein Sündopfer abgesondert hat, und bevor er dazu gekommen ist, es darzubringen, das Geld sich wiedergefunden hat, das Sündopfer aber fehlerbehaftet ist<sup class="footnote-marker">19</sup><i class="footnote"> Ist es dagegen nicht fehlerhaft, so wird es dargebracht, und das wiedergefundene Geld wird nach der Ansicht von Rabbi (s. weiter) in das Salzmeer geworfen, nach der Ansicht der Weisen fällt es der Spendenbüchse zu.</i>, muss es verkauft werden, und er bringt von dem zusammengelegten Gelde ein Sündopfer, und der Rest fällt in die Spendenbüchse. Wenn jemand sein Sündopfer abgesondert hat und es verloren gegangen ist und er an seiner Stelle Geld abgesondert hat, und bevor er dazu gekommen ist, ein Sündopfer dafür zu kaufen, sein Sündopfer sich wiedergefunden hat, es aber fehlerbehaftet ist<sup class="footnote-marker">20</sup><i class="footnote"> Ist es dagegen nicht fehlerhaft, so wird es dargebracht und mit dem abgesonderten Geld geschieht wie in Note 19 angegeben.</i>, muss es verkauft werden, und er bringt von dem zusammengelegten Gelde ein Sündopfer, und der Rest fällt in die Spendenbüchse. Wenn jemand sein Sündopfer abgesondert hat und es verloren gegangen ist und er ein anderes an seiner Stelle abgesondert hat, und bevor er dazu gekommen ist, es darzubringen, das erste sich wiedergefunden hat, beide aber fehlerbehaftet sind, müssen sie verkauft werden, und er bringt von dem zusammengelegten Gelde ein Sündopfer, und der Rest fällt in die Spendenbüchse. Wenn jemand sein Sündopfer abgesondert hat und es verloren gegangen ist und er ein anderes an seiner Stelle abgesondert hat, und bevor er dazu gekommen ist, es darzubringen, das erste sich wiedergefunden hat, und beide fehlerfrei sind, wird eines von ihnen als Sündopfer dargebracht und das andere lässt man umkommen, dies die Worte Rabbis; die Weisen aber sagen: Ein Sündopfer lässt man nur umkommen, wenn es sich erst wiedergefunden hat, nachdem der Eigentümer bereits gesühnt ist<sup class="footnote-marker">21</sup><i class="footnote"> Im Talmud wird die Ansicht der Weisen dahin präzisiert, dass nur in dem Falle, wenn das Sündopfer sich erst wiedergefunden hat, nachdem der Eigentümer bereits gesühnt war, man das Wiedergefundene unbedingt umkommen lassen muss; wie jedoch die Ansicht der Weisen ist, wenn es vorher wiedergefunden worden ist, darüber bringt der Talmud zwei voneinander abweichende Aussprüche. Nach Rab Huna heisst man nach Ansicht der Weisen in diesem Falle den Eigentümer, das wiedergefundene Tier darbringen, das andere braucht man dann nicht umkommen zu lassen, sondern lässt es weiden, bis es einen Fehler bekommt. Hat aber der Eigentümer, ohne zu fragen, eines von den beiden Tieren dargebracht, und wenn selbst das wiedergefundene, so dass jetzt nur noch das andere, das garnicht verloren war, zurückgeblieben ist, so muss man auch nach Ansicht der Weisen das zurückgebliebene Tier umkommen lassen, weil der Eigentümer durch die Darbringung des einen Tieres zu erkennen gegeben hat, dass er das andere nicht mehr als sein Sündopfer betrachtet sehen will. Nach R. Abba dagegen muss man nach Ansicht der Weisen nur in dem Falle, wenn das andere Tier dargebracht und das wiedergefundene zurückgeblieben ist, dieses umkommen lassen. Ist aber das wiedergefundene dargebracht worden, einerlei ob auf eigenen Antrieb des Eigentümers oder auf eingeholte Entscheidung hin, so braucht man das andere nicht umkommen zu lassen, weil eben darin die Divergenz zwischen der Ansicht Rabbis und der der Weisen besteht, dass nach Rabbi das für das verloren gegangene Tier abgesonderte Tier dem gleichen Gesetz untersteht wie das erstere (<span dir="rtl">מפריש לאיבוד כאיבוד</span>), welche Ansicht die Weisen nicht teilen.</i>, und das Geld wirft man nur ins Salzmeer, wenn es sich erst wiedergefunden hat, nachdem der Eigentümer bereits gesühnt ist.
+Wenn jemand sein Sündopfer abgesondert hat und es ist jetzt fehlerbehaftet<sup class="footnote-marker">22</sup><i class="footnote"> d. h. es ist erst nachher fehlerhaft geworden, denn wenn es schon vorher fehlerhaft war, ist das Tier selbst, weil zum Opfer untauglich, garnicht heilig geworden, sondern nur sein Geldwert (<span dir="rtl">קדושת דמים</span>) s. Bechor. II, 2.</i>, muss man es verkaufen und für das Geld ein anderes bringen<sup class="footnote-marker">23</sup><i class="footnote"> Der Grundsatz, dass ein Sündopfer, anstelle dessen bereits ein anderes dargebracht worden ist, umkommen muss, bezieht sich nur auf den Fall, wenn das erstere zur Zeit der Darbringung des zweiten noch im Besitze des Eigentümers war, nicht aber wenn es bereits verkauft war.</i>. R. Elasar, Sohn des R. Simon, sagt: Wenn das zweite dargebracht worden ist, bevor das erste geschlachtet worden ist, muss man es umkommen lassen, weil der Eigentümer bereits gesühnt ist.
+
+Chapter 5
+
+Wie kann man die Erstgeburtspflicht umgehen<sup class="footnote-marker">1</sup><i class="footnote"> In erlaubter Weise. Das Wort <span dir="rtl">ערמה</span> ist nicht gleichbedeutend mit dem deutschen Ausdruck List, dem immer etwas Tadelnswertes anhaftet, sondern hat oft auch die Bedeutung: Klugheit, Berechnung, durch die man etwas zu erreichen versteht, was man ohne sie nicht erreichen würde. Hier handelt es sich darum, eine noch nicht zur Welt gekommene Erstgeburt dem Priester zu entziehen, um sie für sich selbst als Opfer verwenden zu können. Das ist erlaubt, denn nur eine bereits zur Welt gekommene Erstgeburt darf man nicht zu einem anderen Opfer bestimmen (s. Arach. VIII, 7), wohl aber eine noch nicht geborene, weil die Erstgebart erst durch die Gebart heilig wird (Talmud 25a).</i> ? Wenn ein Erstgebärendes trächtig geworden ist, sagt man: „Was dieses in seinem Innern trägt, sei, wenn es ein männliches Tier ist, ein Ganzopfer<sup class="footnote-marker">2</sup><i class="footnote"> es kann jedoch nur zum Ganzopfer bestimmt werden, weil diesem eine noch höhere Heiligkeit innewohnt als der Erstgeburt, da das Fleisch desselben garnicht gegessen wird, nicht aber zum Friedensopfer, dessen Fleisch von den Eigentümern verzehrt wird, während die Erstgeburt nur von den Priestern verzehrt werden darf.</i> “, wirft es dann ein männliches, so wird es als Ganzopfer dargebracht<sup class="footnote-marker">3</sup><i class="footnote"> und er kann damit seine Pflicht erfüllen, wenn er auch schon vorher verpflichtet war, ein Ganzopfer darzubringen.</i>. [Sagt man:] „Wenn es ein weibliches Tier ist, sei es ein Friedensopfer<sup class="footnote-marker">4</sup><i class="footnote"> Es kann nicht gemeint sein, wenn man das von einem erstgebärenden Tiere sagt, da dazu ja gar keine Veranlassung vorliegt, da doch nur die männliche Erstgeburt heilig ist, vielmehr meint die Mischna, wenn man das von einem trächtig gewordenen Sündopfertiere (s. Raschi und Barten.) sagt, da man sonst das Junge, das geboren wird, umkommen lassen muss (s. oben IV, 1), oder von einem anderen trächtigen Opfertiere (s. Maim. Comment.), um das Junge für ein Pflichtopfer, das man darzubringen hat, verwenden zu können. Ebenso kann man auch das noch angeborene Junge, wenn es ein männliches sein sollte, zum Ganzopfer bestimmen.</i> „, und es wirft dann ein weibliches, so wird es als Friedensopfer dargebracht<sup class="footnote-marker">5</sup><i class="footnote"> Dieses und die folgenden Aussprüche der Mischna geben nur die Ansicht des R. Simon ben Gamliel wieder (s. folg. Mischna), wonach auch Junge von erst nach ihrer Heiligung trächtig gewordenen Opfertieren erst durch die Geburt heilig werden, nach der rezipierten Halacha dagegen ist das Junge, solange es im Mutterleibe ist, ein Teil der Mutter (<span dir="rtl">עובר ירך אמו</span>), und sind deshalb Junge von Opfertieren auch schon im Mutterleibe heilig und können nicht zu einer anderen Opferart bestimmt werden (s. weiter VII, 3). Nach R. Simon ben Gamliel darf das Junge aber auch zum Friedensopfer bestimmt werden, obwohl diesem eine niedere Heiligkeit innewohnt als dem Sündopfer (vgl. Note 2), weil es, wenn es Sündopfer bleiben würde, zu gar nichts dienen würde, sondern man es umkommen lassen müsste (Tosf. Jomt.). Ebenso darf nach Maim. auch das Junge eines anderen Opfertieres, wenn es ein weibliches ist, zum Friedensopfer bestimmt werden, obwohl es dadurch keine höhere Heiligkeit erlangt, weil es als weibliches nicht zum Ganzopfer und dadurch zu einer höheren Heiligkeit bestimmt werden kann (Straschun).</i>. [Sagt man<sup class="footnote-marker">6</sup><i class="footnote"> von einem trächtigen Opfertiere.</i>:] „Wenn es ein männliches ist, sei es ein Ganzopfer, und wenn es ein weibliches ist, sei es ein Friedensopfer<sup class="footnote-marker">7</sup><i class="footnote"> auch wenn es ein männliches ist, es zum Friedensopfer bestimmen darf man dagegen nur beim Sündopfertiere, bei anderen Opfertieren aber aus dem Note 2 angegebenen Grunde nicht (Straschun, vgl. Tosf. Jomt.).</i> „, und es wirft ein männliches und ein weibliches, wird das männliche als Ganzopfer und das weibliche als Friedensopfer dargebracht<sup class="footnote-marker">8</sup><i class="footnote"> obwohl man nicht daran gedacht hat, dass es zwei Junge werfen würde, und deshalb auch nur die Absicht gehabt hat, eines als Opfer darzubringen.</i>.
+Wirft es zwei männliche, so wird eines von ihnen als Ganzopfer dargebracht und das zweite wird an Ganzopferpflichtige verkauft, und das Geld ist nichtheilig<sup class="footnote-marker">9</sup><i class="footnote"> es kann hier nicht, wie in dem vorhergehendem Falle, gemeint sein, wenn man von einem Opfertiere gesagt hat: wenn es ein männliches ist, sei es ein Ganzopfer, und wenn es ein weibliches ist, sei es ein Friedensopfer, da dann, wenn von der Bestimmung zum Ganzopfer auch nur das eine der beiden Jungen betroffen wird, das andere doch die Heiligkeit des Muttertieres behalten würde, es könnte deshalb, wenn das Muttertier z. B. ein Sündopfertier ist, keines von beiden als Ganzopfer dargebracht werden, da man ja nicht weiss, welches das zum Ganzopfer bestimmte und welches das als Sündopfer darzubringende ist, und müsste man deshalb beide Tiere umkommen lassen (s. Sebach. VIII, 1). Vielmehr spricht hier die Mischna von dem Fall, dass man diese Bestimmung bei einem trächtigen nichtheiligen Tiere getroffen hat, da sind des Zweifels wegen beide Jungen als Ganzopfertiere zu verwenden, der Eigentümer braucht aber nur eines von ihnen als Ganzopfer darzubringen, da er ja nur ein Ganzopfer gelobt hat, den für das andere erzielten Erlös dagegen darf er zu profanen Zwecken verwenden.</i>. Wirft es zwei weibliche, so wird eines von ihnen als Friedensopfer dargebracht und das zweite wird an Friedensopferpflichtige verkauft, und das Geld ist nichtheilig. Wirft es ein Geschlechtloses oder eine Zwittergeburt<sup class="footnote-marker">10</sup><i class="footnote"> Hier kann es sich nicht, wie in den letztvorhergehenden Absätzen der Mischna, um das Junge eines nichtheiligen Tieres handeln, weil da das Gesagte selbstverständlich wäre, da der Eigentümer das Junge nur für den Fall zum Opfer bestimmt hat, dass es ein männliches oder ein weibliches ist, nicht aber, wenn es ein Geschlechtloses oder eine Zwittergeburt ist. Selbst nach der Ansicht, wonach ein Erstgeborenes <span dir="rtl">טומטום</span> als Erstgeburt heilig ist, weil es in Wirklichkeit entweder ein männliches oder ein weibliches Tier ist und wir nur nicht erkennen können, welchen Geschlechtes es ist (s. Bechor. 41 b), würde es in diesem Falle selbstverständlich nicht heilig sein, weil der Gelobende für diesen Fall, dass das Geschlecht des Tieres nicht zu erkennen ist, es ja nicht zum Opfer bestimmt hat. Nach der Erklärung im Talmud spricht vielmehr die Mischna hier wieder von dem Fall, dass jemand von einem trächtigen Opfertiere gesagt hat: wenn das Junge ein männliches ist, soll es ein Ganzopfer sein, wenn ein weibliches, ein Friedensopfer.</i>, kann sich, sagt R. Simon, Sohn des Gamliel, eine Heiligkeit auf sie überhaupt nicht übertragen<sup class="footnote-marker">11</sup><i class="footnote"> Nicht nur, dass die vorher für den Fall, dass das Tier ein männliches oder ein weibliches Junges werfen sollte, getroffene Bestimmung für solche Tiere keine Geltung hat, sondern nach R. Simon ben Gamliel können sie überhaupt nicht heilig werden, es überträgt sich auf sie auch nicht die Heiligkeit des Muttertieres, weil er der Ansicht ist, dass Junge von erst nach ihrer Heiligung trächtig gewordenen Opfertieren erst durch die Geburt heilig werden, deshalb sind ein geschlechtloses Tier und eine Zwittergeburt, die von einem solchem Opfertiere geworfen werden, nicht heilig, weil sie in dem Augenblicke, wo sie heilig werden sollten, bereits wie fehlerbehaftete Tiere untauglich zum Opfer sind und deshalb wie diese nicht die Heiligkeit eines Opfertieres (<span dir="rtl">קדושת הגוף</span>) annehmen können. Würde R. Simon ben Gamliel nur haben sagen wollen, dass die Heiligkeitsbestimmung in diesem Falle für sie keine Geltung hat, weil der Gelobende seine Bestimmung nur für den Fall, dass es ein männliches oder ein weibliches Tier sein wird, getroffen hat, so würde er nicht den Ausdruck gebraucht haben, dass sich überhaupt keine Heiligkeit auf sie übertrage. Allerdings muss R. Simon ben Gamliel der Ansicht sein, dass auch ein <span dir="rtl">םוםטום</span> ebenso wie die Zwittergeburt eine besondere Art von Tier (<span dir="rtl">בריה בפני עצמה</span>) ist, denn würde er auch der Ansicht sein, dass es in Wirklichkeit entweder ein männliches oder ein weibliches Tier ist (s. oben Note 10), so würde sich die Heiligkeit des Muttertieres wohl auf dasselbe übertragen.</i>.
+Wenn jemand sagt: „Das Junge dieses<sup class="footnote-marker">12</sup><i class="footnote"> nichtheiligen trächtigen.</i> Tieres sei ein Ganzopfer und es selbst ein Friedensopfer“, so haben seine Worte Geltung<sup class="footnote-marker">13</sup><i class="footnote"> weil er das Junge zum Ganzopfer bestimmt hat, bevor noch das Muttertier zum Friedensopfer bestimmt war.</i>, „es seihst sei ein Friedensopfer und sein Junges ein Ganzopfer“, so ist es doch das Junge eines Friedensopfers<sup class="footnote-marker">14</sup><i class="footnote"> weil durch die Bestimmung des Muttertieres zum Friedensopfer auch die in ihm befindliche Leibesfrucht die gleiche Bestimmung angenommen hat, und die nachfolgende Bestimmung des Jungen zum Ganzopfer diese vorausgegangene Bestimmung nicht mehr aufheben kann. Nur wenn ein zum Opfertiere geheiligtes Tier nachträglich trächtig wird, nimmt das Junge nach der Ansicht, die auch R. Simon ben Gamliel teilt, erst mit der Geburt die Heiligkeit des Muttertieres an, heiligt man aber ein bereits trächtiges Tier, so hat man auch nach dieser Ansicht zugleich auch seine Leibesfrucht zu derselben Bestimmung geheiligt.</i>, dies die Worte des R. Meir. Es sagte R. Jose: Wenn er von Anfang an es so im Sinne hatte, haben seine Worte, da<sup class="footnote-marker">15</sup><i class="footnote"> Ed. pr. und Lowe: <span dir="rtl">אע״פ שאי אפשר</span>.</i> es unmöglich ist, zwei Bestimmungen zugleich auszusprechen, Geltung, wenn er aber erst, nachdem er gesagt hat: „dieses sei ein Friedensopfer“, sich es überlegt und gesagt hat: „das Junge sei ein Ganzopfer“, so ist es das Junge eines Friedensopfere<sup class="footnote-marker">16</sup><i class="footnote"> weil eine einmal ausgesprochene Heiligkeitsbestimmung nicht zurückgenommen oder geändert werden kann, selbst wenn man sie unmittelbar, nachdem man sie ausgesprochen (<span dir="rtl">תוך כדי דיבור</span>), durch eine anderweitige Bestimmung widerruft.</i>.
+[Wenn jemand sagt:] „Dieses sei ausgetauscht anstelle eines Ganzopfers, ausgetauscht<sup class="footnote-marker">17</sup><i class="footnote"> Ed. Ven. und Talmudausg.: <span dir="rtl">חמורת</span>, einzelne Mischnaausg.: <span dir="rtl">ותמורת</span>, s. Raschi u. Bart.</i> anstelle eines Friedensopfers“ <sup class="footnote-marker">18</sup><i class="footnote"> und er besitzt ein Ganzopfer und ein Friedensopfer, für die das Tier als Austausch gelten soll.</i>, so ist es ein anstelle eines Ganzopfers Ausgetauschtes<sup class="footnote-marker">19</sup><i class="footnote"> weil nur die zuerst ausgesprochene Bestimmung Geltung hat. Würde er die Absicht gehabt haben, es als Austausch für beide Tiere, für das Ganzopfer und Friedensopfer zusammen, zu bestimmen, so würde er das Wort <span dir="rtl">חמורת</span> nicht nochmals wiederholt, sondern gesagt haben: <span dir="rtl">הרי זו תמורת עולה ושלמים</span>.</i>, dies die Worte des R. Meir. Es sagte R. Jose: Wenn er von Anfang es so im Sinne hatte, haben, da es unmöglich<sup class="footnote-marker">20</sup><i class="footnote"> Ed. pr. u. Lowe: <span dir="rtl">ע״פ שאפשר</span>(!).</i> ist, zwei Bestimmungen zugleich auszusprechen, seine Worte Geltung<sup class="footnote-marker">21</sup><i class="footnote"> da dann anzunehmen ist, dass er das Wort <span dir="rtl">תמורת</span> nur deshalb wiederholt hat, weil er irrtümlicher Weise angenommen hat, dass, wenn er <span dir="rtl">תמורת עולה ושלמים</span> sagt, das Tier selbst nicht dargebracht werden kann, wenn er aber das Wort <span dir="rtl">תמורת</span> wiederholt, das Tier selbst als Opfer dargebracht werden darf. Da aber in Wirklichkeit das Tier auch dann nicht als Ganzopfer und Friedensopfer zugleich dargebracht werden kann, muss man in diesem Falle das Tier weiden lassen, bis es zum Opfer untauglich wird, es dann verkaufen und für die Hälfte des Erlöses ein Ganzopfer und für die andere Hälfte ein Friedensopfer bringen, da es von vornherein seine Absicht war, es als Austausch für beide Opfer zu bestimmen.</i>, wenn er aber erst, nachdem er gesagt hat: „ausgetauscht anstelle eines Ganzopfers“, sich es überlegt und gesagt hat: „anstelle eines Friedensopfers“, so ist es ein anstelle eines Ganzopfers Ausgetauschtes.
+„Dieses sei anstelle von diesem, ausgetauscht für dieses, ausgewechselt gegen dieses“, gilt als Austausch, „dieses verliere seine Heiligkeit<sup class="footnote-marker">22</sup><i class="footnote"> <span dir="rtl">מחוללת</span>, es werde <span dir="rtl">חולין</span>, profan.</i> durch dieses“, gilt nicht als Austausch<sup class="footnote-marker">23</sup><i class="footnote"> weil dieser Ausdruck nur vom Auslösen von Heiligem gebraucht wird, Opfertiere aber, so lange sie zum Opfer tauglich sind, nicht ausgelöst werden können.</i>. Wenn das heilige Tier fehlerbehaftet war, so verliert es dadurch seine Heiligkeit<sup class="footnote-marker">24</sup><i class="footnote"> und dieselbe geht auf das andere Tier über, auch wenn dieses weniger wert ist als das Opfertier, weil nach biblischem Recht Heiliges auch durch die niedrigste dafür erlegte Summe als ausgelöst gilt.</i>, er muss es<sup class="footnote-marker">25</sup><i class="footnote"> Ed pr. u. Lowe: <span dir="rtl">בעל מום ויצא לחולין צריך</span>.</i> aber mit dem vollen Geldwerte bezahlen<sup class="footnote-marker">26</sup><i class="footnote"> wörtlich: er muss es (das Opfertier) zu Geld machen d. h., wenn das andere Tier weniger wert ist, muss er das Fehlende in Geld hinzulegen, und auch auf dieses Geld überträgt sich die Heiligkeit des Opfertieres. Der Talmud bringt hierzu zwei Ansichten: nach R. Jochanan beruht diese Verpflichtung nur auf einer rabbinischen Verordnung, nach Resch Lakisch ist man dazu auch nach Tora-Gesetz verpflichtet.</i>.
+„Dieses sei anstelle eines Sündopfers“ oder „anstelle eines Ganzopfers“, das hat gar keine Geltung<sup class="footnote-marker">27</sup><i class="footnote"> vielmehr muss man immer ein bestimmtes Opfertier im Auge haben, für welches das betreffende Tier als Austausch gelten soll.</i>, „anstelle dieses<sup class="footnote-marker">28</sup><i class="footnote"> das dabei vor ihm steht.</i> Sündopfers“ oder „anstelle dieses Ganzopfers“ oder „anstelle des Sündopfers“, oder „anstelle des Ganzopfers, das ich zu Hause habe“ und er hat ein solches, so haben seine Worte Geltung. Wenn jemand auf ein unreines Tier und auf ein fehlerbehaftetes sagt: „diese seien Ganzopfer“, hat das gar keine Geltung<sup class="footnote-marker">29</sup><i class="footnote"> weil solche Tiere nicht als Opfer dargebracht werden können; dagegen macht er sich dadurch der Übertretung eines Verbotes strafbar (s. Talm. 6 b).</i>, „diese seien zum Ganzopfer“, müssen sie verkauft werden, und man bringt für das Geld Ganzopfer<sup class="footnote-marker">30</sup><i class="footnote"> weil er das Tier nicht als Ganzopfer, sondern als „zum Ganzopfer“ bestimmt hat d. h., dass es dazu verwendet werden soll, um ein Ganzopfer darzubringen.</i>.
+
+Chapter 6
+
+Alle Tiere, die nicht auf den Altar gebracht werden dürfen, machen auch andere Tiere [unter die sie geraten sind] dafür untauglich, wenn deren auch noch so viele sind, nämlich: [ein Tier,] das [einen Menschen] begattet hat oder [von ihm] begattet worden ist<sup class="footnote-marker">1</sup><i class="footnote"> S. Sebach. VIII, Note 8.</i>, das [zum Götzenopfer] bestimmt worden oder [götzendienerisch] verehrt worden ist<sup class="footnote-marker">2</sup><i class="footnote"> S. dort Noten 9 und 10.</i>, das als [Buhlerinnen-] Lohn gegeben worden ist oder als [Hunde-] Preis<sup class="footnote-marker">3</sup><i class="footnote"> S. Deut. 23, 19.</i>, ein Bastardtier<sup class="footnote-marker">4</sup><i class="footnote"> S. Sebach. VIII, Note 12.</i>, ein Trefa<sup class="footnote-marker">5</sup><i class="footnote"> S. dort Note 13.</i> und ein seitwärts Herausgezogenes<sup class="footnote-marker">6</sup><i class="footnote"> S. dort Note 14.</i>. Was heisst das, ein bestimmt gewordenes<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">מוקצח</span> von <span dir="rtl">קצה</span> = abschneiden, absondern.</i> ? Das für den Götzendienst bestimmt worden ist<sup class="footnote-marker">8</sup><i class="footnote"> um als Götzenopfer dargebracht zu werden. Es darf jedoch erst dann nicht als Opfer dargebracht werden, wenn diese Bestimmung zum Götzenopfer auch äusserlich durch irgend eine mit ihm vorgenommene Handlung bekräftigt worden ist. Nach einer zweiten Erklärung Raschis (Talm. 29b) darf es nur dann nicht als Opfer dargebracht werden, wenn es noch zu keinerlei Arbeit verwendet worden ist, ist das aber geschehen, dann gilt es nicht mehr als zum Götzenopfer bestimmt, da es dann nicht als solches dargebracht wird.</i>, es selbst ist verboten<sup class="footnote-marker">9</sup><i class="footnote"> es darf nicht dargebracht werden.</i>, aber was es auf sich hat, ist erlaubt <sup class="footnote-marker">10</sup><i class="footnote"> es darf auf den Altar gebracht werden und ist nicht wie bei einem götzendienerisch verehrten Tiere verboten.</i>. Was heisst das, ein verehrt gewordenes? Jedes, das götzendienerisch verehrt worden ist, es selbst und was es auf sich hat<sup class="footnote-marker">11</sup><i class="footnote"> S. Deut. 7,25.</i>, ist verboten <sup class="footnote-marker">12</sup><i class="footnote"> es selbst darf nicht dargebracht werden und was es auf sich hat, darf überhaupt nicht benutzt werden.</i>. Sowohl dieses wie jenes <sup class="footnote-marker">13</sup><i class="footnote"> das zum Götzenopfer bestimmte wie das götzendienerisch verehrte Tier.</i> ist zum Genuss erlaubt <sup class="footnote-marker">14</sup><i class="footnote"> weil lebende Wesen durch götzendienerische Bestimmung oder Verehrung für den profanen Gebrauch nicht verboten werden. Im Talmud wird dieses daraus geschlossen, weil, wenn sie auch für den profanen Gebrauch verboten wären, es keines Beweises aus der Schrift bedurft hätte, um ihre Benutzung als Opfer auszuschliessen, da es als Grundsatz gilt, dass alles, was für den profanen Gebrauch verboten ist, auch für den Altar untauglich ist.</i>.
+Was heisst das, ein Buhlerinnenlohn? Wenn jemand zu einer Buhlerin<sup class="footnote-marker">15</sup><i class="footnote"> einer Nichtisraelitin oder Sklavin oder einer Israelitin, die sich öffentlich preisgibt oder der ein Mann, mit dem ihr der Beischlaf verboten ist, beigewohnt hat, so nach Tosaf., nach Maim.: einer Israelitin nur, wenn ihm selbst der Beischlaf mit ihr verboten ist (vgl. auch Jebam. VI, 5 und dort Note 37).</i> sagt: „Hier hast du <sup class="footnote-marker">16</sup><i class="footnote"> Talmudausg.: <span dir="rtl">הוליך</span>.</i> dieses Lamm als Lohn für dich„ <sup class="footnote-marker">17</sup><i class="footnote"> für den ihm gewährten Beischlaf.</i>, selbst wenn er ihr<sup class="footnote-marker">18</sup><i class="footnote"> dann anstatt des versprochenen einen Lammes.</i> hundert gibt, sind sie alle verboten. Ebenso wenn jemand zu einem anderen sagt: „Hier hast du dieses Lamm, dafür lass deine Sklavin bei meinem<sup class="footnote-marker">19</sup><i class="footnote"> hebräischen.</i> Knechte schlafen“. Rabbi<sup class="footnote-marker">20</sup><i class="footnote"> Talmudausg.: <span dir="rtl">ר׳ מאיר</span>.</i> sagt: Das ist kein Buhlerinnenlohn; die Weisen aber sagen: Das ist ein Buhlerinnenlohn<sup class="footnote-marker">21</sup><i class="footnote"> Hat der hebräische Knecht bereits eine Frau und Kinder, so hat der Herr das Recht, zur Vermehrung seines Sklavenstandes ihm eine Sklavin an die Seite zu geben, damit er von ihr für ihn Kinder erzeugt. Die Mischna spricht hier aber von dem Fall, dass der Knecht noch nicht Frau und Kinder hat, da ist nach Ansicht der Weisen es auch dem Knecht verboten, einer Sklavin beizuwohnen. Rabbi dagegen ist nach Raschi der Ansicht, dass ihm auch in diesem Falle die Beiwohnung einer Sklavin gestattet ist. Nach Maim. (Comment.) ist auch Rabbi der Ansicht, dass ihm in diesem halle die Beiwohnung verboten ist, da ihm dieselbe aber, wenn er schon Frau und Kinder hat, erlaubt ist, wird der für den Beischlaf gegebene Lohn nicht als Buhlerinnenlohn betrachtet.</i>.
+Was heisst das, der Preis für einen Hund? Wenn jemand zu einem Anderen sagt: „Hier hast du<sup class="footnote-marker">22</sup><i class="footnote"> Talmudausg.: <span dir="rtl">הוליך</span>.</i> dieses Lamm für diesen<sup class="footnote-marker">23</sup><i class="footnote"> Talmudausg. fehlt: <span dir="rtl">זה</span>.</i> Hund“. Ebenso, wenn zwei Gesellschafter teilen, und der Eine erhält zehn [Lämmer] und der andere neun und einen Hund, so sind die, die zu dem Gegenwert für den Hund gehören<sup class="footnote-marker">24</sup><i class="footnote"> das sind die zehn Lämmer, die der Eine erhalten hat. Nach dem Talmud sind die sämtlichen zehn Lämmer jedoch nur dann verboten, wenn keines unter ihnen ist, das ebensoviel wert ist wie der Hund, weil ich in diesem Falle annehme, dass ein Bruchteil von dem Betrage, um den der Wert des Hundes den eines Lammes übersteigt, in jedem der übrigen neun Lämmer steckt. Ist dagegen eines der Lämmer ebensoviel wert wie der Hund, kann man dieses eine als Gegenwert für den Hund betrachten und sind deshalb die übrigen neun Lämmer nicht für den Altar verboten.</i>, verboten<sup class="footnote-marker">25</sup><i class="footnote"> Talmudausg.: <span dir="rtl">אסור</span>.</i>, die zusammen mit dem Hund zugeteilten erlaubt. Als Lohn für eine Hündin<sup class="footnote-marker">26</sup><i class="footnote"> die der Eigentümer jemandem zum Beischlaf überlässt (Raschi). Sota 26b erklärt dagegen Raschi: der Lohn, den jemand einer Buhlerin gibt, damit sie sich seinem Hunde zum Beischlaf hingibt.</i> und als Preis für eine Buhlerin<sup class="footnote-marker">27</sup><i class="footnote"> die sich jemand für ein Lamm als Sklavin gekauft hat (Raschi). Sota 26b erklärt Raschi: ein Lamm, das jemand als Preis für eine buhlerische Sklavin erhalten hat.</i> gegebene Tiere sind erlaubt <sup class="footnote-marker">28</sup><i class="footnote">. Ed. pr. fehlen die Worte von <span dir="rtl">אתנן כלב</span> bis <span dir="rtl">שניהם</span>.</i>, denn es heisst<sup class="footnote-marker">29</sup><i class="footnote"> Deut. 23,19. Dort heisst es: <span dir="rtl">גם שניהם</span>, Jebam. 59b wird richtig zitiert: <span dir="rtl">גם שניהם שנים ולא ארבעה שנאמר</span>.</i>: „sie beide“, aber nicht vier. Junge von ihnen<sup class="footnote-marker">30</sup><i class="footnote"> von den als Lohn für eine Buhlerin oder als Preis für einen Hund gegebenen Lämmern.</i> sind erlaubt, denn es heisst: „sie“<sup class="footnote-marker">31</sup><i class="footnote"> Daraus, dass es in der Schrift heisst: <span dir="rtl">שניהם</span> „sie“ beide, wird geschlossen, dass das Verbot sich nur auf sie selbst bezieht, nicht aber auf von ihnen geworfene Junge.</i>, nicht aber ihre Jungen.
+Hat er ihr <sup class="footnote-marker">32</sup><i class="footnote"> der Buhlerin.</i> Geld<sup class="footnote-marker">33</sup><i class="footnote"> Talmudausg.: <span dir="rtl">מעות</span>.</i> gegeben, so ist dieses erlaubt<sup class="footnote-marker">34</sup><i class="footnote"> Dinge, die geopfert werden sollen, dafür zu kaufen.</i>, Weine, Öle, Mehle oder irgend etwas, von dessen Art auf dem Altar dargebracht wird, so ist es verboten<sup class="footnote-marker">35</sup><i class="footnote"> Hat er ihr dagegen Trauben, Oliven oder Getreide gegeben, so ist der daraus bereitete Wein, das daraus hergestellte Öl und Mehl erlaubt (Talm.).</i>. Hat er ihr zu Opfern bestimmte Tiere<sup class="footnote-marker">36</sup><i class="footnote"> nicht nur sonstige Opfertiere, über die ihm, nachdem er sie zu Opfertieren bestimmt hat, ein freies Verfügungsrecht gar nicht mehr zusteht, sondern selbst ein Tier, das er zum Pessachopfer bestimmt hat, auf das er auch nachträglich gegen Bezahlung andere Personen als Miteigentümer hinzuziehen kann.</i> gegeben, so sind sie erlaubt<sup class="footnote-marker">37</sup><i class="footnote"> Weil es heisst: <span dir="rtl">לכל נדר</span>, sie dürfen nicht für den Altar bestimmt werden, bereits dafür bestimmte aber werden von dem Verbote nicht getroffen.</i>, Geflügel<sup class="footnote-marker">38</sup><i class="footnote"> Nichtheiliges. Vgl. dagegen Maim. <span dir="rtl">הלכות איסורי מזבח</span> IV, 15.</i>, so ist es verboten. Es wäre eigentlich folgender Schluss zu ziehen: Wenn zu Opfern bestimmte Tiere, die durch einen Leibesfehler untauglich werden, als Buhlerinnenlohn und Preis für einen Hund nicht untauglich werden, müssten da Vögel, die nicht durch einen Leibesfehler untauglich werden<sup class="footnote-marker">39</sup><i class="footnote"> wie Viehopfer, sondern nur durch gröbere Gebrechen (s. Sebach. VII, Note 42).</i>, nicht erst recht nicht als Buhlerinnenlohn und Preis für einen Hund untauglich werden<sup class="footnote-marker">40</sup><i class="footnote"> In manchen Mischnaausg. fehlen die Worte <span dir="rtl">בהן ,עופות</span> und <span dir="rtl">עליהן</span>.</i> ? Die Schrift sagt aber: „für irgend ein Gelübde„, um auch Geflügel mit einzuschliessen.
+Von allen Tieren, die nicht auf den Altar gebracht werden dürfen, sind die Jungen erlaubt<sup class="footnote-marker">41</sup><i class="footnote"> jedoch nur, wenn sie erst trächtig geworden sind, nachdem sie bereits für den Altar untauglich waren, weil an dem Entstehen des Jungen Vater- und Muttertier beteiligt sind und ein Ding, dessen Entstehen Erlaubtes und Verbotenes zusammen bewirkt haben, erlaubt ist (<span dir="rtl">זה וזה גורם מותר</span>). Ist aber das Tier bereits trächtig gewesen, als es einen Menschen getötet hat oder von einem Menschen begattet worden oder zum Götzenopfer bestimmt oder götzendienerisch verehrt worden ist, so ist auch das Junge für den Altar verboten, weil gleichzeitig mit dem Muttertiere auch das von ihm getragene Junge von dem Verbot betroffen worden ist. (s. Talmud). Nach Maim. Comment, und Bart. spricht die Mischna nur von nichtheiligen Tieren, bei heiligen Tieren dagegen sind die Jungen auch in ersterem Falle für den Altar verboten. In <span dir="rtl">הלכות איסורי מזבח</span> III, 13 macht jedoch Maim, keinen Unterschied zwischen heiligen und nichtheiligen Tieren, sondern bezieht das <span dir="rtl">ולדותיהן מותרין</span> auf beide. Nach dem Talmud ist R. Elieser der abweichenden Ansicht, dass von allen für den Altar verbotenen Tieren auch die Jungen verboten sind.</i>. Das Junge von einem Trefa darf, sagt R. Elieser<sup class="footnote-marker">42</sup><i class="footnote"> Ed. pr., Lowe u. Talmudausg. lesen: <span dir="rtl">ר׳ אליעזר אומר ולד מרפה לא יקרב</span> und haben nicht die Worte: <span dir="rtl">וחכמים אומרים יקרב</span> (die sich aus dem Vorhergehenden von selbst ergeben).</i>, nicht auf den Altar gebracht werden; die Weisen aber sagen, es darf dargebracht werden<sup class="footnote-marker">43</sup><i class="footnote"> (Der Talmud (Chull. 58a) bringt zwei Ansichten, nach der einen kann ein Tier, nachdem es trefa geworden ist, nicht mehr trächtig werden, nach der anderen ist es wohl möglich. Nach der letzteren Ansicht spricht die Mischna von einem Tiere, das erst trächtig geworden ist, nachdem es bereits trefa war, deshalb darf das Junge nach der Ansicht der Weisen dargebracht werden nach dem Grundsatze: <span dir="rtl">זה וזה גורם מותר</span> s. Note 41 R. Elieser dagegen ist der Ansicht, dass es nicht dargebracht werden darf, weil er der Ansicht ist, dass <span dir="rtl">זה וזה גורם</span> verboten ist. Nach der ersteren Ansicht spricht die Mischna von einem Tiere, das bereits trächtig war, als es trefa wurde, und R. Elieser ist der Ansicht, dass das noch ungeborene Junge ein Teil des Muttertieres ist und deshalb dadurch, dass dieses trefa geworden ist, ebenfalls als trefa unbrauchbar geworden ist, während die Weisen der Ansicht sind, dass, wenn auch sonst das noch ungeborene Junge als ein Teil des Muttertieres betrachtet wird, es in diesem Falle dennoch nicht als trefa zu betrachten ist, da es als ein Lebewesen für sich von dem Gebrechen, durch das das Muttertier trefa geworden ist, in seiner Lebensfähigkeit gar nicht getroffen worden ist (s. Tosf. 31a v. <span dir="rtl">למ״ד טרפה</span>). Die Mischna spricht nur von der Tauglichkeit des Jungen für den Altar, für den profanen Gebrauch dagegen ist es auch nach R. Elieser erlaubt, so nach Raschi und Barten., nach dem Talmud Chull. 58a ist es aber nach Ansicht des R. Elieser auch für den profanen Gebrauch verboten, und spricht die Mischna hier deshalb nur von seiner Verwendbarkeit für den Altar, um zu lehren, dass nach Ansicht der Weisen es selbst hierfür tauglich ist.</i>. R. Chanina<sup class="footnote-marker">44</sup><i class="footnote"> Ed. Lowe: <span dir="rtl">חנניא</span>.</i>, Sohn des Antigonus, sagt: Ein taugliches Tier, das an einem Trefa gesaugt hat, ist untauglich für den Altar<sup class="footnote-marker">45</sup><i class="footnote"> nach Maim. Comm. und Bart. nur innerhalb von 24 Stunden, nachdem es solche Milch zu sich genommen hat, weil es so lange keine andere Nahrung zu sich zu nehmen braucht und deshalb als durch diese verbotene Milch allein erhalten betrachtet wird. Raschi dagegen erklärt: wenn es täglich wenigstens alle 24 Stunden solche Milch getrunken hat, wenn es auch nebenbei noch andere Nahrung zu sich genommen hat, weil diese Milch allein genügt hat, es zu erhalten, und deshalb seine Erhaltung nicht durch Verbotenes und Erlaubtes zusammen (<span dir="rtl">זה וזה גורם</span>), sondern schon durch das Verbotene allein bewirkt worden ist.</i>. Alle Opfertiere, die trefa geworden sind, dürfen nicht ausgelöst werden, denn man darf keine Opfertiere auslösen, um sie den Hunden zum Frass zu geben<sup class="footnote-marker">46</sup><i class="footnote"> weil es in dem nach der Tradition auf untauglich gewordene Opfertiere sich beziehenden Schriftverse Deut. 12,15 heisst: <span dir="rtl">תזבח ואכלת</span>, du kannst sie schlachten und essen, wenn sie aber nicht mehr für den Genuss geeignet sind, dürfen sie nicht mehr ausgelöst werden, sondern müssen sie, nachdem sie verendet sind, vergraben werden (s. Chull. X Note 29).</i>.
+
+Chapter 7
+
+Es gibt Bestimmungen, die für Geheiligtes, das für den Altar geheiligt worden ist, gelten und nicht für solches, das für den Tempelschatz geheiligt worden ist, und es gibt Bestimmungen, die für Geheiligtes, das für den Tempelschatz geheiligt worden ist, gelten und nicht für solches, das für den Altar geheiligt worden ist. Für den Altar geheiligte [Opfer] können ausgetauscht werden<sup class="footnote-marker">1</sup><i class="footnote"> jedoch nur Viehopfer (s. oben I, 6), bei für den Tempelschatz geheiligten Tieren dagegen hat ein Austausch überhaupt keine Gültigkeit, s. oben I Note 47. Talmudausg. add.: <span dir="rtl">קדשי בדק הבית אין עושין תמורה קדשי מזבח</span>.</i>, bei ihnen treten die auf Verworfenes<sup class="footnote-marker">2</sup><i class="footnote"> S. Sebach. II Note 34.</i>, auf Übriggelassenes und auf Unreinheit stehenden Strafen<sup class="footnote-marker">3</sup><i class="footnote"> S. Sebach. Ill Note 29.</i> ein<sup class="footnote-marker">4</sup><i class="footnote"> Daraus, dass das Verbot, Opferfleisch in Unreinheit zu geniessen, das Lev. 22, 3 allgemein für alle heiligen Tiere ausgesprochen ist, für das Fleisch von Friedensopfern Lev. 7, 20 noch besonders hervorgehoben wird, wird geschlossen, dass dieses Verbot sich nur auf solche Tiere bezieht, die wie das Friedensopfer zu Opfern für den Altar geheiligt werden, nicht aber auf solche, die für den Tempelschatz geheiligt worden sind. Aus der Wortanalogie von <span dir="rtl">עון עון</span> und <span dir="rtl">חלול חלול</span> wird dann geschlossen, dass dasselbe auch für die Verbote, Verworfenes und Übriggelassenes zu geniessen, gilt (s. Raschi Sebach. 46b s. v. <span dir="rtl">אחת לכלל</span> und Sebach. 45b).</i>, ein Junges<sup class="footnote-marker">5</sup><i class="footnote"> mit dem das fehlerhaft gewordene Opfertier bereits trächtig gewesen ist, bevor es ausgelöst worden, und das es, nachdem es ausgelöst worden ist, geworfen hat. Die Auslösung des Muttertieres hat für das Junge keine Geltung, da das Junge nicht fehlerhaft ist und nicht fehlerhafte Opfertiere nicht ausgelöst werden können. Auch nach der Ansicht, dass Junge von erst nach ihrer Heiligung trächtig gewordenen Opfertieren erst durch die Geburt heilig werden (s. V Note 11), kann die Auslösung des Muttertieres für das Junge keine Geltung haben, da es danach, solange es im Mutterleibe ist, überhaupt nicht heilig ist, und nichtheilige Tiere gewiss nicht ausgelöst werden können. Trotzdem darf das Junge nicht als Opfer dargebracht werden, weil durch die Auslösung des Muttertieres auch seine Heiligkeit geschwächt worden ist. Es darf aber auch nicht ausgelöst werden, weil seine Tauglichkeit zum Opfer nicht soweit geschwächt worden ist, dass es durch Auslösung seine Heiligkeit ganz verlieren könnte. Ist das Muttertier jedoch erst nach der Auslösung trächtig geworden, so gilt das Junge nicht als heilig. Bei für den Tempelschatz geheiligten Tieren dagegen gilt das Junge, auch wenn das Muttertier schon vor der Auslösung damit trächtig gewesen, als durch die Auslösung des Muttertieres mitausgelöst, weil es doch nur mit seinem Werte für das Heiligtum bestimmt (<span dir="rtl">קדושת דמים</span>) war, bei diesem geringeren Grade von Heiligkeit aber auch das nicht fehlerhafte Junge im Mutterleibe durch die Auslösung des Muttertieres als ausgelöst gilt.</i> und die Milch von ihnen<sup class="footnote-marker">6</sup><i class="footnote"> Die Milch von untauglich gewordenen Opfertieren ist auch nach ihrer Auslösung verboten, weil es an der nach der Tradition auf solche Tiere sich beziehenden Schriftstelle (Deut. 12, 15) heisst: <span dir="rtl">ואכלת בשר</span>, das Fleisch darfst du geniessen, nicht aber die Milch.</i> sind auch nach ihrer Auslösung verboten, wer sie<sup class="footnote-marker">7</sup><i class="footnote"> in nicht fehlerhaftem Zustande, so lange sie noch ihrer Bestimmung gemäss als Opfer dargebracht werden können.</i> ausserhalb [des Heiligtums] schlachtet, macht sich schuldig<sup class="footnote-marker">8</sup><i class="footnote"> S. Lev. 17,4.</i>, und man darf mit ihnen<sup class="footnote-marker">9</sup><i class="footnote"> mit dem Gelde, das zur Anschaffung von Opfern für den Altar geheiligt worden ist.</i> nicht den Tempelarbeitern ihren Lohn bezahlen; das alles gilt nicht für das für den Tempelschatz Geheiligte<sup class="footnote-marker">10</sup><i class="footnote"> Dieser Nachsatz fehlt in ed. pr. u. Lowe.</i>.
+Es gibt Bestimmungen für das für den Tempelschatz Geheiligte, die nicht für das für den Altar Geheiligte gelten: Ohne nähere Bestimmung Geheiligtes fällt an den Tempelschatz<sup class="footnote-marker">11</sup><i class="footnote"> auch wenn es Tiere sind, die als Opfertiere auf dem Altar dargebracht werden können, s. die Ansicht des R. Elieser Schekal. IV, 7.</i>, für den Tempelschatz kann alles geheiligt werden<sup class="footnote-marker">12</sup><i class="footnote"> auch Steine und Holz (Raschi: Holz kann auch für das Altarfeuer geheiligt werden), auch fehlerbehaftete und unreine Tiere (Maim. Comm.). Nach dem Talmud bedeutet das <span dir="rtl">חל על הבל</span>, dass auch abgehobelte Späne und abgefallenes Laub von für den Tempelschatz geheiligten Bäumen dem Verbot der Veruntreuung unterliegen (vgl. Meïla III, 8); danach wäre zu übersetzen: „bei für den Tempelschatz Geheiligtem erstreckt sich die Heiligkeit auf alles“.</i>, man macht sich auch an daraus erst entstandenen Dingen<sup class="footnote-marker">13</sup><i class="footnote"> wie an der Milch oder an Eiern von dafür geheiligten Tieren (vgl. Meïla III, 5).</i> der Veruntreuung schuldig, und die Priester ziehen aus ihnen gar keinen Nutzen<sup class="footnote-marker">14</sup><i class="footnote"> während von den meisten Altaropfern auch den Priestern etwas zufällt.</i>.
+Weder bei dem für den Altar noch bei dem für den Tempelschatz Geheiligten darf man die Bestimmung, für die man es geheiligt hat, ändern <sup class="footnote-marker">15</sup><i class="footnote"> Für den Tempelschatz Geheiligtes kann man nicht mit Abänderung seiner Bestimmung für den Altar heiligen und ebenso umgekehrt, zum Ganzopfer Bestimmtes nicht zum Friedensopfer bestimmen und ebenso umgekehrt (Raschi). Nach Maim. (Comm. und <span dir="rtl">הלכות תמורה</span> IV, 11) und Bart. darf man auch zur Ausbesserung des inneren Tempelraumes Bestimmtes nicht zur Ausbesserung des Aussenaltars bestimmen (womit es für etwas an Heiligkeit niedriger Stehendes, als wofür es bestimmt war, verwendet werden würde), dagegen wendet jedoch Abraham ben David ein, dass die Ausbesserung aller Teile des Tempels ohne Unterschied aus dem Tempelschatz bestritten wurde.</i>, man kann ihren abzuschätzenden Wert<sup class="footnote-marker">16</sup><i class="footnote"> den Wert von bereits zu Opfern geweihten Tieren. Ueber den Ausdruck <span dir="rtl">הקדש עילוי</span> s. Arachin VIII Note 67.</i> dem Heiligtum<sup class="footnote-marker">17</sup><i class="footnote"> für den Tempelschatz.</i> geloben und sie als Banngut weihen<sup class="footnote-marker">18</sup><i class="footnote"> In welcher Weise dieser Wert festzustellen ist und was man in diesem Falle an den Tempelschatz bezw. an die Priester, denen das Gebannte zufällt, zu zahlen hat, s. Arachin VIII, 7. Diese beiden letzteren Bestimmungen beziehen sich jedoch nur auf für den Altar geheiligte Tiere, weil auf diese der Eigentümer immerhin insofern noch ein gewisses Anrecht hat, als er das Recht hat, wenn sie fehlerhaft geworden sind, sie für sich auszulösen (Tosaf.). Für den Tempelschatz Geheiligtes dagegen, auf das der Eigentümer ebensowenig Anrecht hat wie irgend ein anderer Mensch, kann deshalb auch der Eigentümer weder als <span dir="rtl">הקדש עילוי</span> noch zum <span dir="rtl">חרם</span> bestimmen. Dass trotzdem die Mischna diese beiden Bestimmungen hier anführt, und nicht in der ersten Mischna unter den Bestimmungen, die für das für den Altar Geheiligte und nicht für das für den Tempelschatz Geheiligte gelten, erklärt David Pardo in seinem <span dir="rtl">שושנים לדור</span> damit, dass dort nur die Bestimmungen aufgezählt werden, in denen bei dem für den Altar Geheiligten ein höherer Grad von Heiligkeit zum Ausdruck kommt als bei dem für den Tempelschatz Geheiligten, was bei diesen beiden Bestimmungen nicht der Fall ist. Da sie aber auch nicht zu den Bestimmungen gehören, die bei beiden, bei für den Altar wie bei für den Tempelschatz Geheiligtem, in gleicher Weise gelten, so seien die Worte: <span dir="rtl">ומקדישין אותן הקדש עילוי ומחרימין אותן </span> nur als nähere Ausführung zu der Bestimmung <span dir="rtl">לקדושה אין משנין אותן מקדושה</span> aufzufassen, und die Mischna sei so zu erklären: man darf bei beiden nicht die Bestimmung, für die man es geheiligt hat, ändern, man darf jedoch, insoweit der Eigentümer an ihnen überhaupt noch irgend ein Besitzanrecht hat — was, wie ausgeführt, nur bei für den Altar Geheiligtem der Fall ist, nicht aber bei für den Tempelschatz Geheiligtem — diesen Wert heiligen oder für den Bann bestimmen, weil dadurch ihre eigene Bestimmung ja nicht geändert wird.</i>, und wenn sie von selbst verenden, müssen sie vergraben werden<sup class="footnote-marker">19</sup><i class="footnote"> selbst wenn sie schon vorher durch einen Leibesfehler untauglich geworden sind. Ausgelöst dürfen sie nicht mehr werden, selbst nicht nach der Ansicht, wonach Heiliges ausgelöst werden darf, auch wenn es nur noch den Hunden als Frasse dienen kann, weil es zur Auslösung erforderlich ist, dass das Tier vor den Priester hingestellt wird, damit er es abschätze (s. Lev. 27,11 u. 12), was aber bei einem verendeten Tier nicht mehr möglich ist. Nach R. Jochanan (s. Talmud) gilt nach Ansicht der Weisen diese Bestimmung sowohl bei für den Altar, wie bei für den Tempelschatz geheiligten Tieren, nach Resch Lakisch nur bei für den Tempelschatz geheiligten.</i>; R. Simon sagt: Für den Tempelschatz geheiligte Tiere können, wenn sie verendet sind, ausgelöst werden<sup class="footnote-marker">20</sup><i class="footnote"> R. Simon ist der Ansicht, dass die aus Lev. 27,11 abgeleitete Bestimmung nur für Tiere, die für den Altar geheiligt sind, gilt.</i>.
+Für Folgendes<sup class="footnote-marker">21</sup><i class="footnote"> von dem jede Nutzniessung verboten ist.</i> ist das Vergraben Vorschrift: Fehlgeburten von Opfertieren müssen vergraben werden, eine von ihnen geworfene Fruchthaut muss vergraben werden<sup class="footnote-marker">22</sup><i class="footnote"> weil die Fruchtbaut sich nur um eine vorhandene Leibesfrucht gebildet haben kann, diese nur zergangen und deshalb nicht mehr zu erkennen ist.</i>, der [von Gerichts wegen] gesteinigte Ochse<sup class="footnote-marker">23</sup><i class="footnote"> S. Exod. 21, 28. 29.</i>, das durch Genickschlag getötete Kalb <sup class="footnote-marker">24</sup><i class="footnote"> S. Deut. 21,4.</i>, die Vogelopfer von Aussätzigen<sup class="footnote-marker">25</sup><i class="footnote"> der eine von den beiden Vögeln, mit dessen Blut der Aussätzige besprengt wird, s. Lev. 14, 6.</i>, das Haar des Nasiräers<sup class="footnote-marker">26</sup><i class="footnote"> das ihm, wenn er sich verunreinigt hat, am Tage seiner Reinigung abgeschoren wird. Das Haar, das ihm nach Beendigung seines Nasirats abgeschoren wird, wird dagegen nicht vergraben, sondern verbrannt, s. Num. 6,18.</i>, die Erstgeburt eines Esels<sup class="footnote-marker">27</sup><i class="footnote"> die nicht ausgelöst worden, sondern durch Genickschlag getötet worden ist.</i>, Fleisch- und Milchmischung<sup class="footnote-marker">28</sup><i class="footnote"> Fleisch und Milch, die zusammen gekocht worden und deshalb nach biblischem Gebot zu jeder Nutzniessung verboten sind, s. Chull. VIII Note 26.</i> und nichtheilige Tiere, die im Heiligtum geschlachtet worden sind<sup class="footnote-marker">29</sup><i class="footnote"> Das Verbot von Nichtheiligem, das im Heiligtum geschlachtet worden ist, wird aus dem Schriftvers Deut. 12, 21 abgeleitet (s. Chull. V Note 9), dass auch jede Nutzniessung davon verboten ist, aus Exod. 22, 30 (s. Kiddusch. 58 a).</i>; R. Simon sagt: Nichtheilige Tiere, die im Heiligtume geschlachtet worden sind, müssen verbrannt werden <sup class="footnote-marker">30</sup><i class="footnote"> um nicht zu der irrigen Meinung Anlass zu geben, dass auch untauglich gewordene Opfertiere, für die das Verbrennen vorgeschrieben ist (s. Pessach. 82 b), vergraben werden müssen.</i>, ebenso auch im Heiligturne geschlachtetes Wild<sup class="footnote-marker">31</sup><i class="footnote"> obgleich dabei zu dieser Befürchtung eigentlich weniger Anlass vorliegt, da doch Wild überhaupt nicht zu Opfern verwendet wird.</i>.
+Für Folgendes ist das Verbrennen Vorschrift: Gesäuertes am Pessach muss verbrannt werden <sup class="footnote-marker">32</sup><i class="footnote"> dies nur nach Ansicht von R. Jehuda, s. Pessach. II, 1.</i>, ferner unreine Priesterhebe <sup class="footnote-marker">33</sup><i class="footnote"> S. Sabb. 25 a.</i>, Orla-Frucht<sup class="footnote-marker">34</sup><i class="footnote"> Lev. 19,23. Auch jede Nutzniessung von Orla-Frucht ist verboten (s. Kidd. 56 b).</i> und Saaten-Mischung im Weinberge<sup class="footnote-marker">35</sup><i class="footnote"> Deut. 22, 9. Aus dem Ausdruck <span dir="rtl">פן חקדש</span> wird geschlossen, dass solche Saatenmischung verbrannt werden muss (Kidd. 56 b). Dass auch Orla Frucht verbrannt werden muss, wird aus ihrer Gleichartigkeit mit Saatenmischung im Weinberge geschlossen (vgl. Talm. Jerus. zu Orla II, 1).</i>, das, was [davon] verbrannt zu werden pflegt, muss verbrannt werden<sup class="footnote-marker">36</sup><i class="footnote"> <span dir="rtl">שדרכו לישרף</span>: was man gewöhnlich (<span dir="rtl">דרך</span>), wenn man es vernichten will, verbrennt, im Gegensatz zu flüssigen Dingen.</i>, und was vergraben zu werden pflegt, muss vergraben werden<sup class="footnote-marker">37</sup><i class="footnote"> wenn auch das Verbrennen dafür Vorschrift ist. Nach Raschi, Maimon. und Bart. bezieht sich diese Einschränkung jedoch nur auf <span dir="rtl">ערלה</span> und <span dir="rtl">כלאי הכרם</span>.</i>; Brot und Öl von Priesterhebe<sup class="footnote-marker">38</sup><i class="footnote"> die unrein geworden sind und deshalb verbrannt werden müssen.</i> darf man als Brennmaterial benützen<sup class="footnote-marker">39</sup><i class="footnote"> weil unrein gewordene Hebe nicht zur Nutzniessung verboten ist.</i>.
+Alle Opfertiere, die [mit der Absicht auf]<sup class="footnote-marker">40</sup><i class="footnote"> S. Sebach. II Note 36.</i> ausser ihrer Zeit oder ausserhalb ihres Ortes geschlachtet worden sind, müssen verbrannt werden<sup class="footnote-marker">41</sup><i class="footnote"> wie jedes im Heiligtum untauglich gewordene Opfer (s. Pessach. 82 b).</i>, ein Zweifel-Schuldopfer<sup class="footnote-marker">42</sup><i class="footnote"> das jemand dargebracht hat, weil er im Zweifel war, ob er nicht vielleicht eine Sünde begangen hat.</i> muss verbrannt werden<sup class="footnote-marker">43</sup><i class="footnote"> wenn es ihm, nachdem das Opfer bereits geschlachtet worden, zur Gewissheit geworden ist, dass er die Sünde nicht begangen hat (s. Keret. VI, 1). Das Opfer muss dann verbrannt werden wie jedes während der Darbringung untauglich gewordene Opfer.</i>; R. Jehuda sagt: Es muss vergraben werden<sup class="footnote-marker">44</sup><i class="footnote"> Durch das ausschliessende <span dir="rtl">כי קדש „הוא״</span> (Exod. 29, 34) werden nach R. Jehuda das Zweifel-Schuldopfer und das Zweifel-Vogel-Sündopfer ausgeschlossen, dass sie, wenn sie untauglich geworden sind, nicht verbrannt zu werden brauchen (s. Pessach. 28 a Tosaf. v. <span dir="rtl">ואתה אומר</span>).</i>. Ein für den Zweifelsfall gebrachtes Vogel-Sündopfer<sup class="footnote-marker">45</sup><i class="footnote"> das z. B. eine Frau bringen muss, die nicht weiss, ob das von ihr Abgegangene eine wirkliche Geburt gewesen ist (s. Keret. I, 4).</i> muss verbrannt werden<sup class="footnote-marker">46</sup><i class="footnote"> es darf nicht wie ein anderes Vogel-Sündopfer gegessen werden und muss deshalb wie ein untauglich gewordenes Opfer verbrannt werden.</i>; R. Jehuda sagt: Man wirft es in den Wasserarm<sup class="footnote-marker">47</sup><i class="footnote"> S. Note 44. Weil das Vogelfleisch weich ist und sich leicht zersetzt, braucht es nicht vergraben zu werden, sondern genügt es, wenn man es in den Wasserarm wirft, der durch die Tempelhalle flieset, durch den es dann in den Bach Kidron fortgespült wird.</i>. Alles, wofür das Verbrennen vorgeschrieben ist, darf nicht vergraben werden <sup class="footnote-marker">48</sup><i class="footnote"> Durch das Verbrennen wird der Gegenstand bis auf die zurückbleibende Asche vollständig vernichtet, da aber für diese Dinge die Vernichtung durch Verbrennen ausdrücklich vorgeschrieben ist, so ist die dann noch zurückbleibende Asche nicht mehr für den Gebrauch verboten. Durch das Vergraben dagegen wird der Gegenstand nicht sofort vernichtet, er bleibt deshalb, auch nachdem er vergraben worden ist, für den Gebrauch verboten, es ist deshalb zu befürchten, dass jemand ihn wieder ausgräbt und doch von ihm Gebrauch macht.</i>, und wofür das Vergraben vorgeschrieben ist, darf nicht verbrannt werden<sup class="footnote-marker">49</sup><i class="footnote"> Da für diese Dinge die Vernichtung durch Verbrennen nicht vorgeschrieben ist, so bleibt, auch wenn man sie verbrannt hat, die zurückbleibende Asche für den Gebrauch verboten, es ist deshalb zu befürchten, dass man solche Asche mit der von Dingen, für die das Verbrennen vorgeschrieben ist, verwechselt und sie wie diese für den Gebrauch für erlaubt hält. Deshalb muss man sie vergraben, trotz der Befürchtung, dass sie jemand wieder ausgraben und von ihnen Gebrauch machen könnte.</i>; R. Jehuda sagt: Wenn jemand es sich selbst erschweren will, das zu Vergrabende zu verbrennen, so ist es erlaubt; darauf sagte man zu ihm: Es ist nicht erlaubt, es anders zu machen<sup class="footnote-marker">50</sup><i class="footnote"> weil diese Erschwerung leicht Anlass geben kann, es mit der Asche leichter zu nehmen und sie für den Gebrauch für erlaubt zu halten.</i>.
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+Mishnah Gittin
+משנה גיטין
+Eighteen Treatises from the Mishnah
+http://www.sacred-texts.com/jud/etm/index.htm
+
+Mishnah Gittin
+
+
+
+Chapter 1
+
+One who brings a bill of divorce from overseas must say, "[This document] was written and signed in my presence." Rabban Gamliel says, "[This statement must be made] even [when it was brought] from Rekem and Cheger." Rabbi Elazar says, "Even from Kefar Luddim to Lydda." And the Sages say, "Only one who brings the bill of divorce from overseas or one who brings it there must say, 'It was written and signed in my  presence.'" And one who brings [a bill of divorce] from one province to another, in an overseas land must say,  'It was written and signed in my  presence.'" Rabban Shimon ben Gamliel says, "Even from [one] district to [another] district."
+Rabbi Yehudah says, "From Rekem to the East and Rekem is like the East; from Ashkelon to the South and Ashkelon is like the South; from Acco to the North and Acco is like the North." Rabbi Meir says, "Acco is like Eretz Yisrael with regard to bills of divorce."
+[With regard to] one who brings a bill of divorce within Eretz Yisrael, he need not say, "It was written and signed in my presence." If there are any objectors [to its validity], [its validity] must be upheld by [confirming the signatures of] its signatories. [With regard to] one who brings a bill of divorce from overseas, and is not able to say,  "It was written and signed in my presence," [its validity] must be upheld by [confirming the signatures of] its signatories.
+Both bills of divorce of women and deeds of manumission for slaves, are alike with regard to one who brings them from, or brings them to [a distant land]. And this is one of the ways in which [the laws of] bills of divorce and deeds of manumission are alike.
+Any document that bears [the signature of] a Samaritan witness, is invalid, except for bills of divorce and deeds of manumission. It once happened that they brought a bill of divorce to Rabban Gamaliel in Kefar Otnai, and its [signed] witnesses were Samaritans, and he declared it valid. Any document brought to secular courts, even if their signatories are non-Jews, are valid, except for bills of divorce and deeds of manumission. Rabbi Shimon says, "Even these are valid; [the exceptions] were mentioned only when they were prepared unofficially [i.e., outside of the official court system].
+[With regard to] one who says, "Give this bill of divorce to my wife, or this deed of manumission to my slave," if he wants to take both of them back, he may take them back. These are the words of Rabbi Meir. And the Sages say, "[That this is only allowable] with [regard to] bills of divorce for women, but not with deeds of manumission, because it we may confer an advantage upon a person in his absence, but we may not confer upon him any disadvantage, except in his presence; for, if a person wants not to feed his slave, he may do so, but not to feed his wife, he may not." [Rabbi Meir] said to them: "Does he not disqualify his slave from [eating] <i>terumah</i> [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] just as he disqualifies his wife?" [The Sages] said to him, "It is because the slave is his acquisition." [With regard to] one who says, "Give this bill of divorce to my wife, and this deed of manumission to my slave," and he dies [before it was delivered], they may not be delivered [to the parties mentioned] after [his] death. [If he said], "Give a maneh [a specific unit of money] to So and so," and he dies, they give [the money even] after [his] death. 
+
+Chapter 2
+
+
+
+Chapter 3
+
+Every bill of divorce which is not written for a particular woman is invalid. How so? If one was passing through the market and he heard the voice of the scribes saying, "So-and-so divorces So-and-so from Such-and-such a place," and he said [to himself], "That is my name and that is the name of my wife," it is invalid to divorce [his wife] with that [bill of divorce]. Moreover, if one wrote [a  bill of divorce] with which to divorce his wife, and he changed his mind, and a fellow townsman found him and said to him, "My name is the same as your name and my wife's name is the same as your wife's name," the bill of divorce is invalid [for the latter] to divorce [his wife] with it. Moreover, if one had two wives,and their names are the same, if he wrote a  bill of divorce to divorce the elder, he may not use it to divorce the younger. Moreover, if one says to a scribe, "Write a  bill of divorce, so that I may divorce whichever one I desire," it is invalid to divorce with it. 
+[With regard to] one who writes blank forms of bills of divorce must leave space [for the insertion of the name of] the husband and space [for the name of] the wife, and space for the date. In blank forms of loan contracts one must leave space for [the insertion of] the lender's [name], space for the borrower's [name], space for the [amount] of money, and space for the date. In forms of deeds of sale, one must leave space for [the insertion of the name of] the buyer and space for the seller, and space for the purchase money, space for [the description of] the field [sold], and space for the date. [This is all] due to the [special] enactment. Rabbi Yehudah disqualifies all [blank forms]. Rabbi Elazar considers them all valid, with the exception of a  bill of divorce, because it is stated (Deuteronomy 24:1), "He shall write unto her [a bill of divorce]," [indicating] for her in particular.
+[With regard to] one who brings a  bill of divorce and it becomes lost, if he found it immediately, it is valid; but if not, it is invalid. If he found it in a bag [for documents] or in a case, if he recognizes it, it is valid. [With regard to] one who brings a  bill of divorce and left [the husband when he was] elderly or ill, he may deliver it to her on the presumption that he is still alive. [With regard to] a daughter of an Israelite who was married to a Kohen and her husband went overseas, she may eat <i>terumah</i> [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] on the presumption that her husband is alive. [With regard to] one who sends his sin-offering from overseas [to the Temple], they may offer it, on the presumption that he is alive.
+There were three things that Rabbi Elazar ben Partah said before the Sages, and they confirmed his words: With regard to a city that was besieged by soldiers, and with regard to a ship that was caught in [turbulent] seas, and with regard to one who is taken out to be tried [for a capital crime]; [in each case] they are presumed to be alive. However, with regard to a city that had been captured by soldiers, or a ship that was lost at sea and one who was taken out to be killed, we place upon him the stringencies of those who are alive and the stringencies of those who are dead; [neither the] a daughter of an Israelite who married a Kohen nor a daughter of a Kohen who married an Israelite may eat <i>terumah</i>. 
+[With regard to] one who brought a bill of divorce within Eretz Yisrael, and he fell ill, he may send it in the hands of another [messenger]; however, if the husband had said, "Bring me [back] from her a certain item," he may not send it with another, because [it is clear that] it is not [the husband's] will that his item will be in another's hands. 
+[With regard to] one who brings a  bill of divorce from overseas and he fell ill, the court appoints [another messenger] and sends him. [The first messenger] must say in their presence, "Before me it was written and before me it was signed." However, the second messenger does not have to say, "Before me it was written and before me it was signed;" rather, he says, "I am the agent of the court." 
+[With regard to] one who lends money to a Kohen, or to a Levite, or to a poor person, on condition that he may separate their portion[ coming to them as <i>terumah</i>, or tithe] from it, he may separate their portion in the presumption that they are alive and he need not suspect that the Kohen or the Levite died or that the poor man became rich. If they died [before the debt was paid] he must obtain the consent of their heirs [to make this deduction], but if he lent the money in the presence of the court this is unnecessary.
+[With regard to] one who put fruit aside to separate from them <i>terumah</i> and tithe [due from other fruit], or money to redeem the second tithe [of his fruit], he may separate in the presumption that [the fruit or money set aside] still exists. If they were lost, he must always be concerned [retroactively from the discovery of the loss] for twenty four hours.  These are the words of Rabbi Elezar ben Shamua. Rabbi Yehudah says, "They must check the wine [for spoilage] at three periods [of the year]: when the eastern winds begin to blow after the Feast of Tabernacles, when the fruit of the grape vine has set, and when the unripe grapes begin to be juicy."
+
+Chapter 4
+
+
+
+Chapter 5
+
+[Compensation for] damages are assessed from the highest [quality  field]; and for a creditor, from the medium [quality field]; and for the payment of a <i>ketubah</i> [monetary settlement payable to a married woman upon divorce or the death of her husband], from the lowest [quality field]. Rabbi Meir says, "Even the <i>ketubah</i> [is to be paid] from the medium [quality field.]"
+We do not collect[ payment] from mortgaged property [in the hands of others], when there is unmortgaged property [i.e, belonging to the debtor], even if it is from the lowest quality. We do not collect from the property of orphans except for from the lowest quality.
+We do not extract [payment] for usufruct, for the improvement of the land, or for the food of a wife and daughters [of a former marriage] from mortgaged property, due to All this was ordered for the maintenance of social order, and an oath is not to be imposed on a finder for the same reason.
+When the estate of orphans is administered by the father of a family, or that the father of the orphans had nominated a person as guardian to them, these persons so acting are bound to tithe the fruit belonging to the orphans. A guardian nominated by the father of the orphans, must swear to his due administration of the estate; but one appointed by the tribunal is not bound to do so. But Abbah Saul says, "It is just the reverse." When a person had caused fruit belonging to another to become [legally] unclean, or mixes them with heave, or his wine with other wine used for idolatrous libations; if he did it inadvertently, he is absolved from paying for the damage he has caused; but if he did it wilfully, he is liable. Priests who wilfully render sacrifices ‏<i>pigul</i>[a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it outside its permitted time], are bound to make good the damage [to the owner].
+Rabbi Yochanan ben Gudgodah testified, "That it is lawful to divorce by a bill of divorce a deaf and dumb woman, who had been given in marriage by her father; and that an Israelite [orphan] girl, who in her minority had been married to a priest, may eat heave; also, that if she dies first, her husband becomes her heir; also, that the owner of a stolen beam which was used in a large ornamental building, can only claim its present value, to facilitate the repentance of transgressors; also, that a stolen sin-offering, the theft of which was not generally known, does expiate, which was thus ordered for the benefit of the altar."
+The right of Sicaricon did not prevail in Judea during the war, but it did afterwards; as for instance: When an Israelite bought a field from a Sicaricon [forcible intruder], and afterwards from the rightful owner, the bargain is void; but it is effective if he bought it first of the rightful owner, and then of the Sicaricon. When a person bought a field from a husband, and then of his wife, the bargain is void; but if he bought it first of the wife, and subsequently from the husband, it is effective. Such was the first decision. But a subsequent tribunal decided, that a person who bought a field from a Sicaricon must pay a fourth part of the price paid for the purchase to the rightful owner of the field. This is when it is not in the power of the latter to repurchase his field; but when that is the case, the rightful owners are to be preferred to any one. Ribi constituted a Beth Din, which decided that a field which had remained for a twelvemonth in the power of a forcible intruder [Sicaricon] may be sold to any one, but the purchaser must pay a fourth part to the former rightful owner.
+A deaf and dumb person may enter into engagements by contract, by means of mutual signs [between the contracting parties]. Ben Beterah saith, "Where the contract affects moveable property only, the mutual motion of the lips suffices." When children have arrived at the age of discernment, their purchase or sale of moveable property stands good.
+The following ordinances were made for the sake of promoting of peace: That a Kohen should read first in the Holy Law, then a Levite, and an Israelite afterwards, for the sake of peace; the Erub must be placed in the same house in a court where it had always been put, for the sake of peace; the well nearest to the water-course must be filled first, for the sake of peace. Taking out of nets or traps belonging to other people, [any animal, bird, or fish] therein caught, was made constructive felony, in order to preserve peace. Rabbi Yose says, "It is a real felony." What a deaf and dumb or foolish person or minor finds [is his own], and the taking it from him was made a constructive felony, for the preservation of peace. Rabbi Yose says, "It is a real felony." It was also ordained, in the case of a poor person beating down olives from the top of a tree, that the fruit so dropped is his property, and whoever takes it from him will be considered guilty of a constructive felony. Rabbi Yose says, "It is a real felony." Non-Israelite poor must not be prevented to glean in the fields of Israelites, from gathering the forgotten. [corn ears], and from the produce of the corner of the field [reserved for the poor], for the sake of peace.
+One woman may lend to another who is suspected [not to observe properly the laws] of the Sabbatical year, a flour-sieve, a winnow, a handmill, and a stove, but she may not assist her to winnow or to grind. The wife of a ‏<i>chaver</i> [one learned in, and observant of, the law] may lend to the wife of an unlearned person, a flour-sieve or a winnow, and may aid her to winnow, to grind, or to sift; but as soon as water is poured over the flour, she may not further assist her, for those who transgress the law are not to be aided in their transgressions. All the mentioned permissions have been granted for the sake of peace only. A heathen [who works in the fields] during the Sabbatical year may be comforted, but not an Israelite; and the former may be greeted at any time, for the sake of promoting concord.
+
+Chapter 6
+
+
+
+Chapter 7
+
+[With regard to] one who is seized with delirium and says, "Write a bill of divorce for my wife," he has said nothing [of significance]. If he said, "Write a bill of divorce for my wife," and then was seized with delirium, and then said, "Do not write it," his last words are meaningless. [With regard to] one who became mute, and they said to him, "Shall we write a bill of divorce for your wife?" And he nodded his head, we check him three times; if he answers [questions to which the correct answer is] no, "No," and [questions to which the correct answer is] yes, "Yes," they may write a bill of divorce and give it [to his wife].
+If they said to [one], "Shall we write a bill of divorce for your wife?" and he answered, "Write it;" and they ordered a scribe, who wrote it, and the witnesses, who signed it, although they wrote it, signed it, and delivered it to him, and he gave it to her, the bill of divorce is nullified, until he tells the scribe [himself], "Write," and the witnesses, "Sign." 
+[If a husband says to his wife,] "This is your bill of divorce in case I die," [or,] "This is your bill of divorce if I die of this illness," [or,] "This is your bill of divorce after [my] death," he has said nothing[ of significance]. [If he said, "This is your bill of divorce] from today if I die," [or] "From today if I die," [or] "From now if I die," it is a [valid] bill of divorce. [If he said,] "From today and after [my] death" it is a [valid] bill of divorce [in some respects] and it is not a [valid] bill of divorce [in others]: If he dies [his widow] must perform the ceremony of <i>Chalitzah</i> [the ceremony performed to release a widow of a childless man from the obligation of levirate marriage to her brother-in-law], but she may not be married through levirate marriage. [If he said,] "This is your bill of divorce from today if I die of this illness," and he rose [from his sick bed] and went out into the market, and became ill again and died. If he died as a result of the first illness, it is a [valid] bill of divorce; if not, it is not a [valid] bill of divorce.
+[After receiving such a bill of divorce], she may be alone with him only in the presence of witnesses, even be it a slave or a maidservant, except for her own maidservant, as she is overly comfortable in her [presence]. What is her [status] during that time? Rabbi Yehudah says, "Like a married woman in every respect." Rabbi Yossi says, "As one who is divorced, yet not divorced [i.e., one whose divorce is subject to doubt]."
+[If he says,] "Here is your bill of divorce, on condition that you give me two hundred <i>zuz</i> [a specific unit of money]," she is divorced, and she must give [the money]. "On condition that you give me [a certain sum] within thirty days," if she gave it to him within thirty days, she is divorced; if not, she is not divorced. Rabban Shimon ben Gamliel said, "There was an incident in Sidon with one who said to his wife, 'Here is your bill of divorce on condition that you give me my ‏suit,' and she lost his suit. The Sages said, "She may pay him the monetary [value of the suit]."
+[If one says,] "Here is your bill of divorce , on condition that you wait on my father," or "nurse my child," how long must she nurse it?  Two years. Rabbi Yehudah says, "Eighteen months." If [during that period] the child or the father should die, it is a [valid] bill of divorce. "Here is your bill of divorce on condition that you wait on my father for two years," or "on condition that you nurse my child for two years," and either the child or the father dies, or if the father says, without anger, "I do not want her to serve me," it is not a [valid] bill of divorce. Rabban Shimon ben Gamliel says, This is a [valid] bill of divorce. Rabban Shimon ben Gamliel stated a principle: "[With regard to] every impediment which does come from her, it is a [valid] bill of divorce."
+[If one says,] "Here is your bill of divorce if I do not return within thirty days," and he was traveling from Judea to the Galilee, if he reached Antipatris and returned, his condition is void. [If he said,] "Here is your bill of divorce if I do not return within thirty days," and he was traveling from the Galilee to Judea, if he reached the village Otenai and returned, his condition is void. [If he said,] "Here is your bill of divorce if I do not return within thirty days," and he was traveling overseas, if he reached Acco and returned, his condition is void. [If he said,] "Here is your bill of divorce if at any time I should stay away from you for thirty days," [even] if he frequently went and returned [during that period,] it is a [valid] bill of divorce since he was never in seclusion with her.
+[If one says,] "Here is your bill of divorce if I do not return within twelve months from now," and he died within the twelve months, it is not a [valid] bill of divorce. [If he said,] "This is you bill of divorce from the present moment, if I do not return within twelve months from now" and he died within the twelve months, it is a [valid] bill of divorce.
+[If one said,] "If I do not return within twelve months from now, write and deliver a bill of divorce to my wife," if they wrote it within the twelve months, but did not deliver it until after that time, it is not a [valid] bill of divorce. [If he said,] "Write  and deliver a bill of divorce to my wife if I do not return within twelve months from now;" if they wrote it within the twelve months, and delivered it after the twelve months [were up], it is not a [valid] bill of divorce. Rabbi Yossi says, "In this case it is a [valid] bill of divorce." If they wroteit after the twelve months and delivered it after the twelve months, and he died; if the [delivery of the] bill of divorce preceded the death, it is a [valid] bill of divorce, but if the death preceeded the [delivery of] bill of divorce, it is not a [valid] bill of divorce. If it is not known [which came first] she is [considered as] one who is divorced, yet not divorced [i.e., one whose divorce is subject to doubt]
+
+Chapter 8
+
+[With regard to] a husband who throws a bill of divorce to his wife and she is in her own house, or in her courtyard, she is divorced. If he threw it to her within his house or within his courtyard, even if it is with her in bed, she is not divorced. [If he threw it] in her lap or her basket, she is divorced.
+If he said to her, "Take this promissory note," or she finds [a document] behind him, and she reads it behold it is her bill of divorce, it is not a [valid] bill of divorce, until he expressly says, "Here is your bill of divorce." If he put it into her hands while she is asleep, and when she awakes she reads it, and behold it is her bill of divorce, it is not a [valid] bill of divorce until he expressly says, "Here is your bill of divorce." If she was standing in the public domain and he threw it to her. [If it fell] closer to her, she is divorced; closer to him, she is not divorced. Halfway [between the two], she is divorced [in some respects] and not divorced [in others], i.e., her divorce is a matter of doubt.
+The same is true of betrothal, and the same is true of a debt. If one's creditor said to him, "Throw me [the payment of] the debt due to me," and he threw it to him: [if it fell] closer to the lender, the borrower is exempt; closer to the borrower, the borrower is [still] liable; halfway [between the two], they split it. If [a wife] was standing on the roof, and [her husband] threw [a bill of divorce] to her, once it reaches the airspace of the roof, she is divorced. If he is above and she is below and he threw [the bill of divorce down] to her, once it leaves the [airspace] of the roof she is divorced. [At that point,] were it to be erased or burned, she is [still] divorced.
+Beit Shammai say, "One may release his wife with an old bill of divorce." Beit Hillel prohibit this. What is an old bill of divorce? Whenever he is in seclusion with her after he wrote it for her.
+If one wrote a bill of divorce [dating it] according to an illegitimate regime, according to the Median Empire, according to the Greek Empire, according to building of the Temple, or since the destruction of the Temple; or, if one was in the East and wrote "in the West, or in the West and wrote "in the East," then [the woman who was divorced with such a document and remarried based on it] must separate from both [husbands] and she requires a bill of divorce from both, and she has no claim on either for the amount of her <i>ketubah</i> [monetary settlement payable to a married woman upon divorce or the death of her husband], for her right of usufruct, for food, and for  wear and tear of clothes belonging to her. If she took [any of these] from either one, she must return it. Her child by either husband is a <i>mamzer</i> [the offspring of an adulterous or incestuous relationship who is prohibited from marrying much of the Jewish population]; neither of [the husbands] may, [if they are priests,] become ritually impure to her [when she dies], and neither has rights to that which she finds nor to her earnings, nor to annul her vows. If she is the daughter of an Israelite, she is disqualified from marrying a priest; if the daughter of a Levite, [she is disqualified] from eating tithe; and if a Kohen's daughter, [she is disqualified]from eating <i>terumah</i> [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household]. The heirs of neither [husband] have a right to her <i>ketubah</i>. And if they die, the brothers of both must perform  <i>chalitzah</i> [the ceremony performed to release a widow of a childless man from the obligation of levirate marriage] and may not perform levirate marriage. If he changed his name or her name, or the name of his city or the name of her city [on the bill of divorce], she must [in case she remarried upon such a bill of divorce ]separate from both [husbands], and she is subject to all the above-mentioned regulations.
+[With regard to] all women with whom one is prohibited to engage in sexual relations, their co-wives are permitted. If these co-wives married and the [original woman] was found to be sterile, they must separate from both [husbands] and are subject to all of the above regulations.
+[With regard to] one who marries a woman through levirate marriage, and her co-wife married another [man] and the first woman was found to be an <i>aiylonit</i> [a woman with arrested sexual development who cannot bear children], [the co-wife] must separate from both [men] and is subject to all the mentioned regulations.
+If a scribe wrote a bill of divorce for the man and a receipt for the woman [acknowledging the receipt of the amount of her <i>ketubah</i>], and he made a mistake and gave the bill of divorce to the woman, and the receipt to the man, and they exchanged them; and later, behold the bill of divorce is produced by the man and the receipt by the woman [so that it becomes clear that a mistake was made], she must separate from both [her new husband and her original one], and is subject to all the above regulations. Rabbi Eliezer says, "If the error is discovered in time [i.e. before she remarried], it is not a [valid] bill of divorce, but if [it is discovered] after a while, it is a [valid] bill of divorce. Because it is not in the rights [of the first husband] to destroy the claim the second husband." If one wrote [a bill of divorce] to divorce his wife, and changed his mind, Beit Shammai says, "He has disqualified her from the Kehuna [priesthood]." Beit Hillel say, "Even if he gave it to her on condition and the condition was not met, he has not disqualified her from the Kehuna."
+[With regard to] one who divorced his wife and spent the night with her at an inn, Beit Shammai say, "She does not require a second bill of divorce from him." Beit Hillel say, "She requires a second bill of divorce from him." [This difference of opinion is only] when she became divorced from marriage; but if she was divorced from betrothal, they agree that she does not require a second bill of divorce from him, because he has not yet been intimate with her. If one married a woman based on [her having received] a "bald" bill of divorce, she must separate from both [husbands], and is subject to all the above regulations.
+[With regard to] a "bald" bill of divorce, everyone may complete it; these are the words of Ben Nannas. Rabbi Akiva says, "Only relatives who are suitable to testify in other matters may complete it." What is a "bald" bill of divorce? One which has more folds than signatories.
+
+Chapter 9
+
+[With regard to] One who divorces his wife and says to her, "You are permitted to marry anyone, except for So-and-so," Rabbi Eliezer permits, but the Sages prohibit it. How must he act? He must take it from her, and give it back to her, and he must say to her, "You are permitted to anyone." But if he wrote [the exception] in [the bill of divorce], even if went back and erased it, it is invalid.
+[If the husband said,] "You are permitted to anyone, except to my father or to your father, to my brother or to your brother, to a slave or to a non-Jew," or to any other person with whom betrothal is invalid, it is valid. [If he said,] "You are permitted to anyone, except as a widow to a <i>Kohen Gadol</i> [high priest], or as a divorced woman or one released by <i>Chalitzah</i> [the ceremony performed to release a widow of a childless man from the obligation of levirate marriage] to an ordinary Kohen, as a <i>mamzeret</i> [the female offspring of an adulterous or incestuous relationship who is prohibited from marrying much of the Jewish population] or Gibeonite to an Israelite, or as a female Israelite to a <i>mamzer</i> or Gibeonite," or to anyone with whom the betrothal is valid, despite being prohibited, it is invalid.
+The [essential] body of the bill of divorce is: "You are permitted to [marry] anyone." Rabbi Yehudah says, "And this that will be yours from me a scroll of divorce and a letter of separation and a document of release, so that you may marry any man that you wish." The [essential] body of a document for the release of a slave is, "You are a free woman, you are on your own."
+There are three bills of divorce that are invalid, yet, if she remarried the child is legitimate: If he wrote [the bill of divorce] in his own hand and there are no witnesses [signed] on it; if there are [signed] witnesses but there is no date; if there is a date, but only one witness [signed] on it. These are three cases when the bill of divorce is invalid, but if she remarried, the child is legitimate. Rabbi Elazar says, "Even if there are no witnesses [signed] on it, if he gave it to her in front of witnesses it is valid. And she may collect [debts] from mortgaged property [using this document] since witnesses [need] sign on a bill of divorce only due to <i>Tikkun HaOlam</i>.
+If two [men] sent two equivalent bills of divorce and they got mixed up, [each one] gives both [bills of divorce] to each [woman]; therefore, if one of them gets lost, the second one is nullified. If five men wrote a general statement [in a single bill of divorce], So-and-so divorces So-and so, and So-and-so divorces So-and-so, and the witnesses are [signed] at the bottom, they are all valid, and it must be delivered to each one. If the form is written [separately] for each one and the witnesses are [signed] on the bottom, whichever [bill of divorce] has [the names of the] witnesses read with it is is valid.
+[With regard to] two bills of divorce that one wrote side by side , and two witnesses sign in Hebrew under the one, and continuing under the other and two witnesses sign in Greek under the one and continuing under the other, whichever has the first witnesses read along with it is valid. If one witness signed in Hebrew and one witness in Greek [and another] one witness signed in Hebrew and one witness in Greek under one continuing under the other, they are both invalid.
+If he left out part of the [bill of divorce] and he wrote it on a second page, and the witnesses are [signed] underneath, it is valid. If the witnesses signed it at the beginning of the page, on the side, or on the back, it is invalid. If one bill of divorce was written head-to head with another and the witnesses [were signed] in the middle, both are invalid. If they were foot-to-foot [i.e., the ends met in the middle], and the witnesses [were signed] in the middle, the one that the witnesses are read with it is valid. If the top of one was where the end of the other is, and the witnesses [were signed] in the middle, the one for which the witnesses are read at the end is valid.
+[With regard to] a bill of divorce that was written in Hebrew and its witnesses [signed] in Greek, or was written in Greek and its witnesses [signed] in Hebrew, or one witness in Hebrew and one witness in Greek, or the scribe [also signed it with] one witness, it is valid. [If the witness signed] "So-and-so, a witness" it is valid. I[If he signed] "So-and-so, son of So-and-so, but he did not write, "a witness," it is valid. And thus was it customary for the pure, pious ones of Jerusalem to do. If he wrote his nickname or her nickname, it is valid. A bill of divorce given under compulsion, if [forced by]Jewish [court], it is valid; if by non-Jews, it is invalid. Among the non-Jewish [court] they may beat him and say, "Do what the Jewish [court] is telling you," and that is valid.
+If her name is [the subject of rumor] that goes round the town, saying, "She is betrothed," she is [considered to be] betrothed; "She is divorced," she is [considered to be] divorced. This is as long as there is no reasonable explanation [to dispute the rumor]. What is a reasonable explanation? [For example,] So-and-so divorced his wife on condition, or he threw her [the money of] betrothal and it was unclear whether it [landed] closer to her or closer to him, these are reasonable explanations.
+Beit Shammai say, "No man shall divorce his wife, unless he found in her unchaste behaviour, as it is stated [Deuteronomy 24:1], 'Because he found in her '<i>ervat davar</i>' [unchaste behavior].'" Beit Hillel say, "Even if she spoiled his food, because it is said, <i>ervat davar</i>".  Rabbi Akivah says, "Even if he found another [woman] prettier than her, as it is stated [ibid.] 'If it happen that she does not find favor in his eyes.'"
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+Mishnah Gittin
+משנה גיטין
+Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]
+https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI
+
+Mishnah Gittin
+
+
+
+Chapter 1
+
+Si un individu apporte d’une province d’outre-mer une lettre de divorce pour une femme mariée, il doit dire: “Cette lettre (ou cet acte) a été écrit et signé en ma présence”. Les actes d’affranchissement d’esclaves sont assimilés aux lettres de divorce<sup class="footnote-marker">1</sup><i class="footnote"> Un motif d'assimilation est proposé par le Dr Rabbinowicz (Législation, 1, 329): Tous les actes qui concernent deux personnes ont besoin du consentement des deux. Or, le divorce, bien qu'il concerne deux personnes n'a besoin que d'être consenti par le mari, comme il suffit à l'esclave d'être libéré par son maître</i>. R. Gamliel dit: il en est de même de celui qui l’apporte des localités de Reqem (Petra) ou Hagar<sup class="footnote-marker">2</sup><i class="footnote"> "Pour ces deux localités, V. Graetz, Monatschrift, 1875, p 55; J Derenbourg, Revue des études juives, 1884, 8, 276 Elles sont omises dans le lexique de J Levy"</i>; selon R. Eliézer, il est semblable lorsqu’on l’apporte du village des Lydiens à Lod. Selon les autres sages, il est inutile de dire la formule: “cette lettre (ou cet acte) a été écrite et signée devant moi”, sauf au cas où on l’apporte d’outre-mer. De même, celui qui cherche un acte et l’apporte d’une province à l’autre, en traversant à cet effet la mer, devra formuler qu’il a été écrit et signé devant lui. Selon R. Simon b. Gamliel, c’est obligatoire même en passant d’un district hgemonia à l’autre.
+R. Juda dit: on considère comme extérieur ce qui est à l’Est de Reqem, et Reqem elle-même est considérée comme à l’Est de la Terre-sainte; de même, on considère le sol situé au Sud d’Ascalon, et cette ville même fait partie du Sud extérieur, ainsi que le sol du Nord d’Acco, comme Acco même passe pour externe. Selon R. Meir, cette dernière ville est considérée comme la Palestine au point de vue des divorces.
+Celui qui apporte un acte de divorce en Palestine même, n’a pas besoin de déclarer que cet acte a été écrit et signé devant lui; si des contestations s’élèvent contre l’acte, on le maintient, et l’on se rapporte aux signataires. Si quelqu’un rapporte un tel acte d’outre-mer sans pouvoir dire qu’il a été écrit et signé en sa présence, on s’en tiendra aux signataires si l’acte est attesté par des témoins (ou légalisé). Soit qu’il s’agisse du divorce, soit d’actes d’affranchissement des esclaves, la règle est exactement la même, aussi bien pour l’expédier de là que pour l’y’ apporter.
+C’est un des points pour lesquels les actes du divorce égalent ceux de l’affranchissement.
+Les actes contresignés par un témoin cuthéen (païen) n’ont pas de valeur, excepté les lettres de divorce<sup class="footnote-marker">3</sup><i class="footnote"> "La lettre de divorce est déclarée valable, par le motif qu'énonce R Simon b Gamaliel dans une braïtha pour admettre des témoins illettrés (J M Rabbinowicz, ib, 1, 331) Il est vrai que l'acte d'affranchissement sera annulé si l'on sait que les témoins ne savent pas écrire; mais l'acte reste valable s'il n'est pas certain que les témoins païens ne savent pas signer Il y a là une tendance à favoriser l'affranchissement"</i>, ou les actes d’affranchissement. Un fait survint devant R. Gamliel, au village d'Outhnaï on lui présenta une lettre de divorce signée par des témoins Cuthéens (païens), et il déclare que la lettre de divorce est valable (pour permettre à la femme de se remarier avec un autre). Tous les documents qui émanent de la juridiction arceion de non-juifs, lors même que les signataires seront des non-juifs, sont valables, sauf les actes de divorce, ou les contrats d’affranchissement des esclaves. Selon R. Simon, tous les actes (même de divorce, ou d‘affranchissement) sont valables, et ladite exception n’a été énoncée que si ces actes ont été rédigés par des gens incompétents, idiwtai<sup class="footnote-marker">4</sup><i class="footnote"> "Littéralement: des simples, non des juges Selon Raschi: extra judiciairement; selon d'autres, par des illettrés, dont la signature inconsciente est inadmissible, illégale"</i>.
+Si un individu dit à un autre: “donne cette lettre de divorce à ma femme”, ou s’il lui dit: “donne cet acte d’affranchissement à mon esclave”, il peut le reprendre aussi longtemps que l’écrit n’a pas été reçu par la femme ou par l’esclave; c’est l’opinion de R. Meir. Les autres docteurs disent que l’homme peut reprendre la lettre de divorce, mais non pas l’acte d’affranchissement; car on peut faire avoir une acquisition, mais non faire contracter une dette à quelqu’un en son absence<sup class="footnote-marker">5</sup><i class="footnote"> On suppose que celui pour qui l'on acquiert y consent d'avance</i>. Or, l’acte d’affranchissement est évidemment avantageux pour le maître, qui, s’il le veut, n’est plus tenu de nourrir cet esclave libéré. La lettre de divorce, au contraire, est une chose désavantageuse, car la femme, comme telle, conserve le droit à la nourriture<sup class="footnote-marker">6</sup><i class="footnote"> La femme donc n'est pas divorcée si quelqu'un a reçu mission de recevoir pour elle l'acte de divorce, et le mari peut encore la reprendre, annulant l'acte</i>. R. Meir dit aux autres docteurs: si le maître est un cohen, ne rend-il pas son esclave inapte à manger de l’oblation (en l’affranchissant), au même titre que la femme y devient inapte par le divorce? (N’est-ce pas une preuve d’égalité)? -Cela ne prouve rien, répliquèrent-ils: l’esclave est une acquisition du maître<sup class="footnote-marker">7</sup><i class="footnote"> C'est là le motif de suppression du privilège de l'oblation en cas d'affranchissement</i>. Si quelqu’un dit de remettre un acte de divorce à sa femme, ou d’affranchissement à son esclave, puis il meurt, on ne donnera pas suite à ces actes après le décès du maître mais si celui-ci a dit de remettre un maneh (pièce d’argent) à un tel et qu'il meurt, on payera même après décès la somme promise.
+
+Chapter 2
+
+Si le porteur d’un divorce venant d’outre-mer dit que l’acte a été écrit devant lui, non signé devant lui, ou qu’il a été signé devant lui, mais non écrit devant lui, ou qu’il a été écrit entièrement en sa présence et seulement signé à moitié devant lui, ou qu’il a été à moitié écrit devant lui et entièrement signé devant lui, cet acte sera sans valeur. Si l’un dit que l’acte a été écrit devant lui, et un autre témoin dit que l’acte a été signé en sa présence, l’acte est impropre. Si deux témoins affirment que l’acte a été écrit devant eux, et un seul dit que l’acte a été signé en sa présence, celui-ci est impropre; mais R. Juda le déclare valable. Si un témoin dit que l’acte a été écrit devant lui, et deux témoins disent qu’il a été signé devant eux, l’acte est valable.
+Si l’on atteste que l’acte a été écrit le jour et signé aussi le jour, ou qu’il a été écrit la nuit et signé aussi la nuit, ou qu’il a été écrit la nuit mais signé le jour, l’acte est valable. S’il est dit au contraire de l’acte qu’il a été écrit le jour mais signé la nuit, l’acte sera impropre; selon R. Simon, l’acte reste valable, car selon lui, on déclare impropres tous les actes écrits le jour et signés la nuit, sauf les actes de divorce.
+Pour écrire cet acte, on peut employer tout ingrédient de l’encre, ou de la poudre terreuse<sup class="footnote-marker">1</sup><i class="footnote"> "Peut-être de la craie Rashi traduit le mot SAM par orpiment, en (Shabat 12, 4); cf (Megila 2, 4) Le texte jérusalémite ici n'a pas ce mot"</i>, ou du rouge, ou de la gomme (gummi), ou du vitriol, calcanqon, ou tout objet qui reste adhérent. On ne se servira pour écrire ni d’autres liquides, ni de jus de fruits, ni d’un autre produit qui ne soit pas adhérent. On peut écrire sur n’importe quoi, même sur des feuilles d’olivier, ou sur une corne de vache, en envoyant cette bête à la femme comme titre de divorce, fût-ce sur la main de l’esclave, en remettant ensuite l’esclave à la femme. Selon R. Yossé le Galiléen, on ne devra écrire l’acte de divorce, ni sur un animal vivant, ni sur un comestible.
+On n’écrit l’acte sur aucun objet adhérent à la terre; si l’acte a été écrit ainsi, ensuite détaché du sol, puis signé et remis en cet état à la femme, il est valable. R. Juda le déclare impropre, jusqu’à ce que l’acte ait été écrit et signé sur une matière détachée du sol. R. Juda b. Bethera dit: on ne devra l’écrire ni sur du papier effacé, ni sur une peau fendue, difqera, parce qu’on pourrait le falsifier; mais les autres sages l’admettent pour valable.
+Tous sont aptes à écrire un acte de divorce<sup class="footnote-marker">2</sup><i class="footnote"> (Eduyot 2, 3)</i>, même un sourd, ou un sot, ou un enfant. Une femme peut écrire le divorce qui lui sera destiné, comme le mari peut écrire son acquit (pour restitution du douaire), car l’acte tient sa valeur de ceux qui le signent. Tous sont aptes à apporter un tel acte, sauf un sourd, un sot, un enfant, un aveugle, ou un païen (tous ignorant les prescriptions ou formalités exigibles).
+Si un enfant a reçu l’acte et avant de le remettre il est devenu grand, ou si le sourd-muet a recouvré ensuite la parole, ou si l’aveugle qui s’en est chargé est devenu clairvoyant, ou si le sot est devenu intelligent, ou si le païen s’est converti, l’acte est pourtant impropre. Mais si l’acte a été reçu par un homme bien parlant qui est devenu sourd-muet, lequel a ensuite recouvré la parole, ou par un clairvoyant qui est devenu aveugle, puis est redevenu clairvoyant, ou par un homme intelligent qui est devenu sot, puis est redevenu intelligent, l’acte reste valable. En thèse générale, lorsque le commencement et la fin de l’acte ont été accomplis en connaissance de cause, l’acte reste valable.
+Même les femmes auxquelles on n’ajoute pas foi, lorsqu’elles annoncent le décès du mari de telle ou telle femme, peuvent être crues lorsqu’elles apportent leur acte de divorce du dehors. Telles sont: la belle-mère, ou la fille de la belle-mère, ou la femme adjointe, la belle-sœur à qui incombe le lévirat, ou la fille du mari (belle-fille). -Pourquoi la croit-on plus véridique à l’égard du divorce qu’au sujet d’une nouvelle de décès? -C’est que, pour le divorce, l’acte confirme son dire. Une femme peut elle-même apporter du dehors son acte de divorce; seulement, elle devra déclarer (devant les juges) que cet acte a été écrit et signé devant elle.–<sup class="footnote-marker">3</sup><i class="footnote"> La Guemara sur ce est traduite en (Yebamot 15, 4)</i>
+
+Chapter 3
+
+Tout divorce qui n’a pas été écrit en vue de la femme à divorcer est impropre. Voici comment: si en passant dans la rue un mari entend la voix des scribes, lisant le formulaire de leurs actes: “un tel N. répudie la femme une telle, de tel endroit”, et que le mari déclare l’appliquer à son nom et à celui de sa femme, l’acte ne pourra pas servir à la répudier. Bien plus, si un mari ayant écrit un acte pour répudier sa femme y renonce, puis un compatriote le trouve et lui dit: “puisque mon nom ressemble au tien et celui de ma femme à la tienne, cède-moi l’acte” (pour que je m’en serve dans le même but), cet écrit sera impropre pour répudier une autre. Bien plus, si le même mari a deux femmes portant le même nom, et que l’acte de divorce a été dressé en vue de répudier la plus âgée des deux, l’acte ne pourra pas servir à répudier la plus jeune. Bien plus, si même il a convenu avec le greffier (libellarius) d’employer cet écrit à répudier celle des deux femmes qu'il voudra, l’acte sera impropre à tout divorce.
+Celui qui écrit des modèles (typus) de divorce devra laisser en blanc la place pour le nom du mari, pour celui de la femme et pour la date. En écrivant d’avance des formules d’emprunt, on laissera en blanc le nom du créancier, celui du débiteur, la somme prêtée et la date. Pour les contrats de vente, on laissera en blanc le nom de l’acheteur, celui du vendeur, la somme du montant de l’achat, l’immeuble, la date. Ces modèles en blanc sont permis pour la commodité des transactions. Selon R. Juda, toutes ces sortes d’actes (écrits en partie d’avance), sont impropres. R. Eliézer les déclare tous admissibles, sauf ceux du divorce, parce qu’il est écrit (Dt 24, 1): Il lui écrira à elle; l’écrit devra donc avoir été libellé pour elle.
+Si le porteur d’un acte de divorce le perd et le retrouve aussitôt après, l’acte reste valable; l’acte non retrouvé de suite devient impropre. Si l’acte est retrouvé dans une poche (petit sac), ou dans une boîte, ou caisse, arceion, et reconnu par le porteur, il reste valable. Si quelqu’un apporte un acte de divorce de la part d’un homme qu’il laisse vieux ou malade, il remet l’acte à la femme dans la présomption que le mari vit encore. De même, une fille d’Israélite mariée à un cohen, dont la mari fait un voyage d’outre-mer, peut continuer à manger de l’oblation sacerdotale dans la présomption que le mari vit toujours (jusqu’à l’avis contraire). De même aussi, on devra sacrifier la victime expiatoire envoyée par quelqu’un d’outre-mer, dans la présomption que l’expéditeur est en vie.<sup class="footnote-marker">1</sup><i class="footnote"> En tête du 3 est une page déjà traduite en (Yebamot 16, 6)</i>
+R. Eléazar b. Parta a énoncé devant les sages trois règles qu’ils ont confirmées: les gens d’une ville assiégée à qui il ne reste plus d’issue, les passagers d’un navire battu par la tempête, et le coupable sur le point d’être condamné par la justice à la peine capitale, restent pourtant dans la présomption d’être vivants. Mais une fois que la ville est prise par les assiégeants, ou si le navire a fait naufrage en mer, ou si le condamné se rend déjà au dernier supplice, à tous ces gens on applique les lois les plus sévères des vivants et des morts<sup class="footnote-marker">2</sup><i class="footnote"> Pour eux, on observera les lois les plus sévères, en les supposants vivants et en les supposant morts</i>. Ainsi, lorsqu’une fille d’Israélite est mariée à un cohen (qui se trouve dans l’un de ces derniers cas), ou si une fille de cohen est mariée à un simple israélite, elle ne pourra pas manger de l’oblation sacerdotale<sup class="footnote-marker">3</sup><i class="footnote"> "Pour la 1re, on suppose le mari mort; pour la 2e, on le suppose vivant, et aux 2 cas l'oblation est interdite"</i>.
+Si un porteur d’acte de divorce en Palestine même (d’une localité à l’autre) devient malade en route, le mari peut en charger autrui. Mais si le mari lui a dit de reprendre par contre de la femme un objet spécial (de valeur), le porteur ne peut pas se décharger de l’acte sur autrui: car le mari n’a pas entendu accorder à un tiers sa confiance pour avoir le dépôt en question.
+Si le porteur d’un acte de divorce venant d’outre-mer tombe malade, le tribunal désignera un messager chargé de l’expédition, et le porteur devra déclarer devant les juges avoir assisté à la rédaction et à la signature de l’acte. Le dernier porteur n’a pas besoin de faire cette même déclaration, mais il devra seulement avoir été chargé de cet envoi par le tribunal.
+Si quelqu’un prête de l’argent à un Cohen, ou à un lévite, ou à un pauvre, avec l’intention de se rembourser plus tard en prélevant le montant sur celui qui leur revient<sup class="footnote-marker">4</sup><i class="footnote"> Au premier, le créancier devra l'oblation sur ses fruits, et aux autres il doit les diverses dîmes</i>, il pourra faire le prélèvement de ce qui lui revient dans la présomption que ces gens vivent toujours, sans craindre que le Cohen ou le lévite soient morts, ou que le pauvre se soit enrichi. S’ils sont morts avant que le créancier soit remboursé, celui-ci devra demander aux héritiers du défunt l’autorisation de se rembourser S’il a prêté par devant justice, il n’a pas besoin de cette autorisation pour se payer.
+Si quelqu’un met des fruits de côté pour les employer à l’oblation et aux dîmes (à libérer d’autres fruits), ou de l’argent pour l’employer plus tard à titre de 2e dîme (devant être mangée à Jérusalem), il pourra considérer cette mise de côté comme effective (et manger le reste), dans la présomption que ces objets de côté subsistent toujours. Au cas où ces fruits mis de côté sont perdus, il devra pour tous les produits (tant libérés que non libérés) compter en arrière de temps en temps<sup class="footnote-marker">5</sup><i class="footnote"> "Littéralement: "" Il faut craindre de temps en temps "", c'est-à-dire, chaque jour, on doit faire un compte rétroactif pour ce que l'on a cru libérer de cette façon"</i>. Tel est l’avis de R. Eléazar b. Shamoua. R. Juda dit: à trois époques de l’année, on devra goûter le vin (auquel on donne d’avance cette destination future de part sacerdotale ou lévitique, pour savoir s’il n’est pas gâté), savoir lorsqu’à l’issue de la fête des Tabernacles, le vent d’Est souffle, lorsque les bourgeons des ceps de vigne apparaissent, et lorsque la sève liquide pénètre dans les raisins non encore mûrs.
+
+Chapter 4
+
+Si un mari envoie un acte de divorce à sa femme par un messager, qu’ensuite il rencontre en route, ou s’il envoie un second messager à la recherche du premier, avec l’ordre d’annuler l’acte de divorce, l’annulation est admise. De même, s’il a devancé le messager auprès de sa femme (pour renoncer au divorce), ou s’il lui a envoyé un autre messager, en faisant déclarer nul l’acte qu’il lui a envoyé, l’annulation est admise. Mais dès que l’acte de divorce est arrivé aux mains de la femme, les démarches du mari ne servent plus à annuler l’acte.
+Autrefois, le mari établissait un tribunal (composé de trois personnes), d’une autre localité, pour annuler l’envoi de l’acte de divorce (sans la présence de la femme). Puis R. Gamliel l’ancien établit la règle de ne pas agir ainsi, dans l’intérêt de l’ordre régulier du monde<sup class="footnote-marker">1</sup><i class="footnote"> A défaut de cette précaution, la femme qui aurait reçu un acte de divorce (annulé à son insu) pourrait se remarier à un autre</i>. En principe, on modifiait, pour annuler l’acte, l’un des noms usuels du mari<sup class="footnote-marker">2</sup><i class="footnote"> S'il a deux noms</i>, avec celui de la ville où il se trouve, et le nom de la femme avec la ville où elle se trouve; plus tard, R. Gamliel l’ancien établit la règle d’inscrire le nom du mari avec tous les surnoms qu’il porte (en n’importe quel endroit), et celui de la femme avec tous ses surnoms, dans l’intérêt des bonnes règles.
+Une veuve ne peut se faire payer son douaire sur les biens des orphelins qu’en jurant n’avoir rien reçu de son mari<sup class="footnote-marker">3</sup><i class="footnote"> Aucun plaideur ne pouvait se faire payer des orphelins la dette du défunt, qu'en prêtant serment Cf, (Ketubot 9, 7)</i>; mais on s’était abstenu de déférer à la veuve ce serment<sup class="footnote-marker">4</sup><i class="footnote"> Selon le Talmud B, fol 35a, on ne déférait pas de serment à une veuve, pour ne pas l'entraîner à prêter un faux serment</i>. Aussi R. Gamliel l’ancien a établi que désormais la veuve puisse se faire payer le douaire qui lui est dû en faisant un vœu<sup class="footnote-marker">5</sup><i class="footnote"> Autre mode de jurer, sous peine que le pain lui soit défendu, ou autre interdit analogue</i> sur tel objet que les orphelins voudront. Les témoins doivent apposer leur signature sur l’acte de divorce, règle établie pour l’utilité publique. Enfin, Hillel a établi l’usage du prosbolh pour l’utilité publique<sup class="footnote-marker">6</sup><i class="footnote"> Cf J, (Sheviit 10, 4)</i>.
+Si l’esclave qui a été emmené prisonnier par des païens est ensuite racheté par des Juifs, il doit servir lorsqu’on l’a racheté comme esclave; mais il est libre, si on l’a racheté pour le rendre libre. R. Simon b. Gamliel dit que même en ce dernier cas il doit servir. Si un individu a désigné son esclave comme hypothèque, apoqhch, à son créancier, puis l’a affranchi, légalement l’esclave ne doit rien; mais pour éviter les inconvénients, le maître est tenu de l’affranchir, et l’esclave s’engage par acte à payer sa valeur. R. Simon b. Gamliel dit: Ce n’est pas l’esclave qui s’engage dans l’acte, mais celui qui l’a affranchi.
+Si un individu est à moitié esclave et à moitié libre<sup class="footnote-marker">7</sup><i class="footnote"> Si p ex 2 frères ont hérité un esclave, et l'un d'eux l'a affranchi 5 (Eduyot 1, 13)</i>, il servira un jour son maître, et il sera libre un jour; c’est l’opinion de l’école de Hillel. L’école de Shammaï dit: Vous avez défendu les intérêts du maître, mais non pas ceux de l’esclave; il ne peut pas épouser une femme libre, car il est à moitié esclave; il ne peut pas épouser une esclave<sup class="footnote-marker">8</sup><i class="footnote"> Les esclaves pouvaient donc contracter entr'eux de véritables mariages</i>, car il est à moitié libre<sup class="footnote-marker">9</sup><i class="footnote"> Cf, (Qidushin 1, 3) Cette dernière phrase incidente (ou explicative) manque dans le texte jérusalémite</i>. Restera-t-il célibataire? Mais le monde n’a été créé que pour la reproduction; car il est écrit: “Dieu n’a pas créé le monde pour qu’il reste désert, mais pour qu’il soit habité” (Is 45, 18). Il faut donc, pour l’utilité publique, forcer le maître à l’affranchir, et l’esclave s’engagera par acte à payer au maître la moitié de sa valeur. L’école de Hillel finit alors par adopter l’opinion de l’école de Shammaï<sup class="footnote-marker">10</sup><i class="footnote"> Le comment de R Ascher cite ici un passage (B,43a) d'où il résulte que le fils naturel est un hériter, puis un autre passage (B, Yebamot22) concluant qu'un Mamzer (bâtard) hérite aussi</i>.
+Si un individu vend son esclave à un païen ou à un homme qui va le conduire à l’étranger, l’esclave devient libre<sup class="footnote-marker">11</sup><i class="footnote"> La loi rabbinique le libère, pour lui éviter les mauvais traitements probables des païens</i>. -On ne donne pas pour racheter les prisonniers<sup class="footnote-marker">12</sup><i class="footnote"> Quoique ce soit l'œuvre la plus méritoire, dit le Talmud B, Baba Batra8a</i> plus qu’ils ne valent; c’est une mesure d’utilité publique? -On ne doit pas chercher à faire prendre la fuite aux prisonniers (il faut les racheter); c’est aussi une règle d’utilité publique<sup class="footnote-marker">13</sup><i class="footnote"> S'ils se sauvaient, les païens maltraiteraient d'autant plus les prisonniers qu'ils prendraient une autre fois</i>. R. Simon b. Gamliel dit: C’est un précepte donné dans l’intérêt de ceux qui sont déjà retenus en prison<sup class="footnote-marker">14</sup><i class="footnote"> Même motif que celui de la note précédente</i>. On n’achète pas de livres (de l’Ecriture-Sainte), de phylactères ou de mezuzot aux païens à un prix qui dépasse leur valeur; c’est aussi un précepte d’utilité publique<sup class="footnote-marker">15</sup><i class="footnote"> De crainte d'abus, comme pour le rachat des prisonniers</i>.
+Celui qui répudie sa femme pour avoir entendu exprimer à son sujet un bruit fâcheux (peut-être calomniateur) ne pourra plus la reprendre, et il en est de même s’il l’a repoussée parce qu’elle avait prononcé un vœu à la légère. R. Juda dit: s’il s’agit d’un vœu dont beaucoup de personnes ont connaissance, le mari ne pourra pas reprendre la femme répudiée; mais si ce n’est pas à la connaissance de plusieurs personnes, le mari peut la reprendre. R. Meir dit: pour tout vœu qui exige l’investigation d’un sage, le mari ne pourra pas la reprendre; lorsque cette investigation n’est pas nécessaire, le mari peut revenir sur sa détermination. R. Eléazar ajoute<sup class="footnote-marker">16</sup><i class="footnote"> Cf, (Ketubot 7, 9)</i>: les sages n’ont défendu le premier cas qu’à cause du dernier<sup class="footnote-marker">17</sup><i class="footnote"> En cas d'enquête du savant, nul préjudice ne peut arriver à la femme Ceci n'est à craindre que lorsqu'il n'y a pas d'enquête, le mari peut alors arguer que s'il avait su pouvoir annuler le vœu de sa femme, il ne l'aurait pas répudiée</i>. Sur ce, R. Yossé b. Juda raconta qu’à Sidon quelqu’un dit à sa femme: “que tout me soit interdit, si je ne te répudie pas”, et bien qu’il l’eût en effet répudiée, les sages lui permirent de la reprendre. D’ordinaire, cette reprise est interdite, par précepte d’utilité publique.
+Celui qui a répudié sa femme parce qu’elle est d’une stérilité évidente ne pourra pas la reprendre, selon R. Juda; les autres sages le permettent. Si après avoir épousé un autre dont elle a des fils elle réclame au 1er mari le douaire, (auquel elle n’avait pas droit comme femme stérile répudiée), selon R. Juda, le mari peut lui dire: “Il valait mieux te taire que de parler inconsidérément<sup class="footnote-marker">18</sup><i class="footnote"> Si j'avais su avoir à te restituer ton douaire, je ne t'aurais pas répudiée: et l'acte de divorce devenant nul, les enfants seront nés illégitimes</i>”.
+On ne rachète pas aux païens celui qui se vend à eux lui-même avec ses fils; mais, après la mort du père, on rachète ses enfants (non responsables de cette cession). Si, après la vente d’un champ à un païen, un israélite le rachète de ce dernier, l’israélite offrira les prémices au Temple; c’est un précepte d’utilité publique<sup class="footnote-marker">19</sup><i class="footnote"> Il ne faut pas s'habituer, en Palestine, à céder le sol aux païens, mais s'efforcer de le reprendre en cas d'aliénation</i>.
+
+Chapter 5
+
+Ceux qui réclament pour un dommage (que l’animal d’un individu leur a causé) peuvent se faire payer du meilleur des champs<sup class="footnote-marker">1</sup><i class="footnote"> Il y avait 3 classes de champs les meilleurs, les moyens, les pires ou inférieurs Cf J, (Ketubot 12, 4)</i>; les créanciers seront payés par la classe moyenne des champs; enfin la femme qui réclame le douaire ne peut prendre que de la classe inférieure. R. Simon b. Gamliel<sup class="footnote-marker">2</sup><i class="footnote"> L'édition de la Mishna selon le Talmud Babli a: R Meir</i> dit: la femme qui réclame le douaire peut également se faire payer de la classe moyenne.
+Le demandeur ne peut pas saisir les biens hypothéqués, si le défendeur possède encore des biens libres, quand même ces biens seraient de la classe inférieure (et que les biens vendus seraient d’une autre classe, que le demandeur aurait droit de prendre s’ils n’étaient pas venus). Ceux qui se font payer des biens des orphelins ne peuvent prendre que les champs de la classe inférieure.-<sup class="footnote-marker">3</sup><i class="footnote"> La Guemara sur ce paragraphe est déjà traduite en (Ketubot 9, 8)</i>
+On a établi comme loi d’utilité publique, qu’aux cas suivants le demandeur ne puisse pas se faire payer des biens vendus par le défendeur, savoir: pour les produit du champ<sup class="footnote-marker">4</sup><i class="footnote"> "P ex, dit Rashi, A vend un champ à B qui l'a cultivé, puis il se trouve qu'A n'avait pas le droit de vendre ce champ; ce champ appartenait à une autre qui le reprend avec ses produits B réclame donc d'A de lui payer le capital et les produits En ce cas, B peut se faire payer pour le capital des biens vendus par A postérieurement à son achat, mais pour les produits, il ne peut saisir que les biens libres qu'A possède encore Cf (Ketubot 12, 2)"</i>, ou pour son amélioration<sup class="footnote-marker">5</sup><i class="footnote"> Si p ex B avait amélioré le champ que l'ancien propriétaire lui a enlevé avec les améliorations, B ne peut saisir pour ces améliorations que les biens libres non encore vendus par A</i>, ou pour la nourriture de la veuve et des filles orphelines (qui ont droit à être nourries des biens de l’héritage de leurs frères). On a encore établi pour l’utilité publique cette loi<sup class="footnote-marker">6</sup><i class="footnote"> "Cette dernière règle est omise dans les éditions du Talmud jérus Qui ont suivi l'édition de Venise; mais celle de Jitomir l'a rétablie, comme bien d'autres passages essentiels"</i>: celui qui rend les choses qu’il a trouvées, à l’ancien propriétaire qui les a perdues, n’est pas obligé de prêter serment (si le propriétaire prétend qu’il y en avait davantage).
+Le maître de maison sur lequel les orphelins s’appuient (auquel est confiée la gestion de leurs biens), ou que leur père avait désigné d’avance pour être leur tuteur epitropo", sera tenu de rédimer les fruits que ceux-ci mangeront. Si le père des orphelins a nommé pour eux un tuteur, celui-ci est obligé de prêter serment sur sa gestion (si les orphelins devenus majeurs l’exigent); mais si c’est le tribunal qui l’a nommé tuteur il n’est pas obligé de prêter serment<sup class="footnote-marker">7</sup><i class="footnote"> Cf, (Shevouot 7, 9)</i>. Abba Saül dit le contraire. Si un individu a rendu impure l’oblation qui est à un cohen (qu’il est défendu de manger impure), ou s’il a fait des libations avec le vin d’un autre (ce qui fait qu’on ne peut plus boire ce vin), ou s’il a mêlé aux produits des champs un peu d’oblation, ce qui fait que personne ne peut plus les manger, excepté un cohen, pour tous ces faits commis involontairement, l’auteur sera dispensé de payer; s’il les a faits volontairement, il doit payer le dommage. Aussi, les cohanim qui ont de plein gré rendu impropre un sacrifice offert au Temple seront coupables.
+R. Yohanan b. Godgoda atteste ceci: 1° Si un père a marié sa fille sourde-muette (en sa minorité), elle pourra être libérée au moyen d’un acte de divorce<sup class="footnote-marker">8</sup><i class="footnote"> Malgré son état inconscient, car son consentement n'est pas nécessaire V. (Yebamot 14, 3)</i>; 2° dès qu’une mineure simple israélite (orpheline) a épousé un cohen, elle peut (malgré son jeune âge) consommer l’oblation, et si elle meurt, le mari hérite d’elle (comme pour une véritable union); 3° au cas où une charpente ou un tronc de bois volé est encastré dans une grande construction (d’où il est impossible de le retirer), on devra seulement prélever le montant de la valeur afin de contribuer<sup class="footnote-marker">9</sup><i class="footnote"> La phrase justification, placée entre , est omise au texte jérusalémite</i> à l’amélioration de ceux qui se repentent; 4° un sacrifice expiatoire volé, sans que beaucoup de personnes connaissent le vol, effectuera le pardon (sans qu’il soit nécessaire de le remplacer par un autre), dans l’intérêt de l’autel<sup class="footnote-marker">10</sup><i class="footnote"> Il faut susciter aux cohanim la crainte que, par tromperie, ils soient exposés à sacrifier, puis à consommer une victime présentée indûment Toute cette Mishna se retrouve (Eduyot 7, 9) Cf (Horayot 3, 5)</i>.
+Le sicaricon<sup class="footnote-marker">11</sup><i class="footnote"> Derenbourg, Essai, etc, p 475</i>, ou le droit de revendication à l’égard des biens achetés aux sicaires, n’existait pas dans le province de la Judée lorsque les propriétaires avaient été tués pendant la guerre; mais, pour les biens pris à des propriétaires tués après la guerre, ce droit subsiste. Comment ce droit s’exerce-t-il? Si un individu a acheté le champ d’abord à l’assassin, puis au vrai propriétaire, l’achat est nul; s’il l’a acheté au propriétaire avant de l’acheter à l’assassin, l’achat est valable. Il en est de même du champ d’une femme mariée: Si un individu l’achète d’abord du mari, puis de la femme, la vente est nulle; s’il l’a acheté de la femme, puis du mari, la vente est valable. Telle est la décision de la première Mishna<sup class="footnote-marker">12</sup><i class="footnote"> C'était la règle adoptée d'abord</i>; mais le tribunal postérieur dit: si l’on achète un champ du sicaire, la vente est valable<sup class="footnote-marker">13</sup><i class="footnote"> Cette première proposition manque au texte jérusalémite</i>; mais l’acheteur donnera au propriétaire le quart de la valeur<sup class="footnote-marker">14</sup><i class="footnote"> On supposait, dit Rashi, que le sicaire a vendu le champ d'un quart moins cher</i>. Cela s’applique au cas où le propriétaire n’est pas à même de racheter son champ; mais s’il est à même de le faire, il a la priorité (et personne ne peut l’acheter). Rabbi à provoqué une séance d’un tribunal, où l’on a décidé, après avoir compté les votes, que si le champ est resté en possession du sicaire pendant un an, le premier venu peut l’acheter, mais il doit au propriétaire le quart de sa valeur.
+Un sourd-muet peut faire des transactions par signes<sup class="footnote-marker">15</sup><i class="footnote"> Cf (Yebamot 14, 1)</i>. Ben-Bethera dit: Il suffit de pincer les lèvres, ou de les voir pincer par d’autres, s’il s’agit de biens-meubles<sup class="footnote-marker">16</sup><i class="footnote"> Objets de ménage, ou de nourriture, ou d'habillement, de peu d'importance</i>; comme les mineurs<sup class="footnote-marker">17</sup><i class="footnote"> Enfants de 7 à 8 ans, déjà intelligents</i> peuvent aussi acheter et vendre, quand il s’agit de biens-meubles.
+Voici les lois rabbiniques établies pour le bien public (en faveur d’un bon accord): Le cohen sera appelé le 1er à la loi; puis un lévite, ensuite un simple israélite. On place le repas de jonction symbolique (du Shabat) dans la même maison vieille. Le puits qui est le plus près de la source doit être rempli avant celui qui en est plus éloigné<sup class="footnote-marker">18</sup><i class="footnote"> "Chaque cultivateur, dit Rashi, avait un puits dans son champ pour l'arroser; ces puits étaient remplis par des canaux qui apportaient l'eau d'un fleuve: chaque puits se remplissait quand son canal était ouvert et que les autres étaient fermés Celui dont le puits est plus près de l'origine des canaux, a donc le droit d'ouvrir le premier son canal, en fermant les autres, pour remplir son puits; puis vient le tour des autres cultivateurs pour remplir les leurs"</i>. Si un quadrupède, un oiseau ou un poisson est entré dans le piège d’un individu, nul que celui-ci ne peut le prendre, sous peine de vol. C’est une règle établie pour le bon accord. R. Yossé dit: celui qui le prend, est un brigand. Si un sourd-muet, un aliéné ou un mineur trouve un objet, personne ne peut le lui enlever, sous peine de vol. R. Yossé dit: enlever à ces individu cet objet est un véritable vol. Si un pauvre monte sur un olivier pour faire tomber quelques olives<sup class="footnote-marker">19</sup><i class="footnote"> "Les pauvres avaient le droit de prendre aux champs ce qui reste à glaner après la moisson V. Pea ch 4 à 7 Le texte jérusalémite n'a pas les mots "" un pauvre "", ni "" ceux qui sont au-dessous """</i>, ceux qui se trouvaient au-dessous de l’arbre ne peuvent pas les ramasser; R. Yossé dit: ce serait un vrai vol. Pour la même raison de bonne entente, on n’empêchera pas les pauvres païens de prendre part au glanage, ou de ramasser des épis oubliés, ou de cueillir ceux de l’ange des champs.
+Une femme peut prêter un tamis, un van, un petit moulin ou un four, même à une femme soupçonnée de ne pas observer les lois de la 7e année<sup class="footnote-marker">20</sup><i class="footnote"> "Cette Mishna se retrouve in-extenso en (Sheviit 5, 9) (t 2, p 374); on y trouvera diverses notes explicatives sur ce"</i>; mais elle ne doit pas l’aider à trier, ni à moudre. La femme d’un compagnon savant peut prêter à la femme d’un homme du peuple un tamis ou un van; elle peut trier, moudre et vanner avec elle. Mais dès que celle-ci jette de l’eau sur la farine (qu’elle commence seulement une pâte), elle ne doit pas l’aider, ni la toucher, car il est interdit d’encourager ceux qui transgressent la loi. Du reste, toutes ces mesures n’ont été autorisées que dans l’intérêt de l’harmonie, comme l’on peut souhaiter du succès aux païens la 7e année agraire, mais non à l’israélite, et dans l’intérêt des bonnes relations, on doit s’informer de leur santé.-<sup class="footnote-marker">21</sup><i class="footnote"> Toute la Guemara sur ce est traduite au même traité (ibid)</i>
+
+Chapter 6
+
+Si quelqu’un a dit: “Fais accepter cet acte de divorce à ma femme”, ou “le voici pour elle, apporte-le-lui”, il peut le reprendre s’il veut<sup class="footnote-marker">1</sup><i class="footnote"> Cf J, (Pea 4, 6)</i>. Mais si la femme a chargé le messager d’accepter, le mari ne peut plus y renoncer. Donc, si le mari dit alors au messager: “je ne veux pas que tu acceptes l’acte du divorce pour elle, mais apporte-le là et donne-le-lui”, il peut le reprendre s’il veut. R. Simon b. Gamliel dit: lors même que la femme a dit au messager de prendre l’acte pour elle, le mari ne peut plus le reprendre après la remise au messager.
+Lorsque la femme a chargé le messager de recevoir pour elle l’acte de divorce (qu’ensuite il fallait faire disparaître), il lui faut pour sa libération 2 catégories de témoins<sup class="footnote-marker">2</sup><i class="footnote"> Cf (Baba Batra 3, 4)</i>; la première atteste l’ordre donné au messager, et la seconde atteste la réception par la femme qui l’a déchiré. Ceux qui ont attesté le premier fait, peuvent aussi attester le second; ou bien, à l’un de ceux qui font partie de l’un des deux groupes, il suffit d’adjoindre un autre témoin. Une jeune fille adolescente qui est fiancée peut recevoir l’acte de divorce, ou directement, ou par son père<sup class="footnote-marker">3</sup><i class="footnote"> Cf, (Terumot 8, 1)</i>. Selon R. Juda, deux mains (le père et la fille) ne peuvent posséder à la fois la même faculté, et le père seul (en la minorité de la fille) recevra l’acte. Une enfant, si jeune qu’elle est incapable de conserver l’acte de divorce, ne pourra être répudiée.
+Si une mineure charge quelqu’un de recevoir pour elle le divorce, l’acte n’a pas de valeur; il faut pour cela qu’il soit entre ses mains à elle; aussi, lorsqu’après cet ordre, le mari veut reprendre l’acte, il le peut, car un mineur ne peut pas instituer un délégué. Mais le père a chargé le messager d’aller recevoir pour elle cet acte de divorce, la réception suffit à la valider, et le mari ne peut plus y revenir. Si un mari charge autrui de remettre l’acte à la femme, en tel endroit, et la remise a eu lieu ailleurs, l’acte est nul. Mais si le mari a seulement dit: “ma femme est là”, et la remise a eu lieu ailleurs, l’acte est valable. De même, si la femme charge autrui de revoir pour elle l’acte en tel endroit, et la réception s’est effectuée ailleurs, l’acte est nul; R. Eliézer le déclare valable; Si elle charge autrui de l’apporter de tel endroit, et il l’apporte d’ailleurs, l’acte est aussi valable.
+Tout en chargeant quelqu’un de lui apporter l’acte de divorce, la femme d’un cohen peut bénéficier d’un privilège de manger l’oblation, jusqu’à ce que cet acte arrive entre ses mains. Mais si elle charge autrui de recevoir l’acte pour elle, il lui sera dès ce moment interdit de manger l’oblation. Si elle spécifie de recevoir pour elle le divorce à tel endroit déterminé, elle pourra manger l’oblation jusqu’à l’arrivée de l’acte au lieu désigné; R. Eliézer le lui interdit de suite (dès que l’ordre est donné).–<sup class="footnote-marker">4</sup><i class="footnote"> La Guémara sur ce 4 est traduite en (Demaï 4, 4)</i>
+Si quelqu’un dit: “Ecrivez l’acte de divorce et remettez-le à ma femme”, ou s’il dit simplement de la répudier, ou d’écrire une lettre et de la lui donner (ce qui a le même sens), on rédigera l’acte et on le remettra à la femme (valablement). Mais s’il dit seulement de la congédier, ou de la nourrir, ou d’agir avec elle selon la loi, nomo", ou de la traiter selon son mérite, ce sont des expression trop vagues et sans valeur. En principe on avait dit que si un condamné sort de la ville, le cou chargé d’un carcan (collare), en disant d’écrire un acte de divorce à sa femme (même sans ajouter de le lui remettre), on l’écrira et on le remettra à la femme. Plus tard, les sages revinrent sur ce sujet et étendirent la même règle à celui qui va en voyage d’outre-mer, ou avec une caravane allant au loin. R. Simon Shezori y ajoute aussi celui qui est dangereusement malade.
+Si un mari étant tombé dans une fosse s’écrie: “que quiconque m’entend écrive un acte de divorce à ma femme<sup class="footnote-marker">5</sup><i class="footnote"> Cf, (Yebamot 16, 6)</i>”, il faudra l’écrire et le remettre à la femme. Un homme sain qui dit d’écrire un acte de divorce à sa femme a sans doute voulu plaisanter; mais si la fin indique que son intention était sérieuse dès le principe<sup class="footnote-marker">6</sup><i class="footnote"> Cette phrase complémentaire manque dans les éditions de la Mishna seule</i>, l’acte sera valable; Ainsi, il est arrivé à un homme sain de donner l’ordre d’écrire le divorce à sa femme; puis, montant sur le toit, il tomba et mourut. Selon R. Simon b. Gamliel, les sages dirent à ce sujet: si l’homme est tombé seul, l’acte de divorce est valable; mais si le vent a poussé l’homme, l’acte est nul<sup class="footnote-marker">7</sup><i class="footnote"> Dans l'édit de Venise et celles qui suivent, ce est joint au précédent</i>.
+Si un mari dit à 2 individus de remettre l’acte de divorce à sa femme (sans parler de l’écrire), ou s’il dit à 3 de l’écrire, puis de le remettre à sa femme, ils pourront l’écrire (eux-mêmes) puis le remettre. S’il dit à 3 de remettre l’acte à sa femme (sans parler de l’écrire), ceux-ci pourront charger d’autres de l’écrire et le remettre, parce qu’il les a constitués en tribunal. Tel est l’avis de R. Meir. Voici la règle rapportée<sup class="footnote-marker">8</sup><i class="footnote"> "Ou: "" envoyée "", selon le texte jérusalémite"</i> de prison par R. Hanania habitant d’Ono: Je sais par tradition que si un mari dit à 3 individus de remettre l’acte de divorce à sa femme, ceux-ci peuvent charger autrui de l’écrire et le remettre, parce que le mari les a érigés en tribunal. Sur ce, R. Yossé dit: nous avons répondu au messager chargé de cette nouvelle, que nous avons aussi une tradition, en vertu de laquelle, lors même qu’un mari dit au tribunal supérieur à Jérusalem de remettre l’acte de divorce à sa femme, ceux-ci devront au besoin apprendre à l’écrire eux-mêmes, puis le rédiger et le remettre. Si un mari s’adressant à dix individus les charge d’écrire<sup class="footnote-marker">9</sup><i class="footnote"> Terme hormis au texte jérusalémite</i> et donne l’acte de divorce à sa femme, l’un écrira et 2 signeront comme témoins; mais s’il les charge tous de l’écrire, après que l’un d’eux l’aura écrit, tous signeront. Aussi, en cas de décès d’un seul d’entre eux, l’acte est déclaré nul.
+
+Chapter 7
+
+Si quelqu’un, saisi d’une malade grave (cardiacus), dit d’écrire le divorce à sa femme, c’est comme s’il n’avait rien dit (l’acte est nul). Mais si après avoir donné cet ordre il est atteint du mal, puis revenant sur son premier ordre il dit de ne plus l’écrire, on ne tiendra pas compte de ce dernier ordre. On demande au mari devenu muet s’il faut écrire le divorce à sa femme; s’il incline de la tête en signe d’assentiment, on l’examinera, en répétant 3 fois la même question: s’il répond non sur non, oui sur oui (que c’est bien entendu), on écrira l’acte et le remettra.
+Lorsqu’on demande à un homme en danger s’il faut écrire le divorce à sa femme<sup class="footnote-marker">1</sup><i class="footnote"> Pour lui éviter le lévirat en cas de décès du mari sans enfants</i>, et qu’il répond: oui, puis les assistants donnent l’ordre à l’écrivain d’écrire l’acte et aux témoins de le signer, ce qui a été fait, bien qu’après l’avoir écrit et signé on ait remis l’acte à l’homme, lequel à son tour<sup class="footnote-marker">2</sup><i class="footnote"> Expression omise au Talmud Jérus.</i> l’a remis à la femme, l’acte sera nul: il faut que le mari ait donné lui-même les divers ordres.
+Si un mari dit à sa femme: “ceci sera l’acte de ton divorce si je meurs”, ou “ceci sera ton divorce si je meurs de ma maladie actuelle”, ou “ceci sera ton divorce valable après mon décès”, c’est somme s’il n’avait rien dit<sup class="footnote-marker">3</sup><i class="footnote"> "Un tel acte est nul; le divorce n'a plus de raison d'être après décès de l'époux"</i>. Mais s’il dit: “qu’à partir d’aujourd’hui l’acte ait cette valeur si je meurs”, ou “à partir d’à présent si je meurs”, ce sera un acte valable. S’il dit: “à partir de ce jour et après ma mort”, l’acte sera à la fois valable et non valable<sup class="footnote-marker">4</sup><i class="footnote"> En raison de la duplicité des termes de la condition, celle-ci est douteuse, et le doute influera sur l'état juridique de la veuve L'omission du premier terme de ce doute dans le texte jérusalémite rend la phrase obscure</i>; aussi, après le décès du mari ses enfants, la veuve devra déchausser le beau-frère, non l’épouser. Si le mari dit: “voici ton divorce à partir de ce jour si je meurs de mon mal actuel”, puis il se rétablit et sort, ensuite il retombe malade et meurt; on devra examiner si le décès a pour cause la 1re maladie, alors l’acte est valable; au cas contraire, l’acte est nul.
+Une femme (dont la répudiation est conditionnelle) ne devra pas rester seule avec son mari<sup class="footnote-marker">5</sup><i class="footnote"> Si elle cohabitait avec lui, il faudrait un nouvel acte</i>, sauf en présence de témoins, fut-ce un esclave ou une servante, excepté la servante de la femme, parce qu’il est notoire qu’elle se fie à elle<sup class="footnote-marker">6</sup><i class="footnote"> La maîtresse serait sans pudeur devant elle</i>. Comment est-elle considérée dans l’intervalle de temps entre l’énoncé du divorce conditionnel et le décès du mari? Selon R. Juda, elle sera considérée en tout comme femme mariée; selon R. Yossé, elle est à la fois répudiée et non répudiée<sup class="footnote-marker">7</sup><i class="footnote"> A chaque instant il y a doute que le décès survienne, de sorte qu'en cas d'union on s'expose à un péché par erreur</i>.
+Si le mari dit à la femme: “Voici ton acte de divorce, à la condition de me donner 200 zouz”, elle sera tenue pour répudiée dès l’acceptation<sup class="footnote-marker">8</sup><i class="footnote"> Cf J, (Qidushin 3, 2) ( 43d)</i>, et dès lors elle doit ladite somme à son mari. Si le mari établit la condition qu’elle lui remette cette somme à partir d’à présent jusqu’à 30 jours de là, au cas où elle lui remet ladite somme dans les 30 jours, la femme sera déclarée répudiée; au cas contraire, elle ne le sera pas. R. Simon b. Gamliel raconte qu’à Sidon il arriva à quelqu’un de dire à sa femme: “voici ton acte de divorce, à condition de me remettre ton vêtement (stola) de luxe”; comme elle l’avait perdu, la condition était irréalisable, et l’acte nul. Selon les autres sages, il suffit à la femme de remettre le montant du vêtement au mari, pour valider l’acte.
+Si le mari a dit: “voici ton divorce, à la condition de servir mon père, ou d’allaiter mon fils” (sans durée déterminée), quelle sera la durée de l’allaitement (ou du service, sous peine d’annulation de la condition)? Deux ans. Selon R. Juda, 18 mois. Si le fils ou le père meurt (avant l’exécution de la condition), l’acte reste valable. Si le mari dit: “voici ton acte de divorce, à la condition de servir mon père 2 ans, ou d’allaiter mon fils 2 ans”, et qu’ensuite le fils meurt<sup class="footnote-marker">9</sup><i class="footnote"> "Dans l'édition de la Mishna selon le Talmud Babli, le texte ajoute comme hypothèse: "" si le père meurt """</i>, ou le père déclare ne pas vouloir être servi par elle, lors même qu’elle n’a pas provoqué ce refus en irritant le père, l’acte devient nul; selon R. Simon b. Gamliel, il reste valable. R. Simon b. Gamliel établit cette règle: pour tout obstacle qui n’émane pas de la femme, l’acte reste valable.
+S’il dit: “Voici ton divorce si je ne suis pas revenu”, et qu’allant de Judée en Galilée il s’arrête à Antipatris (limite de Judée) et revient, les conditions ne sont pas remplies, et l‘acte est nul. Il en est de même s’il remet l’acte, en le subordonnant à la condition d’être revenu de voyage d’ici à 30 jours, et qu’allant de Judée en Galilée il s’arrête à Othnaï (limite de la Galilée); ou encore s’il le remet à condition du retour d’ici à 30 jours d’un voyage d’outre-mer, et arrivé à Acco (le port palestinien) il retourne chez lui: les conditions énoncées n’ont pas été remplies. S’il dit: “Voici ton divorce après que j’aurai passé devant ta face pendant 30 jours”, et qu’en ce temps il sera toujours allé et venu, à condition de ne pas s’être isolé avec elle, l’acte sera valable.
+S’il dit: “Voici ton divorce, si d’ici à un an je ne revient pas”, et dans l’intervalle de temps il meurt, l’acte sera nul (pour défaut de condition). S’il dit: “Voici ton divorce dès à présent, si je ne reviens pas d’ici un an”, et avant ce délai il meurt, l’acte est valable (ayant été établi pour valoir de suite).
+S’il dit: “Au cas où je ne reviens pas d’ici à un an, écrivez un acte de divorce à ma femme et donnez-le-lui”, puis on l’a écrit pendant cet intervalle de temps, et on l’a remis après<sup class="footnote-marker">10</sup><i class="footnote"> "Au lieu de "" après "", le texte Jérusalémite: "" pendant "", sens peu probable"</i> ce temps écoulé, l’acte est nul (pour avoir été écrit trop tôt). Mais s'il a dit (d’abord): “Ecrivez l’acte de divorce à ma femme et donnez-le-lui si je ne reviens pas d’ici à un an”, puis on l’a écrit pendant cet intervalle de temps, et on l’a remis après ce délai, R. Yossé le déclare valable. Si l’on a écrit après l’an écoulé et l’on a remis l’acte après, puis l’on apprend le décès du mari, si la remise de l’acte a précédé le décès, l’acte est valable; si le décès a précédé, l’acte est nul. En cas de doute, on appliquera à la femme la règle de celle qui est répudiée dans l’être<sup class="footnote-marker">11</sup><i class="footnote"> Comme ci-dessus, 4</i>.
+
+Chapter 8
+
+En jetant le divorce à sa femme qui se trouve dans sa maison ou sa cour à elle, on accomplit la répudiation<sup class="footnote-marker">1</sup><i class="footnote"> C'est l'équivalent de la remise en main</i>. Mais s’il lui jette dans sa maison ou sa cour à lui, se fut-il trouvé avec elle dans le même lit, ce n’est pas une séparation effective. S’il jette l’acte dans le sein de la femme, ou dans son panier à ouvrage, la répudiation est réelle.
+S’il dit à la femme: “prends cette créance”, ou si, se courbant, il lui dit de détacher de son dos l’acte, qu’ensuite elle lit, et elle s’aperçoit que c’est son divorce, il sera nul; il faut que le mari dise: “voici ton divorce”. Si le mari met l’acte aux mains de la femme qui dort, et à son réveil elle lit, voyant que c’est son divorce, celui-ci est nul; il faut que le mari dise: “voici ton divorce”. Si elle se trouve sur la voie publique et le mari lui jette l’acte, si celui-ci tombe près d’elle, l’acte est valable; s’il tombe près du mari, la répudiation n’est pas effectuée<sup class="footnote-marker">2</sup><i class="footnote"> Cf J, (Baba Metsia 1, 4) ( 7d)</i>; si enfin l’acte tombe à mi-chemin des deux époux, la femme sera à la fois répudiée et non répudiée (en état de doute).
+Il en est de même pour une consécration de mariage et un contrat de dette: Si le créancier dit au débiteur de lui jeter la somme due, et en effet le débiteur la jette, si la somme se trouvait plus près du créancier (et qu’ensuite elle se perd), le débiteur est hors de cause (n’a rien à rembourser); mais si l’argent est tombé près du débiteur, il en est responsable. Si enfin l’argent est tombé au milieu d’eux deux, ils doivent partager la perte. – Si la femme était placée au sommet du toit et le mari lui a jeté là l’acte, dès que l’acte a atteint l’aire du toit (même sans y rester), la répudiation est effective; si le mari était en haut et la femme au bas, et il lui a jeté l’acte, dès que l’acte a quitté l’emplacement du toit, fut-il désormais effacé par l’eau ou brûlé, il a effectué la répudiation.
+D’après l’école de Shammaï, un homme peut répudier sa femme par un viel acte de divorce<sup class="footnote-marker">3</sup><i class="footnote"> (Eduyot 4, 7)</i>; mais l’école de Hillel l’interdit. Un tel acte est déclaré vieux lorsqu’après sa rédaction le mari y renonce et s’isole avec sa femme (se remet avec elle).
+Si un mari date l’acte de divorce d’après un comput de gouvernement non convenable<sup class="footnote-marker">4</sup><i class="footnote"> "Au lieu de ces mots, l'édition du Tal Babli, par le fait soit de la censure, soit de l'éditeur qui la craignait, a: "" d'un autre royaume "" (des étrangers)"</i>, p. ex. selon le règne des Mèdes ou celui des Grecs (en se trouvant dans la Babylonie), ou d’après le compte depuis la construction du Temple, ou depuis sa destruction, ou si en se trouvant à l’Est il écrit l’Ouest, ou à l’inverse; si la femme s’est remariée sur la base d’un tel divorce, elle devra quitter le 1er et le 2e mari, mais en recourant à un nouvel acte de divorce de tous deux. Elle ne peut réclamer le douaire, ni les revenus, ni la nourriture, ni un dédommagement pour usure des effets par le mari, pas plus du 1er que du 2e; si elle a pris un de ces objets, soit à l’un, soit à l’autre, elle doit le restituer. L’enfant qu’elle aurait eu de l’un ou de l’autre sera mamzer (illégitime). Ni le 1er mari, ni le 2e (s’il est cohen), ne pourra se rendre impur pour l’enterrer; ni l’un ni l’autre n’aura droit à prendre pour lui ce qu’elle trouve, ou à toucher le gain produit par son travail, ou à la délier d’un vœu qu’elle aurait formé. Si elle est fille de simple israélite, elle devient inapte à épouser un cohen. Si elle est fille de lévite, elle ne pourra pas consommer de dîme; ou si elle est fille de cohen, elle devient impropre à manger de l’oblation. Ni les héritiers du 1er mari, ni ceux du 2e n’ont de droit sur le douaire de la femme. A la mort de ces maris, les frères de l’un et l’autre devront se laisser déchausser par la veuve, sans que nul ne puisse l’épouser. Si en lui remettant un acte de divorce le 1er mari a modifié son propre nom, ou celui de la femme, ou celui de sa ville à lui, ou celui de la ville à elle, il faudra (en cas de 2e mariage) qu’elle se sépare de tous deux, et toutes les règles précitées sont applicables à cette femme.
+Pour toutes les femmes à degré de relation illicite avec l’époux projeté, dont les femmes adjointes sont permises à chacun<sup class="footnote-marker">5</sup><i class="footnote"> En cas de décès du mari sans enfant, l'adjointe est libre sans accomplir le lévirat, V. (Yebamot 1, 1)</i>, si celles-ci ayant quitté la maison du défunt, se sont mariée, puis il se trouve que les premières étaient des femmes de stérilité évidente<sup class="footnote-marker">6</sup><i class="footnote"> Par cette constatation, les 1re n'étaient pas mariées réellement, mais les adjointes l'étaient, et, par suite, étaient soumises aux cérémonies du lévirat</i>, l’adjointe remariée ne pourra rester ni avec le nouveau mari, ni avec le beau-frère, et les règles précitées sont applicables à cette femme.
+Un homme épouse par lévirat sa belle-sœur veuve, et l’adjointe de celle-ci est allée épouser un autre homme (selon son droit), puis il se trouve que la première veuve est de stérilité évidente<sup class="footnote-marker">7</sup><i class="footnote"> Même observation qu'au 6, note 2</i>, l’adjointe devra aussi se séparer de son deuxième mari, elle ne pourra pas épouser le beau-frère, et toutes les règles précitées lui sont applicables.–<sup class="footnote-marker">8</sup><i class="footnote"> La Guémara sur ce est déjà traduite en (Yebamot 10, 4)</i>
+Un écrivain rédigeant un acte de divorce pour le mari et l’acquit de douaire de la femme<sup class="footnote-marker">9</sup><i class="footnote"> Le passage entre est omis dans le texte jérusalémite</i> se trompe dans les remises, donnant le divorce à la femme et l’acquit à l’homme, puis les époux échangent entre eux ces 2 actes reçus par erreur. Plus tard, l’acte de divorce émanant des mains de l’homme est présenté, ainsi que l’acquit par la femme<sup class="footnote-marker">10</sup><i class="footnote"> Chacun des deux conjoints croyait posséder l'acte en bonne forme qui lui appartient</i>; celle-ci remariée à un autre devra se séparer des deux maris, et toutes les règles précitées lui sont applicables. R. Eléazar dit: si l’acte de divorce a été présenté de suite<sup class="footnote-marker">11</sup><i class="footnote"> Avant la seconde union</i>, il est seulement déclaré nul; mais s’il est présenté plus tard (après l’union), il est valable, car le mari ne mérite pas assez de créance illimitée pour annuler les prétentions de possession du deuxième mari. Si après avoir écrit l’acte de divorce le mari change d’idée et ne le remet pas, d’après l’école de Shammaï, la femme devient pourtant impropre à épouser jamais un cohen; d’après l’école de Hillel, elle ne le dévient pas, lors même que le mari lui a remis le divorce à une condition non réalisée ensuite.
+Un mari qui a répudié sa femme et passé la nuit avec elle dans une auberge (fondouq) n’a pas besoin, selon Shammaï, de lui remettre un nouvel acte de divorce<sup class="footnote-marker">12</sup><i class="footnote"> (Eduyot 4, 7)</i>; selon Hillel, il le faut. Toutefois, il y a seulement discussion en cas de répudiation après le mariage accompli; mais tous reconnaissent qu’en cas de répudiation après simples fiançailles, il n’est pas besoin de nouvel acte, parce que le futur n’est pas encore attaché à elle de cœur. Si elle s’est remariée après avoir été répudiée par un divorce chauve<sup class="footnote-marker">13</sup><i class="footnote"> C'est un acte très compliqué d'écriture, contresigné au dos, auquel il manque une formalité</i>, elle devra rester séparée des 2maris, et toutes les règles précitées lui sont applicables.
+Chacun peut compléter un acte de divorce "chauve" (en signant dans les plis inachevés). Tel est l’avis de Ben-Nanos. D’après R. aqiba l’acte ne pourra être complété que par des proches parents, qui sont aptes à témoigner ailleurs<sup class="footnote-marker">14</sup><i class="footnote"> Quoiqu'à titre de parents, ils ne doivent d'ordinaire pas témoigner, ici on les admet à cet effet</i>. On appelle un acte chauve celui où les plis restés en blanc sont supérieurs à celui des signatures données<sup class="footnote-marker">15</sup><i class="footnote"> A chaque pli doit correspondre une signature au dos</i>.
+
+Chapter 9
+
+Si en répudiant sa femme un mari la déclare libre d’épouser n’importe qui, sauf un tel, cet acte est valable, selon R. Eliézer; les autres sages l’interdisent. Que doit faire alors le mari, selon eux? Il devra le lui prendre, puis le lui rendre, en disant: désormais tu es libre à chacun. Si l’acte contient une telle exception, lors même qu’on l’a ensuite effacée, il est sans valeur.
+Si le mari dit en répudiant la femme: “tu es désormais libre pour chacun, sauf à mon père, ou à ton père, ou à mon frère, ou à ton frère, ou à un esclave, ou à un païen, ou à tout autre individu dont la consécration en mariage est sans effet<sup class="footnote-marker">1</sup><i class="footnote"> Conditions inutiles à énoncer</i>” l’acte reste valable. S’il lui dit: “tu es désormais libre à tous, sauf comme veuve à un grand prêtre<sup class="footnote-marker">2</sup><i class="footnote"> (Yebamot 9, 3), et (Qidushin 3, 14)</i>, ou comme répudiée à un simple cohen, ou comme ayant déchaussé un beau-frère, ou comme illégitime ou descendante des gens voués au culte pour un simple israélite, ou comme fille d’Israël à un Mamzer ou à un descendant des gens voués au culte, ou à l’égard de tout autre homme dont la consécration en mariage serait valable quoiqu’accomplie par transgression d’interdit”, l’acte de divorce sera nul<sup class="footnote-marker">3</sup><i class="footnote"> Par l'application possible d'une telle restriction, l'union n'est pas entièrement dissoute, et le divorce est incomplet</i>. –<sup class="footnote-marker">4</sup><i class="footnote"> La Guémara sur ce est déjà traduite en (Yebamot 3, 9)</i>.
+La formule capitale de la lettre de divorce est: “Tu es libre de t’unir avec tout individu (que tu voudras)”. Selon R. Juda, l’acte dit: “Voici pour toi, de moi, un acte de séparation, une lettre de congé, un divorce de libération, par lequel tu peux épouser qui tu désires”. Voici la formule de l’acte d’affranchissement: “tu es libre”, “tu t’appartiens”.
+Trois sortes d’actes de divorce sont nuls; mais si la femme qui s’est cru ainsi répudiée s’est remariée, l’enfant issu de cette union sera légitime. Ce sont: 1° Celui que le mari a écrit de sa main, sans le faire attester par des témoins, 2° celui qui est contresigné par des témoins, mais non date, 3° l’acte daté, mais ne portant qu’une attestation. En ces 3 cas, les actes sont nuls, mais l’enfant né de la femme remariée est digne d’être reçu (en Israël). R. Eléazar dit: si même l’acte n’est pas contresigné par deux témoins, mais a été remis devant eux, il est valable, et un contrat de dette ainsi rédigé est payable sur les biens immeubles. La signature des témoins sur l’acte de divorce n’est exigible que pour la bonne forme (pour éviter toute contestation).
+Si 2 maris ont envoyé à leurs femmes chacun 2 divorces semblables (par les noms) qui se sont mêlés, l’un des maris remettra 2 actes à l’une et 2 autres actes à l’autre femme. Aussi, en cas de perte d’un acte, l’autre est tenu pour nul<sup class="footnote-marker">5</sup><i class="footnote"> On ignore à laquelle des 2 femmes il appartient Cf ci-dessus, (8, 1) La Guémara sur ce est traduite même traité, 3, 1</i>. Si 5 personnes ont écrit en commun, sur le même acte de divorce: “un tel répudie une telle”, puis: “un tel une telle”, et ainsi de suite, au bas de quoi les témoins ont signé, l’acte est valable pour tous, et il faut successivement le mettre en main de chaque femme. Si pour chaque couple la formule tupo" a été écrite à part, et les témoins ont signé pour le tout au bas, le divorce seul au bas duquel les témoins ont signé après lecture faite est valable.
+Deux divorces ont été écrits côte à côte (sur le même feuillet), et au bas 2 témoins ont signé en hébreu dans toute la largeur, passant d’un acte à l’autre, puis deux autres témoins ont signé en grec, aussi dans toute la largeur, sous les 2 actes; l’acte sous lequel ont signé les premiers témoins après lecture faite est valable<sup class="footnote-marker">6</sup><i class="footnote"> Par exemple l'acte écrit à droite du feuillet, sous lequel se trouvent les noms en hébreu de 2 témoins, sera valable</i>. Mais si les signatures sont alternativement en 2 langues, d’abord en hébreu, puis en grec, ensuite encore en hébreu et en grec, les deux actes sont sans valeur<sup class="footnote-marker">7</sup><i class="footnote"> Par suite de l'interversion, il peut arriver d'avoir 3 signatures d'un côté et une seule de l'autre</i>.
+S’il restait à écrire la fin de la formule du divorce transcrite à la 2e colonne (du même côté), et les témoins ont signé au bas, l’acte est valable. Si les témoins ont signé en tête de la feuille, ou au bord, ou au verso d’un acte simple (non retourné), il est sans valeur. Si l’on a rattaché le commencement d’un 2e acte à la tête d’un acte précédent par l’écriture du bord, et les noms des 2 témoins se trouvent au milieu des 2, les actes sont nuls<sup class="footnote-marker">8</sup><i class="footnote"> Leur signature est insuffisante pour l'un et l'autre acte</i>. Mais si l’on a rattaché le commencement du second à la fin du 1er, et les témoins ont signé au milieu, l’acte sur lequel on peut lire au bas les noms des témoins est valable.
+Un divorce écrit en hébreu et contresigné par les témoins en grec, ou écrit en grec et contresigné en hébreu, ou par un témoin en hébreu et un autre en grec, l’acte attesté par l’écrivain auquel s’est joint un autre témoin, est valable. Si l’attestation dit seulement “un tel, témoin” (sans nom du père), l’acte est valable, et de même s’il y a: “fils d’un tel, témoin” (sans nom propre), ou encore: “un tel, fils d’un tel”, sans ajouter le mot “témoin”. S’il a écrit le prénom (surnom) de l’homme ou de la femme (au lieu du vrai nom) l’acte reste valable. Voilà comment procédaient les gens éclairés à Jérusalem (pour abréger). L’acte qui porte inscrit les surnoms de chaque époux est valable. Le divorce imposé par un tribunal juif est valable, non celui d’un tribunal païen. Pourtant, l’acte sera valable lorsque le tribunal juif (faute de pouvoir suffisant) fait frapper le mari par des païens, qui lui disent d’exécuter ce que les juifs lui ont ordonné.-<sup class="footnote-marker">9</sup><i class="footnote"> "A la fin, les éditions de la Mishna ajoutent le mot: KASCHER, "" alors l'acte sera valable """</i>
+Si le bruit s’est répandu dans la ville que telle femme a été mariée en ce jour<sup class="footnote-marker">10</sup><i class="footnote"> J, (Yebamot 6, 4)</i>, elle est désormais consacrée; et si l’on dit d’une femme qu’elle a été répudiée, elle est désormais tenue pour telle, à condition qu’il n’y ait pas d’objection pour cause de doute. Qu’appelle-t-on ainsi? La répudiation de la femme d’une façon conditionnelle, ou l’envoi de l’acte de consécration à la femme au milieu de la rue, sans que l’on ait pu affirmer si le contrat est tombé près d’elle ou près de lui; c’est une cause d’infirmation pour doute.
+L’école de Shammaï dit: on ne peut divorcer avec sa femme que pour cause d’infidélité<sup class="footnote-marker">11</sup><i class="footnote"> J, (Sota 1, 1)</i>, selon ces termes: S’il a trouvé en elle un sujet blâmable, il a répudiera. L’école de Hillel dit: le mari n’est pas obligé de donner un motif plausible de divorce; il peut dire qu’elle a gâté son repas, en vertu du même verset<sup class="footnote-marker">12</sup><i class="footnote"> Il y a là, évidemment, une manière exagérée de s'exprimer, pour dire que le mari a le droit de divorcer sans être obligé de se justifier par une cause plausible Le verset précité n'implique pas seulement, selon Hillel, l'inconduite</i>. R. aqiba dit (il exprime la même idée autrement): le mari peut dire qu’il a trouvé une autre femme belle, selon les mots (ibid.): si elle ne lui plaît pas.
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@@ -0,0 +1,110 @@
+Mishnah Gittin
+משנה גיטין
+Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]
+https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung
+
+Mishnah Gittin
+
+
+
+Chapter 1
+
+Wenn jemand<sup class="footnote-marker">1</sup><i class="footnote"> im Auftrag des Gatten, um ihn der Frau zu übergeben</i> einen Scheidebrief aus dem Ausland<sup class="footnote-marker">2</sup><i class="footnote"> nach Palästina. Zu <span dir="rtl">מדינת הים</span> vgl. S. 12, N. 69.</i> bringt, muß er sagen<sup class="footnote-marker">3</sup><i class="footnote"> bei der Übergabe (s. Tossofot auf 5b s. v. <span dir="rtl">יטלנו</span>).</i>: „Vor mir ist er geschrieben und unterzeichnet worden<sup class="footnote-marker">4</sup><i class="footnote"> Durch die Aussage des Überbringers soll eine spätere Anfechtung der Echtheit des Scheidebriefs durch den Ehemann verhindert werden. Bei einem aus dem Ausland gebrachten Scheidebrief besteht die Gefahr, daß im Falle einer solchen Anfechtung sich keine Zeugen finden, die die Echtheit der Zeugenunterschriften auf dem Scheidebrief beglaubigen (<span dir="rtl">קיום</span>; Talmud 2b und 5b). Daß hier die Aussage des Überbringers für die Beglaubigung genügt, während bei anderen Urkunden hierfür zwei Zeugen notwendig sind, hat den Grund, daß nach dem Toragesetz die Zeugenunterschrift immer als echt angesehen wird, und lediglich durch eine rabbinische Verordnung (<span dir="rtl">מדרבנן</span>) bestimmt wird, daß eine Urkunde gegebenenfalls erst durch eine solche Beglaubigung ihre volle Gültigkeit erhält. Beim Scheidebrief erklärten die Rabbinen die Aussage des Überbringers für genügend, um der Frau die Wiederverehelichung möglichst zu erleichtern (Talmud 3a). Nach der Gemara (dorts.) muß der Überbringer auch <span dir="rtl">בפני נכתב</span> sagen — obwohl doch nach obigem die Aussage <span dir="rtl">בפני נחתם</span> allein eigentlich genügte —, um eben durch diese Besonderheit die Aussage des Überbringers eines Scheidebriefes als von anderen derartigen Aussagen verschiedene zu kennzeichnen und dadurch zu verhüten, daß man etwa auch bei anderen Urkunden die Zeugenunterschriften durch einen Zeugen bestätigen läßt. (Die am Beginn dieser Note angeführte Grundangabe ist nicht die einzige. Nach einer anderen Ansicht soll die Aussage des Überbringers besagen, daß der Scheidebrief vorschriftsmäßig <span dir="rtl">לשמה</span>, d. h. speziell für diesen Scheidungsakt ausgestellt worden ist. Bei der geringeren Torakenntnis der außerhalb Palästinas lebenden Juden wäre zu befürchten, daß dies nicht der Fall war. Es läßt sich jedoch diese amoräische Ansicht nur durch gezwungene Erklärung mit manchen Angaben der diese Verordnung behandelnden Mischnajot I 1—4; II, 1, 7 vereinbaren. So gelangt die Gemara zur Annahme, daß auch nach dieser Ansicht die geringere Torakenntnis der außerpalästinensischen Juden nicht der einzige Grund der Verordnung ist, sondern als zweiter Grund zu dem eingangs angeführten nur noch hinzukommt. Ferner müssen nach dieser Ansicht manche der Mischnajot auf eine Zeit beschränkt werden, da die Torakenntnis der außerpalästinensischen Juden bereits größer geworden war. Vgl. Talmud 4b und 5a).</i>.“ Rabban Gamliël sagt: Auch wer einen aus Rekem<sup class="footnote-marker">5</sup><i class="footnote"> an der Ostrgenze Palästinas gelegen. Nach der vorhergehenden Ansicht gilt aber die Verordnung nur für das fernere Ausland (Talmud 4a).</i> oder aus Cheger<sup class="footnote-marker">5</sup><i class="footnote"> an der Ostrgenze Palästinas gelegen. Nach der vorhergehenden Ansicht gilt aber die Verordnung nur für das fernere Ausland (Talmud 4a).</i> bringt. R. Eliëser sagt: Sogar aus Kefar-Ludim nach Lud<sup class="footnote-marker">6</sup><i class="footnote"> Lydda. Das benachbarte Kefar-Ludim („Dorf der Luder“) lag bereits außerhalb Palästinas, war aber von drei Seiten vom palästinensischen Gebiet umgeben (<span dir="rtl">מובלע</span>). Obwohl für solche Orte die die Verordnung veranlassende Befürchtung (N. 4) sicherlich nicht besteht, wird dennoch nach R. Eliëser das gesamte Ausland gleich behandelt (Talmud dorts.).</i>. Die Weisen aber sagen: Nur wer einen (Scheidebrief) aus dem Ausland<sup class="footnote-marker">7</sup><i class="footnote"> aus dem ferneren, vgl. N. 5.</i> bringt oder einen dorthin bringt<sup class="footnote-marker">8</sup><i class="footnote"> aus Palästina, wegen der gleichen Befürchtung (N. 4) wie im umgekehrten Fall.</i>, muß sagen: „Vor mir ist er geschrieben und unterzeichnet worden.“ Ebenso muß auch wer einen (Scheidebrief) aus einer Provinz in die andere im Ausland bringt, sagen: „Vor mir ist er geschrieben und unterzeichnet worden<sup class="footnote-marker">9</sup><i class="footnote"> Auch bei der Überbringung aus einem Distrikt des Auslandes in den andern besteht die Gefahr, daß die Beglaubigung der Zeugenunterschriften unmöglich wird (N. 4). Bei einem in Palästina ausgestellten und übergebenen Scheidebrief besteht jedoch infolge des regeren Verkehrs zwischen den einzelnen Gebieten eine solche Gefahr in keinem Falle (s. Mischna 3).</i>.“ Rabban Simon, der Sohn Gamliëls, sagt: Sogar aus einem Verwaltungsbezirk in den andern<sup class="footnote-marker">10</sup><i class="footnote"> wenn der Verkehr aus dem einen in den andern unterbunden ist. In diesem Falle gilt die Verordnung auch für Palästina und auch dann, wenn die beiden Verwaltungsbezirke in einer Stadt liegen (Talmud 4b). <span dir="rtl">הגמוניא</span>, gr. ἡγεμονία.</i>. 2. R. Jehuda sagt: Von Rekem<sup class="footnote-marker">5</sup><i class="footnote"> an der Ostrgenze Palästinas gelegen. Nach der vorhergehenden Ansicht gilt aber die Verordnung nur für das fernere Ausland (Talmud 4a).</i> nach Osten<sup class="footnote-marker">11</sup><i class="footnote"> erstreckt sich das Ausland und gilt die in der vorhergehenden Mischna gegebene Verordnung.</i>, und Rekem selbst gehört zum Osten<sup class="footnote-marker">12</sup><i class="footnote"> Auch bei der Überbringung eines Scheidebriefes aus dieser Stadt besteht die Verordnung.</i>. Von Askalon<sup class="footnote-marker">13</sup><i class="footnote"> an der südlichen Küste Palästinas gelegen.</i> nach Süden<sup class="footnote-marker">11</sup><i class="footnote"> erstreckt sich das Ausland und gilt die in der vorhergehenden Mischna gegebene Verordnung.</i>, und Askalon selbst gehört zum Süden<sup class="footnote-marker">12</sup><i class="footnote"> Auch bei der Überbringung eines Scheidebriefes aus dieser Stadt besteht die Verordnung.</i>. Von Akko<sup class="footnote-marker">14</sup><i class="footnote"> an der nördlichen Küste Palästinas gelegen.</i> nach Norden<sup class="footnote-marker">11</sup><i class="footnote"> erstreckt sich das Ausland und gilt die in der vorhergehenden Mischna gegebene Verordnung.</i>, und Akko selbst gehört zum Norden<sup class="footnote-marker">12</sup><i class="footnote"> Auch bei der Überbringung eines Scheidebriefes aus dieser Stadt besteht die Verordnung.</i>. R. Meïr sagt: Akko gilt bezüglich der Scheidebriefe als Land Israels<sup class="footnote-marker">15</sup><i class="footnote"> Bei der Überbringung eines Scheidebriefs aus Akko kann also die Aussage des Überbringers unterbleiben.</i>.
+R. Jehuda sagt: Von Rekem<sup class="footnote-marker">5</sup><i class="footnote"> an der Ostrgenze Palästinas gelegen. Nach der vorhergehenden Ansicht gilt aber die Verordnung nur für das fernere Ausland (Talmud 4a).</i> nach Osten<sup class="footnote-marker">11</sup><i class="footnote"> erstreckt sich das Ausland und gilt die in der vorhergehenden Mischna gegebene Verordnung.</i>, und Rekem selbst gehört zum Osten<sup class="footnote-marker">12</sup><i class="footnote"> Auch bei der Überbringung eines Scheidebriefes aus dieser Stadt besteht die Verordnung.</i>. Von Askalon<sup class="footnote-marker">13</sup><i class="footnote"> an der südlichen Küste Palästinas gelegen.</i> nach Süden<sup class="footnote-marker">11</sup><i class="footnote"> erstreckt sich das Ausland und gilt die in der vorhergehenden Mischna gegebene Verordnung.</i>, und Askalon selbst gehört zum Süden<sup class="footnote-marker">12</sup><i class="footnote"> Auch bei der Überbringung eines Scheidebriefes aus dieser Stadt besteht die Verordnung.</i>. Von Akko<sup class="footnote-marker">14</sup><i class="footnote"> an der nördlichen Küste Palästinas gelegen.</i> nach Norden<sup class="footnote-marker">11</sup><i class="footnote"> erstreckt sich das Ausland und gilt die in der vorhergehenden Mischna gegebene Verordnung.</i>, und Akko selbst gehört zum Norden<sup class="footnote-marker">12</sup><i class="footnote"> Auch bei der Überbringung eines Scheidebriefes aus dieser Stadt besteht die Verordnung.</i>. R. Meïr sagt: Akko gilt bezüglich der Scheidebriefe als Land Israels<sup class="footnote-marker">15</sup><i class="footnote"> Bei der Überbringung eines Scheidebriefs aus Akko kann also die Aussage des Überbringers unterbleiben.</i>.
+Wenn jemand<sup class="footnote-marker">1</sup><i class="footnote"> im Auftrag des Gatten, um ihn der Frau zu übergeben</i> einen Scheidebrief im Land Israels bringt, muß er nicht sagen: „Vor mir ist er geschrieben und unterzeichnet worden<sup class="footnote-marker">16</sup><i class="footnote"> s. N. 9.</i>.“ Wenn er angefochten wird<sup class="footnote-marker">17</sup><i class="footnote"> durch den Gatten, indem er erklärt, der Scheidebrief sei gefälscht.</i>, wird er durch die Unterzeichneten bestätigt<sup class="footnote-marker">18</sup><i class="footnote"> Die Echtheit der Zeugenunterschriften wird durch die unterzeichneten Zeugen selbst oder durch zwei andere Zeugen bezeugt.</i>. Wenn jemand einen Scheidebrief aus dem Ausland<sup class="footnote-marker">2</sup><i class="footnote"> nach Palästina. Zu <span dir="rtl">מדינת הים</span> vgl. S. 12, N. 69.</i> bringt und nicht sagen kann<sup class="footnote-marker">19</sup><i class="footnote"> was er nach Mischna 1 müßte. Der Überbringer wird plötzlich taubstumm (Talmud 9a). Ein solcher gilt als nicht vollsinnig. Wäre er dies schon vorher gewesen, so käme er als Bote nach II, 5 überhaupt nicht in Frage. Ob von einem Stummen, der sonst vollsinnig ist, die Aussage <span dir="rtl">בפני נכתב ובפני נחתם</span> schriftlich niedergelegt werden kann, ist strittig. (Vgl. <span dir="rtl">ר״ן</span> zu Talmud 9a, <span dir="rtl">ש״ע אבן העזר</span> 142, 7 und dazu <span dir="rtl">כסף משנה, בית שמואל</span> zu Maim. <span dir="rtl">הלכות גירושין</span> VII, 18). Dasselbe ist übrigens auch der Fall, wenn der Überbringer tatsächlich nicht bei der Ausfertigung des Scheidebriefes zugegen war (vgl. Talmud 5a, Tossafot dorts. s. v. <span dir="rtl">אילימא</span>, Maim. <span dir="rtl">הלכות גירושין</span> VII, 7).</i>: „Vor mir ist er geschrieben und unterzeichnet worden“, so wird er, wenn Zeugen auf ihm (unterzeichnet) sind, durch die Unterzeichneten bestätigt<sup class="footnote-marker">20</sup><i class="footnote"> s. N. 18. Dies muß hier noch vor der Übergabe geschehen, um eine spätere Anfechtung der Echtheit des Scheidebriefes unmöglich zu machen.</i>.
+Scheidebriefe und Freibriefe<sup class="footnote-marker">21</sup><i class="footnote"> <span dir="rtl">שחרור</span> subst. von <span dir="rtl">שַחְרֵר</span> „freilassen“ (Schaf‘el von <span dir="rtl">חרר</span>).</i> für Knechte<sup class="footnote-marker">22</sup><i class="footnote"> für heidnische (<span dir="rtl">עבד כנעני</span>).</i> gleichen einander hinsichtlich der Überbringung<sup class="footnote-marker">23</sup><i class="footnote"> wörtl.: bezüglich des (ihn aus Palästina ins Ausland) Bringenden und des (ihn aus dem Ausland nach Palästina) Bringenden. In allen Fällen, da der Überbringer eines Scheidebriefes die Aussage <span dir="rtl">בפני נכתב ובפני נחתם</span> machen muß (Mischna 1ff.), muß dies auch bei der Überbringung eines Freibriefes geschehen. Der Grund dieser Verordnung ist auch hier derselbe wie bei den Scheidebriefen (s. N. 4). Und auch hier erklärten wie bei den Scheidebriefen (s. dorts.) die Rabbinen die Aussage des Überbringers für genügend, die Echtheit der Unterschriften zu bestätigen, um dem in seinen Ehemöglichkeiten und in der Ausübung religiöser Pflichten vielfach beschränkten Knecht das Freiwerden zu erleichtern (vgl. Tossafot auf 9a s. v. <span dir="rtl">שוו למוליך ולמביא</span>).</i>. Dies ist eine von den Hinsichten, in denen Scheidebriefe Freibriefen für Knechte gleichen.
+Jede Urkunde<sup class="footnote-marker">24</sup><i class="footnote"> <span dir="rtl">גט</span> steht hierin weiterem Sinne in der Bedeutung: „Urkunde“ (vgl. Einleitung).</i>, auf der ein kutäischer<sup class="footnote-marker">25</sup><i class="footnote"> Kutäer sind die von den Assyrern im Reich Israel angesiedelten Völkerschaften, die sich später zum Judentum bekehrten, aber in vieler Hinsicht als religiös unzuverlässig galten (vgl. II Reg. 17, 24—41). In späterer Zeit, da die Kutäer wieder dem Götzendienst verfielen, wurden sie in jeder Beziehung den Nichtjuden gleichgesetzt (vgl. Chullin 6a). Die Mischna bezieht sich auf die Zeit, bevor dies erfolgte (vgl. auch S. 108, N. 6).</i> Zeuge (unterzeichnet) ist, ist ungiltig, außer Scheidebriefe und Freibriefe für Knechte<sup class="footnote-marker">26</sup><i class="footnote"> Bei Scheidebriefen und Freibriefen, die von beiden Zeugen zusammen unterzeichnet werden müssen, kann man annehmen, daß der am Schlusse unterzeichnete jüdische Zeuge sich vor seiner Unterzeichnung erst über die Zuverlässigkeit des anderen, kutäischen Zeugen vergewissert hat. Bei anderen Urkunden aber, die von jedem einzelnen Zeugen in Abwesenheit des anderen unterzeichnet werden können, besteht die Möglichkeit, daß der jüdische Zeuge für den anderen einen Platz freigelassen hat, und dann der Kutäer vor dessen Unterschrift die seinige gesetzt hat (Talmud 10a und b).</i>. Einst brachte man vor Rabban Gamliël nach Kefar-Otnaj<sup class="footnote-marker">27</sup><i class="footnote"> in Galiläa an der Grenze zwischen diesem und der Provinz Samaria (dem „Kutäerland“) gelegen.</i> einen Scheidebrief, dessen (beide) Zeugen Kutäer waren, und er erklärte ihn für giltig<sup class="footnote-marker">28</sup><i class="footnote"> Rabban Gamliël hält die Kutäer als Zeugen speziell bei Scheidebriefen für zuverlässig (Talmud 10b, vgl. dorts. Tossafot s. v. <span dir="rtl">רבא אמר</span>).</i>. Alle Urkunden<sup class="footnote-marker">29</sup><i class="footnote"> <span dir="rtl">שטר</span> syr. <span dir="rtl">ܫܛܳܪܳܐ</span> (von assyr. šaṭâru „schreiben“, vgl. Ges.-Buhl Wb<sup class="footnote-marker"><xref rid="su">17</xref></sup> S. 822 s. v. <span dir="rtl">שטר</span>) „schriftliche Urkunde“.</i>, die bei nichtjüdischen Behörden<sup class="footnote-marker">30</sup><i class="footnote"> <span dir="rtl">ערכאות</span>, ed. Lowe <span dir="rtl">ארכיות</span>, gr. ἀϱχή, ἀϱχεῖον „Herrschaft, Obrigkeit, Amt“.</i> ausgestellt worden sind, sind, obgleich die (als Zeugen) Unterzeichneten Nichtjuden sind, giltig, außer Scheidebriefe und Freibriefe für Knechte. R. Simon sagt: Auch diese sind giltig<sup class="footnote-marker">31</sup><i class="footnote"> Nach der Gemara (10b und 11a) ist R. Simon der Ansicht, daß die Zeugen, vor denen die Übergabe des Scheidebriefes erfolgt, für den Beginn der Rechtswirkung entscheidend sind (<span dir="rtl">עדי מסירה כרתי</span>), so daß auch ein ohne Zeugen ausgestellter Scheidebrief oder Freibrief gültig ist (vgl. IX, 4). Danach erklärt er den mit Unterschriften nichtjüdischer Zeugen versehenen Scheidebrief und Freibrief nur dann für gültig, wenn sie vor jüdischen Zeugen übergeben werden. Allerdings müssen auch nach der Ansicht <span dir="rtl">עדי מסירה כרתי</span> wenn in der Urkunde Zeugen unterzeichnet sind, diese taugliche sein, weil man, wie dies gewöhnlich geschah, auch die Übergabe vor denselben Zeugen vollziehen könnte. Danach sind die von nichtjüdischen Zeugen unterzeichneten Urkunden nach R. Simon nur dann gültig, wenn diese Befürchtung nicht besteht, wenn nämlich die Namen der Zeugen typisch nichtjüdische sind (<span dir="rtl">שמות מובהקין</span>). Nach der Gemara (9b und 10a) muß übrigens auch der vorangehende anonyme Mischnalehrer (<span dir="rtl">תנא קמא</span>) nicht der Ansicht sein, daß die in der Urkunde unterzeichneten Zeugen allein für die Rechtswirkung entscheidend sind (<span dir="rtl">עדי חתימה כרתי</span>). Vielmehr wären nach dieser Meinung die Urkunden auch bei typisch nichtjüdischen Zeugennamen wegen der Befürchtung ungültig, man könnte auch bei anderen Namen nichtjüdischer Zeugen (<span dir="rtl">שמות שאינן מובהקין</span>) die Urkunde für gültig erklären.</i>. Sie wurden (als ungiltige) nur erwähnt<sup class="footnote-marker">32</sup><i class="footnote"> Mit dem Terminus … <span dir="rtl">אלא</span> … <span dir="rtl">לא הזכרו</span> wird festgestellt, daß ein älterer halachischer Lehrsatz nur in einem bestimmten Zusammenhang gelehrt wurde (vgl. Albeck, Untersuchungen über die Redaktion der Mischna S. 9, N. 1).</i>, wenn sie durch Privatleute<sup class="footnote-marker">33</sup><i class="footnote"> S. 323 N. 8.</i> ausgefertigt worden sind<sup class="footnote-marker">34</sup><i class="footnote"> Nach der Gemara (11 a, vgl. Jeruschalmi zur Mischna und <span dir="rtl">ר״ן</span>) gehört der Satz <span dir="rtl">בהדיוט </span> … <span dir="rtl">לא הזכרו</span> entweder noch zu den Worten des R. Simon: Nur wenn solche von nichtjüdischen Zeugen unterschriebene Scheidebriefe und Freibriefe nicht bei einer Behörde ausgestellt wurden, sind sie ungiltig, weil dann — trotz der <span dir="rtl">מובהקין שמות</span> — die Befürchtung besteht, man könnte die Urkunden vor denselben Zeugen auch übergeben (vgl. N. 31). Bei der Ausstellung vor einer Behörde besteht aber diese Befürchtung nicht, da dann die Öffentlichkeit die näheren Umstände kennt. Oder aber ist dieser Satz die Fortsetzung des den Worten R. Simons vorangehenden Satzes: <span dir="rtl">כשרים</span> … <span dir="rtl">כל השטרות</span> und bezieht sich dann auf die anderen von nichtjüdischen Zeugen unterzeichneten Urkunden, von denen festgestellt wird, daß sie ungiltig sind, wenn sie nicht bei einer Gerichtsbehörde ausgestellt worden sind.</i>.
+Wenn jemand<sup class="footnote-marker">35</sup><i class="footnote"> zu einem anderen.</i> sagt: „Gib diesen Scheidebrief meiner Frau!“, oder: „… diesen Freibrief<sup class="footnote-marker">36</sup><i class="footnote"> s. N. 29 und N. 21.</i> meinem Knecht!“,<sup class="footnote-marker">22</sup><i class="footnote"> für heidnische (<span dir="rtl">עבד כנעני</span>).</i> so kann er, wenn er will, in beiden Fällen zurücktreten<sup class="footnote-marker">37</sup><i class="footnote"> bevor die Urkunde in den Besitz des Empfängers gelangt ist.</i>; so sagt R. Meïr. Die Weisen aber sagen: Nur bei Scheidebriefen<sup class="footnote-marker">38</sup><i class="footnote"> kann er zurücktreten.</i>, nicht aber bei Freibriefen für Knechte. Denn man kann wohl einem in seiner Abwesenheit einen Vorteil zukommen lassen<sup class="footnote-marker">39</sup><i class="footnote"> <span dir="rtl">זכין</span> statt <span dir="rtl">זוכין</span> partic. von <span dir="rtl">זכה</span> (Analogiebildung zu <span dir="rtl">חבין</span> von <span dir="rtl">חוב</span>).</i>, man kann aber einen nur in seiner Gegenwart benachteiligen. Wenn er nämlich seinen Knecht nicht ernähren will, so ist er dazu berechtigt<sup class="footnote-marker">40</sup><i class="footnote"> In diesem Falle ernährt sich der Knecht von Almosen (Talmud 12a, vgl. dorts. Raschi s. v. <span dir="rtl">עשה עמי </span> und Maim. <span dir="rtl">הלכות עבדים</span> IX, 7).</i>; er ist aber nicht berechtigt, seiner Frau die Ernährung zu verweigern<sup class="footnote-marker">41</sup><i class="footnote"> Daher bedeutet die Scheidung für die Frau eine Benachteiligung, für den Knecht aber hat die Freilassung nur Vorteil zur Folge. Ob nach den Weisen der Knecht nun tatsächlich bereits frei wird, wenn jener den Freibrief übernimmt, ist strittig. Nach Maim. (Mischnakommentar und <span dir="rtl">הלכות עבדים</span> VI, 1) und <span dir="rtl">רי״ף</span> kann lediglich der Herr nicht mehr die Freilassung rückgängig machen; frei aber wird der Knecht erst, wenn der Freibrief in seinen Besitz gelangt ist (so auch Raschi auf 9b s. v. <span dir="rtl">לא יתנו לאחר מיתה</span>). Nach anderen aber (Tossafot auf 9b s. v. <span dir="rtl">לא יתנו</span>, Raschi auf 13a s. v. <span dir="rtl"> האומר תנו גט זה לאשתי</span>) ist der Knecht bereits frei, wenn jener den Freibrief übernommen hat.</i>. Da sagte er zu ihnen<sup class="footnote-marker">42</sup><i class="footnote"> R. Meïr zu den Weisen.</i>: Er macht doch seinen Knecht ungeeignet für die Priesterhebe<sup class="footnote-marker">43</sup><i class="footnote"> Der Knecht eines Priesters darf nach Lev. 22, 11 Priesterhebe, auch die eines anderen Priesters, der nicht sein Herr ist, genießen. Nach seiner Freilassung ist ihm dies verboten. Also bedeutet auch für den Knecht die Freilassung eine Benachteiligung. (Für den Knecht eines Nichtpriesters aber kann ebenfalls — wie dies ein Amoräer auf 13a erklärt — in der Freilassung eine Benachteiligung erblickt werden, weil dadurch die vor der Freilassung ihm gestattete Ehe mit einer <span dir="rtl">שפחה כנענית</span>, einer „kanaanitischen Sklavin“, ihm verboten wird).</i>, so wie er seine Frau dafür ungeeignet macht<sup class="footnote-marker">44</sup><i class="footnote"> Die Gattin eines Priesters darf nach Lev 22, 11 Priesterhebe genießen. Wird sie als Kinderlose geschieden, so wird ihr dies verboten (vgl. Mischna Jebamot IX, 5). Der ganze Passus <span dir="rtl">אשתו</span> … <span dir="rtl">כשם</span> fehlt im Mischnatexte der Münchner Handschrift und ist auch tatsächlich entbehrlich.</i>. Da sagten sie zu ihm<sup class="footnote-marker">45</sup><i class="footnote"> die Weisen zu R. Meïr.</i>: Weil er sein Eigentum ist<sup class="footnote-marker">46</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 13a) bedeutet dies: Da der Knecht nur als „Eigentum“ seines Herrn, des Priesters, die Priesterhebe genießen darf, so kann dieser ihn auch ohne ihn freizulassen für den Genuß der Priesterhebe ungeeignet machen, indem er ihn nämlich einem Nichtpriester verkauft. Es kann daher die Freilassung als solche nicht als Benachteiligung des Knechtes betrachtet werden. (Ebensowenig bedeutet es eine Benachteiligung für ihn, daß er jetzt nach der Freilassung eine „kanaanitische Sklaven“ nicht ehelichen darf, da ihm ja die Ehe mit einer Israelitin jetzt erlaubt wird. Talmud dorts.).</i>. Wenn jemand sagt: „Gebt diesen Scheidebrief meiner Frau!“, oder: „… diesen Freibrief meinem Knecht!“ und stirbt, so übergebe man ihn nicht nach seinem Tode<sup class="footnote-marker">47</sup><i class="footnote"> Die Frau würde erst als geschieden gelten, wenn der Scheidebrief in ihren Besitz gelangt ist; ebenso würde der Knecht erst frei, wenn er den Freibrief erhält. In diesem Zeitpunkt aber ist der Gatte resp. der Herr bereits tot (<span dir="rtl">אין גט לאחר מיתה</span>). Nach der in N. 41 als zweite angeführten Ansicht, wonach die Weisen am Beginne der Mischna den Knecht bereits als frei erklären, wenn jener den Freibrief übernimmt, kann dieser Mischnasatz nur im Sinne von R. Meïr erklärt werden. (Oder aber muß mit Tossafot auf 13a s. v. <span dir="rtl">האומר תנו גט</span> angenommen werden, daß hier die Mischna von dem Falle spricht, daß der Freibrief nicht direkt dem Boten übergeben worden ist, so daß der Knecht auch nach den Weisen hier erst nach dem Tode des Herrn frei würde. Nach Raschi dorts. s. v. <span dir="rtl">האומר תנו</span> käme dieser Unterschied bereits in der Stilisierung <span dir="rtl">תנו</span> gegenüber <span dir="rtl">תן</span> am Beginn der Mischna zum Ausdruck. Doch hat der Mischnatext des Jeruschalmi auch hier <span dir="rtl">תן</span>, die Münchner Handschrift auch am Beginn der Mischna <span dir="rtl">תנו</span>. <span dir="rtl">ר״ת</span> in Tossafot a. a. O. streicht hier das Wort <span dir="rtl">זה</span>, wonach wieder durch die Stilisierung auf den Unterschied hingewiesen würde).</i>. (Sagt er aber): „Gebt eine Mine<sup class="footnote-marker">48</sup><i class="footnote"> S. 95, N. 10.</i> dem N. N.!“ und stirbt, so übergebe man sie nach seinem Tode<sup class="footnote-marker">49</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 13a) spricht die Mischna hier von einem Kranken, der sich dem Tode nahe fühlt und sein Vermögen vermacht. Bei einem solchen bedarf die Schenkung zu ihrer Gültigkeit weder einer Schenkungsurkunde (bei Immobilien), noch eines Zueignungsaktes (bei Mobilien), da seine Worte als geschriebene gelten resp. die von ihm mündlich zugeteilten Gegenstände bereits als schon übergebene gelten (<span dir="rtl">דברי שכיב מרע ככתובים וכמסורים דמו</span>).</i>.
+
+Chapter 2
+
+Wenn jemand, der einen Scheidebrief aus dem Ausland brachte, gesagt hat: „Vor mir ist er geschrieben, aber nicht vor mir unterzeichnet worden“, oder: „Vor mir ist er unterzeichnet, aber nicht vor mir geschrieben worden“, oder: „Vor mir ist er ganz geschrieben, aber nur zur Hälfte<sup class="footnote-marker">1</sup><i class="footnote"> D. h. nur von einem der beiden Zeugen.</i> unterzeichnet worden“, oder: „Vor mir ist er nur zur Hälfte geschrieben<sup class="footnote-marker">2</sup><i class="footnote"> Nach der Gemara (15a): zur zweiten Hälfte. Hingegen genügt es, wenn der Bote bei der Schreibung des ersten, des Hauptteils des Scheidebriefes, der die Namen der Gatten und das Datum enthält, zugegen war (vgl. Raschi z. St.).</i> und ganz unterzeichnet worden“, so ist er ungiltig<sup class="footnote-marker">3</sup><i class="footnote"> s. I, 1.</i>. Wenn einer sagt: „Vor mir ist er geschrieben worden“, und einer: „Vor mir ist er unterzeichnet worden“, so ist er ungiltig<sup class="footnote-marker">4</sup><i class="footnote"> Beide Aussagen müssen von einem gemacht werden wegen der Befürchtung, daß man auch andere Urkunden durch nur einen Zeugen bestätigen lassen könnte (vgl. I, N. 4). Nach der Gemara (16a und b) gilt die Aussage der Mischna nur für den Fall, daß lediglich einer der Bote ist. Bei einem von zwei Boten überbrachten Scheidebrief kann aber überhaupt jegliche Aussage unterbleiben, da in diesem Falle eine spätere Anfechtung der Echtheit des Scheidebriefes durch den Gatten gegenüber den Aussagen der Überbringer, daß sie ihn von diesem erhalten haben, wirkungslos bleibt. Somit entfällt in diesem Falle der Grund für die Verordnung (vgl. I, N. 4).</i>. Wenn zwei sagen: „Vor uns ist er geschrieben worden“, und einer: „Vor mir ist er unterzeichnet worden“, so ist er ungiltig<sup class="footnote-marker">4</sup><i class="footnote"> Beide Aussagen müssen von einem gemacht werden wegen der Befürchtung, daß man auch andere Urkunden durch nur einen Zeugen bestätigen lassen könnte (vgl. I, N. 4). Nach der Gemara (16a und b) gilt die Aussage der Mischna nur für den Fall, daß lediglich einer der Bote ist. Bei einem von zwei Boten überbrachten Scheidebrief kann aber überhaupt jegliche Aussage unterbleiben, da in diesem Falle eine spätere Anfechtung der Echtheit des Scheidebriefes durch den Gatten gegenüber den Aussagen der Überbringer, daß sie ihn von diesem erhalten haben, wirkungslos bleibt. Somit entfällt in diesem Falle der Grund für die Verordnung (vgl. I, N. 4).</i>. R. Jehuda aber erklärt ihn für giltig<sup class="footnote-marker">5</sup><i class="footnote"> Da in diesem Falle nach R. Jehuda die Befürchtung (N. 4) nicht besteht.</i>. Wenn einer sagt: „Vor mir ist er geschrieben worden“, und zwei: „Vor uns ist er unterzeichnet worden“, so ist er giltig<sup class="footnote-marker">6</sup><i class="footnote"> Denn durch die Aussage der beiden ist die Echtheit des Scheidebriefs bestätigt (vgl. I, N. 18). In diesem Falle kann die Aussage <span dir="rtl">בפני נכתב</span> überhaupt unterbleiben. <span dir="rtl">אחד אומר בפני נכתב</span> steht hier überflüssig und durch das vorhergehende <span dir="rtl">ואחד אומר בפני נחתם</span> veranlaßt (Tossafot auf 17a s. v. <span dir="rtl">אחד אומר בפני נכתב</span>).</i>.
+Ist er<sup class="footnote-marker">7</sup><i class="footnote"> der Scheidebrief.</i> am Tage geschrieben und am selben Tage unterzeichnet worden, oder in der Nacht (geschrieben) und in derselben Nacht unterzeichnet worden, oder in der Nacht geschrieben und am (darauffolgenden) Tage unterzeichnet worden<sup class="footnote-marker">8</sup><i class="footnote"> Das Datum ist richtig, da die Nacht zum folgenden Tag gerechnet wird.</i>, so ist er giltig. (Ist er aber) am Tage (geschrieben) und in der (darauffolgenden) Nacht unterzeichnet worden, so ist er ungiltig<sup class="footnote-marker">9</sup><i class="footnote"> Der Scheidebrief hat ein zu frühes Datum. Über den Grund der Verordnung, das Datum in den Scheidebrief zu schreiben, besteht eine Meinungsverschiedenheit unter den Amoräern R. Jochanan und R. Simon ben Lakisch. Nach ersterem soll dadurch verhütet werden, daß ein strafbares Vergehen der Frau ungesühnt bleibt. Wenn nämlich eine Frau die Ehe bricht, könnte ihr der Mann, um sie vor der Todesstrafe zu bewahren, einen datumlosen Scheidebrief geben, den sie vor Gericht vorzeigen könnte mit der Behauptung, sie sei schon vorher geschieden gewesen (<span dir="rtl">שמא יחפה על בת אחותו</span>). Dieser Ansicht ist nach R. Jochanan die erste in der Mischna angeführte Meinung, wonach eben aus dem genannten Grunde der mit einem zu frühen Datum versehene Scheidebrief ungültig ist. R. Simon aber ist auch nach R. Jochanan der Ansicht, daß für die Verordnung, den Scheidebrief zu datieren, jener Grund maßgebend war, den der Amoräer R. Simon ben Lakisch angibt. Die Datierung des Scheidebriefes soll verhindern, daß der Mann die Früchte der Nießbrauchgüter (<span dir="rtl">נכסי מלוג</span> vgl. S. 34, N. 1) nach der Scheidung an sich nimmt oder verkauft (<span dir="rtl">משום פירי</span>). Die erste in der Mischna angeführte Meinung ist nach R. Simon ben Lakisch der Ansicht, daß der Mann erst mit der Unterzeichnung des Scheidebriefes das Anrecht auf die Früchte der <span dir="rtl">נכסי מלוג</span> verliert. Daher ist der mit einem zu frühen Datum versehene Scheidebrief ungültig, weil die Frau die nach der Schreibung des Scheidebriefes und vor seiner Unterzeichnung vom Manne verkauften Früchte auf Grund des Datums widerrechtlich den Käufern entreißen könnte. R. Simon aber ist der Ansicht, daß der Mann den Anspruch auf diese Früchte schon von der Zeit an verliert, da er den Entschluß faßt, sich von der Frau scheiden zu lassen. Daher besteht in dem Falle <span dir="rtl">נכתב ביום ונחתם בלילה</span> keine Befürchtung. Denn die nach der Schreibung und vor der Unterzeichnung vom Manne verkauften Früchte könnten mit vollem Recht von der Frau beansprucht werden. (Talmud 17a und b. Im Jeruschalmi zur Mischna gibt übrigens R. Jochanan als Grund für die Verordnung, den Scheidebrief zu datieren, <span dir="rtl">משום פירי</span> an).</i>. R. Simon erklärt ihn für giltig<sup class="footnote-marker">9</sup><i class="footnote"> Der Scheidebrief hat ein zu frühes Datum. Über den Grund der Verordnung, das Datum in den Scheidebrief zu schreiben, besteht eine Meinungsverschiedenheit unter den Amoräern R. Jochanan und R. Simon ben Lakisch. Nach ersterem soll dadurch verhütet werden, daß ein strafbares Vergehen der Frau ungesühnt bleibt. Wenn nämlich eine Frau die Ehe bricht, könnte ihr der Mann, um sie vor der Todesstrafe zu bewahren, einen datumlosen Scheidebrief geben, den sie vor Gericht vorzeigen könnte mit der Behauptung, sie sei schon vorher geschieden gewesen (<span dir="rtl">שמא יחפה על בת אחותו</span>). Dieser Ansicht ist nach R. Jochanan die erste in der Mischna angeführte Meinung, wonach eben aus dem genannten Grunde der mit einem zu frühen Datum versehene Scheidebrief ungültig ist. R. Simon aber ist auch nach R. Jochanan der Ansicht, daß für die Verordnung, den Scheidebrief zu datieren, jener Grund maßgebend war, den der Amoräer R. Simon ben Lakisch angibt. Die Datierung des Scheidebriefes soll verhindern, daß der Mann die Früchte der Nießbrauchgüter (<span dir="rtl">נכסי מלוג</span> vgl. S. 34, N. 1) nach der Scheidung an sich nimmt oder verkauft (<span dir="rtl">משום פירי</span>). Die erste in der Mischna angeführte Meinung ist nach R. Simon ben Lakisch der Ansicht, daß der Mann erst mit der Unterzeichnung des Scheidebriefes das Anrecht auf die Früchte der <span dir="rtl">נכסי מלוג</span> verliert. Daher ist der mit einem zu frühen Datum versehene Scheidebrief ungültig, weil die Frau die nach der Schreibung des Scheidebriefes und vor seiner Unterzeichnung vom Manne verkauften Früchte auf Grund des Datums widerrechtlich den Käufern entreißen könnte. R. Simon aber ist der Ansicht, daß der Mann den Anspruch auf diese Früchte schon von der Zeit an verliert, da er den Entschluß faßt, sich von der Frau scheiden zu lassen. Daher besteht in dem Falle <span dir="rtl">נכתב ביום ונחתם בלילה</span> keine Befürchtung. Denn die nach der Schreibung und vor der Unterzeichnung vom Manne verkauften Früchte könnten mit vollem Recht von der Frau beansprucht werden. (Talmud 17a und b. Im Jeruschalmi zur Mischna gibt übrigens R. Jochanan als Grund für die Verordnung, den Scheidebrief zu datieren, <span dir="rtl">משום פירי</span> an).</i>. R. Simon sagte nämlich: Alle Urkunden<sup class="footnote-marker">10</sup><i class="footnote"> s. I, N. 24.</i>, die am Tage geschrieben und in der (darauffolgenden) Nacht unterzeichnet worden sind, sind ungiltig, außer Scheidebriefe.
+Mit allem darf man ihn<sup class="footnote-marker">11</sup><i class="footnote"> den Scheidebrief.</i> schreiben: mit Tinte<sup class="footnote-marker">12</sup><i class="footnote"> S. 315, N. 48.</i>, Pulver<sup class="footnote-marker">13</sup><i class="footnote"> In der Bibel nur pl. <span dir="rtl">סמים</span> in der Bedeutung „Wohlgerüche“. Im Nh. und Ar. auch: „Gift, Spezerei, Medikament“ u. dgl.</i>, Farbe<sup class="footnote-marker">14</sup><i class="footnote"> <span dir="rtl">סקרא</span> insbes. rote Farbe. Der Stamm dieses Wortes liegt nach manchen Erklärern auch Jes. 3, 16 <span dir="rtl">ומשקרות עינים</span> (die Augen rotschminken) vor.</i>, Gummi<sup class="footnote-marker">15</sup><i class="footnote"> S. 314, N. 45.</i>, Vitriol<sup class="footnote-marker">16</sup><i class="footnote"> dorts., N. 46.</i> und mit allem, was bestehen<sup class="footnote-marker">17</sup><i class="footnote"> d. i. dauernd sichtbar.</i> bleibt. Man darf ihn aber weder mit Getränken, noch mit Fruchtsaft, noch mit irgend etwas, was nicht bestehen bleibt, schreiben. Auf alles darf man ihn schreiben: auf ein Olivenblatt<sup class="footnote-marker">18</sup><i class="footnote"> Das Olivenblatt hier als Beispiel für ein haltbares Blatt (vgl. Tossifta II: … כתבו על עלי זית על עלי דלעת על עלי חרוב על כל דבר שהוא של קיימא כשר על עלי חזרין על עלי כרשין על עלי בצלים על עלי ירקות על כל דבר שאינו של קיימא פסולף.).</i>, auf das Horn einer Kuh — er gibt ihr dann die Kuh —<sup class="footnote-marker">19</sup><i class="footnote"> Es darf aber nicht etwa das Horn nach der Schreibung abgeschnitten und lediglich dieses der Frau gegeben werden. Das Nebeneinanderstehen der beiden Verben … <span dir="rtl">וכתב לה ספר כריתת ונתן בידה</span> (Deut. 24, 1) soll besagen, daß zwischen Schreibung und Übergabe keinerlei sonstige Handlung am Scheidebrief notwendig sein darf (Talmud 21b).</i>, auf die Hand eines Knechtes — er gibt ihr dann den Knecht —. R. Jose, der Galiläer, sagt: Man darf ihn nicht auf etwas Lebendes<sup class="footnote-marker">20</sup><i class="footnote"> wie das Horn der Kuh und die Hand des Knechtes.</i> schreiben und auch nicht auf Speisen<sup class="footnote-marker">21</sup><i class="footnote"> da solche Dinge nicht <span dir="rtl">ספר</span> (Deut. 24, 1) heißen (Talmud dorts.).</i>.
+Man darf ihn<sup class="footnote-marker">11</sup><i class="footnote"> den Scheidebrief.</i> nicht auf eine mit dem Boden verbundene Sache schreiben. Hat man ihn auf eine (mit dem Boden) verbundene Sache geschrieben, dann ihn abgerissen, unterzeichnet und ihr gegeben, so ist er giltig<sup class="footnote-marker">22</sup><i class="footnote"> Die beiden ersten Sätze der Mischna, die sich zu widersprechen scheinen, finden in der Gemara (dorts.) zwei verschiedene Erklärungen. Nach der einen Erklärung ist die Mischna der Ansicht <span dir="rtl">עדי חתימה כרתי</span> (vgl. I, N. 31). Danach bezieht sich <span dir="rtl">וכתב</span> in Deut. 24, 1 nicht auf die Schreibung des Scheidebriefes, sondern auf die Zeugenunterschrift, und das Nebeneinanderstehen von … <span dir="rtl">ונתן</span> … <span dir="rtl">וכתב</span> in diesem Verse (N. 19) erklärt nur dann den Scheidebrief für ungültig, wenn zwischen der Unterzeichnung und der Übergabe noch die Abtrennung nötig ist. Der erste Satz der Mischna besagt, daß von vornherein (<span dir="rtl">לכתחלה</span>) auch die Schreibung des Scheidebriefes auf eine vom Boden bereits abgetrennte Sache erfolgen soll. Der zweite Satz erklärt ihn geschehenenfalls (<span dir="rtl">בדיעבד</span>) für giltig, wenn die Unterzeichnung nach der Abtrennung erfolgte. Nach der anderen Erklärung aber folgt die Mischna hier der Ansicht <span dir="rtl">מסירה כרתי עדי</span> (vgl. I, N. 31). Danach bezieht sich <span dir="rtl">וכתב</span> in Deut. 24, 1 auf die Schreibung. Der zweite Satz der Mischna erklärt den Scheidebrief geschehenenfalls für giltig, wenn die Unterschrift mit dem eigentlichen Teil des Scheidebriefs (<span dir="rtl">תורף</span>), der die Namen der Gatten, den Ort und das Datum enthält (s. III, 2) auf eine vom Boden bereits abgetrennte Sache erfolgte (dies bedeutet hier <span dir="rtl">חתמו</span>). Der erste Satz aber verordnet, daß von vornherein auch der übrige Text des Scheidebriefes (<span dir="rtl">טופס</span>) nach der Abtrennung geschrieben werden soll.</i>. R. Jehuda erklärt ihn für ungiltig; es muß vielmehr seine Schreibung und Unterzeichnung auf eine (vom Boden) bereits abgetrennte Sache erfolgt sein<sup class="footnote-marker">23</sup><i class="footnote"> R. Jehuda bezieht <span dir="rtl">וכתב</span> in Deut. 24, 1 auf die Schreibung und die Unterzeichnung (vgl. Talmud 4a).</i>. R. Jehuda ben Bethera sagt: Man darf ihn weder auf ein radiertes Papier<sup class="footnote-marker">24</sup><i class="footnote"> S. 314, N. 41.</i>, noch auf Rohleder<sup class="footnote-marker">25</sup><i class="footnote"> dorts., N. 42.</i> schreiben, weil er gefälscht werden kann<sup class="footnote-marker">26</sup><i class="footnote"> Eine etwaige nachträgliche Änderung entscheidenden Charakters ist auf radiertem Papier und Rohleder nicht kenntlich.</i>. Die Weisen aber erklären einen solchen für giltig<sup class="footnote-marker">27</sup><i class="footnote"> Nach der Gemara (22a und b) sind die Weisen der Ansicht <span dir="rtl">מסירה כרתי עדי</span> (vgl. I, N. 31). Daher ist der Scheidebrief gültig, wenn er vor Zeugen übergeben wird, die sich über den Inhalt vergewissern.</i>.
+Ein jeder ist geeignet, den Scheidebrief zu schreiben, sogar ein Taubstummer, ein Geisteskranker und ein Minderjähriger<sup class="footnote-marker">28</sup><i class="footnote"> die nicht als vollsinnig gelten. Nach der Ansicht <span dir="rtl">עדי מסירה כרתי</span>, wonach sich <span dir="rtl">וכתב לה</span> (Deut. 24, 1) auf die Schreibung des Scheidebriefs bezieht (vgl. N. 22), und wonach der Vers bestimmt, daß die Schreibung des Scheidebriefes speziell für diesen Scheidungsakt erfolgen muß (<span dir="rtl">וכתב לה לשמה</span>; vgl. III, 2), — im Gegensatz zur Ansicht <span dir="rtl">עדי חתימה כרתי</span> (vgl. N. 22), wonach nur die Unterzeichnung <span dir="rtl">לשמה</span> geschehen muß —, spricht die Mischna hier nach einem Amoräer von dem Fall, daß ein erwachsener Vollsinniger der genannten Person bei der Schreibung zur Seite steht. Nach einem andern Amoräer erklärt die Mischna die genannten Personen nur zum Schreiben des <span dir="rtl">טופס</span> (dorts.) für zulässig. Der <span dir="rtl">תורף</span> (dorts.) aber muß von einem erwachsenen Vollsinnigen geschrieben werden (Talmud 23 a; vgl. Raschi s. v. <span dir="rtl">מקום התורף</span>, Tossafot s. v. <span dir="rtl">והוא ששייר</span> und <span dir="rtl">ר״ן</span>. Nach Maim. Mischnakommentar und <span dir="rtl">הלכות גירושין</span> III, 18 sind die Aussagen der Amoräer als sich ergänzende zu erklären. Danach erklärt die Mischna die genannten Personen nur zum Schreiben des <span dir="rtl">טופס</span> für zulässig und auch dies nur im Beisein eines erwachsenen Vollsinnigen).</i>. Die Frau darf ihren Scheidebrief schreiben<sup class="footnote-marker">29</sup><i class="footnote"> im Auftrag des Gatten.</i> und der Mann seine Quittung<sup class="footnote-marker">30</sup><i class="footnote"> über den der Frau ausgezahlten Ketubabetrag (vgl. S. 307, N. 38).</i>, denn die Bestätigung des Dokuments<sup class="footnote-marker">10</sup><i class="footnote"> s. I, N. 24.</i> erfolgt nur durch die Unterzeichneten<sup class="footnote-marker">31</sup><i class="footnote"> durch die Zeugen, die den Inhalt bestätigen. Der Satz <span dir="rtl">בחותמיו</span> … <span dir="rtl">האשה</span> in anderem Zusammenhang: Mischna Edujot II, 3.</i>. Ein jeder ist geeignet den Scheidebrief zu überbringen, außer einem Taubstummen, einem Geisteskranken, einem Minderjährigen, einem Blinden<sup class="footnote-marker">32</sup><i class="footnote"> Der Blinde kann lediglich bei der Überbringung aus dem Ausland nicht als Bote fungieren, da er die Formel <span dir="rtl"> בפני נכתב ובפני נחתם</span> (vgl. I, 1) nicht sprechen kann. In allen andern Fällen ist er als Überbringer geeignet (Talmud 23a).</i> und einem Nichtjuden.
+Hat ihn<sup class="footnote-marker">33</sup><i class="footnote"> den Scheidebrief.</i> ein Minderjähriger übernommen<sup class="footnote-marker">34</sup><i class="footnote"> vom Mann.</i> und ist dann<sup class="footnote-marker">35</sup><i class="footnote"> vor der Übergabe.</i> großjährig geworden, oder ein Taubstummer und ist dann hörend geworden, oder ein Blinder und ist dann sehend geworden, oder ein Geisteskranker und ist dann gesund geworden, oder ein Nichtjude und ist dann übergetreten, so ist er ungiltig<sup class="footnote-marker">36</sup><i class="footnote"> s. Schluß der vorherg. Mischna.</i>. Wenn aber ein Hörender taubstumm und dann wieder hörend geworden ist, oder ein Sehender<sup class="footnote-marker">37</sup><i class="footnote"> Manche Texte: <span dir="rtl">פיתח</span> (= <span dir="rtl">פִּתֵּחַ</span> entspr. vorherg. <span dir="rtl">פִּקֵּחַ</span>).</i> blind und dann wieder sehend geworden ist<sup class="footnote-marker">38</sup><i class="footnote"> Beim Blinden kommt es nur darauf an, daß er bei der Übernahme sehend war (vgl. N. 32). Die ungenaue Stilisierung <span dir="rtl">וחזר ונתפתח</span> ist durch die danebenstehenden Sätze veranlaßt (Talmud 23a).</i>, oder ein Gesunder geisteskrank und dann wieder gesund geworden ist, so ist er giltig. Dies ist die Regel: In allen Fällen, da der Beginn und Schluß<sup class="footnote-marker">39</sup><i class="footnote"> die Übernahme und Übergabe.</i> bei Vollsinnigkeit erfolgt ist, ist er giltig.
+Auch diejenigen Frauen, die nicht glaubwürdig sind, wenn sie sagen: „Ihr Mann ist gestorben“, sind glaubwürdig, ihren Scheidebrief zu überbringen; nämlich: Ihre Schwiegermutter, die Tochter ihrer Schwiegermutter, ihre Nebenfrau, ihre Schwägerin und die Tochter ihres Gatten. Warum ist es beim Scheidebrief anders als bei der Aussage über den Tod? Weil (bei ersterem) die Schrift beweisend ist<sup class="footnote-marker">40</sup><i class="footnote"> s. S. 79f Mischna Jebamot XV, 4 und dorts. N. 23—30. Nach einer amoräischen Ansicht (Talmud 23b und 24a) bezieht sich die Mischna auf die Überbringung aus dem Ausland, bei der die Frauen <span dir="rtl">בפני נכתב ובפני נחתם</span> sprechen müssen, in welchem Falle eine spätere Anfechtung der Echtheit des Scheidebriefes nicht wirksam ist (vgl. I, 1 und N. 4). Zur Überbringung in Palästina aber, wobei eine solche Formel nicht gesprochen wird, und eine spätere Anfechtung möglich ist (vgl. I, 3), sind die genannten Frauen ungeeignet.</i>. Die Frau selbst darf ebenfalls ihren Scheidebrief überbringen, jedoch muß sie<sup class="footnote-marker">41</sup><i class="footnote"> bei der Überbringung aus dem Ausland (vgl. I, 1). Die Mischna spricht von dem Fall, daß der Mann der Frau den Scheidebrief lediglich zwecks Überbringung an ein Gericht übergeben hat. Dieses bestellt dann einen Boten für die Übergabe an die Frau (Talmud 24a).</i> sagen: „Vor mir ist er unterschrieben und unterzeichnet worden.“
+
+Chapter 3
+
+Jeder Scheidebrief, der nicht für die betreffende Frau geschrieben worden ist, ist ungültig<sup class="footnote-marker">1</sup><i class="footnote"> Nach Deut. 24, 1 … <span dir="rtl">וכתב לה ספר כריתות</span> … (<span dir="rtl">לה לשמה</span> Talmud 24b). Die Mischna entspricht der Ansicht <span dir="rtl">עדי מסירה כרתי</span>, wonach <span dir="rtl">וכתב</span> sich auf die Schreibung des Scheidebriefes bezieht (vgl. II, N. 28).</i>. Wie ist dies? Wenn jemand auf der Straße gegangen ist und Schreiber<sup class="footnote-marker">2</sup><i class="footnote"> die sich üben.</i> vorlesen gehört hat: „N. N. scheidet sich von der N. N. aus dem Orte N. N.“, und er hat nun gesagt: „Ich heiße so und meine Frau heißt so“, so ist er<sup class="footnote-marker">3</sup><i class="footnote"> der Scheidebrief.</i> für die Scheidung ungültig. Mehr noch<sup class="footnote-marker">4</sup><i class="footnote"> Im folgenden Fall ist der Scheidebrief wenigstens für einen, wenn auch nicht für diesen Scheidungsakt geschrieben worden (Talmud dorts.).</i>: Wenn jemand (einen Scheidebrief) geschrieben hatte, um sich damit von seiner Frau scheiden zu lassen, und es sich überlegt hat, und ihn darauf einer aus seiner Stadt getroffen und zu ihm gesagt hat: „Ich heiße wie du, und meine Frau wie deine“, so ist er für die Scheidung ungültig. Mehr noch<sup class="footnote-marker">5</sup><i class="footnote"> Im folgenden Fall hat wenigstens der, der sich scheiden lassen will, den Scheidebrief geschrieben (Talmud dorts.).</i>: Wenn jemand, der zwei Frauen gleichen Namens hatte, (einen Scheidebrief) geschrieben hat, um sich damit von der Größeren scheiden zu lassen, so darf er sich mit ihm nicht von der Kleineren scheiden lassen. Mehr noch<sup class="footnote-marker">6</sup><i class="footnote"> Im folgenden Fall ist der Scheidebrief nicht geradezu für eine andere Frau ausgestellt worden und ist doch ungiltig (Talmud dorts.).</i>: Wenn er<sup class="footnote-marker">7</sup><i class="footnote"> der Mann zweier gleichnamiger Frauen.</i> zu einem Schreiber<sup class="footnote-marker">8</sup><i class="footnote"> <span dir="rtl">לבלר</span> lat. librarius.</i> gesagt hat: „Schreib’ (einen Scheidebrief) und von der, von der ich (mich scheiden lassen) will, werde ich mich damit scheiden lassen“, so ist er für die Scheidung ungültig.
+Wenn jemand Formulare<sup class="footnote-marker">9</sup><i class="footnote"> <span dir="rtl">טופס</span> gr. τύπος lat. typus.</i> von Scheidebriefen ausschreibt, muß er einen Raum für (den Namen) des Mannes und (den) der Frau und für das Datum freilassen. Bei Schuldscheinen<sup class="footnote-marker">10</sup><i class="footnote"> I, N. 29.</i> muß er einen Raum für (den Namen) des Gläubigers und (den) des Schuldners, für den Betrag und für das Datum freilassen. Bei Kaufurkunden muß er einen Raum für (den Namen) des Käufers und (den) des Verkäufers, für den Betrag, für das Feld<sup class="footnote-marker">11</sup><i class="footnote"> für die Bezeichnung des Kaufobjekts.</i> und für das Datum freilassen. Es ist dies eine fürsorgliche Bestimmung<sup class="footnote-marker">12</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 26a): für den berufsmäßigen Schreiber, daß es ihm gestattet ist, schon vorher solche Formulare anzufertigen.</i>. R. Jehuda erklärt sie alle für ungültig. R. Eleasar erklärt sie alle für gültig, mit Ausnahme der Scheidebriefe, denn es heißt (Deut. 24, 1): „und er schreibe ihr“, das bedeutet: für sie<sup class="footnote-marker">13</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud dorts.) besteht die Verschiedenheit der drei in der Mischna genannten Ansichten in folgendem: Nach der ersten Ansicht müssen die genannten Dinge (<span dir="rtl">תורף</span>) bei sämtlichen Urkunden speziell für den betreffenden Akt (<span dir="rtl">לשמה</span>) geschrieben werden, und zwar bei Scheidebriefen entsprechend dem Grundsatz <span dir="rtl">עדי מסירה כרתי</span> nach Deut. 24, 1 … <span dir="rtl">וכתב לה</span> (vgl. N. 1) und bei den andern Urkunden wegen der Befürchtung, daß man auch bei Scheidebriefen den <span dir="rtl">תורף</span> nicht <span dir="rtl">לשמה</span> schreiben könnte. R. Jehuda verbietet auch die vorherige Schreibung des andern Textes (<span dir="rtl">טופס</span>) u. z. bei Scheidebrefen wegen der Befürchtung, daß man auch den <span dir="rtl">תורף</span> schon vorher schreiben könnte, und bei andern Urkunden wegen der Befürchtung, daß man auch bei Scheidebriefen so verfahren könnte. R. Eleasar verbietet bei Scheidebriefen die vorherige Schreibung des <span dir="rtl">טופס</span> aus der Befürchtung, daß man auch den <span dir="rtl">תורף</span> vorher schreiben könnte, gestattet aber (vgl. Tossafot z. St. s. v. <span dir="rtl">רבי אלעזר</span>) bei anderen Urkunden auch die vorherige Schreibung des <span dir="rtl">תורף</span>. Zum <span dir="rtl">תורף</span> des Scheidebriefes gehört nach einem Amoräer (Talmud dorts.) auch die in IX, 3 als „eigentlicher Text“ des Scheidebriefes (<span dir="rtl">גופו של גט</span>) bezeichnete Formel: <span dir="rtl">הרי את מותרת לכל אדם</span>.</i>.
+Wenn jemandem, der einen Scheidebrief überbringt, dieser verloren gegangen ist, so ist er, wenn er ihn sofort<sup class="footnote-marker">14</sup><i class="footnote"> <span dir="rtl">אלתר</span> aus <span dir="rtl">אל</span> (<span dir="rtl">על</span>) und <span dir="rtl">אתר</span> (aram. „Ort“): „auf der Stelle“. Im Mischnatext des Jeruschalmi: <span dir="rtl">על אתר</span>.</i> gefunden hat, gültig; wenn aber nicht, ungültig<sup class="footnote-marker">15</sup><i class="footnote"> wenn zu befürchten ist, daß ein anderer gleichen Namens ihn verloren hat (Talmud 27a und b).</i>. Hat er ihn in einem Beutel<sup class="footnote-marker">16</sup><i class="footnote"> die er als die seinen erkennt. <span dir="rtl">חפיסה</span> ist nach dem Talmud (28a) ein kleiner lederner Schlauch. <span dir="rtl">דלוסקמא</span>, ed Lowe u. a. <span dir="rtl">גלוסקמא</span> gr. γλωσσόϰομον „Behälter, Kasten“ u. dgl.</i> oder in einer Tasche<sup class="footnote-marker">16</sup><i class="footnote"> die er als die seinen erkennt. <span dir="rtl">חפיסה</span> ist nach dem Talmud (28a) ein kleiner lederner Schlauch. <span dir="rtl">דלוסקמא</span>, ed Lowe u. a. <span dir="rtl">גלוסקמא</span> gr. γλωσσόϰομον „Behälter, Kasten“ u. dgl.</i> gefunden, oder er erkennt ihn<sup class="footnote-marker">17</sup><i class="footnote"> den Scheidebrief (vgl. Raschi).</i>, so ist er gültig<sup class="footnote-marker">18</sup><i class="footnote"> auch nach längerer Zeit.</i>. Wenn jemand einen Scheidebrief von einem, den er alt oder krank zurückgelassen hat, überbringt, so kann er ihn ihr übergeben in der Annahme, daß jener noch am Leben ist<sup class="footnote-marker">19</sup><i class="footnote"> Erfährt man aber, daß er gestorben ist, darf der Scheidebrief nicht übergeben werden (vgl. I, 6).</i>. Eine mit einem Priester verheiratete Tochter eines Israeliten<sup class="footnote-marker">20</sup><i class="footnote"> d. i. eines Nichtpriesters.</i>, deren Mann in das Ausland<sup class="footnote-marker">21</sup><i class="footnote"> S. 12, N. 69.</i> gereist ist, darf Priesterhebe essen in der Annahme, daß jener noch am Leben ist<sup class="footnote-marker">22</sup><i class="footnote"> Die Priestersgattin darf zu Lebzeiten des Mannes nach Lev. 22, 11 Priesterhebe genießen. Nach dem Tode des Gatten ist ihr dies, wenn sie aus der Ehe mit diesem kein Kind hat, verboten (vgl. Mischna Jebamot IX, 5).</i>. Wenn jemand sein Sündopfer<sup class="footnote-marker">23</sup><i class="footnote"> Das Sündopfer eines Verstorbenen darf nicht dargebracht werden (vgl. Mischna Temura III, 1).</i> aus dem Auslande schickt, bringt man es dar in der Annahme, daß er noch am Leben ist<sup class="footnote-marker">24</sup><i class="footnote"> Die beiden letzten Sätze dieser Mischna, sowie die nächste Mischna, die inhaltlich mit dem eigentlichen Thema des Traktates nichts zu tun haben, sind hier deshalb angeführt, weil auch bei den in ihnen behandelten Fällen auf Grund der Annahme (<span dir="rtl">חזקה</span>), daß die betreffende Person noch am Leben ist, entschieden wird.</i>.
+<sup class="footnote-marker">24</sup><i class="footnote"> Die beiden letzten Sätze dieser Mischna, sowie die nächste Mischna, die inhaltlich mit dem eigentlichen Thema des Traktates nichts zu tun haben, sind hier deshalb angeführt, weil auch bei den in ihnen behandelten Fällen auf Grund der Annahme (<span dir="rtl">חזקה</span>), daß die betreffende Person noch am Leben ist, entschieden wird.</i> Drei Dinge hat R. Eleasar ben Parta den Weisen vorgetragen, und diese bestätigten seine Worte: Daß man von den Einwohnern einer Stadt, die Belagerungstruppen<sup class="footnote-marker">25</sup><i class="footnote"> S. 105, N. 49.</i> umzingelt haben, von den Insassen eines Schiffes, daß sich in einem Seesturm befindet<sup class="footnote-marker">26</sup><i class="footnote"> <span dir="rtl">המטרפת</span> Hithpa‘el von <span dir="rtl">טרף</span> „reißen“.</i>, und von einem, der zur Aburteilung<sup class="footnote-marker">27</sup><i class="footnote"> wegen eines todeswürdigen Deliktes.</i> geführt wird, annehmen könne, daß sie noch am Leben sind. Aber bezüglich der Bewohner einer Stadt, die die Belagerungstruppen bereits eingenommen haben, der Insassen eines Schiffes, das im Meere bereits untergegangen ist, und eines, der zur Hinrichtung geführt wird, habe man die Erschwerungen für den Fall, daß sie noch leben, und die Erschwerungen für den Fall, daß sie bereits tot sind, gelten zu lassen. Es darf weder eine mit einem Priester verheiratete Tochter eines Israeliten<sup class="footnote-marker">20</sup><i class="footnote"> d. i. eines Nichtpriesters.</i>, noch eine mit einem Israeliten verheiratete Tochter eines Priesters (in diesen Fällen) Priesterhebe essen<sup class="footnote-marker">28</sup><i class="footnote"> Erstere nicht, weil ihr Mann vielleicht schon tot ist (vgl. vorherg. Mischna und N. 22); letztere nicht, weil ihr Mann möglicherweise noch am Leben ist (vgl. S. 49 Mischna Jebamot IX, 6 und dorts. N. 30f).</i>.
+Wenn jemand, der einen Scheidebrief im Land Israels überbringt<sup class="footnote-marker">29</sup><i class="footnote"> in welchem Falle der Bote bei der Übergabe nach I, 3 <span dir="rtl">בפני נכתב ובפני נחתם</span> nicht sagen muß.</i>, krank geworden ist, so kann er ihn durch einen anderen schicken. Hat er<sup class="footnote-marker">30</sup><i class="footnote"> der Gatte.</i> aber zu ihm<sup class="footnote-marker">31</sup><i class="footnote"> zu dem ersten Boten.</i> gesagt: „Nimm für mich einen bestimmten Gegenstand von ihr!“<sup class="footnote-marker">32</sup><i class="footnote"> bei der Übergabe.</i>, dann schicke er ihn nicht durch einen andern, denn er<sup class="footnote-marker">30</sup><i class="footnote"> der Gatte.</i> will nicht, daß seine Sache sich in eines anderen Besitz befinde.
+Wenn jemand, der einen Scheidebrief aus dem Ausland überbringt<sup class="footnote-marker">32a</sup><i class="footnote"> in welchem Falle der Bote bei der Übergabe nach I, 1 <span dir="rtl">בפני נכתב ובפני נחתם</span> sagen müßte.</i>, krank geworden ist, dann setze er ein Gerichtskollegium zusammen und schicke ihn (durch einen andern).<sup class="footnote-marker">32b</sup><i class="footnote"> Im Mischnatext des babylonischen Talmuds ed. pr.: <span dir="rtl">עושה בבית</span> <span dir="rtl">דין שליח ומשלחו</span> „ernenne er beim Gericht einen Boten und schicke ihn“ (neuere edd.: <span dir="rtl">עושה שליח בבית דין ומשלחו</span>).</i> Und er sagt vor ihnen: „Vor mir ist er geschrieben und unterzeichnet worden.“ Der letzte Bote braucht dann nicht mehr zu sagen: „Vor mir ist er geschrieben und unterzeichnet worden“, sondern sagt: „Ich bin ein Bote des Gerichtes.“
+<sup class="footnote-marker">33</sup><i class="footnote"> Mischna 7 und 8 setzen Mischna 3 und 4 fort. Wie in jenen wird auch in diesen auf Grund einer Annahme (<span dir="rtl">חזקה</span>) entschieden (vgl. N. 24.)</i> Wenn jemand einem Priester oder einem Leviten oder einem Armen Geld leiht, um für sie (die Abgaben) abzusondern<sup class="footnote-marker">34</sup><i class="footnote"> Er trifft mit ihnen die Vereinbarung, auf die Abgaben (Priesterhebe, Zehnt und Armenzehnt) die Schuld zu verrechnen. (Die Priesterhebe, die er als Nichtpriester nicht genießen kann, verkauft er einem Priester; vom Zehnt muß er die vom Leviten an den Priester abzuliefernde Zehnthebe, <span dir="rtl">תרומת מעשר</span>, einem Priester geben.)</i>, darf er für sie absondern in der Annahme, daß sie noch am Leben sind, und muß nicht befürchten, der Priester oder Levite sei bereits gestorben, oder der Arme sei reich geworden. Wenn sie gestorben sind, dann muß er von den Erben Erlaubnis einholen<sup class="footnote-marker">35</sup><i class="footnote"> ob sie auf diese Weise die Schuld des Verstorbenen zahlen wollen.</i>. Hat er ihnen aber vor Gericht (Geld) geliehen<sup class="footnote-marker">36</sup><i class="footnote"> und obiges vereinbart.</i>, braucht er keine Erlaubnis von den Erben einzuholen<sup class="footnote-marker">37</sup><i class="footnote"> Das Gericht kann die Schuld auf die Gesamtheit der Priester, Leviten und Armen übertragen (Talmud 30a).</i>.
+<sup class="footnote-marker">33</sup><i class="footnote"> Mischna 7 und 8 setzen Mischna 3 und 4 fort. Wie in jenen wird auch in diesen auf Grund einer Annahme (<span dir="rtl">חזקה</span>) entschieden (vgl. N. 24.)</i> Wenn jemand Früchte zurücklegt, um von ihnen Priesterhebe und die Zehnten abzusondern<sup class="footnote-marker">38</sup><i class="footnote"> für andere Früchte, um diese genießen zu können.</i>, oder Geld, um davon den zweiten Zehnt<sup class="footnote-marker">39</sup><i class="footnote"> vgl. Deut. 14, 22ff.</i> abzusondern, so darf er dies in der Annahme, daß sie noch vorhanden sind<sup class="footnote-marker">40</sup><i class="footnote"> Er muß nicht befürchten, daß die zurückgelegten Früchte oder das Geld abhanden gekommen sind.</i>. Sind sie abhanden gekommen, dann muß er für eine Zeit von vierundzwanzig Stunden<sup class="footnote-marker">41</sup><i class="footnote"> wörtl. „von Zeit zu Zeit“, d. h. von der Zeit der Wahrnehmung des Verlustes bis zur selben Zeit am vergangenen Tage, also vierundzwanzig Stunden zurück. Man muß befürchten, daß die Früchte schon am Beginn dieser Zeit abhanden gekommen sind und für die in dieser Zeit als genußfähig erklärten anderen Früchte nochmals die Abgaben absondern (Talmud 31a und b).</i> befürchten; so sagt R. Eleasar, der Sohn Schammua’s. R. Jehuda sagt: Zu drei Zeiten muß man den Wein prüfen<sup class="footnote-marker">41</sup><i class="footnote"> den man zu obigem Zwecke zurückgelegt hat. Der Wein könnte sauer geworden sein, so daß davon die Abgaben für guten Wein nicht entrichtet werden können.</i>: Wenn der Ostwind am Ausgang des Laubhüttenfestes<sup class="footnote-marker">42</sup><i class="footnote"> S. 221, N. 53.</i> weht, beim Herauskommen des Traubenansatzes und wenn der Saft in die unreifen Trauben kommt.
+
+Chapter 4
+
+Wenn jemand seiner Frau einen Scheidebrief geschickt hat, dann den Boten getroffen oder ihm einen Boten nachgesandt und zu ihm gesagt hat<sup class="footnote-marker">1</sup><i class="footnote"> bevor die Frau den Scheidebrief erhalten hat.</i>: „Der Scheidebrief, den ich dir gegeben habe, sei nichtig“, so ist er nichtig. Ist er<sup class="footnote-marker">2</sup><i class="footnote"> der Ehemann.</i> zuvor<sup class="footnote-marker">1</sup><i class="footnote"> bevor die Frau den Scheidebrief erhalten hat.</i> zu seiner Frau gekommen, oder hat er (zuvor) zu ihr einen Boten gesandt und hat zu ihr gesagt: „Der Scheidebrief, den ich dir geschickt habe, sei nichtig“, so ist er nichtig. Wenn aber erst nachdem der Scheidebrief in ihren Besitz gelangt ist<sup class="footnote-marker">3</sup><i class="footnote"> er den Scheidebrief für nichtig erklären will.</i>, kann er ihn nicht mehr für nichtig erklären.
+Anfangs konnte er<sup class="footnote-marker">2</sup><i class="footnote"> der Ehemann.</i> in einem andern Ort ein Gerichtskollegium zusammensetzen und ihn<sup class="footnote-marker">4</sup><i class="footnote"> den Scheidebrief.</i> für nichtig erklären<sup class="footnote-marker">5</sup><i class="footnote"> in Abwesenheit der Frau und des Boten.</i>. Da ordnete Rabban Gamliël, der Alte, an, daß man nicht so tue<sup class="footnote-marker">6</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 38a): Die Frau könnte, bevor sie von der Nichtigerklärung erfährt, eine neue Ehe eingehen.</i>, wegen des allgemeinen Wohles<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">תקון העולם</span> wörtl. „die Ordnung der Welt“.</i>. Anfangs änderte er seinen Namen, ihren Namen, den Namen seiner Stadt und den Namen ihrer Stadt<sup class="footnote-marker">8</sup><i class="footnote"> Wenn jemand in verschiedenen Orten verschiedene Namen führte, gab er nur einen an (Talmud 34b).</i>. Da ordnete Rabban Gamliël, der Alte, an, daß er schreibe: Der Mann N. N. und alle Namen, die er hat; die Frau N. N. und alle Namen, die sie hat<sup class="footnote-marker">9</sup><i class="footnote"> damit die Identität auch in den anderen Orten bekannt sei, und man nicht die Frau in den Ruf bringe, widerrechtlich eine neue Ehe geschlossen zu haben.</i>, wegen des allgemeinen Wohles.
+<sup class="footnote-marker">10</sup><i class="footnote"> Mischna 3 und die folgenden Mischnajot, deren Inhalt vielfach mit dem eigentlichen Thema des Traktates nichts zu tun hat, führen im Anschluß an Mischna 2 Einrichtungen an, die von den Rabbinen <span dir="rtl">מפני תיקון העולם</span> getroffen wurden.</i> Eine Witwe bekommt von den Gütern der Waisen nur gegen einen Eid bezahlt<sup class="footnote-marker">11</sup><i class="footnote"> vgl. S. 150f. Mischna Ketubot IX, 7f. und dorts. N. 55.</i>. Als man es aber unterließ, sie schwören zu lassen<sup class="footnote-marker">12</sup><i class="footnote"> weil man sah, daß oft Falscheide vorkamen, indem die Witwen einen etwa schon erhaltenen Teil des Ketubabetrages als Zahlung für ihre Mühe um die Kinder ansahen. Daher ließ man die Witwen nicht schwören, und sie erhielten ihre Ketuba nicht ausbezahlt (Talmud 35a).</i>, da ordnete Rabban Gamliël, der Alte, an, daß sie den Waisen alles, was sie wünschen, gelobe und ihre Ketuba einfordern könne<sup class="footnote-marker">13</sup><i class="footnote"> Sie soll sich irgendein schweres Gelübde auferlegen für den Fall, daß sie schon etwas vom Ketubabetrag erhalten hat.</i>. Die Zeugen unterzeichnen den Scheidebrief, (was man) wegen des allgemeinen Wohles<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">תקון העולם</span> wörtl. „die Ordnung der Welt“.</i> (verordnet hat)<sup class="footnote-marker">14</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 36a) folgt hier die Mischna der Ansicht, daß die Zeugen bei der Übergabe des Scheidebriefes für die Rechtswirkung entscheidend sind (<span dir="rtl">עדי מסירה כרתי</span>), so daß geschehenenfalls ein Scheidebrief ohne Zeugenunterschriften gültig ist (vgl. IX, 4). Der Scheidebrief soll aber von Zeugen unterschrieben werden, damit er im Falle einer Anfechtung seiner Gültigkeit durch den Ehemann durch die unterschriebenen Zeugen bestätigt werden könne. Die Zeugen, vor denen die Übergabe erfolgte, könnten vielleicht nicht mehr beigebracht werden können. Es genügen dann die unterschriebenen Zeugen, u. z. nach der Erklärung mancher darum, weil man bei einem von tauglichen Zeugen unterschriebenen Scheidebrief annimmt, daß auch die Übergabe vor Zeugen erfolgt ist (<span dir="rtl">דא״ש</span> zu IX, 4), nach anderen aber, weil die Ansicht <span dir="rtl">עדי מסירה כרתי</span> nur besagt, daß die Zeugen der Übergabe ebenso genügen wie die unterzeichneten Zeugen (<span dir="rtl">רי״ף</span> zu IX, 4; Maim. <span dir="rtl">הלכות גירושין</span> I, 15f.).</i>. Hillel führte den Prosbol ein<sup class="footnote-marker">15</sup><i class="footnote"> s. S. 152, N. 66.</i> wegen des allgemeinen Wohles.
+<sup class="footnote-marker">10</sup><i class="footnote"> Mischna 3 und die folgenden Mischnajot, deren Inhalt vielfach mit dem eigentlichen Thema des Traktates nichts zu tun hat, führen im Anschluß an Mischna 2 Einrichtungen an, die von den Rabbinen <span dir="rtl">מפני תיקון העולם</span> getroffen wurden.</i> Ein Knecht<sup class="footnote-marker">16</sup><i class="footnote"> ein heidnischer (<span dir="rtl">עבד כנעני</span>).</i>, der gefangen worden ist, und den man ausgelöst hat, muß, wenn zum Zwecke, dienstbar zu bleiben (man ihn ausgelöst hat), dienstbar bleiben; wenn aber zum Zwecke, frei zu werden, nicht dienstbar bleiben. Rabban Simon, der Sohn Gamliël’s, sagt: In beiden Fällen bleibt er dienstbar<sup class="footnote-marker">17</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 37b) spricht die Mischna von dem Fall, daß der ursprüngliche Besitzer die Hoffnung auf Wiedererlangung des Knechtes nicht aufgegeben hat (<span dir="rtl">יאוש</span>). Nach der ersten Ansicht in der Mischna bleibt der Knecht nach der Auslösung im Besitze des ursprünglichen Besitzers, wenn er <span dir="rtl"> עבד לשום</span> ausgelöst worden ist, und wird gänzlich frei, wenn er <span dir="rtl">לשום בן חורין</span> ausgelöst worden ist, damit ein Anreiz gegeben sei, gefangene Knechte auszulösen. Nach R. S. b. G. verbleibt aber der Knecht auch in dem letzteren Falle im Besitze des ersten Herren. Nach einer anderen amoräischen Erklärung (Talmud dorts.) spricht die Mischna von dem Fall, daß der ursprüngliche Besitzer die Hoffnung auf Wiedererlangung des Knechtes bereits aufgegeben hat. Nach der ersten Ansicht in der Mischna wird der Knecht, wenn er <span dir="rtl">עבד לשום</span> ausgelöst worden ist, dem Auslöser dienstpflichtig, wenn er <span dir="rtl">לשום בן חורין</span> ausgelöst worden ist, gänzlich frei. Nach R. S. b. G. bleibt er aber in beiden Fällen dienstpflichtig, damit der Knecht nicht in der Hoffnung, die Freiheit zu erlangen, die Gefangennahme geradezu suche. Wem nach dieser amoräischen Erklärung R. S. b. G. den Knecht zuspricht, ist strittig. Nach Maim. (Mischnakommentar), für dessen Erklärung am ehesten der Wortlaut der Mischna spricht, wird der Knecht dem Auslöser dienstbar. Nach Raschi (auf 37b s. v. <span dir="rtl">בין כך ובין כך ישתעבד</span>) verbleibt der Knecht dem ursprünglichen Besitzer, weil, wie dies Tossafot (dorts. s. v. <span dir="rtl">בין כך ובין כך ישתעבד</span>) erklärt wird, auch die Aussicht, einen neuen Herrn zu bekommen, den Knecht die Gefangennahme suchen lassen könnte. Nach anderen Erklärern (<span dir="rtl">רא״ש</span>, vgl. auch Tossafot a. a. O.) wird der Knecht, wenn er <span dir="rtl">לשום עבד</span> ausgelöst worden ist, dem Auslöser dienstbar; wenn er aber <span dir="rtl">לשום בן חורין</span> ausgelöst worden ist, bleibt er dem ursprünglichen Besitzer dienstbar.</i>. Ein Knecht, den sein Herr hypothekarisch<sup class="footnote-marker">18</sup><i class="footnote"> <span dir="rtl">אפותיקי</span> gr. ὐποϑήϰη „Unterpfand“.</i> anderen verpfändet und dann freigelassen hat, ist rechtlich zwar zu nichts verpflichtet<sup class="footnote-marker">19</sup><i class="footnote"> Die hier gegebene Übersetzung und Erklärung folgt der einen der im Talmud (40b und 41a) angeführten amoräischen Erklärungen.</i>. Wegen des allgemeinen Wohles<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">תקון העולם</span> wörtl. „die Ordnung der Welt“.</i> aber zwingt man seinen Herrn<sup class="footnote-marker">20</sup><i class="footnote"> den Gläubiger.</i>, ihn zum Freien zu machen<sup class="footnote-marker">21</sup><i class="footnote"> damit er nicht auch weiterhin den Freigewordenen noch als Knecht bezeichne, und dieser nicht infolgedessen als Knecht angesehen werde.</i>; und er<sup class="footnote-marker">22</sup><i class="footnote"> der Knecht dem Gläubiger.</i> schreibt einen Schuldschein<sup class="footnote-marker">23</sup><i class="footnote"> s. I, N. 29.</i> über seinen Wert. Rabban Simon, der Sohn Gamliël’s, sagt: Nicht er, sondern der Freilassende<sup class="footnote-marker">24</sup><i class="footnote"> da er den Gläubiger geschädigt hat.</i> schreibt ihn.
+<sup class="footnote-marker">25</sup><i class="footnote"> s. N. 10. Mit geringen Änderungen findet sich diese Mischna in anderem Zusammenhang Edujot I, 13.</i> Wer halb ein Knecht<sup class="footnote-marker">16</sup><i class="footnote"> ein heidnischer (<span dir="rtl">עבד כנעני</span>).</i> und halb ein Freier ist<sup class="footnote-marker">26</sup><i class="footnote"> Dem Herrn wurde nur die Hälfte des Lösegeldes gegeben. Oder auch: Ein zwei Besitzern gehörender Knecht wurde nur von einem der beiden freigelassen (Talmud 41b und 42a).</i>, arbeitet einen Tag für seinen Herren und einen Tag für sich selbst; so sagen Bet-Hillel. Da sagten Bet-Schammai zu ihnen<sup class="footnote-marker">27</sup><i class="footnote"> Andere Laa: <span dir="rtl">בית שמאי אומרים</span>; <span dir="rtl">אמרו להם בית שמא</span>.</i>: Ihr habt für seinen Herrn gesorgt; für ihn selbst aber habt ihr nicht gesorgt; er kann nämlich weder eine Sklavin heiraten, weil er halb schon ein Freier ist<sup class="footnote-marker">28</sup><i class="footnote"> und ein Freier keine Sklavin heiraten darf.</i>, noch eine Freie, weil er halb noch ein Knecht ist<sup class="footnote-marker">29</sup><i class="footnote"> und ein Knecht keine Freie heiraten darf.</i>. Soll er ledig bleiben? Die Welt wurde doch nur zur Fortpflanzung geschaffen, wie es heißt (Jes. 45, 18): „Nicht zur Einöde schuf er sie, sondern zum Bewohnen bildete er sie!“ Man zwingt vielmehr wegen des allgemeinen Wohles<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">תקון העולם</span> wörtl. „die Ordnung der Welt“.</i> seinen Herrn ihn gänzlich frei zu lassen, und er<sup class="footnote-marker">30</sup><i class="footnote"> der Knecht dem Herrn.</i> schreibt einen Schuldschein<sup class="footnote-marker">23</sup><i class="footnote"> s. I, N. 29.</i> über die Hälfte seines Wertes. Darauf entschieden Bet-Hillel wieder wie Bet-Schammai.
+<sup class="footnote-marker">10</sup><i class="footnote"> Mischna 3 und die folgenden Mischnajot, deren Inhalt vielfach mit dem eigentlichen Thema des Traktates nichts zu tun hat, führen im Anschluß an Mischna 2 Einrichtungen an, die von den Rabbinen <span dir="rtl">מפני תיקון העולם</span> getroffen wurden.</i> Wenn jemand seinen Knecht<sup class="footnote-marker">16</sup><i class="footnote"> ein heidnischer (<span dir="rtl">עבד כנעני</span>).</i> einem Nichtjuden oder nach dem Ausland<sup class="footnote-marker">31</sup><i class="footnote"> einem Juden außerhalb Palästinas.</i> verkauft, so wird dieser frei<sup class="footnote-marker">32</sup><i class="footnote"> Bei einer Flucht von dem Nichtjuden wird der Knecht frei. Oder: Der Herr ist verpflichtet, ihn loszukaufen, ohne daß er ihn wieder erwirbt (Talmud 43b und 44a).</i>. Man löse Gefangene nicht über ihren Wert aus<sup class="footnote-marker">33</sup><i class="footnote"> um der Allgemeinheit nicht zu große Lasten aufzubürden. Oder: um den Räubern nicht einen Anreiz zu bieten (Talmud 45a).</i>, (was man) wegen des allgemeinen Wohles<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">תקון העולם</span> wörtl. „die Ordnung der Welt“.</i> (verordnet hat). Man helfe Gefangenen nicht zur Flucht wegen des allgemeinen Wohles. Rabban Simon, der Sohn Gamliël’s, sagt: Wegen des Wohles der Gefangenen<sup class="footnote-marker">34</sup><i class="footnote"> um den anderen Gefangenen nicht ihr Los zu erschweren. Der Ausdruck <span dir="rtl">מפני תקון העולם</span> soll nach der Gemara (dorts.) besagen, daß man auch um das Los derer besorgt ist, die vielleicht in der Zukunft gefangen werden, während nach R. S. b. G., der den Ausdruck <span dir="rtl">מפני תקנת השבויין</span> gebraucht, die Besorgnis lediglich den Mitgefangenen gilt, so daß die in der Mischna gegebene Verordnung für den Fall, daß keine solche vorhanden sind, nicht gilt.</i>. Man kaufe Bücher<sup class="footnote-marker">35</sup><i class="footnote"> der heiligen Schrift.</i>, Gebetriemen und Mesusot von Nichtjuden nicht über ihren Wert<sup class="footnote-marker">36</sup><i class="footnote"> aus den N. 33 genannten Gründen.</i>, wegen des allgemeinen Wohles.
+<sup class="footnote-marker">10</sup><i class="footnote"> Mischna 3 und die folgenden Mischnajot, deren Inhalt vielfach mit dem eigentlichen Thema des Traktates nichts zu tun hat, führen im Anschluß an Mischna 2 Einrichtungen an, die von den Rabbinen <span dir="rtl">מפני תיקון העולם</span> getroffen wurden.</i> Wenn jemand sich von seiner Frau wegen übler Nachrede scheiden läßt, darf er sie nicht wiedernehmen. (Wenn) wegen eines Gelübdes<sup class="footnote-marker">37</sup><i class="footnote"> Er will eine Frau, die Gelübde getan hat, nicht behalten.</i>, darf er sie nicht wiedernehmen<sup class="footnote-marker">38</sup><i class="footnote"> auch wenn sich die Grundlosigkeit der Nachrede herausstell, resp. aucht wenn die Frau ihr Gelübde von einem Gelehrten hat auflösen lassen. Über den Grund dieser Verordnung werden im Namen des Amoräers R. Nachman zwei verschiedene Angaben überliefert. Nach der einen wäre der Grund der folgende: Die Frau könnte eine neue Ehe eingehen, und der Mann dann behaupten, er hätte sich von der Frau nicht scheiden gelassen, hätte er um den Tatbestand gewußt. Dadurch käme die neue Ehe in den Verruf, eine unerlaubte zu sein. Ein allgemeines Verbot der Rücknahme einer unter solchen Umständen geschiedenen Frau wird den Mann dazu bringen, erst nach reiflicher Überlegung sich scheiden zu lassen und einer nachherigen Reue vorbeugen. Nach der anderen Angabe soll die Verordnung eine Drohung für die Frau sein und diese zu einem sittlich einwandfreien Benehmen und zur Vorsicht in der Ablegung von Gelübden mahnen (Talmud 45b und 46a; vgl. dorts. Tossafot s. v. <span dir="rtl">אי אמר</span>).</i>. R. Jehuda sagt: Wenn viele von dem Gelübde wissen, darf er sie nicht wiedernehmen, wenn aber nicht, darf er sie wiedernehmen. R. Meïr sagt: Wenn das Gelübde der Untersuchung eines Gelehrten bedarf, darf er sie nicht wiedernehmen, wenn aber nicht, darf er sie wiedernehmen. Es sagte R. Eliëser: Man hat es in jenem Falle nur wegen dieses verboten<sup class="footnote-marker">39</sup><i class="footnote"> Der Grund für die Meinungsverschiedenheit der drei Tannaiten ist nach der Gemara (46a und 46b) der folgende: Nach R. Jehuda besteht bei der Scheidung wegen eines Gelübdes nur der zweite in der vorhergehenden Note angegebene Grund. Eine wirklich strafwürdige Leichtfertigkeit sieht jedoch R. Jehuda lediglich in dem Ablegen eines Gelübdes, das, weil in der Öffentlichkeit (d. h. nach einer amoräischen Ansicht vor dreien, nach einer anderen vor zehn) abgelegt, nicht gelöst werden kann. Nach R. Meïr ist der Grund für die Verordnung der in der vorhergehenden Note als erster angegebene. Es kann jedoch die neue Ehe nur bei einer Scheidung wegen eines Gelübdes, welches nur ein Gelehrter aufheben kann, in Verruf kommen, nicht aber, wenn die Scheidung wegen eines Gelübdes erfolgte, das der Gatte selbst aufheben kann (<span dir="rtl">ענוי נפש</span> und <span dir="rtl"> דברים שבינו לבינה</span>, vgl. S. 239ff. Mischna Nedarim IX, 1f. und dorts. N. 3). Bei den letzteren könnte dem Gatten, wenn er behauptet, er hätte sich von der Frau nicht geschieden, wenn er gewußt hätte, daß der Gelehrte ihr das Gelübde löst, entgegengehalten werden, daß er das Gelübde ohne weiters hätte selbst aufheben können. Nach R. Eliëser könnte umgekehrt der Mann nur bei den Gelübden, die er selbst lösen kann, erklären, er hätte sich von der Frau nicht scheiden gelassen, wenn er gewußt hätte, daß er das Gelübde aufheben könne. Bei einer Scheidung wegen eines Gelübdes aber, das nur ein Gelehrter auflösen kann, nimmt man an, daß der Mann trotz dieser Möglichkeit sich hätte scheiden lassen, weil ihm der Gang der Frau zum Gericht und die mit der Lösung des Gelübdes verbundenen Prozeduren nicht zugesagt hätten. Obwohl also der Grund für die Verordnung eigentlich nur bei den Gelübden, die der Mann selbst aufheben kann, besteht, hat man dennoch für sämtliche Gelübde die Verordnung erlassen. Daß aber R. Jehuda den in der vorhergehenden Note als ersten angegebenen Grund nicht gelten läßt, hat den Grund darin, daß er bei einer Scheidung wegen eines Gelübdes, das der Gatte aufheben kann, der Meinung des R. Eliëser ist, bei der wegen eines Gelübdes, das nur ein Gelehrter lösen kann, der Meinung des R. Meïr ist.</i>. Es sagte R. Jose, der Sohn Jehuda’s: Einst sagte jemand in Zaidan zu seiner Frau: „Konam<sup class="footnote-marker">40</sup><i class="footnote"> s. S. 177f. Mischna Nedarim I, 2 und dorts. N. 22f.</i>, wenn ich mich nicht von dir scheiden lasse“, und ließ sich von ihr scheiden. Da erlaubten ihm die Weisen, sie wieder zu nehmen<sup class="footnote-marker">41</sup><i class="footnote"> Wenn der Mann das Gelübde ablegt, sich von seiner Frau scheiden zu lassen, besteht die Verordnung nicht.</i>, wegen des allgemeinen Wohles<sup class="footnote-marker">42</sup><i class="footnote"> s. N. 7. Die Worte <span dir="rtl">מפני תקון העולם</span> beziehen sich auf die vorhergehenden Sätze der Mischna, nicht auf den letzten (Talmud 46b).</i>.
+<sup class="footnote-marker">10</sup><i class="footnote"> Mischna 3 und die folgenden Mischnajot, deren Inhalt vielfach mit dem eigentlichen Thema des Traktates nichts zu tun hat, führen im Anschluß an Mischna 2 Einrichtungen an, die von den Rabbinen <span dir="rtl">מפני תיקון העולם</span> getroffen wurden.</i> Wenn jemand sich von seiner Frau wegen Unfruchtbarkeit scheidet<sup class="footnote-marker">43</sup><i class="footnote"> Er denkt, die Frau wäre unfruchtbar. Zur Etymologie des Wortes <span dir="rtl">אילונית</span> vgl. S. 4, N. 25.</i>, darf er sie, so sagt R. Jehuda, nicht wiedernehmen<sup class="footnote-marker">44</sup><i class="footnote"> Die Frau könnte eine neue Ehe eingehen und Kinder bekommen, und der Mann dann behaupten, er hätte sich von der Frau nicht scheiden gelassen, wenn er gewußt hätte, daß sie gebärfähig ist. Dadurch käme die neue Ehe in den Verruf, eine unerlaubte zu sein. Ein allgemeines Verbot der Rücknahme der aus diesem Grunde geschiedenen Frau wird den Mann dazu bringen, erst nach reiflicher Überlegung sich scheiden zu lassen und einer nachherigen Reue vorbeugen (Talmud 46b; vgl. N. 38 und Schluß der N. 39).</i>. Die Weisen aber sagen: Er darf sie wiedernehmen<sup class="footnote-marker">45</sup><i class="footnote"> Die Weisen, die hier die Wiederverehelichung gestatten, sind nach der Erklärung der Gemara (46b) der Ansicht des R. Meïr, daß jede Bedingung, soll sie Rechtskraft erlangen, in doppelter Form, in einer positiven und einer negativen, gesprochen werden muß (<span dir="rtl">תנאי כפול</span>; vgl. Mischna Kidduschin III, 4). Die Mischna spräche hier aber von dem Falle, daß der Mann bei der Scheidung eine solche doppelte Ausdrucksweise nicht gebraucht hat, weshalb auch der Grund für die Verordnung, der Mann könnte eine etwa neu geschlossene Ehe der Frau in den Verruf der Unerlaubtheit bringen (N. 44), hier nicht besteht. (Danach muß in der vorhergehenden Mischna R. Meïr, der dort die wegen eines Gelübdes Geschiedene für die Zurücknahme wegen der Befürchtung, die neue Ehe könnte in Verruf kommen, verbietet, von einem Falle sprechen, daß die Äußerung des Mannes, er scheide die Frau wegen des Gelübdes, in einer doppelten Form, positiv und negativ, erfolgte, wenn auch nicht in der Form einer wirksamen Bedingung, die die tatsächliche Ungültigkeit einer zweiten Ehe zur Folge hätte; vgl. Tossafot auf 46a s. v. <span dir="rtl">אי אמר לה הכי</span> am Schlusse).</i>. Hat sie sich mit einem anderen verheiratet, von diesem Kinder bekommen und fordert nun ihre Ketuba<sup class="footnote-marker">46</sup><i class="footnote"> Da sie wegen vermeintlicher Unfruchtbarkeit geschieden worden ist, hat sie nach Mischna Ketubot XI, 6 den Ketubabetrag nicht ausbezahlt bekommen.</i>, so kann er, so sagte R. Jehuda, zu ihr sagen: „Dein Schweigen wäre für dich besser, als dein Reden<sup class="footnote-marker">47</sup><i class="footnote"> Weil sie den Ketubabetrag verlangt, wird der Mann behaupten, er hätte sich nicht scheiden lassen, wenn er gewußt hätte, er müsse die Ketuba ausbezahlen.</i>.“
+<sup class="footnote-marker">10</sup><i class="footnote"> Mischna 3 und die folgenden Mischnajot, deren Inhalt vielfach mit dem eigentlichen Thema des Traktates nichts zu tun hat, führen im Anschluß an Mischna 2 Einrichtungen an, die von den Rabbinen <span dir="rtl">מפני תיקון העולם</span> getroffen wurden.</i> Wenn jemand sich und seine Kinder einem Nichtjuden verkauft, löst man ihn nicht aus<sup class="footnote-marker">48</sup><i class="footnote"> Dies gilt nach einem Amoräer nur dann, wenn er es schon zum drittenmal getan hat (Talmud 46b).</i>. Wohl aber löse man die Kinder nach dem Tode ihres Vaters aus. Wenn jemand sein Feld einem Nichtjuden verkauft und ein Israelit kauft es von ihm wieder, bringt der Käufer davon die Erstlingsfrüchte dar<sup class="footnote-marker">49</sup><i class="footnote"> Deut. 26, 1ff. Der obige Text in der Mischna lag auch Maim. vor. Die Mischna besagt danach, daß der Käufer die Erstlingsfrüchte zu entrichten habe, damit ein Anreiz gegeben sei, die im nichtjüdischen Besitz befindlichen Felder wieder in jüdischen Besitz zu bringen (Talmud 47b, wo Maim. <span dir="rtl">דמייקרי</span> liest; vgl. Maim. Mischnakommentar). Auch zum Mischnatext des Jeruschalmi u. a. <span dir="rtl"> המוכר את שדהו לנכרי הלוקח מביא ממנו בכורים</span> stimmt diese Erklärung. Eine dritte La., die auch ed. pr. des babylonischen Talmuds bietet, lautet: <span dir="rtl">המוכר את שדהו לנכרי לוקח ומביא ממנו בכורים</span>. Dies bedeutet nach Raschi (z. Mischna, nach Talmud a. a. O.): Der Verkäufer muß jedes Jahr die Erstlingsfrüchte dem Nichtjuden abkaufen und darbringen. Dadurch soll er zum Rückkauf bewogen werden.</i>, (was man) wegen des allgemeinen Wohles<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">תקון העולם</span> wörtl. „die Ordnung der Welt“.</i> (verordnet hat).
+
+Chapter 5
+
+<sup class="footnote-marker">1</sup><i class="footnote"> Im Anschluß an den vorhergehenden Abschnitt (vgl. IV, N. 8) werden in Abschnitt V rabbinische Institutionen <span dir="rtl">מפני תקון העולם</span> (vgl. Mischna 3), <span dir="rtl"> מפני תקנת השבים</span> (vgl. Mischna 5), <span dir="rtl">מפני תקון המזבח</span> (dorts.) und <span dir="rtl">מפני דרכי שלום</span> (Mischna 8f.) angeführt. Mit Abschnitt VI wird dann das eigentliche Thema des Traktats wieder aufgenommen.</i> Man schätzt ab<sup class="footnote-marker">2</sup><i class="footnote"> und bezahlt ihnen. <span dir="rtl">שמין</span> von <span dir="rtl">שום</span> „schätzen“, ar.سام سوم .</i> für Geschädigte vom Besten<sup class="footnote-marker">3</sup><i class="footnote"> <span dir="rtl">עדית</span> nach manchen von bibl. <span dir="rtl">עדי</span> „Schmuck“, vgl. auch ar. <span dir="rtl">مَذْيَة</span> „gutes, gesundes Land“. Der Schädiger muß, falls er in Immobilien für den angerichteten Schaden Ersatz leistet, vom relativ Besten seines Landes ein Stück abgeben, das der Geschädigte leichter zu Geld machen kann, als ein entsprechend größeres Stück minderer Qualität (vgl. Mischna Baba kama I, 1).</i>, für einen Gläubiger vom Mittelmäßigen<sup class="footnote-marker">4</sup><i class="footnote"> und nicht vom Schlechtesten, damit man sich nicht zurückhalte Geld zu verleihen (Talmud 50a).</i>, für die Ketuba der Frau vom Schlechtesten<sup class="footnote-marker">5</sup><i class="footnote"> <span dir="rtl">זבורית</span> ar. <span dir="rtl">صَبَّارة</span> „schlechtes, steiniges Land“. Zur Einrichtung der Ketuba vgl. S. 92f.</i>. R. Meïr sagt: Auch für die Ketuba der Frau vom Mittelmäßigen.
+<sup class="footnote-marker">1</sup><i class="footnote"> Im Anschluß an den vorhergehenden Abschnitt (vgl. IV, N. 8) werden in Abschnitt V rabbinische Institutionen <span dir="rtl">מפני תקון העולם</span> (vgl. Mischna 3), <span dir="rtl">תקנת השבים מפני</span> (vgl. Mischna 5), <span dir="rtl">מפני תקון המזבח</span> (dorts.) und <span dir="rtl">מפני דרכי שלום</span> (Mischna 8f.) angeführt. Mit Abschnitt VI wird dann das eigentliche Thema des Traktats wieder aufgenommen.</i> Man bekommt von hypothekarisch belasteten Gütern<sup class="footnote-marker">6</sup><i class="footnote"> S. 150, N. 48.</i> nicht bezahlt, wenn noch freie Güter<sup class="footnote-marker">7</sup><i class="footnote"> die der Schuldner noch hat.</i> vorhanden sind, auch wenn diese schlechte<sup class="footnote-marker">5</sup><i class="footnote"> <span dir="rtl">זבורית</span> ar. <span dir="rtl">صَبَّارة</span> „schlechtes, steiniges Land“. Zur Einrichtung der Ketuba vgl. S. 92f.</i> sind<sup class="footnote-marker">8</sup><i class="footnote"> und die verkauften mittelmäßige, obwohl nach Mischna 1 der Gläubiger sonst vom Mittelmäßigen bezahlt bekommt. Das gleiche gilt, wenn der Schädiger seine besten und mittelmäßigen Güter verkauft hat, obwohl nach Mischna 1 der Geschädigte sonst vom Besten bezahlt bekommt.</i>. Man bekommt von den Gütern der Waisen<sup class="footnote-marker">9</sup><i class="footnote"> die die Schuld des verstorbenen Vaters begleichen.</i> nur vom Schlechtesten bezahlt<sup class="footnote-marker">10</sup><i class="footnote"> obwohl nach Mischna 1 der Gläubiger sonst vom Mittelmäßigen bezahlt bekommt. Es ist nicht zu befürchten, daß man sich deshalb zurückhalten werde, Geld zu verleihen (vgl. N. 4), da der Verleiher nicht mit dem Ableben des Entleihers rechnet (Talmud 50a).</i>.
+<sup class="footnote-marker">1</sup><i class="footnote"> Im Anschluß an den vorhergehenden Abschnitt (vgl. IV, N. 8) werden in Abschnitt V rabbinische Institutionen <span dir="rtl">מפני תקון העולם</span> (vgl. Mischna 3), <span dir="rtl">תקנת השבים מפני</span> (vgl. Mischna 5), <span dir="rtl">מפני תקון המזבח</span> (dorts.) und <span dir="rtl">מפני דרכי שלום</span> (Mischna 8f.) angeführt. Mit Abschnitt VI wird dann das eigentliche Thema des Traktats wieder aufgenommen.</i> Man kann die verzehrten Früchte<sup class="footnote-marker">11</sup><i class="footnote"> Wenn jemand ein Feld, das er seinem Besitzer entrissen hat, weiterverkauft, ohne daß der Käufer weiß, daß das Feld ein geraubtes ist, so kann der ursprüngliche Besitzer vom Käufer sowohl das Feld als auch die Früchte, die es getragen hat, einfordern. Für eine etwa erfolgte Melioration des Feldes braucht er dem Käufer lediglich die Ausgaben zu ersetzen. Der Käufer wendet sich dann an den Verkäufer mit der Forderung um Ersatz, zu dessen Zahlung dieser verpflichtet ist, da er im Kaufvertrag die Verantwortung dafür übernommen hat. Die Mischna besagt nun, daß lediglich der Ersatz für das unrechtmäßig verkaufte Grundstück von seither etwa verkauften Gütern des Ersatzpflichtigen geleistet wird. Der Mehrwert für die Melioration und der Ersatz für die Früchte wird aber nur von noch freien Gütern des Ersatzpflichtigen geleistet (Talmud Baba mezia 14b, 15a, 15b, vgl. Maim. <span dir="rtl">הלכות גזלה</span> IX, 6ff.).</i>, die Verbesserung des Bodens<sup class="footnote-marker">11</sup><i class="footnote"> Wenn jemand ein Feld, das er seinem Besitzer entrissen hat, weiterverkauft, ohne daß der Käufer weiß, daß das Feld ein geraubtes ist, so kann der ursprüngliche Besitzer vom Käufer sowohl das Feld als auch die Früchte, die es getragen hat, einfordern. Für eine etwa erfolgte Melioration des Feldes braucht er dem Käufer lediglich die Ausgaben zu ersetzen. Der Käufer wendet sich dann an den Verkäufer mit der Forderung um Ersatz, zu dessen Zahlung dieser verpflichtet ist, da er im Kaufvertrag die Verantwortung dafür übernommen hat. Die Mischna besagt nun, daß lediglich der Ersatz für das unrechtmäßig verkaufte Grundstück von seither etwa verkauften Gütern des Ersatzpflichtigen geleistet wird. Der Mehrwert für die Melioration und der Ersatz für die Früchte wird aber nur von noch freien Gütern des Ersatzpflichtigen geleistet (Talmud Baba mezia 14b, 15a, 15b, vgl. Maim. <span dir="rtl">הלכות גזלה</span> IX, 6ff.).</i>, den Unterhalt der Frau<sup class="footnote-marker">12</sup><i class="footnote"> s. S. 120 Mischna Ketubot IV, 11f. und dorts. dazu Nn.</i> und der Töchter<sup class="footnote-marker">12</sup><i class="footnote"> s. S. 120 Mischna Ketubot IV, 11f. und dorts. dazu Nn.</i> von hypothekarisch belasteten Gütern<sup class="footnote-marker">6</sup><i class="footnote"> S. 150, N. 48.</i> nicht einfordern<sup class="footnote-marker">13</sup><i class="footnote"> von den Erben des Gatten (vgl. auch Mischna Ketubot XII, 2). Es würde sonst niemand ein Feld zu kaufen wagen.</i>, (was man) wegen des allgemeinen Wohles<sup class="footnote-marker">14</sup><i class="footnote"> s. IV, N. 7.</i> (verordnet hat). Wenn jemand etwas gefunden hat, muß er nicht schwören<sup class="footnote-marker">15</sup><i class="footnote"> daß der Fund nicht mehr betrug, als er abliefert. Es bestünde sonst die Gefahr, daß man sich um einen gefundenen Gegenstand nicht weiter bemüht.</i>, wegen des allgemeinen Wohles.
+<sup class="footnote-marker">1</sup><i class="footnote"> Im Anschluß an den vorhergehenden Abschnitt (vgl. IV, N. 8) werden in Abschnitt V rabbinische Institutionen <span dir="rtl">מפני תקון העולם</span> (vgl. Mischna 3), <span dir="rtl">תקנת השבים מפני</span> (vgl. Mischna 5), <span dir="rtl">מפני תקון המזבח</span> (dorts.) und <span dir="rtl">מפני דרכי שלום</span> (Mischna 8f.) angeführt. Mit Abschnitt VI wird dann das eigentliche Thema des Traktats wieder aufgenommen.</i> Wenn Waisen bei einem Hausherrn<sup class="footnote-marker">16</sup><i class="footnote"> der nicht geradezu ihr Vormund ist.</i> untergebracht sind, oder ihr Vater für sie einen Vormund<sup class="footnote-marker">17</sup><i class="footnote"> <span dir="rtl">אפוטרופוס</span>, gr. ἐπίτϱοπος.</i> bestellt hat, muß er<sup class="footnote-marker">18</sup><i class="footnote"> der Hausherr resp. der Vormund.</i> ihre Früchte verzehnten. Ein Vormund, den der Vater der Waisen bestellt hat, muß<sup class="footnote-marker">19</sup><i class="footnote"> wenn die Waisen großjährig geworden sind.</i> schwören<sup class="footnote-marker">20</sup><i class="footnote"> daß er von ihrem Vermögen nichts für sich zurückbehalten hat.</i>; hat ihn aber das Gericht bestellt, muß er nicht schwören<sup class="footnote-marker">21</sup><i class="footnote"> Denn sonst würde man sich zurückhalten, eine solche Vormundschaft zu übernehmen. Bei einem vom Vater bestimmten Vormund besteht diese Befürchtung nicht, da anzunehmen ist, daß er wegen eines vom Vater ihm gewährten Vorteils die Vormundschaft übernimmt (Talmud 52b).</i>. Abba Saul sagt: Es ist gerade umgekehrt<sup class="footnote-marker">22</sup><i class="footnote"> Nach Abba Saul besteht lediglich bei der vom Vater übertragenen Vormundschaft die in der vorhergehenden N. angeführte Befürchtung. Bei einer Bestellung durch das Gericht aber würde man, da man dadurch in den Ruf eines vertrauens-würdigen Menschen kommt, sich nicht durch den zu leistenden Eid abhalten lassen, die Vormundschaft zu übernehmen (Talmud dorts.).</i>. Wenn jemand verunreinigt<sup class="footnote-marker">23</sup><i class="footnote"> die einem andern gehörigen levitisch reinen Speisen.</i>, mit Priesterhebe vermischt<sup class="footnote-marker">24</sup><i class="footnote"> <span dir="rtl">מדמע</span> denom. von <span dir="rtl">דֶּמַע</span> (Ex 22, 28), welches Wort Temura 4a als Priesterhebe (<span dir="rtl">תרומה</span>) erklärt wird. Der Besitzer des Getreides wird durch die Vermischung mit Priesterhebe insofern geschädigt, als er jetzt das Getreide nicht selbst genießen darf, sondern es zu billigerem Preise einem Priester verkaufen muß.</i>, oder zu Nesechwein macht<sup class="footnote-marker">25</sup><i class="footnote"> <span dir="rtl">מנסך</span> denom. von <span dir="rtl">נֶסֶךְ</span>. Er macht den Wein eines andern zu verbotenem Nesechwein, indem er ihn einem Götzen zu Ehren umrührt (so die Erklärung des Amoräers Rab: Talmud 52b), oder indem er ihn mit Nesechwein vermischt (so die Erklärung des Amoräers Samuel: Talmud dorts.).</i>, so ist er, wenn er dies versehentlich getan hat, frei; wenn aber vorsätzlich, ersatzpflichtig<sup class="footnote-marker">26</sup><i class="footnote"> Es sind dies alles unerkennbare Schäden, für die man eigentlich keinen Schadenersatz zu leisten hätte (<span dir="rtl">היזק שאינו ניכר לא שמיה היזק</span>). Dennoch aber hat man bestimmt, daß der, der dies vorsätzlich tut, Schadenersatz leisten muß (Talmud 53a und b).</i>. Priester, die im Heiligtum vorsätzlich (ein Opfer) verwerflich gemacht haben<sup class="footnote-marker">27</sup><i class="footnote"> durch den während der Schlachtung oder während der andern Dienstverrichtungen gehegten Gedanken, vom Opfer über die gestattete Zeit hinaus zu essen (vgl. Lev. 7, 16—18; 19, 5—8, welche Verse nach der Tradition vom Untauglichwerden eines Opfers durch einen solchen Gedanken sprechen).</i>, sind ersatzpflichtig<sup class="footnote-marker">26</sup><i class="footnote"> Es sind dies alles unerkennbare Schäden, für die man eigentlich keinen Schadenersatz zu leisten hätte (<span dir="rtl">היזק שאינו ניכר לא שמיה היזק</span>). Dennoch aber hat man bestimmt, daß der, der dies vorsätzlich tut, Schadenersatz leisten muß (Talmud 53a und b).</i>.
+<sup class="footnote-marker">28</sup><i class="footnote"> s. N. 1. In anderem Zusammenhang findet sich diese Mischna mit geringfügigen Änderungen Edujot VII, 9, der erste Satz <span dir="rtl">בגט</span> …. <span dir="rtl">העיד</span> auch Jebamot XIV, 2.</i> Es bezeugte R. Jochanan, der Sohn Gudgeda’s, daß eine Taubstumme, die ihr Vater verheiratet hatte, durch einen Scheidebrief entlassen werden kann<sup class="footnote-marker">29</sup><i class="footnote"> s. S. 75 Mischna Jebamot XIV, 2 und dorts. N. 11f.</i>; daß eine minderjährige Tochter eines Israeliten<sup class="footnote-marker">30</sup><i class="footnote"> d. i. eines Nichtpriesters.</i>, die an einen Priester verheiratet worden ist<sup class="footnote-marker">31</sup><i class="footnote"> als vaterlose Waise, so daß die Heirat nur rabbinisch gültig ist.</i>, Priesterhebe essen darf<sup class="footnote-marker">32</sup><i class="footnote"> Nach dem Talmud (Jebamot 90a) darf sie nur rabbinisch gebotene Priesterhebe (<span dir="rtl"> תרומה דרבנן </span>) genießen.</i>, und daß, wenn eine solche stirbt, ihr Gatte sie beerbt<sup class="footnote-marker">33</sup><i class="footnote"> so als ob ihre Ehe eine nach dem Toragesetz gültige wäre.</i>; daß man für einen geraubten Balken, den (der Räuber) in einen Palast eingebaut hat, (nur) dessen Wert erhält, (was man) der Reumütigen wegen (verordnet hat);<sup class="footnote-marker">34</sup><i class="footnote"> Der Räuber muß nicht das Gebäude zerstören, um den Balken selbst zurückgeben zu können. Es genügt, daß er den Wert ersetzt. Der Weg zur Buße und Besserung soll ihm erleichtert werden. In manchen Texten fehlen, so wie in Edujot VII, 9, die Worte <span dir="rtl">מפני תקנת השבים</span>.</i> daß endlich ein Sündopfer, das geraubt worden ist<sup class="footnote-marker">35</sup><i class="footnote"> D. h. jemand, der ein Sündopfer darzubringen hat, hat ein Tier geraubt und es als Sündopfer dargebracht.</i>, wenn dies<sup class="footnote-marker">36</sup><i class="footnote"> daß das Tier geraubt ist.</i> nicht vielen<sup class="footnote-marker">37</sup><i class="footnote"> d. i. drei Leuten (Jeruschalmi zur Mischna).</i> bekannt ist, als versöhnend gilt<sup class="footnote-marker">38</sup><i class="footnote"> Er muß nicht ein anderes Sündopfer darbringen.</i>, (was man) zum Besten des Altars<sup class="footnote-marker">39</sup><i class="footnote"> Die Priester würden sich sonst vom Opferdienst fernhalten aus Betrübnis darüber, daß sie ein im Heiligtum geschlachtetes profanes Tier (<span dir="rtl">חולין שנשחטו בעזרה</span>) gegessen haben (Talmud 55a).</i> (verordnet hat).
+<sup class="footnote-marker">1</sup><i class="footnote"> Im Anschluß an den vorhergehenden Abschnitt (vgl. IV, N. 8) werden in Abschnitt V rabbinische Institutionen <span dir="rtl">מפני תקון העולם</span> (vgl. Mischna 3), <span dir="rtl">תקנת השבים מפני</span> (vgl. Mischna 5), <span dir="rtl">מפני תקון המזבח</span> (dorts.) und <span dir="rtl">מפני דרכי שלום</span> (Mischna 8f.) angeführt. Mit Abschnitt VI wird dann das eigentliche Thema des Traktats wieder aufgenommen.</i> Zur Zeit der Kriegsmetzeleien gab es in Judäa kein Sikaricongesetz. Nachher aber gab es dort ein Sikaricongesetz<sup class="footnote-marker">40</sup><i class="footnote"> <span dir="rtl">סיקריקון</span> lat. (jus) sicaricum, das Gesetz über die Ungiltigkeit eines Kaufes von einem Sikarier (lat. sicarius, „Mörder, Bandit“ von sica „Dolch“). Dieses Gesetz, wie es weiter dargestellt wird, galt für die in der Zeit des vespasianischen Krieges entrissenen Güter in Judäa nicht, u. z. ist nach Jeruschalmi (zur Mischna, vgl. Tossifta III) dieses Gesetz deswegen für diese Zeit außer Kraft gesetzt worden, damit nicht das jüdische Land im nichtjüdischen Besitze verbleibe, weil man sich zurückhalten würde, ein solches Feld vom Sikarier zu kaufen. In der Breslauer Monatsschrift, 1925, S. 249 ff. kommt Elbogen nach eingehender Untersuchung zu dem Ergebnis, daß das Gesetz die während oder nach dem Römerkrieg vom Sieger enteignetem Grunstücke betrifft, die dann nach Kriegsrecht verkauft oder verschenkt wurden. Auf Grund dieses Ergebnisses wird dorts. 1927, S.138 ff. die oben gegebene etymologische Erklärung von Feist durch die Herleitung des Terminus von gr. συνκρινειν „gerichtlich zusprechen, verpachten“ ersetzt .</i>. Wie ist dies?<sup class="footnote-marker">41</sup><i class="footnote"> das Sikaricongesetz.</i> Wenn jemand<sup class="footnote-marker">42</sup><i class="footnote"> ein Feld, das der Plünderer dem Juden gewaltsam entrissen hatte.</i> von einem Sikarier gekauft hat und dann vom Eigentümer, ist sein Kauf ungültig<sup class="footnote-marker">43</sup><i class="footnote"> weil anzunehmen ist, daß der Eigentümer es nur aus Furcht verkauft hat.</i>. (Hat er aber erst) vom Eigentümer und dann vom Sikarier gekauft, ist sein Kauf gültig. Wenn jemand<sup class="footnote-marker">44</sup><i class="footnote"> ein Feld, das für die Ketuba haften soll.</i> vom Ehemann gekauft hat und dann von der Frau, ist sein Kauf ungültig<sup class="footnote-marker">45</sup><i class="footnote"> weil die Frau nur aus Furcht vor Streit mit dem Manne zugestimmt hat.</i>. (Hat er aber erst) von der Frau und dann vom Ehemann gekauft, ist sein Kauf gültig. Dies ist die erste Mischna<sup class="footnote-marker">46</sup><i class="footnote"> S. 123, N. 30.</i>. Ein späteres Gericht aber entschied: Wenn jemand von einem Sikarier<sup class="footnote-marker">42</sup><i class="footnote"> ein Feld, das der Plünderer dem Juden gewaltsam entrissen hatte.</i> kauft, muß er dem Eigentümer ein Viertel<sup class="footnote-marker">47</sup><i class="footnote"> des Wertes. Man nimmt an, daß der Räuber es um dreiviertel des wirklichen Wertes verkauft hat.</i> geben. Wann gilt dies? Nur dann, wenn er<sup class="footnote-marker">48</sup><i class="footnote"> der ursprüngliche Eigentümer.</i> (es) nicht kaufen kann. Wenn er (es) aber kaufen kann, geht er jedem vor. Rabbi setzte ein Gerichtskollegium ein, und dieses stimmte dahin ab, daß, wenn es zwölf Monate im Besitz des Sikariers war, jeder der es zuerst gekauft hat, es erwirbt; jedoch muß er dem Eigentümer ein Viertel geben.
+<sup class="footnote-marker">1</sup><i class="footnote"> Im Anschluß an den vorhergehenden Abschnitt (vgl. IV, N. 8) werden in Abschnitt V rabbinische Institutionen <span dir="rtl">מפני תקון העולם</span> (vgl. Mischna 3), <span dir="rtl">תקנת השבים מפני</span> (vgl. Mischna 5), <span dir="rtl">מפני תקון המזבח</span> (dorts.) und <span dir="rtl">מפני דרכי שלום</span> (Mischna 8f.) angeführt. Mit Abschnitt VI wird dann das eigentliche Thema des Traktats wieder aufgenommen.</i> Ein Taubstummer kann durch Zeichen verständigen und verständigt werden<sup class="footnote-marker">49</sup><i class="footnote"> Sein durch Zeichengeben mit der Hand oder dem Kopf vorgenommenes Kaufen oder Verkaufen, oder seine durch Zeichen gegebene Zustimmung zu einem Kauf oder Verkauf ist wirksam. Die Rabbinen haben dies bestimmt, um ihm den Lebensunterhalt zu ermöglichen, obwohl nach dem Toragesetz ein Taubstummer, der nicht als vollsinnig gilt, nicht rechtsgültig Geschäfte abschließen kann (Talmud 59a; vgl. auch S. 74, Mischna Jebamot XIV, 1 und N. 1f.).</i>. Ben-Bethera sagt: Er kann bei beweglichen Sachen auch durch Mienen<sup class="footnote-marker">50</sup><i class="footnote"> <span dir="rtl">קופץ</span> „das Verziehen der Lippen“ nach Hiob 5, 16 (Raschi u.a.). Nach Maim. (Mischnakommentar) lehrt Ben-Bethera hier, daß die betreffende Sache erst in den Besitz des Taubstummen übergegangen sein muß, soll die Gebärde wirksam sein. Diese Erklärung beruht wohl auf Jeruschalmi zur Mischna, wo Maim. die La. <span dir="rtl">קופץ ונקפץ שייר ומשתייר</span> (statt <span dir="rtl">שוכר ומשתכר</span> unserer Edd. vgl. <span dir="rtl">קרבן העדה</span> und <span dir="rtl">השגות הראב״ד</span> zu <span dir="rtl">רי״ף</span> ed. Room) vorlag. <span dir="rtl">קפץ</span> bedeutet danach in der Mischna „springen, hüpfen, sich bewegen“ nach Ct. 2, 8. (Die Sache ist bereits aus dem Besitz des einen in den des andern gerückt).</i> verständigen und verständigt werden<sup class="footnote-marker">51</sup><i class="footnote"> aber nicht bei Immobilien. Nach Raschi (auf 59a s. v. <span dir="rtl">קיי״ל</span>) und Maim. (<span dir="rtl">הלכות מכירה</span> XXIX, 2) ist auch nach der ersten Ansicht in der Mischna der Kauf und Verkauf von Immobilien durch den Minderjährigen ungültig. Nach <span dir="rtl">ראב״ד</span> (<span dir="rtl">השגות</span> dorts.) beschränkt aber lediglich Ben-Bethera die rabbinische Verordnung (N. 49) auf Mobilien.</i>. Bei beweglichen Sachen ist der Kauf und Verkauf durch kleine Kinder<sup class="footnote-marker">52</sup><i class="footnote"> die bereits verstehen, worum es sich handelt. <span dir="rtl">פעוטות</span> ed. Lowe <span dir="rtl">פיוטות</span> meist von gr. παῖδες abgeleitet (vgl. Jeruschalmi zur Mischna und <span dir="rtl">פני משה</span>).</i> gültig<sup class="footnote-marker">53</sup><i class="footnote"> obwohl nach dem Toragesetz nur Volljährige rechtsgültig Geschäfte abschließen können, haben die Rabbinen aus dem in N. 49 angegebenen Grund verordnet, daß auch der Kauf und Verkauf durch solche Kinder gültig sei (Talmud 59a).</i>.
+<sup class="footnote-marker">1</sup><i class="footnote"> Im Anschluß an den vorhergehenden Abschnitt (vgl. IV, N. 8) werden in Abschnitt V rabbinische Institutionen <span dir="rtl">מפני תקון העולם</span> (vgl. Mischna 3), <span dir="rtl">תקנת השבים מפני</span> (vgl. Mischna 5), <span dir="rtl">מפני תקון המזבח</span> (dorts.) und <span dir="rtl">מפני דרכי שלום</span> (Mischna 8f.) angeführt. Mit Abschnitt VI wird dann das eigentliche Thema des Traktats wieder aufgenommen.</i> Folgendes verordneten sie<sup class="footnote-marker">54</sup><i class="footnote"> die Rabbinen.</i> um des Friedens willen: Ein Priester liest als erster vor<sup class="footnote-marker">55</sup><i class="footnote"> bei der Toravorlesung in der Synagoge.</i>, und nach ihm ein Levite, und nach diesem ein Israelit<sup class="footnote-marker">56</sup><i class="footnote"> ein Nichtpriester.</i>; (was man) um des Friedens willen (verordnet hat)<sup class="footnote-marker">57</sup><i class="footnote"> damit kein Streit entstehe (vgl. auch Mischna Horajot III, 8).</i>. Man legt den Eruw im alten Haus nieder; um des Friedens willen<sup class="footnote-marker">58</sup><i class="footnote"> Das Brot, das man bei der Herstellung einer „Verschmelzung der Wohnungen“ in einem Hofe (<span dir="rtl">ערוב חצרות</span>) in der Wohnung eines der Hofbewohner niederlegt, um dadurch das Tragen am Sabbat aus den Wohnungen in den Hof und umgekehrt zu ermöglichen, legt man stets in dieselbe Wohnung (vgl. zur Institution des <span dir="rtl">ערוב חצרות</span> Mischnajot, Seder Moed ed. Baneth S. 50f., Einleitung in den Traktat Erubin). Zu den Worten der Mischna <span dir="rtl">מפני דרכי שלום</span> bemerkt die Gemara (60b) erklärend: <span dir="rtl">משום חשדא</span> „wegen des Verdachtes“. Dies bedeutet nach Raschi z. St.: die Hofbewohner könnten in den Verdacht kommen, ohne Eruwvorrichtung das Tragverbot zu übertreten. Nach Tossafot (dorts. s. v. <span dir="rtl">אלא משום חשדא</span>) bedeutet dies: Der Besitzer der Wohnung, wo das Brot bisher lag, könnte in den Verdacht kommen, dieses sich angeeignet zu haben.</i>. Die dem Kanal nächste Zisterne wird als erste gefüllt<sup class="footnote-marker">59</sup><i class="footnote"> Um die Felder zu bewässern, wurde von einem Kanal (<span dir="rtl">אמה</span>) das Wasser in Röhren auf die Felder geleitet. Im Anschluß an diesen Kanal legten die Besitzer der einzelnen Felder Zisternen an, um die Bewässerung mit dem dort gesammelten Wasser zu vervollständigen.</i>; um des Friedens willen. Bei Tier-, Vögel- und Fischfallen gilt das Verbot des Raubens; um des Friedens willen. R. Jose sagt: Es ist wirklicher Raub<sup class="footnote-marker">60</sup><i class="footnote"> Nach der Gemara (61a) spricht die Mischna von solchen Fangvorrichtungen, die keinen Hohlraum haben, so daß ein darin gefangenes Tier nach dem Toragesetz nicht als Eigentum des Stellers betrachtet wird. Der Entwender übertritt nach beiden in der Mischna angeführten Ansichten lediglich ein rabbinisches Verbot. Der Ausdruck <span dir="rtl">גזל גמור</span> in den Worten des R. Jose soll nur besagen, daß das Gericht das geraubte Tier exekutiert, während nach der vorhergehenden Meinung ein gerichtliches Verfahren hier nicht in Frage kommt.</i>. Beim Fund eines Taubstummen<sup class="footnote-marker">61</sup><i class="footnote"> der nicht als vollsinnig gilt.</i>, eines Geisteskranken und eines Minderjährigen gilt das Verbot des Raubens; um des Friedens willen<sup class="footnote-marker">62</sup><i class="footnote"> obwohl nach dem Toragesetz die genannten Personen eine Sache auf solche Weise nicht erworben haben.</i>. R. Jose sagt: Es ist wirklicher Raub<sup class="footnote-marker">63</sup><i class="footnote"> s. N. 60.</i>. Wenn ein Armer auf einem Olivenbaum (Früchte)<sup class="footnote-marker">64</sup><i class="footnote"> von <span dir="rtl">שכחה</span> und <span dir="rtl">פאה</span> (nach Deut. 24, 20; vgl. Mischna Pea I, 4f. und VII, 1f.). Der Arme hat die Früchte dadurch noch nicht erworben.</i> abklopft, gilt bei den darunter liegenden das Verbot des Raubens; um des Friedens willen. R. Jose sagt: Es ist wirklicher Raub<sup class="footnote-marker">63</sup><i class="footnote"> s. N. 60.</i>. Man wehrt<sup class="footnote-marker">65</sup><i class="footnote"> zu <span dir="rtl">ממחין</span> vgl. Dan. 4,32.</i> nichtjüdischen Armen nicht (das Einsammeln von) Nachlese<sup class="footnote-marker">66</sup><i class="footnote"> Lev. 19, 9; 23, 22.</i>, Vergessenem<sup class="footnote-marker">67</sup><i class="footnote"> Deut. 24, 19f.</i> und der Feldecke<sup class="footnote-marker">66</sup><i class="footnote"> Lev. 19, 9; 23, 22.</i>; um des Friedens willen.
+<sup class="footnote-marker">68</sup><i class="footnote"> s. N. 1. In anderem Zusammenhang findet sich diese Mischna Schebiit V, 9; der letzte Satz <span dir="rtl">מפגי</span> ….. <span dir="rtl">דרכי שלום ומחזיקין</span> auch dorts. IV, 3.</i> Eine Frau darf der andern, die bezüglich des Siebentjahres verdächtig ist<sup class="footnote-marker">69</sup><i class="footnote"> daß sie die Früchte des Brachjahres (Ex. 23, 10f.; Lev. 25, 1—7) auf ungesetzliche Weise genießt.</i>, ein Mehlsieb, ein Kornsieb, eine Standmühle oder einen Ofen borgen<sup class="footnote-marker">70</sup><i class="footnote"> wenn sie diese Dinge nicht ausdrücklich für einen unerlaubten Gebrauch ausleiht (Jeruschalmi z. Mischna).</i>, doch darf sie ihr nicht klauben oder mahlen helfen. Die Frau eines Chawer<sup class="footnote-marker">71</sup><i class="footnote"> der zum Bunde der „Genossen“ (<span dir="rtl">חברים</span>) gehört, die sich vor allem der levitischen Reinheit befleißigen.</i> darf der Frau eines Am-haarez<sup class="footnote-marker">72</sup><i class="footnote"> d. i. des Angehörigen des „Land-Volkes“, der unwissenden Menge.</i> ein Mehlsieb oder ein Kornsieb borgen und darf ihr auch klauben, mahlen und sieben helfen. Sobald sie aber das Wasser zugegossen hat, darf sie nichts mehr mit ihr anrühren<sup class="footnote-marker">73</sup><i class="footnote"> Nach dem Begießen mit Wasser wird der Teig knetbar und unterliegt der Pflicht der Challa-Abgabe (Num. 15, 20). Durch die Berührung mit unreinen Gefäßen wird der Teig unrein; es ist aber verboten, Challa unrein zu machen (Talmud 61a).</i>. Denn man darf die Übertreter nicht unterstützen. All das (oben Erlaubte) haben sie nur um des Friedens willen verordnet. Man darf Nichtjuden im Siebentjahr aufmunternd unterstützen<sup class="footnote-marker">74</sup><i class="footnote"> Wenn man im Siebentjahr (N. 69) einen Nichtjuden ackernd trifft, darf man ihm zu seinem Unternehmen Glück wünschen, da er mit dem Ackern kein Verbot übertritt (Talmud 62a).</i>, aber nicht Israeliten. Man grüße sie jederzeit<sup class="footnote-marker">75</sup><i class="footnote"> selbst an heidnischen Festtagen (Talmud dorts.).</i>; um des Friedens willen.
+
+Chapter 6
+
+<sup class="footnote-marker">1</sup><i class="footnote"> Nach <span dir="rtl">רא״ש</span> hat auf Abschnitt V der Abschnitt VII unserer Edd. zu folgen, und diesem erst Abschnitt VI (vgl. auch Raschi auf 71b s. v. <span dir="rtl">טעמא</span> und s. v. <span dir="rtl">הא אמר תנו</span>; Tossafot auf 62b s. v. <span dir="rtl">האומר</span> und auf 72a s. v. <span dir="rtl">ומשום כיסופא</span>).</i>Wenn jemand (zu einem) sagt: „Nimm diesen Scheidebrief für meine Frau in Empfang!<sup class="footnote-marker">2</sup><i class="footnote"> Zur Form <span dir="rtl">התקבל</span> s. S. 150, N. 51.</i> “, oder: „Bring diesen Scheidebrief meiner Frau!“, so kann er, wenn er will, noch zurücktreten<sup class="footnote-marker">3</sup><i class="footnote"> bevor die Frau den Scheidebrief erhalten hat (vgl. I, 6).</i>. Wenn aber die Frau (zu einem) gesagt hat: „Nimm für mich meinen Scheidebrief in Empfang!“, so kann er, wenn er auch will, nicht mehr zurücktreten<sup class="footnote-marker">4</sup><i class="footnote"> da durch die Aushändigung des Scheidebriefes an den von der Frau zum Empfang des Scheidebriefes bestellten Vertreter (<span dir="rtl">שליח לקבלה</span>) die Scheidung bereits vollzogen ist.</i>. Daher kann der Ehemann<sup class="footnote-marker">5</sup><i class="footnote"> in dem letzteren Falle (vgl. Raschi z. St.).</i>, wenn er will, nur dann zurücktreten<sup class="footnote-marker">3</sup><i class="footnote"> bevor die Frau den Scheidebrief erhalten hat (vgl. I, 6).</i>, wenn er zu ihm<sup class="footnote-marker">6</sup><i class="footnote"> zu dem von der Frau bestellten Vertreter.</i> gesagt hat: „Ich will nicht<sup class="footnote-marker">7</sup><i class="footnote"> S. 130, N. 10.</i>, daß du für sie (den Scheidebrief) in Empfang nimmst; vielmehr bring und gib ihn ihr!<sup class="footnote-marker">8</sup><i class="footnote"> Der Ehemann muß ausdrücklich erklären, daß er diesen Boten nur als den Überbringer (<span dir="rtl">שליח להולכה</span>) des Scheidebriefes und nicht als den die Frau vertretenden Empfänger (<span dir="rtl">שליח לקבלה</span>) betrachtet.</i> “ Rabban Simon, der Sohn Gamliël’s, sagt: Auch wenn sie lediglich sagt: „Nimm für mich meinen Scheidebrief!“ kann er, wenn er auch will, nicht mehr zurücktreten<sup class="footnote-marker">9</sup><i class="footnote"> Durch den Auftrag <span dir="rtl">טול</span> „nimm“ hat die Frau ihn ebenso zum <span dir="rtl">שליח לקבלה</span> bestellt wie durch den Auftrag <span dir="rtl">התקבל</span> „nimm in Empfang“.</i>.
+Wenn eine Frau (zu einem) gesagt hat: „Nimm für mich meinen Scheidebrief in Empfang!“<sup class="footnote-marker">2</sup><i class="footnote"> Zur Form <span dir="rtl">התקבל</span> s. S. 150, N. 51.</i> bedarf sie zweier Zeugenpaare<sup class="footnote-marker">10</sup><i class="footnote"> S. 264, N. 46.</i>. Zweier (Zeugen), die aussagen: „Vor uns hat sie es gesagt“, und zweier, die aussagen: „Vor uns hat er ihn in Empfang genommen und zerrissen“<sup class="footnote-marker">11</sup><i class="footnote"> Dies soll nicht besagen, daß der Scheidebrief zerrissen werden muß, sondern: wenn der Bote ihn zerrissen hat, müssen die Zeugen auch darüber aussagen (vgl. Maim. Mischnakommentar).</i>. Es können auch die ersten<sup class="footnote-marker">12</sup><i class="footnote"> die die Bestellung zum Vertreter bezeugen.</i> und die letzten<sup class="footnote-marker">13</sup><i class="footnote"> die die Übernahme des Scheidebriefes bezeugen.</i> (Zeugen) dieselben Personen sein, oder einer von den ersten und einer von den letzten, zu denen sich einer gesellt<sup class="footnote-marker">14</sup><i class="footnote"> der über beides aussagt.</i>. Ein verlobtes Mädchen<sup class="footnote-marker">15</sup><i class="footnote"> Ein Mädchen, das bereits zwölf Jahre und einen Tag alt ist, aber jünger ist als 12½ Jahre (<span dir="rtl">בוגרת</span>). Unter <span dir="rtl">מארסה</span> versteht man die durch <span dir="rtl">קידושין</span> Angetraute, aber noch nicht Heimgeführte (<span dir="rtl">נישואין</span>).</i> kann ihren Scheidebrief selbst in Empfang nehmen, und ebenso ihr Vater. Es sagte R. Jehuda: Zwei Hände<sup class="footnote-marker">16</sup><i class="footnote"> d. h. die Hände zweier.</i> können nicht gleichzeitig erwerben<sup class="footnote-marker">17</sup><i class="footnote"> Manche Texte <span dir="rtl">זכות</span> (vgl. I, N. 39).</i>. Vielmehr kann nur ihr Vater allein ihren Scheidebrief in Empfang nehmen<sup class="footnote-marker">18</sup><i class="footnote"> Nach manchen Erklärern (Raschi z. Mischna und Kidduschin 43b s. v. <span dir="rtl">היא ואביה</span>; Maim. <span dir="rtl">הלכות גירושין</span> II, 18; <span dir="rtl">רי״ף</span> u. a.; vgl. auch Jeruschalmi z. Mischna) besteht lediglich bei einer <span dir="rtl">נערה</span> (N. 15) die in der Mischna angeführte Meinungsverschiedenheit. Den Scheidebrief eines Mädchens unter zwölf Jahren (<span dir="rtl">קטנה</span>) aber kann nach jeder Ansicht nur der Vater in Empfang nehmen. Der Schlußsatz der Mischna <span dir="rtl">להתגרש</span> … <span dir="rtl">וכל</span> besagt dann entweder, daß bei einem ganz kleinen Kunde (s. nächste N.) auch der Vater den Scheidebrief nicht übernehmen kann (so Raschi auf 64b s. v. <span dir="rtl">אינה מתגרשת</span> u. a.), oder aber spricht dieser Satz von einer Waise, die sonst auch als <span dir="rtl">קטנה</span> nach jeder Ansicht den Scheidebrief selbst in Empfang nehmen kann, und besagt dann, daß dies bei einem ganz kleinen Mädchen nicht der Fall ist. Der Vater aber kann in jedem Fall den Scheidebrief in Empfang nehmen (so Maim. Mischnakommentar und <span dir="rtl">הלכות גירושין</span> II, 18f., <span dir="rtl">רי״ף</span> u. a.). Nach anderen Erklärern (Tossafot auf 64b s. v. <span dir="rtl">נערה המאורסה</span> Raschi Kidduschin 43b s. v. <span dir="rtl">נערה המאורסה</span>) besteht die in der Mischna angeführte Meinungsverschiedenheit genau so auch bei einer <span dir="rtl">הטנה</span>. Die Mischna spricht von einer <span dir="rtl">נערה</span> im Hinblick auf die Ansicht des R. Jenuda: Auch bei einer <span dir="rtl">נערה</span> kann lediglich der Vater den Scheidebrief in Empfang nehmen. Der Schlußsatz der Mischna besagt dann (vgl. Tossafot auf 64b s. v. <span dir="rtl">וכל שאינה</span>) entweder, daß bei einem ganz kleinen Kind weder der Vater noch dieses selbst den Scheidebrief in Empfang nehmen kann, oder, daß nur das ganz kleine Mädchen selbst nicht, wohl aber ihr Vater den Scheidebrief in Empfang nehmen kann (was nur nach der ersten Ansicht in der Mischna etwas Neues besagt, nicht nach R. Jehuda, für den dasselbe auch bei einer schon größeren <span dir="rtl">קטנה</span> und bei einer <span dir="rtl">נערה</span> gilt), oder aber spricht der Satz von einer Waise (s. o.).</i>. Die ihren Scheidebrief nicht zu verwahren vermag<sup class="footnote-marker">19</sup><i class="footnote"> Sie ist noch so klein, daß sie nicht weiß, worum es sich handelt (Talmud 64b und 65a).</i>, kann nicht geschieden werden<sup class="footnote-marker">20</sup><i class="footnote"> s. N. 18.</i>.
+Wenn eine Minderjährige (zu einem) gesagt hat: „Nimm für mich meinen Scheidebrief in Empfang!“<sup class="footnote-marker">2</sup><i class="footnote"> Zur Form <span dir="rtl">התקבל</span> s. S. 150, N. 51.</i>, so ist der Scheidebrief erst rechtskräftig, wenn er in ihre Hand gelangt ist. Daher kann der Ehemann, wenn er will, noch zurücktreten<sup class="footnote-marker">21</sup><i class="footnote"> bevor der Scheidebrief in ihre Hand gelangt ist. Nach Talmud Kidduschin 44a spricht die Mischna hier von einer Waise. Es ergäbe sich sonst nämlich aus der Mischna, daß eine <span dir="rtl">נערה</span> (N. 15) wohl einen Vertreter bestellen kann, auch wenn der Vater noch lebt, was gegen die gesetzliche Entscheidung verstieße, daß auch eine <span dir="rtl">נערה</span> nur wenn der Vater bereits gestorben ist, einen Vertreter bestellen kann. Der folgende Mischnasatz <span dir="rtl">יחזיר</span> … <span dir="rtl">אבל</span> stellt danach nicht die Fortsetzung des Vorhergehenden dar, sondern spricht von einem neuen Fall, daß nämlich der Vater des verlobten Mädchens (<span dir="rtl">מארסה</span> vgl. Mischna 2) noch am Leben ist.</i>. Denn ein Minderjähriger kann keinen Boten bestellen<sup class="footnote-marker">22</sup><i class="footnote"> der an seine Stelle tritt. Also kann auch die <span dir="rtl">קטנה</span> keinen Vertreter für den Empfang des Scheidebriefes (<span dir="rtl">שליח לקבלה</span>, s. N. 4) bestellen.</i>. Wenn aber ihr Vater<sup class="footnote-marker">23</sup><i class="footnote"> s. N. 21 am Schlusse.</i> zu ihm<sup class="footnote-marker">24</sup><i class="footnote"> zum Boten.</i> gesagt hat: „Geh’ und nimm für meine Tochter ihren Scheidebrief in Empfang!“, so kann er, wenn er auch will, nicht mehr zurücktreten<sup class="footnote-marker">25</sup><i class="footnote"> nachdem der Bote den Scheidebrief übernommen hat. Im Mischnatext des babylonischen Talmud auch hier <span dir="rtl">לחזר</span> und <span dir="rtl">יחזר</span> (statt <span dir="rtl">להחזיר</span> und <span dir="rtl">יחזיר</span> des vorliegenden Textes).</i>. Wenn jemand (zu einem) gesagt hat: „Gib diesen Scheidebrief meiner Frau im Orte N. N. !“, und er ihn ihr in einem anderen Orte gegeben hat, so ist er ungültig<sup class="footnote-marker">26</sup><i class="footnote"> Der Mann kann bestimmte Gründe haben, aus denen er die Scheidung nur an diesem Orte vorgenommen wissen will. Geschah die Übergabe des Scheidebriefes an einem andern Orte, dann hat der Bote den Auftrag nicht ausgeführt.</i>. (Wenn er aber gesagt hat:) „Sie<sup class="footnote-marker">27</sup><i class="footnote"> die Frau.</i> befindet sich im Orte N. N.“, und er ihn ihr in einem andern Orte gegeben hat, so ist er gültig<sup class="footnote-marker">28</sup><i class="footnote"> Hier wollte der Mann dem Boten lediglich sagen, wo er die Frau findet (<span dir="rtl">מראה מקום</span>), ohne zu verlangen, daß auch die Scheidung an diesem Orte stattfinden soll.</i>. Wenn eine Frau (zu einem) gesagt hat: „Nimm für mich meinen Scheidebrief im Orte N. N. in Empfang!“<sup class="footnote-marker">29</sup><i class="footnote"> als <span dir="rtl">שליח לקבלה</span> (s. N. 4).</i> und er ihn für sie in einem anderen Orte in Empfang genommen hat, so ist er ungültig<sup class="footnote-marker">30</sup><i class="footnote"> aus ähnlichem Grunde wie beim Manne (s. N. 26).</i>. R. Eliëser erklärt ihn für gültig<sup class="footnote-marker">31</sup><i class="footnote"> Nach R. Eliëser nimmt man bei der Frau, von der der Mann sich auch gegen ihren Willen scheiden lassen könnte, in allen Fällen an, daß ihre Worte nichts anderes bedeuteten als einen Hinweis (<span dir="rtl"> מראה מקום</span>, s. N. 28), wo der Bote den Mann finden kann (Talmud 65a). Nach Jeruschalmi zur Mischna widerspricht R. Eliëser der vorhergehenden Ansicht auch beim Manne. In allen Fällen sind die Worte auch des Mannes lediglich als Hinweis für den Boten zu betrachten, es sei denn, daß er ausdrücklich die Scheidung an einem andern Orte ausgeschlossen hat (<span dir="rtl">אל תגרשנה אלא במקום פלוני</span>).</i>. (Wenn sie aber gesagt hat): „Bring mir meinen Scheidebrief vom Orte N. N. !“, und er ihn ihr von einem anderen Orte gebracht hat, so ist er gültig<sup class="footnote-marker">32</sup><i class="footnote"> nach allen Ansichten, da hier die Frau den Boten lediglich für die Überbringung des Scheidebriefes (<span dir="rtl">שליח להולכה</span>) bestellt hat und nicht als Vertreter für die Empfangnahme (<span dir="rtl">שליח לקבלה</span>), durch die die sofortige Scheidung erfolgen sollte (s. N. 4).</i>.
+(Wenn eine Frau zu einem gesagt hat): „Bring mir meinen Scheidebrief!“, darf sie<sup class="footnote-marker">33</sup><i class="footnote"> wenn sie die Frau eines Priesters ist (vgl. I N. 44).</i> Priesterhebe essen, bis der Scheidebrief in ihre Hand gelangt ist<sup class="footnote-marker">34</sup><i class="footnote"> da der Bote hier nur als <span dir="rtl">שליח להולכה</span> fungiert (s. Mischna 3 und N. 32), und die Frau erst als geschieden gilt, wenn sie den Scheidebrief erhält.</i>. (Wenn sie aber gesagt hat): „Nimm für mich meinen Scheidebrief in Empfang!“<sup class="footnote-marker">2</sup><i class="footnote"> Zur Form <span dir="rtl">התקבל</span> s. S. 150, N. 51.</i>, so ist ihr der Genuß der Priesterhebe sofort verboten<sup class="footnote-marker">35</sup><i class="footnote"> nachdem der Bote sich entfernt hat. Er kann den Ehemann gleich getroffen haben. Da er als <span dir="rtl">שליח לקבלה</span> (N. 4) bestellt worden ist, ist mit der Übernahme des Scheidebriefes die Scheidung bereits vollzogen.</i>. (Wenn sie gesagt hat): „Nimm für mich meinen Scheidebrief im Orte N. N. in Empfang!“, darf sie Priesterhebe essen, bis der Scheidebrief an den betreffenden Ort gelangt ist<sup class="footnote-marker">36</sup><i class="footnote"> d. h. der Bote den Scheidebrief an den betreffenden Ort gebracht hat, obgleich er ihn an einem andern Orte in Empfang genommen hat. (In der Münchener Handschrift u. a. geradezu der Text: <span dir="rtl"> התקבל לי גסי במקום פלוני וקבל במקום אחר אוכלת בתרומה עד שיגיע גט לאותו מקום</span>). Die Mischna widerspricht hier bei einfacher Betrachtung Mischna 3, wonach der Scheidebrief ungültig ist, wenn der von der Frau bestellte <span dir="rtl">שליח לקבלה</span> ihn an einem andern Ort in Empfang nimmt, als die Frau angab (s. auch N. 29f.). In der Gemara (65a) wird daher erklärt, daß die Frau hier gesagt habe: „Nimm den Scheidebrief in dem Orte N. N. in Empfang, möglicherweise aber triffst du ihn in einem andern Orte.“ Dieser Auftrag der Frau bedeute, daß sie nicht die Übernahme in einem bestimmten Orte festgesetzt hat, wohl aber das Wirksamwerden der Scheidung erst in dem Zeitpunkt, da der Bote mit dem Scheidebrief an den betreffenden Ort gelangt. (Letzteres bedeute hier der Ausdruck <span dir="rtl">התקבל</span>).</i>. R. Eliëser erklärt dies als sofort verboten<sup class="footnote-marker">37</sup><i class="footnote"> da in den Worten der Frau nur ein Hinweis vorliegt, wo der Bote den Mann am ehesten findet (<span dir="rtl">מראה מקום</span>; vgl. Mischna 3 und N. 31).</i>.
+Wenn jemand sagt: „Schreibt einen Scheidebrief und gebt ihn meiner Frau!“, oder: „Scheidet sie!“, oder: „Schreibt einen Brief und gebt ihn ihr!“, so können sie ihn schreiben und ihr geben<sup class="footnote-marker">38</sup><i class="footnote"> weil diese Ausdrücke unzweideutig einen Auftrag zur Scheidung beinhalten.</i>. (Wenn er aber sagt): „Entlaßt sie!“, oder: „Versorgt<sup class="footnote-marker">39</sup><i class="footnote"> S. 122, N. 12.</i> sie!“ oder: „Verfahrt mit ihr nach Gebühr!“<sup class="footnote-marker">40</sup><i class="footnote"> <span dir="rtl">נימוס</span>, gr. νόμος „Gesetz, Recht“.</i>, oder: „Verfahrt mit ihr, wie es sich gehört!“, so hat er damit nichts<sup class="footnote-marker">41</sup><i class="footnote"> da diese Ausdrücke nicht eindeutig einen Auftrag zur Scheidung beinhalten.</i> gesagt.<sup class="footnote-marker">42</sup><i class="footnote"> Der Schluß dieser Mischna (… <span dir="rtl">בראשונה</span>) findet sich in anderem Zusammenhang Mischna Tebul jom IV, 5.</i> Anfangs sagten sie<sup class="footnote-marker">43</sup><i class="footnote"> die Weisen.</i>: Wenn jemand, der zur Hinrichtung geführt wird<sup class="footnote-marker">44</sup><i class="footnote"> <span dir="rtl">היוצא בקולר</span> wörtl.: „wenn einer mit der Fessel (gr. ϰολλάϱιον, lat. collare „Halskette“) herausgeht (zur Richtstätte)“.</i>, gesagt hat: „Schreibt meiner Frau einen Scheidebrief!“<sup class="footnote-marker">45</sup><i class="footnote"> ohne auch <span dir="rtl">תנו לה</span> „gebt ihn ihr“ gesagt zu haben.</i>, so können sie ihn schreiben und ihr geben<sup class="footnote-marker">46</sup><i class="footnote"> weil man annehmen kann, daß er es ernst gemeint hat und nur in seiner Sorge und Verwirrung nicht zu Ende geredet hat.</i>. Später sagten sie: Dasselbe gilt auch von einem, der zur See oder mit einer Karawane<sup class="footnote-marker">47</sup><i class="footnote"> <span dir="rtl">שירא</span> ar. <span dir="rtl">سَيْر</span> „Reise, Fahrt“.</i> eine Reise unternimmt. R. Simon aus Schesur sagt: Auch von einem gefährlich Kranken.
+Wenn jemand, der in eine Grube geworfen worden ist, gesagt hat, daß jeder, der seine Stimme hört, seiner Frau einen Scheidebrief schreiben soll<sup class="footnote-marker">48</sup><i class="footnote"> In manchen Texten direkte Rede: <span dir="rtl"> כל השומע קולי יכתב גט לאשתי</span>.</i>, so kann man ihn schreiben und ihr geben<sup class="footnote-marker">49</sup><i class="footnote"> obwohl man ihn nicht sehen kann (vgl. S. 88 Mischna Jebamot XVI, 6 und dorts. N. 45) und obwohl er nicht auch <span dir="rtl">תנו לה</span> „gebt ihn ihr“ gesagt hat (vgl. N. 45f.). Er muß aber die für die Ausstellung des Scheidebriefes notwendigen Angaben gemacht haben (Raschi).</i>. Wenn ein Gesunder gesagt hat: „Schreibt meiner Frau einen Scheidebrief!“, so wollte er nur sein Spiel mit ihr treiben<sup class="footnote-marker">50</sup><i class="footnote"> weil er nicht auch <span dir="rtl">תנו לה</span> „gebt ihn ihr“ gesagt hat.</i>. Einst sagte ein Gesunder: „Schreibt meiner Frau einen Scheidebrief!“<sup class="footnote-marker">45</sup><i class="footnote"> ohne auch <span dir="rtl">תנו לה</span> „gebt ihn ihr“ gesagt zu haben.</i>, stieg darauf auf das Dach, fiel herab und starb. Da sagte Rabban Simon, der Sohn Gamliels: Die Weisen haben gelehrt<sup class="footnote-marker">51</sup><i class="footnote"> Im Mischnatext des babylonischen Talmud fehlen die Worte <span dir="rtl">אמרו חכמים</span>.</i>, daß der Scheidebrief, wenn er von allein heruntergefallen ist<sup class="footnote-marker">52</sup><i class="footnote"> d. h. ein Selbstmörder ist.</i>, gültig<sup class="footnote-marker">53</sup><i class="footnote"> vgl. N. 46. Natürlich muß der Scheidebrief noch vor dem Tode der Frau übergeben worden sein (vgl. I, N. 42 <span dir="rtl">אין גט לאחר מיתה</span>).</i>, wenn ihn aber der Wind herabgestoßen hat, ungültig ist<sup class="footnote-marker">50</sup><i class="footnote"> weil er nicht auch <span dir="rtl">תנו לה</span> „gebt ihn ihr“ gesagt hat.</i>.
+Wenn jemand zu zweien gesagt hat: „Gebt meiner Frau einen Scheidebrief!“ oder: „Schreibt einen Scheidebrief und gebt ihn meiner Frau!“, so müssen sie selbst ihn schreiben und ihr geben. Wenn er aber zu dreien gesagt hat: „Gebt meiner Frau einen Scheidebrief!“, dann können sie anderen den Auftrag geben, ihn zu schreiben, da er sie als Gerichtskollegium bestimmt hat; so sagt R. Meïr<sup class="footnote-marker">54</sup><i class="footnote"> In der Gemara (29a) erklärt ein Amoräer die Ansicht des R. Meïr auf die folgende Weise: In den beiden ersten Fällen, da der Mann zu zweien, die kein <span dir="rtl">בית דין</span> bilden können, redet, oder zu dreien ausdrücklich <span dir="rtl">כתבו ותנו</span> gesagt hat, hat er sie zur Schreibung des Scheidebriefes bestimmt. Dieser Auftrag kann von ihnen nicht an andere weitergegeben werden nach dem Grundsatz <span dir="rtl">מלין לא ממסריו לשליח</span>, daß Worte allein (ohne jegliche Sache) nicht weiter übertragen werden können (vgl. Raschi z. St.). Im letzten Fall aber, da er die drei als Gerichtskollegium bestimmt hat, kann auch ein solcher Befehl weitergegeben werden.</i>. Diesen Lehrsatz überbrachte R. Chanina aus Ono aus dem Gefängnis<sup class="footnote-marker">55</sup><i class="footnote"> wo er ihn von dem dort gefangenen R. Akiba tradiert bekam (Raschi). Manche Texte: <span dir="rtl">שלח</span> (statt <span dir="rtl">העלה</span> des vorliegenden Textes), wonach R. Chanina selbst gefangen war.</i>: Es ist mir überliefert<sup class="footnote-marker">56</sup><i class="footnote"> Die partic. Pu’al <span dir="rtl">מקבל</span> und <span dir="rtl">מקבלין</span> sind ähnlich zu erklären wie die partic. pass. des Kal in aktiver Bedeutung, vgl. S. 154, N. 1. und S. 107, N. 63.</i>, daß wenn jemand zu dreien sagt: „Gebt meiner Frau einen Scheidebrief!“, sie anderen den Auftrag geben können, ihn zu schreiben, da er sie als Gerichtskollegium bestimmt hat. Es sagte R. Jose: Wir haben dem Boten<sup class="footnote-marker">57</sup><i class="footnote"> Nach dem vorliegenden Text: dem R. Chanina; nach der in N. 55 zitierten La. <span dir="rtl">שלח</span>: dem Boten des R. Chanina.</i> erwidert<sup class="footnote-marker">58</sup><i class="footnote"> Zu <span dir="rtl">נומינו</span> vgl. S. 89, N. 47a.</i>: Auch uns ist überliefert<sup class="footnote-marker">56</sup><i class="footnote"> Die partic. Pu’al <span dir="rtl">מקבל</span> und <span dir="rtl">מקבלין</span> sind ähnlich zu erklären wie die partic. pass. des Kal in aktiver Bedeutung, vgl. S. 154, N. 1. und S. 107, N. 63.</i>, daß selbst wenn jemand zum höchsten Gerichtshof in Jerusalem<sup class="footnote-marker">59</sup><i class="footnote"> zum Synhedrion.</i> gesagt hat: „Gebt meiner Frau einen Scheidebrief!“, sie selbst lernen<sup class="footnote-marker">60</sup><i class="footnote"> den Scheidebrief zu schreiben.</i> und ihn schreiben und ihr geben müssen<sup class="footnote-marker">61</sup><i class="footnote"> Nach R. Jose gilt der Grundsatz: <span dir="rtl">מלין לא ממסרין לשליח</span> (N. 54) in allen Fällen.</i>. Wenn jemand zu zehn (Personen) gesagt hat: „Schreibt<sup class="footnote-marker">62</sup><i class="footnote"> Ed. pr. des babylonischen Talmud und Jeruschalmi: <span dir="rtl">תנו</span> (statt <span dir="rtl">כתבו</span> des vorliegenden Textes), neuere edd. des babylonischen Talmud: <span dir="rtl">כתבו ותנו</span>.</i> meiner Frau einen Scheidebrief!“, so schreibt ihn einer, und zwei unterzeichnen ihn. (Wenn er aber gesagt hat): „Ihr alle schreibt!“, so schreibt ihn einer, und sie alle unterzeichnen ihn. Daher ist, wenn einer von ihnen gestorben ist, der Scheidebrief ungültig.
+
+Chapter 7
+
+<sup class="footnote-marker">1</sup><i class="footnote"> s. VI, N. 1.</i>Wenn jemand, der von einem Anfall<sup class="footnote-marker">2</sup><i class="footnote"> <span dir="rtl">קורדיקוס</span> ed. Lowe <span dir="rtl">קרדיאקוס</span> meist als gr. ϰαϱδιαϰός „herzkrank“ erklärt.</i> betroffen worden ist, gesagt hat: „Schreibt meiner Frau einen Scheidebrief!“, so hat er damit nichts gesagt<sup class="footnote-marker">3</sup><i class="footnote"> weil er nicht bei Sinnen ist. Dies gilt auch, wenn er <span dir="rtl">כתבו ותנו </span> gesagt hat (Tossafot z. St.).</i>. Hat er aber (zuerst) gesagt: „Schreibt meiner Frau einen Scheidebrief!“<sup class="footnote-marker">4</sup><i class="footnote"> nach VI, 6 muß er auch <span dir="rtl">תנו</span> gesagt haben (vgl. Maim. <span dir="rtl">הלכות גירושין</span> II, 15).</i> und ist hierauf von einem Anfall betroffen worden und hat dann wieder gesagt: „Schreibt ihn nicht!“, so gelten seine letzten Worte nichts<sup class="footnote-marker">5</sup><i class="footnote"> Nach dem Amoräer R. Jochanan will die Mischna damit sagen, daß man, wenn er dann wieder gesund wird, ihn nicht nochmals fragen muß, sondern den Scheidebrief übergeben darf; nicht aber, während er noch am Anfall leidet. Nach dem Amoräer R. Simon ben Lakisch aber besagt dies, daß man den Scheidebrief auch während des Anfalls übergeben darf (Talmud 70b; im Jeruschalmi wird die erste Erklärung von R. Simon ben Lakisch und die andere von R. Jochanan gegeben).</i>. Wenn jemand stumm geworden ist und man zu ihm gesagt hat: „Sollen wir deiner Frau einen Scheidebrief schreiben?“, und er dazu mit dem Kopfe genickt<sup class="footnote-marker">6</sup><i class="footnote"> <span dir="rtl">הרכין</span> aram. <span dir="rtl">רכן</span> ebenso arab. „neigen, sich stützen“.</i> hat, dann untersucht man ihn drei Male. Wenn er da auf ja bejaht und auf nein verneint<sup class="footnote-marker">7</sup><i class="footnote"> Man legt ihm Fragen vor, die er vernünftigerweise mit seiner Geste bejahen resp. verneinen müßte.</i>, so kann man ihn schreiben und ihr geben.
+Wenn man zu jemandem gesagt hat: „Sollen wir deiner Frau einen Scheidebrief schreiben?“, und er erwidert hat: „Schreibt!“, und man einen Schreiber beauftragt hat, und er ihn geschrieben hat, und Zeugen (beauftragt hat), und sie ihn unterzeichnet haben, so ist der Scheidebrief, obwohl man ihn geschrieben, unterzeichnet und ihm gegeben hat, und er ihn dann ihr gegeben hat, ungültig<sup class="footnote-marker">8</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 72a) entspricht die Mischna hier der Ansicht des R. Jose, wonach der Grundsatz <span dir="rtl">מלין לא ממסרין לשליח</span> in jedem Falle gilt. Danach ist der Scheidebrief auch dann ungültig, wenn er lediglich <span dir="rtl">תנו</span> und nicht <span dir="rtl">כתבו</span> gesagt hat, und auch wenn er dies zu drei oder mehreren Personen gesagt hat (vgl. VI, 7 und dorts. N. 61).</i>. Er selbst muß zu dem Schreiber sagen: „Schreib ihn!“ und zu den Zeugen: „Unterzeichnet ihn!“.
+(Wenn jemand sagt):<sup class="footnote-marker">9</sup><i class="footnote"> bei der Übergabe des Scheidebriefes an seine Frau.</i> „Dies ist dein Scheidebrief, wenn ich sterbe“, oder: „Dies ist dein Scheidebrief, wenn ich an dieser Krankheit sterbe“<sup class="footnote-marker">10</sup><i class="footnote"> Er sagt dies als Kranker. Im Mischnatext der beiden Talmude: <span dir="rtl">זה גטך מחלי זה</span> „Dies ist dein Scheidebrief nach dieser Krankheit.“ Er stirbt aber in der Krankheit.</i>, oder: „Dies ist dein Scheidebrief nach meinem Tode“, so hat er nichts gesagt<sup class="footnote-marker">11</sup><i class="footnote"> weil der Scheidebrief erst nach seinem Tode wirksam würde, was nach dem Grundsatz <span dir="rtl">אין גט לאחר מיתה</span> unmöglich ist (vgl I, 6 und dorts. N. 47).</i>. (Sagt er aber): „(Dies ist dein Scheidebrief) von heute ab, wenn ich sterbe“, oder: „… von jetzt ab, wenn ich sterbe“, so ist dies ein (gültiger) Scheidebrief<sup class="footnote-marker">12</sup><i class="footnote"> In diesen beiden Fällen wollte er, daß der Scheidebrief schon zu seinen Lebzeiten wirksam sei, und knüpfte daran nur die Bedingung, daß er stirbt. Ist die Bedingung erfüllt, d. h. ist er dann gestorben, so ist der Scheidebrief rückwirkend gültig (<span dir="rtl">אם מתי</span> ist hier lediglich Bedingung und nicht wie in den vorhergehenden Fällen Zeitangabe; Talmud 72a).</i>. (Sagt er): „(Dies ist dein Scheidebrief) von heute ab nach meinem Tod“, so ist der Scheidebrief gültig und ungültig<sup class="footnote-marker">13</sup><i class="footnote"> wörtl.: „er ist ein Scheidebrief und ist keiner“, d. h. seine Gültigkeit ist zweifelhaft. Es ist zweifelhaft, ob <span dir="rtl">ולאחר מיתה</span> (nach <span dir="rtl">מהיום</span>) lediglich als Bedingung gemeint ist (wie <span dir="rtl">מהיום אם מתי</span>), oder aber <span dir="rtl">ולאחר מיתה</span> das vorher gesagte <span dir="rtl">מהיום</span> aufheben sollte, so daß der Scheidebrief erst nach seinem Tode wirksam werden sollte (vgl. Baba batra 136a, Kidduschin 59b). In manchen Texten: <span dir="rtl">אינו גט</span> (statt <span dir="rtl">גט ואינו גט</span> im vorliegenden Text), was aber, wie die Fortsetzung der Mischna beweist, auch nur bedeuten kann: Es ist kein vollgültiger Scheidebrief.</i>; wenn er stirbt<sup class="footnote-marker">14</sup><i class="footnote"> in diesem letzteren Falle.</i>, muß sie die Chaliza vollziehen, darf aber vom Levir nicht geehelicht werden<sup class="footnote-marker">15</sup><i class="footnote"> Die Frau darf auch als Kinderlose vom Schwager nicht geheiratet werden (Lev. 25, 5—6), da sie vielleicht nicht Witwe sondern eine Geschiedene ist, die der Schwager nach Lev. 18, 16 und 20, 21 nicht heiraten darf; andererseits muß sie, wenn sie kinderlos ist, die Chaliza vollziehen (Deut. 25, 7—10), da sie vielleicht Witwe ist.</i>. (Wenn er gesagt hat): „Dies ist dein Scheidebrief von heute ab, wenn ich an dieser Krankheit sterbe“ und aufgestanden, auf der Straße umhergegangen, dann wieder krank geworden und gestorben ist, so schätzt man ihn: Wenn er an der ersten Krankheit gestorben ist, ist dies ein (gültiger) Scheidebrief, wenn aber nicht, ist er ungültig.
+Sie<sup class="footnote-marker">16</sup><i class="footnote"> die Frau mit ihrem Manne, wenn er ihr mit den Worten <span dir="rtl"> חרי זה גטך מהיום אם מתי</span> einen Scheidebrief gegeben hat (s. vorherg. Mischna).</i> darf mit ihm<sup class="footnote-marker">16</sup><i class="footnote"> die Frau mit ihrem Manne, wenn er ihr mit den Worten <span dir="rtl">אם מתי חרי זה גטך מהיום</span> einen Scheidebrief gegeben hat (s. vorherg. Mischna).</i> nur vor Zeugen zusammen sein<sup class="footnote-marker">17</sup><i class="footnote"> Der Scheidebrief würde nach dem Tode des Gatten rückwirkend gültig werden. Die Frau wäre also nach dem Tode des Gatten als schon von der Zeit der Übergabe ab als geschieden zu betrachten. Es ist nun zu befürchten, daß während des alleinigen Zusammenseins der Mann die Frau neuerlich durch einen Beischlaf ehelicht und dadurch den Scheidebrief unwirksam macht. Nach der Ansicht, wonach solches nicht zu befürchten ist, ist immerhin (vgl. Sanhedrin 21b) das alleinige Zusammensein mit einer unverheirateten Frau verboten (Raschi z. Mischna nach Talmud 72b; vgl. noch nächste N.).</i>. Es genügt hierzu auch ein Knecht oder eine Magd; ausgenommen ihre eigene Magd, weil sie mit ihrer Magd vertraut ist. Was ist sie während dieser Zeit? R. Jehuda sagt: Sie gilt in jeder Beziehung als Ehefrau. R. Jose sagt: Sie gilt als geschieden und nicht geschieden<sup class="footnote-marker">18</sup><i class="footnote"> Bezügl. dieser Kontroverse heißt es in der Gemara (72b): <span dir="rtl">והא קיימא לן דאין גט לאחר מיתה אמר רבה באומר מעת שאני בעולם</span>. Danach bezieht sich diese Kontroverse auf den in der Mischna vorher nicht behandelten Fall, daß der Mann bei der Übergabe des Scheidebriefes zu der Frau gesagt hat, der Scheidebrief solle kurz vor seinem Tode wirksam werden. Wenn der Mann stirbt, gilt dann die Frau als kurz vor seinem Tode geschieden. Bis zur Todesstunde aber ist die Frau nach R. Jehuda in jeder Beziehung als seine Ehefrau zu betrachten. Nach R. Jose aber ist bis dahin die Frau als zweifelhaft geschieden zu betrachten, da jede Stunde möglicherweise seine Todesstunde wird (vgl. Raschi z. St.). Nach Tossafot (auf 72b s. v. <span dir="rtl">אמר רבה</span>; vgl. auch auf 72a s. v. <span dir="rtl">לא תתיחד</span>) ist jedoch in der angeführten Gemarastelle zu lesen: <span dir="rtl">אמר רבה נעשה כאומר מעת שאני בעולם</span>. Danach bezieht sich die Kontroverse auf den vorher in der Mischna behandelten Fall, daß der Mann bei der Scheidung gesagt hat: <span dir="rtl">מהיום אם מתי</span>. Für diese Auffassung spricht auch Tossifta V, wo diese Kontroverse ausdrücklich auf diesen Fall bezogen wird. R. Jehuda deutet diese Worte des Mannes dahin, daß die Scheidung lediglich noch zu seinen Lebzeiten wirksam werden sollte (nicht etwa schon sofort nach der Übergabe). Daher ist die Frau bis zum Tode des Mannes als Ehefrau zu betrachten. Nach R. Jose besteht jedoch ein Zweifel, ob die Worte des Mannes in dem obigen Sinne zu deuten sind, oder nicht vielmehr bedeuten sollen, daß die Frau nach dem Tode des Mannes rückwirkend schon als von der Zeit der Übergabe des Scheidebriefes ab als geschieden gelten soll. Daher ist die Frau bis zum Tode des Mannes als zweifelhaft geschieden zu betrachten. Eine dritte in der Mischna nicht erwähnte Ansicht bringt die erwähnte Tossiftastelle (vgl. auch Talmud 73a), wonach die Frau, wenn der Mann stirbt, als von der Übergabe des Scheidebriefes ab voll geschieden betrachtet wird, weil die Aussage des Mannes mit Sicherheit in diesem Sinne zu deuten ist. Danach würde der in der vorhergehenden N. für die Verordnung der Mischna: <span dir="rtl">לא תתיחד וכו׳</span> angegebene Grund nur dieser letzten Ansicht entsprechen. Nach R. Jehuda aber wäre der Grund der Verordnung der, daß man sich mit einem „alten Scheidebrief“ nicht scheiden lassen kann (<span dir="rtl">גט ישן</span>, vgl. VIII, 4. Unter <span dir="rtl">גט ישן</span> versteht man einen Scheidebrief, nach dessen Schreibung der Mann mit der Frau zusammen war, bevor er ihr übergeben wurde resp. bevor er gültig wurde). Nach R. Jose endlich wären für die Verordnung <span dir="rtl">לא תתיחד וכו׳</span> beide Gründe maßgebend.</i>.
+(Wenn jemand sagt)<sup class="footnote-marker">9</sup><i class="footnote"> bei der Übergabe des Scheidebriefes an seine Frau.</i>: „Dies ist dein Scheidebrief unter der Bedingung, daß du mir zweihundert Sus<sup class="footnote-marker">19</sup><i class="footnote"> s. S. 95, N. 9.</i> gibst“, so ist sie geschieden, und sie muß ihm (das Geld) geben<sup class="footnote-marker">20</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 74a), nach der auch die Halacha entscheidet (vgl. Maim. <span dir="rtl">הלכות גירושין</span> VIII, 1), gilt die Frau, wenn die Bedingung erfüllt wird, als von der Übergabe des Scheidebriefes ab geschieden nach dem Grundsatz <span dir="rtl">כל האומר על מנת כאומר מעכשיו דמי</span> „Die Ausdrucksweise <span dir="rtl">על מנת</span> gilt so, als hätte er auch <span dir="rtl">מעכשיו</span> (von jetzt ab) gesagt“ (vgl. Mischna 3). Ist der Scheidebrief also noch vor der Erfüllung der Bedingung abhanden gekommen, so ist die Frau gleichwohl geschieden.</i>. (Sagt er): „(Dies ist dein Scheidebrief) unter der Bedingung, daß du mir von jetzt an bis in dreißig Tagen (das Geld) gibst“, so ist sie, wenn sie es ihm innerhalb der dreißig Tage gegeben hat, geschieden, wenn aber nicht, nicht geschieden. Es sagte Rabban Simon, der Sohn Gamliël’s: Einst sagte jemand in Zaidan zu seiner Frau: „Dies ist dein Scheidebrief unter der Bedingung, daß du mir mein Gewand gibst<sup class="footnote-marker">21</sup><i class="footnote"> <span dir="rtl">אצטלית</span>, a. La. <span dir="rtl">אסטלית</span>, gr. στολή „Kleid, Gewand“.</i> “, und sein Gewand ging verloren. Da sagten die Weisen: Sie gebe ihm seinen Wert<sup class="footnote-marker">22</sup><i class="footnote"> Die Bedingung gilt auch als erfüllt, wenn er lediglich den Wert und nicht das Gewand selbst erhält.</i>.
+(Wenn jemand sagt)<sup class="footnote-marker">9</sup><i class="footnote"> bei der Übergabe des Scheidebriefes an seine Frau.</i>: „Dies ist dein Scheidebrief unter der Bedingung, daß du meinen Vater bedienst“, oder: „ … unter der Bedingung, daß du meinen Sohn säugst“, wie lange muß sie ihn da säugen? Zwei Jahre lang<sup class="footnote-marker">23</sup><i class="footnote"> vgl. Ketubot 60a und b. Den Vater muß sie aber bis an sein Lebensende bedienen.</i>. R. Jehuda sagt: Achtzehn Monate lang<sup class="footnote-marker">23</sup><i class="footnote"> vgl. Ketubot 60a und b. Den Vater muß sie aber bis an sein Lebensende bedienen.</i>. Ist der Sohn<sup class="footnote-marker">24</sup><i class="footnote"> vor Ablauf der angegebenen Frist.</i> oder der Vater gestorben, so ist dies ein (gültiger) Scheidebrief<sup class="footnote-marker">25</sup><i class="footnote"> Nach Raschi (auf 76a s. v. <span dir="rtl">בדלא פריש</span>) nur dann, wenn die Frau wenigstens einmal den Sohn gesäugt ,resp. den Vater bedient hat. Nach Tossafot (auf 75b s. v. <span dir="rtl">מת הבן</span>) auch wenn dies nicht der Fall war.</i>. (Sagt er aber): „Dies ist dein Scheidebrief unter der Bedingung, daß du meinen Vater zwei Jahre lang bedienst“, oder: „ … unter der Bedingung, daß du meinen Sohn zwei Jahre lang säugst“, so ist, wenn der Sohn oder der Vater gestorben ist<sup class="footnote-marker">26</sup><i class="footnote"> innerhalb der zwei Jahre.</i>, oder der Vater, auch ohne von ihr gekränkt worden zu sein<sup class="footnote-marker">27</sup><i class="footnote"> geschweige wenn sie an seiner Weigerung schuld ist.</i>, gesagt hat: „Ich will nicht<sup class="footnote-marker">28</sup><i class="footnote"> S. 130, N. 10.</i>, daß sie mich bedient“, der Scheidebrief ungültig<sup class="footnote-marker">29</sup><i class="footnote"> Die obige Übersetzung und Erklärung der Mischna nach der Auffassung des Amoräers <span dir="rtl">רבא</span> (Talmud 75b).</i>. Rabban Simon, der Sohn Gamliëls, sagt: Ein solcher ist ein (gültiger) Scheidebrief. Rabban Simon, der Sohn Gamliëls, sagte eine Regel: In allen Fällen, in denen das Hindernis nicht von ihr ausgeht<sup class="footnote-marker">30</sup><i class="footnote"> wie in den in der Mischna behandelten Fällen.</i>, ist dies ein (gültiger) Scheidebrief.
+(Wenn jemand gesagt hat)<sup class="footnote-marker">9</sup><i class="footnote"> bei der Übergabe des Scheidebriefes an seine Frau.</i>: „Dies ist dein Scheidebrief, wenn ich von jetzt an bis in dreißig Tagen nicht zurückkomme“, und von Judäa nach Galiläa reiste, so ist, wenn er Antipatris<sup class="footnote-marker">31</sup><i class="footnote"> von Herodes gegründet und nahe der galiläischen Grenze, aber noch im judäischen Gebiet gelegen (vgl. Josephus, Antiqu. XVI, 5, 2 und Bell. Jud. I, 21, 9).</i> erreicht hat und umgekehrt ist<sup class="footnote-marker">32</sup><i class="footnote"> vor Ablauf von dreißig Tagen.</i>, seine Bedingung<sup class="footnote-marker">33</sup><i class="footnote"> S. 119, N. 63.</i> aufgehoben<sup class="footnote-marker">34</sup><i class="footnote"> d. h. auch wenn er später die Bedingung voll erfüllt, wird die Scheidung nicht wirksam, da seine Worte sich auf die erste Reise beziehen, und diese nicht entsprechend verlaufen ist. Da aber Antipatris noch in Judäa liegt (vgl. N. 31), er also die Reise nach Galiläa, von der er sprach, noch gar nicht unternommen hatte, so ist es bei einfacher Betrachtung unverständlich, warum eine spätere Erfüllung der Bedingung nicht noch möglich sein sollte. Es wird daher in der Gemara (76b) erklärt, die Mischna spräche von dem Falle, daß der Mann das Wirksamwerden der Scheidung von der Erfüllung einer von zwei Bedingungen abhängig gemacht hat. Er habe nämlich gesagt, der Scheidebrief soll gültig werden, wenn er entweder dreißig Tage lang nicht zurückkommt, ohne Unterschied, ob er nach Galiläa gelangt oder nicht, oder aber, wenn er auf seiner Reise nach Galiläa gelangt, ohne Unterschied, ob er innerhalb der dreißig Tage oder erst später zurückkommt. Die erste der beiden Bedingungen ist in der Mischna ausdrücklich genannt; daß auch eine zweite vorliegt, ist aus den Worten <span dir="rtl">והיה הולך מיהודה לגליל</span> zu erschließen. Ist der Mann nun lediglich nach Antipatris gelangt und noch vor Ablauf der dreißig Tage zurückgekommen, so ist keine der beiden Bedingungen erfüllt worden. Andererseits kann auch eine spätere entsprechend verlaufende Reise nicht als Erfüllung einer der Bedingungen angesehen werden, da der Mann lediglich von der ersten Reise gesprochen hatte. Die beiden nächsten Fälle, die die Mischna anführt, sind analog zu erklären (s. weiter).</i>. (Wenn er gesagt hat): „Dies ist dein Scheidebrief, wenn ich von jetzt an bis in dreißig Tagen nicht zurückkomme“<sup class="footnote-marker">35</sup><i class="footnote"> oder wenn ich auf meiner Reise nach Judäa komme.</i>, und von Galiläa nach Judäa reiste, so ist, wenn er Kefar-Otnaj<sup class="footnote-marker">36</sup><i class="footnote"> I, N. 27.</i> erreicht hat und umgekehrt ist<sup class="footnote-marker">32</sup><i class="footnote"> vor Ablauf von dreißig Tagen.</i>, seine Bedingung aufgehoben<sup class="footnote-marker">37</sup><i class="footnote"> s. N. 34.</i>. (Wenn er gesagt hat): „Dies ist dein Scheidebrief, wenn ich von jetzt an bis in dreißig Tagen nicht zurückkomme“<sup class="footnote-marker">38</sup><i class="footnote"> oder wenn ich auf meiner Reise ins Ausland komme.</i>, und in das Ausland<sup class="footnote-marker">39</sup><i class="footnote"> S. 12, N. 69.</i> reiste, so ist, wenn er Akko<sup class="footnote-marker">40</sup><i class="footnote"> an der nördlichen Küste Palästinas gelegen, noch zu Palästina gehörig.</i> erreicht hat und umgekehrt ist<sup class="footnote-marker">32</sup><i class="footnote"> vor Ablauf von dreißig Tagen.</i>, seine Bedingung aufgehoben<sup class="footnote-marker">37</sup><i class="footnote"> s. N. 34.</i>. (Wenn er gesagt hat): „Dies ist dein Scheidebrief, wenn ich dreißig Tage lang von dir fort bin“, und fortging und kam, fortging und kam, so ist dies, da er nicht mit ihr allein zusammen war, ein (gültiger) Scheidebrief<sup class="footnote-marker">41</sup><i class="footnote"> wenn er später die Bedingung wirklich erfüllt (vgl. Tossifta V). Wäre er aber mit ihr allein zusammen gewesen, dürfte der Scheidebrief als ein <span dir="rtl">גט ישן</span> (vgl. Schluß der N. 18) nicht verwendet werden (Talmud 76b).</i>.
+(Wenn jemand gesagt hat)<sup class="footnote-marker">9</sup><i class="footnote"> bei der Übergabe des Scheidebriefes an seine Frau.</i>: „Dies ist dein Scheidebrief, wenn ich von jetzt an bis in zwölf Monaten nicht zurückkomme“, und innerhalb der zwölf Monate gestorben ist, so ist der Scheidebrief ungültig<sup class="footnote-marker">11</sup><i class="footnote"> weil der Scheidebrief erst nach seinem Tode wirksam würde, was nach dem Grundsatz <span dir="rtl">אין גט לאחר מיתה</span> unmöglich ist (vgl I, 6 und dorts. N. 47).</i>. (Hat er aber gesagt): „Dies ist dein Scheidebrief von jetzt ab, wenn ich von jetzt an bis in zwölf Monaten nicht zurückkomme“ und ist innerhalb der zwölf Monate gestorben, so ist dies ein (gültiger) Scheidebrief<sup class="footnote-marker">12</sup><i class="footnote"> In diesen beiden Fällen wollte er, daß der Scheidebrief schon zu seinen Lebzeiten wirksam sei, und knüpfte daran nur die Bedingung, daß er stirbt. Ist die Bedingung erfüllt, d. h. ist er dann gestorben, so ist der Scheidebrief rückwirkend gültig (<span dir="rtl">אם מתי</span> ist hier lediglich Bedingung und nicht wie in den vorhergehenden Fällen Zeitangabe; Talmud 72a).</i>.
+(Wenn jemand gesagt hat): „Wenn ich von jetzt an bis in zwölf Monaten nicht zurückkomme, schreibt einen Scheidebrief und gebt ihn meiner Frau!“ und sie den Scheidebrief innerhalb der zwölf Monate geschrieben und nach den zwölf Monaten ihr gegeben haben, so ist der Scheidebrief ungültig<sup class="footnote-marker">42</sup><i class="footnote"> weil sein Auftrag dahin ging, daß auch die Schreibung erst nach Ablauf der zwölf Monate erfolge.</i>. (Wenn er gesagt hat): „Schreibt einen Scheidebrief und gebt ihn meiner Frau, wenn ich von jetzt an bis in zwölf Monaten nicht zurückkomme!“ und sie ihn innerhalb der zwölf Monate geschrieben und nach den zwölf Monaten ihr gegeben haben, so ist der Scheidebrief ungültig.<sup class="footnote-marker">43</sup><i class="footnote"> Obwohl er die Sätze umstellte, war doch dasselbe gemeint wie im vorhergehenden Falle.</i> R. Jose sagt: Ein solcher ist ein (gültiger) Scheidebrief<sup class="footnote-marker">44</sup><i class="footnote"> In diesem zweiten Falle ist seine Auftrag dahin zu verstehen, daß lediglich die Übergabe, nicht auch die Schreibung, nach Ablauf der Frist erfolgen solle.</i>. Wenn sie ihn nach den zwölf Monaten geschrieben und nach den zwölf Monaten ihr gegeben haben<sup class="footnote-marker">45</sup><i class="footnote"> seinem Auftrage gemäß.</i> und er gestorben ist, so ist dies, wenn der Scheidebrief<sup class="footnote-marker">46</sup><i class="footnote"> d. h. seine Übergabe</i> seinem Tode voranging, ein (gültiger) Scheidebrief; wenn aber sein Tod dem Scheidebrief voranging, ist der Scheidebrief ungültig<sup class="footnote-marker">47</sup><i class="footnote"> nach dem Grundsatz: <span dir="rtl">אין גט לאחר מיתה</span> (N. 11).</i>. Wenn dies nicht bekannt ist<sup class="footnote-marker">48</sup><i class="footnote"> was früher erfolgte.</i>, so ist dies ein Fall, von dem sie sagten: Sie gilt als geschieden und nicht geschieden.
+
+Chapter 8
+
+Wenn jemand seiner Frau einen Scheidebrief zuwirft<sup class="footnote-marker">1</sup><i class="footnote"> und der Scheidebrief auf den Boden fällt.</i>, während sie sich in ihrem<sup class="footnote-marker">2</sup><i class="footnote"> die als <span dir="rtl">נכסי מלוג</span> der Frau gehören (vgl. S. 34, N. 1.), oder die sie geliehen oder gemietet hat (Talmud 77b).</i> Haus oder in ihrem<sup class="footnote-marker">2</sup><i class="footnote"> die als <span dir="rtl">נכסי מלוג</span> der Frau gehören (vgl. S. 34, N. 1.), oder die sie geliehen oder gemietet hat (Talmud 77b).</i> Hof befindet, so ist sie geschieden<sup class="footnote-marker">3</sup><i class="footnote"> <span dir="rtl">ונתן בידה</span> „… er soll ihn (sc. den Scheidebrief) ihr in die Hand geben“ (Deut. 24, 1) ist nicht wörtlich zu nehmen (Talmud 77a).</i>. Wenn er ihn ihr in seinem Haus oder in seinem Hof zugeworfen hat, so ist sie, selbst wenn er zu ihr in das Bett (gefallen) ist, nicht geschieden. (Wenn er ihn) in ihren Schoß oder in ihr Körbchen<sup class="footnote-marker">4</sup><i class="footnote"> <span dir="rtl">קלתה</span> gr. ϰάλαϑος, lat. calathus.</i> (geworfen hat), so ist sie geschieden<sup class="footnote-marker">5</sup><i class="footnote"> obwohl sich das Kleid oder der Korb, in den der Scheidebrief gefallen ist, im Besitztum des Mannes befinden. Auch nach der Ansicht, daß ein Käufer eine Sache noch nicht erworben hat, wenn sie lediglich in sein im Gebiet des Verkäufers sich befindliches Gerät gelangt ist (<span dir="rtl"> כליו של לוקח ברשות מוכר לא קנה לוקח</span>; Baba batra 85b), ist die Frau hier dennoch geschieden, weil der Mann den Raum, den ihr Kleid oder ihr Körbchen u. dgl. einnimmt, ihr sicherlich abgetreten hat (Talmud 78a).</i>.
+Wenn er<sup class="footnote-marker">6</sup><i class="footnote"> der Mann zu der Frau bei der Übergabe des Scheidebriefes.</i> zu ihr<sup class="footnote-marker">6</sup><i class="footnote"> der Mann zu der Frau bei der Übergabe des Scheidebriefes.</i> gesagt hat: „Nimm diesen Schuldschein!“<sup class="footnote-marker">7</sup><i class="footnote"> s. I, N. 29.</i> oder wenn sie ihn hinter ihm gefunden hat<sup class="footnote-marker">8</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 78a) bedeutet dies, daß die Frau den Scheidebrief von seinem Rücken genommen hat, und er ihn ihr mit dem Körper hingereicht hat. Hätte sie den Scheidebrief ohne sein Zutun vom Boden aufgehoben (<span dir="rtl">טול גטך מעל גבי קרקע</span>), so wäre sie in keinem Falle geschieden.</i> und sie ihn liest, und es ist ihr Scheidebrief, so ist der Scheidebrief ungültig; er muß vielmehr zu ihr sagen: „Da ist dein Scheidebrief“<sup class="footnote-marker">9</sup><i class="footnote"> Ob dieses Sprechen schon während der Übergabe erfolgen muß oder auch nachher noch genügt, darüber herrscht eine Meinungsverschiedenheit unter den Tannaiten (Talmud 76a).</i>. Wenn er ihn ihr in die Hand gegeben hat, während sie schlief, und sie erwacht ist und ihn liest, und es ist ihr Scheidebrief, so ist der Scheidebrief ungültig; er muß vielmehr zu ihr sagen: „Da ist dein Scheidebrief.“ Wenn sie im öffentlichen Gebiet stand, und er ihn ihr zugeworfen hat, so ist sie, wenn er in ihrer Nähe ist<sup class="footnote-marker">10</sup><i class="footnote"> Nach einer amoräischen Erklärung bedeutet <span dir="rtl">קרוב לה</span>: der Scheidebrief liegt innerhalb ihrer vier Ellen; <span dir="rtl">קרוב לו</span>: innerhalb seiner vier Ellen; <span dir="rtl">מחצה על מחצה</span>: über die Lage des Scheidebriefes sind sich widersprechende Zeugenaussagen vorhanden (Talmud 78a und b). Nach Anordnung der Rabbinen erwirbt man auf einem Fußsteige oder an der Seite einer Straße Gegenstände, die innerhalb seiner vier Ellen hegen, als Eigentum.</i>, geschieden, wenn er in seiner Nähe ist<sup class="footnote-marker">10</sup><i class="footnote"> Nach einer amoräischen Erklärung bedeutet <span dir="rtl">קרוב לה</span>: der Scheidebrief liegt innerhalb ihrer vier Ellen; <span dir="rtl">קרוב לו</span>: innerhalb seiner vier Ellen; <span dir="rtl">מחצה על מחצה</span>: über die Lage des Scheidebriefes sind sich widersprechende Zeugenaussagen vorhanden (Talmud 78a und b). Nach Anordnung der Rabbinen erwirbt man auf einem Fußsteige oder an der Seite einer Straße Gegenstände, die innerhalb seiner vier Ellen hegen, als Eigentum.</i>, nicht geschieden, wenn Hälfte gegen Hälfte<sup class="footnote-marker">10</sup><i class="footnote"> Nach einer amoräischen Erklärung bedeutet <span dir="rtl">קרוב לה</span>: der Scheidebrief liegt innerhalb ihrer vier Ellen; <span dir="rtl">קרוב לו</span>: innerhalb seiner vier Ellen; <span dir="rtl">מחצה על מחצה</span>: über die Lage des Scheidebriefes sind sich widersprechende Zeugenaussagen vorhanden (Talmud 78a und b). Nach Anordnung der Rabbinen erwirbt man auf einem Fußsteige oder an der Seite einer Straße Gegenstände, die innerhalb seiner vier Ellen hegen, als Eigentum.</i>, geschieden und nicht geschieden<sup class="footnote-marker">11</sup><i class="footnote"> d. h. die Gültigkeit des Scheidebriefes ist zweifelhaft.</i>.
+Und ebenso<sup class="footnote-marker">12</sup><i class="footnote"> s. vorhergehende Mischna.</i> ist es auch bei der Trauung<sup class="footnote-marker">13</sup><i class="footnote"> s. S. 16, Mischna Jebamot III, 8 und dorts. N. 49.</i> und ebenso auch bei einer Schuld. Wenn zu jemandem sein Gläubiger gesagt hat: „Wirf mir meine Schuld zu!“ und er sie ihm zugeworfen hat, so ist, wenn sie in der Nähe des Gläubigers ist, der Schuldner im Vorteil<sup class="footnote-marker">14</sup><i class="footnote"> Wenn die zugeworfene Schuld abhanden gekommen ist, hat der Gläubiger den Schaden. Von manchen Amoräern wird diese Verordnung der Mischna auf den Fall beschränkt, daß der Gläubiger mit dem Schuldner ausdrücklich die Vereinbarung getroffen hat, daß der Schuldner frei sein soll, wenn er ihm die Schuld in der bei Scheidebriefen gültigen Weise zuwirft. Sonst wäre der Gläubiger in jedem Falle noch haftbar (Talmud 78b, vgl. auch Jeruschalmi zur Mischna).</i>, wenn sie in der Nähe des Schuldners ist, der Schuldner noch haftbar; wenn Hälfte gegen Hälfte, teilen beide. Wenn sie<sup class="footnote-marker">15</sup><i class="footnote"> die Ehefrau.</i> auf dem Dache<sup class="footnote-marker">16</sup><i class="footnote"> das ihr gehört.</i> stand und er<sup class="footnote-marker">17</sup><i class="footnote"> der Ehemann von seinem Hof (Talmud 79a).</i> ihn<sup class="footnote-marker">18</sup><i class="footnote"> den Scheidebrief.</i> ihr zugeworfen hat, so ist sie, sobald er in den Luftraum<sup class="footnote-marker">19</sup><i class="footnote"> <span dir="rtl">אויר</span> gr. ἀήϱ.</i> des Daches gelangt ist<sup class="footnote-marker">20</sup><i class="footnote"> d. i. innerhalb der Wände des Daches, oder bei einem wändelosen Dach innerhalb dreier Handbreiten vom Boden des Daches. Der Scheidebrief gilt dann als schon am Boden liegend (Talmud dorts.).</i>, geschieden. Wenn er oben<sup class="footnote-marker">21</sup><i class="footnote"> auf seinem Dach.</i> (stand) und sie unten<sup class="footnote-marker">22</sup><i class="footnote"> in ihrem Hof (Talmud dorts.).</i> und er ihn ihr zugeworfen hat, so ist sie, sobald er aus dem Bereich des Daches gekommen ist<sup class="footnote-marker">23</sup><i class="footnote"> und innerhalb der Wände des Hofes (Talmud dorts.).</i>, auch wenn er verlöscht oder verbrannt worden ist<sup class="footnote-marker">24</sup><i class="footnote"> bevor er zu ihr gelangt ist. Nach einer amoräischen Erklärung (Talmud dorts.) gilt dies aber nur dann, wenn nicht schon von vornherein Feuer im Hof war, so daß normalerweise der Scheidebrief unversehrt zu ihr gelangt wäre.</i>, geschieden.
+<sup class="footnote-marker">25</sup><i class="footnote"> In anderem Zusammenhang findet sich diese Mischna Edujot IV, 7.</i> Bet-Schammai sagen: Man kann sich von seiner Frau mit einem alten Scheidebrief scheiden lassen. Bet-Hillel aber verbieten dies. Was heißt ein alter Scheidebrief? Wenn er mit ihr zusammen war, nachdem er ihn für sie geschrieben hat<sup class="footnote-marker">26</sup><i class="footnote"> und bevor er ihn ihr übergeben hat. Nach Bet-Hillel hat man zu befürchten, es könnte in diesem Falle die Frau von dem Manne ein Kind bekommen. Da nun das Datum des Scheidebriefes älter ist als die Zeugung des Kindes, könnte man dieses Kind irrtümlicherweise für ein nach der Scheidung in unehelichem Verkehr erzeugtes halten (Talmud 79b).</i>.
+Wenn er ihn<sup class="footnote-marker">27</sup><i class="footnote"> den Scheidebrief.</i> nach der Ära einer nicht regierenden<sup class="footnote-marker">28</sup><i class="footnote"> d. h. in dem Lande, wo er wohnt, nicht regierenden. <span dir="rtl">אינה הוגנת</span> wörtl. „unwürdig“, (arab. <span dir="rtl">هَجُن</span>).</i> Regierung datiert hat, nach der Ära des medischen Reiches, nach der Ära des griechischen Reiches, nach der Ära der Erbauung des Tempels, nach der Ära der Zerstörung des Tempels<sup class="footnote-marker">29</sup><i class="footnote"> Die Einrichtung nach der Ära des betreffenden Staates den Scheidebrief zu datieren wurde „wegen des guten Einvernehmens mit der Regierung“ (<span dir="rtl">משום שלום מלכות</span>) getroffen (Talmud 80a).</i> oder wenn er im Osten war<sup class="footnote-marker">30</sup><i class="footnote"> d. h. dort den Scheidebrief ausstellt.</i> und „im Westen“ geschrieben hat, oder im Westen war und „im Osten“ geschrieben hat, so muß sie von dem einen wie von dem andern getrennt werden<sup class="footnote-marker">31</sup><i class="footnote"> Wenn sie mit diesem Scheidebrief sich neuerdings verheiratet hat, muß sie sich sowohl von dem neuen Gatten als auch von dem ersten scheiden lassen. Da der Scheidebrief ungültig war, ist die Frau nach Mischna Sota V, 1: <span dir="rtl">כשם שאסורה לבעל כך אסורה לבועל</span> als Ehebrecherin beiden zur Ehe verboten.</i> und von dem einen wie von dem andern einen Scheidebrief empfangen<sup class="footnote-marker">32</sup><i class="footnote"> Nach Raschi (zur Mischna) u. a. ist die zweite Eheschließung ungültig, da auch die vorangegangene Scheidung ungültig war. Dennoch muß die Frau nach rabbinischer Bestimmung auch von dem zweiten Gatten einen Scheidebrief erhalten, da es sonst (vgl. Jebamot 88b) den Anschein haben könnte, als wäre die nach der Scheidung vom ersten Gatten mit dem zweiten geschlossene Ehe ohne Scheidebrief getrennt worden (vgl. dazu <span dir="rtl">תוספות י״ט</span>). Nach Tossafot (auf 79b s. v. <span dir="rtl">וצריכה גט מזה ומזה</span>) u. a. ist, da der Scheidebrief nach der Tora gültig war, die zweite Eheschließung gültig. Die Frau muß also vom zweiten Gatten nach der Tora einen Scheidebrief erhalten und vom ersten nach rabbinischer Bestimmung.</i>; sie hat weder von dem einen noch von dem andern Anspruch auf die Ketuba<sup class="footnote-marker">33</sup><i class="footnote"> weder auf die 200 resp. 100 Denare der Ketuba selbst, noch auf das, was ihr der Mann darüber hinaus zugesichert hat (<span dir="rtl">תוספת כתובה</span>; vgl. S. 121 Mischna Ketubot V, 1 und dorts. N. 3).</i>, die Früchte<sup class="footnote-marker">34</sup><i class="footnote"> d. h. auf Ersatz der Nutzung, die der eine oder der andere Gatte nach ihrer neuen Verehelichung von den Nießbrauchsgütern (<span dir="rtl">נכסי מלוג</span>; vgl. S. 34, N. 1) hatte.</i>, die Verpflegung<sup class="footnote-marker">35</sup><i class="footnote"> selbst auf Zahlung der Schulden, die sie zum Zwecke ihrer Verpflegung gemacht hat.</i> und (den Ersatz für) die Abnutzung.<sup class="footnote-marker">36</sup><i class="footnote"> der Güter der „eisernen Fonds“ (<span dir="rtl">נכסי צאן וברזל</span>; vgl. S. 34, N. 2) sowie der Nießbrauchsgüter (<span dir="rtl">נכסי מלוג</span>).</i> Hat sie sie doch von dem einen oder dem andern erhalten, so muß sie sie zurückgeben; das Kind von dem einen wie von dem andern ist ein Bastard<sup class="footnote-marker">37</sup><i class="footnote"> Nach der ersten in N. 32 angeführten Ansicht ist das vom zweiten Gatten vor der neuerlichen Scheidung vom ersten Gatten gezeugte Kind nach der Tora ein Bastard, da die Beiwohnung einer fremden Ehefrau bei Todesstrafe verboten ist (vgl. Mischna Jebamot IV, 13). Das vor der Trennung der zweiten Ehe vom ersten Gatten gezeugte Kind ist jedoch nur nach den Rabbinen ein Bastard (und darf daher keine Ehe mit einem wirklichen Bastard eingehen; Jebamot 89b). Nach der zweiten in N. 32 angeführten Ansicht ist umgekehrt das vom ersten erzeugte Kind nach der Tora ein Bastard, und das vom zweiten erzeugte nur nach den Rabbinen. Die Mischna entspricht hier übrigens der Ansicht des R. Meïr, wonach auch die Außerachtlassung einer nur rabbinischen Bestimmung beim Scheidebrief den Mamser-Charakter des aus einer neuen Ehe stammenden Kindes zur Folge hat <span dir="rtl">אומר היה ר״מ כל המשנה ממטבע שטבעו חכמים בגיטין הולד ממזר</span>; Talmud 80a).</i>; weder der eine noch der andere darf sich an ihr verunreinigen<sup class="footnote-marker">38</sup><i class="footnote"> wenn sie Priester sind, und die Frau gestorben ist. Daß sich ein Priester an seiner ihm zur Ehe verbotenen Frau nicht verunreinigen darf, wird Jebamot 90b aus Lev. 21, 4: <span dir="rtl">לא יטמא בעל בעמיו להחלו</span> abgeleitet.</i>; weder der eine noch der andere hat Anrecht an ihrem Fund<sup class="footnote-marker">39</sup><i class="footnote"> Der Fund der Frau wird sonst dem Manne nur zugesprochen, um Feindschaft zwischen den Gatten zu verhüten, welche Besorgnis hier nicht besteht.</i> und ihrem Erwerb<sup class="footnote-marker">40</sup><i class="footnote"> Da hier der Mann die Frau nicht zu ernähren braucht, verliert er das Anrecht an ihrem Erwerb, der ihm sonst lediglich als Entgelt für ihren Unterhalt zugesprochen ward.</i>, oder das Recht, ihre Gelübde zu lösen<sup class="footnote-marker">41</sup><i class="footnote"> Der Mann kann sonst Gelübde seiner Frau lösen, um sie eventuell vor Schande zu bewahren. Hier fällt dieser Grund fort.</i>. Ist sie die Tochter eines Israeliten<sup class="footnote-marker">42</sup><i class="footnote"> d. i. eines Nichtpriesters.</i>, so wird sie zur Priesterehe ungeeignet<sup class="footnote-marker">43</sup><i class="footnote"> wenn die Gatten vor der Scheidung gestorben sind; weil sie als Unzüchtige gilt, die nach Lev. 21, 7 einem Priester zur Ehe verboten ist. Nach der zweiten in N. 32 angeführten Ansicht ist die Frau ohnehin als Geschiedene vom ersten Mann nach Lev. 21, 7 zur Priesterehe ungeeignet (vgl. <span dir="rtl">מהרש״ל</span> zu Tossafot auf 79b s. v. <span dir="rtl">וצריכה גט מזה ומזה</span>).</i>; ist sie die Tochter eines Leviten, so darf sie keinen Zehnt<sup class="footnote-marker">44</sup><i class="footnote"> Obwohl sonst einer Unzüchtigen der Genuß vom Zehnerlaubt ist, hat man in diesem Falle die Frau bestraft.</i>, ist sie die Tochter eines Priesters, so darf sie keine Priesterhebe genießen<sup class="footnote-marker">45</sup><i class="footnote"> auch rabbinisch verordnete Priesterhebe (<span dir="rtl">תרומה דרבנן</span>) nicht.</i>. Weder die Erben des einen noch die des andern erben ihre Ketuba<sup class="footnote-marker">46</sup><i class="footnote"> Da die Frau überhaupt keinen Anspruch auf die Ketuba hat, so sind hier unter Ketuba die Voransprüche gemeint, die sonst die Söhne auf die Ketuba über ihren Kindesteil gehabt hätten (<span dir="rtl">כתובת בנין דכרין </span>; vgl. Mischna Ketubot IV, 10).</i>. Wenn sie gestorben sind<sup class="footnote-marker">47</sup><i class="footnote"> ohne Kinder zu hinterlassen.</i>, so müssen die Brüder des einen wie die des andern die Chaliza erteilen und dürfen nicht die Leviratsehe vollziehen<sup class="footnote-marker">48</sup><i class="footnote"> Nach der ersten in N. 32 angeführten Ansicht müssen die Brüder des ersten Gatten nach der Tora Chaliza (Deut. 25, 7—10) erteilen, während ihnen die Leviratsehe (Deut. 25, 5—6) von den Rabbinen verboten ward; die Brüder des zweiten Gatten müssen nach den Rabbinen Chaliza erteilen. Nach der zweiten in N. 32 angeführten Ansicht ist umgekehrt die von den Brüdern des zweiten Gatten zu erteilende Chaliza die nach der Tora notwendige, und die von den Brüdern des ersten Gatten zu erteilende die von den Rabbinen bestimmte.</i>. Wenn er seinen Namen, ihren Namen, den Namen seiner Stadt oder den Namen ihrer Stadt geändert hat<sup class="footnote-marker">49</sup><i class="footnote"> Nach manchen Erklärern spricht hier die Mischna davon, daß ein gänzlich anderer Name im Scheidebriefe angegeben ist, so daß dieser nach dem Toragesetz ungültig ist. Nach anderen Erklärern aber spricht hier die Mischna von dem Fall, daß von verschiedenen Namen, die er führte, nur einer angegeben ist (vgl. IV, 2 und dorts. N. 8f.; vgl. zum Ganzen <span dir="rtl">תוספות י״ט</span>).</i>, so muß sie von dem einen wie von dem andern getrennt werden, und alle diese Bestimmungen<sup class="footnote-marker">50</sup><i class="footnote"> die oben angeführt sind.</i> gelten für sie.
+<sup class="footnote-marker">51</sup><i class="footnote"> Mischna 6 und 7, die nicht das Hauptthema des Traktats behandeln, sind nur im Anschluß an Mischna 5 hierhergesetzt, weil auch für die in ihnen behandelten Fälle die in jener Mischna gegebenen Bestimmungen (<span dir="rtl">תצא מזה ומזה וכו׳</span>) gelten.</i> Wenn die Nebenfrau einer der wegen Blutsverwandtschaft zur Ehe verbotenen Frauen, von denen sie<sup class="footnote-marker">52</sup><i class="footnote"> die Weisen.</i> gesagt haben, daß ihre Nebenfrauen erlaubt sind<sup class="footnote-marker">53</sup><i class="footnote"> d. h. nach dem Tode ihres Mannes ohne Chaliza einen anderen Mann heiraten dürfen. Vgl. S. 3 Mischna Jebamot I, 1 und dorts. N. 3.</i>, sich verheiratet hat und es sich herausstellt, daß jene<sup class="footnote-marker">54</sup><i class="footnote"> die dem Schwager verbotene Frau.</i> unfruchtbar<sup class="footnote-marker">55</sup><i class="footnote"> s. S. 4, N. 25.</i> ist<sup class="footnote-marker">56</sup><i class="footnote"> In diesem Falle müßte die Nebenfrau entweder den Schwager heiraten, oder die Chaliza vollziehen. Vgl. S. 4 Mischna Jebamot I, 1 und dorts. N. 26.</i>, so muß sie von dem einen wie von dem andern getrennt werden<sup class="footnote-marker">57</sup><i class="footnote"> Sie muß von dem neuen Gatten getrennt werden und darf auch vom Schwager nicht geehelicht werden.</i>, und alle diese Bestimmungen<sup class="footnote-marker">58</sup><i class="footnote"> die in Mischna 5 angeführt sind. Nach Jeruschalmi (VIII, 6; vgl. auch Tossifta VI) entspricht die Mischna hier lediglich der Ansicht des R. Akiba, wonach jedes in einer nach dem Toragesetz verbotenen Ehe erzeugte Kind ein <span dir="rtl">ממזר</span> wird, auch wenn die Übertretung des Verbotes nicht mit der <span dir="rtl">כרת</span>-Strafe bestraft wird (vgl. S. 24f. Mischna Jebamot IV, 12f. und dorts. N. 86). Die Frau hat hier, wenn sie ohne Chaliza geheiratet hat, lediglich ein einfaches Verbot (Deut. 25, 5) übertreten.</i> gelten für sie.
+<sup class="footnote-marker">51</sup><i class="footnote"> Mischna 6 und 7, die nicht das Hauptthema des Traktats behandeln, sind nur im Anschluß an Mischna 5 hierhergesetzt, weil auch für die in ihnen behandelten Fälle die in jener Mischna gegebenen Bestimmungen (<span dir="rtl">תצא מזה ומזה וכו׳</span>) gelten.</i> Wenn jemand an seiner Schwägerin die Leviratsehe vollzogen hat, und deren Nebenfrau einen andern geheiratet hat<sup class="footnote-marker">59</sup><i class="footnote"> Wenn der verstorbene Bruder zwei Frauen hinterlassen hat, wird die Leviratsehe nur an einer vollzogen, und die andere darf ohne weiteres einen andern heiraten. Vgl. S. 24 Mischna Jebamot IV, 11 und dorts. N. 77f.</i>, und es sich herausstellt, daß jene<sup class="footnote-marker">60</sup><i class="footnote"> die vom Schwager geheiratete.</i> unfruchtbar<sup class="footnote-marker">55</sup><i class="footnote"> s. S. 4, N. 25.</i> ist<sup class="footnote-marker">61</sup><i class="footnote"> In diesem Falle müßte, da der Schwager jene nach Mischna Jebamot VIII, 5 nicht heiraten darf, die Nebenfrau den Schwager heiraten, oder die Chaliza vollziehen.</i>, so muß sie von dem einen wie von dem andern getrennt werden<sup class="footnote-marker">57</sup><i class="footnote"> Sie muß von dem neuen Gatten getrennt werden und darf auch vom Schwager nicht geehelicht werden.</i>, und alle diese Bestimmungen<sup class="footnote-marker">58</sup><i class="footnote"> die in Mischna 5 angeführt sind. Nach Jeruschalmi (VIII, 6; vgl. auch Tossifta VI) entspricht die Mischna hier lediglich der Ansicht des R. Akiba, wonach jedes in einer nach dem Toragesetz verbotenen Ehe erzeugte Kind ein <span dir="rtl">ממזר</span> wird, auch wenn die Übertretung des Verbotes nicht mit der <span dir="rtl">כרת</span>-Strafe bestraft wird (vgl. S. 24f. Mischna Jebamot IV, 12f. und dorts. N. 86). Die Frau hat hier, wenn sie ohne Chaliza geheiratet hat, lediglich ein einfaches Verbot (Deut. 25, 5) übertreten.</i> gelten für sie.
+Wenn der Schreiber dem Mann einen Scheidebrief und der Frau eine Quittung<sup class="footnote-marker">62</sup><i class="footnote"> über den Ketubabetrag (vgl. S. 307, N. 38).</i> geschrieben und sich geirrt und den Scheidebrief der Frau und die Quittung dem Mann gegeben hat, und diese sie einander gegeben haben, und später<sup class="footnote-marker">63</sup><i class="footnote"> nachdem die Frau wieder geheiratet hat.</i> der Scheidebrief vom Mann und die Quittung von der Frau vorgezeigt wird<sup class="footnote-marker">64</sup><i class="footnote"> Die Frau ist also vom ersten Mann noch gar nicht geschieden.</i>, so muß sie von dem einen wie von dem andern getrennt werden, und alle diese Bestimmungen<sup class="footnote-marker">58</sup><i class="footnote"> die in Mischna 5 angeführt sind. Nach Jeruschalmi (VIII, 6; vgl. auch Tossifta VI) entspricht die Mischna hier lediglich der Ansicht des R. Akiba, wonach jedes in einer nach dem Toragesetz verbotenen Ehe erzeugte Kind ein <span dir="rtl">ממזר</span> wird, auch wenn die Übertretung des Verbotes nicht mit der <span dir="rtl">כרת</span>-Strafe bestraft wird (vgl. S. 24f. Mischna Jebamot IV, 12f. und dorts. N. 86). Die Frau hat hier, wenn sie ohne Chaliza geheiratet hat, lediglich ein einfaches Verbot (Deut. 25, 5) übertreten.</i> gelten für sie. R. Eliëser sagt: Wenn er sofort<sup class="footnote-marker">65</sup><i class="footnote"> Dies bedeutet nach einer amoräischen Erklärung (Talmud 80b): noch vor der neuerlichen Eheschließung. Zur Etymologie des Wortes <span dir="rtl">לאלתר</span> s. III, N. 14.</i> vorgezeigt worden ist, so ist dies kein (gültiger) Scheidebrief<sup class="footnote-marker">66</sup><i class="footnote"> und die Scheidung muß nochmals vorgenommen werden.</i>, wenn aber erst später<sup class="footnote-marker">67</sup><i class="footnote"> nach der neuerlichen Eheschließung.</i>, so ist dies ein (gültiger) Scheidebrief, da der Erste nicht befugt ist<sup class="footnote-marker">68</sup><i class="footnote"> <span dir="rtl">לא כל הימנו</span> wörtl.: Es ist nicht alles von ihm (abhängig).</i>, das Recht des Zweiten zunichte zu machen<sup class="footnote-marker">69</sup><i class="footnote"> Der frühere Gatte und die Frau könnten gemeinsame Sache gemacht und die Dokumente nachträglich vertauscht haben (Raschi).</i>. Wenn jemand (einen Scheidebrief) geschrieben hat, um sich von seiner Frau scheiden zu lassen, und sich hernach eines andern besonnen hat, so hat er sie, so sagen Bet-Schammai, zur Priesterehe ungeeignet gemacht<sup class="footnote-marker">70</sup><i class="footnote"> Es ist dies eine rabbinische Bestimmung. Nach der Tora ist lediglich die wirklich Geschiedene dem Priester zur Ehe verboten (Lev. 21, 7).</i>. Bet-Hillel aber sagen: Selbst wenn er ihn ihr mit einer Bedingung<sup class="footnote-marker">71</sup><i class="footnote"> Zur Etymologie des Wortes <span dir="rtl">תנאי</span> vgl. S. 119, N. 63 .</i> gegegeben hat, und die Bedingung nicht erfüllt worden ist, hat er sie zur Priesterehe nicht ungeeignet gemacht.
+<sup class="footnote-marker">72</sup><i class="footnote"> Der erste Teil dieser Mischna (bis <span dir="rtl">מפני שאין לבו גס בה</span>) findet sich in anderem Zusammenhang mit unwesentlicher Änderung Edujot IV, 7.</i> Wenn jemand sich von seiner Frau geschieden hat, und sie darauf mit ihm in einer Herberge<sup class="footnote-marker">73</sup><i class="footnote"> Zu <span dir="rtl">פונדקי</span>, besser ed. princ. der Mischna (Neapel 1492): <span dir="rtl">פונדק</span> vgl. S. 91, N. 59.</i> übernachtet hat<sup class="footnote-marker">74</sup><i class="footnote"> worüber Zeugen vorhanden sind.</i>, so bedarf sie, so sagen Bet-Schammai, von ihm keines zweiten Scheidebriefes. Bet-Hillel aber sagen: Sie bedarf von ihm eines zweiten Scheidebriefes<sup class="footnote-marker">75</sup><i class="footnote"> Die Zeugen, die aussagen, daß die beiden allein zusammen waren, gelten so viel, als ob bezeugt wäre, daß der Mann seiner Frau beigewohnt hat (<span dir="rtl">הן הן עדי ייחוד הן הן עדי ביאה</span>). Von dieser Beiwohnung nimmt man an, daß sie in der Absicht geschah, die Frau dadurch neuerlich zu ehelichen (Talmud 81b).</i>. Wann (gilt dies)? Wenn sie nach der Verheiratung geschieden worden ist. Sie<sup class="footnote-marker">76</sup><i class="footnote"> Bet Hillel.</i> gestehen aber zu, daß sie, wenn sie nach der Verlobung<sup class="footnote-marker">77</sup><i class="footnote"> die durch <span dir="rtl">קידושין</span> erfolgt.</i> geschieden worden ist, keines zweiten Scheidebriefes von ihm bedarf, weil er mit ihr nicht vertraut ist<sup class="footnote-marker">78</sup><i class="footnote"> und nicht anzunehmen ist, daß er ihr beigewohnt hat.</i>. Wenn jemand auf Grund eines kahlen Scheidebriefes<sup class="footnote-marker">79</sup><i class="footnote"> s. Schluß der nächsten Mischna und N. 86.</i> eine (Frau) geheiratet hat<sup class="footnote-marker">80</sup><i class="footnote"> Der frühere Gatte hatte ihr einen „kahlen Scheidebrief“ gegeben.</i>, so muß sie von dem einen wie von dem andern<sup class="footnote-marker">81</sup><i class="footnote"> von dem zweiten und von dem früheren Gatten.</i> getrennt werden, und alle diese Bestimmungen<sup class="footnote-marker">58</sup><i class="footnote"> die in Mischna 5 angeführt sind. Nach Jeruschalmi (VIII, 6; vgl. auch Tossifta VI) entspricht die Mischna hier lediglich der Ansicht des R. Akiba, wonach jedes in einer nach dem Toragesetz verbotenen Ehe erzeugte Kind ein <span dir="rtl">ממזר</span> wird, auch wenn die Übertretung des Verbotes nicht mit der <span dir="rtl">כרת</span>-Strafe bestraft wird (vgl. S. 24f. Mischna Jebamot IV, 12f. und dorts. N. 86). Die Frau hat hier, wenn sie ohne Chaliza geheiratet hat, lediglich ein einfaches Verbot (Deut. 25, 5) übertreten.</i> gelten für sie<sup class="footnote-marker">82</sup><i class="footnote"> Der Scheidebrief ist ungültig, weil anzunehmen ist, daß der Mann mehr Zeugen zur Unterzeichnung bestimmt hat, als unterzeichnet sind. Vgl. VI, 7 (Talmud 81b; vgl. Raschi z. St.). Auch hier entspricht die Mischna der Ansicht des R. Meïr (N. 58; Talmud 86a).</i>.
+Jeder<sup class="footnote-marker">83</sup><i class="footnote"> auch solche, die sonst als Zeugen nicht zulässig sind (Verwandte, Sklaven, Gesetzesübertreter).</i> darf (die Zeugenunterschriften) eines kahlen Scheidebriefes ergänzen<sup class="footnote-marker">84</sup><i class="footnote"> wenn zwei (nach einer in der Gemara 81b angeführten amoräischen Ansicht: drei) auch sonst zulässige Zeugen unterzeichnet sind.</i>; so sagt Ben Nannos. R. Akiba sagt: Nur Verwandte, die sonst als Zeugen zulässig sind, dürfen sie ergänzen<sup class="footnote-marker">85</sup><i class="footnote"> nicht aber andere sonst als Zeugen Unzulässige, da zu befürchten ist, daß man diese auch sonst als Zeugen verwenden würde (Talmud 81b). Es darf übrigens nur ein sonst unzulässiger Zeuge unterschrieben sein; alle übrigen müssen auch sonst zulässige sein (Talmud 81b und 82a).</i>. Was ist ein „kahler Scheidebrief“? Einer, der mehr Falten als Zeugen (unterschriften) hat<sup class="footnote-marker">86</sup><i class="footnote"> Ein „kahler Scheidebrief“ ist ein „gefalteter Scheidebrief“ (<span dir="rtl">גט מקשר</span>), der zu wenig Zeugenunterschriften hat. Über den <span dir="rtl">גט מקשר</span> handelt Mischna Baba batra X, 1f.; über den Ort der Zeugenunterschriften im <span dir="rtl">גט מקשר</span> sind die Meinungen der Amoräer verschieden (vgl. Baba batra 160b, 161a und b). Aus den genannten Quellen ist nicht klar ersichtlich, wie eine solche Urkunde beschaffen war. Nach den meisten Erklärern hat man eine Zeile des Bogens geschrieben, die zweite leer gelassen und diese mit der ersten zusammengefaltet und genäht. Hierauf hat man wieder die dritte Zeile geschrieben, die vierte leer gelassen und diese mit der dritten zusammengefaltet, und so fort bis zum Ende des wesentlichen Teiles der Urkunde (<span dir="rtl">תורף</span>). Der unwesentliche Teil der Urkunde (<span dir="rtl">טופס</span>) war nicht gefaltet. Eine solche Urkunde hatte mindestens drei Falten. Auf jeder Falte war auf der Außenseite des unbeschriebenen Stückes ein Zeuge unterschrieben, so daß eine solche Urkunde mindestens drei Zeugen hatte. Sind jedoch mehr Falten daran, so müssen, wie dies unsere Mischna lehrt, entsprechend mehr Zeugen unterzeichnet sein. Der Zweck der Herstellung einer solchen gefalteten Urkunde, die nicht nur bei Scheidebriefen üblich war, mag darin bestanden haben, die Beteiligten auf die Wichtigkeit der Handlung hinzuweisen und den Text vor Fälschungen zu bewahren. Nach Baba batra 160b wurde das Falten des Scheidebriefes bei Ehescheidungen der Priester angeordnet, damit sie während der langen Zeit, die die Anfertigung eines solchen Scheidebriefes erfordert, sich die Sache überlegen und sich von der Frau, die sie nach erfolgter Scheidung nicht zurücknehmen dürfen (Lev. 21, 7), nicht übereilt scheiden lassen. (Vgl. zur Herstellung und Form des <span dir="rtl">גט מקשר</span> Dr. L. Fischer im Jahrbuch der Jüdisch-Literarischen Gesellschaft IX, S. 52ff. und S. 84ff.)</i>.
+
+Chapter 9
+
+Wenn jemand, der sich von seiner Frau scheiden ließ, zu ihr gesagt hat<sup class="footnote-marker">1</sup><i class="footnote"> bei der Übergabe des Scheidebriefes.</i>: „Du seist nun jedem Menschen erlaubt<sup class="footnote-marker">2</sup><i class="footnote"> zur Ehe.</i>, nur nicht dem N. N.“, so erklärt sie R. Eliëser für erlaubt<sup class="footnote-marker">3</sup><i class="footnote"> Der Scheidebrief ist gültig.</i>. Die Weisen aber erklären sie für verboten. Wie soll er tun? Er soll ihn<sup class="footnote-marker">4</sup><i class="footnote"> den Scheidebrief.</i> ihr abnehmen und ihr ihn nochmals geben und zu ihr sagen: „Du seist nun jedem Menschen erlaubt.“ Wenn er es<sup class="footnote-marker">5</sup><i class="footnote"> diese ausschließende Bestimmung.</i> in ihn<sup class="footnote-marker">4</sup><i class="footnote"> den Scheidebrief.</i> geschrieben hat, so ist er, auch wenn er es wieder ausradiert hat, ungültig.
+(Wenn jemand gesagt hat<sup class="footnote-marker">6</sup><i class="footnote"> zu seiner Frau bei der Übergabe des Scheidebriefes.</i>: „Du seist nun jedem Menschen erlaubt<sup class="footnote-marker">2</sup><i class="footnote"> zur Ehe.</i>, nur nicht meinem Vater, deinem Vater, meinem Bruder, deinem Bruder, einem Sklaven, einem Nichtjuden“, oder sonst jemandem, dessen Eheschließung mit ihr ungültig ist<sup class="footnote-marker">7</sup><i class="footnote"> wie bei den genannten Personen. Es ist dies bei allen von der Tora wegen Blutsverwandtschaft bei Strafe der Ausrottung (<span dir="rtl">כרת</span>) verbotenen Ehen der Fall (Talmud 85a).</i>, so ist er<sup class="footnote-marker">8</sup><i class="footnote"> der Scheidebrief.</i> gültig<sup class="footnote-marker">9</sup><i class="footnote"> weil in diesen Fällen die Worte des Mannes keine ausschließende Bestimmung darstellen, da die Eheschließung mit den genannten Personen ohnehin nicht rechtsgültig wäre.</i>. (Wenn er gesagt hat): „Du seist nun jedem Menschen erlaubt, nur nicht als Witwe einem Hohenpriester, als Geschiedene oder Chaluza<sup class="footnote-marker">10</sup><i class="footnote"> s. S. 323, N. 7.</i> einem gemeinen<sup class="footnote-marker">11</sup><i class="footnote"> dorts. N. 8.</i> Priester<sup class="footnote-marker">12</sup><i class="footnote"> Auch auf Grund der jetzt erfolgten Scheidung würde die Frau als Geschiedene einem Priester zur Ehe verboten. <span dir="rtl">גרושה ,אלמנה</span> und <span dir="rtl">חלוצה</span> steht hier also ungenau.</i>, als Bastardin<sup class="footnote-marker">13</sup><i class="footnote"> s. S. 323, N. 9.</i> oder Nethina<sup class="footnote-marker">14</sup><i class="footnote"> dorts. N. 10.</i> einem Israeliten<sup class="footnote-marker">15</sup><i class="footnote"> d. i. einem Nichtpriester.</i>, als Tochter eines Israeliten einem Bastard oder Nathin“, oder sonst jemandem, dessen Eheschließung mit ihr gültig ist<sup class="footnote-marker">16</sup><i class="footnote"> wenn sie nicht verheiratet ist, wie bei den genannten Personen. Bei sämtlichen nach der Tora verbotenen Ehen, bei denen die Übertretung weder mit der Strafe der Ausrottung (<span dir="rtl">כרת</span>) noch mit gerichtlicher Todesstrafe (<span dir="rtl">מיתת בית דין</span>) bedroht ist, ist die Eheschließung rechtsgültig, also auch die mit einem zum Judentum übergetretenen Ammoniter und Moabiter (Deut. 23, 4) oder mit einem zum Judentum übergetretenen Ägypter und Edomiter im ersten und zweiten Geschlecht (Deut. 23, 8—9; Talmud 85a).</i>, wenn auch eine Gesetzesübertretung damit verbunden ist, so ist er ungültig<sup class="footnote-marker">17</sup><i class="footnote"> weil in diesen Fällen die Worte des Mannes eine ausschließende Bestimmung darstellen.</i>.
+Der Hauptbestandteil<sup class="footnote-marker">18</sup><i class="footnote"> <span dir="rtl">גוף</span> wörtl. „Körper“ übertr. „Hauptsache“. Vgl. <span dir="rtl">עצמו</span> (<span dir="rtl">כל</span>) S. 314, N. 37.</i> des Scheidebriefes lautet: „Du bist nun jedem Menschen erlaubt.“<sup class="footnote-marker">2</sup><i class="footnote"> zur Ehe.</i> R. Jehuda sagt: (Er lautet): „Und dieses sei dir von mir Scheidungsschrift, Entlassungsbrief und Befreiungsurkunde<sup class="footnote-marker">19</sup><i class="footnote">. Die Reihenfolge der drei Ausdrücke wird verschieden angegeben. Manche Texte: <span dir="rtl">גט פטורין ,ספר תרוכין ,אגרת שבוקין</span>; Maim. (<span dir="rtl">הלכות גירושין</span> IV, 12) u. a. <span dir="rtl">ספר תרוכין, גט פטורין, אגרת שבוקין</span>. Im Mischnatext des Jeruschalmi u. a. fehlt <span dir="rtl">גט פטורין</span>.</i>, damit du gehen kannst, um dich mit wem du willst zu verheiraten.“<sup class="footnote-marker">20</sup><i class="footnote"> Es muß aus dem Scheidebrief ersichtlich sein, daß der Mann mit ihm und nicht etwa mündlich die Scheidung vollzieht (Talmud 85b).</i> Der Hauptbestandteil des Freibriefes<sup class="footnote-marker">21</sup><i class="footnote"> s. I, N. 21.</i> lautet: „Du bist nun eine Freie; du gehörst nun dir selber an.“<sup class="footnote-marker">22</sup><i class="footnote"> Veranlaßt durch das Vorhergehende, führt die Mischna den Text des Freibriefes einer Sklavin an. In manchen Edd. statt dessen der entsprechende Text des Freibriefes eines Sklaven: <span dir="rtl"> הרי אתה בן חורין, הרי אתה לעצמך</span>.</i>
+Drei Scheidebriefe sind ungültig<sup class="footnote-marker">23</sup><i class="footnote"> nach den Rabbinen. Die Frau darf, wenn sie einen solchen Scheidebrief erhalten hat, nicht eine neue Ehe eingehen; s. noch N. 26.</i>; wenn sie<sup class="footnote-marker">24</sup><i class="footnote"> die Frau nach Erhalt eines solchen Scheidebriefes.</i> aber geheiratet hat, so ist das Kind<sup class="footnote-marker">25</sup><i class="footnote"> aus der neuen Ehe.</i> unbemakelt<sup class="footnote-marker">26</sup><i class="footnote"> d. h. kein Bastard (<span dir="rtl">ממזר</span>), weil nach der Tora ein solcher Scheidebrief gültig ist. Vgl. auch Mischna Jebamot III, 8. Ob die neue Ehe nach den Rabbinen wieder geschieden werden muß, darüber besteht eine Meinungsverschiedenheit unter den Amoräern. Nach einer Ansicht muß die Ehe geschieden werden, wenn noch kein Kind geboren ist; wenn ein Kind bereits geboren ist, nicht. Nach einer anderen Ansicht muß die Ehe in keinem Falle getrennt werden (Talmud 86b).</i>. Wenn er<sup class="footnote-marker">27</sup><i class="footnote"> der Mann.</i> ihn mit eigener Hand geschrieben hat und keine Zeugen darauf (unterzeichnet) sind<sup class="footnote-marker">28</sup><i class="footnote"> die eigene Handschrift ersetzt geschehenenfalls die Zeugen (vgl. Tossafot auf 3b s. v. <span dir="rtl">שלשה גטין פסולין</span>).</i>; wenn Zeugen darauf (unterzeichnet) sind, aber kein Datum darauf ist; wenn ein Datum darauf ist, aber nur ein Zeuge darauf (unterzeichnet) ist<sup class="footnote-marker">29</sup><i class="footnote"> Nach einer amoräischen Ansicht (Talmud 86a und b) spricht auch hier die Mischna von dem Fall, daß der Mann selbst den Scheidebrief geschrieben hat. Andernfalls wäre, wenn nur ein Zeuge ihn unterschrieben hat, der Scheidebrief auch nach der Tora ungültig und das Kind ein Bastard (vgl. Raschi z. St.). Danach will, wie dies Raschi z. St. erklärt, die Anführung des ersten Falles: <span dir="rtl">כתב בכתב ידו ואין עליו עדים</span> lehren, daß das Kind unbemakelt ist, obwohl gar kein Zeuge unterzeichnet ist; die Anführung des letzten Falles: <span dir="rtl">אין בו אלא עד אחד</span>, daß der Scheidebrief rabbinisch ungültig ist, obwohl ein Zeuge unterzeichnet ist. Nach einer andern amoräischen Ansicht (Talmud dorts.) aber ist hier von einem Scheidebrief die Rede, den ein Schreiber geschrieben und ein Zeuge unterzeichnet hat. Der Schreiber ersetzt geschehenenfalls den zweiten Zeugen (vgl. Raschi zur Mischna).</i>. Diese drei Scheidebriefe sind ungültig; wenn sie aber geheiratet hat, so ist das Kind unbemakelt. R. Eliëser sagt: Auch wenn keine Zeugen darauf (unterzeichnet) sind, er ihn ihr aber vor Zeugen gegeben hat, ist er gültig<sup class="footnote-marker">30</sup><i class="footnote"> auch wenn der Mann ihn nicht eigenhändig unterschrieben hat.</i>, und sie kann (damit von hypothekarisch belasteten Gütern<sup class="footnote-marker">31</sup><i class="footnote"> s. S. 150, N. 48.</i> (ihre Ketuba) einfordern, denn daß die Zeugen den Scheidebrief unterschreiben, hat man lediglich des allgemeinen Wohles<sup class="footnote-marker">32</sup><i class="footnote"> s. IV, N. 7.</i> wegen verordnet<sup class="footnote-marker">33</sup><i class="footnote"> R. Eliëser ist der Ansicht <span dir="rtl">עדי מסירה כרתי</span> (IV, N. 14). Der vorangeh. anonyme Mischnalehrer (<span dir="rtl">תנא קמא</span>) ist hingegen der Ansicht <span dir="rtl">עדי חתימה כרתי</span> (I, N. 31; vgl. Tossafot auf 86a s. v. <span dir="rtl"> שלשה גטין פסולין</span> und dazu <span dir="rtl">מהרש״א</span>).</i>.
+Wenn zwei (Männer) zwei gleichlautende<sup class="footnote-marker">34</sup><i class="footnote"> Die Namen stimmen überein.</i> Scheidebriefe geschickt haben<sup class="footnote-marker">35</sup><i class="footnote"> damit man sie ihren Frauen übergebe.</i> und diese miteinander vermischt worden sind, so gibt man beide der einen (Frau) und beide der andern<sup class="footnote-marker">36</sup><i class="footnote"> so daß jede der beiden Frauen den für sie bestimmten Scheidebrief bekommen hat.</i>. Daher ist, wenn einer der beiden (Scheidebriefe) verlorengegangen ist, der zweite nichtig<sup class="footnote-marker">37</sup><i class="footnote"> Der Scheidebrief darf für keine der beiden Frauen zur Verwendung kommen, da man in jedem Falle besorgen muß, daß er vielleicht für die andere Frau bestimmt ist.</i>. Wenn fünf (Männer) gemeinschaftlich einen Scheidebrief geschrieben haben: „N. N. läßt sich von der N. N. scheiden und N. N. von der N. N.“ und die Zeugen darunter (unterzeichnet) sind<sup class="footnote-marker">38</sup><i class="footnote"> Nach der Erklärung des Amoräers R. Jochanan bedeutet dies: Es wurde am Anfang des Formulares das Datum geschrieben, darauf die in der Mischna angeführten Worte und hierauf der übrige Teil des Scheidebriefes für alle fünf Frauen gemeinsam. Nach der Erklärung des Amoräers R. Simon ben Lakisch aber mußte noch vor den in der Mischna angegebenen Worten die Zusammenfassung stehen: … <span dir="rtl">אני פלוני ופלוני</span> … <span dir="rtl">גרשנו נשותינו פלונית ופלונית</span> „Wir N. N. und N. N. … lassen uns von unseren Frauen N. N. und N. N. … scheiden.“ Andernfalls wäre so wie im nächsten in der Mischna besprochenen Fall der Scheidebrief nur für die letzte Frau verwendbar (Talmud 76b und 77a).</i>, so ist er für alle gültig und wird jeder einzelnen (Frau) gegeben. Wenn aber für jede einzelne (Frau) ein besonderer Text<sup class="footnote-marker">39</sup><i class="footnote"> <span dir="rtl">טופס</span> gr. τύπος, lat. typus „Form, Umriß“.</i> geschrieben worden ist<sup class="footnote-marker">40</sup><i class="footnote"> D. h. es wurde auf ein gemeinsames Blatt für jede einzelne ein besonderes Formular geschrieben und das Datum bei jedem Scheidebrief wiederholt. Die Zeugenunterschriften stehen am Schlusse des Blattes (Talmud dorts., vgl. Maim. Mischnakommentar).</i> und die Zeugen darunter (unterzeichnet) sind, so ist nur der, mit dem die Zeugen(unterschriften) mitgelesen werden<sup class="footnote-marker">41</sup><i class="footnote"> d. h. der letzte Scheidebrief.</i>, gültig<sup class="footnote-marker">42</sup><i class="footnote"> weil sich die Zeugenunterschriften möglicherweise nur auf ihn beziehen.</i>.
+Wenn man zwei Scheidebriefe nebeneinander<sup class="footnote-marker">43</sup><i class="footnote"> auf ein Blatt.</i> geschrieben hat, und zwei hebräische Zeugen darunter von dem einen (Scheidebrief) zu dem andern unterzeichnet sind, und zwei griechische<sup class="footnote-marker">44</sup><i class="footnote"> d. h. griechisch sprechende Juden.</i> Zeugen darunter von dem einen (Scheidebrief) zu dem andern unterzeichnet sind<sup class="footnote-marker">45</sup><i class="footnote"> Die vier untereinanderstehenden Zeugenunterschriften, die jede den Namen des Zeugen und den Namen seines Vaters enthält (N. N. Sohn des N. N.), füllen die volle Breite der beiden Scheidebriefe aus. Bei einer hebräischen Zeugenunterschrift befindet sich dann der Name des Zeugen rechts, also unter dem rechtsstehenden Scheidebrief, der Name des Vaters links, unter dem linksstehenden. Bei der griechischen Zeugenunterschrift aber (die griechische Schrift geht von links nach rechts) steht dann umgekehrt der Name des Zeugen unter dem linksstehenden Scheidebrief, und der Name des Vaters unter dem rechtsstehenden (vgl. Maim. Mischnakommentar).</i>, so ist der (Scheidebrief), mit dem die ersten Zeugen(unterschriften) mitgelesen werden<sup class="footnote-marker">46</sup><i class="footnote"> der rechtsstehende. Auf diesen beziehen sich die hebräischen Zeugenunterschriften; s. vorherg. N.</i>, gültig. Wenn ein hebräischer und ein griechischer Zeuge, ein hebräischer und ein griechischer Zeuge<sup class="footnote-marker">47</sup><i class="footnote"> Manche Texte: <span dir="rtl">עד אחד עברי ועד אחד יוני עד אחד יוני ועד אחד עברי</span>.</i> darunter von dem einen (Scheidebrief) zu dem andern unterzeichnet ist, so sind beide (Scheidebriefe) ungültig<sup class="footnote-marker">48</sup><i class="footnote"> Nach der Erklärung des Jeruschalmi (zur Mischna) sind im ersten Falle der linksstehende und im letzten Falle beide Scheidebriefe darum ungültig, weil die notwendigen Zeugenunterschriften zu weit von ihrem Text entfernt stehen resp. von ihm durch etwas nicht zum Scheidebrief Gehöriges getrennt sind. Im ersten Falle sind die auf den linksstehenden Scheidebrief sich beziehenden griechischen Zeugenunterschriften von seinem Text über zwei Zeilen entfernt, was nicht gestattet ist. Im letzten Falle ist der rechtsstehende Scheidebrief ungültig, weil die zweite auf ihn sich beziehende hebräische Zeugenunterschrift von seinem Text über zwei Zeilen entfernt ist und überdies von der ersten Zeugenunterschrift durch den Namen des Vaters des ersten griechischen Zeugen getrennt ist. Der linksstehende Scheidebrief ist ungültig, weil die erste auf ihn sich beziehende griechische Unterschrift von seinem Text durch den Namen des Vaters des ersten hebräischen Zeugen getrennt ist, die zweite aber vollends über drei Zeilen von seinem Text entfernt und durch die Vaternamen der jüdischen Zeugen getrennt ist. Die Gemara des babylonischen Talmud aber lehnt eine solche Erklärung mit den Worten ab: <span dir="rtl">וכ״ת כיון דמופלג בשני שטין לא והאמר חזקיה מלאהו בקרובים כשר</span>. D. h. die Scheidebriefe können hier nicht wegen des zu großen Abstandes der Zeugenunterschriften vom Text ungültig werden, da der Zwischenraum durch die Zeugenunterschriften des jeweils anderen Scheidebriefes ausgefüllt ist, so wie eine Urkunde nicht ungültig wird, wenn der zu große Zwischenraum zwischen Text und Zeugenunterschrift durch die Unterschrift von Verwandten, die als Zeugen untauglich sind, ausgefüllt ist. Vielmehr ist im ersten Falle der Mischna der linksstehende Scheidebrief darum ungültig, weil zu befürchten ist, daß diesmal ausnahmsweise auch der eine oder beide griechische Zeugen in Nachahmung der vor ihnen unterschriebenen hebräischen Zeugen nach hebräischer Art sich unterzeichnet haben, d. h. also rechts ihren eigenen Namen und links den Namen des Vaters gesetzt haben, so daß dann der linksstehende Scheidebrief nur von einem resp. überhaupt von keinem Zeugen unterschrieben wäre. Dementsprechend ist im letzten Falle der linksstehende Scheidebrief ungültig, weil zu befürchten ist, daß der eine oder beide griechische Zeugen nach hebräischer Art unterschrieben haben, der rechtstehende aber, weil zu befürchten ist, daß diesmal ausnahmsweise der zweite hebräische Zeuge so wie der vor ihm unterzeichnete griechische Zeuge unterzeichnet hat, also seinen Namen unter den linksstehenden und den Namen des Vaters unter den rechtsstehenden Scheidebrief gesetzt hat, so daß dieser nur von einem Zeugen unterzeichnet wäre (Talmud 87b; vgl. Tossafot z. St. s. v. <span dir="rtl">עד אחד עברי ועד אחד יוני</span> und Maim. Mischnakommentar).</i>.
+Wenn man etwas von dem Text des Scheidebriefes übriggelassen und auf die zweite Kolumne<sup class="footnote-marker">49</sup><i class="footnote"> auf demselben Pergamentblatt, so daß die beiden Teile nebeneinander stehen. <span dir="rtl">דף</span> wörtl. Brett.</i> geschrieben hat, und die Zeugen darunter<sup class="footnote-marker">50</sup><i class="footnote"> unter der zweiten Kolumne.</i> (unterzeichnet) sind, so ist er gültig<sup class="footnote-marker">51</sup><i class="footnote"> Es muß aber an den Rändern des Pergamentblattes zu erkennen sein, daß nichts weggeschnitten worden ist (Talmud 88a).</i>. Wenn die Zeugen am Kopf der Kolumne<sup class="footnote-marker">52</sup><i class="footnote"> über dem Scheidebrief.</i> unterschrieben haben, oder an der Seite, oder bei einem einfachen Scheidebrief<sup class="footnote-marker">53</sup><i class="footnote"> der nicht gefaltet ist, während beim gefalteten (<span dir="rtl">גט מקשר</span>) die Zeugen auf der Rückseite unterschreiben (vgl. VIII, N. 86). Vgl. auch Mischna Baba batra X, 1.</i> auf seiner Rückseite, so ist er ungültig. Wenn man den Kopf eines (Scheidebriefes) mit dem Kopf eines andern zusammengesetzt<sup class="footnote-marker">54</sup><i class="footnote"> <span dir="rtl">הקיף</span> Hiph‘il von <span dir="rtl">נקף</span> „kreisen, umgeben“, dann auch „nahe sein, anhangen“.</i> hat<sup class="footnote-marker">55</sup><i class="footnote"> Die Scheidebriefe stehen übereinander auf einem Blatt, die Texte beider beginnen in der Mitte des Blattes und verlaufen nach entgegengesetzten Richtungen.</i> und die Zeugen in der Mitte<sup class="footnote-marker">56</sup><i class="footnote"> zwischen den Scheidebriefen.</i> (unterzeichnet) sind, so sind beide ungültig<sup class="footnote-marker">57</sup><i class="footnote"> weil sich die Zeugenunterschriften auf keinen der beiden beziehen.</i>. (Wenn man) den Schluß des einen (Scheidebriefes) mit dem Schluß des andern (zusammengesetzt hat)<sup class="footnote-marker">58</sup><i class="footnote"> Die Texte beginnen an den gegenüberliegenden Rändern des Blattes.</i> und die Zeugen in der Mitte (unterzeichnet) sind, so ist der (Scheidebrief), mit dem die Zeugen(unterschriften) mitgelesen werden,<sup class="footnote-marker">59</sup><i class="footnote"> d. h. der, dessen Ende die Oberseite der Buchstaben, aus denen die Zeugenunterschrift besteht, zugewandt ist.</i> gültig. (Wenn man) den Kopf des einen (Scheidebriefes) mit dem Schluß des andern (zusammengesetzt hat)<sup class="footnote-marker">60</sup><i class="footnote"> Die Texte stehen untereinander und werden in gleicher Richtung gelesen.</i> und die Zeugen in der Mitte (unterzeichnet) sind, so ist der (Scheidebrief), mit dessen Schluß die Zeugenunterschriften) mitgelesen werden<sup class="footnote-marker">61</sup><i class="footnote"> der obere.</i>, gültig.
+Wenn ein Scheidebrief hebräisch geschrieben ist und seine Zeugenunterschriften griechisch sind, oder er griechisch (geschrieben) ist und seine Zeugenunterschriften hebräisch sind, oder wenn eine Zeugenunterschrift hebräisch und eine griechisch ist, oder wenn der Schreiber und ein Zeuge ihn geschrieben haben<sup class="footnote-marker">62</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 88a) bedeutet <span dir="rtl">כתב</span> hier als gemeinsames Prädikat zu <span dir="rtl">סופר</span> und <span dir="rtl">עד</span>: unterzeichnen. Danach besagt die Mischna, daß der Scheidebrief gültig ist, wenn der Schreiber selbst und noch ein Zeuge ihn unterschrieben haben. (Es ist nicht zu befürchten, daß der Mann einen andern mit der Unterzeichnung beauftragt hat und man den Schreiber, um ihn nicht zu beschämen, unterzeichnen ließ.) Diese Erklärung muß auch nach der in N. 29 als erste angeführten Ansicht gegeben werden (vgl. Raschi auf 86b s. v. <span dir="rtl">ורב</span>). Nach der dort als zweite angeführten Ansicht aber spricht die Mischna hier von einem Scheidebrief, den ein Schreiber geschrieben und nur ein Zeuge unterzeichnet hat. Daß in Mischna 4 ein solcher Scheidebrief für ungültig, hier aber für gültig erklärt wird, wird durch die Erklärung in Übereinstimmung gebracht, daß dort von einem nicht bewährten Schreiber, hier aber von einem bewährten (<span dir="rtl">מובהק</span>) die Rede ist (Talmud 86b).</i>, so ist er gültig. (Wenn die Zeugenunterschrift lautet): „N. N., Zeuge“, so ist er gültig; (wenn): „Sohn des N. N., Zeuge“, so ist er gültig; (wenn): „N. N., Sohn des N. N.“, ohne daß er „Zeuge“ geschrieben hat, so ist er gültig. So<sup class="footnote-marker">63</sup><i class="footnote"> auf die letzte Weise. In manchen Texten folgt der Satz <span dir="rtl">עושין</span> … <span dir="rtl">וכך</span> dem im vorliegenden Texte folgenden Satz: .<span dir="rtl">כשר</span> … <span dir="rtl">כתב</span></i> pflegten auch die Reingesinnten in Jerusalem zu tun. Wenn man seinen Beinamen<sup class="footnote-marker">64</sup><i class="footnote"> nach der Gemara (88a): der Stammesname, Name des Ahns. Die Etymologie des Wortes ist dunkel.</i> oder ihren Beinamen geschrieben hat, so ist er gültig. Ein durch Israeliten erzwungener<sup class="footnote-marker">65</sup><i class="footnote"> <span dir="rtl">מעשה</span>, ed Lowe <span dir="rtl">מעוסה</span>, pass. von Pi“el <span dir="rtl">עַשֵֹּה</span> ar. <span dir="rtl">עַסִּי</span> „kneten, pressen, zwingen“; vgl. <span dir="rtl">עִשֹּוּ</span> Ez. 28, 3 und 8 (Ges.-Buhl Wb<sup class="footnote-marker"><xref rid="su">17</xref></sup>, S. 624 s. v. <span dir="rtl">עשה</span> II).</i> Scheidebrief<sup class="footnote-marker">66</sup><i class="footnote"> d. h. wenn das jüdische Gericht den Mann zu einer vom Gesetz vorgeschriebenen Scheidung von seiner Frau zwingt.</i> ist gültig<sup class="footnote-marker">67</sup><i class="footnote"> obwohl eine Scheidung ohne Einwilligung des Mannes ungültig ist. Mischna Arachin V, 6 wird dies näher erklärt: <span dir="rtl">וכן אתה אומר בגטי נשים כופין אותו עד שיאמר רוצה אני</span> „So ist es auch bei Scheidebriefen. Man nötigt ihn, bis er sagt: Es ist mein eigener Wille.“ Wieso dann von einer willentlichen Scheidung die Rede sein kann, erklärt Maim. <span dir="rtl">הלכות גירושין</span> II, 28 durch die hier in Übersetzung wiedergegebenen Worte: „Als ,gezwungen‘ kann nur einer bezeichnet werden, der gedrängt und genötigt wird eine Sache zu tun, die zu tun er nach der Tora nicht verpflichtet ist, wie z. B. einer, der geschlagen wird, bis er (etwas) verkauft oder hergibt. Der aber, den sein böser Trieb überwältigt hat, ein Gebot nicht zu tun oder ein Verbot zu übertreten, und nun geschlagen wird, bis er das, was zu tun er verpflichtet ist, tut, oder bis er das, was zu tun verboten ist, unterläßt, der ist nicht von uns gezwungen worden, sondern umgekehrt hat er selbst sich vergewaltigt durch seinen bösen Sinn. Wenn daher einer (der nach dem Gesetz dazu verpflichtet ist) sich von seiner Frau nicht scheiden lassen will — er will aber zu Israel gehören und alle Gebote halten und von allen Übertretungen lassen; es hat ihn nur sein böser Trieb überwältigt — und dann, wenn er geschlagen wird, bis sein Trieb schwach geworden ist, erklärt: ,Es ist mein eigener Wille‘, so scheidet er sich willentlich“ (vgl. auch Hirsch, Kommentar zu Lev. 1, 3).</i>, ein durch Nichtjuden (erzwungener) aber ungültig. Wenn ihn aber die Nichtjuden schlagen und zu ihm sagen: „Tu, was die Israeliten dich heißen!“, so ist er gültig<sup class="footnote-marker">68</sup><i class="footnote"> weil in diesem Falle die Nichtjuden lediglich als Beauftragte der jüdischen Gerichtsbarkeit gelten. In vielen Texten fehlt das Wort <span dir="rtl">כשר</span>, ohne daß dadurch der Sinn des Satzes alterniert würde (vgl. Tossafot auf 88b, s. v. <span dir="rtl"> ובעובדי כוכבים</span>).</i>.
+Wenn über sie<sup class="footnote-marker">69</sup><i class="footnote"> über eine unverheiratete Frau.</i> in der Stadt das Gerücht geht, daß sie angetraut worden ist<sup class="footnote-marker">70</sup><i class="footnote"> ohne daß eine gültige Zeugenaussage vorliegt. Das Gerücht muß aber durch verschiedene Indizien bekräftigt sein (Talmud 89a).</i>, so gilt sie als angetraut<sup class="footnote-marker">71</sup><i class="footnote"> insofern als sie keinen andern außer den Betreffenden heiraten darf.</i>; daß sie geschieden worden ist, so gilt sie als geschieden<sup class="footnote-marker">72</sup><i class="footnote"> Nach einer amoräischen Erklärung bezieht sich dies auf die Frau, von der eingangs die Rede ist. Wenn, nachdem das Gerücht verbreitet war, daß sie geheiratet hat, neuerdings das Gerücht sich verbreitet, daß sie wieder von dem Manne geschieden worden ist, so darf sie wieder jeden andern heiraten. (Keinesfalls aber könnte auf Grund eines auch noch so starken Gerüchtes eine verheiratete Frau als geschieden und damit jedermann zur Ehe erlaubt erklärt werden; vgl. Raschi zur Mischna.)</i>; nur darf nicht ein Grund<sup class="footnote-marker">73</sup><i class="footnote"> der das Gerücht abschwächt und aufhebt. <span dir="rtl">אמתלא</span> ed Lowe <span dir="rtl">מיתלה</span> (hebr. <span dir="rtl">משל</span>) „Ausrede, Begründung“.</i> vorhanden sein. Was ist ein (solcher) Grund? (Wenn es heißt): „N. N. hat sich von seiner Frau unter einer Bedingung<sup class="footnote-marker">74</sup><i class="footnote"> zu <span dir="rtl">תנאי</span> vgl. S. 119, N. 63 .</i> scheiden lassen“<sup class="footnote-marker">75</sup><i class="footnote"> weil die Bedingung vielleicht nicht erfüllt wurde.</i>; „Er hat ihr das Trauungsobjekt zugeworfen, und es war zweifelhaft, ob es näher zu ihr oder zu ihm lag“<sup class="footnote-marker">76</sup><i class="footnote"> so daß die Gültigkeit zweifelhaft ist; vgl. S. 16, Mischna Jebamot III, 8 und dorts. Nn. 49—51.</i>; das ist ein (solcher) Grund.
+Bet-Schammai sagen: Man darf sich von seiner Frau nur scheiden lassen, wenn man an ihr etwas Schändliches gefunden hat, denn es heißt (Deut. 24, 1): „ … weil er an ihr etwas Schändliches gefunden hat…“<sup class="footnote-marker">77</sup><i class="footnote"> der ganze Vers: <span dir="rtl">כי יקח איש אשה ובעלה והיה אם לא תמצא חן בעיניו כי מצא בה ערות דבר וכתב לה ספר כריתת ונתן בידה ושלחה מביתו. </span>.</i>. Bet-Hillel aber sagen: Auch wenn sie seine Speise anbrennen ließ, denn es heißt: „ … weil er an ihr etwas Schändliches gefunden hat …“ R. Akiba sagt: Auch wenn er eine andere gefunden hat, die schöner ist als sie, denn es heißt (dorts.): „ … so sei es, wenn sie keine Gunst findet in seinen Augen …“
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+Mishnah Gittin
+משנה גיטין
+Mishnah Yomit by Dr. Joshua Kulp
+http://learn.conservativeyeshiva.org/mishnah/
+
+Mishnah Gittin
+
+
+
+Chapter 1
+
+One who brings a get from abroad [to the Land of Israel] must declare, “In my presence it was written and in my presence it was signed.” Rabban Gamaliel says: even one who brings it from Rekem or from Heger. Rabbi Eliezer says: even one who brings it from Kefar Ludim to Lud. The sages, however, say: declaration “In my presence it was written and in my presence it was signed” is required only from one who brings a get from abroad or who takes it there. One who brings [a get] from one province to another province in foreign lands is also required to declare, “In my presence it was written, and in my presence it was signed.” Rabban Shimon ben Gamaliel says: even from one hegemony to another hegemony.
+Rabbi Judah says: From Rekem eastwards, Rekem being like the east; from Ashkelon southwards, Ashkelon being like the south; and from Acco northwards, Acco being like the north. Rabbi Meir says: Acco counts as the land of Israel in the matter of bills of divorce.
+One who brings a get within the land of Israel need not declare, “In my presence it was written and in my presence it was signed.” If there are those who protest [its validity] it must be established through the signatures. If one who brings a get from abroad is not able to declare “In my presence it was written and in my presence it was signed”, if there are witnesses on it, its validity can be established through its signatures.
+Both bills of divorce and writs of emancipation are similar [concerning a messenger] who takes them [abroad from the land of Israel] to one who brings them [from abroad to the land of Israel]. This is one of the ways in which bills of divorce are similar to writs of emancipation.
+Any document which has upon it the signature of a Samaritan is invalid, except for bills of divorce or a writ of emancipation. It happened that a bill of divorce was once brought before Rabban Gamaliel at Kefar Otnai and its witnesses were Samaritan, and he declared it valid. All documents which are accepted in the courts of non-Jew, even if those who signed on the documents are non-Jews, are valid except bills of divorce and of writs of emancipation. Rabbi Shimon says: these also are valid; they were only pronounced [to be invalid] when done by ordinary persons.
+If a man says: “Give this get to my wife or this writ of emancipation to my slave”, if he wants he may change his mind on either document, the words of Rabbi Meir. The Sages say: he may change his mind in the case of the get but not in the case of the writ of emancipation, since a benefit may be conferred on a person not in his presence but a disability may be imposed on him only in his presence; for if he does not want to maintain his slave he is permitted, but if he does not want to maintain his wife he is not permitted. Rabbi Meir said to them: behold, he disqualifies his slave from eating terumah [by emancipating him] in the same way that he disqualifies his wife [by divorcing her]? They said to him: [the slave is disqualified] because he is the priest’s property. If a man says, “Give this get to my wife or this writ of emancipation to my slave”, and dies [before they are given], they do not give [the documents] after his death. [If he said], “Give a maneh to so-and-so” and died, the money should be given after his death.
+
+Chapter 2
+
+If one brings a get from abroad and declares: “It was written in my presence” but not, “It was signed in my presence”; “It was signed in my presence” but not “It was written in my presence”; “All of it was written in my presence and in my presence but only one of the witnesses signed in my presence”; “Half was written in my presence but both witnesses signed in my presence”; [in all these cases] the get is invalid. If one says “It was written in my presence” and another says, “It was signed in my presence”, the get is invalid. If two say, “It was written in our presence” and another says, “It was signed in my presence”, it is invalid. Rabbi Judah declares it valid. If one says, “It was written in my presence” and two say, “It was signed in our presence”, it is valid.
+If [a get was] written by day and signed on the [same] day, written by night and signed on the [same] night, written by night and signed on the day [following], it is valid. If it was written by day and signed on the night [following], it is invalid. Rabbi Shimon validates it, for Rabbi Shimon used to say that all documents written by day and signed on the [following] night are invalid except bills of divorce.
+They write [a get] with any material, with ink, with arsenic, with red chalk, with gum or with sulfate of copper or with anything which is lasting. It may not be written with liquids or with fruit juice or with anything that is not lasting. They write [a get] on anything: on an olive leaf, on the horn of an ox and he must give her the ox, or on the hand of a slave--and he must give her the slave. Rabbi Yose the Galilean says: they do not write [a get] on anything living or on food.
+They do not write [a get] on something still attached to the ground. If he wrote it on something still attached, and then detached and signed and given to the wife, it is valid. Rabbi Judah invalidates it until it is both written and signed on something detached from the ground. Rabbi Judah ben Batera says: they do not write [a get] on a sheet from which writing has been erased nor on semi-finished parchment, for it can be faked. But the sages validate [such a get].
+All are qualified to write a get, even a deaf-mute, an imbecile and a minor. A woman may write her own get and a man his own receipt [for the ketubah], since the document is upheld only by its signatures. All are qualified to bring a get except a deaf-mute, an imbecile, a minor, a blind person and a non-Jew.
+If the minor had received the get [in order to deliver it] and then became of age; or the deaf-mute [received the get and then] his speech was restored; or the blind person [received the get and then] his sight was restored; or the imbecile [received the get and then] his reason returned; or the Gentile [received the get and then] converted, [the get] is invalid. But if a person of sound senses [received the get] and then became a deaf-mute and then recovered his speech; or one with sight [received the get and then] became blind and then recovered his sight; or one who was sane [received the get and then] went insane and then recovered his reason, [the get] is valid. The general principle is that anyone who begins and finishes [his mission] in full possession of his mental faculties is qualified.
+Even the women who are not trusted to say “Her husband died,” are trusted to bring her get: her mother-in-law, the daughter of her mother-in-law, her rival wife, her sister-in-law (husband’s brother’s wife) and the daughter of her husband. What is the difference between the get and death? The writing [on the get] proves [that she is divorced.] A woman may bring her own get but she must say, “In my presence it was signed and in my presence it was delivered.”
+
+Chapter 3
+
+Any get which is not written [expressly] for the woman [for whom it is intended] is invalid. How is this so? If a man was passing through the street and heard the voice of a scribe dictating “So-and-so divorces so-and-so from such and such a place” and he says “that is my name and that is the name of my wife”, it is not a valid [document] with which to divorce his wife. Moreover: if he wrote [a get] with which to divorce his wife and changed his mind and a person found him and said to him, “My name is the same as yours and my wife’s name the same as your wife’s”, it is not a valid [document with which the second] may divorce his wife. Moreover: if he had two wives with the same name and wrote a get with which to divorce the elder, he may not use it to divorce the younger. Moreover: if he said to the scribe, “Write [a get] and I will divorce whichever I choose,” it is not a valid [document] with which to divorce his wife.
+[A scribe] who writes out formulas of bills of divorce must leave blank spaces for the name of the man and the name of the woman and the date. [A scribe who writes] loan documents must leave blank spaces for the name of the lender, the name of the borrower, the amount of money and the date. [A scribe who writes] sale documents must leave blank spaces for the name of the seller, the name of the purchaser, the amount of money, the property and the date; [These spaces must be left blank] because of the “takkanah” (enactment). Rabbi Judah disqualifies all of them. Rabbi Elazar validates all of them valid except divorce documents, as it says, “He writes for her” (Deut 24:1), expressly for her.
+One who brings a get and loses it on the way: If he finds it immediately it is valid, and if not it is not valid. If he finds it in a small bag or in a folder if he recognizes it, it is valid. If one brings a get and left [the husband] when [the husband] was an old man or sick, he should deliver it to her on the presumption that he is still alive. If the daughter of an ordinary Israelite is married to a priest and her husband goes abroad, she continues eating terumah on the presumption that he is still alive. If a man sends a sin-offering from abroad they sacrifice it on the presumption that he is still alive.
+Three statements were made by Rabbi Elazar ben Parta before the Sages, and they upheld his words. About [people in] a besieged town; And about [people on] a ship listing at sea; And a person who has been brought to court [in a capital case] that they are presumed to be alive. [However, concerning people] in a besieged town which has been captured; Or [people in] a ship which has been lost at sea; Or a person who has been led out to execution we put upon them all of the stringencies of their being alive and all of the stringencies of their being dead. The daughter of an Israelite who has married a priest or the daughter of a priest who has married an Israelite may not eat of the terumah.
+If one bringing a get in the land of Israel becomes sick, he can send it with another. But if [the husband] said to him, “Take for me from her such-and-such an object”, he may not send it [the get] with another, since the husband may not want his deposit in the hand of another.
+If one bringing a get from abroad becomes sick, he may arrange a court of law and send him [on with the get,] declaring before them, “In my presence it was written and in my presence it was signed.” And the last agent is not required to say, “In my presence it was written and in my presence it was signed”, rather he declares, “I am the messenger of a court.”
+If a man lends money to a priest or a levite or a poor man on condition that he can may separate [terumah or tithes] from their portion, he may do so, in the presumption that they are still alive, and he need not be concerned that the priest or the levite may have died or the poor man may have become rich. If they died, he must obtain the permission of the heirs. If he made the loan in the presence of the court, he need not obtain permission from the heirs.
+If a man sets aside produce in order to count it as terumah and tithe, or money in order to count it as second tithe, he may continue to count it as such in the presumption that they still exist. If they are lost, he must be concerned from time period to time period, the words of Rabbi Elazar ben Shammua. Rabbi Judah says: at three seasons they check the wine: when the east wind begins to blow at the end of Sukkot, when the buds first appear [on the vine], and when the juice begins to form in the grapes.
+
+Chapter 4
+
+If man sends a get to his wife and then catches up with the messenger, or sends a messenger after the original messenger, and says to him, “The get which I gave you is annulled”, then it is annulled. If the husband arrives at his wife before [the messenger] or sends a messenger to her and says, “The get which I sent to you is annulled”, then it is annulled. Once the get has reached her hand, he cannot annul it.
+Originally, a husband would bring together a court wherever he was and annul the get. Rabban Gamaliel the Elder established that this should not be done, because of tikkun olam. Originally the husband would change his name, or his wife’s name, or the name of his town or of his wife’s town. Rabban Gamaliel the Elder established that he should write, “The man so-and-so or any name that he has,”; “the woman so-and-so or any name that she has,” because of tikkun olam.
+A widow is paid back [her kethubah] from the property of orphans only by taking an oath. [When the court] refrained from imposing an oath on her, Rabban Gamaliel the Elder established that she could take any vow which the orphans wanted and collect her kethubah. Witnesses sign their names on a get because of tikkun olam. Hillel instituted the prosbul because of tikkun olam.
+A [non-Jewish] slave [of a Jew] was taken captive and then ransomed [by a third party]: If [he is ransomed] to be a slave he goes back to slavery. If [he is ransomed] as a free man he does not go back to slavery. Rabban Shimon ben Gamaliel says: in either case he goes back to slavery. If a man makes his slave a pledge [for a debt] to another man and then he emancipates him, according to the “letter of the law” the slave is not liable to do anything. But because of tikkun olam we force his [second] master to emancipate him and he [the slave] writes a document for his purchase price. Rabban Shimon ben Gamaliel says that the slave does not write the document but rather the one who emancipates him.
+One who is half a slave and half free works for his master one day and for himself one day, the words of Beth Hillel. Beth Shammai said to them: you have set things right for the master but you have not set things right for the slave. He cannot marry a female slave because he is already half free, and he cannot marry a free woman because he is half a slave. Shall he then decease [from having children]? But wasn’t the world only made to be populated, as it says, “He did not create it as a waste, he formed it to be inhabited” (Isaiah 45:18)? Rather because of tikkun olam we compel his master to emancipate him and he writes a document for half his purchase price. Beth Hillel retracted [their opinion and] ruled like Beth Shammai.
+If a man sells his slave to a Gentile or [to someone living] outside the land [of Israel] the slave goes free. Captives should not be redeemed for more than their value, because of tikkun olam. Captives should not be helped to escape, because of tikkun olam. Rabban Shimon ben Gamaliel says [that the reason is] to prevent the ill-treatment of fellow captives. Torah scrolls of the law, tefillin and mezuzoth are not bought from Gentiles at more than their value, because of tikkun olam.
+If a man divorces his wife because of ill-repute, he cannot remarry her. If because of a vow, he cannot remarry her. Rabbi Judah says: [if he divorces her] for vows which she made in front of many people, he may not remarry her, but if for vows which she did not make in front of many people, he may remarry her. Rabbi Meir says: [if he divorces her] for a vow which requires the investigation of a sage, he may not remarry her, but if for one which does not require the investigation of a sage, he may remarry her. Rabbi Eliezer says: they only forbid that one because of that one. Rabbi Yose son of Rabbi Judah said: a case happened in Sidon of a man who said to his wife, “Konam, if I do not divorce you”, and he did divorce her, and the Sages permitted him to remarry her because of tikkun olam.
+A man divorces his wife because she is an aylonit: Rabbi Judah says he may not remarry her, But the sages say that he may remarry her. She marries someone else and has children from him and then demands her ketubah settlement [from her first husband]: Rabbi Judah said, they say to her, “Your silence is better than your speaking.”
+If a man sells himself and his children to a Gentile, he is not to be redeemed but his children are to be redeemed after the death of their father. If a man sells his field to a Gentile, and an Israelite bought it back, he has to bring, the purchaser must bring first fruits from it, because of tikkun olam.
+
+Chapter 5
+
+Damages are paid out of [property of] the best quality; A creditor pays out of land of medium quality, And a ketubah is paid out of land of the poorest quality. Rabbi Meir says that a ketubah is also paid out of medium quality land.
+Payment cannot be recovered from mortgaged property where there free property is available, even if it is only of the lowest quality. Payment can be recovered from orphans only from land of the lowest quality.
+[Creditors] do not collect from mortgaged property for produce consumed, for the improvement of property, [and payment] for the maintenance of a widow and daughters, because of tikkun olam. The finder of a lost article is not required to take an oath, because of tikkun olam.
+If orphans relied on a householder or if their father appointed a guardian for them, he must tithe their produce. A guardian who was appointed by the father of the orphans is required to take an oath. [A guardian who was] appointed by the court does not need to take an oath. Abba Shaul says that the rule is the reverse. One who renders impure [someone else’s pure food] or mixes terumah [with someone else’s non-terumah produce] or makes a libation [with someone else’s wine], if he does so inadvertently, he is exempt, but if intentionally he is liable. Priests who intentionally made someone else’s sacrifice piggul in the Temple are liable.
+Rabbi Yohanan ben Gudgada testified concerning a deaf-mute whose father had given her in marriage, that she could be sent away with a bill of divorcement; And concerning a minor, daughter of an Israelite who married a priest, that she could eat terumah, and if she died her husband inherited from her; And concerning a stolen beam that had been built into a palace, that it might be restored by the payment of its value, because of the enactment to encourage repentance. And concerning a sin-offering that had been stolen, and this was not known to many, that it caused atonement because of the welfare of the altar.
+There was no Sicaricon in Judea for those killed in war. After the war’s slaughter ended there is Sicaricon there. How so? If a man buys a field from the Sicaricon and then buys it again from the original owner, his purchase is void, but if he buys it first from the original owner and then from the Sicaricon it is valid. If a man buys [a piece of a married woman’s property] from the husband and then buys it from the wife, the purchase is void, but if he buys it first from the wife and then from the husband it is valid. This was [the ruling] of the first mishnah. The court that came after them said if a man buys property from the Sicaricon he had to give the original owner a quarter [of the value]. When is this so? When the original owners cannot buy it themselves, but if they can they have preemption over everyone else. Rabbi assembled a court and they decided by vote that if the property had been in the hands of the Sicaricon twelve months, whoever purchased it first acquired the title, but he had to give a quarter [of the price] to the original owner.
+A deaf-mute can gesture and be gestured at [and thereby conduct transactions]. Ben Betera says that he may make lip-motions, if the transaction is of movable property. The purchase or sale done by young children in movable property is valid.
+These were the rules they laid down because of the ways of peace: A priest is called up first to read the Torah and after him a Levite and then an Israelite, because of the ways of peace. An “eruv” is placed in the room where it has always been placed, because of the ways of peace. The cistern which is nearest to the channel is filled first, because of the ways of peace. [Taking of] beasts, birds and fishes from traps [set by others] is robbery, because of the ways of peace. Rabbi Yose says that it is actual robbery. [Taking away] anything found by a deaf-mute, an idiot or a minor is robbery, because of the ways of peace. Rabbi Yose says that it is actual robbery. If a poor man strikes [down olives] on top of an olive tree, [taking the fruit] that is beneath him is robbery. Rabbi Yose says that it is actual robbery. Poor Gentiles are not prevented from gathering gleanings, forgotten sheaves, and the corners of the field, because of the ways of peace.
+A woman may lend to another woman who is suspected of not observing the sabbatical year a fan or a sieve or a handmill or a stove, but she should not sift or grind with her. The wife of a “haver” may lend to the wife of an “am ha-aretz” a fan or a sieve and may winnow and grind and sift with her, but once she has poured water over the flour she should not touch anything with her, because we do not assist those who commit a transgression. All these rules were only said because of the ways of peace. Gentiles may be wished luck in the Sabbatical year but not Israelites and greeting may be given to them, because of the ways of peace.
+
+Chapter 6
+
+If a man says, “Receive this get on behalf of my wife”, or, “Carry this get to my wife”, if he desires to retract [before the wife receives it] he may do so. If a woman says, “Receive the get on my behalf”, [and he does so], if [the husband] wants to retract he may not do so. Therefore if the husband said to him, “I do not want you to receive it on her behalf, but rather carry it and give it to her”, then if he wishes to retract he may do so. Rabban Shimon ben Gamaliel says: even if the wife says “Take for me”, [and he does so] the husband may not retract.
+A woman who said [to an agent], “Receive my get for me” requires two sets of witnesses, two to say, “In our presence she told him”, and two to say, “In our presence he received [the get] and tore it”. Even if the first set are the same [witnesses] as the latter set or if there was one in the first set and one in the second, and one joined with them [for both testimonies]. If a young girl is betrothed, both she and her father may receive her get. Rabbi Judah said that two [different] hands cannot take possession as one. Rather her father alone may receive her get. One who is not able to keep her get is not capable of being divorced.
+If a young girl says, “Receive my get for me”, it is not a get until the get reaches her hand. Therefore, if [the husband] wishes to retract, he may retract, since a minor cannot appoint an agent. But if her father said to him, “Go and receive a get for my daughter”, the husband may not retract. If a man says, “Give this get to my wife in such-and-such a place” and he gives it to her in another place, [the get is] invalid. [If he says,] “She is in such-and-such a place”, and he gives it to her in another place, [it is] valid. If a woman says, “Receive my get in such-and-such a place” and he receives it for her in another place, [it is] invalid. Rabbi Eliezer says it valid. [If she says,] “Bring me my get from such-and-such a place” and he brings it from somewhere else, [it is] valid.
+[If a woman says to an agent], “Bring me my get”, she may eat terumah until the get reaches her hand. [If she says,] “Receive for me my get”, she is forbidden to eat terumah immediately. [If she says,] “Receive for me my get in such-and-such a place”, she can eat terumah until the get reaches that place. Rabbi Eliezer says that she is forbidden immediately.
+If a man says, “Write a get and give it to my wife”, [or] “Divorce her”, [or] “Write a letter and give it to her”, then they should write it and give it to her. If he said, “Release her”, [or] “Provide for her”, [or] “Do for her as the law dictates”, [or] “Do the proper thing for her”, he has not said anything. Originally they said that if a man was being led out to execution and said, “Write a get for my wife”, they may write a get and give [it to her]. Later they said, even if he were leaving for a sea voyage or for a caravan journey. Rabbi Shimon Shezuri says: even if he were dangerously ill.
+If a man had been thrown into a pit and cried out, “Whoever hears his voice should write a get for his wife”, those who hear should write a get and give it to her. If a healthy man says, “Write a get for my wife”, his intention is merely to play with her. It once happened that a man in good health said, “Write a get for my wife”, and then went up on to a roof and fell and died, and Rabban Shimon ben Gamaliel said that the Sages said: if he had thrown himself down this is a get, but if the wind had blown him over it was not a get.
+If a man said to two people, “Give a get to my wife”, or to three people, “Write a get and give it to my wife”, they must write it and give it. If he said to three persons, “Give a get to my wife”, they may tell others to write the get because he has made them into a court, the words of Rabbi Meir. And this is the halakhah which Rabbi Hanina a man of Ono brought from prison: “I have received a tradition that if a man says to three persons, ‘Give a get to my wife’, they may tell others to write it, because he has made them into a court. Rabbi Yose said: We said to the messenger, we also have a tradition that even were he to say to the great court in Jerusalem, ‘Give a get to my wife’, they must learn [to write] and write the get and give it. If a man says to ten persons, “Write a get”, one writes, and two sign as witnesses. [If he said,] “All of you write”, one writes and all sign. Therefore, if one of them dies, the get is invalid.
+
+Chapter 7
+
+If a man is gripped by the kordiakos illness and says, “Write a get for my wife”, he has not said anything. If he says, “Write a get for my wife”, and is then gripped by kordiakos and then says, “Do not write it”, his latter words are of no effect. If he becomes mute, and they say to him, “Should we write a get for your wife”, and he nods his head, he is tested three times. If he answers ‘no’ and ‘yes’ properly each time, then they should write the get.
+They said to him, “Shall we write a get for your wife”, and he said to them, “Write!”, and they then told a scribe and he wrote and witnesses and they signed even if they wrote it and signed it and gave it back to him and he gave it to her, the get is void until he himself says to the scribe “Write” and to the witnesses, “Sign”.
+[If a husband says], “This is your get if I die”, [or] “This is your get if I die from this illness”, [or] “This is your get after my death”, he has not said anything. [If he says, “This is your get] from today if I die”, [or “This is your get] from now if I die”, the get is valid. [If he says, “This is your get] from today and after [my] death”, it is both a get and not a get. If he dies [without offspring] she must perform halizah but she cannot marry the husband’s brother. [If he said], “This is your get from today if I die from this illness”, and he then got up and went about and fell sick and died, we estimate [the probable cause of his death]; if he died from the first illness, the get is valid, but otherwise not.
+She should not be alone with him except in the presence of witnesses, even a slave or a handmaid [any witness is sufficient] except for her own female slave, since she can take liberties in front of her own handmaid. What is her status during those days? Rabbi Judah says that she is regarded as a married woman in every respect. Rabbi Yose says that she is both divorced and not divorced.
+[If a husband says], “This is your get on condition that you give me two hundred zuz”, she is divorced and she has to give [him the money]. [If he says], “On condition that you give [the money to] within thirty days from now, if she gives him within thirty days she is divorced, but if not she is not divorced. Rabban Shimon ben Gamaliel says: “It happened in Sidon that a man said to his wife, “This is your get on condition that you give me my robe”, and his robe was lost, and the Sages said that she should give him its value in money.
+[If a husband says], “This is your get on condition that you look after my father”, [or] “On condition that you nurse my child” How long must she nurse? Two years. Rabbi Judah says, eighteen months. If the child dies or the father dies, the get is valid. [If he says], “This is your get on condition that you look after my father for two years”, [or] “On condition that you nurse my child for two years”, if the child dies or if the father says, “I don’t want you to look after me”, even though she has not caused him to complain, the get is invalid. Rabban Shimon ben Gamaliel says: something like this is a get. Rabban Shimon ben Gamaliel said a general rule: wherever the obstacle does not arise from her side, the get is valid.
+ [If a husband says,] “This is your get if I do not return within thirty days”, and he was going from Judea to Galilee, if he got as far as Antipatras and then returned, his condition is broken. [If he says,] “This is your get if I do not return within thirty days”, and he was going from Galilee to Judea, if he got as far as Kefar Otnai and then returned, the condition is broken. [If he said,] “This is your get if I do not return within thirty days”, and he was going into foreign parts, if he got as far as Acco and then returned his condition is broken. [If he said,] “This is your get as long as I shall keep away from you for thirty days”, even though he came and went and came and went, since he was not secluded with her, the get is valid.
+[If a husband says,] “This is your get if I do not return within twelve months”, and he dies within twelve months, it is not a get. [If he says,] “This is your get from now if I do not return within twelve months”, and he dies within twelve months, it is a get. 
+[If a husband says,] “If I do not come back within twelve months, write a get and give it to my wife”, and they wrote a get before twelve months had passed and gave it to her after, it is not a get. [If he said,] “Write a get and give it to my wife if I do not come back within twelve months”, and they wrote it before the twelve months had passed and gave it after, it is no get. Rabbi Yose says: like this is a get. If they wrote it after twelve months and delivered it after twelve months and he died, if the delivery of the get preceded his death the get is valid, but if his death preceded the delivery of the get it is not valid. If it is not known which was first, this is the woman about whom they said, “[She is] divorced and not divorced.”
+
+Chapter 8
+
+If a husband throws a get to his wife, and she is in her house or in her courtyard, she is divorced. If he throws it to her in his house or in his courtyard, even though it is with her on the same bed, she is not divorced. If he throws it into her lap or into her basket, she is divorced.
+If he said to her, “Take in this debt document”, or if she found it behind him and read it and it turned out to be her get, it is not a get, until he says to her, “Here is your get.” If he put it into her hand while she was asleep and when she woke up she read it and found it was her get, it is not a get until he says to her, “Here is your get.” If she was standing in the public domain and he threw it to her, if it lands near her she is divorced, but if it lands near him she is not divorced. If it lands midway, she is divorced and not divorced.
+Similarly with betrothals and similarly with a debt. If a man’s creditor said to him, “Throw me my debt”, and he threw it to him, if it lands nearer to the creditor, the borrower is credited [with paying back his debt]; if it lands nearer to the borrower, the borrower is still obligated [to repay the money]; if it lands midway, they divide. If she was standing on a roof and he threw it up to her, as soon as it reaches the airspace of the roof, she is divorced. If he was above and she below and he threw it to her, once it has left the space of the roof, [even were it to be immediately] erased or burnt, she is divorced.
+Bet Shammai says: a man may divorce his wife with an old get, but Bet Hillel forbids this. What is meant by an old get? One where he was secluded with her after he wrote it.
+If the get was dated by an unfit kingship, by the empire of Medea, by the empire of Greece, by the building of the Temple or by the destruction of the Temple, Or if being in the east he wrote “in the west”, or being in the west he wrote “in the east”, She must leave this one and that one, and she also requires a get from this one and that one. She has no ketubah, no usufruct, no support money or worn clothes, neither from this one nor from that one. If she has taken anything from this one or that one, she must return it. The child from this one or that one is a mamzer. Neither this one nor that one may impurify himself for her. Neither this one and that one has a claim to whatever she may find, nor what she makes with her hands, nor to invalidate her vows. If she was the daughter of an Israelite, she becomes disqualified from marrying a priest; if the daughter of a Levite, from the eating of tithe; and if the daughter of a priest, from the eating of terumah. Neither the heirs of this one nor the heirs of that one are entitled to inherit her ketubah. And if [the husbands] die, the brother of the one and the brother of the other must perform halitzah, but may not contract yibbum. If his name or her name or the name of his town or the name of her town was wrongly given, she must leave both husbands and all the above consequences apply to her.
+With regard to all of the near relatives concerning whom they said “their rivals are permitted to marry [without halitzah]”: If the rival wives went and married and it was then found that this one (the near relative) was an aylonit, [the rival wife who married] must leave both husbands and all these consequences apply to her.
+If a man marries his sister-in-law and her rival wife goes and marries another man and it was found that the first is an aylonit, the other must leave both husbands and all these consequences apply to her.
+If a scribe wrote a get for the husband and a receipt for the wife and by mistake gave the get to the wife and the receipt to the husband and the two exchanged them and after some time the get came out of the hands of the man and the receipt out of the hands of the woman, she must leave both husbands and all these things apply to her. Rabbi Eliezer says: if [it comes out of her hands] immediately, it is not a get, but if [it comes out of her hands] after some time, it is a get; it is not in the power of the first to render void the right of the second. If a man wrote a get with which to divorce his wife and then changed his mind, Bet Shammai says that he has disqualified her from marrying a priest. Bet Hillel says that even if he gave it to her with a certain stipulation, if the condition was not fulfilled, he has not disqualified her for marrying a priest.
+A man divorces his wife and then stays with her over night in an inn: Bet Shammai says: she does not require from him a second get, But Beth Hillel say she does require a second get from him. When is this so? When she was divorced after marriage. And [Beth Hillel] agrees that if she is divorced after betrothal, she does not require a second get from him, because he would not [yet] take liberties with her. If a man marries a [divorced] woman through a “bald” get, she must leave both husbands and all the above-mentioned consequences apply to her.
+A “bald” get anyone can complete its signatures, the words of Ben Nannas. But Rabbi Akiva says that it may be completed only by relatives who are qualified to testify elsewhere. What is a “bald” get? One which has more folds than signatures.
+
+Chapter 9
+
+If a man divorces his wife and said to her, “You are free to marry any man but so-and-so”, Rabbi Eliezer permits her [to marry on the strength of this get], but the rabbis forbid her. What should he do? He should take it back from her and give it to her again saying, “You are free to marry any man.” If he wrote [the restriction] in the get, even though he went back and erased it, it is invalid.
+[If he said,] “You are permitted to any man but my father, your father, my brother, your brother, a slave, a Gentile, or anyone to whom she is incapable of being betrothed,” the get is valid. [If he said,] “You are permitted to anyone but (supposing she was a widow) a high priest, or, (supposing she was a divorcee or a halutzah) an ordinary priest, or, (supposing she was a mamzeret or a netinah) a regular Israelite, or (supposing she was an Israelite) a mamzer or a natin, or anyone who is capable of betrothing her even in transgression, the get is invalid.
+The body of the get is: “Behold you are permitted to any man.” Rabbi Judah says: [he must add] “And this shall be to you from me a writ of divorce and a letter of release and a bill of dismissal, with which you may go and marry any man that you wish.” The body of a writ of emancipation is: “Behold you are a free woman”, “Behold you belong to yourself.”
+There are three gittin which are invalid but if a woman marries [on the strength of one of them] the child is fit: If the husband wrote it with his own hand but there are no witnesses on it. If there are witnesses on it but no date. If it has a date but only one witness. These are three gittin which are invalid but if a woman marries [on the strength of one of them] the child is fit. Rabbi Elazar says even though there are no witnesses on it, as long as he gave it to her in the presence of witnesses it is valid, [and on the strength of it] she may collect her ketubah [even] from mortgaged property, since the witnesses only sign on the get because of tikkun olam.
+Two men sent two identical gittin [to their wives] and they became mixed up they give both of them to this wife and both of them to this wife. Therefore, if one of them was lost the other is void. If five men wrote jointly in the same get, “So-and-so divorces so-and-so and so-and-so [divorces] so-and-so and the witnesses [signed] below, all are valid and the get is to be given to each [of the women]. If the scribe wrote out the formula for each one and the witnesses signed below, only the one with which the signatures are read is valid.
+If two gittin are written [on the same sheet] side by side and the signatures of two witnesses in Hebrew [stretch] from under one to under the other and then signatures of two witnesses in Greek [stretch] from under one get to under the other, the one with which the two first signatures are read is valid. If there is one signature in Hebrew and one in Greek and then another signature in Hebrew and a signature in Greek [stretching] from under one [get] to under the other, both are invalid.
+If he left over some of the get [from the first sheet] and he wrote the rest of the get on the next column and the witnesses [sign] below, [the get is] valid. If the witnesses have signed at the top of the sheet or at the side or on the back of a simple get, it is invalid. If he connected the top of one get to the top of another and the witnesses’ signatures are between the two, both of them are invalid. If the end of one is connected to the end of the other and the witnesses’ signatures are between, the one with which the witnesses’ signatures reads is valid. If the top of one is connected to the bottom of the other and the witnesses’ signatures are in the middle, the one with which the witnesses’ signatures reads is valid.
+A get which was written in Hebrew and whose signatures are in Greek, or was written in Greek and whose signatures are in Hebrew, or which has one Hebrew signature and one Greek signature, or which was written by a scribe and signed by one witness, is valid. [If a man signs], “So-and-so, witness,” it is valid. [If he signs,] “Son of so-and-so, witness, it is valid. [If he signs,] “So-and-so son of so-and-so” and he didn’t write “witness”, it is valid. If he wrote his own family name and hers, the get is valid. And this is how the scrupulous in Jerusalem would do. A get given imposed by court: in the case of a Jewish court is valid, and in the case of a Gentile court is invalid. And with regard to Gentiles, if they beat him and say to him, “Do what the Israelites say to you,” (and it is valid).
+If a report goes out in the town: “[A certain woman is] betrothed,” she is regarded as betrothed; [If a report goes out in the town: “A certain woman is] divorced,” she is regarded as divorced. [This is only the case] provided the report has no qualification. What is meant by a qualification? [If the report is,] “So-and-so divorced his wife with a stipulation” [or], “He threw her the betrothal money, but it is uncertain whether it landed nearer to her or nearer to him” this is a qualification.
+Bet Shammai says: a man should not divorce his wife unless he has found her guilty of some unseemly conduct, as it says, “Because he has found some unseemly thing in her.” Bet Hillel says [that he may divorce her] even if she has merely burnt his dish, since it says, “Because he has found some unseemly thing in her.” Rabbi Akiva says, [he may divorce her] even if he finds another woman more beautiful than she is, as it says, “it cometh to pass, if she find no favour in his eyes”.
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+Mishnah Gittin
+משנה גיטין
+Sefaria Community Translation
+https://www.sefaria.org
+
+Mishnah Gittin
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+[With regard to] one who brings a bill of divorce from overseas and said, "It was written in my presence, but it was not signed in my presence;" [or,] "It was signed in my presence but it was not written in my presence;"  [or,] "The whole [bill of divorce] was written in my presence, but [only] half of it  was signed in my presence;" [or,] "Half of it was written in my presence and all of it was signed in my presence," it is invalid. [If] one says, "It was written in my presence," and one says, "It was signed in my presence," it is invalid. [If] two say, "It was written in our presence," and one says, "It was signed in my presence," it is invalid. But Rabbi Yehudah declares it valid. [If] one says, "It was written in my presence," and two say, "It was signed in our presence," it is valid.
+If it was written in the daytime and signed in the daytime,  [or written] at night and signed at night, [or written] at night, but signed in the daytime, it is valid. If it was written in the daytime, but signed at night, it is invalid. But Rabbi Shimon declares it valid, as Rabbi Shimon would say, "All documents written during the daytime and signed at night are invalid, except for bills of divorce."
+One may write [a bill of divorce] with any [material]: with ink, with paint, with red paint, with gum, or with vitriol black, and with every other permanent material. One may not write [it] with a drink, nor with fruit juice, nor with any impermanent material. One may write [it] on anything: on an olive leaf; on a cow's horn, but he must give her the cow; on the hand of a slave, but he must give her the slave. Rabbi Yossi HaGelili says, "One may not write on anything that has the spirit of life, nor on foods." 
+One may not write [it] on anything that is attached to the ground. [If] one wrote it on something attached, [and] he detached it and signed it and gave it to her, it is valid. Rabbi Yehudah declares it invalid, until its writing and its signing be on something that is detached [from the ground]. Rabbi Yehudah ben Beteirah says, "One may not write it erased paper, nor on hide prepared for writing, because it can be [easily] forged." But the Sages declare it valid.
+All are qualified to write a bill of divorce, even a deaf-mute, a <i>shoteh</i> and  a minor. A woman may write her own bill of divorce, and the husband his receipt [for the amount of the <i>ketubah</i> [monetary settlement payable to a married woman upon divorce or the death of her husband] he has paid her], because the affirmation of legal documents depends solely on the signers. All are valid [agents] to bring a bill of divorce, except for a deaf-mute, an <i>shoteh</i>, a minor, a blind person, and a non-Jew.
+[If] a minor accepted a bill of divorce [to deliver] and came of age [before he delivered it], or a deaf person and he recovered his hearing, or a blind person and he recovered his sight, or a <i>shoteh</i> [a person who exhibits signs indicating profound mental incompetence] and he became mentally competent, or a non-Jew and he converted, [the bill of divorce] is invalid. But [if he] was hearing, and became deaf and then recovered his hearing; or he was seeing, and he became blind, and then recovered his sight; or a mentally competent person, and he became a <i>shoteh</i>, and then became mentally competent again, it is valid. This is the rule: Any case in which [at] the beginning and end [he] was with [his] full faculties, it is valid.
+Even those women who are not believed to say [with regard to a woman], "Her husband died," are believed to bring her bill of divorce: her mother-in-law, and the daughter of her mother-in-law, her sister-wife, the wife of her husband's brother, and her husband's daughter. What is the difference between [testifying about] a bill of divorce and [about] death? Because [with regard to the bill of divorce] the writing, [i.e., the bill itself,] proves [the testimony to be accurate]. A woman herself may bring her own bill of divorce, but she must declare, "It was written and signed in my presence."
+
+Chapter 3
+
+
+
+Chapter 4
+
+[With regard to] one who sends a bill of divorce to his wife [via a messenger], and then catches up with the messenger, or sent [another] messenger after the first, and said, "The bill of divorce that I gave to you is cancelled," then it is cancelled.  If the husband preceded the messenger [in getting] to the woman, or if he sent [a second] messenger, and he said to her, "The bill of divorce that I sent you is cancelled," then it is cancelled. If [he makes this statement] from, [i.e., after,] the moment that the bill of divorce reached her hands, he can no longer cancel it.
+At first, a man [who had already sent his wife a bill of divorce by means of a messenger] would set up a religious court in a different place [from where the wife lived] and cancel [the bill of divorce].  Rabban Gamliel the Elder enacted that they not be able to do this, due to [the need for] repairing the world [<i>Tikkun HaOlam</i>].  At first, a man could change his name and her name, the name of his city, or the name of her city.   Rabban Gamliel the Elder enacted that one would write: "The man, So-and-so, and any other name that he has, and the woman, So-and-so, and any other name that she has," due to <i>Tikkun HaOlam</i>.
+A widow may only collect [the debt owed from her <i>ketubah</i>, monetary settlement payable to a married woman upon divorce or the death of her husband] from the property of orphans by [taking] an oath. They stopped imposing an oath; Rabban Gamliel the Elder enacted that she may make a vow with regard to whatever they desire, and collects her <i>ketubah</i>.  Witnesses sign on a bill of divorce, due to <i>Tikkun HaOlam</i>.  Hillel instituted the <i>pruzbul</i> [a court-issued exemption from the Sabbatical year cancellation of a personal loan] due to <i>Tikkun HaOlam</i>. 
+[With regard to] a slave who was kidnapped and they ransomed him, if [he was ransomed] in order to be a slave, he may be enslaved. If [he was ransomed] to be a free man, he may not be enslaved. Rabban Shimon ben Gamliel says: "Either way he may be enslaved." [With regard to] a slave whose master mortgaged him to others, and then freed him, the baseline law is that the slave is not obligated at all. However, due to <i>Tikkun HaOlam</i> they force his [second] master to free him, and [the slave must] write a document [of debt] for his money's worth to him. Rabban Shimon ben Gamliel says: "[The slave] does not write [a debt document], rather the [original] one who freed him [does]."
+One who is half slave and half free-man, serves his master one day and [works for] himself one day. These are the words of Beit Hillel. Beit Shammai said to them: "You have repaired [the situation] for his master, but for himself you have not repaired it. To marry a maidservant is impossible [i.e., forbidden], for he is half-free. [To marry] a free-woman is impossible, for he is half-slave. And was not the world created for the sake of reproduction, as it says (Isaiah 45:18) "Not for emptiness did He create it, but for settlement He formed it." Rather, due to <i>Tikkun HaOlam</i>, we force his master and he makes him a free-man, and [the slave] writes a document [of debt] for half his value. Beit Hillel retracted and ruled in accordance with the words of Beit Shammai.
+[With regard to] one who sells his slave to a non-Jew or to someone outside Eretz Yisrael, [the slave automatically] goes free. We do not ransom captives for more than they are worth, due to <i>Tikkun HaOlam</i>. We do not help captives escape, due to <i>Tikkun HaOlam</i>. Rabban Shimon ben Gamliel says: "[It is] due to the enactment of the captives. We do not buy <i>sefarim</i> [books of the Tanach written in holiness, on parchment, and used for personal or public study, or for reading aloud in public. Sometimes the intent is specifically Torah scrolls], tefillin, and mezuzot from the non-Jews for more than their worth, due to <i>Tikkun HaOlam</i>.
+[With regard to] one who divorced his wife due to her bad reputation, he may not remarry her. If it was because of a vow [that she made], he may not remarry her. Rabbi Yehudah says, "[In the case of] any vow that was known to the public, he may not remarry her. [But for one] that was not known to the public, he may remarry her." Rabbi Meir says, "[In the case of] any vow that required the inspection of a Sage[to determine if it can be annulled], he may not remarry her. If it does not require inspection of a Sage, he may remarry her." Rabbi Eliezer said, "This one was only prohibited due to that one. Rabbi Yossi, son of Rabbi Yehudah, said, "There was an occurrence in Sidon with one man who said to his wife, "I take a vow if I do not divorce you, and he divorced her. The rabbis allowed them to remarry, due to <i>Tikkun HaOlam</i>.
+[With regard to] one who divorces his wife because she is an <i>aiylonit</i> [[a woman with arrested sexual development who cannot bear children], Rabbi Yehudah says, "He may not remarry her." The Sages say, "He may remarry her." If she married someone else, and she had children with him, and she demands her <i>ketubah</i> [from the first husband], Rabbi Yehudah says, "We say to her, 'Your silence is better than your speaking.'"
+[With regard to] one who sells himself and his children to a non-Jew, we do not redeem him.  But we redeem the children after the death of their father.  [With regard to] one who sells his field to a non-Jew, and a Jew buys it back from him, the buyer brings the first fruits from it, due to <i>Tikkun HaOlam</i>.
+
+Chapter 5
+
+[Compensation for] damages are assessed from the highest [quality  field]; and for a creditor, from the medium [quality field]; and for the payment of a <i>ketubah</i> [monetary settlement payable to a married woman upon divorce or the death of her husband], from the lowest [quality field]. Rabbi Meir says, "Even the <i>ketubah</i> [is to be paid] from the medium [quality field.]"
+We do not collect[ payment] from mortgaged property [in the hands of others], when there is unmortgaged property [i.e, belonging to the debtor], even if it is from the lowest quality. We do not collect from the property of orphans except for from the lowest quality.
+We do not extract [payment] for usufruct, for the improvement of the land, or for the food of a wife and daughters [of a former marriage] from mortgaged property, due to repairing the world [<i>Tikkun HaOlam</i>]. And we do not impose an oath upon the finder of an object due to <i>Tikkun HaOlam</i>.
+[With regard to] orphans who are dependent on a [particular] homeowner, or [in the case that] their father had appointed a guardian for them, these people must tithe the [orphans'] fruit. A guardian who was appointed by the father, must take an oath; if the court appointed him need not take an oath. Abba Shaul says, "It is just the reverse." [With regard to] one who renders [fruit belonging to another] ritually impure, or mixes it [with <i>terumah</i>, a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household], or mixes [his wine with other wine used for idolatrous] libations. [If he did so] unwittingly, he is exempt [from paying damages]; if on purpose, he is liable. Kohanim who purposely render sacrifices ‏<i>pigul</i> [a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it outside its permitted time], are liable.
+Rabbi Yochanan ben Gudgodah testified about a deaf woman whose father had married her off that she may leave her marriage with a bill of divorce; and about a female minor Israelite who was married to a Kohen that she may eat <i>terumah</i>, and if she dies her husband inherits her [property]; and about a stolen beam that nwas built into a castle that[ the owner] collects its monetary [value], dut to the enactment of returning[ stolen objects]; and about a stolen sin-offering that was unknown to the public [when offered in the Temple] does provide atonement, due to the enactment [on behalf] of the altar. 
+The law of <i>sikrikon</i> [violent individuals who acquired fields and houses by use or threat of force, including murder] was not in force in Judea during the time of the war when many Jews were being killed, but from that time on it did apply. How so? If one purchased land from the <i>sikrikon</i>, and then he purchased it from its [rightful] owner, the sale is void; however, [if he purchased it] from the owner and then he purchased it from the <i>sikrikon</i>, the sale is valid. If one purchased [a field] from the husband, and then he purchased it from his wife, the sale is void; but [if he purchased it first] from the wife, and then he purchased it from the husband, the sale is valid. This was the first teaching. But a different court decided that one who purchases [a field] from the <i>sikrikon</i> must pay a quarter to the [rightful] owner. This is when it is not in [the owner's] ability to repurchase [his field]; but if he has the ability to repurchase the field, [the owners] are preferred over anyone else [to repurchase the field]. Rabbi [Yehudah HaNasi] established a court and they decided by consensus that if [a field] remained in the hands of  the <i>sikrikon</i> for twelve months, whoever precedes others gains the rights [to purchase the filed] but he must pay a quarter to the [previous] owner.
+A deaf person may indicate and be indicated to [with signs between contracting parties]. Ben Beteirah says, "Mouthing [words] and being mouthed to [is effective] for movable property." [With regard to] children at the age of discernment, their purchase and sale is valid with regard to movable property.
+These are the things they said [i.e., enacted] due to "ways of peace:" A Kohen should read [the Torah] first, and after him a Levite, and after him an Israelite due to "ways of peace;" we place the <i>eruv</i> [halachic merging of separate domains by means of setting aside an amount of food in a designated place] in an old house, due to "ways of peace"; the well nearest to the water-course must be filled first, due to "ways of peace." [With regard to] traps for wild animals, birds or fish or traps are included in the laws of theft, due to "ways of peace." Rabbi Yossi says, "It is actual theft." What a deaf person, a person who exhibits signs indicating severe mental incompetence, or a minor finds [is his own], and [stealing from him] is included in the laws of theft. due to "ways of peace." Rabbi Yossi says, "It is actual theft."  In the case of a poor person beating down olives from the top of a tree, that which is under him is included in the laws of theft. Rabbi Yossi says, "It is actual theft." We do not prevent non-Jewish poor from gathering <i>leket</i>[that which is dropped in the course of harvesting, which is reserved for the poor] the forgotten [grain], and the produce of the corner of the field [reserved for the poor], due to "ways of peace."
+One woman may lend to another who is suspected [not to observe properly the laws] of the Sabbatical year, a flour-sieve, a winnow, a handmill, and a stove, but she may not assist her to winnow nor to grind. The wife of a ‏<i>chaver</i> [one who scrupulously observes the detailed laws of tithes and ritual purity] may lend to the wife of an unlearned person, a flour-sieve or a winnow, and may aid her to winnow, to grind, or to sift; but as soon as water is poured over the flour, she may not further assist her, for we may not aid those who transgress the law. All of [these permitted acts] are due to "ways of peace." We may aid non-Jews [who works in the fields] during the Sabbatical year, but [we may not] aid an Israelite; and we ask how he is, due to "ways of peace."
+
+Chapter 6
+
+[With regard to] one who says, "Accept this bill of divorce on behalf of my wife," or, "Bring this bill of divorce to my wife," he may take it back if he wants. [With regard to ] a woman who said [to a messenger], "Accept my bill of divorce on my behalf," if [the husband] wants to take it back, he cannot. Therefore, if the husband says to [the messenger], "I do not wish that you should accept it on her behalf, rather, go bring it her [as my messenger]," he may take it back if he wants. Rabban Shimon ben Gamliel says, "Even if she said, 'Pick up my bill of divorce,' if [the husband] wants to take it back, he cannot."
+[With regard to] a wife who said, "Accept my bill of divorce on my behalf," she requires two sets of witnesses; two who [must] say, "In our presence she uttered [this order]," and two who [must] say, "In our presence [the messenger] received the bill of divorce and tore it up." Even if the first group is the same as the second group, or one of the first and one of the second pair of witnesses [as long as] another [witness] joins with them. [With regard to] a betrothed pubescent girl, either she or her father may accept her bill of divorce. Rabbi Yehudah says, "Two hands [i.e., people] cannot posses that right at the same time; rather, only her father may accept her bill of divorce." And any female who is unable to take proper care of her bill of divorce, cannot be divorced at all.
+[With regard to] a female minor who said, "Accept my bill of divorce on my behalf," it is not an [effective] bill until it has reached her hands. Therefore, if the husband wished to revoke it, he can do so, because a minor cannot appoint a messenger. However, if her father said [to the messenger], "Go and accept my daughter's bill of divorce on her behalf," if the husband wished to revoke it, he cannot. [With regard to] one who says, "Give this bill of divorce to my wife in the place Such-and-such a place" and [the messenger] gave it to her elsewhere, it is invalid. [But had the husband said merely] "My wife is in Such-and-such a place" and [the messenger] gave it her in another place, it is valid. [With regard to] a woman who says, "Accept my bill of divorce on my behalf in Such-and-such a place," and he accepted it for her in another place, it is invalid;  Rabbi Eliezer declares it valid. [If she said,] "Bring me my bill of divorce from Such-and-such a place," and he brought it from elsewhere, it is valid.
+[If she says,] "Bring me my bill of divorce," she may eat <i>terumah</i> [a portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] until the bill of divorce reaches her hands. [If she says,] "Accept my bill of divorce on my behalf," it is prohibited for her to eat <i>terumah</i> immediately. [If she said,] "Accept my bill of divorce on my behalf in Such-and-such a place," she may eat <i>terumah</i> until the bill of divorce reaches that place; Rabbi Eliezer prohibits it immediately.
+[With regard to] one who says, "Write a bill of divorce , and give it to my wife," or, "Divorce her," or, "Write her a letter and give it her," they shall write it and give it [to her]. [If he said,] "Release her," or, "Provide her her maintenance," or, "Do with her as is customary," or, "Do with her as is proper," he has said nothing [of significance]. Originally, they would say [that with regard to] one who was being led out with an iron collar [to the place of execution], and he said, "Write a bill of divorce for my wife," they shall write it and give it [to her]. They retracted [that] to say, "Even one who is going to sea, or to travel with a caravan [in the desert]." Rabbi Shimon Shazuri says, "Even one who is dangerously ill."
+[With regard to] one who was cast into a pit and said that whoever should hear his voice should write a bill of divorce for his wife, they shall write it and give it [to her]. A healthy person who says, "Write a bill of divorce for my wife," [it is considered as though] he wishes to joke with her. It once happened that a healthy person said, "Write a bill of divorce for my wife," and then went on his roof, and he fell and died. Rabban Shimon ben Gamliel said, "The Sages said, 'If he fell on his own [i.e., purposely], it is a [valid] bill of divorce; if the wind pushed him, it is not a [valid] bill of divorce."
+If one says to two [men], "Give a bill of divorce to my wife," or to three, "Write a bill of divorce, and give it to my wife," they shall write, and give it [to her]. If he said to three, "Give a bill of divorce to my wife," the latter [may] tell others to write it, because he made them a tribunal; these are the words of Rabbi Meir. Rabbi Hanina of Ono brought this law with him from prison, [as he said]: "I have received a tradition, that when he said to three, 'Give my wife a bill of divorce,' that they may tell others to write it, because he made them a tribunal." Rabbi Yossi said, "We said to the messenger, We [also] have a tradition, that even if he said to the High Court in Jerusalem, 'Give my wife a bill of divorce,' that they must learn [the procedures of a bill of divorce], write a bill of divorce, and give it [to her]." If he said to ten [men], "Write a bill of divorce for my wife," one of them shall write, and two [shall] sign it; [but if he said], "Write it all of you," then one shall write, and all [shall] sign it. Therefore, if one of them should die, the bill of divorce becomes void.
+
+Chapter 7
+
+If a person seized with <i>cardiacos</i> [confused condition connected perhaps with hypoglycemia] should say, "Write a bill of divorce for my wife," his words are not to be noticed. If he said [before he was taken ill], "Write a bill of divorce for my wife," and when seized with <i>cardiacos</i>, he said, "Do not write it," his last words are not to be noticed. When a person became dumb, and on being asked, "Shall we write a bill of divorce  for your wife?" nods his head [in token of assent], he shall be questioned three times, and if he [by his motions or gestures] answers rightly the questions proposed to him, both affirmative and negative, they may in that case write a bill of divorce and deliver it to his wife.
+If a person is asked, "Shall we write a bill of divorce for your wife?" and he answered, "Write it;" and they spoke to the scribe, who wrote it, and the witnesses, who signed it: although it was duly written, attested and delivered to the husband, who delivered it to his wife, nevertheless it is ineffective, because it is only then valid when the husband himself orders the scribe to write, and the witnesses to attest it.
+[When a husband says to his wife] "This is your bill of divorce in case I die," or, "If I die of this illness," or, "To take effect after my decease," his words are vain; but if he said, "Here is your bill of divorce, to take effect from this day," or, "from this moment, if I should die," it is a valid bill of divorce. If he said, "To take effect from this day and after my death," it is doubtful whether such bill of divorce is valid or not: and in case he dies [without leaving issue], his widow must perform <i>Chalitsah</i> [the ceremony performed to release a widow of a childless man from the obligation of Levirate marriage], but is not married via <i>Yibbum</i> [a Levirate marriage].  If he said, "This is your bill of divorce from this day if I die of this illness," and he rose [from his sick bed], went out into the street, and became ill again and died: if he died in consequence of a relapse of the former illness the bill of divorce is valid, but not otherwise.
+Under the mentioned circumstances  the wife may not meet the husband but in the presence of witnesses. A slave or a bondwoman is a competent witness for this purpose, her own bondwoman excepted, because a mistress is usually quite familiar with such a one. How is she to be considered during that interval? According to R. Yehudah, "As a married woman in every respect," but according to R. Yose, "As one whose divorce is doubtful."
+If he [a husband] says, "Here is your bill of divorce, on condition that you give me two hundred <i>zuz</i>," she is divorced from the moment she accepts the bill of divorce, and is bound to pay the stipulated amount. If he said, "On condition that you give me [two hundred <i>zuz</i>, or any other sum] within thirty days," and she consented and paid the amount agreed upon within the time stipulated, she is duly divorced, but not if she did not pay it within that time. R. Shimon ben Gamaliel relates, "Once, in Sidon, a husband said to his wife, 'Here is your bill of divorce, on condition that you give me my ‏fine coat,' and she lost it: the sages decided that the bill of divorce should be still valid, if she paid him a sum equal to the value thereof."
+If a husband says to his wife, "Here is your bill of divorce, on condition that you wait on my father," or "suckle my child" [the period allowed for the general duration of suckling a child is two years]. What period is she bound to suckle it? R. Yehudah says, "Eighteen months only, and if during that period the child or the father should die, the bill of divorce is valid." If he said, "Here is your bill of divorce, on condition that you wait on my father for two years," or "suckle my child two years," and either the child or the father dies, or that the latter refuses her services, without being angry with her, the bill of divorce is not valid: but Rabban Shimon ben Gamaliel considers it valid under the mentioned circumstances, for he establishes it as a rule "That every impediment which does not proceed from the part of the wife does not render the bill of divorce void."
+Should a husband say to his wife, "Here is your bill of divorce if I do not return within thirty days," and intending to travel from Judea into Galilee he returned after having proceeded to Antipatris only, he has voided his condition. If he said, "Here is thy bill of divorce if I do not return within thirty days," and intending to travel from Judea to Galilee returns from the village Otenai, he has voided his condition. If he said, "Here is your bill of divorce if I do not return within thirty days," and intending to travel beyond sea he went only as far as Acco and returned, he has voided his condition. If he said, "Here is your bill of divorce if at any time I should stay away from you for thirty days," though he should frequently go and return for that period, the bill of divorce is valid, provided he did not remain alone with her.
+When a husband said to his wife, "Here is your bill of divorce if I do not return within twelve months ," and he died within twelve months, the bill of divorce is void; but if he said, "This is your bill of divorce from the present moment, if I do not return within twelve months from this day," and he died within that time, the bill of divorce is valid.
+When a husband said, "If I do not return within twelve months from this day, write and deliver a bill of divorce to my wife;" if they wrote it within twelve months, but did not deliver it till after that time, the bill of divorce is void. If he said, "Write and deliver a bill of divorce to my wife if I do not return within twelve months from this day;" if they wrote it within that time, but did not deliver it till after the expiration thereof, the bill of divorce is void. R. Yose says, "It is valid in similar cases." If they wrote and delivered it after twelve months, and the husband died meanwhile; if the delivery of the bill of divorce preceded the death of the husband, the bill of divorce is valid;  if the death of the husband preceded the delivery of the bill of divorce, the bill of divorce is void; and where it cannot be ascertained which event was prior to the other, she is to be considered as one whose divorce is doubtful. 
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Gittin/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt b/txt/Mishnah/Seder Nashim/Mishnah Gittin/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt
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+++ b/txt/Mishnah/Seder Nashim/Mishnah Gittin/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt	
@@ -0,0 +1,110 @@
+Mishnah Gittin
+משנה גיטין
+Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]
+https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI
+
+Mishnah Gittin
+
+
+
+Chapter 1
+
+<b>W</b>ER <small>EINEN</small> S<small>CHEIDEBRIEF</small><sup class="footnote-marker">1</sup><i class="footnote"> Den er vom Ehemanne erhalten hat, um ihn seiner Frau zu überreichen.</i> <small>AUS DEM</small> Ü<small>BERSEELANDE BRINGT, MUSS</small><sup class="footnote-marker">2</sup><i class="footnote"> Bei der Übergabe.</i> <small>SAGEN: ER IST VOR MIR GESCHRIEBEN UND VOR MIR UNTERZEICHNET WORDEN</small>; R. G<small>AMLIÉL SAGT, AUCH WER EINEN AUS</small> R<small>EQEM ODER</small> Ḥ<small>EGER</small><sup class="footnote-marker">3</sup><i class="footnote"> Orte an der Grenze Palästinas; nach Onkelos identisch mit den biblischen <span dir="rtl">קדש</span> u. <span dir="rtl">ברד</span>, Gen. 16,14.</i> <small>BRINGT</small>; R. E<small>LIE͑ZER SAGT, AUCH WER EINEN, AUS</small> K<small>EPHAR</small> L<small>UDIM</small><sup class="footnote-marker">4</sup><i class="footnote"> Dieses lag außerhalb des Jisraéllandes, jedoch verkehrten da die Einwohner des nahen Lud, das zum Jisraéllande gehörte.</i> <small>NACH</small> L<small>UD BRINGT</small>. D<small>IE</small> W<small>EISEN SAGEN, NUR WER EINEN AUS DEM</small> Ü<small>BERSEELANDE BRINGT ODER DA EINEN HINBRINGT</small><sup class="footnote-marker">5</sup><i class="footnote"> Aus dem Jisraéllande.</i>, <small>MÜSSE SAGEN: ER IST VOR MIR GESCHRIEBEN UND VOR MIR UNTERZEICHNET WORDEN</small>. W<small>ER EINEN AUS EINER</small> P<small>ROVINZ NACH EINER ANDEREN IM</small> Ü<small>BERSEELANDE BRINGT, MUSS SAGEN: ER IST VOR MIR GESCHRIEBEN UND VOR MIR UNTERZEICHNET WORDEN</small>. R. Š<small>IMO͑N B.</small> G<small>AMLIÉL SAGT, AUCH WENN AUS EINER</small> H<small>EGEMONIE NACH EINER ANDEREN</small>.
+R. J<small>EHUDA SAGTE:</small>  V<small>ON</small> R<small>EQEM AB NACH</small> O<small>STEN</small><sup class="footnote-marker">6</sup><i class="footnote"> Beginnt das nichtjisraélitische Gebiet.</i>, <small>UND</small> R<small>EQEM GEHÖRT ZUM</small> O<small>STEN</small><sup class="footnote-marker">7</sup><i class="footnote"> Und nicht mehr zum Jisraéllande.</i>; <small>VON</small> A<small>ŠQELON AB NACH</small> S<small>ÜDEN, UND</small> A<small>ŠQELON GEHÖRT ZUM</small> S<small>ÜDEN; VON</small> A͑<small>KKO AB NACH</small> N<small>ORDEN, UND</small> A͑<small>KKO GEHÖRT ZUM</small> N<small>ORDEN</small>. R. M<small>EÍR SAGTE</small>: A͑<small>KKO GILT HINSICHTLICH DER</small> S<small>CHEIDEBRIEFE ALS</small> J<small>ISRAÉLLAND</small>. 
+<b>W</b><small>ENN JEMAND EINEN</small> S<small>CHEIDEBRIEF AUS DEM</small> Ü<small>BERSEELANDE BRINGT UND NICHT SAGEN KANN: ER IST VOR MIR GESCHRIEBEN UND VOR MIR UNTERZEICHNET WORDEN, SO IST ER, WENN</small> Z<small>EUGEN AUF DIESEM UNTERZEICHNET SIND, DURCH DIE</small> Z<small>EUGEN ZU BESTÄTIGEN</small>.
+S<small>OWOHL</small> S<small>CHEIDEBRIEFE ALS AUCH</small> F<small>REILASSUNGSBRIEFE, SIE GLEICHEN EINANDER BEIM HINBRINGEN UND BEIM</small> H<small>ERBRIWGEN</small><sup class="footnote-marker">8</sup><i class="footnote"> Der Überbringer muß seine Gegenwart beim Schreiben bekunden.</i>. D<small>IES IST EINER VON DEN</small> P<small>UNKTEN, WORIN</small> S<small>CHEIDEBRIEFE UND</small> F<small>REILASSUNGSBRIEFE EINANDER GLEICHEN</small>.
+<b>J</b><small>EDE</small> U<small>RKUNDE, AUF DER EIN SAMARITANISCHER</small> Z<small>EUGE UNTERSCHRIEBEN IST, IST</small><sup class="footnote-marker">9</sup><i class="footnote"> Da die Samaritaner im Verdacht des Falschzeugnisses stehen.</i><small>UNGÜLTIG, AUSGENOMMEN</small> S<small>CHEIDEBRIEFE UND</small> F<small>REILASSUNGSBRIEFE</small>. E<small>INST BRACHTE MAN</small> R. G<small>AMLIÉL IN</small> K<small>EPHAR</small> U͑<small>THNAJ EINEN VON SAMARITANISCHEN</small> Z<small>EUGEN UNTERZEICHNETEN</small> S<small>CHEIOEBRIEF, UND ER ERKLÄRTE IHN ALS GÜLTIG</small>. <b>A</b><small>LLE AUF NICHTJÜDISCHEN</small> Ä<small>MTERN AUSGEFERTIGTEN</small> U<small>RKUNDEN SIND, OBGLEICH SIE VON</small> N<small>ICHTJUDEN UNTERZEICHNET SIND, GÜLTIG, AUSGENOMMEN</small> S<small>CHEIDEBRIEFE UND</small> F<small>REILASSUNGSBRIEFE</small>. R. Š<small>IMO͑N SAGT, AUCH DIESE SEIEN GÜLTIG; ES</small><sup class="footnote-marker">10</sup><i class="footnote"> Daß sie von Nichtjuden ausgestellt ungültig sind.</i><small>GILT NUR VON DEM</small> F<small>ALLE, WENN SIE VON</small> L<small>AIEN AUSGEFERTIGT SIND</small>.
+<b>W</b><small>ENN JEMAND ZU EINEM GESAGT HAT, DASS ER DIESEN</small> S<small>CHEIDEBRIEF SEINER</small> F<small>RAU ODER DIESEN</small> F<small>REILASSUNGSBRIEF SEINEM</small> S<small>KLAVEN GEBE, SO KANN ER, WENN ER WILL, IN BEIDEN</small> F<small>ÄLLEN ZURÜCKTRETEN – SO</small> R. M<small>EÍR;</small> DIE W<small>EISEN SAGEN, NUR BEI EINEM</small> S<small>CHEIDEBRIEFE, NICHT ABER BEI EINEM</small> F<small>REILASSUNGSBRIEFE, WEIL MAN EINEN IN SEINER</small> A<small>BWESENHEIT BEVORTEILEN KANN, BENACHTEILIGEN ABER KANN MAN EINEN NUR IN SEINER</small> G<small>EGENWART</small>. W<small>ENN ER NÄMLICH SEINEM</small> S<small>KLAVEN DIE</small> E<small>RNÄHRUNG VERWEIGERN WILL, SO DARF</small><sup class="footnote-marker">11</sup><i class="footnote"> Die Scheidung erfolgt zum Nachteile der Frau, dagegen aber die Freilassung des Sklaven zu seinem Vorteile. Durch die Zurückziehung des bereits erteilten Auftrages erfolgt eine Benachteiligung bezw. Bevorteilung der betreffenden abwesenden Person.</i><small>ER DIES, UND WENN ER SEINER</small> F<small>RAU DIE</small> E<small>RNÄHRUNG VERWEIGERN WILL, SO DARF ER DIES</small><sup class="footnote-marker">12</sup><i class="footnote"> Die Scheidung erfolgt zum Nachteile der Frau, dagegen aber die Freilassung des Sklaven zu seinem Vorteile. Durch die Zurückziehung des bereits erteilten Auftrages erfolgt eine Benachteiligung bezw. Bevorteilung der betreffenden abwesenden Person.</i><small>NICHT</small>. E<small>R SPRACH ZU IHNEN</small>: E<small>R MACHT JA SEINEN</small> S<small>KLAVEN FÜR DIE</small> H<small>EBE</small><sup class="footnote-marker">13</sup><i class="footnote"> Wenn der Herr ein Priester ist, so darf auch sein Sklave Hebe essen, somit erfolgt die Freilassung, wodurch ihm der Genuß derselben verboten wird, zu seinem Nachteil.</i><small>UNTAUGLICH, WIE ER SEINE</small> F<small>RAU UNTAUGLICH MACHT</small>!? S<small>IE ERWIDERTEN IHM</small>: W<small>EIL ER SEIN</small> E<small>IGENTUM IST</small><sup class="footnote-marker">14</sup><i class="footnote"> Darf er Hebe essen, u. durch die Freilassung ist er es nicht mehr.</i>.  <b>W</b><small>ENN JEMAND GESAGT HAT, DASS MAN DIESEN</small> S<small>CHEIDEBRIEF SEINER</small> F<small>RAU ODER DIESEN</small> F<small>REILASSUNGSBRIEF SEINEM</small> S<small>KLAVEN GEBE, UND GESTORBEN IST, SO GEBE MAN IHN NICHT NACH SEINEM</small> T<small>ODE; WENN ABER, DASS MAN JEMAND EINE</small> M<small>INE GEBE, UND GESTORBEN IST, SO GEBE MAN SIE IHM NACH SEINEM</small> T<small>ODE</small>.
+
+Chapter 2
+
+<b>W</b>ENN <small>JEMAND EINEN</small> S<small>CHEIDEBRIEF AUS DEM</small> Ü<small>BERSEELANDE BRINGT UND SAGT: ER IST VOR MIR GESCHRIEBEN UND NICHT VOR MIR UNTERZEICHNET WORDEN, ODER: VOR MIR UNTERZEICHNET UND NICHT VOR MIR GESCHRIEBEN, ODER: VOR MIR VOLLSTÄNDIG GESCHRIEBEN UND VOR MIR ZUR</small> H<small>ÄLFTE UNTERZEICHNET, ODER: VOR MIR ZUR</small> H<small>ÄLFTE GESCHRIEBEN UND VOR MIR VOLLSTÄNDIG UNTERZEICHNET, SO IST ER UNGÜLTIG</small>. W<small>ENN EINER SAGT: ER IST VOR MIR GESCHRIEBEN WORDEN, UND EINER SAGT: ER IST VOR MIR UNTERZEICHNET WORDEN, SO IST ER UNGÜLTIG</small>. W<small>ENN ZWEI SAGEN: ER IST VOR UNS GESCHRIEBEN WORDEN, UND EINER SAGT: ER IST VOR MIR UNTERZEICHNET WORDEN, SO IST ER UNGÜLTIG, NACH</small> R. J<small>EHUDA ABER GÜLTIG</small>. W<small>ENN EINER SAGT: ER IST VOR MIR GESCHRIEBEN WORDEN, UND ZWEI SAGEN, ER IST VOR UNS UNTERZEICHNET WORDEN, SO IST ER GÜLTIG</small>.
+<b>W</b><small>ENN ER AM</small> T<small>AGE GESCHRIEBEN UND AM</small> T<small>AGE UNTERZEICHNET, NACHTS</small> <small>GESCHRIEBEN</small> <small>UND NACHTS UNTERZEICHNET, ODER NACHTS</small> <small>GESCHRIEBEN</small> <small>UND AM</small> T<small>AGE UNTERZEICHNET WORDEN IST, SO IST ER</small><sup class="footnote-marker">1</sup><i class="footnote"> Die Nacht gehört zum folgenden Tage, somit ist beides am selben Tage erfolgt.</i><small>GÜLTIG; WENN ABER AM</small> T<small>AGE</small> <small>GESCHRIEBEN</small> <small>UND NACHTS UNTERZEICHNET, SO IST ER UNGÜLTIG, NACH</small> R. Š<small>IMO͑N ABER GÜLTIG</small>. R. Š<small>IMO͑N SAGTE NÄMLICH</small>: A<small>LLE</small> U<small>RKUNDEN, DIE AM</small> T<small>AGE GESCHRIEBEN UND NACHTS UNTERZEICHNET WORDEN SIND, SIND UNGÜLTIG, AUSGENOMMEN</small> S<small>CHEIDEBRIEFE</small>.
+<b>M</b><small>IT ALLEM DARF MAN</small><sup class="footnote-marker">2</sup><i class="footnote"> Den Scheidebrief.</i><small>SCHREIBEN: MIT</small> T<small>INTE</small>, F<small>ARBE</small>, R<small>ÖTEL</small>, G<small>UMMI</small>, S<small>CHWÄRZE</small><sup class="footnote-marker">3</sup><i class="footnote"> Nach anderer Erkl. Vitriol.</i><small>ODER SONST ETWAS, WAS BESTEHEN BLEIBT; MAN SCHREIBE ABER NICHT MIT</small> G<small>ETRÄNKEN</small>, O<small>BSTSAFT ODER SONST ETWAS, WAS NICHT BESTEHEN BLEIBT</small>. A<small>UF ALLES DARF MAN SCHREIBEN, AUF EIN</small> O<small>LIVENBLATT, AUF DAS</small> H<small>ORN EINER</small> K<small>UH UND IHR DIE</small> K<small>UH GEBEN, AUF DIE</small> H<small>AND EINES</small> S<small>KLAVEN UND IHR DEN</small> S<small>KLAVEN GEBEN</small>. R. J<small>OSE DER</small> G<small>ALILÄER SAGT, MAN DÜRFE NICHT AUF EINE LEBENDE</small> S<small>ACHE SCHREIBEN NOCH AUF</small> S<small>PEISEN</small>.
+<b>M</b><small>AN DARF IHN NICHT AUF EINE AM</small> B<small>ODEN HAFTENDE</small> S<small>ACHE SCHREIBEN; HAT MAN IHN AUF EINE</small> <small>AM</small> B<small>ODEN</small> <small>HAFTENDE</small> S<small>ACHE GESCHRIEBEN, ABGETRENNT, UNTERSCHRIEBEN UND IHR GEGEBEN, SO IST ER GÜLTIG; NACH</small>R. J<small>EHUDA IST ER UNGÜLTIG; NUR WENN ER BEIM</small> S<small>CHREIBEN UND BEIM</small> U<small>NTERSCHREIBEN ABGETRENNT WAR</small>. R. J<small>EHUDA B.</small> B<small>ETHERA SAGTE</small>: M<small>AN DARF IHN WEDER AUF RADIERTES</small> P<small>APIER NOCH AUF</small> D<small>IPHTHERA</small><sup class="footnote-marker">4</sup><i class="footnote"> Unbearbeitetes Pergament, auf dem eine Rasur nicht zu. merken ist.</i><small>SCHREIBEN, WEIL ER GEFÄLSCHT WERDEN KÖNNTE; DIE</small> W<small>EISEN ERLAUBEN DIES</small>.
+<b>J</b><small>EDER IST ZUR</small> Ü<small>BERBRINGUNG DES</small> S<small>CIIEIDEBRIEFES ZULÄSSIG, AUSGENOMMEN EIN</small> T<small>AUBER, EIN</small> B<small>LÖDER, EIN</small> M<small>INDERJÄHRIGER, EIN</small> B<small>LINDER UND EIN</small> N<small>ICHTJUDE</small>.
+W<small>ENN EIN</small> M<small>INDERJÄHRIGER IHN IN</small> E<small>MPFANG GENOMMEN HAT UND</small><sup class="footnote-marker">5</sup><i class="footnote"> Vor der Übergabe an die Frau.</i><small>GROSSJÄHRIG GEWORDEN IST, EIN</small> T<small>AUBER UND HÖREND GEWORDEN IST, EIN</small> B<small>LINDER UND SEHEND GEWORDEN IST, EIN</small> B<small>LÖDER UND VERNÜNTTIG GEWORDEN IST, EIN</small> N<small>ICHTJUDE UND SICH BEKEHRT HAT, SO IST ER UNGÜLTIG</small>. W<small>ENN ABER EIN</small> H<small>ÖRENDER TAUB GEWORDEN UND WIEDER HÖREND GEWORDEN IST, EIN</small> S<small>EHENDER BUND GEWORDEN UND WIEDER SEHEND GEWORDEN IST, EIN</small> V<small>ERNÜNFTIGER BLÖD GEWORDEN UND WIEDER VERNÜNFTIG GEWORDEN IST, SO IST ER GÜLTIG</small>. D<small>IE</small> R<small>EGEL IST: SIND</small> B<small>EGINN UND</small> S<small>CHLUSS</small><sup class="footnote-marker">6</sup><i class="footnote"> Der Empfang u. die Übergäbe.</i> <small>DURCH EINEN</small> V<small>ERNÜNFTIGEN ERFOLGT, SO IST ER GÜLTIG</small>.
+<b>A</b><small>UCH</small> F<small>RAUEN, DIE NICHT GLAUBHAFT SIND, WENN SIE BEKUNDEN, IHR</small><sup class="footnote-marker">7</sup><i class="footnote"> Einer bestimmten Frau.</i>M<small>ANN SEI GESTORBEN, SIND ZUR</small> Ü<small>BERBRINGUNG IHRES</small> S<small>CHEIDEBRIEFES GLAUBHAFT, UND ZWAR: DIE</small> S<small>CHWIEGERMUTTER, DIE</small> T<small>OCHTER DER</small> S<small>CHWIEGERMUTTER, DIE</small> N<small>EBENBUHLERIN</small><sup class="footnote-marker">8</sup><i class="footnote"> Eine andere Frau ihres Ehemannes.</i>, <small>DIE</small> E<small>HESCHWÄGERIN</small><sup class="footnote-marker">9</sup><i class="footnote"> Die Frau des Bruders ihres Ehemannes, die nach Dt. 25,5ff. beim Tode Ihres Ehemannes od. Schwagers ihre Nebenbuhlerin werden würde.</i><small>UND DIE</small> T<small>OCHTER</small><sup class="footnote-marker">10</sup><i class="footnote"> Diese alle sind ihr feindlich gesinnt; cf. Jab. Fol. 117a.</i><small>IHRES</small> M<small>ANNES</small>. W<small>ELCHEN</small> U<small>NTERSCHIED GIBT ES</small><sup class="footnote-marker">11</sup><i class="footnote"> Bei der Bemessung der Glaubwürdigkeit.</i><small>ZWISCHEN</small> S<small>CHEIDUNG UND</small> T<small>OD</small>? D<small>IE</small> U<small>RKUNDE BEWEIST ES</small>. E<small>INE</small> F<small>RAU KANN IHREN</small> S<small>CHEIDEBRIEF SELBST ÜBERBRINGEN, NUR MUSS SIE SAGEN: ER IST VOR MIR GESCHRIEBEN UND VOR MIR UNTERZEICHNET WORDEN</small>.
+
+Chapter 3
+
+<b>J</b>EDER S<small>CHEIDEBRIEF, DER NICHT AUF DEN</small> N<small>AMEN DER</small> F<small>RAU GESCHRIEBEN IST, IST UNGÜLTIG</small>. W<small>ENN JEMAND BEISPIELSWEISE ÜBER DIE</small> S<small>TRASSE GEHT UND</small> S<small>CHREIBER VORLESEN HÖRT:</small> N. <small>LÄSST SICH VON SEINER</small> F<small>RAU</small> N. <small>AUS DER</small> O<small>RTSCHAFT</small> N. <small>SCHEIDEN, UND SAGT: DAS IST MEIN</small> N<small>AME UND DAS IST DER</small> N<small>AME MEINER</small> F<small>RAU, SO IST</small> <small>DIESER</small> S<small>CHEIDEBRIEF</small> <small>FÜR IHN ZUR</small> S<small>CHEIDUNG UNGÜLTIG</small>. N<small>OCH MEHR: WENN JEMAND</small> <small>EINEN</small> S<small>CHEIDEBRIEF</small> <small>GESCHRIEBEN HAT, UM SICH VON SEINER</small> F<small>RAU SCHEIDEN ZU LASSEN, UND DAVON ABGEKOMMEN IST, UND EIN</small> M<small>ITBÜRGER IHN TRIFFT UND ZU IHM SPRICHT: MEIN</small> N<small>AME GLEICHT DEINEM UND DER</small> N<small>AME MEINER</small> F<small>RAU GLEICHT DEM DEINER</small> F<small>RAU, SO IST DIESER FÜR IHN ZUR</small> S<small>CHEIDUNG UNGÜLTIG</small>. N<small>OCH MEHR</small>:<small>WENN JEMAND ZWEI</small> F<small>RAUEN GLEICHEN</small> N<small>AMENS HAT UND</small> <small>EINEN</small> S<small>CHEIDEBRIEF</small> <small>GESCHRIEBEN HAT, UM SICH VON DER GRÖSSEREN SCHEIDEN ZU LASSEN, SO DARF ER SICH DAMIT NICHT VON DER KLEINEREN SCHEIDEN LASSEN</small>. N<small>OCH MEHR: WENN JEMAND ZUM</small> S<small>CHREIBER GESAGT HAT, DASS ER FÜR IHN</small> <small>EINEN</small> S<small>CHEIDEBRIEF</small> <small>SCHREIBE, ER WOLLE SICH VON EINER</small><sup class="footnote-marker">1</sup><i class="footnote"> Seiner Frauen gleichen Namens.</i> <small>NACH</small> B<small>ELIEBEN SCHEIDEN LASSEN, SO IST ER ZUR</small> S<small>CHEIDUNG UNGÜLTIG</small>.
+<b>W</b><small>ENN JEMAND</small> F<small>ORMULARE VON</small> S<small>CHEIDEBRIEFEN SCHREIBT, SO MUSS ER</small> R<small>AUM FÜR</small> <small>DIE</small> N<small>AMEN</small> <small>DES</small> M<small>ANNES UND DER</small> F<small>RAU UND FÜR DAS</small> D<small>ATUM FREILASSEN;</small> WENN S<small>CHULDSCHEINE, SO MUSS ER</small> R<small>AUM FÜR</small> <small>DIE</small> N<small>AMEN</small> <small>DES</small> G<small>LÄUBIGERS UND DES</small> S<small>CHULDNERS, FÜR DEN</small> B<small>ETRAG UND FÜR DAS</small> D<small>ATUM FREILASSEN;</small> WENN K<small>AUFSCHEINE, SO MUSS ER</small> R<small>AUM FÜR</small> <small>DIE</small> N<small>AMEN</small> <small>DES</small> K<small>ÄUFERS UND DES</small> V<small>ERKÄUFERS, FÜR DEN</small> B<small>ETRAG, FÜR DIE</small> B<small>EZEICHNUNG DES</small> F<small>ELDES</small><sup class="footnote-marker">2</sup><i class="footnote"> Des Kaufobjektes.</i><small>UND FÜR DAS</small> D<small>ATUM FREILASSEN</small>. D<small>IES IST EINE</small> F<small>ÜRSORGE</small>. N<small>ACH</small> R. J<small>EHUDA SIND SIE ALLE UNGÜLTIG; NACH</small> R. E<small>LEA͑ZAR SIND SIE ALLE GÜLTIG, AUSGENOMMEN</small> E<small>HESCHEIDEBRIEFE, DENN ES HETSST:</small> <sup class="footnote-marker">3</sup><i class="footnote"> Dt. 24,1.</i><i>er schreibe ihr</i>.
+<b>W</b><small>ENN JEMAND EINEN</small> S<small>CHEIDEBRIEF GEBRACHT</small><sup class="footnote-marker">4</sup><i class="footnote"> Zur Aushändigung an die Frau.</i><small>UND IHN VERLOREN HAT</small>,<small>SO IST ER, WENN ER IHN SOFORT FINDET, GÜLTIG, WENN ABER NICHT</small>, <small>UNGÜLTIG</small>. W<small>ENN ER IHN IN</small> <small>EINEM</small> B<small>EUTEL ODER</small> <small>EINER</small> T<small>ASCHE</small><sup class="footnote-marker">5</sup><i class="footnote"> Die ihm gehören.</i><small>FINDET ODER ER IHN ERKENNT, SO IST ER GÜLTIG</small>.  <b>W</b><small>ER EINEN</small> S<small>CHEIDEBRIEF BRINGT VON EINEM, DEN ER ALT ODER KRANK ZURÜCKGELASSEN HAT, ÜBERGEBE IHN IHR IN DER</small> V<small>ORAUSSETZUNG</small>, <small>DASS ER LEBE</small>. W<small>ENN EINE</small> J<small>ISRAÉLITIN MIT EINEM</small> P<small>RIESTER VERHEIRATET IST UND DIESER NACH DEM</small> Ü<small>BERSEELANDE AUSGEWANDERT IST, SO DARF SIE IN DER</small> V<small>ORAUSSETZUNG, DASS ER LEBE</small>, H<small>EBE ESSEN</small>. W<small>ENN JEMAND SEIN</small> S<small>ÜNDOPFER AUS DEM</small> Ü<small>BERSEELANDE GESCHICKT HAT, SO BRINGE MAN ES DAR IN DER</small> V<small>ORAUSSETZUNG, DASS ER LEBE</small>.
+<b>D</b><small>REI</small> D<small>INGE LEHRTE</small> R. E<small>LEA͑ZAR B.</small> P<small>ROTO VON DEN</small> W<small>EISEN, UND SIE BESTÄTIGTEN SEINE</small> W<small>ORTE:</small> D<small>IE</small> E<small>INWOHNER EINER</small> S<small>TADT, DIE VON</small> B<small>ELAGERUNGSTRUPPEN UMZINGELT WORDEN IST, DIE</small> P<small>ASSAGIERE EINES</small> S<small>CHIFFES, DAS SICH IN</small> S<small>EENOT BEFINDET, UND DER ZUR</small> A<small>BURTEILUNG HINAUSGEFÜHRT WORDEN IST, GELTEN ALS LEBEND;</small> ABER BEI DEN E<small>INWOHNERN EINER</small> S<small>TADT, DIE VON DEN</small> B<small>ELAGERUNGSTRUPPEN GENOMMEN WORDEN, DEN</small> P<small>ASSAGIEREN EINES</small> S<small>CHIFFES, DAS IM</small> M<small>EERE UNTERGEGANGEN, UND DEM, DER ZUM</small> H<small>INRICHTEPLATZE HINAUSGEFÜHRT WORDEN IST, SIND DIE</small> E<small>RSCHWERUNGEN DES</small> L<small>EBENDEN UND DIE</small> E<small>RSCHWERUNGEN DES</small> T<small>OTEN AUFZUERLEGEN; SOWOHL DIE MIT EINEM</small> P<small>RIESTER VERHEIRATETE</small> J<small>ISRAÉLITIN ALS AUCH DIE MIT EINEM</small> J<small>ISRAÉLITEN VERHEIRATETE</small> P<small>RIESTERSTOCHTER DARF KEINE</small> H<small>EBE ESSEN</small><sup class="footnote-marker">6</sup><i class="footnote"> Die erstere darf dies nicht, falls ihr Mann tot, u. die andere darf dies nicht, falls ihr Mann lebend ist.</i>.
+<b>W</b><small>ENN JEMAND IM</small> J<small>ISRAÉLLANDE</small><sup class="footnote-marker">7</sup><i class="footnote"> Wo die Bekundung der Anwesenheit beim Schreiben nicht erforderlich ist.</i><small>EINEN</small> S<small>CHEIDEBRIEF ÜBERBRINGT UND ERKRANKT, SO SENDE ER IHN DURCH EINEN ANDEREN; WENN</small> <small>DER</small> E<small>HEMANN</small> <small>ABER ZU IHM GESAGT HAT, DASS ER</small><sup class="footnote-marker">8</sup><i class="footnote"> Bei der Übergabe des Scheidebriefes.</i><small>VON IHR FÜR IHN EINE BESTIMMTE</small> W<small>ERTSACHE IN</small> E<small>MPFANG NEHME, SO SENDE ER IHN NICHT DURCH EINEN ANDEREN, DENN ES IST IHM NICHT ERWÜNSCHT, DASS SEIN</small> D<small>EPOSITUM SICH IM</small> B<small>ESITZE EINES ANDEREN BEFINDE</small>.
+<b>W</b><small>ENN JEMAND EINEN</small> S<small>CHEIDEBRIEF AUS DEM</small> Ü<small>BERSEELANDE BRINGT UND ERKRANKT, SO BESTELLE ER BEI</small> G<small>ERICHT EINEN</small> B<small>OTEN UND SENDE DIESEN</small>. E<small>R SPRECHE VOR IHNEN: ER IST VOR MIR GESCHRIEBEN UND VOR MIR UNTERZEICHNET WORDEN; DER LETZTE</small> B<small>OTE ABER BRAUCHT NICHT ZU SAGEN: ER IST VOR MIR GESCHRIEBEN UND VOR MIR UNTERZEICHNET WORDEN, VIELMEHR SAGE ER, ER SEI</small> G<small>ERICHTSBOTE</small><sup class="footnote-marker">9</sup><i class="footnote"> Beim Empfange wird dann angenommen, daß das Gericht alles vorschriftsmäßig erledigt habe.</i>.
+<b>W</b><small>ENN JEMAND EINEM</small> P<small>RIESTER, EINEM</small> L<small>EVITEN ODER EINEM</small> A<small>RMEN</small> G<small>ELD GEBORGT HAT, AUF DASS ER</small> <small>DIE</small> A<small>BGABEN</small><sup class="footnote-marker">10</sup><i class="footnote"> Von seinen Feldfrüchten, die Hebe, bezw. die Zehnten od. den Armenzehnten: wenn er mit ihnen vereinbart, die Schuld auf diese, die sein Eigentum bleiben sollen, zu verrechnen.</i><small> FÜR SIE ABSONDERE, SO SONDERE ER SIE FÜR SIE AB IN DER</small> V<small>ORAUSSETZUNG, DASS SIE LEBEN, UND BERÜCKSICHTIGE NICHT, DER</small> P<small>RIESTER ODER DER</small> L<small>EVITE KANN GESTORBEN ODER DER</small> A<small>RME REICH GEWORDEN SEIN</small>. I<small>ST DIESER GESTORBEN, SO MUSS ER</small> E<small>RLAUBNIS VON DEN</small> E<small>RBEN</small><sup class="footnote-marker">11</sup><i class="footnote"> Da sie für die Schuld ihres Vaters nicht haftbar sind.</i><small>EINHOLEN</small>. H<small>AT ER IHNEN VOR</small> G<small>ERICHT GEBORGT, SO BRAUCHT ER KEINE</small> E<small>RLAUBNIS VON DEN</small> E<small>RBEN EINZUHOLEN</small><sup class="footnote-marker">12</sup><i class="footnote"> Da das Gericht die Schuld auf die Gesamtheit der Priester od. der Armen übertragen kann.</i>.
+<b>W</b><small>ER</small> F<small>RÜCHTE ZURÜCKGELEGT HAT, UM VON IHNEN</small> H<small>EBE UND</small> Z<small>EHNTEN</small><sup class="footnote-marker">13</sup><i class="footnote"> Für andere Früchte, die dann zum Genüsse erlaubt werden.</i> <small>ABZUSONDERN, ODER</small> G<small>ELD, UM DAVON DEN ZWEITEN</small> Z<small>EHNTEN</small><sup class="footnote-marker">14</sup><i class="footnote"> Cf. Dt. 14,22ff.</i><small>ABZUSONDERN, DARF DIES IN DER</small> V<small>ORAUSSETZUNG, DASS SIE VORHANDEN SIND; SIND SIE ABHANDEN GEKOMMEN, SO IST DIES VON</small> S<small>TUNDE BIS</small> S<small>TUNDE</small><sup class="footnote-marker">15</sup><i class="footnote"> Von der Stunde, wo dies bemerkt wird, bis zur selben Stunde des vorangehenden Tages.</i><small>ZU BEFÜRCHTEN</small><sup class="footnote-marker">16</sup><i class="footnote"> Es ist zu befürchten, daß sie innerhalb dieser Zeit abhanden gekommen sind, so daß die während dieser Zeit erfolgte Verzehntung ungültig ist.</i>– <small>SO</small> R. E<small>LEA͑ZAR B.</small> Š<small>AMUA͑</small>. R. J<small>EHUDA SAGTE:</small> A<small>N DREI</small> Z<small>EITEN UNTERSUCHE MAN DEN</small> W<small>EIN</small><sup class="footnote-marker">17</sup><i class="footnote"> Den man zurückgelegt hat, um von diesem die Abgaben für anderen zu entrichten; der Wein kann inzwischen sauer u. somit zur Verzehntung für guten Wein ungeeignet worden sein.</i>: <small>WENN DER</small> O<small>STWIND AM</small> A<small>USGANGE DES</small> H<small>ÜTTEN</small><small>FESTES</small> <small>WEHT</small>, <small>WENN DER</small> T<small>RAUBENANSATZ VORKOMMT, UND WENN DER</small> S<small>AFT IN DIE UNREIFEN</small> T<small>RAUBEN KOMMT</small>.
+
+Chapter 4
+
+<b>W</b>ENN <small>JEMAND SEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF GESCHICKT HAT UND DEN</small> B<small>OTEN ERREICHT ODER IHM EINEN</small> B<small>OTEN NACHSENDET UND ZU IHM SPRICHT: DER</small> S<small>CHEIDEBRIEF, DEN ICH DIR GEGEBEN HABE, IST NICHTIG, SO IST ER NICHTIG; WENN ER ODER EIN VON IHM ENTSANDTER</small> B<small>OTE IHM BEI SEINER</small> F<small>RAU ZUVORKOMMT UND ZU IHR SPRICHT: DER</small> S<small>CHEIDEBRIEF, DEN ICH DIR GESCHICKT HABE, IST NICHTIG, SO IST ER NICHTIG</small>. W<small>ENN ABER DER</small> S<small>CHEIDEBRIEF BEREITS IN IHRE</small> H<small>AND GEKOMMEN IST, SO KANN ER IHN NICHT MEHR NICHTIG MACHEN</small>.
+V<small>ORMALS KONNTE MAN AUCH ANDERSWO</small><sup class="footnote-marker">1</sup><i class="footnote"> In Abwesenheit des Boten od. der Frau.</i> <small>EIN</small> G<small>ERICHTSKOLLEGIUM ZUSAMMENSETZEN UND IHN NICHTIG MACHEN</small>, R. G<small>AMLIÉL DER</small> Ä<small>LTERE ORDNETE ABER AN, DASS MAN DIES NICHT TUE, ALS VORSORGENDE</small> I<small>NSTITUTION</small><sup class="footnote-marker">2</sup><i class="footnote"> Die Frau könnte, bevor sie dies erfährt, eine andere Heirat eingehen.</i>.  <b>V</b><small>ORMALS ÄNDERTE MAN SEINEN</small> N<small>AMEN, IHREN</small> N<small>AMEN, DEN</small> N<small>AMEN SEINER</small> S<small>TADT UND DEN</small> N<small>AMEN IHRER</small> S<small>TADT</small><sup class="footnote-marker">3</sup><i class="footnote"> Wer in verschiedenen Orten verschiedene Namen führte, nannte im Scheidebriefe den Namen, den er im betreffenden Orte führte; desgleichen ihren Namen u. die Ortsnamen.</i>; <small>DA ORDNETE</small> R. G<small>AMLIÉL DER</small> Ä<small>LTERE AN, DASS MAN DEN</small> N<small>AMEN DES</small> M<small>ANNES UND ALL SEINE</small> B<small>EINAMEN, DEN</small> N<small>AMEN DER</small> F<small>RAU UND ALL IHRE</small> B<small>EINAMEN SCHREIBE, ALS VORSORGENDE</small> I<small>NSTITUTION</small><sup class="footnote-marker">4</sup><i class="footnote"> Damit auch in den anderen Orten die Identität bekannt sei.</i>.
+<b>D</b><small>IE</small> W<small>ITWE KANN</small> Z<small>AHLUNG</small><sup class="footnote-marker">5</sup><i class="footnote"> Die Auszahlung der Morgengabe.</i><small>VON DEN</small> G<small>ÜTERN DER</small> W<small>AISEN NUR GEGEN</small> E<small>ID</small><sup class="footnote-marker">6</sup><i class="footnote"> Daß sie diese nicht bereits erhalten habe.</i><small>ERHALTEN</small>. A<small>LS MAN ABER VERMIED, SIE ZU VEREIDIGEN</small><sup class="footnote-marker">7</sup><i class="footnote"> Sodaß sie die Morgengabe nicht einfordern konnte.</i>, <small>ORDNETE</small> R. G<small>AMLIÉL DER</small> Ä<small>LTERE AN, DASS SIE DEN</small> W<small>AISEN ALLES, WAS SIE WÜNSCHEN, GELOBE</small><sup class="footnote-marker">8</sup><i class="footnote"> Eine Art eidesstattliche Versicherung; sie gelobe die Unterlassung einer Handlung od. eines Genusses, nach Wahl der Waisen, falls sie die Morgengabe bereits erhalten hat.</i>, <small>UND IHRE</small> M<small>ORGENGABE EINFORDERE</small>. D<small>IE</small> Z<small>EUGEN UNTERZEICHNET AUF DEM</small> S<small>CHEIDEBRIEFE, ALS VORSORGENDE</small> I<small>NSTITUTION</small>. H<small>ILLEL FÜHRTE DEN</small> P<small>ROSBUL</small><sup class="footnote-marker">9</sup><i class="footnote"> Eine Art Protest zum Schutze gegen den Verfall einer Schuld im Erlaßjahre (Dt. 15,1ff.).</i><small>EIN, ALS VORSORGENDE</small> I<small>NSTITUTION</small>.
+<b>W</b><small>ENN EIN SKLAVE GEFANGEN WAR UND MAN IHN AUSGELÖST HAT, SO DARF ER, WENN MAN IHN ALS</small> S<small>KLAVEN</small> <small>AUSGELÖST</small> <small>HAT, ZUR</small> S<small>KLAVEREI</small> <small>ANGEHALTEN WERDEN, UND WENN ZUR</small> B<small>EFREIUNG, NICHT ZUR</small> S<small>KLAVEREI ANGEHALTEN WERDEN</small>; R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT, OB SO ODER SO DÜRFE ER</small> <small>ZUR</small> S<small>KLAVEREI ANGEHALTEN WERDEN</small>. <b>W</b><small>ENN JEMAND EINEM SEINEN</small> S<small>KLAVEN HYPOTHEKARISCH VERPFÄNDET</small> <small>UND ER IHN FREIGELASSEN HAT, SO IST ZWAR RECHTLICH DER</small> S<small>KLAVE ZU NICHTS VERPFLICHTET, JEDOCH HABEN SIE VORSORGEND ANGEORDNET, DASS MAN SEINEN</small> H<small>ERRN ZWINGE, IHN ZUM</small> F<small>REIEN ZU MACHEN, UND ER IHM EINEN</small> S<small>CHULDSCHEIN ÜBER SEINEN</small> W<small>ERT SCHREIBE</small>.  R. Š<small>IMO͑N B</small>. G<small>AMLIÉL</small> <small>SAGT, NICHT ER SCHREIBE, SONDERN DER</small> F<small>REILASSENDE</small>.
+<b>E</b><small>IN</small> H<small>ALBSKLAVE</small><sup class="footnote-marker">10</sup><i class="footnote"> Wenn beispielsweise einer von 2 Erben od. Brüdern den Sklaven freigelassen hat.</i><small>DIENE, WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, EINEN</small> T<small>AG SEINEM</small> H<small>ERRN UND EINEN</small> T<small>AG SICH SELBER</small>.  D<small>IE</small> S<small>CHULE ŠAMMAJS ERWIDERTE</small>: I<small>HR HABT ALLERDINGS EINE</small> V<small>ORSORGE FÜR SEINEN</small> H<small>ERRN GETROFFEN, NICHT ABER FÜR IHN; EINE</small> S<small>KLAVIN HEIRATEN DARF ER NICHT, DA ER ZUR</small> H<small>ÄLFTE</small> F<small>REIER IST,</small> EINE F<small>REIE HEIRATEN DARF ER EBENFALLS NICHT</small>,<small>DA ER ZUR</small> H<small>ÄLFTE</small> S<small>KLAVE IST; DIE</small> H<small>EIRAT</small><small> GANZ UNTERLASSEN KANN ER EBENFALLS NICHT, DA DIE</small> W<small>ELT ZUR</small> F<small>ORTPFLANZUNG ERSCHAFFEN WORDEN IST, WIE ES HEISST</small>:<sup class="footnote-marker">11</sup><i class="footnote"> Jes. 45,18.</i><i>nicht zur Einöde hat er sie erschaffen, sondern daß sie bewohnt werde.</i> A<small>LS VORSORGENDE</small> I<small>NSTITUTION ZWINGE MAN VIELMEHR SEINEN</small> H<small>ERRN, IHN ZUM</small> F<small>REIEN ZU MACHEN, UND DIESER SCHREIBE IHM EINEN</small> S<small>CHULDSCHEIN ÜBER DIE</small> H<small>ÄLFTE SEINES</small> W<small>ERTES</small>. D<small>ARAUF TRAT DIE</small> S<small>CHULE</small> H<small>ILLELS ZURÜCK UND LEHRTE</small> <small>WIE</small> <small>DIE</small> S<small>CHULE</small> Š<small>AMMAJS</small>.
+<b>W</b><small>ENN</small> <small>JEMAND SEINEN</small> S<small>KLAVEN AN</small> N<small>ICHTJUDEN ODER NACH DEM</small> A<small>USLANDE VERKAUFT HAT, SO WIRD ER FREI</small><sup class="footnote-marker">12</sup><i class="footnote"> Sein Herr wird ihn auszulösen gezwungen.</i>. <b>M</b><small>AN LÖSE KEINE</small> G<small>EFANGENEN ÜBER IHREN</small> W<small>ERT AUS, ALS VORSORGENDE</small> I<small>NSTITUTION</small>. M<small>AN VERHELFE DEN</small> G<small>EFANGENEN NICHT ZUR</small> F<small>LUCHT, ALS</small> <small>VORSORGENDE</small> I<small>NSTITUTION</small>; R. Š<small>IMO͑N</small> <small>B</small>. G<small>AMLIÉL SAGT, AUS</small> V<small>ORSORGE FÜR</small> <small>DIE</small> M<small>ITGEFANGENEN</small>. '<b>M</b><small>AN DARF VON</small> N<small>ICHTJUDEN NICHT</small> T<small>ORAROLLEN</small>, T<small>EPHILLIN UND</small> M<small>EZUZOTH ÜBER IHREN</small> W<small>ERT KAUFEN,</small> ALS VORSORGENDE I<small>NSTITUTION</small>. 
+<b>W</b><small>SICH VON SEINER</small> F<small>RAU WEGEN ÜBLER</small> N<small>ACHREDE</small><sup class="footnote-marker">13</sup><i class="footnote"> Wenn man ihr Ehebruch nachsagt.</i><small>SCHEIDEN LIESS</small>, <small>NEHME SIE NICHT WIEDER, WENN WEGEN</small> G<small>ELOBENS</small><sup class="footnote-marker">14</sup><i class="footnote"> Wenn sie gegen seinen Willen häufig zu geloben pflegt.</i>, <small>SO NEHME ER SIE NICHT WIEDER</small>. R. J<small>EHUDA SAGT, WENN DAS</small> G<small>ELÜBDE VIELEN BEKANNT</small> <small>WAR, SO NEHME ER SIE NICHT</small><sup class="footnote-marker">15</sup><i class="footnote"> Da ein öffentlich abgelegtes Gelübde nicht aufgehoben werden kann.</i><small>WIEDER, UND WENN ES NICHT VIELEN BEKANNT WAR, SO DARF ER SIE WIEDERNEHMEN</small>. R. M<small>EÍR</small> <small>SAGT, WENN DAS</small> G<small>ELÜBDE VON EINEM</small> G<small>ELEHRTEN UNTERSUCHT WERDEN</small><sup class="footnote-marker">16</sup><i class="footnote"> Zum Zwecke der Auflösung; wenn der Ehemann selber dies nicht kann.</i><small>MUSS, SO NEHME</small> <small>ER SIE NICHT WIEDER, UND WENN ES VON EINEM</small> G<small>ELEHRTEN NICHT UNTERSUCHT ZU WERDEN BRAUCHT, SO DARF ER SIE WIEDERNEHMEN</small>. R. E<small>LFA͑ZAR</small> <small>SAGTE</small>: M<small>AN HAT ES IN JENEM</small> F<small>ALLE NUR WEGEN DIESES</small> F<small>ALLES</small><sup class="footnote-marker">17</sup><i class="footnote"> Der Ehemann könnte unter der Berufung, er habe nicht gewußt, daß er ihr Gelübde aufheben könne, die Scheidung widerrufen u. ihre bereits erfolgte neue Ehe anfechten.</i><small>VERBOTEN</small>. R. J<small>OSE B</small>. R. J<small>EHUDA SAGTE</small>: E<small>INST SAGTE JEMAND IN</small> Ç<small>AJDAN ZU SEINER</small> F<small>RAU</small>: Q<small>ONAM, WENN ICH MICH VON DIR NICHT SCHEIDEN LASSE, UND DARAUF</small> <small>LIESS ER SICH VON IHR SCHEIDEN</small>. D<small>A ERLAUBTEN IHM DIE</small> W<small>EISEN, SIE WIEDER ZU NEHMEN, ALS VORSORGENDE</small> I<small>NSTITUTION</small><sup class="footnote-marker">18</sup><i class="footnote"> Dh. weil das Verbot der Wiedernahme nur eine Vorsorge ist, in diesem Falle aber nicht angebracht, weil er gelobt hat.</i>.
+<b>W</b><small>ER SICH VON SEINER</small> F<small>RAU WEGEN</small> Z<small>WITTERHAFTIGKEIT</small><sup class="footnote-marker">19</sup><i class="footnote"> Vgl. S. 86 Anm. 9.</i><small>SCHEIDEN</small>  <small>LIESS, NEHME SIE, WIE</small> R. J<small>EHUDA</small> <small>SAGT, NICHT WIEDER; DIE</small> W<small>EISEN SAGEN, ER DÜRFE SIE WIEDERNEHMEN</small>. W<small>ENN SIE EINEN ANDEREN GEHEIRATET UND VON DIESEM</small> K<small>INDER HAT, UND VON JENEM</small><sup class="footnote-marker">20</sup><i class="footnote"> Von ihrem 1. Manne, der sich von ihr aus diesem Grunde scheiden ließ u. ihr die Morgengabe nicht zu zahlen brauchte; durch ihre Gebärfähigkeit stellte es sich nunmehr heraus, daß er dazu nicht berechtigt war.</i><small>IHRE</small> M<small>ORGENGABE</small> <small>FORDERT, SO KANN ER, WIE</small> R. J<small>EHUDA SAGT, ZU IHR SAGEN: BESSER FÜR DICH, DASS DU SCHWEIGEST, ALS DASS DU REDEST</small><sup class="footnote-marker">21</sup><i class="footnote"> Da er die Scheidung anfechten kann.</i>.
+<sup class="footnote-marker">ix,i</sup> <b>W</b><small>ER SICH UND SEINE</small> K<small>INDER AN</small> N<small>ICHTJUDEN VERKAUFT HAT, DEN LÖSE MAN NICHT AUS, WOHL ABER LÖSE MAN DIE</small> K<small>INDER NACH DEM</small> T<small>ODE IHRES</small> V<small>ATERS AUS</small>. <b>W</b><small>EH SEIN FELD AN EINEN NICHTJUDEN VERKAUFT HAT, MUSS</small> <small>ALLJÄHRLICH</small><small> DIE</small> E<small>RSTLINGE KAUFEN UND SIE</small><sup class="footnote-marker">22</sup><i class="footnote"> Im Tempel zu Jerušalem; cf. Dt. 26,1ff.</i><small>DARBRINGEN, ALS VORSORGENDE</small> I<small>NSTITUTION</small><sup class="footnote-marker">23</sup><i class="footnote"> Damit man im Jisraéllande keine Felder an Nichtjuden verkaufe.</i>. 
+
+Chapter 5
+
+<b>G</b>ESCHÄDIGTE<sup class="footnote-marker">1</sup><i class="footnote"> Die in ihrem Besitze durch das Vieh eines anderen geschädigt worden sind; cf. Ex. 22,4.</i> <small>WERDEN MIT</small> G<small>UTEM</small><sup class="footnote-marker">2</sup><i class="footnote"> Wenn sie Zahlung mit Ackerland erhalten; der T. teilt dieses in 3 Qualitäten: Gutes, Mittelmäßiges u. Schlechtes.</i> <small>BEZAHLT</small>, G<small>LÄUBIGER MIT</small> M<small>ITTELMÄSSIGEM UND DIE</small> M<small>ORGENGABE DER</small> F<small>RAU MIT</small> S<small>CHLECHTEM</small>.  R. M<small>EÍR SAGT, AUCH DIE</small> M<small>ORGENGABE MIT</small> M<small>ITTELMÄSSIGEM</small>.
+M<small>AN</small> <small>KANN VON VERÄUSSERTEN</small> G<small>ÜTERN NICHT EINFORDERN, WENN FREIE VORHANDEN SIND, SELBST WENN SIE AUS</small> S<small>CHLECHTEM BESTEHEN</small><sup class="footnote-marker">3</sup><i class="footnote"> Obgleich der Fordernde Anspruch auf die bessere Qualität hat.</i>. V<small>ON DEN</small> G<small>ÜTERN</small> <small>DER</small> W<small>AISEN IST</small> Z<small>AHLUNG NUR VOM</small> S<small>CHLECHTEN EINZUFORDERN</small>. 
+M<small>AN KANN DIE VERZEHRTEN</small> F<small>RÜCHTE</small><sup class="footnote-marker">4</sup><i class="footnote"> Von einem Grundstücke, für das Ersatz zu leisten ist.</i><small>, DIE</small> M<small>ELIORATION VON</small> G<small>RUNDSTÜCKEN</small> UND DIE A<small>LIMENTE FÜR</small> F<small>RAU UND</small> T<small>ÖCHTER</small><sup class="footnote-marker">5</sup><i class="footnote"> Die der Vater bis zu ihrer Verheiratung unterhalten muß.</i><small> NICHT VON VERÄUSSERTEN</small> G<small>ÜTERN EINFORDERN, ALS VORSORGENDE</small> I<small>NSTITUTION</small>. W<small>ER EINEN</small> F<small>UND ABLIEFERT, BRAUCHT NICHT ZU SCHWÖREN</small><sup class="footnote-marker">6</sup><i class="footnote"> Wenn der Verlierer behauptet, der Finder hätte einen Teil unterschlagen.</i><small>, ALS VORSORGENDE</small> I<small>NSTITUTION</small>.
+<b>W</b><small>ENN</small> W<small>AISEN BEI EINEM</small> H<small>AUSHERRN UNTERGEBRACHT</small><sup class="footnote-marker">7</sup><i class="footnote"> Ohne daß er als Vormund eingesetzt worden ist.</i><small>SIND, ODER WENN</small> <small>IHR</small> V<small>ATER IHNEN JEMAND ALS</small> V<small>ORMUND BESTELLT HAT, SO MUSS ER</small> <small>IHRE</small> F<small>RÜCHTE VERZEHNTEN</small>. D<small>ER</small> V<small>ORMUND, DEN DER</small> V<small>ATER DER</small> W<small>AISEN BESTELLT HAT, MUSS SCHWÖREN</small><sup class="footnote-marker">8</sup><i class="footnote"> Wenn sie großjährig sind, muß er ihnen einen Eid leisten, daß er von ihrem Vermögen nichts zurückbehalten habe.</i>, <small>DEN DAS</small> G<small>ERICHT BESTELLT HAT, BRAUCHT NICHT ZU SCHWÖREN</small>. A<small>BBA</small> Š<small>AÚL SAGT, ES VERHALTE SICH ENTGEGENGESETZT</small>.  <b>W</b><small>ENN JEMAND UNREIN</small><sup class="footnote-marker">9</sup><i class="footnote"> Rituell reine Speisen eines anderen, sodaß sie nur für Unreine genießbar sind.</i><small>MACHT, BEMISCHT</small><sup class="footnote-marker">10</sup><i class="footnote"> Profane Früchte mit Hebe, sodaß sie nur von einem Priester gegessen werden dürfen u. dadurch bedeutend an Werte verlieren.</i><small>ODER LIBIERT</small><sup class="footnote-marker">11</sup><i class="footnote"> Den Wein eines anderen einem Götzen spendet, sodaß er zur Nutznießung verboten wird.</i>, <small>SO IST ER, WENN VERSEHENTLICH, ERSATZFREI, UND WENN VORSÄTZLICH, HAFTBAR</small>.  <b>W</b><small>ENN</small> P<small>RIESTER IM</small> T<small>EMPEL</small> <small>EIN</small> O<small>PFER</small><small> VORSÄTZLICH VERWERFLICH</small> <small>GEMACHT HABEN, SO SIND SIE HAFTBAR</small>.
+<b>R.</b> J<small>OḤANAN B</small>. G<small>UDGADA BEKUNDETE, DASS EINE VON IHREM VATER</small> <small>VER HEIRATETE</small> T<small>AUBSTUMME DURCH EINEN</small> S<small>CHEIDEBRIEF</small><sup class="footnote-marker">12</sup><i class="footnote"> Obgleich die Verheiratung durch den Vater erfolgt u. sie nicht vollsinnig ist.</i><small>GESCHIEDEN</small> <small>WERDE</small>. D<small>ASS EINE AN EINEN</small> P<small>RIESTER VERHEIRATETE MINDERJÄHRIGE</small> J<small>ISRAÉLITIN</small> H<small>EBE ESSEN</small><sup class="footnote-marker">13</sup><i class="footnote"> Auch wenn sie als Waise von Angehörigen verheiratet worden, so daß die Heirat nur rabbanitisch gültig ist.</i><small>DÜRFE, UND WENN SIE GESTORBEN IST, IHR</small> M<small>ANN</small> <small>SIE BEERBE</small>. D<small>ASS, WENN JEMAND EINEN GERAUBTEN</small> B<small>ALKEN IN EIN</small> G<small>EBÄUDE</small> <small>EINGEBAUT HAT</small>, <small>DER</small> B<small>ERAUBTE</small><small> FÜR DIESEN</small> E<small>RSATZ NEHMEN</small><sup class="footnote-marker">14</sup><i class="footnote"> Er kann nicht den Balken in natura verlangen.</i><small>MÜSSE, ALS</small> V<small>ORSORGE FÜR DIE</small> B<small>USSFERTIGEN</small>. D<small>ASS EIN GERAUBTES</small> S<small>ÜNDOPFER, WENN DIES</small><sup class="footnote-marker">15</sup><i class="footnote"> Daß es geraubt ist.</i><small>DEN</small> L<small>EUTEN UNBEKANNT IST</small>, S<small>ÜHNE SCHAFFE, AUS</small> V<small>ORSORGE FÜR DEN</small> A<small>LTAR</small>.
+<b>W</b><small>ÄHREND DER</small> K<small>RIEGSMETZELEIEN GAB ES IN</small> J<small>UDÄA KEINE</small> P<small>LÜNDERER</small>, <small>NACH DEN</small> K<small>RIEGSMETZELEIEN GAB ES DA</small> P<small>LÜNDERER</small>. W<small>ENN JEMAND</small> <small>EIN</small> F<small>ELD</small><small> VON EINEM</small> P<small>LÜNDERER UND DARAUF VOM</small> E<small>IGENTÜMER GEKAUFT HAT, SO IST SEIN</small> K<small>AUF</small><sup class="footnote-marker">16</sup><i class="footnote"> Da jener es nur aus Angst verkauft hat.</i><small>UNGÜLTIG, WENN ABER VOM</small> E<small>IGENTÜMER UND DARAUF VOM</small> P<small>LÜNDERER, SO</small> <small>IST SEIN</small> K<small>AUF GÜLTIG</small>. W<small>ENN ER ES</small><sup class="footnote-marker">17</sup><i class="footnote"> Ein Feld, das der Frau gehört od. ihr als Morgengabe zugesichert worden ist.</i><small>VOM</small> E<small>HEMANNE UND DARAUF VON DER</small> F<small>RAU GEKAUFT HAT, SO IST SEIN</small> K<small>AUF UNGÜLTIG, WENN ABER VON DER</small> F<small>RAU UND DARAUF VOM</small> E<small>HEMANNE, SO IST SEIN</small> K<small>AUF GÜLTIG</small>. D<small>IES IST DIE ERSTE</small> F<small>ASSUNG DER</small> M<small>IŠNA;</small> DAS SPÄTERE G<small>ERICHT BESTIMMTE, DASS, WENN JEMAND VON EINEM</small> P<small>LÜNDERER KAUFT</small>, <small>ER EIN</small> V<small>IERTEL</small><sup class="footnote-marker">18</sup><i class="footnote"> Des Kaufpreises, da er um soviel billiger gekauft hat.</i><small>AN DEN</small> E<small>IGENTÜMER ZAHLE</small>. D<small>IES NUR DANN, WENN</small> <small>DER</small> E<small>IGENTÜMER</small><small> ES NICHT ZURÜCKKAUFEN KANN, WENN ER ES ABER ZURÜCKKAUFEN KANN, SO GEHT ER JEDEM ANDEREN VOR</small>. R<small>ABBI SETZTE EIN</small> G<small>ERICHTSKOLLEGIUM EIN UND ES STIMMTE AB, DASS, WENN ES ZWÖLF</small> M<small>ONATE</small> <small>IM</small> B<small>ESITZE DES</small> P<small>LÜNDERERS WAR, JEDER, DER ES ZUERST GEKAUFT HAT, ES</small> <small>ERWORBEN HABE, JEDOCH EIN</small> V<small>IERTEL AN DEN</small> E<small>IGENTÜMER ZAHLE</small>.
+<b>D</b><small>ER</small> T<small>AUBSTUMME KANN DURCH</small> Z<small>EICHEN VERSTÄNDIGEN</small><sup class="footnote-marker">19</sup><i class="footnote"> Beim Verkaufe einer Sache; seine auf diese Weise erfolgte Zustimmung ist gültig.</i><small>UND VERSTÄNDIGT WERDEN</small>.  B<small>EN</small> B<small>ETHERA SAGT, BEI BEWEGLICHEN</small> S<small>ACHEN KANN ER</small> <small>AUCH DURCH</small> M<small>IENEN</small><sup class="footnote-marker">20</sup><i class="footnote"> Auch durch Gesichtsgebärden, ohne sich mit den Händen zu verständigen.</i>VERSTÄNDIGEN UND VERSTÄNDIGT WERDEN. D<small>ER</small> K<small>AUF UND</small> V<small>ERKAUF KLEINER</small> K<small>INDER IST BEI BEWEGLICHEN</small> S<small>ACHEN GÜLTIG</small>.
+<b>F</b><small>OLGENDES ORDNETEN SIE DES</small> F<small>RIEDENS WEGEN</small><sup class="footnote-marker">21</sup><i class="footnote"> Um Streitigkeiten vorzubeugen.</i><small>AN</small>. E<small>IN</small> P<small>RIESTER LIEST<sup class="footnote-marker">22</sup><i class="footnote"> Bei der öffentlichen Vorlesung aus der Schrift in der Synagoge.</i> ALS ERSTER VOR, NACH IHM EIN</small> L<small>EVITE UND NACH IHM EIN</small> J<small>ISRAÉLIT</small>, <small>DES</small> F<small>RIEDENS WEGEN</small>.  M<small>AN LEGE DEN E͑RUB</small><sup class="footnote-marker">23</sup><i class="footnote"> Zur Vereinigung von Höfen.</i><small>IM ALTEN</small> H<small>AUSE</small><sup class="footnote-marker">24</sup><i class="footnote"> In dem dies stets zu erfolgen pflegt; eine Änderung könnte als Mißtrauen gegen den Eigentümer aufgefaßt werden.</i><small>NIEDER, DES</small> F<small>RIEDENS WEGEN</small>. D<small>ER DEM</small> T<small>EICHE NÄCHSTE</small> B<small>RUNNEN WERDE ZUERST GEFÜLLT</small>,<small>DES</small> F<small>RIEDENS WEGEN</small>. B<small>EI</small> T<small>IER-</small>, V<small>OGEL- UND</small> F<small>ISCHFALLEN HAT DAS</small> V<small>ERBOT DES</small> R<small>AUBENS</small><sup class="footnote-marker">25</sup><i class="footnote"> Was die Falle einfängt, ist Eigentum des Besitzers, obgleich es noch nicht in seinen Besitz gekommen ist.</i>G<small>ELTUNG, DES</small> F<small>RIEDENS WEGEN</small>; R. J<small>OSE SAGT, ES SEI</small><sup class="footnote-marker">26</sup><i class="footnote"> Wenn andere es sich aneignen.</i><small>WIRKLICHER</small> R<small>AUB</small>. B<small>EIM</small> F<small>UNDE EINES</small> T<small>AUBEN</small>, B<small>LÖDEN ODER</small> M<small>INDERJÄHRIGEN HAT DAS</small> V<small>ERBOT DES</small> R<small>AUBENS</small><sup class="footnote-marker">27</sup><i class="footnote"> Obgleich sie nicht vollsinnig sind u. somit den Fund nicht erwerben können.</i>G<small>ELTUNG, DES</small> F<small>RIEDENS WEGEN</small>; R. J<small>OSE SAGT, ES SEI WIRKLICHER</small> R<small>AUB</small>. W<small>ENN EIN</small> A<small>RMER AUF DER</small> S<small>PITZE EINES</small> O<small>LIVENBAUMES</small> F<small>RÜCHTE</small><small> ABKLOPFT, SO HAT BEI DEN UNTEN BEFINDLICHEN DAS</small> V<small>ERBOT DES</small> R<small>AUBENS</small> G<small>ELTUNG, DES</small> F<small>RIEDENS WEGEN</small>; R. J<small>OSE SAGT, ES SEI WIRKLICHER</small> R<small>AUB</small>. M<small>AN VERWEHRE NICHTJÜDISCHEN</small> A<small>RMEN NICHT</small> <small>DAS</small> E<small>INSAMMELN VON</small> N<small>ACHLESE</small>, V<small>ERGESSENEM UND</small> E<small>CKENLASS, DES</small> F<small>RIEDENS WEGEN</small>.
+<b>E</b><small>INE</small> F<small>RAU DARF DER ANDEREN, DIE HINSICHTLICH DES</small> S<small>IEBENTJAHRES</small> <small>VERDÄCHTIG</small><sup class="footnote-marker">28</sup><i class="footnote"> Dieses Gesetz (cf. Lev. 25,2ff.) zu übertreten.</i><small>IST, EINE</small> S<small>CHWINGE, EIN</small> S<small>IEB, EINE</small> H<small>ANDMÜHLE ODER</small> <small>EINEN</small> O<small>FEN LEIHEN, JEDOCH DARF SIE IHR NICHT KLAUBEN ODER MAHLEN HELFEN</small>. D<small>IE</small> F<small>RAU EINES</small> G<small>ENOSSEN</small><sup class="footnote-marker">29</sup><i class="footnote"> Eines Gelehrten, der die Gesetze von der Verzehntung der Früchte u. die levit. Reinheitsgesetze beobachtet.</i><small>DARF DER</small> F<small>RAU EINES</small> M<small>ENSCHEN AUS DEM</small> <small>GEMEINEN</small> V<small>OLKE</small><sup class="footnote-marker">30</sup><i class="footnote"> Der verdächtig ist, diese Gesetze nicht zu beobachten.</i><small>EINE</small> S<small>CHWINGE ODER EIN</small> S<small>IEB LEIHEN, AUCH DARF SIE</small> <small>IHR KLAUBEN, MAHLEN UND SIEBEN HELFEN; HAT SIE ABER BEREITS DAS</small> W<small>ASSER</small> <small>AUF DAS</small> M<small>EHL</small><sup class="footnote-marker">31</sup><i class="footnote"> Der Teig wird dann für die Teighebe (cf. Num. 15,20) pflichtig u. sie veranlaßt die levit. Verunreinigung derselben.</i><small>GEGOSSEN, DARF SIE BEI IHR NICHTS MEHR BERÜHREN, WEIL MAN</small> Ü<small>BERTRETER NICHT UNTERSTÜTZEN DARF</small>. D<small>IES ALLES</small> <small>ERLAUBTEN</small> <small>SIE, NUR DES</small> F<small>RIEDENS WEGEN</small>. M<small>AN</small> <small>DARF IM</small> S<small>IEBENTJAHRE</small> N<small>ICHTJUDEN</small><sup class="footnote-marker">32</sup><i class="footnote"> Denen die Feldarbeit im Siebentjahre nicht verboten ist.</i><small>UNTERSTÜTZEN, NICHT ABER EINEN</small> J<small>ISRAÉLITEN; DESGLEICHEN BEGRÜSSE MAN SIE, WEGEN DES</small> F<small>RIEDENS</small>.
+
+Chapter 6
+
+<b>W</b>ENN <small>JEMAND</small> <small>ZU EINEM</small> <small>GESAGT HAT: EMPFANGE DIESEN</small> S<small>CHEIDE BRIEF FÜR MEINE</small> F<small>RAU</small><sup class="footnote-marker">1</sup><i class="footnote"> Hier wird das Hithpae͑l gebraucht, dh. daß der Vertreter bei der Empfangsnahme die Frau vertrete, sodaß sie geschieden wird, sobald der Scheidebrief in seine Hand gelangt.</i><small>, ODER</small>: B<small>RING</small><sup class="footnote-marker">2</sup><i class="footnote"> Die Scheidung erfolgt bei der Aushändigung an die Frau.</i><small> DIESEN</small> S<small>CHEIDEBRIEF MEINER</small> F<small>RAU, SO KANN ER</small><sup class="footnote-marker">3</sup><i class="footnote"> Der Ehemann, bevor der Scheidebrief in ihre Hand gekommen ist.</i><small>, WENN ER ES WÜNSCHT, ZURÜCKTRETEN</small>; <small>WENN ABER DIE</small> F<small>RAU</small> <small>GESAGT HAT</small>: E<small>MPFANGE FÜR MICH MEINEN</small> S<small>CHEIDEBRIEF, SO KANN ER, WENN ER ES WÜNSCHT, NICHT ZURÜCKTRETEN</small><sup class="footnote-marker">4</sup><i class="footnote"> Da sie den Vertreter bestellt hat u. die Scheidung bei der Aushändigung erfolgt ist.</i>. D<small>AHER</small> <small>KANN DER</small> E<small>HEMANN, WENN ER ZU IHM GESAGT HAT : ICH WILL NICHT, DASS DU</small> <small>IHN FÜR SIE EMPFÄNGST, SONDERN, DASS DU IHN BRINGEST UND IHR GIBST, WENN ER ES WÜNSCHT, ZURÜCKTRETEN</small>. R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT, AUCH WENN SIE ZU IHM GESAGT HAT</small>: N<small>IMM</small><sup class="footnote-marker">5</sup><i class="footnote"> Begrifflich mit ‘empfange’ identisch.</i> <small>FÜR MICH MEINEN</small> S<small>CHEIDEBRIEF, KÖNNE ER, WENN ER ES WÜNSCHT, NICHT ZURÜCKTRETEN</small>.
+<b>W</b><small>ENN EINE</small> F<small>RAU</small> <small>ZU EINEM</small> <small>GESAGT HAT: EMPFANGE FÜR MICH MEINEN</small> S<small>CHEIDEBRIEF, SO BENÖTIGT SIE ZWEIER</small> Z<small>EUGENPARTIEN: ZWEI</small> Z<small>EUGEN</small>, <small>DIE BEKUNDEN, DASS SIE ES VOR IHNEN GESAGT HAT, UND ZWEI, DIE BEKUNDEN, DASS ER IHN VOR IHNEN EMPFANGEN UND ZERRISSEN HAT</small>. D<small>IESELBEN</small><small>KÖNNEN DIE ERSTE UND AUCH DIE ANDERE</small><sup class="footnote-marker">6</sup><i class="footnote"> Dieselben Zeugen können den Auftrag u. die Empfangsnahme bekunden.</i><small>SEIN,</small> ODER EINER VON DER ERSTEN UND EINER VON DER ANDEREN MIT EINEM <small>DRITTEN</small> <small>VEREINIGT</small><sup class="footnote-marker">7</sup><i class="footnote"> Dh. einer der 1. Zeugenpartie ist auch bei der 2. zulässig.</i>.  <b>E</b><small>IN VERLOBTES</small> M<small>ÄDGHEN</small><sup class="footnote-marker">8</sup><i class="footnote"> Unter <span dir="rtl">נערה</span> ist ein Mädchen im 13. Lebensjahre zu verstehen, das nicht mehr minderjährig (<span dir="rtl">קטנה</span>), aber noch nicht mannbar (<span dir="rtl">בוגרת</span>) ist.</i><small>KANN IHREN</small> S<small>CHETDEBRIEF SELBER IN</small> E<small>MPFANG NEHMEN UND EBENSO IHR</small> V<small>ATER</small>. R. J<small>EHUDA SAGT, ZWEI</small> H<small>ÄNDE KÖNNEN NICHT GLEICHZEITIG ERWERBEN, VIELMEHR KANN NUR DER</small> V<small>ATER ALLEIN IHREN</small> S<small>CHEIDEBRIEF IN</small> E<small>MPFANG NEHMEN</small>. D<small>IE IHREN</small> S<small>CHEIDEBRIEF NICHT ZU VERWAHREN VERSTEHT, KANN AUCH NICHT GESCHIEDEN WERDEN</small>.
+<b>W</b><small>ENN EINE</small> M<small>INDERJÄHRIGE</small> <small>ZU EINEM</small> <small>GESAGT HAT: EMPFANGE FÜR MICH MEINEN</small> S<small>CHEIDEBRIEF, SO IST DER</small> S<small>CHEIDEBRIEF ERST DANN RECHTSKRÄFTIG, WENN ER IN IHRE</small> H<small>AND GEKOMMEN IST, DAHER KANN DER</small> E<small>HEMANN, WENN ER ES WÜNSCHT, ZURÜCKTRETEN</small>; M<small>INDERJÄHRIGE KÖNNEN NÄMLICH KEINEN</small> V<small>ERTRETER BESTELLEN</small>. W<small>ENN IHM ABER DER</small> V<small>ATER GESAGT HAT: GEH, EMPFANGE FÜR MEINE</small> T<small>OCHTER IHREN</small> S<small>CHEIDEBRIEF, SO KANN JENER, WENN ER ES WÜNSCHT, NICHT ZURÜCKTRETEN</small>. W<small>ENN JEMAND GESAGT HAT: GIB MEINER</small> F<small>RAU DIESEN</small> S<small>CHEIDEBRIEF AN JENEM</small> O<small>RTE, UND ER IHN IHR AN EINEM ANDEREN</small> O<small>RTE GEGEBEN HAT, SO IST ER UNGÜLTIG; WENN ABER: SIE BEFINDET SICH AN JENEM</small> O<small>RTE, UND ER IHN IHR AN EINEM ANDEREN</small> O<small>RTE GEGEBEN HAT, SO IST ER GÜLTIG</small>. W<small>ENN EINE</small> F<small>RAU GESAGT HAT: EMPFANGE FÜR MICH MEINEN</small> S<small>CHEIDEBRIEF AN JENEM</small> O<small>RTE, UND ER IHN FÜR SIE AN EINEM ANDEREN</small> O<small>RTE EMPFANGEN HAT, SO IST ER UNGÜLTIG, UND NACH</small> R. E<small>LEA͑ZAR GÜLTIG; WENN ABER: BRING MIR MEINEN</small> S<small>CHEIDEBRIEF VON JENEM</small> O<small>RTE, UND ER IHN IHR VON EINEM ANDEREN</small> O<small>RTE GEBRACHT HAT, SO IST ER GÜLTIG</small>.
+<b>W</b><small>ENN SIE ZU EINEM GESAGT HAT</small>: <small>BRING MIR MEINEN</small> S<small>CHEIDEBRIEF, SO DARF SIE</small><sup class="footnote-marker">9</sup><i class="footnote"> Wenn ihr Mann ein Priester ist.</i>H<small>EBE ESSEN, BIS DER</small> S<small>CHEIDEBRIEF IN IHRE</small> H<small>AND GEKOMMEN IST; WENN ABER: EMPFANGE FÜR MICH MEINEN</small> S<small>CHEIDEBRIEF, SO IST IHR DAS</small> E<small>SSEN VON</small> H<small>EBE SOFORT VERBOTEN</small>. S<small>AGTE SIE</small>: <small>EMPFANGE FÜR MICH AN JENEM</small> O<small>RTE MEINEN</small> S<small>CHEIDEBRIEF, SO DARF SIE</small> H<small>EBE ESSEN, BIS DER</small> S<small>CHEIDEBRIEF JENEN</small> O<small>RT ERREICHT; NACH</small> R. E<small>LEA͑ZAR IST ES IHR SOFORT VERBOTEN</small>.
+<b>W</b><small>ENN JEMAND GESAGT HAT</small>: <small>SCHREIBT EINEN</small> S<small>CHEIDEBRIEF UND GEBT IHN MEINER</small> F<small>RAU, SCHEIDET SIE</small> <small>VON MIR</small>, <small>SCHREIBT EINEN</small> B<small>RIEF</small><sup class="footnote-marker">10</sup><i class="footnote"> Auch diese Bezeichnung wird für den Scheidebrief gebraucht.</i><small>UND GEBT IHR,</small> SO SCHREIBE MAN IHN UND GEBE IHR; WENN ABER: ENTLASSET<sup class="footnote-marker">11</sup><i class="footnote"> Dieser Ausdruck wird wohl von der Scheidung gebraucht, jed. nur übertragen.</i><small>SIE, VERSORGT SIE, VERFAHRT MIT IHR NACH</small> G<small>EBÜHR, VERFAHRT MIT IHR, WIE ES SICH GEHÖRT, SO HAT ER NICHTS GESAGT</small>.  V<small>ORMALS SAGTEN SIE, WENN JEMAND, DER IN</small> H<small>ALSEISEN HINAUSGEFÜHRT WIRD, SAGT: SCHREIBT</small><sup class="footnote-marker">12</sup><i class="footnote"> Um sie von der Schwagerehe (Dt. 25,5ff.) zu entbinden.</i><small>MEINER</small> F<small>RAU EINEN SCHEIDEBRIEF, SO SCHREIBE MAN IHN ÜND</small><sup class="footnote-marker">13</sup><i class="footnote"> Obgleich er keinen Auftrag zum Geben erteilt hat, da er dies in seiner Aufregung vergessen hat.</i><small>GEBE IHR; SPÄTER BESTIMMTEN SIE ES AUCH VON EINEM ZUR</small> S<small>EE UND MIT EINER</small> K<small>ARAWANE</small> A<small>USREISENDEN</small>. R. Š<small>IMO͑N</small> Š<small>EZORI SAGT, DIES GELTE AUCH VOM LEBENSLÄNGLICH</small> K<small>RANKEN</small>.
+<b>W</b><small>ENN JEMAND, DER IN EINE</small> G<small>RUBE GEWORFEN WORDEN IST, RUFT: WER MEINE</small> S<small>TIMME HÖRT, SCHREIBE MEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF, SO SCHREIBE MAN IHN UND GEBE IHR</small>.  <b>W</b><small>ENN EIN</small> G<small>ESUNDER GESAGT HAT: SCHREIBT MEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF, SO WOLLTE ER SIE NUR ANFÜHREN</small><sup class="footnote-marker">14</sup><i class="footnote"> Da er sie nicht beauftragt hat, ihn ihr auch zu geben.</i>. E<small>INST SAGTE EIN</small> G<small>ESUNDER, DASS MAN SEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF SCHREIBE, UND ALS ER SPÄTER AUF EIN</small> D<small>ACH STIEG, STÜRZTE ER AB UND STARB. DA ENTSCHIED</small> R. Š<small>IMO͑N B</small>. G<small>AMLIE͑L</small>: H<small>AT ER SICH ABSICHTLICH HERABGESTÜRZT, SO IST DER</small> S<small>CHEIDEBRIEF GÜLTIG, HAT IHN DER</small> W<small>IND HERABGESTOSSEN, SO IST DER</small> S<small>CHEIDEBRIEF UNGÜLTIG</small>.
+<b>W</b><small>ENN JEMAND ZU ZWEIEN GESAGT HAT: GEBT MEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF</small>, oder zu dreien: S<small>CHREIBT MEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF UND GEBT IHN IHR, SO MÜSSEN SIE SELBST SCHREIBEN</small><sup class="footnote-marker">15</sup><i class="footnote"> Od. unterschreiben; sie können damit nicht andere beauftragen.</i><small>UND IHR GEBEN</small>. W<small>ENN JEMAND ZU DREIEN GESAGT HAT: GEBT MEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF, SO KÖNNEN SIE AUCH ANDERE BEAUFTRAGEN, IHN ZU SCHREIBEN, WEIL ER SIE ZU EINEM</small> G<small>ERICHTE BESTELLT</small><sup class="footnote-marker">16</sup><i class="footnote"> Drei Personen bilden ein Gerichtskollegium, u. er hat sie nicht mit dem Schreiben beauftragt.</i><small>HAT – SO</small> R. M<small>EÍR</small>. F<small>OLGENDE</small> L<small>EHRE BRACHTE</small> R. Ḥ<small>ANINA AUS</small> O<small>NO AUS DEM</small> G<small>EFÄNGNISSE</small><sup class="footnote-marker">17</sup><i class="footnote"> Die er wohl von R. A͑qiba hörte, als dieser verhaftet (cf. Br. Fol. 61b) war.</i>: E<small>S IST MIR ÜBERLIEFERT, DASS, WENN JEMAND ZU DREIEN GESAGT HAT: GEBT MEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF, SIE ANDERE BEAUFTRAGEN KÖNNEN, IHN ZU SCHREIBEN, DA ER SIE ZU EINEM</small> G<small>ERICHTE BESTELLT HAT</small>. R. J<small>OSE SAGTE</small>: W<small>IR SPRACHEN ZUM</small> B<small>OTEN</small><sup class="footnote-marker">18</sup><i class="footnote"> Zu RḤ., der diese Lehre brachte.</i>: <small>AUCH UNS IST ES ÜBERLIEFERT, DASS SELBST WENN JEMAND ZUM HOHEN</small> G<small>ERICHTE IN</small> J<small>ERUŠALEM GESAGT HAT: GEBT MEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF, SIE LERNEN</small><sup class="footnote-marker">19</sup><i class="footnote"> Das Schreiben, falls sie es nicht verstehen.</i><small>UND IHN SELBER SCHREIBEN UND IHR GEBEN MÜSSEN</small>. W<small>ENN JEMAND ZU ZEHN</small> P<small>ERSONEN</small> <small>GESAGT HAT: GEBT</small><sup class="footnote-marker">20</sup><i class="footnote"> So auch in der jerušal. Mišna; der T. (weiter u. in der Parallelstelle Fol. 18b), die Mišna u. andere Texte haben <span dir="rtl">כתבו</span>; die Lesart <span dir="rtl">כתבו ותנו</span> der kursierenden Ausgaben ist wohl eine Korrektur.</i><small>MEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF, SO MUSS EINER SCHREIBEN UND ZWEI UNTERSCHREIBEN; WENN ABER: IHR ALLE SCHREIBT, SO MUSS EINER SCHREIBEN UND ALLE UNTERSCHREIBEN</small>. D<small>AHER IST, WENN EINER VON IHNEN GESTORBEN IST, DER</small> S<small>CHEIDEBRIEF NICHTIG</small>.
+
+Chapter 7
+
+<b>W</b>ENN <small>JEMAND, DER VOM</small> K<small>ORDIAKOS BEFALLEN WORDEN IST, SAGT: SCHREIBT MEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF, SO HAT ER NICHTS GESAGT</small>. W<small>ENN JEMAND GESAGT HAT: SCHREIBT MEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF, UND DARAUF VOM</small> K<small>ORDIAKOS BEFALLEN WIRD UND SAGT</small>: S<small>HREIBT IHN NICHT, SO SIND SEINE LETZTEN</small> W<small>ORTE NICHTIG</small>. We<small>NN JEMAND STUMM GEWORDEN IST, UND AUF DIE</small> F<small>RAGE, OB MAN SEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF SCHREIBE, MIT DEM</small> K<small>OPF NICKT, SO PRÜFE MAN IHN DREIMAL; WENN ER AUF JA BEJAHEND UND AUF NEIN VERNEINEND ANTWORTET, SO SCHREIBE MAN IHN UND GEBE IHR</small>.
+<b>W</b><small>ENN MAN JEMAND GEFRAGT HAT, OB MAN SEINER</small> F<small>RAU EINEN SCHEIDEBRIEF</small><sup class="footnote-marker">1</sup><i class="footnote"> Damit sie der Leviratsehe entgehe.</i><small>SCHREIBE, UND EIL ERWIDERT HAT: SCHREIBT, UND MAN DEN</small> S<small>CHREIBER BEAUFTRAGT, UND ER IHN GESCHRIEBEN HAT, DIE</small> Z<small>EUGEN, UND SIE IHN UNTERSCHRIEBEN HABEN, SO IST DER</small> S<small>CHEIDEBRIEF, OBGLEICH MAN IHN GESCHRIEBEN, UNTERSCHRIEBEN, IHM GEGEBEN UND ER IHN IHR GEGEBEN HAT, NICHTIG; NUR</small><sup class="footnote-marker">2</sup><i class="footnote"> Dann ist der Scheidebrief gültig.</i><small>WENN ER ZUM</small> S<small>CHREIBER GESAGT HAT: SCHREIBE, UND ZU DEN</small> Z<small>EUGEN: UNTERSCHREIBT</small>.
+<b>S</b><small>AGTE JEMAND</small>: <small>DA IST DEIN</small> S<small>CHEIDEBRIEF, FALLS ICH STERBE, DA IST DEIN</small> S<small>CHEIDEBRIEF NACH</small><sup class="footnote-marker">3</sup><i class="footnote"> Dh. wenn sie durch den Tod beendet ist.</i><small>DIESER</small> K<small>RANKHEIT, DA IST DEIN</small> S<small>CHEIDEBRIEF FÜR NACH MEINEM</small> T<small>ODE, SO HAT ER NICHTS</small><sup class="footnote-marker">4</sup><i class="footnote"> Weil in all diesen Fällen die Scheidung erst nach dem Tode erfolgen soll, u. ein Toter sich nicht scheiden lassen kann.</i><small>GESAGT; WENN ABER: VON HEUTE AB, FALLS ICH STERBE, VON JETZT AB, FALLS ICH STERBE, SO IST DER</small> S<small>CHEIDEBRIEF GÜLTIG</small>. S<small>AGTE ER</small>: <small>VON HEUTE AB, NACH MEINEM</small> T<small>ODE</small><sup class="footnote-marker">5</sup><i class="footnote"> Es ist nicht recht deutlich, ob durch diesen Nachsatz der erste aufgehoben werden soll od. dies eine Bedingung ist: falls der Tod eintritt, sei der Scheidebrief von heute ab gültig.</i>, <small>SO IST DER</small> S<small>CHEIDEBRIEF GÜLTIG UND UNGÜLTIG; WENN ER STIRBT, SO IST AN IHR DIE</small> Ḥ<small>ALIÇA ZU VOLLZIEHEN, NICHT ABER DIE</small> S<small>CHWAGEREHE</small>.  <b>W</b><small>ENN ER GESAGT HAT</small>: <small>DA IST DEIN</small> S<small>CHEIDEBRIEF VON HEUTE AB, FALLS ICH AN DIESER</small> K<small>RANKHEIT</small><sup class="footnote-marker">6</sup><i class="footnote"> An der er darniederliegt.</i><small>STERBE, UND DANN AUFGESTANDEN, AUF DER</small> S<small>TRASSE UMHERGEGANGEN, WIEDERUM ERKRANKT UND GESTORBEN IST, SO BEMESSE MAN IHN: IST ER INFOLGE DER ERSTEN</small> K<small>RANKHEIT GESTORBEN, SO IST DER</small> S<small>CHEIDEBRIEF GÜLTIG, WENN ABER NIGHT, SO IST ER UNGÜLTIG</small>.
+<b>S</b><small>IE DARF MIT IHM</small><sup class="footnote-marker">7</sup><i class="footnote"> Die Frau mit ihrem Manne, von dem sie einen Scheidebrief in der oben genannten Weise (mit der Bedingung: von jetzt ab, falls ich sterbe) erhalten hat.</i><small>NUR VOR</small> Z<small>EUGEN ZUSAMMEN</small><sup class="footnote-marker">8</sup><i class="footnote"> Er könnte ihr beiwohnen u. dies würde als Ehelichung gelten.</i><small>SEIN,</small> SELBST WENN ES EIN S<small>KLAVE ODER EINE</small> S<small>KLAVIN IST, AUSGENOMMEN IHRE EIGENE</small> S<small>KLAVIN, WEIL SIE MIT IHRER</small> S<small>KLAVIN VERTRAUT IST</small>. W<small>AS IST SIE WÄHREND DIESER</small><sup class="footnote-marker">9</sup><i class="footnote"> Von der Übergabe des Scheidebriefes bis zu seinem Tode.</i><small>TAGE</small>? R. J<small>EHUDA SAGT,</small> SIE GELTE IN JEDER H<small>INSICHT ALS</small> E<small>HEFRAU</small>; R. J<small>OSE SAGT, SIE SEI GESCHIEDEN UND NICHT GESCHIEDEN</small>.
+<b>S</b><small>AGTE JEMAND</small>: <small>DA IST DEIN</small> S<small>CHEIDEBRIEF MIT DER</small> B<small>EDINGUNG, DASS DU MIR ZWEIHUNDERT</small> Z<small>UZ GIBST, SO IST SIE GESCHIEDEN, UND SIE GEBE SIE IHM;</small> WENN ABER: MIT DER B<small>EDINGUNG, DASS DU SIE MIR VON JETZT AB BINNEN DREISSIG</small> T<small>AGEN GIBST, SO IST SIE, WENN SIE SIE IHM INNERHALB DREISSIG</small> T<small>AGEN GEGEBEN HAT, GESCHIEDEN, WENN ABER NICHT, NIGHT GESCHIEDEN</small>. R. Š<small>IMO͑N B</small>. G<small>AMLIE͑L SAGTE</small>: E<small>INST SAGTE JEMAND IN</small> Ç<small>AJDAN ZU SEINER</small> F<small>RAU: DA HAST DU DEINEN</small> S<small>CHEIDEBRIEF MIT DER</small> B<small>EDINGUNG, DASS DU MIR MEIN</small> G<small>EWAND GIBST, UND DAS</small> G<small>EWAND KAM ABHANDEN; DA ENTSCHIEDEN DIE</small> W<small>EISEN, DASS SIE IHM DEN</small> G<small>ELDWERT GEBE</small>.
+<b>W</b><small>IE LANGE MUSS SIE</small>, <small>WENN ER ZU IHR GESAGT HAT</small>: <small>DA IST DEIN</small> S<small>CHEIDEBRIEF MIT DER</small> B<small>EDINGUNG, DASS DU MEINEN</small> V<small>ATER BEDIENST, MIT DER</small> B<small>EDINGUNG, DASS DU MEINEN</small> S<small>OHN SÄUGST, IHN SÄUGEN</small>? Z<small>WEI JAHRE</small>; R. J<small>EHUDA SAGT, ACHTZEHN</small> M<small>ONATE</small>. S<small>TIRBT DER</small> S<small>OHN ODER DER</small> V<small>ATER, SO IST DER</small> S<small>CHEIDEBRIEF GÜLTIG</small>. W<small>ENN ER GESAGT HAT</small>: <small></small> DA IST DEIN S<small>CHEIDEBRIEF MIT DER</small> B<small>EDINGUNG, DASS DU MEINEN</small> V<small>ATER ZWEI</small> J<small>AHRE BEDIENST, MIT DER</small> B<small>EDINGUNG, DASS DU MEINEN</small> S<small>OHN ZWEI</small> J<small>AHRE SÄUGST, UND DER</small> S<small>OHN</small><sup class="footnote-marker">10</sup><i class="footnote"> Od. der Vater, vor Ablauf der vereinbarten Zeit.</i><small>STIRBT, ODER DER</small> V<small>ATER, OHNE VON IHR GEKRÄNKT WORDEN</small><sup class="footnote-marker">11</sup><i class="footnote"> Wenn sie zur Ablehnung der Bedingung keinen Anlaß gegeben hat, u. um so mehr, wenn sie den Anlaß hierzu gegeben hat.</i><small>ZU SEIN, DIE</small> B<small>EDIENUNG ABLEHNT, SO IST DER</small> S<small>CHEIDEBRIEF UNGÜLTIG</small>; R. Š<small>IMO͑N B</small>. G<small>AMLIE͑L SAGT, DIESER</small> S<small>CHEIDEBRIEF SEI GÜLTIG</small>. R. Š<small>IMO͑N B</small>. G<small>AMLIE͑L SAGTE EINE</small> R<small>EGEL</small>: W<small>ENN DAS</small> H<small>INDERNIS NIGHT VON IHR AUSGEHT, SO IST DER</small> S<small>CHEIDEBRIEF GÜLTIG</small>.
+<b>W</b><small>ENN JEMAND</small><sup class="footnote-marker">12</sup><i class="footnote"> Bei seiner Ausreise.</i><small>GESAGT HAT</small>: D<small>A IST DEIN</small> S<small>CHEIDEBRIEF, FALLS ICH VON JETZT AB IN DREISSIG</small> T<small>AGEN NICHT KOMME, UND VON</small> J<small>UDÄA NACH</small> G<small>ALILÄA REIST, SO IST, WENN ER</small> A<small>NTIPATRIS</small><sup class="footnote-marker">13</sup><i class="footnote"> Erste Stadt in Galiläa, sodaß da die Ausführung der Bedingung begonnen hat.</i><small>ERREICHT HAT UND UMGEKEHRT IST, DIE BEDINGUNG</small><sup class="footnote-marker">14</sup><i class="footnote"> Er hat keine 30 Tage in Galiläa geweilt; wenn er zurück nach Antipatris umkehrt u. weiter reist, so ist dies eine ganz andere Reise.</i><small>AUFGEHOBEN</small>. W<small>ENN ER GESAGT HAT</small>: <small>DA JST DEIN</small> S<small>CHEIDEBRIEF, FALLS ICH VON JETZT AB IN DREISSIG</small> T<small>AGEN NICHT KOMME</small>, <small>UND VON</small> G<small>ALILÄA NACH</small> J<small>UDÄA REIST, SO IST, WENN ER DAS</small> D<small>ORF U͑THNAJ</small><sup class="footnote-marker">15</sup><i class="footnote"> Erster Ort in Judäa.</i><small>ERREICHT HAT UND UMGEKEHRT IST, DIE</small> B<small>EDINGUNG AUFGEHOBEN</small>. W<small>ENN ER GESAGT HAT</small>: <small>DA IST DEIN</small> S<small>CHEIDEBRIEF, FALLS ICH VON JETZT AB IN DREISSIG</small> T<small>AGEN NICHT KOMME, UND NACH DEM</small> Ü<small>BERSEELANDE REIST, SO IST, WENN ER</small> A͑<small>KKO ERREICHT HAT UND UMGEKEHRT IST, DIE</small> B<small>EDINGUNG AUFGEHOBEN</small>. W<small>ENN ER GESAGT HAT</small>: <small></small> DA IST DEIN S<small>CHEIDEBRIEF, SOBALD ICH DREISSIG</small> T<small>AGE VON DEINEM</small> G<small>ESICHTE FORT BIN, UND FORTGEHT UND KOMMT, FORTGEHT UND KOMMT, SO IST DER</small> S<small>CHEIDEBRIEF, DA ER NICHT MIT IHR ALLEIN ZUSAMMEN WAR, GÜLTIG</small>.
+<b>W</b><small>ENN ER GESAGT HAT</small>: <small>DA IST DEIN</small> S<small>CHEIDEBRIEF, FALLS ICH VON JETZT AB IN ZWÖLF</small> M<small>ONATEN NICHT KOMME, UND INNERHALB DER ZWÖLF</small> M<small>ONATE STIRBT, SO IST</small><sup class="footnote-marker">16</sup><i class="footnote"> Da die Bedingung erst nach dem Tode erfüllt wird.</i><small>DER</small> S<small>CHEIDEBRIEF UNGÜLTIG;</small> WENN ABER: DA IST DEIN S<small>CHEIDEBRIEF VON JETZT AB, FALLS ICH VON JETZT AB IN ZWÖLF</small> M<small>ONATEN NICHT KOMME, UND INNERHALB DER ZWÖLF</small> M<small>ONATE STIRBT, SO IST DER</small> S<small>CHEIDEBRIEF GÜLTIG</small>. W<small>ENN ER GESAGT HAT</small>: <small>FALLS ICH VON JETZT AB IN ZWÖLF</small> M<small>ONATEN NICHT KOMME, SO SCHREIBT MEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF UND GEBT IHN IHR, UND SIE DEN</small> S<small>CHEIDEBRIEF INNERHALB DER ZWÖLF</small> M<small>ONATF GESCHRIEBEN UND IHR NACH ZWÖLF</small> M<small>ONATEN GEGEBEN HABEN, SO IST DER</small> S<small>CHEIDEBRIEF UNGÜLTIG</small>.
+W<small>ENN ER GESAGT HAT</small>: <small>SCHREIBT MEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRIEF UND GEBT IHN IHR, FALLS ICH VON JETZT AB IN ZWÖLF</small> M<small>ONATEN NICHT KOMME, UND SIE IHN INNERHALB DER ZWÖLF</small> M<small>ONATE GESCHRIEBEN UND IHR NACH ZWÖLF</small> M<small>ONATEN GEGEBEN HABEN, SO IST DER</small> S<small>CHEIDEBRIEF UNGÜLTIG</small>; R. J<small>OSE SAGT, EIN SOLCHER</small> S<small>CHEIDEBRIEF SEI GÜLTIG</small>. W<small>ENN SIE IHN NACH ZWÖLF</small> M<small>ONATEN GESCHRIEBEN UND IHR NACH ZWÖLF</small> M<small>ONATEN GEGEBEN HABEN UND ER GESTORBEN IST, SO IST DER</small> S<small>CHEIDEBRIEF, WENN ER DEM</small> T<small>ODE VORANGING, GÜLTIG, UND WENN DER</small> T<small>OD DEM</small> S<small>CHEIDEBRIEFE VORANGING, UNGÜLTIG; IST DIES UNBEKANNT, SO IST DIES EIN</small> F<small>ALL, VON DEM SIE SAGTEN, SIE SEI GESCHIEDEN UND NICHT GESCHIEDEN</small>.
+
+Chapter 8
+
+<b>W</b><small>ENN JEMAND SEINER</small> F<small>RAU EINEN</small> S<small>CHEIDEBRJEF ZUWIRFT</small><sup class="footnote-marker">1</sup><i class="footnote"> Der auf die Erde fällt.</i>, <small>WAHREND SIE SICH IN IHREM</small> H<small>AUSE</small><sup class="footnote-marker">2</sup><i class="footnote"> Das ihr persönliches Eigentum ist.</i> <small>ODER IHREM</small> H<small>OFE BEFINDET, SO IST SIE GESCHIEDEN; WENN ER IHN IHR IN SEINEM</small> H<small>AUSE ODER IN SEINEM</small> H<small>OFE ZUWIRFT, SO IST SIE, SELBST WENN ER ZU IHR INS</small> B<small>ETT FÄLLT, NICHT GESCHIEDEN, WENN ABER IN IHREN</small> S<small>CHOSS ODER IN IHR</small> K<small>ÖRBCHEN, SO IST SIE GESCHIEDEN</small>.
+<b>W</b><small>ENN ER ZU IHR GESAGT HAT: NIMM DIESEN</small> S<small>CHULDSCHEIN, ODER WENN SIE IHN HINTER IHM GEFUNDEN HAT, UND SIE IHN LIEST UND SIEHT, DASS ES IHR</small> S<small>CHEIDEBRIEF SEI, SO IST ER UNGÜLTIG; NUR WENN ER ZU IHR GESAGT HAT: DA IST DEIN</small> S<small>CHEIDERRIEF</small>. W<small>ENN ER IHN IHR IM</small> S<small>CHLAFE IN DIE</small> H<small>AND GELEGT HAT UND SIE ERWACHEND IHN LIEST UND SIEHT, DASS ES IHR</small> S<small>CHEIDEBRIEF SEI, SO IST ER UNGÜLTIG;</small>  <b>W</b><small>ENN SIE AUF ÖFFENTLICHEM</small> G<small>EBIETE STEHT UND ER IHR</small> <small>DEN</small> S<small>CHEIDEBRIEF</small> <small>ZUWIRFT, SO IST SIE, WENN ER IHR NÄHER IST, GESCHIEDEN, WENN ER IHM NÄHER IST, NICHT GESCHIEDEN, UND WENN</small> H<small>ÄLFTE GEGEN</small> H<small>ÄLFTE</small><sup class="footnote-marker">3</sup><i class="footnote"> Genau zwischen beiden.</i>, <small>GESCHIEDEN UND NICHT GESCHIEDEN</small>.
+D<small>ASSELBE GILT AUCH VON DER</small> A<small>NTRAUUNG UND DASSELBE VON EINER</small> S<small>CHULD</small>. W<small>ENN SEIN</small> G<small>LÄUBIGER ZU IHM GESAGT HAT: WIRF MIR MEINE</small> S<small>CHULD ZU, UND ER SIE IHM ZUGEWORFEN HAT, SO IST, WENN SIE DEM</small> G<small>LÄUBIGER NÄHER IST, DER</small> S<small>CHULDNER IM</small> V<small>ORTEIL</small><sup class="footnote-marker">4</sup><i class="footnote"> Er hat sich der Schuld entledigt, u, wenn der Betrag abhanden gekommen ist, so ist er nicht haftbar.</i>,<small> WENN SIE DEM</small> S<small>CHULDNER NÄHER IST, DER</small> S<small>CHULDNER HAFTBAR, UND WENN</small> H<small>ÄLFTE GEGEN</small> H<small>ÄLFTE, SO TEILEN SIE</small>.  <b>W</b><small>ENN SIE AUF DER</small> S<small>PITZE DES</small> D<small>ACHES GESTANDEN UND ER IHR</small> <small>DEN</small> S<small>CHEIDEBRIEF</small> <small>ZUGEWORFEN HAT, SO IST SIE, SOBALD ER DEN</small> L<small>UFTRÄUM DES</small> D<small>ACHES ERREICHT HAT, GESCHIEDEN; WENN ER OBEN UND SIE UNTEN GESTANDEN UND ER IHN IHR ZUGEWORFEN HAT, SO IST SIE, SOBALD ER AUS DEM</small> G<small>EBIETE DES</small> D<small>ACHES GEKOMMEN, AUCH WENN ER</small><sup class="footnote-marker">5</sup><i class="footnote"> Bevor er sie erreicht hat.</i><small>VERWISCHT ODER VERBRANNT WORDEN IST, GESCHIEDEN</small>.
+D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MAN KÖNNE SEINE</small> F<small>RAU MIT EINEM ALTEN</small> S<small>CHEIDEBRIEFE ENTLASSEN; DIE</small> S<small>CHULE</small> H<small>ILLELS VERBIETET DIES</small>. E<small>IN ALTER</small> S<small>CHEIDEBRIEF HEISST ER, WENN, NACHDEM ER GESCHRIEBEN WORDEN IST</small>, <small>DER</small> E<small>HEMANN</small> <small>MIT IHR ZUSAMMEN WAR</small>.
+<b>W</b><small>ENN ER</small> <small>DEN</small> S<small>CHEIDEBRIEF</small> <small>NACH DER</small> Ä<small>RA EINES UNWÜRDIGEN</small> R<small>EICHES DATIERT HAT, NACH DER</small> Ä<small>RA DES MEDISCHEN</small> R<small>EICHES, NACH DER</small> Ä<small>RA DES GRIECHISCHEN</small> R<small>EICHES, NACH DER</small> Ä<small>RA DES</small> T<small>EMPELBAUES, NACH DER</small> Ä<small>RA DER</small> T<small>EMPELZERSTÖRUNG,</small> ODER WENN ER IM O<small>STEN WAR UND</small> ‘<small>IM</small> W<small>ESTEN</small>’ <small>ODER IM</small> W<small>ESTEN WAR UND</small> ‘<small>IM</small> O<small>STEN</small>’ <small>GESCHRIEBEN HAT, SO MUSS SIE</small><sup class="footnote-marker">6</sup><i class="footnote"> Wenn sie auf Grund eines solchen Scheidebriefes einen anderen geheiratet hat. Es ist ihre Pflicht, den Scheidebrief zu lesen u. ihn auf seine Richtigkeit zu prüfen.</i><small>VOM ERSTEN UND VOM ANDEREN FORT; SIE BENÖTIGT EINES</small> S<small>CHEIDEBRIEFES VOM ERSTEN UND VOM ANDEREN;</small> SIE ERHÄLT M<small>ORGENGABE</small>, F<small>RUCHTGENUSS</small><sup class="footnote-marker">7</sup><i class="footnote"> Dh. das Äquivalent, das sie für den ihrem Manne zukommenden Fruchtgenuß von ihren Gütern von diesem zu erhalten hat; nach einer rabb. Bestimmung hat er sie dafür aus der Gefangenschaft auszulösen.</i>, U<small>NTERHALT UND IHRE ABGETRAGENEN</small> K<small>LEIDER WEDER VOM ERSTEN NOCH VOM ANDEREN</small>. H<small>AT SIE SIE VOM ERSTEN ODER VOM ANDEREN ERHALTEN, SO MUSS SIE SIE ZURÜCKGEBEN; IHR</small> K<small>IND VOM ERSTEN</small><sup class="footnote-marker">8</sup><i class="footnote"> Wenn der erste Mann sie wiedergenommen hat.</i><small>UND VOM ANDEREN IST EIN</small> H<small>URENKIND; WEDER DER ERSTE NOCH DER ANDERE DARF SICH AN IHR</small><sup class="footnote-marker">9</sup><i class="footnote"> An ihrer Leiche, wenn er Priester ist; cf. Lev. 21,1ff.</i><small>VERUNREINIGEN; WEDER DER ERSTE NOCH DER ANDERE HAT</small> A<small>NRECHT AUF IHREN</small> F<small>UND, IHRE</small> H<small>ÄNDEARBEIT ODER DIE</small> A<small>UFHEBUNG IHRER</small> G<small>ELÜBDE</small>. S<small>IE IST UNTAUGLICH,</small> WENN SIE DIE T<small>OCHTER EINES</small> J<small>ISRAÉLITEN IST, FÜR</small><small>DIE</small> P<small>RIESTERSCHAFT</small><sup class="footnote-marker">10</sup><i class="footnote"> Ein Priester darf sie nicht heiraten; cf. Lev. 21,7.</i>, <small>WENN DIE</small> T<small>OCHTER EINES</small> L<small>EVITEN, FÜR DEN</small> Z<small>EHNTEN, UND WENN DIE</small> T<small>OCHTER EINES</small> P<small>RIESTERS, FÜR DIE</small> H<small>EBE</small>. W<small>EDER DIE</small> E<small>RBEN DES ERSTEN NOCH DIE</small> E<small>RBEN DES ANDEREN</small><sup class="footnote-marker">11</sup><i class="footnote"> Ihre Kinder vom ersten od. vom anderen.</i><small>ERBEN IHRE</small> M<small>ORGENGABE</small><sup class="footnote-marker">12</sup><i class="footnote"> Cf. Jab. Fol. 91a.</i>. S<small>IND SIE GESTORBEN, SO VOLLZIEHE DER</small> B<small>RUDER DES ERSTEN UND DER</small> B<small>RUDER DES ANDEREN AN IHR DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE</small>. H<small>AT ER SEINEN</small> N<small>AMEN, IHREN</small> N<small>AMEN, DEN</small> N<small>AMEN SEINER</small> S<small>TADT ODER DEN</small> N<small>AMEN IHRER</small> S<small>TADT GEÄNDERT</small><sup class="footnote-marker">13</sup><i class="footnote"> Anders geschrieben, als er da genannt wird, selbst wenn er in einem anderen Orte diesen Namen führt.</i>, <small>SO MUSS SIE VOM ERSTEN UND VOM ANDEREN FORT,</small>
+UND ALL DIESE B<small>ESTIMMUNGEN</small><sup class="footnote-marker">14</sup><i class="footnote"> Die oben beim falsch datierten Scheidebriefe aufgezählt werden.</i><small>GELTEN BEI IHR</small>.  W<small>ENN EINE VON</small> den I<small>NZESTUÖSEN</small><sup class="footnote-marker">15</sup><i class="footnote"> Mit denen die Heirat u. auch die Schwagerehe verboten ist; cf. Jab. Fol. 2a.</i>, <small>VON DENEN SIE GESAGT HABEN, IHRE</small> N<small>EBENBUHLERINNEN SEIEN</small><sup class="footnote-marker">16</sup><i class="footnote"> Von der Schwagerehe u. der Ḥaliça.</i><small>ENTBUNDEN, SICH VERHEIRATET HAT, UND ES SICH HERAUSSTELLT, DASS SIE ZWITTERHAFT</small><sup class="footnote-marker">17</sup><i class="footnote"> Vgl. S. 86 Anm. 9; es stellt sich dadurch heraus, daß ihre Heirat mit dem Verstorbenen ungültig war, so daß die Nebenbuhlerinnen von der Leviratsehe nicht befreit sind.</i><small>IST, SO MÜSSEN DIE ANDEREN</small><sup class="footnote-marker">18</sup><i class="footnote"> Die Nebenbuhlerinnen, die sich inzwischen verheiratet haben.</i><small>VON DIESEM UND JENEM</small><sup class="footnote-marker">19</sup><i class="footnote"> Von ihrem anderen Manne u. von ihrem Eheschwager.</i> <small>FORT, UND ALL DIESE</small> B<small>ESTIMMUNGEN</small><sup class="footnote-marker">20</sup><i class="footnote"> Die oben beim falsch datierten Scheidebriefe aufgezählt werden.</i><small>GELTEN BEI IHNEN</small>.
+W<small>ENN JEMAND SEINE</small> E<small>HESCHWÄGERIN GENOMMEN</small><sup class="footnote-marker">21</sup><i class="footnote"> Sodaß ihre Nebenbuhlerin sich anderweitig verheiraten darf, da die Schwagerehe nur an einer Frau zu vollziehen ist.</i><small>UND IHRE NEBENBUHLERIN EINEN ANDEREN GEHEIRATET HAT, UND ES SICH HERAUSSTELLT, DASS JENE ZWITTERHAFT</small><sup class="footnote-marker">22</sup><i class="footnote"> Sodaß die Schwagerehe an der anderen zu vollziehen war.</i><small>IST, SO MUSS SIE VON DIESEM UND JENEM</small><sup class="footnote-marker">23</sup><i class="footnote"> Von ihrem anderen Manne u. von ihrem Eheschwager.</i><small>FORT, UND ALL DIESE</small> B<small>ESTIMMUNGEN</small><sup class="footnote-marker">24</sup><i class="footnote"> Die oben beim falsch datierten Scheidebriefe aufgezählt werden.</i><small>GELTEN BEI IHR</small>.
+W<small>ENN DER</small> S<small>CHREIBER FÜR DEN</small> M<small>ANN DEN</small> S<small>CHEIDEBRIEF UND FÜR DIE</small> F<small>RAU DIE</small> Q<small>UITTUNG</small><sup class="footnote-marker">25</sup><i class="footnote"> Über die Morgengabe, die der Mann ihr bei der Scheidung auszuzahlen hat.</i><small>GESCHRIEBEN UND IRRTÜMLICH DEN</small> S<small>CHEIDEBRIEF DER</small> F<small>RAU UND DIE</small> Q<small>UITTUNG DEM</small> M<small>ANNE GEGEBEN HAT, UND DIESE SIE EINANDER AUSGEHÄNDIGT HABEN,</small> UND NACH EINER Z<small>EIT</small><sup class="footnote-marker">26</sup><i class="footnote"> Nachdem die Frau einen anderen geheiratet hat.</i><small>DER</small> S<small>CHEIDEBRIEF BEIM</small> M<small>ANNE UND DIE</small> Q<small>UITTUNG BEI DER</small> F<small>RAU ZUM</small> V<small>ORSCHEIN KOMMT, SO MUSS SIE VOM ERSTEN UND VOM ANDEREN FORT, UND ALL DIESE</small> B<small>ESTIMMUNGEN</small><sup class="footnote-marker">27</sup><i class="footnote"> Die oben beim falsch datierten Scheidebriefe aufgezählt werden.</i><small>GELTEN BEI IHR</small>. R. E<small>LIE͑ZER SAGT, WENN DER</small> S<small>CHEIDEBRIEF SOFORT ZUM</small> V<small>ORSCHEIN KOMMT, SEI ER UNGÜLTIG, WENN ABER NACH EINER</small> Z<small>EIT, SEI ER GÜLTIG, DA DER ERSTE NICHT BEFUGT IST, DEN ANDEREN UM SEIN</small> R<small>ECHT ZU BRINGEN</small><sup class="footnote-marker">28</sup><i class="footnote"> Dies könnte eine Verabredung zwischen dem ersten Ehemanne u. der Frau sein.</i>.  <b>W</b><small>ENN ER</small> <small>EINEN</small> S<small>CHEIDEBRIEF</small> <small>GESCHRIEBEN HAT, UM SICH VON SEINER</small> F<small>RAU SCHEIDEN ZU LASSEN, UND DAVON ABGEKOMMEN IST, SO HAT ER SIE, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, FÜR DIE</small> P<small>RIESTERSCHAFT UNTAUGLICH GEMACHT; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, SELBST WENN ER IHN IHR BEDINGUNGSWEISE GEGEBEN HAT UND DIE</small> B<small>EDINGUNG NICHT ERFÜLLT WORDEN IST, HABE ER SIE FÜR DIE</small> P<small>RIESTERSCHAFT NICHT UNTAUGLICH GEMACHT</small>.
+<b>W</b><small>ENN JEMAND SIGH VON SEINER</small> F<small>RAU SCHEIDEN LIESS UND SIE DARAUF MIT IHM IN EINER</small> H<small>ERBERGE ÜBERNACHTETE, SO BENÖTIGT SIE, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, KEINES ANDEREN</small> S<small>CHEIDEBRIEFES VON IHM; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, SIE BENÖTIGE VON IHM EINES ANDEREN</small> S<small>CHEIDEBRIEFES</small>. D<small>IES NUR DANN, WENN SIE AUS DER</small> V<small>ERHEIRATUNG GESCHIEDEN WORDEN IST, WENN SIE ABER AUS DER</small> V<small>ERLOBUNG GESCHIEDEN WORDEN IST, PFLICHTEN ALLE BEI, DASS SIE KEINES ANDEREN</small> S<small>CHEIDEBRIEFES VON IHM BENÖTIGE, WEIL ER MIT IHR NICHT VERTRAUT IST</small>. <sup class="footnote-marker">ix 2</sup> <b>W</b><small>ENN ER SIE AUF</small> G<small>RUND EINES GLATZENHAFTEN</small> S<small>CHEIDEBRIEFES</small><sup class="footnote-marker">29</sup><i class="footnote"> Bei einem solchen folgt auf jede Zeile eine freie Stelle, auf die die geschriebene gefaltet wird (entspricht der sog. gefalteten Urkunde, worüber Bb. Fol. 160a Anm. 2), jede Zeile wird auf der Rückseite von einem Zeugen unterschrieben; die Anzahl der Zeugenunterschriften muß somit der Anzahl der Falten entsprechen. Diese mit schwierigen Manipulationen verbundene Art von Scheidebriefen ist wohl zur Erschwerung der Scheidung eingeführt worden.</i><small>GEHEIRATET HAT, SO MUSS SIE VOM ERSTEN UND VOM ANDEREN FORT, UND JENE</small> ALLE B<small>ESTIMMUNGEN</small><sup class="footnote-marker">30</sup><i class="footnote"> Die oben beim falsch datierten Scheidebriefe aufgezählt werden.</i><small>GELTEN BEI IHR</small>.
+J<small>EDER DARF</small> <small>DIE</small> Z<small>EUGENUNTERSCHRIFT</small> <small>DES GLATZENHAFTEN</small> S<small>CHEIDEBRIEFES ERGÄNZEN</small><sup class="footnote-marker">31</sup><i class="footnote"> Da nur 2 bezw. 3 zulässige Zeugen erforderlich sind.</i>– <small>SO</small> B<small>EN</small> N<small>ANNOS</small>; R. A͑<small>QIBA SAGT, NUR</small> V<small>ERWANDTE, DIE SONST ALS</small> Z<small>EUGEN ZULÄSSIG SIND, DÜRFEN SIE ERGÄNZEN</small>. E<small>IN GLATZENHAFTER</small> S<small>CHEIDEBRIEF IST DER, DER MEHR</small> F<small>ALTEN HAT ALS</small> Z<small>EUGENUNTERSCHRIFTEN</small>.
+
+Chapter 9
+
+<b>W</b>ENN <small>JEMAND SICH VON SEINER</small> F<small>RAU SCHEIDEN LÄSST UND ZU IHR</small><sup class="footnote-marker">1</sup><i class="footnote"> Bei der Übergabe des Scheidebriefes.</i> <small>SPRICHT: SEI NUN JEDERMANN ERLAUBT, NUR</small> <small>NICHT</small> <small>JENEM, SO IST SIE, WIE</small> R. E<small>LIE͑ZER SAGT, ERLAUBT</small><sup class="footnote-marker">2</sup><i class="footnote"> Jedem anderen; die Scheidung ist gültig.</i>, <small>UND WIE DIE</small> W<small>EISEN SAGEN, VERBOTEN</small>. W<small>AS MACHE ER</small>? E<small>R NEHME IHR</small> <small>DEN</small> S<small>CHEIDEBRIEF</small> <small>AB, GEBE IHN IHR ZURÜCK UND SPRECHE ZU IHR: SEI NUN JEDEM</small> M<small>ENSCHEN ERLAUBT</small>. H<small>AT ER ES HINEINGESCHRIEBEN, SO IST ER, SELBST WENN ER ES WIEDER AUSRADIERT, UNGÜLTIG</small>.
+S<small>AGTE ER</small>: <small>SEI JEDERMANN ERLAUBT, NUR</small> <small>NICHT</small> <small>MEINEM</small> V<small>ATER, DEINEM</small> V<small>ATER, MEINEM</small> B<small>RUDER, DEINEM</small> B<small>RUDER, EINEM</small> S<small>KLAVEN, EINEM</small> N<small>ICHTJUDEN, ODER SONST EINEM, DESSEN</small> A<small>NTRAUUNG MIT IHR UNGÜLTIG IST, SO IST</small> <small>DIE</small> S<small>CHEIDUNG</small><sup class="footnote-marker">3</sup><i class="footnote"> Da eine Antrauung mit diesen Personen ungültig ist, so gilt dies nicht als Einschränkung der Scheidung.</i><small>GÜLTIG</small>. S<small>AGTE ER</small>: <small>SEI JEDERMANN ERLAUBT, NUR</small> <small>NICHT</small> <small>ALS</small> W<small>ITWE</small><sup class="footnote-marker">4</sup><i class="footnote"> Wenn sie eine solche ist.</i><small>EINEM</small> H<small>OCHPRIESTER, ALS</small> G<small>ESCHIEDENE ODER</small> H<small>ALUÇA EINEM GEMEINEN</small> P<small>RIESTER, ALS</small> H<small>URENKIND ODER</small> N<small>ETHINA EINEM</small> J<small>ISRAÉLITEN, ALS</small> J<small>ISRAÉLITIN EINEM</small> H<small>URENKIND ODER EINEM</small> N<small>ATHIN, ODER SONST EINEM, DESSEN</small> A<small>NTRAUUNG MIT IHR GÜLTIG, WENN AUCH VERBOTEN IST, S IST</small> <small>DIE</small> S<small>CHEIDUNG</small> <small>UNGÜLTIG</small><sup class="footnote-marker">5</sup><i class="footnote"> Die Antrauung mit den genannten Personen ist zwar verboten, jed, gültig, somit ist die Scheidung eine eingeschränkte.</i>.
+<b>D</b><small>ER WESENTLICHE</small> T<small>EXT DES</small> S<small>CHEIDEBRIEFES IST: DU BIST NUN JEDERMANN ERLAUBT</small>. R. J<small>EHUDA SAGT</small>, <small>MAN SCHREIBE</small> <small>AUCH: DIES DIENE DIR VON MIR ALS</small> T<small>RENNUNGSSCHRIFT, ENTLASSUNGSBRIEF UND</small> S<small>CHEIDUNGSURKUNDE, UM ZU GEHEN UND JEDERMANN NACH</small> B<small>ELIEBEN ZU HEIRATEN</small>. D<small>ER WESENTLICHE</small> T<small>EXT DES</small> F<small>REILASSUNGSBRIEFES</small><sup class="footnote-marker">6</sup><i class="footnote"> Für Sklaven.</i><small>IST : DU BIST NUN EIN</small> F<small>REIER, DU GEHÖRST NUN DIR SELBER</small>.
+<b>D</b><small>REI</small> S<small>CHEIDEBRIEFE SIND UNGÜLTIG, HAT SIE ABER GEHEIRATET, SO IST DAS</small> K<small>IND LEGITIM:</small> DER VON SEINER H<small>AND GESCHRIEBEN IST UND KEINE</small> Z<small>EUGEN</small><small>UNTERSCHRIFTEN</small> <small>HAT, DER</small> Z<small>EUGEN</small><small>UNTERSCHRIFTEN</small>, <small>ABER KEIN</small> D<small>ATUM HAT, DER EIN</small> D<small>ATUM HAT, ABER NUR EIN</small> Z<small>EUGE</small> <small>UNTERSCHRIEBEN</small> <small>IST</small>. D<small>IESE DREI</small> S<small>CHEIDEBRIEFE SIND UNGÜLTIG; FALLS SIE ABER GEHEIRATET HAT, IST DAS</small> K<small>IND LEGITIM</small>. R. E<small>LIEZER SAGT, AUCH WENN ER KEINE</small> Z<small>EUGEN</small><small>UNTERSCHRIFTEN</small> <small>HAT, ER IHN IHR ABER VOR</small> Z<small>EUGEN GEGEBEN HAT, SEI ELI GÜLTIG UND SIE KÖNNE</small> <small>DAMIT IHRE</small> M<small>ORGENGABE</small> <small>VON VERÄUSSERTEN</small> G<small>ÜTERN EINFORDERN, DENN DIE</small> U<small>NTERSCHRIFT DER</small> Z<small>EUGEN AUF EINER</small> U<small>RKUNDE IST NUR EINE VORSORGENDE</small> I<small>NSTITUTION</small><sup class="footnote-marker">7</sup><i class="footnote"> Weil die Tatzeugen sterben können.</i>.
+<b>W</b><small>ENN ZWEI IHRE GLEICHMÄSSIGEN</small><sup class="footnote-marker">8</sup><i class="footnote"> Wenn die Namen übereinstimmen.</i>S<small>CHEIDEBRIEFE GESCHICKT HABEN UND DIESE MIT EINANDER VERMISCHT WORDEN SIND, SO GEBE MAN BEIDE DER EINEN</small> F<small>RAU</small> <small>UND BEIDE</small><sup class="footnote-marker">9</sup><i class="footnote"> Jede wird dann mit dem für sie bestimmten geschieden.</i><small>DER ANDEREN; DAHER IST, WENN EINER VON IHNEN ABHANDEN GEKOMMEN IST, DER ANDERE</small><sup class="footnote-marker">10</sup><i class="footnote"> Da hinsichtl. jeder der beiden Frauen angenommen werden kann, er sei für die andere geschrieben worden.</i><small>NICHTIG</small>. W<small>ENN FÜNF GEMEINSCHAFTLICH EINEN</small> S<small>CHEIDEBRIEF GESCHRIEBEN HABEN</small>: N. L<small>ÄSST SICH VON</small> N. <small>SCHEIDEN UND</small> N. <small>VON</small> N., <small>UND DIE</small> Z<small>EUGEN UNTEN</small> <small>UNTERSCHRIEBEN HABEN</small>, <small>SO IST ER FÜR ALLE GÜLTIG UND IST JEDER BESONDERS EINZUHÄNDIGEN;</small> WENN ABER FÜR JEDEN EIN BESONDERER T<small>EXT GESCHRIEBEN WORDEN IST UND DIE</small> Z<small>EUGEN UNTEN</small> <small>UNTERSCHRIEBEN HABEN</small>, <small>SO IST DERJENIGE GÜLTIG, MIT DEM DIE</small> Z<small>EUGEN</small><small>UNTERSCHRIFTEN ANSCHLIESSEND</small> <small>GELESEN</small><sup class="footnote-marker">11</sup><i class="footnote"> Der letzte, da die Zeugenunterschriften sich viell. nur auf diesen beziehen.</i>werden.
+<b>W</b><small>ENN ZWEI</small> S<small>CHEIDEBRIEFE NEBEN EINANDER</small><sup class="footnote-marker">12</sup><i class="footnote"> Zwei von einander vollständig getrennte Scneidebriefe auf einem Blatte Pergament.</i><small>GESCHRIEBEN, UND UNTEN ZWEI</small> Z<small>EUGEN UNTEREINANDER HEBRÄISCH UND ZWEI</small> Z<small>EUGEN UNTEREINANDER GRIECHISCH UNTERSCHRIEBEN</small><sup class="footnote-marker">13</sup><i class="footnote"> Wenn die Zeugenunterschrift, die den Namen des Zeugen u. seines Vaters enthält (beispielsweise: Reúben, Sohn Ja͑qobs, Zeuge), sich in der Mitte, unter beiden Scheidebriefen, befindet, so ergibt es sich, daß von der hebräischen Unterschrift der Name des Zeugen u. das W. ‘Sohn’ rechts u. der Name des Vaters u. das W. ‘Zeuge’ links, u. von der griechischen (od. sonst einer okzidentalischen Schrift, die von links nach rechts geschrieben wird) Unterschrift der Name des Zeugen u. das W. ‘Sohn’ links u. der Name des Vaters u. das W. ‘Zeuge’ rechts sich befinden.</i><small>SIND, SO IST DER, DEM DIE ERSTEN</small> Z<small>EUGEN SICH ANSCHLIESSEN, GÜLTIG</small><sup class="footnote-marker">14</sup><i class="footnote"> Befinden sich die hebräischen Unterschriften oben, so ist der rechte Scheidebrief gültig, befinden sich die griechischen oben, so ist der linke gültig, da der Name des Zeugen die Hauptsache ist.</i>. W<small>ENN EIN ZEUGE HEBRÄISCH, EIN</small> Z<small>EUGE GRIECHISCH, EIN</small> Z<small>EUGE HEBRÄISCH UND EIN</small> Z<small>EUGE GRIECHISCH UNTEREINANDER UNTERSCHRIEBEN IST, SO SIND BEIDE UNGÜLTIG</small> .<sup class="footnote-marker">15</sup><i class="footnote"> Da keinem von beiden 2 gültige Unterschriften sich anschließen.</i>
+<b>W</b><small>ENN ETWAS VOM</small> S<small>CHEIDEBRIEFE</small><sup class="footnote-marker">16</sup><i class="footnote"> Vom Texte desselben.</i><small>ZURÜCKGEBLIEBEN IST UND ER ES AUF DIE ZWEITE</small> K<small>OLUMNE GESCHRIEBEN HAT, UND DIE</small> Z<small>EUGEN UNTEN</small> <small>UNTERSCHRIEBEN HABEN</small>, <small>SO IST ER GÜLTIG</small>. W<small>ENN DIE</small> Z<small>EUGEN AM</small> K<small>OPFE DER</small> K<small>OLUMNE, AN DER</small> S<small>EITE ODER BEI EINEM EINFACHEN AUF DER</small> R<small>ÜCKSEITE</small><sup class="footnote-marker">17</sup><i class="footnote"> Während bei einem gefalteten (vgl. S. 464 Anm. 145) die Zeugenunterschriften sich auf der Rückseite befinden müssen.</i><small>UNTERSCHRIEBEN SIND, SO IST ER UNGÜLTIG</small>. W<small>ENN MAN DEN KOPF DES EINEN NEBEN DEN</small> K<small>OPF DES ANDEREN GESETZT HAT UND DIE</small> Z<small>EUGEN</small><small>UNTERSCHRIFTEN</small> <small>SICH IN DER</small> M<small>ITTE BEFINDEN, SO SIND BEIDE</small><sup class="footnote-marker">18</sup><i class="footnote"> Da sie sich weder dem einen noch dem anderen anschließen.</i><small>UNGÜLTIG</small>. W<small>ENN DAS</small> E<small>NDE DES EINEN AN DAS</small> E<small>NDE DES ANDEREN UND DIE</small> Z<small>EUGEN</small><small>UNTERSCHRIFTEN</small> <small>SICH IN DER</small> M<small>ITTE BEFINDEN, SO IST DER, DEM DIE</small> Z<small>EUGEN</small><small>UNTERSCHRIFTEN</small> <small>SICH ANSCHLIESSEN, GÜLTIG</small>. W<small>ENN DEN</small> K<small>OPF DES EINEN AN DAS</small> E<small>NDE DES ANDEREN UND DIE</small> Z<small>EUGEN</small><small>UNTERSCHRIFTEN</small> <small>SICH IN DER</small> M<small>ITTE BEFINDEN, SO IST DER, DEM DIE</small> Z<small>EUGEN</small><small>UNTERSCHRIFTEN</small> <small>SICH AM</small> E<small>NDE ANSCHLIESSEN, GÜLTIG</small>.
+W<small>ENN DER</small> S<small>CHEIDEBRIEF HEBRÄISCH IST UND DIE</small> Z<small>EUGEN</small><small>UNTERSCHRIFTEN</small> <small>GRIECHISCH, ODER ER GRIECHISCH UND DIE</small> Z<small>EUGEN</small><small>UINTERSCHRIFTEN</small> <small>HEBRÄISCH, ODER WENN EINE</small> Z<small>EUGEN</small><small>UNTERSCHRIFT</small> <small>HEBRÄISCH UND EINE GRIECHISCH IST, ODER WENN DER</small> S<small>CHREIBER IHN GESCHRIEBEN UND EIN</small> Z<small>EUGE</small> <small>UNTERSCHRIEBEN</small> <small>HAT, SO IST ER GÜLTIG</small>. S<small>TEHT DARIN</small>: ‘N., Z<small>EUGE</small>’, <small>SO IST ER GÜLTIG; WENN</small>: ‘S<small>OHN DES</small> N., Z<small>EUGE</small>’, <small>SO IST ER GÜLTIG; WENN</small>: ‘N., S<small>OHN DES</small> N.’, <small>ABER NICHT</small> ‘Z<small>EUGE</small>’, <small>SO IST ER GÜLTIG</small>. S<small>O VERFUHREN AUCH DIE</small> V<small>ORNEHMEN</small><sup class="footnote-marker">19</sup><i class="footnote"> Die sich einer kurzen Fassung bedienten.</i><small>IN</small> J<small>ERUŠALEM</small>. W<small>ENN ER</small> <small>NUR</small> <small>SEINEN</small> B<small>EINAMEN</small><sup class="footnote-marker">20</sup><i class="footnote"> Nach der t.schen Auslegung: Stamm- od. Familienname.</i><small>UND IHREN</small> B<small>EINAMEN GESCHRIEBEN HAT, SO IST ER GÜLTIG</small>.  <b>D</b><small>ER ERZWUNGENE</small> S<small>CHEIDEBRIEP IST, WENN DURCH</small> J<small>ISRAÉLITEN, GÜLTIG, UND WENN DURCH</small> N<small>ICHTJUDEN, UNGÜLTIG</small>. W<small>ENN</small> N<small>ICHTJUDEN IHN PRÜGELN UND ZU IHM SAGEN: TU, WAS DER</small> J<small>ISRAÉLIT DIR SAGT, SO IST ER GÜLTIG</small>.
+W<small>ENN ÜBER SIE IN DER</small> S<small>TADT DAS</small> G<small>ERÜCHT GEHT, DASS SIE ANGETRAUT SEI, SO GILT SIE ALS ANGETRAUT, DASS SIE GESCHIEDEN SEI, SO GILT SIE ALS GESCHIEDEN, NUR DARF DAMIT KEINE</small> A<small>BSCHWÄCHUNG VERBUNDEN SEIN</small>. W<small>AS HEISST EINE</small> A<small>BSCHWÄCHUNG</small>? W<small>ENN ES HEISST</small>: <small>JENER LIESS SICH VON SEINER</small> F<small>RAU SCHEIDEN, ABER UNTER EINER</small> B<small>EDINGUNG, JENER WARF IHR DIE</small> A<small>NTRAUUNGSURKUNDE ZU, JEDOCH IST ES ZWEIFELHAFT, OB SIE IHR ODER IHM</small><sup class="footnote-marker">21</sup><i class="footnote"> In diesem Falle ist die Antrauung ungültig.</i><small>NÄHER WAR, SO IST DIES EINE</small> A<small>BSCHWÄCHUNG</small>.
+D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MAN DÜRFE SICH VON SEINER</small> F<small>RAU NUR DANN SCHEIDEN LASSEN, WENN MAN AN IHR ETWAS</small> S<small>CHÄNDLICHES GEFUNDEN HAT, DENN ES HEISST</small>:<sup class="footnote-marker">22</sup><i class="footnote"> Dt. 24,1.</i><i>denn er fand an ihr etwas Schändliches</i>; <small></small> DIE S<small>CHULE</small> H<small>ILLELS SAGT, SELBST WENN SIE IHM DIE</small> S<small>UPPE VERSALZEN</small><sup class="footnote-marker">23</sup><i class="footnote"> Od. anbrennen, verderben.</i><small>HAT, DENN ES HEISST</small>: <i>denn er fand an ihr etwas Schändliches</i>; R. A͑<small>QIBA SAGT, SELBST WENN ER EINE ANDERE SCHÖNER ALS SIE FINDET, DENN ES HEISST</small>: <sup class="footnote-marker">24</sup><i class="footnote"> Dt. 24,1.</i><i>wenn sie keine Gunst in seinen Augen findet</i>.
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+Mishnah Gittin
+משנה גיטין
+The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein
+http://www.sefaria.org/shraga-silverstein
+
+Mishnah Gittin
+
+
+
+Chapter 1
+
+	If one brings a get from medinath hayam (lit., "the land of the sea," i.e., abroad), he must say: "Before me, it was written, and before me it was signed." [Anything outside of Eretz Yisrael is called "medinath hayam." ("He must say: 'Before me, it was written, etc.'":) Some say, because those living abroad are not learned in Torah, and they do not know that a get must be written lishmah (i.e., for the specific instance). Therefore, the messenger says: "Before me, it was written, and before me it was signed," and, as a matter of course, he is asked if it were written lishmah, and he replies that it was. Others say it is because caravans are infrequent between there and here (Eretz Yisrael) so that if the husband protested that he did not write it, witnesses could not be found to corroborate the signatures of the witnesses, for which reason the rabbis believed the messenger as two, and the protest of the husband no longer availed.] R. Gamliel says: Even one who brings it from Rekem and from Cheger (which are close to Eretz Yisrael, must say: "Before me, etc.") [The Targum for (Genesis 16:14): "between Kadesh and Bared" is "between Rekam and Chagra."] R. Eliezer says: Even from Kfar Ludim [which is outside Eretz Yisrael] to Lud [which is near it, and part of Eretz Yisrael.] And the sages say: Only one who brings a get from abroad and one who takes (a get from Eretz Yisrael abroad) must say: "Before me it was written, and before me, it was signed." And one who brings it from one province to another in medinath hayam must say: "Before me, it was written, and before me, it was signed." R. Shimon b. Gamliel says: Even from one hegemony to another [with distinct jurisdiction].
+	R. Yehudah says: From Rekem until [the end of the world] eastward [is considered outside of Eretz Yisrael], and Rekem [itself is considered] as the east [of the world, and not as Eretz Yisrael]. From Ashkelon southward, and Ashkelon as the south. From Acco northwards, and Acco as the north. R. Meir says: Acco is as Eretz Yisrael in respect to gittin.
+	If one brings a get in Eretz Yisrael, he need not say: "Before me, it was written, and before me it was signed." If there are "protestors" against it, [the husband protesting that it is forged], it is confirmed through its signatures. [If witnesses testify to (the authenticity of) their signatures, or if other witnesses recognize their signatures, it is valid. And nowadays, if one brings a get, whether in Eretz Yisrael or abroad, he must give it to her in the presence of two witnesses and say: "Before me, it was written, and before me it was signed."] If one brings a get from abroad, he cannot say: "Before me, it was written, and before me it was signed" [(as when he gave it to her when he could speak, and he did not get to say: "Before me, it was written, and before me it was signed" before he became mute)]. If there are witnesses signed on it, it is confirmed through their signatures.
+	Both the gittin of women and the manumissions of bondsmen are alike in respect to taking and bringing, [vis-à-vis the saying of: "Before me, it was written, and before me it was signed"]. And this is one of the ways in which the gittin of women are similar to the manumissions of bondsmen.
+	Every bill on which a Cuthite witness is signed is invalid, except the gittin of women and the manumissions of bondsmen, [which are valid if one of the witnesses is a Cuthite. But if both are Cuthites, the first tanna invalidates it, even with the gittin of women.] The get of a woman on which Cuthite witnesses were signed was once brought before R. Gamliel in Kfar Otnai, and he validated it. [R. Gamliel validated it even where both were Cuthites. And today, after the decree that Cuthites be considered like gentiles in all respects, the gittin of women are not different from other writs; even one Cuthite witness renders a writ invalid.] All writs which are adjudicated in gentile courts, [the witnesses having testified before the judge in their place of judgment], even if they are signed by gentiles, are valid. [This, where we know the judge and the witnesses not to take bribes], except for the gittin of women and the manumissions of bondsmen. [(The validity obtains) only in respect to writs of loans and sales, where the witnesses beheld the transfer of money. But writs of indebtedness and the gittin of women, and all things which are enactments of beth-din — all such things are invalid in their courts.] R. Shimon says: These, too, are valid. They were not mentioned [in the house of study as being invalid] except where they were enacted by [gentiles who were] laymen, [not judges. The halachah is not in accordance with R. Shimon.]
+	If one says: Give this get to my wife, or this writ of manumission to my bondsman, if he wishes to retract with both, [before they reach the hand of the woman or of the bondsman], he may do so [and the messenger may not acquire the writ on their behalf; for it is a liability to them in that it deprives them of their sustenance.] These are the words of R. Meir. The sages say: [He may retract] with the gittin of women, but not with the manumissions of bondsmen. [And the halachah is in accordance with the sages.] For a man is accorded benefit even not in his presence, but liability is imposed upon him only in his presence. For if he wished not to feed his bondsman, he could do so, [so that when he frees him he does not cause him to lose his sustenance]; but he is not permitted not to feed his wife, [so that when he divorces her, he causes her to lose her sustenance.] He (R. Meir) said to them: But he disqualifies his bondsman from terumah, just as he disqualifies his wife! They answered: That is because he is his acquisition. [That is, the reason the bondsman of a Cohein eats terumah is that he is his acquisition — just as the beast of a Cohein eats terumah vetch, and there is no ascendancy in this. Therefore, if he frees him, even though he disqualifies him from eating terumah, this is no liability to the bondsman.] If one says: Give this get to my wife, or (give) this writ of manumission to my bondsman, and he died, they are not to be given after his death. [For it is not a get until it reaches her hand, and when it reaches her hand, he is dead; and there is no get after death. And with the writ of manumission, too, when it reaches his (the bondsman's) hand, he (the owner) is dead and has no authority over him.] (If one says:) Give a manah to this and this man, and he dies, it is to be given after his death [even if he did not say: "this manah," for the words of a shechiv mera (one at the point of death) are as "written and given"].
+
+Chapter 2
+
+	If one brings a get from abroad and says: "Before me, it was written, but it was not signed before me"; "Before me, it was signed, but it was not written before me"; "Before me, all of it was written, and before me, half of it was signed" [i.e., one of the witnesses signed]; "Before me, half of it was written, and before me, all of it was signed" — it is invalid. [This, if only the last half (were written); but (if he said:) "Before me, the first half (containing the names of the man and the woman and the date) was written," it is valid. And for the first half, too, it is not necessary that he witness the writing itself; but if he heard the sound of the pen upon the paper at the time of writing, it is sufficient.] If one says: "Before me, it was written," and the other: "Before me, it was signed," it is invalid. [This, when the get is brought by one of them. For the rabbis required the messenger bringing the get to say both. But if the get were brought by both, it is valid, two who bring a get not being required to say: "Before me, it was written and before me it was signed." If two say: "Before us, it was written," and one says: "Before me, it was signed," it is invalid. [This, when the get is brought by one of them; but if it is brought by both, it is valid.] And R. Yehudah rules it valid [even if it is brought by one of them. The halachah is not in accordance with R. Yehudah.]
+	If it were written in the daytime and signed in the daytime; in the night, and signed at night; at night, and signed in the daytime — it is valid. [For the day appertains to the night (preceding it), so that it (the date on the get) is not mukdam (prior, to the date of the signing)]. (If it were written) in the daytime, and signed at night, it is invalid. [For it is mukdam. The rabbis instituted a date in gittin as a decree, lest one be married to his sister's daughter, and she be adulterous, and he, pitying her, that she not be put to death by strangulation, give her an undated get, so that when they testify against her in beth-din, she could produce her get and say: "I was divorced and single at that time."] R. Shimon rules it valid, R. Shimon saying that all gittin written in the daytime and signed at night are invalid, except for the gittin of women. [For R. Shimon holds that the sages instituted a date in gittin because of fruits. For if there were no date on the get, the husband could continue selling the nichsei melog fruits of his wife after divorcing her, and when a claim were brought against him, he could say: "I sold them before the divorce." And, accordingly, R. Shimon rules that a get written in the daytime and signed at night is valid, even though it is mukdam; for he holds that once her husband determined to divorce her, even though he did not yet do so, he no longer has title to the fruits. The halachah is not in accordance with R. Shimon.]
+	Gittin can be written with all things: with ink, with paint, with sikra [a red dye], with gum resin, with vitriol, and with all (other) things whose impression remains. They are not written with juices or with fruit-liquid, or with any (other) thing whose impression does not remain. Gittin are written on all things: on a [torn-off] olive leaf, on the horn of a cow (and he gives her the cow) [for he cannot cut the horn off after he writes it, it being written (Deuteronomy 24:1): "And he shall write her a scroll of divorce, and he shall place it in her hand" — that which lacks only writing and giving; to exclude that which lacks writing, cutting and giving]; on the hand of a bondsman, and he gives her the bondsman. R. Yossi Haglili says: Gittin are not written on things which have a spirit of life, and not on foods. [For the Torah called a get "sefer" (a scroll). Just as a scroll is characterized by not having a spirit of life and not being edible, so, all that does not have a spirit of life and is not edible. And the rabbis say: if it were written: "in a sefer," it would be as you say. But now that it is written "sefer," sefirath devarim ("relating details" of the get) is the intent. The halachah is in accordance with the sages.]
+	Gittin are not written on what is attached to the ground, ["cutting" lacking]. If it were written on what was attached, torn off, signed, and given to her, it is valid. [This is what is meant: If he wrote the tofess (the entire get excluding the place of the man, the place of the woman, and the date) on something attached to the ground, and it were torn off and signed — that is, if he wrote the toref (the place of the man and the woman and the date) after it were torn off, it is valid. For since the toref was written on what was torn off, even though the tofess was written on what was attached, it is valid.] R. Yehudah rules it to be invalid, until it be both written and signed on what is detached. R. Yehudah b. Betheira says: Gittin are written neither on erased paper nor on diftera, for it lends itself to forging. And the sages permit it. [("neither on erased paper":) For he can erase what he wishes up to the (signatures of the) witnesses, and write above it what he wishes, without anything being noticed, the witnesses, too, being signed on what is erased. ("diftera":) Its erasure is not noticeable. Diftera is a skin prepared with salt and flour, but not with gall-nut. ("And the sages permit it":) with gittin only, the sages holding that the witnesses of delivery (of the get to the woman) effect the divorce, and not the witnesses of the signing. But with other writs, where the witnesses of the signing are relied upon, the sages agree that they are written neither on erased paper nor on diftera. The halachah is in accordance with the sages.]
+	All are fit to write a get, even a deaf-mute, an imbecile, and a minor. [This, on condition that an adult stands over him and tells him: "Write it on behalf of that man." But a gentile or a bondsman, even if an adult stands over him, should not write the get ab initio, for they are of independent intellect, and act on their own behalf; so that even if an adult tells them to write it for someone else, they write it on their own. And if a gentile or a bondsman writes the tofess of the get, and a knowing Israelite writes the toref — the name of the man and the woman and the date, all of these requiring lishmah (specific intent) — the get is valid. Likewise, a deaf-mute, an imbecile, and a minor, who, according to our Mishnah, are fit to write a get, are fit only with respect to the tofess, but, with respect to the toref, it is not valid unless written by a knowing, adult Israelite.] The woman may write her get, and the man may write his receipt (of payment of the kethubah). For the get takes effect only through its signatories. All are fit to bring the get, except a deaf-mute, an imbecile, and a minor, [who lack independent intellect], one who is blind [He is not qualified to bring the get from abroad, not being able to say: "Before me, it was written, and before me it was signed." But to bring a get in Eretz Yisrael, where he need not say: "Before me, it was written, and before me it was signed" — or even abroad, if the get is validated through its signatories, or to be the woman's messenger to receive her get — for all of these, a blind man is fit], and a gentile. [For he is not included in the Law of gittin and kiddushin (marriage). And in an area where he himself is not included, he cannot serve as a messenger for another.]
+	If the minor received [the get from the husband's hand], and [before he gave it to her] came of age; if he were a deaf-mute, and regained his faculties; if he were blind, and regained his sight; if he were an imbecile and regained his intellect; if he were a gentile, and became a proselyte, it is invalid. But if he possesses his faculties, and then became a deaf-mute, and then regained his faculties; if he possessed sight, and then became blind, and then regained his sight [(it is valid) even if he did not regain his sight. For since he possessed sight when he received the get, he is qualified to be a messenger, being able to say: "Before me, it was written, and before me it was signed." But since we must learn later: "and then he regained his intellect," that he must be of independent intellect at the time of giving, we also learn in the beginning: "and then he regained his sight." And all who are unfit to testify by reason of transgression are not fit to bring the get, not being believed to say: "Before me, it was written, and before me it was signed." And if the get were validated through its signatories, they are fit to bring it.]; if he possessed intellect, and then became an imbecile, and then regained his intellect, it is valid. This is the rule: Wherever there is da'ath (independent intellect) in the beginning and in the end, it (the get) is valid.
+	Even the women who are not believed to say that her husband died are believed to bring her get: her mother-in-law, the daughter of her mother-in-law, her co-wife, her yevamah, and her husband's daughter. [They are not believed to say that her husband died, for they hate her and desire her undoing.] What is the difference between a get and death (in the above instance)? (In the get) the writing is the indicator. The woman herself is permitted to bring her get, so long as she says: "Before me, it was written and before me it was signed." [This, only if the husband stipulated with her when he gave her the get that she be divorced only in a certain beth-din and that she say: "Before me, it was written, and before me it was signed." Beth-din take it from her after she says this, and they appoint a messenger to return it to her. But a woman who brings a get wherever she may be is divorced, even if the get is not validated through its signatories, and she need not say: "Before me, it was written, and before me it was signed."]
+
+Chapter 3
+
+	Every get which was not written specifically for that woman is invalid. How so? If he were passing through the market and heard the voices of scribes calling [to their apprentices: When someone comes for a get, write it thus:] "This and this man divorces this and this woman, from this and this place," and he said: "That is my name, and that is the name of my wife," it is invalid as a divorce. Even more: If he wrote it to divorce his wife therewith [i.e., not only is a get not written for divorce but for practice invalid; but even one written for the sake of divorce], if he changed his mind, and one of his townsmen found it, and said: "My name is the same as yours, and my wife's name, the same as your wife's name," it is invalid as a divorce. Even more, if he had two wives with the same name, and he wrote it to divorce the elder, he may not divorce the younger with it. [Not only is it invalid if it were not written for the sake of divorce of this man, but even if one had two wives, in which instance it was written for the sake of divorce of this man, it is invalid, since it was not written for the sake of divorce of this particular woman. (elder, younger:) not necessarily.] Even more, if he said to the scribe: "Write it for me to divorce whichever wife I choose," it is invalid as a divorce. [We are hereby apprised that we do not say that it is established retroactively that when he wrote it, too, it was this wife that he intended, so that there is (a bona fide) divorce vis-à-vis both him and her.]
+	If one writes the tofess of gittin [If a scribe desires to have them ready for one who may come for a get while he is busy with other writs], he must leave blank the places for the man, the woman, and the date. [The gemara adds: also the place for: "You are permitted to all men."] (If one writes) bills of loan, he must leave blank the places for the borrower, the lender, the sum, and the date. (If one writes) bills of sale, he must leave blank the spaces for the buyer, the seller, the sum, the field, and the date — because of the ordinance. [They permitted the writing of tofsim of gittin and bills, (even) not for an actual instance because of the ordinance (for the sake) of the scribe, that they be ready for him, so long as he leaves the toref for writing lishmah (to its particular end). And the toref of other bills is decreed (as requiring lishmah) because of the toref of gittin.] R. Yehudah forbids it with all, [the tofess being subsumed in the decree because of the toref; and other bills, because of gittin.] R. Elazar permits it with all, [other bills not being subsumed in the decree because of gittin], except for the gittin of women, it being written (Deuteronomy 24:1): "And he shall write to her" — lishmah. [And the tofess is subsumed in the decree because of the toref. The halachah is in accordance with R. Elazar.]
+	If one brought a get and lost it, if he found it immediately, it is valid; if not, it is invalid. [This, only if he lost it in a place frequented by caravans, in which instance it is to be posited that it may have fallen from one of the passersby. But if it were lost in a place unfrequented by caravans, even after a long lapse of time it is valid. And even if it were lost in a place frequented by caravans, if the witnesses had clear identification, so that they could say (for example:) "There was a hole near this letter," or: "We never signed on a get with these names except this one," it is valid, even after a long lapse of time.] If he found it in a chafisah or a d'luskema, [document bags, with identifying signs], if he recognizes it, it is valid. [This ("if he recognizes it") is an independent statement, i.e.: If he found it in a chafisah or a d'luskema, even if he does not recognize the get — or if he recognizes the get, wherever he found it, it is valid.] If one brought a get and left (her husband) when he was an old man or sick, he gives it (the get) to her on the assumption that he (her husband) is alive. [And we do not apprehend that he might have died and that his embassy is voided. For we premise the continuance of the original status. But if it became known to us that he died before the get reached her, the get is void; for there is no get after death.] If the daughter of an Israelite were married to a Cohein and he went abroad, she eats terumah on the assumption that he is alive. If one sends his sin-offering from abroad, we sacrifice it on the assumption that he is alive. [And we do not apprehend that its owner died, in which instance, the offering "stands for death" (and not for sacrifice)].
+	R. Elazar b. Parta said three things before the sages, and they confirmed his words: (People) in a besieged (karkom) city [(The Targum of "siege" is "karkumin")], on a tempest-tossed boat [not having sunk], and going out to be judged [for capital offenses] are assumed to be alive. But (people) in a siege-conquered city, on a boat lost at sea, and going out to be executed are invested with the stringencies of the living and the stringencies of the dead. The daughter of an Israelite to a Cohein [(the stringencies of the dead)] and the daughter of a Cohein to an Israelite [(the stringencies of the living)] may not eat terumah.
+	If one brought a get in Eretz Israel [in which instance he need not say: "Before me, it was written, and before me it was signed"], and he took ill, he may send it with another. [He may appoint the messenger himself, without resorting to beth-din (but only if he took ill)]. And if he [the husband] said to him: "Take this and this for me from her" [when you give her the get], he may not send it with another. For he does not wish what is his to be in another's hand.]
+	If one brought a get from abroad, and he took ill, beth-din appoints [a messenger] and sends him, and he (the first) says before them (beth-din): "Before me, it was written, and before me it was signed." And the last messenger need not say: "Before me, it was written, and before me it was signed," but only: "I am a messenger of beth-din." [And it is taken for granted that beth-din acted in accordance with the law. And the second messenger may appoint a third — until a hundred, and all in beth-din, this being implied by "The last messenger need not say … but only: 'I am a messenger of beth-din.'"]
+	If one lent money to a Cohein, a Levite, or a pauper, to deduct the amount from their share of (the tithe), he deducts it on the assumption that they are alive; and he need not apprehend that the Cohein or the Levite died or that the pauper became wealthy. [When he separates terumah, he sells it and keeps the money for himself for his loan to the Cohein; and he keeps the first-tithe and the poor-tithe and eats it for his loan to the Levite and to the pauper (but from the first-tithe he separates terumath-ma'aser for the Cohein.) And if he is wont to give his terumoth and ma'aseroth to this Cohein, or Levite, or pauper from whom he borrowed, he need not invest them with his ma'aseroth and terumoth through another, but he takes them for himself immediately after he tithes them. But if he is wont to give his terumoth and ma'aseroth to others, he cannot keep them for his loans until he first invests another with them, and then takes them back for his loan.] If they (the Cohein, Levite, or pauper) died, he must receive permission from the heirs [who inherited land on which the creditor has a claim. He must receive their permission to collect this debt through these terumoth and ma'aseroth. For they might desire to receive their gifts and to repay the debt of their testator from elsewhere.] If he lent them before beth-din, he need not receive permission from the heirs.
+	If one set aside fruits from which to separate terumoth and ma'aseroth [i.e., if he relies upon them and eats other tevel (untithed produce) that he has, saying: Its terumah is in those fruits that I set aside for this purpose], or (if he set aside) money with which to redeem ma'aser sheni, he can proceed on the assumption that they (the set-aside fruits and moneys) are there (in his possession). If they were lost, [If he went to check and found them missing], he must be apprehensive [as to the status of the tevel produce that he had "corrected" through them. And if he had not yet eaten of it, he must tithe it; for it may be that when he said: "Its terumah is in the fruits that I set aside," they were already lost], (he must be apprehensive) for a twenty-four hour period [(retroactively) from the time of checking. When he checked and found them missing, he must suspect that they were already missing yesterday at this time. And if he had made them ma'aser within a twenty-four hour period for other produce, he must tithe it on the possibility (that they were missing.) The rabbis did not require more apprehension than this, relying on the chazakah (the original status, i.e., that they obtained)]. These are the words of R. Elazar b. Shamua. R. Yehudah says: There are three occasions on which wine [which one had set aside for the tithing of other wine] is checked [to see if it had soured (vinegar not being tithable for wine)]: when the east wind blows at the termination of the festival (Succoth), at budding time, and when water enters the boser (half-ripe grapes). [When they are "double-white" they are called "boser," and the entry of water (above) refers to water entering and accumulating within them to the point where some of it is retained. Another interpretation: They would crush grapes when they were boser and add water to prepare vinegar for dipping. The halachah is in accordance with R. Yehudah.]
+
+Chapter 4
+
+	If one sent a get to his wife, and he came upon the messenger, or if he sent a messenger after him and said to him: "The get that I gave you is void," it is void. [("if he came upon the messenger":) without having pursued him to overtake him, but the messenger stopping on the way and the husband chancing upon him and voiding the get. Even so, it is void, and we do not say that he was simply taunting him and that if he really had wanted to void it, he would have pursued him.] If he reached his wife first or sent a messenger to her, telling her: "The get that I sent you is void," it is void. Once the get has reached her hand (however) he can no longer void it. [We are hereby apprised that even though we see him bent upon voiding it, we do not say that this is clear indication of its having been voided. And in an instance in which a man gives his wife a get (to take effect) at a certain time or with (the fulfillment of) a certain condition — if he says to her: "This is your get from now, (to take effect) at that time," or "if that condition is fulfilled," once the get reaches her hand, he can no longer void it, and she is divorced at that time or with the fulfillment of that condition. And if he did not say to her: "from now," then even after the get reached her hand, he can void it.]
+	In the beginning, he would convene a beth-din in a different place and void it. [He would void it not in the presence of the woman or of the messenger, but wherever he was, in the presence of three (a beth-din)]. R. Gamliel the elder instituted that they should not do so, for "the general good." [For the messenger, not aware (of the later revocation) would take it to her and she would remarry through it. And by the power of R. Gamliel's ordinance, stripes are administered to one who voids a get or protests it.] In the beginning, he would change his name and her name, the name of his city and the name of her city. [If he had two names, one here and one abroad, he would divorce her by the name in the place of the get and not take care to write both.] R. Gamliel the elder instituted that he write "this and this man and every (other) name that he has"; "this and this woman and every (other) name that she has," for "the general good." [so that her children by her second husband not be brought into disrepute, viz.: "Her husband did not divorce her; this is not his name." And if a man is known by two names, one in the place of the writing (of the get) and another in the place of the delivery, she is not divorced until both be written. But if he were known by two (different) names in one place, and only one of them were written — if it were done, it is valid, but ab initio, both should be written. And if he changed his name or her name in the get, even if he wrote afterwards: "and any other name that I have," the get is void.]
+	A widow claims payment [of her kethubah] from the property of the orphans only with an oath [that she had received nothing of it]. They (beth-din) forbore from administering the oath to her. [For because she exerted herself for the orphans she would rationalize her swearing that she had received nothing even if she had received a small amount, feeling that she had received it for her exertions and not as payment of the kethubah. Therefore, they would forbear from administering the oath to her, and she would lose her kethubah.] R. Gamliel the elder instituted that she vow to the orphans whatever (formula of vow) they desire [such as: "I bevow enjoyment of this and this food if I have derived any benefit from my kethubah"], and she collects her kethubah. [And if she remarried before the orphans bevowed her for her kethubah, in which instance her husband might nullify her vow, what do they do? They beswear her, outside of beth-din an "oath of the rabbis," transgression of which is not so severe (as that of a Torah oath), and she takes her kethubah after she is married. And if she comes to collect her kethubah before she remarries, the orphans have the option: If they wish, they administer the oath outside of beth-din, or they bevow her in beth-din. Witnesses sign on a get for "the general good." [This ("for the general good") refers to both, viz.: A widow is bevowed by the orphans for "the general good," that widows remarry and not worry about losing their kethubah; and witnesses sign on the get for "the general good." For since the witnesses to the delivery cause the get to take effect, the witnesses to the woman's having received the get being the underpinning of the divorce, there is really no need for witnesses to sign the get. But because of "the general good" — because we fear that one of the witnesses to the delivery might die, and the get be like a mere shard in her hand, (it was instituted that witnesses sign)]. Hillel instituted the prozbol for "the general good." [For because he saw the people forbearing to lend each other (in apprehension of the loan's being dissolved by the shemitah year), and (by their forbearance) transgressing (Deuteronomy 15:9): "Take heed unto yourself lest there be in your heart a thing of wickedness, etc." — he arose and instituted the prozbol. This is the text of the prozbol: "I give over to you, ploni and ploni, the judges, (all of my claims) so that I can claim whatever ploni owes me whenever I wish"].
+	If a (Canaanite) bondsman were taken captive and redeemed [by other Israelites after his master had despaired of his return] — if (he were redeemed) for servitude, he serves [the second master]; if for freedom, he does not serve [neither the first nor the second. Not the second, for he redeemed him for freedom. Not the first, [lest they not redeem him]. R. Shimon b. Gamliel says: In either event, he serves [his first master, lest every bondsman cause himself to be taken captive by brigands to escape his master.] If a master made his bondsman an apotiki [po tehei kai ("Here shall it stand"), i.e., From this (the bondsman) shall you collect your debt, and not from elsewhere)], and he [his first master] freed him, justice dictates that the bondsman owes nothing [to the second, for his first master's manumission dissolved his servitude]; but because of "the general good" [lest the second find him in the marketplace and say to him: "You are my bondsman," bringing his children into disrepute], his master [the second] is compelled to free him and he [the bondsman] writes him (the second) a bill of debt for his worth [i.e., for his market value (as a bondsman); not for the amount of the debt if the debt were more than his worth.] R. Shimon b. Gamliel says: He [the bondsman] does not write [him a bill of debt, for he owes him nothing. But his first master, who "damaged" what was owing the second must pay him his worth. For one who damages what is owed to another is liable. (The halachah is in accordance with R. Shimon b. Gamliel)], but he (the second) frees him.
+	If one were half bondsman-half free [as when he were the bondsman of two masters, and one of them freed him], or else, when his master received half of his value from him and freed half of him for that money], he serves his master one day, and himself the other day. These are the words of Beth Hillel. Beth Shammai said to them: "You have 'amended' his master, [who loses nothing], but you have not amended him!" He cannot marry a bondswoman, for he is half-free. He cannot marry a free-woman, for he is half-bondsman. Not to marry — Was the world not created for fruitfulness and multiplication, viz. (Isaiah 45:18): "Not for naught did He create it; to be inhabited did He form it." Rather, because of "the general good" his master is compelled to free him, and he (the servant) writes a bill of debt for half of his value. [The same holds if he were the bondsman of a hundred partners and one of them freed him. All of them are compelled to free him.] And Beth Hillel reversed themselves to rule according to the words of Beth Shammai.
+	If one sold his bondsman to a gentile or (to servitude) outside Eretz Israel, he goes out free [if he escaped from the gentile, or if beth-din penalized him to redeem him from the gentiles (as stated: "He is compelled to redeem him"), and after he redeems him, he may not keep him in servitude. The sages penalized him for having removed him from mitzvoth. Likewise, if (he sold him) outside of Eretz Yisrael, he goes out free because he sent him out of Eretz Yisrael.] Captives are not to be redeemed for more than their worth, for "the general good" [so that the gentiles not be zealous to amass captives.] And captives are not to be "smuggled out" of captivity, for "the general good" [lest the captors vent their wrath on others who fall into their hands and chain them and place their feet in stocks.] R. Shimon b. Gamliel says: For the good of the captives, [R. Shimon b. Gamliel not being apprehensive for those who might fall into captivity, but for those who are now captive with him; but if he alone were captive, he is to be smuggled out. No fear is to be entertained for other captives if they are not already with him. The halachah is in accordance with R. Shimon b. Gamliel.] (Torah) scrolls, tefillin, and mezuzoth are not to be purchased for more than their worth, for "the general good."
+	If one divorced his wife because of an evil report [rumors of infidelity], he may not take her back; because of a vow [that she made, and he said: "I do not want a vowing woman"], he may not take her back. [Even if the report were found to be false or she were absolved of the vow by a sage. (He may not take her back) lest she go and marry another and the report of infidelity be found false or she be absolved of the vow by a sage, so that she not be a "wanton vower," and the husband say: "Had I known this, even if they had given me a hundred manah, I would not have divorced her," thereby voiding the get and rendering her children mamzerim. Therefore, he is told: "Be apprised that if one divorces his wife because of an evil report or because of a vow, he may never take her back," hearing which, he divorces her categorically, and he can no longer compromise her.] R. Yehudah says: With every vow known to many, he may not take her back; not known to many, he may take her back. [R. Yehudah holds that the rabbis said: "If one divorced his wife because of an evil report or because of a vow, he may not take her back," so that the daughters of Israel not be promiscuous with arayoth (illicit connections) or with vows, for which reason he says that with every vow known to many (ten or more Israelites), there is relatively greater promiscuity, and she was penalized not to be taken back. And with what is not known to many, there is relatively less promiscuity, and she was, accordingly, not penalized.] R. Meir says: With every vow that requires the deliberation of a sage, he may not take her back. (With every vow) that does not require the probing of a sage, he may take her back. [R. Meir holds the rationale (for forbidding him to take her back) is the possibility of undermining (the get). Therefore, with a vow that he himself cannot annul, but which only a sage can absolve her of, he can undermine the get after she remarries by saying: "Had I known that a sage could have absolved you of it, I would not have divorced you." But with a get that does not require the probing of a sage, but which can be annulled by the husband himself, the sages did not need to forbid him to take her back. For he cannot compromise her by saying: "Had I known, etc.", for it was an "open" vow, which he could have annulled, and he did not.] R. Eliezer said: They forbade the one [i.e., taking her back in the instance of a vow which requires the probing of a sage] only because of the other [which does not require it. For with one that does require it, we need not fear undermining, for he cannot say: "Had I known that a sage could have absolved her of it, I would not have divorced her." For "we are witnesses" that even had he known it, he would have divorced her, a man not wanting his wife to be demeaned in beth-din before a sage, to go to his beth-din and to inquire as to her oath. But it is because of a vow that does not require a sage, which the husband himself could have annulled, that they forbade (him to take her back) in all instances, that he not say: "Had I known that I could have annulled it, I would not have divorced her."] R. Yossi b. R. Yehudah said; It happened in Tziddon that one said to his wife: "I vow to divorce you," and he divorced her, and the sages permitted him to take her back, for "the general good." [The gemara explains that something is lacking and that this is the intent: When is this so (that he may not take her back)? When she vowed. But if he vowed to divorce her, and he divorced her, he may take her back, and we do not fear any undermining. And R. Yossi b. R. Yehudah said: It also happened in Tziddon that one said to his wife: "Konam, if I do not divorce you." That is: May all the fruits in the world be forbidden to me if I do not divorce you. And he divorced her, and the sages permitted him to take her back. ("for the general good":) That is, the sages said: "One who divorces his wife because of a vow may not take her back" only for "the general good," in that we apprehend subsequent undermining. But this is possible only where she vows. Where he vows, however, the consideration of "the general good" does not obtain, and he was permitted to take her back. The halachah is in accordance with R. Yossi.]
+	If one divorced his wife on the grounds of her being an eilonith (incapable of bearing children) — R. Yehudah says: He may not take her back [lest she marry another and have children, and he say: "Had I known this, even if they had given me a hundred manah, I would not have divorced you."] The sages say: He may take her back [for we do not fear (the above) "undermining." The gemara explains: Who are "the sages"? R. Meir, who holds that a double-condition (t'nai kaful) is required; and our instance is one in which he did not double the condition, not telling her: "Be apprised that I am divorcing you on the grounds of your being an eilonith; and, if you are not an eilonith, it is not a get," in which instance (not having doubled it thus), it is a get even if she is not an eilonith.] If she married another and had children from him, and she wished to claim her kethubah, [for an eilonith has no kethubah; and now that she was found not to be an eilonith, she wishes to claim her kethubah] — she is told: "You would do better to remain silent than to speak." [For he could tell her: "Had I known that in the end I would have to pay your kethubah, I would not have divorced you," thus voiding the get and rendering her children mamzerim.]
+	If one sold himself and his children (in servitude) to a non-Jew, he is not to be redeemed, [if he is wont to do so, as when he has already done so two or three times]; but the children are redeemed after their father's death. If one sold his field to a gentile, he buys and brings bikkurim (first-fruits) from it (see Rashi), for "the general good." [Every year he must buy its first-fruits from the gentile and bring them to Jerusalem. ("for the general good":) that he not be wont to sell land in Eretz Yisrael to gentiles, and so that, if he did sell it, he would exert himself to redeem it.]
+
+Chapter 5
+
+	Damages are assessed relative to the best quality (of grain in the field) [Even though this is Torah-mandated, viz. (Exodus 22:4): "The best of his field and the best of his vineyard shall he pay," this tanna holds that Scripture speaks of the best of the field of the nizzak (the one damaged); and because of "the general good," the sages stated that the mazzik (the causer of the damage) should pay the best of his property, even if it is better than the best of the nizzak, so that men be careful not to cause damage.], and a creditor (claims) from the middle quality [For according to Scripture, he claims only from the lowest quality, viz. (Deuteronomy 24:12): "And the man who is indebted to you shall bring out to you the pledge outside," and a man is likely to bring out only the least valuable of his possessions; but because of "the general good" they mandated that a creditor claim from the middle quality, so that the door not be locked to loans.], and the kethubah of a woman (is claimed from) the lowest quality. [For "the closing of the door" is not to be feared in this instance. "For more than a man wants to marry, a woman wants to be married."] R. Meir says: The kethubah of a woman, too, (is claimed from) the middle quality. [The halachah is not in accordance with R. Meir].
+	Payment is not exacted from bound property [nechasim meshubadim] when free property obtains, even if it (the free property) be of the lowest quality. [e.g., If a debtor sold his middle-quality property, which is bound to the creditor, the creditor cannot seize it from the buyer if free property remained with the debtor, even if it were of the lowest quality.] Only the lowest quality is exacted in payment from the property of orphans.
+	Payment is not exacted for the eating of fruits, for the enrichment of land, and for the food of one's wife and daughters from bound property, for "the general good." [If one stole a field and sold it to another, and he sowed it and it sprouted and produced fruit, and the despoiled one came and claimed it with its fruit from the buyer (reimbursing him only for his expenses), the buyer returns and claims the price of the field from bound property, it having been sold to him with a guarantee by bill of sale, this being "a loan against a note" (milveh bishtar), and (he claims) the price of the fruit from free, and not from bound property. The same applies when the buyer enriched the land by planting trees or fertilizing it, and the like. ("and for the food of one's wife and daughters":) this being a condition of the kethubah, viz.: "And you shall dwell in my house and be fed through my property; and the daughters that you have by me will dwell in my house and be fed through my property, etc." When they come to claim their food, they do so only from free property, and not from bound property. ("for 'the general good'":) For these are indeterminate things and exact allowances cannot be made for them.] And if one found a lost object [and returned it, and the owner claimed that he did not return all of it], he does not take an oath, for "the general good." [For if an oath were imposed upon him, no one would take pains to return a lost object.]
+	If orphans relied upon a householder [to conduct their affairs — even though he were not appointed an apotropos, he is deemed one ("apotropos," from the Latin: father-"pater"; children-"potos" — hence: "apotropos"-"the father of the young")], or if their father appointed an apotropos for them, he must tithe their fruits. If an apotropos were appointed by the father of the orphans, he must swear (that he did not misappropriate anything of theirs). [For if he derived no benefit, he would not be an apotropos for him, and the oath would not act as a deterrent (to his accepting the appointment)]. If beth-din appointed him, he does not swear. [For he is doing beth-din a "favor" by accepting their charge and exerting himself gratis; and if he had to swear, this would act as a deterrent.] Abba Shaul sys: "Just the opposite." [If beth-din appointed him, he must swear. For because he derived the satisfaction of gaining the reputation of an honest man, trusted by beth-din, the oath would not act as a deterrent. But if the father of the orphans appointed him, he does not swear, for he is doing him a favor by exerting himself gratis for his children, and if an oath were imposed upon him, it would act as a deterrent. The halachah is in accordance with Abba Shaul.] If one defiles [the clean produce of his neighbor] or mixes [terumah with his neighbor's chullin (mundane produce), causing him a loss by constraining him to sell it cheap to the Cohanim], or mixes [libational wine with kosher wine, so that benefit may not be derived from it] — (if he does so) unwittingly, he is not liable; if intentionally, he is liable. [By law, he should not be liable, for "Non-recognizable damage is not called 'damage,.'"; but because of "the general good," that men not go and defile their neighbor's produce under exemption from liability, (he was rendered liable).] If Cohanim invalidated in the sanctuary [offerings that they slaughtered and whose blood they sprinkled, by the thought of eating them outside of their proper time, disqualifying them (as offerings) for their owners] — (if they did so) intentionally, they are liable. [For they knew that they rendered it unfit thereby. They must reimburse the owners, who must bring other offerings. And even if it were a gift-offering, which must not be replaced, still, the owner is chagrined at his offering's not being sacrificed, for it was his desire to bring it as a gift.]
+	R. Yochanan b. Gudgeda testified that a deaf-mute whose father married her is given a divorce. [Even though she was a bona fide married woman, her father having accepted her betrothal when she was a minor, still, she is given a get, and she receives her get when she is a deaf-mute, even though her consent is lacking. For a woman can be divorced perforce, so that her consent is not required.]; and that the minor daughter of an Israelite [an orphan, whose marriage is rabbinically (and not Scripturally) sanctioned] eats terumah [rabbinically mandated terumah, this not being decreed against by reason of (the possibility of her coming to eat) Scripturally mandated terumah]; and that if she died, her husband inherits her; and that if one built a beam that he had stolen into a building, monetary reimbursement is sufficient, [for the good of the penitent; for if he were required to raze his building and return the beam itself, he would be deterred from repenting.]; and that a stolen sin-offering, which was not known to many [as being stolen] atones [and another need not be brought], for "the good of the altar," [that the Cohanim not be distressed by (the thought of) having eaten chullin (non-consecrated food) from (an animal) slaughtered in the azarah (the Temple court) and the altar be "deserted," the Cohanim refraining from performing the (sacrificial) service.]
+	There was no sikrikon [a gentile murderer] in Judah [That is, they did not adjudicate the law of sikrikon to say that one who bought the land of a Jew from a gentile murderer had to enter into judgment with the owner.] in the (time of) the slain of the war [ i.e., when the decree was sore upon Israel to be slain in the war. If one bought a field from the sikrikon at that time, his purchase stood, and he did not need to enter into judgment with the (former) Israelite owner of the land; for the Israelite, being forced (to sell his land on pain of death), fully commits himself to the sale of the land to the sikrikon. And it is ruled (Bava Kamma 47b): "If one were suspended (not to be taken down until he sold) and he sold, his sale is a sale."] But from those slain in (the time of) war on, [where there was no decree (upon Israel) to be slain, there is sikrikon. [The law of sikrikon is adjudicated, to say that one who bought (the land of an Israelite) from a sikrikon has to enter into judgment with the (former) owner, as explained in the Mishnah.] How so? If he bought (the field) from the sikrikon and then bought it from the owner, the purchase is void, [for we say that he (the former owner) acted out of fear (of the sikrikon)]. (If he bought it) from the owner and then bought it from the sikrikon, the purchase stands. If he bought it [land set aside for his wife's kethubah] from the man, and then bought it from the woman, the purchase is void, [for she can say: "I was just trying to please my husband"]. (If he bought it) from the woman and then bought it from the man, the purchase stands. This (what we learned above) is an earlier Mishnah. The beth-din after them said: If one buys from a sikrikon he gives a quarter (of the value of the field) to the owner, [for they estimated that the sikrikon, having gotten the field for nothing, lowered the price by a quarter]. When is this so? When they (the former owners) do not have enough money to buy it back; but if they have enough money to buy it back, they take precedence to all men. Rebbi convened a beth-din, which ruled that if it were in the possession of the sikrikon for twelve months, whoever came first (to purchase it) acquired it; but he had to give a quarter to the (former) owner.
+	A deaf-mute gestures and is gestured to. [Whatever he gestures or others gesture to him and he acquiesces — all of it stands.] And Ben Betheirah says: kofetz venikfatz ["remizah" (gesturing) is with the hand or the head. "k'fitzah" is turning up the lips, as in (Job 5:16): "And iniquity has turned up (kaftzah) her mouth." "K'fitzah is not as distinct as remizah.] with metaltelin (chattel) [i.e., if he sold chattel. The halachah is not in accordance with Ben Betheirah.] Peutoth [young children of seven or eight, if they are bright and conversant with buying and selling; or children of nine or ten, even if they are not that bright] — their buying is buying and their selling is selling with metaltelin [and their gift is a gift, whether they be healthy or shechiv mera (at the point of death); whether it be a large or a small gift.]
+	These things were instituted to foster peace: A Cohein reads first (in the Torah); and after him, a Levite; and after him, an Israelite [when they are equal in wisdom; but if the Israelite were greater in wisdom, he takes precedence to the Cohein and the Levite (for "a mamzer who is a Torah scholar takes precedence to a high-priest who is an ignoramus.") This is the law of the gemara; but the practice today is that a Cohein, even if he is an ignoramus, takes precedence to the greatest sage in Israel.] to foster peace. [For according to the Torah, the Cohein can allow anyone he wishes to read in the Torah before him; and "to foster peace" they instituted that he read first and not allow another to do so, so that quarreling not break out, viz.: "Why did you let him read and not the other?" And it makes no difference in this regard whether it be a Sabbath or a festival, when there are many congregants, or a Monday or Thursday — at the present time a Cohein always reads first and may not permit an Israelite to read before him, so as to avoid quarrels. And if there be no Cohein there, "the bundle is scattered," and a Levite reads next only if he is of greater eminence (than the others). Others say that (in such an instance) a Levite does not read at all. And this is the halachah.] An eruv is placed in an old house [ The inhabitants of a courtyard, who are wont to place their Sabbath eruv in the same house every week, should not place it in a different house ], to foster peace. [ For those who were wont to see the eruv in that house, now, not seeing it, might come to say that they carry without an eruv, casting suspicion upon them.] The (water) pit which is closest to the duct [coming from the river] is filled up first [and afterwards, those below it], to foster peace. Theft obtains with (what is taken from) the nets "of" (i.e., which are used to trap) animals birds and fish [even though they lack an "inside" to (legally) acquire their snare], to foster peace [and is not subject to prosecution in beth-din]. R. Yossi says: It is absolute theft [by rabbinical ordinance, and it is subject to prosecution in beth-din. In any event, R. Yossi concedes that it is not theft by Torah law to make one liable for transgression of a negative commandment. (The halachah is not in accordance with R. Yossi)]. Theft obtains with what is found by a deaf-mute, a simpleton, or a minor, to foster peace. R. Yossi says: It is absolute theft. If a pauper were menakef olives (of peah or shikchah) ["menakef" = cutting, as in (Isaiah 10:34): "Venikaf (and he will cut down) the thickets of the forest"], what falls below him is subject to theft, to foster peace. R. Yossi says: It is absolute theft. We do not protest the taking of leket, shikchah, or peah by gentile paupers, to foster peace.
+	A woman may lend her neighbor who is suspect of shevi'ith [i.e., of keeping the fruits of the sabbatical year and of secreting them from (the time of their required) removal on: a sifter, a sieve, a mill, and an oven. But she may not sieve or grind with her [to assist her, it being forbidden to directly assist transgressors in their act of transgression.] The wife of a chaver (a Torah scholar) may lend a sifter or a sieve to the wife of an ignorant man, and she may sieve and grind and sift with her, [for the majority of the ignorant tithe]; but when she puts water [on the dough], she may not touch it with her, [for when she rolls it, it becomes subject to challah, and it becomes unclean by contact with unclean vessels, the yeast having become susceptible to uncleanliness (by the addition of the water), and she helps her to roll; and it is forbidden to impart uncleanliness to challah.] And all were stated only to foster peace. [They allowed them to lend them vessels and to help them (not at the time of the transgression itself) only to foster peace.] And the hands of gentiles may be strengthened [i.e., it is permitted to wish them success (when they work their fields on the sabbatical year)]; but not the hands of Jews (who perform such labor). And they (the gentiles) are greeted [on all days, even on their festivals, even though they are thereby graced with the name of Heaven, "Shalom" (Peace) being one of the names of the Holy One Blessed be He], to foster peace.
+
+Chapter 6
+
+	If one says: "Receive this get for my wife," or: "Deliver this get to my wife," if he wishes to rescind it, he may do so, [for a get is a liability for a woman, and one may not impose a liability upon another without his knowledge.] If a woman said (to a messenger): "Receive my get for me," if he wishes to rescind it, he may not do so, [for since she appointed him a messenger, he is like her "hand," and she is divorced immediately when he receives the get.] Therefore, if the husband said to him: "I do not want you to receive it for her, but go and give it to her," if he wishes to rescind it, he may do so. R. Shimon b. Gamliel says: Also, if she said: "Tol my get for me," if he wishes to rescind it, he may not do so." ["Tol" denotes "taking." The halachah is in accordance with R. Shimon b. Gamliel.]
+	If a woman said: "Receive my get for me," she needs [to bring before us] two sets of witnesses: two who say: "Before us she told" [him to receive it], and two who say: "Before us he received it and he tore it." [This, in a time of shmad (enforced conversion), when (observance of) mitzvoth was decreed against, and they would tear the get immediately, so that it not be seen.] — even if they [those before whom she told him to receive it] were (both) the first and the last [those who saw him receive it], or one from the first set and one from the second and another joining them [i.e., complementing each one]. A betrothed maiden, she or her father receives her get. [She has a "hand," for she is of age, and her father, too, is authorized to receive it.] R. Yehudah said: Two "hands" cannot be invested as one. Rather, her father alone receives her get. And any woman who cannot guard her get cannot be divorced, [even if her father receives it, it being written (Deuteronomy 24:1): "And he shall send her from his house" — one who is sent and does not return; to exclude this one, who is sent and does return.]
+	If a minor said: "Receive my get for me," it is not a get until it reaches her hand. Therefore, if the husband wishes to rescind it, he may do so; for a minor cannot appoint a messenger. But if her father told him: "Go and receive my daughter's get," if he (the husband) wished to take it back, he may not do so. If one said: "Give a get to my wife in this and this place," and he gave it to her in a different place, it is void, [the husband being particular (about the place), not wishing to be gossiped about (in other places)]. (If he said:) "She is in this and this place," [in which instance, he simply points out where she can be found], and he gave it to her in a different place, it is valid. If a woman said: "Receive my get in this and this place," and he received it in a different place, it is void. R. Eliezer rules it to be valid, [holding that with the husband, who divorces her of his will, there is insistence (upon a particular place); but with the woman, who is divorced perforce, there is (only) the pointing out of a place. The halachah is not in accordance with R. Eliezer.]
+	(If she [the wife of a Cohein] says:) "Bring my get to me," she eats terumah until the get reaches her hand. (If she says:) "Receive my get for me," she is forbidden to eat terumah immediately. (If she says:) "Receive my get for me in that place," she eats terumah until the get reaches that place. R. Eliezer forbids it immediately [after he takes leave of her, R. Eliezer being consistent with his ruling that the get is valid when received in a different place, the woman (merely) pointing out (where he can be found), so that she is divorced as soon as he receives it. Therefore, as soon as the messenger takes leave of her, she may not eat terumah, on the possibility that he might have found the husband outside the city and received the get from him. The halachah is not in accordance with R. Eliezer.]
+	If one says: "Write a get and give it to my wife," (or) "Divorce her," (or) "Write an igereth and give it to her," they write it and give it to her, [it being written in a get, "igereth shevukin" ("a writ of divorce")]. (If he says:) "Rid her," "Provide for her," "Do with her according to the nimus," "Do with her as is right," he has said nothing. [("Rid her":) He may be referring to exemption and liability, the ridding of her debts. ("Provide for her":) Do what is required, as in: "we expend for provisions, etc." Therefore, we do not know whether he is referring to the exigencies of the get, that she not be linked to the yavam, or the exigencies of clothing and covering. ("according to the nimus":) the ordinance. We do not know whether he is referring to the ordinance of the get or the ordinance of food and clothing. The same applies to "as is right."] In the beginning they (the sages) said: If one were being taken out in chains [to be executed by the authorities], and he said: "Write a divorce to my wife," [even though he did not say "give,"] they are to write it and give it"; but then they added: Also one who goes to sea and one who goes out in a caravan [to the desert]. R. Shimon Shezuri says: Also one who is in danger [i.e., one who is ill. The halachah is in accordance with R. Shimon Shezuri.]
+	If one were cast into a pit, and he cried out that whoever heard his voice should write a get to his wife, [(giving his name and the name of his city)], they are to write it and give it. If a healthy man said: "Write a get to my wife," (we assume that) he is jesting with her [since he did not say: "Give it to her."] Once, a healthy man said: "Write a get to my wife," and he went up to the roof, fell down, and died. R. Shimon b. Gamliel said: The sages said: If he fell of himself, it is a get; if the wind blew him down, it is not a get. [The gemara explains that something is missing and that this is the intent: If his "ending sheds light on his beginning," it is a get, and also, it once happened that a healthy man, etc. The halachah is in accordance with R. Shimon b. Gamliel.]
+	If he said to two men: "Give a get to my wife," or to three: "Write a get and give it to my wife," they write it and give it. [("If he said to two men, etc.":) even though he did not say: "Write it and give it." They write it by themselves, and they may not tell another scribe to write it, or to witnesses to sign it; for he did not make them a beth-din to bid others to do so, but he made them witnesses. And they are both his messengers and his witnesses. And if he said to three: "Write and give a get to my wife," even though they are fit to constitute a beth-din, since he told them explicitly: "Write," he did not make them a beth-din, but witnesses.] If he said to three: "Give a get to my wife," [but he did not tell them: "Write,"], they may tell others to write it [to sign it, and to give it] because he made them a beth-din. These are the words of R. Meir. And this halachah was brought up from the prison house by R. Chanina of Ono [in the name of R. Akiva, who was incarcerated in the prison house]: I have it by tradition that if one says to three: "Give a get to my wife," they may tell others to write it, because he makes them a beth-din. R. Yossi said: We said to the messenger [i.e., to R. Yossi, the "messenger" of this halachah, to repeat it in the house of study] that we, too, had it by tradition that even if one said to the great beth-din in Jerusalem: "Give a get to my wife," they must learn to write it, [If they do not know how to write it, they must learn how to do so and write it themselves] and give it. If one said to ten: "Write a get to my wife," one writes it and two sign. (If he said:) "All of you write it," one writes and all sign. Therefore, if one of them died, the get is void.
+
+Chapter 7
+
+	If one were seized by kordyakos [If his mind were unhinged by a demon potent against one who drinks new wine], and he said: "Write a get to my wife," he has said nothing. If he said: "Write a get to my wife," and then he were seized by kordyakos, and then he said: "Do not write it," there is nothing in his last words. [And it is not necessary to ask him again (if he wishes to divorce her) after he came to his senses, but we rely on his first words. In any event, so long as his mind is unhinged, the get is not written.] If he became mute, and they said to him: "We shall write a get to your wife," and he nodded his head, he is "examined" [by other questions] three times. If he responds (rationally) to no (i.e., something calling for a negative response), no; and to yes, yes, the get is written and given to her, [if he nodded "yes" to the get.]
+	If they said to him [a healthy person (embarking on a journey) or a sage at the point of death: "Let us write a get to your wife [so that she not require yibum] and he said: "Write" — if they spoke to the scribe and he wrote it, and to the witnesses, and they signed it, even if they wrote it and signed it and gave it to him, and he then gave it to her, the get is void, until he tells the scribe to write and the witnesses to sign.
+	(If one said to his wife:) "This is your get if I die," "This is your get if I die from this illness," "This is your get after death," he has said nothing, [for the implication is: ("This is your get) after I die," and there is no get after death.] (If he said: "This is your get) from today if I die," "from now if I die," it is a get. (If he said:) "from today and after death," it is a get and not a get. [We do not know whether it was a condition, viz.: "from today if I die," in which instance, when he dies the condition is fulfilled and the get takes effect from the time it was given — or whether it was retraction, his "taking back" "from today," and saying: "After death, let if be a get," in which instance it is nothing, in that he did not say: "from today if I die."] If he died, she receives chalitzah, [for it might not be a get], and she is not taken in yibum, [for it might be a get, in which instance she is his (the yavam's) brother's divorcée, and kareth-interdicted to him.] (If he said:) "This is your get from today if I die from this illness," and he arose and walked in the market, and then took ill and died — we "evaluate" him. If (we see him) as having died from the first illness, it is a get; if not, it is not a get.
+	She may not be alone with him [She may not be alone with the one who gave her a get and said to her: "from today if I die," lest he cohabit with her and she require a second get, for we suspect that he might have cohabited with her for the sake of betrothal.] (She may not be alone with him) except with witnesses — even a bondsman, even a bondswoman, except her own maidservant, for she is indifferent to her presence. What is she in those days? [This does not refer to the beginning, viz.: "from today if I die," for in that instance it is certain that when he dies, she is regarded retroactively as divorced from the time the get was given, and one who lived with her (from the giving until his death) is not liable, but (it refers to) an instance in which he says to her when he gives her the get: "This is your get, and be divorced by it from the time I am in the world if I die."] R. Yehudah says: She is like a married woman in every respect, [R. Yehudah holding that the get takes effect immediately before he dies, before which time she is a married woman.] R. Yossi says: She is divorced and not divorced, [R. Yossi holding that from the time he gives her the get, every moment we entertain the possibility that it might be the moment before death, so that it is "a get in doubt." And even though he lives longer, there is no retroactive determination (breirah). Therefore, her status is a doubtful one, and one who lives with her (from the time he gives her the get) requires a suspended guilt-offering (asham talui)].
+	(If he said:) "This is your get on condition that you give me two hundred zuz," she is divorced, and she must give it. [She is divorced from now, from the time she receives the get, and she must give him what was stipulated. And if the get were lost or torn before she gave him the money, she does not require another get. For "saying: 'on condition' is equivalent to saying 'from right now.'"] (If he said:) "on condition that you give it to me from now within thirty days," if she gave it to him within thirty days, she is divorced; if not, she is not divorced. R. Shimon b. Gamliel said: Once, in Tziddon, a man said to his wife: "This is your get on condition that you give me my mantle," and his mantle was lost, and the sages said: "Give him its value." [The gemara explains that something is missing and that this is the intent: If he said to her: "on condition that you give me my mantle," and his mantle were lost, (we understand that) he meant this specific mantle (and she is not divorced.) R. Shimon b. Gamliel says: She gives him its value, that being all that the husband intended. And it also once happened in Tziddon that a man said to his wife … and the sages said: "Give him its value." The halachah is not in accordance with R. Shimon b. Gamliel.]
+	(If he said:) "This is your get on condition that you serve my father," "on condition that you nurse my son," [The gemara explains that where he did not qualify his words, not stating specifically how much time she should serve his father, he is to be understood as having stated "for one day," and the condition is fulfilled if she serves his father or nurses his son one day alone.] …How long does she nurse him? [That is, how long is the time of nursing, within which, if she nurses him for one day, the condition is fulfilled?] Two years. R. Yehudah says: Eighteen months. [But if she nursed him after two years, according to the rabbis, or after eighteen months, according to R. Yehudah, this is not nursing, and the condition has not been fulfilled. The halachah is not in accordance with R. Yehudah.] — if the son died, [and she did not nurse him at all]; or if the father died, [and she did not serve him], it is a get. [For he (the husband) did not wish to taunt her, but only to gain some benefit, and it was not required. Had he known that his father or his son would die, he would not have made the condition in the first place.] (If he said:) "This is your get on condition that you serve my father for two years," "on condition that you nurse my son for two years" — if the son died, or if the father died, or if the father said: "I do not want you to serve me," without offense [i.e., even though she did not anger him, so that the forestalling (of the fulfillment of the condition) is not due to her], it is not a get [and, it goes without saying, if it were with offense.] R. Shimon b. Gamliel said: In such an instance, it is a get, [since she did not offend and was not the cause of the forestalling.] R. Shimon b. Gamliel stated a general rule: (In the instance of) any forestalling which is not due to her, it is a get. [The halachah is not in accordance with R. Shimon b. Gamliel.]
+	(If he said:) "This is your get if I do not come from now until thirty days," and he went from Yehudah to the Galil — if he reached Antipatras and he returned, his condition is voided. [The gemara explains this Mishnah as relating to an instance where he makes two conditions: 1) If I come to the Galil, it is to be a get immediately; 2) if I do not come to the Galil — if I do not return before thirty days, it is to be a get; if not, it is not to be a get. If he went and reached Antipatras, the end of the land of Judah and returned within thirty days, the get is void. For he did not reach the Galil, and he did not tarry thirty days.] (If he said:) "This is your get if I do not come from now until thirty days," and he went from the Galil to Yehudah — if he reached Kfar Otnai [which is at the end of the border of the Galil], and he returned, his condition is voided. (If he said:) "This is your get if I do not come from now until thirty days," and he went abroad — if he reached Acco [which is at the end of the border of Eretz Israel] and returned [within thirty days], his condition is voided, [for he did not go abroad and he did not tarry thirty days.] (If he said:) "This is your get if I go thirty days without seeing your face" — if he went and came, went and came [afterwards — if thirty days passed without his seeing her face, it is a get. And we do not say that since in the beginning he came and went there is reason to suspect that he might have effected a reconciliation and voided the get, for] since he was not together with her [in the time he came and went, we do not suspect that he might have effected a reconciliation, and when the condition is fulfilled and he goes thirty days without seeing her face,] it is a get. [The gemara explains that he says at the time of the condition: "It is with this understanding that I give her the get — that she be believed by me as a hundred witnesses if she says that I did not come and stay together with her and effect a reconciliation." And this is the halachah. For if he did not say this at the time of the condition, we fear that he might come and protest and say that he had effected a reconciliation.]
+	(If he said:) "This is your get if I do not come from now until twelve months," and he died within twelve months, it is not a get. [For since he did not say: "From now after twelve months it shall be a get," and he died within that time, she requires yibum.] (If he said:) "This is your get from now if I do not come from now until twelve months," and he died within twelve months, it is a get.
+	(If he said:) "If I do not come from now until twelve months, write and give a get to my wife" — if they wrote it within twelve months and gave it after twelve months, it is not a get. (If he said:) "Write and give a get to my wife if I do not come from now until twelve months" — if they wrote it within twelve months and gave it after twelve months, it is not a get. R. Yossi says: In this instance, it is a get. (If he said:) "Write it after twelve months and give it after twelve months," and he died — if the (writing of the) get preceded his death, it is a get; and if his death preceded the (writing of the) get, it is not a get. And if it is not known (which preceded which), of such an instance they said: "She is divorced and not divorced."
+
+Chapter 8
+
+	If one throws a get to his wife, and she is in her house or in her courtyard, she is divorced, [it being written (Deuteronomy 24:1): "And he shall place it (the get) in her hand." Since it is not written: "And in her hand shall he place it," the implication is: "And he shall place" — anywhere, whether in her courtyard, in her garden, or in her enclosure. This, on condition that she be standing by her house or by her courtyard.] If he threw it to her in his house or in his courtyard — even if it (the get) were with her in the bed, she is not divorced. (If he threw it) into her lap or into her sewing box, she is divorced, [even if she were in his house. For the space of her lap and of her sewing box acquires (objects) for her. For a man (her husband) begrudges her (for purposes of acquisition) neither the space of her lap nor of her sewing box.]
+	If he said to her: "Gather in this bill of debt," or if she found it behind him, [If the get were on his back, and he arched his back to her so that she should take it] — if she read it and it were her get, it is not a get until he says to her: "This is your get." [If he tells her "Take your get," however, it is a get. But if the get were on the ground, or on his back, or on his body, and he did not arch his back or project his body towards her so that she should take it, even if he said to her: "Take your get," it is not a get.] If he placed it in her hand while she were sleeping, and when she awoke, she read it and found it to be her get, it is not a get, until he says to her: "This is your get." If she were standing in the public domain and he threw it to her — if it were near her, she is divorced; if it were near him, she is not divorced; if it were "half and half," she is divorced and not divorced. [Whatever she can guard and he cannot guard is called "near her." Whatever she cannot guard and he can guard is called "near him." If both can guard it, or if both cannot guard it, this is called "half and half." As for the halachah, she is not divorced until the get enters her hand or her domain.]
+	The same applies to betrothal, and the same applies to a debt. If one's creditor said to him: "Throw me my debt (i.e., what you owe me), and he threw it to him — (if it landed) near the creditor, the debtor is acquitted (of his debt); near the debtor, the debtor is (i.e., remains) liable; "half and half," they divide. [The gemara explains the instance to be one where he says: "Throw me my debt within (the framework of) the law of gittin" so that the debt has the status of a get. If the debtor threw it near the creditor, and it were lost, the debtor is acquitted and he need not pay; if near the debtor, the debtor is liable, etc. But if he said to him: "Throw my debt to me and be acquitted of it," once he throws it to him, in any circumstance, he is exempt. If she were standing on top of a roof and he threw it to her, once it reaches the "atmosphere" of the roof [less than three tefachim (handbreadths) from its surface, that space being regarded as part of the roof], she is divorced. If he were above, and she below, once it left the domain of the roof [i.e., once it left the domain of the roof (on which he were standing) and entered the domain in which she were standing], (even) if it were erased or burned, she is divorced. [This, where the throwing of the get into the courtyard preceded the outbreak of the fire in the courtyard. For if the latter preceded, then ab initio the get is "going to the fire," and she is not divorced.]
+	Beth Shammai say: A man may divorce his wife with an old get [which he wrote to divorce his wife, continuing to live with her after he wrote the get. Beth Shammai hold that we do not decree against it lest people say: "Her get preceded her son," i.e., lest a year or two pass between the writing and the giving and she have children from him in the interim and then be divorced with that get — so that people, seeing the get as antedating the birth of her son, might come to think that the get were given her at the time of writing and come to cast a blemish upon the child, saying that it was born of an unmarried woman.] Beth Hillel forbid it. Which is "an old get"? A get, after the writing of which he continued living with her. [The halachah: One may not divorce his wife with an old get. And if he divorced her and went to a different country, she may remarry by it ab initio.]
+	If he wrote it in the name of "a kingdom lacking worth" [If he were in Bavel and he wrote it according to the reckoning of the years of the kingdom of Edom (Rome), which exercised no reign in the place of the writing of the get, she leaves both (husbands). Edom is called "a kingdom lacking worth," for it is without a (distinctive) script or tongue.], in the name of Madai, or in the name of Yavan (she leaves both) [for he must write it in the name of the kingdom of the land where the get is written, for the sake of shalom malchuth ("peace with the kingdom"), so that they say: "They must hold us in high regard, for they write their documents in our name."], the building of the Temple or the destruction of the Temple; if he were in the east and wrote it in the west; in the west and wrote it in the east — she leaves both [If she married by this get, she leaves both the first and the second], and she requires a get from both, and she receives neither kethubah, nor fruit, nor belaoth from either. If she took from either one of them, she returns it [The entire Mishnah is explained in Yevamoth (91b)]; and the child of either is a mamzer [The Mishnah is in accordance with R. Meir, who says: "If one alters the 'currency coined by the sages,' the child is a mamzer." This is not the halachah.]; and neither (if he is a Cohein) may make himself unclean for her; and neither has rights in the lost objects which she finds, in her handiwork, or in the annulment of her vows. If she were the daughter of an Israelite, she is disqualified from (marriage to) Cohanim (if her husbands died before she were divorced); if she were the daughter of a Levite, from ma'aser; if the daughter of a Cohein, from terumah. And the heirs of neither inherit her kethubah; and if they died, the brothers of each give chalitzah but do not perform yibum. If he (the scribe) changed his name or her name, the name of his city or the name of her city, she leaves each, and all of the above applies.
+	All the arayoth (illicit relations) about whom they said that their tzaroth (co-wives) are permitted, [the fifteen arayoth about whom the sages said that their tzaroth are permitted to marry without chalitzah (from the yavam)] — if these tzaroth went and married, and these [the arayoth] were found to be eiloniyoth (unable to bear children) [making it manifest, retroactively, that the dead man's (original) betrothal of them was mistaken, so that these were not (halachically) their tzaroth and were not exempt from yibum by the arayoth], she (the tzarah) leaves this one [the husband that she married] and (she leaves) this one [the yavam (i.e., he must give her chalitzah)], and all of the above applies. [In Yevamoth, this is stated to be in accordance with R. Akiva, who says that the child of a union interdicted by a negative commandment is a mamzer. This is not the halachah.]
+	If one wed his yevamah and her tzarah went and remarried, [the ruling being that cohabitation with the one (the yevamah) exempts the tzarah (from chalitzah)], and she [the yevamah] were found to be an eilonith, [so that her yibum is not yibum, and the tzarah should not have been exempt], she leaves this one [her husband] and this one [her original yavam], and all of the above applies.
+	If the scribe wrote a get for the man [to divorce his wife with], and a receipt for the woman [to give to her husband upon payment of her kethubah], and he [the scribe] erred [when he gave them the writs] and gave the get to the woman and the receipt to the man, and they gave it, one to the other, [and she went and married, thinking that what her husband gave her was the get, and he thinking that what his wife gave him was the receipt (Rambam reads it: "And he gave the get to the man and the receipt to the woman," and interprets it as: "And he thought he gave the get to the man and the receipt to the woman," not having done this, but the very opposite. The interpretation is forced.] — and, subsequently, the get was found to issue from the hand of the man, and the receipt from the hand of the woman, she leaves this one and this one, and all of the above applies. R. Eliezer says: If it issued forth at once [from her husband's hand before she remarried], it is not a get, [and she requires a different get], and if it issued forth after some time, [i.e., after she remarried], it is a get. It is not entirely up to him [i.e., It is not all according to the words of the first (husband), that he be believed] to void the rights of the second, [who married her, and we posit a "conspiracy" between the two, an exchange of the writs after she remarried. The halachah is in accordance with R. Eliezer.] If one wrote (a get) to divorce his wife, and changed his mind — Beth Shammai say: He disqualifies her from (marriage to) the priesthood. Beth Hillel say: Even if he gave it to her on condition, and the condition was not satisfied, he does not disqualify her from the priesthood.
+	If one divorced his wife, and she spent the night with him at an inn, [there being witnesses to their having been alone together, but not to their having cohabited], Beth Shammai say: She does not require a second get from him. Beth Hillel say: She requires a second get from him. [Beth Hillel hold that witnesses to their being alone together are (considered) witnesses to cohabitation. And since a man does not cohabit promiscuously, (we assume that) he betrothed her with this cohabitation. And Beth Shammai hold that we do not consider witnesses to their being alone witnesses to cohabitation until they actually observe her in the act.] When is this so? If she were divorced from marriage. They agree that if she were divorced from betrothal, she does not require a second get from him, for he is not that familiar with her (and is assumed not to have cohabited with her.) If one wed her with a "bald get," she leaves this one and this one, and all of the above applies. [A "bald get" is one whose folds are more numerous than its witnesses. The rabbis instituted a folded get (get mekushar) for Cohanim, who are quick to anger and who, in the heat of their anger, might write a get to their wives, and later regret it and not be able to take them back. They, therefore, instituted a get mekushar, which is difficult to write quickly, so that in the interim, their anger might cool. One or two lines are written and folded over on the smooth (unwritten) part and sewn, and one witness signs the fold on the outside. The process is repeated a second and third time. And if there is a fold without a witness signed on the outside, this is a "bald get," and it is not valid. For we assume that in the beginning there were as many witnesses as there are folds, and we suspect that the husband told all of them to sign and that one did not. If she weds with such a get, she leaves both, and all of the above applies. This Mishnah is in accordance with R. Meir, who says: "If one alters 'the currency minted by the sages' for gittin, the child is a mamzer." This is not the halachah.]
+	All may complete (the signing of) a "bald get" [even a bondsman; even one who is unfit to be a witness by reason of transgression]. These are the words of Ben Naness. R. Akiva says: Only kin who are acceptable as witnesses in other instances [i.e., who are not unfit as witnesses per se, but only by reason of being kin] (only those) may complete it, [but not a bondsman or a robber. A bondsman, because he might thereby come to be regarded as "pedigreed" (i.e., not a bondsman); a robber, because he might thereby be assumed to have repented (and to be acceptable as a witness in all instances.) But all recognize kin as such. The halachah is in accordance with Ben Naness, that all may complete it. In any event, only one unfit witness may sign thereon; the others must all be fit.] What is a "bald get" One whose folds are more numerous than its witnesses.
+
+Chapter 9
+
+	If one divorced his wife, saying to her: "You are permitted to all men except this one" — R. Eliezer permits it, and the sages forbid it. [The rationale of R. Eliezer (Leviticus 21:7): "And a woman divorced from her husband they (Cohanim) shall not take" — Even if she were divorced only from her husband, as when he told her: "You are divorced from me, but not permitted to other men," she is forbidden to (marry into) the priesthood. We see, then, that it is a get; so that here, where he permits her to all men except this one, she is permitted to others. The rationale of the sages: They say that what is forbidden to the priesthood is different, Scripture having prescribed additional mitzvoth for Cohanim. So that even though it is a get to forbid her to the priesthood, it is not a get to permit her to others. The halachah is in accordance with the sages.] What does he do? He takes it from her and gives it to her again, telling her: "You are permitted to all men." But if he had written it ("…except this one") in the get, even though he later erased it, it is void. [And the sages forbid it only when he tells her: "You are permitted to all men except this one," but if he says to her: "This is your get on condition that you not wed that man," the rabbis concede that it is a get. For he permitted her to all men in giving her the get. It is just that he stipulated that she not wed a particular man, which is like any other condition. And the rabbis forbade him to say: "This is your get on condition that you marry that man," so that their wives not be regarded as gifts to be given to one another. And any condition that one attaches to the get before he writes it, though it not be written in the get, invalidates it. But after he places the get in her hand, he may make any condition he desires.]
+	(If he said:) You are permitted to all men except my father and your father, my brother and your brother, a bondsman and a gentile, and to all others with whom marriage does not obtain, the get is valid. (If he said:) You are permitted to all men, except a widow to a high-priest, a divorcée and a chalutzah to a regular priest, a mamzereth and a Nethinah to an Israelite, the daughter of an Israelite to a mamzer and a Nathin, and to all others with whom marriage does obtain, even (marriage) in transgression, the get is void. [Since marriage obtains with those interdicted by negative commandment, but not with this one because of the stipulated interdict, it emerges that the get is not all-inclusive.]
+	The basic text of the get: "You are permitted to all men." R. Yehudah says: "And this shall be to you from me a writ of divorce, a letter of leaving, a get of dismissal (wherewith) to go and marry any man you desire." [For it must be manifest that he divorces her with this writ; and if he does not write it thus, they might come to say that he divorced her by speech alone, of which the writ is only confirmation. The halachah is in accordance with R. Yehudah.] The basic text of a writ of manumission: "You are free." "You belong to yourself."
+	Three gittin are invalid, but if she married (through one of them) the child is kasher: a get written in his hand, but without witnesses [According to R. Meir, who says that the witnesses of the signing effect the divorce, his handwriting is equivalent to a hundred witnesses. According to R. Elazar, who says that the witnesses to the delivery effect the divorce, since it is in his handwriting, it satisfies (Deuteronomy 24:3): "And he shall write … and he shall give." And even though there are no witnesses to the delivery, it is valid according to Scripture. And the sages ruled it invalid lest a get come to be validated with the writing of the scribe alone.]; a get with witnesses but without a date [the date being a rabbinic ordinance, either because of fruits or because of the possibility of his shielding his sister's daughter (See 2:2)]; a get with a date but with only one witness. [According to one view, this refers to (a get) written in his hand, the first instance (of the Mishnah) apprising us that even without a witness the child is kasher, and this instance, that even if there were one witness, it should not be done ab initio. And according to another view, this refers to (a get) written in the scribe's hand, notwithstanding which the child is kasher, the scribe standing in place of a second witness.] These are the three gittin which, (though) invalid, if she marries (thereby) the child is kasher. R. Eliezer says: Even if there are no witnesses (signed) on it, but he gives it to her in the presence of witnesses, the get is valid and she collects (her kethubah) from bound property, for witnesses sign on a get only for "the general good" [lest the witnesses to the delivery die and the husband come and protest, saying: "I did not divorce her." The halachah is in accordance with R. Elazar.]
+	If two men sent two gittin that were identical [in their names] and they got mixed up, both are given to each woman. Therefore, if one of them were lost, the second is void, [for we do not know whose it is.] If five men wrote a common [time] in one get, viz.: ["On this day of the week] this man divorces this woman; this man, this woman, etc." and the witnesses (signed) below, they are all valid, and the get is to be given to each woman. If a separate text were written for each one, [i.e., a separate time for each one, viz.: "On this day of the week this man divorces this woman," followed by the text of the get; then: "On this day of the week this man divorces this woman," followed by the text of the get; and so with all], and the witnesses below, the get that the witnesses are read together with (i.e., the last one) is valid.
+	Two gittin written [on two pages], one beside the other, and two Hebrew witnesses, extending from under one (get) to under the other, [i.e., two Hebrews signed under one get, (their signatures extending) under the second; the name of the witness under the first get, and the name of his father under the second. Likewise, a second (Hebrew) witness under him] and two Greek witnesses [two Israelites, natives of Greece, who then signed in Greek script, which goes from left to right, so that the name of the witness is under the second get, and the name of his father under the first], the get that the witnesses are read together with is valid. [If the Hebrews are signed above, so that, Hebrew script going from right to left, the name of the witness is under the right hand get, and the name of his father under the left, the right hand get is valid. And if the Greeks are signed above, the left is valid; for the names of the witnesses are under the left. The rationale: We suspect that the latter witnesses might have adapted their script to the order employed by the first witnesses. So that if the Hebrews were signed above, from right to left, on the right hand get, when the two Greeks came to sign under them (on the left hand get), they might also have followed the order of the Hebrews, so that all four would have signed on the right hand get. Similarly, if the Greeks were signed above (on the left hand get), the Hebrews who came after them might have reversed the order of the Hebrew script and gone from left to right, so that all four would have signed on the left hand get.] One witness a Hebrew, one witness a Greek; one witness a Hebrew, one witness a Greek, extending from under one (get) to under the other — both are void. [The rationale: We suspect that the first Hebrew witness might have signed on the right hand get, from right to left, in the order of Hebrew script, and the second, Greek witness, on the left hand get, in the order of Greek script, from left to right; and that the third witness, a Hebrew, reversed the Hebrew order and also began from the left, like the Greek before him, so that he, too, is signed on the left hand get; and that the last, Greek witness, signed in his customary way, from left to right, so that he, too, is signed on the left hand get — so that there are three witnesses signed on the left hand get, and only one on the right hand get. Or, the opposite: that the second, Greek witness, reversed his script to conform to the order of the Hebrew script and began from right to left, in the manner of the first, Hebrew witness; that the third Hebrew witness, signed in his customary manner, from the right — so that all three are signed on the right hand get; and that the second Greek witness alone signed in his customary way, on the left hand get. And since we do not know on which get three were signed, and on which, only one, both are void.]
+	If he left over part of the get and wrote it on the second page [opposite it on the breadth of the scroll], and the witnesses (signed) beneath it, it is valid. If the witnesses signed on the top of the page, on the side [of the page, to the right of the get or to the left], or on the back in a plain get, [whose witnesses are signed in it (as opposed to a get mekishar - See 8:9)], it is void. If he aligned the top of one (get) with the top of another, with the witnesses in the middle, both are void, [for the signatures are read with neither get.] (If he aligned) the bottom of one with the bottom of the other, with the witnesses in the middle, the get that the witnesses are read together with [i.e., the get whose end is followed by the beginning of the signatures (and not that whose beginning is preceded by the end of the signatures)] is valid.
+	If the get were written in Hebrew, and the witnesses (signed) in Greek; (if the get were written) in Greek, and the witnesses (signed) in Hebrew; if one witness (signed) in Hebrew, and the other in Greek; if the scribe and a witness signed — it is valid. [For there are two witnesses. The Mishnah apprises us that we do not suspect that the husband did not instruct the scribe to sign, but that he charged two men to tell the scribe to write the get and two witnesses to sign, and that these, feeling that the scribe might be offended (viz.: "I am not fit to be a witness in his eyes") instructed the scribe to sign without the husband's permission. We do not entertain this suspicion.] (If he signed:) "so and so, witness," it is valid; "the son of so and so, witness," it is valid; "so and so, the son of so and so," without "witness," it is valid. And this (the last) is what the "clean-minded men of Jerusalem" did. If he wrote his family epithet and her family epithet (instead of their actual names), it is valid. A get given under coercion — (If the coercion were) by Israelites [i.e., if they coerced him by law, as in all of those instances where one is coerced to divorce his wife, or if she were forbidden to him], it is valid. [And if they coerced him unlawfully, the get is void, but it forbids her to the priesthood because of "the odor of a get."] And (if the coercion were) by gentiles, it is void. [If lawfully, it is void, but forbids her to the priesthood. If unlawfully, there is not even "the odor of a get."] And by gentiles, if he is beaten and told: "Do what the Israelites tell you," it is valid. [If one is required to give a get by law and the Israelite judges lack the power to force him to do so, he may be beaten by gentiles, who say: "Do what the Israelites tell you," and he gives the get at the behest of the Israelite judges.]
+	If her name went out in the city as betrothed, [If a report were circulated about a single girl: "This girl was betrothed to this man today" (not where there was a mere rumor, but where lamps were lit and beds were spread, and people went in and out saying: "She was betrothed today"], she is [assumed to be] betrothed. (If a report went out that) she were divorced, she is (assumed to be) divorced. [This refers to the beginning, viz.: This woman about whom a report went out that she was betrothed, which report we entertain, forbidding her to marry any man but that one — if there then went out about her a report that she were divorced, that the man who had married her had divorced her], she is (assumed to be) divorced [and is permitted to all men; for the report that we entertained in the beginning — "its receipt has come with it"]. This, so long as there be no attenuation (amathla) to it [i.e., that there not be with the report of betrothal or of divorce an amathla, a consideration which breaks the power of the report]. What is (an instance of) an amathla? "That man divorced his wife on condition"; "He threw her her (instrument of) betrothal, possibly near her (in which instance she is betrothed); possibly near him" (in which instance she is not betrothed). This is an amathla.
+	Beth Shammai say: A man should not divorce his wife unless he find her to be unchaste, viz. (Deuteronomy 24:1): "…for he has found in her a thing of nakedness." And Beth Hillel say: Even if she spoiled his meal, ["burning it" by fire or by salt, Beth Hillel expounding "a thing of nakedness," as either "nakedness" or "a thing"; that is, any foul thing, aside from nakedness.] R. Akiva says: Even if he find one more beautiful than she, viz. (Ibid.): "And it shall be, if she does not find favor in his eyes." [He expounds the verse thus: If she does not find favor (of beauty) in his eyes, or if he find nakedness in her, or a foul thing — for any one of these three, he may divorce her. The halachah is in accordance with Beth Hillel.]
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+Mishnah Gittin
+משנה גיטין
+William Davidson Edition - English
+https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1
+
+Mishnah Gittin
+
+
+
+Chapter 1
+
+An agent <b>who brings a bill of divorce [<i>get</i>]</b> from a husband to his wife <b>from a country overseas,</b> i.e., from outside of Eretz Yisrael to Eretz Yisrael, <b>is required to state</b> the following formula when he hands over the bill of divorce: This bill of divorce <b>was written in my presence and it was signed in my presence.</b> <b>Rabban Gamliel says: Even one who brings</b> a bill of divorce <b>from Rekem or from Ḥeger,</b> which are on the periphery of Eretz Yisrael, must make this declaration. <b>Rabbi Eliezer says: Even</b> one who brings a bill of divorce <b>from the village of Ludim to Lod</b> must also make this declaration, despite the fact that these places are only a short distance apart. The reason is that the village of Ludim was not part of the main area settled by Jews in Eretz Yisrael. <b>And the Rabbis say</b> that <b>one is required to say: It was written in my presence and it was signed in my presence, only</b> if he <b>brings</b> a bill of divorce <b>from a country overseas</b> to Eretz Yisrael, <b>and</b> the same applies to <b>one who delivers</b> a bill of divorce from Eretz Yisrael to a country overseas. <b>And</b> likewise an agent <b>who brings</b> a bill of divorce <b>from</b> one <b>region to</b> another <b>region within</b> the <b>overseas countries is</b> also <b>required to say: It was written in my presence and it was signed in my presence. Rabban Shimon ben Gamliel says:</b> This <i>halakha</i> applies not only to an agent who brings a bill of divorce from one country to another, but <b>even</b> to one who takes it <b>from</b> one <b>district [<i>hegmonya</i>] to</b> another <b>district</b> in the same country.
+<b>Rabbi Yehuda says:</b> With regard to the borders of Eretz Yisrael, <b>from Rekem eastward</b> is considered to be part of the overseas country, <b>and Rekem</b> itself <b>is like east</b> of Eretz Yisrael, i.e., it is outside of Eretz Yisrael. <b>From Ashkelon southward</b> is outside of Eretz Yisrael, <b>and Ashkelon</b> itself <b>is like south</b> of Eretz Yisrael. Likewise, <b>from Akko northward</b> is outside of Eretz Yisrael, <b>and Akko</b> itself <b>is like north</b> of Eretz Yisrael. <b>Rabbi Meir says: Akko is like Eretz Yisrael with regard to</b> the <i>halakhot</i> of <b>bills of divorce.</b>
+<b>One who brings a bill of divorce</b> from one place to another <b>within Eretz Yisrael is not required to say: It was written in my presence and it was signed in my presence. And if there are those who contest it,</b> i.e., if the husband objects by saying that the bill of divorce is a forgery, <b>it should be ratified through its signatories.</b> The court must authenticate the signatures of the witnesses in order to ratify the document. With regard to <b>one who brings a bill of divorce from a country overseas and is unable to say: It was written in my presence and it was signed in my presence, if</b> the bill of divorce <b>has witnesses</b> signed <b>on it, it should be ratified through its signatories.</b> The witnesses themselves or someone who recognizes their signatures should ratify it, in the manner of typical documents.
+<b>Both bills of divorce and</b> bills <b>of manumission are the same with regard to</b> the <i>halakhot</i> of <b>delivering</b> the document from Eretz Yisrael to a country overseas <b>and with regard to bringing</b> it from a country overseas to Eretz Yisrael, i.e., the agents for both types of documents must declare that it was written and signed in their presence, and their statement is accepted. <b>And this is one of the ways in which</b> the <i>halakhot</i> of <b>bills of divorce are equal to</b> the <i>halakhot</i> of bills <b>of manumission.</b>
+<b>Any document that has a Samaritan witness</b> signed <b>on it is invalid, except for bills of divorce and</b> bills <b>of manumission. An incident</b> occurred in <b>which they brought a bill of divorce before Rabban Gamliel in the village of Otnai, and its witnesses were Samaritan witnesses, and he deemed it valid.</b> With regard to <b>all documents produced in gentile courts, even though their signatures</b> are those of <b>gentiles</b> they are all <b>valid, except for bills of divorce and</b> bills <b>of manumission. Rabbi Shimon says: Even these are valid,</b> as these two types of documents are <b>mentioned only when they are prepared by a common person,</b> not in court.
+With regard to <b>one who says</b> to another: <b>Give this bill of divorce to my wife, or:</b> Give <b>this bill of manumission to my slave, if</b> before the document reaches the woman or the slave the giver <b>wishes to retract</b> his decision, then <b>with regard to both of them, he can retract.</b> This is <b>the statement of Rabbi Meir.</b> <b>And the Rabbis say:</b> One can retract his decision <b>in</b> the case of <b>bills of divorce but not in</b> the case of bills <b>of manumission.</b> The Rabbis explain the reason for their ruling: This is <b>because one can act in a person’s interest in his absence,</b> and therefore the agent acquires the document on behalf of the slave from the moment the owner hands the bill of manumission to the agent. <b>But one can act to a person’s detriment only in his presence.</b> The receipt of a bill of divorce is considered to be to a woman’s detriment, and therefore an agent cannot receive it for her without her consent. They explain further: The emancipation of a slave is in his interests, despite the fact that he receives sustenance from his master while a slave, <b>as, if</b> the master <b>wishes not to sustain his slave he is allowed</b> not to provide him with sustenance. This demonstrates that slavery is not in the interest of the slave, as he does not receive any guaranteed benefit. <b>But</b> if a husband wishes <b>not to sustain his wife, he is not allowed</b> to proceed in this manner. Consequently, marriage is in the interests of the woman. Rabbi Meir <b>said to</b> the Rabbis: <b>But</b> even so, it is not in the interest of a slave to be emancipated, <b>as,</b> if his master is a priest, he <b>disqualifies his slave from</b> partaking of <b><i>teruma</i></b> by emancipating him, <b>just as</b> a husband who is a priest <b>disqualifies his</b> Israelite <b>wife</b> from partaking of <i>teruma</i> by divorcing her. The Rabbis <b>said to him:</b> It is permitted for a priest’s slave to partake of <i>teruma</i> not because he has a right to sustenance, but rather <b>because he is his</b> master’s <b>acquisition.</b> In the case of <b>one who says: Give this bill of divorce to my wife,</b> or: Give <b>this bill of manumission to my slave, and</b> then he <b>dies, one does not give it after</b> his <b>death.</b> The reason for this is that bills of divorce and manumission must be transferred by the husband or the master. Once he has died the document can no longer be given, and the agency he appointed for this purpose is likewise canceled. However, if he said: <b>Give one hundred dinars to so-and-so, and</b> then he <b>died, one does give</b> the recipient the money <b>after</b> his <b>death.</b>
+
+Chapter 2
+
+With regard to <b>one who brings a bill of divorce from a country overseas and says:</b> The bill of divorce <b>was written in my presence but it was not signed in my presence;</b> or if he said: <b>It was signed in my presence but it was not written in my presence;</b> or: <b>All of it was written in my presence and half of it was signed in my presence,</b> i.e., he observed the signing of only one witness; or: <b>Half of it was written in my presence and all of it was signed in my presence,</b> in all these cases the document is <b>invalid.</b> If <b>one</b> agent bringing a bill of divorce <b>says: It was written in my presence, and one</b> other agent <b>says: It was signed in my presence,</b> it is <b>invalid.</b> If <b>two</b> agents <b>say: It was written in our presence, and one says: It was signed in my presence,</b> it is <b>invalid. And Rabbi Yehuda deems</b> the document <b>valid.</b> If <b>one</b> agent <b>says: It was written in my presence, and two</b> agents <b>say: It was signed in our presence,</b> it is <b>valid.</b>
+If a bill of divorce <b>was written during the day and signed on</b> the same <b>day;</b> or if it was written <b>at night and signed on</b> that same <b>night;</b> or if it was written <b>at night and signed on</b> the following <b>day,</b> then it is <b>valid.</b> The new calendar day begins at night, so that in all of these cases the writing and the signing were performed on the same date. However, if it was written <b>during the day and signed on</b> that same <b>night,</b> it is <b>invalid,</b> as the writing and the signing were not on the same calendar day. <b>Rabbi Shimon deems</b> the bill of divorce <b>valid.</b> The mishna explains the ruling of Rabbi Shimon: <b>As Rabbi Shimon would say: All documents that were written during the day and signed at night are invalid</b> because the date recorded in the document is a day prior to the day the document takes effect, <b>except for women’s bills of divorce.</b> Since a bill of divorce is not used to collect money, it is of no concern if the date that appears on it is before the time when it was signed.
+<b>One may write</b> a bill of divorce <b>with any</b> material that can be used for writing: <b>With <i>deyo</i>, with paint [<i>sam</i>], with <i>sikra</i>, with <i>komos</i>, with <i>kankantom</i> or with anything that</b> produces <b>permanent</b> writing. However, <b>one may not write with</b> other <b>liquids, nor with fruit juice, nor with anything</b> that does <b>not</b> produce <b>permanent</b> writing. Similarly, with regard to the document itself, <b>one may write on anything,</b> even <b>on an olive leaf, or on the horn of a cow. And</b> the latter is valid if <b>he gives her the</b> entire <b>cow.</b> Likewise, one may write a bill of divorce <b>on the hand of a slave, and</b> that is valid if <b>he gives her the slave. Rabbi Yosei HaGelili</b> disagrees and <b>says: One may not write</b> a bill of divorce <b>on any living thing, nor</b> may it be written <b>on food.</b>
+<b>One may not write</b> a bill of divorce <b>on</b> anything that is <b>attached to the ground.</b> If <b>one wrote it on</b> something that was <b>attached</b> to the ground, and afterward he <b>detached it, signed it, and gave it to her,</b> then it is <b>valid. Rabbi Yehuda deems</b> a bill of divorce <b>invalid unless its writing and its signing</b> were performed when it was already <b>detached.</b> <b>Rabbi Yehuda ben Beteira says: One may not write</b> a bill of divorce <b>on erased paper or on unfinished leather</b> [<b><i>diftera</i></b>], <b>because</b> writing on these surfaces <b>can be forged. And the Rabbis deem valid</b> a bill of divorce that was written on either of these items.
+<b>Anyone is qualified to write a bill of divorce, even a deaf-mute, an imbecile, or a minor.</b> Additionally, <b>a woman may write her</b> own <b>bill of divorce</b> and give it to her husband so that he can present it to her. <b>And a man may write his</b> own <b>receipt,</b> which must be given to him by the woman to confirm that he has paid her the value of her marriage contract. This is because <b>the ratification of a bill of divorce is only through its signatories,</b> and it is irrelevant who wrote it. <b>Anyone is fit</b> to serve as an agent <b>to bring a bill of divorce</b> to a woman <b>except for a deaf-mute, an imbecile, or a minor, or a blind person, or a gentile.</b>
+If <b>a minor received</b> the bill of divorce <b>and</b> then <b>reached</b> the age of <b>majority,</b> or one received it when he was <b>a deaf-mute and</b> then <b>became able to hear,</b> or one received it when he was <b>blind and</b> then <b>became able to see,</b> or one received it when he was <b>an imbecile and</b> then <b>became</b> halakhically <b>competent,</b> or one received it when he was <b>a gentile and</b> then <b>converted,</b> in all of these cases he is <b>unfit</b> to bring the bill of divorce. <b>However,</b> if one received it when he was <b>able to hear, and</b> then <b>became a deaf-mute, and</b> then <b>again became able to hear;</b> or if one received it when <b>he was able to see, and</b> then <b>became blind, and</b> then <b>again became able to see;</b> or one received it when he was halakhically <b>competent, and</b> then <b>became an imbecile, and</b> then <b>again became</b> halakhically <b>competent,</b> in all of these cases he is <b>fit</b> to bring the bill of divorce. <b>This is the principle: Anyone who is</b> halakhically <b>competent in the beginning and in the end</b> is <b>fit,</b> even if there was time in the interim when he was unfit.
+There are instances in which a woman’s testimony that another woman’s husband has died is not deemed credible (<i>Yevamot</i> 117a). If there is a presumption that due to their familial relationship the two women hate each other, there is concern that the woman is testifying falsely in order to harm the other woman. By doing so, she can cause the other woman to remarry. If her original husband then proves to be living, she will be required to leave her second husband. This mishna teaches: <b>Even the women who are not deemed credible to</b> testify on behalf of a woman and <b>say: Her husband died,</b> and she is permitted to remarry, <b>are deemed credible to bring her bill of divorce.</b> The relatives of the woman who are not deemed credible to testify that her husband has died are: <b>Her mother-in-law; and her mother-in-law’s daughter; and her rival wife,</b> i.e., another wife of her husband’s; <b>and her <i>yevama</i>,</b> i.e., her husband’s brother’s wife; <b>and her husband’s daughter.</b> The mishna explains: <b>What is</b> the difference <b>between a bill of divorce and death,</b> that certain women are deemed credible to testify about one but not the other? With regard to a bill of divorce, it is so <b>that the writing proves</b> that the husband is divorcing his wife, and the testimony is needed only to supplement the bill of divorce. Similarly, <b>the woman herself may bring her</b> own <b>bill of divorce, provided that she is required</b> by the court <b>to state</b> in its presence: <b>It was written in my presence and it was signed in my presence,</b> as the Gemara will explain.
+
+Chapter 3
+
+<b>Any bill of divorce that was not written for the sake of</b> a specific <b>woman</b> is <b>invalid. How so?</b> In a case of a man who <b>was passing through the marketplace and heard the sound of scribes</b> who write bills of divorce <b>dictating</b> the text to their students: The <b>man so-and-so divorces so-and-so from the place</b> of <b>such and such; and</b> the man <b>said: This is my name and that is the name of my wife,</b> and he wishes to use this bill for his divorce, this bill is <b>unfit</b> for him <b>to divorce</b> his wife <b>with it,</b> as it was not written for the sake of any woman. <b>Moreover,</b> if one <b>wrote</b> a bill of divorce with which <b>to divorce his wife but</b> later <b>reconsidered,</b> and <b>a resident of his town found him and said to him: My name is</b> the same <b>as your name, and my wife’s name is</b> the same <b>as your wife’s name,</b> and we reside in the same town; give me the bill of divorce and I will use it; the bill of divorce is <b>unfit</b> for the second man <b>to divorce</b> his wife <b>with it.</b> <b>Moreover,</b> if <b>one had two wives and their names were identical,</b> and he <b>wrote</b> a bill of divorce <b>to divorce the older</b> one and then reconsidered, <b>he may not divorce the younger</b> one <b>with it.</b> <b>Moreover,</b> if <b>he said to the scribe: Write</b> a bill of divorce <b>for whichever</b> one of them <b>that I will want</b> and <b>I will divorce</b> her with it, this bill of divorce is <b>unfit</b> for him <b>to divorce</b> either wife <b>with it.</b>
+With regard to a scribe <b>who writes the standard</b> part <b>[<i>tofes</i>] of bills of divorce</b> in advance, so that when one requests a bill of divorce, he will need to add only the details unique to this case, <b>he must leave</b> empty the <b>place</b> in the bill of divorce for the name <b>of the man, and</b> the <b>place</b> for the name <b>of the woman, and</b> the <b>place for the date.</b> If a scribe writes the standard part of <b>loan documents, he must leave</b> empty the <b>place</b> of the name <b>of the lender,</b> the <b>place</b> of the name <b>of the borrower,</b> the <b>place</b> of the amount <b>of the money</b> being loaned, and the <b>place of the date.</b> If the scribe writes the standard part of <b>documents of sale</b> of land, <b>he must leave</b> empty the <b>place</b> for the name <b>of the purchaser, and</b> the <b>place</b> for the name <b>of the seller,</b> the <b>place</b> for the amount <b>of the money</b> for which the land is being purchased, the <b>place</b> for the description <b>of the field</b> that is being purchased, <b>and</b> the <b>place of the date</b> when the sale occurs. This is necessary <b>due to the ordinance,</b> as the Gemara will explain. <b>Rabbi Yehuda invalidates all of</b> these documents if their standard parts were written in advance. <b>Rabbi Elazar deems all of them valid except for bills of divorce, as it is stated</b> in the Torah: <b>“And he writes for her”</b> (Deuteronomy 24:1), indicating that he must write the bill of divorce <b>for her sake.</b> Therefore, one may not write even the standard part of the bill of divorce in advance, as that would not qualify as writing the bill of divorce for her sake.
+With regard to an agent <b>who brings a bill of divorce and it</b> was <b>lost from him,</b> if he <b>finds it immediately</b> then the bill of divorce is <b>valid. But if not,</b> then it is <b>invalid,</b> as it is possible that the bill of divorce that he found is not the same one that he lost, and this second bill of divorce belongs to someone else whose name and wife’s name are identical to the names of the husband and wife in the lost bill of divorce. However, if <b>he found it in a <i>ḥafisa</i> or in a <i>deluskema</i></b> that he knows is his, or <b>if he recognizes</b> the actual bill of divorce, then it is <b>valid.</b> In the case of an agent <b>who brings a bill of divorce</b> to a woman, <b>and</b> when <b>he had left</b> the husband was <b>elderly or sick,</b> the agent <b>gives her</b> the bill of divorce <b>based on</b> the <b>presumption that</b> the husband <b>is</b> still <b>alive,</b> and there is no concern that in the meantime he has died, thereby canceling the bill of divorce. Similarly, with regard to <b>an Israelite woman who is married to a priest</b> and may therefore partake of <i>teruma</i>, <b>and her husband went to a country overseas, she may</b> continue to <b>partake of <i>teruma</i> based on</b> the <b>presumption that</b> her husband <b>is</b> still <b>alive.</b> Similarly, in the case of <b>one who sends his sin</b>-<b>offering from a country overseas,</b> the priests may <b>offer it</b> on the altar <b>based on</b> the <b>presumption that</b> the one who sent it <b>is</b> still <b>alive.</b>
+<b>Rabbi Elazar ben Perata said three statements before the Sages</b> as testimony from previous generations, <b>and they upheld his statements:</b> He spoke <b>concerning</b> the residents of <b>a town that was surrounded</b> by <b>a camp of besiegers [<i>karkom</i>]; and concerning the</b> travelers in <b>a ship that is cast about in the sea; and concerning one who is going out to be judged</b> in a capital case; <b>that they are</b> all <b>presumed to be alive.</b> <b>However,</b> concerning the residents of <b>a town that was conquered</b> by <b>a camp of besiegers; and</b> the travelers on <b>a ship that was lost at sea; and one who is going out to be executed</b> after receiving his verdict; in these cases <b>one applies to them the stringencies of</b> the <b>living and the stringencies of</b> the <b>dead.</b> How so? <b>An Israelite woman</b> married <b>to a priest</b> in one of these situations <b>or a daughter of a priest</b> married <b>to an Israelite</b> in one of these situations <b>may not partake of <i>teruma</i>.</b> The first woman may not do so because she may partake of <i>teruma</i> only while her husband is alive, and the second may not do so because she may partake of <i>teruma</i> only if he has died.
+With regard to an agent <b>who brings a bill of divorce in Eretz Yisrael,</b> where his only responsibility is to transmit the bill of divorce to the wife, <b>and</b> the agent <b>became sick, this</b> agent may <b>send it in the possession of another</b> agent. <b>But if</b> the husband <b>said to</b> the agent: When you transmit the bill of divorce to my wife, <b>take for me such and such an item from her</b> that I left with her as a deposit, then <b>he may not send it in the possession of another</b> agent. This is because it is assumed <b>that it is not</b> the <b>desire</b> of the husband <b>that his deposit be in the possession of another</b> person whom he did not appoint as his agent.
+With regard to an agent <b>who is bringing a bill of divorce from a country overseas,</b> who must attest to the fact that he witnessed the writing and signing of the bill of divorce, <b>and he became sick</b> and cannot complete his agency, <b>he appoints another agent in court and sends him. And</b> the first agent <b>says before</b> the court: <b>It was written in my presence and it was signed in my presence,</b> and on the basis of this the court deems the bill of divorce to be valid. <b>And the final agent does not need to say: It was written in my presence and it was signed in my presence. Rather,</b> it is sufficient that <b>he says: I am an agent of the court.</b>
+The mishna continues the discussion of the presumption that a person remains alive. With regard to <b>one who lends money to a priest, or to a Levite, or to a poor person,</b> with the understanding that <b>he will separate their portion</b> of the <i>teruma</i> and tithes from his produce <b>on the basis of that</b> money, i.e., he will subtract from the debt owed by the priest or Levite the value of the <i>teruma</i> and tithes separated from the produce, <b>he may separate</b> the <i>teruma</i> and tithes from his produce <b>on the basis of that</b> money <b>with the presumption that they are</b> still <b>alive, and he need not be concerned</b> that <b>perhaps the priest or the Levite died</b> in the interim, <b>or</b> that <b>the poor person became rich</b> and is no longer eligible to be given the poor man’s tithe. The priest or Levite benefits from this arrangement, as he receives his gifts up front in the form of a loan. The Israelite benefits in that he does not need to seek out a priest or Levite each time he has produce from which he must separate <i>teruma</i> and tithes. If in fact <b>they died,</b> then <b>he must obtain permission from the heirs</b> in order to continue the arrangement. However, <b>if he lent</b> money <b>to</b> the deceased, and he stipulated <b>in the presence of the court</b> that the debt would be repaid in this manner, then <b>he does not need to obtain permission from the heirs.</b>
+With regard to <b>one who sets aside produce</b> with the understanding that <b>he will separate <i>terumot</i> and tithes with it,</b> so that when he has untithed produce he can render it fit by declaring that the <i>teruma</i> and tithes that must be separated will be from the produce that he had set aside for this purpose, or one who sets aside <b>money</b> with the understanding that <b>he will separate</b> and to redeem <b>second tithe with it,</b> then he may later <b>separate</b> the <i>teruma</i> or tithe <b>with them, based on the presumption that</b> the produce or the money <b>are extant.</b> He need not be concerned that perhaps the produce or money was lost in the meantime. <b>If</b> he discovers that <b>they were lost,</b> then <b>he must be concerned</b> that the produce or money that he set aside was lost, <b>from the time until the</b> same <b>time,</b> as will be explained in the Gemara, and he must separate <i>teruma</i> and tithes from the produce a second time; this is <b>the statement of Rabbi Elazar.</b> <b>Rabbi Yehuda says: One checks the wine</b> that is set aside to be used for separating <i>terumot</i> and tithes for other wine to see if it has turned to vinegar, which would render it unfit for this purpose, <b>at three times</b> during the year: <b>When the east wind</b> blows <b>at the conclusion of the festival</b> of <i>Sukkot</i>, <b>and when the</b> blossoms fall and the <b>grape buds emerge</b> and appear as small clusters, <b>and at the time</b> when <b>water enters</b> and fills <b>the unripe grape.</b> Since there is a change in the weather at these times, one should check to ensure that the wine has not turned to vinegar.
+
+Chapter 4
+
+In the case of <b>one who sends a bill of divorce to his wife</b> with an agent, <b>and he reached the agent, or where he sent</b> another <b>agent after him, and he said to</b> the agent delivering the bill of divorce: <b>The bill of divorce that I gave you, it is void,</b> then <b>this</b> bill of divorce <b>is hereby void.</b> Similarly, if the husband reached <b>his wife before</b> the bill of divorce reached her, <b>or</b> in a case <b>where he sent an agent to her, and he said,</b> or had the agent say, <b>to</b> his wife: <b>The bill of divorce that I sent to you, it is void,</b> then <b>this</b> bill of divorce <b>is hereby void.</b> However, <b>if</b> he stated this <b>once the bill of divorce had entered her possession, he can no longer render it void,</b> as the divorce had already taken effect.
+The mishna relates that <b>initially,</b> a husband who wished to render the bill of divorce void <b>would convene a court elsewhere and render</b> the bill of divorce <b>void</b> in the presence of the court before it reached his wife. <b>Rabban Gamliel the Elder instituted</b> an ordinance <b>that one should not do this, for the betterment of the world.</b> The Gemara will explain what this means. <b>Initially,</b> the husband <b>would change his name and her name,</b> from the names by which they were known where they formerly lived to the names by which they were known where the bill of divorce was written, and write <b>the name of his city and the name of her city.</b> One was not required to list all of the names by which the husband and the wife were known, but only the names in the place where the bill of divorce was being written. <b>Rabban Gamliel the Elder instituted that</b> the scribe <b>should write</b> in the bill of divorce: The <b>man so-and-so, and any</b> other <b>name that he has,</b> and: The <b>woman so-and-so, and any</b> other <b>name that she has.</b> The reason for this ordinance was <b>for the betterment of the world,</b> as perhaps the people of a different city would not recognize the name written in the bill of divorce, and would claim that this bill of divorce does not belong to her.
+<b>A widow can collect</b> payment of her marriage contract <b>from the property of orphans only by</b> means of <b>an oath</b> that she did not receive any part of the payment of the marriage contract during her husband’s lifetime. The mishna relates: The courts <b>refrained from administering an oath to her,</b> leaving the widow unable to collect payment of her marriage contract. <b>Rabban Gamliel the Elder instituted that she should take, for</b> the benefit of <b>the orphans, any vow that</b> the orphans <b>wished</b> to administer to her, e.g., that all produce will become prohibited to her if she received any payment of her marriage contract, <b>and</b> after stating this vow, she <b>collects</b> payment of <b>her marriage contract.</b> The mishna lists additional ordinances that were instituted for the betterment of the world: <b>The witnesses sign</b> their names <b>on the bill of divorce,</b> even though the bill of divorce is valid without their signatures, <b>for the betterment of the world,</b> as the Gemara will explain. <b>And Hillel instituted a document that prevents the Sabbatical</b> Year <b>from abrogating an outstanding debt [<i>prosbol</i>] for the betterment of the world,</b> as the Gemara will explain.
+In the case of a Canaanite <b>slave that was captured, and</b> Jews who had not owned him <b>redeemed him, if</b> he was redeemed <b>to be a slave</b> then <b>he will be a slave. If</b> he was redeemed <b>to be a freeman</b> then <b>he will not be a slave. Rabban Shimon ben Gamliel says: Both in this</b> case <b>and in that</b> case <b>he will be a slave.</b> In the case of <b>a slave whose master set him aside as designated repayment</b> [<b><i>apoteiki</i></b>] of a debt <b>to other</b> people from whom he borrowed money, <b>and</b> afterward <b>he emancipated him,</b> then <b>according to the letter of the law the slave bears no</b> responsibility for the debt. <b>However, for the betterment of the world, his master is forced to make him a freeman, and</b> the slave <b>writes</b> a promissory <b>note for his value</b> to pay the debt to the creditor. <b>Rabban Shimon ben Gamliel says: He does not write</b> a promissory note; <b>he only emancipates</b> the slave.
+In the case of <b>one who is a half-slave half-freeman</b> because only one of his two owners emancipated him, <b>he serves his master one day and</b> serves <b>himself one day;</b> this is <b>the statement of Beit Hillel. Beit Shammai say:</b> Through such an arrangement <b>you have remedied his master,</b> as his master loses nothing through this. However, <b>you have not remedied</b> the slave <b>himself,</b> as the slave himself remains in an unsustainable situation. <b>It is not possible</b> for him <b>to marry a maidservant</b> because <b>he is already a half-freeman,</b> as it is prohibited for a freeman to marry a maidservant. <b>It is</b> also <b>not possible</b> for him to marry <b>a free woman, as he is still a half-slave.</b> If you say <b>he should be idle</b> and not marry, <b>but isn’t it</b> true that <b>the world was created only for procreation, as it is stated: “He did not create it to be a waste; He formed it to be inhabited”</b> (Isaiah 45:18)? <b>Rather, for the betterment of the world his master is forced to make him a freeman, and</b> the slave <b>writes</b> a promissory <b>note</b> accepting his responsibility to pay <b>half his value</b> to his master. <b>And Beit Hillel</b> ultimately <b>retracted</b> their opinion, <b>to rule in accordance with the statement of Beit Shammai,</b> that a half-slave must be set free.
+In a case of <b>one who sells his slave to gen-tiles, or</b> even <b>to</b> a Jew <b>outside of Eretz</b> Yisrael, the slave <b>is emancipated.</b> Since the slave, who is partially obligated in the fulfillment of mitzvot, would be restricted in his ability to fulfill them in his new situation, either because he would be under the authority of a gentile or because he will no longer be in Eretz Yisrael, the Sages penalized his original owner that he should become a freeman, so that if he succeeds in escaping his new owner, he is a full-fledged freeman. <b>The captives are not redeemed</b> for <b>more than their</b> actual monetary <b>value, for the betterment of the world; and one may not aid the captives</b> in their attempt to <b>escape</b> from their captors <b>for the betterment of the world,</b> so that kidnappers will not be more restrictive with their captives to prevent them from escaping. <b>Rabban Shimon ben Gamliel says: For the betterment of the captives,</b> so that kidnappers will not avenge the escape of the captives by treating other captives with cruelty. <b>And</b> Torah <b>scrolls, phylacteries, or <i>mezuzot</i> are not purchased from the gentiles</b> when they acquire these objects, if they request <b>more than their</b> actual monetary <b>value,</b> <b>for the betterment of the world,</b> so as not to cause an increase in the theft of sacred Jewish ritual objects in order to sell them for large sums of money.
+A man <b>who divorces his wife due to</b> her <b>bad reputation,</b> i.e., he heard that she had committed adultery, <b>may not remarry</b> her, even if it becomes clear that she did not in fact commit adultery. Similarly, if one divorces his wife <b>due to a vow</b> that she took, and he could not live with her under the conditions of her vow, <b>he may not remarry</b> her. <b>Rabbi Yehuda says:</b> If he divorces her due to <b>any vow that the public was aware of, he may not remarry</b> her, <b>but</b> if he divorces her due to a vow <b>that the public was not aware of, he may remarry</b> her. The mishna continues: <b>Rabbi Meir says:</b> If he divorces her due to <b>any vow that requires investigation</b> and dissolution <b>by a halakhic authority, he may not bring remarry</b> her, <b>but</b> if he divorces her due to a vow <b>that does not require investigation</b> and dissolution <b>by a halakhic authority,</b> and is dissolved even without that, <b>he may bring remarry</b> her. <b>Rabbi Elazar said: They prohibited</b> him from remarrying her in <b>this</b> case, where she stated a vow that requires dissolution by a halakhic authority, <b>only due to that</b> case, where she stated a vow that does not require dissolution by a halakhic authority. <b>Rabbi Yosei, son of Rabbi Yehuda, said:</b> There was <b>an incident in Tzaidan involving one</b> man <b>who said to his wife:</b> It is <b><i>konam</i>,</b> i.e., it is forbidden like an offering, <b>if I do not divorce you, and he divorced her; and the Sages permitted him to remarry</b> her <b>for the betterment of the world.</b>
+With regard to <b>one who divorces his wife because</b> she is <b>a sexually underdeveloped woman</b> who is incapable of bearing children [<b><i>ailonit</i></b>], meaning that after their marriage it became clear that she was sexually underdeveloped, <b>Rabbi Yehuda says: He may not remarry</b> her, <b>and the Rabbis say: He may remarry</b> her. If, after he divorced her, this <i>ailonit</i> <b>married another</b> man <b>and had children from him,</b> meaning that she was not actually an <i>ailonit</i>, <b>and she is demanding</b> payment of <b>her marriage contract</b> from her first husband, claiming that he unlawfully divorced her without paying her marriage contract as he claimed that she was an <i>ailonit</i> and their marriage was a mistaken transaction, <b>Rabbi Yehuda said</b> that <b>he</b> may <b>say to her: Your silence is preferable to your speech,</b> meaning that it is preferable for her to withdraw her claim. If she persists, he may say that he divorced her only because he believed her to be an <i>ailonit</i>, casting aspersions on the validity of the divorce and the status of her children. Therefore, it would be wise of her to withdraw her claim.
+With regard to <b>one who sells himself and his children</b> as slaves <b>to gentiles, he is not redeemed, but the children are redeemed after their father’s death,</b> as there is no reason to penalize them. <b>One who sells his field to a gentile must purchase and bring</b> the <b>first fruits from</b> the field that he sold, <b>for the betterment of the world.</b>
+
+Chapter 5
+
+The court <b>appraises land of superior quality [<i>iddit</i>] for payment to injured</b> parties. <b>And a creditor</b> collects his debt <b>from</b> the debtor’s <b>intermediate-quality land. And</b> payment of <b>a woman’s marriage contract</b> is collected <b>from</b> her husband’s <b>inferior-quality land. Rabbi Meir says:</b> Payment of a woman’s <b>marriage contract</b> is <b>also</b> collected <b>from intermediate-quality land.</b>
+Payment of a debt or other obligation <b>is not collected from liened property</b> that has been sold to a third party <b>when</b> the debtor still <b>has unsold property, even</b> when this unsold property is <b>inferior-quality land.</b> The creditor cannot collect his debt from liened property that the debtor has sold to another person as long as the debtor is still in possession of other property, even if the remaining assets are inferior to those to which the creditor would otherwise have been entitled. If one who owed money died and his children inherited his property, the father’s debt <b>can be collected from the property of the orphans only from inferior-quality land.</b>
+The court <b>does not appropriate</b> liened property that has been sold to a third party <b>for the consumption of produce or for the enhanced value of land.</b> If one appropriated a field and sold it, and the buyer worked the land, enhanced it, and grew produce on it, and then the initial owner from whom the field had been stolen took back the land and the produce from the buyer, compensating him only for his expenses, then the buyer may go back to the seller, i.e., the robber, and collect his losses. He can collect the purchase price of the field even from property that the robber sold to another person. By contrast, the value of the produce and the enhancement in the value of the field, which resulted from his actions, may be collected only from the robber’s unsold property. <b>And</b> similarly, payment <b>for the sustenance of</b> a man’s <b>wife and daughters</b> cannot be collected <b>from</b> his <b>liened property.</b> One of the stipulations included in a marriage contract is that after the husband dies, his widow and daughters are entitled to sustenance from his estate. This sustenance cannot be collected from husband’s liened property that has been sold to another person, but only from his unsold property inherited by his heirs. All of these enactments were made <b>for the betterment of the world.</b> <b>And</b> it was further instituted that <b>one who finds a lost item</b> and returns it to its rightful owner is <b>not</b> required to <b>take an oath</b> that he did not keep any part of the lost item for himself. This ordinance was also instituted <b>for the betterment of the world.</b>
+With regard to <b>orphans who are living with a homeowner</b> who takes care of all their needs and affairs, even if neither their father nor the court officially appointed him to this task, <b>or if their father appointed a steward [<i>apotropos</i>] for them,</b> this person <b>is obligated to tithe their produce.</b> With regard to <b>a steward who was appointed by the orphans’ father,</b> when he returns all of the property to the orphans upon their reaching adulthood, <b>he takes an oath</b> that he took nothing of theirs for himself. By contrast, if <b>the court appointed him</b> to serve as a steward for them, then <b>he is not</b> required to <b>take</b> such <b>an oath. Abba Shaul says: The matters are reversed.</b> A steward appointed by the court takes an oath, but a steward appointed by the orphans’ father is not required to do so. With regard to <b>one who renders</b> another’s food ritually <b>impure, or one who mixes</b> <i>teruma</i> with another’s non-sacred produce, <b>or one who pours</b> another’s wine as a libation before an idol, in each of these cases causing the other a monetary loss, if he acted <b>unintentionally,</b> he is <b>exempt</b> from paying for the damage. If he acted <b>intentionally,</b> he is <b>liable</b> to pay. If <b>priests disqualified an offering with improper intention in the Temple,</b> by expressing, while sacrificing the offering, the intention of sprinkling the blood of the offering, burning its fats on the altar, or consuming it, after its appointed time, and they did so <b>intentionally, they are liable</b> to pay the value of the offering to its owner, who must now bring another offering.
+<b>Rabbi Yoḥanan ben Gudgeda testified</b> before the Sages <b>about</b> the case of <b>a deaf-mute woman who was married</b> off <b>by her father</b> when she was a minor, so that her marriage took effect by Torah law. He said <b>that she can be released</b> from her marriage <b>through a bill of divorce,</b> whether as a minor or after she reaches adulthood. Although as a deaf-mute woman she is not legally competent to give her consent, the divorce is effective because divorce does not require the woman’s consent. <b>And</b> similarly, he testified <b>about</b> the case of the <b>minor daughter of a non-priest who</b> was orphaned from her father and then <b>married</b> off to <b>a priest</b> by her mother or brother, so that her marriage took effect by rabbinic law. He said <b>that</b> nevertheless <b>she may partake of <i>teruma</i>,</b> although by Torah law it is prohibited for one who is not in a priestly household to partake of <i>teruma</i>. <b>And</b> furthermore <b>if</b> this girl <b>dies,</b> then <b>her husband inherits her</b> estate. It is not said that because the validity of the marriage is by rabbinic law and not Torah law he is not entitled to inherit from her. <b>And</b> Rabbi Yoḥanan ben Gudgeda further testified <b>about a stolen beam that was</b> already <b>built into a large building [<i>bira</i>],</b> that the victim of the robbery <b>receives</b> only <b>the value</b> of the beam but not the beam itself, <b>due to an ordinance</b> instituted <b>for the penitent.</b> By Torah law, a robber is obligated to return any stolen item in his possession, provided that its form has not been altered. If one stole a beam and incorporated it into a building, then by Torah law he would have to destroy the building and return the beam. In order to encourage repentance, the Sages were lenient and allowed a robber to return the value of the beam. <b>And</b> lastly, Rabbi Yoḥanan ben Gudgeda testified <b>about a sin-offering that</b> was obtained <b>through robbery</b> but <b>that was not publicly known</b> to have been obtained in that manner. He said <b>that it effects atonement</b> for the robber who sacrifices it, <b>for the benefit of the altar,</b> as will be explained in the Gemara.
+The law of <b>Sicarii [<i>Sikarikon</i>] did not</b> apply <b>in Judea in the</b> time that <b>people were being killed in the war. From</b> the time that <b>people were being killed in the war and onward,</b> the law of <b>Sicarii did</b> apply <b>there. What</b> is this law of Sicarii? If <b>one</b> first <b>purchased</b> land <b>from a Sicarius,</b> who extorted the field from its prior owners with threats, <b>and</b> afterward the buyer <b>returned and purchased</b> the same field a second time <b>from the</b> prior <b>landowner, his purchase is void.</b> The prior owner of the field can say that he did not actually mean to sell him the field. By contrast, if he first acquired the field <b>from the</b> prior <b>owner and</b> afterward <b>he returned and purchased</b> the same field <b>from a Sicarius, his purchase stands.</b> Similarly, if <b>one</b> first <b>purchased from the husband</b> the rights to use a field belonging to his wife, <b>and</b> afterward <b>he returned and purchased</b> the same field <b>from the wife,</b> so that if the husband were to predecease or divorce her, the purchaser would then own it fully, <b>his purchase is void.</b> The woman can claim that she did not wish to quarrel with her husband and to object to the transaction but that in truth she did not agree to the sale. By contrast, if he first acquired the field <b>from the wife, and</b> afterward <b>he returned and purchased</b> the same field <b>from the husband, his purchase stands. This</b> is the <b>initial</b> version of this <b>mishna.</b> Later, <b>the court of those</b> who came <b>after</b> the Sages who composed that mishna <b>said:</b> With regard to <b>one who purchased</b> a field <b>from a Sicarius, he must give the</b> prior <b>owner one-fourth</b> of the field’s value. <b>When</b> does this apply? <b>At a time when</b> the prior owner <b>is unable to purchase</b> the field himself. <b>But if he is able to purchase</b> it himself, <b>he precedes anyone</b> else. <b>Rabbi</b> Yehuda HaNasi later <b>convened a court, and they counted</b> their votes and determined <b>that if</b> the field <b>remained before,</b> i.e., in the possession of, <b>the Sicarius</b> for <b>twelve months, whoever first purchases</b> the field <b>acquires possession</b> of it, <b>but he must give the</b> prior <b>owner one-fourth</b> of the field’s value.
+The following enactments were also made for the betterment of the world: <b>A deaf-mute may express</b> his wishes <b>through gestures [<i>romez</i>];</b> that is to say, he can signal that he wishes to buy or sell a certain item, and the purchase or sale is valid. <b>And</b> similarly <b>he may respond</b> to others <b>through gestures;</b> that is to say, he can signal that he agrees to a transaction initiated by another party, and the transaction is valid. <b>And ben Beteira says:</b> Signals are not necessary, as even if <b>he expresses</b> his wishes to buy or sell <b>through lip movements [<i>kofetz</i>] or responds</b> to others <b>through lip movements,</b> the transaction is valid. These <i>halakhot</i> apply <b>to</b> transactions involving <b>movable property.</b> It was similarly enacted that <b>a purchase</b> made <b>by young children [<i>paotot</i>]</b> is a valid <b>purchase, and a sale</b> made by them is a valid <b>sale.</b> These <i>halakhot</i> apply <b>to</b> transactions involving <b>movable property.</b>
+Having mentioned a series of enactments instituted by the Sages for the sake of the betterment of the world, the Gemara continues: <b>These are the matters</b> that the Sages <b>instituted on account of the ways of peace,</b> i.e., to foster peace and prevent strife and controversy: At public readings of the Torah, <b>a priest reads first, and after him a Levite, and after him an Israelite.</b> The Sages instituted this order <b>on account of the ways of peace,</b> so that people should not quarrel about who is the most distinguished member of the community. Similarly, the Sages enacted that <b>a joining</b> of courtyards <b>is placed in an old house</b> where it had regularly been placed <b>on account of the ways of peace,</b> as will be explained in the Gemara. The Sages enacted that <b>the pit that is nearest to the irrigation channel</b> that supplies water to several pits or fields <b>is filled first on account of the ways of peace.</b> They established a fixed order for the irrigation of fields, so that people would not quarrel over who is given precedence. <b>Animals, birds, or fish</b> that were caught in <b>traps</b> are not acquired by the one who set the traps until he actually takes possession of them. Nevertheless, if another person comes and takes them, it <b>is considered robbery on account of the ways of peace. Rabbi Yosei says:</b> This is <b>full-fledged robbery.</b> Similarly, <b>a lost item</b> found by <b>a deaf-mute, an imbecile, or a minor</b> is not acquired by him, since he lacks the legal competence to effect acquisition. Nevertheless, taking such an item from him <b>is considered robbery on account of the ways of peace. Rabbi Yosei says:</b> This is <b>full-fledged robbery.</b> If <b>a poor person gleans</b> olives <b>at the top of an olive tree</b> and olives fall to the ground under the tree, then taking those olives <b>that are beneath it is</b> considered <b>robbery on account of the ways of peace. Rabbi Yosei says:</b> This is <b>full-fledged robbery.</b> <b>One does not protest against poor gentiles</b> who come to take <b>gleanings, forgotten</b> sheaves, <b>and the produce in the corner of the field, which is given to the poor [<i>pe’a</i>],</b> although they are meant exclusively for the Jewish poor, <b>on account of the ways of peace.</b>
+<b>A woman may lend</b> utensils <b>to her friend who is suspect with regard to</b> eating produce that grew in <b>the Sabbatical</b> Year after the time that such produce must be removed from the house and may no longer be eaten. The utensils that she may lend her include: <b>A winnow, a sieve, a mill, and an oven.</b> Lending her such utensils is not considered aiding in the commission of a transgression. <b>But she may not select</b> the grain from the chaff <b>or grind</b> wheat <b>with her,</b> i.e., she may not actively assist her in the performance of a sin. <b>The wife of a <i>ḥaver</i>,</b> one who is devoted to the meticulous observance of mitzvot, especially the <i>halakhot</i> of ritual purity, <i>teruma</i>, and tithes, <b>may lend the wife of an <i>am ha’aretz</i>,</b> one who is not scrupulous in these areas, <b>a winnow and a sieve, and she may</b> even <b>select, grind, and sift with her. But once</b> the wife of the <i>am ha’aretz</i> <b>pours water</b> into the flour, thereby rendering it susceptible to ritual impurity, the wife of the <i>ḥaver</i> <b>may not touch</b> anything <b>with her, because one may not assist those who commit transgressions. And all of</b> the allowances mentioned in the mishna <b>were stated only on account of the ways of peace.</b> <b>And one may assist gentiles</b> who work the land <b>during the Sabbatical</b> Year, <b>but</b> one may <b>not</b> assist <b>Jews</b> who do this. Similarly, <b>one may extend greetings</b> to gentiles <b>on account of the ways of peace.</b>
+
+Chapter 6
+
+With regard to <b>one who says</b> to another: <b>Receive this bill of divorce for my wife, or: Deliver this bill of divorce to my wife</b> as my agent, <b>if</b> the husband <b>seeks to retract</b> his designation and cancel the agency, <b>he can retract</b> it until the document reaches his wife’s possession. However, in the case of <b>a woman who said</b> to an agent: <b>Receive my bill of divorce for me,</b> and the husband handed the bill of divorce to her agent, <b>if</b> the husband <b>seeks to retract</b> his decision to divorce his wife upon receipt of the bill of divorce by the agent, <b>he cannot retract</b> it. Once the bill of divorce is transferred to her agent, its legal status is like that of a bill of divorce that was handed directly to her, and the divorce takes effect immediately. <b>Therefore,</b> if the husband <b>said to</b> the agent whom the woman designated to receive the bill of divorce: <b>I do not want [<i>ee ifshi</i>] for you to receive</b> the bill of divorce <b>for her; rather, deliver</b> it <b>and give</b> it <b>to her,</b> then <b>if</b> the husband <b>seeks to retract</b> his designation and cancel the agency, <b>he can retract</b> it until it reaches his wife’s possession. Since the husband does not agree to have the divorce take effect upon receipt by his wife’s agent, he changes the designation of the agent and designates him as his own agent for delivery. Therefore, the divorce takes effect only when the bill of divorce reaches his wife’s possession. <b>Rabban Shimon ben Gamliel says: Even</b> a woman <b>who</b> did not instruct the agent: Receive my bill of divorce for me but <b>says: Take my bill of divorce for me,</b> thereby designates the agent as an agent of receipt on her behalf. Therefore, <b>if</b> after handing the bill of divorce to the agent the husband <b>seeks to retract</b> his decision and cancel the agency, <b>he cannot retract</b> it.
+<b>A woman who said</b> to an agent: <b>Receive my bill of divorce for me, requires two sets of witnesses</b> to confirm that she was divorced when the agent received the bill of divorce. She requires <b>two</b> witnesses <b>who say: In our presence she said</b> to the agent: Receive my bill of divorce on my behalf, <b>and two who say: In our presence</b> the agent <b>received</b> the bill of divorce <b>and tore</b> it. This testimony is effective <b>even</b> if two people <b>are the first</b> pair of witnesses <b>and</b> the same two <b>are the latter</b> pair of witnesses, <b>or</b> if there is <b>one</b> witness <b>from the first</b> pair of witnesses <b>and one</b> witness <b>from the latter</b> pair, <b>and one</b> additional witness <b>joins with them</b> as the second witness in both testimonies. With regard to <b>a betrothed young woman, she and her father</b> are each eligible to <b>receive her bill of divorce,</b> and the divorce takes effect at the moment that either of them receives the bill of divorce. <b>Rabbi Yehuda said: Two hands do not</b> have the right to <b>acquire</b> an item on behalf of one person <b>as one. Rather, her father alone receives her bill of divorce</b> on her behalf. <b>And</b> there is another principle: <b>Any</b> female <b>who is unable to safeguard her bill of divorce is unable to be divorced.</b>
+In the case of <b>a minor girl who said</b> to an agent: <b>Receive my bill of divorce for me, it is not</b> a valid <b>bill of divorce until the bill of divorce reaches her possession. Therefore, if the husband seeks to retract</b> his decision before his wife receives the bill of divorce, <b>he can retract</b> it, <b>as a minor does not designate an agent.</b> Consequently, the agent is not an agent for receipt, and the divorce does not take effect when the husband hands the document to the agent. The agent is an agent for delivery, and the divorce takes effect when the bill of divorce enters the wife’s possession. <b>And</b> if <b>her father said to</b> the agent: <b>Go out and receive my daughter’s bill of divorce on</b> her behalf, then <b>if</b> the husband <b>seeks to retract</b> his decision, <b>he cannot retract</b> it. As a father can receive the bill of divorce on behalf of his minor daughter, he can designate an agent for receipt, and the divorce takes effect when the husband hands the document to the agent. With regard to <b>one who says</b> to an agent: <b>Give this bill of divorce to my wife in such and such a place,</b> if the agent deviated <b>and gave it to her in another place</b> the divorce is <b>invalid.</b> However, if he said to the agent: Give this bill of divorce to my wife, <b>she is in such and such a place,</b> without explicitly instructing the agent to give her the document there, <b>and he gave it to her in another place</b> the divorce is <b>valid.</b> With regard to <b>the woman who</b> when designating her agent for receipt <b>said</b> to her agent: <b>Receive my bill of divorce for me in such and such a place, and he received it for her in another place,</b> the divorce is <b>invalid;</b> and <b>Rabbi Elazar deems</b> it <b>valid.</b> If she said to him: <b>Bring me my bill of divorce from such and such a place, and he brought it for her from another place,</b> it is <b>valid.</b> Because he is an agent for delivery, the woman is not particular where he receives the bill of divorce, as the divorce takes effect only when the bill of divorce reaches her possession.
+An Israelite woman married to a priest partakes of <i>teruma</i>. If she says to an agent: <b>Bring me my bill of divorce,</b> designating him as an agent for delivery, <b>she</b> continues to <b>partake of <i>teruma</i> until the bill of divorce reaches her possession.</b> However, if she says: <b>Receive my bill of divorce for me,</b> thereby designating him as an agent for receipt, it is <b>immediately prohibited</b> for her <b>to partake of <i>teruma</i>.</b> Since the divorce takes effect when the husband hands the bill of divorce to the agent, the concern is that the agent encountered the husband nearby. If the woman said to the agent: <b>Receive my bill of divorce for me in such and such a place,</b> then even if he received it elsewhere, <b>she</b> continues to <b>partake of <i>teruma</i> until the bill of divorce reaches that place. Rabbi Elazar prohibits</b> her from partaking of <i>teruma</i> <b>immediately.</b>
+With regard to a husband <b>who says</b> to two people: <b>Write a bill of divorce and give</b> it <b>to my wife,</b> or: <b>Divorce her,</b> or: <b>Write a letter and give</b> it <b>to her, they should write</b> the document <b>and give</b> it to her. In each of those cases his intent is clear. He is instructing them to effect her divorce. However, one who said: <b>Release her,</b> or: <b>Sustain her, or: Treat her according to the law [<i>nimus</i>],</b> or: <b>Treat her appropriately, said nothing,</b> as none of these expressions clearly expresses his desire to divorce his wife. <b>At first</b> the Sages <b>would say:</b> In the case of <b>one who is taken out in a neck chain [<i>kolar</i>]</b> to be executed <b>and</b> who <b>said: Write a bill of divorce for my wife, these</b> people <b>should write</b> the document <b>and give</b> it to his wife even though there was no explicit instruction to give it to her. <b>They then said: Even</b> with regard <b>to one who sets sail and one who departs in a caravan</b> to a far-off place and says: Write a bill of divorce to my wife, his intention is to write the bill of divorce and give it to his wife. <b>Rabbi Shimon Shezuri says: Even</b> if <b>one who is dangerously ill</b> gives that instruction, they write the bill of divorce and give it to his wife.
+With regard to <b>one who was thrown into a pit</b> and thought that he would die there, <b>and he said</b> that <b>anyone who hears his voice should write a bill of divorce for his wife,</b> and he specified his name, her name, and all relevant details, <b>those</b> who hear him <b>should write</b> this bill of divorce <b>and give</b> it to his wife, even though they do not see the man and do not know him. <b>A healthy man who said: Write a bill of divorce for my wife,</b> but did not say to give it to her, presumably <b>sought to mock her.</b> Since he told them to write the bill of divorce and not to give it, it is not a valid bill of divorce. The mishna relates: There was <b>an incident involving a healthy man who said: Write a bill of divorce for my wife, and</b> then <b>ascended to the roof and fell, and died. Rabban Shimon ben Gamliel said: If he fell at his own</b> initiative, taking his own life, <b>it is</b> a valid <b>bill of divorce,</b> as it is clear that he anticipated his death and instructed those listening to write the bill of divorce with the intent of giving it to her. However, <b>if the wind forced him</b> to fall, <b>it is not</b> a valid <b>bill of divorce,</b> as there was no clear intent to give her the bill of divorce. 
+If a man <b>said to two</b> people: <b>Give a bill of divorce to my wife,</b> <b>or</b> if a man said <b>to three</b> people: <b>Write a bill of divorce and give</b> it <b>to my wife, these</b> people <b>should write</b> the document themselves <b>and give</b> it to her. If <b>he said to three</b> people: <b>Give a bill of divorce to my wife, these</b> people <b>should tell others, and</b> those others <b>will write</b> the document, <b>because he designated</b> the three people as <b>a court.</b> This is <b>the statement of Rabbi Meir.</b> <b>And</b> it is <b>that <i>halakha</i></b> that <b>Rabbi Ḥanina of Ono brought up from prison</b> in the name of Rabbi Akiva, who was incarcerated there: <b>I received</b> a tradition from my teachers that <b>in</b> a case where a man <b>says to three</b> people: <b>Give a bill of divorce to my wife, that these</b> people <b>should tell others and</b> those others <b>will write</b> the document, <b>because he designated</b> the three people as <b>a court.</b> <b>Rabbi Yosei said: We said [<i>nomeinu</i>] to the agent,</b> Rabbi Ḥanina of Ono: <b>We too received</b> a tradition. However, it is a different one, <b>that even</b> if a man <b>said to the High Court [Sanhedrin] in Jerusalem: Give a bill of divorce to my wife, that</b> the members of the court <b>should learn</b> to write, <b>and should write</b> the document themselves, <b>and give</b> it to his wife. If a man <b>said to ten</b> people: <b>Write and give a bill of divorce to my wife, one</b> of the ten <b>writes</b> the bill of divorce <b>and two sign</b> it. If he said: <b>All of you write</b> the document, <b>one of them writes</b> the bill of divorce <b>and all of them sign</b> it. <b>Therefore, if one of them died,</b> then <b>this is a bill of divorce</b> that is <b>null and void,</b> as he directed all of them to participate in the process.
+
+Chapter 7
+
+In the case of <b>one who was afflicted with</b> temporary <b>insanity [<i>kordeyakos</i>] and said: Write a bill of divorce for my wife, he said nothing,</b> because he was not lucid at the time. If <b>he said: Write a bill of divorce for my wife,</b> when he was lucid, <b>and was</b> then <b>afflicted with</b> temporary <b>insanity and he retracted</b> his previous statement <b>and said: Do not write it, his latter statement</b> is considered to be <b>nothing,</b> i.e., it is not halakhically valid. The mishna continues: In a case where the husband <b>became mute, and</b> two people <b>said to him:</b> Shall <b>we write a bill of divorce for your wife, and he nodded his head</b> indicating his agreement, <b>they examine him</b> with various questions <b>three times. If he responded to</b> questions that have <b>a negative</b> answer: <b>No, and</b> responded <b>to</b> questions that have <b>a positive</b> answer: <b>Yes,</b> indicating his competence, <b>they shall write</b> the bill of divorce <b>and give</b> it to his wife based on the nod of his head.
+If people <b>said to</b> the husband: <b>Shall we write a bill of divorce for your wife? And he said to them: Write</b> the document, and those people <b>told the scribe</b> to write it, <b>and he wrote</b> it <b>and</b> instructed <b>the witnesses</b> to sign it, <b>and they signed</b> it; <b>even if they wrote it, and signed it, and gave it to him, and he then gave it to</b> his wife, <b>the bill of divorce is void unless he</b> himself <b>says to the scribe: Write</b> the document, <b>and</b> he himself says <b>to the witnesses: Sign</b> the document.
+If one says to his wife: <b>This is your bill of divorce if I die,</b> or: <b>This is your bill of divorce</b> if I die <b>from this illness,</b> or: <b>This is your bill of divorce after</b> my <b>death,</b> then it is as if <b>he said nothing,</b> since a bill of divorce is valid only if it takes effect before the husband’s death. But if the husband said to his wife: This is your bill of divorce <b>from today if I die,</b> or: This is your bill of divorce <b>from now if I die,</b> then <b>this is</b> a valid <b>bill of divorce,</b> because once he dies, the bill of divorce retroactively applies from when he made this statement. If the husband says to his wife: This is your bill of divorce <b>from today and after</b> my <b>death,</b> then it is uncertain whether his primary intention was for the bill of divorce to take effect that day, in which case it is a valid bill of divorce, or if his primary intention was that it should take effect after his death and is therefore not valid. The <i>halakha</i> is that there is uncertainty whether it is a valid <b>bill of divorce or not</b> a valid <b>bill of divorce. And if he dies</b> without children his wife must <b>perform <i>ḥalitza</i>,</b> since perhaps the bill of divorce is not valid and she is bound by the levirate bond and may not remarry without first performing <i>ḥalitza</i>. <b>But she may not enter into levirate marriage,</b> since perhaps the bill of divorce is valid, and it is prohibited for a divorcée to marry her brother-in-law. If he said: <b>This is your bill of divorce from today if I die from this illness,</b> and he recovered, <b>and he arose and walked in the market, but</b> then <b>became ill</b> again <b>and died,</b> the court <b>assesses him. If he died because of the first illness</b> then <b>this is</b> a valid <b>bill of divorce,</b> as his conditional statement was fulfilled, <b>but if not,</b> i.e., if he was cured from the first illness and died from another illness, then <b>it is not</b> a valid <b>bill of divorce.</b>
+If a woman’s ill husband gave her a bill of divorce, and made a condition that it should take effect from today if he dies from his illness, then <b>she may be secluded with him only in the presence of two witnesses,</b> lest they end up engaging in sexual intercourse. This applies to being secluded in the presence of not only valid witnesses; it is permitted for her to be secluded with him <b>even in the presence of a slave</b> or <b>even in the presence of a maidservant, except for</b> the wife’s personal <b>maidservant.</b> And it is prohibited for the wife to be secluded in the presence of the latter <b>because she is accustomed to her maidservant,</b> and there is concern that she will engage in sexual intercourse with her husband even though the maidservant is present. <b>What is</b> the halakhic status of the wife <b>during these days</b> between when the bill of divorce was given but before the condition has been fulfilled with the death of the husband? <b>Rabbi Yehuda says:</b> She is <b>like a married woman with regard to all of her matters,</b> and she remains forbidden to other men. <b>Rabbi Yosei says:</b> It is uncertain whether <b>she is divorced or</b> whether <b>she is not divorced.</b>
+If a husband says to his wife: <b>This is your bill of divorce on the condition that you will give me two hundred dinars,</b> then <b>she is divorced and must give</b> two hundred dinars in order to fulfill the condition of the bill of divorce. If a husband says to his wife: This is your bill of divorce <b>on the condition that you will give me</b> money <b>from now until</b> the conclusion of <b>thirty days, if she gives</b> the money <b>to him within thirty days she is divorced. And if not she is not divorced.</b> <b>Rabban Shimon ben Gamliel said:</b> There was <b>an incident in</b> the city of <b>Tzaidan involving one who said to his wife: This is your bill of divorce on the condition that you will give me my coat [<i>itztaliti</i>], and she lost his coat,</b> so that she could not give it to him. <b>And the Rabbis said</b> that <b>she must give him the value</b> of the coat, and by doing so she fulfills the condition and is divorced.
+If a husband says to his wife: <b>This is your bill of divorce on the condition that you will serve</b> my <b>father,</b> or: <b>On the condition that you will nurse,</b> i.e., breastfeed, <b>my son,</b> without specifying a time period, <b>how long</b> is <b>she</b> required <b>to nurse him</b> in order to fulfill the condition? She is required to nurse the baby for <b>two years</b> from his birth, which is the length of time generally designated for nursing. <b>Rabbi Yehuda says:</b> The time for nursing is only <b>eighteen months.</b> If <b>the</b> baby <b>son died or the</b> husband’s <b>father died, this is</b> a valid <b>bill of divorce,</b> even though the condition was not fulfilled. But if the husband said to his wife: <b>This is your bill of divorce on the condition that you will serve</b> my <b>father</b> for <b>two years,</b> or: <b>On the condition that you will nurse my son</b> for <b>two years,</b> and <b>the son died</b> before she nursed him for two years, <b>or the father said: I do not want you to serve me,</b> then even if the father <b>did not</b> say this <b>in anger</b> and she did everything she was expected to do, it <b>is not</b> a valid <b>bill of divorce</b> because the condition was not fulfilled. <b>Rabban Shimon ben Gamliel says:</b> In a case <b>like this</b> it is a valid <b>bill of divorce. Rabban Shimon ben Gamliel stated a principle:</b> If there is <b>any hindrance</b> to the fulfillment of the condition <b>that does not</b> result <b>from her,</b> then <b>it is</b> a valid <b>bill of divorce.</b>
+If a resident of the region of Judea intending to embark on a journey to the Galilee said to his wife: <b>This is your bill of divorce if I do not come</b> back <b>from now until</b> the conclusion of <b>thirty days, and</b> when <b>he was going from Judea to the Galilee</b> he <b>reached Antipatris and he returned</b> immediately, <b>his condition is void</b> and his wife is not divorced, even if he subsequently returns to the Galilee for longer than thirty days. The reason for this is because he reached the Galilee and returned to Judea within the time he had allotted. Similarly, if a resident of the region of the Galilee intending to embark on a journey to Judea said to his wife: <b>This is your bill of divorce if I do not come</b> back <b>from now until</b> the conclusion of <b>thirty days, and he was going from the Galilee to Judea, and he reached Kefar Otnai and returned</b> immediately, <b>his condition is void</b> and his wife is not divorced, even if he subsequently returns to Judea for longer than thirty days. Similarly, if a resident of Eretz Yisrael intending to embark on a journey to a country overseas said to his wife: <b>This is your bill of divorce if I do not come</b> back <b>from now until</b> the conclusion of <b>thirty days, and he was going to a country overseas, and he reached Akko and returned</b> immediately, <b>his condition is void</b> and his wife is not divorced, even if he subsequently travels to a country overseas for longer than thirty days. If a husband said to his wife: <b>This is your bill of divorce</b> if at <b>any time I will depart from your presence</b> for <b>thirty</b> consecutive <b>days,</b> then even if <b>he was</b> continually <b>going and coming, going and coming, since he was not secluded with her during these thirty days, this is</b> a valid <b>bill of divorce.</b>
+If a husband says to his wife: <b>This is your bill of divorce if I do not come</b> back <b>from now until</b> the conclusion of <b>twelve months, and he died within twelve months, it is not</b> a valid <b>bill of divorce.</b> This is because the bill of divorce cannot take effect after the husband’s death. As a result, she is bound by a levirate bond if her husband has no children. By contrast, if he said to her: <b>This is your bill of divorce from now if I do not come</b> back <b>from now until</b> the conclusion of <b>twelve months, and he died within twelve months, this is</b> a valid <b>bill of divorce.</b> This is because the bill of divorce takes effect retroactively. Since he did not return within the year the condition was fulfilled.
+If a husband said to others: <b>If I do not come</b> back <b>from now until</b> the conclusion of <b>twelve months, write and give a bill of divorce to my wife,</b> and <b>they wrote a bill of divorce during</b> the <b>twelve months and gave</b> it to her <b>after twelve months</b> had elapsed, <b>it is not</b> a valid <b>bill of divorce</b> because he instructed them to write the bill of divorce only after twelve months had elapsed. Similarly, if he said to others: <b>Write and give a bill of divorce to my wife if I do not come</b> back <b>from now until</b> the conclusion of <b>twelve months,</b> and <b>they wrote</b> it <b>during</b> the <b>twelve months but gave</b> it to her <b>after</b> the <b>twelve months, it is not</b> a valid <b>bill of divorce</b> because he instructed them to write the bill of divorce only after twelve months had elapsed, when it was clear that he did not come back. <b>Rabbi Yosei</b> disagrees and <b>says:</b> In a case <b>like this,</b> it is a valid <b>bill of divorce,</b> as he did not tell them when to write the bill of divorce. Rather, he stipulated only the time of giving. If <b>they wrote</b> the bill of divorce <b>after twelve months</b> had elapsed, <b>and gave</b> it <b>after twelve months</b> had elapsed, <b>but</b> in the interim the husband <b>died, if</b> the giving of <b>the bill of divorce</b> occurred <b>before</b> the husband’s <b>death this is</b> a valid <b>bill of divorce. But if</b> the husband’s <b>death</b> occurred <b>before</b> the giving of <b>the bill of divorce</b> it <b>is not</b> a valid <b>bill of divorce. And if it is not known</b> which occurred first, <b>this is</b> a case <b>where</b> the Sages <b>said</b> there is uncertainty whether <b>she is divorced or</b> whether <b>she is not divorced.</b>
+
+Chapter 8
+
+In a case of <b>one who throws a bill of divorce to his wife, and she is in her house or in her courtyard</b> at the time, then <b>she is divorced</b> as though he placed the bill of divorce in her hand. If <b>he threw it to her in his house or in his courtyard, even if</b> the bill of divorce <b>is with her in the bed, she is not divorced.</b> If he threw the bill of divorce <b>into her lap, or into her basket</b> [<b><i>kaltah</i></b>], <b>she is divorced,</b> even if she was in her husband’s house at the time.
+If <b>he said to</b> his wife: <b>Take this promissory note,</b> and it was a bill of divorce, <b>or she found it behind him</b> and he did not tell her what it was but <b>she reads</b> what is written in <b>it and</b> discovers that <b>it is her bill of divorce, it is not</b> a valid <b>bill of divorce until he says to her: This is your bill of divorce.</b> If <b>he gave it</b> to her <b>in her hand and she</b> was <b>sleeping,</b> and he then <b>woke her, and</b> when <b>she reads</b> what is written in <b>it,</b> she finds that <b>it is her bill of divorce, it is not</b> a valid <b>bill of divorce until he says to her: This is your bill of divorce.</b> If the woman <b>was standing in the public domain</b> and her husband took the bill of divorce <b>and threw it to her,</b> if it fell <b>closer to her, she is divorced,</b> and if it fell <b>closer to him, she is not divorced.</b> If it is <b>equally balanced,</b> there is uncertainty as to whether <b>she is divorced or</b> whether <b>she is not divorced. </b>
+And the <b>same</b> <i>halakhot</i> apply <b>with regard to betrothal.</b> <b>And</b> the <b>same</b> <i>halakhot</i> apply <b>with regard to a debt.</b> If <b>his creditor said to him: Throw</b> the payment for <b>my debt to me, and he threw it to him</b> and the money fell <b>closer to the creditor,</b> the <b>creditor acquired</b> the payment. The debtor is absolved of his obligation to pay even if the money did not reach the creditor’s hand, e.g., it was stolen or lost after it was thrown and before the creditor was able to take it. If it fell <b>closer to the debtor</b> and the money was lost, <b>the debtor</b> is still <b>obligated</b> to pay. If it was <b>equally balanced</b> and was lost, <b>the two of them divide</b> it, i.e., the debtor owes half of the amount. If a woman <b>was standing on top of the roof</b> and her husband was standing below, <b>and he threw</b> a bill of divorce <b>to her, once</b> the bill of divorce <b>reaches the airspace of the roof, she is divorced.</b> If <b>he</b> was <b>above</b> on the roof <b>and she</b> was <b>below, and he threw it to her, once it leaves the area of the roof,</b> even if the wording <b>was erased or</b> the document <b>was burned</b> before it fell to the ground, <b>she is divorced.</b>
+<b>Beit Shammai say: A man may send,</b> i.e., divorce, <b>his wife with an outdated bill of divorce, and Beit Hillel prohibit</b> him from doing so. <b>And what is an outdated bill of divorce? Any</b> case <b>where he was secluded with her after he wrote it for her</b> and before he gave it to her.
+If <b>he wrote</b> the date on the bill of divorce using a calendrical system that counts years <b>in the name of a kingdom that is not legitimate,</b> or he wrote the date <b>in the name of the kingdom of Medea,</b> or <b>in the name of the Greek Empire,</b> after it ceased to exist, or he wrote the date counting <b>to the building of the Temple,</b> or counting <b>to the destruction of the Temple,</b> in all these case, the bill of divorce is not valid. In the time of the mishna, the local government was particular that documents be dated with the official government date. Therefore, the Sages instituted that this must be done in bills of divorce as well. If one deviates from this practice, the rabbinic dictates of bills of divorce have been violated, and the bill of divorce is invalid. If <b>he was in the east and he wrote</b> the location in the bill of divorce as <b>in the west,</b> or if he was <b>in the west and he wrote</b> the location in the bill of divorce as <b>in the east,</b> the bill of divorce is not valid. If he divorced her with this bill of divorce and she remarried, <b>she</b> must <b>leave</b> both <b>this</b> first husband <b>and that</b> second husband, <b>and she needs a bill of divorce from this</b> husband <b>and that</b> husband. <b>And she does not receive</b> payment of her <b>marriage contract, and not</b> the <b>profits</b> from her properties that her husband consumed, <b>and</b> she does <b>not</b> have a claim to receive <b>sustenance, and</b> she does <b>not</b> have a claim to <b>worn clothes</b> that belonged to her, but which her husband used. She cannot demand these items, <b>not of this</b> husband <b>and not of that</b> husband. <b>If she took</b> any of these items <b>from this</b> husband <b>or from that</b> husband, <b>she</b> must <b>return</b> what was taken. <b>And the child</b> that was born <b>from this</b> husband <b>or from that</b> husband that was conceived after she married the second husband is a <b>son born from an adulterous relationship [<i>mamzer</i>]. And neither this</b> husband <b>nor that</b> husband, if they are priests, is permitted to <b>become ritually impure by her</b> when she dies, which a husband may ordinarily do for his wife. <b>And neither this</b> husband <b>nor that</b> husband <b>have the rights to objects she finds, or to her earnings, or to the annulment of her vows.</b> If <b>she was an Israelite woman,</b> then through these two marriages <b>she</b> becomes <b>disqualified from</b> marrying into the <b>priesthood,</b> due to the prohibition against a priest marrying a <i>zona</i>. If she was the <b>daughter of a Levite,</b> through these two marriages she becomes prohibited <b>from</b> partaking of <b>the tithe</b> that is given to Levites. If she was the <b>daughter of a priest,</b> she becomes prohibited <b>from</b> partaking of <b><i>teruma</i>,</b> even after she returns to the house of her father the priest. <b>And the heirs of this</b> husband <b>and the heirs of that</b> husband <b>do not inherit</b> the rights to collect payment of <b>her marriage contract</b> if she dies. <b>And if</b> the husbands <b>die, the brother of this</b> first husband <b>and the brother of that</b> second husband <b>perform <i>ḥalitza</i>,</b> since she was betrothed to the second one as well, <b>and they do not consummate the levirate marriage.</b> The mishna proceeds to teach an additional <i>halakha</i> concerning a bill of divorce written not in accordance with its <i>halakhot</i>: If <b>he changed his name,</b> i.e., he wrote a different name in the bill of divorce, <b>or</b> he changed <b>her name,</b> or if he changed <b>the name of his city or the name of her city,</b> and she remarried on the basis of this bill of divorce, then <b>she</b> must <b>leave</b> both <b>this</b> first husband <b>and that</b> second husband. <b>And all of those</b> above-mentioned <b>ways</b> of penalizing a woman who remarried based on the bills of divorce detailed in the earlier clause of the mishna apply <b>to her</b> in this case as well.
+The mishna teaches another <i>halakha</i> associated with the previous <i>halakhot</i>: With regard to <b>all</b> of those cases in <b>which they said</b> that a man who died without children and left behind a widow who is, to the man’s brother, one of <b>those with whom relations are forbidden,</b> e.g., she is his wife’s sister, not only is there no levirate bond for her, but <b>the rival wives</b> of the brother who died <b>are</b> also <b>permitted</b> to marry without either levirate marriage or <i>ḥalitza</i>. The mishna discusses another case: <b>These rival wives went and married</b> another man without <i>ḥalitza</i>, <b>and these</b> widows with whom relationships were forbidden <b>were found</b> to be <b>sexually underdeveloped women</b> incapable of bearing children <b>[<i>ailonit</i>].</b> Therefore, it became clear, retroactively, that the marriage to the dead brother was never valid, and accordingly, the rival wives were never exempt from the obligation of levirate marriage due to their being the rival wives of a forbidden relationship. Consequently, the rival wives were forbidden to marry anyone else without <i>ḥalitza</i>, and the rival wives must <b>leave</b> both <b>this</b> man whom they remarried, <b>and that</b> <i>yavam</i>, i.e., they cannot enter into levirate marriage with him. <b>And all of those</b> above-mentioned <b>ways</b> of penalizing a woman who remarried based on the bills of divorce detailed in the earlier clause of the mishna apply <b>to her</b> in this case as well.
+Similarly, with regard to <b>one who marries his <i>yevama</i>, and her rival wife went and got married to another</b> man, <b>and it was found that this</b> <i>yevama</i> <b>was a sexually underdeveloped woman,</b> the rival wife must <b>leave this</b> man whom she remarried <b>and that</b> <i>yavam</i>, i.e., she cannot enter into levirate marriage with him. Because the <i>yevama</i> was a sexually underdeveloped woman, the obligation of levirate marriage never applied to her, and her levirate marriage did not exempt her rival wife. <b>And all of those</b> aforementioned <b>ways</b> of penalizing a woman who remarried based on the bills of divorce detailed in the earlier clause of the mishna apply <b>to her</b> in this case as well.
+The mishna now discusses another case: <b>A scribe wrote a bill of divorce for a man,</b> so that the man could divorce his wife with it; <b>and</b> he wrote <b>a receipt for the woman,</b> for her to give to her husband upon receiving payment of her marriage contract, verifying that she received the payment. <b>And</b> the scribe <b>erred and gave</b> the <b>bill of divorce to the woman and</b> the <b>receipt to the man, and</b> not knowing what was written in the documents that were in their possession, <b>they gave</b> what they received from the scribe <b>to each other.</b> The woman gave her husband a bill of divorce and the husband gave his wife a receipt, and consequently, there was no divorce at all. <b>And after</b> some <b>time, the bill of divorce is in the possession of the man, and the receipt is in the possession of the woman,</b> and they discover that the divorce never actually transpired. If the woman had remarried another man, <b>she</b> must <b>leave this,</b> the first husband, <b>and that,</b> the second husband. <b>And all of those</b> above-mentioned <b>ways</b> of penalizing a woman who remarried based on the bills of divorce detailed in the earlier clause of the mishna apply <b>to her</b> in this case as well. <b>Rabbi Elazar says: If</b> the bill of divorce <b>is immediately [<i>le’altar</i>] in</b> the husband’s possession, <b>this is not</b> a valid <b>bill of divorce,</b> since he clearly never gave it to her. But <b>if it is in</b> his possession <b>after</b> some <b>time,</b> then <b>this is</b> a valid <b>bill of divorce,</b> since <b>it is not in the power of the first</b> husband <b>to eliminate the right of the second</b> husband. The assumption is that the husband did in fact give her the bill of divorce in the correct manner, but at some point, he took it back from her. If <b>one wrote</b> a bill of divorce <b>to divorce his wife, and reconsidered</b> and did not give it to her, <b>Beit Shammai say:</b> Although merely writing the bill of divorce does not dissolve the marriage, by doing so <b>he disqualified her from</b> marrying into <b>the priesthood. And Beit Hillel say: Even if he gave</b> the bill of divorce <b>to her conditionally and the condition was not fulfilled,</b> and therefore the bill of divorce did not take effect, <b>he did not disqualify her from</b> marrying into <b>the priesthood.</b> A woman is disqualified from marrying into the priesthood only if the divorce takes effect.
+With regard to <b>one who divorces his wife, and</b> afterward <b>she spent the night with him at an inn [<i>befundaki</i>], Beit Shammai say: She does not require a second bill of divorce from him, and Beit Hillel say: She requires a second bill of divorce from him,</b> since they may have engaged in sexual intercourse at the inn and thereby betrothed her once again. <b>When</b> did they say this <i>halakha</i>? <b>When she was divorced following</b> the state of <b>marriage.</b> Beit Hillel <b>concede that when she was divorced following</b> the state of <b>betrothal, she does not require a second bill of divorce from him, due to</b> the fact that <b>he is not accustomed to her.</b> Therefore, there is no concern that they engaged in sexual intercourse, even though they spent the night together at the inn. If a woman <b>was married</b> by her second husband <b>on the basis of</b> receiving <b>a bare bill of divorce,</b> i.e., a folded and tied bill of divorce that is missing signatures, <b>she</b> must <b>leave</b> both <b>this,</b> the first husband, <b>and that,</b> the second husband. <b>And all of those</b> previously mentioned <b>ways</b> of penalizing a woman who remarried based on the bills of divorce detailed in the earlier mishna (79b) apply <b>to her</b> in this case as well.
+With regard to <b>a bare bill of divorce; anyone,</b> even those who are disqualified from bearing witness, <b>can complete it,</b> i.e., sign it in addition to the primary witnesses, so that it will not remain bare. This is <b>the statement of ben Nannas. Rabbi Akiva says: Not</b> all who are disqualified from bearing witness can <b>complete it. Rather, only relatives who are fit to testify in another case.</b> Rabbi Akiva permits only the inclusion of witnesses who would ordinarily be valid witnesses, but who are invalid here because they are relatives of either the husband and wife or the other witnesses. <b>And what is a bare bill of divorce?</b> It is <b>any</b> bill of divorce <b>where</b> the number of <b>its folds</b> is <b>more than</b> the number of <b>its witnesses.</b> In a folded and tied bill of divorce, the bill of divorce is folded and the folds are then tied. Instead of having two witnesses sign at the bottom of the document, witnesses would sign on each tied fold. A bare bill of divorce has more folds than signatures, i.e., some folds lack signatures.
+
+Chapter 9
+
+With regard to <b>one who divorces his wife and said to her</b> while handing her the bill of divorce: <b>You are hereby permitted to</b> marry <b>any man except [<i>ella</i>] for so-and-so, Rabbi Eliezer permits</b> her to remarry based on this divorce. <b>And the Rabbis prohibit</b> her from remarrying, as their bond is not entirely severed by this divorce, and she is therefore still considered his wife. <b>What should he do</b> so the divorce may take effect? <b>He should take it from her and hand it to her again, and</b> he should <b>say to her: You are hereby permitted to</b> marry <b>any man.</b> If <b>he wrote</b> his qualification <b>inside</b> the bill of divorce, <b>even if he then erased it,</b> the bill <b>is invalid</b> since it was not written in a valid manner.
+If a man says to his wife while handing her a bill of divorce: <b>You are hereby permitted to</b> marry <b>any man, except to</b> marry <b>my father or to</b> marry <b>your father, to</b> marry <b>my brother or to</b> marry <b>your brother, to</b> marry <b>a slave or to</b> marry <b>a gentile, or to</b> marry <b>anyone</b> to whom <b>she cannot</b> legally become <b>betrothed,</b> the divorce <b>is valid.</b> Since these men cannot betroth her anyway, his qualification is meaningless. If he says to her: <b>You are hereby permitted to</b> marry <b>any man, except</b> for when doing so violates the following: The prohibition against <b>a widow</b> being married <b>to a High Priest;</b> the prohibition against <b>a divorcée or a <i>yevama</i> who performed <i>ḥalitza</i> [<i>ḥalutza</i>]</b> being married <b>to a common priest; a <i>mamzeret</i> or a Gibeonite woman</b> being married <b>to an Israelite</b> man; <b>an Israelite woman</b> being married <b>to a <i>mamzer</i> or to a Gibeonite</b> man; <b>or</b> marrying <b>anyone</b> to whom <b>she can</b> legally become <b>betrothed, even</b> if this betrothal would be <b>a transgression,</b> such as in the aforementioned cases; in all of these cases the divorce <b>is invalid.</b> His statement renders it a partial divorce, as the woman is still not permitted to marry any man who is eligible to betroth her.
+<b>The basic,</b> essential, element <b>of a bill of divorce is: You are hereby permitted to</b> marry <b>any man.</b> <b>Rabbi Yehuda says</b> that there is also another essential sentence: <b>And this that you shall have from me is a scroll of divorce, and a letter of leave, and a bill of dismissal to go to marry any man that you wish.</b> And <b>the basic</b> element <b>of a bill of manumission</b> for a maidservant is: <b>You are hereby a free woman,</b> or: <b>You are hereby your own.</b>
+<b>Three bills of divorce are invalid</b> <i>ab initio</i>, <b>but if</b> the woman <b>marries</b> another man on the basis of one of these bills of divorce the lineage of <b>the offspring</b> from this marriage <b>is unflawed.</b> In other words, she is not considered to be a married woman who engaged in sexual intercourse with another man, which would impair the lineage of their child. These three bills are: A bill of divorce that the husband <b>wrote in his handwriting but has no</b> signatures of <b>witnesses on</b> the document at all, a case where <b>there are</b> signatures of <b>witnesses on</b> the document <b>but there is no date</b> written <b>on it,</b> and a case where <b>there is a date</b> written <b>on it, but it contains only one witness. These are</b> the <b>three invalid bills of divorce</b> with regard to which the Sages said: <b>And if she marries,</b> the lineage of <b>the offspring is unflawed.</b> <b>Rabbi Eliezer says: Even though there are no</b> signatures of <b>witnesses on</b> the document, <b>but he handed it to her in the presence of</b> two <b>witnesses,</b> it <b>is a valid</b> bill of divorce. <b>And</b> on the basis of this bill of divorce the woman <b>can collect</b> the amount written for her in her marriage contract even <b>from liened property, as</b> Rabbi Eliezer maintains that <b>the witnesses sign the bill of divorce only for the betterment of the world.</b> If no witnesses sign a bill of divorce the husband can contest its validity at any time by denying that he wrote it. Nevertheless, the witnesses’ signatures are not an essential part of a bill of divorce.
+With regard to a case of <b>two</b> men <b>who sent</b> their wives <b>two identical bills of divorce</b> with an agent, as both their names and their wives’ names are identical, <b>and</b> the two bills of divorce <b>were mixed up,</b> the agent <b>should hand both</b> bills of divorce <b>to this</b> wife <b>and both</b> of them <b>to that</b> wife, so that each wife definitely receives her bill of divorce, although it is unclear which one is hers. <b>Therefore,</b> if <b>one of</b> the bills of divorce <b>was lost</b> before it was given to both women, <b>the other is void,</b> because it is unknown which bill of divorce was meant for which woman. With regard to <b>five</b> husbands <b>who wrote a general wording in the bill of divorce,</b> i.e., who wrote one common bill of divorce for their wives with a single formula, writing that <b>so-and-so divorces</b> his wife <b>so-and-so, and so-and-so</b> divorces <b>so-and-so, and the witnesses</b> signed <b>below,</b> in this case <b>all</b> of these bills of divorce that were combined into one bill <b>are valid; and</b> the bill <b>must be handed to each and every</b> wife individually, so they will all be divorced by it. If the scribe <b>was writing</b> a separate <b>formula</b> in the bill of divorce <b>for each and every</b> couple, <b>and the witnesses</b> signed <b>below,</b> the formula <b>with which the witnesses’</b> signatures <b>are read is valid.</b> In other words, the formula directly underneath which they signed is valid, and the others are not valid.
+With regard to <b>two bills of divorce that</b> a scribe <b>wrote</b> on the same paper <b>one next to the other, and</b> the signatures of <b>two Hebrew witnesses,</b> i.e., witnesses who signed in Hebrew from right to left, <b>extend from underneath this</b> bill of divorce on the right <b>to underneath that</b> bill of divorce on the left, <b>and</b> the signatures of <b>two Greek witnesses,</b> i.e., who signed in Greek from left to right, <b>extend from underneath that</b> bill of divorce on the left <b>to underneath this</b> bill of divorce on the right, the bill of divorce <b>with which the</b> names of the <b>first</b> two <b>witnesses are read [<i>nikra’in</i>] is valid.</b> The other bill of divorce is invalid, as it is not considered signed by these witnesses. If <b>one witness</b> signed in <b>Hebrew</b> from right to left, <b>and one witness</b> signed beneath him in <b>Greek</b> from left to right, <b>and</b> underneath that signature <b>one witness</b> signed in <b>Hebrew, and</b> beneath him <b>one witness</b> signed in <b>Greek,</b> with the signatures <b>extending from underneath this</b> bill of divorce <b>to underneath that</b> bill of divorce, <b>both</b> bills of divorce <b>are invalid.</b>
+If a scribe <b>left out part of the bill of divorce and wrote it in the second column,</b> i.e., the bill of divorce is written in two columns on one paper, <b>and the</b> signatures of the <b>witnesses are beneath</b> the second column, it is a <b>valid</b> bill of divorce. If the <b>witnesses signed at the top of the column, on the side, or on the back of an ordinary,</b> non-folded <b>bill of divorce,</b> it is <b>invalid.</b> If the scribe <b>placed the top of this</b> bill of divorce <b>next to the top of that</b> bill of divorce so that both are written in the same column but with the text in opposite directions, <b>and the witnesses</b> signed <b>in the middle,</b> between the bills of divorce, <b>both</b> bills of divorce <b>are invalid.</b> If he placed <b>the end of this</b> bill of divorce <b>next to the end of that</b> bill of divorce, <b>and the witnesses</b> signed <b>in the middle</b> between them, the bill of divorce <b>with which the witnesses’</b> signatures <b>are read,</b> i.e., the bill that is written in the same direction as the signatures, <b>is valid.</b> If he placed <b>the top of this</b> bill of divorce <b>next to the end of that</b> bill of divorce, <b>and the witnesses</b> signed <b>in the middle,</b> the bill of divorce <b>at the end of which the witnesses are read,</b> i.e., the upper bill of divorce, <b>is valid.</b>
+With regard to <b>a bill of divorce that was written in Hebrew and its witnesses</b> signed <b>in Greek,</b> or that was written <b>in Greek and its witnesses</b> signed <b>in Hebrew,</b> or in which <b>one witness</b> signed <b>in Hebrew and one witness</b> signed <b>in Greek,</b> or if a bill of divorce has <b>the writing of a scribe,</b> and the scribe identifies his handwriting, <b>and</b> one <b>witness</b> verifies his signature, it is <b>valid</b> as though two witnesses testified to ratify their signatures. As for the wording of the signature, if a witness signed: <b>So-and-so, witness,</b> without mentioning his father’s name, it is <b>valid.</b> Similarly, if he did not write his name and instead wrote: <b>Son of so-and-so, witness,</b> it is <b>valid.</b> If he wrote: <b>So-and-so, son of so-and-so, but did not write</b> the word <b>witness,</b> it is <b>valid. And this is what the scrupulous people of Jerusalem would do,</b> i.e., they would sign without the word witness. As for the names of the husband and wife, if the scribe <b>wrote his surname [<i>ḥanikhato</i>]</b> or nickname <b>and her surname</b> or nickname, it is <b>valid.</b> With regard to <b>a bill of divorce</b> that the husband <b>was compelled</b> by the court to write and give his wife, if he was compelled <b>by a Jewish</b> court it is <b>valid, but</b> if he was compelled <b>by gentiles</b> it is <b>invalid. But with regard to gentiles they may beat him</b> at the request of the Jewish court <b>and say to him: Do what the Jews are telling you, and it is a valid</b> divorce.
+If <b>a rumor circulated in the city</b> that an unmarried woman is <b>betrothed, she is</b> considered to be <b>betrothed.</b> Similarly, if a rumor circulated that a married woman is <b>divorced, she is divorced, provided there is no</b> valid alternative <b>explanation [<i>amatla</i>]</b> for the rumor. <b>What is</b> considered a valid <b>explanation?</b> For example, it is a case where there is a rumor that <b>so-and-so divorced his wife</b> but that the bill of divorce was given to her <b>conditionally.</b> It is therefore possible that the condition was not fulfilled and she is not actually divorced. Similarly, if there is a rumor that a woman was betrothed but that the man <b>threw her betrothal,</b> i.e., the money or document of betrothal, <b>to her,</b> and it is <b>uncertain</b> whether it was <b>closer to her</b> and <b>uncertain</b> whether it was <b>closer to him,</b> and therefore the status of their betrothal is likewise uncertain, <b>this is</b> considered a valid <b>explanation.</b>
+<b>Beit Shammai say: A man may not divorce his wife unless he finds</b> out <b>about her</b> having engaged in <b>a matter of forbidden sexual intercourse [<i>devar erva</i>],</b> i.e., she committed adultery or is suspected of doing so, <b>as it is stated: “Because he has found some unseemly matter [<i>ervat davar</i>] in her,</b> and he writes her a scroll of severance” (Deuteronomy 24:1). <b>And Beit Hillel say:</b> He may divorce her <b>even</b> due to a minor issue, e.g., because <b>she burned</b> or over-salted <b>his dish, as it is stated: “Because he has found some unseemly matter in her,”</b> meaning that he found any type of shortcoming in her. <b>Rabbi Akiva says:</b> He may divorce her <b>even</b> if <b>he found another woman</b> who is <b>better looking than her</b> and wishes to marry her, <b>as it is stated</b> in that verse: <b>“And it comes to pass, if she finds no favor in his eyes”</b> (Deuteronomy 24:1).
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+Mishnah Gittin
+משנה גיטין
+merged
+https://www.sefaria.org/Mishnah_Gittin
+This file contains merged sections from the following text versions:
+-William Davidson Edition - English
+-https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1
+
+Mishnah Gittin
+
+
+
+Chapter 1
+
+An agent <b>who brings a bill of divorce [<i>get</i>]</b> from a husband to his wife <b>from a country overseas,</b> i.e., from outside of Eretz Yisrael to Eretz Yisrael, <b>is required to state</b> the following formula when he hands over the bill of divorce: This bill of divorce <b>was written in my presence and it was signed in my presence.</b> <b>Rabban Gamliel says: Even one who brings</b> a bill of divorce <b>from Rekem or from Ḥeger,</b> which are on the periphery of Eretz Yisrael, must make this declaration. <b>Rabbi Eliezer says: Even</b> one who brings a bill of divorce <b>from the village of Ludim to Lod</b> must also make this declaration, despite the fact that these places are only a short distance apart. The reason is that the village of Ludim was not part of the main area settled by Jews in Eretz Yisrael. <b>And the Rabbis say</b> that <b>one is required to say: It was written in my presence and it was signed in my presence, only</b> if he <b>brings</b> a bill of divorce <b>from a country overseas</b> to Eretz Yisrael, <b>and</b> the same applies to <b>one who delivers</b> a bill of divorce from Eretz Yisrael to a country overseas. <b>And</b> likewise an agent <b>who brings</b> a bill of divorce <b>from</b> one <b>region to</b> another <b>region within</b> the <b>overseas countries is</b> also <b>required to say: It was written in my presence and it was signed in my presence. Rabban Shimon ben Gamliel says:</b> This <i>halakha</i> applies not only to an agent who brings a bill of divorce from one country to another, but <b>even</b> to one who takes it <b>from</b> one <b>district [<i>hegmonya</i>] to</b> another <b>district</b> in the same country.
+<b>Rabbi Yehuda says:</b> With regard to the borders of Eretz Yisrael, <b>from Rekem eastward</b> is considered to be part of the overseas country, <b>and Rekem</b> itself <b>is like east</b> of Eretz Yisrael, i.e., it is outside of Eretz Yisrael. <b>From Ashkelon southward</b> is outside of Eretz Yisrael, <b>and Ashkelon</b> itself <b>is like south</b> of Eretz Yisrael. Likewise, <b>from Akko northward</b> is outside of Eretz Yisrael, <b>and Akko</b> itself <b>is like north</b> of Eretz Yisrael. <b>Rabbi Meir says: Akko is like Eretz Yisrael with regard to</b> the <i>halakhot</i> of <b>bills of divorce.</b>
+<b>One who brings a bill of divorce</b> from one place to another <b>within Eretz Yisrael is not required to say: It was written in my presence and it was signed in my presence. And if there are those who contest it,</b> i.e., if the husband objects by saying that the bill of divorce is a forgery, <b>it should be ratified through its signatories.</b> The court must authenticate the signatures of the witnesses in order to ratify the document. With regard to <b>one who brings a bill of divorce from a country overseas and is unable to say: It was written in my presence and it was signed in my presence, if</b> the bill of divorce <b>has witnesses</b> signed <b>on it, it should be ratified through its signatories.</b> The witnesses themselves or someone who recognizes their signatures should ratify it, in the manner of typical documents.
+<b>Both bills of divorce and</b> bills <b>of manumission are the same with regard to</b> the <i>halakhot</i> of <b>delivering</b> the document from Eretz Yisrael to a country overseas <b>and with regard to bringing</b> it from a country overseas to Eretz Yisrael, i.e., the agents for both types of documents must declare that it was written and signed in their presence, and their statement is accepted. <b>And this is one of the ways in which</b> the <i>halakhot</i> of <b>bills of divorce are equal to</b> the <i>halakhot</i> of bills <b>of manumission.</b>
+<b>Any document that has a Samaritan witness</b> signed <b>on it is invalid, except for bills of divorce and</b> bills <b>of manumission. An incident</b> occurred in <b>which they brought a bill of divorce before Rabban Gamliel in the village of Otnai, and its witnesses were Samaritan witnesses, and he deemed it valid.</b> With regard to <b>all documents produced in gentile courts, even though their signatures</b> are those of <b>gentiles</b> they are all <b>valid, except for bills of divorce and</b> bills <b>of manumission. Rabbi Shimon says: Even these are valid,</b> as these two types of documents are <b>mentioned only when they are prepared by a common person,</b> not in court.
+With regard to <b>one who says</b> to another: <b>Give this bill of divorce to my wife, or:</b> Give <b>this bill of manumission to my slave, if</b> before the document reaches the woman or the slave the giver <b>wishes to retract</b> his decision, then <b>with regard to both of them, he can retract.</b> This is <b>the statement of Rabbi Meir.</b> <b>And the Rabbis say:</b> One can retract his decision <b>in</b> the case of <b>bills of divorce but not in</b> the case of bills <b>of manumission.</b> The Rabbis explain the reason for their ruling: This is <b>because one can act in a person’s interest in his absence,</b> and therefore the agent acquires the document on behalf of the slave from the moment the owner hands the bill of manumission to the agent. <b>But one can act to a person’s detriment only in his presence.</b> The receipt of a bill of divorce is considered to be to a woman’s detriment, and therefore an agent cannot receive it for her without her consent. They explain further: The emancipation of a slave is in his interests, despite the fact that he receives sustenance from his master while a slave, <b>as, if</b> the master <b>wishes not to sustain his slave he is allowed</b> not to provide him with sustenance. This demonstrates that slavery is not in the interest of the slave, as he does not receive any guaranteed benefit. <b>But</b> if a husband wishes <b>not to sustain his wife, he is not allowed</b> to proceed in this manner. Consequently, marriage is in the interests of the woman. Rabbi Meir <b>said to</b> the Rabbis: <b>But</b> even so, it is not in the interest of a slave to be emancipated, <b>as,</b> if his master is a priest, he <b>disqualifies his slave from</b> partaking of <b><i>teruma</i></b> by emancipating him, <b>just as</b> a husband who is a priest <b>disqualifies his</b> Israelite <b>wife</b> from partaking of <i>teruma</i> by divorcing her. The Rabbis <b>said to him:</b> It is permitted for a priest’s slave to partake of <i>teruma</i> not because he has a right to sustenance, but rather <b>because he is his</b> master’s <b>acquisition.</b> In the case of <b>one who says: Give this bill of divorce to my wife,</b> or: Give <b>this bill of manumission to my slave, and</b> then he <b>dies, one does not give it after</b> his <b>death.</b> The reason for this is that bills of divorce and manumission must be transferred by the husband or the master. Once he has died the document can no longer be given, and the agency he appointed for this purpose is likewise canceled. However, if he said: <b>Give one hundred dinars to so-and-so, and</b> then he <b>died, one does give</b> the recipient the money <b>after</b> his <b>death.</b>
+
+Chapter 2
+
+With regard to <b>one who brings a bill of divorce from a country overseas and says:</b> The bill of divorce <b>was written in my presence but it was not signed in my presence;</b> or if he said: <b>It was signed in my presence but it was not written in my presence;</b> or: <b>All of it was written in my presence and half of it was signed in my presence,</b> i.e., he observed the signing of only one witness; or: <b>Half of it was written in my presence and all of it was signed in my presence,</b> in all these cases the document is <b>invalid.</b> If <b>one</b> agent bringing a bill of divorce <b>says: It was written in my presence, and one</b> other agent <b>says: It was signed in my presence,</b> it is <b>invalid.</b> If <b>two</b> agents <b>say: It was written in our presence, and one says: It was signed in my presence,</b> it is <b>invalid. And Rabbi Yehuda deems</b> the document <b>valid.</b> If <b>one</b> agent <b>says: It was written in my presence, and two</b> agents <b>say: It was signed in our presence,</b> it is <b>valid.</b>
+If a bill of divorce <b>was written during the day and signed on</b> the same <b>day;</b> or if it was written <b>at night and signed on</b> that same <b>night;</b> or if it was written <b>at night and signed on</b> the following <b>day,</b> then it is <b>valid.</b> The new calendar day begins at night, so that in all of these cases the writing and the signing were performed on the same date. However, if it was written <b>during the day and signed on</b> that same <b>night,</b> it is <b>invalid,</b> as the writing and the signing were not on the same calendar day. <b>Rabbi Shimon deems</b> the bill of divorce <b>valid.</b> The mishna explains the ruling of Rabbi Shimon: <b>As Rabbi Shimon would say: All documents that were written during the day and signed at night are invalid</b> because the date recorded in the document is a day prior to the day the document takes effect, <b>except for women’s bills of divorce.</b> Since a bill of divorce is not used to collect money, it is of no concern if the date that appears on it is before the time when it was signed.
+<b>One may write</b> a bill of divorce <b>with any</b> material that can be used for writing: <b>With <i>deyo</i>, with paint [<i>sam</i>], with <i>sikra</i>, with <i>komos</i>, with <i>kankantom</i> or with anything that</b> produces <b>permanent</b> writing. However, <b>one may not write with</b> other <b>liquids, nor with fruit juice, nor with anything</b> that does <b>not</b> produce <b>permanent</b> writing. Similarly, with regard to the document itself, <b>one may write on anything,</b> even <b>on an olive leaf, or on the horn of a cow. And</b> the latter is valid if <b>he gives her the</b> entire <b>cow.</b> Likewise, one may write a bill of divorce <b>on the hand of a slave, and</b> that is valid if <b>he gives her the slave. Rabbi Yosei HaGelili</b> disagrees and <b>says: One may not write</b> a bill of divorce <b>on any living thing, nor</b> may it be written <b>on food.</b>
+<b>One may not write</b> a bill of divorce <b>on</b> anything that is <b>attached to the ground.</b> If <b>one wrote it on</b> something that was <b>attached</b> to the ground, and afterward he <b>detached it, signed it, and gave it to her,</b> then it is <b>valid. Rabbi Yehuda deems</b> a bill of divorce <b>invalid unless its writing and its signing</b> were performed when it was already <b>detached.</b> <b>Rabbi Yehuda ben Beteira says: One may not write</b> a bill of divorce <b>on erased paper or on unfinished leather</b> [<b><i>diftera</i></b>], <b>because</b> writing on these surfaces <b>can be forged. And the Rabbis deem valid</b> a bill of divorce that was written on either of these items.
+<b>Anyone is qualified to write a bill of divorce, even a deaf-mute, an imbecile, or a minor.</b> Additionally, <b>a woman may write her</b> own <b>bill of divorce</b> and give it to her husband so that he can present it to her. <b>And a man may write his</b> own <b>receipt,</b> which must be given to him by the woman to confirm that he has paid her the value of her marriage contract. This is because <b>the ratification of a bill of divorce is only through its signatories,</b> and it is irrelevant who wrote it. <b>Anyone is fit</b> to serve as an agent <b>to bring a bill of divorce</b> to a woman <b>except for a deaf-mute, an imbecile, or a minor, or a blind person, or a gentile.</b>
+If <b>a minor received</b> the bill of divorce <b>and</b> then <b>reached</b> the age of <b>majority,</b> or one received it when he was <b>a deaf-mute and</b> then <b>became able to hear,</b> or one received it when he was <b>blind and</b> then <b>became able to see,</b> or one received it when he was <b>an imbecile and</b> then <b>became</b> halakhically <b>competent,</b> or one received it when he was <b>a gentile and</b> then <b>converted,</b> in all of these cases he is <b>unfit</b> to bring the bill of divorce. <b>However,</b> if one received it when he was <b>able to hear, and</b> then <b>became a deaf-mute, and</b> then <b>again became able to hear;</b> or if one received it when <b>he was able to see, and</b> then <b>became blind, and</b> then <b>again became able to see;</b> or one received it when he was halakhically <b>competent, and</b> then <b>became an imbecile, and</b> then <b>again became</b> halakhically <b>competent,</b> in all of these cases he is <b>fit</b> to bring the bill of divorce. <b>This is the principle: Anyone who is</b> halakhically <b>competent in the beginning and in the end</b> is <b>fit,</b> even if there was time in the interim when he was unfit.
+There are instances in which a woman’s testimony that another woman’s husband has died is not deemed credible (<i>Yevamot</i> 117a). If there is a presumption that due to their familial relationship the two women hate each other, there is concern that the woman is testifying falsely in order to harm the other woman. By doing so, she can cause the other woman to remarry. If her original husband then proves to be living, she will be required to leave her second husband. This mishna teaches: <b>Even the women who are not deemed credible to</b> testify on behalf of a woman and <b>say: Her husband died,</b> and she is permitted to remarry, <b>are deemed credible to bring her bill of divorce.</b> The relatives of the woman who are not deemed credible to testify that her husband has died are: <b>Her mother-in-law; and her mother-in-law’s daughter; and her rival wife,</b> i.e., another wife of her husband’s; <b>and her <i>yevama</i>,</b> i.e., her husband’s brother’s wife; <b>and her husband’s daughter.</b> The mishna explains: <b>What is</b> the difference <b>between a bill of divorce and death,</b> that certain women are deemed credible to testify about one but not the other? With regard to a bill of divorce, it is so <b>that the writing proves</b> that the husband is divorcing his wife, and the testimony is needed only to supplement the bill of divorce. Similarly, <b>the woman herself may bring her</b> own <b>bill of divorce, provided that she is required</b> by the court <b>to state</b> in its presence: <b>It was written in my presence and it was signed in my presence,</b> as the Gemara will explain.
+
+Chapter 3
+
+<b>Any bill of divorce that was not written for the sake of</b> a specific <b>woman</b> is <b>invalid. How so?</b> In a case of a man who <b>was passing through the marketplace and heard the sound of scribes</b> who write bills of divorce <b>dictating</b> the text to their students: The <b>man so-and-so divorces so-and-so from the place</b> of <b>such and such; and</b> the man <b>said: This is my name and that is the name of my wife,</b> and he wishes to use this bill for his divorce, this bill is <b>unfit</b> for him <b>to divorce</b> his wife <b>with it,</b> as it was not written for the sake of any woman. <b>Moreover,</b> if one <b>wrote</b> a bill of divorce with which <b>to divorce his wife but</b> later <b>reconsidered,</b> and <b>a resident of his town found him and said to him: My name is</b> the same <b>as your name, and my wife’s name is</b> the same <b>as your wife’s name,</b> and we reside in the same town; give me the bill of divorce and I will use it; the bill of divorce is <b>unfit</b> for the second man <b>to divorce</b> his wife <b>with it.</b> <b>Moreover,</b> if <b>one had two wives and their names were identical,</b> and he <b>wrote</b> a bill of divorce <b>to divorce the older</b> one and then reconsidered, <b>he may not divorce the younger</b> one <b>with it.</b> <b>Moreover,</b> if <b>he said to the scribe: Write</b> a bill of divorce <b>for whichever</b> one of them <b>that I will want</b> and <b>I will divorce</b> her with it, this bill of divorce is <b>unfit</b> for him <b>to divorce</b> either wife <b>with it.</b>
+With regard to a scribe <b>who writes the standard</b> part <b>[<i>tofes</i>] of bills of divorce</b> in advance, so that when one requests a bill of divorce, he will need to add only the details unique to this case, <b>he must leave</b> empty the <b>place</b> in the bill of divorce for the name <b>of the man, and</b> the <b>place</b> for the name <b>of the woman, and</b> the <b>place for the date.</b> If a scribe writes the standard part of <b>loan documents, he must leave</b> empty the <b>place</b> of the name <b>of the lender,</b> the <b>place</b> of the name <b>of the borrower,</b> the <b>place</b> of the amount <b>of the money</b> being loaned, and the <b>place of the date.</b> If the scribe writes the standard part of <b>documents of sale</b> of land, <b>he must leave</b> empty the <b>place</b> for the name <b>of the purchaser, and</b> the <b>place</b> for the name <b>of the seller,</b> the <b>place</b> for the amount <b>of the money</b> for which the land is being purchased, the <b>place</b> for the description <b>of the field</b> that is being purchased, <b>and</b> the <b>place of the date</b> when the sale occurs. This is necessary <b>due to the ordinance,</b> as the Gemara will explain. <b>Rabbi Yehuda invalidates all of</b> these documents if their standard parts were written in advance. <b>Rabbi Elazar deems all of them valid except for bills of divorce, as it is stated</b> in the Torah: <b>“And he writes for her”</b> (Deuteronomy 24:1), indicating that he must write the bill of divorce <b>for her sake.</b> Therefore, one may not write even the standard part of the bill of divorce in advance, as that would not qualify as writing the bill of divorce for her sake.
+With regard to an agent <b>who brings a bill of divorce and it</b> was <b>lost from him,</b> if he <b>finds it immediately</b> then the bill of divorce is <b>valid. But if not,</b> then it is <b>invalid,</b> as it is possible that the bill of divorce that he found is not the same one that he lost, and this second bill of divorce belongs to someone else whose name and wife’s name are identical to the names of the husband and wife in the lost bill of divorce. However, if <b>he found it in a <i>ḥafisa</i> or in a <i>deluskema</i></b> that he knows is his, or <b>if he recognizes</b> the actual bill of divorce, then it is <b>valid.</b> In the case of an agent <b>who brings a bill of divorce</b> to a woman, <b>and</b> when <b>he had left</b> the husband was <b>elderly or sick,</b> the agent <b>gives her</b> the bill of divorce <b>based on</b> the <b>presumption that</b> the husband <b>is</b> still <b>alive,</b> and there is no concern that in the meantime he has died, thereby canceling the bill of divorce. Similarly, with regard to <b>an Israelite woman who is married to a priest</b> and may therefore partake of <i>teruma</i>, <b>and her husband went to a country overseas, she may</b> continue to <b>partake of <i>teruma</i> based on</b> the <b>presumption that</b> her husband <b>is</b> still <b>alive.</b> Similarly, in the case of <b>one who sends his sin</b>-<b>offering from a country overseas,</b> the priests may <b>offer it</b> on the altar <b>based on</b> the <b>presumption that</b> the one who sent it <b>is</b> still <b>alive.</b>
+<b>Rabbi Elazar ben Perata said three statements before the Sages</b> as testimony from previous generations, <b>and they upheld his statements:</b> He spoke <b>concerning</b> the residents of <b>a town that was surrounded</b> by <b>a camp of besiegers [<i>karkom</i>]; and concerning the</b> travelers in <b>a ship that is cast about in the sea; and concerning one who is going out to be judged</b> in a capital case; <b>that they are</b> all <b>presumed to be alive.</b> <b>However,</b> concerning the residents of <b>a town that was conquered</b> by <b>a camp of besiegers; and</b> the travelers on <b>a ship that was lost at sea; and one who is going out to be executed</b> after receiving his verdict; in these cases <b>one applies to them the stringencies of</b> the <b>living and the stringencies of</b> the <b>dead.</b> How so? <b>An Israelite woman</b> married <b>to a priest</b> in one of these situations <b>or a daughter of a priest</b> married <b>to an Israelite</b> in one of these situations <b>may not partake of <i>teruma</i>.</b> The first woman may not do so because she may partake of <i>teruma</i> only while her husband is alive, and the second may not do so because she may partake of <i>teruma</i> only if he has died.
+With regard to an agent <b>who brings a bill of divorce in Eretz Yisrael,</b> where his only responsibility is to transmit the bill of divorce to the wife, <b>and</b> the agent <b>became sick, this</b> agent may <b>send it in the possession of another</b> agent. <b>But if</b> the husband <b>said to</b> the agent: When you transmit the bill of divorce to my wife, <b>take for me such and such an item from her</b> that I left with her as a deposit, then <b>he may not send it in the possession of another</b> agent. This is because it is assumed <b>that it is not</b> the <b>desire</b> of the husband <b>that his deposit be in the possession of another</b> person whom he did not appoint as his agent.
+With regard to an agent <b>who is bringing a bill of divorce from a country overseas,</b> who must attest to the fact that he witnessed the writing and signing of the bill of divorce, <b>and he became sick</b> and cannot complete his agency, <b>he appoints another agent in court and sends him. And</b> the first agent <b>says before</b> the court: <b>It was written in my presence and it was signed in my presence,</b> and on the basis of this the court deems the bill of divorce to be valid. <b>And the final agent does not need to say: It was written in my presence and it was signed in my presence. Rather,</b> it is sufficient that <b>he says: I am an agent of the court.</b>
+The mishna continues the discussion of the presumption that a person remains alive. With regard to <b>one who lends money to a priest, or to a Levite, or to a poor person,</b> with the understanding that <b>he will separate their portion</b> of the <i>teruma</i> and tithes from his produce <b>on the basis of that</b> money, i.e., he will subtract from the debt owed by the priest or Levite the value of the <i>teruma</i> and tithes separated from the produce, <b>he may separate</b> the <i>teruma</i> and tithes from his produce <b>on the basis of that</b> money <b>with the presumption that they are</b> still <b>alive, and he need not be concerned</b> that <b>perhaps the priest or the Levite died</b> in the interim, <b>or</b> that <b>the poor person became rich</b> and is no longer eligible to be given the poor man’s tithe. The priest or Levite benefits from this arrangement, as he receives his gifts up front in the form of a loan. The Israelite benefits in that he does not need to seek out a priest or Levite each time he has produce from which he must separate <i>teruma</i> and tithes. If in fact <b>they died,</b> then <b>he must obtain permission from the heirs</b> in order to continue the arrangement. However, <b>if he lent</b> money <b>to</b> the deceased, and he stipulated <b>in the presence of the court</b> that the debt would be repaid in this manner, then <b>he does not need to obtain permission from the heirs.</b>
+With regard to <b>one who sets aside produce</b> with the understanding that <b>he will separate <i>terumot</i> and tithes with it,</b> so that when he has untithed produce he can render it fit by declaring that the <i>teruma</i> and tithes that must be separated will be from the produce that he had set aside for this purpose, or one who sets aside <b>money</b> with the understanding that <b>he will separate</b> and to redeem <b>second tithe with it,</b> then he may later <b>separate</b> the <i>teruma</i> or tithe <b>with them, based on the presumption that</b> the produce or the money <b>are extant.</b> He need not be concerned that perhaps the produce or money was lost in the meantime. <b>If</b> he discovers that <b>they were lost,</b> then <b>he must be concerned</b> that the produce or money that he set aside was lost, <b>from the time until the</b> same <b>time,</b> as will be explained in the Gemara, and he must separate <i>teruma</i> and tithes from the produce a second time; this is <b>the statement of Rabbi Elazar.</b> <b>Rabbi Yehuda says: One checks the wine</b> that is set aside to be used for separating <i>terumot</i> and tithes for other wine to see if it has turned to vinegar, which would render it unfit for this purpose, <b>at three times</b> during the year: <b>When the east wind</b> blows <b>at the conclusion of the festival</b> of <i>Sukkot</i>, <b>and when the</b> blossoms fall and the <b>grape buds emerge</b> and appear as small clusters, <b>and at the time</b> when <b>water enters</b> and fills <b>the unripe grape.</b> Since there is a change in the weather at these times, one should check to ensure that the wine has not turned to vinegar.
+
+Chapter 4
+
+In the case of <b>one who sends a bill of divorce to his wife</b> with an agent, <b>and he reached the agent, or where he sent</b> another <b>agent after him, and he said to</b> the agent delivering the bill of divorce: <b>The bill of divorce that I gave you, it is void,</b> then <b>this</b> bill of divorce <b>is hereby void.</b> Similarly, if the husband reached <b>his wife before</b> the bill of divorce reached her, <b>or</b> in a case <b>where he sent an agent to her, and he said,</b> or had the agent say, <b>to</b> his wife: <b>The bill of divorce that I sent to you, it is void,</b> then <b>this</b> bill of divorce <b>is hereby void.</b> However, <b>if</b> he stated this <b>once the bill of divorce had entered her possession, he can no longer render it void,</b> as the divorce had already taken effect.
+The mishna relates that <b>initially,</b> a husband who wished to render the bill of divorce void <b>would convene a court elsewhere and render</b> the bill of divorce <b>void</b> in the presence of the court before it reached his wife. <b>Rabban Gamliel the Elder instituted</b> an ordinance <b>that one should not do this, for the betterment of the world.</b> The Gemara will explain what this means. <b>Initially,</b> the husband <b>would change his name and her name,</b> from the names by which they were known where they formerly lived to the names by which they were known where the bill of divorce was written, and write <b>the name of his city and the name of her city.</b> One was not required to list all of the names by which the husband and the wife were known, but only the names in the place where the bill of divorce was being written. <b>Rabban Gamliel the Elder instituted that</b> the scribe <b>should write</b> in the bill of divorce: The <b>man so-and-so, and any</b> other <b>name that he has,</b> and: The <b>woman so-and-so, and any</b> other <b>name that she has.</b> The reason for this ordinance was <b>for the betterment of the world,</b> as perhaps the people of a different city would not recognize the name written in the bill of divorce, and would claim that this bill of divorce does not belong to her.
+<b>A widow can collect</b> payment of her marriage contract <b>from the property of orphans only by</b> means of <b>an oath</b> that she did not receive any part of the payment of the marriage contract during her husband’s lifetime. The mishna relates: The courts <b>refrained from administering an oath to her,</b> leaving the widow unable to collect payment of her marriage contract. <b>Rabban Gamliel the Elder instituted that she should take, for</b> the benefit of <b>the orphans, any vow that</b> the orphans <b>wished</b> to administer to her, e.g., that all produce will become prohibited to her if she received any payment of her marriage contract, <b>and</b> after stating this vow, she <b>collects</b> payment of <b>her marriage contract.</b> The mishna lists additional ordinances that were instituted for the betterment of the world: <b>The witnesses sign</b> their names <b>on the bill of divorce,</b> even though the bill of divorce is valid without their signatures, <b>for the betterment of the world,</b> as the Gemara will explain. <b>And Hillel instituted a document that prevents the Sabbatical</b> Year <b>from abrogating an outstanding debt [<i>prosbol</i>] for the betterment of the world,</b> as the Gemara will explain.
+In the case of a Canaanite <b>slave that was captured, and</b> Jews who had not owned him <b>redeemed him, if</b> he was redeemed <b>to be a slave</b> then <b>he will be a slave. If</b> he was redeemed <b>to be a freeman</b> then <b>he will not be a slave. Rabban Shimon ben Gamliel says: Both in this</b> case <b>and in that</b> case <b>he will be a slave.</b> In the case of <b>a slave whose master set him aside as designated repayment</b> [<b><i>apoteiki</i></b>] of a debt <b>to other</b> people from whom he borrowed money, <b>and</b> afterward <b>he emancipated him,</b> then <b>according to the letter of the law the slave bears no</b> responsibility for the debt. <b>However, for the betterment of the world, his master is forced to make him a freeman, and</b> the slave <b>writes</b> a promissory <b>note for his value</b> to pay the debt to the creditor. <b>Rabban Shimon ben Gamliel says: He does not write</b> a promissory note; <b>he only emancipates</b> the slave.
+In the case of <b>one who is a half-slave half-freeman</b> because only one of his two owners emancipated him, <b>he serves his master one day and</b> serves <b>himself one day;</b> this is <b>the statement of Beit Hillel. Beit Shammai say:</b> Through such an arrangement <b>you have remedied his master,</b> as his master loses nothing through this. However, <b>you have not remedied</b> the slave <b>himself,</b> as the slave himself remains in an unsustainable situation. <b>It is not possible</b> for him <b>to marry a maidservant</b> because <b>he is already a half-freeman,</b> as it is prohibited for a freeman to marry a maidservant. <b>It is</b> also <b>not possible</b> for him to marry <b>a free woman, as he is still a half-slave.</b> If you say <b>he should be idle</b> and not marry, <b>but isn’t it</b> true that <b>the world was created only for procreation, as it is stated: “He did not create it to be a waste; He formed it to be inhabited”</b> (Isaiah 45:18)? <b>Rather, for the betterment of the world his master is forced to make him a freeman, and</b> the slave <b>writes</b> a promissory <b>note</b> accepting his responsibility to pay <b>half his value</b> to his master. <b>And Beit Hillel</b> ultimately <b>retracted</b> their opinion, <b>to rule in accordance with the statement of Beit Shammai,</b> that a half-slave must be set free.
+In a case of <b>one who sells his slave to gen-tiles, or</b> even <b>to</b> a Jew <b>outside of Eretz</b> Yisrael, the slave <b>is emancipated.</b> Since the slave, who is partially obligated in the fulfillment of mitzvot, would be restricted in his ability to fulfill them in his new situation, either because he would be under the authority of a gentile or because he will no longer be in Eretz Yisrael, the Sages penalized his original owner that he should become a freeman, so that if he succeeds in escaping his new owner, he is a full-fledged freeman. <b>The captives are not redeemed</b> for <b>more than their</b> actual monetary <b>value, for the betterment of the world; and one may not aid the captives</b> in their attempt to <b>escape</b> from their captors <b>for the betterment of the world,</b> so that kidnappers will not be more restrictive with their captives to prevent them from escaping. <b>Rabban Shimon ben Gamliel says: For the betterment of the captives,</b> so that kidnappers will not avenge the escape of the captives by treating other captives with cruelty. <b>And</b> Torah <b>scrolls, phylacteries, or <i>mezuzot</i> are not purchased from the gentiles</b> when they acquire these objects, if they request <b>more than their</b> actual monetary <b>value,</b> <b>for the betterment of the world,</b> so as not to cause an increase in the theft of sacred Jewish ritual objects in order to sell them for large sums of money.
+A man <b>who divorces his wife due to</b> her <b>bad reputation,</b> i.e., he heard that she had committed adultery, <b>may not remarry</b> her, even if it becomes clear that she did not in fact commit adultery. Similarly, if one divorces his wife <b>due to a vow</b> that she took, and he could not live with her under the conditions of her vow, <b>he may not remarry</b> her. <b>Rabbi Yehuda says:</b> If he divorces her due to <b>any vow that the public was aware of, he may not remarry</b> her, <b>but</b> if he divorces her due to a vow <b>that the public was not aware of, he may remarry</b> her. The mishna continues: <b>Rabbi Meir says:</b> If he divorces her due to <b>any vow that requires investigation</b> and dissolution <b>by a halakhic authority, he may not bring remarry</b> her, <b>but</b> if he divorces her due to a vow <b>that does not require investigation</b> and dissolution <b>by a halakhic authority,</b> and is dissolved even without that, <b>he may bring remarry</b> her. <b>Rabbi Elazar said: They prohibited</b> him from remarrying her in <b>this</b> case, where she stated a vow that requires dissolution by a halakhic authority, <b>only due to that</b> case, where she stated a vow that does not require dissolution by a halakhic authority. <b>Rabbi Yosei, son of Rabbi Yehuda, said:</b> There was <b>an incident in Tzaidan involving one</b> man <b>who said to his wife:</b> It is <b><i>konam</i>,</b> i.e., it is forbidden like an offering, <b>if I do not divorce you, and he divorced her; and the Sages permitted him to remarry</b> her <b>for the betterment of the world.</b>
+With regard to <b>one who divorces his wife because</b> she is <b>a sexually underdeveloped woman</b> who is incapable of bearing children [<b><i>ailonit</i></b>], meaning that after their marriage it became clear that she was sexually underdeveloped, <b>Rabbi Yehuda says: He may not remarry</b> her, <b>and the Rabbis say: He may remarry</b> her. If, after he divorced her, this <i>ailonit</i> <b>married another</b> man <b>and had children from him,</b> meaning that she was not actually an <i>ailonit</i>, <b>and she is demanding</b> payment of <b>her marriage contract</b> from her first husband, claiming that he unlawfully divorced her without paying her marriage contract as he claimed that she was an <i>ailonit</i> and their marriage was a mistaken transaction, <b>Rabbi Yehuda said</b> that <b>he</b> may <b>say to her: Your silence is preferable to your speech,</b> meaning that it is preferable for her to withdraw her claim. If she persists, he may say that he divorced her only because he believed her to be an <i>ailonit</i>, casting aspersions on the validity of the divorce and the status of her children. Therefore, it would be wise of her to withdraw her claim.
+With regard to <b>one who sells himself and his children</b> as slaves <b>to gentiles, he is not redeemed, but the children are redeemed after their father’s death,</b> as there is no reason to penalize them. <b>One who sells his field to a gentile must purchase and bring</b> the <b>first fruits from</b> the field that he sold, <b>for the betterment of the world.</b>
+
+Chapter 5
+
+The court <b>appraises land of superior quality [<i>iddit</i>] for payment to injured</b> parties. <b>And a creditor</b> collects his debt <b>from</b> the debtor’s <b>intermediate-quality land. And</b> payment of <b>a woman’s marriage contract</b> is collected <b>from</b> her husband’s <b>inferior-quality land. Rabbi Meir says:</b> Payment of a woman’s <b>marriage contract</b> is <b>also</b> collected <b>from intermediate-quality land.</b>
+Payment of a debt or other obligation <b>is not collected from liened property</b> that has been sold to a third party <b>when</b> the debtor still <b>has unsold property, even</b> when this unsold property is <b>inferior-quality land.</b> The creditor cannot collect his debt from liened property that the debtor has sold to another person as long as the debtor is still in possession of other property, even if the remaining assets are inferior to those to which the creditor would otherwise have been entitled. If one who owed money died and his children inherited his property, the father’s debt <b>can be collected from the property of the orphans only from inferior-quality land.</b>
+The court <b>does not appropriate</b> liened property that has been sold to a third party <b>for the consumption of produce or for the enhanced value of land.</b> If one appropriated a field and sold it, and the buyer worked the land, enhanced it, and grew produce on it, and then the initial owner from whom the field had been stolen took back the land and the produce from the buyer, compensating him only for his expenses, then the buyer may go back to the seller, i.e., the robber, and collect his losses. He can collect the purchase price of the field even from property that the robber sold to another person. By contrast, the value of the produce and the enhancement in the value of the field, which resulted from his actions, may be collected only from the robber’s unsold property. <b>And</b> similarly, payment <b>for the sustenance of</b> a man’s <b>wife and daughters</b> cannot be collected <b>from</b> his <b>liened property.</b> One of the stipulations included in a marriage contract is that after the husband dies, his widow and daughters are entitled to sustenance from his estate. This sustenance cannot be collected from husband’s liened property that has been sold to another person, but only from his unsold property inherited by his heirs. All of these enactments were made <b>for the betterment of the world.</b> <b>And</b> it was further instituted that <b>one who finds a lost item</b> and returns it to its rightful owner is <b>not</b> required to <b>take an oath</b> that he did not keep any part of the lost item for himself. This ordinance was also instituted <b>for the betterment of the world.</b>
+With regard to <b>orphans who are living with a homeowner</b> who takes care of all their needs and affairs, even if neither their father nor the court officially appointed him to this task, <b>or if their father appointed a steward [<i>apotropos</i>] for them,</b> this person <b>is obligated to tithe their produce.</b> With regard to <b>a steward who was appointed by the orphans’ father,</b> when he returns all of the property to the orphans upon their reaching adulthood, <b>he takes an oath</b> that he took nothing of theirs for himself. By contrast, if <b>the court appointed him</b> to serve as a steward for them, then <b>he is not</b> required to <b>take</b> such <b>an oath. Abba Shaul says: The matters are reversed.</b> A steward appointed by the court takes an oath, but a steward appointed by the orphans’ father is not required to do so. With regard to <b>one who renders</b> another’s food ritually <b>impure, or one who mixes</b> <i>teruma</i> with another’s non-sacred produce, <b>or one who pours</b> another’s wine as a libation before an idol, in each of these cases causing the other a monetary loss, if he acted <b>unintentionally,</b> he is <b>exempt</b> from paying for the damage. If he acted <b>intentionally,</b> he is <b>liable</b> to pay. If <b>priests disqualified an offering with improper intention in the Temple,</b> by expressing, while sacrificing the offering, the intention of sprinkling the blood of the offering, burning its fats on the altar, or consuming it, after its appointed time, and they did so <b>intentionally, they are liable</b> to pay the value of the offering to its owner, who must now bring another offering.
+<b>Rabbi Yoḥanan ben Gudgeda testified</b> before the Sages <b>about</b> the case of <b>a deaf-mute woman who was married</b> off <b>by her father</b> when she was a minor, so that her marriage took effect by Torah law. He said <b>that she can be released</b> from her marriage <b>through a bill of divorce,</b> whether as a minor or after she reaches adulthood. Although as a deaf-mute woman she is not legally competent to give her consent, the divorce is effective because divorce does not require the woman’s consent. <b>And</b> similarly, he testified <b>about</b> the case of the <b>minor daughter of a non-priest who</b> was orphaned from her father and then <b>married</b> off to <b>a priest</b> by her mother or brother, so that her marriage took effect by rabbinic law. He said <b>that</b> nevertheless <b>she may partake of <i>teruma</i>,</b> although by Torah law it is prohibited for one who is not in a priestly household to partake of <i>teruma</i>. <b>And</b> furthermore <b>if</b> this girl <b>dies,</b> then <b>her husband inherits her</b> estate. It is not said that because the validity of the marriage is by rabbinic law and not Torah law he is not entitled to inherit from her. <b>And</b> Rabbi Yoḥanan ben Gudgeda further testified <b>about a stolen beam that was</b> already <b>built into a large building [<i>bira</i>],</b> that the victim of the robbery <b>receives</b> only <b>the value</b> of the beam but not the beam itself, <b>due to an ordinance</b> instituted <b>for the penitent.</b> By Torah law, a robber is obligated to return any stolen item in his possession, provided that its form has not been altered. If one stole a beam and incorporated it into a building, then by Torah law he would have to destroy the building and return the beam. In order to encourage repentance, the Sages were lenient and allowed a robber to return the value of the beam. <b>And</b> lastly, Rabbi Yoḥanan ben Gudgeda testified <b>about a sin-offering that</b> was obtained <b>through robbery</b> but <b>that was not publicly known</b> to have been obtained in that manner. He said <b>that it effects atonement</b> for the robber who sacrifices it, <b>for the benefit of the altar,</b> as will be explained in the Gemara.
+The law of <b>Sicarii [<i>Sikarikon</i>] did not</b> apply <b>in Judea in the</b> time that <b>people were being killed in the war. From</b> the time that <b>people were being killed in the war and onward,</b> the law of <b>Sicarii did</b> apply <b>there. What</b> is this law of Sicarii? If <b>one</b> first <b>purchased</b> land <b>from a Sicarius,</b> who extorted the field from its prior owners with threats, <b>and</b> afterward the buyer <b>returned and purchased</b> the same field a second time <b>from the</b> prior <b>landowner, his purchase is void.</b> The prior owner of the field can say that he did not actually mean to sell him the field. By contrast, if he first acquired the field <b>from the</b> prior <b>owner and</b> afterward <b>he returned and purchased</b> the same field <b>from a Sicarius, his purchase stands.</b> Similarly, if <b>one</b> first <b>purchased from the husband</b> the rights to use a field belonging to his wife, <b>and</b> afterward <b>he returned and purchased</b> the same field <b>from the wife,</b> so that if the husband were to predecease or divorce her, the purchaser would then own it fully, <b>his purchase is void.</b> The woman can claim that she did not wish to quarrel with her husband and to object to the transaction but that in truth she did not agree to the sale. By contrast, if he first acquired the field <b>from the wife, and</b> afterward <b>he returned and purchased</b> the same field <b>from the husband, his purchase stands. This</b> is the <b>initial</b> version of this <b>mishna.</b> Later, <b>the court of those</b> who came <b>after</b> the Sages who composed that mishna <b>said:</b> With regard to <b>one who purchased</b> a field <b>from a Sicarius, he must give the</b> prior <b>owner one-fourth</b> of the field’s value. <b>When</b> does this apply? <b>At a time when</b> the prior owner <b>is unable to purchase</b> the field himself. <b>But if he is able to purchase</b> it himself, <b>he precedes anyone</b> else. <b>Rabbi</b> Yehuda HaNasi later <b>convened a court, and they counted</b> their votes and determined <b>that if</b> the field <b>remained before,</b> i.e., in the possession of, <b>the Sicarius</b> for <b>twelve months, whoever first purchases</b> the field <b>acquires possession</b> of it, <b>but he must give the</b> prior <b>owner one-fourth</b> of the field’s value.
+The following enactments were also made for the betterment of the world: <b>A deaf-mute may express</b> his wishes <b>through gestures [<i>romez</i>];</b> that is to say, he can signal that he wishes to buy or sell a certain item, and the purchase or sale is valid. <b>And</b> similarly <b>he may respond</b> to others <b>through gestures;</b> that is to say, he can signal that he agrees to a transaction initiated by another party, and the transaction is valid. <b>And ben Beteira says:</b> Signals are not necessary, as even if <b>he expresses</b> his wishes to buy or sell <b>through lip movements [<i>kofetz</i>] or responds</b> to others <b>through lip movements,</b> the transaction is valid. These <i>halakhot</i> apply <b>to</b> transactions involving <b>movable property.</b> It was similarly enacted that <b>a purchase</b> made <b>by young children [<i>paotot</i>]</b> is a valid <b>purchase, and a sale</b> made by them is a valid <b>sale.</b> These <i>halakhot</i> apply <b>to</b> transactions involving <b>movable property.</b>
+Having mentioned a series of enactments instituted by the Sages for the sake of the betterment of the world, the Gemara continues: <b>These are the matters</b> that the Sages <b>instituted on account of the ways of peace,</b> i.e., to foster peace and prevent strife and controversy: At public readings of the Torah, <b>a priest reads first, and after him a Levite, and after him an Israelite.</b> The Sages instituted this order <b>on account of the ways of peace,</b> so that people should not quarrel about who is the most distinguished member of the community. Similarly, the Sages enacted that <b>a joining</b> of courtyards <b>is placed in an old house</b> where it had regularly been placed <b>on account of the ways of peace,</b> as will be explained in the Gemara. The Sages enacted that <b>the pit that is nearest to the irrigation channel</b> that supplies water to several pits or fields <b>is filled first on account of the ways of peace.</b> They established a fixed order for the irrigation of fields, so that people would not quarrel over who is given precedence. <b>Animals, birds, or fish</b> that were caught in <b>traps</b> are not acquired by the one who set the traps until he actually takes possession of them. Nevertheless, if another person comes and takes them, it <b>is considered robbery on account of the ways of peace. Rabbi Yosei says:</b> This is <b>full-fledged robbery.</b> Similarly, <b>a lost item</b> found by <b>a deaf-mute, an imbecile, or a minor</b> is not acquired by him, since he lacks the legal competence to effect acquisition. Nevertheless, taking such an item from him <b>is considered robbery on account of the ways of peace. Rabbi Yosei says:</b> This is <b>full-fledged robbery.</b> If <b>a poor person gleans</b> olives <b>at the top of an olive tree</b> and olives fall to the ground under the tree, then taking those olives <b>that are beneath it is</b> considered <b>robbery on account of the ways of peace. Rabbi Yosei says:</b> This is <b>full-fledged robbery.</b> <b>One does not protest against poor gentiles</b> who come to take <b>gleanings, forgotten</b> sheaves, <b>and the produce in the corner of the field, which is given to the poor [<i>pe’a</i>],</b> although they are meant exclusively for the Jewish poor, <b>on account of the ways of peace.</b>
+<b>A woman may lend</b> utensils <b>to her friend who is suspect with regard to</b> eating produce that grew in <b>the Sabbatical</b> Year after the time that such produce must be removed from the house and may no longer be eaten. The utensils that she may lend her include: <b>A winnow, a sieve, a mill, and an oven.</b> Lending her such utensils is not considered aiding in the commission of a transgression. <b>But she may not select</b> the grain from the chaff <b>or grind</b> wheat <b>with her,</b> i.e., she may not actively assist her in the performance of a sin. <b>The wife of a <i>ḥaver</i>,</b> one who is devoted to the meticulous observance of mitzvot, especially the <i>halakhot</i> of ritual purity, <i>teruma</i>, and tithes, <b>may lend the wife of an <i>am ha’aretz</i>,</b> one who is not scrupulous in these areas, <b>a winnow and a sieve, and she may</b> even <b>select, grind, and sift with her. But once</b> the wife of the <i>am ha’aretz</i> <b>pours water</b> into the flour, thereby rendering it susceptible to ritual impurity, the wife of the <i>ḥaver</i> <b>may not touch</b> anything <b>with her, because one may not assist those who commit transgressions. And all of</b> the allowances mentioned in the mishna <b>were stated only on account of the ways of peace.</b> <b>And one may assist gentiles</b> who work the land <b>during the Sabbatical</b> Year, <b>but</b> one may <b>not</b> assist <b>Jews</b> who do this. Similarly, <b>one may extend greetings</b> to gentiles <b>on account of the ways of peace.</b>
+
+Chapter 6
+
+With regard to <b>one who says</b> to another: <b>Receive this bill of divorce for my wife, or: Deliver this bill of divorce to my wife</b> as my agent, <b>if</b> the husband <b>seeks to retract</b> his designation and cancel the agency, <b>he can retract</b> it until the document reaches his wife’s possession. However, in the case of <b>a woman who said</b> to an agent: <b>Receive my bill of divorce for me,</b> and the husband handed the bill of divorce to her agent, <b>if</b> the husband <b>seeks to retract</b> his decision to divorce his wife upon receipt of the bill of divorce by the agent, <b>he cannot retract</b> it. Once the bill of divorce is transferred to her agent, its legal status is like that of a bill of divorce that was handed directly to her, and the divorce takes effect immediately. <b>Therefore,</b> if the husband <b>said to</b> the agent whom the woman designated to receive the bill of divorce: <b>I do not want [<i>ee ifshi</i>] for you to receive</b> the bill of divorce <b>for her; rather, deliver</b> it <b>and give</b> it <b>to her,</b> then <b>if</b> the husband <b>seeks to retract</b> his designation and cancel the agency, <b>he can retract</b> it until it reaches his wife’s possession. Since the husband does not agree to have the divorce take effect upon receipt by his wife’s agent, he changes the designation of the agent and designates him as his own agent for delivery. Therefore, the divorce takes effect only when the bill of divorce reaches his wife’s possession. <b>Rabban Shimon ben Gamliel says: Even</b> a woman <b>who</b> did not instruct the agent: Receive my bill of divorce for me but <b>says: Take my bill of divorce for me,</b> thereby designates the agent as an agent of receipt on her behalf. Therefore, <b>if</b> after handing the bill of divorce to the agent the husband <b>seeks to retract</b> his decision and cancel the agency, <b>he cannot retract</b> it.
+<b>A woman who said</b> to an agent: <b>Receive my bill of divorce for me, requires two sets of witnesses</b> to confirm that she was divorced when the agent received the bill of divorce. She requires <b>two</b> witnesses <b>who say: In our presence she said</b> to the agent: Receive my bill of divorce on my behalf, <b>and two who say: In our presence</b> the agent <b>received</b> the bill of divorce <b>and tore</b> it. This testimony is effective <b>even</b> if two people <b>are the first</b> pair of witnesses <b>and</b> the same two <b>are the latter</b> pair of witnesses, <b>or</b> if there is <b>one</b> witness <b>from the first</b> pair of witnesses <b>and one</b> witness <b>from the latter</b> pair, <b>and one</b> additional witness <b>joins with them</b> as the second witness in both testimonies. With regard to <b>a betrothed young woman, she and her father</b> are each eligible to <b>receive her bill of divorce,</b> and the divorce takes effect at the moment that either of them receives the bill of divorce. <b>Rabbi Yehuda said: Two hands do not</b> have the right to <b>acquire</b> an item on behalf of one person <b>as one. Rather, her father alone receives her bill of divorce</b> on her behalf. <b>And</b> there is another principle: <b>Any</b> female <b>who is unable to safeguard her bill of divorce is unable to be divorced.</b>
+In the case of <b>a minor girl who said</b> to an agent: <b>Receive my bill of divorce for me, it is not</b> a valid <b>bill of divorce until the bill of divorce reaches her possession. Therefore, if the husband seeks to retract</b> his decision before his wife receives the bill of divorce, <b>he can retract</b> it, <b>as a minor does not designate an agent.</b> Consequently, the agent is not an agent for receipt, and the divorce does not take effect when the husband hands the document to the agent. The agent is an agent for delivery, and the divorce takes effect when the bill of divorce enters the wife’s possession. <b>And</b> if <b>her father said to</b> the agent: <b>Go out and receive my daughter’s bill of divorce on</b> her behalf, then <b>if</b> the husband <b>seeks to retract</b> his decision, <b>he cannot retract</b> it. As a father can receive the bill of divorce on behalf of his minor daughter, he can designate an agent for receipt, and the divorce takes effect when the husband hands the document to the agent. With regard to <b>one who says</b> to an agent: <b>Give this bill of divorce to my wife in such and such a place,</b> if the agent deviated <b>and gave it to her in another place</b> the divorce is <b>invalid.</b> However, if he said to the agent: Give this bill of divorce to my wife, <b>she is in such and such a place,</b> without explicitly instructing the agent to give her the document there, <b>and he gave it to her in another place</b> the divorce is <b>valid.</b> With regard to <b>the woman who</b> when designating her agent for receipt <b>said</b> to her agent: <b>Receive my bill of divorce for me in such and such a place, and he received it for her in another place,</b> the divorce is <b>invalid;</b> and <b>Rabbi Elazar deems</b> it <b>valid.</b> If she said to him: <b>Bring me my bill of divorce from such and such a place, and he brought it for her from another place,</b> it is <b>valid.</b> Because he is an agent for delivery, the woman is not particular where he receives the bill of divorce, as the divorce takes effect only when the bill of divorce reaches her possession.
+An Israelite woman married to a priest partakes of <i>teruma</i>. If she says to an agent: <b>Bring me my bill of divorce,</b> designating him as an agent for delivery, <b>she</b> continues to <b>partake of <i>teruma</i> until the bill of divorce reaches her possession.</b> However, if she says: <b>Receive my bill of divorce for me,</b> thereby designating him as an agent for receipt, it is <b>immediately prohibited</b> for her <b>to partake of <i>teruma</i>.</b> Since the divorce takes effect when the husband hands the bill of divorce to the agent, the concern is that the agent encountered the husband nearby. If the woman said to the agent: <b>Receive my bill of divorce for me in such and such a place,</b> then even if he received it elsewhere, <b>she</b> continues to <b>partake of <i>teruma</i> until the bill of divorce reaches that place. Rabbi Elazar prohibits</b> her from partaking of <i>teruma</i> <b>immediately.</b>
+With regard to a husband <b>who says</b> to two people: <b>Write a bill of divorce and give</b> it <b>to my wife,</b> or: <b>Divorce her,</b> or: <b>Write a letter and give</b> it <b>to her, they should write</b> the document <b>and give</b> it to her. In each of those cases his intent is clear. He is instructing them to effect her divorce. However, one who said: <b>Release her,</b> or: <b>Sustain her, or: Treat her according to the law [<i>nimus</i>],</b> or: <b>Treat her appropriately, said nothing,</b> as none of these expressions clearly expresses his desire to divorce his wife. <b>At first</b> the Sages <b>would say:</b> In the case of <b>one who is taken out in a neck chain [<i>kolar</i>]</b> to be executed <b>and</b> who <b>said: Write a bill of divorce for my wife, these</b> people <b>should write</b> the document <b>and give</b> it to his wife even though there was no explicit instruction to give it to her. <b>They then said: Even</b> with regard <b>to one who sets sail and one who departs in a caravan</b> to a far-off place and says: Write a bill of divorce to my wife, his intention is to write the bill of divorce and give it to his wife. <b>Rabbi Shimon Shezuri says: Even</b> if <b>one who is dangerously ill</b> gives that instruction, they write the bill of divorce and give it to his wife.
+With regard to <b>one who was thrown into a pit</b> and thought that he would die there, <b>and he said</b> that <b>anyone who hears his voice should write a bill of divorce for his wife,</b> and he specified his name, her name, and all relevant details, <b>those</b> who hear him <b>should write</b> this bill of divorce <b>and give</b> it to his wife, even though they do not see the man and do not know him. <b>A healthy man who said: Write a bill of divorce for my wife,</b> but did not say to give it to her, presumably <b>sought to mock her.</b> Since he told them to write the bill of divorce and not to give it, it is not a valid bill of divorce. The mishna relates: There was <b>an incident involving a healthy man who said: Write a bill of divorce for my wife, and</b> then <b>ascended to the roof and fell, and died. Rabban Shimon ben Gamliel said: If he fell at his own</b> initiative, taking his own life, <b>it is</b> a valid <b>bill of divorce,</b> as it is clear that he anticipated his death and instructed those listening to write the bill of divorce with the intent of giving it to her. However, <b>if the wind forced him</b> to fall, <b>it is not</b> a valid <b>bill of divorce,</b> as there was no clear intent to give her the bill of divorce. 
+If a man <b>said to two</b> people: <b>Give a bill of divorce to my wife,</b> <b>or</b> if a man said <b>to three</b> people: <b>Write a bill of divorce and give</b> it <b>to my wife, these</b> people <b>should write</b> the document themselves <b>and give</b> it to her. If <b>he said to three</b> people: <b>Give a bill of divorce to my wife, these</b> people <b>should tell others, and</b> those others <b>will write</b> the document, <b>because he designated</b> the three people as <b>a court.</b> This is <b>the statement of Rabbi Meir.</b> <b>And</b> it is <b>that <i>halakha</i></b> that <b>Rabbi Ḥanina of Ono brought up from prison</b> in the name of Rabbi Akiva, who was incarcerated there: <b>I received</b> a tradition from my teachers that <b>in</b> a case where a man <b>says to three</b> people: <b>Give a bill of divorce to my wife, that these</b> people <b>should tell others and</b> those others <b>will write</b> the document, <b>because he designated</b> the three people as <b>a court.</b> <b>Rabbi Yosei said: We said [<i>nomeinu</i>] to the agent,</b> Rabbi Ḥanina of Ono: <b>We too received</b> a tradition. However, it is a different one, <b>that even</b> if a man <b>said to the High Court [Sanhedrin] in Jerusalem: Give a bill of divorce to my wife, that</b> the members of the court <b>should learn</b> to write, <b>and should write</b> the document themselves, <b>and give</b> it to his wife. If a man <b>said to ten</b> people: <b>Write and give a bill of divorce to my wife, one</b> of the ten <b>writes</b> the bill of divorce <b>and two sign</b> it. If he said: <b>All of you write</b> the document, <b>one of them writes</b> the bill of divorce <b>and all of them sign</b> it. <b>Therefore, if one of them died,</b> then <b>this is a bill of divorce</b> that is <b>null and void,</b> as he directed all of them to participate in the process.
+
+Chapter 7
+
+In the case of <b>one who was afflicted with</b> temporary <b>insanity [<i>kordeyakos</i>] and said: Write a bill of divorce for my wife, he said nothing,</b> because he was not lucid at the time. If <b>he said: Write a bill of divorce for my wife,</b> when he was lucid, <b>and was</b> then <b>afflicted with</b> temporary <b>insanity and he retracted</b> his previous statement <b>and said: Do not write it, his latter statement</b> is considered to be <b>nothing,</b> i.e., it is not halakhically valid. The mishna continues: In a case where the husband <b>became mute, and</b> two people <b>said to him:</b> Shall <b>we write a bill of divorce for your wife, and he nodded his head</b> indicating his agreement, <b>they examine him</b> with various questions <b>three times. If he responded to</b> questions that have <b>a negative</b> answer: <b>No, and</b> responded <b>to</b> questions that have <b>a positive</b> answer: <b>Yes,</b> indicating his competence, <b>they shall write</b> the bill of divorce <b>and give</b> it to his wife based on the nod of his head.
+If people <b>said to</b> the husband: <b>Shall we write a bill of divorce for your wife? And he said to them: Write</b> the document, and those people <b>told the scribe</b> to write it, <b>and he wrote</b> it <b>and</b> instructed <b>the witnesses</b> to sign it, <b>and they signed</b> it; <b>even if they wrote it, and signed it, and gave it to him, and he then gave it to</b> his wife, <b>the bill of divorce is void unless he</b> himself <b>says to the scribe: Write</b> the document, <b>and</b> he himself says <b>to the witnesses: Sign</b> the document.
+If one says to his wife: <b>This is your bill of divorce if I die,</b> or: <b>This is your bill of divorce</b> if I die <b>from this illness,</b> or: <b>This is your bill of divorce after</b> my <b>death,</b> then it is as if <b>he said nothing,</b> since a bill of divorce is valid only if it takes effect before the husband’s death. But if the husband said to his wife: This is your bill of divorce <b>from today if I die,</b> or: This is your bill of divorce <b>from now if I die,</b> then <b>this is</b> a valid <b>bill of divorce,</b> because once he dies, the bill of divorce retroactively applies from when he made this statement. If the husband says to his wife: This is your bill of divorce <b>from today and after</b> my <b>death,</b> then it is uncertain whether his primary intention was for the bill of divorce to take effect that day, in which case it is a valid bill of divorce, or if his primary intention was that it should take effect after his death and is therefore not valid. The <i>halakha</i> is that there is uncertainty whether it is a valid <b>bill of divorce or not</b> a valid <b>bill of divorce. And if he dies</b> without children his wife must <b>perform <i>ḥalitza</i>,</b> since perhaps the bill of divorce is not valid and she is bound by the levirate bond and may not remarry without first performing <i>ḥalitza</i>. <b>But she may not enter into levirate marriage,</b> since perhaps the bill of divorce is valid, and it is prohibited for a divorcée to marry her brother-in-law. If he said: <b>This is your bill of divorce from today if I die from this illness,</b> and he recovered, <b>and he arose and walked in the market, but</b> then <b>became ill</b> again <b>and died,</b> the court <b>assesses him. If he died because of the first illness</b> then <b>this is</b> a valid <b>bill of divorce,</b> as his conditional statement was fulfilled, <b>but if not,</b> i.e., if he was cured from the first illness and died from another illness, then <b>it is not</b> a valid <b>bill of divorce.</b>
+If a woman’s ill husband gave her a bill of divorce, and made a condition that it should take effect from today if he dies from his illness, then <b>she may be secluded with him only in the presence of two witnesses,</b> lest they end up engaging in sexual intercourse. This applies to being secluded in the presence of not only valid witnesses; it is permitted for her to be secluded with him <b>even in the presence of a slave</b> or <b>even in the presence of a maidservant, except for</b> the wife’s personal <b>maidservant.</b> And it is prohibited for the wife to be secluded in the presence of the latter <b>because she is accustomed to her maidservant,</b> and there is concern that she will engage in sexual intercourse with her husband even though the maidservant is present. <b>What is</b> the halakhic status of the wife <b>during these days</b> between when the bill of divorce was given but before the condition has been fulfilled with the death of the husband? <b>Rabbi Yehuda says:</b> She is <b>like a married woman with regard to all of her matters,</b> and she remains forbidden to other men. <b>Rabbi Yosei says:</b> It is uncertain whether <b>she is divorced or</b> whether <b>she is not divorced.</b>
+If a husband says to his wife: <b>This is your bill of divorce on the condition that you will give me two hundred dinars,</b> then <b>she is divorced and must give</b> two hundred dinars in order to fulfill the condition of the bill of divorce. If a husband says to his wife: This is your bill of divorce <b>on the condition that you will give me</b> money <b>from now until</b> the conclusion of <b>thirty days, if she gives</b> the money <b>to him within thirty days she is divorced. And if not she is not divorced.</b> <b>Rabban Shimon ben Gamliel said:</b> There was <b>an incident in</b> the city of <b>Tzaidan involving one who said to his wife: This is your bill of divorce on the condition that you will give me my coat [<i>itztaliti</i>], and she lost his coat,</b> so that she could not give it to him. <b>And the Rabbis said</b> that <b>she must give him the value</b> of the coat, and by doing so she fulfills the condition and is divorced.
+If a husband says to his wife: <b>This is your bill of divorce on the condition that you will serve</b> my <b>father,</b> or: <b>On the condition that you will nurse,</b> i.e., breastfeed, <b>my son,</b> without specifying a time period, <b>how long</b> is <b>she</b> required <b>to nurse him</b> in order to fulfill the condition? She is required to nurse the baby for <b>two years</b> from his birth, which is the length of time generally designated for nursing. <b>Rabbi Yehuda says:</b> The time for nursing is only <b>eighteen months.</b> If <b>the</b> baby <b>son died or the</b> husband’s <b>father died, this is</b> a valid <b>bill of divorce,</b> even though the condition was not fulfilled. But if the husband said to his wife: <b>This is your bill of divorce on the condition that you will serve</b> my <b>father</b> for <b>two years,</b> or: <b>On the condition that you will nurse my son</b> for <b>two years,</b> and <b>the son died</b> before she nursed him for two years, <b>or the father said: I do not want you to serve me,</b> then even if the father <b>did not</b> say this <b>in anger</b> and she did everything she was expected to do, it <b>is not</b> a valid <b>bill of divorce</b> because the condition was not fulfilled. <b>Rabban Shimon ben Gamliel says:</b> In a case <b>like this</b> it is a valid <b>bill of divorce. Rabban Shimon ben Gamliel stated a principle:</b> If there is <b>any hindrance</b> to the fulfillment of the condition <b>that does not</b> result <b>from her,</b> then <b>it is</b> a valid <b>bill of divorce.</b>
+If a resident of the region of Judea intending to embark on a journey to the Galilee said to his wife: <b>This is your bill of divorce if I do not come</b> back <b>from now until</b> the conclusion of <b>thirty days, and</b> when <b>he was going from Judea to the Galilee</b> he <b>reached Antipatris and he returned</b> immediately, <b>his condition is void</b> and his wife is not divorced, even if he subsequently returns to the Galilee for longer than thirty days. The reason for this is because he reached the Galilee and returned to Judea within the time he had allotted. Similarly, if a resident of the region of the Galilee intending to embark on a journey to Judea said to his wife: <b>This is your bill of divorce if I do not come</b> back <b>from now until</b> the conclusion of <b>thirty days, and he was going from the Galilee to Judea, and he reached Kefar Otnai and returned</b> immediately, <b>his condition is void</b> and his wife is not divorced, even if he subsequently returns to Judea for longer than thirty days. Similarly, if a resident of Eretz Yisrael intending to embark on a journey to a country overseas said to his wife: <b>This is your bill of divorce if I do not come</b> back <b>from now until</b> the conclusion of <b>thirty days, and he was going to a country overseas, and he reached Akko and returned</b> immediately, <b>his condition is void</b> and his wife is not divorced, even if he subsequently travels to a country overseas for longer than thirty days. If a husband said to his wife: <b>This is your bill of divorce</b> if at <b>any time I will depart from your presence</b> for <b>thirty</b> consecutive <b>days,</b> then even if <b>he was</b> continually <b>going and coming, going and coming, since he was not secluded with her during these thirty days, this is</b> a valid <b>bill of divorce.</b>
+If a husband says to his wife: <b>This is your bill of divorce if I do not come</b> back <b>from now until</b> the conclusion of <b>twelve months, and he died within twelve months, it is not</b> a valid <b>bill of divorce.</b> This is because the bill of divorce cannot take effect after the husband’s death. As a result, she is bound by a levirate bond if her husband has no children. By contrast, if he said to her: <b>This is your bill of divorce from now if I do not come</b> back <b>from now until</b> the conclusion of <b>twelve months, and he died within twelve months, this is</b> a valid <b>bill of divorce.</b> This is because the bill of divorce takes effect retroactively. Since he did not return within the year the condition was fulfilled.
+If a husband said to others: <b>If I do not come</b> back <b>from now until</b> the conclusion of <b>twelve months, write and give a bill of divorce to my wife,</b> and <b>they wrote a bill of divorce during</b> the <b>twelve months and gave</b> it to her <b>after twelve months</b> had elapsed, <b>it is not</b> a valid <b>bill of divorce</b> because he instructed them to write the bill of divorce only after twelve months had elapsed. Similarly, if he said to others: <b>Write and give a bill of divorce to my wife if I do not come</b> back <b>from now until</b> the conclusion of <b>twelve months,</b> and <b>they wrote</b> it <b>during</b> the <b>twelve months but gave</b> it to her <b>after</b> the <b>twelve months, it is not</b> a valid <b>bill of divorce</b> because he instructed them to write the bill of divorce only after twelve months had elapsed, when it was clear that he did not come back. <b>Rabbi Yosei</b> disagrees and <b>says:</b> In a case <b>like this,</b> it is a valid <b>bill of divorce,</b> as he did not tell them when to write the bill of divorce. Rather, he stipulated only the time of giving. If <b>they wrote</b> the bill of divorce <b>after twelve months</b> had elapsed, <b>and gave</b> it <b>after twelve months</b> had elapsed, <b>but</b> in the interim the husband <b>died, if</b> the giving of <b>the bill of divorce</b> occurred <b>before</b> the husband’s <b>death this is</b> a valid <b>bill of divorce. But if</b> the husband’s <b>death</b> occurred <b>before</b> the giving of <b>the bill of divorce</b> it <b>is not</b> a valid <b>bill of divorce. And if it is not known</b> which occurred first, <b>this is</b> a case <b>where</b> the Sages <b>said</b> there is uncertainty whether <b>she is divorced or</b> whether <b>she is not divorced.</b>
+
+Chapter 8
+
+In a case of <b>one who throws a bill of divorce to his wife, and she is in her house or in her courtyard</b> at the time, then <b>she is divorced</b> as though he placed the bill of divorce in her hand. If <b>he threw it to her in his house or in his courtyard, even if</b> the bill of divorce <b>is with her in the bed, she is not divorced.</b> If he threw the bill of divorce <b>into her lap, or into her basket</b> [<b><i>kaltah</i></b>], <b>she is divorced,</b> even if she was in her husband’s house at the time.
+If <b>he said to</b> his wife: <b>Take this promissory note,</b> and it was a bill of divorce, <b>or she found it behind him</b> and he did not tell her what it was but <b>she reads</b> what is written in <b>it and</b> discovers that <b>it is her bill of divorce, it is not</b> a valid <b>bill of divorce until he says to her: This is your bill of divorce.</b> If <b>he gave it</b> to her <b>in her hand and she</b> was <b>sleeping,</b> and he then <b>woke her, and</b> when <b>she reads</b> what is written in <b>it,</b> she finds that <b>it is her bill of divorce, it is not</b> a valid <b>bill of divorce until he says to her: This is your bill of divorce.</b> If the woman <b>was standing in the public domain</b> and her husband took the bill of divorce <b>and threw it to her,</b> if it fell <b>closer to her, she is divorced,</b> and if it fell <b>closer to him, she is not divorced.</b> If it is <b>equally balanced,</b> there is uncertainty as to whether <b>she is divorced or</b> whether <b>she is not divorced. </b>
+And the <b>same</b> <i>halakhot</i> apply <b>with regard to betrothal.</b> <b>And</b> the <b>same</b> <i>halakhot</i> apply <b>with regard to a debt.</b> If <b>his creditor said to him: Throw</b> the payment for <b>my debt to me, and he threw it to him</b> and the money fell <b>closer to the creditor,</b> the <b>creditor acquired</b> the payment. The debtor is absolved of his obligation to pay even if the money did not reach the creditor’s hand, e.g., it was stolen or lost after it was thrown and before the creditor was able to take it. If it fell <b>closer to the debtor</b> and the money was lost, <b>the debtor</b> is still <b>obligated</b> to pay. If it was <b>equally balanced</b> and was lost, <b>the two of them divide</b> it, i.e., the debtor owes half of the amount. If a woman <b>was standing on top of the roof</b> and her husband was standing below, <b>and he threw</b> a bill of divorce <b>to her, once</b> the bill of divorce <b>reaches the airspace of the roof, she is divorced.</b> If <b>he</b> was <b>above</b> on the roof <b>and she</b> was <b>below, and he threw it to her, once it leaves the area of the roof,</b> even if the wording <b>was erased or</b> the document <b>was burned</b> before it fell to the ground, <b>she is divorced.</b>
+<b>Beit Shammai say: A man may send,</b> i.e., divorce, <b>his wife with an outdated bill of divorce, and Beit Hillel prohibit</b> him from doing so. <b>And what is an outdated bill of divorce? Any</b> case <b>where he was secluded with her after he wrote it for her</b> and before he gave it to her.
+If <b>he wrote</b> the date on the bill of divorce using a calendrical system that counts years <b>in the name of a kingdom that is not legitimate,</b> or he wrote the date <b>in the name of the kingdom of Medea,</b> or <b>in the name of the Greek Empire,</b> after it ceased to exist, or he wrote the date counting <b>to the building of the Temple,</b> or counting <b>to the destruction of the Temple,</b> in all these case, the bill of divorce is not valid. In the time of the mishna, the local government was particular that documents be dated with the official government date. Therefore, the Sages instituted that this must be done in bills of divorce as well. If one deviates from this practice, the rabbinic dictates of bills of divorce have been violated, and the bill of divorce is invalid. If <b>he was in the east and he wrote</b> the location in the bill of divorce as <b>in the west,</b> or if he was <b>in the west and he wrote</b> the location in the bill of divorce as <b>in the east,</b> the bill of divorce is not valid. If he divorced her with this bill of divorce and she remarried, <b>she</b> must <b>leave</b> both <b>this</b> first husband <b>and that</b> second husband, <b>and she needs a bill of divorce from this</b> husband <b>and that</b> husband. <b>And she does not receive</b> payment of her <b>marriage contract, and not</b> the <b>profits</b> from her properties that her husband consumed, <b>and</b> she does <b>not</b> have a claim to receive <b>sustenance, and</b> she does <b>not</b> have a claim to <b>worn clothes</b> that belonged to her, but which her husband used. She cannot demand these items, <b>not of this</b> husband <b>and not of that</b> husband. <b>If she took</b> any of these items <b>from this</b> husband <b>or from that</b> husband, <b>she</b> must <b>return</b> what was taken. <b>And the child</b> that was born <b>from this</b> husband <b>or from that</b> husband that was conceived after she married the second husband is a <b>son born from an adulterous relationship [<i>mamzer</i>]. And neither this</b> husband <b>nor that</b> husband, if they are priests, is permitted to <b>become ritually impure by her</b> when she dies, which a husband may ordinarily do for his wife. <b>And neither this</b> husband <b>nor that</b> husband <b>have the rights to objects she finds, or to her earnings, or to the annulment of her vows.</b> If <b>she was an Israelite woman,</b> then through these two marriages <b>she</b> becomes <b>disqualified from</b> marrying into the <b>priesthood,</b> due to the prohibition against a priest marrying a <i>zona</i>. If she was the <b>daughter of a Levite,</b> through these two marriages she becomes prohibited <b>from</b> partaking of <b>the tithe</b> that is given to Levites. If she was the <b>daughter of a priest,</b> she becomes prohibited <b>from</b> partaking of <b><i>teruma</i>,</b> even after she returns to the house of her father the priest. <b>And the heirs of this</b> husband <b>and the heirs of that</b> husband <b>do not inherit</b> the rights to collect payment of <b>her marriage contract</b> if she dies. <b>And if</b> the husbands <b>die, the brother of this</b> first husband <b>and the brother of that</b> second husband <b>perform <i>ḥalitza</i>,</b> since she was betrothed to the second one as well, <b>and they do not consummate the levirate marriage.</b> The mishna proceeds to teach an additional <i>halakha</i> concerning a bill of divorce written not in accordance with its <i>halakhot</i>: If <b>he changed his name,</b> i.e., he wrote a different name in the bill of divorce, <b>or</b> he changed <b>her name,</b> or if he changed <b>the name of his city or the name of her city,</b> and she remarried on the basis of this bill of divorce, then <b>she</b> must <b>leave</b> both <b>this</b> first husband <b>and that</b> second husband. <b>And all of those</b> above-mentioned <b>ways</b> of penalizing a woman who remarried based on the bills of divorce detailed in the earlier clause of the mishna apply <b>to her</b> in this case as well.
+The mishna teaches another <i>halakha</i> associated with the previous <i>halakhot</i>: With regard to <b>all</b> of those cases in <b>which they said</b> that a man who died without children and left behind a widow who is, to the man’s brother, one of <b>those with whom relations are forbidden,</b> e.g., she is his wife’s sister, not only is there no levirate bond for her, but <b>the rival wives</b> of the brother who died <b>are</b> also <b>permitted</b> to marry without either levirate marriage or <i>ḥalitza</i>. The mishna discusses another case: <b>These rival wives went and married</b> another man without <i>ḥalitza</i>, <b>and these</b> widows with whom relationships were forbidden <b>were found</b> to be <b>sexually underdeveloped women</b> incapable of bearing children <b>[<i>ailonit</i>].</b> Therefore, it became clear, retroactively, that the marriage to the dead brother was never valid, and accordingly, the rival wives were never exempt from the obligation of levirate marriage due to their being the rival wives of a forbidden relationship. Consequently, the rival wives were forbidden to marry anyone else without <i>ḥalitza</i>, and the rival wives must <b>leave</b> both <b>this</b> man whom they remarried, <b>and that</b> <i>yavam</i>, i.e., they cannot enter into levirate marriage with him. <b>And all of those</b> above-mentioned <b>ways</b> of penalizing a woman who remarried based on the bills of divorce detailed in the earlier clause of the mishna apply <b>to her</b> in this case as well.
+Similarly, with regard to <b>one who marries his <i>yevama</i>, and her rival wife went and got married to another</b> man, <b>and it was found that this</b> <i>yevama</i> <b>was a sexually underdeveloped woman,</b> the rival wife must <b>leave this</b> man whom she remarried <b>and that</b> <i>yavam</i>, i.e., she cannot enter into levirate marriage with him. Because the <i>yevama</i> was a sexually underdeveloped woman, the obligation of levirate marriage never applied to her, and her levirate marriage did not exempt her rival wife. <b>And all of those</b> aforementioned <b>ways</b> of penalizing a woman who remarried based on the bills of divorce detailed in the earlier clause of the mishna apply <b>to her</b> in this case as well.
+The mishna now discusses another case: <b>A scribe wrote a bill of divorce for a man,</b> so that the man could divorce his wife with it; <b>and</b> he wrote <b>a receipt for the woman,</b> for her to give to her husband upon receiving payment of her marriage contract, verifying that she received the payment. <b>And</b> the scribe <b>erred and gave</b> the <b>bill of divorce to the woman and</b> the <b>receipt to the man, and</b> not knowing what was written in the documents that were in their possession, <b>they gave</b> what they received from the scribe <b>to each other.</b> The woman gave her husband a bill of divorce and the husband gave his wife a receipt, and consequently, there was no divorce at all. <b>And after</b> some <b>time, the bill of divorce is in the possession of the man, and the receipt is in the possession of the woman,</b> and they discover that the divorce never actually transpired. If the woman had remarried another man, <b>she</b> must <b>leave this,</b> the first husband, <b>and that,</b> the second husband. <b>And all of those</b> above-mentioned <b>ways</b> of penalizing a woman who remarried based on the bills of divorce detailed in the earlier clause of the mishna apply <b>to her</b> in this case as well. <b>Rabbi Elazar says: If</b> the bill of divorce <b>is immediately [<i>le’altar</i>] in</b> the husband’s possession, <b>this is not</b> a valid <b>bill of divorce,</b> since he clearly never gave it to her. But <b>if it is in</b> his possession <b>after</b> some <b>time,</b> then <b>this is</b> a valid <b>bill of divorce,</b> since <b>it is not in the power of the first</b> husband <b>to eliminate the right of the second</b> husband. The assumption is that the husband did in fact give her the bill of divorce in the correct manner, but at some point, he took it back from her. If <b>one wrote</b> a bill of divorce <b>to divorce his wife, and reconsidered</b> and did not give it to her, <b>Beit Shammai say:</b> Although merely writing the bill of divorce does not dissolve the marriage, by doing so <b>he disqualified her from</b> marrying into <b>the priesthood. And Beit Hillel say: Even if he gave</b> the bill of divorce <b>to her conditionally and the condition was not fulfilled,</b> and therefore the bill of divorce did not take effect, <b>he did not disqualify her from</b> marrying into <b>the priesthood.</b> A woman is disqualified from marrying into the priesthood only if the divorce takes effect.
+With regard to <b>one who divorces his wife, and</b> afterward <b>she spent the night with him at an inn [<i>befundaki</i>], Beit Shammai say: She does not require a second bill of divorce from him, and Beit Hillel say: She requires a second bill of divorce from him,</b> since they may have engaged in sexual intercourse at the inn and thereby betrothed her once again. <b>When</b> did they say this <i>halakha</i>? <b>When she was divorced following</b> the state of <b>marriage.</b> Beit Hillel <b>concede that when she was divorced following</b> the state of <b>betrothal, she does not require a second bill of divorce from him, due to</b> the fact that <b>he is not accustomed to her.</b> Therefore, there is no concern that they engaged in sexual intercourse, even though they spent the night together at the inn. If a woman <b>was married</b> by her second husband <b>on the basis of</b> receiving <b>a bare bill of divorce,</b> i.e., a folded and tied bill of divorce that is missing signatures, <b>she</b> must <b>leave</b> both <b>this,</b> the first husband, <b>and that,</b> the second husband. <b>And all of those</b> previously mentioned <b>ways</b> of penalizing a woman who remarried based on the bills of divorce detailed in the earlier mishna (79b) apply <b>to her</b> in this case as well.
+With regard to <b>a bare bill of divorce; anyone,</b> even those who are disqualified from bearing witness, <b>can complete it,</b> i.e., sign it in addition to the primary witnesses, so that it will not remain bare. This is <b>the statement of ben Nannas. Rabbi Akiva says: Not</b> all who are disqualified from bearing witness can <b>complete it. Rather, only relatives who are fit to testify in another case.</b> Rabbi Akiva permits only the inclusion of witnesses who would ordinarily be valid witnesses, but who are invalid here because they are relatives of either the husband and wife or the other witnesses. <b>And what is a bare bill of divorce?</b> It is <b>any</b> bill of divorce <b>where</b> the number of <b>its folds</b> is <b>more than</b> the number of <b>its witnesses.</b> In a folded and tied bill of divorce, the bill of divorce is folded and the folds are then tied. Instead of having two witnesses sign at the bottom of the document, witnesses would sign on each tied fold. A bare bill of divorce has more folds than signatures, i.e., some folds lack signatures.
+
+Chapter 9
+
+With regard to <b>one who divorces his wife and said to her</b> while handing her the bill of divorce: <b>You are hereby permitted to</b> marry <b>any man except [<i>ella</i>] for so-and-so, Rabbi Eliezer permits</b> her to remarry based on this divorce. <b>And the Rabbis prohibit</b> her from remarrying, as their bond is not entirely severed by this divorce, and she is therefore still considered his wife. <b>What should he do</b> so the divorce may take effect? <b>He should take it from her and hand it to her again, and</b> he should <b>say to her: You are hereby permitted to</b> marry <b>any man.</b> If <b>he wrote</b> his qualification <b>inside</b> the bill of divorce, <b>even if he then erased it,</b> the bill <b>is invalid</b> since it was not written in a valid manner.
+If a man says to his wife while handing her a bill of divorce: <b>You are hereby permitted to</b> marry <b>any man, except to</b> marry <b>my father or to</b> marry <b>your father, to</b> marry <b>my brother or to</b> marry <b>your brother, to</b> marry <b>a slave or to</b> marry <b>a gentile, or to</b> marry <b>anyone</b> to whom <b>she cannot</b> legally become <b>betrothed,</b> the divorce <b>is valid.</b> Since these men cannot betroth her anyway, his qualification is meaningless. If he says to her: <b>You are hereby permitted to</b> marry <b>any man, except</b> for when doing so violates the following: The prohibition against <b>a widow</b> being married <b>to a High Priest;</b> the prohibition against <b>a divorcée or a <i>yevama</i> who performed <i>ḥalitza</i> [<i>ḥalutza</i>]</b> being married <b>to a common priest; a <i>mamzeret</i> or a Gibeonite woman</b> being married <b>to an Israelite</b> man; <b>an Israelite woman</b> being married <b>to a <i>mamzer</i> or to a Gibeonite</b> man; <b>or</b> marrying <b>anyone</b> to whom <b>she can</b> legally become <b>betrothed, even</b> if this betrothal would be <b>a transgression,</b> such as in the aforementioned cases; in all of these cases the divorce <b>is invalid.</b> His statement renders it a partial divorce, as the woman is still not permitted to marry any man who is eligible to betroth her.
+<b>The basic,</b> essential, element <b>of a bill of divorce is: You are hereby permitted to</b> marry <b>any man.</b> <b>Rabbi Yehuda says</b> that there is also another essential sentence: <b>And this that you shall have from me is a scroll of divorce, and a letter of leave, and a bill of dismissal to go to marry any man that you wish.</b> And <b>the basic</b> element <b>of a bill of manumission</b> for a maidservant is: <b>You are hereby a free woman,</b> or: <b>You are hereby your own.</b>
+<b>Three bills of divorce are invalid</b> <i>ab initio</i>, <b>but if</b> the woman <b>marries</b> another man on the basis of one of these bills of divorce the lineage of <b>the offspring</b> from this marriage <b>is unflawed.</b> In other words, she is not considered to be a married woman who engaged in sexual intercourse with another man, which would impair the lineage of their child. These three bills are: A bill of divorce that the husband <b>wrote in his handwriting but has no</b> signatures of <b>witnesses on</b> the document at all, a case where <b>there are</b> signatures of <b>witnesses on</b> the document <b>but there is no date</b> written <b>on it,</b> and a case where <b>there is a date</b> written <b>on it, but it contains only one witness. These are</b> the <b>three invalid bills of divorce</b> with regard to which the Sages said: <b>And if she marries,</b> the lineage of <b>the offspring is unflawed.</b> <b>Rabbi Eliezer says: Even though there are no</b> signatures of <b>witnesses on</b> the document, <b>but he handed it to her in the presence of</b> two <b>witnesses,</b> it <b>is a valid</b> bill of divorce. <b>And</b> on the basis of this bill of divorce the woman <b>can collect</b> the amount written for her in her marriage contract even <b>from liened property, as</b> Rabbi Eliezer maintains that <b>the witnesses sign the bill of divorce only for the betterment of the world.</b> If no witnesses sign a bill of divorce the husband can contest its validity at any time by denying that he wrote it. Nevertheless, the witnesses’ signatures are not an essential part of a bill of divorce.
+With regard to a case of <b>two</b> men <b>who sent</b> their wives <b>two identical bills of divorce</b> with an agent, as both their names and their wives’ names are identical, <b>and</b> the two bills of divorce <b>were mixed up,</b> the agent <b>should hand both</b> bills of divorce <b>to this</b> wife <b>and both</b> of them <b>to that</b> wife, so that each wife definitely receives her bill of divorce, although it is unclear which one is hers. <b>Therefore,</b> if <b>one of</b> the bills of divorce <b>was lost</b> before it was given to both women, <b>the other is void,</b> because it is unknown which bill of divorce was meant for which woman. With regard to <b>five</b> husbands <b>who wrote a general wording in the bill of divorce,</b> i.e., who wrote one common bill of divorce for their wives with a single formula, writing that <b>so-and-so divorces</b> his wife <b>so-and-so, and so-and-so</b> divorces <b>so-and-so, and the witnesses</b> signed <b>below,</b> in this case <b>all</b> of these bills of divorce that were combined into one bill <b>are valid; and</b> the bill <b>must be handed to each and every</b> wife individually, so they will all be divorced by it. If the scribe <b>was writing</b> a separate <b>formula</b> in the bill of divorce <b>for each and every</b> couple, <b>and the witnesses</b> signed <b>below,</b> the formula <b>with which the witnesses’</b> signatures <b>are read is valid.</b> In other words, the formula directly underneath which they signed is valid, and the others are not valid.
+With regard to <b>two bills of divorce that</b> a scribe <b>wrote</b> on the same paper <b>one next to the other, and</b> the signatures of <b>two Hebrew witnesses,</b> i.e., witnesses who signed in Hebrew from right to left, <b>extend from underneath this</b> bill of divorce on the right <b>to underneath that</b> bill of divorce on the left, <b>and</b> the signatures of <b>two Greek witnesses,</b> i.e., who signed in Greek from left to right, <b>extend from underneath that</b> bill of divorce on the left <b>to underneath this</b> bill of divorce on the right, the bill of divorce <b>with which the</b> names of the <b>first</b> two <b>witnesses are read [<i>nikra’in</i>] is valid.</b> The other bill of divorce is invalid, as it is not considered signed by these witnesses. If <b>one witness</b> signed in <b>Hebrew</b> from right to left, <b>and one witness</b> signed beneath him in <b>Greek</b> from left to right, <b>and</b> underneath that signature <b>one witness</b> signed in <b>Hebrew, and</b> beneath him <b>one witness</b> signed in <b>Greek,</b> with the signatures <b>extending from underneath this</b> bill of divorce <b>to underneath that</b> bill of divorce, <b>both</b> bills of divorce <b>are invalid.</b>
+If a scribe <b>left out part of the bill of divorce and wrote it in the second column,</b> i.e., the bill of divorce is written in two columns on one paper, <b>and the</b> signatures of the <b>witnesses are beneath</b> the second column, it is a <b>valid</b> bill of divorce. If the <b>witnesses signed at the top of the column, on the side, or on the back of an ordinary,</b> non-folded <b>bill of divorce,</b> it is <b>invalid.</b> If the scribe <b>placed the top of this</b> bill of divorce <b>next to the top of that</b> bill of divorce so that both are written in the same column but with the text in opposite directions, <b>and the witnesses</b> signed <b>in the middle,</b> between the bills of divorce, <b>both</b> bills of divorce <b>are invalid.</b> If he placed <b>the end of this</b> bill of divorce <b>next to the end of that</b> bill of divorce, <b>and the witnesses</b> signed <b>in the middle</b> between them, the bill of divorce <b>with which the witnesses’</b> signatures <b>are read,</b> i.e., the bill that is written in the same direction as the signatures, <b>is valid.</b> If he placed <b>the top of this</b> bill of divorce <b>next to the end of that</b> bill of divorce, <b>and the witnesses</b> signed <b>in the middle,</b> the bill of divorce <b>at the end of which the witnesses are read,</b> i.e., the upper bill of divorce, <b>is valid.</b>
+With regard to <b>a bill of divorce that was written in Hebrew and its witnesses</b> signed <b>in Greek,</b> or that was written <b>in Greek and its witnesses</b> signed <b>in Hebrew,</b> or in which <b>one witness</b> signed <b>in Hebrew and one witness</b> signed <b>in Greek,</b> or if a bill of divorce has <b>the writing of a scribe,</b> and the scribe identifies his handwriting, <b>and</b> one <b>witness</b> verifies his signature, it is <b>valid</b> as though two witnesses testified to ratify their signatures. As for the wording of the signature, if a witness signed: <b>So-and-so, witness,</b> without mentioning his father’s name, it is <b>valid.</b> Similarly, if he did not write his name and instead wrote: <b>Son of so-and-so, witness,</b> it is <b>valid.</b> If he wrote: <b>So-and-so, son of so-and-so, but did not write</b> the word <b>witness,</b> it is <b>valid. And this is what the scrupulous people of Jerusalem would do,</b> i.e., they would sign without the word witness. As for the names of the husband and wife, if the scribe <b>wrote his surname [<i>ḥanikhato</i>]</b> or nickname <b>and her surname</b> or nickname, it is <b>valid.</b> With regard to <b>a bill of divorce</b> that the husband <b>was compelled</b> by the court to write and give his wife, if he was compelled <b>by a Jewish</b> court it is <b>valid, but</b> if he was compelled <b>by gentiles</b> it is <b>invalid. But with regard to gentiles they may beat him</b> at the request of the Jewish court <b>and say to him: Do what the Jews are telling you, and it is a valid</b> divorce.
+If <b>a rumor circulated in the city</b> that an unmarried woman is <b>betrothed, she is</b> considered to be <b>betrothed.</b> Similarly, if a rumor circulated that a married woman is <b>divorced, she is divorced, provided there is no</b> valid alternative <b>explanation [<i>amatla</i>]</b> for the rumor. <b>What is</b> considered a valid <b>explanation?</b> For example, it is a case where there is a rumor that <b>so-and-so divorced his wife</b> but that the bill of divorce was given to her <b>conditionally.</b> It is therefore possible that the condition was not fulfilled and she is not actually divorced. Similarly, if there is a rumor that a woman was betrothed but that the man <b>threw her betrothal,</b> i.e., the money or document of betrothal, <b>to her,</b> and it is <b>uncertain</b> whether it was <b>closer to her</b> and <b>uncertain</b> whether it was <b>closer to him,</b> and therefore the status of their betrothal is likewise uncertain, <b>this is</b> considered a valid <b>explanation.</b>
+<b>Beit Shammai say: A man may not divorce his wife unless he finds</b> out <b>about her</b> having engaged in <b>a matter of forbidden sexual intercourse [<i>devar erva</i>],</b> i.e., she committed adultery or is suspected of doing so, <b>as it is stated: “Because he has found some unseemly matter [<i>ervat davar</i>] in her,</b> and he writes her a scroll of severance” (Deuteronomy 24:1). <b>And Beit Hillel say:</b> He may divorce her <b>even</b> due to a minor issue, e.g., because <b>she burned</b> or over-salted <b>his dish, as it is stated: “Because he has found some unseemly matter in her,”</b> meaning that he found any type of shortcoming in her. <b>Rabbi Akiva says:</b> He may divorce her <b>even</b> if <b>he found another woman</b> who is <b>better looking than her</b> and wishes to marry her, <b>as it is stated</b> in that verse: <b>“And it comes to pass, if she finds no favor in his eyes”</b> (Deuteronomy 24:1).
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+Mishnah Gittin
+משנה גיטין
+Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri
+https://archive.org/details/MishnaCorrectedKaufman00WHOLE
+
+משנה גיטין
+
+
+
+Chapter 1
+
+<small>א</small>
+הַמֵּבִיא גֵּט מִמְּדִינַת הַיָּם, 
+צָרִיךְ שֶׁיֹּאמַר: 
+"בְּפָנַי נִכְתַּב וּבְפָנַי נִתְחַתַּם". 
+רַבָּן גַּמְלִיאֵל אוֹמֵר: 
+אַף הַמֵּבִיא מֵרְקָם וּמִן הַהֶגֶר.  
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+אֲפִלּוּ מִכְּפַר לוּדִים לְלוֹד.  
+וַחֲכָמִים אוֹמְרִים: 
+אֵינוּ צָרִיךְ שֶׁיֹּאמַר: 
+"בְּפָנַי נִכְתַּב וּבְפָנַי נִתְחַתַּם", 
+אֶלָּא הַמֵּבִיא מִמְּדִינַת הַיָּם, וְהַמּוֹלִיךְ. 
+וְהַמֵּבִיא מִמְּדִינָה לִמְדִינָה [בִ]מְדִינַת הַיָּם, &lt;הבי"ת מחוקה&gt;
+צָרִיךְ שֶׁיֹּאמַר: 
+"בְּפָנַי נִכְתַּב וּבְפָנַי נִתְחַתַּם", 
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+אֲפִלּוּ מֵהַגְמוֹנְיָה לְהַגְמוֹנְיָה. 
+
+<small>ב</small>
+רְבִּי יְהוּדָה אוֹמֵר: 
+מֵרְקָם לַמִּזְרָח וּרְקָם כַּמִּזְרָח, 
+מֵאַשְׁקְלוֹן לַדָּרוֹם וְאַשְׁקְלוֹן כַּדָּרוֹם, 
+מֵעַכּוֹ לַצָּפוֹן וְעַכּוֹ כַצָּפוֹן.  
+רְבִּי מֵאִיר אוֹמֵר: 
+עַכּוֹ כְאֶרֶץ יִשְׂרָאֵל לַגִּטִּים. 
+
+<small>ג</small>
+הַמֵּבִיא גֵּט מֵאֶרֶץ יִשְׂרָאֵל, 
+אֵינוּ צָרִיךְ שֶׁיֹּאמַר: 
+"בְּפָנַי נִכְתַּב וּבְפָנַי נִתְחַתַּם", 
+אִם יֵשׁ עָלָיו עוֹרְרִים, 
+נִתְקַיַּם בְּחוֹתָמָיו.  
+וְהַמֵּבִיא גֵּט מִמְּדִינַת הַיָּם, 
+אֵינוּ יָכוֹל שֶׁיֹּאמַר: 
+"בְּפָנַי נִכְתַּב וּבְפָנַי נִתְחַתַּם", 
+אִם יֵשׁ עָלָיו עֵדִים, 
+נִתְקַיַּם בְּחוֹתָמָיו.  
+
+<small>ד</small>
+אֶחָד גִּטֵּי נָשִׁים וְאֶחָד שַׁחְרוּרֵי עֲבָדִים, 
+שָׁוִים בַּמּוֹלִיךְ וּמֵבִיא.  
+זוֹ אַחַת מִן הַדְּרָכִים 
+שֶׁשָּׁווּ גִטֵּי נָשִׁים לְשַׁחְרוּרֵי עֲבָדִים. 
+
+<small>ה</small>
+כָּל גֵּט שֶׁיֵּשׁ עָלָיו עֵד כּוּתִי, פָּסוּל, 
+חוּץ מִגִּטֵּי נָשִׁים וְשַׁחְרוּרֵי עֲבָדִים. 
+מַעֲשֶׂה שֶׁהֵבִיאוּ לִפְנֵי רַבָּן גַּמְלִיאֵל לִכְפַר עָתְנִי גֵּט אִשָּׁה, 
+וְהָיוּ עֵדָיו עֵדֵי כוּתִים, וְהִכְשִׁיר.  
+כָּל הָאַשְׁטָרוֹת הָעוֹלִים בְּעַרְכָאוֹת שֶׁלַּגּוֹיִם, 
+אַף עַל פִּי שֶׁחוֹתְמֵיהֶם גּוֹיִם, כְּשֵׁרִים, 
+חוּץ מִגִּטֵּי נָשִׁים וְשַׁחְרוּרֵי עֲבָדִים. 
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+כֻּלָּם כְּשֵׁרִים, 
+לֹא הָזְכָּרוּ אֶלָּא בִזְמַן שֶׁנֶּעֱשׁוּ לַהֶדְיוֹט. 
+
+<small>ו</small>
+הָאוֹמֵר: 
+"תֵּן גֵּט זֶה לְאִשְׁתִּי וּשְׁטַר שַׁחְרוּר זֶה לְעַבְדִּי", 
+אִם רָצָה לְהַחְזִיר בִּשְׁנֵיהֶן, יַחְזִיר.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+וַחֲכָמִים אוֹמְרִים: 
+בְּגִטֵּי נָשִׁים, אֲבָל לֹא בְשַׁחְרוּרֵי עֲבָדִים, 
+לְפִי שֶׁזָּכִים לְאָדָם שֶׁלֹּא בְּפָנָיו, 
+וְאֵין חָבִים לוֹ אֶלָּא בְּפָנָיו. 
+שֶׁאִם יִרְצֶה שֶׁלֹּא לָזוּן אֶת עַבְדּוֹ, רַשַּׁי, 
+וְשֶׁלֹּא לָזוּן אֶת אִשְׁתּוֹ, אֵינוּ רַשַּׁי.  
+אָמַר לָהֶן: 
+וַהֲרֵי הוּא פוֹסֵל אֶת עַבְדּוֹ מִן הַתְּרוּמָה, 
+כַּשֵּׁם שֶׁהוּא פוֹסֵל אֶת אִשְׁתּוֹ? 
+אָמְרוּ לוֹ: 
+מִפְּנֵי שֶׁהוּא קִנְיָנוֹ.  
+הָאוֹמֵר: 
+"תְּנוּ גֵט זֶה לְאִשְׁתִּי, &lt;תֵּן&gt;
+וּשְׁטַר שַׁחְרוּר זֶה לְעַבְדִּי!" 
+וּמֵת, 
+לֹא יִתְּנוּ לְאַחַר מִיתָה. 
+"תְּנוּ מָנֶה לְאִישׁ פְּלוֹנִי!" 
+וּמֵת, 
+יִתְּנוּ לְאַחַר הַמִּיתָה. 
+
+
+
+
+
+Chapter 2
+
+<small>א</small>
+הַמֵּבִיא גֵּט מִמְּדִינַת הַיָּם וְאָמַר: 
+"בְּפָנַי נִכְתַּב, אֲבָל לֹא בְפָנַי נִתְחַתַּם"; 
+"בְּפָנַי נִתְחַתַּם, אֲבָל לֹא בְפָנַי נִכְתַּב"; 
+"בְּפָנַי נִכְתַּב כֻּלּוֹ וּבְפָנַי נִתְחַתַּם חֶצְיוֹ"; 
+"בְּפָנַי נִכְתַּב חֶצְיוֹ וּבְפָנַי נִתְחַתַּם כֻּלּוֹ", 
+פָּסוּל.  
+אֶחָד אוֹמֵר "בְּפָנַי נִכְתַּב", 
+וְאֶחָד אוֹמֵר "בְּפָנַי נִתְחַתַּם", 
+פָּסוּל.  
+שְׁנַיִם אוֹמְרִין "בְּפָנֵינוּ נִכְתַּב", 
+וְאֶחָד אוֹמֵר "בְּפָנַי נִתְחַתַּם", 
+פָּסוּל. 
+וּרְבִּי יְהוּדָה מַכְשִׁיר.  
+אֶחָד אוֹמֵר "בְּפָנַי נִכְתַּב", 
+וּשְׁנַיִם אוֹמְרִין "בְּפָנֵינוּ נִתְחַתַּם", 
+כָּשֵׁר. 
+
+<small>ב</small>
+נִכְתַּב בַּיּוֹם וְנִתְחַתַּם בַּיּוֹם, 
+בַּלַּיְלָה וְנִתְחַתַּם בַּלַּיְלָה, 
+בַּלַּיְלָה וְנִתְחַתַּם בַּיּוֹם, 
+כָּשֵׁר.  
+בַּיּוֹם וְנִתְחַתַּם בַּלַּיְלָה, 
+פָּסוּל. 
+רְבִּי שִׁמְעוֹן מַכְשִׁיר, 
+שֶׁהָיָה רְבִּי שִׁמְעוֹן אוֹמֵר: 
+כָּל הַגִּטִּין שֶׁנִּכְתָּבוּ בַיּוֹם וְנִתְחַתְּמוּ בַלַּיְלָה, 
+פְּסוּלִין, חוּץ מִגִּטֵּי נָשִׁים. 
+
+<small>ג</small>
+בַּכֹּל כּוֹתְבִים: 
+בַּדְּיוֹ, בַּסִּקְרָא, בְּקוֹמוֹס, וּבִקְלָקַנְתוֹס, 
+וּבְכָל דָּבָר שֶׁהוּא רוֹשֵׁם.  
+אֵין כּוֹתְבִין לֹא בְמַשְׁקִים, 
+וְלֹא בְמֵי פֵרוֹת, 
+וְלֹא בְכָל דָּבָר שֶׁאֵינוּ שֶׁלְּקַיָּמָה. 
+עַל הַכֹּל כּוֹתְבִין: 
+עַל הֶעָלֶה שֶׁלַּזַּיִת, 
+וְנוֹתְנִין לָהּ אֶת הַזַּיִת.
+וְעַל הַקֶּרֶן שֶׁלַּפָּרָה, 
+לָהּ אֶת הַפָּרָה. 
+עַל וְנוֹתְנִין יָד שֶׁלָּעֶבֶד, 
+וְנוֹתְנִין לָהּ אֶת הָעֶבֶד.  
+רְבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: 
+אֵין כּוֹתְבִין לֹא עַל דָּבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים, 
+אַף לֹא עַל הָאֳכָלִים. 
+
+<small>ד</small>
+אֵין כּוֹתְבִין בִּמְחֻבָּר לַקַּרְקַע.  
+כְּתָבוֹ בִמְחֻבָּר, וּתְלָשׁוֹ וְחִתְּמוֹ וּנְתָנוֹ לָהּ, 
+כָּשֵׁר. 
+רְבִּי יְהוּדָה פוֹסֵל, 
+עַד שֶׁתְּהֵא כְתִיבָתוֹ וְחִתּוּמוֹ בַתָּלוּשׁ.  
+רְבִּי יְהוּדָה בֶן בְּתִירָה אוֹמֵר: 
+אֵין כּוֹתְבִין לֹא עַל הַנְּיָר הַמָּחוּק, 
+וְלֹא עַל הַדִּפְתְּרָא, 
+מִפְּנֵי שֶׁהוּא יָכוֹל לְהִזְדַּיֵּף. 
+וַחֲכָמִים מַכְשִׁירִין. 
+
+<small>ה</small>
+הַכֹּל כְּשֵׁרִים לִכְתֹּב אֶת הַגֵּט, 
+אֲפִלּוּ חֵרֵשׁ שׁוֹטֶה וְקָטָן.  
+הָאִשָּׁה כוֹתֶבֶת אֶת גִּטָּהּ, 
+וְהָאִישׁ כּוֹתֵב אֶת שׁוֹבָרוֹ, 
+שֶׁאֵין קִיּוּם הַגֵּט אֶלָּא בְחוֹתָמָיו.  
+הַכֹּל כְּשֵׁרִים לְהָבִיא אֶת הַגֵּט, 
+חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן, סוֹמֵא וְנָכְרִי. 
+
+<small>ו</small>
+קִבֵּל הַקָּטָן וְהִגְדִּיל, 
+חֵרֵשׁ וְנִתְפַּקַּח, 
+סוֹמֵא וְנִתְפַּתַּח, 
+שׁוֹטֶה וְנִשְׁתַּפָּה, 
+נָכְרִי וְנִתְגַּיַּר, 
+פָּסוּל.  
+
+<small>ז</small>
+אֲבָל פִּקֵּחַ וְנִתְחָרַשׁ וְחָזַר וְנִתְפַּקַּח, 
+פִּתֵּחַ וְנִסְתַּמָּא וְחָזַר וְנִתְפַּתַּח, 
+שָׁפוּי וְנִשְׁתַּטָּה וְחָזַר וְנִשְׁתַּפָּה, 
+כָּשֵׁר.  
+זֶה הַכְּלָל: 
+כָּל שֶׁתְּחִלָּתוֹ וְסוֹפוֹ בְדַעַת, כָּשֵׁר. 
+
+<small>ח</small>
+אַף הַנָּשִׁים שֶׁאֵינָן נֶאֱמָנוֹת לוֹמַר "מֵת בַּעְלָהּ", 
+נֶאֱמָנוֹת לְהָבִיא אֶת גִּטָּהּ: 
+חֲמוֹתָהּ, וּבַת חֲמוֹתָהּ, 
+וְצָרָתָהּ, וִיבִמְתָּהּ, וּבַת בַּעְלָהּ.  
+מַה בֵּין גֵּט לַמִּיתָה? 
+שֶׁהַכְּתָב מוֹכִיחַ.  
+הָאִשָּׁה עַצְמָהּ מְבִיאָה גִטָּהּ, 
+וּבִלְבַד שֶׁתְּהֵא צְרִיכָה לוֹמַר: 
+"בְּפָנַי נִכְתַּב וּבְפָנַי נִתְחַתַּם". 
+
+
+
+
+
+Chapter 3
+
+<small>א</small>
+כָּל גֵּט שֶׁנִּכְתַּב שֶׁלֹּא לְשֵׁם אִשָּׁה, פָּסוּל.  
+כֵּיצַד? 
+הָיָה עוֹבֵר בַּשּׁוּק וְשָׁמַע קוֹל הַסּוֹפְרִים מַקְרִים: 
+"אִישׁ פְּלוֹנִי מְגָרֵשׁ אֶת פְּלוֹנִית מִמְּקוֹם פְּלוֹנִי", 
+וְאָמַר "זֶה שְׁמִי וְזֶה שֵׁם אִשְׁתִּי", 
+פָּסוּל מִלְּגָרֵשׁ בּוֹ.  
+יוֹתֵר מִכֵּן: &lt;יתר&gt;
+כָּתַב לְגָרֵשׁ אֶת אִשְׁתּוֹ וְנִמְלַךְ, 
+מְצָאוֹ בֶן עִירוֹ וְאָמַר לוֹ: 
+"שְׁמִי כִשְׁמָךְ וְשֵׁם אִשְׁתִּי כְּשֵׁם אִשְׁתָּךְ", 
+פָּסוּל מִלְּגָרֵשׁ בּוֹ.  
+יוֹתֵר מִכֵּן: &lt;יתר&gt;
+יֵשׁ לוֹ שְׁתֵּי נָשִׁים שֶׁשְּׁמוֹתֵיהֶן שָׁוִים, 
+כָּתַב לְגָרֵשׁ בּוֹ אֶת הַגְּדוֹלָה, 
+לֹא יְגָרֵשׁ בּוֹ אֶת הַקְּטַנָּה. 
+יוֹתֵר מִכֵּן: &lt;יתר&gt;
+אָמַר לַלִּבְלָר: 
+"כְּתֹב אֵי זוֹ שֶׁאֶרְצֶה אֲגָרֵשׁ", 
+פָּסוּל מִלְּגָרֵשׁ בּוֹ. 
+
+<small>ב</small>
+הַכּוֹתֵב תּוֹפְסֵי גִטִּים, 
+צָרִיךְ שֶׁיַּנִּיחַ מְקוֹם הָאִישׁ וּמְקוֹם הָאִשָּׁה, 
+וּמְקוֹם הַזְּמַן; 
+שְׁטַר מַלְוָה, 
+צָרִיךְ שֶׁיַּנִּיחַ מְקוֹם הַלֹוֶה וּמְקוֹם הַמַּלְוֶה, 
+וּמְקוֹם הַמָּעוֹת, וּמְקוֹם הַזְּמַן; 
+שְׁטָרֵי מַקָּח, 
+צָרִיךְ שֶׁיַּנִּיחַ מְקוֹם הַלּוֹקֵחַ וּמְקוֹם הַמּוֹכֵר, 
+וּמְקוֹם הַמָּעוֹת, וּמְקוֹם הַשָּׂדֶה, וּמְקוֹם הַזְּמַן, 
+מִפְּנֵי הַתַּקָּנָה.  
+רְבִּי יְהוּדָה פוֹסֵל בְּכֻלָּם.  
+רְבִּי אֶלְעָזָר מַכְשִׁיר בְּכֻלָּם, 
+חוּץ מִגִּטֵּי נָשִׁים, שֶׁנֶּאֱמַר: (דברים כד,ג) 
+"וְכָתַב לָהּ", לִשְׁמָהּ. 
+
+<small>ג</small>
+הַמֵּבִיא גֵּט וְאָבַד מִמֶּנּוּ, 
+אִם מְצָאוֹ עַל אֲתָר, כָּשֵׁר, 
+וְאִם לָאו, פָּסוּל. 
+מְצָאוֹ בַחֲפִיסָה אוֹ בִגְלוֹסְקְמָא, &lt;glōssókomon: קופסה.="" בגלוקומא=""&gt;
+אִם הִכִּירוֹ, כָשֵׁר.  
+הַמֵּבִיא גֵּט וְהִנִּיחוֹ זָקֵן אוֹ חוֹלֶה, 
+נוֹתְנוֹ לָהּ בְּחֶזְקַת שֶׁהוּא קַיָּם.  
+בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לַכֹּהֵן, 
+וְהָלַךְ בַּעְלָהּ לִמְדִינַת הַיָּם, 
+אוֹכֶלֶת בִּתְרוּמָה בְּחֶזְקַת שֶׁהוּא קַיָּם.  
+הַשּׁוֹלֵחַ חַטָּאתוֹ מִמְּדִינַת הַיָּם, 
+מַקְרִיבִין אוֹתָהּ בְּחֶזְקַת שֶׁהוּא קַיָּם. 
+
+<small>ד</small>
+שְׁלֹשָׁה דְבָרִים 
+אָמַר רְבִּי אֱלִיעֶזֶר בֶּן פַּרְטָה לִפְנֵי חֲכָמִים, 
+וְקִיְּמוּ אֶת דְּבָרָיו: &lt;ניקיימו על&gt;
+עַל עִיר שֶׁהִקִּיפוּהָ כַרְקוֹם, &lt;kharákōma: גדר="" עמודי="" עץ,="" מחנה="" מבוצר=""&gt;
+וְעַל הַסְּפִינָה הַמִּטָּרֶפֶת בַּיָּם, 
+וְעַל הַיּוֹצֵא לִדּוֹן, 
+שֶׁהֵן בְּחֶזְקַת קַיָּמִין; 
+אֲבָל עִיר שֶׁכְּבָשָׁהּ כַּרְקוֹם, &lt;כורקום&gt;
+וּסְפִינָה שֶׁאָבְדָה בַיָּם, 
+וְעַל הַיּוֹצֵא לֵהָרֵג, 
+נוֹתְנִין עֲלֵיהֶן חֻמְרֵי חַיִּים וְחֻמְרֵי מֵתִים: 
+בַּת יִשְׂרָאֵל לַכֹּהֵן, וּבַת כֹּהֵן לְיִשְׂרָאֵל, 
+לֹא תֹאכַל בִּתְרוּמָה. 
+
+<small>ה</small>
+הַמֵּבִיא גֵּט בְּאֶרֶץ יִשְׂרָאֵל וְחָלָה, 
+הֲרֵי זֶה מְשַׁלְּחוֹ בְיַד אַחֵר.  
+אִם אָמַר לוֹ: 
+"טֹל לִי מִמֶּנָּה חֵפֶץ פְּלוֹנִי", 
+לֹא יְשַׁלְּחֶנּוּ בְיַד אַחֵר, 
+מִפְּנֵי שֶׁאֵין רְצוֹנוֹ שֶׁיְּהֵא פִקְדוֹנוֹ בְיַד אַחֵר. 
+
+<small>ו</small>
+הַמֵּבִיא גֵּט מִמְּדִינַת הַיָּם וְחָלָה, 
+עוֹשֶׂה בֵית דִּין וּמְשַׁלְּחוֹ, וְאוֹמֵר לִפְנֵיהֶן: 
+"בְּפָנַי נִכְתַּב וּבְפָנַי נִתְחַתַּם". 
+אֵין הַשָּׁלִיחַ הָאַחֲרוֹן צָרִיךְ שֶׁיֹּאמַר: 
+"בְּפָנַי נִכְתַּב וּבְפָנַי נִתְחַתַּם". 
+אֶלָּא אוֹמֵר: 
+"שְׁלוּחַ בֵּית דִּין אָנִי". 
+
+<small>ז</small>
+הַמַּלְוֶה מָעוֹת אֶת הַכֹּהֵן, וְאֶת הַלֵּוִי, וְאֶת הֶעָנִי, 
+לִהְיוֹת מַפְרִישׁ עֲלֵיהֶן מֵחֶלְקָן, 
+מַפְרִישׁ עֲלֵיהֶן בְּחֶזְקַת שֶׁהֵן קַיָּמִין, 
+וְאֵינוּ חוֹשֵׁשׁ שֶׁמֵּא מֵת כֹּהֵן, אוֹ לֵוִי, 
+אוֹ שֶׁמֵּא הֶעְשִׁיר הֶעָנִי.  
+מֵתוּ, 
+צָרִיךְ לִטֹּל רְשׁוּת מִן הַיּוֹרְשִׁים; 
+וְאִם הִלְוָן בִּפְנֵי בֵית דִּין, 
+אֵינוּ צָרִיךְ לִטֹּל רְשׁוּת. 
+
+<small>ח</small>
+הִנִּיחַ פֵּרוֹת לִהְיוֹת מַפְרִישׁ עֲלֵיהֶן תְּרוּמָה וּמַעַשְׂרוֹת, 
+מָעוֹת לִהְיוֹת מַפְרִישׁ עֲלֵיהֶן מַעֲשֵׂר שֵׁנִי, 
+מַפְרִישׁ עֲלֵיהֶן בְּחֶזְקַת שֶׁהֵן קַיָּמִין.  
+וְאִם אָבָדוּ, 
+הֲרֵי זֶה חוֹשֵׁשׁ מֵעֵת לְעֵת.  
+דִּבְרֵי רְבִּי אֶלִיעֶזֶר.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+בִּשְׁלֹשָׁה פְרָקִים בּוֹדְקִין אֶת הַיַּיִן: 
+בְּקָדִים שֶׁלְּמוֹצָאֵי הֶחָג, 
+וּבְהוֹצָאַת סְמָדַר, 
+בְּשָׁעַת כְּנֵיסַת מַיִם לַבֹּסֶר. 
+
+
+
+
+
+Chapter 4
+
+<small>א</small>
+הַשּׁוֹלֵחַ גֵּט לְאִשְׁתּוֹ וְהִגִּיעַ בַּשָּׁלִיחַ, 
+אוֹ שֶׁשִּׁלַּח אַחֲרָיו שָׁלִיחַ, אָמַר לוֹ: 
+"גֵּט שֶׁנָּתַתִּי לָךְ בָּטֵל הוּא", 
+הֲרֵי זֶה בָטֵל.  
+קִדֵּם אֵצֶל אִשְׁתּוֹ, 
+אוֹ שֶׁשִּׁלַּח אֶצְלָהּ שָׁלִיחַ, אָמַר לָהּ: 
+"גֵּט שֶׁשָּׁלַחְתִּי לִיךְ בָּטֵל הוּא", 
+הֲרֵי זֶה בָטֵל.  
+אִם מִשֶּׁהִגִּיעַ גֵּט עַל יָדָהּ, 
+אֵינוּ יָכוֹל לְבַטְּלוֹ. 
+
+<small>ב</small>
+בָּרִאשׁוֹנָה, 
+הָיָה עוֹשֶׂה בֵית דִּין בְּמָקוֹם אַחֵר וּמְבַטְּלוֹ. 
+הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁלֹּא יְהוּ עוֹשִׂין כֵּן, 
+מִפְּנֵי תִקּוּן הָעוֹלָם.  
+בָּרִאשׁוֹנָה, 
+הָיָה מְשַׁנֶּה שְׁמוֹ וּשְׁמָהּ וְשֵׁם עִירוֹ וְשֵׁם עִירָהּ. 
+הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁיְּהֵא כוֹתֵב: 
+"אִישׁ פְּלוֹנִי וְכָל שֵׁם שֶׁיֶּשׁ לוֹ, 
+אִשָּׁה פְלוֹנִית וְכָל שׁוּם שֶׁיֶּשׁ לָהּ", 
+מִפְּנֵי תִקּוּן הָעוֹלָם. 
+
+<small>ג</small>
+אֵין אַלְמָנָה נִפְרַעַת מִנִּכְסֵי יְתוֹמִים אֶלָּא בִשְׁבוּעָה.  
+נִמְנְעוּ מִלְּהַשְׁבִּיעַ. 
+הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן, 
+שֶׁתְּהֵא נוֹדֶרֶת לַיְתוֹמִים כָּל שֶּׁיִּרְצוּ, 
+וְגוֹבָה אֶת כְּתֻבָּתָהּ.  
+וְהָעֵדִים חוֹתְמִין עַל הַגֵּט, 
+מִפְּנֵי תִקּוּן הָעוֹלָם.  
+הֶלֵּל הִתְקִין לִפְרוֹזְבּוֹל, 
+מִפְּנֵי תִקּוּן הָעוֹלָם. 
+
+<small>ד</small>
+עֶבֶד שֶׁנִּשְׁבָּה וּפְדָאוּהוּ, 
+לְשֵׁם עֶבֶד, יִשְׁתַּעְבֵּד, 
+לְשֵׁם בֶּן חֹרִין, לֹא יִשְׁתַּעְבֵּד.  
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+בֵּין כָּךְ וּבֵין כָּךְ, יִשְׁתַּעְבֵּד.  
+עֶבֶד שֶׁעֲשָׂאוֹ רַבּוֹ אַפּוֹתִיקִי לַאֲחֵרִים וְשִׁחְרְרוֹ, 
+שׁוּרַת הַדִּין, אֵין הָעֶבֶד חַיָּב כְּלוּם.  
+אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם, 
+כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חֹרִין, 
+וְכוֹתֵב שְׁטָר עַל דָּמָיו.  
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+אֵינוּ כוֹתֵב, אֶלָּא מְשַׁחְרֵר. 
+
+<small>ה</small>
+מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חֹרִין, 
+עוֹבֵד אֶת רַבּוֹ יוֹם אֶחָד, 
+וְאֶת עַצְמוֹ יוֹם אֶחָד.  
+כְּדִבְרֵי בֵית הֶלֵּל.  
+בֵּית שַׁמַּי אוֹמְרִים: 
+תִּקַּנְתֶּם אֶת רַבּוֹ, וְאֶת עַצְמוֹ לֹא תִקַּנְתֶּם. 
+לִשָּׂא שִׁפְחָה אֵינוּ יָכוֹל, בַּת חֹרִין אֵינוּ יָכוֹל.  
+יִבָּטֵל? 
+וַהֲלֹא לֹא נִבְרָא הָעוֹלָם אֶלָּא לְפִרְיָה וְרִבְיָה, 
+שֶׁנֶּאֱמַר: (ישעיה מה,יח) 
+"לֹא תֹהוּ בְרָאָהּ, לָשֶׁבֶת יְצָרָהּ"! 
+אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם, 
+כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חוֹרִים, 
+וְכוֹתֵב שְׁטָר עַל חֲצִי דָמָיו.  
+חָזְרוּ בֵית הֶלֵּל לְהוֹדוֹת כְּדִבְרֵי בֵית שַׁמַּי. 
+
+<small>ו</small>
+הַמּוֹכֵר אֶת עַבְדּוֹ לַגּוֹיִם אוֹ לְחוּץ לָאָרֶץ, 
+יָצָא בֶן חוֹרִין.  
+אֵין פּוֹדִין אֶת הַשְּׁבוּיִים יָתֵר עַל דְמֵיהֶם, 
+מִפְּנֵי תִקּוּן הָעוֹלָם.  
+וְאֵין מַבְרִיחִין אֶת הַשְּׁבוּיִים, 
+מִפְּנֵי תִקּוּן הָעוֹלָם.  
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+מִפְּנֵי תַקָּנַת הַשְּׁבוּיִים.  
+אֵין לוֹקְחִים סְפָרִים תְּפִלִּין וּמְזוּזוֹת מִן הַגּוֹיִם 
+יָתֵר עַל דְמֵיהֶם, 
+מִפְּנֵי תִקּוּן הָעוֹלָם. 
+
+<small>ז</small>
+הַמּוֹצִיא אֶת אִשְׁתּוֹ, 
+מִשֵּׁם שֵׁם רָע, לֹא יַחְזִיר; 
+מִשֵּׁם נֶדֶר, לֹא יַחְזִיר.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+כָּל נֶדֶר שֶׁיָּדְעוּ בוֹ הָרַבִּים, לֹא יַחְזִיר, 
+וְשֶׁלֹּא יָדְעוּ בוֹ הָרַבִּים, יַחְזִיר.  
+רְבִּי מֵאִיר אוֹמֵר: 
+כָּל נֶדֶר שֶׁהוּא צָרִיךְ חֲקִירַת חָכָם, לֹא יַחְזִיר, 
+וְשֶׁאֵינוּ צָרִיךְ חֲקִירַת חָכָם, יַחְזִיר.  
+אָמַר רְבִּי אֶלְעָזָר: 
+לֹא אָסְרוּ זֶה אֶלָּא מִפְּנֵי זֶה.  
+אָמַר רְבִּי יוֹסֵה בִרְבִּי יְהוּדָה: 
+מַעֲשֶׂה בְצַיְדָן בְּאֶחָד שֶׁאָמַר לְאִשְׁתּוֹ: 
+"קֻנָּם שֶׁאֵינִי מְגָרְשִׁיךְ", וְגֵרְשָׁהּ, &lt;מְגָרְשֵׁךְ&gt;
+וְהִתִּירוּ לוֹ חֲכָמִין שֶׁיַּחְזִירֶנָּה, 
+מִפְּנֵי תִקּוּן הָעוֹלָם. 
+
+<small>ח</small>
+הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשֵּׁם אַיְלוֹנִית, 
+רְבִּי יְהוּדָה אוֹמֵר: 
+לֹא יַחְזִיר.  
+וַחֲכָמִים אוֹמְרִים: 
+יַחְזִיר.  
+נִשֵּׂאת לְאַחֵר וְהָיוּ לָהּ בָּנִים, 
+וְהִיא תּוֹבַעַת כְּתֻבָּתָהּ, 
+אָמַר רְבִּי יְהוּדָה: 
+אוֹמְרִים לָהּ: 
+"שְׁתִיקוּתִיךְ יָפָה לִיךְ מִדִּבּוּרִיךְ". 
+
+<small>ט</small>
+הַמּוֹכֵר אֶת עַצְמוֹ וְאֶת בָּנָיו לַגּוֹי, 
+אֵין פּוֹדִין אוֹתָן, 
+אֲבָל פּוֹדִין אֶת הַבָּנִים לְאַחַר מִיתַת אֲבִיהֶן.  
+הַמּוֹכֵר אֶת שָׂדֵהוּ לַנָּכְרִי וְחָזַר וּלְקָחָהּ מִמֶּנּוּ יִשְׂרָאֵל, 
+הַלּוֹקֵחַ מֵבִיא בִּכּוּרִים, 
+מִפְּנֵי תִקּוּן הָעוֹלָם. 
+
+
+
+
+
+Chapter 5
+
+<small>א</small>
+הַנִּזָּקִין שָׁמִין לָהֶן בָּעִדִּית, &lt;הַנְּזִקִין&gt;
+וּבַעַלֵי הַחוֹב בַּבֵּינוֹנִית, 
+וּכְתֻבַּת אִשָּׁה בַזִּבּוּרִית.  
+רְבִּי מֵאִיר אוֹמֵר: 
+אַף כְּתֻבַּת אִשָּׁה בַבֵּינוֹנִית. 
+
+<small>ב</small>
+אֵין נִפְרָעִים מִנְּכָסִים מְשֻׁעְבָּדִים 
+מְקוֹם שֶׁיֵּשׁ נְכָסִים בְּנֵי חֹרִין, 
+אֲפִלּוּ הֵן הַזִּבּוּרִית.  
+אֵין נִפְרָעִין מִנִּכְסֵי יְתוֹמִים אֶלָּא מִן הַזִּבּוּרִית. 
+
+<small>ג</small>
+אֵין מוֹצִיאִין לְאוֹכֶלֶת הַפֵּרוֹת, 
+וְלִשְׁבַח הַקַּרְקָעוֹת וְלִמְזוֹן הָאִשָּׁה וְלַבָּנוֹת 
+מִנְּכָסִים מְשֻׁעְבָּדִים, 
+מִפְּנֵי תִקּוּן הָעוֹלָם.  
+הַמּוֹצֵא מְצִיאָה לֹא יִשָּׁבַע, &lt;זאת הוספת המגיה&gt;
+מִפְּנֵי תִקּוּן הָעוֹלָם. 
+
+<small>ד</small>
+יְתוֹמִים שֶׁסָּמְכוּ אֵצֶל בַּעַל הַבַּיִת, 
+אוֹ שֶׁמִּנָּה לָהֶן אֲבִיהֶן אַפִּיטְרוֹפּוֹס, 
+חַיָּב לְעַשֵּׂר פֵּרוֹתֵיהֶן.  
+אַפִּיטְרוֹפּוֹס שֶׁמִּנָּהוּ אֲבִי יְתוֹמִים, יִשָּׁבַע; 
+מִנּוּהוּ בֵית דִּין, לֹא יִשָּׁבַע.  
+אַבָּא שָׁאוּל אוֹמֵר: 
+חִלּוּף הַדְּבָרִים.  
+הַמְטַמֵּא וְהַמַדְמָע וְהַמְנַסֵּךְ, &lt;והמדמיע&gt;
+שׁוֹגֵג, פָּטוּר, 
+וּמֵזִיד, חַיָּב.  
+וְהַכֹּהֲנִים שֶׁפִּגְּלוּ בַמִּקְדָּשׁ מְזִידִים, 
+חַיָּבִים. 
+
+<small>ה</small>
+הֵעִיד רְבִּי יוֹחָנָן בֶּן גֻּדְגְּדָה, 
+עַל הַחֵרֶשֶׁת שֶׁהִשִּׂיאָהּ אָבִיהָ, 
+שֶׁהִיא יוֹצָא בַגֵּט. 
+וְעַל קְטַנָּה בַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן, 
+שֶׁהִיא אוֹכֶלֶת בִּתְרוּמָה, 
+וְאִם מֵתָה, 
+בַּעְלָהּ יוֹרְשָׁהּ. 
+וְעַל הַמָּרִישׁ הַגָּזוּל שֶׁבְּנָיוֹ בַבִּירָה, 
+שֶׁיִתֵּן אֶת דָּמָיו, 
+(מִפְּנֵי תַקָּנַת הַשָּׁבִים.) 
+וְעַל הַחַטָּאת הַגְּזוּלָה שֶׁלֹּא נוֹדְעָה לָרַבִּים, 
+שֶׁהִיא מְכַפֶּרֶת, 
+מִפְּנֵי תִקּוּן הַמִּזְבֵּחַ. 
+
+<small>ו</small>
+לֹא הָיָה סִיקְרִיקוֹן בִּיהוּדָה בַהֲרוּגֵי הַמִּלְחָמָה, 
+מֵהֲרוּגֵי הַמִּלְחָמָה וְהֵילָךְ, יֶשׁ בָּהּ סִיקָרִיקוֹן.  
+כֵּיצַד? 
+לָקַח מִן הַסִּיקְרִיקוֹן וְחָזַר וְלָקַח מִבַּעַל הַבַּיִת, 
+מַקָּחוֹ בָטֵל. 
+מִבַּעַל הַבַּיִת וְחָזַר וְלָקַח מִן הַסִּיקְרִיקוֹן, 
+מַקָּחוֹ קַיָּם.  
+מִן הָאִישׁ וְחָזַר וְלָקַח מִן הָאִשָּׁה, 
+מַקָּחוֹ בָטֵל. 
+מִן הָאִשָּׁה וְחָזַר וְלָקַח מִן הָאִישׁ, 
+מַקָּחוֹ קַיָּם.  
+זוֹ מִשְׁנָה הָרִאשׁוֹנָה.  
+וּבֵית דִּין שֶׁלְּאַחֲרֵיהֶם אָמְרוּ: 
+הַלּוֹקֵחַ מִן הַסִּיקְרִיקוֹן נוֹתֵן לַבְּעָלִים רְבִיעַ.  
+
+<small>ז</small>
+אֵמָּתַי? 
+בִּזְמַן שֶׁאֵין בְּיָדָן לִקַּח, 
+אֲבָל אִם יֵשׁ בְּיָדָן לִקַּח, 
+הֵן קוֹדְמִין לְכָל אָדָן.  
+רְבִּי הוֹשִׁיב בֵּית דִּין, וְנִמְנוּ, 
+שֶׁאִם שָׁהַת לִפְנֵי סִיקְרִיקוֹן שְׁנֵים עָשָׂר חֹדֶשׁ, 
+כָּל הַקּוֹדֵם וְלוֹקֵחַ נוֹתֵן לַבְּעָלִים רְבִיעַ. 
+
+<small>ח</small>
+חֵרֵשׁ רוֹמֵז וְנִרְמָז. 
+בֶּן בְּתִירָה אוֹמֵר: 
+קוֹפֵץ וְנִקְפָּץ בַּמִּטַּלְטְלִים.  
+הַפָּעוֹטוֹת, 
+מַקָּחָן מַקָּח וּמִמְכָּרָן מִמְכָּר בַּמִּטַּלְטְלִים. 
+
+<small>ט</small>
+אֵלּוּ דְבָרִים אָמְרוּ מִפְּנֵי דַרְכֵי שָׁלוֹם: 
+כֹּהֵן קוֹרֵא רִאשׁוֹן, וְאַחֲרָיו לֵוִי, וְאַחֲרָיו יִשְׂרָאֵל, 
+מִפְּנֵי דַרְכֵי שָׁלוֹם.  
+מְעָרְבִין בְּבַיִת יָשָׁן, 
+מִפְּנֵי דַרְכֵי שָׁלוֹם.  
+בּוֹר שֶׁהוּא קָרוֹב לָאַמָּה מִתְמַלֵּא רִאשׁוֹן, 
+מִפְּנֵי דַרְכֵי שָׁלוֹם.  
+מְצִיאַת חֵרֵשׁ שׁוֹטֶה וְקָטָן יֵשׁ בָּהֶן גָּזֵל, 
+מִפְּנֵי דַרְכֵי שָׁלוֹם. 
+רְבִּי יוֹסֵה אוֹמֵר: 
+גָּזֵל גָּמוּר.  
+מְצוֹדוֹת חַיָּה וְעוֹפוֹת וְדָגִים יֵשׁ בָּהֶן גָּזֵל, 
+מִפְּנֵי דַרְכֵי שָׁלוֹם. 
+רְבִּי יוֹסֵה אוֹמֵר: 
+גָּזֵל גָּמוּר.  
+הֶעָנִי הַמְנַקֵּף בְּרֹאשׁ הַזַּיִת, 
+מַה שֶּׁתַּחְתָּיו גָּזֵל, 
+מִפְּנֵי דַרְכֵי שָׁלוֹם. 
+רְבִּי יוֹסֵה אוֹמֵר: 
+גָּזֵל גָּמוּר.  
+אֵין מְמַחִים בְּיַד עֲנִיֵּי גוֹיִם בַּלֶּקֶט וּבַשִּׁכְחָה וּבַפֵּאָה, 
+מִפְּנֵי דַרְכֵי שָׁלוֹם. 
+
+<small>י</small>
+מַשְׁאֶלֶת אִשָּׁה לַחֲבֶרְתָּהּ הַחֲשׁוּדָה עַל הַשְּׁבִיעִית 
+נָפָה וּכְבָרָה וְרֵחַיִם וְתַנּוּר, 
+אֲבָל לֹא תָבֹר וְלֹא תִטְחַן עִמָּהּ.  
+אֵשֶׁת חָבֵר מַשְׁאֶלֶת לְאֵשֶׁת עַם הָאָרֶץ נָפָה וּכְבָרָה, 
+וּבוֹרֶרֶת וְטוֹחֶנֶת וּמַרְקֶדֶת עִמָּהּ, 
+אֲבָל מִשֶּׁתַּטִּיל אֶת הַמַּיִם, 
+לֹא תִגַּע אֶצְלָהּ, 
+שֶׁאֵין מְחַזְּקִים יְדֵי עוֹבְרֵי עֲבֵרָה.  
+וְכֻלָּם לֹא אָמְרוּ אֶלָּא מִפְּנֵי דַרְכֵי שָׁלוֹם.  
+וּמְחַזְּקִים יְדֵי גוֹיִם בַּשְּׁבִיעִית, 
+אֲבָל לֹא יְדֵי יִשְׂרָאֵל.  
+וְשׁוֹאֲלִין בִּשְׁלוֹמָן, 
+מִפְּנֵי דַרְכֵי שָׁלוֹם. 
+
+
+
+
+
+Chapter 6
+
+<small>א</small>
+הָאוֹמֵר: 
+"הִתְקַבֵּל גֵּט זֶה לְאִשְׁתִּי", 
+אוֹ: 
+"הוֹלֵךְ גֵּט זֶה לְאִשְׁתִּי", 
+אִם רָצָה לְהַחְזִיר, יַחְזִיר.  
+הָאִשָּׁה שֶׁאָמְרָה: 
+"הִתְקַבֵּל לִי גִטִּי", 
+אִם רָצָה לְהַחְזִיר, לֹא יַחְזִיר.  
+לְפִיכָךְ אִם אָמַר לוֹ הַבַּעַל: 
+"[אֵי] אֶפְשִׁי שֶׁתְּקַבֵּל לָהּ גִּטָּהּ, 
+אֶלָּא הוֹלֵךְ וְתֵן לָהּ", 
+אִם רָצָה לְהַחְזִיר, יַחְזִיר.  
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+אַף הָאוֹמֶרֶת: 
+"טֹל לִי גִטִּי", 
+אִם רָצָה לְהַחְזִיר, לֹא יַחְזִיר.  
+
+<small>ב</small>
+הָאִשָּׁה שֶׁאָמְרָה: 
+"הִתְקַבֵּל לִי גִטִּי", 
+צְרִיכָה שְׁתֵּי כִתֵּי עֵדִים: 
+שְׁנַיִם שֶׁיֹּאמְרוּ "בְּפָנֵינוּ אָמְרָה", 
+וּשְׁנַיִם שֶׁיֹּאמְרוּ "בְּפָנֵינוּ קִבֵּל וְקָרַע", 
+אֲפִלּוּ הֵן רִאשׁוֹנִים הֵן הָאַחֲרוֹנִים, 
+אוֹ אֶחָד מִן הָרִאשׁוֹנִים וְאֶחָד מִן הָאַחֲרוֹנִים, 
+וְאֶחָד מִצְטָרֵף עִמָּהֶן.  
+נַעֲרָה מְאֹרָסָה, 
+הִיא וְאָבִיהָ מְקַבְּלִין גִּטָּהּ.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+אֵין שְׁתֵּי יָדַיִם זָכוֹת כְּאַחַת, 
+אֶלָּא אָבִיהָ מְקַבֵּל גִּטָּהּ בִּלְבַד.  
+וְכָל שֶׁאֵינָה יְכוּלָה לִשְׁמוֹר אֶת גִּטָּהּ, 
+אֵינָה צְרִיכָה לְהִתְגָּרֵשׁ. 
+
+<small>ג</small>
+קְטַנָּה שֶׁאָמְרָה: 
+"צֵא הִתְקַבֵּל לִי גִטִּי", 
+אֵינוּ גֵט עַד שֶׁיַּגִּיע גֵּט עַל יָדָהּ. 
+לְפִיכָךְ אִם רָצָה הַבַּעַל לְהַחְזִיר, יַחְזִיר, 
+שֶׁאֵין הַקָּטָן עוֹשֶׂה שָׁלִיחַ.  
+וְאִם אָמַר לוֹ אָבִיהָ: 
+"צֵא וְקַבֵּל לְבִתִּי גִטָּהּ", 
+אִם רָצָה לְהַחְזִיר, לֹא יַחְזִיר.  
+
+<small>ד</small>
+הָאוֹמֵר: 
+"תֵּן גֵּט זֶה לְאִשְׁתִּי בִמְקוֹם פְּלוֹנִי", 
+וּנְתָנוֹ לָהּ בְּמָקוֹם אַחֵר, פָּסוּל. 
+"הֲרֵי הִיא בְמָקוֹם פְּלוֹנִי", 
+וּנְתָנוֹ לָהּ בְּמָקוֹם אַחֵר, כָּשֵׁר.  
+
+<small>ה</small>
+הָאִשָּׁה שֶׁאָמְרָה: 
+"הִתְקַבֵּל לִי גִטִּי מִמְּקוֹם פְּלוֹנִי", 
+וְקִבֵּל לָהּ מִמָּקוֹם אַחֵר, פָּסוּל. 
+רְבִּי אֶלְעָזָר מַכְשִׁיר.  
+"הָבֵא לִי גִטִּי מִמְּקוֹם פְּלוֹנִי", 
+וֶהֱבִיאוֹ לָהּ מִמָּקוֹם אַחֵר, כָּשֵׁר. 
+
+<small>ו</small>
+"הָבֵא לִי גִטִּי", 
+אוֹכֶלֶת בִּתְרוּמָה עַד שֶׁיַגִּיע גֵּט עַל יָדָהּ. 
+"הִתְקַבֵּל לִי גִטִּי", 
+אֲסוּרָה מִלֹּאכַל בִּתְרוּמָה מִיָּד. &lt;בתרומות&gt; 
+"הִתְקַבֵּל לִי גִטִּי מִמְּקוֹם פְּלוֹנִי", 
+אוֹכֶלֶת בִּתְרוּמוֹת עַד שֶׁיַגִּיע גֵּט לְאוֹתוֹ הַמָּקוֹם. 
+רְבִּי אֶלְעָזָר אוֹסֵר מִיָּד. 
+
+<small>ז</small>
+הָאוֹמֵר: 
+"כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי", 
+"גָּרְשׁוּהָ", 
+"כִּתְבוּ אִגֶּרֶת וּתְנוּ לָהּ", 
+הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתְּנוּ.  
+"פִּטְרוּהָ", 
+"פַּרְנְסוּהָ", 
+"עֲשׁוּ לָהּ כְּנִמוֹס", 
+"עֲשׁוּ לָהּ כָּרָאוּי", 
+לֹא אָמַר כְּלוּם.  
+בָּרִאשׁוֹנָה הָיוּ אוֹמְרִין: 
+הַיּוֹצֵא בַקּוֹלָר וְאָמַר: 
+"כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי", 
+הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתְּנוּ.  
+חָזְרוּ לוֹמַר: 
+אַף הַמַפְרִישׁ וְהַיּוֹצֵא בִשְׁיָרָא.  
+רְבִּי שִׁמְעוֹן הַשֵּׁזוּרִי אוֹמֵר: 
+אַף הַמְסֻכָּן. 
+
+<small>ח</small>
+מִי שֶׁהָיָה מֻשְׁלָךְ בַּבּוֹר, וְאָמַר: 
+"כָּל הַשּׁוֹמֵעַ אֶת קוֹלִי יִכְתֹּב גֵּט לְאִשְׁתִּי", 
+הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתְּנוּ.  
+הַבָּרִיא שֶׁאָמַר: 
+"כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי", 
+וְרָצָה לְשַׂחֶק בָּהּ.  
+מַעֲשֶׂה בְּבָרִיא שֶׁאָמַר: 
+"כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי", 
+וְעָלָה לְרֹאשׁ הַגַּג וְנָפַל וּמֵת, 
+אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: 
+אָמְרוּ חֲכָמִים: 
+אִם מֵעַצְמוֹ נָפַל, הֲרֵי זֶה גֵט; 
+אִם הָרוּח דְּחָיַתּוּ, אֵינוּ גֵט. 
+
+<small>ט</small>
+אָמַר לִשְׁנַיִם: 
+"תְּנוּ גֵט לְאִשְׁתִּי", 
+אוֹ לִשְׁלֹשָׁה: 
+"כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי", 
+הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתְּנוּ.  
+אָמַר לִשְׁלֹשָׁה: 
+"תְּנוּ גֵט לְאִשְׁתִּי", 
+יֹאמְרוּ לַאֲחֵרִים "כְּתֹבוּ", 
+מִפְּנֵי שֶׁעֲשָׂאָן בֵּית דִּין.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+זוֹ הֲלָכָה שָׁלַח חֲנַנְיָה אִישׁ אוֹנוֹ מִבֵּית הָאֲסוּרִין: 
+מְקֻבָּל אֲנִי בְאוֹמֵר לִשְׁלֹשָׁה: 
+"תְּנוּ גֵט לְאִשְׁתִּי", 
+שֶׁיֹּאמְרוּ לַאֲחֵרִין "כְּתֹבוּ", 
+מִפְּנֵי שֶׁעֲשָׂאָן בֵּית דִּין.  
+אָמַר רְבִּי יוֹסֵה: 
+נוּמִינוּ לַשָּׁלִיחַ: 
+אַף אָנוּ מְקֻבָּלִין, 
+שֶׁאֲפִלּוּ אָמַר בְּבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם: 
+"תְּנוּ גֵט לְאִשְׁתִּי", 
+שֶׁיִּלְמְדוּ וְיִכְתְּבוּ וְיִתְּנוּ לָהּ.  
+אָמַר לַעֲשָׂרָה: 
+"תְּנוּ גֵט לְאִשְׁתִּי", 
+אֶחָד כּוֹתֵב וּשְׁנַיִם חוֹתְמִים; 
+"כֻּלְּכֶם כְּתֹבוּ", 
+אֶחָד כּוֹתֵב וְכֻלָּם חוֹתְמִין; 
+לְפִיכָךְ אִם מֵת אֶחָד מֵהֶן, 
+הֲרֵי הַגֵּט בָּטֵל. 
+
+
+
+
+
+Chapter 7
+
+<small>א</small>
+מִי שֶׁאֲחָזוֹ קֻרְדְּיָקוֹס, וְאָמַר: 
+"כִּתְבוּ גֵט לְאִשְׁתִּי", 
+לֹא אָמַר כְּלוּם. 
+אָמַר: 
+"כִּתְבוּ גֵט לְאִשְׁתִּי", 
+וַאֲחָזוֹ קֻרְדְּיָקוֹס, 
+חָזַר וְאָמַר: 
+"אַל תִּכְתְּבוּ", 
+אֵין דְּבָרָיו הָאַחֲרוֹנִים כְּלוּם.  
+נִשְׁתַּתַּק, אָמְרוּ לוֹ: 
+"נִכְתֹּב גֵּט לְאִשְׁתָּךְ?" 
+וְהִרְכִּין בְּרֹאשׁוֹ, 
+בּוֹדְקִין אוֹתוֹ שְׁלֹשָׁה פְעָמִים. 
+אִם אָמַר עַל לָאו "לָאו", וְעַל הִן "הִן", 
+הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתְּנוּ. 
+
+<small>ב</small>
+אָמְרוּ לוֹ: 
+"נִכְתֹּב גֵּט לְאִשְׁתָּךְ?" 
+אָמַר לָהֶן: 
+"כְּתֹבוּ!" 
+אָמְרוּ לַסּוֹפֵר וְכָתַב, &lt;וכתבו&gt;
+וְלָעֵדִים וְחָתְמוּ, 
+אַף עַל פִּי שֶׁכְּתָבוּהוּ וַחֲתָמוּהוּ, וּנְתָנוּהוּ לוֹ, 
+וְחָזַר וּנְתָנוֹ לָהּ, 
+הֲרֵי הַגֵּט בָּטֵל, 
+עַד שֶׁיֹּאמַר לַסּוֹפֵר "כְּתֹב!" 
+וְלָעֵדִים "חֲתֹמוּ!" 
+
+<small>ג</small>
+"הֲרֵי זֶה גִטִּיךְ אִם מַתִּי", 
+"זֶה גִטִּיךְ [אִם מַתִּי] מֵחֳלִי זֶה", 
+"זֶה גִטִּיךְ לְאַחַר מִיתָתִי", 
+לֹא אָמַר כְּלוּם.  
+"מֵהַיּוֹם אִם מַתִּי", 
+"מֵעַכְשָׁיו אִם מַתִּי", 
+הֲרֵי זֶה גֵט.  
+"מֵהַיּוֹם לְאַחַר מִיתָתִי", 
+אֵינוּ גֵט, 
+וְאִם מֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת.  
+
+<small>ד</small>
+"הֲרֵי זֶה גִטִּיךְ מֵהַיּוֹם אִם מַתִּי מֵחֳלִי זֶה", 
+וְעָמַד וְהָלַךְ בַּשּׁוּק, וְחָלָה וּמֵת, 
+אוֹמְדִים אוֹתוֹ: &lt;עוֹמְדִים&gt;
+אִם מֵחֲמַת הַחֹלִי הָרִאשׁוֹן מֵת, 
+הֲרֵי זֶה גֵט, 
+וְאִם לָאו, אֵינוּ גֵט. 
+
+לֹא תִתְיַחֵד עִמּוֹ אֶלָּא בִפְנֵי עֵדִים, 
+אֲפִלּוּ עֶבֶד, אֲפִלּוּ שִׁפְחָה, 
+חוּץ מִשִּׁפְחָתָהּ, מִפְּנֵי שֶׁלִּבָּהּ גַּס בְּשִׁפְחָתָהּ.  
+מַה הִיא בְאוֹתָן הַיָּמִים? 
+רְבִּי יְהוּדָה אוֹמֵר: 
+כְּאֵשֶׁת אִישׁ לְכָל דָּבָר. 
+וּרְבִּי יוֹסֵה אוֹמֵר: 
+מְגֹרֶשֶׁת וְאֵינָה מְגֹרֶשֶׁת. 
+
+<small>ה</small>
+"הֲרֵי זֶה גִטִּיךְ, עַל מְנָת שֶׁתִּתְּנִי לִי מָאתַיִם זוּז", 
+הֲרֵי זוֹ מְגֹרֶשֶׁת וְתִתֵּן.  
+"עַל מְנָת שֶׁתִּתְּנִי לִי מִכָּן וְעַד שְׁלֹשִׁים יוֹם", 
+נָתְנָה לּוֹ בְתוֹךְ שְׁלֹשִׁים יוֹם, 
+מְגֹרֶשֶׁת, 
+וְאִם לָאו, אֵינָה מְגֹרֶשֶׁת.  
+אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: 
+מַעֲשֶׂה בְצַיְדָן בְּאֶחָד שֶׁאָמַר לְאִשְׁתּוֹ: 
+"הֲרֵי זֶה גִטִּיךְ עַל מְנָת שֶׁתִּתְּנִי לִי אִסְטְלִיתִי", 
+וְאָבְדָה אִסְטְלִיתוֹ, 
+אָמְרוּ חֲכָמִים: 
+תִּתֶּן לוֹ אֶת דָּמֶיהָ. 
+
+<small>ו</small>
+"הֲרֵי זֶה גִטִּיךְ, 
+עַל מְנָת שֶׁתְּשַׁמְּשִׁי אֶת אַבָּא", 
+וְ"עַל מְנָת שֶׁתָּנִיקִי אֶת בְּנִי", 
+וְכַמָּה הִיא מְנִיקַתּוּ? 
+שְׁתֵּי שָׁנִים.  
+רְבִּי יְהוּדָה אוֹמֵר: &lt;יודה&gt;
+שְׁמוֹנָה עָשָׂר חֹדֶשׁ.  
+מֵת הַבֵּן אוֹ שֶׁמֵּת הָאָב, 
+הֲרֵי זֶה גֵט.  
+
+<small>ז</small>
+"עַל מְנָת שֶׁתְּשַׁמְּשִׁי אֶת אַבָּא שְׁתֵּי שָׁנִים", 
+וְ"עַל מְנָת שֶׁתָּנִיקִי אֶת בְּנִי שְׁתֵּי שָׁנִים", 
+מֵת הַבֵּן, אוֹ שֶׁאָמַר הָאָב: 
+"אֵי אֶפְשִׁי שֶׁתְּשַׁמְּשֵׁנִי", 
+שֶׁלֹּא בְהַקְפָּדָה, אֵינוּ גֵט.  
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+כָּזֶה גֵט.  
+כְּלָל אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: 
+כָּל עַכָּבָא שֶׁאֵינָה מִמֶּנָּה, 
+הֲרֵי זֶה גֵט. 
+
+<small>ח</small>
+"הֲרֵי זֶה גִטִּיךְ, 
+אִם לֹא בָאתִי מִכָּן וְעַד שְׁלֹשִׁים יוֹם." 
+הָיָה הוֹלֵךְ מִיהוּדָה לַגָּלִיל, 
+הִגִּיעַ לְאַנְטִיפַּטְרוֹס וְחָזַר, &lt;לְאַנְטִיפְטְרוֹס&gt;
+בָּטַל הַתְּנַי. 
+"הֲרֵי זֶה גִטִּיךְ, 
+אִם לֹא בָאתִי מִכָּן וְעַד שְׁלֹשִׁים יוֹם." 
+הָיָה הוֹלֵךְ מִגָּלִיל לִיהוּדָה, 
+וְהִגִּיעַ לִכְפַר עָתְנִי וְחָזַר, 
+בָּטַל הַתְּנַי. 
+"הֲרֵי זֶה גִטִּיךְ, 
+אִם לֹא בָאתִי מִכָּן וְעַד שְׁלֹשִׁים יוֹם." 
+הָיָה הוֹלֵךְ לִמְדִינַת הַיָּם, 
+הִגִּיעַ לְעַכּוֹ וְחָזַר, 
+בָּטַל הַתְּנַי. 
+"הֲרֵי זֶה גִטִּיךְ, 
+כָּל זְמַן שֶׁאֶעֱבֹר מִכְּנֶגֶד פָּנַיִךְ שְׁלֹשִׁים יוֹם." &lt;פָּנֶיךָ&gt;
+הָיָה הוֹלֵךְ וּבָא, הוֹלֵךְ וּבָא, 
+הוֹאִיל וְלֹא נִתְיַחַד עִמָּהּ, 
+הֲרֵי זֶה גֵט. 
+
+<small>ט</small>
+"הֲרֵי זֶה גִטִּיךְ, 
+אִם לֹא בָאתִי מִכָּן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ." 
+מֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ, 
+אֵינוּ גֵט.  
+"מֵעַכְשָׁו, 
+אִם לֹא בָאתִי מִכָּן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ." 
+מֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ, 
+הֲרֵי זֶה גֵט. 
+
+<small>י</small>
+"אִם לֹא בָאתִי מִכָּן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ, 
+כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי!" 
+כָּתְבוּ בְתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ, 
+וְנָתְנוּ בְתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ, 
+אֵינוּ גֵט.  
+"כִּתְבוּ וּתְנוּ גֵט לְאִשְׁתִּי, 
+אִם לֹא בָאתִי מִכָּן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ", 
+כָּתְבוּ בְתוֹךְ שְׁנֵים עָשָׂר, 
+וְנָתְנוּ לְאַחַר שְׁנֵים עָשָׂר, 
+אֵינוּ גֵט. 
+רְבִּי יוֹסֵה אוֹמֵר: 
+כָּזֶה גֵט.  
+כָּתְבוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ, 
+וְנָתְנוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ, וּמֵת. 
+אִם גֵּט קָדַם לַמִּיתָה, הֲרֵי זֶה גֵט, 
+וְאִם מִיתָה קָדְמָה לַגֵּט, אֵינוּ גֵט.  
+וְאִם אֵינוּ יָדוּעַ, 
+זוֹ הִיא שֶׁאָמָרוּ: 
+מְגֹרֶשֶׁת וְאֵינָה מְגֹרֶשֶׁת. 
+
+
+
+
+
+Chapter 8
+
+<small>א</small>
+הַזּוֹרֵק גֵּט לְאִשְׁתּוֹ, 
+וְהִיא בְּתוֹךְ בֵּיתָהּ אוֹ בְתוֹךְ חֲצֵרָהּ, 
+הֲרֵי זוֹ מְגֹרֶשֶׁת.  
+זְרָקוֹ לָהּ בְּתוֹךְ בֵּיתוֹ אוֹ לְתוֹךְ חֲצֵרוֹ, 
+אֲפִלּוּ הוּא עִמָּהּ בַּמִּטָּה, 
+אֵינָה מְגֹרֶשֶׁת.  
+לְתוֹךְ חֵיקָהּ אוֹ לְתוֹךְ קְלְָתָהּ, 
+הֲרֵי זוֹ מְגֹרֶשֶׁת. 
+
+אָמַר לָהּ: 
+"כִּנְסִי שְׁטָר חוֹב זֶה", 
+אוֹ שֶׁמְּצָאַתּוּ מֵאֲחוֹרָיו, 
+קוֹרָא, וַהֲרֵי הוּא גִּטָּהּ, &lt;קוֹרֵא&gt;
+אֵינוּ גֵט, עַד שֶׁיֹּאמַר לָהּ "הֲרֵי הוּא גִטִּיךְ".  
+נָתַן בְּיָדָהּ וְהִיא יְשֵׁנָה, 
+נֵעוֹרָה, קוֹרָא, וַהֲרֵי הוּא גִּטָּהּ, 
+אֵינוּ גֵט, עַד שֶׁיֹּאמַר לָהּ "הוּא גִטִּיךְ".  
+הָיְתָה עוֹמֶדֶת בִּרְשׁוּת הָרַבִּים וּזְרָקוֹ לָהּ, 
+קָרוֹב לָהּ, מְגֹרֶשֶׁת, 
+קָרוֹב לוֹ, אֵינָה מְגֹרֶשֶׁת, 
+מַחְצָה לְמַחְצָה, מְגֹרֶשֶׁת וְאֵינָה מְגֹרֶשֶׁת. 
+
+<small>ב</small>
+וְכֵן לְעִנְיַן הַקִּדּוּשִׁין וּלְעִנְיַן הַחוֹב. 
+אָמַר לוֹ בַעַל חוֹבוֹ "זְרֹק לִי חוֹבִי!" 
+וּזְרָקוֹ לוֹ, 
+קָרוֹב לַמַּלֹוֶה, זָכָה הַלֹוֶה, 
+קָרוֹב לַלֹוֶה, הַלֹוֶה חַיָּב, 
+מַחְצָה לְמַחְצָה, שְׁנֵיהֶן יַחֲלֹקוּ.  
+הָיְתָה עוֹמֶדֶת בְּרֹאשׁ הַגַּג וּזְרָקוֹ לָהּ, 
+כֵּיוָן שֶׁהִגִּיעַ לַאֲוֵיר הַגַּג, 
+הֲרֵי זוֹ מְגֹרֶשֶׁת.  
+הוּא מִלְּמַעְלָן וְהִיא מִלְּמַטָּן וּזְרָקוֹ לָהּ, 
+כֵּיוָן שֶׁיָּצָא מֵרְשׁוּת הַגַּג, 
+וְנִמְחַק אוֹ נִשְׂרַף, 
+הֲרֵי זוֹ מְגֹרֶשֶׁת. 
+
+<small>ד</small>
+בֵּית שַׁמַּי אוֹמְרִים: 
+פּוֹטֵר הוּא אָדָם אֶת אִשְׁתּוֹ בְגֵט יָשָׁן. 
+וּבֵית הֶלֵּל אוֹסְרִין.  
+וְאֵי זֶה הוּא גֵט יָשָׁן? 
+כָּל שֶׁנִּתְיַחַד עִמָּהּ מֵאַחַר שֶׁכְּתָבוֹ לָהּ. 
+
+<small>ה</small>
+כָּתַב לְשֵׁם מַלְכוּת שֶׁאֵינָה הוֹגֶנֶת, 
+לְשֵׁם מַלְכוּת מָדַי, וּלְשֵׁם מַלְכוּת יָוָן, 
+לְבִנְיַן הַבַּיִת, וּלְחָרְבַּן הַבַּיִת; 
+הָיָה בַמִּזְרָח וְכָתַב "בַּמַּעֲרָב", 
+בַּמַּעֲרָב וְכָתַב "בַּמִּזְרָח", 
+תֵּצֵא מִזֶּה וּמִזֶּה, 
+צְרִיכָה גֵט מִזֶּה וּמִזֶּה. 
+וְאֵין לָהּ כְּתֻבָּה, וְלֹא פֵרוֹת, 
+וְלֹא מְזוֹנוֹת, וְלֹא בְלָיוֹת עַל זֶה וְעַל זֶה.  
+וְאִם נָטְלָה מִזֶּה וּמִזֶּה, תַּחְזִיר.  
+וְהַוָּלֶד מַמְזֵר מִזֶּה וּמִזֶּה.  
+לֹא זֶה וָזֶה מִטַּמִּין לָהּ. 
+וְלֹא זֶה וָזֶה זַכָּאִים לֹא בִמְצִיאָתָהּ, 
+וְלֹא בְמַעֲשֵׂה יָדֶיהָ, וְלֹא בְהֶפֶר נְדָרֶיהָ. 
+הָיְתָה בַת יִשְׂרָאֵל, נִפְסָלָה מִן הַכְּהֻנָּה, 
+וּבַת לֵוִי, מִן הַמַּעֲשֵׂר, 
+וּבַת כֹּהֵן, מִן הַתְּרוּמָה.  
+אֵין יוֹרְשָׁיו שֶׁלָּזֶה וְיוֹרְשָׁיו שֶׁלָּזֶה יוֹרְשִׁין כְּתֻבָּתָהּ.  
+מֵתוּ, 
+אֶחָיו שֶׁלָּזֶה וְאֶחָיו שֶׁלָּזֶה חוֹלְצִים וְלֹא מְיַבְּמִים.  
+שִׁנָּה שְׁמוֹ וּשְׁמָהּ, וְשֵׁם עִירוֹ וְשֵׁם עִירָהּ, 
+תֵּצֵא מִזֶּה וּמִזֶּה, 
+וְכָל הַדְּרָכִים הָאֵלּוּ בָּהּ. 
+
+<small>ו</small>
+כָּל הָעֲרָיוֹת שֶׁאָמְרוּ: 
+צָרוֹתֵיהֶן מֻתָּרוֹת, 
+הָלְכוּ הַצָּרוֹת הָאֵלּוּ וְנִשְּׂאוּ, 
+וְנִמְצְאוּ אֵלּוּ אַיְלוֹנִיּוֹת, 
+תֵּצֵא מִזֶּה וּמִזֶּה, 
+וְכָל הַדְּרָכִים הָאֵלּוּ בָּהּ. 
+
+<small>ז</small>
+הַכּוֹנֵס אֶת יְבִמְתּוֹ, 
+וְהָלְכָה צָרָתָהּ וְנִשֵּׂאת לְאַחֵר, 
+נִמְצֵאת זוֹ שֶׁהִיא אַיְלוֹנִית, 
+תֵּצֵא מִזֶּה וּמִזֶּה, 
+וְכָל הַדְּרָכִים הָאֵלּוּ בָּהּ. 
+
+<small>ח</small>
+כָּתַב הַסּוֹפֵר [גֵּט לָאִישׁ וְשׁוֹבָר לָאִשָּׁה], 
+וְטָעָה וְנָתַן גֵּט לָאִשָּׁה וְהַשּׁוֹבָר לָאִישׁ, 
+וְנָתְנוּ זֶה לָזֶה, 
+לְאַחַר זְמַן הֲרֵי הַגֵּט יוֹצֵא מִיַּד הָאִישׁ, 
+וְהַשּׁוֹבָר מִיַּד הָאִשָּׁה, 
+תֵּצֵא מִזֶּה וּמִזֶּה, 
+וְכָל הַדְּרָכִים הָאֵלּוּ בָּהּ.  
+
+<small>ט</small>
+רְבִּי אֶלְעָזָר אוֹמֵר: 
+אִם עַל אֲתַר (זְמַן) יָצָא, 
+אֵין זֶה גֵט, 
+אִם לְאַחַר זְמַן יָצָא, 
+הֲרֵי זֶה גֵט, 
+שֶׁלֹּא הַכֹּל מִן הָרִאשׁוֹן לְאַבֵּד זְכוּתוֹ שֶׁלַּשֵּׁנִי.  
+
+<small>י</small>
+כָּתַב לְגָרֵשׁ אֶת אִשְׁתּוֹ וְנִמְלַךְ, 
+בֵּית שַׁמַּי אוֹמְרִים: 
+פְּסָלָהּ מִן הַכְּהֻנָּה. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+אַף עַל פִּי שֶׁנְּתָנוֹ לָהּ עַל תְּנַי, 
+וְלֹא נֶעֱשָׂה תְנַי, 
+לֹא פְסָלָהּ מִן הַכְּהֻנָּה. 
+
+<small>יא</small>
+הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְלָנָה עִמּוֹ בַפָּנְדְּקִי, 
+בֵּית שַׁמַּי אוֹמְרִים: 
+אֵינָה צְרִיכָה הֵימֶנּוּ גֵט שֵׁנִי. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי.  
+אֶמָּתַי? 
+בִּזְמַן שֶׁגֵּרְשָׁהּ מִן הַנִּשּׂוּאִים. 
+וּמוֹדִים בְּנִתְגָּרְשָׁה מִן הָאֵרוּסִים, 
+שֶׁאֵינָהּ צְרִיכָה מִמֶּנּוּ גֵט שֵׁנִי, 
+מִפְּנֵי שֶׁאֵין לִבּוֹ גַס בָּהּ.  
+כְּנָסָהּ בְּגֵט קֵרֵחַ, 
+תֵּצֵא מִזֶּה וּמִזֶּה, 
+וְכָל הַדְּרָכִים הָאֵלּוּ בָּהּ. 
+
+<small>יב</small>
+גֵּט קֵרֵחַ, 
+הַכֹּל מַשְׁלִימִים עָלָיו.  
+כְּדִבְרֵי בֶן נַנָּס. &lt;נָנָס&gt; 
+וּרְבִּי עֲקִיבָה אוֹמֵר: 
+אֵין מַשְׁלִימִין עָלָיו 
+אֶלָּא הַקְּרוֹבִים הָרְאוּיִים לְהָעִיד בְּמָקוֹם אַחֵר.  
+אֵי זֶה הוּא גֵט קֵרֵחַ? 
+כָּל שֶׁקְּשָׁרָיו מְרֻבִּים מֵעֵדָיו. 
+
+
+
+
+
+Chapter 9
+
+<small>א</small>
+הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְאָמַר לָהּ: 
+"הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם אֶלָּא לְאִישׁ פְּלוֹנִי", 
+רְבִּי אֱלִיעֶזֶר מַתִּיר, 
+וַחֲכָמִים אוֹסְרִין.  
+כֵּיצַד יַעֲשֶׂה? 
+יִטְּלֶנּוּ מִמֶּנָּה וְיַחְזֹר וְיִתְּנֶנּוּ לָהּ, וְיֹאמַר לָהּ: 
+"הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָן."  
+אִם כְּתָבוֹ בְתוֹכוֹ, 
+אַף עַל פִּי שֶׁחָזַר וּמְחָקוֹ, פָּסוּל. 
+
+<small>ב</small>
+"הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם, 
+אֶלָּא לְאַבָּא וּלְאָבִיךְ", "לְאַחַי וּלְאַחַיִךְ", 
+לָעֶבֶד וְלַנָּכְרִי, 
+וּלְכָל מִי שֶׁאֵין לָהּ עָלָיו קִדּוּשִׁים, 
+כָּשֵׁר.  
+"הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם, אֶלָּא..." 
+אַלְמָנָה לְכֹהֵן גָּדוֹל, 
+גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, 
+מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, 
+וּבַת יִשְׂרָאֵל לַמַּמְזֵר וְלַנָּתִין, 
+וּלְכָל מִי שֶׁיֶּשׁ לָהּ עָלָיו קִדּוּשִׁים אֲפִלּוּ בַעֲבֵרָה, 
+פָּסוּל. 
+
+<small>ג</small>
+גּוּפוֹ שֶׁלַּגֵּט: 
+"הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם".  
+רְבִּי יְהוּדָה אוֹמֵר: &lt;יודה&gt;
+"וְדֵין דִּי יֶהֱוֵי לִיךְ מִנִּי, 
+סֵפֶר תִּרּוּכִין וְאִגֶּרֶת שִׁבּוּקִין, 
+לִמְהָךְ לְהִתְנַסְבָה לְכָל גְּבַר דִּי תִצְבְּיִין".  
+גּוּפוֹ שֶׁלְּגֵט שַׁחְרוּר: 
+"הֲרֵי אַתָּה בֶּן חוֹרִי, &lt;את&gt;
+הֲרֵי אַתָּה שֶׁלְּעַצְמָךְ". &lt;את&gt;
+
+<small>ד</small>
+שְׁלֹשָׁה גִטִּים פְּסוּלִים, 
+וְאִם נִשֵּׂאת, הַוָּלֶד כָּשֵׁר: 
+כָּתַב בִּכְתַב יָדוֹ וְאֵין עָלָיו עֵדִים, 
+וְשֶׁעָלָיו עֵדִים וְאֵין בּוֹ זְמַן, 
+יֶשׁ בּוֹ זְמַן וְאֵין בּוֹ אֶלָּא עֵד אֶחָד, 
+אֵלּוּ שְׁלֹשָׁה גִטִּים פְּסוּלִים, 
+וְאִם נִשֵּׂאת, הַוָּלֶד כָּשֵׁר.  
+
+<small>ה</small>
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+אַף עַל פִּי שֶׁאֵין עָלָיו עֵדִים, 
+אֶלָּא שֶׁנְּתָנוֹ לָהּ בִּפְנֵי עֵדִים, 
+כָּשֵׁר, 
+וְגוֹבָה מִנְּכָסִים מְשֻׁעְבָּדִים, 
+שֶׁאֵין הָעֵדִים חוֹתְמִין עַל הַגֵּט 
+אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם. 
+
+<small>ו</small>
+שְׁנַיִם שֶׁשִּׁלְּחוּ שְׁנֵי גִטִּים שָׁוִים וְנִתְעָרְבוּ, 
+נוֹתֵן שְׁנֵיהֶן לָזוֹ וּשְׁנֵיהֶן לָזוֹ.  
+לְפִיכָךְ אִם אָבַד אֶחָד מֵהֶן, 
+הֲרֵי הַשֵּׁנִי בָטֵל.  
+
+<small>ז</small>
+חֲמִשָּׁה שֶׁכָּתְבוּ כְלָל בְּתוֹךְ הַגֵּט: 
+"אִישׁ פְּלוֹנִי מְגָרֵשׁ אֶת פְּלָנִית, 
+וּפְלוֹנִי לִפְלָנִית", &lt;לפלונית&gt;
+וְהָעֵדִים מִלְּמַטָּה, 
+כֻּלָּן כְּשֵׁרִים, וְיִנָּתֵן לְכָל אַחַת וְאַחַת.  
+הָיָה כוֹתֵב טֹפֶס לְכָל אַחַת וְאַחַת, &lt;אחד ואחד&gt;
+וְהָעֵדִים מִלְּמַטָּן, 
+אֶת שֶׁהָעֵדִים נִקְרִים עִמּוֹ, כָּשֵׁר. 
+
+<small>ח</small>
+שְׁנֵי גִטִּין שֶׁכְּתָבָן זֶה בְצַד זֶה, 
+שְׁנֵי עֵדִים עִבְרִים בָּאִין מִתַּחַת זֶה לְתַחַת זֶה, 
+שְׁנֵי עֵדִים יְוָנִים בָּאִין מִתַּחַת זֶה לְתַחַת זֶה; 
+אֶת שֶׁהָעֵדִים הָרִאשׁוֹנִים נִקְרִים עִמּוֹ, 
+כָּשֵׁר.  
+עֵד אֶחָד עִבְרִי וְעֵד אֶחָד יְוָנִי, 
+עֵד אֶחָד יְוָנִי וְעֵד אֶחָד עִבְרִי, 
+בָּאִין מִתַּחַת זֶה לְתַחַת זֶה, 
+שְׁנֵיהֶן פְּסוּלִין. 
+
+<small>ט</small>
+שִׁיֵּר מִקְצָת הַגֵּט וּכְתָבוֹ בַדַּף הַשֵּׁנִי, וְהָעֵדִים מִלְּמַטָּן, 
+כָּשֵׁר.  
+כָּתְבוּ הָעֵדִים בְּרֹאשׁ הַדַּף, מִן הַצַּד אוֹ מִן אַחֲרָיו, 
+בְּגֵט פָּשׁוּט, פָּסוּל.  
+הִקִּיף רֹאשׁוֹ שֶׁלָּזֶה בְּצַד רֹאשׁוֹ שֶׁלָּזֶה וְהָעֵדִים בָּאֶמְצַע, שְׁנֵיהֶם פְּסוּלִין. 
+רֹאשׁוֹ שֶׁלָּזֶה לְצַד סוֹפוֹ שֶׁלָּזֶה, 
+וְהָעֵדִים מִלְּמַטָּן, 
+אֶת שֶׁהָעֵדִים נִקְרִים בְּסוֹפוֹ, כָּשֵׁר. 
+
+<small>י</small>
+גֵּט שֶׁכְּתָבוֹ עִבְרִית וְעֵדָיו יְוָנִים, 
+יְוָנִית וְעֵדָיו עִבְרִים, 
+עֵד אֶחָד עִבְרִי וְעֵד אֶחָד יְוָנִי, 
+עֵד אֶחָד יְוָנִי וְעֵד אֶחָד עִבְרִי, 
+כָּשֵׁר.
+כָּתַב הַסּוֹפֵר וְעֵד, כָּשֵׁר.  
+"אִישׁ פְּלוֹנִי עֵד", כָּשֵׁר.  
+"בֶּן אִישׁ פְּלוֹנִי עֵד", כָּשֵׁר.  
+"אִישׁ פְּלוֹנִי בֶּן אִישׁ פְּלוֹנִי", 
+וְלֹא כָתַב "עֵד", כָּשֵׁר. 
+כָּתַב חֲנִיכָתוֹ וַחֲנִיכָתָהּ, כָּשֵׁר.  
+כָּךְ הָיוּ בְקִיֵּי הַדַּעַת שֶׁבִּירוּשָׁלַיִם כּוֹתְבִין.  
+גֵּט מְעֻשֶּׂה, &lt;מעוסה&gt;
+בְּיִשְׂרָאֵל כָּשֵׁר וּבַגּוֹיִם פָּסוּל.  
+וְהַגּוֹיִם חוֹבְטִים אוֹתוֹ וְאוֹמְרִים לוֹ: &lt;ובגוים&gt;
+"עֲשֵׂה מַה שֶּׁיִּשְׂרָאֵל אוֹמְרִין לָךְ", 
+וְכָשֵׁר. 
+
+<small>יא</small>
+יָצָא שְׁמָהּ בְּעִיר "מְקֻדֶּשֶׁת", הֲרֵי זוֹ מְקֻדֶּשֶׁת, 
+"מְגֹרֶשֶׁת", הֲרֵי זוֹ מְגֹרֶשֶׁת,  
+וּבִלְבַד שֶׁלֹּא יְהֵא שָׁם מִתְלָא. &lt;מותלא. וכך כל פעם&gt; 
+וְאֵיזוֹ הִיא מִתְלָא? 
+גֵּרַשׁ אִישׁ פְּלוֹנִי אֶת אִשְׁתּוֹ עַל תְּנַי, 
+זָרַק לָהּ קִדּוּשֶׁיהָ, סָפֵק קָרוֹב לָהּ, סָפֵק קָרוֹב לוֹ, 
+זוֹ הִיא מִתְלָא. 
+
+בֵּית שַׁמַּי אוֹמְרִים: 
+לֹא יְגָרֵשׁ אָדָם אֶת אִשְׁתּוֹ, 
+אֶלָּא אִם כֵּן מָצָא בָהּ עֶרְוַת דָּבָר, שֶׁנֶּאֱמַר: (דברים כד,א) 
+"כִּי מָצָא בָהּ עֶרְוַת דָּבָר".  
+בֵּית הֶלֵּל אוֹמְרִים: 
+אֲפִלּוּ הִקְדִּיחָה תַבְשִׁילוֹ, שֶׁנֶּאֱמַר: (דברים כד,א) 
+"כִּי מָצָא בָהּ עֶרְוַת דָּבָר".  
+וּרְבִּי עֲקִיבָה אוֹמֵר: 
+אֲפִלּוּ מָצָא אַחֶרֶת נָוָה מִמֶּנָּה, שֶׁנֶּאֱמַר: (דברים כד,א) 
+"וְהָיָה אִם לֹא תִמְצָא חֵן בְּעֵינָיו, 
+כִּי מָצָא בָהּ עֶרְוַת דָּבָר, 
+וְכָתַב לָהּ סֵפֶר כְּרִיתֻת וְנָתַן בְּיָדָהּ, וְשִׁלְּחָהּ מִבֵּיתוֹ."  
+
+
+
+
+
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Gittin/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt b/txt/Mishnah/Seder Nashim/Mishnah Gittin/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt
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index 0000000000000000000000000000000000000000..2fffb6b6b05af0b8731eca06ee36e0e44e3621f8
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+++ b/txt/Mishnah/Seder Nashim/Mishnah Gittin/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt	
@@ -0,0 +1,119 @@
+Mishnah Gittin
+משנה גיטין
+Mishnah, ed. Romm, Vilna 1913
+https://www.nli.org.il/he/books/NNL_ALEPH001741739
+
+משנה גיטין
+
+
+
+Chapter 1
+
+המביא גט ממדינת הים צריך שיאמר בפני נכתב ובפני נחתם. רבן גמליאל אומר אף המביא מן הרקם ומן החגר. רבי אליעזר אומר אפילו מכפר לודים ללוד. וחכמים אומרים אינו צריך שיאמר בפני נכתב ובפני נחתם אלא המביא ממדינת הים והמוליך. והמביא ממדינה למדינה במדינת הים צריך שיאמר בפני נכתב ובפני נחתם. רבן שמעון בן גמליאל אומר אפילו מהגמוניא להגמוניא.  
+רבי יהודה אומר מרקם למזרח ורקם כמזרח. מאשקלון לדרום ואשקלון כדרום. מעכו לצפון ועכו כצפון. רבי מאיר אומר עכו כארץ ישראל לגטין:  
+המביא גט בארץ ישראל אינו צריך שיאמר בפני נכתב ובפני נחתם. אם יש עליו עוררים יתקיים בחותמיו. המביא גט ממדינת הים ואינו יכול לומר בפני נכתב ובפני נחתם אם יש עליו עדים יתקיים בחותמיו:  
+אחד גיטי נשים ואחד שחרורי עבדים שוו למוליך ולמביא. וזו אחד מן הדרכים ששוו גיטי נשים לשחרורי עבדים.  
+כל גט שיש עליו עד כותי פסול. חוץ מגיטי נשים ושחרורי עבדים. מעשה שהביאו לפני רבן גמליאל לכפר עותנאי גט אשה והיו עדיו עדי כותים והכשיר. כל השטרות העולים בערכאות של גוים. אף על פי שחותמיהם גוים כשרים. חוץ מגיטי נשים ושחרורי עבדים. ר' שמעון אומר אף אלו כשרין לא הוזכרו אלא בזמן שנעשו בהדיוט:  
+האומר תן גט זה לאשתי ושטר שחרור זה לעבדי אם רצה לחזור בשניהן יחזור דברי ר' מאיר. וחכמים אומרים בגיטי נשים אבל לא בשחרורי עבדים. לפי שזכין לאדם שלא בפניו ואין חבין לו אלא בפניו. שאם ירצה שלא לזון את עבדו רשאי ושלא לזון את אשתו אינו רשאי. אמר להם והרי הוא פוסל את עבדו מן התרומה כשם שהוא פוסל את אשתו. אמרו לו מפני שהוא קנינו. האומר תנו גט זה לאשתי ושטר שחרור זה לעבדי ומת לא יתנו לאחר מיתה. תנו מנה לאיש פלוני ומת יתנו לאחר מיתה:  
+
+Chapter 2
+
+המביא גט ממדינת הים ואמר בפני נכתב אבל לא בפני נחתם. בפני נחתם אבל לא בפני נכתב. בפני נכתב כולו ובפני נחתם חציו בפני נכתב חציו ובפני נחתם כולו פסול. אחד אומר בפני נכתב ואחד אומר בפני נחתם פסול. שנים אומרים בפנינו נכתב ואחד אומר בפני נחתם פסול. ור' יהודה מכשיר. אחד אומר בפני נכתב ושנים אומרים בפנינו נחתם כשר.  
+נכתב ביום ונחתם ביום. בלילה ונחתם בלילה. בלילה ונחתם ביום כשר. ביום ונחתם בלילה פסול. רבי שמעון מכשיר. שהיה רבי שמעון אומר כל הגטין שנכתבו ביום. ונחתמו בלילה. פסולין. חוץ מגיטי נשים.  
+בכל כותבין. בדיו בסם בסיקרא ובקומוס ובקנקנתום. ובכל דבר שהוא של קיימא. אין כותבין לא במשקים. ולא במי פירות. ולא בכל דבר שאינו מתקיים. על הכל כותבין. על העלה של זית. ועל הקרן של פרה. ונותן לה את הפרה. על יד של עבד. ונותן לה את העבד. רבי יוסי הגלילי אומר. אין כותבין לא על דבר שיש בו רוח חיים. ולא על האוכלים:  
+אין כותבין במחובר לקרקע. כתבו במחובר. תלשו וחתמו ונתנו לה כשר. רבי יהודה פוסל עד שתהא כתיבתו וחתימתו בתלוש. רבי יהודה בן בתירא אומר אין כותבין לא על הנייר המחוק ולא על הדיפתרא מפני שהוא יכול להזדייף. וחכמים מכשירין:  
+הכל כשרין לכתוב את הגט. אפילו חרש שוטה וקטן. האשה כותבת את גיטה. והאיש כותב את שוברו. שאין קיום הגט אלא בחותמיו. הכל כשרין להביא את הגט. חוץ מחרש שוטה וקטן וסומא ונכרי:  
+ קבל הקטן והגדיל. חרש ונתפקח. סומא ונתפתח. שוטה ונשתפה נכרי ונתגייר פסול. אבל פקח ונתחרש וחזר ונתפקח. פתוח ונסתמא וחזר ונתפתח. שפוי ונשתטה וחזר ונשתפה כשר. זה הכלל כל שתחלתו וסופו בדעת כשר:  
+אף הנשים שאינן נאמנות לומר מת בעלה נאמנות להביא את גיטה. חמותה. ובת חמותה. וצרתה. ויבמתה. ובת בעלה. מה בין גט למיתה שהכתב מוכיח. האשה עצמה מביאה את גיטה ובלבד שהיא צריכה לומר בפני נכתב ובפני נחתם.  
+
+Chapter 3
+
+כל גט שנכתב שלא לשום אשה פסול. כיצד. היה עובר בשוק ושמע קול סופרים מקרין. איש פלוני מגרש את פלונית ממקום פלוני. ואמר זה שמי וזה שם אשתי. פסול לגרש בו. יתר מכן כתב לגרש בו את אשתו ונמלך. מצאו בן עירו ואמר לו שמי כשמך. ושם אשתי כשם אשתך. פסול לגרש בו. יתר מכן היו לו שתי נשים ושמותיהן שוות. כתב לגרש בו את הגדולה. לא יגרש בו את הקטנה. יתר מכן אמר ללבלר כתוב לאיזו שארצה אגרש. פסול לגרש בו.  
+הכותב טופסי גיטין צריך שיניח מקום האיש. ומקום האשה. ומקום הזמן. שטרי מלוה. צריך שיניח מקום המלוה. מקום הלוה. מקום המעות. מקום הזמן. שטרי מקח. צריך שיניח מקום הלוקח ומקום המוכר ומקום המעות ומקום השדה ומקום הזמן. מפני התקנה. רבי יהודה פוסל בכולן רבי אלעזר מכשיר בכולן. חוץ מגיטי נשים. שנאמר (דברים כד, א) וכתב לה לשמה:  
+המביא גט ואבד הימנו. מצאו לאלתר כשר. ואם לאו פסול. מצאו בחפיסה או בדלוסקמא אם מכירוכשר. המביא גט והניחו זקן או חולה נותנו לה בחזקת שהוא קיים. בת ישראל הנשואה לכהן. והלך בעלה למדינת הים. אוכלת בתרומה בחזקת שהוא קיים. השולח חטאתו ממדינת הים. מקריבין אותה בחזקת שהוא קיים.  
+שלשה דברים אמר ר' אלעזר בן פרטא לפני חכמים וקיימו את דבריו. על עיר שהקיפה כרקום ועל הספינה המיטרפת בים. ועל היוצא לידון. שהן בחזקת קיימין. אבל עיר שכבשה כרקום. וספינה שאבדה בים. והיוצא ליהרג. נותנין עליהן חומרי חיים וחומרי מתים. בת ישראל לכהן ובת כהן לישראל לא תאכל בתרומה:  
+המביא גט בארץ ישראל וחלה. הרי זה משלחו ביד אחר. ואם אמר לו טול לי הימנה חפץ פלוני לא ישלחנו ביד אחר. שאין רצונו שיהא פקדונו ביד אחר.  
+המביא גט ממדינת הים וחלה. עושה בית דין ומשלחו ואומר לפניהם בפני נכתב ובפני נחתם. ואין שליח אחרון צריך שיאמר בפני נכתב ובפני נחתם אלא אומר שליח בית דין אני:  
+המלוה מעות את הכהן ואת הלוי ואת העני להיות מפריש עליהן מחלקן. מפריש עליהן בחזקת שהן קיימין. ואינו חושש שמא מת הכהן או הלוי או העשיר העני. מתו צריך ליטול רשות מן היורשין. אם הלוון בפני בית דין אינו צריך ליטול רשות מן היורשים:  
+המניח פירות להיות מפריש עליהן תרומה ומעשרות. מעות להיות מפריש עליהן מעשר שני. מפריש עליהן בחזקת שהן קיימין. אם אבדו הרי זה חושש מעת לעת. דברי ר' אלעזר בן שמוע. רבי יהודה אומר בשלשה פרקים בודקין את היין. בקדים של מוצאי החג. ובהוצאת סמדר. ובשעת כניסת מים בבוסר:  
+
+Chapter 4
+
+השולח גט לאשתו. והגיע בשליח. או ששלח אחריו שליח. ואמר לו גט שנתתי לך בטל הוא הרי זה בטל. קדם אצל אשתו. או ששלח אצלה שליח. ואמר לה גט ששלחתי ליך בטל הוא. הרי זה בטל. אם משהגיע גט לידה שוב אינו יכול לבטלו.  
+בראשונה היה עושה בית דין במקום אחר ומבטלו. התקין רבן גמליאל הזקן. שלא יהו עושין כן. מפני תקון העולם. בראשונה היה משנה שמו ושמה. שם עירו ושם עירה. והתקין רבן גמליאל הזקן שיהא כותב איש פלוני וכל שם שיש לו. אשה פלונית. וכל שום שיש לה. מפני תקון העולם  
+אין אלמנה נפרעת מנכסי יתומים אלא בשבועה. נמנעו מלהשביעה. התקין רבן גמליאל הזקן שתהא נודרת ליתומים כל מה שירצו וגובה כתובתה. העדים חותמין על הגט מפני תיקון העולם. הלל התקין פרוזבול מפני תיקון העולם:  
+עבד שנשבה ופדאוהו. אם לשום עבד ישתעבד. אם לשום בן חורין לא ישתעבד. רבן שמעון בן גמליאל אומר בין כך ובין כך ישתעבד. עבד שעשאו רבו אפותיקי לאחרים ושחררו. שורת הדין אין העבד חייב כלום. אלא מפני תקון העולם כופין את רבו ועושה אותו בן חורין וכותב שטר על דמיו. רבן שמעון בן גמליאל אומר אינו כותב אלא משחרר:  
+מי שחציו עבד וחציו בן חורין עובד את רבו יום אחד. ואת עצמו יום אחד. דברי בית הלל. אמרו לו בית שמאי תקנתם את רבו ואת עצמו לא תקנתם. לישא שפחה אי אפשר שכבר חציו בן חורין. בת חורין אי אפשר שכבר חציו עבד. יבטל והלא לא נברא העולם אלא לפריה ורביה שנאמר (ישעיה מה, יח) לא תהו בראה לשבת יצרה. אלא מפני תקון העולם כופין את רבו ועושה אותו בן חורין וכותב שטר על חצי דמיו. וחזרו בית הלל להורות כדברי בית שמאי:  
+המוכר עבדו לגוי או לחוצה לארץ יצא בן חורין. אין פודין את השבויים יותר על כדי דמיהן מפני תקון העולם. ואין מבריחין את השבויין מפני תקון העולם. רבן שמעון בן גמליאל אומר מפני תקנת השבויין. ואין לוקחים ספרים תפילין ומזוזות מן הגוים יותר על כדי דמיהן מפני תקון העולם:  
+המוציא את אשתו משום שם רע לא יחזיר. משום נדר לא יחזיר. רבי יהודה אומר כל נדר שידעו בו רבים לא יחזיר. ושלא ידעו בו רבים יחזיר. ר' מאיר אומר כל נדר שצריך חקירת חכם לא יחזיר. ושאינו צריך חקירת חכם יחזיר. אמר ר' אליעזר לא אסרו זה אלא מפני זה. אמר רבי יוסי בר יהודה מעשה בצידן באחד שאמר לאשתו קונם אם איני מגרשיך. וגרשה. והתירו לו חכמים שיחזירנה מפני תקון העולם:  
+המוציא את אשתו משום אילונית. רבי יהודה אומר לא יחזיר. וחכמים אומרים יחזיר. נישאת לאחר. והיו לה בנים הימנו והיא תובעת כתובתה. אמר רבי יהודה אומר לה שתיקותיך יפה ליך מדבוריך:  
+המוכר את עצמו ואת בניו לגוי אין פודין אותו. אבל פודין את הבנים לאחר מיתת אביהן. המוכר את שדהו לגוי וחזר ולקחה ממנו ישראל הלוקח מביא ממנו בכורים מפני תקון העולם:  
+
+Chapter 5
+
+הנזקין שמין להם בעידית ובעל חוב בבינונית. וכתובת אשה בזיבורית. ר' מאיר אומר אף כתובת אשה בבינונית: 
+
+אין נפרעין מנכסים משועבדים במקום שיש נכסים בני חורין ואפילו הן זיבורית. אין נפרעין מנכסי יתומים אלא מן הזיבורית: 
+
+אין מוציאין לאכילת פירות ולשבח קרקעות ולמזון האשה והבנות מנכסים משועבדים. מפני תקון העולם. והמוצא מציאה לא ישבע מפני תקון העולם: 
+
+יתומים שסמכו אצל בעל הבית או שמינה להן אביהן אפוטרופוס חייב לעשר פירותיהן. אפוטרופוס שמינהו אבי יתומים ישבע. מינהו בית דין לא ישבע. אבא שאול אומר חלוף הדברים. המטמא. והמדמע. והמנסך. בשוגג פטור. במזיד חייב. הכהנים שפגלו במקדש מזידין חייבין: 
+
+העיד רבי יוחנן בן גודגדה על החרשת שהשיאה אביה. שהיא יוצאה בגט. ועל קטנה בת ישראל שנשאת לכהן. שאוכלת בתרומה. ואם מתה. בעלה יורשה. ועל המריש הגזול שבנאו בבירה. שיטול את דמיו. מפני תקנת השבים. ועל חטאת הגזולה שלא נודעה לרבים. שהיא מכפרת. מפני תקון המזבח. 
+
+לא היה סיקריקון ביהודה בהרוגי מלחמה. מהרוגי מלחמה ואילך. יש בה סיקריקון. כיצד. לקח מסיקריקון. וחזר ולקח מבעל הבית. מקחו בטל. מבעל הבית וחזר ולקח מסיקריקון. מקחו קיים. לקח מן האיש. וחזר ולקח מן האשה. מקחו בטל. מן האשה וחזר ולקח מן האיש. מקחו קיים. זו משנה ראשונה. בית דין של אחריהם אמרו. הלוקח מסיקריקון. נותן לבעלים רביע. אימתי. בזמן שאין בידן ליקח. אבל יש בידן ליקח. הן קודמין לכל אדם. רבי הושיב בית דין ונמנו שאם שהתה בפני סיקריקון שנים עשר חדש. כל הקודם ליקח זוכה. אבל נותן לבעלים רביע: 
+
+חרש רומז ונרמז. ובן בתירה אומר. קופץ ונקפץ במטלטלין. הפעוטות מקחן מקח. וממכרן ממכר במטלטלין: 
+
+ואלו דברים אמרו מפני דרכי שלום. כהן קורא ראשון. ואחריו לוי. ואחריו ישראל. מפני דרכי שלום. מערבין בבית ישן. מפני דרכי שלום. בור שהוא קרוב לאמה. מתמלא ראשון מפני דרכי שלום. מצודות חיה ועופות ודגים יש בהם משום גזל. מפני דרכי שלום. רבי יוסי אומר גזל גמור. מציאת חרש שוטה וקטן יש בהן משום גזל מפני דרכי שלום. ר' יוסי אומר גזל גמור. עני המנקף בראש הזית. מה שתחתיו גזל מפני דרכי שלום. ר' יוסי אומר גזל גמור. אין ממחין ביד עניי גוים בלקט שכחה ופאה. מפני דרכי שלום: 
+
+משאלת אשה לחברתה החשודה על השביעית נפה וכברה ורחים ותנור. אבל לא תבור ולא תטחן עמה. אשת חבר משאלת לאשת עם הארץ. נפה. וכברה. ובוררת. וטוחנת ומרקדת עמה. אבל משתטיל המים. לא תגע עמה. לפי שאין מחזיקין ידי עוברי עבירה. וכולן לא אמרו אלא מפני דרכי שלום. ומחזיקין ידי גוים בשביעית אבל לא ידי ישראל. ושואלין בשלומן מפני דרכי שלום: 
+
+
+Chapter 6
+
+האומר התקבל גט זה לאשתי או הולך גט זה לאשתי אם רצה לחזור יחזור. האשה שאמרה התקבל לי גטי. אם רצה לחזור. לא יחזור. לפיכך אם אמר לו הבעל אי אפשי שתקבל לה. אלא הולך ותן לה. אם רצה לחזור יחזור רבן שמעון בן גמליאל אומר. אף האומרת טול לי גטי. אם רצה לחזור. לא יחזור:  
+האשה שאמרה התקבל לי גטי. צריכה שתי כתי עדים. שנים שאומרים בפנינו אמרה. ושנים שאומרים בפנינו קבל וקרע. אפילו הן הראשונים והן האחרונים. או אחד מן הראשונים. ואחד מן האחרונים. ואחד מצטרף עמהן. נערה המאורסה. היא ואביה מקבלין את גיטה. אמר רבי יהודה אין שתי ידים זוכות כאחת. אלא אביה מקבל את גטה בלבד. וכל שאינה יכולה לשמור את גטה אינה יכולה להתגרש:  
+קטנה שאמרה התקבל לי גטי. אינו גט עד שיגיע גט לידה. לפיכך אם רצה הבעל לחזור. יחזור. שאין קטן עושה שליח. אבל אם אמר לו אביה. צא והתקבל לבתי גטה. אם רצה להחזיר לא יחזיר. האומר תן גט זה לאשתי במקום פלוני. ונתנו לה במקום אחר. פסול. הרי היא במקום פלוני. ונתנו לה במקום אחר. כשר האשה שאמרה התקבל לי גטי במקום פלוני. וקבלו לה במקום אחר. פסול. רבי אליעזר מכשיר. הבא לי גטי ממקום פלוני. והביאו לה ממקום אחר כשר:  
+הבא לי גטי אוכלת בתרומה עד שיגיע גט לידה. התקבל לי גטי. אסורה לאכול בתרומה מיד. התקבל לי גטי במקום פלוני. אוכלת בתרומה עד שיגיע גט לאותו מקום. ר' אליעזר אוסר מיד:  
+האומר כתבו גט. ותנו לאשתי. גרשוה. כתבו אגרת ותנו לה. הרי אלו יכתבו ויתנו. פטרוה. פרנסוה. עשו לה כנימוס. עשו לה כראוי. לא אמר כלום. בראשונה היו אומרים היוצא בקולר ואמר כתבו גט לאשתי הרי אלו יכתבו ויתנו. חזרו לומר. אף המפרש והיוצא בשיירא. ר' שמעון שזורי אומר. אף המסוכן:  
+מי שהיה מושלך לבור. ואמר כל השומע את קולו יכתוב גט לאשתו. הרי אלו יכתבו ויתנו. הבריא שאמר כתבו גט לאשתי רצה לשחק בה. מעשה בבריא אחד שאמר כתבו גט לאשתי ועלה לראש הגג. ונפל ומת. אמר רבן שמעון בן גמליאל. אמרו חכמים אם מעצמו נפל. הרי זה גט. אם הרוח דחאתו. אינו גט.  
+אמר לשנים תנו גט לאשתי. או לשלשה כתבו גט ותנו לאשתי. הרי אלו יכתבו ויתנו. אמר לשלשה תנו גט לאשתי. הרי אלו יאמרו לאחרים ויכתבו. מפני שעשאן בית דין. דברי ר' מאיר. וזו הלכה העלה רבי חנינא איש אונו מבית האסורין. מקובל אני באומר לשלשה תנו גט לאשתי. שיאמרו לאחרים. ויכתבו. מפני שעשאן בית דין. אמר רבי יוסי נומינו לשליח אף אנו מקובלין. שאפילו אמר לבית דין הגדול שבירושלים. תנו גט לאשתי. שילמדו ויכתבו ויתנו. אמר לעשרה כתבו גט לאשתי. אחד כותב ושנים חותמין כולכם כתובו. אחד כותב. וכולם חותמין. לפיכך אם מת אחד מהן. הרי זה גט בטל.  
+
+Chapter 7
+
+מי שאחזו קורדייקוס ואמר כתבו גט לאשתי. לא אמר כלום. אמר כתבו גט לאשתי. ואחזו קורדייקוס. וחזר ואמר אל תכתבו. אין דבריו האחרונים כלום. נשתתק. ואמרו לו נכתוב גט לאשתך. והרכין בראשו. בודקין אותו שלשה פעמים. אם אמר על לאו. לאו. ועל הן. הן. הרי אלו יכתבו ויתנו:  
+אמרו לו נכתוב גט לאשתך ואמר להם כתובו. אמרו לסופר וכתב ולעדים וחתמו. אף על פי שכתבוהו וחתמוהו ונתנוהו לו. וחזר ונתנו לה. הרי הגט בטל. עד שיאמר לסופר כתוב. ולעדים חתומו:  
+זה גטך אם מתי. זה גטך אם מתי מחולי זה. זה גיטך לאחר מיתה. לא אמר כלום. מהיום אם מתי. מעכשיו אם מתי. הרי זה גט. מהיום ולאחר מיתה. גט. ואינו גט. אם מת. חולצת ולא מתיבמת. זה גטך מהיום אם מתי מחולי זה. ועמד והלך בשוק. וחלה ומת. אומדין אותו. אם מחמת חולי הראשון מת. הרי זה גט. ואם לאו אינו גט:  
+לא תתיחד עמו. אלא בפני עדים. אפילו עבד אפילו שפחה. חוץ משפחתה. מפני שלבה גס בה בשפחתה. מה היא באותן הימים. רבי יהודה אומר. כאשת איש לכל דבריה. רבי יוסי אומר. מגורשת. ואינה מגורשת:  
+הרי זה גטך על מנת שתתני לי מאתים זוז. הרי זו מגורשת ותתן. על מנת שתתני לי מכאן ועד שלשים יום. אם נתנה לו בתוך שלשים יום. מגורשת. ואם לאו אינה מגורשת. אמר רבן שמעון בן גמליאל מעשה בצידן. באחד שאמר לאשתו הרי זה גטך. על מנת שתתני לי אצטליתי ואבדה אצטליתו ואמרו חכמים תתן לו את דמיה:  
+הרי זה גטך על מנת שתשמשי את אבא. על מנת שתינקי את בני. כמה היא מניקתו. שתי שנים. ר' יהודה אומר. שמונה עשר חדש. מת הבן או שמת האב. הרי זה גט. הרי זה גטך על מנת שתשמשי את אבא שתי שנים. על מנת שתניקי את בני שתי שנים. מת הבן או שמת האב או שאמר האב אי אפשי שתשמשני שלא בהקפדה. אינו גט. רבן שמעון בן גמליאל אומר כזה גט. כלל אמר רבן שמעון בן גמליאל כל עכבה שאינה הימנה. הרי זה גט:  
+הרי זה גטך אם לא באתי מכאן עד שלשים יום. והיה הולך מיהודה לגליל. הגיע לאנטיפטרס וחזר בטל תנאו. הרי זה גטך אם לא באתי מכאן עד שלשים יום. והיה הולך מגליל ליהודה. והגיע לכפר עותנאי וחזר בטל תנאו. הרי זה גטך אם לא באתי מכאן עד שלשים יום. והיה הולך למדינת הים. והגיע לעכו וחזר. בטל תנאו. הרי זה גטך כל זמן שאעבור מכנגד פניך שלשים יום. היה הולך ובא הולך ובא. הואיל ולא נתייחד עמה. הרי זה גט:  
+הרי זה גטך אם לא באתי מכאן ועד שנים עשר חדש. ומת בתוך שנים עשר חדש. אינו גט. הרי זה גטך מעכשיו אם לא באתי מכאן ועד שנים עשר חדש. ומת בתוך שנים עשר חדש. הרי זה גט:  
+אם לא באתי מכאן עד שנים עשר חדש. כתבו ותנו גט לאשתי. כתבו גט בתוך שנים עשר חדש ונתנו לאחר שנים עשר חדש. אינו גט. כתבו ותנו גט לאשתי אם לא באתי מכאן עד שנים עשר חדש כתבו בתוך שנים עשר חדש ונתנו לאחר שנים עשר חדש אינו גט. ר' יוסי אומר כזה גט. כתבו לאחר שנים עשר חדש ונתנו לאחר שנים עשר חדש ומת. אם הגט קדם למיתה. הרי זה גט. ואם מיתה קדמה לגט אינו גט. ואם אין ידוע. זו היא שאמרו מגורשת ואינה מגורשת:  
+
+Chapter 8
+
+הזורק גט לאשתו. והיא בתוך ביתה. או בתוך חצרה הרי זו מגורשת. זרקו לה בתוך ביתו. או בתוך חצרו אפילו הוא עמה במטה אינה מגורשת. לתוך חיקה. או לתוך קלתה. הרי זו מגורשת.  
+אמר לה כנסי שטר חוב זה. או שמצאתו מאחוריו קוראה והרי הוא גטה. אינו גט עד שיאמר לה הא גטך. נתן בידה והיא ישנה. נעורה. קוראה. והרי הוא גטה. אינו גט. עד שיאמר לה הא גטך. היתה עומדת ברשות הרבים וזרקו לה. קרוב לה מגורשת. קרוב לו. אינה מגורשת. מחצה על מחצה. מגורשת ואינה מגורשת:  
+וכן לענין קדושין. וכן לענין החוב. אמר לו בעל חובו זרוק לי חובי וזרקו לו. קרוב למלוה זכה הלוה. קרוב ללוה. הלוה חייב. מחצה על מחצה. שניהם יחלוקו. היתה עומדת על ראש הגג. וזרקו לה. כיון שהגיע לאויר הגג הרי זו מגורשת. הוא מלמעלה. והיא מלמטה. וזרקו לה. כיון שיצא מרשות הגג. נמחק. או נשרף. הרי זו מגורשת:  
+בית שמאי אומרים. פוטר אדם אשתו בגט ישן. ובית הלל אוסרין. ואיזהו גט ישן כל שנתייחד עמה אחר שכתבו לה:  
+כתב לשום מלכות שאינה הוגנת. לשום מלכות מדי לשום מלכות יון לבנין הבית לחורבן הבית. היה במזרח וכתב במערב. במערב וכתב במזרח. תצא מזה ומזה. וצריכה גט מזה ומזה. ואין לה לא כתובה. ולא פירות ולא מזונות. ולא בלאות. לא על זה ולא על זה. אם נטלה מזה ומזה תחזיר. והולד ממזר מזה ומזה. ולא זה וזה מטמאין לה. ולא זה וזה זכאין. לא במציאתה. ולא במעשה ידיה. ולא בהפרת נדריה. היתה בת ישראל נפסלת מן הכהונה. בת לוי מן המעשר. בת כהן מן התרומה, ואין יורשיו של זה ויורשיו של זה יורשין כתובתה. ואם מתו. אחיו של זה ואחיו של זה. חולצין ולא מיבמין. שינה שמו ושמה. שם עירו ושם עירה. תצא מזה ומזה. וכל הדרכים האלו בה.  
+כל העריות שאמרו צרותיהן מותרות. הלכו הצרות האלו ונישאו. ונמצאו אלו אילונית. תצא מזה ומזה. וכל הדרכים האלו בה:  
+הכונס את יבמתו והלכה צרתה ונשאת לאחר. ונמצאה זאת שהיא אילונית. תצא מזה ומזה. וכל הדרכים האלו בה:  
+כתב סופר גט לאיש. ושובר לאשה. וטעה ונתן גט לאשה. ושובר לאיש. ונתנו זה לזה. ולאחר זמן. הרי הגט יוצא מיד האיש. ושובר מיד האשה. תצא מזה ומזה. וכל הדרכים האלו בה. רבי אליעזר אומר אם לאלתר יצא אין זה גט. אם לאחר זמן יצא הרי זה גט. לא כל הימנו מן הראשון לאבד זכותו של שני. כתב לגרש את אשתו ונמלך. בית שמאי אומרים פסלה מן הכהונה. ובית הלל אומרים אף על פי שנתנולה על תנאי. ולא נעשה התנאי לא פסלה מן הכהונה:  
+המגרש את אשתו ולנה עמו בפונדקי. בית שמאי אומרים אינה צריכה הימנו גט שני. ובית הלל אומרים צריכה הימנו גט שני. אימתי בזמן שנתגרשה מן הנשואין. ומודים בנתגרשה מן האירוסין. שאינה צריכה הימנו גט שני. מפני שאין לבו גס בה. כנסה בגט קרח. תצא מזה ומזה. וכל הדרכים האלו בה:  
+גט קרח הכל משלימין עליו. דברי בן ננס. רבי עקיבא אומר. אין משלימין עליו. אלא קרובים הראויין להעיד במקום אחר. ואיזהו גט קרח. כל שקשריו מרובין מעדיו:  
+
+Chapter 9
+
+המגרש את אשתו ואמר לההרי את מותרת לכל אדם אלא לפלוני. רבי אליעזר מתיר. וחכמים אוסרין. כיצד יעשה יטלנו הימנה ויחזור ויתננו לה. ויאמר לה הרי את מותרת לכל אדם. ואם כתבו בתוכו אף על פי שחזר ומחקו פסול:  
+הרי את מותרת לכל אדם אלא לאבא ולאביך. לאחי ולאחיך. לעבד ולנכרי ולכל מי שאין לה עליו קדושין. כשר. הרי את מותרת לכל אדם. אלא אלמנה לכהן גדול. גרושה וחלוצה לכהן הדיוט. ממזרת ונתינה לישראל. בת ישראל לממזר ולנתין. ולכל מי שיש לה עליו קדושין אפילו בעבירה פסול:  
+גופו של גט הרי את מותרת לכל אדם. רבי יהודה אומר ודין דיהוי ליכי מינאי ספר תירוכין. ואגרת שבוקין. וגט פטורין. למהך להתנסבא לכל גבר דתצביין. גופו של גט שחרור הרי את בת חורין. הרי את לעצמך:  
+שלשה גטין פסולין. ואם נשאת הולד כשר. כתב בכתב ידו ואין עליו עדים. יש עליו עדים. ואין בו זמן. יש בו זמן. ואין בו אלא עד אחד. הרי אלו שלשה גטין פסולין. ואם נשאת הולד כשר. רבי אליעזר אומר אף על פי שאין עליו עדים. אלא שנתנו לה בפני עדים כשר. וגובה מנכסים משועבדים. שאין העדים חותמין על הגט. אלא מפני תקון העולם.  
+שנים ששלחו שני גטין שוין ונתערבו. נותן שניהם לזו ושניהם לזו. לפיכך אבד אחד מהן הרי השני בטל. חמשה שכתבו כלל בתוך הגט. איש פלוני מגרש פלונית. ופלוני פלונית. והעדים מלמטה. כולן כשרין. וינתן לכל אחת ואחת. היה כתוב טופס לכל אחת ואחת והעדים מלמטה. את שהעדים נקרין עמו כשר:  
+שני גטין שכתבן זה בצד זה. ושנים עדים עברים באים מתחת זה לתחת זה. ושנים עדים יונים באים מתחת זה לתחת זה. את שהעדים הראשונים נקראין עמו כשר. עד אחד עברי ועד אחד יוני. עד אחד עברי ועד אחד יוני. באין מתחת זה לתחת זה. שניהן פסולין.  
+שייר מקצת הגט וכתבו בדף השני והעדים מלמטה כשר. חתמו עדים בראש הדף מן הצד או מאחריו בגט פשוט פסול. הקיף ראשו של זה בצד ראשו של זה והעדים באמצע. שניהם פסולין. סופו של זה בצד סופו של זה והעדים באמצע. את שהעדים נקרין עמו כשר. ראשו של זה בצד סופו של זה והעדים באמצע. את שהעדים נקרין בסופו כשר:  
+גט שכתבו עברית ועדיו יונית. יונית ועדיו עברית. עד אחד עברי ועד אחד יוני. כתב סופר ועד. כשר. איש פלוני עד כשר. בן איש פלוני עד. כשר. איש פלוני בן איש פלוני ולא כתב עד. כשר. וכך היו נקיי הדעת שבירושלים עושין. כתב חניכתו וחניכתה. כשר. גט מעושה בישראל כשר. ובגוים פסול. ובגוים חובטין אותו ואומרים לו עשה מה שישראל אומרים לך וכשר.  
+יצא שמה בעיר מקודשת הרי זו מקודשת. מגורשת הרי זו מגורשת. ובלבד שלא יהא שם אמתלא. איזו היא אמתלא. גירש איש פלוני את אשתו על תנאי. זרק לה קדושיה ספק קרוב לה ספק קרוב לו. זו היא אמתלא:  
+בית שמאי אומרים לא יגרש אדם את אשתו אלא אם כן מצא בה דבר ערוה. שנאמר (דברים כד, א) כי מצא בה ערות דבר. ובית הלל אומרים אפילו הקדיחה תבשילו. שנאמר (דברים כד, א) כי מצא בה ערות דבר רבי עקיבא אומר אפילו מצא אחרת נאה הימנה. שנאמר (שם) והיה אם לא תמצא חן בעיניו:   
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Gittin/Hebrew/Torat Emet 357.txt b/txt/Mishnah/Seder Nashim/Mishnah Gittin/Hebrew/Torat Emet 357.txt
new file mode 100644
index 0000000000000000000000000000000000000000..f648ed0ae781333a55e5203237afb5b997f49809
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Gittin/Hebrew/Torat Emet 357.txt	
@@ -0,0 +1,184 @@
+Mishnah Gittin
+משנה גיטין
+Torat Emet 357
+http://www.toratemetfreeware.com/index.html?downloads
+
+משנה גיטין
+
+
+
+Chapter 1
+
+הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם, צָרִיךְ שֶׁיֹּאמַר, בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם. רַבָּן גַּמְלִיאֵל אוֹמֵר, אַף הַמֵּבִיא מִן הָרֶקֶם וּמִן הַחֶגֶר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֲפִלּוּ מִכְּפַר לוּדִים לְלוֹד. וַחֲכָמִים אוֹמְרִים, אֵינוֹ צָרִיךְ שֶׁיֹּאמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם, אֶלָּא הַמֵּבִיא מִמְּדִינַת הַיָּם וְהַמּוֹלִיךְ. וְהַמֵּבִיא מִמְּדִינָה לִמְדִינָה בִמְדִינַת הַיָּם, צָרִיךְ שֶׁיֹּאמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אֲפִלּוּ מֵהֶגְמוֹנְיָא לְהֶגְמוֹנְיָא: 
+
+רַבִּי יְהוּדָה אוֹמֵר, מֵרֶקֶם לַמִּזְרָח, וְרֶקֶם כַּמִּזְרָח. מֵאַשְׁקְלוֹן לַדָּרוֹם, וְאַשְׁקְלוֹן כַּדָּרוֹם. מֵעַכּוֹ לַצָּפוֹן, וְעַכּוֹ כַּצָּפוֹן. רַבִּי מֵאִיר אוֹמֵר, עַכּוֹ כְּאֶרֶץ יִשְׂרָאֵל לַגִּטִּין: 
+
+הַמֵּבִיא גֵט בְּאֶרֶץ יִשְׂרָאֵל, אֵינוֹ צָרִיךְ שֶׁיֹּאמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם. אִם יֵשׁ עָלָיו עוֹרְרִים, יִתְקַיֵּם בְּחוֹתְמָיו. הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם וְאֵינוֹ יָכוֹל לוֹמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם, אִם יֵשׁ עָלָיו עֵדִים, יִתְקַיֵּם בְּחוֹתְמָיו: 
+
+אֶחָד גִּטֵּי נָשִׁים וְאֶחָד שִׁחְרוּרֵי עֲבָדִים, שָׁווּ לַמּוֹלִיךְ וְלַמֵּבִיא. וְזוֹ אַחַד מִן הַדְּרָכִים שֶׁשָּׁווּ גִטֵּי נָשִׁים לְשִׁחְרוּרֵי עֲבָדִים: 
+
+כָּל גֵּט שֶׁיֵּשׁ עָלָיו עֵד כּוּתִי, פָּסוּל, חוּץ מִגִּטֵּי נָשִׁים וְשִׁחְרוּרֵי עֲבָדִים. מַעֲשֶׂה, שֶׁהֵבִיאוּ לִפְנֵי רַבָּן גַּמְלִיאֵל לִכְפַר עוֹתְנַאי גֵּט אִשָּׁה וְהָיוּ עֵדָיו עֵדֵי כוּתִים, וְהִכְשִׁיר. כָּל הַשְּׁטָרוֹת הָעוֹלִים בְּעַרְכָּאוֹת שֶׁל גּוֹיִם, אַף עַל פִּי שֶׁחוֹתְמֵיהֶם גּוֹיִם, כְּשֵׁרִים, חוּץ מִגִּטֵּי נָשִׁים וְשִׁחְרוּרֵי עֲבָדִים. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף אֵלּוּ כְשֵׁרִין, לֹא הֻזְכְּרוּ אֶלָּא בִזְמַן שֶׁנַּעֲשׂוּ בְהֶדְיוֹט: 
+
+הָאוֹמֵר, תֵּן גֵּט זֶה לְאִשְׁתִּי וּשְׁטָר שִׁחְרוּר זֶה לְעַבְדִּי, אִם רָצָה לַחֲזֹר בִּשְׁנֵיהֶן, יַחֲזֹר, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בְּגִטֵּי נָשִׁים, אֲבָל לֹא בְשִׁחְרוּרֵי עֲבָדִים, לְפִי שֶׁזָּכִין לָאָדָם שֶׁלֹּא בְּפָנָיו וְאֵין חָבִין לוֹ אֶלָּא בְּפָנָיו. שֶׁאִם יִרְצֶה שֶׁלֹּא לָזוּן אֶת עַבְדּוֹ, רַשַּׁאי. וְשֶׁלֹּא לָזוּן אֶת אִשְׁתּוֹ, אֵינוֹ רַשָּׁאי. אָמַר לָהֶם, וַהֲרֵי הוּא פוֹסֵל אֶת עַבְדּוֹ מִן הַתְּרוּמָה כְּשֵׁם שֶׁהוּא פוֹסֵל אֶת אִשְׁתּוֹ. אָמְרוּ לוֹ, מִפְּנֵי שֶׁהוּא קִנְיָנוֹ. הָאוֹמֵר, תְּנוּ גֵט זֶה לְאִשְׁתִּי, וּשְׁטָר שִׁחְרוּר זֶה לְעַבְדִּי, וּמֵת, לֹא יִתְּנוּ לְאַחַר מִיתָה. תְּנוּ מָנֶה לְאִישׁ פְּלוֹנִי, וּמֵת, יִתְּנוּ לְאַחַר מִיתָה: 
+
+
+Chapter 2
+
+הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם וְאָמַר, בְּפָנַי נִכְתַּב אֲבָל לֹא בְּפָנַי נֶחְתָּם, בְּפָנַי נֶחְתָּם אֲבָל לֹא בְּפָנַי נִכְתָּב, בְּפָנַי נִכְתַּב כֻּלּוֹ וּבְפָנַי נֶחְתַּם חֶצְיוֹ, בְּפָנַי נִכְתַּב חֶצְיוֹ וּבְפָנַי נֶחְתַּם כֻּלּוֹ, פָּסוּל. אֶחָד אוֹמֵר בְּפָנַי נִכְתָּב, וְאֶחָד אוֹמֵר בְּפָנַי נֶחְתָּם, פָּסוּל. שְׁנַיִם אוֹמְרִים בְּפָנֵינוּ נִכְתָּב, וְאֶחָד אוֹמֵר בְּפָנַי נֶחְתָּם, פָּסוּל. וְרַבִּי יְהוּדָה מַכְשִׁיר. אֶחָד אוֹמֵר בְּפָנַי נִכְתָּב, וּשְׁנַיִם אוֹמְרִים בְּפָנֵינוּ נֶחְתָּם, כָּשֵׁר: 
+
+נִכְתַּב בַּיּוֹם וְנֶחְתַּם בַּיּוֹם, בַּלַּיְלָה וְנֶחְתַּם בַּלַּיְלָה, בַּלַּיְלָה וְנֶחְתַּם בַּיּוֹם, כָּשֵׁר. בַּיּוֹם וְנֶחְתַּם בַּלַּיְלָה, פָּסוּל. רַבִּי שִׁמְעוֹן מַכְשִׁיר, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל הַגִּטִּין שֶׁנִּכְתְּבוּ בַיּוֹם וְנֶחְתְּמוּ בַלַּיְלָה, פְּסוּלִין, חוּץ מִגִּטֵּי נָשִׁים: 
+
+בַּכֹּל כּוֹתְבִין, בִּדְיוֹ, בְּסַם, בְּסִקְרָא, וּבְקוֹמוֹס, וּבְקַנְקַנְתּוֹם, וּבְכָל דָּבָר שֶׁהוּא שֶׁל קְיָמָא. אֵין כּוֹתְבִין לֹא בְמַשְׁקִים, וְלֹא בְמֵי פֵרוֹת, וְלֹא בְכָל דָּבָר שֶׁאֵינוֹ מִתְקַיֵּם. עַל הַכֹּל כּוֹתְבִין, עַל הֶעָלֶה שֶׁל זַיִת, וְעַל הַקֶּרֶן שֶׁל פָּרָה, וְנוֹתֵן לָהּ אֶת הַפָּרָה, עַל יָד שֶׁל עֶבֶד, וְנוֹתֵן לָהּ אֶת הָעָבֶד. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, אֵין כּוֹתְבִין לֹא עַל דָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים, וְלֹא עַל הָאֳכָלִין: 
+
+אֵין כּוֹתְבִין בִּמְחֻבָּר לַקַּרְקַע. כְּתָבוֹ בִמְחֻבָּר, תְּלָשׁוֹ וַחֲתָמוֹ וּנְתָנוֹ לָהּ, כָּשֵׁר. רַבִּי יְהוּדָה פוֹסֵל, עַד שֶׁתְּהֵא כְתִיבָתוֹ וַחֲתִימָתוֹ בְּתָלוּשׁ. רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר, אֵין כּוֹתְבִין לֹא עַל הַנְּיָר הַמָּחוּק וְלֹא עַל הַדִּפְתְּרָא, מִפְּנֵי שֶׁהוּא יָכוֹל לְהִזְדַּיֵּף. וַחֲכָמִים מַכְשִׁירִין: 
+
+הַכֹּל כְּשֵׁרִין לִכְתֹּב אֶת הַגֵּט, אֲפִלּוּ חֵרֵשׁ, שׁוֹטֶה וְקָטָן. הָאִשָּׁה כוֹתֶבֶת אֶת גִּטָּהּ, וְהָאִישׁ כּוֹתֵב אֶת שׁוֹבְרוֹ, שֶׁאֵין קִיּוּם הַגֵּט אֶלָּא בְחוֹתְמָיו. הַכֹּל כְּשֵׁרִין לְהָבִיא אֶת הַגֵּט, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן וְסוּמָא וְנָכְרִי: 
+
+קִבֵּל הַקָּטָן וְהִגְדִּיל, חֵרֵשׁ וְנִתְפַּקֵּחַ, סוּמָא וְנִתְפַּתֵּחַ, שׁוֹטֶה וְנִשְׁתַּפָּה, נָכְרִי וְנִתְגַּיֵּר, פָּסוּל. אֲבָל פִּקֵּחַ וְנִתְחָרֵשׁ וְחָזַר וְנִתְפַּקֵּחַ, פָּתוּחַ וְנִסְתַּמֵּא וְחָזַר וְנִתְפַּתֵּחַ, שָׁפוּי וְנִשְׁתַּטָּה וְחָזַר וְנִשְׁתַּפָּה, כָּשֵׁר. זֶה הַכְּלָל, כָּל שֶׁתְּחִלָּתוֹ וְסוֹפוֹ בְדַעַת, כָּשֵׁר: 
+
+אַף הַנָּשִׁים שֶׁאֵינָן נֶאֱמָנוֹת לוֹמַר מֵת בַּעְלָהּ, נֶאֱמָנוֹת לְהָבִיא אֶת גִּטָּהּ, חֲמוֹתָהּ וּבַת חֲמוֹתָהּ וְצָרָתָהּ וִיבִמְתָּהּ וּבַת בַּעְלָהּ. מַה בֵּין גֵּט לְמִיתָה, שֶׁהַכְּתָב מוֹכִיחַ. הָאִשָּׁה עַצְמָהּ מְבִיאָה אֶת גִּטָּהּ, וּבִלְבַד שֶׁהִיא צְרִיכָה לוֹמַר, בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם: 
+
+
+Chapter 3
+
+כָּל גֵּט שֶׁנִּכְתַּב שֶׁלֹּא לְשׁוּם אִשָּׁה, פָּסוּל. כֵּיצַד. הָיָה עוֹבֵר בַּשּׁוּק וְשָׁמַע קוֹל סוֹפְרִים מַקְרִין, אִישׁ פְּלוֹנִי מְגָרֵשׁ אֶת פְּלוֹנִית מִמָּקוֹם פְּלוֹנִי, וְאָמַר, זֶה שְּׁמִי וְזֶה שֵּׁם אִשְׁתִּי, פָּסוּל לְגָרֵשׁ בּוֹ. יָתֵר מִכֵּן, כָּתַב לְגָרֵשׁ בּוֹ אֶת אִשְׁתּוֹ וְנִמְלַךְ, מְצָאוֹ בֶן עִירוֹ וְאָמַר לוֹ, שְׁמִי כִשְׁמֶךָ וְשֵׁם אִשְׁתִּי כְשֵׁם אִשְׁתֶּךָ, פָּסוּל לְגָרֵשׁ בּוֹ. יָתֵר מִכֵּן, הָיוּ לוֹ שְׁתֵּי נָשִׁים וּשְׁמוֹתֵיהֶן שָׁווֹת, כָּתַב לְגָרֵשׁ בּוֹ אֶת הַגְּדוֹלָה, לֹא יְגָרֵשׁ בּוֹ אֶת הַקְּטַנָּה. יָתֵר מִכֵּן, אָמַר לַלַּבְלָר, כְּתֹב לְאֵיזוֹ שֶׁאֶרְצֶה אֲגָרֵשׁ, פָּסוּל לְגָרֵשׁ בּוֹ: 
+
+הַכּוֹתֵב טָפְסֵי גִטִּין, צָרִיךְ שֶׁיַּנִּיחַ מְקוֹם הָאִישׁ וּמְקוֹם הָאִשָּׁה וּמְקוֹם הַזְּמַן. שְׁטָרֵי מִלְוֶה, צָרִיךְ שֶׁיַּנִּיחַ מְקוֹם הַמַּלְוֶה, מְקוֹם הַלֹּוֶה, מְקוֹם הַמָּעוֹת וּמְקוֹם הַזְּמַן. שְׁטָרֵי מִקָּח, צָרִיךְ שֶׁיַּנִּיחַ מְקוֹם הַלּוֹקֵחַ וּמְקוֹם הַמּוֹכֵר וּמְקוֹם הַמָּעוֹת וּמְקוֹם הַשָּׂדֶה וּמְקוֹם הַזְּמַן, מִפְּנֵי הַתַּקָּנָה. רַבִּי יְהוּדָה פוֹסֵל בְּכֻלָּן. רַבִּי אֶלְעָזָר מַכְשִׁיר בְּכֻלָּן, חוּץ מִגִּטֵּי נָשִׁים, שֶׁנֶּאֱמַר (דברים כד) וְכָתַב לָהּ, לִשְׁמָהּ: 
+
+הַמֵּבִיא גֵט וְאָבַד הֵימֶנּוּ, מְצָאוֹ לְאַלְתַּר, כָּשֵׁר. וְאִם לָאו, פָּסוּל. מְצָאוֹ בַחֲפִיסָה אוֹ בִדְלֻסְקְמָא, אִם מַכִּירוֹ, כָּשֵׁר. הַמֵּבִיא גֵט וְהִנִּיחוֹ זָקֵן אוֹ חוֹלֶה, נוֹתְנוֹ לָהּ בְּחֶזְקַת שֶׁהוּא קַיָּם. בַּת יִשְׂרָאֵל הַנְּשׂוּאָה לְכֹהֵן וְהָלַךְ בַּעְלָהּ לִמְדִינַת הַיָּם, אוֹכֶלֶת בַּתְּרוּמָה בְחֶזְקַת שֶׁהוּא קַיָּם. הַשּׁוֹלֵחַ חַטָּאתוֹ מִמְּדִינַת הַיָּם, מַקְרִיבִין אוֹתָהּ בְּחֶזְקַת שֶׁהוּא קַיָּם: 
+
+שְׁלֹשָׁה דְבָרִים אָמַר רַבִּי אֶלְעָזָר בֶּן פַּרְטָא לִפְנֵי חֲכָמִים וְקִיְּמוּ אֶת דְּבָרָיו. עַל עִיר שֶׁהִקִּיפָהּ כַּרְקוֹם, וְעַל הַסְּפִינָה הַמִּטָּרֶפֶת בַּיָּם, וְעַל הַיּוֹצֵא לִדּוֹן, שֶׁהֵן בְּחֶזְקַת קַיָּמִין. אֲבָל עִיר שֶׁכְּבָשָׁהּ כַּרְקוֹם, וּסְפִינָה שֶׁאָבְדָה בַיָּם, וְהַיּוֹצֵא לֵהָרֵג, נוֹתְנִין עֲלֵיהֶן חֻמְרֵי חַיִּים וְחֻמְרֵי מֵתִים, בַּת יִשְׂרָאֵל לְכֹהֵן, וּבַת כֹּהֵן לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה: 
+
+הַמֵּבִיא גֵט בְּאֶרֶץ יִשְׂרָאֵל וְחָלָה, הֲרֵי זֶה מְשַׁלְּחוֹ בְיַד אַחֵר. וְאִם אָמַר לוֹ טֹל לִי הֵימֶנָּה חֵפֶץ פְּלוֹנִי, לֹא יְשַׁלְּחֶנּוּ בְיַד אַחֵר, שֶׁאֵין רְצוֹנוֹ שֶׁיְּהֵא פִקְדוֹנוֹ בְיַד אַחֵר: 
+
+הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם וְחָלָה, עוֹשֶׂה בֵית דִּין וּמְשַׁלְּחוֹ, וְאוֹמֵר לִפְנֵיהֶם, בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם. וְאֵין שָׁלִיחַ אַחֲרוֹן צָרִיךְ שֶׁיֹּאמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם, אֶלָּא אוֹמֵר, שְׁלִיחַ בֵּית דִּין אָנִי: 
+
+הַמַּלְוֶה מָעוֹת אֶת הַכֹּהֵן וְאֶת הַלֵּוִי וְאֶת הֶעָנִי לִהְיוֹת מַפְרִישׁ עֲלֵיהֶן מֵחֶלְקָן, מַפְרִישׁ עֲלֵיהֶן בְּחֶזְקַת שֶׁהֵן קַיָּמִין, וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא מֵת הַכֹּהֵן אוֹ הַלֵּוִי אוֹ הֶעֱשִׁיר הֶעָנִי. מֵתוּ, צָרִיךְ לִטֹּל רְשׁוּת מִן הַיּוֹרְשִׁין. אִם הִלְוָן בִּפְנֵי בֵית דִּין, אֵינוֹ צָרִיךְ לִטֹּל רְשׁוּת מִן הַיּוֹרְשִׁים: 
+
+הַמַּנִּיחַ פֵּרוֹת לִהְיוֹת מַפְרִישׁ עֲלֵיהֶן תְּרוּמָה וּמַעַשְׂרוֹת, מָעוֹת לִהְיוֹת מַפְרִישׁ עֲלֵיהֶן מַעֲשֵׂר שֵׁנִי, מַפְרִישׁ עֲלֵיהֶן בְּחֶזְקַת שֶׁהֵן קַיָּמִין. אִם אָבְדוּ, הֲרֵי זֶה חוֹשֵׁשׁ מֵעֵת לְעֵת, דִּבְרֵי רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ. רַבִּי יְהוּדָה אוֹמֵר, בִּשְׁלֹשָׁה פְרָקִים בּוֹדְקִין אֶת הַיַּיִן, בְּקָדִים שֶׁל מוֹצָאֵי הֶחָג, וּבְהוֹצָאַת סְמָדַר, וּבִשְׁעַת כְּנִיסַת מַיִם בַּבֹּסֶר: 
+
+
+Chapter 4
+
+הַשּׁוֹלֵחַ גֵּט לְאִשְׁתּוֹ וְהִגִּיעַ בַּשָּׁלִיחַ, אוֹ שֶׁשָּׁלַח אַחֲרָיו שָׁלִיחַ וְאָמַר לוֹ, גֵּט שֶׁנָּתַתִּי לְךָ בָּטֵל הוּא, הֲרֵי זֶה בָטֵל. קָדַם אֵצֶל אִשְׁתּוֹ אוֹ שֶׁשָּׁלַח אֶצְלָהּ שָׁלִיחַ וְאָמַר לָהּ, גֵּט שֶׁשָּׁלַחְתִּי לִיךְ בָּטֵל הוּא, הֲרֵי זֶה בָטֵל. אִם מִשֶּׁהִגִּיעַ גֵּט לְיָדָהּ, שׁוּב אֵינוֹ יָכוֹל לְבַטְּלוֹ: 
+
+בָּרִאשׁוֹנָה הָיָה עוֹשֶׂה בֵית דִּין בְּמָקוֹם אַחֵר וּמְבַטְּלוֹ. הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁלֹּא יְהוּ עוֹשִׂין כֵּן, מִפְּנֵי תִקּוּן הָעוֹלָם. בָּרִאשׁוֹנָה הָיָה מְשַׁנֶּה שְׁמוֹ וּשְׁמָהּ, שֵׁם עִירוֹ וְשֵׁם עִירָהּ. וְהִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁיְּהֵא כוֹתֵב, אִישׁ פְּלוֹנִי וְכָל שֵׁם שֶׁיֵּשׁ לוֹ, אִשָּׁה פְלוֹנִית וְכָל שׁוּם שֶׁיֵּשׁ לָהּ, מִפְּנֵי תִקּוּן הָעוֹלָם: 
+
+אֵין אַלְמָנָה נִפְרַעַת מִנִּכְסֵי יְתוֹמִים אֶלָּא בִשְׁבוּעָה. נִמְנְעוּ מִלְּהַשְׁבִּיעָהּ, הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁתְּהֵא נוֹדֶרֶת לַיְתוֹמִים כָּל מַה שֶּׁיִּרְצוּ, וְגוֹבָה כְתֻבָּתָהּ. הָעֵדִים חוֹתְמִין עַל הַגֵּט, מִפְּנֵי תִקּוּן הָעוֹלָם. הִלֵּל הִתְקִין פְּרוֹזְבּוּל מִפְּנֵּי תִקּוּן הָעוֹלָם: 
+
+עֶבֶד שֶׁנִּשְׁבָּה וּפְדָאוּהוּ, אִם לְשׁוּם עֶבֶד, יִשְׁתַּעְבֵּד. אִם לְשׁוּם בֶּן חוֹרִין, לֹא יִשְׁתַּעְבֵּד. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בֵּין כָּךְ וּבֵין כָּךְ יִשְׁתַּעְבֵּד. עֶבֶד שֶׁעֲשָׂאוֹ רַבּוֹ אַפּוֹתִיקִי לַאֲחֵרִים וְשִׁחְרְרוֹ, שׁוּרַת הַדִּין, אֵין הָעֶבֶד חַיָּב כְּלוּם. אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם, כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חוֹרִין, וְכוֹתֵב שְׁטָר עַל דָּמָיו. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אֵינוֹ כוֹתֵב אֶלָּא מְשַׁחְרֵר: 
+
+מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין, עוֹבֵד אֶת רַבּוֹ יוֹם אֶחָד וְאֶת עַצְמוֹ יוֹם אֶחָד, דִּבְרֵי בֵית הִלֵּל. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, תִּקַּנְתֶּם אֶת רַבּוֹ, וְאֶת עַצְמוֹ לֹא תִקַּנְתֶּם. לִשָּׂא שִׁפְחָה אִי אֶפְשָׁר, שֶׁכְּבָר חֶצְיוֹ בֶן חוֹרִין. בַּת חוֹרִין אִי אֶפְשָׁר, שֶׁכְּבָר חֶצְיוֹ עָבֶד. יִבָּטֵל, וַהֲלֹא לֹא נִבְרָא הָעוֹלָם אֶלָּא לִפְרִיָּה וְלִרְבִיָּה, שֶׁנֶּאֱמַר (ישעיה מה) לֹא תֹהוּ בְרָאָהּ, לָשֶׁבֶת יְצָרָהּ. אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם, כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חוֹרִין, וְכוֹתֵב שְׁטָר עַל חֲצִי דָמָיו. וְחָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי: 
+
+הַמּוֹכֵר עַבְדּוֹ לְגוֹי אוֹ לְחוּצָה לָאָרֶץ, יָצָא בֶן חוֹרִין. אֵין פּוֹדִין אֶת הַשְּׁבוּיִים יוֹתֵר עַל כְּדֵי דְמֵיהֶן, מִפְּנֵי תִקּוּן הָעוֹלָם. וְאֵין מַבְרִיחִין אֶת הַשְּׁבוּיִין, מִפְּנֵי תִקּוּן הָעוֹלָם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, מִפְּנֵי תַקָּנַת הַשְּׁבוּיִין. וְאֵין לוֹקְחִים סְפָרִים, תְּפִלִּין וּמְזוּזוֹת מִן הַגּוֹיִם יוֹתֵר עַל כְּדֵי דְמֵיהֶן, מִפְּנֵי תִקּוּן הָעוֹלָם: 
+
+הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם שֵׁם רָע, לֹא יַחֲזִיר. מִשּׁוּם נֶדֶר, לֹא יַחֲזִיר. רַבִּי יְהוּדָה אוֹמֵר, כָּל נֶדֶר שֶׁיָּדְעוּ בוֹ רַבִּים, לֹא יַחֲזִיר. וְשֶׁלֹּא יָדְעוּ בוֹ רַבִּים, יַחֲזִיר. רַבִּי מֵאִיר אוֹמֵר, כָּל נֶדֶר שֶׁצָּרִיךְ חֲקִירַת חָכָם, לֹא יַחֲזִיר. וְשֶׁאֵינוֹ צָרִיךְ חֲקִירַת חָכָם, יַחֲזִיר. אָמַר רַבִּי אֱלִיעֶזֶר, לֹא אָסְרוּ זֶה אֶלָּא מִפְּנֵי זֶה. אָמַר רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, מַעֲשֶׂה בְצַיְדָּן בְּאֶחָד שֶׁאָמַר לְאִשְׁתּוֹ, קוֹנָם אִם אֵינִי מְגָרְשֵׁךְ, וְגֵרְשָׁהּ. וְהִתִּירוּ לוֹ חֲכָמִים שֶׁיַּחֲזִירֶנָּה, מִפְּנֵי תִקּוּן הָעוֹלָם: 
+
+הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם אַיְלוֹנִית, רַבִּי יְהוּדָה אוֹמֵר, לֹא יַחֲזִיר. וַחֲכָמִים אוֹמְרִים, יַחֲזִיר. נִשֵּׂאת לְאַחֵר וְהָיוּ לָהּ בָּנִים הֵימֶנּוּ, וְהִיא תוֹבַעַת כְּתֻבָּתָהּ, אָמַר רַבִּי יְהוּדָה, אוֹמְרִים לָהּ, שְׁתִיקוּתִיךְ יָפָה לִיךְ מִדִּבּוּרִיךְ: 
+
+הַמּוֹכֵר אֶת עַצְמוֹ וְאֶת בָּנָיו לְגוֹי, אֵין פּוֹדִין אוֹתוֹ, אֲבָל פּוֹדִין אֶת הַבָּנִים לְאַחַר מִיתַת אֲבִיהֶן. הַמּוֹכֵר שָׂדֵהוּ לְגוֹי וְחָזַר וּלְקָחָהּ מִמֶּנּוּ יִשְׂרָאֵל, הַלּוֹקֵחַ מֵבִיא מִמֶּנּוּ בִכּוּרִים, מִפְּנֵי תִקּוּן הָעוֹלָם: 
+
+
+Chapter 5
+
+הַנִּזָּקִין שָׁמִין לָהֶם בְּעִדִּית וּבַעַל חוֹב בְּבֵינוֹנִית, וּכְתֻבַּת אִשָּׁה בְּזִבּוּרִית. רַבִּי מֵאִיר אוֹמֵר, אַף כְּתֻבַּת אִשָּׁה בְּבֵינוֹנִית: 
+
+אֵין נִפְרָעִין מִנְּכָסִים מְשֻׁעְבָּדִים בִּמְקוֹם שֶׁיֵּשׁ נְכָסִים בְּנֵי חוֹרִין, וַאֲפִלּוּ הֵן זִבּוּרִית. אֵין נִפְרָעִין מִנִּכְסֵי יְתוֹמִים, אֶלָּא מִן הַזִּבּוּרִית: 
+
+אֵין מוֹצִיאִין לַאֲכִילַת פֵּרוֹת וּלְשֶׁבַח קַרְקָעוֹת וְלִמְזוֹן הָאִשָּׁה וְהַבָּנוֹת מִנְּכָסִים מְשֻׁעְבָּדִים, מִפְּנֵי תִקּוּן הָעוֹלָם. וְהַמּוֹצֵא מְצִיאָה, לֹא יִשָּׁבַע, מִפְּנֵי תִקּוּן הָעוֹלָם: 
+
+יְתוֹמִים שֶׁסָּמְכוּ אֵצֶל בַּעַל הַבַּיִת אוֹ שֶׁמִּנָּה לָהֶן אֲבִיהֶן אַפּוֹטְרוֹפּוֹס, חַיָּב לְעַשֵּׂר פֵּרוֹתֵיהֶן. אַפּוֹטְרוֹפּוֹס שֶׁמִּנָּהוּ אֲבִי יְתוֹמִים, יִשָּׁבֵעַ. מִנָּהוּ בֵית דִּין, לֹא יִשָּׁבֵעַ. אַבָּא שָׁאוּל אוֹמֵר, חִלּוּף הַדְּבָרִים. הַמְטַמֵּא וְהַמְדַמֵּעַ וְהַמְנַסֵּךְ בְּשׁוֹגֵג, פָּטוּר. בְּמֵזִיד, חַיָּב. הַכֹּהֲנִים שֶׁפִּגְּלוּ בַמִּקְדָּשׁ מְזִידִין, חַיָּבִין: 
+
+הֵעִיד רַבִּי יוֹחָנָן בֶּן גֻּדְגְּדָה עַל הַחֵרֶשֶׁת שֶׁהִשִּׂיאָהּ אָבִיהָ, שֶׁהִיא יוֹצְאָה בְגֵט. וְעַל קְטַנָּה בַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן, שֶׁאוֹכֶלֶת בַּתְּרוּמָה, וְאִם מֵתָה, בַּעְלָהּ יוֹרְשָׁהּ. וְעַל הַמָּרִישׁ הַגָּזוּל שֶׁבְּנָאוֹ בַבִּירָה, שֶׁיִּטֹּל אֶת דָּמָיו, מִפְּנֵי תַקָּנַת הַשָּׁבִים. וְעַל חַטָּאת הַגְּזוּלָה שֶׁלֹּא נוֹדְעָה לָרַבִּים, שֶׁהִיא מְכַפֶּרֶת, מִפְּנֵי תִקּוּן הַמִּזְבֵּחַ: 
+
+לֹא הָיָה סִיקָרִיקוֹן בִּיהוּדָה בַהֲרוּגֵי מִלְחָמָה. מֵהֲרוּגֵי מִלְחָמָה וְאֵילָךְ, יֶשׁ בָּהּ סִיקָרִיקוֹן. כֵּיצַד. לָקַח מִסִּיקָרִיקוֹן וְחָזַר וְלָקַח מִבַּעַל הַבַּיִת, מִקָּחוֹ בָטֵל. מִבַּעַל הַבַּיִת וְחָזַר וְלָקַח מִסִּיקָרִיקוֹן, מִקָּחוֹ קַיָּם. לָקַח מִן הָאִישׁ וְחָזַר וְלָקַח מִן הָאִשָּׁה, מִקָּחוֹ בָטֵל. מִן הָאִשָּׁה וְחָזַר וְלָקַח מִן הָאִישׁ, מִקָּחוֹ קַיָּם. זוֹ מִשְׁנָה רִאשׁוֹנָה. בֵּית דִּין שֶׁל אַחֲרֵיהֶם אָמְרוּ, הַלּוֹקֵחַ מִסִּיקָרִיקוֹן נוֹתֵן לַבְּעָלִים רְבִיעַ. אֵימָתַי, בִּזְמַן שֶׁאֵין בְּיָדָן לִקַּח. אֲבָל יֵשׁ בְּיָדָן לִקַּח, הֵן קוֹדְמִין לְכָל אָדָם. רַבִּי הוֹשִׁיב בֵּית דִּין וְנִמְנוּ, שֶׁאִם שָׁהֲתָה בִפְנֵי סִיקָרִיקוֹן שְׁנֵים עָשָׂר חֹדֶשׁ, כָּל הַקּוֹדֵם לִקַּח, זוֹכֶה, אֲבָל נוֹתֵן לַבְּעָלִים רְבִיעַ: 
+
+חֵרֵשׁ רוֹמֵז וְנִרְמָז. וּבֶן בְּתֵירָא אוֹמֵר, קוֹפֵץ וְנִקְפָּץ, בְּמִטַּלְטְלִין. הַפָּעוֹטוֹת, מִקָּחָן מִקָּח וּמִמְכָּרָן מִמְכָּר, בְּמִטַּלְטְלִין: 
+
+וְאֵלּוּ דְבָרִים אָמְרוּ מִפְּנֵי דַרְכֵי שָׁלוֹם. כֹּהֵן קוֹרֵא רִאשׁוֹן, וְאַחֲרָיו לֵוִי וְאַחֲרָיו יִשְׂרָאֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. מְעָרְבִין בְּבַיִת יָשָׁן, מִפְּנֵי דַרְכֵי שָׁלוֹם. בּוֹר שֶׁהוּא קָרוֹב לָאַמָּה, מִתְמַלֵּא רִאשׁוֹן, מִפְּנֵי דַרְכֵי שָׁלוֹם. מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים יֵשׁ בָּהֶם מִשּׁוּם גָּזֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. רַבִּי יוֹסֵי אוֹמֵר, גָּזֵל גָּמוּר. מְצִיאַת חֵרֵשׁ שׁוֹטֶה וְקָטָן, יֵשׁ בָּהֶן מִשּׁוּם גָּזֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. רַבִּי יוֹסֵי אוֹמֵר, גָּזֵל גָּמוּר. עָנִי הַמְנַקֵּף בְּרֹאשׁ הַזַּיִת, מַה שֶּׁתַּחְתָּיו גָּזֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. רַבִּי יוֹסֵי אוֹמֵר, גָּזֵל גָּמוּר. אֵין מְמַחִין בְּיַד עֲנִיֵּי גוֹיִם בְּלֶקֶט שִׁכְחָה וּפֵאָה, מִפְּנֵי דַרְכֵי שָׁלוֹם: 
+
+מַשְׁאֶלֶת אִשָּׁה לַחֲבֶרְתָּהּ הַחֲשׁוּדָה עַל הַשְּׁבִיעִית, נָפָה וּכְבָרָה וְרֵחַיִם וְתַנּוּר, אֲבָל לֹא תָבֹר וְלֹא תִטְחַן עִמָּהּ. אֵשֶׁת חָבֵר מַשְׁאֶלֶת לְאֵשֶׁת עַם הָאָרֶץ, נָפָה וּכְבָרָה, וּבוֹרֶרֶת וְטוֹחֶנֶת וּמַרְקֶדֶת עִמָּהּ, אֲבָל מִשֶּׁתַּטִּיל הַמַּיִם, לֹא תִגַּע עִמָּהּ, לְפִי שֶׁאֵין מַחֲזִיקִין יְדֵי עוֹבְרֵי עֲבֵרָה. וְכֻלָּן לֹא אָמְרוּ אֶלָּא מִפְּנֵי דַרְכֵי שָׁלוֹם. וּמַחֲזִיקִין יְדֵי גוֹיִם בַּשְּׁבִיעִית, אֲבָל לֹא יְדֵי יִשְׂרָאֵל, וְשׁוֹאֲלִין בִּשְׁלוֹמָן, מִפְּנֵי דַרְכֵי שָׁלוֹם: 
+
+
+Chapter 6
+
+הָאוֹמֵר הִתְקַבֵּל גֵּט זֶה לְאִשְׁתִּי אוֹ הוֹלֵךְ גֵּט זֶה לְאִשְׁתִּי, אִם רָצָה לַחֲזֹר, יַחֲזֹר. הָאִשָּׁה שֶׁאָמְרָה, הִתְקַבֵּל לִי גִטִּי, אִם רָצָה לַחֲזֹר, לֹא יַחֲזֹר. לְפִיכָךְ, אִם אָמַר לוֹ הַבַּעַל, אִי אֶפְשִׁי שֶׁתְּקַבֵּל לָהּ אֶלָּא הוֹלֵךְ וְתֵן לָהּ, אִם רָצָה לַחֲזֹר, יַחֲזֹר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף הָאוֹמֶרֶת טֹל לִי גִטִּי, אִם רָצָה לַחֲזֹר, לֹא יַחֲזֹר: 
+
+הָאִשָּׁה שֶׁאָמְרָה, הִתְקַבֵּל לִי גִטִּי, צְרִיכָה שְׁתֵּי כִתֵּי עֵדִים, שְׁנַיִם שֶׁאוֹמְרִים בְּפָנֵינוּ אָמְרָה וּשְׁנַיִם שֶׁאוֹמְרִים בְּפָנֵינוּ קִבֵּל וְקָרַע, אֲפִלּוּ הֵן הָרִאשׁוֹנִים וְהֵן הָאַחֲרוֹנִים, אוֹ אֶחָד מִן הָרִאשׁוֹנִים וְאֶחָד מִן הָאַחֲרוֹנִים וְאֶחָד מִצְטָרֵף עִמָּהֶן. נַעֲרָה הַמְאֹרָסָה, הִיא וְאָבִיהָ מְקַבְּלִין אֶת גִּטָּהּ. אָמַר רַבִּי יְהוּדָה, אֵין שְׁתֵּי יָדַיִם זוֹכוֹת כְּאַחַת, אֶלָּא אָבִיהָ מְקַבֵּל אֶת גִּטָּהּ בִּלְבָד. וְכֹל שֶׁאֵינָהּ יְכוֹלָה לִשְׁמֹר אֶת גִּטָּהּ, אֵינָהּ יְכוֹלָה לְהִתְגָּרֵשׁ: 
+
+קְטַנָּה שֶׁאָמְרָה הִתְקַבֵּל לִי גִטִּי, אֵינוֹ גֵט עַד שֶׁיַּגִּיעַ גֵּט לְיָדָהּ. לְפִיכָךְ אִם רָצָה הַבַּעַל לַחֲזֹר, יַחֲזֹר, שֶׁאֵין קָטָן עוֹשֶׂה שָׁלִיחַ. אֲבָל אִם אָמַר לוֹ אָבִיהָ, צֵא וְהִתְקַבֵּל לְבִתִּי גִטָּהּ, אִם רָצָה לְהַחֲזִיר, לֹא יַחֲזִיר. הָאוֹמֵר תֵּן גֵּט זֶה לְאִשְׁתִּי בְמָקוֹם פְּלוֹנִי, וּנְתָנוֹ לָהּ בְּמָקוֹם אַחֵר, פָּסוּל. הֲרֵי הִיא בְמָקוֹם פְּלוֹנִי, וּנְתָנוֹ לָהּ בְּמָקוֹם אַחֵר, כָּשֵׁר. הָאִשָּׁה שֶׁאָמְרָה הִתְקַבֵּל לִי גִטִּי בְמָקוֹם פְּלוֹנִי, וְקִבְּלוֹ לָהּ בְּמָקוֹם אַחֵר, פָּסוּל. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר. הָבֵא לִי גִטִּי מִמָּקוֹם פְּלוֹנִי וֶהֱבִיאוֹ לָהּ מִמָּקוֹם אַחֵר, כָּשֵׁר: 
+
+הָבֵא לִי גִטִּי, אוֹכֶלֶת בַּתְּרוּמָה עַד שֶׁיַּגִּיעַ גֵּט לְיָדָהּ. הִתְקַבֵּל לִי גִטִּי, אֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה מִיָּד. הִתְקַבֵּל לִי גִטִּי בְמָקוֹם פְּלוֹנִי, אוֹכֶלֶת בַּתְּרוּמָה עַד שֶׁיַּגִּיעַ גֵּט לְאוֹתוֹ מָקוֹם. רַבִּי אֱלִיעֶזֶר אוֹסֵר מִיָּד: 
+
+הָאוֹמֵר, כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי, גָּרְשׁוּהָ, כִּתְבוּ אִגֶּרֶת וּתְנוּ לָהּ, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. פִּטְרוּהָ, פַּרְנְסוּהָ, עֲשׂוּ לָהּ כַּנִּמּוֹס, עֲשׂוּ לָהּ כָּרָאוּי, לֹא אָמַר כְּלוּם. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים, הַיּוֹצֵא בְקוֹלָר וְאָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. חָזְרוּ לוֹמַר, אַף הַמְפָרֵשׁ וְהַיּוֹצֵא בִשְׁיָרָא. רַבִּי שִׁמְעוֹן שְׁזוּרִי אוֹמֵר, אַף הַמְּסֻכָּן: 
+
+מִי שֶׁהָיָה מֻשְׁלָךְ לְבוֹר וְאָמַר, כָּל הַשּׁוֹמֵעַ אֶת קוֹלוֹ יִכְתֹּב גֵּט לְאִשְׁתּוֹ, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. הַבָּרִיא שֶׁאָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, רָצָה לְשַׂחֶק בָּהּ. מַעֲשֶׂה בְּבָרִיא אֶחָד שֶׁאָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, וְעָלָה לְרֹאשׁ הַגַּג וְנָפַל וּמֵת. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, אָמְרוּ חֲכָמִים, אִם מֵעַצְמוֹ נָפַל, הֲרֵי זֶה גֵט. אִם הָרוּחַ דְּחָאַתּוּ, אֵינוֹ גֵט: 
+
+אָמַר לִשְׁנַיִם, תְּנוּ גֵט לְאִשְׁתִּי, אוֹ לִשְׁלֹשָׁה, כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. אָמַר לִשְׁלֹשָׁה, תְּנוּ גֵט לְאִשְׁתִּי, הֲרֵי אֵלּוּ יֹאמְרוּ לַאֲחֵרִים וְיִכְתְּבוּ, מִפְּנֵי שֶׁעֲשָׂאָן בֵּית דִּין, דִּבְרֵי רַבִּי מֵאִיר. וְזוֹ הֲלָכָה הֶעֱלָה רַבִּי חֲנִינָא אִישׁ אוֹנוֹ מִבֵּית הָאֲסוּרִין, מְקֻבָּל אֲנִי בְּאוֹמֵר לִשְׁלֹשָׁה, תְּנוּ גֵט לְאִשְׁתִּי, שֶׁיֹּאמְרוּ לַאֲחֵרִים וְיִכְתְּבוּ, מִפְּנֵי שֶׁעֲשָׂאָן בֵּית דִּין. אָמַר רַבִּי יוֹסֵי, נוּמֵינוּ לַשָּׁלִיחַ, אַף אָנוּ מְקֻבָּלִין, שֶׁאֲפִלּוּ אָמַר לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, תְּנוּ גֵט לְאִשְׁתִּי, שֶׁיִּלְמְדוּ וְיִכְתְּבוּ וְיִתֵּנוּ. אָמַר לַעֲשָׂרָה, כִּתְבוּ גֵט לְאִשְׁתִּי, אֶחָד כּוֹתֵב וּשְׁנַיִם חוֹתְמִין. כֻּלְּכֶם כְּתֹבוּ, אֶחָד כּוֹתֵב וְכֻלָּם חוֹתְמִין. לְפִיכָךְ, אִם מֵת אֶחָד מֵהֶן, הֲרֵי זֶה גֵט בָּטֵל: 
+
+
+Chapter 7
+
+מִי שֶׁאֲחָזוֹ קֻרְדְּיָקוֹס, וְאָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, לֹא אָמַר כְּלוּם. אָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, וַאֲחָזוֹ קֻרְדְּיָקוֹס, וְחָזַר וְאָמַר, אַל תִּכְתֹּבוּ, אֵין דְּבָרָיו הָאַחֲרוֹנִים כְּלוּם. נִשְׁתַּתֵּק, וְאָמְרוּ לוֹ נִכְתֹּב גֵּט לְאִשְׁתֶּךָ, וְהִרְכִּין בְּרֹאשׁוֹ, בּוֹדְקִין אוֹתוֹ שְׁלֹשָׁה פְעָמִים, אִם אָמַר עַל לָאו לָאו וְעַל הֵן הֵן, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ: 
+
+אָמְרוּ לוֹ, נִכְתֹּב גֵּט לְאִשְׁתֶּךָ, וְאָמַר לָהֶם כְּתֹבוּ, אָמְרוּ לַסּוֹפֵר וְכָתַב, וְלָעֵדִים וְחָתְמוּ, אַף עַל פִּי שֶׁכְּתָבוּהוּ וַחֲתָמוּהוּ וּנְתָנוּהוּ לוֹ וְחָזַר וּנְתָנוֹ לָהּ, הֲרֵי הַגֵּט בָּטֵל, עַד שֶׁיֹּאמַר לַסּוֹפֵר כְּתֹב וְלָעֵדִים חֲתֹמוּ: 
+
+זֶה גִטֵּךְ אִם מַתִּי, זֶה גִטֵּךְ אִם מַתִּי מֵחֹלִי זֶה, זֶה גִטֵּךְ לְאַחַר מִיתָה, לֹא אָמַר כְּלוּם. מֵהַיּוֹם אִם מַתִּי, מֵעַכְשָׁיו אִם מַתִּי, הֲרֵי זֶה גֵט. מֵהַיּוֹם וּלְאַחַר מִיתָה, גֵּט וְאֵינוֹ גֵט. אִם מֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. זֶה גִטֵּךְ מֵהַיּוֹם אִם מַתִּי מֵחֹלִי זֶה, וְעָמַד וְהִלֵךְ בַּשּׁוּק וְחָלָה וּמֵת, אוֹמְדִין אוֹתוֹ, אִם מֵחֲמַת חֹלִי הָרִאשׁוֹן מֵת, הֲרֵי זֶה גֵט. וְאִם לָאו, אֵינוֹ גֵט: 
+
+לֹא תִתְיַחֵד עִמּוֹ אֶלָּא בִפְנֵי עֵדִים, אֲפִלּוּ עֶבֶד, אֲפִלּוּ שִׁפְחָה, חוּץ מִשִּׁפְחָתָהּ, מִפְּנֵי שֶׁלִּבָּהּ גַּס בָּהּ בְּשִׁפְחָתָהּ. מַה הִיא בְאוֹתָן הַיָּמִים. רַבִּי יְהוּדָה אוֹמֵר, כְּאֵשֶׁת אִישׁ לְכָל דְּבָרֶיהָ. רַבִּי יוֹסֵי אוֹמֵר, מְגֹרֶשֶׁת וְאֵינָהּ מְגֹרָשֶׁת: 
+
+הֲרֵי זֶה גִטֵּךְ עַל מְנָת שֶׁתִּתְּנִי לִי מָאתַיִם זוּז, הֲרֵי זוֹ מְגֹרֶשֶׁת, וְתִתֵּן. עַל מְנָת שֶׁתִּתְּנִי לִי מִכָּאן וְעַד שְׁלֹשִׁים יוֹם, אִם נָתְנָה לוֹ בְתוֹךְ שְׁלֹשִׁים יוֹם, מְגֹרֶשֶׁת, וְאִם לָאו, אֵינָה מְגֹרֶשֶׁת. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, מַעֲשֶׂה בְצַיְדָּן בְּאֶחָד שֶׁאָמַר לְאִשְׁתּוֹ, הֲרֵי זֶה גִטֵּךְ עַל מְנָת שֶׁתִּתְּנִי לִי אִצְטְלִיתִי, וְאָבְדָה אִצְטְלִיתוֹ, וְאָמְרוּ חֲכָמִים, תִּתֵּן לוֹ אֶת דָּמֶיהָ: 
+
+הֲרֵי זֶה גִטֵּךְ עַל מְנָת שֶׁתְּשַׁמְּשִׁי אֶת אַבָּא, עַל מְנָת שֶׁתֵּנִיקִי אֶת בְּנִי, כַּמָּה הִיא מֵנִיקָתוֹ, שְׁתֵּי שָׁנִים. רַבִּי יְהוּדָה אוֹמֵר, שְׁמֹנָה עָשָׂר חֹדֶשׁ. מֵת הַבֵּן אוֹ שֶׁמֵּת הָאָב, הֲרֵי זֶה גֵט. הֲרֵי זֶה גִטֵּךְ עַל מְנָת שֶׁתְּשַׁמְּשִׁי אֶת אַבָּא שְׁתֵּי שָׁנִים, עַל מְנָת שֶׁתֵּנִיקִי אֶת בְּנִי שְׁתֵּי שָׁנִים, מֵת הַבֵּן אוֹ שֶׁמֵּת הָאָב אוֹ שֶׁאָמַר הָאָב אִי אֶפְשִׁי שֶׁתְּשַׁמְּשֵׁנִי, שֶׁלֹּא בְהַקְפָּדָה, אֵינוֹ גֵט. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כָּזֶה גֵט. כְּלָל אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, כָּל עַכָּבָה שֶׁאֵינָהּ הֵימֶנָּה, הֲרֵי זֶה גֵט: 
+
+הֲרֵי זֶה גִטֵּךְ אִם לֹא בָאתִי מִכָּאן וְעַד שְׁלֹשִׁים יוֹם, וְהָיָה הוֹלֵךְ מִיהוּדָה לַגָּלִיל, הִגִּיעַ לְאַנְטִיפַּטְרֶס וְחָזַר, בָּטֵל תְּנָאוֹ. הֲרֵי זֶה גִטֵּךְ אִם לֹא בָאתִי מִכָּאן עַד שְׁלֹשִׁים יוֹם, וְהָיָה הוֹלֵךְ מִגָּלִיל לִיהוּדָה, וְהִגִּיעַ לִכְפַר עוֹתְנַאי וְחָזַר, בָּטֵל תְּנָאוֹ. הֲרֵי זֶה גִטֵּךְ אִם לֹא בָאתִי מִכָּאן עַד שְׁלֹשִׁים יוֹם, וְהָיָה הוֹלֵךְ לִמְדִינַת הַיָּם וְהִגִּיעַ לְעַכּוֹ וְחָזַר, בָּטֵל תְּנָאוֹ. הֲרֵי זֶה גִטֵּךְ כָּל זְמַן שֶׁאֶעֱבֹר מִכְּנֶגֶד פָּנַיִךְ שְׁלֹשִׁים יוֹם, הָיָה הוֹלֵךְ וּבָא, הוֹלֵךְ וּבָא, הוֹאִיל וְלֹא נִתְיַחֵד עִמָּהּ, הֲרֵי זֶה גֵט: 
+
+הֲרֵי זֶה גִטֵּךְ אִם לֹא בָאתִי מִכָּאן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ, וּמֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ, אֵינוֹ גֵט. הֲרֵי זֶה גִטֵּךְ מֵעַכְשָׁיו אִם לֹא בָאתִי מִכָּאן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ, וּמֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ, הֲרֵי זֶה גֵט: 
+
+אִם לֹא בָאתִי מִכָּאן עַד שְׁנֵים עָשָׂר חֹדֶשׁ כִּתְבוּ וּתְנוּ גֵט לְאִשְׁתִּי, כָּתְבוּ גֵט בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ וְנָתְנוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ, אֵינוֹ גֵט. כִּתְבוּ וּתְנוּ גֵט לְאִשְׁתִּי אִם לֹא בָאתִי מִכָּאן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ, כָּתְבוּ בְתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ וְנָתְנוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ, אֵינוֹ גֵט. רַבִּי יוֹסֵי אוֹמֵר, כָּזֶה גֵּט. כָּתְבוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ וְנָתְנוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ וּמֵת, אִם הַגֵּט קָדַם לַמִּיתָה, הֲרֵי זֶה גֵט. וְאִם מִיתָה קָדְמָה לַגֵּט, אֵינוֹ גֵט. וְאִם אֵין יָדוּעַ, זוֹ הִיא שֶׁאָמְרוּ, מְגֹרֶשֶׁת וְאֵינָהּ מְגֹרָשֶׁת: 
+
+
+Chapter 8
+
+הַזּוֹרֵק גֵּט לְאִשְׁתּוֹ וְהִיא בְתוֹךְ בֵּיתָהּ אוֹ בְתוֹךְ חֲצֵרָהּ, הֲרֵי זוֹ מְגֹרֶשֶׁת. זְרָקוֹ לָהּ בְּתוֹךְ בֵּיתוֹ אוֹ בְתוֹךְ חֲצֵרוֹ, אֲפִלּוּ הוּא עִמָּהּ בַּמִּטָּה, אֵינָהּ מְגֹרֶשֶׁת. לְתוֹךְ חֵיקָהּ אוֹ לְתוֹךְ קַלְתָּהּ, הֲרֵי זוֹ מְגֹרָשֶׁת: 
+
+אָמַר לָהּ, כִּנְסִי שְׁטָר חוֹב זֶה, אוֹ שֶׁמְּצָאָתוֹ מֵאֲחוֹרָיו, קוֹרְאָה וַהֲרֵי הוּא גִטָּהּ, אֵינוֹ גֵט, עַד שֶׁיֹּאמַר לָהּ, הֵא גִטֵּךְ. נָתַן בְּיָדָהּ וְהִיא יְשֵׁנָה, נֵעוֹרָה, קוֹרְאָה וַהֲרֵי הוּא גִטָּהּ, אֵינוֹ גֵט, עַד שֶׁיֹּאמַר לָהּ הֵא זֶה גִטֵּךְ. הָיְתָה עוֹמֶדֶת בִּרְשׁוּת הָרַבִּים וּזְרָקוֹ לָהּ, קָרוֹב לָהּ, מְגֹרֶשֶׁת. קָרוֹב לוֹ, אֵינָהּ מְגֹרֶשֶׁת. מֶחֱצָה עַל מֶחֱצָה, מְגֹרֶשֶׁת וְאֵינָהּ מְגֹרָשֶׁת: 
+
+וְכֵן לְעִנְיַן קִדּוּשִׁין. וְכֵן לְעִנְיַן הַחוֹב. אָמַר לוֹ בַּעַל חוֹבוֹ, זְרֹק לִי חוֹבִי, וּזְרָקוֹ לוֹ, קָרוֹב לַמַּלְוֶה, זָכָה הַלֹּוֶה. קָרוֹב לַלֹּוֶה, הַלֹּוֶה חַיָּב. מֶחֱצָה עַל מֶחֱצָה, שְׁנֵיהֶם יַחֲלֹקוּ. הָיְתָה עוֹמֶדֶת עַל רֹאשׁ הַגַּג וּזְרָקוֹ לָהּ, כֵּיוָן שֶׁהִגִּיעַ לַאֲוִיר הַגַּג, הֲרֵי זוֹ מְגֹרֶשֶׁת. הוּא מִלְמַעְלָה וְהִיא מִלְּמַטָּה וּזְרָקוֹ לָהּ, כֵּיוָן שֶׁיָּצָא מֵרְשׁוּת הַגַּג, נִמְחַק אוֹ נִשְׂרַף, הֲרֵי זוֹ מְגֹרָשֶׁת: 
+
+בֵּית שַׁמַּאי אוֹמְרִים, פּוֹטֵר אָדָם אֶת אִשְׁתּוֹ בְגֵט יָשָׁן. וּבֵית הִלֵּל אוֹסְרִין. וְאֵיזֶהוּ גֵט יָשָׁן, כֹּל שֶׁנִּתְיַחֵד עִמָּהּ אַחַר שֶׁכְּתָבוֹ לָהּ: 
+
+כָּתַב לְשׁוּם מַלְכוּת שְׁאֵינָהּ הוֹגֶנֶת, לְשׁוּם מַלְכוּת מָדַי, לְשׁוּם מַלְכוּת יָוָן, לְבִנְיַן הַבַּיִת, לְחֻרְבַּן הַבַּיִת, הָיָה בַמִּזְרָח וְכָתַב בַּמַּעֲרָב, בַּמַּעֲרָב וְכָתַב בַּמִּזְרָח, תֵּצֵא מִזֶּה וּמִזֶּה, וּצְרִיכָה גֵט מִזֶּה וּמִזֶּה, וְאֵין לָהּ לֹא כְתֻבָּה וְלֹא פֵרוֹת וְלֹא מְזוֹנוֹת וְלֹא בְלָאוֹת, לֹא עַל זֶה וְלֹא עַל זֶה. אִם נָטְלָה מִזֶּה וּמִזֶּה, תַּחֲזִיר. וְהַוָּלָד מַמְזֵר מִזֶּה וּמִזֶּה. וְלֹא זֶה וָזֶה מִטַּמְּאִין לָהּ, וְלֹא זֶה וָזֶה זַכָּאִין לֹא בִמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יָדֶיהָ וְלֹא בַהֲפָרַת נְדָרֶיהָ. הָיְתָה בַת יִשְׂרָאֵל, נִפְסֶלֶת מִן הַכְּהֻנָּה. בַּת לֵוִי, מִן הַמַּעֲשֵׂר. בַּת כֹּהֵן, מִן הַתְּרוּמָה. וְאֵין יוֹרְשָׁיו שֶׁל זֶה וְיוֹרְשָׁיו שֶׁל זֶה יוֹרְשִׁין כְּתֻבָּתָהּ. וְאִם מֵתוּ, אָחִיו שֶׁל זֶה וְאָחִיו שֶׁל זֶה חוֹלְצִין וְלֹא מְיַבְּמִין. שִׁנָּה שְׁמוֹ וּשְׁמָהּ, שֵׁם עִירוֹ וְשֵׁם עִירָהּ, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ: 
+
+כָּל הָעֲרָיוֹת שֶׁאָמְרוּ צָרוֹתֵיהֶן מֻתָּרוֹת, הָלְכוּ הַצָּרוֹת הָאֵלּוּ וְנִשְּׂאוּ וְנִמְצְאוּ אֵלּוּ אַיְלוֹנִיּוֹת, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ: 
+
+הַכּוֹנֵס אֶת יְבִמְתּוֹ וְהָלְכָה צָרָתָהּ וְנִשֵּׂאת לְאַחֵר וְנִמְצְאָה זֹאת שֶׁהִיא אַיְלוֹנִית, תֵּצֵא מִזֶּה וּמִזֶּה וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ: 
+
+כָּתַב סוֹפֵר גֵּט לָאִישׁ וְשׁוֹבֵר לָאִשָּׁה, וְטָעָה וְנָתַן גֵּט לָאִשָּׁה וְשׁוֹבֵר לָאִישׁ, וְנָתְנוּ זֶה לָזֶה, וּלְאַחַר זְמַן הֲרֵי הַגֵּט יוֹצֵא מִיַּד הָאִישׁ, וְשׁוֹבֵר מִיַּד הָאִשָּׁה, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם לְאַלְתַּר יָצָא, אֵין זֶה גֵט. אִם לְאַחַר זְמַן יָצָא, הֲרֵי זֶה גֵט. לֹא כָל הֵימֶנּוּ מִן הָרִאשׁוֹן לְאַבֵּד זְכוּתוֹ שֶׁל שֵׁנִי. כָּתַב לְגָרֵשׁ אֶת אִשְׁתּוֹ וְנִמְלַךְ, בֵּית שַׁמַּאי אוֹמְרִים, פְּסָלָהּ מִן הַכְּהֻנָּה. וּבֵית הִלֵּל אוֹמְרִים, אַף עַל פִּי שֶׁנְּתָנוֹ לָהּ עַל תְּנַאי וְלֹא נַעֲשָׂה הַתְּנַאי, לֹא פְסָלָהּ מִן הַכְּהֻנָּה: 
+
+הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְלָנָה עִמּוֹ בְּפֻנְדְּקִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵינָהּ צְרִיכָהּ הֵימֶנּוּ גֵט שֵׁנִי. וּבֵית הִלֵּל אוֹמְרִים, צְרִיכָה הֵימֶנּוּ גֵט שֵׁנִי. אֵימָתַי, בִּזְמַן שֶׁנִּתְגָּרְשָׁה מִן הַנִּשּׂוּאִין. וּמוֹדִים בְּנִתְגָּרְשָׁה מִן הָאֵרוּסִין שֶׁאֵינָהּ צְרִיכָה הֵימֶנּוּ גֵט שֵׁנִי, מִפְּנֵי שֶׁאֵין לִבּוֹ גַס בָּהּ. כְּנָסָהּ בְּגֵט קֵרֵחַ, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ: 
+
+גֵּט קֵרֵחַ, הַכֹּל מַשְׁלִימִין עָלָיו, דִּבְרֵי בֶן נַנָּס. רַבִּי עֲקִיבָא אוֹמֵר, אֵין מַשְׁלִימִין עָלָיו אֶלָּא קְרוֹבִים הָרְאוּיִין לְהָעִיד בְּמָקוֹם אַחֵר. וְאֵיזֶהוּ גֵּט קֵרֵחַ. כֹּל שֶׁקְּשָׁרָיו מְרֻבִּין מֵעֵדָיו: 
+
+
+Chapter 9
+
+הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְאָמַר לָהּ, הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם אֶלָּא לִפְלוֹנִי, רַבִּי אֱלִיעֶזֶר מַתִּיר, וַחֲכָמִים אוֹסְרִין. כֵּיצַד יַעֲשֶׂה. יִטְּלֶנּוּ הֵימֶנָּה וְיַחֲזֹר וְיִתְּנֶנּוּ לָהּ וְיֹאמַר לָהּ הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם. וְאִם כְּתָבוֹ בְתוֹכוֹ, אַף עַל פִּי שֶׁחָזַר וּמְחָקוֹ, פָּסוּל: 
+
+הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם אֶלָּא לְאַבָּא וּלְאָבִיךְ, לְאָחִי וּלְאָחִיךְ, לְעֶבֶד וּלְנָכְרִי, וּלְכָל מִי שֶׁאֵין לָהּ עָלָיו קִדּוּשִׁין, כָּשֵׁר. הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם, אֶלָּא אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, וּלְכָל מִי שֶׁיֵּשׁ לָהּ עָלָיו קִדּוּשִׁין אֲפִלּוּ בַעֲבֵרָה, פָּסוּל: 
+
+גּוּפוֹ שֶׁל גֵּט, הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם. רַבִּי יְהוּדָה אוֹמֵר, וְדֵין דְּיֶהֱוֵי לִיכִי מִנַּאי סֵפֶר תֵּרוּכִין וְאִגֶּרֶת שִׁבּוּקִין וְגֵט פִּטּוּרִין, לִמְהָךְ לְהִתְנְסָבָא לְכָל גְּבַר דְּתִצְבַּיִן. גּוּפוֹ שֶׁל גֵּט שִׁחְרוּר, הֲרֵי אַתְּ בַּת חוֹרִין, הֲרֵי אַתְּ לְעַצְמֵךְ: 
+
+שְׁלֹשָׁה גִטִּין פְּסוּלִין, וְאִם נִשֵּׂאת, הַוָּלָד כָּשֵׁר. כָּתַב בִּכְתַב יָדוֹ וְאֵין עָלָיו עֵדִים, יֵשׁ עָלָיו עֵדִים וְאֵין בּוֹ זְמַן, יֶשׁ בּוֹ זְמַן וְאֵין בּוֹ אֶלָּא עֵד אֶחָד, הֲרֵי אֵלּוּ שְׁלֹשָׁה גִטִּין פְּסוּלִין. וְאִם נִשֵּׂאת, הַוָּלָד כָּשֵׁר. רַבִּי אֶלְעָזָר אוֹמֵר, אַף עַל פִּי שֶׁאֵין עָלָיו עֵדִים אֶלָּא שֶׁנְּתָנוֹ לָהּ בִּפְנֵי עֵדִים, כָּשֵׁר וְגוֹבָה מִנְּכָסִים מְשֻׁעְבָּדִים, שֶׁאֵין הָעֵדִים חוֹתְמִין עַל הַגֵּט אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם: 
+
+שְׁנַיִם שֶׁשָּׁלְחוּ שְׁנֵי גִטִּין שָׁוִין וְנִתְעָרְבוּ, נוֹתֵן שְׁנֵיהֶם לָזוֹ וּשְׁנֵיהֶם לָזוֹ. לְפִיכָךְ, אָבַד אַחַד מֵהֶן, הֲרֵי הַשֵּׁנִי בָטֵל. חֲמִשָּׁה שֶׁכָּתְבוּ כְלָל בְּתוֹךְ הַגֵּט, אִישׁ פְּלוֹנִי מְגָרֵשׁ פְּלוֹנִית וּפְלוֹנִי פְּלוֹנִית, וְהָעֵדִים מִלְּמַטָּה, כֻּלָּן כְּשֵׁרִין, וְיִנָּתֵן לְכָל אַחַת וְאֶחָת. הָיָה כָתוּב טֹפֶס לְכָל אַחַת וְאַחַת, וְהָעֵדִים מִלְּמַטָּה, אֶת שֶׁהָעֵדִים נִקְרִין עִמּוֹ, כָּשֵׁר: 
+
+שְׁנֵי גִטִּין שֶׁכְּתָבָן זֶה בְצַד זֶה וּשְׁנַיִם עֵדִים עִבְרִים בָּאִים מִתַּחַת זֶה לְתַחַת זֶה וּשְׁנַיִם עֵדִים יְוָנִים בָּאִים מִתַּחַת זֶה לְתַחַת זֶה, אֶת שֶׁהָעֵדִים הָרִאשׁוֹנִים נִקְרָאִין עִמּוֹ, כָּשֵׁר. עֵד אֶחָד עִבְרִי וְעֵד אֶחָד יְוָנִי, עֵד אֶחָד עִבְרִי וְעֵד אֶחָד יְוָנִי בָּאִין מִתַּחַת זֶה לְתַחַת זֶה, שְׁנֵיהֶן פְּסוּלִין: 
+
+שִׁיֵּר מִקְצַת הַגֵּט וּכְתָבוֹ בַדַּף הַשֵּׁנִי, וְהָעֵדִים מִלְּמַטָּה, כָּשֵׁר. חָתְמוּ עֵדִים בְּרֹאשׁ הַדַּף, מִן הַצַּד, אוֹ מֵאַחֲרָיו בְּגֵט פָּשׁוּט, פָּסוּל. הִקִּיף רֹאשׁוֹ שֶׁל זֶה בְצַד רֹאשׁוֹ שֶׁל זֶה, וְהָעֵדִים בָּאֶמְצַע, שְׁנֵיהֶם פְּסוּלִין. סוֹפוֹ שֶׁל זֶה בְצַד סוֹפוֹ שֶׁל זֶה, וְהָעֵדִים בָּאֶמְצַע, אֶת שֶׁהָעֵדִים נִקְרִין עִמּוֹ, כָּשֵׁר. רֹאשׁוֹ שֶׁל זֶה בְצַד סוֹפוֹ שֶׁל זֶה, וְהָעֵדִים בָּאֶמְצַע, אֶת שֶׁהָעֵדִים נִקְרִין בְּסוֹפוֹ, כָּשֵׁר: 
+
+גֵּט שֶׁכְּתָבוֹ עִבְרִית וְעֵדָיו יְוָנִית, יְוָנִית וְעֵדָיו עִבְרִית, עֵד אֶחָד עִבְרִי וְעֵד אֶחָד יְוָנִי, כָּתַב סוֹפֵר וְעֵד, כָּשֵׁר. אִישׁ פְּלוֹנִי עֵד, כָּשֵׁר. בֶּן אִישׁ פְּלוֹנִי עֵד, כָּשֵׁר. אִישׁ פְּלוֹנִי בֶּן אִישׁ פְּלוֹנִי, וְלֹא כָתַב עֵד, כָּשֵׁר. וְכָךְ הָיוּ נְקִיֵּי הַדַּעַת שֶׁבִּירוּשָׁלַיִם עוֹשִׂין. כָּתַב חֲנִיכָתוֹ וַחֲנִיכָתָהּ, כָּשֵׁר. גֵּט מְעֻשֶּׂה, בְּיִשְׂרָאֵל, כָּשֵׁר. וּבְגוֹיִם, פָּסוּל. וּבְגוֹיִם, חוֹבְטִין אוֹתוֹ וְאוֹמְרִים לוֹ עֲשֵׂה מַה שֶּׁיִּשְׂרָאֵל אוֹמְרִים לְךָ, וְכָשֵׁר: 
+
+יָצָא שְׁמָהּ בָּעִיר מְקֻדֶּשֶׁת, הֲרֵי זוֹ מְקֻדֶּשֶׁת. מְגֹרֶשֶׁת, הֲרֵי זוֹ מְגֹרֶשֶׁת. וּבִלְבַד שֶׁלֹּא יְהֵא שָׁם אֲמַתְלָא. אֵיזוֹ הִיא אֲמַתְלָא. גֵּרַשׁ אִישׁ פְּלוֹנִי אֶת אִשְׁתּוֹ עַל תְּנַאי, זָרַק לָהּ קִדּוּשֶׁיהָ, סָפֵק קָרוֹב לָהּ סָפֵק קָרוֹב לוֹ, זוֹ הִיא אֲמַתְלָא: 
+
+בֵּית שַׁמַּאי אוֹמְרִים, לֹא יְגָרֵשׁ אָדָם אֶת אִשְׁתּוֹ אֶלָּא אִם כֵּן מָצָא בָהּ דְּבַר עֶרְוָה, שֶׁנֶּאֱמַר (דברים כד), כִּי מָצָא בָהּ עֶרְוַת דָּבָר. וּבֵית הִלֵּל אוֹמְרִים, אֲפִלּוּ הִקְדִּיחָה תַבְשִׁילוֹ, שֶׁנֶּאֱמַר (שם), כִּי מָצָא בָהּ עֶרְוַת דָּבָר. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ מָצָא אַחֶרֶת נָאָה הֵימֶנָּה, שֶׁנֶּאֱמַר (שם), וְהָיָה אִם לֹא תִמְצָא חֵן בְּעֵינָיו: 
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Gittin/Hebrew/merged.txt b/txt/Mishnah/Seder Nashim/Mishnah Gittin/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..89a5732480841feb82de35f5f95c73c684ee447c
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Gittin/Hebrew/merged.txt	
@@ -0,0 +1,187 @@
+Mishnah Gittin
+משנה גיטין
+merged
+https://www.sefaria.org/Mishnah_Gittin
+This file contains merged sections from the following text versions:
+-Torat Emet 357
+-http://www.toratemetfreeware.com/index.html?downloads
+
+משנה גיטין
+
+
+
+Chapter 1
+
+הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם, צָרִיךְ שֶׁיֹּאמַר, בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם. רַבָּן גַּמְלִיאֵל אוֹמֵר, אַף הַמֵּבִיא מִן הָרֶקֶם וּמִן הַחֶגֶר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֲפִלּוּ מִכְּפַר לוּדִים לְלוֹד. וַחֲכָמִים אוֹמְרִים, אֵינוֹ צָרִיךְ שֶׁיֹּאמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם, אֶלָּא הַמֵּבִיא מִמְּדִינַת הַיָּם וְהַמּוֹלִיךְ. וְהַמֵּבִיא מִמְּדִינָה לִמְדִינָה בִמְדִינַת הַיָּם, צָרִיךְ שֶׁיֹּאמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אֲפִלּוּ מֵהֶגְמוֹנְיָא לְהֶגְמוֹנְיָא: 
+
+רַבִּי יְהוּדָה אוֹמֵר, מֵרֶקֶם לַמִּזְרָח, וְרֶקֶם כַּמִּזְרָח. מֵאַשְׁקְלוֹן לַדָּרוֹם, וְאַשְׁקְלוֹן כַּדָּרוֹם. מֵעַכּוֹ לַצָּפוֹן, וְעַכּוֹ כַּצָּפוֹן. רַבִּי מֵאִיר אוֹמֵר, עַכּוֹ כְּאֶרֶץ יִשְׂרָאֵל לַגִּטִּין: 
+
+הַמֵּבִיא גֵט בְּאֶרֶץ יִשְׂרָאֵל, אֵינוֹ צָרִיךְ שֶׁיֹּאמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם. אִם יֵשׁ עָלָיו עוֹרְרִים, יִתְקַיֵּם בְּחוֹתְמָיו. הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם וְאֵינוֹ יָכוֹל לוֹמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם, אִם יֵשׁ עָלָיו עֵדִים, יִתְקַיֵּם בְּחוֹתְמָיו: 
+
+אֶחָד גִּטֵּי נָשִׁים וְאֶחָד שִׁחְרוּרֵי עֲבָדִים, שָׁווּ לַמּוֹלִיךְ וְלַמֵּבִיא. וְזוֹ אַחַד מִן הַדְּרָכִים שֶׁשָּׁווּ גִטֵּי נָשִׁים לְשִׁחְרוּרֵי עֲבָדִים: 
+
+כָּל גֵּט שֶׁיֵּשׁ עָלָיו עֵד כּוּתִי, פָּסוּל, חוּץ מִגִּטֵּי נָשִׁים וְשִׁחְרוּרֵי עֲבָדִים. מַעֲשֶׂה, שֶׁהֵבִיאוּ לִפְנֵי רַבָּן גַּמְלִיאֵל לִכְפַר עוֹתְנַאי גֵּט אִשָּׁה וְהָיוּ עֵדָיו עֵדֵי כוּתִים, וְהִכְשִׁיר. כָּל הַשְּׁטָרוֹת הָעוֹלִים בְּעַרְכָּאוֹת שֶׁל גּוֹיִם, אַף עַל פִּי שֶׁחוֹתְמֵיהֶם גּוֹיִם, כְּשֵׁרִים, חוּץ מִגִּטֵּי נָשִׁים וְשִׁחְרוּרֵי עֲבָדִים. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף אֵלּוּ כְשֵׁרִין, לֹא הֻזְכְּרוּ אֶלָּא בִזְמַן שֶׁנַּעֲשׂוּ בְהֶדְיוֹט: 
+
+הָאוֹמֵר, תֵּן גֵּט זֶה לְאִשְׁתִּי וּשְׁטָר שִׁחְרוּר זֶה לְעַבְדִּי, אִם רָצָה לַחֲזֹר בִּשְׁנֵיהֶן, יַחֲזֹר, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בְּגִטֵּי נָשִׁים, אֲבָל לֹא בְשִׁחְרוּרֵי עֲבָדִים, לְפִי שֶׁזָּכִין לָאָדָם שֶׁלֹּא בְּפָנָיו וְאֵין חָבִין לוֹ אֶלָּא בְּפָנָיו. שֶׁאִם יִרְצֶה שֶׁלֹּא לָזוּן אֶת עַבְדּוֹ, רַשַּׁאי. וְשֶׁלֹּא לָזוּן אֶת אִשְׁתּוֹ, אֵינוֹ רַשָּׁאי. אָמַר לָהֶם, וַהֲרֵי הוּא פוֹסֵל אֶת עַבְדּוֹ מִן הַתְּרוּמָה כְּשֵׁם שֶׁהוּא פוֹסֵל אֶת אִשְׁתּוֹ. אָמְרוּ לוֹ, מִפְּנֵי שֶׁהוּא קִנְיָנוֹ. הָאוֹמֵר, תְּנוּ גֵט זֶה לְאִשְׁתִּי, וּשְׁטָר שִׁחְרוּר זֶה לְעַבְדִּי, וּמֵת, לֹא יִתְּנוּ לְאַחַר מִיתָה. תְּנוּ מָנֶה לְאִישׁ פְּלוֹנִי, וּמֵת, יִתְּנוּ לְאַחַר מִיתָה: 
+
+
+Chapter 2
+
+הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם וְאָמַר, בְּפָנַי נִכְתַּב אֲבָל לֹא בְּפָנַי נֶחְתָּם, בְּפָנַי נֶחְתָּם אֲבָל לֹא בְּפָנַי נִכְתָּב, בְּפָנַי נִכְתַּב כֻּלּוֹ וּבְפָנַי נֶחְתַּם חֶצְיוֹ, בְּפָנַי נִכְתַּב חֶצְיוֹ וּבְפָנַי נֶחְתַּם כֻּלּוֹ, פָּסוּל. אֶחָד אוֹמֵר בְּפָנַי נִכְתָּב, וְאֶחָד אוֹמֵר בְּפָנַי נֶחְתָּם, פָּסוּל. שְׁנַיִם אוֹמְרִים בְּפָנֵינוּ נִכְתָּב, וְאֶחָד אוֹמֵר בְּפָנַי נֶחְתָּם, פָּסוּל. וְרַבִּי יְהוּדָה מַכְשִׁיר. אֶחָד אוֹמֵר בְּפָנַי נִכְתָּב, וּשְׁנַיִם אוֹמְרִים בְּפָנֵינוּ נֶחְתָּם, כָּשֵׁר: 
+
+נִכְתַּב בַּיּוֹם וְנֶחְתַּם בַּיּוֹם, בַּלַּיְלָה וְנֶחְתַּם בַּלַּיְלָה, בַּלַּיְלָה וְנֶחְתַּם בַּיּוֹם, כָּשֵׁר. בַּיּוֹם וְנֶחְתַּם בַּלַּיְלָה, פָּסוּל. רַבִּי שִׁמְעוֹן מַכְשִׁיר, שֶׁהָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל הַגִּטִּין שֶׁנִּכְתְּבוּ בַיּוֹם וְנֶחְתְּמוּ בַלַּיְלָה, פְּסוּלִין, חוּץ מִגִּטֵּי נָשִׁים: 
+
+בַּכֹּל כּוֹתְבִין, בִּדְיוֹ, בְּסַם, בְּסִקְרָא, וּבְקוֹמוֹס, וּבְקַנְקַנְתּוֹם, וּבְכָל דָּבָר שֶׁהוּא שֶׁל קְיָמָא. אֵין כּוֹתְבִין לֹא בְמַשְׁקִים, וְלֹא בְמֵי פֵרוֹת, וְלֹא בְכָל דָּבָר שֶׁאֵינוֹ מִתְקַיֵּם. עַל הַכֹּל כּוֹתְבִין, עַל הֶעָלֶה שֶׁל זַיִת, וְעַל הַקֶּרֶן שֶׁל פָּרָה, וְנוֹתֵן לָהּ אֶת הַפָּרָה, עַל יָד שֶׁל עֶבֶד, וְנוֹתֵן לָהּ אֶת הָעָבֶד. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, אֵין כּוֹתְבִין לֹא עַל דָּבָר שֶׁיֵּשׁ בּוֹ רוּחַ חַיִּים, וְלֹא עַל הָאֳכָלִין: 
+
+אֵין כּוֹתְבִין בִּמְחֻבָּר לַקַּרְקַע. כְּתָבוֹ בִמְחֻבָּר, תְּלָשׁוֹ וַחֲתָמוֹ וּנְתָנוֹ לָהּ, כָּשֵׁר. רַבִּי יְהוּדָה פוֹסֵל, עַד שֶׁתְּהֵא כְתִיבָתוֹ וַחֲתִימָתוֹ בְּתָלוּשׁ. רַבִּי יְהוּדָה בֶּן בְּתֵירָא אוֹמֵר, אֵין כּוֹתְבִין לֹא עַל הַנְּיָר הַמָּחוּק וְלֹא עַל הַדִּפְתְּרָא, מִפְּנֵי שֶׁהוּא יָכוֹל לְהִזְדַּיֵּף. וַחֲכָמִים מַכְשִׁירִין: 
+
+הַכֹּל כְּשֵׁרִין לִכְתֹּב אֶת הַגֵּט, אֲפִלּוּ חֵרֵשׁ, שׁוֹטֶה וְקָטָן. הָאִשָּׁה כוֹתֶבֶת אֶת גִּטָּהּ, וְהָאִישׁ כּוֹתֵב אֶת שׁוֹבְרוֹ, שֶׁאֵין קִיּוּם הַגֵּט אֶלָּא בְחוֹתְמָיו. הַכֹּל כְּשֵׁרִין לְהָבִיא אֶת הַגֵּט, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן וְסוּמָא וְנָכְרִי: 
+
+קִבֵּל הַקָּטָן וְהִגְדִּיל, חֵרֵשׁ וְנִתְפַּקֵּחַ, סוּמָא וְנִתְפַּתֵּחַ, שׁוֹטֶה וְנִשְׁתַּפָּה, נָכְרִי וְנִתְגַּיֵּר, פָּסוּל. אֲבָל פִּקֵּחַ וְנִתְחָרֵשׁ וְחָזַר וְנִתְפַּקֵּחַ, פָּתוּחַ וְנִסְתַּמֵּא וְחָזַר וְנִתְפַּתֵּחַ, שָׁפוּי וְנִשְׁתַּטָּה וְחָזַר וְנִשְׁתַּפָּה, כָּשֵׁר. זֶה הַכְּלָל, כָּל שֶׁתְּחִלָּתוֹ וְסוֹפוֹ בְדַעַת, כָּשֵׁר: 
+
+אַף הַנָּשִׁים שֶׁאֵינָן נֶאֱמָנוֹת לוֹמַר מֵת בַּעְלָהּ, נֶאֱמָנוֹת לְהָבִיא אֶת גִּטָּהּ, חֲמוֹתָהּ וּבַת חֲמוֹתָהּ וְצָרָתָהּ וִיבִמְתָּהּ וּבַת בַּעְלָהּ. מַה בֵּין גֵּט לְמִיתָה, שֶׁהַכְּתָב מוֹכִיחַ. הָאִשָּׁה עַצְמָהּ מְבִיאָה אֶת גִּטָּהּ, וּבִלְבַד שֶׁהִיא צְרִיכָה לוֹמַר, בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם: 
+
+
+Chapter 3
+
+כָּל גֵּט שֶׁנִּכְתַּב שֶׁלֹּא לְשׁוּם אִשָּׁה, פָּסוּל. כֵּיצַד. הָיָה עוֹבֵר בַּשּׁוּק וְשָׁמַע קוֹל סוֹפְרִים מַקְרִין, אִישׁ פְּלוֹנִי מְגָרֵשׁ אֶת פְּלוֹנִית מִמָּקוֹם פְּלוֹנִי, וְאָמַר, זֶה שְּׁמִי וְזֶה שֵּׁם אִשְׁתִּי, פָּסוּל לְגָרֵשׁ בּוֹ. יָתֵר מִכֵּן, כָּתַב לְגָרֵשׁ בּוֹ אֶת אִשְׁתּוֹ וְנִמְלַךְ, מְצָאוֹ בֶן עִירוֹ וְאָמַר לוֹ, שְׁמִי כִשְׁמֶךָ וְשֵׁם אִשְׁתִּי כְשֵׁם אִשְׁתֶּךָ, פָּסוּל לְגָרֵשׁ בּוֹ. יָתֵר מִכֵּן, הָיוּ לוֹ שְׁתֵּי נָשִׁים וּשְׁמוֹתֵיהֶן שָׁווֹת, כָּתַב לְגָרֵשׁ בּוֹ אֶת הַגְּדוֹלָה, לֹא יְגָרֵשׁ בּוֹ אֶת הַקְּטַנָּה. יָתֵר מִכֵּן, אָמַר לַלַּבְלָר, כְּתֹב לְאֵיזוֹ שֶׁאֶרְצֶה אֲגָרֵשׁ, פָּסוּל לְגָרֵשׁ בּוֹ: 
+
+הַכּוֹתֵב טָפְסֵי גִטִּין, צָרִיךְ שֶׁיַּנִּיחַ מְקוֹם הָאִישׁ וּמְקוֹם הָאִשָּׁה וּמְקוֹם הַזְּמַן. שְׁטָרֵי מִלְוֶה, צָרִיךְ שֶׁיַּנִּיחַ מְקוֹם הַמַּלְוֶה, מְקוֹם הַלֹּוֶה, מְקוֹם הַמָּעוֹת וּמְקוֹם הַזְּמַן. שְׁטָרֵי מִקָּח, צָרִיךְ שֶׁיַּנִּיחַ מְקוֹם הַלּוֹקֵחַ וּמְקוֹם הַמּוֹכֵר וּמְקוֹם הַמָּעוֹת וּמְקוֹם הַשָּׂדֶה וּמְקוֹם הַזְּמַן, מִפְּנֵי הַתַּקָּנָה. רַבִּי יְהוּדָה פוֹסֵל בְּכֻלָּן. רַבִּי אֶלְעָזָר מַכְשִׁיר בְּכֻלָּן, חוּץ מִגִּטֵּי נָשִׁים, שֶׁנֶּאֱמַר (דברים כד) וְכָתַב לָהּ, לִשְׁמָהּ: 
+
+הַמֵּבִיא גֵט וְאָבַד הֵימֶנּוּ, מְצָאוֹ לְאַלְתַּר, כָּשֵׁר. וְאִם לָאו, פָּסוּל. מְצָאוֹ בַחֲפִיסָה אוֹ בִדְלֻסְקְמָא, אִם מַכִּירוֹ, כָּשֵׁר. הַמֵּבִיא גֵט וְהִנִּיחוֹ זָקֵן אוֹ חוֹלֶה, נוֹתְנוֹ לָהּ בְּחֶזְקַת שֶׁהוּא קַיָּם. בַּת יִשְׂרָאֵל הַנְּשׂוּאָה לְכֹהֵן וְהָלַךְ בַּעְלָהּ לִמְדִינַת הַיָּם, אוֹכֶלֶת בַּתְּרוּמָה בְחֶזְקַת שֶׁהוּא קַיָּם. הַשּׁוֹלֵחַ חַטָּאתוֹ מִמְּדִינַת הַיָּם, מַקְרִיבִין אוֹתָהּ בְּחֶזְקַת שֶׁהוּא קַיָּם: 
+
+שְׁלֹשָׁה דְבָרִים אָמַר רַבִּי אֶלְעָזָר בֶּן פַּרְטָא לִפְנֵי חֲכָמִים וְקִיְּמוּ אֶת דְּבָרָיו. עַל עִיר שֶׁהִקִּיפָהּ כַּרְקוֹם, וְעַל הַסְּפִינָה הַמִּטָּרֶפֶת בַּיָּם, וְעַל הַיּוֹצֵא לִדּוֹן, שֶׁהֵן בְּחֶזְקַת קַיָּמִין. אֲבָל עִיר שֶׁכְּבָשָׁהּ כַּרְקוֹם, וּסְפִינָה שֶׁאָבְדָה בַיָּם, וְהַיּוֹצֵא לֵהָרֵג, נוֹתְנִין עֲלֵיהֶן חֻמְרֵי חַיִּים וְחֻמְרֵי מֵתִים, בַּת יִשְׂרָאֵל לְכֹהֵן, וּבַת כֹּהֵן לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה: 
+
+הַמֵּבִיא גֵט בְּאֶרֶץ יִשְׂרָאֵל וְחָלָה, הֲרֵי זֶה מְשַׁלְּחוֹ בְיַד אַחֵר. וְאִם אָמַר לוֹ טֹל לִי הֵימֶנָּה חֵפֶץ פְּלוֹנִי, לֹא יְשַׁלְּחֶנּוּ בְיַד אַחֵר, שֶׁאֵין רְצוֹנוֹ שֶׁיְּהֵא פִקְדוֹנוֹ בְיַד אַחֵר: 
+
+הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם וְחָלָה, עוֹשֶׂה בֵית דִּין וּמְשַׁלְּחוֹ, וְאוֹמֵר לִפְנֵיהֶם, בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם. וְאֵין שָׁלִיחַ אַחֲרוֹן צָרִיךְ שֶׁיֹּאמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתָּם, אֶלָּא אוֹמֵר, שְׁלִיחַ בֵּית דִּין אָנִי: 
+
+הַמַּלְוֶה מָעוֹת אֶת הַכֹּהֵן וְאֶת הַלֵּוִי וְאֶת הֶעָנִי לִהְיוֹת מַפְרִישׁ עֲלֵיהֶן מֵחֶלְקָן, מַפְרִישׁ עֲלֵיהֶן בְּחֶזְקַת שֶׁהֵן קַיָּמִין, וְאֵינוֹ חוֹשֵׁשׁ שֶׁמָּא מֵת הַכֹּהֵן אוֹ הַלֵּוִי אוֹ הֶעֱשִׁיר הֶעָנִי. מֵתוּ, צָרִיךְ לִטֹּל רְשׁוּת מִן הַיּוֹרְשִׁין. אִם הִלְוָן בִּפְנֵי בֵית דִּין, אֵינוֹ צָרִיךְ לִטֹּל רְשׁוּת מִן הַיּוֹרְשִׁים: 
+
+הַמַּנִּיחַ פֵּרוֹת לִהְיוֹת מַפְרִישׁ עֲלֵיהֶן תְּרוּמָה וּמַעַשְׂרוֹת, מָעוֹת לִהְיוֹת מַפְרִישׁ עֲלֵיהֶן מַעֲשֵׂר שֵׁנִי, מַפְרִישׁ עֲלֵיהֶן בְּחֶזְקַת שֶׁהֵן קַיָּמִין. אִם אָבְדוּ, הֲרֵי זֶה חוֹשֵׁשׁ מֵעֵת לְעֵת, דִּבְרֵי רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ. רַבִּי יְהוּדָה אוֹמֵר, בִּשְׁלֹשָׁה פְרָקִים בּוֹדְקִין אֶת הַיַּיִן, בְּקָדִים שֶׁל מוֹצָאֵי הֶחָג, וּבְהוֹצָאַת סְמָדַר, וּבִשְׁעַת כְּנִיסַת מַיִם בַּבֹּסֶר: 
+
+
+Chapter 4
+
+הַשּׁוֹלֵחַ גֵּט לְאִשְׁתּוֹ וְהִגִּיעַ בַּשָּׁלִיחַ, אוֹ שֶׁשָּׁלַח אַחֲרָיו שָׁלִיחַ וְאָמַר לוֹ, גֵּט שֶׁנָּתַתִּי לְךָ בָּטֵל הוּא, הֲרֵי זֶה בָטֵל. קָדַם אֵצֶל אִשְׁתּוֹ אוֹ שֶׁשָּׁלַח אֶצְלָהּ שָׁלִיחַ וְאָמַר לָהּ, גֵּט שֶׁשָּׁלַחְתִּי לִיךְ בָּטֵל הוּא, הֲרֵי זֶה בָטֵל. אִם מִשֶּׁהִגִּיעַ גֵּט לְיָדָהּ, שׁוּב אֵינוֹ יָכוֹל לְבַטְּלוֹ: 
+
+בָּרִאשׁוֹנָה הָיָה עוֹשֶׂה בֵית דִּין בְּמָקוֹם אַחֵר וּמְבַטְּלוֹ. הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁלֹּא יְהוּ עוֹשִׂין כֵּן, מִפְּנֵי תִקּוּן הָעוֹלָם. בָּרִאשׁוֹנָה הָיָה מְשַׁנֶּה שְׁמוֹ וּשְׁמָהּ, שֵׁם עִירוֹ וְשֵׁם עִירָהּ. וְהִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁיְּהֵא כוֹתֵב, אִישׁ פְּלוֹנִי וְכָל שֵׁם שֶׁיֵּשׁ לוֹ, אִשָּׁה פְלוֹנִית וְכָל שׁוּם שֶׁיֵּשׁ לָהּ, מִפְּנֵי תִקּוּן הָעוֹלָם: 
+
+אֵין אַלְמָנָה נִפְרַעַת מִנִּכְסֵי יְתוֹמִים אֶלָּא בִשְׁבוּעָה. נִמְנְעוּ מִלְּהַשְׁבִּיעָהּ, הִתְקִין רַבָּן גַּמְלִיאֵל הַזָּקֵן שֶׁתְּהֵא נוֹדֶרֶת לַיְתוֹמִים כָּל מַה שֶּׁיִּרְצוּ, וְגוֹבָה כְתֻבָּתָהּ. הָעֵדִים חוֹתְמִין עַל הַגֵּט, מִפְּנֵי תִקּוּן הָעוֹלָם. הִלֵּל הִתְקִין פְּרוֹזְבּוּל מִפְּנֵּי תִקּוּן הָעוֹלָם: 
+
+עֶבֶד שֶׁנִּשְׁבָּה וּפְדָאוּהוּ, אִם לְשׁוּם עֶבֶד, יִשְׁתַּעְבֵּד. אִם לְשׁוּם בֶּן חוֹרִין, לֹא יִשְׁתַּעְבֵּד. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, בֵּין כָּךְ וּבֵין כָּךְ יִשְׁתַּעְבֵּד. עֶבֶד שֶׁעֲשָׂאוֹ רַבּוֹ אַפּוֹתִיקִי לַאֲחֵרִים וְשִׁחְרְרוֹ, שׁוּרַת הַדִּין, אֵין הָעֶבֶד חַיָּב כְּלוּם. אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם, כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חוֹרִין, וְכוֹתֵב שְׁטָר עַל דָּמָיו. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אֵינוֹ כוֹתֵב אֶלָּא מְשַׁחְרֵר: 
+
+מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶן חוֹרִין, עוֹבֵד אֶת רַבּוֹ יוֹם אֶחָד וְאֶת עַצְמוֹ יוֹם אֶחָד, דִּבְרֵי בֵית הִלֵּל. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, תִּקַּנְתֶּם אֶת רַבּוֹ, וְאֶת עַצְמוֹ לֹא תִקַּנְתֶּם. לִשָּׂא שִׁפְחָה אִי אֶפְשָׁר, שֶׁכְּבָר חֶצְיוֹ בֶן חוֹרִין. בַּת חוֹרִין אִי אֶפְשָׁר, שֶׁכְּבָר חֶצְיוֹ עָבֶד. יִבָּטֵל, וַהֲלֹא לֹא נִבְרָא הָעוֹלָם אֶלָּא לִפְרִיָּה וְלִרְבִיָּה, שֶׁנֶּאֱמַר (ישעיה מה) לֹא תֹהוּ בְרָאָהּ, לָשֶׁבֶת יְצָרָהּ. אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם, כּוֹפִין אֶת רַבּוֹ וְעוֹשֶׂה אוֹתוֹ בֶן חוֹרִין, וְכוֹתֵב שְׁטָר עַל חֲצִי דָמָיו. וְחָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי: 
+
+הַמּוֹכֵר עַבְדּוֹ לְגוֹי אוֹ לְחוּצָה לָאָרֶץ, יָצָא בֶן חוֹרִין. אֵין פּוֹדִין אֶת הַשְּׁבוּיִים יוֹתֵר עַל כְּדֵי דְמֵיהֶן, מִפְּנֵי תִקּוּן הָעוֹלָם. וְאֵין מַבְרִיחִין אֶת הַשְּׁבוּיִין, מִפְּנֵי תִקּוּן הָעוֹלָם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, מִפְּנֵי תַקָּנַת הַשְּׁבוּיִין. וְאֵין לוֹקְחִים סְפָרִים, תְּפִלִּין וּמְזוּזוֹת מִן הַגּוֹיִם יוֹתֵר עַל כְּדֵי דְמֵיהֶן, מִפְּנֵי תִקּוּן הָעוֹלָם: 
+
+הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם שֵׁם רָע, לֹא יַחֲזִיר. מִשּׁוּם נֶדֶר, לֹא יַחֲזִיר. רַבִּי יְהוּדָה אוֹמֵר, כָּל נֶדֶר שֶׁיָּדְעוּ בוֹ רַבִּים, לֹא יַחֲזִיר. וְשֶׁלֹּא יָדְעוּ בוֹ רַבִּים, יַחֲזִיר. רַבִּי מֵאִיר אוֹמֵר, כָּל נֶדֶר שֶׁצָּרִיךְ חֲקִירַת חָכָם, לֹא יַחֲזִיר. וְשֶׁאֵינוֹ צָרִיךְ חֲקִירַת חָכָם, יַחֲזִיר. אָמַר רַבִּי אֱלִיעֶזֶר, לֹא אָסְרוּ זֶה אֶלָּא מִפְּנֵי זֶה. אָמַר רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, מַעֲשֶׂה בְצַיְדָּן בְּאֶחָד שֶׁאָמַר לְאִשְׁתּוֹ, קוֹנָם אִם אֵינִי מְגָרְשֵׁךְ, וְגֵרְשָׁהּ. וְהִתִּירוּ לוֹ חֲכָמִים שֶׁיַּחֲזִירֶנָּה, מִפְּנֵי תִקּוּן הָעוֹלָם: 
+
+הַמּוֹצִיא אֶת אִשְׁתּוֹ מִשּׁוּם אַיְלוֹנִית, רַבִּי יְהוּדָה אוֹמֵר, לֹא יַחֲזִיר. וַחֲכָמִים אוֹמְרִים, יַחֲזִיר. נִשֵּׂאת לְאַחֵר וְהָיוּ לָהּ בָּנִים הֵימֶנּוּ, וְהִיא תוֹבַעַת כְּתֻבָּתָהּ, אָמַר רַבִּי יְהוּדָה, אוֹמְרִים לָהּ, שְׁתִיקוּתִיךְ יָפָה לִיךְ מִדִּבּוּרִיךְ: 
+
+הַמּוֹכֵר אֶת עַצְמוֹ וְאֶת בָּנָיו לְגוֹי, אֵין פּוֹדִין אוֹתוֹ, אֲבָל פּוֹדִין אֶת הַבָּנִים לְאַחַר מִיתַת אֲבִיהֶן. הַמּוֹכֵר שָׂדֵהוּ לְגוֹי וְחָזַר וּלְקָחָהּ מִמֶּנּוּ יִשְׂרָאֵל, הַלּוֹקֵחַ מֵבִיא מִמֶּנּוּ בִכּוּרִים, מִפְּנֵי תִקּוּן הָעוֹלָם: 
+
+
+Chapter 5
+
+הַנִּזָּקִין שָׁמִין לָהֶם בְּעִדִּית וּבַעַל חוֹב בְּבֵינוֹנִית, וּכְתֻבַּת אִשָּׁה בְּזִבּוּרִית. רַבִּי מֵאִיר אוֹמֵר, אַף כְּתֻבַּת אִשָּׁה בְּבֵינוֹנִית: 
+
+אֵין נִפְרָעִין מִנְּכָסִים מְשֻׁעְבָּדִים בִּמְקוֹם שֶׁיֵּשׁ נְכָסִים בְּנֵי חוֹרִין, וַאֲפִלּוּ הֵן זִבּוּרִית. אֵין נִפְרָעִין מִנִּכְסֵי יְתוֹמִים, אֶלָּא מִן הַזִּבּוּרִית: 
+
+אֵין מוֹצִיאִין לַאֲכִילַת פֵּרוֹת וּלְשֶׁבַח קַרְקָעוֹת וְלִמְזוֹן הָאִשָּׁה וְהַבָּנוֹת מִנְּכָסִים מְשֻׁעְבָּדִים, מִפְּנֵי תִקּוּן הָעוֹלָם. וְהַמּוֹצֵא מְצִיאָה, לֹא יִשָּׁבַע, מִפְּנֵי תִקּוּן הָעוֹלָם: 
+
+יְתוֹמִים שֶׁסָּמְכוּ אֵצֶל בַּעַל הַבַּיִת אוֹ שֶׁמִּנָּה לָהֶן אֲבִיהֶן אַפּוֹטְרוֹפּוֹס, חַיָּב לְעַשֵּׂר פֵּרוֹתֵיהֶן. אַפּוֹטְרוֹפּוֹס שֶׁמִּנָּהוּ אֲבִי יְתוֹמִים, יִשָּׁבֵעַ. מִנָּהוּ בֵית דִּין, לֹא יִשָּׁבֵעַ. אַבָּא שָׁאוּל אוֹמֵר, חִלּוּף הַדְּבָרִים. הַמְטַמֵּא וְהַמְדַמֵּעַ וְהַמְנַסֵּךְ בְּשׁוֹגֵג, פָּטוּר. בְּמֵזִיד, חַיָּב. הַכֹּהֲנִים שֶׁפִּגְּלוּ בַמִּקְדָּשׁ מְזִידִין, חַיָּבִין: 
+
+הֵעִיד רַבִּי יוֹחָנָן בֶּן גֻּדְגְּדָה עַל הַחֵרֶשֶׁת שֶׁהִשִּׂיאָהּ אָבִיהָ, שֶׁהִיא יוֹצְאָה בְגֵט. וְעַל קְטַנָּה בַת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן, שֶׁאוֹכֶלֶת בַּתְּרוּמָה, וְאִם מֵתָה, בַּעְלָהּ יוֹרְשָׁהּ. וְעַל הַמָּרִישׁ הַגָּזוּל שֶׁבְּנָאוֹ בַבִּירָה, שֶׁיִּטֹּל אֶת דָּמָיו, מִפְּנֵי תַקָּנַת הַשָּׁבִים. וְעַל חַטָּאת הַגְּזוּלָה שֶׁלֹּא נוֹדְעָה לָרַבִּים, שֶׁהִיא מְכַפֶּרֶת, מִפְּנֵי תִקּוּן הַמִּזְבֵּחַ: 
+
+לֹא הָיָה סִיקָרִיקוֹן בִּיהוּדָה בַהֲרוּגֵי מִלְחָמָה. מֵהֲרוּגֵי מִלְחָמָה וְאֵילָךְ, יֶשׁ בָּהּ סִיקָרִיקוֹן. כֵּיצַד. לָקַח מִסִּיקָרִיקוֹן וְחָזַר וְלָקַח מִבַּעַל הַבַּיִת, מִקָּחוֹ בָטֵל. מִבַּעַל הַבַּיִת וְחָזַר וְלָקַח מִסִּיקָרִיקוֹן, מִקָּחוֹ קַיָּם. לָקַח מִן הָאִישׁ וְחָזַר וְלָקַח מִן הָאִשָּׁה, מִקָּחוֹ בָטֵל. מִן הָאִשָּׁה וְחָזַר וְלָקַח מִן הָאִישׁ, מִקָּחוֹ קַיָּם. זוֹ מִשְׁנָה רִאשׁוֹנָה. בֵּית דִּין שֶׁל אַחֲרֵיהֶם אָמְרוּ, הַלּוֹקֵחַ מִסִּיקָרִיקוֹן נוֹתֵן לַבְּעָלִים רְבִיעַ. אֵימָתַי, בִּזְמַן שֶׁאֵין בְּיָדָן לִקַּח. אֲבָל יֵשׁ בְּיָדָן לִקַּח, הֵן קוֹדְמִין לְכָל אָדָם. רַבִּי הוֹשִׁיב בֵּית דִּין וְנִמְנוּ, שֶׁאִם שָׁהֲתָה בִפְנֵי סִיקָרִיקוֹן שְׁנֵים עָשָׂר חֹדֶשׁ, כָּל הַקּוֹדֵם לִקַּח, זוֹכֶה, אֲבָל נוֹתֵן לַבְּעָלִים רְבִיעַ: 
+
+חֵרֵשׁ רוֹמֵז וְנִרְמָז. וּבֶן בְּתֵירָא אוֹמֵר, קוֹפֵץ וְנִקְפָּץ, בְּמִטַּלְטְלִין. הַפָּעוֹטוֹת, מִקָּחָן מִקָּח וּמִמְכָּרָן מִמְכָּר, בְּמִטַּלְטְלִין: 
+
+וְאֵלּוּ דְבָרִים אָמְרוּ מִפְּנֵי דַרְכֵי שָׁלוֹם. כֹּהֵן קוֹרֵא רִאשׁוֹן, וְאַחֲרָיו לֵוִי וְאַחֲרָיו יִשְׂרָאֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. מְעָרְבִין בְּבַיִת יָשָׁן, מִפְּנֵי דַרְכֵי שָׁלוֹם. בּוֹר שֶׁהוּא קָרוֹב לָאַמָּה, מִתְמַלֵּא רִאשׁוֹן, מִפְּנֵי דַרְכֵי שָׁלוֹם. מְצוּדוֹת חַיָּה וְעוֹפוֹת וְדָגִים יֵשׁ בָּהֶם מִשּׁוּם גָּזֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. רַבִּי יוֹסֵי אוֹמֵר, גָּזֵל גָּמוּר. מְצִיאַת חֵרֵשׁ שׁוֹטֶה וְקָטָן, יֵשׁ בָּהֶן מִשּׁוּם גָּזֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. רַבִּי יוֹסֵי אוֹמֵר, גָּזֵל גָּמוּר. עָנִי הַמְנַקֵּף בְּרֹאשׁ הַזַּיִת, מַה שֶּׁתַּחְתָּיו גָּזֵל, מִפְּנֵי דַרְכֵי שָׁלוֹם. רַבִּי יוֹסֵי אוֹמֵר, גָּזֵל גָּמוּר. אֵין מְמַחִין בְּיַד עֲנִיֵּי גוֹיִם בְּלֶקֶט שִׁכְחָה וּפֵאָה, מִפְּנֵי דַרְכֵי שָׁלוֹם: 
+
+מַשְׁאֶלֶת אִשָּׁה לַחֲבֶרְתָּהּ הַחֲשׁוּדָה עַל הַשְּׁבִיעִית, נָפָה וּכְבָרָה וְרֵחַיִם וְתַנּוּר, אֲבָל לֹא תָבֹר וְלֹא תִטְחַן עִמָּהּ. אֵשֶׁת חָבֵר מַשְׁאֶלֶת לְאֵשֶׁת עַם הָאָרֶץ, נָפָה וּכְבָרָה, וּבוֹרֶרֶת וְטוֹחֶנֶת וּמַרְקֶדֶת עִמָּהּ, אֲבָל מִשֶּׁתַּטִּיל הַמַּיִם, לֹא תִגַּע עִמָּהּ, לְפִי שֶׁאֵין מַחֲזִיקִין יְדֵי עוֹבְרֵי עֲבֵרָה. וְכֻלָּן לֹא אָמְרוּ אֶלָּא מִפְּנֵי דַרְכֵי שָׁלוֹם. וּמַחֲזִיקִין יְדֵי גוֹיִם בַּשְּׁבִיעִית, אֲבָל לֹא יְדֵי יִשְׂרָאֵל, וְשׁוֹאֲלִין בִּשְׁלוֹמָן, מִפְּנֵי דַרְכֵי שָׁלוֹם: 
+
+
+Chapter 6
+
+הָאוֹמֵר הִתְקַבֵּל גֵּט זֶה לְאִשְׁתִּי אוֹ הוֹלֵךְ גֵּט זֶה לְאִשְׁתִּי, אִם רָצָה לַחֲזֹר, יַחֲזֹר. הָאִשָּׁה שֶׁאָמְרָה, הִתְקַבֵּל לִי גִטִּי, אִם רָצָה לַחֲזֹר, לֹא יַחֲזֹר. לְפִיכָךְ, אִם אָמַר לוֹ הַבַּעַל, אִי אֶפְשִׁי שֶׁתְּקַבֵּל לָהּ אֶלָּא הוֹלֵךְ וְתֵן לָהּ, אִם רָצָה לַחֲזֹר, יַחֲזֹר. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף הָאוֹמֶרֶת טֹל לִי גִטִּי, אִם רָצָה לַחֲזֹר, לֹא יַחֲזֹר: 
+
+הָאִשָּׁה שֶׁאָמְרָה, הִתְקַבֵּל לִי גִטִּי, צְרִיכָה שְׁתֵּי כִתֵּי עֵדִים, שְׁנַיִם שֶׁאוֹמְרִים בְּפָנֵינוּ אָמְרָה וּשְׁנַיִם שֶׁאוֹמְרִים בְּפָנֵינוּ קִבֵּל וְקָרַע, אֲפִלּוּ הֵן הָרִאשׁוֹנִים וְהֵן הָאַחֲרוֹנִים, אוֹ אֶחָד מִן הָרִאשׁוֹנִים וְאֶחָד מִן הָאַחֲרוֹנִים וְאֶחָד מִצְטָרֵף עִמָּהֶן. נַעֲרָה הַמְאֹרָסָה, הִיא וְאָבִיהָ מְקַבְּלִין אֶת גִּטָּהּ. אָמַר רַבִּי יְהוּדָה, אֵין שְׁתֵּי יָדַיִם זוֹכוֹת כְּאַחַת, אֶלָּא אָבִיהָ מְקַבֵּל אֶת גִּטָּהּ בִּלְבָד. וְכֹל שֶׁאֵינָהּ יְכוֹלָה לִשְׁמֹר אֶת גִּטָּהּ, אֵינָהּ יְכוֹלָה לְהִתְגָּרֵשׁ: 
+
+קְטַנָּה שֶׁאָמְרָה הִתְקַבֵּל לִי גִטִּי, אֵינוֹ גֵט עַד שֶׁיַּגִּיעַ גֵּט לְיָדָהּ. לְפִיכָךְ אִם רָצָה הַבַּעַל לַחֲזֹר, יַחֲזֹר, שֶׁאֵין קָטָן עוֹשֶׂה שָׁלִיחַ. אֲבָל אִם אָמַר לוֹ אָבִיהָ, צֵא וְהִתְקַבֵּל לְבִתִּי גִטָּהּ, אִם רָצָה לְהַחֲזִיר, לֹא יַחֲזִיר. הָאוֹמֵר תֵּן גֵּט זֶה לְאִשְׁתִּי בְמָקוֹם פְּלוֹנִי, וּנְתָנוֹ לָהּ בְּמָקוֹם אַחֵר, פָּסוּל. הֲרֵי הִיא בְמָקוֹם פְּלוֹנִי, וּנְתָנוֹ לָהּ בְּמָקוֹם אַחֵר, כָּשֵׁר. הָאִשָּׁה שֶׁאָמְרָה הִתְקַבֵּל לִי גִטִּי בְמָקוֹם פְּלוֹנִי, וְקִבְּלוֹ לָהּ בְּמָקוֹם אַחֵר, פָּסוּל. רַבִּי אֱלִיעֶזֶר מַכְשִׁיר. הָבֵא לִי גִטִּי מִמָּקוֹם פְּלוֹנִי וֶהֱבִיאוֹ לָהּ מִמָּקוֹם אַחֵר, כָּשֵׁר: 
+
+הָבֵא לִי גִטִּי, אוֹכֶלֶת בַּתְּרוּמָה עַד שֶׁיַּגִּיעַ גֵּט לְיָדָהּ. הִתְקַבֵּל לִי גִטִּי, אֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה מִיָּד. הִתְקַבֵּל לִי גִטִּי בְמָקוֹם פְּלוֹנִי, אוֹכֶלֶת בַּתְּרוּמָה עַד שֶׁיַּגִּיעַ גֵּט לְאוֹתוֹ מָקוֹם. רַבִּי אֱלִיעֶזֶר אוֹסֵר מִיָּד: 
+
+הָאוֹמֵר, כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי, גָּרְשׁוּהָ, כִּתְבוּ אִגֶּרֶת וּתְנוּ לָהּ, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. פִּטְרוּהָ, פַּרְנְסוּהָ, עֲשׂוּ לָהּ כַּנִּמּוֹס, עֲשׂוּ לָהּ כָּרָאוּי, לֹא אָמַר כְּלוּם. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים, הַיּוֹצֵא בְקוֹלָר וְאָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. חָזְרוּ לוֹמַר, אַף הַמְפָרֵשׁ וְהַיּוֹצֵא בִשְׁיָרָא. רַבִּי שִׁמְעוֹן שְׁזוּרִי אוֹמֵר, אַף הַמְּסֻכָּן: 
+
+מִי שֶׁהָיָה מֻשְׁלָךְ לְבוֹר וְאָמַר, כָּל הַשּׁוֹמֵעַ אֶת קוֹלוֹ יִכְתֹּב גֵּט לְאִשְׁתּוֹ, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. הַבָּרִיא שֶׁאָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, רָצָה לְשַׂחֶק בָּהּ. מַעֲשֶׂה בְּבָרִיא אֶחָד שֶׁאָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, וְעָלָה לְרֹאשׁ הַגַּג וְנָפַל וּמֵת. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, אָמְרוּ חֲכָמִים, אִם מֵעַצְמוֹ נָפַל, הֲרֵי זֶה גֵט. אִם הָרוּחַ דְּחָאַתּוּ, אֵינוֹ גֵט: 
+
+אָמַר לִשְׁנַיִם, תְּנוּ גֵט לְאִשְׁתִּי, אוֹ לִשְׁלֹשָׁה, כִּתְבוּ גֵט וּתְנוּ לְאִשְׁתִּי, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ. אָמַר לִשְׁלֹשָׁה, תְּנוּ גֵט לְאִשְׁתִּי, הֲרֵי אֵלּוּ יֹאמְרוּ לַאֲחֵרִים וְיִכְתְּבוּ, מִפְּנֵי שֶׁעֲשָׂאָן בֵּית דִּין, דִּבְרֵי רַבִּי מֵאִיר. וְזוֹ הֲלָכָה הֶעֱלָה רַבִּי חֲנִינָא אִישׁ אוֹנוֹ מִבֵּית הָאֲסוּרִין, מְקֻבָּל אֲנִי בְּאוֹמֵר לִשְׁלֹשָׁה, תְּנוּ גֵט לְאִשְׁתִּי, שֶׁיֹּאמְרוּ לַאֲחֵרִים וְיִכְתְּבוּ, מִפְּנֵי שֶׁעֲשָׂאָן בֵּית דִּין. אָמַר רַבִּי יוֹסֵי, נוּמֵינוּ לַשָּׁלִיחַ, אַף אָנוּ מְקֻבָּלִין, שֶׁאֲפִלּוּ אָמַר לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, תְּנוּ גֵט לְאִשְׁתִּי, שֶׁיִּלְמְדוּ וְיִכְתְּבוּ וְיִתֵּנוּ. אָמַר לַעֲשָׂרָה, כִּתְבוּ גֵט לְאִשְׁתִּי, אֶחָד כּוֹתֵב וּשְׁנַיִם חוֹתְמִין. כֻּלְּכֶם כְּתֹבוּ, אֶחָד כּוֹתֵב וְכֻלָּם חוֹתְמִין. לְפִיכָךְ, אִם מֵת אֶחָד מֵהֶן, הֲרֵי זֶה גֵט בָּטֵל: 
+
+
+Chapter 7
+
+מִי שֶׁאֲחָזוֹ קֻרְדְּיָקוֹס, וְאָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, לֹא אָמַר כְּלוּם. אָמַר, כִּתְבוּ גֵט לְאִשְׁתִּי, וַאֲחָזוֹ קֻרְדְּיָקוֹס, וְחָזַר וְאָמַר, אַל תִּכְתֹּבוּ, אֵין דְּבָרָיו הָאַחֲרוֹנִים כְּלוּם. נִשְׁתַּתֵּק, וְאָמְרוּ לוֹ נִכְתֹּב גֵּט לְאִשְׁתֶּךָ, וְהִרְכִּין בְּרֹאשׁוֹ, בּוֹדְקִין אוֹתוֹ שְׁלֹשָׁה פְעָמִים, אִם אָמַר עַל לָאו לָאו וְעַל הֵן הֵן, הֲרֵי אֵלּוּ יִכְתְּבוּ וְיִתֵּנוּ: 
+
+אָמְרוּ לוֹ, נִכְתֹּב גֵּט לְאִשְׁתֶּךָ, וְאָמַר לָהֶם כְּתֹבוּ, אָמְרוּ לַסּוֹפֵר וְכָתַב, וְלָעֵדִים וְחָתְמוּ, אַף עַל פִּי שֶׁכְּתָבוּהוּ וַחֲתָמוּהוּ וּנְתָנוּהוּ לוֹ וְחָזַר וּנְתָנוֹ לָהּ, הֲרֵי הַגֵּט בָּטֵל, עַד שֶׁיֹּאמַר לַסּוֹפֵר כְּתֹב וְלָעֵדִים חֲתֹמוּ: 
+
+זֶה גִטֵּךְ אִם מַתִּי, זֶה גִטֵּךְ אִם מַתִּי מֵחֹלִי זֶה, זֶה גִטֵּךְ לְאַחַר מִיתָה, לֹא אָמַר כְּלוּם. מֵהַיּוֹם אִם מַתִּי, מֵעַכְשָׁיו אִם מַתִּי, הֲרֵי זֶה גֵט. מֵהַיּוֹם וּלְאַחַר מִיתָה, גֵּט וְאֵינוֹ גֵט. אִם מֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. זֶה גִטֵּךְ מֵהַיּוֹם אִם מַתִּי מֵחֹלִי זֶה, וְעָמַד וְהִלֵךְ בַּשּׁוּק וְחָלָה וּמֵת, אוֹמְדִין אוֹתוֹ, אִם מֵחֲמַת חֹלִי הָרִאשׁוֹן מֵת, הֲרֵי זֶה גֵט. וְאִם לָאו, אֵינוֹ גֵט: 
+
+לֹא תִתְיַחֵד עִמּוֹ אֶלָּא בִפְנֵי עֵדִים, אֲפִלּוּ עֶבֶד, אֲפִלּוּ שִׁפְחָה, חוּץ מִשִּׁפְחָתָהּ, מִפְּנֵי שֶׁלִּבָּהּ גַּס בָּהּ בְּשִׁפְחָתָהּ. מַה הִיא בְאוֹתָן הַיָּמִים. רַבִּי יְהוּדָה אוֹמֵר, כְּאֵשֶׁת אִישׁ לְכָל דְּבָרֶיהָ. רַבִּי יוֹסֵי אוֹמֵר, מְגֹרֶשֶׁת וְאֵינָהּ מְגֹרָשֶׁת: 
+
+הֲרֵי זֶה גִטֵּךְ עַל מְנָת שֶׁתִּתְּנִי לִי מָאתַיִם זוּז, הֲרֵי זוֹ מְגֹרֶשֶׁת, וְתִתֵּן. עַל מְנָת שֶׁתִּתְּנִי לִי מִכָּאן וְעַד שְׁלֹשִׁים יוֹם, אִם נָתְנָה לוֹ בְתוֹךְ שְׁלֹשִׁים יוֹם, מְגֹרֶשֶׁת, וְאִם לָאו, אֵינָה מְגֹרֶשֶׁת. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, מַעֲשֶׂה בְצַיְדָּן בְּאֶחָד שֶׁאָמַר לְאִשְׁתּוֹ, הֲרֵי זֶה גִטֵּךְ עַל מְנָת שֶׁתִּתְּנִי לִי אִצְטְלִיתִי, וְאָבְדָה אִצְטְלִיתוֹ, וְאָמְרוּ חֲכָמִים, תִּתֵּן לוֹ אֶת דָּמֶיהָ: 
+
+הֲרֵי זֶה גִטֵּךְ עַל מְנָת שֶׁתְּשַׁמְּשִׁי אֶת אַבָּא, עַל מְנָת שֶׁתֵּנִיקִי אֶת בְּנִי, כַּמָּה הִיא מֵנִיקָתוֹ, שְׁתֵּי שָׁנִים. רַבִּי יְהוּדָה אוֹמֵר, שְׁמֹנָה עָשָׂר חֹדֶשׁ. מֵת הַבֵּן אוֹ שֶׁמֵּת הָאָב, הֲרֵי זֶה גֵט. הֲרֵי זֶה גִטֵּךְ עַל מְנָת שֶׁתְּשַׁמְּשִׁי אֶת אַבָּא שְׁתֵּי שָׁנִים, עַל מְנָת שֶׁתֵּנִיקִי אֶת בְּנִי שְׁתֵּי שָׁנִים, מֵת הַבֵּן אוֹ שֶׁמֵּת הָאָב אוֹ שֶׁאָמַר הָאָב אִי אֶפְשִׁי שֶׁתְּשַׁמְּשֵׁנִי, שֶׁלֹּא בְהַקְפָּדָה, אֵינוֹ גֵט. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, כָּזֶה גֵט. כְּלָל אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, כָּל עַכָּבָה שֶׁאֵינָהּ הֵימֶנָּה, הֲרֵי זֶה גֵט: 
+
+הֲרֵי זֶה גִטֵּךְ אִם לֹא בָאתִי מִכָּאן וְעַד שְׁלֹשִׁים יוֹם, וְהָיָה הוֹלֵךְ מִיהוּדָה לַגָּלִיל, הִגִּיעַ לְאַנְטִיפַּטְרֶס וְחָזַר, בָּטֵל תְּנָאוֹ. הֲרֵי זֶה גִטֵּךְ אִם לֹא בָאתִי מִכָּאן עַד שְׁלֹשִׁים יוֹם, וְהָיָה הוֹלֵךְ מִגָּלִיל לִיהוּדָה, וְהִגִּיעַ לִכְפַר עוֹתְנַאי וְחָזַר, בָּטֵל תְּנָאוֹ. הֲרֵי זֶה גִטֵּךְ אִם לֹא בָאתִי מִכָּאן עַד שְׁלֹשִׁים יוֹם, וְהָיָה הוֹלֵךְ לִמְדִינַת הַיָּם וְהִגִּיעַ לְעַכּוֹ וְחָזַר, בָּטֵל תְּנָאוֹ. הֲרֵי זֶה גִטֵּךְ כָּל זְמַן שֶׁאֶעֱבֹר מִכְּנֶגֶד פָּנַיִךְ שְׁלֹשִׁים יוֹם, הָיָה הוֹלֵךְ וּבָא, הוֹלֵךְ וּבָא, הוֹאִיל וְלֹא נִתְיַחֵד עִמָּהּ, הֲרֵי זֶה גֵט: 
+
+הֲרֵי זֶה גִטֵּךְ אִם לֹא בָאתִי מִכָּאן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ, וּמֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ, אֵינוֹ גֵט. הֲרֵי זֶה גִטֵּךְ מֵעַכְשָׁיו אִם לֹא בָאתִי מִכָּאן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ, וּמֵת בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ, הֲרֵי זֶה גֵט: 
+
+אִם לֹא בָאתִי מִכָּאן עַד שְׁנֵים עָשָׂר חֹדֶשׁ כִּתְבוּ וּתְנוּ גֵט לְאִשְׁתִּי, כָּתְבוּ גֵט בְּתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ וְנָתְנוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ, אֵינוֹ גֵט. כִּתְבוּ וּתְנוּ גֵט לְאִשְׁתִּי אִם לֹא בָאתִי מִכָּאן וְעַד שְׁנֵים עָשָׂר חֹדֶשׁ, כָּתְבוּ בְתוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ וְנָתְנוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ, אֵינוֹ גֵט. רַבִּי יוֹסֵי אוֹמֵר, כָּזֶה גֵּט. כָּתְבוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ וְנָתְנוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ וּמֵת, אִם הַגֵּט קָדַם לַמִּיתָה, הֲרֵי זֶה גֵט. וְאִם מִיתָה קָדְמָה לַגֵּט, אֵינוֹ גֵט. וְאִם אֵין יָדוּעַ, זוֹ הִיא שֶׁאָמְרוּ, מְגֹרֶשֶׁת וְאֵינָהּ מְגֹרָשֶׁת: 
+
+
+Chapter 8
+
+הַזּוֹרֵק גֵּט לְאִשְׁתּוֹ וְהִיא בְתוֹךְ בֵּיתָהּ אוֹ בְתוֹךְ חֲצֵרָהּ, הֲרֵי זוֹ מְגֹרֶשֶׁת. זְרָקוֹ לָהּ בְּתוֹךְ בֵּיתוֹ אוֹ בְתוֹךְ חֲצֵרוֹ, אֲפִלּוּ הוּא עִמָּהּ בַּמִּטָּה, אֵינָהּ מְגֹרֶשֶׁת. לְתוֹךְ חֵיקָהּ אוֹ לְתוֹךְ קַלְתָּהּ, הֲרֵי זוֹ מְגֹרָשֶׁת: 
+
+אָמַר לָהּ, כִּנְסִי שְׁטָר חוֹב זֶה, אוֹ שֶׁמְּצָאָתוֹ מֵאֲחוֹרָיו, קוֹרְאָה וַהֲרֵי הוּא גִטָּהּ, אֵינוֹ גֵט, עַד שֶׁיֹּאמַר לָהּ, הֵא גִטֵּךְ. נָתַן בְּיָדָהּ וְהִיא יְשֵׁנָה, נֵעוֹרָה, קוֹרְאָה וַהֲרֵי הוּא גִטָּהּ, אֵינוֹ גֵט, עַד שֶׁיֹּאמַר לָהּ הֵא זֶה גִטֵּךְ. הָיְתָה עוֹמֶדֶת בִּרְשׁוּת הָרַבִּים וּזְרָקוֹ לָהּ, קָרוֹב לָהּ, מְגֹרֶשֶׁת. קָרוֹב לוֹ, אֵינָהּ מְגֹרֶשֶׁת. מֶחֱצָה עַל מֶחֱצָה, מְגֹרֶשֶׁת וְאֵינָהּ מְגֹרָשֶׁת: 
+
+וְכֵן לְעִנְיַן קִדּוּשִׁין. וְכֵן לְעִנְיַן הַחוֹב. אָמַר לוֹ בַּעַל חוֹבוֹ, זְרֹק לִי חוֹבִי, וּזְרָקוֹ לוֹ, קָרוֹב לַמַּלְוֶה, זָכָה הַלֹּוֶה. קָרוֹב לַלֹּוֶה, הַלֹּוֶה חַיָּב. מֶחֱצָה עַל מֶחֱצָה, שְׁנֵיהֶם יַחֲלֹקוּ. הָיְתָה עוֹמֶדֶת עַל רֹאשׁ הַגַּג וּזְרָקוֹ לָהּ, כֵּיוָן שֶׁהִגִּיעַ לַאֲוִיר הַגַּג, הֲרֵי זוֹ מְגֹרֶשֶׁת. הוּא מִלְמַעְלָה וְהִיא מִלְּמַטָּה וּזְרָקוֹ לָהּ, כֵּיוָן שֶׁיָּצָא מֵרְשׁוּת הַגַּג, נִמְחַק אוֹ נִשְׂרַף, הֲרֵי זוֹ מְגֹרָשֶׁת: 
+
+בֵּית שַׁמַּאי אוֹמְרִים, פּוֹטֵר אָדָם אֶת אִשְׁתּוֹ בְגֵט יָשָׁן. וּבֵית הִלֵּל אוֹסְרִין. וְאֵיזֶהוּ גֵט יָשָׁן, כֹּל שֶׁנִּתְיַחֵד עִמָּהּ אַחַר שֶׁכְּתָבוֹ לָהּ: 
+
+כָּתַב לְשׁוּם מַלְכוּת שְׁאֵינָהּ הוֹגֶנֶת, לְשׁוּם מַלְכוּת מָדַי, לְשׁוּם מַלְכוּת יָוָן, לְבִנְיַן הַבַּיִת, לְחֻרְבַּן הַבַּיִת, הָיָה בַמִּזְרָח וְכָתַב בַּמַּעֲרָב, בַּמַּעֲרָב וְכָתַב בַּמִּזְרָח, תֵּצֵא מִזֶּה וּמִזֶּה, וּצְרִיכָה גֵט מִזֶּה וּמִזֶּה, וְאֵין לָהּ לֹא כְתֻבָּה וְלֹא פֵרוֹת וְלֹא מְזוֹנוֹת וְלֹא בְלָאוֹת, לֹא עַל זֶה וְלֹא עַל זֶה. אִם נָטְלָה מִזֶּה וּמִזֶּה, תַּחֲזִיר. וְהַוָּלָד מַמְזֵר מִזֶּה וּמִזֶּה. וְלֹא זֶה וָזֶה מִטַּמְּאִין לָהּ, וְלֹא זֶה וָזֶה זַכָּאִין לֹא בִמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יָדֶיהָ וְלֹא בַהֲפָרַת נְדָרֶיהָ. הָיְתָה בַת יִשְׂרָאֵל, נִפְסֶלֶת מִן הַכְּהֻנָּה. בַּת לֵוִי, מִן הַמַּעֲשֵׂר. בַּת כֹּהֵן, מִן הַתְּרוּמָה. וְאֵין יוֹרְשָׁיו שֶׁל זֶה וְיוֹרְשָׁיו שֶׁל זֶה יוֹרְשִׁין כְּתֻבָּתָהּ. וְאִם מֵתוּ, אָחִיו שֶׁל זֶה וְאָחִיו שֶׁל זֶה חוֹלְצִין וְלֹא מְיַבְּמִין. שִׁנָּה שְׁמוֹ וּשְׁמָהּ, שֵׁם עִירוֹ וְשֵׁם עִירָהּ, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ: 
+
+כָּל הָעֲרָיוֹת שֶׁאָמְרוּ צָרוֹתֵיהֶן מֻתָּרוֹת, הָלְכוּ הַצָּרוֹת הָאֵלּוּ וְנִשְּׂאוּ וְנִמְצְאוּ אֵלּוּ אַיְלוֹנִיּוֹת, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ: 
+
+הַכּוֹנֵס אֶת יְבִמְתּוֹ וְהָלְכָה צָרָתָהּ וְנִשֵּׂאת לְאַחֵר וְנִמְצְאָה זֹאת שֶׁהִיא אַיְלוֹנִית, תֵּצֵא מִזֶּה וּמִזֶּה וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ: 
+
+כָּתַב סוֹפֵר גֵּט לָאִישׁ וְשׁוֹבֵר לָאִשָּׁה, וְטָעָה וְנָתַן גֵּט לָאִשָּׁה וְשׁוֹבֵר לָאִישׁ, וְנָתְנוּ זֶה לָזֶה, וּלְאַחַר זְמַן הֲרֵי הַגֵּט יוֹצֵא מִיַּד הָאִישׁ, וְשׁוֹבֵר מִיַּד הָאִשָּׁה, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אִם לְאַלְתַּר יָצָא, אֵין זֶה גֵט. אִם לְאַחַר זְמַן יָצָא, הֲרֵי זֶה גֵט. לֹא כָל הֵימֶנּוּ מִן הָרִאשׁוֹן לְאַבֵּד זְכוּתוֹ שֶׁל שֵׁנִי. כָּתַב לְגָרֵשׁ אֶת אִשְׁתּוֹ וְנִמְלַךְ, בֵּית שַׁמַּאי אוֹמְרִים, פְּסָלָהּ מִן הַכְּהֻנָּה. וּבֵית הִלֵּל אוֹמְרִים, אַף עַל פִּי שֶׁנְּתָנוֹ לָהּ עַל תְּנַאי וְלֹא נַעֲשָׂה הַתְּנַאי, לֹא פְסָלָהּ מִן הַכְּהֻנָּה: 
+
+הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְלָנָה עִמּוֹ בְּפֻנְדְּקִי, בֵּית שַׁמַּאי אוֹמְרִים, אֵינָהּ צְרִיכָהּ הֵימֶנּוּ גֵט שֵׁנִי. וּבֵית הִלֵּל אוֹמְרִים, צְרִיכָה הֵימֶנּוּ גֵט שֵׁנִי. אֵימָתַי, בִּזְמַן שֶׁנִּתְגָּרְשָׁה מִן הַנִּשּׂוּאִין. וּמוֹדִים בְּנִתְגָּרְשָׁה מִן הָאֵרוּסִין שֶׁאֵינָהּ צְרִיכָה הֵימֶנּוּ גֵט שֵׁנִי, מִפְּנֵי שֶׁאֵין לִבּוֹ גַס בָּהּ. כְּנָסָהּ בְּגֵט קֵרֵחַ, תֵּצֵא מִזֶּה וּמִזֶּה, וְכָל הַדְּרָכִים הָאֵלּוּ בָהּ: 
+
+גֵּט קֵרֵחַ, הַכֹּל מַשְׁלִימִין עָלָיו, דִּבְרֵי בֶן נַנָּס. רַבִּי עֲקִיבָא אוֹמֵר, אֵין מַשְׁלִימִין עָלָיו אֶלָּא קְרוֹבִים הָרְאוּיִין לְהָעִיד בְּמָקוֹם אַחֵר. וְאֵיזֶהוּ גֵּט קֵרֵחַ. כֹּל שֶׁקְּשָׁרָיו מְרֻבִּין מֵעֵדָיו: 
+
+
+Chapter 9
+
+הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְאָמַר לָהּ, הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם אֶלָּא לִפְלוֹנִי, רַבִּי אֱלִיעֶזֶר מַתִּיר, וַחֲכָמִים אוֹסְרִין. כֵּיצַד יַעֲשֶׂה. יִטְּלֶנּוּ הֵימֶנָּה וְיַחֲזֹר וְיִתְּנֶנּוּ לָהּ וְיֹאמַר לָהּ הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם. וְאִם כְּתָבוֹ בְתוֹכוֹ, אַף עַל פִּי שֶׁחָזַר וּמְחָקוֹ, פָּסוּל: 
+
+הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם אֶלָּא לְאַבָּא וּלְאָבִיךְ, לְאָחִי וּלְאָחִיךְ, לְעֶבֶד וּלְנָכְרִי, וּלְכָל מִי שֶׁאֵין לָהּ עָלָיו קִדּוּשִׁין, כָּשֵׁר. הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם, אֶלָּא אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, וּלְכָל מִי שֶׁיֵּשׁ לָהּ עָלָיו קִדּוּשִׁין אֲפִלּוּ בַעֲבֵרָה, פָּסוּל: 
+
+גּוּפוֹ שֶׁל גֵּט, הֲרֵי אַתְּ מֻתֶּרֶת לְכָל אָדָם. רַבִּי יְהוּדָה אוֹמֵר, וְדֵין דְּיֶהֱוֵי לִיכִי מִנַּאי סֵפֶר תֵּרוּכִין וְאִגֶּרֶת שִׁבּוּקִין וְגֵט פִּטּוּרִין, לִמְהָךְ לְהִתְנְסָבָא לְכָל גְּבַר דְּתִצְבַּיִן. גּוּפוֹ שֶׁל גֵּט שִׁחְרוּר, הֲרֵי אַתְּ בַּת חוֹרִין, הֲרֵי אַתְּ לְעַצְמֵךְ: 
+
+שְׁלֹשָׁה גִטִּין פְּסוּלִין, וְאִם נִשֵּׂאת, הַוָּלָד כָּשֵׁר. כָּתַב בִּכְתַב יָדוֹ וְאֵין עָלָיו עֵדִים, יֵשׁ עָלָיו עֵדִים וְאֵין בּוֹ זְמַן, יֶשׁ בּוֹ זְמַן וְאֵין בּוֹ אֶלָּא עֵד אֶחָד, הֲרֵי אֵלּוּ שְׁלֹשָׁה גִטִּין פְּסוּלִין. וְאִם נִשֵּׂאת, הַוָּלָד כָּשֵׁר. רַבִּי אֶלְעָזָר אוֹמֵר, אַף עַל פִּי שֶׁאֵין עָלָיו עֵדִים אֶלָּא שֶׁנְּתָנוֹ לָהּ בִּפְנֵי עֵדִים, כָּשֵׁר וְגוֹבָה מִנְּכָסִים מְשֻׁעְבָּדִים, שֶׁאֵין הָעֵדִים חוֹתְמִין עַל הַגֵּט אֶלָּא מִפְּנֵי תִקּוּן הָעוֹלָם: 
+
+שְׁנַיִם שֶׁשָּׁלְחוּ שְׁנֵי גִטִּין שָׁוִין וְנִתְעָרְבוּ, נוֹתֵן שְׁנֵיהֶם לָזוֹ וּשְׁנֵיהֶם לָזוֹ. לְפִיכָךְ, אָבַד אַחַד מֵהֶן, הֲרֵי הַשֵּׁנִי בָטֵל. חֲמִשָּׁה שֶׁכָּתְבוּ כְלָל בְּתוֹךְ הַגֵּט, אִישׁ פְּלוֹנִי מְגָרֵשׁ פְּלוֹנִית וּפְלוֹנִי פְּלוֹנִית, וְהָעֵדִים מִלְּמַטָּה, כֻּלָּן כְּשֵׁרִין, וְיִנָּתֵן לְכָל אַחַת וְאֶחָת. הָיָה כָתוּב טֹפֶס לְכָל אַחַת וְאַחַת, וְהָעֵדִים מִלְּמַטָּה, אֶת שֶׁהָעֵדִים נִקְרִין עִמּוֹ, כָּשֵׁר: 
+
+שְׁנֵי גִטִּין שֶׁכְּתָבָן זֶה בְצַד זֶה וּשְׁנַיִם עֵדִים עִבְרִים בָּאִים מִתַּחַת זֶה לְתַחַת זֶה וּשְׁנַיִם עֵדִים יְוָנִים בָּאִים מִתַּחַת זֶה לְתַחַת זֶה, אֶת שֶׁהָעֵדִים הָרִאשׁוֹנִים נִקְרָאִין עִמּוֹ, כָּשֵׁר. עֵד אֶחָד עִבְרִי וְעֵד אֶחָד יְוָנִי, עֵד אֶחָד עִבְרִי וְעֵד אֶחָד יְוָנִי בָּאִין מִתַּחַת זֶה לְתַחַת זֶה, שְׁנֵיהֶן פְּסוּלִין: 
+
+שִׁיֵּר מִקְצַת הַגֵּט וּכְתָבוֹ בַדַּף הַשֵּׁנִי, וְהָעֵדִים מִלְּמַטָּה, כָּשֵׁר. חָתְמוּ עֵדִים בְּרֹאשׁ הַדַּף, מִן הַצַּד, אוֹ מֵאַחֲרָיו בְּגֵט פָּשׁוּט, פָּסוּל. הִקִּיף רֹאשׁוֹ שֶׁל זֶה בְצַד רֹאשׁוֹ שֶׁל זֶה, וְהָעֵדִים בָּאֶמְצַע, שְׁנֵיהֶם פְּסוּלִין. סוֹפוֹ שֶׁל זֶה בְצַד סוֹפוֹ שֶׁל זֶה, וְהָעֵדִים בָּאֶמְצַע, אֶת שֶׁהָעֵדִים נִקְרִין עִמּוֹ, כָּשֵׁר. רֹאשׁוֹ שֶׁל זֶה בְצַד סוֹפוֹ שֶׁל זֶה, וְהָעֵדִים בָּאֶמְצַע, אֶת שֶׁהָעֵדִים נִקְרִין בְּסוֹפוֹ, כָּשֵׁר: 
+
+גֵּט שֶׁכְּתָבוֹ עִבְרִית וְעֵדָיו יְוָנִית, יְוָנִית וְעֵדָיו עִבְרִית, עֵד אֶחָד עִבְרִי וְעֵד אֶחָד יְוָנִי, כָּתַב סוֹפֵר וְעֵד, כָּשֵׁר. אִישׁ פְּלוֹנִי עֵד, כָּשֵׁר. בֶּן אִישׁ פְּלוֹנִי עֵד, כָּשֵׁר. אִישׁ פְּלוֹנִי בֶּן אִישׁ פְּלוֹנִי, וְלֹא כָתַב עֵד, כָּשֵׁר. וְכָךְ הָיוּ נְקִיֵּי הַדַּעַת שֶׁבִּירוּשָׁלַיִם עוֹשִׂין. כָּתַב חֲנִיכָתוֹ וַחֲנִיכָתָהּ, כָּשֵׁר. גֵּט מְעֻשֶּׂה, בְּיִשְׂרָאֵל, כָּשֵׁר. וּבְגוֹיִם, פָּסוּל. וּבְגוֹיִם, חוֹבְטִין אוֹתוֹ וְאוֹמְרִים לוֹ עֲשֵׂה מַה שֶּׁיִּשְׂרָאֵל אוֹמְרִים לְךָ, וְכָשֵׁר: 
+
+יָצָא שְׁמָהּ בָּעִיר מְקֻדֶּשֶׁת, הֲרֵי זוֹ מְקֻדֶּשֶׁת. מְגֹרֶשֶׁת, הֲרֵי זוֹ מְגֹרֶשֶׁת. וּבִלְבַד שֶׁלֹּא יְהֵא שָׁם אֲמַתְלָא. אֵיזוֹ הִיא אֲמַתְלָא. גֵּרַשׁ אִישׁ פְּלוֹנִי אֶת אִשְׁתּוֹ עַל תְּנַאי, זָרַק לָהּ קִדּוּשֶׁיהָ, סָפֵק קָרוֹב לָהּ סָפֵק קָרוֹב לוֹ, זוֹ הִיא אֲמַתְלָא: 
+
+בֵּית שַׁמַּאי אוֹמְרִים, לֹא יְגָרֵשׁ אָדָם אֶת אִשְׁתּוֹ אֶלָּא אִם כֵּן מָצָא בָהּ דְּבַר עֶרְוָה, שֶׁנֶּאֱמַר (דברים כד), כִּי מָצָא בָהּ עֶרְוַת דָּבָר. וּבֵית הִלֵּל אוֹמְרִים, אֲפִלּוּ הִקְדִּיחָה תַבְשִׁילוֹ, שֶׁנֶּאֱמַר (שם), כִּי מָצָא בָהּ עֶרְוַת דָּבָר. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ מָצָא אַחֶרֶת נָאָה הֵימֶנָּה, שֶׁנֶּאֱמַר (שם), וְהָיָה אִם לֹא תִמְצָא חֵן בְּעֵינָיו: 
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+Mishnah Ketubot
+משנה כתובות
+Eighteen Treatises from the Mishnah
+http://www.sacred-texts.com/jud/etm/index.htm
+
+Mishnah Ketubot
+
+
+
+Chapter 1
+
+A virgin should get married on a Wednesday, and a widow on a Thursday. For the courts convene twice per week in the cities, on Monday and on Thursday, and if he has a claim about [her lack of] virginity, he can come to the court [as] early [as possible].
+[With regard to] a virgin [who is married], her <i>ketubah</i> [monetary settlement payable to a woman upon divorce or the death of her husband] is two hundred <i>dinar</i> [a specific unit of money]; And [for] a widow, it is a maneh [100 <i>dinar</i>]. A virgin [who is] a widow, or divorced, or has had <i>chalitza</i> [the ceremony performed to release a widow of a childless man from the obligation of levirite marriage] performed, after betrothal [the first stage of marriage, when the woman is considered a married woman but the couple may not yet live together], her <i>ketubah</i> is two hundred dinar, and they are subject to the claim of [her lack of] virginity. A proselyte, a captive, and a maidservant, who have been ransomed, converted, or freed at [an age of] less than three years and one day, their <i>ketubah</i> is two hundred dinar, and they are subject to the claim of [her lack of] virginity.
+In the case of an adult male who had sexual relations with a female minor, or a male minor who had sexual relations with an adult woman, or a <i>mukat ets</i> [a women who has lost her virginity in a non-sexual manner],  their <i>ketubah</i> is two hundred dinar. These are the words of Rabbi Meir. And the Sages say [with regard to] a <i>mukat ets</i>, that her <i>ketubah</i> is a <i>maneh</i>.
+A virgin [who is] a widow, divorced, or has had <i>chalitza</i>  performed after marriage, her <i>ketubah</i> is a  <i>maneh</i>, and they are not subject to the claim of [her lack of] virginity. A proselyte, a captive, and a maidservant, who have been ransomed, converted, or freed at [an age of] more than three years and one day, their <i>ketubah</i>is a  <i>maneh</i>, and they are not subject to the claim of [her lack of] virginity.
+He who eats [the betrothment meal] at his father-in-law's [home] in Judea without witnesses [present], cannot make a claim of her [lack] of virginity, because he enters into seclusion with [his wife]. With regard to both a widow, [the daughter] of an Israelite, as well as a widow, [the daughter] of a kohen, her <i>ketubah</i> is a  <i>maneh</i>. The court of kohanim would collect [as the <i>ketubah</i>] four hundred <i>zuz</i> [a specific amount of money] for a virgin, and the Sages did not protest.
+With regard to one who marries a woman, and does not find [physical signs of] her virginity. She says, "After you betrothed me I was raped and 'your field has been flooded' [i.e., it is your loss]‎". And the other one says, "Not so, rather, before I betrothed you [you lost your virginity], and [consequently] 'my purchase was made  in error'". Rabban Gamliel and Rabbi Eliezer say, "She is believed;"  Rabbi Yehoshua says, "We do not live by [the words of] her mouth. Rather, she is presumed to have had relations before she became betrothed and that she deceived him, until she brings proof for her words."
+If she says, "I am a <i>mukat ets</i>," and he says, "Not so, rather you have been penetrated by a man," Rabban Gamliel and Rabbi Eliezer say, "She is believed." Rabbi Yehoshua says, "We do not live by [the words of] her mouth. Rather, she is presumed to be a non-virgin through intercourse with a man, until she brings proof for her words."
+[In a case where people] saw her conversing [intimately] with a man in the market, [and] they said to her, "What is the nature [i.e., the lineage] of that man?" She says, "He is so and so, and he is a kohen [or of other legitimate descent]." Rabban Gamliel and Rabbi Eliezer say, "She is believed." Rabbi Yehoshua says, "We do not live by [the words of] her mouth. Rather, she is presumed to have been penetrated by a <i>netin</i> [Gibeonites] or a <i>mamzer</i> [the offspring of certain prohibited relationships who may not marry into the general Jewish population], until she brings proof for her words."
+[In a case where] she was pregnant, and they said to her, "What is the nature of this  fetus [i.e., what is the lineage of the father]?" She replies, "By so and so, and he is a priest." Rabban Gamliel and Rabbi Eliezer say, "She is believed." Rabbi Yehoshua says, "We do not live by [the words of] her mouth. Rather, she is presumed to have had sexual relations with a <i>netin</i> or a <i>mamzer</i> until she brings proof for her words."
+Rabbi Yossi said, "It [once] happened that a girl went down to draw water from the spring, and she was raped. Rabbi Yochanan ben Nuri ruled, 'If the majority of the townsmen [were of pure descent and qualified to] marry [into families of the] priesthood, this [girl] may marry into the priesthood.'
+
+Chapter 2
+
+A woman, who became widowed or divorced, [and] says, "You married me [when I was] a virgin," and [the husband] says, "No, rather, [when you were] a widow when I married you." If there are witnesses to prove that she went out [to be married] in a <i>henuma</i> [a carriage traditionally used to carry a virgin bride in a procession], and with her hair loosened, her <i>ketubah</i> [monetary settlement payable to a woman upon divorce or the death of her husband] is two hundred <i>dinar</i> [specific unit of money]. Rabbi Yochanan ben Beroka says, "The distribution of parched corn is also evidence [in her favor]."
+Rabbi Yehoshua agrees that if one says to his fellow, "This field belonged to your father, and I bought it from him," he is believed [and the field belongs to him], because the [same] mouth that prohibited [it to him by admitting that the field once belonged to someone else also] permitted [it].  But if there are witnesses that [the field]  belonged to the father, and he [the present holder] says, "I bought it from him," he is not believed.
+Witnesses who state, "This [signature] is [in] our handwriting; but, we were forced," or "we were minors," or "we were legally disqualified witnesses," they are believed. But if there are [other] witnesses [who testify] that it is their handwriting, or if [proof that it is] their handwriting comes out of another source, they are not believed.
+If this one says, "This is my handwriting, and this is the handwriting of my fellow;" and the other one [also] says, "This is my handwriting, and that is the handwriting of my fellow," they are believed. [However,] if this one [merely] says, "This is my handwriting," and the other one [also merely] says, "This is my handwriting" they need to join another [witness] to them. These are the words of Rabbi [Yehuda HaNasi]. And the Sages say, "They do not need to join another [witness] to them; rather, a man is believed to say, "This is my handwriting."
+A woman, who said, "I was a married woman, and I am [now] divorced," is believed, because the [same] mouth which prohibited [her to other men by saying she was married, also] permitted [her to marry other men]. But if there are witnesses that she had been a married woman, even though she says, "I am divorced," she is not believed. If she says, "I was captured [by gentiles], but am undefiled," she is believed, because the [same] mouth which prohibited [her also] permitted [her]. But if there are witnesses that she was captured, and she says, "I am undefiled," she is not believed. And if  witnesses come after she was married [to a kohen], she need not get divorced.
+[With regard to] two women who were captured, this one says, "I was captured, but am undefiled," and the other one [also] says, "I was captured, but am undefiled," they are not believed. But when they testify on behalf of each other, they are believed.
+And similarly [is the case with] two men. This one says, "I am a kohen," and this one [also] says, "I am a kohen," neither of them is believed. But when they  testimony on behalf of each other, they are believed.
+Rabbi Yehudah says, "We do not promote [someone] to the kehuna [priesthood] based on the testimony of [only] one witness." Rabbi Eliezer says, "When [is this true]? In a case where there are protesters; but in a case where there are no protesters, we do promote to the kehuna based on the testimony of [only] one witness." Rabban Shimon ben Gamliel says in the name of Rabbi Shimon, son of the adjutant [kohen gadol (high priest)], "We do promote to the kehuna based on the testimony of one witness.'
+With regard to a woman who is imprisoned in the hands of gentiles: [If she is held] on account of money, she is [after her liberation] permitted to her husband. [But if she is held] under sentence of death, she is forbidden to her husband. With regard to a town that a militia conquered it, all the priestesses that are found within it become disqualified [to marry priests]. But if they have witnesses [to attest that they have not been defiled], even [though it be] a slave or a maidservant, they are believed; but no man is believed [to testify] about himself. [A kohen,] Rabbi Zechariah ben HaKatzav declared: "[By] this [holy] temple, [I swear my wife's] hand did not move from my hand from the time the gentiles entered into Jerusalem, and until they left." [The Sages] said to him: "No man is believed [to testify] about himself."
+These [men] are believed to testify, upon growing up, to what they saw while children. A man is believed to say, "This is the handwriting of my father;" "this is my teacher's handwriting;" [or] "this is my brother's handwriting;" [or] "I remember that a certain woman went out [to be married] in a <i>henuma</i> , and with her hair loosened,"  [or] "that so and so left the school to bathe and eat <i>teruma</i> [A portion of a crop given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household], and that he partook with us on the threshing floor;" [or] "that this place is a <i>beit hapras</i> [a field in which a grave has been plowed over]‎"  [or] "until this [spot] did we go on Shabbat."  But a man is not believed to say, "So and so had a right of thoroughfare in this place;" [nor] "So and so had [rights to] a place for the escorting of mourners and for eulogies in this place."
+
+Chapter 3
+
+These are the ‏<i>na'arot</i> [pubescent girls distinguished from prepubescent girls and post-pubescent young women in a number of halakhic situations] who have [the right to recover] a fine. One who has intercourse with a <i>mamzeret</i> [the offspring of certain prohibited relationships who may not marry into the general Jewish population], or a <i>netina</i> [member of a caste of Temple servants, historically descended from the Gibeonites], or with a Samaritan. [Additionally,] one who has intercourse with a proselyte, a captive or a maidservant who were ransomed, converted, or freed at less than three years and one day [old]. [Further,] he who has intercourse with his sister, with his father's sister, with his mother's sister, with his wife's sister, with his brother's wife, with his father's brother's wife, or with a menstruating woman. All of these have [the right to recover] a fine; although these [prohibited sexual relations] are liable for <i>karet</i>, they are not [sentenced to] death by the court.
+And these do not have [the right to recover] a fine: He who is has intercourse with a proselyte, a captive, and a maidservant who were ransomed, converted, or freed at more than three years and one day [old]. Rabbi Yehuda says, "A captive who has been ransomed maintains her <i>kedushah</i> [status as a virgin], even if she is an adult." He who has intercourse with his daughter, with his daughter's daughter, with his son's daughter, with his wife's daughter, with [his wife's] son's daughter, or [his wife's] daughter's daughter, they do not have [the right to recover] a fine, because he is liable [to pay] with his life, and his death is in the hands of the court; and anyone who is liable [to pay] with his life does not [also] pay monetary [fines], as it is said, "If no mischief follow, he shall be punished by fine" (Exodus 21:22).
+[With regard to] a <i>na'arah</i> who was betrothed and [then] divorced, Rabbi Yossi HaGelili says, "She does not have [the right not recover] a fine;" and Rabbi Akiva says, "She does have [the right to recover] a fine, and her fine belongs to herself."
+One who seduces [a virgin] pays [for] three [things] , and one who rapes [her pays] four. The seducer pays [for her] disgrace, deterioration [in value], and the fine. A rapist adds [payment for the bodily] pain [he inflicted upon her]. What is [the difference] between the [punishment of the] seducer and [that of] the rapist? The rapist pays for the [bodily] pain; and the seducer does not pay for the [bodily] pain. The rapist pays immediately, and the seducer [only] when he sends her away [ i.e., refuses to marry her]. The rapist must drink out of his [chosen] vessel [i.e., he must marry his victim and may never divorce her], whereas the seducer may send her away.
+How [far does "he] must drink out of his [chosen] vessel" [extend]? Even if she is lame, even if she is blind, and even if she is afflicted with boils. [However,] if unchaste behavior is discovered in her, or she is not qualified to enter [by marriage] into the Jewish people, he is not permitted to maintain her [as a wife]; as it is said, "'Unto him she shall be a wife,' a wife who is fitting for him."
+[With regard to] an orphan, who was betrothed and [then] divorced, Rabbi Eliezer says, "The seducer is exempt [from penalty], but the rapist is liable."
+What [amount of compensation] is [due for her] disgrace? It is all [calculated] according to the [particular] one who disgraced and the one who was disgraced. [With regard to] the deterioration [in value], she is viewed as if she were a maidservant about to be sold; [and it is determined] what was her value [before the fact], and what is her value [after it]. [With regard to] the fine, it is equal for every person; as, whatever has a fixed amount from the Torah is equal for every person.
+Wherever there is [a right of] sale [maintained by the father], there is no fine; and whenever there is a fine, there is no sale [that can be effected by the father]. With regard to a prepubescent girl there is [the right of] sale [maintained by the father], but there is no [right to a] fine. A <i>na'arah</i>  has a [right to a] fine, but [the father] has no [right of] sale. [For] a <i>bogeret</i> [a girl past the age of twelve years and six months], there is no [right of] sale [maintained by the father], and she has no [right to a] fine.
+He who [voluntarily] declares, "I have seduced the daughter of so and so,"  pays for the disgrace and deterioration, based on his own [confession], but he pays no fine. He who [voluntarily] declares, "I have stolen, slaughtered, and sold [so and so's cattle]," must pay the principle value, based on his own [confession], but he does not pay the double payment, nor the four-fold, or the five-fold payment.  [He who says], "My ox killed so and so, or so and so's ox," must pay based on his own [confession]; [but should he say], "My ox killed so and so's slave," he does not pay based on his own [confession].  This is the rule: Whoever [is liable to] pay [a fine] in excess of that which he [actually] damaged does not pay based on his own [confession]. 
+
+Chapter 4
+
+With regard to a <i>na'arah</i> [pubescent girl distinguished from a prepubescent girl and post-pubescent young woman in a number of halakhic situations] who was seduced, the [compensation for] her disgrace and her deterioration, and her fine belong to her father; and likewise [the compensation] for [bodily] pain [for the <i>na'arah</i>] who was seized [and raped]. If she brought [him to] justice before the father died, [the payments] belong to the father. If the father died, they belong to the brothers. However, if she did not manage to bring [him to justice] before the father died, they are hers. If she brought [him to] justice before she reached the post-pubescent adult stage, [the damages] belong to the father. If the father died, they belong to her brothers. However, if she did not manage to bring [him to] justice until after she reached the post-pubescent adult stage, they are hers. Rabbi Shimon says, "If she did not manage to collect the money before the father's death, [the payments] are hers." [With regard to the wages earned from] her handiwork and [objects] she finds, even though she did not collect [the wages before her father died], if the father died, they belong to her brothers."
+If a man betroths his daughter [to another and the husband] divorces her, and [the father again] betroths her, and she becomes a widow, her <i>ketubah</i> [monetary settlement payable to a woman upon divorce or the death of her husband]  belongs to [her father]. If he marries her off and [the husband] divorces her, and [the father again] marries her off, and she becomes a widow, her <i>ketubah</i> is hers. Rabbi Yehudah says, "The first [<i>ketubah</i>] belongs to the father.[The Sages] said to him, "From when he married her off, her father has no claim on her."
+With regard to a female proselyte whose daughter converted along with her, and she committed adultery [as a betrothed <i>na'arah</i>] her [punishment] is strangulation. However, she does not have [to be brought out to] the door of her father's house, nor [does she have a right to] the 100 <i>selah</i> [a sum of money] [in a case where she was unjustly slandered]. If her conception was without [her mother in a state of] holiness [i.e., before she converted], but was born [when her mother was in a state of holiness, i.e., as a Jew] she is [condemned to] stoning. She does not have [to be brought out to] the door of her father's house, nor [does she have a right to] the 100 <i>selah</i>. [However,] if her conception and her birth were in [a state of] holiness, she is like a daughter of Israel in every respect. Whether she has a father but no entrance to her father's house, or a father's house but no father, she is [condemned to] stoning. [As,] the [law of bringing her out to] "The door of her father's house" is only said as a [positive] commandment [if it can be observed].
+The father has authority over his daughter with regard to betrothal, [whether it be effected] with money, with a contract, or with intercourse. He is [also] entitled to what she finds, to her earnings, and to the annulment of her vows. He [also] accepts her divorce document [on her behalf]. [However,] he does not enjoy the usufruct [of her inherited property] during her lifetime. If she gets married, the husband has the advantage over [the father], inasmuch as he does enjoy the usufruct [of her inherited property] during her lifetime. But he is obligated to [provide] her food, her ransom [in case of her being in captivity], and her burial. Rabbi Yehudah says, "Even the poorest man in Israel should not have fewer than two mourning flutes, and one lamenting woman [at the funeral of his wife]."
+[A female] is always under the authority of her father until she is enters into the authority of her husband through marriage.  If the father transferred her to the emissaries of the husband, she is under the authority of the husband. If the father went with the husband's emissaries, or if the father's emissaries went with the husband's emissaries, she is [still] under the father's authority. If the father's emissaries transferred her to the husband's emissaries, she is under the authority of her husband.
+The father is not obligated to provide food for his daughter; [as] this textual interpretation [of the following clause in the <i>ketubah</i>] was offered by Rabbi Elazar ben Azariah before the Sages in Kerem BeYavneh: "'The sons will inherit, and the daughters will be provided with food.' Just as the sons do not inherit until after the father's death, so too the daughters are not provided with food until after the father's death."
+If [the husband] has not signed a <i>ketubah</i> for her,  a virgin [bride] receives 200 <i>dinar</i> [a specific unit of money], and a widow [receives] a <i>maneh</i> [100 <i>dinar</i>], as that is a [fixed] stipulation [enacted] by the court. If he has signed over to her a field worth 100 <i>zuz</i> [a synonym for a <i>dinar</i>], instead of the 200 <i>zuz</i>, [even if] he did not write the words, "All my other possessions are pledged for your <i>ketubah</i>," he is [nevertheless] obligated, as that is a [fixed] stipulation [enacted] by the court.
+If he did not write in her <i>ketubah</i>, "If you are captured I will ransom you, and will take you back as a wife;" or, with regard to the wife of a <i>kohen</i>, "and will bring you back to your land [your father's home],"  he is obligated [nevertheless], as that is a [fixed] stipulation [enacted] by the court.
+If she was taken captive, he is obligated to ransom her. And if he says, "Here is her document of divorce, and [the amount of] her <i>ketubah</i>, let her ransom herself [at her own expense]," he is not allowed [to do so]. If she gets injured, he is obligated to [pay for] her [to be] healed. [However, if] he says, "Here is her document of divorce, and [the amount of] her <i>ketubah</i>, let her heal herself [at her own expense]," he is allowed [to do so].
+If he did not write [in her <i>ketubah</i>], "The male children that you will have with me shall inherit the amount of your <i>ketubah</i> over and above their equal shares [of inheritance] with their brethren," he is, [nonetheless], obligated [in that condition], as that is a [fixed] stipulation [enacted] by the court.
+If he did not write [in her <i>ketubah</i>], "The female children that you will have with me shall live in my house, and be fed out of my property, until they are betrothed by men," he is, [nonetheless] obligated, as that is a [fixed] stipulation [enacted] by the court.
+[If he did not write in her <i>ketubah</i>], "You shall live in my house, and be fed out of my property, as long as you remain a widow in my house," he is, [nonetheless], obligated is [nevertheless] in force, as that is a [fixed] stipulation [enacted] by the court. [The above] is what the men of Jerusalem would write [in their <i>ketubot</i>]. The men of the Galilee would write like the men of Jerusalem. [however,] the men of Judea would write "[You shall live in my house, and be fed out of my property] until the heirs want to give you [the amount of] your <i>ketubah</i>." Therefore, if the heirs want, they [may] give her [the amount of] her <i>ketubah</i>, and dismiss her.
+
+Chapter 5
+
+Although they [the Sages] said, "A virgin collects 200 <i>dinar</i> [a specific unit of money], and a widow a <i>maneh</i> [100 <i>dinar</i>], if [the husband] wants to add even 100 <i>maneh</i>, he can add it. If she became widowed or divorced, whether from betrothal or from marriage, she collects the whole [amount]. Rabbi Elazar ben Azariah says, "From marriage she receives the whole [amount], [but] from betrothal, a virgin collects [only] 200 <i>dinar</i>, and a widow a <i>maneh</i>, as he wrote [that extra amount into the <i>ketubah</i>] only in order to marry her." Rabbi Yehudah says, "If he wants, he [may] write a document for a virgin [obligating him] to [pay] 200 <i>dinar</i>, and she [may] write, 'I have received from you 100; or to a widow [he may write the he is obligated to pay] 100 <i>dinar</i>, and she [may] write 'I have received from you fifty <i>zuz</i> [a synonym for a <i>dinar</i>].'" Rabbi Meir says, "Whoever gives a virgin less than 200 <i>dinar</i>, or a widow less than a <i>maneh</i>, this is [considered] unchaste intercourse."
+We give a virgin twelve months from [the time] the husband proposed [marriage] to her, to provide for herself. And just as we give the woman [twelve months time], we also give the man [twelve months] to provide for himself. And for a widow, [the time allowed is] thirty days. If the appointed time came, and they did not [yet] marry, [any of these women] may eat from his [property], and [if he is a <i>kohen</i>] she may eat <i>terumah</i> [A portion of a crop given to a <i>kohen</i> which becomes holy upon separation, and can only be consumed by <i>kohanim</i> or their household]. Rabbi Tarfon says, "They may give her all [her food in] <i>terumah</i>." Rabbi Akiva says, "Half non-holy food, and half <i>terumah</i>."
+A <i>yavam</i> [one upon whom has fallen the obligation to perform levirate marriage] does not feed [his sister-in-law, who expects to marry him] with <i>terumah</i>. If [the woman who was betrothed to a <i>kohen</i> spent six [of the twelve allotted] months with her [future] husband, and six months with the <i>yavam</i>, or even the whole twelve months with her [intended] husband, less one day [which was] with the <i>yavam</i>, or the whole twelve months with the <i>yavam</i>, less one day [which was] with her [intended] husband, she may not eat from <i>terumah</i>. Such was [the teaching of] the earlier Mishna; [however,] a later court said, "A woman may not eat <i>terumah</i> until she enters the wedding canopy."
+If a man consecrates his wife's handiwork [earnings], she [nevertheless has a right to] work and eat [from her earnings]. [If he consecrates] the surplus,  Rabbi Meir says, "It is consecrated." Rabbi Yochanan HaSandlar says, "It is non-holy."
+These are the [kinds of] work which the woman [is obligated to] do for her husband. She grinds, and bakes, and washes [clothes]. She cooks, and nurses her child. She makes his bed, and work with wool. If she brought in one maidservant [from her father's home], she does not [need to] grind, bake, or wash. [If she brought him] two [maidservants], she does not [need to] cook nor nurse her child. Three, she does not [need to] make his bed nor work with wool. Four, she may sit in an easy chair. Rabbi Eliezer says, "Even  if she brought him a hundred maidservants, he may force her to work with wool, as idleness leads to licentiousness." Rabbi Shimon ben Gamliel says, "Similarly, one who, by vow, interdicts his wife from doing work, he must divorce her and  pay [the amount of] her <i>ketubah</i> [monetary settlement payable to a woman upon divorce or the death of her husband], because idleness leads to dull-mindedness."
+One who, by vow, interdicts his wife from intercourse, Beit Shammai say, [she must wait] two weeks. Beit Hillel say one week. Students who leave for the purpose of studying Torah without the consent of their wives [have] thirty days; laborers, one week. [The law of providing sexual] pleasure [to one's wife] that is stated in the Torah [is as follows]: one at leisure, daily; laborers, twice a week; donkey drivers,  once a week; camel drivers, once every thirty days; navigators every six months; these are the words of Rabbi Eliezer.
+[With regard to a wife] who rebels against her husband, we reduce her <i>ketubah</i> by seven <i>dinar</i> [a specific unit of money] every week. Rabbi Yehudah says "[By] seven <i>tarpe'ikin</i> [a unit of money worth half a <i>dinar</i>]." Until when does [the husband continue to] reduce [it]? Until [it reaches] the value her <i>ketubah</i>. Rabbi Yossi says, "He continues to reduce, perhaps inheritance will fall to her from another source, [and] he can collect from it." Similarly, [with regard to a husband] who rebels against his wife, we increase her <i>ketubah</i> by three <i>dinar</i> every week. Rabbi Yehudah says "[By] three <i>tarpe'ikin</i>."
+One who provides for his wife through a third party, he may not [provide] her with less than two <i>kav</i> [a specific unit of volume] of wheat or four <i>kav</i> of barley [a week]. Rabbi Yossi said, "Only Rabbi Yishmael, who resided near Edom, apportioned [this double allowance of] barley.  And he must give her half a <i>kav</i> of beans, half a <i>log</i> [a specific unit of volume] of oil, a <i>kav</i> of dried figs, or a <i>maneh</i> [the weight of 100 <i>dinar</i>] pressed figs. And if he doesn't have [these], he apportions a corresponding amount of fruits of another type. And he must provide her with a bed, a mattress, and a reed mat. He must also give her a kerchief for her head, a girdle for her loins, and shoes every festival, and clothing [valued] at fifty <i>zuz</i> [a secific unit of money] every year. He must not give her new garments in the summer season nor worn-out ones in the rainy season; rather, he must give her clothing [valued] at fifty <i>zuz</i> in the rainy season, so that she wears the worn-out ones in the summer season. And the worn-out ones [from the previous year] belong to her.
+He must give her [an allowance of] a <i>ma'ah</i> [a specific unit of money] of silver for her [weekly] needs, and she eats with him every Shabbat eve. And if he does not give her a <i>ma'ah</i> of silver for her [weekly] needs, her handiwork [earnings] belong to her.  What [amount of work] must she do for him? Five <i>selah</i> weight [of spun wool] for warp in Judea, which are [equal to] ten <i>selah</i> in the Galilee; or ten <i>selah</i> weight for woof in Judea, which are [equal to] twenty <i>selah</i> in the Galilee. If she was nursing, we reduce the [required] quantity of her handiwork, and and we increase the amount of food [with which she is provided]. About whom are the [above conditions]  speaking? About the poor in Israel. However, with regard to a person of honor [and social status], everything is according to his honor.
+
+Chapter 6
+
+Whatever a woman finds, as well as her handiwork belongs to her husband. With regard to her inheritance, he enjoys the usufruct during her life. [Damages awarded for] her disgrace or her deterioration belong to her. Rabbi Yehudah ben Beteira says, "When [the injury inflicted on her] is hidden [i.e., not visible when she is clothed] two-thirds [of the damages] belong to her, and one-third to [the husband]. When it is in the open, two-thirds belong to him and one-third to her. His [share must be]  paid at once; and [for] hers,  land should be bought [with the money], and [the husband] enjoys the usufruct."
+If one agrees to pay money [as dowry] to his [future] son-in-law, and his son-in-law dies, the Sages say, "He may say [to the brother of the deceased, who will perform levirate marriage], "To your brother I wanted to give [the money], but to you I do not intend to give it."
+If [the bride] promises to bring in [as a dowry] 1,000 <i>dinar</i> [a specific unit of money], he must correspondingly apportion fifteen <i>maneh</i> [ a specific unit of money worth 100 <i>dinar</i>] [in the <i>ketubah</i>]. But corresponding to [articles subject to] appraisal, he apportions to her one-fifth less [than their valuation].  [Should the articles be] appraised at a <i>maneh</i>, and are [actually] worth a <i>maneh</i>, he has only one <i>maneh</i>. [For articles that are] appraised [in the <i>ketuba</i> at a maneh, she must give [him property worth] thirty-one <i>selah</i> and a <i>dinar</i> [a total of 125 <i>dinar</i>]. And for four hundred <i>dinar</i>, she must bring him [property worth] five hundred. Whatever the bridegroom apportions [in the <i>ketubah</i> corresponding to the appraised dowry], he apportions is by deducting one fifth.
+If she promises to bring in [a dowry of] money, he must [in the <i>ketubah</i>] assign her six <i>dinar</i> for every <i>selah</i> [a specific unit of money worth four <i>dinar</i>]. The bridegroom must also accept upon himself [to give her] ten <i>dinar</i> for the basket [i.e., so she may purchase perfumes] for each and every <i>maneh</i> [that she brings him]. Rabbi Shimon ben Gamliel says, "Everything is in accordance with the custom of the country."
+One who marries off his daughter plainly [without any stipulation as to dowry] may not give her less than fifty <i>zuz</i>. If [the father] stipulated that [the husband] is to marry her without clothing [as part of her dowry], the husband may not say, "When I bring her into my house I will cover her with my garments." Rather, he must clothe her while she is still in her father's house. Similarly, one who marries off an orphan may not give her less than fifty <i>zuz</i>. And if there is [sufficient means] in the [charity] box [from which she is being provided for], we provide her [with an outfit] in accordance with her honor.
+[With regard to] an orphan who was married off by her mother or her brothers with her consent, and they had written [i.e, assigned a dowry] for her a hundred or fifty <i>zuz</i>, when she comes of age she may recover from them whatever is her due. Rabbi Yehudah says, "If [the father] had married off the first daughter, [the dowry should be] given to the second [daughter] in the same manner as he had given to the first." The Sages say, "Sometimes a man was poor and became rich, or was rich and became poor; rather, we appraise the property [the father left], and we give her [her fair share].
+If a person entrusts another with money for [to purchase a field or a dowry for] his daughter, and she says, "I trust my [future] husband, [so give me the money]," the trustee must [nevertheless] act in accordance with [set of the instructions] that was entrusted to him. These are the words of Rabbi Meir. Rabbi Yossi says, "And if [what he gives her now] is merely a field which she wants to sell, it is [as though] it is already sold." With regard to what were these words stated? With regard to an adult woman; but with regard to a minor, the actions of a minor are meaningless.
+
+Chapter 7
+
+[With regard to] one who vows [to prohibit] his wife from benefiting from him, up to thirty days, he must appoint an administrator [to provide for her needs]. More than that he must divorce her and pay [the amount of] her <i>ketubah</i> [monetary settlement payable to a woman upon divorce or the death of her husband]. Rabbi Yehudah says, "With [regard to] an Israelite, [for] one month he may maintain her [as a wife], [but] two , he must divorce her and pay [the amount of] her <i>ketubah</i>. With [regard to] a <i>kohenet</i>, [for] two [months] he may maintain her, [but] three, he must divorce her and pay her <i>ketubah</i>.
+One who vows [to prohibit] his wife from tasting one [particular] kind of fruit, must [at once] divorce her and pay her <i>ketubah</i>. Rabbi Yehudah says, "With [regard to] an  Israelite, [if the vow is for] one day, he may maintain her [as a wife], [but] two, he must divorce her and pay her <i>ketubah</i>. With [regard to] a <i>kohenet</i>, for two [days], he may maintain her, [but] three, he must divorce her and pay her <i>ketubah</i>."
+One who vows [to prohibit] his wife from adorning herself with any particular type [of adornment], must divorce her and pay her <i>ketubah</i>. Rabbi Yossi says, "[In the case] of a poor woman, [this is only] if he set no limit [to the duration of the vow]; for rich women, [the limit is] thirty days.
+[With regard to] one who vows [to prohibit] his wife from entering her father's house,  when the father [resides] with her in the [same] town, [then if the vow extends to] one month, he may maintain her [as a wife]; [but] two, he must divorce her and pay her <i>ketubah</i>. But when the father [resides] in another town, [if the vow extends to] one festival, he may maintain her;  [but] three, he must divorce her and pay her <i>ketubah</i>.
+One who vows [to prohibit] his wife from entering a house of mourning or a house of feasting [i.e., a wedding feast], must divorce her and pay her <i>ketubah</i>, because he is locking [the doors of comfort and rejoicing] in her face. But if he claims [that there is a good reason for keeping the vow], he is permitted [to remain married to her]. If he says to her, "[I will annul your vow only] on condition that you tell So and So what you said to me" or " that which I said to you," or that she must fill [a given number of buckets of water] and pour [them] on a garbage dump,  he must divorce her and pay her <i>ketubah</i>.
+The following women are divorced, and do not receive [the amount of] their <i>ketubah</i>: One who violates Mosaic Law or Jewish custom. What constitutes [a violation of] Mosaic Law? If she feeds him untithed [food]; if she engages in intercourse with him while she was a <i>niddah</i> [a female who has menstrual discharges which render her impure];  if she does not set apart <i>challah</i>[a portion of a batch of bread dough given to a <i>kohen</i> which becomes holy upon separation, and can only be consumed by <i>kohanim</i> or their household]; and if she makes vows, but does not fulfill [them]. What constitutes [a violation of] Jewish custom? [If] she goes out [in public] with her hair uncovered; [if] she spins [thread] in the market, and converses [flirtatiously] with any man. Abba Saul says, "Also one who curses his children in his presence." Rabbi Tarfon says, "[Also] a noisy woman." What constitutes a noisy woman? One who speaks in her own house [so loudly] that her neighbors can hear her voice.
+If a man betrothes a woman on condition that she is not subject to any vows, and it is discovered that she is subject to vows, she is not betrothed. If he married her without conditions and it is discovered that she is subject to vows, he may divorce her without [paying] her <i>ketubah</i>. [If he has betrothed her] on condition that she has no physical blemishes, and blemishes are found, she is not betrothed. If he married her without conditions and blemishes are discovered, he may divorce her without [paying] her <i>ketubah</i>. All those blemishes that disqualify <i>kohanim</i> [from serving in the Temple] disqualify women [in this regard].
+If she had blemishes [that are discovered] while she is still in her father's house, the father must bring proof that these blemishes had originated after she was betrothed, and [the bridegroom's] field was flooded [i.e., it is unfortunate for him]. [Once] she entered the husband's domain, the husband must prove she had these blemishes before she was betrothed, and his [initial] transaction was in error. These are the words of Rabbi Meir. The Sages say, "[With regard to] what were this words stated? To blemishes that are hidden [out of sight], but with regard to blemishes that are revealed he cannot make a claim. And if there is a bathhouse in that city, he may not make a claim even with regard to blemishes that are hidden, as he [would be expected] to examine her by his female relatives."
+[With regard to] a man upon whom blemishes originated, [the court] does not compel him to divorce his wife. Rabbi Shimon ben Gamliel says, "[With regard to] were these words stated? To minor blemishes. But [with regard] to serious blemishes, they compel him to divorce [his wife]."
+And these [are the cases in which] they compel him to divorce [his wife]: one stricken with leprosy; or one afflicted with polypus; or one who gathers dogs’ dung; or a copper-smelter; or a tanner. Whether [these circumstances] existed before they were married or  after they were married. And with regard to them all, Rabbi Meir said, "Even though he stipulated with her [in advance], she may say, 'I thought I could accept it, but now [I realize that] I cannot.'" But the Sages say, "She must accept it against her will, except for one smitten with leprosy, because [intercourse will] enervate him. It happened at Sidon, that a certain tanner died, and he had a brother who [also] was a tanner. The Sages said, "[The wife] may say, 'For your brother I could accept it, but for you I cannot accept it.'"
+
+Chapter 8
+
+[With regard to] a woman to whom property fell [by inheritance or gift] before she was betrothed, Beit Shammai and Beit Hillel agree, that she may sell [the property], or give [it away], and [the transaction] is valid. If they fall to her after she was betrothed, Beit Shammai say, "She may sell;" but Beit Hillel say, "She may not sell." And both agree [even in that case] that if she sold or gave [it away], the transaction is valid. Rabbi Yehudah related [that] they said before Rabban Gamliel, "Since [the man] gained the rights to the woman [herself, upon betrothal], should he not also acquire her property?"   He said to them, "We feel ashamed at the [rights conceded to the husband with regard to her] new [property, which falls to her after marriage], and you wish to burden us with [the granting similar rights with regard to] her old [property, which fell to her before marriage]?" Should the property fall to her after marriage, both [Beit Shammai and Beit Hillel] agree that if she sold or gave [it  away], the husband may recover it from the purchasers." [If the property fell to her] before she was married, and she was [subsequently] married, Rabban Gamliel says, "if she sold or gave [it away] [the transaction] is valid." Rabbi Haninah ben Akavya related [that] they said before Rabban Gamaliel, "Since [the man] gained the rights to the woman [herself, upon the marriage], should he not also acquire her property?" He said to them, "We feel ashamed at the [rights conceded to the husband with regard to her] new [property, which falls to her after marriage], and you wish to burden us with [the granting similar rights with regard to] her old [property, which fell to her before marriage]?"
+Rabbi Shimon distinguishes between [one type of] property and [other types of] property. Property that is known to the husband she may not sell; and if she sold it or gave it away, [the transaction] is void. [Property] that is not known to the husband, she may not sell; but if she sold it or gave it away, [the transaction] is valid.
+If money fell to her [i.e., as inheritance or a gift], land should be purchased with it, of which [the husband] enjoys the usufruct. [Similarly, if she received] fruit that was detached from the ground, land should be purchased with [the proceeds of their sale], and [the husband] enjoys the usufruct. And [with regard to fruit] that is attached to the ground, Rabbi Meir says, "They appraise [the field], how much it is worth with the [growing] fruit, and how much it is worth without the fruit, and [with] the difference land should be purchased, and [the husband] enjoys the usufruct." And the Sages say, "[The fruit] that is attached to the ground belongs to him, but [the fruit] that is detached from the ground belongs to her; and land should be purchased with [the proceeds], and he enjoys the usufruct."
+Rabbi Shimon says, "In cases where he has the advantage upon her marriage, he is at a disadvantage upon her divorce; in cases where he is at a disadvantage upon her marriage, he has the advantage upon her divorce. Fruit that is attached to the ground upon her marriage is his, but upon her divorce [the fruit] is hers. Fruit detached from the ground is hers upon her marriage, but upon her divorce it is his."
+Should elderly servants and maidservants fall to her [by inheritance], land may be purchased [with the produce of their sale], of which [the husband] enjoys the usufruct. Rabban Shimon ben Gamliel says, She does not [have to agree to] sell [them], because [the elderly servants] are an honor for her father's house. If old olive-trees and grapevines fall to her, they should be sold as wood and [the proceeds should be used] to purchase land, of which [the husband] enjoys the usufruct. Rabbi Yehudah says, She does not [have to agree to] sell them, because they are an honor for her father's house. If one incurs expenses on behalf of his wife's property, whether he expended much and enjoyed little [benefit], or he expended little and enjoyed much [benefit], whatever he expended he expended, and whatever he enjoyed he enjoyed. If he incurred expenses, and enjoyed no benefit, [in order to recoup his loss] he must take an oath with regard to how much he spent, and [then he may] take it [back].
+[In the case of] a <i>shomeret yavam</i> [a widow who must either do <i>chalitzah</i> or wait for levirate marriage to be performed], to whom property falls, Beit Shammai and Beit Hillel both agree, that she may sell or give it away and [the transaction] is valid. If she dies, what should they do with her <i>ketubah</i> and the property that enters and exits [the marriage] with her?  Beit Shammai say, "The heirs of the husband shall divide it with the heirs of [her] father." And Beit Hillel say, "[Certain] property remains in its present state, her <i>ketubah</i> [monetary settlement payable to a woman upon divorce or the death of her husband] remains in the control of the husband's heirs, and the property which enters and exits with her, of right remains under the control of the heirs of the father."
+If [the deceased] brother [of the <i>yavam</i>]left money, land should be purchased with it, and he enjoys the usufruct. [If the deceased left] fruit that is detached from the ground, land should be purchased with it, and enjoys the usufruct. [With regard to] fruit that is attached to the ground, Rabbi Meir says, "They appraise [the field], how much it is worth with the [growing] fruit, and how much it is worth without the fruit, and [with] the difference land should be purchased, and [the <i>yavam</i>] enjoys the usufruct." And the Sages say, "[The fruit] that is attached to the ground belongs to him; and [with regard to the fruit] that is detached from the ground, whoever [seizes them] first takes possession. If [the <i>yavam</i> seizes them] first, he takes [full] possession; if [the widow seizes them] first,  land should be purchased with [the proceeds of their sale], and [the <i>yavam</i>] enjoys the usufruct. Once he marries her, she is his wife in every respect, except that her <i>ketubah</i> [is guaranteed by a lien] on the property of her first husband."
+
+Chapter 9
+
+He who writes to his bride [in the <i>ketubah</i> (monetary settlement payable to a woman upon divorce or the death of her husband)], "I have no legal claim to your property," may [nevertheless] enjoy the usufruct during her lifetime, and if she dies, he inherits from her. If so, why did he write to her, "I have no legal claim to your property", i.e. what is the effect of such a statement? That if she sells or gives [it] away, [the transaction] is valid. If he writes to her, "I have no legal claim to your property, nor to its usufruct," he may not enjoy the usufruct during her lifetime; but if she dies, he does inherit her. Rabbi Yehudah says, "He always may enjoy the usufruct of the proceeds of her property, until he writes to her, 'I have no legal claim to your property, nor to its fruits, nor to the proceeds of these fruits forever.'" If he writes to her, 'I have no legal claim to your property, nor to its fruits [nor to the proceeds of these fruits] neither during your lifetime, nor upon your death,' he may not enjoy the usufruct during her life, and if she dies he does not inherit her." Rabbi Shimon ben Gamliel says, "If she dies, he does inherit her, because he has stipulated [in opposition] to what is written in the Torah, and whoever stipulates [in opposition] to what is written in the Torah, his stipulation is null and void."
+With regard to one who dies and leaves a wife, creditors and heirs, and he had a deposited object or a loan in another's hands, Rabbi Tarfon says, "It should be given to the weakest among them." Rabbi Akiva says, "There is no mercy in [the administration of] justice; rather, [the property] is given to the heirs, as all [the other claimants] must take an oath [to support their claim], whereas the heirs need not take an oath."
+If he left fruit detached from the ground, whoever [seizes them] first takes [full] possession of them. If the wife took possession of more than [the amount of] her <i>ketubah</i>, or the creditor of more than [the amount of] his debt, [with regard to] the surplus, Rabbi Tarfon says, "It should be given to the weakest among them. Rabbi Akivah says, "There is no mercy in [the administration of] justice; rather, [the property] is given to the heirs, as all [the other claimants] must take an oath [to support their claim], whereas the heirs need not take an oath."
+One who placed his wife as the shopkeeper [in his shop], or appointed her as administrator [over his property], may impose upon her an oath whenever he pleases. Rabbi Eliezer says, "Even with regard to her spindle and her dough."
+If he wrote to her, "I will not [impose] upon you a vow or an oath," he may not impose upon her an oath; but he may impose upon her heir an oath, as well as those who act with her authority. [If he writes to her] "I will not [impose] upon you a vow or an oath, nor on your heirs, nor on those who act with your authority," he may not impose upon her an oath, not her, nor her heirs, nor those who act with her authority. But his heirs may impose upon her an oath, her, her heirs, and those who act with her authority. [If he writes,] "I will not [impose] upon you a vow or an oath, nor will my heirs, nor will those who act with my authority, on you, on your heirs, or on those who act with your authority," [then] neither he, nor his heirs, nor those who act with his authority, may impose upon her an oath, neither her, nor her heirs, nor those who act with her authority.
+If she went [directly] from her husband's grave to her father's house, or if she returned to the house of her father-in-law, but did not become the administrator [of her deceased husband's property], his heirs may not impose upon her an oath. But if she did become administrator, the heirs may impose upon her an oath with regard to the future, but they may not impose upon her an oath with regard to the past.
+She who damages [her rights to] her <i>ketubah</i>, may be paid only by taking an oath. If one witness testifies about [the <i>ketubah</i>] that it has [already] been paid, she may be paid only by taking an oath. [If she is to be paid] from orphans’ property, or from mortgaged property, or in [the husband's] absence, she may be paid only by taking an oath.
+What is the case of one who damages [her rights to] her <i>ketubah</i>? [If] her <i>ketubah</i> was a thousand <i>zuz</i> and [the husband] says, "You have received [the whole amount of] your <i>ketubah</i>" and she says, No, I have only received a hundred <i>zuz</i>." [In that case] she may be paid [the difference] only by taking an oath. What is the case of one witness [who] testifies about [the <i>ketubah</i>] that it has [already] been paid? [If] her <i>ketubah</i> was a thousand <i>zuz</i> and [the husband] says, "You have received [the whole amount of] your <i>ketubah</i>" and she says, "No, I have not received it." And one witness testifies about [the <i>ketubah</i>] that it has already been paid, she may be paid only by taking an oath. What is the case of one who is paid from mortgaged property? If [the husband] had sold his property to others, and she [seeks to] be paid [the amount of her <i>ketubah</i>] from the purchasers, she may be paid only by taking an oath. What is the case of [being paid] from orphans’ property? If [the husband] dies and leaves his property to the orphans, and she [seeks to] be paid [the amount of her <i>ketubah</i>] from the orphans, she may be paid only by taking an oath. What is the case of in the husband's absence? If he went overseas, and she [seeks to] be paid [the amount of her <i>ketubah</i>] in his absence, she may be paid only by taking an oath. Rabbi Shimon says, "Whenever she claims her <i>ketubah</i>, the heirs [of her husband] may impose upon her an oath; but if she does not claim her <i>ketubah</i>, the heirs may not impose upon her an oath.
+If a woman produces her bill of divorce, but there is no [written] <i>ketubah</i> accompanying it, she may [nevertheless] collect [the standard amount of] her <i>ketubah</i>. [If she produces her] <i>ketubah</i>, but there is no bill of divorce accompanying it; she says, "My bill of divorce is lost," and [the husband] says, "My receipt [of payment of the <i>ketubah</i>] is lost." And similarly, if a creditor produces a promissory note but there is no <i>Pruzbul</i> [a court-issued exemption from the Sabbatical year cancellation of a personal loan] accompanying it. [In both cases] they are not paid. Rabbi Shimon ben Gamliel says, "From the time of [public] danger and on, a woman may collect her <i>ketubah</i> [even] without the bill of divorce, and a creditor may collect without a <i>pruzbul</i>. [If she produces] two bills of divorce and two <i>ketubot</i>, she may collect [the amount of] two <i>ketubot</i>. [If she produces] two <i>ketubot</i> and one bill of divorce, or one <i>ketubah</i> and two bills of divorce, or one <i>ketubah</i>, one bill of divorce, and [proof of her husband's subsequent] death, she may collect only the amount of one <i>ketubah</i>, as one who divorces his wife and takes her back, takes her back under [the obligation of] her first <i>ketubah</i>. [With regard to] a minor, whose father married him off, the <i>ketubah</i> is valid, as he maintained her [as his wife] under that assumption. A proselyte who converts together with his wife, her <i>ketubah</i> is valid, as he maintained her [as his wife] under that assumption.
+
+Chapter 10
+
+[With regard to] one who was married to two women, and dies, the first [wife] takes precedence over the second, and the heirs of the first [wife] take precedence over the heirs of the second. If he married the first and she died, [and then] he married the second and he died, the second [wife] and her heirs take precedence over the heirs of the first wife.
+[With regard to] one who was married to two wives, and they [both] died and then he died. And the orphans claim the <i>ketubah</i> [monetary settlement payable to a woman upon divorce or the death of her husband] of their mother, [and] there is no [more property] other than the [amount of the] two <i>ketubot</i>. They divide [the property] equally. If there was surplus [property, even] of a [single] <i>dinar</i> [a specific unit of money], these [orphans] collect the <i>ketubah</i> of their mother and these [other orphans also] collect the <i>ketubah</i> of their mother. If the orphans say, "We will raise [the value of] the property of our father by one <i>dinar</i> [more than the actual value]" so they can collect their mother's <i>ketubah</i>, we do not listen to them; rather, we assess the value in the court.
+If there is any property in expectancy, it is not [to be considered] as in [actual] possession. Rabbi Shimon says, "Even if there is non-mortgaged [i.e., movable] property it is not counted [as part of the calculation]; [rather, they split the inheritance equally] until there is mortgaged property exceeding [the amount of] the two <i>ketubot</i> [by at least] a <i>dinar</i>.
+[With regard to] one who was married to three wives and he died, [and] the <i>ketubah</i> of this one was a <i>maneh</i> [a specific unit of money equal to one hundred <i>dinar</i>], of this [other] one was two hundred, and of this [third] one was three hundred, and there is only [property worth] one hundred, they divide it equally. If there is [property worth] two hundred,  [she] of [the <i>ketubah</i> worth] a <i>maneh</i> receives fifty, while [she] of [the <i>ketubah</i> worth] two hundred and [she] of [the <i>ketubah</i> worth] three hundred each receive three gold [coins worth twenty-five <i>dinar</i> each]. If there is [property worth] three hundred <i>dinar</i>, [she] of a <i>maneh</i> receives fifty, [she] of two hundred [receives] a <i>maneh</i>, and she of three hundred [receives] six gold [coins]. And similarly, three [businessmen] who cast [their money] into [one] pot [i.e., form a partnership, albeit with differing amounts of monetary interest], whether they diminished or increased [their capital], this is how they [too] divide [the funds].
+[With regard to] one who was married to four wives and he died, the first [wife] takes precedence over the second, and the second over the third, and the third over the fourth. The first takes an oath at the behest of the second, and the second [for] the third, and the third [for] the fourth. But the fourth is paid [her <i>ketubah</i>] without an oath. Ben Nanas says, "Because she is the last she benefits? [Rather,] she too is paid only by [taking] an oath." If all of [the <i>ketubot</i>] were executed on the same day, whoever precedes her fellow, even by one hour, wins . And this [is why] in Jerusalem they would write hours [into the <i>ketubot</i>]. If all of [the <i>ketubot</i>] were executed in the same hour, and there is only a <i>maneh</i> [worth of property], they divide it equally.
+[With regard to] one who was married to two wives, and he sold his field,  and the first [wife] wrote to the purchaser, "I have no legal claim to your [property]," the second [wife] may [nevertheless] extract the land from the purchaser. And [then] the first [wife may extract it] from the second, and the purchaser from the first [wife], and [this process] goes round and round until they make a compromise among them. Such is also the case with regard to a creditor, as well as [with] a wife who is [also] a creditor.
+
+Chapter 11
+
+A widow must be provided with food out of the property of the orphans. Her handiwork [earnings] belong to them and they are not obligated to [pay for] her burial. Her heirs, who inherit her <i>ketubah</i> [monetary settlement payable to a woman upon divorce or the death of her husband], are obligated to [pay for] her burial.
+A widow, whether from betrothal or from marriage, may sell without the court's [sanction]. Rabbi Shimon says, "From marriage, she may sell without the court's [sanction]; from betrothal, she may sell only with [the permission of] the court, because she is not entitled to food [from the husband's estate]; and any woman who is not entitled to food may sell only with the court's [sanction].
+If she sold her <i>ketubah</i> or a portion of it; if she left her <i>ketubah</i> as collateral, or a portion of it; if she gave her <i>ketubah</i> to another, or a portion of it, she may sell the remainder only with [the sanction of] the court. And the Sages say, "She may sell even four or five times. And she may sell [property] for food without the court; and she writes [in the bill of sale], 'I sold [this] for food.' But a divorced woman may sell only with [the sanction of] the court."
+If a widow, whose <i>ketubah</i> was two hundred <i>dinar</i> [ a specific unit of money], sells [property] worth a <i>maneh</i> [one hundred <i>dinar</i>] for two hundred, or worth two hundred for a <i>maneh</i>, [it is considered as though] she has received [the full amount of] her <i>ketubah</i>. If her <i>ketubah</i> was worth a <i>maneh</i>, and she sold [property] worth a <i>maneh</i> and one <i>dinar</i> for a <i>maneh</i>, her sale is void. Even if she says, "I will return the <i>dinar</i> to the orphans," her sale is void. Rabban Shimon ben Gamliel says, "Her sale is always valid, until there is [a loss, through her fraudulent dealings,] of a field of [a size in which one could plant] nine <i>kav</i> [a specific unit of volume] [of seeds]; or in a garden, half a <i>kav</i>. And according to the words of Rabbi Akiva, a quarter <i>kav</i>. If her <i>ketubah</i> was four hundred <i>zuz</i> [a specific unit of money equal to a <i>dinar</i>] , and she sells to this one [property worth a <i>maneh</i>] for a <i>maneh</i>, and this one [property worth a <i>maneh</i>] for a <i>maneh</i>, and to the last [purchaser she sells property worth] a <i>maneh</i>  and a <i>dinar</i> for a <i>maneh</i>, the [sale] of the last one is void, but [the sales] of all [the others] are valid.
+[With regard to] a judicial appraisal in which they subtracted a sixth [of the actual value] or in which they added a sixth, their sale [made as a result of such a valuation] is void. Rabban Shimon ben Gamliel says, "Their sale is valid, [as] if it were [otherwise], what good is the authority of the court? But if [the court] made an announcement of public sale, even if they sold [property] worth a <i>maneh</i> for two hundred, or what was worth two hundred dinar for a <i>maneh</i>, their sale is valid."
+One who exercises her right of refusal [after being married off, as a minor, by her mother and brother], or a secondary [relative], or an <i>aiylonit</i> [a woman with arrested sexual development who cannot bear children], do not have [rights to] a <i>ketubah</i>, and not [compensation for] usufruct, and not food, and not [compensation for] wear and tear. And if he married her [knowing] that she was unable to conceive, she has [rights to] a <i>ketubah</i>. A widow [who was married] to a <i>kohen gadol</i>; a divorced woman, or a <i>chalutza</i> [the widow of a childless man released from the obligation of levirate marriage by a ceremony performed by her brother-in-law] [who was married] to an [ordinary] kohen; a <i>mamzeret</i> [the offspring of certain prohibited relationships who may not marry a native-born Israelite], or <i>netina</i> [member of the Gibeonite sect][who was married] to an Israelite; or the daughter of an Israelite married to a <i>mamzer</i> or a <i>netin</i>,  all have [rights to] a <i>ketubah</i>.
+
+Chapter 12
+
+[With regard to] one who marries a woman, and she makes an agreement with him that he will provide her daughter food for five years, he is obligated to provide her with food for the five years. [If he divorces his wife, and] she marries another [man], and she makes an agreement with him [as well]  that he will provide her daughter with food for five years, he is [also] obligated to provide her with food for the five years. The first [husband] may not say, "When she comes to me I will provide her with food;" rather, he must bring her food to the place where her mother is. And similarly, the two [husbands] may not say, "We will jointly provide her with food;" rather, one provides her with food, and [the other] one gives her the monetary value of her food.
+If [the daughter] marries [during the five-year period], her husband provides her food and they [each] give the monetary value of her food. If they die, their own daughters are provided food from their unencumbered property [i.e., that which is in the possession of the heirs]. But she is provided with food [even] from mortgaged property [that has been sold], because she is like a creditor. Prudent men said,  "On condition that I provide your daughter with food for five years, as long as you are living with me."
+If a widow said, "I cannot budge from my husband's house," the heirs may not say to her, "Go to your father's house and we will provide you with food [there];"  rather, they must provide her with food in her husband's house, and provide her a dwelling in accordance with her dignity. If she said, "I cannot budge from my father's house," the heirs may say to her, "If you are [living] with us you [are entitled to] food; but if you are not [living] with us you are not [entitled to] food." If she claims [she needs to remain in her father's house] because she is young, and the heirs [likewise] are young, they must provide her with food [even while] she is in her father's house.
+As long as she is in her father's house, she may collect her <i>ketubah</i>  [monetary settlement payable to a woman upon divorce or the death of her husband] forever; as long as she [remains] in her husband's house, she is may collect her <i>ketubah</i> for [only] twenty-five years, as in the twenty-five years there is enough good [that she will have performed] to equal [the amount of] her <i>ketubah</i>. These are the words of Rabbi Meir, who said [them] in the name of Rabban Shimon ben Gamliel. And the Sages say, "As long as she is in her husband's house, she may collect her <i>ketubah</i> forever; as long as she is in her father's house, she may collect her <i>ketubah</i> for [only] twenty-five years. If she dies, her heirs may mention [i.e., claim, the amount of] her <i>ketubah</i> for twenty five years."
+
+Chapter 13
+
+There were two judges of decrees in Jerusalem, Admon and Chanan ben Avishalom. Chanan says two things, and Admon says seven. [With regard to] one who went overseas, and his wife claimed food [was due to her], Chanan says, "She must take an oath at the end [of the proceedings], but  she [need] not take an oath at the beginning. The sons of the high priests disagreed with him, and said, "She must take an oath both at the beginning and at the end." Rabbi Dosa ben Hurkenos sided with them. Rabbi Yochanan ben Zakkai said, "Chanan said well; she must take an oath only at the end."
+[With regard to] one who went overseas, and another [man] arose and supported his wife [during her husband's absence], Chanan said, "He has lost his money."  The sons of high priests disagreed with him, and said, "He must take an oath [as to] how much he spent [supporting her], and [then] he may collect." Rabbi Dosa ben Hurkenos sided with them. Rabbi Yochanan ben Zakkai said, "Chanan said well; the man has placed his money on the antlers of a deer."
+Admon said seven things. [With regard to] one who dies and leaves sons and daughters, when there is abundant property, the sons inherit [the estate], and the daughters are provided with food [by the sons]; but when there is minimal property, the daughters are provided with food, and the sons must go from door to door [to beg for food]. Admon said, "Because I am a male, should I lose?"  Rabban Gamliel said, "I see Admon's words [as preferable]."
+[With regard to] one who claims jars of oil from his fellow, and [the defendant] admits that he owes him [empty] oil jars, Admon says, "Since he admits to part of the claim, he must take an oath." The Sages say, "This is [not considered] an admission of the same type as the claim." Rabban Gamliel said, "I see Admon's words [as preferable]."
+[With regard to] one who agrees to pay money [as dowry] to his [future] son-in-law, and sticks out his leg at him [i.e., he does not pay], [the husband may] let her sit [unmarried] until her [hair] goes white. Admon says, "She may say, 'Had I agreed to pay on my own behalf, I [would be willing to] sit until my [hair] goes white; now that it was Father who agreed on my behalf, what can I do? Either take me [as a wife] or release [me].'" Rabban Gamliel said, "I see Admon's words [as preferable].
+[With regard to] one who contested [the title to] a field [claiming it was his own], and he [himself] was a signee [on the bill of sale from a separate party to the current holder] as a witness, Admon says, "He may say, '[I come forward now because from] the second [holder] I can [more] easily [contest possession, as] the first, [who took the field from me], is more powerful than him.'"And the Sages say, "He has lost his rights [to the field]." If he had designated [the field in question] as boundary to another [field], he has lost his rights [to it]."
+[With regard to] one who went overseas, and [during his absence] the path [leading to] his field was lost, Admon says, "He may walk [to his field] by the shortest [way]." And the Sages say, "He must purchase a path, [even] for one hundred <i>maneh</i> [a specific unit of money], or he can fly through the air [to get to his field]."
+[With regard to] one who produces a promissory note, and the [defendant] produced [a bill of sale, which indicates] that [the plaintiff] sold him a field, Admon says, "[The defendant] can say, 'If I owed you, you should have collected your [money]  when you sold me the field.'"  And the Sages say, "This one [i.e., the plaintiff] was clever; he sold him the land because he [knew he would be] able to take it as collateral [for his debt]."
+[With regard to] two [men], who each produced promissory notes on the other one, Admon says, "[The holder of the last dated note can say,] 'If I owed you, how could you borrow from me?'"And the Sages say, "This one collects [on] his promissory note, and this one collects on his promissory note."
+There are three lands [within the Land of Israel] with regard to marriages: Judea, across the Jordan [River], and the Galilee. One may not [forcibly] remove [his wife from one land to another even to move] from a town to a town, or from a city to a city; but within the same land one may remove her  from a town to a town, or from a city to a city, but not from a town to a city, nor from a city to a town. One may remove her from an inferior dwelling to a superior dwelling, but not from a superior dwelling to an inferior dwelling. Rabbi Shimon ben Gamliel says, "Not even from an inferior dwelling to a superior dwelling, because [even] a superior dwelling may occasion [sickness]."
+One may [forcibly] bring anyone to the Land of Israel, but one may not remove anyone. One may [forcibly] bring anyone to Jerusalem, but one may not remove anyone. [This law applies] both to men and to women. If a man married a woman in the Land of Israel, and divorced her in the land of Israel, he pays her [the amount of her <i>ketubah</i>] with the money of the Land of Israel. If he married a woman in the Land of Israel, and divorced her in Cappadocia, he pays her with the money of the Land of Israel. If he married a woman in Cappadocia, and divorced her in the Land of Israel, he pays her with the money of the Land of Israel. R. Shimon says, "He pays her with the money of Cappadocia." If he married a woman in Cappadocia, and divorced her in Cappadocia, he pays her with the money of Cappadocia.
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+Mishnah Ketubot
+משנה כתובות
+Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]
+https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI
+
+Mishnah Ketubot
+
+
+
+Chapter 1
+
+Une vierge se marie le 4e jour (mercredi)<sup class="footnote-marker">1</sup><i class="footnote"> "La Mishna dit le Dr Rabbinowicz, parle ici d'un usage établi longtemps avant l'époque de sa rédaction Cet usage a une origine populaire; les fiancés ne pensaient certainement pas aux procès qui pourraient suivre le mariage, mais aux préparatifs des cérémonies nuptiales qu'ils voulaient rendre aussi pompeuses que possible On voulait donc faire des préparatifs pendant trois jours, depuis dimanche jusqu'à mercredi; pour d'autres aussi, il s'agissait de choisir un jour favorable"</i> et une veuve le 5e (jeudi); car deux fois par semaine les tribunaux siègent dans les villes, le 2e jour et le 5e; et si l’époux avait à intenter un procès au sujet de la virginité, il pourrait le présenter dès le matin aux juges<sup class="footnote-marker">2</sup><i class="footnote"> Talmud, B, Baba Qama 87</i>.
+Quand on épouse une vierge, on lui assure une Ketuba (douaire) de 200 zouz<sup class="footnote-marker">3</sup><i class="footnote"> Pour comparaison avec ce qu'a dit la Mishna en (Pea 8, 8) qu'un individu possédant 200 zouz n'a pas droit à la charité publique, on peut conclure que cette somme suffisait à vivre. Cette aisance devait être assurée aux femmes veuves ou divorcées A la veuve on n'assurait que la moitié de cette somme, celle-ci ayant déjà la kethoubah de son premier mari</i>; si on épouse une veuve on lui assure seulement un maneh (100 zouz, pour le cas de mort ou de divorce). Même somme de 200 est due pour épouser une veuve vierge, ou une répudiée d’un simple fiancé, ou celle qui a seulement déchaussé son beau-frère avec justification de la virginité. Il en est de même pour une prosélyte ou une prisonnière, ou une esclave, qui a été rachetée<sup class="footnote-marker">4</sup><i class="footnote"> Cf ci-après, (3, 1)</i>, ou convertie, ou libérée avant l’âge de 3 ans et un jour.
+Une petite enfant avec laquelle un homme majeur a cohabité, ou une fille majeure qui a eu des relations intimes avec un enfant mineur, ou celle dont la virginité a été lésée par accident (ligno icta), a pourtant droit au douaire de 200 zouz, selon l’avis de R. Meir; les autres sages disent que cette dernière n’a droit qu’à un maneh (100 zouz).
+Une veuve vierge, ou une femme répudiée, ou celle qui a déchaussé son beau-frère après le mariage réel avec le défunt, n’a droit qu’à un douaire d’un maneh en se remariant; mais l’époux n’a pas le droit d’intenter un procès au sujet de la question de virginité. Il en est de même pour la prosélyte, la captive de l’esclave, qui ont été rachetée, converties et libérées lorsqu’elles avaient plus de 3 ans et un jour: le douaire sera d’un maneh, mais la question de virginité ne peut donner lieu à un procès.
+En Judée, celui qui mange sans témoins chez son futur beau-père le repas de fiançailles, pendant lequel le futur est laissé seul avec sa fiancée, n’est pas admis à intenter ensuite une action judiciaire au sujet du défaut de virginité<sup class="footnote-marker">5</sup><i class="footnote"> Il est à présumer, en ce cas, qu'il aura abusé de sa future lorsqu'il était seul avec elle V. (Yebamot 4, 11)</i>. Toute veuve, soit fille de simple israélite, soit fille de cohen, n’a droit qu’au douaire d’un maneh en se remariant. L’assemblée des pères de famille cohanim a institué la règle que, pour leurs filles vierges, le douaire serait de 400 zouz, et les autres sages ne s’y sont pas opposés.
+Si après le mariage d’une femme que son mari ne trouve pas vierge, elle déclare avoir été violée après les fiançailles, et qu’ainsi le champ du mari a été dévasté<sup class="footnote-marker">6</sup><i class="footnote"> Ce qui donnerait des droits à la femme sur le douaire en cas de séparation</i>, tandis que celui-ci prétend que ce fait étant antérieur aux fiançailles, le contrat d’acquisition repose sur un défaut (de sorte que le mari serait dispensé de restituer le douaire), R. Gamliel et R. Eliézer déclarent la femme digne de foi. -Non, dit R. Josué, nous ne dépendons pas de son assertion à elle (verbale); elle reste dans la présomption d’avoir cohabité avant les fiançailles et d’avoir par conséquent trompé le futur mari, jusqu’à ce qu’elle fournisse la preuve de son dire<sup class="footnote-marker">7</sup><i class="footnote"> On ne la croit pas si elle dit, contrairement à son mari, avoir été vierge le jour des fiançailles Cf Baba (Qama 3, 16) fin, et ci-après, (8, 1)</i>.
+Si la femme déclare n’être plus vierge par suite d’une blessure accidentelle, et l’homme prétend que c’est le résultat d’une cohabitation, on croira la femme<sup class="footnote-marker">8</sup><i class="footnote"> Et elle ne perdra pas son douaire en cas de séparation</i>, disent R. Gamliel et R. Eliézer. -Non, dit R. Josué, nous ne faisons rien dépendre de son assertion verbale; elle est présumée avoir été mise en cet état par le contact d’un homme, jusqu’à ce qu’elle prouve son assertion contraire.
+Si l’on a vu une femme causer intimement avec un homme dans la rue, et que, l’ayant interrogée sur sa relation avec cet homme (qui il est-), elle déclare qu’il est tel et cohen, on lui ajoutera foi, disent R. Gamliel et R. Eliézer. -Non, dit R. Josué, nous ne faisons rien dépendre de son assertion verbale; et, jusqu’à preuve du contraire, elle est présumée avoir cohabité avec un descendant des gens voués au service du culte, ou avec un bâtard.
+Si étant enceinte, ou demande à la femme par suite des œuvres de qui elle se trouve dans cet état, et qu’elle réponde: “c’est de tel homme, un cohen”, on lui ajoutera foi, selon R. Gamliel et R. Eliézer. -Non, dit R. Josué, nous ne dépendons pas de son assertion verbale, et jusqu’à preuve du contraire, elle est présumée être enceinte des œuvres d’un descendant de la tribu vouée au culte, ou d’un bâtard.
+R. Yossé raconte qu’une enfant étant descendue auprès d’une source pour puiser de l’eau fut violée. R. Yohanan b. Nouri ajoute: si la plupart des habitants de cette ville sont de telle race qu’ils s’allient souvent aux cohanim, cette personne aussi restera apte à épouser un cohen.
+
+Chapter 2
+
+Une femme est devenue veuve, ou a été répudiée (et elle réclame le douaire); elle dit qu’elle a été épousée vierge, et le mari (ou son héritier) dit qu’elle était veuve; si elle a des témoins qui l’ont vue sortir de chez son père, pour aller chez son mari dans le hinouma<sup class="footnote-marker">1</sup><i class="footnote"> "Sorte de voile, ou beau tapis; c'était le signe d'un premier mariage"</i> et les cheveux sur les épaules (autre signe analogue), elle a droit à 200 zouz. R. Yohanan b. Beroqah dit que la distribution de grains rôtis (Lv 23, 14) aux convives est aussi un signe suffisant d’un premier mariage.
+Si quelqu’un dit à un autre: “Ce champ appartenait à ton père, mais je l’ai acheté de lui”, on doit le croire, dit R. Josué, en vertu du principe: la bouche qui a lié est aussi celle qui a délié<sup class="footnote-marker">2</sup><i class="footnote"> "Puisque l'autre ne savait pas que le champ appartenait autrefois à son père, il pouvait croire que ce bien appartenait depuis longtemps à son propriétaire actuel; c'est donc le propriétaire qui s'est pour ainsi dire lié, en disant quel a été son prédécesseur; par conséquent, il peut se délier en disant l'avoir acheté: on le croit - C'est l'indivisibilité de l'aveu, formulé à l'art 1356 du Code civil"</i>. Mais s’il y a des témoins qui savent que le champ appartenait au père de l’autre, et le possesseur actuel prétend l’avoir acheté, on ne croit pas ce dernier.
+Les témoins (appelés à vérifier leur signature) qui disent: “c’est bien notre signature, mais nous avons été contraints: nous étions mineurs à cette époque, ou impropres à témoigner<sup class="footnote-marker">3</sup><i class="footnote"> Par le motif de parenté ou de mauvaise conduite, dit Rashi</i>” doivent être crus sur parole<sup class="footnote-marker">4</sup><i class="footnote"> Si leur signature est inconnue, on adopte la règle précitée de croire les 2 assertions</i>. Mais si la vérification s’est faite par d’autres personnes, ou par d’autres écrits (et que les témoins viennent l’annuler sous prétexte qu’ils étaient forcés ou mineurs, etc.), ils ne doivent pas être crus<sup class="footnote-marker">5</sup><i class="footnote"> "Alors, dit Rashi, on ne peut plus invoquer le principe disant: "" la bouche qui a lié peut délier """</i>.
+Si dans la vérification des signatures, chaque témoin dit reconnaître sa propre signature et celle de l’autre<sup class="footnote-marker">6</sup><i class="footnote"> Ce qui fera 2 attestations pour chaque nom signé</i>, on les croit (la vérification est suffisante); mais, si chacun d’eux ne reconnaît que sa propre signature, il faut encore une autre personne qui reconnaisse les 2 noms écrits (pour qu’il y ait 2 témoins de chaque signature). C’est l’opinion de Rabbi; mais les autres docteurs disent: il suffit que chaque témoins reconnaisse sa propre signature, sans autre adjonction.
+Si une femme déclare avoir été mariée, puis répudiée, on la croit, d’après le principe: la même bouche qui a constaté l’interdit, l’a aussi annulé. Si des témoins attestent qu’elle a été mariée et qu’elle déclare avoir été répudiée, on ne la croit pas. Si elle dit que, quoique captive par les païens, elle est restée pure, on la croit, car la même bouche qui a constaté l’interdit, l’a aussi annulé. Si des témoins attestent qu’elle était captive et qu’elle déclare être restée pure, on ne la croit pas. Si après avoir reçu en ce cas, l’autorisation de se marier, les témoins viennent dire qu’elle a été captive, elle ne rompra pas son mariage pour cela.
+Si 2 femmes qui ont été captives déclarent chacune être restées pures pendant la captivité, on ne les croit pas; mais, si l’une témoigne en faveur de l’autre réciproquement<sup class="footnote-marker">7</sup><i class="footnote"> Cette attestation isolée d'un autre suffit</i>, on les croit.
+De même, si 2 hommes déclarent être chacun un cohen, on ne les croit pas; mais s’ils l’attestent l’un en faveur de l’autre, on les croit.
+R. Juda dit: on n’élève pas au sacerdoce sur l’assertion d’un seul témoin. C’est seulement vrai, dit R. Eléazar, lorsqu’il y a la moindre contestation à cet égard; mais s’il n’y en a pas, un seul témoignage suffit pour élever au sacerdoce. R. Simon b. Gamliel dit aussi au nom de R. Simon, fils de chef ou assesseur (du même nom): une attestation suffit pour élever au sacerdoce.
+Une femme emmenée en captivité par des païens à cause d’une question d’argent<sup class="footnote-marker">8</sup><i class="footnote"> Et par égard pour l'argent, on ne lui aura rien fait</i> reste permise à son mari (au retour); mais si c’est pour une question de pénalité corporelle<sup class="footnote-marker">9</sup><i class="footnote"> En raison du danger capital, il est possible qu'elle se soit laissé faire</i>, elle devient interdite au mari. Dans une ville assiégée, prise d’assaut, caracwmo" toutes les femmes de Cohen présentes deviennent interdites à leur mari<sup class="footnote-marker">10</sup><i class="footnote"> La femme violentée est désormais impropre au Cohen</i>. Si des témoins attestent leur pureté, fût-ce un esclave ou une servante, on les croit. Seulement, on ne croit pas l’homme pour lui-même. Ainsi, R. Zekharia, fils du boucher (un Cohen), dit (au sujet de sa femme, lors de la prise de Jérusalem): “Par ce (saint) Temple (je le jure), sa main n’a pas quitté la mienne depuis l’entrée des païens à Jérusalem jusqu’à leur départ<sup class="footnote-marker">11</sup><i class="footnote"> Voir Jos Derenbourg, dans Ben-Chanania, Forschungen des Wissenschaftl Talmud-Vereins, n° 9, 1866, col 146-7</i>”. On lui observa que l’on n’est pas admis à attester pour soi-même.
+Aux cas suivants, on est admis à attester, une fois grand (majeur) ce que l’on a vu étant petit (mineur). On croit celui qui déclare reconnaître la signature de son père, ou celle de son maître, ou celle de son frère; ou celui qui dit: “Je me souviens avoir vu telle femme quitter la maison paternelle en tenue de vierge et les cheveux épars<sup class="footnote-marker">12</sup><i class="footnote"> Ce qui donne le droit de réclamer le douaire de 200 zouz (Cf 2, 1)</i>”, ou “tel homme sortait du barbier pour prendre le bain légal de purification avant de se mettre à manger de l’oblation<sup class="footnote-marker">13</sup><i class="footnote"> Ceci prouve qu'il est cohen</i>”, ou “il prenait avec nous autres cohanim sa part d’oblation en grange”, ou “cet endroit est un champ détourné ayant servi de cimetière” (dont l’impureté incontestée ne dépasse pas telle limite précise), ou “jusque là nous pouvions aller le jour du Shabat” (sans enfreindre la limite de marche). Mais l’on n’ajoute pas foi à celui qui dit: “Un tel s’était tracé un chemin en cet endroit pour lui servir de passage”, ou “en cet endroit un tel avait le droit de se placer pour accomplir les cérémonies de se lever et de s’asseoir (à l’enterrement d’un parent), et d’y prononcer l’oraison funèbre” (parce qu’il s’agit d’une question juridique, de possessions de biens).
+
+Chapter 3
+
+En cas de violence faite aux jeunes filles nubiles suivantes, l’amende à payer au père<sup class="footnote-marker">1</sup><i class="footnote"> "Une amende de 50 sicles (Ex 22, 17); (Dt 22, 29)"</i> est due, savoir: en cas de cohabitation avec une bâtarde, ou une descendante d'une tribu vouée au culte, ou une samaritaine, ou une prosélyte, une captive une servante, qui ont été rachetées, converties et libérées, à l’âge de moins de 3 ans et un jour. Celui qui cohabite avec sa sœur ou la sœur de son père, ou la sœur de sa mère, ou la sœur de sa femme, ou la femme de son frère, ou la femme du frère de son père, ou une femme menstruée, sera mis à l’amende; mais malgré la peine du retranchement, il n’y aura pas de peine capitale édictée par le tribunal.
+Pour les cas suivants, il n’y pas d’amende: cohabitation avec une prosélyte, une captive, ou une esclave, qui ont été rachetées, converties, ou libérées à l’âge de plus de 3 ans et un jour<sup class="footnote-marker">2</sup><i class="footnote"> Alors, elle n'est plus vierge peut-être</i>. R. Juda dit: une captive rachetée reste dans sa sainteté<sup class="footnote-marker">3</sup><i class="footnote"> Dans la présomption de pureté</i>, si même elle était déjà grande lors du rachat. Celui qui cohabite avec sa fille, ou la fille de sa fille, ou la fille de son fils, ou la fille de sa femme (belle-fille), ou la fille d’un fils de sa femme, ou la fille de la fille de sa femme, n’a pas d’amende à payer, puisqu’il s’expose à la peine capitale prononcée par le tribunal, car celui qui s’expose lui-même à la mort n’a pas d’argent à payer, comme il est dit (Ex 22, 21): Sans qu’il y ait eu d’accident<sup class="footnote-marker">4</sup><i class="footnote"> C-à-d de mort</i>, il sera puni d’une amende.
+Pour une jeune fille fiancée, puis répudiée<sup class="footnote-marker">5</sup><i class="footnote"> Dans cet état, elle n'est plus soumise au pouvoir du père, à qui l'amende est payable</i>, R. Yossé le Galiléen dit qu’il n’y a pas d’amende à payer (en cas de relation illégale); R. aqiba maintient la peine de l’amende, mais en spécifiant que cet argent sera pour elle.
+Le séducteur est passible pour 3 causes, et celui qui viole pour 4 causes. Le premier paie pour la honte, le dommage qu’il cause, et une amende<sup class="footnote-marker">6</sup><i class="footnote"> "Elle est de 50 sicles; ci-dessus, 1"</i>; le second doit de plus un dédommagement pour la violence qui a causé une douleur. Or, c’est là une différence entre les deux, c’est que ce dernier cause de plus une douleur, non le séducteur. Aussi, celui qui viole devra payer l’amende de suite, mais le séducteur a le temps jusqu’à ce qu’il se sépare de cette femme. Celui qui a fait- violence boira désormais dans son verre flétri<sup class="footnote-marker">7</sup><i class="footnote"> Il ne pourra pas divorcer</i>, tandis que le séducteur est libre de ne pas épouser la fille.
+Le mari est tenu de boire à ce verre flétri, la femme fut-elle bancale, ou aveugle, ou atteinte de la lèpre; mais s’il trouve qu’après le mariage, elle s’est rendue coupable d’une relation illicite, ou si, sous d’autres rapports, elle n’est pas digne d’entrer dans la communauté d’Israël, il ne pourra plus la garder, comme il est dit en (Dt 22, 19): elle sera pour lui une femme, si elle est digne de lui appartenir comme telle.
+R. Eléazar dit: celui qui séduit une orpheline fiancée, puis répudiée, est dispensé de payer une amende<sup class="footnote-marker">8</sup><i class="footnote"> Puisque cet argent revient à elle, on suppose qu'en se laissant faire elle n'a pas songé à se faire payer</i>, celui qui la viole est tenu de payer.
+Comment paye-t-on pour la honte? La somme à payer varie selon la position sociale de l’homme et de la fille qu’il a violée ou séduite. Comment paye-t-on pour le dommage? On estime ce que la fille aurait perdu de sa valeur, si on la vendait comme esclave<sup class="footnote-marker">9</sup><i class="footnote"> C'est la même méthode que celle indiquée pour estimer le dommage qu'on a fait subir à une personne en la blessant V. (Baba Qama 8, 1)</i>. L’amende (biblique) reste la même pour toutes les personnes; partout où la Bible<sup class="footnote-marker">10</sup><i class="footnote"> (5,4), note</i> a fixé la somme, cette somme reste la même pour tout le monde.
+Pour toute jeune fille susceptible d’être vendue (qui est encore au pouvoir du père), il n’y a pas d’amende due; dès que l’amende est due, il n’y a plus lieu à vente. Ainsi, une enfant pourra être vendue sans être la cause d’une amende (en cas de cohabitation illégale). Pour une jeune fille (de plus de 12 ans), il y a lieu de payer l’amende, mais elle n’est plus l’objet d’une vente; enfin une adolescente (à 12 ans 1/2) ne peut plus être vendue, mais elle n’est pas non plus l’objet d’une vente.
+Celui qui déclare avoir séduit la fille d’un tel, devra payer pour la honte et le dommage causés d’après sa propre assertion, non l’amende<sup class="footnote-marker">11</sup><i class="footnote"> On lui en fait remise, à cause de son aveu</i>. De même, celui qui dit avoir volé un animal, l’avoir égorgé et vendu, payera la capital dû selon sa propre assertion, sans avoir à y ajouter de double payement, ou 4 ou 5 fois la valeur comme amende. Celui qui déclare que bon bœuf a tué un tel, ou le bœuf d’un tel, devra payer selon sa propre déclaration; mais s’il déclare que son bœuf a tué l’esclave d’un tel<sup class="footnote-marker">12</sup><i class="footnote"> C'est là une amende, non un paiement</i>, il ne payera pas selon son dire. Voici la règle: tout payement au delà du dommage causé (avec amende) n’est pas dû par celui qui s’accuse lui-même.
+
+Chapter 4
+
+Si une jeune fille a été séduite, ou violée<sup class="footnote-marker">1</sup><i class="footnote"> "D'ordinaire, le Talmud désigne une "" femme violée "" par le mot anoussah; ici, la Mishna emploie le terme biblique tefoussah (Deuter 22, 28), prise, avant la 2e majorité"</i>, tout ce que l’accusé doit payer pour la honte, le dommage, l’amende, et pour la douleur en cas de viol, appartient au père de la fille; et si le tribunal s’est prononcé avant la mort du père, le montant revient à celui-ci. Si le père est mort en ce moment, l’argent appartiendra aux frères de la fille, qui héritent du père. Si le père est mort avant la condamnation de l’accusé, l’argent appartient à la fille. Si la fille est arrivée au tribunal (pour cette cause) avant la 2e majorité, l’argent appartiendra au père; et au décès de celui-ci, il est aux frères. Mais, si avant le prononcé de la cause par le tribunal, la fille atteint cette époque de majorité, l’argent lui appartient à elle. R. Simon dit: Quand même la condamnation a eu lieu avant la 2e majorité et du vivant du père, si le père est mort avant le payement, l’argent appartient à la fille. Si la fille mineure a gagné de l’argent par son travail manuel, ou si elle a trouvé un objet<sup class="footnote-marker">2</sup><i class="footnote"> Qui n'a pas de maître, ou que l'on ne peut pas rendre au propriétaire</i>, quand même son père serait mort avant le recouvrement, l’argent appartient aux frères de la fille.
+Quelqu’un a fiancé sa fille (mineure), et elle a été divorcée, puis il l’a fiancée à un autre dont elle est devenue veuve; les douaires appartiennent alors au père. S’il l’a mariée à quelqu’un qui a divorcé avec elle, puis il l’a mariée à un autre dont elle est devenue veuve, les douaires appartiennent à celle-ci<sup class="footnote-marker">3</sup><i class="footnote"> En raison du mariage accompli</i>. R. Judah dit que le 1er douaire appartient au père. Mais les autres docteurs lui dirent: après le mariage, le père n’a plus aucun droit sur elle.
+Si en même temps qu’une prosélyte, sa fille s’est convertie et cette dernière (étant jeune fille fiancée) se prostitue, elle sera passible de la peine de strangulation (non de la lapidation, comme d’ordinaire); il n’est pas nécessaire, avant d’exécuter la peine capitale, de faire passer la fille devant la maison paternelle, et de même, si son mari l’a injustement accusée, il n’est pas condamné à payer au père l’amende de cent sicles pour calomnie<sup class="footnote-marker">4</sup><i class="footnote"> Ces diverses lois n'ont été établies qu'à l'égard des vraies filles d'Israël</i>. Si elle a été connue avant que la mère soit consacrée (convertie) et elle est née après ce moment (après la conversion), elle sera passible de la lapidation, mais avec cette distinction de ne pas passer devant la maison paternelle en cas de condamnation, et si elle est calomniée, le mari n’a pas à payer l’amende de cent sicles. Si enfin, elle a été conçue et enfantée par une mère convertie, elle est considérée comme une fille d’Israël sous tous les rapports. Si elle a un père qui n’a pas de maison, ou si elle a une maison paternelle et pas de père, elle reste condamnée à la lapidation seule, car il n’est question de faire passer en ce cas devant la maison paternelle que si cette condition existe entière.
+Le père a des droits en mariant sa fille (avant la 2° majorité), que ce mariage s’accomplisse moyennant argent, par contrat ou par cohabitation<sup class="footnote-marker">5</sup><i class="footnote"> 2. CI. tr. <i>Qiddouschin,</i> I, 1.</i> Ce que la fille (mineure) trouve, ou gagne, appartient au père, lequel peut aussi annuler ses vœux et recevoir la lettre de divorce si elle est répudiée. Cependant, si la fille a hérité des biens de sa mère, l’usufruit de ces biens n’appartient pas au père tant que la fille est en vie. Si elle se marie, son époux a un droit de plus que le père ; il a l’usufruit de ces biens durant toute la vie de la femme, mais il doit à sa femme la nourriture; il est obligé de la racheter, si elle est enlevée par des ennemis, et de l'enterrer, si elle meurt. R. Judah dit: le plus pauvre en Israël doit pourvoir au moins à 2 flûtes<sup class="footnote-marker">6</sup><i class="footnote"> V. tr. <i>Moêd, qaton,</i> III, 8 (t. VI, p. 343-6).</i> (aux funérailles) et à une pleureuse.
+La fille reste sous la puissance du père (si elle n’a pas atteint la 2e majorité), jusqu’à ce qu’elle entre sous le dais nuptial, au pourvoir du mari. Si le père a remis sa fille (fiancée) à ceux que le mari avait envoyés pour la recevoir (afin de la conduire), elle est dès ce moment sous la puissance du mari. Mais, si le père est allé lui-même avec sa fille, ou s’il a envoyé (ses gens ou ses parents et amis) pour qu’ils accompagnent sa fille, et ceux que le mari a envoyés pour la recevoir, la fille reste encore sous la puissance du père; c’est seulement quand les envoyés du père devant accompagner sa fille l’ont laissée entre les mains des délégués du mari<sup class="footnote-marker">7</sup><i class="footnote"> Lorsque les envoyés du père ont pris congé de la fille</i>, qu’elle est définitivement sous la puissance du mari.
+Le père ne peut pas être obligé (s’il est pauvre) de nourrir sa fille<sup class="footnote-marker">8</sup><i class="footnote"> Selon le commentaire de R Ascher, si les enfants sont trop petits pour se suffire, on peut forcer le père de les nourrir (tous les docteurs sont d'accord à ce sujet), quand même il serait pauvre</i>. Voici l’explication donnée par R. Eléazar b. Azaria, devant les sages à la vigne de Yabnêh, des mots (du contrat): “les fils hériteront et les filles seront nourries”: comme les fils héritent après la mort du père, de même pour les filles, le droit à la nourriture est seulement exigible après la mort du père (non de son vivant).
+Quand même le mari n’a pas rédigé de contrat avec sa femme, celle-ci reçoit 200 zouz à son 1er mariage, et cent zouz, si elle était veuve en se mariant; car, c’est une condition posée par le tribunal (une fois pour toutes). Si le mari lui a hypothéqué un terrain de la valeur de cent zouz pour le douaire de 200, sans avoir ajouté que le reste de ses biens pourrait au besoin servir aussi de garantie, il est néanmoins tenu de lui donner 200 zouz, par le même motif que c’est une condition juridique.
+Bien que le mari ne se soit pas engagé par écrit à délivrer sa femme si elle était faite prisonnière, et à la reprendre ensuite pour femme, ou s’il s’agit d’une fille de cohen à la ramener dans sa province, il y est contraint; parce que c’est une condition juridique.
+Si la femme a été faite prisonnière, le mari est obligé de la racheter et de la reprendre pour femme, et il ne peut pas même dire: “Voici le divorce et le douaire, qu’elle se rachète elle-même”. Si elle est blessée, il est obligé de fournir les frais de son traitement de guérison; mais il lui est loisible de dire: “Voici l’acte de divorce et le douaire, qu’elle se guérisse elle-même” (il n’est pas obligé de donner davantage).
+Si le mari n’a pas écrit au contrat: “Les enfants mâles que tu auras de moi hériteront (si tu meurs avant moi) de ton douaire, en sus de leur part avec leurs frères (mes enfants d’une autre femme)”, l’engagement existe néanmoins, puisque c’est une condition de droit.
+On écrit aussi dans le contrat: “Les filles que tu auras de moi resteront dans ma maison (après ma mort) et elles seront nourries de mes biens jusqu’à ce qu’elles soient mariées”. Si cette clause n’a pas été écrite, elle existe néanmoins, puisque c’est une condition de droit.
+Enfin, on écrit: “Tu resteras dans ma maison et tu seras nourrie de mes biens, tout le temps que tu resteras veuve”. Si on ne l’a pas écrit au contrat, l’engagement existe néanmoins; c’est une condition juridique.
+
+Chapter 5
+
+Quoiqu’on ait établi (1, 2) une somme fixe de douaire, savoir pour une vierge 200 zouz, et pour une veuve qui se remarie 100 zouz, on peut à volonté l’augmenter même jusqu’à 100 maneh (ou 100 zouz); si l’homme meurt ensuite, ou s’il répudie sa femme, que ce soit après le mariage, ou après les fiançailles et avant le mariage, la femme peut réclamer toute la somme indiquée au contrat. R. Eléazar b. Azariah dit: si le mari est mort ou s’il a répudié sa femme après le mariage, elle a droit à toute la somme inscrite au contrat; mais avant le mariage, quoiqu’après les fiançailles, elle ne reçoit que la somme obligatoire de 200 zouz pour une vierge et de 100 zouz pour une veuve qui se remarie; car si le mari a augmenté le douaire, c’était en vue du mariage. R. Juda dit: la somme obligatoire du douaire pourra être diminuée, si la femme veut donner à son mari un reçu pour la moitié de la somme, la vierge déclarant 100 zouz et la femme 30 z.; au contraire, que si le douaire est diminué de la somme fixée à 200 zouz pour l’une et à 100 pour l’autre, l’union est illégale.
+On donne à une vierge un an de délai à partir du jour où son fiancé l’a engagée<sup class="footnote-marker">1</sup><i class="footnote"> V. (Nedarim 10, 5)</i> pour se préparer au mariage<sup class="footnote-marker">2</sup><i class="footnote"> Pour qu'elle puisse préparer son trousseau</i>. On accorde le même délai au fiancé pour se préparer à se subvenir. A une veuve il suffit d’un délai de 30 jours. Si le terme est arrivé et que le mariage n’a pas eu lieu<sup class="footnote-marker">3</sup><i class="footnote"> L'obstacle, ajoute Rashi, venant de l'homme</i>, la femme sera nourrie aux frais du fiancé, et pourra (le cas échéant) manger de l’oblation. Selon R. Tarfon, on lui donnera le tout en oblation; selon R. aqiba, la moitié sera profane et la moitié en oblation.
+Le beau-frère Cohen, sur le point d’épouser par lévirat sa belle-sœur veuve, ne peut pas d’avance lui concéder le droit de manger de l’oblation<sup class="footnote-marker">4</sup><i class="footnote"> V. (Yebamot 9, 6)</i>. Si (sur l’année de délai dévolue à une vierge promise en mariage), elle s’est préparée 6 mois comme fiancée au 1er mari défunt, puis 6 autres mois pour le beau-frère, ou si elle a passé toute l’année en vue du défunt, sauf un jour consacré à se préparer pour le beau-frère, ou à l’inverse, si elle a consacré un seul jour au défunt et tout le reste de l’année au beau-frère, elle n’a pas encore le droit de manger de l’oblation<sup class="footnote-marker">5</sup><i class="footnote"> Quoique ce soit le privilège des 2 maris</i>. Quant à l’opinion précitée<sup class="footnote-marker">6</sup><i class="footnote"> Selon le 2, la fiancée peut, après un an, manger de l'oblation</i>, c’est une première version non confirmée depuis lors. Dans les temps ultérieurs, le tribunal a décidé que la femme aura seulement le droit de manger de l’oblation après avoir passé sous le baldaquin nuptial (après la cèrémonie du mariage).
+Si quelqu’un fait vœu de consacrer au Temple tout le gain du travail manuel de sa femme, la femme peut pourtant se nourrir par le produit de son travail. Mais si la consécration se rapporte seulement au reliquat de ce gain<sup class="footnote-marker">7</sup><i class="footnote"> Déduction faite du montant de l'entretien</i>, il sera consacré, selon R. Meir; R. Yohanan le cordonnier déclare ce reste profane<sup class="footnote-marker">8</sup><i class="footnote"> Il ne permet pas de consacrer ce qui n'existe pas encore</i>.
+Voici les travaux que la femme doit faire pour le mari. Elle doit moudre, cuire le pain, blanchir le linge, faire la cuisine, donner le sein à son enfant, faire le lit du mari et travailler la laine. Si elle a fait entrer une servante (à sa disposition), elle n’est plus obligée de moudre, ni de cuire le pain, ni de blanchir le linge. Si elle a 2 servantes, elle n’est pas même obligée de faire la cuisine, ni de donner le sein à son enfant. Si elle en a 3, elle n’a plus besoin de faire le lit, ni de travailler à la laine. Si elle en a 4, elle peut rester assise dans son fauteuil (cathedra), et n’a plus besoin de rien faire. R. Eliézer dit: quand même elle aurait cent servantes à sa disposition, le mari peut exiger qu’elle travaille à la laine, car l’oisiveté amène de mauvaises pensées. R. Simon b. Gamliel dit: si le mari a prononcé le vœu que sa femme ne fera aucun travail, il est obligé de la répudier et de lui rendre son douaire, car l’oisiveté peut avoir pour effet l’aliénation mentale.
+Celui qui s’est interdit par vœu d’avoir des relations conjugales avec sa femme<sup class="footnote-marker">9</sup><i class="footnote"> Cf ci-après, (7, 1), et traité (Nedarim 2, 1)</i> (devoir auquel il ne peut échapper) devra répudier sa femme au bout de 2 semaines, selon l’école de Shammaï, ou au bout d’une semaine selon l’école de Hillel (à moins d’être relevé de ce vœu). Les étudiants peuvent, en vue de l’étude de la loi, quitter leur femme un mois sans autorisation de celle-ci, les ouvriers une semaine. L’époque pour remplir le devoir conjugal prescrit par la loi (Ex 21, 10) est tous les jours pour les gens inoccupés; pour les ouvriers, elle est de 2 fois par semaine; pour les âniers, une fois par semaine; pour les chameliers, une fois pas mois; pour les marins, une fois tous les 6 mois, selon l’avis de R. Eléazar.
+Si la femme n’accomplit pas ses devoir d’épouse, on lui diminue 7 dinars par semaine sur le douaire; R. Juda dit: 7 traphikin<sup class="footnote-marker">10</sup><i class="footnote"> gr. tropaika. Un tropaïk est la moitié d'un dinar</i>. On peut continuer à retirer ainsi jusqu’au total du douaire. R. Yossé dit: on peut même aller plus loin; car si le douaire est épuisé, on punira la femme de la même façon sur ses biens au cas où elle en a par héritage. Si le mari ne remplit pas ses devoirs d’époux, on le punit aussi, en ajoutant au douaire 3 dinars par semaine. R. Juda dit: c’est 3 tropikin, que l’on ajoutera par semaine.
+Un individu qui donne à sa femme l’entretien<sup class="footnote-marker">11</sup><i class="footnote"> Ci-après, (7, 1)</i> par l’intermédiaire d’un tiers, ne lui donnera pas moins de 3 Kab (mesures) de froment par semaine, ou 4 kab d’orge<sup class="footnote-marker">12</sup><i class="footnote"> S'il lui donne une pension, ne faisant pas ménage avec elle</i>. R. Yossé dit: il est seulement question d’orge, d’après R. Ismaël, qui demeurait près de l’Idumée. Le mari donnera aussi un demi kab de légumes, un demi-log d’huile, un kab de fruits secs ou une manah de figues en gâteau; s’il n’a pas ces objets, il lui en donnera d’autres en proportion. Il lui donnera un lit et les accessoires, ou à défaut, une couverture; il lui donnera un couvre-chef, une ceinture, des souliers à chacune des 3 fêtes, et des vêtements de la valeur de 50 zouz par an. Il lui donnera ces vêtements dans chaque hivers, et elle aura ainsi des vêtements neufs pour les hivers, et des vieux pour les étés; les vieux qui peuvent encore servir appartiendront à elle, ainsi que les chiffons.
+Il lui donnera aussi un maah (monnaie) par semaine pour ses menues dépenses. Elle mangera en outre avec lui le vendredi soir. S’il ne lui donne pas la maah pour ses dépenses, il n’a pas de droit sur ce qu’elle gagne par son travail<sup class="footnote-marker">13</sup><i class="footnote"> "Il s'agit, dit Rashi, du gain qui dépasse la somme ordinaire de ce que les femmes gagnent; car cette somme est due au mari, en échange de la nourriture qu'il lui donne"</i> du gain (qui dépasse). La somme qu’elle doit gagner par semaine est celle que les femmes gagnent si elles filent le poids de 5 sicles de la chaîne en Judée, qui font 10 en Galilée, ou le poids de 10 sicles de la trame en Judée, qui en font 20 en Galilée<sup class="footnote-marker">14</sup><i class="footnote"> Le texte emploi les termes schethi (chaîne) et 'éreb (trame), empruntés à la Bible (Lv 13, 58)</i>. Si elle allaite un enfant, on diminue son travail et on augmente sa nourriture. Tout cela a été fixé pour les pauvres et les hommes ordinaires. Quant aux hommes notables, tout dépendra de leur position sociale.
+
+Chapter 6
+
+La trouvaille de la femme<sup class="footnote-marker">1</sup><i class="footnote"> Au cas où il est permis de garder la trouvaille (Cf 4, 4)</i>, ce qu’elle gagne appartient au mari. Si elle a des biens en héritage, aussi longtemps qu’elle vit, le mari en mange les produits (en a l’usufruit, et le capital reste la propriété de la femme). Si quelqu’un l’a blessée, outre la condamnation aux dommages-intérêts et à l’amende pour la honte qu’il lui a faite, le payement appartiendra à la femme<sup class="footnote-marker">2</sup><i class="footnote"> V.traité (Baba Qama 8, 1)</i>. R. Judah b. Behera dit que l’on partagera le montant en 3 parties, et si la blessure a eu lieu dans un endroit à couvert, on donnera 2 parties à la femme et une au mari; si elle a eu lieu dans un endroit découvert, on donnera 2 parties au mari et une à la femme (car le mari est aussi lésé quand on blesse sa femme). Ce qui appartient au mari devra lui être remise de suite, mais ce qui appartient à la femme sera vendu par en acheter une terre, dont le mari aura l’usufruit.
+Si le père de la femme a fixé une dot pour son gendre, puis le gendre meurt (et son frère veut épouser la veuve en vertu du lévirat), les sages autorisent le père à arguer qu’il se refuse à fournir au frère du défunt la dot promise.
+Si la femme doit apporter en dot une somme de mille dinars, le mari, par contre, inscrira au contrat 1500 dinars (1/3 en plus<sup class="footnote-marker">3</sup><i class="footnote"> Car, dit Rashi, il peut gagner avec l'argent qu'elle apporte</i>. Si elle apporte des effets que l’on estime valoir une certaine somme, le mari inscrira au contrat 1/5 de moins<sup class="footnote-marker">4</sup><i class="footnote"> Les parents, par gloriole, aiment à hausser la valeur de l'apport</i>. Mais si les effets valent réellement autant que l’estimation faite (même d’après l’appréciation de gens étrangers), le mari n’inscrira que la somme réelle au contrat. Lorsque celui-ci devra contenir la mention d’objets par un maneh, l’estimation devra être de 31 sela et un dinar; pour une remise de 400 maneh, la remise réelle sera de 500, en comptant chaque fois 1/5 en moins.
+Si la femme promet d’apporter des espèces<sup class="footnote-marker">5</sup><i class="footnote"> Littéral: des Selà, chacun valant 4 dinars</i>, chaque selà d’argent sera inscrit pour 6 dinars (majoré de 1/3). Pour chaque maneh (100 zouz) que la femme apporte en dot, le mari doit donner à la femme 10 dinars pour sa toilette. R. Simon b. Gamliel dit que cela dépend des usages du pays.
+Un homme qui marie sa fille sans avoir rien fixé pour sa dot, ne donnera pas moins de 50 zouz. Si le mari s’est engagé à fournir de quoi habiller sa femme<sup class="footnote-marker">6</sup><i class="footnote"> Littéralement: à la prendre même nue</i>, il ne peut pas la faire attendre jusqu’à ce qu’elle vienne chez lui, mais il doit l’habiller pendant qu’elle est encore chez son père. Ceux qui marient une orpheline lui donneront une dot d’au moins 50 zouz; s’il y a dans la caisse assez d’argent, on lui donne une dot selon sa position (ou son rang).
+Si une orpheline mineure a été mariée (de son consentement) par sa mère ou par ses frères, qui lui ont donné une dot de 50 zouz ou de 100, quand elle sera majeure, elle pourra réclamer d’eux le reste de ce qu’elle doit avoir<sup class="footnote-marker">7</sup><i class="footnote"> C-à-d, selon Rashi, le 1/10 des biens de l'héritage V. ci-dessus, (4, 12)</i>. R. Juda dit: Si elle a une sœur qui a été mariée du vivant de son père, elle aura la même dot que sa sœur. Mais les autres docteurs dirent: un homme est à une époque plus riche ou plus pauvre qu’à une autre. Il faut donc, disent-ils, faire l’estimation des biens de l’héritage, et lui donner une dot en proportion de ces biens.
+Si quelqu’un avant sa mort a donné en dépôt à un tiers de l’argent pour sa fille<sup class="footnote-marker">8</sup><i class="footnote"> Le montant devrait servir à la doter lors de son mariage, ou à lui acheter une terre</i>, et elle veut<sup class="footnote-marker">9</sup><i class="footnote"> Après s'être fiancée, selon la glose des Tossafistes</i> qu’on le confie à son mari, on ne le lui confie pas, et le dépositaire devra exécuter la volonté du déposant défunt. C’est l’opinion de R. Meir. R. Yossé fait une objection: si un tiers achète pour elle une terre d’après la volonté du défunt, à quoi cela servira-t-il? Est-ce que la femme ne pourra pas la vendre pour confier l’argent à son mari? Ne peut-on pas considérer cet argent comme produit par la vente? Cela s’applique seulement au cas où la femme est majeure, et non à la mineure, cette dernière n’ayant pas qualité pour agir.
+
+Chapter 7
+
+Si le mari fait vœu de ne pas donner à sa femme la nourriture<sup class="footnote-marker">1</sup><i class="footnote"> "Cf, traité (Yebamot 10, 2); ci-après, (12, 7) ( 34c)"</i>, vœu ne portant que sur 30 jours, il peut lui fournir la nourriture par un autre individu; mais si le vœu porte sur plus de 30 jours, le mari sera tenu de donner à la femme le divorce avec douaire. R. Juda dit: Si le mari est simple israélite<sup class="footnote-marker">2</sup><i class="footnote"> Un cohen ne peut reprendre sa femme divorcée</i>, il peut garder sa femme lorsque le vœu porte sur un mois; mais il est obligé de lui donner le divorce avec douaire, si le vœu porte sur 2 mois. Cependant, si le mari est un cohen, on lui permet de garder sa femme, même si le vœu porte sur 2 mois; mais il est obligé de divorcer avec elle si le vœu porte sur 3 mois.
+Si le mari fait un vœu empêchant sa femme de manger d’aucun fruit<sup class="footnote-marker">3</sup><i class="footnote"> "S'il dit p ex: "" Je fais vœu de ne jamais rester avec ma femme si elle prend cette nourriture "", selon l'explication des gloses"</i>, il devra divorcer et rendre le douaire. R. Juda dit: le simple israélite la gardera s’il s’agit d’un mois; mais pour 2 mois, il se séparera d’elle; s’il s’agit d’un cohen, il la gardera lorsque le vœu porte sur 2 mois, et il se séparera s’il est question de 3 mois.
+S’il défend par vœu à sa femme de se parer d’un certain genre de parure, il devra divorcer et rendre le douaire. R. Yossé dit: s’il s’agit d’individus pauvres, le mari n’est tenu de divorcer avec sa femme que si le vœu porte sur un temps indéfini; s’il s’agit de personnes riches, il est tenu de divorcer si le vœu porte sur 30 jours<sup class="footnote-marker">4</sup><i class="footnote"> Ici la loi rabbinique veut protéger les femmes, pour que les maris ne puissent pas leur imposer de privation</i>.
+Si le mari a défendu par vœu à sa femme d’aller chez son père<sup class="footnote-marker">5</sup><i class="footnote"> S'il s'est interdit de rester avec elle au cas contraire</i>, lorsque celui-ci demeure dans la même ville, le mari gardera sa femme, pourvu que le vœu ne dépasse pas la durée d’un mois; mais il sera obligé de la répudier et de lui restituer le douaire, s’il a fait le vœu pour 2 mois. Si le père de la femme demeure dans une autre ville, le mari la gardera quand le vœu ne porte que pour le temps d’une seule fête; mais il sera obligé de la répudier et de restituer le douaire, s’il a fait le vœu pour le temps des 3 fêtes<sup class="footnote-marker">6</sup><i class="footnote"> Il s'agit des 3 fêtes de Pâques, Pentecôte et Tabernacles (= 6 mois de la 1re à la 3e fête)</i>.
+Celui qui fait un vœu pour empêcher sa femme d’aller dans les maisons de deuil ou aux festins, est obligé de la répudier et de lui donner le douaire, parce qu’il lui ferme ainsi partout les portes; mais si le mari a un motif pour cet empêchement, il est dans son droit. S’il a mis à son vœu la condition que sa femme répète à un autre ce qu’elle lui dit, ou ce qu’il lui dit<sup class="footnote-marker">7</sup><i class="footnote"> Preuve d'une conduite légère</i>, ou qu’elle remplisse des cruches et les vide au fumier (comme une personne inconsciente<sup class="footnote-marker">8</sup><i class="footnote"> Selon d'autres, qu'elle se livre à des manœuvres abortives</i>, il est obligé de la répudier et de lui rendre son douaire.
+Voici celles qu’on peut répudier sans restituer le douaire: celle qui transgresse la loi de Moïse ou les mœurs juives. De quelles lois mosaïques s’agit-il? Si elle donne à son mari des aliments défendus pour défaut de dîme, ou si elle le trompe sur l’époque des menstrues<sup class="footnote-marker">9</sup><i class="footnote"> Epoque pendant laquelle il est défendu aux époux de cohabiter</i>, ou si elle ne fait pas son devoir en ce qui se rapporte à la Hallah (Nb 15, 20), ou si elle a fait des vœux et qu’elle ne les accomplisse pas. Quelles sont les infractions aux mœurs juives dont il est question ici? Marcher tête nue au dehors<sup class="footnote-marker">10</sup><i class="footnote"> V.J, traité (Sota 1, 1)</i>, ou filer dans la rue (dans une attitude inconvenante), ou parler avec tout le monde (en plaisantant avec des jeunes gens). Aba Saül dit: Si elle maudit les parents de son mari en sa présence. R. Tarfon ajoute: Si elle est criarde; et l’on entend par là celle qui parlant dans sa maison élève tant la voix que des voisins l’entendent chez eux.
+Si quelqu’un consacre une femme à condition qu’elle n’ait pas d’engagement par vœu<sup class="footnote-marker">11</sup><i class="footnote"> (Qidushin 2, 2)</i>, et il se trouve ensuite qu’elle en a prononcé un, le mariage sera nul; s’il l’a épousée sans condition, et elle est engagée, elle se séparera sans recevoir le douaire. Si un homme a épouser une femme à la condition qu’elle n’ait pas de défauts (infirmités), et il se trouve qu’elle en a, le mariage est nul.
+S’il l’a épousée sans condition, et il se trouve qu’elle a des défauts, il peut la répudier sans lui donner le douaire. Les défauts énumérés dans la Bible à propos des Cohanim (Lv 21, 18-20) et qui les rendent impropres au service du culte, peuvent devenir des causes d’annulation des mariages. Si, à la fiancée, il survient des défauts pendant qu’elle est encore chez son père, celui-ci est tenu de prouver que ces défauts sont survenus après les fiançailles<sup class="footnote-marker">12</sup><i class="footnote"> "Cf J, (Baba Metsia 4, 1) ( 9c); (Qidushin 1, 6) ( 60d)"</i>, et qu’ainsi le champ du fiancé se trouve abîmé. Si les défauts se manifestent après l’entrée de la femme au domicile conjugal, c’est au mari de prouver que ces défauts existaient avant les fiançailles, pour conclure qu’il y a eu erreur dans l’acquisition. Tel est l’avis de R. Meir. Les autres sages disent: on peut seulement arguer ainsi pour les défauts cachés, non pour ceux qui sont à découvert; s’il y a un bain public dans la ville, le mari ne peut pas non plus arguer ainsi des défauts cachés, que ses parentes auraient eu occasion de voir.
+S’il survient au mari des défauts (infirmités, après le mariage), il n’est pas obligé de répudier sa femme. R. Simon b. Gamliel dit: on l’en dispense si ces défauts sont secondaires; mais s’ils sont graves, on doit l’obliger à répudier sa femme (et à donner le douaire).
+Voici ceux qui sont tenus de répudier la femme (et de donner le douaire): le lépreux, celui qui a un polype (polypus), l’ouvrier fermenteur (dans les choses d’une odeur infecte), le fondeur en cuivre et le tanneur burseu", n’importe que ce soient des travaux nouveaux, ou d’une date antérieure au mariage; car pour tous, observe R. Meir, malgré la condition faite d’avance, la femme peut dire qu’elle avait cru pouvoir les supporter<sup class="footnote-marker">13</sup><i class="footnote"> Cf JK, (Baba Batra 2, 3) ( 13b)</i>, mais elle s’aperçoit maintenant qu’elle ne le peut pas. Les autres docteurs disent: Si la femme a connu ces défauts avant le mariage, elle est obligée de les supporter, excepté la lèpre, parce que le coït est nuisible<sup class="footnote-marker">14</sup><i class="footnote"> "Littéralement: "" le fait fondre "", le rend phtisique"</i> au mari lépreux. Un fait s’est présenté à Sidon, où une femme avait un mari tanneur; le mari étant mort (sans enfant), son frère, qui exerçait le même métier, voulait accomplir le lévirat (épouser sa belle-sœur veuve); mais les docteurs ont rendu la décision que la femme a le droit de dire qu’elle a pu supporter son mari, mais qu’elle ne pourra pas supporter le frère du défunt.
+
+Chapter 8
+
+Si une femme a eu des biens en héritage avant d’être fiancée, et elle se fiance ensuite, l’école de Shammaï et celle de Hillel s’accordent à dire qu’elle peut valablement vendre ou donner ses biens<sup class="footnote-marker">1</sup><i class="footnote"> Cf traité (Yebamot 3, 3)</i>. Mais en cas d’héritage après s’être fiancée, les avis diffèrent: d’après les Shamaïtes, la femme peut les vendre; d’après les Hillélites, elle ne le peut pas. Cependant, tous admettent que si elle les a vendus ou donnés, la vente ou le don est valable. R. Juda raconte que les docteurs avaient objecté ceci à R. Gamliel: si la femme appartient au mari, pourquoi ses biens ne lui appartiendraient-ils pas aussi? R. Gamliel leur a répondu: nous avons honte à cause des biens récents (les biens dont la femme a hérité après le mariage<sup class="footnote-marker">2</sup><i class="footnote"> Car, on ne comprend pas pourquoi on a établi la loi que, si la femme les vend, le mari peut les reprendre</i> et vous voulez nous imposer la même chose pour les anciens (les biens dont elle a hérité entre les fiançailles et le mariage). Une femme ayant hérité après le mariage, tous admettent que si elle a vendu ses biens, le mari peut les reprendre aux acheteurs. Si elle a hérité avant le mariage et elle s’est mariée ensuite, R. Gamliel dit que la vente ou le don par la femme est valable. R. Hanina b. aqiba raconte que sur la question adressée à R. Gamliel, “pourquoi le mari, à qui appartient la femme, n’aurait-il pas des droits sur ses biens”, celui-ci a répondu, nous avons honte pour les biens récents (ceux dont la femme a hérité après le mariage), et vous voulez ajouter encore des anciens.
+R. Simon dit qu’il faut distinguer entre les biens qui étaient connus de son mari, et ceux que son mari n’avait pas connus: si elle a venu ou donné les 1er, l’opération est nulle. Quant aux derniers, elle ne doit pas les céder;mais le fait accompli est valable.
+Si la femme a hérité de l’argent en espèces, on achètera pour le montant une terre, et le mari en aura l’usufruit. Si elle a hérité des produits récoltés de la terre, on les emploiera également à acheter une terre, et le mari en aura l’usufruit. Si elle a hérité des produits non encore récoltés, R. Meir dit qu’on fera double estimation de la terre: 1° y compris les produits, et 2° sans produits; on achètera, pour la somme différentielle, une terre dont le mari aura l’usufruit<sup class="footnote-marker">3</sup><i class="footnote"> "Car, dit Rashi, d'après R Meir, le mari ne peut les reprendre que quand il a le droit d'usufruit sur la terre, avant qu'elle ait produit les fruits; mais les produits qui sont venus avant qu'il ait eu ce droit ne lui appartiennent pas"</i>. Les autres docteurs disent: les produits non récoltés appartiennent au mari par droit d’usufruit<sup class="footnote-marker">4</sup><i class="footnote"> Si même ils sont venus avant que le mari ait eu ce droit</i>. Il n’y a que les produits récoltés qui appartiennent à la femme, et pour ceux-là on achètera une terre dans le mari aura l’usufruit.
+R. Simon dit: le cas qui est favorable à la femme pendant son mariage lui est défavorable pendant le divorce, et vice-versa; ainsi, quand elle apporte au mari, pendant son mariage, une terre avec ses produits non récoltés, ils lui appartiennent; mais après le divorce, ces produits lui appartiennent à elle<sup class="footnote-marker">5</sup><i class="footnote"> V.traité (Baba Batra 8, 7)</i>. Au contraire pour les produits récoltés, si la femme les a récoltés avant le mariage ils appartiennent à elle<sup class="footnote-marker">6</sup><i class="footnote"> On achètera pour le montant une terre dont le mari aura l'usufruit</i>; si le mari les a récoltés avant le divorce, ils appartiennent au mari.
+Si la femme reçoit en héritage des esclaves mâles et femelles âgés, on les vendra, pour acheter une terre dont le mari aura l’usufruit. R. Simon b. Gamliel dit: la femme peut en empêcher la vente, car la possession est en l’honneur (et en souvenir) de la famille. De même, si elle a hérité d’oliviers vieux ou de vignes vieilles, on les vendra comme bois pour acheter une terre dont le mari aura l’usufruit. R. Juda dit: elle peut s’y opposer, car la possession est en l’honneur de la famille. Si le mari a fait des dépenses pour les biens de sa femme qu’il a répudiée, et qu’il en ait eu les fruits, soit que les dépenses aient été plus fortes que les revenus, soit que le contraire ait eu lieu, ce qui est fait est passé, (il ne peut plus rien réclamer). Mais s’il a fait des dépenses sans user des produits, il attestera par serment ce qu’il a dépensé, et il se fera rembourser.
+Si une veuve qui incombe par lévirat à son beau-frère, a eu des biens en héritage, les Shammaïtes et les Hillélites s’accordent à dire que cette veuve peut les vendre ou les donner, et la vente ou le don est valable<sup class="footnote-marker">7</sup><i class="footnote"> Ce texte se retrouve traité (Yebamot 4, 3), où la Guemara, sur ce est déjà traduite</i>. Si cette femme est morte, qui héritera du douaire et de ses biens melog? Selon les Shammaïtes, ils seront partagés entre les héritiers de son mari et ceux du père de la femme<sup class="footnote-marker">8</sup><i class="footnote"> "Ce qui revient à dire: "" ses héritiers à elle "" Le douaire selon Rashi, appartient aux héritiers du mari"</i>; selon les Hillélites, le douaire et tout ce que le mari lui devait, restant où il est, appartient aux héritiers du mari, et les biens melog appartiennent aux héritiers du père de la femme.
+Si son frère (le mari mort sans enfant, dont le frère doit épouser la veuve) a laissé de l’argent, on achètera, pour le montant, un champ, et le beau-frère (qui épouse) en aura l’usufruit<sup class="footnote-marker">9</sup><i class="footnote"> "Le douaire de cette femme, dit Rashi, doit être payé des biens du mari qui est mort; et l'auteur de ce passage admet que le douaire est payable sur le mobilier du défunt, ou par l'argent que celui-ci a laissé après sa mort La femme prendra donc l'argent laissé par son mari mort, en payement du douaire, et elle en achètera un champ dont le capital lui appartiendra comme son bien melog; le mari par lévirat en aura l'usufruit"</i>. Il en est de même si le défunt a laissé des produits récoltés: la femme les prendra en payement du douaire; elle les vendra pour en acheter un champ, et le mari en aura l’usufruit. Si le défunt a laissé des produits non récoltés, la veuve peut, d’après R. Meir, prendre ces produits en payement du douaire<sup class="footnote-marker">10</sup><i class="footnote"> Sans pouvoir les vendre, puisqu'ils ne sont pas récoltés</i>. R. Meir dit: on fera estimer ce que le champ vaut avec ces produits, et ce qu’il vaudrait sans ces produits; avec la différence (qui appartient à la femme) on achètera un champ (dont le capital appartiendra à elle) et dont le mari aura l’usufruit. Les autres docteurs disent: les produits non récoltés appartiennent à lui. Quant aux produits récoltés<sup class="footnote-marker">11</sup><i class="footnote"> La veuve, n'ayant droit qu'aux immeubles, n'a pas le droit de prendre des biens mobiliers aux héritiers du mari pour couvrir le douaire</i>, ils appartiennent au premier possesseur; si l’homme les a pris le premier, ils lui appartiennent; si elle a d’abord saisi les biens mobiliers (avant la mort de son mari), elle peut les garder en payement de son douaire, pour acheter une terre dont le mari aura l’usufruit. Une fois épousée, elle est sa femme en tout, pourvu que le douaire soit couvert par ses biens du premier mari.
+Le beau-frère par lévirat ne peut pas dire à la veuve de son frère qu’il a épousée: “Je te destine tel objet pour douaire, et je le mets devant toi sur la table<sup class="footnote-marker">12</sup><i class="footnote"> "C-à-d tu peux le prendre et en faire ce que tu veux; mais je ne te devrai plus rien s'il se perd"</i>”, et la femme pourra saisir pour son douaire tous les biens qui sont restés de son premier mari, en garantie<sup class="footnote-marker">13</sup><i class="footnote"> "L'édition de la Mishna selon le Babli, ajoute la même règle pour toute femme; l'addition se trouve aussi au Ms De Cambridge"</i>. Si le mari a divorcé, la femme ne peut réclamer que le douaire<sup class="footnote-marker">14</sup><i class="footnote"> Avant le divorce, observe Rashi, tous les biens du 1er mari étaient pour ainsi dire hypothéqués au douaire</i>. Si, après avoir divorcé avec elle, le mari la reprend, elle est comme toutes les femmes, et elle n’a droit qu’au douaire.
+
+Chapter 9
+
+Si quelqu’un donne à sa femme un écrit où il est dit: “Je n’aurai pas de droit sur tes biens”, il peut en réclamer néanmoins les revenus tant qu’elle vit, et il en hérite quand elle meurt. A quoi sert alors l’écrit? Au cas où la femme a vendu ou donné ses biens, la vente ou le don est valable. S’il a écrit: “Je n’aurai pas de droit sur tes biens, ni sur leurs revenus”, il ne peut pas réclamer les revenus du vivant de sa femme; mais si elle meurt, il hérite d’elle. R. Juda dit qu’il peut encore réclamer les revenus des revenus, s’il n’a pas écrit expressément: “Je n’aurai pas de droit sur tes biens, ni sur leurs revenus, ni sur les revenus des revenus”, et ainsi de suite jusqu’à l’infini. S’il a écrit: “Je n’aurai pas de droit sur tes biens, ni sur leurs revenus, ni sur les revenus de leurs revenus, ni de ton vivant, ni après ta mort”, il ne peut pas réclamer les revenus, et il n’hérite pas après sa mort. R. Simon b. Gamliel dit qu’il en hérite néanmoins après sa mort, parce que l’héritage revenant au mari est d’institution biblique, qu’on ne peut abolir<sup class="footnote-marker">1</sup><i class="footnote"> "Cf traité (Gitin 9, 1) ( 50a); traité (Qidushin 1, 2) ( 59c)"</i>.
+Un individu marié est mort; il a laissé une veuve et un dépôt, ou une dette à recevoir chez quelqu’un; cette dette ou ce dépôt est réclamé par les héritiers, par la veuve pour son douaire, et par un créancier du défunt. A qui faut-il de préférence donner ce bien? R. Tarfon dit de le donner au plus faible des 3. R. aqiba dit: la pitié ne doit pas prévaloir sur la justice; on le donnera donc aux héritiers<sup class="footnote-marker">2</sup><i class="footnote"> V.J, traité (Nedarim 10, 5) ( 41c)</i>, dont le droit est incontestable, sans serment, tandis que la veuve, ou le créancier ont besoin de prêter serment pour établir leur droit.
+Si au lieu d’un dépôt ou d’une dette à recevoir, le défunt a laissé des produits récoltés, ils resteront entre les mains de celui qui s’en est emparé le premier<sup class="footnote-marker">3</sup><i class="footnote"> "Car, dit Rashi, si l'héritier s'en est emparé, ni la veuve ni le créancier ne peuvent se faire payer du mobilier; si la veuve ou le créancier s'en est emparé, il a le droit de le garder selon R Tarfon"</i>. Si la veuve ou le créancier s’est emparé de ces produits, dont la valeur dépasse la somme qu’il ou elle réclame, à qui faut-il donner le surplus? R. Tarfon dit qu’on le donnera au plus malheureux de tous. R. aqiba dit de ne pas avoir pitié en justice et de donner le surplus aux héritiers incontestables.
+Un homme qui a mis sa femme à la tête de sa boutique<sup class="footnote-marker">4</sup><i class="footnote"> Pour qu'elle s'occupe de la vente</i>, ou qui lui confie une tutelle, epitroph<sup class="footnote-marker">5</sup><i class="footnote"> Pour administrer sa maison et ses biens</i>, peut l’obliger, quand il voudra, à prêter serment qu’elle ne l’a pas volé. R. Eléazar dit: un mari peut déférer un tel serment, même pour ce qui concerne les travaux ordinaires de la femme et la cuisine du ménage.
+Si le mari s’est engagé envers sa femme par écrit à ne pas lui imposer de serment, ni de vœu<sup class="footnote-marker">6</sup><i class="footnote"> Cf B, traité Guittin ( 34)</i>, il ne peut plus le lui imposer; mais il peut imposer le serment aux héritiers de sa femme, ou à ceux qui viennent en son nom (comme ayant acheté le douaire de la femme<sup class="footnote-marker">7</sup><i class="footnote"> "Selon Rashi, les héritiers ou les acheteurs prêtent serment, si le mari l'exige, en disant: "" Nous jurons que la femme ne nous a jamais dit avoir reçu le douaire, et nous n'avons trouvé chez elle nul reçu de ce fait """</i>. Si le mari a écrit: “je n’imposerai pas de serment, ni de vœu, ni à toi, ni à tes héritiers, ni à ceux qui viendront en ton nom demander le douaire”, il ne peut plus l’imposer à elle et à ses héritiers, ni à ceux qui viennent au nom de la femme; mais les héritiers du mari peuvent exiger ce serment de la femme, ou de ses héritiers, ou de ceux qui viennent en son nom. Si le mari écrit: “Aucun serment, ni vœu, ne sera exigé de toi, ni de tes héritiers, ni de ceux qui se présenteront en ton nom<sup class="footnote-marker">8</sup><i class="footnote"> Pour demander le douaire</i>, soit par moi, soit par mes héritiers, soit par ceux qui se présenteront en mon nom<sup class="footnote-marker">9</sup><i class="footnote"> Les acquéreurs de terrains réclamés par la veuve pour le douaire</i>”, aucun serment ne peut plus être exigé ni d’elle, ni de ses héritiers, ni de ses acheteurs, soit par le mari, soit par ses héritiers, soit par les acheteurs du mari.
+Si la femme est rentrée à la maison paternelle, ou même chez sa belle-mère sans avoir été nommée tutrice, epitroph, après la mort du mari, les héritiers ne peuvent pas lui imposer de serment<sup class="footnote-marker">10</sup><i class="footnote"> Le défunt l'en a dispensée</i>. Mais si elle s’est occupée des affaires de la maison comme tutrice, les héritiers peuvent exiger d’elle un serment<sup class="footnote-marker">11</sup><i class="footnote"> La dispense du mari n'est valable que pour le temps où il a vécu</i> pour l’avenir<sup class="footnote-marker">12</sup><i class="footnote"> Pour administrer les biens après la mort du mari</i>, non pour le passé.
+Si la femme divorcée avoue le payement d’une partie du douaire (et le mari prétend l’avoir payée entièrement), elle prêtera serment pour obtenir le reste<sup class="footnote-marker">13</sup><i class="footnote"> V.traité (Shevouot 7, 7)</i>. Si un seul témoin atteste le payement du douaire, la femme sera payée en prêtant serment qu’elle n’a pas été payée. Si la femme veut se faire payer sur les biens des orphelins, ou des biens hypothéqués, ou en l’absence du mari qui est en voyage, elle doit prêter serment avant d’être payée.
+Voici un exemple du cas où la femme divorcée reconnaît avoir reçu de son mari une partie du douaire, et le mari conteste devoir le reste: Lorsque le douaire était de mille zouz, et le mari dit le lui avoir remis en entier, tandis qu’elle prétend n’avoir reçu qu’un maneh (cent zouz), elle sera payée seulement pour le reliquat, après avoir prêté serment. Voici un exemple où un seul témoin atteste qu’elle a été payée: Lorsque le douaire était de mille zouz, et le mari dit l’avoir remis en entier à sa femme, tandis qu’elle prétend n’avoir reçu qu’un maneh, puis un témoin confirme le dire du mari qu’elle a été payée, elle sera payée seulement pour le reliquat après avoir prêté serment. Voici un exemple de réclamation sur les biens hypothéqués: Si le mari a vendu ses biens, la femme ne peut se faire payer des terrains vendus qu’après avoir prêté le serment de n’avoir pas été payée. Voici un exemple de réclamation par la femme sur les biens des orphelins: lorsque le mari en mourant a laissé ses biens aux orphelins, la veuve doit encore prêter serment si elle veut se faire payer sur les biens des orphelins. Voici un exemple de réclamation du mari absent: si le mari est parti pour un voyage d’outre-mer et que la femme veuille se faire payer en son absence, elle devra à cet effet prêter un serment préalable. R. Simon dit: Aussi longtemps que la femme réclame le douaire, les héritiers peuvent lui imposer un serment<sup class="footnote-marker">14</sup><i class="footnote"> Même si le mari avait écrit qu'il l'en dispense</i>; si elle ne réclame pas le douaire, les héritiers ne peuvent pas lui imposer de serment<sup class="footnote-marker">15</sup><i class="footnote"> Même si, du vivant de son mari, elle administrait les biens</i>.
+<sup class="footnote-marker">16</sup><i class="footnote"> V.Ibid, 16</i> Si la femme présente sa lettre de divorce, sans le contrat de douaire, elle peut se faire payer ce dernier. Lorsqu’au contraire une femme présente le contrat de douaire sans le divorce, tandis que le mari dit qu’elle avait déjà présenté le divorce sans l’acte de douaire, elle accuse le mari de l’avoir perdu, et lui prétend avoir perdu la déclaration, la femme ne peut pas se faire payer le douaire. De même, son créancier qui présente sa créance (après l’année de la shmita) sans présenter la confirmation juridique, prosbolh, ne peut pas se faire payer sa dette. R. Simon b. Gamliel dit: depuis les persécutions<sup class="footnote-marker">17</sup><i class="footnote"> A cause du danger d'avoir chez soi des actes juifs, on les brûlait</i>, une femme peut se faire payer sans l’acte de divorce, et le créancier sans la confirmation juridique. Un homme a écrit un contrat de douaire à sa femme et l’a répudiée, de sorte que la femme a en main l’acte de divorce et celui du douaire; puis il s’est remarié avec la même femme, en lui renouvelant le douaire après le 2e mariage, mais il l’a de nouveau répudiée; la femme présente alors 2 lettres de divorce et 2 contrats de douaire. En ce cas, elle peut se faire payer à la fois les 2. Si une femme présente 2 contrats et une seule lettre de divorce, ou si elle présente un contrat et 2 divorces, ou un contrat, une lettre de divorce et l’attestation de décès du mari, elle ne peut se faire payer qu’un seul douaire; car celui qui se remarie avec sa femme répudiée ne s’engage pas à lui donner un 2e douaire. Un homme a marié son fils mineur, lequel a écrit un contrat de douaire à sa femme; celui-ci conserve sa valeur, parce qu’en restant avec sa femme, il a tacitement confirmé cet acte plus tard. Si un païen (fiancé) se convertit au judaïsme avec sa femme, celle-ci peut faire valoir le droit au douaire; car, en gardant sa femme après sa conversion, il a tacitement confirmé ce droit.
+
+Chapter 10
+
+Si un homme qui a épousé 2 femmes est mort, et que les femmes réclament leur douaire, la 1re passe avant la 2e; de même, les héritiers de la 1re passent avant ceux de la 2e. S’il a épousé une femme qui est morte de son vivant, puis il a épousé une autre qui lui a survécu, la 2e femme<sup class="footnote-marker">1</sup><i class="footnote"> Sa réclamation constitue une véritable dette, qui incombe à l'héritage</i> et ses héritiers passent avant les héritiers de la 1re.
+Un homme a épousé 2 femmes, qui sont mortes de son vivant, puis il est mort, et chacun des fils réclame le douaire de sa mère; s’il n’y a dans l’héritage que la valeur exacte pour payer les 2 douaires, la réclamation des fils n’est pas admise, et tous les fils partagent entre eux l’héritage à parts égales. Mais, si après le payement il reste encore la valeur d’un dinar à partager entre tous les frères à parts égales, chacun des fils peut réclamer le douaire de sa mère. Si (au 1er cas), pour maintenir son droit à réclamer le douaire supérieur de leur mère<sup class="footnote-marker">2</sup><i class="footnote"> "Cf ci-après, (13, 3) ( 36a); traité (Baba Batra 9, 1) ( 16d)"</i>, les fils disent estimer le terrain de l’héritage à une valeur supérieure<sup class="footnote-marker">3</sup><i class="footnote"> Il resterait alors, après le paiement des deux douaires, encore un dinar à partager entre les frères</i>, la prétention n’est pas admise, et on fait estimer l’héritage au tribunal<sup class="footnote-marker">4</sup><i class="footnote"> Par des hommes désintéressés</i>.
+Si le défunt a laissé (outre le douaire) des biens en expectative<sup class="footnote-marker">5</sup><i class="footnote"> P ex un héritage à provenir du grand père</i>, cet héritage en prévision ne donne pas de droits ultérieurs, R. Simon dit: Quand même le père aurait laissé lui-même des biens mobiliers<sup class="footnote-marker">6</sup><i class="footnote"> A partager également, outre les terre garantissant les deux douaires</i>, cela ne suffit pas pour donner le droit de réclamer ces douaires, jusqu’à ce qu’il y ait des immeubles d’une valeur excédant au moins d’un dinar le montant.
+Un individu a épousé trois femmes, dont l’une avait un douaire de 100 zouz, la 2e de 200 et la 3e de 300, puis il est mort et n’a laissé que 100 zouz; les 3 femmes se partagent alors les 100 zouz à parts égales<sup class="footnote-marker">7</sup><i class="footnote"> "Rashi ajoute qu'on suppose les 3 contrats du même jour; autrement, le 1er en date passerait avant les autres"</i>. Si le défunt a laissé 200 zouz, celle qui avait un douaire de 100 zouz recevra 50 z., et les 2 autres chacune 3 dinars d’or (= 75 z.); s’il y a 300 z., celle qui a un douaire de 100 z. reçoit 50 z., celle qui a 200 reçoit 100 z., et la dernière 6 dinars d’or (= 150 z.). Il en est de même de 3 associés à un commerce; chacun prendra sa part (proportionnelle) du profit ou de la perte<sup class="footnote-marker">8</sup><i class="footnote"> Selon la quantité d'argent, qu'il a mise dans ce commerce</i>.
+Si un homme qui avait 4 femmes meurt, et elles réclament toutes le douaire, la 1re en date passe avant la 2e, celle-ci avant la 3e, et celle-ci avant la 4e. Quand la 1re veut se faire payer, la 2e peut lui imposer le serment qu’elle n’a rien reçu du défunt<sup class="footnote-marker">9</sup><i class="footnote"> Selon Rashi, elle peut être intéressée au paiement de la 1re, qui peut-être ne laisserait plus assez d'immeubles pour la 2e</i>. La 3e peut, par le même motif, imposer le serment à la 2e, et la 4e à la 3e; tandis que la 4e se ferait payer sans serment. Ben-Nanos dit: la 4e ne doit pas avoir de privilège pour être la dernière, et prêtera serment comme les autres. Si les 4 contrats sont tous datés du même jour, mais varient par l’heure de la journée, l’acte qui est seulement d’une heure antérieur à l’autre vient avant l’autre. Or, tel était l’usage à Jérusalem d’inscrire même l’heure dans ces actes. Si tous les 4 ont exactement la même heure, et le défunt a laissé seulement 100 zouz, les femmes se les partagent à parts égales.
+Un individu qui a eu 2 femmes, a vendu sa terre<sup class="footnote-marker">10</sup><i class="footnote"> Cf ci-dessus, (9, 1)</i>; la 1re femme en date a assuré l’acheteur par écrit qu’elle ne réclamerait jamais le douaire par lui (puis les 2 femmes réclament pour leur douaire le terrain vendu); la 2e femme prendra alors le terrain des mains de l’acheteur, puis la 1re le prendra de la 2e, puis l’acheteur le reprendra de la 1re en vertu de l’écrit qu’elle lui a donné, puis la 2e le prendra de l’acheteur, et ainsi de suite<sup class="footnote-marker">11</sup><i class="footnote"> La possession définitive de ce terrain ne sera alors jamais assurée</i>, jusqu’à ce que l’acheteur et les vendeuses fassent des conventions à l’amiable. Il en est de même s’il y a un créancier (et 2 acheteurs), ou une femme réclamant le douaire à son mari.
+
+Chapter 11
+
+La veuve est nourrie par les biens des héritiers du défunt; ce qu’elle gagne par ses travaux appartient à ceux-ci, ils ne seront pas chargés des frais de son enterrement, qui seront fournis par les héritiers du douaire.
+La veuve peut vendre les biens de l’héritage<sup class="footnote-marker">1</sup><i class="footnote"> Pour se nourrir, ou se faire restituer le douaire</i>, en dehors du tribunal<sup class="footnote-marker">2</sup><i class="footnote"> Selon M Rabbinowicz, Législation civile du T, p 282 n, ce n'est pas sans l'autorisation du tribunal, mais avec dispense des formalités de procédure</i>, que le mari soit mort après le mariage, ou après les fiançailles. R. Simon dit: si elle est devenue veuve après le mariage, elle peut vendre en dehors du tribunal<sup class="footnote-marker">3</sup><i class="footnote"> Devant pourvoir à sa nourriture, elle n'a pas à souffrir de privations jusqu'après la vente judiciaire (assez longue)</i>; mais si elle est devenue veuve de suite après les fiançailles, elle ne peut vendre que par le tribunal, car dans ce cas elle n’a pas droit à la nourriture sur les biens de l’héritage, et les veuves qui n’ont pas ce droit<sup class="footnote-marker">4</sup><i class="footnote"> Qui vendent seulement pour avoir le douaire</i> ne peuvent vendre que par devant tribunal.
+Si la femme a vendu le douaire entier ou en partie, ou si elle a donné ou engagé la somme entière ou en partie, elle ne peut plus vendre que par le tribunal. Les autres sages disent: Quand même elle a vendu diverses parties 4 ou 5 fois, elle peut toujours vendre, pour se nourrir, en dehors du tribunal, et elle peut écrire dans le contrat qu’elle vend pour sa nourriture. Une femme répudiée<sup class="footnote-marker">5</sup><i class="footnote"> Qui veut vendre pour avoir le douaire</i> ne peut procéder à la vente que par devant le tribunal.
+Une veuve qui avait un douaire de 200 zouz et qui a vendu ce qui vaut 100 z. pour 200, ou ce qui vaut 200 z. pour 100, ne peut rien réclamer<sup class="footnote-marker">6</sup><i class="footnote"> Littéral: a reçu le douaire</i>. Si elle avait un douaire d’un maneh (100 z.) et qu’elle ait vendu pour un maneh ce qui vaut un maneh plus un dinar (101 z.), la vente est nulle, quand même la veuve voudrait rendre aux héritiers ce dinar d’excédant. R. Simon b. Gamliel dit: La vente est toujours valable<sup class="footnote-marker">7</sup><i class="footnote"> Sauf à rendre le dinar d'excédant aux héritiers</i>, excepté au cas où les héritiers auraient pu, sans cette erreur, avoir à eux un champ de 9 cab, ou un jardin d’un demi-cab, qu’ils ont perdu par la faute de la veuve qui a vendu 100 zouz ce qui valait plus. Selon l’avis de R. aqiba, ce sera un terrain pouvant contenir un quart de Saa (qui formera exception). Si la veuve avait un douaire de 400 zouz et qu’elle a vendu des terres à trois acheteurs, à chacun pour 100 zouz<sup class="footnote-marker">8</sup><i class="footnote"> Selon la valeur de cette somme</i>, au 4e elle a vendu pour 100 z. ce qui valait 100 z. et un dinar (en plus), la dernière vente est nulle, et les autres sont valables.
+Si le tribunal a fait vendre des biens de l’héritage, et il y a erreur de 1/6 sur la valeur, en plus ou en moins, la vente est nulle. R. Simon b. Gamliel dit: la vente est valable; car, autrement, à quoi servirait-il de faire vendre par le tribunal? Si on a vendu à l’enchère publique, la vente est valable, quand même il y aurait erreur de la moitié, soit d’avoir venu pour un maneh (100 zouz) ce qui vaut le double, soit d’avoir vendu 200 zouz, ce qui vaut 100.
+L’orpheline qui refuse, une fois majeure, de rester avec le mari à qui elle a été fiancée en sa minorité, ou celle qui se trouve être à un 2e degré de relation illicite comme parente, ou celle qui est d’une stérilité évidente<sup class="footnote-marker">9</sup><i class="footnote"> Cf, traité (Yebamot 2, 4)</i>, n’a pas droit (en se séparant) à une restitution de douaire, ni aux revenus, ni à l’entretien, ni à un dédommagement des maris pour usure des biens personnels de cette femme. Mais si, dès l’instant du mariage, le mari savait qu’elle est stérile, elle a droit à la restitution du douaire. De même, une veuve épousée par un grand-prêtre, ou une femme répudiée ou ayant déchaussé, épouse d’un simple prêtre, une bâtarde ou une descendante de la tribu vouée au culte, mariée à un simple israélite, ou une fille d’israélite mariée à un tel descendant ou à un bâtard, ont toutes droit à leur douaire.
+
+Chapter 12
+
+Si un individu a épousé une femme, et il s’est engagé à nourrir pendant 5 ans sa fille (d’un 1er lit), il est tenu de remplir son engagement de 5 ans; si cet homme la répudie et qu’elle se marie à un autre qui s’engage aussi à nourrir la même fille 5 ans, le 2e mari aussi doit la nourrir 5 ans, et le 1er n’est pas admis à arguer qu’il la nourrira près de lui; il doit donner à la fille la valeur de sa nourriture<sup class="footnote-marker">1</sup><i class="footnote"> Littéralement: les 2 ne pourront pas non plus arguer qu'ils la nourrissent tous 2 à la fois Aussi, l'un la nourrira, et l'autre lui versera le montant (chez sa mère)</i>.
+Si la fille se marie, son époux lui donnera la nourriture, et les 2 maris de la mère lui donneront chacun la valeur de la nourriture. Si les 2 maris de la mère sont morts, leurs propres filles ne pourront réclamer leur nourriture que sur les biens restés libres<sup class="footnote-marker">2</sup><i class="footnote"> Non sur les biens vendus, car elles ne sont qu'héritières, non créancières</i> tandis que la fille en question est considérée comme créancière, et elle peut prendre même des biens vendus après cet engagement. Les hommes prévoyants écrivent dans l’engagement: “Je m’engage à nourrir ta fille pendant 5 ans aussi longtemps que tu sera avec moi<sup class="footnote-marker">3</sup><i class="footnote"> Cette clause affranchit le mari de toute obligation envers une fille étrangère, aussitôt qu'il répudie sa femme, ou qu'il meurt</i>”.
+Si la veuve<sup class="footnote-marker">4</sup><i class="footnote"> Elle a le droit de réclamer les frais de sa nourriture sur les biens de l'héritage</i> dit aux héritiers: “Je ne veux pas quitter la maison de mon mari”, les héritiers ne peuvent pas lui dire: “Va chez ton père, ou dans ta famille, et nous te nourrirons là-bas”; mais ils sont obligés de la garder, de la nourrir là et de lui donner un logement selon son rang –<sup class="footnote-marker">5</sup><i class="footnote"> La Guemara tout au long sur ce entier se trouve traduite traité (Kilayim 9, 4) (t 2, p 315-321)</i>. Si, au contraire, elle veut rester dans sa famille, les héritiers peuvent lui dire: “Nous te nourrirons si tu restes chez nous; mais nous ne te nourrirons pas si tu n’est pas chez nous”. Si elle allègue un motif moral, en disant qu’elle est jeune et qu’elle ne veut pas rester avec des jeunes gens, les héritiers sont obligés de la nourrir dans sa famille.
+Tant que la veuve reste dans sa famille<sup class="footnote-marker">6</sup><i class="footnote"> Et que les héritiers lui donnent sa nourriture, ajoute Rashi</i>, il n’y a pas de prescription pour le douaire (dû); si elle reste dans la maison de son mari, il y a prescription au bout de 25 ans; car, dans ce long espace de temps, elle a dû profiter des héritiers<sup class="footnote-marker">7</sup><i class="footnote"> Ou faire profiter ses amis et voisins pour le montant du douaire</i>. C’est ce que R. Meir a dit au nom de R. Simon b. Gamliel. Les autres sages disent au contraire: Tant qu’elle est dans la maison de son mari, il n’y a pas de prescription pour le douaire<sup class="footnote-marker">8</sup><i class="footnote"> Car, dit Rashi, on ne peut pas conclure de son long silence qu'elle y ait renoncé, puisque le silence s'explique par les égards qu'elle a pu avoir envers les héritiers qui l'ont bien traitée</i>; mais si elle est dans sa famille, il y a prescription au bout de 25 ans<sup class="footnote-marker">9</sup><i class="footnote"> On peut conclure de son long silence qu'elle y a renoncé</i>. Si elle est morte, le douaire sera rappelé par les héritiers jusqu’à 25 ans<sup class="footnote-marker">10</sup><i class="footnote"> Donc, dit Rashi, ces héritiers doivent protester avant ce terme pour ne pas perdre leur droit sur cet acte</i>.
+
+Chapter 13
+
+Il y avait à Jérusalem deux juges criminels (célèbres), Admon et Hanan b. Abisalom. On a de Hanan 2 sentences, et d’Admon 7. Si un individu émigre dans une province d’outre-mer et que sa femme réclame la nourriture, Hanan dit qu’elle devra l’obtenir sans serment préalable; elle est seulement tenue de prêter serment qu’elle ne possède rien des biens de son mari, lorsqu’on apprend qu’il est mort, et qu’à la suite de ce décès elle réclame le douaire. Mais les fils des grands-prêtres disent qu’elle doit prêter serment de suite<sup class="footnote-marker">1</sup><i class="footnote"> Pour être nourrie</i>, et plus tard<sup class="footnote-marker">2</sup><i class="footnote"> Pour avoir le douaire</i>. R. Dossa b. Horkinos adopte leur opinion; tandis que R. Yohanan b. Zacaï, adoptant l’avis de Hanan, dit qu’il suffit de lui faire prêter serment après le décès du mari.
+Un individu a émigré, et un étranger a nourri sa femme; en ce cas, l’étranger ne peut rien réclamer d’après Hanan; mais d’après les fils des grands prêtres, il peut se faire rembourser, en affirmant par serment la somme de ses dépenses. R. Dossa b. Horkinos confirme l’avis de ces derniers. R. Yohanan b. Zacaï au contraire approuve ce que Hanan dit, car cet étranger équivaut à celui qui aurait mis son argent sur le front d’un cerf (où il se perdra très probablement).
+D’Admon on a 7 sentences. Un individu est mort, il a laissé des fils et des filles. Si l’héritage est considérable, les fils sont les héritiers et les filles ont droit à la nourriture; mais si l’héritage est insuffisant, les filles sont nourries<sup class="footnote-marker">3</sup><i class="footnote"> Cf ci-dessus, (4, 6)</i> et les fils n’auront rien, quand même ils seraient obligés de mendier. Mais Admon dit: “Parce que je suis un garçon, j’aurais perdu (c’est insensé)”. R. Gamliel dit qu’Admon a raison.
+Si quelqu’un réclame à son prochain un certain nombre de cruches d’huile<sup class="footnote-marker">4</sup><i class="footnote"> V. (Shevouot 6, 4)</i>, et que celui-ci reconnaît seulement devoir des cruches vides, Admon dit: puisque le défendeur reconnaît une partie de la demande, il devra prêter serment pour le reste (qu’il ne le doit pas); les autres sages disent que ce n’est nullement là une admission partielle de la demande. R. Gamliel dit: j’approuve la justesse de l’opinion émise par R. Admon.
+Si quelqu’un s’est engagé à donner une certaine somme d’argent à son gendre (pour le mariage de sa fille), et qu’il ne tienne pas sa parole<sup class="footnote-marker">5</sup><i class="footnote"> Littéralement: et il lui tend le pied</i>, la femme est obligée de rester vieille fille<sup class="footnote-marker">6</sup><i class="footnote"> Elle ne peut rien réclamer, ni provision, ni divorce de son mari</i>. Selon Admon, la fille peut dire à son fiancé: “Si j’avais pris des engagements moi-même, tu aurais raison; je ne suis pas responsable de ceux de mon père, épouse-moi, ou divorçons”. R. Gamliel donne raison à Admon.
+Si quelqu’un conteste à autrui la propriété d’un champ et son nom se trouve signé sur l’acte de vente à titre de témoin<sup class="footnote-marker">7</sup><i class="footnote"> "C a vendu un terrain à B; A a signé comme témoin l'acte de cette vente Maintenant, le même A prétend qu'il était lui-même le propriétaire du terrain, que C n'en était que l'usurpateur, et il veut que B le lui rende B répond à A que, s'il (A) avait des prétentions fondées sur ce terrain, celui-ci n'aurait pas signé l'acte de vente fait par C, qui n'aurait été que l'usurpateur"</i>, d’après Admon, le demandeur peut prétendre qu’il est content de pouvoir s’adresser au 2e plutôt qu’au 1er, plus dur que lui (dont il a peur). Les autres sages disent que le demandeur a perdu ses droits à cause de sa signature apposée. Il a aussi perdu ses droits si le champ a été désigné par le voisinage d’une autre propriété<sup class="footnote-marker">8</sup><i class="footnote"> "Si C a vendu à un autre, non pas le terrain en litige, mais une terre voisine, qui a été circonscrite dans l'acte de vente par tous les terrains qui l'entourent; par exemple du côté de l'Est, elle est contiguë au terrain d'un tel, du côté de l'Ouest au terrain de C qui est précisément le terrain en litige; dans ce cas, A, qui a signé comme témoin cet acte de vente, a perdu ses droits sur le terrain en litige; car, s'il en était propriétaire, il n'aurait pas dû signer un acte où ce terrain est désigné comme la terre de C"</i>.
+Un homme est allé au-delà des mers. A son retour, il ne retrouve plus le chemin de son champ (et il veut que des voisins lui fassent un sentier). Admon dit qu’il peut réclamer un sentier, qu’on fera le plus court possible; mais les autres docteurs disent qu’il ne peut rien réclamer; il devra se frayer un chemin dut-il coûter cent maneh, ou y passer en volant en l’air.
+Quelqu’un (A) présente un acte de créance contre son prochain (B); ce dernier conteste la valeur de cet acte<sup class="footnote-marker">9</sup><i class="footnote"> Il se fonde sur un acte de vente par lequel le même A lui a vendu un terrain postérieurement à la créance</i>. Selon Admon, B peut dire à A: “Si je devais réellement de l’argent, tu aurais plutôt réclamé cette dette que de me vendre ton terrain”. Les autres docteurs l’obligent de payer la créance, en alléguant que le créancier a agi par prudence en lui vendant le terrain, afin d’avoir un terrain servant de gage.
+Deux hommes se présentent réciproquement des actes de créances (A à B, et B à A). D’après Admon, l’un peut dire à l’autre: “Si je te devais de l’argent, tu ne serais pas venu en emprunter chez moi”. Selon les autres sages, chacun peut faire valoir son contrat.
+On a divisé la Palestine en 3 parties pour les mariages: la Judée, la Galilée et la Pérée (au-delà du Jourdain)<sup class="footnote-marker">10</sup><i class="footnote"> V.Neubauer, Géographie, p 55</i>. Si un homme épouse une femme dans une de ces 3 divisions, il ne peut pas la forcer d’aller avec lui dans une ville d’une autre division. Dans la même division, il peut mener la femme d’une ville dans une autre, ou d’un bourg à l’autre; cependant, si elle est d’une petite ville, il ne peut la forcer d’aller avec lui dans une grande, ni à l’inverse. Si elle était dans un endroit où il est agréable de demeurer, il ne peut pas la forcer d’aller avec lui dans un vilain endroit<sup class="footnote-marker">11</sup><i class="footnote"> Loi établie en faveur de la femme</i>, tandis que l’on peut la faire passer d’un vilain dans un beau. R. Simon b. Gamliel dit: même en ce dernier cas, on ne peut pas la contraindre; car, même une belle demeure inusitée peut nuire à la santé.
+Tous peuvent conduire en Palestine, mais non pas en faire sortir; de même, tous peuvent conduire à Jérusalem, mais non pas en faire sortir. Si un individu a épousé une femme en Palestine et s’il a divorcé avec elle en Cappadoce<sup class="footnote-marker">12</sup><i class="footnote"> C-à-d hors de la Palestine Ce terme a paru si étrange à Maïmonide qu'il lui a donné pour équivalent l'hébreu Kaftor, ou l'arable Timiati (selon les éditions), ou plutôt Demiat (selon le ms De Londres, Oriental mss, n° 2391), mot pour lequel Obadia de Bertinoro a: Damat</i>, il lui paye le douaire avec les monnaies de la Palestine (qui sont inférieures à celles de l’autre pays). S’il l’a épousée à Cappadoce, et le divorce a lieu en Palestine, il paye également avec les monnaies de la Palestine; R. Simon b. Gamliel dit qu’en ce cas, il paye avec les monnaies de Cappadoce. S’il l’a épousée à Cappadoce et répudiée sur place, il la paye avec de l’argent de ce dernier pays.
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diff --git "a/txt/Mishnah/Seder Nashim/Mishnah Ketubot/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].txt" "b/txt/Mishnah/Seder Nashim/Mishnah Ketubot/English/Mischnajot mit deutscher \303\234bersetzung und Erkl\303\244rung. Berlin 1887-1933 [de].txt"
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@@ -0,0 +1,158 @@
+Mishnah Ketubot
+משנה כתובות
+Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]
+https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung
+
+Mishnah Ketubot
+
+
+
+Chapter 1
+
+Eine<sup class="footnote-marker">1</sup><i class="footnote"> Während die Mischna bei <span dir="rtl">איש</span> und <span dir="rtl">אשה</span> gewöhnlich den Artikel hinzufügt, wie Kid. I, 1, II, 1 u. s. w., heisst es hier <span dir="rtl">בתולה</span> ohne Artikel, weil vom Manne und der Frau in Bezug auf Eheschliessung in der Schrift (Deut. 24, 1) die Rede ist und die Mischna somit auf die hier genannten Personen hinweist; von der Jungfrau hingegen spricht die Schrift in Bezug auf die Eheschliessung nicht (Tos.). Der Gleichmässigkeit wegen fehlt der Artikel auch bei <span dir="rtl">אלמנה</span>.</i> Jungfrau wird am<sup class="footnote-marker">2</sup><i class="footnote"> In der Mischna des jerus. Talmud, des R. Alfasi sowie der ed. princ. ist die Lesart <span dir="rtl">ביום</span>. Das <span dir="rtl">ל׳</span> ist hier temporal gebraucht, wie Gen. 49,27, Koh. 11,6, wo das <span dir="rtl">לערב</span> dem vorhergehenden <span dir="rtl">בבקר</span> parallel ist. Vielleicht soll auch durch <span dir="rtl">ליום</span> hier angedeutet werden, dass die Hochzeit unter allen Umständen „erst“ am vierten Tage stattzufinden, dass man mit ihr „bis zum“ vierten Tage zu warten hat, selbst wenn sie eigentlich schon früher erfolgen könnte; s. weiter Note 8.</i> vierten Tage<sup class="footnote-marker">3</sup><i class="footnote"> Der Tag ist hier buchstäblich zu nehmen. Die Eheschliessung soll nicht erst in der Nacht zum Donnerstag geschehen, da zu fürchten ist, dass der Mann durch die Hochzeitsfeierlichkeit und die Erledigung der Ketuba nicht mehr dazu kommen wird, seiner Frau in dieser Nacht beizuwohnen.</i> [der Woche], eine Witwe<sup class="footnote-marker">4</sup><i class="footnote"> Deren Mann gestorben ist, nachdem er ihr beigewohnt (Tos. R. Ak. Eger). Wenn sie jedoch nach vollzogener Ehe, aber vor erfolgtem Coitus Witwe wurde, so soll ihre Hochzeit am Mittwoch erfolgen; denn wenn auch die Klage wegen der fehlenden Jungfrauschaft gegen sie nicht erhoben werden kann (s. M. 4), so gilt dies nur in Bezug auf die Höhe der Ketuba, aber nicht hinsichtlich der Frage, ob sie nicht vielleicht dem zweiten Manne zur Ehe verboten ist (s. weiter Note 8).</i> am fünften Tage geehelicht, denn<sup class="footnote-marker">5</sup><i class="footnote"> Die Mischna begründet nur die Vorschrift betreffs der Jungfrau.</i> zweimal in der Woche halten die Gerichtshöfe in den Städten Sitzungen ab, am zweiten und am fünften Tage [der Woche]<sup class="footnote-marker">6</sup><i class="footnote"> Nach B. kamma 82a hatte Esra die Anordnung getroffen, dass an diesen beiden Tagen beim Gottesdienste aus der Thora vorgelesen werden sollte; da nun zu diesem Zwecke die Leute in den Städten zusammentrafen, so sollten an diesen Tagen auch die Gerichtssitzungen stattfinden.</i>, sodass er (der Gatte), falls er wegen der Jungfrauschaft Klage zu führen hat,<sup class="footnote-marker">7</sup><i class="footnote"> D. h. wegen nicht vorgefundener Zeichen der Jungfrauschaft, postulatio de praerepta virginitate; er behauptet, es sei ihr nach dem ersten Coitus kein Blut abgegangen oder er habe hierbei keinen Widerstand (am Hymen) gefunden. Der erste Einwand kann gegen jede Jungfrau ohne Rücksicht auf das Alter erhoben werden, der letztere nur bei Jungfrauen bis zum Alter von 12½ Jahren.</i> gleich am folgenden Morgen zum Gericht gehen kann.<sup class="footnote-marker">8</sup><i class="footnote"> Um die Klage vorzubringen. Wenn längere Zeit zwischen der Eheschliessung und dem Gerichtstage liegt, ist zu fürchten, dass sein Unwille sich legt und er von der Klage absteht und sie als Gattin behält. Wenn er aber behauptet, die Zeichen der Jungfrauschaft nicht vorgefunden zu haben, so darf er die Ehe mit ihr nicht fortsetzen, denn es wäre möglich, dass die Frau in der Zeit zwischen der Verlobung (<span dir="rtl">ארוסין</span>, zu der auch die Trauung gehört) und der Heimführung Unzucht getrieben hat, wodurch sie ihm zur Ehe verboten wird; s. Sota V, 1. Dies gilt zunächst nur in zwei Fällen: 1) Bei einem Priester, der diese Klage erhebt; deun hier waltet nur ein Zweifel ob, nämlich der, ob die Verführung vor oder nach der Eheschliessung geschah; ob jene aber mit ihrem Willen oder gegen diesen erfolgte, ist gleichgültig, da auch eine Vergewaltigte dem Priester zur Ehe verboten ist (s. Ket. II, Note 51). 2) Bei einer Kleinen, die in einem Alter von weniger als 3 Jahren von ihrem Vater an einen Israeliten verheiratet wurde. Wenn hier der Mann, der sie heimgeführt hat, nachdem sie das dritte Lebensjahr vollendet hatte, die Klage erhebt, er habe keine Jungfrauschaft vorgefunden, so darf er die Ehe mit ihr nicht fortsetzen, da nur ein Zweifel obwaltet, ob sie nämlich freiwillig oder gezwungen Unzucht getrieben hat; der Zweifel aber, ob dies vor oder nach der Verheiratung durch den Vater geschehen, ist hier unzulässig, da im ersteren Falle, d. i. wenn sie noch nicht 3 Jahre alt war, die Zeichen der Jungfrauschaft sich wieder einstellen würden (s. Nidda V, 4). Nur für diese beiden Fälle wäre eigentlich die Anordnung der Mischna nötig, die Hochzeit auf Mittwoch festzusetzen, damit event. sofort am folgenden Tage das Gericht entscheiden kann, ob die Ehe fortgesetzt werden darf oder nicht; und wenn bezüglich der Übertretung eines Verbotes der Thora nur ein Zweifel obwaltet, so ist in erschwerendem Sinne zu entscheiden (<span dir="rtl">ספק דאוריתא לחומרא</span>). In jedem andren Falle aber dürfte die Ehe sicherlich fortgesetzt werden, obgleich der Mann behauptet, die Zeichen der Jungfrauschaft nicht vorgefunden zu haben; denn es waltet hier ein doppelter Zweifel ob, erstens ob sie vor oder nach der Verlobung Unzucht getrieben, und selbst wenn letzteres der Fall gewesen, ist es fraglich, ob dieses mit ihrem Willen oder gegen diesen geschehen ist. Die Frau aber, die vergewaltigt wurde, darf die Ehe mit ihrem Manne fortsetzen (Ket. 51b). Nur durch Zeugen könnten diese Zweifel behoben werden. Darum haben die Rabbinen die Ehe einer jeden Jungfrau auf Mittwoch festgesetzt, damit, falls der Mann Einwände erhebt, das Gericht sofort die Frage prüfen und Zeugen vernehmen kann. — Nun könnte eigentlich die Hochzeit einer Jungfrau auch am Sonntag stattfinden, da ja am Tage darauf das Gericht gleichfalls Sitzungen abhielt. Die Weisen waren jedoch bestrebt, das Wohl der jüdischen Jungfrauen zu fördern und wollten, dass der Mann 3 Tage mit den Vorbereitungen des Hochzeitstages sich beschäftige; diese 3 Tage sollten aber nicht durch den Sabbat unterbrochen werden (Ket. 2a). Desgleichen waren die Weisen auf das Wohl der Witwe bedacht und wollten, dass der Mann sich mit ihr 3 Tage freue und sich der Arbeit enthalte. Die geeignetsten Tage waren deshalb die 3 letzten Tage der Woche, zu denen der Sabbat gehört, an dem er ohnedies nicht arbeiten darf. Wäre aber die Hochzeit an einem andren Wochentage zulässig, so wäre zu fürchten, dass der Mann am Tage darauf sofort seiner Beschäftigung nachgeht.</i>
+Eine Jungfrau erhält als Ketuba 200 [Denar],<sup class="footnote-marker">9</sup><i class="footnote"> Der Name dieser gangbaren Münze, Denar oder Sus, wird oft ausgelassen. Der Denar in Silber war der vierte Teil des Sela (Maaser scheni II, 9); ein Sela entsprach dem Schekel der Thora nach der zur Zeit des zweiten Tempels erfolgten Erhöhung seines Wertes um ein Fünftel, also = 1, 2 Schekel. Da nun ein Denar nach heutigem Gelde etwa ⅔ Mark entspricht (s. Zuckermann, über talm. Münzen und Gewichte, Anhang II), so wären 200 Denare = 133,33 M., vermehrt um ⅕ dieser Summe, 26,67 M., also = 160 M. Für die Höhe der Ketuba einer Jungfrau waren die Fälle Ex. 22,16 und Deut. 22,29 bestimmend, in denen eine Summe von 50 Silberschekel zu zahlen ist. — In welchem Gelde diese Summe zu zahlen war, hängt von der Frage ab, ob die Ketuba als Institution der Thora oder der Rabbinen aufgefasst wird (s. Einleitung). Nach der ersteren Auffassung müsste die Zahlung in tyrischem Gelde (<span dir="rtl">כסף צורי</span>), nach der letztern in Provinzialgeld (<span dir="rtl">כסף מדינה</span>) geschehen, da als Regel galt: Alle in der Thora angeführten Summen Silbergeldes sind nach tyrischem Gelde, alle nachbiblischen nach Provinzialgeld zu berechnen, Kid. 11b. Die Provinzialmünze enthielt aber nur den achten Teil an Silber im Vergleich zu der entsprechenden jerusalemischen oder tyrischen Münze. R. Ascher jedoch nahm an, dass, obgleich die Ketuba selbst nur rabbinisch ist, die Rabbinen die Zahlung derselben nach tyrischem Gelde bestimmt hätten.</i> eine Witwe [nur] cine Mine.<sup class="footnote-marker">10</sup><i class="footnote"> Mine = μνᾶ = 100 Denar. Ein Münzstück in der Grösse einer Mine ist im Talmud nicht bekannt. Der Ausdruck scheint eher von dem Gewicht (s. Ket. V, 8) hergenommen zu sein und die bestimmte Summe von 100 Denar zu bezeichnen; vgl. Zuckermann, S. 25.</i> Eine Jungfrau, die nach der Verlobung<sup class="footnote-marker">11</sup><i class="footnote"> Jedoch vor der Heimführung seitens des ersten Gatten.</i> Witwe oder geschieden oder eine Chaluza<sup class="footnote-marker">12</sup><i class="footnote"> Eine Witwe, die der Bruder des Mannes, mit dem sie verlobt war, nach dessen Tode nicht geehelicht, der er vielmehr die Chaliza erteilt hat; s. Deut. 25, 5—10 und Jeb. Einleitung.</i> wurde, erhält<sup class="footnote-marker">13</sup><i class="footnote"> Wenn sie eine zweite Ehe schliesst.</i> 200 Denar,<sup class="footnote-marker">14</sup><i class="footnote"> Da sie noch als Jungfrau gilt.</i> und es kann gegen sie die Klage wegen der Jungfrauschaft erhoben werden.<sup class="footnote-marker">15</sup><i class="footnote"> Wenn der [zweite] Gatte die Zeichen der Jungfrauschaft nicht vorfindet, so braucht er die Ketuba nicht zu bezahlen, da er sie nur geheiratet hat in der begründeten Annahme, dass sie noch Jungfrau sei.</i> Eine Proselytin oder eine Gefangene oder eine Sklavin, die ausgelöst<sup class="footnote-marker">16</sup><i class="footnote"> Die Reihenfolge der Verba ist der der Subjecte nicht parallel, wie dies in der Mischna öfter der Fall ist. Nach Tos. Jomtow ist hier die Reihenfolge der Verba absichtlich so gewählt: es ist zuerst von <span dir="rtl">שנפדו</span> die Rede, weil die Pflicht, Gefangene auszulösen, eine sehr heilige ist (s. B. batra 8a, Jore dea 252,2); sodann folgt <span dir="rtl">שנתגירו</span>, weil man den Proselyten, der in das Judentum aufgenommen sein will, nicht zurückweisen darf, wenngleich man ihn zum Uebertritt nicht veranlassen soll; zuletzt folgt <span dir="rtl">שנשתחררו</span>, weil man durch die Freilassung des heidnischen Sklaven ein Gebot der Schrift, Lev. 25,46 übertritt.</i> oder [zum Judentum] übergetreten war<sup class="footnote-marker">17</sup><i class="footnote"> Da bei einer Minderjährigen von einer freien Willenserklärung nicht die Rede sein kann, so muss hier ihr Vater oder ihre Mutter mit ihr zugleich übergetreten sein; vgl. Ket. IV, 3.</i> oder freigelassen wurde, bevor sie drei Jahre und einen Tag alt war,<sup class="footnote-marker">18</sup><i class="footnote"> Sodass, wenn sie damals vergewaltigt worden wäre, die Zeichen ihrer Jungfrauschaft sich von selbst wieder einstellen würden; Nidda V, 4.</i> erhält als Ketuba zweihundert Denar, und es kann gegen sie die Klage wegen der Jungfrauschaft erhoben werden.<sup class="footnote-marker">15</sup><i class="footnote"> Wenn der [zweite] Gatte die Zeichen der Jungfrauschaft nicht vorfindet, so braucht er die Ketuba nicht zu bezahlen, da er sie nur geheiratet hat in der begründeten Annahme, dass sie noch Jungfrau sei.</i>
+Wenn ein Erwachsener einer Minderjährigen<sup class="footnote-marker">19</sup><i class="footnote"> Unter drei Jahren und einem Tage.</i> oder ein Minderjähriger<sup class="footnote-marker">20</sup><i class="footnote"> Unter neun Jahren und einem Tage.</i> einer Erwachsenen beiwohnt,<sup class="footnote-marker">21</sup><i class="footnote"> Ohne dass die Erwachsene hierdurch die Jungfrauschaft verliert, denn die Beiwohnung seitens eines Knaben unter 9 Jahren ist wirkungslos, Nid. V, 4; vgl. auch Jeb. X, Note 85.</i> oder wenn sie durch Holz verletzt ist,<sup class="footnote-marker">22</sup><i class="footnote"> Und dadurch die Jungfrauschaft verloren hat.</i> so beträgt ihre Ketuba 200 Denar;<sup class="footnote-marker">23</sup><i class="footnote"> Wenn sie später eine Ehe schliesst und kein Vorbehalt gemacht wird.</i> dies sind die Worte des R. Meir. Die Weisen aber sagen: Die Ketuba einer durch Holz Verletzten beträgt nur eine Mine.<sup class="footnote-marker">24</sup><i class="footnote"> Weil infolge der Verletzung ihr jungfräulicher Reiz geschwunden ist (<span dir="rtl">בטל חנה</span>). Im Sinne der Weisen entscheidet auch die Halacha.</i>
+Eine Jungfrau, die nach der Hochzeit<sup class="footnote-marker">25</sup><i class="footnote"> D. h. nachdem der erste Gatte die Eheschliessung unter dem Trauhimmel vollzogen, aber bevor er ihr beigewohnt. Sie behauptete und konnte durch Zeugen beweisen, dass sie ihm keine Gelegenheit gegeben, ihr beizuwohnen.</i> Witwe oder geschieden oder eine Chaluza<sup class="footnote-marker">26</sup><i class="footnote"> Es versteht sich eigentlich von selbst, dass die Chaluza nur eine Mine erhält, da sie ja ohnedies bereits Witwe ist und eine Frau, die nach erfolgter Eheschliessung (<span dir="rtl">נשואין</span>) verwitwet ist, nur eine Mine erhält; die Mischna nennt hier die Chaluza nur wegen des Parallelismus mit Mischna 2. Oben betrug die Ketuba der Chaluza 200 Denar, obgleich sie Witwe war, da sie bereits nach der Verlobung verwitwet ist, hier aber beträgt ihre Ketuba nur 100 Denar.</i> wurde, erhält<sup class="footnote-marker">13</sup><i class="footnote"> Wenn sie eine zweite Ehe schliesst.</i> als Ketuba nur eine Mine, und es kann gegen sie die Klage wegen Jungfrauschaft nicht erhoben werden.<sup class="footnote-marker">27</sup><i class="footnote"> Wenn er die Zeichen der Jungfrauschaft nicht vorfindet, kann er nicht die Zahlung der Mine verweigern, indem er behauptet, er sei betrogen, da er sie nur in der Annahme geheiratet habe, dass sie Jungfrau sei.</i> Eine Proselytin oder eine Gefangene oder eine Sklavin, die ausgelöst oder übergetreten war oder freigelassen wurde, nachdem<sup class="footnote-marker">28</sup><i class="footnote"> Das <span dir="rtl">יתרות</span> der Mischna ist nicht buchstäblich zu nehmen, sondern nur dem <span dir="rtl">פחותות</span> in Mischna 2 gegenübergestellt; denn die Beiwohnung eines Mädchens an dem Tage, da es gerade 3 Jahre und einen Tag alt wird, hat bereits rechtliche Folgen, s. Nidda V,4. (S. Straschun zu Ket. 11b).</i> sie drei Jahre und einen Tag alt war, erhält als Ketuba nur eine Mine,<sup class="footnote-marker">29</sup><i class="footnote"> Denn da sie unter Heiden oder unter fremder Gewait lebten, wird vermutet, dass man ihnen bereits beigewohnt.</i> und es kann gegen sie die Klage wegen der Jungfrauschaft nicht erhoben werden.
+Wenn jemand in Judäa im Hause seines Schwiegervaters ohne Zeugen<sup class="footnote-marker">30</sup><i class="footnote"> Es ist niemand zugegen, während er mit seiner Verlobten zusammen ist, wie dies in Judäa Sitte war, s. Jeb. IV, Note 74.</i> isst, so kann er die Klage wegen Jungfrauschaft nicht erheben, weil er bereits mit ihr (der Braut) allein war.<sup class="footnote-marker">31</sup><i class="footnote"> Und er im Verdachte steht, ihr beigewohnt zu haben.</i> Sowohl die Witwe [die Tochter] eines Israeliten<sup class="footnote-marker">32</sup><i class="footnote"> D. i. eines Nichtpriesters.</i> als die Witwe [die Tochter] eines Priesters erhält als Ketuba nur eine Mine. Der Gerichtshof der Priester<sup class="footnote-marker">32a</sup><i class="footnote"> Ueber dieses richterliche Collegium s. Graetz in Frankels Monatsschr. 1887, S. 116ff.</i> erhobjedoch für eine Jungfrau<sup class="footnote-marker">33</sup><i class="footnote"> Die Tochter eines Priesters, die einen Priester oder einen Israeliten geheiratet.</i> 400 Sus,<sup class="footnote-marker">34</sup><i class="footnote"> = Denar, s. Note 9. Die Ketuba der jungfräulichen Priestertöchter wurde verdoppelt, um den Gatten die Ehescheidung zu erschweren, da es für jene als Glieder des bevorzugten Priesterstandes eine grössere Zurücksetzung war, geschieden zu werden, als für andre Frauen.</i> ohne dass die Weisen es ihm verwehrten.<sup class="footnote-marker">35</sup><i class="footnote"> Sie fürchteten nicht, dass Frauen, die nicht Priestertöchter waren, sich beleidigt fühlen könnten.</i>
+Wenn jemand eine Frau ehelicht und bei ihr die Zeichen der Jungfrauschaft nicht findet, sie dann erklärt: „[erst] nachdem du dich mit mir verlobt hast, bin ich vergewaltigt worden, es ist also dein Feld<sup class="footnote-marker">36</sup><i class="footnote"> In den Talmudausgaben <span dir="rtl">שדהו</span>; demnach wäre <span dir="rtl">ונסתחפה שדהו</span> nicht mehr die Rede der Frau.</i> verwüstet<sup class="footnote-marker">37</sup><i class="footnote"> <span dir="rtl">סחף</span>, das sich in der Bibel an zwei Stellen findet, ist nach Gesenius Wörterbuch = <span dir="rtl">سحف</span> = abscheren, abreissen, dann zerstören, niederwerfen; nach Delitzsch, Prolegomena S. 180 ist es nicht mit jenem arab. Stamm, sondern mit dem assyrischen sahâpu = niederwerfen, zusammenzustellen. Die Mischna ed. Lowe liest hier <span dir="rtl">ניסחפה</span>, cf. Jerem. 46, 15.</i> worden“,<sup class="footnote-marker">38</sup><i class="footnote"> D. h. du hast den Schaden zu tragen, und ich habe die volle Ketuba von 200 Denar zu beanspruchen.</i> jener<sup class="footnote-marker">39</sup><i class="footnote"> <span dir="rtl">הלה</span>, das <span dir="rtl">ל</span> mit vorgesetztem Artikel, ist in der Mischna für das Pronomen <span dir="rtl">זה</span> oder <span dir="rtl">הלזה</span> sehr gebräuchlich, s. B. mezia III, 2; <span dir="rtl">הוא . . וחלה</span> Schebuot VII, 1; <span dir="rtl">זה . . והלה</span> ibid. VI, 7. Der Plural dazu ist <span dir="rtl">הללו</span> (z. B. Abot V, 19), contrahiert aus <span dir="rtl">הלה</span> und <span dir="rtl">אלו</span>. Vgl. Barth, Americ. journ. of semit. lang, and liter. XIII, S. 6.</i> aber behauptet: „nicht so [war es],<sup class="footnote-marker">40</sup><i class="footnote"> S. Jeb. VIII, Note 23. In unsrem Falle kann das <span dir="rtl">לא כי</span> nicht wie sonst eine bestimmte Behauptung einleiten, da der Mann hier nicht mit Bestimmtheit wissen kann, wann sie die Jungfrauschaft verloren hat; es ist auch anzunehmen, dass er sie, wenn ihm der Zeitpunkt bekannt gewesen wäre, nicht geheiratet hätte. Seine Aussage ist also nur eine Vermutung.</i> sondern bevor ich mich mit dir verlobt habe, mein Kauf war also ein irrtümlicher“,<sup class="footnote-marker">41</sup><i class="footnote"> Und du hast eine Ketuba überhaupt nicht zu beanspruchen.</i> so sagen Rabban Gamliel und R. Elieser: sie ist beglaubt;<sup class="footnote-marker">42</sup><i class="footnote"> Denn für sie galt die Präsumtion (<span dir="rtl">חזקה</span> s. Jeb. XV, Note 59), dass sie Jungfrau war, da sie als solche geboren ist, und diese Gewissheit kann durch den Zweifel, ob sie zur Zeit der Verlobung noch Jungfrau war, nicht aufgehoben werden. Die Aussage der Frau gewinnt noch durch die Erwägung an Glaubwürdigkeit, dass sie ja auch hätte sagen können, sie habe sich an einem Stück Holz verletzt und dadurch die Jungfrauschaft verloren, eine Behauptung, die der Mann nicht widerlegen könnte. Da sie dieses aber nicht vorgab, obgleich sie als Verletzte zur Priesterehe nicht untauglich wäre, sondern einräumte, dass sie vergewaltigt worden und als solche zur Priesterehe untauglich sei, darf man ihr auch glauben, dass sie erst nach der Verlobung ihre Jungfrauschaft verloren habe. Im Talmud wird dieses Beweismittel „aus dem Umstande, dass jemand eine widerlegbare oder antastbare Tatsache angiebt, während er eine andre unantastbare hätte vorbringen können“, <span dir="rtl">מגו</span> genannt. Nun wird zwar dieses Beweismittel in dem Falle, wo durch seine Anwendung jemand aus seinem bisherigen Besitze verdrängt werden soll, verworfen (<span dir="rtl">מגו להוציא</span>, s. Tos. B. mezia 2a, Stw. <span dir="rtl">וזה</span>); es dürfte hier demnach der Frau das Princip von <span dir="rtl">מגו</span> nicht zu statten kommen, da bei dessen Anwendung der Mann gezwungen würde, einen Teil seines Besitzes, die 200 Denar, herzugeben. Es ist jedoch zu bedenken, dass hier die Frau mit Bestimmtheit (<span dir="rtl">ברי</span>) behauptet, sie sei zur Zeit der Verlobung noch Jungfrau gewesen, während der Mann nur einen Zweifel (<span dir="rtl">שמא</span>) dagegen geltend macht; in solchem Falle aber gilt der Grundsatz: <span dir="rtl">ברי ושמא ברי עדיף </span>, dass der im Rechte ist, der das Bestimmte behauptet, s. B. mezia VIII, Note 8. Es sind daher die Momente, die zu Gunsten der Frau sprechen, überwiegend, und deshalb ist hier der Frau das Beweismittel von <span dir="rtl">מגו</span> zuzubilligen. (Vgl. den Kommentar <span dir="rtl">בית שמואל</span> zu Eb. haëser 68, 9.)</i> R. Josua aber sagt: wir verlassen uns nicht auf ihre Aussage,<sup class="footnote-marker">43</sup><i class="footnote"> Eigentlich: wir leben nicht von ihrem Munde, sind von ihrer Aussage nicht abhängig.</i> sie gilt vielmehr als eine, der man schon vor der Verlobung beigewohnt und die ihn (ihren Gatten) betrogen hat, bis sie einen Beweis für ihre Behauptung erbringt.<sup class="footnote-marker">44</sup><i class="footnote"> Für R. Josua ist der Umstand entscheidend, dass das Geld, welches die Frau beansprucht, sich bisher im Besitze des Mannes befand, es kann aber niemand aus seinem Besitze verdrängt werden, solange der Gegenanspruch nicht vollkommen erwiesen ist. Die Frau aber kann ihren Anspruch nicht erweisen und erhält daher auch nicht eine Mine. Die Halacha entscheidet jedoch nach der ersteren Ansicht.</i>
+Wenn sie erklärt: „ich bin<sup class="footnote-marker">45</sup><i class="footnote"> Nach der Verlobung, jedoch vor der Eheschliessung. Diese Mischna ist die Fortsetzung der vorhergehenden.</i> durch Holz verletzt“,<sup class="footnote-marker">46</sup><i class="footnote"> Und habe dadurch meine Jungfrauschaft verloren und eine Mine als Ketuba zu beanspruchen; s. Mischna 3.</i> er aber behauptet: „nicht so, sondern von einem Manne bist du vergewaltigt“,<sup class="footnote-marker">47</sup><i class="footnote"> S. Note 41. — <span dir="rtl">דרס</span> = bibl.-hebr. <span dir="rtl">דרך</span> (s. Fragmententargum zu Deut. 32, 29) = treten (B. kamma III, 1), dann = drücken (Sab. XXIV, 3, Chul. III, 1), niederdrücken, beiwohnen, vergewaltigen (analog <span dir="rtl">כבש</span> Jeb. VII, Note 49), wie das latein. calcare, ursprünglich = treten, dann = begatten, z. B. Columella VIII, 5, 24: Gallinae, quae velut mares cantare atque etiam calcare coeperunt, oder das deutsche „betreten“ = begatten, vom Federvieh; s. Grimm’s deutsches Wörterbuch I, 1712.</i> so sagen Rabban Gamliel und R. Elieser: sie ist beglaubt;<sup class="footnote-marker">48</sup><i class="footnote"> Da sie etwas Bestimmtes (<span dir="rtl">ברי</span>) behauptet, er aber nur einen Zweifel (<span dir="rtl">שמא</span>) dagegen geltend macht, so ist sie im Rechte; s. Note 42. Ihre Aussage gewinnt hier noch dadurch an Glaubwürdigkeit, dass (<span dir="rtl">מגו</span>) sie ja hätte sagen können, sie habe sich erst nach erfolgter Eheschliessung verletzt, was der Mann nicht widerlegen könnte; sie hätte dann Anspruch auf 200 Denar. Da sie nun diesen Einwand nicht macht, sondern zugiebt, dass sie vor der Eheschliessung verletzt ist, so ist ihre Aussage glaubwürdig. Auch hier entscheidet die Halacha in diesem Sinne.</i> R. Josua aber sagt: wir verlassen uns nicht auf ihre Aussage, sie gilt vielmehr als eine von einem Manne Vergewaltigte, bis sie einen Beweis für ihre Behauptung erbringt.<sup class="footnote-marker">49</sup><i class="footnote"> Es sind absichtlich die beiden Fälle, Mischna 6 und 7 aufgestellt. Aus dem ersten, in dem die Frau erklärt, dass sie vergewaltigt worden, soll geschlossen werden, dass, wenn sie einräumt, erst nach der Eheschliessung vergewaltigt zu sein, sie jeden Anspruch auf die Ketuba verliert, also gar nichts erhält, da sie den Mann völlig betrogen, während ein Amora der Ansicht war, dass, wenn er sie geheiratet in dem Glauben, sie sei Jungfrau, ihr aber tatsächlich jemand bereits beigewohnt hat, sie dennoch 100 Denar zu beanspruchen hat (Ket. 11b). Der zweite Fall, in dem sie erklärte, sich verletzt zu haben, will nachdrücklich betonen, dass sie, auch wenn der Mann bei der Eheschliessung von dem Verluste ihrer Jungfrauschaft nichts wusste, dennoch 100 Denar zu beanspruchen hat, während ein Amora (ibid.) der Ansicht war, dass sie in diesem Falle nichts bekommt (Ket. 13a).</i>
+Wenn man sie mit jemand auf der Strasse<sup class="footnote-marker">50</sup><i class="footnote"> In den Talmudausgaben fehlt <span dir="rtl">בשוק</span>.</i> [vertraulich] reden<sup class="footnote-marker">51</sup><i class="footnote"> Nach dem Talmud z. St. ist hier <span dir="rtl">מדברת</span> ein euphemistischer Ausdruck für <span dir="rtl">נבעלה</span>, ’„intim verkehren.“</i> sah und sie dann fragt: „wie verhält es sich<sup class="footnote-marker">52</sup><i class="footnote"> <span dir="rtl">טיב</span> = <span dir="rtl">ܛܶܐܒܳܐ</span> = Gespräch, Geräusch, dann Gerücht, Art und Weise; s. B. mezia I, 8; Targ. Jon. giebt <span dir="rtl">דבת</span>, Num. 13, 32 mit <span dir="rtl">טיב ביש</span> wieder. Mannes, über den Einfluss des Aramäischen, S. 36 erinnert an <span dir="rtl">ܡܳܐ ܛܰܒܟܳܐ؟</span> für das bibl.-hebr. <span dir="rtl">מי את</span>, Ruth 3,9. Hier also: „was für eine Bewandtnis hat es mit diesem Manne?“</i> mit diesem Manne?“ [und sie antwortet:] „es ist N. N. und er ist ein Priester“<sup class="footnote-marker">52a</sup><i class="footnote"> Oder überhaupt jemand, der sie durch seine Ehe zur Priesterehe nicht untauglich macht, ein <span dir="rtl">מיוחס</span>, ein Mann legitimer Abkunft.</i> — so sagen Rabban Gamliel und R. Elieser: sie ist beglaubt;<sup class="footnote-marker">53</sup><i class="footnote"> Da für sie die Präsumtion gilt, dass sie bisher unbescholten ist (<span dir="rtl">חזקת כשרות</span>). Sie ist demnach zur Priesterehe tauglich.</i> R. Josua aber sagt: wir verlassen uns nicht auf ihre Aussage,<sup class="footnote-marker">54</sup><i class="footnote"> Die Annahme ihrer früheren Unbescholtenheit ist durch den intimen Verkehr mit dem Manne erschüttert.</i> sie gilt vielmehr als eine, der ein Nathin<sup class="footnote-marker">55</sup><i class="footnote"> S. Jeb. II, Note 37.</i> oder ein Bastard<sup class="footnote-marker">56</sup><i class="footnote"> S. Jeb. IV, 13.</i> beigewohnt hat,<sup class="footnote-marker">57</sup><i class="footnote"> Sie ist also zur Priesterehe untauglich, vgl. Jeb. III, Note 74.</i> bis sie einen Beweis für ihre Behauptung erbringt.<sup class="footnote-marker">58</sup><i class="footnote"> Bis sie beweist, dass nur der von ihr Genannte ihr beigewohnt und dass dieser ein Priester ist.</i>
+Wenn sie schwanger ist und man sie fragt: „wie verhält es sich mit diesem Fötus?“ [und sie antwortet:] „er ist von N. N., der ein Priester ist“ — so sagen Rabban Gamliel und R. Elieser: sie ist beglaubt;<sup class="footnote-marker">59</sup><i class="footnote"> Sie sowie ihr Kind dürfen also Priester heiraten.</i> R. Josua aber sagt: wir verlassen uns nicht auf ihre Aussage, sie gilt vielmehr als von einem Nathin oder einem Bastard schwanger, bis sie einen Beweis für ihre Behauptung erbringt.<sup class="footnote-marker">60</sup><i class="footnote"> Die beiden, einander ähnlichen Fälle (Mischna 8 und 9) sind deshalb besonders aufgestellt, weil bei dem ersten gezeigt werden soll, dass, obwohl niemand sah, dass der Fremde ihr beigewohnt, R. Josua die Frau schon wegen ihres Alleinseins mit dem Fremden zur Priesterehe für ungeeignet erklärt, weil man hinsichtlich der Priesterehen mit besondrer Strenge auf Reinheit und Legitimität hielt (<span dir="rtl">מעלה עשו ביחוסין</span>); an dem zweiten Falle soll gezeigt werden, dass Rabban Gamliel die Frau und ihre Tochter zur Priesterehe für geeignet erklärt, obwohl man sicher wusste, dass der Fremde ihr beigewohnt. S. jedoch die folgende Mischna.</i>
+R. Jose sagte: einst ging ein Mädchen hinab, um aus der Quelle Wasser zu schöpfen und wurde [dabei] vergewaltigt. Da sagte R. Jochanan, Sohn Nuri’s: wenn die Mehrzahl der Einwohner<sup class="footnote-marker">61</sup><i class="footnote"> In der Mischna ed. Lowe und der ed. princ. fehlt <span dir="rtl">אנשי</span>; ebenso vorher das Wort <span dir="rtl">מים</span>.</i> der Stadt [ihre Töchter] mit Priestern verheiraten darf,<sup class="footnote-marker">62</sup><i class="footnote"> Wenn die Mehrheit der Männer legitimer Abkunft ist (<span dir="rtl">כשר</span>), sodass ihre Frauen und Töchter zur Priesterehe geeignet sind.</i> so darf jene auch einen Priester heiraten.<sup class="footnote-marker">63</sup><i class="footnote"> Da anzunehmen ist, dass ein Mann aus dieser Mehrheit ihr beigewohnt hat. — Die Halacha entscheidet jedoch, dass diese Mehrheit allein für die Zulässigkeit der Frau zur Priesterehe noch nicht ausschlaggebend ist, Der Fall muss vielmehr (Ket. 15a) sich so ereignet haben, dass die Beiwohnung seitens des Fremden an einem Scheidewege oder an einem Orte geschah, wo viel Verkehr ist, sodann muss sowohl die Mehrheit der Einwohner als auch die der Männer, die an jener Stelle verkehren, legitim sein; nur beim Zusammentreffen dieser beiden günstigen Momente darf die Frau einen Priester heiraten, weil mau bei den Priesterehen doppelte Vorsicht walten liess, s. oben Note 60. Wenn aber die Mehrheit der Männer, die in jener Stadt wohnten, illegitim (<span dir="rtl">פסול</span>) war, selbst wenn zufällig die Mehrzahl der an jener Stelle verkehrenden Männer legitim war, oder umgekehrt, so darf sie einen Priester nicht heiraten, da zu fürchten ist, dass ein Illegitimer ihr beigewohnt hat, der sie zur Priesterehe untauglich macht. Hat sie jedoch einen Priester geheiratet, so braucht die Ehe nicht getrennt zu werden. S. Eb. haëser 6, 17.</i>
+
+Chapter 2
+
+Wenn eine Frau, die verwitwet oder geschieden ist, behauptet: „du<sup class="footnote-marker">1</sup><i class="footnote"> In der Mischna zum jerus. Talmud sowie in B. batra 92b, wo diese Mischna citiert wird, ist die Lesart <span dir="rtl">נשאתי</span> = ich habe geheiratet.</i> hast mich als Jungfrau geheiratet“,<sup class="footnote-marker">2</sup><i class="footnote"> Meine Ketuba beträgt daher 200 Denar. Die Mischna handelt hier von dem Falle, dass das Document verloren gegangen ist oder von einem Orte, wo man eine Ketuba nicht zu schreiben pflegte und die Frau auch ohnedies die Zahlung derselben zu fordern berechtigt war.</i> er (der Mann) aber erklärt: „nicht so [wares], sondern als Witwe habe ich<sup class="footnote-marker">3</sup><i class="footnote"> In dem Falle, dass sie verwitwet ist, behaupten dies die Erben von ihrem Vater.</i> dich geheiratet“<sup class="footnote-marker">4</sup><i class="footnote"> Die Ketuba beträgt also nur 100 Denar.</i> — so beträgt, wenn Zeugen<sup class="footnote-marker">5</sup><i class="footnote"> Vgl. auch Mischna 10.</i> da sind, dass sie mit dem Hinuma<sup class="footnote-marker">6</sup><i class="footnote"> Dieses schwierige Wort wird schon in den Talmuden verschieden erklärt. In b. Ket. 17b erklärt es ein Amora mit <span dir="rtl">תנורא דאסא</span>, nach Raschi z. St. „eine Art runden Baldachins aus Myrtenzweigen“, wo für <span dir="rtl">תנורא</span> nach einer Vermutung von M. Sachs, Beiträge zur Sprach- und Altertumsforschung S. 83, <span dir="rtl">תרונא</span> = ϑϱόνος zu lesen ist. Ein andrer Amora umschreibt es mit <span dir="rtl">קריתא דסנמנה בה כלתא</span> [wo richtiger <span dir="rtl">דמנמנמה</span> zu lesen ist, s. Sch. mekub.], nach Raschi „ein Schleier, mit dem man die Braut zu bedecken pflegte und unter dem sie zuweilen einschlummerte.“ Vermutlich las Raschi <span dir="rtl">קליתא</span> = ϰάλυμμα, Schleier. Raschbam zu B. batra 92b s. v. <span dir="rtl">בהינומא</span> liest <span dir="rtl">קלתא דמנמנמא ביה</span> = ϰλισία, Lehnsessel; <span dir="rtl">קריתא</span>, oder nach Sch. mekub. <span dir="rtl">הריתא</span> = κάρρον, Wagen. Der jerus. Talmud berichtet, dass man es in Babylon mit <span dir="rtl">נמנומא</span> = Schlummerdecke (Levy Wörterb. s. v. <span dir="rtl">הינומא</span>), in Palästina dagegen mit <span dir="rtl">פוריומא</span> erklärte. Dieses letztere Wort hat wiederum mehrfache Deutungen erfahren. Nach Levy ist es = φόϱημα, Sänfte, Tragsessel (vgl. Midr. rabba zu Hohel. 3, 8 <span dir="rtl">מה הוא אפריון פריומא</span>), oder contrahiert aus φᾶϱος und εἷμα, Gewand, Decke; nach Fleischer (bei Levy, I, 558) = φόϱημα, Kleid; Das Wort <span dir="rtl">הינומא</span> selbst suchen die Erklärer aus dem Griechischen abzuleiten. R. Chananel (s. Aruch s. v.) setzt es = ἔννομος, gesetzmässig, üblich; nach M. Sachs l. c., der eine Umstellung von <span dir="rtl">הימונא</span> vermutet, ist es ὑμέναια, von ὑμέναιος = ὕμνος, Hochzeitsgesang, wie er bei der Einführung der Braut in das Haus des Bräutigams gesungen wurde; ebenso Löw, Lebensalter, S. 190; Krauss, Griech. u. lat. Lehnwörter, II, 228. Nach Levy = ἑανόν und εἷμα, ein schöner Teppich; nach Kohut (Aruch s. v.) = εὔνημα, Bett, Schlafstelle, während freilich dieses griechische Wort nur Ehe, Beischlaf bedeutet. Lewy, Magazin für die Wies, des Judent. 1892, S. 133, der als die ursprüngliche Lesart <span dir="rtl">הימיונא</span> vermutet, setzt es = ἡμιόνειον, Maultierfuhrwerk, also Wagen, Sänfte. Interessant ist, dass K. Chuschiel <span dir="rtl">הינומא</span> im Sinne von Schleier, Schmuck genommen hat; denn in einem Briefe, den Schechter aus der Genisa in Kairo veröffentlicht hat (Jew. Quart. Rev. 1899), schreibt er: … <span dir="rtl">ויבחר יראת ה׳ ותורתו ונשתרש בנחלת אבותיו ויתאפד בה ויתהדר בהינומה ויעטרה כנזר ויעטה כשרין ויאפדה כמעיל וצניף … … </span> Wir haben das Wort wegen seiner Vieldeutigkeit unübersetzt gelassen.</i> und mit entblösstem Haupte<sup class="footnote-marker">7</sup><i class="footnote"> Die Jungfrauen pflegten mit aufgelöstem, herabwallendem Haar aus dem Elternhause in das Hochzeitshaus zu gehen.</i> fortgegangen ist, ihre Ketuba 200 [Denar]. R. Jochanan, Sohn Berokas, sagt: auch das Verteilen gerösteter Ähren<sup class="footnote-marker">8</sup><i class="footnote"> Wie es in der Gegend des R. Jochanan bei der Hochzeit einer Jungfrau üblich war.</i> gilt als Beweis.<sup class="footnote-marker">9</sup><i class="footnote"> Wenn jedoch keine Zeugen vorhanden sind und die Frau ihre Ketuba nicht vorlegen kann, so ist der Mann beglaubt und hat nur 100 Denar zu zahlen; er muss jedoch seine Aussage beschwören, s. Eb. haëser 96, 15. Dass aber R. Gamliel und R. Josua (I, 6) der Frau Glauben schenkten, wenn ihre Behauptung der des Gatten gegenübersteht und keine Partei Zeugen beibringen kann, hat seinen Grund darin, dass dort die Frau etwas Bestimmtes behauptete, der Mann aber nur einen Zweifel dagegen geltend machte (s. I, Note 48); hier aber steht der bestimmten Behauptung der Frau die ebenso bestimmte Erklärung des Gatten oder seiner Erben gegenüber, und darum muss die Frau, die von dem Manne 200 Denar beansprucht, den Beweis für die Berechtigung dieser Forderung erbringen. Ist sie es nicht imstande, so ist der Mann auf seinen Eid hin beglaubt.</i>
+R. Josua giebt aber za,<sup class="footnote-marker">10</sup><i class="footnote"> Während in der vorigen Mischna R. Gamliel dem R. Josua zugestand, dass die Frau nicht beglaubt ist, da dort das Beweismittel durch <span dir="rtl">מנו</span> nicht zulässig war, giebt hier R. Josua dem R. Gamliel zu, dass der Fordernde im Rechte ist, weil ihm ein <span dir="rtl">מנו</span> zur Seite steht.</i> dass einer, der zum andren sagt: „dieses Feld hat deinem Vater gehört und ich habe es von ihm gekauft,“ beglaubt ist, denn derselbe Mund, der bindet, löst auch wieder.<sup class="footnote-marker">11</sup><i class="footnote"> Diese Wendung besagt allgemein: jeder, der nach seiner eigenen Aussage sich etwas entzogen oder verboten hat, erscheint glaubwürdig, sich dieses wieder zusprechen oder gestatten zu dürfen, da er den ersten Umstand gänzlich hätte verschweigen können und das Fragliche ihm dann ohne weiteres zugestanden wäre. (Vgl. auch Fink, Miggo, S. 7.) Da man hier nur durch die Aussage des einen weiss, dass das Feld früher einmal dem Vater des andren gehört hat, so glaubt man ihm auch die Aussage, dass er es ihm abgekauft hat. — Dass aber R. Josua hier die Anwendbarkeit von <span dir="rtl">מנו</span> „zugiebt“, hat seinen Grund in Folgendem: Wenn die Frau erklärt (I, 6), sie sei nach der Verlobung vergewaltigt worden, so darf man ihr, obgleich sie eine bessere Ausrede hatte, die Behauptung nämlich, sie sei nur durch ein Stück Holz verletzt, aus dem Grunde nicht glauben, weil zu bedenken ist, dass sie vielleicht aus Einfalt auf diese Ausrede nicht gekommen ist oder aber aus Verschmitztheit sie umgangen hat, um desto eher Glauben zu finden; durch Schweigen jedoch hätte sie ihre Lage nicht gebessert, da ihr Mann ja ausdrücklich erklärt, sie sei vor der Verlobung bereits vergewaltigt worden, er sie also zu einer Gegenerklärung förmlich herausfordert, andrerseits die Frau durch ihr Geständnis, dass sie vergewaltigt ist, zugiebt, dass die Präsumtion, sie sei noch in ihrem jungfräulichen Zustand, erschüttert ist. In unsrem Falle aber, wo niemand das Feld von dem gegenwärtigen Besitzer fordert, und selbst wenn dies geschähe, die Annahme, dass er der rechtmässige Besitzer ist, durch nichts erschüttert wäre, erklärt ihn R. Josua für glaubwürdig, weil (<span dir="rtl">מגו</span>) er einfach hätte schweigen können, da ihm ja niemand seinen Besitz streitig machte, oder weil er hätte behaupten können, dass das Feld niemals in fremdem Besitz gewesen sei. — Maimonides (Kommentar z. St.) erklärt den Unterschied zwischen beiden Fällen also: In der obigen Mischna ist der Mann zur Zahlung der Ketuba nicht verpflichtet und die Frau nicht beglaubt, weil das Beweismittel durch <span dir="rtl">מגו</span>, das ihr zur Seite steht, einer ganz andren Rechtssphäre angehört als der Rechtsfall selbst; sie hätte nämlich behaupten können, sie sei nur verletzt, und hätte die Glaubwürdigkeit ihrer Aussage dadurch erhöht, dass sie ein Zugeständnis machte, welches sie zur Priesterehe unfähig macht. Es würde also dieser Beweis durch <span dir="rtl">מגו</span> auf dem rituellen Gebiete liegen. In unsrem Falle hingegen stimmt R. Josua dem R. Gamliel bei, weil der Beweis durch <span dir="rtl">מגו</span>, der dem Eigentümer des Feldes zur Seite steht, auf dem gleichen Gebiete wie der Rechtsfall selbst liegt und nur die Frage des Eigentums, aber keine rituelle Frage berührt. Jener nämlich hätte einfach sagen können, das Feld gehöre ihm; da er aber einräumt, dass es früher dem Vater des andren gehört habe, so verdient er Glauben. Es ist eben möglich, dass jemand in rituellen Fragen sehr gewissenhaft, in Fragen des Eigentums aber weniger aufrichtig ist.</i> Wenn jedoch Zeugen da sind, dass es dessen Vater gehört hat und er behauptet: „ich habe es von ihm gekauft,“ so ist er nicht beglaubt.<sup class="footnote-marker">12</sup><i class="footnote"> Nach dem Talmud (Ket. 17b) handelt die Mischna hier von dem Falle, dass er z. B. zwei Jahre bei Lebzeiten des Vaters und ein Jahr bei Lebzeiten des Sohnes (oder umgekehrt) die Nutzniessung des Feldes gehabt hat, mithin die gesetzlich bestimmte Ersitzungszeit von drei Jahren (B. batra III, 1) durch den Tod des Vaters unterbrochen ward. Sind nun Zeugen da, dass das Feld früher dem Vater des andren gehört hat, so ist er mit seiner Behauptung, dass er es jenem abgekauft habe, nicht beglaubt. Von einem andren Falle kann hier nicht die Rede sein; denn wenn er bereits bei Lebzeiten des Vaters drei Jahre ununterbrochen die Nutzniessung des Feldes gehabt hat, so muss er beglaubt sein, wenn aber nicht, so kann er nicht beglaubt sein. Die Mischna lehrt also, dass, wenn ein Feld, das A. für sich beansprucht, durch Erbschaft aus dem Besitze des B. in den des Rechtsnachfolgers C. (z. B. des Sohnes) übergegangen ist, die während des Besitzes des C. verstrichene Ersitzungszeit dem A. nicht zu statten kommt.</i>
+Wenn Zeugen<sup class="footnote-marker">13</sup><i class="footnote"> Die die Unterschrift auf einer Urkunde vor Gericht als die ihrige anerkennen sollen.</i> erklären: „dies ist zwar unsre Handschrift, aber wir waren [damals] gezwungen<sup class="footnote-marker">14</sup><i class="footnote"> D. h. man drohte uns zu töten, wenn wir die Unterschrift verweigern würden, wir unterschrieben deshalb eine Unwahrheit. Würden sie erklären, sie hätten zur Zeit nur darum unterschrieben, weil man sie mit Vermögensverlust bedroht oder bestochen hatte, so wären sie nicht beglaubt, da wir annehmen, dass sich niemand durch sein eigenes Zeugnis zu einem Bösewicht stempelt, s. Jeb. II, Note 75. Wir könnten aber dann ihre Aussage nicht etwa teilen (<span dir="rtl">פלגינן דיבורא</span>) und ihnen zwar glauben, dass sie gezwungen waren, aber nicht, dass sie durch drohenden Geldverlust, sondern etwa durch Lebensgefahr gezwungen waren, wie es in Jeb. II, 9 zu dem Falle von <span dir="rtl">הרגתיו</span> bemerkt war. Denn dort war das Wesentliche die Tatsache, dass der Mann getötet ist, und diese glaubte man auch dem Zeugen, die Person aber, die den Mord verübt, war unwesentlich, darum war er betreffs dieser nicht beglaubt; in unsrer Mischna hingegen ist das Wesentliche, wodurch die Zeugen zur Unterschrift gezwungen waren, man kann deshalb ihre Aussage nicht zerlegen, sondern muss sie als eine einheitliche betrachten (Tos.).</i> oder minderjährig<sup class="footnote-marker">15</sup><i class="footnote"> Wenngleich unser Zeugnis der Wahrheit entspricht.</i> oder zu einem Zeugnis untauglich“,<sup class="footnote-marker">16</sup><i class="footnote"> Da wir zur Zeit mit den Parteien verwandt waren, s. Sanh. III, 4. Es kann hier nicht gemeint sein, dass sie sich für zeugnisunfähig erklären, indem sie sich eines Verbrechens bezichtigen (Ex. 23, 1), denn dieses würde man ihnen nicht glauben, s. Note 14.</i> so sind sie beglaubt.<sup class="footnote-marker">17</sup><i class="footnote"> Da man erst durch ihre eigene Aussage die Mängel ihrer Zeugnisfähigkeit erfuhr, glaubt man ihnen auch, dass es ihre eigene Unterschrift ist, vgl. Note 11; freilich nur dann, wenn der mit „aber“ eingeleitete Teil ihrer Aussage unmittelbar (<span dir="rtl">תוך כדי דבור</span>) auf den ersten Teil derselben folgte und zwischen diesen beiden höchstens soviel Zeit verstrich, dass man die drei Worte <span dir="rtl">שלום עליך רבי</span> (s. Mak. I, Note 62) hätte sprechen können. Andrenfalls könnte ihre Aussage nicht mehr als eine zusammenhängende betrachtet werden, wir müssten vielmehr in dem Zugeständnis, dass es ihre Unterschrift ist, eine ähnliche Bestätigung derselben erblicken, wie in dem letzten Falle dieser Mischna, wo ihre Unterschrift anderweitig bekannt ist, und dürften den Zeugen nicht glauben.</i> Sind aber [andre] Zeugen da, dass es ihre Handschrift ist, oder ist ihre Handschrift anderweitig bekannt,<sup class="footnote-marker">18</sup><i class="footnote"> Wörtlich: geht ihre Handschrift aus einer andren Stelle hervor, d. h. ihre Unterschrift befand sich auch auf einer andren, vom Gericht bestätigten Urkunde und stimmte mit der auf der fraglichen überein.</i> so sind sie nicht beglaubt.<sup class="footnote-marker">19</sup><i class="footnote"> Denn die Unterschrift zweier Zeugen gilt soviel wie ein von ihnen vor Gericht abgelegtes und als richtig befundenes Zeugnis, da man nicht annimmt, dass sie mutwillig etwas Unwahres beglaubigen werden; wenn aber jemand vor Gericht Zeugnis abgelegt hat, so kann er seine Aussage nicht widerrufen.</i>
+Wenn der eine [Zeuge] erklärt: „dies ist meine Handschrift und dies<sup class="footnote-marker">20</sup><i class="footnote"> Die andre Unterschrift.</i> die Handschrift meines Genossen,“ und auch der andre erklärt: „dies ist meine Handschrift und dies die Handschrift meines Genossen,“ so sind sie beglaubt.<sup class="footnote-marker">21</sup><i class="footnote"> Weil jede Unterschrift von zwei Zeugen bestätigt ist.</i> Wenn der eine erklärt: „dies ist meine Handschrift,“ und auch der andre erklärt: „dies ist meine Handschrift,“ so muss man noch einen andren hinzunehmen;<sup class="footnote-marker">22</sup><i class="footnote"> Der vor Gericht die Unterschrift der beiden Zeugen als die ihrigen anerkennt.</i> dies sind die Worte Rabbi’s.<sup class="footnote-marker">23</sup><i class="footnote"> In der Mischna ed. Lowe: <span dir="rtl">דברי רבי מאיר</span>. Der Tanna ist der Ansicht, dass die Zeugen nur die Richtigkeit ihrer Unterschrift erklären, aber nicht die Wahrheit des Inhalts der Urkunde; diese bedarf daher zu ihrer Bestätigung noch eines Zeugen, der beide Unterschriften kennt.</i> Die Weisen aber sagen: man braucht nicht noch einen andren hinzuzunehmen, es ist vielmehr jeder Mensch beglaubt zu erklären: „dies ist meine Handschrift“.<sup class="footnote-marker">24</sup><i class="footnote"> Die Weisen sind der Ansicht, dass die Zeugen durch ihre Aussage, dies sei ihre Unterschrift, zugleich die Richtigkeit des Inhalts der Urkunde erklären, es ist also die Urkunde durch zwei Zeugen bestätigt; und so entscheidet auch die Halacha.</i>
+Die Frau, die erklärt: „ich war verheiratet, bin aber geschieden,“ ist beglaubt, denn der Mund, der bindet, löst auch wieder.<sup class="footnote-marker">25</sup><i class="footnote"> S. Note 11. Ob die Frau die beiden Aussagen unmittelbar nach einander (Note 17) gemacht haben muss oder nicht, ist unter den Decisoren streitig, vgl. Eb. haëser 152, 6.</i> Wenn aber Zeugen da sind, dass sie verheiratet war und sie erklärt: „ich bin geschieden,“ so ist sie nicht beglaubt.<sup class="footnote-marker">26</sup><i class="footnote"> Hier kann der Satz <span dir="rtl">הפה שאסר וכוי</span> nicht angewendet werden, da man nicht durch die Frau, sondern durch die Zeugen erfuhr, dass sie verheiratet gewesen.</i> Sagt sie: „ich war gefangen,<sup class="footnote-marker">27</sup><i class="footnote"> Von Heiden. Diese aber standen im Verdacht, die Gefangenen zu vergewaltigen und sie dadurch zur Priesterehe unfähig zu machen, vgl. Ket. I, Note 29.</i> bin aber rein [geblieben]“,<sup class="footnote-marker">28</sup><i class="footnote"> D. h. es hat mir niemand beigewohnt.</i> so ist sie beglaubt, denn der Mund, der bindet, löst auch wieder. Wenn aber Zeugen da sind, dass sie gefangen war und sie erklärt: „ich bin rein [geblieben],“ so ist sie nicht beglaubt. Wenn jedoch die Zeugen kamen, nachdem sie sich [wieder] verheiratet hat,<sup class="footnote-marker">28a</sup><i class="footnote"> Oder selbst, wenn sie sich noch nicht verheiratet, sondern das Gericht ihr nur erlaubt hat, einen Priester zu ehelichen.</i> so braucht sie [den Mann] nicht zu verlassen.<sup class="footnote-marker">29</sup><i class="footnote"> Die Ehe braucht nicht getrennt zu werden (vgl. Jeb. XV, Note 32), resp. sie darf auch auf Grund der Erlaubnis des Gerichtes die Ehe schliessen. Kamen jedoch, nachdem sie den Priester geheiratet, Zeugen, die da erklärten, dass ein Heide ihr beigewohnt, so muss ihre Ehe unter allen Umständen getrennt werden; ebenso, wenn die Frau, die erklärt hatte, sie sei geschieden, eine neue Ehe geschlossen, bevor noch Zeugen kamen und sagten, dass sie verheiratet gewesen.</i>
+Wenn zwei Frauen gefangen waren<sup class="footnote-marker">30</sup><i class="footnote"> Und Zeugen vorhanden sind, dass sie gefangen waren.</i> und die eine erklärt: „ich war gefangen,<sup class="footnote-marker">31</sup><i class="footnote"> Sie weiss nicht, dass Zeugen darüber vorhanden sind.</i> bin aber rein geblieben,“ und auch die andre erklärt: „ich war gefangen, bin aber rein geblieben,“ so sind sie nicht beglaubt. Wenn aber jede von der andren dies bezeugt,<sup class="footnote-marker">32</sup><i class="footnote"> Jede sagt von der andren aus, sie sei rein geblieben, über sich selbst aber macht sie keine Aussage.</i> so sind sie beglaubt.<sup class="footnote-marker">33</sup><i class="footnote"> Und man braucht nicht zu befürchten, dass sie durch ein falsches Zeugnis einander nur aushelfen (<span dir="rtl">גומלין</span>) wollen. Bei einer Gefangenen nahm man es nicht so streng und liess selbst eine Frau oder ein Kind, die sonst nicht klassische Zeugen sind, als Zeugen gelten, sobald sie nur vom Beginn bis zum Ende der Gefangenschaft um die Frau waren; denn dass der Priester eine Gefangene nicht heiraten darf, ist nur deshalb, weil es zweifelhaft ist, ob ihr nicht vielleicht ein Heide beigewohnt hat, vgl. auch Note 51.</i>
+Ebenso, wenn von zwei Männern der eine erklärt: „ich bin ein Priester,“ und auch der andre erklärt: „ich bin ein Priester,“ so sind sie nicht beglaubt.<sup class="footnote-marker">34</sup><i class="footnote"> Weil niemand befugt ist, über seine eigene Person Zeugnis abzulegen. Man darf daher diesem Manne keine Hebe verabfolgen. Heutzutage jedoch, wo man Hebe nicht mehr abzuscheiden braucht, darf man den Priester auf seine Aussage hin zu priesterlichen Functionen zulassen, s. Eb. haëser 3, 1.</i> Wenn aber jeder vom andren dies bezeugt,<sup class="footnote-marker">35</sup><i class="footnote"> Indem jeder erklärt, sowohl er selbst als auch sein Freund seien Priester.</i> so sind sie beglaubt.
+R. Jehuda sagt: man erhebt nicht in den Priesterstand auf die Aussage nur eines Zeugen.<sup class="footnote-marker">36</sup><i class="footnote"> Selbst dann nicht, wenn nicht zu befürchten ist, dass der Zeuge nur deshalb zu Gunsten des andren aussagt, damit dieser ein Gleiches von ihm bezeuge. R. Jehuda ist nämlich der Ansicht, dass man von dem Genusse der Hebe auf die Legitimität, auf die volle Berechtigung zur Priesterwürde schliessen dürfe (<span dir="rtl">מעלין מתרומה ליוחסין</span>), wenn also jemand einen andren Hebe essen sieht, so wird er glauben, dieser sei nun in jeder Beziehung zur Priesterwürde berechtigt. Man darf deshalb auf die Aussage nur eines Zeugen niemand zum Priester erklären und ihm etwa Hebe verabfolgen.</i> Da sagte R. Elasar<sup class="footnote-marker">37</sup><i class="footnote"> In der Mischna ed. Lowe sowie in der Handschrift der Königl. Bibliothek zu Berlin (Ms. Or. Fol. 567): <span dir="rtl">ר׳ אליעזר</span>.</i>: wann [gilt dies]? wenn man Einspruch dagegen erhebt;<sup class="footnote-marker">38</sup><i class="footnote"> Wenn das Gerücht verbreitet ist, er sei kein Priester oder 2 Personen erklären, er sei ein „Entweihter“, s. Lev. 21, 15 und Jeb. VI, Note 37.</i> wenn man aber keinen Einspruch dagegen erhebt, so darf man auch auf die Aussage nur eines Zeugen in den Priesterstand erheben.<sup class="footnote-marker">39</sup><i class="footnote"> Wenn nicht zu befürchten ist, dass die Beiden durch ein falsches Zeugnis einander helfen wollen.</i> Rabban Simon, Sohn Gamliel’s, sagt im Namen des R.<sup class="footnote-marker">40</sup><i class="footnote"> In Mscr. Or. 567, Mischna ed. princ. und ed. Lowe fehlt das Wort <span dir="rtl">רבי</span>.</i> Simon,<sup class="footnote-marker">41</sup><i class="footnote"> Vgl. Schek. VIII, 5; Men. XI, 9.</i> Sohnes des Segan<sup class="footnote-marker">42</sup><i class="footnote"> Über die Bedeutung dieses Wortes, das hier als appellativum gebraucht wird, s. Sota VII, 7.</i>: man erhebt in den Priesterstand auf die Aussage nur eines Zeugen.<sup class="footnote-marker">43</sup><i class="footnote"> R. Simon b. G., der scheinbar derselben Ansicht wie R. Elasar ist, meint dies nach der Erklärung des Talmud (Ket. 26a) für folgenden Fall: A. galt allgemein als Priester. Dann verbreitete sich das Gerücht, dass er ein Entweihter sei, woraufhin das Gericht ihm die Priesterwürde aberkannte. Später kam ein Zeuge und erklärte, A. sei ein (legitimer) Priester, worauf das Gericht ihn wieder in den Priesterstand erhob. Alsdann verbreitete sich zum zweiten Male das Gerücht, dass er ein Entweihter sei, worauf das Gericht ihn aus dem Priesterstand entfernte; und dann kam wieder ein Zeuge und erklärte, er sei ein Priester. R. Simon b. G. ist nun der Ansicht, dass man die Aussagen der zwei Zeugen zu einem Zeugnis vereinigen darf, obschon sie nicht zu gleicher Zeit vor Gericht erschienen sind; durch das Zeugnis dieser beiden wird das Gerücht umgestossen und A. wieder in den Priesterstand erhoben, da er ohnedies als Priester galt; und so entscheidet auch die Halacha. Nach R. Elasar hingegen darf die Aussage des zweiten mit der des ersten nicht zu einem Zeugnis vereinigt werden, da sie zeitlich auseinanderlagen, es bliebe vielmehr das Gerücht bestehen, dass A. ein Entweihter ist.</i>
+Eine Frau, die von Nichtjuden wegen Geldes<sup class="footnote-marker">44</sup><i class="footnote"> Wegen einer Geldschuld, oder weil man Geld von ihr erpressen wollte.</i> gefangen genommen wurde, ist ihrem Gatten<sup class="footnote-marker">45</sup><i class="footnote"> Auch wenn dieser ein Priester ist.</i> erlaubt;<sup class="footnote-marker">46</sup><i class="footnote"> Zur Fortsetzung der Ehe; denn es ist anzunehmen, dass die Heiden ihr nicht Gewalt angetan aus Furcht, das Geld zu verlieren. Nach dem Talmud gilt dies nur in dem Falle, dass an dem betreffenden Orte die Juden die Gewalt in Händen haben, sodass die Heiden mit gutem Grunde diese Besorgnis hegen. Ist aber die Gewalt in der Hand der Heiden, so ist die Frau dem Manne, falls er ein Priester ist, verboten, es sei denn, dass ein Zeuge erklärt, sie sei nicht vergewaltigt worden, s. Note 33.</i> [geschah dies] wegen eines Kapitalverbrechens,<sup class="footnote-marker">47</sup><i class="footnote"> D. h. sie war zum Tode verurteilt.</i> so ist sie ihrem Gatten verboten.<sup class="footnote-marker">48</sup><i class="footnote"> Nicht nur wenn der Gatte ein Priester ist, der selbst eine Vergewaltigte nicht heiraten darf, sondern auch wenn er ein Nichtpriester ist, denn es ist zu befürchten, dass sie, um ihr Leben zu retten, sich freiwillig hat missbrauchen lassen.</i> In einer Stadt, die ein Belagerungsheer<sup class="footnote-marker">49</sup><i class="footnote"> In der Mischna ed. princ. <span dir="rtl">קרקום</span>, dagegen in Ms. Or. 567 und ed. Lowe richtig: <span dir="rtl">כרקום</span> = χαϱάϰωμα, eigentl. Pfahl, Pallisade, Bollwerk, dann das belagernde Heer; s. auch Git. III, 4. Vgl. Targ. Onkelos <span dir="rtl">כרקומין</span> zu <span dir="rtl">מצור</span> Deut. 20, 20; ebenso hat die Septuaginta z. St. χάϱαξ.</i> eingenommen, sind alle Priesterfrauen,<sup class="footnote-marker">50</sup><i class="footnote"> Auch die nicht priesterlichen Jungfrauen, die sonst zur Priesterehe tauglich gewesen wären.</i> die sich in ihr finden, untauglich geworden.<sup class="footnote-marker">51</sup><i class="footnote"> Zur Priesterehe, weil zu fürchten ist, dass sie vergewaltigt worden. Dass aber die Vergewaltigte dem Priester zur Ehe verboten ist, wird im Talmud (Jeb. 56b) aus dem scheinbar überflüssigen <span dir="rtl">והיא</span> bei <span dir="rtl">לא נתפשה</span>, Num. 5, 14 abgeleitet, welches andeuten will, dass, während im allgemeinen nur die Frau, die nicht vergewaltigt ist, sondern freiwillig Unzucht getrieben hat, ihrem Gatten zur Fortsetzung der Ehe verboten ist, es auch einen Fall giebt, in dem selbst die Vergewaltigte zur Ehe verboten ist, nämlich wenn sie einen Priester heiraten oder die Ehe mit ihm fortsetzen will. — Befand sich jedoch in der belagerten Stadt ein Schlupfwinkel, in dem sich auch nur eine Frau versteckt halten konnte, so ist jede Frau, die erklärt, sie habe sich während der Belagerung dort verborgen gehalten, beglaubt. Wenn sie daher erklärt, sie habe sich zwar nicht versteckt, sei aber auch nicht vergewaltigt, so ist sie gleichfalls beglaubt, da (<span dir="rtl">מגו</span>) sie ja auch hätte sagen können, sie habe sich verborgen gehalten, was ihr ohne weiteres geglaubt worden wäre (Ket. 27a).</i> Sind jedoch Zeugen da,<sup class="footnote-marker">52</sup><i class="footnote"> Dass sie nicht vergewaltigt sind.</i> sei es auch nur ein Sklave oder eine Sklavin,<sup class="footnote-marker">53</sup><i class="footnote"> D. h. die Sklavin eines Andren; ihre eigene wäre hier nicht beglaubt, weil zu besorgen ist, dass sie aus Furcht vor ihrer Herrin die Unwahrheit sagt. Nur wenn ihre Sklavin dies beiläufig, „in ihrer Einfalt“ (<span dir="rtl">מסיחה לפי תומה</span>), nicht in ihrer Eigenschaft als Zeugin erzählt hätte, wäre sie beglaubt.</i> so sind sie glaubwürdig; es ist aber<sup class="footnote-marker">54</sup><i class="footnote"> Im jerus. Talmud und im Ms. Or. 567 ist die Lesart <span dir="rtl">שאין</span>.</i> niemand bezüglich<sup class="footnote-marker">55</sup><i class="footnote"> Zur Bedeutung von <span dir="rtl">על ידי</span> s. Jeb. X, Note 58.</i> seiner selbst beglaubt. Es sagte R. Secharja, Sohn des Kazzaw.<sup class="footnote-marker">56</sup><i class="footnote"> <span dir="rtl">קצב</span> eigentl. Fleischhauer. R. Secharja war ein Priester, vgl. auch Ed. VIII, 2; Sota V, 1; B. batra 111a. Er lebte zur Zeit der Tempelzerstörung.</i> bei diesem Tempel!<sup class="footnote-marker">57</sup><i class="footnote"> Das ist ein Ausdruck der Versicherung und Bekräftigung, ähnlich einem Schwure. Vgl. Ker. I, 7; VI, 3; B. batra 166a; <span dir="rtl">היכלא</span> Kid. 71a; <span dir="rtl">העבודה</span> = beim Gottesdienst! B. Batra 11a, Sifra zu Lev. 19,17, Mech. zu Ex. 12,26; cf. הא׳ Sab. 145a, משה Chul. 93a.</i> Ihre<sup class="footnote-marker">58</sup><i class="footnote"> Meiner Frau.</i> Hand ist nicht aus der meinigen gewichen von der Stunde an, da die Heiden nach Jerusalem gekommen, bis sie wieder fortgezogen sind. Darauf sagte man zu ihm: es darf niemand für sich selbst Zeugnis ablegen.<sup class="footnote-marker">59</sup><i class="footnote"> Wenn aber ein Priester bezeugt, dass eine Frau, die gefangen war, nicht vergewaltigt worden ist, so darf er sie nicht heiraten, weil er im Verdachte steht, „ein Auge auf sie geworfen zu haben.“ Hat er sie jedoch aus der Gefangenschaft losgekauft und bezeugt dann ihre Reinheit, so darf er sie heiraten, weil anzunehmen ist, dass er sich zuvor vergewissert haben wird, dass sie auch rein geblieben ist.</i>
+Folgende sind beglaubt, als Erwachsene<sup class="footnote-marker">60</sup><i class="footnote"> Das <span dir="rtl">ו</span> in <span dir="rtl">גודלן</span> und <span dir="rtl">קוטנן</span>, das hier die Mischnaausg. haben, ist als mater lectionis zu fassen; es ist auch möglich, dass <span dir="rtl">בגוּדלן</span> gelesen werden soll, wie Ps. 150,2.</i> zu bezeugen, was sie in ihrer Kindheit gesehen haben: Man ist beglaubt zu sagen: „dies ist die Handschrift meines Vaters“,<sup class="footnote-marker">61</sup><i class="footnote"> <span dir="rtl">אבא</span> in der Mischna öfter = mein Vater, wie Pea II, 4, Sanh. III, 2, Git. IX, 2; es ist derselbe Sprachgebrauch wie im Targ. Onkelos zu Gen. 19, 34; 24, 38 u. ö. — Da nach der Thora die Unterschrift von zwei einwandsfreien Zeugen ohne weiteres beglaubigt ist (s. oben Note 19) und erst die Rabbinen die Bestätigung der Unterschrift durch das Gericht angeordnet haben, so haben sie auch solche Personen zu diesem Zeugnis für zulässig erklärt, die sonst nicht als klassische Zeugen gelten. Minderjährige sind aber zeugnisunfähig, was aus <span dir="rtl">האנשים</span> Deut. 19, 17 abgeleitet wird. Sobald nun noch ein Zeuge da ist, der beide Unterschriften kennt, kann das Gericht diese bestätigen.</i> oder „dies ist die Handschrift meines Lehrers“,<sup class="footnote-marker">62</sup><i class="footnote"> Dass die Mischna alle 3 Fälle anführen musste, begründet der Talmud (Ket. 28a) also: Hätte nur der Fall vom Sohne gestanden, so könnte man meinen, dass dieser nur darum beglaubt ist, weil er als Kind gewöhnlich beim Vater war und daher dessen Unterschrift genau kannte, betreffe des Lehrers aber wäre er vielleicht nicht beglaubt. Hätte wiederum nur der zweite Fall gestanden, so könnte man meinen, der Schüler sei nur darum beglaubt, weil er aus Ehrfurcht vor dem Lehrer bloss das bezeugen wird, was er sicher weiss, betreffs des Vaters aber wäre er vielleicht nicht beglaubt. Hätten endlich nur jene beiden Fälle gestanden, so würde man noch nicht wissen, ob man auch betreffs der Unterschrift des Bruders beglaubt ist, da ja die genannten Vermutungen hier nicht zutreffen.</i> oder „dies ist die Handschrift meines Bruders;“ „ich erinnere mich,<sup class="footnote-marker">63</sup><i class="footnote"> <span dir="rtl">זכור</span> (auch Ned. III, 1) = eingedenk, wie Ps. 103, 14. Der Gebrauch der passiven Form in activer Bedeutung bei intransitiven Stämmen ist in der Mischna [wie in der Bibel <span dir="rtl">שכון ,אחוז ,בטוח</span>] nicht selten, vgl. <span dir="rtl">סכור</span> = glaubend, Kid. III, 5; <span dir="rtl">מתון</span> = zögernd, bedächtig, Ab. I, 1; <span dir="rtl">שקוד</span> = wachsam, ibid. II, 14.</i> dass die N. N. mit dem Hinuma<sup class="footnote-marker">64</sup><i class="footnote"> S. oben Note 6.</i> und entblösstem Haupte fortgegangen ist,<sup class="footnote-marker">65</sup><i class="footnote"> Die Frau erhält demnach eine Ketuba von 200 Denar. Da nämlich die meisten Frauen als Jungfrauen heiraten, so bedarf es in diesem Falle keines wirklichen, vollgilltigen Zeugnisses, es genügt vielmehr eine blosse Bekundung darüber, dass die Hochzeit der N. N. in derselben Weise wie bei allen Jungfrauen stattgefunden hat.</i> oder dass N. N. aus der Schule ging,<sup class="footnote-marker">66</sup><i class="footnote"> Als ich noch ein Kind war.</i> um zu baden<sup class="footnote-marker">67</sup><i class="footnote"> Als er unrein war.</i> und dann Hebe<sup class="footnote-marker">68</sup><i class="footnote"> Die nach der Thora abzuscheiden geboten ist, Deut. 18, 4.</i> geniessen zu dürfen,<sup class="footnote-marker">69</sup><i class="footnote"> Auf Grund dieser Aussage, die nur rabbinisch als Zeugnis gilt, darf er dann Hebe von solchen Früchten essen, deren Abscheidung gleichfalls nur von den Rabbinen angeordnet ist. Es ist aber nicht zu befürchten, dass N. N. zur Zeit nur der Sklave eines Priesters war und als solcher von der Hebe seines Herrn genoss (Lev. 22, 11), da man Sklaven nicht in der Thora unterrichten soll; s. Jore dea 267,71.</i> oder dass er mit uns Anteil in der Scheune erhielt,<sup class="footnote-marker">70</sup><i class="footnote"> Auch hier braucht man nicht zu befürchten, dass er zur Zeit nur der Sklave eines Priesters war, da man einem solchen nur in Gegenwart seines Herrn Hebe verabreichen darf; vgl. Jeb. XI, Note 29.</i> oder: dieser Ort ist eine Stätte, an der Totengebeine liegen,<sup class="footnote-marker">71</sup><i class="footnote"> <span dir="rtl">בית הפרס</span> ein Ort, an welchem Totengebeine liegen, die durch einen über das Grab geführten Pflug „zerbrochen“ oder „ausgebreitet, zerstreut“ sind, s. Ohal. XVII, 1 und XVIII, 2—4. [Nach Brüll, Jahrbücher V, 122 würde <span dir="rtl">פרס</span> mit dem griech. „φϱοῦδος = verschwunden, verloren“ oder aber, was uns freilich ebenso unwahrscheinlich ist, mit „φϱάσσω = umzäunen, umhegen“ zusammenhängen. Er meint, ursprünglich sei ein Feld, von dem man vermutete, dass sich ein Grab auf demselben befand, umzäunt worden; diese Bezeichnung sei später auch für jedes derartige Ackerland gebraucht. Zuckermandel, in Frankels Monatsschrift 1874, S. 33ff. nimmt <span dir="rtl">פרס</span> = Hälfte, von <span dir="rtl">פרס</span> = teilen, spalten, vgl. <span dir="rtl">כדי אכילת פרס</span>), und <span dir="rtl">בית</span> = Fläche, in welcher Bedeutung <span dir="rtl">בית</span> bei Massbestimmungen öfter vorkommt (vgl. <span dir="rtl">בית כור ,כית סאה</span>). <span dir="rtl">בית הפרס</span> wäre demnach ein Flächenraum, der die „Hälfte“ des biblischen <span dir="rtl">צמד</span> (I Sam. 14, 14) ist, also eine Fläche von 100 Ellen im Quadrat, <span dir="rtl">צמד</span> ein Rechteck, dessen eine Seite 200, dessen andre 100 Ellen lang ist. Nach Löw bei Krauss, griech. u. lat. Lehnwörter, S. 492 ist <span dir="rtl">פרס</span> = φόϱος, forum, der äussere Vorhof eines Grabmals.] Da die Unreinheit eines solchen Feldes im Umfange von 100 Ellen im Quadrat nur eine rabbinische Anordnung ist, so glaubt man auch den genannten Personen, wenn sie erklären, dass sich diese Fläche nur bis zu einer bestimmten Linie erstreckt habe; was dann ausserhalb dieser Grenzlinie liegt, ist rein.</i> oder: bis hierher sind wir am Sabbat gegangen“.<sup class="footnote-marker">72</sup><i class="footnote"> Vgl. Erub. Einleitung und V, 5. Die Bestimmung über die Sabbatgrenze ist nur rabbinisch.</i> Niemand aber ist beglaubt zu sagen: „N. N. hatte an dieser Stelle einen Weg,<sup class="footnote-marker">73</sup><i class="footnote"> D. h. ein Wegrecht auf dem Felde eines Andren.</i> oder N. N. hatte an dieser Stelle einen Stand<sup class="footnote-marker">74</sup><i class="footnote"> D. h. das Recht, nach der Beerdigung den Zug der Leidtragenden „halten zu lassen.“ Nach dem Berichte des Talmud (B. batra 100b) pflegte man nach der Beisetzung noch eine Trauerfeier auf dem Friedhof zu veranstalten, indem man in kurzen Zwischenräumen Halt machte, sich niedersetzte und Trostesworte an die Trauernden richtete. Die Aufforderung an die Leidtragenden zur Fortsetzung resp. zur Unterbrechung des Zuges lautete: <span dir="rtl">עמדו יקרים עמודו</span>, „erhebt euch, ihr Teuren, erhebt euch“, <span dir="rtl">שבו יקרים שבו</span>, „setzt euch, ihr Teuren, setzt euch.“ Da es sich in den beiden letzten Fällen um gewisse Rechte und um Fragen des Besitzes handelt, so ist hier ein vollgiltiges Zeugnis erforderlich und niemand beglaubt, als Erwachsener das zu bezeugen, was er in seiner Kindheit gesehen, obgleich diese Dinge öffentlich bekannt waren und nicht leicht anzunehmen ist, dass der Zeuge etwas Unwahres bekundet.</i> und das Recht, eine Trauerrede halten zu lassen.“
+
+Chapter 3
+
+Bei folgenden<sup class="footnote-marker">1</sup><i class="footnote"> <span dir="rtl">אלו</span> ist entweder Fragepronomen, Plural zu <span dir="rtl">איזו</span> (vgl. B. mezia II, 1), oder die in der Mischna übliche Nebenform zu <span dir="rtl">אלה</span>. Nach J. Derenbourg in Frankels Monatsschr. 1880, S. 232 ist die Form <span dir="rtl">אלו</span> sogar älter als <span dir="rtl">אלה</span>, wie <span dir="rtl">זו</span> älter scheint als <span dir="rtl">זה</span>; „der Vocal u verwischt sich in e, aber e erhebt sich nicht zu u. Bei den Hebräern hat wahrscheinlich die Volkssprache das alte <span dir="rtl">אלו</span> bewahrt, welches von der Schriftsprache in <span dir="rtl">אלה</span> verflüchtigt wurde. Nach der Sprachverderbnis im letzten Jahrhundert vor der gewöhnlichen Zeitrechnung hat die alte Form wieder die Oberhand gewonnen.“</i> Mädchen<sup class="footnote-marker">1a</sup><i class="footnote"> D. h. weiblichen Personen, die im Alter von 12 bis 12½ Jahren stehen und die Zeichen der Pubertät hervorgebracht haben.</i> findet Geldstrafe<sup class="footnote-marker">2</sup><i class="footnote"> Von 50 Schekel, Deut. 22, 29. — Das Wort <span dir="rtl">קנס</span> wird gewöhnlich mit dem lateinischen census und dem griechischen ϰῆνσος zusammengestellt; s. Levy, Kohut, Krauss. Nach Nöldeke in Euting’s Nabat. Inschriften, S. 32, ist <span dir="rtl">קנס</span> semitischen Ursprungs.</i> statt<sup class="footnote-marker">3</sup><i class="footnote"> D. h. wer eine der hier genannten Personen vergewaltigt, hat an ihren Vater diese Pön zu entrichten. Bei Jungfrauen, die zur Ehe geeignet sind, tritt selbstverständlich Geldstrafe ein. Die Mischna will nur sagen, dass dies auch der Fall ist bei Mädchen, mit denen eine Eheschliessung verboten ist oder bei denen zu vermuten ist, dass sie in frühester Kindheit vergewaltigt sind.</i>: wenn jemand beiwohnt einem weiblichen Bastard,<sup class="footnote-marker">4</sup><i class="footnote"> S. Jeb. IV, 13 und VII, Note 56.</i> einer Nethina<sup class="footnote-marker">5</sup><i class="footnote"> S. Jeb. II, Note 37 und VIII, Note 27.</i> oder einer Samaritanerin;<sup class="footnote-marker">6</sup><i class="footnote"> <span dir="rtl">כותית</span> = Kuthäerin oder Samaritanerin. Unter den Kuthäern versteht man die Völkerschaft, die sich in Samaria und Umgegend aus der Vermischung der Israeliten mit den aus Kutha und andren Städten dorthin verpflanzten, heidnischen Kolonisten gebildet hatte, s. II Kön. 17, 24 ff. Nach diesem biblischen Berichte sind die Samaritaner zunächst nur aus Furcht vor den verheerenden Löwen zum Judentum übergetreten (<span dir="rtl">גרי אריות</span>); sie gelten daher im übrigen als Heiden, und eine Verschwägerung mit ihnen ist ebenso wie mit den in der Mischna genannten Bastarden und Gibeoniten unzulässig, Deut. 7, 3. Trotzdem tritt bei ihrer Vergewaltigung die Geldstrafe ein. So Raschi. In der Mischna ist hier noch der Fall nachzutragen: wenn ein Hohepriester eine Witwe vergewaltigt. Eine Ehe zwischen beiden wäre nach Lev. 21, 14 bei Geisselstrafe verboten. Nach Tos. (Ket. 29a s. v. <span dir="rtl">ועל הכותית</span>) vertritt unsre Mischna die Ansicht des R. Meir, dass die Samaritaner als „aufrichtige Proselyten“ (<span dir="rtl">גרי אמת</span>) gelten; es muss aber ausdrücklich gesagt werden, dass dennoch Strafe eintritt, weil sonst zu vermuten wäre, dass den Samaritanern kein Strafgeld zuerkannt wird, damit sie sich nicht mit den Israeliten vermischen (vgl. B. kamma 38b). Die Mischna bestimmt daher, dass der Israelit, der eine Samaritanerin vergewaltigt, Geldstrafe zu zahlen hat, damit er für sein Vergehen nicht straffrei ausgeht.</i> wenn jemand beiwohnt einer Proselytin, einer Gefangenen oder einer Sklavin, die losgekauft oder übergetreten oder freigelassen waren, bevor sie drei Jahre und einen Tag alt wurden;<sup class="footnote-marker">7</sup><i class="footnote"> Für diese gilt die Präsumtion, dass sie noch Jungfrauen sind, denn wenn sie auch im Alter von weniger als 3 Jahren vergewaltigt wären, würden die Zeichen ihrer Jungfrauschaft sich wieder einstellen; vgl. auch Ket. I, 2.</i> wenn jemand beiwohnt seiner Schwester,<sup class="footnote-marker">8</sup><i class="footnote"> Lev. 20, 17.</i> der Schwester seines Vaters,<sup class="footnote-marker">9</sup><i class="footnote"> Lev. 20, 19.</i> der Schwester seiner Mutter,<sup class="footnote-marker">9</sup><i class="footnote"> Lev. 20, 19.</i> der Schwester seiner Frau,<sup class="footnote-marker">10</sup><i class="footnote"> Lev. 18, 18.</i> der Frau seines Bruders,<sup class="footnote-marker">11</sup><i class="footnote"> Mütterlicherseits, die nach der Verlobung geschieden oder Witwe wurde, Lev. 18, 16; oder auch der Frau seines Bruders väterlicherseits, die entweder nach der Verlobung geschieden und daher dem Levir zur Ehe verboten ist, oder nach der Verlobung Witwe wurde, während ihr Mann Kinder von einer andren Frau hinterliess. Wäre die Frau seines Bruders väterlicherseits Witwe geworden, ohne dass ihr Mann Kinder hinterlassen, so würde ihr Schwager an ihr die Leviratsehe vollziehen müssen und könnte somit von einer Geldstrafe keine Rede sein; wäre sie aber noch verheiratet, so wäre ihr Schwager der gerichtlichen Todesstrafe durch Erdrosselung schuldig (Lev. 20, 10 und Sanh. XI, 1) und deshalb von der Zahlung der Geldstrafe frei, s. M. 2, Ende.</i> der Frau des Bruders seines Vaters<sup class="footnote-marker">12</sup><i class="footnote"> Die nach der Verlobung geschieden oder Witwe wurde, sodass ihr Mann ihr noch nicht beigewohnt hat; Lev. 18, 14.</i> oder einer Menstruierenden<sup class="footnote-marker">13</sup><i class="footnote"> Lev. 18, 19.</i> — so findet bei diesen [Mädchen] Geldstrafe statt;<sup class="footnote-marker">14</sup><i class="footnote"> Durch das dreimalige <span dir="rtl">הבא</span> teilt die Mischna die Fälle in 3 Gruppen: 1) solche, bei deren Eheschliessung der Mann ein (einfaches) Verbot übertritt, 2) solche, die dem Manne zur Ehe erlaubt sind, 3) solche, deren Eheschliessung bei Strafe der himmlischen Ausrottung verboten ist.</i> [denn] obgleich jene [Männer] die Ausrottungsstrafe<sup class="footnote-marker">15</sup><i class="footnote"> Lev. 20, 17—21 und 18, 29.</i> schuldig sind, erfolgt bei ihnen doch nicht die Todesstrafe durch das Gericht.<sup class="footnote-marker">16</sup><i class="footnote"> Diese würde sie von der Geldstrafe befreien (s. folgende Mischna), die Ausrottungsstrafe aber befreit sie hiervon nicht. Es darf jedoch keine Verwarnung durch Zeugen erfolgt sein, sonst müssten sie mit Geisselung bestraft werden (Mak. III, 1), diese aber, verbunden mit aufrichtiger Busse, würde sie von der Ausrottungsstrafe (Mak. III, 15) sowie von der Geldzahlung befreien. Das letztere wird Ket. 32b also abgeleitet: Es heisst Deut. 25, 2 <span dir="rtl">כדי רשעתו</span>, „nach Massgabe seiner Freveltat“ [soll die Geisselstrafe erfolgen]; daraus folgt, dass er wegen einer Freveltat bestraft wird, aber nicht wegen zweier. Da es unmittelbar darauf (V. 3) heisst <span dir="rtl">ארבעים יכנו</span>, „40 Hiebe soll man ihm geben“, so ist daraus zu schliessen, dass, wo Leibes- und Geldstrafe zugleich eintreten würden, nur die Leibesstrafe vollzogen wird. Vgl. Mak. I, Note 28.</i>
+Bei folgenden [Mädchen] findet keine Geldstrafe statt: wenn jemand beiwohnt einer Proselytin, einer Gefangenen oder einer Sklavin, die losgekauft, übergetreten oder freigelassen waren, nachdem sie drei Jahre und einen Tag alt wurden.<sup class="footnote-marker">17</sup><i class="footnote"> Bei diesen wird vermutet, dass man ihnen beigewohnt hat, solange sie noch unter Heiden lebten resp. unter fremder Gewalt waren. Wenngleich für die Gefangene diese Präsumtion nur von den Rabbinen aufgestellt wurde (s. Ket. II, Note 33), so haben die Rabbinen sie dennoch in jeder Beziehung einer Frau gleichgestellt, die bestimmt vergewaltigt worden ist, weil sie befürchteten, die Gefangene könnte sonst als dem Priester zur Ehe erlaubt gelten.</i> R. Jehuda sagt: eine Gefangene, die losgekauft wurde, bleibt in ihrer [früheren] Weihe,<sup class="footnote-marker">18</sup><i class="footnote"> Sie gilt als unberührt; bei ihrer Vergewaltigung tritt daher Geldstrafe ein.</i> wenn sie auch erwachsen war.<sup class="footnote-marker">19</sup><i class="footnote"> Obgleich sie also dem Priester zur Ehe verboten war, kann derjenige, der sie vergewaltigt, sich nicht darauf berufen, um sich von der Geldstrafe zu befreien. Die Halacha entscheidet aber nicht im Sinne des R. Jehuda.</i> Wenn jemand beiwohnt seiner Tochter,<sup class="footnote-marker">20</sup><i class="footnote"> Wenn diese nach der Verlobung geschieden wurde und ein Fremder sie vergewaltigt, so hätte nach der Ansicht des R. Akiba (M. 3) nicht ihr Vater, sondern sie selbst das Strafgeld zu beanspruchen, desgleichen wenn sie erst nach erlangter Reife vor Gericht kam. In diesen beiden Fällen ist nun der Vater, der seine Tochter vergewaltigt, von der Zahlung der Geldstrafe frei. In jedem andren Falle würde das Strafgeld ohnedies dem Vater selbst gehören, vgl. M. 8.</i> der Tochter seiner Tochter, der Tochter seines Sohnes, der Tochter seiner Frau, der Tochter ihres Sohnes, der Tochter ihrer Tochter,<sup class="footnote-marker">21</sup><i class="footnote"> Die Unzucht mit diesen 6 Personen ist mit Todesstrafe durch Verbrennung bedroht, Lev. 20, 14 und Sanh. IX, 1. — Hier wäre noch nachzutragen: wenn jemand der Frau seines Vaters oder seiner Schwiegertochter beiwohnt, denn auch dieses Verbrechen wird mit gerichtlicher Todesstrafe (Steinigung) geahndet, Lev. 20, 11. 12 und Sanh. VII, Note 23. Die Mischna hat jedoch nicht alle Fälle, aufgezählt, vgl. Note 6.</i> so findet bei diesen [Mädchen] keine Geldstrafe statt, weil er sein Leben verwirkt hat, denn seine Todesstrafe erfolgt durch das Gericht; wer aber sein Leben verwirkt, zahlt kein Geld, denn es heisst (Ex. 21,22) „ … und geschieht kein Unfall, so wird er bestraft.“<sup class="footnote-marker">22</sup><i class="footnote"> Daraus folgt: wenn aber ein Unfall geschieht, d. h. die schwangere Frau oder einer der streitenden Männer getötet wird, so ist keine Geldstrafe zu zahlen; oder allgemein: wenn jemand absichtlich oder unabsichtlich ein Verbrechen begeht, dessen vorsätzliche Verübung mit gerichtlicher Todesstrafe geahndet wird, so fällt die Geldstrafe fort.</i>
+Bei einem Mädchen, das verlobt war<sup class="footnote-marker">23</sup><i class="footnote"> Wäre aber die Eheschliessung unter dem Trauhimmel bereits vollzogen, so würde, wenn auch ihr Gatte ihr noch nicht beigewohnt, Geldstrafe nicht eintreten.</i> und geschieden<sup class="footnote-marker">24</sup><i class="footnote"> Oder Witwe. Wäre sie noch verlobt, so würde der Mann, der sie vergewaltigt, der Todesstrafe durch Steinigung verfallen und deshalb von Geldstrafe frei sein.</i> wurde, findet, so sagt R. Jose der Galiläer, keine Geldstrafe statt.<sup class="footnote-marker">25</sup><i class="footnote"> Denn Deut. 22, 28 heisst es, dass nur derjenige Geldstrafe zu zahlen hat, der ein Mädchen vergewaltigt, das „noch nicht verlobt war;“ wenn sie aber einmal verlobt war, so fällt die Geldstrafe fort.</i> R. Akiba sagt: es findet wohl Geldstrafe statt,<sup class="footnote-marker">26</sup><i class="footnote"> Nach R. Akiba wollen die beiden Verse Deut. 22, 28 u. 29 besagen, dass nur bei einem Mädchen, das „nicht verlobt ist,“ das Strafgeld für die Vergewaltigung dem Vater gehört, war es aber einmal verlobt, so hat es selbst das Strafgeld zu beanspruchen. In diesem Sinne entscheidet auch die Halacha. Auch die beiden in M. 1 genannten Sätze, wonach für die Vergewaltigung der Frau des Bruders und der Frau des Bruders des Vaters (Note 11 und 12) Strafgeld zu zahlen war, entsprachen der Ansicht des R. Akiba.</i> und das Strafgeld gehört ihm (dem Mädchen).<sup class="footnote-marker">27</sup><i class="footnote"> Das Schmerzensgeld aber, das Strafgeld für die Beschämung sowie das für die Verletzung gehört dem Vater, Maim. Hil. Naara betula II, 16. Nach R. Ascher jedoch (zu Ket. 38a) gehört alles der Tochter.</i>
+Der Verführer zahlt dreierlei, der Notzüchtiger viererlei. Der Verführer zahlt die Beschämung, die Wertverminderung<sup class="footnote-marker">28</sup><i class="footnote"> Infolge der Verletzung. über die Höhe dieser Strafen s. M. 7.</i> und die Geldstrafe; für den Notzüchtiger kommt hinzu, dass er den Schmerz<sup class="footnote-marker">29</sup><i class="footnote"> Die Höhe des Schmerzensgeldes richtet sich je nach dem Alter und der Körperbeschaffenheit des Mädchens sowie des Notzüchtigers. Man bestimmt diese Summe, indem man den Vater fragt, wieviel er zahlen würde, um seine Tochter von den Schmerzen zu befreien, die dieser Mann ihr verursacht.</i> bezahlt.<sup class="footnote-marker">30</sup><i class="footnote"> Die Vergewaltigte empfindet Schmerzen infolge der Notzucht, die Verführte aber, die sich freiwillig dem Manne ergiebt, nicht; die Thora gebraucht aber den Ausdruck <span dir="rtl">ענה</span>, schwächen, quälen nur bei der Notzucht, Deut. 22, 29, nicht bei der Verführung, Ex. 22, 15.</i> Welcher Unterschied besteht zwischen einem Notzüchtiger und einem Verführer? Der Notzüchtiger bezahlt den Schmerz, der Verführer bezahlt den Schmerz nicht;<sup class="footnote-marker">31</sup><i class="footnote"> Selbst wenn die Verführte durch den Coitus Schmerzen empfunden haben sollte.</i> der Notzüchtiger zahlt sofort,<sup class="footnote-marker">32</sup><i class="footnote"> Dem Vater, obwohl er die Tochter nachher heiraten muss.</i> der Verführer erst, wenn er sie entlässt;<sup class="footnote-marker">33</sup><i class="footnote"> D. h. wenn er sie nicht heiraten will. Heiratet er sie aber, so muss er wohl die Strafe für die Beschämung sowie das Schmerzensgeld sofort zahlen, von der Zahlung des Strafgeldes (<span dir="rtl">קנס</span>) ist er jedoch frei, denn es heisst Ex. 22, 16: „[nur] wenn ihr Vater sich weigert, sie ihm zu geben, muss er Geld zahlen.“ Dagegen heisst es bei dem Notzüchtiger Deut. 22, 29: „er soll dem Vater des Mädchens 50 Silberstücke geben, und ihm soll sie zur Frau werden;“ also ist hier das Strafgeld unter allen Umständen zu zahlen.</i> der Notzüchtiger muss aus seinem Gefäss trinken,<sup class="footnote-marker">34</sup><i class="footnote"> <span dir="rtl">עציץ</span> = <span dir="rtl">اصيص</span> Napf, Gefäss, Geschirr; nach Fleischer [in Levy’s Wörterbuch] ist <span dir="rtl">עציץ</span> nur eine härtere Form für <span dir="rtl">אציץ</span>, welches sich nach Angabe des Aruch in Meg. 16a und B. kamma 144a findet, während unsre Ausgaben auch hier <span dir="rtl">עציץ</span> haben. <span dir="rtl">שותה בעציצו</span> ist eine sprichwörtliche Redensart im Sinne von „zufrieden sein müssen mit dem, was man erworben.“ Der Notzüchtiger muss auch gegen seinen Willen die Vergewaltigte zur Frau nehmen und sie behalten (Deut. 22, 29) selbst auf die Gefahr hin, dass sie mit körperlichen Makeln behaftet ist; vgl. die folg. Mischna. Dukes, Litteraturbl. des Orient 1848, S. 137, Anm. 5 vergleicht mit jener Phrase die spanische Redensart: „beber por calabeza“ = aus dem Kürbisse trinken, welche zur Bezeichnung für übereilte Heiraten gebraucht wird. „Das tertium comparationis ist: wer aus einem Kürbis trinkt, sieht nicht, was er trinkt und läuft Gefahr, manches Unreine zu verschlucken. So auch, wer eine Frau übereilt heiratet, ohne sich mit ihrem Character und ihrer Abstammung bekannt gemacht zu haben, läuft Gefahr, manches Schlimme in den Kauf zu bekommen, das er hernach zu bereuen hat.“</i> der Verführer darf, wenn er will, sie entlassen.
+Wie ist das gemeint: „er muss aus seinem Gefäss trinken?“ Selbst wenn sie (die Vergewaltigte) lahm<sup class="footnote-marker">35</sup><i class="footnote"> <span dir="rtl">חגר</span> ist die hebräische Form für das aramäische <span dir="rtl">חגירא</span>, <span dir="rtl">ܚܓܺܝܪܳܐ</span> = bibl.-hebr. <span dir="rtl">פסח</span>; vgl. Targ. Onk. zu Lev. 21, 18.</i> oder blind<sup class="footnote-marker">36</sup><i class="footnote"> <span dir="rtl">סומא</span> von <span dir="rtl">סמי</span> und <span dir="rtl">סמא</span>, blind sein. Das Wort ist eigentlich Safel von <span dir="rtl">עמי</span> = <span dir="rtl">עמם</span>, dunkel sein, mit Abwerfung des <span dir="rtl">ע</span> (Levy, Wörterb.).</i> oder mit Geschwüren behaftet ist. Wird an ihr ein Makel<sup class="footnote-marker">37</sup><i class="footnote"> Die Mischna ed. princ. und ed. Lowe liest <span dir="rtl">דבר זמה</span>; Ms. Or. 567: <span dir="rtl">דבר זנות</span>.</i> gefunden<sup class="footnote-marker">38</sup><i class="footnote"> Sie hat nach der Eheschliessung Unzucht getrieben. Durch Unzucht vor der Eheschliessung würde sie ihm zur Ehe nicht verboten werden, da sie damals noch nicht seine Frau war.</i> oder ist sie nicht geeignet, in Israel<sup class="footnote-marker">39</sup><i class="footnote"> Ms. Or. 567 liest <span dir="rtl">בקהל</span>.</i> aufgenommen zu werden,<sup class="footnote-marker">40</sup><i class="footnote"> D. h. die Ehe mit einem legitimen Israeliten einzugehen, sie war z. B. ein Bastard, Deut. 23, 3.</i> so darf er sie nicht behalten, denn es heisst (Deut. 22,29): „Ihm soll sie zur Frau werden,“ [d. h.] wenn sie eine für ihn geeignete Frau ist.<sup class="footnote-marker">41</sup><i class="footnote"> Im allgemeinen gilt zwar der Grundsatz <span dir="rtl">לא  עשה דוחה תעשה</span>, „das Gebot verdrängt das Verbot,“ d. h. wenn ein Gebot und ein Verbot zusammentreffen und die Erfüllung des Gebotes ohne die Übertretung des Verbotes unmöglich ist, so muss das Verbot zurücktreten und das Gebot ausgeführt werden. Bei Anwendung dieser Regel dürfte demnach der Mann die Frau behalten. In unsrem Falle jedoch kann der Grundsatz nicht angewendet werden, weil die Ausführung des Gebotes, dass er sie zur Frau nehmen solle, von der Einwilligung der Frau abhängt; man veranlasst sie daher auf die Ehe zu verzichten, sodass das Gebot entfällt und nur das Verbot in Kraft tritt. Nach R. Nissim hat ein Gebot, dessen Ausübung nur von dem Belieben eines Andren abhängig ist, nicht die Kraft, ein Verbot zu verdrängen.</i>
+Wenn eine Waise verlobt war und dann geschieden wurde, so sagt R. Elasar:<sup class="footnote-marker">42</sup><i class="footnote"> So ist die richtige Lesart, wie aus dem Talmud (Ket. 40 a) hervorgeht und sie auch die ed. princ. hat. Die Mischna ed. Lowe liest hier: … <span dir="rtl">יתומה שנתאנסה או שנתפתתה ר׳ אליעזר אומר</span>.</i> der Veführer ist frei,<sup class="footnote-marker">43</sup><i class="footnote"> Da sie sich ihm freiwillig ergab, ist anzunehmen, dass sie auf das Strafgeld verzichtet hat, und da ohnedies das Strafgeld ihr zufallen würde (M. 3), so kann sie verzichten. Das Gleiche gilt aber bei jeder Jungfrau, die nach der Verlobung geschieden wurde und deshalb das Strafgeld selbst zu beanspruchen hat.</i> der Notzüchtiger aber schuldig.
+Wieviel beträgt [die Strafe für] die Beschämung? Je nach dem, der beschämt hat<sup class="footnote-marker">44</sup><i class="footnote"> Die Schande, die ein Mann aus den niederen Volksschichten einem zufügt, ist grösser als die, welche ein Vornehmer einem antut.</i> und dem, der beschämt ist.<sup class="footnote-marker">45</sup><i class="footnote"> Die Beschämung einer vornehmen Jungfrau ist grösser als die einer niedrig stehenden und daher schwerer zu büssen.</i> [Wieviel die für] die Wertverminderung? Man betrachtet sie, als wäre sie eine zu verkaufende Sklavin, [und schätzt sie ab,]<sup class="footnote-marker">46</sup><i class="footnote"> B. kamma VIII, 1 steht in gleichem Zusammenhange an dieser Stelle <span dir="rtl">ושמין</span>.</i> wieviel sie wert war<sup class="footnote-marker">47</sup><i class="footnote"> Vor der Vergewaltigung.</i> und wieviel sie [jetzt] wert ist.<sup class="footnote-marker">48</sup><i class="footnote"> Wenn z. B. ein Herr seinem Sklaven eine Sklavin zur Frau geben will, so schätzt man ab, wieviel er für eine Jungfrau zahlen würde und wieviel für eine solche, der man schon beigewohnt hat; die Differenz ist dann als Entschädigung für die Verringerung des Wertes zu zahlen.</i> Das Strafgeld ist für alle Menschen gleich;<sup class="footnote-marker">49</sup><i class="footnote"> Nämlich 50 Silberschekel, Deut. 22, 29. Dass aber mit diesen 50 Schekel nicht etwa Alles bezahlt ist, wird im Talmud (Ket. 40b) also bewiesen: Es heisst (ibid.): „der Mann, der ihr beigewohnt hat, soll dem Vater des Mädchens 50 Silberstücke geben;“ das will sagen, für den Genuss der Beiwohnung allein hat er diese Summe zu zahlen, er hat aber ausserdem noch Strafe für die Beschämung und die Verletzung zu zahlen.</i> und Alles, was von der Thora genau festgesetzt ist, ist für alle Menschen gleich.
+Solange ein Verkauf stattfinden kann,<sup class="footnote-marker">50</sup><i class="footnote"> Solange der Vater befugt ist, seine Tochter als Sklavin zu verkaufen, d. i. solange sie noch nicht 12 Jahre alt ist.</i> giebt es kein Strafgeld,<sup class="footnote-marker">51</sup><i class="footnote"> Der Verführer oder der Notzüchtiger braucht dem Vater kein Strafgeld zu zahlen.</i> und sobald es Strafgeld giebt,<sup class="footnote-marker">52</sup><i class="footnote"> Wenn das Mädchen 12 Jahre und einen Tag alt ist.</i> kann ein Verkauf nicht stattfinden. Eine Minderjährige<sup class="footnote-marker">53</sup><i class="footnote"> Im Alter von 3 bis 12 Jahren und einem Tage.</i> kann verkauft werden, hat aber keinen Anspruch auf Strafgeld.<sup class="footnote-marker">54</sup><i class="footnote"> Dies ist nach dem Talmud (Ket. 40b) nur die Ansicht des R. Meir. Nach den Weisen aber findet auch bei der Minderjährigen von 3 Jahren an Geldstrafe statt, weil das Wort <span dir="rtl">נערה</span>, das bis auf eine Stelle Deut. 22, 19, die vom Verleumder handelt, „nicht voll“, d. h. defect (<span dir="rtl">נער</span>) geschrieben ist, jedes Mädchen begreift, das „noch nicht die volle geschlechtliche Reife“ erlangt hat. In diesem Sinne entscheidet auch die Halacha.</i> Ein Mädchen<sup class="footnote-marker">55</sup><i class="footnote"> S. Note 1a.</i> hat Anspruch auf Strafgeld, kann aber nicht verkauft werden.<sup class="footnote-marker">56</sup><i class="footnote"> In Ned. 76a wird dies durch folgenden Schluss (<span dir="rtl">ק״ו</span>) abgeleitet: wenn schon das Mädchen, das der Vater zur Sklavin verkauft hat, mit dem Eintritt der Pubertät, d. i. mit 12 Jahren von selbst frei wird, so darf das Mädchen, das der Vater bis dahin nicht verkauft hat, von 12 Jahren an gewiss nicht mehr verkauft werden.</i> Die Mannbare<sup class="footnote-marker">57</sup><i class="footnote"> S. Jeb. VI, Note 20.</i> kann weder verkauft werden noch hat sie Anspruch auf Strafgeld.<sup class="footnote-marker">58</sup><i class="footnote"> Ersatz für Beschämung und Wertverringerung hätte sie demnach wohl zu beanspruchen, wenn sie vergewaltigt ist. Ist sie verführt, so fallen auch diese Strafen fort, da vermutet wird, dass sie freiwillig auf Entschädigung verzichtet hat, vgl. Note 43. (R. Is. Alfasi).</i>
+Wenn jemand sagt: ich habe die Tochter des N. N. verführt, so bezahlt er die Beschämung und die Wertverminderung auf seine eigene Aussage,<sup class="footnote-marker">59</sup><i class="footnote"> Obwohl er durch die Aussage, dass sie sich ihm freiwillig ergeben habe, den guten Ruf ihrer Familie schädigt und seine Beglaubigung wie eine Bestätigung des üblen Leumundes erscheint, ist er dennoch glaubwürdig und ersatzpflichtig. Hätte er erklärt, er habe sie vergewaltigt, so wäre er gewiss beglaubt, da er durch diese Aussage die Ehre der Familie nicht so sehr angreift.</i> er bezahlt aber kein Strafgeld.<sup class="footnote-marker">60</sup><i class="footnote"> Nach dem Grundsatze: <span dir="rtl">מודה בקנס פטור</span>, wer freiwillig eingesteht, dass er Geldstrafe schuldig sei, ist von der Zahlung derselben befreit. Der Talmud (B. kamma 75a) leitet diesen Grundsatz aus Ex. 22, 8 ab, wonach einer dem andren nur dann das Doppelte zu zahlen hat, wenn „die Richter ihn verurteilen,“ also nicht infolge freiwilligen Geständnisses.</i> Wenn jemand sagt: ich habe gestohlen, [geschlachtet und verkauft],<sup class="footnote-marker">61</sup><i class="footnote"> In Ms. Or. 567, der ed. princ. und ed. Lowe fehlen die eingeklammerten Worte. Vielleicht soll dann angedeutet sein, dass, wenn Zeugen nachher erklärten, er habe das Tier geschlachtet und verkauft, er selbst aber dies nicht freiwillig eingesteht, der Dieb dennoch vom Ersatz des Vier- und Fünffachen frei ist; vgl. B. kamma VII, Note 18. (S. Straschun).</i> so bezahlt er den Wert auf seine eigene Aussage, bezahlt aber nicht das Doppelte<sup class="footnote-marker">62</sup><i class="footnote"> Ex. 22, 3.</i> oder das Vier- und Fünffache.<sup class="footnote-marker">63</sup><i class="footnote"> Ex. 21, 37.</i> [Wenn jemand sagt:] Mein Ochs hat den N. N.<sup class="footnote-marker">64</sup><i class="footnote"> Ich bin also verpflichtet, ein Sühnegeld zu zahlen, Ex. 21, 28—30.</i> oder den Ochsen des N. N. getötet,<sup class="footnote-marker">65</sup><i class="footnote"> Und mein Ochse ist ein stössiger, sodass ich (nach Ex. 21, 36) zu zahlen verpflichtet bin.</i> so bezahlt er auf seine eigene Aussage.<sup class="footnote-marker">66</sup><i class="footnote"> Denn das Sühnegeld, das er zu zahlen hat, gilt nicht als Strafgeld (<span dir="rtl">קנס</span>), sondern als Ersatz (<span dir="rtl">כופרא ממונא</span>).</i> [Wenn er aber sagt:] Mein Ochs hat den Sklaven des N. N. getötet,<sup class="footnote-marker">67</sup><i class="footnote"> Und ich bin (nach Ex. 21, 32) verpflichtet, 30 Schekel zu zahlen.</i> so bezahlt er nicht auf seine eigene Aussage.<sup class="footnote-marker">68</sup><i class="footnote"> Denn die Summe, die er zu erlegen hätte, gilt nicht als Ersatz, sondern als Strafgeld, da sie von dem eigentlichen Werte des Sklaven unabhängig ist.</i> Dies [nämlich] ist die Regel:<sup class="footnote-marker">69</sup><i class="footnote"> Durch diese Formel, die in der Mischna gewöhnlich noch andre, nicht genannte Fälle unter die Regel rubriciert, sollen hier noch folgende zwei Fälle in der Regel einbegriffen sein: 1) Der Verleumder, der nach Deut. 22, 19 eine Strafe von 100 Schekel zu zahlen hat, ist von der Zahlung frei, sobald er sich selbst der Verleumdung bezichtigt, da diese Summe nicht als Ersatz, sondern als Strafgeld betrachtet wird, welches von der Person der Verleumdeten ganz unabhängig ist. 2) Der Herr, der seinem Sklaven ein Auge oder einen Zahn ausschlägt und ihn dafür nach Ex. 21, 26. 27 freilassen muss, ist dieser Pflicht enthoben, sobald er sich selbst jenes Vergehens bezichtigt. Denn da die Freilassung eine Entschädigung ist, die in der Regel den Wert des zugefügten Schadens übersteigt, so ist sie nicht als „Ersatz“ für das verstümmelte Glied, sondern als „Strafe“ (<span dir="rtl">קנס</span>) zu betrachten (Tos.).</i> jeder, der mehr bezahlen muss, als der Schaden beträgt, zahlt auf seine eigene Aussage nicht.<sup class="footnote-marker">70</sup><i class="footnote"> Nach dem Talmud (Ket. 41b) ist zuweilen auch derjenige frei, der weniger bezahlen muss, als der Schaden beträgt. Wenn z. B. ein zahmer Ochse (<span dir="rtl">תם</span>) den Ochsen eines Andren tötet, so ist der Eigentümer des ersteren von der Zahlung des halben Schadens frei (Ex. 21, 35), sobald er selbst seine Schuld eingesteht; denn diese Summe, die er zu zahlen hätte, gilt nicht als „Ersatz“, sondern als „Strafe“ (<span dir="rtl">קנס</span>) dafür, dass er seinen Ochsen nicht genügend überwacht.</i>
+
+Chapter 4
+
+Wenn ein Mädchen<sup class="footnote-marker">1</sup><i class="footnote"> Ket. III, Note 1a.</i> verführt wurde, so gehört das Geld für ihre Beschämung und ihre Wertverminderung sowie ihr Strafgeld ihrem Vater,<sup class="footnote-marker">2</sup><i class="footnote"> Aus Ket. III, 4 war bereits zu schliessen, dass diese Strafgelder nicht bloss bei der Vergewaltigten, sondern auch bei der Verführten dem Vater gehören; denn es konnte dort nicht gemeint sein, dass der Verführer diese Gelder an das Mädchen zu zahlen habe, da dieses ja vermutlich darauf verzichten würde, nachdem es sich ihm freiwillig ergeben. Der erste Satz unsrer Mischna ist nur in Hinsicht auf die nun folgenden Fälle wiederholt und will sagen, dass auch bei der Verführten, die nicht nach dem Tode ihres Vaters vor Gericht gestanden, das Geld ihr selbst zukommt und ein Verzicht ihrerseits im Moment der Beiwohnung wirkungslos ist, da diese noch zu Lebzeiten ihres Vaters geschah.</i> bei der Vergewaltigten<sup class="footnote-marker">3</sup><i class="footnote"> Der Ausdruck <span dir="rtl">תפוסה</span> ist mit Rücksicht auf <span dir="rtl">ותפשה</span> Deut. 22, 28 gewählt.</i> auch das Schmerzensgeld. Stand sie vor Gericht, bevor der Vater gestorben war,<sup class="footnote-marker">4</sup><i class="footnote"> Und der Verführer wurde zur Zahlung dieses Geldes verurteilt.</i> so gehört es dem Vater. Starb der Vater,<sup class="footnote-marker">5</sup><i class="footnote"> Nachdem sie im Alter zwischen 12 und 12½ Jahren vor Gericht gestanden und dieses das Urteil gesprochen hatte.</i> so gehört es den Brüdern.<sup class="footnote-marker">6</sup><i class="footnote"> Da ihr Vater es zu beanspruchen hatte und sein Recht auf seine Söhne vererbt.</i> Konnte<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">הספיק</span> von <span dir="rtl">ספק</span> = <span dir="rtl">שפק</span> (I. Kön. 20, 10), hinreichen, genügen; hier = genügend Zeit haben.</i> sie nicht mehr vor Gericht stehen, bevor der Vater gestorben war, so gehört es ihr selbst.<sup class="footnote-marker">8</sup><i class="footnote"> Denn der Vater kann wohl sein Geld, aber nicht das Recht, das er an seiner Tochter hat, auf seine Kinder vererben. In Ket. 43a wird dies also begründet: Es heisst Lev. 25, 46: „Ihr sollt sie (die Sklaven) euren Kindern nach euch vererben,“ die Sklaven dürft ihr wohl auf eure Söhne vererben, aber nicht eure Töchter resp. das Anrecht, das ihr an diesen habt. Überdies hätte vielleicht der Verführer, wenn es noch bei Lebzeiten des Vaters zum Prozess gekommen wäre, sein Vergehen freiwillig eingestanden und wäre dadurch von der Zahlung des Strafgeldes befreit (s. Ket. III, Note 60); es kann deshalb die Summe, die er zu erlegen hätte, nicht als ein dem Vater „geschuldetes Geld“ (<span dir="rtl">ממונא</span>) betrachtet werden, das dieser auf seine Kinder vererben könnte. Das Geld für die Beschämung sowie für die Wertverminderung, das, weil von der Schätzung des Gerichtes abhängig, eigentlich nicht als „Strafgeld“ (<span dir="rtl">קנסא</span>) betrachtet und deshalb wohl vererbt werden könnte, ist dennoch an die Tochter zu zahlen, weil es auch in andrer Beziehung dem Strafgelde gleich geachtet wird; Ket. 42b. Nach R. Nissim gehört es in der Tat den Brüdern.</i> (A. L.: R. Simon sagt: konnte sie es nicht mehr erheben, bevor der Vater gestorben war, so gehört es ihr selbst.)<sup class="footnote-marker">9</sup><i class="footnote"> In der Mischna ed. princ., der ed. Lowe sowie Ms. Or. 567 fehlen die eingeklammerten Worte, desgleichen in der Mischna des R. J. Alfasi. Sie sind offenbar aus dem zweiten Teile der Mischna hierher gekommen.</i> Stand sie vor Gericht, bevor sie mannbar<sup class="footnote-marker">10</sup><i class="footnote"> S. Jeb. VI, Note 20.</i> wurde, so gehört es dem Vater. Starb der Vater, so gehört es den Brüdern. Konnte sie nicht mehr vor Gericht stehen, bevor sie mannbar geworden war, so gehört es ihr selbst. R. Simon sagt: konnte sie es nicht mehr erheben, bevor der Vater gestorben war (A. L.: bevor sie mannbar geworden war), so gehört es ihr selbst.<sup class="footnote-marker">11</sup><i class="footnote"> Obwohl sie noch bei Lebzeiten des Vaters vor Gericht gestanden hat; denn aus dem Worte <span dir="rtl">ונתן</span> Deut. 22, 29 wird geschlossen, dass die Thora dem Vater das Geld erst dann zuerkannt hat, nachdem es ihm gegeben ist. Solange dieses nicht geschehen ist, hat er, auch wenn das Urteil bereits gefällt war, es noch nicht als sein Eigentum zu betrachten und kann es daher auch nicht vererben. Die Halacha entscheidet jedoch nicht im Sinne des R. Simon.</i> Der Ertrag ihrer Händearbeit<sup class="footnote-marker">12</sup><i class="footnote"> Den sie bei Lebzeiten ihres Vaters verdient hat.</i> und ihr Fund gehören, selbst wenn sie [jenen] noch nicht erhoben,<sup class="footnote-marker">13</sup><i class="footnote"> Dies kann sich nur auf den Ertrag ihrer Händearbeit beziehen, denn den Fund hat sie sofort in Händen und von niemand zu erheben.</i> als der Vater starb,<sup class="footnote-marker">13a</sup><i class="footnote"> Ed. princ. und ed. Lowe lesen <span dir="rtl">ומת</span>.</i> den Brüdern.<sup class="footnote-marker">14</sup><i class="footnote"> Die Zusammenstellung ihres Verdienstes mit ihrem Funde will nur Folgendes besagen: So wie nur das, was sie bei Lebzeiten ihres Vaters findet, diesem gehört als Entschädigung für die Kosten ihres Unterhalts (s. M. 4), das aber, was sie später findet, ihr verbleibt und nicht etwa den Brüdern zufällt, weil diese die Schwester ohnedies zu unterhalten verpflichtet sind (s. M. 11), ebenso gehört nur das, was sie bei Lebzeiten des Vaters verdient, diesem und fällt daher seinen Söhnen als Erbe zu, selbst wenn sie den Verdienst noch nicht eingezogen hatte; was sie jedoch nach dem Tode ihres Vaters verdient, gehört ihr selbst und kann vom Vater den Söhnen nicht vermacht werden, s. Note 8.</i>
+Wenn jemand seine Tochter<sup class="footnote-marker">15</sup><i class="footnote"> Die noch nicht 12½ Jahr alt war.</i> verlobte und sie dann geschieden wurde, er sie dann [nochmals] verlobte und sie Witwe<sup class="footnote-marker">16</sup><i class="footnote"> Die Mischna mochte nicht annehmen, dass sie zweimal Witwe wurde, weil eine solche eine dritte Ehe nicht mehr eingehen soll, da man vermutet, dass sie auch ihren dritten Mann durch Tod verlieren werde (Rabbi, Jeb. 64b). Aus dem gleichen Grunde nimmt die Mischna nicht an, dass sie zweimal geschieden wurde, da sie auch dann eine neue Ehe nicht mehr eingehen soll. S. Eb. haëser 9, 1 Anm.</i> wurde, so gehört ihre Ketuba<sup class="footnote-marker">17</sup><i class="footnote"> Die sie von beiden Verlobungen her zu beanspruchen hat. Die Mischna handelt hier entweder von dem Falle, dass der Verlobten eine Ketuba ausgestellt war (R. Nissim) oder sie vertritt die Ansicht, dass eine Verlobte die Auszahlung der Ketuba auch dann zu fordern hat, wenn diese ihr nicht ausdrücklich verschrieben ist; vgl. Jeb. XV, Note 53 (wo übrigens am Schlusse Cap. 55, § 6 zu lesen ist).</i> ihm (dem Vater).<sup class="footnote-marker">18</sup><i class="footnote"> Weil sie als Minderjährige noch unter väterlicher Gewalt steht.</i> Wenn er sie aber verheiratete und sie geschieden wurde, er sie dann [nochmals] verheiratete und sie Witwe wurde, so gehört ihre Ketuba<sup class="footnote-marker">19</sup><i class="footnote"> Auch die Ketuba, die sie von dem ersten Manne zu beanspruchen hat.</i> ihr.<sup class="footnote-marker">20</sup><i class="footnote"> Da sie von dem Moment der vollzogenen Eheschliessung an nicht mehr unter väterlicher Gewalt steht. Entscheidend aber ist die Zeit, da die Ketuba erhoben wird, nicht da sie ge- schrieben ist.</i> R. Jehuda sagt: die erste gehört dem Vater.<sup class="footnote-marker">21</sup><i class="footnote"> Weil diese vor der ersten Eheschliessung geschrieben wurde, als sie noch unter väterlicher Gewalt stand; massgebend aber ist der Moment, in dem die Ketuba ausgestellt wurde. Die Halacha entscheidet jedoch nicht im Sinne des R. Jehuda.</i> Da sagten sie (die Weisen) zu ihm:<sup class="footnote-marker">22</sup><i class="footnote"> Die Worte <span dir="rtl">אמרו לו</span> fehlen in der Mischna ed. princ.; die Worte <span dir="rtl">משהשיאה וכו׳</span> können auch noch von R. Jehuda gesprochen sein.</i> sobald<sup class="footnote-marker">23</sup><i class="footnote"> Das eingeklammerte <span dir="rtl">אם</span> findet sich im Ms. Or. 567 sowie in den Talmudausgaben.</i> er sie verheiratet, hat ihr Vater keine Gewalt mehr über sie.
+Wenn mit einer Proselytin zugleich ihre Tochter übergetreten ist<sup class="footnote-marker">24</sup><i class="footnote"> Die Mischna handelt nicht von dem einfachern Falle, dass eine Proselytin Unzucht getrieben hat, weil angedeutet werden soll, dass dieses Gesetz auch gilt, wenn das Mädchen in einem Alter von noch nicht 3 Jahren übergetreten ist, wo es nur mit der Mutter (oder dem Vater) gemeinsam Jüdin werden kann, da eine freie Willenserklärung zu dieser Zeit ausgeschlossen ist. S. Ket. I, Note 17.</i> und diese Unzucht treibt,<sup class="footnote-marker">25</sup><i class="footnote"> Während sie mit einem andren Manne verlobt ist.</i> so wird sie erdrosselt;<sup class="footnote-marker">26</sup><i class="footnote"> Selbst wenn sie in einem Alter von noch nicht 3 Jahren Jüdin wurde und anzunehmen ist, dass sie Jungfrau war, als sie Unzucht trieb, da, wenn sie vor jenem Alter vergewaltigt worden wäre, die Zeichen ihrer Jungfrauschatt sich von selbst wieder einstellen würden; Nid. V, 4. Sie wird nicht gesteinigt, weil das Wort <span dir="rtl">בישראל</span> Deut. 22, 21 andeuten will, dass dies nur bei einer geborenen Jüdin der Fall ist. Sie wird vielmehr wie jede Ehebrecherin mit Erdrosselung bestraft, Lev. 20, 10 und Sanh. XI, 1.</i> es findet bei ihr weder [das Hinausführen vor] „die Thür des Vaterhauses“<sup class="footnote-marker">27</sup><i class="footnote"> Wie es bei einer geborenen Jüdin zu geschehen hatte (Deut. 22, 21), um gleichsam den Eltern zuzurufen: „Sehet, solche Kinder habt ihr grossgezogen!“ (Ket. 45a).</i> noch [die Zahlung von] 100 Sela statt.<sup class="footnote-marker">28</sup><i class="footnote"> Wenn ihr Mann sie beschuldigt, die Zeichen der Jungfrauschaft bei ihr nicht vorgefunden zu haben und sich dies als Verleumdung erweist, so braucht er ihrem Vater nicht die 100 Silberstücke (Sela = Schekel) zu zahlen, da auch das Gesetz Deut. 22, 13—19 nur von einer geborenen Jüdin handelt.</i> Wurde sie empfangen,<sup class="footnote-marker">29</sup><i class="footnote"> <span dir="rtl">הורה</span> ist substantivisch gebrauchter Infinitiv im passiven Kal von <span dir="rtl">הרה</span>, „empfangen werden, schwanger sein“; vgl. <span dir="rtl">הרו</span> Jes. 59, 13. S. Barth, Nominalbildung § 51a.</i> als sie (die Mutter) noch nicht heilig<sup class="footnote-marker">30</sup><i class="footnote"> D. h. durch den Übertritt zum Judentum geweiht.</i> war, aber geboren, als sie bereits heilig war, so wird sie gesteinigt,<sup class="footnote-marker">31</sup><i class="footnote"> Das scheinbar überflüssige Wort <span dir="rtl">ומתה</span> Deut. 22, 21 will auch den Fall einschliessen, dass die Verurteilte von einer Mutter geboren ist, die erst während der Schwangerschaft Jüdin wurde.</i> aber es findet bei ihr weder [das Hinausführen vor] die Thür des Vaterhauses noch [die Zahlung von] 100 Sela statt.<sup class="footnote-marker">32</sup><i class="footnote"> Denn <span dir="rtl">ומתה</span> will andeuten, dass nur die Strafe die gleiche sein soll wie bei einer geborenen Jüdin.</i> War sie empfangen und geboren, als sie (die Mutter) heilig war, so gilt sie in jeder Beziehung als Jüdin. Hat sie<sup class="footnote-marker">33</sup><i class="footnote"> Die als Jüdin Geborene.</i> einen Vater, aber nicht „die Thür des Vaterhauses“,<sup class="footnote-marker">34</sup><i class="footnote"> Wenn der Vater kein Haus besass.</i> [oder] hat sie „die Thür des Vaterhauses“, aber keinen Vater, so wird sie [gleichwohl] gesteinigt; [die Worte] „Thür des Vaterhauses“ besagen nur, dass so [zunächst] die Pflicht sei.<sup class="footnote-marker">35</sup><i class="footnote"> Die Vollziehung der Todesstrafe ist aber nicht durch die Existenz des Vaters oder des Vaterhauses bedingt.</i>
+Der Vater hat die Vollmacht über seine Tochter<sup class="footnote-marker">36</sup><i class="footnote"> Solange sie noch nicht 12½ Jahre alt ist.</i> bei ihrer Verheiratung, über das Geld,<sup class="footnote-marker">37</sup><i class="footnote"> Das der Mann zahlt, um sie sich dadurch zur Frau zu erwerben. Im Talmud (Ket. 46a) wird dies aus den scheinbar überflüssigen Worten <span dir="rtl">אין כסף</span> Ex. 21, 11 abgeleitet. Es heisst hier, dass die als Sklavin Verkaufte „umsonst, ohne Geld“ entlassen wird. Das will sagen: nur wenn sie aus der Gewalt des Herrn entlassen wird, so hat dieser kein Geld zu beanspruchen, wenn sie aber aus der Gewalt eines Andren, z. B. des Vaters durch Eingehung einer Ehe scheidet, so hat dieser wohl Geld zu beanspruchen.</i> über den Schein<sup class="footnote-marker">38</sup><i class="footnote"> Er hat das Recht, den Schein, durch den die Eheschliessung erfolgt, in Empfang zu nehmen und nach Belieben zu verwenden.</i> und über die Beiwohnung;<sup class="footnote-marker">39</sup><i class="footnote"> Er hat das Recht, seine Tochter einem beliebigen Manne zur Beiwohnung zu übergeben, um dadurch die Eheschliessung zu vollziehen. Dies gilt jedoch nur für ein Mädchen unter 3 Jahren. Dass die beiden letztgenannten Rechte dem Vater ebenso zustehen, wie das erstgenannte, folgt aus <span dir="rtl">והיתה לאיש אחר</span>, „sie wird eines Andren Frau“, Deut. 24, 2, wo zwischen den verschiedenen Arten der Eheschliessung kein Unterschied gemacht ist. Die Ableitung dieser 3 Formen der Eheschliessung aus der Schrift s. zu Kid. I, 1.</i> auch hat er das Recht an ihrem Funde<sup class="footnote-marker">40</sup><i class="footnote"> Damit Feindschaft zwischen dem Vater und seiner Tochter verhütet werde und er sich nicht weigere, sie zu ernähren.</i> und an ihrer Händearbeit<sup class="footnote-marker">41</sup><i class="footnote"> Da der Vater das Recht hat, seine minderjährige Tochter zu verkaufen, so hat er gewiss das Recht auf ihren Erwerb. Dass er dies Recht aber auch hat, wenn sie zwischen 12 und 12½ Jahren ist (<span dir="rtl">נערת</span>), wird aus den Worten <span dir="rtl">בתו לאמה</span> Ex. 21, 7 abgeleitet, welche besagen wollen: wie die Händearbeit einer Magd ihrem Herrn gehört, ebenso gehört auch die Händearbeit einer Tochter ihrem Vater.</i> sowie ihre Gelübde aufzulösen;<sup class="footnote-marker">42</sup><i class="footnote"> Aus den Worten <span dir="rtl">בנעריה בית אביה</span> Num. 30, 17 folgt, dass sie hinsichtlich ihrer Gelübde „in der Gewalt ihres Vaters steht, solange sie noch ein Mädchen (<span dir="rtl">נערה</span>) ist“, und nach Vers 6 (ibid.) hat er das Recht ihre Gelübde aufzulösen.</i> er nimmt ihren Scheidebrief in Empfang,<sup class="footnote-marker">43</sup><i class="footnote"> Wenn sie unter 12½ Jahren sich verlobte und dann geschieden wurde. In Deut. 24, 2 ist … <span dir="rtl">והיתה</span> … <span dir="rtl">ויצאה</span>, d. h. die Scheidung von dem einen und die Eheschliessung mit einem andren Manne zusammengestellt, um zu lehren, dass dem Vater das Recht auf den Scheidebrief ebenso zusteht, wie das auf das Traugeld.</i> hat aber nicht die Nutzniessang [ihres Vermögens]<sup class="footnote-marker">44</sup><i class="footnote"> Das ihr von Verwandten ihrer Mutter, z. B. ihrem Grossvater zufällt. Bei dem Vater ist nicht zu befürchten, dass er sich der Pflicht der Auslösung seiner Tochter entziehen wird, s. Note 46.</i> bei ihrem Leben.<sup class="footnote-marker">45</sup><i class="footnote"> Er beerbt sie erst nach ihrem Tode.</i> Ist sie verheiratet, so hat der Gatte vor ihm den Vorzug, dass er auch die Nutzniessung bei ihrem Leben hat;<sup class="footnote-marker">46</sup><i class="footnote"> Damit er bereit ist sie loszukaufen, wenn sie gefangen wird.</i> auch ist er verpflichtet sie zu ernähren,<sup class="footnote-marker">47</sup><i class="footnote"> Ex. 21,10. In der Mischna sind noch die beiden andren, in diesem Verse genannten Pflichten zu ergänzen.</i> sie loszukaufen<sup class="footnote-marker">48</sup><i class="footnote"> Wenn sie gefangen wird.</i> und zu beerdigen.<sup class="footnote-marker">49</sup><i class="footnote"> Als Entgelt für diese Verpflichtung hat er das Recht ihrer Beerbung.</i> R. Jehuda sagt: selbst der Aermste in Israel soll<sup class="footnote-marker">50</sup><i class="footnote"> Bei der Trauerfeier, die er für seine Frau veranstaltet.</i> nicht weniger als zwei Flöten und ein Klageweib nehmen.<sup class="footnote-marker">51</sup><i class="footnote"> Sobald dies in seiner Familie Sitte ist, wenngleich seine Frau einem niedrigeren Stande angehört, in dem dieses nicht Brauch ist. Denn für die Pflichten des Mannes gegenüber seiner Frau gilt der Grundsatz: <span dir="rtl">עולה עמו ואינה יורדת עמו</span>, „sie steigt mit ihm, aber sie fällt nicht mit ihm“ (Ket. 48a), d. h. wenn er einem höhern, sie aber einem niedern Stande angehört, so hat er sie seinem höhern Stande gemäss zu behandeln; wenn er jedoch einem niedern, sie aber einem höhern Stande angehört, so darf er sie nicht seinem niedern Stande gemäss behandeln, sondern ist verpflichtet, ihr eine Behandlung zu gewähren, wie sie ihrem frühern Stande entspricht. So entscheidet die Halacha. Nach den Weisen unsrer Mischna, die diese Bedingung nicht machen, gilt jener Grundsatz nur für die Behandlung beim Leben der Frau, aber nicht mehr nach ihrem Tode.</i>
+Sie (die Tochter) bleibt solange in der Gewalt des Vaters,<sup class="footnote-marker">52</sup><i class="footnote"> Hinsichtlich aller in der vorigen Mischna aufgezählten Rechte. Ist sie die Tochter eines Nichtpriesters und mit einem Priester verlobt, so darf sie noch keine Hebe geniessen, da sie in der Gewalt des Vaters steht; s. Ket. V, 3.</i> bis sie in die Gewalt des Gatten zur Verheiratung (A. L.: in das Trauzelt)<sup class="footnote-marker">53</sup><i class="footnote"> So liest die Mischna ed. princ., ed. Lowe und Ms. Or. 567 anstatt <span dir="rtl">לנשואין</span>.</i> kommt. Übergiebt sie der Vater den Boten des Mannes,<sup class="footnote-marker">54</sup><i class="footnote"> Um sie dem Gatten zuzuführen.</i> so ist sie in der Gewalt des Mannes.<sup class="footnote-marker">55</sup><i class="footnote"> Nach dem Grundsatze: <span dir="rtl">שלוחו של אדם כסותו</span>, „der Bevollmächtigte steht dem Vollmachtgeber gleich“, d. h. die Handlungen des Bevollmächtigten sind rechtlich ebenso wirksam, als wären sie von dem Vollmachtgeber selbst vollzogen.</i> Geht der Vater mit den Boten des Mannes oder gehen die Boten des Vaters mit denen des Mannes, so ist sie [noch] in der Gewalt des Vaters. Übergeben sie die Boten des Vaters<sup class="footnote-marker">56</sup><i class="footnote"> Die den Auftrag hatten, sie dem Gatten zuzuführen.</i> denen des Mannes,<sup class="footnote-marker">57</sup><i class="footnote"> Sie trafen die Boten des Gatten, wenn auch nicht diesen selbst.</i> so ist sie in der Gewalt des Mannes.
+Der Vater ist nicht verpflichtet seine Tochter<sup class="footnote-marker">58</sup><i class="footnote"> Oder seinen Sohn.</i> zu ernähren.<sup class="footnote-marker">59</sup><i class="footnote"> Solange er lebt. Nach seinem Tode aber haben die Töchter ihren Unterhalt aus seinem Nachlass zu beanspruchen (s. M. 11), und die Söhne erben zu gleichen Teilen nach Abfindung der Mutter. Die Halacha jedoch entscheidet auf Grund der Verordnungen zu Uscha und der Aussprüche der Weisen (Ket. 50a) folgendermassen: Bis zum Alter von 6 Jahren müssen die Kinder vom Vater ohne weiteres ernährt werden, selbst wenn ihnen von andrer Seite, z. B. den Verwandten mütterlicherseits Vermögen zufällt. Von da ab kann man den Vater, wenn er nicht notorisch vermögend ist, nicht zwingen, die Kinder zu ernähren, aber man sucht ihn durch gütliches Zureden oder strenge Verweise zur Erfüllung seiner Vaterpflicht zu bewegen. Sobald die Kinder erwachsen sind, hört für den Vater, auch wenn er reich ist, diese Pflicht auf, sofern sie imstande sind sich selbst zu ernähren. S. Maim. Hil. Ischut XII, 14. 15; Eb. haëser 71, 1.</i> Diese Lehre<sup class="footnote-marker">60</sup><i class="footnote"> Diese Formel, die in der Regel bei der Erklärung oder Ausdeutung eines Schriftverses angewendet wird (vgl. Schek. VI, 6), bezieht sich hier auf einen nichtbiblischen Text, den Wortlaut der Ketuba, vgl. Tos. Ket. IV, 9.</i> trug R. Elasar, Sohn Asarjas, den Weisen in dem Weinberg<sup class="footnote-marker">60a</sup><i class="footnote"> Eine Bezeichnung für die Hochschule, s. Eduj. II, Note 35.</i> zu Jabne vor: „Die Söhne erben<sup class="footnote-marker">61</sup><i class="footnote"> S. M. 10.</i> und die Töchter werden ernährt“;<sup class="footnote-marker">62</sup><i class="footnote"> S. M. 11. Man sollte eigentlich neben <span dir="rtl">הבנות</span> die weibliche Form des Verbs erwarten; indess ist diese Femininform des Plurals in der Mischna nicht gebräuchlich. Die Stelle in Ned. IX, 10: <span dir="rtl">בנות ישראל אל ר׳ ישמעאל בכינה</span> beweist nichts dagegen, da diese nur eine Anlehnung an II. Sam. 1, 24 ist.</i> wie nun die Söhne erst nach dem Tode ihres Vaters erben, so werden die Töchter auch erst nach dem Tode ihres Vaters ernährt.
+Wenn er (der Mann) ihr (der Frau) keine Ketuba verschrieben hat, so erhält [dennoch] die Jungfrau 200 [Denar] und die Witwe eine Mine, weil dies ein gerichtliches Abkommen<sup class="footnote-marker">63</sup><i class="footnote"> <span dir="rtl">תנאי</span> = <span dir="rtl">ܬܶܢܘܰܝ</span>, Vertrag, Verabredung, Bedingung, Abkommen, Institution; s. Barth, etymol. Studien S. 67. Vgl. auch Seb. IV, 6.</i> ist. Hat er ihr ein Feld, das nur eine Mine wert war, für 200 Sus verschrieben und nicht dazu geschrieben: „alle Güter, die mir gehören,<sup class="footnote-marker">63a</sup><i class="footnote"> Ed. Lowe liest <span dir="rtl">דאיתיין</span>.</i> seien für deine Ketuba haftbar,“ so ist er dennoch [zur Zahlung des Ganzen] verpflichtet,<sup class="footnote-marker">64</sup><i class="footnote"> Und alle seine Güter haften; vgl. die Einleitung, S. 92.</i> weil dies ein gerichtliches Abkommen ist.
+Hat er ihr auch nicht verschrieben: „wenn Du gefangen wirst, so werde ich Dich loskaufen und wieder zu meiner Frau nehmen,“ und wenn es eine Priesterfrau<sup class="footnote-marker">65</sup><i class="footnote"> Die der Mann, wenn sie gefangen worden ist, nicht zur Frau behalten darf, weil vermutet wird, dass sie in der Gefangenschaft vergewaltigt ist; s. Ket. II, Note 51.</i> war: „[so werde ich Dich loskaufen und] in Deine Heimat zurückbringen,“ so ist er dennoch dazu verpflichtet,<sup class="footnote-marker">66</sup><i class="footnote"> Im erstem Falle muss er sie wieder zur Frau nehmen und ihr, wenn er sich von ihr scheidet, die Ketuba auszahlen. Im letztern Falle muss er sie in ihre Heimat zurückbringen, sich von ihr scheiden und ihr die Ketuba auszahlen.</i> weil dies ein gerichtliches Abkommen ist.<sup class="footnote-marker">66a</sup><i class="footnote"> Die Mischna ed. Lowe liest: <span dir="rtl">לא כתב לה אם תמותין אקבריניך דאין תשבאין אפרקוניך אתביניך לי לאינתו ובכוהנות אחזריניך למדינתה חייב שהוא תנאי בית דין</span>.</i>
+Ist sie gefangen, so muss er sie loskaufen; und wenn er sagt: hier ist ihr Scheidebrief und ihre Ketuba, mag sie sich selbst loskaufen — so ist er dazu nicht befugt.<sup class="footnote-marker">67</sup><i class="footnote"> Er muss sie vielmehr loskaufen und wieder zur Frau nehmen, später darf er sich dann von ihr scheiden.</i> Ist sie verwundet, so muss er sie heilen lassen; wenn er aber sagt: hier ist ihr Scheidebrief und ihre Ketuba, mag sie sich selbst heilen lassen — so ist er dazu befugt.<sup class="footnote-marker">68</sup><i class="footnote"> Die Pflicht, sie heilen zu lassen, gehört zu den Unterhaltspflichten (<span dir="rtl">מזונות</span>), die ihm obliegen, wofür ihm das Recht auf ihren Erwerb zusteht; er kann deshalb darauf verzichten, um jener Pflicht enthoben zu sein. Die Pflicht, sie loszukaufen, obliegt ihm aber, weil er das Recht der Nutzniessung an ihrem Vermögen hat (Note 46). Für diese Leistung der Frau hatte er bis zu dem Momente der Gefangennahme keine Gegenleistung aufzuweisen; er darf sich deshalb jener Pflicht nicht entziehen.</i>
+Wenn er ihr auch nicht verschrieben hat: „Die männlichen Kinder, die Du von mir haben wirst,<sup class="footnote-marker">69</sup><i class="footnote"> Ed. Lowe liest: <span dir="rtl">דיחויין לי מיניך</span>.</i> sollen<sup class="footnote-marker">69a</sup><i class="footnote"> Falls Du vor mir stirbst und ich Dich beerbe.</i> den Betrag Deiner Ketuba ausser dem Anteil erben, den sie mit ihren Brüdern<sup class="footnote-marker">70</sup><i class="footnote"> Die sie bekommen werden, wenn ich eine zweite Frau heirate.</i> gemeinsam haben werden,“ so ist er dennoch dazu verpflichtet,<sup class="footnote-marker">71</sup><i class="footnote"> Es heiratet z. B. jemand eine Frau, der er eine Ketuba von 800 Denar verschreibt und bekommt von ihr 2 Söhne. Diese Frau stirbt, und er heiratet eine zweite Frau, der er nur die üblichen 200 Denar verschreibt, und bekommt von ihr gleichfalls 2 Söhne. Auch diese Frau stirbt, und er hinterlässt bei seinem Tode ein Vermögen von 4000 Denar. Würden nun die 4 Söhne zu gleichen Teilen erben (abgesehen davon, dass hier der Erstgeborene ⅕ mehr zu beanspruchen hat, Deut. 21, 17), so kämen auf jeden von ihnen 1000 Denar. Die Mischna lehrt nun, dass zunächst die Söhne der ersten Frau die Ketuba von 800 und die der zweiten die Ketuba von 200 Denar erben. Das übrige Vermögen im Betrage von 3000 Denar erben dann alle 4 Söhne zu gleichen Teilen, sodass im Ganzen jeder Sohn der zweiten Frau 850, jeder Sohn der ersten Frau aber 1150 Denar erhält. In dieser Weise jedoch findet die Verteilung des Nachlasses nur dann statt, wenn, wie in dem genannten Beispiele, der Nachlass mindestens einen Denar mehr beträgt als die Summe der beiden Ketubot, weil dann an diesem Denar das Thoragesetz, welches bei der Erbschaft die Kinder in gleicher Weise berücksichtigt, erfüllt werden kann. Andrenfalls aber erben die Kinder zu gleichen Teilen, weil sonst das Thoragesetz illusorisch gemacht würde. Vgl. Ket. X, 2.</i> weil dies ein gerichtliches Abkommen ist.<sup class="footnote-marker">71a</sup><i class="footnote"> Diese Anordnung, dass die Söhne die Ketuba ihrer Mutter ausser ihrem Pflichtteil erben, ist deshalb getroffen, damit die Väter ihre Töchter nicht zurücksetzen, sondern ihnen ebensoviel verschreiben, wie ihren Söhnen (Ket. 52b).</i>
+[Ebenso, wenn er ihr nicht verschrieben:] „Die weiblichen<sup class="footnote-marker">72</sup><i class="footnote"> Das <span dir="rtl">נוקבן</span> ist überflüssig, da <span dir="rtl">בנן</span> schon „Töchter“ bedeutet; es ist nur wegen des Parallelismus mit <span dir="rtl">בנין דכרין</span> der vorigen Mischna hinzugefügt.</i> Kinder, die Du von mir haben wirst, sollen in meinem Hause verbleiben<sup class="footnote-marker">73</sup><i class="footnote"> Nach meinem Tode. Denn bei seinen Lebzeiten haben die Kinder eigentlich keinen Anspruch auf Alimentierung, s. M. 6. Ed. Lowe liest hier (nach Verbesserung des Textes): <span dir="rtl">איגון יהוין יתבן בביתי בנן נוקבן דיהוין ליך מני</span>.</i> und von meinem Vermögen ernährt<sup class="footnote-marker">74</sup><i class="footnote"> Sowie mit allem, was zum Unterhalt notwendig ist, versehen.</i> werden, bis sie sich mit Männern verheiraten“,<sup class="footnote-marker">75</sup><i class="footnote"> <span dir="rtl">יתנסבן</span> ist Ithpeel von <span dir="rtl">נסב</span> = <span dir="rtl">ܢܣܰܒ</span> = <span dir="rtl">נשא</span> nehmen, heiraten. Die Form <span dir="rtl">יתנסבן</span>, die auch ed. Lowe hat (nur dass hier <span dir="rtl">יתנסבין</span> verschrieben ist), ist die nach der Analogie der starken Verba gebildete. Wenn unsre Mischnaausgaben <span dir="rtl">תנסבן</span> = <span dir="rtl">תינסבן</span> lesen, so ist hier das Präfix <span dir="rtl">ת</span> statt <span dir="rtl">י</span> nach Analogie des Singulars gesetzt, wie im Jerus. Targum zu Gen. 41, 36 <span dir="rtl">תהוויין</span>, Deut. 28,32 <span dir="rtl">תתוקפון</span>. Vgl. Dalman, Grammatik des jüd.-paläst. Aram. S. 213.</i> so ist er dennoch dazu verpflichtet,<sup class="footnote-marker">76</sup><i class="footnote"> Und sobald die Töchter sich verloben, verlieren sie diesen Anspruch, auch wenn sie noch nicht 12 Jahre alt sind; nach manchen Decisoren nur dann, wenn sie sich im Alter zwischen 12 und 12½ Jahren verloben. S. Eb. haëser 112, 3 Anm. Sind sie 12½ Jahre alt geworden, so haben sie unter keinen Umständen mehr Anspruch auf Alimente aus dem Nachlass des Vaters.</i> weil dies ein gerichtliches Abkommen ist.
+[Ebenso, wenn er ihr nicht verschrieben:] „Du sollst in meinem Hause wohnen und von meinem Vermögen ernährt werden, solange Dein Witwenstand in meinem Hause<sup class="footnote-marker">77</sup><i class="footnote"> Die Wiederholung des <span dir="rtl">בביתי</span> will andeuten, dass dies Haus auch wohnlich und ihrem Stande entsprechend sein muss; vgl. Ket. XII, 3.</i> dauert“<sup class="footnote-marker">78</sup><i class="footnote"> Die Mischna ed. Lowe liest ebenfalls <span dir="rtl">מגד</span>, Infinitiv von <span dir="rtl">אגד</span> = dauern. Ed. princ., Ms. Or. 567 und die Talmudausgaben lesen <span dir="rtl">מיגר</span> von <span dir="rtl">גור</span>, weilen, währen.</i> — so ist er dennoch dazu verpflichtet, weil dies ein gerichtliches Abkommen ist. So pflegten die Leute in Jerusalem zu schreiben; auch die Leute in Galiläa pflegten wie die in Jerusalem zu schreiben. Die Leute in Judäa aber pflegten zu schreiben: „…solange, bis die Erben Dir Deine Ketuba werden auszahlen wollen.“ Wenn daher die Erben wollen, können sie ihr die Ketuba auszahlen und sie entlassen.<sup class="footnote-marker">79</sup><i class="footnote"> Die Halacha entscheidet jedoch im Sinne des erstgenannten Brauches, dass die Witwe solange Anspruch auf Ernährung aus dem Nachlasse ihres Mannes hat, als sie sich nicht wieder verheiratet oder die Ketuba gerichtlich einfordert; Eb. haëser 93, 3.</i>
+
+Chapter 5
+
+Obgleich sie (die Weisen) gesagt haben<sup class="footnote-marker">1</sup><i class="footnote"> Ket. I, 2.</i>: „die Jungfrau erhält 200 Denar und die Witwe eine Mine,“ so darf er (der Mann) dennoch, wenn er zulegen will, selbst 100 Mine hinzufügen;<sup class="footnote-marker">2</sup><i class="footnote"> Er darf sogar die Zulage zu dem festgesetzten Betrage der Ketuba hinzurechnen und etwa schreiben: „Ich gebe Dir als jungfräuliche Morgengabe die Summe von 100 Minen, die Dir gebührt.“ Es ist hierbei nicht darauf Rücksicht zu nehmen, dass Aermere sich dadurch vielleicht zurückgesetzt fühlen könnten. Aus dem Umstande aber, dass es erlaubt war, die Ketuba der Priesterfrauen zu erhöhen (Ket. I, 5), war noch nicht zu schliessen, dass eine solche Zulage in allen Fällen gestattet ist, da man vermuten könnte, dass nur bei Priestern eine Erhöhung zulässig ist, weil man diese überhaupt auszeichnen muss, Lev. 21, 8.</i> ist sie dann verwitwet oder geschieden, sei es nach der Verlobung, sei es nach der Heimführung, so hat sie Alles<sup class="footnote-marker">3</sup><i class="footnote"> Auch die freiwillige Zulage. Diese wird <span dir="rtl">תוספת כתובה</span> genannt.</i> zu beanspruchen. R. Elasar, Sohn Asarja’s, sagt: nach der Heimführung hat sie Alles zu beanspruchen, nach der Verlobung aber hat die Jungfrau nur 200 Denar und die Witwe nur eine Mine zu beanspruchen, weil er ihr [das Ganze] nur für den Fall verschrieben, dass er sie heimführen werde.<sup class="footnote-marker">4</sup><i class="footnote"> So entscheidet auch die Halacha.</i> R. Jehuda sagt: wenn er will, darf er der Jungfrau einen Schein auf 200 Denar ausstellen und sie darf bescheinigen: „ich habe eine Mine<sup class="footnote-marker">5</sup><i class="footnote"> Also nur 100 Denar.</i> von Dir erhalten,“ und der Witwe [einen Schein auf] eine Mine und sie darf bescheinigen: „ich habe von Dir 50 Sus erhalten.“<sup class="footnote-marker">6</sup><i class="footnote"> Da die Ketuba von den Rabbinen nur zum Vorteil der Frau angeordnet ist, um nämlich dem Manne die Scheidung zu erschweren (s. Ket. Einleitung), so kann sie auf diesen Vorteil verzichten. Dieser Verzicht muss jedoch schriftlich erklärt sein; wäre er aber beiderseits nur mündlich verabredet, so wäre er ungiltig; denn eine Bedingung, die mit einer Vorschrift der Thora im Widerspruch steht, ist ungiltig, s. B. mezia VII, 11. Nun ist zwar die Ketuba nach R. Jehuda wie nach den meisten Weisen nur eine rabbinische Institution, und überdies wäre hier die Bedingung giltig, auch wenn sie gegen eine biblische Satzung verstiesse, da es sich hier um Geldsachen handelt und Jeder auf Geld freiwillig Verzicht leisten kann (ibid. Note 64). Allein R. Jehuda ist der Ansicht, dass die Rabbinen für ihre Institutionen einer stärkern Stütze bedurften, um ein Übertreten zu verhüten, als sie selbst für Gebote der Thora nötig ist (<span dir="rtl">חכמים עשו חזוק לדבריהם יותר משל תורה</span>, Ket. 56a). Die Halacha entscheidet aber nicht im Sinne des R. Jehuda.</i> R. Meir sagt: wenn jemand der Jungfrau weniger als 200 Denar oder der Witwe weniger als eine Mine giebt, so ist es<sup class="footnote-marker">7</sup><i class="footnote"> Das eheliche Zusammenleben.</i> als Unzucht zu betrachten.<sup class="footnote-marker">8</sup><i class="footnote"> Nach R. Meir ist die Ketuba eine Institution der Thora und darum die Bedingung, ihr weniger zu geben, als ihr zukommt, hinfällig; sie hat vielmehr die ganze Ketuba zu beanspruchen. Gleichwohl gilt sein bisheriges Zusammenleben mit seiner Frau als ein unzüchtiges, da sie in dem Glauben die Ehe einging, dass sie nicht den vollen Betrag der Ketuba zu erwarten habe. Die Halacha entscheidet auch in diesem Sinne.</i>
+Man giebt der Jungfrau, sobald<sup class="footnote-marker">9</sup><i class="footnote"> D. h. von dem Tage an, da u. s. w.</i> der Mann<sup class="footnote-marker">10</sup><i class="footnote"> Der sie sich bereits angetraut, aber noch nicht heimgeführt hat.</i> sie [zur Hochzeit] auffordert, 12 Monate Zeit<sup class="footnote-marker">11</sup><i class="footnote"> Im Talmud (Ket. 57b) wird dies aus Gen. 24, 55 abgeleitet, wo es heisst: „Das Mädchen möge noch ein Jahr (<span dir="rtl">ימים</span>) oder 10 Monate bei uns bleiben.“ Hier ist mit dem unbestimmten <span dir="rtl">ימים</span> ein Jahr gemeint, wie in Lev. 25, 29, wo aus dem Zusammenhange sich ergiebt, dass <span dir="rtl">ימים</span> nur ein Jahr bedeuten kann.</i>, um sich auszustatten;<sup class="footnote-marker">12</sup><i class="footnote"> <span dir="rtl">פרנס</span> = <span dir="rtl">ܦܰܪܢܶܣ</span>, ausstatten, versorgen, unterhalten, ernähren; hier = sich mit Kleidungsstücken, Hausgeräten u. dergl. versehen.</i> wie man sie der Frau gewährt, so gewährt man sie auch dem Manne,<sup class="footnote-marker">13</sup><i class="footnote"> War er unverheiratet, so giebt man ihm 12 Monate Frist, war er ein Witwer, nur 30 Tage, gleichviel, ob die Braut eine Jungfrau ist oder nicht. So R. Ascher. Nach Maim. Hil. Ischut X, 18: „man giebt dem Manne soviel Zeit wie der Braut“, gleichviel, ob er Witwer ist oder nicht.</i> um sich auszustatten;<sup class="footnote-marker">14</sup><i class="footnote"> Um die Vorbereitungen zur Hochzeitsfeier zu treffen.</i> der Witwe<sup class="footnote-marker">15</sup><i class="footnote"> Die erst nach der Heimführung, nicht bereits nach der Trauung den Mann verloren.</i> [giebt man nur] 30 Tage Zeit.<sup class="footnote-marker">16</sup><i class="footnote"> Da sie schon von ihrer ersten Ehe mit allem Notwendigen versehen ist.</i> Ist die Zeit gekommen und haben sie nicht geheiratet,<sup class="footnote-marker">17</sup><i class="footnote"> Wörtlich: sie (die Frauen) sind nicht heimgeführt worden, weil der Mann verhindert war. Die Lesart ist hier <span dir="rtl">נישאו</span> (Niphal), wie aus Ket. 2b hervorgeht, <span dir="rtl">לא נשאו לא קתני אלא לא נישאו</span>; auch Alfasi und ed. Lowe lesen <span dir="rtl">נישאו</span>. Aus Tos. z. St. (s. V. <span dir="rtl">לא</span>) geht hervor, dass zwar die Lesart in der Mischna <span dir="rtl">לא נשאו</span> lautete, aber die Lesung <span dir="rtl">נישאו</span> überliefert war, <span dir="rtl">מקובלין היו כך לקרות לא נישאו</span>. Ms. Or. 567 und ed. Lowe haben hier noch den Zusatz: <span dir="rtl">או שמתו בעליהם</span>.</i> so werden sie von seinem Vermögen unterhalten<sup class="footnote-marker">18</sup><i class="footnote"> Der Mann ist verpflichtet sie zu ernähren.</i> und dürfen auch Hebe geniessen.<sup class="footnote-marker">19</sup><i class="footnote"> Wenn der Mann ein Priester ist und sie Töchter von Nichtpriestern sind. Hier ist es bereits der Verlobten erlaubt, Hebe zu geniessen, weil der Mann ihr, sobald der Termin zur Hochzeit gekommen ist, eine besondre Wohnung einräumt und somit nicht mehr zu befürchten ist, dass sie auch ihren Geschwistern von der Hebe verabreichen wird; s. Jeb. VII, Note 7a.</i> R. Tarphon sagt: man darf ihr Alles in Hebe geben.<sup class="footnote-marker">20</sup><i class="footnote"> Und sie kann, wenn sie unrein wird und Hebe nicht geniessen darf, diese verkaufen und für den Erlös Profanes kaufen. Nach dem Talmud gilt dies nur für den Fall, dass sie eine Priestertochter ist, die da weiss, dass man in levitischer Unreinheit keine Hebe geniessen darf, und auch dann nur für den Fall, dass sie noch verlobt und daher noch im Hause ihres Vaters ist, wo ihre Angehörigen sich bemühen werden, die Hebe nötigenfalls zu verkaufen. Wenn sie aber die Tochter eines Nichtpriesters ist, die nicht gewohnt ist mit Hebe umzugehen, oder wenn sie bereits verheiratet und daher in ihrer eigenen Wohnung verpflegt wird, stimmt R. Tarphon mit R. Akiba überein, dass man ihr nur zur Hälfte Hebe giebt, weil man ihr dann nicht zumuten kann, von Haus zu Haus zu gehen, um Käufer für die Hebe zu finden.</i> R. Akiba aber sagt: zur Hälfte Profanes<sup class="footnote-marker">21</sup><i class="footnote"> <span dir="rtl">חולין</span> = Profanes, Gewöhnliches, Ungeweihtes, in der Regel der Gegensatz zu Hebe oder zu Heiligem. — Man soll ihr zur Hälfte Profanes geben, damit sie für den Fall ihrer Unreinheit ohne weitere Bemühung Vorrat hat. So entscheidet auch die Halacha.</i> und zur Hälfte Hebe.
+Der Levir<sup class="footnote-marker">22</sup><i class="footnote"> Der ein Priester ist und nun die kinderlos hinterbliebene Witwe seines Bruders heiraten soll.</i> berechtigt [sie] nicht zum Genusse von Hebe.<sup class="footnote-marker">23</sup><i class="footnote"> Solange sie noch auf die Leviratsehe wartet; den Grund s. Jeb. VII, Note 19.</i> Hat sie 6 Monate<sup class="footnote-marker">24</sup><i class="footnote"> Von den 12 Monaten, die ihr zur Vorbereitung für die Ehe gewährt werden.</i> zugebracht<sup class="footnote-marker">24a</sup><i class="footnote">עשה, die Zeit zubringen; cf. Kohel. 6,12 מספר ימי חיי ויעשם כצל, Ruth 2,19 אשר עשתה עמו; und אשר עשיתי עמו.</i> während der Mann<sup class="footnote-marker">25</sup><i class="footnote"> Der sie sich angetraut, aber noch nicht heimgeführt hatte.</i> noch lebte und 6 Monate, während sie auf [die Heimführung durch] den Levir wartete, oder [hat sie] selbst alle [12 Monate zugebracht], während der Mann noch lebte, weniger einen Tag, den sie auf den Levir wartete,<sup class="footnote-marker">26</sup><i class="footnote"> Solange er lebte, hatte er noch nicht die Pflicht, die Verlobte zu ernähren, und selbst wenn diese Pflicht für ihn eingetreten wäre, hätte jene mit seinem Tode doch das Recht auf Hebe verloren.</i> oder alle [Monate], während sie auf den Levir wartete, weniger einen Tag, während der Mann noch lebte,<sup class="footnote-marker">27</sup><i class="footnote"> Statt dieses Falles hätte bei gleichem Nachsatz auch der gesetzt sein können, dass sie einige Zeit zugebracht, während der Mann noch lebte und dann 12 Monate, während sie auf den Levir wartete. Das <span dir="rtl">חסר יום אחד</span> ist nur wegen des Parallelismus mit dem vorhergehenden Falle angenommen. In dem Mscr. Or. 567 und der ed. Lowe fehlt dieser ganze Fall.</i> so darf sie Hebe nicht geniessen.<sup class="footnote-marker">28</sup><i class="footnote"> Da sie auch bei Lebzeiten ihres Mannes, selbst wenn dieser ein Priester war, keine Hebe geniessen durfte, s. Jeb. VII, Note 7a.</i> So<sup class="footnote-marker">29</sup><i class="footnote"> Dass nämlich „die Frau Hebe geniessen darf, sobald die Zeit gekommen ist und sie nickt heimgeführt wurde“, s. M. 2.</i> lautet die erste Mischna.<sup class="footnote-marker">30</sup><i class="footnote"> Dieser Ausdruck kann sowohl auf eine alte, vor der unsrigen bereits vollständig abgeschlossene Mischnasammlung hindeuten (vgl. Sanh. III, 4), oder aber eine einzelne alte Lehre im Gegensatz zu einer spätern bezeichnen. Wann speciell diese erste Mischna gelehrt worden ist, lässt sich nicht bestimmen, jedenfalls vor R. Akiba und R. Tarphon, da diese beiden Tannaiten darüber controversieren. S. auch Hoffmann, die erste Mischna, S. 5 u. 37.</i> Ein späteres Gericht sagte: die Frau darf keine Hebe geniessen, bevor sie in das Trauzelt geführt ist.<sup class="footnote-marker">31</sup><i class="footnote"> Weil vielleicht ein Leibesfehler an der Frau sich finden könnte, der die Giltigkeit der stattgehabten Trauung aufzuheben geeignet ist. Wenn er sie aber heimführt, so lässt er sie zuvor untersuchen, um sich Gewissheit zu verschaffen. — Was unter dem Ausdruck <span dir="rtl">הכנס לחופה</span> zu verstehen ist, ist unter den Decisoren streitig. Nach Maim. Hil. Ischut X, 1 bedeutet er, dass der Mann seine Frau, nachdem sie ihm vom Vater übergeben ist, in sein Haus nimmt, mit ihr einige Zeit allein ist und sie hiermit zu seiner Frau bestimmt. Nach R. Nissim (Ket. Anfang) ist dieses vertrauliche Zusammensein nicht erforderlich; der Ausdruck bedeutet nur die Aufnahme der Frau in sein Haus zum Zwecke der Eheschliessung.</i>
+Wenn jemand die Händearbeit seiner Frau<sup class="footnote-marker">32</sup><i class="footnote"> Die sie ihm zu leisten verpflichtet ist, s. M. 9.</i> dem Heiligtum weiht, so darf sie arbeiten und [den Ertrag dennoch] zu ihrem Unterhalt verwenden.<sup class="footnote-marker">33</sup><i class="footnote"> Da der Mann das Recht auf ihre Händearbeit nur deshalb besitzt, damit er für die Unterhaltspflicht, die ihm obliegt, entschädigt werde, so kann die Frau erklären, sie verzichte auf ihren Unter- halt und beanspruche den Ertrag ihrer Arbeit für sich.</i> [Wenn er aber nur] den Überschuss<sup class="footnote-marker">34</sup><i class="footnote"> Das, was sie mehr verdient, als den Kosten ihres Unterhalts entspricht; den Ertrag ihrer Arbeit selbst aber hat er nicht geweiht. Der Überschuss ihres Verdienstes ist von den Weisen gleichfalls dem Manne zugesprochen als Entschädigung für die Silbermaah, die er ihr wöchentlich für ihren Bedarf geben muss (s. M. 9).</i> [weiht], so sagt R. Meir: er ist heilig;<sup class="footnote-marker">35</sup><i class="footnote"> Nach dem Talmud (Ket. 58 b) handelt hier die Mischna von dem Falle, dass er gesagt hat, der Überschuss solle nach dem Tode seiner Frau heilig sein, gleichviel ob er ihr die Maah gegeben hat oder nicht. R. Meir erklärt nun den Überschuss für heilig, obwohl es nicht häufig vorkommt, dass die Frau einen Überschuss erzielt und obgleich die Erklärung des Mannes sich erst auf eine spätere Zeit, nämlich auf die nach dem Ableben seiner Frau bezieht; denn nach R. Meir kann man auch einen Gegenstand, der noch gar nicht vorhanden ist, dem Heiligtum weihen (<span dir="rtl">אדם מקדיש דבר שלא בא לעולם</span>). Wenn er jedoch nur den Ertrag ihrer Arbeit weiht, den sie zu leisten verpflichtet ist, so bleibt dieser profan, sobald sie nur ausdrücklich auf ihren Unterhalt verzichtet, obgleich sie diesen in der Regel verdient und der Mann sich bereit erklärt, sie zu ernähren.</i> R. Jochanan hassandlar aber sagt: er ist profan.<sup class="footnote-marker">36</sup><i class="footnote"> Denn man kann nicht dem Heiligtum etwas weihen, was noch gar nicht vorhanden ist. So entscheidet auch die Halacha.</i>
+Dieses sind die Arbeiten, die die Frau für ihren Mann zu tun hat: sie muss mahlen,<sup class="footnote-marker">37</sup><i class="footnote"> Mit einer Handmühle. Bei einer grossen Mühle muss sie andre Verrichtungen besorgen, wie das Getreide in den Trichter tun, das Mehl aufsammeln u. dergl.</i> backen,<sup class="footnote-marker">38</sup><i class="footnote"> Brot. Nach B. Kamma 82a war es eine der 10 Anordnungen des Esra, dass die Frau das Brot schon am frühen Morgen backen sollte, damit es für die Armen vorrätig sei.</i> waschen,<sup class="footnote-marker">39</sup><i class="footnote"> Das Waschen ist hier gleich an dritter Stelle vor dem Kochen genannt, weil sie von diesen drei Arbeiten unter Umständen befreit ist, wenn sie nämlich eine Magd mitbringt, während sie dann zum Kochen noch verpflichtet ist; s. weiter (Tos. L. Heller).</i> kochen, ihr Kind<sup class="footnote-marker">40</sup><i class="footnote"> Aber nicht das Kind ihres Mannes von einer andren Frau oder das eines fremden Mannes, auch wenn sie dafür entschädigt werden soll.</i> säugen, ihm<sup class="footnote-marker">41</sup><i class="footnote"> <span dir="rtl">לו</span> fehlt in der Mischna zum jerus. Talmud.</i> das Bett machen und in Wolle<sup class="footnote-marker">42</sup><i class="footnote"> Aber nicht in Flachs an einem Orte, wo dieses nicht Landessitte ist, oder wenn dieses, wie bei römischem Flachs, der mit Speichel angefeuchtet wurde, Übelkeit des Mundes oder Affection der Lippen hervorruft (Ket. 61b).</i> arbeiten. Hat sie ihm eine Magd mit [in die Ehe] gebracht,<sup class="footnote-marker">43</sup><i class="footnote"> Oder soviel Vermögen eingebracht, dass er ihr davon eine Magd anschaffen konnte, oder war er reich genug, ihr eine Magd zu halten, da er sie seinem höhern Stande gemäss versorgen muss, s. Ket. IV, Note 51.</i> so braucht sie nicht zu mahlen, zu backen und zu waschen; [hat sie ihm] zwei [Mägde mitgebracht], so braucht sie nicht zu kochen und ihr Kind zu säugen; [hat sie ihm] drei [mitgebracht], so braucht sie ihm<sup class="footnote-marker">44</sup><i class="footnote"> In der ed. Lowe und der ed. princ. fehlt <span dir="rtl">לו</span>. Auch Tos. zu Ket. 4b s. v. <span dir="rtl">והצעת</span> las in der Mischna <span dir="rtl">המטה אינה מצעת</span>, was nach ihm auch bedeuten kann: sie braucht nicht die Betten für die übrigen Glieder der Familie zu machen, aber für ihren Gatten wäre sie dazu verpflichtet.</i> nicht das Bett zu machen und nicht in Wolle zu arbeiten; [hat sie ihm] vier [mitgebracht], so kann sie im Lehnstuhl<sup class="footnote-marker">45</sup><i class="footnote"> Καϑέδϱα = Lehnstuhl, Sessel, Lager.</i> sitzen.<sup class="footnote-marker">46</sup><i class="footnote"> Und braucht ihn in keiner Weise zu bedienen. Sie soll ihm jedoch den Wein einschenken, die Decken im Bett zurechtlegen u. dergl., um dadurch seine Zuneigung zu gewinnen und ihn inniger an sich zu fesseln.</i> R. Elieser sagt:<sup class="footnote-marker">47</sup><i class="footnote"> Ed. Lowe liest hier <span dir="rtl">ר׳ אליעזר בן יעקב</span>.</i> wenn sie ihm auch 100 Mägde mitgebracht hat, so kann er sie doch zwingen in Wolle zu arbeiten,<sup class="footnote-marker">48</sup><i class="footnote"> Und den Ertrag ihrer Arbeit darf er für sich behalten.</i> denn der Müssiggang führt zur Unzucht. Rabban Simon, Sohn Gamliel’s<sup class="footnote-marker">49</sup><i class="footnote"> Mscr. Or. 567 liest <span dir="rtl">רבן גמליאל</span>.</i> sagt: auch<sup class="footnote-marker">50</sup><i class="footnote"> Obgleich sie in dem hier folgenden Falle auf seinen eigenen Wunsch sich der Arbeit enthält, muss er sie entlassen, geschweige dass er sie zur Arbeit zwingen darf, wenn sie gegen seinen Willen müssig geht.</i> wenn jemand seine Frau durch ein Gelübde zwingt<sup class="footnote-marker">51</sup><i class="footnote"> <span dir="rtl">הדיר מ׳</span> = durch ein Gelübde jemand zwingen oder verpflichten, etwas zu unterlassen oder etwas zu entsagen.</i> sich der Arbeit zu enthalten,<sup class="footnote-marker">52</sup><i class="footnote"> Wenn er nämlich sagt: „Der Genuss Deiner Bedienung sei mir versagt, wenn Du arbeitest“; nur in dieser Form ist ein solches Gelübde giltig, s. Ned. II, 1.</i> so muss er sie entlassen<sup class="footnote-marker">53</sup><i class="footnote"> D. h. die Ehe durch Scheidung trennen.</i> und ihr die Ketuba auszahlen,<sup class="footnote-marker">54</sup><i class="footnote"> Sobald das Gelübde in 8 Tagen nicht aufgelöst wird und er unter der Bedienung „Beiwohnung“ verstand, s. folg. Mischna.</i> denn der Müssiggang führt zur Verwirrung [des Geistes].<sup class="footnote-marker">55</sup><i class="footnote"> <span dir="rtl">שעמום</span> ein Hauptwort mit dem Präfix <span dir="rtl">ש</span> (wie <span dir="rtl">שעבוד ,שחרור</span>) von <span dir="rtl">עמם</span> = dunkel sein, Trübung, Verdunkelung, Verwirrung des Geistes. Der Targ. Onk. giebt <span dir="rtl">תמהון לבב</span> Deut. 28, 28 mit <span dir="rtl">שיעממות לבא</span> und der paläst. Targum <span dir="rtl">שמה</span> ibid. v. 37 mit <span dir="rtl">שעמום</span> wieder. — Die Differenz zwischen R. Elieser und R. Simon b. G. zeigt sich in dem Falle, wenn die Frau sich mit Spielen die Zeit vertreibt; hier ist wohl Unzucht, aber nicht Verwirrung des Geistes zu befürchten, da sie nicht völlig ohne Beschäftigung ist. Die Halacha entscheidet in letzterer Beziehung im Sinne des R. Simon b. G., bezüglich ihrer Pflicht zu arbeiten, auch wenn sie 4 oder mehr Mägde mitgebracht hat, nicht im Sinne des anonymen Tanna (<span dir="rtl">ת״ק</span>), sondern des R. Elieser (R. Ascher).</i>
+Wenn<sup class="footnote-marker">56</sup><i class="footnote"> Vgl. Eduj. IV, 10.</i> jemand seine Frau durch ein Gelübde zwingt seiner Beiwohnung<sup class="footnote-marker">57</sup><i class="footnote"> <span dir="rtl">תשמיש המטה</span> eigentl. „Bedienung des Bettes“, euphemistischer Ausdruck für „Beiwohnung.“ Die Mischna ist reich an Euphemismen auf sexuellem Gebiete, z. B. <span dir="rtl">זקן התחתון</span> Sanh. VIII, 1; <span dir="rtl">בעל גבר</span> Bechor. VII, 5; <span dir="rtl">קבר</span> Ohal. VII, 4; <span dir="rtl">כבדה הבית</span> Mikw. VIII, 4; <span dir="rtl">תקן את הבית</span> Nid. II, 1; <span dir="rtl">פנים</span> Nid. II, 3; <span dir="rtl">חדר ,פרוזדור ,עלית</span> Nid. II, 5. Nach einer Bemerkung der Mischna Sanh. VIII, 1 und Nid. VI, 11 „haben sich die Weisen eines reinen Ausdrucks bedient“, <span dir="rtl">דברו חכמים בלשון נקיה</span>.</i> zu entsagen,<sup class="footnote-marker">58</sup><i class="footnote"> Wenn er sagt: „Der Genuss Deiner Beiwohnung sei mir versagt“, s. Note 52.</i> so sagt Bet-Schammai: zwei Wochen<sup class="footnote-marker">59</sup><i class="footnote"> Da sie zuweilen gezwungen ist, sich 2 Wochen des ehelichen Umgangs zu enthalten, wenn sie nämlich ein Mädchen geboren hat, Lev. 12, 5; und man vergleicht diese beiden Fälle miteinander, weil sowohl das Gelübde als die Geburt des Kindes der Mann bewirkt hat.</i> [muss sie dies zugeben];<sup class="footnote-marker">60</sup><i class="footnote"> Nach Ablauf dieser Frist muss er entweder sein Gelübde lösen oder die Ehe durch Scheidung trennen.</i> Bet-Hillel aber sagt: nur eine Woche.<sup class="footnote-marker">61</sup><i class="footnote"> Wie dies bei der Geburt eines Knaben (Lev. 12, 2) und für die Menstruierende von der Thora vorgeschrieben ist, Lev. 15, 19. Man vergleicht aber diese beiden Fälle, weil sie häufig sind. Die Menstruation ist eine häufige Erscheinung, und ebenso kann es leicht geschehen, dass der Mann im Zorne solches Gelübde tut; Geburten dagegen sind nicht so häufig. Die Halacha entscheidet im Sinne Hillels. — Diese Bestimmung gilt selbst für den Kameltreiber und den Schiffer, die ohnedies seltener ehelichen Umgang pflegen (s. weiter). Der Talmud (Ket. 62b) begründet dies mit dem Sprichwort: <span dir="rtl">לו פת בסלו אינו דומה מי שיש לו פת בסלו למי שאין</span>, „wer Brot in seinem Korbe hat, ist nicht mit dem zu vergleichen, der keines in seinem Korbe hat“, d. h. derjenige, der nach dem Essen noch etwas übrig behält, ist beruhigt, da er weiss, dass er morgen noch etwas zu essen hat; derjenige aber, der nichts zurückbehält, hat heute schon keine Ruhe, weil er sich um den morgigen Tag Sorgen macht. Auf unsren Fall angewendet: Wenn der Mann kein Gelübde tut, so empfindet sie die Trennung von ihm nicht so schmerzlich, weil sie da wenigstens hoffen kann, dass er früher zurückkommt und ihr dann die Möglichkeit zum ehelichen Umgang gegeben ist; wenn er dagegen ein Gelübde getan, das ihr diesen Umgang unmöglich macht, so hat sie selbst jene Hoffnung nicht mehr.</i> Die Schüler dürfen zum Thorastudium ohne Einwilligung [ihrer Frauen] 30 Tage lang fortbleiben,<sup class="footnote-marker">62</sup><i class="footnote"> Nach den Weisen aber (Ket. 62b) 2—3 Jahre; und so entscheidet auch die Halacha. Mit Erlaubnis ihrer Frauen dürfen sie fortbleiben, solange sie wollen.</i> die Arbeiter<sup class="footnote-marker">63</sup><i class="footnote"> Selbst diejenigen, die Nachts in ihrer Wohnung sich aufhalten.</i> eine Woche.<sup class="footnote-marker">64</sup><i class="footnote"> Obgleich sie eigentlich zweimal wöchentlich ehelichen Umgang zu pflegen haben.</i> Zur Leistung der in der Thora (Ex. 21, 10) erwähnten ehelichen Pflicht sind verbunden: die Unbeschäftigten<sup class="footnote-marker">65</sup><i class="footnote"> <span dir="rtl">טיל</span> = Müssiggänger, von <span dir="rtl">טייל</span> = <span dir="rtl">ܛܰܝܶܠ</span> lustwandeln, müssiggehen, das sich im palästinensischen Targum für das hebr. <span dir="rtl">דרך ,הלך</span> findet, z. B. Deut. 1, 36.</i> jeden Tag; die Arbeiter<sup class="footnote-marker">66</sup><i class="footnote"> Die nicht in jeder Nacht zu Hause sind; andrenfalls nur einmal wöchentlich.</i> zweimal in der Woche; die Eseltreiber<sup class="footnote-marker">67</sup><i class="footnote"> Die aus den benachbarten Orten Getreide nach der Stadt befördern.</i> einmal in der Woche;<sup class="footnote-marker">68</sup><i class="footnote"> Wenn sie jede Nacht in der Stadt sind.</i> die Kameltreiber<sup class="footnote-marker">69</sup><i class="footnote"> Die aus fernen Gegenden Waren herbeischaffen.</i> einmal in 30 Tagen; die Schiffer<sup class="footnote-marker">70</sup><i class="footnote"> Die grosse Seereisen machen.</i> einmal in sechs Monaten. Dies sind die Worte des R. Elieser.<sup class="footnote-marker">71</sup><i class="footnote"> So entscheidet auch die Halacha bis auf die oben (Note 62) erwähnte Ausnahme.</i>
+Wenn eine Frau gegen ihren Mann widerspenstig ist,<sup class="footnote-marker">72</sup><i class="footnote"> Sie verweigert ihm den ehelichen Umgang; wenn sie sich aber weigert, die Arbeiten zu leisten, zu denen sie verpflichtet ist, so kann der Mann sie dazu zwingen, s. M. 5.</i> so zieht man ihr von ihrer Ketuba 7 Denar<sup class="footnote-marker">73</sup><i class="footnote"> S. Ket. I, Note 9.</i> wöchentlich ab;<sup class="footnote-marker">74</sup><i class="footnote"> Einen Denar für jeden Tag; oder 7 Denar entsprechend den 7 (in M. 5 genannten) Arbeiten, zu denen sie verpflichtet ist (Jerus. Talmud).</i> R. Jehuda sagt: nur 7 Tropaikon.<sup class="footnote-marker">75</sup><i class="footnote"> Τϱοπαιϰόν oder Victoriatus entsprach einem Quinar oder halben Denar. „Er hatte ursprünglich dem Denar gegenüber keinen gesetzlich festen Kurs, sondern war eine Ware. Das Wertzeichen fehlte auch anfangs auf dem Victoriatus, während es auf allen andren Münzen angegeben war.“ S. Zuckermann, über talmud. Münzen und Gewichte, S. 30.</i> Wie lange<sup class="footnote-marker">76</sup><i class="footnote"> Ed. Lowe liest <span dir="rtl">עד כמה</span>.</i> darf er (der Mann) ihr [diese] abziehen? Bis es (der Abzug) ihrer Ketuba entspricht.<sup class="footnote-marker">77</sup><i class="footnote"> Sobald die Summe, die er abzieht, die Höhe der Ketuba erreicht, trennt er die Ehe durch Scheidung und entlässt sie, ohne dass sie auf Zahlung der Ketuba Anspruch hat; er darf die Ehe aber nicht fortsetzen in der Erwartung, dass seiner Frau noch anderweitig Vermögen zufallen wird, durch das er sich schadlos halten kann.</i> R. Jose aber sagt: er darf immerfort abziehen; vielleicht<sup class="footnote-marker">78</sup><i class="footnote"> Die ed. princ. liest hier <span dir="rtl">שאם</span>; die Talmudausg. <span dir="rtl">עד שאם</span>.</i> fällt ihr anderweitig eine Erbschaft zu, so kann er es dann von ihr wieder einfordern.<sup class="footnote-marker">79</sup><i class="footnote"> Die Halacha hat eine Entscheidung in andrem Sinne getroffen, s. Eb. haëser 77, 2.</i> Ebenso, wenn jemand gegen seine Frau widerspenstig ist,<sup class="footnote-marker">80</sup><i class="footnote"> Er werweigert ihr den ehelichen Umgang (Maim. Hil. Ischut XIV, 15) oder auch Unterhalt und Wohnung (R. Ascher z. St.).</i> so legt man zu ihrer Ketuba drei Denar wöchentlich<sup class="footnote-marker">81</sup><i class="footnote"> Einen halben Denar für den Tag; für den Sabbat erhält sie nichts, damit es nicht den Anschein hat, als ob sie am Sabbat sich durch Arbeit etwas verdient. Wenn sie jedoch widerspenstig ist, so darf er ihr auch für den Sabbat ihre Ketuba um einen Denar vermindern, da jene Befürchtung fortfällt, nachdem er nur Abzüge macht, aber nicht in Wirklichkeit etwas von ihr bezahlt bekommt. — Nach dem jerus. Talmud entsprechen die drei Denare den 3 Leistungen, zu denen der Mann gegen seine Frau verpflichtet ist, Ex. 21, 10.</i> zu;<sup class="footnote-marker">82</sup><i class="footnote"> Abgesehen davon übertritt der Mann das Verbot <span dir="rtl">לא יגרע</span> Ex. l. c. — Es ist aber unser Fall nicht mit dem in M. 6 erwähnten zu vergleichen; denn den Widerspenstigen bestraft man durch Erhöhung der Ketuba, damit er von seiner Widerspenstigkeit absteht, der Mann aber, der einmal ein Gelübde gethan, das die Frau in ihren Rechten kürzt, muss dieses halten, solange nicht Umstände eintreten, deren Voraussicht ihn von dem Gelübde zurückgehalten hätten und die ihn nun zur Auflösung desselben bestimmen, s. Ned. IX, 2 u. 5. — Die Halacha entscheidet, dass die Ketuba um 3 Denare wöchentlich zu erhöhen ist.</i> R. Jehuda aber sagt: nur drei Tropaikon.
+Wenn jemand seine Frau durch einen Dritten beköstigen<sup class="footnote-marker">83</sup><i class="footnote"> <span dir="rtl">השרה</span>, von <span dir="rtl">שרה</span> (verwandt mit <span dir="rtl">שאר</span> = Speise), beköstigen, verpflegen lassen. Der Targum giebt <span dir="rtl">כרח</span> II. Kön. 6, 23 mit <span dir="rtl">שירותא</span> wieder.</i> lässt,<sup class="footnote-marker">84</sup><i class="footnote"> Und sie damit einverstanden ist, dass sie nicht mit ihrem Manne gemeinsam speist.</i> so darf er ihr nicht weniger als zwei Kab<sup class="footnote-marker">85</sup><i class="footnote"> Ed. princ, und Ed. Lowe lesen die Dualform <span dir="rtl">מקבים</span>. — <span dir="rtl">קב</span>, ein Hohlmass (II. Kön. 6, 25) = 4 Log oder 24 Eigrössen.</i> Weizen<sup class="footnote-marker">86</sup><i class="footnote"> Das Quantum von 48 Eigrössen entspricht 16 Mahlzeiten von je 3 Eigrössen; 14 davon für ihren persönlichen Bedarf, der zu 2 Mahlzeiten täglich angenommen wird, und 2 Mahlzeiten für Arme.</i> oder vier Kab Gerste<sup class="footnote-marker">87</sup><i class="footnote"> Zu diesem Verhältnis zwischen Weizen und Gersten vgl. II. Kön. 7, 16 und Pea VIII, 5. Gerste diente nicht nur als Viehfutter (s. Tos. Demai I, 17 und Tos. Beza Ende), sondern auch zur Bereitung von Brot (s. Pes. II, 5; Scheb. III, 2; Neg. XIII, 9).</i> geben.<sup class="footnote-marker">88</sup><i class="footnote"> Für jede Woche.</i> Da sagte R. Jose:<sup class="footnote-marker">89</sup><i class="footnote"> Ms. Or. 567 liest <span dir="rtl">ר׳ יוסי אומר</span>, was darauf hindeuten würde, dass R. Jose mit dem ersten, ungenannten Tanna controversiert und der Ansicht ist, dass man der Frau das gleiche Quantum Gersten wie Weizen zu geben hat. Es würde dann R. Jose derselben Ansicht sein wie R. Meir in Pea VIII, 5. Vgl. auch die Bemerkung des R. S. Straschun z. St.</i> Gerste setzte ihr nur R. Ismael fest,<sup class="footnote-marker">90</sup><i class="footnote"> In diesem Verhältnis zu Weizen wie 2 : 1.</i> der nahe bei Idumäa<sup class="footnote-marker">91</sup><i class="footnote"> Idumäa war der am wenigsten fruchtbare Landstrich im Süden Judäas und seine Gerste galt als besonders schlecht; vgl. auch Tos. Terum. V, 7; jerus. Orla II, 1; jer. Bik. III, 1.</i> wohnte.<sup class="footnote-marker">92</sup><i class="footnote"> R. Ismael wohnte im sog. Darom unweit Idumäa, s. meine Abhandlung: „Der Tanna R. Ismael“, S. 20ff.</i> Auch muss er ihr ½ Kab Hülsenfrüchte, ½ Log Öl, ein Log getrocknete Feigen<sup class="footnote-marker">93</sup><i class="footnote"> <span dir="rtl">גרוגרות</span>, vielleicht = γάϱγαϱα, Menge, Haufe, speciell von getrockneten Feigen, die haufenweise zusammenliegen.</i> oder eine Mine<sup class="footnote-marker">94</sup><i class="footnote"> <span dir="rtl">מנה</span> als Gewicht auch Pea VIII, 5; Chul. XI, 2; Ed. III, 3. Sie wog soviel wie 100 Denar oder 9600 Gerstenkörner mittlerer Grösse, etwa 400 Gramm. Vgl. auch Ket. I, Note 10.</i> Feigenkuchen<sup class="footnote-marker">95</sup><i class="footnote"> <span dir="rtl">דבלה</span>, von einem Stamm <span dir="rtl">דבל</span> = <span dir="rtl">دبل</span>, pressen, zusammendrücken, speciell von gestampften Feigen, die eine dichte Masse bilden; vgl. <span dir="rtl">דבלת תאנים</span> II. Kön. 20, 7; <span dir="rtl">ככר דבלה</span> Schebiit I, 2.</i> geben; wenn er [diese] nicht hat, so muss er ihr dafür anderweitig Früchte aussetzen. Ferner muss er ihr geben: ein Bett und eine Decke,<sup class="footnote-marker">96</sup><i class="footnote"> <span dir="rtl">מפץ</span> (von <span dir="rtl">נפץ</span>, ausbreiten) eine weiche Decke aus Bast oder dergl. als Unterlage.</i> und wenn er keine Decke hat,<sup class="footnote-marker">97</sup><i class="footnote"> So 1st die bestbezeugte Lesart der ed. princ., der ed. Lowe und des Ms. Or. 567, und so lasen auch R. J. Alfasi und Maimonides. Daneben existierte noch die Lesart, wie sie einige Mischna- und die Talmudausgaben haben: <span dir="rtl">ונותן לה מטה ומפץ ומחצלת</span>.</i> so muss er ihr eine Matte<sup class="footnote-marker">98</sup><i class="footnote"> <span dir="rtl">מחצלת</span>, eine grobe Decke aus Rohr oder Schilf, mit der man das mit Stricken überspannte Bett belegte.</i> geben; ferner muss er ihr geben: eine Haube<sup class="footnote-marker">99</sup><i class="footnote"> <span dir="rtl">כפה</span>, in der Bibel = Zweig, Wipfel, davon hier eine Kopfbedeckung, Kappe, Haube nach der wipfelartigen Gestalt.</i> für ihren Kopf, einen Gürtel für ihre Lenden,<sup class="footnote-marker">100</sup><i class="footnote"> Aus der Mischna ist nicht mit Bestimmtheit zu ersehen, wie oft er ihr eine Kopfbedeckung und einen Gürtel geben muss. Raschi bemerkt zu <span dir="rtl">כפה</span> Ket. 64b: <span dir="rtl">צעיף אחד משנה לשנה</span>; danach müsste er ihr eine Haube jährlich geben, und die Worte <span dir="rtl">ומנעלים ממועד למועד</span> wären etwa als eine Parenthese aufzufassen. Nach Schit. mekub. z. St. braucht er ihr die Haube und den Gürtel erst dann zu erneuern, wenn sie abgenutzt sind.</i> ein paar Schuhe zu jedem Feste<sup class="footnote-marker">101</sup><i class="footnote"> Zu jedem der 3 Wallfahrtsfeste. Nach dem Talmud (Ket. 65b) gilt diese Bestimmung nur für gebirgige Gegenden, in denen die Schuhe schneller zerrissen werden, und die Mischna lehrt beiläufig, dass er ihr die Schuhe gerade zum Feste geben soll, um ihre Festesfreude zu erhöhen.</i> und Kleider im Werte von 50 Sus<sup class="footnote-marker">102</sup><i class="footnote"> Diese Summe ist nach Provinzialgeld zu berechnen, s. Ket. I, Note 9.</i> jährlich. Man giebt ihr aber nicht neue [Kleider] zur Sommerzeit<sup class="footnote-marker">103</sup><i class="footnote"> Weil neue Kleider mehr wärmen als alte und daher für die kältere Zeit geeigneter sind.</i> oder abgenützte zur Winterzeit, sondern man muss ihr Kleider im Werte von 50 Sus zur Winterzeit geben, und sie bekleidet sich mit den abgetragenen<sup class="footnote-marker">104</sup><i class="footnote"> S. Jeb. IX, Note 19.</i> zur Sommerzeit, und die abgenützten<sup class="footnote-marker">105</sup><i class="footnote"> <span dir="rtl">שחקים</span> abgenutzte Kleider, Fetzen, von dem bibl.-hebr. <span dir="rtl">שחק</span> = zerreiben, abschaben; vgl. das arab. <span dir="rtl">سحق</span> = abnutzen, z. B. von einem Kleide.</i> gehören ihr.<sup class="footnote-marker">106</sup><i class="footnote"> Um sie bei Bedarf, z. B. zur Zeit ihrer Menstruation zu verwenden.</i>
+Er muss ihr<sup class="footnote-marker">107</sup><i class="footnote"> Wenn er sie ausser seinem Hause beköstigen lässt, s. M. 8.</i> eine Silber-Maah<sup class="footnote-marker">108</sup><i class="footnote"> <span dir="rtl">מעה</span>, eigentl. Körnchen, Steinchen (s. Jes. 48, 19), ist die neuhebr. Bezeichnung für die kleinste Münze, entsprechend dem biblischen <span dir="rtl">גרה</span>, welches auch eigentl. Korn, Bohne bedeutet. Die Maah hatte das Gewicht von 16 Gerstenkörnern mittlerer Grösse; ihr Wert war = ⅙ Denar, also etwas über 10 Pfennig.</i> für ihren Bedarf<sup class="footnote-marker">109</sup><i class="footnote"> Für kleinere Bedürfnisse, die sie im Laufe der Woche hat.</i> geben; und sie speist mit ihm in der Nacht zu jedem Sabbat.<sup class="footnote-marker">110</sup><i class="footnote"> Weil dies in der Regel die Nacht ist, in der der Mann ehelichen Umgang pflegt.</i> Wenn er ihr für ihren Bedarf nicht eine Silber-Maah giebt,<sup class="footnote-marker">111</sup><i class="footnote"> D. h. wenn sie schweigt, falls er ihr nicht eine Maah giebt, oder wenn sie ausdrücklich darauf verzichtet.</i> so gehört ihre Händearbeit<sup class="footnote-marker">112</sup><i class="footnote"> D. i. der Überschuss über den Verdienst, der den Kosten ihres Unterhalts entspricht, s. Note 34.</i> ihr. Wieviel muss sie für ihn arbeiten?<sup class="footnote-marker">113</sup><i class="footnote"> Und bei wie viel wöchentlichem Verdienst darf sie den Überschuss für sich behalten?</i> Fünf Sela an Gewicht Aufzug in Judäa, was [einem Gewicht von] zehn Sela in Galiläa entspricht,<sup class="footnote-marker">114</sup><i class="footnote"> Das Sela in Judäa wog doppelt so viel als das in Galiläa. Nach Chul. XI, 2 genügte ein Gewebe im Gewichte von 5 Sela zur Anfertigung eines kleinen Gewandes.</i> oder zehn Sela an Gewicht Einschlag<sup class="footnote-marker">115</sup><i class="footnote"> Der Einschlag ist doppelt so schwer als der Aufzug und erfordert nur die Hälfte der Arbeit im Vergleich zu diesem.</i> in Judäa, was [einem Gewicht von] 20 Sela in Galiläa entspricht. Wenn sie aber [ein Kind] säugt, so verringert man ihre Händearbeit und legt ihr zu ihrem Unterhalt zu.<sup class="footnote-marker">116</sup><i class="footnote"> Man giebt ihr noch Speisen und Getränke, die die Milchbildung befördern.</i> Für wen ist dies Alles<sup class="footnote-marker">117</sup><i class="footnote"> Dass der Mann seiner Frau die in dieser und der vorigen Mischna genannten Dinge nur in der hier bestimmten Menge zu geben hat.</i> gesagt? Für einen Armen in Israel; bei einem Angesehenen aber [richtet sich] Alles nach seinem Stande.<sup class="footnote-marker">118</sup><i class="footnote"> Er ist verpflichtet sie seinem vornehmern Stande gemäss zu behandeln, s. Ket. IV, Note 51.</i>
+
+Chapter 6
+
+Der Fund einer Frau und der Ertrag ihrer Händearbeit gehören ihrem Manne;<sup class="footnote-marker">1</sup><i class="footnote"> Dies war zwar bereits Ket. IV, 4 gelehrt; es ist hier nur deshalb wiederholt, weil im Anschlusse daran gezeigt werden soll, dass an eine ähnliche Rechtsfrage, an die Frage nämlich, wer das Geld für die Beschämung und die Verletzung zu beanspruchen hat, sich eine Meinungsverschiedenheit zwischen dem ungenannten Tanna (<span dir="rtl">ת״ק</span>) und R. Jehuda b. B. knüpft.</i> von ihrer Erbschaft geniesst er bei ihren Lebzeiten die Früchte.<sup class="footnote-marker">2</sup><i class="footnote"> Er hat das Niessbrauchsrecht an ihrem Vermögen. Das Kapital erhält die Frau, wenn der Mann stirbt oder die Ehe trennt.</i> [Das Geld für] ihre Beschämung und ihre Wertverminderung<sup class="footnote-marker">3</sup><i class="footnote"> Wenn jemand sie verletzt hat. Dieser hat nach B. kamma VIII, 1 unter Umständen für 5 verschiedene Arten von Beschädigungen Ersatz zu leisten.</i> gehört ihr.<sup class="footnote-marker">4</sup><i class="footnote"> Das Schmerzensgeld ebenfalls. Das Geld für die Versäumnis gehört dem Manne, da er den Anspruch auf den Ertrag ihrer Arbeit hat; desgleichen das Geld für die Heilung, da er verpflichtet ist, sie heilen zu lassen, Ket. IV, 9.</i> R. Jehuda, Sohn Bethera’s, sagt: wenn es an einer geheimen Stelle geschah,<sup class="footnote-marker">5</sup><i class="footnote"> Die Beschämung erfolgte an einem Orte, an dem sonst niemand zugegen war, und die Verletzung geschah an einer Stelle ihres Körpers, die nicht sichtbar ist.</i> so gehören zwei Dritteile ihr und ein Dritteil ihm; wenn es aber an einer öffentlichen Stelle geschah,<sup class="footnote-marker">6</sup><i class="footnote"> Die Beschämung erfolgte in Gegenwart fremder Personen, und die Verletzung geschah an einer sichtbaren Stelle ihres Körpers.</i> so gehören zwei Dritteile ihm<sup class="footnote-marker">7</sup><i class="footnote"> Da hier die Beschämung für ihn eine grössere ist und sie durch die Verletzung an sichtbarer Stelle in erhöhtem Masse an Reiz für ihn einbüsst.</i> und ein Dritteil ihr. Sein Teil wird ihm sofort [bar] ausgezahlt, für ihren Teil aber wird ein Grundstück gekauft, und er geniesst die Früchte [davon].<sup class="footnote-marker">8</sup><i class="footnote"> Wie bei allen Niessbrauchsgütern, die der Frau gehören und die der Mann nach ihrem Tode erbt; Jeb. VII, Note 1. Wenn aber die Frau stirbt, bevor sie ihren Teil erhoben hat, so erbt der Mann diesen nicht, da er nur die Güter seiner Frau erbt, die sich bereits in ihrem Besitz befinden (<span dir="rtl">מוחזק</span>), aber nicht solche, auf die sie nur einen Rechtsanspruch hat (<span dir="rtl">ראוי</span>), s. B. batra 113a.</i>
+Wenn jemand seinem Schwiegersohne Geld aussetzt und sein Schwiegersohn stirbt,<sup class="footnote-marker">9</sup><i class="footnote"> Sodass dessen Bruder verpflichtet ist an seiner Schwägerin die Leviratsehe zu vollziehen; die versprochene Summe war aber noch nicht ausgezahlt und wird nun von dem Levir gefordert.</i> so sagen die Weisen: er kann erklären: „Deinem Bruder wollte ich es geben, Dir aber mag ich es nicht<sup class="footnote-marker">10</sup><i class="footnote"> <span dir="rtl">אפש</span>, syr. <span dir="rtl">ܐܰܦܶܫ</span> = <span dir="rtl">חפץ</span>, Wunsch, Verlangen, Begehren. — <span dir="rtl">אי</span>, aus Verkürzung von <span dir="rtl">אין</span> entstandene Partikel zur Bezeichnung der Negation = nicht; vgl. <span dir="rtl">אי כבוד</span> I. Sam. 4, 21, <span dir="rtl">אי נקי</span> Hiob 22, 30. Diese Partikel erscheint in der Mischna gewöhnlich vor einem Worte, das mit <span dir="rtl">א</span> beginnt, z. B. Pes. VI, 2; B. mez. V, 3; Ab. sara III, 4; Abot II, 4; Jeb. I, 1; Nas. V, 3; Sota VIII, 1. Ausnahmen s. jedoch Demai V, 8; Sanh. IV, 5. Demnach wäre <span dir="rtl">אי אפשי</span> = <span dir="rtl">אין חפצי</span>, es ist nicht mein Wille, ich mag nicht. Nach Geiger, Jüd. Zeitschr. VIII, 182 ging die Gewöhnheit, das <span dir="rtl">נ</span> vor dem blossen Vocal abzuwerfen, so weit, dass man sogar, wenn das Wort selbst mit <span dir="rtl">נ</span> begann, auch dieses wegwarf und <span dir="rtl">אי אפשי</span> = <span dir="rtl">אין נפשי</span> sagte, eine Erklärung, die Bacher, die älteste Terminologie S. 128, Anm. 3 „plausibel“ nennt, obschon solcher Ausfall eines <span dir="rtl">נ</span> am Anfang eines Wortes sich kaum wird nach weisen lassen. Graetz, im Litteraturbl. des Orient 1845, S. 87 weist noch auf die merkwürdige Erscheinung hin, dass bei <span dir="rtl">אי</span> mit nachfolgendem <span dir="rtl">א</span>, verglichen mit dem griech. ν ἐφελϰυστιϰόν, ein Hiatus gleichsam hervorgerufen wird.</i> geben.“<sup class="footnote-marker">11</sup><i class="footnote"> Und der Levir muss entweder die Chaliza erteilen oder die Leviratsehe vollziehen, ohne die ausgesetzte Summe zu erhalten. Der verstorbene Bruder aber hätte das Geld auf gerichtlichem Wege einziehen können.</i>
+Wenn sie ihm verspricht 1000 Denar mit [in die Ehe] zu bringen, so muss er dafür 15 Minen festsetzen;<sup class="footnote-marker">12</sup><i class="footnote"> Er muss ihr dafür in der Ketuba die Hälfte mehr verschreiben (15 Minen = 1500 Denar) ausser der freiwilligen Zulage (<span dir="rtl">תוספת כתובה</span> Jeb. IV, Note 18), weil er mit ihrer Mitgift Geschäfte machen und Gewinn erzielen kann. Das Verbot des Zinsnehmens resp. Zinsgebens (Lev. 25, 35. 36 u. B. mezia V, 1 ff.) trifft aber hier nicht zu, da er die Summe nicht als Darlehen, sondern nur unter der Bedingung übernommen hat, dass er sie von seiner Frau nach deren Tode erben werde. Überdies entspricht hier der Zuschlag, den er zu zahlen hat, nicht einer Entschädigung für eine gewisse Frist (<span dir="rtl">אגר נטר</span>), in der er die Mitgift benutzen konnte und die die Frau abwarten musste, um zu ihrem Gelde zu kommen; denn diesen Zuschlag müsste er ihr selbst dann zahlen, wenn er sich sofort nach der Eheschliessung von ihr scheiden würde. Wenn sie nun Witwe oder geschieden wird, so hat sie eine Ketuba von 1500 Denar zu beanspruchen.</i> für das abgeschätzte Gut<sup class="footnote-marker">13</sup><i class="footnote"> Die Mobilien, die die Frau in die Ehe bringt.</i> setzt er ein Fünftel weniger fest.<sup class="footnote-marker">14</sup><i class="footnote"> Denn dieses pflegte man höher einzuschätzen als der wahre Wert betrug, damit die Frau reicher erscheine.</i> [Beträgt] die Abschätzung eine Mine<sup class="footnote-marker">15</sup><i class="footnote"> D. h. wenn er ausgemacht hat, dass er in die Ketuba einschreiben werde, sie habe ihm „<span dir="rtl">שום במנה</span>“, Mobilien im Betrage einer Mine eingebracht.</i> und der [wirkliche] Wert auch eine Mine, so hat er nur eine Mine [zu beanspruchen].<sup class="footnote-marker">16</sup><i class="footnote"> Er kann aber nicht etwa ⅕ mehr beanspruchen, indem er sich darauf beruft, dass man in der Regel den Wert um ⅕ höher einzuschätzen pflegt, als er wirklich ist, und es ihm daher erlaubt sein müsse, ⅕ abzuziehen; denn dieses geschah nur, wenn von Seiten der Frau das Gut eingeschätzt und es deshalb zu einem höhern als dem wirklichen Werte angesetzt war. Er braucht auch nicht die Hälfte mehr in der Ketuba anzusetzen, wie im ersten Falle dieser Mischna, da es sich dort um bares Geld handelt, hier aber nicht.</i> Wenn die Abschätzung auf eine Mine lautet,<sup class="footnote-marker">17</sup><i class="footnote"> D. h. wenn sie verlangt, dass er in die Ketuba einschreibe, sie habe ihm „<span dir="rtl">שום במנה</span>“, Mobilien im Betrage einer Mine eingebracht.</i> so muss sie ihm 31 Sela und einen Denar geben;<sup class="footnote-marker">18</sup><i class="footnote"> Das sind 125 Denar, da 1 Sela 4 Denar betrug, s. Ket. I, Note 9. Sie muss Mobilien einbringen, die ⅕ mehr wert sind als eine Mine oder 100 Denar, da er das Recht hat, die Mobilien, die von Seiten der Frau eingeschätzt sind, um ⅕ niedriger anzusetzen. Jenes Fünftel wird so berechnet, dass die Summe (z. B. 100 oder 400 Denar) als ⅘ eines Ganzen betrachtet und dann das fehlende Fünftel (25 resp. 100 Denar) hinzugefügt wird. Nach unsrer üblichen Bezeichnung würden wir dies einfach ¼ nennen. — Nach R. Chananol (s. Tos. Ket. 66a s. v. <span dir="rtl">שום</span>) sind die beiden letzten Fälle also zu erklären: Wenn sie ihm versprochen hat, „<span dir="rtl">שום במנה ושוה מנה</span>“, Mobilien, die zu einer Mine eingeschätzt und auch eine Mine wert sind, in die Ehe zu bringen, so hat er nicht das Recht zu verlangen, dass sie ihm Mobilien einbringe, die in Wirklichkeit ⅕ mehr wert sind; denn mit den Worten <span dir="rtl">שום במנה ושוה מנה</span> hat sie sagen wollen, dass er in der Ketuba den Wert der Mobilien auf eine Mine angeben solle, obgleich sie wirklich nur eine Mine wert sind. Wenn sie aber versprochen hat, „<span dir="rtl">שום במנה</span>“, Mobilien, die zu einer Mine eingeschätzt sind, einzubringen, so muss sie in Wirklichkeit Mobilien, die ⅕ mehr wert sind, einbringen; denn mit den Worten <span dir="rtl">שום במנה</span> hat sie sagen wollen, dass sie ihm soviel Mobilien einbringen werde, als der Mine entspricht, die er in die Ketuba einschreibt.</i> und wenn sie auf 400 [Denar] lautet,<sup class="footnote-marker">19</sup><i class="footnote"> Wenn sie verlangt, dass er in die Ketuba einschreibe, sie habe ihm Mobilien ira Werte von 400 Denar eingebracht. — Die Mischna handelt hier von einer Ketuba von einer Mine und von einer solchen von 400 Denar, weil sie die beiden Grenzen annehmen wollte, zwischen denen sich der Betrag der Ketuba bewegt; bei einer Witwe betrug sie 100 Denar, bei einer Priestertochter 400 Denar, s. Ket. I, 5.</i> so muss sie ihm 500 [Denar] geben. Was der Bräutigam aussetzt,<sup class="footnote-marker">20</sup><i class="footnote"> Was er der Braut an Kleidungsstücken oder Schmucksachen u. dergl. verspricht.</i> das muss er um ein Fünftel weniger ansetzen.<sup class="footnote-marker">21</sup><i class="footnote"> Denn auch auf seiner Seite wurden die Gegenstände in der Regel höher eingeschätzt, als sie thatsächlich wert waren. Er muss deshalb in der Ketuba den Wert der von ihm versprochenen Sachen um ⅕ niedriger angeben.</i>
+Verspricht sie ihm [bares] Geld (A. L.: Selaim) mit [in die Ehe] zu bringen, so wird der Silbersela zu 6 Denar berechnet.<sup class="footnote-marker">22</sup><i class="footnote"> Obgleich der Sela nur 4 Denar beträgt, muss er ihr den Sela am die Hälfte höher anrechnen, s. Note 12. Die Mischna setzt neben den Fall in M. 3 (Anfang) noch diesen, um zu lehren, dass der Mann stets den Betrag der Mitgift um die Hälfte höher in der Ketuba ansetzen muss: bei einer grossen Summe, weil er mit ihr leicht einen grossen Gewinn erzielen kann, obgleich bei einem grossen Geschäft auch das Risiko ein grosses ist; bei einer kleinen Summe, weil hier das Risiko für ihn nur ein geringes ist, obschon er nur einen kleinen Gewinn mit ihr erzielen kann (Ket. 66 b).</i> Der Bräutigam nimmt es auf sich, ihr für jede Mine<sup class="footnote-marker">23</sup><i class="footnote"> Die sie ihm in die Ehe bringt.</i> 10 Denar für ihren Toilettenbehälter<sup class="footnote-marker">24</sup><i class="footnote"> <span dir="rtl">קופה</span> = cupa, ein rundes Gefäss, Behälter, Tonne, Kufe. Hier ist die Summe gemeint, die sie auf ihre Toilettengegenstände, als Salben, Gewürze u. dergl. verwendet.</i> zu geben.<sup class="footnote-marker">25</sup><i class="footnote"> Nach Ket. 66b ist die Frage unentschieden, wie oft er zu dieser Leistung verpflichtet ist, ob täglich, wöchentlich oder jährlich. Nach Tos. (ibid. s. v. <span dir="rtl">ליום</span>) meint die Mischna eine einmalige Leistung; es ist nur die Frage, ob er ihr die ganze Summe auf einmal auszahlen und ihr, wenn diese verbraucht ist, ihrem Stande entsprechend weitere Mittel für die Toilette geben muss, oder ob er ihr jene Summe überhaupt nicht auf einmal auszuzahlen braucht, sondern nur täglich soviel Geld geben muss, als sie für ihren Bedarf an Toilette gebraucht.</i> Rabban Simon, Sohn Gamliels, sagt: [es richtet sich] Alles<sup class="footnote-marker">26</sup><i class="footnote"> Was hier an Leistungen aufgezählt ist.</i> nach der Sitte des Ortes.<sup class="footnote-marker">27</sup><i class="footnote"> So entscheidet auch die Halacha.</i>
+Wenn jemand seine Tochter verheiratet, ohne genauere Bestimmung zu treffen,<sup class="footnote-marker">28</sup><i class="footnote"> <span dir="rtl">סתם</span> eigentl. verstopft, verschlossen, daher = unbekannt, unbestimmt; hier = ohne nähere Verabredung betreffs der Mitgift.</i> so darf er ihr nicht weniger als 50 Sus<sup class="footnote-marker">29</sup><i class="footnote"> Diese Summe ist nach Provinzial- geld zu berechnen, s. Ket. I, Note 9.</i> geben. Wenn er bestimmt, dass er (der Bräutigam) sie unbekleidet heimführen solle, so darf der Mann nicht sagen: „wenn ich sie in mein Haus gebracht haben werde, will ich sie in mein Gewand hüllen,“ sondern er muss sie bekleiden, während sie noch im Hause ihres Vaters ist. Ebenso, wenn man eine Waise verheiratet, soll man ihr nicht weniger als 50 Sus<sup class="footnote-marker">30</sup><i class="footnote"> Aus der Wohlthätigkeitskasse.</i> geben; ist in der Kasse noch Vorrat, so muss man sie standesgemäss ausstatten.<sup class="footnote-marker">31</sup><i class="footnote"> Nach R. Nissim z. St. ist es möglich, dass man ihr unter allen Umständen 50 Sus geben muss und dass, wenn in der Kasse nicht soviel vorhanden ist, die Vorsteher aus eigenen Mitteln der Kasse borgen müssen; wenn die Kasse gewachsen ist, können sie sich dann daraus bezahlt machen. Vgl. Jore dea 257, 5. Ist mehr als 50 Sus in der Kasse, so muss man der Waise noch mehr geben, je nach dem Stande, dem sie angehört.</i>
+Eine Waise, die ihre Mutter oder ihre Brüder mit ihrer Einwilligung<sup class="footnote-marker">32</sup><i class="footnote"> Das <span dir="rtl">לדעתה</span> will sagen, dass sie, obgleich sie mit ihrer Einwilligung verheiratet wurde, dennoch als Erwachsene ihren Anspruch noch erheben kann und ihr event. Verzicht ungiltig ist.</i> verheiratet haben und der man 100 oder 50 Sus verschrieben,<sup class="footnote-marker">33</sup><i class="footnote"> In der Mischna sind absichtlich diese beiden Fälle aufgestellt. An dem ersten soll gezeigt werden, dass die Tochter ihre Forderung stellen kann, obgleich man ihr mehr als das Minimum von 50 Sus (s. M. 5) verschrieben hatte; an dem zweiten wird gezeigt, dass die Tochter erst als Erwachsene ihre Ansprüche geltend machen kann, obschon man ihr nur 50 Sus verschrieben.</i> kann, wenn sie erwachsen ist, von ihnen fordern, was ihr gegeben werden muss.<sup class="footnote-marker">34</sup><i class="footnote"> D. i. ein Zehntel des vom Vater hinterlassenen Vermögens, Ket. 68b.</i> R. Jehuda sagt: wenn er (der Vater) die erste Tochter bereits verheiratet hatte, so muss der zweiten ebenso viel wie der ersten gegeben werden.<sup class="footnote-marker">35</sup><i class="footnote"> Gleichviel ob der Vater der ersten Tochter mehr oder weniger als den zehnten Teil seines Vermögens mitgegeben hatte; und nur wenn man die Gesinnung des Vaters in dieser Beziehung nicht kennt, wenn man nicht weiss, ob er freigebig oder geizig ist, giebt man der Tochter den zehnten Teil des Vermögens.</i> Die Weisen aber sagen: es kommt vor, dass einer, der arm war, reich wird, oder dass einer, der reich war, arm wird;<sup class="footnote-marker">36</sup><i class="footnote"> Die Form <span dir="rtl">העני</span> anstatt <span dir="rtl">הענה</span>, die nach syrischer Art gebildet ist, findet sich in der Mischna öfter, s. Schek. III, 2; Arach. IV, 2. Das Imperfect <span dir="rtl">יעני</span> Schek. III, 2; Ned. IX, 4. Auch in der Bibel findet sich einmal <span dir="rtl">החלי</span> anstatt <span dir="rtl">החלה</span>, Jes. 53, 10. [Man kann freilich <span dir="rtl">החלי</span> auch als eine defect geschriebene Nebenform zu <span dir="rtl">ויחלא</span> auffassen, die auf einen Nebenstamm <span dir="rtl">חלא</span> hinweist, wie sich <span dir="rtl">ויחלא</span> II. Chron. 16, 12 anstatt <span dir="rtl">ויחלה</span> findet. Vgl. die Formen <span dir="rtl">החטי</span> II. Kön. 13, 6; Jer. 32, 35.] Das <span dir="rtl">עני</span> und <span dir="rtl">עשיר</span> bezieht sich hier nicht auf das Vermögen des Vaters; denn wenn z. B. dieser früher reich und später arm war, könnte auch R. Jehuda nicht verlangen, dass man der zweiten Tochter soviel wie der ersten geben solle. Es bezieht sich vielmehr auf die Gesinnung des Vaters und bedeutet: es kommt vor, dass jemand, der früher „arm an Gesinnung“ d. h. engherzig war, später „reich an Gesinnung“ d. h. weitherzig, freigebig wird, und umgekehrt.</i> man muss vielmehr<sup class="footnote-marker">37</sup><i class="footnote"> Je nachdem der Vater freigebig oder geizig ist; nur wenn seine Gesinnung nicht bekannt ist, giebt man der Tochter den zehnten Teil des Vermögens.</i> das Vermögen abschätzen und ihr geben.
+Wenn jemand einem Dritten<sup class="footnote-marker">38</sup><i class="footnote"> <span dir="rtl">השליש</span> einem Dritten als einem Vertrauensmann etwas übergeben; <span dir="rtl">שליש</span> der Vertrauensmann zweier Parteien.</i> Geld für seine Tochter giebt<sup class="footnote-marker">39</sup><i class="footnote"> Damit er ihr ein Feld kaufe oder es für den Fall, dass sie nach seinem Tode heiraten werde, zu ihrer Mitgift verwende.</i> und diese erklärt: „mein Mann<sup class="footnote-marker">40</sup><i class="footnote"> D. i. mein Verlobter.</i> ist mir beglaubt,“<sup class="footnote-marker">41</sup><i class="footnote"> Ich habe das Vertrauen zu ihm, dass er es nicht für sich behalten werde, gieb es ihm also.</i> so soll der Dritte so tun, wie ihm aufgetragen wurde;<sup class="footnote-marker">42</sup><i class="footnote"> Selbst wenn sie will, dass ihr Verlobter ihr nach dem Wunsche des Vaters ein Feld kauft, darf man ihr das Geld erst nach ihrer Eheschliessung aushändigen, da es eine Pflicht ist, die Anordnungen eines Verstorbenen zu erfüllen (<span dir="rtl">מצוה לקים דברי המת</span>, Ket. 70a), auch wenn er diese getroffen, als er noch völlig gesund war. War er aber damals bereits so krank, dass er sich dem Tode nahe fühlte, dann muss sein Auftrag genau erfüllt werden, selbst wenn der Vertrauensmann ursprünglich das Geld zu einem andren Zwecke erhalten hätte, denn „was ein Totkranker auch nur mündlich vermacht, gilt wie aufgeschrieben und bereits übergeben“, <span dir="rtl">דברי שכיב מרע כבתובין וכמסורין</span>, s. B. batra VIII, Note 34.</i> dies sind die Worte des R. Meir. R. Jose aber sagt: wenn es nun ein Feld gewesen wäre,<sup class="footnote-marker">43</sup><i class="footnote"> Das man ihr bereits gekauft hat.</i> das sie [jetzt] verkaufen will, so würde es doch auch schon von jetzt<sup class="footnote-marker">43a</sup><i class="footnote"> <span dir="rtl">עכשיו</span>, nach Levy (Wtb. III, 648) eine Contraction der Worte <span dir="rtl">עד כשעה היא</span>; besser mit Dalman, Gramm. des jüd.-paläst. Aram. S. 168, Anm. 1 = <span dir="rtl">עד כשהוא</span>.</i> ab als verkauft gelten!<sup class="footnote-marker">44</sup><i class="footnote"> Also hat sie das Verfügungsrecht über das Geld und man muss es ihr aushändigen, selbst wenn sie nicht ein Feld dafür kaufen will. — R. Meir aber ist der Ansicht, dass sie in einem solchen Falle nicht befugt wäre das Feld zu verkaufen.</i> Von wem ist dies gesagt?<sup class="footnote-marker">45</sup><i class="footnote"> Dass R. Meir und R. Jose controversieren.</i> Von einer Erwachsenen;<sup class="footnote-marker">46</sup><i class="footnote"> Und auch nur solange sie verlobt ist; denn wenn die Ehe bereits vollzogen ist, so stimmen beide Tannaiten darin überein, dass die Frau das freie Verfügungsrecht über das Geld hat, Ket. 69b. Die Halacha entscheidet im Sinne des R. Meir.</i> was aber eine Minderjährige betrifft, so ist die Handlung einer Minderjährigen nichtig.
+
+Chapter 7
+
+Wenn jemand seine Frau durch ein Gelübde zwingt<sup class="footnote-marker">1</sup><i class="footnote"> S. Ket. V, Note 51.</i> dem Nutzen von ihm zu entsagen,<sup class="footnote-marker">2</sup><i class="footnote"> D. h. dem Unterhalt aus seinem Vermögen. Es kann hier nicht gemeint sein, dass der Mann durch ein Gelübde seiner Frau jeden Genuss seines Vermögens untersagen will, denn dazu wäre er nicht befugt, da er sich der Verpflichtung sie zu ernähren (Ex. 21, 10) nicht entziehen kann. Die Mischna handelt vielmehr von dem Falle, dass er ihr gesagt hat, sie solle den Ertrag ihrer Arbeit, den er eigentlich zu beanspruchen hat (Ket. IV, 4), für ihren Unterhalt verwenden, womit sie sich schweigend einverstanden erklärte. Wenn nun ihr Verdienst wohl für ihren dringenden Bedarf, aber nicht für kleinere, minder wichtige Bedürfnisse ausreicht, wie sie ihr Vater ihr gewährte, zu deren Bestreitung aber der Gatte nicht verpflichtet ist, weil sie auch ihren übrigen Angehörigen in ihrem Elternhause nicht gewährt wurden, so ist ihr Mann verpflichtet, ihr einen Versorger zu stellen (Ket. 70b).</i> so muss er, wenn dies<sup class="footnote-marker">3</sup><i class="footnote"> Gelübde.</i> für [höchstens] 30 Tage<sup class="footnote-marker">4</sup><i class="footnote"> Es wird angenommen, dass innerhalb der ersten 30 Tage das Gelübde nicht weiter bekannt wird und sie sich daher vor ihren Bekannten nicht zu schämen braucht.</i> geschah, ihr einen Versorger stellen;<sup class="footnote-marker">5</sup><i class="footnote"> D. h. nicht etwa jemand beauftragen sie zu versorgen, denn dies wäre ihm, da er das Gelübde gethan, verboten nach dem Grundsatze: „Der Bevollmächtigte steht dem Vollmachtgeber gleich“ (Ket. IV, Note 55); es ist vielmehr gemeint, dass er erklären darf: Derjenige, der sie versorgen wird, soll keinen Schaden leiden, d. h. dem werde ich es ersetzen.</i> wenn dies für längere Zeit geschah,<sup class="footnote-marker">6</sup><i class="footnote"> Und sie nicht länger mit dieser Versorgung durch einen Dritten einverstanden ist.</i> so muss er sie entlassen<sup class="footnote-marker">7</sup><i class="footnote"> Er muss die Ehe durch Scheidung trennen, weil ein solcher Zustand für die Frau beschämend ist.</i> und ihr die Ketuba auszahlen. R. Jehuda sagt: wenn es ein Israelit ist,<sup class="footnote-marker">8</sup><i class="footnote"> D. i. ein Nichtpriester, dem es gestattet ist, die Frau, von der er sich geschieden, wieder zu heiraten, wenn sie inzwischen nicht anderweitig verheiratet war.</i> so darf er sie, falls es für einen Monat geschah, behalten,<sup class="footnote-marker">9</sup><i class="footnote"> Weil er sein Gelübde noch bereuen und sie nach erfolgter Scheidung wieder heiraten könnte.</i> falls für zwei [Monate], muss er sie entlassen und ihr die Ketuba auszahlen; wenn es aber eine Priesterfrau ist,<sup class="footnote-marker">10</sup><i class="footnote"> Die ihr Gatte nach erfolgter Scheidung nicht wieder heiraten dürfte, Lev. 21, 7.</i> so darf er sie, falls es für zwei Monate geschah, behalten,<sup class="footnote-marker">11</sup><i class="footnote"> Man gewährt ihm längere Frist, um das Gelübde bereuen und auflösen zu können. — Die Halacha entscheidet nicht nach der Ansicht des K. Jehuda.</i> falls für drei [Monate], muss er sie entlassen und ihr die Ketuba auszahlen.
+Wenn jemand das Gelübde seiner Frau, eine bestimmte Frucht nicht zu geniessen, bestätigt,<sup class="footnote-marker">12</sup><i class="footnote"> Hier heisst <span dir="rtl">הדיר</span> geloben lassen, ein Gelübde zulassen, gelten lassen. Es kann hier nicht gemeint sein, dass er es ihr durch Gelübde verboten hat, da er ihr nicht den Genuss einer Sache verbieten kann, die ihm nicht gehört. Es kann auch nicht gemeint sein, dass er etwa erklärt hätte: „Der Genuss Deiner Beiwohnung sei mir versagt, wenn Du irgend eine Frucht geniessest“, da er bereits nach Ablauf einer Woche ein solches Gelübde lösen oder die Ehe trennen müsste, Ket. V, 6. Die Mischna handelt vielmehr von dem Falle, dass sie gelobt hat, solange sie mit ihm verheiratet ist, eine bestimmte Frucht nicht zu geniessen und er dies Gelübde bestätigt hat.</i> so muss er sie entlassen und ihr die Ketuba auszahlen.<sup class="footnote-marker">13</sup><i class="footnote"> Da er stillschweigend das Gelübde seiner Frau guthiess, merkte sie, dass sie ihm verhasst und es ihr also unmöglich ist, die Ehe mit ihm fortzusetzen; deshalb muss er, falls er keine Möglichkeit findet, ihr Gelübde zu lösen, sofort die Ehe durch Scheidung trennen. Wenn aber der Mann ein Gelübde tut, wodurch er sich den ehelichen Umgang mit seiner Frau versagt (Ket. V, 6), dann ist sie eher bereit, eine Woche zu warten in der Hoffnung, dass der Zorn ihres Gatten sich legen und er sein Gelübde bereuen wird.</i> R. Jehuda sagt: wenn es ein Israelit ist, so darf er sie, falls es für einen Tag geschah, behalten, falls für zwei [Tage], muss er sie entlassen und ihr die Ketuba auszahlen; wenn es aber eine Priesterfrau ist, so darf er sie, falls es für zwei Tage geschah, behalten, falls für drei Tage, muss er sie entlassen und ihr die Ketuba auszahlen.<sup class="footnote-marker">14</sup><i class="footnote"> Die Halacha entscheidet nicht im Sinne des R. Jehuda.</i>
+Wenn jemand das Gelübde seiner Frau bestätigt,<sup class="footnote-marker">12</sup><i class="footnote"> Hier heisst <span dir="rtl">הדיר</span> geloben lassen, ein Gelübde zulassen, gelten lassen. Es kann hier nicht gemeint sein, dass er es ihr durch Gelübde verboten hat, da er ihr nicht den Genuss einer Sache verbieten kann, die ihm nicht gehört. Es kann auch nicht gemeint sein, dass er etwa erklärt hätte: „Der Genuss Deiner Beiwohnung sei mir versagt, wenn Du irgend eine Frucht geniessest“, da er bereits nach Ablauf einer Woche ein solches Gelübde lösen oder die Ehe trennen müsste, Ket. V, 6. Die Mischna handelt vielmehr von dem Falle, dass sie gelobt hat, solange sie mit ihm verheiratet ist, eine bestimmte Frucht nicht zu geniessen und er dies Gelübde bestätigt hat.</i> sich einer bestimmten Art von Schmuck nicht zu bedienen,<sup class="footnote-marker">15</sup><i class="footnote"> Sie gelobt z. B. eine bestimmte Art von Balsam nicht zu gebrauchen und der Mann lässt dieses Gelübde gelten.</i> so muss er sie entlassen und ihr die Ketuba auszahlen. R. Jose sagt: bei Armen,<sup class="footnote-marker">16</sup><i class="footnote"> Muss er sie entlassen und die Ketuba auszahlen.</i> wenn er keine bestimmte Zeit angegeben,<sup class="footnote-marker">17</sup><i class="footnote"> Wie lange das Gelübde gelten soll. Er darf aber höchstens 12 Monate das Gelübde gelten lassen.</i> bei Reichen aber, wenn es für 30 Tage geschah.<sup class="footnote-marker">18</sup><i class="footnote"> So lange kann die reiche Frau sich noch an dem Geruche des Balsams erfreuen, den sie vor dem Aussprechen des Gelübdes gebraucht hat (Ket. 71b). Die Halacha entscheidet im Sinne des R. Jose.</i>
+Wenn jemand das Gelübde seiner Frau bestätigt,<sup class="footnote-marker">19</sup><i class="footnote"> Wenn sie gelobt hat: „Der Genuss Deiner Beiwohnung sei mir versagt, wenn ich in das Haus meines Vaters gehe“, und er das Gelübde gelten liess. Die Frau muss hier aber den Genuss der Beiwohnung sich versagt haben; denn wenn ihr Gelübde nur gelautet hätte: „es sei mir verboten, in das Haus meines Vaters zu gehen“, so könnte der Manu es nicht auflösen, da er das Einspruchsrecht nur bei solchen Gelübden hat, die die Beziehungen der Gatten zu einander beeinträchtigen, <span dir="rtl">דברים שבינו לבינה</span>, s. Ned. XI, 2.</i> nicht in das Haus ihres Vaters zu gehen, so darf er sie, wenn er mit ihr in derselben Stadt wohnt, falls es für einen Monat geschah,<sup class="footnote-marker">20</sup><i class="footnote"> Falls sie das Gelübde für die Dauer eines Monats getan hat.</i> behalten, falls für zwei Monate,<sup class="footnote-marker">21</sup><i class="footnote"> Geschweige, wenn sie es für unbegrenzte Zeit getan.</i> muss er sie [sofort] entlassen und ihr die Ketuba auszahlen; wenn er aber in einer andren Stadt wohnt, so darf er sie, falls es für ein Fest geschah, behalten, falls für drei [Feste], muss er sie entlassen und ihr die Ketuba auszahlen.<sup class="footnote-marker">22</sup><i class="footnote"> Nach dem Talmud (Ket. 71b) vertritt die Mischna in diesem zweiten Satze die Ansicht des R. Jehuda in M. 2 und ist also zu erklären: Wenn es ein Israelit ist, so darf er sie, falls das Gelübde für die Dauer eines Festes getan wurde, behalten, falls für die Dauer von zwei Festen, muss er sie entlassen; wenn es aber eine Priesterfrau ist, so kann er sie, falls das Gelübde für die Dauer von zwei Festen geschah, behalten, falls für die Dauer von drei Festen, muss er sie entlassen. Der Talmud sieht sich zu dieser Erklärung veranlasst, weil sonst die Folgerungen aus diesem Satze sich widersprechen würden. Denn daraus, dass er sie behalten darf, wenn das Gelübde nur für die Dauer eines Festes geschah, ist zu schliessen, dass, wenn es für die Dauer von zwei Festen geschah, er sie entlassen muss; daraus aber, dass er (nach den Schlussworten der Mischna) sie entlassen muss, wenn das Gelübde für die Dauer von drei Festen geschah, ist zu schliessen, dass, wenn es nur für die Dauer von zwei Festen geschah, er sie behalten darf. Die Halacha entscheidet jedoch nicht im Sinne des R. Jehuda.</i>
+Wenn jemand das Gelübde seiner Frau bestätigt,<sup class="footnote-marker">23</sup><i class="footnote"> Wenn sie gelobt hat: „Der Genuss Deiner Beiwohnung sei mir verboten, wenn ich u. s. w.“</i> nicht in ein Trauerhaus oder ein Hochzeitshaus<sup class="footnote-marker">24</sup><i class="footnote"> Unter <span dir="rtl">בית המשתה</span> wird im Talmud in der Regel ein Hochzeitshaus verstanden. Zur Zusammenstellung vgl. Kohelet 7, 2.</i> zu gehen, so muss er sie entlassen und ihr die Ketuba auszahlen, weil er [alle Thüren] ihr verschliesst;<sup class="footnote-marker">25</sup><i class="footnote"> D. h. er verschliesst ihr die Pforten der Freude und des Trostes; wenn ihr verboten wird, an der Freude oder an dem Schmerze Andrer teilzunehmen, so werden Andre auch an ihrer Freude keinen Anteil nehmen und in ihrer Trauer keinen Trost ihr spenden.</i> wenn er aber einen „gewissen Grund“<sup class="footnote-marker">26</sup><i class="footnote"> <span dir="rtl">דבר אחר</span> ist im Talmud häufig eine Umschreibung für etwas, das man sich zu nennen scheut; so steht es in Ber. 8b geradezu für <span dir="rtl">תשמיש המטה</span>, s. Ket. V, Note 57. Hier ist gemeint: wenn er als Grund für die Bestätigung ihres Gelübdes angiebt, dass in jenen Häusern leicht- fertige Menschen verkehren, von denen unsittliche Handlungen zu befürchten sind.</i> angiebt, so ist es ihm erlaubt. Wenn er ihr erklärt:<sup class="footnote-marker">27</sup><i class="footnote"> „Das Gelübde, durch welches Du Dir einen Genuss von mir versagen willst, sei ungiltig, unter der Bedingung u. s. w.“</i> „unter der Bedingung, dass Du dem N. N. sagst, was Du mir gesagt hast, oder was ich Dir gesagt habe,“<sup class="footnote-marker">28</sup><i class="footnote"> Leichtsinnige Worte oder unzüchtige Dinge.</i> oder dass sie [Gefässe] fülle und in die Düngergrube<sup class="footnote-marker">29</sup><i class="footnote"> <span dir="rtl">אשפה</span> ist vielleicht von der irrtümlich für einen Plural gehaltenen Form <span dir="rtl">אשפת</span> (z. B. Ps. 113, 7) gebildet (Gesenius Wtb.); in der Bibel kommt neben <span dir="rtl">אשפת</span> nur noch <span dir="rtl">אשפתות</span>, vor, Klagel. 4, 5, während <span dir="rtl">אשפה</span> stets Köcher bedeutet. In der Mischna heisst <span dir="rtl">אשפה</span> Plur. <span dir="rtl">אשפתות</span> nicht nur Düngerhaufen (s. Schebiit III, 1, 2, 3; Erub. X, 7), sondern auch Düngergrube (s. B. batra V, 3; Meila III, 6). Die ed. princ. und der jerus. Talmud lesen an unsrer Stelle <span dir="rtl">אשפות</span>.</i> ausleere,<sup class="footnote-marker">30</sup><i class="footnote"> Durch diese sinnlose Beschäftigung würde sie als närrisch erscheinen. Nach einer andren Erklärung im Talmud (Ket. 72a) meint der Mann mit dieser Redensart, sie solle den männlichen Samen, den sie beim Coitus in sich aufgenommen, wieder entfernen, um die Empfängnis zu verhüten.</i> so muss er<sup class="footnote-marker">30a</sup><i class="footnote"> Wenn sie diese Bedingung nicht erfüllen will oder kann und ihr Gelübde somit in Kraft bleibt.</i> sie entlassen und ihr die Ketuba auszahlen.
+Folgende [Frauen] werden ohne<sup class="footnote-marker">31</sup><i class="footnote"> Das <span dir="rtl">ש</span> in <span dir="rtl">שלא</span> ist eigentlich überflüssig, wie etwa das <span dir="rtl">ש</span> in <span dir="rtl">שאינה</span> Ned. V, 6: <span dir="rtl">כל מתנה שאינה שאם הקרישה וכו׳</span>. Dieser Gebrauch des <span dir="rtl">ש</span> = <span dir="rtl">אשר</span> erinnert an Esth. 4, 16: <span dir="rtl">ובכן אבוא אל המלך אשר לא כדת</span>.</i> [Anspruch auf die] Ketuba entlassen: eine Frau, die gegen das mosaische Gesetz<sup class="footnote-marker">32</sup><i class="footnote"> Das in den fünf Büchern Moses niedergelegt ist.</i> oder die jüdische Sitte<sup class="footnote-marker">33</sup><i class="footnote"> Die nur mündlich überliefert und durch den Brauch geheiligt ist.</i> verstösst. Was ist unter dem „mosaischen Gesetz“ zu verstehen? Wenn sie ihm [z. B.] Nichtverzehntetes zu essen giebt,<sup class="footnote-marker">34</sup><i class="footnote"> Gegen das Gesetz Num. 18, 21 ff. Sie sagte ihm nämlich, nachdem er von dem Getreide gegessen, dass ihr jemand den Zehent abgeschieden habe, und es stellte sich dann durch Zeugen heraus, dass diese Angabe falsch war.</i> oder wenn sie als Menstruierende mit ihm [ehelichen] Umgang pflegt,<sup class="footnote-marker">35</sup><i class="footnote"> Gegen das Gesetz Lev. 18, 19. Sie sagte ihrem Gatten, dass sie rein sei, während ihre Nachbarinnen bemerkten, dass sie zu jener Zeit die Kleider trug, die sie stets zur Zeit ihrer Menstruation anzuziehen pflegte.</i> oder wenn sie nicht Teighebe abscheidet,<sup class="footnote-marker">36</sup><i class="footnote"> Gegen das Gesetz Num. 15, 19 ff. Sie sagte ihm, es habe jemand für sie die Teighebe abgeschieden, und diese Angabe stellte sich als falsch heraus. — Der Ausdruck findet sich auch Nid. X, 7.</i> oder wenn sie Gelübde tut und sie nicht hält.<sup class="footnote-marker">37</sup><i class="footnote"> Gegen das Gesetz Deut. 23, 22 ff. Nach dem Talmud (Ket. 72a) ist das Entweihen eines Gelübdes seitens der Eltern verhängnisvoll für die Kinder; er findet dies in Kobel. 5, 5 angedeutet, wo es heisst: „Lass Deinen Mund nicht Sünde bringen über Dein Fleisch …. warum sollte der Herr über Dein Wort zürnen und das Werk Deiner Hände vernichten?“ Hier werden unter „dem Werk der Hände“ die Kinder verstanden.</i> Was ist unter „jüdischer Sitte“ zu verstehen? Wenn sie mit entblösstem Haupte ausgeht<sup class="footnote-marker">38</sup><i class="footnote"> D. h. sich öffentlich zeigt. Völlig entblössten Hauptes zu gehen, gilt für die Frau als ein Verbot der Thora; denn da es bei der des Ehebruchs verdächtigen Frau heisst: „er (der Priester) entblösse das Haupt der Frau“ (Num. 5, 18), so ist daraus zu schliessen, dass die Frau das Haar verhüllt haben muss; vgl. auch B. kamma VIII, 6. In dieser Mischna ist daher gemeint, dass sie ihr Haar nur zum Teil verhüllt trägt.</i> oder auf der Strasse spinnt<sup class="footnote-marker">39</sup><i class="footnote"> Sodass ihre entblössten Arme sichtbar werden. Nach einer andren Erklärung ist gemeint, dass sie auf offener Strasse rötliche Wolle spinnt, sodass der Widerschein auf ihr Antlitz fällt, was gleichfalls gegen jüdische Zucht und Sitte verstösst. Noch andre Erklärungen s. Schit. mekub. z. St.</i> oder mit jedem Menschen sich unterhält.<sup class="footnote-marker">40</sup><i class="footnote"> <span dir="rtl">מדברת</span> hier im Sinne von „vertraulich reden, scherzen“; vgl. auch Ket. I, 8.</i> Abba Saul sagt: auch wenn sie seine Erzeuger<sup class="footnote-marker">41</sup><i class="footnote"> Seinen Vater oder seinen Grossvater.</i> in seiner Gegenwart schmäht.<sup class="footnote-marker">42</sup><i class="footnote"> Der Talmud (Ket. 72b) erklärt dies (nach der Correctur des R. Elia Wilna): <span dir="rtl">במקללת יולדיו בפני מולדיו</span> = wenn sie seine Erzeuger in Gegenwart seiner (d. i. des Gatten) Nachkommen, also ihren Schwiegervater vor dessen Enkeln schmäht.</i> R. Tarphon sagt: auch eine Lautschreiende.<sup class="footnote-marker">43</sup><i class="footnote"> <span dir="rtl">קולנית</span>, Femin zu <span dir="rtl">קולן</span>, einer Weiterbildung von <span dir="rtl">קול</span>, wie <span dir="rtl">חבלנית</span> Mak. I, 10; <span dir="rtl">עסקנית</span> Tohar. VII, 8; <span dir="rtl">גרגרנית</span> ibid. VII, 9; <span dir="rtl">רבצנית ,נגחנית ,בעטנית ,נשכנית</span>, Tos. B. batra IV, 6.</i> Was ist unter einer Lautschreienden zu verstehen? Eine Frau, deren Stimme ihre Nachbarinnen hören, wenn sie in ihrem Hause redet.<sup class="footnote-marker">44</sup><i class="footnote"> D. h. wenn sie mit ihrem Manne von dem ehelichen Umgange spricht, sei es, dass sie laut danach verlangt, sei es, dass sie ihn, wenn er sie dazu auffordert, laut zur Rede stellt und dadurch beschämt. Die Worte ואיזו...קולה sind Zusatz aus Tossifta; daher im Talmud z. St. מאי קולנית, und in cod. Lowe als תוספה bezeichnet (s. מלאכת שלמה). — In allen Fällen dieser Mischna verliert die Frau das Recht auf die Ketuba sowie auf die freiwillige Zulage, wenn der Mann sie vorher gewarnt hat und sie trotzdem gegen das mosaische Gesetz oder die jüdische Sitte verstösst.</i>
+Wenn<sup class="footnote-marker">45</sup><i class="footnote"> Diese ganze Mischna ist Kid. II, 5 wiederholt. Hier steht sie, weil in zwei Fällen gelehrt wird, dass die Frau keinen Anspruch auf die Ketuba hat, und dort, weil in zwei Fällen gelehrt wird, dass die Trauung (<span dir="rtl">קדושין</span>) ungiltig ist.</i> sich jemand eine Frau antraut unter der Bedingung, dass sie keine Gelübde auf sich hat und sich dann herausstellt, dass sie wohl Gelübde auf sich hat,<sup class="footnote-marker">46</sup><i class="footnote"> Sie hatte nämlich gelobt, kein Fleisch oder keinen Wein zu geniessen, oder sich nicht mit farbigen Gewändern zu schmücken, Gelübde, an denen Männer in der Regel Anstoss nehmen. Hat er aber bei der Bedingung ausdrücklich ein Gelübde genannt oder ausbedungen, dass sie gar kein Gelübde auf sich habe, so ist, wenn sie gerade jenes resp. überhaupt ein Gelübde getan hatte, die Trauung ungiltig, auch wenn es ein Gelübde war, auf das die Männer im allgemeinen kein Gewicht zu legen pflegen.</i> so gilt sie nicht als getraut.<sup class="footnote-marker">47</sup><i class="footnote"> Ob die Ehe ohne weiteres als gelöst gilt oder erst durch Scheidung getrennt werden muss, ist fraglich, s. Eb. haëser 39, 1.</i> Wenn er sie ohne bestimmte Bedingung<sup class="footnote-marker">48</sup><i class="footnote"> Zum Ausdruck s. Ket. VI, Note 28.</i> heimgeführt hat<sup class="footnote-marker">49</sup><i class="footnote"> Sei es, dass er bei der Trauung ausbedungen hat, dass sie keine Gelübde auf sich habe und er bei der Heimführung diesen Vorbehalt nicht wiederholt, sodass zu vermuten ist, dass er inzwischen auf die Bedingung kein Gewicht mehr legt, sei es, dass er auch bei der Trauung keinen Vorbehalt gemacht, als er aber von dem Gelübde erfuhr, sofort Einspruch dagegen erhob.</i> und sich dann herausstellt, dass sie Gelübde<sup class="footnote-marker">50</sup><i class="footnote"> Wie sie Note 46 bezeichnet sind.</i> auf sich hat, so wird sie ohne [Anspruch auf die] Ketuba entlassen.<sup class="footnote-marker">51</sup><i class="footnote"> Da er bei der Heimführung nicht erklärt hat, ob er auf die Gelübde Gewicht legt oder nicht, so ist es zweifelhaft, ob er auf jene Bedingung verzichtet; die Frau, die die Auszahlung der Ketuba verlangt, muss daher erst nachweisen, dass er Verzicht geleistet hat nach dem Grundsatz: <span dir="rtl">המוציא מחברו עליו הראיה</span>, wer an seinen Nächsten eine Forderung stellt, muss erst den Beweis dafür erbringen, B. kamma III, 11. Die Ehe kann aber nur durch Scheidung getrennt werden, da sie vielleicht giltig war und man daher in erschwerendem Sinne zu entscheiden hat, <span dir="rtl">ספק דאוריתא לחומרא</span>, Ket. I, Note 8.</i> [Wenn er sie sich antraut] unter der Bedingung, dass sie keine Leibesfehler hat<sup class="footnote-marker">52</sup><i class="footnote"> Oder wenn er auch diese Bedingung nicht ausdrücklich gemacht hat. Auch Ket. V, 3 (Note 31) wurde schon ohne weiteres angenommen, dass Leibesfehler, die nach der Eheschliessung an der Frau gefunden werden, die Trauung aufheben können. Die Mischna setzt nur deshalb diesen Fall, um zu lehren, dass, wenn er auch die Bedingung gemacht hat und sich dann ergiebt, dass diese nicht erfüllt wurde, die Ehe dennoch nicht ohne weiteres als nichtig gilt, sondern nur durch Scheidung getrennt werden kann.</i> und sich dann doch Leibesfehler an ihr finden, so gilt sie nicht als getraut. Wenn er sie ohne bestimmte Bedingung heimgeführt, sich aber dann Leibesfehler an ihr finden, so wird sie ohne [Anspruch auf die] Ketuba entlassen. Alle Leibesfehler, die die Priester ungeeignet machen,<sup class="footnote-marker">53</sup><i class="footnote"> Zum Tempeldienst, s. Lev. 21, 17 ff. und Bechor. VII.</i> machen auch die Frauen ungeeignet.<sup class="footnote-marker">54</sup><i class="footnote"> Zur Fortsetzung der Ehe. Nach der Halacha giebt es noch andre Leibesfehler, die die Frau ungeeignet machen, s. Eb. haëser 39, 4.</i>
+Hatte sie Leibesfehler, während sie noch im Hause ihres Vaters war, so muss der Vater<sup class="footnote-marker">55</sup><i class="footnote"> Der von dem Verlobten die Auszahlung der Ketuba fordert, falls dieser die Frau nicht heimführen will.</i> den Beweis erbringen, dass diese Fehler an ihr erst entstanden sind (A. L. gewesen sind), nachdem sie verlobt war und [somit] sein Feld verwüstet<sup class="footnote-marker">56</sup><i class="footnote"> Ms. Or. 567 liest <span dir="rtl">נסחפה</span>. Zum Ausdruck s. Ket. I, Note 37.</i> ist.<sup class="footnote-marker">57</sup><i class="footnote"> D. h. dass der Verlobte den Schaden zu tragen hat. — Zu Gunsten der Frau spricht zwar die Präsumtion, dass sie ohne Leibesfehler geboren wurde (<span dir="rtl">חזקת הגוף</span>), und in einem ähnlichen Falle, Ket. I, 6, entschied auch die Halacha (ibid. Note 44), dass dieses Moment gegenüber dem Einwand des Verlobten ausschlaggebend sei. Dennoch ist hier der Verlobte beglaubt, da er behaupten kann, dass die Fehler dort bereits entstanden sind, wo man sie gefunden hat, nämlich im Hause ihres Vaters, <span dir="rtl">כאן היו כאן נמצאו</span>, und der Vater muss nachweisen, dass es sich nicht so verhält. — Nach R. Nissim liegt der Fall in unsrer Mischna so, dass die Verlobte erklärt, die Fehler seien vielleicht erst erstanden, nachdem sie heimgeführt wurde, während in Ket. I, 6 die Verlobte mit Bestimmtheit behauptete, sie sei zur Zeit der Verlobung noch Jungfrau gewesen (s. ibid. Note 42). — Nach R. Ascher (z. St.) handelt unsre Mischna nur von einer Jungfrau, bei der sich die Zeichen der Pubertät gezeigt haben und die mindestens zwölf Jahre und einen Tag alt ist (<span dir="rtl">נערה</span>, Jeb. VI, Note 20): bei dieser hat der Vater den Beweis zu erbringen, da sie bis zu diesem Alter vollständig in der Gewalt des Vaters ist (Ket. IV, 4) und man daher auch annehmen kann, dass die Präsumtion, die zu ihren Gunsten sprach, durch das Entstehen der Leibesfehler bereits erschüttert wurde, als sie noch in dessen Gewalt war. Bei einer Mannbaren aber (<span dir="rtl">בוגרת</span>), d. h. bei einer Jungfrau von mehr als 12½ Jahren, die bereits ein halbes Jahr im Besitz der Pubertätszeichen ist, hat der Gatte den Beweis für seine Behauptung zu erbringen, da sie nicht mehr in der Gewalt des Vaters ist, auch wenn sie noch in dessen Hause lebt.</i> War sie bereits in die Gewalt des Mannes gekommen,<sup class="footnote-marker">58</sup><i class="footnote"> Hat er sie bereits geehelicht und will sie nun ohne Auszahlung der Ketuba entlassen, da er Leibesfehler an ihr gefunden.</i> so muss der Mann den Beweis erbringen, dass sie diese Fehler bereits hatte, bevor sie verlobt<sup class="footnote-marker">59</sup><i class="footnote"> Denn da die Fehler erst gefunden wurden, nachdem sie in die Gewalt des Gatten gekommen war, so ist anzunehmen, dass sie dort erst entstanden sind, wo man sie entdeckt hat, d. h. im Hause ihres Mannes. Wenn er aber nur nachweisen würde, dass die Fehler bereits nach der Verlobung vorhanden waren, so würde dies nicht genügen, da dann zwei Annahmen (Präsumtionen, <span dir="rtl">חזקות</span>) zu ihren und nur eine zu seinen Gunsten sprechen würde. Für sie spricht erstens die Annahme, dass sie ohne Leibesfehler geboren ist und daher auch zur Zeit der Verlobung noch ohne Fehler war, und zweitens die Annahme, dass er sich vor der Eheschliessung gewiss überzeugt haben wird, dass sie keine Fehler hat; für ihn dagegen spricht nur die eine Annahme, dass kein Mann mit Leibesfehlern an der Frau einverstanden ist. Man könnte freilich einwenden, zu seinen Gunsten spreche noch die Annahme, dass das Geld demjenigen zuzusprechen ist, in dessen Besitz es sich gegenwärtig befindet (<span dir="rtl">חזקת ממון</span>), der Mann brauche also die Ketuba nicht zu bezahlen. Allein der Präsumtion gegenüber, dass sie ohne Leibesfehler war und daher noch ist, kommt diese letztere Annahme nicht in Betracht.</i> und sein Kauf<sup class="footnote-marker">60</sup><i class="footnote"> D. i. seine Eheschliessung.</i> [somit] ein irrtümlicher war. Dies sind die Worte des R. Meir. Die Weisen aber sagen: Wovon ist dies gesagt?<sup class="footnote-marker">61</sup><i class="footnote"> Dass der Mann wegen der Leibesfehler Einwand erheben kann.</i> Von geheimen Leibesfehlern; aber bei sichtbaren Leibesfehlern kann er keine Klage erheben,<sup class="footnote-marker">62</sup><i class="footnote"> Denn bei diesen wird auch R. Meir zugeben, dass der Mann, da er die Fehler sah, sich mit diesen einverstanden erklärte.</i> und wenn ein Bad in der Stadt ist, so kann er auch wegen geheimer Leibesfehler keine Klage erheben, weil er sie durch seine weiblichen Verwandten untersuchen lässt.<sup class="footnote-marker">63</sup><i class="footnote"> Wenn er es daher zur Bedingung gemacht hat, dass sie keine Leibesfehler habe (M. 7), so kann er hierbei nur solche geheimen Fehler gemeint haben, die man selbst im Bade nicht wahrnehmen kann; bei allen andren Fehlern aber kann der Mann keinen Einwand erheben und sich nicht auf Beweise berufen, dass jene schon vor der Verlobung vorhanden waren. So entscheidet auch die Halacha.</i>
+Wenn beim Manne Leibesfehler entstehen,<sup class="footnote-marker">64</sup><i class="footnote"> Nachdem er geheiratet, geschweige vorher. Wenn die Fehler bereits nach der Verlobung entstehen, so kann man weder ihn noch sie zwingen, die Ehe zu schliessen.</i> so zwingt man ihn nicht [die Frau] zu entlassen.<sup class="footnote-marker">65</sup><i class="footnote"> Und wenn sie durchaus nicht gewillt ist, die Ehe mit ihm fortzusetzen, so gilt sie als Widerspenstige, s. Ket. V, 7.</i> Darauf sagte Rabban Simon, Sohn Gamliels: Wovon ist dies gesagt? Von den kleinen Fehlern; bei den grossen Fehlern aber<sup class="footnote-marker">66</sup><i class="footnote"> Wenn ihm z. B. ein Arm oder ein Bein abgehauen ist, oder wenn er auf einem Auge erblindet.</i> zwingt man ihn sie zu entlassen.<sup class="footnote-marker">67</sup><i class="footnote"> Die Halacha entscheidet jedoch nicht in seinem Sinne.</i>
+Folgende [Männer] zwingt man [ihre Frauen] zu entlassen:<sup class="footnote-marker">68</sup><i class="footnote"> Und demgemäss die Ketuba auszuzahlen.</i> Denjenigen, der mit Geschwüren behaftet ist, der einen Polypen hat,<sup class="footnote-marker">69</sup><i class="footnote"> Und infolge dieses Gewächses (πολύπους, eigentl. Vielfuss) einen üblen Geruch aus der Nase verbreitet.</i> der [Excremente von Hunden] sammelt,<sup class="footnote-marker">70</sup><i class="footnote"> <span dir="rtl">מקמץ</span> von dem bibl.-hebr. <span dir="rtl">קמץ</span>, sammeln, zusammenraffen. Nach dem Talmud (Ket. 77a) ist als Object „Excremente von Hunden“ zu ergänzen, die man zum Gerben zu verwenden pflegte (Berach. 25a). Raschi (z. St.) bemerkt, er habe in Deutschland gesehen, dass man Kleider einen oder zwei Tage vor dem Waschen in solche Excremente lege. Nach einer Erklärung der Tosefta Ket. VII, 11 ist <span dir="rtl">מקמץ</span> = <span dir="rtl">בורסי</span> (s. Note 72).</i> der Kupfer schmilzt<sup class="footnote-marker">71</sup><i class="footnote"> Ed. Lowe und Ms. Or. 567 lesen <span dir="rtl">צורף</span>. Nach dem Talmud ist <span dir="rtl">מצרף</span> entweder einer, der das Metall durch Klopfen dünn schlägt, ein Kesselflicker, oder einer, der das Kupfer ausschachtet, beides Arbeiten, die einen üblen Geruch verbreiten.</i> und den Gerber,<sup class="footnote-marker">72</sup><i class="footnote"> <span dir="rtl">בורסי</span> = βυϱσεύς, ein Gerber.</i> sei es, dass sie diese Fehler schon hatten, bevor sie sich verheirateten,<sup class="footnote-marker">73</sup><i class="footnote"> Und die Frau nichts davon wusste. Wenn sie jedoch davon wusste, so zwingt man den Mann nicht sie zu entlassen.</i> sei es, dass sie erst entstanden sind, nach- dem sie sich verheirateten. In all diesen Fällen sagte R. Meir, dass, obgleich er (der Mann) mit ihr (der Frau) es ausbedungen, sie dennoch erklären kann: ich dachte<sup class="footnote-marker">74</sup><i class="footnote"> S. Ket. II, Note 63.</i> [anfangs], ich würde es aushalten können, jetzt aber kann ich es doch nicht aushalten. Die Weisen aber sagen: sie muss es selbst gegen ihren Willen<sup class="footnote-marker">75</sup><i class="footnote"> <span dir="rtl">על כרחו</span> = <span dir="rtl">كره على</span>, trotz seines Widerwillens, seiner Abneigung, s. Geiger, Lehr- und Lesebuch, S. 31, Barth, etym. Studien, S. 22.</i> aushalten, ausgenommen den mit Geschwüren Behafteten, weil sie ihm Abzehrung verursacht.<sup class="footnote-marker">76</sup><i class="footnote"> Ed. Lowe hat <span dir="rtl">ממקאתו</span>, der jerus. Talmud ed. Krotoschin <span dir="rtl">ממיקתו</span>. <span dir="rtl">ממקתו</span> von dem bibl.-hebr. <span dir="rtl">מקק</span>, hinschwinden, vergehen, abgezehrt werden, vgl. Sech. 14, 12. Der eheliche Umgang verursacht ihm Schwinden der Körperkräfte und Lebensgefahr; man zwingt ihn daher zur Scheidung, auch wenn die Frau diesen Fehler kennt und mit ihm einverstanden ist. Die Halacha entscheidet nach der Ansicht der Weisen.</i> Es geschah einst in Sidon, dass ein Gerber starb, der einen Bruder hatte, welcher auch Gerber war. Da sagten die Weisen: sie (die Witwe) kann erklären: „Deinen Bruder konnte ich ertragen, Dich aber kann ich nicht ertragen“.<sup class="footnote-marker">77</sup><i class="footnote"> Und er muss ihr die Chaliza erteilen und die Ketuba auszahlen. Einen ähnlichen Einwand seitens des Schwiegervaters s. Ket. VI, 2.</i>
+
+Chapter 8
+
+Wenn einer Frau Güter zufallen,<sup class="footnote-marker">1</sup><i class="footnote"> Durch Erbschaft oder Schenkung oder als Fund.</i> bevor sie sich verlobt,<sup class="footnote-marker">2</sup><i class="footnote"> Und sie sich dann verlobt.</i> so stimmen Bet-Schammai und Bet-Hillel darin überein, dass sie sie verkaufen oder verschenken darf und dies rechtskräftig ist. Wenn sie ihr zufallen, nachdem sie sich verlobt hat, so sagt Bet-Schammai: sie darf sie verkaufen,<sup class="footnote-marker">3</sup><i class="footnote"> Solange sie verlobt ist, nach der Eheschliessung aber nicht.</i> Bet-Hillel aber sagt: sie darf sie nicht verkaufen;<sup class="footnote-marker">4</sup><i class="footnote"> Da mit der Verlobung wenn auch nicht die Gewissheit, so doch die Wahrscheinlichkeit vorhanden ist, dass der Mann sie auch ehelichen wird, darf sie die Güter von vornherein nicht verkaufen, der erfolgte Verkauf jedoch ist giltig.</i> es stimmen jedoch beide darin überein, dass, wenn sie sie verkauft oder verschenkt hat, dies rechtskräftig ist. Da sagte R. Jehuda: man fragte Rabban Gamliel: „Da er (der Mann) die Frau erworben,<sup class="footnote-marker">5</sup><i class="footnote"> Durch die Verlobung (<span dir="rtl">ארוסין</span>), worunter stets auch die Antrauung zu verstehen ist.</i> sollte er nicht auch deren Güter erwerben?“<sup class="footnote-marker">6</sup><i class="footnote"> Warum soll also ihr Verkauf giltig sein?</i> Darauf erwiderte er ihnen: wir schämen uns bereits wegen der neuen [Güter],<sup class="footnote-marker">7</sup><i class="footnote"> D. h. wir sind schon damit nicht einverstanden, dass, wie Ihr sagt, der Verkauf der Güter, die ihr erst nach der Eheschliessung zufallen, ungiltig sein soll. Denn da der Mann das Niessbrauchsrecht an den Gütern der Frau nur deshalb hat, damit er nötigenfalls bereit sei, sie loszukaufen (s. Ket. IV, Note 46), hätten die Weisen bestimmen sollen, dass die Frau das Recht haben soll zu sagen, sie verzichte auf diesen Vorteil und verlange dafür den Niessbrauch ihres Vermögens für sich; es müsste daher eigentlich der Verkauf ihrer Güter giltig sein.</i> während ihr uns gar noch die alten aufbürden<sup class="footnote-marker">8</sup><i class="footnote"> <span dir="rtl">גלגל</span>, eine Pilpelform zu dem bibl.-hebr. <span dir="rtl">גלל</span>, wälzen, schieben, hier aufbürden, zuschieben.</i> wollt!<sup class="footnote-marker">9</sup><i class="footnote"> Ihr wollt, dass auch der Verkauf der Güter ungiltig sein soll, die ihr vor der Eheschliessung zufallen!</i> Wenn sie ihr zufallen, nachdem sie sich verheiratet hat, so stimmen beide darin überein, dass, wenn sie sie verkauft oder verschenkt hat, der Mann sie den Empfängern<sup class="footnote-marker">10</sup><i class="footnote"> <span dir="rtl">לקוחות</span>, von dem Singular <span dir="rtl">לָקוֹחַ</span>, ein unter dem Einfluss des Aramäischen gebildetes participiales Substantiv. Diese Form (qâtôl) findet sich in der Mischna häufig bei Wörtern, die einen handwerksmässigen Thäter bezeichnen, wie <span dir="rtl">משוחות</span>, Ausmesser, Erub. IV, 11; <span dir="rtl">דרוכות</span>, Kelterer, Terum. III,4; <span dir="rtl">חכורות</span>, Pächter, Biccur. I, 2; <span dir="rtl">נקורות</span>, Locher, Tos. Kid. V, 14. Vgl. Barth, Nominalbildung, § 122c. Die weibliche Pluralendung ist bei Wörtern, die ein Amt bezeichnen, im Arab. und Aram. häufig.</i> wieder fortnehmen darf. [Wenn sie ihr zufallen,] bevor sie sich verheiratet hat<sup class="footnote-marker">11</sup><i class="footnote"> Geschweige, wenn sie ihr schon vor der Verlobung zugefallen sind und sie sie nach der Eheschliessung verkauft.</i> und sie sich dann verheiratet, so sagt Rabban Gamliel: wenn sie sie verkauft oder verschenkt hat, so ist dies rechtskräftig. Da sagte R. Chanina, Sohn Akabjas: man fragte Rabban Gamliel: „Da er die Frau erworben,<sup class="footnote-marker">12</sup><i class="footnote">. Durch die Eheschliessung.</i> sollte er nicht auch deren Güter erwerben?“ Darauf erwiderte er ihnen: wir schämen uns bereits wegen der neuen [Güter], während ihr uns gar noch die alten aufbürden wollt!
+R. Simon macht einen Unterschied zwischen den einen Gütern und den andren: Güter nämlich, die dem Manne bekannt sind,<sup class="footnote-marker">13</sup><i class="footnote"> Von denen er weiss, dass sie der Frau zugefallen sind, oder von denen er mit Bestimmtheit erwarten kann, dass sie ihr zufallen werden (R. Ascher).</i> darf sie nicht verkaufen,<sup class="footnote-marker">14</sup><i class="footnote"> Nachdem sie geheiratet hat, selbst wenn die Güter ihr noch vor ihrer Verlobung zugefallen sind.</i> und wenn sie sie [dennoch] verkauft oder verschenkt hat,<sup class="footnote-marker">15</sup><i class="footnote"> Nach R. Ascher selbst bevor er die Gewissheit hatte, dass sie ihr zugefallen sind.</i> so ist dies nichtig; [Güter aber,] die dem Manne nicht bekannt sind,<sup class="footnote-marker">16</sup><i class="footnote"> Er wusste nicht, dass sie ihr bereits zugefallen sind, oder (nach R. Ascher) er hatte keine Kenntnis davon, dass z. B. auswärts ein Verwandter der Frau lebt, dessen Vermögen ihr als Erbteil zufallen wird.</i> darf sie nicht verkaufen, wenn sie sie aber dennoch verkauft oder verschenkt hat,<sup class="footnote-marker">17</sup><i class="footnote"> Bevor er von ihnen Kenntnis hatte.</i> so ist dies rechtskräftig.<sup class="footnote-marker">18</sup><i class="footnote"> Selbst wenn sie ihr erst nach der Eheschliessung zugefallen sind. Im Sinne des R. Simon entscheidet auch die Halacha.</i>
+Wenn ihr Geld<sup class="footnote-marker">19</sup><i class="footnote"> R. J. Alfasi und Ms. Or. 567 lesen <span dir="rtl">נכסים</span>.</i> zufällt, so wird dafür ein Grundstück gekauft und er hat davon die Nutzniessung.<sup class="footnote-marker">20</sup><i class="footnote"> Das Grundstück selbst bleibt ihr Eigentum, denn die Weisen haben als Entschädigung für die Pflicht der Auslösung nur die Nutzniessung dem Manne zugesproehen, s. Note 7.</i> [Wenn ihr] Früchte [zufallen], die bereits vom Boden getrennt sind, so wird dafür ein Grundstück gekauft und er hat davon die Nutzniessung. Waren sie jedoch noch mit dem Boden verbunden, so sagt R. Meir: man schätzt sie<sup class="footnote-marker">21</sup><i class="footnote"> Solche Felder. Der Talmud liest hier: <span dir="rtl">שמין אותה כמה היא יפה בפירות וכמה היא יפה בלא פירות</span>, was sich nur auf das in Frage stehende Grundstück bezieht.</i> ab, wieviel sie mit Früchten wert<sup class="footnote-marker">22</sup><i class="footnote"> <span dir="rtl">יפה</span> = wert, wie B. mezia III, 5 u. ö.</i> sind und wieviel sie ohne Früchte wert sind, und für den Überschuss wird ein Grundstück gekauft und er hat davon die Nutzniessung.<sup class="footnote-marker">23</sup><i class="footnote"> Nach R. Meir gilt das, was nicht auf dem Grund und Boden des Mannes wächst, nicht als sein Eigentum, sondern als Capital der Frau. Der Mehrwert, den das Grundstück durch die Früchte hat, ist daher auch Capital der Frau; es muss deshalb ein Grundstück dafür gekauft werden und der Mann hat den Niessbrauch daran.</i> Die Weisen aber sagen: die noch mit dem Boden verbundenen [Früchte] gehören ihm,<sup class="footnote-marker">24</sup><i class="footnote"> Nach den Weisen gilt Alles, was auf dem Grund und Boden seiner Frau wächst, als „Frucht“ in dem Sinne, dass der Mann ohne weiteres den Niessbrauch daran hat, da das Feld selbst ihr verbleibt. So entscheidet auch die Halacha.</i> die bereits vom Boden getrennten gehören ihr; es wird für diese ein Grundstück gekauft und er hat davon die Nutzniessung.
+R. Simon sagt: dort, wo er einen Vorteil<sup class="footnote-marker">25</sup><i class="footnote"> <span dir="rtl">כח יפה</span> eigentl. die Kraft ist schön, stark, d. h. man hat einen Vorzug, Vorteil, ein Vorrecht, vgl. Arach. IX, 7. Der Gegensatz dazu ist: <span dir="rtl">כה רע</span>, wie in der Mischna häufig <span dir="rtl">יפה</span> (= <span dir="rtl">טוב</span>) dem <span dir="rtl">רע</span> gegenübersteht, s. Ar. IX, 2. Der jerus. Talmud und Ms. Or. 567 lesen hier <span dir="rtl">שייפה</span> (Piel) = den Vorteil verschaffen, das Vorrecht verleihen, wie B. batra VII, 2.</i> bei ihrem Eintritt [in die Ehe] hat, ist er im Nachteil bei ihrem Scheiden;<sup class="footnote-marker">26</sup><i class="footnote"> D. i. wenn er die Ehe durch Scheidung trennt.</i> dort, wo er im Nachteil bei ihrem Eintritt ist, hat er einen Vorteil bei ihrem Scheiden. Die Früchte [nämlich], die noch mit dem Boden verbunden sind, gehören bei ihrem Eintritt ihm,<sup class="footnote-marker">27</sup><i class="footnote"> Wie dies die Ansicht der Weisen ist, s. M. 3.</i> bei ihrem Scheiden ihr;<sup class="footnote-marker">28</sup><i class="footnote"> Während nach der Ansicht der Weisen diese Früchte dem Manne gehören; in diesen Punkte divergieren R. Simon und die Weisen.</i> die vom Boden getrennt sind, gehören bei ihrem Eintritt ihr, bei ihrem Scheiden ihm.<sup class="footnote-marker">29</sup><i class="footnote"> Die Halacha entscheidet im Sinne des R. Simon.</i>
+Wenn ihr alte<sup class="footnote-marker">30</sup><i class="footnote"> Ms. Or. 567 liest [<span dir="rtl">ם</span>]<span dir="rtl">והזקינו</span>, sie sind alt geworden.</i> Knechte und Mägde zufallen, so werden sie verkauft,<sup class="footnote-marker">31</sup><i class="footnote"> Weder der Mann noch die Frau hat das Recht, diesen Verkauf zu verhindern. Nach R. Ascher will die Mischna lehren, dass die Frau kein Einspruchsrecht gegen den Mann hat, dass vielmehr dem Manne allein das Recht zusteht, die Sklaven zu verkaufen, um dann den Niessbrauch zu haben.</i> und dafür wird ein Grundstück gekauft und er hat davon die Nutzniessung. Rabban Simon, Sohn Gamliels aber sagt: sie braucht sie nicht zu verkaufen,<sup class="footnote-marker">32</sup><i class="footnote"> Sie braucht den Verkauf nicht zuzulassen.</i> weil sie zum Ansehen<sup class="footnote-marker">33</sup><i class="footnote"> Ed. Lowe und Ms. Or. 567 lesen <span dir="rtl">כבוד בית אביה </span>.</i> ihres Vaterhauses gehören.<sup class="footnote-marker">34</sup><i class="footnote"> Das Ansehen ihres Vaterhauses wird durch den Besitz von Sklaven erhöht. Im Sinne des R. Simon b. G. entscheidet auch die Halacha.</i> Wenn ihr alte Olivenbäume oder Weinstöcke zufallen, so werden sie als Holz verkauft, und dafür wird ein Grundstück gekauft und er hat davon die Nutzniessung. R. Jehuda aber sagt: sie braucht sie nicht zu verkaufen, weil sie zum Ansehen ihres Vaterhauses gehören.<sup class="footnote-marker">35</sup><i class="footnote"> Nach dem Talmud (Ket. 79a) divergieren der ungenannte Tanna und R. Jehuda nur in dem Falle, wenn das Feld selbst nicht der Frau gehört, wenn z. B. ihr Vater die Bäume auf dem Felde eines Andren erworben hat, um die Früchte zu geniessen, solange die Bäume noch Früchte tragen. In diesem Falle sagt der anonyme Tanna (<span dir="rtl">ת״ק</span>), dass sie den Verkauf zugeben muss, weil sonst, wenn die Bäume verdorren, kein Grundstock mehr vorhanden wäre und somit garnichts ihr gehören würde. Wenn das Feld jedoch der Frau gehört, so stimmen alle Weisen darin überein, dass sie den Verkauf nicht zu billigen braucht, da sie erklären kann, dass das Ansehen ihres Vatershauses durch den Besitz an Bäumen erhöht wird. Nach R. J. Alfasi und R. Ascher — der übrigens auch in diesem zweiten Falle der Mischna R. Simon b. Gamliel anstatt R. Jehuda liest — ist auch noch erforderlich, dass das Feld wenigstens soviel Nutzen bringt, als der Arbeit entspricht, die man darauf verwendet. Vgl. auch Eb. haëser 85, 14.</i> Wenn jemand für die Güter seiner Frau<sup class="footnote-marker">36</sup><i class="footnote"> D. i. für die Güter, an denen dem Manne der Niessbrauch zusteht, <span dir="rtl">נכסי מלוג</span> Jeb. VII, Note 1.</i> Auslagen macht, so hat er, gleichviel, ob er viel ausgegeben und wenig<sup class="footnote-marker">37</sup><i class="footnote"> <span dir="rtl">קימעא</span>, nach Levy von einem Stamm <span dir="rtl">קמע</span> = <span dir="rtl">قمع</span> binden, bändigen, zusammenschlagen, eigentl. Zusammengedrücktes, wenig; besser mit Barth, etymol. Studien S. 16 = <span dir="rtl">قما, قماءَة</span> „Kleinheit“.</i> genossen oder [ob er] wenig [ausgegeben] und viel genossen, ausgegeben, was er ausgegeben und genossen, was er genossen.<sup class="footnote-marker">38</sup><i class="footnote"> Wenn die Ehe getrennt wird, kann nicht einer vom Andren die Differenz zwischen den Auslagen und dem Nutzungswert der Früchte fordern.</i> Hat er jedoch Ausgaben, aber keinen Nutzen gehabt, so schwört er, wieviel er ausgegeben und bekommt es [ersetzt].<sup class="footnote-marker">39</sup><i class="footnote"> Er bekommt die Auslagen ersetzt, wenn die Verbesserung, die das Feld durch die Ausgaben erfahren, den Betrag dieser Summe erreicht oder übersteigt. Wenn jedoch die Unkosten den Wert der Verbesserung übersteigen, so muss er schwören, dass er mindestens soviel ausgegeben, als der Mehrwert des Feldes durch die Melioration beträgt, und er bekommt nur diesen ersetzt, aber nicht die Unkosten, die er darüber hinaus gehabt hat. Diese Bestimmungen gelten aber nur, wenn der Mann die Scheidung veranlasst. Wenn jedoch die Frau widerspenstig ist und dadurch die Scheidung herbeiführt (Ket. V, 7), so muss er beschwören, wieviel Auslagen er gehabt und bekommt dann, selbst wenn er die Früchte genossen hat, die Unkosten ersetzt. War der Mehrwert des Feldes durch die Melioration grösser als die Auslagen, so hat er jenen zu beanspruchen.</i>
+Wenn<sup class="footnote-marker">40</sup><i class="footnote"> Diese ganze Mischna findet sich auch Jeb. IV, 3 und ist dort bereits erklärt. Weil hier die Frage behandelt wird, wie mit der Ketuba einer auf die Leviratsehe wartenden Frau zu verfahren sei, ist die Mischna auch in Ketubot wiederholt.</i> einer auf die Leviratsehe wartenden Frau Güter zufallen, so stimmen Bet-Schammai und Bet-Hillel darin überein, dass sie sie verkaufen oder verschenken darf und dies rechtskräftig ist. Wie hat man, wenn sie stirbt, mit ihrer Ketuba und dem mit ihr ein- und ausgehenden Vermögen zu verfahren? Bet-Schammai sagt: es teilen die Erben des Gatten mit den Erben ihres Vaters. Bet-Hillel aber sagt: die Güter bleiben in ihrem Rechtszustand, die Ketuba [bleibt] im Besitze des Gatten und das mit ihr ein- und ausgehende Vermögen im Besitze der Erben ihres Vaters.
+Wenn sein Bruder Geld hinterlassen hat, so wird dafür ein Grundstück gekauft<sup class="footnote-marker">41</sup><i class="footnote"> Denn für die Ketuba haftet das Vermögen des verstorbenen Gatten und nach der Ansicht dieses Tanna auch die beweglichen Güter.</i> und er hat davon die Nutzniessung. [Hinterliess er] Früchte, die vom Boden bereits getrennt waren, so wird dafür ein Grundstück gekauft und er hat davon die Nutzniessung. Waren sie noch mit dem Boden verbunden, so sagt R. Meir: man schätzt sie<sup class="footnote-marker">21</sup><i class="footnote"> Solche Felder. Der Talmud liest hier: <span dir="rtl">שמין אוחה כמה היא יפה בפירות וכמה היא יפה בלא פירות</span>, was sich nur auf das in Frage stehende Grundstück bezieht.</i> ab, wieviel sie mit Früchten wert sind und wieviel sie ohne Früchte wert sind, und für den Überschuss wird ein Grundstück gekauft und er hat davon die Nutzniessung.<sup class="footnote-marker">23</sup><i class="footnote"> Nach R. Meir gilt das, was nicht auf dem Grund und Boden des Mannes wächst, nicht als sein Eigentum, sondern als Capital der Frau. Der Mehrwert, den das Grundstück durch die Früchte hat, ist daher auch Capital der Frau; es muss deshalb ein Grundstück dafür gekauft werden und der Mann hat den Niessbrauch daran.</i> Die Weisen aber sagen: die Früchte, die noch mit dem Boden verbunden sind, gehören ihm,<sup class="footnote-marker">42</sup><i class="footnote"> Nach dem Talmud (Ket. 82a) ist dies in <span dir="rtl">שלה</span> zu verbessern; denn da das gesamte Vermögen ihres ersten Gatten für die Ketuba haftet, so müssen die noch mit dem Boden verbundenen Früchte ihr gehören. Es wird für diese Früchte ein Grundstück gekauft und der Levir hat davon die Nutzniessung.</i> was aber die vom Boden getrennten [Früchte] betrifft, so erwirbt sic derjenige, der [dem andren] zuvorkommt. Kommt er [ihr] zuvor, so erwirbt er sie;<sup class="footnote-marker">43</sup><i class="footnote"> Nach Ansicht der Weisen haftet das bewegliche Vermögen (Geld oder Früchte, die vom Boden getrennt sind) nicht für die Ketuba, es sei denn, dass die Frau schon bei Lebzeiten des Mannes davon Besitz ergriffen.</i> kommt sie [ihm] zuvor, so wird dafür ein Grundstück gekauft und er hat davon die Nutzniessung<sup class="footnote-marker">44</sup><i class="footnote"> So entscheidet auch die Halacha.</i> kommt sie [ihm] zuvor, so wird dafür ein Grundstück gekauft und er hat davon die Nutzniessung. Hat<sup class="footnote-marker">45</sup><i class="footnote"> Dieser Satz steht als selbständige Mischna Jeb. IV, 4 und ist dort bereits erklärt.</i> er sie heimgeführt, so gilt sie in jeder Hinsicht als seine Gattin, nur dass ihre Ketuba zu Lasten des Vermögens ihres ersten Gatten fällt.
+Er<sup class="footnote-marker">46</sup><i class="footnote"> Der Levir.</i> kann zu ihr nicht sagen: „hier liegt Deine Ketuba<sup class="footnote-marker">47</sup><i class="footnote"> Der Betrag, den Du auf Grund Deiner Ketuba zu fordern hast.</i> auf dem Tisch,“<sup class="footnote-marker">48</sup><i class="footnote"> Und den Rest dessen, was ich von meinem Bruder geerbt habe, will ich verkaufen.</i> es haften vielmehr alle seine Güter<sup class="footnote-marker">49</sup><i class="footnote"> Die er von seinem verstorbenen Bruder geerbt hat.</i> für ihre Ketuba. (A. L.:<sup class="footnote-marker">50</sup><i class="footnote"> In der ed. princ. fehlt der eingeklammerte Satz vollständig, während er in der ed. Lowe und den Talmudausgaben als Fortsetzung der Mischna ohne Klammer steht.</i> Ebenso<sup class="footnote-marker">51</sup><i class="footnote"> Im Talmud (Ket. 82b) wird dieses „ebenso“ folgendermassen erklärt: Man hätte glauben können, nur bei der Jebama gelte die Bestimmung der Mischna; denn da der Levir ihr keine Ketuba ausstellt, in der er ihr die Güter verschreibt, die er bereits erworben und die er noch erwerben werde, so ist zu befürchten, dass leicht Feindschaft zwischen beiden entsteht, weil sie sich nicht darauf verlässt, dass das Geld nicht verloren geht. Bei jedem andren Manne aber, der der Frau in der Ketuba alle seine Güter verschreibt, könnte man glauben, dass sie sich hierauf verlasse und es daher dem Manne erlaubt sei, den Betrag der Ketuba ihr auf den Tisch hinzulegen; deshalb lehrt die Mischna ausdrücklich, dass dies keinem Manne gestattet ist.</i> kann kein Mann zu seiner Frau sagen: „hier liegt Deine Ketuba auf dem Tisch,“ es haften vielmehr alle seine Güter für ihre Ketuba.) Wenn er sich von ihr scheidet,<sup class="footnote-marker">52</sup><i class="footnote"> Nachdem er die Leviratsehe an ihr vollzogen.</i> so hat sie nur ihre Ketuba [zu beanspruchen].<sup class="footnote-marker">53</sup><i class="footnote"> Dieser Satz ist eigentlich selbstverständlich; er ist nur deshalb gesagt, damit man daraus schliesse, dass, solange er sich nicht von der Frau geschieden hat, es dem Levir nicht erlaubt ist, seine Güter zu verkaufen.</i> Heiratet er sie dann wieder, so steht sie allen Frauen gleich<sup class="footnote-marker">54</sup><i class="footnote"> Er darf seine Güter nicht verkaufen, da sie für ihre Ketuba haften.</i> und hat nur ihre Ketuba [zu beanspruchen].<sup class="footnote-marker">55</sup><i class="footnote"> Wenn er sich wieder von ihr scheidet oder stirbt und ihr bei der ersten Scheidung die Ketuba nicht bezahlt hat, so hat sie nicht etwa zwei Ketubot, eine aus dem Nachlass ihres ersten Gatten und eine aus dem Vermögen des Levir zu beanspruchen. Nun lehrt zwar die Mischna Ket. IX, 9 (Ende) ausdrücklich, dass ein Mann, der sich von seiner Frau scheidet, ohne ihr die Ketuba zu bezahlen und sie dann wieder heiratet, ohne ihr eine neue Ketuba zu verschreiben, ihr nicht zwei Ketubot zu zahlen hat, da er sie nur in der Absicht wieder heiratet, dass lediglich die alte Ketuba in Kraft bleiben soll. Gleichwohl ist die Bestimmung bei der Jebama in unsrer Mischna besonders hervorgehoben, weil man sonst glauben könnte, sie gelte nur bei einer Frau, die nicht die Leviratsehe vollzogen, da hier der Mann aus seinem eigenen Vermögen ihr die Ketuba verschrieben und man daher vermuten kann, dass er nicht gesonnen war, sich bei der zweiten Eheschliessung noch zu einer zweiten Ketuba zu verpflichten. Bei einer Jebama jedoch, für deren Ketuba das Vermögen des ersten Mannes haftet, hätte man glauben können, der Levir sei verpflichtet, wenn er sich von ihr geschieden, ohne die Ketuba auszuzahlen, ihr bei einer zweiten Ehescheidung noch eine zweite Ketuba aus seinem Vermögen zu bezahlen. Deshalb lehrt die Mischna ausdrücklich, dass dies auch bei einer Jebama nicht zutrifft.</i>
+
+Chapter 9
+
+Wenn jemand seiner Frau<sup class="footnote-marker">1</sup><i class="footnote"> Mit der er erst verlobt ist, die er aber noch nicht heimgeführt hat.</i> schriftlich erklärt:<sup class="footnote-marker">2</sup><i class="footnote"> Nach dem Talmud (Ket. 83a) genügt auch eine mündliche Erklärung.</i> „ich will kein Recht und keinen Anspruch auf Deine Güter haben,“<sup class="footnote-marker">3</sup><i class="footnote"> Nach unsrer Eheschliessung.</i> so geniesst er [dennoch] ihre Früchte,<sup class="footnote-marker">4</sup><i class="footnote"> Denn sein Verzicht bezog sich nur auf die „Güter“ selbst, aber nicht auf deren Früchte.</i> solange sie lebt, und wenn sie stirbt, beerbt er sie.<sup class="footnote-marker">5</sup><i class="footnote"> Denn er erklärte: „auf Deine Güter“, d. h. solange sie ihr gehören, also bei ihren Lebzeiten; nach ihrem Tode aber heissen sie nicht mehr ihre Güter.</i> Wenn dem aber so ist, wozu schrieb er ihr dann: „ich will kein Recht und keinen Anspruch auf Deine Güter haben?“ Damit, wenn sie sie verkauft oder verschenkt, dies rechtskräftig sei.<sup class="footnote-marker">6</sup><i class="footnote"> Nicht nur der bereits erfolgte Verkauf ist giltig, denn dies ist nach Ket. VIII, 1 der Fall, auch wenn er nicht ausdrücklich verzichtet hat, sondern sie darf sie auch von vornherein verkaufen, sobald er seinen Verzicht erklärt hat. Daraus ist aber noch nicht ohne weiteres zu schliessen, dass der Verzicht, den er vor der Eheschliessung erklärt, sich auch auf Güter erstreckt, die ihr erst nach der Heimführung als Erbschaft u. dergl. zufallen; es lässt sich vielmehr annehmen, dass ein Verzicht, den der Mann vor der Eheschliessung auf solche Güter erklärt, nichtig ist. S. Eb. haëser 92,2. Waren sie jedoch schon verheiratet, so genügt zur Giltigkeit des Verkaufes seitens der Frau kein blosser Verzicht des Mannes, es bedarf dazu vielmehr der besondren Besitzübertragung seitens des Gatten durch Verkauf oder Schenkung.</i> Wenn er ihr schriftlich erklärt: „ich will kein Recht und keinen Anspruch auf Deine Güter und deren Früchte haben,“ so darf er ihre Früchte nicht geniessen, solange sie lebt, sobald sie aber stirbt, beerbt er sie. R. Jehuda aber sagt: er darf immer die Früchte der Früchte<sup class="footnote-marker">7</sup><i class="footnote"> Wenn die Frau ein Feld in die Ehe bringt, welches Früchte trägt und der Mann diese verkauft und für den Erlös ein Feld kauft, das auch Früchte trägt, so nennt man diese letzteren „die Früchte der Früchte“.</i> geniessen,<sup class="footnote-marker">8</sup><i class="footnote"> Da er in seiner Verzichtleistung nur von „Früchten“, aber nicht von „Früchten der Früchte“ gesprochen hat.</i> es sei denn, dass er ihr schriftlich erklärt: „ich will kein Recht und keinen Anspruch haben auf Deine Güter und deren Früchte und die Früchte von deren Früchten bis ins Unendliche.“<sup class="footnote-marker">9</sup><i class="footnote"> Nur wenn die Formel also gelautet hat, darf er die Früchte der Früchte u. s. w. nicht geniessen. Wenn er jedoch nur erklärt hätte: „ich will keinen Anspruch haben auf Deine Güter und deren Früchte und die Früchte von deren Früchten“, ohne die Worte <span dir="rtl">עד עולם</span> hinzuzufügen, so könnte dies dahin gedeutet werden, dass er nur noch auf die „Früchte der Früchte“, aber nicht mehr auf deren Früchte verzichtet. Hätte er wiederum den Zusatz <span dir="rtl">עד עולם</span> gemacht, aber die Worte <span dir="rtl">ובפירי פירותיהן</span> ausgelassen, so könnte dies heissen, er verzichte „für immer“ auf die directen Früchte, sowohl im ersten als in den folgenden Jahren (Raschi), oder er verzichte auf die directen Früchte sowohl bei ihrem Leben als nach ihrem Tode (Tos.), dagegen die „Früchte der Früchte“ wolle er geniessen (Ket. 83b). — Die Halacha entscheidet im Sinne des R. Jehuda.</i> Wenn er ihr schriftlich erklärt: „ich will kein Recht und keinen Anspruch haben auf Deine Güter und deren Früchte (und die Früchte von deren Früchten)<sup class="footnote-marker">10</sup><i class="footnote"> In den Talmudausg., dem Ms. Or. 567, und der Mischna zum jerus. Talmud stehen diese Worte ohne Klammer; nach Angabe von Tos. Ket. 83a s. v. <span dir="rtl">דין</span> hatten die meisten Ausgaben diesen Zusatz.</i> weder bei Deinen Lebzeiten noch nach Deinem Tode,“<sup class="footnote-marker">11</sup><i class="footnote"> Ms. Or. 567 liest <span dir="rtl">על הכתוב שבתורה</span>.</i> so geniesst er ihre Früchte nicht, solange sie lebt, und beerbt sie nicht, wenn sie stirbt. Rabban Simon, Sohn Gamliels, sagt: wenn sie stirbt, beerbt er sie wohl, weil er etwas ausbedungen hat,<sup class="footnote-marker">12</sup><i class="footnote"> Nach R. Simon b. G. ist es eine Anordnung der Thora, dass der Mann seine Frau beerbt; es wird dies in B. batra 111b in den Worten <span dir="rtl">וירש אותה</span> Num. 27,11 gefunden. — Nach der Halacha ist das Erbrecht des Mannes an den Nachlass der Frau nur eine rabbinische Institution. In unsrer Mischna wäre die Bedingung giltig, selbst wenn die Anordnung eine mosaische wäre, da es sich in diesem Falle nur um Geldsachen handelt und jeder auf Geld freiwillig Verzicht leisten kann. Gleichwohl entscheidet die Halacha in der Sache im Sinne des R. Simon b. G., wenn auch nicht aus seinem Grunde, sondern nur darum, weil die Rabbinen für ihre Institutionen einer stärkern Stütze bedurften, um ein Übertreten zu verhüten, als sie für Gebote der Thora nötig ist; s. Ket. V, Note 6.</i> was gegen eine Vorschrift der Thora verstösst, und wenn jemand etwas ausbedingt, was gegen eine Vorschrift der Thora verstösst, so ist seine Bedingung ungiltig.
+Wenn jemand stirbt und eine Frau<sup class="footnote-marker">13</sup><i class="footnote"> Die nun die Auszahlung der Ketuba verlangt.</i> und einen Gläubiger und Erben hinterlässt, während er ein hinterlegtes Gut oder ein Darlehn<sup class="footnote-marker">14</sup><i class="footnote"> Im Talmud (Ket. 84a) wird begründet, warum die Mischna von einem hinterlegten Gut und einem Darlehn handelt: Hätte nämlich nur der Fall vom Darlehn gestanden, so hätte man glauben können, nur hierbei sage R. Tarphon, dass man es dem Schwächsten unter ihnen giebt; denn da ein Darlehn zum Ausgeben bestimmt, also nicht mehr in der ursprünglichen Gestalt vorhanden ist, so gilt es nicht als im Besitze der Erben. Bei einer hinterlegten Sache aber, die unverändert erhalten ist, hätte man glauben können, R. Tarphon stimme mit R. Akiba überein, dass sie den Erben gegeben werden müsse, da sie als im Besitze der Erben gilt, gleichviel wo sie sich befindet. Hätte wiederum nur der Fall von der hinterlegten Sache gestanden, so hätte man meinen können, betreffs des Darlehns stimme R. Akiba mit R. Tarphon überein; darum betont die Mischna auch das Darlehn, um zu zeigen, dass, obgleich dieses nicht in der ursprünglichen Gestalt vorhanden ist, sondern von dem Schuldner erst erhoben werden muss, R. Akiba dennoch lehrt, es müsse den Erben gegeben werden.</i> in fremden Händen hat, so sagt R. Tarphon: es<sup class="footnote-marker">15</sup><i class="footnote"> Das hinterlassene Vermögen, das Darlehn oder das hinterlegte Gut.</i> wird dem Schwächsten<sup class="footnote-marker">16</sup><i class="footnote"> Zum Ausdruck vergl. Jes. 5,27. — Wer hier unter dem „Schwächsten“ zu verstehen sei, ist im Talmud (ibid.) streitig. Nach einer Ansicht heisst der Schwächste derjenige, dessen Besitzurkunde das späteste Datum von allen trägt, weil dieser sich nicht von den Gütern bezahlt machen kann, die der Verstorbene vor jenem Datum verkauft hat. Nach einer andren Ansicht ist unter dem Schwächsten die Frau zu verstehen; dieser soll man das Darlehn oder die hinterlegte Sache für ihre Ketuba geben, <span dir="rtl">משום חינא</span>, wie im Talmud hinzugefügt wird, „wegen der Gunst“. Nach R. Nathan (im Aruch s. v. <span dir="rtl">חן</span>) bedeutet dieser Zusatz: wenn die Frau weiss, dass sie im Todesfall des Gatten vor Gläubigern und Erben den Vorzug hat, so wird sie die Pflichten gegen ihren Mann mit grösserer Freudigkeit erfüllen und dadurch Gunst in seinen Augen finden. Nach R. Chananel (s. Tos. s. v. <span dir="rtl">לכתובת</span>): damit die Frauen Gunst bei den Männern finden und ihnen begehrenswerter erscheinen. Nach Raschi (s. v. <span dir="rtl">משום</span>): damit die Männer Gunst bei den Frauen finden; wenn diese nicht zu fürchten haben, die Ketuba einzubüssen, so werden sie eher bereit sein, eine Ehe einzugehen. Der jerus. Talmud liest <span dir="rtl">לכושל שבגופו</span>, dem, der körperlich der Schwächste ist, d. i. die Frau, deren Art es nicht ist, nach dem Tode ihres Mannes zu untersuchen, wo er noch Güter hat, durch die sie sich bezahlt machen kann.</i> unter ihnen gegeben. R. Akiba aber sagt: man übt kein Mitleid im Gericht; es wird vielmehr den Erben gegeben, denn alle [Andren] müssen schwören,<sup class="footnote-marker">17</sup><i class="footnote"> Sobald sie etwas aus dem Nachlass fordern.</i> die Erben aber brauchen nicht zu schwören.<sup class="footnote-marker">18</sup><i class="footnote"> Da also die Andren, nicht aber die Erben einen Eid leisten müssen, so erscheinen die beweglichen Güter, die der Vater hinterlassen, als bereits im Besitze der Erben, und die Gläubiger haben darauf keinen Anspruch. Nur wenn die Gläubiger noch bei Lebzeiten des Schuldners von dessen Gütern Besitz ergriffen haben, brauchen sie den Erben keinen Eid zu leisten. Die Halacha entscheidet jedoch, dass, wenn der Mann bewegliche Güter hinterlassen, die er seiner Frau nicht in Besitz gegeben hat, der Gläubiger vor der Witwe den Vorzug hat, da jener ihm bares Geld gegeben hat, diese aber nicht; s. Eb. haëser 102, 2.</i>
+Wenn jemand Früchte hinterlässt, die vom Boden getrennt sind,<sup class="footnote-marker">19</sup><i class="footnote"> Für Früchte aber, die noch mit dem Boden verbunden sind, gilt dasselbe Gesetz wie für Grundstücke, und derjenige hat das Vorrecht, dessen Besitzurkunde das älteste Datum trägt.</i> so erwirbt sie derjenige, der sie zuerst in Besitz nimmt.<sup class="footnote-marker">20</sup><i class="footnote"> Im Talmud (Ket. 84b) controversieren Amoräer über die Frage, wo diese Früchte oder überhaupt Mobilien sich befunden haben müssen. Nach einer Ansicht müssen sie auf einem öffentlichen Platze gelegen haben, auf dem Alle gleichmässig berechtigt sind und daher die Erben keinen Vorzug haben; wenn sie aber auf einer schmalen Seitenstrasse oder einem Fusssteig (<span dir="rtl">סימטא</span> = semita) lagen, so gelten sie bereits mit dem Ableben des Vaters als im Besitze der Erben. Nach einer andren Ansicht haben auch im letztern Falle die Erben kein Vorrecht.</i> Wenn aber die Frau sich mehr [davon] aneignet, als ihre Ketuba beträgt oder der Gläubiger mehr, als seine Schuld beträgt, dann wird, so sagt R. Tarphon, der Überschuss dem Schwächsten<sup class="footnote-marker">21</sup><i class="footnote"> D. i. die Frau oder der Gläubiger, die gegenüber den Erben als minderberechtigt gelten uud ausserdem einen Vermögensverlust haben, während die Kinder zunächst noch keinen Schaden hatten. Wenn aber die Erben bereits Besitz davon ergriffen haben, so haben jene kein Recht, sie ihnen fortzunehmen.</i> unter ihnen gegeben. R. Akiba aber sagt: man übt kein Mitleid im Gericht; es wird vielmehr den Erben gegeben,<sup class="footnote-marker">22</sup><i class="footnote"> Und zwar nicht nur der Unberschuss, sondern sämtliche Mobilien, denn nach der Ansicht des R. Akiba hat eine Besitzergreifung seitens der Frau oder des Gläubigers nach dem Tode des Erblassers keine Rechtskraft. Über die Halacha s. oben Note 18.</i> denn alle [Andren] müssen schwören, die Erben aber brauchen nicht zu schwören.<sup class="footnote-marker">18</sup><i class="footnote"> Da also die Andren, nicht aber die Erben einen Eid leisten müssen, so erscheinen die beweglichen Güter, die der Vater hinterlassen, als bereits im Besitze der Erben, und die Gläubiger haben darauf keinen Anspruch. Nur wenn die Gläubiger noch bei Lebzeiten des Schuldners von dessen Gütern Besitz ergriffen haben, brauchen sie den Erben keinen Eid zu leisten. Die Halacha entscheidet jedoch, dass, wenn der Mann bewegliche Güter hinterlassen, die er seiner Frau nicht in Besitz gegeben hat, der Gläubiger vor der Witwe den Vorzug hat, da jener ihm bares Geld gegeben hat, diese aber nicht; s. Eb. haëser 102, 2.</i>
+Wenn jemand seine Frau als Verkäuferin<sup class="footnote-marker">23</sup><i class="footnote"> Dass sie im Laden (<span dir="rtl">חנות</span>) Waren verkaufe.</i> einsetzt oder zur Verwalterin<sup class="footnote-marker">24</sup><i class="footnote"> In den Talmudausg., der ed. Lowe und der ed. princ. zu M. 6 <span dir="rtl">אפיטרופיא</span>, eine Neubildung von ἐπίτϱοπος. Die Frau soll sein Vermögen verwalten.</i> ernennt, so kann er von ihr einen Eid verlangen,<sup class="footnote-marker">25</sup><i class="footnote"> Dass sie ihren Auftrag redlich erfüllt und nichts veruntreut habe.</i> wann er will,<sup class="footnote-marker">26</sup><i class="footnote"> Auch wenn sie nicht die Auszahlung der Ketuba fordert; s. M. 8 Ende. Diese Bestimmung gilt nicht nur für die Frau, sondern für alle Verwalter, s. Scheb. VII, 8. Die Mischna hebt nur die Frau besonders hervor, weil man sonst meinen könnte, für sie gelte die Bestimmung nicht, da sie ohnedies, sobald sie die Auszahlung der Ketuba fordert, noch einen Eid leisten muss. Dieser Eid ist von den Rabbinen den Verwaltern darum auferlegt, weil bei ihnen zu befürchten ist, dass sie vielleicht für ihre Bemühung etwas für sich behalten. In unsrem Falle kann der Mann von der Frau verlangen, dass sie den zu leistenden Eid auch auf ihren Spinnrocken und ihren Teig ausdehne nach dem Princip von <span dir="rtl">גלגול שבועה</span>, d. h. nach dem Grundsatz, dass die Verpflichtung zum Eide wegen der einen Forderung auch auf eine andre Forderung „hingewälzt“, dass also ein Eid auch auf Dinge erweitert wird, die ihn ursprünglich nicht veranlasst haben. Dieses Princip wird Sota 18b aus dem zweimaligen <span dir="rtl">אמן</span> Num. 5, 22 abgeleitet. Vgl. auch Kid. I, 5; B. mez. VIII, Note 11.</i> R. Elieser sagt: sogar betreffs ihres Spinnrockens oder ihres Teiges.<sup class="footnote-marker">27</sup><i class="footnote"> Auch wenn er sie nicht zur Verkäuferin oder zur Ver- walterin eingesetzt, hat der Mann jederzeit das Recht, von seiner Frau einen Eid zu verlangen, dass sie sich durch das Spinnen oder das Backen keinen Vermögensvorteil verschafft hat. Die Halacha entscheidet jedoch nicht im Sinne des R. Elieser.</i>
+Wenn er ihr schriftlich<sup class="footnote-marker">28</sup><i class="footnote"> Oder auch mündlich, s. Note 2.</i> erklärt: „ich werde weder ein Gelübde<sup class="footnote-marker">29</sup><i class="footnote"> Ich werde nicht von Dir verlangen, dass Du z. B. gelobst: „Diese (bestimmte) Frucht soll mir zum Genusse verboten sein, wenn ich meine Ketuba bereits erhalten habe“; vgl. Git. IV, 3.</i> noch einen Eid Dir auferlegen,“ so kann er von ihr keinen Eid verlangen, wohl aber kann er von ihren Erben oder ihren Rechtsnachfolgern<sup class="footnote-marker">30</sup><i class="footnote"> Eigentl. denjenigen, die kraft ihrer Vollmacht [mit einer Forderung] kommen.</i> einen Eid verlangen.<sup class="footnote-marker">31</sup><i class="footnote"> Wenn er sich von ihr geschieden hat und sie gestorben ist, müssen ihre Erben oder diejenigen, die die Ketuba ihr abgekauft haben, schwören, dass sie ihnen niemals gesagt habe, die Ketuba sei bezahlt sowie dass sie unter ihren Schriftstücken nichts vorgefunden, was auf eine Bezahlung der Ketuba hindeute. Wenn sie aber noch am Leben ist und ihre Rechtsnachfolger die Ketuba verlangen, so muss sie, bevor diese erhoben wird, schwören, dass sie noch nichts für ihre Ketuba bekommen habe.</i> [Wenn er erklärt]: „ich werde weder Dir noch Deinen Erben noch Deinen Rechtsnachfolgern ein Gelübde oder einen Eid auferlegen,“ so kann er weder von ihr<sup class="footnote-marker">32</sup><i class="footnote"> Das <span dir="rtl">היא</span> dient als pronomen separatum zur stärkern Hervorhebung des unmittelbar vorhergehenden Verbalsuffixes, wie Gen. 27, 34; Sech. 7, 5. Im letzten Satze dieser Mischna jedoch steht <span dir="rtl">אותה</span>, weil dieses Pronomen von dem zugehörigen Verbum durch mehrere Worte getrennt ist.</i> noch von ihren Erben noch von ihren Rechtsnachfolgern einen Eid verlangen, wohl aber können seine Erben<sup class="footnote-marker">33</sup><i class="footnote"> Oder diejenigen, die seine Güter ihm abgekauft oder von ihm durch letztwillige Verfügung geschenkt bekommen haben, von denen nun die Frau die Auszahlung der Ketuba verlangt.</i> von ihr oder ihren Erben<sup class="footnote-marker">34</sup><i class="footnote"> Wenn erst sie und dann ihr Mann gestorben ist und nun ihre Erben von denen des Mannes die Auszahlung der Ketuba verlangen, so sind sie zum Eide verpflichtet. Wäre sie aber nach ihrem Gatten gestorben, ohne den Erben ihres Mannes geschworen zu haben, dass sie noch nichts bekommen habe, so würden ihre Erben die Ketuba überhaupt nicht beanspruchen können, denn es kann niemand seinen Kindern Geld vererben, das er selbst nur gegen einen Eid hätte erheben können.</i> oder ihren Rechtsnachfolgern einen Eid verlangen. [Wenn er erklärt]: „weder ich noch meine Erben noch meine Rechtsnachfolger<sup class="footnote-marker">35</sup><i class="footnote"> Diejenigen, denen ich meine Güter verkaufen werde und von denen Du dann die Auszahlung Deiner Ketuba verlangen wirst.</i> werden Dir oder Deinen Erben oder Deinen Rechtsnachfolgern ein Gelübde oder einen Eid auferlegen,“ so können weder er noch seine Erben noch seine Rechtsnachfolger von ihr oder ihren Erben oder ihren Rechtsnachfolgern einen Eid verlangen.
+Wenn sie<sup class="footnote-marker">36</sup><i class="footnote"> Die in der vorigen Mischna genannte Frau, die der Mann von einem Eide entbunden hat. Nach einer andren Erklärung handelt hier die Mischna von einer Frau, die der Mann nicht ausdrücklich von einem Schwure befreit hat, und lehrt, dass sie gleichwohl von den Erben nicht zu einem Eide gezwungen werden kann, dass sie zu Lebzeiten ihres Gatten das Vermögen redlich verwaltet hat.</i> von dem Grabe ihres Mannes in das Haus ihres Vaters geht,<sup class="footnote-marker">37</sup><i class="footnote"> Und sich somit um das Vermögen ihres Mannes nicht mehr bekümmert.</i> oder wenn sie in das Haus ihres Schwiegervaters zurückkehrt, ohne zur Verwalterin eingesetzt zu sein, so können die Erben von ihr keinen Eid verlangen;<sup class="footnote-marker">38</sup><i class="footnote"> Über die Verwaltung des Vermögens ihres Gatten zwischen dessen Tode und dessen Beerdigung; denn wenn sie nur in Gegenwart von Zeugen Güter ihres Mannes verkaufen dürfte, um die Begräbniskosten zu erlangen, so könnte leicht der Verstorbene zu lange unbeerdigt bleiben, oder da sie durch die Vorbereitungen für die Beisetzung zu sehr in Anspruch genommen ist, könnte es leicht geschehen, dass sie ohne Absicht sich einen Vorteil verschafft,</i> ist sie aber zur Verwalterin eingesetzt,<sup class="footnote-marker">39</sup><i class="footnote"> Und hat noch nach der Beerdigung das Vermögen verwaltet.</i> so können die Erben wohl für das Spätere<sup class="footnote-marker">40</sup><i class="footnote"> Für die Verwaltung nach der Beisetzung; denn da mit dem Ableben des Vaters sein Vermögen in den Besitz seiner Kinder übergegangen ist, kann sich seine Zusicherung der Befreiung vom Eide nicht auf die Verwaltung nach seinem Tode erstreckt haben.</i> einen Eid von ihr verlangen, für das Frühere<sup class="footnote-marker">41</sup><i class="footnote"> Für die Verwaltung zu Lebzeiten des Mannes.</i> aber können sie keinen Eid von ihr verlangen.<sup class="footnote-marker">42</sup><i class="footnote"> Nach einigen Decisoren jedoch haben die Erben stets das Recht, von der Witwe einen Eid zu verlangen, selbst wenn der Gatte ihr die Befreiung vom Schwure auch den Erben gegenüber ausdrücklich zugesichert hatte, und dieser Eid kann auch für die zu Lebzeiten des Mannes geübte Verwaltung gefordert werden. S. Eb. haëser 98,7.</i>
+Wenn<sup class="footnote-marker">43</sup><i class="footnote"> Diese Mischna ist in Scheb. VII,7 citiert und wird in ihren einzelnen Teilen in der folgenden Mischna erläutert.</i> eine Frau eine Teilzahlung ihrer Ketuba eingesteht,<sup class="footnote-marker">44</sup><i class="footnote"> <span dir="rtl">פגם</span> eigentl. beschädigen, verringern, für minderwertig erklären; hier = die Höhe der Ketuba vermindern durch das Geständnis, dass ein Teil bereits bezahlt sei.</i> so erhält sie [den Rest] nur gegen einen Eid bezahlt. Sagt ein Zeuge gegen sie<sup class="footnote-marker">45</sup><i class="footnote"> Das Suffix steht bei diesem Verbum im Accusativ wie I Kön. 21, 10. 13.</i> aus, dass sie<sup class="footnote-marker">46</sup><i class="footnote"> Die Ketuba.</i> bezahlt sei, so bekommt sie nur gegen einen Eid bezahlt. Von Gütern der Waisen,<sup class="footnote-marker">47</sup><i class="footnote"> In Scheb. VII,7 ist der nächste Fall vor diesem genannt, wie er auch in der folgenden Mischna zuerst erklärt wird. Ebenso ist die Lesart in der Mischna zum jerus. Talmud und bei R J. Alfasi.</i> von hypothekarisch belasteten Gütern<sup class="footnote-marker">48</sup><i class="footnote"> <span dir="rtl">משועבדים</span> eigentl. „unterworfen“. Unter diesen Gütern versteht man solche Grundstücke, die der Schuldner veräussert hat, nachdem er seine Schuld aufgenommen hat.</i> und in seiner (des Mannes) Abwesenheit<sup class="footnote-marker">49</sup><i class="footnote"> In der Mischna zum jerus. Talmud ist die Lesart <span dir="rtl">הנפרעת שלא בפניו</span>, ebenso in Scheb. VII,7.</i> bekommt sie nur gegen einen Eid bezahlt.
+Was heisst: „sie gesteht eine Teilzahlung ihrer Ketuba ein?“ Wenn ihre Ketuba tausend Sus<sup class="footnote-marker">50</sup><i class="footnote"> S. Ket. I, Note 9 u. 10.</i> betrug und er zu ihr sagt: „Du hast Deine [ganze] Ketuba erhalten,“<sup class="footnote-marker">51</sup><i class="footnote"> <span dir="rtl">התקבל</span>, das in der Bibel nicht vorkommt, ist eine der überaus seltenen Hitpaëlformen in der Mischna, die eine rein active Bedeutung haben. Man könnte es als ein „Medium des Interesses“ bezeichnen = für sich etwas in Empfang nehmen, wie Git. VI,1. Vgl. <span dir="rtl">והתנחלום</span> Jes. 14,2; <span dir="rtl">וישתמי</span> Micha 6, 16.</i> sie aber erklärt: „ich habe nur eine Mine<sup class="footnote-marker">50</sup><i class="footnote"> S. Ket. I, Note 9 u. 10.</i> erhalten,“ so bekommt sie [den Rest] nur gegen einen Eid bezahlt.<sup class="footnote-marker">52</sup><i class="footnote"> Denn es ist zu vermuten, dass sie ohne Eid nicht genau prüfen wird, wieviel sie bereits von ihrem Manne erhalten hat. Diesen Eid muss die Frau auch dann leisten, wenn er einen Schwur nicht von ihr fordert. Hat aber keine Teilzahlung der Ketuba stattgefunden, so braucht sie nur dann zu schwören, wenn der Mann einen Eid von ihr verlangt. Über diesen Eid s. Scheb. VII, Note 4.</i> Was heisst: „ein Zeuge sagt gegen sie aus, sie sei bereits bezahlt?“ Wenn ihre Ketuba tausend Sus betrug und er zu ihr sagt: „Du hast Deine [ganze] Ketuba erhalten,“ sie aber erklärt: „ich habe nichts erhalten,“ und ein Zeuge aussagt, dass sie bereits bezahlt sei, so bekommt sie nur gegen einen Eid bezahlt.<sup class="footnote-marker">53</sup><i class="footnote"> Auch dieser Eid ist ihr nur von den Rabbinen auferlegt, um nämlich den Mann zu beruhigen. Nach der Thora wäre sie zu diesem Eide nicht verpflichtet, da alle, die nach dem Gesetz der Thora einen Eid zu leisten haben, nur schwören, um nicht bezahlen zu müssen, hier aber die Frau schwört, um eine Zahlung zu erhalten, s. Scheb. VII, 1.</i> Was heisst: „von hypothekarisch belasteten Gütern?“ Wenn er seine Güter an Andre verkauft hat und sie (die Frau) sich von den Käufern bezahlt machen will, so erhält sie nur gegen einen Eid bezahlt.<sup class="footnote-marker">54</sup><i class="footnote"> Wenn nämlich ein Gläubiger das Darlehn von dem Schuldner zurückfordern und dieser von jenem verlangen würde, er solle beschwören, dass es noch nicht bezahlt sei, so würde man dem Gläubiger diesen Eid auferlegen; andrenfalls brauchte er nicht zu schwören, da er ja den Schuldschein in Händen hat. Ebenso verlangt man nun im Interesse der Käufer einen Eid von der Frau, denn der Mann würde, falls sie die Ketuba von ihm als ihrem Schuldner fordern würde, vielleicht auch einen Eid von ihr verlangen.</i> Was heisst: „von den Gütern der Waisen?“ Wenn er gestorben ist und seine Güter den Waisen hinterlassen hat und sie sich von den Waisen bezahlt machen will, so bekommt sie nur gegen einen Eid bezahlt.<sup class="footnote-marker">55</sup><i class="footnote"> Aus dem ähnlichen Grunde wie in der vorhergehenden Note.</i> Was heisst: „in seiner Abwesenheit?“ Wenn er nach einem fernen Lande<sup class="footnote-marker">56</sup><i class="footnote"> Vgl. Jeb. II, Note 69. Nach der Halacha muss hier die Entfernung so gross gewesen sein, dass die Boten des Gerichts, die dem Manne den Zahlungsbefehl überbringen sollen, ihn nicht binnen dreissig Tagen erreicht haben und wieder heimgekehrt sein konnten.</i> gegangen ist und sie sich in seiner Abwesenheit bezahlt machen will,<sup class="footnote-marker">57</sup><i class="footnote"> Indem sie den Scheidebrief und die Ketuba vorlegt.</i> so bekommt sie nur gegen einen Eid bezahlt.<sup class="footnote-marker">55</sup><i class="footnote"> Aus dem ähnlichen Grunde wie in der vorhergehenden Note.</i> R. Simon sagt: wenn sie ihre Ketuba fordert, können die Erben einen Eid von ihr verlangen;<sup class="footnote-marker">58</sup><i class="footnote"> Im Gegensatz zu der in M. 4 u. 5 vertretenen Ansicht, dass, wenn der Mann die Frau zur Verwalterin seines Vermögens ernannt und ihr die Befreiung vom Schwur sowohl ihm selbst als seinen Erben gegenüber zugesichert hat, weder er noch seine Erben einen Eid von ihr verlangen können, erklärt hier R. Simon, dass die Frau wohl zu einem Eide verpflichtet ist, sobald sie ihre Ketuba fordert.</i> wenn sie aber ihre Ketuba nicht fordert, können die Erben<sup class="footnote-marker">59</sup><i class="footnote"> Oder der Gatte. Weil in dem ersten Teile des Satzes nur von den Erben die Rede sein kann, da sie bei Lebzeiten des Mannes, wenn sie nicht geschieden ist, kein Recht hat die Ketuba zu verlangen, sind im zweiten Teile des Satzes auch nur die Erben genannt, obwohl dieselbe Bestimmung auch für den Gatten gilt.</i> keinen Eid von ihr verlangen.<sup class="footnote-marker">60</sup><i class="footnote"> Für die Verwaltung des Vermögens bei Lebzeiten des Mannes, selbst wenn ihr die Befreiung vom Eide nicht zugesichert war. Die Halacha entscheidet jedoch nicht im Sinne des R. Simon.</i>
+Wenn sie einen Scheidebrief ohne die Ketuba vorlegt,<sup class="footnote-marker">61</sup><i class="footnote"> An einem Orte, wo man keine Ketuba auszustellen pflegt, wo vielmehr der Anspruch der Frau auf die Ketuba als ein gerichtliches Abkommen gilt.</i> so kann sie [dennoch] ihre Ketuba erheben.<sup class="footnote-marker">62</sup><i class="footnote"> Denn eine gerichtliche Institution hat dieselbe Rechtskraft wie eine vor Gericht ausgestellte Urkunde. Bevor das Gericht ihr den Scheidebrief zurückgiebt, auf Grund dessen sie eine neue Ehe eingehen darf, wird er zerrissen und auf der Rückseite bemerkt, dass er vom Gericht zerrissen ist, damit sie nicht gegen Vorzeigung des Scheidebriefes die Ketuba zum zweitenmal verlangen kann. Sie erhält jedoch nur den eigentlichen Betrag der Ketuba, 200 resp. 100 Denar (Ket. I,2), was ihr aber der Mann darüber hinaus freiwillig zugelegt hat, erhält sie nur gegen Vorzeigung der Ketuba, in der diese Zulage vermerkt ist.</i> [Wenn sie] die Ketuba ohne den Scheidebrief [vorlegt] und sagt: „mein Scheidebrief ist verloren gegangen,“<sup class="footnote-marker">63</sup><i class="footnote"> Ich habe ihn noch nicht vorgelegt, um daraufhin etwa meine Ketuba zu erheben.</i> er aber erklärt: „meine Quittung<sup class="footnote-marker">64</sup><i class="footnote"> <span dir="rtl">שובר</span>, eigentl. eine Urkunde, die etwas „zerbricht, annulliert“, ein Dokument, welches eine Schuldverschreibung aufhebt, eine Quittung.</i> ist verloren gegangen,“<sup class="footnote-marker">65</sup><i class="footnote"> Die sie mir ausgestellt hat, als sie auf Grund ihres Scheidebriefes die Ketuba von mir bezahlt erhielt.</i> ebenso wenn ein Gläubiger einen Schuldschein ohne den Prosbol<sup class="footnote-marker">66</sup><i class="footnote"> Πϱοσβολή = das „Hinbringen, Übergeben“ der Erklärung vor Gericht, dass man sich trotz des Erlassjahres das Recht vorbehalte, ein gewährtes Darlehn jederzeit zurückzufordern. Als nämlich Hillel bemerkte, dass infolge der gesetzlichen Bestimmung über den Erlass der Schulden im siebenten Jahre (Deut. 15,2) die Leute Anstand nahmen einander Geld zu leihen, ordnete er an, dass man folgende Erklärung vor zwei Zeugen deponieren könne: Ich N. N. übergebe Euch, den Richtern des Ortes N. N. (die Erklärung), dass ich jede mir ausstehende Schuld zu jeder beliebigen Zeit einfordern darf.“ S. Schebiit X, 3 ff; Git. IV, 3. Dieses Dokument, das den Gläubiger ermächtigte, auch im Erlassjahr seine Schulden einzuziehen, wurde Prosbol genannt. — Nach Krauss, griech. u. lat. Lehnwörter, s. v. ist <span dir="rtl">פרוזבול</span> = πϱοβολή = παϱάβολον Succumbenzgeld, das bei Appellationen bezahlt wurde; hiernach bleibt freilich das <span dir="rtl">ז</span> in <span dir="rtl">פרוזבול</span> unerklärt.</i> vorlegt,<sup class="footnote-marker">67</sup><i class="footnote"> Er behauptet, den Prosbol verloren zu haben.</i> so bekommen sie nicht bezahlt.<sup class="footnote-marker">68</sup><i class="footnote"> Denn es ist zu befürchten, dass die Frau ihre Ketuba bereits erhoben resp. dass die Schuld durch das Schemittajahr erlassen ist. Die Frau bekommt jedoch nur dann die Ketuba nicht bezahlt, wenn keine Zeugen dafür vorhanden sind, dass sie geschieden ist; denn dann ist der Mann beglaubt, wenn er sagt, er habe sich von ihr geschieden und ihr auch die Ketuba bezahlt, da er ja auch hätte sagen können, er habe sich von ihr gar nicht geschieden (<span dir="rtl">מגו</span>, Ket. I, Note 42). Wenn aber Zeugen da sind, dass sie geschieden ist, so erhält sie wenigstens die freiwillige Zulage, denn die Ketuba, die sie vorlegt, beweist, dass die Zulage sicher noch nicht ausgezahlt ist, während sie den eigentlichen Betrag der Ketuba schon auf Grund ihres Scheidebriefes erhoben haben kann.</i> Rabban Simon, Sohn Gamliels, sagt:<sup class="footnote-marker">69</sup><i class="footnote"> In der ed. princ. <span dir="rtl">אמר רשב״ג</span>.</i> seit der Zeit der Gefahr<sup class="footnote-marker">70</sup><i class="footnote"> Als den Juden bei Androhung schwerer Strafen verboten wurde ihre Gesetze zu befolgen und man daher den Scheidebrief sogleich nach der Übergabe an die Frau und den Prosbol sogleich nach seiner Ausfertigung vernichtete.</i> kann eine Frau ihre Ketuba auch ohne den Scheidebrief einfordern<sup class="footnote-marker">71</sup><i class="footnote"> Nach Maim. Hil. Ischut XVI, 26 nur den eigentlichen Betrag der Ketuba, die Zulage dagegen nur dann, wenn Zeugen für die erfolgte Ehescheidung vorhanden sind; nach Eb. haëser 100, 10 Anm. hat sie auch in diesem Falle nur den eigentlichen Betrag der Ketuba zu beanspruchen.</i> und ein Gläubiger [die Schuld] auch ohne Prosbol erheben. [Wenn eine Frau]<sup class="footnote-marker">72</sup><i class="footnote"> Das Anfangswort der Mischna <span dir="rtl">הוציאה</span> ist hier zu ergänzen.</i> zwei Scheidebriefe und zwei Ketubot [vorlegt],<sup class="footnote-marker">73</sup><i class="footnote"> Ihr Mann hat sich zweimal von ihr geschieden und ihr bei jeder Eheschliessung eine besondre Ketuba ausgestellt.</i> so erhebt sie zwei Ketubot. [Wenn sie vorlegt] zwei Ketubot und einen Scheidebrief<sup class="footnote-marker">74</sup><i class="footnote"> Wenn beide Ketubot zu verschiedenen Zeiten ausgestellt und früher als der Scheidebrief datiert sind und ihr in der zweiten eine grössere Summe als in der ersten verschrieben ist, ohne dass diese als freiwillige Zulage bezeichnet wäre, so erhält sie die grössere Ketuba.</i> oder eine Ketuba und zwei Scheidebriefe<sup class="footnote-marker">75</sup><i class="footnote"> Wenn er ihr bei der Eheschliessung eine Ketuba ausgestellt, sie dann durch Scheidebrief entlassen, sie darauf zum zweitenmal geheiratet, ohne ihr eine neue Ketuba zu verschreiben und sich schliesslich abermals von ihr geschieden hat.</i> oder eine Ketuba und einen Scheidebrief und [einen Nachweis über] den Tod [ihres Gatten],<sup class="footnote-marker">76</sup><i class="footnote"> Wenn sie Zeugen beibringt, dass der Mann, nachdem er sie zum zweitenmale geheiratet, ohne ihr jedoch eine neue Ketuba zu verschreiben, gestorben ist und sie nun zwei Ketubot verlangt, eine als Geschiedene und eine als Witwe.</i> so kann sie nur eine Ketuba erheben, denn wer sich von seiner Frau scheidet und sie dann wieder heiratet,<sup class="footnote-marker">77</sup><i class="footnote"> Bevor sie die Ketuba erhoben und ohne dass er ihr eine zweite verschrieben.</i> nimmt sie nur unter der Bedingung der ersten Ketuba wieder.<sup class="footnote-marker">78</sup><i class="footnote"> D. h. unter der Bedingung, dass nur die eine Ketuba giltig sein soll.</i> Wenn der Vater seinen minderjährigen Sohn verheiratet,<sup class="footnote-marker">79</sup><i class="footnote"> Und dieser dann grossjährig wird.</i> so bleibt ihre (der Frau) Ketuba in Kraft,<sup class="footnote-marker">80</sup><i class="footnote"> Und sie erhält, wenn sie bei der Eheschliessung Jungfrau war, 200, und wenn sie Witwe war, 100 Denar, obgleich sie im ersten Falle zur Zeit, als der Gatte grossjährig wurde, keine Jungfrau mehr war und daher eigentlich nur eine Mine zu beanspruchen hätte. Die freiwillige Zulage bekommt sie jedoch nicht, da sie selbst den eigentlichen Betrag nicht auf Grund ihrer Ketuba, sondern lediglich auf Grund des gerichtlichen Abkommens erhält.</i> denn er hat sie unter dieser Bedingung<sup class="footnote-marker">81</sup><i class="footnote"> Dass sie 200 resp. 100 Denar erhalten solle.</i> (als Frau) behalten. Wenn jemand zugleich mit seiner Frau [zum Judentum] übertritt, so bleibt ihre Ketuba in Kraft,<sup class="footnote-marker">82</sup><i class="footnote"> Und sie bekommt eine Mine oder 200 Denar, je nach der Summe, die er ihr ursprünglich verschrieben hat; die Zulage jedoch erhält sie nicht. Obgleich eine Proselytin sonst nur eine Mine bekommt, weil vermutet wird, dass sie bei der Eheschliessung keine Jungfrau mehr war (s. Ket. I, 4), hat sie in unsrem Falle dennoch unter Umständen 200 Denar zu beanspruchen, da nicht erwiesen ist, dass sie Unzucht getrieben; aus diesem Grunde gilt auch dieser Überschuss von 100 Denar, den sie mehr als jede andre Proselytin erhält, nicht als „freiwillige Zulage“. S. <span dir="rtl">בית שמואל</span> zu Eb. haëser 67, 11 Ende, gegen Maim. Hil. Ischut XI, 7.</i> denn er hat sie unter dieser Bedingung (als Frau) behalten.
+
+Chapter 10
+
+Wenn jemand zwei Frauen geheiratet hat<sup class="footnote-marker">1</sup><i class="footnote"> Das Partic. <span dir="rtl">נשוי</span> ist hier activ wie <span dir="rtl">אחוז</span> Hohel. 3, 8, <span dir="rtl">ידוע</span> Deut. 1, 13. 15 u. a. von activen Verben; vgl. Jeb. III, 1, 4, 5 ff. und Ket. II, Note 63. Der jerus. Talmud liest hier und in M. 2—4 <span dir="rtl">נשוי לשתי נשים</span>, vgl. Jeb. XIII, 7 ff., XIV, 3 ff., also <span dir="rtl">נשוי</span> = verheiratet.</i> und stirbt, so hat die erste das Vorrecht vor der zweiten,<sup class="footnote-marker">2</sup><i class="footnote"> Hinsichtlich der Ansprüche auf Auszahlung der Ketuba.</i> und die Erben der ersten haben das Vorrecht vor den Erben der zweiten.<sup class="footnote-marker">3</sup><i class="footnote"> Wenn die Frauen nach seinem Tode gestorben sind und beschworen hatten, ihre Ketuba noch nicht erhalten zu haben. Dieser Eid muss zuvor geleistet sein, denn sonst könnten die Frauen dieses Geld, das sie nur gegen einen Eid erlangen können, auf ihre Kinder nicht vererben (s. Ket. IX, Note 34), und diese würden dann zu gleichen Teilen erben. — In unsrem Falle haben die Erben der ersten Frau auch vor der zweiten selbst das Vorrecht; der Ausdruck <span dir="rtl">ליורשי שניה</span> ist nur wegen der Gleichmässigkeit mit <span dir="rtl">יורשי הראשונה</span> gewählt.</i> Wenn jemand zunächst eine Frau heiratet und diese stirbt und er dann eine zweite heiratet, worauf er stirbt, so haben die zweite und deren Erben das Vorrecht vor den Erben der ersten.<sup class="footnote-marker">4</sup><i class="footnote"> Denn die zweite Frau und ihre Erben gelten dem Manne gegenüber als Gläubiger, da sogleich mit dessen Tode die Forderung, die in der Ketuba enthalten ist, wirksam wurde. Die Erben der ersten Frau hingegen erscheinen nicht als Gläubiger, da sie die Ansprüche auf die Ketuba ihrer Mutter eigentlich nicht auf Grund eben dieser Ketuba, sondern nur auf Grund eines gerichtlichen Abkommens haben (<span dir="rtl">כתובת בנין דכרין</span>, „die Ketuba der männlichen Kinder“, s. Ket. IV, 10); der Gläubiger hat aber den Vorzug vor den Erben. Auch hier muss die zweite Frau die Berechtigung ihres Anspruchs auf die Ketuba zuvor beschworen haben, sonst könnten ihre Erben diesen nicht geltend machen, s. Note 3.</i>
+Wenn jemand zwei Frauen geheiratet hat und diese sterben, worauf auch er stirbt, und die Waisen die Ketuba ihrer Mutter<sup class="footnote-marker">5</sup><i class="footnote"> Der jerus. Talmud liest <span dir="rtl">אמותיהן</span>, ihrer Mütter.</i> fordern,<sup class="footnote-marker">6</sup><i class="footnote"> Da ihnen in der Ketuba zugesichert ist, dass, wenn die Mutter bei Lebzeiten des Gatten stirbt, die Kinder die gesamte Ketuba derselben ausser ihrem Anteil an dem Nachlass erben sollen, selbst wenn die Ketuba der einen Frau grösser sein sollte als die der andren, s. Ket. IV, 10.</i> während nur der Betrag der beiden Ketubot vorhanden ist, so teilen sie zu gleichen Teilen.<sup class="footnote-marker">7</sup><i class="footnote"> Und sie erhalten die Ketuba ihrer Mutter nicht, weil sonst das Thoragesetz, welches bei der Erbschaft die Kinder in gleicher Weise berücksichtigt (abgesehen von dem Gesetz über den Erbteil des Erstgeborenen, Deut. 21, 17), illusorisch gemacht würde.</i> War aber dort ein Überschuss von einem Denar,<sup class="footnote-marker">8</sup><i class="footnote"> Ein Denar mehr, als die Forderungen der Waisen auf Grund der Ketubot ihrer Mütter betragen. Nach dem Talmud ist hier der Denar wörtlich zu nehmen; bei einem geringern Überschuss aber gilt die Bestimmung der Mischna nicht.</i> so erhalten die einen die Ketuba ihrer Mutter und die andren gleichfalls die Ketuba ihrer Mutter.<sup class="footnote-marker">9</sup><i class="footnote"> Und der Denar wird zu gleichen Teilen unter die Erben verteilt.</i> Wenn die Waisen<sup class="footnote-marker">10</sup><i class="footnote"> Die den Anspruch auf die grössere Ketuba haben.</i> sagen: „wir wollen das Vermögen unsres Vaters um einen Denar höher berechnen,“<sup class="footnote-marker">11</sup><i class="footnote"> Und somit den Nachlass zu einem höhern Werte annehmen, als er eigentlich hat.</i> damit sie die Ketuba ihrer Mutter erhalten, so hört man auf sie nicht, sondern schätzt das Vermögen gerichtlich ab.<sup class="footnote-marker">12</sup><i class="footnote"> Wieviel es wert war zur Zeit, als der Vater starb.</i>
+Waren darunter Güter, die ihnen (den Erben) erst zufallen sollten,<sup class="footnote-marker">13</sup><i class="footnote"> <span dir="rtl">ראוי</span>, passend, angemessen, gebührend, vgl. Esth. 2, 9; hier = Vermögen, das ihnen gebührt, das ihnen erst einkommen soll, z. B. ein Darlehn, das noch einzukassieren ist, ein Erbgut von ihrem väterlichen Grossvater, der vor der Verteilung gestorben ist, u. dergl.</i> so gelten sie nicht als bereits in deren Besitz.<sup class="footnote-marker">14</sup><i class="footnote"> Und wenn der Nachlass des Vaters erst durch Hinzurechnung dieses noch ausstehenden Vermögens einen Überschuss von einem Denar über den Betrag der beiden Ketubot ergeben würde, so wird dieser nicht mitgerechnet, sondern die Kinder erben zu gleichen Teilen.</i> R. Simon sagt: selbst wenn darunter Güter sind, die nicht hypothekarisch verpfändbar sind,<sup class="footnote-marker">15</sup><i class="footnote"> D. h. bewegliche Güter, Mobilien. Diese heissen <span dir="rtl">נכסים שאין להן אחריות</span>, Güter, die keine Sicherheit gewähren oder an denen keine Verpflichtung haften kann, weil sie leicht beseitigt oder versteckt werden können und darum zur Bürgschaft für ein Darlehn ungeeignet sind.</i> so nützt es nichts, es sei denn, dass darunter hypothekarisch verpfändbare Güter<sup class="footnote-marker">16</sup><i class="footnote"> Immobilien. Diese heissen <span dir="rtl">נכסים שיש להן אחריות</span>, Güter, durch die man eine Sicherheit hat, weil ein Gläubiger, der sein Darlehn vom Schuldner nicht zurückbekommt, sich immer an sie halten und, falls der Schuldner sie inzwischen veräussert hat, sie den Empfängern wieder fortnehmen darf, um sich bezahlt zu machen.</i> vorhanden sind, die den Wert der beiden Ketubot um einen Denar übersteigen.<sup class="footnote-marker">17</sup><i class="footnote"> Die anonymen Weisen dieser Mischna stimmen mit R. Simon darin überein, dass das Vermögen, aus dem die beiden Ketubot an die männlichen Erben (<span dir="rtl">כתובות בנין דכרין</span>) zu bezahlen sind, in Immobilien vorhanden sein muss; sie divergieren nur betreffs des „überschüssigen Denar“, <span dir="rtl">מותר דינר</span>. Nach R. Simon muss dieser auch in Immobilien vorhanden sein, nach den Weisen genügt es, wenn Mobilien im Werte eines Denar vorhanden sind, und auch an diesen kann das Erbschaftsgesetz ausgeführt werden (R. Ascher). Über die Halacha s. Eb. haëser 111, 14.</i>
+Wenn jemand drei Frauen geheiratet hat und stirbt und die Ketuba der einen eine Mine, die der zweiten 200 [Denar] und die der dritten 300 [Denar] beträgt, dort<sup class="footnote-marker">18</sup><i class="footnote"> Im Nachlass des Mannes.</i> aber [im ganzen] nur eine Mine vorhanden ist, so teilen sie zu gleichen Teilen.<sup class="footnote-marker">19</sup><i class="footnote"> Denn jede der 3 Frauen hat auf diesen Nachlass ein gleiches Recht. Dies gilt jedoch nur für den Fall, dass die 3 Ketubot zu gleicher Zeit ausgestellt wurden, da sonst die Frau das Vorrecht hätte, deren Ketuba früher datiert ist, s. M. 5. Oder es handelt hier von dem Falle, dass der Nachlass nur in Mobilien besteht und die Frauen bereits zu Lebzeiten des Gatten von diesen Besitz ergriffen haben; bei Mobilien jedoch erlangt man durch Besitzergreifung kein Vorrecht. Hätten sie aber von den Mobilien nicht Besitz ergriffen, so könnten sie jetzt auf diese keinen Anspruch mehr erheben, da die Mobilien nicht für die Ketuba haften, s. Ket. VIII, Note 43.</i> Sind dort 200 Denar vorhanden,<sup class="footnote-marker">20</sup><i class="footnote"> Sodass die Frau mit der Ketuba von einer Mine (die wir mit A bezeichnen wollen) auf die zweite Mine des Nachlasses gar kein Anrecht hat.</i> so erhält die [Frau] mit [der Ketuba von] einer Mine 50 Denar,<sup class="footnote-marker">21</sup><i class="footnote"> Von der ersten Mine des Nachlasses. Nun hätte freilich A eigentlich nur ⅓ der ersten Mine zu beanspruchen, da sowohl die Frau mit der Ketuba von 200 Denar (B) als auch die mit der Ketuba von 300 Denar (C) auf die erste Mine das gleiche Recht haben wie A. Der Talmud (Ket. 93 a) nimmt daher an, dass B (oder auch C) der A. schriftlich erklärt haben muss, dass sie wegen ihres Anteils an der ersten Mine mit ihr nicht prozessieren werde, um sie nicht in ihrem Anspruch zu kürzen und A dieses Recht in aller Form von ihr erworben hat; es teilen dann A und C die erste Mine zu gleichen Teilen. Gleichwohl gehören die 50 Denar, die C von der ersten Mine bekommt, nicht ihr allein, sie muss sie vielmehr, ebenso wie die zweite Mine, mit B teilen.</i> die aber mit [der Ketuba von] 200 und 300 Denar erhalten je drei Golddenar.<sup class="footnote-marker">22</sup><i class="footnote"> Ein Golddenar = 25 Silberdenar. B und C erhalten also je 75 Silberdenar, d. i. die Hälfte der restierenden 1½ Mine. — Gegen diese Art der Verteilung könnte nun freilich C der B gegenüber folgendes geltend machen: „Ich gebe zu, dass die zweite Mine uns zu gleichen Teilen gehört und A keinen Anspruch darauf hat. Aber mit der Teilung der zweiten Hälfte der ersten Mine bin ich noch nicht einverstanden. Denn wenn Du auch erklärt hast, A solle durch Dich keinen Schaden haben, so hast Du damit noch nicht völlig auf Deinen Anteil an der ersten Mine verzichtet. Du schädigst mich vielmehr um 8⅓ Denar; denn es müsste eigentlich die ganze Mine in 3 Teile geteilt werden; A erhält ⅓ sowie die Hälfte des Dritteils, auf die Du zu ihren Gunsten verzichtet hast, = 50 Denar. Du, B, bekommst die andre Hälfte des zweiten Dritteils = 16⅔ Denar, und ich das letzte Drittel = 33⅓ Denar. Da wir nun noch die zweite Mine zu teilen haben, so bekommst Du im ganzen 50 + 16⅔ = 66⅔ Denar und ich 50 + 33⅓ = 83⅓ Denar!“ Diesem Einwand sucht jedoch J. Lipschütz in <span dir="rtl">תפארת ישראל</span> z. St. durch folgende Erwägung zu begegnen: Durch die Erklärung, dass A wegen der ersten Mine mit ihr nicht werde zu prozessieren haben, hat B die C nicht direkt geschädigt. Denn erstens ist es möglich, dass B überhaupt ihren Anteil nicht erhebt, wenn sie nämlich vor C stirbt; sodann aber kann B zu C sagen: Dass A 50 Denar erhält, geschieht zwar infolge meiner ihr gegebenen Zusicherung, und ich habe dadurch Dir und mir selbst Schaden veranlasst. Gleichwohl brauche ich Dir für diesen Schaden nicht aufzukommen, da „eine blosse Veranlassung bei Schädigungen nicht zum Ersatz verpflichtet“, <span dir="rtl">גרמא בניזקין פטור</span>, s. B. kamma V, Note 39.</i> Sind dort 300 Denar vorhanden,<sup class="footnote-marker">23</sup><i class="footnote"> Sodass die eine Mine für die Ketubot aller 3 Frauen, die zweite für die von B und C, die dritte aber nur für die von C haftet.</i> so erhält die mit [der Ketuba von] einer Mine 50 Denar, die mit [der Ketuba von] 200 Denar eine Mine<sup class="footnote-marker">24</sup><i class="footnote"> Die Mischna handelt hier von dem Falle, dass C der A und B zugesichert hat, dass sie mit ihr wegen des Anteils an der ersten Mine nicht werden zu prozessieren haben. Die ersten 100 Denar werden unter A und B geteilt. Die zweite Mine teilen B und C, und die dritte Mine gehört C allein. Es erhält somit A 50, B 100, C 150 Denar.</i> und die mit [der Ketuba von] 300 Denar sechs Golddenar.<sup class="footnote-marker">25</sup><i class="footnote"> D. i. = 150 Silberdenar. — Nach der Halacha jedoch haben die 3 Frauen gleiches Anrecht auf den Nachlass und erben in gleicher Weise bis zum Betrage ihrer Ketuba; s. Maim. Hil. Ischut XVII, 8.</i> Ebenso teilen drei Personen, die Geld in einen Beutel getan<sup class="footnote-marker">26</sup><i class="footnote"> Wenn von 3 Personen eine 100, die zweite 200, die dritte 300 Denar zusammengelegt haben, um gemeinsam Geschäfte zu machen.</i> und dann Verlust oder Gewinn gehabt haben, nach diesem Verhältnis.<sup class="footnote-marker">27</sup><i class="footnote"> Nach dem Verhältnis ihrer Einlage, wie in dem unmittelbar vorhergehenden Falle dieser Mischna. — Nach der Halacha jedoch tragen sie Gewinn und Verlust zu gleichen Teilen, wenn sie mit dem Gelde Geschäfte gemacht und sie nichts Gegenteiliges ausbedungen haben; wenn jedoch das Geld selbst noch vorhanden und im Kurse gestiegen oder gefallen ist, tragen sie Gewinn oder Verlust je nach dem Verhältnis ihrer Einlage, s. Ch. ham. 176, 5.</i>
+Wenn jemand vier Frauen geheiratet hat und stirbt, so hat die erste<sup class="footnote-marker">28</sup><i class="footnote"> Die Frau, deren Ketuba das früheste Datum trägt.</i> das Vorrecht vor der zweiten,<sup class="footnote-marker">29</sup><i class="footnote"> Deren Ketuba ein späteres Datum trägt.</i> die zweite vor der dritten und die dritte vor der vierten. Die erste muss einen Eid leisten der zweiten,<sup class="footnote-marker">30</sup><i class="footnote"> Dass sie für ihre Ketuba von ihrem Manne noch nichts erhalten hat. Nach Raschi u. A. braucht sie nur dann zu schwören, wenn die andre Frau einen Eid von ihr verlangt, um dadurch die Gewissheit zu erhalten, dass sie keinen Schaden haben wird, wenn sie ihre Ketuba einfordert.</i> die zweite der dritten, die dritte der vierten, die vierte aber bekommt ohne Eid bezahlt.<sup class="footnote-marker">31</sup><i class="footnote"> Vorausgesetzt, dass nicht Erben oder andre Gläubiger einen Eid von ihr verlangen.</i> Ben Nannas sagt:<sup class="footnote-marker">32</sup><i class="footnote"> Ed. Lowe, ed. princ. und Ms. Or. 567 lesen: <span dir="rtl">אמר בן ננס</span>.</i> sollte diese, weil sie die letzte ist, einen Vorzug haben? Auch sie bekommt nur gegen einen Eid bezahlt.<sup class="footnote-marker">33</sup><i class="footnote"> Nach dem Talmud (Ket. 94a) ergiebt sich die Divergenz zwischen dem ersten, ungenannten Tanna (<span dir="rtl">ת״ק</span>) und B. Nannas in folgendem Falle: wenn es sich z. B. herausstellt, dass eines von den Feldern, welche die 3 ersten Frauen für ihre Ketubot in Besitz genommen, dem Manne gar nicht gehört, sondern von ihm gestohlen war und man nicht weiss, welches Feld dies war, sodass zu erwarten ist, dass der rechtmässige Eigentümer es der Frau noch fortnehmen wird. Nach der Ansicht des ersten Tanna ist die Besitzergreifung seitens eines Gläubigers, der, um sich von seinem Schuldner bezahlt zu machen, einem ältern Gläubiger zuvorgekommen ist, nichtig; darum braucht die vierte Frau, die als die letzte Gläubigerin erscheint, nicht zu schwören, denn wenn einer der 3 ersten Frauen ihr Feld von dem wirklichen Eigentümer fortgenommen wird, muss jene das Feld, das sie mit Beschlag belegt, doch herausgeben. Nach Ben Nannas aber ist die Besitzergreifung seitens eines Gläubigers, der einem ältern Gläubiger zuvorkommt, rechtskräftig. Wenn nun einer der 3 ersten Frauen ihr Feld von dem wirklichen Eigentümer wieder fortgenommen wird, könnte sie von der vierten ihr Feld für ihre Ketuba nicht verlangen und würde also durch das Zuvorkommen der letzten ihre Ketuba einbüssen; deshalb muss die vierte schwören, dass sie von ihrem Gatten noch nichts für ihre Ketuba bekommen habe. Nach der Halacha jedoch muss jeder, der von den Erben Bezahlung verlangt, einen Eid leisten (s. Ket. IX, Note 18); es müssen daher in unsrem Falle alle Frauen schwören.</i> Wenn sie alle an einem Tage ausgestellt sind,<sup class="footnote-marker">34</sup><i class="footnote"> Eigentl. hervorgegangen sind.</i> so hat immer die Frau den Vorzug, deren Ketuba auch nur eine Stunde früher als die der andren ausgefertigt ist; deshalb pflegte man in Jerusalem auch die Stunden einzuschreiben.<sup class="footnote-marker">35</sup><i class="footnote"> Eine ähnliche Bemerkung betreffs der Einwohner Jerusalems s. Ket. IV, 12.</i> Waren sie alle zu gleicher Stunde ausgestellt und dort nur eine Mine vorhanden, so teilen sie zu gleichen Teilen.
+Wenn jemand zwei Frauen geheiratet und dann sein Feld<sup class="footnote-marker">36</sup><i class="footnote"> Das für die Ketubot der beiden Frauen haften sollte.</i> verkauft hat und die erste<sup class="footnote-marker">28</sup><i class="footnote"> Die Frau, deren Ketuba das früheste Datum trägt.</i> dem Käufer schriftlich erklärt: „ich will kein Recht und keinen Anspruch an Dich haben“,<sup class="footnote-marker">37</sup><i class="footnote"> Und der Käufer ausserdem das Feld von der Frau rechtmässig erworben hat. — Nach dem Talmud (Ket. 95a) handelt die Mischna hier von dem Falle, dass der Mann das Feld bereits einmal verkauft hatte, ohne dass die Frau diesem Käufer ihren Verzicht erklärte. Es kann demnach die Frau nicht erklären, sie habe nur aus Gefälligkeit gegen ihren Gatten Verzicht geleistet, denn sonst hätte sie dieses bereits bei dem ersten Verkauf getan.</i> so kann es die zweite dem Käufer und die erste der zweiten und der Käufer der ersten fortnehmen, und so geht es im Kreise<sup class="footnote-marker">38</sup><i class="footnote"> <span dir="rtl">חלילה</span> von dem Verbum <span dir="rtl">חול</span> sich drehen, winden, wie <span dir="rtl">حَوْلَ</span> „ringsum“ von <span dir="rtl">حَالَ</span>, <span dir="rtl">סביב</span> von <span dir="rtl">סבב</span>.</i> hin und her,<sup class="footnote-marker">39</sup><i class="footnote"> D. h. die zweite kann es wieder dem Käufer und die erste der zweiten u. s. w. fortnehmen.</i> bis sie einen Vergleich<sup class="footnote-marker">40</sup><i class="footnote"> <span dir="rtl">פשרה</span>, von <span dir="rtl">פשר</span>, vgl. Koh. 8,1, syr. <span dir="rtl">ܦܫܰܪ</span> = bibl.-hebr. <span dir="rtl">פתר</span>, auflösen, deuten, auseinandersetzen, einen Streit beilegen.</i> miteinander machen. Ebenso ist es bei einem Gläubiger<sup class="footnote-marker">41</sup><i class="footnote"> Wenn z. B. A dem B 100 Denar geliehen, dieser dann seine beiden Felder, die soviel wert waren, als seine Schuld betrug, an zwei Personen verkauft und A dem zweiten Käufer erklärt, er werde auf dessen Feld keine Ansprüche machen, um zu seinem Gelde zu kommen, so kann A dem ersten Käufer das Feld fortnehmen und dieser dem zweiten; diesem kann A auch das zweite Feld fortnehmen und dem A wieder der zweite Käufer u. s. w., bis sie einen Vergleich miteinander machen.</i> und bei einer Frau, die eine Gläubigerin ist.<sup class="footnote-marker">42</sup><i class="footnote"> Indem sie noch ihre Ketuba von ihrem Manne zu fordern hat. Wenn nämlich der Gatte seine beiden Felder, die für die Ketuba hafteten und zusammen soviel wert waren, als die Ketuba betrug, an zwei Personen verkauft hat und die Frau dem zweiten Käufer erklärt, sie werde auf sein Feld keine Ansprüche machen, um ihre Ketuba zu erlangen, so kann sie das Feld dem ersten Käufer fortnehmen und dieser dem zweiten; dieser kann es wieder der Frau fortnehmen und diese dem ersten Käufer u. s. w., bis sie einen Vergleich mit einander machen. — Die Mischna fügt noch den Fall von der Frau, die eine Gläubigerin ist, hinzu, obschon er dem Fall von dem Gläubiger sehr ähnlich ist, um zu betonen, dass auch die Frau das Recht hat, das Feld dem ersten Käufer immer wieder fortzunehmen, obgleich sie dem Manne kein bares Geld geliehen.</i>
+
+Chapter 11
+
+Die Witwe wird aus dem Vermögen<sup class="footnote-marker">1</sup><i class="footnote"> Nach dem Talmud nur aus den Immobilien, nach der Anordnung der Geonim auch aus den Mobilien.</i> der Waisen unterhalten<sup class="footnote-marker">2</sup><i class="footnote"> Die Form <span dir="rtl">ניזונת</span>, die in den Talmudausgaben sowie in der ed. Lowe und ed. princ. mit <span dir="rtl">י</span> als mater lectionis für kurzes i geschrieben ist, zeigt die aram.-artige Bildung, nach der unter den Präformativen statt des langen Vocals ein kurzer mit folgendem Dagesch forte gesprochen wird, cf. <span dir="rtl">נמול</span> Gen. 17, 26. 27; <span dir="rtl">ניזון</span> Bicc. IV,2; <span dir="rtl">נידון</span> R. hasch. I,2; <span dir="rtl">נילושה</span> Chal. II,2. — Der Unterhalt der Witwe aus dem Nachlass des Mannes gilt, auch wenn er nicht ausdrücklich in der Ketuba zugesichert ist, als ein gerichtliches Abkommen, s. Ket. IV,12 u. Note 79.</i>; der Ertrag<sup class="footnote-marker">3</sup><i class="footnote"> Der jerusalem. Talmud liest <span dir="rtl">ומעשה</span>. Tos. Ket. 95 b. s. v. <span dir="rtl">אלמנה</span> weist jedoch aus dem Talmud z. St. nach, dass die richtige Lesart <span dir="rtl">מעשה</span> ist.</i> ihrer Händearbeit gehört ihnen, und sie sind nicht verpflichtet sie beerdigen zu lassen.<sup class="footnote-marker">4</sup><i class="footnote"> Denn eigentlich oblag dem Manne die Pflicht ihrer Beerdigung, da er auch das Recht ihrer Beerbung hat, s. Ket. IV, Note 49. In unsrem Falle nun, wo die Erben der Frau ihre Ketuba von den Erben des Mannes einfordern, haben sie auch die Kosten ihrer Beisetzung zu tragen. Diese Pflicht obliegt ihnen auch dann, wenn der Nachlass des Vaters nur in Mobilien besteht, die (nach dem Talmud) für die Ketuba nicht haften.</i> Ihre Erben und zwar diejenigen, die ihre Ketuba erben,<sup class="footnote-marker">5</sup><i class="footnote"> Durch diese nähere Bestimmung ist angedeutet, dass dieser Satz von einer Frau handelt, die zweierlei Erben hat, und dies ist nur bei einer auf die Leviratsehe wartenden Frau der Fall, s. Ket. VIII,6. Diese hat Erben von seiten ihres Gatten und von seiten ihres Vaters. Die Beerdigungskosten haben also nur diejenigen zu tragen, die ihre Ketuba erben.</i> sind verpflichtet sie beerdigen zu lassen.<sup class="footnote-marker">6</sup><i class="footnote"> Wenn sie geschworen hatte, die Ketuba noch nicht erhalten zu haben; andrenfalls könnte sie die Ketuba an ihre Rechtsnachfolger nicht vererben (s. Ket. IX, Note 34) und müsste auf Kosten der Wohlthätigkeitskasse beerdigt werden.</i>
+Eine Person, die nach der Verlobung<sup class="footnote-marker">7</sup><i class="footnote"> Worunter hier wie überall auch die Trauung (<span dir="rtl">קדושין</span>) zu verstehen ist. Ob die Verlobte unter allen Umständen Anspruch auf die Ketuba hat, s. Jeb. XV, Note 53.</i> oder nach der Heimführung Witwe geworden, darf auch ohne Zuziehung eines Gerichtes<sup class="footnote-marker">8</sup><i class="footnote"> Das nur aus Rechtsgelehrten zusammengesetzt ist (<span dir="rtl">מומחין</span>, s. Sanh. III, Note 9); es ist jedoch die Gegenwart dreier Männer erforderlich, die in der Abschätzung von Grundstücken erfahren sind.</i> verkaufen.<sup class="footnote-marker">9</sup><i class="footnote"> Ergänze: Güter aus dem Nachlass ihres Mannes, die für ihre Ketuba haften. Die Verlobte, die keinen Anspruch auf Unterhalt hat, darf die Güter verkaufen, um sich für die Ketuba bezahlt zu machen, und die Geehelichte, um sich den Unterhalt zu verschaffen.</i> R. Simon aber sagt: [ist sie] nach der Heimführung [verwitwet], so darf sie ohne Zuziehung eines Gerichtes verkaufen;<sup class="footnote-marker">10</sup><i class="footnote"> Denn da sie Unterhalt beanspruchen kann und sie diesen sofort nötig hat, kann man ihr nicht zumuten, dass sie warten solle, bis ein ordentliches Gericht zusammentritt und den Verkauf genehmigt.</i> [ist sie jedoch bereits] nach der Verlobung [verwitwet], so darf sie nur in Gegenwart eines Gerichtes verkaufen, da sie keinen Anspruch auf Unterhalt hat,<sup class="footnote-marker">11</sup><i class="footnote"> Und daher der Verkauf der Güter, um die Ketuba einzulösen, nicht so dringend ist. Die Halacha entscheidet jedoch nicht im Sinne des R. Simon.</i> und jede Frau, die keinen Anspruch auf Unterhalt hat, darf nur in Gegenwart eines Gerichtes verkaufen.
+Wenn sie (die Witwe) ihre [ganze] Ketuba<sup class="footnote-marker">12</sup><i class="footnote"> Die Mine oder die 200 Denar, auf die die eigentliche Ketuba lautet.</i> oder einen Teil davon verkauft, wenn sie ihre Ketuba oder einen Teil davon verpfändet, wenn sie ihre Ketuba oder einen Teil davon einem Andren schenkt,<sup class="footnote-marker">13</sup><i class="footnote"> Oder wenn sie den Waisen erklärt hat, dass sie auf die Auszahlung der Ketuba verzichte.</i> so darf sie den Rest nur in Gegenwart eines Gerichtes verkaufen.<sup class="footnote-marker">14</sup><i class="footnote"> D. h. die Güter des Mannes, durch deren Erlös sie die freiwillige Zulage zur Ketuba erlangen will, darf sie nur in Gegenwart eines Gerichtes verkaufen. Dieser Satz der Mischna vertritt die Ansicht des R. Simon (M. 2), nach der ein aussergerichtlicher Verkauf nur zum Zwecke des Unterhalts zulässig ist. Die Frau aber, die die Ketuba ganz oder zum Teil erhoben, verliert den Anspruch auf Unterhalt.</i> Die Weisen aber sagen: sie darf selbst vier- bis fünfmal verkaufen<sup class="footnote-marker">15</sup><i class="footnote"> Das Grundstück, das für die eigentliche Ketuba haftet, darf sie stückweise verkaufen. — Der Ausdruck „vier- oder fünfmal“ zur Bezeichnung einer beliebigen Anzahl kehrt in der Mischna mehrfach wieder (vgl. Sab. XVIII, 1) und ist vielleicht der Norm des „vier- oder fünffachen Ersatzes“ nachgebildet, Ex. 21, 37 und B. kamma VII, 1 (Tos. L. Heller).</i> und [gleichwohl] zum Zwecke ihre Unterhalts ohne Zuziehung eines Gerichtes verkaufen,<sup class="footnote-marker">16</sup><i class="footnote"> Denn wenn sie auch ihre Ketuba zum Teil schon erhoben hat, verliert sie dennoch den Anspruch auf Unterhalt nicht. Das <span dir="rtl">שלא בב״ד</span> ist hier eigentlich überflüssig, da auch R. Simon der Frau einen aussergerichtlichen Verkauf gestattet, sobald dieser zum Zwecke des Unterhalts geschieht. Der Zusatz ist wohl nur deshalb gemacht, um der Annahme vorzubeugen, dass eine Frau, die begonnen hat ihre Ketuba zu verkaufen, den Rest nur in Gegenwart eines Gerichtes verkaufen dürfe.</i> indem sie einschreibt:<sup class="footnote-marker">17</sup><i class="footnote"> In die Urkunde über den Verkauf der Güter, die sie zum Zwecke ihres Unterhalts veräussert.</i> „zum Zwecke des Unterhalts habe ich verkauft.“<sup class="footnote-marker">18</sup><i class="footnote"> Hiermit wird ihr nur ein guter Rat in ihrem eigenen Interesse erteilt. Wenn sie nämlich das Folgende nicht ausdrücklich bemerken würde, könnte man glauben, sie schätze ihren Unterhalt so hoch ein, dass sie alle Güter ausschliesslich zu diesem Zwecke verkaufe; sie würde dadurch als unmässig und ungenügsam erscheinen. — In die Urkunde über den Verkauf der Güter, die sie zur Einlösung der Ketuba veräussert, schreibt sie dementsprechend ein: „<span dir="rtl">לכתובה מכרתי</span>, ich habe verkauft, um meine Ketuba einzulösen.“</i> Eine Geschiedene darf nur in Gegenwart eines Gerichtes verkaufen.<sup class="footnote-marker">19</sup><i class="footnote"> Denn dass die Witwe auch ohne Zuziehung eines Gerichtes Güter verkaufen darf (M. 2), hat seinen Grund in der Voraussetzung, der verstorbene Gatte werde es nicht gewünscht haben, dass seine Frau durch häufiges Erscheinen vor Gericht vielleicht beschämt werde. Bei einer Geschiedenen aber, die ohnedies nicht auf Unterhalt, sondern nur auf die Ketuba Anspruch hat, wird jene Rücksicht seitens des Mannes nicht vorausgesetzt. Die Halacha entscheidet im Sinne der Weisen.</i>
+Wenn eine Witwe, deren Ketuba 200 [Denar] beträgt, etwas,<sup class="footnote-marker">20</sup><i class="footnote"> D. i. ein Grundstück aus dem Nachlass ihres Gatten.</i> das nur eine Mine wert ist, für 200 Denar, oder etwas, das 200 Denar wert ist, für eine Mine verkauft, so hat sie ihre Ketuba [hiermit] erhalten.<sup class="footnote-marker">21</sup><i class="footnote"> <span dir="rtl">נתקבלה</span>, sie (die Ketuba) ist in Empfang genommen, oder wie <span dir="rtl">התקבל</span> (Ket. IX, Note 51), sie hat erhalten. — Der Verkauf ist giltig trotz der grossen Differenz zwischen dem wahren Werte und dem Verkaufspreis des Feldes, weil das Gesetz von der Übervorteilung (<span dir="rtl">אונאה</span>, Lev. 25,14 und B. mez. IV, 9) auf Immobilien keine Anwendung findet; und selbst nach denjenigen Decisoren, die dieses Gesetz auch bei Grundstücken gelten lassen (s. Ch. ham. 227, 29), ist der Verkauf nur dann nichtig, wenn die Übervorteilung mehr als die Hälfte des reellen Wertes beträgt, während es sich in unsrer Mischna nur um die Hälfte handelt. — Die Frau gilt hier in jedem Falle als befriedigt: wenn sie ein Feld im Werte von 200 Denar für 100 verkauft, so hat sie eben den Schaden zu tragen; und im umgekehrten Falle kann sie nicht etwa noch 100 Denar von den Erben verlangen, indem sie sich darauf beruft, dass sie zu ihrem Vorteil so günstig verkauft habe, denn wenn jemand einen Boten beauftragt etwas für ihn einzukaufen und dieser billig einkauft, so gehört der Gewinn nicht demjenigen, der das Geschäft vermittelt, sondern dem Eigentümer des Geldes, und dies sind hier die Erben.</i> Wenn ihre Ketuba nur eine Mine beträgt<sup class="footnote-marker">22</sup><i class="footnote"> Sie war z. B. eine Witwe bei ihrer letzten Eheschliessung, s. Ket. I, 4.</i> und sie etwas, das eine Mine und einen Denar wert ist, für eine Mine verkauft, so ist ihr Verkauf nichtig; selbst wenn sie erklärt: „ich werde den Denar den Erben zurückgeben,“ ist ihr Verkauf dennoch nichtig.<sup class="footnote-marker">23</sup><i class="footnote"> Sie durfte von vornherein das Feld nicht zum Preise von 100 Denar verkaufen, da es mehr wert war, als ihre Ketuba betrug. Hätte sie jedoch das Feld zum Preise von 101 Denar verkauft, so wäre der Verkauf giltig und sie müsste den Erben einen Denar zurückerstatten, da sie diese in keiner Weise geschädigt hat.</i> Rabban Simon, Sohn Gamliels, sagt: ihr Verkauf ist giltig,<sup class="footnote-marker">24</sup><i class="footnote"> Und sie muss den Erben einen Denar zurückerstatten.</i> es sei denn, dass dort so viel war, dass sie bei einem Felde ein Stück<sup class="footnote-marker">25</sup><i class="footnote"> Ed. Lowe und Ms. Or. 567 lesen <span dir="rtl">בית</span>, die ed. princ. <span dir="rtl">בת</span>.</i> von neun Kab<sup class="footnote-marker">26</sup><i class="footnote"> S. Ket. V, Note 85.</i> [Aussaat]<sup class="footnote-marker">27</sup><i class="footnote"> Nach der Menge der Aussaat berechnet man den Flächeninhalt des Feldes. Nun ist 1 Sea = 6 Kab, also 9 Kab = 1½ Sea. Zu einer Sea Aussaat gehört ein Feld von 50 Ellen im Quadrat oder 2500 Quadrat-Ellen, zu 9 Kab Aussaat also ein Feld von 3750 Quadrat-Ellen, d. i. ein Feld von 61,23724356… Ellen im Quadrat oder auch ein Rechteck, dessen eine Seite 50 und dessen andre Seite 75 Ellen lang ist. Ein solches Grundstück wird im Sinne des Gesetzes ein „Feld“ genannt, bei dem man sich der Mühe der Bebauung unterzieht; vgl. B. batra I, 6; VII, 2.</i> oder bei einem Garten ein Stück von einem halben Kab [Aussaat]<sup class="footnote-marker">28</sup><i class="footnote"> D. i. eine Fläche von 208 ⅓ Quadrat-Ellen; diese heisst im Sinne des Gesetzes ein „Garten“.</i> und nach den Worten des R. Akiba ein Stück von einem Viertel [Kab<sup class="footnote-marker">29</sup><i class="footnote"> Vgl. II. Kön. 6, 25. Neben <span dir="rtl">רובע</span> wird in der Mischna das zu ergänzende <span dir="rtl">קב</span> häufig fortgelassen, vgl. Nas. IV, 2, Ed. I, 2, Ohal. II, 1, 7 u. s.</i> Aussaat]<sup class="footnote-marker">30</sup><i class="footnote"> D. i. eine Fläche von 104 ⅙ Quadrat-Ellen, die nach R. Akiba (B. batra I, 6) bereits ein „Garten“ genannt wird.</i> übrig gelassen hätte.<sup class="footnote-marker">31</sup><i class="footnote"> Ed. Lowe liest <span dir="rtl">כדי שישתייר</span>, dass übrig geblieben wäre. — Ihr Verkauf ist nichtig, sobald das Stück Feld, das sie zu viel oder zu billig verkauft hat, und das den Erben zurückgebliebene Grundstück zusammen so gross war, dass man 9 Kab darauf hätte säen können; denn durch diesen Verkauf verliert das Grundstück den Charakter eines „Feldes“ (Note 27). Desgleichen, wenn nach dem Verkauf den Erben ein Feld von 9 Kab Aussaat zurückgeblieben ist; denn die Erben können einwenden, dass sie jenes Stück zur Vergrösserung ihres „Feldes“ gebrauchen können. Ebenso ist der Verkauf nichtig, wenn das Stück selbst, das sie zu billig verkauft hat, so gross war, dass man 9 Kab darauf hätte säen können, dass also jenes Stück ein „Feld “ im Sinne des Gesetzes genannt werden konnte. Wenn jedoch diese beiden Grundstücke zusammengenommen nicht jene Grösse haben, so wäre ihr Verkauf giltig und sie brauchte den Erben nur den Denar zu ersetzen. Die Halacha entscheidet jedoch nicht im Sinne des R. Simon b. G.</i> Wenn ihre Ketuba 400 Sus beträgt<sup class="footnote-marker">32</sup><i class="footnote"> Wie dies z. B. bei Priestertöchtern der Fall war, Ket. I, 5.</i> und sie dem einen für eine Mine und dem andren auch für eine Mine,<sup class="footnote-marker">33</sup><i class="footnote"> Hier ist zu ergänzen: „und einem Dritten auch für eine Mine“. In der Mischna wird häufig das dritte Glied eines Satzes, der eigentlich aus drei gleichen Gliedern bestehen sollte, nicht besonders aufgeführt, vgl. Jeb. XIII, Note 29 Ende.</i> dem letzten jedoch etwas, das eine Mine und einen Denar wert ist, für eine Mine verkauft,<sup class="footnote-marker">34</sup><i class="footnote"> Von dem Grundstück des Mannes, das für ihre Ketuba haftet.</i> so ist der Verkauf an den letzten nichtig, der an alle Andren aber giltig.<sup class="footnote-marker">35</sup><i class="footnote"> Da die ersten Verkäufe zu Recht geschehen sind, der letzte aber nicht.</i>
+Wenn die Richter bei ihrer Abschätzung<sup class="footnote-marker">36</sup><i class="footnote"> Die sie vornahmen, um einer Witwe die Ketuba aus dem Nachlass ihres Mannes zu bezahlen.</i> [den Wert] um ein Sechstel zu wenig oder um ein Sechstel zu hoch ansetzen, so ist ihr Verkauf nichtig.<sup class="footnote-marker">37</sup><i class="footnote"> Während sonst, wenn der Betrag der Übervorteilung ein Sechstel beträgt, der Kauf giltig ist und jener Betrag dem Übervorteilten zurückerstattet werden muss (B. mez. IV, Note 21), ist hier der Verkauf nichtig, sobald die Waisen durch die Übervorteilung Schaden haben. Selbst bei Grundstücken, deren Preis nicht so genau zu taxieren ist, ist der Verkauf nichtig, da vermutet wird, dass derjenige, der ein Feld nach gerichtlicher Abschätzung kauft, mit keiner Übervorteilung rechnet.</i> Rabban Simon, Sohn Gamliels, sagt: ihr Verkauf ist giltig; worin hätte sonst das Gericht einen Vorzug?<sup class="footnote-marker">38</sup><i class="footnote"> Wenn hier die gerichtliche Abschätzung nichtig wäre.</i> Wenn sie aber<sup class="footnote-marker">39</sup><i class="footnote"> Ms. Or. 567 liest <span dir="rtl">אלא אם כן עשו</span>.</i> eine Prüfungs-Urkunde ausgestellt haben,<sup class="footnote-marker">40</sup><i class="footnote"> D. h. das Gericht hat der Witwe ein Dokument darüber ausgestellt, dass die Gerichtsboten die erfolgte Abschätzung öffentlich bekannt machen werden, damit die Kauflustigen den Wert des Grundstückes „prüfen“ und es dann kaufen. — Die Talmudausg. lesen: <span dir="rtl">אגרת בקורת ביניהן</span>.</i> so ist, selbst wenn sie etwas, das nur eine Mine wert war, für 200 Denar, oder etwas, das 200 Denar wert war, für nur eine Mine verkauft haben, ihr Verkauf giltig.<sup class="footnote-marker">41</sup><i class="footnote"> Und zwar nur dann, wenn die Differenz zwischen dem reellen Werte und dem Verkaufspreis höchstens 100 Denar, also die Hälfte betrug. Hierin stimmt der ungenannte Tanna (<span dir="rtl">ת״ק</span>) mit R. Simon b. G. überein; die Halacha entscheidet nach des Ersteren Ansicht.</i>
+Eine Frau, die die Weigerung erklärt,<sup class="footnote-marker">42</sup><i class="footnote"> Jeb. XIII, Note 1.</i> eine Frau, die mit ihrem Manne im zweiten Grade verwandt ist<sup class="footnote-marker">43</sup><i class="footnote"> Und daher nach den Rabbinen dem Manne zur Ehe verboten ist, Jeb. II, 4. Für diese gelten die folgenden Bestimmungen, gleichviel ob er gewusst hat, dass sie mit ihm verwandt ist, oder nicht.</i> und eine Unfruchtbare<sup class="footnote-marker">44</sup><i class="footnote"> Jeb. I, Note 25. Für diese gilt das Folgende nur dann, wenn er ihren Fehler nicht gekannt hat.</i> haben weder Anspruch auf die Ketuba,<sup class="footnote-marker">45</sup><i class="footnote"> D. i. auf den eigentlichen Betrag der Ketuba, 200 resp. 100 Denar; die freiwillige Zulage aber haben sie zu fordern. Die Frau, die die Weigerung erklärte, verliert den Anspruch auf die Ketuba, weil sie selbst die Ehe auflöste, die Frau, die im zweiten Grade mit dem Manne verwandt ist, weil sie dafür bestraft werden soll, dass sie den Gatten zu dieser Ehe veranlasst hat, aus der ja für sie selbst kein Nachteil erwächst (vgl. Jeb. IX, Note 16), und die Unfruchtbare, weil die Ehe als eine irrtümlich geschlossene gilt.</i> noch auf die Früchte,<sup class="footnote-marker">46</sup><i class="footnote"> D. h. auf Ersatz der Nutzung, die der Gatte von ihren Niessbrauchsgütern gehabt hat, ibid. Note 17. Die erste der drei hier genannten Frauen hat keinen Anspruch auf Ersatz der Früchte, weil die Rabbinen, die überhaupt erst die Ehe einer Minderjährigen für giltig erklärt haben, damit sie nicht jedem Manne zur Unzucht preisgegeben sei, dem Manne auch das Recht auf die Früchte zugesprochen haben; die zweite, weil sie bestraft werden soll (wie Note 45); die dritte endlich, weil vermutet wird, dass sie die Nutzung ihrer Güter seitens ihres Mannes stillschweigend gutgeheissen habe, um nur als dessen Ehefrau zu gelten.</i> noch auf Verpflegung,<sup class="footnote-marker">47</sup><i class="footnote"> D. h. die Frau, die die Weigerung erklärt, verliert den Anspruch auf Ersatz der Auslagen, die ein Andrer für ihren Unterhalt während der Abwesenheit ihres Gatten gemacht hat; solange sie aber noch seine Ehefrau ist, muss der Mann sie ernähren, und sobald sie die Weigerung erklärt, hört für ihn diese Pflicht auf. Die Frau, die mit dem Manne im zweiten Grade verwandt und ihm darum zur Ehe verboten ist, hat weder zu seinen Lebzeiten noch nach seinem Tode Anspruch auf Unterhalt, da er die Ehe nicht fortsetzen darf resp. durfte. Die Unfruchtbare endlich hat keinerlei Anspruch auf Unterhalt, sowenig wie eine Frau, die gesetzlich zur Ehe verboten ist, sobald der Mann erst nachträglich erfährt, dass sie diesen Fehler hat und er mit diesem nicht einverstanden ist, Eb. haëser 116, 3. Nach R. Nissim z. St. hat sie diesen Anspruch wohl, sobald er die Ehe fortzusetzen bereit ist, obwohl er von ihrem Fehler erst nachträglich Kenntnis erhielt. Nach Maimonides (Kommentar zur Mischna) gelten für die Unfruchtbare dieselben Bestimmungen wie für die Frau, die mit dem Manne im zweiten Grade verwandt ist.</i> noch auf [Ersatz für] die Abnutzung.<sup class="footnote-marker">48</sup><i class="footnote"> S. Jeb. IX, Note 19, wobei nur noch zu bemerken ist, dass der Gatte der Unfruchtbaren den Minderweit, den die Güter des eisernen Fonds (Jeb. VII, Note 2) durch Abnutzung erfahren haben, nicht zu ersetzen braucht, wohl aber den der Niessbrauchsgüter.</i> Hat er sie jedoch von vornherein als Unfruchtbare geheiratet,<sup class="footnote-marker">49</sup><i class="footnote"> D. h. ihr Fehler war ihm von vornherein bekannt und er hat sich gleichwohl zur Ehe entschlossen.</i> so hat sie Anspruch auf die Ketuba.<sup class="footnote-marker">50</sup><i class="footnote"> Sowie auf alle Gerechtsame, die aus der Ketuba fliessen.</i> Eine Witwe,<sup class="footnote-marker">51</sup><i class="footnote"> Zur Erklärung dieses Schlusssatzes der Mischna s. Jeb. II, Note 33—37 und IX, Note 22.</i> die einen Hohenpriester, eine Geschiedene oder eine Chaluza, die einen gemeinen Priester, ein weiblicher Bastard oder eine Nethina, die einen Israeliten geheiratet, sowie die Tochter eines Israeliten, die einen Nathin oder einen Bastard geheiratet, haben Anspruch auf die Ketuba.
+
+Chapter 12
+
+Wenn jemand eine Frau heiratet und sie sich von ihm ausbedingt,<sup class="footnote-marker">1</sup><i class="footnote"> Indem der Gatte bei der Eheschliessung ihr verspricht oder auch nachher sich schriftlich verpflichtet.</i> dass<sup class="footnote-marker">2</sup><i class="footnote"> Ed. Lowe liest <span dir="rtl">ופסקה עמו שיזון</span>, R. J. Alfasi und Ms. Or. 567 <span dir="rtl">ופסקה עמו שיהא זן</span>; der Talmud (Ket. 101b) citiert die Mischna: <span dir="rtl"> ופסקה עמו לזון</span>.</i> er ihre Tochter<sup class="footnote-marker">3</sup><i class="footnote"> Die sie von einem andren Manne hat.</i> fünf Jahre lang zu ernähren habe, so ist er verpflichtet sie fünf Jahre lang<sup class="footnote-marker">4</sup><i class="footnote"> Von seiner Eheschliessung an gerechnet.</i> zu ernähren. Wenn sie dann einen andren heiratet<sup class="footnote-marker">5</sup><i class="footnote"> Nachdem sie während jener Zeit von ihrem ersten Gatten geschieden wurde.</i> und sich [auch] von diesem ausbedingt, dass er ihre Tochter fünf Jahre lang zu ernähren habe, so ist [auch] er verpflichtet sie fünf Jahre lang zu ernähren. Es kann der Erste nicht sagen: „wenn<sup class="footnote-marker">6</sup><i class="footnote"> Zu der Häufung der Partikeln in <span dir="rtl">לכשתבא</span> vgl. Jeb. XVI, Note 65.</i> sie zu mir kommt, will ich sie ernähren,“<sup class="footnote-marker">7</sup><i class="footnote"> Da sie aber bei ihrer Mutter und nicht mehr bei mir ist, will ich ihren Unterhalt nicht mehr bestreiten.</i> er muss ihr vielmehr den Unterhalt dorthin bringen, wo die Mutter ist.<sup class="footnote-marker">8</sup><i class="footnote"> Der babyl. Talmud liest <span dir="rtl">למקום אמה</span>, der jerus. Talmud <span dir="rtl">שהיא למקום</span>, die ed. princ. <span dir="rtl">שהיא למקום  אמה</span>. Weiss, Stud, über die Spr. der Mischna, S. 80, vermutet, dass die ursprüngliche Lesart <span dir="rtl">למקום שהיא עם אמה</span> gelautet habe = dorthin, wo sie mit ihrer Mutter weilt; bei dem Vortrage der Mischna sei infolge des Gleichklangs das <span dir="rtl">עם</span> mit der ersten Silbe des nachfolgenden <span dir="rtl">אמה</span> zusammengeflossen und dadurch später ausgefallen.</i> Ebenso können beide [Männer] nicht sagen: „wir wollen sie gemeinsam ernähren,“ es muss vielmehr der eine sie ernähren<sup class="footnote-marker">9</sup><i class="footnote"> Ihr die Naturalien zur Verpflegung geben.</i> und der andre ihr das Geld für den Unterhalt geben.<sup class="footnote-marker">10</sup><i class="footnote"> Und die Tochter kann bestimmen, wer von beiden ihr die Naturalien oder das Kostgeld geben soll; sie hat aber kein Recht von beiden Kostgeld zu verlangen.</i>
+Sobald sie<sup class="footnote-marker">11</sup><i class="footnote"> D. i. die Tochter. Der jerus. Talmud liest <span dir="rtl">ניסת הבת</span>.</i> heiratet, muss ihr der Gatte den Unterhalt<sup class="footnote-marker">12</sup><i class="footnote"> Obgleich die beiden Männer ihrer Mutter ihr noch Kostgeld zu zahlen haben.</i> und jene [Männer] das Geld für den Unterhalt geben.<sup class="footnote-marker">13</sup><i class="footnote"> Und die Verpflichtung der beiden Männer gilt nicht etwa nur für die Zeit, solange sie unverheiratet ist.</i> Wenn jene sterben, so werden ihre Töchter<sup class="footnote-marker">14</sup><i class="footnote"> Die Töchter dieser verstorbenen Männer.</i> von den freien Gütern<sup class="footnote-marker">15</sup><i class="footnote"> Das sind die Güter, die nicht anderweitig veräussert sind.</i> ernährt,<sup class="footnote-marker">16</sup><i class="footnote"> Zur Form s. Ket. XI, Note 2. — Die Töchter können nur auf die freien Güter Anspruch erheben, weil die hypothekarisch belasteten nicht für ihren Unterhalt haften, s. Git. V, 3.</i> sie selbst<sup class="footnote-marker">17</sup><i class="footnote"> Die Stieftochter.</i> aber wird von den [hypothekarisch] belasteten Gütern<sup class="footnote-marker">18</sup><i class="footnote"> Die beliehen oder verkauft sind, vgl. Ket. IX, Note 48.</i> ernährt, weil sie als eine Gläubigerin betrachtet wird.<sup class="footnote-marker">19</sup><i class="footnote"> Dies gilt jedoch nur für den zweiten (in Note 1) genannten Fall, dass nämlich der Mann durch Schuldschein die Verpflichtung übernommen hat sie zu ernähren. Auch ist sie nicht in allen Stücken einem Gläubiger gleich; denn wenn sie z. B. stirbt, so geht ihre Forderung, d. h. ihr Anspruch auf Unterhalt nicht auf ihren Erben über.</i> Die vorsichtigen Männer pflegten [in die Ketuba] einzuschreiben: „ … unter der Bedingung, dass ich deine Tochter fünf Jahre lang ernähren werde, solange du bei mir bist.“<sup class="footnote-marker">20</sup><i class="footnote"> Woraus zu schliessen ist, dass ihre Verpflichtung erlöschen soll, sobald sie durch Scheidung oder Tod getrennt werden.</i>
+Wenn eine Witwe<sup class="footnote-marker">21</sup><i class="footnote"> Die von den Waisen unterhalten wird.</i> erklärt: „ich mag nicht<sup class="footnote-marker">22</sup><i class="footnote"> S. Ket. VI, Note 10.</i> aus dem Hause meines Gatten weichen,“ so können die Erben nicht zu ihr sagen: „kehre in das Haus deines Vaters zurück, und wir werden dich [dort] ernähren,“ sie müssen sie vielmehr in dem Hause ihres Gatten ernähren und ihr eine ihrem Stande entsprechende Wohnung geben.<sup class="footnote-marker">23</sup><i class="footnote"> Auch wenn z. B. das Haus ihres verstorbenen Gatten eingestürzt ist oder dieser kein eigenes Haus besessen, sondern nur eine Wohnung gemietet hatte. Vgl. auch Ket. IV, Note 77.</i> Erklärt sie: „ich mag nicht aus dem Hanse meines Vaters<sup class="footnote-marker">24</sup><i class="footnote"> Zur Form s. Ket. II, Note 61.</i> weichen,“ so können die Erben zu ihr sagen: „wenn du bei uns bleibst, so bekommst du Unterhalt, wenn du aber nicht bei uns bleibst, so bekommst du keinen Unterhalt.“<sup class="footnote-marker">25</sup><i class="footnote"> Denn die Ausgaben für den Unterhalt einer einzelnen Person sind verhältnismässig grösser als die für den gemeinsamen Unterhalt mehrerer Personen. Sie brauchen ihr deshalb nur soviel zu geben, als ihr Unterhalt kosten würde, wenn sie mit ihnen gemeinsam speisen würde. — Dieser Fall ist jedoch nicht mit dem in M. 1 erwähnten zu vergleichen. Denn dort hatte der Mann sich selbst verpflichtet die Tochter seiner Frau zu ernähren, und darum muss er ihr den ganzen Unterhalt dorthin bringen, wo sie weilt; hier ist es aber ein gerichtliches Abkommen, dass die Witwe Anspruch auf Unterhalt hat, wobei es gleichgiltig ist, ob der Mann ihr diesen schriftlich zugesichert hatte oder nicht (Ket. IV, 12), und darum ist die Bestimmung von vornherein so getroffen, dass die Waisen das Mass ihres Unterhalts von ihrem Verbleiben in ihrem Hause abhängig machen.</i> Wenn sie aber einwendet:<sup class="footnote-marker">26</sup><i class="footnote"> Sie wolle darum nicht bei ihnen bleiben.</i> „… weil sie selbst noch ein Kind und auch jene noch Kinder seien,“<sup class="footnote-marker">27</sup><i class="footnote"> Weil sie im Hause ihres Vaters Altersgenossen habe oder weil die Kinder im Hause ihres Gatten noch jung sind und sie fürchte, dass leicht Zwist unter ihnen entstehen könnte.</i> so müssen sie sie ernähren, auch wenn sie im Hause ihres Vaters ist.
+Solange sie im Hause ihres Vaters ist,<sup class="footnote-marker">28</sup><i class="footnote"> Und dort von den Erben unterhalten wird.</i> kann sie jederzeit ihre Ketuba erheben;<sup class="footnote-marker">29</sup><i class="footnote"> Sie kann mit der Forderung der Ketuba warten, so lange es ihr beliebt.</i> so lange sie aber im Hause ihres Gatten ist,<sup class="footnote-marker">28</sup><i class="footnote"> Und dort von den Erben unterhalten wird.</i> kann sie ihre Ketuba nur bis zum Ablauf von 25 Jahren erheben, denn es ist möglich, dass sie in 25 Jahren soviel Mildtätigkeit geübt hat,<sup class="footnote-marker">30</sup><i class="footnote"> Indem sie ihren Nachbarinnen kleine Geschenke, etwa Salz und Brot, auf Kosten der Waisen gegeben.</i> als [dem Betrage] ihrer Ketuba entspricht. Dies sind die Worte des R. Meir, die er im Namen des Rabban Simon, des Sohnes des Gamliel, gesprochen hat.<sup class="footnote-marker">31</sup><i class="footnote"> So im babyl. Talmud. Ed. princ., ed. Lowe, Ms. Or. 567 und R. J. Alfasi lesen <span dir="rtl">משום רבן גמליאל</span>.</i> Die Weisen aber sagen: solange sie im Hause ihres Gatten ist, kann sie jederzeit ihre Ketuba erheben;<sup class="footnote-marker">32</sup><i class="footnote"> Das Nichtfordern ihrer Ketuba ist kein Beweis ihrer Verzichtleistung, sie geniert sich vielmehr nur ihr Recht geltend zu machen, da man sie im Hause ihres Gatten ehrenvoll behandelt hat.</i> solange sie jedoch im Hause ihres Vaters ist, kann sie ihre Ketuba nur bis zum Ablauf von 25 Jahren erheben.<sup class="footnote-marker">33</sup><i class="footnote"> Nach Ablauf dieser Frist verjährt ihr Anspruch auf die Ketuba. So entscheidet auch die Halacha.— Wenn sie jedoch eine Ketuba in Händen hat, verjährt ihr Anspruch niemals, denn wenn sie hätte verzichten wollen, so würde sie ihre Ketuba den Erben bereits ausgehändigt haben.</i> Wenn sie stirbt, müssen ihre Erben binnen 25 Jahren ihre Ketuba mahnen.<sup class="footnote-marker">34</sup><i class="footnote"> Und dann verjährt die Ketuba erst nach 25 Jahren von dem Tage an, da sie sie fordern. Die Erben können jedoch nur dann Anspruch auf die Ketuba erheben, wenn die Mutter vor dem Tode geschworen hat, dass sie sie noch nicht erhalten habe, vgl. Ket. IX, Note 34.</i>
+
+Chapter 13
+
+Zwei Civil-Richter<sup class="footnote-marker">1</sup><i class="footnote"> Die Mischna im babyl. Talmud liest <span dir="rtl">גזרות</span>; der jerus. Talmud hingegen sowie ed. princ. und Ms. Or. 567 lesen <span dir="rtl">גזלות</span>. — <span dir="rtl">גזרה</span> (Dan. 4, 14. 21) = Beschluss, Verordnung, Decret, Norm; demnach wären <span dir="rtl">דיני זרות</span> = Richter, die gesetzliche Bestimmungen zur Handhabung der Justiz im Civil- oder Privatrecht zu treffen hatten. [In einer Boraita (Ket. 105a) findet sich der Ausdruck <span dir="rtl">גוזרי גזרות</span> = Erlasser der Normen.] Unter <span dir="rtl">גזלה</span> ist nicht nur Raub, sondern jede Verletzung fremden Eigentums, jeder unrechtmässige Besitz zu verstehen; demnach wären <span dir="rtl">דיני גזלות</span> = Richter für Fragen des verletzten, gefährdeten Eigentums. Wir haben uns unter jenen Richtern eine Behörde zu denken, die das Centralorgan der Rechtsordnung in Bezug auf das Civilrecht bildete und „deren nächste Aufgabe es war, allgemein giltige Rechtsnormen zu erlassen, die den Richtern als Richtschnur zu dienen hatten“. Diese Behörde hatte ähnliche Funktionen wie die Prätoren bei den Römern, und die Bezeichnung <span dir="rtl">דיני גזלות</span> war ein Terminus, den das Volk geschaffen, dem vor Allem der praktische Zweck vor Augen schwebt, während <span dir="rtl">דיני גזרות</span> die Bezeichnung seitens der leitenden Behörde war, die bei der Verleihung des officiellen Namens auf die staatsrechtliche Stellung Gewicht zu legen hat. So Sidon im Magazin für die Wiss. d. Judent. XVII, 198—218. Nach Grünwald, ibid. XVIII, 60ff. wäre die Wirksamkeit der <span dir="rtl">דיני גזרות</span> treffender mit der der römischen Censoren zu vergleichen. Die Verschiedenheit bei den Benennungen hat im Talmud (Ket. 105a) zu einer Combination beider geführt, <span dir="rtl"> שהיו גוזרין גזרות על גזלות</span> = sie erliessen Bestimmungen betreffs der Verletzung fremden Eigentums. In ähnlichem Sinne sagt Graetz, Monatsschr. XX, S. 539, die <span dir="rtl">דיני גזלות</span> seien „ein Collegium gewesen, welches prophylactisch verhüten sollte, dass in Geldangelegenheiten jemand nicht Unrecht geschehe oder dass seine Gegenpartei nicht einen Raub begehe, ein ständiges Tribunal, welches bündige Entscheidungen (<span dir="rtl">גזרות</span>) in dubiösen Rechtsfällen, in Civilprocessen ungewöhnlicher Art zu treffen hatte“. Nach Weiss, Stud. üb. d. Spr. d. Mischna S. 122 beruht die Verschiedenheit der beiden Bezeichnungen im Wesentlichen auf dem Wechsel zwischen den beiden liquiden Buchstaben <span dir="rtl">ר</span> und <span dir="rtl">ל</span>, wie er auch in der Bibel nicht selten ist, vgl. <span dir="rtl">אלמנות</span> und <span dir="rtl">מזלות ,ארמנות</span> und <span dir="rtl">מזרות</span>. Frankel, Hodeg. in Mischn., S. 62 Anm. 2 hält jedoch diese Annahme für unzulässig, da beide Wörter in ihrer eigentlichen Bedeutung auch im jerus. Talmud vorkommen. Wir haben der Kürze wegen <span dir="rtl">דיני גזרות</span> durch „Civilrichter“ wiedergegeben nach dem Rechtsgebiete, auf dem diese Behörde ihre Tätigkeit entfaltete.</i> gab es in Jerusalem: Admon und Chanan, Sohn Abisaloms.<sup class="footnote-marker">2</sup><i class="footnote"> Der jerus. Talmud, R. J. Alfasi, Tos. Jes. Trani u. R. Ascher lesen <span dir="rtl">אבשלום</span>. Nach Tos. Ket. 104b s. v. <span dir="rtl">שנו</span> muss es jedoch <span dir="rtl">אבישלום</span> heissen, weil (nach Prov. 10, 7) nicht anzunehmen sei, dass jemand diesen biblischen Namen trage, nachdem es im Talmud (Sanh. 103b) heisst, Absalom, der Sohn Davids, habe keinen Anteil an der zukünftigen Welt. <span dir="rtl">אבישלום</span> findet sich I. Kön. 15, 2. 10.</i> Chanan tat zwei, Admon sieben Aussprüche:<sup class="footnote-marker">3</sup><i class="footnote"> Gegen welche die Weisen opponierten.</i> Wenn jemand nach einem fernen Lande<sup class="footnote-marker">4</sup><i class="footnote"> S. Jeb. II, Note 69.</i> gegangen ist und seine Frau Unterhalt fordert, so sagt Chanan: sie braucht erst am Ende,<sup class="footnote-marker">5</sup><i class="footnote"> Wenn der Mann heimkehrt und vor Gericht erklärt, er habe seiner Frau die Alimente zurückgelassen, oder wenn der Gatte stiebt und sie die Auszahlung der Ketuba fordert.</i> aber nicht gleich am Anfang<sup class="footnote-marker">6</sup><i class="footnote"> Wenn sie vor Gericht ihre Ansprüche auf den Unterhalt geltend macht.</i> zu schwören.<sup class="footnote-marker">7</sup><i class="footnote"> Dass sie von dem Vermögen ihres Mannes nichts genommen habe.</i> Die Söhne der Hohenpriester<sup class="footnote-marker">8</sup><i class="footnote"> Ob diese mit dem „Gerichtshof der Priester“ (Ket. I, Note 32a) identisch sind, wie Frankel, Hodeg. in Mischn. S. 61 und Graetz, Monatsschr. 1887, S. 116 ff. meinen, ist nicht erwiesen. Es ist eher anzunehmen, dass die Söhne der Hohenpriester „als Abkömmlinge adliger Geschlechter zusammenhielten und der Schammaitischen Schule zugethan waren“. Admon und Chanan waren Vertreter der Schule Hillels, die das Leben höher stellte als die wenn auch vom Herkommen sanctionierte Rechtsregel, die bei der Beurteilung der concreten Rechtsverhältnisse den Massstab des Individuellen zur Geltung brachte. Ihre Gegner (die „Söhne der Hohenpriester“ und die in den folgenden Mischnas genannten Weisen) sind in der Schule Schammais zu suchen, die am Herkommen und an abstracten Rechtsregeln festhielt und den individuell mannichfach abgestuften Verhältnissen und Umständen die gebührende Berücksichtigung versagte. So Sidon, l. c. S. 217.</i> aber stritten mit ihm und sagten: sie muss sowohl am Anfang<sup class="footnote-marker">9</sup><i class="footnote"> Um vor Gericht ihren Anspruch auf Unterhalt zu bekräftigen.</i> als auch am Ende<sup class="footnote-marker">10</sup><i class="footnote"> Um den Einwand ihres Gatten resp. seiner Erben zu entkräften.</i> schwören. R. Dosa, Sohn des Archinos,<sup class="footnote-marker">11</sup><i class="footnote"> Der jerus. Talmud und Ms. Or. 567 lesen hier <span dir="rtl">ארכינס</span> = Αϱχῖνος, vgl. Ed. III, 1ff. R. Dosa war ein Zeitgenosse der Tempelzerstörung.</i> sprach sich ebenso aus. R. Jochanan, Sohn Sakkai’s, aber sagte: Chanan hat richtig<sup class="footnote-marker">12</sup><i class="footnote"> <span dir="rtl">יפה</span> = gut, richtig, passend (wie Koh. 3, 11) für das sonst in der Bibel übliche <span dir="rtl">טוב</span>. Vgl. Ket. VIII, Note 25.</i> entschieden: „sie braucht nur am Ende zu schwören.“<sup class="footnote-marker">13</sup><i class="footnote"> Und so entscheidet auch die Halacha. In den ersten 3 Monaten nach Entfernung des Gatten jedoch weist man ihr noch keinen Unterhalt zu, da vermutet wird, dass ihr Mann vor der Abreise sein Haus bestellt hat, es sei denn, dass er sie in Unfrieden verlassen hat; Eb. haëser 70, 5.</i>
+Wenn jemand nach einem fernen Lande gegangen ist<sup class="footnote-marker">14</sup><i class="footnote"> Das Gleiche gilt, auch wenn der Gatte sich nicht entfernt hat.</i> und ein Fremder<sup class="footnote-marker">15</sup><i class="footnote"> Oder auch ihr eigener Vater, der nicht verpflichtet ist seine verheiratete Tochter zu ernähren.</i> dessen Frau ernährte, so sagt Chanan: dieser hat sein Geld verloren.<sup class="footnote-marker">16</sup><i class="footnote"> Er hat keinen Anspruch auf Ersatz, da er von dem Gatten keinen Auftrag erhalten hatte. Selbst wenn der Fremde erklärt, er habe die Frau nur darum ernährt, weil ihr Mann dazu verpflichtet sei und er für ihn während seiner Abwesenheit diese Pflicht über- nehmen wollte, verliert er den Anspruch auf Ersatz, da er dem Manne keinen Vermögensvorteil zugewendet, sondern nur verhindert hat, dass dieser Schaden leide. Vgl. auch Ned. IV, 2. Wenn jedoch die Frau sich von einem Dritten in Gegenwart zweier Zeugen Geld zum Zweck des Unterhalts leiht, so hat der Gläubiger den Ersatz von dem Gatten der Frau zu beanspruchen nach der Regel des R. Nathan (Ket. 19a): Wenn A von B eine Mine zu fordern hat und B von C ebenfalls, so hat A das Recht, die Schuld direct von C als dem Schuldner seines Schuldners zu fordern (<span dir="rtl">שעבודא דר׳ נתן</span>). Behauptet dann der Gatte, er habe ihr den Unterhalt zurückgelassen, während die Frau dies bestreitet, so muss er seine Aussage beschwören, und ihr obliegt die Pflicht, sobald sie Witwe oder geschieden wird, dem Gläubiger die Schuld zu bezahlen. Ebenso ist der Gatte frei, wenn sie erklärt hatte, dass sie auf den Unterhalt aus seinem Vermögen verzichte.</i> Die Söhne der Hohenpriester aber stritten mit ihm und sagten: er schwört, wieviel Ausgaben er gehabt hat und erhält sie zurück. R. Dosa, Sohn des Archinos, sprach sich ebenso aus. R. Jochanan, Sohn Sakkai’s, aber sagte: Chanan hat richtig entschieden, er hat sein Geld auf das Geweih eines Hirsches gelegt.<sup class="footnote-marker">17</sup><i class="footnote"> Sprichwörtliche Redensart, um auszudrücken: sein Geld ist unwiderbringlich dahin, als wenn er es auf das Geweih eines Hirsches gelegt hätte, der mit dem Gelde davonläuft. Im Sinne Chanans entscheidet auch die Halacha.</i>
+Admon tat sieben Aussprüche: Wenn<sup class="footnote-marker">18</sup><i class="footnote"> In B. batra IX, 1 ist diese Mischna wiederholt.</i> jemand stirbt und Söhne und Töchter hinterlässt, so sollen, wenn das Vermögen gross ist, die Söhne erben und die Töchter unterhalten werden;<sup class="footnote-marker">19</sup><i class="footnote"> Von den Söhnen, bis jene sich verloben oder mannbar werden (s. Ket. IV, Note 76).</i> wenn aber wenig Vermögen vorhanden ist,<sup class="footnote-marker">20</sup><i class="footnote"> Sodass es für den Unterhalt der Söhne und Töchter nicht ausreicht.</i> so sollen die Töchter unterhalten werden<sup class="footnote-marker">21</sup><i class="footnote"> Zu <span dir="rtl">יזונו</span> vgl. Ket. IV, Note 62.</i> und die Söhne mögen von Thür zu Thür [betteln] gehen.<sup class="footnote-marker">22</sup><i class="footnote"> Ms. Or. 567 liest wie die Mischna B. batra IX, 1 <span dir="rtl">ישאלו</span>. Das Piel <span dir="rtl">הזר</span> = die Runde machen, hin- und hergehen; vgl. Mid. I, 2. — Diese Bestimmung gilt jedoch nur, wenn der Nachlass lediglich für den Unterhalt der Töchter bis zum Mannbarkeitsalter ausreicht; ist jedoch mehr vorhanden, so erhalten die Söhne den Rest.</i> Admon sagt: [der Sohn kann erklären:]<sup class="footnote-marker">22a</sup><i class="footnote"> Diese Worte sind hier zu ergänzen im Sinne von <span dir="rtl">יכול הוא שיאמר</span> in M. 5 if.</i> „Weil ich ein männlicher Spross bin,<sup class="footnote-marker">23</sup><i class="footnote"> Der eigentlich bei der Erbschaft den Vorzug hat, B. batra VIII, 2.</i> soll ich Schaden leiden?“<sup class="footnote-marker">24</sup><i class="footnote"> Es müssen vielmehr Söhne und Töchter gemeinsam aus dem Nachlass unterhalten werden.</i> Da sagte Rabban Gamliel: mir leuchten die Worte Admons ein.<sup class="footnote-marker">25</sup><i class="footnote"> <span dir="rtl">ראה</span> = ersehen, erwählen, für richtig halten; vgl. Abot II, 7. Die Halacha entscheidet jedoch im Sinne des ersten, ungenannten Tanna (<span dir="rtl">ת״ק</span>) gegen Admon, da der Unterhalt der Töchter ein gerichtliches Abkommen ist (Ket. IV, 12) und dieser Teil des Nachlasses gar nicht als Erbschaft an die Söhne fällt.</i>
+Wenn<sup class="footnote-marker">26</sup><i class="footnote"> Diese Mischna findet sich auch Scheb. IV, 3.</i> jemand von seinem Nächsten Krüge Oel fordert<sup class="footnote-marker">27</sup><i class="footnote"> Indem er z. B. sagt: „ich habe 10 Krüge Oel von Dir zu bekommen.“</i> und dieser [leere] Krüge<sup class="footnote-marker">28</sup><i class="footnote"> Über <span dir="rtl">קנקן</span> s. Scheb. VI, Note 34.</i> eingesteht, so sagt Admon: da er einen Teil der Klage<sup class="footnote-marker">29</sup><i class="footnote"> In Scheb. l. c. ist die Lesart: <span dir="rtl">הואיל והודה לו מקצת ממין הטענה</span> = weil er ihm einen Teil von der Art der Klage d. i. des Klageobjekts eingesteht. Ms. Or. 567 hat: <span dir="rtl">הואיל והודה לו מן הטענה</span>, wie der jerus. Talmud zu Scheb. VI, 1 und sonst.</i> zuge- steht,<sup class="footnote-marker">30</sup><i class="footnote"> Die Klage wird dahin verstanden, dass Oel und Krüge gefordert werden.</i> so muss er schwören.<sup class="footnote-marker">31</sup><i class="footnote"> Denn jeder, der dem Kläger einen Teil des Klageobjekts zugesteht (<span dir="rtl">מודה במקצת</span>), ist nach der Thora verpflichtet seine Aussage zu beschwören, s. Scheb. VI, Note 1.</i> Die Weisen aber sagen: das Eingestandene ist nicht von derselben Art wie das Klageobjekt.<sup class="footnote-marker">32</sup><i class="footnote"> Nach den Weisen wird die Klage dahin verstanden, dass nur Oel und zwar in einem Quantum von 10 Krügen gefordert wird. Da nun der Kläger nur Oel fordert, der Beklagte jedoch nur Krüge zugesteht, so betreffen ihre Aussagen ganz verschiedene Gegenstände, wie wenn z. B. A von B Weizen fordert und dieser Gerste zugesteht; in diesem Falle aber ist der Kläger von der Bezahlung auch des von ihm Zugestandenen frei, s. Scheb. VI, Note 31.</i> Da sagte Rabban Gamliel: mir leuchten die Worte Admons ein.<sup class="footnote-marker">33</sup><i class="footnote"> Denn nach R. Gamliel ist der Beklagte auch dann zum Eide verpflichtet, wenn das Zugestandene und das Geforderte nicht von gleicher Art sind. Die Halacha entscheidet auch im Sinne Admons, Ch. ham. 88, 18.</i>
+Wenn jemand seinem Schwiegersohne Geld aussetzt und ihm dann den Fuss entgegenstreckt,<sup class="footnote-marker">34</sup><i class="footnote"> D. h. er verweigert ihm die Zahlung auf verächtliche Weise. Diese Phrase kann bedeuten: er streckt ihm den Fuss entgegen, anstatt ihm die Hand mit der versprochenen Mitgift zu reichen, oder um anzudeuten: hänge mich an meinem Fusse auf, ich habe jetzt nichts, oder (nach Maimon.) = er entzieht sich der Zahlung durch die Flucht, vgl. das deutsche „Fersengeld geben.“ — Er muss seinem Schwiegersohne das Geld in einer Weise zugeeignet haben, dass es dieser, wenn sein Schwiegervater Vermögen besässe, auf gerichtlichem Wege hätte einziehen können, vgl. Ket. VI, Note 11.</i> so wartet sie,<sup class="footnote-marker">35</sup><i class="footnote"> Auf seine Entscheidung, d. h. sie bleibt ledig, und man kann den Schwiegersohn weder zur Eheschliessung noch zur Scheidung zwingen.</i> bis ihr Haupt grau wird.<sup class="footnote-marker">36</sup><i class="footnote"> Die ed. princ. liest <span dir="rtl">עד שתלבין</span>, eigentlich bis sie ihr Haupt weiss werden lässt; zu dieser persönlichen Construction des Hiphil vgl. <span dir="rtl">החשיך</span> = dunkel werden lassen, Sab. XXIII, 3, 4; XXIV, 1. Erub. IV, 10. Der babyl. Talmud, ed. Lowe und Ms. Or. 567 lesen <span dir="rtl">עד שילבין</span> = bis weiss wird, vgl. Jes. 1, 18; Ps. 51, 9. — Nach Maimon, bedeutet dieser Ausdruck: sie wartet, bis ihr Vater sein Versprechen hält.</i> Admon aber sagt: sie kann erklären: „Hätte ich mir selbst das Geld ausgesetzt, so müsste ich freilich warten,<sup class="footnote-marker">37</sup><i class="footnote"> Falls ich nicht zahlen könnte.</i> bis mein Haupt grau wird; nun aber, da mein Vater es für mich ausgesetzt hat, was kann ich thun? Heirate oder entlasse mich.“<sup class="footnote-marker">38</sup><i class="footnote"> Durch Scheidebrief.</i> Da sagte Rabban Gamliel: die Worte Admons leuchten mir ein.<sup class="footnote-marker">39</sup><i class="footnote"> Und so entscheidet auch die Halacha. Hat er sie jedoch heimgeführt, so muss er alle Pflichten gegen sie erfüllen, auch wenn sie nicht imstande ist die von ihr ausgesetzte Summe zu zahlen.</i>
+Wenn jemand ein Feld [einem Andren] streitig macht,<sup class="footnote-marker">40</sup><i class="footnote"> Indem er (A) dem Käufer (B) gegenüber behauptet, dass der Verkäufer (C) das Feld ihm selbst (dem A) gewaltsam fortgenommen habe.</i> während er selbst (in der Kaufurkunde) als Zeuge<sup class="footnote-marker">41</sup><i class="footnote"> Die ed. Lowe, ed. princ. und Ms. Or. 567 lesen <span dir="rtl">עד</span>. Das sog. <span dir="rtl">ב</span> essentiae = „als, in der Eigenschaft“ (vgl. Ex. 6, 3 u. ö.) fehlt in der ed. Lowe stets, in der ed. princ. häufig. Vgl. Sanh. II, 1 <span dir="rtl">עוברין בזה אחר זה</span>.</i> unterschrieben ist, so sagt Admon: er kann erklären: „Der zweite war mir lieber, der erste aber ist härter als er.“<sup class="footnote-marker">42</sup><i class="footnote"> Ich habe die Kaufurkunde nur deshalb unterschrieben und nicht sofort den Einwand erhoben, weil es mir leichter schien, das Feld von Dir (B) als von ihm (C) zurückzubekommen; meine Unterschrift beweist also noch nicht die Giltigkeit jenes Verkaufes.</i> Die Weisen aber sagen: er hat seine Ansprüche verloren.<sup class="footnote-marker">43</sup><i class="footnote"> Auch wenn er Beweise beibringt, dass das Feld ihm gehörte, so hat er doch durch seine Unterschrift bekundet, dass er auf seine Ansprüche verzichtet. So entscheidet auch die Halacha. Wäre er jedoch als einziger Zeuge auf jener Urkunde unterschrieben gewesen, so könnte er wohl den Einwand erheben, indem er sagt, er habe nur deshalb unterschrieben, weil er wusste, dass seine alleinige Unterschrift doch nichts beweisen würde. Ebenso könnte er, wenn er als Richter unterschrieben hätte, sich darauf berufen, dass er sich um den Inhalt der Urkunde als Richter nicht zu kümmern brauchte, sondern nur die Unterschrift der Zeugen zu bestätigen hatte; Ch. ham. 147, 1. 4.</i> Wenn er<sup class="footnote-marker">44</sup><i class="footnote"> Der das Feld für sich reclamiert (A).</i> es für einen Andren als [Grenz-] Zeichen angegeben hat,<sup class="footnote-marker">45</sup><i class="footnote"> Er hatte als Zeuge eine Kaufurkunde unterschrieben, durch die ein Grundstück aus dem Besitze des B in den des C übergehen sollte. In dieser Urkunde war das Grundstück durch Angabe der angrenzenden Felder genau umschrieben, und zu diesen gehörte u. A. auch jenes fragliche Feld, das dort als dem B oder C gehörig bezeichnet war.</i> so hat er [auch] seine Ansprüche verloren.<sup class="footnote-marker">46</sup><i class="footnote"> Auch nach der Ansicht des Admon, weil hier die oben (Note 42) erwähnte Einrede fortfällt. So entscheidet auch die Halacha.</i>
+Wenn jemand nach einem fernen Lande<sup class="footnote-marker">4</sup><i class="footnote"> S. Jeb. II, Note 69.</i> gegangen ist und der Weg zu seinem Felde verloren geht,<sup class="footnote-marker">47</sup><i class="footnote"> Indem einer der Eigentümer der angrenzenden Felder sich des Zugangs zu dem seinen bemächtigt hat.</i> so sagt Admon: er kann auf dem kürzesten Wege [dorthin] gehen.<sup class="footnote-marker">48</sup><i class="footnote"> Er hat das Recht, auch gegen ihren Willen sich einen Weg zu seinem Felde zu bahnen, nur muss dieser so kurz als möglich sein.</i> Die Weisen aber sagen: er muss sich einen Weg [auch] für hundert Mine kaufen<sup class="footnote-marker">49</sup><i class="footnote"> Wenn die angrenzenden Felder mehreren Besitzern gehören, so stimmt Admon mit den Weisen überein, dass er sich einen Weg kaufen muss, da jeder Besitzer den Beweis von ihm fordern kann, dass gerade er den Weg sich angeeignet habe. Umgekehrt stimmen die Weisen mit Admon überein, dass er sich ohne weiteres einen Weg bahnen darf, wenn alle benachbarten Felder einem einzigen Besitzer gehören; denn er kann zu diesem sagen, dass er ihm jedenfalls den Weg fortgenommen habe. Sie streiten nur in dem Falle, dass die angrenzenden Felder einem Besitzer gehören, der sie den verschiedenen Eigentümern abgekauft hat. Admon spricht ihm ein Wegrecht zu, da der verlorene Weg sicherlich im Besitze des jetzigen Besitzers ist. Die Weisen aber sagen, er hat dieses Recht nicht, da der gegenwärtige Besitzer erklären kann: wenn Du Deine Klage zurückziehen willst, so bin ich bereit, Dir einen Weg zu einem besonders billigen Preise zu verkaufen, wenn aber nicht, so werde ich den früheren Besitzern die Kaufurkunden zurückgeben, um den Kauf rückgängig zu machen, und Du wirst dann jedem von diesen den Beweis erbringen müssen, dass gerade er sich Deines Weges bemächtigt habe. Die Halacha entscheidet im Sinne der Weisen.</i> oder er mag durch die Luft fliegen.<sup class="footnote-marker">50</sup><i class="footnote"> <span dir="rtl">יפרח</span>, <span dir="rtl">ܦܪܰܚ</span>, fliegen, in der Mischna wie im Aram. häufig; vgl. Ezech. 13, 20.</i>
+Wenn jemand einen Schuldschein auf seinen Nächsten vorlegt und dieser [eine Urkunde]<sup class="footnote-marker">51</sup><i class="footnote"> Die später datiert ist als der Fälligkeitstermin des Schuldscheins.</i> vorzeigt, wonach jener ihm ein Feld verkauft hat, so sagt Admon: er<sup class="footnote-marker">52</sup><i class="footnote"> Der Käufer.</i> kann erklären: „Wäre ich dir etwas schuldig gewesen, so hättest du dir das Deinige bezahlen lassen, als du mir das Feld verkauftest.“<sup class="footnote-marker">53</sup><i class="footnote"> Und Du hättest mir gewiss das Kaufgeld abgenommen, aber kein Feld verkauft. Da Du aber nicht so gethan hast, so beweist dies, dass ich Dir in Wirklichkeit nichts mehr schuldig war; mein Schuldschein ist vielmehr bezahlt und meine Quittung nur verloren gegangen. Der Schuldner ist daher beglaubt.</i> Die Weisen aber sagen: jener war schlau, denn er verkaufte ihm das Feld nur deshalb, damit er es pfänden kann.<sup class="footnote-marker">54</sup><i class="footnote"> Er sah nämlich, dass der Schuldner seine beweglichen Güter beiseite schaffte; darum verkaufte er ihm vorsichtigerweise das Feld, damit er es nötigenfalls pfänden könne; in Wirklichkeit aber ist nach der Behauptung des Gläubigers die Schuld noch nicht bezahlt. — Nach dem Talmud (Ket. 110a) stimmen die Weisen mit Admon überein, dass der Schuldner im Recht ist, wenn es sich um einen Ort handelt, an dem es Brauch ist, bei einem Verkaufe zuerst dem Verkäufer das Geld zu geben und dann erst dem Käufer die Kaufurkunde auszustellen; denn hier kann der Schuldner mit Fug einwenden: Du hättest Dir das Kaufgeld zurückbehalten und das Document nicht ausstellen sollen. Die Differenz zwischen Admon und den Weisen besteht nur in dem Falle, wenn es sich um einen Ort handelt, wo man zuerst die Urkunde ausstellt und dann erst das Geld zahlt. Admon behauptet auch hier, der Schuldner sei im Recht, denn wenn der Verkäufer wirklich nur in der Absicht das Feld verkauft hätte, damit er im Notfall ein Pfand habe, so hätte er dies ausdrücklich vor Zeugen erklären müssen. Die Weisen aber sagen, der Gläubiger ist im Recht, denn er hat diese ausdrückliche Erklärung nur darum nicht abgegeben, weil er fürchten musste, dass sie dann auch dem Käufer bekannt werden und dieser von dem Geschäfte zurücktreten würde. Die Halacha entscheidet im Sinne der Weisen.</i>
+Wenn zwei Personen Schuldscheine<sup class="footnote-marker">55</sup><i class="footnote"> Von denen der eine später datiert ist als der andre.</i> auf einander vorlegen, so sagt Admon: [der eine<sup class="footnote-marker">56</sup><i class="footnote"> Derjenige, dessen Schuldschein das spätere Datum trägt.</i> kann erklären:]<sup class="footnote-marker">22a</sup><i class="footnote"> Diese Worte sind hier zu ergänzen im Sinne von <span dir="rtl">יכול הוא שיאמר</span> in M. 5 if.</i> „Wenn ich dir etwas schuldig gewesen wäre, wie hättest du dann von mir geliehen?“<sup class="footnote-marker">57</sup><i class="footnote"> Du hättest einfach das Geld von mir fordern sollen, das ich Dir schuldig war. Durch diesen Einwand kann er daher die Forderung des Andren mit Recht anfechten.</i> Die Weisen aber sagen: der eine lässt sich seinen Schuldschein und der andre den seinigen bezahlen.<sup class="footnote-marker">58</sup><i class="footnote"> Nach dem Talmud (ibid.) besteht die Differenz zwischen Admon und den Weisen in dem Falle, dass der zweite Schuldschein das Datum trägt, welches in dem ersten als Fälligkeitstermin angegeben ist. Nach den Weisen sind beide Schuldscheine giltig, denn man braucht eine Schuld erst am Ende des Fälligkeitstages zu bezahlen, und es kann sein, dass der erste Gläubiger sich für diesen Tag von seinem Schuldner Geld geliehen hat, weil man zuweilen auch auf einen Tag eine Anleihe macht. Der Einwand des Zweiten ist darum hinfällig. Admon aber ist der Ansicht, dass es nicht üblich sei, eine Anleihe auf einen Tag zu machen. Die Halacha entscheidet im Sinne der Weisen.</i>
+Drei Provinzen<sup class="footnote-marker">59</sup><i class="footnote"> In Palästina.</i> werden hinsichtlich des Eherechts unterschieden: Judäa, das Transjordanland<sup class="footnote-marker">60</sup><i class="footnote"> Oder Peräa.</i> und Galiläa.<sup class="footnote-marker">61</sup><i class="footnote"> Dieselbe Einteilung findet sich auch Schebiit IX, 2. Die Provinz Samaria ist wohl deshalb nicht mitaufgezählt, weil sie vorzugsweise von Samaritanern bewohnt war, vgl. Vogelstein, die Landwirtschaft in Palästina, S. 7, nicht aber, weil die Mischna die politische Einteilung nicht berücksichtigt, wie Neubauer, géogr. du Talmud, S. 55 meint.</i> Man zwingt [die Frau] nicht von einer Stadt nach einer andren<sup class="footnote-marker">62</sup><i class="footnote"> In einer andren Provinz</i> oder von einer Grossstadt<sup class="footnote-marker">63</sup><i class="footnote"> <span dir="rtl">כרך</span>, von dem im Syrischen und Talmudischen gebräuchlichen <span dir="rtl">כרך</span>, einhüllen, umgeben (vgl. <span dir="rtl">תכריך</span> Esth. 8, 15) = Schloss, Burg, syr. <span dir="rtl">ܟܰܪܟܳܐ</span>. Das unterscheidende Merkmal zwischen <span dir="rtl">כרך</span> und <span dir="rtl">עיר</span> scheint weniger die Festungsmauer (vgl. Meg. I, 1) als die Grösse gewesen zu sein, denn auch <span dir="rtl">עיר</span> konnte mit Mauern umgeben sein, vgl. Arach. IX, 3, Kel. I, 7. Der Targ. Onkelos giebt <span dir="rtl">ערים גדלת ובצרה</span> Deut. 9, 1 mit <span dir="rtl">קרוין רברבן וכריכן</span> wieder; ebenso <span dir="rtl">מבצרים</span> Num. 13, 19 mit <span dir="rtl">כרכין</span>.</i> nach einer andren mitzuziehen, innerhalb derselben Provinz aber zwingt man sie von einer Stadt nach einer andren oder von einer Grossstadt nach einer andren mitzuziehen, nicht aber von einer [kleinern] Stadt nach einer Grossstadt<sup class="footnote-marker">64</sup><i class="footnote"> Weil die Lebensmittel in der Grossstadt teurer sind oder weil hier in der Regel die Dichtigkeit der Bevölkerung eine grössere und daher die Luft nicht so gut ist, wie in kleineren Städten.</i> oder von einer Grossstadt nach einer [kleinern] Stadt.<sup class="footnote-marker">65</sup><i class="footnote"> Weil hier nicht Alles so bequem zu haben ist wie in einer Grossstadt.</i> Man zwingt sie aus einer schlechten Wohnung in eine gute, aber nicht aus einer guten in eine schlechte Wohnung zu ziehen. Rabban Simon, Sohn Gamliels, sagt: auch nicht aus einer schlechten Wohnung in eine gute, weil die gute Wohnung [sie] auf die Probe stellt.<sup class="footnote-marker">66</sup><i class="footnote"> Die Erklärung des Wortes <span dir="rtl">בדק</span> bietet hier einige Schwierigkeit. <span dir="rtl">בדק</span> (verwandt mit <span dir="rtl">בתק</span> Ez. 16, 40) heisst eigentlich „in etwas eindringen, durchbrechen, zerreissen“, vgl. Chul. 105a <span dir="rtl">חזא צינורא דבדקא בארעא</span>, ein Kanal durchbrach sein Feld (Levy, Wtb.). Als denominat. von <span dir="rtl">בדק</span> „Riss, Ritze“ erhält es in der Bibel die Bedeutung „das Baufällige ausbessern“. In der Mischna heisst <span dir="rtl">בדק</span> suchen, Pes. I, 1, untersuchen, prüfen, Sot. V, 1. Danach wäre es in unserer Mischna „erproben, auf die Probe stellen“. Die bessere Wohnung stellt die wirtschaftliche Tüchtigkeit der Frau auf die Probe und gereicht ihr, wenn sie sich nicht bewährt, zum Nachteil. Raschi erklärt es mit <span dir="rtl">בודק את הגוף</span>, „sie stellt die Gesundheit des Körpers auf die Probe, sie schadet ihm“, im Anschluss an die Bemerkung des Talmud (Ket. 110b), dass jede Veränderung der Gewohnheit leicht innere Krankheit nach sich zieht. Im jerus. Talmud (vgl. auch Beresch. rabba Cap. 50) wird der Ausspruch des R. Simon b. G. durch den Hinweis auf Gen. 19, 19 begründet, wo Lot sich sträubt, in das Gebirge zu fliehen, obschon er im Thale von Sodom lebte und die Luft im Gebirge eine reinere und freiere ist. Vielleicht ist hier auch ein Wortspiel (<span dir="rtl">בדק</span> und <span dir="rtl">תדבקני</span>) beabsichtigt, vgl. M. Schwab, talm. de Jérus. z. St.</i>
+Alle kann man zwingen nach Palästina zu ziehen,<sup class="footnote-marker">67</sup><i class="footnote"> Selbst aus einer schönen in eine schlechte Wohnung und selbst aus einer Stadt, die grösstenteils von Juden bewohnt wird, nach einer Stadt, deren Einwohner zumeist Heiden sind.</i> aber niemand [kann man zwingen von dort] fortzuziehen; alle kann man zwingen nach Jerusalem zu ziehen, aber niemand [kann man zwingen von dort] fortzuziehen, seien es Männer oder Frauen<sup class="footnote-marker">68</sup><i class="footnote"> Es kann der Mann die Frau und die Frau den Mann zwingen, den Wohnsitz nach Palästina resp. nach Jerusalem zu verlegen. Wenn die Frau sich dessen weigert, so kann er sie ohne Auszahlung der Ketuba entlassen; wenn der Mann sich dessen weigert, so kann sie die Auszahlung der Ketuba und die Scheidung verlangen.</i> (A. L. oder Sklaven).<sup class="footnote-marker">69</sup><i class="footnote"> Ms. Or. 567 hat diesen Zusatz, der Talmud nicht. Indess geht schon aus dem Talmud (Ket. 110 b) hervor, dass auch diese Lesart bestanden hat. — Der Herr kann selbst seinen hebräischen Sklaven zwingen nach Palästina mitzuziehen, und selbst seinen kanaanitischen Sklaven kann er nicht zwingen, aus Palästina fortzuziehen, weil man für die Besiedelung des heiligen Landes Sorge trug.</i> Wenn jemand eine Frau in Palästina geheiratet hat und sich von ihr in Palästina scheiden lässt, so zahlt er ihr [die Ketuba] in palästinensischem Gelde aus.<sup class="footnote-marker">70</sup><i class="footnote"> Obgleich in andren Gegenden, z. B. Kappadocien das Geld schwerer und wertvoller war. Er darf aber nicht weniger als 200 resp. 100 Denar der Frau auszahlen, s. Ket. V, Note 8.</i> Wenn jemand eine Frau in Palästina geheiratet hat und sich von ihr in Kappadocien<sup class="footnote-marker">71</sup><i class="footnote"> Ed. Lowe hat <span dir="rtl">קפודקיא</span>.</i> scheiden lässt, so zahlt er ihr [die Ketuba] in palästinensischem Gelde aus. Wenn jemand eine Frau in Kappadocien geheiratet hat und sich von ihr in Palästina scheiden lässt, so zahlt er ihr [die Ketuba] in palästinensischem Gelde aus.<sup class="footnote-marker">72</sup><i class="footnote"> Weil die Ketuba eine rabbinische Institution ist, hat man es mit der Münzsorte nicht so streng genommen.</i> Rabban Simon, Sohn Gamliels, aber sagt: er zahlt ihr [die Ketuba] in kappadocischem Gelde aus.<sup class="footnote-marker">73</sup><i class="footnote"> Nach R. Simon b. G. ist die Ketuba eine Institution der Thora (vgl. Ket. Einleitung, S. 93); sie muss daher wie jeder Schuldschein in dem Gelde ausgezahlt werden, welches an dem Ausstellungsorte gangbare Münze ist. Die Halacha entscheidet jedoch nicht in seinem Sinne; vgl. auch Ket. I, Note 9.</i> Wenn<sup class="footnote-marker">74</sup><i class="footnote"> Der folgende Satz ist nicht mehr ein Ausspruch des R. Simon b. G., sondern die übereinstimmende Ansicht aller Weisen.</i> jemand eine Frau in Kappadocien geheiratet hat und sich auch in Kappadocien von ihr scheiden lässt, so zahlt er ihr [die Ketuba] in kappadocischem Gelde aus.
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+Mishnah Ketubot
+משנה כתובות
+Mishnah Yomit by Dr. Joshua Kulp
+http://learn.conservativeyeshiva.org/mishnah/
+
+Mishnah Ketubot
+
+
+
+Chapter 1
+
+A virgin is married on the fourth day [of the week] and a widow on the fifth day, for twice in the week the courts sit in the towns, on the second day [of the week] and on the fifth day, so that if he [the husband] had a claim as to the virginity [of the bride] he could go early [on the morning of the fifth day of the week] to the court.
+A virgin her kethubah is two hundred [zuz], and a widow a maneh (100. A virgin, who is a widow, [or] divorced, or a halutzah from betrothal her kethubah is two hundred [zuz], and there is upon her a claim of non-virginity. A female proselyte, a woman captive, and a woman slave, who have been redeemed, converted, or freed [when they were] less than three years and one day old their kethubah is two hundred [zuz] there is upon them a claim of non-virginity.
+When an adult has had sexual intercourse with a young girl, or when a small boy has had intercourse with an adult woman, or a girl who was injured by a piece of wood  [in all these cases] their kethubah is two hundred [zuz], the words of Rabbi Meir. But the Sages say: a girl who was injured by a piece of wood her kethubah is a maneh.
+A virgin, who was a widow, a divorcee, or a halutzah from marriage her kethubah is a maneh, and there is no claim of non-virginity upon her. A female proselyte, a woman captive and a woman slave, who have been redeemed, converted, or freed [when they were] more than three years and one day old their kethubah is a maneh, and there is no claim of non-virginity upon her.
+He who eats with his father-in-law in Judea without the presence of witnesses cannot raise a claim of non-virginity against his wife because he has been alone with her. It is the same whether [the woman is] an Israelite widow or a priestly widow her kethubah is a maneh. The court of the priests collected for a virgin four hundred zuz, and the sages did not protest.
+If a man marries a woman and does not find her to be a virgin: She says, “After you betrothed me I was raped, and so your field has been washed away” And he says, “No, rather [it occurred] before I betrothed you and my acquisition was a mistaken acquisition” Rabban Gamaliel and Rabbi Eliezer say: she is believed. Rabbi Joshua says: We do not live by her mouth, rather she is in the presumption of having had intercourse before she was betrothed and having deceived him, until she brings proof for her statement.
+She says, “I was struck by a piece of wood”, And he says, “No, you, rather you have been trampled by a man” Rabban gamaliel and Rabbi Eliezer say: she is believed, And Rabbi Joshua says: We do not live by her mouth, rather she is in the presumption of having been trampled by a man, until she brings proof for her statement.
+They saw her talking with someone in the marketplace, and they said to her, “What sort of a man is he?” [And she answered, “He is] the so-and-so and he is a priest” Rabban Gamaliel and Rabbi Eliezer say: she is believed, And Rabbi Joshua says: we do not live by her mouth, rather she is in the presumption of having had relations with a natin or a mamzer, until she brings proof for her statement.
+She was pregnant and they said to her, “What is the nature of this fetus?’ [And she answered, “It is] from so-and-so and he is a priest.” Rabban Gamaliel and Rabbi Eliezer say: she is believed, And Rabbi Joshua says: we do not live by her mouth, rather she is in the presumption of having had relations with a natin or a mamzer, until she brings proof for her statement.
+Rabbi Yose said: it happened that a young girl went down to draw water from a spring and she was raped. Rabbi Yohanan ben Nuri said: if most of the inhabitants of the town marry [their daughters] into the priesthood, this [girl] may [also] marry into the priesthood.
+
+Chapter 2
+
+A woman became a widow or was divorced. She says, “I was a virgin when you married me” and he says, “Not so, rather you were a widow when I married you”, If there are witnesses that she went out with a hinuma, and with her head uncovered, her ketubah is two hundred [zuz.] Rabbi Yohanan ben Beroka says: the distribution of roasted ears of corn is also evidence.
+And Rabbi Joshua admits that, if one says to his fellow, “This field belonged to your father and I bought it from him”, he is believed, for the mouth that forbade is the mouth that permitted. But if there are witnesses that it belonged to his father and he says, “I bought it from him”, he is not believed.
+If witnesses said, “This is our handwriting, but we were forced, [or] we were minors, [or] we were disqualified witnesses” they are believed. But if there are witnesses that it is their handwriting, or their handwriting comes out from another place, they are not believed.
+[If] one witness says, “This is my handwriting and that is the handwriting of my fellow”, and the other [witness] says, “This is my handwriting and that is the handwriting of my fellow”, they are believed. [If] one says, “This is my handwriting” and the other says, “This is my handwriting” they must join to themselves another [person], the words of Rabbi [Judah Hanasi]. But the Sages say: they need not join to themselves another [person], rather a person is believed to say, “this is my handwriting.
+If a woman says, “I was married and I am divorced”, she is believed, for the mouth that forbade is the mouth that permitted. But if there are witnesses that she was married, and she says, “I am divorced”, she is not believed. If she says, “I was taken captive but I have remained clean”, she is believed, for the mouth that forbade is the mouth that permitted. But if there are witnesses that she was taken captive and she says, “I have remained clean” she is not believed. But if the witnesses came after she had married, she shall not go out.
+Two women were taken captive: one says, “I was taken captive and I am pure”, and the other one says, “I was taken captive and I am pure”-- they are not believed. But when they testify regarding one another, they are believed.
+And likewise two men, [if] one says, “I am a priest”, and the other says, “I am a priest”, they are not believed. But when they testify about one another, they are believed.
+Rabbi Judah says: one does not raise [a person] to the priesthood through the testimony of one witness. Rabbi Elazar says: When is this true? When there are people who object; but when there are no people who object, one raises [a person] to the priesthood through the testimony of one witness. Rabban Shimon ben Gamaliel says in the name of Rabbi Shimon the son of the assistant chief of priests: one raises [a person] to the priesthood through the testimony of one witness.
+A woman was imprisoned by non-Jews: if for the sake of money, she is permitted to her husband, and if in order to take her life, she is forbidden to her husband. A town that has been conquered by siege-troops: all the priests’ wives who are in it are prohibited [from their husbands]. If they have witnesses, even a slave, even a female slave, they are believed. However, no one is believed as to himself. Rabbi Zechariah ben Ha-katzav said: “By this temple! Her hand did not move out of my hand from the time that the non-Jews entered Jerusalem until they departed.” They said to him: “No one may testify concerning himself.”
+The following are believed to testifying when they are grown-up about what they saw when they were minors:A person is believed to say “This is the handwriting of my father”, “This is the handwriting of my teacher”, “This is the handwriting of my brother”; “I remember that that woman went out with a hinuma and an uncovered head”; “That that man used to go out from school to immerse in order to eat terumah”; “That he used to take a share with us at the threshing floor”; “That this place was a bet ha-peras”; “That up to here we used to go on Shabbat”; But a man is not believed when he says: “So-and-so had a path in this place”; “That man had a place of standing up and eulogy in this place”.
+
+Chapter 3
+
+These are girls to whom the fine is due:If one had intercourse with a mamzeret, a netinah, a Samaritan; Or with a convert, a captive, or a slave-woman, who was redeemed, converted, or freed [when she was] under the age of three years and one day. If one had intercourse with his sister, with the sister of his father, with the sister of his mother, with the sister of his wife, with the wife of his brother, with the wife of the brother of his father, or with a woman during menstruation, he has to pay the fine, [for] although these are punishable through kareth, there is not, with regard to them, a death [penalty inflicted] by the court.
+And in the following cases there is no fine:If a man had intercourse with a female convert, a female captive or a slave-woman, who was redeemed, converted or freed after the age of three years and a day. Rabbi Judah says: a female captive who was redeemed is considered to be in her state of holiness (a virgin) even if she is of majority age. A man who had intercourse with his daughter, his daughter's daughter, his son's daughter, his wife's daughter, her son's daughter or her daughter's daughter does not pay the fine, because he forfeits his life, for his death is in the hands of the court, and he who forfeits his life pays no monetary fine for it is said, “And yet no other damage ensues he shall be fined” (Exodus 21:2.
+A girl who was betrothed and then divorced Rabbi Yose the Galilean says: she does not receive a fine. Rabbi Akiva says: she receives the fine and the fine belongs to her.
+The seducer pays three forms [of compensation] and the rapist four. The seducer pays compensation for embarrassment and blemish and the fine; The rapist pays an additional [form of compensation] in that he pays for the pain. What [is the difference] between [the penalties of] a seducer and those of a rapist? The rapist pays compensation for the pain but the seducer does not pay compensation for the pain. The rapist pays immediately but the seducer [pays only] if he dismisses her. The rapist must “drink out of his pot” but the seducer may dismiss [the girl] if he wishes.
+What is meant by “he must drink out of his pot”?Even if she is lame, even if she is blind and even if she is afflicted with boils [he may not dismiss her]. If she was found to have committed a licentious act or was unfit to marry an Israelite he may not continue to live with her, for it is said, “And she shall be for him a wife”(Deut. 22:29) a wife that is fit for him.
+An orphan who was betrothed and then divorced Rabbi Elazar says that one who seduces her is exempt but one who rapes her is liable [to pay the fine].
+How is [the compensation that is paid for] embarrassment [reckoned]? It all depends on the status of the offender and the offended. How is [the compensation that is paid for] blemish [reckoned]? She is regarded as if she were a slave to be sold in the market place [and it is estimated] how much she was worth then and how much she is worth now. The fine is the same for all. And any sum that is fixed in the Torah remains the same for all.
+Wherever there is the right of sale there is a fine and wherever there is a fine there is no right of sale. In the case of a minor there is the right of sale and there is no fine; In the case of a young woman there is a fine but no right of sale. In the case of a girl who has reached majority age there is no right of sale and there is no fine.
+He who declares, “I seduced the daughter of so-and-so” must pay compensation for embarrassment and blemish on his own admission but need not pay the fine. He who declares, “I have stolen” must make restitution for the principal on his own evidence but need not repay double, fourfold or fivefold. [He who declares,] “My ox has killed so-and-so” or “the ox of so-and-so” must make restitution on his own evidence. [If he said] “My ox has killed the slave of so-and-so” he need not make restitution on his own evidence. This is the general rule: whoever pays more than the actual cost of the damage he has done need not pay it on his own evidence.
+
+Chapter 4
+
+If a young girl was seduced [the compensation for] her embarrassment and blemish and the fine belong to her father; [and the compensation for] pain in the case of one who was raped. If the girl’s case was tried before her father died [all the forms of compensation] are her father’s. If her father [subsequently] died they are her brothers’. If her father died before her case was tried they are hers. If her case was tried before she became of majority age [all forms of compensation] are her father’s. If her father [subsequently] died they are her brothers’. If she became of majority age before her case was tried they are hers. Rabbi Shimon says if her father died before she could collect [the payments] they belong to her. Her handiwork and anything she finds, even if she had not collected [the proceeds] belong to her brothers if her father died.
+If a man gave his daughter in betrothal and she was divorced, [and then] he gave her [again] in betrothal and she was widowed, her ketubah belongs to him. If he gave her in marriage and she was divorced [and then] he gave her [again] in marriage and she was left a widow, her ketubah belongs to her. Rabbi Judah said: the first belongs to her father. They said to him: as soon as he gives her in marriage, her father loses all control over her.
+The daughter of a convert who converted together with her mother and then committed an act of fornication is subject to the penalty of strangulation. She is not [stoned] at the door of her father’s house nor [does her husband pay the] hundred sela’. If she was conceived in unholiness but her birth was in holiness she is subject to the penalty of stoning. She is not [stoned] at the door of her father’s house nor [does her husband pay the] hundred sela’. If she was both conceived and born in holiness she is regarded as a daughter of Israel in all respects. A girl who has a father but no door of her father’s house; or a door of her father’s house but no father, is subject to the penalty of stoning [the verse did not state] “the opening of her father’s house” (Deut. 22:21) except as a precept.
+A father has authority over his daughter in her betrothal [whether it was effected] by money, document or intercourse. He is entitled to anything she finds, to her handiwork and to annul her vows. He receives her get but he has no usufruct [from her property] during her lifetime. When she marries, the husband surpasses him [in his rights] in that he has usufruct during her lifetime. And he is obligated to feed her, to pay a ransom for her and to provide for her burial. Rabbi Judah says: even the poorest man in Israel must provide no less than two flutes and one lamenting woman.
+She remains in the domain of her father until she enters the domain of her husband [by going into the bridal chamber] at marriage. If her father delivered her to the agents of the husband she passes into the domain of her husband. If her father went with the husband’s agents or if the father’s agents went with the husband’s agents she remains in the domain of her father. If her father’s agents delivered her to the husband’s agents she passes into the domain of her husband.
+A father is not obligated to maintain his daughter. This exposition was made by Rabbi Elazar ben Azariah in front of the sages in the vineyard of Yavneh: “The sons shall inherit [their mother’s kethubah] and the daughters shall be maintained [out of their father’s estate” just as the sons do not inherit except after the death of their father, so the daughters are not maintained except after the death of their father.
+If he did not write a kethubah for her, a virgin still collects two hundred zuz and a widow one mane, because it is a condition laid down by court. If he assigned to her in writing a field that was worth one mane instead of the two hundred zuz and did not write for her, “All property that I possess is a lien for your ketubah”, he is liable [for the full amount] because it is a condition laid down by the court.
+If he did not write for her, “if you are taken captive I will ransom you and take you again as my wife”, or in the case of a priest’s wife, “I will restore you to your people”, he is liable [to carry out these obligations], because it is a condition laid down by court.
+If she was taken captive he is obligated to ransom her; And if he said, “Here is her get and her ketubah, let her ransom herself”, he is not allowed [to act accordingly]. If she was injured it is his duty to provide for her medical treatment; And if he said, “Here is her get and her ketubah, let her heal herself”, he is allowed [to act accordingly].
+If he did not write for her, “The male children that will be born from our marriage shall inherit the money of your ketubah over and above their shares with their brothers”, he is nevertheless liable, because [this clause] is a condition laid down by the court.
+If he did not write for her, “the female children that I will have from you will dwell in my house and be maintained out of my estate until they are taken in marriage”, he is nevertheless liable, because [this clause] is a condition laid down by the court.
+If he did not write for her, “You shall live in my house and be maintained from my estate throughout the duration of your widowhood”, he is nevertheless liable, because [this clause] is a condition laid down by the court. Thus did the men of Jerusalem write. The men of Galilee wrote as did the men of Jerusalem. The men of Judea used to write: “Until the heirs wish to pay you your ketubah”. Therefore if the heirs wish to, they may pay her her ketubah and dismiss her.
+
+Chapter 5
+
+Although [the Sages] have said: a virgin collects two hundred and a widow one maneh, if he wishes to add, even a hundred maneh, he may do so.If she was widowed or divorced, either after betrothal or after marriage, she is entitled to collect the entire amount. Rabbi Elazar ben Azaryah says: [a woman widowed or divorced] after marriage receives the entire amount; After betrothal [but before marriage], a virgin collects two hundred zuz and a widow only one maneh, for the man wrote her [the additional amount] in order to marry her. Rabbi Judah says: if he wishes he may write for a virgin a document for two hundred zuz and she writes “I have received from you a maneh”, or for a widow [he may write a document for] a maneh and she writes, “I have received from you fifty zuz”. Rabbi Meir says: Any man who gives a virgin less than two hundred zuz or a widow less than a maneh is engaging in licentious sex.
+A virgin is given twelve months from the [time her intended] husband claimed her, [in which] to prepare herself for marriage. Just as [such a period] is given to the woman, so is it given to the man to prepare himself. A widow is given thirty days. If the time has come and they were not married they are entitled to receive maintenance from the man’s estate and [if he is a priest] they may eat terumah. Rabbi Tarfon says: They give her [all of her food] in terumah. Rabbi Akiva says: One half unconsecrated food and one half terumah.
+A yavam [who is a priest] does not allow [his sister-in-law] to eat terumah. If she had spent six months waiting for her husband and six months waiting for the yavam, or even [if she spent] all of them waiting for her husband less one day waiting for the yavam, or all of them waiting for the yavam less one day waiting for her husband, she may not eat terumah. This [was the ruling according to] the first mishnah. The court that followed afterwards ruled: a woman may not eat terumah until she has entered the bridal chamber.
+If a man consecrated his wife’s handiwork, she continues to work and to consume [that which she makes]. [Concerning the] surplus: Rabbi Meir says: it is consecrated. Rabbi Yohanan Hasandlar says: it is unconsecrated.
+The following are the kinds of work which a woman must perform for her husband: Grinding, Baking, If she brought one slave-woman into the marriage she need not grind or bake or wash. Washing, Rabbi Eliezer says: even if she brought him a hundred slave-women he may compel her to work in wool; for idleness leads to unchastity. Cooking, Nursing her child, Preparing his bed, And working in wool. [If she brought] two slave-women, she need not cook or nurse her child. If three, she need not prepare his bed or work in wool. If four, she may lounge in an easy chair. Rabban Shimon ben Gamaliel says: if a man forbade his wife under a vow to do any work he must divorce her and give her kethubah to her for idleness leads to insanity.
+A man forbade himself by vow from having intercourse with his wife: Beth Shammai says: two weeks; Beth Hillel says: one week. Students may go away to study Torah, without the permission [of their wives for a period of] thirty days; workers for one week. The times for conjugal duty prescribed in the torah are: For independent men, every day; For workers, twice a week; For donkey-drivers, once a week; For camel-drivers, once in thirty days; For sailors, once in six months. These are the words of Rabbi Eliezer.
+If a wife rebels against her husband her ketubah is reduced by seven denarii a week. Rabbi Judah says: seven tropaics. How long does he continue to reduce? Until the amount of her ketubah. Rabbi Yose says: he may continue to reduce, and if she receives an inheritance he may collect from it. Similarly, if a husband rebels against his wife, an addition of three denarii a week is made to her ketubah. Rabbi Judah said: three tropaics.
+If a man provides for his wife through an agent, he must give her [every week] not less than two kavs of wheat or four kavs of barley. Rabbi Yose said: only Rabbi Ishmael, who lived near Edom, granted her a supply of barley. He must also give her half a kav of pulse and half a log of oil; and a kav of dried figs or a maneh of pressed figs, and if he has no [such fruit] he must supply her with a corresponding quantity of other fruit. He must also provide her with a bed, a mattress and a mat. He must also give her a hat for her head and a girdle for her loins; shoes, from festival to festival; and clothing worth fifty zuz every year. She is not to be given new [clothes] in the summer or worn-out clothes in the winter, but must be given clothes worth fifty zuz during the winter, and she wears them when they are worn-out during the summer; and the worn-out clothes remain her property.
+He must also give her [every week] a silver ma'ah for her [other] needs and she is to eat with him every Friday eve. If he does not give her a silver ma'ah for her other needs, her handiwork belongs to her. And what [is the quantity of work that] she must do for him? The weight of five sela’s of warp in Judea, which amounts to ten sela's in Galilee, or the weight of ten sela's of woof in Judea, which amounts to twenty sela's in Galilee. If she was nursing, her handiwork is reduced and her maintenance is increased. All this applies to a poor person in Israel, but in the case of a more respectable [husband] all is fixed according to his dignity.
+
+Chapter 6
+
+A wife’s find and her handiwork belong to her husband. And [concerning] her inheritance: He has the usufruct during her lifetime. [Any compensation for] an embarrassment or blemish [that may have been inflicted upon] her belongs to her. Rabbi Judah ben Batera says: [if the embarrassment or blemish was inflicted upon her] on a hidden place [on her body] she receives two-thirds while he receives one-third; if on an open place [on her body] he receives two-thirds and she receives one-third. His share is to be given to him immediately, but with hers land is to be bought and he enjoys the usufruct.
+If a man agreed to give a fixed sum of money to his son-in-law and his son-in-law died: the Sages say that he may say “I was willing to give to your brother but I am unwilling to give to you.”
+If a woman agreed to bring her husband one thousand denarii he must agree to give her a corresponding sum of fifteen maneh. As a corresponding sum for appraised goods, he agrees to give one-fifth less. [If a husband is requested to enter in his wife's ketubah] “goods assessed at one maneh”, and these are in fact worth a maneh, he only [must agree to] a maneh. [Otherwise, if he is requested to enter in the ketubah:] “goods assessed at a maneh”, his wife must give him thirty-one sela and a denar, and if “at four hundred”, she must give [him goods valued at] five hundred. Whatever a bridegroom agrees to give [his wife in her ketubah] he writes one fifth less [than the appraised value].
+If a woman agreed to bring him cash, every sela’ counts as six denarii. The bridegroom must accept upon himself [to give his wife] ten denarii for her [perfume] basket for call maneh [which she brings as dowry]. Rabban Shimon ben Gamaliel said: in all matters the local usage shall be followed.
+If a man gives his daughter in marriage without specifying any conditions, he must give her not less than fifty zuz. If [the father] cut a deal [with the husband] that he would take her naked [i.e. without a dowry], the husband may not say “When I have taken her into my house I shall clothe her with clothes of my own”, rather he must provide her with clothing while she is still in her father’s house. Similarly if an orphan is given in marriage she must be given not less than fifty zuz. If [charity] funds are available she is to be provided in accordance with the dignity of her position.
+If an orphan was given in marriage by her mother or her brothers with her consent and they gave her a dowry of a hundred, or fifty zuz, she may, when she reaches majority age, legally claim from them the amount that was due to her. Rabbi Judah says: if the father had given his first daughter in marriage, the second must receive as much as the first. The Sages say: sometimes a man is poor and becomes rich or rich and becomes poor. Rather the estate should evaluated and [the appropriate amount] given to her.
+If a man deposited a sum of money with an agent for his daugher, and [after she was betrothed] she says, “I trust my husband”, the trustee must act in accordance with the condition of his trust, the words of Rabbi Meir. Rabbi Yose says: were [the trust] a field and she wished to sell it, it would be as if it was sold immediately! To whom does this apply? To [a daughter] who has reached majority age, but in the case of a minor, there is no validity at all to the act of a minor.
+
+Chapter 7
+
+If a man forbade his wife by vow to have any benefit from him, for thirty days, he may appoint a provider, but if for a longer period he must divorce her and give her the ketubah. Rabbi Judah ruled: if he was an Israelite he may keep her [as his wife, if the vow was] for one month, but must divorce her and give her the ketubah [if it was for] two months. If he was a priest he may keep her [as his wife, if the vow was] for two months, but must divorce her and give her the ketubah [if it was for] three.
+If a man forbade his wife by vow from tasting any kind of produce he must divorce her and give her the ketubah. Rabbi Judah ruled: if he was an Israelite he may keep her [as his wife, if the vow was] for one day, but must divorce her and give her the ketubah [if it was for] two days. If he was a priest he may keep her [as his wife, if the vow was] for two days, but must divorce her and give her the ketubah [if it was for] three.
+If a man forbade his wife by vow that she should not adorn herself with any type of adornment he must divorce her and give her the ketubah. Rabbi Yose says: [this refers] to poor women if no time limit is given, and to rich women [if the time limit is] thirty days.
+If a man forbade his wife by vow that she may not go to her father’s house: --When the father lives with her in the same town, the husband may retain [her as his wife, if the prohibition was for] one month; but if for two months he must divorce her and give her the ketubah. --When the father lives in another town, the husband may retain [her as his wife, if the prohibition was for] one festival, but if for three festivals, he must divorce her and give her the ketubah.
+If a man forbade his wife by vow from visiting a house of mourning or a house of feasting, he must divorce her and give her the ketubah, because he has closed [peoples doors] against her. If he claims [that his vow] was due to some other cause he is permitted [to forbid her]. If he said to her: “[There shall be no prohibition] provided you tell so-and-so what you have told me” or “what I have told you” or “that you will fill and pour out in the garbage”, he must divorce her and give her the ketubah.
+These leave [their marriage] without their ketubah: A wife who transgresses the law of Moses or Jewish law. And what is the law of Moses? Feeding her husband with untithed food, having intercourse with him while in the period of her menstruation, not separating dough offering, or making vows and not fulfilling them. And what is Jewish practice? Going out with her head uncovered, spinning wool in the marketplace or conversing with every man. Abba Shaul says: also one who curses her husband’s parents in his presence. Rabbi Tarfon says: also one who has a loud voice. And who is regarded as one who has a loud voice? A woman whose voice can be heard by her neighbors when she speaks inside her house.
+If a man betrothed a woman on condition that she was under no vows and she was found to be under vows, she is not betrothed. If he married her without making any conditions and she was found to be under vows, she leaves without her ketubah. [If a woman was betrothed] on condition that she has no bodily defects, and she was found to have defects, she is not betrothed. If he married her without making any conditions and she was found to have defects, she leaves without her ketubah. All defects which disqualify priests also disqualify women.
+If she had bodily defects while she was still in her father’s house, her father must produce proof that these defects arose after she had been betrothed and that [consequently] it was the husband’s field that was flooded. If she was brought into her husband’s domain, [and the defects were discovered there] the husband must produce proof that these defects existed before she had been betrothed and [that consequently] his bargain was made in error the words of Rabbi Meir. The Sages say: To what does this apply? Only to concealed defects; but with regard to defects that are exposed he cannot make any claim. And if there was a bath-house in the town he cannot make any claim even about concealed defects, because he [is assumed to have had her] examined by his female relatives.
+A man in whom defects have arisen [after marriage] cannot be forced to divorce [his wife]. Rabban Shimon ben Gamaliel said: To what does this apply: to minor defects, but with regard to major defects he can be forced to divorce her.
+These are the ones who are forced to divorce [their wives]: one who is afflicted with boils, one who has a polypus, a gatherer [of dog feces for the treatment of hides], a coppersmith or a tanner whether they were [in such a condition] before they married or whether they arose after they had married. And concerning all these Rabbi Meir said: although the man made a condition with her [that she accept him despite these defects] she may nevertheless say, “I thought I could accept him, but now I cannot accept him.” The Sages say: she must accept [such a person] against her will, the only exception being a man afflicted with boils, because she [by her intercourse] will enervate him. It once happened at Sidon that a tanner died, and he had a brother who was also a tanner. The Sages said: she may say, “I was able to accept your brother but I cannot accept you.”
+
+Chapter 8
+
+If a woman came into the possession of property before she was betrothed, Bet Shammai and Bet Hillel agree that she may sell it or give it away and her act is legally valid. If she came into the possession of property after she was betrothed, Bet Shammai says: she may sell it, and Beth Hillel says: she may not sell it. Both agree that if she had sold it or given it away her act is legally valid. Rabbi Judah said: they argued before Rabban Gamaliel, “Since the man acquires the woman does he not also acquire her property?” If she came into the possession of property after she was married, both agree that, even if she had sold it or given it away, the husband may seize it from the buyers. [If she came into possession] before she married and then she married, Rabban Gamaliel says: if she sold it or gave it away her act is legally valid. Rabbi Hanina ben Akavya said: they argued before Rabban Gamaliel, “Since the man acquires the woman does he not also gain acquires her property?” He replied, “We are embarrassed with regard to her new possessions and you wish to roll over on us her old ones as well?”
+Rabbi Shimon distinguishes between one kind of property and another: Property that is known to the husband [the wife] may not sell, and if she has sold it or given it away her act is void; [Property] which is unknown to the husband she may not sell, but if she has sold it or given it away her act is legally valid.
+[If a married woman] came into the possession of money, land should be bought with the money and the husband is entitled to the usufruct. [If she came into the possession of] produce that was detached from the ground, land should be bought and the husband is entitled to the usufruct. [If it was] produce attached to the ground Rabbi Meir says, the land is to be valued as to how much it is worth with the produce and how much without the produce, and with the difference land should be bought and the husband is entitled to the usufruct. The Sages say: produce attached to the ground belongs to the husband and produced detached from it belongs to the wife; [with the proceeds from the latter] land should be bought and the husband is entitled to the usufruct.
+Rabbi Shimon says: In respect to that in which the husband is at an advantage when he marries his wife he is at a disadvantage when he divorces her and in respect to that in which he is at a disadvantage when he marries her he is at an advantage when he divorces her. Produce which is attached to the ground is the husband’s when he marries his wife and hers when he divorces her, Produce that is detached from the ground is hers when she marries but the husband’s when she is divorced.
+If she inherited old slaves or female slaves, they are to be sold, and land purchased with the proceeds, and the husband can enjoy the usufruct. Rabban Shimon ben Gamaliel says: she need not sell them, because they are the glory of her father’s house. If she inherited old olive-trees or vines they must be sold, and land purchased with the proceeds, and the husband can enjoy the usufruct. Rabbi Judah says: she need not sell them, because they are the glory of her paternal house. He who spent money in connection with his wife’s property, whether he spent much and consumed little, [or spent] little and consumed much, what he has spent he has spent, and what he has consumed he has consumed. If he spent but did not consume he may take an oath as to how much he has spent and receive compensation.
+If a woman awaiting yibbum came into possession of money: Beth Shammai and Beth Hillel agree that she may sell it or give it away, and that her act is legally valid. If she dies, what shall be done with her ketubah and with property that comes in and goes out with her? Beth Shammai says: the heirs of her husband are to share it with the heirs of her father; Beth Hillel says: the property is to remain with those in whose possession it is, the ketubah is to remain in the possession of the heirs of the husband and the property which comes in and goes out with her remains in the possession of the heirs of her father.
+If his brother left money, land shall be bought with it and he enjoys the usufruct.Rabbi Meir says, the land is to be valued as to how much it is worth with the produce and how much without the produce, and with the difference land should be bought and the husband is entitled to the usufruct. [If the his brother left] produce that was detached from the ground, land shall be bought [out of the proceeds] and he enjoys the usufruct.The Sages say: produce attached to the ground belongs to the husband but that which is detached from the ground belongs to the first person who takes it: [If it was] produce attached to the ground: If he [seized it] first he acquires ownership; and if she [seized it] first land shall be bought with it and he enjoys the usufruct. If he married her she is his wife in every respect save that her ketubah remains a debt on her first husband’s estate.
+He cannot say to her, “Behold your ketubah lies on the table’, rather all of his property has on it a lien from her kethubah. So too, a man may not say to his wife, behold your ketubah lies on the table, but all of his property has on it a lien from her ketubah. If he divorced her she is entitled only to her ketubah. If he remarried her she is like all other wives, and is entitled only to her ketubah.
+
+Chapter 9
+
+If a husband writes to his wife, “I have no claim whatsoever upon your property”, he may enjoy its usufruct during her lifetime and, when she dies, he is her heir. If so, why might he have written to her, “I have no claim whatsoever upon your property”?That if she sold it or gave it away her act is valid. If he wrote, “I have no claim whatsoever upon your property and upon their produce”, he may not enjoy their usufruct during her lifetime but, when she dies, he inherits her. Rabbi Judah says: he may in all cases enjoy the usufruct from the usufruct unless he wrote to her: “I have no claim whatsoever upon your property and upon its produce and the produce of its produce and so on without end.” If he wrote, “I have no claim whatsoever upon your property, its produce and the produce of its produce during your lifetime and after your death”, he may neither enjoy it produce during her lifetime nor does he inherit her when she dies. Rabban Shimon ben Gamaliel says: when she dies he inherits her because [by his declaration] he is making a condition which is contrary to what is written in the Torah and whenever a man makes a condition which is contrary to what is written in the Torah, his condition is null and void.
+A man died and left a wife, a creditor, and heirs and he also had a deposit or a loan in the possession of others: Rabbi Tarfon says: It shall be given to the one who is under the greatest disadvantage. Rabbi Akiva says: We do not show mercy in a matter of law. Rather it shall be given to the heirs, for whereas all the others must take an oath the heirs need not take any oath.
+If he left produce that was detached from the ground, whoever seizes it first acquires possession. If the wife took possession of more than the amount of her ketubah, or a creditor of more than the value of his debt, the balance: Rabbi Tarfon says: it should be given to the one who is under the greatest disadvantage. Rabbi Akiva says: we do not show mercy in a matter of law. Rather it shall be given to the heirs, for whereas all the others must take an oath the heirs need not take any oath.
+If a husband set up his wife as a shopkeeper or appointed her guardian he may impose upon her an oath whenever he wants. Rabbi Eliezer said: even in respect of her spindle and her dough.
+If he (the husband) wrote to her (his wife), “I have no claim upon you for either a vow or an oath”, he cannot make her swear an oath. However, he may make her heirs and upon those who have done business with her swear an oath. [If he wrote,] “I have no claim upon you for either a vow or an oath nor upon your heirs nor upon those who have done business with you”, he may not impose an oath either upon her or upon her heirs or upon those who have done business with you. However his heirs may impose an oath upon her or upon her heirs or upon those who have done business with her. [If he wrote] “Neither I nor my heirs nor those who have done business with me shall have any claim upon you or upon your heirs or upon those who have done business with you for either a vow or an oath”, neither he nor his heirs nor those who have done business with him may impose an oath either upon her or upon her heirs or upon those who have done business with her.
+If she went from her husband’s grave to her father’s house, or returned to her father-in-law’s house but was not made a guardian, the heirs may not make her swear an oath. But if she was made a guardian the heirs may make her swear an oath in respect of [her administration] during the subsequent period but not in respect of the past.
+A woman who impairs her kethubah is not paid except by an oath. If one witness testifies against her that [her kethubah] has been paid, she is not be paid except by an oath. From the property of orphans, from property with a lien on it and [from the property of] an husband who is not present she is not paid except by an oath.
+“A woman who impairs her kethubah”: How is this so? If her ketubah was for a thousand zuz and [her husband] said to her, “You have already received your kethubah”, and she says, “I received only a maneh”, she is not paid [the balance] except by an oath. “If one witness testifies against her that [her kethubah] has been paid”: How is this so? If her ketubah was for a thousand zuz and [her husband] said to her, “You have already received your ketubah”, and she says, “I have not received it” and one witness testifies against her that [the ketubah] has been paid, she is not paid except by an oath. “From property with a lien on it”: How is this so? He had sold his property to others and she seeks to recover payment from the buyers, she is not paid except by an oath. “From the property of orphans”: How is this so? He died and left his estate to his orphans and she seeks to recover payment from the orphans, she is not paid except by an oath. “An husband who is not present” How is this so? If her husband went to a country beyond the sea and she seeks to recover payment in his absence, she is not paid except by an oath. Rabbi Shimon says: whenever she claims her ketubah the heirs may impose an oath upon her but whenever she does not claim her ketubah the heirs can not impose an oath upon her.
+If she produced a get without a ketubah, she collects her kethubah. [If she produced her] ketubah without a get, and she says, “My get was lost”, and he says, “My receipt was lost”, and also a creditor who produced a debt document that was unaccompanied by a prosbul, these are not paid back. Rabban Shimon ben Gamaliel says: from the time of danger a woman collects her ketubah with out a get and a creditor collects [his debt] without a prosbul. [A woman who produced] two letters of divorce and two ketuboth collects two kethuboth. Two kethuboth and one get or one kethubah and two gittin, or a kethubah, a get and [evidence of her husband’s] death, she collects one kethubah only, for a man who divorces his wife and then remarries her contracts his second marriage on the condition of the first kethubah. A minor whose his father had given him in marriage, the ketubah of his wife is valid, since it is on this condition that he kept her as his wife. A convert who converted with his wife, the kethubah remains valid, since it is on this condition that he kept her as his wife.
+
+Chapter 10
+
+If a man was married to two wives and died, the first wife takes precedence over the second, and the heirs of the first wife take precedence over the heirs of the second. If he married a first wife and she died and then he married a second wife and he died, the second wife and her heirs take precedence over the heirs of the first wife.
+If a man was married to two wives and they died, and subsequently he died, and the orphans [of one of the wives] claim their mother’s kethubah and there is only enough for the two kethuboth,[all the orphans] they divide it equally. If there was a surplus of [at least] one dinar, these take their mother’s ketubah and these take their mothers ketubah. If the orphans [of one of the wives] says, “We are raising the estate of our father by a denar [more than the total amount of the kethuboth]”, in order that they can take their mother's kethubah, they are not listened to, rather the estate is evaluated by the court.
+If there was property that would soon belong to the estate, it is not [regarded] as [property held] in possession. Rabbi Shimon says: even if there was movable property it is not regarded unless there was real estate worth one denar more than [the total amount of] the two kethuboth.
+If a man who was married to three wives died, and the kethubah of one was a maneh, and of the other two hundred zuz, and of the third three hundred zuz and the estate [was worth] only one maneh they divide it equally. If the estate [was worth] two hundred zuz [the woman whose ketubah] is a maneh receives fifty zuz [and the woman whose ketubah] was two hundred and [the woman whose ketubah] was three hundred [receive each] three gold denarii (=seventy-five. If the estate [was worth] three hundred zuz, [the woman whose ketubah] was a maneh receives fifty zuz and [the woman whose ketubah] was two hundred [receives] a maneh and [the woman whose ketubah] was worth three hundred [receives] six gold denarii (=one hundred and fifty. Similarly, if three persons contributed to a joint fund and the fund lost or gained they share in the same manner.
+If a man who was married to four wives died, his first wife takes precedence over the second, the second over the third and the third over the fourth. The first must take an oath to the second, the second to the third, and the third to the fourth, and the fourth recovers payment without an oath. Ben Nannus says: Should she be rewarded because she is the last? She too may not exact payment except by an oath. If all were issued on the same day then the woman [whose kethubah] preceded that of the other, even if only by one hour, gets [her ketubah first]. And so it was the custom in Jerusalem to write the hours. If all kethuboth were issued at the same hour and the estate is worth no more than a maneh, they divide it equally.
+If a man who was married to two wives sold his field, and the first wife wrote to the buyer, “I have no claim whatsoever upon you”, the second wife may take [the field] away from the buyer, and the first wife from the second, and the buyer from the first wife; and so they go on in turn until they arrange a compromise between them. The same law applies also to a creditor and to a woman creditor.
+
+Chapter 11
+
+A widow is to be maintained out of the estate of [her husband's] orphans [and], her handiwork belongs to them but it is not their obligation to bury her. Her heirs, who inherit her ketubah, are obligated to bury her.
+A widow, whether [her husband died] after betrothal or after marriage may sell [her husband's estate] without [permission from] a court. Rabbi Shimon says: [If her husband died] after marriage she may sell without [permission from] a court, but if after betrothal, she may not sell except with [permission from] a court, since she is not entitled to maintenance, and anyone who is not entitled to maintenance may not sell except with [permission from] a court.
+[A widow who] sold her ketubah or part of it; or pledged her ketubah or part of it; or gave it away to someone else or part of it, may not sell [her husband’s property] in order to receive the remainder of her ketubah except with [the permission of] a court. But the Sages say: she may sell [the land pledged for her kethubah] even in four or five installments. And [meanwhile] she may sell [of her husband’s estate to provide] for her maintenance without [the permission of] the court, and she writes, “I sold [the land to provide] for my maintenance”. A divorced woman must not sell [her husband’s property] except with [the permission of] the court.
+If a widow whose ketubah was two hundred zuz sold [land] worth a maneh for two hundred zuz or [land] worth two hundred zuz for one maneh, she has received her ketubah. If her kethubah was one maneh, and she sold [land] worth a maneh and a denar’ for one maneh, her sale is void. Even if she says, “I will return the denar to the heirs”, her sale is void. Rabban Shimon ben Gamaliel says: her sale is always valid unless there was so much land there as to allow her to leave a field of nine kab, and from a garden an area of half a kab, or, according to Rabbi Akiba, a quarter of a kab. If her ketubah was four hundred zuz and she sold [land] to [three] persons, to each for one maneh, and to a fourth [she sold] what was worth a maneh and a denar for one maneh, [the sale] to the last person is void but [the sale] to all the others are valid.
+If an assessment of the judges was one sixth less, or one sixth more [than the actual value of the property] their sale is void. Rabban Shimon ben Gamaliel says: their sale is valid for, otherwise, of what advantage is the power of a court? But if they made a bill for inspection, their sale is valid even if they sold for two hundred zuz what was worth one maneh or for one maneh what was worth two hundred zuz.
+[A minor] who refused her husband, a secondary incest prohibition, or an aylonit is not entitled to a ketubah or to the usufruct [of her dowry] or to maintenance, or to the worn-out articles [of her dowry]. If from the outset he had married on the understanding that she is an aylonit she is entitled to a ketubah. A widow who was married to a high priest, a divorced woman or a halutzah who was married to a regular priest, a mamzereth or a netinah who was married to an Israelite, or the daughter of an Israelite who was married to a Natin or a mamzer is entitled to a ketubah.
+
+Chapter 12
+
+If a man married a woman and she cut a deal with him that he should maintain her daughter for five years, he must maintain her for five years. If she was [subsequently] married to another man and cut a deal with him [as well] that he should maintain her daughter for five years, he must maintain her for five years. The first husband may not plead, “If she will come to me I will maintain her”, rather he must send her maintenance to her at the place where her mother [lives]. Similarly, the two husbands cannot plead, “We will maintain her jointly”, but one must maintain her and the other give her the cost of her maintenance.
+If she married, her husband must supply her with maintenance and they give her the cost of her maintenance. If they die, their daughters are maintained out of their free assets only but she must be maintained even out of assigned property, because she is like a creditor. Clever men used to write, “On condition that I shall maintain your daughter for five years while you are with me”.
+A widow who says, “I do not want to move from my husband’s house”, the heirs cannot tell her, “Go to your father’s house and we will maintain you”, rather they must maintain her in her husband’s house and they give her a residence according to her honor. If she said, “I have no desire to move from my father’s house”, the heirs can say to her, “If you stay with us you will have your maintenance, but if you do not stay with us you will receive no maintenance”. If she claimed [that she didn’t want to live there] because she is young and they are young, they must maintain her while she lives in the house of her father.
+As long as she lives in her father’s house she may collect her kethubah at any time. As long as she lives in her husband’s house she may recover her ketubah, only within twenty-five years, because in the course of twenty-five years she has sufficient opportunities to give favors equal [in value to the amount of] her ketubah, the words of Rabbi Meir who spoke in the name of Rabban Shimon ben Gamaliel. The Sages say: as long as she lives in her husband’s house she may collect her ketubah at any time. As long as she lives in her father’s house she may collect her ketubah only within twenty-five years. If [the widow] died, her heirs must mention her ketubah within twenty-five years.
+
+Chapter 13
+
+There were two judges of fines in Jerusalem, Admon and Hanan ben Avishalom. Hanan stated two rulings and Admon stated seven. If a man went to a country beyond the sea and his wife claimed maintenance: Hanan says: she must take an oath at the end but not at the beginning. The sons of the high priests differed from him and ruled that she must take an oath both at the beginning and at the end. Rabbi Dosa ben Harkinas agreed with their ruling. Rabbi Yohanan ben Zakkai said: Hanan has spoken well; she need take an oath only at the end.
+If a man went to a country beyond the sea and someone came forward and financially supported his wife, Hanan says: he lost his money. The sons of the high priests differed from him and said: let him take an oath as to how much he spent and recover it. Rabbi Dosa ben Harkinas agreed with their ruling. Rabbi Yohanan ben Zakkai said: Hanan has spoken well [the man] put his money on the horn of a deer.
+Admon said seven [rulings]:If a man dies and leaves sons and daughters, if the estate is large, the sons inherit it and the daughters are maintained [from it]. And if the estate is small, the daughters are maintained from it, and the sons can go begging. Admon said, “Just because I’m a male I lose out!” Rabban Gamaliel said; I agree with the words of Admon.
+If he claims from his neighbor jars of oil, and he admits [his claim to the empty] jars, Admon says, since he admits to him a portion of the claim, he must swear. But the Sages say: the admission is not of the same kind as the claim. Rabban Gamaliel said: I agree with the words of Admon.
+If a man promised a money to his [prospective] son-in-law and then defaulted, [his daughter] shall sit until her hair turns white. Admon says: She may say, “Had I myself promised the sum I would sit until my hair turns white, but now that my father has promised it, what can I do? Either marry me or set me free.” Rabban Gamaliel said: I agree with the words of Admon.
+If a man contests [the ownership of] a field and he has signed as a witness on [its deed of sale], Admon says: He can say, “[Litigation with] the second is easier for me, since the first is a more difficult person than he”. But the Sages say: He lost his right. If [the protester] made it a boundary mark [when selling an adjacent piece of land to] another person he has lost his right [to protest].
+If a man went to a country beyond the sea and [in his absence] the path to his field was lost, Admon ruled: let him walk [to his field] by the shortest way. But the Sages say: let him purchase a path for himself even if it costs him a hundred maneh or let him fly through the air.
+If a man produced a debt document against another, and the latter produced [a deed of sale showing] that the former had sold him a field, Admon ruled: [The other] can say, had I owed you [anything] you should have been paid pack when you sold me the field”. But the Sages say: This [seller] was clever, since he may have sold him the land in order to be able to take it from him as a pledge.
+If two men produced debt documents against one another, Admon says; [the holder of the later document can say to the other,] “Had I owed you [any money] how is it that you borrowed from me?” But the Sages say: This one collects his debt and this one collects his debt.
+[The following regions are regarded as] three countries in respect of marriage: Judaea, Transjordan and Galilee. [A husband] may not take out [his wife with him] from one town to another or from one city to an other. But within the same country he may take her out with him from one town into another town or from one city into an other city, but not from a town to a city nor from a city to a town. [A man] may take out [his wife with him] from an inferior to a superior dwelling, but not from a superior to an inferior dwelling. Rabban Shimon ben Gamaliel says: not even from an inferior dwelling to a superior dwelling, because the [change to a] superior dwelling tests.
+Everyone may compel [their spouse] to go up to the land of Israel, but none may compel [their spouse] to leave. Everyone may compel [their spouse] to go up to Jerusalem, but none may compel [their spouse] to leave. The same is true for both men and women and [slaves]. If a man married a woman in the land of Israel and divorced her in the land of Israel, he must pay her [her ketubah] in the currency of the land of Israel. If he married a woman in the land of Israel and divorced her in Cappadocia he must pay her [her ketubah] in the currency of the land of Israel. If he married a woman in Cappadocia and divorced her in the land of Israel, he must a gain pay [her ketubah] in the currency of the land of Israel. Rabban Shimon ben Gamaliel says that he must pay her [her ketubah] in the Cappadocian currency.
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Ketubot/English/Sefaria Community Translation.txt b/txt/Mishnah/Seder Nashim/Mishnah Ketubot/English/Sefaria Community Translation.txt
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+++ b/txt/Mishnah/Seder Nashim/Mishnah Ketubot/English/Sefaria Community Translation.txt	
@@ -0,0 +1,12 @@
+Mishnah Ketubot
+משנה כתובות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Mishnah Ketubot
+
+
+
+Chapter 1
+
+A virgin should get married on a Wednesday, and a widow on a Thursday. For the courts convene twice per week in the cities, on Monday and on Thursday, and if he has a claim about [her lack of] virginity, he can come to the court [as] early [as possible].
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Ketubot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt b/txt/Mishnah/Seder Nashim/Mishnah Ketubot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt
new file mode 100644
index 0000000000000000000000000000000000000000..6074a52cb837701dc3ff717f466b57c988f5a733
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+++ b/txt/Mishnah/Seder Nashim/Mishnah Ketubot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt	
@@ -0,0 +1,158 @@
+Mishnah Ketubot
+משנה כתובות
+Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]
+https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI
+
+Mishnah Ketubot
+
+
+
+Chapter 1
+
+<b>E</b>INE J<small>UNGFRAU IST AM</small> M<small>ITTWOCH UND EINE</small> W<small>ITWE AM</small> D<small>ONNERSTAG</small> <small>ZU EHELICHEN, WEIL ZWEIMAL WÖCHENTLICH, AM</small> M<small>ONTAG UND AM</small> D<small>ONNERSTAG, DIE</small> G<small>ERICHTE</small> S<small>ITZUNGEN IN DEN</small> S<small>TÄDTEN ABHALTEN, UND ER, WENN ER DIE JUNGFERNSCHAFTSANKLAGE</small><sup class="footnote-marker">1</sup><i class="footnote"> Wenn er die Zeichen der Jungfernschaft (unverletztes Hymen, Blutung) vermißt.</i> <small>ZU ERHEBEN HAT, SICH SOFORT AM FOLGENDEN MORGEN</small><sup class="footnote-marker">2</sup><i class="footnote"> Bevor sein Groll sich legt, weil sie viell. nach der Verlobung Unzucht getrieben hat, u. ihm zur Ehe verboten ist.</i> <small>AN DAS GERICHT WENDEN KANN</small>.
+<b>D</b><small>IE</small> M<small>ORGENGABE EINER</small> J<small>UNGFRAU BETRÄGT ZWEIHUNDERT</small> Zuz, <small>DIE EINER</small> W<small>ITWE EINE</small> M<small>INE</small>. E<small>INE</small> J<small>UNGFRAU, DIE NACH DER</small> V<small>ERLOBUNG</small> W<small>ITWE,</small> G<small>ESCHIEDENE ODER</small> Ḥ<small>ALUÇA GEWORDEN IST, ERHÄLT ZWEIHUNDERT</small> Z<small>UZ</small> <small>ALS</small> M<small>ORGENGABE, UND DIE</small> J<small>UNGFERNSCHAFTSANKLAGE KANN GEGEN SIE ERHOBEN WERDEN</small>. <b>E</b><small>INE</small> P<small>ROSELYTIN, EINE</small> G<small>EFANGENE UND EINE</small> S<small>KLAVIN, DIE UNTER DREI</small> J<small>AHREN UND EINEM</small> T<small>AGE AUSGELÖST, BEKEHRT ODER FREIGELASSEN WORDEN SIND, ERHALTEN EINE</small> M<small>ORGENGABE VON ZWEIHUNDERT</small> Zuz, <small>UND DIE</small> J<small>UNGFERNSCHAFTSANKLAGE KANN GEGEN SIE ERHOBEN WERDEN</small><sup class="footnote-marker">3</sup><i class="footnote"> Vgl. Anm. 178.</i>.
+<b>D</b><small>IE VON EINEM</small> E<small>RWACHSENEN BESCHLAFENE</small> M<small>INDERJÄHRIGE, DIE VON EINEM</small> M<small>INDERJÄHRIGEN BESCHLAFENE</small> E<small>RWACHSENE UND DIE</small> V<small>ERLETZTE</small><sup class="footnote-marker">4</sup><i class="footnote"> Wörtl. Holzverletzte, die die Merkmale der Jungfernschaft durch Verletzung verloren hat.</i><small>ERHALTEN ZWEIHUNDERT</small> Z<small>UZ</small> <small>ALS</small> M<small>ORGENGABE — SO</small> R. M<small>EÍR</small>. D<small>IE</small> W<small>EISEN SAGEN, DIE</small> V<small>ERLETZTE ERHALTE EINE</small> M<small>INE ALS</small> M<small>ORGENGABE</small>.
+E<small>INE</small> J<small>UNGFRAU, DIE NACH DER</small> V<small>ERHEIRATUNG</small> W<small>ITWE,</small> G<small>ESCHIEDENE ODER</small> Ḥ<small>ALUÇA GEWORDEN IST, ERHÄLT EINE</small> M<small>INE ALS</small> M<small>ORGENGABE,</small> UND DIE J<small>UNGFERNSCHAFTSANKLAGE KANN GEGEN SIE NICHT ERHOBEN WERDEN</small>. E<small>INE PROSELYTIN, EINE</small> G<small>EFANGENE UND EINE</small> S<small>KLAVIN, DIE ÄLTER DREI</small> J<small>AHRE UND EINEN</small> T<small>AG</small> <small>AUSGELÖST, BEKEHRT ODER FREIGELASSEN WORDEN SIND, ERHALTEN</small> <small>EINE</small> M<small>INE ALS</small> M<small>ORGENGABE, UND DIE</small> J<small>UNGFERNSCHAFTSANKLAGE KANN GEGEN SIE NICHT ERHOBEN WERDEN</small>.
+<b>W</b><small>ER IN</small> J<small>UDÄA</small><sup class="footnote-marker">5</sup><i class="footnote"> Wo der Bräutigam in der Zeit zwischen der Verlobung u. der Hochzeit mit der Braut intimen Verkehr pflegte; cf. infra Fol. 12a.</i><small>IM</small> H<small>AUSE SEINES</small> S<small>CHWIEGERVATERS OHNE</small> Z<small>EUGEN ISST, KANN KEINE</small> J<small>UNGFERNSCHAFTSANKLAGE ERHEBEN, WEIL ER MIT IHR INTIM IST</small><sup class="footnote-marker">6</sup><i class="footnote"> Es ist anzunehmen, daß er schon vorher mit ihr Verkehr gepflogen hat.</i>. <b>S</b><small>OWOHL EINE JISRAÉLITISCHE</small> W<small>ITWE ALS AUCH EINE PRIESTERLICHE</small> W<small>ITWE</small><sup class="footnote-marker">7</sup><i class="footnote"> Die Tochter eines Priesters.</i><small>ERHÄLT EINE</small> M<small>INE ALS</small> M<small>ORGENGABE</small>. D<small>AS</small> P<small>RIESTERGERICHT ERHOB FÜR EINE</small> J<small>UNGFRAU VIERHUNDERT</small> Z<small>UZ, UND DIE</small> W<small>EISEN VERWEHRTEN ES IHNEN NICHT</small>.
+<b>W</b><small>ENN JEMAND EINE</small> F<small>RAU GEHEIRATET UND BEI IHR KEINE</small> J<small>UNGFERNSCHAFT GEFUNDEN HAT, UND SIE SAGT, SIE SEI NACHDEM ER SIE SICH ANGELOBT HAT GENOTZÜCHTIGT WORDEN, SODASS SEIN</small> F<small>ELD ÜBERSCHWEMMT WORDEN IST, UND ER SAGT, NEIN, BEVOR ER SIE SICH ANGELOBT HAT, SODASS SEIN</small> K<small>AUF EIN IRRTÜMLICHER IST, SO IST SIE, WIE</small> R. G<small>AMLIÉL UND</small> R. E<small>LIE͑ZER SAGEN, GLAUBHAFT</small>. R. J<small>EHOŠUA͑ SAGT, WIR LEBEN NICHT VON IHRER</small> B<small>EHAUPTUNG, VIELMEHR GELTE SIE ALS VOR DER</small> V<small>ERLOBUNG</small> D<small>EFLORIERTE, DIE IHN BETROGEN HAT, BIS SIE DEN</small> B<small>EWEIS FÜR IHRE</small> W<small>ORTE ANGETRETEN HAT</small>.
+<b>W</b><small>ENN SIE SAGT, SIE SEI VERLETZT, UND ER SAGT, NEIN, DURCH EINEN</small> M<small>ANN DEFLORIERT, SO IST SIE, WIE</small> R. G<small>AMLIÉL UND</small> R. E<small>LIE͑ZER SAGEN,</small> <small>GLAUBHAFT</small>. R. J<small>EHOSUA SAGT, WIR LEBEN NICHT VON IHRER</small> B<small>EHAUPTUNG, VIELMEHR, GELTE SIE ALS VON EINEM</small> M<small>ANNE DEFLORIERT, BIS SIE DEN</small> B<small>EWEIS FÜR IHRE</small> W<small>ORTE ANGETRETEN HAT</small>.
+<b>W</b><small>ENN MAN SIE MIT JEMAND REDEN</small><sup class="footnote-marker">8</sup><i class="footnote"> Euphemistisch, der engere Begriff wird weiter erklärt.</i><small>SAH, UND SIE</small> <small>AUF DIE</small> F<small>RAGE</small>,<small>WELCHER</small> A<small>RT JENER</small> M<small>ANN SEI, ERWIDERT, ES SEI</small> N., <small>DER</small> P<small>RIESTER IST, SO IST SIE, WIE</small> R. G<small>AMLIÉL UND</small> R. E<small>LIE͑ZER SAGEN, GLAUBHAFT</small>. R. J<small>EHOŠUA͑ SAGT, WIR LEBEN NICHT VON IHRER</small> B<small>EHAUPTUNG, VIELMEHR GELTE SIE ALS VON EINEM</small> N<small>ATHIN ODER EINEM</small> H<small>URENKINDE</small><sup class="footnote-marker">9</sup><i class="footnote"> Und somit einem Priester zur Ehe verboten.</i><small>BESCHLAFEN, BIS SIE DEN</small> B<small>EWEIS FÜR IHRE</small> W<small>ORTE ANGETRETEN HAT</small>.
+W<small>ENN SIE SCHWANGER IST, UND</small> <small>AUF DIE</small> F<small>RAGE</small><small>, WELCHER</small> A<small>RT IHR</small> F<small>ÖTUS SEI, ERWIDERT, ER SEI VON JENEM</small> M<small>ANNE, DER</small> P<small>RIESTER IST, SO IST SIE, WIE</small> R. G<small>AMLIÉL UND</small> R. E<small>LIE͑ZER SAGEN, GLAUBHAFT</small>. R. J<small>EHOŠUA͑ SAGT, WIR LEBEN NICHT VON IHRER</small> B<small>EHAUPTUNG, VIELMEHR GELTE SIE ALS VON EINEM</small> N<small>ATHIN ODER EINEM</small> H<small>URENKINDE SCHWANGER, BIS SIE DEN</small> B<small>EWEIS FÜR IHRE</small> W<small>ORTE ANGETRETEN HAT</small>.
+<b>R.</b> J<small>OSE SAGTE:</small> E<small>INST STIEG EIN</small> M<small>ÄDCHEN ZU EINER</small> Q<small>UELE HINAB, UM</small> W<small>ASSER ZU SCHÖPFEN, UND WURDE GENOTZÜCHTIGT; DA ENTSCHIED</small> R. J<small>OḤANAN B</small>. N<small>URI:</small> V<small>ERHEIRATEN DIE MEISTEN</small> E<small>INWOHNER</small> <small>IHRE</small> T<small>ÖCHTER</small> <small>AN</small> P<small>RIESTER</small><sup class="footnote-marker">10</sup><i class="footnote"> Dh. wenn sie unbemakelt u. dazu berechtigt sind; es wird angenommen, daß der Notzüchter zur Mehrheit gehört.</i>, <small>SO DARF AUCH DIESE VON EINEM</small> P<small>RIESTER GEHEIRATET WERDEN</small>.
+
+Chapter 2
+
+<b>W</b>ENN <small>EINE</small> F<small>RAU, DIE VERWITAVET ODER GESCHIEDEN WIRD, SAGT, ER HABE SIE ALS</small> J<small>UNGFRAU GEHEIRATET, UND ER</small><sup class="footnote-marker">1</sup><i class="footnote"> Der Ehemann, bezw. der Erbe, der ihr die Morgengabe auszuzahlen hat.</i> <small>SAGT, NEIN, ER HABE SIE ALS</small> W<small>ITWE GEHEIRATET, SO ERHÄLT SIE, WENN</small> Z<small>EUGEN VORHANDEN SIND, DASS SIE MIT EINEM</small> H<small>INUMA</small><sup class="footnote-marker">2</sup><i class="footnote"> Wird weiter erklärt.</i><small>UND ENTBLÖSSTEM</small> H<small>AUPTE HINAUSGEFÜHRT</small><sup class="footnote-marker">3</sup><i class="footnote"> Wie dies nur bei Jungfrauen üblich war.</i> <small>WURDE, EINE</small> M<small>ORGENGABE VON ZWEIHUNDERT</small> Z<small>UZ</small>. R. J<small>OḤANAN B</small>. B<small>EROQA SAGT, AUCH DIE</small> V<small>ERTEILUNG VON</small> R<small>OSTÄHREN</small><sup class="footnote-marker">4</sup><i class="footnote"> An Kinder, die den Hochzeitszug begleiten; auch dies war nur bei Hochzeiten von Jungfrauen üblich.</i> <small>GELTE ALS</small> B<small>EWEIS</small>.
+R. J<small>EHOŠUA͑</small><sup class="footnote-marker">5</sup><i class="footnote"> Der in ähnlichen Fällen beweislosen Behauptungen weniger Glaubwürdigkeit beimißt.</i> <small>PFLICHTET JEDOCH BEI, DASS, WENN JEMAND ZU SEINEM</small> N<small>ÄCHSTEN SAGT</small>: D<small>IESES</small> F<small>ELD GEHÖRTE DEINEM</small> V<small>ATER, UND ICH HABE ES VON IHM GEKAUFT, ER GLAUBHAFT SEI,</small> DENN DERSELBE M<small>UND, DER ES</small> <small>VERBOTEN GEMACHT HAT, MACHT ES ERLAUBT</small><sup class="footnote-marker">6</sup><i class="footnote"> Bekannte Redewendung; jener erfuhr erst durch ihn, daß das Feld früher seinem Vater gehörte, er selber aber erklärt auch, es gekauft zu haben.</i>. S<small>IND ABER</small> Z<small>EUGEN VORHANDEN, DASS ES DESSEN</small> V<small>ATER GEHÖRTE, SO IST ER, WENN ER SAGT, ER HABE ES VON IHM GEKAUFT, NICHT GLAUBHAFT</small>.
+<b>W</b><small>ENN DIE</small> Z<small>EUGEN SAGEN, DIE</small> U<small>NTERSCHRIFTEN</small><sup class="footnote-marker">7</sup><i class="footnote"> Eine Urkunde, die ihnen vorgelegt wird.</i><small>SEIEN VON IHNEN, JEDOCH GEZWUNGEN, MINDERJÄHRIG, ODER ALS UNZULÄSSIGE</small> Z<small>EUGEN</small><sup class="footnote-marker">8</sup><i class="footnote"> Wegen Verwandtschaft (cf. Syn. Fol. 27b) oder moralischer Unfähigkeit (cf. ib. Fol. 24b).</i> <small>GELEISTET, SO SIND SIE GLAUBHAFT</small>. S<small>LND ABER</small> Z<small>EUGEN VORHANDEN, DASS ES IHRE</small> U<small>NTERSCHRIFTEN SIND, ODER SIND IHRE</small> U<small>NTERSCHRIFTEN ANDERWEITIG</small><sup class="footnote-marker">9</sup><i class="footnote"> Wenn eine von ihnen unterschriebene Urkunde bei Gericht beglaubigt worden ist.</i><small>FESTGESTELLT, SO SIND SIE NICHT GLAUBHAFT</small>.
+<b>W</b><small>ENN DER EINE</small> Z<small>EUGE</small> <small>SAGT</small>: <small>DIES IST MEINE</small> U<small>NTERSCHRIFT</small><sup class="footnote-marker">10</sup><i class="footnote"> Im Texte Handschrift, worunter die Unterschrift zu verstehen ist.</i><small>UND DIES DIE</small> U<small>NTERSCHRIFT MEINES</small> G<small>ENOSSEN, UND DER ANDERE SAGT: DIES IST MEINE</small> U<small>NTERSCHRIFT UND DIES DIE</small> U<small>NTERSCHRIFT MEINES</small> G<small>ENOSSEN, SO SIND SIE GLAUBHAFT</small><sup class="footnote-marker">11</sup><i class="footnote"> Dh. die Urkunde ist beglaubigt, da die Echtheit beider Unterschriften von 2 Zeugen bekundet wird.</i>. W<small>ENN DER EINE SAGT: DIES IST MEINE</small> U<small>NTERSCHRIFT, UND DER ANDERE SAGT: DIES IST MEINE</small> U<small>NTERSCHRIFT, SO MUSS ZU IHNEN NOCH JEMAND</small><sup class="footnote-marker">12</sup><i class="footnote"> Der die Echtheit der Unterschriften bekundet, da über jede nur ein Zeuge bekundet.</i><small>HINZUGEZOGEN WERDEN — SO RABBI; DIE</small> W<small>EISEN SAGEN, ES BRAUCHE NIEMAND WEITER HINZUGEZOGEN ZU WERDEN, VIELMEHR IST JEDER GLAUBHAFT, EINE</small> U<small>NTERSCHRIFT ALS SEINE ZU ERKLÄREN</small><sup class="footnote-marker">13</sup><i class="footnote"> Zwei Zeugen bekunden die Echtheit der Urkunde.</i>.
+<b>W</b><small>ENN EINE</small> F<small>RAU SAGT: ICH WAR VERHEIRATET UND BIN GESCHIEDEN, SO IST SIE GLAUBHAFT, DENN DERSELBE</small> M<small>UND, DER VERBOTEN GEMACHT HAT, MACHT AUCH ERLAUBT</small>. W<small>ENN ABER</small> Z<small>EUGEN VORHANDEN SIND, DASS SIE VERHEIRATET WAR, UND SIE SAGT, SIE SEI GESCHIEDEN, SO IST SIE NICHT GLAUBHAFT</small>. W<small>ENN</small> <small>EINE</small> F<small>RAU</small> <small>SAGT: ICH WAR GEFANGEN, JEDOCH REIN</small><sup class="footnote-marker">14</sup><i class="footnote"> Niemand habe ihr beigewohnt.</i><small>GEBLIEBEN, SO IST SIE GLAUBHAFT, DENN DERSELBE</small> M<small>UND, DER VERBOTEN GEMACHT HAT, MACHT AUCH ERLAUBT</small>. W<small>ENN ABER</small> Z<small>EUGEN VORHANDEN SIND, DASS SIE GEFANGEN WAR, UND SIE SAGT, SIE SEI REIN GEBLIEBEN, SO IST SIE NICHT GLAUBHAFT</small>. K<small>OMMEN</small> Z<small>EUGEN, NACHDEM SIE SICH VERHEIRATET HAT, SO IST SIE NICHT ZU ENTFERNEN</small>.
+<b>W</b><small>ENN ZWEI</small> F<small>RAUEN GEFANGEN</small><sup class="footnote-marker">15</sup><i class="footnote"> Wenn Zeugen vorhanden sind.</i><small>WAREN, UND EINE SAGT</small>: <small>ICH WAR GEFANGEN,</small> <small>JEDOCH REIN GEBLIEBEN, UND DIE ANDERE SAGT: ICH WAR GEFANGEN, JEDOCH REIN GEBLIEBEN, SO SIND SIE NICHT GLAUBHAFT</small>. B<small>EKUNDEN SIE DIES FÜR EINANDER, SO SIND SIE GLAUBHAFT</small>.
+<b>E</b><small>BENSO SUND ZWEI</small> M<small>ÄNNER, WENN DER EINE SAGT, ER SEI</small> P<small>RIESTER, UND DER ANDERE SAGT, ER SEI</small> P<small>RIESTER, NIGHT GLAUBHAFT</small>. B<small>EKUNDEN SIE DIES FÜR EINANDER, SO SIND SIE GLAUBHAFT</small>.
+R. J<small>EHUDA SAGTE</small>: A<small>UF DIE</small> A<small>USSAGE EINES</small> Z<small>EUGEN HIN ERHEBE MAN NICHT</small><sup class="footnote-marker">16</sup><i class="footnote"> Und um so weniger in diesem Falle, wo eine verabredete gegenseitige Bekundung zu vermuten ist.</i><small>IN DEN</small> P<small>RIESTERSTAND</small>. R. E<small>LEA͑ZAR SAGTE</small>: N<small>UR DANN, WENN DAGEGEN EINE</small> A<small>NFECHTUNG ERHOBEN</small><sup class="footnote-marker">17</sup><i class="footnote"> Er sei nicht priesterl. Herkunft oder er entstamme einem Entweihten.</i><small>WIRD, WENN ABER KEINE</small> A<small>NFECHTUNG ERHOBEN</small><sup class="footnote-marker">18</sup><i class="footnote"> Und die Bekundung, nicht wie in diesem Falle, unverdächtig ist.</i><small>WIRD, ERHEBE MAN AUF DIE</small> A<small>USSAGE EINES</small> Z<small>EUGEN HIN IN DEN</small> P<small>RIESTERSTAND</small>. R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGTE IM</small> N<small>AMEN</small> R. Š<small>IMO͑NS, DES</small> S<small>OHNES DES</small> P<small>RIESTERVORSTEHERS</small>: M<small>AN ERHEBE AUF DIE</small> A<small>USSAGE EINES</small> Z<small>EUGEN HIN IN DEN</small> P<small>RIESTERSTAND</small>.
+<b>W</b><small>ENN EINE</small> F<small>RAU VON</small> N<small>ICHTJUDEN INHAFTIERT WAR, SO IST SIE, WENN</small> <small>WEGEN EINER</small> G<small>ELDSACHE, IHREM</small> M<small>ANNE</small><sup class="footnote-marker">19</sup><i class="footnote"> Da sie das Geld zu verlieren befürchten, schonen sie sie u. geben sie nicht preis.</i><small>ERLAUBT, UND WENN WEGEN EINER</small> S<small>TRAFSACHE</small><sup class="footnote-marker">20</sup><i class="footnote"> Im Texte Lebenssache, wenn sie zum Tode verurteilt worden war; es ist zu vermuten, daß sie, um ihr Leben zu retten, sich preisgegeben hat.</i><small>, IHREM</small> M<small>ANNE VERBOTEN</small>. <b>W</b><small>ENN EINE</small> S<small>TADT VON EINER</small> B<small>ELAGERUNGSTRUPPE EROBERT WORDEN IST, SO SIND ALLE IN DIESER BEFINDLICHEN</small> P<small>RIESTERFRAUEN VERBOTEN</small>. H<small>ABEN SIE</small><sup class="footnote-marker">21</sup><i class="footnote"> Daß sie nicht geschändet worden sind.</i>Z<small>EUGEN, SELBST EINEN</small> S<small>KLAVEN ODER EINE</small> S<small>KLAVIN, SO SIND SIE GLAUBHAFT</small>. N<small>IEMAND ABER IST FÜR SICH SELBST GLAUBHAFT</small>.  <b>R.</b> Z<small>EKHARJA B</small>. H<small>AQAÇAB</small><sup class="footnote-marker">22</sup><i class="footnote"> Er war Priester in Jerušalem zur Zeit der Eroberung durch die Römer u. legte Zeugnis ab für seine Frau.</i><small>SPRACH</small>: B<small>EI DIESEM</small> T<small>EMPEL</small><sup class="footnote-marker">23</sup><i class="footnote"> Die Erklärung <span dir="rtl">מעון</span> sei mit Anspielung auf Ps. 90,1 eine Bezeichnung für Gott (<span dir="rtl">הרואה</span> II p. 58), ist schon durch das Pronom, demonstr. hinfällig.</i><small>, SEIT DEM</small> E<small>INTRITTE DER</small> N<small>ICHTJUDEN IN</small> J<small>ERUŠALEM BIS ZU</small> <small>IHREM</small> A<small>BZUGE WICH IHRE</small> H<small>AND NICHT AUS MEINER</small>. S<small>IE ERWIDERTEN IHM:</small> N<small>IEMAND KANN FÜR SICH SELBST</small> Z<small>EUGNIS ABLEGEN</small>.
+I<small>N FOLGENDEN</small> F<small>ÄLLEN SIND</small> E<small>RWACHSENE ZU BEKUNDEN GLAUBHAFT, WAS SIE IN DER</small> K<small>INDHEIT GESEHEN HABEN</small>. J<small>EDER IST GLAUBHAFT, WENN ER SAGT: DIES IST DIE</small> H<small>ANDSCHRIFT MEINES</small> V<small>ATERS, DIES IST DIE</small> H<small>ANDSCHRIFT MEINES</small> L<small>EHRERS, DIES IST DIE</small> H<small>ANDSCHRIFT</small><sup class="footnote-marker">24</sup><i class="footnote"> Die Unterschrift wird daraufhin beglaubigt.</i><small>MEINES</small> B<small>RUDERS</small>. F<small>ERNER: ICH ERINNERE MICH, DASS DIE</small> N. <small>MIT EINEM</small> H<small>INUMA</small><sup class="footnote-marker">25</sup><i class="footnote"> Cf. supra Fol. 17b.</i><small>UND ENTBLÖSSTEM</small> H<small>AUPTE HINAUSGEFÜHRT</small><sup class="footnote-marker">26</sup><i class="footnote"> Zur Trauung, als Zeichen, daß sie Jungfer war; cf. supra Fol. 15b.</i><small>WURDE, DASS</small> N. <small>AUS DER</small> S<small>CHULE ZUM</small> U<small>NTERTAUCHEN</small> <small>GEFÜHRT WURDE, UM</small> H<small>EBE</small><sup class="footnote-marker">27</sup><i class="footnote"> Ein Beweis, daß er Priester ist.</i><small>ZU ESSEN, DASS ER MIT UNS EINEN</small> A<small>NTEIL AN DER</small> T<small>ENNE</small><sup class="footnote-marker">28</sup><i class="footnote"> Ein Beweis, daß er Priester ist.</i><small>ERHIELT, DASS JENER</small> O<small>RT EIN</small> G<small>RÄBERPFLUG</small><sup class="footnote-marker">29</sup><i class="footnote"> Die Bedeutung des W.s <span dir="rtl">בית הפרס</span> geht aus Ah. XVII, 1 hervor: wer ein Grab pflügt, macht (rieht. mache) ein <span dir="rtl">בית הפרס</span> (dass. Nid. 57a); zur Etymologie erklärt Raschi, es sei v. <span dir="rtl">פרס</span> <i>brechen</i> abzuleiten, da dabei die Gebeine zerbrochen werden (schon deshalb unrichtig, weil <span dir="rtl">פרס</span> den Begriff <i>durchbrechen, teilen</i> hat, während für <i>zerbrechen, zertrümmern</i> von Knochen Bibel u. Talmud das Tatwort <span dir="rtl">שבר</span> haben); nach Maimonides hingegen v. <span dir="rtl">פרש</span> <i>ausbreiten</i>, da dadurch das Grab oder die Unreinheit desselben ausgedehnt wird. Zu diesen Erklärungen, die zwar gezwungen sind, haben Buxtorf u. Levy nichts hinzuzufügen, während die abenteuerlichen Erklärungen der an ihnen parasitierenden ‘Forscher’ nur beweisen, daß diese das genannte Wort aus den Wörterbüchern u. nicht aus dem T. selber kennen. Das <span dir="rtl">ה</span> in <span dir="rtl">הפרס</span> gehört zur Wurzel, da das W. <span dir="rtl">בית</span> in der Bedeutung Platz, Raum, Fläche niemals den Artikel nach sich zieht (<span dir="rtl">בית כור</span>, <span dir="rtl">בית סאה</span>, <span dir="rtl">בית רובע</span>), u. da, wie aus Ahiluth Absch. 17 hervorgeht, unter <span dir="rtl">בה״ף</span> ein Raum auf einem Ackerfelde zu verstehen ist, der wegen Unreinheit unbestellt bleiben muß, so ist <span dir="rtl">הפרס</span> nichts weiter als das griech. <i>ἆφαϱος</i>, ungepflügt, unbebaut, (<span dir="rtl">פרס</span> an manchen Stellen ist ein Lapsus, Tosephta hat überall <span dir="rtl">הפרס</span>.) Die partizipielle Form <span dir="rtl">עושה</span> in der angezogenen Mišna ist, wie oft im T., als Imperativ aufzufassen; der Sinn lautet: wer beim Pflügen auf ein Grab stößt, lasse ein <span dir="rtl">בה״ף</span>, einen Raum, der unbestellt bleiben muß.</i><small>IST, DASS WIR BIS HIERHER AM</small> Š<small>ABBATH</small><sup class="footnote-marker">30</sup><i class="footnote"> Da ist also die Šabbathgrenze.</i><small>GINGEN</small>. N<small>IEMAND ABER IST GLAUBHAFT, WENN ER SAGT</small>: N. <small>HATTE</small> W<small>EGE</small><small>RECHT</small> <small>AN DIESER</small> S<small>TELLE</small>, N. <small>HATTE EINEN</small> A<small>UFSTELLUNGS- ODER</small> T<small>RAUERPLATZ</small><sup class="footnote-marker">31</sup><i class="footnote"> Bei der Bestattung von Familienangehörigen; cf. Bb. Fol. 100b.</i><small>AN DIESER</small> S<small>TELLE</small>.
+
+Chapter 3
+
+<b>I</b>N <small>FOLGENDEN</small> F<small>ÄLLEN IST DIE FÜR</small> M<small>ÄDCHEN FESTGESETZTE</small> G<small>ELDBUSSE</small><sup class="footnote-marker">1</sup><i class="footnote"> Wegen Notzucht; Dt. 22,29.</i> <small>ZU ZAHLEN: WENN JEMAND EINEM</small> H<small>URENKINDE, EINER</small> N<small>ETHINA, EINER</small> S<small>AMARITANERIN BEIGEWOHNT HAT, ODER EINER</small> P<small>ROSELYTIN, EINER</small> G<small>EFANGENEN</small> <small>ODER EINER</small> S<small>KLAVIN, DIE UNTER DREI</small> J<small>AHREN UND EINEM</small> T<small>AGE</small><sup class="footnote-marker">2</sup><i class="footnote"> Cf. supra Fol. 11b.</i> <small>AUSGELÖST, BEKEHRT ODER FREIGELASSEN WORDEN IST</small>. W<small>ER SEINER</small> S<small>CHWESTER, DER</small> S<small>CHWESTER SEINES</small> V<small>ATERS, DER</small> S<small>CHWESTER SEINER</small> M<small>UTTER, DER</small> S<small>CHWESTER SEINER</small> F<small>RAU, DER</small> S<small>CHWESTER SEINES</small> B<small>RUDERS, DER</small> S<small>CHWESTER DES</small> B<small>RUDERS SEINES</small> V<small>ATERS ODER EINER</small> M<small>ENSTRUIERENDEN BEIGEWOHNT HAT, MUSS DIE</small> G<small>ELDBUSSE ZAHLEN, DENN DARAUF IST, WENN ES AUCH MIT DER</small> A<small>USROTTUNG BELEGT IST, DIE</small> T<small>ODESSTRAFE DURCH DAS</small> G<small>ERICHT NICHT GESETZT</small><sup class="footnote-marker">3</sup><i class="footnote"> Nur die peinliche Strafe durch das Gericht schließt bei Idealkonkurrenz die Geldstrafe aus.</i>.
+<b>I</b><small>N FOLGENDEN</small> F<small>ÄLLEN IST DIE</small> G<small>ELDBUSSE NICHT ZU ZAHLEN: WENN JEMAND BEIGEWOHNT HAT EINER</small> P<small>ROSELYTIN, EINER</small> G<small>EFANGENEN ODER EINER</small> S<small>KLAVIN, DIE ÄLTER ALS DREI</small> J<small>AHRE UND EINEN</small> T<small>AG AUSGELÖST, BEKEHRT ODER FREIGELASSEN WORDEN SIND</small>. R. J<small>EHUDA SAGT, DIE AUSGELÖSTE</small> G<small>EFANGENE, AUCH DIE ERWACHSENE, VERBLEIBE IM</small> Z<small>USTANDE DER</small> H<small>EILIGKEIT</small><sup class="footnote-marker">4</sup><i class="footnote"> Sie gilt als unberührt.</i>. W<small>ER SEINER</small> T<small>OCHTER, DER</small> T<small>OCHTER SEINER</small> T<small>OCHTER, DER</small> T<small>OCHTER SEINES</small> S<small>OHNES, DER</small> T<small>OCHTER SEINER</small> F<small>RAU, DER</small> T<small>OCHTER IHRES</small> S<small>OHNES ODER DER</small> T<small>OCHTER IHRER</small> T<small>OCHTER BEIGEWOHNT HAT, HAT DIE</small> G<small>ELDBUSSE NIGHT ZU ZAHLEN, WEIL ER DAS</small> L<small>EBEN VERWIRKT HAT.</small> H<small>LERAUF IST DIE GERICHTLICHE</small> T<small>ODESSTRAFE GESETZT, UND WER DAS</small> L<small>EBEN VERWIRKT HAT, HAT KEINE</small> G<small>ELDZAHLUNG ZU LEISTEN, DENN ES HEISST</small> :<sup class="footnote-marker">5</sup><i class="footnote"> Ex. 21,22.</i><i>wenn kein Unfall erfolgt, so werde er um Geld gestraft.</i>
+<b>E</b><small>IN</small> M<small>ÄDCHEN, DAS VERLOBT WAR UND GESCHIEDEN WURDE, ERHÄLT, WIE</small> R. J<small>OSE DER</small> G<small>ALILÄER SAGT, DIE</small> G<small>ELDBUSSE NICHT</small> ; R. A͑<small>QIBA SAGT, SIE ERHALTE DIE</small> G<small>ELDBUSSE, UND SIE GEHÖRE IHR SELBER.</small>
+<b>D</b><small>ER</small> V<small>ERFÜHRER HAT DREIERLEI UND DER</small> N<small>OTZÜCHTER VIERERLEI ZU ZAHLEN.</small> D<small>ER</small> V<small>ERFÜHRER HAT</small> B<small>ESCHÄMUNG,</small> M<small>INDERUNG</small><sup class="footnote-marker">6</sup><i class="footnote"> Ihres Wertes durch die Defloration; ausführl. weiter.</i><small>UND DIE</small> G<small>ELDBUSSE ZU ZAHLEN; DER</small> N<small>OTZÜCHTER AUSSERDEM NOCH</small> S<small>CHMERZENSGELD.</small> W<small>ELCHEN</small> U<small>NTERSCHIED GIBT ES ZWISCHEN</small> N<small>OTZUCHT UND</small> V<small>ERFÜHRUNG?</small> D<small>ER</small> N<small>OTZÜCHTER MUSS</small> S<small>CHMERZENSGELD ZAHLEN, DER</small> V<small>ERFÜHRER ZAHLT KEIN</small> S<small>CHMERZENSGELD; DER</small> N<small>OTZÜCHTER MUSS SOFORT ZAHLEN, DER</small> V<small>ERFÜHRER, WENN ER SIE ENTFERNT; DER</small> N<small>OTZÜCHTER MUSS AUS SEINEM</small> G<small>EFÄSSE</small><sup class="footnote-marker">7</sup><i class="footnote"> Er muß sie behalten, ob er will od. nicht.</i><small>TRINKEN, DER</small> V<small>ERFÜHRER DARF, WENN ER WILL</small>, <small>SIE ENTFERNEN</small>
+W<small>AS HEISST AUS SEINEM</small> G<small>EFÄSSE TRINKEN</small>? S<small>ELBST WENN SIE LAHM, BLIND ODER GRINDIG IST</small>. W<small>IRD VON IHR EINE</small> S<small>CHANDSACHE BEKANNT, ODER IST SIE ZUR</small> A<small>UFNAHME IN</small> J<small>ISRAÉL</small><sup class="footnote-marker">8</sup><i class="footnote"> Die ein Jisraélit wegen ihrer Herkunft nicht heiraten darf.</i><small>UNTAUGLICH, SO DARF ER SIE NICHT BEHALTEN, DENN ES HEISST</small> :<sup class="footnote-marker">9</sup><i class="footnote"> Dt. 22,29.</i><i>ihm soll sie zur Frau sein,</i> <small>EINE</small> F<small>RAU, DIE FÜR IHN TAUGLICH IST.</small>
+<b>I</b><small>ST SIE EINE</small> W<small>AISE, DIE VERLOBT WAR UND GESCHIEDEN WURDE, SO IST ER, WIE</small> R. E<small>LEA͑ZAR SAGT, BEI</small> V<small>ERFÜHRUNG FREI</small><sup class="footnote-marker">10</sup><i class="footnote"> Von der Geldbuße, da diese ihr selber gehören würde, u. sie darauf verzichtet hat.</i><small>UND BEI</small> N<small>OTZUCHT VERPFLICHTET</small>.
+<b>W</b><small>IE WIRD DIE</small> B<small>ESCHÄMUNG</small> <small>BERECHNET</small>? J<small>E NACH DEM</small> B<small>ESCHÄMENDEN</small><sup class="footnote-marker">11</sup><i class="footnote"> Je geringer seine Stellung, desto größer die Beschämung; entgegengesetzt verhält es sich beim Beschämten.</i><small>UND DER</small> B<small>ESCHÄMTEN.</small> W<small>IE DIE</small> M<small>INDERUNG?</small> M<small>AN SCHÄTZT SIE, WIEVIEL SIE ALS ZU VERKAUFENDE</small> S<small>KLAVIN VORHER WERT WAR UND WIEVIEL SIE JETZT WERT IST.</small> D<small>IE GELDBUSSE IST FÜR JEDEN GLEICH.</small> J<small>EDE</small> Z<small>AHLUNG</small>, <small>DIE IN DER</small> T<small>ORA FESTGESETZT IST, GILT FÜR JEDEN GLEICH</small>.
+<b>W</b><small>ENN</small> V<small>ERKAUF</small><sup class="footnote-marker">12</sup><i class="footnote"> Vgl. Anm. 6.</i><small>, KEINE</small> G<small>ELDBUSSE, UND WENN</small> G<small>ELDBUSSE, KEIN</small> V<small>ERKAUF.</small> B<small>EI EINER</small> M<small>INDERJÄHRIGEN FINDET</small> V<small>ERKAUF STATT, ABER KEINE</small> G<small>ELDBUSSE; BEI EINEM</small> MÄ<small>DCHEN</small><sup class="footnote-marker">13</sup><i class="footnote"> Im Mädchenalter, während der 1. Hälfte des 13. Lebensjahres.</i><small>FINDET DIE</small> G<small>ELDBUSSE STATT, ABER KEIN</small> V<small>ERKAUF; BEI DER</small> M<small>ANNBAREN FINDET WEDER</small> V<small>ERKAUF NOCH DIE</small> G<small>ELDBUSSE STATT.</small>
+<b>W</b><small>ENN JEMAND SAGT, ER HABE DTE</small> T<small>OCHTER DES</small> N. <small>VERFÜHRT, SO HAT ER AUF</small> G<small>RUND SEINER</small> S<small>ELBSTANZEIGE</small> B<small>ESCHÄMUNG UND</small> M<small>INDERUNG, JEDOCH NICHT</small><sup class="footnote-marker">14</sup><i class="footnote"> Wer eine mit einer Geldbuße belegte Handlung freiwillig eingesteht, ist von der Zahlung der Geldbuße frei; cf. Bq. Fol. 74b.</i><small>DIE</small> G<small>ELDBUSSE ZU ZAHLEN.</small> W<small>ENN JEMAND SAGT, ER HABE GESTOHLEN, SO HAT ER AUF</small> G<small>RUND SEINER</small> S<small>ELBSTANZEIGE DEN</small> G<small>RUNDWERT, JEDOCH NICHT DAS</small> D<small>OPPELTE</small><sup class="footnote-marker">15</sup><i class="footnote"> Gf. Ex. 21,37 u, 22,3.</i><small>ODER DAS</small> V<small>IER- UND</small> F<small>ÜNFFACHE</small><sup class="footnote-marker">16</sup><i class="footnote"> Gf. Ex. 21,37 u, 22,3.</i><small>ZU BEZAHLEN</small>. S<small>AGT JEMAND</small>, <small>SEIN</small> O<small>CHS HABE</small> N. <small>ODER EINEN</small> O<small>CHSEN DES</small> N. <small>GETÖTET, SO MUSS ER AUF</small> G<small>RUND SEINER</small> S<small>ELBSTANZEIGE</small> E<small>RSATZ LEISTEN</small>; <small>WENN ABER, SEIN</small> O<small>CHS HABE EINEN</small> S<small>KLAVEN DES</small> N. <small>GETÖTET, SO HAT ER AUF</small> G<small>RUND SEINER</small> S<small>ELBSTANZEIGE NICHTS</small><sup class="footnote-marker">17</sup><i class="footnote"> Der Ersatz für einen Sklaven ist in der Schrift (Ex. 21,32) festgesetzt, u. jede festgesetzte Zahlung gilt als Geldbuße; ob. Fol. 40a.</i><small>ZU ZAHLEN.</small> D<small>IE</small> R<small>EGEL IST: WER MEHR ALS DEN ANGERICHTETEN</small> S<small>CHADEN ZU ZAHLEN HAT, BRAUCHT BEI EINER</small> S<small>ELBSTANZEIGE NICHTS ZU ZAHLEN.</small>
+
+Chapter 4
+
+<b>W</b>ENN <small>EIN</small> M<small>ÄDCHEN VERFÜHRT WORDEN IST, SO GEHÖREN</small> B<small>ESCHÄMUNGSGELD,</small> M<small>INDERUNGSGELD UND</small> G<small>ELDBUSSE IHREM</small> V<small>ATER, BEI DER</small> G<small>ENOTZÜCHTIGTEN AUCH DAS</small> S<small>CHMERZENSGELD.</small> S<small>TAND SIE VOR</small> G<small>ERICHT BEVOR DER</small> V<small>ATER STARB, SO GEHÖREN SIE DEM</small> V<small>ATER, UND WENN DER</small> V<small>ATER VERSTORBEN IST, DEN</small> B<small>RÜDERN</small><sup class="footnote-marker">1</sup><i class="footnote"> Als Erben des Vaters, da sie ihm bei Lebzeiten zugesprochen worden sind.</i>; <small>KAM SIE NICHT DAZU, VOR</small> G<small>ERICHT ZU STEHEN, ALS BIS DER</small> V<small>ATER GESTORBEN IST, SO GEHÖREN SIE IHR SELBER.</small> S<small>TAND SIE VOR</small> G<small>ERICHT, BEVOR SIE MANNBAR WARD, SO GEHÖREN SIE DEM</small> V<small>ATER, UND WENN DER</small> V<small>ATER VERSTORBEN IST, DEN</small> B<small>RÜDERN; KAM SIE NICHT DAZU, VOR</small> G<small>ERICHT ZU STEHEN, ALS BIS SIE MANNBAR GEWORDEN IST, SO GEHÖREN SIE IHR SELBER.</small> R. Š<small>IMO͑N SAGT, WENN DER</small> V<small>ATER GESTORBEN IST BEVOR SIE EINGEFORDERT WURDEN, GEHÖREN SIE IHR SELBER</small>. I<small>HRE</small> H<small>ÄNDEARBEIT UND IHR</small> Fu<small>ND, AUCH WENN SIE</small> <small>NOCH NICHT EINGEFORDERT SIND, GEHÖREN, WENN DER</small> V<small>ATER STIRBT, DEN</small> B<small>RÜDERN</small><sup class="footnote-marker">2</sup><i class="footnote"> Diese Ansprüche gelangen schon bei ihrem Entstehen in den Besitz des Vaters u. brauchen ihm nicht erst durch das Gericht zugesprochen zu werden.</i>.
+<b>W</b><small>ENN JEMAND SEINE</small> To<small>CHTER</small><sup class="footnote-marker">3</sup><i class="footnote"> Die das Mannbarkeitsalter noch nicht erreicht u. sich in der Gewalt des Vaters befindet.</i><small>VERLOBT UND SIE GESCHIEDEN WIRD, DANN</small> <small>WIEDERUM</small> <small>VERLOBT UND SIE VERWITWET WIRD, SO GEHÖRT IHRE</small> M<small>ORGENGABE</small><sup class="footnote-marker">4</sup><i class="footnote"> Aus beiden Verlobungen.</i><small>IHM ; WENN ER SIE ABER VERHEIRATET UND SIE GESCHIEDEN WIRD, DANN</small> <small>WIEDERUM</small> <small>VERHEIRATET UND SIE VERWITWET WIRD, SO GEHÖRT IHRE</small> M<small>ORGENGABE</small><sup class="footnote-marker">5</sup><i class="footnote"> Aus beiden Verlobungen.</i><small>IHR SELBER</small><sup class="footnote-marker">6</sup><i class="footnote"> Da sie durch die Heirat aus der Gewalt des Vaters gekommen ist.</i>. R. J<small>EHUDA SAGT, DIE ERSTE GEHÖRE DEM</small> V<small>ATER.</small> S<small>IE ERWIDERTEN IHM</small>: S<small>OBALD IHR</small> V<small>ATER SIE VERHEIRATET, HAT ER KEINE</small> G<small>EWALT MEHR ÜBER SIE</small>.
+<b>W</b><small>ENN MIT EINER</small> P<small>ROSELYTIN AUCH IHRE</small> T<small>OCHTER SICH BEKEHRT UND</small> U<small>NZUCHT</small><sup class="footnote-marker">7</sup><i class="footnote"> Nach ihrer Verlobung.</i><small>GETRIEBEN HAT, SO IST SIE DURCH</small> E<small>RDROSSELUNG</small><sup class="footnote-marker">8</sup><i class="footnote"> Gleich jeder anderen Ehebrecherin, u. nicht durch Steinigung.</i><small>HINZURICHTEN</small>, <small>AUCH ERFOLGT BEI IHR WEDER</small> <small>DAS</small> H<small>INAUSFÜHREN</small> <small>ZUR</small> T<small>ÜR DES</small> V<small>ATERHAUSES</small><sup class="footnote-marker">9</sup><i class="footnote"> Wie bei einer geborenen Jisraélitin; cf. Dt. 22,21.</i><small>NOCH</small> <small>DIE</small> Z<small>AHLUNG</small> <small>DER HUNDERT</small> S<small>ELA͑</small><sup class="footnote-marker">10</sup><i class="footnote"> Wenn die Beschuldigung des Ehemannes sich als falsch herausstellt, Dt. 22,19.</i>. I<small>ST IHRE</small> S<small>CHWÄNGERUNG NICHT IN</small> H<small>EILIGKEIT</small><sup class="footnote-marker">11</sup><i class="footnote"> Vor der Bekehrung der Mutter.</i><small>UND IHRE</small> G<small>EBURT IN</small> H<small>EILIGKEIT ERFOLGT, SO IST SIE DURCH</small> S<small>TEINIGUNG</small> <small>HINZURICHTEN</small>, <small>JEDOCH ERFOLGT BEI IHR WEDER</small> <small>DAS</small> H<small>INAUSFÜHREN</small> <small>ZUR</small> T<small>ÜR DES</small> V<small>ATERHAUSES NOCH</small> <small>DIE</small> Z<small>AHLUNG</small> <small>DER</small> H<small>UNDERT</small> S<small>ELA͑</small>. I<small>ST IHRE</small> S<small>CHWÄNGERUNG UND IHRE</small> G<small>EBURT IN</small> H<small>EILIGKEIT ERFOLGT, SO GILT SIE IN JEDER</small> H<small>INSICHT ALS</small> J<small>ISRAÉLITIN.</small> H<small>AT EINE EINEN</small> V<small>ATER, ABER KEINE</small> T<small>ÜR DES</small> V<small>ATERHAUSES</small><sup class="footnote-marker">12</sup><i class="footnote"> Wenn ihr Vater kein Haus hat.</i>, <small>ODER EINE</small> T<small>ÜR DES</small> V<small>ATERHAUSES, ABER KEINEN</small> V<small>ATER, SO IST SIE TROTZDEM DURCH</small> S<small>TEINIGUNG</small> <small>HINZURICHTEN</small>; <small>DIE</small> W<small>ORTE</small> <i>zur Tür ihres Vaterhauses</i> <small>SIND NICHTS WEITER ALS EINE</small> V<small>ORSCHRIFT</small><sup class="footnote-marker">13</sup><i class="footnote"> Von deren Ausführbarkeit das Gesetz nicht abhängig ist.</i>.
+<b>D</b><small>ER</small> V<small>ATER HAT</small> V<small>ERFÜGUNGSRECHT ÜBER SEINE</small> T<small>OCHTER INBETREFF IHRER</small> A<small>NTRAUUNG DURCH</small> G<small>ELD,</small> U<small>RKUNDE</small><sup class="footnote-marker">14</sup><i class="footnote"> Gf. Qid. Fol. 2a. Das Antrauungsgeld gehört ihm, ebenso darf er sie mit jedem, der ihm beliebt, verheiraten.</i><small>ODER</small> B<small>EIWOHNUNG; FERNER HAT ER</small> A<small>NRECHT AUF IHREN</small> F<small>UND, IHRE</small> H<small>ÄNDEARBEIT UND DIE</small> A<small>UFHEBUNG</small><sup class="footnote-marker">15</sup><i class="footnote"> Cf. Num. 30,4ff.</i><small>IHRER</small> G<small>ELÜBDE, AUCH NIMMT ER IHREN</small> S<small>CHEIDEBRIEF</small><sup class="footnote-marker">16</sup><i class="footnote"> Falls sie als Verlobte geschieden wird.</i><small>IN</small> E<small>MPFANG, JEDOCH HAT ER BEI IHREN</small> L<small>EBZEITEN KEIN</small> N<small>IESSBRAUCHSRECHT</small><sup class="footnote-marker">17</sup><i class="footnote"> Von ihrem Vermögen, das ihr mütterlicherseits zugefallen ist.</i>. H<small>AT SIE SICH VERHEIRATET, SO IST IHM DER</small> E<small>HEMANN ÜBERLEGEN, INDEM ER BEI IHREN</small> L<small>EBZEITEN</small> N<small>IESSBRAUCHSRECHT HAT; FERNER OBLIEGT IHM IHRE</small> E<small>RNÄHRUNG, IHRE</small> L<small>OSKAUFUNG</small><sup class="footnote-marker">18</sup><i class="footnote"> Wenn sie gefangen wird.</i><small>UND IHRE</small> B<small>EERDIGUNG.</small> R. J<small>EHUDA SAGT, SELBST DER</small> Ä<small>RMSTE IN</small> J<small>ISRAÉL NEHME</small><sup class="footnote-marker">19</sup><i class="footnote"> Bei der Beerdigung seiner Frau.</i><small>WENIGSTENS ZWEI</small> F<small>LÖTEN</small> <small>BLÄSER</small> <small>UND EIN</small> K<small>LAGEWEIB.</small>
+<b>S</b><small>IE BEFINDET SICH SOLANGE IN DER</small> G<small>EWALT DES</small> V<small>ATERS, BIS SIE ZUR</small> V<small>ERHEIRATUNG IN DIE</small> G<small>EWALT DES</small> E<small>HEMANNES KOMMT.</small> Ü<small>BERGIBT DER</small> V<small>ATER SIE DEN</small> B<small>OTEN DES</small> E<small>HEMANNES, SO BEFINDET SIE SICH IN DER</small> G<small>EWALT DES</small> E<small>HEMANNES.</small> G<small>EHT DER</small> V<small>ATER</small><sup class="footnote-marker">20</sup><i class="footnote"> Mit ihr zum Ehemanne.</i><small>MIT DEN</small> B<small>OTEN DES</small> E<small>HEMANNES ODER GEHEN DIE</small> B<small>OTEN DES</small> V<small>ATERS MIT DEN</small> B<small>OTEN DES</small> E<small>HEMANNES, SO BEFINDET SIE SICH IN DER</small> G<small>EWALT DES</small> V<small>ATERS.</small> Ü<small>BERGEBEN DIE</small> B<small>OTEN DES</small> V<small>ATERS SIE DEN</small> B<small>OTEN DES</small> E<small>HEMANNES, SO BEFINDET SIE SICH IN DER</small> G<small>EWALT DES</small> E<small>HEMANNES.</small>
+<b>D</b><small>ER</small> V<small>ATER IST NICHT ZUR</small> E<small>RNÄHRUNG SEINER</small> T<small>OCHTER VERPFLICHTET,</small> F<small>OLGENDE</small> L<small>EHRE TRUG</small> R. E<small>LEA͑ZAR B.</small> A<small>͑ZARJA DEN</small> W<small>EISEN DER</small> A<small>KADEMIE ZU</small> J<small>ABNE VOR:</small> D<small>IE</small> S<small>ÖHNE ERBEN UND DIE</small> T<small>ÖCHTER SIND ZU ER NÄHREN</small><sup class="footnote-marker">21</sup><i class="footnote"> Bezieht sich auf eine weit, folgende Lehre. Fol. 52b.</i>: <small>WIE NUN DIE</small> S<small>ÖHNE ERST NACH DEM</small> T<small>ODE IHRES</small> V<small>ATERS ERBEN, EBENSO SIND DIE</small> T<small>ÖCHTER ERST NACH DEM</small> T<small>ODE IHRES</small> V<small>ATERS ZU ERNÄHREN</small>.
+V<small>ERSGHRIEB ER IHR KEINE</small> M<small>ORGENGABE, SO ERHÄLT DIE</small> J<small>UNGFRAU ZWEITE HUNDERT</small> Z<small>UZ</small> <small>UND DIE</small> W<small>ITWE EINE</small> M<small>INE, DENN DIES IST EINE GERICHTLICHE</small> B<small>ESTIMMUNG.</small> V<small>ERSCHRIEB ER IHR ANSTELLE DER ZWEIHUNDERT</small> Z<small>UZ EIN</small> F<small>ELD IM</small> W<small>ERTE EINER</small> M<small>INE, OHNE GESCHRIEBEN ZU HABEN: ALLE</small><sup class="footnote-marker">22</sup><i class="footnote"> Diese u. die weiter folgenden Formeln gehören zum Texte der Urkunde über die Morgengabe.</i>G<small>ÜTER, DIE ICH BESITZE, SEIEN FÜR DEINE</small> M<small>ORGENGABE HAFTBAR, SO IST ER DENNOCH HAFTBAR, DENN DIES IST EINE GERICHTLICHE</small> B<small>ESTIMMUNG</small>
+S<small>CHRIEB ER IHR NICHT</small>: W<small>ENN DU GEFANGEN WIRST, KAUFE ICH DICH LOS UND NEHME DICH WIEDER ZUR</small> F<small>RAU, – EINER</small> P<small>RIESTERSFRAU</small><sup class="footnote-marker">23</sup><i class="footnote"> Die dadurch ihrem Manne verboten wird; cf. supra Fol. 27a.</i> : <small>UND BRINGE DICH IN DEINE</small> H<small>EIMAT ZURÜCK, – SO IST ER DENNOCH DAZU VERPFLICHTET, DENN DIES IST EINE GERICHTLICHE</small> B<small>ESTIMMUNG</small>
+W<small>IRD SIE GEFANGEN, SO MUSS ER SIE LOSKAUFEN; SAGT ER: DA IST IHR</small> S<small>CHEIDEBRIEF UND IHRE</small> M<small>ORGENGABE, MAG SIE SICH SELBER LOSKAUFEN, SO IST ER DAZU NICHT BEFUGT.</small> W<small>IRD SIE VERLETZT, SO MUSS ER SIE HEILEN LASSEN, SAGT ER: DA IST IHR</small> S<small>CHEIDEBRIEF UND IHRE</small> M<small>ORGENGABE, MAG SIE SICH SELBER HEILEN LASSEN, SO IST ER DAZU BEFUGT</small><sup class="footnote-marker">24</sup><i class="footnote"> Die Heilung gehört zum Unterhalte, der bei der Geschiedenen fortfällt.</i>.
+<b>S</b><small>CHRIEB ER IHR NICHT</small> : <small>DIE MÄNNLICHEN</small> K<small>INDER, DIE DU VON MIR HABEN WIRST, SOLLEN AUSSER DEM</small> A<small>NTEILE, DEN SIE MIT IHREN</small> B<small>RÜDERN</small><sup class="footnote-marker">25</sup><i class="footnote"> Von anderen Frauen bei der Teilung der Hinterlassenschaft des Vaters.</i><small>ERHALTEN, DEN</small> B<small>ETRAG DEINER</small> M<small>ORGENGABE ERBEN, SO IST ER DENNOCH DAZU</small><sup class="footnote-marker">26</sup><i class="footnote"> Ihre Kinder erben ihre von ihrem Manne ererbte Morgengabe, obgleich sie zur Hinterlassenschaft des Vaters gehört, an der die Kinder all seiner Frauen beteiligt sind.</i><small>VERPFLICHTET, WEIL DIES EINE GERICHTLICHE</small> B<small>ESTIMMUNG IST</small>
+S<small>CHRIEB ER IHR NICHT</small> : <small>DIE WEIBLICHEN</small> K<small>INDER, DIE DU VON MIR HABEN WIRST, SOLLEN IN MEINEM</small> H<small>AUSE WEILEN UND VON MEINEM</small> V<small>ERMÖGEN ERNÄHRT WERDEN, BIS SIE</small> M<small>ÄNNER NEHMEN, SO IST ER DENNOCH DAZU VERPFLICHTET, WEIL DIES EINE GERICHTLICHE</small> B<small>ESTIMMUNG IST</small> .
+S<small>CHRIEB ER IHR NICHT</small>: <small>DU SOLLST IN MEINEM</small> H<small>AUSE WEILEN UND WÄHREND DER GANZEN</small> D<small>AUER DEINER</small> W<small>ITWENSCHAFT IN MEINEM</small> H<small>AUSE ERNÄHRT WERDEN, SO IST ER DENNOCH DAZU VERPFLICHTET, WEIL DIES EINE GERICHTLICHE</small> B<small>ESTIMMUNG IST. SO SCHRIEBEN DIE</small> L<small>EUTE IN</small> J<small>ERUŠALEM, UND WIE DIE</small> L<small>EUTE VON</small> J<small>ERUŠALEM, SCHRIEBEN AUCH DIE</small> L<small>EUTE IN</small> G<small>ALILÄA.</small> D<small>IE</small> L<small>EUTE VON</small> J<small>UDÄA SCHRIEBEN WIE FOLGT: BIS DIE</small> E<small>RBEN DIR DEINE</small> M<small>ORGENGABE AUSZAHLEN WOLLEN.</small> D<small>AHER KÖNNEN DIE</small> E<small>RBEN, WENN SIE WOLLEN, IHR IHRE</small> M<small>ORGENGABE AUSZAHLEN UND SIE ABFINDEN.</small>
+
+Chapter 5
+
+<b>O</b>BGLEICH <small>SIE GESAGT HABEN, EINE</small> J<small>UNGFRAU ERHALTE ZWEIHUN DERT</small> Z<small>UZ</small> <small>UND EINE</small> W<small>ITWE EINE</small> M<small>INE, SO KANN ER DENNOCH, WENN ER HINZUFÜGEN WILL, AUCH HUNDERT</small> M<small>INEN HINZUFÜGEN; WIRD SIE VERWITWET ODER GESCHIEDEN, EINERLEI, OB NACH DER</small> V<small>ERLOBUNG ODER NACH DER</small> V<small>ERHEIRATUNG, SO KANN SIE ALLES</small><sup class="footnote-marker">1</sup><i class="footnote"> Auch die freiwillige Zulage.</i> <small>EINFORDERN</small>. R. E<small>LE</small>A<small>͑ZAR B.</small> A<small>͑ZARJA SAGT, NACH DER</small> V<small>ERHEIRATUNG KÖNNE SIE ALLES EINFORDERN, NACH DER</small> V<small>ERLOBUNG KÖNNE EINE</small> J<small>UNGFRAU NUR DIE ZWEIHUNDERT</small> Z<small>UZ</small> <small>UND EINE</small> W<small>ITWE NUR DIE</small> M<small>INE EINFORDERN, DENN</small> <small>DIE</small> Z<small>ULAGE</small> <small>VERSCHRIEB ER IHR NUR IN DER</small> V<small>ORAUSSETZUNG, DASS ER SIE HEIRATET</small>. R. J<small>EHUDA SAGT, WENN ER WILL, SCHREIBE ER EINER</small> J<small>UNGFRAU EINE</small> U<small>RKUNDE ÜBER ZWEIHUNDERT</small> Z<small>UZ</small>, <small>UND SIE BESTÄTIGE IHM, EINE</small> M<small>INE ERHALTEN ZU HABEN, DESGLEICHEN EINER</small> W<small>ITWE ÜBER EINE</small> M<small>INE, UND SIE BESTÄTIGE IHM, FÜNFZIG</small> Z<small>UZ ERHALTEN ZU HABEN</small>. R. M<small>EÍR SAGT, WENN JEMAND EINER</small> J<small>UNGFRAU DIE ZWEIHUNDERT</small> Z<small>UZ</small> <small>ODER EINER</small> W<small>ITWE DIE</small> M<small>INE MINDERT, SO IST SEINE</small> B<small>EIWOHNUNG EINE AUSSEREHELICHE.</small>
+<b>M</b><small>AN GEBE EINER</small> J<small>UNGFRAU, SOBALD DER</small> M<small>ANN SIE AUFGEFORDERT</small><sup class="footnote-marker">2</sup><i class="footnote"> Vorbereitungen zur Heirat zu treffen.</i><small>HAT</small>, <small>EINE</small> F<small>RIST VON</small> <small>ZWÖLF</small> M<small>ONATEN, UM SICH AUSZUSTATTEN, UND WIE MAN SIE DER</small> F<small>RAU GIBT, EBENSO GEBE MAN SIE DEM</small> M<small>ANNE, UM SICH AUSZUSTATTEN; EINER</small> W<small>ITWE DREISSIG</small> T<small>AGE.</small> W<small>ENN DIE</small> Z<small>EIT HERANREICHT, UND SIE</small><sup class="footnote-marker">3</sup><i class="footnote"> Cf. supra Fol. 2b.</i><small>NICHT GEHEIRATET WERDEN, SO SIND SIE AUF SEINE</small> K<small>OSTEN ZU UNTERHALTEN UND DÜRFEN</small><sup class="footnote-marker">4</sup><i class="footnote"> Wenn er Priester ist.</i>H<small>EBE ESSEN</small>. R. T<small>RYPHON SAGT, MAN DÜRFE IHR ALLES IN</small> H<small>EBE</small><sup class="footnote-marker">5</sup><i class="footnote"> Die sie während der Zeit ihrer Unreinheit, wo sie diese nicht genießen darf, verkaufen u. für den Erlös Profanes kaufen kann.</i><small>GEBEN;</small> R. A<small>͑QIBA SAGT, DIE</small> H<small>ÄLFTE</small> P<small>ROFANES UND DIE</small> H<small>ÄLFTE</small> H<small>EBE</small>
+D<small>ER</small> S<small>CHWAGER BERECHTIGT</small><sup class="footnote-marker">6</sup><i class="footnote"> Die kinderlose Witwe seines Bruders, an der er die Schwagerehe zu vollziehen hat.</i><small>NICHT ZUM</small> E<small>SSEN VON</small> H<small>EBE,</small> V<small>ERBRACHTE SIE SECHS</small> M<small>ONATE UNTER IHREM</small> M<small>ANNE</small><sup class="footnote-marker">7</sup><i class="footnote"> Angetraut u. nicht verheiratet.</i><small>UND SECHS</small> M<small>ONATE UNTER DEM</small> S<small>CHWAGER</small><sup class="footnote-marker">8</sup><i class="footnote"> Der ebenfalls bis zum Ablauf der 12 Monate warten muß.</i><small>, ODER ALLE UNTER IHREM</small> M<small>ANNE, BIS AUF EINEN</small> T<small>AG UNTER DEM</small> S<small>CHWAGER, ODER ALLE UNTER DEM</small> S<small>CHWAGER, BIS AUF EINEN</small> T<small>AG UNTER IHREM</small> M<small>ANNE, SO DARF SIE KEINE</small> H<small>EBE ESSEN.</small> S<small>O DIE URSPRÜNGLICHE</small> M<small>IŠNA ; EIN SPÄTERES</small> G<small>ERICHT ABER LEHRTE,</small> DIE F<small>RAU</small><small>DÜRFE NICHT EHER</small> H<small>EBE ESSEN, ALS BIS SIE UNTER DEN</small> B<small>ALDACHIN GEKOMMEN IST.</small>
+<b>W</b><small>ENN JEMAND DIE</small> H<small>ÄNDEARBEIT SEINER</small> F<small>RAU DEM</small> H<small>EILIGTUMS WEIHT, SO DARF SIE ARBEITEN UND</small> <small>DEN</small> E<small>RTRAG</small><sup class="footnote-marker">9</sup><i class="footnote"> Da er, wenn sie auf den Unterhalt verzichtet, nicht ihm gehört.</i><small>VERZEHREN ; WENN DEN</small> Ü<small>BERSCHUSS</small><sup class="footnote-marker">10</sup><i class="footnote"> Ihrer Arbeit über ihren Unterhalt.</i><small>, SO IST ER, WIE</small> R. M<small>EÍR SAGT, HEILIG, UND WIE</small> R. J<small>OḤANAN DER</small> S<small>CHUSTER SAGT, PROFAN.</small>
+F<small>OLGENDE</small> A<small>RBEITEN HAT DIE</small> F<small>RAU FÜR IHREN</small> M<small>ANN ZU VERRICHTEN</small>: <small>MAHLEN, BACKEN, WASCHEN, KOCHEN, IHR</small> K<small>IND SÄUGEN, IHM DAS</small> B<small>ETT MACHEN UND IN</small> W<small>OLLE ARBEITEN</small>. B<small>RACHTE SIE IHM EINE</small> S<small>KLAVIN</small><sup class="footnote-marker">11</sup><i class="footnote"> Od. entsprechendes Vermögen; weit. Fol. 61a.</i><small>MIT, SO BRAUCHT SIE NICHT ZU MAHLEN, ZU BACKEN UND ZU WASCHEN; WENN ZWEI, SO BRAUCHT SIE AUCH NICHT ZU KOCHEN UND IHR</small> K<small>IND ZU SÄUGEN; WENN DREI, SO BRAUCHT SIE IHM AUCH NICHT DAS</small> B<small>ETT ZU MACHEN UND IN</small> W<small>OLLE ZU ARBEITEN; WENN VIER, SO KANN SIE IM</small> L<small>EHNSTUHL</small><sup class="footnote-marker">12</sup><i class="footnote"> Sie ist nicht einmal zu kleinen Handlangungen verpflichtet.</i><small>SITZEN.</small> R. E<small>LIE͑ZER SAGT, SELBST WENN SIE IHM HUNDERT</small> S<small>KLAVINNEN MITGEBRACHT HAT, KÖNNE ER SIE IN</small> W<small>OLLE ZU ARBEITEN ZWINGEN, DENN</small> M<small>ÜSSIGGANG FÜHRT ZUR</small> U<small>NZUCHT.</small> R. Š<small>IMO͑N B.</small> G<small>AMLIÉL SAGT, AUCH WENN JEMAND SEINER</small> F<small>RAU DIE</small> A<small>RBEITSLEISTUNG ABGELOBT HAT, MÜSSE ER SIE ENTLASSEN UND IHR DIE</small> M<small>ORGENGABE AUSZAHLEN, DENN</small> M<small>ÜSSIGGANG FÜHRT ZUM</small> W<small>AHNSINN.</small>
+<b>W</b><small>ER SICH DEN</small> B<small>EISCHLAF SEINER</small> F<small>RAU ABGELOBT</small>, <small>KANN</small><sup class="footnote-marker">13</sup><i class="footnote"> Sie muß sich dies so lange gefallen lassen.</i><small>DIES</small>, <small>WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT</small>, <small>ZWEI</small> W<small>OCHEN</small>, <small>UND WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT</small>, <small>EINE</small> W<small>OCHE</small>. D<small>IE</small> J<small>ÜNGER DÜRFEN ZUM</small> S<small>TUDIUM DER</small> T<small>ORA DREISSIG</small> T<small>AGE OHNE</small> E<small>INWILLIGUNG FORTBLEIBEN</small>; T<small>AGELÖHNER EINE</small> W<small>OCHE</small>. D<small>IE IN DER</small> T<small>ORA GENANNTE</small> G<small>ATTENPFLICHT IST</small>: M<small>ÜSSIGGÄNGER TÄGLICH</small>, A<small>RBEITER ZWEIMAL WÖCHENTLICH</small>, E<small>SELTREIBER EINMAL WÖCHENTLICH</small>, K<small>AMELFÜHRER</small><sup class="footnote-marker">14</sup><i class="footnote"> Die Transporte nach entfernten Orten übernehmen.</i><small>EINMAL IN DREISSIG</small> T<small>AGEN</small>. S<small>CHIFFER EINMAL IN SECHS</small> M<small>ONATEN</small> – <small>SO</small> R. E<small>LIE͑ZER</small>.
+<b>W</b><small>ENN</small> <small>EINE</small> F<small>RAU</small> <small>GEGEN IHREN</small> M<small>ANN WIDERSPENSTIG IST</small>, <small>SO ZIEHE ER</small> <small>IHR SIEBEN</small> D<small>ENARE</small><sup class="footnote-marker">15</sup><i class="footnote"> Nach einer rabb. Erklärung, entsprechend den ob. Fol. 59b aufgezählten 7 Arbeiten, die die Frau zu verrichten hat.</i><small>WÖCHENTLICH VON IHRER</small> M<small>ORGENGABE AB</small>; R. J<small>EHUDA SAGT</small>, <small>SIEBEN</small> T<small>ROPAÏK</small>. W<small>IE LANGE ZIEHE ER SIE IHR AB</small>? B<small>IS ZUM</small> B<small>ETRAGE IHRER</small> M<small>ORGENGABE</small><sup class="footnote-marker">16</sup><i class="footnote"> Sodann kann er sich von ihr scheiden lassen, ohne ihr die Morgengabe zu zahlen.</i>. R. J<small>OSE SAGT</small>, <small>ER DÜRFE FORTWÄHREND WEITER ABZIEHEN UND ES</small>, <small>WENN IHR EINE</small> E<small>RBSCHAFT VON ANDERER</small> S<small>EITE ZUFÄLLT</small>, <small>VON DIESER EINFORDERN</small>. E<small>BENSO FÜGE MAN IHR</small>, <small>WENN ER GEGEN SEINE</small> F<small>RAU WIDERSPENSTIG IST</small>, <small>DREI</small><sup class="footnote-marker">17</sup><i class="footnote"> Nach einer rabb. Erklärung, entsprechend den Ex. 21,10 genannten 3 Pflichten des Ehemannes.</i>D<small>ENARE WÖCHENTLICH ZU IHRER</small> M<small>ORGENGABE HINZU</small>; R. J<small>EHUDA SAGT</small>, <small>DREI</small> T<small>ROPAÏK</small>.
+<b>W</b><small>ENN JEMAND SEINE</small> F<small>RAU DURCH EINEN</small> B<small>EVOLLMÄCHTIGTEN VERPFLEGEN LÄSST</small>, <small>SO GEBE ER IHR NICHT WENIGER ALS ZWEI</small> K<small>AB</small> W<small>EIZEN ODER VIER</small> K<small>AB</small> G<small>ERSTE</small> <small>WÖCHENTLICH</small>. R. J<small>OSE SAGTE</small>: G<small>ERSTE SETZTE IHR NUR</small> R. J<small>IŠMA͑ÉL AUS</small>, <small>DER IN DER</small> N<small>ÄHE VON</small> E<small>DOM</small><sup class="footnote-marker">18</sup><i class="footnote"> Sonst Bezeichnung für das röm. Reich, hier in der engeren geographischen Bedeutung, Idumäa, im südlichen Palästina.</i><small>WOHNTE</small>. F<small>ERNER GEBE ER IHR EINEN HALBEN</small> K<small>AB</small> H<small>ÜLSENFRÜCHTE</small>, <small>EIN HALBES</small> L<small>OG</small> Ö<small>L</small>, <small>EINEN</small> K<small>AB</small> D<small>ÖRRFEIGEN ODER EINE</small> M<small>INE</small> P<small>RESSFEIGEN</small>; <small>HAT ER DIESE NICHT</small>, <small>SO GEBE ER IHR DEMENTSPRECHEND ANDERE</small><sup class="footnote-marker">19</sup><i class="footnote"> So wohl zu verstehen; wörtl. Früchte aus anderer Stelle.</i>F<small>RÜCHTE</small>. F<small>ERNER GEBE ER IHR EIN</small> B<small>ETT</small>, <small>EINE</small> M<small>ATRATZE UND EINE</small> M<small>ATTE</small><sup class="footnote-marker">20</sup><i class="footnote"> So nach unserem T. (weit. Fol. 65a); die Lesart der Mišna separata u. des. jer. T. lautet: hat er keine Unterdecke, so gebe er ihr eine Matte.</i>. F<small>ERNER GEBE ER IHR EINE</small> H<small>AUBE</small><sup class="footnote-marker">21</sup><i class="footnote"> Nach Raschi, jährlich.</i><small>FÜR DEN</small> K<small>OPF</small>, <small>EINEN</small> S<small>CHURZ</small><sup class="footnote-marker">22</sup><i class="footnote"> Nach Raschi, jährlich.</i><small>FÜR DIE</small> L<small>ENDEN</small>, S<small>CHUHE ZU JEDEM</small> F<small>ESTE</small><sup class="footnote-marker">23</sup><i class="footnote"> Den 3 bibl. Festen; cf. Ex. 23,17ff. u. Dt. 16,16.</i><small>UND FÜR FÜNFZIG</small> Z<small>UZ</small> K<small>LEIDER JÄHRLICH</small>. E<small>R GEBE IHR NICHT NEUE IM</small> S<small>OMMER UND ABGETRAGENE IN DER</small> R<small>EGENZEIT</small>, <small>VIELMEHR GEBE ER IHR IN DER</small> R<small>EGENZEIT FÜR FÜNFZIG</small> Z<small>UZ</small> K<small>LEIDER</small>, <small>UND MIT DEN ABGETRAGENEN KLEIDE SIE SICH IM</small> S<small>OMMER</small>; <small>DIE VERBRAUCHTEN GEHÖREN IHR</small>.
+F<small>ERNER GEBE ER IHR EINE</small> S<small>ILBERMAA͑ FÜR IHRE</small> B<small>EDÜRFNISSE</small>, <small>AUCH ESSE SIE BEI IHM IN DER</small> N<small>ACHT ZU JEDEM</small> Š<small>ABBATH</small>. G<small>IBT ER IHR NICHT DIE</small> S<small>ILBERMAA͑ FÜR IHRE</small> B<small>EDÜRFNISSE</small>, <small>SO GEHÖRT IHRE</small> H<small>ÄNDEARBEIT IHR</small>. W<small>IEVIEL MUSS SIE FÜR IHN ARBEITEN</small>? D<small>AS</small> G<small>EWICHT VON FÜNF</small> S<small>ELA͑</small> K<small>ETTENFÄDEN IN</small> J<small>UDÄA</small>, <small>DAS SIND ZEHN</small> S<small>ELA͑ IN</small> G<small>ALILÄA</small>, <small>ODER DAS</small> G<small>EWICHT VON ZEHN</small> S<small>ELA͑</small> E<small>INSCHLAGFÄDEN IN</small> J<small>UDÄA</small>, <small>DAS SIND ZWANZIG</small> S<small>ELA͑ IN</small> G<small>ALILÄA</small>. I<small>ST SIE</small> S<small>ÄUGENDE</small>, <small>SO VERRINGERE MAN IHRE</small> H<small>ÄNDEARBEIT UND VERMEHRE IHRE</small> E<small>RNÄHRUNG</small>. D<small>IES GILT VOM</small> Ä<small>RMSTEN IN</small> J<small>ISRAÉL</small>; <small>EIN</small> A<small>NGESEHENER ABER</small>, <small>ALLES SEINEM</small> S<small>TANDE</small> <small>ENTSPRECHEND</small>.
+
+Chapter 6
+
+D<small>ER</small> F<small>UND EINER</small> F<small>RAU UND IHRE</small> H<small>ÄNDEARBEIT GEHÖREN IHREM</small> M<small>ANNE</small>; <small>VON IHRER</small> E<small>RBSCHAFT GEHÖRT IHM BEI IHREN</small> L<small>EBZEITEN DER</small> F<small>RUCHTGENUSS</small>; B<small>ESCHÄMUNG UND</small> M<small>INDERUNG</small><sup class="footnote-marker">1</sup><i class="footnote"> Die an die Frau wegen einer zugefügten Beschämung bzw. Verletzung zu zahlen sind; cf, Bq. Fol. 83b.</i> <small>GEHÖREN IHR</small>. R. J<small>EHUDA B</small>. B<small>ETHERA SAGT</small>, <small>WENN</small><sup class="footnote-marker">2</sup><i class="footnote"> Sc. die Verletzung erfolgt ist.</i> <small>HEIMLICH</small><sup class="footnote-marker">3</sup><i class="footnote"> Wenn die Verletzung an einer intimen Stelle erfolgt ist, bzw. bei der Beschämung niemand zugegen war.</i>, <small>SO GEHÖREN ZWEI</small> T<small>EILE IHR UND EIN</small> T<small>EIL IHM</small>, <small>WENN ÖFFENTTLIGH</small><sup class="footnote-marker">4</sup><i class="footnote"> Die Verletzung an einer sichtbaren Stelle, bzw. die Beschämung in Gegenwart fremder Personen.</i>, <small>SO GEHÖREN ZWEI</small> T<small>EILE IHM UND EIN</small> T<small>EIL IHR</small>. S<small>EINES IST SOFORT AUSZUZAHLEN</small>, <small>FÜR IHRES ABER IST</small> G<small>RUNDBESITZ ZU KAUFEN</small>, <small>UND DER</small> F<small>RUCHTGENUSS GEHÖRT IHM</small><sup class="footnote-marker">5</sup><i class="footnote"> Wie von anderen Gütern, die ihr während der Ehe zufallen.</i>.
+<b>W</b><small>ENN JEMAND SEINEM</small> S<small>CHWIEGERSOHNE EINEN</small> G<small>ELDBETRAG AUSGESETZT HAT UND DIESER GESTORBEN IST</small>, <small>SO KANN ER</small>, <small>WIE DIE</small> W<small>EISEN SAGEN</small>, <small>ZUM</small> S<small>CHWAGER</small><sup class="footnote-marker">6</sup><i class="footnote"> Der an der Verlobten seines Bruders die Schwagerehe zu vollziehen hat.</i> <small>SAGEN</small>: <small>DEINEM</small> B<small>RUDER WOLLTE ICH GEBEN</small>, <small>DIR ABER MAG ICH NICHT GEBEN</small>.
+V<small>ERPFLICHTET SIE SICH</small>, <small>IHM TAUSEND</small> D<small>ENAR</small> <small>IN DIE</small> E<small>HE</small> <small>ZU BRINGEN</small>, <small>SO MUSS ER IHR DAFÜR FÜNFZEHN</small> M<small>INEN</small><sup class="footnote-marker">7</sup><i class="footnote"> Ein Drittel mehr, weil er das Geld nutzbringend anlegt.</i><small>AUSSETZEN</small>. F<small>ÜR EINGESCHÄTZTES</small> G<small>UT</small><sup class="footnote-marker">8</sup><i class="footnote"> Mobilien, die sie in die Ehe mitbringt; solche werden in der Regel über den wirklichen Wert eingeschätzt.</i><small>SETZE ER IHR EIN</small> F<small>ÜNFTEL WENIGER AUS</small>; <small>BETRÄGT DIE</small> E<small>INSCHÄTZUNG EINE</small> M<small>INE UND AUCH DER WIRKLICHE</small> W<small>ERT EINE</small> M<small>INE</small>, <small>SO HAT ER NUR EINE</small> M<small>INE</small> <small>ZU BEANSPRUCHEN</small><sup class="footnote-marker">9</sup><i class="footnote"> Er kann nicht verlangen, entweder, wie üblich, das eingebrachte Gut höher einzuschätzen od. seinerseits ein Fünftel weniger auszusetzen.</i>. B<small>ETRÄGT DIE</small> E<small>INSCHÄTZUNG</small><sup class="footnote-marker">10</sup><i class="footnote"> Hochzeitsgut, wofür der Bräutigam ihr eine Mine gutschreibt.</i><small>EINE</small> M<small>INE</small>, <small>SO HAT SIE EINUNDDREISSIG</small> S<small>ELA͑ UND EINEN</small> D<small>ENAR EINZUBRINGEN</small><sup class="footnote-marker">11</sup><i class="footnote"> Ein Fünftel mehr; 1 M. = 25 S. zu 4 D.</i>; <small>WENN VIERHUNDERT</small>, <small>SO HAT SIE FÜNFHUNDERT EINZUBRINGEN</small>. F<small>ÜR DAS</small>, <small>WAS DER</small> B<small>RÄUTIGAM SICH VERPFLICHTET</small>, <small>SETZE ER</small> <small>IHR</small> <small>EIN</small> F<small>ÜNFTEL WENIGER AUS</small>.
+<b>V</b><small>ERPFLICHTET SIE SICH</small>, <small>IHM BARES</small> G<small>ELD</small> <small>IN DIE</small> E<small>HE</small> <small>ZU BRINGEN</small>, <small>SO GILT IHR</small> S<small>ELA͑ SECHS</small> D<small>ENARE</small><sup class="footnote-marker">12</sup><i class="footnote"> Ein Drittel mehr.</i>. D<small>ER</small> B<small>RÄUTIGAM HAT SICH FÜR JEDE</small> M<small>INE</small><sup class="footnote-marker">13</sup><i class="footnote"> Die sie in die Ehe bringt.</i><small>ZU ZEHN</small> D<small>ENAREN FÜR IHRE</small> B<small>ÜCHSE ZU VERPFLICHTEN</small>; R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT</small>, <small>ALLES NACH DEM</small> L<small>ANDESBRAUCHE</small>.
+<b>W</b><small>ENN JEMAND SEINE</small> T<small>OCHTER STILLSCHWEIGEND</small><sup class="footnote-marker">14</sup><i class="footnote"> Keine Mitgift vereinbart.</i><small>VERHEIRATET</small>, <small>SO GEBE ER IHR NICHT WENIGER ALS FÜNFZIG</small> Z<small>UZ</small>. V<small>EREINBARTE DER</small> B<small>RÄUTIGAM SIE NACKT ZU NEHMEN</small>, <small>SO KANN ER NICHT SAGEN</small>, <small>ER WERDE SIE EINKLEIDEN</small>, <small>ERST WENN ER SIE IN SEIN</small> H<small>AUS</small> <small>GENOMMEN HAT</small>, <small>VIELMEHR MUSS ER SIE NOCH IM</small> H<small>AUSE IHRES</small> V<small>ATERS EINKLEIDEN</small>. D<small>ESGLEICHEN GEBE MAN EINER</small> W<small>AISE</small>, <small>DIE VERHEIRATET WIRD</small>, <small>NICHT WENIGER ALS FÜNFZIG</small> Z<small>UZ</small>; <small>IST ABER GENÜGEND IN DER</small> K<small>ASSE</small>, <small>SO STATTE MAN SIE IHREM</small> S<small>TANDE ENTSPRECHEND AUS</small>.
+<b>W</b><small>ENN EINE</small> W<small>AISE VON IHRER</small> M<small>UTTER ODER IHREN</small> B<small>RÜDERN VERHEIRATET WORDEN IST</small>, <small>UND SIE IHR HUNDERT ODER FÜNFZIG</small> Z<small>UZ VERSCHRIEBEN HABEN</small>, <small>SELBST</small> <small>MIT IHRER</small> W<small>ILLIGUNG</small>, <small>SO KANN SIE</small>, <small>SOBALD SIE GROSSJÄHRIG IST</small>, <small>VON IHNEN EINFORDERN</small>, <small>WAS SIE ERHALTEN</small><sup class="footnote-marker">15</sup><i class="footnote"> Ein Zehntel des väterlichen Nachlasses.</i><small>SOLLTE</small>. R. J<small>EHUDA SAGT</small>, <small>HAT</small> <small>DER</small> V<small>ATER</small> <small>BEREITS EINE</small> T<small>OCHTER VERHEIRATET</small>, <small>SO GEBE MAN DER ANDEREN EBENSOVIEL</small>, <small>WIE ER DER ERSTEN GEGEBEN HAT</small>. D<small>IE</small> W<small>EISEN SAGEN</small>, <small>ES KOMME VOR</small>, <small>DASS JEMAND ARM WAR UND REICH WIRD ODER REICH WAR UND ARM</small><sup class="footnote-marker">16</sup><i class="footnote"> Die Ausstattung der 1. Tochter ist für die 2. nicht maßgebend.</i><small>WIRD</small>; <small>VIELMEHR SCHÄTZE MAN DAS</small> V<small>ERMÖGEN UND GEBE IHR ENTSPRECHEND</small>.
+<b>W</b><small>ENN JEMAND</small> G<small>ELD FÜR SEINE</small> T<small>OCHTER HINTERLEGT</small><sup class="footnote-marker">17</sup><i class="footnote"> Es, wenn er sterben sollte, für sie bei ihrer Verheiratung zu verwenden.</i><small>HAT</small>, <small>UND DIESE SAGT</small>, <small>IHR</small> E<small>HEMANN SEI IHR VERTRAUENSWÜRDIG</small><sup class="footnote-marker">18</sup><i class="footnote"> Man möge das Geld diesem aushändigen.</i>, <small>SO TUE DER</small> D<small>EPOSITAR</small>, <small>WIE ER BEAUFTRAGT WORDEN IST</small> – <small>SO</small> R. M<small>EÍR</small>. R. J<small>OSE SAGTE</small>: S<small>ELBST WENN ES EIN</small> F<small>ELD</small><sup class="footnote-marker">19</sup><i class="footnote"> Wenn er für das für sie hinterlegte Geld bereits ein Feld gekauft hat.</i><small>IST</small>, <small>UND SIE ES VERKAUFEN WILL</small>, <small>IST JA DER</small> V<small>ERKAUF</small><sup class="footnote-marker">20</sup><i class="footnote"> Sie kann daher auch über das noch in bar vorhandene Geld verfügen.</i><small>VON JETZT AB GÜLTIG</small>! D<small>IES GILT NUR VON EINER</small> G<small>ROSSJÄHRIGEN</small>, <small>IST SIE ABER MINDERJÄHRIG</small>, <small>SO IST DIE</small> H<small>ANDLUNG EINER</small> M<small>INDERJÄHRIGEN NICHTIG</small>.
+
+Chapter 7
+
+<b>W</b>ER <small>SEINE</small> F<small>RAU MIT EINEM</small> G<small>ELÜBDE BELEGT HAT</small>, <small>VON IHM NICHTS ZU GENIESSEN</small>, <small>STELLE IHR</small>, <small>WENN BIS ZU DREISSIG</small> T<small>AGEN</small>, <small>EINEN</small> P<small>FLEGER</small>, <small>WENN ABER LÄNGER</small>, <small>SO MUSS ER SIE ENTLASSEN UND IHR DIE</small> M<small>ORGENGABE AUSZAHLEN</small>. R. J<small>EHUDA SAGT</small>, <small>IST ER</small> J<small>ISRAÉLIT</small><sup class="footnote-marker">1</sup><i class="footnote"> Als Gegensatz zu einem Priester.</i>, <small>SO BEHALTE ER SIE</small>, <small>WENN FÜR EINEN</small> M<small>ONAT</small>, <small>UND ENTLASSE SIE UND ZAHLE IHR DIE</small> M<small>ORGENGABE AUS</small>, <small>WENN FÜR ZWEI</small> M<small>ONATE</small>, <small>UND IST ER</small> P<small>RIESTER</small><sup class="footnote-marker">2</sup><i class="footnote"> Er darf die Geschiedene nicht wieder heiraten, u. man gewähre ihm daher längere Bedenkzeit.</i>, <small>SO BEHALTE ER SIE</small>, <small>WENN FÜR ZWEI</small> M<small>ONATE</small>, <small>UND ENTLASSE SIE UND ZAHLE IHR DIE</small> M<small>ORGENGABE AUS</small>, <small>WENN FÜR DREI</small> M<small>ONATE</small>.
+W<small>ER SEINE</small> F<small>RAU MIT EINEM</small> G<small>ELÜBDE BELEGT HAT</small><sup class="footnote-marker">3</sup><i class="footnote"> Da er sie mit einem derartigen Gelübde nicht belegen kann, so gilt dies von dem Falle, wenn sie gelobt u. er es bestätigt, dh. das Gelübde nicht aufgehoben hat; cf. Num. 30,7ff.</i>, <small>EINE BESTIMMTE</small> F<small>RUCHT NICHT ZU GENIESSEN</small>, <small>MUSS SIE ENTLASSEN UND IHR DIE</small> M<small>ORGENGABE AUSZAHLEN</small>. R. J<small>EHUDA SAGT</small>, <small>IST ER</small> J<small>ISRAÉLIT</small>, <small>SO BEHALTE ER SIE</small>, <small>WENN FÜR EINEN</small> T<small>AG</small>, <small>UND ENTLASSE SIE UND ZAHLE IHR DIE</small> M<small>ORGENGABE AUS</small>, <small>WENN FÜR ZWEI</small> T<small>AGE</small>, <small>UND IST ER</small> P<small>RIESTER</small>, <small>SO BEHALTE ER SIE</small>, <small>WENN FÜR ZWEI</small>, <small>UND ENTLASSE SIE UND ZAHLE IHR DIE</small> M<small>ORGENGABE AUS</small>, <small>WENN FÜR DREI</small>.
+W<small>ER SEINE</small> F<small>RAU MIT EINEM</small> G<small>ELÜBDE BELEGT HAT</small><sup class="footnote-marker">4</sup><i class="footnote"> Da er sie mit einem derartigen Gelübde nicht belegen kann, so gilt dies von dem Falle, wenn sie gelobt u. er es bestätigt, dh. das Gelübde nicht aufgehoben hat; cf. Num. 30,7ff.</i>, <small>SICH MIT EINER BESTIMMTEN</small> A<small>RT NIGHT ZU SCHMÜCKEN</small>, <small>MUSS SIE ENTLASSEN UND IHR DIE</small> M<small>ORGENGABE AUSZAHLEN</small>. R. J<small>OSE SAGT</small>, <small>BEI</small> A<small>RMEN</small>, <small>WENN ER KEINE</small> F<small>RIST GENANNT</small><sup class="footnote-marker">5</sup><i class="footnote"> Für die Dauer des Gelübdes.</i> <small>HAT</small>, <small>BEI</small> R<small>EICHEN</small><sup class="footnote-marker">6</sup><i class="footnote"> Die verwöhnt sind u. die abgelobten Kosmetica nicht lange entbehren können.</i>, <small>WENN FÜR DREISSIG</small> T<small>AGE</small>.
+<b>W</b><small>ENN JEMAND SEINE</small> F<small>RAU MIT EINEM</small> G<small>ELÜBDE BELEGT</small><sup class="footnote-marker">7</sup><i class="footnote"> Da er sie mit einem derartigen Gelübde nicht belegen kann, so gilt dies von dem Falle, wenn sie gelobt u. er es bestätigt, dh. das Gelübde nicht aufgehoben hat; cf. Num. 30,7ff.</i> <small>HAT</small>, <small>DAS</small> H<small>AUS IHRES</small> V<small>ATERS NICHT ZU BESUCHEN</small>, <small>SO DARF ER SIE</small>, <small>WENN DIESER MIT IHR IN DERSELBEN</small> S<small>TADT WOHNT</small>, <small>WENN AUF EINEN</small> M<small>ONAT</small>, <small>BEHALTEN</small>, <small>WENN ABER AUF ZWEI</small>, <small>SO MUSS ER SIE ENTLASSEN UND IHR DIE</small> M<small>ORGENGABE AUSZAHLEN</small>; <small>WOHNT ER IN EINER ANDEREN</small> S<small>TADT</small>, <small>SO DARF ER SIE</small>, <small>WENN AUF EIN</small> F<small>EST</small><sup class="footnote-marker">8</sup><i class="footnote"> An dem sie die Eltern zu besuchen pflegten.</i>, <small>BEHALTEN</small>, <small>WENN ABER AUF DREI</small>, <small>SO MUSS ER SIE ENTLASSEN UND IHR DIE</small> M<small>ORGENGABE AUSZAHLEN</small>.
+W<small>ENN JEMAND SEINE</small> F<small>RAU MIT EINEM</small> G<small>ELÜBDE BELEGT HAT</small>, <small>KEIN</small> H<small>AUS DER</small> T<small>RAUER ODER KEIN</small> H<small>AUS DES</small> F<small>ESTMAHLES ZU</small> <small>BESUCHEN</small>, <small>SO MUSS ER SIE ENTLASSEN UND IHR DIE</small> M<small>ORGENGABE AUSZAHLEN</small>, <small>WEIL ER VOR IHR</small> <small>DIE</small> T<small>ÜR</small> <small>ABSCHLIESST</small>; <small>BERUFT ER SICH ABER AUF EINEN GEWISSEN</small> G<small>RUND</small>, <small>SO DARF ER DIES</small>. W<small>ENN ER ZU IHR GESAGT HAT</small>: <small>UNTER DER</small> B<small>EDINGUNG</small>, <small>DASS DU JENEM SAGST</small>, <small>WAS DU MIR GESAGT</small><sup class="footnote-marker">9</sup><i class="footnote"> Sei das Gelübde aufgelöst.</i><small>HAST</small>, <small>ODER</small>: <small>WAS ICH DIR GESAGT HABE</small>, <small>ODER</small>: <small>DASS DU SCHÖPFEST UND AUF DEN</small> M<small>ÜLLHAUFEN SCHÜTTEST</small>, <small>SO MUSS ER SIE ENTLASSEN UND IHR DIE</small> M<small>ORGENGABE AUSZAHLEN</small>.
+F<small>OLGENDE SIND OHNE</small> M<small>ORGENGABE ZU ENTLASSEN</small>: <small>DIE DAS MOSAISCHE</small> G<small>ESETZ UND JÜDISCHE</small> S<small>ITTE</small> <small>ÜBERTRITT</small>. D<small>AS MOSAISCHE</small> G<small>ESETZ</small> <small>ÜBERTRETEN</small> <small>HEISST</small>, <small>WENN SIE IHM ZU ESSEN GIBT</small>, <small>WAS NICHT VERZEHNTET IST</small>, <small>SICII ALS</small> M<small>ENSTRUIERENDE BEGATTEN</small><sup class="footnote-marker">10</sup><i class="footnote"> Cf. Lev. 18,19.</i><small>LÄSST</small>, <small>DIE</small> T<small>EIGHEBE NICHT ABSONDERT</small>, <small>ODER GELOBT</small><sup class="footnote-marker">11</sup><i class="footnote"> Cf. Dt. 23,22.</i><small>UND NICHT HÄLT</small>. J<small>ÜDISCHE</small> S<small>ITTE ÜBERTRETEN</small> <small>HEISST</small>, <small>WENN SIE MIT ENTBLÖSSTEM</small> H<small>AUPTE AUSGEHT</small>, <small>AUF DER</small> S<small>TRASSE SPINNT ODER SICH MIT JEDEM</small> M<small>ENSCHEN UNTERHÄLT</small>. A<small>BBA</small> Š<small>AÚL SAGT</small>, <small>AUCH DIE SEINE</small> E<small>RZEUGER IN SEINER</small> G<small>EGENWART SCHMÄHT</small>. R. T<small>RYPHON SAGT</small>, <small>AUCH DIE</small> S<small>CHREIERIN</small>. W<small>AS HEISST SCHREIERIN</small>? W<small>ENN SIE ZUHAUSE SPRICHT UND DIE</small> N<small>ACHBARINNEN IHRE</small> S<small>TIMME HÖREN</small>.
+<b>W</b><small>ENN JEMAND SICH EINE</small> F<small>RAU ANGETRAUT HAT UNTER DER</small> B<small>EDINGUNG</small>, <small>DASS SIE KEINE</small> G<small>ELÜBDE AUF SICH HAT</small>, <small>UND ES SICH HERAUSSTELLT</small>, <small>DASS SIE</small> G<small>ELÜBDE AUF SICH HAT</small>, <small>SO IST SIE IHM NICHT ANGETRAUT</small>. W<small>ENN ER SIE OHNE</small> B<small>EDINGUNG GENOMMEN</small>, <small>UND ES SICH HERAUSSTELLT</small>, <small>DASS SIE</small> G<small>ELÜBDE AUF SICH HAT</small>, <small>SO IST SIE OHNE</small> M<small>ORGENGABE ZU ENTLASSEN</small>. W<small>ENN UNTER DER</small> B<small>EDINGUNG</small>, <small>KEINE</small> L<small>EIBESFEHLER ZU HABEN</small>, <small>UND ES SICH HERAUSSTELLT</small>, <small>DASS SIE</small> L<small>EIBESFEHLER HAT</small>, <small>SO IST SIE IHM NICHT ANGETRAUT</small>. W<small>ENN ER SIE OHNE</small> B<small>EDINGUNG GENOMMEN</small>, <small>UND ES SICH HERAUSSTELLT</small>, <small>DASS SIE</small> L<small>EIBESFEHLER HAT</small>, <small>SO IST SIE OHNE</small> M<small>ORGENGABE ZU ENTLASSEN</small>. A<small>LLE</small> L<small>EIBESFEHLER</small>, <small>DIE</small> P<small>RIESTER UNTAUGLICH</small><sup class="footnote-marker">12</sup><i class="footnote"> Für den Tempeldienst; cf. Lev. 21,17ff.</i><small>MACHEN</small>, <small>MACHEN AUCH</small> F<small>RAUEN UNTAUGLICH</small><sup class="footnote-marker">13</sup><i class="footnote"> Sie können ohne Morgengabe entlassen werden.</i>.
+<b>H</b><small>ATTE SIE</small> L<small>EIBESFEHLER</small>, <small>ALS SIE NOCH IM</small> H<small>AUSE IHRES</small> V<small>ATERS WEILTE</small>, <small>SO HAT DER</small> V<small>ATER</small><sup class="footnote-marker">14</sup><i class="footnote"> Wenn der Ehemann nach der Verlobung sie nicht heiraten u. ihr nicht die Morgengabe auszahlen will.</i><small>DEN</small> B<small>EWEIS ZU ERBRINGEN</small>, <small>DASS DIE</small> F<small>EHLER AN IHR ENTSTANDEN SIND</small>, <small>ERST NACHDEM SIE SICH VERLOBTE</small>, <small>UND</small> <small>SEIN</small> F<small>ELD ÜBERSCHWEMMT</small><sup class="footnote-marker">15</sup><i class="footnote"> Es ist sein Mißgeschick.</i><small>WORDEN IST</small>, <small>UND IST SIE BEREITS IN DIE</small> G<small>EWALT DES</small> E<small>HEMANNES GEKOMMEN</small>, <small>SO HAT DER</small> E<small>HEMANN DEN</small> B<small>EWEIS ZU ERBRINGEN</small>, <small>DASS SIE DIE</small> F<small>EHLER HATTE</small>, <small>NOCH BEVOR SIE SICH VERLOBTE</small>, <small>UND SEIN</small> K<small>AUF EIN IRRTÜMLICHER WAR</small> – <small>SO</small> R. M<small>EÍR</small>. D<small>IE</small> W<small>EISEN SAGEN</small>, <small>DIES GELTE NUR VON VERBORGENEN</small> L<small>EIBESFEHLERN</small>, <small>BEI SICHTBAREN</small> <small>ABER KÖNNE ER NICHTS EINWENDEN</small>, <small>UND IST EIN</small> B<small>ADEHAUS IN DER</small> S<small>TADT</small>, <small>KÖNNE ER AUCH BEI VERBORGENEN</small> L<small>EIBESFEHLERN NICHTS EINWENDEN</small>, <small>WEIL ER SIE DURCH SEINE</small> V<small>ERWANDTE UNTERSUCHEN LÄSST</small>.
+<b>W</b><small>ENN AN DEM</small> M<small>ANNE</small> L<small>EIBESFEHLER ENTSTANDEN SIND</small>, <small>SO ZWINGE MAN IHN NICHT</small>, <small>SIE ZU ENTLASSEN</small>. R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGTE</small>: D<small>IES GILT NUR VON KLEINEN</small> F<small>EHLERN</small>, <small>WENN ABER GROSSE</small> F<small>EHLER</small>, <small>ZWINGE MAN IHN</small>, <small>SIE ZU ENTLASSEN</small>.
+<b>F</b><small>OLGENDE ZWINGE MAN</small>, <small>IHRE</small> F<small>RAUEN</small> <small>ZU ENTLASSEN</small>: <small>DEN</small> G<small>RINDBEHAFTETEN</small>, <small>DEN</small> P<small>OLYPENBEHAFTETEN</small>, <small>DEN</small> S<small>AMMLER</small><sup class="footnote-marker">16</sup><i class="footnote"> Wird weiter erklärt.</i>, <small>DEN</small> K<small>UPFERSCHMELZER</small><sup class="footnote-marker">17</sup><i class="footnote"> Wird weiter erklärt.</i><small>UND DEN</small> G<small>ERBER</small>; <small>EINERLEI OB SIE ES WAREN</small>, <small>BEVOR SIE GEHEIRATET HABEN</small>, <small>ODER ES GEWORDEN SIND</small>, <small>NACHDEM SIE GEHEIRATET HABEN</small>. V<small>ON DIESEN ALLEN SAGTE</small> R. M<small>EÍR</small>, <small>SELBST WENN ER ES MIT IHR VEREINBART HAT</small>, <small>KÖNNE SIE SAGEN</small>, <small>SIE HABE GEGLAUBT</small>, <small>SIE WÜRDE ES ERTRAGEN KÖNNEN</small>, <small>NUN ABER KÖNNE SIE ES NICHT ERTRAGEN</small>. D<small>IE</small> W<small>EISEN SAGEN</small>, <small>SIE MÜSSE</small> <small>IHN</small> <small>GEGEN IHREN</small> W<small>ILLEN DULDEN</small>, <small>AUSGENOMMEN DEN</small> G<small>RINDBEHAFTETEN</small>, <small>WEIL SIE IHN</small><sup class="footnote-marker">18</sup><i class="footnote"> Durch den ehelichen Verkehr, der ihm schädlich ist; hierüber weiter.</i><small>ABZEHRT</small>. E<small>INST EREIGNETE ES SICH IN</small> Ç<small>AJDAN</small><sup class="footnote-marker">19</sup><i class="footnote"> So richt. nach anderen Texten.</i>, <small>DASS EIN</small> G<small>ERBER STARB UND EINEN</small> B<small>RUDER</small><sup class="footnote-marker">20</sup><i class="footnote"> Der an der Witwe die Schwagerehe vollziehen sollte.</i><small>HINTERLIESS</small>, <small>DER EBENFALLS</small> G<small>ERBER WAR</small>. D<small>A ENTSCHIEDEN DIE</small> W<small>EISEN</small>, <small>SIE KÖNNE SAGEN</small>: D<small>EINEN</small> B<small>RUDER KONNTE ICH ERTRAGEN</small>, <small>DICH ABER KANN ICH NICHT ERTRAGEN</small>.
+
+Chapter 8
+
+<b>W</b>ENN <small>EINER</small> F<small>RAU</small> G<small>ÜTER ZUGEFALLEN SIND BEVOR SIE SICH</small> <small>VERLOBTE</small>, <small>SO DARF SIE</small><sup class="footnote-marker">1</sup><i class="footnote"> Als Verlohte.</i> <small>SIE</small>, <small>WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS UND DIE</small> S<small>CHULE</small> H<small>ILLELS ÜBEREINSTIMMEN</small>, <small>VERKAUFEN UND VERSCHENKEN</small>, <small>UND ES IST GÜLTIG</small>; <small>WENN SIE IHR ABER ZUGEFALLEN SIND NACHDEM SIE SICH VERLOBTE</small>, <small>SO DARF SIE SIE</small>, <small>WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT</small>, <small>VERKAUFEN</small>, <small>UND WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT</small>, <small>NICHT VERKAUFEN</small>. D<small>IESE UND JENE STIMMEN ÜBEREIN</small>, <small>DASS</small>, <small>WENN SIE VERKAUFT ODER VERSCHENKT HAT</small>, <small>ES GÜLTIG SEI</small>. R. J<small>EHUDA SAGTE</small>: D<small>IE</small> W<small>EISEN</small> <small>SPRACHEN VOR</small> R. G<small>AMLIÉL</small>: W<small>IE SOLLTE ER</small>, <small>WO ER SOGAR DIE</small> F<small>RAU ERWORBEN HAT</small>, <small>DIE</small> G<small>ÜTER NICHT ERWORBEN HABEN</small>!? E<small>R ERWIDERTE IHNEN</small>: W<small>IR SCHÄMEN UNS OB DER NEUEN</small><sup class="footnote-marker">2</sup><i class="footnote"> Sc. Güter, dh. die ihr nach der Heirat zugefallen sind; eigentlich sollte sogar bei solchen ihr Verkauf gültig sein.</i>, <small>UND IHR WÄLZT UNS NOCH DIE ALTEN AUF</small>! W<small>ENN SIE IHR ZUGEFALLEN SIND NACHDEM SIE SICH VERHEIRATETE</small>, <small>SO STIMMEN DIESE UND JENE ÜBEREIN</small>, <small>DASS</small>, <small>WENN SIE SIE VERKAUFT ODER VERSCHENKT HAT</small>, <small>DER</small> E<small>HEMANN SIE DEN</small> K<small>ÄUFERN ABNEHMEN KANN</small>. W<small>ENN BEVOR SIE SICH VERHEIRATETE UND SIE SICH DARAUF VERHEIRATETE</small>, <small>SO IST</small>, <small>WIE</small> R. G<small>AMLIÉL SAGT</small>, <small>WENN SIE SIE VERKAUFT ODER VERSCHENKT HAT</small>, <small>DIES GÜLTIG</small>. R. Ḥ<small>ANINA B</small>. A͑<small>QABJA SAGTE</small>: S<small>IE SPRACHEN VOR</small> R. G<small>AMLIÉL</small>: W<small>IE SOLLTE ER</small>, <small>WO ER SOGAR DIE</small> F<small>RAU ERWORBEN HAT</small>, <small>DIE</small> G<small>ÜTER NICHT ERWORBEN HABEN</small>!? E<small>R ERWIDERTE IHNEN</small>: W<small>IR SCHÄMEN UNS OB DER NEUEN</small>, <small>UND IHR WÄLZT UNS NOCH DIE ALTEN AUF</small>!
+R. Š<small>IMO͑N UNTERSCHEIDET ZWISCHEN</small> G<small>ÜTERN UND</small> G<small>ÜTERN</small>: G<small>ÜTER</small>, <small>DIE DEM</small> M<small>ANNE BEKANNT WAREN</small>, <small>DARF SIE NICHT VERKAUFEN</small>, <small>UND WENN SIE SIE VERKAUFT ODER VERSCHENKT HAT</small>, <small>IST DIES UNGÜLTIG</small>; <small>DIE ABER DEM</small> M<small>ANNE NICHT BEKANNT WAREN</small>, <small>DARF SIE NICHT VERKAUFEN</small>, <small>UND WENN SIE SIE VERKAUFT ODER VERSCHENKT HAT</small>, <small>IST DIES GÜLTIG</small>.
+<b>F</b><small>ALLEN IHR</small> G<small>ÜTER</small><sup class="footnote-marker">3</sup><i class="footnote"> Die keine Früchte tragen; die meisten Texte haben jed. besser <span dir="rtl">כספים</span>, Bargeld.</i><small>ZU</small>, <small>SO IST DAFÜR EIN</small> G<small>RUNDSTÜCK ZU KAUFEN</small>, <small>UND</small> <small>DER</small> E<small>HEMANN</small> <small>GENIESST DIE</small> F<small>RÜCHTE</small>. W<small>ENN VOM</small> B<small>ODEN GETRENNTE</small> F<small>RÜCHTE</small>, <small>SO IST DAFÜR EIN</small> G<small>RUNDSTÜCK ZU KAUFEN</small>, <small>UND ER GENIESST DIE</small> F<small>RÜCHTE</small>; <small>WENN AM</small> B<small>ODEN HAFTENDE</small>, <small>SO SCHÄTZE MAN</small>, <small>WIE</small> R. M<small>EÍR SAGT</small>, <small>WIEVIEL</small> <small>DAS</small> G<small>RUNDSTÜCK</small> <small>MIT DEN</small> F<small>RÜCHTEN WERT IST</small>, <small>UND WIEVIEL ES OHNE</small> F<small>RÜCHTE WERT IST</small>, <small>UND FÜR DEN</small> Ü<small>BERSCHUSS IST EIN</small> G<small>RUNDSTÜCK ZU KAUFEN</small>, <small>UND ER GENIESST DIE</small> F<small>RÜCHTE</small><sup class="footnote-marker">4</sup><i class="footnote"> Der Zuwachs unter seinem Besitze gehört ihm.</i>. D<small>IE</small> W<small>EISEN SAGEN</small>, <small>DIE AM</small> B<small>ODEN HAFTENDEN GEHÖREN IHM UND DIE VOM</small> B<small>ODEN GETRENNTEN GEHÖREN IHR</small>, <small>UND DAFÜR IST EIN</small> G<small>RUNDSTÜCK ZU KAUFEN</small>, <small>UND ER GENIESST DIE</small> F<small>RÜCHTE</small>.
+R. Š<small>IMO͑N SAGTE</small>: W<small>O ER IM</small> V<small>ORTEILE IST BEI IHREM</small> E<small>INTRETEN</small><sup class="footnote-marker">5</sup><i class="footnote"> Dh. Verheiratung bezw. Scheidung.</i>, <small>IST ER IM</small> N<small>ACHTEILE BEI IHREM</small> A<small>USTRETEN</small><sup class="footnote-marker">6</sup><i class="footnote"> Dh. Verheiratung bezw. Scheidung.</i>, <small>UND WO ER IM</small> N<small>ACHTEILE IST BEI IHREM</small> E<small>INTRETEN</small>, <small>IST ER IM</small> V<small>ORTEILE BEI IHREM</small> A<small>USTRETEN</small>: <small>DIE AM</small> B<small>ODEN HAFTENDEN</small> F<small>RÜCHTE GEHÖREN IHM BEI IHREM</small> E<small>INTRETEN UND IHR BEI IHREM</small> A<small>USTRETEN</small>, <small>DIE VOM</small> B<small>ODEN GETRENNTEN GEHÖREN IHR BEI IHREM</small> E<small>INTRETEN UND IHM BEI IHREM</small> A<small>USTRETEN</small>.
+R. Š<small>IMO͑N SAGTE</small>: W<small>O ER IM</small> V<small>ORTEILE IST</small>. R. Šimo͑n sagt ja dasselbe, was der erste Autor!? Raba erwiderte: Ein Unterschied besteht zwischen ihnen hinsichtlich der beim Austreten am Boden haftenden<sup class="footnote-marker">7</sup><i class="footnote"> Die nach RŠ. ihr gehören, nach dem ersten Autor aber ihm, da sie unter seiner Verwaltung gewachsen sind.</i>. <b>F</b><small>ALLEN IHR ALTE</small> S<small>KLAVEN UND</small> S<small>KLAVINNEN ZU</small>, <small>SO SIND SIE ZU VERKAUFEN UND DAFÜR EIN</small> G<small>RUNDSTÜCK ZU KAUFEN</small>, <small>UND ER GENIESST DIE</small> F<small>RÜCHTE</small>; R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT</small>, <small>SIE BRAUCHE SIE NIGHT ZU VERKAUFEN</small>, <small>WEIL SIE ZUM</small> A<small>NSEHEN IHRES</small> V<small>ATERHAUSES</small><sup class="footnote-marker">8</sup><i class="footnote"> Ihr eingebrachter Güterstand soll ihr erhalten bleiben.</i><small>GEHÖREN</small>. F<small>ALLEN IHR ALTE</small> O<small>LIVENBÄUME UND</small> W<small>EINSTÖCKE ZU</small>, <small>SO SIND SIE ZU VERKAUFEN UND DAFÜR EIN</small> G<small>RUNDSTÜCK ZU KAUFEN</small>, <small>UND ER GENIESST DIE</small> F<small>RÜCHTE</small>. R. J<small>EHUDA SAGT</small>, <small>SIE BRAUCHE SIE NICHT ZU VERKAUFEN</small>, <small>WEIL SIE ZUM</small> A<small>NSEHEN IHRES</small> V<small>ATERHAUSES GEHÖREN</small>.<b>W</b><small>ENN JEMAND AUF DIE</small> G<small>ÜTER SEINER</small> F<small>RAU</small> A<small>USGABEN GEMACHT HAT</small>, <small>EINERLEI OB VIEL AUSGEGEBEN UND WENIG GENOSSEN ODER WENIG</small> <small>AUSGEGEBEN</small> <small>UND VIEL GENOSSEN</small>, <small>SO HAT ER</small>, <small>WAS ER AUSGEGEBEN</small>, <small>AUSGEGEBEN</small>, <small>UND WAS ER GENOSSEN</small>, <small>GENOSSEN</small><sup class="footnote-marker">9</sup><i class="footnote"> Bei etwaiger Scheidung hat keiner von beiden Anspruch auf die Differenz.</i>. H<small>AT ER NUR AUSGEGEBEN UND NICHTS GENOSSEN</small>, <small>SO SCHWÖRE ER</small>, <small>WIEVIEL ER AUSGEGEBEN</small>, <small>UND ER ERHÄLT DEN</small> E<small>RSATZ</small>.
+<b>W</b><small>ENN EINER</small> A<small>NWÄRTERIN DER</small> S<small>CHWAGEREHE</small> G<small>ÜTER ZUGEFALLEN SIND</small>, <small>SO DARF SIE</small>, <small>WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS UND DIE</small> S<small>CHULE HILLELS ÜBEREINSTIMMEN</small>, <small>VERKAUFEN UND VERSCHENKEN</small>, <small>UND ES IST GÜLTIG</small>. W<small>AS GESCHIEHT</small>, <small>WENN SIE STIRBT</small>, <small>MIT IHRER</small> M<small>ORGENGABE UND MIT DEN MIT IHR EIN</small>- <small>UND AUSGEHENDEN</small><sup class="footnote-marker">10</sup><i class="footnote"> Den Nießbrauchgütern, von denen dem Ehemanne nur der Nießbrauch zusteht.</i>G<small>ÜTERN</small>? D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT</small>, <small>DIE</small> E<small>RBEN DES</small> E<small>HEMANNES</small><sup class="footnote-marker">11</sup><i class="footnote"> Der seine Frau beerbt.</i><small>TEILEN MIT DEN</small> E<small>RBEN DES</small> V<small>ATERS</small>, <small>UND DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT</small>, <small>DIE</small> G<small>ÜTER BLEIBEN BEI IHREN</small> B<small>ESITZERN</small>: <small>DIE</small> M<small>ORGENGABE IM</small> B<small>ESTIZE DER</small> E<small>RBEN DES</small> E<small>HEMANNES</small>, <small>UND DIE MIT IHR EIN</small>- <small>UND AUSGEHENDEN</small> G<small>ÜTER IM</small> B<small>ESITZE DER</small> E<small>RBEN DES</small> V<small>ATERS</small>.
+H<small>INTERLIESS SEIN</small> B<small>RUDER</small> B<small>ARGELD</small>, <small>SO IST DAFÜR EIN</small> G<small>RUNDSTÜCK</small><sup class="footnote-marker">12</sup><i class="footnote"> Zur Sicherung ihrer Morgengabe.</i><small>ZU KAUFEN</small>, <small>UND ER GENIESSE DIE</small> F<small>RÜCHTE</small>. W<small>ENN VOM</small> B<small>ODEN GETRENNTE</small> F<small>RÜCHTE</small>, <small>SO IST DAFÜR EIN</small> G<small>RUNDSTÜCK ZU KAUFEN</small>, <small>UND ER GENIESSE DIE</small> F<small>RÜCHTE</small>; <small>WENN AM</small> B<small>ODEN HAFTENDE</small> F<small>RÜCHTE</small>, <small>SO SCHÄTZE MAN</small>, <small>WIE</small> R. M<small>EÍR SAGT</small>, <small>WIEVIEL</small> <small>DAS</small> G<small>RUNDSTÜCK</small> <small>MIT</small> F<small>RÜCHTEN WERT IST UND WIEVIEL ES OHNE</small> F<small>RÜCHTE WERT IST</small>, <small>UND FÜR DEN</small> Ü<small>BERSCHUSS IST EIN</small> G<small>RUNDSTÜCK ZU KAUFEN</small>, <small>UND ER GENIESST DIE</small> F<small>RÜCHTE</small>. D<small>IE</small> W<small>EISEN SAGEN</small>, <small>DIE AM</small> B<small>ODEN HAFTENDEN</small> F<small>RÜCHTE GEHÖREN IHM UND DIE VOM</small> B<small>ODEN GETRENNTEN GEHÖREN DEM</small>, <small>DER ZUVORKOMMT</small>: <small>KOMMT ER</small> <small>IHR</small> <small>ZUVOR</small>, <small>SO GEHÖREN SIE IHM</small>, <small>KOMMT SIE</small> <small>IHM</small> <small>ZUVOR</small>, <small>SO IST DAFÜR EIN</small> G<small>RUNDSTÜCK ZU KAUFEN</small>, <small>UND ER GENIESST DIE</small> F<small>RÜCHTE</small>. H<small>AT ER SIE GENOMMEN</small>, <small>SO GILT SIE IN JEDER</small> H<small>INSICHT ALS SEINE</small> F<small>RAU</small>, <small>NUR DASS IHRE</small> M<small>ORGENGABE DIE</small> G<small>ÜTER IHRES ERSTEN</small> M<small>ANNES BELASTET</small>.
+E<small>R KANN ZU IHR NICHT SAGEN</small>: <small>DA LIEGT DEINE</small> M<small>ORGENGABE AUF DEM</small> T<small>ISCHE</small><sup class="footnote-marker">13</sup><i class="footnote"> Um die dingliche Haftbarkeit von den Gütern abzuwenden.</i>, <small>VIELMEHR HAFTEN ALL SEINE</small> G<small>ÜTER FÜR IHRE</small> M<small>ORGENGABE</small>. E<small>BENSO KANN AUCH SONST NIEMAND ZU SEINER</small> F<small>RAU</small> <small>SAGEN</small>: <small>DA LIEGT DEINE</small> M<small>ORGENGABE AUF DEM</small> T<small>ISCHE</small>, <small>VIELMEHR HAFTEN ALL SEINE</small> G<small>ÜTER FÜR IHRE</small> M<small>ORGENGABE</small>. L<small>ÄSST ER SICH</small><sup class="footnote-marker">14</sup><i class="footnote"> Nach Vollziehung der Schwagerehe.</i><small>VON IHR SCHEIDEN</small>, <small>SO HAT SIE NUR IHRE</small> M<small>ORGENGABE</small><sup class="footnote-marker">15</sup><i class="footnote"> Er kann über die Güter frei verfügen.</i><small>ZU ERHALTEN</small>, <small>NIMMT ER SIE WIEDER</small>, <small>SO GLEICHT SIE JEDER ANDEREN</small> F<small>RAU</small><sup class="footnote-marker">16</sup><i class="footnote"> Cf. infra Fol. 89b.</i><small>UND HAT NUR DIE</small> M<small>ORGENGABE ZU BEANSPRUCHEN</small>.
+
+Chapter 9
+
+<b>W</b>ENN <small>JEMAND SEINER</small> F<small>RAU GESCHRIEBEN HAT</small>: <small>ICH ENTSAGE MICH</small> <small>DES</small> R<small>ECHTES UND DES</small> A<small>NSPRUCHES AUF DEINE</small> G<small>ÜTER</small>, <small>SO GENIESST ER</small> <small>DENNOCH</small> <small>DIE</small> F<small>RÜCHTE BEI IHREN</small> L<small>EBZEITEN UND BEERBT SIE</small>, <small>WENN SIE STIRBT</small>. W<small>OZU SCHRIEB ER IHR DEMNACH</small>: <small>ICH ENTSAGE MICH DES</small> R<small>ECHTES UND DES</small> A<small>NSPRUCHES AUF DEINE</small> G<small>ÜTER</small>? W<small>ENN SIE SIE VERKAUFT ODER VERSCHENKT</small>, <small>IST ES GÜLTIG</small>. S<small>CHRIEB ER IHR</small>: <small>ICH ENTSAGE MICH DES</small> R<small>ECHTES UND DES</small> A<small>NSPRUCHES AUF DEINE</small> G<small>ÜTER UND DEREN</small> F<small>RÜCHTE</small>, <small>SO GENIESST ER BEI IHREN</small> L<small>EBZEITEN NICHT DIE</small> F<small>RÜCHTE</small>, <small>WENN SIE ABER STIRBT</small>, <small>BEERBT ER SIE</small>. R. J<small>EHUDA SAGT</small>, <small>ER GENIESSE SOLANGE DIE</small> F<small>RÜCHTE DER</small> F<small>RÜCHTE</small><sup class="footnote-marker">1</sup><i class="footnote"> Cf. S. 174 Anm. 51.</i>, <small>BIS ER IHR GESCHRIEBEN HAT</small>: <small>ICH ENTSAGE MICH DES</small> R<small>ECHTES UND DES</small> A<small>NSPRUCHES AUF DEINE</small> G<small>ÜTER</small>, <small>DEREN</small> F<small>RÜCHTE UND DIE</small> F<small>RÜCHTE IHRER</small> F<small>RÜCHTE</small>, <small>BIS INS</small> U<small>NENDLICHE</small>. S<small>CHRIEB ER IHR</small>: <small>ICH ENTSAGE MICH DES</small> R<small>ECHTES UND DES</small> A<small>NSPRUCHES AUF DEINE</small> G<small>ÜTER UND DEREN</small> F<small>RÜCHTE BEI DEINEN</small> L<small>EBZEITEN UND NACH DEINEM</small> T<small>ODE</small>, <small>SO GENIESST ER DIE</small> F<small>RÜCHTE NICHT BEI IHREN</small> L<small>EBZEITEN</small>, <small>UND BEERBT SIE NICHT</small>, <small>WENN SIE STIRBT</small>. R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT</small>, <small>WENN SIE STIRBT</small>, <small>BEERBE ER SIE WOHL</small>, <small>WEIL ER DIES GEGEN EINE</small> B<small>ESTIMMUNG DER</small> T<small>ORA VEREINBART HAT</small>, <small>UND WENN JEMAND ETWAS GEGEN EINE</small> B<small>ESTIMMUNG DER</small> T<small>ORA VEREINBART</small>, <small>SO IST DIE</small> V<small>EREINBARUNG UNGÜLTIG</small>.
+<b>W</b><small>ENN JEMAND GESTORBEN IST UND EINE</small> F<small>RAU</small>, <small>EINEN</small> G<small>LÄUBIGER UND</small> E<small>RBEN HINTERLASSEN</small>, <small>UND EIN</small> D<small>EPOSITUM ODER EIN</small> D<small>ARLEHEN IN FREMDEN</small> H<small>ÄNDEN HAT</small>, <small>SO GEBE MAN ES</small>, <small>WIE</small> R. T<small>RYPHON SAGT</small>, <small>DEM</small> S<small>CHWÄCHSTEN UNTER IHNEN</small>; R. A͑<small>QIBA SAGT</small>, <small>DAS</small> R<small>ECHT KENNE KEIN</small> M<small>ITLEID</small>, <small>VIELMEHR GEBE MAN ES DEN</small> E<small>RBEN</small>, <small>DENN JENE MÜSSEN</small><sup class="footnote-marker">2</sup><i class="footnote"> Um ihre Forderung vom Nachlasse zu decken.</i><small>EINEN</small> E<small>ID LEISTEN</small>, <small>DIE</small> E<small>RBEN ABER BRAUCHEN KEINEN</small> E<small>ID</small><sup class="footnote-marker">3</sup><i class="footnote"> Mit dem Tode des Erblassers gehen die Mobilien in den Besitz der Erben über.</i><small>ZU LEISTEN</small>.
+H<small>INTERLIESS ER VOM</small> B<small>ODEN GETRENNTE</small> F<small>RÜCHTE</small>, <small>SO ERWIRBT SIE</small>, <small>WER SIE SICH ZUERST</small> <small>ANEIGNET</small>. E<small>IGNETE SICH DIE</small> F<small>RAU MEHR AN ALS IHRE</small> M<small>ORGENGABE ODER DER</small> G<small>LÄUBIGER MEHR ALS SEINE</small> S<small>CHULD</small>, <small>SO GEBE MAN DEN</small> Ü<small>BERSCHUSS</small>, <small>WIE</small> R. T<small>RYPHON SAGT</small>, <small>DEM</small> S<small>CHWÄCHSTEN UNTER IHNEN</small>; R. A͑<small>QIBA SAGT</small>, <small>DAS</small> R<small>ECHT KENNE KEIN</small> M<small>ITLEID</small>, <small>VIELMEHR GEBE MAN IHN DEN</small> E<small>RBEN</small>, <small>DENN JENE MÜSSEN EINEN</small> E<small>ID LEISTEN</small>, <small>DIE</small> E<small>RBEN ABER BRAUCHEN KEINEN</small> E<small>ID ZU LEISTEN</small>.
+<b>W</b><small>ENN JEMAND SEINE</small> F<small>RAU ZUR</small> L<small>ADENVERKÄUFERIN EINGESETZT ODER SIE ZUR</small> V<small>ERWALTERIN GEMACHT HAT, SO KANN ER SIE ZU JEDER IHM BELIEBIGEN</small> Z<small>EIT SCHWÖREN</small><sup class="footnote-marker">4</sup><i class="footnote"> Daß sie nichts veruntreut hat.</i><small>LASSEN</small>. R. E<small>LIE͑ZER SAGT, SOGAR BEZÜGLICH IHRES</small> S<small>PINNROCKENS UND IHRES</small> T<small>EIGES</small><sup class="footnote-marker">5</sup><i class="footnote"> Er kann von ihr einen solchen Eid nicht nur inbetreff der Geschäftsführung, sondern auch inbetreff der Hausführung verlangen.</i>.
+<b>S</b><small>CHRIEB ER IHR: ICH WERDE DIR KEIN</small> G<small>ELÜBDE UND KEINEN</small> S<small>CHWUR AUFERLEGEN, SO KANN ER SIE NICHT SCHWÖREN LASSEN, WOHL ABER KANN ER IHRE</small> E<small>RBEN UND IHRE</small> R<small>ECHTSNACHFOLGER SCHWÖREN</small><sup class="footnote-marker">6</sup><i class="footnote"> Wenn er sich von ihr scheiden ließ u. diese ihre Morgengabe fordern.</i><small>LASSEN.</small> W<small>ENN: ICH WERDE DIR, DEINEN</small> E<small>RBEN UND DEINEN</small> R<small>ECHTSNACHFOLGERN KEIN</small> G<small>ELÜBDE UND KEINEN</small> S<small>CHWUR AUFERLEGEN, SO KANN ER SIE NICHT SCHWÖREN LASSEN, WEDER SIE NOCH IHRE</small> E<small>RBEN NOCH IHRE</small> R<small>ECHTSNACHFOLGER, WOHL ABER KÖNNEN SEINE</small> E<small>RBEN SIE, IHRE</small> E<small>RBEN UND IHRE</small> R<small>ECHTSNACHFOLGER SCHWÖREN LASSEN</small>. W<small>ENN: ICH, MEINE</small> E<small>RBEN UND MEINE</small> R<small>ECHTSNACHFOLGER WERDEN DIR, DEINEN</small> E<small>RBEN UND DEINEN</small> R<small>ECHTSNACHFOLGERN KEIN</small> G<small>ELÜBDE UND KEINEN</small> S<small>CHWUR AUFERLEGEN, SO KÖNNEN WEDER ER NOCH SEINE</small> E<small>RBEN NOCH SEINE</small> R<small>ECHTSNACHFOLGER SIE, IHRE</small> E<small>RBEN ODER IHRE</small> R<small>ECHTSNACHFOLGER SCHWÖREN LASSEN</small>
+G<small>ING SIE</small><sup class="footnote-marker">7</sup><i class="footnote"> Die der Ehemann vom bezüglichen Eide entbunden hat.</i><small>VOM</small> G<small>RABE IHRES</small> E<small>HEMANNES IN DAS</small> H<small>AUS IHRES</small> V<small>ATERS, ODER KEHRTE SIE ZURÜCK IN DAS</small> H<small>AUS IHRES</small> S<small>CHWIEGERVATERS, OHNE ZUR</small> V<small>ERWALTERIN EINGESETZT WORDEN ZU SEIN, SO KÖNNEN DIE</small> E<small>RBEN SIE NICHT SCHWÖREN</small><sup class="footnote-marker">8</sup><i class="footnote"> Hinsichtl. der Zeit seit dem Tode des Ehemannes bis zur Beerdigung desselben.</i><small>LASSEN ; IST SIE ZUR</small> V<small>ERWALTERIN EINGESETZT WORDEN, SO KÖNNEN DIE</small> E<small>RBEN SIE ÜBER DAS NACHHERIGE</small><sup class="footnote-marker">9</sup><i class="footnote"> Über ihre Verwaltung nach dem Tode des Ehemannes, da die Entbindung des Ehemannes sich nur auf die Zeit seiner Lebensdauer erstreckt.</i><small>SCHWÖREN LASSEN, NICHT ABER ÜBER DAS VORHERIGE.</small>
+<b>V</b><small>ERRINGERT SIE IHRE</small> M<small>ORGENGABE, SO IST SIE IHR NUR GEGEN</small> E<small>ID AUSZUZAHLEN; BEKUNDET EIN EINZELNER</small> Z<small>EUGE, SIE SEI BEZAHLT, SO IST SIE IHR NUR GEGEN</small> E<small>ID AUSZUZAHLEN; VON</small> G<small>ÜTERN DER</small> W<small>AISEN, VON BELASTETEN</small> G<small>ÜTERN UND IN</small> <small>IHRES</small> E<small>HEMANNES</small> A<small>BWESENHEIT IST SIE
+IHR NUR GEGEN</small> E<small>ID AUSZUZAHLEN.</small> WAS HEISST IHRE M<small>ORGENGABE VERRINGERN?</small> W<small>ENN IHRE</small> M<small>ORGENGABE TAUSEND</small> Z<small>UZ BETRUG, UND ER SAGT, SIE HABE IHRE</small> M<small>ORGENGABE BEREITS ERHALTEN, SIE ABER SAGT, SIE HABE NUR EINE</small> M<small>INE ERHALTEN, SO IST IHR</small> <small>DER</small> R<small>EST</small> <small>NUR GEGEN</small> E<small>ID AUSZUZAHLEN.</small> W<small>AS HEISST: BEKUNDET EIN EINZELNER</small> Z<small>EUGE, SIE SEI BEZAHLT?</small> W<small>ENN IHRE</small> M<small>ORGENGABE TAUSEND</small> Z<small>UZ BETRUG, UND ER SAGT, SIE HABE IHRE</small> M<small>ORGENGABE BEREITS ERHALTEN, SIE ABER SAGT, SIE HABE NICHTS ERHALTEN, UND EIN EINZELNER</small> Z<small>EUGE BEKUNDET, SIE SEI BEREITS BEZAHLT, SO IST SIE IHR NUR GEGEN</small> E<small>ID AUSZUZAHLEN</small>. W<small>AS HEISST: VON BELASTETEN</small> G<small>ÜTERN?</small> W<small>ENN ER SEINE</small> G<small>ÜTER ANDEREN VERKAUFT HAT UND SIE</small> Z<small>AHLUNG VON DEN</small> K<small>ÄUFERN VERLANGT, SO IST SIE IHR NUR GEGEN</small> E<small>ID AUSZUZAHLEN.</small> W<small>AS HEISST: VON</small> G<small>ÜTERN DER</small> W<small>AISEN?</small> W<small>ENN ER GESTORBEN IST UDN SEINE</small> G<small>ÜTER DEN</small> W<small>AISEN HINTERLASSEN HAT, UND SIE</small> Z<small>AHLUNG VON DEN</small> W<small>AISEN VERLANGT, SO IST SIE IHR NUR GEGEN</small> E<small>ID AUSZUZAHLEN.</small> W<small>AS HEISST: IN</small> <small>IHRES</small> E<small>HEMANNES</small> A<small>BWESENHEIT?</small> W<small>ENN ER NACH DEM</small> Ü<small>BERSEELANDE GEGANGEN IST UND SIE IN SEINER</small> A<small>BWESENHEIT</small> Z<small>AHLUNG VERLANGT, SO IST SIE IHR NUR GEGEN</small> E<small>ID AUSZUZAHLEN</small>. R. Š<small>IMO͑N SAGT, SOLANGE</small> <small>SIE IHRE</small> M<small>ORGENGABE FORDERT, KÖNNEN DIE</small> E<small>RBEN SIE SCHWÖREN LASSEN, FORDERT SIE ABER DIE</small> M<small>ORGENGABE NICHT, KÖNNEN DIE</small> E<small>RBEN SIE NICHT SCHWÖREN LASSEN.</small>
+<b>W</b><small>ENN SIE EINEN</small> S<small>CHEIDEBRIEF OHNE</small> U<small>RKUNDE ÜBER DIE</small> M<small>ORGENGABE</small><sup class="footnote-marker">10</sup><i class="footnote"> Und auf Grund der Scheidung ihre Morgengabe verlangt.</i><small>VORLEGT,</small> SO KANN SIE IHRE M<small>ORGENGABE</small><sup class="footnote-marker">11</sup><i class="footnote"> Auf Grund der gesetzlichen Institution; er hat nachzuweisen, daß er sie gezahlt hat.</i><small>EINFORDERN ;</small> WENN ABER <small>DIE</small> U<small>RKUNDE ÜBER</small> <small>DIE</small> M<small>ORGENGABE OHNE</small> S<small>CHEIDEBRIEP UND SAGT, SIE HABE DEN</small> S<small>CHEIDEBRIEF VERLOREN, UND ER SAGT, ER HABE DIE</small> Q<small>UITTUNG</small><sup class="footnote-marker">12</sup><i class="footnote"> Sie habe unter der Behauptung, die Urkunde über die Morgengabe verloren zu haben, die Morgengabe auf Grund des Scheidebriefes eingefordert.</i><small>VERLOREN, ODER WENN DESGLEICHEN EIN</small> G<small>LÄUBIGER EINEN</small> S<small>CHULDSCHEIN OHNE</small> P<small>ROSBUL</small><sup class="footnote-marker">13</sup><i class="footnote"> Schutzurkunde gegen den Verfall einer Schuldforderung im Erlaßjahre; wenn der Gläubiger eine derartige Urkunde gehabt u. verloren zu haben behauptet u. der Schuldner dies bestreitet.</i><small>VORLEGT, SO ERHALTEN SIE KEINE</small> Z<small>AHLUNG.</small> R. Š<small>IMO͑N B.</small> G<small>AMLIÉL SAGTE</small> : S<small>EIT DER</small> Z<small>EIT DER</small> G<small>EFAHR</small><sup class="footnote-marker">14</sup><i class="footnote"> Der Religionsverfolgung, während welcher den Juden die Ausstellung dieser Urkunden verboten worden war.</i><small>KANN EINE</small> F<small>RAU IHRE</small> M<small>ORGENGABE OHNE</small> S<small>CHEIDEBRIEF UND EIN</small> G<small>LÄUBIGER</small> <small>DIE</small> S<small>CHULD</small> <small>OHNE</small> P<small>ROSBUL EINFORDERN.</small>  <b>W</b><small>ENN SIE ZWEI</small> S<small>CHEIDEBRIEFE UND ZWEI</small> U<small>RKUNDEN ÜBER DIE</small> M<small>ORM GENGABE VORLEGT,</small> SO FORDERT SIE ZWEI MORGENGABEN<sup class="footnote-marker">15</sup><i class="footnote"> Er ließ sich von ihr scheiden u. heiratete sie wiederum.</i><small>EIN, WENN ZWEI</small> U<small>RKUNDEN ÜBER DIE</small> M<small>ORGENGABE UND EINEN</small> S<small>GHEIDEBRIEF ODER EINE</small> U<small>RKUNDE ÜBER DIE</small> M<small>ORGENGABE UND ZWEI</small><sup class="footnote-marker">16</sup><i class="footnote"> Er heiratete sie wiederum, bewilligte ihr aber keine 2. Morgengabe.</i>S<small>CHEIDEBRIEFE, ODER EINE</small> U<small>RKUNDE ÜBER DIE</small> M<small>ORGENGABE, EINEN</small> S<small>GHEIDEBRIEF UND EINEN TODESNAGHWEIS, SO KANN SIE NUR EINE</small> M<small>ORGENGABE EINFORDERN; WER SICH NÄMLICH VON SEINER</small> F<small>RAU SCHEIDET UND SIE WIEDER HEIRATET, HEIRATET SIE UNTER DER</small> B<small>EDINGUNG DER ERSTEN</small> M<small>ORGENGABE.</small>  <b>D</b><small>IE</small> M<small>ORGENGABE EINES VON SEINEM</small> V<small>ATER VERHEIRATETEN</small> M<small>INDERJÄHRIGEN BLEIBT</small><sup class="footnote-marker">17</sup><i class="footnote"> Nach seiner Großjährigkeit.</i><small>BESTEHEN, DENN ER HAT SIE UNTER DIESER</small> B<small>EDINGUNG BEHALTEN</small>. W<small>ENN MIT EINEM</small> P<small>ROSELYTEN AUCH SEINE</small> F<small>RAU SICH BEKEHRT, SO BLEIBT IHRE MORGENGABE</small><sup class="footnote-marker">18</sup><i class="footnote"> Dh. die jeder jüd. Frau gesetzlich zustehende M.</i><small>BESTEHEN, DENN ER HAT SIE UNTER DIESER</small> B<small>EDINGUNG BEHALTEN.</small>
+
+Chapter 10
+
+<b>W</b>ENN <small>JEMAND MIT ZWEI</small> F<small>RAUEN VERHEIRATET WAR UND GESTORBEN IST, SO GEHT DIE ERSTEHE DER ANDEREN VOR</small><sup class="footnote-marker">1</sup><i class="footnote"> Bei der Auszahlung der Morgengabe.</i>, <small>EBENSO GEHEN DIE</small> E<small>RBEN DER ERSTEHEN DEN</small> E<small>RBEN DER ANDEREN VOR.</small> W<small>ENN ER EINE GEHEIRATET HAT UND SIE GESTORBEN IST, UND DARAUF DIE ZWEITE UND ER GESTORBEN IST, SO GEHEN DIE ANDERE UND IHRE</small> E<small>RBEN DEN</small> E<small>RBEN DER ERSTEREN</small><sup class="footnote-marker">2</sup><i class="footnote"> Die die Morgengabe ihrer Mutter (cf. supra Fol. 52b) oder ihren Anteil von der Hinterlassenschaft des Vaters verlangen.</i> <small>VOR</small><sup class="footnote-marker">3</sup><i class="footnote"> Die andere ist selber Gläubigerin, dagegen sind die Kinder der ersteren nur Erben.</i>.
+<b>W</b><small>ENN JEMAND ZWEI</small> F<small>RAUEN GEHEIRATET HATTE UND SIE GESTORBEN SIND, WORAUF ER GESTORBEN IST, UND DIE</small> W<small>AISEN DIE</small> M<small>ORGENGABE IHRER</small> M<small>UTTER</small><sup class="footnote-marker">4</sup><i class="footnote"> Wenn durch die Höhe der Morgengabe od. durch die proportionelle Verteilung ihr Anteil größer ausfallen würde; sie verlangen, daß die Morgengaben an die betreffenden Erben vollständig ausgezahlt und nur der Überschuß gleichmäßig geteilt werde.</i><small>FORDERN, WÄHREND NUR</small> <small>DER</small> B<small>ETRAG VON</small> <small>BEIDEN</small> M<small>ORGENGABEN VORHANDEN IST, SO TEILEN SIE GLEICHMÄSSIG</small><sup class="footnote-marker">5</sup><i class="footnote"> Damit nicht das Gesetz von der gleichmäßigen Verteilung der Erbschaft umgestoßen werde.</i>. I<small>ST EIN</small> D<small>ENAR</small> Ü<small>BERSCHUSS</small><sup class="footnote-marker">6</sup><i class="footnote"> Woran das Gesetz anwendbar ist.</i><small>VORHANDEN, SO ERHALTEN DIE EINEN DIE</small> M<small>ORGENGABE IHRER</small> M<small>UTTER UND DIE ANDEREN DIE</small> M<small>ORGENGABE IHRER</small> M<small>UTTER.</small> S<small>AGEN DIE</small> W<small>AISEN</small> <small>DER EINEN</small>, <small>SIE WOLLEN DIE</small> G<small>ÜTER IHRES</small> V<small>ATERS EINEN</small> D<small>ENAR HÖHER</small><sup class="footnote-marker">7</sup><i class="footnote"> Damit dieser Überschuß zurückbleibe, u. die Differenz ersetzen.</i><small>ANRECHNEN, UM DIE</small> M<small>ORGENGABE IHRER</small> M<small>UTTER ZU ERHALTEN, SO HÖRE MAN NICHT AUF SIE, VIELMEHR SCHÄTZE MAN DAS</small> V<small>ERMÖGEN GERICHTLICH</small>.
+S<small>IND DARUNTER ANWARTSCHAFTLICHE</small><sup class="footnote-marker">8</sup><i class="footnote"> Die ihnen als Erben erst später zufallen werden (Rechte, ausstehende Schulden), mit denen der erforderliche Überschuß vorhanden ist.</i>G<small>ÜTER, SO GELTEN SIE NICHT ALS IM</small> B<small>ESITZE BEFINDLICH.</small> R. Š<small>IMO͑N SAGT, SELBST WENN DARUNTER</small> G<small>ÜTER SIND, DIE KEINE</small> S<small>ICHERHEIT GEWÄHREN, GELTEN SIE NICHT ; NUR WENN</small> S<small>ICHERHEIT GEWÄHRENDE</small> G<small>ÜTER UM EINEN</small> D<small>ENAR MEHR ALS BEIDE</small> M<small>ORGENGABEN VORHANDEN SIND</small>.
+<b>W</b><small>ENN JEMAND DREI</small> F<small>RAUEN GEHEIRATET HATTE UND GESTORBEN IST</small>, <small>UND DIE</small> M<small>ORGENGABE DER EINEN EINE</small> M<small>INE, DER ANDEREN ZWEIHUNDERT UND DER DRITTEN DREIHUNDERT</small> D<small>ENAR</small> <small>BETRÄGT, UND NUR EINE</small> M<small>INE VORHANDEN IST, SO TEILEN SIE</small><sup class="footnote-marker">9</sup><i class="footnote"> Wenn alle 3 Urkunden an einem Tage ausgestellt worden sind.</i><small>GLEICHMÄSSIG ;</small> SIND ZWEIHUNDERT VORHANDEN, SO ERHÄLT, DIE EINE M<small>INE</small> <small>ZU BEKOMMEN HAT</small>, <small>FÜNFZIG, UND DIE ZWEIHUNDERT UND DREIHUNDERT</small> <small>ZU BEKOMMEN HABEN</small>, <small>JE DREI</small> G<small>OLD</small><small>DENARE</small><sup class="footnote-marker">10</sup><i class="footnote"> 1 D. in Gold = 25 in Silber.</i>; <small>SIND DREIHUNDERT VORHANDEN, SO ERHÄLT, DIE EINE</small> M<small>INE</small> <small>ZU BEKOMMEN HAT</small>, <small>FÜNFZIG, DIE ZWEIHUNDERT</small> <small>ZU BEKOMMEN HAT</small>, <small>EINE</small> M<small>INE, UND DIE DREIHUNDERT</small> <small>ZU BEKOMMEN HAT</small>, <small>SECHS</small> G<small>OLD</small><small>DENARE</small>. A<small>UCH DREI, DIE</small> G<small>ELD</small> <small>IN DEN</small> B<small>EUTEL GETAN</small><sup class="footnote-marker">11</sup><i class="footnote"> In eine gemeinsame Kasse als Betriebskapital.</i><small>UND</small> V<small>ERLUST ODER</small> G<small>EWINN ERZIELT HABEN, TEILEN EBENSO</small>
+<b>W</b><small>ENN JEMAND VIER</small> F<small>RAUEN GEHEIRATET HATTE UND GESTORBEN IST, SO GEHT DIE ERSTE</small><sup class="footnote-marker">12</sup><i class="footnote"> Deren Urkunde über die Morgengabe ein früheres Datum trägt.</i><small>DER ZWEITEN, DIE ZWEITE DER DRITTEN UND DIE DRITTE DER VIERTEN VOR. DLE ERSTE SCHWÖRE</small> <small>DAHER</small> <small>DER ZWEITEN</small><sup class="footnote-marker">13</sup><i class="footnote"> Falls diese sie verdächtigt, sie habe die Morgengabe bereits bei Lebzeiten des Ehemannes erhalten.</i>, <small>DIE ZWEITE DER DRITTENN UND DIE DRITTE BER VIERTEN; DIE VIERTE ABER ERHÄLT</small> Z<small>AHLUNG OHNE</small> E<small>ID.</small> – B<small>EN</small> N<small>ANNOS SPRACH:</small> S<small>OLLTE DIESE, WEIL SIE DIE LETZTE IST, PROFITIEREN!?</small> A<small>UCH DIESE ERHÄLT</small> Z<small>AHLUNG NUR GEGEN</small> E<small>ID.</small> S<small>IND ALLE</small> U<small>RKUNDEN</small> <small>AM SELBEN</small> T<small>AGE AUSGESTELLT, SO HAT DIE DEN</small> V<small>ORZUG,</small> <small>DEREN</small> U<small>RKUNDE</small> <small>DER DER ANDEREN AUCH NUR UM EINE</small> S<small>TUNDE VORANGEHT</small>. S<small>O PFLEGTE MAN IN</small> J<small>ERUŠALEM DIE</small> S<small>TUNDE ZU SCHREIBEN</small>. S<small>IND ALLE IN DERSELBEN</small> S<small>TUNDE AUSGESTELLT UND NUR EINE</small> M<small>INE VORHANDEN, SO TEILEN SIE GLEICHMÄSSIG</small>.
+<b>W</b><small>ENN JEMAND ZWEI</small> F<small>RAUEN GEHEIRATET UND SEIN</small> F<small>ELD VERKAUFT</small>, <small>UND DIE ERSTE</small><sup class="footnote-marker">14</sup><i class="footnote"> Deren Urkunde über die Morgengabe zuerst ausgestellt worden ist.</i><small>DEM</small> K<small>ÄUFER GESCHRIEBEN HAT: ICH ENTSAGE MICH DES</small> R<small>ECHTES UND DES</small> A<small>NSPRUCHES AN DICH, SO KANN DIE ANDERE ES DEM</small> K<small>ÄUFER ABNEHMEN, SODANN DIE ERSTE DER ANDEREN UND DER</small> K<small>ÄUFER DER ERSTEN; SO GEHT DIES WEITER IM</small> K<small>REISE, BIS SIE MITEINANDER EINEN</small> V<small>ERGLEICH SCHLIESSEN.</small> E<small>BENSO VERHÄLT ES SICH BEI EINEM</small> G<small>LÄUBIGER UND EINER</small> F<small>RAU, DIE</small> G<small>LÄUBIGERIN IST.</small>
+
+Chapter 11
+
+<b>D</b>IE W<small>ITWE IST VOM</small> V<small>ERMÖGEN DER</small> W<small>AISEN ZU UNTERHALTEN UND IHRE</small> H<small>ÄNDEARBEIT GEHÖRT IHNEN.</small> D<small>IESE SIND ZU IHRER</small> B<small>EERDIGUNG NICHT VERPFLICHTET; IHRE</small> E<small>RBEN ABER, DIE IHRE</small> M<small>ORGENGABE ERBEN, SIND ZU IHRER</small> B<small>EERDIGUNG VERPFLICHTET.</small>
+<b>E</b><small>INE</small> W<small>ITWE, OB NACH DER</small> V<small>ERLOBUNG ODER NACH DER</small> V<small>ERHEIRATUNG, VERKAUFE</small><sup class="footnote-marker">1</sup><i class="footnote"> Vermögensstücke des Verstorbenen; im 1. Falle für ihre Morgengabe, im 2. Falle auch für ihren Unterhalt.</i><small>AUCH OHNE</small> G<small>ERICHT</small>. R. Š<small>IMO͑N SAGT, DIE NACH DER</small> V<small>ERHEIRATUNG, DÜRFE AUCH OHNE</small> G<small>ERICHT</small><sup class="footnote-marker">2</sup><i class="footnote"> Weil sie das Geld zum Unterhalt braucht u. auf den Zusammentritt des Gerichtes nicht warten kann.</i><small>VERKAUFEN, DIE NACH DER</small> V<small>ERLOBUNG, DÜRFE NUR VOR</small> G<small>ERICHT VERKAUFEN, WEIL SIE KEINEN</small> A<small>NSPRUCH AUF</small> U<small>NTERHALT HAT, UND WER KEINEN</small> A<small>NSPRUCH AUF</small> U<small>NTERHALT HAT, NUR VOR</small> G<small>ERICHT VERKAUFEN DARF</small><sup class="footnote-marker">3</sup><i class="footnote"> Da ihre Sache nicht eilt, muß sie gleich jedem anderen Gläubiger auf den Zusammentritt eines Gerichtshofes warten.</i>.
+<b>V</b><small>ERKAUFT</small> <small>DIE</small> W<small>ITWE</small> <small>IHRE</small> M<small>ORGENGABE ODER EINEN</small> T<small>EIL DERSELBEN, VERPFÄNDET SIE IHRE</small> M<small>ORGENGABE ODER EINEN</small> T<small>EIL DERSELBEN, SCHENKT SIE IHRE</small> M<small>ORGENGABE ODER</small> E<small>INEN</small> T<small>EIL DERSELBEN EINEM ANDEREN, SO DARF SIE DEN</small> R<small>EST</small><sup class="footnote-marker">4</sup><i class="footnote"> Des Nachlasses, für ihre Zulage (ob. Fol. 54b).</i><small>NUR VOR</small> G<small>ERICHT VERKAUFEN; DIE</small> W<small>EISEN SAGEN, SIE VERKAUFE</small><sup class="footnote-marker">5</sup><i class="footnote"> Das für ihre Morgengabe bestimmte Grundstück.</i><small>AUCH VIER- UND FÜNFMAL, UND VERKAUFE</small> <small>WÄHRENDDESSEN</small> <small>AUCH FÜR IHREN</small> U<small>NTERHALT OHNE</small> G<small>ERICHT, INDEM SIE SCHREIBE: ICH HABE FÜR DEN</small> U<small>NTERHALT</small><sup class="footnote-marker">6</sup><i class="footnote"> Dies als guter Rat, wie ob. Col. a.</i><small>VERKAUFT.</small> E<small>LNE</small> G<small>ESCHIEDENE DARF NUR VOR</small> G<small>ERICHT VERKAUFEN.</small>
+<b>W</b><small>ENN DIE</small> M<small>ORGENGABE EINER</small> W<small>ITWE ZWEIHUNDERT</small> Z<small>UZ</small> <small>BETRÄGT UND SIE</small> <small>EIN</small> G<small>RUNDSTÜCK</small> <small>IM</small> W<small>ERTE EINER</small> M<small>INE FÜR ZWEIHUNDERT ODER EINES IM</small> W<small>ERTE VON ZWEIHUNDERT FÜR EINE</small> M<small>INE VERKAUFT, SO IST IHRE</small> M<small>ORGENGABE ABGEGOLTEN.</small> W<small>ENN IHRE</small> M<small>ORGENGABE EINE</small> M<small>INE BETRÄGT UND SIE EINES IM</small> W<small>ERTE VON EINER</small> M<small>INE UND EINEM</small> D<small>ENAR FÜR EINE</small> M<small>INE VERKAUFT, SO IST</small><sup class="footnote-marker">7</sup><i class="footnote"> Da sie über einen Teil desselben kein Verfügungsrecht hat.</i><small>IHR</small> V<small>ERKAUF NICHTIG; UND SELBST WENN SIE SAGT, SIE WOLLE DEN</small> E<small>RBEN DEN</small> D<small>ENAR ZURÜCKGEBEN, IST IHR</small> V<small>ERKAUF NICHTIG.</small> R. Š<small>IMO͑N B.</small> G<small>AMLIÉL SAGT, IHR</small> V<small>ERKAUF SEI IMMER GÜLTIG</small><sup class="footnote-marker">8</sup><i class="footnote"> Sie hat die Differenz zu ersetzen.</i>, <small>ES SEI DENN, DASS VON EINEM</small> F<small>ELDE EINE</small> F<small>LÄGHE VON NEUN</small> K<small>AB ODER VON EINEM</small> G<small>ARTEN EINE</small> F<small>LÄCHE VON EINEM HALBEN</small> K<small>AB, NACH DER</small> A<small>NSICHT</small> R. A<small>͑QIBAS, VON EINEM</small> V<small>IERTEL</small><small>KAB</small> A<small>USSAAT</small><sup class="footnote-marker">9</sup><i class="footnote"> Nur bei diesem Umfange ist die Bestellung des Grundstückes der Mühe wert; cf. Bb. Fol. 11a.</i> <small>ZURÜCKGEBLIEBEN</small><sup class="footnote-marker">10</sup><i class="footnote"> Falls sie nicht unter dem Werte verkauft hätte, od. wenn die Differenz soviel beträgt.</i><small>WÄRE</small>. W<small>ENN IHRE</small> M<small>ORGENGABE VIERHUNDERT</small> Z<small>UZ BETRÄGT UND SIE AN EINEN FÜR EINE</small> M<small>INE, AN EINEN ANDEREN FÜR EINE</small> M<small>INE, AN DEN LETZTEN ABER ETWAS IM</small> W<small>ERTE VON EINER</small> M<small>INE UND EINEM</small> D<small>ENAR FÜR EINE</small> M<small>INE VERKAUFT, SO IST DER</small> V<small>ERKAUF AN DEN LETZTEM NICHTIG UND AN DIE ANDEREN GÜLTIG.</small>
+<b>W</b><small>ENN DIE</small> R<small>ICHTER BEI DER</small> S<small>CHÄTZUNG</small><sup class="footnote-marker">11</sup><i class="footnote"> Des Nachlasses zur Auszahlung der Morgengabe.</i><small>EIN</small> S<small>ECHSTEL ZU NIEDRIG ODER EIN</small> S<small>ECHSTEL ZU HOCH ANGESETZT HABEN, SO IST IHR</small> V<small>ERKAUF NICHTIG;</small> R. Š<small>IMO͑N B.</small> G<small>AMLIÉL SAGT, IHR</small> V<small>ERKAUF SEI GÜLTIG, DENN WORIN BESTÄNDE SONST DIE</small> M<small>ACHT DES</small> G<small>ERICHTES?</small> H<small>ABEN SIE ABER EINE</small> P<small>RÜFUNGSURKUNDE</small><sup class="footnote-marker">12</sup><i class="footnote"> Eine Bestätigung des Gerichtes, daß der Verkauf öffentlich bekannt gemacht wurde, sodaß die Kauflustigen den Taxpreis prüfen konnten.</i><small>AUSGESTELLT, SO IST, SELBST WENN SIE ETWAS IM</small> W<small>ERTE EINER</small> M<small>INE FÜR ZWEIHUNDERT</small> Z<small>UZ</small> <small>ODER ETWAS IM</small> W<small>ERTE VON ZWEIHUNDERT</small> Z<small>UZ</small> <small>FÜR EINE</small> M<small>INE VERKAUFT HABEN, IHR</small> V<small>ERKAUF GÜLTIG.</small>
+<b>D</b><small>IE</small> W<small>EIGERUNGSERKLÄRENDE, DIE ZWEITGRADIG</small> I<small>NZESTUÖSE</small><sup class="footnote-marker">13</sup><i class="footnote"> Cf. Jab. Fol. 21a.</i><small>UND DIE</small> S<small>TERILE ERHALTEN KEINE</small> M<small>ORGENGABE NOCH DEN</small> F<small>RUCHTGENUSS</small><sup class="footnote-marker">14</sup><i class="footnote"> Den Ersatz für die Nutznießung ihres Vermögens seitens des Ehemannes.</i><small>NOCH</small> U<small>NTERHALT NOCH DIE ABGETRAGENEN</small><sup class="footnote-marker">15</sup><i class="footnote"> Ersatz für die von ihr eingebrachten u. von ihm abgenutzten Kleider.</i>K<small>LEIDER.</small> H<small>AT ER SIE VON VORNHEREIN ALS</small> S<small>TERILE GENOMMEN, SO ERHÄLT SIE DIE</small> M<small>ORGENGABE.</small> I<small>ST EINE</small> W<small>ITWE MIT EINEM</small> H<small>OCHPRIESTER, EINE</small> G<small>ESCHIEDENE ODER EINE ḤALUÇA MIT EINEM GEMEINEN</small> P<small>RIESTER, EIN</small> H<small>URENKIND ODER EINE</small> N<small>ETHINA MIT EINEM</small> J<small>ISRAÉLITEN ODER EINE</small> J<small>ISRAÉLITIN MIT EINEM</small> N<small>ATHIN ODER EINEM</small> H<small>URENKINDE</small> <small>VERHEIRATET</small>, <small>SO ERHÄLT SIE DIE</small> M<small>ORGENGABE</small><sup class="footnote-marker">16</sup><i class="footnote"> Obgleich die Ehe verboten ist.</i>.
+
+Chapter 12
+
+<b>W</b>ENN <small>JEMAND EINE</small> F<small>RAU HEIRATET UND SIE MIT IHM VEREINBART, DASS ER IHRE</small> T<small>OCHTER</small><sup class="footnote-marker">1</sup><i class="footnote"> Von einem anderen Manne.</i> <small>FÜNF</small> J<small>AHRE ERNÄHRE, SO MUSS ER SIE FÜNF</small> J<small>AHRE ERNÄHREN.</small> V<small>ERHEIRATET SIE SICH</small><sup class="footnote-marker">2</sup><i class="footnote"> Vor Ablauf der 5 Jahre.</i> <small>MIT EINEM ANDEREN UND VEREINBART SIE AUCH MIT DIESEM, DASS ER IHRE</small> T<small>OCHTER FÜNF</small> J<small>AHRE ERNÄHRE, SO MUSS ER SIE</small> <small>EBENFALLS</small> <small>FÜNF</small> J<small>AHRE ERNÄHREN.</small> D<small>ER ERSTE KANN NICHT SAGEN, WENN SIE ZU IHM KOMMT, WOLLE ER SIE ERNÄHREN</small><sup class="footnote-marker">3</sup><i class="footnote"> Dh. die Ernährung ablehnen, solange sie bei ihrer Mutter weilt.</i>, <small>VIELMEHR MUSS ER IHR IHREN</small> U<small>NTERHALT DAHIN BRINGEN, WO IHRE</small> M<small>UTTER IST.</small> D<small>ESGLEICHEN KÖNNEN BEIDE NICHT SAGEN, SIE WOLLEN SIE GEMEINSAM ERNÄHREN, VIELMEHR MUSS EINER SIE ERNÄHREN UND EINER IHR DAS</small> G<small>ELD FÜR DEN</small> U<small>NTERHALT GEBEN</small>
+H<small>EIRATET</small><sup class="footnote-marker">4</sup><i class="footnote"> Vor Ablauf der 5 Jahre.</i> <small>SIE, SO GEBE IHR IHR</small> E<small>HEMANN</small> U<small>NTERHALT UND GEBEN JENE IHR DAS</small> G<small>ELD FÜR DEN</small> U<small>NTERHALT.</small> S<small>TERBEN JENE</small><sup class="footnote-marker">5</sup><i class="footnote"> Vor Ablauf der 5 Jahre.</i>, <small>SO SIND IHRE EIGENEN</small> T<small>ÖCHTER VON FREIEN</small> G<small>ÜTERN ZU ERNÄHREN, SIE ABER</small> <small>AUCH</small> <small>VON BELASTETEN</small> G<small>ÜTERN, WEIL SIE ALS</small> G<small>LÄUBIG ERIN</small><sup class="footnote-marker">6</sup><i class="footnote"> Falls sie hierüber eine schriftliche Verpflichtung besitzt.</i> <small>GILT</small>. D<small>IE</small> V<small>ORSICHTIGEN PFLEGEN ZU SCHREIBEN: UNTER DER</small> B<small>EDINGUNG, DASS ICH DEINE</small> T<small>OCHTER FÜNF</small> J<small>AHRE ERNÄHRE, SOLANGE DU BEI MIR WEILST</small>.
+<b>S</b><small>AGT DIE</small> W<small>ITWE, SIE WOLLE AUS DEM</small> H<small>AUSE IHRES</small> M<small>ANNES NICHT WEICHEN, SO KÖNNEN DIE</small> E<small>RBEN ZU IHR NICHT SAGEN: GEH IN DAS</small> H<small>AUS DEINES</small> V<small>ATERS, UND WIR ERNÄHREN DICH; VIELMEHR MÜSSEN SIE SIE</small> <small>IM</small> H<small>AUSE IHRES</small> M<small>ANNES</small> <small>ERNÄHREN UND IHR EINE IHREM</small> S<small>TANDE ANGEMESSENE</small> W<small>OHNUNG GEBEN.</small> S<small>AGT SIE, SIE WOLLE AUS DEM</small> H<small>AUSE IHRES</small> V<small>ATERS NICHT WEICHEN, SO KÖNNEN DIE</small> E<small>RBEN ZU IHR SAGEN: WEILST DU BEI UNS, SO BEKOMMST DU</small> U<small>NTERHALT, WEILST DU NICHT BEI UNS, SO BEKOMMST DU KEINEN</small> U<small>NTERHALT.</small> W<small>ENDET SIE EIN: WEIL SIE JUNG IST UND AUCH JENE</small><sup class="footnote-marker">7</sup><i class="footnote"> Wohl die Kinder ihres Mannes, sie fürchte Zwistigkeiten od. Versuchung; viell. aber die Kinder in ihrem Vaterhause, sie habe da Altersgenossinnen.</i><small>JUNG SIND, SO MÜSSEN SIE SIE IM</small> H<small>AUSE IHRES</small> V<small>ATERS UNTERHALTEN</small>.
+<b>S</b><small>OLANGE SIE IM</small> H<small>AUSE IHRES</small> V<small>ATERS</small><sup class="footnote-marker">8</sup><i class="footnote"> Und von den Erben unterhallen wird.</i><small>IST, KANN SIE IHRE</small> M<small>ORGENGABE IMMER VERLANGEN, SOLANGE SIE IM</small> H<small>AUSE IHRES</small> M<small>ANNES IST, KANN SIE IHRE</small> M<small>ORGENGABE FÜNFUNDZWANZIG</small> J<small>AHRE VERLANGEN, DENN IN FÜNFUNDZWANZIG</small> J<small>AHREN KANN SIE</small> M<small>ILDTÄTIGKEIT IN</small> H<small>ÖHE IHRER</small> M<small>ORGENGABE GEÜBT</small><sup class="footnote-marker">9</sup><i class="footnote"> An ihre Nachbarinnen auf Kosten der Waisen.</i><small>HABEN</small> – <small>SO</small> R. M<small>EÍR IM</small> N<small>AMEN DES</small> R. Š<small>IMO͑N B.</small> G<small>AMLIÉL.</small> D<small>IE</small> W<small>EISEN SAGEN, SOLANGE SIE IM</small> H<small>AUSE IHRES</small> M<small>ANNES IST, KÖNNE SIE IHRE</small> M<small>ORGENGABE IMMER VERLANGEN, SOLANGE SIE IM</small> H<small>AUSE IHRES</small> V<small>ATERS IST, KÖNNE SIE IHRE</small> M<small>ORGENGABE FÜNFUNDZWANZIG</small> J<small>AHRE</small><sup class="footnote-marker">10</sup><i class="footnote"> Wenn sie bei den Erben nicht mehr weilt, hat sie wohl nach Ablauf dieser Frist auf die Morgengabe verzichtet.</i><small>VERLANGEN.</small> S<small>TIRBT SIE, SO MÜSSEN IHRE</small> E<small>RBEN INNERHALB FÜNFUNDZWANZIG</small> J<small>AHREN IHRE</small> M<small>ORGENGABE MAHNEN</small><sup class="footnote-marker">11</sup><i class="footnote"> Da nach Ablauf dieser Frist eine Verjährung eintritt, die durch die Mahnung unterbrochen wird.</i>.
+
+Chapter 13
+
+<b>Z</b>WEI V<small>ERORDNUNGSRICHTER</small><sup class="footnote-marker">1</sup><i class="footnote"> Eigentl. Zivilrichter, v. <span dir="rtl">גזר</span> <i>schneiden,</i> übertragen, <i>bestimmen, verordnen, entscheiden.</i> Eine andere Lesart, <span dir="rtl">דייני גזילות</span>, Richter über Raubangelegenheiten, in der weiteren Bedeutung Eigentumsvergehen, wird weiter im T. zitiert.</i> <small>WAREN IN</small> J<small>ERUŠALEM,</small> A<small>DMON UND ḤANAN B</small>. A<small>BIŠALOM. ḤANAN LEHRTE ZWEI</small> D<small>INGE UND</small> A<small>DMON SIEBEN</small>. W<small>ENN JEMAND NACH DEM</small> Ü<small>BERSEELANDE GEGANGEN IST UND SEINE</small> F<small>RAU</small> U<small>NTERHALT FORDERT, SO SCHWÖRE SIE, WIE ḤANAN SAGT,</small> SPÄTER<sup class="footnote-marker">2</sup><i class="footnote"> Wenn ihr Mann gestorben ist u. sie die Morgengabe verlangt.</i><small>UND SCHWÖRE NICHT ZUNÄCHST</small><sup class="footnote-marker">3</sup><i class="footnote"> Wenn sie Unterhalt verlangt.</i>. D<small>IE</small> H<small>OCHPRIESTERSSÖHNE ABER STREITEN GEGEN IHN UND SAGEN, SIE SCHWÖRE ZUNÄCHST UND SPÄTER</small>. R. D<small>OSA B</small>. A<small>RCHINOS STIMMTE IHNEN ZU</small>. R. J<small>OḤANAN B</small>. Z<small>AKKAJ SAGTE</small>: <small>ḤANAN HAT</small> R<small>ECHT, SIE SCHWÖRE NUR SPÄTER</small>.
+<b>W</b><small>ENN JEMAND NACH DEM</small> Ü<small>BERSEELANDE GEGANGEN IST UND JEMAND SEINE</small> F<small>RAU UNTERHALTEN HAT, SO HAT ER, WIE ḤANAN SAGT, SEIN</small> G<small>ELD VERLOREN</small><sup class="footnote-marker">4</sup><i class="footnote"> Da er vom Ehemanne hierzu keinen Auftrag erhalten hat.</i>. D<small>IE</small> H<small>OCHPRIESTERSSÖHNE STREITEN GEGEN IHN UND SAGEN, ER SCHWÖRE, WIEVIEL ER AUSGEGEBEN HAT, UND ERHALTE ES ZURÜCK.</small> R. D<small>OSA B.</small> A<small>RCHINOS PFLICHTETE IHNEN BEI.</small> R. J<small>OḤANAN B.</small> Z<small>AKKAJ SAGTE</small> : <small>ḤANAN HAT</small> R<small>ECHT</small> : <small>ER HAT SEIN</small> G<small>ELD AUF DAS</small> R<small>EHGEWEIH</small><sup class="footnote-marker">5</sup><i class="footnote"> Der damit durchgeht; oft gebräuchliche Redewendung für unwiederbringlichen Schaden.</i><small>GELEGT.</small>
+<b>A</b><small>DMON LEHRTE SIEBEN</small> D<small>INGE :</small> W<small>ENN JEMAND STIRBT UND</small> S<small>ÖHNE UND</small> T<small>ÖCHTER HINTERLÄSST, SO ERBEN, WENN DAS</small> V<small>ERMÖGEN GROSS</small><sup class="footnote-marker">6</sup><i class="footnote"> Wenn es zum Unterhalte für alle auf ein Jahr reicht bezw. nicht reicht; cf. Bb. Fol. 139b.</i><small>IST, DIE</small> S<small>ÖHNE, UND DIE</small> T<small>ÖCHTER WERDEN</small><sup class="footnote-marker">7</sup><i class="footnote"> Bis zu ihrer Verheiratung.</i><small>UNTERHALTEN; IST ABER DAS</small> V<small>ERMÖGEN GERING</small><sup class="footnote-marker">8</sup><i class="footnote"> Wenn es zum Unterhalte für alle auf ein Jahr reicht bezw. nicht reicht; cf. Bb. Fol. 139b.</i>, <small>SO WERDEN DIE</small> T<small>ÖCHTER UNTERHALTEN UND DIE</small> S<small>ÖHNE MÖGEN AN DEN</small> T<small>ÜREN BETTELN</small>. A<small>DMON</small> S<small>AGTE</small>: S<small>OLL ICH, WEIL ICH MÄNNLICHEN</small> G<small>ESCHLECHTES BIN, IM</small> N<small>ACHTEILE</small><sup class="footnote-marker">9</sup><i class="footnote"> Vielmehr sind in diesem Falle diese u. jene gleichmäßig zu unterhalten.</i><small>SEIN!?</small> R. G<small>AMLIÉL SPRACH:</small> M<small>IR LEUCHTEN DIE</small> W<small>ORTE</small> A<small>DMONS EIN</small>.
+<b>W</b><small>ENN JEMAND VON SEINEM</small> N<small>ÄCHSTEN</small> K<small>RÜGE</small> Ö<small>L FORDERT, UND DIESER NUR DIE</small> G<small>EFÄSSE ZUGIBT, SO MUSS ER, WIE</small> A<small>DMON SAGT, DA ER EINEN</small> T<small>EIL DER</small> F<small>ORDERUNG ZUGIBT, SCHWÖREN</small><sup class="footnote-marker">10</sup><i class="footnote"> Über den Rest der Forderung: cf. supra Fol. 18a.</i>. D<small>IE</small> W<small>EISEN ABER SAGEN, DER</small> T<small>EIL, DEN ER ZUGIBT, GEHÖRT NICHT ZUM</small> O<small>BJEKTE</small><sup class="footnote-marker">11</sup><i class="footnote"> Jener fordert von ihm Öl. Er bestreitet somit die ganze Forderung u. braucht nicht zu schwören.</i><small>DER</small> F<small>ORDERUNG.</small> R. G<small>AMLIÉL SPRACH:</small> M<small>IR LEUCHTEN DIE</small> W<small>ORTE</small> A<small>DMONS EIN.</small>
+<b>W</b><small>ENN JEMAND SEINEM</small> S<small>CHWIEGERSOHNE EINEN</small> G<small>ELDBETRAG AUSGESETZT HAT UND IHM NACHHER DEN</small> F<small>USS</small><sup class="footnote-marker">12</sup><i class="footnote"> Dh. ihm die Zahlung verweigert. Diese Redewendung wird wohl bedeuten: er bietet ihm einen Fußtritt an. Nach manchen Erklärern: er bietet ihm den Dreck am Fuße; nach anderen hingegen: hänge mich an meinem Fuße, ich habe nichts. Wahrscheinl. Übertragung des lat. pollicem vertere.</i><small>ENTGEGENSTRECKT,</small> SO MAG <small>DIE</small> T<small>OCHTER</small> <small>WARTEN, BIS IHR DER</small> K<small>OPF WEISS</small><sup class="footnote-marker">13</sup><i class="footnote"> Er kann sowohl die Ehelichung als auch die Freigabe durch Scheidung verweigern.</i><small>WIRD.</small> A<small>DMON SAGT, SIE KÖNNE SAGEN:</small> H<small>ÄTTE ICH ES VERSPROCHEN, SO HÄTTE ICH ZU WARTEN, BIS MIR DER</small> K<small>OPF WEISS WIRD, ABER MEIN</small> V<small>ATER HAT ES VERSPROCHEN, WAS KANN ICH DAFÜR; HEIRATE</small> <small>MICH</small> <small>ODER GIB</small> <small>MICH</small> <small>FREI</small>. R. G<small>AMLIÉL SPRACH:</small> M<small>IR LEUCHTEN DIE</small> W<small>ORTE</small> A<small>DMONS EIN.</small>
+<b>W</b><small>ENN JEMAND</small> A<small>NSPRUCH AUF EIN</small> F<small>ELD ERHEBT</small><sup class="footnote-marker">14</sup><i class="footnote"> Es sei sein Eigentum u. widerrechtlich an den jetzigen Besitzer verkauft worden.</i><small>UND ER SELBER DABEI ALS</small> Z<small>EUGE UNTERSCHRIEBEN</small><sup class="footnote-marker">15</sup><i class="footnote"> Auf der Verkaufsurkunde.</i><small>IST, SO WAR IHM, WIE</small> A<small>DMON SAGT, DER ANDERE LIEBER, DENN DER ERSTE WAR SCHLIMMER</small><sup class="footnote-marker">16</sup><i class="footnote"> Seine Unterschrift spricht nicht gegen seine Behauptung, da er erwidern kann, ihm war der Besitzwechsel erwünscht, weil der frühere Besitzer ein schlimmer Gegner war.</i><small>ALS DIESER</small>. D<small>IE</small> W<small>EISEN SAGEN, ER HABE SEINEN</small> A<small>NSPRUGH</small><sup class="footnote-marker">17</sup><i class="footnote"> Mit seiner Unterschrift bekundete er, daß der Verkauf rechtsgültig erfolgt ist.</i><small>VERLOREN.</small> N<small>ANNTE</small> <small>DER</small> V<small>ERKÄUFER</small> <small>ES ALS</small> G<small>RENZZEICHEN</small><sup class="footnote-marker">18</sup><i class="footnote"> Wenn der Verkäufer nicht das strittige, sondern ein benachbartes Feld verkauft, u. bei der Bezeichnung der Grenzen als ihm gehörig genannt hat.</i><small>FÜR EINEN ANDEREN, SO HAT ER SEINEN</small> A<small>NSPRUCH VERLOREN</small><sup class="footnote-marker">19</sup><i class="footnote"> Nach aller Ansicht; in diesem Falle bekundete er mit seiner Unterschrift, daß das Feld nicht ihm gehört.</i>.
+<b>W</b><small>ENN JEMAND NACH DEM</small> Ü<small>BERSEELANDE GEGANGEN WAR UND IHM DER</small> W<small>EG ZU SEINEM</small> F<small>ELDE VERLOREN</small><sup class="footnote-marker">20</sup><i class="footnote"> Wenn Grenznachbarn sich den Zugang zu diesem angeeignet haben.</i><small>GING, SO GEHE ER, WIE</small> A<small>DMON SAGT, DEN KÜRZESTEN</small><sup class="footnote-marker">21</sup><i class="footnote"> Durch das Feld des Nachbars, da er auf jeden Fall Durchgangsrecht hatte.</i>. D<small>IE</small> W<small>EISEN SAGEN, ENTWEDER KAUFE ER SICH EINEN</small> W<small>EG FÜR HUNDERT</small> M<small>INEN</small><sup class="footnote-marker">22</sup><i class="footnote"> Dh. um jeden Preis.</i><small>ODER ER FLIEGE DURCH DIE</small> L<small>UFT.</small>
+<b>W</b><small>ENN JEMAND EINEN</small> S<small>CHULDSCHEIN AUF SEINEN</small> N<small>ÄCHSTEN VORLEGT, UND DIESER</small> <small>EINE</small> U<small>RKUNDE</small><sup class="footnote-marker">23</sup><i class="footnote"> Später datiert.</i><small>VORLEGT, DASS JENER IHM EIN</small> F<small>ELD VERKAUFT HAT, SO</small> <small>KANN ER</small>, <small>WIE</small> A<small>DMON SAGT</small>, <small>SAGEN</small> : <small>SCHULDETE ICH DIR ETWAS, SO SOLLTEST DU DIR DAS DEINIGE BEZAHLEN LASSEN, ALS DU MIR DAS</small> F<small>ELD VERKAUFTEST.</small> D<small>IE</small> W<small>EISEN SAGEN, JENER WAR SCHLAU, IHM DAS</small> F<small>ELD ZU VERKAUFEN, UM IHN PFÄNDEN ZU KÖNNEN</small><sup class="footnote-marker">24</sup><i class="footnote"> Der Verkauf beweist nur eine Vorsicht.</i>.
+<b>W</b><small>ENN ZWEI AUF EINANDER</small> S<small>CHULDSCHEINE VORLEGEN</small><sup class="footnote-marker">25</sup><i class="footnote"> Einer früher u. der andere später datiert.</i>, <small>SO</small> <small>KANN</small>, <small>WIE</small> A<small>DMON SAGT,</small> <small>DER SPÄTERE ZUM ERSTEREN SAGEN:</small> <small>WIESO WÜRDEST DU, WENN ICH DIR SCHULDETE, VON MIR GELIEHEN HABEN!?</small> D<small>IE</small> W<small>EISEN SAGEN, DER EINE FORDERE SEINEN</small> S<small>CHULDSCHEIN EIN UND DER ANDERE FORDERE SEINEN</small> S<small>CHULDSCHEIN EIN.</small>
+<b>D</b><small>REIERLEI</small> L<small>ANDGEBIETE SIND BEIM</small> E<small>HERECHTE ZU UNTERSCHEIDEN</small> J<small>UDÄA,</small> T<small>RANSJARDEN UND</small> G<small>ALILÄA</small> : M<small>AN KANN</small> <small>SEINE</small> F<small>RAU</small> <small>NICHT ZWINGEN, MIT IHM AUS EINER</small> M<small>ITTELSTADT NACH EINER ANDEREN</small><sup class="footnote-marker">26</sup><i class="footnote"> In einer anderen Provinz.</i><small>ODER AUS EINER</small> G<small>ROSSTADT NACH EINER ANDEREN ZU ZIEHEN; INNERHALB DERSELBEN</small> P<small>ROVINZ KANN MAN SIE ZWINGEN, MIT IHM AUS EINER</small> M<small>ITTELSTADT NACH EINER ANDEREN ODER AUS EINER</small> G<small>ROSSTADT NACH EINER ANDEREN ZU ZIEHEN,</small> JEDOCH NICHT AUS EINER M<small>ITTELSTADT NACH EINER</small> G<small>ROSSTADT ODER</small> <small>AUS EINER</small> G<small>ROSSTADT NACH EINER</small> M<small>ITTELSTADT.</small> M<small>AN KANN SIE ZWINGEN, MIT IHM AUS EINER SCHLECHTEN</small> W<small>OHNUNG NACH EINER SCHÖNEN ZU ZIEHEN, NICHT ABER AUS EINER SCHÖNEN</small> W<small>OHNUNG NACH EINER SCHLECHTEN</small>. R. Š<small>IMO͑N B.</small> G<small>AMLIÉL SAGT, AUCH NICHT AUS EINER SCHLECHTEN</small> W<small>OHNUNG NACH EINER SCHÖNEN, WEIL EINE SCHÖNE</small> W<small>OHNUNG AUFSPÜRT</small><sup class="footnote-marker">27</sup><i class="footnote"> Dh. Krankheiten hervorruft; nach anderen: schadet, etymolog. ganz unbegründet.</i>.
+<b>M</b><small>AN KANN JEDEN ZWINGEN, MIT IHM NACH DEM</small> J<small>ISRAÉLLANDE ZU ZIEHEN, NIEMAND ABER FORTZUZIEHEN; MAN KANN JEDEN ZWINGEN, MIT IHM NACH</small> J<small>ERUŠALEM ZU ZIEHEN, NIEMAND ABER FORTZUZIEHEN, EINERLEI, OB</small> M<small>ÄNNER ODER</small> F<small>RAUEN</small><sup class="footnote-marker">28</sup><i class="footnote"> Auch der Mann muß sich diesbezüglich der Frau fügen, widrigenfalls sie Scheidung u. Auszahlung der Morgengabe verlangen kann.</i>. W<small>ER EINE</small> F<small>RAU IM</small> J<small>ISRAÉLLANDE GEHEIRATET HAT UND SICH VON IHR IM</small> J<small>ISRAÉLLANDE SCHEIDEN LÄSST, ZAHLE IHR</small> <small>DIE</small> M<small>ORGENGABE</small> <small>IN JISRAÉLLÄNDISCHEM</small> G<small>ELDE AUS</small> : W<small>ER EINE</small> F<small>RAU IM</small> J<small>ISRAÉLLANDE GEHEIRATET HAT UND SICH VON IHR IN</small> K<small>APPADOKIEN SCHEIDEN LÄSST, ZAHLE SIE IHR IN JISRAÉLLÄNDISCHEM</small> G<small>ELDE AUS; WER EINE</small> F<small>RAU IN</small> K<small>APPADOKIEN GEHEIRATET HAT UND SICH VON IHR IM</small> J<small>ISRAÉLLANDE SCHEIDEN LÄSST, ZAHLE SIE IHR IN JISRAÉLLÄNDISCHEM</small> G<small>ELDE AUS</small>; R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT, ER ZAHLE SIE IHR IN KAPPADOKISCHEM</small> G<small>ELDE AUS; WER EINE</small> F<small>RAU IN</small> K<small>APPADOKIEN GEHEIRATET HAT UND SICH VON IHR IN</small> K<small>APPADOKIEN SCHEIDEN LÄSST, ZAHLE SIE IHR IN KAPPADOKISCHEM</small> G<small>ELDE AUS</small>.
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+Mishnah Ketubot
+משנה כתובות
+The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein
+http://www.sefaria.org/shraga-silverstein
+
+Mishnah Ketubot
+
+
+
+Chapter 1
+
+	A virgin is married on the fourth day [and not on the night preceding the fifth day, for we apprehend that he might then be preoccupied with the wedding and not be able to cohabit], and a widow on the fifth day. For the batei-din convene in the cities twice a week, on the second day and the fifth day, so that if he have a claim of (absence of) virginity, [such as: "I cohabited and did not find blood," whether she be a minor, a na'arah, or a bogereth, or: "I found an open door," if she were a minor or a na'arah (but not if she were a bogereth)], he can rise early to beth-din [when his anger is still upon him, lest he be assuaged and "cool off," and keep her; and it may be that she were adulterous under him (i.e., during the time of betrothal), in which instance she is forbidden to him. The gemara asks: Let him marry her on the first day, and if he has a claim of virginity, he can rise early to beth-din on the second day. And it answers: The sages were solicitous of the welfare of the daughters of Israel, that the groom occupy himself with the (wedding) feast three days: the first, second, and third day, and that on the fourth day he marry her. And when batei-din do not sit on the second and fourth days, a woman can be married on any day, provided that he occupy himself with the feast for three days. And out of solicitude for the poor, it is the custom in some places to marry on Sabbath eve. The reason that a widow is wed on the fifth day is that the sages were solicitous of the welfare of the daughters of Israel, so that (in this instance) he can rejoice with her three days — the fifth, the sixth, and the Sabbath. One who marries a widow is forbidden to work for three days and one who marries a virgin may not work all seven. As to birchath chathanim ("the blessings of the groom"), both a man being married for the first time, who weds a widow, and a widower who weds a virgin, bless birchath chathanim all seven days. And a widower who weds a widow blesses birchath chathanim one day.]
+	The kethubah of a virgin is two manah, and of a widow, one manah. A virgin who is a widow or a divorcée or a chalutzah from betrothal [and who remarried] — her kethubah [from the second] is two manah, and she is subject to a claim of virginity [i.e., if the second found her not to be a virgin, she loses her kethubah, it having been a "mistaken purchase"; for he had married her on the assumption that she was a virgin.] A proselyte, and a captive, and a bondsmaid, who had been redeemed and proselytized and freed (when they were) less than three years and one day old — their kethubah is two manah, and they are subject to a claim of virginity.
+	A (male) adult who lived with a minor [less than three years and one day, whose act is not regarded as intercourse], and a (male) minor [less than nine years and one day, whose act is not regarded as intercourse], who lived with an adult, and a mukkath etz [ a woman who had been accidentally deflowered] — their kethubah is two manah. These are the words of R. Meir. The sages say: The kethubah of a mukkath etz is one manah. [The halachah is in accordance with them. And even if he were not aware of it, her kethubah is one manah, and it is not a "mistaken purchase."]
+	A virgin who was a widow or a divorcée or a chalutzah from the marriage [If she then remarried without any apprisal (of that fact)] — her kethubah is a manah [for she entered the chuppah in a status of non-virgin] — and she is not subject to a claim of virginity. A proselyte, and a captive, and a bondsmaid, who had been redeemed and divorced and freed (when they were) more than three years and one day — their kethubah is one manah, and they are not subject to a claim of virginity.
+	If one had eaten at his in-laws without witnesses in Judah, she is not subject to a claim of virginity, for he is left alone with her. [When they made the betrothal feast in the house of the bride's father in Judah, it was the practice that the groom be left alone with her to become familiar with her. Therefore, when he afterwards married her, he did not have a claim of virginity.] Both the kethubah of the widow of an Israelite and that of the widow of a Cohein are one manah. A beth-din of Cohanim would claim four hundred zuz for (the kethubah of) a virgin (who was the daughter of a Cohein), and the sages did not protest.
+	If one married a woman and found her not to be a virgin — if she said: "After you betrothed me, I was forced, and 'your field was flooded'" [i.e., a torrential rain smote your field and ruined it, i.e., "It's your hard luck," and give me my kethubah], and he says: "No, it was before I betrothed you, and my purchase was a mistaken one" [and you have no kethubah from me] — R. Gamliel and R. Eliezer say: She is believed [and she is made to swear a shevuath heseth (an oath in equity) that it is as she says, and she takes her kethubah. And this is the halachah. And if she says: "He found me a virgin," she is not believed, the sages having believed the husband, even without an oath; for it is premised that a man does not exert himself with the (marriage) feast only to lose it.] R. Yehoshua says: "We do not live by her mouth," but she is assumed to have been lived with before she was betrothed and that she deceived him, unless she brings proof for her words.
+	If she says: "I am a mukkath etz," and he says: "No, you were 'trodden' [i.e., lived with] by a man," R. Gamliel and R. Eliezer say: She is believed. And R. Yehoshua says: We do not live by her mouth, but she is assumed to have been 'trodden by a man' unless she brings proof for her words.
+	If she were seen speaking [i.e., closeted] with someone from the marketplace, and she were asked: What is the "nature" of this man? and she replied: It was that and that man and he is a Cohein [i.e., pedigreed (not forbidding a woman to the priesthood)] — R. Gamliel and R. Yehoshua say: She is believed [and she is permitted to the priesthood], and R. Yehoshua says: We do not live by her mouth; but she is assumed to have been lived with by a Nathin or a mamzer unless she brings proof for her words.
+	If she were pregnant and she were asked: What is the "nature" of this fetus? (If she replied:) It is by this and this man, and he is a Cohein, she is believed [and both she and her daughter are permitted to the priesthood. But as to inheritance, R. Gamliel does not say that this fetus inherits him (the one she says is the father). And the halachah is in accordance with R. Gamliel in all these cases of our Mishnah. But even so, ab initio, she does not marry into the priesthood (neither the "speaking" one [(1:8)] nor the pregnant one) unless most of the men of the city were pedigreed and one of them, who had "separated" from the city, had lived with her (for we say: "All who separate separate from the majority." And in that instance, she may marry into the priesthood even ab initio, both she and her daughter.] R. Yehoshua says: We do not live by her mouth, but she is assumed to be pregnant by a Nathin or a mamzer unless she brings proof for her words.
+	R. Yossi said: It once happened that a child went to draw water from the well and was raped. R. Yochanan b. Nuri said: If the majority of the men of the city (are kasher and their daughters and widows may be) married to the priesthood, she may marry to the priesthood. [Even though one majority is generally sufficient, "pedigree" was accorded special status, and in this instance the rabbis required two majorities — the majority of (traveling) companies passing through there (as being pedigreed) and "the majority of the city." Women are not married ab initio to the priesthood without two majorities. And this is the halachah.]
+
+Chapter 2
+
+	A woman who was widowed or divorced [and who claimed her kethubah] — if she said: He married me as a virgin, and he said: No, I married you as a widow [This refers to one who was divorced. In the instance of one who was widowed, the heirs say: Our father married you as a widow, and only a manah is owing you] — If there are witnesses that she went out with hinuma [Some say it is a canopy of myrtle that they make for virgins; and others, a veil placed over the eyes, in which one "slumbers" (mitnamnemeth)], and her hair were undone, [hanging loose on her shoulders, it being the practice to conduct virgins in this manner from their fathers' house to the wedding hall], her kethubah is two manah. R. Yochanan b. Beroka says: The distribution of parched grain is also evidence (of her being a virgin). [In the locality of R. Yochanan b. Beroka it was the practice to distribute parched grain at the weddings of virgins. And if there were no witnesses that such customs were followed at her marriage and her kethubah were lost, the husband is believed and she claims only a manah.]
+	And R. Yehoshua concedes that if one says to his neighbor: This field was your father's and I bought it from him, he is believed, for "the mouth that forbids is the mouth that permits." [Even though above, in the first chapter, re "If she said: 'After you betrothed me, I was forced,'" R. Yehoshua differs from R. Gamliel, saying that the woman is not believed in this (even though) she thus forbids herself to the priesthood, when she could have said: I am a mukkath etz and have been permitted to the priesthood — this is so in an instance of "forbidden" or "permitted," i.e., to be forbidden to the priesthood or permitted to it. It is in this instance that R. Yehoshua differs from R. Gamliel, saying that she is not believed with a miggo ("I could have said, etc."); but here, where there is no question of forbidden or permitted, but (rather a question of) monetary loss, as when one says to his neighbor: "This field was your father's and I bought it from him," R. Yehoshua concedes to R. Gamliel that in such an instance he is believed with a miggo, having been able to say: "It is mine," so that if he says: "It was your father's, and I bought it from him," he is believed.] And if there are witnesses that it was his father's, and he says: I bought it from him, he is not believed. [The gemara explains that this Mishnah speaks of an instance in which he (the possessor of the field) ate from it only two years before (i.e., in the lifetime of) the father and one year before the son. The Mishnah apprises us that since the three years of chazakah (possession) were not completed in the father's lifetime, the year that he ate before the son does not accrue to the sum of the years of chazakah.
+	If witnesses said: This is our signature, but we were forced (to sign) [their lives being threatened (but if it were "money forcing," their money being "threatened" and, it goes without saying, if they said: (We signed) because of the great sum of money given us, that they are not believed; for "a man does not render himself an evildoer." For "a man is kin to himself" and is not believed to testify vis-à-vis himself neither for nor against)], or (if they said) we were minors, or we were unfit to testify, they are believed. [Here, too, (they are believed only if they claim that they were) unfit to testify because of kinship; but if because of transgression, they are not believed.] And if there are witnesses that it is their signature or if their signature were corroborated from a different source, they are not believed. [If their signature appeared on a different deed which had been certified in beth-din, and that deed came before us together with this one, and the signatures were alike (they are not believed)].
+	If one says: This is my signature, and that is my friend's signature; and the other says: This is my signature, and that is my friend's signature, they are believed, [there being two witnesses for each signature.] If one says: This is my signature, and the other says: This is my signature, they must join another (witness) with them. [For they testify to their signature, and not to the manah (the amount) of the deed, and each signature requires two witnesses.] These are the words of Rebbi. And the sages say: They need not join another with them, but a man is believed to say: This is my signature. [For they testify to the manah of the deed, and when each says: This is my signature, there are two witnesses for the manah of the deed. The halachah is in accordance with the sages.]
+	If a woman says: I was married, but I was divorced, she is believed, for "the mouth that forbids is the mouth that permits." And if there are witnesses that she was married, and she says: I was divorced, she is not believed. If she said: I was taken captive, but I am clean (i.e., I was not forced), she is believed (to marry a Cohein), for "the mouth that forbids is the mouth that permits." And if there are witnesses that she was taken captive, and she says: I am clean, she is not believed. And if after she were married witnesses came, she does not leave. [Not that she had actually been married; but if after she had been permitted to marry, witnesses came and testified that she had been abducted, she does not "leave" her first license and she may marry ab initio. But if witnesses came that she had been defiled, even if she had several children, she leaves.]
+	If two women were taken captive, [i.e., if there are witnesses that they were abducted] — If one says: I was taken captive, but I am clean, and the other says: I was taken captive, but I am clean, they are not believed. And when they testify for each other, [each one saying: My friend is clean], they are believed. [For the sages were lenient in the case of an abducted woman, accepting the testimony of one witness — even a bondsman, even a woman, even a minor "speaking in his innocence" — so long as the witness testifies that he had not left her from the time she was taken captive until she had been released by the gentiles.]
+	Likewise, with two men, if one said: I am a Cohein, and the other said: I am a Cohein, they are not believed [to be given terumah]. And when they testify for each other, [each one saying: I and my friend are Cohanim], they are believed.
+	R. Yehudah says: One is not elevated to the priesthood by the testimony of one witness. [Even if there are no "reciprocal" witnesses, and, it goes without saying, if there is a possibility of reciprocity, i.e., Testify for me, and I will testify for you.] R. Elazar said: When is this so? Where there are "objectors" [who declare him to be unfit for the priesthood; and there is no "objection" with fewer than two], but where there are no objectors, one is elevated to the priesthood by the testimony of one witness [where there are no reciprocal witnesses. And this is the difference between R. Elazar and the first tanna (R. Yehudah)]. R. Shimon b. Gamliel says in the name of R. Shimon the son of the sagan (the adjutant high-priest): One is elevated to the priesthood by the testimony of one witness. [The gemara asks: "Aren't R. Shimon b. Gamliel and R. Elazar saying the same thing!" And it concludes that they differ on the question of "combining testimony" — as when we know that this man's father was held to be a (fit) Cohein, and a report went out that he was the son of a divorcée or of a chalutzah, and he was "taken down" (from the priesthood), and then a witness came and said: I know him to be a (fit) Cohein — at which he was re-elevated; and then two witnesses came and said: He is the son of a divorcée or of a chalutzah — at which he was again taken down; and one witness came and said: I know him to be a (fit) Cohein — R. Shimon b. Gamliel says that he is re-elevated to the priesthood by the testimony of this last witness, for we "combine" him with the first witness who nullified the report by saying: I know him to be a Cohein. And even though they did not testify at the same time, their testimony is combined, and we say: Set these two who say that he is a Cohein beside the two who say that he is the son of a divorcée, and "set the man into his (original) status" (as a fit priest). And according to R. Elazar, he is not re-elevated until two witnesses testify at the same time that he is a (fit) priest. The halachah is in accordance with R. Shimon b. Gamliel, that the witnesses are combined even though they did not testify together.]
+	If a woman were imprisoned by gentiles — if because of money, she is permitted to her husband, [for out of fear of losing their money, they will not be wanton with her. And this is so only when Israel has the upper hand over the idolators. In that instance she is permitted to her husband, even if he is a Cohein. (This instance is not similar to that of a captive woman; for in this instance they are afraid of losing their money.) But if the idolators have the upper hand, even (if she were imprisoned) because of money, she is forbidden to her husband if he is a Cohein. And if her husband is an Israelite, she is permitted in any event. For the wife of an Israelite who was forced is permitted to her husband]; if (she were imprisoned) because of "life," [having been sentenced to death], she is forbidden to her husband [even if he were an Israelite; for we fear that she may have cohabited voluntarily with one of them (to save her life).] If karkom (besiegers) captured a city, [the targum of "matzor" (siege) is "karkuma"], all women married to Cohanim, who are found therein are unfit [forbidden to the priesthood; for the wife of a Cohein is forbidden when she is forced. And if there is in the city one hiding place, where one woman could hide, each of the women of the city is believed to say: I hid in the hiding place and I was not defiled. And since she is believed to say: I hid, she is also believed to say: I did not hide, but I was not defiled.] And if there are witnesses for them — even a bondsman, even a bondswoman — they are believed. And a man is not believed (to testify) for himself. R. Zechariah b. Hakatzav said: [I swear by] "this abode!" (the Temple), "her hand did not leave my hand from the time the gentiles entered Jerusalem until they left" — whereupon they said to him: "A man does not testify for himself." [and if a man testified about a captive woman that she is clean, he may not marry her if he is a Cohein because of suspicion (of false testimony). And if he redeemed her from captivity with his money, he may testify for her and marry her; for one does not "throw away" his money for nothing. If he did not know that she was clean, he would not have given his money for her.]
+	And these are believed to testify when they come of age, as to what they saw when they were minors. A man is believed to say: This is the signature of my father, this is the signature of my rabbi, this is the signature of my brother [and the deed is certified by his word. For the certification of deeds is a rabbinic ordinance, and the rabbis believed him in respect to rabbinical ordinances.], I remember when this woman went out with hinuma (see 2:1) and her hair was undone [in which instance she takes a kethubah of two hundred. And though money is claimed only with bona fide testimony, here it is different; for since most women marry as virgins, it is merely a recounting of events], and (I remember) when this man went from school to immerse to eat terumah [when we were youngsters in school. On the basis of such testimony, he is fed terumah d'rabanan (terumah by rabbinical ordinance), such as terumah which is taken from an unperforated pot, and the like. But he is not fed terumah d'oraitha (terumah by Torah law) by such testimony. And we do not suspect that he might have been the bondsman of a Cohein, for it is forbidden to teach a bondsman Torah.], and (I remember) when he shared (terumah) with us on the threshing floor [And we do not suspect that he might have been the bondsman of a Cohein, for terumah is not distributed to a bondsman unless his master is with him.], and (I remember) that this place was a beth-hapras [If one plows over a grave, he makes a beth-hapras of one hundred cubits, this being the estimated distance that the plow moves the bones of the dead; and the tumah (uncleanliness) of beth-hapras is by rabbinical ordinance.], and we would walk (only) until here on the Sabbath [for (Sabbath) boundaries are a rabbinical ordinance.] But a man is not believed to say: This man had a road in this place, or: this man had ma'amad and misped in this place [i.e., he had a place here to eulogize (lehaspid) his dead, and to make the standings (ma'amadoth) and the sittings that they used to make for the dead. In this, he was not believed, for it is a monetary matter and requires bona fide testimony.]
+
+Chapter 3
+
+	These are the maidens [who, although unfit (pasul, receive knass (the penalty payment). If a man forced one of them, he gives her father fifty kesef.]: one who lives with a mamzereth, a Nethinah, [one of the Giveonites. Because Joshua made them (nathnam) hewers of wood and drawers of water, they were called "Nethinim," and they are forbidden to enter the congregation.], and a Cuthite [This tanna holds that Cuthites are "lion proselytes" and are regarded as gentiles], one who lives with a proselyte, a captive woman, or a bondswoman who had been redeemed, proselytized, and freed when they were less than three years and one day old. [For they are assumed to have been virgins (when he lived with them). For even if they had been lived with in their captivity or when they were gentiles, their virginal signs return.] If one lives with his sister, his father's sister, his mother's sister, his wife's sister, his brother's wife, the wife of his father's brother [if she were betrothed to one of them and was divorced during betrothal and was still a virgin], or a niddah, they receive knass. [For] even though they are subject to kareth, they are not subject to judicial death penalty. [Kareth does not exempt one from payment. This is so when there was no fore-warning (hathra'ah), but if there was, he is exempt from knass, the ruling being that all those liable to kareth who are fore-warned receive stripes, and one does not both receive stripes and pay.]
+	And these do not receive knass: one who lives with a proselyte, a captive woman, or a bondswoman who had been redeemed, proselytized and freed when they were more than three years and one day old. [For since they are fit for cohabitation, they are regarded as "abandoned," and they are cohabited with when they are gentiles, as is the captive woman in her captivity.] R. Yehudah says: A captive woman who was redeemed remains "in her holiness" [and is not assumed to have been lived with] even [if she were abducted] when she was grown. [The halachah is not in accordance with R. Yehudah.] If one lives with his daughter, his daughter's daughter, his son's daughter, his wife's daughter, her son's daughter, and her daughter's daughter, they do not receive knass, for he is liable to death, his death (penalty) being at the hands of beth-din; and all who are liable to death do not pay money, it being written (Exodus 21:22): "and there be no death, then punishment shall be exacted" [but if there be death, one of the two men who are fighting being killed, then the one who killed him is not punished by paying money, for he is liable to judicial death penalty for having killed him. And it makes not difference in a transgression punishable by judicial death penalty whether the act was wilful or unwitting — he is always exempt from monetary payment. But in a transgression punishable by kareth or stripes, one is not exempt from payment unless there be witnesses and fore-warning and he receive stripes, in which instance he does not pay.]
+	If a maiden were betrothed and divorced, R. Yossi Haglili says she does not receive knass, [it being written (Deuteronomy 22:28): "who was not betrothed"; but if she were once betrothed, she no longer receives knass.] R. Akiva says: She does receive knass, and her knass belongs to her, [for we expound: "who was not betrothed…" (then the knass shall be given) to her father, (the implication being that) if she were betrothed, it belongs to her. The halachah is in accordance with R. Akiva.]
+	One who seduces gives three things, and one who rapes gives four. One who seduces gives bosheth (shame), p'gam (injury), and knass. One who rapes, in addition, gives tza'ar (affliction). What is the difference between one who forces and one who seduces? One who forces gives tza'ar, and one who seduces does not give tza'ar [For being forced is not like being seduced; and the one who was seduced does not receive tza'ar, "inui" (affliction) being written in the Torah in respect to forcing, but not in respect to seduction.]; one who forces gives immediately [to her father, even though he marries her], and one who seduces, when he sends her out [(that is, if he does not marry her. For if he does marry her, he does not give knass, it being written (Shemoth 22:16): "then he shall take her as a wife … and if he refuse … then money shall he pay"; but in respect to forcing, it is written (Deuteronomy 22:29): "and he shall give … fifty (shekels of) silver … and to him shall she be as a wife.")]; and one who forces, drinks in his "earthen vessel" [in the repugnant vessel that he chose for himself; that is, he must marry her perforce]; and one who seduces, if he wishes to send her out (i.e., not to marry her), he may do so.
+	How does one drink "in his earthen vessel"? Even if she were lame, or blind, or covered with [leprous] boils. If he found in her a thing of nakedness (i.e., indecency), or if she were not fit (halachically) to marry a Jew, he is not permitted to take her, it being written (Deuteronomy 22:29): "And to him shall she be as a wife" — one who is permitted to him as a wife.
+	An orphan who was betrothed and divorced — R. Eliezer says: One who seduces her is exempt (from knass) and one who forces her is liable. [For since she is an orphan and her knass belongs to her, she waives it, for she cohabited with him consentingly and he is exempt. And not an orphan alone, but any maiden who was betrothed and divorced — one who forces her is liable, and one who seduces her is exempt, just as in the instance of an orphan, for her knass belongs to her, as R. Akiva says above, and this is the halachah.]
+	Which is bosheth (shame)? All according to the one who shames and the one who is shamed. [The bosheth of a common man who shames is greater than that of a lowly one or of a distinguished one. Thus did I find it in the glosses of my rabbis. And in Hachovel (Bava Kamma), I found that the bosheth of a lowly man is greater, and this is the essential interpretation. ("and the one who is shamed":) His bosheth is proportionate to his eminence.] (Which is) p'gam (injury)? We perceive her as a bondswoman to be sold. How much would she be worth, and how much is she worth (now). [We assess how much more a man would want to give to marry a virgin bondswoman to a favored bondsman than one who is not a virgin. The gemara asks how we know that one gives bosheth, p'gam, and tza'ar. Perhaps the Torah ordains the fifty kesef to cover everything. And it answers that we derive it from (Deuteronomy 22:29): "Then the man who lies with her shall give the father of the maiden fifty kesef" — the enjoyment of "lying" alone is fifty kesef, aside from bosheth, p'gam, and tza'ar.] Knass is the same for all men. Anything which has a fixed amount in the Torah is the same for all men.
+	Wherever there is selling [i.e., selling rights of a father in his daughter (that is, when she is a minor)], there is no knass [i.e., he has no knass rights in her, there being no knass for a minor. The halachah is not in accordance with this Mishnah; for this Mishnah is in accordance with R. Meir, who says that there is no knass for a minor. But the sages say that there is knass for a minor, and the halachah is in accordance with the sages. A minor (k'tanah) in this connection is a girl from three years until twelve years and one day, when she shows two (pubertal) hairs.]; and wherever there is knass, [from the time she is a na'arah; that is, when she is twelve years and one day old and shows two hairs, at which time she receives knass], there is no selling, [a man not selling his daughter when she is a na'arah]. With a minor, there is selling, and there is no knass; with a na'arah, there is knass, and there is no selling. With a bogereth, there is neither selling nor knass. [From the age of twelve years, six months and one day and showing two hairs, she is called a "bogereth." Her father cannot sell her and she receives no knass.]
+	If one said: I seduced that man's daughter, he pays bosheth and p'gam by his own testimony [Not only if he says: I forced her, where he does not injure her that much, the la'az ("ill report") of one who was forced not being that great — not only in such an instance does he pay by his own testimony; but even if he says: I seduced her, where he injures her more, the la'az of one who was seduced being great, so that we might think we do not believe him to strengthen the la'az — we nevertheless say that she would prefer this (that he be believed) in order to gain the money thereby.], and he does not pay knass. [For one who admits to knass is exempt from it, it being written (Exodus 22:8): "Whom the judges incriminate shall pay double" — to exclude one who incriminates himself.] If one says: I stole, I slaughtered, and I sold, he pays the principal (keren) by his own testimony, but he does not pay the double payment (kefel) and the "four and five" payment. (If he says:) My ox killed that man [and I owe kofer (the "ransom" payment), he pays by his own testimony, it being held that kofer is monetary payment (and not knass)], or (if he says: My ox killed) that man's ox, he pays by his own testimony. (If he says:) My ox killed that man's bondsman [and I owe thirty sela], he does not pay by his own testimony, [for it (thirty sela) is knass, thirty sela being given even if he is not worth one sela.]
+
+Chapter 4
+
+	If a na'arah were seduced, her bosheth, her p'gam, and her knass belong to her father, and her tza'ar, [too,] if she were forced. If she appeared before beth-din before her father died, they belong to her father. If her father died [after she appeared before beth-din as a na'arah, whether or not she became a bogereth before he died], they belong to the brothers, [for since he appeared before beth-din, the father acquired them.] If she did not appear before beth-din before her father died, they belong to her. [For since he did not appear before beth-din, there is no money to bequeath to his sons.] If she appeared before beth-din before she became a bogereth, they belong to her father. If her father died, they belong to her brothers. If she did not appear before beth-din before she became a bogereth, they belong to her. R. Shimon says: If she did not collect before the father died, they belong o her. [Even if he appeared before beth-din, it is not the father's money to bequeath to his sons until it reaches his hands, it being written (Deuteronomy 22:19): "Then the man who lies with her shall give the father of the na'arah fifty kesef" — the Torah caused the father to acquire it only from the time of "giving." The halachah is not in accordance with R. Shimon.] The work of her hands [that she performed in her father's lifetime, even though she did not collect her wage] and her metziah (the objects that she finds), even though she did not collect it, if her father died, they belong to her brothers. [The gemara asks: From whom does she collect her metziah? And it answers: This is the intent: The work of her hands is like her metziah, viz.: Just as her metziah, in her father's lifetime belongs to her father, and after her father's death, to her (that is, the brothers do not acquire what the daughter found after her father's death), so the work of her hands in her father's lifetime belongs to the father and is acquired by her brothers even if she had not collected her wage; but the work of her hands (that she performs) after her father's death belongs to her, and her brothers have no rights in the daughter's handiwork after the father's death.]
+	If one betrothed his daughter and she were divorced, and he betrothed her and she were widowed, her kethubah, [which she claims from both of these betrothals] belongs to him, (this tanna) holding that there is a kethubah for a betrothed woman, and we are speaking of the period when she is a na'arah (or when she is a minor. If he married her and she were divorced; and he married her and she were widowed, her kethubah belongs to her. [For after he married her, his authority over her lapsed, and we follow (the time of) collection, which came afterwards. We do not follow the (time of the) writing, to say that since the first (kethubah) was written while she was yet under her father's domain, the kethubah belongs to her father.] R. Yehudah says: The first one belongs to her father, [R. Yehudah holding that we follow the (time of the) writing, and that since the first kethubah was written before the marriage, when she was still under her father's domain, it belongs to her father. The halachah is not in accordance with R. Yehudah.]
+	A father has rights in his daughter [when she is a minor or a na'arah] in her betrothal by money, [her betrothal money belonging to him, it being written in respect to a Hebrew maid-servant (Exodus 21:11): "Then she shall go out free, without money," which is expounded: Money does not revert to this master (that is, the master who bought her, from whom she goes out free, with the signs of a na'arah), but money does revert to a different master. And who is that? Her father, the betrothal money reverting to him, even when she is a na'arah, until she becomes a bogereth.], by deed, and by cohabitation. [He receives a betrothal deed for her, and presents her for cohabitation for betrothal to whomever he wishes, it being written (Deuteronomy 24:2): "And she shall go out … and she shall be," the "beings" (i.e., being taken in marriage) being likened to each other, viz.: Just as money, which is one of the "beings," is in her father's domain, so, betrothal by deed and by cohabitation are in her father's domain.], and he acquires her metziah [because of eivah (rancor, i.e., desisting from feeding her)], and the work of her hands, [it being written (Exodus 21:7): "And if a man sell his daughter as a maidservant" — Just as the handiwork of a maidservant belongs to her master, so the handiwork of a daughter belongs to her father.], and the absolution of her vows, [it being written (in this connection) (Numbers 30:17): "…in her maidenhood, the house of her father."], and he receives her get, [it being written (Deuteronomy 24:2): "And she shall go out … and she shall be" — "going out" (of marriage) is likened to "being." Just as her father receives her betrothal when she is a minor and when she is a na'arah, so he receives her get.], and he does not eat fruits in her lifetime. [If land fell to her from the house of her father's mother, her father does not eat their fruits in her lifetime, unless she dies and he inherits her.] Superior to him (in rights) is her husband, [who has all the rights mentioned above that a father has in his daughter, and] who (in addition) eats the fruits [of the property which fell to her by inheritance after she married him.] And he (the husband) is obligated to feed her, to redeem her [if she were taken captive], and to bury her, [the sages having instituted that he bury her; this, in consideration of her inheritance, her husband inheriting her at her death.] R. Yehudah says: Even a pauper in Israel should not provide less (at the burial of his wife) than two flutes (for the eulogy) and a wailing woman.
+	She is always in the domain of her father [If she were the daughter of an Israelite betrothed to a Cohein, she does not eat terumah. Even if the time appointed for her marriage arrived, and she was not married (the husband being obligated to feed her) she does not eat terumah] until she enters the domain of the husband, [i.e., the chuppah, whereby she enters her husband's domain] for marriage. If her father handed her over to the messengers of the husband, she is in the husband's domain. If her father went with the husband's messengers, or the father's messengers went with the husband's messengers, she is in her father's domain. If her father's messengers [meeting the husband's messengers] handed her over to the husband's messengers, she is in her husband's domain.
+	A father is not obligated to feed his daughter [in his lifetime. For after his death, his daughters are fed from his property as a condition of the kethubah. And this applies not only to his daughter, but also to his son, a father not being required to feed either his sons or his daughters when they are minors, unless he be a man of means; that is, a wealthy man from whom beth-din take perforce (as the men of the city in general are compelled to give charity), and they feed with it his young sons and daughters. And if he is not a man of means, beth-din berate him, telling him that it is cruel not to feed his children, that (if he refuses to feed them) he is worse than the wild animals, who are merciful to their young. But they cannot force him to feed them whether they be male or female. And this is so only when they are (merely) young; but if they are extremely young, below the age of six, beth-din compel the father and take from him by force in order to feed them, whether they be male or female. This was expounded by R. Elazar b. Azaryah before the sages in the Vineyard of Yavneh (so called because they sat there row upon row, in the configuration of a vineyard)]: "the sons will inherit, and the daughters will be fed." [It is among the conditions of the kethubah that the males inherit their mother's kethubah and the females be fed from his property.] Just as the sons do not inherit [their mother's kethubah until after their father's death], so the daughters are not fed [from their father's property as per the conditions of the kethubah], until after their father's death.
+	If he did not write her a kethubah, a virgin claims two manah, and a widow, a manah, because it is a condition of beth-din. If he wrote her (in her kethubah) a field worth a manah (one hundred zuz) instead of two hundred zuz, and he did not write her: "All of my property is collateral for your kethubah, [(for he cannot say: You are to receive only the field mentioned in your kethubah)], he is liable (for such collateral), this being a condition of beth-din.
+	If he did not write her: "If you are taken captive, I will redeem you and restore you as my wife," or, if he were a Cohein, [who is not permitted to take her back after she was abducted (the wife of a Cohein, who was forced, being forbidden to her husband), in which instance he writes to her:] "I will redeem you and I will return you to your land," he is (nevertheless) liable (for this) [and he must give her her kethubah, even though he must divorce her perforce], for this is a condition of beth-din.
+	If she were taken captive, he must redeem her. And if he said: "Here is her get and her kethubah — let her redeem herself," he is not permitted to do so, [for he was obligated to redeem her as soon as she was taken captive]. If she were taken ill, he must heal her, [healing being like feeding]. If he said: "Here is her get and her kethubah — let her heal herself," he is permitted to do so. [For he is not obligated to feed his divorcée.]
+	If he did not write: "The male children that you will have from me will inherit the money of your kethubah over and above their share with their brothers," he is (nevertheless) liable (for this), for this is a condition of beth-din. [If you died in my lifetime, and I inherit you, your sons will take your kethubah after my death when they come to divide my property with the sons that I will have from a different wife. This will make a difference if her kethubah is more than the other's, or if the other's sons are more numerous than her own, in which instance it will profit these to take their mother's kethubah, even if (the amounts of) both be equal. The "male-children" kethubah, even in our days, is claimed only from land, but not from chattel. And it is only when the father left over the amount of the two kethuboth and an additional dinar that the sons can inherit the "male-children" kethubah, since room was left for Torah-inheritance. For after each of the sons takes of his mother's kethubah, there remains a dinar of their father's property to share among them. But if the father left only the amount of the two kethuboth, or less than this, they share the property equally among them, the "male-children" kethubah not obtaining.]
+	(If he did not write:) "You will sit in my house and be fed from my property all the days of the duration of your widowhood in my house," he is (nevertheless) liable (for this), for this is a condition of beth-din. The men of Jerusalem would write thus. The men of the Galil would write as the men of Jerusalem. The men of Judah would write: "…until the heirs desire to give you your kethubah." Therefore, if the heirs wish, they give her her kethubah and "exempt" her. [The halachah is not in accordance with the men of Judah; but so long as she does not marry and does not claim her kethubah in beth-din, she is fed from her husband's property, and lives in the house she lived in when her husband was alive, and uses all the vessels she used in her husband's lifetime.]
+
+Chapter 5
+
+	Even though they said that a virgin claims two manah, and a widow, one manah, if he wishes to add, even a hundred manah, he may do so. [And we do not say that he is not permitted to add so as not to embarrass those lacking the means to do so.] If she were widowed or divorced, whether from the betrothal or from the marriage, she claims the whole. R. Elazar b. Azaryah says: From marriage, she claims the whole; from betrothal, a virgin claims two manah, and a widow, one manah; for he did not write it [the addition he consented to] except to marry her. R. Yehudah says: If he wishes, he writes to a virgin a deed of two manah, and she writes: I have received a manah from you." [Even though she did not receive it, she waives it and writes that she has received it.] R. Meir says: If one accords a virgin less than two manah, and a widow, less than one manah, his cohabitation is an adulterous one. [The halachah is in accordance with R. Meir in his decree.]
+	A virgin is given twelve months [to the time of the chuppah] from the time he [the husband] solicited her [after he betrothed her, to give thought to the exigencies of the chuppah, to prepare her adornments.], to provision herself [with adornments for twelve months, it being written (Bereishith 24:55): "Let the maiden abide with us days." What is the intent of "days"? A year, it being written (Leviticus 25:9): "Within days (i.e., a year) he may redeem it." And just as the woman is given (time), so is the man given (time) to provision himself [for the needs of the wedding feast and the chuppah.] And a widow is given thirty days, [for she does not need to busy herself too much with adornments, already having them.] If the time arrived and they were not wed, [the groom delaying the wedding (Since the first part of the Mishnah was stated with reference to her, the second part was similarly stated)], she eats of his, and she eats terumah [if he is a Cohein and she is an Israelite. For from the time he betrothed her she eats terumah by Torah law, it being written (Leviticus 22:11): "And a Cohein, if he acquire a soul, the acquisition of his money," and she is "the acquisition of his money." It is just that the rabbis decreed re the daughter of an Israelite married to a Cohein that she not eat terumah, lest they pour her a cup (of terumah) in her father's house and she give her brothers and sisters to drink of it. But when the time (for her chuppah) arrived and she was not wed, when she eats of his, she does not eat in her father's house, but her husband, the Cohein, designates a place for her where he feeds her, so that there is no longer any need for decreeing lest she give her brothers and sisters to drink of a cup of terumah.] R. Tarfon says: She may be given all terumah [if he wishes, and when the days of her (niddah) uncleanliness arrive, she sells it and buys chullin (non-terumah).] R. Akiva says: (She is given) half-chullin [to eat in the days of her uncleanliness], half-terumah.
+	A yavam does not cause (a yevamah) to eat terumah [when she is still awaiting yibum, it being written (Leviticus 22:11): "And a Cohein, if he acquire a soul, the acquisition of his money," and she is the "acquisition of his brother.] If she spent six months before her husband, [six of these twelve months set aside for her after having been solicited by the husband] and six months before the yavam, or even all of them before the husband and six of them before the yavam, or even all of them before the husband and one of them before the yavam [Even though most of them were before the husband, there is a double reservation here: a) he was not obligated to feed her in his lifetime; b) even if he was obligated to feed her in his lifetime, she did not eat after his death, the "acquisition of his money," having been dissolved (but if all of them were before the husband, she could at least have eaten in his lifetime)], or all before the yavam less one day before the husband [and, it goes without saying, if all of them were before the yavam], she does not eat terumah. This is (in accordance with) the first Mishnah [that if the time arrives, she eats terumah]. The beth-din after them ruled: A woman does not eat terumah until she enters the chuppah. [For we fear lest he find a blemish in her, so that she be found to be a "stranger" (to the priesthood) retroactively and his "purchase" be a mistaken one. And according to the first Mishnah we do not entertain this apprehension. Neither do we fear that she might give her brothers and sisters to drink (a cup of terumah), for he (her husband) sets aside a place for her, for which reason they permitted her to eat terumah when the time arrived.]
+	If one consecrates (to the Temple) the handiwork of his wife, she works and eats, [for they instituted that he feed her in exchange for her handiwork, for which reason, according to all, she works and eats.] [If he consecrated] the surplus [of her handiwork, what she makes above and beyond what she needs for her food, and not the handiwork itself], R. Meir says: It is consecrated, [for he holds that one can consecrate something that has "not yet come to the world."] R. Yochanan Hasandler says: It is chullin (non-consecrated). [The halachah is not in accordance with R. Meir, but with R. Yochanan Hasandler, who says that it is chullin, for one cannot consecrate something that has "not yet come to the world."]
+	These are the labors that a wife performs for her husband: she grinds [with a small hand mill. And if the mill is large, she does all that is necessary for the grinding, such as placing (the grain) in the hopper and collecting the meal.], she bakes, she washes, she cooks, she nurses her child, she makes his bed, and she works in wool. If she brought in to him one bondswoman [i.e., money or property with which to buy one bondswoman], she neither grinds, nor bakes nor washes. Two — she neither cooks nor nurses her child. Three — she neither makes his bed nor works in wool. Four — she sits on a cathedra [an easy chair, and she does not run errands for him — in spite of which she pours his cup for him and spreads his bed, and washes his face, hands, and feet. For these labors are not performed by another woman, but by one's own wife.] R. Eliezer says: Even if she brought in to him a hundred bondswomen, she is compelled to work in wool, for idleness leads to lust. R. Shimon b. Gamliel says: Also, one who, by vow, forbids his wife from working, must send her away and give her her kethubah, for idleness leads to shiamum [disorientation. The targum of (Deuteronomy 28:28): "timhon levav" (confusion of heart) is "sha'amimuth liba." R. Eliezer and R. Shimon b. Gamliel will differ with respect to a woman who is not idle, but who plays games — the lust factor obtaining; the shiamum factor not obtaining. For shiamum obtains only where one sits and wonders and is completely idle. The halachah is in accordance with R. Eliezer.]
+	If one forbids his wife by vow from cohabitation [as when he says: "Let the enjoyment of your cohabitation be forbidden to me" (But if he says: "The enjoyment of my cohabitation is forbidden to you," she is not forbidden, for he is obligated to her, it being written (Exodus 21:10): "…and her (conjugal) time he shall not withhold")] — Beth Shammai say: Two weeks. [If he vowed thus, he must wait two weeks (before resuming relations); for thus do we find with a woman who gave birth to a female, that she is unclean for two weeks.] Beth Hillel say: One week. [For thus do we find with respect to a niddah, that she is unclean for seven days; and we derive what is common (a man's becoming angry with his wife and forbidding her by vow) from what is common (niddah, which is a common occurrence) — as opposed to childbirth, which is not that common. And Beth Shammai hold that we derive something which he causes (the vow of the man, which causes her to desist), from something that he causes (childbirth, which comes through him) — as opposed to niddah, which comes of itself. If (he forbids her) more than one week according to Beth Hillel, or more than two weeks according to Beth Shammai, he must send her away and give her her kethubah — even if he were a camel driver, whose conjugal time is once in thirty days, or a mariner, whose conjugal time is once in six months.] Torah scholars may leave for Torah study without (their wives') permission for thirty days. [This Mishnah is in accordance with R. Eliezer. The rabbis differ with him, saying that he may do so for two or three years. The halachah is in accordance with the sages.] Workers may do so for one week. The conjugal time mentioned in the Torah: tayalin [who have neither work nor business], every day; workers, twice a week; donkey drivers [who bring bundles on camels from afar], once in thirty days; mariners [who set sail on the Mediterranean], once in six months. These are the words of R. Eliezer. [And if in the beginning one were a tradesman whose conjugal time is frequent, and he wished to change to an occupation whose conjugal time is infrequent, his wife can prevent him — except if he desired to study Torah, one's wife not being able to prevent her husband, who was a tayal or a worker from becoming a Torah scholar.]
+	If one rebels against her husband [refusing to live with him, (But if she refuses to work, she is compelled to do so and she is not judged as a "rebel.")], seven dinars a week are deducted from her kethubah. R. Yehudah says: Seven tarpikin (a tarpik is half a dinar). Until when does he deduct. Until there remains nothing of her kethubah, [at which point he gives her a get and she leaves without a kethubah; but he does not detain her to deduct from the property that fell to her from her father's house and to cause her to lose it.] R. Yossi says: He can keep on deducting, so that if an inheritance falls to her from elsewhere, he can claim from it. Likewise, if one rebels against his wife, three dinars a week are added to her kethubah. R. Yehudah says: three tarpikin. [For conjugal denial is more painful for a man than for a woman. Therefore, if she rebels and causes him to suffer, seven dinars are deducted, whereas if he rebels and causes her to suffer, only three dinars are added. The gemara states that in the instance of the wife's rebellion it was ruled that proclamation be made against her four consecutive Sabbaths in the synagogues and the houses of study, saying: "This woman rebelled against her husband." And she is apprised by beth-din: "Be it known to you that even if your kethubah is one hundred manah, you will lose everything," whether she were betrothed or married; and even a niddah, and even one who were ill, and even one awaiting yibum. Before the proclamation they apprise her of their intention, and afterwards they apprise her that the proclamation has been completed. If she persists in her rebellion, she leaves without a kethubah.
+	If one feeds (hamashreh) his wife through a third party [through a caretaker, not eating together with her, (The targum of (II Kings 6:23): "And he prepared for them a great meal" is "sheiruta.")], he may not give her less than two kavs (measures) of wheat [a week], or four kavs of barley. R. Yossi said: Only R. Yishmael, who lived near Edom [where barley was especially inferior] stipulated barley [twice as much as wheat.] And he gives her half a kav of pulse, half a log of oil, a kav of dried figs, or a manah of d'veilah [figs trodden into a circle and sold by weight and not by measure.] And if he lacks these, he cuts her "matching fruits" from a different place. And he gives her a bed, mapetz [softer than machtzeleth] for her things, shoes from festival to festival [new shoes for all three festivals], and clothing worth fifty zuz from year to year. And she is not given new clothes [that are uncomfortable for her] in the summertime, [making her hot then, but being appropriate for the wintertime], nor worn clothes in the wintertime. But he gives her clothing worth fifty zuz in the wintertime, and she wears them in their worn state in the summertime, and the worn clothes are hers [even when he buys her new ones; for she wears them when she is a niddah.]
+	He gives her a ma'ah (a sixth of a dinar) of silver for her needs [every week for small purchases]. And she eats with him from Sabbath night to Sabbath night. [Even though all the other days he may feed her through a third party if he wishes, on Sabbath night, which is the night of the conjugal time, he must eat together with her.] And if he does not give her a ma'ah of silver for her needs, her handiwork belongs to her [the surplus of her handiwork, i.e., what she earns above and beyond (the cost of) her food] And what does she make for him? The weight of five selaim of warp in Judah, which are ten selaim in the Galil [The warp is twice as difficult to weave as the woof, and the weight of Judah is double that of the Galil.], and the weight of ten selaim of woof in Judah, which are twenty selaim in the Galil. And if she were nursing, we deduct from her handiwork and add it (that amount) for her food. To whom does this (reckoning) apply? To a poor man in Israel; but with an eminent man, all is in accordance with his honor [and also in accordance with the custom of the land.]
+
+Chapter 6
+
+	The metziah of a woman [i.e., what she finds] and her handiwork belong to her husband, and her inheritance [i.e., if an inheritance fell to her], he eats fruits in her lifetime. Her bosheth (payment for shame) and her p'gam (her injury, the depreciation in her worth — her market value (as a bondswoman) before (her injury) less her market value now] (these) belong to her. R. Yehudah b. Betheirah says: When it (the injury) is in a hidden place, she receives two-thirds and he one-third; and when it is visible, he receives two-thirds and she one-third. [For the shame is his, and, what is more, she becomes repugnant to him and he bears it.] His share is given immediately, and for her share, land is bought and he eats fruits [in her lifetime, and the principal belongs to her, to revert to her when he dies or when he divorces her. And if she dies, he inherits her. The halachah is in accordance with R. Yehudah.]
+	If one committed money to his son-in-law, and his son-in-law died, [and she fell before the yavam], the sages said: He can say: "To your brother, I desired to give; to you, I do not desire to give." [Either give her chalitzah or take her in yibum (whereas with his brother, he either gives what he had committed or she sits (unmarried) until her hair turns grey.) And even if his brother were an am ha'aretz (unlearned) and he were a Torah scholar, he can still say: "To your brother, I desired to give; to you, I do not desire to give."]
+	If she committed herself to bring in to him (as dowry) one thousand dinars, he designates them as fifteen manah. [One thousand dinars are ten manah; and when the groom comes to accept it and to write it in the kethubah, he writes one-third more, which is fifteen manah (If the bride brought in to him actual dinars; for he earns through them.)] And relative to assessment, he designates a fifth less. [If she brought in to him clothing and jewelry which need to be assessed, he writes (in the kethubah) a fifth less (than the assessment). For example, if she brought in an assessment of one thousand zuz, he acknowledges only eight hundred. For it is the practice of the assessors of the bride's property to assess it at more than its worth to lend distinction to the bride and to endear her to her husband.] If the assessment were a manah and the worth a manah, [that is, if they assessed the bride's property at its actual worth in the marketplace], he has only one manah. [They write in the kethubah only a manah, as they assessed it.] (For) an assessment of a manah, she gives thirty-one sela and a dinar. [For an assessment that he accepts as a manah, i.e., where they told him: Write a manah in the kethubah, and she will bring in to you the worth of a manah, it must be assessed in the bridal chamber as thirty-one sela and a dinar, which is a manah and a fifth.] And for four manah, she gives five manah. [When the groom took upon himself to write four manah, she gives five manah according to the estimate of the assessors.] Whatever the groom writes, he writes a fifth less. [If they assessed it first, and she brought it in to him, whether a small assessment or a large one, he writes a fifth less.]
+	If she committed herself to bring in silver to him, [actual dinars with which he can trade immediately], a sela of silver [which is four dinars] becomes six dinars. [It is written into the kethubah as six dinars, an addition of a third. The tanna hereby apprises us that with actual dinars, whether they be many (such as the "thousand dinars" [6:2] or few (such as the "sela" here), they are always written into the kethubah at a third more, for they are immediately negotiable. And with things that require assessment, such as clothing and jewelry, whether they be many (as in "and relative to the assessment" [6:2], which refers to the thousand zuz mentioned above) or few (as in "for an assessment of a manah" [6:3]), she gives thirty-one sela and a dinar. In the kethubah, we always write a fifth less than the assessment of the bridal chamber. In this connection, it makes no difference whether it was assessed first and then came to be written into the kethubah, in which instance we must deduct in the kethubah a fifth of the assessment of the bridal chamber (as we learned [6:3]: "Whatever the groom writes, etc.,") or whether he writes the kethubah first, in which instance the assessment must be a fifth more than what is written in the kethubah (as we learned [Ibid.]: "And for a four manah assessment, she gives five manah.")] The groom takes it upon himself to give to the "fund" twenty dinars for every manah [i.e., to give her ten zuz for every manah that she brings him, with which to buy spices and perfumes. Our Mishnah does not specify whether every week, every month, or every year.] R. Shimon b. Gamliel said: "All is in accordance with the custom of the land.
+	If one marries his daughter without specifying [how much he will give her], he may not give her less than fifty zuz. If he stipulated to marry her off "naked," the husband may not say: "When I bring her into my home, I will clothe her in my garments" (i.e., in the garments that I shall provide for her), but he must clothe her while she is yet in her father's house. Likewise, one [i.e., the charity overseer] who marries off an orphan may not give her less than fifty zuz. If there are (funds) in the "pocket" (of charity), they provide her in accordance with her honor.
+	If an orphan were married off by her mother or her brothers by her consent, and they wrote to her (a dowry of) a hundred or fifty zuz, she can, when she comes of age, take from them what was rightfully hers [a tenth of the inheritance]. R. Yehudah says: If he [the father] married off the first daughter [in his lifetime], the second is given what was given to the first [whether less or more than a tenth. The halachah is in accordance with R. Yehudah, that we follow the father's judgment. And if we cannot ascertain what that judgment was, she is given a tenth of the property extant at the time of her marriage — from land, but not from chattel. (There are those who hold that today she is given a tenth of chattel, too.) And if at the time of her marriage she did not claim it from the heirs, she may claim it after her marriage, and we do not say that she waives it to them. And this applies only when she is fed from her father's property; but if the heirs ceased feeding her, (it is assumed that) she waived it, unless she indicated otherwise. And if she were a bogereth, who is not fed by them, and she got married without claiming what was due her as dowry from her father's property, (it is assumed that) she waived it to the heirs, and she can no longer claim it, even if she were fed from their property.] The sages say: Sometimes a poor man grows wealthy and a wealthy man grows poor. Rather, the property is assessed, and (her share) is given her.
+	If one deposits money for his daughter [If he deposits money with a third party for is daughter's needs, to buy her a field or dowry when she marries], and she says: "I trust my husband" [i.e., Give the money to him], the third party does as he was instructed. [He buys the field, and she is not heeded, for it is a mitzvah to fulfill the behest of one who has died.] These are the words of R. Meir. R. Yossi says: Is it not only a field? If she wished to sell it, she could sell it now. [That is, even if the field had already been bought and she wished to sell it, she could do so. Therefore, we heed her.] When is this so, when she is of age; but if she were a minor, the act of a minor is of no import. [R. Yossi and R. Meir differ only vis-à-vis one who is of age, during betrothal. For after she has been wed, all agree that she is heeded. And in respect to a minor, too, R. Yossi agrees that the act of a minor is of no import and she is not heeded. The halachah is in accordance with R. Meir.]
+
+Chapter 7
+
+	If one forbids his wife by vow from deriving enjoyment from him, until thirty days, he appoints a "provider." [The vow does not take effect vis-à-vis the enjoyment of cohabitation, because he is obligated to her in that regard, and he is not empowered to abrogate that obligation. And, as to the enjoyment of food, even though he is obligated to her (in that regard, too), the vow can take effect by her food being supplied through (the proceeds of) her handiwork. The gemara asks: In that case, why need he appoint a provider? And it answers: When it (her handiwork) does not suffice for those things she was accustomed to in her father's house. For this purpose alone he appoints a provider. He does not appoint a messenger to provide for her, for "a man's messenger is as the man himself." He just says: "Whoever provides (for her) will not lose thereby."] Beyond that time, he sends her away and gives her her kethubah. [For until thirty days people do not hear of it and there is no "cheapening"; beyond thirty days, they do hear of it and there is "cheapening."] R. Yehudah says: With an Israelite, [who can remarry his divorcée], he keeps her (as a wife) one month, and on the second, he sends her out and gives her her kethubah. And with a Cohein [(who, if he divorces her will not be able to remarry her, the rabbis gave him more time)], he keeps her two months, and on the third month he sends her out and gives her her kethubah. [The halachah is not in accordance with R. Yehudah.]
+	If one accepts his wife's vow not to eat a certain fruit, [as when she says: "I vow not to eat this fruit," and he upholds it], he sends her out and gives her her kethubah. R. Yehudah says: With an Israelite, he keeps her one day, and on the second he sends her out and gives her her kethubah. And with a Cohein, he keeps her two days, and on the third he sends her out and gives her her kethubah. [The halachah is not in accordance with R. Yehudah.]
+	If one accepted his wife's vow not to adorn herself with a certain adornment [as when she says: "I vow not to use this perfume," and he upholds it], he sends her out and he gives her her kethubah. R. Yossi says: With poor women, [it is] where he does not set a limit [as to how long it is forbidden her that he sends her out and gives her her kethubah; but if he sets a limit, she waits until that time. And how long is the limit? Twelve months.], and with wealthy women, thirty days. [For a wealthy woman savors the fragrance of her perfumes for thirty days, so that this one savors the fragrance of the perfumes which she applied thirty days before the vow. The halachah is in accordance with R. Yossi.]
+	If one accepted his wife's vow not to go to her father's house — When he (her father) is with her in the same city, he keeps her one month and on the second he sends her out and gives her her kethubah. And when he is in a different city, he keeps her for one festival, and on the third he send her out and gives her her kethubah. [The gemara explains this Mishnah as follows: "He keeps her for one festival": When is this so, with the wife of an Israelite; but with the wife of a Cohein, he keeps her for two festivals and on the third he sends her out. Our Mishnah is in accordance with R. Yehudah, who distinguishes between the wife of an Israelite and the wife of a Cohein. The halachah is not in accordance with him.]
+	If one accepted his wife's vow not to go to the house of mourning or to the house of feasting, he sends her out and gives her her kethubah, for he locks before her [the door of joy and alleviation of sorrow; and, re the house of mourning, he locks before her (the "door of eulogy"), for on the morrow she may die, and none will eulogize her. And if he claimed (that he upheld the vow) because of "something else" [as when it were known that dissolute men were there], he is permitted (to uphold the vow). If he said to her: (I shall absolve you of your vow) only on condition that you say to that man [the demeaning things] that you said to me or that I said to you, or on condition that she fill up and pour it into the dung [Some say (the meaning is): After intercourse, when her womb is full of seed, she is to douche it, so that she not conceive. Others: She is to fill up ten pitchers of water and pour them into the dung (in which instance she seems deranged)], he sends her out and gives her her kethubah.
+	And these go out without a kethubah: One who transgresses the law of Moses and (the law of) a Jewish woman. Which is (transgression of) the law of Moses? If she fed him untithed produce [and it did not become known to him until after having eaten from it. As when she said to him: That man, a Cohein, tithed the pile for me, and he (the husband) subsequently went and asked, and found her to have lied.], and if she cohabited with him in her niddah state [as when she were known to be a niddah by her neighbors, who saw her in her niddah apparel, and who told her husband that she was clean], and if she did not take challah [as when she said to him: That man took challah from the dough for me, and he subsequently went and asked, and found her to have lied.], and if she vowed and did not keep her vows. And which is (transgression of) the law of the Jewish woman? If she went out with her hair uncovered, and wove in the marketplace [exposing her arms to men], and spoke with all men [i.e., the young men]. Abba Shaul says: Also, if she curses his progenitors before him [i.e., if she curses and blasphemes her husband's father in her husband's presence.] R. Tarfon says: Also, a "vocal" woman. Which is a vocal" woman? One who, when she speaks in her house, is overheard by her neighbors. [She solicits intercourse so loudly that she is overheard by her neighbors. All of the above require witnesses and fore-warning to cause them to lose their kethubah. They receive neither kethubah nor addition, and take only their intact worn possessions.]
+	If one betroths a woman on condition that she is not bound by any vows, and she is found to be bound by vows, she is not betrothed. [Which vows? That she not eat drink, or drink wine, or dress herself in colored garments. But with other vows, she is betrothed.] If he married her without specifying (anything about vows), and she was found to be bound by vows, she goes out without her kethubah. (If he betrothed her on condition that she have no blemishes, and she were found to have blemishes, she is not betrothed. If he married her without specifying (anything about blemishes), and she were found to have blemishes, she goes out without her kethubah. All the blemishes which render priests unfit (for the priestly service) render women unfit. [These (the priestly blemishes) are enumerated in Bechoroth, and, in addition, in women: (profuse) sweating, mouth-odor, offensive odor in another place in her body, a mole with hair, whether large or small, when it is near her face, as when it is under her head-cap, sometimes visible; sometimes not. For if it were in a constantly exposed spot, he saw it and accepted it! And if there were no hair in the mole, it is not considered a blemish unless it is as large as an issar. And (also considered a blemish) is a thick voice, different from that of other women, a scar like a burn-mark, produced by a dog-bite, breasts a hand-breadth larger than the norm, and breasts separated from each other by more than a hand-breadth. These are blemishes in women, though they are not blemishes in priests.]
+	If she had blemishes when she were still in her father's domain, her father must bring proof that these blemishes appeared after she had been betrothed and that "his (the husband's) field had been flooded." [If he (her father) came to claim her kethubah from betrothal from this man who refuses to take her (in marriage), he must bring proof that these blemishes appeared after she was betrothed. And even though a woman has a body-status (of non-blemished), since the blemishes were found in the father's domain, and it can be contended that they were there before betrothal, if he did not bring proof (to the contrary), the husband is believed.] Once she entered her husband's domain, [If he married her and now wishes to send her away without a kethubah because of her blemishes], the husband must bring proof that these blemishes were there before she was betrothed [for (otherwise), since these blemishes were found in his domain, we say: "They were found here; they originated here" i.e., they appeared after he married her and "his field was flooded."] These are the words of R. Meir. The sages say: When does this apply? With concealed blemishes, but with revealed blemishes, he can make no such claim [for he knew about them and he accepted them]. And if there were a bath-house in that city, he cannot make such a clam even for concealed blemishes, for she was inspected by his (female kin, and he accepted her as she was.)
+	If a man became blemished [after marriage], we do not compel him to send her out. R. Shimon b. Gamliel said: When is this so? With small blemishes. But with large blemishes [e.g., if his eye were blinded or his hand were amputated, or his foot broken], he is forced to send her out. [The halachah is not in accordance with R. Shimon b. Gamliel, and even with large blemishes we do not compel him to send her out.]
+	And these are the men who are compelled to send out their wives: one afflicted with [leprous] boils or polypus [an offensive odor in the nose], a "collector" [one who collects dog dung], a copper miner, [the odor of the mined copper being offensive], and a tanner, whether the condition obtained before marriage or originated only after marriage. Of all of these, R. Meir said: Even though he made a condition with her (to accept these things), she can say: "I thought I would be able to tolerate it, but I cannot." And the sages say: She must accept it perforce, except for [leprous] boils, for they consume him, [as in (Zechariah 14:12): "hamek besaro" ("His flesh was consumed.") The halachah is in accordance with the sages.] It happened in Siddon that a tanner died. He had a brother who was (also) a tanner (and his wife fell before him for yibum.) The sages said: She can say: "I could tolerate it with your brother, but I cannot tolerate it with you."
+
+Chapter 8
+
+	If property fell to a woman before she were betrothed [and she were then betrothed], Beth Shammai and Beth Hillel agree that she may sell it or give it as a gift, and it (the transaction) stands. If it fell to her after she were betrothed, Beth Shammai say: She may sell it [while she is still betrothed, but not after she were married], and Beth Hillel say: She may not sell it. Both agree that if she sold it or gave it as a gift, it stands. R. Yehudah said: They said before R. Gamliel: If he acquires the woman, [the woman becoming his betrothed], should he not acquire the property! He answered: "We are ashamed over the new [which fell to her after she was married. Why did the sages see fit to say that if she sold it or gave it as a gift, her husband can take it from the receiver], and you would "roll" the old upon us!" [property that fell to her while she was still betrothed, saying that if she sold it the sale is void, her husband having acquired it.] If it fell to her after she were married, both agree that if she sold it or gave it as a gift, her husband can take it from the receiver. (If it fell to her) before she were married, and she were then married, R. Gamliel says: If she sold it or gave it as a gift, it stands. R. Chanina b. Akiva said: They said before R. Gamliel: If he acquires the woman, should he not acquire the property! He answered: "We are shamed over the new, and you would roll the old upon us!"
+	R. Shimon differentiates between property and property. Property which is known to the husband, she may not sell; and if she sold it or gave it as a gift, it is void. Property which is not known to the husband, she may not sell; and if she sold it or gave it as a gift, it stands. [Some understand "property which is known" as land, and "property which is not known" as chattel. And others understand both of these as "property that is known," and what fell to her abroad while she resided here as "property which is not known." The halachah is that both property that fell to her before she was betrothed and property that fell to her after she was betrothed — if she sold it after she were married, her husband may take from the receiver fruits in her lifetime, and the land itself after her death. And the halachah is in accordance with R. Shimon, who differentiates between property known to the husband and property not known to the husband.]
+	If money fell to her, land is bought for it, and he eats fruits. (If there fell to her) fruits torn from the land, land is bought for them and he eats fruits. And, as to what is attached to land, R. Meir said: The land is assessed — how much it is worth with fruits and how much it is worth without fruits, and land is bought with the difference, and he eats fruits. [For he holds that what grew in his domain is called "fruits," and what did not grow in his domain is called "keren" (principal). Therefore, the greater worth of the land now because of produce is "keren," and she must be given the money, and land be bought, and he eat the fruits.] And the sages say: What is attached to the land is his [Even what did not grow in his domain was accorded the status of "fruits," since the land "stands" for her. The halachah is in accordance with the sages.], and what is torn from the land is hers, and land is bought for them, and he eats fruits.
+	R. Shimon says: The place where his strength is superior when she enters, his strength is inferior when she leaves [if he comes to divorce her]; and the place where his strength is inferior when she enters, his strength is superior when she leaves. Fruits connected to the land are his when she enters [That is, when the land falls to her, they are his, as per the sages.], and when she goes out, they are hers. And what is torn from the land — when she comes in they are hers, and when she goes out, they are his. [The sages and R. Shimon will differ in regard to fruits connected to the land when she leaves, the sages not speaking of them. They do not agree with R. Shimon that when she leaves they are hers, holding that what grows in his domain is his. The halachah is in accordance with R. Shimon.]
+	If there fell to her, old bondsmen and bondswomen, they are sold, and land is bought for them, and he eats fruits. R. Shimon b. Gamliel says: They are not to be sold, for they are the "pride" of her father's house. [She can prevent it. The halachah is in accordance with him.] If old olive (trees) and vines fell to her, they are sold for wood and land is bought for them and he eats fruits. R. Yehudah says: They are not to be sold, for they are the "pride" of her father's house. [The halachah is in accordance with him.] If one expended money on his wife's property — if he expended much and ate little, [even a minute mount], or if he expended a little and ate much — what he expended he expended and what he ate he ate. If he expended and he did not eat, he swears how much he expended and takes. [This oath is similar to a Torah oath. This is so when the appreciation were as much as the expenditure or more; but if the expenditure were more than the appreciation, he swears a Torah oath that he expended against the appreciation, and he takes only the amount of the appreciation and forfeits the rest. And all this is when the husband divorced her. But if she rebelled, whether or not the husband ate, he swears how much he expended and takes against the appreciation. And in tzon-barzel (mortmain) property, all of the appreciation is his, for we say: "If they increased (in value), they increased for him."]
+	One awaiting yibum, to whom property fell [from her father's house, while she was still awaiting yibum] — Beth Shammai and Beth Hillel agree that she may sell it and give it as a gift, and it stands. If she died, what should be done with her kethubah [one manah, or two manah, the addition, and the dowry that she brought in to him and for which he assumed responsibility], and with the property that goes in and goes out with her [nichsei melog, which, when she goes in, goes in with her, and, when she leaves her husband, goes out with her]? Beth Shammai say: The heirs of the husband (i.e., the yavam) divide it with the heirs of the father, [for there is a possibility that she is (considered) married to the yavam, who acquires half the inheritance as per this possibility.], and Beth Hillel say: The property [tzon barzel] remains in its status [And it is not specified whether in the status (i.e., ownership) of the heirs of the husband, in that he had been responsible for it, or in the status of the heirs of the woman, the property having been hers. This Mishnah is to be found in the fourth chapter of Yevamoth (4:3)], and her kethubah is in the status of the heirs of the husband. The property which goes in and out with her is in the status of the heirs of the father.
+	If his [the yavam's] brother left money, land is to be bought for it, and he eats fruits. [For her kethubah rests on the property of her first husband, so that the property of the dead brother stands security for her kethubah. It is just that the yavam eats fruits if he takes her in yibum. He (this tanna) holds that chattel is bound (as security) for her kethubah.] (If his brother left) fruits torn from the land, he buys land for them, and he eats fruits. (If his brother left fruits) attached to the land, R. Meir said: The land is assessed — how much it is worth with fruits and how much it is worth without fruits, and land is bought with the difference, and he eats fruits. [For whatever grew in the domain of the dead brother is bound (as security) for the kethubah.] And the sages say: Fruits attached to the land are his. [The gemara asks: But are not all of his possessions bound as security for the kethubah? And it answers: Read it "hers" (instead of "his.")] Fruits torn from the land — Whoever takes them first acquires them. [They hold that chattel is not bound (as security) for the kethubah, unless she seized it; and such seizure is necessary in the husband's lifetime. And they differ likewise in respect to money. For how is money different (in principle) from torn off fruits? And the halachah is in accordance with the sages.] If he (the yavam) took them first, he acquires them. If she took them first, land is to be bought for them and he eats fruits. If he married her, she is like his wife in every respect. [He divorces her with a get and he may take her back, and we do not say: The Torah said (Deuteronomy 25:5): "Veyibmah" ("And he shall take her in levirate marriage"), and her first yibum (obligation) is still upon her, so that a get does not suffice. And, likewise, once he divorced her, we would say: He already performed the mitzvah imposed upon him by the Torah, so that she should now remain forbidden to him as "his brother's wife," and he should not be able to take her back. The Torah, therefore, apprises us (Ibid.): "And he shall take her for himself as a wife." Once he has taken her, she is as a wife to him (in all respects).] It is only that her kethubah rests upon the property of her first husband.
+	The yavam) may not say to her: "Here is (the money to cover) your kethubah lying on the table"; but all of his property [that he inherited from his brother] is bound (as security) to her kethubah. Likewise, a man may not say to his wife: "Here is your kethubah lying on the table," but all of his property is bound to her kethubah. If he (the yavam) divorced her, she receives only (the amount of) her kethubah. [But so long as he did not divorce her, she is like all other women, and she has only her (original) kethubah alone. [For one who divorces his wife and takes her back, takes her back within the framework of her first kethubah. And it is necessary to apprise us that this obtains, too, with a yevamah; that we not say that this is so only with his wife, whom he had written a kethubah resting upon his property, but not with a yevamah, where he had not written it, but where the property of her first husband had been bound as security for it — so that in an instance where he divorced her and took her back, I might think that he would have to provide her with his own kethubah. We are hereby apprised that this is not so.]
+
+Chapter 9
+
+	If one wrote to his wife: "I have nothing to do with your property," he eats fruits in her lifetime, and if she dies, he inherits her. [If, while she were still betrothed, he wrote to her: When you get married to me, I have nothing to do with your property — even though they (the receivers) did not acquire it from him, she may sell it and give it as a gift, and the transaction stands. For a man may make a condition not to inherit an inheritance falling to him from elsewhere. And if they did acquire it from him, even after marriage her sale stands. But he eats fruits, and if she died, he inherits her. For this is what is implied, viz.: "I have nothing to do with your property, but I do have something to do with its fruits. And so long as it is your property, (i.e., during your lifetime) I have nothing to do with it. But after you die, I do have "something to do with it."] If so why does he write her: "I have nothing to do with your property"? So that if she sold it or gave it away, it (the transaction) stands. If he wrote her: "I have nothing to do with your property or its fruits," he does not eat fruits in her lifetime. And if she dies, he inherits her. R. Yehudah says: He always eats fruits of fruits, unless he writes: "I have nothing to do with your property, or its fruits, or the fruits of its fruits forever." [The gemara explains which are fruits and which are fruits of fruits. If she brought land in to him, and it produced fruits — these are fruits. If he sold these fruits for land, which produced fruits — these are fruits of fruits. If he tells her only: "I have nothing to do with your property or its fruits," he eats fruits of fruits according to R. Yehudah; for he "removed" himself only from fruits. The halachah is in accordance with R. Yehudah.] If he wrote her: "I have nothing to do with your property, or its fruits, or the fruits of its fruits in your lifetime or after your death," he does not eat fruits in her lifetime, and if she dies, he does not inherit her. R. Shimon b. Gamliel says: If she dies, he inherits her; for he made a condition contrary to what is written in the Torah; and if one makes a condition contrary to what is written in the Torah, the condition is void. [For it is written (Numbers 27:11): "And he shall inherit her" — whence it is derived that a man inherits his wife. But the conclusion is that a man's inheriting his wife is not a Scriptural but a rabbinical enactment and the (above) verse only serves as support — notwithstanding which the halachah is in accordance with R. Shimon b. Gamliel. Not because he makes a condition contrary to what is written in the Torah, but because the sages gave it "Torah strength."]
+	If one died, and left a wife, a creditor, and heirs, and he had a pledge or a loan (owing him) in the hands of others, R. Tarfon says: It is to be given to the "weakest" among them. [Some explain: to the one whose deed is latest, he being the "weakest" of all, not being able to seize property which had been sold before him (i.e., before the date of the deed.) Others explain: to the (kethubah of the) woman. She is called "weakest," it not being proper for a woman, as it is for a man, to seek out a dead man's property and to inquire where he has land. And even though the chattel of the orphans is not bound to the creditor or to the kethubah of the woman, here, where it is not in their domain, R. Tarfon holds that it is taken from the debtor's hand or from the hand of the one who has the pledge, and given to the creditor or to the (woman for her) kethubah.] R. Akiva says: "There is no mercy in judgment," and it is given to the heirs [and seizure (by the others) is of no avail.] For all require an oath, but the heirs do not require an oath. [For if one comes to collect from the property of orphans, he can do so only with an oath. And so long as they (the claimants) do not swear, we do not know whether they are owed anything at all. Therefore, when the father dies, the heirs inherit it (the loan or the pledge), and it is in their domain.]
+	If he left fruits torn from the land, whoever is first (to seize them) acquires them. [If the heirs were first, they acquire them; and it is not taken from their hands. For the chattel of the orphans is not bound to the creditor or to the kethubah. If one of the others were first — the woman or the creditor — he acquires them. For R. Tarfon holds that seizure after death is valid.] If the woman acquired more than her kethubah [If she came first and seized more (fruits) than her kethubah (is worth)], or if the creditor [came first] and [seized] more than his debt — the remainder, R. Tarfon says, should be given to the "weakest" [the holder of the deed, who has the "lower hand." And if they (the fruits) come to the hand of the orphans, they can no longer be taken from them, neither by the woman nor by the creditor. And today, when all courts in Israel rule that the chattel of orphans is bound to the creditor, if one died and left chattel with claims upon it by a creditor and by (the kethubah of) a woman, whoever comes first acquires it, whether a creditor with an earlier claim or a creditor with a later claim; for there is no law of priority vis-à-vis chattel. And if neither of them came forward, the chattel is divided between them, as stated below (Chapter 10).] R. Akiva says: "There is no mercy in judgment," and it is given to the heirs. For all require an oath, but the heirs do not require an oath.
+	If one sets his wife up as shopkeeper [to buy and sell in the shop], or if he appoints her a caretaker [to look after his money and to trade with it], he can administer an oath to her whenever he wishes, [an oath similar to a Torah oath on a claim of "perhaps" (you misappropriated, etc.), and he may "roll" onto her (another oath) that she did not "cheat" with her spinning or with her dough.] R. Eliezer says: Even for her spinning and for her dough. [Even ab initio, without "rolling," he can make her swear for her spinning and for her dough. The halachah is not in accordance with R. Eliezer.]
+	If he wrote to her: "I will impose upon you neither vow nor oath," he cannot make her swear; but he can make her heirs swear [If he divorced her, and she died, and her heirs claim her kethubah from him, they swear the "oath of the heirs," viz.: She did not tell us at her death, and she did not tell us before that, and we did not find among her deeds, that her kethubah had been paid.]; and (he can make) those coming by her authority (swear). [If she had sold her kethubah to others, and she had been divorced and had died, and the buyers had come to claim her kethubah, they, too, swear the oath of the heirs.] (If he wrote:) "I will impose neither vow nor oath upon you, your heirs, or those who come by your authority," he cannot cause to swear either her or her heirs or those who come by her authority; but his heirs can cause to swear: her, her heirs, and those who come by her authority. [If she were widowed and she or her heirs claimed it from the orphans, they require an oath, for he exempted them only from (the exaction of an oath by) him, if her kethubah were claimed in his lifetime.] (If he wrote:) "Neither I, nor my heirs, nor those who come by my authority [(if I sell my property, and you come to collect from the buyers)] will impose either vow or oath upon you, your heirs, or those who come by your authority," neither he nor his heirs, nor those who come by his authority can cause to swear either her, her heirs, or those who come by her authority.
+	If she [the one her husband exempted from an oath] went from her husband's grave to her father's house [not occupying herself with the property anymore] or returned to the house of her in-laws and did not become a caretaker, the heirs cannot cause her to swear [in connection with her dealings between the death and the burial. For if the heirs could cause her to swear in this regard, because she would thereby be constrained to bring witnesses as to what she sold and bought for the burial of the dead, the body would remain unburied and would become repulsive.] And if she did become a caretaker, the heirs may cause her to swear as to the future [i.e., that she did not misappropriate anything in her caretaker dealings after her husband's death. For his having exempted her does not avail, the property belonging to the orphans]; and they may not cause her to swear as to what has passed [re her dealings in her husband's lifetime].
+	If a woman "impairs" her kethubah (see 9:8), she exacts payment only with an oath. [When one is paid by another, he is not (always) careful to ascertain that he has been paid the exact amount; and this one (the woman), since she was (by her own admission) paid in part, might have been paid in full. And the rabbis imposed an oath upon her so that she be exact (in her reckoning).] If one witness testifies that it has been paid, she can exact payment only with an oath. [This is a rabbinical ordinance designed to set the husband's mind at rest. And these oaths, though instituted by the rabbis, are like Torah oaths, requiring the holding of a (sacred) object. For all oaths instituted in the Mishnah are like Torah oaths.] (If she came to claim her kethubah) from the property of the orphans, or from bound property, or not in his (her husband's) presence, she can exact payment only with an oath. [For if one would claim from the debtor himself, and he would say: Swear to me that I did not pay you, he would have to swear. And we argue for the receiver (of the property), viz.: Perhaps if she had claimed from the debtor (her husband), he would have said: "Swear to me that I did not pay you," and she would have had to swear. Here, too, she has to swear.]
+	"If a woman impairs her kethubah": How so? If her kethubah were a thousand zuz, and she said: I received only one hundred, she exacts payment only with an oath. "If one witness testifies that it has been paid": How so? If her kethubah were a thousand zuz, and he said to her: You have received your kethubah, and she said: I did not receive it, and one witness testifies that it was paid, she exacts payment only with an oath. "from bound property": How so? If he sold his property to others, and she claims payment from the receivers, she can exact payment only with an oath. "from the property of the orphans": How so? If he died and left his property to the orphans, and she claims payment from the orphans, she can exact payment only with an oath. "not in his presence": How so? If he went abroad, and she claims, not in his presence, she can exact payment only with an oath. R. Shimon says: Whenever she claims her kethubah, the heirs can make her swear; and if she does not claim her kethubah, the heirs cannot make her swear. [This refers to the ruling of the rabbis (9:4): "If one sets up his wife as a shopkeeper or as a caretaker, he can administer an oath to her whenever he wishes," and (9:5): "If he wrote: 'Neither I nor my heirs will impose either vow or oath upon you,' the heirs cannot make her swear." He (R. Shimon) comes to differ and to say that whenever she claims her kethubah, the heirs can make her swear, even if he wrote: "Neither I nor my heirs will impose vow nor oath upon you." And if she does not claim her kethubah, the heirs cannot make her swear as to her caretakership in her husband's lifetime, even if he (himself) did not exempt her from an oath, R. Shimon differing from R. Eliezer and those of his opinion who say (9:4): "He can administer an oath to her whenever he wishes." The halachah is not in accordance with R. Shimon.]
+	If she produced a get, but there were no kethubah with it, [in a place where they do not write a kethubah, but rely upon the condition of beth-din], she collects her kethubah. [For the kethubah-condition is (regarded as) an act of beth-din. And (with) every "act of beth-din," it is as if one is holding the deed. And it is only the one manah or the two manah that she collects, but she does not receive the addition unless she produces the kethubah.] (If she produced) a kethubah, but there were no get with it — she saying: I lost my get, and he saying: I lost my receipt; and, likewise, if a creditor produced a deed of indebtedness, but there were no prozbol with it [(Hillel instituted "prozbol" so that the shemitah year not cancel a debt. By the institution of prozbol, one relegates his deeds to beth-din to collect his debt from the debtor whenever he claims it, so that it does not come under the interdict of (Deuteronomy 15:2): "He shall not exact it," the creditor not exacting it at all, but beth-din doing so.], payment is not exacted. [For we suspect that the woman might have collected her kethubah, and that the debt may have been canceled by the sabbatical year.] R. Shimon b. Gamliel says: From the "danger" on [i.e., after the gentiles had decreed against the observance of mitzvoth and the Jews were afraid to keep their gittin, so that they burned them upon receiving them, and, likewise, with their prozbols], a woman collects her kethubah without a get, and a creditor collects his debt without a prozbol. (If she produced) two gittin and two kethuboth, she collects two kethuboth. Two kethuboth and one get, or one kethubah and two gittin, or one kethubah, one get, and (witnesses that he took her back and) he died, she collects only one kethubah. For if one divorces his wife and takes her back, it is within the framework of the first kethubah that he takes her back. If a minor were married off by his father, her kethubah (written when he was a minor) is valid, for it is within this framework that he kept her (as a wife after he came of age). If one became a proselyte together with his wife, her kethubah (written when they were non-Jews) is valid; for it is within this framework (i.e., that it apply after they became proselytes) that he kept her.
+
+Chapter 10
+
+	If a man were married to two women and he died, the first comes before the second (in collecting her kethubah), and the heirs of the first come before the heirs of the second [if his wives died after him before they had collected their kethubah.] If he married the first and she died, and then he married the second and he died, the second and her heirs come before the heirs of the first. [For she (the second) is a creditor, whereas the heirs of the first come to inherit from their father the kethubah of "the male sons," concerning which it is written (in the kethubah): "They shall inherit." For this reason the debt is paid first, and they inherit what is left. And it is only when the second swore (that she had not collected) the kethubah that she or her heirs take her kethubah. But if she had died after her husband and had not sworn, her heirs take nothing of her kethubah, the ruling being that "a man does not bequeath an oath to his sons"; that is, money which is acquired only by an oath. If he died before he swore, that money is not bequeathed to his sons.]
+	If a man were married to two wives and they died. And then he died, and the orphans claim their mother's kethubah [ in an instance where the kethubah of one of them is larger than that of the other, and her sons (those of the first) say: We will take the "male-sons" kethubah, and you, likewise, and we shall divide the rest ], if (the amount of) only two kethuboth were there, they divide equally [as with all other inheritances, and they do not take the "male-sons" kethubah. If there were a surplus of a dinar, these take the kethubah of their mother, and those take the kethubah of their mother. If the orphans [ those with the larger kethubah] said: "We raise our father's property an additional dinar" in order to receive their mother's kethubah, they are not heeded. [ (If they said:) We raise its worth, accepting it as being worth more, (so that there be an additional dinar, enabling them to take their mother's kethubah) ], they are not heeded, but the property is appraised in beth-din.
+	If there were potential property [such as merchandise in the hands of others or a loan], it is not considered as "held." [It is not considered as if it were held in his (the father's) hand so that an "additional dinar" obtains. R. Shimon says: Even if there were unbound property [i.e., chattel] there, it is as naught — until there be bound property [land] worth a dinar more than the two kethuboth. [And the halachah is in accordance with R. Shimon. And even nowadays, when the chattel of orphans is held to be bound to the debtor, the "male-sons" kethubah obtains not with chattel, but with land.]
+	If a man were married to three women, and he died — if the kethubah of one were a manah; of the other, two manah; and of the third, three manah, [and all three were signed on the same day (for if they were signed on three different days, the first signed is the first to collect. Or (the instance may be one) where he left only chattel, there being no law of precedence with chattel)], and there were only a manah (of property), they share equally. [For the "strength" of all is equal vis-à-vis the manah, all of them being owed (at least) a manah.] If there were two manah (of property) [Only one manah is bound to the manah kethubah; but not the second manah], the manah woman takes fifty, and the two and three manah women take three golden (dinars) apiece. [The gemara asks: She (the manah woman) should take one third of a manah (a hundred). How does she take fifty, which is half a manah! And it answers that our Mishnah speaks of an instance in which the two manah woman says to the one manah: I shall not contest the manah that is bound to you. Your share shall not be diminished because of me — for which reason she and the three manah woman divide it. And because the two manah woman did not give the one manah woman her share as a gift, but only said to her that she would not contest it with her and that her share would not be diminished because of her — after the one manah woman takes fifty, the rights of the two manah woman remain equal to those of the three manah woman in the remaining manah and a half, and each one takes three golden dinars, which are seventy-five silver dinars, each golden dinar being worth three silver ones.] If there were three manah (of property) [The first manah is bound to all of them; the second to the two manah woman alone], the manah woman takes fifty; the two manah woman, one manah; and the three manah woman, six golden dinars. [This, in an instance in which the three manah woman says to the one and two manah women: I shall not contest the (first) manah with you. Therefore, the first manah is divided between the two manah woman and the one manah woman, so that the one manah woman takes fifty, and the second manah is divided between the two and three manah women. The two manah woman, then, emerges with one manah — the fifty that she took from the division with the one manah woman, and the fifty from the second manah that she took from the division with the three manah woman. And the third manah is taken entirely by the three manah woman, so that she emerges with six golden dinars, which are a manah and a half — the entire third manah which remained for her, and the half-manah from the division with the two manah woman.] Likewise, if three put money into a "pocket" (i.e., a joint venture), and it diminished or increased in value, they divide in the same manner. [The gemara concludes that our Mishnah is in accordance with R. Nathan. But it is not the halachah, for Rebbi says: I do not agree with R. Nathan in this, but they all share equally. For since all of his property is bound to the kethubah, all three manah are bound to the one manah woman as they are to the others, until she collects all of her kethubah. Therefore, they share equally, the one manah woman taking as much as the two and three manah women. But with "three who put money into a pocket"; one, one manah; a second, two manah; and a third, three manah, in which instance they take in accordance with the appreciation of their money, it is just that each take in accordance with his money (input). And it is only when the money appreciates in and of itself (as when there is a currency change, its value increasing or decreasing) that the profit or loss is distributed according to the money (input itself); but if they bought merchandise with the money they put into the "pocket," and they profited or lost on the merchandise, this profit or loss is divided only according to the number of partners and not according to the money (input) — so that the one who invested little takes as much as the one who invested much, unless they stipulated beforehand to divide in proportion to the investment. And this is how it is adjudged in all of our courts.]
+	If a man were married to four women, and he died, the first comes before the second; the second, before the third; and the third, before the fourth. [The one whose kethubah is dated earliest comes before the second, and so with all. The first swears to the second; the second, to the third; the third, to the fourth, and the fourth collects without an oath. [(The first swears to the second) if the second says to the first: Swear to me that you collected nothing from my husband (in his lifetime), for (if you did), there might not be enough left for me to collect my kethubah from. And, similarly, if the third says thus to the second, and the fourth to the third; but the fourth collects without swearing (in an instance where there is no heir or other creditor to make her swear)]. Ben Naness says: Now should she profit just because she is the last! She, too, collects only if she swears. [The gemara explains the difference between the first tanna and Ben Naness as applying to an instance where one of the fields received by the three first women was found not to belong to him (the husband), it having been discovered to have been stolen, so that in the end the owner will come and claim it. When the fourth woman comes to collect her kethubah from the fourth field, this one (the woman with the stolen field) comes and says to her: The owner of this stolen field is bound to come and take it from me; I want you to swear that you did not collect your kethubah in my husband's lifetime. The first tanna holds that if a later creditor were beforehand in collecting (before an earlier creditor), what he collected is not (validly) collected. Therefore, why should she swear? If the robbed one comes and seizes (his field) from this woman, she will go to the fourth one and take from her what she had collected, the fourth woman being a "later creditor." And Ben Naness holds that if a later creditor were beforehand in collecting, what he collected is (validly) collected, so that if she holds this field, the third woman cannot come to her (and claim it). Therefore, she swears to her that she had collected nothing from her husband's property. The halachah is in accordance with the first tanna. We infer, in any event, that if she seized chattel she must swear according to all, there being no law of precedence vis-à-vis chattel, and what she has collected is (validly) collected.] If all (of the kethuboth) were issued on the same day, if one is even one hour earlier than the other, that woman takes precedence (in collecting). And, in Jerusalem, they would, accordingly, write the hour (of the kethubah). If all were issued in the same hour, and there were only a manah (of property), they all share equally.
+	If a man were married to two women, and he sold his field, and the first woman wrote to the buyer: "I shall not contest it with you," [in an instance where it (the field) was acquired from her hand — The gemara asks: Why can she not say: "I was just pleasing my husband" ("and I did not really mean it")? And it answers: We are speaking of an instance in which her husband sold this field to a different man before this one, and she refused to sign for him, whereas she agreed to sign for this one. For if it were merely a matter of pleasing her husband, she would have signed for the first, too.], the second takes it from the buyer; the first, from the second; and the buyer from the first; and so, all over again, until they reach a compromise among them. And, likewise, a creditor [and two buyers. If Reuven were owed a manah by Shimon, and he (Shimon) had two fields and sold them to two buyers, to each, for fifty (a half-manah), and Reuven wrote to the second buyer: "I shall not contest it with you," he takes it from the first buyer, who cannot say to him: "I left you a place to collect from," the debt embracing both, and the first buyer takes it from the second, and Reuven takes this, too, from the first, and the second buyer takes it from Reuven; and so, all over again, until they reach a compromise]; and, likewise, a woman creditor [a woman who was owed a kethubah by her husband, who sold two fields to two buyers, the two fields sufficing only for the amount of the kethubah. If she wrote to the second: "I shall not contest it with you," she takes it from the first buyer, and he, from the second, and she from the first, and the second, from the woman, and the first buyer from the second; and so, all over again.]
+
+Chapter 11
+
+	A widow is fed from the property of the orphans [from both land and chattel, this being a condition of the kethubah, viz.: "And you shall sit in my house and be fed from my property"]; her handiwork belongs to them, and they are not obliged to bury her. Her heirs, the inheritors of her kethubah, are obliged to bury her. [For her husband is obliged to bury her in lieu of her inheritance, and now that her heirs (i.e., her children, who are not his) collect her kethubah from the husband's heirs, they bury her. And we incidentally infer that if she died and had not sworn (that she had not collected) her kethubah, in which instance her heirs do not collect her kethubah, the husband's heirs are obliged to bury her.]
+	A widow, both from betrothal [in which instance she is not fed (from the property of the inheritance) and she sells her kethubah], both from marriage [in which instance she sells (from the property of the inheritance) for food], sells not before beth-din. [That is, not before a beth-din of experts. But in any event, she must sell before three who are expert in the assessment of land.] R. Shimon says: From marriage, [in which instance she sells (property) for food], she sells not before beth-din, [for she cannot sit and suffer until she finds a beth-din, but] from betrothal [where her sale is only for (collection of) the kethubah], she sells only before beth-din. [The halachah is not in accordance with R. Shimon.]
+	If she sold her kethubah [a manah, or two manah] or a part of it; if she gave her kethubah or part of it as a pledge; if she gave her kethubah or part of it to another as a gift, she may sell the rest [the addition] only in beth-din. [Our Mishnah is in accordance with R. Shimon, who says that she may not sell it outside of beth-din except for food. And this one, since she collected part of her kethubah receives no food (from the remaining property).] And the sages say: She can sell (her kethubah) even four or five times [i.e., in installments, in spite of which she can sell (her kethubah) even four or five times [i.e., in installments, in spite of which she can sell (property) in the intervals for food, not having lost her obligation to be fed though she has collected part of her kethubah. ] And she sells (property) for food not before beth-din, and writes [in the bill of sale]: "I sold it for food." And a divorcée may sell (her kethubah) only before beth-din. [For the reason the rabbis said that a widow both from betrothal and from marriage sells her kethubah not before beth-din is that a man does not wish his wife to be demeaned in beth-din. But since this woman is a divorcée, he is not apprehensive in that regard. The halachah is in accordance with the sages, that a woman sells both (to collect) her kethubah and for food, not before a beth-din of experts. And even if part of her kethubah were received, she can sell (property) for food, until she receives (the amount of) all of her kethubah. And when she sells, either for kethubah or for food, she requires an oath, but not proclamation (of the sale).]
+	If the kethubah of a widow were for two manah, and she sold (property from the inheritance) worth one manah for two manah; or the value of two manah for one manah, she has received her inheritance. [For we say to her: "It is your loss." And with the value of one manah for two manah, even though she has gained, she cannot say: "It is my gain," for if one sends his messenger to the marketplace to trade, and he purchases something cheap, everything belongs to him who gave the money. We learn from here only about something which has no fixed price, such as land, which is wont to be sold by estimate; sometimes more, sometimes less. But if something has a fixed price and the messenger bought it for less, the ruling is not clear from (what we learn) here. I have found the rabbis to differ on this, and it would seem to me that (in such an instance) the messenger and the sender divide.] If her kethubah were a manah, and she sold the value of a manah and a dinar for a manah, her sale is void. [For she was not permitted to sell that dinar, so that the entire sale is "in error," the whole sale having taken place at one time.] Even if she says: I shall return a dinar to the heirs, her sale is void. R. Shimon b. Gamliel says: Her sale is always valid [and she returns the dinar to the heirs. For what did she make them lose?] — unless there is [such a great overcharge] that there would remain [in the absence of that overcharge] in a field, nine kavs [the size of a field], and in a garden, a half kav [the size of a garden.] And, according to R. Akiva, a quarter of a kav. [The halachah is not in accordance with R. Shimon b. Gamliel.] If her kethubah were four hundred zuz, and she sold to each one (of three buyers the value of a manah) for a manah; and to the last, the value of a manah and a dinar for a manah — the last (sale) is void, and all the others, valid.
+	The (property) assessment of the judges — if they diminished a sixth (of its value) or added a sixth, their sale is void. R. Shimon b. Gamliel says: Their sale is valid, (for) if so (i.e., if it is void), how is the "strength" of beth-din superior (to that of all men)? But if they issued a "writ of visitation," [a proclamation (of sale), hearing which, men come to "visit" (beth-din) (here, the first tanna concurs with R. Shimon b. Gamliel and the halachah is in accordance with the first tanna)], even if they sold (property) the value of one manah for two manah, or the value of two manah for one manah, their sale is valid.
+	A mema'eneth (one who "refuses" her marriage when she comes of age), a sh'niyah (one of the "secondary" illicit relations, interdicted by the scribes), and an eilonith (one who cannot bear) have neither kethubah [(a mema'eneth, since she leaves of her own accord; a sh'niyah — penalized by the rabbis for inducing him to marry her. For she loses nothing through the marriage, not being rendered unfit thereby and her child being kasher; eilonith — a "mistaken purchase")], nor fruits [He is not made to pay for the fruits eaten by him], nor food [If she borrowed and ate when yet with him, and then "refused," the husband is not required to pay; but he is required to feed her when she is yet with him. But he is not required to feed the sh'niyah and the eilonith when they are yet with him, and, it goes without saying, that if they borrowed and ate, the husband is not required to pay.], nor belaoth (worn-out garments) [which were lost or entirely worn, whether from nichsei melog or from nichsei tzon-barzel. The mema'eneth cannot claim these from her husband. But her existing belaoth, she always takes — whether she be a mema'eneth, a sh'niyah, or an eilonith. And even if she were adulterous, she does not lose her existing belaoth. A sh'niyah has no belaoth of nichsei melog, but she does have belaoth of nichsei tzon-barzel.] And if he wed her in the beginning, knowing she was an eilonith, she does have a kethubah. A widow (married) to a high-priest, a divorcée and a chalutzah to a regular priest, a mamzereth and a Nethinah to an Israelite, and the daughter of an Israelite to a Nathin and a mamzer do have a kethubah.
+
+Chapter 12
+
+	If one married a woman and she stipulated with him [with writ and kinyan (act of acquisition) or he told witnesses: You are my witnesses that I obligate myself] to feed her daughter [that she has from another] for five years, he must feed her for five years. If (the first divorced her within the five years and) she married another, and she stipulated with him to feed her daughter for five years, he must feed her for five years. The first may not say to the second: If she came to me, I would feed her [i.e., Had I remained married to her mother, I would have fed her], but he must bring her food to the place where her mother is. [For we rule: A daughter (whether a minor or grown) may remain with her mother so long as she (the mother) wishes it. And a son remains with his mother for six years and the father is obliged to feed him while he is with his mother if she so wishes.] Likewise, the two should not say: We shall feed her as one; but one feeds her and the other gives her food money.
+	If she (the daughter) married, her husband gives her food, and they (the mother's husbands) give her food money. If they (the husbands) died, their (own) daughters are fed from free property [and not from bound property, for we do not take from bound property for food for one's wife and daughters, because of "the general good"; for the buyers do not know how much feeding them will cost that they could take care to leave them a place from which to collect.], and she (the step-daughter) is fed from bound property, for she is like a creditor, [having a deed for sustenance against that property.] The "clever" ones would write: "…on condition that I feed your daughter five years, so long as you are with me" [but not if I die, or you die, or I divorce you.]
+	If a widow said: "I do not want to move from my husband's house," the heirs cannot say to her: Go to your father's house and we will feed you; but they must feed her in her husband's house, and they must give her living quarters in keeping with her dignity. [Likewise, vessels, bondsmen, and bondswomen, as she was wont to use in her husband's lifetime. But if the house fell, they are not required to build her another one. For (in the kethubah) it is written: "And you shall dwell in my house." And even if she desired to rebuild it from her own money, she is not heeded.] If she said: "I do not want to move from my father's house," the heirs can say to her: If you are with us, we shall feed you, [the "blessing" of the house being greater]; if not, we shall not feed you. If she based her request on her being very young and their being very young, they feed her while she is in her father's house.
+	So long as she is in her father's house [and the heirs feed her there], she can always [i.e., whenever she wishes] claim her kethubah. So long as she is in her husband's house, she can claim her kethubah for twenty-five years; for there is in the twenty-five years (enough time) for her to do good against (the amount of) her kethubah. These are the words of R. Meir in the name of R. Shimon b. Gamliel. And the sages say: So long as she is in her husband's house, she can always claim her kethubah. So long as she is in her father's house, she can claim her kethubah for twenty-five years. [The twenty-five years were not mentioned to cause her to lose her kethubah because of the good she does from the property of the orphans, but (they were mentioned) in respect to "waiving" (the kethubah), i.e., since she remained silent and did not claim it all of these years, she has waived it. Therefore, so long as she is in her husband's house, her silence does not constitute "waiving," for since they honor her, she is ashamed to claim her kethubah. But in her father's house, if she remained silent for twenty-five years, this constitutes "waiving."] If she died, her heirs "mention" her kethubah for twenty-five years. [That is, they must claim her kethubah within twenty-five years. And this is only when she swore to (not having collected) her kethubah before she died. But if she had not sworn to her kethubah, her heirs collect nothing of it, for "a man does not bequeath an oath to his sons."]
+
+Chapter 13
+
+	There were two judges of decrees in Jerusalem, Admon and Chanan ben Avishalom. [They made decrees against robbers and imposed penalties upon them.] Chanan says two things [with which the sages do not concur]; Admon says seven. If one went abroad and his wife claimed food, Chanan says: She swears at the end [When they hear that he died, and she comes to claim her kethubah, she swears that she did not hold back aught belonging to her husband.], and she does not swear at the beginning [when she claims food. Rambam explains: "She swears at the end": When her husband comes and denies what she says, saying that he did leave her food, she swears that he had left her nothing.] The sons of the high-priests differed with him, saying that she swears in the beginning and at the end. R. Dossa b. Harkinas ruled in accordance with them. R. Yochanan b. Zakkai said: Chanan said well. She swears only at the end [and the halachah is in accordance with him. And it is only after three months from the husband's going abroad that food is provided for his wife if she claims food; but not before this time. For it is assumed that a man does not go abroad, leaving his house "empty."]
+	If a man went abroad and one arose and fed his wife, Chanan says: He has lost his money. [For he (the husband) says: I did not say to you: Lend me and I will repay you. But if he lent the woman money for her food on condition that she repay him, he claims it from her, and she claims it from her husband, and he pays. And if the husband claims: I left her food, and she denies it and desires to extract it (payment) from him, the husband swears an oath of equity (shevuath heseth) and exempts himself, and the money (lent her) is a debt to be paid when she is widowed or divorced.] The sons of the high-priests differed with him, saying: He (the lender) swears how much he lent and he takes it (in payment). R. Dossa b. Harkinas ruled in accordance with them. R. Yochanan b. Zakkai said: Chanan said well. He (the lender) placed his money on "the horn of a deer."
+	Admon says: If one died and left sons and daughters, when the property is ample, the sons inherit and the daughters are fed. And with meagre property [lacking sufficient sustenance for males and females for twelve months (Rambam explains: If there is not enough to feed the sons and daughters until the daughters come of age, it is called "meagre property.")], the daughters are fed and the sons go from door to door. Admon says: Because I am a male should I lose! [That is, because I am a male, and fit to inherit ample property, should I be a loser with meagre property!] R. Gamliel said: I subscribe to the words of Admon. [the halachah is not in accordance with Admon.]
+	If one claims from his friend pitchers of oil, and he admits to [empty ] pitchers, [without oil, as when his friend says: "You owe me ten pitchers of oil" ], Admon says: Since he admits to part of the claim, he swears. [The claim connotes oil and pitchers, so that his admitting to empty pitchers constitutes partial admission, which entails an oath. ] And the sages say: This does not constitute admission similar to the nature of the claim. [The claim connotes oil alone in the amount of ten pitchers, so that when he admits to empty pitchers, "what is claimed is not admitted and what is admitted is not claimed," so that there is no admission similar to the nature of the claim, and an oath is not entailed. ] R. Gamliel says: I subscribe to the words of Admon. [The halachah is in accordance with Admon.]
+	If one committed himself to give money to his (prospective) son-in-law, "and he spread his foot before him" [(This has a pejorative connotation, viz.: "Take the mud and dust under my feet." Another interpretation: "Hang me by my feet upon a tree, for I have nothing to give you." Rambam understands this as connoting keeping a distance)], she sits (unmarried) until her hair turns white [until she becomes old, and he is not compelled either to wed her or divorce her.] Admon says: She can say: If I had committed myself to it, I would sit until my hair turned white. But now that my father committed himself for me, what can I do? Either marry me or divorce me! R. Gamliel said: I subscribe to the words of Admon. [The halachah is in accordance with Admon.]
+	If one protested against (another's possession of) a field [If Reuven protested against possession of a field by Shimon, telling him: "Levi, who sold it to you, robbed it from me,"] and he (Reuven) were signed on it as a witness, [on the writ of sale, where Levi wrote to Shimon that he sold it to him], Admon says: He can say: "The second was easy for me, and the first, hard for me." [The reason I did not protest at the time you bought this field from Levi and I signed as a witness in the deed is that Levi is a strong man, and it would have been hard to take the field from him. I preferred that it be in your possession to take it from you.] And the sages say: He has lost his right. [For his signing is acknowledgement that he no longer has anything to do with it. The halachah is not in accordance with Admon. And it is only when he is signed as a witness that Admon and the sages differ, but if he is signed as a judge to certify the deed of sale, all agree that he does not lose his right, for he can say: I did not know what is written in the deed. For a judge signed on a certification in endorsement of a deed does not need to know what is written therein, but only to recognize the signatures of the witnesses.] If he made it (acknowledgement of the other's possession of the field) a sign for (the status of) another (field), he loses his right.
+	If one went abroad, and the road to his field were obscured, [the field-owners on the boundaries having seized it], Admon says: He takes the shortest route. [Against their will he takes a road to his field, but he chooses the shortest possible way, not appropriating more than necessary. And when four men surround him on four sides, Admon admits to the sages that each of them can say: "Bring proof that the road was through my field, and take it." And if one man surrounded him on four sides, the sages admit to Admon that, whatever the case, the road passed through one of his fields. They differ only in an instance of one man coming from the power of (i.e., having bought the respective fields of) four others. Admon says that he can tell him: "Whatever the case, my road is with you."] And the sages say: He must purchase a road for a hundred manah or fly in the air (to get to his field). [The other can say to him: "If you keep quiet, all good and well; if not, I will return the deed of sale to the respective owners, whom you will not be able to sue!" The halachah is in accordance with the sages.]
+	If one presents a bill of payment to his neighbor, and the other presents [a bill of sale, dated after the bill of payment] to the effect that the first sold him his field, [saying (in effect): Your bill (of payment) is a forgery, for if I were indebted to you, you would not have sold me your field, but would have claimed your debt] — Admon says: The second can say: If I were indebted to you, you should have claimed your debt when you sold me the field. And the sages say: This one (the first) was being "clever," selling him the field in order to be able to take it as a pledge (for the debt). [For the second had dispersed his chattel so that the first could not take it as a pledge for his debt, and now he (the first) could take the land. In a place where the buyer pays and then the deed of sale is written, all agree that the seller should have kept the money he received for his debt and not have written the deed. The fact that he did write it, then, is proof that he is not indebted to him. The difference (between Admon and the sages) obtains in a place where they write the deed and then the buyer pays the money. Admon holds that the seller must apprise (others): "I am selling it to him only to be able to take it as a pledge." And the sages say: His not apprising others stems from his apprehension of its getting out and the other not buying the field. The halachah is in accordance with the sages.]
+	If two men presented bills of indebtedness to each other, Admon says: (The one with the bill of the later date can say:) "If I were indebted to you, how could you borrow from me?" And the sages say: This one claims his bill of indebtedness, and that one claims his bill of indebtedness. [The halachah is in accordance with the sages.]
+	There are three lands for marriage. [If a man married a woman in one of them, he cannot compel her to go out after him from land to land]: Judah, Trans-Jordan, and the Galil. One may not take out (his wife) from a city (in one land) to a city (in another), or from a krach to a krach. [A krach is bigger than a city. It is a place of markets; people come to trade there from all around, and all things are found there.] But in the same land, one may take her out from city to city and from krach to krach, but not from city to krach [For it is difficult to dwell in a krach, krachim being highly congested, and the houses pressing upon each other and keeping out the air.], or from krach to city. [For all things are found in a krach, but not a city.] One may take her out from a bad abode to a good one, but not from a good one to a bad one. R. Shimon b. Gamliel says: Not even from a bad one to a good one, for a good abode "searches out" [the body and makes it ill. For "change of regimen," even for the good, is the beginning of intestinal illness. The halachah is in accordance with R. Shimon b. Gamliel. And if a man from the Galil married a woman from Judah, or the opposite, we compel her to go out with him, for it was on this understanding that he married her. Whatever the case, he takes her out from a city with a majority of idolators to one with a majority of Jews, but not from a city with a majority of Jews to one with a majority of idolators.]
+	All are brought up to Eretz Yisrael, and none are taken out. All are brought up to Jerusalem [A man may compel all the members of his household to go up with him to Jerusalem. Even if he bought a Hebrew man-servant, he must, perforce, go up with him, even from a good abode to a bad one, and even from a city with a majority of Jews to one with a majority of idolators], and none are taken out, neither men nor women. [If he wishes to go up, and she refuses, she is divorced without a kethubah. And if she wishes to go up, and he refuses, he divorces her and gives her her kethubah.] If he married a woman in Eretz Yisrael and divorced her in Kaputkia, he gives her Eretz Yisrael currency. If he married a woman in Kaputkia and divorced her in Eretz Yisrael, he gives her Eretz Yisrael currency. R. Shimon b. Gamliel says: He gives her Kaputkia currency. [Kaputkia is Crete. Its coins are larger and heavier than those of Eretz Yisrael. And because a woman's kethubah is an ordinance of the scribes, they were lenient, allowing it to be paid with the lesser currency. And R. Shimon b. Gamliel holds that a woman's kethubah is Torah-ordained, for which reason he takes the more stringent view. The halachah is not in accordance with him.] If he married a woman in Kaputkia and divorced her in Kaputkia, he gives her Kaputkia currency.
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+Mishnah Ketubot
+משנה כתובות
+William Davidson Edition - English
+https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1
+
+Mishnah Ketubot
+
+
+
+Chapter 1
+
+<b>A virgin is married on Wednesday and a widow on Thursday.</b> The reason for the former is <b>that twice a week courts convene in the towns, on Monday and Thursday,</b> so <b>that if</b> the husband <b>had a claim concerning</b> the bride’s <b>virginity</b> when consummating the marriage on Wednesday night, <b>he would go early</b> the next day <b>to court</b> and make his claim.
+With regard to <b>a virgin, her marriage contract is two hundred dinars, and</b> with regard to <b>a widow,</b> her marriage contract <b>is one hundred</b> dinars. With regard to <b>a virgin</b> who is <b>a widow, a divorcée, or a <i>ḥalutza</i></b> who achieved that status <b>from</b> a state of <b>betrothal,</b> before marriage and before consummation of the marriage, for all of these <b>their marriage contract is two hundred</b> dinars, <b>and they are subject</b> to <b>a claim concerning</b> their <b>virginity,</b> as their presumptive status of virginity is intact. With regard to <b>a female convert, or a captive woman, or a maidservant, who were ransomed</b> with regard to the captive, or <b>who converted</b> with regard to the convert, <b>or who were freed</b> with regard to the maidservant, when they were <b>less than three years and one day old, their marriage contract is two hundred</b> dinars, as their presumptive status is that of a virgin. Even if they were subject to intercourse when they were younger than that age, the hymen remains intact. <b>And they are</b> subject to <b>a claim</b> concerning their <b>virginity.</b>
+With regard to <b>an adult man who engaged in intercourse with a minor girl</b> less than three years old; <b>or a minor boy</b> less than nine years old <b>who engaged in intercourse with an adult woman; or a</b> woman who had her hymen <b>ruptured by wood</b> or any other foreign object, for all these women <b>their marriage contract is two hundred</b> dinars, as their legal status is that of a virgin. This is <b>the statement of Rabbi Meir. And the Rabbis say: The marriage contract</b> of a woman whose hymen was <b>ruptured by wood is one hundred dinars,</b> as physically, since her hymen is not intact, she is no longer a virgin.
+With regard to <b>a virgin</b> who is either a <b>widow,</b> a <b>divorcée, or a <i>ḥalutza</i></b> who achieved that status <b>from</b> a state of <b>marriage,</b> for all these women <b>their marriage contract is one hundred dinars,</b> <b>and they are not</b> subject to <b>a claim</b> concerning their <b>virginity.</b> Since they were married, even if they did not engage in intercourse with their husband, their presumptive status is that of non-virgins, and the second husband cannot claim that he was misled with regard to their status as virgins. And similarly, with regard to <b>a female convert, or a captive woman, or a maidservant, who were ransomed</b> with regard to the captive, or <b>who converted</b> with regard to the convert, <b>or who were freed</b> with regard to the maidservant, when they were <b>more than three years and one day old, their marriage contract is one hundred dinars and they are not</b> subject to <b>a claim</b> concerning their <b>virginity.</b> When they married, their presumptive status was that of a non-virgin.
+A man <b>who eats at</b> the house of <b>his father-in-law in Judea</b> after betrothal and <b>with-out witnesses</b> to attest to the fact that he was not alone with his betrothed <b>is unable to make a claim concerning virginity</b> after marriage <b>because</b> in accordance with the custom in Judea, the assumption is <b>that he secluded himself with her,</b> and the concern is that it was he who engaged in intercourse with her. For <b>both a widow</b> who is <b>an Israelite woman and a widow</b> who is the daughter <b>of priests, her marriage contract is one hundred dinars. A court of priests would collect</b> a marriage contract of <b>four hundred dinars for a virgin</b> daughter of a priest, twice the sum of the standard marriage contract for a virgin, <b>and the Sages did not reprimand them.</b>
+There is a case of one <b>who marries a woman and did not find her hymen</b> intact, and <b>she says: After you betrothed me I was raped, and his,</b> i.e., her husband’s, <b>field was inundated,</b> meaning that it is his misfortune that she is not a virgin, as she was raped after betrothal. <b>And he says: No; rather,</b> you were raped <b>before I betrothed you, and my transaction was a mistaken transaction. Rabban Gamliel and Rabbi Eliezer say: She is deemed credible. Rabbi Yehoshua says:</b> It is <b>not</b> based on the statement emerging <b>from her mouth</b> that <b>we conduct our lives; rather, this</b> woman assumes <b>the presumptive status of one who engaged in intercourse when she was not yet betrothed and she misled him, until she brings proof</b> supporting <b>her statement.</b>
+In a case where <b>she says: I</b> am one whose hymen was <b>ruptured by wood,</b> i.e., she admits that her hymen is not intact but claims that it was not ruptured through intercourse, <b>and</b> the groom <b>says: No; rather, you are</b> one who was <b>trampled by a man,</b> and your hymen was ruptured through intercourse, <b>Rabban Gamliel and Rabbi Eliezer say: She is deemed credible</b> and her claim is accepted because she certainly knows what actually happened. <b>Rabbi Yehoshua says:</b> It is <b>not</b> based on the statement emerging <b>from her mouth</b> that <b>we conduct our lives; rather, she</b> retains <b>the presumptive status of</b> one who <b>was trampled by a man, until she brings proof</b> supporting <b>her statement</b> that her hymen was ruptured by wood.
+If people <b>saw</b> a woman <b>speaking to one</b> man, but they did not recognize him, <b>and they said to her: What is the nature [<i>tivo</i>] of this man?</b> And she said to them: <b>He is a man</b> called <b>so-and-so and he is a priest; Rabban Gamliel and Rabbi Eliezer say: She is deemed credible, and Rabbi Yehoshua says:</b> It is <b>not</b> based on the statement emerging <b>from her mouth</b> that <b>we conduct our lives. Rather, she</b> assumes <b>the presumptive status of</b> one who <b>engaged in intercourse with a Gibeonite or with a <i>mamzer</i>,</b> men of flawed lineage who disqualify her from marrying a priest, <b>until she brings proof</b> supporting <b>her statement.</b>
+Similarly, <b>if</b> a single woman <b>was pregnant, and</b> people <b>said to her: What is the nature of this fetus?</b> And she says to them: <b>It is from a man</b> called <b>so-and-so and he is a priest; Rabban Gamliel and Rabbi Eliezer say: She is deemed credible, and Rabbi Yehoshua says:</b> It is <b>not</b> based on the statement emerging <b>from her mouth</b> that <b>we conduct our lives. Rather, she</b> assumes <b>the presumptive status of</b> one who <b>conceived from a Gibeonite or a <i>mamzer</i>, until she brings proof</b> supporting <b>her statement.</b>
+<b>Rabbi Yosei said:</b> There was <b>an incident involving a young girl who descended to fill</b> her jug with <b>water from the spring, and she was raped,</b> and the identity of the rapist was unknown. <b>Rabbi Yoḥanan ben Nuri said: If the majority of the people of the city marry</b> their daughters <b>to</b> members of the <b>priesthood, this young girl may be married to</b> a member of the priesthood.
+
+Chapter 2
+
+With regard to <b>a woman who was widowed or divorced,</b> and is now claiming payment of her marriage contract that is not before the court, and <b>she says: You married me</b> as <b>a virgin,</b> who is entitled to two hundred dinars, <b>and he says: No; rather, I married you</b> as <b>a widow,</b> who is entitled to one hundred dinars, then, <b>if there are witnesses that she went out</b> of her father’s house to her wedding <b>with a <i>hinnuma</i> or</b> with <b>her hair uncovered,</b> in a manner typical of virgins, payment of <b>her marriage contract is two hundred</b> dinars. <b>Rabbi Yoḥanan ben Beroka says: Even</b> testimony that there was <b>distribution of roasted grain,</b> which was customary at weddings of virgins, constitutes <b>proof</b> that she is a virgin.
+Several disputes between Rabban Gamliel and Rabbi Yehoshua were cited previously with regard to the credibility accorded to the respective claims of parties to a dispute. Based on one of those disputes, the <i>tanna</i> adds: <b>And Rabbi Yehoshua concedes in</b> a case where <b>one says to another: This field,</b> which is currently in my possession, <b>belonged to your father and I purchased it from him, that he is deemed credible,</b> and his entire claim is accepted. The court accepts not only his admission that it once belonged to the other’s father, but also his statement that he purchased it. This is so, <b>as the mouth that prohibited,</b> i.e., claimed that the field had belonged to the other’s father, <b>is the mouth that permitted,</b> i.e., claimed that he purchased the field. Even if he had not admitted that it had belonged to the other’s father, the field would have remained in his possession. Therefore, his claim is accepted. <b>However, if there are witnesses that the field belonged to his father, and</b> the one who has the field in his possession <b>says: I purchased it from him, he is not deemed credible</b> and his claim is rejected.
+With regard to <b>the witnesses who said</b> in their testimony to ratify their signatures in a document: We signed the document and <b>this is our handwriting; however, we were compelled</b> to sign, or <b>we were minors</b> when we signed, or <b>we were disqualified witnesses,</b> e.g., we are relatives of one of the parties, <b>they are deemed credible.</b> Since the document is ratified on the basis of their testimony, it is likewise invalidated on the basis of their testimony. <b>However, if there are</b> other <b>witnesses</b> who testify <b>that it is their handwriting, or if their handwriting emerges</b> on a document <b>from another place,</b> enabling confirmation of their signatures by comparing the two documents, then the witnesses who signed the document <b>are not deemed credible.</b> The document is not invalidated based on their testimony, because ratification of the document is not dependent on their testimony, as their signatures can be authenticated independently.
+If <b>this</b> witness whose name is signed on a document <b>says:</b> This is <b>my handwriting and this is the handwriting of my fellow</b> witness, <b>and that</b> witness <b>says: This is my handwriting and that is the handwriting of my fellow</b> witness, <b>these</b> witnesses <b>are deemed credible</b> and the document is ratified, as together they provide testimony authenticating both signatures. If <b>this</b> witness <b>says: This is my handwriting, and that</b> witness <b>says: This is my handwriting,</b> and neither testifies with regard to the signature of the other, <b>they must add another</b> witness <b>with them</b> who will authenticate the signatures of the two witnesses, as otherwise, each of the witnesses would be testifying with regard to half the sum in the document; this is <b>the statement of Rabbi</b> Yehuda HaNasi. <b>And the Rabbis say: They need not add another</b> witness <b>with them. Rather, a person is deemed credible to say: This is my handwriting.</b> The testimony of the two signatories about their own signatures is sufficient.
+With regard to <b>a woman who said: I was a married woman and</b> now <b>I am a divorcée, she is deemed credible</b> and permitted to remarry, <b>as the mouth that prohibited</b> and established that she was married <b>is the mouth that permitted,</b> and established that she is divorced. <b>However, if there are witnesses that she was a married woman, and she says: I am a divorcée, she is not deemed credible.</b> Similarly, with regard to a woman who <b>said: I was taken captive but I am pure,</b> as I was not raped in captivity, <b>she is deemed credible</b> and permitted to marry a priest, <b>as the mouth that prohibited</b> and established that she was taken captive <b>is the mouth that permitted</b> and established that she was not defiled. <b>But if there are witnesses that she was taken captive, and she says: I am pure, she is not deemed credible. And if witnesses came after she married, this</b> woman need <b>not leave</b> her husband.
+In a case where witnesses testify that there are <b>two women who were taken captive,</b> and <b>this</b> woman <b>says: I was taken captive but I am pure, and that</b> woman <b>says: I was taken captive but I am pure, they are not deemed credible. And when this</b> woman <b>testifies about that</b> woman that she is pure and vice versa, <b>they are deemed credible.</b>
+<b>And likewise,</b> with regard to <b>two men</b> whose lineage is unknown, and <b>this</b> man <b>says: I am a priest, and that</b> man <b>says: I am a priest, they are not deemed credible. And when this</b> man <b>testifies about that</b> man that he is a priest and vice versa, <b>they are deemed credible.</b>
+Rabbi Yehuda says: One does not elevate a man <b>to priesthood on the basis of one witness.</b> Two witnesses are required for that purpose. <b>Rabbi Elazar says: When</b> is that the ruling? In a case <b>where there are challengers</b> to his claim that he is a priest. <b>However,</b> in a case <b>where there are no challengers, one elevates</b> a man <b>to priesthood on the basis of one witness. Rabban Shimon ben Gamliel says in the name of Rabbi Shimon, son of the deputy</b> High Priest: <b>One elevates</b> a man <b>to priesthood on the basis of one witness.</b>
+In the case of <b>a woman who was imprisoned by gentiles due to a monetary</b> offense committed by her husband, once she is released after he pays his debt, <b>she is permitted to her husband,</b> even if he is a priest. There is no concern that they violated her because their objective is to coerce the husband to pay his debt in exchange for her release. Were they to abuse her, it is possible that he would be unwilling to pay. However, if a woman was imprisoned <b>due to a capital</b> offense and sentenced to death, once she is released <b>she is forbidden to her husband</b> even if he is not a priest due to the concern that perhaps her captors violated her, and she acquiesced to one of them. With regard to <b>a city that was conquered by</b> an army laying <b>siege, all the women</b> married to <b>priests located in</b> the city <b>are unfit</b> and forbidden to their husbands, due to the concern that they were raped. <b>And if they have witnesses, even</b> if the witness is <b>a slave, even</b> if the witness is <b>a maidservant,</b> both of whom are generally disqualified as witnesses, <b>they are deemed credible. And a person is not deemed credible</b> to establish his status <b>by his own</b> testimony. Therefore, a woman is not deemed credible to claim that she was not violated. <b>Rabbi Zekharya ben HaKatzav said:</b> I swear by <b>this abode</b> of the Divine Presence that my wife’s <b>hand did not move from my hand from the time that the gentiles entered Jerusalem until they left,</b> and I know for a fact that she was not defiled. The Sages <b>said to him: A person cannot testify about himself.</b> The legal status of one’s wife is like his own status in this regard. Therefore, your testimony is not accepted, and your wife is forbidden to you.
+<b>And these are deemed credible to testify in their majority</b> with regard to <b>what they saw in their minority. A person is deemed credible to say: This is my father’s handwriting, and</b> to say: <b>This is my teacher’s handwriting; and</b> to say: <b>This is my brother’s handwriting,</b> even though he never saw their handwriting after reaching majority. § Similarly, one is deemed credible to say: <b>I was reminded of</b> the wedding of <b>so-and-so, who went out with a <i>hinnuma</i>, or</b> with <b>her hair uncovered</b> in a manner typical of virgins, and therefore, her marriage contract is two hundred dinars; <b>and</b> to say <b>that so-and-so would leave school to immerse</b> in order <b>to partake of <i>teruma</i>, and that he would share</b> <i>teruma</i> <b>with us at the threshing floor</b> and therefore he is a priest. Similarly, one is deemed credible to say: <b>This place is a <i>beit haperas</i>,</b> a field with a grave that was plowed, scattering the bones, and rendering the field a place of uncertain ritual impurity; <b>and</b> to say: <b>Until here we would come on Shabbat</b> and thereby determine the Shabbat boundary. <b>However, a person is neither deemed credible to say: So-and-so had a path in this place;</b> nor to say: <b>So-and-so had</b> a tract of land where they would perform the ritual of <b>standing</b> and sitting <b>and</b> deliver <b>a eulogy in that place,</b> thereby attesting that the land belongs to that person. The reason he is not deemed credible in those cases is that full-fledged testimony is required to remove property from the possession of its presumptive owner.
+
+Chapter 3
+
+<b>These</b> are the cases of <b>young women for whom there is a fine</b> paid <b>to their</b> fathers by one who rapes them: <b>One who engages in intercourse with a <i>mamzeret</i>, or with a Gibeonite woman [<i>netina</i>],</b> who are given [<i>netunim</i>] to the service of the people and the altar (see Joshua 9:27), <b>or with a Samaritan woman [<i>kutit</i>].</b> In addition, the same applies to <b>one who engages in intercourse with a female convert, or with a captive woman, or with a maidservant,</b> provided <b>that</b> the captives <b>were ransomed,</b> or <b>that</b> the converts <b>converted, or that</b> the maidservants <b>were liberated</b> when they were <b>less than three years and one day old,</b> as only in that case do they maintain the presumptive status of a virgin. Similarly, <b>one who engages in intercourse with his sister,</b> i.e., he rapes her, <b>or with his father’s sister, or with his mother’s sister, or with his wife’s sister, or with his brother’s wife, or with his father’s brother’s wife</b> after they divorced, <b>or with a menstruating woman, there is a fine</b> paid. <b>Although there is <i>karet</i> for</b> engaging in relations with any of the women enumerated in this list, one is liable to pay the fine because <b>there is no court</b>-imposed <b>capital punishment.</b> In cases where there is a court-imposed death penalty, the rapist would be exempt from paying the fine.
+<b>And these</b> are the cases of young women <b>who do not</b> have <b>a fine</b> paid to their fathers when they are raped or seduced: <b>One who has intercourse with a convert or with a captive</b> woman <b>or with a</b> gentile <b>maidservant, who were redeemed, converted, or emancipated</b> when they were <b>more than three years and one day</b> old, as presumably they are no longer virgins. <b>Rabbi Yehuda says: A captive</b> woman <b>who was redeemed</b> remains <b>in her</b> state of <b>sanctity even though</b> she is <b>an adult,</b> as it cannot be stated that she certainly engaged in intercourse. The mishna resumes its list of the cases of young women who are not entitled to a fine when raped or seduced by the following men: In the case of <b>one who engages in intercourse with his daughter, with his daughter’s daughter, with his son’s daughter, with his wife’s daughter, with her son’s daughter,</b> or <b>with her daughter’s daughter; they do not</b> receive payment of <b>a fine.</b> That is <b>due to</b> the fact <b>that he is liable</b> to receive the <b>death</b> penalty, and <b>that their death</b> penalty is administered by <b>the court, and anyone who is liable</b> to receive the <b>death</b> penalty <b>does not pay money, as it is stated: “And yet no harm follow, he shall be punished”</b> (Exodus 21:22). This verse indicates that if a woman dies and the one who struck her is liable to receive the death penalty, he is exempt from payment.
+With regard to <b>a young woman who was betrothed and divorced,</b> and then raped, <b>Rabbi Yosei HaGelili says: She does not</b> receive payment of a <b>fine</b> for her rape. <b>Rabbi Akiva says: She</b> receives payment of a <b>fine</b> for her rape <b>and her fine</b> is paid <b>to herself,</b> not her father, as since she was betrothed and divorced she is no longer subject to her father’s authority.
+<b>The seducer gives</b> the father of his victim <b>three things, and the rapist</b> gives the father <b>four.</b> The mishna specifies: <b>The seducer gives</b> the father payments for <b>humiliation, degradation, and</b> the <b>fine. A rapist adds</b> an addition to <b>his</b> payments, <b>as he</b> also <b>gives</b> payment for the <b>pain. What</b> are the differences <b>between</b> the <i>halakha</i> of <b>a rapist and</b> that of <b>a seducer? The rapist gives</b> payment for <b>the pain, and the seducer does not give</b> payment for <b>the pain. The rapist gives</b> payment <b>immediately, and the seducer</b> does not pay those payments immediately but only <b>when he releases</b> her. <b>The rapist drinks from his vessel [<i>atzitzo</i>],</b> i.e., marries the woman he raped, perforce, <b>and the seducer, if he wishes to release</b> her, <b>he releases</b> her.
+The mishna clarifies: <b>How does</b> the rapist <b>drink from his vessel? Even if</b> the woman he raped <b>is lame, even if she is blind, and even if she is afflicted with boils,</b> he is obligated to marry her and may not divorce her. However, if <b>a matter of licentiousness is found in her,</b> e.g., if she committed adultery, <b>or if she is unfit to enter the Jewish people,</b> e.g., if she is a <i>mamzeret</i>, <b>he is not permitted to sustain her</b> as his wife, <b>as it is stated: “And to him she shall be as a wife”</b> (Deuteronomy 22:29), from which it is inferred that she must be <b>a woman who is</b> legally <b>suitable for him.</b>
+With regard to <b>an orphan who was betrothed and divorced, Rabbi Elazar says: One who rapes</b> her <b>is obligated</b> to pay the fine, as she is a virgin young woman, <b>and one who seduces her is exempt</b> from payment. Because she is an orphan, or because she was betrothed and divorced, she is independent, and by consenting to the seduction she forgoes her right to the fine.
+<b>What is humiliation?</b> How is the payment for humiliation during rape or seduction assessed? It is <b>all based on the one who humiliated and the one who was humiliated.</b> The price will vary depending on the lineage of the family of the rape victim and the nature of the attacker. How is her <b>degradation</b> assessed? <b>One considers her as though she were a maidservant sold in the marketplace,</b> and assesses <b>how much she was worth</b> beforehand <b>and how much she is</b> currently <b>worth,</b> after the rape or seduction. The sum of the <b>fine is equal for all people, and</b> the principle is: <b>Any</b> payment <b>that has a fixed</b> sum <b>by Torah law is equal for all people,</b> regardless of the lineage and the physical state of the attacker or the victim.
+<b>Any place where there is sale</b> by a father of his minor daughter as a Hebrew maidservant, <b>there is no fine</b> if she is raped. <b>And any place where there is a fine,</b> when a young woman is raped; <b>there is no sale</b> by the father. The Gemara specifies: <b>A minor is subject to sale</b> by her father, <b>and she is not entitled to a fine</b> if she is raped. <b>A young woman is entitled to a fine</b> if she is raped <b>and is not subject to sale. A grown woman is neither subject to sale nor entitled to a fine.</b>
+<b>One who says: I seduced the daughter of so-and-so, pays</b> compensation for <b>humiliation and degradation</b> based <b>on his own</b> admission, <b>but does not pay</b> the <b>fine.</b> Similarly, <b>one who says: I stole, pays the principal,</b> the value of the stolen goods, <b>based on his own</b> admission, <b>but does not pay</b> the <b>double payment and</b> the <b>payment four and five</b> times the principal for the slaughter or sale of the sheep or ox that he stole. Likewise if he confessed: <b>My ox killed so-and-so, or:</b> My ox killed <b>an ox</b> belonging to <b>so-and-so, this</b> owner <b>pays</b> based <b>on his own</b> admission. However, if he said: <b>My ox killed a slave</b> belonging to <b>so-and-so, he does not pay</b> based <b>on his own</b> admission as that payment is a fine. <b>This is the principle: Anyone who pays more than what he damaged,</b> the payments are fines and therefore <b>he does not pay</b> based <b>on his own</b> admission. He pays only based on the testimony of others.
+
+Chapter 4
+
+In the case of <b>a young woman who was seduced,</b> the compensation for <b>her humiliation and her degradation and her fine</b> belong <b>to her father. And</b> the same applies to the compensation for <b>pain in</b> the case of a woman who was <b>raped.</b> If the young woman <b>stood trial</b> against the seducer or rapist <b>before the father died, these</b> payments belong <b>to her father,</b> as stated above. If <b>the father died</b> before he collected the money from the offender, the payments belong <b>to</b> her <b>brothers.</b> As the father’s heirs, they inherit the money to which he was entitled before he passed away. However, if <b>she did not manage to stand in judgment before the father died,</b> and she was subsequently awarded the money, the compensation belongs <b>to her,</b> as she is now under her own jurisdiction due to the fact that she no longer has a father. If <b>she stood trial before she reached majority,</b> the payments belong <b>to her father,</b> and if <b>the father died, they</b> belong <b>to</b> her <b>brothers,</b> who inherit the money notwithstanding the fact that she has become a grown woman since the trial. If <b>she did not manage to stand in judgment before she reached majority,</b> the money belongs <b>to her. Rabbi Shimon says:</b> Even <b>if</b> she stood trial in her father’s lifetime but <b>did not manage to collect</b> the payments <b>before the father died,</b> the brothers do not inherit this money, as it belongs <b>to her.</b> By contrast, with regard to <b>her earnings and</b> the lost <b>items</b> that <b>she</b> has <b>found, although she has not collected</b> them, e.g., she had yet to receive her wages, if <b>the father died they</b> belong <b>to</b> her <b>brothers.</b> These payments are considered the property of their father, as he was entitled to them before he passed away.
+<b>One who betroths his</b> minor <b>daughter</b> to a man, <b>and</b> the man subsequently <b>divorces her,</b> and her father then <b>betroths her</b> to another, <b>and she is widowed,</b> the payment specified in <b>her marriage contract,</b> even from her second husband, <b>is his,</b> i.e., it belongs to the father. However, if her father <b>married her</b> off <b>and</b> her husband <b>divorced her,</b> and her father then <b>married her</b> to another man <b>and she was widowed,</b> even the payment specified in <b>her marriage contract</b> from her first marriage <b>is hers. Rabbi Yehuda says</b> that the payment specified in <b>the first</b> marriage contract belongs <b>to</b> the <b>father. They said to him: If</b> it <b>was after he married her</b> off, even the first time, <b>her father no</b> longer <b>has authority over her.</b>
+In the case of a female <b>convert whose daughter converted with her and</b> later, as a young woman, the daughter <b>engaged in licentious sexual relations</b> when she was betrothed, <b>she is</b> executed <b>by strangulation,</b> not stoning, the method of execution that would be employed had she been born Jewish. <b>She has neither</b> the <i>halakha</i> of being executed at the <b>entrance to</b> her <b>father’s house,</b> as in the case of a woman who was born Jewish who committed this crime, <b>nor</b> does she receive <b>one hundred <i>sela</i></b> if her husband defamed her by falsely claiming that she had committed adultery. The reason is that the verses state “Israel” (Deuteronomy 22:19, 21) with regard to these <i>halakhot</i>, indicating that these <i>halakhot</i> apply only to those born as Jews. However, if the daughter’s <b>conception occurred</b> when her mother <b>was not</b> yet <b>in</b> a state of <b>sanctity,</b> i.e., when she was still a gentile, <b>but her birth</b> took place when her mother was <b>in</b> a state of <b>sanctity,</b> as her mother converted during her pregnancy, <b>this</b> daughter is punishable <b>by stoning</b> if she committed adultery as a betrothed young woman. However, <b>she has neither</b> the <i>halakha</i> of being executed at the <b>entrance to</b> her <b>father’s house, nor</b> the right to <b>one hundred <i>sela</i></b> if it turns out that her husband defamed her. If <b>her conception and birth occurred</b> when her mother <b>was in</b> a state of <b>sanctity,</b> i.e., after she converted, <b>she is like a</b> regular <b>Jewish woman in all matters.</b> If a young woman who is betrothed commits adultery and <b>she has a father but does not have an entrance to</b> her <b>father’s house,</b> i.e., if her father does not possess a house of his own, or if <b>she has an entrance to</b> her <b>father’s house but does not have a father,</b> as he has passed away, <b>she is</b> nevertheless executed <b>via stoning, as</b> the requirement that she is to be executed at the <b>entrance to her father’s house is stated only for a mitzva</b> but it is not an indispensable requirement.
+<b>A father has authority</b> over <b>his daughter</b> with regard to <b>her betrothal through money, through</b> a marriage <b>document, or through intercourse.</b> Likewise, a father <b>is entitled to items she</b> has <b>found, and to her earnings, and to</b> effect <b>the nullification of her vows,</b> i.e., a father may nullify his daughter’s vows. <b>And he accepts her bill of divorce</b> on her behalf if she is divorced from betrothal before she becomes a grown woman. <b>And</b> although he inherits her property when she dies, e.g., property she inherited from her mother’s family, <b>he does not consume the produce</b> of her property <b>during her lifetime.</b> If the daughter <b>married, the husband has more</b> rights and obligations <b>than</b> her father had before the marriage, <b>as he consumes the produce</b> of her property <b>during her lifetime, and he is obligated</b> to provide <b>her sustenance, her redemption</b> if she is captured, <b>and her burial</b> upon her death. <b>Rabbi Yehuda says: Even the poorest</b> man <b>of the Jewish people may not</b> provide <b>fewer than two flutes and a lamenting woman,</b> which it was customary to hire for a funeral, as these too are included in the duties of burial.
+Even after she is betrothed, a daughter <b>is always under her father’s authority until she enters</b> her <b>husband’s authority in marriage</b> via the wedding canopy. If the father <b>delivered</b> his daughter <b>to the husband’s messengers</b> to bring her to her husband and the wedding canopy, once she has been handed over <b>she is under the husband’s authority.</b> However, if <b>the father went with the husband’s messengers, or if the father’s messengers went with the husband’s messengers, she is</b> still <b>under the father’s authority,</b> as he has not fully delivered her to the husband’s messengers. If her father sent her with his own messengers <b>and the father’s messengers delivered</b> the woman <b>to the husband’s messengers,</b> from that moment onwards <b>she is under</b> her <b>husband’s authority.</b>
+<b>A father is not obligated to</b> provide <b>his daughter’s sustenance. This exposition was expounded</b> by <b>Rabbi Elazar ben Azarya before the Sages in the vineyard of Yavne:</b> Since the Sages instituted that after the father’s death, <b>the sons inherit</b> the sum of money specified in their mother’s marriage contract, <b>and the daughters are sustained</b> from their father’s estate, these the two <i>halakhot</i> are equated: <b>Just as the sons inherit only after the father’s death,</b> not during his lifetime, <b>so too, the daughters are sustained</b> from his property <b>only after their father’s death.</b>
+If a husband <b>did not write a marriage contract for</b> his wife, <b>a virgin collects two hundred</b> dinars <b>and a widow one hundred dinars</b> upon divorce or the husband’s death, <b>because it is a stipulation of the court</b> that a wife is entitled to these amounts. If <b>he wrote</b> in <b>her</b> marriage contract that she is entitled to <b>a field worth one hundred dinars instead of</b> the <b>two hundred dinars</b> to which she is actually entitled, <b>and he did not</b> additionally <b>write for her: All property I have</b> shall serve as a <b>guarantee for</b> the payment of <b>your marriage contract,</b> he is nevertheless <b>obligated</b> to pay the full two hundred dinars; and he cannot say that she should take only a mortgaged field for payment of her marriage contract, <b>as it is a stipulation of the court</b> that all his property is held as surety for the entire sum.
+Similarly, if <b>he did not write for her</b> in the marriage contract: <b>If you are taken captive I will redeem you and restore you to me as a wife, and in</b> the case <b>of a priestess,</b> i.e., the wife of a priest, who is prohibited to return to her husband if she has intercourse with another man even if she is raped, if he did not write: <b>I will return you to your</b> native <b>province,</b> he is nevertheless <b>obligated</b> to do so, <b>as it is a stipulation of the court.</b>
+If a woman <b>was taken captive,</b> her husband is <b>obligated to redeem her. And if he said:</b> I <b>hereby</b> give my wife <b>her bill of divorce and</b> the payment of <b>her marriage contract, and let her redeem herself, he is not permitted</b> to do so, as he already obligated himself to redeem her when he wrote the marriage contract. If his wife <b>was struck</b> with illness, he is <b>obligated to heal her,</b> i.e., to pay for her medical expenses. In this case, however, if <b>he said:</b> I <b>hereby</b> give my wife <b>her bill of divorce and</b> the payment of <b>her marriage contract, and let her heal herself, he is permitted</b> to do so.
+If the husband <b>did not write for her</b> in her marriage contract: Any <b>male children you will have from me will inherit the money of your marriage contract in addition to their portion</b> of the inheritance <b>that</b> they receive together <b>with their brothers,</b> he <b>is</b> nevertheless <b>obligated</b> as though he had written it, <b>as it is a stipulation of the court</b> and therefore takes effect even if it is not explicitly stated. 
+Likewise, if he omitted from the marriage contract the sentence: Any <b>female children you will have from me will sit in my house and be sustained from my property until they are taken by men,</b> i.e., until they are married, he <b>is</b> nevertheless <b>obligated</b> as though he had written it, <b>as it</b> too <b>is a stipulation of the court.</b>
+Similarly, if he omitted from the marriage contract the clause: <b>You will sit in my house and be sustained from my property all the days you live</b> as <b>a widow in my house,</b> he <b>is</b> nevertheless <b>obligated</b> as though he had written it, <b>as it is a stipulation of the court.</b> The mishna comments: <b>The residents of Jerusalem would write in this manner,</b> that a widow may remain in her husband’s house throughout her widowhood, and <b>the residents of the Galilee would write</b> in this manner as well, <b>like the inhabitants of Jerusalem.</b> In contrast, <b>the residents of Judea would write: Until the heirs want to give you your marriage contract. Consequently, if the heirs wish, they may give her marriage contract to her and release her,</b> and she must find her own living arrangements and provide for herself.
+
+Chapter 5
+
+<b>Although they said</b> as a principle that <b>a virgin collects two hundred</b> dinars as payment for her marriage contract <b>and</b> that <b>a widow</b> collects <b>one hundred dinars, if</b> the husband <b>wishes to add even</b> an additional <b>ten thousand</b> dinars, <b>he may add</b> it. If <b>she is</b> then <b>widowed or divorced, whether from betrothal</b> or <b>whether from marriage, she collects the entire</b> amount, including the additional sum. <b>Rabbi Elazar ben Azarya says:</b> If she is widowed or divorced <b>from marriage, she collects the total</b> amount, but if she is widowed or divorced <b>from betrothal, a virgin collects two hundred</b> dinars <b>and a widow one hundred</b> dinars. This is <b>because he wrote</b> the additional amount <b>for her</b> in the marriage contract <b>only in order to marry her.</b> <b>Rabbi Yehuda says</b> a related <i>halakha</i> with regard to the marriage contract: <b>If he wishes, he may write for a virgin a document for two hundred</b> dinars as is fitting for her, <b>and she may</b> then <b>write</b> a receipt stating: <b>I received one hundred dinars from you.</b> Even though she has not actually received the money, the receipt serves as a means for her to waive half of the amount due to her for her marriage contract. According to Rabbi Yehuda, the financial commitment in the marriage contract is a right due to the wife, which she may waive if she chooses to do so. <b>And</b> similarly, <b>for a widow</b> he may write <b>one hundred dinars</b> in the contract <b>and she may write</b> a receipt stating: <b>I received from you fifty dinars.</b> However, <b>Rabbi Meir says:</b> It is prohibited to do this, as <b>anyone who reduces</b> the amount of the marriage contract to less than <b>than two hundred</b> dinars <b>for a virgin or one hundred dinars for a widow, this</b> marital relationship amounts to <b>licentious sexual relations</b> because it is as if he did not write any marriage contract at all.
+One <b>gives a virgin twelve months from</b> the time <b>the husband asked</b> to marry <b>her</b> after having betrothed her, in order <b>to prepare herself</b> with clothes and jewelry for the marriage. <b>And just as</b> one <b>gives a woman</b> this amount of time, <b>so too</b> does one <b>give a man</b> an equivalent period of time <b>to prepare himself,</b> as he too needs time to prepare for the marriage. <b>However, in</b> the case of <b>a widow,</b> who already has items available from her previous marriage, she is given only <b>thirty days</b> to prepare. If <b>the</b> appointed <b>time</b> for the wedding <b>arrived and they did not get married</b> due to some delay on the part of the husband, then the woman <b>may partake of his</b> food. <b>And</b> if her husband is a priest, <b>she may partake of <i>teruma</i>,</b> even if she is an Israelite woman. The <i>tanna’im</i> disagree about the permission granted to a priest to sustain his betrothed with <i>teruma</i> before she is married to him. <b>Rabbi Tarfon says: He may give her all</b> of her required sustenance from <b><i>teruma</i>.</b> During her periods of impurity, e.g., menstruation, when she cannot partake of <i>teruma</i>, she may sell the <i>teruma</i> to a priest and use the proceeds to buy non-sacred food. <b>Rabbi Akiva says:</b> He must give her <b>half</b> of her needs from <b>non-sacred</b> food <b>and half</b> may be from <b><i>teruma</i>,</b> so that she can eat from the non-sacred food when she is ritually impure.
+The mishna continues: A priest who is a <b><i>yavam</i>,</b> i.e., his brother died childless after betrothing a woman, <b>does not enable</b> his <i>yevama</i> <b>to partake of <i>teruma</i></b> by virtue of her relationship with him. <b>If she</b> had <b>completed six months</b> of the twelve-month wait for marriage <b>under the aegis of the husband,</b> and then he died, <b>and</b> she waited <b>six</b> more <b>months under the aegis of the <i>yavam</i>; or even</b> if she completed <b>all of</b> the necessary time <b>under the aegis of the husband except for one day</b> that she was <b>under the aegis of the <i>yavam</i>; or</b> if she completed <b>all of</b> the necessary time <b>under the aegis of the <i>yavam</i> except for one day</b> that she was <b>under the aegis of the husband,</b> she still <b>may not partake of <i>teruma</i>.</b> <b>This</b> set of rulings, concerning the permission granted a betrothed woman whose wedding date has arrived to partake of <i>teruma</i>, is in accordance with <b>the initial</b> version of the <b>mishna.</b> However, <b>a court</b> that convened <b>after them,</b> in a later generation, <b>said:</b> <b>A woman may not partake of <i>teruma</i> until she has</b> actually <b>entered the wedding canopy.</b>
+<b>If one consecrates his wife’s earnings,</b> meaning anything she produces, such as thread that she spins from wool, which, according to the Sages’ ordinance, belongs to her husband, <b>she may work and sustain</b> herself from her earnings, as the consecration is ineffective. However, there is a dispute with regard to <b>the surplus,</b> meaning any earnings she produces in excess of the amount she is required to produce for her husband. <b>Rabbi Meir says:</b> The surplus is <b>consecrated</b> property, and <b>Rabbi Yoḥanan the Cobbler says:</b> The surplus is also <b>non-sacred.</b>
+<b>And these are tasks that a wife</b> must <b>perform for her husband: She grinds</b> wheat into flour, <b>and bakes, and washes clothes, cooks, and nurses her child, makes</b> her husband’s <b>bed, and makes</b> thread <b>from wool</b> by spinning it. <b>If she brought him one maidservant,</b> i.e., brought the maidservant with her into the marriage, the maidservant will perform some of these tasks. Consequently, the wife <b>does not</b> need to <b>grind, and does not</b> need to <b>bake, and does not</b> need to <b>wash clothes.</b> If she brought him <b>two</b> maidservants, <b>she does not</b> need to <b>cook and does not</b> need to <b>nurse her child</b> if she does not want to, but instead may give the child to a wet nurse. If she brought him <b>three</b> maidservants, <b>she does not</b> need to <b>make his bed and does not</b> need to <b>make</b> thread <b>from wool.</b> If she brought him <b>four</b> maidservants, <b>she may sit in a chair [<i>katedra</i>]</b> like a queen and not do anything, as her maidservants do all of her work for her. <b>Rabbi Eliezer says: Even if she brought him a hundred maidservants, he can compel her to make</b> thread <b>from wool, since idleness leads to licentiousness.</b> Consequently, it is better for a woman to be doing some kind of work. <b>Rabban Shimon ben Gamliel says: Even one who vows</b> that <b>his wife</b> is prohibited <b>from doing</b> any <b>work must divorce</b> her <b>and give</b> her the payment for her <b>marriage contract, since idleness leads to idiocy.</b>
+With regard to <b>one who vows</b> that <b>his wife</b> may not derive benefit <b>from marital relations</b> with him, <b>Beit Shammai say:</b> He may maintain this situation for up to <b>two weeks,</b> but beyond that he must divorce her and give her the payment for her marriage contract. <b>Beit Hillel say:</b> He must divorce her if it continues beyond <b>one week.</b> Apropos the husband’s obligation to his wife regarding marital relations, the Gemara mentions other aspects of this issue: <b>Students may leave</b> their homes and travel in order <b>to learn Torah without</b> their wives’ <b>permission</b> for up to <b>thirty days,</b> and <b>laborers</b> may leave their homes without their wives’ permission for up to <b>one week. The set interval</b> defining the frequency of a husband’s conjugal obligation to his wife <b>stated in the Torah</b> (see Exodus 21:10), unless the couple stipulated otherwise, varies according to the man’s occupation and proximity to his home: <b>Men of leisure,</b> who do not work, must engage in marital relations <b>every day, laborers</b> must do so <b>twice a week, donkey drivers once a week, camel drivers once every thirty days,</b> and <b>sailors once every six months.</b> This is <b>the statement of Rabbi Eliezer.</b>
+A woman <b>who rebels against her husband</b> is fined; <b>her marriage contract is reduced</b> by <b>seven dinars</b> each <b>week. Rabbi Yehuda says: Seven half-dinars [<i>terapa’ikin</i>]</b> each week. <b>Until when does he reduce</b> her marriage contract? <b>Until</b> the reductions are <b>equivalent to her marriage contract,</b> i.e., until he no longer owes her any money, at which point he divorces her without any payment. <b>Rabbi Yosei says: He can always continue to deduct</b> from the sum, even beyond that which is owed to her due to her marriage contract, <b>so that if she will receive an inheritance from another source, he can collect</b> the extra amount <b>from her. And similarly,</b> if a man <b>rebels against his wife,</b> he is fined and an extra <b>three dinars a week are added to her marriage contract. Rabbi Yehuda says: Three <i>terapa’ikin</i>.</b>
+If someone <b>feeds his wife by means of a third party</b> serving as a trustee, while the husband himself is not living with her for some reason, he may <b>not</b> give <b>her less than two <i>kav</i></b> of <b>wheat or four <i>kav</i></b> of <b>barley</b> a week for her sustenance. <b>Rabbi Yosei said: Only Rabbi Yishmael, who was near Edom, allotted her barley. And he</b> must <b>give her half a <i>kav</i></b> of <b>legumes, and half a <i>log</i></b> of <b>oil, and a <i>kav</i></b> of <b>dried figs or</b> the weight of <b>a <i>maneh</i></b> of <b>fig cakes. And if he does not have</b> these fruits, <b>he</b> must <b>apportion</b> for her <b>a corresponding</b> amount of <b>fruit from elsewhere.</b> <b>And he</b> must <b>give her a bed, a soft mat, and</b> a hard <b>mat. And he</b> must <b>give her a cap for her head, and a belt for her waist, and</b> new <b>shoes from Festival to Festival,</b> i.e., he must buy her new shoes each Festival. <b>And</b> he must purchase <b>garments</b> for her with a value <b>of fifty dinars from year to year.</b> The mishna comments: <b>And he may not give her new</b> clothes, which tend to be thick and warm, <b>in the summer, nor worn</b> garments <b>in the rainy season,</b> as these are too thin and she will be cold. <b>Rather, he should give her clothes</b> at a value <b>of fifty dinars in the rainy season, and she covers herself with</b> these same <b>worn</b> garments <b>in the summer</b> as well. <b>And</b> the leftover, <b>worn</b> clothes belong <b>to her.</b>
+In addition to the above, <b>he</b> must <b>give her</b> another <b>silver <i>ma’a</i></b> coin <b>for</b> the rest of <b>her needs. And she eats with him from Shabbat evening to Shabbat evening.</b> Although he may provide for her sustenance via a third party throughout the week, on Shabbat evening she has the right to eat together with him. <b>And if he does not give her a silver <i>ma’a</i></b> coin <b>for her needs, her earnings</b> belong <b>to her.</b> <b>And what</b> is the fixed amount <b>that she</b> must <b>earn for him?</b> She must spin wool in the <b>weight</b> of <b>five <i>sela</i></b> of threads of the <b>warp in Judea, which are</b> equivalent to <b>ten <i>sela</i></b> according <b>to</b> the measurements of the <b>Galilee, or the weight</b> of <b>ten <i>sela</i></b> of the threads of the <b>woof,</b> which are easier to prepare, <b>in Judea, which are</b> equivalent to <b>twenty <i>sela</i></b> according <b>to</b> the measurements used in the <b>Galilee. And if she is nursing</b> at the time, the required amount <b>is reduced from her earnings and is added</b> to the sum she receives <b>for her sustenance. In what</b> case <b>is this statement,</b> i.e., all these amounts and measurements, <b>said? With</b> regard to <b>the poorest of Jews,</b> i.e., these are the minimum requirements. <b>However, in the case of</b> a financially <b>prominent man, all</b> the amounts are increased <b>according to his prominence.</b>
+
+Chapter 6
+
+A lost <b>object found by a wife and</b> the wife’s <b>earnings</b> belong <b>to her husband. And</b> with regard to <b>her inheritance,</b> the husband <b>enjoys the profits</b> of this property <b>in her lifetime.</b> If she is humiliated or injured, the perpetrator is liable to pay compensation for <b>her humiliation and her degradation,</b> as relevant. This payment belongs <b>to her.</b> <b>Rabbi Yehuda ben Beteira says: When</b> it is an injury <b>that</b> is <b>in a concealed</b> part of the woman’s body, <b>she</b> receives <b>two parts,</b> i.e., two-thirds, of the payment for humiliation and degradation, <b>and</b> the husband receives <b>one</b> part, i.e., one-third, as the injury affects him as well. <b>And when</b> it is an injury <b>that</b> is <b>in an exposed</b> part of her body, <b>he</b> receives <b>two parts,</b> as he suffers public humiliation due to her condition, <b>and she</b> receives <b>one</b> part. <b>His</b> payment <b>should be given</b> to him <b>immediately. And</b> with <b>her</b> portion, <b>land should be purchased with it, and he enjoys the profits</b> of that property.
+In the case of <b>one who pledges</b> to set aside a sum of <b>money for his son-in-law</b> as part of a dowry, <b>and his son-in-law dies</b> before receiving the money, the terms of the dowry do not transfer to the brother, who is now the <i>yavam</i> of the widow. <b>The Sages said:</b> The father-in-law <b>can say</b> to the <i>yavam</i>: <b>To your brother, I wanted to give</b> this money, <b>but to you I do not want to give</b> it.
+The mishna addresses another matter. If the woman had <b>pledged to bring in for him one thousand dinars</b> in cash as a dowry, <b>he</b> then <b>pledges,</b> in the marriage contract, that he will give her <b>fifteen hundred dinars against them.</b> That is, he writes in the marriage document that in the event of divorce or his death, he will pay her that greater amount. <b>And against</b> the <b>appraisal</b> of goods such as utensils and other movable items that are included in the dowry, <b>he pledges one-fifth less</b> than the amount of the evaluation. This is because movable property is generally assessed at a value one-fifth higher than the actual value, and he cannot earn any money from these items. If the <b>appraisal</b> is set <b>at one hundred dinars and</b> the property <b>is</b> actually <b>worth one hundred dinars,</b> then since the appraisal is conducted at market value <b>he has</b> a claim to property worth <b>only one hundred dinars.</b> Likewise, he may not record a decreased sum of property. His recorded <b>appraisal</b> of the movable property that she brings into the marriage is <b>one hundred dinars</b> only when <b>she is giving thirty-one <i>sela</i> and</b> one <b>dinar,</b> equal to 125 dinars. This is because the actual value is one-fifth less than the inflated evaluation, as explained. <b>And</b> similarly, he pledges <b>four hundred</b> dinars against her assets only when <b>she is giving five hundred,</b> based on the inflated assessment of their worth, such that the real value is four hundred dinars. In contrast, <b>what</b> the <b>son-in-law pledges</b> according to the amount of the dowry that the bride brings, <b>he pledges one-fifth less</b> in the marriage contract, which is the actual value of the property.
+If <b>she pledged to bring him money</b> and not articles to serve as a dowry, <b>her <i>sela</i>,</b> i.e., four dinars, <b>becomes six</b> dinars with respect to the husband’s obligation in the marriage contract. This follows the standard outlined in the previous mishna: The groom increases his obligation by one half since he will profit from this money. Additionally, the <b>groom accepts upon himself</b> to give <b>ten</b> dinars <b>to the account</b> for her needs, <b>for each and every hundred dinars</b> that she brings. <b>Rabban Shimon ben Gamliel says: Everything</b> is <b>in accordance with the regional custom.</b>
+With regard to <b>one who marries</b> off <b>his daughter</b> with the terms of the dowry <b>unspecified, he must not give her less than fifty dinars.</b> If the bride’s father <b>pledged to bring her</b> into the marriage <b>bare,</b> by saying that he refuses to give her anything, <b>the husband should not say: When I bring her into my house, I will clothe her with my clothing,</b> but not beforehand. <b>Rather, he must clothe her while she is yet in her father’s house,</b> and she enters the marriage with the clothing in hand. <b>And similarly,</b> with regard to a charity administrator <b>who marries</b> off <b>an orphan girl,</b> he <b>must not give her less than fifty dinars. If there are</b> sufficient resources <b>in the</b> charity <b>fund,</b> the charities <b>provide</b> even more <b>for her,</b> furnishing a dowry and her other needs <b>according to her dignity.</b>
+With regard to a minor <b>orphan girl whose mother or brothers married her off,</b> even <b>with her consent</b> to a small dowry, she retains her rights to a proper dowry. <b>And</b> thus, if they <b>wrote for her</b> a dowry <b>of one hundred or of fifty dinars, she may, upon reaching majority, exact from</b> her mother, or brothers, or their respective estates the sum of money <b>that is fit to be given to her</b> as a dowry, which is one-tenth of the family’s estate. Even if she agreed to forgo part of this sum as a minor, she may collect it as an adult. <b>Rabbi Yehuda says: If</b> the father <b>married off the first daughter</b> before he died, a dowry <b>should be given to the second</b> daughter <b>in the same manner that he gave</b> one <b>to the first</b> daughter. <b>And the Rabbis say:</b> There is no ready standard, since <b>sometimes a person</b> is <b>poor and</b> then <b>becomes wealthy, or</b> a person is <b>wealthy</b> and then <b>becomes poor,</b> so a family’s allowance for dowries is subject to change. <b>Rather,</b> the court <b>appraises the property and gives her</b> the appropriate sum.
+With regard to <b>one who transfers money</b> by means of a third party <b>for his daughter</b> to purchase a field after she marries, is the daughter allowed to assert control over the money? <b>If she says</b> after she marries: <b>My husband is trustworthy for me,</b> so give him the money to buy the property for me, her wishes are not honored. <b>The third party should execute</b> the agency <b>that was entrusted in his power;</b> this is <b>the statement of Rabbi Meir. Rabbi Yosei says:</b> The daughter has authority: <b>And were it only a field and she wanted to sell it, it</b> could be <b>sold immediately.</b> Just as she would have authority to control the field, she may control the money assigned for her. The mishna qualifies: <b>In what</b> case <b>is this statement said? With</b> respect to <b>an adult woman. But with</b> respect to <b>a minor girl,</b> any <b>action of a minor girl is nothing</b> from a legal standpoint; a minor would have no authority in this matter.
+
+Chapter 7
+
+With regard to <b>one who vows</b> and obligates <b>his wife,</b> prohibiting her <b>from benefiting from him</b> or his property, if his vow will remain in effect for <b>up to thirty days, he must appoint a trustee [<i>parnas</i>]</b> to support her. But if the vow will remain in effect for <b>more than this</b> amount of time, <b>he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract.</b> <b>Rabbi Yehuda says: If</b> the husband is an <b>Israelite,</b> then if his vow will remain in effect for up to <b>one month, he may maintain</b> her as his wife; <b>and</b> if it will be <b>two</b> months, <b>he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract.</b> But <b>if</b> he is <b>a priest,</b> then he is given extra time: If the vow will remain in effect for up to <b>two</b> months, <b>he may maintain</b> her, <b>and</b> if it will be <b>three</b> months, <b>he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract.</b> The reason for this is that it is prohibited for a priest to marry a divorcée, including his own ex-wife, and therefore if he divorces her and later regrets his decision he will not be able to take her back.
+<b>One who vows</b> and obligates <b>his wife,</b> requiring her <b>not to taste a particular type of produce, must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract. Rabbi Yehuda says: If</b> he is an <b>Israelite,</b> then if the vow will remain in effect for <b>one day he may maintain</b> her as his wife, but if it will be <b>two</b> days <b>he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract. And if</b> he is <b>a priest,</b> then if the vow will be in effect for <b>two</b> days <b>he may maintain</b> her; for <b>three</b> days <b>he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract.</b>
+<b>One who vows</b> and obligates <b>his wife,</b> requiring her <b>not to adorn herself with a particular type</b> of perfume, <b>must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract. Rabbi Yosei says</b> that one must distinguish between different types of women: <b>For poor women,</b> this applies only <b>when he did not establish a set amount of time</b> for the vow, <b>and for wealthy women,</b> who are accustomed to adorning themselves more elaborately, if she is prohibited from doing so for <b>thirty days,</b> he must divorce her and give her the payment of her marriage contract.
+With regard to <b>one who vows</b> and obligates <b>his wife not to go to her father’s house, when</b> her father <b>is with her in the</b> same <b>city,</b> if the vow is to be in effect up to <b>one month, he may maintain</b> her as his wife. If the vow is for <b>two</b> months, <b>he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract. And when</b> her father <b>is in a different city,</b> if the vow is to be in effect until at most <b>one pilgrim Festival,</b> i.e., until the next pilgrim Festival, <b>he may maintain</b> her as his wife. Although the wife often visits her parents during the Festival, she is capable of refraining one time. For <b>three</b> Festivals, however, <b>he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract.</b>
+Additionally, <b>one who vows</b> and obligates <b>his wife not to go to a house of mourning</b> to console the mourners, <b>or to a house of feasting</b> for a wedding, <b>must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract.</b> Why is this so? <b>Because</b> it is as if he were <b>locking</b> a door <b>in front of her. And if he claimed</b> he did so <b>due to something else,</b> meaning he is concerned about inappropriate conduct there, <b>he is permitted</b> to do so. If <b>he said to her:</b> The vow will be void <b>on condition that you tell so-and-so what you told me, or what I told you, or</b> on condition that <b>she fill</b> something up <b>and pour</b> it <b>into the refuse, he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract.</b> The Gemara will explain all of these cases thoroughly.
+<b>And these</b> are examples of women who may be <b>divorced without</b> payment of their <b>marriage contract:</b> A woman <b>who violates</b> the <b>precepts of Moses,</b> i.e., <i>halakha</i>, <b>or</b> the precepts of <b>Jewish</b> women, i.e., custom. The Mishna explains: <b>And who is</b> categorized as a woman who violates the <b>precepts of Moses?</b> This includes cases such as when <b>she feeds him</b> food <b>that has not been tithed, or she engages in sexual intercourse with him</b> while she has the legal status of <b>a menstruating woman, or she does not separate a portion of dough to be given to a priest [<i>ḥalla</i>], or she vows and does not fulfill</b> her vows. <b>And who is</b> considered a woman who violates the <b>precepts of Jewish</b> women? One who, for example, <b>goes out</b> of her house, <b>and her head,</b> i.e., her hair, is <b>uncovered; or</b> she <b>spins</b> wool <b>in the</b> public <b>marketplace; or</b> she <b>speaks with every man</b> she encounters. <b>Abba Shaul says: Also one who curses his,</b> i.e., her husband’s, <b>parents in his presence. Rabbi Tarfon says: Also a loud woman. And who is</b> defined as <b>a loud woman? When she speaks inside her house and her neighbors hear her voice.</b>
+In the case of <b>one who betroths a woman on condition that there are no vows</b> incumbent <b>upon her, and</b> it was subsequently <b>discovered</b> that there are <b>vows</b> incumbent <b>upon her, she is not betrothed.</b> This is because if the condition is not fulfilled, the betrothal is nullified. If <b>he married her without specification and</b> it was subsequently <b>discovered</b> that <b>vows</b> were incumbent <b>upon her, she</b> may be <b>divorced without</b> payment of her <b>marriage contract,</b> since he discovered a deficiency about which she had not initially informed him. However, this does not invalidate the betrothal, since he did not make any explicit condition. If he betrothed her <b>on condition that she has no blemishes, and</b> it was subsequently <b>discovered</b> that <b>she</b> did have <b>blemishes, she is not betrothed.</b> But if <b>he married her without specification, and</b> it was subsequently <b>discovered</b> that <b>she</b> had <b>blemishes, she</b> may be <b>divorced without</b> payment of her <b>marriage contract.</b> The mishna clarifies what qualifies as a blemish: <b>All of the blemishes</b> that are listed in tractate <i>Bekhorot</i> involving significant physical deformities <b>that disqualify priests</b> from service similarly <b>disqualify</b> betrothal of <b>women,</b> as a mistaken transaction.
+If <b>she has blemishes and she is still in her father’s house,</b> as she has not yet gotten married, <b>the father must bring proof that these blemishes appeared on her after she became betrothed, and</b> therefore <b>his field was flooded,</b> i.e., it is the husband’s misfortune, since she developed the problem after the betrothal. But if she has already gotten married and <b>entered the husband’s domain</b> when her blemishes are discovered, <b>the husband must bring proof that she had these blemishes before she was betrothed, and</b> consequently <b>the transaction</b> of betrothal <b>was a mistaken transaction.</b> This is <b>the statement of Rabbi Meir. But the Rabbis say: In what</b> case <b>is this statement,</b> that a husband can claim to have found blemishes in his wife, on account of which he wants to void the betrothal, <b>said? With regard to hidden blemishes.</b> <b>But with regard to visible blemishes, he cannot claim</b> that the betrothal was in error, as he presumably saw and accepted them before the betrothal. <b>And if there is a bathhouse in the city,</b> where all the women go to bathe, <b>even</b> with regard to <b>hidden blemishes he cannot</b> make this <b>claim, because he examines her through</b> the agency of <b>his female relatives.</b> He would have asked one of his relatives to look over the woman he is about to marry.
+In the case of <b>a man who developed blemishes</b> after marriage, the court <b>does not force him to divorce</b> his wife. <b>Rabban Shimon ben Gamliel said: In what</b> case <b>is this statement said?</b> It is said <b>with regard to minor blemishes. However, with regard to major blemishes,</b> which will be defined later in the Gemara, the court <b>does force him to divorce</b> her.
+<b>And these</b> are the defects <b>for which</b> the court <b>forces him to divorce</b> her: One <b>afflicted with boils; or one who has a polyp; or one who</b> works as <b>a gatherer, or one who</b> works as <b>a melder of copper, or one who</b> works as <b>a tanner</b> of hides, all of whose work involves handling foul-smelling materials. <b>Whether</b> he <b>had</b> these defects <b>before they</b> got <b>married, or whether they developed after they</b> got <b>married,</b> the court forces them to divorce. <b>And with regard to all of these, Rabbi Meir said: Even though he stipulated with her</b> ahead of time that he suffers from this particular ailment or this is his line of work, <b>she can</b> nevertheless demand a divorce and <b>say: I thought I could accept</b> this issue <b>but now</b> I realize <b>I cannot accept</b> it. <b>And the Rabbis say:</b> If she initially agreed <b>she must accept it against her will, apart from</b> a situation in which her husband is <b>afflicted with boils.</b> In that case the Rabbis concede that he must divorce her, <b>because</b> the disease <b>consumes</b> his flesh when they engage in marital relations. The mishna relates an additional account: <b>An incident</b> occurred <b>in Sidon involving a certain tanner who died</b> childless, <b>and he had a brother</b> who was also <b>a tanner.</b> This brother was required to enter into levirate marriage with the widow. <b>The Sages said: She can say: I could accept</b> living with a tanner <b>for your brother but I cannot accept it for you,</b> and therefore he must perform <i>ḥalitza</i> with her.
+
+Chapter 8
+
+With regard to a <b>woman to whom property was bequeathed before she was betrothed,</b> and she was then betrothed, <b>Beit Shammai and Beit Hillel agree that she may sell or give</b> the property as a gift, <b>and</b> the transaction <b>is valid.</b> However, if the property <b>was bequeathed to her after she was betrothed, Beit Shammai say: She may sell</b> it as long as she is betrothed, <b>and Beit Hillel say: She may not sell</b> it. Both <b>these,</b> Beit Shammai, <b>and those,</b> Beit Hillel, <b>agree that if she sold</b> it <b>or gave</b> it away as a gift, the transaction is <b>valid.</b> <b>Rabbi Yehuda said</b> that <b>the Sages said before Rabban Gamliel: Since he acquired the woman</b> herself through betrothal, will he <b>not acquire the property</b> from the moment of their betrothal? Why, then, is her transaction valid? Rabban Gamliel <b>said to them: With regard to the new</b> property that she inherited after marriage, <b>we are ashamed,</b> because it is unclear why she cannot sell it, as it is hers; <b>and you</b> also seek to <b>impose upon us</b> a prohibition with regard to <b>the old</b> property that she owned beforehand? If the property <b>was bequeathed to her after she was married,</b> both <b>these,</b> Beit Shammai, <b>and those,</b> Beit Hillel, <b>agree that if she sold</b> the property <b>or gave</b> it away, <b>the husband may repossess</b> it <b>from the purchasers.</b> If she inherited the property <b>before she was married and</b> then <b>was married, Rabban Gamliel says: If she sold or gave</b> the property away, the transaction is <b>valid. Rabbi Ḥanina ben Akavya said</b> that the Sages <b>said before Rabban Gamliel: Since he acquired the woman</b> through marriage, will he <b>not acquire the property?</b> Rabban Gamliel <b>said to them: With regard to the new</b> property <b>we are ashamed, and you</b> also seek to <b>impose upon us</b> a prohibition with regard to <b>the old</b> property?
+<b>Rabbi Shimon distinguishes between</b> one type of <b>property and</b> another type of <b>property: Property that is known to the husband she may not sell</b> once she is married, <b>and if she sold</b> it <b>or gave</b> it away, the transaction is <b>void.</b> Property <b>that is unknown to the husband she may not sell, but if she sold</b> it <b>or gave</b> it away, the transaction is <b>valid.</b>
+If <b>money was bequeathed to</b> a woman as an inheritance while she was married, <b>land is acquired with it, and</b> the husband <b>consumes the produce</b> of the land while the principal remains hers. If she inherited <b>produce that is detached from the ground,</b> it is considered like money; therefore, <b>land is acquired with it and he consumes the produce</b> of the land. With regard to <b>produce that is attached to the ground, Rabbi Meir says: One evaluates how much</b> the land is <b>worth with</b> the <b>produce, and how much it is worth without</b> the <b>produce, and</b> the difference between these sums is the <b>surplus</b> value that belongs to the woman. <b>Land is</b> then <b>acquired with</b> the surplus <b>and he consumes the produce. And the Rabbis say: That which is attached to the ground is his,</b> as he is entitled to the produce from her property and he may therefore eat from it. <b>And that which is detached from the ground</b> is <b>hers,</b> like all other money she brings to the marriage, <b>and land is acquired with it and he consumes the produce.</b>
+<b>Rabbi Shimon says:</b> In a <b>case where his right is superior upon her entrance</b> to the marriage, <b>his right is inferior upon her exit</b> if he divorces her. Conversely, in a <b>case where his right is inferior upon her entrance, his right is superior upon her exit. How so?</b> With regard to <b>produce that is attached to the ground,</b> if she married while owning such produce, <b>upon her entrance</b> it is <b>his,</b> in accordance with the opinion of the Rabbis, <b>and upon her exit,</b> when he divorces her, it is <b>hers,</b> as it is considered part of her property. <b>But</b> in the case of produce <b>that is detached from the ground, upon her entrance</b> it is <b>hers, and</b> if such produce is detached before their divorce, <b>upon her exit</b> it is <b>his,</b> as he was already entitled to all the produce of her property.
+If <b>elderly slaves or maidservants were bequeathed to her, they are sold and land is acquired with them, and</b> the husband <b>consumes the produce</b> of the land. <b>Rabban Shimon ben Gamliel says: She</b> need <b>not sell</b> these slaves and maidservants, <b>because they are assets of her paternal family,</b> and it would be shameful to the family if they were sold to others. Likewise, if <b>old olive</b> trees <b>or grapevines were bequeathed to her, they are sold and land is acquired with them, and he consumes the produce. Rabbi Yehuda says: She</b> need <b>not sell</b> them, <b>because they are assets of her paternal family.</b> With regard to <b>one who pays expenditures for his wife’s property</b> in an effort to improve it, if <b>he paid a large</b> amount in expenditures <b>and ate</b> only <b>a small</b> amount of produce before he divorced her, or if he paid <b>a small</b> amount in expenditures <b>and ate a large</b> quantity of produce, <b>that which he spent he has spent, and that which he ate he has eaten.</b> Therefore, none of it need be returned. However, if he <b>paid</b> expenditures for the property <b>and did not eat</b> any part of it, <b>he takes an oath</b> with regard to <b>how much he paid and</b> then <b>takes</b> his expenditures. 
+When a married man dies childless, his brother, the <i>yavam</i>, is obligated to perform levirate marriage or release the widow, the <i>yevama</i>, through a ceremony known as <i>ḥalitza</i>. With regard to <b>a widow waiting for her <i>yavam</i> who</b> had <b>property bequeathed to her, Beit Shammai and Beit Hillel agree that she may sell or give</b> this property away, <b>and</b> the transaction is <b>valid.</b> If this woman <b>died, what should they do with her marriage contract and with the property that comes and goes with her,</b> i.e., her usufruct property? <b>Beit Shammai say:</b> Since she was not yet remarried, <b>the husband’s heirs,</b> such as his brothers or father, <b>divide</b> the property <b>with</b> her <b>father’s heirs. And Beit Hillel say: The property</b> retains <b>its</b> previous ownership <b>status, and</b> therefore the <b>marriage contract</b> is <b>in the possession of the husband’s heirs,</b> as they are responsible for its payment. As for the <b>property that comes and goes with her,</b> it is <b>in the possession of the heirs of the</b> woman’s <b>father,</b> as it belongs to the woman.
+If <b>his</b> deceased <b>brother left money</b> as part of his estate, <b>land</b> to be used as a lien on her marriage contract <b>is acquired with it, and</b> the <i>yavam</i> <b>consumes the produce.</b> Similarly, if the deceased brother left <b>produce that is detached from the ground, land is acquired with it and</b> the <i>yavam</i> <b>consumes the produce.</b> If he left behind produce <b>that is attached to the ground, Rabbi Meir says: One evaluates</b> the properties to determine <b>how much they are worth with</b> the <b>produce, and how much they are worth without</b> the <b>produce. And</b> as for <b>the surplus,</b> which is the value of the produce, <b>land is acquired with it and</b> the <i>yavam</i> <b>consumes the produce.</b> <b>And the Rabbis say: Produce that is attached to the ground</b> is <b>his.</b> Therefore, it is not used in the purchase of land, but the <i>yavam</i> may eat it. As for the produce <b>that is detached from the ground,</b> which is not mortgaged to her marriage contract, <b>whoever</b> takes possession <b>first has acquired it.</b> If the <i>yavam</i> takes possession of the property <b>first,</b> he <b>has acquired</b> it and may use it as he wishes, but if <b>she</b> is <b>first, land is acquired with it and he consumes the produce.</b> After the <i>yavam</i> has <b>married her, her</b> legal status is <b>that of his wife in every sense, except that</b> the responsibility for payment of <b>her marriage contract</b> is carried out <b>through</b> mortgaging <b>the property of her first husband,</b> not that of the <i>yavam</i>.
+Therefore, the <i>yavam</i> <b>may not say to her: Your marriage contract is placed on the table.</b> He may not set aside a designated sum of money for this payment. <b>Rather, all</b> of the first husband’s <b>property is mortgaged for her marriage contract</b> as long as he has not divorced her. <b>And similarly,</b> in general <b>a man may not say to his wife: Your marriage contract is placed on the table. Rather, all his property is mortgaged for her marriage contract.</b> If the <i>yavam</i> <b>divorced her</b> after performing levirate marriage, <b>she has only her marriage contract,</b> as she does not retain any rights to the rest of her first husband’s property. If he subsequently <b>remarried her, she is like all women, and she has nothing but her marriage contract.</b> In this case, the property of her first husband is no longer pledged for the payment of her marriage contract.
+
+Chapter 9
+
+<b>One who writes for his wife</b> in a document the declaration: <b>I have no legal</b> dealings <b>or involvement with your property,</b> thereby relinquishing his rights to her possessions, <b>may</b> nevertheless <b>consume the produce</b> of her property <b>in her lifetime. And if she dies</b> before him, <b>he inherits</b> from <b>her. If</b> this is <b>so,</b> if he still retains his rights, <b>why</b> would he <b>write for her: I have no legal</b> dealings <b>or involvement with your property?</b> The result of this declaration is <b>that if she sold or gave</b> away her property, the transaction is <b>binding,</b> and he cannot claim it. If <b>he writes for her: I have no legal</b> dealings <b>or involvement with your property or with its produce, he may not consume the produce</b> of her property <b>during her lifetime, but if she dies he</b> still retains the right to <b>inherit</b> from <b>her. Rabbi Yehuda says: He always consumes the produce of the produce.</b> Although he has waived his rights to consume the produce itself, it becomes her usufruct property, whose yield belongs to him. He remains entitled to the produce of the produce <b>until he writes for her: I have no legal</b> dealings <b>or involvement with your property, or with its produce, or with the produce of its produce forever.</b> If <b>he writes for her: I have no legal</b> dealings <b>or involvement with your property or with its produce, or with the produce of its produce, in your lifetime and after your death, he may not consume the produce</b> of her property <b>in her lifetime. And if she dies, he does not inherit</b> from <b>her. Rabban Shimon ben Gamliel says: If she dies, he does inherit</b> from <b>her, because</b> he <b>stipulates counter to that which is written in the Torah.</b> According to Rabban Shimon ben Gamliel, a husband inherits from his wife by Torah law, <b>and whoever stipulates counter to that which is written in the Torah, his stipulation is void.</b>
+With regard to <b>one who died and left</b> behind <b>a wife, and a creditor</b> to whom he owed money, <b>and heirs,</b> all of whom claim payment from his property, <b>and he had a deposit or a loan in the possession of others, Rabbi Tarfon says:</b> The deposit or the loan <b>will be given to the weakest</b> one <b>of them,</b> i.e., the one most in need of the money. <b>Rabbi Akiva says: One is not merciful in judgment.</b> If the <i>halakha</i> is that it belongs to one party, one follows the <i>halakha</i> and leaves aside considerations of mercy. <b>Rather,</b> the <i>halakha</i> is that the money <b>will be given to the heirs, as all</b> people who wish to exact payment from orphans <b>require an oath</b> before they collect their debt, <b>but the heirs do not require an oath.</b> They therefore have a more absolute right than the others to their father’s property.
+If the deceased <b>left</b> behind <b>produce</b> that was <b>detached from the ground, whoever first</b> took possession <b>of them</b> as compensation for what was owed, whether the creditor, the wife, or the heirs, <b>acquired</b> the produce. If the <b>wife acquired</b> this produce and it was worth <b>more than</b> the payment of <b>her marriage contract, or the creditor</b> acquired this produce and it was worth <b>more than</b> the value of <b>his debt,</b> what should be done with <b>the surplus? Rabbi Tarfon says:</b> It <b>will be given to the weakest</b> one <b>of them,</b> either the creditor or the wife, depending on the circumstances. <b>Rabbi Akiva says: One is not merciful in judgment. Rather, it will be given to the heirs, as all</b> people who wish to exact payment from orphans <b>require an oath</b> before they collect their debt, <b>but the heirs do not require an oath.</b>
+If there is <b>one who establishes his wife</b> as a <b>storekeeper</b> in his store, <b>or</b> if <b>he appointed her</b> as a <b>steward</b> to handle his property and workers, <b>this</b> one, i.e., the husband, can <b>administer an oath to her,</b> having her state that she did not appropriate any of his possessions, <b>whenever he wants. Rabbi Eliezer says:</b> He can administer an oath <b>even with regard to</b> the products of <b>her spindle and for her dough,</b> which are matters related to the household, and not her function as a storekeeper.
+If <b>one wrote to</b> his wife in the marriage contract: <b>I do not have</b> the right to administer <b>a vow or an oath upon you,</b> he <b>cannot administer an oath to her.However, he can administer an oath to her heirs, and to those who come on her authority,</b> either as her representatives or because they purchased her marriage contract. If the husband wrote: <b>I do not have</b> the right to administer <b>a vow or an oath upon you, or upon your heirs, or upon those who come on your authority,</b> he <b>cannot administer an oath</b> to <b>her; not to her, nor her heirs, nor those who come on her authority. But</b> the husband’s <b>heirs can administer an oath to her, and to her heirs, and to those who come on her authority.</b> If he wrote: <b>Neither I, nor my heirs, nor those who come on my authority have</b> the right to administer <b>a vow or an oath upon you, or upon your heirs, or upon those who come on your authority,</b> he <b>cannot administer an oath</b> to <b>her</b> or to them; <b>not he, nor his heirs, nor those who come on his authority</b> may administer an oath, <b>not to her, nor</b> to <b>her heirs, nor</b> to <b>those who come on her authority.</b>
+If a woman who was exempted from an oath by her husband <b>went from her husband’s grave,</b> immediately after her husband’s death, <b>to her father’s house,</b> without handling her late husband’s property, <b>or</b> in a case <b>where she returned to her father-in-law’s house and did not become a steward</b> over the property at all throughout this period, then <b>the heirs cannot administer an oath to her</b> with regard to her actions in their father’s lifetime, as the husband exempted her from an oath to the heirs. <b>And if she became a steward, the heirs may administer an oath to her about the future,</b> i.e., anything she did with the property after the death of her husband, <b>but they cannot administer an oath to her with regard to what</b> took place <b>in the past,</b> during her husband’s lifetime.
+A woman <b>who vitiates her marriage contract</b> by acknowledging that she has received partial payment <b>can collect</b> the rest of her marriage contract <b>only by</b> means of <b>an oath.</b> Similarly, if <b>one witness testifies that</b> her marriage contract <b>is paid, she can collect</b> it <b>only by</b> means of <b>an oath.</b>In any case where she seeks to claim her marriage contract <b>from the property of orphans, or from liened property</b> that has been sold to a third party, <b>or when not in</b> her husband’s <b>presence,</b> she <b>can collect</b> it <b>only by</b> means of <b>an oath.</b>
+The mishna elaborates: With regard to a woman <b>who vitiates her marriage contract, how so,</b> how does this situation arise? If <b>her marriage contract was a thousand dinars, and</b> her husband <b>said to her: You</b> already <b>received your marriage contract, and she says: I received only one hundred dinars,</b> she has made a partial admission and <b>can collect</b> her marriage contract <b>only</b> by means of <b>an oath.</b> If <b>one witness testifies that</b> her marriage contract <b>is paid, how so?</b> If <b>her marriage contract was a thousand dinars, and</b> her husband <b>said to her: You</b> already <b>received your marriage contract, and she says: I did not receive</b> payment, <b>and one witness testifies about</b> the marriage contract <b>that it is paid,</b> she <b>can collect</b> it <b>only by</b> means of <b>an oath.</b> <b>From liened property, how so?</b> If while they were married the husband <b>sold his property to others, and she</b> comes to <b>collect</b> her marriage contract <b>from the purchasers, she can collect</b> it <b>only by</b> means of <b>an oath.</b> She may seize property from the purchasers because her husband’s obligation undertaken in the marriage contract predates his obligation in the document of sale. <b>From the property of orphans, how so?</b> If the husband <b>died and left his property to orphans, and she</b> comes to <b>collect</b> her marriage contract <b>from the orphans,</b> she <b>can collect</b> it <b>only by</b> means of <b>an oath.</b> <b>Or when not in his presence, how so?</b> If <b>he went</b> to <b>a country overseas and</b> sent her a bill of divorce, so that <b>she collects</b> her marriage contract <b>when not in his presence,</b> she <b>can collect</b> it <b>only by</b> means of <b>an oath.</b> <b>Rabbi Shimon says: Whenever she claims</b> payment of <b>her marriage contract, the heirs administer an oath to her. And if she does not claim</b> payment of <b>her marriage contract, the heirs do not administer an oath to her.</b>
+In a case where a woman <b>produced a bill of divorce and it</b> was <b>unaccompanied by a marriage contract,</b> and she demands that her husband pay her marriage contract, <b>she collects</b> payment of <b>her marriage contract,</b> and he cannot claim that he already paid it. If she produced <b>a marriage contract, and it</b> was <b>unaccompanied by a bill of divorce,</b> and <b>she says: My bill of divorce was lost, and he says:</b> Just as your bill of divorce was lost, so too <b>my receipt</b> for the payment of your marriage contract <b>was lost; and likewise,</b> in a case of <b>a creditor who produced a promissory note</b> after the Sabbatical Year, <b>unaccompanied by a document that prevents the Sabbatical Year from forgiving an outstanding debt [<i>prosbol</i>],</b> and demanded payment of the debt, <b>these</b> debts <b>may not be collected.</b> <b>Rabban Shimon ben Gamliel says: From the</b> time of <b>danger and onward,</b> after the ruling authorities banned the performance of mitzvot, people would destroy a bill of divorce or a <i>prosbol</i> immediately after they were signed, <b>a woman collects</b> payment of <b>her marriage contract without a bill of divorce, and a creditor collects</b> debts owed to him <b>without a <i>prosbol</i>.</b> The assumption is that due to the circumstances these documents were written but were not preserved. If a woman had <b>two bills of divorce and two marriage contracts</b> as a result of her divorce and remarriage to the same man, the fact that she is in possession of these documents proves that she was never paid for her first marriage contract, and she <b>collects two marriage contracts.</b> If she was in possession of <b>two marriage contracts and</b> only <b>one bill of divorce; or</b> if she had one <b>marriage contract and two bills of divorce; or</b> if she had <b>a marriage contract, a bill of divorce, and</b> witnesses to her husband’s <b>death</b> after their remarriage, <b>she collects</b> payment of <b>only one marriage contract.</b> This is because there is a presumption <b>that one who divorces his wife and remarries her, remarries her with the intention</b> of using her <b>first marriage contract,</b> and she agrees that she collects payment of only the original document. This is the presumption, unless he wrote another marriage contract for her. In the case of <b>a minor who was married</b> off <b>by his father,</b> the wife’s <b>marriage contract</b> that the minor wrote <b>is valid</b> even after the husband comes of age. He cannot excuse himself by saying that it was drafted when he was a minor, <b>as</b> it is <b>on this condition,</b> the terms of this marriage contract, that <b>he maintained her</b> as his wife upon his maturity. Similarly, in the case of <b>a convert whose wife converted with him,</b> the <b>marriage contract</b> that she had as a gentile <b>is valid, for on this condition he maintained her</b> as his wife.
+
+Chapter 10
+
+In the case of <b>one who was married to two women and died, the first</b> woman he married <b>precedes the second</b> in collecting the payment specified in her marriage contract if there are insufficient funds to pay both, because her document is dated earlier. So too, if the wives died after their husband before they received payment for their marriage contracts, <b>the heirs of the first</b> wife <b>precede the heirs of the second</b> wife in collecting these payments. If <b>he married a first</b> woman <b>and she</b> subsequently <b>died,</b> and he then <b>married a second</b> woman <b>and he</b> subsequently <b>died, the second</b> wife <b>and her heirs precede the heirs of the first</b> wife. This is because the marriage contract of the second wife is considered a debt that the estate of the deceased is required to pay, whereas the claim of the heirs of the first wife is based on the stipulation in the marriage contract that male children inherit their mother’s marriage contract. Heirs receive their share of the estate only from property that remains after all debts have been settled.
+In the case of <b>one who was married to two women and</b> the women <b>died, and subsequently he died, and the orphans</b> of one of the wives <b>are</b> now <b>seeking</b> to collect the payment specified in <b>their mother’s marriage contract,</b> i.e., the marriage contract concerning male children, <b>but there is only enough</b> in the estate to pay the value of the <b>two marriage contracts,</b> the marriage contract concerning male children cannot be collected, and the sons <b>distribute</b> the estate <b>equally</b> among themselves according to the biblical laws of inheritance. If <b>there was a surplus of a dinar</b> left <b>there,</b> in the estate, beyond the value of the two marriage contracts, then <b>these</b> sons <b>collect their mother’s marriage contract and those</b> sons <b>collect their mother’s marriage contract,</b> and the remaining property valued at a dinar is divided equally among all the sons. <b>If the orphans</b> who are entitled to receive the marriage settlement of greater value <b>say: We inflate</b> the value of <b>our father’s property by a dinar,</b> i.e., we agree to evaluate the property we will receive for our mother’s marriage settlement at a value higher than the market value so that there will be a dinar left in the estate after the two marriage contracts have been paid, <b>so that they can collect their mother’s marriage contract,</b> the court does <b>not listen to them. Rather,</b> the value of <b>the property is appraised in court,</b> and the distribution of the estate is based on that evaluation.
+If <b>there was potential</b> inheritance <b>there,</b> meaning that there was no surplus of a dinar in the existing properties of the estate, but there was property that was expected to be paid to the estate and which would increase the overall value of the estate so that there would be a surplus of a dinar after the payment of the marriage contracts, these properties <b>are not</b> considered to be <b>in</b> the <b>possession</b> of the estate in determining the total value of the estate. <b>Rabbi Shimon says: Even if there is property that does not</b> serve as <b>guarantee</b> for a loan, i.e., movable property, there in the estate, <b>it does not</b> have <b>any</b> impact on the value of the estate. The marriage contracts concerning male children are not collected <b>unless there is property that</b> serves as <b>a guarantee,</b> i.e., land, <b>exceeding the</b> value of the <b>two marriage contracts</b> by at least one additional <b>dinar.</b>
+In the case of <b>one who was married</b> to <b>three women and died</b> and <b>the marriage contract of this</b> wife was for <b>one hundred dinars and</b> the marriage contract <b>of this</b> second wife was for <b>two hundred</b> dinars, <b>and</b> the marriage contract <b>of this</b> third wife was for <b>three hundred,</b> and all three contracts were issued on the same date so that none of the wives has precedence over any of the others, <b>and</b> the total value of the estate is <b>only one hundred dinars,</b> the wives <b>divide</b> the estate <b>equally.</b> If <b>there were two hundred</b> dinars in the estate, the one whose marriage contract was <b>for one hundred dinars takes fifty</b> dinars, while those whose contracts were <b>for two hundred and three hundred</b> dinars take <b>three</b> dinars <b>of gold each,</b> which are the equivalent of seventy-five silver dinars. If <b>there were three hundred</b> dinars in the estate, the one whose marriage contract was <b>for one hundred</b> dinars <b>takes fifty</b> dinars, the one whose contract was <b>for two hundred</b> dinars <b>takes one hundred</b> dinars, <b>and the one whose</b> contract was <b>for three hundred</b> dinars takes <b>six</b> dinars <b>of gold,</b> the equivalent of one hundred and fifty silver dinars. <b>Similarly, three</b> individuals <b>who deposited</b> money <b>into a purse,</b> i.e., invested different amounts of money into a joint business venture: If they <b>incurred a loss or earned a profit,</b> and now choose to dissolve the partnership, <b>they divide</b> the assets <b>in this manner,</b> i.e., based upon the amount that each of them initially invested in the partnership.
+In the case of <b>one who was married</b> to <b>four women and died, the</b> woman he married <b>first precedes the</b> woman he married <b>second</b> in claiming her marriage contract, <b>the second</b> precedes <b>the third, and the third</b> precedes <b>the fourth. And</b> the <b>first</b> wife <b>takes an oath to the second</b> that she has taken nothing from the jointly owned properties of the estate in an unlawful manner, <b>and</b> the <b>second</b> takes an oath <b>to the third, and</b> the <b>third to the fourth. The fourth</b> wife <b>is paid</b> her share <b>without</b> having to take <b>an oath. Ben Nanas says: Should she gain</b> this advantage merely <b>because she is last?</b> After all, she too is being paid from property that would otherwise go to the orphans. Rather, <b>she too is not paid without an oath.</b> However, <b>if all of</b> the marriage contracts <b>were issued on the same day, whichever</b> wife’s marriage contract <b>precedes</b> that of <b>another, even by a single hour, has acquired</b> the right to be paid first. <b>And so,</b> the practice <b>in Jerusalem</b> was that <b>they would write the hours</b> when the documents had been signed on the documents, in order to enable the document holder to demonstrate that his or her document preceded that of another. If <b>all</b> the contracts <b>were issued in the same hour and there is only one hundred dinars</b> from which to pay all of them, all of the women <b>divide</b> the money <b>equally.</b>
+In a case of <b>one who was married</b> to <b>two women and sold his field, and the</b> wife whom he married <b>first wrote to the purchaser: I do not have</b> any <b>legal</b> dealings <b>or involvement with you,</b> then <b>the second</b> wife, who did not relinquish her claim to repossess this property, <b>may appropriate</b> the field <b>from the purchaser</b> as payment of her marriage contract. This is because the property was liened for the payment of her marriage contract before it was sold to this purchaser. Then, <b>the first</b> wife can appropriate the field <b>from the second</b> as payment for her marriage contract, since her marriage contract predates that of the second wife. <b>The purchaser</b> can then appropriate the field <b>from the first</b> wife, due to the fact that she relinquished her rights vis-à-vis the purchaser. They <b>continue</b> to do so according to this <b>cycle [<i>ḥalila</i>] until they</b> agree on a <b>compromise between them. And so too,</b> with regard to <b>a creditor, and so too,</b> with regard to <b>a female creditor.</b>
+
+Chapter 11
+
+<b>A widow is sustained from the property of orphans. Her earnings belong to them, and they are not obligated</b> to see <b>to her burial. Her heirs,</b> who <b>inherit her marriage contract, are obligated</b> to see <b>to her burial.</b>
+<b>A widow, whether</b> widowed <b>from betrothal or from marriage, sells</b> her husband’s property <b>when not in court.</b> <b>Rabbi Shimon says:</b> A widow <b>from marriage sells when not in court,</b> but a widow <b>from betrothal may sell only in court, because she does not receive sustenance</b> from her husband’s property. She receives only her marriage contract, <b>and anyone who does not receive sustenance may sell only in court.</b>
+If a woman <b>sold all or part of her marriage contract,</b> or if <b>she mortgaged all or part of her marriage contract,</b> or if <b>she gave</b> away as a gift <b>all or part of her marriage contract to another,</b> then <b>she sells the remainder only in court. And the Rabbis say: She sells even four or five times,</b> and she is not obligated to sell everything at one time. <b>And</b> despite selling several times, she <b>sells for</b> her <b>sustenance</b> even <b>when not in court, and she writes</b> in the bill of sale: <b>I sold</b> this <b>for</b> my <b>sustenance.And a divorcée,</b> who does not receive sustenance, <b>sells only in court.</b>
+In the case of <b>a widow whose marriage contract was</b> worth <b>two hundred</b> dinars <b>and she sold</b> property that was <b>worth one hundred dinars for two hundred</b> dinars, <b>or</b> if she sold property <b>worth two hundred</b> dinars <b>for one hundred dinars, she has received</b> payment of <b>her marriage contract</b> and can demand nothing more. If <b>her marriage contract was</b> worth <b>one hundred dinars and she sold</b> property <b>worth one hundred dinars and a dinar for one hundred dinars, the sale is void</b> because she sold property that did not belong to her. <b>Even</b> if <b>she says: I will return</b> the additional <b>dinar to the heirs,</b> the <b>sale is</b> nevertheless <b>void.</b> <b>Rabban Shimon ben Gamliel says: Actually, the sale is valid.</b> It is not considered an invalid sale <b>until there is</b> an error so extreme that had there been no mistake, <b>there would have remained in the field an area required for sowing nine <i>kav</i> of seed,</b> the smallest area of land worth working. In that case, the orphans can reasonably claim that they are unwilling to give up on the land that belongs to them. However, if the error is less than this, it is enough if she returns the remainder to the orphans. <b>And</b> in the case of <b>a garden,</b> the sale is void if, had there been no error, there would have remained <b>an area required for sowing a half-<i>kav</i> of seed,</b> as this is the smallest size of garden worth working. <b>Or, according to the statement of Rabbi Akiva, an area required for sowing a quarter-<i>kav</i> of seed.</b> If <b>her marriage contract was</b> worth <b>four hundred dinars, and she sold</b> property <b>to this</b> one <b>for one hundred dinars, and</b> she sold property <b>to that</b> one <b>for one hundred dinars,</b> and again to a third one, <b>and</b> she sold property <b>to the last one worth one hundred dinars and a dinar for</b> only <b>one hundred dinars,</b> the sale <b>of the last</b> property <b>is void,</b> as the price she charged was below the market value. <b>And all of the others, their sale is valid,</b> as they were sold for the correct price.
+The <i>halakha</i> with regard to <b>the assessment of the judges</b> of the value of a piece of property in order to sell it is as follows: <b>Where they decreased</b> the price by <b>one-sixth</b> of its market value <b>or added one-sixth</b> to its market value, <b>their sale is void.</b> <b>Rabban Shimon ben Gamliel says: Their sale is valid. If</b> it were <b>so</b> that the sale is void, then <b>what advantage</b> is there to <b>the power of the court</b> over an ordinary person? <b>However, if they made a document of inspection,</b> i.e., an announcement that people should come to inspect the field and bid on the property, then <b>even if they sold</b> property <b>worth one hundred dinars for two hundred</b> dinars, <b>or</b> sold property <b>worth two hundred</b> dinars <b>for one hundred dinars, their sale is valid,</b> as the transaction was agreed upon and done publicly.
+An orphan girl who was married off by her mother or brother before reaching the age of majority may refuse to continue living with her husband upon reaching the age of majority, thereby retroactively annulling their marriage. In the case of <b>one who refuses</b> to continue living with her husband in this manner; and in the case of a woman who is <b>a secondary</b> forbidden <b>relative</b> by rabbinic law; <b>and</b> in the case of <b>a sexually underdeveloped woman [<i>ailonit</i>],</b> who is incapable of bearing children, each of these women <b>is not entitled to</b> payment of <b>a marriage contract; and</b> they are <b>not</b> entitled to remuneration for the <b>produce</b> that the husband consumed; <b>and</b> they are <b>not</b> entitled to <b>sustenance; and</b> they are <b>not</b> entitled to their <b>worn clothes</b> that were brought in to the marriage as part of their dowry and became worn out during the marriage. <b>If, from the start, he married her with the understanding</b> that she is <b>an <i>ailonit</i>,</b> then <b>she is entitled to</b> payment of <b>a marriage contract.</b> In the case of <b>a widow</b> who married <b>a High Priest;</b> or <b>a divorcée or a <i>yevama</i> who performed <i>ḥalitza</i></b> and later married <b>a common priest;</b> or <b>a daughter born from an incestuous or adulterous relationship [<i>mamzeret</i>]</b> who married an Israelite; <b>or a Gibeonite woman</b> who married <b>an Israelite;</b> or <b>a Jewish woman</b> who married <b>a Gibeonite or a <i>mamzer</i>,</b> although each of these unions is prohibited by Torah law, the woman is still <b>entitled to</b> payment of <b>a marriage contract.</b>
+
+Chapter 12
+
+<b>One who marries a woman, and she stipulated with him that he would sustain her daughter</b> from another man for <b>five years, is obligated to sustain her</b> daughter for <b>five years.</b> If, in the course of those five years they were divorced and the woman <b>was married to another</b> man, <b>and she stipulated with him that he would sustain her daughter</b> for <b>five years, he</b> too <b>is obligated to sustain her</b> for <b>five years. The first</b> husband <b>may not say: When she comes to me, I will sustain her. Rather, he brings her sustenance to her, to the place where her mother</b> lives. <b>And likewise, both of them may not</b> jointly <b>say: We will sustain</b> the girl <b>as one</b> in a partnership. <b>Rather, one sustains her,</b> providing her with food, while <b>the other gives her the monetary</b> value <b>of the sustenance.</b>
+If the daughter <b>was married</b> during this period, her <b>husband provides her</b> with the <b>sustenance</b> customarily provided by a husband for his wife, <b>and</b> the two men obligated to sustain her due to agreements with her mother <b>provide her with the monetary value of the sustenance.</b> If the two husbands of the mother <b>died, their daughters are sustained from unsold property, and she,</b> their wife’s daughter, whom they agreed to sustain, <b>is sustained</b> even <b>from liened property</b> that was sold. This is <b>due to</b> the fact <b>that her</b> legal status is <b>like</b> that of <b>a creditor,</b> given that he is contractually obligated to support her. <b>The perspicacious</b> ones <b>would write</b> an explicit stipulation into the agreement: I agree <b>on the condition that I will sustain your daughter for five years</b> only <b>as long as you are with me.</b> Then they would not be obligated to sustain a girl who is not their daughter when they are no longer married to the girl’s mother.
+In the case of <b>a widow who said: I do not want to move from my husband’s house,</b> but instead I wish to remain there, <b>the heirs are not able to say to her: Go to your father’s house and we will sustain you. Rather, they sustain her</b> in her husband’s house <b>and they give her living quarters befitting her dignity.</b> However, if <b>she said: I do not want to move from my father’s house,</b> and you should bring me my support there, <b>the heirs are able to say to her: If you are</b> living <b>with us, you</b> will <b>have sustenance</b> from us, <b>but if you are not</b> living <b>with us, you</b> will <b>not have sustenance</b> from us. <b>If she argued</b> that she does not wish to live in her deceased husband’s house <b>because she is young, and they,</b> the heirs, <b>are</b> also <b>young,</b> and it is improper for them to be living in the same house together, then <b>they sustain her and she</b> stays <b>in her father’s house.</b>
+<b>As long as</b> a widow <b>is</b> living <b>in the house of her father</b> and is being supported by her husband’s heirs, <b>she may always collect</b> payment of <b>her marriage contract,</b> even after many years. <b>As long as she is</b> living <b>in the house of her husband, she may collect</b> payment of <b>her marriage contract until twenty-five years</b> later, at which point she may no longer collect the payment. This is <b>because there is</b> enough time <b>in twenty-five years for her to do favors</b> and give to others, thereby spending the resources of the orphans, until what she has spent <b>equals</b> the value of <b>her marriage contract.</b> This is <b>the statement of Rabbi Meir, who said</b> it <b>in the name of Rabban Shimon ben Gamliel.</b> <b>And the Rabbis say</b> the opposite: <b>As long as she is</b> residing <b>in the house of her husband she may always collect</b> payment of <b>her marriage contract,</b> since during this time the heirs are caring for her and she is therefore embarrassed to sue them for payment of her marriage contract. However, <b>as long as she is in the house of her father she may collect</b> payment of <b>her marriage contract until twenty-five years</b> later, and if by then she has not sued for it, it is assumed that she has waived her rights to it. If <b>she died, her heirs mention her marriage contract</b> up <b>until twenty-five years</b> later.
+
+Chapter 13
+
+<b>There were two</b> prominent <b>judges</b> who issued <b>decrees in Jerusalem, Admon and Ḥanan ben Avishalom. Ḥanan states two matters</b> about which the Sages disagreed; <b>Admon states seven.</b> The mishna elaborates: With regard to the case of <b>one who went overseas and his wife is demanding sustenance,</b> claiming that her husband left her without funds and she is seeking a ruling that would provide for her from her husband’s property, <b>Ḥanan says:</b> <b>She takes an oath at the end</b> of their marriage, i.e., when she learns that her husband died. The oath is to the effect that he did not leave her any funds when he departed overseas, as she is claiming full payment of her marriage contract. <b>And she does not take an oath at the outset</b> of his trip overseas, when she demands support soon after his departure. <b>The sons of High Priests disagreed with</b> Ḥanan’s opinion <b>and said: She takes an oath</b> both <b>at the outset and at the end. Rabbi Dosa ben Harkinas said:</b> The <i>halakha</i> is <b>in accordance with their statement,</b> i.e., that of the sons of the High Priests. <b>Rabban Yoḥanan ben Zakkai said</b> that <b>Ḥanan spoke well: She takes an oath only at the end.</b>
+In the case of a husband <b>who went overseas, and someone arose and sustained his wife</b> in his absence, and upon the husband’s return the provider demands from him the money he spent on his wife, <b>Ḥanan says:</b> He has <b>lost his money,</b> i.e., the husband is not obligated to repay him, as the provider acted of his own free will and was not instructed to do so by the husband. <b>The sons of High Priests disagreed</b> with Ḥanan’s opinion <b>and said:</b> The man <b>swears how much he spent</b> on behalf of the woman, <b>and he takes</b> that sum from the husband. <b>Rabbi Dosa ben Harkinas said</b> that the <i>halakha</i> is <b>in accordance with their statement. Rabbi Yoḥanan ben Zakkai said: Ḥanan spoke well</b> in this case, as this man is like one who <b>placed his money on the horn of a deer</b> in midflight, i.e., he has no reasonable expectation of reimbursement.
+<b>Admon states</b> a dissenting opinion to that of the Rabbis in <b>seven</b> cases. The mishna elaborates: With regard to <b>one who died and left</b> behind both <b>sons and daughters, when the estate is large the sons inherit</b> the property <b>and the daughters are provided with sustenance</b> from it. <b>And with regard to a small estate,</b> which is insufficient to provide for both the sons and the daughters, <b>the daughters are provided with sustenance and the sons</b> have neither inheritance nor sustenance, and therefore, if they have no other means with which to support themselves, they must <b>go round</b> begging <b>at the doors. Admon says: Because I am a male,</b> will <b>I lose out? Rabban Gamliel said: I see</b> as correct <b>the statement of Admon.</b>
+The mishna cites another case involving a dispute between Admon and the Rabbis. With regard to <b>one who claims</b> that <b>another</b> owes him <b>jugs of oil, and</b> the other <b>admits to</b> the claim of <b>pitchers</b> but not the oil, <b>Admon says: Since he made a partial admission to the claim, he takes an oath</b> swearing that he owes only what he has admitted to and no more. <b>And the Rabbis say: The partial admission</b> in this case <b>is not of the same type as the claim,</b> as the claim specified oil and the admission referred to pitchers. <b>Rabban Gamliel said: I see</b> as correct <b>the statement of Admon.</b>
+The mishna states another case involving a ruling of Admon. With regard to one who promises and <b>apportions money for his son-in-law</b> as a dowry, <b>and he went bankrupt,</b> and he now claims that he does not have the money to fulfill his financial obligations, the betrothed woman can be left to <b>sit</b> unwed in her father’s house <b>until her head turns white.</b> If the groom does not wish to marry without a dowry he cannot be forced to do so, as the father failed to fulfill his promise. <b>Admon says</b> that <b>she can say: Had I apportioned</b> the money <b>myself</b> and broken my promise, I would agree to <b>sit until my head turns white.</b> However, <b>now that</b> my <b>father</b> was the one who <b>apportioned</b> the dowry, <b>what can I do? Either marry</b> me <b>or release</b> me by a bill of divorce. <b>Rabban Gamliel said: I see</b> as correct <b>the statement of Admon.</b>
+With regard to <b>one who contests</b> ownership <b>of a field,</b> claiming that a field under the control of someone else actually belongs to him, <b>and</b> the claimant himself <b>is signed as a witness on</b> the bill of sale to that other person, <b>Admon says:</b> His signature does not disprove his claim of ownership of the property, as it is possible that the claimant said to himself: <b>The second</b> person <b>is easier for me,</b> as I can reason with him, <b>but the first</b> owner, who sold the field to the current holder, <b>is more difficult</b> to deal with <b>than him.</b> The claimant might have been afraid to protest against the first one, who is perhaps violent, and therefore he was even willing to sign as a witness to transfer the field to the control of someone more amenable to his ensuing protest. <b>And the Rabbis say: He</b> has <b>lost his right</b> to contest ownership, as he signed a bill of sale that states that the field belongs to the present holder. If <b>he established</b> that field <b>as a marker for another</b> field, everyone agrees that <b>he</b> has <b>lost his right.</b> In other words, if the claimant wrote a document concerning another field and in that document he listed the first field as a boundary marker and described it as belonging to someone else, even Admon concedes that he has lost his right, as he had no reason to say it belonged to someone else other than his belief this was in fact the case.
+With regard to <b>one who went overseas and</b> in the meantime <b>the path</b> leading <b>to his field was lost,</b> e.g., the path he used to reach his land was taken over by the owner of the field through which it passed, so that its exact position is now unknown, <b>Admon says: Let him go</b> to his field <b>by the shortest</b> possible route. <b>And the Rabbis say: Let him buy himself a path</b> from an owner of a neighboring field at whatever price he can, even if it is <b>one hundred dinars [<i>maneh</i>], or let him fly through the air.</b>
+With regard to <b>one who produces a promissory note against another, and this</b> borrower <b>produced</b> a bill of sale dated after the promissory note that states <b>that</b> the lender <b>sold him a field</b> of his, <b>Admon says</b> that the borrower <b>can say: Were I</b> really <b>indebted to you, you should have collected your</b> loan <b>when you sold me the field,</b> and you would not have needed to sell it. <b>And the Rabbis say:</b> This is no proof, as it is possible that <b>this</b> lender <b>was perspicacious, as he sold</b> the borrower <b>the land</b> for a good reason, <b>because now he can take</b> the field as <b>collateral from him</b> in lieu of the outstanding loan.
+With regard to <b>two</b> people <b>who</b> each <b>produced a promissory note</b> of a monetary debt <b>against the other, Admon says:</b> The one holding the note with the later date can say to the first: <b>If I owed you</b> money, <b>how</b> is it that <b>you are borrowing from me?</b> You should have sued to collect your debt. This is proof that your document is a forgery. <b>And the Rabbis say: This one collects his promissory note, and that one collects his promissory note.</b>
+Eretz Yisrael is divided into <b>three</b> separate <b>lands</b> with regard <b>to marriage: Judea, Transjordan, and the Galilee.</b> If a man marries a woman in one of these lands he may <b>not remove</b> her <b>from</b> one <b>town to</b> another <b>town</b> in another of these lands or <b>from</b> one <b>city to</b> another <b>city,</b> i.e., he cannot compel her to move to another land. <b>However, in the same land one may remove her from</b> one <b>town to</b> another <b>town</b> or <b>from</b> one <b>city to</b> another <b>city.</b> <b>However,</b> even within the same land one may <b>not</b> force his wife to move <b>from a town to a city, nor from a city to a town.</b> The mishna adds: <b>One may remove</b> his wife <b>from a noxious residence to a pleasant residence,</b> even if it is in another land. <b>However,</b> one may <b>not</b> compel his wife to move <b>from a pleasant residence to a noxious residence. Rabban Shimon ben Gamliel says:</b> One may <b>also not</b> remove her <b>from a noxious residence to a pleasant residence, because a pleasant residence tests</b> the individual, i.e., one accustomed to certain environments can suffer even in more comfortable living quarters.
+<b>All</b> may force their family <b>to ascend to Eretz Yisrael,</b> i.e., one may compel his family and household to immigrate to Eretz Yisrael, <b>but all may not remove</b> others from Eretz Yisrael, as one may not coerce one’s family to leave. Likewise, <b>all</b> may force their family <b>to ascend to Jerusalem, and all may not,</b> i.e., no one may, <b>remove</b> them from Jerusalem. <b>Both men and women</b> may force the other spouse to immigrate to Eretz Yisrael or to move to Jerusalem. The mishna lists other halakhic distinctions between various geographic locations: If one <b>married a woman in Eretz Yisrael and divorced her in Eretz Yisrael,</b> and the currency of the sum in the marriage contract was not specified, <b>he gives her</b> the sum of her marriage contract <b>in the currency of Eretz Yisrael.</b> If one <b>married a woman in Eretz Yisrael and divorced her in Cappadocia,</b> where the currency holds greater value, <b>he gives her the currency of Eretz Yisrael.</b> If one <b>married a woman in Cappadocia and divorced her in Eretz Yisrael, he</b> likewise <b>gives her the currency of Eretz Yisrael. Rabban Shimon ben Gamliel says: He gives her the currency of Cappadocia.</b> Everyone agrees that if one <b>married a woman in Cappadocia and divorced her in Cappadocia, he gives her the currency of Cappadocia.</b>
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+Mishnah Ketubot
+משנה כתובות
+merged
+https://www.sefaria.org/Mishnah_Ketubot
+This file contains merged sections from the following text versions:
+-William Davidson Edition - English
+-https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1
+
+Mishnah Ketubot
+
+
+
+Chapter 1
+
+<b>A virgin is married on Wednesday and a widow on Thursday.</b> The reason for the former is <b>that twice a week courts convene in the towns, on Monday and Thursday,</b> so <b>that if</b> the husband <b>had a claim concerning</b> the bride’s <b>virginity</b> when consummating the marriage on Wednesday night, <b>he would go early</b> the next day <b>to court</b> and make his claim.
+With regard to <b>a virgin, her marriage contract is two hundred dinars, and</b> with regard to <b>a widow,</b> her marriage contract <b>is one hundred</b> dinars. With regard to <b>a virgin</b> who is <b>a widow, a divorcée, or a <i>ḥalutza</i></b> who achieved that status <b>from</b> a state of <b>betrothal,</b> before marriage and before consummation of the marriage, for all of these <b>their marriage contract is two hundred</b> dinars, <b>and they are subject</b> to <b>a claim concerning</b> their <b>virginity,</b> as their presumptive status of virginity is intact. With regard to <b>a female convert, or a captive woman, or a maidservant, who were ransomed</b> with regard to the captive, or <b>who converted</b> with regard to the convert, <b>or who were freed</b> with regard to the maidservant, when they were <b>less than three years and one day old, their marriage contract is two hundred</b> dinars, as their presumptive status is that of a virgin. Even if they were subject to intercourse when they were younger than that age, the hymen remains intact. <b>And they are</b> subject to <b>a claim</b> concerning their <b>virginity.</b>
+With regard to <b>an adult man who engaged in intercourse with a minor girl</b> less than three years old; <b>or a minor boy</b> less than nine years old <b>who engaged in intercourse with an adult woman; or a</b> woman who had her hymen <b>ruptured by wood</b> or any other foreign object, for all these women <b>their marriage contract is two hundred</b> dinars, as their legal status is that of a virgin. This is <b>the statement of Rabbi Meir. And the Rabbis say: The marriage contract</b> of a woman whose hymen was <b>ruptured by wood is one hundred dinars,</b> as physically, since her hymen is not intact, she is no longer a virgin.
+With regard to <b>a virgin</b> who is either a <b>widow,</b> a <b>divorcée, or a <i>ḥalutza</i></b> who achieved that status <b>from</b> a state of <b>marriage,</b> for all these women <b>their marriage contract is one hundred dinars,</b> <b>and they are not</b> subject to <b>a claim</b> concerning their <b>virginity.</b> Since they were married, even if they did not engage in intercourse with their husband, their presumptive status is that of non-virgins, and the second husband cannot claim that he was misled with regard to their status as virgins. And similarly, with regard to <b>a female convert, or a captive woman, or a maidservant, who were ransomed</b> with regard to the captive, or <b>who converted</b> with regard to the convert, <b>or who were freed</b> with regard to the maidservant, when they were <b>more than three years and one day old, their marriage contract is one hundred dinars and they are not</b> subject to <b>a claim</b> concerning their <b>virginity.</b> When they married, their presumptive status was that of a non-virgin.
+A man <b>who eats at</b> the house of <b>his father-in-law in Judea</b> after betrothal and <b>with-out witnesses</b> to attest to the fact that he was not alone with his betrothed <b>is unable to make a claim concerning virginity</b> after marriage <b>because</b> in accordance with the custom in Judea, the assumption is <b>that he secluded himself with her,</b> and the concern is that it was he who engaged in intercourse with her. For <b>both a widow</b> who is <b>an Israelite woman and a widow</b> who is the daughter <b>of priests, her marriage contract is one hundred dinars. A court of priests would collect</b> a marriage contract of <b>four hundred dinars for a virgin</b> daughter of a priest, twice the sum of the standard marriage contract for a virgin, <b>and the Sages did not reprimand them.</b>
+There is a case of one <b>who marries a woman and did not find her hymen</b> intact, and <b>she says: After you betrothed me I was raped, and his,</b> i.e., her husband’s, <b>field was inundated,</b> meaning that it is his misfortune that she is not a virgin, as she was raped after betrothal. <b>And he says: No; rather,</b> you were raped <b>before I betrothed you, and my transaction was a mistaken transaction. Rabban Gamliel and Rabbi Eliezer say: She is deemed credible. Rabbi Yehoshua says:</b> It is <b>not</b> based on the statement emerging <b>from her mouth</b> that <b>we conduct our lives; rather, this</b> woman assumes <b>the presumptive status of one who engaged in intercourse when she was not yet betrothed and she misled him, until she brings proof</b> supporting <b>her statement.</b>
+In a case where <b>she says: I</b> am one whose hymen was <b>ruptured by wood,</b> i.e., she admits that her hymen is not intact but claims that it was not ruptured through intercourse, <b>and</b> the groom <b>says: No; rather, you are</b> one who was <b>trampled by a man,</b> and your hymen was ruptured through intercourse, <b>Rabban Gamliel and Rabbi Eliezer say: She is deemed credible</b> and her claim is accepted because she certainly knows what actually happened. <b>Rabbi Yehoshua says:</b> It is <b>not</b> based on the statement emerging <b>from her mouth</b> that <b>we conduct our lives; rather, she</b> retains <b>the presumptive status of</b> one who <b>was trampled by a man, until she brings proof</b> supporting <b>her statement</b> that her hymen was ruptured by wood.
+If people <b>saw</b> a woman <b>speaking to one</b> man, but they did not recognize him, <b>and they said to her: What is the nature [<i>tivo</i>] of this man?</b> And she said to them: <b>He is a man</b> called <b>so-and-so and he is a priest; Rabban Gamliel and Rabbi Eliezer say: She is deemed credible, and Rabbi Yehoshua says:</b> It is <b>not</b> based on the statement emerging <b>from her mouth</b> that <b>we conduct our lives. Rather, she</b> assumes <b>the presumptive status of</b> one who <b>engaged in intercourse with a Gibeonite or with a <i>mamzer</i>,</b> men of flawed lineage who disqualify her from marrying a priest, <b>until she brings proof</b> supporting <b>her statement.</b>
+Similarly, <b>if</b> a single woman <b>was pregnant, and</b> people <b>said to her: What is the nature of this fetus?</b> And she says to them: <b>It is from a man</b> called <b>so-and-so and he is a priest; Rabban Gamliel and Rabbi Eliezer say: She is deemed credible, and Rabbi Yehoshua says:</b> It is <b>not</b> based on the statement emerging <b>from her mouth</b> that <b>we conduct our lives. Rather, she</b> assumes <b>the presumptive status of</b> one who <b>conceived from a Gibeonite or a <i>mamzer</i>, until she brings proof</b> supporting <b>her statement.</b>
+<b>Rabbi Yosei said:</b> There was <b>an incident involving a young girl who descended to fill</b> her jug with <b>water from the spring, and she was raped,</b> and the identity of the rapist was unknown. <b>Rabbi Yoḥanan ben Nuri said: If the majority of the people of the city marry</b> their daughters <b>to</b> members of the <b>priesthood, this young girl may be married to</b> a member of the priesthood.
+
+Chapter 2
+
+With regard to <b>a woman who was widowed or divorced,</b> and is now claiming payment of her marriage contract that is not before the court, and <b>she says: You married me</b> as <b>a virgin,</b> who is entitled to two hundred dinars, <b>and he says: No; rather, I married you</b> as <b>a widow,</b> who is entitled to one hundred dinars, then, <b>if there are witnesses that she went out</b> of her father’s house to her wedding <b>with a <i>hinnuma</i> or</b> with <b>her hair uncovered,</b> in a manner typical of virgins, payment of <b>her marriage contract is two hundred</b> dinars. <b>Rabbi Yoḥanan ben Beroka says: Even</b> testimony that there was <b>distribution of roasted grain,</b> which was customary at weddings of virgins, constitutes <b>proof</b> that she is a virgin.
+Several disputes between Rabban Gamliel and Rabbi Yehoshua were cited previously with regard to the credibility accorded to the respective claims of parties to a dispute. Based on one of those disputes, the <i>tanna</i> adds: <b>And Rabbi Yehoshua concedes in</b> a case where <b>one says to another: This field,</b> which is currently in my possession, <b>belonged to your father and I purchased it from him, that he is deemed credible,</b> and his entire claim is accepted. The court accepts not only his admission that it once belonged to the other’s father, but also his statement that he purchased it. This is so, <b>as the mouth that prohibited,</b> i.e., claimed that the field had belonged to the other’s father, <b>is the mouth that permitted,</b> i.e., claimed that he purchased the field. Even if he had not admitted that it had belonged to the other’s father, the field would have remained in his possession. Therefore, his claim is accepted. <b>However, if there are witnesses that the field belonged to his father, and</b> the one who has the field in his possession <b>says: I purchased it from him, he is not deemed credible</b> and his claim is rejected.
+With regard to <b>the witnesses who said</b> in their testimony to ratify their signatures in a document: We signed the document and <b>this is our handwriting; however, we were compelled</b> to sign, or <b>we were minors</b> when we signed, or <b>we were disqualified witnesses,</b> e.g., we are relatives of one of the parties, <b>they are deemed credible.</b> Since the document is ratified on the basis of their testimony, it is likewise invalidated on the basis of their testimony. <b>However, if there are</b> other <b>witnesses</b> who testify <b>that it is their handwriting, or if their handwriting emerges</b> on a document <b>from another place,</b> enabling confirmation of their signatures by comparing the two documents, then the witnesses who signed the document <b>are not deemed credible.</b> The document is not invalidated based on their testimony, because ratification of the document is not dependent on their testimony, as their signatures can be authenticated independently.
+If <b>this</b> witness whose name is signed on a document <b>says:</b> This is <b>my handwriting and this is the handwriting of my fellow</b> witness, <b>and that</b> witness <b>says: This is my handwriting and that is the handwriting of my fellow</b> witness, <b>these</b> witnesses <b>are deemed credible</b> and the document is ratified, as together they provide testimony authenticating both signatures. If <b>this</b> witness <b>says: This is my handwriting, and that</b> witness <b>says: This is my handwriting,</b> and neither testifies with regard to the signature of the other, <b>they must add another</b> witness <b>with them</b> who will authenticate the signatures of the two witnesses, as otherwise, each of the witnesses would be testifying with regard to half the sum in the document; this is <b>the statement of Rabbi</b> Yehuda HaNasi. <b>And the Rabbis say: They need not add another</b> witness <b>with them. Rather, a person is deemed credible to say: This is my handwriting.</b> The testimony of the two signatories about their own signatures is sufficient.
+With regard to <b>a woman who said: I was a married woman and</b> now <b>I am a divorcée, she is deemed credible</b> and permitted to remarry, <b>as the mouth that prohibited</b> and established that she was married <b>is the mouth that permitted,</b> and established that she is divorced. <b>However, if there are witnesses that she was a married woman, and she says: I am a divorcée, she is not deemed credible.</b> Similarly, with regard to a woman who <b>said: I was taken captive but I am pure,</b> as I was not raped in captivity, <b>she is deemed credible</b> and permitted to marry a priest, <b>as the mouth that prohibited</b> and established that she was taken captive <b>is the mouth that permitted</b> and established that she was not defiled. <b>But if there are witnesses that she was taken captive, and she says: I am pure, she is not deemed credible. And if witnesses came after she married, this</b> woman need <b>not leave</b> her husband.
+In a case where witnesses testify that there are <b>two women who were taken captive,</b> and <b>this</b> woman <b>says: I was taken captive but I am pure, and that</b> woman <b>says: I was taken captive but I am pure, they are not deemed credible. And when this</b> woman <b>testifies about that</b> woman that she is pure and vice versa, <b>they are deemed credible.</b>
+<b>And likewise,</b> with regard to <b>two men</b> whose lineage is unknown, and <b>this</b> man <b>says: I am a priest, and that</b> man <b>says: I am a priest, they are not deemed credible. And when this</b> man <b>testifies about that</b> man that he is a priest and vice versa, <b>they are deemed credible.</b>
+Rabbi Yehuda says: One does not elevate a man <b>to priesthood on the basis of one witness.</b> Two witnesses are required for that purpose. <b>Rabbi Elazar says: When</b> is that the ruling? In a case <b>where there are challengers</b> to his claim that he is a priest. <b>However,</b> in a case <b>where there are no challengers, one elevates</b> a man <b>to priesthood on the basis of one witness. Rabban Shimon ben Gamliel says in the name of Rabbi Shimon, son of the deputy</b> High Priest: <b>One elevates</b> a man <b>to priesthood on the basis of one witness.</b>
+In the case of <b>a woman who was imprisoned by gentiles due to a monetary</b> offense committed by her husband, once she is released after he pays his debt, <b>she is permitted to her husband,</b> even if he is a priest. There is no concern that they violated her because their objective is to coerce the husband to pay his debt in exchange for her release. Were they to abuse her, it is possible that he would be unwilling to pay. However, if a woman was imprisoned <b>due to a capital</b> offense and sentenced to death, once she is released <b>she is forbidden to her husband</b> even if he is not a priest due to the concern that perhaps her captors violated her, and she acquiesced to one of them. With regard to <b>a city that was conquered by</b> an army laying <b>siege, all the women</b> married to <b>priests located in</b> the city <b>are unfit</b> and forbidden to their husbands, due to the concern that they were raped. <b>And if they have witnesses, even</b> if the witness is <b>a slave, even</b> if the witness is <b>a maidservant,</b> both of whom are generally disqualified as witnesses, <b>they are deemed credible. And a person is not deemed credible</b> to establish his status <b>by his own</b> testimony. Therefore, a woman is not deemed credible to claim that she was not violated. <b>Rabbi Zekharya ben HaKatzav said:</b> I swear by <b>this abode</b> of the Divine Presence that my wife’s <b>hand did not move from my hand from the time that the gentiles entered Jerusalem until they left,</b> and I know for a fact that she was not defiled. The Sages <b>said to him: A person cannot testify about himself.</b> The legal status of one’s wife is like his own status in this regard. Therefore, your testimony is not accepted, and your wife is forbidden to you.
+<b>And these are deemed credible to testify in their majority</b> with regard to <b>what they saw in their minority. A person is deemed credible to say: This is my father’s handwriting, and</b> to say: <b>This is my teacher’s handwriting; and</b> to say: <b>This is my brother’s handwriting,</b> even though he never saw their handwriting after reaching majority. § Similarly, one is deemed credible to say: <b>I was reminded of</b> the wedding of <b>so-and-so, who went out with a <i>hinnuma</i>, or</b> with <b>her hair uncovered</b> in a manner typical of virgins, and therefore, her marriage contract is two hundred dinars; <b>and</b> to say <b>that so-and-so would leave school to immerse</b> in order <b>to partake of <i>teruma</i>, and that he would share</b> <i>teruma</i> <b>with us at the threshing floor</b> and therefore he is a priest. Similarly, one is deemed credible to say: <b>This place is a <i>beit haperas</i>,</b> a field with a grave that was plowed, scattering the bones, and rendering the field a place of uncertain ritual impurity; <b>and</b> to say: <b>Until here we would come on Shabbat</b> and thereby determine the Shabbat boundary. <b>However, a person is neither deemed credible to say: So-and-so had a path in this place;</b> nor to say: <b>So-and-so had</b> a tract of land where they would perform the ritual of <b>standing</b> and sitting <b>and</b> deliver <b>a eulogy in that place,</b> thereby attesting that the land belongs to that person. The reason he is not deemed credible in those cases is that full-fledged testimony is required to remove property from the possession of its presumptive owner.
+
+Chapter 3
+
+<b>These</b> are the cases of <b>young women for whom there is a fine</b> paid <b>to their</b> fathers by one who rapes them: <b>One who engages in intercourse with a <i>mamzeret</i>, or with a Gibeonite woman [<i>netina</i>],</b> who are given [<i>netunim</i>] to the service of the people and the altar (see Joshua 9:27), <b>or with a Samaritan woman [<i>kutit</i>].</b> In addition, the same applies to <b>one who engages in intercourse with a female convert, or with a captive woman, or with a maidservant,</b> provided <b>that</b> the captives <b>were ransomed,</b> or <b>that</b> the converts <b>converted, or that</b> the maidservants <b>were liberated</b> when they were <b>less than three years and one day old,</b> as only in that case do they maintain the presumptive status of a virgin. Similarly, <b>one who engages in intercourse with his sister,</b> i.e., he rapes her, <b>or with his father’s sister, or with his mother’s sister, or with his wife’s sister, or with his brother’s wife, or with his father’s brother’s wife</b> after they divorced, <b>or with a menstruating woman, there is a fine</b> paid. <b>Although there is <i>karet</i> for</b> engaging in relations with any of the women enumerated in this list, one is liable to pay the fine because <b>there is no court</b>-imposed <b>capital punishment.</b> In cases where there is a court-imposed death penalty, the rapist would be exempt from paying the fine.
+<b>And these</b> are the cases of young women <b>who do not</b> have <b>a fine</b> paid to their fathers when they are raped or seduced: <b>One who has intercourse with a convert or with a captive</b> woman <b>or with a</b> gentile <b>maidservant, who were redeemed, converted, or emancipated</b> when they were <b>more than three years and one day</b> old, as presumably they are no longer virgins. <b>Rabbi Yehuda says: A captive</b> woman <b>who was redeemed</b> remains <b>in her</b> state of <b>sanctity even though</b> she is <b>an adult,</b> as it cannot be stated that she certainly engaged in intercourse. The mishna resumes its list of the cases of young women who are not entitled to a fine when raped or seduced by the following men: In the case of <b>one who engages in intercourse with his daughter, with his daughter’s daughter, with his son’s daughter, with his wife’s daughter, with her son’s daughter,</b> or <b>with her daughter’s daughter; they do not</b> receive payment of <b>a fine.</b> That is <b>due to</b> the fact <b>that he is liable</b> to receive the <b>death</b> penalty, and <b>that their death</b> penalty is administered by <b>the court, and anyone who is liable</b> to receive the <b>death</b> penalty <b>does not pay money, as it is stated: “And yet no harm follow, he shall be punished”</b> (Exodus 21:22). This verse indicates that if a woman dies and the one who struck her is liable to receive the death penalty, he is exempt from payment.
+With regard to <b>a young woman who was betrothed and divorced,</b> and then raped, <b>Rabbi Yosei HaGelili says: She does not</b> receive payment of a <b>fine</b> for her rape. <b>Rabbi Akiva says: She</b> receives payment of a <b>fine</b> for her rape <b>and her fine</b> is paid <b>to herself,</b> not her father, as since she was betrothed and divorced she is no longer subject to her father’s authority.
+<b>The seducer gives</b> the father of his victim <b>three things, and the rapist</b> gives the father <b>four.</b> The mishna specifies: <b>The seducer gives</b> the father payments for <b>humiliation, degradation, and</b> the <b>fine. A rapist adds</b> an addition to <b>his</b> payments, <b>as he</b> also <b>gives</b> payment for the <b>pain. What</b> are the differences <b>between</b> the <i>halakha</i> of <b>a rapist and</b> that of <b>a seducer? The rapist gives</b> payment for <b>the pain, and the seducer does not give</b> payment for <b>the pain. The rapist gives</b> payment <b>immediately, and the seducer</b> does not pay those payments immediately but only <b>when he releases</b> her. <b>The rapist drinks from his vessel [<i>atzitzo</i>],</b> i.e., marries the woman he raped, perforce, <b>and the seducer, if he wishes to release</b> her, <b>he releases</b> her.
+The mishna clarifies: <b>How does</b> the rapist <b>drink from his vessel? Even if</b> the woman he raped <b>is lame, even if she is blind, and even if she is afflicted with boils,</b> he is obligated to marry her and may not divorce her. However, if <b>a matter of licentiousness is found in her,</b> e.g., if she committed adultery, <b>or if she is unfit to enter the Jewish people,</b> e.g., if she is a <i>mamzeret</i>, <b>he is not permitted to sustain her</b> as his wife, <b>as it is stated: “And to him she shall be as a wife”</b> (Deuteronomy 22:29), from which it is inferred that she must be <b>a woman who is</b> legally <b>suitable for him.</b>
+With regard to <b>an orphan who was betrothed and divorced, Rabbi Elazar says: One who rapes</b> her <b>is obligated</b> to pay the fine, as she is a virgin young woman, <b>and one who seduces her is exempt</b> from payment. Because she is an orphan, or because she was betrothed and divorced, she is independent, and by consenting to the seduction she forgoes her right to the fine.
+<b>What is humiliation?</b> How is the payment for humiliation during rape or seduction assessed? It is <b>all based on the one who humiliated and the one who was humiliated.</b> The price will vary depending on the lineage of the family of the rape victim and the nature of the attacker. How is her <b>degradation</b> assessed? <b>One considers her as though she were a maidservant sold in the marketplace,</b> and assesses <b>how much she was worth</b> beforehand <b>and how much she is</b> currently <b>worth,</b> after the rape or seduction. The sum of the <b>fine is equal for all people, and</b> the principle is: <b>Any</b> payment <b>that has a fixed</b> sum <b>by Torah law is equal for all people,</b> regardless of the lineage and the physical state of the attacker or the victim.
+<b>Any place where there is sale</b> by a father of his minor daughter as a Hebrew maidservant, <b>there is no fine</b> if she is raped. <b>And any place where there is a fine,</b> when a young woman is raped; <b>there is no sale</b> by the father. The Gemara specifies: <b>A minor is subject to sale</b> by her father, <b>and she is not entitled to a fine</b> if she is raped. <b>A young woman is entitled to a fine</b> if she is raped <b>and is not subject to sale. A grown woman is neither subject to sale nor entitled to a fine.</b>
+<b>One who says: I seduced the daughter of so-and-so, pays</b> compensation for <b>humiliation and degradation</b> based <b>on his own</b> admission, <b>but does not pay</b> the <b>fine.</b> Similarly, <b>one who says: I stole, pays the principal,</b> the value of the stolen goods, <b>based on his own</b> admission, <b>but does not pay</b> the <b>double payment and</b> the <b>payment four and five</b> times the principal for the slaughter or sale of the sheep or ox that he stole. Likewise if he confessed: <b>My ox killed so-and-so, or:</b> My ox killed <b>an ox</b> belonging to <b>so-and-so, this</b> owner <b>pays</b> based <b>on his own</b> admission. However, if he said: <b>My ox killed a slave</b> belonging to <b>so-and-so, he does not pay</b> based <b>on his own</b> admission as that payment is a fine. <b>This is the principle: Anyone who pays more than what he damaged,</b> the payments are fines and therefore <b>he does not pay</b> based <b>on his own</b> admission. He pays only based on the testimony of others.
+
+Chapter 4
+
+In the case of <b>a young woman who was seduced,</b> the compensation for <b>her humiliation and her degradation and her fine</b> belong <b>to her father. And</b> the same applies to the compensation for <b>pain in</b> the case of a woman who was <b>raped.</b> If the young woman <b>stood trial</b> against the seducer or rapist <b>before the father died, these</b> payments belong <b>to her father,</b> as stated above. If <b>the father died</b> before he collected the money from the offender, the payments belong <b>to</b> her <b>brothers.</b> As the father’s heirs, they inherit the money to which he was entitled before he passed away. However, if <b>she did not manage to stand in judgment before the father died,</b> and she was subsequently awarded the money, the compensation belongs <b>to her,</b> as she is now under her own jurisdiction due to the fact that she no longer has a father. If <b>she stood trial before she reached majority,</b> the payments belong <b>to her father,</b> and if <b>the father died, they</b> belong <b>to</b> her <b>brothers,</b> who inherit the money notwithstanding the fact that she has become a grown woman since the trial. If <b>she did not manage to stand in judgment before she reached majority,</b> the money belongs <b>to her. Rabbi Shimon says:</b> Even <b>if</b> she stood trial in her father’s lifetime but <b>did not manage to collect</b> the payments <b>before the father died,</b> the brothers do not inherit this money, as it belongs <b>to her.</b> By contrast, with regard to <b>her earnings and</b> the lost <b>items</b> that <b>she</b> has <b>found, although she has not collected</b> them, e.g., she had yet to receive her wages, if <b>the father died they</b> belong <b>to</b> her <b>brothers.</b> These payments are considered the property of their father, as he was entitled to them before he passed away.
+<b>One who betroths his</b> minor <b>daughter</b> to a man, <b>and</b> the man subsequently <b>divorces her,</b> and her father then <b>betroths her</b> to another, <b>and she is widowed,</b> the payment specified in <b>her marriage contract,</b> even from her second husband, <b>is his,</b> i.e., it belongs to the father. However, if her father <b>married her</b> off <b>and</b> her husband <b>divorced her,</b> and her father then <b>married her</b> to another man <b>and she was widowed,</b> even the payment specified in <b>her marriage contract</b> from her first marriage <b>is hers. Rabbi Yehuda says</b> that the payment specified in <b>the first</b> marriage contract belongs <b>to</b> the <b>father. They said to him: If</b> it <b>was after he married her</b> off, even the first time, <b>her father no</b> longer <b>has authority over her.</b>
+In the case of a female <b>convert whose daughter converted with her and</b> later, as a young woman, the daughter <b>engaged in licentious sexual relations</b> when she was betrothed, <b>she is</b> executed <b>by strangulation,</b> not stoning, the method of execution that would be employed had she been born Jewish. <b>She has neither</b> the <i>halakha</i> of being executed at the <b>entrance to</b> her <b>father’s house,</b> as in the case of a woman who was born Jewish who committed this crime, <b>nor</b> does she receive <b>one hundred <i>sela</i></b> if her husband defamed her by falsely claiming that she had committed adultery. The reason is that the verses state “Israel” (Deuteronomy 22:19, 21) with regard to these <i>halakhot</i>, indicating that these <i>halakhot</i> apply only to those born as Jews. However, if the daughter’s <b>conception occurred</b> when her mother <b>was not</b> yet <b>in</b> a state of <b>sanctity,</b> i.e., when she was still a gentile, <b>but her birth</b> took place when her mother was <b>in</b> a state of <b>sanctity,</b> as her mother converted during her pregnancy, <b>this</b> daughter is punishable <b>by stoning</b> if she committed adultery as a betrothed young woman. However, <b>she has neither</b> the <i>halakha</i> of being executed at the <b>entrance to</b> her <b>father’s house, nor</b> the right to <b>one hundred <i>sela</i></b> if it turns out that her husband defamed her. If <b>her conception and birth occurred</b> when her mother <b>was in</b> a state of <b>sanctity,</b> i.e., after she converted, <b>she is like a</b> regular <b>Jewish woman in all matters.</b> If a young woman who is betrothed commits adultery and <b>she has a father but does not have an entrance to</b> her <b>father’s house,</b> i.e., if her father does not possess a house of his own, or if <b>she has an entrance to</b> her <b>father’s house but does not have a father,</b> as he has passed away, <b>she is</b> nevertheless executed <b>via stoning, as</b> the requirement that she is to be executed at the <b>entrance to her father’s house is stated only for a mitzva</b> but it is not an indispensable requirement.
+<b>A father has authority</b> over <b>his daughter</b> with regard to <b>her betrothal through money, through</b> a marriage <b>document, or through intercourse.</b> Likewise, a father <b>is entitled to items she</b> has <b>found, and to her earnings, and to</b> effect <b>the nullification of her vows,</b> i.e., a father may nullify his daughter’s vows. <b>And he accepts her bill of divorce</b> on her behalf if she is divorced from betrothal before she becomes a grown woman. <b>And</b> although he inherits her property when she dies, e.g., property she inherited from her mother’s family, <b>he does not consume the produce</b> of her property <b>during her lifetime.</b> If the daughter <b>married, the husband has more</b> rights and obligations <b>than</b> her father had before the marriage, <b>as he consumes the produce</b> of her property <b>during her lifetime, and he is obligated</b> to provide <b>her sustenance, her redemption</b> if she is captured, <b>and her burial</b> upon her death. <b>Rabbi Yehuda says: Even the poorest</b> man <b>of the Jewish people may not</b> provide <b>fewer than two flutes and a lamenting woman,</b> which it was customary to hire for a funeral, as these too are included in the duties of burial.
+Even after she is betrothed, a daughter <b>is always under her father’s authority until she enters</b> her <b>husband’s authority in marriage</b> via the wedding canopy. If the father <b>delivered</b> his daughter <b>to the husband’s messengers</b> to bring her to her husband and the wedding canopy, once she has been handed over <b>she is under the husband’s authority.</b> However, if <b>the father went with the husband’s messengers, or if the father’s messengers went with the husband’s messengers, she is</b> still <b>under the father’s authority,</b> as he has not fully delivered her to the husband’s messengers. If her father sent her with his own messengers <b>and the father’s messengers delivered</b> the woman <b>to the husband’s messengers,</b> from that moment onwards <b>she is under</b> her <b>husband’s authority.</b>
+<b>A father is not obligated to</b> provide <b>his daughter’s sustenance. This exposition was expounded</b> by <b>Rabbi Elazar ben Azarya before the Sages in the vineyard of Yavne:</b> Since the Sages instituted that after the father’s death, <b>the sons inherit</b> the sum of money specified in their mother’s marriage contract, <b>and the daughters are sustained</b> from their father’s estate, these the two <i>halakhot</i> are equated: <b>Just as the sons inherit only after the father’s death,</b> not during his lifetime, <b>so too, the daughters are sustained</b> from his property <b>only after their father’s death.</b>
+If a husband <b>did not write a marriage contract for</b> his wife, <b>a virgin collects two hundred</b> dinars <b>and a widow one hundred dinars</b> upon divorce or the husband’s death, <b>because it is a stipulation of the court</b> that a wife is entitled to these amounts. If <b>he wrote</b> in <b>her</b> marriage contract that she is entitled to <b>a field worth one hundred dinars instead of</b> the <b>two hundred dinars</b> to which she is actually entitled, <b>and he did not</b> additionally <b>write for her: All property I have</b> shall serve as a <b>guarantee for</b> the payment of <b>your marriage contract,</b> he is nevertheless <b>obligated</b> to pay the full two hundred dinars; and he cannot say that she should take only a mortgaged field for payment of her marriage contract, <b>as it is a stipulation of the court</b> that all his property is held as surety for the entire sum.
+Similarly, if <b>he did not write for her</b> in the marriage contract: <b>If you are taken captive I will redeem you and restore you to me as a wife, and in</b> the case <b>of a priestess,</b> i.e., the wife of a priest, who is prohibited to return to her husband if she has intercourse with another man even if she is raped, if he did not write: <b>I will return you to your</b> native <b>province,</b> he is nevertheless <b>obligated</b> to do so, <b>as it is a stipulation of the court.</b>
+If a woman <b>was taken captive,</b> her husband is <b>obligated to redeem her. And if he said:</b> I <b>hereby</b> give my wife <b>her bill of divorce and</b> the payment of <b>her marriage contract, and let her redeem herself, he is not permitted</b> to do so, as he already obligated himself to redeem her when he wrote the marriage contract. If his wife <b>was struck</b> with illness, he is <b>obligated to heal her,</b> i.e., to pay for her medical expenses. In this case, however, if <b>he said:</b> I <b>hereby</b> give my wife <b>her bill of divorce and</b> the payment of <b>her marriage contract, and let her heal herself, he is permitted</b> to do so.
+If the husband <b>did not write for her</b> in her marriage contract: Any <b>male children you will have from me will inherit the money of your marriage contract in addition to their portion</b> of the inheritance <b>that</b> they receive together <b>with their brothers,</b> he <b>is</b> nevertheless <b>obligated</b> as though he had written it, <b>as it is a stipulation of the court</b> and therefore takes effect even if it is not explicitly stated. 
+Likewise, if he omitted from the marriage contract the sentence: Any <b>female children you will have from me will sit in my house and be sustained from my property until they are taken by men,</b> i.e., until they are married, he <b>is</b> nevertheless <b>obligated</b> as though he had written it, <b>as it</b> too <b>is a stipulation of the court.</b>
+Similarly, if he omitted from the marriage contract the clause: <b>You will sit in my house and be sustained from my property all the days you live</b> as <b>a widow in my house,</b> he <b>is</b> nevertheless <b>obligated</b> as though he had written it, <b>as it is a stipulation of the court.</b> The mishna comments: <b>The residents of Jerusalem would write in this manner,</b> that a widow may remain in her husband’s house throughout her widowhood, and <b>the residents of the Galilee would write</b> in this manner as well, <b>like the inhabitants of Jerusalem.</b> In contrast, <b>the residents of Judea would write: Until the heirs want to give you your marriage contract. Consequently, if the heirs wish, they may give her marriage contract to her and release her,</b> and she must find her own living arrangements and provide for herself.
+
+Chapter 5
+
+<b>Although they said</b> as a principle that <b>a virgin collects two hundred</b> dinars as payment for her marriage contract <b>and</b> that <b>a widow</b> collects <b>one hundred dinars, if</b> the husband <b>wishes to add even</b> an additional <b>ten thousand</b> dinars, <b>he may add</b> it. If <b>she is</b> then <b>widowed or divorced, whether from betrothal</b> or <b>whether from marriage, she collects the entire</b> amount, including the additional sum. <b>Rabbi Elazar ben Azarya says:</b> If she is widowed or divorced <b>from marriage, she collects the total</b> amount, but if she is widowed or divorced <b>from betrothal, a virgin collects two hundred</b> dinars <b>and a widow one hundred</b> dinars. This is <b>because he wrote</b> the additional amount <b>for her</b> in the marriage contract <b>only in order to marry her.</b> <b>Rabbi Yehuda says</b> a related <i>halakha</i> with regard to the marriage contract: <b>If he wishes, he may write for a virgin a document for two hundred</b> dinars as is fitting for her, <b>and she may</b> then <b>write</b> a receipt stating: <b>I received one hundred dinars from you.</b> Even though she has not actually received the money, the receipt serves as a means for her to waive half of the amount due to her for her marriage contract. According to Rabbi Yehuda, the financial commitment in the marriage contract is a right due to the wife, which she may waive if she chooses to do so. <b>And</b> similarly, <b>for a widow</b> he may write <b>one hundred dinars</b> in the contract <b>and she may write</b> a receipt stating: <b>I received from you fifty dinars.</b> However, <b>Rabbi Meir says:</b> It is prohibited to do this, as <b>anyone who reduces</b> the amount of the marriage contract to less than <b>than two hundred</b> dinars <b>for a virgin or one hundred dinars for a widow, this</b> marital relationship amounts to <b>licentious sexual relations</b> because it is as if he did not write any marriage contract at all.
+One <b>gives a virgin twelve months from</b> the time <b>the husband asked</b> to marry <b>her</b> after having betrothed her, in order <b>to prepare herself</b> with clothes and jewelry for the marriage. <b>And just as</b> one <b>gives a woman</b> this amount of time, <b>so too</b> does one <b>give a man</b> an equivalent period of time <b>to prepare himself,</b> as he too needs time to prepare for the marriage. <b>However, in</b> the case of <b>a widow,</b> who already has items available from her previous marriage, she is given only <b>thirty days</b> to prepare. If <b>the</b> appointed <b>time</b> for the wedding <b>arrived and they did not get married</b> due to some delay on the part of the husband, then the woman <b>may partake of his</b> food. <b>And</b> if her husband is a priest, <b>she may partake of <i>teruma</i>,</b> even if she is an Israelite woman. The <i>tanna’im</i> disagree about the permission granted to a priest to sustain his betrothed with <i>teruma</i> before she is married to him. <b>Rabbi Tarfon says: He may give her all</b> of her required sustenance from <b><i>teruma</i>.</b> During her periods of impurity, e.g., menstruation, when she cannot partake of <i>teruma</i>, she may sell the <i>teruma</i> to a priest and use the proceeds to buy non-sacred food. <b>Rabbi Akiva says:</b> He must give her <b>half</b> of her needs from <b>non-sacred</b> food <b>and half</b> may be from <b><i>teruma</i>,</b> so that she can eat from the non-sacred food when she is ritually impure.
+The mishna continues: A priest who is a <b><i>yavam</i>,</b> i.e., his brother died childless after betrothing a woman, <b>does not enable</b> his <i>yevama</i> <b>to partake of <i>teruma</i></b> by virtue of her relationship with him. <b>If she</b> had <b>completed six months</b> of the twelve-month wait for marriage <b>under the aegis of the husband,</b> and then he died, <b>and</b> she waited <b>six</b> more <b>months under the aegis of the <i>yavam</i>; or even</b> if she completed <b>all of</b> the necessary time <b>under the aegis of the husband except for one day</b> that she was <b>under the aegis of the <i>yavam</i>; or</b> if she completed <b>all of</b> the necessary time <b>under the aegis of the <i>yavam</i> except for one day</b> that she was <b>under the aegis of the husband,</b> she still <b>may not partake of <i>teruma</i>.</b> <b>This</b> set of rulings, concerning the permission granted a betrothed woman whose wedding date has arrived to partake of <i>teruma</i>, is in accordance with <b>the initial</b> version of the <b>mishna.</b> However, <b>a court</b> that convened <b>after them,</b> in a later generation, <b>said:</b> <b>A woman may not partake of <i>teruma</i> until she has</b> actually <b>entered the wedding canopy.</b>
+<b>If one consecrates his wife’s earnings,</b> meaning anything she produces, such as thread that she spins from wool, which, according to the Sages’ ordinance, belongs to her husband, <b>she may work and sustain</b> herself from her earnings, as the consecration is ineffective. However, there is a dispute with regard to <b>the surplus,</b> meaning any earnings she produces in excess of the amount she is required to produce for her husband. <b>Rabbi Meir says:</b> The surplus is <b>consecrated</b> property, and <b>Rabbi Yoḥanan the Cobbler says:</b> The surplus is also <b>non-sacred.</b>
+<b>And these are tasks that a wife</b> must <b>perform for her husband: She grinds</b> wheat into flour, <b>and bakes, and washes clothes, cooks, and nurses her child, makes</b> her husband’s <b>bed, and makes</b> thread <b>from wool</b> by spinning it. <b>If she brought him one maidservant,</b> i.e., brought the maidservant with her into the marriage, the maidservant will perform some of these tasks. Consequently, the wife <b>does not</b> need to <b>grind, and does not</b> need to <b>bake, and does not</b> need to <b>wash clothes.</b> If she brought him <b>two</b> maidservants, <b>she does not</b> need to <b>cook and does not</b> need to <b>nurse her child</b> if she does not want to, but instead may give the child to a wet nurse. If she brought him <b>three</b> maidservants, <b>she does not</b> need to <b>make his bed and does not</b> need to <b>make</b> thread <b>from wool.</b> If she brought him <b>four</b> maidservants, <b>she may sit in a chair [<i>katedra</i>]</b> like a queen and not do anything, as her maidservants do all of her work for her. <b>Rabbi Eliezer says: Even if she brought him a hundred maidservants, he can compel her to make</b> thread <b>from wool, since idleness leads to licentiousness.</b> Consequently, it is better for a woman to be doing some kind of work. <b>Rabban Shimon ben Gamliel says: Even one who vows</b> that <b>his wife</b> is prohibited <b>from doing</b> any <b>work must divorce</b> her <b>and give</b> her the payment for her <b>marriage contract, since idleness leads to idiocy.</b>
+With regard to <b>one who vows</b> that <b>his wife</b> may not derive benefit <b>from marital relations</b> with him, <b>Beit Shammai say:</b> He may maintain this situation for up to <b>two weeks,</b> but beyond that he must divorce her and give her the payment for her marriage contract. <b>Beit Hillel say:</b> He must divorce her if it continues beyond <b>one week.</b> Apropos the husband’s obligation to his wife regarding marital relations, the Gemara mentions other aspects of this issue: <b>Students may leave</b> their homes and travel in order <b>to learn Torah without</b> their wives’ <b>permission</b> for up to <b>thirty days,</b> and <b>laborers</b> may leave their homes without their wives’ permission for up to <b>one week. The set interval</b> defining the frequency of a husband’s conjugal obligation to his wife <b>stated in the Torah</b> (see Exodus 21:10), unless the couple stipulated otherwise, varies according to the man’s occupation and proximity to his home: <b>Men of leisure,</b> who do not work, must engage in marital relations <b>every day, laborers</b> must do so <b>twice a week, donkey drivers once a week, camel drivers once every thirty days,</b> and <b>sailors once every six months.</b> This is <b>the statement of Rabbi Eliezer.</b>
+A woman <b>who rebels against her husband</b> is fined; <b>her marriage contract is reduced</b> by <b>seven dinars</b> each <b>week. Rabbi Yehuda says: Seven half-dinars [<i>terapa’ikin</i>]</b> each week. <b>Until when does he reduce</b> her marriage contract? <b>Until</b> the reductions are <b>equivalent to her marriage contract,</b> i.e., until he no longer owes her any money, at which point he divorces her without any payment. <b>Rabbi Yosei says: He can always continue to deduct</b> from the sum, even beyond that which is owed to her due to her marriage contract, <b>so that if she will receive an inheritance from another source, he can collect</b> the extra amount <b>from her. And similarly,</b> if a man <b>rebels against his wife,</b> he is fined and an extra <b>three dinars a week are added to her marriage contract. Rabbi Yehuda says: Three <i>terapa’ikin</i>.</b>
+If someone <b>feeds his wife by means of a third party</b> serving as a trustee, while the husband himself is not living with her for some reason, he may <b>not</b> give <b>her less than two <i>kav</i></b> of <b>wheat or four <i>kav</i></b> of <b>barley</b> a week for her sustenance. <b>Rabbi Yosei said: Only Rabbi Yishmael, who was near Edom, allotted her barley. And he</b> must <b>give her half a <i>kav</i></b> of <b>legumes, and half a <i>log</i></b> of <b>oil, and a <i>kav</i></b> of <b>dried figs or</b> the weight of <b>a <i>maneh</i></b> of <b>fig cakes. And if he does not have</b> these fruits, <b>he</b> must <b>apportion</b> for her <b>a corresponding</b> amount of <b>fruit from elsewhere.</b> <b>And he</b> must <b>give her a bed, a soft mat, and</b> a hard <b>mat. And he</b> must <b>give her a cap for her head, and a belt for her waist, and</b> new <b>shoes from Festival to Festival,</b> i.e., he must buy her new shoes each Festival. <b>And</b> he must purchase <b>garments</b> for her with a value <b>of fifty dinars from year to year.</b> The mishna comments: <b>And he may not give her new</b> clothes, which tend to be thick and warm, <b>in the summer, nor worn</b> garments <b>in the rainy season,</b> as these are too thin and she will be cold. <b>Rather, he should give her clothes</b> at a value <b>of fifty dinars in the rainy season, and she covers herself with</b> these same <b>worn</b> garments <b>in the summer</b> as well. <b>And</b> the leftover, <b>worn</b> clothes belong <b>to her.</b>
+In addition to the above, <b>he</b> must <b>give her</b> another <b>silver <i>ma’a</i></b> coin <b>for</b> the rest of <b>her needs. And she eats with him from Shabbat evening to Shabbat evening.</b> Although he may provide for her sustenance via a third party throughout the week, on Shabbat evening she has the right to eat together with him. <b>And if he does not give her a silver <i>ma’a</i></b> coin <b>for her needs, her earnings</b> belong <b>to her.</b> <b>And what</b> is the fixed amount <b>that she</b> must <b>earn for him?</b> She must spin wool in the <b>weight</b> of <b>five <i>sela</i></b> of threads of the <b>warp in Judea, which are</b> equivalent to <b>ten <i>sela</i></b> according <b>to</b> the measurements of the <b>Galilee, or the weight</b> of <b>ten <i>sela</i></b> of the threads of the <b>woof,</b> which are easier to prepare, <b>in Judea, which are</b> equivalent to <b>twenty <i>sela</i></b> according <b>to</b> the measurements used in the <b>Galilee. And if she is nursing</b> at the time, the required amount <b>is reduced from her earnings and is added</b> to the sum she receives <b>for her sustenance. In what</b> case <b>is this statement,</b> i.e., all these amounts and measurements, <b>said? With</b> regard to <b>the poorest of Jews,</b> i.e., these are the minimum requirements. <b>However, in the case of</b> a financially <b>prominent man, all</b> the amounts are increased <b>according to his prominence.</b>
+
+Chapter 6
+
+A lost <b>object found by a wife and</b> the wife’s <b>earnings</b> belong <b>to her husband. And</b> with regard to <b>her inheritance,</b> the husband <b>enjoys the profits</b> of this property <b>in her lifetime.</b> If she is humiliated or injured, the perpetrator is liable to pay compensation for <b>her humiliation and her degradation,</b> as relevant. This payment belongs <b>to her.</b> <b>Rabbi Yehuda ben Beteira says: When</b> it is an injury <b>that</b> is <b>in a concealed</b> part of the woman’s body, <b>she</b> receives <b>two parts,</b> i.e., two-thirds, of the payment for humiliation and degradation, <b>and</b> the husband receives <b>one</b> part, i.e., one-third, as the injury affects him as well. <b>And when</b> it is an injury <b>that</b> is <b>in an exposed</b> part of her body, <b>he</b> receives <b>two parts,</b> as he suffers public humiliation due to her condition, <b>and she</b> receives <b>one</b> part. <b>His</b> payment <b>should be given</b> to him <b>immediately. And</b> with <b>her</b> portion, <b>land should be purchased with it, and he enjoys the profits</b> of that property.
+In the case of <b>one who pledges</b> to set aside a sum of <b>money for his son-in-law</b> as part of a dowry, <b>and his son-in-law dies</b> before receiving the money, the terms of the dowry do not transfer to the brother, who is now the <i>yavam</i> of the widow. <b>The Sages said:</b> The father-in-law <b>can say</b> to the <i>yavam</i>: <b>To your brother, I wanted to give</b> this money, <b>but to you I do not want to give</b> it.
+The mishna addresses another matter. If the woman had <b>pledged to bring in for him one thousand dinars</b> in cash as a dowry, <b>he</b> then <b>pledges,</b> in the marriage contract, that he will give her <b>fifteen hundred dinars against them.</b> That is, he writes in the marriage document that in the event of divorce or his death, he will pay her that greater amount. <b>And against</b> the <b>appraisal</b> of goods such as utensils and other movable items that are included in the dowry, <b>he pledges one-fifth less</b> than the amount of the evaluation. This is because movable property is generally assessed at a value one-fifth higher than the actual value, and he cannot earn any money from these items. If the <b>appraisal</b> is set <b>at one hundred dinars and</b> the property <b>is</b> actually <b>worth one hundred dinars,</b> then since the appraisal is conducted at market value <b>he has</b> a claim to property worth <b>only one hundred dinars.</b> Likewise, he may not record a decreased sum of property. His recorded <b>appraisal</b> of the movable property that she brings into the marriage is <b>one hundred dinars</b> only when <b>she is giving thirty-one <i>sela</i> and</b> one <b>dinar,</b> equal to 125 dinars. This is because the actual value is one-fifth less than the inflated evaluation, as explained. <b>And</b> similarly, he pledges <b>four hundred</b> dinars against her assets only when <b>she is giving five hundred,</b> based on the inflated assessment of their worth, such that the real value is four hundred dinars. In contrast, <b>what</b> the <b>son-in-law pledges</b> according to the amount of the dowry that the bride brings, <b>he pledges one-fifth less</b> in the marriage contract, which is the actual value of the property.
+If <b>she pledged to bring him money</b> and not articles to serve as a dowry, <b>her <i>sela</i>,</b> i.e., four dinars, <b>becomes six</b> dinars with respect to the husband’s obligation in the marriage contract. This follows the standard outlined in the previous mishna: The groom increases his obligation by one half since he will profit from this money. Additionally, the <b>groom accepts upon himself</b> to give <b>ten</b> dinars <b>to the account</b> for her needs, <b>for each and every hundred dinars</b> that she brings. <b>Rabban Shimon ben Gamliel says: Everything</b> is <b>in accordance with the regional custom.</b>
+With regard to <b>one who marries</b> off <b>his daughter</b> with the terms of the dowry <b>unspecified, he must not give her less than fifty dinars.</b> If the bride’s father <b>pledged to bring her</b> into the marriage <b>bare,</b> by saying that he refuses to give her anything, <b>the husband should not say: When I bring her into my house, I will clothe her with my clothing,</b> but not beforehand. <b>Rather, he must clothe her while she is yet in her father’s house,</b> and she enters the marriage with the clothing in hand. <b>And similarly,</b> with regard to a charity administrator <b>who marries</b> off <b>an orphan girl,</b> he <b>must not give her less than fifty dinars. If there are</b> sufficient resources <b>in the</b> charity <b>fund,</b> the charities <b>provide</b> even more <b>for her,</b> furnishing a dowry and her other needs <b>according to her dignity.</b>
+With regard to a minor <b>orphan girl whose mother or brothers married her off,</b> even <b>with her consent</b> to a small dowry, she retains her rights to a proper dowry. <b>And</b> thus, if they <b>wrote for her</b> a dowry <b>of one hundred or of fifty dinars, she may, upon reaching majority, exact from</b> her mother, or brothers, or their respective estates the sum of money <b>that is fit to be given to her</b> as a dowry, which is one-tenth of the family’s estate. Even if she agreed to forgo part of this sum as a minor, she may collect it as an adult. <b>Rabbi Yehuda says: If</b> the father <b>married off the first daughter</b> before he died, a dowry <b>should be given to the second</b> daughter <b>in the same manner that he gave</b> one <b>to the first</b> daughter. <b>And the Rabbis say:</b> There is no ready standard, since <b>sometimes a person</b> is <b>poor and</b> then <b>becomes wealthy, or</b> a person is <b>wealthy</b> and then <b>becomes poor,</b> so a family’s allowance for dowries is subject to change. <b>Rather,</b> the court <b>appraises the property and gives her</b> the appropriate sum.
+With regard to <b>one who transfers money</b> by means of a third party <b>for his daughter</b> to purchase a field after she marries, is the daughter allowed to assert control over the money? <b>If she says</b> after she marries: <b>My husband is trustworthy for me,</b> so give him the money to buy the property for me, her wishes are not honored. <b>The third party should execute</b> the agency <b>that was entrusted in his power;</b> this is <b>the statement of Rabbi Meir. Rabbi Yosei says:</b> The daughter has authority: <b>And were it only a field and she wanted to sell it, it</b> could be <b>sold immediately.</b> Just as she would have authority to control the field, she may control the money assigned for her. The mishna qualifies: <b>In what</b> case <b>is this statement said? With</b> respect to <b>an adult woman. But with</b> respect to <b>a minor girl,</b> any <b>action of a minor girl is nothing</b> from a legal standpoint; a minor would have no authority in this matter.
+
+Chapter 7
+
+With regard to <b>one who vows</b> and obligates <b>his wife,</b> prohibiting her <b>from benefiting from him</b> or his property, if his vow will remain in effect for <b>up to thirty days, he must appoint a trustee [<i>parnas</i>]</b> to support her. But if the vow will remain in effect for <b>more than this</b> amount of time, <b>he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract.</b> <b>Rabbi Yehuda says: If</b> the husband is an <b>Israelite,</b> then if his vow will remain in effect for up to <b>one month, he may maintain</b> her as his wife; <b>and</b> if it will be <b>two</b> months, <b>he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract.</b> But <b>if</b> he is <b>a priest,</b> then he is given extra time: If the vow will remain in effect for up to <b>two</b> months, <b>he may maintain</b> her, <b>and</b> if it will be <b>three</b> months, <b>he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract.</b> The reason for this is that it is prohibited for a priest to marry a divorcée, including his own ex-wife, and therefore if he divorces her and later regrets his decision he will not be able to take her back.
+<b>One who vows</b> and obligates <b>his wife,</b> requiring her <b>not to taste a particular type of produce, must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract. Rabbi Yehuda says: If</b> he is an <b>Israelite,</b> then if the vow will remain in effect for <b>one day he may maintain</b> her as his wife, but if it will be <b>two</b> days <b>he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract. And if</b> he is <b>a priest,</b> then if the vow will be in effect for <b>two</b> days <b>he may maintain</b> her; for <b>three</b> days <b>he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract.</b>
+<b>One who vows</b> and obligates <b>his wife,</b> requiring her <b>not to adorn herself with a particular type</b> of perfume, <b>must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract. Rabbi Yosei says</b> that one must distinguish between different types of women: <b>For poor women,</b> this applies only <b>when he did not establish a set amount of time</b> for the vow, <b>and for wealthy women,</b> who are accustomed to adorning themselves more elaborately, if she is prohibited from doing so for <b>thirty days,</b> he must divorce her and give her the payment of her marriage contract.
+With regard to <b>one who vows</b> and obligates <b>his wife not to go to her father’s house, when</b> her father <b>is with her in the</b> same <b>city,</b> if the vow is to be in effect up to <b>one month, he may maintain</b> her as his wife. If the vow is for <b>two</b> months, <b>he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract. And when</b> her father <b>is in a different city,</b> if the vow is to be in effect until at most <b>one pilgrim Festival,</b> i.e., until the next pilgrim Festival, <b>he may maintain</b> her as his wife. Although the wife often visits her parents during the Festival, she is capable of refraining one time. For <b>three</b> Festivals, however, <b>he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract.</b>
+Additionally, <b>one who vows</b> and obligates <b>his wife not to go to a house of mourning</b> to console the mourners, <b>or to a house of feasting</b> for a wedding, <b>must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract.</b> Why is this so? <b>Because</b> it is as if he were <b>locking</b> a door <b>in front of her. And if he claimed</b> he did so <b>due to something else,</b> meaning he is concerned about inappropriate conduct there, <b>he is permitted</b> to do so. If <b>he said to her:</b> The vow will be void <b>on condition that you tell so-and-so what you told me, or what I told you, or</b> on condition that <b>she fill</b> something up <b>and pour</b> it <b>into the refuse, he must divorce</b> her <b>and give</b> her the payment of her <b>marriage contract.</b> The Gemara will explain all of these cases thoroughly.
+<b>And these</b> are examples of women who may be <b>divorced without</b> payment of their <b>marriage contract:</b> A woman <b>who violates</b> the <b>precepts of Moses,</b> i.e., <i>halakha</i>, <b>or</b> the precepts of <b>Jewish</b> women, i.e., custom. The Mishna explains: <b>And who is</b> categorized as a woman who violates the <b>precepts of Moses?</b> This includes cases such as when <b>she feeds him</b> food <b>that has not been tithed, or she engages in sexual intercourse with him</b> while she has the legal status of <b>a menstruating woman, or she does not separate a portion of dough to be given to a priest [<i>ḥalla</i>], or she vows and does not fulfill</b> her vows. <b>And who is</b> considered a woman who violates the <b>precepts of Jewish</b> women? One who, for example, <b>goes out</b> of her house, <b>and her head,</b> i.e., her hair, is <b>uncovered; or</b> she <b>spins</b> wool <b>in the</b> public <b>marketplace; or</b> she <b>speaks with every man</b> she encounters. <b>Abba Shaul says: Also one who curses his,</b> i.e., her husband’s, <b>parents in his presence. Rabbi Tarfon says: Also a loud woman. And who is</b> defined as <b>a loud woman? When she speaks inside her house and her neighbors hear her voice.</b>
+In the case of <b>one who betroths a woman on condition that there are no vows</b> incumbent <b>upon her, and</b> it was subsequently <b>discovered</b> that there are <b>vows</b> incumbent <b>upon her, she is not betrothed.</b> This is because if the condition is not fulfilled, the betrothal is nullified. If <b>he married her without specification and</b> it was subsequently <b>discovered</b> that <b>vows</b> were incumbent <b>upon her, she</b> may be <b>divorced without</b> payment of her <b>marriage contract,</b> since he discovered a deficiency about which she had not initially informed him. However, this does not invalidate the betrothal, since he did not make any explicit condition. If he betrothed her <b>on condition that she has no blemishes, and</b> it was subsequently <b>discovered</b> that <b>she</b> did have <b>blemishes, she is not betrothed.</b> But if <b>he married her without specification, and</b> it was subsequently <b>discovered</b> that <b>she</b> had <b>blemishes, she</b> may be <b>divorced without</b> payment of her <b>marriage contract.</b> The mishna clarifies what qualifies as a blemish: <b>All of the blemishes</b> that are listed in tractate <i>Bekhorot</i> involving significant physical deformities <b>that disqualify priests</b> from service similarly <b>disqualify</b> betrothal of <b>women,</b> as a mistaken transaction.
+If <b>she has blemishes and she is still in her father’s house,</b> as she has not yet gotten married, <b>the father must bring proof that these blemishes appeared on her after she became betrothed, and</b> therefore <b>his field was flooded,</b> i.e., it is the husband’s misfortune, since she developed the problem after the betrothal. But if she has already gotten married and <b>entered the husband’s domain</b> when her blemishes are discovered, <b>the husband must bring proof that she had these blemishes before she was betrothed, and</b> consequently <b>the transaction</b> of betrothal <b>was a mistaken transaction.</b> This is <b>the statement of Rabbi Meir. But the Rabbis say: In what</b> case <b>is this statement,</b> that a husband can claim to have found blemishes in his wife, on account of which he wants to void the betrothal, <b>said? With regard to hidden blemishes.</b> <b>But with regard to visible blemishes, he cannot claim</b> that the betrothal was in error, as he presumably saw and accepted them before the betrothal. <b>And if there is a bathhouse in the city,</b> where all the women go to bathe, <b>even</b> with regard to <b>hidden blemishes he cannot</b> make this <b>claim, because he examines her through</b> the agency of <b>his female relatives.</b> He would have asked one of his relatives to look over the woman he is about to marry.
+In the case of <b>a man who developed blemishes</b> after marriage, the court <b>does not force him to divorce</b> his wife. <b>Rabban Shimon ben Gamliel said: In what</b> case <b>is this statement said?</b> It is said <b>with regard to minor blemishes. However, with regard to major blemishes,</b> which will be defined later in the Gemara, the court <b>does force him to divorce</b> her.
+<b>And these</b> are the defects <b>for which</b> the court <b>forces him to divorce</b> her: One <b>afflicted with boils; or one who has a polyp; or one who</b> works as <b>a gatherer, or one who</b> works as <b>a melder of copper, or one who</b> works as <b>a tanner</b> of hides, all of whose work involves handling foul-smelling materials. <b>Whether</b> he <b>had</b> these defects <b>before they</b> got <b>married, or whether they developed after they</b> got <b>married,</b> the court forces them to divorce. <b>And with regard to all of these, Rabbi Meir said: Even though he stipulated with her</b> ahead of time that he suffers from this particular ailment or this is his line of work, <b>she can</b> nevertheless demand a divorce and <b>say: I thought I could accept</b> this issue <b>but now</b> I realize <b>I cannot accept</b> it. <b>And the Rabbis say:</b> If she initially agreed <b>she must accept it against her will, apart from</b> a situation in which her husband is <b>afflicted with boils.</b> In that case the Rabbis concede that he must divorce her, <b>because</b> the disease <b>consumes</b> his flesh when they engage in marital relations. The mishna relates an additional account: <b>An incident</b> occurred <b>in Sidon involving a certain tanner who died</b> childless, <b>and he had a brother</b> who was also <b>a tanner.</b> This brother was required to enter into levirate marriage with the widow. <b>The Sages said: She can say: I could accept</b> living with a tanner <b>for your brother but I cannot accept it for you,</b> and therefore he must perform <i>ḥalitza</i> with her.
+
+Chapter 8
+
+With regard to a <b>woman to whom property was bequeathed before she was betrothed,</b> and she was then betrothed, <b>Beit Shammai and Beit Hillel agree that she may sell or give</b> the property as a gift, <b>and</b> the transaction <b>is valid.</b> However, if the property <b>was bequeathed to her after she was betrothed, Beit Shammai say: She may sell</b> it as long as she is betrothed, <b>and Beit Hillel say: She may not sell</b> it. Both <b>these,</b> Beit Shammai, <b>and those,</b> Beit Hillel, <b>agree that if she sold</b> it <b>or gave</b> it away as a gift, the transaction is <b>valid.</b> <b>Rabbi Yehuda said</b> that <b>the Sages said before Rabban Gamliel: Since he acquired the woman</b> herself through betrothal, will he <b>not acquire the property</b> from the moment of their betrothal? Why, then, is her transaction valid? Rabban Gamliel <b>said to them: With regard to the new</b> property that she inherited after marriage, <b>we are ashamed,</b> because it is unclear why she cannot sell it, as it is hers; <b>and you</b> also seek to <b>impose upon us</b> a prohibition with regard to <b>the old</b> property that she owned beforehand? If the property <b>was bequeathed to her after she was married,</b> both <b>these,</b> Beit Shammai, <b>and those,</b> Beit Hillel, <b>agree that if she sold</b> the property <b>or gave</b> it away, <b>the husband may repossess</b> it <b>from the purchasers.</b> If she inherited the property <b>before she was married and</b> then <b>was married, Rabban Gamliel says: If she sold or gave</b> the property away, the transaction is <b>valid. Rabbi Ḥanina ben Akavya said</b> that the Sages <b>said before Rabban Gamliel: Since he acquired the woman</b> through marriage, will he <b>not acquire the property?</b> Rabban Gamliel <b>said to them: With regard to the new</b> property <b>we are ashamed, and you</b> also seek to <b>impose upon us</b> a prohibition with regard to <b>the old</b> property?
+<b>Rabbi Shimon distinguishes between</b> one type of <b>property and</b> another type of <b>property: Property that is known to the husband she may not sell</b> once she is married, <b>and if she sold</b> it <b>or gave</b> it away, the transaction is <b>void.</b> Property <b>that is unknown to the husband she may not sell, but if she sold</b> it <b>or gave</b> it away, the transaction is <b>valid.</b>
+If <b>money was bequeathed to</b> a woman as an inheritance while she was married, <b>land is acquired with it, and</b> the husband <b>consumes the produce</b> of the land while the principal remains hers. If she inherited <b>produce that is detached from the ground,</b> it is considered like money; therefore, <b>land is acquired with it and he consumes the produce</b> of the land. With regard to <b>produce that is attached to the ground, Rabbi Meir says: One evaluates how much</b> the land is <b>worth with</b> the <b>produce, and how much it is worth without</b> the <b>produce, and</b> the difference between these sums is the <b>surplus</b> value that belongs to the woman. <b>Land is</b> then <b>acquired with</b> the surplus <b>and he consumes the produce. And the Rabbis say: That which is attached to the ground is his,</b> as he is entitled to the produce from her property and he may therefore eat from it. <b>And that which is detached from the ground</b> is <b>hers,</b> like all other money she brings to the marriage, <b>and land is acquired with it and he consumes the produce.</b>
+<b>Rabbi Shimon says:</b> In a <b>case where his right is superior upon her entrance</b> to the marriage, <b>his right is inferior upon her exit</b> if he divorces her. Conversely, in a <b>case where his right is inferior upon her entrance, his right is superior upon her exit. How so?</b> With regard to <b>produce that is attached to the ground,</b> if she married while owning such produce, <b>upon her entrance</b> it is <b>his,</b> in accordance with the opinion of the Rabbis, <b>and upon her exit,</b> when he divorces her, it is <b>hers,</b> as it is considered part of her property. <b>But</b> in the case of produce <b>that is detached from the ground, upon her entrance</b> it is <b>hers, and</b> if such produce is detached before their divorce, <b>upon her exit</b> it is <b>his,</b> as he was already entitled to all the produce of her property.
+If <b>elderly slaves or maidservants were bequeathed to her, they are sold and land is acquired with them, and</b> the husband <b>consumes the produce</b> of the land. <b>Rabban Shimon ben Gamliel says: She</b> need <b>not sell</b> these slaves and maidservants, <b>because they are assets of her paternal family,</b> and it would be shameful to the family if they were sold to others. Likewise, if <b>old olive</b> trees <b>or grapevines were bequeathed to her, they are sold and land is acquired with them, and he consumes the produce. Rabbi Yehuda says: She</b> need <b>not sell</b> them, <b>because they are assets of her paternal family.</b> With regard to <b>one who pays expenditures for his wife’s property</b> in an effort to improve it, if <b>he paid a large</b> amount in expenditures <b>and ate</b> only <b>a small</b> amount of produce before he divorced her, or if he paid <b>a small</b> amount in expenditures <b>and ate a large</b> quantity of produce, <b>that which he spent he has spent, and that which he ate he has eaten.</b> Therefore, none of it need be returned. However, if he <b>paid</b> expenditures for the property <b>and did not eat</b> any part of it, <b>he takes an oath</b> with regard to <b>how much he paid and</b> then <b>takes</b> his expenditures. 
+When a married man dies childless, his brother, the <i>yavam</i>, is obligated to perform levirate marriage or release the widow, the <i>yevama</i>, through a ceremony known as <i>ḥalitza</i>. With regard to <b>a widow waiting for her <i>yavam</i> who</b> had <b>property bequeathed to her, Beit Shammai and Beit Hillel agree that she may sell or give</b> this property away, <b>and</b> the transaction is <b>valid.</b> If this woman <b>died, what should they do with her marriage contract and with the property that comes and goes with her,</b> i.e., her usufruct property? <b>Beit Shammai say:</b> Since she was not yet remarried, <b>the husband’s heirs,</b> such as his brothers or father, <b>divide</b> the property <b>with</b> her <b>father’s heirs. And Beit Hillel say: The property</b> retains <b>its</b> previous ownership <b>status, and</b> therefore the <b>marriage contract</b> is <b>in the possession of the husband’s heirs,</b> as they are responsible for its payment. As for the <b>property that comes and goes with her,</b> it is <b>in the possession of the heirs of the</b> woman’s <b>father,</b> as it belongs to the woman.
+If <b>his</b> deceased <b>brother left money</b> as part of his estate, <b>land</b> to be used as a lien on her marriage contract <b>is acquired with it, and</b> the <i>yavam</i> <b>consumes the produce.</b> Similarly, if the deceased brother left <b>produce that is detached from the ground, land is acquired with it and</b> the <i>yavam</i> <b>consumes the produce.</b> If he left behind produce <b>that is attached to the ground, Rabbi Meir says: One evaluates</b> the properties to determine <b>how much they are worth with</b> the <b>produce, and how much they are worth without</b> the <b>produce. And</b> as for <b>the surplus,</b> which is the value of the produce, <b>land is acquired with it and</b> the <i>yavam</i> <b>consumes the produce.</b> <b>And the Rabbis say: Produce that is attached to the ground</b> is <b>his.</b> Therefore, it is not used in the purchase of land, but the <i>yavam</i> may eat it. As for the produce <b>that is detached from the ground,</b> which is not mortgaged to her marriage contract, <b>whoever</b> takes possession <b>first has acquired it.</b> If the <i>yavam</i> takes possession of the property <b>first,</b> he <b>has acquired</b> it and may use it as he wishes, but if <b>she</b> is <b>first, land is acquired with it and he consumes the produce.</b> After the <i>yavam</i> has <b>married her, her</b> legal status is <b>that of his wife in every sense, except that</b> the responsibility for payment of <b>her marriage contract</b> is carried out <b>through</b> mortgaging <b>the property of her first husband,</b> not that of the <i>yavam</i>.
+Therefore, the <i>yavam</i> <b>may not say to her: Your marriage contract is placed on the table.</b> He may not set aside a designated sum of money for this payment. <b>Rather, all</b> of the first husband’s <b>property is mortgaged for her marriage contract</b> as long as he has not divorced her. <b>And similarly,</b> in general <b>a man may not say to his wife: Your marriage contract is placed on the table. Rather, all his property is mortgaged for her marriage contract.</b> If the <i>yavam</i> <b>divorced her</b> after performing levirate marriage, <b>she has only her marriage contract,</b> as she does not retain any rights to the rest of her first husband’s property. If he subsequently <b>remarried her, she is like all women, and she has nothing but her marriage contract.</b> In this case, the property of her first husband is no longer pledged for the payment of her marriage contract.
+
+Chapter 9
+
+<b>One who writes for his wife</b> in a document the declaration: <b>I have no legal</b> dealings <b>or involvement with your property,</b> thereby relinquishing his rights to her possessions, <b>may</b> nevertheless <b>consume the produce</b> of her property <b>in her lifetime. And if she dies</b> before him, <b>he inherits</b> from <b>her. If</b> this is <b>so,</b> if he still retains his rights, <b>why</b> would he <b>write for her: I have no legal</b> dealings <b>or involvement with your property?</b> The result of this declaration is <b>that if she sold or gave</b> away her property, the transaction is <b>binding,</b> and he cannot claim it. If <b>he writes for her: I have no legal</b> dealings <b>or involvement with your property or with its produce, he may not consume the produce</b> of her property <b>during her lifetime, but if she dies he</b> still retains the right to <b>inherit</b> from <b>her. Rabbi Yehuda says: He always consumes the produce of the produce.</b> Although he has waived his rights to consume the produce itself, it becomes her usufruct property, whose yield belongs to him. He remains entitled to the produce of the produce <b>until he writes for her: I have no legal</b> dealings <b>or involvement with your property, or with its produce, or with the produce of its produce forever.</b> If <b>he writes for her: I have no legal</b> dealings <b>or involvement with your property or with its produce, or with the produce of its produce, in your lifetime and after your death, he may not consume the produce</b> of her property <b>in her lifetime. And if she dies, he does not inherit</b> from <b>her. Rabban Shimon ben Gamliel says: If she dies, he does inherit</b> from <b>her, because</b> he <b>stipulates counter to that which is written in the Torah.</b> According to Rabban Shimon ben Gamliel, a husband inherits from his wife by Torah law, <b>and whoever stipulates counter to that which is written in the Torah, his stipulation is void.</b>
+With regard to <b>one who died and left</b> behind <b>a wife, and a creditor</b> to whom he owed money, <b>and heirs,</b> all of whom claim payment from his property, <b>and he had a deposit or a loan in the possession of others, Rabbi Tarfon says:</b> The deposit or the loan <b>will be given to the weakest</b> one <b>of them,</b> i.e., the one most in need of the money. <b>Rabbi Akiva says: One is not merciful in judgment.</b> If the <i>halakha</i> is that it belongs to one party, one follows the <i>halakha</i> and leaves aside considerations of mercy. <b>Rather,</b> the <i>halakha</i> is that the money <b>will be given to the heirs, as all</b> people who wish to exact payment from orphans <b>require an oath</b> before they collect their debt, <b>but the heirs do not require an oath.</b> They therefore have a more absolute right than the others to their father’s property.
+If the deceased <b>left</b> behind <b>produce</b> that was <b>detached from the ground, whoever first</b> took possession <b>of them</b> as compensation for what was owed, whether the creditor, the wife, or the heirs, <b>acquired</b> the produce. If the <b>wife acquired</b> this produce and it was worth <b>more than</b> the payment of <b>her marriage contract, or the creditor</b> acquired this produce and it was worth <b>more than</b> the value of <b>his debt,</b> what should be done with <b>the surplus? Rabbi Tarfon says:</b> It <b>will be given to the weakest</b> one <b>of them,</b> either the creditor or the wife, depending on the circumstances. <b>Rabbi Akiva says: One is not merciful in judgment. Rather, it will be given to the heirs, as all</b> people who wish to exact payment from orphans <b>require an oath</b> before they collect their debt, <b>but the heirs do not require an oath.</b>
+If there is <b>one who establishes his wife</b> as a <b>storekeeper</b> in his store, <b>or</b> if <b>he appointed her</b> as a <b>steward</b> to handle his property and workers, <b>this</b> one, i.e., the husband, can <b>administer an oath to her,</b> having her state that she did not appropriate any of his possessions, <b>whenever he wants. Rabbi Eliezer says:</b> He can administer an oath <b>even with regard to</b> the products of <b>her spindle and for her dough,</b> which are matters related to the household, and not her function as a storekeeper.
+If <b>one wrote to</b> his wife in the marriage contract: <b>I do not have</b> the right to administer <b>a vow or an oath upon you,</b> he <b>cannot administer an oath to her.However, he can administer an oath to her heirs, and to those who come on her authority,</b> either as her representatives or because they purchased her marriage contract. If the husband wrote: <b>I do not have</b> the right to administer <b>a vow or an oath upon you, or upon your heirs, or upon those who come on your authority,</b> he <b>cannot administer an oath</b> to <b>her; not to her, nor her heirs, nor those who come on her authority. But</b> the husband’s <b>heirs can administer an oath to her, and to her heirs, and to those who come on her authority.</b> If he wrote: <b>Neither I, nor my heirs, nor those who come on my authority have</b> the right to administer <b>a vow or an oath upon you, or upon your heirs, or upon those who come on your authority,</b> he <b>cannot administer an oath</b> to <b>her</b> or to them; <b>not he, nor his heirs, nor those who come on his authority</b> may administer an oath, <b>not to her, nor</b> to <b>her heirs, nor</b> to <b>those who come on her authority.</b>
+If a woman who was exempted from an oath by her husband <b>went from her husband’s grave,</b> immediately after her husband’s death, <b>to her father’s house,</b> without handling her late husband’s property, <b>or</b> in a case <b>where she returned to her father-in-law’s house and did not become a steward</b> over the property at all throughout this period, then <b>the heirs cannot administer an oath to her</b> with regard to her actions in their father’s lifetime, as the husband exempted her from an oath to the heirs. <b>And if she became a steward, the heirs may administer an oath to her about the future,</b> i.e., anything she did with the property after the death of her husband, <b>but they cannot administer an oath to her with regard to what</b> took place <b>in the past,</b> during her husband’s lifetime.
+A woman <b>who vitiates her marriage contract</b> by acknowledging that she has received partial payment <b>can collect</b> the rest of her marriage contract <b>only by</b> means of <b>an oath.</b> Similarly, if <b>one witness testifies that</b> her marriage contract <b>is paid, she can collect</b> it <b>only by</b> means of <b>an oath.</b>In any case where she seeks to claim her marriage contract <b>from the property of orphans, or from liened property</b> that has been sold to a third party, <b>or when not in</b> her husband’s <b>presence,</b> she <b>can collect</b> it <b>only by</b> means of <b>an oath.</b>
+The mishna elaborates: With regard to a woman <b>who vitiates her marriage contract, how so,</b> how does this situation arise? If <b>her marriage contract was a thousand dinars, and</b> her husband <b>said to her: You</b> already <b>received your marriage contract, and she says: I received only one hundred dinars,</b> she has made a partial admission and <b>can collect</b> her marriage contract <b>only</b> by means of <b>an oath.</b> If <b>one witness testifies that</b> her marriage contract <b>is paid, how so?</b> If <b>her marriage contract was a thousand dinars, and</b> her husband <b>said to her: You</b> already <b>received your marriage contract, and she says: I did not receive</b> payment, <b>and one witness testifies about</b> the marriage contract <b>that it is paid,</b> she <b>can collect</b> it <b>only by</b> means of <b>an oath.</b> <b>From liened property, how so?</b> If while they were married the husband <b>sold his property to others, and she</b> comes to <b>collect</b> her marriage contract <b>from the purchasers, she can collect</b> it <b>only by</b> means of <b>an oath.</b> She may seize property from the purchasers because her husband’s obligation undertaken in the marriage contract predates his obligation in the document of sale. <b>From the property of orphans, how so?</b> If the husband <b>died and left his property to orphans, and she</b> comes to <b>collect</b> her marriage contract <b>from the orphans,</b> she <b>can collect</b> it <b>only by</b> means of <b>an oath.</b> <b>Or when not in his presence, how so?</b> If <b>he went</b> to <b>a country overseas and</b> sent her a bill of divorce, so that <b>she collects</b> her marriage contract <b>when not in his presence,</b> she <b>can collect</b> it <b>only by</b> means of <b>an oath.</b> <b>Rabbi Shimon says: Whenever she claims</b> payment of <b>her marriage contract, the heirs administer an oath to her. And if she does not claim</b> payment of <b>her marriage contract, the heirs do not administer an oath to her.</b>
+In a case where a woman <b>produced a bill of divorce and it</b> was <b>unaccompanied by a marriage contract,</b> and she demands that her husband pay her marriage contract, <b>she collects</b> payment of <b>her marriage contract,</b> and he cannot claim that he already paid it. If she produced <b>a marriage contract, and it</b> was <b>unaccompanied by a bill of divorce,</b> and <b>she says: My bill of divorce was lost, and he says:</b> Just as your bill of divorce was lost, so too <b>my receipt</b> for the payment of your marriage contract <b>was lost; and likewise,</b> in a case of <b>a creditor who produced a promissory note</b> after the Sabbatical Year, <b>unaccompanied by a document that prevents the Sabbatical Year from forgiving an outstanding debt [<i>prosbol</i>],</b> and demanded payment of the debt, <b>these</b> debts <b>may not be collected.</b> <b>Rabban Shimon ben Gamliel says: From the</b> time of <b>danger and onward,</b> after the ruling authorities banned the performance of mitzvot, people would destroy a bill of divorce or a <i>prosbol</i> immediately after they were signed, <b>a woman collects</b> payment of <b>her marriage contract without a bill of divorce, and a creditor collects</b> debts owed to him <b>without a <i>prosbol</i>.</b> The assumption is that due to the circumstances these documents were written but were not preserved. If a woman had <b>two bills of divorce and two marriage contracts</b> as a result of her divorce and remarriage to the same man, the fact that she is in possession of these documents proves that she was never paid for her first marriage contract, and she <b>collects two marriage contracts.</b> If she was in possession of <b>two marriage contracts and</b> only <b>one bill of divorce; or</b> if she had one <b>marriage contract and two bills of divorce; or</b> if she had <b>a marriage contract, a bill of divorce, and</b> witnesses to her husband’s <b>death</b> after their remarriage, <b>she collects</b> payment of <b>only one marriage contract.</b> This is because there is a presumption <b>that one who divorces his wife and remarries her, remarries her with the intention</b> of using her <b>first marriage contract,</b> and she agrees that she collects payment of only the original document. This is the presumption, unless he wrote another marriage contract for her. In the case of <b>a minor who was married</b> off <b>by his father,</b> the wife’s <b>marriage contract</b> that the minor wrote <b>is valid</b> even after the husband comes of age. He cannot excuse himself by saying that it was drafted when he was a minor, <b>as</b> it is <b>on this condition,</b> the terms of this marriage contract, that <b>he maintained her</b> as his wife upon his maturity. Similarly, in the case of <b>a convert whose wife converted with him,</b> the <b>marriage contract</b> that she had as a gentile <b>is valid, for on this condition he maintained her</b> as his wife.
+
+Chapter 10
+
+In the case of <b>one who was married to two women and died, the first</b> woman he married <b>precedes the second</b> in collecting the payment specified in her marriage contract if there are insufficient funds to pay both, because her document is dated earlier. So too, if the wives died after their husband before they received payment for their marriage contracts, <b>the heirs of the first</b> wife <b>precede the heirs of the second</b> wife in collecting these payments. If <b>he married a first</b> woman <b>and she</b> subsequently <b>died,</b> and he then <b>married a second</b> woman <b>and he</b> subsequently <b>died, the second</b> wife <b>and her heirs precede the heirs of the first</b> wife. This is because the marriage contract of the second wife is considered a debt that the estate of the deceased is required to pay, whereas the claim of the heirs of the first wife is based on the stipulation in the marriage contract that male children inherit their mother’s marriage contract. Heirs receive their share of the estate only from property that remains after all debts have been settled.
+In the case of <b>one who was married to two women and</b> the women <b>died, and subsequently he died, and the orphans</b> of one of the wives <b>are</b> now <b>seeking</b> to collect the payment specified in <b>their mother’s marriage contract,</b> i.e., the marriage contract concerning male children, <b>but there is only enough</b> in the estate to pay the value of the <b>two marriage contracts,</b> the marriage contract concerning male children cannot be collected, and the sons <b>distribute</b> the estate <b>equally</b> among themselves according to the biblical laws of inheritance. If <b>there was a surplus of a dinar</b> left <b>there,</b> in the estate, beyond the value of the two marriage contracts, then <b>these</b> sons <b>collect their mother’s marriage contract and those</b> sons <b>collect their mother’s marriage contract,</b> and the remaining property valued at a dinar is divided equally among all the sons. <b>If the orphans</b> who are entitled to receive the marriage settlement of greater value <b>say: We inflate</b> the value of <b>our father’s property by a dinar,</b> i.e., we agree to evaluate the property we will receive for our mother’s marriage settlement at a value higher than the market value so that there will be a dinar left in the estate after the two marriage contracts have been paid, <b>so that they can collect their mother’s marriage contract,</b> the court does <b>not listen to them. Rather,</b> the value of <b>the property is appraised in court,</b> and the distribution of the estate is based on that evaluation.
+If <b>there was potential</b> inheritance <b>there,</b> meaning that there was no surplus of a dinar in the existing properties of the estate, but there was property that was expected to be paid to the estate and which would increase the overall value of the estate so that there would be a surplus of a dinar after the payment of the marriage contracts, these properties <b>are not</b> considered to be <b>in</b> the <b>possession</b> of the estate in determining the total value of the estate. <b>Rabbi Shimon says: Even if there is property that does not</b> serve as <b>guarantee</b> for a loan, i.e., movable property, there in the estate, <b>it does not</b> have <b>any</b> impact on the value of the estate. The marriage contracts concerning male children are not collected <b>unless there is property that</b> serves as <b>a guarantee,</b> i.e., land, <b>exceeding the</b> value of the <b>two marriage contracts</b> by at least one additional <b>dinar.</b>
+In the case of <b>one who was married</b> to <b>three women and died</b> and <b>the marriage contract of this</b> wife was for <b>one hundred dinars and</b> the marriage contract <b>of this</b> second wife was for <b>two hundred</b> dinars, <b>and</b> the marriage contract <b>of this</b> third wife was for <b>three hundred,</b> and all three contracts were issued on the same date so that none of the wives has precedence over any of the others, <b>and</b> the total value of the estate is <b>only one hundred dinars,</b> the wives <b>divide</b> the estate <b>equally.</b> If <b>there were two hundred</b> dinars in the estate, the one whose marriage contract was <b>for one hundred dinars takes fifty</b> dinars, while those whose contracts were <b>for two hundred and three hundred</b> dinars take <b>three</b> dinars <b>of gold each,</b> which are the equivalent of seventy-five silver dinars. If <b>there were three hundred</b> dinars in the estate, the one whose marriage contract was <b>for one hundred</b> dinars <b>takes fifty</b> dinars, the one whose contract was <b>for two hundred</b> dinars <b>takes one hundred</b> dinars, <b>and the one whose</b> contract was <b>for three hundred</b> dinars takes <b>six</b> dinars <b>of gold,</b> the equivalent of one hundred and fifty silver dinars. <b>Similarly, three</b> individuals <b>who deposited</b> money <b>into a purse,</b> i.e., invested different amounts of money into a joint business venture: If they <b>incurred a loss or earned a profit,</b> and now choose to dissolve the partnership, <b>they divide</b> the assets <b>in this manner,</b> i.e., based upon the amount that each of them initially invested in the partnership.
+In the case of <b>one who was married</b> to <b>four women and died, the</b> woman he married <b>first precedes the</b> woman he married <b>second</b> in claiming her marriage contract, <b>the second</b> precedes <b>the third, and the third</b> precedes <b>the fourth. And</b> the <b>first</b> wife <b>takes an oath to the second</b> that she has taken nothing from the jointly owned properties of the estate in an unlawful manner, <b>and</b> the <b>second</b> takes an oath <b>to the third, and</b> the <b>third to the fourth. The fourth</b> wife <b>is paid</b> her share <b>without</b> having to take <b>an oath. Ben Nanas says: Should she gain</b> this advantage merely <b>because she is last?</b> After all, she too is being paid from property that would otherwise go to the orphans. Rather, <b>she too is not paid without an oath.</b> However, <b>if all of</b> the marriage contracts <b>were issued on the same day, whichever</b> wife’s marriage contract <b>precedes</b> that of <b>another, even by a single hour, has acquired</b> the right to be paid first. <b>And so,</b> the practice <b>in Jerusalem</b> was that <b>they would write the hours</b> when the documents had been signed on the documents, in order to enable the document holder to demonstrate that his or her document preceded that of another. If <b>all</b> the contracts <b>were issued in the same hour and there is only one hundred dinars</b> from which to pay all of them, all of the women <b>divide</b> the money <b>equally.</b>
+In a case of <b>one who was married</b> to <b>two women and sold his field, and the</b> wife whom he married <b>first wrote to the purchaser: I do not have</b> any <b>legal</b> dealings <b>or involvement with you,</b> then <b>the second</b> wife, who did not relinquish her claim to repossess this property, <b>may appropriate</b> the field <b>from the purchaser</b> as payment of her marriage contract. This is because the property was liened for the payment of her marriage contract before it was sold to this purchaser. Then, <b>the first</b> wife can appropriate the field <b>from the second</b> as payment for her marriage contract, since her marriage contract predates that of the second wife. <b>The purchaser</b> can then appropriate the field <b>from the first</b> wife, due to the fact that she relinquished her rights vis-à-vis the purchaser. They <b>continue</b> to do so according to this <b>cycle [<i>ḥalila</i>] until they</b> agree on a <b>compromise between them. And so too,</b> with regard to <b>a creditor, and so too,</b> with regard to <b>a female creditor.</b>
+
+Chapter 11
+
+<b>A widow is sustained from the property of orphans. Her earnings belong to them, and they are not obligated</b> to see <b>to her burial. Her heirs,</b> who <b>inherit her marriage contract, are obligated</b> to see <b>to her burial.</b>
+<b>A widow, whether</b> widowed <b>from betrothal or from marriage, sells</b> her husband’s property <b>when not in court.</b> <b>Rabbi Shimon says:</b> A widow <b>from marriage sells when not in court,</b> but a widow <b>from betrothal may sell only in court, because she does not receive sustenance</b> from her husband’s property. She receives only her marriage contract, <b>and anyone who does not receive sustenance may sell only in court.</b>
+If a woman <b>sold all or part of her marriage contract,</b> or if <b>she mortgaged all or part of her marriage contract,</b> or if <b>she gave</b> away as a gift <b>all or part of her marriage contract to another,</b> then <b>she sells the remainder only in court. And the Rabbis say: She sells even four or five times,</b> and she is not obligated to sell everything at one time. <b>And</b> despite selling several times, she <b>sells for</b> her <b>sustenance</b> even <b>when not in court, and she writes</b> in the bill of sale: <b>I sold</b> this <b>for</b> my <b>sustenance.And a divorcée,</b> who does not receive sustenance, <b>sells only in court.</b>
+In the case of <b>a widow whose marriage contract was</b> worth <b>two hundred</b> dinars <b>and she sold</b> property that was <b>worth one hundred dinars for two hundred</b> dinars, <b>or</b> if she sold property <b>worth two hundred</b> dinars <b>for one hundred dinars, she has received</b> payment of <b>her marriage contract</b> and can demand nothing more. If <b>her marriage contract was</b> worth <b>one hundred dinars and she sold</b> property <b>worth one hundred dinars and a dinar for one hundred dinars, the sale is void</b> because she sold property that did not belong to her. <b>Even</b> if <b>she says: I will return</b> the additional <b>dinar to the heirs,</b> the <b>sale is</b> nevertheless <b>void.</b> <b>Rabban Shimon ben Gamliel says: Actually, the sale is valid.</b> It is not considered an invalid sale <b>until there is</b> an error so extreme that had there been no mistake, <b>there would have remained in the field an area required for sowing nine <i>kav</i> of seed,</b> the smallest area of land worth working. In that case, the orphans can reasonably claim that they are unwilling to give up on the land that belongs to them. However, if the error is less than this, it is enough if she returns the remainder to the orphans. <b>And</b> in the case of <b>a garden,</b> the sale is void if, had there been no error, there would have remained <b>an area required for sowing a half-<i>kav</i> of seed,</b> as this is the smallest size of garden worth working. <b>Or, according to the statement of Rabbi Akiva, an area required for sowing a quarter-<i>kav</i> of seed.</b> If <b>her marriage contract was</b> worth <b>four hundred dinars, and she sold</b> property <b>to this</b> one <b>for one hundred dinars, and</b> she sold property <b>to that</b> one <b>for one hundred dinars,</b> and again to a third one, <b>and</b> she sold property <b>to the last one worth one hundred dinars and a dinar for</b> only <b>one hundred dinars,</b> the sale <b>of the last</b> property <b>is void,</b> as the price she charged was below the market value. <b>And all of the others, their sale is valid,</b> as they were sold for the correct price.
+The <i>halakha</i> with regard to <b>the assessment of the judges</b> of the value of a piece of property in order to sell it is as follows: <b>Where they decreased</b> the price by <b>one-sixth</b> of its market value <b>or added one-sixth</b> to its market value, <b>their sale is void.</b> <b>Rabban Shimon ben Gamliel says: Their sale is valid. If</b> it were <b>so</b> that the sale is void, then <b>what advantage</b> is there to <b>the power of the court</b> over an ordinary person? <b>However, if they made a document of inspection,</b> i.e., an announcement that people should come to inspect the field and bid on the property, then <b>even if they sold</b> property <b>worth one hundred dinars for two hundred</b> dinars, <b>or</b> sold property <b>worth two hundred</b> dinars <b>for one hundred dinars, their sale is valid,</b> as the transaction was agreed upon and done publicly.
+An orphan girl who was married off by her mother or brother before reaching the age of majority may refuse to continue living with her husband upon reaching the age of majority, thereby retroactively annulling their marriage. In the case of <b>one who refuses</b> to continue living with her husband in this manner; and in the case of a woman who is <b>a secondary</b> forbidden <b>relative</b> by rabbinic law; <b>and</b> in the case of <b>a sexually underdeveloped woman [<i>ailonit</i>],</b> who is incapable of bearing children, each of these women <b>is not entitled to</b> payment of <b>a marriage contract; and</b> they are <b>not</b> entitled to remuneration for the <b>produce</b> that the husband consumed; <b>and</b> they are <b>not</b> entitled to <b>sustenance; and</b> they are <b>not</b> entitled to their <b>worn clothes</b> that were brought in to the marriage as part of their dowry and became worn out during the marriage. <b>If, from the start, he married her with the understanding</b> that she is <b>an <i>ailonit</i>,</b> then <b>she is entitled to</b> payment of <b>a marriage contract.</b> In the case of <b>a widow</b> who married <b>a High Priest;</b> or <b>a divorcée or a <i>yevama</i> who performed <i>ḥalitza</i></b> and later married <b>a common priest;</b> or <b>a daughter born from an incestuous or adulterous relationship [<i>mamzeret</i>]</b> who married an Israelite; <b>or a Gibeonite woman</b> who married <b>an Israelite;</b> or <b>a Jewish woman</b> who married <b>a Gibeonite or a <i>mamzer</i>,</b> although each of these unions is prohibited by Torah law, the woman is still <b>entitled to</b> payment of <b>a marriage contract.</b>
+
+Chapter 12
+
+<b>One who marries a woman, and she stipulated with him that he would sustain her daughter</b> from another man for <b>five years, is obligated to sustain her</b> daughter for <b>five years.</b> If, in the course of those five years they were divorced and the woman <b>was married to another</b> man, <b>and she stipulated with him that he would sustain her daughter</b> for <b>five years, he</b> too <b>is obligated to sustain her</b> for <b>five years. The first</b> husband <b>may not say: When she comes to me, I will sustain her. Rather, he brings her sustenance to her, to the place where her mother</b> lives. <b>And likewise, both of them may not</b> jointly <b>say: We will sustain</b> the girl <b>as one</b> in a partnership. <b>Rather, one sustains her,</b> providing her with food, while <b>the other gives her the monetary</b> value <b>of the sustenance.</b>
+If the daughter <b>was married</b> during this period, her <b>husband provides her</b> with the <b>sustenance</b> customarily provided by a husband for his wife, <b>and</b> the two men obligated to sustain her due to agreements with her mother <b>provide her with the monetary value of the sustenance.</b> If the two husbands of the mother <b>died, their daughters are sustained from unsold property, and she,</b> their wife’s daughter, whom they agreed to sustain, <b>is sustained</b> even <b>from liened property</b> that was sold. This is <b>due to</b> the fact <b>that her</b> legal status is <b>like</b> that of <b>a creditor,</b> given that he is contractually obligated to support her. <b>The perspicacious</b> ones <b>would write</b> an explicit stipulation into the agreement: I agree <b>on the condition that I will sustain your daughter for five years</b> only <b>as long as you are with me.</b> Then they would not be obligated to sustain a girl who is not their daughter when they are no longer married to the girl’s mother.
+In the case of <b>a widow who said: I do not want to move from my husband’s house,</b> but instead I wish to remain there, <b>the heirs are not able to say to her: Go to your father’s house and we will sustain you. Rather, they sustain her</b> in her husband’s house <b>and they give her living quarters befitting her dignity.</b> However, if <b>she said: I do not want to move from my father’s house,</b> and you should bring me my support there, <b>the heirs are able to say to her: If you are</b> living <b>with us, you</b> will <b>have sustenance</b> from us, <b>but if you are not</b> living <b>with us, you</b> will <b>not have sustenance</b> from us. <b>If she argued</b> that she does not wish to live in her deceased husband’s house <b>because she is young, and they,</b> the heirs, <b>are</b> also <b>young,</b> and it is improper for them to be living in the same house together, then <b>they sustain her and she</b> stays <b>in her father’s house.</b>
+<b>As long as</b> a widow <b>is</b> living <b>in the house of her father</b> and is being supported by her husband’s heirs, <b>she may always collect</b> payment of <b>her marriage contract,</b> even after many years. <b>As long as she is</b> living <b>in the house of her husband, she may collect</b> payment of <b>her marriage contract until twenty-five years</b> later, at which point she may no longer collect the payment. This is <b>because there is</b> enough time <b>in twenty-five years for her to do favors</b> and give to others, thereby spending the resources of the orphans, until what she has spent <b>equals</b> the value of <b>her marriage contract.</b> This is <b>the statement of Rabbi Meir, who said</b> it <b>in the name of Rabban Shimon ben Gamliel.</b> <b>And the Rabbis say</b> the opposite: <b>As long as she is</b> residing <b>in the house of her husband she may always collect</b> payment of <b>her marriage contract,</b> since during this time the heirs are caring for her and she is therefore embarrassed to sue them for payment of her marriage contract. However, <b>as long as she is in the house of her father she may collect</b> payment of <b>her marriage contract until twenty-five years</b> later, and if by then she has not sued for it, it is assumed that she has waived her rights to it. If <b>she died, her heirs mention her marriage contract</b> up <b>until twenty-five years</b> later.
+
+Chapter 13
+
+<b>There were two</b> prominent <b>judges</b> who issued <b>decrees in Jerusalem, Admon and Ḥanan ben Avishalom. Ḥanan states two matters</b> about which the Sages disagreed; <b>Admon states seven.</b> The mishna elaborates: With regard to the case of <b>one who went overseas and his wife is demanding sustenance,</b> claiming that her husband left her without funds and she is seeking a ruling that would provide for her from her husband’s property, <b>Ḥanan says:</b> <b>She takes an oath at the end</b> of their marriage, i.e., when she learns that her husband died. The oath is to the effect that he did not leave her any funds when he departed overseas, as she is claiming full payment of her marriage contract. <b>And she does not take an oath at the outset</b> of his trip overseas, when she demands support soon after his departure. <b>The sons of High Priests disagreed with</b> Ḥanan’s opinion <b>and said: She takes an oath</b> both <b>at the outset and at the end. Rabbi Dosa ben Harkinas said:</b> The <i>halakha</i> is <b>in accordance with their statement,</b> i.e., that of the sons of the High Priests. <b>Rabban Yoḥanan ben Zakkai said</b> that <b>Ḥanan spoke well: She takes an oath only at the end.</b>
+In the case of a husband <b>who went overseas, and someone arose and sustained his wife</b> in his absence, and upon the husband’s return the provider demands from him the money he spent on his wife, <b>Ḥanan says:</b> He has <b>lost his money,</b> i.e., the husband is not obligated to repay him, as the provider acted of his own free will and was not instructed to do so by the husband. <b>The sons of High Priests disagreed</b> with Ḥanan’s opinion <b>and said:</b> The man <b>swears how much he spent</b> on behalf of the woman, <b>and he takes</b> that sum from the husband. <b>Rabbi Dosa ben Harkinas said</b> that the <i>halakha</i> is <b>in accordance with their statement. Rabbi Yoḥanan ben Zakkai said: Ḥanan spoke well</b> in this case, as this man is like one who <b>placed his money on the horn of a deer</b> in midflight, i.e., he has no reasonable expectation of reimbursement.
+<b>Admon states</b> a dissenting opinion to that of the Rabbis in <b>seven</b> cases. The mishna elaborates: With regard to <b>one who died and left</b> behind both <b>sons and daughters, when the estate is large the sons inherit</b> the property <b>and the daughters are provided with sustenance</b> from it. <b>And with regard to a small estate,</b> which is insufficient to provide for both the sons and the daughters, <b>the daughters are provided with sustenance and the sons</b> have neither inheritance nor sustenance, and therefore, if they have no other means with which to support themselves, they must <b>go round</b> begging <b>at the doors. Admon says: Because I am a male,</b> will <b>I lose out? Rabban Gamliel said: I see</b> as correct <b>the statement of Admon.</b>
+The mishna cites another case involving a dispute between Admon and the Rabbis. With regard to <b>one who claims</b> that <b>another</b> owes him <b>jugs of oil, and</b> the other <b>admits to</b> the claim of <b>pitchers</b> but not the oil, <b>Admon says: Since he made a partial admission to the claim, he takes an oath</b> swearing that he owes only what he has admitted to and no more. <b>And the Rabbis say: The partial admission</b> in this case <b>is not of the same type as the claim,</b> as the claim specified oil and the admission referred to pitchers. <b>Rabban Gamliel said: I see</b> as correct <b>the statement of Admon.</b>
+The mishna states another case involving a ruling of Admon. With regard to one who promises and <b>apportions money for his son-in-law</b> as a dowry, <b>and he went bankrupt,</b> and he now claims that he does not have the money to fulfill his financial obligations, the betrothed woman can be left to <b>sit</b> unwed in her father’s house <b>until her head turns white.</b> If the groom does not wish to marry without a dowry he cannot be forced to do so, as the father failed to fulfill his promise. <b>Admon says</b> that <b>she can say: Had I apportioned</b> the money <b>myself</b> and broken my promise, I would agree to <b>sit until my head turns white.</b> However, <b>now that</b> my <b>father</b> was the one who <b>apportioned</b> the dowry, <b>what can I do? Either marry</b> me <b>or release</b> me by a bill of divorce. <b>Rabban Gamliel said: I see</b> as correct <b>the statement of Admon.</b>
+With regard to <b>one who contests</b> ownership <b>of a field,</b> claiming that a field under the control of someone else actually belongs to him, <b>and</b> the claimant himself <b>is signed as a witness on</b> the bill of sale to that other person, <b>Admon says:</b> His signature does not disprove his claim of ownership of the property, as it is possible that the claimant said to himself: <b>The second</b> person <b>is easier for me,</b> as I can reason with him, <b>but the first</b> owner, who sold the field to the current holder, <b>is more difficult</b> to deal with <b>than him.</b> The claimant might have been afraid to protest against the first one, who is perhaps violent, and therefore he was even willing to sign as a witness to transfer the field to the control of someone more amenable to his ensuing protest. <b>And the Rabbis say: He</b> has <b>lost his right</b> to contest ownership, as he signed a bill of sale that states that the field belongs to the present holder. If <b>he established</b> that field <b>as a marker for another</b> field, everyone agrees that <b>he</b> has <b>lost his right.</b> In other words, if the claimant wrote a document concerning another field and in that document he listed the first field as a boundary marker and described it as belonging to someone else, even Admon concedes that he has lost his right, as he had no reason to say it belonged to someone else other than his belief this was in fact the case.
+With regard to <b>one who went overseas and</b> in the meantime <b>the path</b> leading <b>to his field was lost,</b> e.g., the path he used to reach his land was taken over by the owner of the field through which it passed, so that its exact position is now unknown, <b>Admon says: Let him go</b> to his field <b>by the shortest</b> possible route. <b>And the Rabbis say: Let him buy himself a path</b> from an owner of a neighboring field at whatever price he can, even if it is <b>one hundred dinars [<i>maneh</i>], or let him fly through the air.</b>
+With regard to <b>one who produces a promissory note against another, and this</b> borrower <b>produced</b> a bill of sale dated after the promissory note that states <b>that</b> the lender <b>sold him a field</b> of his, <b>Admon says</b> that the borrower <b>can say: Were I</b> really <b>indebted to you, you should have collected your</b> loan <b>when you sold me the field,</b> and you would not have needed to sell it. <b>And the Rabbis say:</b> This is no proof, as it is possible that <b>this</b> lender <b>was perspicacious, as he sold</b> the borrower <b>the land</b> for a good reason, <b>because now he can take</b> the field as <b>collateral from him</b> in lieu of the outstanding loan.
+With regard to <b>two</b> people <b>who</b> each <b>produced a promissory note</b> of a monetary debt <b>against the other, Admon says:</b> The one holding the note with the later date can say to the first: <b>If I owed you</b> money, <b>how</b> is it that <b>you are borrowing from me?</b> You should have sued to collect your debt. This is proof that your document is a forgery. <b>And the Rabbis say: This one collects his promissory note, and that one collects his promissory note.</b>
+Eretz Yisrael is divided into <b>three</b> separate <b>lands</b> with regard <b>to marriage: Judea, Transjordan, and the Galilee.</b> If a man marries a woman in one of these lands he may <b>not remove</b> her <b>from</b> one <b>town to</b> another <b>town</b> in another of these lands or <b>from</b> one <b>city to</b> another <b>city,</b> i.e., he cannot compel her to move to another land. <b>However, in the same land one may remove her from</b> one <b>town to</b> another <b>town</b> or <b>from</b> one <b>city to</b> another <b>city.</b> <b>However,</b> even within the same land one may <b>not</b> force his wife to move <b>from a town to a city, nor from a city to a town.</b> The mishna adds: <b>One may remove</b> his wife <b>from a noxious residence to a pleasant residence,</b> even if it is in another land. <b>However,</b> one may <b>not</b> compel his wife to move <b>from a pleasant residence to a noxious residence. Rabban Shimon ben Gamliel says:</b> One may <b>also not</b> remove her <b>from a noxious residence to a pleasant residence, because a pleasant residence tests</b> the individual, i.e., one accustomed to certain environments can suffer even in more comfortable living quarters.
+<b>All</b> may force their family <b>to ascend to Eretz Yisrael,</b> i.e., one may compel his family and household to immigrate to Eretz Yisrael, <b>but all may not remove</b> others from Eretz Yisrael, as one may not coerce one’s family to leave. Likewise, <b>all</b> may force their family <b>to ascend to Jerusalem, and all may not,</b> i.e., no one may, <b>remove</b> them from Jerusalem. <b>Both men and women</b> may force the other spouse to immigrate to Eretz Yisrael or to move to Jerusalem. The mishna lists other halakhic distinctions between various geographic locations: If one <b>married a woman in Eretz Yisrael and divorced her in Eretz Yisrael,</b> and the currency of the sum in the marriage contract was not specified, <b>he gives her</b> the sum of her marriage contract <b>in the currency of Eretz Yisrael.</b> If one <b>married a woman in Eretz Yisrael and divorced her in Cappadocia,</b> where the currency holds greater value, <b>he gives her the currency of Eretz Yisrael.</b> If one <b>married a woman in Cappadocia and divorced her in Eretz Yisrael, he</b> likewise <b>gives her the currency of Eretz Yisrael. Rabban Shimon ben Gamliel says: He gives her the currency of Cappadocia.</b> Everyone agrees that if one <b>married a woman in Cappadocia and divorced her in Cappadocia, he gives her the currency of Cappadocia.</b>
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+Mishnah Ketubot
+משנה כתובות
+Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri
+https://archive.org/details/MishnaCorrectedKaufman00WHOLE
+
+משנה כתובות
+
+
+
+Chapter 1
+
+<small>א</small>
+בְּתוּלָה נִשֵּׂאת בַּיּוֹם הָרְבִיעִי, 
+וְאַלְמָנָה בַיּוֹם הַחֲמִישִׁי, 
+שֶׁפְּעָמַיִם בַּשַּׁבָּת בָּתֵּי דִינִין יוֹשְׁבִין בָּעֲיָרוֹת, 
+בַּיּוֹם הַשֵּׁנִי וּבַיּוֹם הַחֲמִישִׁי, 
+שֶׁאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים, 
+הָיָה מַשְׁכִּים לְבֵית דִּין. 
+
+<small>ב</small>
+בְּתוּלָה כְתֻבָּתָהּ מָאתַיִם, 
+וְאַלְמָנָה מָנֶה.  
+בְּתוּלָה אַלְמָנָה, גְּרוּשָׁה וַחֲלוּצָה מִן הָאֵרוּסִין, 
+כְּתֻבָּתָם מָאתַיִם, וְיֵשׁ לָהֶם טַעֲנַת בְּתוּלִים.  
+הַגִּיּוֹרֶת וְהַשְּׁבוּיָה וְהַשִּׁפְחָה, 
+שֶׁנִּפְדּוּ אוֹ שֶׁנִּתְגַּיְּרוּ אוֹ שֶׁנִּשְׁתַּחְרְרוּ 
+פְּחוּתוֹת מִבְּנוֹת שָׁלוֹשׁ שָׁנִים וְיוֹם אֶחָד, 
+כְּתֻבָּתָם מָאתַיִם, וְיֵשׁ לָהֶם טַעֲנַת בְּתוּלִים. 
+
+<small>ג</small>
+הַגָּדוֹל שֶׁבָּא עַל הַקְּטַנָּה, 
+וְהַקָּטָן שֶׁבָּא עַל הַגְּדוֹלָה, וּמֻכַּת עֵץ, 
+כְּתֻבָּתָן מָאתַיִם.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+וַחֲכָמִים אוֹמְרִים: 
+מֻכַּת עֵץ, כְּתֻבָּתָהּ מָנֶה. 
+
+<small>ד</small>
+בְּתוּלָה אַלְמָנָה, גְּרוּשָׁה וַחֲלוּצָה מִן הַנִּשּׂוּאִין, 
+כְּתֻבָּתָן מָנֶה, וְאֵין לָהֶן טַעֲנַת בְּתוּלִים.  
+הַגִּיּוֹרֶת וְהַשְּׁבוּיָה וְהַשִּׁפְחָה, 
+שֶׁנִּפְדּוּ אוֹ שֶׁנִּתְגַּיְּרוּ אוֹ שֶׁנִּשְׁתַּחְרְרוּ 
+יְתֵרוֹת עַל בְּנוֹת שָׁלוֹשׁ שָׁנִים וְיוֹם אֶחָד, 
+כְּתֻבָּתָן מָנֶה, וְאֵין לָהֶן טַעֲנַת בְּתוּלִים. 
+
+<small>ה</small>
+הָאוֹכֵל אֵצֶל חָמִיו בִּיהוּדָה שֶׁלֹּא בְעֵדִים, 
+אֵינוּ יָכוֹל לִטְעוֹן טַעֲנַת בְּתוּלִים, 
+מִפְּנֵי שֶׁהוּא מִתְיַחֵד עִמָּהּ.  
+אֶחָד אַלְמְנוֹת יִשְׂרָאֵל וְאֶחָד אַלְמְנוֹת כֹּהֲנִים, 
+כְּתֻבָּתָן מָנֶה.  
+בֵּית דִּין שֶׁלַּכֹּהֲנִים 
+הָיוּ גוֹבִין לִבְתוּלָה אַרְבַּע מֵאוֹת זוּז, 
+וְלֹא מֵחוּ בְיָדָם חֲכָמִים.  
+
+<small>ו</small>
+הַנּוֹשֵׂא אֶת הָאִשָּׁה וְלֹא מָצָא לָהּ בְּתוּלִים, 
+הִיא אוֹמֶרֶת: 
+'מִשֶּׁאֵרַסְתַּנִי נֶאֱנַסְתִּי, וְנִסְתַּחֲפָה שָׂדָךְ.' 
+וְהוּא אוֹמֵר: 
+'לֹא כִי, אֶלָּא עַד שֶׁלֹּא אֵרַסְתִּיךְ, 
+וְהָיָה מַקָּחִי מַקַּח טָעוּת.' 
+רַבָּן גַּמְלִיאֵל וּרְבִּי אֱלִיעֶזֶר אוֹמְרִים: 
+נֶאֱמֶנֶת.  
+וּרְבִּי יְהוֹשֻׁעַ אוֹמֵר: 
+אֵינָה נֶאֱמֶנֶת, וְלֹא מִפִּיהָ אָנוּ חַיִּים! 
+אֶלָּא הֲרֵי זוֹ בְחֶזְקַת בְּעוּלָה עַד שֶׁלֹּא תִתְאָרֵס, 
+הִטְעַתּוּ, 
+עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ. 
+
+<small>ז</small>
+הִיא אוֹמֶרֶת 'מֻכַּת עֵץ אָנִי', 
+וְהוּא אוֹמֵר 'לֹא כִי, אֶלָּא דְרוּסַת אִישׁ אַתְּ', 
+רַבָּן גַּמְלִיאֵל וּרְבִּי אֱלִיעֶזֶר אוֹמְרִים: 
+נֶאֱמֶנֶת.  
+וּרְבִּי יְהוֹשֻׁעַ אוֹמֵר: 
+לֹא מִפִּיהָ אָנוּ חַיִּים! 
+אֶלָּא הֲרֵי זוֹ בְחֶזְקַת דְּרוּסַת אִישׁ, 
+עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ. 
+
+<small>ח</small>
+רָאוּהָ מְדַבֶּרֶת עִם אֶחָד, אָמְרוּ לָהּ: 
+'מַה טִּיבוֹ שֶׁלָּזֶה?' 
+'אִישׁ פְּלוֹנִי, וְכֹהֵן הוּא', 
+רַבָּן גַּמְלִיאֵל וּרְבִּי אֱלִיעֶזֶר אוֹמְרִים: 
+נֶאֱמֶנֶת.  
+וּרְבִּי יְהוֹשֻׁעַ אוֹמֵר: 
+לֹא מִפִּיהָ אָנוּ חַיִּים! 
+אֶלָּא הֲרֵי זוֹ בְחֶזְקַת בְּעוּלָה לַמַּמְזֵר וְלַנָּתִין, 
+עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ. 
+
+<small>ט</small>
+הָיְתָה מְעֻבֶּרֶת, 
+'מַה טִּיבוֹ שֶׁלָּעֹבֶר הַזֶּה?' 
+'מֵאִישׁ פְּלוֹנִי, וְכֹהֵן הוּא.' 
+רַבָּן גַּמְלִיאֵל וּרְבִּי אֱלִיעֶזֶר אוֹמְרִים: 
+נֶאֱמֶנֶת.  
+וּרְבִּי יְהוֹשֻׁעַ אוֹמֵר: 
+לֹא מִפִּיהָ אָנוּ חַיִּים! 
+אֶלָּא הֲרֵי זוֹ בְחֶזְקַת מְעֻבֶּרֶת מִנָּתִין וּמַמְזֵר, 
+עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ. 
+
+<small>י</small>
+אָמַר רְבִּי יוֹסֵה: 
+מַעֲשֶׂה בְתִינוֹקֶת שֶׁיָּרְדָה לְמַלֹּאת מִן הָעַיִן, 
+וְנֶאֱנָסָה.  
+אָמַר רְבִּי יוֹחָנָן בֶּן נוּרִי: 
+אִם רֹב הָעִיר מַשִּׂיאִין לִכְהֻנָּה, 
+הֲרֵי זוֹ תִנָּשֵׂא לִכְהֻנָּה. 
+
+
+
+
+
+Chapter 2
+
+<small>א</small>
+הָאִשָּׁה שֶׁנִּתְאַלְמְנָה אוֹ שֶׁנִּתְגָּרְשָׁה, 
+הִיא אוֹמֶרֶת 'בְּתוּלָה נִשֵּׂאתִי', 
+וְהוּא אוֹמֵר 'לֹא כִי, אֶלָּא אַלְמָנָה נְשָׂאתִיךְ'. 
+אִם יֵשׁ עֵדִים שֶׁיָּצַאת בְּהֵינוּמָא, וְרֹאשָׁהּ פָּרוּעַ, 
+כְּתֻבָּתָהּ מָאתַיִם.  
+רְבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר: 
+אַף חִלּוּק קָלִיּוֹת רְאָיָה. 
+
+<small>ב</small>
+מוֹדֶה רְבִּי יְהוֹשֻׁעַ בְּאוֹמֵר לַחֲבֵרוֹ: 
+'שָׂדֶה זֶה, שֶׁלְּאָבִיךָ הָיַת, וּלְקַחְתִּיהָ מִמֶּנּוּ', 
+נֶאֱמָן, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר.  
+אִם יֵשׁ עֵדִים שֶׁהִיא שֶׁלְּאָבִיו, 
+וְהוּא אוֹמֵר 'לְקַחְתִּיהָ מִמֶּנּוּ', 
+אֵינוּ נֶאֱמָן. 
+
+<small>ג</small>
+הָעֵדִים שֶׁאָמְרוּ: 
+'כְּתַב יָדֵינוּ הוּא זֶה, 
+אֲבָל אֲנוּסִים הָיִינוּ, קְטַנִּים הָיִינוּ, פְּסוּלֵי עֵדוּת הָיִינוּ', 
+הֲרֵי אֵלּוּ נֶאֱמָנִים.  
+אִם יֵשׁ עֵדִים שֶׁהוּא כְתַב יָדָן, 
+אוֹ שֶׁהָיְתָה כְתַב יָדָן יוֹצֵא לְמָקוֹם אַחֵר, 
+אֵינָן נֶאֱמָנִים. 
+
+<small>ד</small>
+זֶה אוֹמֵר: 
+'זֶה כְתַב יָדִי, וְזֶה כְתַב יָדוֹ שֶׁלַּחֲבֵרִי', 
+וְזֶה אוֹמֵר: 
+'זֶה כְתַב יָדִי, וְזֶה כְתַב יָדוֹ שֶׁלַּחֲבֵרִי', 
+הֲרֵי אֵלּוּ נֶאֱמָנִים.  
+זֶה אוֹמֵר: 
+'זֶה כְתַב יָדִי', 
+וְזֶה אוֹמֵר: 
+'זֶה כְתַב יָדִי', 
+צְרִיכִים שֶׁיִּצְטָרֵף עִמָּהֶן אַחֵר.  
+דִּבְרֵי רְבִּי.  
+וַחֲכָמִים אוֹמְרִים: 
+אֵינָן צְרִיכִים שֶׁיִּצְטָרֵף עִמָּהֶם אַחֵר, 
+אֶלָּא נֶאֱמָן אָדָם לוֹמַר 'זֶה כְתַב יָדִי'. 
+
+<small>ה</small>
+הָאִשָּׁה שֶׁאָמְרָה: 
+'אֵשֶׁת אִישׁ הָיִיתִי, וּגְרוּשָׁה אָנִי', 
+נֶאֱמֶנֶת, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר.  
+אִם יֵשׁ עֵדִים שֶׁהִיא אֵשֶׁת אִישׁ, וְהִיא אוֹמֶרֶת: 
+'גְּרוּשָׁה אֲנִי', 
+אֵינָה נֶאֱמֶנֶת.  
+
+<small>ו</small>
+הָאִשָּׁה שֶׁאָמְרָה: 
+'נִשְׁבֵּתִי, וּטְהוֹרָה אָנִי', 
+נֶאֱמֶנֶת, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר.  
+אִם יֵשׁ עֵדִים שֶׁנִּשְׁבֵּית, וְהִיא אוֹמֶרֶת: 
+'טְהוֹרָה אָנִי', 
+אֵינָה נֶאֱמֶנֶת.  
+אִם מִשֶּׁנִּשֵּׂאת בָּאוּ הָעֵדִים, 
+הֲרֵי זוֹ לֹא תֵצֵא. 
+
+<small>ז</small>
+שְׁתֵּי נָשִׁים שֶׁנִּשְׁבּוּ, 
+זוֹ אוֹמֶרֶת: 
+'נִשְׁבֵּתִי, וּטְהוֹרָה אָנִי', 
+וְזוֹ אוֹמֶרֶת: 
+'נִשְׁבֵּתִי, וּטְהוֹרָה אָנִי', 
+אֵינָן נֶאֱמָנוֹת.  
+בִּזְמַן שֶׁהֵן מְעִידוֹת זוֹ אֶת זוֹ, 
+הֲרֵי אֵלּוּ נֶאֱמָנוֹת. 
+
+<small>ח</small>
+וְכֵן שְׁנֵי אֲנָשִׁים, 
+זֶה אוֹמֵר 'כֹּהֵן אָנִי', 
+וְזֶה אוֹמֵר 'כֹּהֵן אָנִי', 
+אֵינָן נֶאֱמָנִין.  
+בִּזְמַן שֶׁהֵן מְעִידִין זֶה אֶת זֶה, 
+הֲרֵי אֵלּוּ נֶאֱמָנִין. 
+
+<small>ט</small>
+אָמַר רְבִּי יְהוּדָה: 
+אֵין מַעֲלִין לִכְהֻנָּה עַל פִּי עֵד אֶחָד.  
+אָמַר רְבִּי אֶלְעָזָר: 
+אֶמָּתַי? בִּמְקוֹם שֶׁיֵּשׁ לוֹ עוֹרְרִין.  
+אֲבָל בִּמְקוֹם שֶׁאֵין לוֹ עוֹרְרִין, 
+מַעֲלִים לִכְהֻנָּה עַל פִּי עֵד אֶחָד.  
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, 
+מִשֵּׁם שִׁמְעוֹן בֶּן הַסֶּגֶן: 
+מַעֲלִים לִכְהֻנָּה עַל פִּי עֵד אֶחָד. 
+
+<small>י</small>
+הָאִשָּׁה שֶׁנֶּחְבְּשָׁה בִידֵי גוֹיִם, 
+עַל יְדֵי מָמוֹן, מֻתֶּרֶת לְבַעְלָהּ; 
+וְעַל יְדֵי נְפָשׁוֹת, אֲסוּרָה.  
+וְכֵן עִיר שֶׁכְּבָשָׁהּ כַּרְקוֹם, 
+כָּל כֹּהֲנוֹת שֶׁבְּתוֹכָהּ פְּסוּלוֹת.  
+וְאִם יֵשׁ לָהֶן עֵדִים, אֲפִלּוּ עֶבֶד, אֲפִלּוּ שִׁפְחָה, 
+הֲרֵי אֵלּוּ נֶאֱמָנִין,  
+שֶׁאֵין אָדָם מֵעִיד עַל יְדֵי עַצְמוֹ.  
+אָמַר רְבִּי זְכַרְיָה בֶן הַקַּצָּב: 
+הַמָּעוֹן הַזֶּה! לֹא זָזָה יָדָהּ מִתּוֹךְ יָדִי, 
+מִשָּׁעָה שֶׁנִּכְנְסוּ גוֹיִם לִירוּשָׁלַיִם עַד שֶׁיָּצָאנוּ.  
+אָמְרוּ לוֹ: 
+אֵין אָדָם מֵעִיד עַל יְדֵי עַצְמוֹ. 
+
+<small>יא</small>
+וְאֵלּוּ נֶאֱמָנִים לְהָעִיד בְּגָדְלָן מַה שֶּׁרָאוּ בְקָטְנָן: 
+נֶאֱמָן הוּא אָדָם לוֹמַר: 
+זֶה כְתַב יָדוֹ שֶׁלְּאַבָּא, 
+וְזֶה כְתַב יָדוֹ שֶׁלְּאָחִי; 
+זָכוּר הָיִיתִי בְאֶשֶׁת אִישׁ פְּלוֹנִי, 
+שֶׁיָּצַאת בְּהֵינוֹמָה וְרֹאשָׁהּ פָּרוּעַ; 
+שֶׁהָיָה אִישׁ פְּלוֹנִי יוֹצֵא מִבֵּית הַסֵּפֶר לִטְבּוֹל, 
+[לֹאכַל] בִּתְרוּמָתוֹ; &lt;יש מקום מגורד&gt;
+וְשֶׁהָיָה חוֹלֵק עִמָּנוּ עַל הַגֹּרֶן; 
+וְשֶׁהַמָּקוֹם הַזֶּה בֵית פְּרַס הוּא; 
+וְעַד כָּן הָיִינוּ בָאִים בַּשַּׁבָּת.  
+אֲבָל אֵינוּ אָדָם נֶאֱמָן לוֹמַר: 
+דֶּרֶךְ הָיָה לְאִישׁ פְּלוֹנִי בַמָּקוֹם הַזֶּה, 
+מַעֲמָד וּמִסְפֵּד הָיָה לְאִישׁ פְּלוֹנִי בַמָּקוֹם הַזֶּה. 
+
+
+
+
+
+Chapter 3
+
+<small>א</small>
+אֵלּוּ נְעָרוֹת שֶׁיֵּשׁ לָהֶם קְנָס: 
+הַבָּא עַל הַמַּמְזֶרֶת, וְעַל הַנְּתִינָה, וְעַל הַכּוּתִית. 
+הַבָּא עַל הַגִּיּוֹרֶת, וְעַל הַשְּׁבוּיָה, וְעַל הַשִּׁפְחָה, 
+שֶׁנִּפְדּוּ אוֹ שֶׁנִּתְגַּיְּרוּ אוֹ שֶׁנִּשְׁתַּחְרְרוּ 
+פְּחוּתוֹת מִבְּנוֹת שָׁלוֹשׁ שָׁנִים וְיוֹם אֶחָד. 
+הַבָּא עַל אֲחוֹתוֹ, 
+וְעַל אֲחוֹת אָבִיו, וְעַל אֲחוֹת אִמּוֹ, 
+וְעַל אֲחוֹת אִשְׁתּוֹ, 
+וְעַל אֵשֶׁת אָחִיו, וְעַל אֵשֶׁת אֲחִי אָבִיו, 
+וְעַל הַנִּדָּה, 
+יֵשׁ לָהֶן קְנָס. 
+אַף עַל פִּי שֶׁהֵן בַּהִכָּרֵת, 
+אֵין בָּהֶן מִיתַת בֵּית דִּין. 
+
+<small>ב</small>
+וְאֵלּוּ שֶׁאֵין לָהֶם קְנָס: 
+הַבָּא עַל הַגִּיּוֹרֶת, וְעַל הַשְּׁבוּיָה, וְעַל הַשִּׁפְחָה, 
+שֶׁנִּפְדּוּ אוֹ שֶׁנִּתְגַּיְּרוּ אוֹ שֶׁנִּשְׁתַּחְרְרוּ 
+יְתֵרוֹת עַל בְּנוֹת שָׁלוֹשׁ שָׁנִים וְיוֹם אֶחָד.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+שְׁבוּיָה שֶׁנִּפְדַּת, 
+הֲרֵי הִיא בִּקְדֻשָּׁתָהּ, אַף עַל פִּי גְדוֹלָה.  
+
+<small>ג</small>
+הַבָּא עַל בִּתּוֹ, וְעַל בַּת בִּתּוֹ, וְעַל בַּת בְּנוֹ, 
+וְעַל בַּת אִשְׁתּוֹ, וְעַל בַּת בִּתָּהּ, וְעַל בַּת בְּנָהּ, 
+אֵין לָהֶם קְנָס, 
+מִפְּנֵי שֶׁהוּא מִתְחַיֵּב בְּנַפְשׁוֹ, 
+שֶׁמִּיתָתוֹ בִידֵי בֵית דִּין. 
+שֶׁכָּל הַמִּתְחַיֵּב בְּנַפְשׁוֹ, אֵין מְשַׁלֵּם מָמוֹן, 
+שֶׁנֶּאֱמַר: (שמות כא,כב) 
+"וְלֹא יִהְיֶה אָסוֹן, עָנוֹשׁ יֵעָנֵשׁ". 
+
+<small>ד</small>
+נַעֲרָה שֶׁנִּתְאָרְסָה אוֹ שֶׁנִּתְגָּרְשָׁה, 
+רְבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: 
+אֵין לָהּ קְנָס.  
+רְבִּי עֲקִיבָה אוֹמֵר: 
+יֶשׁ לָהּ קְנָס, וּקְנָסָהּ לְעַצְמָהּ. 
+
+<small>ה</small>
+הַמְפַתֶּה נוֹתֵן שְׁלֹשָׁה דְבָרִים, 
+וְהָאוֹנֵס אַרְבָּעָה: 
+הַמְפַתֶּה נוֹתֵן בֹּשֶׁת, וּפְגָם, וּקְנָס; 
+מוֹסִיף עָלָיו הָאוֹנֵס, 
+שֶׁהוּא נוֹתֵן אֶת הַצַּעַר.  
+וּמַה בֵּין הָאוֹנֵס לַמְפַתֶּה? 
+שֶׁהָאוֹנֵס נוֹתֵן אֶת הַצַּעַר, 
+וְהַמְפַתֶּה אֵינוּ נוֹתֵן אֶת הַצַּעַר; 
+שֶׁהָאוֹנֵס נוֹתֵן מִיָּד, 
+וְהַמְפַתֶּה לִכְשֶׁיּוֹצִיא; 
+הָאוֹנֵס שׁוֹתֶה בַעֲצִיצוֹ, 
+וְהַמְפַתֶּה, אִם רוֹצֶה לְהוֹצִיא, יוֹצִיא. 
+
+<small>ו</small>
+כֵּיצַד שׁוֹתֶה בַעֲצִיצוֹ? 
+אֲפִלּוּ הִיא חִגֶּרֶת, 
+אֲפִלּוּ הִיא סוֹמָא, 
+אֲפִלּוּ הִיא מֻכַּת שְׁחִין.  
+אֲבָל נִמְצָא בָהּ דְּבַר זִמָּה, 
+אוֹ שֶׁאֵינָה רְאוּיָה לָבֹא בְיִשְׂרָאֵל, 
+אֵינוּ רַשַּׁי לְקַיְּמָהּ, שֶׁנֱּאֱמַר: (דברים כב,כט) 
+"וְלוֹ תִהְיֶה לְאִשָּׁה", אִשָּׁה הָרְאוּיָה לוֹ. 
+
+<small>ז</small>
+יְתוֹמָה שֶׁנִּתְאָרְסָה אוֹ שֶׁנִּתְגָּרְשָׁה, &lt;המגיה: וְנִתְגָּרְשָׁה&gt; 
+רְבִּי אֶלְעָזָר אוֹמֵר: 
+הָאוֹנֵס חַיָּב, וְהַמְפַתֶּה פָטוּר. 
+
+<small>ח</small>
+וְאֵי זוֹ הִיא הַבֹּשֶׁת? 
+הַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ.  
+פְּגָם? 
+רוֹאִין אוֹתָהּ כְּאִלּוּ הִיא שִׁפְחָה נִמְכֶּרֶת, 
+כַּמָּה הָיְתָה יָפָה, וְכַמָּה הִיא יָפָה.  
+קְנָס, 
+שָׁוֶה לְכָל אָדָם.  
+וְכָל שֶׁיֶּשׁ לוֹ קִצְבָה מִן הַתּוֹרָה, 
+שָׁוֶה לְכָל אָדָם. 
+
+<small>ט</small>
+כָּל מָקוֹם שֶׁיֶּשׁ מֶכֶר, אֵין קְנָס, 
+וְכָל מָקוֹם שֶׁיֶּשׁ קְנָס, אֵין מֶכֶר.  
+קְטַנָּה, יֶשׁ לָהּ מֶכֶר, וְאֵין לָהּ קְנָס; &lt;שֶׁיֶּשׁ&gt;
+נַעֲרָה, יֶשׁ לָהּ קְנָס, וְאֵין לָהּ מֶכֶר.  
+בּוֹגֶרֶת, לֹא מֶכֶר וְלֹא קְנָס. 
+
+<small>י</small>
+הָאוֹמֵר: 
+'פִּתִּיתִי בִתּוֹ שֶׁלִּפְלוֹנִי', 
+מְשַׁלֵּם בֹּשֶׁת וּפְגָם עַל פִּי עַצְמוֹ, 
+וְאֵינוּ מְשַׁלֵּם קְנָס.  
+הָאוֹמֵר 'גָּנַבְתִי', 
+מְשַׁלֵּם אֶת הַקֶּרֶן עַל פִּי עַצְמוֹ, 
+וְאֵינוּ מְשַׁלֵּם לֹא תַשְׁלוּמֵי כֶפֶל, 
+וְלֹא תַשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה.  
+'הֵמִית שׁוֹרִי אֶת אִישׁ פְּלוֹנִי', 
+אוֹ 'שׁוֹרוֹ שֶׁלִּפְלוֹנִי', 
+הֲרֵי זֶה מְשַׁלֵּם עַל פִּי עַצְמוֹ; 
+'הֵמִית שׁוֹרִי עַבְדּוֹ שֶׁלִּפְלוֹנִי', 
+אֵינוּ מְשַׁלֵּם עַל פִּי עַצְמוֹ.  
+זֶה הַכְּלָל: 
+כָּל הַמְשַׁלֵּם יוֹתֵר מִמַּה שֶּׁהִזִּיק, 
+אֵינוּ מְשַׁלֵּם עַל פִּי עַצְמוֹ. 
+
+
+
+
+
+Chapter 4
+
+<small>א</small>
+נַעֲרָה שֶׁנִּתְפַּתְּתָה, 
+בָּשְׁתָּהּ וּפְגָמָהּ וּקְנָסָהּ שֶׁלְּאָבִיהָ; 
+וְהַצַּעַר בַּתְּפוּסָה.  
+עָמְדָה בַדִּין עַד שֶׁלֹּא מֵת הָאָב, 
+הֲרֵי הֵן שֶׁלָּאָב; 
+מֵת הָאָב, 
+הֲרֵי הֵן שֶׁלְּאַחִין; 
+לֹא הִסְפִּיקָה לַעֲמֹד בַּדִּין עַד שֶׁמֵּת הָאָב, 
+הֲרֵי הֵן שֶׁלְּעַצְמָהּ.  
+
+<small>ב</small>
+עָמְדָה בַדִּין עַד שֶׁלֹּא בָגָרָה, 
+הֲרֵי הֵן שֶׁלָּאָב. 
+מֵת הָאָב, 
+הֲרֵי הֵן שֶׁלָּאַחִים; 
+לֹא הִסְפִּיקָה לַעֲמֹד בַּדִּין עַד שֶׁבָּגָרָה, 
+הֲרֵי הֵן שֶׁלְּעַצְמָהּ.  
+
+<small>ג</small>
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+אִם לֹא הִסְפִּיקָה לִגְבּוֹת עַד שֶׁמֵּת הָאָב, 
+הֲרֵי הֵן שֶׁלְּעַצְמָהּ.  
+וּמַעֲשֵׂה יָדֶיהָ וּמְצִיאָתָהּ, 
+אַף עַל פִּי שֶׁלֹּא גָבַת, וּמֵת הָאָב, 
+הֲרֵי הֵן שֶׁלְּאַחִים. 
+
+<small>ד</small>
+הַמְאָרֵס אֶת בִּתּוֹ, וְגֵרְשָׁהּ; 
+אֵרְסָהּ, וְנִתְאַלְמְנָה, 
+כְּתֻבָּתָהּ שֶׁלוֹ.  
+הִשִּׂיאָהּ, וְגֵרְשָׁהּ; 
+הִשִּׂיאָהּ, וְנִתְאַלְמְנָה, 
+כְּתֻבָּתָהּ שֶׁלָּהּ.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+הָרִאשׁוֹנָה שֶׁלָּאָב.  
+אָמְרוּ לוֹ: 
+אִם מִשֶּׁהִשִּׂיאָהּ, אֵין לְאָבִיהָ בָהּ רְשׁוּת. 
+
+<small>ה</small>
+גִּיּוֹרֶת שֶׁנִּתְגַּיְּרָה בִתָּהּ עִמָּהּ, וְזִנַּת, 
+הֲרֵי זוֹ בֶחָנֵק.  
+אֵין לָהּ 'פֶּתַח בֵּית אָב', וְלֹא מֵאָה סֶלַע.  
+הָיְתָה הוֹרָתָהּ שֶׁלֹּא בִקְדֻשָּׁה, וְלֵדָתָהּ בִּקְדֻשָּׁה, 
+הֲרֵי זוֹ כְּבַת יִשְׂרָאֵל בִּסְקִילָה,  
+אֵין לָהּ 'פֶּתַח בֵּית אָב', וְלֹא מֵאָה סֶלַע. 
+הָיְתָה הוֹרָתָהּ וְלֵדָתָהּ בִּקְדֻשָּׁה, 
+הֲרֵי זוֹ כְבַת יִשְׂרָאֵל לְכָל דָּבָר.  
+יֶשׁ לָהּ אָב וְאֵין לָהּ 'פֶּתַח בֵּית אָב'; 
+יֶשׁ לָהּ 'פֶּתַח בֵּית אָב' וְאֵין לָהּ אָב, 
+הֲרֵי זוֹ בִסְקִילָה. 
+לֹא נֶאֱמַר (דברים כב,כא) "פֶּתַח בֵּית אָבִיהָ" אֶלָּא מִצְוָה. 
+
+<small>ו</small> 
+הָאָב זַכַּאי בְּבִתּוֹ בְקִדּוּשֶׁיהָ בַכֶּסֶף וּבִשְׁטָר וּבַבִּיאָה, 
+וְזַכַּי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ, וּבְהָפֵר נְדָרֶיהָ, 
+וּמְקַבֵּל גִּטָּהּ, וְאֵינוּ אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ.  
+נִשֵּׂאת, 
+יוֹתֵר עָלָיו הַבַּעַל, 
+שֶׁהוּא אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ, 
+וְחַיָּב בִּמְזוֹנוֹתֶיהָ, וּבְפִרְקוֹנָהּ וּבִקְבוּרָתָהּ.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+אֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל, 
+לֹא יִפְחֹת מִשְּׁנֵי חֲלִילִים וּמְקוֹנֶנֶת. 
+
+<small>ז</small>
+לְעוֹלָם הִיא בִרְשׁוּת הָאָב, 
+עַד שֶׁתִּכָּנֵס לַחֻפָּה.  
+מָסַר הָאָב לִשְׁלוּחֵי הַבַּעַל, 
+הֲרֵי הִיא בִרְשׁוּת הַבַּעַל.  
+הָלְכוּ שְׁלוּחֵי הָאָב עִם שְׁלוּחֵי הַבַּעַל, 
+הֲרֵי הִיא בִרְשׁוּת הָאָב.  
+מָסְרוּ שְׁלוּחֵי הָאָב לִשְׁלוּחֵי הַבַּעַל, 
+הֲרֵי הִיא בִרְשׁוּת הַבַּעַל. 
+
+<small>ח</small>
+הָאָב אֵינוּ חַיָּב בִּמְזוֹנוֹת בִּתּוֹ.  
+זֶה מִדְרָשׁ דָּרַשׁ רְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, 
+לִפְנֵי חֲכָמִים בַּכֶּרֶם בְּיַבְנֶה: 
+"הַבָּנִים יִירָשׁוּ וְהַבָּנוֹת יִזּוֹנוּ", 
+מָה הַבָּנִים אֵינָן יוֹרְשִׁין אֶלָּא לְאַחַר מִיתַת אֲבִיהֶם, 
+אַף הַבָּנוֹת לֹא יִזּוֹנוּ אֶלָּא לְאַחַר מִיתַת אֲבִיהֶם. 
+
+<small>ט</small>
+לֹא כָתַב לָהּ כְּתֻבָּה, 
+בְּתוּלָה גוֹבָה מָאתַיִם, וְאַלְמָנָה מָנֶה, 
+שֶׁהוּא תְנַי בֵּית דִּין.  
+כָּתַב לָהּ שָׂדֶה שׁוֹוָה מָנֶה תַחַת מָאתַיִם זוּז, 
+לֹא כָתַב לָהּ 'כָּל נִכְסִים דְּאִיתַיִן לִי אַחְרָיִין לִכְתֻבָּתִיךְ', 
+חַיָּב, שֶׁהוּא תְנַי בֵּית דִּין. 
+
+לֹא כָתַב לָהּ 
+'דְּאִם תִּשְׁתְּבַיִין אֶפְרְקִנִּיךְ וַאֲתֵבִנִּיךְ לִי לְאִנְתּוּ', 
+וּבַכֹּהָנֶת, 'אַחְזְרִנִּיךְ לִמְדִינְתִּיךְ', 
+חַיָּב, שֶׁהוּא תְנַי בֵּית דִּין. 
+
+נִשְׁבֵּית, חַיָּב לִפְדוֹתָהּ.  
+אָמַר: 
+'הֲרֵי גִטָּהּ וּכְתֻבָּתָהּ, תִּפְדֶּה אֶת עַצְמָהּ', 
+אֵינוּ רַשַּׁי.  
+לָקַת, חַיָּב לְרַפֹּאתָהּ.  
+אָמַר: 
+'הֲרֵי גִטָּהּ וּכְתֻבָּתָהּ, תְּרַפֵּא אֶת עַצְמָהּ, 
+רַשַּׁי. 
+
+<small>י</small> 
+לֹא כָתַב לָהּ: 
+'בְּנִין דִּכְרִין דְּיֶהֱווֹן לִיךְ מִנַּי, 
+דְּיִירְתוּן יָת כְּסַף כְּתֻבָּתִיךְ 
+יוֹתֵר עַל חוּלַקְהוֹן דִּי עִם אֲחֵיהוֹן', 
+חַיָּב, שֶׁהוּא תְנַי בֵּית דִּין. 
+
+'בְּנָן נָקְבָּן דִּי יֶהֶוְיָן לִיךְ מִנַּי, 
+אִנִּין יִהְוְיָן בְּבַיְתִי יָתְבָן וּמִתַּזְנָן מִן נִכְסַי 
+עַד דִּי יִתְנַסְבָן לְגֻבְרִין', 
+חַיָּב, שֶׁהוּא תְנַי בֵּית דִּין. 
+
+<small>יא</small>
+'וְאַתְּ תֶּהֶוְיִין יָתְבָה בְּבַיְתִי וּמִתַּזְנָה מִן נִכְסַי, 
+כָּל יוֹמֵי מֵגַד אַרְמְלוּתִיךְ בְּבַיְתִי', 
+חַיָּב, שֶׁהוּא תְנַי בֵּית דִּין.  
+
+<small>יב</small>
+כָּךְ הָיוּ אַנְשֵׁי יְרוּשָׁלַיִם כּוֹתְבִין.  
+וְאַנְשֵׁי הַגָּלִיל הָיוּ כוֹתְבִין כְּאַנְשֵׁי יְרוּשָׁלַיִם.  
+וּבִיהוּדָה הָיוּ כוֹתְבִין: 
+'עַד שֶׁיִּרְצוּ הַיּוֹרְשִׁים לִתֵּן לָהּ כְּתֻבָּתָהּ'; 
+לְפִיכָךְ, אִם רָצוּ הַיּוֹרְשִׁים, 
+נוֹתְנִין לָהּ כְּתֻבָּתָהּ וּפוֹטְרִים אוֹתָהּ. 
+
+
+
+
+
+Chapter 5
+
+<small>א</small>
+אַף עַל פִּי שֶׁאָמָרוּ: 
+בְּתוּלָה גוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, 
+אִם רָצָה לְהוֹסִיף אֲפִלּוּ מֵאָה מָנֶה, יוֹסִיף.  
+נִתְאַלְמְנָה, אוֹ נִתְגָּרְשָׁה, 
+בֵּין מִן הָאֵרוּסִין וּבֵין מִן הַנִּשּׂוּאִין, 
+גּוֹבָה אֶת הַכֹּל.  
+רְבִּי לְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: 
+מִן הַנִּשּׂוּאִין, 
+גּוֹבָה אֶת הַכֹּל; 
+מִן הָאֵרוּסִין, 
+בְּתוּלָה גוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, 
+שֶׁלֹּא כָתַב לָהּ אֶלָּא עַל מְנָת שֶׁהוּא כוֹנְסָהּ.  
+
+<small>ב</small>
+רְבִּי יְהוּדָה אוֹמֵר: 
+אִם רָצָה, כּוֹתֵב לִבְתוּלָה שְׁטָר שֶׁלְּמָאתַיִם, 
+וְהִיא כּוֹתֶבֶת לוֹ שֶׁנִּתְקַבַּלְתִּי מִמָּךְ מָנֶה, 
+וּלְאַלְמָנָה מָנֶה, 
+וְהִיא כּוֹתֶבֶת לוֹ שֶׁנִּתְקַבַּלְתִּי מִמָּךְ חֲמִשִּׁים זוּז.  
+רְבִּי מֵאִיר אוֹמֵר: 
+כָּל הַפּוֹחֵת לִבְתוּלָה מִמָּאתַיִם, 
+וּלְאַלְמָנָה מִמָּנֶה, 
+הֲרֵי זוֹ בְּעִילַת זְנוּת. 
+
+<small>ג</small>
+נוֹתְנִין לִבְתוּלָה שְׁנֵים עָשָׂר חֹדֶשׁ מִשֶּׁתָּבַע לָהּ הַבַּעַל, &lt;מחוק: משתבעה&gt;
+לְפַרְנֵס אֶת עַצְמָהּ.  
+כַּשֵּׁם שנּוֹתְנִין לָאִשָּׁה, 
+כָּךְ נוֹתְנִין לָאִישׁ לְפַרְנֵס אֶת עַצְמוֹ.  
+וּלְאַלְמָנָה, שְׁלֹשִׁים יוֹם.  
+הִגִּיעַ זְמַנָּם וְלֹא נִשֵּׂאוּ, אוֹ שֶׁמֵּתוּ בַעְלֵיהֶן,
+אוֹכְלוֹת מִשֶּׁלּוֹ וְאוֹכְלוֹת בִּתְרוּמָה.  
+רְבִּי טַרְפוֹן אוֹמֵר: 
+נוֹתְנִין לָהּ הַכֹּל תְּרוּמָה. &lt;בתרומה&gt; 
+רְבִּי עֲקִיבָה אוֹמֵר: 
+מַחְצָה חֻלִּין וּמַחְצָה תְרוּמָה. 
+
+<small>ד</small>
+הַיָּבָם אֵינוּ מַאֲכִיל בִּתְרוּמָה.  
+עָשַׂת שִׁשָּׁה חֳדָשִׁים לִפְנֵי הַבַּעַל, 
+וְשִׁשָּׁה חֳדָשִׁים לִפְנֵי הַיָּבָם, 
+אֲפִלּוּ כֻלָּם לִפְנֵי הַבַּעַל, 
+חָסֵר יוֹם אֶחָד לִפְנֵי הַיָּבָם, 
+אֵינוּ מַאֲכִיל בִּתְרוּמָה. 
+זוֹ מִשְׁנָה הָרִאשׁוֹנָה.  
+בֵּית דִּין שֶׁלְּאַחֲרֵיהֶם אָמָרוּ: 
+אֵין הָאִשָּׁה אוֹכֶלֶת בִּתְרוּמָה, 
+עַד שֶׁתִּכָּנֵס לַחֻפָּה. 
+
+<small>ה</small>
+הַמַּקְדִּישׁ מַעֲשֵׂה יְדֵי אִשְׁתּוֹ, 
+הֲרֵי זוֹ עוֹשָׂה אוֹכֶלֶת,  
+וְהַמּוֹתָר, 
+רְבִּי מֵאִיר אוֹמֵר: 
+הֶקְדֵּשׁ.  
+וּרְבִּי יוֹחָנָן הַסַּנְדַּלָּר אוֹמֵר: 
+חֻלִּין. 
+
+<small>ו</small>
+אֵלּוּ מְלָאכוֹת שֶׁהָאִשָּׁה עוֹשָׂה לְבַעְלָהּ: 
+טוֹחֶנֶת, וְאוֹפָה, וּמְכַבֶּסֶת, 
+וּמְבַשֶּׁלֶת, וּמֵינִיקָה אֶת בְּנָהּ, 
+וּמַצַּעַת אֶת הַמִּטָּה, 
+וְעוֹשָׂה בַצֶּמֶר.  
+הִכְנִיסָה לּוֹ שִׁפְחָה אַחַת, 
+לֹא טוֹחֶנֶת, וְלֹא אוֹפָה, וְלֹא מְכַבֶּסֶת; 
+שְׁתַּיִם, 
+אֵינָה מְבַשֶּׁלֶת, וְאֵינָהּ מֵינִיקָה אֶת בְּנָהּ; 
+שָׁלוֹשׁ, 
+אֵינָה מַצַּעַת אֶת הַמִּטָּה; 
+אַרְבַּע, 
+יוֹשֶׁבֶת בְּקַתֶדְרָה.  
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+אֲפִלּוּ הִכְנִיסָה לוֹ מֵאָה שִׁפְחָה, 
+כּוֹפָהּ לַעֲשׁוֹת בַּצֶּמֶר, 
+שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי זִמָּה.  
+
+<small>ז</small>
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+אַף הַמַּדִּיר אֶת אִשְׁתּוֹ מִלַּעֲשׁוֹת מְלָאכָה, 
+יוֹצִיא וְיִתֵּן כְּתֻבָּתָהּ, 
+שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי שַׁעְמוּם. 
+
+<small>ח</small>
+הַמַּדִּיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּטָּה, 
+בֵּית שַׁמַּי אוֹמְרִים: 
+שְׁתֵּי שַׁבָּתוֹת. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+שַׁבָּת אַחַת.  
+הַתַּלְמִידִים הַיּוֹצְאִין לְתַלְמוּד תּוֹרָה שֶׁלֹּא בִרְשׁוּת, 
+שְׁלֹשִׁים יוֹם; 
+וְהַפּוֹעֲלִין, שַׁבָּת אַחַת.  
+הָעוֹנָה הָאֲמוּרָה בַתּוֹרָה: 
+הַטַּיָּלִים, בְּכָל יוֹם, 
+וְהַפּוֹעֲלִין, שְׁתַּיִם בַּשַּׁבָּת, 
+וְהַחַמָּרִים, אַחַת בַּשַּׁבָּת, 
+וְהַגַּמָּלִים, אַחַת לִשְׁלֹשִׁים יוֹם, 
+וְהַסַּפָּנִים, אַחַת לְשִׁשָּׁה חֳדָשִׁים.  
+דִּבְרֵי רְבִּי אֶלְעָזֶָר. 
+
+<small>ט</small>
+הַמּוֹרֶדֶת עַל בַּעְלָהּ, 
+פּוֹחֲתִין לָהּ מִכְּתֻבָּתָהּ שִׁבְעָה דִינָרִין בַּשַּׁבָּת.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+שִׁבְעָה תָרְפְּעִיקִין. &lt;תורפייקין&gt; 
+
+<small>י</small>
+עַד אֵימָתַי הוּא פּוֹחֵת? 
+כְּנֶגֶד כְּתֻבָּתָהּ.  
+רְבִּי יוֹסֵה אוֹמֵר: 
+לְעוֹלָם הוּא פוֹחֵת וְהוֹלֵךְ, 
+שֶׁמֵּא תִפֹּל לָהּ יְרֻשָּׁה מִמָּקוֹם אַחֵר, 
+וְיַחְזֹר וְיִגבֶּה מִמֶּנָּה.  
+וְכֵן הַמּוֹרֵד עַל אִשְׁתּוֹ, 
+מוֹסִיפִין לָהּ עַל כְּתֻבָּתָהּ שְׁלֹשָׁה דִינָרִין בַּשַּׁבָּת.  
+רְבִּי יְהוּדָה אוֹמֵר: &lt;יודה&gt;
+שְׁלֹשָׁה טָרְפְּעִיקִין. &lt;תורפייקין&gt;
+
+<small>יא</small>
+הַמַּשְׁרֶה אֶת אִשְׁתּוֹ עַל יְדֵי שָׁלִישׁ, 
+לֹא יִפְחֹת לָהּ מִקַּבַּיִם חִטִּים, 
+וּמֵאַרְבַּעַת קַבִּין שְׂעוֹרִים.  
+אָמַר רְבִּי יוֹסֵה: 
+לֹא פָסַק שְׂעוֹרִין אֶלָּא רְבִּי יִשְׁמָעֵאל, 
+שֶׁהָיָה סָמוּךְ לֶאֱדוֹם.  
+
+<small>יב</small>
+נוֹתֵן לָהּ חֲצִי קַב קִטְנִית, 
+וַחֲצִי לֹג שֶׁמֶן, 
+וְקַב גְּרוֹגְרוֹת אוֹ מָנֶה דְבֵלָה. 
+וְאִם אֵין לוֹ, 
+פּוֹסֵק לְעֻמָּתָן פֵּרוֹת מִמָּקוֹם אַחֵר.  
+נוֹתֵן לָהּ מִטָּה וּמַפָּץ, 
+אִם אֵין לוֹ מַפָּץ, מַחְצֶלֶת.  
+נוֹתֵן לָהּ כַּפָּח לְרֹאשָׁהּ, 
+וַחֲגוֹר לְמָתְנֶיהָ, &lt;וְחָגוֹר&gt;
+וּמַנְעָל מִמּוֹעֵד לְמוֹעֵד, 
+וְכֵלִים שֶׁלַּחֲמִשִּׁים זוּז מִשָּׁנָה לְשָׁנָה.  
+אֵינוּ נוֹתֵן לָהּ לֹא חֲדָשִׁים בִּימוֹת הַחַמָּה, 
+וְלֹא שְׁחָקִים בִּימוֹת הַגְּשָׁמִים, 
+אֶלָּא נוֹתֵן לָהּ כֵּלִים שֶׁלַּחֲמִשִּׁים זוּז בִּימוֹת הַגְּשָׁמִים, 
+וְהִיא מִתְכַּסָּה בִבְלָיוֹתֵיהֶן בִּימוֹת הַחַמָּה, 
+וְהַשְּׁחָקִים שֶׁלָּהּ. 
+
+<small>יג</small>
+נוֹתֵן לָהּ מָעָה כֶסֶף לִצְרָכֶיהָ, 
+וְהִיא אוֹכֶלֶת עִמּוֹ מִלֵּילֵי שַׁבָּת לְלֵילֵי שַׁבָּת.  
+וְאִם אֵינוּ נוֹתֵן לָהּ מָעָה כֶסֶף לִצְרָכֶיהָ, 
+מַעֲשֵׂה יָדֶיהָ שֶׁלָּהּ.  
+וּמָה הִיא עוֹשָׂה לוֹ? 
+מִשְׁקַל חָמֵשׁ סְלָעִים שְׁתִי בִיהוּדָה, 
+שֶׁהֵן עֶשֶׂר סְלָעִים בַּגָּלִיל. 
+אוֹ מִשְׁקַל עֶשֶׂר סְלָעִים עֵרֶב בִּיהוּדָה, 
+שֶׁהֵן עֶשְׂרִים סְלָעִים בַּגָּלִיל.  
+וְאִם הָיְתָה מְנִיקָה, 
+פּוֹחֲתִין לָהּ מִמַּעֲשֵׂה יָדֶיהָ, 
+וּמוֹסִיפִין לָהּ עַל מְזוֹנוֹתֶיהָ.  
+בַּמֵּי דְבָרִים אֲמוּרִים? 
+בְּעָנִי שֶׁבְּיִשְׂרָאֵל, 
+אֲבָל בִּמְכֻבָּד, הַכֹּל לְפִי כְבוֹדוֹ. 
+
+
+
+
+
+Chapter 6
+
+<small>א</small>
+מְצִיאַת הָאִשָּׁה, וּמַעֲשֵׂה יָדֶיהָ, שֶׁלְּבַעְלָהּ.  
+וְיוֹרְשַׁתָּהּ, וְאוֹכֵל פֵּרוֹת בְּחַיֶּיהָ.  
+בָּשְׁתָּהּ וּפְגָמָהּ, שֶׁלָּהּ.  
+רְבִּי יְהוּדָה בֶן בְּתִירָה אוֹמֵר: 
+בִּזְמַן שֶׁבַּסֵּתֶר, לָהּ שְׁנֵי חֲלָקִים וְלוֹ אֶחָד, 
+וּבִזְמַן שֶׁבַּגָּלוּי, לוֹ שְׁנֵי חֲלָקִים וְלָהּ אֶחָד.  
+שֶׁלּוֹ, נוֹתְנִין לוֹ מִיָּד, 
+וְשֶׁלָּהּ, יִלָּקַח בָּהֶן קַרְקַע, 
+וְהוּא אוֹכֵל פֵּרוֹת. 
+
+<small>ב</small>
+הַפּוֹסֵק מָעוֹת לַחֲתָנוֹ, וּמֵת חֲתָנוֹ, 
+אָמְרוּ חֲכָמִים: 
+יָכוֹל הוּא שֶׁיֹּאמַר: 
+לְאָחִיךָ הָיִיתִי רוֹצֶה לִתֵּן, 
+וְלָךְ אֵי אֶפְשִׁי לִתֵּן. 
+
+<small>ג</small>
+פָּסְקָה לְהַכְנִיס לוֹ אֶלֶף דִּינָר, 
+וְהוּא פוֹסֵק כְּנֶגְדָּן חֲמִשָּׁה עָשָׂר מָנֶה.  
+כְּנֶגֶד הַשּׁוּם, הוּא פוֹסֵק פָּחוּת חֹמֶשׁ.  
+שׁוּם בְּמָנֶה, וְשׁוֹוֶה מָנֶה, אֵין לוֹ אֶלָּא מָנֶה.  
+שׁוּם בְּמָנֶה, נוֹתֶנֶת שְׁלֹשִׁים וְאֶחָד דֵּינָר.  
+אַרְבַּע מֵאוֹת, הוּא נוֹתֵן חֲמֵשׁ מֵאוֹת.  
+וּכְשֶׁהֶחָתָן פּוֹסֵק, הוּא פוֹסֵק פָּחוּת חֹמֶשׁ. 
+
+<small>ד</small>
+פָּסְקָה לְהַכְנִיס לוֹ כְסָפִים, 
+סַלְעוֹ וְנֶעֱשֵׂית שִׁשָּׁה דֵינָרִין.  
+הֶחָתָן מְקַבֵּל עָלָיו עֲשָׂרָה דִינָרִין וְקֻפָּה לְכָל מָנֶה.  
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+הַכֹּל כְּמִנְהַג הַמְּדִינָה. 
+
+<small>ה</small>
+הַמַּשִּׂיא אֶת בִּתּוֹ סְתָם, 
+לֹא יִפְחֹת לָהּ מֵחֲמִשִּׁים זוּז.  
+פָּסַק לְהַכְנִיסָהּ עֲרֻמָּה, 
+לֹא יֹאמַר הַבַּעַל: 
+'כְּשֶׁתָּבֹא לְבֵיתִי, אֲכַסָּהּ בִּכְסוּתִי, 
+אֶלָּא מְכַסָּהּ וְעוֹדָהּ בְּבֵית אָבִיהָ.  
+וְכֵן הַמַּשִּׂיאִין אֶת הַיְתוֹמָה, 
+לֹא יִפְחֲתוּ לָהּ מֵחֲמִשִּׁים זוּז.  
+וְאִם יֵשׁ בַּכִּיס, 
+מְפַרְנְסִין אוֹתָהּ לְפִי כְבוֹדָהּ. 
+
+<small>ו</small>
+יְתוֹמָה שֶׁהִשִּׂיאַתָּהּ אִמָּהּ וְאַחֶיהָ, 
+וְכָתְבוּ לָהּ מֵאָה וַחֲמִשִּׁים זוּז, 
+יְכוּלָה הִיא מִשֶּׁתַּגְדִּיל 
+לְהוֹצִיא מִיָּדָן מַה שֶּׁרָאוּי לְהִנָּתֵן לָהּ.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+אִם הִשִּׂיאוּ הַבַּת הָרִאשׁוֹנָה, 
+יִנָּתֵן לַשְּׁנִיָּה כְּדֶרֶךְ שֶׁנִּתַּן לָרִאשׁוֹנָה.  
+וַחֲכָמִים אוֹמְרִים: 
+פְּעָמִים שֶׁאָדָם עָנִי וּמַעְשִׁיר, 
+אוֹ עָשִׁיר וּמַעְנִי. 
+אֶלָּא שָׁמִין אֶת הַנְּכָסִים וְנוֹתְנִין לָהּ. 
+
+<small>ז</small>
+הַמַּשְׁלִישׁ מָעוֹת לְבִתּוֹ, וְהִיא אוֹמֶרֶת: 
+'נֶאֱמָן בַּעְלִי עָלַי', 
+יַעֲשֶׂה שְׁלִישׁ מַה שֶּׁהָשְׁלַשׁ בְּיָדוֹ.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+אָמַר רְבִּי יוֹסֵה: 
+וְכִי אֵינָה אֶלָּא שָׂדֶה, וְהִיא רוֹצָה לְמָכְרָהּ, 
+וַהֲרֵי הִיא מְכוּרָה מֵעַכְשָׁיו? 
+בַּמֵּי דְבָרִים אֲמוּרִים? בִּגְדוֹלָה.  
+אֲבָל בִּקְטַנָּה, אֵין מַעֲשֵׂה קְטַנָּה כְלוּם. 
+
+
+
+
+
+Chapter 7
+
+<small>א</small>
+הַמַּדִּיר אֶת אִשְׁתּוֹ מִלֵּהָנוֹת לוֹ, 
+עַד שְׁלֹשִׁים יוֹם, יַעֲמִיד פַּרְנָס. 
+יָתֵר מִכֵּן, יוֹצִיא וְיִתֵּן כְּתֻבָּה.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+בְּיִשְׂרָאֵל, 
+חֹדֶשׁ אֶחָד, יְקַיֵּם, וּשְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה. 
+וּבַכֹּהֲנוֹת, 
+שְׁנַיִם, יְקַיֵּם, וּשְׁלֹשָׁה, יוֹצִיא וְיִתֵּן כְּתֻבָּה. 
+
+<small>ב</small>
+הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִטְעֹם אֶחָד מִכָּל הַפֵּרוֹת, 
+יוֹצִיא וְיִתֵּן כְּתֻבָּה.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+בְּיִשְׂרָאֵל, 
+יוֹם אֶחָד, יְקַיֵּם, וּשְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה.  
+וּבַכֹּהֲנוֹת, 
+שְׁנַיִם, יְקַיֵּם, וּשְׁלֹשָׁה, יוֹצִיא וְיִתֵּן כְּתֻבָּה. 
+
+<small>ג</small>
+הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִתְקַשֵּׁט בְּאֶחָד מִכָּל הַמִּינִים, 
+יוֹצִיא וְיִתֵּן כְּתֻבָּה.  
+רְבִּי יוֹסֵה אוֹמֵר: 
+בָּעֲנִיּוֹת, שֶׁלֹּא נָתַן קִצְבָה, 
+וּבָעֲשִׁירוֹת, שְׁלֹשִׁים יוֹם. 
+
+<small>ד</small>
+הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תֵלֵךְ לְבֵית אָבִיהָ, 
+בִּזְמַן שֶׁהֵן עִמָּהּ בָּעִיר, 
+חֹדֶשׁ אֶחָד, יְקַיֵּם, וּשְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה.  
+בִּזְמַן שֶׁהֵן בְּעִיר אַחֶרֶת, 
+רֶגֶל אֶחָד, יְקַיֵּם, וּשְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה. 
+
+<small>ה</small>
+הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תֵלֵךְ לְבֵית הָאֵבֶל, 
+אוֹ לְבֵית הַמִּשְׁתֶּה, 
+יוֹצִיא וְיִתֵּן כְּתֻבָּה, מִפְּנֵי שֶׁנָּעַל בְּפָנֶיהָ.  
+אִם הָיָה טוֹעֵן 'מִשּׁוּם דָּבָר אַחֵר', 
+רַשַּׁי.  
+אָמַר לָהּ: 
+'עַל מְנָת שֶׁתֹּאמְרִי לְאִישׁ פְּלוֹנִי מַה שֶּׁאָמַרְתְּ לִי', 
+אוֹ 'מַה שֶּׁאָמַרְתִּי לִיךְ', 
+אוֹ שֶׁתְּהֵא מְמַלָּא וּמְעָרָה לָאֶשְׁפָּה, &lt;לאשפות&gt;
+יוֹצִיא וְיִתֵּן כְּתֻבָּה. 
+
+<small>ו</small>
+וְאֵלּוּ יוֹצְאוֹת שֶׁלֹּא בִכְתֻבָּה: 
+הָעוֹבֶרֶת עַל דַּת מֹשֶׁה וִיהוּדִים.  
+אֵי זוֹ הִיא דַּת מֹשֶׁה? 
+מַאֲכִילַתּוּ שֶׁאֵינוּ מְעֻשָּׂר, 
+וּמְשַׁמְּשַׁתּוּ נִדָּה, 
+וְלֹא קוֹצָה לָהּ חַלָּה, 
+וְנוֹדֶרֶת וְאֵינָה מְקַיֶּמֶת.  
+וְאֵי זוֹ הִיא דַּת יְהוּדִים? 
+יוֹצָא וְרֹאשָׁהּ פָּרוּעַ, 
+וְטוֹוָה בַשּׁוּק, 
+וּמְדַבֶּרֶת עִם כָּל אָדָם.  
+אַבָּא שָׁאוּל אוֹמֵר: 
+אַף הַמְקַלֶּלֶת יוֹלְדָיו בְּפָנָיו.  
+רְבִּי טַרְפוֹן אוֹמֵר: 
+אַף הַקּוֹלָנִית. 
+אֵי זוֹ הִיא קוֹלָנִית? 
+כָּל שֶׁהִיא מְדַבֶּרֶת בְּתוֹךְ בֵּיתָהּ, 
+וּשְׁכֵנֶיהָ שׁוֹמְעִין אֶת קוֹלָהּ. 
+
+<small>ז</small>
+הַמְקַדֵּשׁ אֶת הָאִשָּׁה עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים, 
+וְנִמְצְאוּ עָלֶיהָ נְדָרִים, 
+אֵינָה מְקֻדֶּשֶׁת.  
+כְּנָסָהּ סְתָם, וְנִמְצְאוּ עָלֶיהָ נְדָרִים, 
+תֵּצֵא שֶׁלֹּא בִכְתֻבָּה.  
+עַל מְנָת שֶׁאֵין בָּהּ מוּמִין, 
+וְנִמְצְאוּ בָהּ מוּמִין, 
+אֵינָה מְקֻדֶּשֶׁת.  
+כְּנָסָהּ סְתָם, וְנִמְצְאוּ בָהּ מוּמִין, 
+תֵּצֵא שֶׁלֹּא בִכְתֻבָּה,  
+שֶׁכָּל הַמּוּמִין פּוֹסְלִין בַּכֹּהֲנִים, 
+וּפוֹסְלִין בַּנָּשִׁים. 
+
+<small>ח</small>
+הָיוּ בָהּ מוּמִין וְעוֹדָהּ בְּבֵית אָבִיהָ, 
+הָאָב צָרִיךְ לְהָבִיא רְאָיָה, 
+שֶׁמִּשֶּׁנִּתְאָרְסָה הָיוּ בָהּ מוּמִין אֵלּוּ, 
+וְנִסְחֲפָה שָׂדֵהוּ. 
+נִכְנְסָה לִרְשׁוּת הַבַּעַל, 
+הַבַּעַל צָרִיךְ לְהָבִיא רְאָיָה, 
+שֶׁעַד שֶׁלֹּא תִתְאָרֵס נוֹלָדוּ לָהּ מוּמִין אֵלּוּ, 
+וְהָיָה מַקָּחוֹ מַקַּח טָעוּת.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+וַחֲכָמִים אוֹמְרִים: 
+בַּמֵּי דְבָרִים אֲמוּרִים? 
+בְּמוּמִין שֶׁבַּסֵּתֶר, 
+אֲבָל בְּמוּמִין שֶׁבַּגָּלוּי, אֵינוּ יָכוֹל לִטְעוֹן. 
+אִם יֵשׁ עִמּוֹ מַרְחֵץ בְּאוֹתָהּ הָעִיר, 
+אַף בְּמוּמִין שֶׁבַּסֵּתֶר אֵינוּ יָכוֹל לִטְעוֹן, 
+מִפְּנֵי שֶׁהוּא בוֹדֵק בְּיַד קְרוֹבוֹתָיו. 
+
+<small>ט</small>
+הָאִישׁ שֶׁנּוֹלְדוּ לוֹ מוּמִין, 
+אֵין כּוֹפִין אוֹתוֹ לְהוֹצִיא.  
+אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: 
+בַּמֵּי דְבָרִים אֲמוּרִים? 
+בְּמוּמִין קְטַנִּים, אֲבָל בִּגְדוֹלִים, 
+כּוֹפִין אוֹתוֹ לְהוֹצִיא. 
+
+<small>י</small>
+אֵלּוּ שֶׁכּוֹפִין אוֹתָן לְהוֹצִיא: 
+מֻכֵּה שְׁחִין, וּבַעַל פּוֹלִיפוֹס, 
+וְהַמְקַמֵּץ, וְצוֹרֵף הַנְּחֹשֶׁת, וְהַבֻּרְסִי, 
+בֵּין שֶׁהָיוּ כֵן עַד שֶׁלֹּא נִשֵּׂאוּ, 
+וּבֵין מִשֶּׁנִּשֵּׂאוּ לָמְדוּ.  
+וְעַל כֻּלָּן אָמַר רְבִּי מֵאִיר: 
+אַף עַל פִּי שֶׁהִתְנָה עִמָּהּ, 
+יְכוּלָה הִיא שֶׁתֹּאמַר: 
+'סְבוּרָה הָיִיתִי שֶׁאֲנִי יְכוּלָה לְקַבֵּל, 
+וְעַכְשָׁיו אֵינִי יְכוּלָה לְקַבֵּל.'  
+וַחֲכָמִים אוֹמְרִים: 
+מְקַבֶּלֶת הִיא עַל כָּרְחָהּ, 
+חוּץ מִמֻּכֵּה שְׁחִין, מִפְּנֵי שֶׁהִיא מְמַקַּתּוּ.  
+מַעֲשֶׂה בְצַיְדָן בְּבֻרְסִי שֶׁמֵּת, 
+וְהָיָה לוֹ אָח בֻּרְסִי, 
+אָמְרוּ חֲכָמִים: 
+יְכוּלָה הִיא שֶׁתֹּאמַר: 
+'לְאָחִיךָ הָיִיתִי יְכוּלָה לְקַבֵּל, 
+וְלָךְ אֵינִי יְכוּלָה לְקַבֵּל.' 
+
+
+
+
+
+Chapter 8
+
+<small>א</small>
+הָאִשָּׁה שֶׁנָּפְלוּ לָהּ נְכָסִים עַד שֶׁלֹּא תִתְאָרֵס, 
+מוֹדִים בֵּית שַׁמַּי לְבֵית הֶלֵּל 
+שֶׁהִיא מוֹכֶרֶת וְנוֹתֶנֶת, וְקַיָּם.  
+נָפְלוּ לָהּ מִשֶּׁנִּתְאָרְסָה, 
+בֵּית שַׁמַּי אוֹמְרִים: 
+תִּמְכֹּר. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+לֹא תִמְכֹּר.  
+וְאֵלּוּ וָאֵלּוּ מוֹדִין, 
+שֶׁאִם מָכְרָה וְנָתְנָה, קַיָּם.  
+אָמַר רְבִּי יְהוּדָה: 
+אָמְרוּ לִפְנֵי רַבָּן גַּמְלִיאֵל: 
+הוֹאִיל וְזָכָה בָאִשָּׁה, לֹא זָכָה בַנְּכָסִים? 
+אָמַר לָהֶם: 
+בַּחֲדָשִׁים אָנוּ בוֹשִׁים, 
+אֶלָּא שֶׁאַתֶּם מְגַלְגְּלִין עָלֵינוּ אֶת הַיְשָׁנִים.  
+
+<small>ב</small>
+נָפְלוּ לָהּ מִשֶּׁנִּשֵּׂאת, 
+אֵלּוּ וָאֵלּוּ מוֹדִין, 
+שֶׁאִם מָכְרָה וְנָתְנָה, 
+שֶׁיּוֹצִיא הַבַּעַל מִיַּד הַלָּקוֹחוֹת.  
+עַד שֶׁלֹּא נִשֵּׂאת, וְנִשֵּׂאת, 
+רַבָּן גַּמְלִיאֵל אוֹמֵר: 
+אִם מָכְרָה וְנָתְנָה, קַיָּם.  
+אָמַר רְבִּי חֲנִינָא בֶן עֲקִיבָה: 
+אָמְרוּ לִפְנֵי רַבָּן גַּמְלִיאֵל: 
+הוֹאִיל וְזָכָה בָאִשָּׁה, לֹא זָכָה בַנְּכָסִים? 
+אָמַר לָהֶן: 
+בַּחֲדָשִׁים אָנוּ בוֹשִׁים, 
+אֶלָּא שֶׁאַתֶּם מְגַלְגְּלִין עָלֵינוּ אֶת הַיְשָׁנִים. 
+
+<small>ג</small>
+רְבִּי שִׁמְעוֹן חוֹלֵק בֵּין נְכָסִים לִנְכָסִים: 
+הַנְּכָסִים הַיְדוּעִים לַבַּעַל, לֹא תִמְכֹּר, 
+שֶׁאִם מָכְרָה וְנָתְנָה, בָּטֵל; 
+וְשֶׁאֵינָן יְדוּעִים לַבַּעַל, לֹא תִמְכֹּר, 
+וְאִם מָכְרָה וְנָתְנָה, קַיָּם. 
+
+<small>ד</small>
+נָפְלוּ לָהּ כְּסָפִים, 
+יִלָּקַח בָּהֶם קַרְקַע, וְהוּא אוֹכֵל פֵּרוֹת.  
+פֵּרוֹת הַתְּלוּשִׁין מִן הַקַּרְקַע, 
+יִלָּקַח בָּהֶן קַרְקַע, וְהוּא אוֹכֵל פֵּרוֹת.  
+פֵּרוֹת הַמְחֻבָּרִין לַקַּרְקַע, 
+אָמַר רְבִּי מֵאִיר: 
+שָׁמִין אוֹתָם כַּמָּה הֵן יָפִין בַּפֵּרוֹת, 
+וְכַמָּה הֵן יָפִין בְּלֹא פֵרוֹת, 
+וְהַמּוֹתָר, יִלָּקַח בָּהֶן קַרְקַע, וְהוּא אוֹכֵל פֵּרוֹת.  
+וַחֲכָמִים אוֹמְרִים: 
+פֵּרוֹת הַמְחֻבָּרִין לַקַּרְקַע, שֶׁלּוֹ, 
+תְּלוּשִׁין מִן הַקַּרְקַע, שֶׁלָּהּ, 
+יִלָּקַח בָּהֶן קַרְקַע, וְהוּא אוֹכֵל פֵּרוֹת. 
+
+<small>ה</small>
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+מְקוֹם שֶׁיִּפָּה כֹחוֹ בִכְנֵיסָתָהּ, 
+הוּרַע כֹּחוֹ בִיצִיאָתָהּ; 
+מְקוֹם שֶׁהוּרַע כֹּחוֹ בִכְנֵיסָתָהּ, 
+יִפָּה כֹחוֹ בִיצִיאָתָהּ: 
+פֵּרוֹת הַמְחֻבָּרִין לַקַּרְקַע, 
+בִּכְנֵיסָתָהּ שֶׁלּוֹ, וּבִיצִיאָתָהּ שֶׁלָּהּ; 
+וּתְלוּשִׁין מִן הַקַּרְקַע, 
+בִּכְנֵיסָתָהּ שֶׁלָּהּ, וּבִיצִיאָתָהּ שֶׁלּוֹ. 
+
+<small>ו</small>
+נָפְלוּ לָהּ עֲבָדִים וּשְׁפָחוֹת, 
+הַזְּקֵנִים יִמָּכְרוּ, 
+וְיִלָּקַח בָּהֶן קַרְקַע, וְהוּא אוֹכֵל פֵּרוֹת.  
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+לֹא תִמְכֹּר, מִפְּנֵי שֶׁהֵן כְּבוֹד בֵּית אָבִיהָ.  
+נָפְלוּ לָהּ זֵיתִים וּגְפָנִים, 
+הַזְּקֵנִים יִמָּכְרוּ לָעֵצִים, 
+וְיִלָּקַח בָּהֶן קַרְקַע, וְהוּא אוֹכֵל פֵּרוֹת.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+לֹא תִמְכֹּר, מִפְּנֵי שֶׁהֵן שְׁבַח בֵּית אָבִיהָ.  
+
+<small>ח</small>
+הַמּוֹצִיא יְצִיאוֹת עַל נִכְסֵי אִשְׁתּוֹ, 
+הוֹצִיא הַרְבֵּה וְאָכַל קִמְאָה, 
+הוֹצִיא קִמְאָה וְאָכַל הַרְבֵּה, 
+מַה שֶּׁהוֹצִיא, הוֹצִיא, וּמַה שֶּׁאָכַל, אָכַל.  
+הוֹצִיא וְלֹא אָכַל, 
+יִשָּׁבַע כַּמָּה הוֹצִיא וְיִטֹּל. 
+
+<small>ט</small>
+שׁוֹמֶרֶת יָבָם שֶׁנָּפְלוּ לָהּ נְכָסִים, 
+מוֹדִין בֵּית שַׁמַּי וּבֵית הֶלֵּל, 
+שֶׁהִיא מוֹכֶרֶת וְנוֹתֶנֶת, וְקַיָּם.  
+מֵתָה, 
+מַה יַּעֲשֶׁה בִכְתֻבָּתָהּ וּבִנְכָסִים הַנִּכְנָסִין וְהַיּוֹצְאִין עִמָּהּ? 
+בֵּית שַׁמַּי אוֹמְרִים: 
+יַחֲלקוּ יוֹרְשֵׁי הַבַּעַל עִם יוֹרְשֵׁי הָאָב.  
+וּבֵית הֶלֵּל אוֹמְרִים: 
+נְכָסִים כְּחֶזְקָתָן, 
+וּכְתֻבָּה בְּחֶזְקַת יוֹרְשֵׁי הַבַּעַל, 
+נְכָסִין הַנִּכְנָסִין וְהַיּוֹצְאִין עִמָּהּ בְּחֶזְקַת יוֹרְשֵׁי הָאָב. 
+
+<small>י</small>
+הִנִּיחַ אָחִיו מָעוֹת, 
+יִלָּקַח בָּהֶן קַרְקַע, וְהוּא אוֹכֵל פֵּרוֹת.  
+פֵּרוֹת הַתְּלוּשִׁין מִן הַקַּרְקַע, 
+יִלָּקַח בָּהֶן קַרְקַע, וְהוּא אוֹכֵל פֵּרוֹת.  
+הַמְחֻבָּרִים לַקַּרְקַע, 
+אָמַר רְבִּי מֵאִיר: 
+שָׁמִין אוֹתָן כַּמָּה הֵן יָפִין בַּפֵּרוֹת, 
+וְכַמָּה הֵן יָפִין בְּלֹא פֵרוֹת, 
+וְהַמּוֹתָר, 
+יִלָּקַח בָּהֶן קַרְקַע, וְהוּא אוֹכֵל פֵּרוֹת.  
+וַחֲכָמִים אוֹמְרִים: 
+הַמְחֻבָּרִים לַקַּרְקַע, שֶׁלּוֹ, 
+וּתְלוּשִׁין מִן הַקַּרְקַע, כָּל הַקּוֹדֵם בָּהֶן זָכָה; 
+קָדַם הוּא, זָכָה, 
+קָדְמָה הִיא, 
+יִלָּקַח בָּהֶן קַרְקַע, וְהוּא אוֹכֵל פֵּרוֹת.  
+כְּנָסָהּ, 
+הֲרֵי הִיא כְאִשְׁתּוֹ לְכָל דָּבָר, 
+וּבִלְבַד שֶׁתְּהֵא כְתֻבָּתָהּ עַל נִכְסֵי בַעֲלָהּ הָרִאשׁוֹן. 
+
+<small>יא</small>
+לֹא יֹאמַר לָהּ: 
+'הֲרֵי כְתֻבָּתִיךְ מֻנַּחַת עַל הַשֻּׁלְחָן', 
+אֶלָּא כָל נְכָסָיו אַחְרָיִין לִכְתֻבָּתָהּ.  
+וְכֵן לֹא יֹאמַר אָדָם לְאִשְׁתּוֹ: 
+'הֲרֵי כְתֻבָּתִיךְ מֻנַּחַת עַל הַשֻּׁלְחָן', 
+אֶלָּא 'כָּל נְכָסַי אַחְרָיִין לִכְתֻבָּתִיךְ'.  
+גֵּרְשָׁהּ, 
+אֵין לָהּ אֶלָּא כְתֻבָּתָהּ.  
+הֶחֱזִירָהּ, 
+הֲרֵי הִיא כְּכָל הַנָּשִׁים, וְאֵין לָהּ אֶלָּא כְתֻבָּתָהּ. 
+
+
+
+
+
+Chapter 9
+
+<small>א</small>
+הַכּוֹתֵב לְאִשְׁתּוֹ: 
+'דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ', 
+הֲרֵי זֶה אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ, 
+וְאִם מֵתָה, יוֹרְשָׁהּ.  
+וְאִם כֵּן, לָמָּה כָתַב: 
+'דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ'? 
+שֶׁאִם מָכְרָה וְנָתְנָה, קַיָּם.  
+כָּתַב לָהּ: 
+'דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ וּבְפֵרוֹתֵיהֶם', 
+אֵינוּ אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ, 
+וְאִם מֵתָה, יוֹרְשָׁהּ.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+לְעוֹלָם הוּא אוֹכֵל פֵּרוֹת, עַד שֶׁיִּכְתֹּב לָהּ: 
+'דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ, 
+וּבְפֵרוֹתֵיהֶן וּבְפֵרֵי פֵרוֹתֵיהֶם עַד לְעוֹלָם'.  
+כָּתַב לָהּ: 
+'דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ, 
+וּבְפֵרוֹתֵיהֶן וּבְפֵרֵי פֵרוֹתֵיהֶן, בְּחַיַּיִךְ וּבְמוֹתֵךְ', 
+אֵינוּ אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ, 
+וְאִם מֵתָה, אֵינוּ יוֹרְשָׁהּ.  
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+אִם מֵתָה, יִירָשֶׁנָּה, 
+שֶׁהִתְנָה עַל הַכָּתוּב שֶּׁבַּתּוֹרָה; 
+שֶּׁכָּל הַמַּתְנֶה עַל הַכָּתוּב שֶּׁבַּתּוֹרָה, 
+תְּנָאוֹ בָטֵל. 
+
+<small>ב</small>
+מִי שֶׁמֵּת, וְהִנִּיחַ אִשָּׁה וּבַעֲלֵי חוֹב וְיוֹרְשִׁים, 
+וְהָיָה לוֹ פִקָּדוֹן אוֹ מַלְוָה בְיַד אֲחֵרִים, 
+רְבִּי טַרְפוֹן אוֹמֵר: 
+יִנָּתְנוּ לְכוֹשֵׁל שֶׁבָּהֶן.  
+וּרְבִּי עֲקִיבָה אוֹמֵר: 
+אֵין רַחֲמִים בַּדִּין, אֶלָּא יִנָּתְנוּ לַיּוֹרְשִׁים; 
+שֶׁכֻּלָּם צְרִיכִין שְׁבוּעָה, 
+וְאֵין הַיּוֹרְשִׁין צְרִיכִין שְׁבוּעָה. 
+
+<small>ג</small>
+הִנִּיחַ פֵּרוֹת תְּלוּשִׁין מִן הַקַּרְקַע, 
+כָּל הַקּוֹדֵם בָּהֶן זָכָה.  
+זָכַת הָאִשָּׁה יוֹתֵר עַל כְּתֻבָּתָהּ, 
+וּבַעַל חוֹב יוֹתֵר עַל חוֹבוֹ, 
+וְהַמּוֹתָר, 
+רְבִּי טַרְפוֹן אוֹמֵר: 
+יִנָּתְנוּ לְכוֹשֵׁל שֶׁבָּהֶן.  
+וּרְבִּי עֲקִיבָה אוֹמֵר: 
+אֵין מְרַחֲמִין בַּדִּין, 
+אֶלָּא יִנָּתְנוּ לַיּוֹרְשִׁין. 
+שֶׁכֻּלָּם צְרִיכִין שְׁבוּעָה, 
+וְאֵין הַיּוֹרְשִׁין צְרִיכִין שְׁבוּעָה. 
+
+<small>ד</small>
+הַמּוֹשִׁיב אִשְׁתּוֹ חַנְוָנִית, 
+אוֹ שֶׁמִּנָּהּ אַפִּיטְרוֹפּוֹס, 
+הֲרֵי זֶה מַשְׁבִּיעָהּ כָּל זְמַן שֶׁיִּרְצֶה.  
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+אֲפִלּוּ עַל פִּלְכָּהּ וְעַל עִיסָתָהּ. 
+
+<small>ה</small>
+כָּתַב לָהּ: 
+'נֶדֶר וּשְׁבוּעָה אֵין לִי עָלַיִךְ', 
+אֵינוּ יָכוֹל לְהַשְׁבִּיעָהּ, 
+אֲבָל מַשְׁבִּיעַ הוּא אֶת יוֹרְשֶׁיהָ וְאֶת הַבָּאִים בִּרְשׁוּתָהּ.  
+'נֶדֶר וּשְׁבוּעָה אֵין לִי עָלַיִךְ וְעַל יוֹרְשַׁיִךְ, 
+וְעַל הַבָּאִים בִּרְשׁוּתִיךְ', 
+אֵינוּ יָכוֹל לְהַשְׁבִּיעַ לֹא אוֹתָהּ, 
+וְלֹא אֶת יוֹרְשֶׁיהָ, וְלֹא אֶת הַבָּאִים בִּרְשׁוּתָהּ. 
+אֲבָל יוֹרְשָׁיו מַשְׁבִּיעִין אוֹתָהּ, 
+וְאֶת יוֹרְשֶׁיהָ, וְאֶת הַבָּאִים בִּרְשׁוּתָהּ.  
+
+<small>ו</small>
+'נֶדֶר וּשְׁבוּעָה אֵין לִי, 
+[וְלֹא] לְיוֹרְשַׁי, וְלֹא לַבָּאִים בִּרְשׁוּתִי, &lt;וּלְיוֹרְשַׁי&gt;
+עָלַיִךְ, וְעַל יוֹרְשַׁיִךְ, וְעַל הַבָּאִים בִּרְשׁוּתִיךְ', 
+לֹא הוּא, וְלֹא יוֹרְשָׁיו, וְלֹא הַבָּאִים בִּרְשׁוּתוֹ, 
+מַשְׁבִּיעִין אוֹתָהּ, 
+וְאֶת יוֹרְשֶׁיהָ, וְאֶת הַבָּאִים בִּרְשׁוּתָהּ.  
+
+<small>ז</small>
+הָלְכָה מִקֶּבֶר בַּעְלָהּ לְבֵית אָבִיהָ, 
+אוֹ שֶׁחָזְרָה לְבֵית חָמִיהָ, 
+וְלֹא עָשַׂת אַפִּיטְרוֹפָּא, 
+אֵין הַיּוֹרְשִׁין מַשְׁבִּיעִין אוֹתָהּ.  
+אִם עָשַׂת אַפִּיטְרוֹפָּא, 
+מַשְׁבִּיעִין אוֹתָהּ לֶעָתִיד לָבֹא, 
+וְאֵין מַשְׁבִּיעִים אוֹתָהּ לְשֶׁעָבַר. 
+
+<small>ח</small>
+הַפּוֹגֶמֶת כְּתֻבָּתָהּ, 
+לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. 
+וְעֵד אֶחָד מְעִידָהּ שֶׁהִיא פְרוּעָה, 
+לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. 
+מִנְּכָסִים הַמְּשֻׁעְבָּדִין, וּמִנִּכְסֵי יְתוֹמִים, 
+וְהַנִּפְרַעַת שֶׁלֹּא בְּפָנָיו, 
+לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. 
+
+<small>ט</small>
+הַפּוֹגֶמֶת כְּתֻבָּתָהּ, כֵּיצַד? 
+הָיְתָה כְתֻבָּתָהּ אֶלֶף זוּז, 
+אָמַר לָהּ: 
+'הִתְקַבַּלְתְּ כְּתֻבָּתִיךְ', 
+וְהִיא אוֹמֶרֶת: 
+'לֹא הִתְקַבַּלְתִּי אֶלָּא מָנֶה', 
+לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה.  
+וְעֵד אֶחָד מְעִידָהּ שֶׁהִיא פְּרוּעָה, כֵּיצַד? 
+אָמַר לָהּ: 
+'הִתְקַבַּלְתְּ כְּתֻבָּתִיךְ', 
+וְהִיא אוֹמֶרֶת: 
+'לֹא הִתְקַבַּלְתִּי', 
+וְעֵד אֶחָד מְעִידָהּ שֶׁהִיא פְרוּעָה, 
+לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה.  
+מִנְּכָסִים מְשֻׁעְבָּדִים כֵּיצַד? 
+מָכַר נְכָסָיו לַאֲחֵרִים, &lt;מָכְרָה&gt;
+וְהִיא נִפְרַעַת מִן הַלָּקוֹחוֹת, 
+לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה.  
+מִנִּכְסֵי יְתוֹמִים כֵּיצַד? 
+מֵת וְהִנִּיחַ נְכָסָיו לִיתוֹמִין, 
+נִפְרַעַת מִן הַיְתוֹמִין, 
+לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה.  
+וְשֶׁלֹּא בְּפָנָיו כֵּיצַד? 
+הָלַךְ לוֹ לִמְדִינַת הַיָּם, 
+וְהִיא נִפְרַעַת שֶׁלֹּא בְפָנָיו, 
+לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה.  
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+כָּל זְמַן שֶׁהִיא תּוֹבַעַת כְּתֻבָּתָהּ, 
+הַיּוֹרְשִׁין מַשְׁבִּיעִין אוֹתָהּ; 
+אִם אֵינָה תּוֹבַעַת כְּתֻבָּתָהּ, 
+אֵין הַיּוֹרְשִׁין מַשְׁבִּיעִין אוֹתָהּ. 
+
+<small>י</small>
+הוֹצִיאָה גֵט, וְאֵין עִמּוֹ כְתֻבָּה, 
+גּוֹבָה כְתֻבָּתָהּ; 
+כְּתֻבָּה, וְאֵין עִמָּהּ גֵּט, 
+הִיא אוֹמֶרֶת: 
+'אָבַד גִּטִּי', 
+וְהוּא אוֹמֵר: 
+'אָבַד שׁוֹבָרִי', 
+וְכֵן בַּעַל חוֹב שֶׁהוֹצִיא שְׁטָר חוֹב, 
+וְאֵין עִמּוֹ פְרוֹזְבוֹל, 
+הֲרֵי אֵלּוּ לֹא יִפָּרְעוּ.  
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+מִן הַסַּכָּנָה וְהֵילָךְ, 
+גוֹבָה שֶׁלֹּא בַגֵּט, 
+וּבַעַל הָאִשָּׁה חוֹב גּוֹבֶה שֶׁלֹּא בִפְרוֹזְבּוֹל.  
+
+<small>יא</small>
+שְׁנֵי גִטִּין וּשְׁתֵּי כְתֻבּוֹת, 
+גּוֹבָה שְׁתֵּי כְתֻבּוֹת; 
+שְׁתֵּי כְתֻבּוֹת וְגֵט, אוֹ כְתֻבָּה וּשְׁנֵי גִטִּין, 
+אוֹ כְתֻבָּה וְגֵט וּמִיתָה, &lt;וּמֵיתָה&gt;
+אֵינָה גּוֹבָה אֶלָּא כְתֻבָּה אַחַת. 
+הַמְגָרֵשׁ אֶת הָאִשָּׁה וְהֶחֱזִירָהּ, 
+עַל מְנָת כְּתֻבָּתָהּ הָרִאשׁוֹנָה הֶחֱזִירָהּ.  
+קָטָן שֶׁהִשִּׂיאוֹ אָבִיו, 
+כְּתֻבָּתָהּ קַיֶּמֶת, שֶׁעַל מְנָת כֵּן קִיְּמָהּ.  
+גֵּר שֶׁנִּתְגַּיַּר וְאִשְׁתּוֹ עִמּוֹ, 
+כְּתֻבָּתָהּ קַיֶּמֶת, שֶׁעַל מְנָת כֵּן קִיְּמָהּ. 
+
+
+
+
+
+Chapter 10
+
+<small>א</small>
+מִי שֶׁהָיָה נָשׂוּי שְׁתֵּי נָשִׁים וּמֵת, &lt;נָשׂוּאִי. וכך כולם&gt;
+הָרִאשׁוֹנָה קוֹדֶמֶת לַשְּׁנִיָּה, 
+יוֹרְשֵׁי הָרִאשׁוֹנָה קוֹדְמִין לְיוֹרְשֵׁי הַשְּׁנִיָּה.  
+נָשָׂא אֶת הָרִאשׁוֹנָה וּמֵתָה, 
+נָשָׂא אֶת הַשְּׁנִיָּה וּמֵת הוּא, 
+הַשְּׁנִיָּה וְיוֹרְשֶׁיהָ קוֹדְמִין לְיוֹרְשֵׁי הָרִאשׁוֹנָה. 
+
+<small>ב</small>
+מִי שֶׁהָיָה נָשׂוּי שְׁתֵּי נָשִׁים, וּמֵתוּ, 
+אַחַר כָּךְ מֵת הוּא, 
+וְהַיְתוֹמִין מְבַקְשִׁין כְּתֻבַּת אִמָּן, 
+וְאֵין שָׁם אֶלָּא כְּדֵי שְׁתֵּי כְתֻבּוֹת, &lt;אֶלָּא נוסף על ידי מגיה&gt;
+חוֹלְקִין בְּשָׁוֶה.  
+הָיָה שָׁם יוֹתֵר דִּינָר, 
+אֵלּוּ נוֹטְלִין כְּתֻבַּת אִמָּן, 
+וְאֵלּוּ נוֹטְלִין כְּתֻבַּת אִמָּן.  
+וְאִם אָמְרוּ הַיְתוֹמִין: 
+'הֲרֵי אָנוּ מַעֲלִים עַל נִכְסֵי אָבִינוּ יוֹתֵר דִּינָר', &lt;יתר&gt;
+כְּדֵי שֶׁיִטְּלוּ כְתֻבַּת אִמָּן, 
+אֵין שׁוֹמְעִין לָהֶם, 
+אֶלָּא שָׁמִין אֶת הַנְּכָסִים בְּבֵית דִּין. 
+
+<small>ג</small>
+הָיוּ שָׁם נְכָסִין כְּבָרָאוּי, &lt;נְכָסִין שֶׁאֵין לָהֶם כְּבָרָאוּי&gt;
+וְאֵינָן כְּבַמֻּחֲזָק,  
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+אַף עַל פִּי שֶׁיֶּשׁ שָׁם נְכָסִים שֶׁאֵין לָהֶם אַחְרָיוּת, 
+אֵינָן כְלוּם, 
+עַד שֶׁיִּהְיוּ שָׁם נְכָסִים שֶׁיֵּשׁ לָהֶם אַחְרָיוּת, 
+יוֹתֵר עַל שְׁתֵּי כְתֻבּוֹת דִּינָר. 
+
+<small>ד</small>
+מִי שֶׁהָיָה נָשׂוּי שָׁלוֹשׁ נָשִׁים, וּמֵת, 
+כְּתֻבָּתָהּ שֶׁלָּזוֹ מָנֶה, וְשֶׁלָּזוֹ מָאתַיִם, 
+וְשֶׁלָּזוֹ שְׁלֹשׁ מֵאוֹת, 
+וְאֵין שָׁם אֶלָּא מָנֶה, 
+חוֹלְקוֹת בְּשָׁוֶה.  
+הָיוּ שָׁם מָאתַיִם, 
+שֶׁלְּמָנֶה נוֹטֶלֶת חֲמִשִּׁים, 
+וְשֶׁלְּמָאתַיִם וְשֶׁלִּשְׁלֹשׁ מֵאוֹת, 
+שְׁלֹשָׁה שְׁלֹשָׁה שֶׁלַּזָּהָב.  
+הָיוּ שָׁם שְׁלֹשׁ מֵאוֹת, 
+שֶׁלְּמָנֶה נוֹטֶלֶת חֲמִשִּׁים, 
+וְשֶׁלְּמָאתַיִם מָנֶה, 
+וְשֶׁלִּשְׁלֹשׁ מֵאוֹת שִׁשָּׁה שֶׁלַּזָּהָב.  
+וְכֵן שְׁלֹשָׁה שֶׁהֵטִילוּ לַכִּיס, 
+וְהוֹתִירוּ אוֹ פָחָתוּ, כָּךְ הֵן חוֹלְקִין. 
+
+<small>ה</small>
+מִי שֶׁהָיָה נָשׂוּי אַרְבַּע נָשִׁים, וּמֵת, 
+הָרִאשׁוֹנָה קוֹדֶמֶת לַשְּׁנִיָּה, 
+וּשְׁנִיָּה לַשְּׁלִישִׁית, 
+וּשְׁלִישִׁית לָרְבִיעִית.  
+הָרִאשׁוֹנָה נִשְׁבַּעַת לַשְּׁנִיָּה, 
+וְהַשְּׁנִיָּה לַשְּׁלִישִׁית, 
+וְהַשְּׁלִישִׁית לָרְבִיעִית, 
+וְהָרְבִיעִית נִפְרַעַת שֶׁלֹּא בִשְׁבוּעָה.  
+אָמַר בֶּן נַנָּס: 
+כֵּיצַד? וְכִי מִפְּנֵי שֶׁהִיא אַחֲרוֹנָה נִשְׂכָּרָה? 
+אַף הִיא לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה.  
+הָיוּ כֻלָּן יוֹצְאוֹת יוֹם אֶחָד, 
+כָּל הַקּוֹדֶמֶת אֶת חֲבֶרְתָּהּ אֲפִלּוּ שָׁעָה, זָכָת.  
+כָּךְ הָיוּ כוֹתְבִין בִּירוּשָׁלַיִם שָׁעוֹת.  
+וְהָיוּ כֻלָּן יוֹצְאוֹת שָׁעָה אַחַת.  
+אֵין שָׁם אֶלָּא מָנֶה, חוֹלְקוֹת בְּשָׁוֶה. 
+
+<small>ו</small>
+מִי שֶׁהָיָה נָשׂוּי שְׁתֵּי נָשִׁים, 
+וּמָכַר אֶת שָׂדֵהוּ, 
+כָּתְבָה הָרִאשׁוֹנָה לַלּוֹקֵחַ: 
+'דִּין וּדְבָרִים אֵין לִי עִמָּךְ', 
+הַשְּׁנִיָּה מוֹצִיאָה מִיַּד הַלּוֹקֵחַ, 
+וְהָרִאשׁוֹנָה מִיַּד הַשְּׁנִיָּה, 
+וְהַלּוֹקֵחַ מִיַּד הָרִאשׁוֹנָה, 
+וְחוֹזְרוֹת חֲלִילָה, 
+עַד שֶׁיַּעֲשׁוּ פְשָׁרָה בֵינֵיהֶן.  
+וְכֵן אִשָּׁה וְכֵן בַעֲלַת חוֹב. 
+
+
+
+
+
+Chapter 11
+
+<small>א</small>
+אַלְמָנָה נִזּוֹנֶת מִנִּכְסֵי יְתוֹמִין, 
+וּמַעֲשֵׂה יָדֶיהָ שֶׁלָּהֶן, 
+וְאֵינָן חַיָּבִים בִּקְבוּרָתָהּ.  
+יוֹרְשֶׁיהָ הַיּוֹרְשִׁין כְּתֻבָּתָהּ, 
+חַיָּבִין בִּקְבוּרָתָהּ. 
+
+<small>ב</small>
+אַלְמָנָה, בֵּין מִן הָאֵרוּסִין וּבֵין מִן הַנִּשּׂוּאִין, 
+מוֹכֶרֶת שֶׁלֹּא בְּבֵית דִּין.  
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+מִן הַנִּשּׂוּאִין, מוֹכֶרֶת שֶׁלֹּא בְּבֵית דִּין, 
+מִן הָאֵרוּסִין, לֹא תִמְכֹּר אֶלָּא בְּבֵית דִּין, 
+מִפְּנֵי שֶׁאֵין לָהּ מְזוֹנוֹת, 
+וְכָל שֶׁאֵין לָהּ מְזוֹנוֹת, 
+לֹא תִמְכֹּר אֶלָּא בְּבֵית דִּין. 
+
+<small>ג</small>
+מָכְרָה כְתֻבָּתָהּ, אוֹ מִקְצָתָהּ, 
+מִשְׁכְּנַתָּהּ, אוֹ מִקְצָתָהּ, 
+נְתָנָהּ לְאַחֵר, אוֹ מִקְצָתָהּ, 
+לֹא תִמְכֹּר אֶת הַשְּׁאָר אֶלָּא בְּבֵית דִּין.  
+וַחֲכָמִים אוֹמְרִים: 
+מוֹכֶרֶת הִיא אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים.  
+וּמוֹכֶרֶת לִמְזוֹנוֹת שֶׁלֹּא בְּבֵית דִּין, וְכוֹתֶבֶת: 
+'לִמְזוֹנוֹת מָכַרְתִּי'.  
+וּגְרוּשָׁה לֹא תִמְכֹּר אֶלָּא בְּבֵית דִּין. 
+
+<small>ד</small>
+אַלְמָנָה שֶׁהָיְתָה כְתֻבָּתָהּ מָאתַיִם, 
+מָכְרָה שׁוֹוֶה מָנֶה בְמָאתַיִם, 
+אוֹ שׁוֹוֶה מָאתַיִם בְּמָנֶה, 
+נִתְקַבְּלָה כְתֻבָּתָהּ.  
+הָיְתָה כְתֻבָּתָהּ מָנֶה, 
+מָכְרָה שׁוֹוֶה מָנֶה וְדִינָר בְּמָנֶה, 
+מִכְרָהּ בָּטֵל.  
+אֲפִלּוּ הִיא אוֹמֶרֶת: 
+'אֲנִי אַחְזִיר דִּינָר לַיּוֹרְשִׁין', 
+מִכְרָהּ בָּטֵל.  
+
+<small>ה</small>
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+לְעוֹלָם מִכְרָהּ קַיָּם, 
+עַד שֶׁיְּהֵא שָׁם כְּדֵי שֶׁתְּשַׁיֵּר 
+בַּשָּׂדֶה בֵּית תִּשְׁעָה קַבִּים, 
+וּבַגִּנָּה בֵּית חֲצִי קַב, 
+וּכְדִבְרֵי רְבִּי עֲקִיבָה, בֵּית רֹבַע.  
+הָיְתָה כְתֻבָּתָהּ אַרְבַּע מֵאוֹת, 
+וּמָכְרָה לָזֶה מָנֶה, וְלָזֶה מָנֶה, 
+וּלְאַחֲרוֹן יָפֶה מָנֶה וְדִינָר מָנֶה, 
+שֶׁלָּאַחֲרוֹן בָּטֵל, וְשֶׁלְּכֻלָּם, מִכְרָן קַיָּם. 
+
+<small>ו</small>
+שׁוּם הַדַּיָּנִים שֶׁפָּחַת שְׁתוֹת אוֹ הוֹתִיר שְׁתוֹת, 
+מִכְרָן בָּטֵל.  
+אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: 
+אִם כֵּן, מַה כֹּחַ בֵּית דִּין יָפֶה? 
+אֶלָּא אִם עָשׁוּ אִגֶּרֶת בִּקֹּרֶת, 
+אֲפִלּוּ מָכְרוּ שׁוֹוֶה מָנֶה בְמָאתַיִם, 
+אוֹ שׁוֹוֶה מָאתַיִם בְּמָנֶה, 
+מִכְרָן קַיָּם. 
+
+<small>ז</small>
+הַיְתוֹמָה וְהַשְּׁנִיָּה וְהָאַיְלוֹנִית, 
+אֵין לָהּ כְּתֻבָּה, וְלֹא פֵרוֹת, וְלֹא מְזוֹנוֹת, וְלֹא בְלָאוֹת.  
+אִם מִתְּחִלָּה נְטָלָהּ לְשֵׁם אַיְלוֹנִית, 
+יֶשׁ לָהּ כְּתֻבָּה.  
+אַלְמָנָה לְכֹהֵן גָּדוֹל, 
+גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, 
+מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, 
+בַּת יִשְׂרָאֵל לַמַּמְזֵר וְלַנָּתִין, 
+יֵשׁ לָהֶן כְּתֻבָּה. 
+
+
+
+
+
+Chapter 12
+
+<small>א</small>
+הַנּוֹשֵׂא אֶת הָאִשָּׁה, 
+וּפָסְקָה עִמּוֹ שֶׁיְּהֵא זָן אֶת בִּתָּהּ חָמֵשׁ שָׁנִים, 
+חַיָּב לְזוֹנָהּ חָמֵשׁ שָׁנִים.  
+נִשֵּׂאת לְאַחֵר, 
+וּפָסְקָה עִמּוֹ שֶׁיְּהֵא זָן אֶת בִּתָּהּ חָמֵשׁ שָׁנִים, 
+חַיָּב לְזוֹנָהּ חָמֵשׁ שָׁנִים.  
+לֹא יֹאמַר הָרִאשׁוֹן: 
+'כְּשֶׁתָּבֹא לְבֵיתִי אֲזוֹנָהּ',
+אֶלָּא מוֹלִיךְ מְזוֹנוֹתֶיהָ לִמְקוֹם שֶׁהִיא אִמָּהּ.  
+וְכֵן לֹא יֹאמְרוּ שְׁנֵיהֶם: 
+'הֲרֵי אָנוּ זוֹנִין אוֹתָהּ כְּאַחַת', 
+אֶלָּא אֶחָד זָנָהּ, 
+וְאֶחָד נוֹתֵן לָהּ דְּמֵי מְזוֹנוֹתֶיהָ. 
+
+<small>ב</small>
+נִשֵּׂאת, הַבַּעַל חַיָּב בִּמְזוֹנוֹתֶיהָ, 
+וְהֵן נוֹתְנִין לָהּ דְּמֵי מְזוֹנוֹת.  
+מֵתוּ, בְּנוֹתֵיהֶן נִזּוֹנוֹת מִנְּכָסִים בְּנֵי חֹרִין, &lt;בְּנוֹתָן&gt;
+וְהִיא נִזּוֹנֶת מִנְּכָסִים מְשֻׁעְבָּדִים, 
+מִפְּנֵי שֶׁהִיא כְּבַעֲלַת חוֹב.  
+הַפִּקְחִים הָיוּ כוֹתְבִין: 
+'עַל מְנָת שֶׁאֱהֵא זָן אֶת בִּתֵּךְ חָמֵשׁ שָׁנִים, 
+כָּל זְמַן שֶׁאַתְּ עִמִּי'. 
+
+<small>ג</small>
+אַלְמָנָה שֶׁאָמְרָה: 
+אֵי אֶפְשִׁי לָזוּז מִבֵּית בַּעֲלִי, &lt;איפשי&gt;
+אֵין הַיּוֹרְשִׁין יְכוּלִין לוֹמַר לָהּ: 
+'לְכִי לְבֵית אָבִיךְ וְאָנוּ זָנִים אוֹתָךְ', 
+אֶלָּא זָנִין אוֹתָהּ בְּבֵית בַּעְלָהּ, 
+וְנוֹתְנִין לָהּ מָדוֹר לְפִי כְבוֹדָהּ.  
+
+<small>ד</small>
+אָמְרָה: 
+'אֵי אֶפְשִׁי לָזוּז מִבֵּית אַבָּא', 
+יְכוּלִין הַיּוֹרְשִׁין לוֹמַר לָהּ: 
+'אִם אַתְּ אֶצְלֵנוּ, יֶשׁ לִיךְ מְזוֹנוֹת, 
+וְאִם אֵין אַתְּ אֶצְלֵנוּ, אֵין לִיךְ מְזוֹנוֹת'.  
+אִם הָיְתָה טוֹעֶנֶת: 
+'מִפְּנֵי שֶׁהִיא יַלְדָּה וְהֵן יְלָדִים', 
+זָנִים אוֹתָהּ וְהִיא בְּבֵית אָבִיהָ. 
+
+<small>ה</small>
+כָּל זְמַן שֶׁהִיא בְּבֵית אָבִיהָ, 
+גּוֹבָה כְתֻבָּתָהּ לְעוֹלָם, 
+וְכָל זְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ, 
+גּוֹבָה כְתֻבָּתָהּ עַד עֶשְׂרִים וְחָמֵשׁ שָׁנָה, 
+שֶׁיֵּשׁ בְּעֶשְׂרִים וְחָמֵשׁ שָׁנָה 
+שֶׁתַּעֲשֶׂה טוֹבָה כְנֶגֶד כְּתֻבָּתָהּ.  
+דִּבְרֵי רְבִּי מֵאִיר, 
+שֶׁאָמַר מִשּׁוּם רַבָּן גַּמְלִיאֵל.  
+וַחֲכָמִים אוֹמְרִים: 
+כָּל זְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ, 
+גּוֹבָה כְתֻבָּתָהּ לְעוֹלָם, 
+וְכָל זְמַן שֶׁהִיא בְּבֵית אָבִיהָ, 
+גּוֹבָה כְתֻבָּתָהּ עַד עֶשְׂרִים וְחָמֵשׁ שָׁנָה.  
+מֵתָה, 
+יוֹרְשֶׁיהָ מַזְכִּירִים כְּתֻבָּתָהּ עַד עֶשְׂרִים וְחָמֵשׁ שָׁנָה. 
+
+
+
+
+
+Chapter 13
+
+<small>א</small>
+שְׁנֵי דַיָּנֵי גְזֵלוֹת הָיוּ בִירוּשָׁלַיִם: 
+אַדְמוֹן, וְחָנָן בֶּן אֲבְשָׁלוֹם.  
+חָנָן אוֹמֵר שְׁנֵי דְבָרִים, 
+וְאַדְמוֹן אוֹמֵר שִׁבְעָה.  
+מִי שֶׁהָלַךְ לוֹ לִמְדִינַת הַיָּם, 
+וְאִשְׁתּוֹ תוֹבַעַת מְזוֹנוֹת, 
+חָנָן אוֹמֵר: 
+תִּשָּׁבַע בַּסּוֹף וְלֹא תִשָּׁבַע בַּתְּחִלָּה.  
+וְנֶחְלְקוּ עָלָיו בְּנֵי כֹהֲנִים גְּדוֹלִים, וְאָמְרוּ: 
+תִּשָּׁבַע בַּתְּחִלָּה וּבַסּוֹף.  
+אָמַר רְבִּי דוֹסָא בֶן אַרְכִינָס כְּדִבְרֵיהֶם.  
+אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּי: 
+יָפֶה אָמַר חָנָן, 
+לֹא תִשָּׁבַע אֶלָּא בַסּוֹף. 
+
+<small>ב</small>
+מִי שֶׁהָלַךְ לוֹ לִמְדִינַת הַיָּם, 
+וְעָמַד אַחֵר וּפִרְנֵס אֶת אִשְׁתּוֹ, 
+חָנָן אוֹמֵר: 
+אִבֵּד אֶת מָעוֹתָיו.  
+וְנֶחְלְקוּ עָלָיו בְּנֵי כֹהֲנִים גְּדוֹלִים, וְאָמְרוּ: 
+יִשָּׁבַע כַּמָּה הוֹצִיא וְיִטֹּל.  
+אָמַר רְבִּי דוֹסָה בֶן הַרְכִינָס כְּדִבְרֵיהֶם.  
+אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּי: 
+יָפֶה אָמַר חָנָן, 
+הִנִּיחַ מָעוֹתָיו עַל קֶרֶן הַצְּבִי. 
+
+<small>ג</small>
+אַדְמוֹן אוֹמֵר שִׁבְעָה: 
+מִי שֶׁמֵּת וְהִנִּיחַ בָּנִים וּבָנוֹת, 
+בִּזְמַן שֶׁהַנְּכָסִים מְרֻבִּין, 
+הַבָּנִים יוֹרְשִׁין וְהַבָּנוֹת יִזּוֹנוּ. 
+נְכָסִים מְמֻעָטִים, 
+הַבָּנוֹת יִזּוֹנוּ, 
+וְהַבָּנִים יִשְׁאֲלוּ עַל הַפְּתָחִים.  
+אַדְמוֹן אוֹמֵר: 
+בִּשְׁבִיל שֶׁאֲנִי זָכָר הִפְסַדְתִי? 
+אָמַר רַבָּן גַּמְלִיאֵל: 
+רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן. 
+
+<small>ד</small>
+הַטּוֹעֵן לַחֲבֵרוֹ כַדֵּי שֶׁמֶן, 
+וְהוֹדָה לוֹ בַקִּנְקְנִים, 
+אַדְמוֹן אוֹמֵר: 
+הוֹאִיל וְהוֹדָה מִן הַטַּעֲנָה, יִשָּׁבַע. 
+וַחֲכָמִים אוֹמְרִים: 
+אֵין מִן הוֹדָיָה בַּטַּעֲנָה.  
+אָמַר רַבָּן גַּמְלִיאֵל: 
+רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן. 
+
+<small>ה</small>
+הַפּוֹסֵק מָעוֹת לַחֲתָנוֹ, 
+וּפָשַׁט לוֹ אֶת הָרֶגֶל, 
+תְּהֵי יוֹשֶׁבֶת עַד שֶׁיַּלְבִּין רֹאשָׁהּ.  
+אַדְמוֹן אוֹמֵר: 
+'אִלּוּ אֲנִי פָסַקְתִּי עַל עַצְמִי, 
+אֱהֵי יוֹשֶׁבֶת עַד שֶׁיַּלְבִּין רֹאשִׁי. 
+אַבָּא פָסַק עָלַי, מָה אֲנִי יְכוּלָה לַעֲשׁוֹת? 
+אוֹ כְנֹס אוֹ פְטֹר!' 
+אָמַר רַבָּן גַּמְלִיאֵל: 
+רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן. 
+
+<small>ו</small>
+הָעוֹרֵר עַל שָׂדֶה וְהוּא חָתוּם עָלֶיהָ עֵד, 
+אַדְמוֹן אוֹמֵר: 
+'הַשֵּׁנִי נוֹחַ לִי, וְהָרִאשׁוֹן קָשֶׁה מִמֶּנִּי'. 
+וַחֲכָמִים אוֹמְרִים: 
+אִבֵּד אֶת זְכוּתוֹ.  
+עֲשָׂאָהּ סִימָן לְאַחֵר, אִבֵּד אֶת זְכוּתוֹ. 
+
+<small>ז</small>
+מִי שֶׁהָלַךְ לוֹ לִמְדִינַת הַיָּם, 
+וְאָבְדָה דֶרֶךְ שָׂדֵהוּ, 
+אַדְמוֹן אוֹמֵר: 
+יֵלֵךְ לוֹ בִקְצָרָה. 
+וַחֲכָמִים אוֹמְרִים: 
+יִקְנֶה לוֹ דֶרֶךְ בְּמֵאָה מָנֶה, 
+אוֹ יִפְרַח בְּאָוֵיר. 
+
+<small>ח</small>
+הַמּוֹצִיא שְׁטָר חוֹב עַל חֲבֵרוֹ, 
+וְהַלָּה הוֹצִיא שֶׁמָּכַר לוֹ אֶת הַשָּׂדֶה, 
+אַדְמוֹן אוֹמֵר: 
+'אִלּוּ הָיִיתִי חַיָּב לָךְ, 
+הָיָה לָךְ לְהִפָּרַע אֶת שֶׁלָּךְ 
+כְּשֶׁמָּכַרְתָּ לִי אֶת הַשָּׂדֶה!' 
+וַחֲכָמִים אוֹמְרִים: 
+זֶה הָיָה פִקֵּחַ שֶׁמָּכַר לוֹ אֶת הַקַּרְקַע, 
+מִפְּנֵי שֶׁהוּא יָכוֹל לְמַשְׁכְּנוֹ. 
+
+<small>ט</small>
+שְׁנַיִם שֶׁהוֹצִיאוּ שְׁטָר חוֹב זֶה עַל זֶה, 
+אַדְמוֹן אוֹמֵר: 
+'אִלּוּ חַיָּב הָיִיתִי לָךְ, 
+כֵּיצַד אַתָּה לֹוֶה מִמֶּנִּי?' 
+וַחֲכָמִים אוֹמְרִים: 
+זֶה גוֹבֶה שְׁטָר חוֹבוֹ, 
+וְזֶה גוֹבֶה שְׁטָר חוֹבוֹ. 
+
+<small>י</small>
+שָׁלוֹשׁ אֲרָצוֹת לַנִּשּׂוּאִין: 
+יְהוּדָה, וְעֵבֶר הַיַּרְדֵּן, וְהַגָּלִיל. &lt;וְגָלִיל&gt; 
+אֵין מוֹצִיאִין מֵעִיר לָעִיר, וּמִכְּרַךְ לִכְרַךְ. 
+אֲבָל בְּאוֹתָהּ הָאָרֶץ, 
+מוֹצִיאִין מֵעִיר לָעִיר, וּמִכְּרַךְ לִכְרַךְ, 
+אֲבָל לֹא מֵעִיר לִכְרַךְ, וְלֹא מִכְּרַךְ לָעִיר.  
+מוֹצִיאִין מִנֵּוִי הָרָע לְנֵוִי הַיָּפֶה, 
+אֲבָל לֹא מִנֵּוִי הַיָּפֶה לְנֵוִי הָרָע.  
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+אַף לֹא מִנֵּוִי הָרָע לְנֵוִי יָפֶה, 
+שֶׁהַנֵּוִי הַיָּפֶה בּוֹדֵק. 
+
+<small>יא</small>
+הַכֹּל מַעֲלִין לְאֶרֶץ יִשְׂרָאֵל, וְאֵין הַכֹּל מוֹצִיאִין.  
+הַכֹּל מַעֲלִין לִירוּשָׁלַיִם, וְאֵין הַכֹּל מוֹצִיאִין.  
+(אֶחָד הָאֲנָשִׁים וְ)אֶחָד נָשִׁים וְאֶחָד עֲבָדִים. 
+כֵּיצַד?  
+נָשָׂא אִשָּׁה בְאֶרֶץ יִשְׂרָאֵל, וְגֵרְשָׁהּ בְּאֶרֶץ יִשְׂרָאֵל, 
+נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל.  
+נָשָׂא אִשָּׁה בְאֶרֶץ יִשְׂרָאֵל, וְגֵרְשָׁהּ בְּקַפּוֹדוֹקְיָא, 
+נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל.  
+נָשָׂא אִשָּׁה בְקַפּוֹדוֹקְיָא, וְגֵרְשָׁהּ בְּאֶרֶץ יִשְׂרָאֵל, 
+נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל; 
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+מִמְּעוֹת קַפּוֹדוֹקְיָא.  
+נָשָׂא אִשָּׁה בְקַפּוֹדוֹקְיָא, וְגֵרְשָׁהּ בְּקַפּוֹדוֹקְיָא, 
+נוֹתֵן לָהּ מִמְּעוֹת קַפּוֹדוֹקְיָא.  
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Ketubot/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt b/txt/Mishnah/Seder Nashim/Mishnah Ketubot/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt
new file mode 100644
index 0000000000000000000000000000000000000000..be7be15af7076adcbb512f2b909bd319d28f9542
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Ketubot/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt	
@@ -0,0 +1,194 @@
+Mishnah Ketubot
+משנה כתובות
+Mishnah, ed. Romm, Vilna 1913
+https://www.nli.org.il/he/books/NNL_ALEPH001741739
+
+משנה כתובות
+
+
+
+Chapter 1
+
+בתולה נשאת ליום הרביעי ואלמנה ליום החמישי. שפעמים בשבת בתי דינין יושבין בעיירות ביום השני וביום החמישי שאם היה לו טענת בתולים היה משכים לבית דין:  
+בתולה כתובתה מאתים. ואלמנה מנה בתולה אלמנה גרושה וחלוצה מן האירוסין כתובתן מאתים. ויש להן טענת בתולים. הגיורת והשבויה והשפחה שנפדו ושנתגיירו ושנשתחררו פחותות מבנות שלש שנים ויום אחד. כתובתן מאתים. ויש להן טענת בתולים:  
+הגדול שבא על הקטנה. וקטן שבא על הגדולה. ומוכת עץ. כתובתן מאתים. דברי רבי מאיר. וחכמים אומרים מוכת עץ כתובתה מנה:  
+בתולה אלמנה גרושה וחלוצה מן הנשואין כתובתה מנה. ואין להם טענת בתולים. הגיורת והשבויה והשפחה. שנפדו ושנתגיירו ושנשתחררו. יתירות על בנות שלש שנים ויום אחד. כתובתן מנה. ואין להם טענת בתולין:  
+האוכל אצל חמיו ביהודה שלא בעדים. אינו יכול לטעון טענת בתולים מפני שמתייחד עמה. אחת אלמנת ישראל. ואחת אלמנת כהן. כתובתן מנה. בית דין של כהנים היו גובין לבתולה ארבע מאות זוז. ולא מיחו בידם חכמים:  
+הנושא את האשה ולא מצא לה בתולים. היא אומרת משארסתני נאנסתי ונסתחפה שדך. והלה אומר לא כי אלא עד שלא ארסתיך. והיה מקחי מקח טעות. רבן גמליאל ורבי אליעזר אומרים נאמנת. רבי יהושע אומר לא מפיה אנו חיין. אלא הרי זו בחזקת בעולה עד שלא תתארס והטעתו עד שתביא ראיה לדבריה:  
+היא אומרת מוכת עץ אני והוא אומר לא כי אלא דרוסת איש את. רבן גמליאל ורבי אליעזר אומרים נאמנת. ורבי יהושע אומר לא מפיה אנו חיין. אלא הרי זו בחזקת דרוסת איש. עד שתביא ראיה לדבריה:  
+ראוה מדברת עם אחד בשוק אמרו לה מה טיבו של זה. איש פלוני וכהן הוא. רבן גמליאל ורבי אליעזר אומרים נאמנת. ורבי יהושע אומר. לא מפיה אנו חיין אלא הרי זו בחזקת בעולה לנתין ולממזר. עד שתביא ראיה לדבריה:  
+היתה מעוברת ואמרו לה מה טיבו של עובר זה. מאיש פלוני וכהן הוא. רבן גמליאל ורבי אליעזר אומרים נאמנת. רבי יהושע אומר לא מפיה אנו חיין. אלא הרי זו בחזקת מעוברת לנתין ולממזר עד שתביא ראיה לדבריה:  
+אמר רבי יוסי מעשה בתינוקת שירדה למלאות מים מן העין ונאנסה. אמר ר' יוחנן בן נורי. אם רוב אנשי העיר משיאין לכהונה. הרי זו תנשא לכהונה:  
+
+Chapter 2
+
+האשה שנתארמלה או שנתגרשה. היא אומרת בתולה נשאתני. והוא אומר לא כי אלא אלמנה נשאתיך. אם יש עדים שיצאת בהינומא. וראשה פרוע. כתובתה מאתים. ר' יוחנן בן ברוקא אומר אף חלוק קליות ראיה:  
+ומודה רבי יהושע באומר לחבירו. שדה זו של אביך היתה ולקחתיה הימנו שהוא נאמן. שהפה שאסר הוא הפה שהתיר. ואם יש עדים שהיא של אביו והוא אומר לקחתיה הימנו אינו נאמן:  
+העדים שאמרו כתב ידינו הוא זה אבל אנוסים היינו. קטנים היינו. פסולי עדות היינו הרי אלו נאמנים. ואם יש עדים שהוא כתב ידם. או שהיה כתב ידם יוצא ממקום אחר. אינן נאמנין:  
+זה אומר זה כתב ידי. וזה כתב ידו של חבירי. וזה אומר זה כתב ידי. וזה כתב ידו של חבירי. הרי אלו נאמנין. זה אומר זה כתב ידי וזה אומר זה כתב ידי. צריכים לצרף עמהם אחר. דברי רבי. וחכמים אומרים אינן צריכין לצרף עמהם אחר. אלא נאמן אדם לומר. זה כתב ידי:  
+האשה שאמרה אשת איש הייתי וגרושה אני נאמנת. שהפה שאסר. הוא הפה שהתיר. ואם יש עדים שהיתה אשת איש. והיא אומרת גרושה אני. אינה נאמנת. אמרה נשביתי וטהורה אני נאמנת. שהפה שאסר הוא הפה שהתיר. ואם יש עדים שנשבית והיא אומרת טהורה אני. אינה נאמנת. ואם משנשאת באו עדים הרי זו לא תצא:  
+שתי נשים שנשבו. זאת אומרת נשביתי. וטהורה אני וזאת אומרת נשביתי וטהורה אני. אינן נאמנות. ובזמן שהן מעידות זו את זו. הרי אלו נאמנות:  
+וכן שני אנשים זה אומר כהן אני. וזה אומר כהן אני. אינן נאמנין. ובזמן שהן מעידין זה את זה. הרי אלו נאמנין:  
+רבי יהודה אומר אין מעלין לכהונה על פי עד אחד. אמר רבי אלעזר אימתי במקום שיש עוררין. אבל במקום שאין עוררין. מעלין לכהונה על פי עד אחד. רבן שמעון בן גמליאל אומר משום רבי שמעון בן הסגן מעלין לכהונה על פי עד אחד:  
+האשה שנחבשה בידי גוים על ידי ממון. מותרת לבעלה. על ידי נפשות אסורה לבעלה. עיר שכבשה כרכום. כל כהנות שנמצאו בתוכה פסולות. ואם יש להן עדים. אפילו עבד. אפילו שפחה. הרי אלו נאמנין. ואין נאמן אדם על ידי עצמו. אמר רבי זכריה בן הקצב. המעון הזה לא זזה ידה מתוך ידי משעה שנכנסו גוים לירושלים ועד שיצאו. אמרו לו אין אדם מעיד על ידי עצמו:  
+ואלו נאמנין להעיד בגודלן מה שראו בקוטנן. נאמן אדם לומר זה כתב ידו של אבא. וזה כתב ידו של רבי. וזה כתב ידו של אחי. זכור הייתי בפלונית שיצתה בהינומא. וראשה פרוע. ושהיה איש פלוני יוצא מבית הספר. לטבול לאכול בתרומה. ושהיה חולק עמנו על הגורן. והמקום הזה בית הפרס. ועד כאן היינו באין בשבת. אבל אין אדם נאמן לומר דרך היה לפלוני במקום הזה. מעמד ומספד היה לפלוני במקום הזה:  
+
+Chapter 3
+
+אלו נערות שיש להן קנס. הבא על הממזרת. ועל הנתינה. ועל הכותית. הבא על הגיורת. ועל השבויה. ועל השפחה. שנפדו. ושנתגיירו. ושנשתחררו. פחותות מבנות שלש שנים ויום אחד. הבא על אחותו. ועל אחות אביו. ועל אחות אמו. ועל אחות אשתו. ועל אשת אחיו. ועל אשת אחי אביו. ועל הנדה. יש להן קנס. אף על פי שהן בהכרת. אין בהן מיתת בית דין: 
+ואלו שאין להן קנס. הבא על הגיורת. ועל השבויה. ועל השפחה שנפדו ושנתגיירו ושנשתחררו. יתירות על בנות שלש שנים ויום אחד. רבי יהודה אומר שבויה שנפדית הרי היא בקדושתה. אף על פי שגדולה. הבא על בתו. על בת בתו. על בת בנו. על בת אשתו. על בת בנה. על בת בתה. אין להן קנס. מפני שמתחייב בנפשו. שמיתתו בידי בית דין. וכל המתחייב בנפשו אין משלם ממון. שנאמר (שמות כא, כב) ולא יהיה אסון ענוש יענש: 
+נערה שנתארסה ונתגרשה. רבי יוסי הגלילי אומר אין לה קנס. רבי עקיבא אומר יש לה קנס. וקנסה לעצמה: 
+המפתה נותן שלשה דברים. והאונס ארבעה. המפתה נותן בושת. ופגם. וקנס. מוסף עליו אונס. שנותן את הצער. מה בין אונס למפתה. האונס נותן את הצער. והמפתה אינו נותן את הצער. האונס נותן מיד. והמפתה לכשיוציא. האונס שותה בעציצו. והמפתה אם רצה להוציא מוציא: 
+כיצד שותה בעציצו. אפילו היא חגרת אפילו היא סומא. ואפילו היתה מוכת שחין. נמצא בה דבר ערוה. או שאינה ראויה לבא בישראל אינו רשאי לקיימה. שנאמר (דברים כב ,כט) ולו תהיה לאשה אשה הראויה לו: 
+יתומה שנתארסה ונתגרשה. רבי אלעזר אומר. המפתה פטור. והאונס חייב: 
+איזהו בושת. הכל לפי המבייש והמתבייש. פגם רואין אותה כאלו היא שפחה נמכרת. כמה היתה יפה. וכמה היא יפה. קנס שוה בכל אדם. וכל שיש לו קצבה מן התורה. שוה לכל אדם: 
+כל מקום שיש מכר. אין קנס. וכל מקום שיש קנס. אין מכר. קטנה יש לה מכר. ואין לה קנס. נערה יש לה קנס. ואין לה מכר. הבוגרת אין לה לא מכר ולא קנס: 
+האומר פתיתי את בתו של פלוני. משלם בושת ופגם על פי עצמו. ואינו משלם קנס. האומר גנבתי וטבחתי ומכרתי. משלם את הקרן על פי עצמו. ואינו משלם תשלומי כפל. ותשלומי ארבעה וחמשה. המית שורי את פלוני. או שורו של פלוני. הרי זה משלם על פי עצמו. המית שורי עבדו של פלוני. אינו משלם על פי עצמו. זה הכלל כל המשלם יתר על מה שהזיק. אינו משלם על פי עצמו: 
+
+Chapter 4
+
+נערה שנתפתתה. בושתה ופגמה וקנסה של אביה. והצער בתפוסה. עמדה בדין עד שלא מת האב. הרי הן של אב. מת האב הרי הן של אחין. לא הספיקה לעמוד בדין עד שמת האב. הרי הן של עצמה. עמדה בדין עד שלא בגרה הרי הן של אב. מת האב. הרי הן של אחין. לא הספיקה לעמוד בדין עד שבגרה. הרי הן של עצמה. רבי שמעון אומר. אם לא הספיקה לגבות עד שמת האב הרי הן של עצמה. מעשה ידיה. ומציאתה. אף על פי שלא גבתה. מת האב. הרי הן של אחין:  
+המארס את בתו וגירשה. אירסה ונתארמלה. כתובתה שלו. השיאה וגירשה. השיאה ונתארמלה. כתובתה שלה. רבי יהודה אומר. הראשונה של אב. אמרו לו משהשיאה אין לאביה רשות בה:  
+הגיורת שנתגיירה בתה עמה. וזנתה. הרי זו בחנק. אין לה לא פתח בית האב. ולא מאה סלע. היתה הורתה שלא בקדושה. ולידתה בקדושה. הרי זו בסקילה. אין לה לא פתח בית האב. ולא מאה סלע. היתה הורתה ולידתה בקדושה. הרי היא כבת ישראל לכל דבר. יש לה אב ואין לה פתח בית האב. יש לה פתח בית האב ואין לה אב. הרי זו בסקילה. לא נאמר פתח בית אביה אלא למצוה:  
+האב זכאי בבתו בקדושיה. בכסף. בשטר. ובביאה. וזכאי במציאתה. ובמעשה ידיה. ובהפרת נדריה. ומקבל את גיטה. ואינו אוכל פירות בחייה נשאת יתר עליו הבעל שאוכל פירות בחייה. וחייב במזונותיה. בפרקונה. ובקבורתה. רבי יהודה אומר אפילו עני שבישראל. לא יפחות משני חלילים ומקוננת:  
+לעולם היא ברשות האב. עד שתכנס לרשות הבעל לנשואין. מסר האב לשלוחי הבעל. הרי היא ברשות הבעל. הלך האב עם שלוחי הבעל. או שהלכו שלוחי האב. עם שלוחי הבעל. הרי היא ברשות האב. מסרו שלוחי האב לשלוחי הבעל. הרי היא ברשות הבעל:  
+האב אינו חייב במזונות בתו זה מדרש דרש רבי אלעזר בן עזריה לפני חכמים בכרם ביבנה. הבנים ירשו. והבנות יזונו. מה הבנים אינן יורשין. אלא לאחר מיתת האב. אף הבנות אינן נזונות. אלא לאחר מיתת אביהן:  
+לא כתב לה כתובה. בתולה גובה מאתים. ואלמנה מנה. מפני שהוא תנאי בית דין. כתב לה שדה. שוה מנה. תחת מאתים זוז. ולא כתב לה כל נכסים דאית לי אחראין לכתובתיך. חייב. שהוא תנאי בית דין:  
+לא כתב לה אם תשתבאי אפרקינך. ואותבינך לי לאינתו. ובכהנת אהדרינך למדינתך. חייב. שהוא תנאי בית דין:  
+נשבית חייב לפדותה. ואם אמר הרי גיטה. וכתובתה תפדה את עצמה. אינו רשאי. לקתה חייב לרפאותה. אמר הרי גיטה וכתובתה תרפא את עצמה. רשאי:  
+לא כתב לה בנין דכרין דיהוו ליכי מינאי. אינון ירתון כסף כתובתיך. יתר על חולקיהון דעם אחוהון. חייב. שהוא תנאי בית דין:  
+בנן נוקבין דיהויין ליכי מינאי. יהויין יתבן בביתי ומיתזנן מנכסי. עד דתנסבן לגוברין. חייב. שהוא תנאי בית דין:  
+את תהא יתבא בביתי ומיתזנא מנכסי כל ימי מיגד אלמנותיך בביתי. חייב. שהוא תנאי בית דין. כך היו אנשי ירושלם כותבין. אנשי גליל היו כותבין כאנשי ירושלם. אנשי יהודה היו כותבין. עד שירצו היורשין ליתן ליך כתובתיך. לפיכך אם רצו היורשין. נותנין לה כתובתה. ופוטרין אותה:  
+
+Chapter 5
+
+אף על פי שאמרו בתולה גובה מאתים. ואלמנה מנה. אם רצה להוסיף. אפילו מאה מנה. יוסיף. נתארמלה או נתגרשה. בין מן האירוסין. בין מן הנשואין. גובה את הכל. רבי אלעזר בן עזריה אומר. מן הנשואין גובה את הכל. מן האירוסין בתולה גובה מאתים. ואלמנה מנה. שלא כתב לה אלא על מנת לכונסה. רבי יהודה אומר אם רצה כותב לבתולה שטר של מאתים והיא כותבת התקבלתי ממך מנה. ולאלמנה מנה. והיא כותבת התקבלתי ממך חמשים זוז. רבי מאיר אומר כל הפוחת לבתולה ממאתים. ולאלמנה ממנה. הרי זו בעילת זנות:  
+נותנין לבתולה שנים עשר חדש משתבעה הבעל. לפרנס את עצמה. וכשם שנותנין לאשה. כך נותנין לאיש. לפרנס את עצמו. ולאלמנה שלשים יום. הגיע זמן ולא נשאו. אוכלות משלו. ואוכלות בתרומה. רבי טרפון אומר נותנין לה הכל תרומה. רבי עקיבא אומר מחצה חולין. ומחצה תרומה:  
+היבם אינו מאכיל בתרומה. עשתה ששה חדשים בפני הבעל. וששה חדשים. בפני היבם. ואפילו כולן בפני הבעל. חסר יום אחד בפני היבם. או כולן בפני היבם. חסר יום אחד בפני הבעל. אינה אוכלת בתרומה. זו משנה ראשונה. בית דין של אחריהן אמרו אין האשה אוכלת בתרומה. עד שתכנס לחופה:  
+המקדיש מעשה ידי אשתו. הרי זו עושה. ואוכלת. המותר. רבי מאיר אומר הקדש. רבי יוחנן הסנדלר אומר חולין:  
+אלו מלאכות שהאשה עושה לבעלה. טוחנת. ואופה. ומכבסת. מבשלת. ומניקה את בנה. מצעת לו המטה. ועושה בצמר הכניסה לו שפחה אחת. לא טוחנת. ולא אופה. ולא מכבסת. שתים אינה מבשלת. ואינה מניקה את בנה. שלש אינה מצעת לו המטה. ואינה עושה בצמר. ארבעה יושבת בקתדרא. רבי אליעזר אומר אפילו הכניסה לו מאה שפחות. כופה לעשות בצמר. שהבטלה מביאה לידי זימה. רבן שמעון בן גמליאל אומר. אף המדיר את אשתו מלעשות מלאכה. יוציא ויתן כתובתה. שהבטלה מביאה לידי שיעמום:  
+המדיר את אשתו מתשמיש המטה. בית שמאי אומרים שתי שבתות. בית הלל אומרים שבת אחת. התלמידים יוצאין לתלמוד תורה שלא ברשות. שלשים יום. הפועלים שבת אחת. העונה האמורה בתורה. הטיילין בכל יום. הפועלים שתים בשבת. החמרים אחת בשבת. הגמלים. אחת לשלשים יום. הספנים אחת לששה חדשים. דברי רבי אליעזר:  
+המורדת על בעלה. פוחתין לה מכתובתה. שבעה דינרין בשבת. רבי יהודה אומר שבעה טרפעיקין. עד מתי הוא פוחת עד כנגד כתובתה. רבי יוסי אומר לעולם הוא פוחת והולך שמא תפול לה ירושה ממקום אחר גובה הימנה. וכן המורד על אשתו. מוסיפין לה על כתובתה שלשה דינרין בשבת. רבי יהודה אומר שלשה טרפעיקין:  
+המשרה את אשתו על ידי שליש. לא יפחות לה משני קבין חטין. או מארבעה קבין שעורים. אמר רבי יוסי. לא פסק לה שעורים אלא רבי ישמעאל שהיה סמוך לאדום. ונותן לה חצי קב קטנית. וחצי לוג שמן. וקב גרוגרות. או מנה דבילה. ואם אין לו. פוסק לעומתן פירות ממקום אחר. ונותן לה מטה מפץ ומחצלת. ונותן לה כפה לראשה. וחגור למתניה. ומנעלים ממועד למועד. וכלים של חמשים זוז משנה לשנה. ואין נותנין לה לא חדשים בימות החמה. ולא שחקים בימות הגשמים. אלא נותן לה כלים של חמשים זוז בימות הגשמים. והיא מתכסה בבלאותיהן בימות החמה. והשחקים שלה:  
+נותן לה מעה כסף לצורכה. ואוכלת עמו מלילי שבת ללילי שבת. ואם אין נותן לה מעה כסף לצורכה. מעשה ידיה שלה. ומה היא עושה לו. משקל חמש סלעים שתי ביהודה. שהן עשר סלעים בגליל. או משקל עשר סלעים ערב ביהודה. שהן עשרים סלעים בגליל. ואם היתה מניקה. פוחתים לה ממעשה ידיה ומוסיפין לה על מזונותיה. במה דברים אמורים בעני שבישראל. אבל במכובד. הכל לפי כבודו:
+
+Chapter 6
+
+מציאת האשה ומעשה ידיה לבעלה. וירושתה. הוא אוכל פירות בחייה. בושתה ופגמה שלה. רבי יהודה בן בתירה אומר. בזמן שבסתר לה שני חלקים ולו אחד. ובזמן שבגלוי לו שני חלקים. ולה אחד. שלו ינתן מיד ושלה ילקח בהן קרקע. והוא אוכל פירות. 
+
+הפוסק מעות לחתנו. ומת חתנו. אמרו חכמים. יכול הוא שיאמר לאחיך הייתי רוצה ליתן. ולך אי אפשי ליתן: 
+
+פסקה להכניס לו אלף דינר. הוא פוסק כנגדן חמשה עשר מנה. וכנגד השום הוא פוסק פחות חומש. שום במנה ושוה מנה אין לו אלא מנה. שום במנה. היא נותנת שלשים ואחד סלע ודינר. ובארבע מאות. היא נותנת חמש מאות. מה שחתן פוסק. הוא פוסק פחות חומש: 
+
+פסקה להכניס לו כספים סלע כסף נעשה ששה דינרים החתן מקבל עליו עשרה דינרין לקופה לכל מנה ומנה. רבן שמעון בן גמליאל אומר הכל כמנהג המדינה: 
+
+המשיא את בתו סתם. לא יפחות לה מחמשים זוז. פסק להכניסה ערומה לא יאמר הבעל כשאכניסה לביתי אכסנה בכסותי. אלא מכסה ועודה בבית אביה. וכן המשיא את היתומה. לא יפחות לה מחמשים זוז. אם יש בכיס. מפרנסין אותה לפי כבודה: 
+
+יתומה שהשיאתה אמה או אחיה מדעתה. וכתבו לה במאה. או בחמשים זוז. יכולה היא משתגדיל להוציא מידן. מה שראוי להנתן לה. רבי יהודה אומר אם השיא את הבת הראשונה. ינתן לשניה כדרך שנתן לראשונה. וחכמים אומרים פעמים שאדם עני והעשיר. או עשיר והעני. אלא שמין את הנכסים ונותנין לה: 
+
+המשליש מעות לבתו. והיא אומרת נאמן בעלי עלי. יעשה השליש מה שהושלש בידו. דברי רבי מאיר. רבי יוסי אומר וכי אינה אלא שדה. והיא רוצה למוכרה. הרי היא מכורה מעכשיו. במה דברים אמורים בגדולה. אבל בקטנה אין מעשה קטנה כלום: 
+
+
+Chapter 7
+
+המדיר את אשתו מליהנות לו עד שלשים יום. יעמיד פרנס. יתר מכן יוציא ויתן כתובה. רבי יהודה אומר. בישראל חדש אחד יקיים. ושנים יוציא ויתן כתובה. ובכהנת שנים יקיים. ושלשה יוציא ויתן כתובה: 
+
+המדיר את אשתו שלא תטעום אחד מכל הפירות. יוציא ויתן כתובה. רבי יהודה אומר בישראל יום אחד יקיים. שנים יוציא. ויתן כתובה. ובכהנת שנים יקיים. שלשה יוציא. ויתן כתובה: 
+
+המדיר את אשתו שלא תתקשט באחד מכל המינין. יוציא ויתן כתובה. רבי יוסי אומר בעניות שלא נתן קצבה. ובעשירות שלשים יום: 
+
+המדיר את אשתו שלא תלך לבית אביה. בזמן שהוא עמה בעיר חדש אחד יקיים. שנים יוציא ויתן כתובה. ובזמן שהוא בעיר אחרת. רגל אחד יקיים. שלשה יוציא ויתן כתובה: 
+
+המדיר את אשתו. שלא תלך לבית האבל. או לבית המשתה. יוציא ויתן כתובה. מפני שנועל בפניה. ואם היה טוען משום דבר אחר. רשאי. אמר לה על מנת שתאמרי לפלוני. מה שאמרת לי. או מה שאמרתי לך. או שתהא ממלא ומערה לאשפה. יוציא ויתן כתובה: 
+
+ואלו יוצאות שלא בכתובה. העוברת על דת משה. ויהודית. ואיזו היא דת משה. מאכילתו שאינו מעושר. ומשמשתו נדה. ולא קוצה לה חלה. ונודרת ואינה מקיימת. ואיזוהי דת יהודית. יוצאה וראשה פרוע. וטווה בשוק. ומדברת עם כל אדם. אבא שאול אומר אף המקללת יולדיו בפניו. רבי טרפון אומר אף הקולנית. ואיזו היא קולנית. לכשהיא מדברת בתוך ביתה. ושכניה שומעין קולה: 
+
+המקדש את האשה על מנת שאין עליה נדרים. ונמצאו עליה נדרים. אינה מקודשת. כנסה סתם ונמצאו עליה נדרים. תצא שלא בכתובה. על מנת שאין בה מומין. ונמצאו בה מומין. אינה מקודשת. כנסה סתם ונמצאו בה מומין. תצא שלא בכתובה. כל המומין הפוסלין בכהנים. פוסלין בנשים: 
+
+היו בה מומין ועודה בבית אביה. האב צריך להביא ראיה שמשנתארסה נולדו בה מומין הללו. ונסתחפה שדהו נכנסה לרשות הבעל. הבעל צריך להביא ראיה. שעד שלא נתארסה היו בה מומין אלו. והיה מקחו מקח טעות. דברי רבי מאיר. וחכמים אומרים. במה דברים אמורים במומין שבסתר. אבל במומין שבגלוי. אינו יכול לטעון. ואם יש מרחץ באותה העיר. אף מומין שבסתר. אינו יכול לטעון. מפני שהוא בודקה בקרובותיו: 
+
+האיש שנולדו בו מומין. אין כופין אותו להוציא. אמר רבן שמעון בן גמליאל. במה דברים אמורים. במומין הקטנים. אבל במומין הגדולים. כופין אותו להוציא: 
+
+ואלו שכופין אותו להוציא מוכה שחין. ובעל פוליפוס. והמקמץ. והמצרף נחושת. והבורסי. בין שהיו בם עד שלא נישאו. ובין משנישאו נולדו. ועל כולן אמר רבי מאיר. אף על פי שהתנה עמה. יכולה היא שתאמר סבורה הייתי שאני יכולה לקבל ועכשיו איני יכולה לקבל. וחכמים אומרים מקבלת היא על כרחה. חוץ ממוכה שחין. מפני שממקתו. מעשה בצידון בבורסי אחד שמת. והיה לו אח בורסי. אמרו חכמים. יכולה היא שתאמר. לאחיך הייתי יכולה לקבל. ולך איני יכולה לקבל: 
+
+
+Chapter 8
+
+האשה שנפלו לה נכסים עד שלא תתארס. מודים בית שמאי ובית הלל שמוכרת ונותנת וקיים. נפלו לה משנתארסה. בית שמאי אומרים תמכור. ובית הלל אומרים לא תמכור. אלו ואלו מודים שאם מכרה ונתנה קיים. אמר רבי יהודה. אמרו לפני רבן גמליאל. הואיל וזכה באשה. לא יזכה בנכסים. אמר להם על החדשים אנו בושין. אלא שאתם מגלגלין עלינו את הישנים. נפלו לה משנישאת. אלו ואלו מודים שאם מכרה ונתנה שהבעל מוציא מיד הלקוחות. עד שלא נישאת. ונישאת. רבן גמליאל אומר אם מכרה ונתנה קיים. אמר רבי חנינא בן עקיבא. אמרו לפני רבן גמליאל. הואיל וזכה באשה. לא יזכה בנכסים. אמר להם על החדשים אנו בושין. אלא שאתם מגלגלים עלינו את הישנים:  
+רבי שמעון חולק בין נכסים לנכסים. נכסים הידועים לבעל לא תמכור. ואם מכרה ונתנה בטל. שאינן ידועים לבעל. לא תמכור. ואם מכרה ונתנה קיים:  
+נפלו לה כספים ילקח בהן קרקע. והוא אוכל פירות. פירות התלושין מן הקרקע. ילקח בהן קרקע. והוא אוכל פירות. והמחוברין בקרקע. אמר רבי מאיר. שמין אותן כמה הן יפין בפירות. וכמה הן יפין בלא פירות. והמותר ילקח בהן קרקע. והוא אוכל פירות. וחכמים אומרים המחוברין לקרקע שלו. והתלושין מן הקרקע שלה. וילקח בהן קרקע. והוא אוכל פירות:  
+רבי שמעון אומר מקום שיפה כחו בכניסתה. הורע כחו ביציאתה. מקום שהורע כחו בכניסתה. יפה כחו ביציאתה. פירות המחוברין לקרקע בכניסתה שלו. וביציאתה שלה. והתלושין מן הקרקע. בכניסתה שלה. וביציאתה שלו:  
+נפלו לה עבדים ושפחות זקנים. ימכרו וילקח בהן קרקע. והוא אוכל פירות. רבן שמעון בן גמליאל אומר לא תמכור. מפני שהן שבח בית אביה. נפלו לה זיתים וגפנים זקנים. ימכרו לעצים. וילקח בהן קרקע. והוא אוכל פירות. רבי יהודה אומר לא תמכור. מפני שהן שבח בית אביה. המוציא הוצאות על נכסי אשתו הוציא הרבה. ואכל קימעא. קימעא ואכל הרבה. מה שהוציא הוציא. ומה שאכל אכל. הוציא ולא אכל. ישבע כמה הוציא ויטול:  
+שומרת יבם שנפלו לה נכסים. מודים בית שמאי ובית הלל שמוכרת. ונותנת. וקיים. מתה. מה יעשו בכתובתה ובנכסים הנכנסין והיוצאין עמה. בית שמאי אומרים. יחלוקו יורשי הבעל עם יורשי האב. ובית הלל אומרים. נכסים בחזקתן. וכתובה בחזקת יורשי הבעל. נכסים הנכנסים והיוצאים עמה. בחזקת יורשי האב:  
+הניח אחיו מעות ילקח בהן קרקע. והוא אוכל פירות. פירות התלושין מן הקרקע. ילקח בהן קרקע. והוא אוכל פירות. המחוברין בקרקע אמר רבי מאיר. שמין אותן כמה הן יפין בפירות. וכמה הן יפין בלא פירות. והמותר ילקח בהן קרקע. והוא אוכל פירות. וחכמים אומרים פירות המחוברים בקרקע שלו התלושין מן הקרקע. כל הקודם זכה בהן. קדם הוא זכה. קדמה היא ילקח בהן קרקע. והוא אוכל פירות. כנסה הרי היא כאשתו לכל דבר. ובלבד שתהא כתובתה על נכסי בעלה הראשון:  
+לא יאמר לה הרי כתובתיך מונחת על השלחן. אלא כל נכסיו. אחראין לכתובה. וכן לא יאמר אדם לאשתו. הרי כתובתיך מונחת על השלחן. אלא כל נכסיו אחראין לכתובתה. גירשה אין לה אלא כתובתה החזירה הרי היא ככל הנשים. ואין לה אלא כתובתה בלבד:  
+
+Chapter 9
+
+הכותב לאשתו דין ודברים אין לי בנכסיך. הרי זה אוכל פירות בחייה. ואם מתה יורשה. אם כן למה כתב לה דין ודברים אין לי בנכסיך. שאם מכרה ונתנה קיים. כתב לה דין ודברים אין לי בנכסיך ובפירותיהן. הרי זה אינו אוכל פירות בחייה. ואם מתה יורשה. רבי יהודה אומר. לעולם אוכל פירי פירות. עד שיכתוב לה דין ודברים אין לי בנכסיך. ובפירותיהן. ובפירי פירותיהן עד עולם. כתב לה דין ודברים אין לי בנכסיך. ובפירותיהן. ובפירי פירותיהן בחייך. ובמותך. אינו אוכל פירות בחייה. ואם מתה אינו יורשה. רבן שמעון בן גמליאל אומר אם מתה יירשנה. מפני שהתנה על מה שכתוב בתורה. וכל המתנה על מה שכתוב בתורה. תנאו בטל: 
+
+מי שמת והניח אשה. ובעל חוב ויורשין. והיה לו פקדון או מלוה ביד אחרים רבי טרפון אומר. ינתנו לכושל שבהן. רבי עקיבא אומר אין מרחמין בדין אלא ינתנו ליורשין. שכולן צריכין שבועה ואין היורשין צריכין שבועה: 
+
+הניח פירות תלושין מן הקרקע. כל הקודם זכה בהן. זכתה אשה יותר מכתובתה. ובעל חוב יותר על חובו. המותר. רבי טרפון אומר ינתנו לכושל שבהן. רבי עקיבא אומר אין מרחמין בדין. אלא ינתנו ליורשים. שכולם צריכין שבועה. ואין היורשים צריכין שבועה: 
+
+המושיב את אשתו חנונית. או שמינה אפוטרופא. הרי זה משביעה כל זמן שירצה. רבי אליעזר אומר אפילו על פלכה. ועל עיסתה: 
+
+כתב לה נדר ושבועה אין לי עליך. אין יכול להשביעה. אבל משביע הוא את יורשיה ואת הבאים ברשותה. נדר ושבועה אין לי עליך ועל יורשיך. ועל הבאים ברשותיך. אינו יכול להשביעה לא היא. ולא יורשיה. ולא את הבאים ברשותה. אבל יורשיו משביעין אותה. ואת יורשיה. ואת הבאים ברשותה. נדר ושבועה אין לי. ולא ליורשי. ולא לבאים ברשותי. עליך. ועל יורשיך. ועל הבאים ברשותיך. אינו יכול להשביעה. לא הוא. ולא יורשיו. ולא הבאים ברשותו לא אותה. ולא יורשיה. ולא הבאין ברשותה: 
+
+הלכה מקבר בעלה לבית אביה. או שחזרה לבית חמיה. ולא נעשית אפוטרופא אין היורשין משביעין אותה. ואם נעשית אפוטרופא היורשין משביעין אותה על העתיד לבא. ואין משביעין אותה על מה שעבר: 
+
+הפוגמת כתובתה לא תפרע אלא בשבועה. עד אחד מעידה שהיא פרועה. לא תפרע אלא בשבועה. מנכסי יתומים. ומנכסים משועבדין. ושלא בפניו לא תפרע אלא בשבועה: 
+
+הפוגמת כתובתה. כיצד. היתה כתובתה אלף זוז ואמר לה התקבלת כתובתיך. והיא אומרת לא התקבלתי אלא מנה. לא תפרע אלא בשבועה. עד אחד מעידה שהיא פרועה כיצד. היתה כתובתה אלף זוז. ואמר לה התקבלת כתובתיך. והיא אומרת לא התקבלתי. ועד אחד מעידה שהיא פרועה. לא תפרע אלא בשבועה. מנכסים משועבדים. כיצד. מכר נכסיו לאחרים. והיא נפרעת מן הלקוחות. לא תפרע אלא בשבועה. מנכסי יתומים. כיצד. מת והניח נכסיו ליתומים. והיא נפרעת מן היתומים. לא תפרע אלא בשבועה. ושלא בפניו. כיצד. הלך לו למדינת הים. והיא נפרעת שלא בפניו. אינה נפרעת אלא בשבועה. רבי שמעון אומר כל זמן שהיא תובעת כתובתה היורשין משביעין אותה. ואם אינה תובעת כתובתה. אין היורשין משביעין אותה: 
+
+הוציאה גט. ואין עמו כתובה. גובה כתובתה. כתובה. ואין עמה גט. היא אומרת אבד גטי. והוא אומר אבד שוברי. וכן בעל חוב שהוציא שטר חוב. ואין עמו פרוזבול. הרי אלו לא יפרעו. רבן שמעון בן גמליאל אומר מן הסכנה ואילך. אשה גובה כתובתה. שלא בגט. ובעל חוב גובה שלא בפרוזבול. שני. גטין. ושתי כתובות. גובה שתי כתובות. שתי כתובות וגט אחד. או כתובה ושני גטין. או כתובה וגט ומיתה. אינה גובה אלא כתובה אחת. שהמגרש את אשתו והחזירה על מנת כתובה הראשונה מחזירה. קטן שהשיאו אביו. כתובתה קיימת. שעל מנת כן קיימה. גר שנתגייר ואשתו עמו. כתובתה קיימת. שעל מנת כן קיימה: 
+
+
+Chapter 10
+
+מי שהיה נשוי שתי נשים ומת. הראשונה קודמת לשניה. ויורשי הראשונה. קודמים ליורשי שניה. נשא את הראשונה ומתה. נשא שניה ומת הוא. שניה ויורשיה קודמים ליורשי הראשונה: 
+
+מי שהיה נשוי שתי נשים ומתו. ואחר כך מת הוא. ויתומים מבקשים כתובת אמן ואין שם אלא שתי כתובות חולקין בשוה. היה שם מותר דינר. אלו נוטלין כתובת אמן. ואלו נוטלין כתובת אמן. אם אמרו יתומים. אנחנו מעלים על נכסי אבינו יתר דינר. כדי שיטלו כתובת אמן אין שומעין להן. אלא שמין את הנכסים בבית דין: 
+
+היו שם נכסים בראוי. אינן כבמוחזק. רבי שמעון אומר. אפילו יש שם נכסים שאין להם אחריות. אינו כלום. עד שיהיו שם נכסים שיש להן אחריות יותר על שתי הכתובות דינר: 
+
+מי שהיה נשוי שלש נשים ומת. כתובתה של זו מנה. ושל זו מאתים. ושל זו שלש מאות. ואין שם אלא מנה חולקות בשוה. היו שם מאתים. של מנה נוטלת חמשים. של מאתים ושל שלש מאות. שלשה שלשה של זהב. היו שם שלש מאות. של מנה נוטלת חמשים. ושל מאתים מנה. ושל שלש מאות ששה של זהב וכן שלשה שהטילו לכיס. פיחתו או הותירו. כך הן חולקין: 
+
+מי שהיה נשוי ארבע נשים. ומת. הראשונה קודמת לשניה ושניה לשלישית ושלישית לרביעית. הראשונה נשבעת לשניה. ושניה לשלישית. ושלישית לרביעית. והרביעית נפרעת שלא בשבועה. בן ננס אומר וכי מפני שהיא אחרונה נשכרה. אף היא לא תפרע אלא בשבועה. היו יוצאות כולן ביום אחד כל הקודמת לחברתה אפילו שעה אחת זכתה. וכך היו כותבין בירושלים שעות. היו כולן יוצאות בשעה אחת. ואין שם אלא מנה חולקות בשוה: 
+
+מי שהיה נשוי שתי נשים ומכר את שדהו. וכתבה ראשונה ללוקח. דין ודברים אין לי עמך. השניה מוציאה מהלוקח. וראשונה מן השניה והלוקח מן הראשונה וחוזרות חלילה עד שיעשו פשרה ביניהם. וכן בעל חוב וכן אשה בעלת חוב: 
+
+
+Chapter 11
+
+אלמנה נזונת מנכסי יתומים מעשה ידיה שלהן ואין חייבין בקבורתה יורשיה יורשי כתובתה. חייבין בקבורתה:  
+אלמנה בין מן הארוסין. בין מן הנשואין. מוכרת שלא בבית דין. רבי שמעון אומר. מן הנשואין. מוכרת שלא בבית דין. מן הארוסין. לא תמכור אלא בבית דין. מפני שאין לה מזונות. וכל שאין לה מזונות לא תמכור אלא בבית דין:  
+מכרה כתובתה או מקצתה. משכנה כתובתה. או מקצתה. נתנה כתובתה לאחר או מקצתה. לא תמכור את השאר אלא בבית דין. וחכמים אומרים מוכרת היא אפילו ארבעה וחמשה פעמים. ומוכרת למזונות שלא בבית דין. וכותבת למזונות מכרתי. וגרושה לא תמכור אלא בבית דין:  
+אלמנה שהיתה כתובתה מאתים. ומכרה שוה מנה במאתים. או שוה מאתים במנה. נתקבלה כתובתה. היתה כתובתה מנה. ומכרה שוה מנה ודינר במנה. מכרה בטל. אפילו היא אומרת אחזיר דינר ליורשין מכרה בטל. רבן שמעון בן גמליאל אומר. לעולם מכרה קיים. עד שתהא שם כדי שתשייר. בשדה בת תשעה קבים. ובגינה בת חצי קב. וכדברי רבי עקיבא בית רובע. היתה כתובתה ארבע מאות זוז. ומכרה לזה במנה. ולזה במנה. ולאחרון יפה מנה ודינר. במנה. של אחרון בטל. ושל כולן מכרן קיים:  
+שום הדיינין שפיחתו שתות. או הוסיפו שתות. מכרן בטל. רבן שמעון בן גמליאל אומר מכרן קיים. אם כן מה כח בית דין יפה. אבל אם עשו אגרת בקורת אפילו מכרו שוה מנה במאתים. או שוה מאתים במנה מכרן קיים:  
+הממאנת. השניה. והאילונית. אין להם כתובה. ולא פירות. ולא מזונות. ולא בלאות. ואם מתחלה נשאה לשם אילונית יש לה כתובה. אלמנה לכהן גדול. גרושה וחלוצה לכהן הדיוט. ממזרת ונתינה לישראל. בת ישראל לנתין ולממזר. יש לה כתובה:  
+
+Chapter 12
+
+הנושא את האשה ופסקה עמו כדי שיזון את בתה חמש שנים. חייב לזונה חמש שנים. נשאת לאחר ופסקה עמו. כדי שיזון את בתה חמש שנים. חייב לזונה חמש שנים. לא יאמר הראשון לכשתבא אצלי אזונה. אלא מוליך לה מזונותיה למקום. שהיא אמה. וכן לא יאמרו שניהם הרי אנו זנין אותה כאחד אלא אחד זנה. ואחד נותן לה דמי מזונות: 
+
+נישאת. הבעל נותן לה מזונות. והן נותנין לה דמי מזונות. מתו. בנותיהן ניזונות מנכסים בני חורין. והיא ניזונת מנכסים משועבדים. מפני שהיא כבעלת חוב. הפקחים היו כותבים. על מנת שאזון את בתך חמש שנים. כל זמן שאת עמי: 
+
+אלמנה שאמרה אי אפשי לזוז מבית בעלי. אין היורשין יכולין לומר לה. לכי לבית אביך. ואנו זנין אותך. אלא זנין אותה בבית בעלה. נותנין לה מדור לפי כבודה. אמרה אי אפשי לזוז מבית אבא. יכולים היורשים לומר לה. אם את אצלנו. יש ליך מזונות. ואם אין את אצלינו. אין ליך מזונות. אם היתה טוענת מפני שהיא ילדה. והן ילדים. זנין אותה והיא בבית אביה: 
+
+כל זמן שהיא בבית אביה. גובה כתובתה לעולם. כל זמן שהיא בבית בעלה גובה כתובתה עד עשרים וחמש שנים. שיש בעשרים וחמש שנים שתעשה טובה כנגד כתובתה. דברי רבי מאיר שאמר משום רבן שמעון בן גמליאל. וחכמים אומרים כל זמן שהיא בבית בעלה. גובה כתובתה לעולם כל זמן שהיא בבית אביה. גובה כתובתה עד עשרים וחמש שנים. מתה יורשיה מזכירין כתובתה. עד עשרים וחמש שנים: 
+
+
+Chapter 13
+
+שני דייני גזירות היו בירושלם. אדמון וחנן בן אבישלום. חנן אומר שני דברים. אדמון אומר שבעה. מי שהלך למדינת הים ואשתו תובעת מזונות חנן אומר תשבע בסוף. ולא תשבע בתחלה. נחלקו עליו בני כהנים גדולים. ואמרו תשבע בתחלה ובסוף. אמר רבי דוסא בן הרכינס כדבריהם. אמר רבן יוחנן בן זכאי. יפה אמר חנן לא תשבע אלא בסוף:  
+מי שהלך למדינת הים. ועמד אחד ופרנס את אשתו. חנן אומר איבד את מעותיו נחלקו עליו בני כהנים גדולים. ואמרו ישבע כמה הוציא ויטול. אמר רבי דוסא בן הרכינס כדבריהם. אמר רבן יוחנן בן זכאי. יפה אמר חנן. הניח מעותיו על קרן הצבי:  
+אדמון אומר שבעה. מי שמת והניח בנים ובנות. בזמן שהנכסים מרובין. הבנים יורשים. והבנות ניזונות. ובנכסים מועטים. הבנות יזונו. והבנים יחזרו על הפתחים. אדמון אומר. בשביל שאני זכר הפסדתי. אמר רבן גמליאל רואה אני את דברי אדמון:  
+הטוען את חברו כדי שמן. והודה בקנקנים. אדמון אומר. הואיל והודה במקצת הטענה ישבע. וחכמים אומרים. אין זו הודאה ממין הטענה. אמר רבן גמליאל רואה אני את דברי אדמון:  
+הפוסק מעות לחתנו. ופשט לו את הרגל. תשב עד שילבין ראשה. אדמון אומר יכולה היא שתאמר. אילו אני פסקתי לעצמי. אשב עד שילבין ראשי. עכשיו שאבא פסק עלי. מה אני יכולה לעשות. או כנוס. או פטור. אמר רבן גמליאל רואה אני את דברי אדמון:  
+העורר על השדה. והוא חתום עליה בעד. אדמון אומר יכול הוא שיאמר. השני נוח לי. והראשון קשה הימנו. וחכמים אומרים איבד את זכותו. עשאה סימן לאחר. איבד את זכותו:  
+מי שהלך למדינת הים ואבדה דרך שדהו. אדמון אומר. ילך בקצרה. וחכמים אומרים יקנה לו דרך במאה מנה. או יפרח באויר:  
+המוציא שטר חוב על חברו. והלה הוציא שמכר לו את השדה. אדמון אומר יכול הוא שיאמר. אילו הייתי חייב לך. היה לך להפרע את שלך כשמכרת לי את השדה. וחכמים אומרים זה היה פקח. שמכר לו את הקרקע. מפני שהוא יכול למשכנו:  
+שנים שהוציאו שטר חוב זה על זה אדמון אומר. אילו הייתי חייב לך. כיצד אתה לוה ממני. וחכמים אומרים זה גובה שטר חובו. וזה גובה שטר חובו:  
+שלש ארצות לנשואין. יהודה. ועבר הירדן. והגליל. אין מוציאין מעיר לעיר. ומכרך לכרך. אבל באותה הארץ. מוציאין מעיר לעיר. ומכרך לכרך. אבל לא מעיר לכרך. ולא מכרך לעיר. מוציאין מנוה הרעה. לנוה היפה. אבל לא מנוה היפה. לנוה הרעה. רבן שמעון בן גמליאל אומר. אף לא מנוה רעה. לנוה יפה. מפני שהנוה היפה בודק:  
+הכל מעלין לארץ ישראל. ואין הכל מוציאין. הכל מעלין לירושלם. ואין הכל מוציאין. אחד האנשים. ואחד הנשים (נוסח אחר ואחד עבדים) נשא אשה בארץ ישראל וגירשה בארץ ישראל. נותן לה ממעות ארץ ישראל. נשא אשה בארץ ישראל. וגירשה בקפוטקיא. נותן לה ממעות ארץ ישראל. נשא אשה בקפוטקיא. וגירשה בארץ ישראל. נותן לה ממעות ארץ ישראל. רבן שמעון בן גמליאל אומר. נותן לה ממעות קפוטקיא. נשא אשה בקפוטקיא. וגירשה בקפוטקיא. נותן לה ממעות קפוטקיא:   
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Ketubot/Hebrew/Torat Emet 357.txt b/txt/Mishnah/Seder Nashim/Mishnah Ketubot/Hebrew/Torat Emet 357.txt
new file mode 100644
index 0000000000000000000000000000000000000000..75a32f836f330a6ea224c0e967d36575a17181ec
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Ketubot/Hebrew/Torat Emet 357.txt	
@@ -0,0 +1,261 @@
+Mishnah Ketubot
+משנה כתובות
+Torat Emet 357
+http://www.toratemetfreeware.com/index.html?downloads
+
+משנה כתובות
+
+
+
+Chapter 1
+
+בְּתוּלָה נִשֵּׂאת לַיּוֹם הָרְבִיעִי, וְאַלְמָנָה לַיּוֹם הַחֲמִישִׁי. שֶׁפַּעֲמַיִם בַּשַּׁבָּת בָּתֵּי דִינִין יוֹשְׁבִין בָּעֲיָרוֹת, בַּיּוֹם הַשֵּׁנִי וּבַיּוֹם הַחֲמִישִׁי, שֶׁאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים, הָיָה מַשְׁכִּים לְבֵית דִּין: 
+
+בְּתוּלָה, כְּתֻבָּתָהּ מָאתַיִם. וְאַלְמָנָה, מָנֶה. בְּתוּלָה אַלְמָנָה, גְּרוּשָׁה, וַחֲלוּצָה, מִן הָאֵרוּסִין, כְּתֻבָּתָן מָאתַיִם, וְיֵשׁ לָהֶן טַעֲנַת בְּתוּלִים. הַגִּיּוֹרֶת, וְהַשְּׁבוּיָה, וְהַשִּׁפְחָה שֶׁנִּפְדּוּ וְשֶׁנִּתְגַּיְּרוּ, וְשֶׁנִּשְׁתַּחְרְרוּ, פְּחוּתוֹת מִבְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד, כְּתֻבָּתָן מָאתַיִם, וְיֵשׁ לָהֶן טַעֲנַת בְּתוּלִים: 
+
+הַגָּדוֹל שֶׁבָּא עַל הַקְּטַנָּה, וְקָטָן שֶׁבָּא עַל הַגְּדוֹלָה, וּמֻכַּת עֵץ, כְּתֻבָּתָן מָאתַיִם, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מֻכַּת עֵץ, כְּתֻבָּתָהּ מָנֶה: 
+
+בְּתוּלָה אַלְמָנָה, גְּרוּשָׁה, וַחֲלוּצָה, מִן הַנִּשּׂוּאִין, כְּתֻבָּתָהּ מָנֶה, וְאֵין לָהֶן טַעֲנַת בְּתוּלִים. הַגִּיּוֹרֶת, וְהַשְּׁבוּיָה, וְהַשִּׁפְחָה, שֶׁנִּפְדּוּ, וְשֶׁנִּתְגַּיְּרוּ, וְשֶׁנִּשְׁתַּחְרְרוּ, יְתֵרוֹת עַל בְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד, כְּתֻבָּתָן מָנֶה, וְאֵין לָהֶן טַעֲנַת בְּתוּלִין: 
+
+הָאוֹכֵל אֵצֶל חָמִיו בִּיהוּדָה שֶׁלֹּא בְעֵדִים, אֵינוֹ יָכוֹל לִטְעֹן טַעֲנַת בְּתוּלִים, מִפְּנֵי שֶׁמִּתְיַחֵד עִמָּהּ. אַחַת אַלְמְנַת יִשְׂרָאֵל וְאַחַת אַלְמְנַת כֹּהֵן, כְּתֻבָּתָן מָנֶה. בֵּית דִּין שֶׁל כֹּהֲנִים הָיוּ גוֹבִין לַבְּתוּלָה אַרְבַּע מֵאוֹת זוּז, וְלֹא מִחוּ בְיָדָם חֲכָמִים: 
+
+הַנּוֹשֵׂא אֶת הָאִשָּׁה וְלֹא מָצָא לָהּ בְּתוּלִים, הִיא אוֹמֶרֶת, מִשֶּׁאֵרַסְתַּנִי נֶאֱנַסְתִּי, וְנִסְתַּחֲפָה שָׂדֶךָ. וְהַלָּה אוֹמֵר, לֹא כִי, אֶלָּא עַד שֶׁלֹּא אֵרַסְתִּיךְ, וְהָיָה מִקָּחִי מֶקַּח טָעוּת. רַבָּן גַּמְלִיאֵל וְרַבִּי אֱלִיעֶזֶר אוֹמְרִים, נֶאֱמֶנֶת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לֹא מִפִּיהָ אָנוּ חַיִּין, אֶלָּא הֲרֵי זוֹ בְחֶזְקַת בְּעוּלָה עַד שֶׁלֹּא תִתְאָרֵס, וְהִטְעַתּוּ, עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ: 
+
+הִיא אוֹמֶרֶת מֻכַּת עֵץ אָנִי, וְהוּא אוֹמֵר, לֹא כִי, אֶלָּא דְרוּסַת אִישׁ אָתְּ, רַבָּן גַּמְלִיאֵל וְרַבִּי אֱלִיעֶזֶר אוֹמְרִים, נֶאֱמֶנֶת. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר, לֹא מִפִּיהָ אָנוּ חַיִּין, אֶלָּא הֲרֵי זוֹ בְחֶזְקַת דְּרוּסַת אִישׁ, עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ: 
+
+רָאוּהָ מְדַבֶּרֶת עִם אֶחָד בַּשּׁוּק, אָמְרוּ לָהּ מַה טִּיבוֹ שֶׁל זֶה. אִישׁ פְּלוֹנִי וְכֹהֵן הוּא. רַבָּן גַּמְלִיאֵל וְרַבִּי אֱלִיעֶזֶר אוֹמְרִים, נֶאֱמֶנֶת. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר, לֹא מִפִּיהָ אָנוּ חַיִּין, אֶלָּא הֲרֵי זוֹ בְחֶזְקַת בְּעוּלָה לְנָתִין וּלְמַמְזֵר, עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ: 
+
+הָיְתָה מְעֻבֶּרֶת, וְאָמְרוּ לָהּ מַה טִּיבוֹ שֶׁל עֻבָּר זֶה. מֵאִישׁ פְּלוֹנִי וְכֹהֵן הוּא. רַבָּן גַּמְלִיאֵל וְרַבִּי אֱלִיעֶזֶר אוֹמְרִים, נֶאֱמֶנֶת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לֹא מִפִּיהָ אָנוּ חַיִּין, אֶלָּא הֲרֵי זוֹ בְחֶזְקַת מְעֻבֶּרֶת לְנָתִין וּלְמַמְזֵר, עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ: 
+
+אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה בְתִינוֹקֶת שֶׁיָּרְדָה לְמַלֹּאת מַיִם מִן הָעַיִן, וְנֶאֱנְסָה. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, אִם רֹב אַנְשֵׁי הָעִיר מַשִּׂיאִין לַכְּהֻנָּה, הֲרֵי זוֹ תִנָּשֵׂא לַכְּהֻנָּה: 
+
+
+Chapter 2
+
+הָאִשָּׁה שֶׁנִּתְאַרְמְלָה אוֹ שֶׁנִּתְגָּרְשָׁה, הִיא אוֹמֶרֶת בְּתוּלָה נְשָׂאתַנִי, וְהוּא אוֹמֵר, לֹא כִי אֶלָּא אַלְמָנָה נְשָׂאתִיךְ, אִם יֵשׁ עֵדִים שֶׁיָּצָאת בְּהִנּוּמָא וְרֹאשָׁהּ פָּרוּעַ, כְּתֻבָּתָהּ מָאתָיִם. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, אַף חִלּוּק קְלָיוֹת רְאָיָה: 
+
+וּמוֹדֶה רַבִּי יְהוֹשֻׁעַ בְּאוֹמֵר לַחֲבֵרוֹ שָׂדֶה זוֹ שֶׁל אָבִיךָ הָיְתָה וּלְקַחְתִּיהָ הֵימֶנּוּ, שֶׁהוּא נֶאֱמָן, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. וְאִם יֵשׁ עֵדִים שֶׁהִיא שֶׁל אָבִיו וְהוּא אוֹמֵר לְקַחְתִּיהָ הֵימֶנּוּ, אֵינוֹ נֶאֱמָן: 
+
+הָעֵדִים שֶׁאָמְרוּ כְּתַב יָדֵינוּ הוּא זֶה, אֲבָל אֲנוּסִים הָיִינוּ, קְטַנִּים הָיִינוּ, פְּסוּלֵי עֵדוּת הָיִינוּ, הֲרֵי אֵלּוּ נֶאֱמָנִים. וְאִם יֵשׁ עֵדִים שֶׁהוּא כְתַב יָדָם אוֹ שֶׁהָיָה כְתַב יָדָם יוֹצֵא מִמָּקוֹם אַחֵר, אֵינָן נֶאֱמָנִין: 
+
+זֶה אוֹמֵר זֶה כְתַב יָדִי וְזֶה כְתַב יָדוֹ שֶׁל חֲבֵרִי, וְזֶה אוֹמֵר זֶה כְתַב יָדִי וְזֶה כְתַב יָדוֹ שֶׁל חֲבֵרִי, הֲרֵי אֵלּוּ נֶאֱמָנִין. זֶה אוֹמֵר זֶה כְתַב יָדִי וְזֶה אוֹמֵר זֶה כְתַב יָדִי, צְרִיכִים לְצָרֵף עִמָּהֶם אַחֵר, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים, אֵינָן צְרִיכִין לְצָרֵף עִמָּהֶם אַחֵר, אֶלָּא נֶאֱמָן אָדָם לוֹמַר זֶה כְתַב יָדִי: 
+
+הָאִשָּׁה שֶׁאָמְרָה אֵשֶׁת אִישׁ הָיִיתִי וּגְרוּשָׁה אָנִי, נֶאֱמֶנֶת, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. וְאִם יֵשׁ עֵדִים שֶׁהָיְתָה אֵשֶׁת אִישׁ וְהִיא אוֹמֶרֶת גְּרוּשָׁה אָנִי, אֵינָהּ נֶאֱמֶנֶת. אָמְרָה נִשְׁבֵּיתִי וּטְהוֹרָה אָנִי, נֶאֱמֶנֶת, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. וְאִם יֵשׁ עֵדִים שֶׁנִּשְׁבֵּית וְהִיא אוֹמֶרֶת טְהוֹרָה אָנִי, אֵינָהּ נֶאֱמֶנֶת. וְאִם מִשֶּׁנִּשֵּׂאת בָּאוּ עֵדִים, הֲרֵי זוֹ לֹא תֵצֵא: 
+
+שְׁתֵּי נָשִׁים שֶׁנִּשְׁבּוּ, זֹאת אוֹמֶרֶת נִשְׁבֵּיתִי וּטְהוֹרָה אָנִי, וְזֹאת אוֹמֶרֶת נִשְׁבֵּיתִי וּטְהוֹרָה אָנִי, אֵינָן נֶאֱמָנוֹת. וּבִזְמַן שֶׁהֵן מְעִידוֹת זוֹ אֶת זוֹ, הֲרֵי אֵלּוּ נֶאֱמָנוֹת: 
+
+וְכֵן שְׁנֵי אֲנָשִׁים, זֶה אוֹמֵר כֹּהֵן אָנִי וְזֶה אוֹמֵר כֹּהֵן אָנִי, אֵינָן נֶאֱמָנִין. וּבִזְמַן שֶׁהֵן מְעִידִין זֶה אֶת זֶה, הֲרֵי אֵלּוּ נֶאֱמָנִין: 
+
+רַבִּי יְהוּדָה אוֹמֵר, אֵין מַעֲלִין לַכְּהֻנָּה עַל פִּי עֵד אֶחָד. אָמַר רַבִּי אֶלְעָזָר, אֵימָתַי, בִּמְקוֹם שֶׁיֵּשׁ עוֹרְרִין. אֲבָל בִּמְקוֹם שֶׁאֵין עוֹרְרִין, מַעֲלִין לַכְּהֻנָּה עַל פִּי עֵד אֶחָד. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן הַסְּגָן, מַעֲלִין לַכְּהֻנָּה עַל פִּי עֵד אֶחָד: 
+
+הָאִשָּׁה שֶׁנֶּחְבְּשָׁה בִידֵי גוֹיִם עַל יְדֵי מָמוֹן, מֻתֶּרֶת לְבַעְלָהּ. עַל יְדֵי נְפָשׁוֹת, אֲסוּרָה לְבַעְלָהּ. עִיר שֶׁכְּבָשָׁהּ כַּרְכּוֹם, כָּל כֹּהֲנוֹת שֶׁנִּמְצְאוּ בְתוֹכָהּ, פְּסוּלוֹת. וְאִם יֵשׁ לָהֶן עֵדִים, אֲפִלּוּ עֶבֶד, אֲפִלּוּ שִׁפְחָה, הֲרֵי אֵלּוּ נֶאֱמָנִין. וְאֵין נֶאֱמָן אָדָם עַל יְדֵי עַצְמוֹ. אָמַר רַבִּי זְכַרְיָה בֶן הַקַּצָּב, הַמָּעוֹן הַזֶּה, לֹא זָזָה יָדָהּ מִתּוֹךְ יָדִי מִשָּׁעָה שֶׁנִּכְנְסוּ גוֹיִם לִירוּשָׁלַיִם וְעַד שֶׁיָּצָאוּ. אָמְרוּ לוֹ, אֵין אָדָם מֵעִיד עַל יְדֵי עַצְמוֹ: 
+
+וְאֵלוּ נֶאֱמָנִין לְהָעִיד בְּגָדְלָן מָה שֶׁרָאוּ בְקָטְנָן. נֶאֱמָן אָדָם לוֹמַר, זֶה כְתַב יָדוֹ שֶׁל אַבָּא, וְזֶה כְתַב יָדוֹ שֶׁל רַבִּי, וְזֶה כְתַב יָדוֹ שֶׁל אָחִי. זָכוּר הָיִיתִי בִפְלוֹנִית שֶׁיָּצְתָה בְהִנּוּמָא, וְרֹאשָׁהּ פָּרוּעַ. וְשֶׁהָיָה אִישׁ פְּלוֹנִי יוֹצֵא מִבֵּית הַסֵּפֶר לִטְבֹּל לֶאֱכֹל בַּתְּרוּמָה. וְשֶׁהָיָה חוֹלֵק עִמָּנוּ עַל הַגֹּרֶן. וְהַמָּקוֹם הַזֶּה בֵּית הַפְּרָס. וְעַד כָּאן הָיִינוּ בָאִין בְּשַׁבָּת. אֲבָל אֵין אָדָם נֶאֱמָן לוֹמַר, דֶּרֶךְ הָיָה לִפְלוֹנִי בַמָּקוֹם הַזֶּה, מַעֲמָד וּמִסְפֵּד הָיָה לִפְלוֹנִי בַמָּקוֹם הַזֶּה: 
+
+
+Chapter 3
+
+אֵלּוּ נְעָרוֹת שֶׁיֵּשׁ לָהֶן קְנָס. הַבָּא עַל הַמַּמְזֶרֶת, וְעַל הַנְּתִינָה, וְעַל הַכּוּתִית. הַבָּא עַל הַגִּיּוֹרֶת, וְעַל הַשְּׁבוּיָה, וְעַל הַשִּׁפְחָה, שֶׁנִּפְדּוּ וְשֶׁנִּתְגַּיְּרוּ וְשֶׁנִּשְׁתַּחְרְרוּ פְּחוּתוֹת מִבְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. הַבָּא עַל אֲחוֹתוֹ, וְעַל אֲחוֹת אָבִיו, וְעַל אֲחוֹת אִמּוֹ, וְעַל אֲחוֹת אִשְׁתּוֹ, וְעַל אֵשֶׁת אָחִיו, וְעַל אֵשֶׁת אֲחִי אָבִיו, וְעַל הַנִּדָּה, יֵשׁ לָהֶן קְנָס. אַף עַל פִּי שֶׁהֵן בְּהִכָּרֵת, אֵין בָּהֶן מִיתַת בֵּית דִּין: 
+
+וְאֵלּוּ שֶׁאֵין לָהֶן קְנָס, הַבָּא עַל הַגִּיּוֹרֶת וְעַל הַשְּׁבוּיָה וְעַל הַשִּׁפְחָה שֶׁנִּפְדּוּ וְשֶׁנִּתְגַּיְּרוּ וְשֶׁנִּשְׁתַּחְרְרוּ יְתֵרוֹת עַל בְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. רַבִּי יְהוּדָה אוֹמֵר, שְׁבוּיָה שֶׁנִּפְדֵּית, הֲרֵי הִיא בִקְדֻשָּׁתָהּ, אַף עַל פִּי שֶׁגְּדוֹלָה. הַבָּא עַל בִּתּוֹ, עַל בַּת בִּתּוֹ, עַל בַּת בְּנוֹ, עַל בַּת אִשְׁתּוֹ, עַל בַּת בְּנָהּ, עַל בַּת בִּתָּהּ, אֵין לָהֶן קְנָס, מִפְּנֵי שֶׁמִּתְחַיֵּב בְּנַפְשׁוֹ, שֶׁמִּיתָתוֹ בִידֵי בֵית דִּין. וְכָל הַמִּתְחַיֵּב בְּנַפְשׁוֹ, אֵין מְשַׁלֵּם מָמוֹן, שֶׁנֶּאֱמַר (שמות כא) וְלֹא יִהְיֶה אָסוֹן עָנוֹשׁ יֵעָנֵשׁ: 
+
+נַעֲרָה שֶׁנִּתְאָרְסָה וְנִתְגָּרְשָׁה, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, אֵין לָהּ קְנָס. רַבִּי עֲקִיבָא אוֹמֵר, יֶשׁ לָהּ קְנָס, וּקְנָסָהּ לְעַצְמָהּ: 
+
+הַמְפַתֶּה נוֹתֵן שְׁלֹשָׁה דְבָרִים, וְהָאוֹנֵס אַרְבָּעָה. הַמְפַתֶּה נוֹתֵן בֹּשֶׁת וּפְגָם וּקְנָס. מוֹסִיף עָלָיו אוֹנֵס, שֶׁנּוֹתֵן אֶת הַצַּעַר. מַה בֵּין אוֹנֵס לִמְפַתֶּה. הָאוֹנֵס נוֹתֵן אֶת הַצַּעַר, וְהַמְפַתֶּה אֵינוֹ נוֹתֵן אֶת הַצַּעַר. הָאוֹנֵס נוֹתֵן מִיָּד, וְהַמְפַתֶּה לִכְשֶׁיּוֹצִיא. הָאוֹנֵס שׁוֹתֶה בַעֲצִיצוֹ, וְהַמְפַתֶּה אִם רָצָה לְהוֹצִיא, מוֹצִיא: 
+
+כֵּיצַד שׁוֹתֶה בַעֲצִיצוֹ, אֲפִלּוּ הִיא חִגֶּרֶת, אֲפִלּוּ הִיא סוּמָא, וַאֲפִלּוּ הָיְתָה מֻכַּת שְׁחִין. נִמְצָא בָהּ דְּבַר עֶרְוָה, אוֹ שֶׁאֵינָהּ רְאוּיָה לָבֹא בְיִשְׂרָאֵל, אֵינוֹ רַשַּׁאי לְקַיְּמָהּ, שֶׁנֶּאֱמַר, (דברים כב) וְלוֹ תִהְיֶה לְאִשָּׁה, אִשָּׁה הָרְאוּיָה לוֹ: 
+
+יְתוֹמָה שֶׁנִּתְאָרְסָה וְנִתְגָּרְשָׁה, רַבִּי אֶלְעָזָר אוֹמֵר, הַמְפַתֶּה פָטוּר, וְהָאוֹנֵס חַיָּב: 
+
+אֵיזוֹהִי בֹשֶׁת, הַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ. פְּגָם, רוֹאִין אוֹתָהּ כְּאִלּוּ הִיא שִׁפְחָה נִמְכֶּרֶת, כַּמָּה הָיְתָה יָפָה וְכַמָּה הִיא יָפָה. קְנָס, שָׁוֶה בְכָל אָדָם. וְכֹל שֶׁיֶּשׁ לוֹ קִצְבָּה מִן הַתּוֹרָה, שָׁוֶה בְכָל אָדָם: 
+
+כָּל מָקוֹם שֶׁיֵּשׁ מֶכֶר, אֵין קְנָס. וְכָל מָקוֹם שֶׁיֵּשׁ קְנָס, אֵין מֶכֶר. קְטַנָּה יֶשׁ לָהּ מֶכֶר וְאֵין לָהּ קְנָס. נַעֲרָה יֶשׁ לָהּ קְנָס וְאֵין לָהּ מֶכֶר. הַבּוֹגֶרֶת אֵין לָהּ לֹא מֶכֶר וְלֹא קְנָס: 
+
+הָאוֹמֵר פִּתִּיתִי אֶת בִּתּוֹ שֶׁל פְּלוֹנִי, מְשַׁלֵּם בֹּשֶׁת וּפְגָם עַל פִּי עַצְמוֹ, וְאֵינוֹ מְשַׁלֵּם קְנָס. הָאוֹמֵר גָּנַבְתִּי וְטָבַחְתִּי וּמָכָרְתִּי, מְשַׁלֵּם אֶת הַקֶּרֶן עַל פִּי עַצְמוֹ, וְאֵינוֹ מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל וְתַשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. הֵמִית שׁוֹרִי אֶת פְּלוֹנִי אוֹ שׁוֹרוֹ שֶׁל פְּלוֹנִי, הֲרֵי זֶה מְשַׁלֵּם עַל פִּי עַצְמוֹ. הֵמִית שׁוֹרִי עַבְדּוֹ שֶׁל פְּלוֹנִי, אֵינוֹ מְשַׁלֵּם עַל פִּי עַצְמוֹ. זֶה הַכְּלָל כָּל הַמְשַׁלֵּם יָתֵר עַל מַה שֶּׁהִזִּיק, אֵינוֹ מְשַׁלֵּם עַל פִּי עַצְמוֹ: 
+
+
+Chapter 4
+
+נַעֲרָה שֶׁנִּתְפַּתְּתָה, בָּשְׁתָּהּ וּפְגָמָהּ וּקְנָסָהּ שֶׁל אָבִיהָ, וְהַצַּעַר בַּתְּפוּסָה. עָמְדָה בַדִּין עַד שֶׁלֹּא מֵת הָאָב, הֲרֵי הֵן שֶׁל אָב. מֵת הָאָב, הֲרֵי הֵן שֶׁל אַחִין. לֹא הִסְפִּיקָה לַעֲמֹד בַּדִּין עַד שֶׁמֵּת הָאָב, הֲרֵי הֵן שֶׁל עַצְמָהּ. עָמְדָה בַדִּין עַד שֶׁלֹּא בָגְרָה, הֲרֵי הֵן שֶׁל אָב. מֵת הָאָב, הֲרֵי הֵן שֶׁל אַחִין. לֹא הִסְפִּיקָה לַעֲמוֹד בַּדִּין עַד שֶׁבָּגְרָה, הֲרֵי הֵן שֶׁל עַצְמָהּ. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם לֹא הִסְפִּיקָה לִגְבּוֹת עַד שֶׁמֵּת הָאָב, הֲרֵי הֵן שֶׁל עַצְמָהּ. מַעֲשֵׂה יָדֶיהָ וּמְצִיאָתָהּ, אַף עַל פִּי שֶׁלֹּא גָבְתָה, מֵת הָאָב, הֲרֵי הֵן שֶׁל אַחִין: 
+
+הַמְאָרֵס אֶת בִּתּוֹ, וְגֵרְשָׁהּ, אֵרְסָהּ וְנִתְאַרְמְלָה, כְּתֻבָּתָהּ שֶׁלּוֹ. הִשִּׂיאָהּ וְגֵרְשָׁהּ, הִשִּׂיאָהּ וְנִתְאַרְמְלָה, כְּתֻבָּתָהּ שֶׁלָּהּ. רַבִּי יְהוּדָה אוֹמֵר, הָרִאשׁוֹנָה שֶׁל אָב. אָמְרוּ לוֹ, מִשֶּׁהִשִּׂיאָהּ, אֵין לְאָבִיהָ רְשׁוּת בָּהּ: 
+
+הַגִּיּוֹרֶת שֶׁנִּתְגַּיְּרָה בִתָּהּ עִמָּהּ, וְזִנְּתָה, הֲרֵי זוֹ בְּחֶנֶק. אֵין לָהּ לֹא פֶתַח בֵּית הָאָב, וְלֹא מֵאָה סָלַע. הָיְתָה הוֹרָתָהּ שֶׁלֹּא בִקְדֻשָּׁה וְלֵדָתָהּ בִּקְדֻשָּׁה, הֲרֵי זוֹ בִסְקִילָה. אֵין לָהּ לֹא פֶתַח בֵּית הָאָב וְלֹא מֵאָה סָלַע. הָיְתָה הוֹרָתָהּ וְלֵדָתָהּ בִּקְדֻשָּׁה, הֲרֵי הִיא כְבַת יִשְׂרָאֵל לְכָל דָּבָר. יֶשׁ לָהּ אָב וְאֵין לָהּ פֶּתַח בֵּית הָאָב, יֶשׁ לָהּ פֶּתַח בֵּית הָאָב וְאֵין לָהּ אָב, הֲרֵי זוֹ בִסְקִילָה. לֹא נֶאֱמַר פֶּתַח בֵּית אָבִיהָ, אֶלָּא לְמִצְוָה: 
+
+הָאָב זַכַּאי בְבִתּוֹ בְקִדּוּשֶׁיהָ, בַּכֶּסֶף בַּשְּׁטָר וּבַבִּיאָה, וְזַכַּאי בִּמְצִיאָתָהּ, וּבְמַעֲשֵׂה יָדֶיהָ, וּבַהֲפָרַת נְדָרֶיהָ. וּמְקַבֵּל אֶת גִּטָּהּ, וְאֵינוֹ אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ. נִשֵּׂאת, יָתֵר עָלָיו הַבַּעַל שֶׁאוֹכֵל פֵּרוֹת בְּחַיֶּיהָ, וְחַיָּב בִּמְזוֹנוֹתֶיהָ, בְּפִרְקוֹנָהּ, וּבִקְבוּרָתָהּ. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל, לֹא יִפְחֹת מִשְּׁנֵי חֲלִילִים וּמְקוֹנָנֶת: 
+
+לְעוֹלָם הִיא בִרְשׁוּת הָאָב, עַד שֶׁתִּכָּנֵס לִרְשׁוּת הַבַּעַל לַנִּשּׂוּאִין. מָסַר הָאָב לִשְׁלוּחֵי הַבַּעַל, הֲרֵי הִיא בִרְשׁוּת הַבָּעַל. הָלַךְ הָאָב עִם שְׁלוּחֵי הַבַּעַל, אוֹ שֶׁהָלְכוּ שְׁלוּחֵי הָאָב עִם שְׁלוּחֵי הַבַּעַל, הֲרֵי הִיא בִרְשׁוּת הָאָב. מָסְרוּ שְׁלוּחֵי הָאָב לִשְׁלוּחֵי הַבַּעַל, הֲרֵי הִיא בִרְשׁוּת הַבָּעַל: 
+
+הָאָב אֵינוֹ חַיָּב בִּמְזוֹנוֹת בִּתּוֹ. זֶה מִדְרָשׁ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה לִפְנֵי חֲכָמִים בַּכֶּרֶם בְּיַבְנֶה, הַבָּנִים יִירְשׁוּ וְהַבָּנוֹת יִזּוֹנוּ, מָה הַבָּנִים אֵינָן יוֹרְשִׁין אֶלָּא לְאַחַר מִיתַת הָאָב, אַף הַבָּנוֹת אֵינָן נִזּוֹנוֹת אֶלָּא לְאַחַר מִיתַת אֲבִיהֶן: 
+
+לֹא כָתַב לָהּ כְּתֻבָּה, בְּתוּלָה גּוֹבָה מָאתַיִם, וְאַלְמָנָה מָנֶה, מִפְּנֵי שֶׁהוּא תְנַאי בֵּית דִּין. כָּתַב לָהּ, שָׂדֶה שָׁוֶה מָנֶה תַּחַת מָאתַיִם זוּז, וְלֹא כָתַב לָהּ, כָּל נְכָסִים דְּאִית לִי אַחֲרָאִין לִכְתֻבְּתִיךְ, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין: 
+
+לֹא כָתַב לָהּ, אִם תִּשְׁתַּבָּאִי אֶפְרְקִנָּךְ וְאוֹתְבִנָּךְ לִי לְאִנְתּוּ, וּבְכֹהֶנֶת, אֲהַדְרִנָּךְ לִמְדִינְתָּךְ, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין: 
+
+נִשְׁבֵּית, חַיָּב לִפְדּוֹתָהּ. וְאִם אָמַר, הֲרֵי גִטָּהּ וּכְתֻבָּתָהּ, תִּפְדֶה אֶת עַצְמָהּ, אֵינוֹ רַשָּׁאי. לָקְתָה, חַיָּב לְרַפֹּאתָהּ. אָמַר, הֲרֵי גִטָּהּ וּכְתֻבָּתָהּ, תְּרַפֵּא אֶת עַצְמָהּ, רַשָּׁאי: 
+
+לֹא כָתַב לָהּ, בְּנִין דִּכְרִין דְּיֶהֱווֹן לִיכִי מִנַּאי אִנּוּן יִרְתוּן כְּסַף כְּתֻבְּתִיךְ יָתֵר עַל חוּלְקֵיהוֹן דְּעִם אֲחוּהוֹן, חַיָּב שֶׁהוּא תְנַאי בֵּית דִּין: 
+
+בְּנָן נֻקְבִין דְּיֶהֶוְיָן לִיכִי מִנַּאי, יֶהֶוְיָן יָתְבָן בְּבֵיתִי וּמִתְּזָנָן מִנִּכְסַי עַד דְּתִנַּסְּבָן לְגֻבְרִין, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין: 
+
+אַתְּ תְּהֵא יָתְבָא בְּבֵיתִי וּמִתְּזָנָא מִנִּכְסַי, כָּל יְמֵי מִגַּד אַלְמְנוּתִיךְ בְּבֵיתִי, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין. כָּךְ הָיוּ אַנְשֵׁי יְרוּשָׁלַיִם כּוֹתְבִין. אַנְשֵׁי גָלִיל הָיוּ כוֹתְבִין כְּאַנְשֵׁי יְרוּשָׁלָיִם. אַנְשֵׁי יְהוּדָה הָיוּ כוֹתְבִין, עַד שֶׁיִּרְצוּ הַיּוֹרְשִׁים לִתֵּן לִיךְ כְּתֻבְּתִיךְ. לְפִיכָךְ אִם רָצוּ הַיּוֹרְשִׁין, נוֹתְנִין לָהּ כְּתֻבָּתָהּ וּפוֹטְרִין אוֹתָהּ: 
+
+
+Chapter 5
+
+אַף עַל פִּי שֶׁאָמְרוּ, בְּתוּלָה גוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, אִם רָצָה לְהוֹסִיף, אֲפִלּוּ מֵאָה מָנֶה, יוֹסִיף. נִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין, גּוֹבָה אֶת הַכֹּל. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מִן הַנִּשּׂוּאִין, גּוֹבָה אֶת הַכֹּל. מִן הָאֵרוּסִין, בְּתוּלָה גּוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, שֶׁלֹּא כָתַב לָהּ אֶלָּא עַל מְנָת לְכָנְסָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה, כּוֹתֵב לִבְתוּלָה שְׁטָר שֶׁל מָאתַיִם, וְהִיא כוֹתֶבֶת, הִתְקַבַּלְתִּי מִמְּךָ מָנֶה, וּלְאַלְמָנָה, מָנֶה, וְהִיא כוֹתֶבֶת, הִתְקַבַּלְתִּי מִמְּךָ חֲמִשִּׁים זוּז. רַבִּי מֵאִיר אוֹמֵר, כָּל הַפּוֹחֵת לִבְתוּלָה מִמָּאתַיִם וּלְאַלְמָנָה מִמָּנֶה, הֲרֵי זוֹ בְעִילַת זְנוּת: 
+
+נוֹתְנִין לִבְתוּלָה שְׁנֵים עָשָׂר חֹדֶשׁ מִשֶּׁתְּבָעָהּ הַבַּעַל לְפַרְנֵס אֶת עַצְמָהּ. וּכְשֵׁם שֶׁנּוֹתְנִין לָאִשָּׁה, כָּךְ נוֹתְנִין לָאִישׁ לְפַרְנֵס אֶת עַצְמוֹ. וּלְאַלְמָנָה שְׁלֹשִׁים יוֹם. הִגִּיעַ זְמָן וְלֹא נִשָּׂאוּ, אוֹכְלוֹת מִשֶּׁלּוֹ וְאוֹכְלוֹת בַּתְּרוּמָה. רַבִּי טַרְפוֹן אוֹמֵר, נוֹתְנִין לָהּ הַכֹּל תְּרוּמָה. רַבִּי עֲקִיבָא אוֹמֵר, מֶחֱצָה חֻלִּין וּמֶחֱצָה תְרוּמָה: 
+
+הַיָּבָם אֵינוֹ מַאֲכִיל בַּתְּרוּמָה. עָשְׂתָה שִׁשָּׁה חֳדָשִׁים בִּפְנֵי הַבַּעַל וְשִׁשָּׁה חֳדָשִׁים בִּפְנֵי הַיָּבָם, וַאֲפִלּוּ כֻלָּן בִּפְנֵי הַבַּעַל חָסֵר יוֹם אֶחָד בִּפְנֵי הַיָּבָם, אוֹ כֻלָּן בִּפְנֵי הַיָּבָם חָסֵר יוֹם אֶחָד בִּפְנֵי הַבַּעַל, אֵינָהּ אוֹכֶלֶת בַּתְּרוּמָה. זוֹ מִשְׁנָה רִאשׁוֹנָה. בֵּית דִּין שֶׁל אַחֲרֵיהֶן אָמְרוּ, אֵין הָאִשָּׁה אוֹכֶלֶת בַּתְּרוּמָה, עַד שֶׁתִּכָּנֵס לַחֻפָּה: 
+
+הַמַּקְדִּישׁ מַעֲשֵׂה יְדֵי אִשְׁתּוֹ, הֲרֵי זוֹ עוֹשָׂה וְאוֹכֶלֶת. הַמּוֹתָר, רַבִּי מֵאִיר אוֹמֵר, הֶקְדֵּשׁ. רַבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר, חֻלִּין: 
+
+אֵלּוּ מְלָאכוֹת שֶׁהָאִשָּׁה עוֹשָׂה לְבַעְלָהּ, טוֹחֶנֶת, וְאוֹפָה, וּמְכַבֶּסֶת, מְבַשֶּׁלֶת, וּמֵנִיקָה אֶת בְּנָהּ, מַצַּעַת לוֹ הַמִּטָּה, וְעוֹשָׂה בַצֶּמֶר. הִכְנִיסָה לוֹ שִׁפְחָה אַחַת, לֹא טוֹחֶנֶת, וְלֹא אוֹפָה וְלֹא מְכַבֶּסֶת. שְׁתַּיִם, אֵינָהּ מְבַשֶּׁלֶת וְאֵינָהּ מֵנִיקָה אֶת בְּנָהּ. שָׁלֹשׁ, אֵינָהּ מַצַּעַת לוֹ הַמִּטָּה וְאֵינָהּ עוֹשָׂה בַצֶּמֶר. אַרְבָּעָה, יוֹשֶׁבֶת בַּקַּתֶּדְרָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֲפִלּוּ הִכְנִיסָה לוֹ מֵאָה שְׁפָחוֹת, כּוֹפָהּ לַעֲשׂוֹת בַּצֶּמֶר, שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי זִמָּה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף הַמַּדִּיר אֶת אִשְׁתּוֹ מִלַּעֲשׂוֹת מְלָאכָה, יוֹצִיא וְיִתֵּן כְּתֻבָּתָהּ, שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי שִׁעֲמוּם: 
+
+הַמַּדִּיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּטָּה, בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי שַׁבָּתוֹת. בֵּית הִלֵּל אוֹמְרִים, שַׁבָּת אֶחָת. הַתַּלְמִידִים יוֹצְאִין לְתַלְמוּד תּוֹרָה שֶׁלֹּא בִרְשׁוּת, שְׁלֹשִׁים יוֹם. הַפּוֹעֲלִים, שַׁבָּת אֶחָת. הָעוֹנָה הָאֲמוּרָה בַתּוֹרָה, הַטַּיָּלִין, בְּכָל יוֹם. הַפּוֹעֲלִים, שְׁתַּיִם בַּשַּׁבָּת. הַחַמָּרִים, אַחַת בַּשַּׁבָּת. הַגַּמָּלִים, אַחַת לִשְׁלֹשִׁים יוֹם. הַסַּפָּנִים, אַחַת לְשִׁשָּׁה חֳדָשִׁים, דִּבְרֵי רַבִּי אֱלִיעֶזֶר: 
+
+הַמּוֹרֶדֶת עַל בַּעְלָהּ, פּוֹחֲתִין לָהּ מִכְּתֻבָּתָהּ שִׁבְעָה דִינָרִין בַּשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, שִׁבְעָה טַרְפְּעִיקִין. עַד מָתַי הוּא פוֹחֵת, עַד כְּנֶגֶד כְּתֻבָּתָהּ. רַבִּי יוֹסֵי אוֹמֵר, לְעוֹלָם הוּא פוֹחֵת וְהוֹלֵךְ, שֶׁמָּא תִפּוֹל לָהּ יְרֻשָּׁה מִמָּקוֹם אַחֵר, גּוֹבֶה הֵימֶנָּה. וְכֵן הַמּוֹרֵד עַל אִשְׁתּוֹ, מוֹסִיפִין לָהּ עַל כְּתֻבָּתָהּ שְׁלֹשָׁה דִינָרִין בַּשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, שְׁלֹשָׁה טַרְפְּעִיקִין: 
+
+הַמַּשְׁרֶה אֶת אִשְׁתּוֹ עַל יְדֵי שָׁלִישׁ, לֹא יִפְחֹת לָהּ מִשְּׁנֵי קַבִּין חִטִּין, אוֹ מֵאַרְבָּעָה קַבִּין שְׂעוֹרִים. אָמַר רַבִּי יוֹסֵי, לֹא פָסַק לָהּ שְׂעוֹרִים אֶלָּא רַבִּי יִשְׁמָעֵאל שֶׁהָיָה סָמוּךְ לֶאֱדוֹם. וְנוֹתֵן לָהּ חֲצִי קַב קִטְנִית וַחֲצִי לֹג שֶׁמֶן, וְקַב גְּרוֹגָרוֹת, אוֹ מָנֶה דְבֵלָה. וְאִם אֵין לוֹ, פּוֹסֵק לְעֻמָּתָן פֵּרוֹת מִמָּקוֹם אַחֵר. וְנוֹתֵן לָהּ מִטָּה, מַפָּץ, וּמַחֲצֶלֶת. וְנוֹתֵן לָהּ כִּפָּה לְרֹאשָׁהּ, וַחֲגוֹר לְמָתְנֶיהָ, וּמִנְעָלִים מִמּוֹעֵד לְמוֹעֵד, וְכֵלִים שֶׁל חֲמִשִּׁים זוּז מִשָּׁנָה לְשָׁנָה. וְאֵין נוֹתְנִין לָהּ, לֹא חֲדָשִׁים בִּימוֹת הַחַמָּה, וְלֹא שְׁחָקִים בִּימוֹת הַגְּשָׁמִים. אֶלָּא נוֹתֵן לָהּ כֵּלִים שֶׁל חֲמִשִּׁים זוּז בִּימוֹת הַגְּשָׁמִים, וְהִיא מִתְכַּסָּה בִבְלָאוֹתֵיהֶן בִּימוֹת הַחַמָּה, וְהַשְּׁחָקִים שֶׁלָּהּ: 
+
+נוֹתֵן לָהּ מָעָה כֶסֶף לְצָרְכָּהּ, וְאוֹכֶלֶת עִמּוֹ מִלֵּילֵי שַׁבָּת לְלֵילֵי שַׁבָּת. וְאִם אֵין נוֹתֵן לָהּ מָעָה כֶסֶף לְצָרְכָּהּ, מַעֲשֵׂה יָדֶיהָ שֶׁלָּהּ. וּמַה הִיא עוֹשָׂה לוֹ, מִשְׁקַל חָמֵשׁ סְלָעִים שְׁתִי בִּיהוּדָה, שֶׁהֵן עֶשֶׂר סְלָעִים בַּגָּלִיל, אוֹ מִשְׁקַל עֶשֶׂר סְלָעִים עֵרֶב בִּיהוּדָה, שֶׁהֵן עֶשְׂרִים סְלָעִים בַּגָּלִיל. וְאִם הָיְתָה מֵנִיקָה, פּוֹחֲתִים לָהּ מִמַּעֲשֵׂה יָדֶיהָ, וּמוֹסִיפִין לָהּ עַל מְזוֹנוֹתֶיהָ. בַּמֶּה דְבָרִים אֲמוּרִים, בְּעָנִי שֶׁבְּיִשְׂרָאֵל. אֲבָל בִּמְכֻבָּד, הַכֹּל לְפִי כְבוֹדוֹ: 
+
+
+Chapter 6
+
+מְצִיאַת הָאִשָּׁה וּמַעֲשֵׂה יָדֶיהָ, לְבַעְלָהּ. וִירֻשָּׁתָהּ, הוּא אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ. בָּשְׁתָּהּ וּפְגָמָהּ, שֶׁלָּהּ. רַבִּי יְהוּדָה בֶן בְּתֵירָא אוֹמֵר, בִּזְמַן שֶׁבַּסֵּתֶר, לָהּ שְׁנֵי חֲלָקִים, וְלוֹ אֶחָד. וּבִזְמַן שֶׁבַּגָּלוּי, לוֹ שְׁנֵי חֲלָקִים, וְלָהּ אֶחָד. שֶׁלּוֹ, יִנָּתֵן מִיָּד. וְשֶׁלָּהּ, יִלָּקַח בָּהֶן קַרְקַע, וְהוּא אוֹכֵל פֵּרוֹת:  
+הַפּוֹסֵק מָעוֹת לַחֲתָנוֹ, וּמֵת חֲתָנוֹ, אָמְרוּ חֲכָמִים, יָכוֹל הוּא שֶׁיֹּאמַר, לְאָחִיךָ הָיִיתִי רוֹצֶה לִתֵּן, וּלְךָ אִי אֶפְשִׁי לִתֵּן:  
+פָּסְקָה לְהַכְנִיס לוֹ אֶלֶף דִּינָר, הוּא פוֹסֵק כְּנֶגְדָּן חֲמִשָּׁה עָשָׂר מָנֶה. וּכְנֶגֶד הַשּׁוּם, הוּא פוֹסֵק פָּחוֹת חֹמֶשׁ. שׁוּם בְּמָנֶה וְשָׁוֶה מָנֶה, אֵין לוֹ אֶלָּא מָנֶה. שׁוּם בְּמָנֶה, הִיא נוֹתֶנֶת שְׁלֹשִׁים וְאֶחָד סֶלַע וְדִינָר. וּבְאַרְבַּע מֵאוֹת, הִיא נוֹתֶנֶת חֲמֵשׁ מֵאוֹת. מַה שֶּׁחָתָן פּוֹסֵק, הוּא פוֹסֵק פָּחוֹת חֹמֶשׁ:  
+פָּסְקָה לְהַכְנִיס לוֹ כְסָפִים, סֶלַע כֶּסֶף נַעֲשֶׂה שִׁשָּׁה דִינָרִים. הֶחָתָן מְקַבֵּל עָלָיו עֲשָׂרָה דִינָרִין לַקֻּפָּה, לְכָל מָנֶה וּמָנֶה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַכֹּל כְּמִנְהַג הַמְּדִינָה:  
+הַמַּשִּׂיא אֶת בִּתּוֹ סְתָם, לֹא יִפְחֹת לָהּ מֵחֲמִשִּׁים זוּז. פָּסַק לְהַכְנִיסָהּ עֲרֻמָּה, לֹא יֹאמַר הַבַּעַל כְּשֶׁאַכְנִיסָהּ לְבֵיתִי אֲכַסֶּנָּה בִכְסוּתִי, אֶלָּא מְכַסָּהּ וְעוֹדָהּ בְּבֵית אָבִיהָ. וְכֵן הַמַּשִּׂיא אֶת הַיְתוֹמָה, לֹא יִפְחֹת לָהּ מֵחֲמִשִּׁים זוּז. אִם יֵשׁ בַּכִּיס, מְפַרְנְסִין אוֹתָהּ לְפִי כְבוֹדָהּ:  
+יְתוֹמָה שֶׁהִשִּׂיאַתָּה אִמָּהּ אוֹ אַחֶיהָ מִדַּעְתָּהּ, וְכָתְבוּ לָהּ בְּמֵאָה אוֹ בַחֲמִשִּׁים זוּז, יְכוֹלָה הִיא מִשֶּׁתַּגְדִּיל לְהוֹצִיא מִיָּדָן מַה שֶּׁרָאוּי לְהִנָּתֵן לָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם הִשִּׂיא אֶת הַבַּת הָרִאשׁוֹנָה, יִנָּתֵן לַשְּׁנִיָּה כְדֶרֶךְ שֶׁנָּתַן לָרִאשׁוֹנָה. וַחֲכָמִים אוֹמְרִים, פְּעָמִים שֶׁאָדָם עָנִי וְהֶעֱשִׁיר אוֹ עָשִׁיר וְהֶעֱנִי, אֶלָּא שָׁמִין אֶת הַנְּכָסִים וְנוֹתְנִין לָהּ:  
+הַמַּשְׁלִישׁ מָעוֹת לְבִתּוֹ, וְהִיא אוֹמֶרֶת נֶאֱמָן בַּעְלִי עָלָי, יַעֲשֶׂה הַשָּׁלִישׁ מַה שֶׁהֻשְׁלַשׁ בְּיָדוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, וְכִי אֵינָהּ אֶלָּא שָׂדֶה וְהִיא רוֹצָה לְמָכְרָהּ, הֲרֵי הִיא מְכוּרָה מֵעַכְשָׁיו. בַּמֶּה דְבָרִים אֲמוּרִים, בִּגְדוֹלָה. אֲבָל בִּקְטַנָּה, אֵין מַעֲשֵׂה קְטַנָּה כְלוּם:  
+
+Chapter 7
+
+הַמַּדִּיר אֶת אִשְׁתּוֹ מִלֵּהָנוֹת לוֹ, עַד שְׁלֹשִׁים יוֹם, יַעֲמִיד פַּרְנָס. יָתֵר מִכֵּן, יוֹצִיא וְיִתֵּן כְּתֻבָּה. רַבִּי יְהוּדָה אוֹמֵר, בְּיִשְׂרָאֵל, חֹדֶשׁ אֶחָד יְקַיֵּם, וּשְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה. וּבְכֹהֶנֶת, שְׁנַיִם יְקַיֵּם, וּשְׁלֹשָׁה, יוֹצִיא וְיִתֵּן כְּתֻבָּה: 
+
+הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִטְעֹם אַחַד מִכָּל הַפֵּרוֹת, יוֹצִיא וְיִתֵּן כְּתֻבָּה. רַבִּי יְהוּדָה אוֹמֵר, בְּיִשְׂרָאֵל, יוֹם אֶחָד יְקַיֵּם, שְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה. וּבְכֹהֶנֶת, שְׁנַיִם יְקַיֵּם, שְׁלֹשָׁה, יוֹצִיא וְיִתֵּן כְּתֻבָּה: 
+
+הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִתְקַשֵּׁט בְּאַחַד מִכָּל הַמִּינִין, יוֹצִיא וְיִתֵּן כְּתֻבָּה. רַבִּי יוֹסֵי אוֹמֵר, בַּעֲנִיּוֹת, שֶׁלֹּא נָתַן קִצְבָּה. וּבַעֲשִׁירוֹת, שְׁלֹשִׁים יוֹם: 
+
+הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תֵלֵךְ לְבֵית אָבִיהָ, בִּזְמַן שֶׁהוּא עִמָּהּ בָּעִיר, חֹדֶשׁ אֶחָד יְקַיֵּם. שְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה. וּבִזְמַן שֶׁהוּא בְעִיר אַחֶרֶת, רֶגֶל אֶחָד יְקַיֵּם. שְׁלֹשָׁה, יוֹצִיא וְיִתֵּן כְּתֻבָּה: 
+
+הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תֵלֵךְ לְבֵית הָאֵבֶל אוֹ לְבֵית הַמִּשְׁתֶּה, יוֹצִיא וְיִתֵּן כְּתֻבָּה, מִפְּנֵי שֶׁנּוֹעֵל בְּפָנֶיהָ. וְאִם הָיָה טוֹעֵן מִשּׁוּם דָּבָר אַחֵר, רַשָּׁאי. אָמַר לָהּ, עַל מְנָת שֶׁתֹּאמְרִי לִפְלוֹנִי מַה שֶּׁאָמַרְתְּ לִי אוֹ מַה שֶּׁאָמַרְתִּי לָךְ, אוֹ שֶׁתְּהֵא מְמַלְּאָה וּמְעָרָה לָאַשְׁפָּה, יוֹצִיא וְיִתֵּן כְּתֻבָּה: 
+
+וְאֵלּוּ יוֹצְאוֹת שֶׁלֹּא בִכְתֻבָּה, הָעוֹבֶרֶת עַל דַּת מֹשֶׁה וִיהוּדִית. וְאֵיזוֹ הִיא דַּת מֹשֶׁה, מַאֲכִילָתוֹ שֶׁאֵינוֹ מְעֻשָּׂר, וּמְשַׁמַּשְׁתּוֹ נִדָּה, וְלֹא קוֹצָה לָהּ חַלָּה, וְנוֹדֶרֶת וְאֵינָהּ מְקַיֶּמֶת. וְאֵיזוֹהִי דַת יְהוּדִית, יוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ, וְטוֹוָה בַשּׁוּק, וּמְדַבֶּרֶת עִם כָּל אָדָם. אַבָּא שָׁאוּל אוֹמֵר, אַף הַמְקַלֶּלֶת יוֹלְדָיו בְּפָנָיו. רַבִּי טַרְפוֹן אוֹמֵר, אַף הַקּוֹלָנִית. וְאֵיזוֹ הִיא קוֹלָנִית, לִכְשֶׁהִיא מְדַבֶּרֶת בְּתוֹךְ בֵּיתָהּ וּשְׁכֵנֶיהָ שׁוֹמְעִין קוֹלָהּ: 
+
+הַמְקַדֵּשׁ אֶת הָאִשָּׁה עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים וְנִמְצְאוּ עָלֶיהָ נְדָרִים, אֵינָהּ מְקֻדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ עָלֶיהָ נְדָרִים, תֵּצֵא שֶׁלֹּא בִכְתֻבָּה. עַל מְנָת שֶׁאֵין בָּהּ מוּמִין וְנִמְצְאוּ בָהּ מוּמִין, אֵינָהּ מְקֻדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ בָהּ מוּמִין, תֵּצֵא שֶׁלֹּא בִכְתֻבָּה. כָּל הַמּוּמִין הַפּוֹסְלִין בַּכֹּהֲנִים, פּוֹסְלִין בַּנָּשִׁים: 
+
+הָיוּ בָהּ מוּמִין וְעוֹדָהּ בְּבֵית אָבִיהָ, הָאָב צָרִיךְ לְהָבִיא רְאָיָה שֶׁמִּשֶּׁנִּתְאָרְסָה נוֹלְדוּ בָהּ מוּמִין הַלָּלוּ וְנִסְתַּחֲפָה שָׂדֵהוּ. נִכְנְסָה לִרְשׁוּת הַבַּעַל, הַבַּעַל צָרִיךְ לְהָבִיא רְאָיָה שֶׁעַד שֶׁלֹּא נִתְאָרְסָה הָיוּ בָהּ מוּמִין אֵלּוּ וְהָיָה מִקָּחוֹ מֶקַּח טָעוּת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בַּמֶּה דְבָרִים אֲמוּרִים, בְּמוּמִין שֶׁבַּסֵּתֶר. אֲבָל בְּמוּמִין שֶׁבַּגָּלוּי, אֵינוֹ יָכוֹל לִטְעֹן. וְאִם יֵשׁ מֶרְחָץ בְּאוֹתָהּ הָעִיר, אַף מוּמִין שֶׁבַּסֵּתֶר אֵינוֹ יָכוֹל לִטְעֹן, מִפְּנֵי שֶׁהוּא בוֹדְקָהּ בִּקְרוֹבוֹתָיו: 
+
+הָאִישׁ שֶׁנּוֹלְדוּ בוֹ מוּמִין, אֵין כּוֹפִין אוֹתוֹ לְהוֹצִיא. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בַּמֶּה דְבָרִים אֲמוּרִים, בַּמּוּמִין הַקְּטַנִּים. אֲבָל בַּמּוּמִין הַגְּדוֹלִים, כּוֹפִין אוֹתוֹ לְהוֹצִיא: 
+
+וְאֵלּוּ שֶׁכּוֹפִין אוֹתוֹ לְהוֹצִיא, מֻכֵּה שְׁחִין, וּבַעַל פּוֹלִיפּוֹס, וְהַמְקַמֵּץ, וְהַמְצָרֵף נְחֹשֶׁת, וְהַבֻּרְסִי, בֵּין שֶׁהָיוּ בָם עַד שֶׁלֹּא נִשְּׂאוּ וּבֵין מִשֶּׁנִּשְּׂאוּ נוֹלָדוּ. וְעַל כֻּלָּן אָמַר רַבִּי מֵאִיר, אַף עַל פִּי שֶׁהִתְנָה עִמָּהּ, יְכוֹלָהּ הִיא שֶׁתֹּאמַר, סְבוּרָה הָיִיתִי שֶׁאֲנִי יְכוֹלָהּ לְקַבֵּל, וְעַכְשָׁיו אֵינִי יְכוֹלָה לְקַבֵּל. וַחֲכָמִים אוֹמְרִים, מְקַבֶּלֶת הִיא עַל כָּרְחָהּ, חוּץ מִמֻּכֵּה שְׁחִין, מִפְּנֵי שֶׁמְּמִקָּתוֹ. מַעֲשֶׂה בְצִידוֹן בְּבֻרְסִי אֶחָד שֶׁמֵּת וְהָיָה לוֹ אָח בֻּרְסִי, אָמְרוּ חֲכָמִים, יְכוֹלָה הִיא שֶׁתֹּאמַר, לְאָחִיךָ הָיִיתִי יְכוֹלָה לְקַבֵּל, וּלְךָ אֵינִי יְכוֹלָה לְקַבֵּל: 
+
+
+Chapter 8
+
+הָאִשָּׁה שֶׁנָּפְלוּ לָהּ נְכָסִים עַד שֶׁלֹּא תִתְאָרֵס, מוֹדִים בֵּית שַׁמַּאי וּבֵית הִלֵּל שֶׁמּוֹכֶרֶת וְנוֹתֶנֶת וְקַיָּם. נָפְלוּ לָהּ מִשֶּׁנִּתְאָרְסָה, בֵּית שַׁמַּאי אוֹמְרִים, תִּמְכֹּר, וּבֵית הִלֵּל אוֹמְרִים, לֹא תִמְכֹּר. אֵלּוּ וָאֵלּוּ מוֹדִים, שֶׁאִם מָכְרָה וְנָתְנָה, קַיָּם. אָמַר רַבִּי יְהוּדָה, אָמְרוּ לִפְנֵי רַבָּן גַּמְלִיאֵל, הוֹאִיל וְזָכָה בָאִשָּׁה, לֹא יִזְכֶּה בַנְּכָסִים. אָמַר לָהֶם, עַל הַחֲדָשִׁים אָנוּ בוֹשִׁין, אֶלָּא שָׁאַתֶּם מְגַלְגְּלִין עָלֵינוּ אֶת הַיְשָׁנִים. נָפְלוּ לָהּ מִשֶּׁנִּשֵּׂאת, אֵלּוּ וָאֵלּוּ מוֹדִים שֶׁאִם מָכְרָה וְנָתְנָה שֶׁהַבַּעַל מוֹצִיא מִיַּד הַלָּקוֹחוֹת. עַד שֶׁלֹּא נִשֵּׂאת וְנִשֵּׂאת, רַבָּן גַּמְלִיאֵל אוֹמֵר, אִם מָכְרָה וְנָתְנָה, קַיָּם. אָמַר רַבִּי חֲנִינָא בֶּן עֲקִיבָא, אָמְרוּ לִפְנֵי רַבָּן גַּמְלִיאֵל, הוֹאִיל וְזָכָה בָאִשָּׁה, לֹא יִזְכֶּה בַנְּכָסִים. אָמַר לָהֶם, עַל הַחֲדָשִׁים אָנוּ בוֹשִׁין, אֶלָּא שֶׁאַתֶּם מְגַלְגְּלִים עָלֵינוּ אֶת הַיְשָׁנִים: 
+
+רַבִּי שִׁמְעוֹן חוֹלֵק בֵּין נְכָסִים לִנְכָסִים. נְכָסִים הַיְדוּעִים לַבַּעַל, לֹא תִמְכֹּר. וְאִם מָכְרָה וְנָתְנָה, בָּטֵל. שֶׁאֵינָן יְדוּעִים לַבַּעַל, לֹא תִמְכֹּר. וְאִם מָכְרָה וְנָתְנָה, קַיָּם: 
+
+נָפְלוּ לָהּ כְּסָפִים, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. פֵּרוֹת הַתְּלוּשִׁין מִן הַקַּרְקַע, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. וְהַמְחֻבָּרִין בַּקַּרְקַע, אָמַר רַבִּי מֵאִיר, שָׁמִין אוֹתָן כַּמָּה הֵן יָפִין בְּפֵרוֹת וְכַמָּה הֵן יָפִין בְּלֹא פֵרוֹת, וְהַמּוֹתָר, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. וַחֲכָמִים אוֹמְרִים, הַמְחֻבָּרִין לַקַּרְקַע, שֶׁלּוֹ. וְהַתְּלוּשִׁין מִן הַקַּרְקַע, שֶׁלָּהּ, וְיִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת: 
+
+רַבִּי שִׁמְעוֹן אוֹמֵר, מְקוֹם שֶׁיָּפֶה כֹחוֹ בִכְנִיסָתָהּ, הוּרַע כֹּחוֹ בִיצִיאָתָהּ. מְקוֹם שֶׁהוּרַע כֹּחוֹ בִכְנִיסָתָהּ, יָפֶה כֹחוֹ בִיצִיאָתָהּ. פֵּרוֹת הַמְחֻבָּרִין לַקַּרְקַע, בִּכְנִיסָתָהּ שֶׁלּוֹ וּבִיצִיאָתָהּ שֶׁלָּהּ. וְהַתְּלוּשִׁין מִן הַקַּרְקַע, בִּכְנִיסָתָהּ שֶׁלָּהּ וּבִיצִיאָתָהּ שֶׁלּוֹ: 
+
+נָפְלוּ לָהּ עֲבָדִים וּשְׁפָחוֹת זְקֵנִים, יִמָּכְרוּ וְיִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא תִמְכֹּר, מִפְּנֵי שֶׁהֵן שְׁבַח בֵּית אָבִיהָ. נָפְלוּ לָהּ זֵיתִים וּגְפָנִים זְקֵנִים, יִמָּכְרוּ לְעֵצִים וְיִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. רַבִּי יְהוּדָה אוֹמֵר, לֹא תִמְכֹּר, מִפְּנֵי שֶׁהֵן שְׁבַח בֵּית אָבִיהָ. הַמּוֹצִיא הוֹצָאוֹת עַל נִכְסֵי אִשְׁתּוֹ, הוֹצִיא הַרְבֵּה וְאָכַל קִמְעָא, קִמְעָא וְאָכַל הַרְבֵּה, מַה שֶּׁהוֹצִיא הוֹצִיא, וּמַה שֶּׁאָכַל אָכָל. הוֹצִיא וְלֹא אָכַל, יִשָּׁבַע כַּמָּה הוֹצִיא וְיִטֹּל: 
+
+שׁוֹמֶרֶת יָבָם שֶׁנָּפְלוּ לָהּ נְכָסִים, מוֹדִים בֵּית שַׁמַּאי וּבֵית הִלֵּל שֶׁמּוֹכֶרֶת וְנוֹתֶנֶת וְקַיָּם. מֵתָה, מַה יַּעֲשׂוּ בִכְתֻבָּתָהּ וּבַנְּכָסִים הַנִּכְנָסִין וְהַיּוֹצְאִין עִמָּהּ. בֵּית שַׁמַּאי אוֹמְרִים, יַחֲלֹקוּ יוֹרְשֵׁי הַבַּעַל עִם יוֹרְשֵׁי הָאָב. וּבֵית הִלֵּל אוֹמְרִים, נְכָסִים בְּחֶזְקָתָן, כְּתֻבָּה בְּחֶזְקַת יוֹרְשֵׁי הַבַּעַל, נְכָסִים הַנִּכְנָסִים וְהַיּוֹצְאִים עִמָּהּ בְּחֶזְקַת יוֹרְשֵׁי הָאָב: 
+
+הִנִּיחַ אָחִיו מָעוֹת, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. פֵּרוֹת הַתְּלוּשִׁין מִן הַקַּרְקַע, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. הַמְחֻבָּרִין בַּקַּרְקַע, אָמַר רַבִּי מֵאִיר, שָׁמִין אוֹתָן כַּמָּה הֵן יָפִין בְּפֵרוֹת וְכַמָּה הֵן יָפִין בְּלֹא פֵרוֹת, וְהַמּוֹתָר, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. וַחֲכָמִים אוֹמְרִים, פֵּרוֹת הַמְחֻבָּרִים בַּקַּרְקַע, שֶׁלּוֹ. וְהַתְּלוּשִׁין מִן הַקַּרְקַע, כָּל הַקּוֹדֵם זָכָה בָהֶן. קָדַם הוּא, זָכָה. קָדְמָה הִיא, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. כְּנָסָהּ, הֲרֵי הִיא כְאִשְׁתּוֹ לְכָל דָּבָר, וּבִלְבַד שֶׁתְּהֵא כְתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן: 
+
+לֹא יֹאמַר לָהּ, הֲרֵי כְתֻבְּתִיךְ מֻנַּחַת עַל הַשֻּׁלְחָן, אֶלָּא כָּל נְכָסָיו אַחֲרָאִין לַכְּתֻבָּה. וְכֵן לֹא יֹאמַר אָדָם לְאִשְׁתּוֹ, הֲרֵי כְתֻבְּתִיךְ מֻנַּחַת עַל הַשֻּׁלְחָן, אֶלָּא כָל נְכָסָיו אַחֲרָאִין לִכְתֻבָּתָהּ. גֵּרְשָׁהּ, אֵין לָהּ אֶלָּא כְתֻבָּתָהּ. הֶחֱזִירָהּ, הֲרֵי הִיא כְּכָל הַנָּשִׁים וְאֵין לָהּ אֶלָּא כְתֻבָּתָהּ בִּלְבָד: 
+
+
+Chapter 9
+
+הַכּוֹתֵב לְאִשְׁתּוֹ, דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ, הֲרֵי זֶה אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ. וְאִם מֵתָה, יוֹרְשָׁהּ. אִם כֵּן לָמָּה כָתַב לָהּ דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ, שֶׁאִם מָכְרָה וְנָתְנָה, קַיָּם. כָּתַב לָהּ, דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ וּבְפֵרוֹתֵיהֶן, הֲרֵי זֶה אֵינוֹ אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ. וְאִם מֵתָה, יוֹרְשָׁהּ. רַבִּי יְהוּדָה אוֹמֵר, לְעוֹלָם אוֹכֵל פֵּרֵי פֵרוֹת, עַד שֶׁיִּכְתֹּב לָהּ דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ וּבְפֵרוֹתֵיהֶן וּבְפֵרֵי פֵרוֹתֵיהֶן עַד עוֹלָם. כָּתַב לָהּ, דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ וּבְפֵרוֹתֵיהֶן וּבְפֵרֵי פֵרוֹתֵיהֶן בְּחַיַּיִךְ וּבְמוֹתֵךְ, אֵינוֹ אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ. וְאִם מֵתָה, אֵינוֹ יוֹרְשָׁהּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אִם מֵתָה, יִירָשֶׁנָּה, מִפְּנֵי שֶׁהִתְנָה עַל מַה שֶׁכָּתוּב בַּתּוֹרָה, וְכָל הַמַּתְנֶה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה, תְּנָאוֹ בָטֵל: 
+
+מִי שֶׁמֵּת וְהִנִּיחַ אִשָּׁה וּבַעַל חוֹב וְיוֹרְשִׁין, וְהָיָה לוֹ פִקָּדוֹן אוֹ מִלְוֶה בְּיַד אֲחֵרִים, רַבִּי טַרְפוֹן אוֹמֵר, יִנָּתְנוּ לַכּוֹשֵׁל שֶׁבָּהֶן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין מְרַחֲמִין בַּדִּין, אֶלָּא יִנָּתְנוּ לַיּוֹרְשִׁין, שֶׁכֻּלָּן צְרִיכִין שְׁבוּעָה וְאֵין הַיּוֹרְשִׁין צְרִיכִין שְׁבוּעָה: 
+
+הִנִּיחַ פֵּרוֹת תְּלוּשִׁין מִן הַקַּרְקַע, כָּל הַקּוֹדֵם זָכָה בָהֶן. זָכְתָה אִשָּׁה יוֹתֵר מִכְּתֻבָּתָהּ, וּבַעַל חוֹב יוֹתֵר עַל חוֹבוֹ, הַמּוֹתָר, רַבִּי טַרְפוֹן אוֹמֵר, יִנָּתְנוּ לַכּוֹשֵׁל שֶׁבָּהֶן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין מְרַחֲמִין בַּדִּין, אֶלָּא יִנָּתְנוּ לַיּוֹרְשִׁים, שֶׁכֻּלָּם צְרִיכִין שְׁבוּעָה וְאֵין הַיּוֹרְשִׁים צְרִיכִין שְׁבוּעָה: 
+
+הַמּוֹשִׁיב אֶת אִשְׁתּוֹ חֶנְוָנִית אוֹ שֶׁמִּנָּהּ אַפּוֹטְרוֹפָּא, הֲרֵי זֶה מַשְׁבִּיעָהּ כָּל זְמָן שֶׁיִּרְצֶה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֲפִלּוּ עַל פִּלְכָּהּ וְעַל עִסָּתָהּ: 
+
+כָּתַב לָהּ, נֶדֶר וּשְׁבוּעָה אֵין לִי עָלָיִךְ, אֵין יָכוֹל לְהַשְׁבִּיעָהּ, אֲבָל מַשְׁבִּיעַ הוּא אֶת יוֹרְשֶׁיהָ וְאֶת הַבָּאִים בִּרְשׁוּתָהּ. נֶדֶר וּשְׁבוּעָה אֵין לִי עָלַיִךְ וְעַל יוֹרְשַׁיִךְ וְעַל הַבָּאִים בִּרְשׁוּתִיךְ, אֵינוֹ יָכוֹל לְהַשְׁבִּיעָהּ, לֹא הִיא וְלֹא יוֹרְשֶׁיהָ וְלֹא אֶת הַבָּאִים בִּרְשׁוּתָהּ. אֲבָל יוֹרְשָׁיו מַשְׁבִּיעִין אוֹתָהּ, וְאֶת יוֹרְשֶׁיהָ וְאֶת הַבָּאִים בִּרְשׁוּתָהּ. נֶדֶר וּשְׁבוּעָה אֵין לִי וְלֹא לְיוֹרְשַׁי וְלֹא לַבָּאִים בִּרְשׁוּתִי עָלַיִךְ וְעַל יוֹרְשַׁיִךְ וְעַל הַבָּאִים בִּרְשׁוּתִיךְ, אֵינוֹ יָכוֹל לְהַשְׁבִּיעָהּ, לֹא הוּא וְלֹא יוֹרְשָׁיו וְלֹא הַבָּאִים בִּרְשׁוּתוֹ, לֹא אוֹתָהּ וְלֹא יוֹרְשֶׁיהָ וְלֹא הַבָּאִין בִּרְשׁוּתָהּ: 
+
+הָלְכָה מִקֶּבֶר בַּעְלָהּ לְבֵית אָבִיהָ אוֹ שֶׁחָזְרָה לְבֵית חָמִיהָ, וְלֹא נַעֲשֵׂית אַפּוֹטְרוֹפָּא, אֵין הַיּוֹרְשִׁין מַשְׁבִּיעִין אוֹתָהּ. וְאִם נַעֲשֵׂית אַפּוֹטְרוֹפָּא, הַיּוֹרְשִׁין מַשְׁבִּיעִין אוֹתָהּ עַל הֶעָתִיד לָבֹא וְאֵין מַשְׁבִּיעִין אוֹתָהּ עַל מַה שֶּׁעָבָר: 
+
+הַפּוֹגֶמֶת כְּתֻבָּתָהּ, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. עֵד אֶחָד מְעִידָהּ שֶׁהִיא פְרוּעָה, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. מִנִּכְסֵי יְתוֹמִים וּמִנְּכָסִים מְשֻׁעְבָּדִין וְשֶׁלֹּא בְפָנָיו, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה: 
+
+הַפּוֹגֶמֶת כְּתֻבָּתָהּ כֵּיצַד, הָיְתָה כְתֻבָּתָהּ אֶלֶף זוּז, וְאָמַר לָהּ הִתְקַבַּלְתְּ כְּתֻבָּתֵךְ, וְהִיא אוֹמֶרֶת לֹא הִתְקַבַּלְתִּי אֶלָּא מָנֶה, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. עֵד אֶחָד מְעִידָהּ שֶׁהִיא פְרוּעָה כֵּיצַד, הָיְתָה כְתֻבָּתָהּ אֶלֶף זוּז, וְאָמַר לָהּ הִתְקַבַּלְתְּ כְּתֻבָּתֵךְ, וְהִיא אוֹמֶרֶת לֹא הִתְקַבָּלְתִּי, וְעֵד אֶחָד מְעִידָהּ שֶׁהִיא פְרוּעָה, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. מִנְּכָסִים מְשֻׁעְבָּדִים כֵּיצַד, מָכַר נְכָסָיו לַאֲחֵרִים, וְהִיא נִפְרַעַת מִן הַלָּקוֹחוֹת, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. מִנִּכְסֵי יְתוֹמִים כֵּיצַד, מֵת וְהִנִּיחַ נְכָסָיו לַיְתוֹמִים, וְהִיא נִפְרַעַת מִן הַיְתוֹמִים, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. וְשֶׁלֹּא בְּפָנָיו כֵּיצַד, הָלַךְ לוֹ לִמְדִינַת הַיָּם, וְהִיא נִפְרַעַת שֶׁלֹּא בְפָנָיו, אֵינָהּ נִפְרַעַת אֶלָּא בִשְׁבוּעָה. רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל זְמַן שֶׁהִיא תוֹבַעַת כְּתֻבָּתָהּ, הַיּוֹרְשִׁין מַשְׁבִּיעִין אוֹתָהּ. וְאִם אֵינָהּ תּוֹבַעַת כְּתֻבָּתָהּ, אֵין הַיּוֹרְשִׁין מַשְׁבִּיעִין אוֹתָהּ: 
+
+הוֹצִיאָה גֵט וְאֵין עִמּוֹ כְתֻבָּה, גּוֹבָה כְתֻבָּתָהּ. כְּתֻבָּה וְאֵין עִמָּהּ גֵּט, הִיא אוֹמֶרֶת אָבַד גִּטִּי וְהוּא אוֹמֵר אָבַד שׁוֹבְרִי, וְכֵן בַּעַל חוֹב שֶׁהוֹצִיא שְׁטָר חוֹב וְאֵין עִמּוֹ פְרוֹזְבּוּל, הֲרֵי אֵלּוּ לֹא יִפָּרֵעוּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, מִן הַסַּכָּנָה וְאֵילָךְ, אִשָּׁה גוֹבָה כְתֻבָּתָהּ שֶׁלֹּא בְגֵט, וּבַעַל חוֹב גּוֹבֶה שֶׁלֹּא בִפְרוֹזְבּוּל. שְׁנֵי גִטִּין וּשְׁתֵּי כְתֻבּוֹת, גּוֹבָה שְׁתֵּי כְתֻבּוֹת. שְׁתֵּי כְתֻבּוֹת וְגֵט אֶחָד, אוֹ כְתֻבָּה וּשְׁנֵי גִטִּין, אוֹ כְתֻבָּה וְגֵט וּמִיתָה, אֵינָהּ גּוֹבָה אֶלָּא כְתֻבָּה אַחַת, שֶׁהַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְהֶחֱזִירָהּ, עַל מְנָת כְּתֻבָּה הָרִאשׁוֹנָה מַחֲזִירָהּ. קָטָן שֶׁהִשִּׂיאוֹ אָבִיו, כְּתֻבָּתָהּ קַיֶּמֶת, שֶׁעַל מְנָת כֵּן קִיְּמָהּ. גֵּר שֶׁנִּתְגַּיֵּר וְאִשְׁתּוֹ עִמּוֹ, כְּתֻבָּתָהּ קַיֶּמֶת, שֶׁעַל מְנָת כֵּן קִיְּמָהּ: 
+
+
+Chapter 10
+
+מִי שֶׁהָיָה נָשׂוּי שְׁתֵּי נָשִׁים וּמֵת, הָרִאשׁוֹנָה קוֹדֶמֶת לַשְּׁנִיָּה, וְיוֹרְשֵׁי הָרִאשׁוֹנָה קוֹדְמִין לְיוֹרְשֵׁי שְׁנִיָּה. נָשָׂא אֶת הָרִאשׁוֹנָה וָמֵתָה, נָשָׂא שְׁנִיָּה וּמֵת הוּא, שְׁנִיָּה וְיוֹרְשֶׁיהָ קוֹדְמִים לְיוֹרְשֵׁי הָרִאשׁוֹנָה: 
+
+מִי שֶׁהָיָה נָשׂוּי שְׁתֵּי נָשִׁים וּמֵתוּ וְאַחַר כָּךְ מֵת הוּא, וִיתוֹמִים מְבַקְשִׁים כְּתֻבַּת אִמָּן וְאֵין שָׁם אֶלָּא שְׁתֵּי כְתֻבּוֹת, חוֹלְקִין בְּשָׁוֶה. הָיָה שָׁם מוֹתַר דִּינָר, אֵלּוּ נוֹטְלִין כְּתֻבַּת אִמָּן וְאֵלּוּ נוֹטְלִין כְּתֻבַּת אִמָּן. אִם אָמְרוּ יְתוֹמִים, אֲנַחְנוּ מַעֲלִים עַל נִכְסֵי אָבִינוּ יָתֵר דִּינָר, כְּדֵי שֶׁיִּטְּלוּ כְתֻבַּת אִמָּן, אֵין שׁוֹמְעִין לָהֶן, אֶלָּא שָׁמִין אֶת הַנְּכָסִים בְּבֵית דִּין: 
+
+הָיוּ שָׁם נְכָסִים בָּרָאוּי, אֵינָן כְּבַמֻּחְזָק. רַבִּי שִׁמְעוֹן אוֹמֵר, אֲפִלּוּ יֶשׁ שָׁם נְכָסִים שֶׁאֵין לָהֶם אַחֲרָיוּת, אֵינוֹ כְלוּם, עַד שֶׁיִּהְיוּ שָׁם נְכָסִים שֶׁיֵּשׁ לָהֶן אַחֲרָיוּת יוֹתֵר עַל שְׁתֵּי הַכְּתֻבּוֹת דִּינָר: 
+
+מִי שֶׁהָיָה נָשׂוּי שָׁלשׁ נָשִׁים וּמֵת, כְּתֻבָּתָהּ שֶׁל זוֹ מָנֶה וְשֶׁל זוֹ מָאתַיִם וְשֶׁל זוֹ שְׁלֹשׁ מֵאוֹת וְאֵין שָׁם אֶלָּא מָנֶה, חוֹלְקוֹת בְּשָׁוֶה. הָיוּ שָׁם מָאתַיִם, שֶׁל מָנֶה נוֹטֶלֶת חֲמִשִּׁים, שֶׁל מָאתַיִם וְשֶׁל שְׁלֹשׁ מֵאוֹת, שְׁלֹשָׁה שְׁלֹשָׁה שֶׁל זָהָב. הָיוּ שָׁם שְׁלֹשׁ מֵאוֹת, שֶׁל מָנֶה נוֹטֶלֶת חֲמִשִּׁים, וְשֶׁל מָאתַיִם, מָנֶה, וְשֶׁל שְׁלֹשׁ מֵאוֹת, שִׁשָּׁה שֶׁל זָהָב. וְכֵן שְׁלֹשָׁה שֶׁהִטִּילוּ לְכִיס, פִּחֲתוּ אוֹ הוֹתִירוּ, כָּךְ הֵן חוֹלְקִין: 
+
+מִי שֶׁהָיָה נָשׂוּי אַרְבַּע נָשִׁים וּמֵת, הָרִאשׁוֹנָה קוֹדֶמֶת לַשְּׁנִיָּה, וּשְׁנִיָּה לַשְּׁלִישִׁית, וּשְׁלִישִׁית לָרְבִיעִית. הָרִאשׁוֹנָה נִשְׁבַּעַת לַשְּׁנִיָּה, וּשְׁנִיָּה לַשְּׁלִישִׁית, וּשְׁלִישִׁית לָרְבִיעִית, וְהָרְבִיעִית נִפְרַעַת שֶׁלֹּא בִשְׁבוּעָה. בֶּן נַנָּס אוֹמֵר, וְכִי מִפְּנֵי שֶׁהִיא אַחֲרוֹנָה נִשְׂכֶּרֶת, אַף הִיא לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. הָיוּ יוֹצְאוֹת כֻּלָּן בְּיוֹם אֶחָד, כָּל הַקּוֹדֶמֶת לַחֲבֶרְתָּהּ אֲפִלּוּ שָׁעָה אַחַת, זָכְתָה. וְכָךְ הָיוּ כוֹתְבִין בִּירוּשָׁלַיִם שָׁעוֹת. הָיוּ כֻלָּן יוֹצְאוֹת בְּשָׁעָה אַחַת וְאֵין שָׁם אֶלָּא מָנֶה, חוֹלְקוֹת בְּשָׁוֶה: 
+
+מִי שֶׁהָיָה נָשׂוּי שְׁתֵּי נָשִׁים, וּמָכַר אֶת שָׂדֵהוּ, וְכָתְבָה רִאשׁוֹנָה לַלּוֹקֵחַ דִּין וּדְבָרִים אֵין לִי עִמָּךְ, הַשְּׁנִיָּה מוֹצִיאָה מֵהַלּוֹקֵחַ, וְרִאשׁוֹנָה מִן הַשְּׁנִיָּה, וְהַלּוֹקֵחַ מִן הָרִאשׁוֹנָה, וְחוֹזְרוֹת חֲלִילָה עַד שֶׁיַּעֲשׂוּ פְשָׁרָה בֵינֵיהֶם. וְכֵן בַּעַל חוֹב. וְכֵן אִשָּׁה בַעֲלַת חוֹב: 
+
+
+Chapter 11
+
+אַלְמָנָה נִזּוֹנֶת מִנִּכְסֵי יְתוֹמִים, מַעֲשֵׂה יָדֶיהָ שֶׁלָּהֶן, וְאֵין חַיָּבִין בִּקְבוּרָתָהּ. יוֹרְשֶׁיהָ, יוֹרְשֵׁי כְתֻבָּתָהּ, חַיָּבִין בִּקְבוּרָתָהּ: 
+
+אַלְמָנָה, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין, מוֹכֶרֶת שֶׁלֹּא בְּבֵית דִּין. רַבִּי שִׁמְעוֹן אוֹמֵר, מִן הַנִּשּׂוּאִין, מוֹכֶרֶת שֶׁלֹּא בְּבֵית דִּין. מִן הָאֵרוּסִין, לֹא תִמְכֹּר אֶלָּא בְּבֵית דִּין, מִפְּנֵי שֶׁאֵין לָהּ מְזוֹנוֹת, וְכָל שֶׁאֵין לָהּ מְזוֹנוֹת, לֹא תִמְכֹּר אֶלָּא בְּבֵית דִּין: 
+
+מָכְרָה כְתֻבָּתָהּ אוֹ מִקְצָתָהּ, מִשְׁכְּנָה כְתֻבָּתָהּ אוֹ מִקְצָתָהּ, נָתְנָה כְתֻבָּתָהּ לְאַחֵר אוֹ מִקְצָתָהּ, לֹא תִמְכֹּר אֶת הַשְּׁאָר אֶלָּא בְּבֵית דִּין. וַחֲכָמִים אוֹמְרִים, מוֹכֶרֶת הִיא אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים, וּמוֹכֶרֶת לִמְזוֹנוֹת שֶׁלֹּא בְּבֵית דִּין, וְכוֹתֶבֶת, לִמְזוֹנוֹת מָכָרְתִּי. וּגְרוּשָׁה לֹא תִמְכֹּר אֶלָּא בְּבֵית דִּין: 
+
+אַלְמָנָה שֶׁהָיְתָה כְתֻבָּתָהּ מָאתַיִם וּמָכְרָה שָׁוֶה מָנֶה בְמָאתַיִם אוֹ שָׁוֶה מָאתַיִם בְּמָנֶה, נִתְקַבְּלָה כְתֻבָּתָהּ. הָיְתָה כְתֻבָּתָהּ מָנֶה וּמָכְרָה שָׁוֶה מָנֶה וְדִינָר בְּמָנֶה, מִכְרָהּ בָּטֵל. אֲפִלּוּ הִיא אוֹמֶרֶת אַחֲזִיר אֶת הַדִּינָר לַיּוֹרְשִׁין, מִכְרָהּ בָּטֵל. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לְעוֹלָם מִכְרָהּ קַיָּם עַד שֶׁתְּהֵא שָׁם כְּדֵי שֶׁתְּשַׁיֵּר בְּשָׂדֶה בַּת תִּשְׁעָה קַבִּים, וּבְגִנָּה בַּת חֲצִי קַב, וּכְדִבְרֵי רַבִּי עֲקִיבָא בֵּית רֹבַע. הָיְתָה כְתֻבָּתָהּ אַרְבַּע מֵאוֹת זוּז, וּמָכְרָה לָזֶה בְמָנֶה וְלָזֶה בְמָנֶה וְלָאַחֲרוֹן יָפֶה מָנֶה וְדִינָר בְּמָנֶה, שֶׁל אַחֲרוֹן בָּטֵל וְשֶׁל כֻּלָּן מִכְרָן קַיָּם: 
+
+שׁוּם הַדַּיָּנִין שֶׁפִּחֲתוּ שְׁתוּת אוֹ הוֹסִיפוּ שְׁתוּת, מִכְרָן בָּטֵל. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, מִכְרָן קַיָּם. אִם כֵּן מַה כֹּחַ בֵּית דִּין יָפֶה. אֲבָל אִם עָשׂוּ אִגֶּרֶת בִּקֹּרֶת, אֲפִלּוּ מָכְרוּ שָׁוֶה מָנֶה בְּמָאתַיִם, אוֹ שָׁוֶה מָאתַיִם בְּמָנֶה, מִכְרָן קַיָּם: 
+
+הַמְמָאֶנֶת, הַשְּׁנִיָּה, וְהָאַיְלוֹנִית, אֵין לָהֶם כְּתֻבָּה וְלֹא פֵרוֹת, וְלֹא מְזוֹנוֹת, וְלֹא בְלָאוֹת. וְאִם מִתְּחִלָּה נְשָׂאָהּ לְשֵׁם אַיְלוֹנִית, יֶשׁ לָהּ כְּתֻבָּה. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְנָתִין וּלְמַמְזֵר, יֶשׁ לָהֶן כְּתֻבָּה: 
+
+
+Chapter 12
+
+הַנּוֹשֵׂא אֶת הָאִשָּׁה וּפָסְקָה עִמּוֹ כְּדֵי שֶׁיָּזוּן אֶת בִּתָּהּ חָמֵשׁ שָׁנִים, חַיָּב לְזוּנָהּ חָמֵשׁ שָׁנִים. נִשֵּׂאת לְאַחֵר וּפָסְקָה עִמּוֹ כְּדֵי שֶׁיָּזוּן אֶת בִּתָּהּ חָמֵשׁ שָׁנִים, חַיָּב לְזוּנָהּ חָמֵשׁ שָׁנִים. לֹא יֹאמַר הָרִאשׁוֹן לִכְשֶׁתָּבֹא אֶצְלִי אֲזוּנָהּ, אֶלָּא מוֹלִיךְ לָהּ מְזוֹנוֹתֶיהָ לִמְקוֹם אִמָּהּ. וְכֵן לֹא יֹאמְרוּ שְׁנֵיהֶם הֲרֵי אָנוּ זָנִין אוֹתָהּ כְּאֶחָד, אֶלָּא אֶחָד זָנָהּ וְאֶחָד נוֹתֵן לָהּ דְּמֵי מְזוֹנוֹת: 
+
+נִשֵּׂאת, הַבַּעַל נוֹתֵן לָהּ מְזוֹנוֹת וְהֵן נוֹתְנִין לָהּ דְּמֵי מְזוֹנוֹת. מֵתוּ, בְּנוֹתֵיהֶן נִזּוֹנוֹת מִנְּכָסִים בְּנֵי חוֹרִין וְהִיא נִזּוֹנֶת מִנְּכָסִים מְשֻׁעְבָּדִים, מִפְּנֵי שֶׁהִיא כְבַעֲלַת חוֹב. הַפִּקְחִים הָיוּ כוֹתְבִים, עַל מְנָת שֶׁאָזוּן אֶת בִּתֵּךְ חָמֵשׁ שָׁנִים כָּל זְמַן שֶׁאַתְּ עִמִּי: 
+
+אַלְמָנָה שֶׁאָמְרָה אִי אֶפְשִׁי לָזוּז מִבֵּית בַּעְלִי, אֵין הַיּוֹרְשִׁין יְכוֹלִין לוֹמַר לָהּ לְכִי לְבֵית אָבִיךְ וְאָנוּ זָנִין אוֹתָךְ, אֶלָּא זָנִין אוֹתָהּ בְּבֵית בַּעְלָהּ וְנוֹתְנִין לָהּ מָדוֹר לְפִי כְבוֹדָהּ. אָמְרָה אִי אֶפְשִׁי לָזוּז מִבֵּית אַבָּא, יְכוֹלִים הַיּוֹרְשִׁים לוֹמַר לָהּ, אִם אַתְּ אֶצְלֵנוּ יֶשׁ לִיךְ מְזוֹנוֹת, וְאִם אֵין אַתְּ אֶצְלֵנוּ אֵין לִיךְ מְזוֹנוֹת. אִם הָיְתָה טוֹעֶנֶת מִפְּנֵי שֶׁהִיא יַלְדָּה וְהֵן יְלָדִים, זָנִין אוֹתָהּ וְהִיא בְּבֵית אָבִיהָ: 
+
+כָּל זְמַן שֶׁהִיא בְבֵית אָבִיהָ, גּוֹבָה כְתֻבָּתָהּ לְעוֹלָם. כָּל זְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ, גּוֹבָה כְתֻבָּתָהּ עַד עֶשְׂרִים וְחָמֵשׁ שָׁנִים, שֶׁיֵּשׁ בְּעֶשְׂרִים וְחָמֵשׁ שָׁנִים שֶׁתַּעֲשֶׂה טוֹבָה כְנֶגֶד כְּתֻבָּתָהּ, דִּבְרֵי רַבִּי מֵאִיר שֶׁאָמַר מִשּׁוּם רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. וַחֲכָמִים אוֹמְרִים, כָּל זְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ, גּוֹבָה כְתֻבָּתָהּ לְעוֹלָם. כָּל זְמַן שֶׁהִיא בְּבֵית אָבִיהָ, גּוֹבָה כְתֻבָּתָהּ עַד עֶשְׂרִים וְחָמֵשׁ שָׁנִים. מֵתָה, יוֹרְשֶׁיהָ מַזְכִּירִין כְּתֻבָּתָהּ עַד עֶשְׂרִים וְחָמֵשׁ שָׁנִים: 
+
+
+Chapter 13
+
+שְׁנֵי דַיָּנֵי גְזֵרוֹת הָיוּ בִירוּשָׁלַיִם, אַדְמוֹן וְחָנָן בֶּן אֲבִישָׁלוֹם. חָנָן אוֹמֵר שְׁנֵי דְבָרִים, אַדְמוֹן אוֹמֵר שִׁבְעָה. מִי שֶׁהָלַךְ לִמְדִינַת הַיָּם וְאִשְׁתּוֹ תוֹבַעַת מְזוֹנוֹת, חָנָן אוֹמֵר, תִּשָּׁבַע בַּסּוֹף וְלֹא תִשָּׁבַע בַּתְּחִלָּה. נֶחְלְקוּ עָלָיו בְּנֵי כֹהֲנִים גְּדוֹלִים וְאָמְרוּ, תִּשָּׁבַע בַּתְּחִלָּה וּבַסּוֹף. אָמַר רַבִּי דוֹסָא בֶן הַרְכִּינָס כְּדִבְרֵיהֶם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, יָפֶה אָמַר חָנָן, לֹא תִשָּׁבַע אֶלָּא בַסּוֹף: 
+
+מִי שֶׁהָלַךְ לִמְדִינַת הַיָּם וְעָמַד אֶחָד וּפִרְנֵס אֶת אִשְׁתּוֹ, חָנָן אוֹמֵר, אִבֵּד אֶת מְעוֹתָיו. נֶחְלְקוּ עָלָיו בְּנֵי כֹהֲנִים גְּדוֹלִים וְאָמְרוּ, יִשָּׁבַע כַּמָּה הוֹצִיא וְיִטֹּל. אָמַר רַבִּי דוֹסָא בֶן הַרְכִּינָס כְּדִבְרֵיהֶם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, יָפֶה אָמַר חָנָן, הִנִּיחַ מְעוֹתָיו עַל קֶרֶן הַצְּבִי: 
+
+אַדְמוֹן אוֹמֵר שִׁבְעָה. מִי שֶׁמֵּת וְהִנִּיחַ בָּנִים וּבָנוֹת, בִּזְמַן שֶׁהַנְּכָסִים מְרֻבִּין, הַבָּנִים יוֹרְשִׁים וְהַבָּנוֹת נִזּוֹנוֹת. וּבִנְכָסִים מֻעָטִים, הַבָּנוֹת יִזּוֹנוּ וְהַבָּנִים יְחַזְּרוּ עַל הַפְּתָחִים. אַדְמוֹן אוֹמֵר, בִּשְׁבִיל שֶׁאֲנִי זָכָר הִפְסָדְתִּי. אָמַר רַבָּן גַּמְלִיאֵל, רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן: 
+
+הַטּוֹעֵן אֶת חֲבֵרוֹ כַדֵּי שֶׁמֶן, וְהוֹדָה בַקַּנְקַנִּים, אַדְמוֹן אוֹמֵר, הוֹאִיל וְהוֹדָה בְמִקְצָת הַטַּעֲנָה, יִשָּׁבֵעַ. וַחֲכָמִים אוֹמְרִים, אֵין זוֹ הוֹדָאָה מִמִּין הַטַּעֲנָה. אָמַר רַבָּן גַּמְלִיאֵל, רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן: 
+
+הַפּוֹסֵק מָעוֹת לַחֲתָנוֹ וּפָשַׁט לוֹ אֶת הָרֶגֶל, תֵּשֵׁב עַד שֶׁיַּלְבִּין רֹאשָׁהּ. אַדְמוֹן אוֹמֵר, יְכוֹלָה הִיא שֶׁתֹּאמַר, אִלּוּ אֲנִי פָסַקְתִּי לְעַצְמִי, אֵשֵׁב עַד שֶׁיַּלְבִּין רֹאשִׁי. עַכְשָׁיו שֶׁאַבָּא פָסַק עָלַי, מָה אֲנִי יְכוֹלָה לַעֲשׂוֹת, אוֹ כְנֹס אוֹ פְטֹר. אָמַר רַבָּן גַּמְלִיאֵל, רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן: 
+
+הָעוֹרֵר עַל הַשָּׂדֶה וְהוּא חָתוּם עָלֶיהָ בְעֵד, אַדְמוֹן אוֹמֵר, יָכוֹל הוּא שֶׁיֹּאמַר, הַשֵּׁנִי נֹחַ לִי וְהָרִאשׁוֹן קָשֶׁה הֵימֶנּוּ. וַחֲכָמִים אוֹמְרִים, אִבֵּד אֶת זְכוּתוֹ. עֲשָׂאָהּ סִימָן לְאַחֵר, אִבֵּד אֶת זְכוּתוֹ: 
+
+מִי שֶׁהָלַךְ לִמְדִינַת הַיָּם וְאָבְדָה דֶרֶךְ שָׂדֵהוּ, אַדְמוֹן אוֹמֵר, יֵלֵךְ בַּקְּצָרָה. וַחֲכָמִים אוֹמְרִים, יִקְנֶה לוֹ דֶרֶךְ בְּמֵאָה מָנֶה, אוֹ יִפְרַח בָּאֲוִיר: 
+
+הַמּוֹצִיא שְׁטַר חוֹב עַל חֲבֵרוֹ, וְהַלָּה הוֹצִיא שֶׁמָּכַר לוֹ אֶת הַשָּׂדֶה, אַדְמוֹן אוֹמֵר, יָכוֹל הוּא שֶׁיֹּאמַר, אִלּוּ הָיִיתִי חַיָּב לְךָ, הָיָה לְךָ לְהִפָּרַע אֶת שֶׁלְּךָ כְּשֶׁמָּכַרְתָּ לִי אֶת הַשָּׂדֶה. וַחֲכָמִים אוֹמְרִים, זֶה הָיָה פִקֵּחַ שֶׁמָּכַר לוֹ אֶת הַקַּרְקַע, מִפְּנֵי שֶׁהוּא יָכוֹל לְמַשְׁכְּנוֹ: 
+
+שְׁנַיִם שֶׁהוֹצִיאוּ שְׁטָר חוֹב זֶה עַל זֶה, אַדְמוֹן אוֹמֵר, אִלּוּ הָיִיתִי חַיָּב לְךָ, כֵּיצַד אַתָּה לֹוֶה מִמֶּנִּי. וַחֲכָמִים אוֹמְרִים, זֶה גוֹבֶה שְׁטַר חוֹבוֹ וְזֶה גּוֹבֶה שְׁטַר חוֹבוֹ: 
+
+שָׁלֹשׁ אֲרָצוֹת לַנִּשּׂוּאִין, יְהוּדָה, וְעֵבֶר הַיַּרְדֵּן, וְהַגָּלִיל. אֵין מוֹצִיאִין מֵעִיר לְעִיר וּמִכְּרַךְ לִכְרַךְ. אֲבָל בְּאוֹתָהּ הָאָרֶץ, מוֹצִיאִין מֵעִיר לְעִיר וּמִכְּרַךְ לִכְרַךְ, אֲבָל לֹא מֵעִיר לִכְרַךְ וְלֹא מִכְּרַךְ לְעִיר. מוֹצִיאִין מִנָּוֶה הָרָעָה לְנָוֶה הַיָּפָה, אֲבָל לֹא מִנָּוֶה הַיָּפָה לְנָוֶה הָרָעָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף לֹא מִנָּוֶה רָעָה לְנָוֶה יָפָה, מִפְּנֵי שֶׁהַנָּוֶה הַיָּפָה בוֹדֵק: 
+
+הַכֹּל מַעֲלִין לְאֶרֶץ יִשְׂרָאֵל, וְאֵין הַכֹּל מוֹצִיאִין. הַכֹּל מַעֲלִין לִירוּשָׁלַיִם, וְאֵין הַכֹּל מוֹצִיאִין, אֶחָד הָאֲנָשִׁים וְאֶחָד הַנָּשִׁים (וְאֶחָד עֲבָדִים). נָשָׂא אִשָּׁה בְאֶרֶץ יִשְׂרָאֵל וְגֵרְשָׁהּ בְּאֶרֶץ יִשְׂרָאֵל, נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל. נָשָׂא אִשָּׁה בְאֶרֶץ יִשְׂרָאֵל וְגֵרְשָׁהּ בְּקַפּוֹטְקִיָּא, נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל. נָשָׂא אִשָּׁה בְקַפּוֹטְקִיָּא וְגֵרְשָׁהּ בְּאֶרֶץ יִשְׂרָאֵל, נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, נוֹתֵן לָהּ מִמְּעוֹת קַפּוֹטְקִיָּא. נָשָׂא אִשָּׁה בְקַפּוֹטְקִיָּא וְגֵרְשָׁהּ בְּקַפּוֹטְקִיָּא, נוֹתֵן לָהּ מִמְּעוֹת קַפּוֹטְקִיָּא: 
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Ketubot/Hebrew/merged.txt b/txt/Mishnah/Seder Nashim/Mishnah Ketubot/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..63133ea0b43f1e67ac0af18ac69453a6ed548634
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Ketubot/Hebrew/merged.txt	
@@ -0,0 +1,264 @@
+Mishnah Ketubot
+משנה כתובות
+merged
+https://www.sefaria.org/Mishnah_Ketubot
+This file contains merged sections from the following text versions:
+-Torat Emet 357
+-http://www.toratemetfreeware.com/index.html?downloads
+
+משנה כתובות
+
+
+
+Chapter 1
+
+בְּתוּלָה נִשֵּׂאת לַיּוֹם הָרְבִיעִי, וְאַלְמָנָה לַיּוֹם הַחֲמִישִׁי. שֶׁפַּעֲמַיִם בַּשַּׁבָּת בָּתֵּי דִינִין יוֹשְׁבִין בָּעֲיָרוֹת, בַּיּוֹם הַשֵּׁנִי וּבַיּוֹם הַחֲמִישִׁי, שֶׁאִם הָיָה לוֹ טַעֲנַת בְּתוּלִים, הָיָה מַשְׁכִּים לְבֵית דִּין: 
+
+בְּתוּלָה, כְּתֻבָּתָהּ מָאתַיִם. וְאַלְמָנָה, מָנֶה. בְּתוּלָה אַלְמָנָה, גְּרוּשָׁה, וַחֲלוּצָה, מִן הָאֵרוּסִין, כְּתֻבָּתָן מָאתַיִם, וְיֵשׁ לָהֶן טַעֲנַת בְּתוּלִים. הַגִּיּוֹרֶת, וְהַשְּׁבוּיָה, וְהַשִּׁפְחָה שֶׁנִּפְדּוּ וְשֶׁנִּתְגַּיְּרוּ, וְשֶׁנִּשְׁתַּחְרְרוּ, פְּחוּתוֹת מִבְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד, כְּתֻבָּתָן מָאתַיִם, וְיֵשׁ לָהֶן טַעֲנַת בְּתוּלִים: 
+
+הַגָּדוֹל שֶׁבָּא עַל הַקְּטַנָּה, וְקָטָן שֶׁבָּא עַל הַגְּדוֹלָה, וּמֻכַּת עֵץ, כְּתֻבָּתָן מָאתַיִם, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, מֻכַּת עֵץ, כְּתֻבָּתָהּ מָנֶה: 
+
+בְּתוּלָה אַלְמָנָה, גְּרוּשָׁה, וַחֲלוּצָה, מִן הַנִּשּׂוּאִין, כְּתֻבָּתָהּ מָנֶה, וְאֵין לָהֶן טַעֲנַת בְּתוּלִים. הַגִּיּוֹרֶת, וְהַשְּׁבוּיָה, וְהַשִּׁפְחָה, שֶׁנִּפְדּוּ, וְשֶׁנִּתְגַּיְּרוּ, וְשֶׁנִּשְׁתַּחְרְרוּ, יְתֵרוֹת עַל בְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד, כְּתֻבָּתָן מָנֶה, וְאֵין לָהֶן טַעֲנַת בְּתוּלִין: 
+
+הָאוֹכֵל אֵצֶל חָמִיו בִּיהוּדָה שֶׁלֹּא בְעֵדִים, אֵינוֹ יָכוֹל לִטְעֹן טַעֲנַת בְּתוּלִים, מִפְּנֵי שֶׁמִּתְיַחֵד עִמָּהּ. אַחַת אַלְמְנַת יִשְׂרָאֵל וְאַחַת אַלְמְנַת כֹּהֵן, כְּתֻבָּתָן מָנֶה. בֵּית דִּין שֶׁל כֹּהֲנִים הָיוּ גוֹבִין לַבְּתוּלָה אַרְבַּע מֵאוֹת זוּז, וְלֹא מִחוּ בְיָדָם חֲכָמִים: 
+
+הַנּוֹשֵׂא אֶת הָאִשָּׁה וְלֹא מָצָא לָהּ בְּתוּלִים, הִיא אוֹמֶרֶת, מִשֶּׁאֵרַסְתַּנִי נֶאֱנַסְתִּי, וְנִסְתַּחֲפָה שָׂדֶךָ. וְהַלָּה אוֹמֵר, לֹא כִי, אֶלָּא עַד שֶׁלֹּא אֵרַסְתִּיךְ, וְהָיָה מִקָּחִי מֶקַּח טָעוּת. רַבָּן גַּמְלִיאֵל וְרַבִּי אֱלִיעֶזֶר אוֹמְרִים, נֶאֱמֶנֶת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לֹא מִפִּיהָ אָנוּ חַיִּין, אֶלָּא הֲרֵי זוֹ בְחֶזְקַת בְּעוּלָה עַד שֶׁלֹּא תִתְאָרֵס, וְהִטְעַתּוּ, עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ: 
+
+הִיא אוֹמֶרֶת מֻכַּת עֵץ אָנִי, וְהוּא אוֹמֵר, לֹא כִי, אֶלָּא דְרוּסַת אִישׁ אָתְּ, רַבָּן גַּמְלִיאֵל וְרַבִּי אֱלִיעֶזֶר אוֹמְרִים, נֶאֱמֶנֶת. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר, לֹא מִפִּיהָ אָנוּ חַיִּין, אֶלָּא הֲרֵי זוֹ בְחֶזְקַת דְּרוּסַת אִישׁ, עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ: 
+
+רָאוּהָ מְדַבֶּרֶת עִם אֶחָד בַּשּׁוּק, אָמְרוּ לָהּ מַה טִּיבוֹ שֶׁל זֶה. אִישׁ פְּלוֹנִי וְכֹהֵן הוּא. רַבָּן גַּמְלִיאֵל וְרַבִּי אֱלִיעֶזֶר אוֹמְרִים, נֶאֱמֶנֶת. וְרַבִּי יְהוֹשֻׁעַ אוֹמֵר, לֹא מִפִּיהָ אָנוּ חַיִּין, אֶלָּא הֲרֵי זוֹ בְחֶזְקַת בְּעוּלָה לְנָתִין וּלְמַמְזֵר, עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ: 
+
+הָיְתָה מְעֻבֶּרֶת, וְאָמְרוּ לָהּ מַה טִּיבוֹ שֶׁל עֻבָּר זֶה. מֵאִישׁ פְּלוֹנִי וְכֹהֵן הוּא. רַבָּן גַּמְלִיאֵל וְרַבִּי אֱלִיעֶזֶר אוֹמְרִים, נֶאֱמֶנֶת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לֹא מִפִּיהָ אָנוּ חַיִּין, אֶלָּא הֲרֵי זוֹ בְחֶזְקַת מְעֻבֶּרֶת לְנָתִין וּלְמַמְזֵר, עַד שֶׁתָּבִיא רְאָיָה לִדְבָרֶיהָ: 
+
+אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה בְתִינוֹקֶת שֶׁיָּרְדָה לְמַלֹּאת מַיִם מִן הָעַיִן, וְנֶאֱנְסָה. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, אִם רֹב אַנְשֵׁי הָעִיר מַשִּׂיאִין לַכְּהֻנָּה, הֲרֵי זוֹ תִנָּשֵׂא לַכְּהֻנָּה: 
+
+
+Chapter 2
+
+הָאִשָּׁה שֶׁנִּתְאַרְמְלָה אוֹ שֶׁנִּתְגָּרְשָׁה, הִיא אוֹמֶרֶת בְּתוּלָה נְשָׂאתַנִי, וְהוּא אוֹמֵר, לֹא כִי אֶלָּא אַלְמָנָה נְשָׂאתִיךְ, אִם יֵשׁ עֵדִים שֶׁיָּצָאת בְּהִנּוּמָא וְרֹאשָׁהּ פָּרוּעַ, כְּתֻבָּתָהּ מָאתָיִם. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, אַף חִלּוּק קְלָיוֹת רְאָיָה: 
+
+וּמוֹדֶה רַבִּי יְהוֹשֻׁעַ בְּאוֹמֵר לַחֲבֵרוֹ שָׂדֶה זוֹ שֶׁל אָבִיךָ הָיְתָה וּלְקַחְתִּיהָ הֵימֶנּוּ, שֶׁהוּא נֶאֱמָן, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. וְאִם יֵשׁ עֵדִים שֶׁהִיא שֶׁל אָבִיו וְהוּא אוֹמֵר לְקַחְתִּיהָ הֵימֶנּוּ, אֵינוֹ נֶאֱמָן: 
+
+הָעֵדִים שֶׁאָמְרוּ כְּתַב יָדֵינוּ הוּא זֶה, אֲבָל אֲנוּסִים הָיִינוּ, קְטַנִּים הָיִינוּ, פְּסוּלֵי עֵדוּת הָיִינוּ, הֲרֵי אֵלּוּ נֶאֱמָנִים. וְאִם יֵשׁ עֵדִים שֶׁהוּא כְתַב יָדָם אוֹ שֶׁהָיָה כְתַב יָדָם יוֹצֵא מִמָּקוֹם אַחֵר, אֵינָן נֶאֱמָנִין: 
+
+זֶה אוֹמֵר זֶה כְתַב יָדִי וְזֶה כְתַב יָדוֹ שֶׁל חֲבֵרִי, וְזֶה אוֹמֵר זֶה כְתַב יָדִי וְזֶה כְתַב יָדוֹ שֶׁל חֲבֵרִי, הֲרֵי אֵלּוּ נֶאֱמָנִין. זֶה אוֹמֵר זֶה כְתַב יָדִי וְזֶה אוֹמֵר זֶה כְתַב יָדִי, צְרִיכִים לְצָרֵף עִמָּהֶם אַחֵר, דִּבְרֵי רַבִּי. וַחֲכָמִים אוֹמְרִים, אֵינָן צְרִיכִין לְצָרֵף עִמָּהֶם אַחֵר, אֶלָּא נֶאֱמָן אָדָם לוֹמַר זֶה כְתַב יָדִי: 
+
+הָאִשָּׁה שֶׁאָמְרָה אֵשֶׁת אִישׁ הָיִיתִי וּגְרוּשָׁה אָנִי, נֶאֱמֶנֶת, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. וְאִם יֵשׁ עֵדִים שֶׁהָיְתָה אֵשֶׁת אִישׁ וְהִיא אוֹמֶרֶת גְּרוּשָׁה אָנִי, אֵינָהּ נֶאֱמֶנֶת. אָמְרָה נִשְׁבֵּיתִי וּטְהוֹרָה אָנִי, נֶאֱמֶנֶת, שֶׁהַפֶּה שֶׁאָסַר הוּא הַפֶּה שֶׁהִתִּיר. וְאִם יֵשׁ עֵדִים שֶׁנִּשְׁבֵּית וְהִיא אוֹמֶרֶת טְהוֹרָה אָנִי, אֵינָהּ נֶאֱמֶנֶת. וְאִם מִשֶּׁנִּשֵּׂאת בָּאוּ עֵדִים, הֲרֵי זוֹ לֹא תֵצֵא: 
+
+שְׁתֵּי נָשִׁים שֶׁנִּשְׁבּוּ, זֹאת אוֹמֶרֶת נִשְׁבֵּיתִי וּטְהוֹרָה אָנִי, וְזֹאת אוֹמֶרֶת נִשְׁבֵּיתִי וּטְהוֹרָה אָנִי, אֵינָן נֶאֱמָנוֹת. וּבִזְמַן שֶׁהֵן מְעִידוֹת זוֹ אֶת זוֹ, הֲרֵי אֵלּוּ נֶאֱמָנוֹת: 
+
+וְכֵן שְׁנֵי אֲנָשִׁים, זֶה אוֹמֵר כֹּהֵן אָנִי וְזֶה אוֹמֵר כֹּהֵן אָנִי, אֵינָן נֶאֱמָנִין. וּבִזְמַן שֶׁהֵן מְעִידִין זֶה אֶת זֶה, הֲרֵי אֵלּוּ נֶאֱמָנִין: 
+
+רַבִּי יְהוּדָה אוֹמֵר, אֵין מַעֲלִין לַכְּהֻנָּה עַל פִּי עֵד אֶחָד. אָמַר רַבִּי אֶלְעָזָר, אֵימָתַי, בִּמְקוֹם שֶׁיֵּשׁ עוֹרְרִין. אֲבָל בִּמְקוֹם שֶׁאֵין עוֹרְרִין, מַעֲלִין לַכְּהֻנָּה עַל פִּי עֵד אֶחָד. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן הַסְּגָן, מַעֲלִין לַכְּהֻנָּה עַל פִּי עֵד אֶחָד: 
+
+הָאִשָּׁה שֶׁנֶּחְבְּשָׁה בִידֵי גוֹיִם עַל יְדֵי מָמוֹן, מֻתֶּרֶת לְבַעְלָהּ. עַל יְדֵי נְפָשׁוֹת, אֲסוּרָה לְבַעְלָהּ. עִיר שֶׁכְּבָשָׁהּ כַּרְכּוֹם, כָּל כֹּהֲנוֹת שֶׁנִּמְצְאוּ בְתוֹכָהּ, פְּסוּלוֹת. וְאִם יֵשׁ לָהֶן עֵדִים, אֲפִלּוּ עֶבֶד, אֲפִלּוּ שִׁפְחָה, הֲרֵי אֵלּוּ נֶאֱמָנִין. וְאֵין נֶאֱמָן אָדָם עַל יְדֵי עַצְמוֹ. אָמַר רַבִּי זְכַרְיָה בֶן הַקַּצָּב, הַמָּעוֹן הַזֶּה, לֹא זָזָה יָדָהּ מִתּוֹךְ יָדִי מִשָּׁעָה שֶׁנִּכְנְסוּ גוֹיִם לִירוּשָׁלַיִם וְעַד שֶׁיָּצָאוּ. אָמְרוּ לוֹ, אֵין אָדָם מֵעִיד עַל יְדֵי עַצְמוֹ: 
+
+וְאֵלוּ נֶאֱמָנִין לְהָעִיד בְּגָדְלָן מָה שֶׁרָאוּ בְקָטְנָן. נֶאֱמָן אָדָם לוֹמַר, זֶה כְתַב יָדוֹ שֶׁל אַבָּא, וְזֶה כְתַב יָדוֹ שֶׁל רַבִּי, וְזֶה כְתַב יָדוֹ שֶׁל אָחִי. זָכוּר הָיִיתִי בִפְלוֹנִית שֶׁיָּצְתָה בְהִנּוּמָא, וְרֹאשָׁהּ פָּרוּעַ. וְשֶׁהָיָה אִישׁ פְּלוֹנִי יוֹצֵא מִבֵּית הַסֵּפֶר לִטְבֹּל לֶאֱכֹל בַּתְּרוּמָה. וְשֶׁהָיָה חוֹלֵק עִמָּנוּ עַל הַגֹּרֶן. וְהַמָּקוֹם הַזֶּה בֵּית הַפְּרָס. וְעַד כָּאן הָיִינוּ בָאִין בְּשַׁבָּת. אֲבָל אֵין אָדָם נֶאֱמָן לוֹמַר, דֶּרֶךְ הָיָה לִפְלוֹנִי בַמָּקוֹם הַזֶּה, מַעֲמָד וּמִסְפֵּד הָיָה לִפְלוֹנִי בַמָּקוֹם הַזֶּה: 
+
+
+Chapter 3
+
+אֵלּוּ נְעָרוֹת שֶׁיֵּשׁ לָהֶן קְנָס. הַבָּא עַל הַמַּמְזֶרֶת, וְעַל הַנְּתִינָה, וְעַל הַכּוּתִית. הַבָּא עַל הַגִּיּוֹרֶת, וְעַל הַשְּׁבוּיָה, וְעַל הַשִּׁפְחָה, שֶׁנִּפְדּוּ וְשֶׁנִּתְגַּיְּרוּ וְשֶׁנִּשְׁתַּחְרְרוּ פְּחוּתוֹת מִבְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. הַבָּא עַל אֲחוֹתוֹ, וְעַל אֲחוֹת אָבִיו, וְעַל אֲחוֹת אִמּוֹ, וְעַל אֲחוֹת אִשְׁתּוֹ, וְעַל אֵשֶׁת אָחִיו, וְעַל אֵשֶׁת אֲחִי אָבִיו, וְעַל הַנִּדָּה, יֵשׁ לָהֶן קְנָס. אַף עַל פִּי שֶׁהֵן בְּהִכָּרֵת, אֵין בָּהֶן מִיתַת בֵּית דִּין: 
+
+וְאֵלּוּ שֶׁאֵין לָהֶן קְנָס, הַבָּא עַל הַגִּיּוֹרֶת וְעַל הַשְּׁבוּיָה וְעַל הַשִּׁפְחָה שֶׁנִּפְדּוּ וְשֶׁנִּתְגַּיְּרוּ וְשֶׁנִּשְׁתַּחְרְרוּ יְתֵרוֹת עַל בְּנוֹת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד. רַבִּי יְהוּדָה אוֹמֵר, שְׁבוּיָה שֶׁנִּפְדֵּית, הֲרֵי הִיא בִקְדֻשָּׁתָהּ, אַף עַל פִּי שֶׁגְּדוֹלָה. הַבָּא עַל בִּתּוֹ, עַל בַּת בִּתּוֹ, עַל בַּת בְּנוֹ, עַל בַּת אִשְׁתּוֹ, עַל בַּת בְּנָהּ, עַל בַּת בִּתָּהּ, אֵין לָהֶן קְנָס, מִפְּנֵי שֶׁמִּתְחַיֵּב בְּנַפְשׁוֹ, שֶׁמִּיתָתוֹ בִידֵי בֵית דִּין. וְכָל הַמִּתְחַיֵּב בְּנַפְשׁוֹ, אֵין מְשַׁלֵּם מָמוֹן, שֶׁנֶּאֱמַר (שמות כא) וְלֹא יִהְיֶה אָסוֹן עָנוֹשׁ יֵעָנֵשׁ: 
+
+נַעֲרָה שֶׁנִּתְאָרְסָה וְנִתְגָּרְשָׁה, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, אֵין לָהּ קְנָס. רַבִּי עֲקִיבָא אוֹמֵר, יֶשׁ לָהּ קְנָס, וּקְנָסָהּ לְעַצְמָהּ: 
+
+הַמְפַתֶּה נוֹתֵן שְׁלֹשָׁה דְבָרִים, וְהָאוֹנֵס אַרְבָּעָה. הַמְפַתֶּה נוֹתֵן בֹּשֶׁת וּפְגָם וּקְנָס. מוֹסִיף עָלָיו אוֹנֵס, שֶׁנּוֹתֵן אֶת הַצַּעַר. מַה בֵּין אוֹנֵס לִמְפַתֶּה. הָאוֹנֵס נוֹתֵן אֶת הַצַּעַר, וְהַמְפַתֶּה אֵינוֹ נוֹתֵן אֶת הַצַּעַר. הָאוֹנֵס נוֹתֵן מִיָּד, וְהַמְפַתֶּה לִכְשֶׁיּוֹצִיא. הָאוֹנֵס שׁוֹתֶה בַעֲצִיצוֹ, וְהַמְפַתֶּה אִם רָצָה לְהוֹצִיא, מוֹצִיא: 
+
+כֵּיצַד שׁוֹתֶה בַעֲצִיצוֹ, אֲפִלּוּ הִיא חִגֶּרֶת, אֲפִלּוּ הִיא סוּמָא, וַאֲפִלּוּ הָיְתָה מֻכַּת שְׁחִין. נִמְצָא בָהּ דְּבַר עֶרְוָה, אוֹ שֶׁאֵינָהּ רְאוּיָה לָבֹא בְיִשְׂרָאֵל, אֵינוֹ רַשַּׁאי לְקַיְּמָהּ, שֶׁנֶּאֱמַר, (דברים כב) וְלוֹ תִהְיֶה לְאִשָּׁה, אִשָּׁה הָרְאוּיָה לוֹ: 
+
+יְתוֹמָה שֶׁנִּתְאָרְסָה וְנִתְגָּרְשָׁה, רַבִּי אֶלְעָזָר אוֹמֵר, הַמְפַתֶּה פָטוּר, וְהָאוֹנֵס חַיָּב: 
+
+אֵיזוֹהִי בֹשֶׁת, הַכֹּל לְפִי הַמְבַיֵּשׁ וְהַמִּתְבַּיֵּשׁ. פְּגָם, רוֹאִין אוֹתָהּ כְּאִלּוּ הִיא שִׁפְחָה נִמְכֶּרֶת, כַּמָּה הָיְתָה יָפָה וְכַמָּה הִיא יָפָה. קְנָס, שָׁוֶה בְכָל אָדָם. וְכֹל שֶׁיֶּשׁ לוֹ קִצְבָּה מִן הַתּוֹרָה, שָׁוֶה בְכָל אָדָם: 
+
+כָּל מָקוֹם שֶׁיֵּשׁ מֶכֶר, אֵין קְנָס. וְכָל מָקוֹם שֶׁיֵּשׁ קְנָס, אֵין מֶכֶר. קְטַנָּה יֶשׁ לָהּ מֶכֶר וְאֵין לָהּ קְנָס. נַעֲרָה יֶשׁ לָהּ קְנָס וְאֵין לָהּ מֶכֶר. הַבּוֹגֶרֶת אֵין לָהּ לֹא מֶכֶר וְלֹא קְנָס: 
+
+הָאוֹמֵר פִּתִּיתִי אֶת בִּתּוֹ שֶׁל פְּלוֹנִי, מְשַׁלֵּם בֹּשֶׁת וּפְגָם עַל פִּי עַצְמוֹ, וְאֵינוֹ מְשַׁלֵּם קְנָס. הָאוֹמֵר גָּנַבְתִּי וְטָבַחְתִּי וּמָכָרְתִּי, מְשַׁלֵּם אֶת הַקֶּרֶן עַל פִּי עַצְמוֹ, וְאֵינוֹ מְשַׁלֵּם תַּשְׁלוּמֵי כֶפֶל וְתַשְׁלוּמֵי אַרְבָּעָה וַחֲמִשָּׁה. הֵמִית שׁוֹרִי אֶת פְּלוֹנִי אוֹ שׁוֹרוֹ שֶׁל פְּלוֹנִי, הֲרֵי זֶה מְשַׁלֵּם עַל פִּי עַצְמוֹ. הֵמִית שׁוֹרִי עַבְדּוֹ שֶׁל פְּלוֹנִי, אֵינוֹ מְשַׁלֵּם עַל פִּי עַצְמוֹ. זֶה הַכְּלָל כָּל הַמְשַׁלֵּם יָתֵר עַל מַה שֶּׁהִזִּיק, אֵינוֹ מְשַׁלֵּם עַל פִּי עַצְמוֹ: 
+
+
+Chapter 4
+
+נַעֲרָה שֶׁנִּתְפַּתְּתָה, בָּשְׁתָּהּ וּפְגָמָהּ וּקְנָסָהּ שֶׁל אָבִיהָ, וְהַצַּעַר בַּתְּפוּסָה. עָמְדָה בַדִּין עַד שֶׁלֹּא מֵת הָאָב, הֲרֵי הֵן שֶׁל אָב. מֵת הָאָב, הֲרֵי הֵן שֶׁל אַחִין. לֹא הִסְפִּיקָה לַעֲמֹד בַּדִּין עַד שֶׁמֵּת הָאָב, הֲרֵי הֵן שֶׁל עַצְמָהּ. עָמְדָה בַדִּין עַד שֶׁלֹּא בָגְרָה, הֲרֵי הֵן שֶׁל אָב. מֵת הָאָב, הֲרֵי הֵן שֶׁל אַחִין. לֹא הִסְפִּיקָה לַעֲמוֹד בַּדִּין עַד שֶׁבָּגְרָה, הֲרֵי הֵן שֶׁל עַצְמָהּ. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם לֹא הִסְפִּיקָה לִגְבּוֹת עַד שֶׁמֵּת הָאָב, הֲרֵי הֵן שֶׁל עַצְמָהּ. מַעֲשֵׂה יָדֶיהָ וּמְצִיאָתָהּ, אַף עַל פִּי שֶׁלֹּא גָבְתָה, מֵת הָאָב, הֲרֵי הֵן שֶׁל אַחִין: 
+
+הַמְאָרֵס אֶת בִּתּוֹ, וְגֵרְשָׁהּ, אֵרְסָהּ וְנִתְאַרְמְלָה, כְּתֻבָּתָהּ שֶׁלּוֹ. הִשִּׂיאָהּ וְגֵרְשָׁהּ, הִשִּׂיאָהּ וְנִתְאַרְמְלָה, כְּתֻבָּתָהּ שֶׁלָּהּ. רַבִּי יְהוּדָה אוֹמֵר, הָרִאשׁוֹנָה שֶׁל אָב. אָמְרוּ לוֹ, מִשֶּׁהִשִּׂיאָהּ, אֵין לְאָבִיהָ רְשׁוּת בָּהּ: 
+
+הַגִּיּוֹרֶת שֶׁנִּתְגַּיְּרָה בִתָּהּ עִמָּהּ, וְזִנְּתָה, הֲרֵי זוֹ בְּחֶנֶק. אֵין לָהּ לֹא פֶתַח בֵּית הָאָב, וְלֹא מֵאָה סָלַע. הָיְתָה הוֹרָתָהּ שֶׁלֹּא בִקְדֻשָּׁה וְלֵדָתָהּ בִּקְדֻשָּׁה, הֲרֵי זוֹ בִסְקִילָה. אֵין לָהּ לֹא פֶתַח בֵּית הָאָב וְלֹא מֵאָה סָלַע. הָיְתָה הוֹרָתָהּ וְלֵדָתָהּ בִּקְדֻשָּׁה, הֲרֵי הִיא כְבַת יִשְׂרָאֵל לְכָל דָּבָר. יֶשׁ לָהּ אָב וְאֵין לָהּ פֶּתַח בֵּית הָאָב, יֶשׁ לָהּ פֶּתַח בֵּית הָאָב וְאֵין לָהּ אָב, הֲרֵי זוֹ בִסְקִילָה. לֹא נֶאֱמַר פֶּתַח בֵּית אָבִיהָ, אֶלָּא לְמִצְוָה: 
+
+הָאָב זַכַּאי בְבִתּוֹ בְקִדּוּשֶׁיהָ, בַּכֶּסֶף בַּשְּׁטָר וּבַבִּיאָה, וְזַכַּאי בִּמְצִיאָתָהּ, וּבְמַעֲשֵׂה יָדֶיהָ, וּבַהֲפָרַת נְדָרֶיהָ. וּמְקַבֵּל אֶת גִּטָּהּ, וְאֵינוֹ אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ. נִשֵּׂאת, יָתֵר עָלָיו הַבַּעַל שֶׁאוֹכֵל פֵּרוֹת בְּחַיֶּיהָ, וְחַיָּב בִּמְזוֹנוֹתֶיהָ, בְּפִרְקוֹנָהּ, וּבִקְבוּרָתָהּ. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל, לֹא יִפְחֹת מִשְּׁנֵי חֲלִילִים וּמְקוֹנָנֶת: 
+
+לְעוֹלָם הִיא בִרְשׁוּת הָאָב, עַד שֶׁתִּכָּנֵס לִרְשׁוּת הַבַּעַל לַנִּשּׂוּאִין. מָסַר הָאָב לִשְׁלוּחֵי הַבַּעַל, הֲרֵי הִיא בִרְשׁוּת הַבָּעַל. הָלַךְ הָאָב עִם שְׁלוּחֵי הַבַּעַל, אוֹ שֶׁהָלְכוּ שְׁלוּחֵי הָאָב עִם שְׁלוּחֵי הַבַּעַל, הֲרֵי הִיא בִרְשׁוּת הָאָב. מָסְרוּ שְׁלוּחֵי הָאָב לִשְׁלוּחֵי הַבַּעַל, הֲרֵי הִיא בִרְשׁוּת הַבָּעַל: 
+
+הָאָב אֵינוֹ חַיָּב בִּמְזוֹנוֹת בִּתּוֹ. זֶה מִדְרָשׁ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה לִפְנֵי חֲכָמִים בַּכֶּרֶם בְּיַבְנֶה, הַבָּנִים יִירְשׁוּ וְהַבָּנוֹת יִזּוֹנוּ, מָה הַבָּנִים אֵינָן יוֹרְשִׁין אֶלָּא לְאַחַר מִיתַת הָאָב, אַף הַבָּנוֹת אֵינָן נִזּוֹנוֹת אֶלָּא לְאַחַר מִיתַת אֲבִיהֶן: 
+
+לֹא כָתַב לָהּ כְּתֻבָּה, בְּתוּלָה גּוֹבָה מָאתַיִם, וְאַלְמָנָה מָנֶה, מִפְּנֵי שֶׁהוּא תְנַאי בֵּית דִּין. כָּתַב לָהּ, שָׂדֶה שָׁוֶה מָנֶה תַּחַת מָאתַיִם זוּז, וְלֹא כָתַב לָהּ, כָּל נְכָסִים דְּאִית לִי אַחֲרָאִין לִכְתֻבְּתִיךְ, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין: 
+
+לֹא כָתַב לָהּ, אִם תִּשְׁתַּבָּאִי אֶפְרְקִנָּךְ וְאוֹתְבִנָּךְ לִי לְאִנְתּוּ, וּבְכֹהֶנֶת, אֲהַדְרִנָּךְ לִמְדִינְתָּךְ, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין: 
+
+נִשְׁבֵּית, חַיָּב לִפְדּוֹתָהּ. וְאִם אָמַר, הֲרֵי גִטָּהּ וּכְתֻבָּתָהּ, תִּפְדֶה אֶת עַצְמָהּ, אֵינוֹ רַשָּׁאי. לָקְתָה, חַיָּב לְרַפֹּאתָהּ. אָמַר, הֲרֵי גִטָּהּ וּכְתֻבָּתָהּ, תְּרַפֵּא אֶת עַצְמָהּ, רַשָּׁאי: 
+
+לֹא כָתַב לָהּ, בְּנִין דִּכְרִין דְּיֶהֱווֹן לִיכִי מִנַּאי אִנּוּן יִרְתוּן כְּסַף כְּתֻבְּתִיךְ יָתֵר עַל חוּלְקֵיהוֹן דְּעִם אֲחוּהוֹן, חַיָּב שֶׁהוּא תְנַאי בֵּית דִּין: 
+
+בְּנָן נֻקְבִין דְּיֶהֶוְיָן לִיכִי מִנַּאי, יֶהֶוְיָן יָתְבָן בְּבֵיתִי וּמִתְּזָנָן מִנִּכְסַי עַד דְּתִנַּסְּבָן לְגֻבְרִין, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין: 
+
+אַתְּ תְּהֵא יָתְבָא בְּבֵיתִי וּמִתְּזָנָא מִנִּכְסַי, כָּל יְמֵי מִגַּד אַלְמְנוּתִיךְ בְּבֵיתִי, חַיָּב, שֶׁהוּא תְנַאי בֵּית דִּין. כָּךְ הָיוּ אַנְשֵׁי יְרוּשָׁלַיִם כּוֹתְבִין. אַנְשֵׁי גָלִיל הָיוּ כוֹתְבִין כְּאַנְשֵׁי יְרוּשָׁלָיִם. אַנְשֵׁי יְהוּדָה הָיוּ כוֹתְבִין, עַד שֶׁיִּרְצוּ הַיּוֹרְשִׁים לִתֵּן לִיךְ כְּתֻבְּתִיךְ. לְפִיכָךְ אִם רָצוּ הַיּוֹרְשִׁין, נוֹתְנִין לָהּ כְּתֻבָּתָהּ וּפוֹטְרִין אוֹתָהּ: 
+
+
+Chapter 5
+
+אַף עַל פִּי שֶׁאָמְרוּ, בְּתוּלָה גוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, אִם רָצָה לְהוֹסִיף, אֲפִלּוּ מֵאָה מָנֶה, יוֹסִיף. נִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין, גּוֹבָה אֶת הַכֹּל. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מִן הַנִּשּׂוּאִין, גּוֹבָה אֶת הַכֹּל. מִן הָאֵרוּסִין, בְּתוּלָה גּוֹבָה מָאתַיִם וְאַלְמָנָה מָנֶה, שֶׁלֹּא כָתַב לָהּ אֶלָּא עַל מְנָת לְכָנְסָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם רָצָה, כּוֹתֵב לִבְתוּלָה שְׁטָר שֶׁל מָאתַיִם, וְהִיא כוֹתֶבֶת, הִתְקַבַּלְתִּי מִמְּךָ מָנֶה, וּלְאַלְמָנָה, מָנֶה, וְהִיא כוֹתֶבֶת, הִתְקַבַּלְתִּי מִמְּךָ חֲמִשִּׁים זוּז. רַבִּי מֵאִיר אוֹמֵר, כָּל הַפּוֹחֵת לִבְתוּלָה מִמָּאתַיִם וּלְאַלְמָנָה מִמָּנֶה, הֲרֵי זוֹ בְעִילַת זְנוּת: 
+
+נוֹתְנִין לִבְתוּלָה שְׁנֵים עָשָׂר חֹדֶשׁ מִשֶּׁתְּבָעָהּ הַבַּעַל לְפַרְנֵס אֶת עַצְמָהּ. וּכְשֵׁם שֶׁנּוֹתְנִין לָאִשָּׁה, כָּךְ נוֹתְנִין לָאִישׁ לְפַרְנֵס אֶת עַצְמוֹ. וּלְאַלְמָנָה שְׁלֹשִׁים יוֹם. הִגִּיעַ זְמָן וְלֹא נִשָּׂאוּ, אוֹכְלוֹת מִשֶּׁלּוֹ וְאוֹכְלוֹת בַּתְּרוּמָה. רַבִּי טַרְפוֹן אוֹמֵר, נוֹתְנִין לָהּ הַכֹּל תְּרוּמָה. רַבִּי עֲקִיבָא אוֹמֵר, מֶחֱצָה חֻלִּין וּמֶחֱצָה תְרוּמָה: 
+
+הַיָּבָם אֵינוֹ מַאֲכִיל בַּתְּרוּמָה. עָשְׂתָה שִׁשָּׁה חֳדָשִׁים בִּפְנֵי הַבַּעַל וְשִׁשָּׁה חֳדָשִׁים בִּפְנֵי הַיָּבָם, וַאֲפִלּוּ כֻלָּן בִּפְנֵי הַבַּעַל חָסֵר יוֹם אֶחָד בִּפְנֵי הַיָּבָם, אוֹ כֻלָּן בִּפְנֵי הַיָּבָם חָסֵר יוֹם אֶחָד בִּפְנֵי הַבַּעַל, אֵינָהּ אוֹכֶלֶת בַּתְּרוּמָה. זוֹ מִשְׁנָה רִאשׁוֹנָה. בֵּית דִּין שֶׁל אַחֲרֵיהֶן אָמְרוּ, אֵין הָאִשָּׁה אוֹכֶלֶת בַּתְּרוּמָה, עַד שֶׁתִּכָּנֵס לַחֻפָּה: 
+
+הַמַּקְדִּישׁ מַעֲשֵׂה יְדֵי אִשְׁתּוֹ, הֲרֵי זוֹ עוֹשָׂה וְאוֹכֶלֶת. הַמּוֹתָר, רַבִּי מֵאִיר אוֹמֵר, הֶקְדֵּשׁ. רַבִּי יוֹחָנָן הַסַּנְדְּלָר אוֹמֵר, חֻלִּין: 
+
+אֵלּוּ מְלָאכוֹת שֶׁהָאִשָּׁה עוֹשָׂה לְבַעְלָהּ, טוֹחֶנֶת, וְאוֹפָה, וּמְכַבֶּסֶת, מְבַשֶּׁלֶת, וּמֵנִיקָה אֶת בְּנָהּ, מַצַּעַת לוֹ הַמִּטָּה, וְעוֹשָׂה בַצֶּמֶר. הִכְנִיסָה לוֹ שִׁפְחָה אַחַת, לֹא טוֹחֶנֶת, וְלֹא אוֹפָה וְלֹא מְכַבֶּסֶת. שְׁתַּיִם, אֵינָהּ מְבַשֶּׁלֶת וְאֵינָהּ מֵנִיקָה אֶת בְּנָהּ. שָׁלֹשׁ, אֵינָהּ מַצַּעַת לוֹ הַמִּטָּה וְאֵינָהּ עוֹשָׂה בַצֶּמֶר. אַרְבָּעָה, יוֹשֶׁבֶת בַּקַּתֶּדְרָא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֲפִלּוּ הִכְנִיסָה לוֹ מֵאָה שְׁפָחוֹת, כּוֹפָהּ לַעֲשׂוֹת בַּצֶּמֶר, שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי זִמָּה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף הַמַּדִּיר אֶת אִשְׁתּוֹ מִלַּעֲשׂוֹת מְלָאכָה, יוֹצִיא וְיִתֵּן כְּתֻבָּתָהּ, שֶׁהַבַּטָּלָה מְבִיאָה לִידֵי שִׁעֲמוּם: 
+
+הַמַּדִּיר אֶת אִשְׁתּוֹ מִתַּשְׁמִישׁ הַמִּטָּה, בֵּית שַׁמַּאי אוֹמְרִים, שְׁתֵּי שַׁבָּתוֹת. בֵּית הִלֵּל אוֹמְרִים, שַׁבָּת אֶחָת. הַתַּלְמִידִים יוֹצְאִין לְתַלְמוּד תּוֹרָה שֶׁלֹּא בִרְשׁוּת, שְׁלֹשִׁים יוֹם. הַפּוֹעֲלִים, שַׁבָּת אֶחָת. הָעוֹנָה הָאֲמוּרָה בַתּוֹרָה, הַטַּיָּלִין, בְּכָל יוֹם. הַפּוֹעֲלִים, שְׁתַּיִם בַּשַּׁבָּת. הַחַמָּרִים, אַחַת בַּשַּׁבָּת. הַגַּמָּלִים, אַחַת לִשְׁלֹשִׁים יוֹם. הַסַּפָּנִים, אַחַת לְשִׁשָּׁה חֳדָשִׁים, דִּבְרֵי רַבִּי אֱלִיעֶזֶר: 
+
+הַמּוֹרֶדֶת עַל בַּעְלָהּ, פּוֹחֲתִין לָהּ מִכְּתֻבָּתָהּ שִׁבְעָה דִינָרִין בַּשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, שִׁבְעָה טַרְפְּעִיקִין. עַד מָתַי הוּא פוֹחֵת, עַד כְּנֶגֶד כְּתֻבָּתָהּ. רַבִּי יוֹסֵי אוֹמֵר, לְעוֹלָם הוּא פוֹחֵת וְהוֹלֵךְ, שֶׁמָּא תִפּוֹל לָהּ יְרֻשָּׁה מִמָּקוֹם אַחֵר, גּוֹבֶה הֵימֶנָּה. וְכֵן הַמּוֹרֵד עַל אִשְׁתּוֹ, מוֹסִיפִין לָהּ עַל כְּתֻבָּתָהּ שְׁלֹשָׁה דִינָרִין בַּשַּׁבָּת. רַבִּי יְהוּדָה אוֹמֵר, שְׁלֹשָׁה טַרְפְּעִיקִין: 
+
+הַמַּשְׁרֶה אֶת אִשְׁתּוֹ עַל יְדֵי שָׁלִישׁ, לֹא יִפְחֹת לָהּ מִשְּׁנֵי קַבִּין חִטִּין, אוֹ מֵאַרְבָּעָה קַבִּין שְׂעוֹרִים. אָמַר רַבִּי יוֹסֵי, לֹא פָסַק לָהּ שְׂעוֹרִים אֶלָּא רַבִּי יִשְׁמָעֵאל שֶׁהָיָה סָמוּךְ לֶאֱדוֹם. וְנוֹתֵן לָהּ חֲצִי קַב קִטְנִית וַחֲצִי לֹג שֶׁמֶן, וְקַב גְּרוֹגָרוֹת, אוֹ מָנֶה דְבֵלָה. וְאִם אֵין לוֹ, פּוֹסֵק לְעֻמָּתָן פֵּרוֹת מִמָּקוֹם אַחֵר. וְנוֹתֵן לָהּ מִטָּה, מַפָּץ, וּמַחֲצֶלֶת. וְנוֹתֵן לָהּ כִּפָּה לְרֹאשָׁהּ, וַחֲגוֹר לְמָתְנֶיהָ, וּמִנְעָלִים מִמּוֹעֵד לְמוֹעֵד, וְכֵלִים שֶׁל חֲמִשִּׁים זוּז מִשָּׁנָה לְשָׁנָה. וְאֵין נוֹתְנִין לָהּ, לֹא חֲדָשִׁים בִּימוֹת הַחַמָּה, וְלֹא שְׁחָקִים בִּימוֹת הַגְּשָׁמִים. אֶלָּא נוֹתֵן לָהּ כֵּלִים שֶׁל חֲמִשִּׁים זוּז בִּימוֹת הַגְּשָׁמִים, וְהִיא מִתְכַּסָּה בִבְלָאוֹתֵיהֶן בִּימוֹת הַחַמָּה, וְהַשְּׁחָקִים שֶׁלָּהּ: 
+
+נוֹתֵן לָהּ מָעָה כֶסֶף לְצָרְכָּהּ, וְאוֹכֶלֶת עִמּוֹ מִלֵּילֵי שַׁבָּת לְלֵילֵי שַׁבָּת. וְאִם אֵין נוֹתֵן לָהּ מָעָה כֶסֶף לְצָרְכָּהּ, מַעֲשֵׂה יָדֶיהָ שֶׁלָּהּ. וּמַה הִיא עוֹשָׂה לוֹ, מִשְׁקַל חָמֵשׁ סְלָעִים שְׁתִי בִּיהוּדָה, שֶׁהֵן עֶשֶׂר סְלָעִים בַּגָּלִיל, אוֹ מִשְׁקַל עֶשֶׂר סְלָעִים עֵרֶב בִּיהוּדָה, שֶׁהֵן עֶשְׂרִים סְלָעִים בַּגָּלִיל. וְאִם הָיְתָה מֵנִיקָה, פּוֹחֲתִים לָהּ מִמַּעֲשֵׂה יָדֶיהָ, וּמוֹסִיפִין לָהּ עַל מְזוֹנוֹתֶיהָ. בַּמֶּה דְבָרִים אֲמוּרִים, בְּעָנִי שֶׁבְּיִשְׂרָאֵל. אֲבָל בִּמְכֻבָּד, הַכֹּל לְפִי כְבוֹדוֹ: 
+
+
+Chapter 6
+
+מְצִיאַת הָאִשָּׁה וּמַעֲשֵׂה יָדֶיהָ, לְבַעְלָהּ. וִירֻשָּׁתָהּ, הוּא אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ. בָּשְׁתָּהּ וּפְגָמָהּ, שֶׁלָּהּ. רַבִּי יְהוּדָה בֶן בְּתֵירָא אוֹמֵר, בִּזְמַן שֶׁבַּסֵּתֶר, לָהּ שְׁנֵי חֲלָקִים, וְלוֹ אֶחָד. וּבִזְמַן שֶׁבַּגָּלוּי, לוֹ שְׁנֵי חֲלָקִים, וְלָהּ אֶחָד. שֶׁלּוֹ, יִנָּתֵן מִיָּד. וְשֶׁלָּהּ, יִלָּקַח בָּהֶן קַרְקַע, וְהוּא אוֹכֵל פֵּרוֹת:  
+הַפּוֹסֵק מָעוֹת לַחֲתָנוֹ, וּמֵת חֲתָנוֹ, אָמְרוּ חֲכָמִים, יָכוֹל הוּא שֶׁיֹּאמַר, לְאָחִיךָ הָיִיתִי רוֹצֶה לִתֵּן, וּלְךָ אִי אֶפְשִׁי לִתֵּן:  
+פָּסְקָה לְהַכְנִיס לוֹ אֶלֶף דִּינָר, הוּא פוֹסֵק כְּנֶגְדָּן חֲמִשָּׁה עָשָׂר מָנֶה. וּכְנֶגֶד הַשּׁוּם, הוּא פוֹסֵק פָּחוֹת חֹמֶשׁ. שׁוּם בְּמָנֶה וְשָׁוֶה מָנֶה, אֵין לוֹ אֶלָּא מָנֶה. שׁוּם בְּמָנֶה, הִיא נוֹתֶנֶת שְׁלֹשִׁים וְאֶחָד סֶלַע וְדִינָר. וּבְאַרְבַּע מֵאוֹת, הִיא נוֹתֶנֶת חֲמֵשׁ מֵאוֹת. מַה שֶּׁחָתָן פּוֹסֵק, הוּא פוֹסֵק פָּחוֹת חֹמֶשׁ:  
+פָּסְקָה לְהַכְנִיס לוֹ כְסָפִים, סֶלַע כֶּסֶף נַעֲשֶׂה שִׁשָּׁה דִינָרִים. הֶחָתָן מְקַבֵּל עָלָיו עֲשָׂרָה דִינָרִין לַקֻּפָּה, לְכָל מָנֶה וּמָנֶה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הַכֹּל כְּמִנְהַג הַמְּדִינָה:  
+הַמַּשִּׂיא אֶת בִּתּוֹ סְתָם, לֹא יִפְחֹת לָהּ מֵחֲמִשִּׁים זוּז. פָּסַק לְהַכְנִיסָהּ עֲרֻמָּה, לֹא יֹאמַר הַבַּעַל כְּשֶׁאַכְנִיסָהּ לְבֵיתִי אֲכַסֶּנָּה בִכְסוּתִי, אֶלָּא מְכַסָּהּ וְעוֹדָהּ בְּבֵית אָבִיהָ. וְכֵן הַמַּשִּׂיא אֶת הַיְתוֹמָה, לֹא יִפְחֹת לָהּ מֵחֲמִשִּׁים זוּז. אִם יֵשׁ בַּכִּיס, מְפַרְנְסִין אוֹתָהּ לְפִי כְבוֹדָהּ:  
+יְתוֹמָה שֶׁהִשִּׂיאַתָּה אִמָּהּ אוֹ אַחֶיהָ מִדַּעְתָּהּ, וְכָתְבוּ לָהּ בְּמֵאָה אוֹ בַחֲמִשִּׁים זוּז, יְכוֹלָה הִיא מִשֶּׁתַּגְדִּיל לְהוֹצִיא מִיָּדָן מַה שֶּׁרָאוּי לְהִנָּתֵן לָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם הִשִּׂיא אֶת הַבַּת הָרִאשׁוֹנָה, יִנָּתֵן לַשְּׁנִיָּה כְדֶרֶךְ שֶׁנָּתַן לָרִאשׁוֹנָה. וַחֲכָמִים אוֹמְרִים, פְּעָמִים שֶׁאָדָם עָנִי וְהֶעֱשִׁיר אוֹ עָשִׁיר וְהֶעֱנִי, אֶלָּא שָׁמִין אֶת הַנְּכָסִים וְנוֹתְנִין לָהּ:  
+הַמַּשְׁלִישׁ מָעוֹת לְבִתּוֹ, וְהִיא אוֹמֶרֶת נֶאֱמָן בַּעְלִי עָלָי, יַעֲשֶׂה הַשָּׁלִישׁ מַה שֶׁהֻשְׁלַשׁ בְּיָדוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, וְכִי אֵינָהּ אֶלָּא שָׂדֶה וְהִיא רוֹצָה לְמָכְרָהּ, הֲרֵי הִיא מְכוּרָה מֵעַכְשָׁיו. בַּמֶּה דְבָרִים אֲמוּרִים, בִּגְדוֹלָה. אֲבָל בִּקְטַנָּה, אֵין מַעֲשֵׂה קְטַנָּה כְלוּם:  
+
+Chapter 7
+
+הַמַּדִּיר אֶת אִשְׁתּוֹ מִלֵּהָנוֹת לוֹ, עַד שְׁלֹשִׁים יוֹם, יַעֲמִיד פַּרְנָס. יָתֵר מִכֵּן, יוֹצִיא וְיִתֵּן כְּתֻבָּה. רַבִּי יְהוּדָה אוֹמֵר, בְּיִשְׂרָאֵל, חֹדֶשׁ אֶחָד יְקַיֵּם, וּשְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה. וּבְכֹהֶנֶת, שְׁנַיִם יְקַיֵּם, וּשְׁלֹשָׁה, יוֹצִיא וְיִתֵּן כְּתֻבָּה: 
+
+הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִטְעֹם אַחַד מִכָּל הַפֵּרוֹת, יוֹצִיא וְיִתֵּן כְּתֻבָּה. רַבִּי יְהוּדָה אוֹמֵר, בְּיִשְׂרָאֵל, יוֹם אֶחָד יְקַיֵּם, שְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה. וּבְכֹהֶנֶת, שְׁנַיִם יְקַיֵּם, שְׁלֹשָׁה, יוֹצִיא וְיִתֵּן כְּתֻבָּה: 
+
+הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תִתְקַשֵּׁט בְּאַחַד מִכָּל הַמִּינִין, יוֹצִיא וְיִתֵּן כְּתֻבָּה. רַבִּי יוֹסֵי אוֹמֵר, בַּעֲנִיּוֹת, שֶׁלֹּא נָתַן קִצְבָּה. וּבַעֲשִׁירוֹת, שְׁלֹשִׁים יוֹם: 
+
+הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תֵלֵךְ לְבֵית אָבִיהָ, בִּזְמַן שֶׁהוּא עִמָּהּ בָּעִיר, חֹדֶשׁ אֶחָד יְקַיֵּם. שְׁנַיִם, יוֹצִיא וְיִתֵּן כְּתֻבָּה. וּבִזְמַן שֶׁהוּא בְעִיר אַחֶרֶת, רֶגֶל אֶחָד יְקַיֵּם. שְׁלֹשָׁה, יוֹצִיא וְיִתֵּן כְּתֻבָּה: 
+
+הַמַּדִּיר אֶת אִשְׁתּוֹ שֶׁלֹּא תֵלֵךְ לְבֵית הָאֵבֶל אוֹ לְבֵית הַמִּשְׁתֶּה, יוֹצִיא וְיִתֵּן כְּתֻבָּה, מִפְּנֵי שֶׁנּוֹעֵל בְּפָנֶיהָ. וְאִם הָיָה טוֹעֵן מִשּׁוּם דָּבָר אַחֵר, רַשָּׁאי. אָמַר לָהּ, עַל מְנָת שֶׁתֹּאמְרִי לִפְלוֹנִי מַה שֶּׁאָמַרְתְּ לִי אוֹ מַה שֶּׁאָמַרְתִּי לָךְ, אוֹ שֶׁתְּהֵא מְמַלְּאָה וּמְעָרָה לָאַשְׁפָּה, יוֹצִיא וְיִתֵּן כְּתֻבָּה: 
+
+וְאֵלּוּ יוֹצְאוֹת שֶׁלֹּא בִכְתֻבָּה, הָעוֹבֶרֶת עַל דַּת מֹשֶׁה וִיהוּדִית. וְאֵיזוֹ הִיא דַּת מֹשֶׁה, מַאֲכִילָתוֹ שֶׁאֵינוֹ מְעֻשָּׂר, וּמְשַׁמַּשְׁתּוֹ נִדָּה, וְלֹא קוֹצָה לָהּ חַלָּה, וְנוֹדֶרֶת וְאֵינָהּ מְקַיֶּמֶת. וְאֵיזוֹהִי דַת יְהוּדִית, יוֹצְאָה וְרֹאשָׁהּ פָּרוּעַ, וְטוֹוָה בַשּׁוּק, וּמְדַבֶּרֶת עִם כָּל אָדָם. אַבָּא שָׁאוּל אוֹמֵר, אַף הַמְקַלֶּלֶת יוֹלְדָיו בְּפָנָיו. רַבִּי טַרְפוֹן אוֹמֵר, אַף הַקּוֹלָנִית. וְאֵיזוֹ הִיא קוֹלָנִית, לִכְשֶׁהִיא מְדַבֶּרֶת בְּתוֹךְ בֵּיתָהּ וּשְׁכֵנֶיהָ שׁוֹמְעִין קוֹלָהּ: 
+
+הַמְקַדֵּשׁ אֶת הָאִשָּׁה עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים וְנִמְצְאוּ עָלֶיהָ נְדָרִים, אֵינָהּ מְקֻדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ עָלֶיהָ נְדָרִים, תֵּצֵא שֶׁלֹּא בִכְתֻבָּה. עַל מְנָת שֶׁאֵין בָּהּ מוּמִין וְנִמְצְאוּ בָהּ מוּמִין, אֵינָהּ מְקֻדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ בָהּ מוּמִין, תֵּצֵא שֶׁלֹּא בִכְתֻבָּה. כָּל הַמּוּמִין הַפּוֹסְלִין בַּכֹּהֲנִים, פּוֹסְלִין בַּנָּשִׁים: 
+
+הָיוּ בָהּ מוּמִין וְעוֹדָהּ בְּבֵית אָבִיהָ, הָאָב צָרִיךְ לְהָבִיא רְאָיָה שֶׁמִּשֶּׁנִּתְאָרְסָה נוֹלְדוּ בָהּ מוּמִין הַלָּלוּ וְנִסְתַּחֲפָה שָׂדֵהוּ. נִכְנְסָה לִרְשׁוּת הַבַּעַל, הַבַּעַל צָרִיךְ לְהָבִיא רְאָיָה שֶׁעַד שֶׁלֹּא נִתְאָרְסָה הָיוּ בָהּ מוּמִין אֵלּוּ וְהָיָה מִקָּחוֹ מֶקַּח טָעוּת, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בַּמֶּה דְבָרִים אֲמוּרִים, בְּמוּמִין שֶׁבַּסֵּתֶר. אֲבָל בְּמוּמִין שֶׁבַּגָּלוּי, אֵינוֹ יָכוֹל לִטְעֹן. וְאִם יֵשׁ מֶרְחָץ בְּאוֹתָהּ הָעִיר, אַף מוּמִין שֶׁבַּסֵּתֶר אֵינוֹ יָכוֹל לִטְעֹן, מִפְּנֵי שֶׁהוּא בוֹדְקָהּ בִּקְרוֹבוֹתָיו: 
+
+הָאִישׁ שֶׁנּוֹלְדוּ בוֹ מוּמִין, אֵין כּוֹפִין אוֹתוֹ לְהוֹצִיא. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בַּמֶּה דְבָרִים אֲמוּרִים, בַּמּוּמִין הַקְּטַנִּים. אֲבָל בַּמּוּמִין הַגְּדוֹלִים, כּוֹפִין אוֹתוֹ לְהוֹצִיא: 
+
+וְאֵלּוּ שֶׁכּוֹפִין אוֹתוֹ לְהוֹצִיא, מֻכֵּה שְׁחִין, וּבַעַל פּוֹלִיפּוֹס, וְהַמְקַמֵּץ, וְהַמְצָרֵף נְחֹשֶׁת, וְהַבֻּרְסִי, בֵּין שֶׁהָיוּ בָם עַד שֶׁלֹּא נִשְּׂאוּ וּבֵין מִשֶּׁנִּשְּׂאוּ נוֹלָדוּ. וְעַל כֻּלָּן אָמַר רַבִּי מֵאִיר, אַף עַל פִּי שֶׁהִתְנָה עִמָּהּ, יְכוֹלָהּ הִיא שֶׁתֹּאמַר, סְבוּרָה הָיִיתִי שֶׁאֲנִי יְכוֹלָהּ לְקַבֵּל, וְעַכְשָׁיו אֵינִי יְכוֹלָה לְקַבֵּל. וַחֲכָמִים אוֹמְרִים, מְקַבֶּלֶת הִיא עַל כָּרְחָהּ, חוּץ מִמֻּכֵּה שְׁחִין, מִפְּנֵי שֶׁמְּמִקָּתוֹ. מַעֲשֶׂה בְצִידוֹן בְּבֻרְסִי אֶחָד שֶׁמֵּת וְהָיָה לוֹ אָח בֻּרְסִי, אָמְרוּ חֲכָמִים, יְכוֹלָה הִיא שֶׁתֹּאמַר, לְאָחִיךָ הָיִיתִי יְכוֹלָה לְקַבֵּל, וּלְךָ אֵינִי יְכוֹלָה לְקַבֵּל: 
+
+
+Chapter 8
+
+הָאִשָּׁה שֶׁנָּפְלוּ לָהּ נְכָסִים עַד שֶׁלֹּא תִתְאָרֵס, מוֹדִים בֵּית שַׁמַּאי וּבֵית הִלֵּל שֶׁמּוֹכֶרֶת וְנוֹתֶנֶת וְקַיָּם. נָפְלוּ לָהּ מִשֶּׁנִּתְאָרְסָה, בֵּית שַׁמַּאי אוֹמְרִים, תִּמְכֹּר, וּבֵית הִלֵּל אוֹמְרִים, לֹא תִמְכֹּר. אֵלּוּ וָאֵלּוּ מוֹדִים, שֶׁאִם מָכְרָה וְנָתְנָה, קַיָּם. אָמַר רַבִּי יְהוּדָה, אָמְרוּ לִפְנֵי רַבָּן גַּמְלִיאֵל, הוֹאִיל וְזָכָה בָאִשָּׁה, לֹא יִזְכֶּה בַנְּכָסִים. אָמַר לָהֶם, עַל הַחֲדָשִׁים אָנוּ בוֹשִׁין, אֶלָּא שָׁאַתֶּם מְגַלְגְּלִין עָלֵינוּ אֶת הַיְשָׁנִים. נָפְלוּ לָהּ מִשֶּׁנִּשֵּׂאת, אֵלּוּ וָאֵלּוּ מוֹדִים שֶׁאִם מָכְרָה וְנָתְנָה שֶׁהַבַּעַל מוֹצִיא מִיַּד הַלָּקוֹחוֹת. עַד שֶׁלֹּא נִשֵּׂאת וְנִשֵּׂאת, רַבָּן גַּמְלִיאֵל אוֹמֵר, אִם מָכְרָה וְנָתְנָה, קַיָּם. אָמַר רַבִּי חֲנִינָא בֶּן עֲקִיבָא, אָמְרוּ לִפְנֵי רַבָּן גַּמְלִיאֵל, הוֹאִיל וְזָכָה בָאִשָּׁה, לֹא יִזְכֶּה בַנְּכָסִים. אָמַר לָהֶם, עַל הַחֲדָשִׁים אָנוּ בוֹשִׁין, אֶלָּא שֶׁאַתֶּם מְגַלְגְּלִים עָלֵינוּ אֶת הַיְשָׁנִים: 
+
+רַבִּי שִׁמְעוֹן חוֹלֵק בֵּין נְכָסִים לִנְכָסִים. נְכָסִים הַיְדוּעִים לַבַּעַל, לֹא תִמְכֹּר. וְאִם מָכְרָה וְנָתְנָה, בָּטֵל. שֶׁאֵינָן יְדוּעִים לַבַּעַל, לֹא תִמְכֹּר. וְאִם מָכְרָה וְנָתְנָה, קַיָּם: 
+
+נָפְלוּ לָהּ כְּסָפִים, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. פֵּרוֹת הַתְּלוּשִׁין מִן הַקַּרְקַע, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. וְהַמְחֻבָּרִין בַּקַּרְקַע, אָמַר רַבִּי מֵאִיר, שָׁמִין אוֹתָן כַּמָּה הֵן יָפִין בְּפֵרוֹת וְכַמָּה הֵן יָפִין בְּלֹא פֵרוֹת, וְהַמּוֹתָר, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. וַחֲכָמִים אוֹמְרִים, הַמְחֻבָּרִין לַקַּרְקַע, שֶׁלּוֹ. וְהַתְּלוּשִׁין מִן הַקַּרְקַע, שֶׁלָּהּ, וְיִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת: 
+
+רַבִּי שִׁמְעוֹן אוֹמֵר, מְקוֹם שֶׁיָּפֶה כֹחוֹ בִכְנִיסָתָהּ, הוּרַע כֹּחוֹ בִיצִיאָתָהּ. מְקוֹם שֶׁהוּרַע כֹּחוֹ בִכְנִיסָתָהּ, יָפֶה כֹחוֹ בִיצִיאָתָהּ. פֵּרוֹת הַמְחֻבָּרִין לַקַּרְקַע, בִּכְנִיסָתָהּ שֶׁלּוֹ וּבִיצִיאָתָהּ שֶׁלָּהּ. וְהַתְּלוּשִׁין מִן הַקַּרְקַע, בִּכְנִיסָתָהּ שֶׁלָּהּ וּבִיצִיאָתָהּ שֶׁלּוֹ: 
+
+נָפְלוּ לָהּ עֲבָדִים וּשְׁפָחוֹת זְקֵנִים, יִמָּכְרוּ וְיִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לֹא תִמְכֹּר, מִפְּנֵי שֶׁהֵן שְׁבַח בֵּית אָבִיהָ. נָפְלוּ לָהּ זֵיתִים וּגְפָנִים זְקֵנִים, יִמָּכְרוּ לְעֵצִים וְיִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. רַבִּי יְהוּדָה אוֹמֵר, לֹא תִמְכֹּר, מִפְּנֵי שֶׁהֵן שְׁבַח בֵּית אָבִיהָ. הַמּוֹצִיא הוֹצָאוֹת עַל נִכְסֵי אִשְׁתּוֹ, הוֹצִיא הַרְבֵּה וְאָכַל קִמְעָא, קִמְעָא וְאָכַל הַרְבֵּה, מַה שֶּׁהוֹצִיא הוֹצִיא, וּמַה שֶּׁאָכַל אָכָל. הוֹצִיא וְלֹא אָכַל, יִשָּׁבַע כַּמָּה הוֹצִיא וְיִטֹּל: 
+
+שׁוֹמֶרֶת יָבָם שֶׁנָּפְלוּ לָהּ נְכָסִים, מוֹדִים בֵּית שַׁמַּאי וּבֵית הִלֵּל שֶׁמּוֹכֶרֶת וְנוֹתֶנֶת וְקַיָּם. מֵתָה, מַה יַּעֲשׂוּ בִכְתֻבָּתָהּ וּבַנְּכָסִים הַנִּכְנָסִין וְהַיּוֹצְאִין עִמָּהּ. בֵּית שַׁמַּאי אוֹמְרִים, יַחֲלֹקוּ יוֹרְשֵׁי הַבַּעַל עִם יוֹרְשֵׁי הָאָב. וּבֵית הִלֵּל אוֹמְרִים, נְכָסִים בְּחֶזְקָתָן, כְּתֻבָּה בְּחֶזְקַת יוֹרְשֵׁי הַבַּעַל, נְכָסִים הַנִּכְנָסִים וְהַיּוֹצְאִים עִמָּהּ בְּחֶזְקַת יוֹרְשֵׁי הָאָב: 
+
+הִנִּיחַ אָחִיו מָעוֹת, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. פֵּרוֹת הַתְּלוּשִׁין מִן הַקַּרְקַע, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. הַמְחֻבָּרִין בַּקַּרְקַע, אָמַר רַבִּי מֵאִיר, שָׁמִין אוֹתָן כַּמָּה הֵן יָפִין בְּפֵרוֹת וְכַמָּה הֵן יָפִין בְּלֹא פֵרוֹת, וְהַמּוֹתָר, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. וַחֲכָמִים אוֹמְרִים, פֵּרוֹת הַמְחֻבָּרִים בַּקַּרְקַע, שֶׁלּוֹ. וְהַתְּלוּשִׁין מִן הַקַּרְקַע, כָּל הַקּוֹדֵם זָכָה בָהֶן. קָדַם הוּא, זָכָה. קָדְמָה הִיא, יִלָּקַח בָּהֶן קַרְקַע וְהוּא אוֹכֵל פֵּרוֹת. כְּנָסָהּ, הֲרֵי הִיא כְאִשְׁתּוֹ לְכָל דָּבָר, וּבִלְבַד שֶׁתְּהֵא כְתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן: 
+
+לֹא יֹאמַר לָהּ, הֲרֵי כְתֻבְּתִיךְ מֻנַּחַת עַל הַשֻּׁלְחָן, אֶלָּא כָּל נְכָסָיו אַחֲרָאִין לַכְּתֻבָּה. וְכֵן לֹא יֹאמַר אָדָם לְאִשְׁתּוֹ, הֲרֵי כְתֻבְּתִיךְ מֻנַּחַת עַל הַשֻּׁלְחָן, אֶלָּא כָל נְכָסָיו אַחֲרָאִין לִכְתֻבָּתָהּ. גֵּרְשָׁהּ, אֵין לָהּ אֶלָּא כְתֻבָּתָהּ. הֶחֱזִירָהּ, הֲרֵי הִיא כְּכָל הַנָּשִׁים וְאֵין לָהּ אֶלָּא כְתֻבָּתָהּ בִּלְבָד: 
+
+
+Chapter 9
+
+הַכּוֹתֵב לְאִשְׁתּוֹ, דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ, הֲרֵי זֶה אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ. וְאִם מֵתָה, יוֹרְשָׁהּ. אִם כֵּן לָמָּה כָתַב לָהּ דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ, שֶׁאִם מָכְרָה וְנָתְנָה, קַיָּם. כָּתַב לָהּ, דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ וּבְפֵרוֹתֵיהֶן, הֲרֵי זֶה אֵינוֹ אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ. וְאִם מֵתָה, יוֹרְשָׁהּ. רַבִּי יְהוּדָה אוֹמֵר, לְעוֹלָם אוֹכֵל פֵּרֵי פֵרוֹת, עַד שֶׁיִּכְתֹּב לָהּ דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ וּבְפֵרוֹתֵיהֶן וּבְפֵרֵי פֵרוֹתֵיהֶן עַד עוֹלָם. כָּתַב לָהּ, דִּין וּדְבָרִים אֵין לִי בִנְכָסַיִךְ וּבְפֵרוֹתֵיהֶן וּבְפֵרֵי פֵרוֹתֵיהֶן בְּחַיַּיִךְ וּבְמוֹתֵךְ, אֵינוֹ אוֹכֵל פֵּרוֹת בְּחַיֶּיהָ. וְאִם מֵתָה, אֵינוֹ יוֹרְשָׁהּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אִם מֵתָה, יִירָשֶׁנָּה, מִפְּנֵי שֶׁהִתְנָה עַל מַה שֶׁכָּתוּב בַּתּוֹרָה, וְכָל הַמַּתְנֶה עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה, תְּנָאוֹ בָטֵל: 
+
+מִי שֶׁמֵּת וְהִנִּיחַ אִשָּׁה וּבַעַל חוֹב וְיוֹרְשִׁין, וְהָיָה לוֹ פִקָּדוֹן אוֹ מִלְוֶה בְּיַד אֲחֵרִים, רַבִּי טַרְפוֹן אוֹמֵר, יִנָּתְנוּ לַכּוֹשֵׁל שֶׁבָּהֶן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין מְרַחֲמִין בַּדִּין, אֶלָּא יִנָּתְנוּ לַיּוֹרְשִׁין, שֶׁכֻּלָּן צְרִיכִין שְׁבוּעָה וְאֵין הַיּוֹרְשִׁין צְרִיכִין שְׁבוּעָה: 
+
+הִנִּיחַ פֵּרוֹת תְּלוּשִׁין מִן הַקַּרְקַע, כָּל הַקּוֹדֵם זָכָה בָהֶן. זָכְתָה אִשָּׁה יוֹתֵר מִכְּתֻבָּתָהּ, וּבַעַל חוֹב יוֹתֵר עַל חוֹבוֹ, הַמּוֹתָר, רַבִּי טַרְפוֹן אוֹמֵר, יִנָּתְנוּ לַכּוֹשֵׁל שֶׁבָּהֶן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין מְרַחֲמִין בַּדִּין, אֶלָּא יִנָּתְנוּ לַיּוֹרְשִׁים, שֶׁכֻּלָּם צְרִיכִין שְׁבוּעָה וְאֵין הַיּוֹרְשִׁים צְרִיכִין שְׁבוּעָה: 
+
+הַמּוֹשִׁיב אֶת אִשְׁתּוֹ חֶנְוָנִית אוֹ שֶׁמִּנָּהּ אַפּוֹטְרוֹפָּא, הֲרֵי זֶה מַשְׁבִּיעָהּ כָּל זְמָן שֶׁיִּרְצֶה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֲפִלּוּ עַל פִּלְכָּהּ וְעַל עִסָּתָהּ: 
+
+כָּתַב לָהּ, נֶדֶר וּשְׁבוּעָה אֵין לִי עָלָיִךְ, אֵין יָכוֹל לְהַשְׁבִּיעָהּ, אֲבָל מַשְׁבִּיעַ הוּא אֶת יוֹרְשֶׁיהָ וְאֶת הַבָּאִים בִּרְשׁוּתָהּ. נֶדֶר וּשְׁבוּעָה אֵין לִי עָלַיִךְ וְעַל יוֹרְשַׁיִךְ וְעַל הַבָּאִים בִּרְשׁוּתִיךְ, אֵינוֹ יָכוֹל לְהַשְׁבִּיעָהּ, לֹא הִיא וְלֹא יוֹרְשֶׁיהָ וְלֹא אֶת הַבָּאִים בִּרְשׁוּתָהּ. אֲבָל יוֹרְשָׁיו מַשְׁבִּיעִין אוֹתָהּ, וְאֶת יוֹרְשֶׁיהָ וְאֶת הַבָּאִים בִּרְשׁוּתָהּ. נֶדֶר וּשְׁבוּעָה אֵין לִי וְלֹא לְיוֹרְשַׁי וְלֹא לַבָּאִים בִּרְשׁוּתִי עָלַיִךְ וְעַל יוֹרְשַׁיִךְ וְעַל הַבָּאִים בִּרְשׁוּתִיךְ, אֵינוֹ יָכוֹל לְהַשְׁבִּיעָהּ, לֹא הוּא וְלֹא יוֹרְשָׁיו וְלֹא הַבָּאִים בִּרְשׁוּתוֹ, לֹא אוֹתָהּ וְלֹא יוֹרְשֶׁיהָ וְלֹא הַבָּאִין בִּרְשׁוּתָהּ: 
+
+הָלְכָה מִקֶּבֶר בַּעְלָהּ לְבֵית אָבִיהָ אוֹ שֶׁחָזְרָה לְבֵית חָמִיהָ, וְלֹא נַעֲשֵׂית אַפּוֹטְרוֹפָּא, אֵין הַיּוֹרְשִׁין מַשְׁבִּיעִין אוֹתָהּ. וְאִם נַעֲשֵׂית אַפּוֹטְרוֹפָּא, הַיּוֹרְשִׁין מַשְׁבִּיעִין אוֹתָהּ עַל הֶעָתִיד לָבֹא וְאֵין מַשְׁבִּיעִין אוֹתָהּ עַל מַה שֶּׁעָבָר: 
+
+הַפּוֹגֶמֶת כְּתֻבָּתָהּ, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. עֵד אֶחָד מְעִידָהּ שֶׁהִיא פְרוּעָה, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. מִנִּכְסֵי יְתוֹמִים וּמִנְּכָסִים מְשֻׁעְבָּדִין וְשֶׁלֹּא בְפָנָיו, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה: 
+
+הַפּוֹגֶמֶת כְּתֻבָּתָהּ כֵּיצַד, הָיְתָה כְתֻבָּתָהּ אֶלֶף זוּז, וְאָמַר לָהּ הִתְקַבַּלְתְּ כְּתֻבָּתֵךְ, וְהִיא אוֹמֶרֶת לֹא הִתְקַבַּלְתִּי אֶלָּא מָנֶה, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. עֵד אֶחָד מְעִידָהּ שֶׁהִיא פְרוּעָה כֵּיצַד, הָיְתָה כְתֻבָּתָהּ אֶלֶף זוּז, וְאָמַר לָהּ הִתְקַבַּלְתְּ כְּתֻבָּתֵךְ, וְהִיא אוֹמֶרֶת לֹא הִתְקַבָּלְתִּי, וְעֵד אֶחָד מְעִידָהּ שֶׁהִיא פְרוּעָה, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. מִנְּכָסִים מְשֻׁעְבָּדִים כֵּיצַד, מָכַר נְכָסָיו לַאֲחֵרִים, וְהִיא נִפְרַעַת מִן הַלָּקוֹחוֹת, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. מִנִּכְסֵי יְתוֹמִים כֵּיצַד, מֵת וְהִנִּיחַ נְכָסָיו לַיְתוֹמִים, וְהִיא נִפְרַעַת מִן הַיְתוֹמִים, לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. וְשֶׁלֹּא בְּפָנָיו כֵּיצַד, הָלַךְ לוֹ לִמְדִינַת הַיָּם, וְהִיא נִפְרַעַת שֶׁלֹּא בְפָנָיו, אֵינָהּ נִפְרַעַת אֶלָּא בִשְׁבוּעָה. רַבִּי שִׁמְעוֹן אוֹמֵר, כָּל זְמַן שֶׁהִיא תוֹבַעַת כְּתֻבָּתָהּ, הַיּוֹרְשִׁין מַשְׁבִּיעִין אוֹתָהּ. וְאִם אֵינָהּ תּוֹבַעַת כְּתֻבָּתָהּ, אֵין הַיּוֹרְשִׁין מַשְׁבִּיעִין אוֹתָהּ: 
+
+הוֹצִיאָה גֵט וְאֵין עִמּוֹ כְתֻבָּה, גּוֹבָה כְתֻבָּתָהּ. כְּתֻבָּה וְאֵין עִמָּהּ גֵּט, הִיא אוֹמֶרֶת אָבַד גִּטִּי וְהוּא אוֹמֵר אָבַד שׁוֹבְרִי, וְכֵן בַּעַל חוֹב שֶׁהוֹצִיא שְׁטָר חוֹב וְאֵין עִמּוֹ פְרוֹזְבּוּל, הֲרֵי אֵלּוּ לֹא יִפָּרֵעוּ. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, מִן הַסַּכָּנָה וְאֵילָךְ, אִשָּׁה גוֹבָה כְתֻבָּתָהּ שֶׁלֹּא בְגֵט, וּבַעַל חוֹב גּוֹבֶה שֶׁלֹּא בִפְרוֹזְבּוּל. שְׁנֵי גִטִּין וּשְׁתֵּי כְתֻבּוֹת, גּוֹבָה שְׁתֵּי כְתֻבּוֹת. שְׁתֵּי כְתֻבּוֹת וְגֵט אֶחָד, אוֹ כְתֻבָּה וּשְׁנֵי גִטִּין, אוֹ כְתֻבָּה וְגֵט וּמִיתָה, אֵינָהּ גּוֹבָה אֶלָּא כְתֻבָּה אַחַת, שֶׁהַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְהֶחֱזִירָהּ, עַל מְנָת כְּתֻבָּה הָרִאשׁוֹנָה מַחֲזִירָהּ. קָטָן שֶׁהִשִּׂיאוֹ אָבִיו, כְּתֻבָּתָהּ קַיֶּמֶת, שֶׁעַל מְנָת כֵּן קִיְּמָהּ. גֵּר שֶׁנִּתְגַּיֵּר וְאִשְׁתּוֹ עִמּוֹ, כְּתֻבָּתָהּ קַיֶּמֶת, שֶׁעַל מְנָת כֵּן קִיְּמָהּ: 
+
+
+Chapter 10
+
+מִי שֶׁהָיָה נָשׂוּי שְׁתֵּי נָשִׁים וּמֵת, הָרִאשׁוֹנָה קוֹדֶמֶת לַשְּׁנִיָּה, וְיוֹרְשֵׁי הָרִאשׁוֹנָה קוֹדְמִין לְיוֹרְשֵׁי שְׁנִיָּה. נָשָׂא אֶת הָרִאשׁוֹנָה וָמֵתָה, נָשָׂא שְׁנִיָּה וּמֵת הוּא, שְׁנִיָּה וְיוֹרְשֶׁיהָ קוֹדְמִים לְיוֹרְשֵׁי הָרִאשׁוֹנָה: 
+
+מִי שֶׁהָיָה נָשׂוּי שְׁתֵּי נָשִׁים וּמֵתוּ וְאַחַר כָּךְ מֵת הוּא, וִיתוֹמִים מְבַקְשִׁים כְּתֻבַּת אִמָּן וְאֵין שָׁם אֶלָּא שְׁתֵּי כְתֻבּוֹת, חוֹלְקִין בְּשָׁוֶה. הָיָה שָׁם מוֹתַר דִּינָר, אֵלּוּ נוֹטְלִין כְּתֻבַּת אִמָּן וְאֵלּוּ נוֹטְלִין כְּתֻבַּת אִמָּן. אִם אָמְרוּ יְתוֹמִים, אֲנַחְנוּ מַעֲלִים עַל נִכְסֵי אָבִינוּ יָתֵר דִּינָר, כְּדֵי שֶׁיִּטְּלוּ כְתֻבַּת אִמָּן, אֵין שׁוֹמְעִין לָהֶן, אֶלָּא שָׁמִין אֶת הַנְּכָסִים בְּבֵית דִּין: 
+
+הָיוּ שָׁם נְכָסִים בָּרָאוּי, אֵינָן כְּבַמֻּחְזָק. רַבִּי שִׁמְעוֹן אוֹמֵר, אֲפִלּוּ יֶשׁ שָׁם נְכָסִים שֶׁאֵין לָהֶם אַחֲרָיוּת, אֵינוֹ כְלוּם, עַד שֶׁיִּהְיוּ שָׁם נְכָסִים שֶׁיֵּשׁ לָהֶן אַחֲרָיוּת יוֹתֵר עַל שְׁתֵּי הַכְּתֻבּוֹת דִּינָר: 
+
+מִי שֶׁהָיָה נָשׂוּי שָׁלשׁ נָשִׁים וּמֵת, כְּתֻבָּתָהּ שֶׁל זוֹ מָנֶה וְשֶׁל זוֹ מָאתַיִם וְשֶׁל זוֹ שְׁלֹשׁ מֵאוֹת וְאֵין שָׁם אֶלָּא מָנֶה, חוֹלְקוֹת בְּשָׁוֶה. הָיוּ שָׁם מָאתַיִם, שֶׁל מָנֶה נוֹטֶלֶת חֲמִשִּׁים, שֶׁל מָאתַיִם וְשֶׁל שְׁלֹשׁ מֵאוֹת, שְׁלֹשָׁה שְׁלֹשָׁה שֶׁל זָהָב. הָיוּ שָׁם שְׁלֹשׁ מֵאוֹת, שֶׁל מָנֶה נוֹטֶלֶת חֲמִשִּׁים, וְשֶׁל מָאתַיִם, מָנֶה, וְשֶׁל שְׁלֹשׁ מֵאוֹת, שִׁשָּׁה שֶׁל זָהָב. וְכֵן שְׁלֹשָׁה שֶׁהִטִּילוּ לְכִיס, פִּחֲתוּ אוֹ הוֹתִירוּ, כָּךְ הֵן חוֹלְקִין: 
+
+מִי שֶׁהָיָה נָשׂוּי אַרְבַּע נָשִׁים וּמֵת, הָרִאשׁוֹנָה קוֹדֶמֶת לַשְּׁנִיָּה, וּשְׁנִיָּה לַשְּׁלִישִׁית, וּשְׁלִישִׁית לָרְבִיעִית. הָרִאשׁוֹנָה נִשְׁבַּעַת לַשְּׁנִיָּה, וּשְׁנִיָּה לַשְּׁלִישִׁית, וּשְׁלִישִׁית לָרְבִיעִית, וְהָרְבִיעִית נִפְרַעַת שֶׁלֹּא בִשְׁבוּעָה. בֶּן נַנָּס אוֹמֵר, וְכִי מִפְּנֵי שֶׁהִיא אַחֲרוֹנָה נִשְׂכֶּרֶת, אַף הִיא לֹא תִפָּרַע אֶלָּא בִשְׁבוּעָה. הָיוּ יוֹצְאוֹת כֻּלָּן בְּיוֹם אֶחָד, כָּל הַקּוֹדֶמֶת לַחֲבֶרְתָּהּ אֲפִלּוּ שָׁעָה אַחַת, זָכְתָה. וְכָךְ הָיוּ כוֹתְבִין בִּירוּשָׁלַיִם שָׁעוֹת. הָיוּ כֻלָּן יוֹצְאוֹת בְּשָׁעָה אַחַת וְאֵין שָׁם אֶלָּא מָנֶה, חוֹלְקוֹת בְּשָׁוֶה: 
+
+מִי שֶׁהָיָה נָשׂוּי שְׁתֵּי נָשִׁים, וּמָכַר אֶת שָׂדֵהוּ, וְכָתְבָה רִאשׁוֹנָה לַלּוֹקֵחַ דִּין וּדְבָרִים אֵין לִי עִמָּךְ, הַשְּׁנִיָּה מוֹצִיאָה מֵהַלּוֹקֵחַ, וְרִאשׁוֹנָה מִן הַשְּׁנִיָּה, וְהַלּוֹקֵחַ מִן הָרִאשׁוֹנָה, וְחוֹזְרוֹת חֲלִילָה עַד שֶׁיַּעֲשׂוּ פְשָׁרָה בֵינֵיהֶם. וְכֵן בַּעַל חוֹב. וְכֵן אִשָּׁה בַעֲלַת חוֹב: 
+
+
+Chapter 11
+
+אַלְמָנָה נִזּוֹנֶת מִנִּכְסֵי יְתוֹמִים, מַעֲשֵׂה יָדֶיהָ שֶׁלָּהֶן, וְאֵין חַיָּבִין בִּקְבוּרָתָהּ. יוֹרְשֶׁיהָ, יוֹרְשֵׁי כְתֻבָּתָהּ, חַיָּבִין בִּקְבוּרָתָהּ: 
+
+אַלְמָנָה, בֵּין מִן הָאֵרוּסִין בֵּין מִן הַנִּשּׂוּאִין, מוֹכֶרֶת שֶׁלֹּא בְּבֵית דִּין. רַבִּי שִׁמְעוֹן אוֹמֵר, מִן הַנִּשּׂוּאִין, מוֹכֶרֶת שֶׁלֹּא בְּבֵית דִּין. מִן הָאֵרוּסִין, לֹא תִמְכֹּר אֶלָּא בְּבֵית דִּין, מִפְּנֵי שֶׁאֵין לָהּ מְזוֹנוֹת, וְכָל שֶׁאֵין לָהּ מְזוֹנוֹת, לֹא תִמְכֹּר אֶלָּא בְּבֵית דִּין: 
+
+מָכְרָה כְתֻבָּתָהּ אוֹ מִקְצָתָהּ, מִשְׁכְּנָה כְתֻבָּתָהּ אוֹ מִקְצָתָהּ, נָתְנָה כְתֻבָּתָהּ לְאַחֵר אוֹ מִקְצָתָהּ, לֹא תִמְכֹּר אֶת הַשְּׁאָר אֶלָּא בְּבֵית דִּין. וַחֲכָמִים אוֹמְרִים, מוֹכֶרֶת הִיא אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים, וּמוֹכֶרֶת לִמְזוֹנוֹת שֶׁלֹּא בְּבֵית דִּין, וְכוֹתֶבֶת, לִמְזוֹנוֹת מָכָרְתִּי. וּגְרוּשָׁה לֹא תִמְכֹּר אֶלָּא בְּבֵית דִּין: 
+
+אַלְמָנָה שֶׁהָיְתָה כְתֻבָּתָהּ מָאתַיִם וּמָכְרָה שָׁוֶה מָנֶה בְמָאתַיִם אוֹ שָׁוֶה מָאתַיִם בְּמָנֶה, נִתְקַבְּלָה כְתֻבָּתָהּ. הָיְתָה כְתֻבָּתָהּ מָנֶה וּמָכְרָה שָׁוֶה מָנֶה וְדִינָר בְּמָנֶה, מִכְרָהּ בָּטֵל. אֲפִלּוּ הִיא אוֹמֶרֶת אַחֲזִיר אֶת הַדִּינָר לַיּוֹרְשִׁין, מִכְרָהּ בָּטֵל. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, לְעוֹלָם מִכְרָהּ קַיָּם עַד שֶׁתְּהֵא שָׁם כְּדֵי שֶׁתְּשַׁיֵּר בְּשָׂדֶה בַּת תִּשְׁעָה קַבִּים, וּבְגִנָּה בַּת חֲצִי קַב, וּכְדִבְרֵי רַבִּי עֲקִיבָא בֵּית רֹבַע. הָיְתָה כְתֻבָּתָהּ אַרְבַּע מֵאוֹת זוּז, וּמָכְרָה לָזֶה בְמָנֶה וְלָזֶה בְמָנֶה וְלָאַחֲרוֹן יָפֶה מָנֶה וְדִינָר בְּמָנֶה, שֶׁל אַחֲרוֹן בָּטֵל וְשֶׁל כֻּלָּן מִכְרָן קַיָּם: 
+
+שׁוּם הַדַּיָּנִין שֶׁפִּחֲתוּ שְׁתוּת אוֹ הוֹסִיפוּ שְׁתוּת, מִכְרָן בָּטֵל. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, מִכְרָן קַיָּם. אִם כֵּן מַה כֹּחַ בֵּית דִּין יָפֶה. אֲבָל אִם עָשׂוּ אִגֶּרֶת בִּקֹּרֶת, אֲפִלּוּ מָכְרוּ שָׁוֶה מָנֶה בְּמָאתַיִם, אוֹ שָׁוֶה מָאתַיִם בְּמָנֶה, מִכְרָן קַיָּם: 
+
+הַמְמָאֶנֶת, הַשְּׁנִיָּה, וְהָאַיְלוֹנִית, אֵין לָהֶם כְּתֻבָּה וְלֹא פֵרוֹת, וְלֹא מְזוֹנוֹת, וְלֹא בְלָאוֹת. וְאִם מִתְּחִלָּה נְשָׂאָהּ לְשֵׁם אַיְלוֹנִית, יֶשׁ לָהּ כְּתֻבָּה. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְנָתִין וּלְמַמְזֵר, יֶשׁ לָהֶן כְּתֻבָּה: 
+
+
+Chapter 12
+
+הַנּוֹשֵׂא אֶת הָאִשָּׁה וּפָסְקָה עִמּוֹ כְּדֵי שֶׁיָּזוּן אֶת בִּתָּהּ חָמֵשׁ שָׁנִים, חַיָּב לְזוּנָהּ חָמֵשׁ שָׁנִים. נִשֵּׂאת לְאַחֵר וּפָסְקָה עִמּוֹ כְּדֵי שֶׁיָּזוּן אֶת בִּתָּהּ חָמֵשׁ שָׁנִים, חַיָּב לְזוּנָהּ חָמֵשׁ שָׁנִים. לֹא יֹאמַר הָרִאשׁוֹן לִכְשֶׁתָּבֹא אֶצְלִי אֲזוּנָהּ, אֶלָּא מוֹלִיךְ לָהּ מְזוֹנוֹתֶיהָ לִמְקוֹם אִמָּהּ. וְכֵן לֹא יֹאמְרוּ שְׁנֵיהֶם הֲרֵי אָנוּ זָנִין אוֹתָהּ כְּאֶחָד, אֶלָּא אֶחָד זָנָהּ וְאֶחָד נוֹתֵן לָהּ דְּמֵי מְזוֹנוֹת: 
+
+נִשֵּׂאת, הַבַּעַל נוֹתֵן לָהּ מְזוֹנוֹת וְהֵן נוֹתְנִין לָהּ דְּמֵי מְזוֹנוֹת. מֵתוּ, בְּנוֹתֵיהֶן נִזּוֹנוֹת מִנְּכָסִים בְּנֵי חוֹרִין וְהִיא נִזּוֹנֶת מִנְּכָסִים מְשֻׁעְבָּדִים, מִפְּנֵי שֶׁהִיא כְבַעֲלַת חוֹב. הַפִּקְחִים הָיוּ כוֹתְבִים, עַל מְנָת שֶׁאָזוּן אֶת בִּתֵּךְ חָמֵשׁ שָׁנִים כָּל זְמַן שֶׁאַתְּ עִמִּי: 
+
+אַלְמָנָה שֶׁאָמְרָה אִי אֶפְשִׁי לָזוּז מִבֵּית בַּעְלִי, אֵין הַיּוֹרְשִׁין יְכוֹלִין לוֹמַר לָהּ לְכִי לְבֵית אָבִיךְ וְאָנוּ זָנִין אוֹתָךְ, אֶלָּא זָנִין אוֹתָהּ בְּבֵית בַּעְלָהּ וְנוֹתְנִין לָהּ מָדוֹר לְפִי כְבוֹדָהּ. אָמְרָה אִי אֶפְשִׁי לָזוּז מִבֵּית אַבָּא, יְכוֹלִים הַיּוֹרְשִׁים לוֹמַר לָהּ, אִם אַתְּ אֶצְלֵנוּ יֶשׁ לִיךְ מְזוֹנוֹת, וְאִם אֵין אַתְּ אֶצְלֵנוּ אֵין לִיךְ מְזוֹנוֹת. אִם הָיְתָה טוֹעֶנֶת מִפְּנֵי שֶׁהִיא יַלְדָּה וְהֵן יְלָדִים, זָנִין אוֹתָהּ וְהִיא בְּבֵית אָבִיהָ: 
+
+כָּל זְמַן שֶׁהִיא בְבֵית אָבִיהָ, גּוֹבָה כְתֻבָּתָהּ לְעוֹלָם. כָּל זְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ, גּוֹבָה כְתֻבָּתָהּ עַד עֶשְׂרִים וְחָמֵשׁ שָׁנִים, שֶׁיֵּשׁ בְּעֶשְׂרִים וְחָמֵשׁ שָׁנִים שֶׁתַּעֲשֶׂה טוֹבָה כְנֶגֶד כְּתֻבָּתָהּ, דִּבְרֵי רַבִּי מֵאִיר שֶׁאָמַר מִשּׁוּם רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. וַחֲכָמִים אוֹמְרִים, כָּל זְמַן שֶׁהִיא בְּבֵית בַּעְלָהּ, גּוֹבָה כְתֻבָּתָהּ לְעוֹלָם. כָּל זְמַן שֶׁהִיא בְּבֵית אָבִיהָ, גּוֹבָה כְתֻבָּתָהּ עַד עֶשְׂרִים וְחָמֵשׁ שָׁנִים. מֵתָה, יוֹרְשֶׁיהָ מַזְכִּירִין כְּתֻבָּתָהּ עַד עֶשְׂרִים וְחָמֵשׁ שָׁנִים: 
+
+
+Chapter 13
+
+שְׁנֵי דַיָּנֵי גְזֵרוֹת הָיוּ בִירוּשָׁלַיִם, אַדְמוֹן וְחָנָן בֶּן אֲבִישָׁלוֹם. חָנָן אוֹמֵר שְׁנֵי דְבָרִים, אַדְמוֹן אוֹמֵר שִׁבְעָה. מִי שֶׁהָלַךְ לִמְדִינַת הַיָּם וְאִשְׁתּוֹ תוֹבַעַת מְזוֹנוֹת, חָנָן אוֹמֵר, תִּשָּׁבַע בַּסּוֹף וְלֹא תִשָּׁבַע בַּתְּחִלָּה. נֶחְלְקוּ עָלָיו בְּנֵי כֹהֲנִים גְּדוֹלִים וְאָמְרוּ, תִּשָּׁבַע בַּתְּחִלָּה וּבַסּוֹף. אָמַר רַבִּי דוֹסָא בֶן הַרְכִּינָס כְּדִבְרֵיהֶם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, יָפֶה אָמַר חָנָן, לֹא תִשָּׁבַע אֶלָּא בַסּוֹף: 
+
+מִי שֶׁהָלַךְ לִמְדִינַת הַיָּם וְעָמַד אֶחָד וּפִרְנֵס אֶת אִשְׁתּוֹ, חָנָן אוֹמֵר, אִבֵּד אֶת מְעוֹתָיו. נֶחְלְקוּ עָלָיו בְּנֵי כֹהֲנִים גְּדוֹלִים וְאָמְרוּ, יִשָּׁבַע כַּמָּה הוֹצִיא וְיִטֹּל. אָמַר רַבִּי דוֹסָא בֶן הַרְכִּינָס כְּדִבְרֵיהֶם. אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, יָפֶה אָמַר חָנָן, הִנִּיחַ מְעוֹתָיו עַל קֶרֶן הַצְּבִי: 
+
+אַדְמוֹן אוֹמֵר שִׁבְעָה. מִי שֶׁמֵּת וְהִנִּיחַ בָּנִים וּבָנוֹת, בִּזְמַן שֶׁהַנְּכָסִים מְרֻבִּין, הַבָּנִים יוֹרְשִׁים וְהַבָּנוֹת נִזּוֹנוֹת. וּבִנְכָסִים מֻעָטִים, הַבָּנוֹת יִזּוֹנוּ וְהַבָּנִים יְחַזְּרוּ עַל הַפְּתָחִים. אַדְמוֹן אוֹמֵר, בִּשְׁבִיל שֶׁאֲנִי זָכָר הִפְסָדְתִּי. אָמַר רַבָּן גַּמְלִיאֵל, רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן: 
+
+הַטּוֹעֵן אֶת חֲבֵרוֹ כַדֵּי שֶׁמֶן, וְהוֹדָה בַקַּנְקַנִּים, אַדְמוֹן אוֹמֵר, הוֹאִיל וְהוֹדָה בְמִקְצָת הַטַּעֲנָה, יִשָּׁבֵעַ. וַחֲכָמִים אוֹמְרִים, אֵין זוֹ הוֹדָאָה מִמִּין הַטַּעֲנָה. אָמַר רַבָּן גַּמְלִיאֵל, רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן: 
+
+הַפּוֹסֵק מָעוֹת לַחֲתָנוֹ וּפָשַׁט לוֹ אֶת הָרֶגֶל, תֵּשֵׁב עַד שֶׁיַּלְבִּין רֹאשָׁהּ. אַדְמוֹן אוֹמֵר, יְכוֹלָה הִיא שֶׁתֹּאמַר, אִלּוּ אֲנִי פָסַקְתִּי לְעַצְמִי, אֵשֵׁב עַד שֶׁיַּלְבִּין רֹאשִׁי. עַכְשָׁיו שֶׁאַבָּא פָסַק עָלַי, מָה אֲנִי יְכוֹלָה לַעֲשׂוֹת, אוֹ כְנֹס אוֹ פְטֹר. אָמַר רַבָּן גַּמְלִיאֵל, רוֹאֶה אֲנִי אֶת דִּבְרֵי אַדְמוֹן: 
+
+הָעוֹרֵר עַל הַשָּׂדֶה וְהוּא חָתוּם עָלֶיהָ בְעֵד, אַדְמוֹן אוֹמֵר, יָכוֹל הוּא שֶׁיֹּאמַר, הַשֵּׁנִי נֹחַ לִי וְהָרִאשׁוֹן קָשֶׁה הֵימֶנּוּ. וַחֲכָמִים אוֹמְרִים, אִבֵּד אֶת זְכוּתוֹ. עֲשָׂאָהּ סִימָן לְאַחֵר, אִבֵּד אֶת זְכוּתוֹ: 
+
+מִי שֶׁהָלַךְ לִמְדִינַת הַיָּם וְאָבְדָה דֶרֶךְ שָׂדֵהוּ, אַדְמוֹן אוֹמֵר, יֵלֵךְ בַּקְּצָרָה. וַחֲכָמִים אוֹמְרִים, יִקְנֶה לוֹ דֶרֶךְ בְּמֵאָה מָנֶה, אוֹ יִפְרַח בָּאֲוִיר: 
+
+הַמּוֹצִיא שְׁטַר חוֹב עַל חֲבֵרוֹ, וְהַלָּה הוֹצִיא שֶׁמָּכַר לוֹ אֶת הַשָּׂדֶה, אַדְמוֹן אוֹמֵר, יָכוֹל הוּא שֶׁיֹּאמַר, אִלּוּ הָיִיתִי חַיָּב לְךָ, הָיָה לְךָ לְהִפָּרַע אֶת שֶׁלְּךָ כְּשֶׁמָּכַרְתָּ לִי אֶת הַשָּׂדֶה. וַחֲכָמִים אוֹמְרִים, זֶה הָיָה פִקֵּחַ שֶׁמָּכַר לוֹ אֶת הַקַּרְקַע, מִפְּנֵי שֶׁהוּא יָכוֹל לְמַשְׁכְּנוֹ: 
+
+שְׁנַיִם שֶׁהוֹצִיאוּ שְׁטָר חוֹב זֶה עַל זֶה, אַדְמוֹן אוֹמֵר, אִלּוּ הָיִיתִי חַיָּב לְךָ, כֵּיצַד אַתָּה לֹוֶה מִמֶּנִּי. וַחֲכָמִים אוֹמְרִים, זֶה גוֹבֶה שְׁטַר חוֹבוֹ וְזֶה גּוֹבֶה שְׁטַר חוֹבוֹ: 
+
+שָׁלֹשׁ אֲרָצוֹת לַנִּשּׂוּאִין, יְהוּדָה, וְעֵבֶר הַיַּרְדֵּן, וְהַגָּלִיל. אֵין מוֹצִיאִין מֵעִיר לְעִיר וּמִכְּרַךְ לִכְרַךְ. אֲבָל בְּאוֹתָהּ הָאָרֶץ, מוֹצִיאִין מֵעִיר לְעִיר וּמִכְּרַךְ לִכְרַךְ, אֲבָל לֹא מֵעִיר לִכְרַךְ וְלֹא מִכְּרַךְ לְעִיר. מוֹצִיאִין מִנָּוֶה הָרָעָה לְנָוֶה הַיָּפָה, אֲבָל לֹא מִנָּוֶה הַיָּפָה לְנָוֶה הָרָעָה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף לֹא מִנָּוֶה רָעָה לְנָוֶה יָפָה, מִפְּנֵי שֶׁהַנָּוֶה הַיָּפָה בוֹדֵק: 
+
+הַכֹּל מַעֲלִין לְאֶרֶץ יִשְׂרָאֵל, וְאֵין הַכֹּל מוֹצִיאִין. הַכֹּל מַעֲלִין לִירוּשָׁלַיִם, וְאֵין הַכֹּל מוֹצִיאִין, אֶחָד הָאֲנָשִׁים וְאֶחָד הַנָּשִׁים (וְאֶחָד עֲבָדִים). נָשָׂא אִשָּׁה בְאֶרֶץ יִשְׂרָאֵל וְגֵרְשָׁהּ בְּאֶרֶץ יִשְׂרָאֵל, נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל. נָשָׂא אִשָּׁה בְאֶרֶץ יִשְׂרָאֵל וְגֵרְשָׁהּ בְּקַפּוֹטְקִיָּא, נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל. נָשָׂא אִשָּׁה בְקַפּוֹטְקִיָּא וְגֵרְשָׁהּ בְּאֶרֶץ יִשְׂרָאֵל, נוֹתֵן לָהּ מִמְּעוֹת אֶרֶץ יִשְׂרָאֵל. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, נוֹתֵן לָהּ מִמְּעוֹת קַפּוֹטְקִיָּא. נָשָׂא אִשָּׁה בְקַפּוֹטְקִיָּא וְגֵרְשָׁהּ בְּקַפּוֹטְקִיָּא, נוֹתֵן לָהּ מִמְּעוֹת קַפּוֹטְקִיָּא: 
diff --git "a/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].txt" "b/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].txt"
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+Mishnah Kiddushin
+משנה קידושין
+Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]
+https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI
+
+Mishnah Kiddushin
+
+
+
+Chapter 1
+
+Le mariage est validé par un des trois moyens suivants: par l’argent donné à la femme pour l’épouser, par l’acte de mariage, ou par la cohabitation<sup class="footnote-marker">1</sup><i class="footnote"> A l'encontre des païens, qui reconnaissaient la cohabitation seule pour valider un mariage, la loi juive exige que cet acte soit accompagné de diverses cérémonies.</i>. La femme redevient libre de 2 façons: par la lettre de divorce, ou par la mort du mari. Pour la veuve qui incombe au beau-frère par lévirat, le mariage est validé par la cohabitation, et elle devient libre par le déchaussement (Dt 25, 9), ou par la mort du beau-frère. Quant à l’argent, selon l’école de Shammaï, ce sera un dinar ou la valeur d’un dinar; selon l’école de Hillel, ce sera une Prouta, ou la valeur d’une prouta<sup class="footnote-marker">2</sup><i class="footnote"> "Cf. J., (Yebamot 1, 6); (Eduyot 4, 7)."</i>, dont le montant vaut 1/8 d’Assarion italien (de la Grande Grèce).
+On acquiert un esclave hébreu par de l’argent, ou par un acte écrit. Il devient libre après un nombre d’années (au bout de six ans de service), ou par l’arrivée du Jubilé<sup class="footnote-marker">3</sup><i class="footnote"> (Lv 25, 41).</i>, ou en se rachetant par déduction de valeur pour les années écoulées de service. La servante juive a cet avantage sur lui (un moyen en plus) que sa libération s’effectue aussi lorsqu’elle a les signes de la puberté. L’esclave qui se laisse percer l’oreille<sup class="footnote-marker">4</sup><i class="footnote"> Celui qui ne veut pas quitter son maître après 6 ans de service: (Ex 21, 5).</i> est acquis au maître par cette opération, et n’est libre qu’au jubilé, ou à la mort de son maître.
+On acquiert un esclave païen, par l’argent, ou par un acte écrit, ou par la hazaqah<sup class="footnote-marker">5</sup><i class="footnote"> La prise de possession, 3e mode d'acquisition semblable à celle pour les immeubles.</i>. L’esclave peut acquérir la liberté par l’argent, ou par un acte d’affranchissement: il peut l’acquérir par l’argent, quand même ce serait payé par les mains d’autres personnes, ou par un acte d’affranchissement que le maître remet dans sa main à lui; c’est l’opinion de R. Meir. Les autres docteurs disent: il peut acquérir la liberté par l’argent qu’il donne de ses propres mains au maître, ou par un acte que d’autres personnes reçoivent pour lui. S’il se rachète par de l’argent, il faut que ce soit par celui des autres<sup class="footnote-marker">6</sup><i class="footnote"> D'ordinaire, l'esclave n'a pas d'argent, puisqu'il travaille pour son maître.</i>.
+On acquiert du gros bétail en l’attirant à soi, et du petit bétail en le soulevant; c’est l’opinion de R. Meir et de R. Eliézer. Les autres docteurs disent que l’on fait l’acquisition du petit bétail en le traînant.
+On acquiert les immeubles par un des 3 moyens suivants: l’argent, l’acte de vente, ou la hazaqah. Il n’y a qu’un moyen d’acquérir les meubles; c’est l’attraction. Si l’on achète en même temps un meuble et un immeuble, on peut employer pour ce dernier un des 3 moyens susdits. D’autre part, si un plaideur est obligé de prêter serment pour un meuble, on peut l’obliger de prêter en même temps serment pour l’immeuble<sup class="footnote-marker">7</sup><i class="footnote"> On ne le défère pas pour un procès ne concernant qu'un immeuble.</i>.
+Tout ce qu’il faut estimer pour fixer sa valeur en argent<sup class="footnote-marker">8</sup><i class="footnote"> "C'est l'interprétation que la Ghemara rapporte au nom de R. Judah, c.-à-d. tous les objets à l'exception des pièces de monnaie; cf. J., (Baba Metsia 4, 1) ( 9c)."</i>, se trouve pour l’un acquis à titre d’échange, dès que le prochain possède l’équivalent. Ainsi p. ex. en opérant l’échange d’un bœuf contre une vache, ou d’un âne contre un bœuf<sup class="footnote-marker">9</sup><i class="footnote"> V. (Sota 8, 1).</i>, dès que l’un l’a acquis, l’autre est responsable de l’échange<sup class="footnote-marker">10</sup><i class="footnote"> Dès que le 1er a acquis la vache, le 2e est tenu pour possesseur du bœuf, et la perte de ce dernier lui incombe, le cas échéant.</i>. Ce que l’on remet au domaine du trésor sacré (de culte, ou d’aumône) est acquis étant en espèces; mais ce qui est remis en possession d’un simple israélite idioth" est acquis par la possession. La promesse (seule) en consécration équivaut à la livraison du profane<sup class="footnote-marker">11</sup><i class="footnote"> Cf. Erakhim 8, 2.</i>.
+Tous les devoirs qu’un père doit accomplir pour son enfant<sup class="footnote-marker">12</sup><i class="footnote"> "Les éditions du Talmud babli ont, à l'inverse, "" ce qu'un fils doit accomplir pour son père "", ainsi qu'à la phrase suiv. "" le père pour le fils ""."</i> incombent au père; les hommes y sont soumis, non les femmes (non la mère). Tous les devoirs qu’un fils doit accomplir pour les parents, incombent aux fils et aux filles. Tous les commandements qu’il faut observer dans un temps fixé<sup class="footnote-marker">13</sup><i class="footnote"> J., (Berakhot 3, 3).</i>, sont obligatoires pour les hommes, et non pour les femmes. Tous les commandements dont l’observation ne dépend pas d’un temps fixé sont obligatoires pour les hommes et pour les femmes<sup class="footnote-marker">14</sup><i class="footnote"> Phrase omise au texte jérusalémite. Il s'agit p. ex. du précepte de la charité, que les femmes doivent observer comme les hommes.</i>. Toutes les prohibitions, qu’elles dépendent ou non d’un temps fixé, sont obligatoires pour les hommes et pour les femmes, sauf les défenses de ne pas anéantir les angles<sup class="footnote-marker">15</sup><i class="footnote"> (Lv 19, 27).</i>, de ne pas couper les coins<sup class="footnote-marker">16</sup><i class="footnote"> Ibid.</i>, et de ne pas se rendre impur aux morts si l’on est cohen<sup class="footnote-marker">17</sup><i class="footnote"> Ibid., 21, 1.</i>.
+L’imposition des mains, la présentation des offrandes en les agitant, l’apport simple, la prise d’une pincée de farine, l’encensement, l’action de tordre le cou (d’un oiseau), l’aspersion de purification, la réception (du sang d’une victime), ce sont tous actes<sup class="footnote-marker">18</sup><i class="footnote"> Enumérés en (Megila 2, 6).</i> qu’accomplissent les hommes, non les femmes, sauf l’offrande de farine pour la femme soupçonnée, ou par celle qui a fait vœu d’abstinence: elles l’offrent elles-mêmes en l’agitant.
+Tout précepte qui ne dépend pas du sol est aussi bien applicable en Terre-Sainte (Palestine) qu’au dehors; mais ce qui dépend du sol n’est applicable qu’en Palestine, sauf l’interdit de l’orla (des premières années de production d’un plant) et celui des mélanges hétérogènes. R. Eliézer défend aussi de manger des nouveaux fruits de l’année (avant l’offre des prémices) –<sup class="footnote-marker">19</sup><i class="footnote"> Tout le texte talmudique sur ce se trouve déjà traduit: 1° en (Sheviit 6, 1), 2° en (Orla 3, 9).</i>.
+Celui qui accomplit un seul précepte religieux sera favorisé pour ce fait, verra ses jours se prolonger, et aura une part d’héritage de la terre (future); mais celui qui n’accomplit pas un seul devoir ne jouira d’aucun de ces bienfaits. L’homme instruit dans la Bible<sup class="footnote-marker">20</sup><i class="footnote"> "La version du Talmud de Jérusalem diffère notablement et dit: "" L'homme qui n'est instruit ni dans la Bible,... ne fait pas partie du monde habité; mais à celui qui possède ce triple avantage on applique le verset, etc. "". Ce texte, moins clair que celui qui a été adopté ici, paraît entre une corruption de l'autre."</i>, dans la Mishna, et au courant des usages du monde, ne péchera pas facilement, comme il est dit (Qo 4, 12): Le triple fil ne sera pas rompu aisément; mais celui qui n’a ni instruction, ni conduite, ne fait pas partie du monde habité (est un être insociable).
+
+Chapter 2
+
+On peut consacrer une femme pour épouse par soi-même, ou par un délégué. La femme peut aussi épouser un homme par elle-même ou par un intermédiaire (qui recevra pour elle l’argent, ou l’acte des fiançailles). Le père peut recevoir lui-même, ou par un autre individu, l’argent ou l’acte des fiançailles pour sa fille, si elle est encore à la première majorité. Si un homme dit à une femme: “sois engagée envers moi par cette datte, ou par celle-ci”, si l’un des objets ainsi désignés a une valeur d’une prouta, la consécration est définitive; au cas contraire, elle ne l’est pas. Si la consécration est proposée par 3 de ces fruits, au cas où les 3 réunis valent une prouta, la consécration est formelle; au cas contraire, elle ne l’est pas. Si la femme a mangé ces fruits un à un, au fur et à mesure que le mari parlait, elle n’est consacrée qu’au cas où même la dernière datte représente la valeur d’une prouta.
+Si le futur dit: “Sois engagée envers moi par cette coupe de vin”, et c’est du miel, ou “par ce miel”, et c’est du vin, ou “par ce dinar d’argent”, et c’est une pièce d’or, ou “par ce dinar d’or”, et c’est de l’argent, ou “à condition que je sois riche”, et il se trouve pauvre, ou “si je suis pauvre”, et il se trouve être riche, la consécration n’est pas effective (elle pèche par la base). R. Simon dit: s’il s’est trompé de façon que le résultat soit avantageux, la consécration sera définitive.
+Si le mari dit: “Sois engagée envers moi, à condition que je sois cohen”, et il se trouve être lévite; ou “à condition que je sois lévite”, et il se trouve être cohen; ou “que je sois descendant des gens voués au culte”, et il se trouve être Mamzer (illégitime); ou “que je sois Mamzer”, et il se trouve être de la race des gens voués au culte; ou “que je sois citadin”, et il est villageois; ou “que je sois villageois”, et il est citadin; ou “à condition que ma maison soit proche du bain”, et elle en est éloignée; ou “à condition d’en être loin”, et il se trouve près de là; ou “à condition que j’aie une fille ou une servante qui sache natter les cheveux de femme”, et il se trouve ne pas en avoir; ou “à condition de ne pas en avoir”, et il en a; ou “à condition de ne pas avoir de fils”, et il en a; ou “à condition d’en avoir”, et il n’en a pas; en tous ces cas où les conditions ne se réalisent pas, bien que la femme ait eu la pensée de s’engager même au cas de leur non réalisation, elle n’est pas tenue pour consacrée. Il en est de même si elle a trompe lé futur en ses promesse.
+Si quelqu’un dit à son délégué d’aller consacrer pour lui telle femme en tel lieu, et le délégué l’a consacrée ailleurs, elle n’est pas engagée. Mais si le futur a dit seulement: “elle est dans tel endroit”, (sans l’ordonner), et la consécration a eu lieu ailleurs, l’engagement sera définitif –.-<sup class="footnote-marker">1</sup><i class="footnote"> La Guemara sur ce est déjà traduite, ci-dessus, (Gitin 6, 3).</i>
+Si quelqu’un consacre une femme à condition qu’elle ne soit pas engagée par vœu, et il se trouve ensuite qu’elle l’est, le mariage sera nul; s’il l’a épousée sans condition et elle est engagée, elle se séparera du mari sans recevoir de lui le douaire. Il en est de même, pour la femme épousée à condition de n’avoir pas de défauts, et qui se trouve en avoir<sup class="footnote-marker">2</sup><i class="footnote"> Cette phrase, indispensable pour la suite, manque au texte jérusalémite.</i>. Les défauts énumérés dans la Bible au sujet des Cohanim (Lv 21, 18-20) et qui les rendent impropres au service du culte, peuvent devenir des causes d’annulation des mariages.-<sup class="footnote-marker">3</sup><i class="footnote"> Ce se retrouve textuellement en (Ketubot 7, 7), avec toute la Guemara relative.</i>
+De celui qui consacre deux femmes pour la valeur d’une prouta, ou une pour moins d’une prouta, lors même qu’il lui envoie ensuite le cadeau de fiançailles, l’engagement est nul, parce que l’envoi a été fait dans la supposition que le premier engagement avait été valable<sup class="footnote-marker">4</sup><i class="footnote"> Le cadeau envoyé ensuite, malgré sa valeur, ne constitue pas l'engagement.</i>. De même, l’engagement, d’un mineur est nul<sup class="footnote-marker">5</sup><i class="footnote"> Malgré les envois ultérieurs.</i>.
+Celui qui consacre à la fois une femme et sa fille, ou une femme et sa sœur<sup class="footnote-marker">6</sup><i class="footnote"> Ces deux sortes d'unions à la fois sont interdites: (Lv XVIII? 17, 18. Cf. (Yebamot 3, 4).</i>, n’a pas contracté d’engagement: un jour, en présence de cinq femmes dont deux étaient sœurs, un homme cueillit un panier de figues, qui leur eût appartenu si l’on n’avait été en la septième année du repos agraire (où les fruits sont comme abandonnés). L’homme leur dit: “je vous déclare toutes consacrées envers moi par ce panier”, et l’une d’elles prit le panier en signe d’acception pour toutes. Les sages décidèrent que les deux sœurs ne seraient pas tenues pour consacrées.
+Si l’on engage comme épouse une femme avec la part de ce qui vous revient<sup class="footnote-marker">7</sup><i class="footnote"> J., (Demaï 1, 3), fin.</i>, soit sur des saintetés de premier ordre, soit sur celles de second ordre, cette déclaration est nulle; si l’on a employé à cet effet de la seconde dîme, soit involontairement, soit de plein gré, la consécration sera nulle, selon R. Meir. Mais R. Juda dit<sup class="footnote-marker">8</sup><i class="footnote"> J., Maasser Sheni, 1, 1.</i>: si c’est involontaire la consécration est nulle; mais si c’est volontaire, l’engagement est effectif. Si une femme a été volontairement consacrée par des saintetés, la consécration est effective; elle ne l’est pas en cas involontaire, selon l’avis de R. Meir. Mais R. Juda dit: l’engagement inconscient sera effectif, non celui qui est accompli de plein gré.
+Si quelqu’un s’engage au mariage en prenant de l’orla, ou des plants d’hétérogènes de la vigne, ou un bœuf condamné à être lapidé, ou une génisse destinée à avoir le cou rompue (pour homicide dont le meurtrier est inconnu), ou les oiseaux à offrir par un lépreux lors de sa guérison<sup class="footnote-marker">9</sup><i class="footnote"> Cf. (Temoura 7, 4).</i>, ou les cheveux coupés d’un Nazir, ou le premier rejeton d’un âne, ou un mélange de viande et lait, ou des animaux profanes égorgés indûment au parvis du Temple, en tous ces cas d’interdit, l’engagement est nul. Mais si l’on a consacré une femme avec le produit de la vente d’un de ces objets, la consécration sera définitive.
+Si l’on consacrer une femme en lui donnant de l’oblation, ou de la dîme, ou l’une des donations sacerdotales, ou de l’eau d’aspersion de la vache rousse, ou des cendres de celle-ci (2 modes de purification pouvant être vendus), la consécration sera effective, lors même que le mari serait un simple israélite (non cohen) –.-<sup class="footnote-marker">10</sup><i class="footnote"> Toute la Guemara sur ce est déjà traduite en (Demaï 6, 4).</i>
+
+Chapter 3
+
+Si quelqu’un dit à son prochain: “va m’engager une femme”, et celui-ci l’épouse pour lui-même, cette dernière consécration est réelle<sup class="footnote-marker">1</sup><i class="footnote"> "Le texte jérusalémite, plus net que celui de Babylone, dit: "" elle sera consacrée au second ""."</i>. De même, si l’on se fiance à une femme pour l’épouser au bout de 30 jours, puis avant ce délai un autre l’épouse, ce dernier l’emporte, et si c’est une fille d’israélite unie à un cohen, elle pourra manger de l’oblation. Si quelqu’un dit à une femme: “Sois engagée envers moi dès à présent et après l’espace de 30 jours”, puis un autre homme vient l’engager dans cet intervalle, elle n’est consacrée qu’en partie<sup class="footnote-marker">2</sup><i class="footnote"> Donc, elle devra divorcer avec les 2 fiancés.</i>; aussi, soit une fille d’israélite ainsi unie à un cohen, soit une fille de cohen unie à un israélite<sup class="footnote-marker">3</sup><i class="footnote"> Texte complété d'après la version du T. Babli.</i>, ne pourra pas manger d’oblation.
+Si quelqu’un dit à une femme: “sois-moi consacrée, à condition que je te remette 200 zouz”, la consécration sera effective, et le fiancé devra lui donner la somme promise. Mais s’il lui dit: “à condition que je te remette cette somme d’ici à 30 jours”, au cas où il l’a remise dans l’intervalle de temps voulu, la consécration est effective; au cas contraire, elle ne l’est pas. S’il dit: “à condition d’avoir 200 zouz”, la consécration sera réelle s’il a cette somme (attestée par des témoins). S’il dit: “à condition que je te montre 200 zouz”, le mariage sera conclu en lui montrant cet argent; s’il le lui montre sur la table de change (non à lui), l’engagement est nul.
+Si l’homme dit: “à condition que j’aie assez de champ de quoi y semer un Cour (= 300 saa)”, le mariage sera conclu s’il a ces champs (vérification faite). S’il dit: “à condition que j’aie ceci en tel endroit”, au cas où il l’a réellement à l’endroit désigné, le mariage sera conclu; sinon, l’engagement sera nul. S’il dit: “à condition que je te montre un champ d’une étendue telle qu’on y sème un Cour”, le mariage sera conclu en montrant ce champ. S’il lui montre cette étendue dans une vallée (non en sa propriété), l’engagement sera nul.
+R. Meir dit: Toute condition qui ne ressemble pas à celle posée par Moïse aux tribus de Ruben et de Gad, est nulle. Il fit la condition en ces termes (Nb 32, 29): Si les fils de Gad et de Ruben passent le Jourdain, on leur donnera la Pérée; s’ils ne le passent pas, en armes, ils auront leur part en Canaan<sup class="footnote-marker">4</sup><i class="footnote"> Si Moïse au lieu de répéter la condition, s'était contenté de dire que s'ils passent le Jourdain ils auront la Pérée, la condition eût été nulle, et il eût fallu leur donner la Pérée.</i>. R. Hanina b. Gamliel dit: Moïse fut obligé de répéter la condition; car s’il s’était contenté de dire: “S’ils passent le Jourdain, on leur donnera la Pérée”, sans rien dire de plus, on aurait pu croire qu’on ne leur donnerait rien, pas même leur part en Canaan.
+Si en consacrant une femme le fiancé dit qu’il la croyait fille de cohen, et elle l’est d’un lévite, ou qu’il la croyait lévite, et elle est fille de cohen, ou qu’il la croyait riche et elle est pauvre, ou qu’il la croyait pauvre et elle est riche, la consécration est effective: ce n’est pas elle qui l’a trompé. Si l’on dit à une femme: “tu me seras consacrée après ma conversion, ou après la tienne”, ou “après mon affranchissement, ou après le tien”, ou “après la mort de ton mari, ou après la mort de ta sœur”, ou “après que tu auras déchaussé le beau-frère dont tu dépends”, toutes conditions primordiales, l’engagement est nul (sans base). De même si quelqu’un dit à son prochain: “j’engage d’avance la fille que ta femme mettra au monde”, ce n’est pas une consécration réelle. Cependant, ces paroles ont leur valeur au cas où il est reconnu que la femme est enceinte; lorsqu’alors elle enfante une fille, la consécration sera réelle<sup class="footnote-marker">5</sup><i class="footnote"> Cette dernière phrase, restituée d'après le texte du Talmud Babli, manque dans les éditions du T. Jérusalémite, qui ont suivi cette de Venise.</i>.
+Si quelqu’un dit à une femme: “sois-moi consacrée, à la condition que je parle en ta faveur à l’autorité supérieure, ou que je travaille chez toi une journée entière comme ouvrier”, dès qu’il a rempli l’une de ces promesses, la consécration est effective; sinon, elle ne l’est pas. S’il met pour condition l’assentiment de son père, dès que celui-ci l’accorde, le mariage est conclu; s’il n’y consent pas, l’engagement est nul; mais s’il meurt, la consécration redevient effective. Si dans l’intervalle le fils meurt, on engage le père à dire qu’il n’aurait pas consenti (afin de soustraire la future aux cas de lévirat qui pourraient lui incomber).
+Si quelqu’un dit: “j’ai promis ma fille, sans plus savoir à qui je l’ai fiancée”, puis un autre vient déclarer qu’il est le fiancé, on le croit. Si 2 prétendants se présentent comme fiancés, tous deux doivent remettre un acte de divorce à la femme pour la libérer (vu le doute résultant de cette double déclaration); mais s’ils veulent s’entendre, il est permis que l’un adresse l’acte de divorce, et l’autre peut l’épouser. -<sup class="footnote-marker">6</sup><i class="footnote"> C'est une déclaration faite dans un but intéressé.</i>
+
+Si quelqu’un a 2 séries de filles nées de 2 mariages successifs, et le père dit qu’il sait avoir marié une grande fille, mais il ne sait plus si c’est la plus âgée de la première série, ou la plus âgée de la seconde, ou la plus jeune de la première qui se trouve plus âgée que la première de la deuxième série, toutes deviennent interdites à épouser quelqu’un, sauf la plus jeune des jeunes; tel est l’avis de R. Meir. R. Yossé dit: toutes sont libres, sauf la plus âgée de la première série. Si le père dit avoir consacré en mariage sa jeune fille, sans plus savoir si c’est la plus jeune de la deuxième série, ou la plus jeune de la première série, ou la plus âgée de la deuxième série, qui se trouve être moins âgée que la plus jeune de la première série, toutes sont interdites, sauf la plus âgée de la première série; tel est l’avis de R. Meir. R. Yossé dit: toutes sont libres, sauf la plus jeune de la deuxième série.
+Si quelqu’un prétend avoir consacré une femme pour sienne, et celle-ci le nie, il est interdit à l’homme d’épouser l’une des parentes de celle-ci à un degré prohibé, mais elle reste libre aux parents à degré prohibé de l’homme. Lorsqu’elle prétend avoir été consacrée en mariage par cet homme, et il le nie, celui-ci pourra épouser les parentes à degré prohibé de la femme, mais elle sera interdite aux parents de l’homme. Si celui-ci prétend l’avoir consacrée en mariage, et la femme déclare que l’homme a consacré sa fille, il est interdit à l’homme d’épouser les parents à degré prohibé de la mère; mais celle-ci reste libre d’épouser les parents de l’homme, de même qu’il peut épouser les parentes de la fille, et celle-ci est libre pour les parents de l’homme.
+Si l’homme prétend avoir consacré en mariage la fille, tandis que la mère de celle-ci s’attribue la consécration à elle, il est interdit à l’homme d’épouser les parentes à degré prohibé de la fille; mais celle-ci reste libre aux parents de l’homme. Il peut épouser les parentes de la mère, à laquelle sont interdits les parents de l’homme.
+Chaque fois qu’un mariage s’accomplit sans obstacle religieux, l’enfant issu de cette union est comme le père (au point de vue du droit de famille). Telles sont les unions des filles de Cohen, ou de lévite, ou de simple israélite, avec un cohen, ou un lévite, ou un israélite. Chaque fois que le mariage s’accomplit en transgressant une prescription religieuse, l’enfant à naître de là sera compté d’après celui des 2 époux qui est fautif. Telles sont une veuve unie à un grand prête<sup class="footnote-marker">7</sup><i class="footnote"> Cf. (Yebamot 9, 3).</i>, une femme répudiée ou ayant déchaussé unie à un simple cohen, une bâtarde ou une descendante des gens voués au culte unie à un israélite, une fille d’israélite unie à un bâtard ou à un descendant des gens voués au culte<sup class="footnote-marker">8</sup><i class="footnote"> V. (Gitin 9, 2).</i>. Lorsque l’union d’une femme n’est pas susceptible de consécration avec tel homme, mais le cas échéant est légale avec d’autres, l’enfant né de ce mariage est mamzer (illégitime). On entend par là l’une des unions prohibées par la loi mosaïque (Lv18). Enfin, lorsque la consécration n’est effective, ni entre les époux actuels, ni en cas d’union avec un autre mari, l’enfant est comme la mère (sans être bâtard); c’est le cas d’un enfant né d’un juif et d’une mère esclave ou païenne<sup class="footnote-marker">9</sup><i class="footnote"> "Alors, l'enfant né d'une femme non mariée; car, en raison de la divergence du mode de mariage entre juifs et païens, l'union d'un juif avec une païenne n'avait pas de caractère légal."</i>.
+R. Tarfon dit: Voici comment un mamzer est susceptible d’être admissible dans la communauté juive<sup class="footnote-marker">10</sup><i class="footnote"> Littéralement: Il est à même de se purifier (de laver la tache de l'origine).</i>: il épousera une esclave païenne, dont l’enfant sera aussi esclave; lorsque le maître juif affranchit ce dernier, il devient libre (et n’est plus mamzer). Selon R. Eliézer, l’enfant reste esclave et Mamzer.
+
+Chapter 4
+
+Dix sortes de familles proviennent de l’exil de Babylone (et sont installées depuis lors en Palestine): des prêtres, des Lévites, des Israélites, des issus de profanés<sup class="footnote-marker">1</sup><i class="footnote"> Cf. (Lv 21, 15).</i>, des prosélytes, des affranchis, des Mamzer, des gens voués au culte, ceux de père inconnu, des enfants trouvés. Les 3 premières peuvent se marier entre elles. Des 6 premières, sauf le cohen, il peut aussi y avoir alliance entre elles; enfin les 6 dernières peuvent s’unir entre elles.
+On appelle Shtouqi (muet) celui dont on connaît la mère, non le père; Assouf (trouvé) celui que l’on a recueilli dans la rue, sans connaître ni père ni mère. Aba Saül nommait le muet “l’examiné”<sup class="footnote-marker">2</sup><i class="footnote"> De Schtouqi il lit Bdouqi. Cf. (Ketubot 1, 9).</i>.
+Tous ceux à qui il est défendu d’entrer dans la communauté d’Israël peuvent s’allier entre eux; R. Juda le défend. R. Eliézer dit: celui dont la descendante est certaine peut s’unir à un autre de descendance certaine<sup class="footnote-marker">3</sup><i class="footnote"> P. ex. un Mamzer avec une descendante des gens voués au culte.</i>; mais entre celui qui est certain de son origine avec celui qui l’ignore, ou à l’inverse, ou entre deux personnes d’issue douteuse, l’union est interdite. Or, on nomme douteux celui dont le père est inconnu, l’enfant trouvé, le cuthéen. -<sup class="footnote-marker">4</sup><i class="footnote"> Toute la Guemara sur ce est traduite en (Yebamot 8, 2).</i>
+Lorsqu’un cohen épouse une fille de cohen, il devra s’enquérir sur ses ascendantes jusqu’à la 4e génération, ce qui porte l’examen sur 8 mères, savoir sa mère et grand mère maternelle, la mère du père de sa mère et la mère de celle-ci, la mère de son père et la mère de celle-ci, la mère du père de son père et la mère de celle-ci. S’il s’agit d’une fille de lévite ou d’Israélite, on ajoute encore un degré.
+Pour un cohen en fonction à l’autel il est inutile de s’enquérir, ni pour un lévite qui est au service officiel du Temple, ni pour un Israélite qui siège à Jérusalem au grand Sanhédrin (cour supérieure de justice). De même, dans une famille qui a occupé des fonctions d’administrateur public, ou de préposé à la bienfaisance, les filles sont dignes d’épouser un cohen, sans qu’il soit nécessaire de procéder à une enquête. R. Yossé dit: il faut traiter de même ceux qui se trouvent enregistrés dans les vieilles généalogies de Sephoris<sup class="footnote-marker">5</sup><i class="footnote"> Neubauer, p. 194.</i>. R. Hanina b. Antigonos attribue le même mérite à ceux qui sont inscrits dans le palais public (strata) du roi.
+La fille d’un homme déchu du sacerdoce est à jamais impropre à épouser un cohen; mais la fille d’un israélite qui a épousé une telle personne devient apte à épouser un cohen; enfin la fille d’un cohen déchu du sacerdoce qui aurait épousé une fille d’israélite reste aussi impropre à un cohen. R. Juda dit: la fille d’un prosélyte (quoique lui-même marié à une juive) est considérée comme la fille d’un cohen profané<sup class="footnote-marker">6</sup><i class="footnote"> Elle reste impropre au sacerdoce. V. J., (Bikurim 1, 5).</i>.
+R. Eliézer b. Jacob dit: la fille d’un simple israélite marié à un prosélyte est apte à épouser un cohen, comme celle d’un prosélyte marié à une fille d’israélite; mais celle d’un prosélyte marié à une prosélyte est impropre: fut-ce des prosélytes, ou des affranchis, il y a inaptitude jusqu’à la dixième génération, à moins que la mère soit fille d’Israélite. Selon R. Yossé, même la fille d’un prosélyte marié à un prosélyte peut épouser un cohen.
+Si un père déclare son fils Mamzer, on ne le croit pas, et lors même que les 2 parents disent d’un enfant encore dans le sein de sa mère il est mamzer, on ne les croit pas. R. Juda dit de les croire.
+Si un père charge quelqu’un de marier sa fille à un tiers, puis il la marie lui-même à un autre; ce mariage sera valable s’il a lieu le premier; mais si celui du délégué est antérieur, il sera le premier valable. Lorsqu’on ignore quel est le 1er, les deux fiancés enverront un acte de divorce, sauf s’ils s’entendent à ce que l’un divorce, et l’autre peut l’épouser. De même une femme donne à un délégué l’ordre de la marier (par procuration), puis elle va se marier à un autre, ce mariage est valable s’il a lieu le premier; mais si celui du délégué est antérieur, il sera le premier valable. Lorsqu’on ignore quel est le premier, les 2 fiancés enverront le divorce, sauf s’ils s’entendent à ce que l’un divorce, et l’autre peut l’épouser.
+Si un homme fait un voyage d’outre-mer avec sa femme, et il revient avec femme et enfants, en déclarant que la femme partie avec lui en voyage est bien celle qu’il ramène et dont voici les enfants, il n’a pas besoin de fournir d’autre preuve d’identité, ni pour la femme ni pour les enfants. S’il annonce qu’elle est morte et que ce sont là ses enfants, il est tenu de le prouver pour les enfants, non pour le décès de la mère.
+Si le mari déclare avoir épousé une femme au-delà des mers, qu’il présente avec ses enfants, il est tenu de prouver son assertion pour la femme, non pour les enfants. S’il dit qu’elle est morte en laissant les enfants qu’il montre, il est tenu de prouver son assertion pour la femme et pour les enfants.
+Un homme ne doit pas s’isoler avec 2 femmes (étrangères) mais une femme peut rester seule avec 2 hommes. R. Simon dit: même un homme peut s’isoler avec 2 femmes, lorsqu’une des deux est sa femme légitime; il peut même dormir avec elles dans une auberge, parce que sa femme le surveille. Un homme peut s’isoler avec sa mère, ou avec sa fille, même dormir en se trouvant près d’elles. Si le fils ou la fille ont grandi, chacun devra garder ses vêtements en se couchant.
+Nul célibataire, homme ou femme, ne devra exercer la profession d’instituteur<sup class="footnote-marker">7</sup><i class="footnote"> Par les fréquentes relations avec les mères, il y aurait à craindre des suites fâcheuses.</i>. R. Eliézer dit: si l’on n’a pas sa femme auprès de soi (même marié), on ne devra pas exercer l’enseignement.
+R. Juda dit: un célibataire ne devra pas exercer le métier de pâtre, et 2 célibataires ne devront pas dormir sous le même manteau; les autres sages le permettent (ne craignent pas de relation contre nature). Celui qui par profession a affaire aux femmes ne devra pas s’isoler avec elles (de crainte d’inconduite); aussi, est-il bon de ne pas enseigner à son fils une telle profession). R. Meir dit: Il faut toujours tâcher d’apprendre à son fils un métier convenable (ou facile), puis prier celui qui a en son pouvoir la richesse, car il n’y a pas de métier qui ne puisse laisser l’ouvrier pauvre ou l’enrichir; ni la pauvreté, ni la richesse ne dépend du métier tout dépend du mérite de l’ouvrier<sup class="footnote-marker">8</sup><i class="footnote"> Les mots entre manquent au texte Jérusalémite.</i>. R. Simon b. Eléazar dit: -As-tu jamais vu un quadrupède sauvage ou un oiseau exercer un métier? Cependant ils se nourrissent sans souci. Or, les animaux n’ont été créés que pour me servir (pour être utiles aux hommes), et moi j’ai été créé pour servir mon Créateur; ne serait-il pas juste que je me nourrisse sans souci? Mais j’ai commis des actes mauvais, et j’ai perdu mon droit à la nourriture. Abba Goryon, habitant de Sidon, dit au nom d’Abba Saül: On ne doit pas apprendre à son fils le métier d’ânier, ou de chamelier, de potier, de marin, de berger, de boutiquier, car ce sont des métiers de brigands. R. Judah dit au nom d’Abba Gorya: La plupart des âniers sont méchants; les chameliers sont en général d’honnêtes gens; la plupart des marins sont des hommes pieux. Le meilleurs des guérisseurs ira dans l’enfer<sup class="footnote-marker">9</sup><i class="footnote"> On parle ici des guérisseurs qui ne savent rien, dit le Dr Rabbinowicz (Législation, 1, 425), et qui spéculent sur la vie de leurs semblables.</i>, et le plus honnête des bouchers est l’associé d’Amalek<sup class="footnote-marker">10</sup><i class="footnote"> Symbole de la cruauté. Dans la pensée de R. Juda, le métier de tuer les animaux rend cruel.</i>. R. Nehoraï dit: Je laisse de côté tous les métiers du monde, et je n’enseigne à mon enfant que la Tora, la science dont on mange les fruits dans ce monde-ci, et dont le capital reste entier pour le monde futur. Les autres métiers ne sont pas aussi bons; on devient malade ou vieux, ou en ayant d’autres maux, on ne peut pas travailler, on meurt de faim. Mais la Tora met l’homme en sa jeunesse à l’abri de tout mal, et donne de l’espoir pour la vieillesse. Or, de la jeunesse il est dit (Is 40, 31): Ceux qui espèrent en Dieu renouvelleront leurs forces. De la vieillesse il est dit (Ps 92, 9): ils produiront des fruits même ne la vieillesse. De même il est dit du patriarche Abraham (Gn 24, 1): Abraham étant âgé, Dieu le bénit en tout. Nous trouvons que notre ancêtre Abraham accomplit toute la loi avant qu’elle fût promulguée, comme il est dit (ibid. 27, 5): Parce qu’Abraham a entendu ma voix, qu’il a observé mes recommandations, mes préceptes, mes règles, mes lois. R. Nehoraï dit<sup class="footnote-marker">11</sup><i class="footnote"> Tossefta à ce, ch. 5.</i>: Je laisse de côté tous les métiers du monde, et je n’enseigne à mon enfant que la Tora...
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+Mishnah Kiddushin
+משנה קידושין
+Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]
+https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung
+
+Mishnah Kiddushin
+
+
+
+Chapter 1
+
+Eine Frau wird auf drei<sup class="footnote-marker">1</sup><i class="footnote"> ed. Lowe und ed princ. der Mischna (Neapel 1492): <span dir="rtl">בשלשה</span> (masc.). Der (übrigens saboräischen) Diskussion in der Gemara (2b) hat jedoch <span dir="rtl">בשלש</span> vorgelegen.</i> Arten erworben<sup class="footnote-marker">2</sup><i class="footnote"> als <span dir="rtl">ארוסה</span> (vgl. Einleitung).</i> und erwirbt sich selbst<sup class="footnote-marker">3</sup><i class="footnote"> d. h. gewinnt ihre volle Freiheit, so daß sie wieder heiraten darf.</i> auf zwei Arten<sup class="footnote-marker">4</sup><i class="footnote"> ed Lowe und ed princ. der Mischna: <span dir="rtl">בשני</span> (masc.; vgl. N. 1).</i>. Sie wird erworben durch Geld<sup class="footnote-marker">5</sup><i class="footnote"> das der Mann ihr übergibt, indem er dabei die Trauungsformel (<span dir="rtl">הרי את מקדשת לי</span> o. ä.; vgl. Einleitung) spricht (Talmud 5b).</i>, Urkunde<sup class="footnote-marker">6</sup><i class="footnote"> S. 357, N. 29. Der Mann übergibt der Frau eine Urkunde, auf der die Trauungsformel (vorherg. N.) geschrieben steht.</i> und Beischlaf<sup class="footnote-marker">7</sup><i class="footnote"> der zum Zwecke der Eheschließung erfolgt. Diese dritte Art wurde aber als gegen die guten Sitten verstoßend mit körperlicher Züchtigung bestraft (Talmud 12b).</i>. Durch Geld, und zwar<sup class="footnote-marker">8</sup><i class="footnote"> Die folgende Meinungsverschiedenheit über die Höhe des Betrages findet sich in anderem Zusammenhang Mischna Edujot IV, 7, die Ansicht Bet-Hillel’s auch Mischna Baba mezia IV, 7.</i>, so sagen Bet-Schammai, durch einen Denar<sup class="footnote-marker">9</sup><i class="footnote"> <span dir="rtl">דינר</span> lat. denarius.</i> oder den Wert eines Denars. Bet-Hillel aber sagen: Durch eine Peruta<sup class="footnote-marker">10</sup><i class="footnote"> <span dir="rtl">פרוטה</span> wohl von <span dir="rtl">פרט</span> „trennen, teilen“. Ein Denar = 192 Peruta.</i> oder den Wert einer Peruta. Wieviel ist eine Peruta? Ein Achtel eines italischen Issar<sup class="footnote-marker">11</sup><i class="footnote"> <span dir="rtl">איסר האיטלקי</span> gr. ἀσσάϱιον Ιταλικόν, lat. as.</i>. Sie erwirbt sich selbst durch Scheidebrief<sup class="footnote-marker">12</sup><i class="footnote"> Zur Etymologie des Wortes <span dir="rtl">גט</span> vgl. S. 353, Einleitung.</i> und Tod des Gatten. Eine Schwägerin wird erworben<sup class="footnote-marker">13</sup><i class="footnote"> vom Bruder des kinderlos verstorbenen Gatten zur Leviratsehe (Deut. 25, 5).</i> durch Beischlaf und erwirbt sich selbst<sup class="footnote-marker">14</sup><i class="footnote"> wenn die Leviratsehe nicht vollzogen wird. Nach Vollziehung der Leviratsehe gelten auch für die Schwägerin die vorher gegebenen Bestimmungen.</i> durch Chaliza<sup class="footnote-marker">15</sup><i class="footnote"> Deut. 25, 7ff.</i> und Tod des Schwagers.
+<sup class="footnote-marker">16</sup><i class="footnote"> Im Anschluß an die vorhergehende Mischna, wird in Mischna 2—6 angegeben, auf welche Weise Knechte, Tiere, Immobilien und Mobilien erworben werden, d. h. durch welche Akte bei diesen der Kauf rechtskräftig wird.</i> Ein hebräischer Knecht<sup class="footnote-marker">17</sup><i class="footnote"> der sich aus Armut selbst verkauft (Lev. 25, 39), oder vom Gericht verkauft wird, weil er gestohlen hat und das gestohlene Gut nicht zu ersetzen vermag (Ex. 22, 2).</i> wird erworben durch Geld<sup class="footnote-marker">18</sup><i class="footnote"> d. h. durch Bezahlung der Kaufsumme.</i> und Urkunde<sup class="footnote-marker">19</sup><i class="footnote"> S. 357, N. 29. Der Verkäufer übergibt dem Käufer eine Urkunde, auf der die Worte geschrieben stehen: <span dir="rtl">הריני מכור לך הריני קנוי לך</span> „Ich bin dir hiermit verkauft.“, „Ich bin von dir hiermit erworben.“ (Maim. <span dir="rtl">הלכות עבדים</span> II, 1; vgl. dazu <span dir="rtl">כסף משנה</span>).</i> und erwirbt sich selbst<sup class="footnote-marker">20</sup><i class="footnote"> d. h. wird wieder frei.</i> durch die Jahre<sup class="footnote-marker">21</sup><i class="footnote"> nach Ablauf der sechs Dienstjahre (Ex. 21, 2; Deut. 15, 12). In einer Talmud 14b angeführten Baraita wird eine Meinungsverschiedenheit über die Dienstdauer des Knechtes, der sich selbst verkauft hat (N. 17), überliefert. Nach der einen Ansicht beträgt die Dienstdauer unterschiedslos für jeden Knecht sechs Jahre. Nach der andern Ansicht, nach der auch die Halacha entscheidet (vgl. Maim. <span dir="rtl">הלכות עבדים</span> II, 3), ist lediglich der Dienst des vom Gericht verkauften Knechtes (N. 17) auf sechs Jahre beschränkt. Der Dienst des Knechtes, der sich selbst verkauft, konnte hingegen kontraktlich auf eine andere Dauer festgesetzt werden. Allerdings hat nach manchen Erklärern auch nach der letzteren Ansicht der Knecht, der sich selbst verkauft hat, stillschweigend, wenn nichts anderes vereinbart ist, nur sechs Jahre zu dienen (vgl. Raschi auf 14b s. v. <span dir="rtl">ויתר על שש</span>; <span dir="rtl">ריטב״א</span> z. St. und <span dir="rtl">משנה למלך</span> zu Maim. <span dir="rtl">הלכות עבדים</span> II, 3).</i>, durch das Jobeljahr<sup class="footnote-marker">22</sup><i class="footnote"> auch wenn dieses vor Ablauf seiner Dienstzeit eintritt (Lev. 25, 10 und 40).</i> und durch Verminderung des (Kauf) geldes<sup class="footnote-marker">23</sup><i class="footnote"> Wenn der Knecht zu Geld kommt, kann er sich noch vor Ablauf seiner Dienstzeit freikaufen, indem er dem Herrn die der noch restlichen Dienstzeit entsprechende Summe zurückzahlt.</i>. Ihm überlegen ist eine hebräische Magd<sup class="footnote-marker">24</sup><i class="footnote"> die der Vater als Minderjährige verkauft hat (vgl. S. 112 f. Mischna Ketubot III, 8 und dorts. N. 53 und 56).</i>, die (auch) durch die Pubertätszeichen<sup class="footnote-marker">25</sup><i class="footnote"> <span dir="rtl">סימנין</span>, gr. σημ εῖον „Zeichen“.</i> sich selbst erwirbt<sup class="footnote-marker">26</sup><i class="footnote"> wenn sich die Pubertätszeichen zeigen, nachdem sie zwölf Jahre und einen Tag alt geworden ist.</i>. Der (am Ohr) durchstochene (Knecht) wird erworben<sup class="footnote-marker">27</sup><i class="footnote"> über seine Dienstzeit hinaus. Auch diesbezüglich besteht die N. 21 angeführte Meinungsverschiedenheit. Nach der ersten Ansicht gilt dieses Gesetz für jeden Knecht, nach der zweiten nur für den vom Gericht verkauften.</i> durch das Durchstechen<sup class="footnote-marker">28</sup><i class="footnote"> Ex. 21, 5f.; Deut. 15, 16f.</i> und erwirbt sich selbst durch das Jobeljahr<sup class="footnote-marker">29</sup><i class="footnote"> Der Ausdruck <span dir="rtl">עד עולם</span> in Ex. 21, 6 und Deut. 15, 17 ist nach der Erklärung der Weisen nicht wörtlich zu nehmen, sondern bedeutet lediglich: über die ursprünglich festgesetzte Dienstzeit hinaus.</i> und durch den Tod des Herrn<sup class="footnote-marker">30</sup><i class="footnote"> Der Knecht wird keinem der Erben dienstbar. Stirbt aber der Herr vor Ablauf der ursprünglich festgesetzten Dienstzeit, wird der Knecht seinem Sohn, wenn auch nicht einem andern Erben, dienstbar (Talmud 17b).</i>.
+<sup class="footnote-marker">16</sup><i class="footnote"> Im Anschluß an die vorhergehende Mischna, wird in Mischna 2—6 angegeben, auf welche Weise Knechte, Tiere, Immobilien und Mobilien erworben werden, d. h. durch welche Akte bei diesen der Kauf rechtskräftig wird.</i> Ein kanaanitischer<sup class="footnote-marker">31</sup><i class="footnote"> d. i. ein heidnischer.</i> Knecht wird erworben durch Geld<sup class="footnote-marker">18</sup><i class="footnote"> d. h. durch Bezahlung der Kaufsumme.</i>, Urkunde<sup class="footnote-marker">32</sup><i class="footnote"> S. 357, N. 29. Der Verkäufer übergibt die von ihm ausgestellte Verkaufsurkunde dem Käufer.</i> und Besitznahme<sup class="footnote-marker">33</sup><i class="footnote"> <span dir="rtl">חזקה</span> „Besitznahme“ von <span dir="rtl">החזיק</span> „ergreifen“. Darunter ist hier eine das Besitzrecht des neuen Herrn zum Ausdruck bringende Dienstleistung des Knechtes zu verstehen. Diese muß sich auf die leiblichen Bedürfnisse des Herrn beziehen (Schuhanziehen oder -ausziehen, Nachtragen der Kleider in das Badehaus u. dgl.; Talmud 22b).</i> und erwirbt sich selbst<sup class="footnote-marker">20</sup><i class="footnote"> d. h. wird wieder frei.</i> durch Geld, das durch andere<sup class="footnote-marker">34</sup><i class="footnote"> seinem Herrn. Der Sklave kann während seiner Sklavenschaft kein persönliches Eigentum besitzen, vielmehr gehört alles seinem Herrn. Daher kann er auch nicht die Lösungssumme persönlich erwerben, und muß diese von anderen gezahlt werden (Talmud 23a und b).</i> (gezahlt wird), und durch Urkunde<sup class="footnote-marker">35</sup><i class="footnote"> durch den Freibreif. Über den Text des Freibriefes vgl. S. 397 Mischna Gittin IX, 3 und dorts. N. 22.</i>, die von ihm selbst (in Empfang genommen wird)<sup class="footnote-marker">36</sup><i class="footnote"> Entsprechend dem Grundsatz <span dir="rtl">זכין לו לאדם שלא בפניו ואין הבין לו אלא בפניו </span> muß nach R. Meïr, der in der Freisetzung einen Nachteil für den Knecht erblickt, dieser den Freibrief persönlich übernehmen, und kann dies nicht ein anderer ohne sein Wissen für ihn tun. Vgl. S. 358, Mischna Gittin I, 6 und dorts. N. 43. Der Loskauf des Knechtes kann aber auch in seiner Abwesenheit erfolgen, weil, wie dies ein Amoräer erklärt, bei diesem der die Freisetzung wesentlich bewirkende Akt die Annahme des Geldes durch den Herrn ist, und kein anderer Akt von seiten des Knechtes oder eines anderen für ihn vonnöten ist (Talmud 23a; vgl. Raschi z. St. s. v. <span dir="rtl">כסף קבלת רבו</span>).</i>; so sagt R. Meïr. Die Weisen aber sagen: Durch Geld, (auch) wenn es durch ihn selbst (gezahlt wird), und durch Urkunde, (auch) wenn sie von anderen (in Empfang genommen wird<sup class="footnote-marker">37</sup><i class="footnote"> Die Weisen erblicken in der Freisetzung einen Vorteil für den Knecht. Daher kann auch ein anderer den Freibrief für ihn übernehmen. Vgl. S. 358f., Mischna Gittin I, 6 und dorts. N. 46.</i>, nur muß das Geld von anderen<sup class="footnote-marker">38</sup><i class="footnote"> die es dem Knecht mit der ausdrücklichen Bestimmung übergeben, daß es nur für seinen Loskauf Verwendung finden soll. In diesem Fall kann der Knecht die Summe persönlich erwerben. Nach R. Meïr aber kann auch in diesem Fall der Knecht das Geld nicht persönlich erwerben, sondern wird dieses sofort Eigentum des Herrn (Talmud 23a und b). Die obige Übersetzung und vorstehende Erklärung entspricht Maim. Mischnakommentar. Mit ihr stimmt auch die der Mischna entsprechende Tossiftastelle (Abschnitt I) überein. (Diese Erklärung wird von der Gemara auf 23a mit der Begründung abgelehnt: <span dir="rtl">אי הכי נערבינהו ונתניהו בכסף ובשטר בין על ידי אחרים בין על ידי עצמו </span>. D. h. es hätte dann in der Mischna kürzer heißen müssen: „Die Weisen aber sagen: Durch Zahlung des Geldes und Übernahme der Urkunde ohne Unterschied, ob dies durch andere oder den Knecht selbst erfolgt.“ Es wird daher von der Gemara höchst gezwungen erklärt, daß lediglich die Worte <span dir="rtl">בכסף על ידי עצמו</span> die Ansicht der Weisen darstellen, die Worte <span dir="rtl">ובשטר על ידי אחרים</span> aber die Ansicht eines dritten Tannaiten zum Ausdruck bringen, wonach so wie die Lösungssumme durch andere gezahlt werden muß auch der Freibreif von anderen in Empfang genommen werden muß, weil der über seinen Leib nicht frei verfügende Sklave auch den Freibrief nicht selbst übernehmen kann. Vgl. Raschi und Tossafot z. St.).</i> sein.
+<sup class="footnote-marker">16</sup><i class="footnote"> Im Anschluß an die vorhergehende Mischna, wird in Mischna 2—6 angegeben, auf welche Weise Knechte, Tiere, Immobilien und Mobilien erworben werden, d. h. durch welche Akte bei diesen der Kauf rechtskräftig wird.</i> Großvieh wird erworben durch Übergabe<sup class="footnote-marker">39</sup><i class="footnote"> Der Käufer ergreift das Tier selbst (an den Haaren u. dgl.) oder das Geschirr (Halfter, Sattel u. dgl.; Talmud 22b).</i> und Kleinvieh durch Hochheben<sup class="footnote-marker">40</sup><i class="footnote"> Der Käufer hebt das Tier in die Höhe.</i>; so sagen R. Meïr und R. Eliëser<sup class="footnote-marker">41</sup><i class="footnote"> Im Mischnatext des Jeruschalmi richtig: <span dir="rtl">אלעזר</span> (vgl. <span dir="rtl">הגהות הרש״ש</span> z. St.).</i>. Die Weisen aber sagen: Kleinvieh wird durch Ansichziehen<sup class="footnote-marker">42</sup><i class="footnote"> Der Käufer setzt das Tier durch Zuruf oder Schlag in Bewegung (Talmud 22b).</i> erworben.
+<sup class="footnote-marker">16</sup><i class="footnote"> Im Anschluß an die vorhergehende Mischna, wird in Mischna 2—6 angegeben, auf welche Weise Knechte, Tiere, Immobilien und Mobilien erworben werden, d. h. durch welche Akte bei diesen der Kauf rechtskräftig wird.</i> Güter, die Sicherheit<sup class="footnote-marker">43</sup><i class="footnote"> <span dir="rtl">אחריות</span> (von <span dir="rtl">אחר</span> „hinten sein“, hinter einer Sache stehen) „Bürgschaft, Sicherheit“.</i> gewähren<sup class="footnote-marker">44</sup><i class="footnote"> einem Gläubiger. Darunter sind Immobilien zu verstehen, die nicht abhanden kommen können.</i>, werden erworben durch Geld<sup class="footnote-marker">45</sup><i class="footnote"> durch Zahlung des Kaufpreises. Nach der Ansicht eines Amoräers, nach der auch die Halacha entscheidet, genügt die Zahlung allein nur an Orten, wo man eine Verkaufsurkunde nicht auszustellen pflegt. Wo dies aber der Fall ist, ist der Verkauf erst gültig, wenn auch die Verkaufsurkunde übergeben ist (Talmud 26a; Maim. <span dir="rtl">הלכות מכירה</span> I, 4).</i>, Urkunde<sup class="footnote-marker">46</sup><i class="footnote"> S. 357, N. 29. Nach einer amoräischen Ansicht wird nur bei einer Schenkung das Feld durch Übergabe der Schenkungsurkunde an den Empfänger erworben. Bei einem Verkauf aber genügt die Übergabe der Verkaufsurkunde an den Käufer nur in Verbindung mit der Zahlung der Kaufsumme. Lediglich bei dem Verkauf eines „schlechten Feldes“ (<span dir="rtl">מוכר שדהו מפני רעתה</span>), welches weniger Ertrag liefert, als durchschnittlich sonst ein Feld, genügt die Übergabe der Verkaufsurkunde, ohne daß die Kaufsumme ausgezahlt ist. Die Halacha entscheidet nach dieser Ansicht (Talmud 26a; Maim. <span dir="rtl">הלכות זכיה ומתנה</span> III, 1 und <span dir="rtl">הלכות מכירה</span> I, 7).</i> und Besitznahme<sup class="footnote-marker">47</sup><i class="footnote"> d. i. durch eine das Eigentumsrecht des Käufers zum Ausdruck bringende Handlung, die der Käufer am Grundstück vornimmt. Vgl. N. 33. Solche Handlungen sind nach Mischna Baba batra III, 3: das Anbringen einer Tür oder eines Schlosses, das Verschließen einer offenen Tür, das Anbringen eines Stückes Zauns oder das Niederreißen eines solchen Stückes.</i> und solche, die keine Sicherheit gewähren<sup class="footnote-marker">48</sup><i class="footnote"> Mobilien.</i>, werden nur durch Ansichziehen erworben<sup class="footnote-marker">49</sup><i class="footnote"> Diese Verordnung bez. der Erwerbung von Mobilien findet sich in anderem Zusammenhang Mischna Schebiit X, 9.</i>. Güter, die keine Sicherheit gewähren, werden mit Gütern, die Sicherheit gewähren, erworben durch Geld, Urkunde und Besitznahme<sup class="footnote-marker">50</sup><i class="footnote"> Wenn man Mobilien und Immobilien zusammen kauft, werden durch die in wirksamer Weise erfolgte Erwerbung der Immobilien die Mobilien mit erworben (<span dir="rtl">קנין אגב</span>).</i>. Güter, die keine Sicherheit gewähren, verbinden<sup class="footnote-marker">51</sup><i class="footnote"> <span dir="rtl">זוקקין</span> von <span dir="rtl">זקק</span> binden, verbinden, verpflichten.</i> Güter, die Sicherheit gewähren, daß man ihretwegen schwöre<sup class="footnote-marker">52</sup><i class="footnote"> Dieser letzte Satz der Mischna findet sich Mischna Schebuot VI, 3 als Begründung der dort gegebenen Entscheidung: „Wenn jemand von einem andern Geräte und Grundstücke fordert (Er sagt zu ihm: Ich habe Geräte und Grundstücke bei dir), … und dieser einen Teil der Geräte eingesteht, so ist er schuldig (auch bezüglich der Grundstücke seine Aussage zu beschwören).“ Der Grundsatz, daß der, der einen Teil des Klageobjekts zugesteht (<span dir="rtl">מודה במקצת</span>), seine Aussage beschwören muß (vgl. S. 167f. Mischna Ketubot XIII, 4 und dorts. N. 31), besteht sonst nur bei Mobilien. Bei Immobilien muß aber der Beklagte in keinem Falle schwören (Mischna Schebuot VI, 5). In dem in der Mischna behandelten Falle wird aber der bezüglich der Mobilien zu leistende Eid auf die Immobilien erweitert (<span dir="rtl">גלגול שבועה</span>; vgl. S. 148, N. 26 und S. 315, N. 60).</i>.
+<sup class="footnote-marker">16</sup><i class="footnote"> Im Anschluß an die vorhergehende Mischna, wird in Mischna 2—6 angegeben, auf welche Weise Knechte, Tiere, Immobilien und Mobilien erworben werden, d. h. durch welche Akte bei diesen der Kauf rechtskräftig wird.</i> Bei allem, was als Gegenwert für ein anderes dient, ist der eine, sobald der andere es erworben hat, für das Eingetauschte haftbar. Wie ist dies? Wenn jemand einen Ochsen gegen eine Kuh getauscht hat, oder einen Esel gegen einen Ochsen, so ist er, wenn der andere es erworben hat, für das Eingetauschte haftbar<sup class="footnote-marker">53</sup><i class="footnote"> Durch die auf die vorgeschriebene Art (Mischna 4) erfolgte Besitzergreifung des Tieres seitens des anderen Kontrahenten geht das Tauschobjekt automatisch, ohne jeden anderen Erwerbungsakt in sein Eigentum über, so daß er für jeden Schaden, den es erleidet, oder verursacht, haftbar ist. Ed. Lowe hat hier und im vorhergehenden Satz den Text: <span dir="rtl">כיון שזכה זה נתחיב בחליפיו</span>, was zu erklären ist: Wenn er das eingetauschte Gut in wirksamer Weise erworben hat, so ist er zum Tausch verpflichtet, d. h. kann nicht mehr zurücktreten (vgl. Tossafot auf 28a s. v. <span dir="rtl">כל הנעשה דמים באחר</span>).</i>. Das Heiligtum erwirbt durch Geld<sup class="footnote-marker">54</sup><i class="footnote"> Der Verwalter des Heiligtums erwirbt für dieses ein Tier durch Zahlung der Kaufsumme (Talmud 28b).</i>, der Laie<sup class="footnote-marker">55</sup><i class="footnote"> Zu <span dir="rtl">הדיוט</span> vgl. S. 323, N. 8.</i> durch Besitznahme<sup class="footnote-marker">56</sup><i class="footnote"> auf eine der in Mischna 4 angegebenen Arten. Zur Etymologie des Wortes <span dir="rtl">חזקה</span> vgl. N. 33.</i>. Dem Höchsten gegenüber gilt das Sprechen so viel wie die Übergabe bei einem Laien<sup class="footnote-marker">57</sup><i class="footnote"> Wenn jemand ein Tier oder ein Haus dem Heiligtum weiht, so wird es ohne jeden anderen Erwerbungsakt Eigentum des Heiligtums (Talmud 28b).</i>.
+<sup class="footnote-marker">58</sup><i class="footnote"> Die folgenden Mischnajot bis zum Ende des Abschnittes stehen inhaltlich untereinander in einem gewissen Zusammenhang. Hingegen läßt sich nur ein ganz loser Zusammenhang von Mischna 7 mit dem Vorhergehenden, d. h. mit Mischna 1 (vgl. N. 16) erkennen.</i> Zu allen Pflichten dem Sohne gegenüber, die dem Vater obliegen<sup class="footnote-marker">59</sup><i class="footnote"> Nach dem vorliegenden Text, den auch die Mischna im babylonischen Talmud bietet, steht <span dir="rtl">הבן</span> im ersten und <span dir="rtl">האב</span> im zweiten Satz als gen. obj. Hingegen hat Jeruschalmi (ebenso auch Tossifta I) die La. <span dir="rtl">כל מצות האב על הבן </span> im ersten Satz und <span dir="rtl">כל מצות הבן על האב</span> im zweiten. Danach steht <span dir="rtl">האב</span> im ersten und <span dir="rtl">הבן</span> im zweiten Satz als gen. subj. (Pflichten des Vaters resp. des Sohnes) und <span dir="rtl">על</span> im Sinne von <span dir="rtl">אל</span> („gegenüber dem Sohn resp. dem Vater“).</i>, sind Männer verpflichtet, Frauen aber davon befreit<sup class="footnote-marker">60</sup><i class="footnote"> Nach der in der Gemara (29a) zitierten Baraita ist der Vater verpflichtet, den Sohn zu beschneiden, auszulösen (wenn er der Erstgeborene ist, am 31. Tag nach der Geburt durch Zahlung von fünf Selaïm an einen Priester; vgl. Ex. 13, 13 und 34, 20), Tora zu lehren, ein Handwerk zu lehren, zu verheiraten und — nach einer Ansicht — schwimmen zu lehren (wegen der Lebensgefahr, in die sonst der Sohn geraten könnte; Talmud 30b). Die Mutter ist von der Erfüllung dieser Pflichten befreit.</i>. Zu allen Pflichten dem Vater gegenüber, die dem Sohne obliegen<sup class="footnote-marker">59</sup><i class="footnote"> Nach dem vorliegenden Text, den auch die Mischna im babylonischen Talmud bietet, steht <span dir="rtl">הבן</span> im ersten und <span dir="rtl">האב</span> im zweiten Satz als gen. obj. Hingegen hat Jeruschalmi (ebenso auch Tossifta I) die La. <span dir="rtl">האב על הבן כל מצות</span> im ersten Satz und <span dir="rtl">כל מצות הבן על האב</span> im zweiten. Danach steht <span dir="rtl">האב</span> im ersten und <span dir="rtl">הבן</span> im zweiten Satz als gen. subj. (Pflichten des Vaters resp. des Sohnes) und <span dir="rtl">על</span> im Sinne von <span dir="rtl">אל</span> („gegenüber dem Sohn resp. dem Vater“).</i>, sind sowohl Männer als auch Frauen verpflichtet<sup class="footnote-marker">61</sup><i class="footnote"> Es sind dies die Pflichten der Ehrfurcht (Lev. 19,3) und Ehrerbietung (Ex. 20, 12 und Deut. 5, 16) den Eltern gegenüber (Talmud 30b).</i>. Zu allen Geboten, die an eine bestimmte Zeit gebunden sind<sup class="footnote-marker">62</sup><i class="footnote"> <span dir="rtl">גרמה</span> von <span dir="rtl">גרם</span> „verursachen“. <span dir="rtl">מצרה שהזמן גרמה</span> wörtl.: ein Gebot, das die Zeit verursacht. Manche Texte <span dir="rtl">גרמא</span> subst. „Veranlassung, Verursachung“. Danach <span dir="rtl">מצרה שהזמן גרמא</span> wörtl.: ein Gebot, für das die Zeit die Veranlassung ist.</i>, sind Männer verpflichtet, Frauen aber davon befreit<sup class="footnote-marker">63</sup><i class="footnote"> Solche Gebote sind z. B. die an die Festzeiten gebundenen Pflichten: Laubhütte, Lulab, Schofar (Talmud 33b). Diese Regel gilt übrigens nicht ausnahmslos. So sind Frauen zum Genuß der Mazza am Sederabend (vgl. Pesachim 43b), zur Festesfreude (Deut. 16, 14) und zur Teilnahme an der alle sieben Jahre stattfindenden Volksversammlung (Deut. 31, 10—13) u. a. verpflichtet (Talmud 34a).</i>. Zu allen Geboten, die nicht an eine bestimmte Zeit gebunden sind, sind sowohl Männer als auch Frauen verpflichtet<sup class="footnote-marker">64</sup><i class="footnote"> Solche Gebote sind z. B.: Mesusa, das Anbringen eines Geländers auf dem Dache (Deut. 22, 8), die Rückgabe eines Fundes, das Fliegenlassen der Vogelmutter bei der Entnahme eines Jungen oder eines Eis aus dem Nest (Deut. 22, 6f.). Auch diese Regel gilt nicht ausnahmslos. So sind Frauen von der Pflicht des Torastudiums, der Auslösung des Erstgeborenen (vgl. N. 60) und nach der Halacha auch von der Pflicht der Fortpflanzung (vgl. S. 32f., Mischna Jebamot VI, 6 und dorts. N. 45) befreit (Talmud 34a).</i>. Zur (Einhaltung) aller Verbote, einerlei ob sie an eine bestimmte Zeit gebunden oder nicht gebunden sind, sind sowohl Männer als auch Frauen verpflichtet, ausgenommen das Verbot des Zerstörens<sup class="footnote-marker">65</sup><i class="footnote"> der Bartecken durch Abrasieren (Lev. 19, 27).</i>, des Rundscherens<sup class="footnote-marker">66</sup><i class="footnote"> des Haupthaares (dorts.).</i> und der Verunreinigung an Toten<sup class="footnote-marker">67</sup><i class="footnote"> Das für die Priester geltende Verbot der Verunreinigung an Toten gilt für Priesterstöchter nicht (vgl. S. 321, Mischna Sota III, 7 und dorts. N. 57).</i>.
+<sup class="footnote-marker">58</sup><i class="footnote"> Die folgenden Mischnajot bis zum Ende des Abschnittes stehen inhaltlich untereinander in einem gewissen Zusammenhang. Hingegen läßt sich nur ein ganz loser Zusammenhang von Mischna 7 mit dem Vorhergehenden, d. h. mit Mischna 1 (vgl. N. 16) erkennen.</i> Das Stützen<sup class="footnote-marker">68</sup><i class="footnote"> der Hände auf den Kopf des zu schlachtenden Tieres bei bestimmten Opfern (vgl. Mischna Menachot IX, 7).</i>, Schwingen<sup class="footnote-marker">69</sup><i class="footnote"> von Opfergaben bei bestimmten Opfern, die meistenteils in Mischna Menachot V, 6 aufgezählt sind.</i>, Heranbringen<sup class="footnote-marker">70</sup><i class="footnote"> der Speiseopfer an den südwestlichen Winkel des Altars (vgl. Mischna Menachot V, 5f.)</i>, Abheben des Komez<sup class="footnote-marker">71</sup><i class="footnote"> d. i. einer Hand voll vom Speiseopfer.</i>, Aufräuchern<sup class="footnote-marker">72</sup><i class="footnote"> der Opfergaben auf dem Altar.</i>, Abkneipen<sup class="footnote-marker">73</sup><i class="footnote"> des Kopfes beim Vogelopfer.</i>, Sprengen<sup class="footnote-marker">74</sup><i class="footnote"> des Blutes.</i> und Auffangen<sup class="footnote-marker">75</sup><i class="footnote"> des Blutes bei der Schlachtung des Opfertieres.</i> erfolgt durch Männer und nicht durch Frauen<sup class="footnote-marker">76</sup><i class="footnote"> Zur Vornahme der beiden ersten der genannten Opferhandlungen sind auch Nichtpriester geeignet. Die übrigen aber müssen von Priestern aus geführt werden. Bezüglich dieser letzteren Handlungen lehrt die Mischna, daß sie auch von Priesterstöchtern nicht vorgenommen werden dürfen (Tossafot auf 36a s. v. <span dir="rtl">הסמיכות</span>).</i>, ausgenommen das Speiseopfer einer Sota<sup class="footnote-marker">77</sup><i class="footnote"> vgl. S. 317, Mischna Sota III, 1.</i> und einer Nasiräerin<sup class="footnote-marker">78</sup><i class="footnote"> vgl. S. 281, Mischna Nasir VI, 9.</i>, bei denen sie schwingen.
+<sup class="footnote-marker">58</sup><i class="footnote"> Die folgenden Mischnajot bis zum Ende des Abschnittes stehen inhaltlich untereinander in einem gewissen Zusammenhang. Hingegen läßt sich nur ein ganz loser Zusammenhang von Mischna 7 mit dem Vorhergehenden, d. h. mit Mischna 1 (vgl. N. 16) erkennen.</i> Jedes Gebot, das an das Land<sup class="footnote-marker">79</sup><i class="footnote"> Das bedeutet nach der Gemara (37a): an den Boden (<span dir="rtl">חובת קרקע</span>), wie die Abgaben an Priester, Leviten und Arme.</i> gebunden ist, gilt nur im Land<sup class="footnote-marker">80</sup><i class="footnote"> in Palästina.</i>; (jedes aber), das nicht an das Land gebunden ist, gilt sowohl im Land als auch außerhalb des Landes, ausgenommen Orla<sup class="footnote-marker">81</sup><i class="footnote"> das Verbot, die Früchte eines Baumes in den ersten drei Jahren nach seiner Pflanzung zu genießen (Lev. 19, 23).</i> und Kilajim<sup class="footnote-marker">82</sup><i class="footnote"> Das Verbot des Pfropfens verschiedener Baumarten aufeinander (<span dir="rtl">הרכבת כלאי אילן</span>), der Saatenmischung (<span dir="rtl">כלאי זרעים</span>) und des Besäens eines Weinberges mit andersartiger Saat (<span dir="rtl">כלאי כרם</span>). Vgl. Lev. 19, 19 und Deut. 22, 9; s. noch N. 84.</i>. R. Eliëser sagt: Auch ausgenommen<sup class="footnote-marker">83</sup><i class="footnote"> Der Mischnatext der beiden Talmude u. a.: <span dir="rtl">אף החדש</span>. Der vorliegende Text dürfte durch nachträgliche Korrektur auf Grund der Erklärung der Gemara (37a) entstanden sein.</i> das Neue<sup class="footnote-marker">84</sup><i class="footnote"> Das Verbot des Genusses neuer Frucht vor der Darbringung des Omer (Lev. 23, 14). Nach der Tempelzerstörung ist die neue Frucht bis zum 16. Nissan inkl. zum Genusse verboten (vgl. Mischna Sukkot III, 12). Diese zwei resp. drei Gesetze gelten auch außerhalb Palästinas, obwohl sie an den Boden gebunden sind. Diese Verordnung bezüglich <span dir="rtl">כלאים ,ערלה</span> und <span dir="rtl">חדש</span> findet sich anders stilisiert auch Mischna Orla III, 9. Der betreffende Satz jener Mischna, der in der Gemara zur vorliegenden Mischna (38b) zitiert wird, lautet: <span dir="rtl">החדש אסור מן התורה בכל מקום והערלה הלכה והכלאים מדברי סופרים</span>. Danach ist <span dir="rtl">חדש</span> im Ausland nach der schriftlichen Lehre verboten, <span dir="rtl">ערלה</span> durch eine sinaïtische Tradition (<span dir="rtl">הלכה למשה מסיני</span>; dies bedeutet <span dir="rtl">הלכה</span> nach dem Amoräer R. Jochanan, und so entscheidet auch die Halacha. Vgl. Talmud 38b und Maim. <span dir="rtl">הלכות מאכלות אסורות</span> X, 10) und <span dir="rtl">כלאים</span> lediglich rabbinisch. Letzteres gilt nach der Gemara (39a) nur von <span dir="rtl">כלאי כרם</span> (N. 82), während <span dir="rtl">הרכבת כלאי אילן</span> (dorts.) auch im Ausland nach der Tora verboten ist, <span dir="rtl">כלאי זרעים</span> (dorts.) aber im Ausland auch rabbinisch erlaubt ist. (Vgl. auch Maim. <span dir="rtl">הלכות כלאים</span> I, 5; V, 3f. und <span dir="rtl">הלכות מאכלות אסורות</span> X, 8).</i>.
+<sup class="footnote-marker">58</sup><i class="footnote"> Die folgenden Mischnajot bis zum Ende des Abschnittes stehen inhaltlich untereinander in einem gewissen Zusammenhang. Hingegen läßt sich nur ein ganz loser Zusammenhang von Mischna 7 mit dem Vorhergehenden, d. h. mit Mischna 1 (vgl. N. 16) erkennen.</i> Wer auch nur ein Gebot erfüllt<sup class="footnote-marker">85</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 39b) spricht die Mischna von einem Menschen, dessen gute Handlungen den schlechten die Wage halten, so daß eine gute Handlung den Ausschlag gibt.</i>, dem wird Gutes zuteil; sein Leben wird verlängert, und er erbt das Land<sup class="footnote-marker">86</sup><i class="footnote"> <span dir="rtl">נוחל את הארץ</span> bildlicher Ausdruck für: er wird teilhaftig des ewigen Lebens (vgl. Mischna Sanhedrin X, 1).</i>. Wer aber ein Gebot nicht erfüllt, dem wird Gutes nicht zuteil; sein Leben wird nicht verlängert, und er erbt das Land nicht. Wer in Schriftwort, Mischna und Lebensart<sup class="footnote-marker">87</sup><i class="footnote"> Nach den meisten Erklärern bedeutet <span dir="rtl">דרך ארץ</span> hier anständige Lebensformen und gutes Betragen (wie in Mischna Abot III, 18). Richtiger aber dürfte die Erklärung sein, daß darunter ein weltlicher Beruf zu verstehen ist. Es ist dann der vorliegende Mischnasatz mit Mischna Abot II, 2 <span dir="rtl">יפה תלמוד תורה עם דרך ארץ וכו׳</span> zusammenzustellen.</i> bewandert ist, sündigt nicht so schnell, wie es heißt (Koh. 4, 12): „Und der dreifache Faden reißt nicht so schnell ab.“ Wer aber weder in Schriftwort, noch in Mischna, noch in Lebensart bewandert ist, gehört nicht zur Kulturwelt<sup class="footnote-marker">88</sup><i class="footnote"> Auch zu diesen Schlußworten der Mischna und zu der im Anschluß daran gegebenen Entscheidung des Amoräers R. Jochanan, daß ein solcher auch als Zeuge unzulässig ist (<span dir="rtl">ופסול לעדות</span>; Talmud 40b), paßt trefflich die in der vorhergehenden N. gegebene Erklärung des Ausdruckes <span dir="rtl">דרך ארץ</span> als weltlicher Beruf. (Vgl. Sanhedrin 24b, wo als Grund für die dorts. Mischna III, 3 gegebene Verordnung, daß Würfelspieler u. dgl. als Zeugen unzulässig sind, angegeben wird: <span dir="rtl">לפי שאין עסוקין ביישובו של עולם</span> „weil sie sich nicht mit der Kultivierung der Welt befassen“.)</i>.
+
+Chapter 2
+
+Der Mann kann sich (eine Frau) antrauen sowohl persönlich als auch durch seinen Beauftragten<sup class="footnote-marker">1</sup><i class="footnote"> indem er das Trauungsobjekt (Geld oder Urkunde, vgl. I, 1) im Namen des Auftraggebers der Frau übergibt.</i>. Die Frau kann angetraut werden sowohl persönlich als auch durch ihren Beauftragten<sup class="footnote-marker">2</sup><i class="footnote"> indem er das Trauungsobjekt für sie übernimmt.</i>. Ein Mann kann seine Tochter, wenn sie noch ein Mädchen ist<sup class="footnote-marker">3</sup><i class="footnote"> d. h. im Alter von 12 bis 12½ Jahren nach Erscheinen der Pubertätszeichen. Um so mehr ist die Antrauung einer Minderjährigen (<span dir="rtl">קטנה</span>) durch den Vater wirksam. Es wurde aber schon in früher Zeit als verboten erklärt, die Tochter zu verheiraten „solange sie noch nicht groß geworden ist und sagt: ,Jenen will ich‘.“ (Talmud 41a.)</i>, antrauen sowohl persönlich<sup class="footnote-marker">4</sup><i class="footnote"> indem er oder der Beauftragte das Geld oder die entsprechend lautende Urkunde (<span dir="rtl">בתך מקדשת לי</span> „Deine Tochter sei mir angetraut.“ u. dgl.) vom Manne übernimmt (Talmud 9a). Im Jeruschalmi (I, 2) wird eine Ansicht überliefert, wonach auch der Vater die Urkunde ausstellen kann, die dann entsprechend lautet: <span dir="rtl">אני פלוני קדשתי את בתי לפלוני</span> „Ich, N. N., habe meine Tochter dem N. N. angetraut.“</i> als auch durch seinen Beauftragten<sup class="footnote-marker">4</sup><i class="footnote"> indem er oder der Beauftragte das Geld oder die entsprechend lautende Urkunde (<span dir="rtl">בתך מקדשת לי</span> „Deine Tochter sei mir angetraut.“ u. dgl.) vom Manne übernimmt (Talmud 9a). Im Jeruschalmi (I, 2) wird eine Ansicht überliefert, wonach auch der Vater die Urkunde ausstellen kann, die dann entsprechend lautet: <span dir="rtl">אני פלוני קדשתי את בתי לפלוני</span> „Ich, N. N., habe meine Tochter dem N. N. angetraut.“</i>. Wenn jemand zu einer Frau sagt: „Sei mir angetraut mit dieser Dattel; sei mir angetraut mit dieser!“, so ist sie, wenn eine von ihnen eine Peruta<sup class="footnote-marker">5</sup><i class="footnote"> Vgl. I, 1 und dorts. N. 10.</i> wert ist, angetraut, wenn aber nicht, nicht angetraut. (Wenn er sagt): „(Sei mir angetraut) mit dieser und mit dieser und mit dieser!“, so ist sie, wenn alle zusammen eine Peruta wert sind, angetraut<sup class="footnote-marker">6</sup><i class="footnote"> Seine Worte (<span dir="rtl">בזו ובזו ובזו</span>) bestimmten alle Früchte zusammen als Trauungsgegenstand. Im vorhergehenden Falle sollte eine einzelne Frucht als ein solcher gelten.</i>, wenn aber nicht, nicht angetraut. Wenn sie eine nach der anderen aufgegessen hat, so ist sie nur angetraut, wenn eine von ihnen eine Peruta wert ist<sup class="footnote-marker">7</sup><i class="footnote"> Nach einer amoräischen Erklärung, die auch der der Mischna parallelen Tossiftastelle (ed. Romm II, 3) entspricht, spricht auch dieser letzte Satz der Mischna wie der vorhergehende von dem Fall, daß der Mann <span dir="rtl">בזו ובזו ובזו</span> gesagt, also alle Früchte zusammen als Trauungsgegenstand bestimmt hat. Wenn nun die Frau die Früchte, die ihr der Mann, während er diese Worte spricht, darreicht, der Reihe nach aufißt, so muß die letzte noch übriggebliebene (dies bedeutet hier <span dir="rtl">אחת מהן</span>) den Wert einer Peruta haben. Denn der Abschluß der Antrauung erfolgt erst mit der Entgegennahme der letzten Frucht; in diesem Augenblick aber sind die anderen nicht mehr vorhanden (Talmud 46a).</i>.
+(Wenn jemand zu einer Frau sagt): „Sei mir angetraut mit diesem Becher Wein!“, und es stellt sich heraus, daß es Honig ist; oder: „(… mit diesem Becher) Honig!“, und es stellt sich heraus, daß es Wein ist; oder: „… mit diesem Silberdenar!<sup class="footnote-marker">8</sup><i class="footnote"> <span dir="rtl">דינר</span> lat. denarius. Ein Silberdenar ist ¹⁄₂₅ Golddenar.</i> “, und es stellt sich heraus, daß es ein Golddenar<sup class="footnote-marker">8</sup><i class="footnote"> <span dir="rtl">דינר</span> lat. denarius. Ein Silberdenar ist ¹⁄₂₅ Golddenar.</i> ist; oder: „… mit diesem Golddenar!“, und es stellt sich heraus, daß es ein Silberdenar ist; oder: „(Sei mir angetraut) unter der Bedingung, daß ich reich bin!“, und es stellt sich heraus, daß er arm ist; oder: „(… unter der Bedingung, daß ich) arm bin!“, und es stellt sich heraus, daß er reich ist, so ist sie nicht angetraut. R. Simon sagt: Wenn er sie zu ihrem Vorteil getäuscht hat, ist sie angetraut.
+(Wenn jemand zu einer Frau sagt: „Sei mir angetraut) unter der Bedingung, daß ich ein Priester bin!“, und es stellt sich heraus, daß er ein Levite ist; oder: „(… unter der Bedingung, daß ich ein) Levite bin!“, und es stellt sich heraus, daß er ein Priester ist; oder: „(… unter der Bedingung, daß ich ein) Nathin<sup class="footnote-marker">9</sup><i class="footnote"> S. 323, N. 10.</i> bin!“, und es stellt sich heraus, daß er ein Bastard<sup class="footnote-marker">10</sup><i class="footnote"> dorts. N. 9.</i> ist; oder: „(… unter der Bedingung, daß ich ein) Bastard bin!“, und es stellt sich heraus, daß er ein Nathin ist; oder: „(… unter der Bedingung, daß ich) in einer Stadt wohne!“, und es stellt sich heraus, daß er in einer Großstadt<sup class="footnote-marker">11</sup><i class="footnote"> Zu <span dir="rtl">כרך</span> vgl. S. 171, 63. Nach Fleischer, Anm. zu Levy Wb. von gr. χάϱαξ „Bollwerk, Burg“.</i> wohnt; oder: „(… unter der Bedingung, daß ich) in einer Großstadt wohne!“, und es stellt sich heraus, daß er in einer Stadt wohnt; oder: „… unter der Bedingung, daß mein Haus nahe dem Badehaus ist!“, und es stellt sich heraus, daß es fern ist; oder: „(… unter der Bedingung, daß es) fern ist!“, und es stellt sich heraus, daß es nahe ist; oder: „… unter der Bedingung, daß ich eine Tochter habe, oder eine Magd habe, die Haare flechten kann<sup class="footnote-marker">12</sup><i class="footnote"> <span dir="rtl">גדלת</span> von <span dir="rtl">גדל</span> flechten (vgl. bh. <span dir="rtl">גדלים</span> Deut. 22, 12). Im Mischnatext der beiden Talmude: <span dir="rtl">מגודלת</span>, was nach einfacher Erklärung „erwachsen“ bedeutet. Der vorliegende Text mag auf Grund der Gemara 49a entstanden sein, wo <span dir="rtl">מגודלת</span> als möglicherweise mit <span dir="rtl">גדלת</span> gleichbedeutend erklärt wird (<span dir="rtl">מי סברת מאי מגודלת גדולה ממש מאי מגודלת גדלת וכו׳ </span>). Nach Raschi dorts. bedeutet <span dir="rtl">גדלת</span> „angesehen“ (vgl. dazu den Text der angeführten Gemarastelle in der Münchener Handschrift: <span dir="rtl"> מי סברת מאי מגודלת גדולה ממש מאי מגודלת מיוחסת לישנ׳ אחרי׳ מאי מגודלת גדולה וכו׳</span>).</i> !“, und er hat keine; oder: „… unter der Bedingung, daß ich keine habe!“, und er hat eine; oder: „… unter der Bedingung, daß ich keine Kinder habe!“, und er hat (Kinder); oder: „… unter der Bedingung, daß ich (Kinder) habe!“, und er hat keine; in allen diesen Fällen ist sie, auch wenn sie dann gesagt hat: „Ich hatte den Willen, ihm trotzdem<sup class="footnote-marker">13</sup><i class="footnote"> auch wenn seine Zusicherung nicht wahr sein sollte.</i> angetraut zu werden.“, nicht angetraut<sup class="footnote-marker">14</sup><i class="footnote"> weil sie dies nicht gleich ausdrücklich gesagt hatte.</i>. Ebenso ist es, wenn sie ihn getäuscht hat.
+Wenn jemand zu seinem Beauftragten gesagt hat: „Geh und traue mir die N. N. im Orte N. N. an!“, und er gegangen ist und sie in einem anderen Orte angetraut hat, so ist sie nicht angetraut<sup class="footnote-marker">15</sup><i class="footnote"> Der Auftraggeber kann bestimmte Gründe haben, aus denen er die Antrauung nur an dem betreffenden Ort vorgenommen wissen will. Erfolgte diese an einem anderen Ort, dann hat der Beauftragte den Auftrag nicht ausgeführt (Talmud 50a).</i>. (Wenn er aber gesagt hat): „Sie<sup class="footnote-marker">16</sup><i class="footnote"> die Frau.</i> befindet sich im Orte N. N.“, und er sie in einem anderen Orte angetraut hat, so ist sie angetraut<sup class="footnote-marker">17</sup><i class="footnote"> Hier wollte der Auftraggeber dem Beauftragten lediglich sagen, wo er die Frau findet (<span dir="rtl">מראה מקום</span>), ohne zu verlangen, daß die Antrauung gerade an diesem Orte erfolgen müsse (Talmud dorts.). Vgl. die entsprechende Verordnung bei der Scheidung durch einen Boten S. 381 Mischna Gittin VI, 3 und dorts. N. 26ff.</i>.
+<sup class="footnote-marker">18</sup><i class="footnote"> Die folgende Mischna findet sich in anderem Zusammenhang wörtlich Mischna Ketubot VII, 7. Vgl. S. 137f. und dorts. Nn. 45—54.</i> Wenn sich jemand eine Frau antraut unter der Bedingung, daß sie keine Gelübde auf sich hat, und es sich dann herausstellt, daß sie wohl Gelübde auf sich hat, so ist sie nicht angetraut. Wenn er sie ohne bestimmte Bedingung heimgeführt hat, und es sich dann herausstellt, daß sie Gelübde auf sich hat, so wird sie ohne (Anspruch auf die) Ketuba entlassen. (Wenn er sie sich antraut) unter der Bedingung, daß sie keine Leibesfehler hat, und sich dann doch Leibesfehler an ihr finden, so ist sie nicht angetraut. Wenn er sie ohne bestimmte Bedingung heimgeführt hat, und sich dann Leibesfehler an ihr finden, so wird sie ohne (Anspruch auf die) Ketuba entlassen. Alle Leibesfehler, die die Priester ungeeignet machen, machen auch die Frauen ungeeignet.
+Wenn jemand sich zwei Frauen mit dem Wert einer Peruta<sup class="footnote-marker">5</sup><i class="footnote"> Vgl. I, 1 und dorts. N. 10.</i>, oder eine Frau mit weniger als dem Wert einer Peruta angetraut hat, so ist sie, obwohl er nachher Brautgeschenke<sup class="footnote-marker">19</sup><i class="footnote"> <span dir="rtl">סבלונות</span> „Brautgeschenke.“ Die Etymologie des Wortes ist unsicher. Nach den alten Erklärern von <span dir="rtl">סבל</span> „tragen“, wie <span dir="rtl">משאת</span> „Brautgeschenk“ von <span dir="rtl">נשא</span>. Levy, Wb bringt das Wort mit arab. <span dir="rtl">شَبْر</span> in Zusammenhang. Nach manchen ist das Wort das gr. σύμβολον „Handgeld“.</i> geschickt hat, nicht angetraut, da er sie nur auf Grund der ersten Antrauung geschickt hat<sup class="footnote-marker">20</sup><i class="footnote"> Der Absender hält die in Wirklichkeit ungültige Antrauung für gültig. Daher gelten die Geschenke nicht etwa als neuerliches Antrauungsgeld.</i>. Ebenso ist es, wenn ein Minderjähriger sich (eine Frau) angetraut hat<sup class="footnote-marker">21</sup><i class="footnote"> und nach erlangter Großjährigkeit Geschenke schickt. Die Antrauung eines Minderjährigen ist aber ungültig.</i>.
+Wenn jemand sich eine Frau und deren Tochter, oder eine Frau und deren Schwester gleichzeitig<sup class="footnote-marker">22</sup><i class="footnote"> indem er zu ihnen sagt: „Seid mir beide angetraut!“.</i> antraut, so sind sie nicht angetraut<sup class="footnote-marker">23</sup><i class="footnote"> Keine der beiden Frauen bedarf eines Scheidebriefes, um eine neue Ehe eingehen zu können. Nach Mischna III, 12 ist die Antrauung einer wegen Blutsverwandtschaft bei Strafe der Ausrottung zur Ehe verbotenen Frau (<span dir="rtl">ערוה</span>) ungültig; also auch die Antrauung der Schwester der Gattin (nach Lev. 18, 18) und der Tochter resp. der Mutter der Gattin (nach Lev. 18, 17). Die vorliegende Mischna lehrt, daß die Antrauung für beide Frauen auch dann wirkungslos bleibt, wenn jede einzelne erst durch diese Antrauung zur <span dir="rtl">ערוה</span> würde (Talmud 50b).</i>. Es ereignete sich bei fünf Frauen, unter denen zwei Schwestern waren, daß einer einen Korb Feigen sammelte — diese gehörten ihnen<sup class="footnote-marker">24</sup><i class="footnote"> den Frauen.</i> und waren vom Siebentjahr<sup class="footnote-marker">25</sup><i class="footnote"> Die Früchte des Siebentjahres gelten als Freigut, so daß kein Raub vorlag (Talmud 52a).</i> — und zu ihnen sprach: „Ihr alle seiet mir mit diesem Korbe angetraut!“ Hierauf nahm ihn eine von ihnen für alle in Empfang. Da sagten die Weisen: Die Schwestern sind nicht angetraut<sup class="footnote-marker">26</sup><i class="footnote"> Nach Maim. (Mischnakommentar und <span dir="rtl">אישות הלכות</span> IX, 2) spricht die Mischna von dem Fall, daß der Mann zu den Frauen gesagt hat: <span dir="rtl">הראויה מכם לביאה תתקדש לי</span> „Die von euch, die ich dann begatten darf, sei mir angetraut!“. Hätte der Mann aber gesagt: „Ihr alle seiet mir angetraut!“, dann wären seine Worte, da sie bezüglich der beiden Schwestern keine Gültigkeit hatten, auch bezüglich der anderen Frauen nicht rechtskräftig gewesen. <span dir="rtl">כלכם מקדשות</span> steht danach in der Mischna ungenau. Nach <span dir="rtl">רי״ף</span> aber ist der Wortlaut der Mischna genau zu nehmen, und gelten die anderen Frauen auch in diesem Falle als angetraut. Beide Ansichten berücksichtigend entscheidet <span dir="rtl">שלחן ערוך אבן העזר</span> XLI, 3, daß in diesem Falle die anderen Frauen als zweifelhaft angetraut (<span dir="rtl">מקדשות מספק</span>) anzusehen sind. (Vgl. zum Ganzen Talmud 51a und b; <span dir="rtl">מגיד משנה</span> zur angegebenen Maim.-Stelle und <span dir="rtl">ר״ן</span> zu <span dir="rtl">רי״ף</span>).</i>.
+Wenn jemand<sup class="footnote-marker">27</sup><i class="footnote"> ein Priester.</i> sich (eine Frau) mit seinem Anteil, sei es von Hochheiligem<sup class="footnote-marker">28</sup><i class="footnote"> d. h. von solchen Opfern. von denen der Priesteranteil nur von männlichen Priestern gegessen werden darf.</i>, sei es von Minderheiligem<sup class="footnote-marker">29</sup><i class="footnote"> von denen der Priesteranteil auch von den Frauen, Kindern und Sklaven der Priester gegessen werden darf.</i> antraut, so ist sie nicht angetraut<sup class="footnote-marker">30</sup><i class="footnote"> Der Opferanteil der Priester gilt als „Eigentum des Höchsten“ (<span dir="rtl">ממון גבוה</span>) und wird ihnen nur zum Zwecke des Verzehrens zugewiesen (Talmud 52b).</i>. (Wenn jemand) mit dem zweiten Zehnten<sup class="footnote-marker">31</sup><i class="footnote"> der in Jerusalem verzehrt werden mußte, oder ausgelöst werden mußte (Deut. 14, 22ff.).</i> sei es versehentlich, sei es vorsätzlich (sich eine Frau antraut), so hat er sie sich nicht angetraut; so sagt R. Meïr<sup class="footnote-marker">32</sup><i class="footnote"> <span dir="rtl">מעשר שני</span> gilt nach R. Meïr als <span dir="rtl">ממון גבוה</span> (N. 30) und darf nur für die leiblichen Bedürfnisse des Eigentümers verwendet werden (Talmud 53a und b).</i>. R. Jehuda sagt: Wenn (er es) versehentlich (tut), hat er sie sich nicht angetraut; wenn (er es) aber vorsätzlich (tut), hat er sie sich angetraut<sup class="footnote-marker">33</sup><i class="footnote"> Nach R. Jehuda gilt <span dir="rtl">מעשר שני</span> als Eigentum des Besitzers (<span dir="rtl">ממון הדיוט</span>). Dennoch ist die Antrauung ungültig, wenn sie versehentlich damit erfolgte, weil man annehmen kann, daß die Frau (oder gar beide) nicht mit der Trauung einverstanden gewesen wäre, wäre ihr bekannt gewesen, daß sie das Trauungsobjekt erst nach Jerusalem führen, resp. auslösen müsse (N. 31; Talmud 53b).</i>. (Wenn jemand) mit Geheiligtem<sup class="footnote-marker">34</sup><i class="footnote"> Gaben, die für Zwecke des Tempeldienstes geweiht wurden (<span dir="rtl">בדק הבית</span>), nicht Opfer.</i>, (sich eine Frau antraut), so hat er sie sich, wenn (er es) vorsätzlich (tut), angetraut, wenn aber versehentlich, nicht angetraut; so sagt R. Meïr<sup class="footnote-marker">35</sup><i class="footnote"> Nach R. Meïr verliert <span dir="rtl">הקדש</span> seinen heiligen Charakter durch vorsätzlichen Profangebrauch, nicht durch irrtümlichen, nach R. Jehuda umgekehrt durch irrtümlichen, nicht durch vorsätzlichen. Daher ist nach R. Meïr nur die vorsätzlich mit <span dir="rtl">הקדש</span> erfolgte Antrauung, nach R. Jehuda nur die versehentlich damit erfolgte gültig (Talmud 53b und 54b).</i>. R. Jehuda sagt: Wenn (er es) versehentlich (tut), hat er sie sich angetraut; wenn (er es) aber vorsätzlich (tut), hat er sie sich nicht angetraut<sup class="footnote-marker">35</sup><i class="footnote"> Nach R. Meïr verliert <span dir="rtl">הקדש</span> seinen heiligen Charakter durch vorsätzlichen Profangebrauch, nicht durch irrtümlichen, nach R. Jehuda umgekehrt durch irrtümlichen, nicht durch vorsätzlichen. Daher ist nach R. Meïr nur die vorsätzlich mit <span dir="rtl">הקדש</span> erfolgte Antrauung, nach R. Jehuda nur die versehentlich damit erfolgte gültig (Talmud 53b und 54b).</i>.
+Wenn sich jemand (eine Frau) antraut<sup class="footnote-marker">36</sup><i class="footnote"> Die im folgenden aufgezählten Dinge sind zur Nutznießung verboten und stellen daher keinen Wert dar. Daher ist die mit ihnen erfolgte Antrauung ungültig.</i> mit Orla<sup class="footnote-marker">37</sup><i class="footnote"> Früchte eines Baumes in den ersten drei Jahren nach seiner Pflanzung (Lev. 19, 23).</i>, Kilajim des Weinberges<sup class="footnote-marker">38</sup><i class="footnote"> der Ertrag eines mit andersartiger Saat besäten Weinberges (Deut. 22, 9).</i>, einem Ochsen, der gesteinigt wird<sup class="footnote-marker">39</sup><i class="footnote"> Ex. 21, 28. Der wegen Tötung eines Menschen zur Steinigung verurteilte Ochse ist zu jeder Nutznießung verboten.</i>, dem Kalb, dem das Genick gebrochen wird<sup class="footnote-marker">40</sup><i class="footnote"> Deut. 21, 1ff. Nach Talmud 57a beginnt das Nutznießungsverbot mit dem Hinabführen des Kalbes in das <span dir="rtl">נחל איתן</span> (vgl. S. 344f., Mischna Sota IX, 5).</i>, den Vögeln des Aussätzigen<sup class="footnote-marker">41</sup><i class="footnote"> Der vom Aussatz Geheilte muß zwei Vögel darbringen, von denen man den einen schlachtet, den andern fliegen läßt (Lev. 14, 4ff.). Über den Beginn des Nutznießungsverbotes herrscht eine Meinungsverschiedenheit unter den Amoräern R. Simon ben Lakisch und R. Jochanan (Talmud 57a). Nach ersterem beginnt das Verbot mit der Bestimmung der beiden Vögel für ihren Zweck. Der geschlachtete Vogel bleibt dauernd zur Nutznießung verboten und muß sofort nach der Schlachtung vergraben werden (vgl. Mischna Negaïm XIV, 1). Der andere Vogel wird nach vollzogener Freilassung für jeden Gebrauch wieder erlaubt. Nach R. Jochanan aber beginnt das Nutznießungsverbot erst mit der Schlachtung des einen Vogels. Nach Raschi (z. St.) u. a. ist nach R. Jochanan der andere Vogel überhaupt zu keiner Zeit zur Nutznießung verboten (<span dir="rtl">צפורי מצרע</span> in der Mischna bezöge sich danach trotz der Pluralform lediglich auf den geschlachteten Vogel). Nach Tossafot (dorts. s. v. <span dir="rtl">משעת שחיטה</span>) ist immerhin auch der frei zu lassende Vogel in der Zeit von der Schlachtung des ersten bis zu seiner Freilassung zur Nutznießung verboten.</i>, dem Haar des Nasir<sup class="footnote-marker">42</sup><i class="footnote"> vgl. S. 249, Einleitung in den Traktat Nasir A.</i>, der Erstgeburt des Esels<sup class="footnote-marker">43</sup><i class="footnote"> die ausgelöst werden muß. Geschieht dies nicht, dann muß dem Tier das Genick gebrochen werden (Ex. 13, 13). Von welchem Zeitpunkt die nicht ausgelöste Erstgeburt des Esels zur Nutznießung verboten ist, darüber besteht eine Meinungsverschiedenheit unter den Tannaiten R. Jehuda und R. Simon. Nach ersterem ist das Tier schon zu Lebzeiten zur Nutznießung verboten, nach letzterem erst nach dem Genickbruch (Talmud 57b).</i>, Fleisch mit Milch<sup class="footnote-marker">44</sup><i class="footnote"> Ex. 23, 19; 34, 26; Deut. 14, 21.</i> oder im Tempelhof geschlachteten profanen Tieren<sup class="footnote-marker">45</sup><i class="footnote"> Im Tempelhof dürfen nur geheiligte Opfertiere geschlachtet werden.</i>, so ist sie nicht angetraut. Wenn er aber diese verkauft und mit ihrem Erlös sie sich angetraut hat, so ist sie angetraut<sup class="footnote-marker">46</sup><i class="footnote"> weil das Verbot der Nutznießung nicht auf den Erlös übergeht.</i>.
+Wenn sich jemand (eine Frau) antraut mit Priesterhebe<sup class="footnote-marker">47</sup><i class="footnote"> <span dir="rtl">תרומות</span> im Plural: die dem Priester direkt zukommende Hebe (<span dir="rtl">תרומה גדולה</span>) und die vom <span dir="rtl">מעשר</span> der Leviten für den Priester abzuhebende Zehnthebe, die ein Zehntel des <span dir="rtl">מעשר</span> beträgt (<span dir="rtl">תרומת מעשר</span> oder <span dir="rtl">מעשר מן המעשר</span>). Anders als die den Priestern zugesprochenen Opferteile (s. Mischna 8 und N. 30) gelten diese Gaben als Eigenbesitz des Priesters. Daher ist eine vom Priester mit ihnen vorgenommene Antrauung gültig.</i>, Zehntem<sup class="footnote-marker">48</sup><i class="footnote"> <span dir="rtl">מעשרות</span> im Plural: der jedes Jahr den Leviten zu gebende erste Zehnt (<span dir="rtl">מעשר ראשון</span>) und der in jedem dritten und sechsten Jahr der Schemittaperiode an Stelle des zweiten Zehnt den Armen zu überlassende Zehnt (<span dir="rtl">מעשר עני</span>). Die <span dir="rtl">מעשרות</span> gelten als Eigenbesitz der Empfänger.</i>, Priestergaben<sup class="footnote-marker">49</sup><i class="footnote"> die nach Deut. 18, 3 von jedem geschlachteten Tier dem Priester zu gebenden Teile: der Vorderfuß (<span dir="rtl">זרוע</span>), die beiden Unterkiefer mit der Zunge (<span dir="rtl">לחיים</span>) und der Magen (<span dir="rtl">קבה</span>). Diese Gaben gelten als Eigenbesitz des Priesters.</i>, Entsündigungswasser<sup class="footnote-marker">50</sup><i class="footnote"> die Asche der roten Kuh (Num. 19, 9) und das Wasser, mit dem die Asche vermischt wird (dorts. V. 17). Die mit diesen beiden Dingen erfolgte Antrauung ist deshalb gültig, weil die Frau sie gegen ein Entgelt für die Mühewaltung bei der Herbeischaffung der Asche und für das Füllen des Gefäßes mit dem Wasser einem Unreinen, der ihrer zu seiner Reinigung bedarf, überlassen kann (Maim. Mischnakommentar und <span dir="rtl">הלכות אישות</span> V, 3 auf Grund von Talmud 58b). Nach Raschi (auf 58b s. v. <span dir="rtl">בשכר הבאה</span> und Bechorot 29a s. v. <span dir="rtl">הרי זו מקדשת</span>) und <span dir="rtl">השגות הראב״ד</span> (zur angegebenen Maim-.Stelle) spricht die Mischna geradezu von einer Antrauung mit diesem Entgelt. (Hingegen ist es nicht erlaubt, für die Mischung des Wassers mit der Asche oder für die Besprengung des Unreinen mit dem Wasser Bezahlung zu nehmen. Die Annahme einer Bezahlung hierfür macht geradezu das Wasser und die Asche für ihren Zweck untauglich. Vgl. Mischna Bechorot IV, 6).</i> oder Entsündigungsasche<sup class="footnote-marker">50</sup><i class="footnote"> die Asche der roten Kuh (Num. 19, 9) und das Wasser, mit dem die Asche vermischt wird (dorts. V. 17). Die mit diesen beiden Dingen erfolgte Antrauung ist deshalb gültig, weil die Frau sie gegen ein Entgelt für die Mühewaltung bei der Herbeischaffung der Asche und für das Füllen des Gefäßes mit dem Wasser einem Unreinen, der ihrer zu seiner Reinigung bedarf, überlassen kann (Maim. Mischnakommentar und <span dir="rtl">הלכות אישות</span> V, 3 auf Grund von Talmud 58b). Nach Raschi (auf 58b s. v. <span dir="rtl">בשכר הבאה</span> und Bechorot 29a s. v. <span dir="rtl">הרי זו מקדשת</span>) und <span dir="rtl">השגות הראב״ד</span> (zur angegebenen Maim-.Stelle) spricht die Mischna geradezu von einer Antrauung mit diesem Entgelt. (Hingegen ist es nicht erlaubt, für die Mischung des Wassers mit der Asche oder für die Besprengung des Unreinen mit dem Wasser Bezahlung zu nehmen. Die Annahme einer Bezahlung hierfür macht geradezu das Wasser und die Asche für ihren Zweck untauglich. Vgl. Mischna Bechorot IV, 6).</i>, so ist sie angetraut, selbst (wenn dies) ein Israelit<sup class="footnote-marker">51</sup><i class="footnote"> d. h. ein Nichtpriester. Nach einfacher Erklärung ist die Mischna der Ansicht, daß das Verfügungsrecht des Besitzers über die genannten Gaben, sie einem ihm genehmen Priester, Leviten und Armen zukommen zu lassen, einen Wert darstellt, mit dem man eine Frau antrauen kann (<span dir="rtl">טובת הנאה ממון </span>). Nach der Ansicht aber, daß dieses Verfügungsrecht keinen solchen Wert darstellt (<span dir="rtl">טובת הנאה אינה ממון</span>), spricht die Mischna von einem Nichtpriester, dem von seinem Großvater mütterlicherseits, der ein Priester (oder Levite) war, die genannten Gaben (oder auch Früchte, von denen die Gaben noch nicht abgesondert sind; <span dir="rtl">טבל</span>) als Erbgut zugefallen sind. (In diesem Falle kann nämlich der Nichtpriester die Hebe, die er nicht selbst verzehren kann, einem Priester verkaufen und den Erlös für sich verwenden). Vgl. zum Ganzen Talmud 58a und b und Jeruschalmi zur Mischna. Nach Raschi (Bechorot 29a s. v. <span dir="rtl">אע״פ שהוא ישראל</span>) beziehen sich die Mischnaworte <span dir="rtl">ואפילו ישראל</span> auch auf die durch einen Nichtpriester vollzogene Antrauung mit <span dir="rtl">מי חטאת</span> und <span dir="rtl">אפר פרה</span>. Obwohl nämlich die Herbeischaffung der Asche und das Anfüllen des Gefäßes mit dem Wasser auch durch einen Nichtpriester geschehen durfte, so geschahen diese Verrichtungen doch gewöhnlich durch Priester.</i> (tut).
+
+Chapter 3
+
+Wenn jemand zu einem andern gesagt hat: „Geh’ und traue mir die Frau N. N. an!<sup class="footnote-marker">1</sup><i class="footnote"> Vgl. II, 1.</i> “, und dieser hingegangen ist und sie sich selbst angetraut hat, so ist sie angetraut<sup class="footnote-marker">2</sup><i class="footnote"> dem Zweiten. Manche Texte deutlicher: <span dir="rtl">מקדשת לשני</span>.</i>. Ebenso auch: Wenn jemand zu einer Frau gesagt hat: „Du seist mir angetraut nach dreißig Tagen<sup class="footnote-marker">3</sup><i class="footnote"> Die Antrauung sollte erst nach Ablauf von dreißig Tagen rechtsgültig werden.</i> !“, und ein anderer gekommen ist und sie sich innerhalb der dreißig (Tage) angetraut hat, so ist sie dem Zweiten angetraut. Ist sie die Tochter eines Israeliten<sup class="footnote-marker">4</sup><i class="footnote"> d. i. eines Nichtpriesters.</i> und er ein Priester, darf sie Priesterhebe essen<sup class="footnote-marker">5</sup><i class="footnote"> Nach Lev. 22, 11f. ist der Genuß der Priesterhebe der mit einem Priester verheirateten Tochter eines Nichtpriesters gestattet, der mit einem Nichtpriester verheirateten Tochter eines Priesters aber verboten. Die Texte variieren an dieser Stelle vielfach. Die vorliegende La. <span dir="rtl">בת ישראל לכהן תאכל בתרומה</span> ist auf die zweite Antrauung zu beziehen. Da diese gültig ist, so darf die Frau, wenn der Zweite ein Priester ist, Priesterhebe genießen. Ed. princeps der Mischna (Neapel 1492) bietet die La: <span dir="rtl">בת כהן לישראל לא תאכל בתרומה</span>, was ebenfalls auf die zweite Antrauung zu beziehen ist. Wenn der Zweite ein Nichtpriester ist, so darf die Frau, die bisher als Priesterstochter Priesterhebe genießen durfte, dies nach der Antrauung nicht mehr. Ed Lowe: <span dir="rtl">בת כהן לישראל תאכל בתרומה</span>. Diese Worte, die auch Maim. im Mischnatexte vorlagen, sind als Fortsetzung der Eingangsworte des vorhegehenden Satzes: <span dir="rtl">לאחר שלשים יום</span> …. <span dir="rtl">וכן האומר</span> zu erklären: Wenn ein Nichtpriester eine Priesterstochter mit den Worten <span dir="rtl">הרי את מקדשת לי לאחר שלשים יום </span> antraut, so darf sie bis zum Ablauf dieser Zeit noch Priesterhebe genießen, da erst nach Ablauf dieser Zeit die Antrauung rechtsgültig wird (N. 3; vgl. Maim. Mischnakommentar).</i>. (Wenn er aber gesagt hat): „(Du seist mir angetraut) von jetzt ab nach dreißig Tagen!“, und ein anderer gekommen ist und sie sich innerhalb der dreißig Tage angetraut hat, so ist sie angetraut und nicht angetraut<sup class="footnote-marker">6</sup><i class="footnote"> d. h.: Es ist zweifelhaft, ob die Antrauung des ersten oder die des zweiten gültig ist. Es ist nämlich zweifelhaft, ob die Worte <span dir="rtl">ולאחר שלשים יום</span>, die der Erste bei der Antrauung sprach, lediglich als Bedingung gemeint sind, wonach die Antrauung nach Ablauf der dreißig Tage rückwirkend schon von jetzt ab rechtsgültig wäre, oder ob diese Worte das vorhergesagte <span dir="rtl">מעכשיו</span> aufheben sollten, so daß die Wirksamkeit der Antrauung erst nach Ablauf der dreißig Tage begänne. Im ersteren Falle wäre die Antrauung des Ersten gültig und die des Zweiten ungültig, im letzteren Falle umgekehrt die des Ersten ungültig und die des Zweiten gültig. (So die Erklärung des Amoräers Rab, Talmud 59b; vgl. die entsprechende Bestimmung bei der Scheidung S. 385 Mischna Gittin VII, 3 und dorts. N. 13).</i>. Ist sie die Tochter eines Israeliten und er ein Priester oder sie die Tochter eines Priesters und er ein Israelit, so darf sie keine Priesterhebe essen<sup class="footnote-marker">7</sup><i class="footnote"> Der vorliegende Text ist auf die zweite Antrauung zu beziehen. Wenn sie die Tochter eines Nichtpriesters ist und der Zweite ein Priester, ist ihr der Genuß der Priesterhebe verboten, weil vielleicht die Antrauung des Ersten gültig war; wenn sie die Tochter eines Priesters ist und der Zweite ein Nichtpriester, ist ihr der Genuß der Priesterhebe verboten, weil vielleicht die Antrauung des Zweiten gültig ist. Ed Lowe: <span dir="rtl">בת כהן לישראל לא תאכל בתרומה</span>. Diese Worte, die auch Maim. im Mischnatext vorlagen, sind als Fortsetzung der Eingangsworte des vorhergehenden Satzes <span dir="rtl">יום</span> … <span dir="rtl">מעכשיו</span> zu erklären: Der von einem Nichtpriester mit den Worten <span dir="rtl">הרי את מקדשת לי מעכשיו ולאחר שלשים יום</span> angetrauten Priesterstochter wird der Genuß der Priesterhebe sofort verboten, weil möglicherweise die Antrauung schon von jetzt ab gültig ist (N. 6; vgl. Maim. Mischnakommentar). Die jerusalemitische Gemara, der ebenfalls der Text <span dir="rtl">בת כהן לישראל לא תאכל בתרומה</span> in der Mischna vorlag, bemerkt zu diesen Worten: <span dir="rtl">לכן צריכה שאפילו השני כהן</span>. D. h.: Die Mischna will sagen, daß der Priesterstochter der Genuß der Priesterhebe untersagt ist, wenn sie von einem Nichtpriester mit den Worten <span dir="rtl">הרי את מקדשת לי מעכשיו ולאחר שלשים יום</span> angetraut wurde, auch wenn dann innerhalb der dreißig Tage ein Priester die Frau angetraut hat (weil möglicherweise nach N. 6 die Antrauung des Nichtpriesters gültig ist).</i>.
+Wenn jemand<sup class="footnote-marker">8</sup><i class="footnote"> bei der Übergabe des Trauungsobjekts.</i> zu einer Frau sagt: „Du seist mir angetraut unter der Bedingung, daß ich dir zweihundert Sus<sup class="footnote-marker">9</sup><i class="footnote"> s. S. 95, N. 9.</i> gebe!“, so ist sie angetraut, und er muß ihr (das Geld) geben<sup class="footnote-marker">10</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 60a und b), nach der auch die Halacha entscheidet (vgl. Maim. <span dir="rtl">הלכות אישות</span> VI, 17f.), gilt die Frau, wenn die Bedingung erfüllt wird, als von dem Zeitpunkt der Antrauung an angetraut nach dem Grundsatz: <span dir="rtl">כל האומר על מנת כאומר מעכשיו דמי</span> „Die Ausdrucksweise <span dir="rtl">על מנת</span> gilt so, als hätte er <span dir="rtl">מעכשיו</span> (von jetzt ab) gesagt.“ Eine vor der Erfüllung der Bedingung erfolgte Antrauung durch einen andern bliebe daher wirkungslos. (Vgl. die entsprechende Bestimmung bei der Scheidung S. 386f. Mischna Gittin VII, 5 und dorts. N. 20).</i>. (Wenn er gesagt hat): „(Du seist mir angetraut) unter der Bedingung, daß ich dir von jetzt an bis in dreißig Tagen (das Geld) gebe!“, so ist sie, wenn er es ihr innerhalb der dreißig Tage gegeben hat, angetraut, wenn aber nicht, nicht angetraut. (Sagt er): „(Du seist mir angetraut) unter der Bedingung, daß ich zweihundert Sus habe!“, so ist sie ihm angetraut, wenn er sie hat. (Sagt er): „(Du seist mir angetraut) unter der Bedingung, daß ich dir zweihundert Sus zeige!“, so ist sie angetraut, und er muß ihr (das Geld) zeigen. Wenn er es ihr auf dem (Wechsler)tisch gezeigt hat<sup class="footnote-marker">11</sup><i class="footnote"> wenn er Geldwechsler ist und ihr fremdes Geld gezeigt hat.</i>, so ist sie nicht angetraut<sup class="footnote-marker">12</sup><i class="footnote"> Seine Worte sind als Versprechen anzusehen, eigenes Geld ihr zu zeigen (Talmud 60b).</i>.
+(Wenn jemand zu einer Frau sagt): „(Du seist mir angetraut) unter der Bedingung, daß ich Ackerland für eine Kor-Aussaat<sup class="footnote-marker">13</sup><i class="footnote"> Ein <span dir="rtl">בית כר</span> hat 75000 Quadratellen.</i> habe!“, so ist sie angetraut, wenn er es hat. (Sagt er): „(Du seist mir angetraut) unter der Bedingung, daß ich es am Ort N. N. habe!“, so ist sie, wenn er es an dem betreffenden Ort hat, angetraut, wenn aber nicht, nicht angetraut. (Sagt er): „(Du seist mir angetraut) unter der Bedingung, daß ich dir Ackerland für eine Kor-Aussaat zeige!“, so ist sie angetraut, und er muß es ihr zeigen<sup class="footnote-marker">10</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 60a und b), nach der auch die Halacha entscheidet (vgl. Maim. <span dir="rtl">הלכות אישות</span> VI, 17f.), gilt die Frau, wenn die Bedingung erfüllt wird, als von dem Zeitpunkt der Antrauung an angetraut nach dem Grundsatz: <span dir="rtl">כל האומר על מנת כאומר מעכשיו דמי</span> „Die Ausdrucksweise <span dir="rtl">על מנת</span> gilt so, als hätte er <span dir="rtl">מעכשיו</span> (von jetzt ab) gesagt.“ Eine vor der Erfüllung der Bedingung erfolgte Antrauung durch einen andern bliebe daher wirkungslos. (Vgl. die entsprechende Bestimmung bei der Scheidung S. 386f. Mischna Gittin VII, 5 und dorts. N. 20).</i>. Wenn er es ihr in einer Ebene<sup class="footnote-marker">14</sup><i class="footnote"> wo viele Felder sind, die aber nicht ihm gehören.</i> gezeigt hat, so ist sie nicht angetraut<sup class="footnote-marker">15</sup><i class="footnote"> Seine Worte sind als Ver. sprechen anzusehen, eigenes Ackerland ihr zu zeigen (Talmud 60 b).</i>.
+R. Meïr sagt: Jede Bedingung<sup class="footnote-marker">16</sup><i class="footnote"> Zu <span dir="rtl">תנאי</span> vgl- S. 119, N. 63.</i>, die nicht so ist wie die Bedingung der Gaditen und Reúbeniten, ist keine Bedingung<sup class="footnote-marker">17</sup><i class="footnote"> Nach R. Meïr muß jedes bedingungsweise getroffene Abkommen dieselben Merkmale aufweisen wie der mit den Stämmen Reúben und Gad geschlossene Vertrag. Dazu gehört u. a. auch, daß die Bedingung in einer doppelten Form, positiv und negativ ausgesprochen wird, wie dies aus den angeführten Versen ersichtlich ist. Ist aber z. B. eine Bedingung nur in positiver Form ausgesprochen worden, dann ist sie wirkungslos und der an sie geknüpfte Rechtsakt erlangt Gültigkeit ohne Rücksicht darauf, ob die Bedingung erfüllt wird.</i>; wie es heißt (Num. 32, 29): „Und Mose sprach zu ihnen: „Wenn die Gaditen und Reúbeniten hinüberziehen werden …<sup class="footnote-marker">18</sup><i class="footnote"> Die Fortsetzung des Verses, die manche Texte auch in der Mischna haben: <span dir="rtl">.אתכם את הירדן כל חלוץ למלחמה לפני ה׳ ונכבשה הארץ לפניכם ונתתם להם את ארץ הגלעד לאחזה </span></i> “, und ferner heißt es (dorts. V. 30): „Und wenn sie nicht gerüstet hinüberziehen werden …<sup class="footnote-marker">19</sup><i class="footnote"> Die Fortsetzung des Verses, die manche Texte auch in der Mischna haben: <span dir="rtl">אתכם ונאחזו כםככת בארץ כנען</span>. Die Stämme Reúben und Gad sollten das Ostjordnaland nur dann bekommen, wenn sie bei der Eroberung des Westjordanlandes mithelfen würden. Diese Bedingung wird im ersten der angeführten Verse in positiver, im zweiten in negativer Form ausgesprochen.</i>.“ R. Chanina, der Sohn Gamliëls, sagt: Dies mußte gesagt werden, da man sonst<sup class="footnote-marker">20</sup><i class="footnote"> <span dir="rtl">אלמלא</span>, ed. Lowe: <span dir="rtl">אלמלי</span>, wörtl.: „wenn es nicht wäre“. Oft auch in affirmativem Sinne: „wenn es wäre“. Vgl. zur Etymologie, Vokalisation und Orthographie des Wortes Ben-Jehuda, Thesaurus I, S. 250ff. s. v. <span dir="rtl">אלמלא</span> und dorts. Fußnote.</i> verstehen könnte, daß sie auch im Lande Kanaan<sup class="footnote-marker">21</sup><i class="footnote"> d. h. im Westjordanland.</i> keinen Anteil erhalten sollten<sup class="footnote-marker">22</sup><i class="footnote"> Nach dieser letzteren Ansicht mußte nicht aus formalen Gründen auch noch der zweite Vers gesprochen werden, sondern lediglich wegen des Schlusses dieses Verses (N. 19), daß nämlich die beiden Stämme auch bei Nichterfüllung der Bedingung im Westjordanland gleich den übrigen Stämmen Landbesitz bekommen sollten. Daher könne man aus der doppelten Form dieser Bedingung keine Regel ableiten.</i>.
+Wenn jemand sich eine Frau angetraut hat und nachher gesagt hat: „Ich glaubte, sie sei eine Priesterstochter, während sie die Tochter eines Leviten ist; … sie sei die Tochter eines Leviten, während sie eine Priesterstochter ist, … sie sei arm, während sie reich ist; … sie sei reich, während sie arm ist.“, so ist sie angetraut, weil sie ihn nicht getäuscht hat<sup class="footnote-marker">23</sup><i class="footnote"> und er den von ihm vorausgesetzten Tatbestand nicht ausdrücklich ausgesprochen hat.</i>. Wenn jemand<sup class="footnote-marker">8</sup><i class="footnote"> bei der Übergabe des Trauungsobjekts.</i> zu einer Frau sagt: „Du seist mir angetraut, nachdem ich Proselyt geworden bin!“, oder: „… nachdem du Proselytin geworden bist!“, oder: „… nachdem ich frei geworden bin!“, oder: „… nachdem du frei geworden bist!“, oder: „… nachdem dein Gatte gestorben ist!“, oder: „… nachdem deine Schwester gestorben ist<sup class="footnote-marker">24</sup><i class="footnote"> wenn er mit dieser Schwester verheiratet ist.</i> !“, oder: „… nachdem dein Levir dir die Chaliza erteilt hat<sup class="footnote-marker">25</sup><i class="footnote"> wenn sie als Witwe eines kinderlos verstorbenen Mannes von dessen Bruder geheiratet werden soll, oder die Chaliza vollziehen soll (Deut. 25, 5ff.).</i> !“, so ist sie nicht angetraut<sup class="footnote-marker">26</sup><i class="footnote"> Da zur Zeit der Antrauung eine Eheschließung zwischen den genannten Personen ungültig wäre, so kann die Antrauung auch später nicht gültig werden (Talmud 62a und b). Die Mischna ist der Ansicht, daß die Antrauung der Witwe eines kinderlos verstorbenen Mannes durch einen anderen als seinen Bruder ungültig ist. Nach der Halacha aber ist eine solche Antrauung zweifelhaft gültig (vgl. Jebamot 92b).</i>. Ebenso auch: Wenn jemand zu einem andern sagt: „Wenn deine Frau ein Mädchen gebiert, so sei dieses mir angetraut!<sup class="footnote-marker">27</sup><i class="footnote"> vgl. II, 1 und dorts. N. 8.</i> “ ,so ist dieses nicht angetraut<sup class="footnote-marker">28</sup><i class="footnote"> weil das Kind noch nicht vorhanden ist.</i>. Wenn aber die Frau des andern schwanger war, und die Frucht schon erkennbar war, so haben seine Worte Bestand, und wenn sie ein Mädchen gebiert, ist dieses angetraut<sup class="footnote-marker">29</sup><i class="footnote"> Der letzte Satz der Mischna <span dir="rtl">מקדשת</span> … <span dir="rtl">אם היתה</span> fehlt in vielen Texten und ist aus der Gemara 62b, wo er als amoräischer Ausspruch erscheint, in den vorliegenden Mischnatext gelangt.</i>.
+Wenn jemand zu einer Frau gesagt hat: „Du seist mir angetraut unter der Bedingung, daß ich für dich bei der Regierung sprechen werde!“ oder: „… daß ich bei dir als Taglöhner arbeiten werde!“, so ist sie, wenn er für sie bei der Regierung gesprochen oder bei ihr als Taglöhner gearbeitet hat, angetraut, wenn aber nicht, nicht angetraut. (Wenn jemand zu einer Frau gesagt hat): „(Du seist mir angetraut) unter der Bedingung, daß mein Vater damit einverstanden ist<sup class="footnote-marker">30</sup><i class="footnote"> d. h. ausdrücklich seine Einwilligung gibt.</i> !“, so ist sie, wenn der Vater damit einverstanden war<sup class="footnote-marker">30</sup><i class="footnote"> d. h. ausdrücklich seine Einwilligung gibt.</i>, angetraut, wenn aber nicht<sup class="footnote-marker">31</sup><i class="footnote"> d. h. sich nicht äußert oder geradezu Einspruch erhebt.</i>, nicht angetraut. Ist der Vater gestorben, so ist sie angetraut.<sup class="footnote-marker">32</sup><i class="footnote"> Nach einer amoräischen Erklärung im Jeruschalmi (zur Mischna) können dieser und der nächste Satz der Mischna (… <span dir="rtl">מת הבן</span>) nicht als Fortsetzung des einleitenden Satzes <span dir="rtl">על מנת שירצה אבא</span> erklärt werden. Da der Mann die Gültigkeit der Antrauung von der ausdrücklichen Einwilligung des Vaters abhängig gemacht hat, wäre nicht zu erklären, warum die Antrauung gültig ist, wenn der Vater gestorben ist, ohne vorher seine Einwilligung zu erklären, und wozu andererseits, wenn der Sohn gestorben ist, ein ausdrücklicher Einspruch des Vaters notwendig ist, um die Antrauung ungültig zu machen. Es müssen vielmehr diese beiden Sätze von dem Fall sprechen, daß der Mann gesagt hat, die Antrauung solle nur dann ungültig sein, wenn der Vater ausdrücklich gegen sie Einspruch erhebt (vgl. <span dir="rtl">רידב״ז</span> zu Jeruschalmi). Nach einer amoräischen Erklärung im Babli (68b) sprechen alle drei Sätze von dem Fall, daß der Mann gesagt hat, die Antrauung solle gültig sein, wenn der Vater nicht innerhalb einer bestimmten Frist ausdrücklich dagegen Einspruch erhebt. <span dir="rtl">לא רצה האב</span> im ersten Satze bedeutet dann, daß der Vater innerhalb dieser Frist Einspruch erhoben hat; <span dir="rtl">מת האב</span> im zweiten Satz, daß der Vater innerhalb dieser Frist gestorben ist, ohne vorher Einspruch erhoben zu haben; <span dir="rtl">מת הבן</span> im dritten Satz, daß der Sohn innerhalb dieser Frist gestorben ist.</i>. Ist der Sohn gestorben, so belehrt man den Vater, daß er sage, er sei nicht einverstanden<sup class="footnote-marker">33</sup><i class="footnote"> damit die Antrauung ungültig werde und die Witwe des kinderlos Verstorbenen nicht an den Bruder gebunden sei (Deut. 25, 5ff.). Vgl. vorherg. N.</i>.
+(Wenn jemand gesagt hat): „Ich habe meine Tochter angetraut<sup class="footnote-marker">34</sup><i class="footnote"> Vgl. II, 1 und dorts. N. 3f.</i>, weiß aber nicht, wem ich sie angetraut habe“, und einer gekommen ist und gesagt hat: „Ich habe sie angetraut.“<sup class="footnote-marker">34</sup><i class="footnote"> Vgl. II, 1 und dorts. N. 3f.</i>, so ist er beglaubt. Wenn einer gesagt hat: „Ich habe sie angetraut.“, und ein anderer: „Ich habe sie angetraut.“, so müssen<sup class="footnote-marker">35</sup><i class="footnote"> damit sie einen anderen heiraten kann.</i> beide ihr einen Scheidebrief geben. Wenn sie wollen, gibt einer ihr einen Scheidebrief und der andere führt sie heim<sup class="footnote-marker">36</sup><i class="footnote"> nach neuerlicher Antrauung (<span dir="rtl">ר״ן</span>).</i>.
+(Wenn jemand sagt): „Ich habe meine Tochter als Minderjährige<sup class="footnote-marker">37</sup><i class="footnote"> Die Worte <span dir="rtl">כשהיא קטנה</span> beziehen sich auch auf den ersten Satz <span dir="rtl">קדשתי את בתי</span>. Im Mischnatext des Jeruschalmi u. a. geradezu: <span dir="rtl">קדשתי את בתי כשהיא קטנה</span>.</i> angetraut.“, oder: „Ich habe sie als Minderjährige angetraut und auch geschieden<sup class="footnote-marker">38</sup><i class="footnote"> d. h. den Scheidebrief in Empfang genomnen. Der Vater hat das Recht, seine minderjährige Tochter anzutrauen und den Scheidebrief in Empfang zu nehmen. Dasselbe gilt übrigens auch bezüglich einer <span dir="rtl">נערה</span>. (Vgl. II, 1 und dorts. N. 3 und S. 379f. Mischna Gittin VI, 2 und dorts. Nn. 15—18).</i>.“, so ist er, wenn sie auch jetzt<sup class="footnote-marker">39</sup><i class="footnote"> zur Zeit der Aussage.</i> noch minderjährig<sup class="footnote-marker">40</sup><i class="footnote"> oder eine <span dir="rtl">נערה</span> (vgl. N. 38).</i> ist, beglaubt<sup class="footnote-marker">41</sup><i class="footnote"> und die Tochter darf im letzteren Falle als Geschiedene nach Lev. 21, 7 keinen Priester heiraten. Daß der Vater eine solche Aussage machen kann, wird aus Deut. 22, 16 <span dir="rtl">ואמר אבי הנער אל הזקנים את בתי נתתי לאיש הזה</span> gefolgert (Talmud 64a).</i>. (Wenn er sagt): „Ich habe sie als Minderjährige angetraut und auch geschieden.“, und sie jetzt großjährig<sup class="footnote-marker">42</sup><i class="footnote"> d. h. <span dir="rtl">בוגרת</span>, älter als 12½ Jahre (vgl. N. 38 und 40).</i> ist, so ist er nicht beglaubt. (Wenn er sagt): „Sie war gefangen<sup class="footnote-marker">43</sup><i class="footnote"> so daß sie wegen des Verdachtes, daß man ihr beigewohnt hat, zur Ehe mit einem Priester untauglich würde.</i>, und ich habe sie ausgelöst.“, so ist er, einerlei ob sie jetzt minderjährig oder großjährig ist, nicht beglaubt<sup class="footnote-marker">44</sup><i class="footnote"> da nur Aussagen des Vaters, die sich auf die Verehelichung beziehen, wirksam sind.</i>. Wenn jemand in seiner Todesstunde<sup class="footnote-marker">45</sup><i class="footnote"> oder auch sonst.</i> sagt: „Ich habe Kinder<sup class="footnote-marker">46</sup><i class="footnote"> so daß die Frau nach dem Tode ihres Gatten nicht an dessen Bruder gebunden ist.</i>.“, so ist er beglaubt, wenn aber: „Ich habe Brüder<sup class="footnote-marker">47</sup><i class="footnote"> so daß die Frau nach dem Tode des kinderlos verstorbenen Gatten an dessen Bruder gebunden wäre (nach Deut. 25, 5ff.).</i>.“, nicht beglaubt<sup class="footnote-marker">48</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 64a) gilt dies nur dann, wenn bisher die Annahme (<span dir="rtl">חזקה</span>) bestand, daß er keine Brüder hat.</i>. Wenn jemand seine Tochter ohne nähere Angabe<sup class="footnote-marker">49</sup><i class="footnote"> d. h. ohne zu sagen, welche seiner Töchter. Zu <span dir="rtl">סתם</span> vgl. S. 131, N. 28.</i> antraut, so sind die Mannbaren<sup class="footnote-marker">50</sup><i class="footnote"> die Töchter, die älter sind als 12½ Jahre, da er diese nicht verehelichen kann (vgl. II, 1). Alle Töchter, die jünger sind, bedürfen jedoch, um heiraten zu können, eines Scheidebriefes.</i> nicht inbegriffen.
+Wenn jemand, der zwei Gruppen<sup class="footnote-marker">51</sup><i class="footnote"> s. S. 264, N. 46.</i> von Töchtern von zwei Frauen hat<sup class="footnote-marker">52</sup><i class="footnote"> Alle Töchter der einen Gruppe sind älter als die der andern. Die Töchter sind entweder noch nicht mannbar, so daß der Vater sie nach II, 1 ohne ihr Wissen verehelichen konnte, oder aber spricht die Mischna davon, daß der Vater als Bevollmächtigter der Töchter (<span dir="rtl">שליח</span>, vgl. II, 1) das Trauungsobjekt in Empfang genommen hat.</i>, sagt: „Ich habe meine große Tochter angetraut, weiß aber nicht, ob die Größte unter den Größeren, oder die Größte unter den Kleineren, oder die Kleinste unter den Größeren, die größer ist als die Größte unter den Kleineren.“, so sind alle verboten, außer der Kleinsten unter den Kleineren; so sagt R. Meïr<sup class="footnote-marker">53</sup><i class="footnote"> Nach R. Meïr dürfen deshalb alle Töchter außer der Kleinsten unter den Kleineren nicht heiraten, weil mit Ausnahme dieser letzteren jede einzelne mit der Bezeichnung <span dir="rtl">הגדולה</span> gemeint sein kann. Nach R. Jose aber nimmt man an, daß sich die Bezeichnung <span dir="rtl">הגדולה</span> auf die Tochter bezieht, die darunter jedenfalls verstanden wird, und nicht ein Ausdruck gebraucht wurde, der einen Zweifel zuläßt. Entsprechend ist auch der nächste Fall der Mischna zu erklären (Talmud 64b).</i>. R. Jose sagt: Alle sind erlaubt, außer der Größten unter den Größeren<sup class="footnote-marker">53</sup><i class="footnote"> Nach R. Meïr dürfen deshalb alle Töchter außer der Kleinsten unter den Kleineren nicht heiraten, weil mit Ausnahme dieser letzteren jede einzelne mit der Bezeichnung <span dir="rtl">הגדולה</span> gemeint sein kann. Nach R. Jose aber nimmt man an, daß sich die Bezeichnung <span dir="rtl">הגדולה</span> auf die Tochter bezieht, die darunter jedenfalls verstanden wird, und nicht ein Ausdruck gebraucht wurde, der einen Zweifel zuläßt. Entsprechend ist auch der nächste Fall der Mischna zu erklären (Talmud 64b).</i>. (Wenn er sagt): „Ich habe meine kleine Tochter angetraut, weiß aber nicht, ob die Kleinste unter den Kleineren, oder die Kleinste unter den Größeren, oder die Größte unter den Kleineren, die kleiner ist als die Kleinen unter den Größeren.“, so sind alle verboten, außer der Größten unter den Größeren; so sagt R. Meïr<sup class="footnote-marker">54</sup><i class="footnote"> s. vorherg. N.</i>. R. Jose sagt: Alle sind erlaubt, außer der Kleinsten unter den Kleineren<sup class="footnote-marker">54</sup><i class="footnote"> s. vorherg. N.</i>.
+Wenn jemand zu einer Frau sagt: „Ich habe dich angetraut.“, und sie sagt: „Du hast mich nicht angetraut.“, so sind ihm ihre Verwandten verboten, ihr aber seine Verwandten erlaubt<sup class="footnote-marker">55</sup><i class="footnote"> Seine Behauptung hat nur für ihn die Wirkung, daß ihm die Blutsverwandten der Frau, die er als ihr Gatte nicht heiraten dürfte, verboten werden. Für einen andern aber hat seine Aussage keinerlei rechtliche Folgen.</i>. Wenn sie sagt: „Du hast mich angetraut.“, und er sagt: „Ich habe dich nicht angetraut.“, so sind ihm ihre Verwandten erlaubt, ihr aber seine Verwandten verboten. (Wenn er sagt): „Ich habe dich angetraut.“, und sie sagt: „Du hast nicht mich, sondern meine Tochter angetraut.“, so sind ihm die Verwandten der Großen<sup class="footnote-marker">56</sup><i class="footnote"> der Mutter.</i> verboten, der Großen aber seine Verwandten erlaubt. Ihm sind die Verwandten der Kleinen<sup class="footnote-marker">57</sup><i class="footnote"> der Tochter, wenn diese Verwandten nicht zugleich solche Blutsverwandte der Mutter sind, mit denen ihm auf Grund seiner Aussage die Ehe verboten wird,</i> erlaubt, und der Kleinen seine Verwandten erlaubt<sup class="footnote-marker">58</sup><i class="footnote"> selbst wenn die Tochter noch nicht mannbar ist. Lediglich der Vater kann bezüglich seiner Tochter eine solche Aussage machen (vgl. Mischna 8; Talmud 65a).</i>.
+<sup class="footnote-marker">59</sup><i class="footnote"> Die folgende Mischna ist entsprechend der vorhergehenden zu erklären.</i> (Wenn jemand zu einer Frau sagt): „Ich habe deine Tochter angetraut.“, und sie sagt: „Du hast nicht sie, sondern mich angetraut.“, so sind ihm die Verwandten der Kleinen verboten, der Kleinen aber seine Verwandten erlaubt. Ihm sind die Verwandten der Großen erlaubt, der Großen aber seine Verwandten verboten.
+In allen Fällen, da die Antrauung gültig ist, ohne daß eine Gesetzesübertretung damit verbunden ist, folgt das Kind dem Vater. Wo ist dies der Fall? Wenn die Tochter eines Priesters oder eines Leviten oder eines Israeliten<sup class="footnote-marker">60</sup><i class="footnote"> eines Nichtpriesters.</i> einen Priester oder einen Leviten oder einen Israeliten heiratet. In allen Fällen, da die Antrauung gültig ist, aber eine Gesetzesübertretung damit verbunden ist, folgt das Kind dem Bemakelten. Wo ist dies der Fall? Wenn eine Witwe einen Hohenpriester heiratet, eine Geschiedene oder Chaluza einen gemeinen Priester<sup class="footnote-marker">61</sup><i class="footnote"> Vgl S. 323, Nn 5—8. In diesen Fällen wird das Kind für das Priestertum ungeeignet (<span dir="rtl">חלל</span>).</i>, eine Bastardin oder Nethina einen Israeliten, die Tochter eines Israeliten einen Bastard oder Nathin<sup class="footnote-marker">62</sup><i class="footnote"> Vgl. S. 323, Nn. 9—11. Das Kind ist ein Bastard bzw. Nathin.</i>. In allen Fällen, da seine Antrauung ungültig ist, die Antrauung eines anderen aber gültig wäre, ist das Kind ein Bastard. Wo ist dies der Fall? Wenn jemand eine der in der Tora wegen Blutsverwandtschaft zur Ehe verbotenen Frauen begattet<sup class="footnote-marker">63</sup><i class="footnote"> Vgl. S. 24f., Mischna Jebamot IV, 12f. und dorts. Nn. 88f. und 91f. Zu <span dir="rtl">עריות</span> vgl. S. 3, N. 3.</i>. In allen Fällen, da sowohl seine als auch die Antrauung eines anderen ungültig ist, ist das Kind so wie sie. Wo ist dies der Fall? Beim Kind einer Sklavin oder einer Nichtjüdin<sup class="footnote-marker">64</sup><i class="footnote"> Das Kind ist ein Sklave bzw. Nichtjude.</i>.
+R. Tarphon sagt: Bastarde<sup class="footnote-marker">65</sup><i class="footnote"> S. 323, N. 9.</i> können Reinigung erlangen<sup class="footnote-marker">66</sup><i class="footnote"> so daß ihre Nachkommen nicht mehr als solche gelten.</i>. Wieso? Wenn ein Bastard eine Sklavin heiratet, dann ist das Kind ein Sklave<sup class="footnote-marker">67</sup><i class="footnote"> da es der Mutter folgt.</i>. Wenn man ihn dann freiläßt, so ist der Sohn ein Freier. R. Eliëser sagt: Er<sup class="footnote-marker">68</sup><i class="footnote"> das Kind aus einer solchen Verbindung.</i> ist ein Sklave und Bastard.
+
+Chapter 4
+
+Zehn genealogische Klassen<sup class="footnote-marker">1</sup><i class="footnote"> Vgl. S. 25, N. 93.</i> zogen aus Babylonien herauf<sup class="footnote-marker">2</sup><i class="footnote"> nach Palästina unter Esra (Talmud 69b).</i>: Priester, Leviten, Israeliten<sup class="footnote-marker">3</sup><i class="footnote"> d. h. Nichtpriester.</i>, Entweihte<sup class="footnote-marker">4</sup><i class="footnote"> Vgl. S. 30, Mischna Jebamot VI, 2 und dorts. N. 14 und S. 45, N. 3.</i>, Proselyten<sup class="footnote-marker">5</sup><i class="footnote"> Die Ehe eines Priesters mit einer Proselytin ist verboten. (Vgl. S. 32, Mischna Jebamot V, 5 und dorts. N. 35.)</i>, Freigelassene<sup class="footnote-marker">6</sup><i class="footnote"> freigelassene heidnische Sklaven, die den Proselyten gleichgestellt sind. Die Ehe eines Priesters mit einer Freigelassenen ist verboten. (Vgl. die in der vorherg. N. angegebene Mischna und dorts. N. 36).</i>, Bastarde<sup class="footnote-marker">7</sup><i class="footnote"> Vgl. S. 24f., Mischna Jebamot IV, 12f. und dorts. Nn. 86 und 88—92.</i>, Nethinim<sup class="footnote-marker">8</sup><i class="footnote"> S. 323, N. 12.</i>, Schweiglinge<sup class="footnote-marker">9</sup><i class="footnote"> s. nächste Mischna. Diese sind möglicherweise Bastarde.</i> und Findlinge<sup class="footnote-marker">9</sup><i class="footnote"> s. nächste Mischna. Diese sind möglicherweise Bastarde.</i>. Priester, Leviten und Israeliten dürfen sich untereinander vermischen. Leviten, Israeliten, Entweihte, Proselyten und Freigelassene dürfen sich untereinander vermischen. Proselyten, Freigelassene Bastarde, Nethinim, Schweiglinge und Findlinge dürfen sich alle untereinander vermischen.
+Schweigling<sup class="footnote-marker">10</sup><i class="footnote"> von <span dir="rtl">שתק</span> „schweigen“. Vgl. über einen solchen vorherg. Mischna.</i> ist der, der seine Mutter kennt, aber nicht seinen Vater. Findling<sup class="footnote-marker">11</sup><i class="footnote"> von <span dir="rtl">אסף</span> „einsammeln“ Vgl. über einen solchen vorherg. Mischna.</i> ist der, der von der Straße aufgelesen worden ist und weder seinen Vater noch seine Mutter kennt. Abba Saul nannte den Schweigling „Beduki“<sup class="footnote-marker">12</sup><i class="footnote"> Nach der Gemara (74a) soll dies besagen, daß man der Mutter glaubt, wenn sie aussagt, daß das Kind kein Bastard ist. <span dir="rtl">בדוקי</span> von <span dir="rtl">בדק</span> „untersuchen“.</i>.
+Alle, die nicht in die Gemeinde kommen dürfen<sup class="footnote-marker">13</sup><i class="footnote"> d. h. mit denen die Ehe verboten ist, wie die letzten vier der in Mischna 1 aufgezählten Klassen. Der Ausdruck <span dir="rtl">לבא בקהל</span> nach Deut. 23, 3.</i>, dürfen sich untereinander vermischen. R. Jehuda verbietet es<sup class="footnote-marker">14</sup><i class="footnote"> Nach Tossifta V und Talmud 74b verbietet R. Jehuda hier die Ehe eines Proselyten mit einem Bastard gegen Mischna 1. Nach Mischna 1 werden die Proselyten nicht als <span dir="rtl">קהל</span> bezeichnet, weshalb sich das Gesetz Deut. 23, 3 <span dir="rtl">לא יבא ממזר בקהל ה׳</span>, welches die Ehe mit Bastarden verbietet, nicht auf Proselyten bezieht (<span dir="rtl">קהל גרים לא איקרי קהל</span>). Nach R. Jehuda aber werden auch die Proselyten als <span dir="rtl">קהל</span> bezeichnet (Talmud 73a).</i>. R. Eliëser sagt: Unzweifelhafte<sup class="footnote-marker">15</sup><i class="footnote"> die unzweifelhaft bemakelter Abstammung sind.</i> dürfen mit Unzweifelhaften (sich vermischen). Unzweifelhafte mit Zweifelhaften<sup class="footnote-marker">16</sup><i class="footnote"> s. weiter in der Mischna.</i>, (Zweifelhafte mit Unzweifelhaften<sup class="footnote-marker">17</sup><i class="footnote"> Die eingeklammerten Worte fehlen in ed. Lowe und bedeuten nichts anderes als das vorhergehende <span dir="rtl">וראן בספקן</span>.</i> und Zweifelhafte mit Zweifelhaften dürfen dies nicht<sup class="footnote-marker">18</sup><i class="footnote"> Gegen Mischna 1 ist R. Eliëser der Ansicht, daß die Ehe unzweifelhafter Bastarde mit Schweiglingen, Findlingen und Kutäern (s. weiter in der Mischna), verboten ist, weil letztere vielleicht unbemakelter Abstammung sind, und die Ehe der letzteren untereinander, weil vielleicht der eine Teil der Eheschließenden ein Bastard und der andere unbemakelter Abstammung ist. Nach Mischna 1 ist aber lediglich unzweifelhaft unbemakelten Israeliten die Ehe mit zweifelhaften Bastarden verboten, u. z. nach Talmud 73a nur durch rabbinische Anordnung. Das Toragesetz Deut. 23a verbietet aber nur die Ehe unzweifelhaft unbemakelter Israeliten mit unzweifelhaften Bastarden <span dir="rtl"> (ממזר ודאי הוא דלא יבא הא ממזר ספק יבא; בקהל ודאי הוא דלא יבא הא בקהל ספק יבא).</span> Die rabbinische Anordnung aber besteht nur für den Fall, daß ein Teil unzweifelhaft unbemakelt ist.</i>. Folgende sind Zweifelhafte: Schweiglinge<sup class="footnote-marker">19</sup><i class="footnote"> s. Mischna 2 und N. 9.</i>, Findlinge,<sup class="footnote-marker">19</sup><i class="footnote"> s. Mischna 2 und N. 9.</i> und Kutäer<sup class="footnote-marker">20</sup><i class="footnote"> S. 357, N. 25. Die Kutäer galten bezüglich der Einhaltung der Ehegesetze als nicht zuverlässig (Talmud 76a).</i>.
+Wenn jemand eine Priesterstochter heiraten will, so muß er sich nach vier Müttern, also eigentlich nach acht<sup class="footnote-marker">21</sup><i class="footnote"> vier väterlicherseits und vier mütterlicherseits.</i> genau erkundigen<sup class="footnote-marker">22</sup><i class="footnote"> bezüglich der Makellosigkeit ihrer Familien.</i>, nämlich: nach ihrer Mutter, der Mutter ihrer Mutter, der Mutter des Vaters ihrer Mutter, deren Mutter, der Mutter ihres Vaters, deren Mutter, der Mutter des Vaters ihres Vaters und deren Mutter. Wenn (er) eine Levitin oder Israelitin<sup class="footnote-marker">23</sup><i class="footnote"> die Tochter eines Nichtpriesters.</i> (heiraten will), so fügt man noch (je) eine<sup class="footnote-marker">24</sup><i class="footnote"> D. h. es wird noch je ein weiblicher Vorfahre in den Kreis der Nachforschungen einbezogen, u. z. die Mutter des zweiten, vierten sechsten und achten der obengenannten. Es beziehen sich dann die Nachforschungen im ganzen auf zwölf weibliche Vorfahren.</i> hinzu<sup class="footnote-marker">25</sup><i class="footnote"> Nach der üblichen Erklärung spricht die Mischna von einem Priester, der eine Priesterstochter bzw. eine Frau aus nichtpriesterlicher Familie heiraten will (vgl. <span dir="rtl">תוספות י״ט</span>). Nach Jeruschalmi (zur Mischna) ist die Mischna in dem Sinne zu erklären, daß die Zahl der zu überprüfenden weiblichen Vorfahren davon abhängig ist, ob der Mann ein Priester oder Nichtpriester ist. Dieser Erklärung liegt wohl die La. <span dir="rtl">וישראלים לויים</span> (statt der vorliegenden: <span dir="rtl">לויה וישראלית</span>) zugrunde, die auch die Münchener Handschrift und ed. princ. der Mischna (Neapel 1492) bieten. Nach der Halacha besteht übrigens, wenn nichts anderes verlautet, bezüglich aller jüdischen Familien die Annahme (<span dir="rtl">חזקה</span>), daß sie unbemakelt sind, und kann im allgemeinen jegliche Nachforschung unterbleiben. (Vgl. Talmud 76b und Maim. <span dir="rtl"> הלכות איסורי ביאה</span> XIX, 7).</i>.
+Man muß sich nicht erkundigen über den Altar hinaus<sup class="footnote-marker">26</sup><i class="footnote"> Wenn man bei der in der vorhergehenden Mischna verordneten Nachforschung auf einen männlichen Vorfahren trifft, der im Tempel den Priesterdienst verrichtet hat, so kann eine weiter aufsteigende Nachforschung nach dessen Familie unterbleiben, da dann feststeht, daß dies ein unbemakelter Priester war.</i>, über die Estrade hinaus<sup class="footnote-marker">27</sup><i class="footnote"> Wenn ein Vorfahre an dem Tempelgesang der Leviten auf der Estrade im Heiligtum mitwirkte.</i> und über das Synhedrion<sup class="footnote-marker">28</sup><i class="footnote"> <span dir="rtl">סנהדרין</span> gr. συνέδϱιον.</i> hinaus<sup class="footnote-marker">29</sup><i class="footnote"> Wenn ein Vorfahre Mitglied eines dreiundzwanziggliedrigen kleinen oder des einundsiebziggliedrigen großen Synhedrions war.</i>. Alle, deren Vorfahren als öffentliche Beamte oder Almoseneinnehmer bekannt sind, dürfen (ihre Töchter) an Priester verheiraten, ohne daß man sich erkundigen müßte. R. Jose sagt: Auch wer als Zeuge bei der alten Behörde<sup class="footnote-marker">30</sup><i class="footnote"> Zu <span dir="rtl">ערכי</span>, manche Texte <span dir="rtl">ארכי</span>, vgl. S. 357, N. 30.</i> von Sepphoris vermerkt war<sup class="footnote-marker">31</sup><i class="footnote"> Bei dieser Behörde waren nur unbemakelte Israeliten als Zeugen zugelassen. In der Münchener Handschrift u. a. fehlt das Wort <span dir="rtl">עד</span> im Text der Mischna. Danach ist von einem die Rede, der in der Liste der Richter dieser Behörde verzeichnet war (vgl. Raschi).</i>. R. Chanina, der Sohn des Antigonos, sagt: Auch wer in dem Heere<sup class="footnote-marker">32</sup><i class="footnote"> <span dir="rtl">אסטרטיא</span>, gr. στϱατιά ,,Kriegsheer“.</i> des Königs eingeschrieben war<sup class="footnote-marker">33</sup><i class="footnote"> Nach einer amoräischen Erklärung (Talmud 76b) ist hier vom Heere des Königs David die Rede.</i>.
+Die Tochter eines männlichen Entweihten ist für immer zur Priesterehe ungeeignet<sup class="footnote-marker">34</sup><i class="footnote"> D. h. auch der späteste weibliche Nachkomme ist als Entweihte zur Priesterehe untauglich insolange die Geschlechterfolge nicht durch einen männlichen Nichtpriester unterbrochen wurde. Vgl. auch S. 45, N. 3.</i>. Wenn ein Israelit<sup class="footnote-marker">3</sup><i class="footnote"> d. h. Nichtpriester.</i> eine Entweihte geheiratet hat, so ist seine Tochter zur Priesterehe geeignet<sup class="footnote-marker">34</sup><i class="footnote"> D. h. auch der späteste weibliche Nachkomme ist als Entweihte zur Priesterehe untauglich insolange die Geschlechterfolge nicht durch einen männlichen Nichtpriester unterbrochen wurde. Vgl. auch S. 45, N. 3.</i>. Wenn aber ein Entweihter die Tochter eines Israeliten geheiratet hat, so ist seine Tochter zur Priesterehe ungeeignet<sup class="footnote-marker">34</sup><i class="footnote"> D. h. auch der späteste weibliche Nachkomme ist als Entweihte zur Priesterehe untauglich insolange die Geschlechterfolge nicht durch einen männlichen Nichtpriester unterbrochen wurde. Vgl. auch S. 45, N. 3.</i>. R. Jehuda sagt: Die Tochter eines männlichen Proselyten ist so wie die Tochter eines männlichen Entweihten.
+R. Eliëser, der Sohn Jakobs, sagt: Wenn ein Israelit<sup class="footnote-marker">3</sup><i class="footnote"> d. h. Nichtpriester.</i> eine Proselytin geheiratet hat, so ist seine Tochter zur Priesterehe geeignet. Wenn ein Proselyt die Tochter eines Israeliten geheiratet hat, so ist seine Tochter zur Priesterehe geeignet. Wenn aber ein Proselyt eine Proselytin geheiratet hat, so ist seine Tochter zur Priesterehe ungeeignet. Dies gilt sowohl von Proselyten als auch von freigelassenen Sklaven<sup class="footnote-marker">35</sup><i class="footnote"> heidnische.</i>, sogar bis in zehn Geschlechter<sup class="footnote-marker">36</sup><i class="footnote"> d. h. für immer. Der Ausdruck ist aus Deut. 23, 3 … <span dir="rtl"> גם דור עשירי</span> entlehnt.</i>; es muß vielmehr seine Mutter<sup class="footnote-marker">37</sup><i class="footnote"> und um so mehr, wenn die Geschlechterfolge einmal durch einen männlichen Israeliten unterbrochen worden ist. Vgl. hingegen die Ansicht des R. Jehuda in der vorhergehenden Mischna. In anderem Zusammenhang findet sich die Ansicht des R. Eliëser, des Sohnes Jakobs, in Mischna Bikkurim I, 5 in der verkürzten Form: רבי אליעזר בן יעקב אומר אשה בת גרים לא תנשא לכהונה עד שתהא אמה מישראל. אחד גרים ואחד עבדים משוחררים ואפילו עד עשרה דורות עד שתהא אמן מישראל.</i> von Israel stammen. R. Jose sagt: Auch wenn ein Proselyt eine Proselytin geheiratet hat, so ist seine Tochter zur Priesterehe geeignet.
+Wenn jemand sagt: „Dieser mein Sohn ist ein Bastard.“<sup class="footnote-marker">7</sup><i class="footnote"> Vgl. S. 24f., Mischna Jebamot IV, 12f. und dorts. Nn. 86 und 88—92.</i>, so ist er nicht beglaubt. Sogar wenn beide<sup class="footnote-marker">38</sup><i class="footnote"> Vater und Mutter</i> über die Frucht in ihrem Leibe aussagen, daß es ein Bastard ist, so sind sie nicht beglaubt. R. Jehuda sagt: Sie sind beglaubt<sup class="footnote-marker">39</sup><i class="footnote"> Entscheidend ist nach R. Jehuda die Aussage des Vaters, so daß dieser auch im ersten Fall, von dem die Mischna spricht, beglaubt ist (Talmud 78b; vgl. auch Tossifta V).</i>.
+Wenn jemand seinem Beauftragten die Vollmacht gegeben hat, seine Tochter anzutrauen und dann selbst hingegangen ist und sie angetraut hat<sup class="footnote-marker">40</sup><i class="footnote"> vgl. II, 1 und dorts. N. 3f.</i>, so ist, wenn seine Antrauung früher erfolgt ist, seine gültig; wenn aber die Antrauung seines Beauftragten früher erfolgt ist, dessen Antrauung gültig. Wenn es nicht bekannt ist<sup class="footnote-marker">41</sup><i class="footnote"> welche Antrauung früher erfolgt ist.</i>, so müssen<sup class="footnote-marker">42</sup><i class="footnote"> damit sie einen anderen heiraten kann.</i> beide<sup class="footnote-marker">43</sup><i class="footnote"> an die die Antrauungen erfolgten.</i> ihr einen Scheidebrief geben. Wenn sie wollen, gibt einer ihr einen Scheidebrief und der andere führt sie heim. Ebenso auch: Wenn eine Frau ihrem Beauftragten die Vollmacht gegeben hat, sie anzutrauen und dann hingegangen ist und sich selbst angetraut hat<sup class="footnote-marker">44</sup><i class="footnote"> vgl. II, 1 und dorts. N. 2.</i>, so ist, wenn ihre Antrauung früher erfolgt ist<sup class="footnote-marker">45</sup><i class="footnote"> Manche Texte richtiger: <span dir="rtl">קדמו</span>.</i>, ihre gültig; wenn aber die Antrauung ihres Beauftragten früher erfolgt ist, dessen Antrauung gültig. Wenn es nicht bekannt ist, so müssen beide ihr einen Scheidebrief geben. Wenn sie wollen, gibt einer ihr einen Scheidebrief und der andere führt sie heim.
+Wenn jemand mit seiner Frau in das Ausland<sup class="footnote-marker">46</sup><i class="footnote"> S. 12, N. 69.</i> gezogen war und dann mit Frau und Kindern zurückgekommen ist und sagt: „Die Frau, die mit mir<sup class="footnote-marker">47</sup><i class="footnote"> Die obige Übersetzung nach der La. <span dir="rtl">עמי</span> (statt der vorliegenden <span dir="rtl">עמו</span>), die ed. princ. der Mischna (Neapel 1492) u. a. bieten.</i> in das Ausland gezogen war, ist diese hier, und diese sind ihre Kinder.“, so muß er weder hinsichtlich der Frau noch hinsichtlich der Kinder einen Beweis erbringen<sup class="footnote-marker">48</sup><i class="footnote"> daß sie unbemakelter Abstammung sind. Die Frau ist von früher her als unbemakelt bekannt, und der Aussage des Mannes, daß es die Kinder seiner Frau sind, wird geglaubt. Dies gilt aber nach einer amoräischen Erklärung (Talmud 79b) nur bei kleinen Kindern, die an der Mutter hängen (<span dir="rtl">כרובין אחריה</span>).</i>. (Wenn er sagt): „Sie<sup class="footnote-marker">49</sup><i class="footnote"> die Frau, die mit ihm fortgezogen war.</i> ist gestorben, und diese sind ihre Kinder.“, so muß er hinsichtlich der Kinder einen Beweis erbringen<sup class="footnote-marker">50</sup><i class="footnote"> daß es die Kinder jener Frau sind.</i>, hinsichtlich der Frau aber nicht<sup class="footnote-marker">51</sup><i class="footnote"> daß sie unbemakelter Abstammung ist.</i>.
+(Wenn er<sup class="footnote-marker">52</sup><i class="footnote"> der mit Frau und Kindern aus dem Ausland zurückkommt (s. vorherg. Mischna).</i> sagt): „Ich habe eine Frau im Ausland<sup class="footnote-marker">46</sup><i class="footnote"> S. 12, N. 69.</i> geheiratet. Diese hier ist es, und diese sind ihre Kinder.“, so muß er hinsichtlich der Frau einen Beweis erbringen<sup class="footnote-marker">53</sup><i class="footnote"> daß sie unbemakelter Abstammung ist, da man über ihre Herkunft nichts weiß.</i>, hinsichtlich der Kinder aber nicht<sup class="footnote-marker">54</sup><i class="footnote"> Man glaubt seiner Aussage, daß es die Kinder dieser Frau sind. S. aber Schluß der N. 48.</i>. (Wenn er sagt): „Sie<sup class="footnote-marker">55</sup><i class="footnote"> die Frau, die er im Ausland geheiratet hat.</i> ist gestorben, und diese sind ihre Kinder.“, so muß er sowohl hinsichtlich der Frau<sup class="footnote-marker">53</sup><i class="footnote"> daß sie unbemakelter Abstammung ist, da man über ihre Herkunft nichts weiß.</i> als auch hinsichtlich der Kinder<sup class="footnote-marker">50</sup><i class="footnote"> daß es die Kinder jener Frau sind.</i> einen Beweis erbringen.
+Man<sup class="footnote-marker">56</sup><i class="footnote"> Manche Texte deutlicher: <span dir="rtl">איש אחד</span> (statt des vorliegenden <span dir="rtl">אדם</span>).</i> darf nicht mit zwei Frauen allein sein<sup class="footnote-marker">57</sup><i class="footnote"> um so weniger mit einer; weil hierbei Unziemlichkeiten zu befürchten sind. Nach Raschi (zu Mischna 14) ist das Alleinsein mit drei oder mehr Frauen gestattet. Nach den meisten Erklärern ist aber das Alleinsein eines Mannes auch mit noch so vielen Frauen verboten (vgl. Tossafot auf 82 a s. v. <span dir="rtl">לא יתיחד</span>; Maim. <span dir="rtl">הלכות איסורי ביאה</span> XXII, 8).</i>, aber eine Frau darf mit zwei Männern allein sein<sup class="footnote-marker">58</sup><i class="footnote"> weil dann keine Unziemlichkeiten zu befürchten sind.</i>. R. Simon sagt: Auch ein Mann darf mit zwei Frauen allein sein, wenn seine Frau mit ihm ist<sup class="footnote-marker">59</sup><i class="footnote"> In diesem Falle ist sogar das Alleinsein mit einer fremden Frau gestattet. <span dir="rtl">שתי נשים</span> steht hier ungenau durch das vorhergehende <span dir="rtl">שתי נשים</span> veranlaßt (vgl. Tossafot auf 79b s. v. <span dir="rtl">רבי שמעון</span> und dorts. <span dir="rtl">הגהות הגר״א</span> in der großen Talmudausgabe ed. Romm).</i>; auch darf er mit ihnen in einer Herberge<sup class="footnote-marker">60</sup><i class="footnote"> Zu <span dir="rtl">פונדקי</span>, besser mit ed. princ. der Mischna (Neapel 1492): <span dir="rtl">פונדק</span>, vgl. S. 91, N. 59.</i> schlafen, weil seine Frau ihn bewahrt<sup class="footnote-marker">61</sup><i class="footnote"> vor Unziemlichkeiten.</i>. Man darf mit seiner Mutter und mit seiner Tochter allein sein und mit ihnen in leiblicher Nähe schlafen. Wenn sie<sup class="footnote-marker">62</sup><i class="footnote"> der Sohn oder die Tochter.</i> aber erwachsen sind, so schläft sie in ihrem Gewand und er in seinem.
+Ein Unverheirateter<sup class="footnote-marker">63</sup><i class="footnote"> <span dir="rtl">רוק</span> von rad. <span dir="rtl">רוק</span> „leer sein“ (vgl. <span dir="rtl">פנוי</span> „unverheiratet“, wörtl. ‘,leer“; vgl. arab. rauk und raik „Jugendalter“).</i> soll nicht Lehrer sein<sup class="footnote-marker">64</sup><i class="footnote"> wörtl.: „soll nicht lernen (<span dir="rtl">ילמד</span>) den Lehrerberuf (<span dir="rtl">סופרים</span>)“; so Raschi z. Mischna u. a. Nach Tossafot (auf 82a s. v. <span dir="rtl">לא ילמד</span>) bedeutet <span dir="rtl">סופרים</span> hier „Schüler“, und ist <span dir="rtl">לא יְלַמֵּד</span> „soll nicht lehren“ zu lesen.</i> und eine Frau nicht Lehrerin<sup class="footnote-marker">65</sup><i class="footnote"> Es soll vermieden werden, daß der Lehrer mit den Müttern und Schwestern der Schüler zu oft zusammenkommt und die Lehrerin mit den Vätern (Talmud 82a und Jeruschalmi zur Mischna).</i>. R. Eliëser sagt: Auch wer keine Frau hat<sup class="footnote-marker">66</sup><i class="footnote"> d. h. selbst wenn er verheiratet ist, seine Frau aber nicht im selben Orte ansässig ist oder, nach einer anderen Erklärung, nicht in der Schule anwesend ist (Talmud 82a, Jeruschalmi zur Mischna; <span dir="rtl">מגיד משנה</span> zu Maim. <span dir="rtl">הלכות איסורי ביאה</span> XXII, 13 und <span dir="rtl">תוספות י׳׳ט</span> zur Mischna).</i>, soll nicht Lehrer sein.
+R. Jehuda sagt: Ein Unverheirateter<sup class="footnote-marker">63</sup><i class="footnote"> <span dir="rtl">רוק</span> von rad. <span dir="rtl">רוק</span> „leer sein“ (vgl. <span dir="rtl">פנוי</span> „unverheiratet“, wörtl. ‘,leer“; vgl. arab. rauk und raik „Jugendalter“).</i> soll nicht Vieh weiden, und zwei Unverheiratete sollen nicht unter einer Decke schlafen. Die Weisen aber erlauben dies<sup class="footnote-marker">67</sup><i class="footnote"> „Die Israeliten sind nicht verdächtig, Sodomie oder Päderastie zu treiben.“ (Talmud 82a).</i>. Jeder, der mit Frauen zu tun hat<sup class="footnote-marker">68</sup><i class="footnote"> beruflich.</i>, darf mit Frauen nicht allein sein<sup class="footnote-marker">69</sup><i class="footnote"> obwohl er dies für seinen Lebensunterhalt tut (so Maim. Mischnakommentar), oder: obwohl er lediglich geschäftlich mit ihnen zu tun hat (so <span dir="rtl">ר״ח</span>, vgl. <span dir="rtl">רא״ש</span> zur Mischna). Nach Raschi (zur Mischna) lehrt die Mischna, daß ein Mann, der berufsmäßig viel mit Frauen in Berührung kommt, auch mit mehr als zwei Frauen nicht allein sein darf, während sonst lediglich das Alleinsein mit einer oder zwei Frauen verboten ist (vgl. Mischna 12 und N. 57). Nach Tossafot (zur Mischna s. v. <span dir="rtl">לא יתיחד</span>) soll hier gesagt werden, daß ein solcher auch wenn seine Frau dabei ist, nicht mit anderen Frauen allein sein darf, während sonst nach Mischna 12 dies gestattet ist (vgl. N. 57).</i>. Man lasse nicht seinen Sohn ein Gewerbe<sup class="footnote-marker">70</sup><i class="footnote"> <span dir="rtl">אומנות</span> „Handwerk, Gewerbe“, v. <span dir="rtl">אומן</span> „Handwerker, Künstler“, welches Wort ebenso wie bh. <span dir="rtl">אָמָּן</span> Lehnwort aus assyr. ummânu ist (vgl. Ges.-Buhl Wb<sup class="footnote-marker">17</sup>, S. 49, s. v. <span dir="rtl">אָמָּן</span>),</i> lernen, das ihn mit Frauen in Berührung bringt<sup class="footnote-marker">71</sup><i class="footnote"> Manche Texte <span dir="rtl">אומנות הנשים</span> „ein Weiberhandwerk“.</i>. R. Meïr sagt: Stets lasse der Mensch seinen Sohn ein sauberes und leichtes Gewerbe lernen und bete zu dem, dem der Reichtum und die Güter gehören; denn es gibt kein Gewerbe, bei dem es nicht sowohl Armut wie Reichtum gäbe. Weder stammt die Armut vom Gewerbe, noch stammt der Reichtum von ihm. Alles wird vielmehr seinem Verdienst gemäß bestimmt. R. Simon, der Sohn Eliësers<sup class="footnote-marker">72</sup><i class="footnote"> Der Mischnatext der beiden Talmude richtiger: <span dir="rtl">רבי שמעון בן אלעזר</span></i>, sagt: Hast du jemals ein Wild oder einen Vogel gesehen, das ein Gewerbe hätte? Und doch ernähren<sup class="footnote-marker">73</sup><i class="footnote"> S. 122, N. 12.</i> sie sich ohne Mühsal. Und sie wurden doch nur geschaffen, um mir zu dienen. Ich aber wurde geschaffen, um meinem Schöpfer zu dienen. Um wieviel mehr müßte ich mich ohne Mühsal ernähren können. Aber ich habe schlecht gehandelt und dadurch meinen Unterhalt bekürzt. Abba Gorjan<sup class="footnote-marker">74</sup><i class="footnote"> Im Mischnatext der Münchener Handschrift: <span dir="rtl">אבא אוריין</span>.</i> aus Zadjan<sup class="footnote-marker">75</sup><i class="footnote"> Im Mischnatext des Jeruschalmi u. a.: <span dir="rtl">ציידן</span>.</i> sagt im Namen des Abba Gorja<sup class="footnote-marker">76</sup><i class="footnote"> Im Mischnatext des Jeruschalmi: <span dir="rtl">אבא שאול</span>.</i>: Man lasse seinen Sohn weder Eseltreiber, noch Kamelführer, noch Friseur, noch Schiffer, noch Hirt, noch Krämer werden<sup class="footnote-marker">77</sup><i class="footnote"> Im Mischnatext des babylonischen Talmuds: <span dir="rtl">חמר גמל קדר ספן רועה וחנוני</span> (<span dir="rtl">קדר</span> = Töpfer); im Mischnatext des Jeruschalmi: <span dir="rtl">חמר גמל ספן ספר קדר רועה וחנוני</span>.</i>, da deren Gewerbe ein räuberisches<sup class="footnote-marker">78</sup><i class="footnote"> <span dir="rtl">לסטים</span> Korruptel für <span dir="rtl">לסטיס</span>, gr. λῃστής „Räuber“.</i> Gewerbe ist. R. Jehuda sagt in seinem Namen: Eseltreiber sind meist frevelhaft<sup class="footnote-marker">79</sup><i class="footnote"> verdächtig der Räuberei (Raschi).</i>, Kamelführer meist ehrlich, Schiffer meist fromm<sup class="footnote-marker">80</sup><i class="footnote"> Kamelführer und Schiffer geraten auf ihren Reisen oft in Gefahr und sind daher meist fromm (Raschi).</i>. Der beste unter den Ärzten verfällt der Hölle<sup class="footnote-marker">81</sup><i class="footnote"> <span dir="rtl">הנם</span> (<span dir="rtl">בן</span>) (<span dir="rtl">א</span>)<span dir="rtl">גי</span> in der Bibel ein Tal auf der Südseite Jerusalems, wo man dem Moloch opferte (vgl. II Reg. 23, 10; II Chr. 28, 3; 33, 6; Jer. 7, 31; 19, 5f.; 32, 35). Daraus dann Bezeichnung für die Hölle; gr. γέεννα. Der Grund für diesen Ausspruch ist dunkel.</i>, und der ehrlichste unter den Schlächtern ist ein Genosse Amaleks<sup class="footnote-marker">82</sup><i class="footnote"> wohl wegen seines grausamen Temperaments (vgl. <span dir="rtl">תפארת ישראל, תוספות י״ט</span> und <span dir="rtl">רמב׳׳ן</span> zu Deut. 22, 6).</i>. R. Nehorai sagt: Ich lasse jedes Gewerbe beiseite und lasse meinen Sohn nur Tora lernen, deren Lohn der Mensch in dieser Welt genießt, während der Grundstock für die künftige Welt erhalten bleibt. Bei jedem anderen Gewerbe ist es aber nicht so. Wenn der Mensch krank, alt oder leidend wird, kann er sich mit seiner Arbeit nicht beschäftigen und muß Hungers sterben. Bei der Tora ist es aber nicht so. Vielmehr bewahrt sie ihn in seiner Jugend vor allem Bösen und verleiht ihm Zukunft und Hoffnung<sup class="footnote-marker">83</sup><i class="footnote"> <span dir="rtl">ותקוה</span> … <span dir="rtl">ונותנת</span>, Zitat aus Jer. 29, 11.</i> in seinem Alter. Wie heißt es<sup class="footnote-marker">84</sup><i class="footnote"> S. 327, N. 16.</i> von seiner Jugend? (Jes. 40, 31): „Und die auf Gott hoffen, bekommen neue Kraft…<sup class="footnote-marker">85</sup><i class="footnote"> Der vorherg. Vers 30 lautet: <span dir="rtl">ויעפו נערים ויגעו ובחורים כשול יכשלו</span>.</i>.“ Wie heißt es von seinem Alter? (Ps. 92, 15): „Noch im Alter tragen sie Früchte …“ So heißt es auch bei unserem Vater Abraham, Friede auf ihm (Gen. 24, 1): „Und Abraham war alt geworden … und Gott hatte Abraham mit allem gesegnet.“<sup class="footnote-marker">86</sup><i class="footnote"> Der folgende Satz der Mischna, der Joma 28b als Ausspruch des Amoräers Rab zitiert wird, ist wohl ein abschließender aggadischer Zusatz zur Mischna. (Vgl. aber die dem Mischnasatz entsprechende, im Jeruschalmi zur Mischna zitierte Baraita und Dünner <span dir="rtl">הגהות</span> II zur Mischna, wonach dieser Satz besagen soll, daß Abraham in seinem Alter den Segen, von dem die Mischna im vorhergehenden Satz spricht, darum empfing, weil er die Tora erfüllte).</i> Wir finden, daß unser Vater Abraham die ganze Tora erfüllt hat, noch bevor sie gegeben worden war, denn es heißt (Gen. 26, 5): „Weil Abraham auf meine Stimme gehört hat und bewahrt hat meine Vorschrift, meine Gebote, meine Satzungen und meine Lehren.“
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+Mishnah Kiddushin
+משנה קידושין
+Mishnah Yomit by Dr. Joshua Kulp
+http://learn.conservativeyeshiva.org/mishnah/
+
+Mishnah Kiddushin
+
+
+
+Chapter 1
+
+A woman is acquired in three ways and acquires herself in two: She is acquired by money, by document, or by intercourse. “By money”: Bet Shammai says: a denar or the equivalent of a denar; Bet Hillel says: a perutah or the equivalent of a perutah. And how much is a perutah? An eighth of an Italian issar. And she acquires herself by divorce or by her husband's death. A yevamah is acquired by intercourse. And she acquires herself by halitzah or by the yavam’s death.
+A Hebrew slave is acquired by money and by document; And acquires himself by years, by Jubilee, and by deduction from the purchase price. A Hebrew maidservant is greater in that she acquires herself by ‘signs [of physical maturity]’. He whose ear is bored is acquired by boring, and acquires himself by Jubilee or his master's death.
+A Canaanite slave is acquired by money, deed, or by possession, And acquires himself by money through the agency of others, and by document through his own agency, the words of Rabbi Meir. The Sages say: by money, through his own agency, and by document, through the agency of others, providing that the money comes from others.
+Large animals are acquired by being handed over and small animals by lifting, the words of Rabbi Meir and Rabbi Eliezer. The sages say: small animals are acquired by being led.
+Property which has security is acquired by money, by deed or by possession. [Property] which does not have security is acquired only by being drawn [to the purchaser]. Property which does not have security may be acquired in conjunction with property which does have security by money, deed, or possession; And it obligates the property which provides security, to take an oath concerning them.
+Whatever can be used as payment for another object, as soon as this one takes possession [of the object], the other one assumes liability for what is given in exchange. How so? If one exchanges an ox for a cow, or a donkey for an ox, as soon as this one takes possession, the other one assumes liability for what is given in exchange. The sanctuary’s title to property [is acquired] by money; the title of an ordinary person to property by hazakah. Dedication to the sanctuary is equal to delivery to an ordinary person.
+All obligations of the son upon the father, men are obligated, but women are exempt. But all obligations of the father upon the son, both men and women are obligated. All positive, time-bound commandments, men are obligated and women are exempt. But all positive non-time-bound commandments both men and women are obligated. And all negative commandments, whether time-bound or not time-bound, both men and women are obligated, except for, the prohibition against rounding [the corners of the head], and the prohibition against marring [the corner of the beard], and the prohibition [for a priest] to become impure through contact with the dead.
+The [rites of] laying hands, waving, presenting [the meal-offering], taking the handful, burning [the fat], cutting [the neck of bird sacrifices], sprinkling and receiving [the blood] are performed by men but not by women, except the meal-offering of a sotah and a female nazirite, where they [themselves] wave the offering.
+Every commandment which is dependent on the land is practiced only in the land [of Israel]; and every commandment which is not dependent on the land is practiced both in and outside the land, except orlah and kilayim. Rabbi Eliezer says: also [the prohibition of] new produce.
+He who performs one commandment is rewarded, his days are prolonged, and he inherits the land, But he who does not perform one commandment, is not rewarded, his days are not prolonged, and he does not inherit the land. He who is familiar with Bible, Mishnah, and the ways of the land will not easily sin, as it is said, “And a threefold cord is not quickly broken” (Ecclesiastes 4:12. But he who is not familiar with Bible, Mishnah and the ways of the land does not belong to civilization.
+
+Chapter 2
+
+A man can betroth [a woman] through himself or through his agent. A woman may be betrothed through herself or through her agent. A man may give his daughter in betrothal when a young girl [either] himself or through his agent. He who says to a woman, “Be betrothed to me with this date, be betrothed to me with this one” if any one of them is worth a perutah, she is betrothed; if not, she is not betrothed. [If he says,] “[Be betrothed to me] with this one and with this one and with this one” if together they are worth a perutah, she is betrothed; if not, she is not betrothed. If she eats them one by one, she is not betrothed unless one of them is worth a perutah.
+[If a man says to a woman], “Be betrothed to me with this cup of wine,” and it is found to be of honey, or “of honey” and it is found to be of wine; “with this silver denar,” and it is found to be of gold, or “of gold” and it is found to be of silver; “on condition that I am wealthy,” and he is found to be poor, or “poor” and he is found to be rich, she is not betrothed. Rabbi Shimon says: if he deceives her to [her] advantage, she is betrothed.
+“[Be betrothed to me] on condition that I am a priest,” and he is found to be a Levite, or “a Levite” and he is found to be a priest; “a natin,” and he is found to be a mamzer, or “a mamzer” and he is found to be a natin; “a townsman,” and he is found to be a villager, or “a villager” and he is found to be a townsman; “on condition that my house is near the bathhouse,” and it is found to be far, or “far” and it is found to be near; “on condition that I have a daughter or maidservant that braids hair” and he does not have, “or on condition that I do not have”, and he has; “on condition that I have no sons”, and he has, or “on condition that I have sons, and he does not have --in all these cases, even if she declares, “In my heart I would have agreed to be betrothed to him in any case,” she is not betrothed. Similarly if she deceives him.
+If he says to his agent, “Go out and betroth to me so-and-so in such and such a place,” and he goes and betroths her elsewhere, she is not betrothed. “She is in such and such a place,” and he betroths her elsewhere, she is betrothed.
+If a man betrothed a woman on condition that she was under no vows and she was found to be under vows, she is not betrothed. If he married her without making any conditions and she was found to be under vows, she leaves without her ketubah. [If a woman was betrothed] on condition that she has no bodily defects, and she was found to have defects, she is not betrothed. If he married her without making any conditions and she was found to have defects, she leaves without her ketubah. All defects which disqualify priests also disqualify women.
+If he betroths two women with the value of a perutah, or one woman with less than the value of a perutah, even if he subsequently sends gifts, she is not betrothed, because he sent them on account of the first kiddushin. The same is true if a minor betroths.
+If one betroths a woman and her daughter or a woman and her sister at one time, they are not betrothed. And it once happened that five women, among whom were two sisters, that a man gathered a basket of figs, which was theirs, and which was of the seventh year, and he said, “Behold, you are betrothed to me with this basket,” and one accepted it on behalf of them all and the sages said: the sisters are not betrothed.
+If he [a priest] betroths [a woman] with his portion, whether it is of higher holiness or of lower holiness, she is not betrothed. [If one betroths] with second tithe, whether unwittingly or deliberately, he has not betrothed [her]: the words of Rabbi Meir. Rabbi Judah says: if unwittingly, he has not betrothed [her]; if deliberately, he has betrothed [her]. [If] with sanctified property, if deliberately, he has betrothed her; if unwittingly, he has not betrothed [her], the words of Rabbi Meir. Rabbi Judah says: if unwittingly, he has betrothed her; if deliberately, he has not betrothed her.
+If he betroths [a woman] with orlah, or kilayim of the vineyard, or an ox condemned to be stoned, or the heifer whose neck is to be broken, or a leper’s bird-offerings, or a nazirite’s hair, or the first-born of a donkey, or meat [boiled] in milk, or non-sacred meat slaughtered in the Temple court, she is not betrothed. If he sells them and betroths [her] with the proceeds, she is betrothed.
+If he betroths with terumot, tithes, priestly gifts, the water of purification or the ashes of purification behold she is betrothed, even if he is an Israelite.
+
+Chapter 3
+
+If he says to his fellow, “Go out and betroth me such-and-such a woman,” and he goes and betroths her to himself, she is betrothed. Similarly, if he says to a woman, “Be betrothed to me after thirty days,” and another comes and betroths her within the thirty days, she is betrothed to the second, [and in such cases] an Israelite’s daughter [betrothed] to a priest may eat terumah. [But if he says, “Be betrothed to me] from now and after thirty days,” and another comes and betroths her within the thirty days, she is betrothed and not betrothed [to both]: [and in such cases] an Israelite’s daughter [betrothed] to a priest, or a priest’s daughter [betrothed] to an Israelite, may not eat terumah.
+If one says to a woman. “Behold, you are betrothed to me on condition that I give you two hundred zuz,” she is betrothed, and he must give it. “On condition that I give you [two hundred zuz] within thirty days from now”: if he gives her within thirty days, she is betrothed; if not, she is not betrothed. “On condition that I have two hundred zuz,” she is betrothed, providing he has [two hundred zuz]. “On condition that I show you two hundred zuz,” she is betrothed, and he must show her. But if he shows her [money lying] on the table, she is not betrothed.
+[If he says to her “Be betrothed to me] on condition that I own a bet kor of land”, she is betrothed, providing he does own it. “On condition that I own it in such and such a place”, if he owns it there she is betrothed, but if not she is not betrothed. “On condition that I show you a bet kor of land,” she is betrothed, providing that he does show it to her. But if he shows it to her in a plain, she is not betrothed.
+Rabbi Meir says: every stipulation which is not like that of the children of Gad and the children of Reuben is not a [valid] stipulation, as it say, “And Moses said to them, ‘If the children of Gad and the children of Reuben will pass [with you over the Jordan, then you shall give them the land of Gilead for a possession].” and it is also written, “But if they will not pass over with you armed, [then they shall have possessions among you in the land of Canaan]” (Numbers 32:29-30). Rabbi Hanina ben Gamaliel says: the matter had to be stated, for had it not been stated it would have implied that even in Canaan they should not inherit.
+If he betroths a woman and then declares, “I thought that she was a priest’s daughter, and behold she is [the daughter of] a Levite” or “a Levite’s daughter whereas she is [the daughter of] a priest”; “Poor, whereas she is wealthy”, or “wealthy, whereas she is poor,” she is betrothed, since she did not deceive him. If he says to a woman, “Behold, you are betrothed to me after I convert,” or “after you convert,” “After I am freed from slavery,” or “after you are freed from slavery”; “After your husband dies” or, “after your sister dies”; “After your yavam performs halizah for you”; she is not betrothed. Similarly, if he says to his friend, “If your wife gives birth to a female, behold she is betrothed to me,” she is not betrothed. [If his wife is pregnant, and her fetus is discernible, his words are valid, and if she bears a female, she is betrothed.]
+If he says to a woman, “Behold you are betrothed to me on condition that I speak to the government on your behalf”, or “That I work for you as a laborer”, if he speaks to the government on her behalf or works for her as a laborer, she is betrothed; if not, she is not betrothed. [If he says,] “[Behold you are betrothed to me] on condition that [my] father consents,” if his father consents, she is betrothed; if not, she is not betrothed. If his father dies, she is betrothed; if the son dies, the father is instructed to say that he does not consent.
+[If a father declares,] “I have given my daughter in betrothal, but do not know to whom I have betrothed her,” and then a man comes and states, “I betrothed her,” he is believed. If one says, “I betrothed her,” and another [man] says, “I betrothed her,” both must give a get; but if they want, one may give a get and the other marry her.
+[If a man declares] “I have given my daughter in betrothal,” [or] “I gave her in betrothal and divorced her while she was still a minor,” and she is [now] a minor, he is believed. “I gave her in betrothal and divorced her while she was still a minor,” and she is now of majority age, he is not believed. “She was taken captive and I redeemed her,” whether she is a minor or of majority age he is not believed. If a man declares at the time of his death “I have sons,” he is believed; “I have brothers,” he is not believed. If one betroths his daughter without specifying which, the daughters of majority age are not included.
+If one has two groups of daughters by two wives, and he declares, “I have given in betrothal my eldest daughter, but I do not know whether the eldest of the seniors or the eldest of the juniors, or the youngest of the seniors who is older than the eldest of the juniors,” all are forbidden [to marry other men], except the youngest of the juniors, the words of Rabbi Meir. Rabbi Yose says: they are all permitted, except the eldest of the seniors. “I have betrothed my youngest daughter, but I do not know whether the youngest of the juniors or the youngest of the seniors, or the eldest of the juniors who is younger than the youngest of the seniors,” they are all forbidden, except the eldest of the seniors, the words of Rabbi Meir. Rabbi Yose says: they are all permitted, except the youngest of the juniors.
+If he says to a woman, “I betrothed you,” and she says, “You did not betroth me”: he is prohibited to her relatives, but she is permitted to his relatives. If she says, “You betrothed me,” and he says, “I did not betroth you,” he is permitted to her relatives but she is prohibited to his relatives. “I betrothed you,” and she says, “You betrothed my daughter,” he is forbidden to the relatives of the senior [the mother], but the senior is permitted to his relatives; he is permitted to the junior’s [the daughter’s] relatives, and the junior is permitted to his relatives.
+[If a man says to a woman], “I betrothed your daughter,” and she replies, “You betrothed me”; he is forbidden to the junior’s [the daughter’s] relatives, while the junior is permitted to his relatives; he is permitted to the senior’s [mother’s] relatives, while the senior is forbidden to his relatives.
+Wherever there is kiddushin and there is no transgression, the child goes after the status of the male. And what case is this? When the daughter of a priest, a Levite or an Israelite is married to a priest, a Levite or an Israelite. And wherever there is kiddushin and there is transgression, the child goes after the status of the flawed parent. And what case is this? When a widow is married to a high priest, or a divorced woman or a halutzah to an ordinary priest, or a mamzeret or a netinah to an Israelite, and the daughter of an Israelite to a mamzer or a natin. And any [woman] who cannot contract kiddushin with that particular person but can contract kiddushin with another person, the child is a mamzer. And what case is this? One who has intercourse with any relation prohibited in the Torah. And any [woman] who can not contract kiddushin with that particular person or with others, the child follows her status. And what case is this? The child issue of a female slave or a gentile woman.
+Rabbi Tarfon says: mamzerim can be purified. How is this so? If a mamzer marries a slave woman, her son is a slave; if he frees him, it is found that the son is a free man. Rabbi Eliezer says: behold, he is a slave mamzer.
+
+Chapter 4
+
+Ten genealogical classes went up from Babylonia [in the time of Ezra and Nehemiah]: Priests, Levites, Israelites, halalim, converts, freed slaves, mamzerim, netinim, hushlings and foundlings. Priests, Levites and Israelites may marry each other. Levites, Israelites, halalim, converts, and freed slaves may marry each other. Converts, freed slaves, mamzerim and netinim, hushlings and foundlings, may marry each other.
+These are they: a hushling (shtuki): he who knows who his mother is but not his father; A foundling (asufi): he who was gathered in from the marketplace and knows neither his father nor his mother. Abba Saul used to call the hushling (shtuki), “checked one” (b’duki).
+All who are forbidden to enter into the assembly may intermarry with each other. Rabbi Judah forbids it. Rabbi Eliezer says: those who are certain [may marry] those who are certain, but those who are certain with those who are doubtful and those who are doubtful with those who are certain and those who are doubtful with others who are doubtful this is prohibited. Who are “those who are doubtful”? The shtuki, the asufi and the Samaritan.
+He who marries a the daughter of a priest must investigate her lineage up to four mothers, which are eight: her mother and her mother’s mother, her mother’s father’s mother and her mother, her father’s mother and her mother, her father’s father’s mother and her mother. [In the case of] the daughter of a Levite or an Israelite, one more is added.
+They do not check from the altar and upwards, nor from the duchan [dais] and upwards, nor from the Sanhedrin and upwards. And all those whose fathers were established to have been among the public officers or charity collectors may marry [their daughters] into the priesthood, and he doesn’t need to check after them. Rabbi Yose says: even one who was signed as a witness in the old court of Tzippori. Rabbi Hanina ben Antigonus says: even one who was recorded in the king’s list of officers.
+The daughter of a male halal is unfit for the priesthood for all time. If an Israelite marries a halalah, his daughter is fit for the priesthood. If a halal marries the daughter of an Israelite, his daughter is unfit for the priesthood. Rabbi Judah says: the daughter of a male convert is as the daughter of a male halal.
+Rabbi Eliezer ben Jacob says: if an Israelite marries a female convert, his daughter is fit for the priesthood, and if a male convert marries the daughter of an Israelite, his daughter is fit for the priesthood. But if a male convert marries a female convert, his daughter is unfit for the priesthood. [The same law applies to] a convert as to freed slaves, even for ten generations, [his daughter is unfit] unless his mother is of Israelite stock. Rabbi Yose says: even if a male convert marries a female convert, his daughter is fit for the priesthood.
+If a man declares, “this son of mine is a mamzer,” he is not believed. And even if both [the husband and wife] say about the fetus inside her, “it’s a mamzer” they are not believed. Rabbi Judah says: they are believed.
+If a man gives permission to his agent to give his daughter in betrothal, and then he himself goes and gives her in betrothal to another, if his [betrothal] was first, his betrothal is valid; if the agent’s was first, his betrothal is valid. And if it is unknown, both must give her a divorce. And if they wish, one gives a divorce, and the other marries her. Similarly, if a woman gives permission to her agent to give her in betrothal, and she goes and betroths herself [to another]: if her own preceded, her betrothal is valid; if her agent’s preceded, his betrothal is valid. And if they do not know, both must give her a divorce. And if they wish, one gives a divorce and the other marries her.
+If a man went overseas together with his wife, and then he, his wife, and his children returned, and he said, “Behold, this is she [who went with me overseas,] and these are her children”, he need not bring proof with regard to the woman or the children. [If he declares,] “She died [abroad] and these are her children,” he must bring proof with regard to the children, but not with regard to the woman.
+[If he says,] “I married a woman overseas, and behold, this is she, and these are her children”, he must bring proof about the woman, but not about the children. [If he says,] “She died, and these are her children”, he must bring proof about the woman and about the children.
+A man may not be alone with two women, but one woman may be alone with two men. Rabbi Shimon says: even one man may be alone with two women, if his wife is with him, and he may sleep with them in an inn, because his wife watches him. A man may be alone with his mother and his daughter, and he may sleep with them in immediate bodily contact; but when they grow up, she must sleep in her garment and he in his.
+An unmarried man must not learn to be a scribe, nor may a woman learn to be a scribe. Rabbi Eliezer says: even one who has no wife should not learn to be a scribe.
+Rabbi Judah said: an unmarried man must not tend cattle, nor may two unmarried men sleep together under the same cover. But the sages permit it. One whose business is with women must not be alone with women. And one should not teach his son a woman’s trade. Rabbi Meir says: one should always teach his son a clean and easy profession, and pray to Him to whom wealth and property belong. For a profession does not contain [the potential for] poverty and wealth, for poverty is not due to one’s profession nor is wealth due to the profession, but all depends on merit. Rabbi Shimon ben Elazar says: have you ever seen a wild beast or a bird with a profession? Yet they are sustained without trouble. Now, were they not created only to serve me, while I was created to serve my master: surely then I should make a living without trouble! But my evil acts have done me in and withheld my livelihood. Abba Gurion a man of Sidon says in the name of Abba Guria: one should not teach his son [to be] a donkey-driver, camel-driver, wagon-driver, sailor, shepherd, or shopkeeper, because their profession is the profession of robbers. Rabbi Judah says in his name: most donkey-drivers are wicked, while most camel-drivers are worthy men; and most sailors are pious. The best of doctors are destined for Gehenna, and the worthiest of butchers is Amalek’s partner. Rabbi Nehorai says: I will abandon every profession in the world and I will not teach my son anything but Torah, for a person enjoys its reward in this world while the principal remains for him in the world to come. But all other professions are not so; for when a man comes to sickness or old age or suffering and cannot engage in his profession, he must die of starvation, whereas the Torah is not so, for it guards him from all evil in his youth and gives him a future and hope in his old age. Of his youth what is said? “But they that wait upon the Lord shall renew their strength” (Isaiah 40:31). Of his old age what is said? “They shall still bring forth fruit in old age” (Psalms 92:15). And it is also said of our father Abraham, “And Abraham was old … And the Lord blessed Abraham with everything” (Genesis 24:1). We find that Abraham our father observed the whole Torah before it was given, for it is said, “Because Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws” (Genesis 26:5).
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+Mishnah Kiddushin
+משנה קידושין
+Open Mishnah
+http://en.wikisource.org/wiki/Mishnah
+
+Mishnah Kiddushin
+
+
+
+Chapter 1
+
+A woman is acquired in three ways, and she acquires herself in two ways.  She is acquired through money, through a document, or through sexual intercourse.  Through money: Beit Shammai say, "With a <i>dinar</i> [a specific unit of money] or with the equivalent value of a <i>dinar</i>." And Beit Hillel say, "With a <i>perutah</i> or with the equivalent value of a <i>perutah</i>." How much is a <i>perutah</i>? One eighth of an Italian <i>issar</i> [a specific unit of money equal to one twenty-fourth of a <i>dinar</i>].  And she acquires herself through a bill  of divorce or through the death of the husband.  A <i>yevamah</i> [a widow whose brother-in-law performed levirate marriage with her] is acquired through sexual intercourse, and acquires herself through <i>chalitzah</i> [the ceremony performed by the widow of a childless man as an alternative way to release herself from the obligation to wait for levirate marriage] or through the death of the <i>yavam</i> [one upon whom has fallen the obligation to perform levirate marriage].
+A Hebrew slave is acquired through money or through a document, and acquires himself through years [of service], through the Jubilee Year, or through prorated monetary [payment]. A Hebrew maidservant has an advantage over him, in that she acquires herself through [physical] signs [of puberty].  [A slave] who [has his ear] pierced is acquired through [the] piercing, and acquires himself through the Jubilee Year or with the death of the master.
+A Canaanite slave is acquired through money, through a document or through <i>chazakah</i> [a presumption of ownership, generally regarding landed property, established by unchallenged, publically known possession for a certain period of time, together with a legally acceptable claim regarding how the property came into the possessor’s hands]. And he acquires himself through money by a third party or through a document by himself. These are the word of Rabbi Meir. And the Sages say, "Through money by himself and through a document by a third party, providing that the money be from a third party.
+A large animal is acquired through transfer [of the reins], and a small animal through lifting [it]; these are the words of Rabbi Meir and Rabbi Elazar. The Sages say, "A small animal is acquired through pulling [it]."
+Mortgaged property is acquired through money, through a document, or through <i>chazakah</i>; and non-mortgaged [property] is acquired only through pulling [it].  Property which is non-mortgaged can be acquired along with mortgaged property through money, through a document or through <i>chazakah</i>;  and that which is non-mortgaged can, [by association,] bind [itself to] that which is mortgaged [to force one] to take an oath regarding [that property].
+Anything that is used as currency for something else, once this [party to the transaction] takes possession [of it], this [other party] is obligated in its exchange. How so? If one exchanges a bull for a cow, or a donkey for a bull, once this one takes possession, this one is obligated for its exchange [i.e., the animal he agreed to exchange for it].  The Temple authority [acquires directly] through money, and the lay authority [acquires] through <i>chazakah</i>.  A verbal statement [declaring an object as belonging] to the Temple [authority] is like [physical] transfer to the lay [authority].
+[With regard to] all commandments of the son which are [incumbent] upon the father, men are obligated, and women are exempt. And [with regard to] all commandments of the father which are [incumbent] upon the son, both men and women are obligated.  And [with regard to] every positive commandment that is time-dependent, men are obligated and women are exempt. And [with regard to] every positive commandment which is not time-dependent, both men and women are obligated.  And [with regard to] every negative commandment, whether it is time-dependent or it is not time-dependent, both men and women are obligated, except for: "You shall not destroy [the corners of your beard]" (Leviticus 19:27), "You shall not round off [the corners of your head]" (ibid.),  and "You shall not become ritually impure for the dead" (Leviticus 21:1).
+The leanings, and the wavings, and the presentations, and the <i>kemitsot</i> [individual handfuls of the meal offering, which the priest takes to be put on the altar], and the incense offerings, and the <i>melikot</i> [instances of utilizing a slaughtering method used for bird sacrifices, employing the thumbnail instead of a knife], and the sprinklings, and the collections of blood are practiced by men, but not by women, except for the meal-offering of the <i>sotah</i> and of the female Nazirite, that they wave [them].
+Any commandment which is dependent on the Land [of Israel] only applies in the Land. And any commandment which is not dependent on the Land applies both in the Land and outside the Land, except for <i>orlah</i> [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden] and <i>kilayim</i> [the prohibition of  planting together certain plants]. And Rabbi Eliezer says, "Also <i>chadash</i> [grain from the current year that one is forbidden to eat until after the sixteenth of Nissan]"
+Anyone who performs a single commandment is bestowed with goodness, his days are lengthened, and he inherits the Land. And anyone who does not perform a single commandment is not bestowed with goodness, his days are not lengthened, and he does not inherit the Land. Anyone who is [involved in] Scripture, the Oral Law, and proper social behavior  will not easily [come to] sin, as it is stated, "And the three-ply cord is not quickly severed" (Ecclesiastes 4:12). Anyone who is not [involved in] Scripture, and not in the Oral Law, and not in proper social behavior is not part of civilization.
+
+Chapter 2
+
+A man may betroth by himself and through an agent, and a woman may become betrothed by herself and through an agent. A man may have his daughter betrothed when she is a <i>na'arah</i> [a pubescent girl distinguished from a prepubescent girl and a post-pubescent young women in a number of halakhic situations], by himself and through an agent.  [With regard to] one who says to a woman, "Be betrothed to me with this date, be betrothed to me with this [one];" if in one of them there is [at least] the value of a <i>perutah</i>, she is betrothed, and if not, she is not betrothed. [If he says,] "With this one, and with this one, and with this one," if there is [at least] the value of a <i>perutah</i> in all of them [combined], she is betrothed; and if not, she is not betrothed. If she was eating them one by one [as he gave them to her], she is not betrothed unless there is the value of [at least] a <i>perutah</i> in one of them.
+[If one says to a woman,] "Be betrothed to me with this cup of wine," and it is found to be of honey; "Of honey," and it is found to be of wine;  "With this <i>dinar</i> [a specific unit of money] of silver," and it is found to be of gold; "Of gold," and it is found to be of silver;  "On condition that I am rich," and he is found to be poor; "Poor," and he is found to be rich." [In all these cases] she is not betrothed.  Rabbi Shimon says, "If he deceived her to [her] advantage, [she] is betrothed."
+[If one says to a woman, "Be betrothed to me] on condition that I am a <i>kohen</i>," and he is found to be a Levite; "A Levite," and he is found to be a <i>kohen</i>; "A <i>netin</i> [a Gibeonite]," and he is found to be a <i>mamzer</i> [the offspring of certain prohibited relationships who may not marry into the general Jewish population]; "A <i>mamzer</i>," and he is found to be a <i>netin</i>;  "A village-dweller," and he is found to be a city-dweller; "A city-dweller," and he is found to be a village-dweller;  "On condition that my house is near the bathhouse," and it is found to be far; "Far [from the bathhouse]," and it is found to be near;  "On condition that I have an older daughter or maidservant," and he does not have; "On condition that I do not have [an older daughter or maidservant]," and he does have;  "On condition that I do not have sons," and he has; "On condition that I do have [sons]," and he does not have. And in all [of these cases], even though she says, "It was in my heart to be betrothed to him even so," she is not betrothed.  And the same is true [in cases where] she deceives him.
+One who says to his agent, "Go out and betroth on my  behalf a certain woman in a certain place," and he went and betrothed her in another place, she is not betrothed.  [However, if he said,] "Behold, she is in a certain place," and he went and betrothed her in another place, she is betrothed.
+[With regard to] one who betroths a woman on condition that she is not subject to any vows, and there were found to be vows to which she is subject, she is not betrothed. If he married her without conditions, and there were found to be vows to which she was subject, she leaves without a <i>ketubah</i> [monetary settlement payable to a woman upon divorce or the death of her husband].  [If one betroths a woman] on condition that she has no blemishes, and blemishes were found on her, she is not betrothed. If he married her without conditions, and blemishes were found on her, she leaves without a <i>ketubah</i>. All blemishes that disqualify kohanim disqualify women [in marriage].
+[With regard to] one who betroths two women with the value of a <i>perutah</i>, or a single woman with less than the value of a <i>perutah</i>, even though he sent betrothal gifts after this, she is not betrothed, as it was on account of the original betrothal that he sent [them]. And the same [is true for] a minor who betrothed [a woman].
+[With regard to] one who betroths a woman and her daughter or a woman and her sister simultaneously, they are not betrothed.  [There was] an incident with five women, and among them [were] two sisters, and one [man] gathered a basket of dates. [The basket of dates] belonged to them, but it was [fruits] of the sabbatical year. He said to them, "All of you are betrothed to me with this basket," and one of them accepted it on behalf of them all. And the Sages said, "The sisters are not betrothed."
+[With regard to a kohen] who betroths with his portion, whether of sacrifices of the highest degree of sanctity or of sacrifices of a lesser degree of sanctity, she is not betrothed.  [If he betroths her] with the second tithe, whether intentionally or unwittingly, he has not betrothed. These are the words of Rabbi Meir. Rabbi Yehudah says, "[If] unintentionally, he has not betrothed; intentionally, he has betrothed.  And [with regard to betrothing a woman] with a consecrated item, [if he does so] intentionally, he has betrothed; unintentionally, he has not betrothed. These are the words of Rabbi Meir. Rabbi Yehudah says, [If] unintentionally, he has betrothed; intentionally, he has not betrothed.
+[With regard to] one who betroths with <i>orlah</i> [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden], with <i>kilei hakerem</i> [the product of the prohibited planting of other species in a vineyard], or with an ox which is to be stoned [because it killed a person], or with a calf whose neck is to be broken [as part of a ceremony performed by the elders of a city when a corpse is found between two cities], or with the birds [offered as a sacrifice by] a <i>metzorah</i>, with the hair of a nazirite, or with the first born of a donkey, or with meat [mixed] with milk, or with non-sacrificial [animals] which were slaughtered in the [Temple] Courtyard, she is not betrothed.  If he sold them and betrothed [her] with the proceeds, she is betrothed.
+[With regard to] one who betroths with <i>terumah</i> [a portion of a crop given to a kohen which becomes holy upon separation, and can only be consumed by kohanim or their household], or with tithes, or with [sacrificial] gift portions [given to the kohen], or with the purifying water [used as part of the purification process of one who is impure due to contact with a corpse], or with the ash of the Red Heifer, she is betrothed, even if he is an Israelite [i.e., non-kohen].
+
+Chapter 3
+
+[With regard to] one who says to his fellow, "Go and betroth to me a certain woman," [and] he went and betrothed her for himself, she is betrothed [to the second one]. Similarly, [with regard to] one who says to a woman, "You are hereby betrothed to me after thirty days," and another came and betrothed her within thirty days, she is betrothed to the second one. [If it is] the daughter of a Kohen [becoming betrothed] to an Israelite [i.e., a non-Kohen], she may eat of the <i>terumah</i> .  [If he said, "You are hereby betrothed to me] from now and after thirty days," and another came and betrothed her within thirty days, she is betrothed and not betrothed. If it is the daughter of an Israelite to a kohen or the daughter of a Kohen to an Israelite, she may not eat of the <i>terumah</i>.
+[With regard to] one who says to a woman, "You are hereby betrothed to me on condition that I will give you two hundred <i>zuz</i> [a specific unit of money]," she is betrothed, and he must give [her the money]. "On condition that I give you [two hundred <i>zuz</i>] from now and until thirty days," if he gave it to her within thirty days, she is betrothed; and if not, she is not betrothed. "On condition that I have two hundred <i>zuz</i>," she is betrothed, [as long as] he has it. "On condition that I will show you [two hundred <i>zuz</i>]," she is betrothed and he must show it to her. and if he showed it to her on the [money-changer's] table, she is not betrothed.
+"On condition that I own a <i>beit kor</i> [a measure of area, equivalent to that area of land large enough to require a <i>kor</i> of seeds to sow it] of dirt [i.e., a field]," she is betrothed, [as long as] he has it. "On condition that I have [a <i>beit kor</i>] in a certain place," if he has it in that place, she is betrothed; if not, she is not betrothed. "On condition that I will show you a <i>beit kor</i>," she is betrothed, and he must show it to her. If he showed it to her in the valley, she is not betrothed.
+Rabbi Meir says, "Any condition that is not like the condition of the men of [the tribe of] Reuven and the men of [the tribe of] Gad is not a [valid] condition; as it says, "Moses said to them, 'If the men of Reuven and the men of Gad will cross with you,'" and it is written, "If they will not cross armed with you" (Numbers 32:29–30). Rabbi Hananiah, son of Gamliel says, "The matter needed to be stated, for if not so, it would be implied that even in the Land of Canaan they would not inherit [a portion of land]."
+[With regard to] one who betroths a woman, and [later] says, "I had thought that she was a Kohenet [daughter of a Kohen] and behold she is a Levite;" "A Levite, and behold she is a Kohenet;" "Poor, and behold she is rich;" "Rich, and behold she is poor;" [in all these cases] she is betrothed, because she did not deceive him.  [With regard to] one who says to a woman, "You are hereby betrothed to me after I convert;" "After you convert;" "After I am freed;" "After you are freed;" "After your husband dies;" "After your sister dies;" "After your <i>yavam</i> performs <i>chalitzah</i> [the ceremony performed to release a widow of a childless man from the obligation of levirate marriage];" [in all these cases] she is not betrothed.  Similarly, [with regard to] one who says to his fellow, "If your wife gives birth to a female, [the child] is hereby betrothed to me," she is not betrothed. If his fellow's wife was visibly pregnant, his words are valid; and if she gives birth to a female, she is betrothed.
+[With regard to] one who says to a woman, "You are hereby betrothed to me on condition that I speak on your behalf to the ruler," or "that I work for you as a laborer." If he speaks on her behalf to the ruler, or works for her as a laborer, she is betrothed; if not, she is not betrothed.  "On condition that father is willing." If the father is willing, she is betrothed; if not, she is not betrothed. If the father died, she is betrothed. If the son died, we instruct the father to say that he is not willing.
+[One who says,] "I had my daughter betrothed, but I do not know to whom I had her betrothed;" and another comes and says, "I betrothed her," he is believed. [If] this one says, "I betrothed her," and this [other] one says, "I betrothed her," they both [must] give a bill of divorce. And if they desire, one gives a bill of divorce and one marries her.
+[If one says,] "I had my daughter betrothed," or,  "I had her betrothed and divorced when she was a minor," and she is [still] a minor, he is believed. "I had her betrothed and divorced when she was a minor" and she is [currently] an adult, he is not believed.  "She was captured and I redeemed her," whether she is a minor or an adult, he is not believed.  One who said at his time of death, "I have sons," is believed; "I have brothers," he is not believed.  One who has his daughter betrothed without specifying [which one], adult daughters are not included.
+[With regard to] one who has two sets of daughters from two wives, and says, "I had my older daughter betrothed, but I do not know if it was the older of the older ones, or the older of the younger ones, or the younger of the older ones who is older than the older of the younger ones;" they are all forbidden, except for the youngest of the younger ones. These are the words of Rabbi Meir. Rabbi Yose says, "They are all permitted, except for the older of the older ones." [If he says,] "I had my younger daughter betrothed, but I do not know if it was the younger of the younger ones, or the younger of the older ones, or the older of the younger ones who is younger than the younger of the older ones, they are all forbidden, except for the oldest of the older ones. These are the words of Rabbi Meir. Rabbi Yossi says, "They are all permitted, except for the younger of the younger ones."
+[With regard to] one who says to a woman, "I betrothed you," and she says, "You did not betroth me;" he is forbidden to [marry] her relatives, and she is permitted to [marry] his relatives.  [With regard to one who says to a man,] "You betrothed me," and he says, "I did not betroth you;" he is permitted to [marry] her relatives, and she is forbidden to [marry] his relatives. [With regard to one who says to a woman,] "I betrothed you," and she says, "You betrothed none other than my daughter," he is forbidden to [marry] the relatives of the older one [i.e., the mother], and the older one is permitted to [marry] his relatives; he is permitted to [marry] the relatives of the younger one, and the younger one is permitted to [marry] his relatives.
+[With regard to one who says to a woman,] "I betrothed your daughter," and she says, "You betrothed none other than myself," he is forbidden to [marry] the relatives of the younger one, and the younger one is permitted to [marry] his relatives; he is permitted to [marry] the relatives of the older one, and the older one is forbidden to [marry] his relatives.
+Wherever there is [a valid] betrothal and no sin, the child follows the male [with regard to familial status]. Which is this? This is a Kohenet,  a Levite woman, or an Israelite woman who married a Kohen, a Levite or an Israelite.  Wherever there is [a valid] betrothal and there is a sin, the child follows the defective one. Which is this? This is a widow married to the Kohen Gadol [High Priest], a divorcee or a <i>chalutzah</i> [the widow of a childless man released from the obligation of levirate marriage by a ceremony performed by her brother-in-law] [married] to an ordinary Kohen, a <i>mamzeret</i> [the female offspring of certain prohibited relationships who may not marry into the general Jewish population] or a <i>Netina</i> [female Gibeonite] to an Israelite, a female Israelite to a <i>mamzer</i> or <i>Netina</i>.  [With] any [woman] for whom there is no betrothal to him, but there is betrothal to others, the child is a <i>mamzer</i>. Which is this? This is one who has sexual intercourse with any one of the forbidden sexual relations [mentioned] in the Torah.  Any [woman] for whom there is no betrothal either to him or to others, the child is like her. Which is this? This is the child of a [non-Jewish] maidservant or a non-Jewish woman.
+Rabbi Tarfon says, "It is possible for <i>mamzerim</i>" to be purified [from their status]. How so? A <i>mamzer</i> who married a [non-Jewish] maidservant, the child is a [non-Jewish] slave. If they were freed, the son becomes a free [ordinary Jew]. Rabbi Eliezer says:  This [child] is a <i>mamzer</i> slave.
+
+Chapter 4
+
+Ten [familial] statuses rose[came up] from Babylonia [to Israel]: Kohanim, Levites, Israelites, <i>chalalim</i> [offspring of a union prohibited to Kohanim, and who is thereby disqualified for the priesthood for marriage and Temple service.], proselytes, freed slaves, <i>mamzerim</i> [the offspring of certain prohibited relationships who may not marry into the general Jewish population], <i>netinim</i> [Gibeonites], <i>shetukim</i> and <i>asufim</i>.  Kohanim, Levites and Israelites are permitted to [marry] with one another. Levites, Israelites, <i>chalalim</i>, proselytes, and are permitted to marry one another. Proselytes, freed slaves,  <i>mamzerim</i>, <i>netinim</i>, <i>shetukim</i> and <i>asufim</i> are permitted to marry one another.
+And which are the <i>shetukim</i>? Anyone who knows [who] his mother [is], but does not know [who] his father [is]. And which are the <i>asufim</i>? Anyone who was gathered in from the market, and does not know [who] either his father or his mother [is]. Abba Shaul would call the <i>shetukei</i>, "investigated ones."
+All who are forbidden to marry within the [regular Jewish] community, are permitted to marry each other. Rabbi Yehudah forbids [this]. Rabbi Eliezer says, "[Those with] certain [status marrying others] with certain status is permitted; [those with] certain [status marrying others] with uncertain status, [those with] uncertain [status marrying others] with certain status, and [those with] uncertain [status marrying others] with uncertain status is [all] forbidden." And which are the uncertain ones? <i>shetukim</i>, <i>asufim</i>, and Samaritans.
+One who marries a <i>Kohenet</i> [the daughter of a kohen] needs to investigate her [status with regard to] four mothers, which are eight: Her mother; and her mother's mother; and her mother's father's mother, and her mother; and her father's mother, and her mother; and her father's father's mother, and her mother. [If a Kohen wants to marry] a Levite or an Israelite [woman], we add on to these another one.
+We do not investigate neither from the altar and above, nor from the platform and above, nor from the <i>Sanhedrin</i> [highest court, charged with deciding cases and appeals that had national significance. It was comprised of 71 scholars who had received the full traditional rabbinical ordination, and its decisions fixed Jewish practice for subsequent generations.] and above.  Anyone whose fathers were established [i.e., known] to be officers of the masses, [or] collector of charity may marry into the priesthood, and there is no need to investigate them.  Rabbi Yossi says, "Even one who was signed as a witness in the old court of Zippori." Rabbi Hanina, son of Antigonos says, "Even one who was written in the King's military roster."
+The daughter of a <i>chalal</i> is disqualified to [marry into] the priesthood forever. [With regard to] an Israelite who married a <i>chalalah</i>, his daughter is valid. [With regard to] a <i>chalal</i> who married the daughter of an Israelite, his daughter is disqualified to [marry into] the priesthood. Rabbi Yehuda says, "The daughter of a male convert is like the daughter of a <i>chalal</i>.
+Rabbi Eliezer ben Yaakov says, "[With regard to] an Israelite who married a female proselyte,  his daughter is fit to [marry into] the priesthood.  And [with regard to] a male proselyte who married the daughter of an Israelite, his daughter is fit to [marry into] the priesthood. But [with regard to] a male proselyte who married a female proselyte— his daughter is disqualified [from marrying into] the priesthood. [This is true] both for proselytes and for freed slaves, even for ten generations, until one's mother is a [naturally-born] Jew." Rabbi Yossi says, "Even [with regard to] a male proselyte who married a female proselyte, his daughter is fit to [marry into] the priesthood.
+One who says, "This son of mine is a <i>mamzer</i>," is not believed. Even if both [parents] say regarding a fetus which is in her womb, "It is a <i>mamzer</i>," they are not believed. Rabbi Yehudah says, "They are believed."
+[With regard to] one who gave authority to his agent to betroth his daughter [to another man], and he himself went and betrothed her, if his preceded, his betrothal is a [valid] betrothal, and if his agent's preceded, [the agent's] betrothal is a [valid] betrothal. And if it is not known [which preceded], both give a bill of divorce. And if they wish, one gives a bill of divorce and one marries her.  Similarly, [with regard to] a woman who gave authority to her agent to betroth her [to another man], and she herself went and betrothed herself, if hers preceded, her betrothal is a [valid] betrothal, and if her agent's preceded, his betrothal is a [valid] betrothal. If it is not known [which preceded], both give a bill of divorce. And if they wish, one gives a bill of divorce and one marries her.
+[With regard to] one who goes, he and his wife, overseas, and he comes [back] [with] his wife and his sons, and says, "The wife that went with me overseas, this is she, and these are her sons," he does not need to bring a proof, neither about the wife or about the sons." [If he says], "She died, and these are her sons," he must bring proof about the sons, but does not [need to] bring proof about the wife. 
+[If he says,] "I married a wife overseas, this is she and these are her sons," he must bring proof about the wife, but does not [need to] bring proof about the sons. [If he says] "She died, and these are her sons," he must bring proof about the wife and about the sons.
+One man may not be secluded with two women, but one woman may be secluded with two men. Rabbi Shimon says, "Even one man may be secluded with two women when his wife is with him; and he may sleep in the same inn with two women, because his wife guards him." A person may be secluded with his mother or with his daughter, and may [even] sleep with them in bodily contact. And if they grow up, this one should sleep in her garment, and this one should sleep in his garment.
+A bachelor should not study pedagogy [to teach young children], and a woman should not study pedagogy. Rabbi Eliezer says, "Even one who does not have a wife [anymore] should not study pedagogy."
+Rabbi Yehudah says, "An unmarried man should not herd animals, and two unmarried men should not sleep in the same garment." And the Sages permit it. Whoever's business is with women should not be alone with women. And one should not teach his son a profession [that would cause him to be] among women. Rabbi Meir says, "A person should always teach his son a clean and easy profession, and he should pray to the One to whom wealth and possessions belong, as there is no profession which does not have in it poverty and wealth. For poverty is not due to one's profession, and wealth is not due to one's profession, rather, it is all according to one's merit." Rabbi Shimon ben Elazar says, "Have you seen in all your days a beast or fowl that has a profession? [Yet] they sustain themselves without trouble. And weren't they created solely to serve me, and I was created to serve my Master. Isn't it logical, then, that I should be able to sustain myself without trouble? However, I my actions were bad, and I deprived myself of my sustenance." Abba Garin, a man of Tzaydin says in the name of Abba Guria, "A person should not teach his son [to be] a donkey-driver, a camel-driver, a barber, a sailor, a shepherd, or a shopkeeper, for their professions are the professions of thieves." Rabbi Yehudah says in his name, "Most donkey-drivers are wicked, and most camel-drivers are honorable. Most sailors are pious. The best physicians [are destined] for hell, and the most honorable among the butchers is the partner of Amalek." Rabbi Nehorai says, "I leave [aside] all professions in the world and I do not teach my son anything other than Torah, for a person enjoys its reward in this world and the principle remains into the world to come." And this is not the case for the rest of the professions. When a person encounters sickness, or old age, or suffering and is not able to engage in his profession, he will surely die of hunger. But the Torah is not like this; rather, it protects him from all evil in his youth and grants him an end and hope in his old age. Regarding his youth, what does it say? "Those who wait for the Lord will have their strength renewed" (Isaiah 40:31). Regarding his old age what does it say? "They shall still bear fruit in old age" (Psalms 92:15). And so it says with regard to Abraham, our father, peace be upon him, "And Abraham was old...and the Lord blessed Abraham with everything" (Genesis 24:1). We find that Abraham our father performed the entire Torah [even] before it was given, as it says "Because Abraham listened to My voice, and he observed My statutes, commandments, laws, and teachings" (Genesis 26:5).
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diff --git a/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/English/Sefaria Community Translation.txt b/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/English/Sefaria Community Translation.txt
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+Mishnah Kiddushin
+משנה קידושין
+Sefaria Community Translation
+https://www.sefaria.org
+
+Mishnah Kiddushin
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+Ten pedigrees emigrated from Babylonia [to Israel]: Priestly, Levitical, [Ordinary] Jewish, Invalidated Priestly, Converted, Freed, Mamzeric, Nathinitic, Silent Ones and Foundlings.  Priestly, Levitical and [Ordinary] Jewish are permitted to mingle with each other [in marriage]; Levitical, [Ordinary] Jewish, Invalidated Priestly, Converted and Freed are permitted to mingle with each other; Converted, Freed, Mamzeric, Nathinitic, Silent Ones and Foundlings are permitted to mingle with each other.
+These are the Silent Ones: any who knows his mother, but does not know his father. [These are the] Foundlings: any who was gathered in from the market, and does not know either his father or his mother.  Abba Shaul would call the Silent Ones "Checked Ones."
+Any who are forbidden to mingle with the community [in marriage], are permitted to mingle with each other. Rabbi Yehuda forbids [this]. Rabbi Elazar says: definite ones with definite ones are permitted; definite ones with uncertain ones, uncertain ones with definite ones, and uncertain ones with uncertain ones, are forbidden. And these are the uncertain ones: Silent Ones, Foundlings, and Cuthites.
+One who marries a woman who is Priestly needs to investigate her [regarding] four mothers, which are eight — her mother, and her mother's mother, her mother's father's mother, and her mother, her father's mother, and her mother, her father's father's mother, and her mother. Levites and [ordinary] Jew[s] add on to these another one.
+We do not check neither from the altar and above, nor from the platform and above, nor from the Sanhedrin and above.  Anyone whose fathers were known to be officers of the masses, [or] appointees over charity may marry into the priesthood, and we do not need to check after them.  Rabbi Yosi says: Even one who was signed as a witness in the old archives of Zippori. Rabbi Hanina son of Antigonos says: Even one who was written in the king's roster.
+The daughter of a male invalidated priest is unfit [to marry into] the priesthood, forever. An [ordinary] Jew who married an invalidated priestly female — his daughter is fit; And an invalidated priest who married the daughter of an [ordinary] Jew — his daughter is unfit [to marry into] the priesthood.  Rabbi Yehuda says: The daughter of a male convert is like the daughter of a male invalidated priest.
+Rabbi Eliezer ben Yaakov says: An [ordinary] Jew who married a female convert — his daughter is fit to [marry into] the priesthood; and a male convert who married the daughter of an [ordinary] Jew — his daughter is fit to [marry into] the priesthood. But a male convert who married a female convert — his daughter is unfit to [marry into] the priesthood. It is the same for converts and for freed servants, even until ten generations, until their mother is a Jew. Rabbi Yosi says: Even a male convert who married a female convert — his daughter is fit to [marry into] the priesthood.
+One who says, "This son of mine is a mamzer," is not believed. Even if both [parents] say regarding a fetus which is in her womb, "It is a mamzer," they are not believed. Rabbi Yehuda says: They are believed.
+One who gave authority to his agent to betroth his daughter [to another man], and he himself went and betrothed her — If his preceded, his betrothal is [a valid] betrothal, and if his agent's preceded, [the agent's] betrothal is [a valid] betrothal, [If] it is not known [which preceded] — Both of [the potential grooms] give a bill of divorce. And if they wish, one gives a bill of divorce and one brings [her] in [to marriage].  Similarly, a woman who gave authority to her agent to betroth her [to another man], and she herself went and betrothed herself — If hers preceded, her betrothal is [a valid] betrothal, and if her agent's preceded, his betrothal is [a valid] betrothal, [If] it is not known [which preceded] — Both of [the potential grooms] give a bill of divorce. And if they wish, one gives a bill of divorce and one brings [her] in [to marriage].
+One who goes, he and his wife, overseas, and he comes [back] [with] his wife and his sons, and says, "The wife that went with me overseas, this is she, and these are her sons" — he does not need to bring a proof, neither for the wife or for the sons. "... she died, and these are her sons" — he brings a proof for the sons, but does not bring a proof for the wife.  
+[One who comes back from overseas and says,] "I married a wife overseas, this is she and these are her sons" — he brings a proof for the wife, but does not bring a proof for the sons. "... she died, and these are her sons" — he brings a proof for the wife and for the sons.
+A man may not be secluded with two women, but a woman may be secluded with two men. Rabbi Shimon says: Even a man may be secluded with two women. And when his wife is with him, he may sleep with them in an inn, because his wife is with him.  A person may be secluded with his mother or with his daughter, and may sleep with them in bodily contact. When they grow up, this one should sleep in his cover, and this one should sleep in his cover.
+A bachelor should not practice pedagogy, and a woman should not practice pedagogy. Rabbi Elazar says: Even one who does not have a wife with him should not practice pedagogy.
+Rabbi Yehuda says: A bachelor should not pasture animals, and two bachelors should not sleep in one cloth. The sages permit [these things].  Anyone who deals with women, should not be secluded with women. A person should not teach his son a profession that [involves being] among women.  Rabbi Meir says: A person should always teach his son a clean and easy profession, and should pray to the One Whom wealth and possessions are His; for there is no profession which does not have within it poverty and wealth; for poverty is not from the profession and wealth is not from the profession, but rather all is according to his merits.  Rabbi Shimon son of Elazar says: Have you seen in your lifetime a wild animal or bird that has a profession? But they support themselves without trouble; and were they not created only to attend me, while I was created to attend my Creator — is it not logical that I should support myself without trouble? But rather I have made wicked my actions, and been deprived of my support.  Abba Guryan of Tzaidan says in the name of Abba Gurya: and a person should not teach his son to be a donkey-driver, a camel-driver, a barber, a sailor, a storekeeper, or a shepherd, for their profession is a thieves' profession.  Rabbi Yehuda says in his own name: Donkey-drivers are mostly wicked, and camel-drivers are mostly honest, sailors are mostly pious. The best of doctors goes to Hell, and the most honest butchers are the partner of Amalek.  Rabbi Nehorai says: I leave aside all professions in the world, and I teach my son only Torah; for a person eats of its reward in this world, and the principal endures in the world to come. And all other professions are not so — when a person comes into sickness, or into old age, or into suffering, and is not able to be involved in his work, he dies in hunger. But the Torah is not so — but rather it guards him from all evil in his youth, and gives him finality and hope in his old age; In his youth what does it say? "And those who hope in God shall renew their strength." In his old age what does it say? "They shall still produce in ripe old age." Similarly it says by Avraham our Father, peace be upon him — "And Avraham was old ... and God blessed Avraham in everything." We find that Avraham our Father performed the whole entire Torah before it had been given, as it says, "By reason that Avraham listened to my voice, and kept my safekeeping, my commandments, my statutes and teachings."
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt b/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt
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+++ b/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt	
@@ -0,0 +1,67 @@
+Mishnah Kiddushin
+משנה קידושין
+Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]
+https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI
+
+Mishnah Kiddushin
+
+
+
+Chapter 1
+
+<b>D</b>IE F<small>RAU WIRD</small><sup class="footnote-marker">1</sup><i class="footnote"> Von ihrem Ehemanne als Ehefrau.</i> <small>AUF DREI</small> A<small>RTEN ANGEEIGNET UND EIGNET SICH SELBST</small><sup class="footnote-marker">2</sup><i class="footnote"> Sie kommt aus dem Besitze ihres Ehemannes und erlangt ihre Selbständigkeit.</i> <small>AN AUF ZWEI</small> A<small>RTEN! SIE WIRD ANGEEIGNET DURCH</small> G<small>ELD</small><sup class="footnote-marker">3</sup><i class="footnote"> Wenn er ihr zu diesem Behufe ein Geldstück gibt.</i>, U<small>RKUNDE</small><sup class="footnote-marker">4</sup><i class="footnote"> Die Antrauungsurkunde.</i> <small>UND</small> B<small>EISCHLAF</small><sup class="footnote-marker">5</sup><i class="footnote"> Wenn er zur Ehelichung erfolgt.</i>. D<small>URCH</small> G<small>ELD, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, MIT EINEM</small> D<small>ENAR UND DEM</small> W<small>ERTE EINES</small> D<small>ENARS, UND WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, MIT EINER</small> P<small>ERUṬA</small><sup class="footnote-marker">6</sup><i class="footnote"> Kleinste Scheidemünze.</i> <small>UND DEM</small> W<small>ERTE EINER</small> P<small>ERUṬA.</small> W<small>IEVIEL IST EINE</small> P<small>ERUṬA?</small> E<small>IN</small> A<small>CHTEL EINES ITALISCHEN</small> A<small>SSARS.</small> S<small>IE EIGNET SICH SELBST AN DURCH</small> S<small>CHEIDEBRIEF UND</small> T<small>OD IHRES</small> E<small>HEMANNES.</small> D<small>IE</small> E<small>HESCHWÄGERIN</small><sup class="footnote-marker">7</sup><i class="footnote"> Cf. Dt. 25,5ff.</i> <small>WIRD ANGEEIGNET DURCH</small> B<small>EISCHLAF UND EIGNET SICH SELBST AN DURCH ḤALIÇA UND</small> T<small>OD DES</small> E<small>HESCHWAGERS.</small>
+<b>D</b><small>ER HEBRÄISCHE</small> S<small>KLAVE WIRD ANGEEIGNET DURCH</small> G<small>ELD UND</small> U<small>RKUNDE, UND EIGNET SICH SELBST</small><sup class="footnote-marker">8</sup><i class="footnote"> Er geht frei aus.</i><small>AN DURCH DIE</small> J<small>AHRE</small><sup class="footnote-marker">9</sup><i class="footnote"> Der Dienstzeit, die auf 6 Jahre festgesetzt ist; cf. Ex. 21,2 u. Dt. 15,12.</i>, <small>DURCH DAS</small> J<small>OBELJAHR</small><sup class="footnote-marker">10</sup><i class="footnote"> Auch wenn es vor Ablauf der 6 Jahre eintritt; cf. Lev. 25,8ff.</i><small>UND DURCH</small> R<small>EDUKTION</small><sup class="footnote-marker">11</sup><i class="footnote"> Vgl. Anm. 335.</i><small>DES</small> K<small>AUFGELDES</small>. I<small>HM ÜBERLEGEN IST DIE HEBRÄISCHE</small> M<small>AGD, DIE SICH</small> <small>AUCH</small> <small>DURCH</small> P<small>UBERTÄTSZEICHEN</small><sup class="footnote-marker">12</sup><i class="footnote"> Zwei Haare an der Scham; sobald sie diese bekommt, wird sie frei.</i><small>ANEIGNET</small>. D<small>ER</small> A<small>NGEBOHRTE</small><sup class="footnote-marker">13</sup><i class="footnote"> Ein Sklave, der nach Ablauf der 6 Jahre seinen Dienstherrn nicht verlassen will; cf. Ex. 21,6.</i><small>WIRD DURCH DAS</small> A<small>NBOHREN ANGEEIGNET, UND EIGNET SICH SELBST AN DURCH DAS</small> J<small>OBELJAHR UND DURCH DEN</small> T<small>OD DES</small> H<small>ERRN.</small>
+<b>D</b><small>ER KENAA͑NITISCHE</small> S<small>KLAVE WIRD ANGEEIGNET DURCH</small> G<small>ELD</small>, U<small>RKUNDE UND</small> B<small>ESITZNAHME, UND EIGNET SICH SELBST AN DURCH</small> G<small>ELD, DAS ANDERE</small><sup class="footnote-marker">14</sup><i class="footnote"> Wenn er selbst Geld hat, so gehört es seinem Herrn.</i><small>ZAHLEN</small>, <small>UND DURCH</small> U<small>RKUNDE, DIE ER SELBER</small> <small>EMPFÄNGT</small> – <small>SO</small> R. M<small>EÍR; DIE</small> W<small>EISEN SAGEN, DURCH</small> G<small>ELD, DAS ER SELBER</small> <small>ZAHLT</small>, <small>UND DURCH</small> U<small>RKUNDE, DIE ANDERE</small> <small>EMPFANGEN</small>, <small>NUR MUSS ES DAS</small> G<small>ELD ANDERER</small><sup class="footnote-marker">15</sup><i class="footnote"> Wenn er selbst Geld hat, so gehört es seinem Herrn.</i><small>SEIN</small>.
+<b>E</b><small>IN</small> G<small>ROSSVIEH WIRD DURCH</small> Ü<small>BERGABE</small><sup class="footnote-marker">16</sup><i class="footnote"> An den Käufer; cf. supra Fol. 22b.</i><small>UND EIN</small> K<small>LEINVIEH DURCH DAS</small> H<small>OCHHEBEN ANGEEIGNET – SO</small> R. M<small>EÍR UND</small> R. E<small>LIE͑ZER; DIE</small> W<small>EISEN SAGEN, DAS</small> K<small>LEINVIEH WERDE DURCH DAS</small> A<small>NSICHZIEHEN ANGEEIGNET</small>.
+<b>G</b><small>ÜTER, DIE</small> S<small>ICHERHEIT</small><sup class="footnote-marker">17</sup><i class="footnote"> Für den Gläubiger, dh. Immobilien, die er dem Käufer für die Schuld des Verkäufers abnehmen kann.</i><small>GEWÄHREN, WERDEN DURCH</small> G<small>ELD</small>, U<small>RKUNDE UND</small> B<small>ESITZNAHME ANGEEIGNET, UND DIE KEINE</small> S<small>ICHERHEIT</small><sup class="footnote-marker">18</sup><i class="footnote"> Mobilien, die vom Schuldner beiseite geschafft werden können.</i><small>GEWÄHREN, WERDEN NUR DURCH DAS</small> A<small>NSICHZIEHEN ANGEEIGNET</small>. G<small>ÜTER, DIE KEINE</small> S<small>ICHERHEIT GEWÄHREN, WERDEN</small><sup class="footnote-marker">19</sup><i class="footnote"> Wenn man beides zusammen kauft.</i><small>MIT</small> G<small>ÜTERN, DIE</small> S<small>ICHERHEIT GEWAHREN, ANGEEIGNET DURCH</small> G<small>ELD</small>, U<small>RKUNDE UND</small> B<small>ESITZNAHME; FERNER WERDEN SIE</small> MIT G<small>ÜTERN, DIE EINE</small> S<small>ICHERHEIT GEWÄHREN, VERBUNDEN, UM AUCH WEGEN DIESER SCHWÖREN</small><sup class="footnote-marker">20</sup><i class="footnote"> In einem strittigen Falle, obgleich wegen Grundstücken allein nicht zu schwören ist; cf. Seb. Fol. 42b.</i><small>ZU MÜSSEN</small>.
+<b>W</b><small>ENN JEMAND DAS, WAS</small> Z<small>AHLUNGSMITTEL IST</small>, <small>IN</small> T<small>AUSCH GEGEBEN</small><sup class="footnote-marker">21</sup><i class="footnote"> Wenn er dem Verkäufer das Geld nicht in Form einer Zahlung, sondern in Form eines Tausches gegeben hat.</i> <small>HAT</small>, <small>SO IST ER, SOBALD DER ANDERE ES ERWORBEN HAT, FÜR DAS</small> E<small>INGETAUSCHTE</small><sup class="footnote-marker">22</sup><i class="footnote"> Sobald der Verkäufer eine Münze an sich genommen hat, geht die Sache in den Besitz des Käufers über, sodaß er für jeden Schaden haftbar ist.</i><small>HAFTBAR</small>. Z<small>UM</small><sup class="footnote-marker">23</sup><i class="footnote"> Diese Worte werden weiter erklärt.</i>B<small>EISPIEL: WENN ER EIN</small> R<small>IND AUF</small> eine K<small>UH ODER EINEN</small> E<small>SEL AUF EIN</small> R<small>IND GETAUSCHT HAT, SO IST ER, SOBALD DER ANDERE SEINES GEEIGNET HAT, FÜR DAS</small> E<small>INGETAUSCHTE HAFTBAR</small>. <b>D</b><small>AS</small> E<small>IGENTUMSRECHT DES</small> H<small>ÖCHSTEN</small><sup class="footnote-marker">24</sup><i class="footnote"> Wenn etwas für den Tempelbedarf gekauft wird.</i><small>ERFOLGT DURCH DAS</small> K<small>AUF</small><small>GELD</small> <small>UND DAS</small> E<small>IGENTUMSRECHT DES</small> G<small>EMEINEN ERFOLGT DURCH DIE</small> B<small>ESITZERGREIFUNG</small>. D<small>EM</small> H<small>ÖCHSTEN GEGENÜBER GILT DAS</small> S<small>PRECHEN WIE DIE</small> Ü<small>BERGABE BEI EINEM</small> G<small>EMEINEN</small>.
+<b>Z</b><small>U ALLEN</small> G<small>EBOTEN DES</small> S<small>OHNES FÜR DEN</small> V<small>ATER SIND</small> M<small>ÄNNER VERPFLICHTET UND</small> F<small>RAUEN DAVON FREI, UND ZU ALLEN</small> G<small>EBOTEN DES</small> V<small>ATERS FÜR DEN</small> S<small>OHN SIND SOWOHL</small> M<small>ÄNNER ALS AUCH</small> F<small>RAUEN VERPFLICHTET</small>. Z<small>U ALLEN VON EINER FESTGESETZTEN</small> Z<small>EIT BEDINGTEN</small> G<small>EBOTEN SIND</small> M<small>ÄNNER VERPFLICHTET UND</small> F<small>RAUEN DAVON FREI, UND ZU ALLEN VON EINER FESTGESETZTEN</small> Z<small>EIT NICHT BEDINGTEN</small> G<small>EBOTEN SIND SOWOHL</small> M<small>ÄNNER ALS AUCH</small> F<small>RAUEN VERPFLICHTET</small>. A<small>LLE</small> V<small>ERBOTE ABER, EINERLEI OB VON EINER FESTGESETZTEN</small> Z<small>EIT BEDINGT ODER NICHT VON EINER FESTGESETZTEN</small> Z<small>EIT BEDINGT, GELTEN SOWOHL FÜR</small> M<small>ÄNNER ALS AUCH FÜR</small> F<small>RAUEN, AUSGENOMMEN DAS</small> V<small>ERBOT DES</small> R<small>UNDSCHERENS</small><sup class="footnote-marker">25</sup><i class="footnote"> Des Haupthaares; cf. Lev. 19,27.</i>, <small>DES</small> Z<small>ERSTÖRENS</small><sup class="footnote-marker">26</sup><i class="footnote"> Des Bartrandes; cf. Lev. 19,27.</i> <small>UND DER</small> V<small>ERUNREINIGUNG AN</small> T<small>OTEN</small><sup class="footnote-marker">27</sup><i class="footnote"> Das nur dem Priester verboten ist (Lev. 21,1ff.); ihren Frauen ist dies erlaubt.</i>.
+D<small>AS</small> S<small>TÜTZEN</small><sup class="footnote-marker">28</sup><i class="footnote"> Der Hand auf den Kopf des zu schlachtenden Opfertieres; cf. Lev. 1,4 uö.</i>, <small>DAS</small> S<small>CHWINGEN</small><sup class="footnote-marker">29</sup><i class="footnote"> Bestimmter Teile des Heilsopfers.</i>, <small>DAS</small> H<small>ERANBRINGEN</small><sup class="footnote-marker">30</sup><i class="footnote"> Des Opfers zum Altar.</i>, <small>DAS</small> A<small>BHEBEN</small><sup class="footnote-marker">31</sup><i class="footnote"> Des aufzuräuchernden Haufens vom Speisopfer.</i>, <small>DAS</small> A<small>UFRÄUCHERN</small><sup class="footnote-marker">32</sup><i class="footnote"> Der Opferteile auf dem Altar.</i>, <small>DAS</small> A<small>BKNEIFEN</small><sup class="footnote-marker">33</sup><i class="footnote"> Des Kopfes vom Geflügelopfer.</i>, <small>DIE</small> A<small>UFNAHME</small><sup class="footnote-marker">34</sup><i class="footnote"> Des Blutes der Schlachtopfer.</i><small>UND DAS</small> S<small>PRENGEN</small><sup class="footnote-marker">35</sup><i class="footnote"> Wird weiter erklärt.</i><small>ERFOLGT NUR DURCH</small> M<small>ÄNNER UND NICHT DURCH</small> F<small>RAUEN, AUSGENOMMEN DAS</small> S<small>PEISOPFER DER</small> E<small>HEBRUCHSVERDÄCHTIGTEN</small><sup class="footnote-marker">36</sup><i class="footnote"> Cf. Sot. Fol. 2a.</i><small>UND DER</small> N<small>EZIRA, BEI DENEN DIESE ZU SCHWINGEN HABEN</small>.
+<b>J</b><small>EDES</small> G<small>ESETZ, DAS MIT DEM</small> <small>JISRAÉLITISCHEN</small> L<small>ANDE ZUSAMMENHÄNGT</small>, <small>GILT NUR IM</small> L<small>ANDE UND DAS NICHT MIT DEM</small> L<small>ANDE ZUSAMMENHÄNGT, GILT SOWOHL IM</small> L<small>ANDE ALS AUCH AUSSERHALB DES</small> L<small>ANDES,</small> AUSGENOM<small>MEN</small> <small>DIE</small> G<small>ESETZE</small> <small>VOM</small> U<small>NGEWEIHTEN UND VON DER</small> M<small>ISCHFRUCHT</small>; R. E<small>LIE͑ZER SAGT, AUCH DAS VOM</small> N<small>EUEN</small><sup class="footnote-marker">37</sup><i class="footnote"> Heurige Feldfrüchte vor der Darbringung der Schwingegarbe (cf. Lev. 23,10ff.); ausführl. hierüber Men. Fol. 68a.</i>.
+W<small>ER AUCH NUR EIN</small> G<small>EBOT AUSÜBT, DEM ERWEIST MAN</small> G<small>UTES, MAN VERLÄNGERT IHM DAS LEBEN UND ER ERBT</small><sup class="footnote-marker">38</sup><i class="footnote"> Wohl in messianischen Zeitalter.</i><small>DAS</small> L<small>AND; WER EIN</small> G<small>EBOT NICHT AUSÜBT, DEM ERWEIST MAN NICHT</small> G<small>UTES, MAN VERLÄNGERT IHM NICHT DAS</small> L<small>EBEN UND ER ERBT NICHT DAS</small> L<small>AND</small>.W<small>EM</small> S<small>CHRIFT</small>, M<small>IŠNA UND</small> L<small>EBENSART EIGEN SIND, DER SÜNDIGT NICHT SOBALD, DENN ES HEISST</small>:<sup class="footnote-marker">39</sup><i class="footnote"> Ecc. 4,12.</i><i>der dreifache Faden wird nicht sobald reißen</i>. W<small>EM</small> S<small>CHRIFT</small>, M<small>IŠNA UND</small> L<small>EBENSART NICHT EIGEN SIND, GEHÖRT NICHT ZUR</small> G<small>ESELLSCHAFT</small>.
+
+Chapter 2
+
+<b>D</b><small>ER</small> M<small>ANN KANN SICH</small> <small>EINE</small> F<small>RAU</small> <small>ANTRAUEN PERSÖNLICH UND DURCH EINEN</small> B<small>EAUFTRAGTEN, DIE</small> F<small>RAU KANN ANGETRAUT WERDEN PERSÖNLICH UND DURCH EINEN</small> B<small>EAUFTRAGTEN</small>. E<small>IN</small> M<small>ANN KANN SEINE</small> T<small>OCHTER IM</small> M<small>ÄDCHENALTER</small><sup class="footnote-marker">1</sup><i class="footnote"> Solange sie in seiner Gewalt ist; vgl. S. 400 Anm. 67.</i> <small>ANTRAUEN PERSÖNLICH UND DURCH SEINEN</small> B<small>EAUFTRAGTEN</small>.<b>W</b><small>ENN JEMAND ZU EINER</small> F<small>RAU SAGT: SEI MIR MIT DIESER</small> D<small>ATTEL ANGETRAUT. SEI MIR MIT DIESER ANGETRAUT, SO IST SIE IHM, WENN EINE VON DIESEN EINE</small> P<small>ERUṬA WERT IST, ANGETRAUT, WENN ABER NIGHT, NICHT ANGETRAUT</small>. S<small>AGT ER:</small> <small>MIT DIESER UND MIT DIESER UND MIT DIESER, SO IST SIE IHM, WENN ALLE ZUSAMMEN EINE</small> P<small>ERUṬA WERT SIND, ANGETRAÜT, WENN ABER NIGHT, NICHT ANGETRAUT</small>. W<small>ENN SIE INZWISCHEN JEDE EINZELN AUFISST, SO IST SIE IHM NUR DANN ANGETRAUT, WENN EINE VON DIESEN EINE</small> P<small>ERUṬA WERT IST</small>.
+<b>W</b><small>ENN ER ZU IHR GESAGT HAT</small>: <small>SEI MIR MIT DIESEM</small> B<small>ECHER</small> W<small>EIN ANGETRAUT, UND ES SICH HERAUSSTELLT, DASS ES</small> H<small>ONIG IST, ODER: MIT DIESEM</small> B<small>ECHER</small> H<small>ONIG, UND ES SICH HERAUSSTELLT, DASS ES</small> W<small>EIN IST</small>, <small>ODER: MIT DIESEM SILBERNEN</small> D<small>ENAR, UND ES SICH HERAUSSTELLT, DASS ER</small> G<small>OLD IST, ODER: GOLDENEN, UND ES SICH HERAUSSTELLT, DASS ER</small> S<small>ILBER IST, ODER: MIT DER</small> Z<small>USICHERUNG, DASS ICH REICH BIN, UND ES SICH HERAUSSTELLT, DASS ER ARM IST, ODER: ARM BIN, UND ES SICH HERAUSSTELLT, DASS ER REICH IST, SO IST SIE IHM NICHT ANGETRAUT</small>. R. Š<small>IMÓN SAGT, HAT ER SIE ZU</small> <small>IHREM</small> V<small>ORTEIL GETÄUSCHT, SEI SIE IHM ANGETRAUT</small>.
+<b>S</b><small>AGTE ER</small>: M<small>IT DER</small> Z<small>USICHERUNG, DASS ICH</small> P<small>RIESTER BIN, UND ES SICH HERAUSSTELLT, DASS ER</small> L<small>EVITE IST</small>, L<small>EVITE, UND ES SICH HERAUSSTELLT, DASS ER</small> P<small>RIESTER IST</small>, N<small>ATHIN, UND ES SICH HERAUSSTELLT, DASS ER</small> H<small>URENKIND IST</small>, H<small>URENKIND, UND ES SICH HERAUSSTELLT, DASS ER</small> N<small>ATHIN IST</small>, K<small>LEINSTÄDTER, UND ES SICH HERAUSSTELLT, DASS ER</small> G<small>ROSSTÄDTER IST</small>, G<small>ROSSTÄDTER, UND ES SICH HERAUSSTELLT, DASS ER</small> K<small>LEINSTÄDTER IST; MIT DER</small> Z<small>USICHERUNG, DASS MEIN</small> H<small>AUS NAHE DEM</small> B<small>ADEHAUSE IST, UND ES SICH HERAUSSTELLT, DASS ES FERN IST, DASS ES FERN IST, UND ES SICH HERAUSSTELLT, DASS ES NAHE IST;</small> MIT DER Z<small>USICHERUNG, DASS ICH EINE GROSSE</small> T<small>OCHTER ODER</small> M<small>AGD HABE, UND ER KEINE HAT, ODER MIT DER</small> Z<small>USICHERUNG</small>, D<small>ASS ER EINE SOLCHE NICHT HAT, UND EINE HAT; MIT DER</small> Z<small>USICHERUNG, DASS ER KEINE</small> S<small>ÖHNE HAT, UND SOLCHE HAT, ODER MIT DER ZUSICHERUNG, DASS ER SOLCHE HAT, UND KEINE HAT, SO IST SIE IN ALL DIESEN</small> F<small>ÄLLEN, SELBST WENN SIE SAGT, SIE HABE IM</small> H<small>ERZEN GEDACHT, IHM DENNOCH</small><sup class="footnote-marker">2</sup><i class="footnote"> Auch wenn seine Zusicherung nicht wahr sein sollte.</i><small>ANGETRAUT ZU SEIN, IHM NICHT ANGETRAUT</small>. D<small>ASSELBE GILT AUCH, WENN SIE IHN GETÄUSCHT HAT</small>.
+<b>W</b><small>ENN JEMAND ZU SEINEM</small> B<small>EAUFTRAGTEN GESAGT HAT: GEH, TRAUE MIR JENE</small> F<small>RAU IN JENEM</small> O<small>RTE AN, UND ER GEGANGEN IST UND SIE IHM IN EINEM ANDEREN</small> O<small>RTE ANGETRAUT HAT, SO IST SIE IHM NICHT ANGETRAUT; WENN ABER: SIE BEFINDET SICH IN JENEM</small> O<small>RTE, UND ER SIE IHM IN EINEM ANDEREN</small> O<small>RTE ANGETRAUT HAT, SO IST SIE IHM ANGETRAUT</small>.
+<b>W</b><small>ENN JEMAND SICH EINE</small> F<small>RAU ANGETRAUT HAT UNTER DER</small> B<small>EDINGUNG, DASS SIE KEINE</small> G<small>ELÜBDE AUF SICH HAT, UND ES SICH HERAUSSTELLT, DASS SIE</small> G<small>ELÜBDE AUF SICH HAT, SO IST SIE IHM NICHT ANGETRAUT</small>. W<small>ENN ER SIE OHNE</small> B<small>EDINGUNG GENOMMEN, UND ES SICH HERAUSSTELLT, DASS SIE</small> G<small>ELÜBDE AUF SICH HAT, SO IST SIE OHNE</small> M<small>ORGENGABE ZU ENTLASSEN</small>. W<small>ENN UNTER DER</small> B<small>EDINGUNG, DASS SIE KEINE</small> L<small>EIBESFEHLER HAT, UND ES SICH HERAUSSTELLT, DASS SIE</small> L<small>EIBESFEHLER HAT, SO IST SIE IHM NICHT ANGETRAUT</small>. W<small>ENN ER SIE OHNE</small> B<small>EDINGUNG GENOMMEN, UND ES SICH HERAUSSTELLT, DASS SIE</small> L<small>EIBESFEHLER HAT, SO IST SIE OHNE</small> M<small>ORGENGABE ZU ENTLASSEN</small>. A<small>LLE</small> L<small>EIBESFEHLER, DIE</small> P<small>RIESTER UNTAUGLICH</small><sup class="footnote-marker">3</sup><i class="footnote"> Für den Tempeldienst.</i><small>MACHEN, MACHEN AUCH</small> F<small>RAUEN UNTAUGLICH</small><sup class="footnote-marker">4</sup><i class="footnote"> Bezüglich des Verlustes der Morgengabe.</i>.
+<b>W</b><small>ENN JEMAND SICH ZWEI</small> F<small>RAUEN MIT DEM</small> W<small>ERTE EINER</small> P<small>ERUṬA ODER EINE</small> F<small>RAU MIT DEM</small> W<small>ERTE UNTER EINER</small> P<small>ERUṬA ANGETRAUT HAT, SO SIND SIE IHM, SELBST WENN ER IHNEN NACHHER</small> B<small>RAUTGESCHENKE GESCHICKT</small> <small>HAT, NICHT ANGETRAUT, DENN ER SCHICKTE SIE AUF</small> G<small>RUND DER VORANGEHENDEN</small><sup class="footnote-marker">5</sup><i class="footnote"> Die er für gültig hielt.</i> A<small>NTRAUUNG</small>. E<small>BENSO AUCH, WENN EIN</small> M<small>INDERJÄHRIGER SICH</small> <small>EINE</small> F<small>RAU</small> <small>ANGETRAUT HAT</small><sup class="footnote-marker">6</sup><i class="footnote"> Und nach Erlangung der Großjährigkeit ihr Geschenke gemacht hat; seine frühere Antrauung ist ungültig u. die Geschenke gelten nicht als Antrauungsgeld.</i>.
+<b>W</b><small>ENN JEMAND SICH EINE</small> F<small>RAU UND IHRE</small> T<small>OCHTER ODER EINE</small> F<small>RAU UND IHRE</small> S<small>CHWESTER GLEICHZEITIG</small><sup class="footnote-marker">7</sup><i class="footnote"> Wenn er die Formel gebraucht: seid mir beide angetraut.</i><small>ANTRAUT</small>, <small>SO SIND SIE IHM NICHT ANGETRAUT</small>. E<small>INST EREIGNETE SICH EIN</small> F<small>ALL MIT FÜNF</small> F<small>RAUEN, UNTER DENEN ZWEI</small> S<small>CHWESTERN WAREN, DASS JEMAND EINEN</small> K<small>ORB</small> F<small>EIGEN SAMMELTE, SIE GEHÖRTEN IHNEN UND WAREN VOM</small> S<small>IEBENTJAHRE</small><sup class="footnote-marker">8</sup><i class="footnote"> Früchte dieses Jahres sind Freigut.</i>, <small>UND ZU IHNEN SPRACH: SEID MIR ALLE MIT DIESEM</small> K<small>ORBE ANGETRAUT, WORAUF EINE VON IHNEN IHN FÜR ALLE IN EMPFANG NAHM; HIERAUF ENTSCHIEDEN DIE WEISEN, DIE</small> S<small>CHWESTERN SEIEN NICHT ANGETRAUT</small>.
+<b>W</b><small>ENN</small> <small>EIN</small> P<small>RIESTER SICH EINE</small> F<small>RAU</small><small> MIT SEINEM</small> A<small>NTEILE</small><sup class="footnote-marker">9</sup><i class="footnote"> Von den Schlachtopfern.</i><small>ANTRAUT, EINERLEI OB VON</small> H<small>OCHHEILIGEM ODER</small> M<small>INDERHEILIGEM</small>, <small>SO IST SIE IHM NICHT ANGETRAUT</small>. W<small>ENN</small> <small>EIN</small> G<small>EMEINER</small> <small>MIT DEM ZWEITEN</small><sup class="footnote-marker">10</sup><i class="footnote"> Dieser ist heilig u. darf unausgelöst außerhalb Jerušalems nicht gegessen werden.</i>Z<small>EHNTEN, EINERLEI OB VERSEHENTLICH ODER VORSÄTZLICH, SO HAT ER SIE SICH NICHT ANGETRAUT — SO</small> R. M<small>EÍR;</small> R. J<small>EHUDA SAGT, VERSEHENTLICH HABE ER SIE SICH NICHT ANGETRAUT, VORSÄTZLICH</small><sup class="footnote-marker">11</sup><i class="footnote"> Die Antrauung ist dann irrtümlich erfolgt.</i><small>HABE ER SIE SICH ANGETRAUT</small>. W<small>ENN MIT</small> G<small>EHEILIGTEM, SO HAT ER SIE SICH, FALLS VORSÄTZLICH, ANGETRAUT, FALLS VERSEHENTLICH, NICHT ANGETRAUT — SO</small> R. M<small>EÍR;</small> R. J<small>EHUDA SAGT, VERSEHENTLICH HABE ER SIE SICH ANGETRAUT, VORSÄTZLICH HABE ER SIE SICH NICHT ANGETRAUT</small>.
+<b>W</b><small>ENN JEMAND SICH</small> <small>EINE</small> F<small>RAU</small> <small>ANTRAUT MIT</small><sup class="footnote-marker">12</sup><i class="footnote"> Die hier aufgezählten Dinge sind zur Nutznießung verboten.</i>U<small>NGEWEIHTEM</small>, M<small>ISCHFRUCHT (DES</small> W<small>EINBERGS), EINEM ZU STEINIGENDEN</small><sup class="footnote-marker">13</sup><i class="footnote"> Cf. Ex. 21,28.</i>R<small>INDE, DEM GENICKBROCHENEN</small><sup class="footnote-marker">14</sup><i class="footnote"> Cf. Dt. 21,1ff.</i>K<small>ALBE, DEN</small> V<small>ÖGELN</small><sup class="footnote-marker">15</sup><i class="footnote"> Cf. Lev. 14,4.</i><small>DES</small> A<small>USSÄTZIGEN, DEM</small> H<small>AARE</small><sup class="footnote-marker">16</sup><i class="footnote"> Cf. Num. 6,18.</i><small>DES</small> N<small>AZIRS, DEM</small> E<small>RSTGEBORENEN</small><sup class="footnote-marker">17</sup><i class="footnote"> Cf. Ex. 13,13.</i><small>DES</small> E<small>SELS</small>, F<small>LEISCH MIT</small> M<small>ILCH</small><sup class="footnote-marker">18</sup><i class="footnote"> Zusammen gekocht u. daher zum Genüsse verboten.</i><small>ODER IM</small> T<small>EMPELHOFE GESCHLACHTETEM</small> P<small>ROFANEM, SO IST SIE IHM NICHT ANGETRAUT</small>; <small>HAT ER DIESE VERKAUFT UND SIE SICH MIT DEM</small> E<small>RLÖSE ANGETRAUT, SO IST SIE IHM ANGETRAUT</small>.
+<b>W</b><small>ENN JEMAND SICH</small> <small>EINE</small> F<small>RAU</small> <small>MIT DER</small> H<small>EBE, DEM</small> Z<small>EHNTEN, DEN</small> P<small>RIESTERGABEN</small><sup class="footnote-marker">19</sup><i class="footnote"> Die die Priester vom geschlachteten Vieh erhalten; cf. Dt. 18,3.</i><small>, DEM</small> E<small>NTSÜNDIGUNGSWASSER ODER DER</small> E<small>NTSÜNDIGUNGSASCHE</small><sup class="footnote-marker">20</sup><i class="footnote"> Cf. Num. 19,9,17.</i><small>ANTRAUT, SO IST SIE IHM ANGETRAUT, SELBST EINEM</small> J<small>ISRAÉLITEN</small><sup class="footnote-marker">21</sup><i class="footnote"> Der die genannten Dinge dem Priester unentgeltlich zu geben u. dafür nichts mehr als einen Dank zu gewärtigen hat.</i>.
+
+Chapter 3
+
+<b>W</b>ENN <small>JEMAND ZU SEINEM</small> N<small>ÄCHSTEN GESAGT HAT: GEH, TRAUE MIR JENE</small> F<small>RAU AN, UND DIESER HINGEGANGEN IST UND SIE SICH SELBST ANGETRAUT HAT, SO IST SIE DEM ANDEREN ANGETRAUT</small>. D<small>ESGLEICHEN IST, WENN JEMAND ZU EINER</small> F<small>RAU GESAGT HAT: SEI MIR NACH DREISSIG</small> T<small>AGEN ANGETRAUT, UND INNERHALB DER DREISSIG</small> T<small>AGE EIN ANDERER GEKOMMEN IST UND SIE SICH ANGETRAUT HAT, SIE DEM ANDEREN ANGETRAUT; IST SIE DIE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN UND ER</small> P<small>RIESTER, SO DARF SIE</small> H<small>EBE ESSEN</small>. W<small>ENN</small> <small>ER GESAGT HAT:</small><small> VON JETZT AB NACH DREISSIG</small> T<small>AGEN, UND EIN ANDERER INNERHALB DER DREISSIG</small> T<small>AGE GEKOMMEN IST UND SIE SICH ANGETRAUT HAT, SO IST SIE ANGETRAUT UND NICHT</small><sup class="footnote-marker">1</sup><i class="footnote"> Sie benötigt eines Scheidebriefes von beiden.</i><small> ANGETRAUT; IST SIE DIE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN UND ER</small> P<small>RIESTER ODER DIE</small> T<small>OCHTER EINES</small> P<small>RIESTERS UND ER</small> J<small>ISRAÉLIT, SO DARF SIE KEINE</small> H<small>EBE ESSEN</small>.
+<b>S</b><small>AGT JEMAND ZU EINER</small> F<small>RAU: SEI MIR ANGETRAUT</small><sup class="footnote-marker">2</sup><i class="footnote"> Mit einer Wertsache, die er ihr sofort gibt.</i><small>MIT DER</small> B<small>EDINGUNG, DASS ICH DIR ZWEIHUNDERT</small> Z<small>UZ GEBE, SO IST SIE IHM ANGETRAUT, UND ER GEBE SIE IHR; WENN ABER: MIT DER</small> B<small>EDINGUNG, DASS ICH SIE DIR VON JETZT BIS DREISSIG</small> T<small>AGEN GEBE, SO IST SIE IHM, WENN ER SIE INNERHALB DREISSIG</small> T<small>AGEN GEGEBEN HAT, ANGETRAUT, WENN ABER NICHT, NICHT ANGETRAUT</small>. S<small>AGTE ER: MIT DER</small> B<small>EDINGUNG, DASS ICH ZWEIHUNDERT</small> Z<small>UZ HABE, SO IST SIE IHM, WENN ER SIE HAT, ANGETRAUT; WENN: MIT DER</small> B<small>EDINGUNG, DASS ICH DIR ZWEIHUNDERT</small> Z<small>UZ ZEIGEN WERDE, SO IST SIE IHM ANGETRAUT, UND ER ZEIGE SIE IHR; ZEIGT ER SIE IHR AUF DEM</small> W<small>ECHSEL</small><small>-TISCHE</small><sup class="footnote-marker">3</sup><i class="footnote"> Wenn er Geldwechsler ist u. sie nicht ihm gehören.</i>, <small>SO IST SIE IHM NICHT ANGETRAUT</small>.
+<b>S</b><small>AGT ER:</small><small> MIT DER</small> B<small>EDINGUNG, DASS ICH EINE</small> K<small>ORFLÄCHE</small><sup class="footnote-marker">4</sup><i class="footnote"> Ein Feld, auf dem ein Kor Getreide ausgesäet werden kann.</i>A<small>CKERLAND HABE, SO IST SIE IHM, WENN ER SIE HAT, ANGETRAUT; WENN ABER: MIT DER</small> B<small>EDINGUNG, DASS ICH SIE AN JENER</small> S<small>TELLE HABE, SO IST SIE IHM, WENN ER SIE AN JENER</small> S<small>TELLE HAT, ANGETRAUT, WENN ABER NICHT, NICHT ANGETRAUT</small>. S<small>AGT ER:</small><small> MIT DER</small> B<small>EDINGUNG, DASS ICH DIR EINE</small> K<small>ORFLÄCHE</small> A<small>CKERLAND ZEIGEN WERDE, SO IST SIE IHM ANGETRAUT, UND ER ZEIGE SIE IHR; ZEIGTE ER SIE IHR IN EINER</small> E<small>BENE</small><sup class="footnote-marker">5</sup><i class="footnote"> Dh. ein großes Plateau, in dem viele Korflächen vorhanden sind, die aber nicht ihm gehören.</i>, <small>SO IST SIE IHM NICHT ANGETRAUT</small>.
+<b>R.</b> M<small>EÍR SAGTE:</small> E<small>INE</small> B<small>EDINGUNG, DIE NICHT DER</small> B<small>EDINGUNG DER</small> G<small>ADITEN UND DER</small> R<small>EÚBENITEN</small><sup class="footnote-marker">6</sup><i class="footnote"> Diese war eine doppelte, dh. es wurde die Leistung für den Fall der Erfüllung u. auch für den Fall der Nichterfüllung der Bedingung vereinbart.</i><small>GLEICHT, GILT NIGHT ALS</small> B<small>EDINGUNG</small>. B<small>EI DIESER HEISST ES</small>:<sup class="footnote-marker">7</sup><i class="footnote"> Num. 32,29.</i><i>und Moše sprach zu ihnen: wenn die Söhne Gads und die Söhne Reúbens hinüberziehen werden</i>, <small>UND FERNER</small>:<sup class="footnote-marker">8</sup><i class="footnote"> Ib. V. 30.</i><i>und wenn sie nicht gerüstet hinüberziehen werden</i>. R. Ḥ<small>ANINA B</small>. G<small>AMLIÉL SAGTE</small>: D<small>IES ZU SAGEN WAR NÖTIG, DENN SONST KÖNNTE MAN VERSTEHEN, DASS SIE AUCH IM</small> L<small>ANDE</small> K<small>ENA͑AN KEINEN</small> A<small>NTEIL ERHALTEN SOLLTEN</small><sup class="footnote-marker">9</sup><i class="footnote"> Als Buße für die Nichterfüllung der Bedingung; sonst aber ist die Verdoppelung der Bedingung nicht erforderlich.</i>.
+<b>W</b><small>ENN JEMAND SICH EINE</small> F<small>RAU ANGETRAUT HAT UND SPÄTER SAGT, ER HABE GEGLAUBT, SIE SEI</small> P<small>RIESTERIN, UND SIE IST</small> L<small>EVITIN</small><sup class="footnote-marker">10</sup><i class="footnote"> Dh. die Tochter eines Priesters bezw. Leviten.</i>, L<small>EVITIN, UND SIE IST</small> P<small>RIESTERIN, ARM, UND SIE IST REICH, REICH, UND SIE IST ARM, SO IST SIE IHM ANGETRAUT, WEIL SIE IHN NICHT GETÄUSCHT HAT</small>. W<small>ENN JEMAND ZU EINER</small> F<small>RAU SAGT: SEI MIR ANGETRAUT NACHDEM ICH</small> P<small>ROSELYT GEWORDEN BIN, NACHDEM DU</small> P<small>ROSELYTIN GEWORDEN BIST, NACHDEM ICH</small> F<small>REIER GEWORDEN BIN, NACHDEM DU</small> F<small>REIE GEWORDEN BIST, NACHDEM DEIN</small> M<small>ANN GESTORBEN IST, NACHDEM DEINE</small> S<small>CHWESTER GESTORBEN IST, NACHDEM DEIN</small> S<small>CHWAGER AN DIR DIE</small> Ḥ<small>ALIÇA VOLLZOGEN HAT, SO IST SIE IHM NICHT ANGETRAUT</small>. E<small>BENSO IST, WENN JEMAND ZU SEINEM</small> N<small>ÄCHSTEN SAGT: WENN DEINE</small> F<small>RAU EIN</small> M<small>ÄDCHEN GEBIERT, SEI ES MIR ANGETRAUT, ES IHM NICHT ANGETRAUT</small>. (I<small>ST ABER DIE</small> F<small>RAU SCHWANGER UND DIE</small> G<small>EBURT BEMERKBAR, SIND SEINE</small> W<small>ORTE GÜLTIG, UND WENN SIE EIN</small> M<small>ÄDCHEN GEBIERT, IHM ANGETRAUT.)</small>
+<b>W</b><small>ENN JEMAND ZU EINER</small> F<small>RAU SAGT: SEI MIR ANGETRAUT MIT DER</small> B<small>EDINGUNG, DASS ICH FÜR DICH BEI DER</small> R<small>EGIERUNG SPRECHEN WERDE, ODER: BEI DIR ALS</small> T<small>AGELÖHNER ARBEITEN WERDE, SO IST SIE, WENN ER FÜR SIE BEI DER</small> R<small>EGIERUNG GESPROCHEN ODER BEI IHR ALS</small> T<small>AGELÖHNER GEARBEITET HAT, IHM ANGETRAUT, WENN ABER NICHT, NICHT ANGETRAUT</small>. <b>S</b><small>AGT ER:</small><small> MIT DER</small> B<small>EDINGUNG, DASS MEIN</small> V<small>ATER EINVERSTANDEN SEIN</small> <small>WIRD, SO IST SIE IHM, WENN SEIN VATER EINVERSTANDEN IST, ANGETRAUT, WENN ABER NICHT, NICHT ANGETRAUT</small>. S<small>TIRBT DER</small> V<small>ATER, SO IST SIE IHM ANGETRAUT; STIRBT DER</small> S<small>OHN, SO BELEHRE MAN DEN</small> V<small>ATER ZU SAGEN, ER SEI NICHT EINVERSTANDEN</small><sup class="footnote-marker">11</sup><i class="footnote"> Damit die Antrauung ungültig u. sie von der Schwagerehe entbunden sei.</i>.
+<b>W</b><small>ENN JEMAND SAGT, ER HABE EINEM SEINE</small> T<small>OCHTER ANGETRAUT, WISSE ABER NICHT, WEM ER SIE ANGETRAUT HAT, UND EINER KOMMT UND SAGT, ER HABE SIE SICH ANGETRAUT, SO IST ER GLAUBHAFT</small>. W<small>ENN EINER SAGT, ER HABE SIE SICH ANGETRAUT, UND EIN ANDERER SAGT, ER HABE SIE SICH ANGETRAUT, SO MÜSSEN BEIDE IHR EINEN</small> S<small>CHEIDEBRIEF GEBEN; WENN SIE WOLLEN, GEBE IHR EINER EINEN</small> S<small>CHEIDEBRIEF UND DER ANDERE HEIRATE SIE</small>.
+<b>W</b><small>ENN JEMAND SAGT</small>,] <small>ER HABE SEINE</small> T<small>OCHTER WÄHREND IHRER</small> M<small>INDERJÄHRIGKEIT ANGETRAUT</small>, <small>ODER ANGETRAUT UND FÜR SIE DIE</small> S<small>CHEIDUNG IN</small> E<small>MPFANG GENOMMEN</small>, <small>UND SIE NOCH MINDERJÄHRIG IST</small>, <small>SO IST ER GLAUBHAFT</small><sup class="footnote-marker">12</sup><i class="footnote"> Sie ist als Geschiedene Priestern verboten.</i>; <small>WENN ABER</small>: <small>ICH HABE MEINE</small> T<small>OCHTER WÄHREND IHRER</small> M<small>INDERJÄHRIGKEIT ANGETRAUT UND IHRE</small> S<small>CHEIDUNG IN</small> E<small>MPFANG GENOMMEN</small>, <small>UND SIE GROSSJÄHRIG IST</small>, <small>SO IST ER NICHT GLAUBHAFT</small>. [S<small>AGT ER</small>:] <small>SIE WAR GEFANGEN</small> <b>W</b><small>ENN JEMAND VOR SEINEM</small> S<small>TERBEN SAGT</small>, <small>ER HABE</small> S<small>ÖHNE</small><sup class="footnote-marker">13</sup><i class="footnote"> Seine Witwe ist dann von der Schwagerehe entbunden.</i>, <small>SO IST ER GLAUBHAFT</small>, <small>WENN ABER</small>, <small>ER HABE</small> B<small>RÜDER</small><sup class="footnote-marker">14</sup><i class="footnote"> Dadurch verpflichtet er sie zur Schwagerehe.</i>, <small>SO IST ER NICHT GLAUBHAFT</small>.  <sup class="footnote-marker">15</sup><i class="footnote"> Sie ist dann Priestern verboten.</i><small>UND ICH HABE SIE AUSGELÖST</small>, <small>SO IST ER</small>, <small>EINERLEI OB SIE MINDERJÄHRIG ODER GROSSJÄHRIG IST</small>, <small>NICHT GLAUBHAFT</small>. <b>W</b><small>ENN JEMAND SEINE</small> T<small>OCHTER SCHLECHTHIN</small><sup class="footnote-marker">16</sup><i class="footnote"> Eine seiner Töchter, ohne sie zu bezeichnen.</i><small>ANGETRAUT HAT</small>, <small>SO SIND DIE</small> M<small>ANNBAREN</small><sup class="footnote-marker">17</sup><i class="footnote"> Da sie nicht mehr in der Gewalt ihres Vaters stehen.</i><small>NICHT EINBEGRIFFEN</small>.
+W<small>ENN JEMAND ZWEI</small> K<small>LASSEN VON</small> T<small>ÖCHTERN VON ZWEI</small> F<small>RAUEN</small><sup class="footnote-marker">18</sup><i class="footnote"> Die er nach einander geheiratet.</i><small>HAT</small>, <small>UND SAGT</small>, <small>ER HABE EINEM SEINE GROSSE</small> T<small>OCHTER ANGETRAUT</small>, <small>WISSE ABER NICHT</small>, <small>OB DIE GROSSE UNTER DEN GRÖSSEREN</small>, <small>OB DIE GROSSE UNTER DEN KLEINEREN</small>, <small>ODER DIE KLEINE UNTER DEN GRÖSSEREN</small>, <small>DIE GRÖSSER IST ALS DIE GROSSE UNTER DEN KLEINEREN</small>, <small>SO SIND ALLE VERBOTEN</small>, <small>AUSGENOMMEN DIE KLEINE UNTER DEN KLEINEREN</small> – <small>SO</small> R. M<small>EÍR</small>. R. J<small>OSE SAGT</small>, <small>ALLE SEIEN ERLAUBT</small>, <small>AUSGENOMMEN DIE GROSSE UNTER DEN GRÖSSEREN</small>. S<small>AGT ER</small>, <small>ER HABE SEINE KLEINE</small> T<small>OCHTER ANGETRAUT</small>, <small>WISSE ABER NICHT</small>, <small>OB DIE KLEINE UNTER DEN KLEINEREN</small>, <small>OB DIE KLEINE UNTER DEN GRÖSSEREN</small>, <small>ODER DIE GROSSE UNTER DEN KLEINEREN</small>, <small>DIE KLEINER IST ALS DIE KLEINE UNTER DEN GRÖSSEREN</small>, <small>SO SIND ALLE VERBOTEN</small>, <small>AUSGENOMMEN DIE GROSSE UNTER DEN GRÖSSEREN</small> – <small>SO</small> R. M<small>EÍR</small>. R. J<small>OSE SAGT</small>, <small>ALLE SEIEN ERLAUBT</small>, <small>AUSGENOMMEN DIE KLEINE UNTER DEN KLEINEREN</small>.
+<b>S</b><small>AGT JEMAND ZU EINER</small> F<small>RAU</small>: <small>ICH HABE DICH MIR ANGETRAUT</small>, <small>UND SIE SAGT</small>: <small>DU HAST MICH NICHT ANGETRAUT</small>, <small>SO SIND IHM IHRE</small> V<small>ERWANDTEN</small><sup class="footnote-marker">19</sup><i class="footnote"> Die nahen Blutsverwandten, die als Inzest verboten sind; cf. Lev. Kap. 20.</i><small>VERBOTEN</small>, <small>IHR ABER SEINE</small> V<small>ERWANDTEN ERLAUBT</small>; <small>SAGT SIE</small>: <small>DU HAST DIR MICH ANGETRAUT</small>, <small>UND ER SAGT</small>: <small>ICH HABE DICH MIR NICHT ANGETRAUT</small>, <small>SO SIND IHM IHRE</small> V<small>ERWANDTEN ERLAUBT</small>, <small>IHR ABER SEINE</small> V<small>ERWANDTEN VERBOTEN</small>. W<small>ENN ER SAGT</small>: <small>ICH HABE DICH MIR ANGETRAUT</small>, <small>UND SIE SAGT</small>: <small>DU HAST DIR MEINE</small> T<small>OCHTER ANGETRAUT</small>, <small>SO SIND IHM DIE</small> V<small>ERWANDTEN DER</small> G<small>ROSSEN</small><sup class="footnote-marker">20</sup><i class="footnote"> Der Mutter bezw. der Tochter.</i><small>VERBOTEN</small>, <small>DER</small> G<small>ROSSEN SEINE</small> V<small>ERWANDTEN ERLAUBT</small>, <small>IHM DIE</small> V<small>ERWANDTEN DER</small> K<small>LEINEN</small><sup class="footnote-marker">21</sup><i class="footnote"> Der Mutter bezw. der Tochter.</i><small>ERLAUBT</small>, <small>UND DER</small> K<small>LEINEN SEINE</small> V<small>ERWANDTEN ERLAUBT</small>.
+W<small>ENN ER SAGT</small>: <small>ICH HABE MIR DEINE</small> T<small>OCHTER ANGETRAUT</small>, <small>UND SIE SAGT</small>: <small>DU HAST DIR MICH ANGETRAUT</small>, <small>SO SIND IHM DIE</small> V<small>ERWANDTEN DER</small> K<small>LEINEN VERBOTEN</small>, <small>DER</small> K<small>LEINEN SEINE</small> V<small>ERWANDTEN ERLAUBT</small>, <small>IHM DIE</small> V<small>ERWANDTEN DER</small> G<small>ROSSEN ERLAUBT</small>, <small>UND DER</small> G<small>ROSSEN SEINE</small> V<small>ERWANDTEN VERBOTEN</small>.
+<b>I</b><small>N JEDEM</small> F<small>ALLE</small>, <small>WO DIE</small> A<small>NTRAUUNG GÜLTIG IST UND DABEI KEINE</small> S<small>ÜNDE BEGANGEN WIRD</small>, <small>FOLGT DAS</small> K<small>IND DEM</small> M<small>ANNE</small>; <small>DIES IN DEM</small> F<small>ALLE</small>, <small>WENN EINE</small> P<small>RIESTERSTOCHTER</small>, <small>EINE</small> L<small>EVITIN ODER EINE</small> J<small>ISRAÉLITIN VON EINEM</small> P<small>RIESTER</small>, <small>EINEM</small> L<small>EVITEN ODER EINEM</small> J<small>ISRAÉLITEN GEHEIRATET WIRD</small>. I<small>N JEDEM</small> F<small>ALLE</small>, <small>WO DIE</small> A<small>NTRAUUNG GÜLTIG IST UND DABEI EINE</small> S<small>ÜNDE BEGANGEN WIRD</small>, <small>FOLGT DAS</small> K<small>IND DEM</small> B<small>EMAKELTEN</small><sup class="footnote-marker">22</sup><i class="footnote"> Hinsichtl. der Legitimität.</i>; <small>DIES IN DEM</small> F<small>ALLE</small>, <small>WENN EINE</small> W<small>ITWE VOM</small> H<small>OCHPRIESTER</small>, <small>EINE</small> G<small>ESCHIEDENE ODER EINE</small> Ḥ<small>ALUÇA VON EINEM GEMEINEN</small> P<small>RIESTER</small>, <small>EIN</small> H<small>URENKIND ODER EINE</small> N<small>ETHINA VON EINEM</small> J<small>ISRAÉLITEN</small>, <small>ODER EINE</small> J<small>ISRAÉLITIN VON EINEM</small> H<small>URENKINDE ODER EINEM</small> N<small>ATHIN GEHEIRATET WIRD</small>. I<small>N JEDEM</small> F<small>ALLE</small>, <small>WO IHRE</small> A<small>NTRAUUNG MIT DIESEM NICHTIG IST</small>, <small>MIT EINEM ANDEREN ABER GÜLTIG SEIN WÜRDE</small>, <small>IST DAS</small> K<small>IND EIN</small> H<small>URENKIND</small>; <small>DIES IN DEM</small> F<small>ALLE</small>, <small>WENN JEMAND EINER IN DER</small> T<small>ORA GENANNTEN</small> I<small>NZESTVERBOTENEN BEIWOHNT</small>. I<small>N JEDEM</small> F<small>ALLE</small>, <small>WO IHRE</small> A<small>NTRAUUNG MIT DIESEM NICHTIG IST UND AUCH MIT EINEM ANDEREN NICHTIG SEIN WÜRDE</small>, <small>GLEICHT DAS</small> K<small>IND IHR</small>; <small>DIES IST DER</small> F<small>ALL BEIM</small> K<small>INDE EINER</small> S<small>KLAVIN ODER EINER</small> N<small>ICHTJÜDIN</small>.
+<b>R.</b> T<small>RYPHON SAGTE</small>: H<small>URENKINDER KÖNNEN</small> R<small>EINIGUNG</small><sup class="footnote-marker">23</sup><i class="footnote"> Ihres Geschlechtes, dh. daß ihre Nachkommen keine Hurenkinder sind.</i><small>ERLANGEN</small>, <small>UND ZWAR</small>: <small>WENN DAS</small> H<small>URENKIND EINE</small> S<small>KLAVIN GEHEIRATET HAT</small>, <small>SO IST DER</small> S<small>OHN</small><sup class="footnote-marker">24</sup><i class="footnote"> Da er der Mutter folgt.</i>S<small>KLAVE</small>; <small>WIRD ER FREIGELASSEN</small>, <small>SO ERGIBT ES SICH</small>, <small>DASS DER</small> S<small>OHN</small> F<small>REIER IST</small>. R. E<small>LIE͑ZER SAGT</small>, <small>ER SEI</small> H<small>URENSKLAVE</small>.
+
+Chapter 4
+
+<b>Z</b>EHN G<small>EBURTSKASTEN</small>·<small>ZOGEN AUS</small> B<small>ABYLONIEN</small><sup class="footnote-marker">1</sup><i class="footnote"> Beim 2. Einzüge in das Land unter E͑zra.</i> <small>HERAUF</small>. P<small>RIESTER</small>, L<small>EVITEN</small>, J<small>ISRAÉLITEN</small>, E<small>NTWEIHTE</small><sup class="footnote-marker">2</sup><i class="footnote"> Abkömmlinge von Priestern aus einer diesen verbotenen Ehe.</i>, P<small>ROSELYTEN</small>, F<small>REIGELASSENE</small>, H<small>URENKINDER</small>, N<small>ETHINIM</small>, V<small>ERSCHWIEGENE</small><sup class="footnote-marker">3</sup><i class="footnote"> Dessen Vater verschwiegen, dh. unbekannt ist.</i> <small>UND</small> F<small>INDLINGE</small>. P<small>RIESTER</small>, L<small>EVITEN UND</small> J<small>ISRAÉLITEN DÜRFEN UNTER EINANDER HEIRATEN</small>; L<small>EVITEN</small>, J<small>ISRAÉLITEN</small>, E<small>NTWEIHTE</small>, P<small>ROSELYTEN UND</small> F<small>REIGELASSENE DÜRFEN UNTER EINANDER HEIRATEN</small>; P<small>ROSELYTEN</small>, F<small>REIGELASSENE</small>, H<small>URENKINDER</small>, N<small>ETHINIM</small>, V<small>ERSCHWIEGENE UND</small> F<small>INDLINGE DÜRFEN ALLE UNTER EINANDER</small> <small>HEIRATEN</small>.
+V<small>ERSCHWIEGENER IST DERJENIGE</small>, <small>DER SEINE</small> M<small>UTTER UND NICHT SEINEN</small> V<small>ATER KENNT</small>; F<small>INDLING IST DERJENIGE</small>, <small>DER AUF DER</small> S<small>TRASSE AUFGEFUNDEN WURDE UND WEDER SEINEN</small> V<small>ATER NOCH SEINE</small> M<small>UTTER KENNT</small>. A<small>BBA</small> Š<small>AÚL NANNTE DEN</small> V<small>ERSCHWIEGENEN</small> U<small>NTERSUCHTEN</small><sup class="footnote-marker">4</sup><i class="footnote"> Wird weiter erklärt.</i>.
+<b>A</b><small>LL DIEJENIGEN</small>, <small>DIE IN DIE</small> G<small>EMEINDE NICHT KOMMEN DÜRFEN</small>, <small>DÜRFEN UNTER EINANDER HEIRATEN</small>. R. J<small>EHUDA VERBIETET DIES</small>. R. E<small>LIÉZER SAGT</small>, Z<small>WEIFELLOSE</small><sup class="footnote-marker">5</sup><i class="footnote"> Die sicher bemakelt sind, zBs. Hurenkinder od. Nethinim.</i><small>MIT</small> Z<small>WEIFELLOSEN DÜRFEN DIES</small>, Z<small>WEIFELLOSE MIT</small> Z<small>WEIFELHAFTEN</small><sup class="footnote-marker">6</sup><i class="footnote"> Wie zbs. Findlinge, deren Herkunft unbekannt ist.</i>, Z<small>WEIFELHAFTE MIT</small> Z<small>WEIFELLOSEN</small>, <small>UND</small> Z<small>WEIFELHAFTE MIT</small> Z<small>WEIFELHAFTEN DÜRFEN DIES</small><sup class="footnote-marker">7</sup><i class="footnote"> Da viell, nur er allein od. sie allein bemakelt ist.</i><small>NICHT</small>. F<small>OLGENDE SIND</small> Z<small>WEIFELHAFTE</small>: V<small>ERSCHWIEGENE</small>, F<small>INDLINGE UND</small> S<small>AMARITANER</small>.
+<b>W</b><small>ER EINE</small> P<small>RIESTERSTOCHTER ZUR</small> F<small>RAU NIMMT</small>, <small>UNTERSUCHE</small><sup class="footnote-marker">8</sup><i class="footnote"> Die Makellosigkeit ihrer Familien.</i><small>VIER</small> M<small>ÜTTER</small>, <small>DIE ACHT</small><sup class="footnote-marker">9</sup><i class="footnote"> Vier väterlicherseits u. vier mütterlicherseits.</i><small>SIND</small>: <small>IHRE</small> M<small>UTTER</small>, <small>DIE</small> M<small>UTTER IHRER</small> M<small>UTTER</small>, <small>DIE</small> M<small>UTTER DES</small> V<small>ATERS IHRER</small> M<small>UTTER</small>, <small>DEREN</small> M<small>UTTER</small>, <small>DIE</small> M<small>UTTER IHRES</small> V<small>ATERS</small>, <small>DEREN</small> M<small>UTTER</small>, <small>DIE</small> M<small>UTTER DES</small> V<small>ATERS IHRES</small> V<small>ATERS UND DEREN</small> M<small>UTTER</small>; <small>BEI EINER</small> L<small>EVITIN UND EINER</small> J<small>ISRAÉLITIN IST NOCH EINE HINZUZUFÜGEN</small>.
+M<small>AN UNTERSUCHE NICHT ÜBER DEN</small> A<small>LTAR</small><sup class="footnote-marker">10</sup><i class="footnote"> Wenn ein Ahn am Altare Dienst verrichtet hat, so ist anzunehmen, daß er unbemakelter Herkunft ist u. die Familie braucht aufsteigend nicht weiter untersucht zu werden; ebenso weiter.</i><small>HINAUS</small>, <small>NOCH ÜBER DIE</small> E<small>STRADE</small><sup class="footnote-marker">11</sup><i class="footnote"> Im Tempel, auf der die Leviten den Tempelsang vortrugen.</i><small>HINAUS</small>, <small>NOCH ÜBER DAS</small> S<small>YNEDRIUM</small><sup class="footnote-marker">12</sup><i class="footnote"> Wenn sein Ahn Mitglied des Synedriums war.</i><small>HINAUS</small>. D<small>IEJENIGEN</small>, <small>VON DENEN BEKANNT IST</small>, <small>DASS IHRE</small> V<small>ORFAHREN</small> G<small>EMEINDEBEAMTE</small><sup class="footnote-marker">13</sup><i class="footnote"> Nach der t.schen Erklärung ehrenamtliche Richter; wahrscheinl. jed. in der üblichen Bedeutung Vollstreckungsbeamte u. zwar aus demselben Grunde, wie bei den Almoseneinnehmern, weil sie oft mit dem Publikum in Streit geraten.</i><small>ODER</small> A<small>LMOSENEINNEHMER WAREN</small>, <small>DÜRFEN</small> <small>IHRE</small> T<small>ÖCHTER</small> <small>AN</small> P<small>RIESTER VERHEIRATEN UND BRAUCHEN NICHT UNTERSUCHT ZU WERDEN</small>. R. J<small>OSE SAGT</small>, <small>AUCH WER IN DER</small> R<small>ICHTERLISTE</small><sup class="footnote-marker">14</sup><i class="footnote"> Nach den Kommentaren wurde eine Liste geführt, in der die als Richter geeigneten Personen verzeichnet waren; nach dem Wortlaute: wer beim Gerichtshofe von S. als Zeuge unterzeichnet ist. Das W. <span dir="rtl">הישנד</span> wird als Ortsname erklärt, jed. ganz unwahrscheinlich; viell. Glosse wörtliche Übersetzung des W.s <span dir="rtl">ערכי</span> (<i>ἀϱϰή</i>).</i><small>VON</small> S<small>EPPHORIS AUFGEFÜHRT IST</small>. R. Ḥ<small>ANINA B</small>. A<small>NTIGONOS SAGT</small>, <small>AUCH WER IN DER</small> L<small>ISTE DES KÖNIGLICHEN</small> H<small>EERES AUFGEFÜHRT IST</small>.
+<b>D</b><small>IE</small> T<small>OCHTER EINES MÄNNLICHEN</small> E<small>NTWEIHTEN IST EWIG FÜR</small> P<small>RIESTER BEMAKELT</small>. W<small>ENN EIN</small> J<small>ISRAÉLIT EINE</small> E<small>NTWEIHTE GEHEIRATET HAT</small>, <small>SO IST SEINE</small> T<small>OCHTER</small><sup class="footnote-marker">15</sup><i class="footnote"> Da einem Jisraéliten eine solche nicht verboten ist.</i><small>FÜR</small> P<small>RIESTER UNBEMAKELT</small>; <small>WENN ABER EIN</small> E<small>NTWEIHTER EINE</small> J<small>ISRAÉLITIN GEHEIRATET HAT</small>, <small>SO IST SEINE</small> T<small>OCHTER FÜR</small> P<small>RIESTER BEMAKELT</small>. R. J<small>EHUDA SAGT</small>, <small>DIE</small> T<small>OCHTER EINES MÄNNLICHEN</small> P<small>ROSELYTEN</small><sup class="footnote-marker">16</sup><i class="footnote"> Selbst wenn die Mutter Jisraélitin ist.</i><small>GLEICHE DER</small> T<small>OCHTER EINES MÄNNLICHEN</small> E<small>NTWEIHTEN</small>.
+R. E<small>LIÉZER B</small>. J<small>A͑QOB SAGT</small>, <small>WENN EIN</small> J<small>ISRAÉLIT EINE</small> P<small>ROSELYTIN GEHEIRATET HAT</small>, <small>SEI SEINE</small> T<small>OCHTER FÜR</small> P<small>RIESTER UNBEMAKELT</small>, <small>WENN EIN</small> P<small>ROSELYT EINE</small> J<small>ISRAÉLITIN GEHEIRATET HAT</small>, <small>SEI SEINE</small> T<small>OCHTER FÜR</small> P<small>RIESTER UNBEMAKELT</small>, <small>WENN ABER EIN</small> P<small>ROSELYT EINE</small> P<small>ROSELYTIN GEHEIRATET HAT</small>, <small>SEI SEINE</small> T<small>OCHTER FÜR</small> P<small>RIESTER BEMAKELT</small>. S<small>OWOHL VON EINEM</small> P<small>ROSELYTEN ALS AUCH VON EINEM FREIGELASSENEN</small> S<small>KLAVEN GILT DIES</small>, <small>SELBST BIS ZUR ZEHNTEN</small> G<small>ENERATION</small>; <small>NUR</small><sup class="footnote-marker">17</sup><i class="footnote"> Dann gilt er als richtiger Jisraélit.</i><small>WENN SEINE</small> M<small>UTTER VON</small> J<small>ISRAÉL STAMMT</small>. R. J<small>OSE SAGT</small>, <small>AUCH WENN EIN</small> P<small>ROSELYT EINE</small> P<small>ROSELYTIN GEHEIRATET HAT</small>, <small>SEI SEINE</small> T<small>OCHTER FÜR</small> P<small>RIESTER UNBEMAKELT</small>.
+<b>W</b><small>ENN JEMAND SAGT</small>: <small>DIESER MEIN</small> S<small>OHN IST EIN</small> H<small>URENKIND</small>, <small>SO IST ER NICHT</small><sup class="footnote-marker">18</sup><i class="footnote"> Da er als Verwandter als Zeuge unzulässig ist.</i><small>GLAUBHAFT</small>, <small>UND SELBST WENN BEIDE</small><sup class="footnote-marker">19</sup><i class="footnote"> Der Vater u. die Mutter.</i><small>ÜBER DIE</small> G<small>EBURT IN IHREM</small> L<small>EIBE SAGEN</small>, <small>ES SEI EIN</small> H<small>URENKIND</small>, <small>SIND SIE NICHT GLAUBHAFT</small>. R. J<small>EHUDA SAGT</small>, <small>SIE SEIEN GLAUBHAFT</small>.
+<b>W</b><small>ENN JEMAND SEINEM</small> B<small>EAUFTRAGTEN DEN</small> A<small>UFTRAG ERTEILT HAT</small>, <small>SEISE</small> T<small>OCHTER ANZUTRAUEN</small>, <small>UND DARAUF GEHT UND SIE SELBER</small><sup class="footnote-marker">20</sup><i class="footnote"> An einen anderen.</i><small>ANTRAUT</small>, <small>SO IST</small>, <small>FALLS SEINE</small> A<small>NTRAUUNG ZUERST ERFOLGT IST</small>, <small>SEINE GÜLTIG</small>, <small>UND FALLS DIE DES</small> B<small>EAUFTRAGTEN ZUERST ERFOLGT IST</small>, <small>SEINE GÜLTIG</small>; <small>IST ES NICHT BEKANNT</small>, <small>SO MÜSSEN BEIDE IHR EINEN</small> S<small>CHEIDEBRIEF GEBEN</small>, <small>UND</small><small>WENN SIE WOLLEN</small>, <small>GEBE IHR EINER EINEN</small> S<small>CHEIDEBRIEF UND DER ANDERE HEIRATE SIE</small>. E<small>BENSO IST</small>, <small>WENN EINE</small> F<small>RAU IHREM</small> B<small>EAUFTRAGTEN DEN</small> A<small>UFTRAG ERTEILT HAT</small>, <small>FÜR SIE IHRE</small> A<small>NTRAUUNG IN</small> E<small>MPFANG ZU NEHMEN</small>, <small>UND SICH DARAUF SELBER ANTRAUEN LIESS</small>, <small>FALLS IHRE EIGENE</small> A<small>NTRAUUNG ZUERST ERFOLGT IST</small>, <small>IHRE EIGENE GÜLTIG</small>, <small>UND FALLS DIE DES</small> B<small>EAUFTRAGTEN ZUERST ERFOLGT IST</small>, <small>SEINE GÜLTIG</small>; <small>IST DIES NIGHT BEKANNT</small>, <small>SO MÜSSEN BEIDE IHR EINEN</small> S<small>CHEIDEBRIEF GEBEN</small>, <small>UND WENN SIE WOLLEN</small>, <small>GEBE IHR EINER EINEN</small> S<small>CHEIDEBRIEF UND DER ANDERE HEIRATE SIE</small>.
+<b>W</b><small>ENN JEMAND MIT SEINER</small> F<small>RAU IM</small> Ü<small>BERSEELANDE VERREIST WAR</small>, <small>UND MIT</small> F<small>RAU UND</small> K<small>INDERN HEIMKEHRT UND SAGT</small>: <small>DAS IST DIE</small> F<small>RAU</small>, <small>DIE MIT MIR IM</small> Ü<small>BERSEELANDE VERREIST WAR</small>, <small>UND DAS SIND IHRE</small> K<small>INDER</small>, <small>SO BRAUCHT ER WEDER FÜR DIE</small> F<small>RAU NOCH FÜR DIE</small> K<small>INDER EINEN BEWEIS</small><sup class="footnote-marker">21</sup><i class="footnote"> Daß sie aus einer makellosen Familie sind; dies war schon bei der Heirat festgestellt worden.</i><small>ANZUTRETEN</small>; <small>SAGT</small><sup class="footnote-marker">22</sup><i class="footnote"> Wenn er ohne Frau heimkehrt.</i><small>ER</small>: <small>SIE IST GESTORBEN UND DIES SIND IHRE</small> K<small>INDER</small>, <small>SO MUSS ER EINEN</small> B<small>EWEIS ANTRETEN FÜR DIE</small> K<small>INDER</small><sup class="footnote-marker">23</sup><i class="footnote"> Daß es Kinder der verstorbenen Frau sind.</i>, <small>NICHT ABER FÜR DIE</small> F<small>RAU</small>.
+S<small>AGT ER</small>: <small>DIESE</small> F<small>RAU HABE ICH IM</small> Ü<small>BERSEELANDE GEHEIRATET UND DAS SIND IHRE</small> K<small>INDER</small>, <small>SO MUSS ER EINEN</small> B<small>EWEIS ANTRETEN FÜR DIE</small> F<small>RAU</small><sup class="footnote-marker">24</sup><i class="footnote"> Daß sie aus einer makellosen Familie ist.</i>, <small>NICHT ABER FÜR DIE</small> K<small>INDER</small>; <small>SAGT ER</small>: <small>SIE</small><sup class="footnote-marker">25</sup><i class="footnote"> Die Frau, die er im Überseelande geheiratet hat.</i> <small>IST GESTORBEN UND DIES SIND IHRE</small> K<small>INDER</small>, <small>SO MUSS ER EINEN</small> B<small>EWEIS ANTRETEN SOWOHL FÜR DIE</small> F<small>RAU ALS AUCH FÜR DIE</small> K<small>INDER</small>.
+<b>E</b><small>IN</small> M<small>ANN DARF NICHT MIT ZWEI</small> F<small>RAUEN ALLEIN SEIN</small>, <small>WOHL ABER DARF EINE</small> F<small>RAU MIT ZWEI</small> M<small>ÄNNERN ALLEIN SEIN</small>. R. Š<small>IMO͑N SAGT</small>, <small>AUCH EIN</small> M<small>ANN DÜRFE MIT ZWEI</small> F<small>RAUEN ALLEIN SEIN</small>, <small>WENN SEINE</small> F<small>RAU MIT IHM IST</small>; <small>AUCH DARF ER MIT IHNEN IN</small> <small>EINER</small> H<small>ERBERGE SCHLAFEN</small>, <small>WEIL SEINE</small> F<small>RAU IHN BEWACHT</small>. M<small>AN DARF ALLEIN SEIN MIT SEINER</small> M<small>UTTER UND MIT SEINER</small> T<small>OCHTER</small>, <small>AUCH MIT IHNEN BEI</small> B<small>ERÜHRUNG DES</small> L<small>EIBES SCHLAFEN</small>; <small>SIND SIE ERWACHSEN</small>, <small>SO SCHLAFE SIE IN IHREM</small> G<small>EWANDE UND ER IN SEINEM</small> G<small>EWANDE</small>.
+<b>E</b><small>IN</small> L<small>EDIGER DARF NICHT</small> K<small>INDERLEHRER SEIN</small>, <small>EBENSO DARF EINE</small> F<small>RAU NICHT</small> K<small>INDERLEHRERIN SEIN</small>. R. E<small>LEA͑ZAR SAGT</small>, <small>AUCH WER KEINE</small> F<small>RAU HAT</small>, <small>DÜRFE NICHT</small> K<small>INDERLEHRER SEIN</small>.
+R. J<small>EHUDA SAGT</small>, <small>EIN</small> L<small>EDIGER DÜRFE NICHT</small> V<small>IEHHIRT SEIN</small>, <small>AUCH DÜRFEN ZWEI</small> L<small>EDIGE NICHT UNTER EINER</small> D<small>ECKE SCHLAFEN</small>; <small>DIE</small> W<small>EISEN ERLAUBEN DIES</small>. <b>W</b><small>ER BERUFLICH MIT</small> F<small>RAUEN ZU TUN HAT</small>, <small>SEI NICHT MIT</small> F<small>RAUEN ALLEIN</small><sup class="footnote-marker">26</sup><i class="footnote"> Auch nicht mit vielen, da er mit ihnen vertraut ist.</i>. M<small>AN LEHRE SEINEN</small> S<small>OHN KEIN</small> F<small>RAUENGEWERBE</small>. R. M<small>EÍR SAGTE</small>: S<small>TETS LEHRE MAN SEINEN</small> S<small>OHN EIN SAUBERES UND LEICHTES</small> H<small>ANDWERK</small>, <small>UND FLEHE ZU DEM</small>, <small>DEM DER</small> R<small>EICHTUM UND DIE</small> G<small>ÜTER GEHÖREN</small>, <small>DENN ES GIBT KEIN</small> H<small>ANDWERK</small>, <small>MIT DEM NICHT</small> R<small>EICHTUM UND</small> A<small>RMUT VERBUNDEN WÄRE</small>. N<small>ICHT VOM</small> G<small>EWERBE KOMMT DIE</small> A<small>RMUT</small>, <small>NICHT VOM</small> G<small>EWERBE KOMMT DER</small> R<small>EICHTUM</small>, <small>SONDERN ALLES NACH SEINEM</small> V<small>ERDIENSTE</small>. R. Š<small>IMO͑N B</small>. E<small>LEA͑ZAR SAGTE</small>: H<small>AST DU JE IN DEINEM</small> L<small>EBEN EIN</small> T<small>IER ODER EINEN</small> V<small>OGEL EIN</small> G<small>EWERBE TREIBEN SEHEN</small>? D<small>IESE WERDEN OHNE</small> M<small>ÜHSAL ERNÄHRT</small>, <small>OBGLEICH SIE ERSCHAFFEN WORDEN SIND</small>, <small>NUR UM MICH ZU BEDIENEN</small>, <small>UM WIEVIEL MEHR SOLLTE ICH</small>, <small>WO ICH ERSCHAFFEN WORDEN BIN</small>, <small>MEINEM</small> S<small>CHÖPFER ZU DIENEN</small>, <small>OHNE</small> M<small>ÜHSAL ERNÄHRT WERDEN</small>. A<small>BER ICH HABE MEINE</small> W<small>ERKE VERDORBEN UND MEINE</small> E<small>RNÄHRUNG BEEINTRÄCHTIGT</small>. A<small>BBA</small> G<small>ORJON AUS</small> Ç<small>ADJAN SAGTE IM</small> N<small>AMEN DES</small> A<small>BBA</small> G<small>ORJA</small>: M<small>AN MACHE SEINEN</small> S<small>OHN NICHT ZUM</small> E<small>SELTREIBER</small>, K<small>AMELFÜHRER</small>, K<small>UTSCHER</small><sup class="footnote-marker">27</sup><i class="footnote"> Statt <span dir="rtl">קדה</span>, Töpfer, ist offenbar <span dir="rtl">קהר</span> zu lesen, wie auch aus der Erklärung Raschis zu schließen ist; der jer. T. hat beides, jed. dürfte eines eine Variante od. ein Schreibfehler sein. Die Mišna separata hat <span dir="rtl">ספר</span>, Barbier.</i>, S<small>CHIFFER</small>, V<small>IEHHIRT ODER</small> K<small>RÄMER</small>, <small>DENN IHR</small> G<small>EWERBE IST EIN</small> R<small>ÄUBERGEWERBE</small>. R. J<small>EHUDA SAGTE IN SEINEM</small> N<small>AMEN</small>: E<small>SELTREIBER SIND MEIST FREVELHAFT</small>, K<small>AMELTREIBER SIND MEIST EHRLICH</small>, S<small>CHIFFER</small><sup class="footnote-marker">28</sup><i class="footnote"> Letztere schweben in den Wüsten bezw. auf dem Meere oft in Lebensgefahr u. sind daher gottergeben.</i><small>SIND MEIST FROMM</small>. D<small>ER BESTE UNTER DEN</small> Ä<small>RZTEN FÜR DAS</small> F<small>EGEFEUER UND DER EHRLICHSTE UNTER DEN</small> S<small>CHLÄCHTERN IST EIN</small> G<small>ESELLSCHAFTER</small> A͑<small>MALEQS</small>. R. N<small>EHORAJ SAGTE</small>: I<small>CH LASSE JEDES</small> G<small>EWERBE DER</small> W<small>ELT UND LEHRE MEINEN</small> S<small>OHN NUR DIE</small> T<small>ORA</small>; <small>VON IHREM</small> L<small>OHNE GENIESST DER</small> M<small>ENSCH AUF DIESER</small> W<small>ELT</small>, <small>UND DER</small> S<small>TAMM BLEIBT IHM FÜR DIE ZUKÜNFTIGE</small> W<small>ELT ERHALTEN</small>, <small>WAS ABER BEI JEDEM ANDEREN</small> G<small>EWERBE NICHT DER</small> F<small>ALL IST</small>. W<small>ENN EIN</small> M<small>ENSCH KRANK</small>, <small>ALT ODER LEIDEND WIRD UND SEIN</small> G<small>EWERBE NICHT AUSÜBEN KANN</small>, <small>SO STIRBT ER VOR</small> H<small>UNGER</small>, <small>WAS ABER BEI DER</small> T<small>ORA NICHT DER</small> F<small>ALL IST</small>. S<small>IE BEHÜTET IHN VIELMEHR IN SEINER</small> J<small>UGEND VOR ALLEM</small> B<small>ÖSEN UND GEWÄHRT IHM</small> Z<small>UKUNFT UND</small> Z<small>UVERSICHT IM</small> A<small>LTER</small>. V<small>ON DER</small> J<small>UGEND HEISST ES</small>:<sup class="footnote-marker">29</sup><i class="footnote"> Jes. 40,31.</i><i>die auf den Herrn hoffen, legen neue Kraft an</i>, <small>UND VOM</small> A<small>LTER HEISST ES</small>:<sup class="footnote-marker">30</sup><i class="footnote"> Ps. 92,15.</i><i>noch im Greisenalter sprossen sie</i>. S<small>O HEISST ES VON UNSEREM</small> V<small>ATER</small> A<small>BRAHAM</small>:<sup class="footnote-marker">31</sup><i class="footnote"> Gen. 24,1.</i><i>Abraham war alt &amp;c. und der Herr hatte Abraham mit allem gesegnet</i>. W<small>IR FINDEN</small>, <small>DASS UNSER</small> V<small>ATER</small> A<small>BRAHAM DIE GANZE</small> T<small>ORA AUSGEÜBT HAT</small>, <small>NOCH BEVOR SIE VERLIEHEN WORDEN WAR</small>, <small>DENN ES HEISST</small>:<sup class="footnote-marker">32</sup><i class="footnote"> Ib. 26,5.</i><i>weil Abraham meiner Stimme gehorcht hat, meine Vorschrift bewahrt hat, meine Gebote, meine Satzungen und meine Lehren</i>.
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+Mishnah Kiddushin
+משנה קידושין
+The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein
+http://www.sefaria.org/shraga-silverstein
+
+Mishnah Kiddushin
+
+
+
+Chapter 1
+
+	A woman is acquired in three ways [Because a woman is betrothed only with her consent, it is taught: "A woman is betrothed" rather than: "A man betroths." And since in the beginning it is taught: "A woman is acquired," at the end it is taught: "A yevamah is acquired," even though a yevamah is acquired by the yavam either with or without her consent.], and she acquires herself in two ways. She is acquired by money [This is derived (by identity) "taking"-"taking" from the field of Efron, it being written here (Deuteronomy 24:1): "If a man take a woman," and there (Genesis 23:3): "I have given the money for the field; take it from me."], by writ, [as when he writes to her on paper or on a shard, though it not be worth a p'rutah: "Your daughter is betrothed (mekudesheth) to me," "Your daughter is engaged (me'ureseth) to me," "Your daughter shall be to me as a wife," and gives it to her in the presence of witnesses. This is derived from (Deuteronomy 24:2): "And she shall go out … and she shall be." Just as going out is with a writ, viz. (Ibid. 1): "And he shall write to her a writ of divorce," so "being" is with a writ.], and by cohabitation [cohabiting with her in the presence of witnesses for the purpose of betrothal, viz. (Ibid.): "If a man take a woman and cohabit with her, etc." And though there is no betrothal in the Torah more explicit than that of cohabitation, the sages stated that if one betroths by cohabitation he is to receive "stripes of rebellion," so that the children of Israel not be promiscuous.] By money: Beth Shammai say: With a dinar or with the worth of a dinar. Beth Hillel say: With a p'rutah [a half "barley-corn" of silver] or with the worth of a p'rutah. And how much is a p'rutah? One-eighth of an Italian issar.] And she acquires herself with a get and with the death of her husband. A yevamah is acquired [by the yavam, to be his wife in every regard,] by cohabitation. [But money and writ do not avail her by Torah law. The sages, however, ordained that ma'amar (word of mouth) avails to forbid her to the other brothers, but not to exempt her from chalitzah and not to (permit him to) become unclean for her], and she acquires herself with chalitzah and with the death of the yavam.
+	A Hebrew bondsman is acquired by money, [it being written (Deuteronomy 25:1): "from the money of his acquisition," whence it is derived that he is acquired with money.], and by writ, [it being written in respect to a Hebrew handmaid (Exodus 210): "If another he take for himself." Scripture likens her to "another" (a married woman in general). Just as another may be acquired (as a wife) by a writ, so a handmaid may be acquired by a writ. And a Hebrew bondsman is derived from (what is stated in respect to) a Hebrew handmaid, viz. (Deuteronomy 15:12): "the Hebrew man or the Hebrew woman," the man being likened to the woman.] And he acquires himself with years [At the end of six years he goes out free; and even if shemitah (the seventh year) fell out in the midst of his six years, he serves (in the shemitah), it being written (Exodus 21:2): "Six years shall he serve, and on the seventh, etc." — Sometimes he serves on the seventh (i.e., the shemitah year)], and with the Jubilee (yovel) [If yovel falls out in the midst of his six years, it releases him], and with monetary deduction, [it being written in respect to a Hebrew handmaid (Exodus 21:8): "Then he shall redeem her." And a Hebrew bondsman is likened to a Hebrew handmaid. If his master acquired him for six manah, and he is destined to leave at the end of six years, it is found that he acquired each year of service for a manah, so that when he comes to redeem himself, his master deducts from his redemption money the amount for the years he already has served.] The Hebrew handmaid, in addition [to all these] acquires herself with [pubertal] signs, [this being derived from (Exodus 21:11): "Then she shall go out free." Scripture added a "going out" to this one (the handmaid). She goes out with signs.] A "bored" bondsman is acquired by boring (of the ear), and he acquires himself with yovel and with the death of the master, [it being written (Exodus 21:6): "And he shall serve him forever" — "him," and not his son. But if one is sold and the master dies in the midst of six years, he serves the son, it being written (Ibid. 2): "Six years shall he serve" — whether him or his son. And it is only the son that he serves all six years if the master dies, but not the daughter, the brother, or other heirs, it being written (Deuteronomy 15:12): "And he shall serve you six years" — "you," and not the heirs. And a Hebrew handmaid acquires herself with the death of the master as does a bored bondsman, it being written in respect to the latter (Ibid. 17): "And also to your handmaid shall you do thus."]
+ 	A Canaanite bondsman is acquired by money, writ, and chazakah (proprietary act), [it being written (Leviticus 25:46): "And you shall hold them (Canaanite bondsmen) as an inheritance for your sons after you to inherit as a holding." (Canaanite) bondsmen are hereby likened to land. Just as land is acquired by money, writ, and chazakah, so a Canaanite bondsman is acquired by money, writ, and chazakah. The chazakah of (i.e., of acquiring) the bondsman: e.g., the bondsman's untying his master's shoe, or putting it on, or carrying his things after him to the bathhouse, undressing him, washing him, anointing him, massaging him, clothing him, carrying him, or being carried by him — (by all of these) the master acquires the bondsman.] And he acquires himself by money through others, [i.e., which others give to his master on condition that he be freed. But he himself may not accept it from them, even on condition that his master have no rights in it, (this tanna) holding that a bondsman can in no way acquire anything independent of his master.], and by a writ (of manumission) through himself (i.e., which he himself accepts), [this tanna holding it to be a liability for the bondsman to leave his master for freedom. For if his master were a Cohein, he thereby becomes disqualified from eating terumah; and if he were the bondsman of an Israelite, a bondswoman becomes forbidden to him. For this reason he does not gain his freedom with a writ received (on his behalf) by others, but only (with one received) by himself. For since it is a liability for him, "A liability is imposed upon one only in his presence." But (acquiring his freedom by) money through others is different. For the receiving of the money by his master, in itself causes him to be freed, and it is not the others who cause the liability, but the master's receiving of the money. The master in this instance does not become his messenger, but takes the money for himself, the bondsman gaining his freedom as a natural consequence. These are the words of R. Meir. The sages say: By money, through himself [They hold that a bondsman can acquire something independent of his master, for which reason he can acquire himself with money, even through himself; and, it goes without saying, through others.], and by a writ, through others. [For they hold it to be an asset for the bondsman to leave his master for freedom, and "One may benefit a man, even not in his presence." The halachah is in accordance with the sages. And a Canaanite bondsman acquires himself if his master blinds his eye, or knocks out his tooth, or cuts off one of his twenty-four limb prominences: fingertips, toes, ear tips, nose tip, membrum tip, and breast tips in a woman. The reason these are not mentioned in the Mishnah along with the other means by which a bondsman acquires himself is that one who gains his release by (the cutting off of) organ prominences requires a writ of manumission from his master, so that he, essentially, "acquires himself with a writ."], on condition that the money be (the money) of others. [For a bondsman possesses nothing. For even what he finds and what he receives as a gift belongs to his master. And if he wishes to redeem himself, the money must come from others, who give it to him on condition that the master have no rights in it.]
+	A large animal is acquired by "handing over" (mesirah) [The owner hands it over to the buyer by rein or by its hair], and a small animal is acquired by lifting. [and not by pulling.] These are the words of R. Meir and R. Eliezer. The sages say: A small animal is acquired by pulling. [And even though it can be lifted, still it is acquired by pulling, because it always "clutches" at the ground with its claws. The halachah: Both a large animal and a small one are acquired by pulling, and, it goes without saying, by lifting. Pulling effects acquisition in a simta, a corner in a public domain, and in a shared domain. Mesirah effects acquisition in a public domain and in an unshared domain. Lifting effects acquisition in all domains. All animals which are customarily acquired by lifting are not acquired otherwise. What is acquired by mesirah is not acquired by pulling. Likewise, what is acquired by pulling is not acquired by mesirah.]
+	Bound property [(nechasim sheyesh lahem achrayuth) [i.e., land. One who lends another money depending upon it (for repayment) in that it is always present and intact. "achrayuth" denotes "chozer" ("following after"), i.e., the creditor "follows after" it and seizes it from the buyer when the debtor has nothing else] — (Bound property) is acquired by money, [viz. (Jeremiah 32:44): "They shall buy fields for money." This, where it is not the custom to write a deed; but where it is the custom, he does not acquire it until he writes a deed.], by writ, [writing on paper or on a shard: "My field is given to you," "My field is acquired by you," and giving it (the deed) to the buyer. And it is only when the land is given as a gift that it is acquired by a deed; but when it is sold, it is not acquired until the money is given (unless it is sold because of its poor condition, in which instance it is acquired by writ alone.) And whence is it derived that land is acquired by writ? From (Jeremiah 32:44): "And they shall write it in a deed and seal it."], and by chazakah, [such as by digging a little in the land, or fencing, or breaching somewhat in the presence of the seller. If not in his presence, he must say to him: "Go chazek (perform an act of chazakah) and acquire it." And whence is it derived that land is acquired by chazakah? From (Deuteronomy 11:31): "And you shall inherit it, and you shall dwell in it." How will you inherit it? By dwelling in it.] And unbound property is acquired only by meshichah ("drawing forth"), [it being written (Leviticus 25:14): "or acquire from the hand of your fellow." What may be transferred from hand to hand is acquired only by such transference.] Unbound property is acquired together with bound property, (which is acquired by) money, writ, or chazakah. [If he sold movable objects together with the land, when the buyer acquires the land by one of these three means of acquisition, those objects are acquired with it. This, on condition that the seller say to the buyer: "Acquire these together with the land." This is derived from (II Chronicles 21:3): "And their father gave them many gifts (consisting) of silver, and gold, and precious things together with fortified cities."] And unbound property links bound property to be subject to an oath. [Even though land is not subject to an oath — where movable objects and land are claimed, and he is obliged to swear vis-à-vis the first, the oath thereon links the land for a gilgul shevuah [a "rolled-on" oath]. Gilgul shevuah is derived from what is written in respect to sotah (a woman suspected of adultery), viz. (Numbers 5:22): "And the woman shall say: 'Amen, Amen'" — Amen (to the oath: "I have not become unclean") relative to this man (the suspected adulterer); Amen, relative to any other man; Amen, that I did not go astray when I was betrothed; Amen, that I did not go astray when I was married, awaiting yibum, or taken in yibum.]
+	Everything which is made money for something else [The gemara explains: Everything which is assessed as money for something else; everything which, if it is to be given as money for something else, must be assessed — that is, all chattel (metaltelin), aside from currency] — once the one appropriates it, the other is responsible for its exchange. [That is, once one of them pulls it (as an act of acquisition), the other is responsible for its exchange if it were lost or died, wherever it (what was thereby acquired) may be, even though he (the buyer) did not pull it. For by the seller's pulling the scarf or a (different) object, the purchased object is acquired by the buyer wherever it may be, even though the object whereby it is acquired is not worth a p'rutah, so long as it not be a coin or fruits, these not effecting such acquisition. And all things are acquired by (such) exchange (chalifin) — metaltelin, bondsmen, and land — with the exception of currency, which is not acquired by chalifin, one's mind-set being on the figure (impressed) in the currency and not on the substance itself; and the figure is susceptible of effacement. Therefore, if one took currency without weight or count and said: "This is chalifin for that field, or bondsman, or object," once the other (the seller) pulls it, he (the buyer) is responsible for its exchange. For the fact that it was not weighed or counted makes it manifest that there was no mind-set on the (imprinted) figure. And no means avails for the acquisition of currency which is not immediately at hand except agav, (acquisition of the currency) together with land.] How so? If an ox were exchanged for an ass, or an ass for an ox, once the first appropriates (either animal), the other is responsible for its exchange. The domain of the Temple (acquires with) money, and the domain of the laity, with chazakah. [If the Temple treasurer gives money for a beast, even (if the beast were) "in the end of the world," he acquires it; but the laity acquire only with chazakah, i.e., pulling. And if a lay person gave money for something, so long as he did not pull it, he does not acquire it, and the seller must return the money if he (the buyer) backs out, and he (the one who backs out) comes under (an imprecation, viz.:) "He who punished (…will punish him who does not keep his word.") But if the buyer pulled the object, even if he did not yet pay the stipulated amount, neither can back out. And if he neither gave the money nor pulled the object, but only reached an agreement with the seller to buy at a certain price — even if he said: "You are my witnesses," there is nothing (binding) in this, and he does not even come under an imprecation (if he backs out)]. One's "saying" to the Temple is like one's "giving" to the laity. [If one says: "This ox is a burnt-offering; this house is consecrated" — even if it were "in the end of the world," the Temple acquires it. But with the laity, there is no acquisition until he (the buyer) pulls the animal or performs an act of chazakah in the house.]
+	All the mitzvoth of the son upon the father [i.e., all the mitzvoth binding upon the father to perform for his son, six in number: to circumcise him, to redeem him (if he is a first-born), to teach him Torah, to teach him a trade, to find him a wife, to teach him to swim] — men are obligated [The father is obligated in these mitzvoth for his son] and women are exempt. [The mother is exempt.] And all the mitzvoth of the father upon his son [i.e., all the mitzvoth binding upon the son to perform for his father — fear and honor — fear: not sitting in his place, not contradicting him; honor: giving him food and drink, clothing him, covering him, leading him in and out] — both men and women [i.e., sons and daughters] are obligated. And all positive time-caused mitzvoth [i.e., brought about by time, e.g., shofar, succah, lulav, tzitzith] — men are obligated, and women, exempt. And all positive non-time-caused mitzvoth [e.g., mezuzah, (the building of) a railing, (returning) a lost object, sending away the mother-bird ] — both men and women are obligated. [These two generalizations are non-categorical, viz.: "We do not learn (the halachah) from generalizations, even where 'except' is stated." For matzoh on Pesach night, and rejoicing on festivals, and the convocation ("hakhel") on Succoth are all positive time-caused mitzvoth, and yet women are obligated. And Torah study, and procreation, and redemption of the first-born are positive non-time-caused mitzvoth, and yet women are exempt.] And all negative mitzvoth, whether time-caused or non-time caused, both men and women are obligated, except for "rounding off," and "destroying," and becoming unclean for the dead. [This last generalization is a categorical one, being derived from (Numbers 5:6): "A man or a woman, if they do of all the sins of man." Scripture hereby likened a man to a woman in respect to all the punishments of the Torah. ("except for 'rounding off' and 'destroying'":) viz. (Leviticus 19:27): "Do not round off the corners of your head, and do not destroy the corners of your beard." All who are subject to (the interdict of) destroying (the beard) are subject to rounding off; and all who are not subject to destroying are not subject to rounding off. And women, since they are not subject to destroying are not subject to rounding off. And whence do we derive that they are not subject to destroying? For it is written: "the corners of your beard," and not: "the corners of your beards" — your beard, and not the beard of your wife. ("and becoming unclean for the dead":) viz. (Ibid. 21:1): "Speak to the Cohanim, the sons of Aaron … For a dead body he shall not become unclean" — the sons of Aaron, and not the daughters of Aaron.]
+	The placing of the hands (upon the offering), and the liftings, and the presentations, and the fistfuls, and the smokings, and the pinchings, and the sprinklings, and the receivings obtain with men, but not with women [If she is the daughter of a Cohein, she does not place her hands, or lift, or present a meal-offering on the southwest corner (of the altar) as prescribed. And she does not take the fistful or smoke (the offering), and she does not pinch a bird (to slaughter it), and she does not receive the blood in the sprinkling bowl, and she does not sprinkle the blood], except for the meal-offering of a sotah and a Naziritess, which they lift [themselves, their meal-offerings requiring lifting by the owners].
+	Every mitzvah which is a function of the land obtains only in the land, and every mitzvah which is not a function of the land obtains both in the land and outside it. [Any mitzvah which is binding on one's body is called "not a function of the land"; and any mitzvah which is binding on the land is called "a function of the land"] except arlah (interdicted fruit of the first three years) [which obtains (even) outside the land — a halachah to Moses on Sinai] and kilayim (forbidden graftings). [And the admixtures of the vineyard (k'lai hakerem) are rabbinically interdicted outside Eretz Yisrael, and admixtures of seed (k'lai z'raim) are permitted to be sown outside Eretz Yisrael]. R. Eliezer says: Also chadash (new grain, before Pesach) [is Torah-interdicted outside the land, even though it is binding on the land, it being written (Leviticus 23:14): "in all of your dwellings" — wherever you dwell (even outside Eretz Yisrael)].
+	Whoever does one mitzvah [above and beyond his merits, so that his merits are more than his transgressions] is benefited, and his days are lengthened [in the world to come], and he inherits the land ["the land of life"]. And whoever does not do one mitzvah [If his transgressions are more than his merits, and he does not do one mitzvah to make himself half innocent-half guilty, but his transgressions remain more], he is not benefited, his days are not lengthened, and he does not inherit the land. Whoever devotes himself to Scripture, Mishnah, and proper conduct (derech eretz) will not quickly sin, viz. (Koheleth 4:12): "And whoever does not devote himself to Scripture, Mishnah, and derech eretz, [i.e., one who does not deal honestly with others] is "beyond the pale" [i.e., he does not contribute to the advancement of the world, his seat is a "seat of scoffers," and he is unfit to testify.]
+
+Chapter 2
+
+	A man betroths by himself and by his messenger. [First, by himself; then, by his messenger, his own doing it being preferred to his messenger's. For when he himself performs the mitzvah his reward is greater. We derive that a man's messenger is like himself from (Exodus 12:6): "And the entire assembly of the congregation of Israel shall slaughter it." Now do all of Israel slaughter it? From here it is derived that one's messenger is like himself.] A man betroths his daughter when she is a maiden (na'arah) [and, it goes without saying, when she is a minor (k'tanah). "Na'arah" is stated to teach proper conduct: that one is forbidden to betroth his daughter when she is a minor, until she is grown enough to say: "I desire (to wed) that man."] If one says to a woman: "Be betrothed to me for this date; be betrothed to me for this" — if one of them is worth a p'rutah, she is betrothed; if not, she is not betrothed. [For since he said: "Be betrothed; be betrothed," each (date) is (designated) for betrothal in itself. (If he said: "Be betrothed to me) for this and for this and for this" — if there is the worth of a p'rutah among all, she is betrothed; if not, she is not betrothed. ] If she ate them one by one, she is not betrothed, unless one of them were worth a p'rutah. [This "one of them" must be the last one. For if he said: "Be betrothed to me for this and for this and for this," and she ate them one by one, each one that she ate is a loan to her, and when she comes to the last, whereby the betrothal is consummated, if it is worth a p'rutah, she is betrothed with a loan and a p'rutah. And the ruling is that if one betroths with a loan and a p'rutah, the woman is intent upon the p'rutah, and she is betrothed. But if the last were not worth a p'rutah, even though the first were worth a p'rutah, at the consummation of the betrothal he betroths with a loan, and if one betroths with a loan, she is not betrothed.]
+	(If he said:) "Be betrothed to me for this cup of wine," and it were found to be of honey; of honey, and it were found to be of wine; with this dinar of silver, and it were found to be of gold; of gold, and it were found to be of silver; on condition that I am wealthy, and he were found to be poor; that I am poor, and he were found to be wealthy — she is not betrothed. [For some (women) prefer the one; and others, the other]. R. Shimon says: If he deceived her to her advantage, she is betrothed. [R. Shimon differs only in respect to monetary advantage; but with "pedigree advantage," such as: a Levite, and he were found to be a Cohein, he concedes that even if he deceived her (or she deceived him) to her advantage, she is not betrothed. For his higher pedigree is not necessarily desirable to her, in that it might prompt him to vanity. The halachah is not in accordance with R. Shimon.]
+	(If he said: "Be betrothed to me) on condition that I am a Cohein," and he were found to be a Levite; that I am a Levite, and he were found to be a Cohein; that I am a Nathin, and he were found to be a mamzer; that I am a mamzer, and he were found to be a Nathin; that I am a city-dweller, and he were found to be a village-dweller; that I am a village-dweller, and he were found to be a city-dweller; on condition that my house is near the bathhouse, and it were found to be far; that it is far, and it were found to be near; on condition that I have an "enlarging" daughter or bondswoman [i.e., one who plaits women's hair. Another interpretation: one who is very talkative, as in (Ezekiel 35:13): "And you have 'enlarged' upon Me with your mouths"], and he not have one; on condition that I not have one, and he have one; on condition that I have no sons, and he have; that I have, and he not have — in all of these instances, even if she said: "In my heart I intended to be betrothed to him in any event," she is not betrothed. [For "things of the heart are not things"]. And the same applies if she deceived him.
+	If one said to his messenger: "Go and betroth this and this woman for me in this and this place," and he went and betrothed her in a different place, she is not betrothed. (If he said to him:) "She is in this and this place," and he betrothed her in a different place, she is betrothed. [For he was merely pointing out the place and not making it a condition (of the betrothal).]
+	If one betrothed a woman on condition that she had no (outstanding) vows upon her, and she were found to have vows upon her, she is not betrothed. If he wed her without qualification, and she were found to have vows upon her, she goes out without a kethubah [for he can claim: "I do not want a vowing wife." But she does require a get because of doubt. For since he made no conditions (in his betrothal) it is possible that he acquiesced in a vowing woman, too.] (If he betrothed her) on condition that she had no blemishes, and she were found to have blemishes, she is not betrothed. If he wed her without qualification, and she were found to have blemishes, she goes out without a kethubah. All blemishes which are disqualifying in Cohanim [See Kethuvoth 75a] are disqualifying in women.
+	If one betrothed two women with the worth of a p'rutah or one woman with less than the worth of a p'rutah, even if he sent sivlonoth afterwards ["sivlonoth" are gifts customarily sent by the groom to his betrothed], she is not betrothed. [We do not say that he knew that the betrothal had not been consummated and that his intent was to consummate it with these sivlonoth], but [we say that] he sent it because of (what he thought to be bona fide) original betrothal. The same applies to a minor who betrothed [and sent sivlonoth when he came of age].
+	If one betrothed a woman and her daughter or a woman and her sister at the same time, they are not betrothed, [it being written (Leviticus 18:18): "And a woman together with her sister you shall not take to be rivals." If they become rivals to each other there is no "taking" even in one of them. The same applies to all of the other arayoth (illicit relations) punishable by kareth, in whom betrothal does not "take."] And it happened with five women, two of them sisters, that a man picked a basket of figs, which was theirs, and which was of shevi'ith, and said: "All of you are betrothed to me with this basket," and one of them accepted for all, and the sages ruled: "The sisters are not betrothed. [This Mishnah apprises us that if one betroths a woman with gezel (stolen property), even if it were hers, she is not betrothed. And we do not say that since she accepted it, she pardoned him — for it is stated: "which was theirs, and which was of shevi'ith," the implication being that since it was of shevi'ith, the fruit being ownerless (hefker), for that reason the women are betrothed, only the sisters not being betrothed. But if it were not of shevi'ith, since it was theirs, betrothal would not "take" in one of them. And it is only with gezel before the abnegation (ye'ush) of the owner that we say it is not betrothal. But if one betroths with gezel after ye'ush, the betrothal is valid. And we are also apprised that if one betroths a woman with the fruit of shevi'ith, she is betrothed, and we do not say that it is not his money to have rights in. But once he appropriates it, it is his money in every respect. And we are also apprised that one woman can become a messenger for another, even where she thereby becomes her rival. And even though (it is ruled that) in all testimony where one woman is permitted to testify for another, a rival is not permitted to testify for her — as far as being a messenger is concerned, once she has done what she was deputed to do, it is done. For here, with these betrothals, they become rivals through the one who accepted, and we learned: "The sisters are not betrothed" — but the strangers (i.e., non-kin) are betrothed. The Mishnah is understood by the gemara, in accordance with the halachah, thus: If one betrothed a woman and her daughter, or a woman and her sister, both at the same time, they are not betrothed. But (if he betrothed) one of woman and daughter, or one of woman and sister — as when he said to both: "One of you is betrothed to me," not specifying which one, and one of them accepted the betrothal for (herself and) her friend, or both at the same time, they are betrothed, and both require a get. And if he said: "The one of you who may be cohabited with is betrothed to me," they are not betrothed. For each one may be "the sister of his wife," so that neither may be cohabited with. And it also happened with five women, two of them sisters, that a man took a basket of figs and said: "Those of you who may be cohabited with are betrothed to me," and the sages ruled: "The sisters are not betrothed" — but the strangers, who may be cohabited with, are betrothed. But if he had said: "All of you are betrothed to me," none of them would be betrothed. For just as the sisters could not be betrothed, so the others.]
+	If one (a Cohein) betroths a woman with his portion [of what he divides with his fellow Cohanim], whether holy of holies or lower order offerings, she is not betrothed. [For Cohanim appropriate from "the table on High," and Scripture states (Numbers 18:9): "This shall be to you from the holy of holies, from the fire" — Just as fire is used for consumption, so these gifts are to be used only for consumption.] (If one betroths a woman) with ma'aser sheni, whether unwittingly or wittingly, she is not betrothed, [it being written in that regard (Leviticus 27:30): "It is the L-rd's" — it must remain so.] These are the words of R. Meir. R. Yehudah says: Unwittingly, he does not betroth her; wittingly, he does betroth her [with ma'aser sheni, since it becomes profane (as opposed to consecrated) by redemption; and he made it mundane by this betrothal. And R. Meir holds that this is not the mode of redemption.] And with hekdesh [Temple maintenance property], wittingly, he betroths [For, knowing that it is hekdesh, and wittingly using it for a mundane purpose, its sanctity is profaned]; and, unwittingly, he does not betroth. [For, not knowing that it is hekdesh, and not desiring that hekdesh be profaned through him, it is not profaned, and she is not betrothed.] These are the words of R. Meir. R. Yehudah says [the opposite]: Unwittingly, he betroths; wittingly, he does not betroth. [The halachah is in accordance with R. Meir in respect to ma'aser, and in accordance with R. Yehudah in respect to hekdesh.]
+	If one betroths a woman with arlah, k'lai hakerem, a stoned ox, eglah arufah (the heifer of the broken neck), the birds of a leper, the hair of a Nazirite, the first-born of an ass, meat in milk, and chullin (a non-consecrated animal) slaughtered in the azarah (the Temple court) — she is not betrothed. [For it is forbidden to derive benefit from all of these: arlah (Leviticus 19:23): "It shall not be eaten" — Both eating and the derivation of benefit are implied as forbidden. k'lai hakerem (Deuteronomy 22:9): "lest it be rejected" (pen tikdash) — "pen tukad esh" ("lest it be consigned to the flames"). a stoned ox (Exodus 21:28): "and its flesh shall not be eaten"). eglah arufah, "atonement" being stated in that regard, as it is stated of consecrated offerings, (from which benefit may not be derived), viz. (Deuteronomy 21:8): "And let them be granted atonement for the blood." the bird of a leper — As it was taught: "machshir" ("it predisposes") and "mechaper" ("it atones") were stated in respect to (what is done) within (the sanctuary) — the guilt-offering of the leper, which predisposes him for the eating of offerings, and his sin-offering, which atones, both being processed within — and "machshir" and "machaper" were stated in respect to (what is done) outside: "machshir" — the birds of the leper, which predispose him for entrance to the camp"; "mechaper" — the eglah arufah, in respect to which it is written: "And let them be granted atonement for the blood." And both are processed outside the Temple court. Just as with the "machshir" and "machaper" stated inside — the guilt-offering and the sin-offering of the leper — the machshir is equivalent to the mechaper, both being consecrated offerings, from which derivation of benefit is forbidden, so with the "machshir" and "mechaper" stated outside — the birds of the leper and the eglah arufah — the machshir is made equivalent to the mechaper, derivation of benefit to be forbidden. And from when is it permitted to derive benefit from the bird of the leper? From the time of slaughtering. And it is the slaughtered bird alone from which derivation of benefit is forbidden. (It is forbidden to derive benefit from) the hair of a Nazirite (Numbers 6:5): "He shall be holy; he shall let grow the locks of the hair of his head" — the growth of the hair of his head shall be holy. the first born of an ass (Numbers 13:13): "then you shall break its neck"; and it is stated in respect to the eglah arufah (Deuteronomy 21:4): "And they shall break the neck." Just as it is forbidden to derive benefit from an eglah arufah, so is it forbidden to derive benefit from the first-born of an ass. meat in milk: It is written three times: "Do not cook a kid in its mother's milk" — once, to interdict eating; once, to interdict the derivation of benefit; and once to interdict cooking. chullin slaughtered in the azarah (Deuteronomy 12:21): "When there is distant from you the place … you shall slaughter" — At a distance from the place (i.e., the Temple), you slaughter; but you do not slaughter in proximity to the place. I might think that he may not eat it, but that he might throw it to the dogs (i.e., derive benefit from it); it is, therefore, written (Exodus 22:30): "To the dog shall you throw it" — "it" (treifah) shall you throw to the dog; but you may not throw to the dog chullin that was slaughtered in the azarah.] If he sold them and betrothed her with their monies, she is betrothed. [For there is no (interdicted) thing that renders its monies as itself except idolatry and shevi'ith. idolatry (Deuteronomy 7:26): "lest you become rejected as it" — all that you cause to become of it (i.e., all that you take in exchange for it) are "as it." shevi'ith (Leviticus 25:12): "Holy shall it be" — it attaches itself to its monies as hekdesh (consecrated objects) — so that idolatry and shevi'ith are "two verses coming as one" (i.e., for the same teaching) and "We do not learn (the general principle) from two verses coming as one."]
+	If one betroths a woman with terumoth [terumah gedolah and terumath ma'aser], or with ma'aseroth [ma'aser rishon and ma'aser ani], or with (priestly) gifts [shoulder, cheeks, and maw], or with the waters of the [ashes] of the red heifer [They can be sold to those who are unclean, for (the exertion of) bringing or filling; but it is forbidden to take a fee for sprinkling or kiddush, i.e., placing the ashes in the water.], or with the ashes of the red heifer — she is betrothed. And even an Israelite. [This is what is intended: Even an Israelite to whom terumoth and (priestly) gifts fell from the house of his mother's father, a Cohein, which he (the Israelite) acquired, and which he can sell to Cohanim — if he betrothed a woman with them, she is betrothed. And even if terumah did not fall to him, but tevel, from which terumah had not yet been taken, since the one from whom he inherits it, a Cohein, was to have taken terumah, which would revert to him — this Israelite, too, who inherits it, separates the terumah, which, being his, he can sell to Cohanim. For gifts which were not yet taken are regarded as having been taken."]
+
+Chapter 3
+
+	If one said to his friend: "Go and betroth that woman to me," and he went and betrothed her to himself, she is betrothed. [The gemara explains: What is the intent of "and he went"? He went with deception. And this explains: "he said to his friend" rather than: "he said to his messenger" — to apprise us that even though he did not appoint him a messenger ab initio for this, but just told him: "Betroth that woman to me," if he betrothed her to himself, he is spoken of as having gone "with deception," and he is considered a deceiver.] Likewise, if one said to a woman: "You are betrothed to me after thirty days," and another came and betrothed her within the thirty days, she is betrothed to the second. [And he can wed her even within those thirty days]. If she were the daughter of a Cohein (betrothed) to an Israelite [If the one who was betrothed after thirty days were the daughter of a Cohein], she may eat terumah [all those thirty days. For she was not rendered unfit to eat of the terumah of her father's house. And if she were the daughter of an Israelite (betrothed) to a Cohein, she may not eat terumah, not yet being the wife of a Cohein.] (If one said to her: "You are betrothed to me) from now after thirty days," and another came and betrothed her within the thirty days, she is betrothed and not betrothed [and she requires a get from both.] If she were the daughter of an Israelite (betrothed) to a Cohein, or the daughter of a Cohein (betrothed) to an Israelite, she may not eat terumah.
+	If one said to a woman: "You are betrothed to me [with this p'rutah] on condition that I give you two hundred zuz, she is betrothed, and he gives it. [And when he gives it, she is betrothed retroactively. For if one says: "on condition," it is as if he says: "from now."] (If he said:) "from now until thirty days" — if he gave it to her within thirty days, she is betrothed; if not, she is not betrothed. "On condition that I have two hundred zuz," she is betrothed if he has it [i.e., if there are witnesses that he has it. And if it is not known whether he has it, she is betrothed on the possibility (that he does have it), it being possible that he has it and that he desires to do her wrong.] "On condition that I show you two hundred zuz," she is betrothed, and he shows it to her. And if he showed her on the table, [If he were a money-changer, and he showed her on the table money that was not his,] she is not betrothed.
+	(If one said: "You are betrothed to me") on condition that I own a beth-kur of soil [i.e., space for the sowing of a kur, thirty sa'ah], she is betrothed and he owns it [i.e., If there are witnesses that he owns it, she is betrothed of a certainty; and if it is not known whether he owns it, she is betrothed on the possibility (that he does own it). And we do not say: With money, which a man might hide, we suspect that he might have it and that he wants to do her wrong, but with land, we do not entertain this suspicion, for if he owned land it would be known.] "On condition that I have it in that place" — if he has it in that place, she is betrothed; if not, she is not betrothed. "On condition that I show you a beth-kur of soil," she is betrothed and he shows her. And if he showed her [land which is not his] in a field-plot, [even though he may have rented it or received it (in tenancy)], she is not betrothed.
+	R. Meir says: Any condition which is not like the condition of the sons of Gad and the sons of Reuven [i.e., a condition and its converse] is not a (valid) condition [and even if the condition is not fulfilled, the commitment stands], viz. (Numbers 32:29-30): "And Moses said to them: 'If the sons of Gad and the sons of Reuven pass over … And if they do not pass over armed, (then they shall have a holding with you in the land of Canaan'"). [And if he had not stated the converse, the gift would stand and they would inherit the land of Gilead even if they did not pass over. And though he said: "If they pass over with you," we do not assume that the converse is implied. We are, likewise, apprised hereby that the condition must precede the commitment, it not being written: "Give it to them if they pass over," from which we infer that if he had stated it thus, the condition would not have preempted the preceding commitment. And we are also apprised that the positive must be stated before the negative, it not being written: "If they do not pass over, do not give them, and if they pass over, give them."] R. Chanina b. Gamliel says: It had to be stated, for if it were not, the implication would be that they would not even inherit in the land of Canaan. [R. Chanina differs vis-à-vis the converse, holding that the statement itself implies the converse. As to Moses' stating the converse, this was necessary (in that particular instance). As to the halachah: If one says: "on condition," it is not necessary to state the converse, the positive before the negative, or the commitment before the condition, but the condition stands. And if he does not say: "on condition," he must state all of the above, and if he does not, the condition is void and the commitment stands. And it makes no difference whether it be a condition in the context of monetary law or in the context of divorce and betrothal — all are the same in this regard.]
+	If one betrothed a woman and said: "I thought she was the daughter of a Cohein, and she is the daughter of a Levite; the daughter of a Levite, and she is the daughter of a Cohein; poor, and she is rich; rich, and she is poor" — she is betrothed, for she did not deceive him. If one said to a woman: "You are betrothed to me after I become a proselyte," or: "after you become a proselyte"; "after I gain my freedom (from bondsmanship" or: "after you gain your freedom"; "after your husband dies" or: "after your sister (his wife) dies"; "after your yevamah gives you chalitzah" — she is not betrothed. Likewise, if one says to his friend: "If your wife gives birth to a girl, she is betrothed to me" — she is not betrothed. If his friend's wife were pregnant, and her fetus were recognizable, his words stand, and if she gives birth to a girl, she is betrothed. [Rambam writes that he should not live with her until he betroths her a second time. For "a man cannot bestow something which has not yet entered the world." They stated: "His words stand" only to impose a stringency upon her, that she be forbidden to wed others.]
+	If one said to a woman: "You are betrothed to me on condition that I speak in your behalf to the authorities," or: "on condition that I labor for you as a worker" [the work of one day. Not that he betroths her with the wage of working. For since it is ruled that (the wage for) hired labor is (reckoned) from the beginning (of the labor) until the end, it is found that when he finishes his labor, his wage is a loan to her, and if one betroths a woman with a loan, she is not betrothed. Rather, he betroths her now with a p'rutah on condition that he labor for her afterwards as a worker.] — if he spoke on her behalf to the authorities, or labored for her as a worker, she is betrothed. If not, she is not betrothed. "On condition that my father consent" — if his father consented, she is betrothed; if not, she is not betrothed. [The gemara explains ("that my father consent") as: "that my father not protest," with a period for such protest being stipulated, as when he says to her: "on condition that my father not protest within thirty days." Therefore, if his father consented, i.e., if thirty days passed without his protesting, she is betrothed. If he did not consent, i.e., if he protested within thirty days, she is not betrothed.] If the father died [within thirty days], she is betrothed, [for we say: "Who will protest?"] If the son died [within thirty days], the father is instructed to say that he does not consent, [so that she not fall for yibum.]
+	(If one said:) "I betrothed my daughter, but I do not remember to whom I betrothed her," and someone came and said: "I betrothed her," he is believed [to wed her. For he would not have the audacity to say before the father, who accepted the betrothal, "It was I," if it were not true; he would fear to be refuted.] If one said: "I betrothed her," and another: "I betrothed her," they both give her a get; and if they wish, one gives her a get, and the other weds her.
+	(If one said:) "I betrothed my daughter," (or:) "I betrothed her and divorced her [i.e., I accepted her get] when she was a minor," and she is a minor [now, when he says this about her], he is believed [to disqualify her from (marriage to) the priesthood. For a father is believed in respect to his daughter as long as she is a minor, it being written (Deuteronomy 22:16): "I gave my daughter to this man" (lit., "to (a) man, this"). "to (a) man" forbids her to all men, for we do not know to whom. When he then says: "this," he permits her to him.] (If he said:) "I betrothed her and divorced her when she was a minor," and she is now of age [i.e., If he said this after she came of age, not having said it when she was a minor], he is not believed. (If he said:) "She was taken captive, and I redeemed her," whether she is a minor or of age, he is not believed [to disqualify her from (marriage to) the priesthood. For the Torah granted credence to the father only in respect to marriage, but not in respect to captivity.] If one said before his death: "I have children" [and my wife does not require yibum], he is believed. (If he said:) "I have brothers" [and my wife requires yibum (his wife, until then, having been assumed not to require it)], he is not believed. If one betrothed his daughter without specifying (which daughter he intended), the bogroth (those at the age of majority) are not included. [For they are not under their father's jurisdiction to be betrothed by him. And even if the bogereth made him a messenger to accept her betrothal, we say that a man does not forsake a mitzvah which is incumbent upon him to perform a mitzvah which is not incumbent upon him. But his minor and maiden daughters all require a get on the possibility (of having been betrothed), for we do not know which one of them he betrothed.]
+	If one had two sets of daughters from two wives, and he said: "I betrothed my big daughter, and I do not know whether it was the oldest of the elder or the oldest of the younger, or the youngest of the elder, who is older than the oldest of the younger" — they are all forbidden, except the youngest of the younger. These are the words of R. Meir. R. Yossi says: They are all permitted, except the eldest of the older. (If he said:) "I betrothed my little daughter, and I do not know whether it was the youngest of the younger or the youngest of the elder, or the oldest of the younger, who is younger than the youngest of the elder" — they are all forbidden, except the oldest of the elder. These are the words of R. Meir. R. Yossi says: "They are all permitted, except the youngest of the younger. [The tanna must apprise us of the difference between R. Meir and R. Yossi (both) in respect to "I betrothed my big daughter" and "I betrothed my little daughter." For if we were taught only the former, we might think that it is only in this regard that R. Meir says what he does. For since there is a younger daughter he calls this one "big," for it is prestigious to a man to call his daughter "big," even though she is young, so long as there is another younger than she. But with "my little daughter," perhaps he would concur with R. Yossi that if he could call her "big," he would not call her "little." And if we were taught only the latter ("I betrothed my little daughter"), we might think that it is only in this regard that R. Yossi says what he does, but in the other instance ("I betrothed my big daughter"), perhaps he would concur with R. Meir. Therefore, we must be apprised of both. The halachah is in accordance with R. Yossi in both instances.]
+	If one says to a woman: "I betrothed you," and she says: "You did not betroth me," he is forbidden to (marry) her kin, and she is permitted to marry his kin. If she says: "You betrothed me," and he says: "I did not betroth you," he is permitted to marry her kin, and she is forbidden to marry his kin. [We must be apprised of both "If he says: "I betrothed you," and: "If she says: You betrothed me." For if we were taught only the former, we might think that it is only right that she not be forbidden to his kin, for he might be lying. For it does not matter to a man if he forbids himself gratuitously to her kin, so that he might lie and say: "I betrothed you," even if he had not done so. But she, who, if she says; "You betrothed me," forbids herself to all men — perhaps if she were not certain, she would not say it — so that he, too, should be forbidden to her kin, even if he gave her a get. We are, therefore, apprised that this is not so.] (If he says:) "I betrothed you," and she says: "You betrothed only my daughter," he is forbidden to the kin of the older (i.e., the mother) and the older is permitted to his kin. He is permitted to the kin of the younger, and the younger is permitted to his kin. [For we might think that since the father is granted credibility by the Torah vis-à-vis his daughter, she is granted credibility by rabbinical ordinance; we are therefore, apprised otherwise.]
+	(If he says:) "I betrothed your daughter," and she says: "You betrothed only me," he is forbidden to the kin of the younger, and the younger is permitted to his kin; he is permitted to the kin of the older and the older is forbidden to his kin. [Since we are apprised of the above instances, we are apprised of this, too, even though it is superfluous. And in all of the instances where she says: "You betrothed me," we ask him to give her a get to permit her (to marry). And if he gave a get of himself, we compel him to give her a kethubah.]
+	Wherever there is betrothal and no transgression [i.e., where betrothal "takes" and there is no transgression in the marriage], the child follows (the lineage of) the male. [This rule is non-categorical; for in the instance of a proselyte who marries a mamzereth, there is betrothal and no transgression, for the congregation of proselytes is not called a "congregation" (of the L-rd) viz. Deuteronomy 23:3 - "A mamzer may not come into the congregation of the L-rd", in spite of which the child does not follow the lineage of the male, the child being a mamzer, whether a proselyte married a mamzereth or a mamzer married a proselyte.] Which is that? [i.e., an instance in which the child follows the lineage of the father]? The daughter of a Cohein, a Levite, and an Israelite married to a Cohein, a Levite, and an Israelite, (the child bearing the father's designation). And wherever there is betrothal and transgression, the child follows the blemished one. Which is that? A widow married to a high-priest; a divorcée or a chalutzah married to a regular priest (in which instance the child is a challal, banned to the priesthood), a mamzereth and a Nethinah married to an Israelite; the daughter of an Israelite married to a mamzer or a Nathin. And wherever her betrothal does not "take" with him, but it does take with others, the child is a mamzer. Which is that? One who lies with any of the [kareth-interdicted] arayoth of the Torah. [In Yevamoth (49a) This is derived from (Deuteronomy 23:1): "A man shall not take his father's wife," followed by (3): "A mamzer shall not come into the congregation of the L-rd." And it ("his father's wife") is understood to be a woman awaiting yibum with his father, i.e., the wife of his father's brother, who is kareth-interdicted to him.] And wherever her betrothal takes neither with him nor with others, the child is as she is. Which is that? The child of a bondswoman and a gentile woman. [In respect to a bondswoman it is written (Exodus 21:4): "The woman and her children shall belong to her master." And, in respect to a gentile woman it is written (Deuteronomy 7:4): "For he will turn your son away from Me." The fact that "For she will turn" is not written indicates the meaning to be: Do not give your daughter to his son, for he, your daughter's husband, will turn your son, which your daughter will bear to him, away from Me. But it ("For he will turn") does not refer to "Do not take his daughter for your son," for the son of a gentile woman is not called "your son," but "her son."]
+	R. Tarfon says: Mamzerim can cleanse themselves. How so? If a mamzer weds a bondswoman, the child is a bondsman. If he (his father) frees him, the son is a freed-man, (who may marry an Israelite). [Even ab initio a mamzer may marry a bondswoman to cleanse his children.] R. Eliezer says: He (the son) is a mamzer-bondsman. [the halachah is in accordance with R. Tarfon. And R. Tarfon concedes that if a bondsman marries a mamzereth, the child is a mamzer, for a bondsman has no pedigree.]
+
+Chapter 4
+
+	Ten degrees of pedigree went up from Bavel to Eretz Yisrael [Ezra separated all the p'sulin (those of defective pedigree) who were in Bavel, and brought them up with him, so that they not become intermixed with the pedigreed, no beth-din having been left in Bavel (to rule on such matters)]: Cohanim, Levites, Israelites, challalim [Cohanim born of those unfit for the priesthood, such as a widow to a high-priest, or a divorcée, a challalah, and a zonah to a regular priest], freed-men [freed bondsmen], mamzerim, Nethinim [Giveonites, who circumcised themselves in the days of Joshua and were forbidden to enter the congregation], shetukim and asufim [to be explained below]. Cohanim, Levites, and Israelites are permitted to intermarry. Levites, Israelites, proselytes, and freed-men are permitted to intermarry. Proselytes, freed-men, mamzerim, Nethinim, shetukim, and asufim — all are permitted to intermarry. [For the congregation of proselytes is not called a "congregation," and mamzerim were not exhorted against entering the congregation of proselytes. But Levites and Israelites may not marry mamzerim. And shetukim and asufim are possibly mamzerim and are permitted to intermarry with confirmed mamzerim. For we say that it is a confirmed "congregation" that he (the mamzer) may not enter, but not a possible one.]
+	Who is a "shetuki"? Whoever knows his mother, but not his father. [He calls his father, and his mother "silences him" (mashtikah otho)]. (Who is) an "asufi"? Whoever is gathered up (ne'esaf) from the marketplace, and knows neither his father nor his mother. Abba Shaul would call a shetuki a "beduki." [We "examine" (bodkin) his mother. If his mother says that she cohabited with one who was kasher, the child is kasher. The halachah is in accordance with Abba Shaul.]
+	All who are forbidden to enter the congregation are permitted to intermarry with each other. [Even though it was already taught that mamzerim, Nethinim, etc. are permitted to intermarry, we are being apprised here that one such as a Moavite or Ammonite proselyte may marry a mamzer, a shetuki, or an asufi. R. Yehudah forbids. [The gemara explains: Even R. Yehudah, who forbids a mamzereth to a proselyte, forbids it only to a proselyte from other gentile nations, who are permitted to enter the congregation (R. Yehudah holding that the congregation of proselytes is called a "congregation"), but he concedes that a Moavite or Ammonite proselyte, who is forbidden to enter the congregation, is permitted to marry a mamzereth.] R. Eliezer says: A confirmed one with a confirmed one [such as a mamzer with a Nathin] is permitted. A confirmed one with a doubtful one [a mamzer or a Nathin with a shetuki or an asufi] and a doubtful one with a doubtful one [a male shetuki with a female shetuki, or a male asufi with a female asufi, or an asufi with a shetuki] are forbidden [even though both are doubtful; for one might be kasher and the other, pasul. The halachah is in accordance with R. Eliezer.] These are the doubtful ones: shetuki, asufi, and Cuthi. [Cuthites are "doubtful," because they are not versed in the laws of gittin and betrothal. And today they are considered confirmed gentiles in all respects.]
+	If one (a Cohein) wishes to marry the daughter of a Cohein, he must examine her lineage four mothers back, [two on the father's side, two on the mother's], who are eight; [four on the father's side, four on the mother's], viz.: her mother, her mother's mother, her mother's father's mother, the mother [of her mother's father's mother]; her father's mother, her father's mother's mother, her father's father's mother, the mother [of her father's father's mother]. They are examined for possible p'sul (unfitness)]. [If a Cohein wishes to marry] the daughter of a Levite or an Israelite, one is added [i.e., one mother in each set, viz.: her mother, her mother's mother, her mother's mother's mother — and so with all. The reason the mothers are examined for p'sul and not the fathers, (e.g., her father or her father's father) is that men tend to revile each other with (imprecations of) tainted pedigree in quarreling, so that if there were a p'sul in one of the fathers it would have become known. But women revile each other not with tainted pedigree but with z'nuth (accusations of harlotry), so that if one of them were thus tainted, it would not have become known (in their quarreling). And this requirement of examination is stated only in regard to a family which has come under suspicion, but in the absence of such suspicion, no examination is necessary, for all families are in the status of kashruth. And it is only the man who must conduct this examination when he wishes to marry a woman from a family that has come under suspicion. But the daughter of a Cohein need not examine the (lineage of the) man she wishes to marry, for women who are kasher were not exhorted against marrying men who are pasul — so that the daughter of a Cohein (and, it goes without saying, the daughter of a Levite or an Israelite) may ab initio marry a proselyte or a challal.]
+	One does not examine from the altar and above [i.e., if he began to examine the mothers and found that her father's father served at the altar, he need not examine her father's father's mother. For since her son served at the altar, of a certainty he was pedigreed]; and not from the (Levite's) podium and above [if he found that he sang upon the podium], and not from the Sanhedrin and above. [Specifically, the Sanhedrin in Jerusalem — even one who adjudicated monetary law alone. For they would appoint only a pedigreed Cohen, Levite, or Israelite to the Sanhedrin in Jerusalem, viz. (Numbers 11:16): "And let them stand there with you (Moses)" — with those who are similar to you in pedigree and wisdom.] And all whose fathers were known to be community officers or charity collectors may wed into the priesthood and need not be examined. [Since they contended with those people from whom they would exact pledges for charity, even on the eve of Sabbath, if their pedigree were tainted, it would be known. R. Yossi says: Also one who was signed as a witness in the sanhedraoth of [the city] Yeshanah [near] Sepphoris. R. Chanina b. Antignos says: Also one who was recorded in the king's list of officers [in the monthly division, to go out to the Davidic wars — such and such family in such and such month. Only the pedigreed would go out to these wars, hoping for Divine assistance in their merit and in the merits of their fathers.]
+	The daughter of a male challal is unfit for (marriage to) the priesthood forever [i.e., the daughter of his son or the daughter of the son of his son until the end of all the generations. But the daughter of his daughter from an Israelite is kasher to the priesthood. For the daughter of a challalah herself from an Israelite is kasher to the priesthood.] If an Israelite married a challalah, his daughter is kasher to the priesthood. If a challal married the daughter of an Israelite, his daughter is unfit for the priesthood. R. Yehudah says: The daughter of a male proselyte [even from the daughter of an Israelite] is [unfit for the priesthood] like the daughter of a male challal.
+	R. Eliezer b. Yaakov says: If an Israelite married a proselytess, his daughter is kasher to the priesthood, and if a proselyte married the daughter of an Israelite, his daughter is kasher to the priesthood. But if a proselyte married a proselytess, his daughter is unfit for the priesthood, both a proselyte and freed bondsmen, even until ten generations — until his mother be an Israelite. R. Yossi says: Even the daughter of a proselyte who married a proselytess is kasher to the priesthood. [The gemara concludes that if one comes to be advised he is taught as per R. Eliezer b. Yaakov, that a Cohein should not marry the daughter of a proselyte and a proselytess; but if he did marry her, the halachah is in accordance with R. Yossi, and she is not taken from him, and his children from her are kasher.]
+	If one says: "This son of mine is a mamzer," he is not believed. [For he is kin to him, and thus not believed to testify.] And even if both of them [husband and wife] say about a fetus in her womb that it is a mamzer, they are not believed. [Not only when the father alone testifies that he is a mamzer is he not believed, not being certain, but even when his mother, who is certain, testifies, she is not believed, even not concerning a fetus in her womb, who was never in a status of kashruth.] R. Yehudah says: They are believed. [The rationale of R. Yehudah: It is written (Deuteronomy 21:17): "But the first-born … shall he (the father) recognize" — he shall cause him to be recognized by others, whence it is derived that the father is believed to render his son pasul (unfit), and the mother is not believed to do so. And it is only concerning his son that he is believed, but not concerning the son of his son. If his son had sons, he is not permitted to render them pasul. The halachah is in accordance with R. Yehudah.]
+	If a man authorized a messenger to betroth his daughter and he (the father himself) went and betrothed her — if his (betrothal) came first, his betrothal stands; and if his messenger's (betrothal) came first, his (the messenger's) betrothal stands. And if it is not known (which preceded), both give a get. And if they wish, one gives a get and the other weds her. Likewise, if a woman authorized her messenger to betroth her, and she went and betrothed herself — if her (betrothal) came first, her betrothal stands; and if her messenger's (betrothal) came first, his betrothal stands. And if it is not known (which preceded), both give her a get. And if they wish, one gives her a get and the other weds her. [The tanna must apprise us of both the father's authorizing a messenger to betroth his daughter, and a woman's authorizing a messenger to betroth herself. For if he apprised us only of the father, we might think that since he knows pedigree, when he found a pedigreed man and betrothed her to him, he (thereby) voided the messenger; but that the woman, not knowing pedigree, though she betrothed herself, did not rely entirely on her betrothal and did not void the messenger, thinking that he might find a man more pedigreed than the one she found. And if we were apprised only of her, we might think that since a woman is particular in choosing a husband, when she betrothed herself she voided the messenger, but that the father, not being that particular about whom his daughter married, did not void the messenger, and betrothed her himself only on the chance that the messenger might not find anyone. We must, therefore, be apprised of both instances.]
+	If a man and his wife went abroad, and he returned with his wife and her children, and he said that this was the woman who went abroad with him and that these are her children, he need not bring proof [of pedigree] neither for the woman, [for he had already looked into her pedigree when he married her], nor for her children [small children, who "cling" to their mother]. If he said: "She died, and these are her children," he brings proof for the children, and he need not bring proof for the woman.
+	(If he said:) "I married a woman abroad, and this is she, and these are her children," he brings proof for the woman, and he need not bring proof for the children. (If he said:) "She died, and these are her children," he must bring proof for the woman and for the children.
+	A man may not be alone with two women [For women are weak-willed, and the two together might succumb to enticement], but one woman may be alone with two men, [for one man would be ashamed in the presence of the other. The halachah: One woman may not be alone with two men, and, it goes without saying, that one man may not be alone with two women, unless the two were rivals (tzaroth) or yevamoth, or a woman and her husband's daughter, or a woman and her mother-in-law (or a woman with a young girl who knows what cohabitation means and does not surrender herself to it), for these hate and fear one another. Likewise, she fears a young girl, lest she see and tell. And stripes are administered for being alone with a single woman and for being alone with arayoth, except with a married woman, stripes not being administered in that instance, so as not to bring her children into disrepute. And it is permitted to be alone with an animal or with (another) male, for Israel are not suspect of homosexuality or zooerasty.] R. Shimon says: A man, too, may be alone with two women when his wife is with him, and he may sleep (alone) with them in an inn, for his wife guards him. A man may be alone with his mother and with his daughter, and he may sleep with them in flesh contact. And if they are grown [the daughter being twelve years and one day old, and the boy, thirteen years and one day], she sleeps in her garment and he sleeps in his. [And if she is ashamed to stand before him naked, even if she is younger, she sleeps in her garment and he in his.]
+	A bachelor should not accustom himself to teaching young children, [for their mothers bring them to him to school ], nor should a woman do so. R. Eliezer says: Also one who does not have a wife. [Even if he is not single, but has a wife who is not with him, he should not accustom himself to teach young children. The halachah is not in accordance with R. Eliezer. ]
+	R. Yehudah says: A bachelor should not be a shepherd, and two bachelors should not sleep under one cover; and the sages permit it. [The halachah is in accordance with the sages, Israel not being suspect of homosexuality]. All whose trade is with women, [who have need of him], should not be alone with them, [even with many of them; for being familiar with him, they are likely to come to "cover up" for him (whereas with respect to men in general, we learned that one man may not be alone with two women, but he may be alone with three or four.) And Rambam explains that we do not permit him to be alone with women (even) for his subsistence, since his livelihood depends upon them.] R. Meir says: Let one always teach his son a clean, easy trade, and pray to Him who is the source of wealth and possessions. For there is no trade where there is not poverty and wealth. For poverty and wealth proceed not from one's trade but from one's merit. R. Shimon b. Elazar says: Did you ever see an animal or a bird with a trade? And yet they are fed without tribulation. Now they were created only to serve me, and I was created to serve my Creator. Does it not follow, then, that I should be fed without tribulation! But (it is otherwise only because) I have sullied my deeds and undermined my sustenance. Abba Guryan of Tzadyan said in the name of Abba Guria: Let one not teach his son to be an ass driver, a camel driver, a potter, a sailor, or a shop-keeper, for they are robbers' trades. [When they are on the road, they take wood and fruit from the vineyards. In addition, they are hired out by men, and they break their agreements. (a shepherd:) He grazes his animals in fields belonging to others. (a shop-keeper): He is "conversant" in cheating, in putting wine into water and chaff into grain. But one must teach his son a clean trade.] R. Yehudah says in his name: Most of the ass drivers are wicked. Most of the camel drivers are "kosher." Most of the sailors are "chassidim." The best of the doctors — to Gehinnom! The most "kosher" of the slaughterers — the partner of Amalek! R. Nehorai says: I leave (off from teaching) all the trades in the world, and I teach my son only Torah. For one eats of its reward in this world, with the principal left for the world to come. But with all the other trades it is not so. For when one becomes sick, or old, or beset with affliction, and he cannot engage in his trade, he dies of hunger. But with Torah, it is not so. For it protects him from all evil in his youth and gives him expectation and hope in his old age. In his youth — (Isaiah 40:31): "The hopers in the L-rd shall renew strength." In his old age — (Psalms 92:15): "They shall flourish again in old age." And thus do we find with our father Abraham, may peace be upon him, viz. (Genesis 24:1): "And Abraham was old … and the L-rd blessed Abraham with everything." We find that our father Abraham fulfilled the entire Torah before it was given, viz. (Genesis 26:5): "Because Abraham hearkened to My voice and heeded My charge, My statutes, and My laws."
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+Mishnah Kiddushin
+משנה קידושין
+William Davidson Edition - English
+https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1
+
+Mishnah Kiddushin
+
+
+
+Chapter 1
+
+<b>A woman is acquired</b> by, i.e., becomes betrothed to, a man to be his wife <b>in three ways, and she acquires herself,</b> i.e., she terminates her marriage, <b>in two ways.</b> The mishna elaborates: <b>She is acquired through money, through a document, and through sexual intercourse.</b> With regard to a betrothal <b>through money,</b> there is a dispute between <i>tanna’im</i>: <b>Beit Shammai say</b> that she can be acquired <b>with one dinar or with</b> anything that is <b>worth one dinar. And Beit Hillel say:</b> She can be acquired <b>with one <i>peruta</i>,</b> a small copper coin, <b>or with</b> anything that is <b>worth one <i>peruta</i>.</b> The mishna further clarifies: <b>And how much is</b> the value of <b>one <i>peruta</i>,</b> by the fixed value of silver? The mishna explains that it is <b>one-eighth of the Italian <i>issar</i>,</b> which is a small silver coin. <b>And</b> a woman <b>acquires herself through a bill of divorce or through the death of the husband. A woman whose husband, who had a brother, died childless [<i>yevama</i></b>], can be <b>acquired</b> by the deceased husband’s brother, the <i>yavam</i>, only <b>through intercourse. And she acquires herself,</b> i.e., she is released from her levirate bond, <b>through <i>ḥalitza</i> or through the death of the <i>yavam</i>.</b>
+<b>A Hebrew slave</b> can be <b>acquired</b> by his master <b>through money or through a document, and</b> he can <b>acquire himself,</b> i.e., he is emancipated, <b>through years,</b> i.e., when he completes his six years of labor, <b>or through the</b> advent of the <b>Jubilee</b> Year, <b>or through the deduction of money.</b> The slave can redeem himself during the six years by paying for his remaining years of slavery. <b>A Hebrew maidservant</b> has one mode of emancipation <b>more than him, as she acquires herself through signs</b> indicating puberty. A slave <b>who is pierced</b> after serving six years is <b>acquired</b> as a slave for a longer period <b>through piercing</b> his ear with an awl, <b>and</b> he <b>acquires himself through the</b> advent of the <b>Jubilee</b> Year <b>or through</b> the <b>death of the master.</b>
+<b>A Canaanite slave is acquired by</b> means of <b>money, by</b> means of <b>a document, or by</b> means of the master <b>taking possession</b> of him. <b>And he can acquire himself,</b> i.e., his freedom, <b>by</b> means of <b>money</b> given <b>by others,</b> i.e., other people can give money to his master, <b>and by</b> means of <b>a bill</b> of manumission if he accepts it <b>by himself.</b> This is <b>the statement of Rabbi Meir. And the Rabbis say:</b> The slave can be freed <b>by</b> means of <b>money</b> given <b>by himself, and by</b> means of <b>a bill</b> of manumission if it is accepted <b>by others, provided that the money</b> he gives <b>belongs to others,</b> not to him. This is because the slave cannot possess property, as anything owned by a slave is considered his master’s.
+<b>A large domesticated animal is acquired by passing,</b> when its current owner transfers it to a buyer by giving him the reins or the bit. <b>And a small</b> domesticated animal is acquired <b>by lifting.</b> This is <b>the statement of Rabbi Meir and Rabbi Eliezer. And the Rabbis say: A small domesticated animal can be acquired by pulling</b> also, and there is no need to lift it.
+<b>Property that serves as a guarantee,</b> i.e., land or other items that are fixed in the earth, <b>can be acquired by</b> means of giving <b>money, by</b> means of giving <b>a document, or by</b> means of taking <b>possession</b> of it. Property <b>that does not serve as a guarantee,</b> i.e., movable property, <b>can be acquired only by pulling. Property that does not serve as a guarantee can be acquired</b> along <b>with property that serves as a guarantee by</b> means of giving <b>money, by</b> means of giving <b>a document, or by</b> means of taking <b>possession</b> of them. The movable property is transferred to the buyer’s possession when it is purchased together with the land, by means of an act of acquisition performed on the land. Generally, one is not obligated to take an oath concerning the denial of a claim with regard to land. The mishna continues: <b>And</b> in a legal dispute involving both land and movable property, if the defendant makes a partial admission of the claim with regard to the movable property, thereby rendering himself obligated to take an oath denying any responsibility for the remaining property, the movable property <b>binds the property that serves as a guarantee,</b> i.e., the land, so that he is forced <b>to take an oath concerning</b> the land as well, despite the fact that one is generally not obligated to take an oath for a claim involving land.
+The mishna discusses a transaction involving the barter of two items. With regard to <b>all</b> items <b>used as monetary</b> value <b>for another</b> item, i.e., instead of a buyer paying money to the seller, they exchange items of value with each other, <b>once one</b> party in the transaction <b>acquires</b> the item he is receiving, <b>this</b> party <b>is obligated</b> with regard to the item being <b>exchanged for it.</b> Therefore, if it is destroyed or lost, he incurs the loss. <b>How so?</b> If <b>one exchanges an ox for a cow, or a donkey for an ox, once this</b> party <b>acquires</b> the animal that he is receiving, this party <b>is obligated</b> with regard to the item being <b>exchanged for it.</b> <b>The authority of the Temple</b> treasury effects acquisition <b>by</b> means of <b>money</b> to the seller. <b>And the authority,</b> i.e., the mode of acquisition, <b>of a commoner</b> [<b><i>hedyot</i></b>] <b>is by possession.</b> Furthermore, <b>one’s declaration to the Most High,</b> i.e., when one consecrates an item through speech, <b>is equivalent to transferring</b> an item <b>to a common person,</b> and the item is acquired by the Temple treasury through his mere speech.
+With regard to <b>all mitzvot of a son with regard to</b> his <b>father, men are obligated</b> to perform them <b>and women are exempt. And</b> with regard to <b>all mitzvot of a father with regard to his son, both men and women are obligated</b> to perform them. The mishna notes an additional difference between the obligations of men and women in the performance of mitzvot: With regard to <b>all positive, time-bound mitzvot,</b> i.e., those which must be performed at specific times, <b>men are obligated</b> to perform them <b>and women are exempt. And</b> with regard to <b>all positive mitzvot that are not time bound, both men and women are obligated</b> to perform them. <b>And</b> with regard to <b>all prohibitions, whether</b> they are <b>time-bound</b> or <b>whether</b> they are <b>not time-bound, both men and women are obligated</b> to observe them, <b>except for</b> the prohibitions of: <b>Do not round</b> the corners of your head, <b>and: Do not destroy</b> the corners of your beard, which are derived from the verse: “You shall not round the corners of your head and you shall not destroy the corners of your beard” (Leviticus 19:27), <b>and</b> a prohibition that concerns only priests: <b>Do not contract ritual impurity from a corpse</b> (see Leviticus 21:1). These mitzvot apply only to men, not women, despite the fact that they are prohibitions.
+With regard to <b>the placing</b> of <b>hands</b> on the head of an offering, <b>and the waving</b> of certain offerings, <b>and the bringing near</b> of meal-offerings to the corner of the altar, <b>and the removal of a handful</b> from meal-offerings, <b>and the burning</b> of sacrificial parts on the altar, <b>and the pinching</b> of bird-offerings, <b>and the collecting</b> of blood of offerings in a vessel, <b>and the sprinkling</b> of blood, these <b>apply to men and not to women.</b> All these mitzvot apply specifically to men and not to women, <b>except for the meal-offering of a <i>sota</i>, and</b> the meal-offering of <b>a nazirite woman, which</b> these women <b>wave.</b>
+<b>Any mitzva that is dependent on the land [<i>aretz</i>] applies only in Eretz</b> Yisrael, <b>and</b> any mitzva <b>that is not dependent on the land applies both in Eretz</b> Yisrael <b>and outside of Eretz</b> Yisrael. This is <b>apart from</b> the mitzvot of <b><i>orla</i> and diverse kinds,</b> which apply even outside of Eretz Yisrael. <b>Rabbi Eliezer says:</b> This is the <i>halakha</i> <b>even</b> with regard to the prohibition to eat from the <b>new crop</b> before the <i>omer</i> offering has been brought on the sixteenth of Nisan.
+<b>Anyone who performs one mitzva has goodness bestowed upon him, his life is lengthened, and he inherits the land,</b> i.e., life in the World-to-Come. <b>And anyone who does not perform one mitzva does not have goodness bestowed upon him, his life is not lengthened, and he does not inherit the land</b> of the World-to-Come. <b>Anyone who is engaged in</b> the study of <b>Bible, and in</b> the study of <b>Mishna, and in</b> the <b>desired mode of behavior,</b> i.e., he performs labor and generally acts in an appropriate manner, <b>will not be quick to sin, as it is stated: “And a threefold cord is not quickly broken”</b> (Ecclesiastes 4:12). One who is involved in all three of these activities will not sin easily. <b>And anyone who does not engage in</b> the study of <b>Bible, nor</b> the study of <b>Mishna, nor</b> the <b>desired mode of behavior, is not part of society,</b> i.e., he is not considered a civilized person at all.
+
+Chapter 2
+
+<b>A man can betroth</b> a woman <b>by himself or by</b> means of <b>his agent.</b> Similarly, <b>a woman can become betrothed by herself or by</b> means of <b>her agent. A man can betroth his daughter</b> to a man <b>when she is a young woman,</b> either <b>by himself or by</b> means of <b>his agent.</b> In the case of <b>one who says to a woman: Be betrothed to me with this date,</b> and adds: <b>Be betrothed to me with that</b> one, then <b>if one of</b> the dates <b>is worth one <i>peruta</i> she is betrothed, but if not, she is not betrothed,</b> since he mentioned betrothal in connection with each date. But if he said: Be betrothed to me <b>with this</b> one, <b>and with this</b> one, <b>and with this</b> one, then even <b>if all of them</b> together <b>are worth one <i>peruta</i> she is betrothed, but if not, she is not betrothed.</b> If he gave her dates with the intention of betrothing her with them, and <b>she was eating</b> them <b>one by one</b> as she received them, <b>she is not betrothed unless one of them is worth one <i>peruta</i>.</b>
+If a man said to a woman: <b>Be betrothed to me with this cup of wine, and it was found</b> to be a cup <b>of honey;</b> or if he said: With this cup <b>of honey, and it was found</b> to be a cup <b>of wine;</b> or if he said: <b>With this dinar</b> made <b>of silver, and it was found</b> to be made <b>of gold;</b> or if he said: With this dinar made <b>of gold, and it was found</b> to be made <b>of silver;</b> or if he said: <b>On the condition that I am wealthy, and he was found</b> to be <b>poor;</b> or if he said: On the condition that I am <b>poor, and he was found</b> to be <b>wealthy, she is not betrothed</b> in any of these cases. <b>Rabbi Shimon says: If he misled her to</b> her <b>advantage</b> by giving her something better than what he stated, or if his status was greater than he claimed, she is <b>betrothed.</b>
+If one said to a woman: Be betrothed to me <b>on the condition that I am a priest, and he was found</b> to be <b>a Levite;</b> or if he said: <b>A Levite, and he was found</b> to be <b>a priest;</b> or if he said: Be betrothed to me on the condition that I am <b>a Gibeonite,</b> a people prohibited by rabbinic law from marrying into the congregation, i.e., from marrying a Jew of fit lineage, <b>and he was found</b> to be <b>a <i>mamzer</i>,</b> who is prohibited by Torah law to marry into the congregation; or he said: <b>A <i>mamzer</i>, and he was found</b> to be <b>a Gibeonite;</b> or if he said: Be betrothed to me on the condition that I am <b>a resident of</b> a small <b>town, and he was found</b> to be <b>a resident of</b> a large <b>city;</b> or he said: <b>A resident of a city, and he was found</b> to be <b>a resident of a town;</b> or if he said: Be betrothed to me <b>on the condition that my house is close to the bathhouse, and it was found</b> to be <b>far;</b> or he said: <b>Far</b> from the bathhouse, <b>and it was found</b> to be <b>close,</b> she is not betrothed. Or if he said that she is betrothed to him <b>on the condition that he has a grown daughter or a maidservant, and he does not have</b> one, <b>or on the condition that he does not have</b> one <b>and he has</b> one; or <b>on the condition that he has no sons, and he has</b> sons, <b>or on the condition that he has</b> sons <b>and he does not have</b> sons, then she is not betrothed. <b>And in all these</b> cases, <b>despite</b> the fact <b>that she</b> later <b>stated: I intended to become betrothed to him nevertheless,</b> whether or not he fulfilled the condition, <b>she is not betrothed. And similarly,</b> if it was <b>she who misled him</b> by making the betrothal conditional upon a statement of hers that turned out to be incorrect, the betrothal will not take effect.
+In the case of <b>one who says to his agent: Go and betroth for me so-and-so in such and such a place, and</b> the agent <b>went and betrothed her in a different place, she is not betrothed,</b> since he instructed that the betrothal take place in a particular location. But if he said: Go and betroth the woman for me, <b>she is in such and such a place; and</b> the agent <b>betrothed her in a different place, she is betrothed,</b> since he did not mean that the agent should betroth her specifically there, but was merely telling him where to find her.
+In the case of <b>one who betroths a woman on the condition that there are no vows</b> incumbent <b>upon her</b> to fulfill, <b>and it was found that there were vows</b> incumbent <b>upon her</b> to fulfill, <b>she is not betrothed,</b> since his condition was not fulfilled. If he <b>married her without specification, and it was found that there were vows</b> incumbent <b>upon her</b> to fulfill, the marriage takes effect. Nevertheless, he has the right to divorce her, and <b>she is divorced without</b> receiving payment of her <b>marriage contract,</b> as it is assumed that he would not have married her had he known that she was limited by her vows. Similarly, if he betrothed her <b>on the condition that there are no blemishes upon her, and she was discovered to have blemishes, she is not betrothed.</b> In a case where he <b>married her without specification and she was discovered to have blemishes,</b> he has the right to divorce her, and <b>she is divorced without</b> receiving payment of her <b>marriage contract.</b> As to what is defined as a blemish, the rule is <b>that all the blemishes that disqualify priests</b> from performing the Temple service, as detailed in tractate <i>Bekhorot</i>, also <b>disqualify women</b> from receiving their marriage contract in case of divorce.
+In the case of <b>one who betroths two women</b> together <b>with</b> an item <b>worth one <i>peruta</i>,</b> so that the value of each woman’s share was not worth one <i>peruta</i>, <b>or</b> who betroths <b>one woman with</b> an item <b>worth less than one <i>peruta</i>, despite</b> the fact <b>that he later sent</b> the traditional <b>gifts [<i>sivlonot</i>]</b> of a groom to the bride, <b>she is not betrothed, because he sent</b> the gifts <b>on account of the first betrothal,</b> i.e., the item whose value to the woman was less than one <i>peruta</i>, and not to effect betrothal. <b>And similarly,</b> if there was <b>a minor who betrothed</b> a woman, and he sent her gifts after he became an adult, the assumption is that he sent them on account of his betrothal when he was still a minor, and since betrothal performed by a minor is of no account, she is not betrothed.
+In the case of <b>one who betroths a woman and her daughter or a woman and her sister in one</b> act of betrothal, by saying: You are both betrothed to me, <b>neither</b> of them <b>is betrothed. And an incident</b> occurred <b>involving five women, and among them</b> were <b>two sisters, and one person gathered a basket of figs that were from their</b> field, <b>and</b> the fruit <b>was of</b> the <b>Sabbatical</b> Year, <b>and he said: You are hereby all betrothed to me with this basket, and one of them accepted</b> it <b>on behalf of all of them. And the Sages said: The sisters are not betrothed.</b>
+With regard to a priest <b>who betroths</b> a woman <b>with his portion</b> of offerings, <b>whether</b> he did so with <b>offerings of the most sacred order</b> or <b>whether</b> he did so with <b>offerings of lesser sanctity, she is not betrothed.</b> One who betroths a woman <b>with second tithe, whether unwittingly</b> or <b>intentionally, has not betrothed</b> her; this is <b>the statement of Rabbi Meir. Rabbi Yehuda says:</b> If he did so <b>unwittingly he has not betrothed</b> her, but if he did so <b>intentionally he has betrothed</b> her. <b>And</b> with regard to one who betroths a woman <b>with consecrated</b> property belonging to the Temple treasury, if he does so <b>intentionally he has betrothed</b> her, <b>and</b> if he does so <b>unwittingly he has not betrothed</b> her; this is <b>the statement of Rabbi Meir. Rabbi Yehuda says</b> the opposite: If he does so <b>unwittingly he has betrothed</b> her, but if he does so <b>intentionally he has not betrothed</b> her.
+With regard to <b>one who betroths</b> a woman <b>with <i>orla</i>,</b> i.e., fruit grown during a tree’s first three years, or <b>with diverse kinds in a vineyard,</b> i.e., grain and grapes planted together, or <b>with an ox that is</b> sentenced to be <b>stoned, or with a heifer whose neck is broken,</b> or <b>with</b> the <b>leper’s birds</b> which are designated for his offering, <b>or with a nazirite’s hair, or</b> with <b>a firstborn donkey, or</b> with <b>meat</b> cooked <b>in milk, or</b> with <b>non-sacred</b> animals <b>that were slaughtered in the</b> Temple <b>courtyard,</b> if he betroths her with any of these items, the woman <b>is not betrothed,</b> since it is prohibited to derive benefit from any of these items. By contrast, if <b>one sold them and betrothed</b> a woman <b>with</b> the <b>money</b> received from <b>their</b> sale, <b>she is betrothed,</b> as in these cases one may derive benefit from the money he receives in exchange for the forbidden item.
+With regard to <b>one who betroths</b> a woman <b>with <i>terumot</i>, or with tithes, or with</b> the foreleg, cheeks, and stomach of an animal, which are given as <b>gifts</b> to priests, <b>or with the water of purification,</b> which is sprinkled on an impure person during the purification rite for impurity imparted by a corpse, <b>or with the ashes of purification,</b> which were mixed with the water sprinkled on an impure person during the purification rite for impurity imparted by a corpse, in all of these cases <b>she is betrothed, and</b> this is so <b>even if</b> the man betrothing her is <b>an Israelite,</b> not a priest or a Levite.
+
+Chapter 3
+
+With regard to <b>one</b> man <b>who says to another: Go and betroth so-and-so to me, and</b> the latter <b>went and betrothed her to himself, she is betrothed to the second</b> man. <b>And similarly,</b> with regard to <b>one who says to a woman: You are hereby betrothed to me after thirty days, and another</b> man <b>came and betrothed her within</b> those <b>thirty days, she is betrothed to the second</b> man. This is a full-fledged betrothal, so that if she is <b>an Israelite woman</b> betrothed <b>to a priest, she may partake of <i>teruma</i>.</b> If the first man said to the woman: You are hereby betrothed to me <b>from now, and</b> only <b>after thirty days</b> shall the betrothal take effect, <b>and another</b> man <b>came and betrothed her within</b> those <b>thirty days,</b> there is uncertainty whether <b>she is betrothed or</b> whether <b>she is not betrothed</b> to each of them. Consequently, if she was <b>the daughter of a non-priest</b> betrothed <b>to a priest, or the daughter of a priest</b> betrothed <b>to an Israelite, she may not partake of <i>teruma</i>.</b> Since her betrothal is uncertain, the daughter of a non-priest cannot be considered the wife of a priest, and similarly a priest’s daughter who is doubtfully married to an Israelite loses her right to partake of <i>teruma</i> as the daughter of a priest.
+With regard to <b>one who says to a woman: You are hereby betrothed to me</b> with this <i>peruta</i> <b>on the condition that I will give you two hundred dinars, she is betrothed</b> immediately <b>and he shall give</b> her the money. If he said to her that the betrothal is: <b>On the condition that I will give you</b> a particular sum of money <b>from now and until thirty days,</b> if <b>he gave</b> the money <b>to her within thirty</b> days <b>she is betrothed, but if not, she is not betrothed.</b> If he said to her that the betrothal is: <b>On the condition that I have two hundred dinars, she is betrothed if he has</b> this sum. If he said to her that the betrothal is: <b>On the condition that I will show you two hundred dinars, she is betrothed, and he shall show</b> the money <b>to her. And if</b> he is a moneychanger and <b>shows</b> her money belonging to others <b>on the</b> moneychangers’ <b>table, she is not betrothed,</b> as his statement means that he will show her money of his own.
+With regard to one who says to a woman: You are hereby betrothed to me <b>on the condition that I possess</b> tillable land of <b>a <i>beit kor</i> of earth, she is betrothed,</b> provided that <b>he possesses</b> such land. If he said to her that the betrothal is: <b>On the condition that I possess</b> land <b>in such and such a place, if he possesses</b> land <b>in that place she is betrothed, but if not she is not betrothed.</b> If he said to her: You are hereby betrothed to me <b>on the condition that I will show you a <i>beit kor</i> of earth, she is betrothed, and he shall show her. And if he showed</b> her land <b>in a valley,</b> i.e., a field that does not belong to him among other fields, <b>she is not betrothed.</b>
+<b>Rabbi Meir says: Any condition that is not</b> doubled, i.e., which does not specify both the result of fulfilling the condition and the result of the condition remaining unfulfilled, <b>like the condition</b> Moses stipulated with <b>the children of Gad and the children of Reuben</b> who sought to settle on the eastern side of the Jordan, <b>is not</b> a valid <b>condition</b> and is not taken into account at all. <b>As it is stated: “And</b> Moses <b>said to them, if the children of Gad and the children of Reuben pass over</b> the Jordan with you, every man armed for battle before the Lord, and the land shall be subdued before you, then you shall give them the land of Gilead for a possession” (Numbers 32:29). <b>And it is written</b> afterward: <b>“But if they will not pass over armed</b> with you, they shall receive a possession among you in the land of Canaan” (Numbers 32:30). <b>Rabbi Ḥanina ben Gamliel says:</b> One cannot derive the requirements of conditions in general from that particular case, as with regard to the nullification of the condition of the children of Gad and Reuben it was <b>necessary to state the matter, as otherwise,</b> if the verse had not specified both sides of the condition, <b>it might have</b> been thought it <b>meant that they will not inherit even in the land of Canaan.</b> One might have thought that if the tribes of Gad and Reuben would not fulfill the condition, they would forfeit their right to inherit anywhere. It was therefore necessary to specify that they would not lose their portion in Eretz Yisrael. Consequently, it is possible that with regard to a standard condition, where no such misunderstanding is likely to take place, it is not necessary to mention both sides.
+With regard to <b>one who betroths a woman and</b> later <b>says:</b> When I betrothed her <b>I thought that she was the daughter of a priest, and</b> it turned out that <b>she is the daughter of a Levite,</b> or if he claims that he thought she was <b>the daughter of a Levite and she is</b> actually <b>the daughter of a priest,</b> or if he claims that he thought she was <b>poor and she is wealthy;</b> or <b>wealthy and she is poor,</b> in all of these cases <b>she is betrothed, because she did not mislead him,</b> and no explicit condition was stated with regard to these matters. With regard to <b>one who says to a woman: You are hereby betrothed to me after I convert, or: After you convert,</b> or if he was a Canaanite slave and says: <b>After I am emancipated, or</b> if she was a Canaanite maidservant and he says: <b>After you are emancipated,</b> or if he says to a married woman: <b>After your husband dies, or</b> to his wife’s sister: <b>After your sister dies,</b> or if he says to a woman awaiting levirate marriage or <i>ḥalitza</i> from a brother-in-law [<i>yavam</i>], who in the opinion of this <i>tanna</i> cannot be betrothed by another man: <b>After your <i>yavam</i> performs <i>ḥalitza</i> for you,</b> in all these cases <b>she is not betrothed.</b> Since he cannot betroth her at the present time, his attempt at betrothal is ineffective. <b>And similarly,</b> with regard to <b>one who says to another: If your wife gives birth to a female</b> the child <b>is hereby betrothed to me,</b> even if she becomes pregnant, or is pregnant but her pregnancy is not known, if she gives birth to a girl, that child <b>is not betrothed</b> to him. But <b>if</b> he said this when <b>the wife of the other</b> man <b>was pregnant and her fetus was discernible</b> at the time, i.e., her pregnancy was known, <b>his statement is upheld, and</b> therefore <b>if she gives birth to a girl,</b> the child <b>is betrothed</b> to him.
+With regard to <b>one who says to a woman: You are hereby betrothed to me on the condition that I will speak</b> in <b>your</b> favor <b>to the authorities,</b> e.g., to help her address some legal matter, or: On the condition that <b>I will act for you as a laborer,</b> if <b>he spoke</b> in <b>her</b> favor <b>to the authorities or acted for her as a laborer, she is betrothed. But if not, she is not betrothed.</b> With regard to one who betroths a woman and says to her that the betrothal is: <b>On the condition that</b> my <b>father will want</b> this betrothal, if his <b>father wants</b> it, <b>she is betrothed; but if not, she is not betrothed.</b> If <b>the father dies, she is betrothed,</b> despite the fact that he did not reveal his wishes. If <b>the son dies, one instructs the father to say that he does not want</b> the betrothal, so that the betrothal will never have taken effect, thereby enabling her to avoid the requirement of levirate marriage.
+With regard to a man who said: <b>I betrothed my</b> minor <b>daughter</b> to someone <b>but I do not know to whom I betrothed her, and one</b> man <b>came</b> forward <b>and said: I betrothed her,</b> his claim is <b>deemed credible.</b> If two men stepped forward and <b>this</b> one <b>said: I betrothed her, and that</b> one <b>said: I betrothed her,</b> they must <b>both give</b> her <b>a bill of divorce</b> to render it permitted for her to marry anyone else. <b>And if they</b> so <b>desire, one</b> of them <b>gives</b> her <b>a bill of divorce and</b> the other <b>one may marry</b> her.
+If a father says: <b>I betrothed my</b> minor <b>daughter</b> to someone, or: <b>I betrothed her</b> to someone <b>and</b> accepted <b>her divorce when she was a minor girl, and she is</b> still <b>a minor girl</b> at the time of this statement, he is <b>deemed credible</b> to render her forbidden to all other men as a married woman, or to a priest as a divorced woman. But if he says: <b>I betrothed her</b> to someone <b>and</b> accepted <b>her divorce when she was a minor, and she is an adult woman</b> at the time of his declaration, his statement is <b>not deemed credible.</b> Likewise, if he says: <b>She was taken captive and I redeemed her, he is not deemed credible</b> to disqualify her from marrying a priest <b>whether she was a minor girl or an adult woman.</b> With regard to <b>one who said at the time of his death: I have children,</b> in which case his wife does not require levirate marriage after his death, he is <b>deemed credible.</b> But if he said on his deathbed: <b>I have brothers,</b> indicating that it is prohibited for her to marry anyone else until one of his brothers performs <i>ḥalitza</i> with her after his death, he is <b>not deemed credible.</b> In the case of <b>one who betroths his daughter</b> to a man <b>without specification,</b> i.e., without specifying which daughter he meant, <b>the grown women are not included</b> among those who might be betrothed, since he does not have the right to betroth them. 
+With regard to <b>one who has two groups</b> of <b>daughters from two women,</b> i.e., one group of daughters from each wife, <b>and he said: I betrothed my elder daughter</b> to someone <b>but I do not know if</b> I meant <b>the eldest of the older</b> group of daughters, <b>or the eldest of the younger</b> group of daughters, <b>or the youngest of the older</b> group, <b>who is</b> nevertheless <b>older than the eldest of the younger</b> group, <b>all</b> the daughters <b>are forbidden, except for the youngest of the younger</b> group. This is <b>the statement of Rabbi Meir. Rabbi Yosei says:</b> Despite the uncertainty, <b>they are all permitted except for the eldest of the older</b> group, as one who says elder without further specification means the oldest of them all. Similarly, if one said: <b>I betrothed my younger daughter, but I do not know if</b> I meant <b>the youngest of the younger</b> group, <b>or the youngest of the older</b> group, <b>or the eldest of the younger</b> group <b>who is younger than the youngest of the older</b> group, <b>they are all forbidden, except for the eldest of the older</b> group. This is <b>the statement of Rabbi Meir. Rabbi Yosei says: They are all permitted except for the youngest of the younger</b> group.
+With regard to <b>one who says to a woman: I betrothed you, and she says: You did not betroth me, he is forbidden to her relatives,</b> as his claim that he has betrothed her renders himself forbidden to her relatives. <b>And she is permitted to his relatives,</b> in accordance with her stance that she is not betrothed to him. If <b>she says: You betrothed me, and he says: I did not betroth you, he is permitted to her relatives and she is forbidden to his relatives</b> by the same reasoning. If a man says to a woman: <b>I betrothed you, and she says: You betrothed only my daughter, he is forbidden to the relatives of the older</b> woman, the mother, whom he claims to have betrothed, <b>and the older</b> woman <b>is permitted to his relatives. He is permitted to the relatives of the younger</b> woman, the daughter, as he maintains that he did not betroth her, <b>and the younger</b> woman <b>is permitted to his relatives,</b> since her mother’s statement is insufficient to render her forbidden.
+Similarly, if he says: <b>I betrothed your daughter, and she,</b> the mother, <b>says: You betrothed only me, he is forbidden to the relatives of the younger</b> woman, <b>and the younger</b> woman <b>is permitted to his relatives; he is permitted to the relatives of the older</b> woman, <b>and the older</b> woman <b>is forbidden to his relatives.</b>
+There is a principle with regard to the <i>hala-khot</i> of lineage: <b>Any case where there is betrothal,</b> i.e., where the betrothal takes effect, <b>and</b> the marriage involves <b>no transgression</b> by Torah law, the lineage of <b>the offspring follows the male,</b> his father. <b>And</b> in <b>which</b> case <b>is this</b> applicable? For example, <b>this</b> is the case with regard to <b>the daughter of a priest;</b> or <b>the daughter of a Levite; or the daughter of an Israelite, who married a priest, a Levite, or an Israelite.</b> In all these cases the child’s lineage is established by his father’s family. <b>And any case where there is</b> a valid <b>betrothal and</b> yet <b>there is a transgression, the offspring follows the flawed</b> parent. <b>And</b> in <b>which</b> case <b>is this</b> applicable? For example, <b>this</b> is the case of <b>a widow</b> who is married <b>to a High Priest,</b> or <b>a divorced woman or a <i>ḥalutza</i></b> who is married <b>to a common priest,</b> or <b>a <i>mamzeret</i> or a Gibeonite woman</b> who is married <b>to an Israelite,</b> or <b>an Israelite woman</b> who is married <b>to a <i>mamzer</i> or to a Gibeonite.</b> In these situations the child inherits the status of the blemished parent. <b>And</b> in <b>any</b> case <b>where</b> a woman <b>cannot</b> join in <b>betrothal with</b> a particular man, as the betrothal does not take effect, <b>but she can</b> join in <b>betrothal with others,</b> i.e., the woman is considered a member of the Jewish people and can marry other Jews, in these cases <b>the offspring is a <i>mamzer</i>. And</b> in <b>which</b> case <b>is this</b> applicable? <b>This is one who engages in intercourse with any one of those with whom relations are forbidden that are</b> written <b>in the Torah. And</b> in <b>any</b> case <b>where</b> a woman <b>cannot</b> join in <b>betrothal with him or with others, the offspring is like her.</b> He is not considered his father’s son at all, but has the same status as his mother. <b>And</b> in <b>which</b> case <b>is this</b> applicable? <b>This is the offspring of</b> a Canaanite <b>maidservant or a gentile woman,</b> as her child is a slave or a gentile like her. If he converts, he is not a <i>mamzer</i>.
+<b>Rabbi Tarfon says: <i>Mamzerim</i> can be purified,</b> so that their offspring will not be <i>mamzerim</i>. <b>How so?</b> With regard to <b>a <i>mamzer</i> who married</b> a Canaanite <b>maidservant,</b> their <b>offspring is a slave.</b> If his master subsequently <b>emancipates him,</b> that <b>son is found</b> to be <b>a freeman,</b> rather than a <i>mamzer</i>. <b>Rabbi Eliezer says:</b> This method is not effective, as <b>this</b> son <b>is a <i>mamzer</i> slave.</b>
+
+Chapter 4
+
+There were <b>ten</b> categories of <b>lineage,</b> with varying restrictions on marriage, among the Jews who <b>ascended from Babylonia</b> to Eretz Yisrael with Ezra before the building of the Second Temple. They are as follows: <b>Priests; Levites; Israelites; priests disqualified due to flawed lineage [<i>ḥalalim</i>]; converts, and emancipated slaves; <i>mamzerim</i>; Gibeonites,</b> i.e., the descendants of the Gibeonites who converted in the time of Joshua; <b>children of unknown paternity [<i>shetuki</i>]; and foundlings.</b> The mishna proceeds to detail their <i>halakhot</i>: With regard to <b>priests, Levites, and Israelites,</b> it is <b>permitted</b> for men and women in these categories <b>to marry one another.</b> With regard to <b>Levites</b> who are not priests, <b>Israelites, <i>ḥalalim</i>, converts, and emancipated slaves,</b> it is <b>permitted</b> for men and women in these categories <b>to marry one another.</b> With regard to <b>converts, and emancipated slaves, <i>mamzerim</i>, and Gibeonites, children of unknown paternity [<i>shetuki</i>], and foundlings,</b> it is <b>permitted</b> for <b>all of</b> the men and women in these categories <b>to marry one another. </b>
+<b>And these are</b> the last two categories: <b>A <i>shetuki</i></b> is <b>any</b> person <b>who knows</b> the identity of <b>his mother but does not know</b> the identity of <b>his father. A foundling</b> is <b>anyone who was collected from the marketplace and doesn’t know</b> the identity of his parents, <b>neither</b> that of <b>his father nor</b> that of <b>his mother.</b> These two categories are people whose status is uncertain; they may be <i>mamzerim</i>. <b>Abba Shaul would call a <i>shetuki</i></b> by the label of <b><i>beduki</i>.</b>
+<b>All those</b> for <b>whom it is prohibited to enter into the congregation,</b> i.e., to marry a Jew of unflawed lineage, <b>are permitted to marry</b> into <b>each other’s</b> families. <b>Rabbi Yehuda prohibits</b> them from marrying anyone other than those who share their specific flaw. <b>Rabbi Eliezer says:</b> It is <b>permitted</b> for <b>those</b> with <b>definite</b> flaws to marry <b>with those</b> with <b>definite</b> flaws. For example, it is permitted for <i>mamzerim</i> and Gibeonites to marry each other. By contrast, it is <b>prohibited</b> for <b>those</b> with <b>definite</b> flaws, such as <i>mamzerim</i>, to marry <b>with those</b> whose flaws result from <b>an uncertainty,</b> such as a child of unknown paternity [<i>shetuki</i>] and a foundling; <b>and</b> it is prohibited for <b>those</b> whose flaws result from <b>an uncertainty</b> to marry <b>with those</b> with <b>definite</b> flaws; <b>and</b> it is prohibited for <b>those</b> whose flaws result from <b>an uncertainty</b> to marry <b>with those</b> whose flaws result from <b>an uncertainty,</b> such as a <i>shetuki</i> and a female <i>shetuki</i>. <b>And these are the</b> ones whose flaws result from <b>an uncertainty: A <i>shetuki</i>, a foundling, and a Samaritan.</b>
+A priest <b>who marries a woman</b> who is <b>the daughter of a priest must investigate with regard to her</b> background, i.e., he must check previous generations of her family tree from both the maternal and paternal sides, for <b>four mothers, which are eight.</b> How so? He investigates the lineage of <b>her mother, and the mother of her mother, and the mother of her mother’s father, and her mother,</b> i.e., the mother of her mother’s fathers’ mother. <b>And</b> he also investigates the lineage of <b>the mother of her father, and her mother,</b> i.e., the mother of her father’s mother, <b>and the mother of her father’s father, and her mother</b> i.e., the mother of her father’s father’s mother. If he seeks to marry <b>a Levite</b> woman <b>or an Israelite</b> woman, <b>he adds to these</b> an investigation of mothers of <b>one additional</b> generation.
+With regard to these investigations, <b>one need not investigate from the altar and above.</b> If his ancestors included a priest who served at the altar, one checks no further, as the court would have investigated his lineage before allowing him to participate in the Temple service. <b>Nor</b> do they check <b>from the platform,</b> used by Levites for singing in the Temple, <b>and above, nor from the Sanhedrin and above,</b> since only one whose lineage has been examined and who was found to be fit can be appointed to the Sanhedrin. <b>And</b> similarly, <b>anyone whose ancestors held public posts, and</b> anyone whose ancestors were <b>charity collectors, may marry into the priesthood, and there is no need to investigate their</b> lineage, since no one of flawed lineage would be appointed to those positions. <b>Rabbi Yosei says: Even</b> the descendants of <b>one who had signed</b> as <b>a witness in the old court [<i>ba’arki</i>] of Tzippori</b> do not need to have their lineage investigated. <b>Rabbi Ḥanina ben Antigonus says: Even</b> the descendants of <b>one who was written</b> in <b>the army list [<i>be’isteratya</i>] of the</b> Jewish <b>king</b> do not need to have their lineage investigated.
+<b>The daughter of a male <i>ḥalal</i> is unfit to</b> marry into <b>the priesthood forever.</b> In other words, all daughters of male descendants of a <i>ḥalal</i> are prohibited from marrying priests, as they have the status of <i>ḥalalot</i>. If there was <b>an Israelite who married a <i>ḥalala</i>, his daughter is fit to</b> marry into <b>the priesthood,</b> whereas if there was <b>a <i>ḥalal</i> who married a Jewish woman, his daughter is unfit to</b> marry into <b>the priesthood. Rabbi Yehuda says: The daughter of a male convert is like the daughter of a male <i>ḥalal</i>,</b> and she is also prohibited from marrying into the priesthood.
+<b>Rabbi Eliezer ben Ya’akov</b> disagrees and <b>says:</b> If there was <b>an Israelite who married a</b> female <b>convert, his daughter is fit to</b> marry into <b>the priesthood, and</b> similarly if there was <b>a convert who married a Jewish woman, his daughter is fit to</b> marry into <b>the priesthood. But</b> if there was a male <b>convert who married</b> a female <b>convert, his daughter is unfit to</b> marry into <b>the priesthood.</b> With regard to <b>both converts and emancipated</b> Canaanite <b>slaves,</b> their daughters are unfit to marry into the priesthood <b>even up to ten generations.</b> This <i>halakha</i> applies to the offspring <b>until his mother is</b> born <b>Jewish. Rabbi Yosei says: Even</b> if there was a male <b>convert who married</b> a female <b>convert, his daughter is fit to</b> marry into <b>the priesthood.</b>
+<b>One who says: This son of mine</b> is <b>a <i>mamzer</i>,</b> e.g., if he claims that the son was born to one forbidden to him by a prohibition that carries the punishment of <i>karet</i>, <b>he is not deemed credible</b> to render him a <i>mamzer</i>. <b>And even</b> if <b>both of them,</b> the father and the mother, <b>admit that a fetus in her womb is a <i>mamzer</i>, they are not deemed credible. Rabbi Yehuda says: They are deemed credible.</b>
+In a case of <b>one who authorized his agent to betroth his daughter</b> to a man that the agent would deem fit, <b>and</b> the father <b>went and betrothed her</b> to someone else, <b>if his</b> betrothal <b>preceded</b> that of the agent, <b>his betrothal is</b> a valid <b>betrothal; and if</b> the betrothal <b>of his agent preceded</b> his own, the <b>betrothal</b> of the agent <b>is</b> a valid <b>betrothal. And if it is not known</b> whose betrothal came first, <b>both</b> men who might have betrothed her <b>give</b> her <b>a bill of divorce</b> in order to render her permitted to marry someone else. <b>And if they wish</b> and agree between them, <b>one gives a bill of divorce and the other</b> marries her. <b>And similarly,</b> with regard to <b>a woman who authorized her agent to betroth her and</b> she then <b>went and betrothed herself</b> to someone else, <b>if her</b> own betrothal <b>preceded</b> that of the agent, <b>her betrothal is</b> a valid <b>betrothal, and if</b> that <b>of her agent preceded</b> hers, the agent’s <b>betrothal is</b> a valid <b>betrothal. And if they do not know</b> whose betrothal came first, <b>both</b> men who may have betrothed her <b>give her a bill of divorce. And if they wish, one may give a bill of divorce and the other marries</b> her.
+With regard to <b>one who went overseas with his wife, and returned with his wife and children, and said: This is the woman who went overseas with me and these are her children,</b> he <b>is not required to bring proof with regard to</b> the lineage of <b>the woman,</b> since her lineage was already investigated at the time of their marriage, <b>nor with regard to</b> the lineage of <b>the children.</b> If he returned without the woman and said: My wife <b>died and these are her children,</b> he must <b>bring proof that the children</b> were born to his wife, <b>but he does not</b> need to <b>bring proof with regard to</b> the lineage of <b>the woman.</b>
+If he left when he was unmarried and said upon his return: <b>I married a woman overseas, and this is she, and these are her children,</b> he must <b>bring proof with regard to</b> the lineage of <b>the woman, but</b> he <b>is not required to bring proof with regard to</b> the lineage of <b>the children.</b> If he said: I married a woman overseas and <b>she died, and these are her children,</b> he is <b>required to bring proof with regard to</b> both the lineage of <b>the woman and the children.</b>
+<b>A man may not be secluded with two women</b> lest he sin with them, <b>but one woman may be secluded with two men. Rabbi Shimon says: Even one man may be secluded with two women when his wife is with him, and</b> in that situation he may even <b>sleep in</b> the same <b>inn</b> with two women, <b>because his wife guards him</b> from sinning with them. They further said that <b>a man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact</b> without clothes, since there is no concern that they will engage in sexual intercourse. <b>And when they,</b> the son or daughter, <b>have grown up, this one sleeps in her garment and that one sleeps in his garment,</b> but they may share a bed.
+<b>A bachelor may not act as a teacher of children, nor may a woman act as a teacher of children. Rabbi Elazar says: Even one who does not have a wife may not act as a teacher of children. </b>
+Rabbi Yehuda says: A bachelor may not herd cattle, nor may two bachelors sleep with one covering, lest they transgress the prohibition against homosexual intercourse, <b>but the Rabbis permit</b> it. <b>Anyone who has professional dealings</b> primarily <b>with women may not be secluded with women.</b> There is more of a concern that such a man might sin due to his familiarity with the women. <b>And a person may not teach his son a trade</b> that necessitates frequent interaction with <b>women,</b> for the same reason. With regard to teaching one’s son a trade, <b>Rabbi Meir says: A person should always teach his son a clean and easy trade and pray</b> for success <b>to the One to Whom wealth and property belong, as</b> ultimately <b>there is no trade that does not include</b> both <b>poverty and wealth,</b> since a person can become rich from any profession. <b>Poverty does not</b> come <b>from a</b> particular <b>trade, nor does wealth</b> come <b>from a</b> particular <b>trade,</b> but <b>rather, all is in accordance with</b> a person’s <b>merit.</b> Therefore, one should choose a clean and easy trade, and pray to God for success. <b>Rabbi Shimon ben Elazar says: Have you ever seen a beast or a bird that has a trade? And</b> yet <b>they earn their livelihood without anguish. But</b> all these <b>were created only to serve me, and I,</b> a human being, <b>was created to serve</b> the One Who <b>formed me. Is it not right that I should earn my livelihood without anguish? But I,</b> i.e., humanity, <b>have</b> committed <b>evil actions and have lost my livelihood.</b> This is why people must work to earn a living. <b>Abba Guryan of Tzadyan says in the name of Abba Gurya: A person may not teach his son</b> the trades of <b>a donkey driver, a camel driver, a pot maker, a sailor, a shepherd, or a storekeeper.</b> The reason for all these is the same, <b>as their trades are the trades of robbers;</b> all of these professions involve a measure of dishonesty and are likely to lead to robbery. <b>Rabbi Yehuda says in</b> Abba Gurya’s <b>name: Most donkey drivers are wicked,</b> since they engage in deceit, <b>and most camel drivers,</b> who traverse dangerous places such as deserts, <b>are</b> of <b>fit</b> character, as they pray to God to protect them on their journeys. <b>Most sailors are pious,</b> since the great danger of the seas instills in them the fear of Heaven. <b>The best of doctors is to Gehenna, and</b> even <b>the fittest of butchers is a partner of Amalek.</b> <b>Rabbi Nehorai says: I set aside all the trades in the world, and I teach my son only Torah, as a person partakes of its reward in this world and the principal</b> reward <b>remains for him in the World-to-Come, which is not true of other professions,</b> whose rewards are only in this world. Furthermore, <b>if a person comes to be ill, or old, or undergoes suffering, and is unable to be involved in his trade, behold, he dies in hunger. But</b> with regard to <b>the Torah it is not so,</b> since one can study it under all circumstances. <b>Rather, it preserves him from all evil</b> and sin <b>in his youth, and provides him with a future and hope in his old age.</b> The mishna explains: <b>With regard to his youth, what does it say</b> about a Torah scholar? <b>“But they that wait for the Lord shall renew their strength”</b> (Isaiah 40:31). <b>With regard to his old age, what does it say? “They shall still bring forth fruit in old age”</b> (Psalms 92:15), <b>and it likewise states with regard to Abraham our forefather: “And Abraham was old,</b> well stricken in age; <b>and the Lord had blessed Abraham in all things”</b> (Genesis 24:1). <b>We found that Abraham our forefather fulfilled the entire Torah before it was given, as it is stated: “Because that Abraham listened to My voice, and kept My charge, My commandments, My statutes, and My laws”</b> (Genesis 26:5), which indicates that Abraham observed all the mitzvot of his own accord and was rewarded in his old age as a result.
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+Mishnah Kiddushin
+משנה קידושין
+merged
+https://www.sefaria.org/Mishnah_Kiddushin
+This file contains merged sections from the following text versions:
+-William Davidson Edition - English
+-https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1
+
+Mishnah Kiddushin
+
+
+
+Chapter 1
+
+<b>A woman is acquired</b> by, i.e., becomes betrothed to, a man to be his wife <b>in three ways, and she acquires herself,</b> i.e., she terminates her marriage, <b>in two ways.</b> The mishna elaborates: <b>She is acquired through money, through a document, and through sexual intercourse.</b> With regard to a betrothal <b>through money,</b> there is a dispute between <i>tanna’im</i>: <b>Beit Shammai say</b> that she can be acquired <b>with one dinar or with</b> anything that is <b>worth one dinar. And Beit Hillel say:</b> She can be acquired <b>with one <i>peruta</i>,</b> a small copper coin, <b>or with</b> anything that is <b>worth one <i>peruta</i>.</b> The mishna further clarifies: <b>And how much is</b> the value of <b>one <i>peruta</i>,</b> by the fixed value of silver? The mishna explains that it is <b>one-eighth of the Italian <i>issar</i>,</b> which is a small silver coin. <b>And</b> a woman <b>acquires herself through a bill of divorce or through the death of the husband. A woman whose husband, who had a brother, died childless [<i>yevama</i></b>], can be <b>acquired</b> by the deceased husband’s brother, the <i>yavam</i>, only <b>through intercourse. And she acquires herself,</b> i.e., she is released from her levirate bond, <b>through <i>ḥalitza</i> or through the death of the <i>yavam</i>.</b>
+<b>A Hebrew slave</b> can be <b>acquired</b> by his master <b>through money or through a document, and</b> he can <b>acquire himself,</b> i.e., he is emancipated, <b>through years,</b> i.e., when he completes his six years of labor, <b>or through the</b> advent of the <b>Jubilee</b> Year, <b>or through the deduction of money.</b> The slave can redeem himself during the six years by paying for his remaining years of slavery. <b>A Hebrew maidservant</b> has one mode of emancipation <b>more than him, as she acquires herself through signs</b> indicating puberty. A slave <b>who is pierced</b> after serving six years is <b>acquired</b> as a slave for a longer period <b>through piercing</b> his ear with an awl, <b>and</b> he <b>acquires himself through the</b> advent of the <b>Jubilee</b> Year <b>or through</b> the <b>death of the master.</b>
+<b>A Canaanite slave is acquired by</b> means of <b>money, by</b> means of <b>a document, or by</b> means of the master <b>taking possession</b> of him. <b>And he can acquire himself,</b> i.e., his freedom, <b>by</b> means of <b>money</b> given <b>by others,</b> i.e., other people can give money to his master, <b>and by</b> means of <b>a bill</b> of manumission if he accepts it <b>by himself.</b> This is <b>the statement of Rabbi Meir. And the Rabbis say:</b> The slave can be freed <b>by</b> means of <b>money</b> given <b>by himself, and by</b> means of <b>a bill</b> of manumission if it is accepted <b>by others, provided that the money</b> he gives <b>belongs to others,</b> not to him. This is because the slave cannot possess property, as anything owned by a slave is considered his master’s.
+<b>A large domesticated animal is acquired by passing,</b> when its current owner transfers it to a buyer by giving him the reins or the bit. <b>And a small</b> domesticated animal is acquired <b>by lifting.</b> This is <b>the statement of Rabbi Meir and Rabbi Eliezer. And the Rabbis say: A small domesticated animal can be acquired by pulling</b> also, and there is no need to lift it.
+<b>Property that serves as a guarantee,</b> i.e., land or other items that are fixed in the earth, <b>can be acquired by</b> means of giving <b>money, by</b> means of giving <b>a document, or by</b> means of taking <b>possession</b> of it. Property <b>that does not serve as a guarantee,</b> i.e., movable property, <b>can be acquired only by pulling. Property that does not serve as a guarantee can be acquired</b> along <b>with property that serves as a guarantee by</b> means of giving <b>money, by</b> means of giving <b>a document, or by</b> means of taking <b>possession</b> of them. The movable property is transferred to the buyer’s possession when it is purchased together with the land, by means of an act of acquisition performed on the land. Generally, one is not obligated to take an oath concerning the denial of a claim with regard to land. The mishna continues: <b>And</b> in a legal dispute involving both land and movable property, if the defendant makes a partial admission of the claim with regard to the movable property, thereby rendering himself obligated to take an oath denying any responsibility for the remaining property, the movable property <b>binds the property that serves as a guarantee,</b> i.e., the land, so that he is forced <b>to take an oath concerning</b> the land as well, despite the fact that one is generally not obligated to take an oath for a claim involving land.
+The mishna discusses a transaction involving the barter of two items. With regard to <b>all</b> items <b>used as monetary</b> value <b>for another</b> item, i.e., instead of a buyer paying money to the seller, they exchange items of value with each other, <b>once one</b> party in the transaction <b>acquires</b> the item he is receiving, <b>this</b> party <b>is obligated</b> with regard to the item being <b>exchanged for it.</b> Therefore, if it is destroyed or lost, he incurs the loss. <b>How so?</b> If <b>one exchanges an ox for a cow, or a donkey for an ox, once this</b> party <b>acquires</b> the animal that he is receiving, this party <b>is obligated</b> with regard to the item being <b>exchanged for it.</b> <b>The authority of the Temple</b> treasury effects acquisition <b>by</b> means of <b>money</b> to the seller. <b>And the authority,</b> i.e., the mode of acquisition, <b>of a commoner</b> [<b><i>hedyot</i></b>] <b>is by possession.</b> Furthermore, <b>one’s declaration to the Most High,</b> i.e., when one consecrates an item through speech, <b>is equivalent to transferring</b> an item <b>to a common person,</b> and the item is acquired by the Temple treasury through his mere speech.
+With regard to <b>all mitzvot of a son with regard to</b> his <b>father, men are obligated</b> to perform them <b>and women are exempt. And</b> with regard to <b>all mitzvot of a father with regard to his son, both men and women are obligated</b> to perform them. The mishna notes an additional difference between the obligations of men and women in the performance of mitzvot: With regard to <b>all positive, time-bound mitzvot,</b> i.e., those which must be performed at specific times, <b>men are obligated</b> to perform them <b>and women are exempt. And</b> with regard to <b>all positive mitzvot that are not time bound, both men and women are obligated</b> to perform them. <b>And</b> with regard to <b>all prohibitions, whether</b> they are <b>time-bound</b> or <b>whether</b> they are <b>not time-bound, both men and women are obligated</b> to observe them, <b>except for</b> the prohibitions of: <b>Do not round</b> the corners of your head, <b>and: Do not destroy</b> the corners of your beard, which are derived from the verse: “You shall not round the corners of your head and you shall not destroy the corners of your beard” (Leviticus 19:27), <b>and</b> a prohibition that concerns only priests: <b>Do not contract ritual impurity from a corpse</b> (see Leviticus 21:1). These mitzvot apply only to men, not women, despite the fact that they are prohibitions.
+With regard to <b>the placing</b> of <b>hands</b> on the head of an offering, <b>and the waving</b> of certain offerings, <b>and the bringing near</b> of meal-offerings to the corner of the altar, <b>and the removal of a handful</b> from meal-offerings, <b>and the burning</b> of sacrificial parts on the altar, <b>and the pinching</b> of bird-offerings, <b>and the collecting</b> of blood of offerings in a vessel, <b>and the sprinkling</b> of blood, these <b>apply to men and not to women.</b> All these mitzvot apply specifically to men and not to women, <b>except for the meal-offering of a <i>sota</i>, and</b> the meal-offering of <b>a nazirite woman, which</b> these women <b>wave.</b>
+<b>Any mitzva that is dependent on the land [<i>aretz</i>] applies only in Eretz</b> Yisrael, <b>and</b> any mitzva <b>that is not dependent on the land applies both in Eretz</b> Yisrael <b>and outside of Eretz</b> Yisrael. This is <b>apart from</b> the mitzvot of <b><i>orla</i> and diverse kinds,</b> which apply even outside of Eretz Yisrael. <b>Rabbi Eliezer says:</b> This is the <i>halakha</i> <b>even</b> with regard to the prohibition to eat from the <b>new crop</b> before the <i>omer</i> offering has been brought on the sixteenth of Nisan.
+<b>Anyone who performs one mitzva has goodness bestowed upon him, his life is lengthened, and he inherits the land,</b> i.e., life in the World-to-Come. <b>And anyone who does not perform one mitzva does not have goodness bestowed upon him, his life is not lengthened, and he does not inherit the land</b> of the World-to-Come. <b>Anyone who is engaged in</b> the study of <b>Bible, and in</b> the study of <b>Mishna, and in</b> the <b>desired mode of behavior,</b> i.e., he performs labor and generally acts in an appropriate manner, <b>will not be quick to sin, as it is stated: “And a threefold cord is not quickly broken”</b> (Ecclesiastes 4:12). One who is involved in all three of these activities will not sin easily. <b>And anyone who does not engage in</b> the study of <b>Bible, nor</b> the study of <b>Mishna, nor</b> the <b>desired mode of behavior, is not part of society,</b> i.e., he is not considered a civilized person at all.
+
+Chapter 2
+
+<b>A man can betroth</b> a woman <b>by himself or by</b> means of <b>his agent.</b> Similarly, <b>a woman can become betrothed by herself or by</b> means of <b>her agent. A man can betroth his daughter</b> to a man <b>when she is a young woman,</b> either <b>by himself or by</b> means of <b>his agent.</b> In the case of <b>one who says to a woman: Be betrothed to me with this date,</b> and adds: <b>Be betrothed to me with that</b> one, then <b>if one of</b> the dates <b>is worth one <i>peruta</i> she is betrothed, but if not, she is not betrothed,</b> since he mentioned betrothal in connection with each date. But if he said: Be betrothed to me <b>with this</b> one, <b>and with this</b> one, <b>and with this</b> one, then even <b>if all of them</b> together <b>are worth one <i>peruta</i> she is betrothed, but if not, she is not betrothed.</b> If he gave her dates with the intention of betrothing her with them, and <b>she was eating</b> them <b>one by one</b> as she received them, <b>she is not betrothed unless one of them is worth one <i>peruta</i>.</b>
+If a man said to a woman: <b>Be betrothed to me with this cup of wine, and it was found</b> to be a cup <b>of honey;</b> or if he said: With this cup <b>of honey, and it was found</b> to be a cup <b>of wine;</b> or if he said: <b>With this dinar</b> made <b>of silver, and it was found</b> to be made <b>of gold;</b> or if he said: With this dinar made <b>of gold, and it was found</b> to be made <b>of silver;</b> or if he said: <b>On the condition that I am wealthy, and he was found</b> to be <b>poor;</b> or if he said: On the condition that I am <b>poor, and he was found</b> to be <b>wealthy, she is not betrothed</b> in any of these cases. <b>Rabbi Shimon says: If he misled her to</b> her <b>advantage</b> by giving her something better than what he stated, or if his status was greater than he claimed, she is <b>betrothed.</b>
+If one said to a woman: Be betrothed to me <b>on the condition that I am a priest, and he was found</b> to be <b>a Levite;</b> or if he said: <b>A Levite, and he was found</b> to be <b>a priest;</b> or if he said: Be betrothed to me on the condition that I am <b>a Gibeonite,</b> a people prohibited by rabbinic law from marrying into the congregation, i.e., from marrying a Jew of fit lineage, <b>and he was found</b> to be <b>a <i>mamzer</i>,</b> who is prohibited by Torah law to marry into the congregation; or he said: <b>A <i>mamzer</i>, and he was found</b> to be <b>a Gibeonite;</b> or if he said: Be betrothed to me on the condition that I am <b>a resident of</b> a small <b>town, and he was found</b> to be <b>a resident of</b> a large <b>city;</b> or he said: <b>A resident of a city, and he was found</b> to be <b>a resident of a town;</b> or if he said: Be betrothed to me <b>on the condition that my house is close to the bathhouse, and it was found</b> to be <b>far;</b> or he said: <b>Far</b> from the bathhouse, <b>and it was found</b> to be <b>close,</b> she is not betrothed. Or if he said that she is betrothed to him <b>on the condition that he has a grown daughter or a maidservant, and he does not have</b> one, <b>or on the condition that he does not have</b> one <b>and he has</b> one; or <b>on the condition that he has no sons, and he has</b> sons, <b>or on the condition that he has</b> sons <b>and he does not have</b> sons, then she is not betrothed. <b>And in all these</b> cases, <b>despite</b> the fact <b>that she</b> later <b>stated: I intended to become betrothed to him nevertheless,</b> whether or not he fulfilled the condition, <b>she is not betrothed. And similarly,</b> if it was <b>she who misled him</b> by making the betrothal conditional upon a statement of hers that turned out to be incorrect, the betrothal will not take effect.
+In the case of <b>one who says to his agent: Go and betroth for me so-and-so in such and such a place, and</b> the agent <b>went and betrothed her in a different place, she is not betrothed,</b> since he instructed that the betrothal take place in a particular location. But if he said: Go and betroth the woman for me, <b>she is in such and such a place; and</b> the agent <b>betrothed her in a different place, she is betrothed,</b> since he did not mean that the agent should betroth her specifically there, but was merely telling him where to find her.
+In the case of <b>one who betroths a woman on the condition that there are no vows</b> incumbent <b>upon her</b> to fulfill, <b>and it was found that there were vows</b> incumbent <b>upon her</b> to fulfill, <b>she is not betrothed,</b> since his condition was not fulfilled. If he <b>married her without specification, and it was found that there were vows</b> incumbent <b>upon her</b> to fulfill, the marriage takes effect. Nevertheless, he has the right to divorce her, and <b>she is divorced without</b> receiving payment of her <b>marriage contract,</b> as it is assumed that he would not have married her had he known that she was limited by her vows. Similarly, if he betrothed her <b>on the condition that there are no blemishes upon her, and she was discovered to have blemishes, she is not betrothed.</b> In a case where he <b>married her without specification and she was discovered to have blemishes,</b> he has the right to divorce her, and <b>she is divorced without</b> receiving payment of her <b>marriage contract.</b> As to what is defined as a blemish, the rule is <b>that all the blemishes that disqualify priests</b> from performing the Temple service, as detailed in tractate <i>Bekhorot</i>, also <b>disqualify women</b> from receiving their marriage contract in case of divorce.
+In the case of <b>one who betroths two women</b> together <b>with</b> an item <b>worth one <i>peruta</i>,</b> so that the value of each woman’s share was not worth one <i>peruta</i>, <b>or</b> who betroths <b>one woman with</b> an item <b>worth less than one <i>peruta</i>, despite</b> the fact <b>that he later sent</b> the traditional <b>gifts [<i>sivlonot</i>]</b> of a groom to the bride, <b>she is not betrothed, because he sent</b> the gifts <b>on account of the first betrothal,</b> i.e., the item whose value to the woman was less than one <i>peruta</i>, and not to effect betrothal. <b>And similarly,</b> if there was <b>a minor who betrothed</b> a woman, and he sent her gifts after he became an adult, the assumption is that he sent them on account of his betrothal when he was still a minor, and since betrothal performed by a minor is of no account, she is not betrothed.
+In the case of <b>one who betroths a woman and her daughter or a woman and her sister in one</b> act of betrothal, by saying: You are both betrothed to me, <b>neither</b> of them <b>is betrothed. And an incident</b> occurred <b>involving five women, and among them</b> were <b>two sisters, and one person gathered a basket of figs that were from their</b> field, <b>and</b> the fruit <b>was of</b> the <b>Sabbatical</b> Year, <b>and he said: You are hereby all betrothed to me with this basket, and one of them accepted</b> it <b>on behalf of all of them. And the Sages said: The sisters are not betrothed.</b>
+With regard to a priest <b>who betroths</b> a woman <b>with his portion</b> of offerings, <b>whether</b> he did so with <b>offerings of the most sacred order</b> or <b>whether</b> he did so with <b>offerings of lesser sanctity, she is not betrothed.</b> One who betroths a woman <b>with second tithe, whether unwittingly</b> or <b>intentionally, has not betrothed</b> her; this is <b>the statement of Rabbi Meir. Rabbi Yehuda says:</b> If he did so <b>unwittingly he has not betrothed</b> her, but if he did so <b>intentionally he has betrothed</b> her. <b>And</b> with regard to one who betroths a woman <b>with consecrated</b> property belonging to the Temple treasury, if he does so <b>intentionally he has betrothed</b> her, <b>and</b> if he does so <b>unwittingly he has not betrothed</b> her; this is <b>the statement of Rabbi Meir. Rabbi Yehuda says</b> the opposite: If he does so <b>unwittingly he has betrothed</b> her, but if he does so <b>intentionally he has not betrothed</b> her.
+With regard to <b>one who betroths</b> a woman <b>with <i>orla</i>,</b> i.e., fruit grown during a tree’s first three years, or <b>with diverse kinds in a vineyard,</b> i.e., grain and grapes planted together, or <b>with an ox that is</b> sentenced to be <b>stoned, or with a heifer whose neck is broken,</b> or <b>with</b> the <b>leper’s birds</b> which are designated for his offering, <b>or with a nazirite’s hair, or</b> with <b>a firstborn donkey, or</b> with <b>meat</b> cooked <b>in milk, or</b> with <b>non-sacred</b> animals <b>that were slaughtered in the</b> Temple <b>courtyard,</b> if he betroths her with any of these items, the woman <b>is not betrothed,</b> since it is prohibited to derive benefit from any of these items. By contrast, if <b>one sold them and betrothed</b> a woman <b>with</b> the <b>money</b> received from <b>their</b> sale, <b>she is betrothed,</b> as in these cases one may derive benefit from the money he receives in exchange for the forbidden item.
+With regard to <b>one who betroths</b> a woman <b>with <i>terumot</i>, or with tithes, or with</b> the foreleg, cheeks, and stomach of an animal, which are given as <b>gifts</b> to priests, <b>or with the water of purification,</b> which is sprinkled on an impure person during the purification rite for impurity imparted by a corpse, <b>or with the ashes of purification,</b> which were mixed with the water sprinkled on an impure person during the purification rite for impurity imparted by a corpse, in all of these cases <b>she is betrothed, and</b> this is so <b>even if</b> the man betrothing her is <b>an Israelite,</b> not a priest or a Levite.
+
+Chapter 3
+
+With regard to <b>one</b> man <b>who says to another: Go and betroth so-and-so to me, and</b> the latter <b>went and betrothed her to himself, she is betrothed to the second</b> man. <b>And similarly,</b> with regard to <b>one who says to a woman: You are hereby betrothed to me after thirty days, and another</b> man <b>came and betrothed her within</b> those <b>thirty days, she is betrothed to the second</b> man. This is a full-fledged betrothal, so that if she is <b>an Israelite woman</b> betrothed <b>to a priest, she may partake of <i>teruma</i>.</b> If the first man said to the woman: You are hereby betrothed to me <b>from now, and</b> only <b>after thirty days</b> shall the betrothal take effect, <b>and another</b> man <b>came and betrothed her within</b> those <b>thirty days,</b> there is uncertainty whether <b>she is betrothed or</b> whether <b>she is not betrothed</b> to each of them. Consequently, if she was <b>the daughter of a non-priest</b> betrothed <b>to a priest, or the daughter of a priest</b> betrothed <b>to an Israelite, she may not partake of <i>teruma</i>.</b> Since her betrothal is uncertain, the daughter of a non-priest cannot be considered the wife of a priest, and similarly a priest’s daughter who is doubtfully married to an Israelite loses her right to partake of <i>teruma</i> as the daughter of a priest.
+With regard to <b>one who says to a woman: You are hereby betrothed to me</b> with this <i>peruta</i> <b>on the condition that I will give you two hundred dinars, she is betrothed</b> immediately <b>and he shall give</b> her the money. If he said to her that the betrothal is: <b>On the condition that I will give you</b> a particular sum of money <b>from now and until thirty days,</b> if <b>he gave</b> the money <b>to her within thirty</b> days <b>she is betrothed, but if not, she is not betrothed.</b> If he said to her that the betrothal is: <b>On the condition that I have two hundred dinars, she is betrothed if he has</b> this sum. If he said to her that the betrothal is: <b>On the condition that I will show you two hundred dinars, she is betrothed, and he shall show</b> the money <b>to her. And if</b> he is a moneychanger and <b>shows</b> her money belonging to others <b>on the</b> moneychangers’ <b>table, she is not betrothed,</b> as his statement means that he will show her money of his own.
+With regard to one who says to a woman: You are hereby betrothed to me <b>on the condition that I possess</b> tillable land of <b>a <i>beit kor</i> of earth, she is betrothed,</b> provided that <b>he possesses</b> such land. If he said to her that the betrothal is: <b>On the condition that I possess</b> land <b>in such and such a place, if he possesses</b> land <b>in that place she is betrothed, but if not she is not betrothed.</b> If he said to her: You are hereby betrothed to me <b>on the condition that I will show you a <i>beit kor</i> of earth, she is betrothed, and he shall show her. And if he showed</b> her land <b>in a valley,</b> i.e., a field that does not belong to him among other fields, <b>she is not betrothed.</b>
+<b>Rabbi Meir says: Any condition that is not</b> doubled, i.e., which does not specify both the result of fulfilling the condition and the result of the condition remaining unfulfilled, <b>like the condition</b> Moses stipulated with <b>the children of Gad and the children of Reuben</b> who sought to settle on the eastern side of the Jordan, <b>is not</b> a valid <b>condition</b> and is not taken into account at all. <b>As it is stated: “And</b> Moses <b>said to them, if the children of Gad and the children of Reuben pass over</b> the Jordan with you, every man armed for battle before the Lord, and the land shall be subdued before you, then you shall give them the land of Gilead for a possession” (Numbers 32:29). <b>And it is written</b> afterward: <b>“But if they will not pass over armed</b> with you, they shall receive a possession among you in the land of Canaan” (Numbers 32:30). <b>Rabbi Ḥanina ben Gamliel says:</b> One cannot derive the requirements of conditions in general from that particular case, as with regard to the nullification of the condition of the children of Gad and Reuben it was <b>necessary to state the matter, as otherwise,</b> if the verse had not specified both sides of the condition, <b>it might have</b> been thought it <b>meant that they will not inherit even in the land of Canaan.</b> One might have thought that if the tribes of Gad and Reuben would not fulfill the condition, they would forfeit their right to inherit anywhere. It was therefore necessary to specify that they would not lose their portion in Eretz Yisrael. Consequently, it is possible that with regard to a standard condition, where no such misunderstanding is likely to take place, it is not necessary to mention both sides.
+With regard to <b>one who betroths a woman and</b> later <b>says:</b> When I betrothed her <b>I thought that she was the daughter of a priest, and</b> it turned out that <b>she is the daughter of a Levite,</b> or if he claims that he thought she was <b>the daughter of a Levite and she is</b> actually <b>the daughter of a priest,</b> or if he claims that he thought she was <b>poor and she is wealthy;</b> or <b>wealthy and she is poor,</b> in all of these cases <b>she is betrothed, because she did not mislead him,</b> and no explicit condition was stated with regard to these matters. With regard to <b>one who says to a woman: You are hereby betrothed to me after I convert, or: After you convert,</b> or if he was a Canaanite slave and says: <b>After I am emancipated, or</b> if she was a Canaanite maidservant and he says: <b>After you are emancipated,</b> or if he says to a married woman: <b>After your husband dies, or</b> to his wife’s sister: <b>After your sister dies,</b> or if he says to a woman awaiting levirate marriage or <i>ḥalitza</i> from a brother-in-law [<i>yavam</i>], who in the opinion of this <i>tanna</i> cannot be betrothed by another man: <b>After your <i>yavam</i> performs <i>ḥalitza</i> for you,</b> in all these cases <b>she is not betrothed.</b> Since he cannot betroth her at the present time, his attempt at betrothal is ineffective. <b>And similarly,</b> with regard to <b>one who says to another: If your wife gives birth to a female</b> the child <b>is hereby betrothed to me,</b> even if she becomes pregnant, or is pregnant but her pregnancy is not known, if she gives birth to a girl, that child <b>is not betrothed</b> to him. But <b>if</b> he said this when <b>the wife of the other</b> man <b>was pregnant and her fetus was discernible</b> at the time, i.e., her pregnancy was known, <b>his statement is upheld, and</b> therefore <b>if she gives birth to a girl,</b> the child <b>is betrothed</b> to him.
+With regard to <b>one who says to a woman: You are hereby betrothed to me on the condition that I will speak</b> in <b>your</b> favor <b>to the authorities,</b> e.g., to help her address some legal matter, or: On the condition that <b>I will act for you as a laborer,</b> if <b>he spoke</b> in <b>her</b> favor <b>to the authorities or acted for her as a laborer, she is betrothed. But if not, she is not betrothed.</b> With regard to one who betroths a woman and says to her that the betrothal is: <b>On the condition that</b> my <b>father will want</b> this betrothal, if his <b>father wants</b> it, <b>she is betrothed; but if not, she is not betrothed.</b> If <b>the father dies, she is betrothed,</b> despite the fact that he did not reveal his wishes. If <b>the son dies, one instructs the father to say that he does not want</b> the betrothal, so that the betrothal will never have taken effect, thereby enabling her to avoid the requirement of levirate marriage.
+With regard to a man who said: <b>I betrothed my</b> minor <b>daughter</b> to someone <b>but I do not know to whom I betrothed her, and one</b> man <b>came</b> forward <b>and said: I betrothed her,</b> his claim is <b>deemed credible.</b> If two men stepped forward and <b>this</b> one <b>said: I betrothed her, and that</b> one <b>said: I betrothed her,</b> they must <b>both give</b> her <b>a bill of divorce</b> to render it permitted for her to marry anyone else. <b>And if they</b> so <b>desire, one</b> of them <b>gives</b> her <b>a bill of divorce and</b> the other <b>one may marry</b> her.
+If a father says: <b>I betrothed my</b> minor <b>daughter</b> to someone, or: <b>I betrothed her</b> to someone <b>and</b> accepted <b>her divorce when she was a minor girl, and she is</b> still <b>a minor girl</b> at the time of this statement, he is <b>deemed credible</b> to render her forbidden to all other men as a married woman, or to a priest as a divorced woman. But if he says: <b>I betrothed her</b> to someone <b>and</b> accepted <b>her divorce when she was a minor, and she is an adult woman</b> at the time of his declaration, his statement is <b>not deemed credible.</b> Likewise, if he says: <b>She was taken captive and I redeemed her, he is not deemed credible</b> to disqualify her from marrying a priest <b>whether she was a minor girl or an adult woman.</b> With regard to <b>one who said at the time of his death: I have children,</b> in which case his wife does not require levirate marriage after his death, he is <b>deemed credible.</b> But if he said on his deathbed: <b>I have brothers,</b> indicating that it is prohibited for her to marry anyone else until one of his brothers performs <i>ḥalitza</i> with her after his death, he is <b>not deemed credible.</b> In the case of <b>one who betroths his daughter</b> to a man <b>without specification,</b> i.e., without specifying which daughter he meant, <b>the grown women are not included</b> among those who might be betrothed, since he does not have the right to betroth them. 
+With regard to <b>one who has two groups</b> of <b>daughters from two women,</b> i.e., one group of daughters from each wife, <b>and he said: I betrothed my elder daughter</b> to someone <b>but I do not know if</b> I meant <b>the eldest of the older</b> group of daughters, <b>or the eldest of the younger</b> group of daughters, <b>or the youngest of the older</b> group, <b>who is</b> nevertheless <b>older than the eldest of the younger</b> group, <b>all</b> the daughters <b>are forbidden, except for the youngest of the younger</b> group. This is <b>the statement of Rabbi Meir. Rabbi Yosei says:</b> Despite the uncertainty, <b>they are all permitted except for the eldest of the older</b> group, as one who says elder without further specification means the oldest of them all. Similarly, if one said: <b>I betrothed my younger daughter, but I do not know if</b> I meant <b>the youngest of the younger</b> group, <b>or the youngest of the older</b> group, <b>or the eldest of the younger</b> group <b>who is younger than the youngest of the older</b> group, <b>they are all forbidden, except for the eldest of the older</b> group. This is <b>the statement of Rabbi Meir. Rabbi Yosei says: They are all permitted except for the youngest of the younger</b> group.
+With regard to <b>one who says to a woman: I betrothed you, and she says: You did not betroth me, he is forbidden to her relatives,</b> as his claim that he has betrothed her renders himself forbidden to her relatives. <b>And she is permitted to his relatives,</b> in accordance with her stance that she is not betrothed to him. If <b>she says: You betrothed me, and he says: I did not betroth you, he is permitted to her relatives and she is forbidden to his relatives</b> by the same reasoning. If a man says to a woman: <b>I betrothed you, and she says: You betrothed only my daughter, he is forbidden to the relatives of the older</b> woman, the mother, whom he claims to have betrothed, <b>and the older</b> woman <b>is permitted to his relatives. He is permitted to the relatives of the younger</b> woman, the daughter, as he maintains that he did not betroth her, <b>and the younger</b> woman <b>is permitted to his relatives,</b> since her mother’s statement is insufficient to render her forbidden.
+Similarly, if he says: <b>I betrothed your daughter, and she,</b> the mother, <b>says: You betrothed only me, he is forbidden to the relatives of the younger</b> woman, <b>and the younger</b> woman <b>is permitted to his relatives; he is permitted to the relatives of the older</b> woman, <b>and the older</b> woman <b>is forbidden to his relatives.</b>
+There is a principle with regard to the <i>hala-khot</i> of lineage: <b>Any case where there is betrothal,</b> i.e., where the betrothal takes effect, <b>and</b> the marriage involves <b>no transgression</b> by Torah law, the lineage of <b>the offspring follows the male,</b> his father. <b>And</b> in <b>which</b> case <b>is this</b> applicable? For example, <b>this</b> is the case with regard to <b>the daughter of a priest;</b> or <b>the daughter of a Levite; or the daughter of an Israelite, who married a priest, a Levite, or an Israelite.</b> In all these cases the child’s lineage is established by his father’s family. <b>And any case where there is</b> a valid <b>betrothal and</b> yet <b>there is a transgression, the offspring follows the flawed</b> parent. <b>And</b> in <b>which</b> case <b>is this</b> applicable? For example, <b>this</b> is the case of <b>a widow</b> who is married <b>to a High Priest,</b> or <b>a divorced woman or a <i>ḥalutza</i></b> who is married <b>to a common priest,</b> or <b>a <i>mamzeret</i> or a Gibeonite woman</b> who is married <b>to an Israelite,</b> or <b>an Israelite woman</b> who is married <b>to a <i>mamzer</i> or to a Gibeonite.</b> In these situations the child inherits the status of the blemished parent. <b>And</b> in <b>any</b> case <b>where</b> a woman <b>cannot</b> join in <b>betrothal with</b> a particular man, as the betrothal does not take effect, <b>but she can</b> join in <b>betrothal with others,</b> i.e., the woman is considered a member of the Jewish people and can marry other Jews, in these cases <b>the offspring is a <i>mamzer</i>. And</b> in <b>which</b> case <b>is this</b> applicable? <b>This is one who engages in intercourse with any one of those with whom relations are forbidden that are</b> written <b>in the Torah. And</b> in <b>any</b> case <b>where</b> a woman <b>cannot</b> join in <b>betrothal with him or with others, the offspring is like her.</b> He is not considered his father’s son at all, but has the same status as his mother. <b>And</b> in <b>which</b> case <b>is this</b> applicable? <b>This is the offspring of</b> a Canaanite <b>maidservant or a gentile woman,</b> as her child is a slave or a gentile like her. If he converts, he is not a <i>mamzer</i>.
+<b>Rabbi Tarfon says: <i>Mamzerim</i> can be purified,</b> so that their offspring will not be <i>mamzerim</i>. <b>How so?</b> With regard to <b>a <i>mamzer</i> who married</b> a Canaanite <b>maidservant,</b> their <b>offspring is a slave.</b> If his master subsequently <b>emancipates him,</b> that <b>son is found</b> to be <b>a freeman,</b> rather than a <i>mamzer</i>. <b>Rabbi Eliezer says:</b> This method is not effective, as <b>this</b> son <b>is a <i>mamzer</i> slave.</b>
+
+Chapter 4
+
+There were <b>ten</b> categories of <b>lineage,</b> with varying restrictions on marriage, among the Jews who <b>ascended from Babylonia</b> to Eretz Yisrael with Ezra before the building of the Second Temple. They are as follows: <b>Priests; Levites; Israelites; priests disqualified due to flawed lineage [<i>ḥalalim</i>]; converts, and emancipated slaves; <i>mamzerim</i>; Gibeonites,</b> i.e., the descendants of the Gibeonites who converted in the time of Joshua; <b>children of unknown paternity [<i>shetuki</i>]; and foundlings.</b> The mishna proceeds to detail their <i>halakhot</i>: With regard to <b>priests, Levites, and Israelites,</b> it is <b>permitted</b> for men and women in these categories <b>to marry one another.</b> With regard to <b>Levites</b> who are not priests, <b>Israelites, <i>ḥalalim</i>, converts, and emancipated slaves,</b> it is <b>permitted</b> for men and women in these categories <b>to marry one another.</b> With regard to <b>converts, and emancipated slaves, <i>mamzerim</i>, and Gibeonites, children of unknown paternity [<i>shetuki</i>], and foundlings,</b> it is <b>permitted</b> for <b>all of</b> the men and women in these categories <b>to marry one another. </b>
+<b>And these are</b> the last two categories: <b>A <i>shetuki</i></b> is <b>any</b> person <b>who knows</b> the identity of <b>his mother but does not know</b> the identity of <b>his father. A foundling</b> is <b>anyone who was collected from the marketplace and doesn’t know</b> the identity of his parents, <b>neither</b> that of <b>his father nor</b> that of <b>his mother.</b> These two categories are people whose status is uncertain; they may be <i>mamzerim</i>. <b>Abba Shaul would call a <i>shetuki</i></b> by the label of <b><i>beduki</i>.</b>
+<b>All those</b> for <b>whom it is prohibited to enter into the congregation,</b> i.e., to marry a Jew of unflawed lineage, <b>are permitted to marry</b> into <b>each other’s</b> families. <b>Rabbi Yehuda prohibits</b> them from marrying anyone other than those who share their specific flaw. <b>Rabbi Eliezer says:</b> It is <b>permitted</b> for <b>those</b> with <b>definite</b> flaws to marry <b>with those</b> with <b>definite</b> flaws. For example, it is permitted for <i>mamzerim</i> and Gibeonites to marry each other. By contrast, it is <b>prohibited</b> for <b>those</b> with <b>definite</b> flaws, such as <i>mamzerim</i>, to marry <b>with those</b> whose flaws result from <b>an uncertainty,</b> such as a child of unknown paternity [<i>shetuki</i>] and a foundling; <b>and</b> it is prohibited for <b>those</b> whose flaws result from <b>an uncertainty</b> to marry <b>with those</b> with <b>definite</b> flaws; <b>and</b> it is prohibited for <b>those</b> whose flaws result from <b>an uncertainty</b> to marry <b>with those</b> whose flaws result from <b>an uncertainty,</b> such as a <i>shetuki</i> and a female <i>shetuki</i>. <b>And these are the</b> ones whose flaws result from <b>an uncertainty: A <i>shetuki</i>, a foundling, and a Samaritan.</b>
+A priest <b>who marries a woman</b> who is <b>the daughter of a priest must investigate with regard to her</b> background, i.e., he must check previous generations of her family tree from both the maternal and paternal sides, for <b>four mothers, which are eight.</b> How so? He investigates the lineage of <b>her mother, and the mother of her mother, and the mother of her mother’s father, and her mother,</b> i.e., the mother of her mother’s fathers’ mother. <b>And</b> he also investigates the lineage of <b>the mother of her father, and her mother,</b> i.e., the mother of her father’s mother, <b>and the mother of her father’s father, and her mother</b> i.e., the mother of her father’s father’s mother. If he seeks to marry <b>a Levite</b> woman <b>or an Israelite</b> woman, <b>he adds to these</b> an investigation of mothers of <b>one additional</b> generation.
+With regard to these investigations, <b>one need not investigate from the altar and above.</b> If his ancestors included a priest who served at the altar, one checks no further, as the court would have investigated his lineage before allowing him to participate in the Temple service. <b>Nor</b> do they check <b>from the platform,</b> used by Levites for singing in the Temple, <b>and above, nor from the Sanhedrin and above,</b> since only one whose lineage has been examined and who was found to be fit can be appointed to the Sanhedrin. <b>And</b> similarly, <b>anyone whose ancestors held public posts, and</b> anyone whose ancestors were <b>charity collectors, may marry into the priesthood, and there is no need to investigate their</b> lineage, since no one of flawed lineage would be appointed to those positions. <b>Rabbi Yosei says: Even</b> the descendants of <b>one who had signed</b> as <b>a witness in the old court [<i>ba’arki</i>] of Tzippori</b> do not need to have their lineage investigated. <b>Rabbi Ḥanina ben Antigonus says: Even</b> the descendants of <b>one who was written</b> in <b>the army list [<i>be’isteratya</i>] of the</b> Jewish <b>king</b> do not need to have their lineage investigated.
+<b>The daughter of a male <i>ḥalal</i> is unfit to</b> marry into <b>the priesthood forever.</b> In other words, all daughters of male descendants of a <i>ḥalal</i> are prohibited from marrying priests, as they have the status of <i>ḥalalot</i>. If there was <b>an Israelite who married a <i>ḥalala</i>, his daughter is fit to</b> marry into <b>the priesthood,</b> whereas if there was <b>a <i>ḥalal</i> who married a Jewish woman, his daughter is unfit to</b> marry into <b>the priesthood. Rabbi Yehuda says: The daughter of a male convert is like the daughter of a male <i>ḥalal</i>,</b> and she is also prohibited from marrying into the priesthood.
+<b>Rabbi Eliezer ben Ya’akov</b> disagrees and <b>says:</b> If there was <b>an Israelite who married a</b> female <b>convert, his daughter is fit to</b> marry into <b>the priesthood, and</b> similarly if there was <b>a convert who married a Jewish woman, his daughter is fit to</b> marry into <b>the priesthood. But</b> if there was a male <b>convert who married</b> a female <b>convert, his daughter is unfit to</b> marry into <b>the priesthood.</b> With regard to <b>both converts and emancipated</b> Canaanite <b>slaves,</b> their daughters are unfit to marry into the priesthood <b>even up to ten generations.</b> This <i>halakha</i> applies to the offspring <b>until his mother is</b> born <b>Jewish. Rabbi Yosei says: Even</b> if there was a male <b>convert who married</b> a female <b>convert, his daughter is fit to</b> marry into <b>the priesthood.</b>
+<b>One who says: This son of mine</b> is <b>a <i>mamzer</i>,</b> e.g., if he claims that the son was born to one forbidden to him by a prohibition that carries the punishment of <i>karet</i>, <b>he is not deemed credible</b> to render him a <i>mamzer</i>. <b>And even</b> if <b>both of them,</b> the father and the mother, <b>admit that a fetus in her womb is a <i>mamzer</i>, they are not deemed credible. Rabbi Yehuda says: They are deemed credible.</b>
+In a case of <b>one who authorized his agent to betroth his daughter</b> to a man that the agent would deem fit, <b>and</b> the father <b>went and betrothed her</b> to someone else, <b>if his</b> betrothal <b>preceded</b> that of the agent, <b>his betrothal is</b> a valid <b>betrothal; and if</b> the betrothal <b>of his agent preceded</b> his own, the <b>betrothal</b> of the agent <b>is</b> a valid <b>betrothal. And if it is not known</b> whose betrothal came first, <b>both</b> men who might have betrothed her <b>give</b> her <b>a bill of divorce</b> in order to render her permitted to marry someone else. <b>And if they wish</b> and agree between them, <b>one gives a bill of divorce and the other</b> marries her. <b>And similarly,</b> with regard to <b>a woman who authorized her agent to betroth her and</b> she then <b>went and betrothed herself</b> to someone else, <b>if her</b> own betrothal <b>preceded</b> that of the agent, <b>her betrothal is</b> a valid <b>betrothal, and if</b> that <b>of her agent preceded</b> hers, the agent’s <b>betrothal is</b> a valid <b>betrothal. And if they do not know</b> whose betrothal came first, <b>both</b> men who may have betrothed her <b>give her a bill of divorce. And if they wish, one may give a bill of divorce and the other marries</b> her.
+With regard to <b>one who went overseas with his wife, and returned with his wife and children, and said: This is the woman who went overseas with me and these are her children,</b> he <b>is not required to bring proof with regard to</b> the lineage of <b>the woman,</b> since her lineage was already investigated at the time of their marriage, <b>nor with regard to</b> the lineage of <b>the children.</b> If he returned without the woman and said: My wife <b>died and these are her children,</b> he must <b>bring proof that the children</b> were born to his wife, <b>but he does not</b> need to <b>bring proof with regard to</b> the lineage of <b>the woman.</b>
+If he left when he was unmarried and said upon his return: <b>I married a woman overseas, and this is she, and these are her children,</b> he must <b>bring proof with regard to</b> the lineage of <b>the woman, but</b> he <b>is not required to bring proof with regard to</b> the lineage of <b>the children.</b> If he said: I married a woman overseas and <b>she died, and these are her children,</b> he is <b>required to bring proof with regard to</b> both the lineage of <b>the woman and the children.</b>
+<b>A man may not be secluded with two women</b> lest he sin with them, <b>but one woman may be secluded with two men. Rabbi Shimon says: Even one man may be secluded with two women when his wife is with him, and</b> in that situation he may even <b>sleep in</b> the same <b>inn</b> with two women, <b>because his wife guards him</b> from sinning with them. They further said that <b>a man may be secluded with his mother, and with his daughter, and sleep alongside them with bodily contact</b> without clothes, since there is no concern that they will engage in sexual intercourse. <b>And when they,</b> the son or daughter, <b>have grown up, this one sleeps in her garment and that one sleeps in his garment,</b> but they may share a bed.
+<b>A bachelor may not act as a teacher of children, nor may a woman act as a teacher of children. Rabbi Elazar says: Even one who does not have a wife may not act as a teacher of children. </b>
+Rabbi Yehuda says: A bachelor may not herd cattle, nor may two bachelors sleep with one covering, lest they transgress the prohibition against homosexual intercourse, <b>but the Rabbis permit</b> it. <b>Anyone who has professional dealings</b> primarily <b>with women may not be secluded with women.</b> There is more of a concern that such a man might sin due to his familiarity with the women. <b>And a person may not teach his son a trade</b> that necessitates frequent interaction with <b>women,</b> for the same reason. With regard to teaching one’s son a trade, <b>Rabbi Meir says: A person should always teach his son a clean and easy trade and pray</b> for success <b>to the One to Whom wealth and property belong, as</b> ultimately <b>there is no trade that does not include</b> both <b>poverty and wealth,</b> since a person can become rich from any profession. <b>Poverty does not</b> come <b>from a</b> particular <b>trade, nor does wealth</b> come <b>from a</b> particular <b>trade,</b> but <b>rather, all is in accordance with</b> a person’s <b>merit.</b> Therefore, one should choose a clean and easy trade, and pray to God for success. <b>Rabbi Shimon ben Elazar says: Have you ever seen a beast or a bird that has a trade? And</b> yet <b>they earn their livelihood without anguish. But</b> all these <b>were created only to serve me, and I,</b> a human being, <b>was created to serve</b> the One Who <b>formed me. Is it not right that I should earn my livelihood without anguish? But I,</b> i.e., humanity, <b>have</b> committed <b>evil actions and have lost my livelihood.</b> This is why people must work to earn a living. <b>Abba Guryan of Tzadyan says in the name of Abba Gurya: A person may not teach his son</b> the trades of <b>a donkey driver, a camel driver, a pot maker, a sailor, a shepherd, or a storekeeper.</b> The reason for all these is the same, <b>as their trades are the trades of robbers;</b> all of these professions involve a measure of dishonesty and are likely to lead to robbery. <b>Rabbi Yehuda says in</b> Abba Gurya’s <b>name: Most donkey drivers are wicked,</b> since they engage in deceit, <b>and most camel drivers,</b> who traverse dangerous places such as deserts, <b>are</b> of <b>fit</b> character, as they pray to God to protect them on their journeys. <b>Most sailors are pious,</b> since the great danger of the seas instills in them the fear of Heaven. <b>The best of doctors is to Gehenna, and</b> even <b>the fittest of butchers is a partner of Amalek.</b> <b>Rabbi Nehorai says: I set aside all the trades in the world, and I teach my son only Torah, as a person partakes of its reward in this world and the principal</b> reward <b>remains for him in the World-to-Come, which is not true of other professions,</b> whose rewards are only in this world. Furthermore, <b>if a person comes to be ill, or old, or undergoes suffering, and is unable to be involved in his trade, behold, he dies in hunger. But</b> with regard to <b>the Torah it is not so,</b> since one can study it under all circumstances. <b>Rather, it preserves him from all evil</b> and sin <b>in his youth, and provides him with a future and hope in his old age.</b> The mishna explains: <b>With regard to his youth, what does it say</b> about a Torah scholar? <b>“But they that wait for the Lord shall renew their strength”</b> (Isaiah 40:31). <b>With regard to his old age, what does it say? “They shall still bring forth fruit in old age”</b> (Psalms 92:15), <b>and it likewise states with regard to Abraham our forefather: “And Abraham was old,</b> well stricken in age; <b>and the Lord had blessed Abraham in all things”</b> (Genesis 24:1). <b>We found that Abraham our forefather fulfilled the entire Torah before it was given, as it is stated: “Because that Abraham listened to My voice, and kept My charge, My commandments, My statutes, and My laws”</b> (Genesis 26:5), which indicates that Abraham observed all the mitzvot of his own accord and was rewarded in his old age as a result.
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+Mishnah Kiddushin
+משנה קידושין
+Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri
+https://archive.org/details/MishnaCorrectedKaufman00WHOLE
+
+משנה קידושין
+
+
+
+Chapter 1
+
+<small>א</small>
+הָאִשָּׁה נִקְנֵית בִּשְׁלוֹשָׁה דְרָכִים, 
+וְקוֹנָה אֶת עַצְמָהּ בִּשְׁתֵּי דְרָכִים:  
+נִקְנֵית בַּכֶּסֶף, וּבִשְׁטָר, וּבַבִּיאָה.  
+בַּכֶּסֶף, בֵּית שַׁמַּי אוֹמְרִים: 
+בְּדִינָר, וּבְשׁוֹוֶה דִינָר. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+בִּפְרוּטָה, וּבְשׁוֹוֶה פְרוּטָה. 
+וְכַמָּה הִיא פְרוּטָה? 
+אֶחָד מִשְּׁמוֹנָה בְאִסָּר הָאִיטַלְקִי.  
+וְקוֹנָה אֶת עַצְמָהּ בְּגֵט וּבְמִיתַת הַבַּעַל.  
+הַיְבָמָה נִקְנֵית בַּבִּיאָה, 
+וְקוֹנָה אֶת עַצְמָהּ בַּחֲלִיצָה, וּבְמִיתַת הַיָּבָם. 
+
+<small>ב</small>
+עֶבֶד עִבְרִי נִקְנֶה בַכֶּסֶף וּבִשְׁטָר, 
+וְקוֹנֶה אֶת עַצְמוֹ בַשָּׁנִים, וּבַיּוֹבֵל, וּבְגִרְעוֹן כֶּסֶף.  
+יְתֵרָה עָלָיו הָאָמָה הָעִבְרִיָּה, 
+שֶׁהִיא קוֹנָה אֶת עַצְמָהּ בְּסִימָנִים.  
+וְהַנִּרְצָע נִקְנֶה בִרְצִיעָה, 
+וְקוֹנֶה אֶת עַצְמוֹ בַיּוֹבֵל, וּבְמִיתַת הָאָדוֹן. 
+
+<small>ג</small>
+עֶבֶד כְּנַעֲנִי נִקְנֶה בַכֶּסֶף, וּבִשְׁטָר, וּבַחֲזָקָה,  
+וְקוֹנֶה אֶת עַצְמוֹ בַכֶּסֶף עַל יְדֵי אֲחֵרִים, 
+וּבִשְׁטָר עַל יְדֵי עַצְמוֹ.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+וַחֲכָמִים אוֹמְרִים: 
+בְּכֶסֶף עַל יְדֵי עַצְמוֹ, 
+וּבִשְׁטָר עַל יְדֵי אֲחֵרִים, 
+וּבִלְבַד שֶׁיְּהֵא הַכֶּסֶף מִשֶּׁלַּאֲחֵרִים. 
+
+<small>ד</small>
+בְּהֵמָה גַסָּה נִקְנֵית בִּמְסִירָה, 
+וּבְהֵמָה דַקָּה בְהַגְבָּהָה.  
+דִּבְרֵי רְבִּי מֵאִיר וּרְבִּי אֶלְעָזָר.  
+וַחֲכָמִים אוֹמְרִים: 
+בְּהֵמָה דַקָּה נִקְנֵית בִּמְשִׁיכָה. 
+
+<small>ה</small>
+נְכָסִים שֶׁיֵּשׁ לָהֶן אַחְרָיוּת 
+נִקְנִים בַּכֶּסֶף, וּבִשְׁטָר, וּבַחֲזָקָה, 
+וְשֶׁאֵין לָהֶן אַחְרָיוּת אֵינָן נִקְנִים אֶלָּא בִמְשִׁיכָה.  
+נְכָסִים שֶׁאֵין לָהֶן אַחְרָיוּת 
+נִקְנִים עִם הַנְּכָסִים שֶׁיֵּשׁ לָהֶן אַחְרָיוּת 
+בַּכֶּסֶף, וּבִשְׁטָר, וּבַחֲזָקָה.  
+וְשֶׁאֵין לָהֶן אַחְרָיוּת זוֹקְקִים 
+אֶת הַנְּכָסִים שֶׁיֵּשׁ לָהֶן אַחְרָיוּת, 
+וְיִשָּׁבַע עֲלֵיהֶן. 
+
+<small>ו</small>
+כָּל הַנֶּעֱשָׂה דָמִים בְּאַחֵר, 
+כֵּיוָן שֶׁזָּכָה זֶה, נִתְחַיַּב בַּחֲלִיפָיו.  
+כֵּיצַד? 
+הֶחֱלִיף שׁוֹר בְּפָרָה, אוֹ חֲמוֹר בְּשׁוֹר, 
+כֵּיוָן שֶׁזָּכָה זֶה, נִתְחַיַּב בַחֲלִיפָיו.  
+רְשׁוּת הַגָּבוֹהַּ בַּכֶּסֶף, 
+וּרְשׁוּת הַהֶדְיוֹט בַּחֲזָקָה.  
+אֲמִירָתִי לַגָּבוֹהַּ כִּמְסִירָתִי לַהֶדְיוֹט. 
+
+<small>ז</small>
+כָּל מִצְוֹת הָאָב עַל הַבֵּן, 
+הָאֲנָשִׁים חַיָּבִים, וְהַנָּשִׁים פְּטוּרוֹת.  
+כָּל מִצְוֹת הַבֵּן עַל הָאָב, 
+אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין.  
+כָּל מִצְוַת עֲשֵׂה שֶׁהַזְּמַן גְּרָמָהּ, 
+הָאֲנָשִׁים חַיָּבִין, וְהַנָּשִׁים פְּטוּרוֹת.  
+וְכָל מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמַן גְּרָמָהּ, 
+אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין.  
+וְכָל מִצְוָה בְּלֹא תַעֲשֶׂה, 
+בֵּין שֶׁהַזְּמַן גְּרָמָהּ וּבֵין שֶׁלֹּא הַזְּמַן גְּרָמָהּ, 
+אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין, 
+חוּץ מִ'בַּל תַּקִּיף', 
+וּמִ'בַּל תַּשְׁחִית', 
+וּמִ'בַּל תִּטַּמֵּא לַמֵּתִים'. 
+
+<small>ח</small>
+הַסְּמִיכוֹת, וְהַתְּנוּפוֹת, וְהַהַגָּשׁוֹת, 
+הַקְּמָצוֹת, וְהַהַקְטָרוֹת, וְהַמְּלִיקוֹת, 
+הַקַּבָּלוֹת, וְהַהַזָּיוֹת, 
+נוֹהֲגוֹת בָּאֲנָשִׁים וְאֵינָן נוֹהֲגוֹת בַּנָּשִׁים, 
+חוּץ מִמִּנְחַת סוֹטָה וְהַּנְּזִירָה, 
+שֶׁהֵן מְנִיפוֹת. 
+
+<small>ט</small>
+כָּל מִצְוָה שֶׁאֵינָה תְלוּיָה בָאָרֶץ, 
+נוֹהֶגֶת בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, 
+וְכָל שֶׁהִיא תְּלוּיָה בָאָרֶץ, 
+אֵינָה נוֹהֶגֶת אֶלָּא בָאָרֶץ, 
+חוּץ מִן הָעָרְלָה וְהַכִּלְאַיִם.  
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+אַף מִן הֶחָדָשׁ. 
+
+<small>י</small>
+כָּל הָעוֹשֶׂה מִצְוָה אַחַת, מְטִיבִים לוֹ, 
+וּמַאֲרִיכִים אֶת יָמָיו, 
+וְנוֹחֵל אֶת הָאָרֶץ.  
+וְכָל שֶׁאֵינוּ עוֹשֶׂה מִצְוָה אַחַת, 
+אֵין מְטִיבִים לוֹ, 
+וְאֵין מַאֲרִיכִין אֶת יָמָיו, 
+וְאֵינוּ נוֹחֵל אֶת הָאָרֶץ.  
+וְכָל שֶׁאֵינוּ לֹא בַמִּקְרָא 
+וְלֹא בַמִּשְׁנָה וְלֹא בְדֶרֶךְ הָאֶרֶץ, 
+אֵין זֶה מִן הַיִּשּׁוּב. 
+הַמַּחֲזִיק בִּשְׁלָשְׁתָּן, 
+עָלָיו הַכָּתוּב אוֹמֵר: (קהלת ד,יב) 
+"וְהַחוּט הַמְשֻׁלָּשׁ לֹא בִמְהֵרָה יִנָּתֵק".  
+
+
+
+
+
+Chapter 2
+
+<small>א</small>
+הָאִישׁ מְקַדֵּשׁ בּוֹ וּבִשְׁלוּחוֹ,  
+וְהָאִשָּׁה מִתְקַדֶּשֶׁת בָּהּ וּבִשְׁלוּחָהּ.  
+הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ כְּשֶׁהִיא נַעֲרָה 
+בוֹ וּבִשְׁלוּחוֹ.  
+הָאוֹמֵר לָאִשָּׁה: 
+"הִתְקַדְּשִׁי לִי בִתְמָרָה זוֹ", 
+"הִתְקַדְּשִׁי לִי בָזוֹ", 
+"הִתְקַדְּשִׁי לִי בָזוֹ", 
+אִם יֵשׁ בְּאַחַת מֵהֶן שׁוֹוֶה פְרוּטָה, מְקֻדֶּשֶׁת, 
+וְאִם לָאו, אֵינָה מְקֻדֶּשֶׁת.  
+"בָּזוֹ וּבָזוֹ וּבָזוֹ", 
+אִם יֵשׁ בְּכֻלָּם שׁוֹוֶה פְרוּטָה, מְקֻדֶּשֶׁת, 
+וְאִם לָאו, אֵינָה מְקֻדֶּשֶׁת.  
+הָיְתָה אוֹכֶלֶת רִאשׁוֹנָה רִאשׁוֹנָה, 
+אֵינָה מְקֻדֶּשֶׁת, 
+עַד שֶׁיְּהֵא בְאַחַת מֵהֶן שׁוֹוֶה פְרוּטָה. 
+
+<small>ב</small>
+"הִתְקַדְּשִׁי לִי בְכוֹס זֶה שֶׁלַּיַּיִן", 
+וְנִמְצָא שֶׁלִּדְבַשׁ; 
+"שֶׁלִּדְבַשׁ", וְנִמְצָא שֶׁלַּיַּיִן; 
+"בְּדִינָר זֶה שֶׁלַּכֶּסֶף", נִמְצָא שֶׁלַּזָּהָב; 
+"שֶׁלַּזָּהָב", וְנִמְצָא שֶׁלַּכֶּסֶף; 
+"עַל מְנָת שֶׁאֲנִי עָנִי", וְנִמְצָא עָשִׁיר; &lt;שני&gt;
+"עָשִׁיר", וְנִמְצָא עָנִי, 
+אֵינָה מְקֻדֶּשֶׁת.  
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+אִם הִטְעָהּ לִשְׁבָח, 
+הֲרֵי זוֹ מְקֻדֶּשֶׁת. 
+
+<small>ג</small>
+"עַל מְנָת שֶׁאֲנִי כֹהֵן", וְנִמְצָא לֵוִי; &lt;שני&gt;
+"לֵוִי", וְנִמְצָא כֹהֵן; 
+"נָתִין", וְנִמְצָא מַמְזֵר; 
+"מַמְזֵר", וְנִמְצָא נָתִין; 
+"בֶּן עִיר", וְנִמְצָא בֶן כְּרַךְ; 
+"בֶּן כְּרַךְ", וְנִמְצָא בֶן עִיר; 
+"עַל מְנָת שֶׁבֵּיתִי קָרוֹב לַמַּרְחֵץ", וְנִמְצָא רָחוֹק; 
+"רָחוֹק", וְנִמְצָא קָרוֹב; 
+"עַל מְנָת שֶׁיֶּשׁ לִי בַת אוֹ שִׁפְחָה גַדֶּלֶת", וְאֵין לוֹ; 
+"עַל מְנָת שֶׁאֵין לִי", וְיֶשׁ לוֹ; 
+"עַל מְנָת שֶׁיֶּשׁ לִי בָּנִים", וְאֵין לוֹ; 
+עַל מְנָת שֶׁאֵין לוֹ, וְיֶשׁ לוֹ; 
+וְעַל כֻּלָּם, אַף עַל פִּי שֶׁאָמְרָה: 
+"בְּלִבִּי הָיָה לְהִתְקַדֵּשׁ לוֹ אַף עַל פִּי כֵן", 
+אֵינָה מְקֻדֶּשֶׁת.  
+וְכֵן שֶׁהִטְעַתּוּ. 
+
+<small>ד</small>
+הָאוֹמֵר לִשְׁלוּחוֹ: 
+"צֵא וְקַדֵּשׁ לִי אִשָּׁה פְלָנֵית בִּמְקוֹם פְּלוֹנִי", 
+וְהָלַךְ וְקִדְּשָׁהּ בְּמָקוֹם אַחֵר, 
+אֵינָה מְקֻדֶּשֶׁת. 
+"הֲרֵי הִיא בִמְקוֹם פְּלוֹנִי", 
+וְהָלַךְ וְקִדְּשָׁהּ בְּמָקוֹם אַחֵר, 
+הֲרֵי זוֹ מְקֻדֶּשֶׁת. 
+
+<small>ה</small>
+הַמְקַדֵּשׁ אֶת הָאִשָּׁה עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים, 
+וְנִמְצְאוּ עָלֶיהָ נְדָרִים, &lt;ונימצא&gt;
+אֵינָה מְקֻדֶּשֶׁת. 
+כְּנָסָהּ סְתָם, וְנִמְצְאוּ עָלֶיהָ נְדָרִים, 
+תֵּצֵא שֶׁלֹּא בִכְתֻבָּה.  
+עַל מְנָת שֶׁאֵין בָּהּ מוּמִין, 
+וְנִמְצְאוּ בָהּ מוּמִין, 
+אֵינָה מְקֻדֶּשֶׁת. 
+כְּנָסָהּ סְתָם, וְנִמְצְאוּ בָהּ מוּמִין, 
+תֵּצֵא שֶׁלֹּא בִכְתֻבָּה,  
+שֶׁכָּל הַמּוּמִים הַפּוֹסְלִים בַּכֹּהֲנִים, 
+פּוֹסְלִין בַּנָּשִׁים. 
+
+<small>ו</small>
+הַמְקַדֵּשׁ שְׁתֵּי נָשִׁים בְּשׁוֹוֶה פְרוּטָה, 
+אוֹ אִשָּׁה אַחַת בְּפָחוּת מִשּׁוֹוֶה פְרוּטָה, 
+אַף עַל פִּי שֶׁשִּׁלַּח סִבְלוֹנוֹת לְאַחַר מִכֵּן, 
+אֵינָה מְקֻדֶּשֶׁת, 
+שֶׁמֵּחֲמַת קִדּוּשׁ הָרִאשׁוֹן שִׁלַּח.  
+וְכֵן הַקָּטָן שֶׁקִּדֵּשׁ. 
+
+<small>ז</small>
+הַמְקַדֵּשׁ אִשָּׁה וּבִתָּהּ, 
+אוֹ אִשָּׁה וַאֲחוֹתָהּ כְּאַחַת, 
+אֵינָן מְקֻדָּשׁוֹת.  
+מַעֲשֶׂה בְחָמֵשׁ נָשִׁים, 
+וּבָהֶם שְׁתֵּי אַחְיוֹת, 
+וְלִקֵּט אֶחָד כַּלְכַּלָּה שֶׁלַּתְּאֵנִים, 
+מִשֶּׁלָּהֶן הָיַת, וּשְׁבִיעִית הָיַת, 
+אָמַר לָהֶן: 
+"הֲרֵי כֻלְּכֶם מְקֻדָּשׁוֹת לִי בַּכַּלְכַּלָּה הַזֹּאת", 
+וְקִבְּלַתָּהּ אַחַת מֵהֶן עַל יְדֵי כֻלָּם, 
+אָמְרוּ חֲכָמִים: 
+אֵין הָאַחְיוֹת מְקֻדָּשׁוֹת. 
+
+<small>ח</small>
+הַמְקַדֵּשׁ בְּחֶלְקוֹ בְקָדְשֵׁי קָדָשִׁים, בְּקָדָשִׁים קַלִּים, 
+אֵינָה מְקֻדֶּשֶׁת.  
+בְּמַעֲשֵׂר שֵׁנִי, 
+בֵּין שׁוֹגֵג, בֵּין מֵזִיד, לֹא קִדֵּשׁ.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+מֵזִיד, קִדֵּשׁ, שׁוֹגֵג, לֹא קִדֵּשׁ. 
+וּבַהֶקְדֵּשׁ, 
+מֵזִיד, קִדֵּשׁ, שׁוֹגֵג, לֹא קִדֵּשׁ. 
+דִּבְרֵי רְבִּי מֵאִיר.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+שׁוֹגֵג, קִדֵּשׁ, וּמֵזִיד, לֹא קִדֵּשׁ. 
+
+<small>ט</small>
+הַמְקַדֵּשׁ בָּעָרְלָה, 
+בְּכִלְאֵי הַכֶּרֶם, 
+וּבְשׁוֹר הַנִּסְקָל, 
+וּבְעֶגְלָה עֲרוּפָה, 
+וּבְצִפֳּרֵי מְצֹרָע, 
+וּבִשְׂעַר נָזִיר, 
+וּבְפֶטֶר חֲמוֹר, 
+וּבְבָשָׂר בֶּחָלָב, 
+וּבַחֻלִּין שֶׁנִּשְׁחֲטוּ בָעֲזָרָה, 
+אֵינָה מְקֻדֶּשֶׁת.  
+מְכָרָן וְקִדֵּשׁ בִּדְמֵיהֶן, 
+הֲרֵי זוֹ מְקֻדֶּשֶׁת. 
+
+<small>י</small>
+הַמְקַדֵּשׁ בִּתְרוּמוֹת, וּבְמַעַשְׂרוֹת, וּבְמַתָּנוֹת, 
+וּבְמֵי חַטָּאת, וְאֵפֶר חַטָּאת, 
+הֲרֵי זוֹ מְקֻדֶּשֶׁת, 
+אַף עַל פִּי יִשְׂרָאֵל. 
+
+
+
+
+
+Chapter 3
+
+<small>א</small>
+הָאוֹמֵר לַחֲבֵרוֹ: 
+"צֵא וְקַדֵּשׁ לִי אִשָּׁה פְלוֹנִית", 
+וְהָלַךְ וְקִדְּשָׁהּ לְעַצְמוֹ, 
+מְקֻדֶּשֶׁת.  
+וְכֵן הָאוֹמֵר לָאִשָּׁה: 
+"הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי לְאַחַר שְׁלֹשִׁים יוֹם", 
+וּבָא אַחֵר וְקִדְּשָׁהּ בְּתוֹךְ שְׁלֹשִׁים יוֹם, 
+מְקֻדֶּשֶׁת לַשֵּׁנִי. 
+בַּת יִשְׂרָאֵל לְכֹהֵן, &lt;המלים לאחר 'בת' נמחקו ואינן ניתנות לקריאה&gt;
+תֹּאכַל בִּתְרוּמָה.  
+"מֵעַכְשָׁיו לְאַחַר שְׁלֹשִׁים יוֹם", 
+וּבָא אַחֵר וְקִדְּשָׁהּ בְּתוֹךְ שְׁלֹשִׁים יוֹם, 
+מְקֻדֶּשֶׁת וְאֵינָהּ מְקֻדֶּשֶׁת. 
+בַּת כֹּהֵן לְיִשְׂרָאֵל, 
+לֹא תֹאכַל בִּתְרוּמָה. 
+
+<small>ב</small>
+הָאוֹמֵר לָאִשָּׁה: 
+"הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי, 
+עַל מְנָת שֶׁאֶתֶּן לִיךְ מָאתַיִם זוּז", 
+הֲרֵי זוֹ מְקֻדֶּשֶׁת, וְיִתֵּן.  
+"עַל מְנָת שֶׁאֶתֶּן לִיךְ מִכָּן וְעַד שְׁלֹשִׁים יוֹם", 
+נָתַן לָהּ בְּתוֹךְ שְׁלֹשִׁים יוֹם, מְקֻדֶּשֶׁת, 
+וְאִם לָאו, אֵינָה מְקֻדֶּשֶׁת.  
+"עַל מְנָת שֶׁיֶּשׁ לִי מָאתַיִם זוּז", 
+הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיֶשׁ לוֹ.  
+"עַל מְנָת שֶׁאַרְאֵךְ מָאתַיִם זוּז", 
+הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיַרְאֶנָּה. 
+אִם הֶרְאָהּ עַל הַשֻּׁלְחָן, אֵינָה מְקֻדֶּשֶׁת. 
+
+<small>ג</small>
+"עַל מְנָת שֶׁיֶּשׁ לִי בֵית כּוֹר עָפָר", 
+הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיֶשׁ לוֹ.  
+"עַל מְנָת שֶׁיֶּשׁ לִי בִמְקוֹם פְּלוֹנִי", 
+אִם יֵשׁ לוֹ בְאוֹתוֹ הַמָּקוֹם, מְקֻדֶּשֶׁת, 
+וְאִם לָאו, אֵינָה מְקֻדֶּשֶׁת.  
+"עַל מְנָת שֶׁאַרְאֵךְ בֵּית כּוֹר עָפָר", 
+הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיַרְאֶנָּה. 
+הֶרְאָהּ בַּבִּקְעָה, אֵינָה מְקֻדֶּשֶׁת. 
+
+<small>ד</small>
+רְבִּי מֵאִיר אוֹמֵר: 
+כָּל תְּנַי שֶׁאֵינוּ כִתְנַאי בְּנֵי גָד וּבְנֵי רְאוּבֵן, 
+אֵינוּ תְנַי, שֶׁנֶּאֱמַר: (במדבר לב,כט-ל) 
+"וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם: 
+אִם יַעַבְרוּ בְנֵי גָד וּבְנֵי רְאוּבֵן אִתְּכֶם אֶת הַיַּרְדֵּן, 
+כָּל חָלוּץ לַמִּלְחָמָה לִפְנֵי יי, 
+וְנִכְבְּשָׁה הָאָרֶץ לִפְנֵיכֶם, 
+וּנְתַתֶּם לָהֶם אֶת אֶרֶץ הַגִּלְעָד לַאֲחֻזָּה.
+וְאִם לֹא יַעַבְרוּ חֲלוּצִים אִתְּכֶם, 
+וְנֹאחֲזוּ בְתֹכְכֶם בְּאֶרֶץ כְּנָעַן."
+רְבִּי חֲנַנְיָה בֶן גַּמְלִיאֵל אוֹמֵר: 
+צֹרֶךְ הָיָה הַדָּבָר לוֹמַר, שֶׁאִלְמָלֵא כֵן, 
+יֵשׁ בְּמַשְׁמַע שֶׁאַף בְּאֶרֶץ כְּנַעַן לֹא הֻנְחָלוּ. &lt;הוּנַּח לוֹ&gt;
+
+<small>ה</small>
+הַמְקַדֵּשׁ אֶת הָאִשָּׁה וְאָמַר: 
+"סָבוּר הָיִיתִי שֶׁהִיא כֹהֶנֶת", 
+וַהֲרֵי הִיא לְוִיָּה; 
+"לְוִיָּה", וַהֲרֵי הִיא כֹהֶנֶת; 
+"עֲנִיָּה", וַהֲרֵי הִיא עֲשִׁירָה; 
+"עֲשִׁירָה", וַהֲרֵי הִיא עֲנִיָּה, 
+הֲרֵי זוֹ מְקֻדֶּשֶׁת, 
+מִפְּנֵי שֶׁלֹּא הִטְעַתּוּ.  
+
+<small>ו</small>
+הָאוֹמֵר לָאִשָּׁה: 
+"הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי לְאַחַר שֶׁאֶתְגַּיֵּר", 
+וּ"לְאַחַר שֶׁתִּתְגַּיְּרִי", 
+"לְאַחַר שֶׁאֶשְׁתַּחְרֵר", 
+וּ"לְאַחַר שֶׁתִּשְׁתַּחְרְרִי", 
+"לְאַחַר שֶׁיָּמוּת בַּעְלִיךְ", 
+אוֹ "לְאַחַר שֶׁיַּחֲלֹץ לִיךְ יְבָמִיךְ", 
+אֵינָה מְקֻדֶּשֶׁת.  
+וְכֵן הָאוֹמֵר לַחֲבֵרוֹ: 
+"אִם יָלְדָה אִשְׁתָּךְ נְקֵבָה, 
+הֲרֵי הִיא מְקֻדֶּשֶׁת לִי", 
+לֹא אָמַר כְּלוּם. 
+(אִם הָיְתָה אֵשֶׁת חֲבֵרוֹ מְעֻבֶּרֶת וְהֻכַּר עוֹבָרָהּ, 
+דְּבָרָיו קַיָּמִין, 
+וְאִם יָלְדָה נְקֵבָה, מְקֻדֶּשֶׁת.) &lt;ליתא בכ"י קאופמן&gt;
+
+<small>ז</small>
+הָאוֹמֵר לָאִשָּׁה: 
+"הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי 
+עַל מְנָת שֶׁאֲדַבֵּר עָלַיִךְ לַשִּׁלְטוֹן, 
+וְאֶעֱשֶׂה עִמִּיךְ בַּפּוֹעֵל", 
+דִּבֶּר עָלֶיהָ לַשִּׁלְטוֹן, 
+וְעָשָׂה עִמָּהּ בַּפּוֹעֵל, מְקֻדֶּשֶׁת, 
+וְאִם לָאו, אֵינָה מְקֻדֶּשֶׁת. &lt;לָיו&gt; 
+"עַל מְנָת שֶׁיִּרְצֶה אַבָּא", 
+רָצָה הָאָב, מְקֻדֶּשֶׁת, 
+וְאִם לָאו, אֵינָה מְקֻדֶּשֶׁת. &lt;לָאיו&gt;
+מֵת הָאָב, 
+הֲרֵי זוֹ מְקֻדֶּשֶׁת. 
+מֵת הַבֵּן, 
+מְלַמְּדִים אֶת הָאָב שֶׁיֹּאמַר: 
+"אֵינִי רוֹצֶה". 
+
+<small>ח</small>
+"קִדַּשְׁתִּי אֶת בִּתִּי, 
+וְאֵינִי יוֹדֵעַ לְמִי קִדַּשְׁתִּיהָ", 
+בָּא אֶחָד וְאָמַר: 
+"אֲנִי קִדַּשְׁתִּיהָ", נֶאֱמָן.  
+זֶה אוֹמַר "אֲנִי קִדַּשְׁתִּיהָ", 
+וְזֶה אוֹמַר "אֲנִי קִדַּשְׁתִּיהָ", 
+שְׁנֵיהֶם נוֹתְנִין גֵּט.  
+וְאִם רָצוּ, 
+אֶחָד נוֹתֵן גֵּט, וְאֶחָד כּוֹנֵס. 
+
+<small>ט</small>
+"קִדַּשְׁתִּי אֶת בִּתִּי קְטַנָּה, 
+קִדַּשְׁתִּיהָ וְגֵרַשְׁתִּיהָ כְּשֶׁהִיא קְטַנָּה", 
+וַהֲרֵי הִיא קְטַנָּה, נֶאֱמָן.  
+"קִדַּשְׁתִּיהָ וְגֵרַשְׁתִּיהָ כְשֶׁהִיא קְטַנָּה", 
+וַהֲרֵי הִיא גְּדוֹלָה, אֵינוּ נֶאֱמָן.  
+"נִשְׁבֵּית וּפְדִיתִיהָ", 
+בֵּין שֶׁהִיא קְטַנָּה בֵין שֶׁהִיא גְדוֹלָה, 
+אֵינוּ נֶאֱמָן.  
+מִי שֶׁמֵּת וְאָמַר בְּשָׁעַת מִיתָתוֹ: 
+"יֶשׁ לִי בָנִים", נֶאֱמָן. 
+"יֶשׁ לִי אַחִים", אֵינוּ נֶאֱמָן.  
+הַמְקַדֵּשׁ אֶת בִּתּוֹ סְתָם, אֵין הַבּוֹגָרוֹת בִּכְלָל. 
+
+<small>י</small>
+מִי שֶׁיֶּשׁ לוֹ שְׁתֵּי כִתֵּי בָנוֹת מִשְּׁתֵי נָשִׁים, 
+וְאָמַר: 
+"קִדַּשְׁתִּי אֶת בִּתִּי גְדוֹלָה, 
+וְאֵינִי יוֹדֵעַ אִם גְּדוֹלָה שֶׁבַּגְּדוֹלוֹת, 
+אוֹ גְדוֹלָה שֶׁבַּקְּטַנּוֹת, 
+אוֹ קְטַנָּה שֶׁבַּגְּדוֹלוֹת, 
+שֶׁהִיא גְּדוֹלָה מִן הַגְּדוֹלָה שֶׁבַּקְּטַנּוֹת", 
+כֻּלָּם אֲסוּרוֹת, 
+דִּבְרֵי רְבִּי מֵאִיר,  
+חוּץ מִן הַקְּטַנָּה שֶׁבַּקְּטַנּוֹת.  
+רְבִּי יוֹסֵה אוֹמֵר: 
+כֻּלָּם מֻתָּרוֹת, 
+חוּץ מִן הַגְּדוֹלָה שֶׁבַּגְּדוֹלוֹת.  
+
+<small>יא</small>
+"קִדַּשְׁתִּי אֶת בִּתִּי קְטַנָּה, 
+וְאֵינִי יוֹדֵעַ אִם קְטַנָּה שֶׁבַּקְּטַנּוֹת, 
+אוֹ קְטַנָּה שֶׁבַּגְּדוֹלוֹת, 
+אוֹ גְדוֹלָה שֶׁבַּקְּטַנּוֹת, 
+שֶׁהִיא קְטַנָּה מִן הַקְּטַנָּה שֶׁבַּגְּדוֹלוֹת", 
+כֻּלָּם אֲסוּרוֹת, 
+דִּבְרֵי רְבִּי מֵאִיר, 
+חוּץ מִן הַגְּדוֹלָה שֶׁבַּגְּדוֹלוֹת. 
+רְבִּי יוֹסֵה אוֹמֵר: 
+כֻּלָּם מֻתָּרוֹת, 
+חוּץ מִן הַקְּטַנָּה שֶׁבַּקְּטַנּוֹת. 
+
+<small>יב</small>
+הָאוֹמֵר לָאִשָּׁה "קִדַּשְׁתִּיךְ", 
+וְהִיא אוֹמֶרֶת "לֹא קִדַּשְׁתַּנִי", 
+הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, 
+וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו.  
+"קִדַּשְׁתַּנִי", 
+וְהוּא אוֹמֵר "לֹא קִדַּשְׁתִּיךְ", 
+הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, 
+וְהִיא אֲסוּרָה בִקְרוֹבָיו.  
+
+<small>יג</small>
+"קִדַּשְׁתִּיךְ", 
+וְהִיא אוֹמֶרֶת: 
+"לֹא קִדַּשְׁתָּ אֶלָּא בִתִּי", 
+אָסוּר בִּקְרוֹבוֹת גְּדוֹלָה, 
+וּגְדוֹלָה מֻתֶּרֶת בִּקְרוֹבָיו. 
+וּמֻתָּר בִּקְרוֹבוֹת קְטַנָּה, 
+וּקְטַנָּה מֻתֶּרֶת בִּקְרוֹבָיו. 
+
+<small>יד</small>
+"קִדַּשְׁתִּי אֶת בִּתֵּךְ", 
+וְהִיא אוֹמֶרֶת: 
+"לֹא קִדַּשְׁתָּ אֶלָּא אוֹתִי", &lt;אוֹתוֹ&gt;
+אָסוּר בִּקְרוֹבוֹת קְטַנָּה, 
+וּקְטַנָּה מֻתֶּרֶת בִּקְרוֹבָיו. 
+וּמֻתָּר בִּקְרוֹבוֹת גְּדוֹלָה, 
+וּגְדוֹלָה אֲסוּרָה בִקְרוֹבָיו. 
+
+<small>יה</small>
+כָּל מָקוֹם שֶׁיֵּשׁ קִדּוּשִׁים וְאֵין עֲבֵרָה, 
+הַוֶּלֶד הוֹלֵךְ אַחַר הַזָּכָר. 
+וְאֵיזֶה זֶה? 
+זוֹ כֹהֶנֶת, לְוִיָּה, וְיִשְׂרְאֵלִית 
+שֶׁנִּשְּׂאוּ לַכֹּהֵן, וְלַלֵּוִי, וּלְיִשְׂרָאֵל.  
+וְכָל מָקוֹם שֶׁיֵּשׁ קִדּוּשִׁים וְיֵשׁ עֲבֵרָה, 
+הַוֶּלֶד הוֹלֵךְ אַחַר הַפָּגוּם שֶׁבִּשְׁנֵיהֶם. 
+וְאֵיזֶה זֶה? 
+אַלְמָנָה לְכֹהֵן גָּדוֹל, 
+גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, 
+מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, 
+וּבַת יִשְׂרָאֵל לַמַּמְזֵר וְלַנָּתִין.  
+
+[<small>יו</small>]
+וְכָל מִי שֶׁאֵין לָהּ עָלָיו קִדּוּשִׁים, 
+אֲבָל יֶשׁ לָהּ קִדּוּשִׁים עַל אֲחֵרִים, 
+הַוֶּלֶד מַמְזֵר. 
+וְאֵיזֶה זֶה? 
+זֶה הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת הָאֲמוּרוֹת בַּתּוֹרָה, וּפְסוּלוֹת.  
+וְכָל מִי שֶׁאֵין לָהּ לֹא עָלָיו וְלֹא עַל אֲחֵרִים קִדּוּשִׁים, 
+הַוֶּלֶד כָּמוֹהָ. 
+וְאֵיזֶה זֶה? 
+זֶה וֶלֶד שִׁפְחָה וְנָכְרִית. 
+
+<small>יז</small>
+רְבִּי טַרְפוֹן אוֹמֵר: 
+יְכוּלִים הֵם מַמְזֵרִים לִטַּהֵר.  
+כֵּיצַד? 
+מַמְזֵר נוֹשֵׂא שִׁפְחָה, הַוֶּלֶד עֶבֶד. 
+שִׁחְרְרוֹ, נִמְצָא הַבֵּן בֶּן חוֹרִין.  
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+הֲרֵי זֶה עֶבֶד מַמְזֵר. 
+
+
+
+
+
+Chapter 4
+
+<small>א</small>
+עֲשָׂרָה יֹחָסִים עָלוּ מִבָּבֶל: 
+כָּהֲנֵי, לְוִיֵּי, יִשְׂרְאֵלֵי, 
+חֲלָלֵי, גֵּרֵי, חֲרוֹרֵי, 
+מַמְזֵרֵי וּנְתִינֵי, 
+שַׁתּוּקֵי וַאֲסֻפֵּי.  
+כָּהֲנֵי, לְוִיֵּי וְיִשְׂרְאֵלֵי מֻתָּרִין לָבֹא זֶה בָזֶה.  
+לְוִיֵּי וְיִשְׂרְאֵלֵי, חֲלָלֵי, גֵּרֵי וַחֲרוֹרֵי, 
+מֻתָּרִין לָבֹא זֶה בָזֶה.  
+גֵּרֵי וַחֲרוֹרֵי, מַמְזֵרֵי וּנְתִינֵי, שַׁתּוּקֵי וַאֲסֻפֵּי, 
+מֻתָּרִין לָבֹא זֶה בָזֶה. 
+
+<small>ב</small>
+וְאֵלּוּ הֵן הַשַּׁתּוּקֵי? 
+כָּל שֶׁהוּא מַכִּיר אֶת אִמּוֹ, 
+וְאֵינוּ מַכִּיר אֶת אָבִיו.  
+אֲסֻפֵּי? 
+כָּל שֶׁנֶּאֱסַף מִן הַשּׁוּק, 
+וְאֵינוּ מַכִּיר לֹא אֶת אָבִיו וְלֹא אֶת אִמּוֹ.  
+אַבָּא שָׁאוּל הָיָה קוֹרֵא לְשַׁתּוּקֵי בַּדּוּקֵי. 
+
+<small>ג</small>
+כָּל הָאֲסוּרִים מִלָּבֹא בַקָּהָל, 
+מֻתָּרִין לָבֹא זֶה בָזֶה. 
+רְבִּי יְהוּדָה אוֹסֵר.  
+רְבִּי אֶלְעָזָר אוֹמֵר: 
+וַדָּאָן בְּוַדָּאָן, 
+מֻתָּר, 
+וַדָּאָן בִּסְפֵקָן, וּסְפֵקָן בְּוַדָּאָן, וּסְפֵקָן בִּסְפֵקָן, 
+אָסוּר.  
+אֵילּוּ הֵן הַסְּפֵקוֹת? 
+שַׁתּוּקִי, וַאֲסֻפֵּי, וְכוּתִי. 
+
+<small>ד</small>
+הַנּוֹשֵׂא אִשָּׁה כֹהֶנֶת, 
+צָרִיךְ לִבְדֹּק אַחֲרֶיהָ אַרְבַּע אִמָּהוֹת, 
+שֶׁהֵן שְׁמוֹנֶה, וְאֵלּוּ הֵן: 
+אִמָּהּ, וְאֵם אִמָּהּ, 
+וְאֵם אֲבִי אִמָּהּ וְאִמָּהּ, 
+וְאֵם אָבִיהָ וְאִמָּהּ, 
+וְאֵם אָבִי אָבִיהָ וְאִמָּהּ.  
+לְוִיִּים וְיִשְׂרְאֵלִים, 
+מוֹסִיפִין עֲלֵיהֶם עוֹד אַחַת. 
+
+<small>ה</small>
+אֵין בּוֹדְקִין לֹא מִן הַמִּזְבֵּחַ וּלְמַעְלָן, 
+וְלֹא מִן הַדּוּכָן וּלְמַעְלָן, 
+וְלֹא מִן סֶנְהֶדְרִין וּלְמַעְלָן. &lt;הסנהדרין&gt; 
+כָּל שֶׁהָחְזָקוּ אֲבוֹתָיו שׁוֹטְרֵי הָרַבִּים וְגַבָּאֵי צְדָקָה, 
+מַשִּׂיאִים לִכְהֻנָּה, 
+אֵינוּ צָרִיךְ לִבְדֹּק אַחֲרֵיהֶם.  
+רְבִּי יוֹסֵה אוֹמֵר: 
+אַף מִי שֶׁהָיָה חָתוּם עֵד בְּאַרְכֵי יְשָׁנָה שֶׁלַּצִּפּוֹרִין.  
+רְבִּי חֲנַנְיָה בֶן אַנְטִיגְנַס אוֹמֵר: 
+אַף מִי שֶׁהָיָה מֻכְתָּב בְּאִסְרַטְיָא שֶׁלַּמֶּלֶךְ. 
+
+<small>ו</small>
+בַּת חָלָל זָכָר פְּסוּלָה מִן הַכְּהֻנָּה לְעוֹלָם.  
+יִשְׂרָאֵל שֶׁנָּשָׂא חֲלָלָה, 
+בִּתּוֹ כְּשֵׁרָה לִכְהֻנָּה.  
+וְחָלָל שֶׁנָּשָׂא בַת יִשְׂרָאֵל, 
+בִּתּוֹ פְּסוּלָה מִן הַכְּהֻנָּה.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+בַּת גֵּר זָכָר, כְּבַת חָלָל זָכָר. 
+
+<small>ז</small>
+רְבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: 
+יִשְׂרָאֵל שֶׁנָּשָׂא גִיּוֹרֶת, בִּתּוֹ כְשֵׁרָה לִכְהֻנָּה, 
+וְגֵר שֶׁנָּשָׂא בַת יִשְׂרָאֵל, בִּתּוֹ כְשֵׁרָה לִכְהֻנָּה. 
+אֲבָל גֵּר שֶׁנָּשָׂא גִיּוֹרֶת, בִּתּוֹ פְסוּלָה מִן הַכְּהֻנָּה.  
+אֶחָד גֵּרִים וְאֶחָד עֲבָדִים מְשֻׁחְרָרִים, 
+אֲפִלּוּ עַד עֲשָׂרָה דוֹרוֹת, 
+עַד שֶׁתְּהֵא אִמָּן מִיִּשְׂרָאֵל.  
+רְבִּי יוֹסֵה אוֹמֵר: 
+אַף גֵּר שֶׁנָּשָׂא גִיּוֹרֶת, 
+בִּתּוֹ כְשֵׁרָה לִכְהֻנָּה. 
+
+<small>ח</small>
+הָאוֹמֵר "בְּנִי זֶה מַמְזֵר", 
+אֵינוּ נֶאֱמָן.  
+וַאֲפִלּוּ שְׁנֵיהֶם אוֹמְרִים עַל הָעֹבֶר שֶׁבְּמֵעֶיהָ: 
+"מַמְזֵר הוּא", 
+אֵינָן נֶאֱמָנִין.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+נֶאֱמָנִין. 
+
+<small>ט</small>
+מִי שֶׁנָּתַן רְשׁוּת לִשְׁלוּחוֹ לְקַדֵּשׁ אֶת בִּתּוֹ, 
+וְהָלַךְ הוּא וְקִדְּשָׁהּ, 
+אִם שֶׁלּוֹ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין, 
+וְאִם שֶׁלִּשְׁלוּחוֹ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין. 
+אֵין יָדוּעַ, שְׁנֵיהֶם נוֹתְנִין גֵּט. 
+אִם רָצוּ, אֶחָד נוֹתֵן גֵּט, וְאֶחָד כּוֹנֵס. 
+
+<small>י</small>
+וְכֵן הָאִשָּׁה שֶׁנָּתְנָה רְשׁוּת לִשְׁלוּחָהּ לְקַדְּשָׁהּ, 
+וְהָלְכָה הִיא וְקִדְּשָׁה עַצְמָהּ, 
+אִם שֶׁלָּהּ קָדְמוּ, קִדּוּשֶׁיהָ קִדּוּשִׁין, 
+וְאִם שֶׁלִּשְׁלוּחָהּ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין. 
+אֵין יָדוּעַ, שְׁנֵיהֶן נוֹתְנִין גֵּט. 
+אִם רָצוּ, אֶחָד נוֹתֵן גֵּט, וְאֶחָד כּוֹנֵס. 
+
+<small>יא</small>
+מִי שֶׁיָּצָא הוּא וְאִשְׁתּוֹ לִמְדִינַת הַיָּם, 
+וּבָא הוּא וְאִשְׁתּוֹ וּבָנָיו, וְאָמַר: 
+"אִשָּׁה שֶׁיָּצַאת עִמִּי לִמְדִינַת הַיָּם, 
+הֲרֵי הִיא זוֹ, וְאֵלּוּ בָנֶיהָ", 
+אֵינוּ צָרִיךְ לְהָבִיא רְאָיָה, 
+לֹא עַל הָאִשָּׁה וְלֹא עַל הַבָּנִים.  
+"מֵתָה וְאֵלּוּ בָנֶיהָ", 
+מֵבִיא רְאָיָה עַל הַבָּנִים, 
+וְאֵינוּ מֵבִיא רְאָיָה עַל הָאִשָּׁה. 
+
+<small>יב</small>
+"אִשָּׁה נָשָׂאתִי בִמְדִינַת הַיָּם, 
+הֲרֵי זוֹ, וְאֵלּוּ בָנֶיהָ", 
+מֵבִיא רְאָיָה עַל הָאִשָּׁה, 
+וְאֵינוּ מֵבִיא רְאָיָה עַל הַבָּנִים.  
+"מֵתָה וְאֵלּוּ בָנֶיהָ", &lt;מִיתָה&gt;
+מֵבִיא רְאָיָה עַל הָאִשָּׁה וְעַל הַבָּנִים. 
+
+<small>יג</small>
+לֹא יִתְיַחֵד אִישׁ אֶחָד עִם שְׁתֵּי נָשִׁים, 
+אֲבָל אִשָּׁה אַחַת מִתְיַחֶדֶת עִם שְׁנֵי אֲנָשִׁים.  
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+אַף אִישׁ אֶחָד מִתְיַחֵד עִם שְׁתֵּי נָשִׁים. 
+
+<small>יד</small>
+בִּזְמַן שֶׁאִשְׁתּוֹ עִמּוֹ, 
+יָשֵׁן עִמָּהֶם בַּפֻּנְדְּקִי, 
+מִפְּנֵי שֶׁאִשְׁתּוֹ מְשַׁמְּרַתּוּ.  
+מִתְיַחֵד אָדָם עִם אִמּוֹ וְעִם בִּתּוֹ, 
+וְיָשֵׁן עִמָּהֶן בְּקֵרוּב בָּשָׂר. 
+הִגְדִּילוּ, זֶה יָשֵׁן בִּכְסוּתוֹ וְזֶה יָשֵׁן בִּכְסוּתוֹ. 
+
+<small>יה</small>
+לֹא יְלַמֵּד רְוָק סוֹפְרִים, 
+וְלֹא תְלַמֵּד אִשָּׁה סוֹפְרִים.  
+רְבִּי אֶלְעָזָר אוֹמֵר: 
+אַף מִי שֶׁאֵין עִמּוֹ אִשָּׁה, 
+לֹא יְלַמֵּד סוֹפְרִים. 
+
+<small>יו</small>
+רְבִּי יְהוּדָה אוֹמֵר: 
+לֹא יִרְעֶה רְוָק בְּהֵמָה, 
+וְלֹא יִישְׁנוּ שְׁנֵי רְוָקִים בְּטַלֵּת אַחַת; &lt;אחד&gt;
+וַחֲכָמִים מַתִּירִין.  
+כָּל שֶׁעִסְקוֹ עִם הַנָּשִׁים, 
+לֹא יִתְיַחֵד עִם הַנָּשִׁים.  
+וְלֹא יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת בֵּין הַנָּשִׁים.  
+
+&lt;ליתא בכ"י קאופמן. וראה להלן יט-כ&gt;
+(רְבִּי מֵאִיר אוֹמֵר: 
+לְעוֹלָם יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת נְקִיָּה וְקַלָּה, 
+וְיִתְפַּלֵּל לְמִי שֶׁהָעֹשֶׂר וְהַנְּכָסִים שֶׁלּוֹ. 
+שֶׁאֵין אֻמָּנוּת שֶׁאֵין בָּהּ עֲנִיּוּת וַעֲשִׁירוּת, 
+שֶׁלֹּא עֲנִיּוּת מִן הָאֻמָּנוּת, 
+וְלֹא עֲשִׁירוּת מִן הָאֻמָּנוּת, 
+אֶלָּא הַכֹּל לְפִי זְכוּתוֹ.  
+רְבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: 
+רָאִיתָ מִיָּמֶיךָ חַיָּה וָעוֹף שֶׁיֵּשׁ לָהֶם אֻמָּנוּת? 
+וְהֵן מִתְפַּרְנְסִין שֶׁלֹּא בְצַעַר; 
+וַהֲלֹא לֹא נִבְרְאוּ אֶלָּא לְשַׁמְּשֵׁנִי, 
+וַאֲנִי נִבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי, 
+אֵינוּ דִין שֶׁאֶתְפַּרְנֵס שֶׁלֹּא בְצַעַר? 
+אֶלָּא שֶׁהֲרֵעוֹתִי מַעֲשַׂי וְקִפַּחְתִּי אֶת פַּרְנָסָתִי.  
+אַבָּא גֻרְיָן אִישׁ צַיְדָּן אוֹמֵר מִשֵּׁם אַבָּא גֻרְיָא:) 
+
+<small>יז</small>
+רְבִּי מֵאִיר אוֹמֵר: 
+לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ חַמָּר, גַּמָּל, 
+סַפָּר, סַפָּן, חַנְוָנִי וְרוֹעֶה, 
+מִפְּנֵי שֶׁאֻמָּנוּתָן אֻמָּנוּת לֶסְטִים.  
+
+<small>יח</small>
+רְבִּי מֵאִיר אוֹמֵר: 
+לְעוֹלָם לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ
+אֶלָּא מִכָּל מָקוֹם שֶׁאָדָם מִתְפַּרְנֵס. 
+אַשְׁרֵי מִי שֶׁלָּמַד אֻמָּנוּת קְטַנָּה, 
+לִהְיוֹת מִתְפַּרְנֵס מִמֶּנָּה, 
+וְרוּחַ הַבְּרִיּוֹת נוֹחָה מִמֶּנָּה.
+ 
+&lt;ליתא בכ"י קאופמן&gt;
+ (רְבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ: 
+הַחַמָּרִין רֻבָּן רְשָׁעִים, 
+וְהַגַּמָּלִין רֻבָּן כְּשֵׁרִים, 
+הַסַּפָּנִין רֻבָּן חֲסִידִים; 
+טוֹב שֶׁבָּרוֹפְאִים, לְגֵיהִנָּם, 
+וְהַכָּשֵׁר שֶׁבַּטַּבָּחִים שֻׁתָּפוֹ שֶׁלַּעֲמָלֵק.)  
+
+<small>יט</small>
+רְבִּי יְהוּדָה אוֹמֵר: 
+לְעוֹלָם לֹא יְלַמֵּד אָדָן אֶת בְּנוֹ 
+אֶלָּא אֻמָּנוּת נְקִיָּה וְקַלָּה, 
+שֶׁאֵין לָךְ אֻמָּנוּת שֶׁאֵין בָּהּ עֲנִיִּים וַעֲשִׁירִים, 
+אֶלָּא הַכֹּל לְפִי זְכוּתוֹ שֶׁלָּאָדָן.  
+
+<small>כ</small>
+הוּא הָיָה אוֹמֵר: 
+הֲרָאִיתָ מִיָּמֶיךָ אֲרִי סַבָּל, 
+צְבִי קַיָּץ, שׁוּעָל חַנְוָנִי, זְאֵב גּוֹדֵר גְּדֵרוֹת? 
+וַהֲרֵי הַדְּבָרִים קַל וָחֹמֶר: &lt;קול&gt;
+וּמָה אִם אֵלּוּ שֶׁנִּבְרְאוּ שֶׁלֹּא לְשַׁמֵּשׁ אֶת קוֹנָן,
+הֲרֵי הֵן מִתְפַּרְנְסִים שֶׁלֹּא בְצַעַר,
+אֲנִי, שֶׁנִּבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי, 
+אֵינוּ דִין שֶׁתְּהֵא פַרְנָסָתִי שֶׁלֹּא בְצַעַר? 
+וּמִי גָרַם לִי לִהְיוֹת מִתְפַּרְנֵס בְּצַעַר? 
+הֱוֵי אוֹמֵר, חֲטָאַי,
+לְפִי שֶׁהֵרַעְתִּי אֶת מַעֲשַׂי וְקִפַּחְתִּי אֶת פַּרְנָסָתִי.  
+
+[<small>כא</small>]
+אָמַר לָהֶם רְבִּי נְהוֹרַי: 
+מַנִּיחַ אֲנִי כָל אֻמָּנוּת שֶׁבָּעוֹלָם, &lt;את כל&gt;
+וְאֵינִי מְלַמֵּד אֶת בָּנַי אֶלָּא תוֹרָה, 
+כְּדֵי שֶׁיֹּאכְלוּ שְׂכַר עֲמָלָהּ בָּעוֹלָם הַזֶּה, 
+וְקֶרֶן קַיֶּמֶת לָהֶם לָעוֹלָם הַבָּא.  
+שֶׁאֵין לָךְ אֻמָּנוּת שֶׁעוֹמֶדֶת לָאָדָן 
+אֶלָּא בְנַעְרוּתוֹ בִלְבַד,
+אֶלָּא אִם בָּא לִידֵי חֹלִי, 
+אוֹ לְמִדָּה שֶׁלְּיִסּוּרִין, 
+אוֹ יִכָּנֵס לִימֵי זִקְנָה, 
+וְאֵין יָכוֹל לַעֲמֹד בִּמְלַאכְתּוֹ, 
+נִמְצָא מֵת בְּרָעָב.  
+אֲבָל הַתּוֹרָה אֵינָה כֵן, 
+אֶלָּא מְשַׁמֶּרֶת אֶת הָאָדָם מִכָּל רַע בְּנַעְרוּתוֹ, &lt;אדם&gt;
+וְנוֹתֶנֶת לוֹ אַחֲרִית וְתִקְוָה בְזִקְנוּתוֹ.  
+בְּנַעְרוּתוֹ מַה הוּא אוֹמֵר? (ישעיה מ,לא)
+"וְקוֹיֵ יי יַחֲלִיפוּ כֹחַ, יַעֲלוּ אֵבֶר כַּנְּשָׁרִים, 
+יָרוּצוּ וְלֹא יִיגָעוּ, יֵלְכוּ וְלֹא יִיעָפוּ. " 
+בְּזִקְנוּתוֹ מַה הוּא אוֹמֵר? (תהלים צב,טו)
+"עוֹד יְנוּבוּן בְּשֵׂיבָה, דְּשֵׁנִים וְרַעֲנַנִּים יִהְיוּ." 
+
+[<small>כב</small>]
+וְכֵן אַתְּ מוֹצֵא בְאָבִינוּ אַבְרָהָם, 
+שֶׁשִּׁמֵּר אֶת הַתּוֹרָה עַד שֶׁלֹּא בָאת לָעוֹלָם, 
+שֶׁנֶּאֱמַר: (בראשית כו,ה) 
+"עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי, 
+וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי".  
+
+[כג] &lt;הושלם מכ"י פרמה&gt;
+וְכֵן אַתְּ מוֹצֵא [בְאָבִינוּ אַבְרָהָם],
+שֶׁבֵּרְכוֹ הַמָּקוֹם בָּרוּךְ הוּא בְּנַעְרוּתוֹ וּבְזִקְנוּתוֹ.  
+בְּנַעְרוּתוֹ [מַה הוּא אוֹמֵר? (בראשית יב,ב)
+"וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ, 
+וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה."
+בְּזִקְנוּתוֹ] מַה הוּא אוֹמֵר? (בראשית כד,א) 
+"וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים, 
+וַיי בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. "
+
+חסל מסכתא קידושין 
+חסל סדר נשים
+
+
+
+
+סדר נזקים
+
+
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt b/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt
new file mode 100644
index 0000000000000000000000000000000000000000..e0cb0d3303b7ccedbb923ba0c24140e3f3b1dcdf
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt	
@@ -0,0 +1,67 @@
+Mishnah Kiddushin
+משנה קידושין
+Mishnah, ed. Romm, Vilna 1913
+https://www.nli.org.il/he/books/NNL_ALEPH001741739
+
+משנה קידושין
+
+
+
+Chapter 1
+
+האשה נקנית בשלש דרכים. וקונה את עצמה בשתי דרכים. נקנית בכסף. בשטר. ובביאה. בכסף. בית שמאי אומרים בדינר. ובשוה דינר. ובית הלל אומרים. בפרוטה. ובשוה פרוטה. וכמה היא פרוטה. אחד משמנה באיסר האיטלקי. וקונה את עצמה בגט. ובמיתת הבעל. היבמה נקנית בביאה. וקונה את עצמה בחליצה. ובמיתת היבם:  
+עבד עברי נקנה בכסף. ובשטר. וקונה את עצמו בשנים וביובל ובגרעון כסף. יתירה עליו אמה העבריה שקונה את עצמה בסימנין. הנרצע נקנה ברציעה. וקונה את עצמו ביובל. ובמיתת האדון:  
+עבד כנעני נקנה בכסף. ובשטר. ובחזקה. וקונה את עצמו בכסף על ידי אחרים. ובשטר על ידי עצמו. דברי רבי מאיר. וחכמים אומרים בכסף על ידי עצמו. ובשטר על ידי אחרים. ובלבד שיהא הכסף משל אחרים:  
+בהמה גסה נקנית במסירה. והדקה בהגבהה. דברי ר' מאיר ור' אליעזר. וחכמים אומרים. בהמה דקה נקנית במשיכה.  
+נכסים שיש להם אחריות נקנין בכסף. ובשטר. ובחזקה. ושאין להם אחריות. אין נקנין אלא במשיכה. נכסים שאין להם אחריות נקנין עם נכסים שיש להם אחריות. בכסף. ובשטר. ובחזקה. וזוקקין נכסים שאין להם אחריות. את הנכסים שיש להם אחריות לישבע עליהן:  
+כל הנעשה דמים באחר. כיון שזכה זה. נתחייב זה בחליפיו. כיצד. החליף שור בפרה. או חמור בשור. כיון שזכה זה. נתחייב זה בחליפיו. רשות הגבוה בכסף. ורשות ההדיוט בחזקה. אמירתו לגבוה כמסירתו להדיוט:  
+כל מצות הבן על האב. אנשים חייבין. ונשים פטורות. וכל מצות האב על הבן. אחד אנשים ואחד נשים חייבין. וכל מצות עשה שהזמן גרמה אנשים חייבין ונשים פטורות. וכל מצות עשה שלא הזמן גרמה. אחד אנשים ואחד נשים חייבין. וכל מצות לא תעשה. בין שהזמן גרמה. בין שלא הזמן גרמה. אחד אנשים ואחד נשים חייבין. חוץ מבל תשחית. ובל תקיף. ובל תטמא למתים:  
+הסמיכות. והתנופות. וההגשות. והקמיצות. וההקטרות. והמליקות. וההזאות. והקבלות. נוהגין באנשים. ולא בנשים. חוץ ממנחת סוטה ונזירה. שהן מניפות:  
+כל מצוה שהיא תלויה בארץ. אינה נוהגת אלא בארץ. ושאינה תלויה בארץ. נוהגת בין בארץ. בין בחוצה לארץ. חוץ מן הערלה וכלאים. רבי אליעזר אומר. אף מן החדש:  
+כל העושה מצוה אחת מטיבין לו. ומאריכין לו ימיו. ונוחל את הארץ. וכל שאינו עושה מצוה אחת. אין מטיבין לו. ואין מאריכין לו ימיו. ואינו נוחל את הארץ. כל שישנו במקרא. ובמשנה. ובדרך ארץ לא במהרה הוא חוטא. שנאמר (קהלת ד, יב) והחוט המשולש לא במהרה ינתק. וכל שאינו לא במקרא. ולא במשנה. ולא בדרך ארץ. אינו מן הישוב:  
+
+Chapter 2
+
+האיש מקדש בו. ובשלוחו. האשה מתקדשת בה. ובשלוחה. האיש מקדש את בתו כשהיא נערה. בו. ובשלוחו. האומר לאשה התקדשי לי בתמרה זו. התקדשי לי בזו. אם יש באחת מהן שוה פרוטה. מקודשת. ואם לאו. אינה מקודשת. בזו. ובזו. ובזו. אם יש שוה פרוטה בכולן. מקודשת. ואם לאו אינה מקודשת. היתה אוכלת ראשונה ראשונה. אינה מקודשת. עד שיהא באחת מהן שוה פרוטה.  
+התקדשי לי בכוס זה של יין. ונמצא של דבש. של דבש ונמצא של יין. בדינר זה של כסף. ונמצא של זהב. של זהב. ונמצא של כסף. על מנת שאני עשיר. ונמצא עני. עני ונמצא עשיר. אינה מקודשת. רבי שמעון אומר אם הטעה לשבח. מקודשת:  
+על מנת שאני כהן ונמצא לוי. לוי ונמצא כהן. נתין ונמצא ממזר. ממזר ונמצא נתין. בן עיר ונמצא בן כרך. בן כרך ונמצא בן עיר. על מנת שביתי קרוב למרחץ. ונמצא רחוק. רחוק ונמצא קרוב. על מנת שיש לי בת או שפחה גדלת ואין לו. או על מנת שאין לי. ויש לו. על מנת שאין לי בנים. ויש לו. או על מנת שיש לי. ואין לו. ובכולם אף על פי שאמרה בלבי היה להתקדש לו אף על פי כן. אינה מקודשת. וכן היא שהטעתו:  
+האומר לשלוחו צא וקדש לי אשה פלונית במקום פלוני. והלך וקדשה במקום אחר. אינה מקודשת. הרי היא במקום פלוני. וקדשה במקום אחר. הרי זו מקודשת:  
+המקדש את האשה על מנת שאין עליה נדרים. ונמצאו עליה נדרים. אינה מקודשת. כנסה סתם ונמצאו עליה נדרים. תצא שלא בכתובה. על מנת שאין עליה מומין. ונמצאו בה מומין. אינה מקודשת. כנסה סתם ונמצאו בה מומין תצא שלא בכתובה. כל המומין הפוסלים בכהנים. פוסלים בנשים:  
+המקדש שתי נשים בשוה פרוטה. או אשה אחת בפחות משוה פרוטה. אף על פי ששלח סבלונות לאחר מכאן. אינה מקודשת. שמחמת קדושין הראשונים שלח. וכן קטן שקידש:  
+המקדש אשה ובתה. או אשה ואחותה כאחת. אינן מקודשות. ומעשה בחמש נשים. ובהן שתי אחיות. וליקט אחד כלכלה של תאנים. ושלהם היתה. ושל שביעית היתה. ואמר הרי כולכם מקודשות לי בכלכלה זו. וקבלה אחת מהן על ידי כולן. ואמרו חכמים אין האחיות מקודשות:  
+המקדש בחלקו. בין קדשי קדשים בין קדשים קלים. אינה מקודשת. במעשר שני. בין שוגג. בין מזיד. לא קדש. דברי רבי מאיר. רבי יהודה אומר. בשוגג לא קדש. במזיד קדש. ובהקדש. במזיד קדש. ובשוגג לא קדש. דברי רבי מאיר. רבי יהודה אומר בשוגג קדש. במזיד לא קדש:  
+המקדש בערלה. בכלאי הכרם. בשור הנסקל. ובעגלה ערופה. בצפורי מצורע. ובשער נזיר. ופטר חמור. ובשר בחלב. וחולין שנשחטו בעזרה אינה מקודשת. מכרן וקידש בדמיהן מקודשת:  
+המקדש בתרומות. ובמעשרות. ובמתנות. ובמי חטאת. ובאפר חטאת. הרי זו מקודשת. ואפילו ישראל:  
+
+Chapter 3
+
+האומר לחברו צא וקדש לי אשה פלונית והלך וקדשה לעצמו מקודשת. וכן האומר לאשה הרי את מקודשת לי לאחר שלשים יום. ובא אחר וקדשה בתוך שלשים. מקודשת לשני. בת ישראל לכהן. תאכל בתרומה. מעכשיו ולאחר שלשים יום. ובא אחר וקדשה בתוך שלשים יום. מקודשת ואינה מקודשת. בת ישראל לכהן. או בת כהן לישראל. לא תאכל בתרומה:  
+האומר לאשה הרי את מקודשת לי על מנת שאתן לך מאתים זוז. הרי זו מקודשת. והוא יתן. על מנת שאתן לך מכאן ועד שלשים יום. נתן לה בתוך שלשים מקודשת. ואם לאו אינה מקודשת. על מנת שיש לי מאתים זוז. הרי זו מקודשת ויש לו. על מנת שאראיך מאתים זוז. הרי זו מקודשת ויראה לה. ואם הראה על השלחן. אינה מקודשת:  
+על מנת שיש לי בית כור עפר. הרי זו מקודשת. ויש לו. על מנת שיש לי במקום פלוני. אם יש לו באותו מקום מקודשת. ואם לאו. אינה מקודשת. על מנת שאראיך בית כור עפר. הרי זו מקודשת. ויראנה. ואם הראה בבקעה. אינה מקודשת:  
+רבי מאיר אומר כל תנאי שאינו כתנאי בני גד ובני ראובן אינו תנאי. שנאמר (במדבר לב, ו) ויאמר משה אליהם אם יעברו בני גד ובני ראובן. וכתיב ואם לא יעברו חלוצים. רבי חנינא בן גמליאל אומר צריך היה הדבר לאמרו. שאלמלא כן. יש במשמע שאפילו בארץ כנען לא ינחלו:  
+המקדש את האשה ואמר כסבור הייתי שהיא כהנת והרי היא לויה. לויה והרי היא כהנת. עניה והרי היא עשירה. עשירה והרי היא עניה. הרי זו מקודשת. מפני שלא הטעתו. האומר לאשה הרי את מקודשת לי לאחר שאתגייר. או לאחר שתתגיירי. לאחר שאשתחרר. או לאחר שתשתחררי. לאחר שימות בעליך או לאחר שתמות אחותיך. לאחר שיחלוץ לך יבמיך. אינה מקודשת. וכן האומר לחבירו אם ילדה אשתך נקבה. הרי היא מקודשת לי. אינה מקודשת. אם היתה אשת חבירו מעוברת והוכר עוברה דבריו קיימין. ואם ילדה נקבה מקודשת:  
+האומר לאשה הרי את מקודשת לי על מנת שאדבר עליך לשלטון. ואעשה עמך כפועל. דבר עליה לשלטון. ועשה עמה כפועל. מקודשת. ואם לאו. אינה מקודשת. על מנת שירצה אבא. רצה האב מקודשת. ואם לאו. אינה מקודשת. מת האב הרי זו מקודשת. מת הבן. מלמדין האב לומר שאינו רוצה:  
+קדשתי את בתי. ואיני יודע למי קדשתיה. ובא אחד ואמר אני קדשתיה. נאמן. זה אמר אני קדשתיה. וזה אמר אני קדשתיה. שניהם נותנים גט. ואם רצו אחד נותן גט ואחד כונס:  
+קדשתי את בתי קדשתיה וגרשתיה כשהיא קטנה. והרי היא קטנה נאמן. קדשתיה וגרשתיה כשהיא קטנה. והרי היא גדולה. אינו נאמן. נשבית ופדיתיה. בין שהיא קטנה. בין שהיא גדולה. אינו נאמן. מי שאמר בשעת מיתתו יש לי בנים נאמן. יש לי אחים. אינו נאמן. המקדש את בתו סתם. אין הבוגרות בכלל:  
+מי שיש לו שתי כיתי בנות משתי נשים. ואמר קדשתי את בתי הגדולה. ואיני יודע אם גדולה שבגדולות. או גדולה שבקטנות. או קטנה שבגדולות. שהיא גדולה מן הגדולה שבקטנות. כולן אסורות. חוץ מן הקטנה שבקטנות. דברי רבי מאיר. ר' יוסי אומר כולן מותרות. חוץ מן הגדולה שבגדולות. קדשתי את בתי הקטנה ואיני יודע אם קטנה שבקטנות. או קטנה שבגדולות. או גדולה שבקטנות. שהיא קטנה מן הקטנות שבגדולות. כולן אסורות חוץ מן הגדולה שבגדולות. דברי רבי מאיר. רבי יוסי אומר כולן מותרות. חוץ מן הקטנה. שבקטנות:  
+האומר לאשה קדשתיך. והיא אומרת לא קדשתני. הוא אסור בקרובותיה. והיא מותרת בקרוביו. היא אומרת קדשתני. והוא אומר לא קדשתיך. הוא מותר בקרובותיה. והיא אסורה בקרוביו. קדשתיך והיא אומרת לא קדשת אלא בתי. הוא אסור בקרובות גדולה. וגדולה מותרת בקרוביו. הוא מותר בקרובות קטנה. וקטנה מותרת בקרוביו:  
+קדשתי את בתך. והיא אומרת לא קדשת אלא אותי. הוא אסור בקרובות קטנה. וקטנה מותרת בקרוביו. הוא מותר בקרובות גדולה. וגדולה אסורה בקרוביו.  
+כל מקום שיש קדושין ואין עבירה. הולד הולך אחר הזכר. ואיזה. זו כהנת לויה וישראלית שנשאו לכהן וללוי וישראל. וכל מקום שיש קדושין ויש עבירה. הולד הולך אחר הפגום. ואיזו. זו אלמנה לכהן גדול. גרושה וחלוצה לכהן הדיוט ממזרת ונתינה לישראל. בת ישראל לממזר ולנתין. וכל מי שאין לה עליו קדושין אבל יש לה על אחרים קדושין הולד ממזר. ואיזה זה הבא על אחת מכל העריות שבתורה. וכל מי שאין לה לא עליו ולא על אחרים קדושין. הולד כמותה. ואיזה זה ולד שפחה ונכרית:  
+רבי טרפון אומר. יכולין ממזרים ליטהר. כיצד. ממזר שנשא שפחה הולד עבד. שחררו. נמצא הבן בן חורין. רבי אליעזר אומר הרי זה עבד ממזר:  
+
+Chapter 4
+
+עשרה יוחסין עלו מבבל. כהני. לויי. ישראלי. חללי. גירי. וחרורי. ממזרי. נתיני. שתוקי. ואסופי. כהני לויי וישראלי. מותרים לבא זה בזה. לויי ישראלי חללי גירי וחרורי. מותרים לבא זה בזה. גירי וחרורי ממזרי ונתיני שתוקי ואסופי. כולם מותרין לבא זה בזה: 
+ואלו הם שתוקי כל שהוא מכיר את אמו. ואינו מכיר את אביו. אסופי כל שנאסף מן השוק. ואינו מכיר לא אביו ולא אמו. אבא שאול היה קורא לשתוקי בדוקי: 
+כל האסורים לבא בקהל. מותרים לבא זה בזה. רבי יהודה אוסר. רבי אליעזר אומר. ודאן בודאן מותר. ודאן בספיקן. [וספקן בודאן.] וספיקן בספיקן אסור. ואלו הן הספיקות. שתוקי אסופי וכותי: 
+הנושא אשה כהנת. צריך לבדוק אחריה ארבע אמהות. שהן שמנה. אמה. ואם אמה. ואם אבי אמה. ואמה. ואם אביה. ואמה. ואם אבי אביה. ואמה. לויה וישראלית מוסיפין עליהן עוד אחת: 
+אין בודקין לא מן המזבח ולמעלה. ולא מן הדוכן ולמעלה ולא מן סנהדרין ולמעלה. וכל שהוחזקו אבותיו משוטרי הרבים וגבאי צדקה. משיאין לכהונה ואין צריך לבדוק אחריהן. ר' יוסי אומר אף מי שהיה חתום עד בערכי הישנה של צפורי. רבי חנינא בן אנטיגנוס אומר אף מי שהיה מוכתב באסטרטיא של מלך: 
+בת חלל זכר פסולה מן הכהונה לעולם. ישראל שנשא חללה בתו כשרה לכהונה. חלל שנשא בת ישראל. בתו פסולה לכהונה. רבי יהודה אומר בת גר זכר. כבת חלל זכר: 
+רבי אליעזר בן יעקב אומר ישראל שנשא גיורת. בתו כשרה לכהונה. וגר שנשא בת ישראל. בתו כשרה לכהונה. אבל גר שנשא גיורת. בתו פסולה לכהונה. אחד גר. ואחד עבדים משוחררים. אפילו עד עשרה דורות. עד שתהא אמו מישראל. רבי יוסי אומר אף גר שנשא גיורת. בתו כשרה לכהונה: 
+האומר בני זה ממזר אינו נאמן ואפילו שניהם אומרים על העובר שבמעיה ממזר הוא אינם נאמנים. רבי יהודה אומר נאמנים 
+מי שנתן רשות לשלוחו לקדש את בתו והלך הוא וקדשה. אם שלו קדמו קדושיו קדושין. ואם של שלוחו קדמו קדושיו קדושין. ואם אינו ידוע שניהם נותנים גט. ואם רצו אחד נותן גט ואחד כונס. וכן האשה שנתנה רשות לשלוחה לקדשה והלכה וקדשה את עצמה. אם שלה קדמה קדושיה קדושין. ואם של שלוחה קדמו קדושיו קדושין. ואם אינו ידוע שניהם נותנים לה גט. ואם רצו אחד נותן לה גט ואחד כונס: 
+מי שיצא הוא ואשתו למדינת הים ובא הוא ואשתו ובניו ואמר אשה שיצאת עמי למדינת הים הרי היא זו ואלו בניה. אין צריך להביא ראיה לא על האשה ולא על הבנים. מתה ואלו בניה. מביא ראיה על הבנים. ואינו מביא ראיה על האשה: 
+אשה נשאתי במדינת הים הרי היא זו. ואלו בניה. מביא ראיה על האשה. ואין צריך להביא ראיה על הבנים. מתה ואלו בניה. צריך להביא ראיה על האשה. ועל הבנים: 
+לא יתיחד אדם עם שתי נשים. אבל אשה אחת מתיחדת עם שני אנשים. רבי שמעון אומר. אף איש אחד מתייחד עם שתי נשים. בזמן שאשתו עמו. וישן עמהם בפונדקי מפני שאשתו משמרתו. מתייחד אדם עם אמו ועם בתו. וישן עמהם בקרוב בשר. ואם הגדילו. זו ישנה בכסותה. וזה ישן בכסותו: 
+לא ילמד אדם רווק סופרים. ולא תלמד אשה סופרים. ר' אליעזר אומר אף מי שאין לו אשה לא ילמד סופרים: 
+ר' יהודה אומר לא ירעה רווק בהמה. ולא ישנו שני רווקים בטלית אחת. וחכמים מתירין. כל שעסקו עם הנשים לא יתייחד עם הנשים. ולא ילמד אדם את בנו אומנות בין הנשים. רבי מאיר אומר לעולם ילמד אדם את בנו אומנות נקיה וקלה. ויתפלל למי שהעושר והנכסים שלו. שאין אומנות שאין בה עניות ועשירות. שלא עניות מן האומנות. ולא עשירות מן האומנות. אלא הכל לפי זכותו. רבי שמעון בן אליעזר אומר. ראית מימיך חיה ועוף שיש להם אומנות והן מתפרנסין שלא בצער. והלא לא נבראו אלא לשמשני. ואני נבראתי לשמש את קוני. אינו דין שאתפרנס שלא בצער. אלא שהרעותי מעשי. וקפחתי את פרנסתי: אבא גוריין איש צדיין אומר משום אבא גוריא לא ילמד אדם את בנו חמר. גמל. ספר. ספן. רועה. וחנוני. שאומנתן אומנות לסטים. רבי יהודה אומר משמו. החמרין רובן רשעים. והגמלין רובן כשרים. הספנין רובן חסידים. טוב שברופאים לגיהנם. והכשר שבטבחים שותפו של עמלק. רבי נהוראי אומר מניח אני כל אומנות שבעולם. ואיני מלמד את בני אלא תורה. שאדם אוכל משכרה בעולם הזה. וקרן קיימת לעולם הבא. ושאר כל אומנות אינן כן. כשאדם בא לידי חולי. או לידי זקנה. או לידי יסורין. ואינו יכול לעסוק במלאכתו. הרי הוא מת ברעב. אבל התורה אינה כן אלא משמרתו מכל רע בנערותו. ונותנת לו אחרית ותקוה בזקנותו. בנערותו מה הוא אומר (ישעיה מ, לא) וקוי ה' יחליפו כח. בזקנותו מהו אומר (תהלים צב, טו) עוד ינובון בשיבה. וכן הוא אומר באברהם אבינו עליו השלום (בראשית כד, א) ואברהם זקן וה' ברך את אברהם בכל. מצינו שעשה אברהם אבינו את כל התורה כולה עד שלא נתנה שנאמר (בראשית כו, ה) עקב אשר שמע אברהם בקולי. וישמור משמרתי. מצותי חקותי ותורותי: 
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/Hebrew/Torat Emet 357.txt b/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/Hebrew/Torat Emet 357.txt
new file mode 100644
index 0000000000000000000000000000000000000000..cdb367ae0655a7e0e52c20632f1e201a89292fd9
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/Hebrew/Torat Emet 357.txt	
@@ -0,0 +1,113 @@
+Mishnah Kiddushin
+משנה קידושין
+Torat Emet 357
+http://www.toratemetfreeware.com/index.html?downloads
+
+משנה קידושין
+
+
+
+Chapter 1
+
+הָאִשָּׁה נִקְנֵית בְּשָׁלשׁ דְּרָכִים, וְקוֹנָה אֶת עַצְמָהּ בִּשְׁתֵּי דְרָכִים. נִקְנֵית בְּכֶסֶף, בִּשְׁטָר, וּבְבִיאָה. בְּכֶסֶף, בֵּית שַׁמַּאי אוֹמְרִים, בְּדִינָר וּבְשָׁוֶה דִינָר. וּבֵית הִלֵּל אוֹמְרִים, בִּפְרוּטָה וּבְשָׁוֶה פְרוּטָה. וְכַמָּה הִיא פְרוּטָה, אֶחָד מִשְּׁמֹנָה בָאִסָּר הָאִיטַלְקִי. וְקוֹנָה אֶת עַצְמָהּ בְּגֵט וּבְמִיתַת הַבָּעַל. הַיְבָמָה נִקְנֵית בְּבִיאָה. וְקוֹנָה אֶת עַצְמָהּ בַּחֲלִיצָה וּבְמִיתַת הַיָּבָם: 
+
+עֶבֶד עִבְרִי נִקְנֶה בְכֶסֶף וּבִשְׁטָר, וְקוֹנֶה אֶת עַצְמוֹ בַּשָּׁנִים וּבַיּוֹבֵל וּבְגִרְעוֹן כֶּסֶף. יְתֵרָה עָלָיו אָמָה הָעִבְרִיָּה, שֶׁקּוֹנָה אֶת עַצְמָהּ בְּסִימָנִין. הַנִּרְצָע נִקְנֶה בִרְצִיעָה, וְקוֹנֶה אֶת עַצְמוֹ בַיּוֹבֵל וּבְמִיתַת הָאָדוֹן: 
+
+עֶבֶד כְּנַעֲנִי נִקְנֶה בְכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה, וְקוֹנֶה אֶת עַצְמוֹ בְכֶסֶף עַל יְדֵי אֲחֵרִים, וּבִשְׁטָר עַל יְדֵי עַצְמוֹ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בְּכֶסֶף עַל יְדֵי עַצְמוֹ וּבִשְׁטָר עַל יְדֵי אֲחֵרִים, וּבִלְבַד שֶׁיְּהֵא הַכֶּסֶף מִשֶּׁל אֲחֵרִים: 
+
+בְּהֵמָה גַסָּה נִקְנֵית בִּמְסִירָה, וְהַדַּקָּה בְּהַגְבָּהָה, דִּבְרֵי רַבִּי מֵאִיר וְרַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, בְּהֵמָה דַקָּה נִקְנֵית בִּמְשִׁיכָה: 
+
+נְכָסִים שֶׁיֵּשׁ לָהֶם אַחֲרָיוּת נִקְנִין בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה. וְשֶׁאֵין לָהֶם אַחֲרָיוּת, אֵין נִקְנִין אֶלָּא בִמְשִׁיכָה. נְכָסִים שֶׁאֵין לָהֶם אַחֲרָיוּת, נִקְנִין עִם נְכָסִים שֶׁיֵּשׁ לָהֶם אַחֲרָיוּת, בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה. וְזוֹקְקִין נְכָסִים שֶׁאֵין לָהֶם אַחֲרָיוּת אֶת הַנְּכָסִים שֶׁיֵּשׁ לָהֶם אַחֲרָיוּת לִשָּׁבַע עֲלֵיהֶן: 
+
+כָּל הַנַּעֲשֶׂה דָמִים בְּאַחֵר, כֵּיוָן שֶׁזָּכָה זֶה, נִתְחַיֵּב זֶה בַחֲלִיפָיו. כֵּיצַד. הֶחֱלִיף שׁוֹר בְּפָרָה אוֹ חֲמוֹר בְּשׁוֹר, כֵּיוָן שֶׁזָּכָה זֶה, נִתְחַיֵּב זֶה בַחֲלִיפָיו. רְשׁוּת הַגָּבוֹהַּ, בְּכֶסֶף, וּרְשׁוּת הַהֶדְיוֹט, בַּחֲזָקָה. אֲמִירָתוֹ לַגָּבוֹהַּ, כִּמְסִירָתוֹ לַהֶדְיוֹט: 
+
+כָּל מִצְוֹת הַבֵּן עַל הָאָב, אֲנָשִׁים חַיָּבִין וְנָשִׁים פְּטוּרוֹת. וְכָל מִצְוֹת הָאָב עַל הַבֵּן, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין. וְכָל מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָהּ, אֲנָשִׁים חַיָּבִין וְנָשִׁים פְּטוּרוֹת. וְכָל מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמָן גְּרָמָהּ, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין. וְכָל מִצְוַת לֹא תַעֲשֶׂה, בֵּין שֶׁהַזְּמָן גְּרָמָהּ בֵּין שֶׁלֹּא הַזְּמָן גְּרָמָהּ, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין, חוּץ מִבַּל תַּשְׁחִית וּבַל תַּקִּיף וּבַל תִּטַּמָּא לְמֵתִים: 
+
+הַסְּמִיכוֹת, וְהַתְּנוּפוֹת, וְהַהַגָּשׁוֹת, וְהַקְּמִיצוֹת, וְהַהַקְטָרוֹת, וְהַמְּלִיקוֹת, וְהַהַזָּאוֹת, וְהַקַּבָּלוֹת, נוֹהֲגִין בַּאֲנָשִׁים וְלֹא בְנָשִׁים, חוּץ מִמִּנְחַת סוֹטָה וּנְזִירָה, שֶׁהֵן מְנִיפוֹת: 
+
+כָּל מִצְוָה שֶׁהִיא תְלוּיָה בָאָרֶץ אֵינָהּ נוֹהֶגֶת אֶלָּא בָאָרֶץ. וְשֶׁאֵינָהּ תְּלוּיָה בָאָרֶץ נוֹהֶגֶת בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ, חוּץ מִן הָעָרְלָה וְכִלְאָיִם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף מִן הֶחָדָשׁ: 
+
+כָּל הָעוֹשֶׂה מִצְוָה אַחַת, מְטִיבִין לוֹ וּמַאֲרִיכִין לוֹ יָמָיו וְנוֹחֵל אֶת הָאָרֶץ. וְכָל שֶׁאֵינוֹ עוֹשֶׂה מִצְוָה אַחַת, אֵין מְטִיבִין לוֹ וְאֵין מַאֲרִיכִין לוֹ יָמָיו וְאֵינוֹ נוֹחֵל אֶת הָאָרֶץ. כָּל שֶׁיֶּשְׁנוֹ בַמִּקְרָא וּבַמִּשְׁנָה וּבְדֶרֶךְ אֶרֶץ, לֹא בִמְהֵרָה הוּא חוֹטֵא, שֶׁנֶּאֱמַר (קהלת ד) וְהַחוּט הַמְשֻׁלָּשׁ לֹא בִמְהֵרָה יִנָּתֵק. וְכָל שֶׁאֵינוֹ לֹא בַמִּקְרָא וְלֹא בַמִּשְׁנָה וְלֹא בְדֶרֶךְ אֶרֶץ, אֵינוֹ מִן הַיִּשּׁוּב: 
+
+
+Chapter 2
+
+הָאִישׁ מְקַדֵּשׁ בּוֹ וּבִשְׁלוּחוֹ. הָאִשָּׁה מִתְקַדֶּשֶׁת בָּהּ וּבִשְׁלוּחָהּ. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ כְּשֶׁהִיא נַעֲרָה, בּוֹ וּבִשְׁלוּחוֹ. הָאוֹמֵר לְאִשָּׁה, הִתְקַדְּשִׁי לִי בִתְמָרָה זוֹ, הִתְקַדְּשִׁי לִי בְזוֹ, אִם יֵשׁ בְּאַחַת מֵהֶן שָׁוֶה פְרוּטָה, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. בְּזוֹ וּבְזוֹ וּבְזוֹ, אִם יֵשׁ שָׁוֶה פְרוּטָה בְּכֻלָּן, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. הָיְתָה אוֹכֶלֶת רִאשׁוֹנָה רִאשׁוֹנָה, אֵינָהּ מְקֻדֶּשֶׁת, עַד שֶׁיְּהֵא בְאַחַת מֵהֶן שָׁוֶה פְרוּטָה: 
+
+הִתְקַדְּשִׁי לִי בְכוֹס זֶה שֶׁל יַיִן, וְנִמְצָא שֶׁל דְּבָשׁ. שֶׁל דְּבָשׁ, וְנִמְצָא שֶׁל יַיִן. בְּדִינָר זֶה שֶׁל כֶּסֶף, וְנִמְצָא שֶׁל זָהָב. שֶׁל זָהָב, וְנִמְצָא שֶׁל כֶּסֶף. עַל מְנָת שֶׁאֲנִי עָשִׁיר, וְנִמְצָא עָנִי. עָנִי, וְנִמְצָא עָשִׁיר, אֵינָהּ מְקֻדֶּשֶׁת. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם הִטְעָהּ לְשֶׁבַח, מְקֻדֶּשֶׁת: 
+
+עַל מְנָת שֶׁאֲנִי כֹהֵן, וְנִמְצָא לֵוִי. לֵוִי, וְנִמְצָא כֹהֵן. נָתִין, וְנִמְצָא מַמְזֵר. מַמְזֵר, וְנִמְצָא נָתִין. בֶּן עִיר, וְנִמְצָא בֶן כְּרַךְ. בֶּן כְּרַךְ, וְנִמְצָא בֶן עִיר. עַל מְנָת שֶׁבֵּיתִי קָרוֹב לַמֶּרְחָץ, וְנִמְצָא רָחוֹק. רָחוֹק, וְנִמְצָא קָרוֹב. עַל מְנָת שֶׁיֶּשׁ לִי בַת אוֹ שִׁפְחָה גַדֶּלֶת, וְאֵין לוֹ. אוֹ עַל מְנָת שֶׁאֵין לִי, וְיֶשׁ לוֹ. עַל מְנָת שֶׁאֵין לִי בָנִים, וְיֶשׁ לוֹ. אוֹ עַל מְנָת שֶׁיֶּשׁ לִי, וְאֵין לוֹ. וּבְכֻלָּם, אַף עַל פִּי שֶׁאָמְרָה, בְּלִבִּי הָיָה לְהִתְקַדֵּשׁ לוֹ, אַף עַל פִּי כֵן, אֵינָהּ מְקֻדֶּשֶׁת. וְכֵן הִיא שֶׁהִטְעַתּוּ: 
+
+הָאוֹמֵר לִשְׁלוּחוֹ, צֵא וְקַדֵּשׁ לִי אִשָּׁה פְלוֹנִית בְּמָקוֹם פְּלוֹנִי, וְהָלַךְ וְקִדְּשָׁהּ בְּמָקוֹם אַחֵר, אֵינָהּ מְקֻדֶּשֶׁת. הֲרֵי הִיא בְמָקוֹם פְּלוֹנִי, וְקִדְּשָׁהּ בְּמָקוֹם אַחֵר, הֲרֵי זוֹ מְקֻדֶּשֶׁת: 
+
+הַמְקַדֵּשׁ אֶת הָאִשָּׁה עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים וְנִמְצְאוּ עָלֶיהָ נְדָרִים, אֵינָהּ מְקֻדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ עָלֶיהָ נְדָרִים, תֵּצֵא שֶׁלֹּא בִכְתֻבָּה. עַל מְנָת שֶׁאֵין עָלֶיהָ מוּמִין וְנִמְצְאוּ בָהּ מוּמִין, אֵינָהּ מְקֻדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ בָהּ מוּמִין, תֵּצֵא שֶׁלֹּא בִכְתֻבָּה. כָּל הַמּוּמִין הַפּוֹסְלִים בַּכֹּהֲנִים, פּוֹסְלִים בַּנָּשִׁים: 
+
+הַמְקַדֵּשׁ שְׁתֵּי נָשִׁים בְּשָׁוֶה פְרוּטָה, אוֹ אִשָּׁה אַחַת בְּפָחוֹת מִשָּׁוֶה פְרוּטָה, אַף עַל פִּי שֶׁשָּׁלַח סִבְלוֹנוֹת לְאַחַר מִכָּאן, אֵינָהּ מְקֻדֶּשֶׁת, שֶׁמֵּחֲמַת קִדּוּשִׁין הָרִאשׁוֹנִים שָׁלַח. וְכֵן קָטָן שֶׁקִּדֵּשׁ: 
+
+הַמְקַדֵּשׁ אִשָּׁה וּבִתָּהּ אוֹ אִשָּׁה וַאֲחוֹתָהּ, כְּאַחַת, אֵינָן מְקֻדָּשׁוֹת. וּמַעֲשֶׂה בְחָמֵשׁ נָשִׁים וּבָהֶן שְׁתֵּי אֲחָיוֹת, וְלִקֵּט אֶחָד כַּלְכָּלָה שֶׁל תְּאֵנִים, וְשֶׁלָּהֶם הָיְתָה וְשֶׁל שְׁבִיעִית הָיְתָה, וְאָמַר הֲרֵי כֻלְּכֶם מְקֻדָּשׁוֹת לִי בְכַלְכָּלָה זוֹ, וְקִבְּלָה אַחַת מֵהֶן עַל יְדֵי כֻלָּן, וְאָמְרוּ חֲכָמִים, אֵין הָאֲחָיוֹת מְקֻדָּשׁוֹת: 
+
+הַמְקַדֵּשׁ בְּחֶלְקוֹ, בֵּין קָדְשֵׁי קָדָשִׁים בֵּין קָדָשִׁים קַלִּים, אֵינָהּ מְקֻדֶּשֶׁת. בְּמַעֲשֵׂר שֵׁנִי, בֵּין שׁוֹגֵג בֵּין מֵזִיד, לֹא קִדֵּשׁ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בְּשׁוֹגֵג לֹא קִדֵּשׁ, בְּמֵזִיד קִדֵּשׁ. וּבְהֶקְדֵּשׁ, בְּמֵזִיד קִדֵּשׁ וּבְשׁוֹגֵג לֹא קִדֵּשׁ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בְּשׁוֹגֵג קִדֵּשׁ, בְּמֵזִיד לֹא קִדֵּשׁ: 
+
+הַמְקַדֵּשׁ בְּעָרְלָה, בְּכִלְאֵי הַכֶּרֶם, בְּשׁוֹר הַנִּסְקָל, וּבְעֶגְלָה עֲרוּפָה, בְּצִפֳּרֵי מְצֹרָע, וּבִשְׂעַר נָזִיר, וּפֶטֶר חֲמוֹר, וּבָשָׂר בְּחָלָב, וְחֻלִּין שֶׁנִּשְׁחֲטוּ בָעֲזָרָה, אֵינָהּ מְקֻדֶּשֶׁת. מְכָרָן וְקִדֵּשׁ בִּדְמֵיהֶן, מְקֻדֶּשֶׁת: 
+
+הַמְקַדֵּשׁ בִּתְרוּמוֹת וּבְמַעַשְׂרוֹת וּבְמַתָּנוֹת וּבְמֵי חַטָּאת וּבְאֵפֶר חַטָּאת, הֲרֵי זוֹ מְקֻדֶּשֶׁת, וַאֲפִלּוּ יִשְׂרָאֵל: 
+
+
+Chapter 3
+
+הָאוֹמֵר לַחֲבֵרוֹ, צֵא וְקַדֵּשׁ לִי אִשָּׁה פְלוֹנִית וְהָלַךְ וְקִדְּשָׁהּ לְעַצְמוֹ, מְקֻדֶּשֶׁת. וְכֵן הָאוֹמֵר לְאִשָּׁה, הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי לְאַחַר שְׁלשִׁים יוֹם, וּבָא אַחֵר וְקִדְּשָׁהּ בְּתוֹךְ שְׁלשִׁים יוֹם, מְקֻדֶּשֶׁת לַשֵּׁנִי. בַּת יִשְׂרָאֵל לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה. מֵעַכְשָׁיו וּלְאַחַר שְׁלשִׁים יוֹם, וּבָא אַחֵר וְקִדְּשָׁהּ בְּתוֹךְ שְׁלשִׁים יוֹם, מְקֻדֶּשֶׁת וְאֵינָהּ מְקֻדֶּשֶׁת. בַּת יִשְׂרָאֵל לְכֹהֵן אוֹ בַת כֹּהֵן לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה: 
+
+הָאוֹמֵר לְאִשָּׁה, הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי עַל מְנָת שֶׁאֶתֵּן לָךְ מָאתַיִם זוּז, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְהוּא יִתֵּן. עַל מְנָת שֶׁאֶתֵּן לָךְ מִכָּאן וְעַד שְׁלשִׁים יוֹם, נָתַן לָהּ בְּתוֹךְ שְׁלשִׁים, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. עַל מְנָת שֶׁיֶּשׁ לִי מָאתַיִם זוּז, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיֶשׁ לוֹ. עַל מְנָת שֶׁאַרְאֵךְ מָאתַיִם זוּז, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיַרְאֶה לָהּ. וְאִם הֶרְאָהּ עַל הַשֻּׁלְחָן, אֵינָהּ מְקֻדֶּשֶׁת: 
+
+עַל מְנָת שֶׁיֶּשׁ לִי בֵית כּוֹר עָפָר, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיֶשׁ לוֹ. עַל מְנָת שֶׁיֶּשׁ לִי בְמָקוֹם פְּלוֹנִי, אִם יֶשׁ לוֹ בְאוֹתוֹ מָקוֹם, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. עַל מְנָת שֶׁאַרְאֵךְ בֵּית כּוֹר עָפָר, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיַרְאֶנָּה. וְאִם הֶרְאָהּ בַּבִּקְעָה, אֵינָהּ מְקֻדֶּשֶׁת: 
+
+רַבִּי מֵאִיר אוֹמֵר, כָּל תְּנַאי שֶׁאֵינוֹ כִתְנַאי בְּנֵי גָד וּבְנֵי רְאוּבֵן, אֵינוֹ תְנַאי, שֶׁנֶּאֱמַר (במדבר לב), וַיֹּאמֶר משֶׁה אֲלֵהֶם אִם יַעַבְרוּ בְנֵי גָד וּבְנֵי רְאוּבֵן, וּכְתִיב, וְאִם לֹא יַעַבְרוּ חֲלוּצִים. רַבִּי חֲנִינָא בֶן גַּמְלִיאֵל אוֹמֵר, צָרִיךְ הָיָה הַדָּבָר לְאָמְרוֹ, שֶׁאִלְמָלֵא כֵן, יֵשׁ בְּמַשְׁמַע שֶׁאֲפִלּוּ בְאֶרֶץ כְּנַעַן לֹא יִנְחָלוּ: 
+
+הַמְקַדֵּשׁ אֶת הָאִשָּׁה וְאָמַר, כְּסָבוּר הָיִיתִי שֶׁהִיא כֹהֶנֶת וַהֲרֵי הִיא לְוִיָּה, לְוִיָּה וַהֲרֵי הִיא כֹהֶנֶת, עֲנִיָּה וַהֲרֵי הִיא עֲשִׁירָה, עֲשִׁירָה וַהֲרֵי הִיא עֲנִיָּה, הֲרֵי זוֹ מְקֻדֶּשֶׁת, מִפְּנֵי שֶׁלֹּא הִטְעַתּוּ. הָאוֹמֵר לְאִשָּׁה, הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי לְאַחַר שֶׁאֶתְגַּיֵּר אוֹ לְאַחַר שֶׁתִּתְגַּיְּרִי, לְאַחַר שֶׁאֶשְׁתַּחְרֵר אוֹ לְאַחַר שֶׁתִּשְׁתַּחְרְרִי, לְאַחַר שֶׁיָּמוּת בַּעֲלֵךְ אוֹ לְאַחַר שֶׁתָּמוּת אֲחוֹתֵךְ, לְאַחַר שֶׁיַּחֲלֹץ לָךְ יְבָמֵךְ, אֵינָהּ מְקֻדֶּשֶׁת. וְכֵן הָאוֹמֵר לַחֲבֵרוֹ, אִם יָלְדָה אִשְׁתְּךָ נְקֵבָה הֲרֵי הִיא מְקֻדֶּשֶׁת לִי, אֵינָהּ מְקֻדֶּשֶׁת. אִם הָיְתָה אֵשֶׁת חֲבֵרוֹ מְעֻבֶּרֶת וְהֻכַּר עֻבָּרָהּ, דְּבָרָיו קַיָּמִין, וְאִם יָלְדָה נְקֵבָה, מְקֻדֶּשֶׁת: 
+
+הָאוֹמֵר לְאִשָּׁה הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי עַל מְנָת שֶׁאֲדַבֵּר עָלַיִךְ לַשִּׁלְטוֹן וְאֶעֱשֶׂה עִמָּךְ כְּפוֹעֵל, דִּבֶּר עָלֶיהָ לַשִּׁלְטוֹן וְעָשָׂה עִמָּהּ כְּפוֹעֵל, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. עַל מְנָת שֶׁיִּרְצֶה אַבָּא, רָצָה הָאָב, מְקֻדֶּשֶׁת. וְאִם לָאו אֵינָה מְקֻדֶּשֶׁת. מֵת הָאָב, הֲרֵי זוֹ מְקֻדֶּשֶׁת. מֵת הַבֵּן, מְלַמְּדִין הָאָב לוֹמַר שֶׁאֵינוֹ רוֹצֶה: 
+
+קִדַּשְׁתִּי אֶת בִּתִּי וְאֵינִי יוֹדֵעַ לְמִי קִדַּשְׁתִּיהָ, וּבָא אֶחָד וְאָמַר אֲנִי קִדַּשְׁתִּיהָ, נֶאֱמָן. זֶה אָמַר אֲנִי קִדַּשְׁתִּיהָ וְזֶה אָמַר אֲנִי קִדַּשְׁתִּיהָ, שְׁנֵיהֶם נוֹתְנִים גֵּט. וְאִם רָצוּ, אֶחָד נוֹתֵן גֵּט וְאֶחָד כּוֹנֵס: 
+
+קִדַּשְׁתִּי אֶת בִּתִּי, קִדַּשְׁתִּיהָ וְגֵרַשְׁתִּיהָ כְּשֶׁהִיא קְטַנָּה, וַהֲרֵי הִיא קְטַנָּה, נֶאֱמָן. קִדַּשְׁתִּיהָ וְגֵרַשְׁתִּיהָ כְּשֶׁהִיא קְטַנָּה, וַהֲרֵי הִיא גְדוֹלָה, אֵינוֹ נֶאֱמָן. נִשְׁבֵּית וּפְדִיתִיהָ, בֵּין שֶׁהִיא קְטַנָּה בֵּין שֶׁהִיא גְדוֹלָה, אֵינוֹ נֶאֱמָן. מִי שֶׁאָמַר בִּשְׁעַת מִיתָתוֹ, יֶשׁ לִי בָנִים, נֶאֱמָן. יֶשׁ לִי אַחִים, אֵינוֹ נֶאֱמָן. הַמְקַדֵּשׁ אֶת בִּתּוֹ סְתָם, אֵין הַבּוֹגְרוֹת בִּכְלָל: 
+
+מִי שֶׁיֶּשׁ לוֹ שְׁתֵּי כִתֵּי בָנוֹת מִשְּׁתֵּי נָשִׁים, וְאָמַר קִדַּשְׁתִּי אֶת בִּתִּי הַגְּדוֹלָה וְאֵינִי יוֹדֵעַ אִם גְּדוֹלָה שֶׁבַּגְּדוֹלוֹת אוֹ גְדוֹלָה שֶׁבַּקְּטַנּוֹת, אוֹ קְטַנָּה שֶׁבַּגְּדוֹלוֹת שֶׁהִיא גְדוֹלָה מִן הַגְּדוֹלָה שֶׁבַּקְּטַנּוֹת, כֻּלָּן אֲסוּרוֹת, חוּץ מִן הַקְּטַנָּה שֶׁבַּקְּטַנּוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, כֻּלָּן מֻתָּרוֹת, חוּץ מִן הַגְּדוֹלָה שֶׁבַּגְּדוֹלוֹת. קִדַּשְׁתִּי אֶת בִּתִּי הַקְּטַנָּה וְאֵינִי יוֹדֵעַ אִם קְטַנָּה שֶׁבַּקְּטַנּוֹת אוֹ קְטַנָּה שֶׁבַּגְּדוֹלוֹת, אוֹ גְדוֹלָה שֶׁבַּקְּטַנּוֹת שֶׁהִיא קְטַנָּה מִן הַקְּטַנּוֹת שֶׁבַּגְּדוֹלוֹת, כֻּלָּן אֲסוּרוֹת, חוּץ מִן הַגְּדוֹלָה שֶׁבַּגְּדוֹלוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, כֻּלָּן מֻתָּרוֹת, חוּץ מִן הַקְּטַנָּה שֶׁבַּקְּטַנּוֹת: 
+
+הָאוֹמֵר לְאִשָּׁה, קִדַּשְׁתִּיךְ, וְהִיא אוֹמֶרֶת לֹא קִדַּשְׁתָּנִי, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו. הִיא אוֹמֶרֶת קִדַּשְׁתָּנִי וְהוּא אוֹמֵר לֹא קִדַּשְׁתִּיךְ, הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו. קִדַּשְׁתִּיךְ, וְהִיא אוֹמֶרֶת לֹא קִדַּשְׁתָּ אֶלָּא בִתִּי, הוּא אָסוּר בִּקְרוֹבוֹת גְּדוֹלָה, וּגְדוֹלָה מֻתֶּרֶת בִּקְרוֹבָיו. הוּא מֻתָּר בִּקְרוֹבוֹת קְטַנָּה, וּקְטַנָּה מֻתֶּרֶת בִּקְרוֹבָיו: 
+
+קִדַּשְׁתִּי אֶת בִּתֵּךְ, וְהִיא אוֹמֶרֶת לֹא קִדַּשְׁתָּ אֶלָּא אוֹתִי, הוּא אָסוּר בִּקְרוֹבוֹת קְטַנָּה, וּקְטַנָּה מֻתֶּרֶת בִּקְרוֹבָיו, הוּא מֻתָּר בִּקְרוֹבוֹת גְּדוֹלָה, וּגְדוֹלָה אֲסוּרָה בִקְרוֹבָיו: 
+
+כָּל מָקוֹם שֶׁיֵּשׁ קִדּוּשִׁין וְאֵין עֲבֵרָה, הַוָּלָד הוֹלֵךְ אַחַר הַזָּכָר. וְאֵיזֶה, זוֹ כֹהֶנֶת, לְוִיָּה וְיִשְׂרְאֵלִית שֶׁנִּשְּׂאוּ לְכֹהֵן וּלְלֵוִי וּלְיִשְׂרָאֵל. וְכָל מָקוֹם שֶׁיֵּשׁ קִדּוּשִׁין וְיֵשׁ עֲבֵרָה, הַוָּלָד הוֹלֵךְ אַחַר הַפָּגוּם. וְאֵיזוֹ, זוֹ אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין. וְכָל מִי שֶׁאֵין לָהּ עָלָיו קִדּוּשִׁין אֲבָל יֶשׁ לָהּ עַל אֲחֵרִים קִדּוּשִׁין, הַוָּלָד מַמְזֵר. וְאֵיזֶה, זֶה הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת שֶׁבַּתּוֹרָה. וְכָל מִי שֶׁאֵין לָהּ לֹא עָלָיו וְלֹא עַל אֲחֵרִים קִדּוּשִׁין, הַוָּלָד כְּמוֹתָהּ. וְאֵיזֶה, זֶה וְלַד שִׁפְחָה וְנָכְרִית: 
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+רַבִּי טַרְפוֹן אוֹמֵר, יְכוֹלִין מַמְזֵרִים לִטַּהֵר. כֵּיצַד. מַמְזֵר שֶׁנָּשָׂא שִׁפְחָה, הַוָּלָד עֶבֶד. שִׁחְרְרוֹ, נִמְצָא הַבֵּן בֶּן חוֹרִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הֲרֵי זֶה עֶבֶד מַמְזֵר: 
+
+
+Chapter 4
+
+עֲשָׂרָה יוֹחֲסִין עָלוּ מִבָּבֶל, כַּהֲנֵי, לְוִיֵּי, יִשְׂרְאֵלֵי, חֲלָלֵי, גֵּרֵי, וַחֲרוּרֵי, מַמְזֵרֵי, נְתִינֵי, שְׁתוּקֵי, וַאֲסוּפֵי. כַּהֲנֵי, לְוִיֵּי וְיִשְׂרְאֵלֵי, מֻתָּרִים לָבֹא זֶה בָזֶה. לְוִיֵּי, יִשְׂרְאֵלֵי, חֲלָלֵי, גֵּרֵי וַחֲרוּרֵי, מֻתָּרִים לָבֹא זֶה בָזֶה. גֵּרֵי וַחֲרוּרֵי, מַמְזֵרֵי וּנְתִינֵי שְׁתוּקֵי וַאֲסוּפֵי, כֻּלָּם מֻתָּרִין לָבֹא זֶה בָזֶה: 
+
+וְאֵלּוּ הֵם שְׁתוּקֵי, כֹּל שֶׁהוּא מַכִּיר אֶת אִמּוֹ וְאֵינוֹ מַכִּיר אֶת אָבִיו. אֲסוּפֵי, כֹּל שֶׁנֶּאֱסַף מִן הַשּׁוּק וְאֵינוֹ מַכִּיר לֹא אָבִיו וְלֹא אִמּוֹ. אַבָּא שָׁאוּל הָיָה קוֹרֵא לִשְׁתוּקֵי, בְּדוּקֵי: 
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+כָּל הָאֲסוּרִים לָבֹא בַקָּהָל, מֻתָּרִים לָבֹא זֶה בָזֶה. רַבִּי יְהוּדָה אוֹסֵר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, וַדָּאָן בְּוַדָּאָן, מֻתָּר. וַדָּאָן בִּסְפֵקָן, (וּסְפֵקָן בְּוַדָּאָן), וּסְפֵקָן בִּסְפֵקָן, אָסוּר. וְאֵלּוּ הֵן הַסְּפֵקוֹת, שְׁתוּקִי, אֲסוּפִי וְכוּתִי: 
+
+הַנּוֹשֵׂא אִשָּׁה כֹהֶנֶת צָרִיךְ לִבְדֹּק אַחֲרֶיהָ אַרְבַּע אִמָּהוֹת שֶׁהֵן שְׁמֹנֶה, אִמָּהּ וְאֵם אִמָּהּ, וְאֵם אֲבִי אִמָּהּ וְאִמָּהּ, וְאֵם אָבִיהָ וְאִמָּהּ, וְאֵם אֲבִי אָבִיהָ וְאִמָּהּ. לְוִיָּה וְיִשְׂרְאֵלִית, מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָת: 
+
+אֵין בּוֹדְקִין לֹא מִן הַמִּזְבֵּחַ וּלְמַעְלָה, וְלֹא מִן הַדּוּכָן וּלְמַעְלָה, וְלֹא מִן סַנְהֶדְרִין וּלְמָעְלָה. וְכֹל שֶׁהֻחְזְקוּ אֲבוֹתָיו מִשּׁוֹטְרֵי הָרַבִּים וְגַבָּאֵי צְדָקָה, מַשִּׂיאִין לַכְּהֻנָּה וְאֵין צָרִיךְ לִבְדֹּק אַחֲרֵיהֶן. רַבִּי יוֹסֵי אוֹמֵר, אַף מִי שֶׁהָיָה חָתוּם עֵד בָּעַרְכֵי הַיְשָׁנָה שֶׁל צִפּוֹרִי. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, אַף מִי שֶׁהָיָה מֻכְתָּב בְּאִסְטְרַטְיָא שֶׁל מֶלֶךְ: 
+
+בַּת חָלָל זָכָר, פְּסוּלָה מִן הַכְּהֻנָּה לְעוֹלָם. יִשְׂרָאֵל שֶׁנָּשָׂא חֲלָלָה, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה. חָלָל שֶׁנָּשָׂא בַת יִשְׂרָאֵל, בִּתּוֹ פְסוּלָה לַכְּהֻנָּה. רַבִּי יְהוּדָה אוֹמֵר, בַּת גֵּר זָכָר כְּבַת חָלָל זָכָר: 
+
+רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, יִשְׂרָאֵל שֶׁנָּשָׂא גִיּוֹרֶת, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה. וְגֵר שֶׁנָּשָׂא בַת יִשְׂרָאֵל, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה. אֲבָל גֵּר שֶׁנָּשָׂא גִיּוֹרֶת, בִּתּוֹ פְסוּלָה לַכְּהֻנָּה. אֶחָד גֵּר וְאֶחָד עֲבָדִים מְשֻׁחְרָרִים, אֲפִלּוּ עַד עֲשָׂרָה דוֹרוֹת, עַד שֶׁתְּהֵא אִמּוֹ מִיִּשְׂרָאֵל. רַבִּי יוֹסֵי אוֹמֵר, אַף גֵּר שֶׁנָּשָׂא גִיּוֹרֶת, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה: 
+
+הָאוֹמֵר, בְּנִי זֶה מַמְזֵר, אֵינוֹ נֶאֱמָן. וַאֲפִלּוּ שְׁנֵיהֶם אוֹמְרִים עַל הָעֻבָּר שֶׁבְּמֵעֶיהָ מַמְזֵר הוּא, אֵינָם נֶאֱמָנִים. רַבִּי יְהוּדָה אוֹמֵר, נֶאֱמָנִים: 
+
+מִי שֶׁנָּתַן רְשׁוּת לִשְׁלוּחוֹ לְקַדֵּשׁ אֶת בִּתּוֹ וְהָלַךְ הוּא וְקִדְּשָׁהּ, אִם שֶׁלּוֹ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין. וְאִם שֶׁל שְׁלוּחוֹ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין. וְאִם אֵינוֹ יָדוּעַ, שְׁנֵיהֶם נוֹתְנִים גֵּט. וְאִם רָצוּ, אֶחָד נוֹתֵן גֵּט וְאֶחָד כּוֹנֵס. וְכֵן הָאִשָּׁה שֶׁנָּתְנָה רְשׁוּת לִשְׁלוּחָהּ לְקַדְּשָׁהּ, וְהָלְכָה וְקִדְּשָׁהּ אֶת עַצְמָהּ, אִם שֶׁלָּהּ קָדְמוּ, קִדּוּשֶׁיהָ קִדּוּשִׁין. וְאִם שֶׁל שְׁלוּחָהּ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין. וְאִם אֵינוֹ יָדוּעַ, שְׁנֵיהֶם נוֹתְנִין לָהּ גֵּט. וְאִם רָצוּ, אֶחָד נוֹתֵן לָהּ גֵּט וְאֶחָד כּוֹנֵס: 
+
+מִי שֶׁיָּצָא הוּא וְאִשְׁתּוֹ לִמְדִינַת הַיָּם וּבָא הוּא וְאִשְׁתּוֹ וּבָנָיו וְאָמַר, אִשָּׁה שֶׁיָּצָאת עִמִּי לִמְדִינַת הַיָּם הֲרֵי הִיא זוֹ וְאֵלּוּ בָנֶיהָ, אֵין צָרִיךְ לְהָבִיא רְאָיָה, לֹא עַל הָאִשָּׁה וְלֹא עַל הַבָּנִים. מֵתָה וְאֵלּוּ בָנֶיהָ, מֵבִיא רְאָיָה עַל הַבָּנִים וְאֵינוֹ מֵבִיא רְאָיָה עַל הָאִשָּׁה: 
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+אִשָּׁה נָשָׂאתִי בִּמְדִינַת הַיָּם, הֲרֵי הִיא זוֹ וְאֵלּוּ בָנֶיהָ, מֵבִיא רְאָיָה עַל הָאִשָּׁה וְאֵין צָרִיךְ לְהָבִיא רְאָיָה עַל הַבָּנִים. מֵתָה, וְאֵלּוּ בָנֶיהָ, צָרִיךְ לְהָבִיא רְאָיָה עַל הָאִשָּׁה וְעַל הַבָּנִים: 
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+לֹא יִתְיַחֵד אָדָם עִם שְׁתֵּי נָשִׁים, אֲבָל אִשָּׁה אַחַת מִתְיַחֶדֶת עִם שְׁנֵי אֲנָשִׁים. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף אִישׁ אֶחָד מִתְיַחֵד עִם שְׁתֵּי נָשִׁים בִּזְמַן שֶׁאִשְׁתּוֹ עִמּוֹ וְיָשֵׁן עִמָּהֶם בְּפֻנְדְּקִי, מִפְּנֵי שֶׁאִשְׁתּוֹ מְשַׁמַּרְתּוֹ. מִתְיַחֵד אָדָם עִם אִמּוֹ וְעִם בִּתּוֹ, וְיָשֵׁן עִמָּהֶם בְּקֵרוּב בָּשָׂר. וְאִם הִגְדִּילוּ, זוֹ יְשֵׁנָה בִכְסוּתָהּ וְזֶה יָשֵׁן בִּכְסוּתוֹ: 
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+לֹא יִלְמַד אָדָם רַוָּק סוֹפְרִים, וְלֹא תִלְמַד אִשָּׁה סוֹפְרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף מִי שֶׁאֵין לוֹ אִשָּׁה, לֹא יִלְמַד סוֹפְרִים: 
+
+רַבִּי יְהוּדָה אוֹמֵר, לֹא יִרְעֶה רַוָּק בְּהֵמָה, וְלֹא יִישְׁנוּ שְׁנֵי רַוָּקִים בְּטַלִּית אֶחָת. וַחֲכָמִים מַתִּירִין. כָּל שֶׁעִסְקוֹ עִם הַנָּשִׁים, לֹא יִתְיַחֵד עִם הַנָּשִׁים. וְלֹא יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת בֵּין הַנָּשִׁים. רַבִּי מֵאִיר אוֹמֵר, לְעוֹלָם יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת נְקִיָּה וְקַלָּה, וְיִתְפַּלֵּל לְמִי שֶׁהָעשֶׁר וְהַנְּכָסִים שֶׁלּוֹ, שֶׁאֵין אֻמָּנוּת שֶׁאֵין בָּהּ עֲנִיּוּת וַעֲשִׁירוּת, שֶׁלֹּא עֲנִיּוּת מִן הָאֻמָּנוּת וְלֹא עֲשִׁירוּת מִן הָאֻמָּנוּת, אֶלָּא הַכֹּל לְפִי זְכוּתוֹ. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, רָאִיתָ מִיָּמֶיךָ חַיָּה וָעוֹף שֶׁיֵּשׁ לָהֶם אֻמָּנוּת, וְהֵן מִתְפַּרְנְסִין שֶׁלֹּא בְצַעַר. וַהֲלֹא לֹא נִבְרְאוּ אֶלָּא לְשַׁמְּשֵׁנִי, וַאֲנִי נִבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי, אֵינוֹ דִין שֶׁאֶתְפַּרְנֵס שֶׁלֹּא בְצַעַר. אֶלָּא שֶׁהֲרֵעוֹתִי מַעֲשַׂי וְקִפַּחְתִּי אֶת פַּרְנָסָתִי. אַבָּא גֻרְיָן אִישׁ צַדְיָן אוֹמֵר מִשּׁוּם אַבָּא גֻרְיָא, לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ, חַמָּר, גַּמָּל, סַפָּר, סַפָּן, רוֹעֶה, וְחֶנְוָנִי, שֶׁאֻמָּנוּתָן אֻמָּנוּת לִסְטִים. רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ, הַחַמָּרִין, רֻבָּן רְשָׁעִים, וְהַגַּמָּלִין, רֻבָּן כְּשֵׁרִים. הַסַּפָּנִין, רֻבָּן חֲסִידִים. טוֹב שֶׁבָּרוֹפְאִים, לְגֵיהִנֹּם. וְהַכָּשֵׁר שֶׁבַּטַּבָּחִים, שֻׁתָּפוֹ שֶׁל עֲמָלֵק. רַבִּי נְהוֹרַאי אוֹמֵר, מַנִּיחַ אֲנִי כָּל אֻמָּנוּת שֶׁבָּעוֹלָם וְאֵינִי מְלַמֵּד אֶת בְּנִי אֶלָּא תוֹרָה, שֶׁאָדָם אוֹכֵל מִשְּׂכָרָהּ בָּעוֹלָם הַזֶּה וְקֶרֶן קַיֶּמֶת לָעוֹלָם הַבָּא. וּשְׁאָר כָּל אֻמָּנוּת אֵינָן כֵּן. כְּשֶׁאָדָם בָּא לִידֵי חֹלִי אוֹ לִידֵי זִקְנָה אוֹ לִידֵי יִסּוּרִין וְאֵינוֹ יָכוֹל לַעֲסֹק בִּמְלַאכְתּוֹ, הֲרֵי הוּא מֵת בְּרָעָב. אֲבָל הַתּוֹרָה אֵינָהּ כֵּן, אֶלָּא מְשַׁמַּרְתּוֹ מִכָּל רָע בְּנַעֲרוּתוֹ וְנוֹתֶנֶת לוֹ אַחֲרִית וְתִקְוָה בְזִקְנוּתוֹ. בְּנַעֲרוּתוֹ, מַה הוּא אוֹמֵר, (ישעיה מ) וְקֹוֵי ה' יַחֲלִיפוּ כֹחַ. בְּזִקְנוּתוֹ, מַהוּ אוֹמֵר, (תהלים צב) עוֹד יְנוּבוּן בְּשֵׂיבָה. וְכֵן הוּא אוֹמֵר בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, (בראשית כד) וְאַבְרָהָם זָקֵן, וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. מָצִינוּ שֶׁעָשָׂה אַבְרָהָם אָבִינוּ אֶת כָּל הַתּוֹרָה כֻּלָּהּ עַד שֶׁלֹּא נִתְּנָה, שֶׁנֶּאֱמַר, (שם כו) עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי: 
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/Hebrew/merged.txt b/txt/Mishnah/Seder Nashim/Mishnah Kiddushin/Hebrew/merged.txt
new file mode 100644
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@@ -0,0 +1,116 @@
+Mishnah Kiddushin
+משנה קידושין
+merged
+https://www.sefaria.org/Mishnah_Kiddushin
+This file contains merged sections from the following text versions:
+-Torat Emet 357
+-http://www.toratemetfreeware.com/index.html?downloads
+
+משנה קידושין
+
+
+
+Chapter 1
+
+הָאִשָּׁה נִקְנֵית בְּשָׁלשׁ דְּרָכִים, וְקוֹנָה אֶת עַצְמָהּ בִּשְׁתֵּי דְרָכִים. נִקְנֵית בְּכֶסֶף, בִּשְׁטָר, וּבְבִיאָה. בְּכֶסֶף, בֵּית שַׁמַּאי אוֹמְרִים, בְּדִינָר וּבְשָׁוֶה דִינָר. וּבֵית הִלֵּל אוֹמְרִים, בִּפְרוּטָה וּבְשָׁוֶה פְרוּטָה. וְכַמָּה הִיא פְרוּטָה, אֶחָד מִשְּׁמֹנָה בָאִסָּר הָאִיטַלְקִי. וְקוֹנָה אֶת עַצְמָהּ בְּגֵט וּבְמִיתַת הַבָּעַל. הַיְבָמָה נִקְנֵית בְּבִיאָה. וְקוֹנָה אֶת עַצְמָהּ בַּחֲלִיצָה וּבְמִיתַת הַיָּבָם: 
+
+עֶבֶד עִבְרִי נִקְנֶה בְכֶסֶף וּבִשְׁטָר, וְקוֹנֶה אֶת עַצְמוֹ בַּשָּׁנִים וּבַיּוֹבֵל וּבְגִרְעוֹן כֶּסֶף. יְתֵרָה עָלָיו אָמָה הָעִבְרִיָּה, שֶׁקּוֹנָה אֶת עַצְמָהּ בְּסִימָנִין. הַנִּרְצָע נִקְנֶה בִרְצִיעָה, וְקוֹנֶה אֶת עַצְמוֹ בַיּוֹבֵל וּבְמִיתַת הָאָדוֹן: 
+
+עֶבֶד כְּנַעֲנִי נִקְנֶה בְכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה, וְקוֹנֶה אֶת עַצְמוֹ בְכֶסֶף עַל יְדֵי אֲחֵרִים, וּבִשְׁטָר עַל יְדֵי עַצְמוֹ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, בְּכֶסֶף עַל יְדֵי עַצְמוֹ וּבִשְׁטָר עַל יְדֵי אֲחֵרִים, וּבִלְבַד שֶׁיְּהֵא הַכֶּסֶף מִשֶּׁל אֲחֵרִים: 
+
+בְּהֵמָה גַסָּה נִקְנֵית בִּמְסִירָה, וְהַדַּקָּה בְּהַגְבָּהָה, דִּבְרֵי רַבִּי מֵאִיר וְרַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, בְּהֵמָה דַקָּה נִקְנֵית בִּמְשִׁיכָה: 
+
+נְכָסִים שֶׁיֵּשׁ לָהֶם אַחֲרָיוּת נִקְנִין בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה. וְשֶׁאֵין לָהֶם אַחֲרָיוּת, אֵין נִקְנִין אֶלָּא בִמְשִׁיכָה. נְכָסִים שֶׁאֵין לָהֶם אַחֲרָיוּת, נִקְנִין עִם נְכָסִים שֶׁיֵּשׁ לָהֶם אַחֲרָיוּת, בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה. וְזוֹקְקִין נְכָסִים שֶׁאֵין לָהֶם אַחֲרָיוּת אֶת הַנְּכָסִים שֶׁיֵּשׁ לָהֶם אַחֲרָיוּת לִשָּׁבַע עֲלֵיהֶן: 
+
+כָּל הַנַּעֲשֶׂה דָמִים בְּאַחֵר, כֵּיוָן שֶׁזָּכָה זֶה, נִתְחַיֵּב זֶה בַחֲלִיפָיו. כֵּיצַד. הֶחֱלִיף שׁוֹר בְּפָרָה אוֹ חֲמוֹר בְּשׁוֹר, כֵּיוָן שֶׁזָּכָה זֶה, נִתְחַיֵּב זֶה בַחֲלִיפָיו. רְשׁוּת הַגָּבוֹהַּ, בְּכֶסֶף, וּרְשׁוּת הַהֶדְיוֹט, בַּחֲזָקָה. אֲמִירָתוֹ לַגָּבוֹהַּ, כִּמְסִירָתוֹ לַהֶדְיוֹט: 
+
+כָּל מִצְוֹת הַבֵּן עַל הָאָב, אֲנָשִׁים חַיָּבִין וְנָשִׁים פְּטוּרוֹת. וְכָל מִצְוֹת הָאָב עַל הַבֵּן, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין. וְכָל מִצְוַת עֲשֵׂה שֶׁהַזְּמָן גְּרָמָהּ, אֲנָשִׁים חַיָּבִין וְנָשִׁים פְּטוּרוֹת. וְכָל מִצְוַת עֲשֵׂה שֶׁלֹּא הַזְּמָן גְּרָמָהּ, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין. וְכָל מִצְוַת לֹא תַעֲשֶׂה, בֵּין שֶׁהַזְּמָן גְּרָמָהּ בֵּין שֶׁלֹּא הַזְּמָן גְּרָמָהּ, אֶחָד אֲנָשִׁים וְאֶחָד נָשִׁים חַיָּבִין, חוּץ מִבַּל תַּשְׁחִית וּבַל תַּקִּיף וּבַל תִּטַּמָּא לְמֵתִים: 
+
+הַסְּמִיכוֹת, וְהַתְּנוּפוֹת, וְהַהַגָּשׁוֹת, וְהַקְּמִיצוֹת, וְהַהַקְטָרוֹת, וְהַמְּלִיקוֹת, וְהַהַזָּאוֹת, וְהַקַּבָּלוֹת, נוֹהֲגִין בַּאֲנָשִׁים וְלֹא בְנָשִׁים, חוּץ מִמִּנְחַת סוֹטָה וּנְזִירָה, שֶׁהֵן מְנִיפוֹת: 
+
+כָּל מִצְוָה שֶׁהִיא תְלוּיָה בָאָרֶץ אֵינָהּ נוֹהֶגֶת אֶלָּא בָאָרֶץ. וְשֶׁאֵינָהּ תְּלוּיָה בָאָרֶץ נוֹהֶגֶת בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ, חוּץ מִן הָעָרְלָה וְכִלְאָיִם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף מִן הֶחָדָשׁ: 
+
+כָּל הָעוֹשֶׂה מִצְוָה אַחַת, מְטִיבִין לוֹ וּמַאֲרִיכִין לוֹ יָמָיו וְנוֹחֵל אֶת הָאָרֶץ. וְכָל שֶׁאֵינוֹ עוֹשֶׂה מִצְוָה אַחַת, אֵין מְטִיבִין לוֹ וְאֵין מַאֲרִיכִין לוֹ יָמָיו וְאֵינוֹ נוֹחֵל אֶת הָאָרֶץ. כָּל שֶׁיֶּשְׁנוֹ בַמִּקְרָא וּבַמִּשְׁנָה וּבְדֶרֶךְ אֶרֶץ, לֹא בִמְהֵרָה הוּא חוֹטֵא, שֶׁנֶּאֱמַר (קהלת ד) וְהַחוּט הַמְשֻׁלָּשׁ לֹא בִמְהֵרָה יִנָּתֵק. וְכָל שֶׁאֵינוֹ לֹא בַמִּקְרָא וְלֹא בַמִּשְׁנָה וְלֹא בְדֶרֶךְ אֶרֶץ, אֵינוֹ מִן הַיִּשּׁוּב: 
+
+
+Chapter 2
+
+הָאִישׁ מְקַדֵּשׁ בּוֹ וּבִשְׁלוּחוֹ. הָאִשָּׁה מִתְקַדֶּשֶׁת בָּהּ וּבִשְׁלוּחָהּ. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ כְּשֶׁהִיא נַעֲרָה, בּוֹ וּבִשְׁלוּחוֹ. הָאוֹמֵר לְאִשָּׁה, הִתְקַדְּשִׁי לִי בִתְמָרָה זוֹ, הִתְקַדְּשִׁי לִי בְזוֹ, אִם יֵשׁ בְּאַחַת מֵהֶן שָׁוֶה פְרוּטָה, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. בְּזוֹ וּבְזוֹ וּבְזוֹ, אִם יֵשׁ שָׁוֶה פְרוּטָה בְּכֻלָּן, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. הָיְתָה אוֹכֶלֶת רִאשׁוֹנָה רִאשׁוֹנָה, אֵינָהּ מְקֻדֶּשֶׁת, עַד שֶׁיְּהֵא בְאַחַת מֵהֶן שָׁוֶה פְרוּטָה: 
+
+הִתְקַדְּשִׁי לִי בְכוֹס זֶה שֶׁל יַיִן, וְנִמְצָא שֶׁל דְּבָשׁ. שֶׁל דְּבָשׁ, וְנִמְצָא שֶׁל יַיִן. בְּדִינָר זֶה שֶׁל כֶּסֶף, וְנִמְצָא שֶׁל זָהָב. שֶׁל זָהָב, וְנִמְצָא שֶׁל כֶּסֶף. עַל מְנָת שֶׁאֲנִי עָשִׁיר, וְנִמְצָא עָנִי. עָנִי, וְנִמְצָא עָשִׁיר, אֵינָהּ מְקֻדֶּשֶׁת. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם הִטְעָהּ לְשֶׁבַח, מְקֻדֶּשֶׁת: 
+
+עַל מְנָת שֶׁאֲנִי כֹהֵן, וְנִמְצָא לֵוִי. לֵוִי, וְנִמְצָא כֹהֵן. נָתִין, וְנִמְצָא מַמְזֵר. מַמְזֵר, וְנִמְצָא נָתִין. בֶּן עִיר, וְנִמְצָא בֶן כְּרַךְ. בֶּן כְּרַךְ, וְנִמְצָא בֶן עִיר. עַל מְנָת שֶׁבֵּיתִי קָרוֹב לַמֶּרְחָץ, וְנִמְצָא רָחוֹק. רָחוֹק, וְנִמְצָא קָרוֹב. עַל מְנָת שֶׁיֶּשׁ לִי בַת אוֹ שִׁפְחָה גַדֶּלֶת, וְאֵין לוֹ. אוֹ עַל מְנָת שֶׁאֵין לִי, וְיֶשׁ לוֹ. עַל מְנָת שֶׁאֵין לִי בָנִים, וְיֶשׁ לוֹ. אוֹ עַל מְנָת שֶׁיֶּשׁ לִי, וְאֵין לוֹ. וּבְכֻלָּם, אַף עַל פִּי שֶׁאָמְרָה, בְּלִבִּי הָיָה לְהִתְקַדֵּשׁ לוֹ, אַף עַל פִּי כֵן, אֵינָהּ מְקֻדֶּשֶׁת. וְכֵן הִיא שֶׁהִטְעַתּוּ: 
+
+הָאוֹמֵר לִשְׁלוּחוֹ, צֵא וְקַדֵּשׁ לִי אִשָּׁה פְלוֹנִית בְּמָקוֹם פְּלוֹנִי, וְהָלַךְ וְקִדְּשָׁהּ בְּמָקוֹם אַחֵר, אֵינָהּ מְקֻדֶּשֶׁת. הֲרֵי הִיא בְמָקוֹם פְּלוֹנִי, וְקִדְּשָׁהּ בְּמָקוֹם אַחֵר, הֲרֵי זוֹ מְקֻדֶּשֶׁת: 
+
+הַמְקַדֵּשׁ אֶת הָאִשָּׁה עַל מְנָת שֶׁאֵין עָלֶיהָ נְדָרִים וְנִמְצְאוּ עָלֶיהָ נְדָרִים, אֵינָהּ מְקֻדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ עָלֶיהָ נְדָרִים, תֵּצֵא שֶׁלֹּא בִכְתֻבָּה. עַל מְנָת שֶׁאֵין עָלֶיהָ מוּמִין וְנִמְצְאוּ בָהּ מוּמִין, אֵינָהּ מְקֻדֶּשֶׁת. כְּנָסָהּ סְתָם וְנִמְצְאוּ בָהּ מוּמִין, תֵּצֵא שֶׁלֹּא בִכְתֻבָּה. כָּל הַמּוּמִין הַפּוֹסְלִים בַּכֹּהֲנִים, פּוֹסְלִים בַּנָּשִׁים: 
+
+הַמְקַדֵּשׁ שְׁתֵּי נָשִׁים בְּשָׁוֶה פְרוּטָה, אוֹ אִשָּׁה אַחַת בְּפָחוֹת מִשָּׁוֶה פְרוּטָה, אַף עַל פִּי שֶׁשָּׁלַח סִבְלוֹנוֹת לְאַחַר מִכָּאן, אֵינָהּ מְקֻדֶּשֶׁת, שֶׁמֵּחֲמַת קִדּוּשִׁין הָרִאשׁוֹנִים שָׁלַח. וְכֵן קָטָן שֶׁקִּדֵּשׁ: 
+
+הַמְקַדֵּשׁ אִשָּׁה וּבִתָּהּ אוֹ אִשָּׁה וַאֲחוֹתָהּ, כְּאַחַת, אֵינָן מְקֻדָּשׁוֹת. וּמַעֲשֶׂה בְחָמֵשׁ נָשִׁים וּבָהֶן שְׁתֵּי אֲחָיוֹת, וְלִקֵּט אֶחָד כַּלְכָּלָה שֶׁל תְּאֵנִים, וְשֶׁלָּהֶם הָיְתָה וְשֶׁל שְׁבִיעִית הָיְתָה, וְאָמַר הֲרֵי כֻלְּכֶם מְקֻדָּשׁוֹת לִי בְכַלְכָּלָה זוֹ, וְקִבְּלָה אַחַת מֵהֶן עַל יְדֵי כֻלָּן, וְאָמְרוּ חֲכָמִים, אֵין הָאֲחָיוֹת מְקֻדָּשׁוֹת: 
+
+הַמְקַדֵּשׁ בְּחֶלְקוֹ, בֵּין קָדְשֵׁי קָדָשִׁים בֵּין קָדָשִׁים קַלִּים, אֵינָהּ מְקֻדֶּשֶׁת. בְּמַעֲשֵׂר שֵׁנִי, בֵּין שׁוֹגֵג בֵּין מֵזִיד, לֹא קִדֵּשׁ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בְּשׁוֹגֵג לֹא קִדֵּשׁ, בְּמֵזִיד קִדֵּשׁ. וּבְהֶקְדֵּשׁ, בְּמֵזִיד קִדֵּשׁ וּבְשׁוֹגֵג לֹא קִדֵּשׁ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בְּשׁוֹגֵג קִדֵּשׁ, בְּמֵזִיד לֹא קִדֵּשׁ: 
+
+הַמְקַדֵּשׁ בְּעָרְלָה, בְּכִלְאֵי הַכֶּרֶם, בְּשׁוֹר הַנִּסְקָל, וּבְעֶגְלָה עֲרוּפָה, בְּצִפֳּרֵי מְצֹרָע, וּבִשְׂעַר נָזִיר, וּפֶטֶר חֲמוֹר, וּבָשָׂר בְּחָלָב, וְחֻלִּין שֶׁנִּשְׁחֲטוּ בָעֲזָרָה, אֵינָהּ מְקֻדֶּשֶׁת. מְכָרָן וְקִדֵּשׁ בִּדְמֵיהֶן, מְקֻדֶּשֶׁת: 
+
+הַמְקַדֵּשׁ בִּתְרוּמוֹת וּבְמַעַשְׂרוֹת וּבְמַתָּנוֹת וּבְמֵי חַטָּאת וּבְאֵפֶר חַטָּאת, הֲרֵי זוֹ מְקֻדֶּשֶׁת, וַאֲפִלּוּ יִשְׂרָאֵל: 
+
+
+Chapter 3
+
+הָאוֹמֵר לַחֲבֵרוֹ, צֵא וְקַדֵּשׁ לִי אִשָּׁה פְלוֹנִית וְהָלַךְ וְקִדְּשָׁהּ לְעַצְמוֹ, מְקֻדֶּשֶׁת. וְכֵן הָאוֹמֵר לְאִשָּׁה, הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי לְאַחַר שְׁלשִׁים יוֹם, וּבָא אַחֵר וְקִדְּשָׁהּ בְּתוֹךְ שְׁלשִׁים יוֹם, מְקֻדֶּשֶׁת לַשֵּׁנִי. בַּת יִשְׂרָאֵל לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה. מֵעַכְשָׁיו וּלְאַחַר שְׁלשִׁים יוֹם, וּבָא אַחֵר וְקִדְּשָׁהּ בְּתוֹךְ שְׁלשִׁים יוֹם, מְקֻדֶּשֶׁת וְאֵינָהּ מְקֻדֶּשֶׁת. בַּת יִשְׂרָאֵל לְכֹהֵן אוֹ בַת כֹּהֵן לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה: 
+
+הָאוֹמֵר לְאִשָּׁה, הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי עַל מְנָת שֶׁאֶתֵּן לָךְ מָאתַיִם זוּז, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְהוּא יִתֵּן. עַל מְנָת שֶׁאֶתֵּן לָךְ מִכָּאן וְעַד שְׁלשִׁים יוֹם, נָתַן לָהּ בְּתוֹךְ שְׁלשִׁים, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. עַל מְנָת שֶׁיֶּשׁ לִי מָאתַיִם זוּז, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיֶשׁ לוֹ. עַל מְנָת שֶׁאַרְאֵךְ מָאתַיִם זוּז, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיַרְאֶה לָהּ. וְאִם הֶרְאָהּ עַל הַשֻּׁלְחָן, אֵינָהּ מְקֻדֶּשֶׁת: 
+
+עַל מְנָת שֶׁיֶּשׁ לִי בֵית כּוֹר עָפָר, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיֶשׁ לוֹ. עַל מְנָת שֶׁיֶּשׁ לִי בְמָקוֹם פְּלוֹנִי, אִם יֶשׁ לוֹ בְאוֹתוֹ מָקוֹם, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. עַל מְנָת שֶׁאַרְאֵךְ בֵּית כּוֹר עָפָר, הֲרֵי זוֹ מְקֻדֶּשֶׁת וְיַרְאֶנָּה. וְאִם הֶרְאָהּ בַּבִּקְעָה, אֵינָהּ מְקֻדֶּשֶׁת: 
+
+רַבִּי מֵאִיר אוֹמֵר, כָּל תְּנַאי שֶׁאֵינוֹ כִתְנַאי בְּנֵי גָד וּבְנֵי רְאוּבֵן, אֵינוֹ תְנַאי, שֶׁנֶּאֱמַר (במדבר לב), וַיֹּאמֶר משֶׁה אֲלֵהֶם אִם יַעַבְרוּ בְנֵי גָד וּבְנֵי רְאוּבֵן, וּכְתִיב, וְאִם לֹא יַעַבְרוּ חֲלוּצִים. רַבִּי חֲנִינָא בֶן גַּמְלִיאֵל אוֹמֵר, צָרִיךְ הָיָה הַדָּבָר לְאָמְרוֹ, שֶׁאִלְמָלֵא כֵן, יֵשׁ בְּמַשְׁמַע שֶׁאֲפִלּוּ בְאֶרֶץ כְּנַעַן לֹא יִנְחָלוּ: 
+
+הַמְקַדֵּשׁ אֶת הָאִשָּׁה וְאָמַר, כְּסָבוּר הָיִיתִי שֶׁהִיא כֹהֶנֶת וַהֲרֵי הִיא לְוִיָּה, לְוִיָּה וַהֲרֵי הִיא כֹהֶנֶת, עֲנִיָּה וַהֲרֵי הִיא עֲשִׁירָה, עֲשִׁירָה וַהֲרֵי הִיא עֲנִיָּה, הֲרֵי זוֹ מְקֻדֶּשֶׁת, מִפְּנֵי שֶׁלֹּא הִטְעַתּוּ. הָאוֹמֵר לְאִשָּׁה, הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי לְאַחַר שֶׁאֶתְגַּיֵּר אוֹ לְאַחַר שֶׁתִּתְגַּיְּרִי, לְאַחַר שֶׁאֶשְׁתַּחְרֵר אוֹ לְאַחַר שֶׁתִּשְׁתַּחְרְרִי, לְאַחַר שֶׁיָּמוּת בַּעֲלֵךְ אוֹ לְאַחַר שֶׁתָּמוּת אֲחוֹתֵךְ, לְאַחַר שֶׁיַּחֲלֹץ לָךְ יְבָמֵךְ, אֵינָהּ מְקֻדֶּשֶׁת. וְכֵן הָאוֹמֵר לַחֲבֵרוֹ, אִם יָלְדָה אִשְׁתְּךָ נְקֵבָה הֲרֵי הִיא מְקֻדֶּשֶׁת לִי, אֵינָהּ מְקֻדֶּשֶׁת. אִם הָיְתָה אֵשֶׁת חֲבֵרוֹ מְעֻבֶּרֶת וְהֻכַּר עֻבָּרָהּ, דְּבָרָיו קַיָּמִין, וְאִם יָלְדָה נְקֵבָה, מְקֻדֶּשֶׁת: 
+
+הָאוֹמֵר לְאִשָּׁה הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי עַל מְנָת שֶׁאֲדַבֵּר עָלַיִךְ לַשִּׁלְטוֹן וְאֶעֱשֶׂה עִמָּךְ כְּפוֹעֵל, דִּבֶּר עָלֶיהָ לַשִּׁלְטוֹן וְעָשָׂה עִמָּהּ כְּפוֹעֵל, מְקֻדֶּשֶׁת. וְאִם לָאו, אֵינָהּ מְקֻדֶּשֶׁת. עַל מְנָת שֶׁיִּרְצֶה אַבָּא, רָצָה הָאָב, מְקֻדֶּשֶׁת. וְאִם לָאו אֵינָה מְקֻדֶּשֶׁת. מֵת הָאָב, הֲרֵי זוֹ מְקֻדֶּשֶׁת. מֵת הַבֵּן, מְלַמְּדִין הָאָב לוֹמַר שֶׁאֵינוֹ רוֹצֶה: 
+
+קִדַּשְׁתִּי אֶת בִּתִּי וְאֵינִי יוֹדֵעַ לְמִי קִדַּשְׁתִּיהָ, וּבָא אֶחָד וְאָמַר אֲנִי קִדַּשְׁתִּיהָ, נֶאֱמָן. זֶה אָמַר אֲנִי קִדַּשְׁתִּיהָ וְזֶה אָמַר אֲנִי קִדַּשְׁתִּיהָ, שְׁנֵיהֶם נוֹתְנִים גֵּט. וְאִם רָצוּ, אֶחָד נוֹתֵן גֵּט וְאֶחָד כּוֹנֵס: 
+
+קִדַּשְׁתִּי אֶת בִּתִּי, קִדַּשְׁתִּיהָ וְגֵרַשְׁתִּיהָ כְּשֶׁהִיא קְטַנָּה, וַהֲרֵי הִיא קְטַנָּה, נֶאֱמָן. קִדַּשְׁתִּיהָ וְגֵרַשְׁתִּיהָ כְּשֶׁהִיא קְטַנָּה, וַהֲרֵי הִיא גְדוֹלָה, אֵינוֹ נֶאֱמָן. נִשְׁבֵּית וּפְדִיתִיהָ, בֵּין שֶׁהִיא קְטַנָּה בֵּין שֶׁהִיא גְדוֹלָה, אֵינוֹ נֶאֱמָן. מִי שֶׁאָמַר בִּשְׁעַת מִיתָתוֹ, יֶשׁ לִי בָנִים, נֶאֱמָן. יֶשׁ לִי אַחִים, אֵינוֹ נֶאֱמָן. הַמְקַדֵּשׁ אֶת בִּתּוֹ סְתָם, אֵין הַבּוֹגְרוֹת בִּכְלָל: 
+
+מִי שֶׁיֶּשׁ לוֹ שְׁתֵּי כִתֵּי בָנוֹת מִשְּׁתֵּי נָשִׁים, וְאָמַר קִדַּשְׁתִּי אֶת בִּתִּי הַגְּדוֹלָה וְאֵינִי יוֹדֵעַ אִם גְּדוֹלָה שֶׁבַּגְּדוֹלוֹת אוֹ גְדוֹלָה שֶׁבַּקְּטַנּוֹת, אוֹ קְטַנָּה שֶׁבַּגְּדוֹלוֹת שֶׁהִיא גְדוֹלָה מִן הַגְּדוֹלָה שֶׁבַּקְּטַנּוֹת, כֻּלָּן אֲסוּרוֹת, חוּץ מִן הַקְּטַנָּה שֶׁבַּקְּטַנּוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, כֻּלָּן מֻתָּרוֹת, חוּץ מִן הַגְּדוֹלָה שֶׁבַּגְּדוֹלוֹת. קִדַּשְׁתִּי אֶת בִּתִּי הַקְּטַנָּה וְאֵינִי יוֹדֵעַ אִם קְטַנָּה שֶׁבַּקְּטַנּוֹת אוֹ קְטַנָּה שֶׁבַּגְּדוֹלוֹת, אוֹ גְדוֹלָה שֶׁבַּקְּטַנּוֹת שֶׁהִיא קְטַנָּה מִן הַקְּטַנּוֹת שֶׁבַּגְּדוֹלוֹת, כֻּלָּן אֲסוּרוֹת, חוּץ מִן הַגְּדוֹלָה שֶׁבַּגְּדוֹלוֹת, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוֹסֵי אוֹמֵר, כֻּלָּן מֻתָּרוֹת, חוּץ מִן הַקְּטַנָּה שֶׁבַּקְּטַנּוֹת: 
+
+הָאוֹמֵר לְאִשָּׁה, קִדַּשְׁתִּיךְ, וְהִיא אוֹמֶרֶת לֹא קִדַּשְׁתָּנִי, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו. הִיא אוֹמֶרֶת קִדַּשְׁתָּנִי וְהוּא אוֹמֵר לֹא קִדַּשְׁתִּיךְ, הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו. קִדַּשְׁתִּיךְ, וְהִיא אוֹמֶרֶת לֹא קִדַּשְׁתָּ אֶלָּא בִתִּי, הוּא אָסוּר בִּקְרוֹבוֹת גְּדוֹלָה, וּגְדוֹלָה מֻתֶּרֶת בִּקְרוֹבָיו. הוּא מֻתָּר בִּקְרוֹבוֹת קְטַנָּה, וּקְטַנָּה מֻתֶּרֶת בִּקְרוֹבָיו: 
+
+קִדַּשְׁתִּי אֶת בִּתֵּךְ, וְהִיא אוֹמֶרֶת לֹא קִדַּשְׁתָּ אֶלָּא אוֹתִי, הוּא אָסוּר בִּקְרוֹבוֹת קְטַנָּה, וּקְטַנָּה מֻתֶּרֶת בִּקְרוֹבָיו, הוּא מֻתָּר בִּקְרוֹבוֹת גְּדוֹלָה, וּגְדוֹלָה אֲסוּרָה בִקְרוֹבָיו: 
+
+כָּל מָקוֹם שֶׁיֵּשׁ קִדּוּשִׁין וְאֵין עֲבֵרָה, הַוָּלָד הוֹלֵךְ אַחַר הַזָּכָר. וְאֵיזֶה, זוֹ כֹהֶנֶת, לְוִיָּה וְיִשְׂרְאֵלִית שֶׁנִּשְּׂאוּ לְכֹהֵן וּלְלֵוִי וּלְיִשְׂרָאֵל. וְכָל מָקוֹם שֶׁיֵּשׁ קִדּוּשִׁין וְיֵשׁ עֲבֵרָה, הַוָּלָד הוֹלֵךְ אַחַר הַפָּגוּם. וְאֵיזוֹ, זוֹ אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין. וְכָל מִי שֶׁאֵין לָהּ עָלָיו קִדּוּשִׁין אֲבָל יֶשׁ לָהּ עַל אֲחֵרִים קִדּוּשִׁין, הַוָּלָד מַמְזֵר. וְאֵיזֶה, זֶה הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת שֶׁבַּתּוֹרָה. וְכָל מִי שֶׁאֵין לָהּ לֹא עָלָיו וְלֹא עַל אֲחֵרִים קִדּוּשִׁין, הַוָּלָד כְּמוֹתָהּ. וְאֵיזֶה, זֶה וְלַד שִׁפְחָה וְנָכְרִית: 
+
+רַבִּי טַרְפוֹן אוֹמֵר, יְכוֹלִין מַמְזֵרִים לִטַּהֵר. כֵּיצַד. מַמְזֵר שֶׁנָּשָׂא שִׁפְחָה, הַוָּלָד עֶבֶד. שִׁחְרְרוֹ, נִמְצָא הַבֵּן בֶּן חוֹרִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, הֲרֵי זֶה עֶבֶד מַמְזֵר: 
+
+
+Chapter 4
+
+עֲשָׂרָה יוֹחֲסִין עָלוּ מִבָּבֶל, כַּהֲנֵי, לְוִיֵּי, יִשְׂרְאֵלֵי, חֲלָלֵי, גֵּרֵי, וַחֲרוּרֵי, מַמְזֵרֵי, נְתִינֵי, שְׁתוּקֵי, וַאֲסוּפֵי. כַּהֲנֵי, לְוִיֵּי וְיִשְׂרְאֵלֵי, מֻתָּרִים לָבֹא זֶה בָזֶה. לְוִיֵּי, יִשְׂרְאֵלֵי, חֲלָלֵי, גֵּרֵי וַחֲרוּרֵי, מֻתָּרִים לָבֹא זֶה בָזֶה. גֵּרֵי וַחֲרוּרֵי, מַמְזֵרֵי וּנְתִינֵי שְׁתוּקֵי וַאֲסוּפֵי, כֻּלָּם מֻתָּרִין לָבֹא זֶה בָזֶה: 
+
+וְאֵלּוּ הֵם שְׁתוּקֵי, כֹּל שֶׁהוּא מַכִּיר אֶת אִמּוֹ וְאֵינוֹ מַכִּיר אֶת אָבִיו. אֲסוּפֵי, כֹּל שֶׁנֶּאֱסַף מִן הַשּׁוּק וְאֵינוֹ מַכִּיר לֹא אָבִיו וְלֹא אִמּוֹ. אַבָּא שָׁאוּל הָיָה קוֹרֵא לִשְׁתוּקֵי, בְּדוּקֵי: 
+
+כָּל הָאֲסוּרִים לָבֹא בַקָּהָל, מֻתָּרִים לָבֹא זֶה בָזֶה. רַבִּי יְהוּדָה אוֹסֵר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, וַדָּאָן בְּוַדָּאָן, מֻתָּר. וַדָּאָן בִּסְפֵקָן, (וּסְפֵקָן בְּוַדָּאָן), וּסְפֵקָן בִּסְפֵקָן, אָסוּר. וְאֵלּוּ הֵן הַסְּפֵקוֹת, שְׁתוּקִי, אֲסוּפִי וְכוּתִי: 
+
+הַנּוֹשֵׂא אִשָּׁה כֹהֶנֶת צָרִיךְ לִבְדֹּק אַחֲרֶיהָ אַרְבַּע אִמָּהוֹת שֶׁהֵן שְׁמֹנֶה, אִמָּהּ וְאֵם אִמָּהּ, וְאֵם אֲבִי אִמָּהּ וְאִמָּהּ, וְאֵם אָבִיהָ וְאִמָּהּ, וְאֵם אֲבִי אָבִיהָ וְאִמָּהּ. לְוִיָּה וְיִשְׂרְאֵלִית, מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָת: 
+
+אֵין בּוֹדְקִין לֹא מִן הַמִּזְבֵּחַ וּלְמַעְלָה, וְלֹא מִן הַדּוּכָן וּלְמַעְלָה, וְלֹא מִן סַנְהֶדְרִין וּלְמָעְלָה. וְכֹל שֶׁהֻחְזְקוּ אֲבוֹתָיו מִשּׁוֹטְרֵי הָרַבִּים וְגַבָּאֵי צְדָקָה, מַשִּׂיאִין לַכְּהֻנָּה וְאֵין צָרִיךְ לִבְדֹּק אַחֲרֵיהֶן. רַבִּי יוֹסֵי אוֹמֵר, אַף מִי שֶׁהָיָה חָתוּם עֵד בָּעַרְכֵי הַיְשָׁנָה שֶׁל צִפּוֹרִי. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, אַף מִי שֶׁהָיָה מֻכְתָּב בְּאִסְטְרַטְיָא שֶׁל מֶלֶךְ: 
+
+בַּת חָלָל זָכָר, פְּסוּלָה מִן הַכְּהֻנָּה לְעוֹלָם. יִשְׂרָאֵל שֶׁנָּשָׂא חֲלָלָה, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה. חָלָל שֶׁנָּשָׂא בַת יִשְׂרָאֵל, בִּתּוֹ פְסוּלָה לַכְּהֻנָּה. רַבִּי יְהוּדָה אוֹמֵר, בַּת גֵּר זָכָר כְּבַת חָלָל זָכָר: 
+
+רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, יִשְׂרָאֵל שֶׁנָּשָׂא גִיּוֹרֶת, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה. וְגֵר שֶׁנָּשָׂא בַת יִשְׂרָאֵל, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה. אֲבָל גֵּר שֶׁנָּשָׂא גִיּוֹרֶת, בִּתּוֹ פְסוּלָה לַכְּהֻנָּה. אֶחָד גֵּר וְאֶחָד עֲבָדִים מְשֻׁחְרָרִים, אֲפִלּוּ עַד עֲשָׂרָה דוֹרוֹת, עַד שֶׁתְּהֵא אִמּוֹ מִיִּשְׂרָאֵל. רַבִּי יוֹסֵי אוֹמֵר, אַף גֵּר שֶׁנָּשָׂא גִיּוֹרֶת, בִּתּוֹ כְשֵׁרָה לַכְּהֻנָּה: 
+
+הָאוֹמֵר, בְּנִי זֶה מַמְזֵר, אֵינוֹ נֶאֱמָן. וַאֲפִלּוּ שְׁנֵיהֶם אוֹמְרִים עַל הָעֻבָּר שֶׁבְּמֵעֶיהָ מַמְזֵר הוּא, אֵינָם נֶאֱמָנִים. רַבִּי יְהוּדָה אוֹמֵר, נֶאֱמָנִים: 
+
+מִי שֶׁנָּתַן רְשׁוּת לִשְׁלוּחוֹ לְקַדֵּשׁ אֶת בִּתּוֹ וְהָלַךְ הוּא וְקִדְּשָׁהּ, אִם שֶׁלּוֹ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין. וְאִם שֶׁל שְׁלוּחוֹ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין. וְאִם אֵינוֹ יָדוּעַ, שְׁנֵיהֶם נוֹתְנִים גֵּט. וְאִם רָצוּ, אֶחָד נוֹתֵן גֵּט וְאֶחָד כּוֹנֵס. וְכֵן הָאִשָּׁה שֶׁנָּתְנָה רְשׁוּת לִשְׁלוּחָהּ לְקַדְּשָׁהּ, וְהָלְכָה וְקִדְּשָׁהּ אֶת עַצְמָהּ, אִם שֶׁלָּהּ קָדְמוּ, קִדּוּשֶׁיהָ קִדּוּשִׁין. וְאִם שֶׁל שְׁלוּחָהּ קָדְמוּ, קִדּוּשָׁיו קִדּוּשִׁין. וְאִם אֵינוֹ יָדוּעַ, שְׁנֵיהֶם נוֹתְנִין לָהּ גֵּט. וְאִם רָצוּ, אֶחָד נוֹתֵן לָהּ גֵּט וְאֶחָד כּוֹנֵס: 
+
+מִי שֶׁיָּצָא הוּא וְאִשְׁתּוֹ לִמְדִינַת הַיָּם וּבָא הוּא וְאִשְׁתּוֹ וּבָנָיו וְאָמַר, אִשָּׁה שֶׁיָּצָאת עִמִּי לִמְדִינַת הַיָּם הֲרֵי הִיא זוֹ וְאֵלּוּ בָנֶיהָ, אֵין צָרִיךְ לְהָבִיא רְאָיָה, לֹא עַל הָאִשָּׁה וְלֹא עַל הַבָּנִים. מֵתָה וְאֵלּוּ בָנֶיהָ, מֵבִיא רְאָיָה עַל הַבָּנִים וְאֵינוֹ מֵבִיא רְאָיָה עַל הָאִשָּׁה: 
+
+אִשָּׁה נָשָׂאתִי בִּמְדִינַת הַיָּם, הֲרֵי הִיא זוֹ וְאֵלּוּ בָנֶיהָ, מֵבִיא רְאָיָה עַל הָאִשָּׁה וְאֵין צָרִיךְ לְהָבִיא רְאָיָה עַל הַבָּנִים. מֵתָה, וְאֵלּוּ בָנֶיהָ, צָרִיךְ לְהָבִיא רְאָיָה עַל הָאִשָּׁה וְעַל הַבָּנִים: 
+
+לֹא יִתְיַחֵד אָדָם עִם שְׁתֵּי נָשִׁים, אֲבָל אִשָּׁה אַחַת מִתְיַחֶדֶת עִם שְׁנֵי אֲנָשִׁים. רַבִּי שִׁמְעוֹן אוֹמֵר, אַף אִישׁ אֶחָד מִתְיַחֵד עִם שְׁתֵּי נָשִׁים בִּזְמַן שֶׁאִשְׁתּוֹ עִמּוֹ וְיָשֵׁן עִמָּהֶם בְּפֻנְדְּקִי, מִפְּנֵי שֶׁאִשְׁתּוֹ מְשַׁמַּרְתּוֹ. מִתְיַחֵד אָדָם עִם אִמּוֹ וְעִם בִּתּוֹ, וְיָשֵׁן עִמָּהֶם בְּקֵרוּב בָּשָׂר. וְאִם הִגְדִּילוּ, זוֹ יְשֵׁנָה בִכְסוּתָהּ וְזֶה יָשֵׁן בִּכְסוּתוֹ: 
+
+לֹא יִלְמַד אָדָם רַוָּק סוֹפְרִים, וְלֹא תִלְמַד אִשָּׁה סוֹפְרִים. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף מִי שֶׁאֵין לוֹ אִשָּׁה, לֹא יִלְמַד סוֹפְרִים: 
+
+רַבִּי יְהוּדָה אוֹמֵר, לֹא יִרְעֶה רַוָּק בְּהֵמָה, וְלֹא יִישְׁנוּ שְׁנֵי רַוָּקִים בְּטַלִּית אֶחָת. וַחֲכָמִים מַתִּירִין. כָּל שֶׁעִסְקוֹ עִם הַנָּשִׁים, לֹא יִתְיַחֵד עִם הַנָּשִׁים. וְלֹא יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת בֵּין הַנָּשִׁים. רַבִּי מֵאִיר אוֹמֵר, לְעוֹלָם יְלַמֵּד אָדָם אֶת בְּנוֹ אֻמָּנוּת נְקִיָּה וְקַלָּה, וְיִתְפַּלֵּל לְמִי שֶׁהָעשֶׁר וְהַנְּכָסִים שֶׁלּוֹ, שֶׁאֵין אֻמָּנוּת שֶׁאֵין בָּהּ עֲנִיּוּת וַעֲשִׁירוּת, שֶׁלֹּא עֲנִיּוּת מִן הָאֻמָּנוּת וְלֹא עֲשִׁירוּת מִן הָאֻמָּנוּת, אֶלָּא הַכֹּל לְפִי זְכוּתוֹ. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, רָאִיתָ מִיָּמֶיךָ חַיָּה וָעוֹף שֶׁיֵּשׁ לָהֶם אֻמָּנוּת, וְהֵן מִתְפַּרְנְסִין שֶׁלֹּא בְצַעַר. וַהֲלֹא לֹא נִבְרְאוּ אֶלָּא לְשַׁמְּשֵׁנִי, וַאֲנִי נִבְרֵאתִי לְשַׁמֵּשׁ אֶת קוֹנִי, אֵינוֹ דִין שֶׁאֶתְפַּרְנֵס שֶׁלֹּא בְצַעַר. אֶלָּא שֶׁהֲרֵעוֹתִי מַעֲשַׂי וְקִפַּחְתִּי אֶת פַּרְנָסָתִי. אַבָּא גֻרְיָן אִישׁ צַדְיָן אוֹמֵר מִשּׁוּם אַבָּא גֻרְיָא, לֹא יְלַמֵּד אָדָם אֶת בְּנוֹ, חַמָּר, גַּמָּל, סַפָּר, סַפָּן, רוֹעֶה, וְחֶנְוָנִי, שֶׁאֻמָּנוּתָן אֻמָּנוּת לִסְטִים. רַבִּי יְהוּדָה אוֹמֵר מִשְּׁמוֹ, הַחַמָּרִין, רֻבָּן רְשָׁעִים, וְהַגַּמָּלִין, רֻבָּן כְּשֵׁרִים. הַסַּפָּנִין, רֻבָּן חֲסִידִים. טוֹב שֶׁבָּרוֹפְאִים, לְגֵיהִנֹּם. וְהַכָּשֵׁר שֶׁבַּטַּבָּחִים, שֻׁתָּפוֹ שֶׁל עֲמָלֵק. רַבִּי נְהוֹרַאי אוֹמֵר, מַנִּיחַ אֲנִי כָּל אֻמָּנוּת שֶׁבָּעוֹלָם וְאֵינִי מְלַמֵּד אֶת בְּנִי אֶלָּא תוֹרָה, שֶׁאָדָם אוֹכֵל מִשְּׂכָרָהּ בָּעוֹלָם הַזֶּה וְקֶרֶן קַיֶּמֶת לָעוֹלָם הַבָּא. וּשְׁאָר כָּל אֻמָּנוּת אֵינָן כֵּן. כְּשֶׁאָדָם בָּא לִידֵי חֹלִי אוֹ לִידֵי זִקְנָה אוֹ לִידֵי יִסּוּרִין וְאֵינוֹ יָכוֹל לַעֲסֹק בִּמְלַאכְתּוֹ, הֲרֵי הוּא מֵת בְּרָעָב. אֲבָל הַתּוֹרָה אֵינָהּ כֵּן, אֶלָּא מְשַׁמַּרְתּוֹ מִכָּל רָע בְּנַעֲרוּתוֹ וְנוֹתֶנֶת לוֹ אַחֲרִית וְתִקְוָה בְזִקְנוּתוֹ. בְּנַעֲרוּתוֹ, מַה הוּא אוֹמֵר, (ישעיה מ) וְקֹוֵי ה' יַחֲלִיפוּ כֹחַ. בְּזִקְנוּתוֹ, מַהוּ אוֹמֵר, (תהלים צב) עוֹד יְנוּבוּן בְּשֵׂיבָה. וְכֵן הוּא אוֹמֵר בְּאַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם, (בראשית כד) וְאַבְרָהָם זָקֵן, וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. מָצִינוּ שֶׁעָשָׂה אַבְרָהָם אָבִינוּ אֶת כָּל הַתּוֹרָה כֻּלָּהּ עַד שֶׁלֹּא נִתְּנָה, שֶׁנֶּאֱמַר, (שם כו) עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי: 
diff --git "a/txt/Mishnah/Seder Nashim/Mishnah Nazir/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].txt" "b/txt/Mishnah/Seder Nashim/Mishnah Nazir/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].txt"
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+++ "b/txt/Mishnah/Seder Nashim/Mishnah Nazir/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].txt"	
@@ -0,0 +1,95 @@
+Mishnah Nazir
+משנה נזיר
+Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]
+https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI
+
+Mishnah Nazir
+
+
+
+Chapter 1
+
+Toutes les dénominations du Naziréat ont la même valeur (juridiquement) que l’expression même de Naziréat (pour l’abstinence obligatoire). Ainsi, (lorsqu’à la vue d’un passant Nazir), on s’écrie “je veux être<sup class="footnote-marker">1</sup><i class="footnote"> Sous-entendu: semblable à lui.</i>”, on sera désormais Nazir. Il en est de même de celui qui dit<sup class="footnote-marker">2</sup><i class="footnote"> En se saisissant les cheveux.</i>: “je veux être beau”, ou s’il emploie les mots Naziq, Nazih, ou Pazih<sup class="footnote-marker">3</sup><i class="footnote"> Ce sont 3 corruptions du mot Nazir.</i>. Celui qui dit: “je veux être comme un tel” (par allusion à un Nazir), ou “je veux les boucler” (mes cheveux), ou “je veux les entretenir”, ou: “je m’engage à laisser croître mes boucles<sup class="footnote-marker">4</sup><i class="footnote"> Imitation d'une expression d'(Ez 44, 20).</i>” (ce qui est une allusion formelle au maintien des cheveux), sera Nazir. Celui qui dit: “je m’engage à offrir des oiseaux<sup class="footnote-marker">5</sup><i class="footnote"> Si pendant l'époque consacrée le Nazir devient impur, il est tenu d'offrir une paire d'oiseaux au Temple. V. (Nb 6, 10).</i>”, selon R. Meir, sera aussi Nazir; selon les autres sages, il ne le sera pas.
+Celui qui dit: “je déclare vouloir m’abstenir des pépins, des peaux de raisins, de me faire couper les cheveux, de toute impureté<sup class="footnote-marker">6</sup><i class="footnote"> Cf. ci-après, (6, 2).</i>”, sera considéré comme Nazir en tout, et tenu comme tel d’observer les formalités du Naziréat. Mais s’il dit: “je veux être comme Samson...ou le fils de Manoah... le mari de Dalila.... comme celui qui a arraché les portes de Gaza....ou: à qui les Philistins ont crevé les yeux....”, ce sera un naziréat à la façon de Samson (incomplet). Voici quelle différence il y a entre le Naziréat perpétuel et celui de Samson<sup class="footnote-marker">7</sup><i class="footnote"> V. Midrash Rabba sur Nb ch. 9.</i>: Pour le premier, lorsque la chevelure devient par trop lourde, il est permis de l’alléger (de la tailler un peu) au rasoir, en offrant ensuite trois animaux en sacrifice<sup class="footnote-marker">8</sup><i class="footnote"> Un sacrifice de péché, un holocauste, et une offrande de paix (à consommer soi-même).</i>; celui qui en ce cas devient impur doit offrir un sacrifice en expiation de l’impureté. Au contraire, le Nazir comme Samson ne peut jamais alléger sa chevelure, quelque lourde qu’elle soit; mais s’il devient impur, il n’est pas tenu d’offrir d’expiation pour l’impureté.
+Le Naziréat indéterminé (sans fixation d’une limite de temps) est d’un mois<sup class="footnote-marker">9</sup><i class="footnote"> V. ci-après, (6, 3).</i>. Soit que l’on dise: “je veux être Nazir pour une longue durée”, soit “je veux être Nazir pour une courte durée”, se fut-on engagé ainsi depuis ce moment jusqu’à la fin du monde, le Naziréat est d’un mois<sup class="footnote-marker">10</sup><i class="footnote"> On suppose que, dans sa pensée, la période de 30 jours est considérée comme infinie.</i>. S’il dit: “je veux être Nazir un jour en plus” ou: “je veux être Nazir et une heure de plus”, ou: “je veux être Nazir et une moitié”, il s’est engagé à deux périodes d’abstinence. Mais s’il a précisé vouloir ajouter une heure aux 30 jours réguliers du Naziréat, il sera Nazir 31 jours, car on ne tient pas compte des heures en fait de Naziréat. G. Bar-Qappara dit: le mot IHYE, sera (Nb 6, 5) équivaut (par la supputation des lettres) au nombre 30 (voilà pourquoi le naziréat simple aura le même nombre de jours). Selon R. Samuel b. Nahman, au nom de R. Jonathan, ce nombre est ainsi fixé par rapport au chiffre de 29 fois d’emploi du terme Nazir, dans le chapitre consacré à ce sujet<sup class="footnote-marker">11</sup><i class="footnote"> "Le 30e jour est compté à part, comme celui de la cessation, ou celui auquel il est permis de se raser, puis d'offrir le sacrifice. Cf. Sifri, section Nasso, ch. 25; Midrash Rabba sur Nb ch. 10."</i>. -Mais le nombre des emplois du mot Nazir n’est-il pas de trente? -C’est vrai, dit R. Yossé b. R. Aboun, mais l’un de ces versets sert à indiquer une première fois le précepte même du Naziréat (réservant les 29 autres à l’application de la durée du temps d’abstinence à observer).
+S’il dit: “que je sois Nazir comme les cheveux de ma tête, ou comme la poussière de la terre, ou comme le sable de la mer”, il sera engagé à perpétuité; mais il pourra se faire raser à la fin de chaque mois. Selon Rabbi, au contraire, il ne lui est pas permis de se faire raser tous les 30 jours; cette autorisation est seulement accordée à celui qui dit: “que je sois engagé au Naziréat comme les cheveux de ma tête, ou la poussière de la terre, ou le sable de la mer”.
+S’il dit: “que je sois Nazir plein la maison, ou une hotte pleine”, on l’examine et on lui demande ce qu’il a entendu par là. S’il répond avoir sous-entendu par là une longue période, il sera Nazir 30 jours; mais s’il dit avoir compris par là un Naziréat ordinaire (indéterminé), on considère que la “hotte” (sus énoncée) pourrait être remplie par des grains de moutarde, et il devra rester Nazir toute sa vie.
+S’il dit: “je veux être Nazir, jusqu’à tel endroit”, on estimera combien de journées il faudrait pour se rendre de là à tel endroit; lorsque la durée est inférieure à 30 jours, le Naziréat aura la périodicité réglementaire de 30 jours; si la durée est supérieure, le Naziréat sera équivalent au nombre complet des jours.
+Celui qui dit: “je veux être Nazir autant que le nombre des jours de l’année solaire<sup class="footnote-marker">12</sup><i class="footnote"> Nous avons traduit, selon la version du Talmud Babli, qui a le mot Hama (soleil) tandis que le texte jérusalémite a le terme vague de schana (année), et l'on va voir que le Talmud se préoccupe de ce défaut de précision.</i>” sera tout autant dans l’obligation d’observer le Naziréat (365 jours). R. Juda raconte qu’un tel fait survint une fois, et le Nazir après s’être abstenu pendant tout ce temps mourut.
+
+Chapter 2
+
+Si quelqu’un dit: “je veux être Nazir en m’abstenant des figues sèches et du gâteau de figues”, il sera Nazir, selon l’école de Shammaï, mais, selon l’école de Hillel, il ne le sera pas. Toutefois, ajoute R. Juda, même l’avis exprimé par l’école de Shammaï n’est applicable qu’à celui qui aura dit: “dans ma pensée, je suppose ces objets aussi interdits pour moi qu’un sacrifice”.
+Si quelqu’un (voyant sa vache couchée, qui ne veut pas se lever) s’écrie: “cette vache se dit sans doute en elle-même qu’elle sera plutôt Nazir que de se lever” (tandis qu’il pense, à l’opposé, faire ce vœu pour lui), ou bien (lorsqu’en ne pouvant pas ouvrir une porte close quelqu’un dit: “cette porte fait sans doute vœu en elle-même d’être plutôt Nazir que de s’ouvrir” (tandis que lui songe à faire un tel vœu si elle ne s’ouvre pas), puis la vache se lève, ou la porte s’ouvre, sans le fait de cet homme, l’école de Shammaï le force à être Nazir; l’école de Hillel l’en dispense. Toutefois, ajoute R. Juda, même l’avis exprimé par l’école de Shammaï n’est applicable qu’à celui qui aura dit: “je m’interdis cette vache comme un sacrifice si elle ne se lève pas”.
+Si quelqu’un à qui l’on a versé une coupe déclare vouloir s’en abstenir, le Naziréat sera formel. Il est arrivé qu’à une femme déjà ivre on versa une nouvelle coupe; elle déclara vouloir s’en abstenir par Naziréat, mais les sages ajoutèrent: elle a seulement eu l’intention de s’interdire cette coupe comme un sacrifice.
+Celui qui se dit Nazir à la condition de pouvoir boire du vin, ou se rendre impur pour les morts, sera Nazir, et tout lui sera défendu (sans les dites restrictions). S’il dit: “je sais bien que le vœu de Naziréat existe, mais j’ignore que le vin est interdit au Nazir”, le vin lui reste interdit; mais R. Simon le lui permet. S’il dit: “je sais qu’il est défendu au Nazir de boire du vin, mais j’avais cru que les sages me le permettraient, parce que je ne puis vivre sans vin, ou qu’ils m’autoriseraient à devenir impur pour les morts, parce que je fais profession d’enterrer les morts”, on lui permettra d’user des dites restrictions; mais R. Simon ne l’y autorise pas.
+
+Si quelqu’un dit: “Je me charge de raser à moitié un Nazir”, puis son prochain qui l’entend déclare faire le même vœu à sa charge pour moitié, chacun rasera un Nazir entier (avec charge complète des sacrifices indivis), selon l’avis de R. Meir; mais les autres sages disent que chacun d’eux est seulement astreint à la moitié de l’offre due.
+Si quelqu’un s’engage à être Nazir lorsqu’il aura un fils et qu’il lui naît ensuite, il sera Nazir à ce moment; mais s’il lui naît une fille, ou un enfant aux organes bouchés, ou un androgyne, il n’a pas besoin d’être Nazir. S’il dit qu’il sera Nazir lorsqu’il aura un enfant, il devra l’être lors même qu’il lui naît seulement une fille, ou un enfant aux organes bouchés, ou un androgyne.
+Si la femme est accouchée avec terme<sup class="footnote-marker">1</sup><i class="footnote"> On ignore si l'enfant eût vécu en naissant à terme.</i>, le mari n’a pas besoin d’être Nazir; selon R. Simon, c’est d’une façon conditionnelle qu’il est Nazir, savoir si l’enfant naît viable, le père sera Nazir par obligation; au cas contraire, il le sera seulement par vœu volontaire. Si ensuite la femme met de nouveau un enfant au monde, le père sera Nazir. Au dire de R. Simon, le père s’exprimera ainsi: “Si le premier enfant est né viable, c’est pour le premier que je suis Nazir par obligation, et la 2e période est volontaire; si non, c’est pour le 1er enfant que j’observe le Naziréat volontaire, et pour le 2e un Naziréat obligatoire”.
+
+Quelqu’un dit: “Je serai Nazir quand j’aurai un fils” puis il ajoute “je veux être Nazir cent jours”, lorsqu’il aura un fils, fût-ce au bout de 70 jours, il n’a rien perdu<sup class="footnote-marker">2</sup><i class="footnote"> Il lui suffit de compter la période due pour le fils dans les cent jours.</i>. Si ce fils naît après le 70e jour, celui-ci renverse l’ordre des 70 jours, car nulle abstinence de se raser n’est inférieure à 30 jours<sup class="footnote-marker">3</sup><i class="footnote"> Après avoir observé les 30 jours dus pour le fils, il faudra compléter la période interrompue et y ajouter un minimum de 30 jours.</i>.
+
+Chapter 3
+
+Celui qui a déclaré vouloir être Nazir se fera raser au 31e jour consécutif; pourtant, en se rasant dès le 30e jour, le devoir est également rempli. Mais celui qui dit explicitement vouloir être Nazir 30 jours (complets) et se fait raser au 30e n’a pas rempli son devoir.
+Celui qui s’est engagé à être deux fois Nazir<sup class="footnote-marker">1</sup><i class="footnote"> V. J., même traité, ibid. (ibid.).</i> se rasera pour la 1re période au 31e jour, et pour la 2e période au 61e; s’il s’est rasé pour la 1re période au 30e jour, il se rasera pour la 2e au 60e, et même en se rasant dès le 59e jour le devoir est considéré comme rempli. Voici le témoignage apporté par R. Papias au sujet de celui qui s’est engagé à un double Naziréat: celui qui s’est rasé pour la 1re période au 30e jour se rasera pour la 2e au 60e, et même en se rasant dès le 59e, le devoir est considéré comme rempli, car le 30e jour (celui de l’interruption) fait partie de l’un et l’autre compte.
+Lorsque quelqu’un engagé (vaguement) au Naziréat, devient impur le 30e jour, toute la période est annulée (et il devra recommencer). Selon R. Eliézer, une période de 7 jours devra seule être recommencée<sup class="footnote-marker">2</sup><i class="footnote"> On défalque sept jours, temps exigible pour redevenir pur.</i>. Mais lorsque quelqu’un ayant déclaré vouloir être 30 jours Nazir devient impur le 30e, toute la période est annulée<sup class="footnote-marker">3</sup><i class="footnote"> Selon nous, il faut la recommencer.</i>.
+Si quelqu’un s’étant engagé à être Nazir cent jours devient impur au dernier jour, toute la période est annulée de ce fait (à recommencer). Selon R. Eléazar, cette impureté ruine seulement un intervalle de 30 jours<sup class="footnote-marker">4</sup><i class="footnote"> On exige le renouvellement. Cf. ci-après, (6, 11).</i>. S’il arrive une impureté au 101e jour, elle annule un espace de 30 jours; selon R. Eliézer, elle annule seulement un intervalle de sept jours.
+Si quelqu’un s’est engagé au Naziréat en étant dans un cimetière, y eut-il passé juste 30 jours, ce temps ne compte pas, et il ne sera pas tenu d’offrir le sacrifice obligatoire en cas d’impureté. S’il est sorti, puis rentré<sup class="footnote-marker">5</sup><i class="footnote"> Il n'a fait que passer.</i>, les jours passés à l’état pur seront comptés dans la période, et le Nazir sera tenu d’offrir un sacrifice pour s’être rendu impur; selon R. Eliézer, le jour même auquel est survenu l’impureté ne sera pas annulé, car il est dit (Nb 6, 12): Les jours précédents tomberont (seront nuls); il n’y a donc déduction que lorsque d’autres jours comptent.
+Si quelqu’un (qui a été au dehors) s’était engagé à beaucoup de Naziréat<sup class="footnote-marker">6</sup><i class="footnote"> V. (Eduyot 4, 11).</i>, et il a observé tous ses engagements au complet, puis il est rentré en Palestine, d’après l’école de Shammaï, il lui suffira d’observer une abstinence de trente jours; selon l’école de Hillel, il faudra reprendre au complet la période du Naziréat, comme en principe. Ainsi, il arriva à la reine Hélène, lors du départ de son fils pour la guerre, de dire: “Si mon fils revient de la guerre en paix, je serai Nazir 7 ans”. Au retour de son fils, elle exécuta son engagement. Mais sept ans après elle arriva en Palestine<sup class="footnote-marker">7</sup><i class="footnote"> V. Derenbourg, Essai, etc., p. 224.</i>; et l’école de Hillel décida que la reine recommencera les 7 ans d’abstinence. A la fin des 7 ans, elle devint impure et dut recommencer; ce qui fit ensemble 21 ans de Naziréat. R. Juda dit: elle ne fut naziréenne en total que quatorze ans.
+Lorsque deux groupes de témoins viennent attester au sujet de quelqu’un<sup class="footnote-marker">8</sup><i class="footnote"> Cf. J., (Sanhedrin 5, 2) ( 22d).</i>, un groupe prétend que l’homme s’est engagé au Naziréat pour 2 périodes, et l’autre groupe affirme qu’il s’est engagé pour 5 périodes, selon l’école de Shammaï, aucune abstinence ne sera obligatoire, car il y a contradiction des témoins; selon l’école de Hillel, le nombre 2 est au moins compris dans celui de 5, et il en résulte l’obligation d’observer 2 périodes de Naziréat.
+
+Chapter 4
+
+Quelqu’un a pris l’engagement d’être Nazir, et aussitôt après, son prochain l’ayant entendu s’écrie: “et moi” (je le serai aussi), ainsi dit plusieurs fois; tous seront alors déclarés Nazir. Dès que le premier est délivré, tous le seront; mais si le dernier est libéré, celui-là seul le sera, et tous les autres restent à l’état interdit. Si, en entendant l’engagement au Naziréat, le prochain s’écrie: “que ma bouche soit comme la sienne, ma chevelure comme la sienne”, il sera de ce fait aussi Nazir. Si en entendant son mari s’engager au Naziréat une femme s’écrie: “et moi”, le mari peut annuler ce vœu, tout en maintenant le sien. Au contraire, si le mari entendant la femme prendre cet engagement s’écrie: “et moi”, il ne pourra plus annuler ce vœu (qu’il a ainsi confirmé).
+Lorsque le mari<sup class="footnote-marker">1</sup><i class="footnote"> "Nous plaçons ici le §2, selon la place qu'il occupe correctement dans l'édition de Venise et celles qui l'ont suivie, avant le texte talmudique auquel celui-ci se réfère; l'édition de Jitomir, si soignée d'ordinaire et amendée du reste par ses commentaires, comme ce même plus bas."</i>, après s’être engagé au Naziréat, dit de plus à sa femme: “et toi”? (si elle veut aussi être Nazir), et elle répond: Amen (oui), il peut annuler l’engagement de sa femme, et le sien est maintenu. Lorsqu’au contraire la femme, après s’être engagée au Naziréat, dit au mari: “et toi”, puis celui-ci l’entend et dit: “et moi”, il ne peut plus annuler ce vœu (qu’il a ainsi confirmé).
+Si une femme engagée par vœu au Naziréat boit du vin, ou se rend impure pour des morts, elle subira la peine des coups de lanière<sup class="footnote-marker">2</sup><i class="footnote"> V. (Zevahim 6, 5).</i>. Si son mari a annulé ce vœu sans qu’elle le sache, et qu’elle boit du vin, ou se rend impure pour les morts, elle ne subira pas la dite pénalité. Toutefois, dit R. Juda, elle ne subira pas les quarante coups (peine légale), mais le nombre (illimité) pour rébellion.
+Lorsqu’une femme s’est engagée au Naziréat et a désigné des animaux (à offrir en sacrifice à l’issue de la période de l’abstinence), puis le mari a déclaré ce vœu annulé, au cas où ces animaux appartenaient au mari, ils pourront aller paître dans les prairies jusqu’à ce qu’ils aient un défaut qui permette de les consommer. Au cas où les animaux sont à la femme, il faut laisser l’animal destiné au sacrifice de péché mourir de lui-même<sup class="footnote-marker">3</sup><i class="footnote"> On ne peut ni le consumer, ni l'offrir sur l'autel, n'étant pas consacré. Cf. (Yoma 6, 1).</i>, l’holocauste devra être entièrement consumé, et le sacrifice pacifique sera offert comme tel (admissible aussi sans qu’il soit dû); mais il faudra l’avoir mangé au bout d’un jour (comme pour le Nazir), et on ne l’accompagne pas du pain offert d’ordinaire. Lorsque la femme a destiné de l’argent pour ces offres ultérieures d’une façon indéterminée, cet argent échoira à la caisse des dons volontaires. Mais si l’argent a reçu une destination spéciale pour chaque sacrifice, la somme représentant le sacrifice de péché devra être jetée à la mer morte (complètement perdue), sans que l’on puisse en jour<sup class="footnote-marker">4</sup><i class="footnote"> Cf. (Pessahim 2, 1).</i>, mais sans qu’une telle jouissance (par mégarde) soit qualifiée de prévarication des saintetés. Pour l’argent représentant un holocauste, on offrira au Temple un holocauste, et ce serait un abus de sainteté d’en profiter. Enfin, pour l’argent représentant le sacrifice pacifique, on offrira un tel sacrifice, que l’on devra avoir consommé au bout d’un jour, sans l’accompagner de l’offre du pain.
+Lorsqu’une femme engagée au Naziréat a été aspergée par le sang d’un de ces sacrifices, le mari ne peut plus annuler cet engagement. R. aqiba dit: dès que pour elle un seul des trois sacrifices a été égorgé, le mari ne peut plus annuler le vœu du Naziréat par sa femme. Toutefois, cette règle est seulement vraie pour l’acte de se raser à l’état pur; mais pour se raser à cause d’impureté, le mari peut toujours annuler ce vœu, en prétendant qu’il ne veut pas d’une femme enlaidie par la tenue de sa chevelure en désordre. Selon R. Meir, le mari peut aussi l’annuler lorsqu’il s’agit de se raser à l’état pur, en prétendant qu’il ne veut pas une femme rasée (conséquence inévitable du Naziréat, à la fin de la période d’abstinence).
+Un homme peut engager son fils par vœu au Naziréat<sup class="footnote-marker">5</sup><i class="footnote"> V. (Sota 3, 9).</i>, mais une mère ne le peut pas pour son fils; que fera le père lorsque le fils s’est rasé (s’opposant ainsi à ce vœu), ou si des parents l’ont rasé, ou si le fils s’oppose au Naziréat, ou si des proches l’en détournent, bien que le père ait déjà destiné (mis de côté) les sacrifices à offrir après la période d’abstinence? L’animal qui devait servir au sacrifice de péché restera intact jusqu’après sa mort; l’holocauste devra être brûlé en entier sur l’autel, et le sacrifice pacifique sera offert comme tel; on aura soin de le manger dans la journée, sans l’accompagner de l’offre du pain. Si le père a destiné de l’argent pour ces offrandes d’une façon indéterminée, cet argent échoira à la caisse des dons volontaires; si l’argent a reçu une destination spéciale pour chaque sacrifice, la somme représentant le sacrifice de péché devra être jetée à la mer morte (perdue), sans que l’on puisse en jouir, mais sans qu’une telle jouissance soit qualifiée de prévarication des saintetés; pour l’argent représentant un holocauste, on offrira au Temple un holocauste, et ce serait une prévarication d’en jouir; enfin, pour l’argent représentant le sacrifice pacifique, on offrira un sacrifice de ce genre, que l’on devra avoir consommé dans la journée, sans l’accompagner de l’office du pain.
+Un homme peut se faire raser par suite du Naziréat de son père, mais une femme ne le peut pas pour le vœu de son père. Voici comment: le père pendant son Naziréat a mis de l’argent de côté, en vue des sacrifices à offrir à l’issue de l’engagement, puis il meurt, et le fils dit: “je veux être Nazir à condition de pouvoir me faire raser (mettre un terme au vœu) en utilisant l’argent de mon père destiné à cet effet”. En ce cas, dit R. Yossé, la somme d’argent devra échoir à la caisse des dons volontaires, car un fils ne peut se faire raser (mettre un terme au vœu) en utilisant pour cela l’argent destiné au même but par son père. Quel fils donc le pourra? Celui qui s’est trouvé être Nazir en même temps que son père, et comme celui-ci a destiné d’une façon vague de l’argent à la cessation de son Naziréat, puis est mort, le fils peut en profiter pour sa propre cessation de vœu.
+
+Chapter 5
+
+L’école de Shammaï dit: ce qui a été consacré par erreur reste pourtant sacré; selon l’école de Hillel, ce n’est pas sacré. Voici comment lorsque quelqu’un déclare vouloir consacrer le premier bœuf noir qui sort de chez lui, et c’est un bœuf blanc. Selon les Shamaïtes, celui-ci est consacré; selon les Hillélites, il ne l’est pas.
+De même, si quelqu’un dit vouloir consacrer le premier dinar d’or qui lui tombe sous la main, et c’est un dinar d’argent: selon l’école de Shammaï, ce dinar sera consacré; d’après l’école de Hillel, il ne le sera pas. S’il dit vouloir consacrer le premier tonneau de vin qui lui tombe sous la main, il lui arrive un tonneau d’huile, ce tonneau sera sacré d’après des Shamaïtes, mais non d’après les Hillélites.
+Si quelqu’un après avoir formulé un vœu de Naziréat (d’une façon douteuse), consulte à ce sujet un savant qui le déclare contraint d’observer ce vœu, il comptera la période due depuis l’heure de l’engagement. Lorsqu’au contraire le savant qu’il a consulté le déclare libre (non lié) et qu’il avait déjà destiné des animaux aux sacrifices (à offrir après la période d’abstinence), ceux-ci pourront paître dans la prairie<sup class="footnote-marker">1</sup><i class="footnote"> Cf. ci-dessus, (4, 4).</i> (jusqu’à ce que l’arrivée d’un défaut permette de les manger). N’êtes-vous pas d’avis en ce cas, demanda l’école de Hillel à celle de Shammaï, où il s’agit d’une consécration par erreur, que l’animal continue à vivre au pâturage (sans être sacrifié)? Vous reconnaissez bien aussi, répliquèrent les Shamaïtes, que si l’on se trompe en rédimant les animaux et que l’on nomme le 9e animal 10e (ou dîme), et le 10e pour le 9e, ou le 11e comme 10e, ils resteront consacrés (admettez-le donc aussi pour les dénominations inexactes, citées ci-dessus). Ce n’est pas comparable, répliquèrent les Hillélites, et ce n’est pas la verge indicatrice (colorant la bête) qui la consacre; puisque s’il y a eu erreur et que l’on ait laissé tomber la verge sur le 8e ou le 12e animal, on n’a rien fait; c’est qu’en vertu du texte biblique, le terme même de “consécration du 10e animal” sert aussi à consacrer en ce cas le 9e ou le 11e animal (voisin de la dîme, non d’autres)<sup class="footnote-marker">2</sup><i class="footnote"> Cf. (Bekhorot 9, 8).</i>.
+Si l’on a fait le vœu de Naziréat, et cherchant les animaux à offrir ensuite, on trouve qu’ils sont volés, au cas où ce vœu a précédé le vol, le Naziréat est maintenu; au cas contraire, non<sup class="footnote-marker">3</sup><i class="footnote"> Le Nazir peut arguer que s'il avait connu le vol, il n'aurait pas prononcé le vœu.</i>. En ceci, Nahum le mède s’est trompé: Lorsque les Naziréens revenant de leur lieu d’exil arrivèrent à Jérusalem et virent le Temple ruiné, ce Nahum leur dit: Si vous aviez su (lors de votre vœu) que le Temple serait ruiné<sup class="footnote-marker">4</sup><i class="footnote"> Cf. (Nedarim 9, 2).</i>, vous seriez-vous engagés au Naziréat? -Non, dirent-ils. Dès lors, Nahum les déclara libérés. Mais lorsque les sages eurent connaissance de ce fait, ils dirent à Nahum: chaque individu engagé au Naziréat avant la ruine du Temple devra rester Nazir; ceux qui se sont engagés après la ruine ne le seront plus.
+Lorsque deux hommes sont en route, et un autre vient au-devant d’eux, le premier dit: “je fais vœu de Naziréat (je jurerais) que cet homme est tel et tel”, tandis que le second voyageur dit: “je fais vœu de Naziréat que ce n’est pas un tel et tel”; puis le nouvel arrivant dit: “je fais vœu de Naziréat que l’un de vous deux est Nazir”, ou: “vous l’êtes tous deux”; ou “que nul d’entre vous n’est Nazir”; enfin un 4e personnage arrive et dit: “je fais vœu de Naziréat que vous êtes tous trois Nazir”: d’après l’école de Shammaï<sup class="footnote-marker">5</sup><i class="footnote"> V. ci-dessus, (2, 3).</i>, tous ces hommes qui se sont ainsi engagés seront Nazir<sup class="footnote-marker">6</sup><i class="footnote"> La consécration, quoiqu'erronée, est valable.</i>; d’après l’école de Hillel, ils ne le seront pas, sauf celui dont les paroles<sup class="footnote-marker">7</sup><i class="footnote"> Elles devaient servir à suspendre l'effet du vœu.</i> ne sont pas confirmées.
+Si le nouvel arrivant recule spontanément (sans que l’on se mette à vérifier qui c’est), personne ne sera Nazir<sup class="footnote-marker">8</sup><i class="footnote"> On ne s'engage pas sur une base douteuse.</i>. Selon R. Simon, celui qui a formulé le vœu peut dire alors: “Si cet homme était bien celui que je supposais, je suis Nazir par obligation; si non, je le suis volontairement”.
+Si quelqu’un (en compagnie d’autres personnes) a vu l’animal douteux nommé Kewi<sup class="footnote-marker">9</sup><i class="footnote"> "V. (Bikurim 2, 8); peut-être l'antilope."</i>, et dit: “je fais vœu de Naziréat que c’est un animal sauvage”, un autre dit: “je fais vœu qu’il n’est pas tel”; un 3e dit: “je fais vœu que c’est une bête domestique”; un 4e dit: “je fais vœu que ce n’est pas une bête domestique”; un 5e dit: “je fais vœu que c’est à la fois un animal sauvage et domestique”; enfin le 6e dit: “je fais vœu qu’il n’est ni l’un, ni l’autre”; sur quoi, un étranger dit: “je fais vœu que l’un de vous est Nazir”, ou: “je fais vœu qu’aucun de vous n’est Nazir”, ou enfin “que vous êtes tous Nazir”, tous en effet le seront.
+
+Chapter 6
+
+Trois objets essentiels sont interdits au Nazir: l’impureté, la taille des cheveux, et la consommation de ce qui provient de la vigne. Tout ce qui provient d’elle (p. ex. la peau, les pépins, les grains secs) sera joint pour constituer le minimum réglementaire, et l’on n’est coupable d’infraction à l’abstinence qu’en ayant mangé des raisins en quantité égale à une olive. Un ancien enseignement fixait comme mesure d’avoir bu au moins un quart de loug de vin. R. aqiba dit: si ayant trempé le pain dans du vin, il en est entré de quoi constituer l’équivalent d’une olive (et on l’a mangé), on est coupable.
+On est coupable pour le vin à part, pour les raisins à part, pour les pépins à part, pour les peaux à part. Selon R. Eléazar b. Azaria, on est seulement coupable après avoir mangé un pépin et une peau. Qu’appelle-t-on Harçan et Zag? L’un désigne l’intérieur, et l’autre l’extérieur (l’entourage). Tel est l’avis de R. Juda. R. Yossé dit: pour ne pas te tromper, souviens-toi que dans une clochette d’animal Zag est l’enveloppe externe, et la partie interne se nomme ‘Inbol (grelot).
+Le Naziréat indéterminé est de trente jours<sup class="footnote-marker">1</sup><i class="footnote"> Cf. ci-dessus, 1, 3.</i>. L’acte de s’être rasé pendant ce temps (de plein gré), ou de l’avoir été par violence des brigands, renverse la période des 30 jours (et il faut la reprendre). Dès qu’un Nazir s’est rasé, soit avec des ciseaux, soit avec un rasoir, ou s’il a arraché des poils, si peu que ce soit, il est coupable. Il lui est permis de se frotter, même de se gratter, non de se peigner (de crainte d’arracher un cheveu). R. Ismaël dit: il ne devra pas se frotter avec une certaine terre (ou tesson) susceptible de faire tomber les cheveux.
+Si un Nazir boit du vin une journée<sup class="footnote-marker">2</sup><i class="footnote"> V. ci-dessus, 3, 5.</i>, il n’est qu’une fois coupable pour ce fait. Mais si on lui a dit plusieurs fois de ne pas boire, et qu’il persiste à boire, il est coupable pour chaque infraction. S’il se rase toute la journée, il n’est coupable qu’une fois; mais si on lui a dit plusieurs fois que c’est défendu, et pourtant il a continué à se raser, il est coupable pour chaque fois. De même, en se rendant impur pour des morts toute une journée<sup class="footnote-marker">3</sup><i class="footnote"> V. (Makot 3, 7), et J., même traité ibid. ( 48).</i>, il n’est coupable qu’une fois; mais s’il a été avisé plusieurs fois de l’interdit, il est condamnable pour chaque infraction.
+Trois sortes d’objets (est-il dit) sont interdits au Nazir: l’impureté, la coupe des cheveux, et l’usage des produits de la vigne. Pour les 2 premiers sujets, il y a une gravité de plus que pour le 3e, en ce que le fait de ne pas s’être abstenu des 2 premiers pendant la période due entraîne l’annulation de celle-ci (et oblige de recommencer), tandis que l’usage de ce qui touche à la vigne ne comporte pas l’annulation de la dite période. D’autre part, cependant, pour l’usage des produits de la vigne, il y a une autre gravité que ne comporte pas l’infraction aux 2 premiers objets: En ce qui concerne l’usage de la vigne, rien n’est détaché de la règle générale pour être permis par exception; mais pour les 2 premiers sujets, il arrive parfois de se relâcher de la règle générale, et il est permis de se raser pour accomplir un devoir religieux, ou de se rendre impur pour un mort, s’il s’agit de remplir envers lui un précepte religieux. L’impureté est plus grave que la question de se raser: si l’on s’est rendu impur, toute la période du Naziréat sera ruinée (à recommencer), et l’on sera tenu d’offrir un sacrifice d’expiation pour infraction à la loi; mais si l’on s’est rasé, on n’a renversé qu’une période d’un mois, et l’on ne doit pas le sacrifice.
+Comment le Nazir doit-il se raser pour impureté? Il se fera asperger à l’eau de purification au 3e et au 7e jour après l’impureté; il se fera raser au 7e, et offrira les sacrifices le 8e. S’il s’est fait raser le 8e jour, il offrira les sacrifices le même jour. Tel est l’avis de R. aqiba. Pourquoi, lui demanda R. Tarfon, cette distinction entre le Nazir et le lépreux<sup class="footnote-marker">4</sup><i class="footnote"> Puisqu'en se rasant le 8e jour, il n'offre son sacrifice qu'au 9e jour?</i> guéri? C’est que, répond R. aqiba, pour le Nazir, l’état de pureté dépend de ses jours (auxquels il s’est fait asperger, puis raser, puis il présente les sacrifices), tandis que pour le lépreux, la pureté dépend du moment<sup class="footnote-marker">5</sup><i class="footnote"> "S'il s'est baigné avant de se raser, l'acte est nul; donc, en se rasant le 8e jour (puis se baignant), il offrira le sacrifice au 9e jour."</i> où il s’est rasé; il ne pourra donc offrir les sacrifices dus que lorsque le soleil sera couché sur lui, après qu’il aura pris le bain légal.
+Voici comment a lieu l’acte de se raser à l’état pur (à l’issue du Naziréat); le Nazir offre 3 victimes, un sacrifice d’expiation, un holocauste et une offrande pacifique; au moment d’égorger cette dernière, le Nazir se fera raser. Tel est l’avis de R. Juda. Selon R. Eliézer, le Nazir se fait raser en vue seule du sacrifice d’expiation, lequel en tous cas précède les autres; mais quel que soit celui des trois sacrifices après lequel on se soit rasé, le devoir pour la pureté est accompli.
+R. Simon b. Gamliel dit<sup class="footnote-marker">6</sup><i class="footnote"> Cf. ci-dessus, (4, 4).</i>: lorsque le Nazir amène au Temple les trois victimes sans désigner l’objet de chacune d’elles, celle qui peut servir au sacrifice d’expiation sera offerte comme telle, puis celle qui peut servir d’holocauste sera brûlée comme telle, enfin la troisième pouvant être destinée à l’offrande pacifique sera offerte à ce titre. Après quoi, il prend les cheveux coupés de sa tête, et les mets dans le feu sous la marmite (où cuit ce dernier animal). Même en se rasant hors du Temple, on avait soin de mettre les cheveux coupés sous cette marmite. Toutefois, cette coutume n’est applicable qu’à la coupe de cheveux en vue de la pureté; mais pour une coupe faite par suite d’impureté, on ne les mets pas sous la marmite. Selon R. Meir, en tous cas on met les cheveux sous la marmite, sauf seulement en cas d’impureté pour laquelle on s’est rasé hors du Temple.
+Si l’on a cuit ou bouilli le sacrifice pacifique, le cohen prélèvera sur le bélier l’épaule cuite<sup class="footnote-marker">7</sup><i class="footnote"> V. (Nb 6, 13).</i>, une pièce de pain azyme du panier et un flan sans levain; puis il les replace sur les paumes du Nazir et les agite; après quoi, il est permis au Nazir de boire du vin et de se rendre impur pour les morts. R. Simon dit<sup class="footnote-marker">8</sup><i class="footnote"> V. J., (Pessahim 2, 4).</i>: dès qu’avec le sang d’une des victimes le Nazir a été aspergé, il peut boire du vin et se rendre impur pour les morts.
+Si en offrant une des victimes, le Nazir s’est rasé, et il se trouve que ce sacrifice est rejeté (pour une cause quelconque), cette coupe de cheveux est non avenue, et aucune offrande ne compte comme telle. Ainsi, lorsque le Nazir s’est rasé en offrant le sacrifice d’expiation, mais sans le présenter en vue de sa destination spéciale, puis le Nazir a offert les autres sacrifices en vue de leur destination réelle, la coupe des cheveux est non avenue, et aucune des trois offrandes ne compte comme telle. De même, en se rasant lors de l’offre de l’holocauste ou du sacrifice pacifique, d’on l’un n’a pas été offert en vue de son objet spécial (du Naziréat), puis le reste des offrandes a été régulièrement présenté, la coupe des cheveux est nulle, et aucune offre n’est agréée. R. Simon dit: le sacrifice seul qui a été offert indûment ne compte pas, mais les autres conservent leur valeur. Si le Nazir s’est fait raser pour les 3offrandes dont une seule se trouve valable, la coupe de cheveux est tenue pour valable, et il faudra seulement renouveler les 2 autres sacrifices.
+Si un Nazir, après avoir été aspergé du sang d’une des victimes devient impur aussitôt après, selon R. Eliézer, tout l’ordre des offrandes se trouve renversé par ce fait<sup class="footnote-marker">9</sup><i class="footnote"> Après être redevenu libre, le Nazir devra renouveler tous ses sacrifices, afin d'être libéré du Naziréat.</i>. Selon les autres sages, il devra offrir les autres sacrifices non encore apportés, puis il sera pur. A l’appui de leur avis, ils racontèrent le fait survenu à Myriam de Tadmor<sup class="footnote-marker">10</sup><i class="footnote"> V. Derenbourg, Essai, etc., p. 224.</i>: On l’avait aspergée du sang d’une des victimes; et comme on vint lui dire à ce moment que sa fille était dangereusement malade, Myriam s’y rendit aussitôt et la trouva morte: “Il suffit, dirent les sages (informés de ce fait), qu’elle offre le reste des sacrifices qu’elle doit, puis elle sera pure”.
+
+Chapter 7
+
+Ni le grand prêtre, ni le Nazir ne peuvent se rendre impurs pour enterrer un de leurs proches parents, mais ils le peuvent si c’est un acte de piété pour le défunt (si personne autre ne l’enterre). Lorsque tous deux voyagent ensemble<sup class="footnote-marker">1</sup><i class="footnote"> V. ci-dessus, (6, 7).</i>, et qu’ils se trouvent en présence d’un mort isolé à enterrer, selon R. Eliézer, le grand prêtre seul devra se rendre impur, non le Nazir; selon les autres sages, le Nazir se rendra impur, non le grand prêtre. Voici l’argumentation de R. Eliézer: le grand prêtre pourra de préférence se rendre impur, puisqu’en cas d’impureté il n’est pas contraint d’offrir un sacrifice, tandis que le Nazir ne doit pas se rendre impur, puisqu’en cas d’impureté il est astreint au sacrifice. Au contraire, lui répliquèrent les autres sages, il vaut mieux laisser le Nazir devenir impur, parce que sa sainteté n’est pas éternelle, plutôt que de laisser devenir impur le grand prêtre dont la sainteté est immuable.
+Pour les impuretés suivantes, le Nazir devra se raser les cheveux: pour un mort, ou pour l’équivalent d’une olive d’un mort, ou pour une partie molle (en décomposition) d’un corps équivalent à une olive, ou pour une cuillerée pleine de cendres d’un mort, pour une épine dorsale, ou pour un crâne, ou pour un membre de mort, ou pour un membre d’un être vivant sur lequel il y a suffisamment de chair, ou pour un demi cab d’os, ou pour un demi loug de sang, soit en touchant un de ces objets, soit en les portant, soit en se trouvant sous la même tente<sup class="footnote-marker">2</sup><i class="footnote"> V. (Eduyot 6, 3).</i>, ou en touchant un os de la grandeur d’un grain d’orge, ou en le portant. En tous ces cas, le Nazir se rase, puis se fait asperger aux 3e et 7e jours, l’ordre des jours déjà observés se trouvera renversé par ce fait; la période ne recommencera qu’après la pureté et après l’apport des sacrifices.
+Au contraire, pour la toiture composée de branchages<sup class="footnote-marker">3</sup><i class="footnote"> S'il se trouve au-dessous du fragment de mort, et le Nazir ignore s'il a passé auprès, ou non.</i>, ou pour les brèches des murs<sup class="footnote-marker">4</sup><i class="footnote"> Doute analogue sur la présence d'une impureté.</i>, ou le champ de division (comprenant des os de morts, ou aux pays païens, ou le couvercle, ou les côtés, ou un quart de mesure de sang, ou une tente couvrant la même quantité impure, ou les vases ayant touché le mort, ou pour le temps du compte (les 7 jours après la guérison d’une lèpre), ou ceux de l’achèvement (pour le même mal), en aucun de ces cas le Nazir ne se rase, ni se fait asperger les 3e et 7e jours, ni annule les jours précédents de la période d’abstinence. Il recommence aussitôt après à compter la période, sans avoir à offrir le sacrifice de pureté. En vérité, il est dit: les jours d’observance pour gonorrhée d’homme ou de femme, ainsi que ceux pendant lesquels le lépreux sera enfermé, comptent dans le nombre exigible pour un Naziréat.
+R. Eliézer dit au nom de R. Josué<sup class="footnote-marker">5</sup><i class="footnote"> V. (Pessahim 8, 8).</i>: toute impureté causée par un mort pour laquelle le Nazir est tenu de se raser (et recommencer la période d’abstinence) entraîne une culpabilité, si, en cet état, l’on pénètre au Temple. Celle qui au contraire ne contraint pas le Nazir à se raser n’entraîne pas non plus la culpabilité pour celui qui, en cet état, pénètre au Temple. Toutefois, dit R. Meir, cette impureté ne doit pas être moindre que celle du reptile (celui qui entre au Temple en cet état est coupable). Voici, dit R. aqiba, quel raisonnement j’ai tenu devant R. Eliézer: puisque, pour un os de mort, équivalent à un grain d’orge, l’homme ne devient pas impur en se trouvant sous la même tente, mais le Nazir est tenu de se raser en y touchant, ou en le portant, à plus forte raison pour un quart de mesure du sang d’un mort, qui provoque l’impureté d’un homme ordinaire se trouvant sous la même tente, le Nazir est tenu de se raser en y touchant ou en le portant. Qu’est-ce cela, aqiba? me répliqua R. Eliézer, en ces question on ne raisonne pas par a fortiori. Lorsque je vins ensuite exposer mon sujet d’étude devant R. Josué<sup class="footnote-marker">6</sup><i class="footnote"> Même procédure en (Yebamot 16, 7).</i>, il me dit: Tu t’es bien exprimé (avec perspicacité); seulement, les sages ont en effet adopté pour règle de ne pas déduire de telles déductions.
+
+Chapter 8
+
+Lorsque quelqu’un dit à 2 Nazirs: “j’ai vu l’un de vous devenir impur, mais je ne sais lequel de vous deux c’était”, ils devront se raser et offrir deux sortes de sacrifices, pour l’impureté de l’un et la pureté de l’autre, en disant ceci: “Si je suis l’impur, le sacrifice d’impureté est pour moi, et celui de la pureté est pour toi. Si au contraire, je suis pur, le sacrifice de la pureté est pour moi, et celui de l’impureté est pour toi”. Puis ils compteront une nouvelle période et offriront les sacrifices de pureté, en disant: “Si j’ai été l’impur, le sacrifice de l’impureté a dû compter pour moi et celui de la pureté pour toi; aussi j’offre maintenant celui de la pureté pour moi. Si au contraire j’avais été pur, celui de la pureté aurait été offert pour moi, et celui de l’impureté pour toi; voici donc maintenant celui de la pureté pour toi”. Si l’un des 2 meurt, selon R. Josué, il est prescrit au survivant de se chercher quelqu’un dans la rue qui à la place du défunt fasse vœu de Naziréat, puis il dira: “Si j’ai été l’impur, je te déclare Nazir de suite; si j’ai été le pur, sois Nazir après 30 jours”. Puis on comptera la période nouvelle de 30 jours, et l’on offrira ensuite un sacrifice d’impureté et un autre de pureté, en disant: “Ou j’ai été l’impur, alors le sacrifice d’impureté est présenté pour moi, et celui de la pureté est pour toi; ou j’ai été pur, alors le sacrifice de pureté est dû pour moi, et celui de l‘impureté est offert en raison du doute”. Puis on comptera une nouvelle période de 30 jours, et l’on offrira le sacrifice de pureté, en disant: “Ou j’ai été l’impur, le sacrifice d’impureté m’incombait alors, et le sacrifice de pureté était pour moi; voici donc maintenant le sacrifice de pureté pour moi. Ou j’ai été pur, le sacrifice de pureté m’incombait alors, tandis que le sacrifice d’impureté n’était offert qu’en vue du doute; voici donc maintenant le sacrifice de pureté pour toi”. Ben-Zoma dit alors à R. Josué: Qui voudra en ce cas écouter le survivant et faire vœu de Naziréat à la place du défunt? Il vaut mieux alors offrir pour sacrifice d’expiation un oiseau et un animal en holocauste, en disant: “Si j’ai été l’impur, le sacrifice expiatoire était obligatoire pour moi et l’holocauste était volontaire; si j’ai été pur, l’holocauste était obligatoire, et le sacrifice expiatoire a été offert en vue du doute”. Puis on comptera une nouvelle période de 30 jours, et l’on offrira un sacrifice de pureté, en disant: “Ou j’ai été l’impur, et comme le 1er holocauste était volontaire, voici l’obligatoire; ou j’ai été pur, et comme le 1er holocauste était obligatoire, celui-ci est volontaire, et le reste est mon sacrifice restant dû”. Il se trouvera ainsi, dit R. Josué, qu’un tel individu offre en deux parties les sacrifices qu’il doit. Mais les autres sages se sont rangés à l’avis de Ben-Zoma et l’on adopté<sup class="footnote-marker">1</sup><i class="footnote"> Les éditions de Venise et celles qui l'ont suivie divisent cette Mishna en 5, nous avons adopté la réunion logique en un seul, comme l'a l'édition de Jitomir.</i>.
+Lorsqu’un Nazir doute s’il est impur par contact d’un mort, ou s’il l’est pour avoir été déclaré présumé lépreux<sup class="footnote-marker">2</sup><i class="footnote"> Le texte a seulement le mot Mouhlat (déclaré par présomption) mais on sait qu'à défaut de désignation contraire, il s'agit, par ce terme, du lépreux.</i>, il pourra manger des saintetés au bout de 60 jours (après 2 périodes), et boire du vin ou se rendre impur pour les morts après 120 jours (4 périodes); car l’acte de se raser à cause d’une plaie (de lèpre) supprime seulement le devoir de se raser en raison du Naziréat, lorsque la père est certaine; mais lorsqu’il y a doute à cet égard, nulle suppression n’a lieu.
+
+Chapter 9
+
+Les païens ne peuvent pas faire le vœu d’être Nazir; mais les femmes et les esclaves le peuvent. Le Naziréat sera plus sévère pour les femmes que pour les esclaves, puisque le maître peut au besoin contraindre son esclave à rompre le vœu, tandis qu’un mari ne peut pas y contraindre sa femme. Il y a une sévérité de plus à l’égard des esclaves, qui n’est pas applicable aux femmes: c’est que le maître peut (d’avance) annuler le vœu de sa femme, non celui de son esclave. Lorsqu’un mari annule le vœu de sa femme, cette annulation est faite pour toujours; mais si le maître annule le vœu de son esclave, de sorte que celui-ci sorte affranchi, il devra compléter ensuite la période du Naziréat. Si l’esclave s’est enfui devant lui, selon R. Meir, il ne pourra pas boire (en punition de sa fuite); selon R. Yossé, il pourra boire.
+Après qu’un Nazir s’est rasé (et a offert les sacrifices réglementaires), il apprend qu’il avait été impur pendant son abstinence: s’il s’agit d’une impureté qu’il pouvait connaître, la première période de Naziréat se trouvera annulée de ce fait (et à recommencer); mais si c’était une impureté au fond de l’abîme<sup class="footnote-marker">1</sup><i class="footnote"> S'il se souvient avoir passé à un endroit au fond duquel se trouvait un cadavre, inconnu jusque-là à tout le monde.</i>, la première période ne sera pas annulée; si enfin il s’aperçoit de l’impureté avec de sa raser (avant la cérémonie finale de libération), l’ordre de la périodicité se trouvera renversé (et il faudra la reprendre). Ainsi, en descendant prendre son bain de purification à la caverne, le Nazir trouve un cadavre nageant à l’ouverture<sup class="footnote-marker">2</sup><i class="footnote"> Cf. Toharot 4, 7.</i>, il sera impur. Mais si ce cadavre était enfoui dans les parois de la caverne et que le Nazir y soit allé se rafraîchir, celui-ci reste pur; si c’était pour se purifier d’une impureté de mort, il redevient impur. L’état antérieur de pureté ou d’impureté subsistera, selon la présomption<sup class="footnote-marker">3</sup><i class="footnote"> Littéralement: la cause reste sur pied (en l'état).</i>.
+Si le Nazir trouve inopinément un mort couché<sup class="footnote-marker">4</sup><i class="footnote"> Cf. J., (Baba Batra 5, 1) ( 15a).</i> comme d’ordinaire (dans le terrain qu’il habite), il pourra le déplacer avec la terre qui sert de couche au mort. S’il trouve deux cadavres dans ces conditions, le Nazir pourra aussi les déplacer avec leur couche. S’il en trouve trois, au cas où un espace de quatre à huit coudées les sépare, c’est là un indice du voisinage d’un cimetière (d’où il est défendu d’enlever les morts). En ce cas, on fouille à partir de cet endroit jusqu’à vingt coudées au-delà. Si au bout des vingt coudées, on trouve un cadavre, on fouillera de nouveau jusqu’à une égale distance, car la présence d’un cimetière est fort probable en ce cas, bien qu’en trouvant d’abord (tout à coup) un mort isolé, on puisse le déplacer avec sa couche.
+En principe, tout point douteux qui surgit dans les questions de lèpre est considéré comme pur, jusqu’à ce qu’il y ait une conviction d’impureté; après que quelqu’un a été convaincu d’impureté, il reste considéré comme impur en cas de doute. Par sept objets on examine le gonorrhéen (douteux), avant qu’il soit convaincu d’avoir cette maladie avec certitude pour savoir s’il ne s’agit pas d’un simple accident externe: par le manger, le boire, le port d’une lourde charge, l’action de sauter, une maladie (différente), la vision (pouvant provoquer un écoulement), les pensées indécentes. Si l’homme est déclaré gonorrhéen (plusieurs fois impur), on ne l’examine plus (une autre fois); en ce cas, soit l’écoulement par suite d’une violence, soit celui qui est douteux, sive semen, sont déclarés impurs; car les faits antérieurs constituent la probabilité.-<sup class="footnote-marker">5</sup><i class="footnote"> Mot à mot, le fait reste sur pied (il est indéniable).</i> Si quelqu’un a frappé son prochain au point de le laisser pour mort<sup class="footnote-marker">6</sup><i class="footnote"> V. (Sanhedrin 9, 1).</i>, ensuite ce dernier se trouve mieux, puis finalement retombe plus mal et meurt, le meurtrier est coupable d’homicide. Selon R. Néhémie, il n’est pas condamnable, puisque l’on a constaté qu’il n’y a pas eu meurtre immédiat<sup class="footnote-marker">7</sup><i class="footnote"> Littéralement: que la cause est sur pied (était restée en l'état).</i>.
+Samuel (le prophète) avait été Nazir, selon l’avis de R. Nehoraï, car il est dit (1S 1, 11): Le rasoir ne devra pas passer sur sa tête. Or, le même terme rasoir est employé aussi bien pour Samson (Jg 13, 5), que pour Samuel; et comme l’un était Nazir, l’autre l’était aussi. -Mais, objecta R. Yossé, le mot Morah (au sujet de Samuel) ne désigne-t-il pas la prévention des humains? Ce sens est inadmissible, lui dit R. Nehoraï, puisqu’il est dit d’autre part (1S 17, 2): Samuel dit: comment puis je aller, car si Saül l’apprend, il me tuera. C’est que déjà il avait la crainte des humains.
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+Mishnah Nazir
+משנה נזיר
+Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]
+https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung
+
+Mishnah Nazir
+
+
+
+Chapter 1
+
+Alle Umschreibungen<sup class="footnote-marker">1</sup><i class="footnote"> S. Ned. I, N. 1.</i> der Natiratformeln gelten<sup class="footnote-marker">2</sup><i class="footnote"> Sie haben die gleiche bindende Kraft.</i> wie Nasiratformeln. Wenn<sup class="footnote-marker">3</sup><i class="footnote"> Vor diesen Worten ist nach Nas. 2a der Satz zu ergänzen: <span dir="rtl">וידות נזירות כנזירות</span>, die Ansätze, d. i. die Anfänge (eig. „Griffe, Handhaben“) der Nasiratformeln gelten wie vollständige Nasiratformeln, denn die Mischna handelt zunächst von den unvollständigen Formeln und erst in ihrem weitern Verlauf von den Umschreibungen Zur Begründung, warum die Mischna gleichwohl nicht mit den Worten <span dir="rtl">ידות נזירות כנזירות</span>, sondern mit den <span dir="rtl">כנויים</span> beginnt, vgl. Ned. I, N. 4.</i> jemand sagt: „ich will [es] sein“,<sup class="footnote-marker">4</sup><i class="footnote"> Wenn ein Nasir gerade an ihm vorübergeht und er die Absicht hat, gleichfalls Nasir zu sein und erklärt: „ich will es sein“, obschon er die Absicht selbst nicht ausdrücklich ausgesprochen hat. Wenn aber ein Nasir nicht in der Nähe wäre, so würde die Erklärung <span dir="rtl">אהא</span> allein nicht genügen, solange er seine Absicht, Nasir zu sein, nicht ausdrücklich ausspricht, weil es Num. 6, 2 heisst: <span dir="rtl">כי יפלא לנדר נדר נזיר</span>. — Die Form <span dir="rtl">אהא</span>, wofür ed. Lowe <span dir="rtl">אוהא</span> liest, ist nach Analogie des Syrischen gebildet, vgl. auch Jad. IV, 7.</i> so ist er ein Nasir; oder [wenn jemand sagt:] „ich will schön sein“,<sup class="footnote-marker">5</sup><i class="footnote"> D. h. durch üppigen Haarwuchs, wie ihn der Nasir hat. Dieser Fall handelt davon, dass er sein Haar angefasst hat und dabei <span dir="rtl">אהא נוה</span> sagt, vorausgesetzt, dass er die Absicht hat, Nasir zu werden. Würde er aber nicht sein Haar anfassen, so könnte <span dir="rtl">אהא נוה</span> auch anders gedeutet werden, etwa = ich will schön erscheinen in der Ausübung der Gebote, z. B. eine schöne Succa errichten, eine schöne Thorarolle schreiben u. dergl. Weil nun in diesen beiden Fällen die Voraussetzungen verschieden sind, im ersten das Vorübergehen eines Nasir und im zweiten das Ergreifen des Kopfhaares, hat sie die Mischna auseinander gehalten und durch die Worte <span dir="rtl">הרי זה נזיר</span> getrennt und nicht, was scheinbar das natürlichere wäre, in einen Satz, etwa <span dir="rtl">האומר אהא או אהא נוה הרי זה נזיר</span> zusammengezogen.</i> so ist er ein Nasir; [wenn<sup class="footnote-marker">6</sup><i class="footnote"> Hier beginnt die Aufzählung der „Umschreibungen“ der Nasiratformeln.</i> er sagt:] „ich will Nasik, Nasiach, Pasiach sein“,<sup class="footnote-marker">7</sup><i class="footnote"> Vgl. Ned. I, N. 23 u. 29.</i> so ist er ein Nasir. [Wenn<sup class="footnote-marker">8</sup><i class="footnote"> Es folgen nunmehr einige Formeln, die zwar mehr als blosse Ansätze (<span dir="rtl">ידות</span>) von Nasiratformeln, aber doch nicht unzweideutig und bestimmt genug sind.</i> jemand sagt:] „ich will sein wie dieser,<sup class="footnote-marker">9</sup><i class="footnote"> Auch hier muss er auf einen gerade vorübergehenden Nasir hingewiesen haben. Dass die Anwendung der Formel <span dir="rtl">הריני כזה</span> zur Übernahme eines Nasirats verpflichtet, war eigentlich schon aus dem allerersten Fall der Mischna zu erschliessen; denn wenn <span dir="rtl">אהא</span> allein eine bindende Formel ist, so muss es das bestimmtere <span dir="rtl">הריני כזה</span> gewiss sein. Der Fall ist nur gelehrt worden, damit man daraus folgere, dass die Formel <span dir="rtl">הריני</span> allein, ohne den Zusatz <span dir="rtl">כזה</span>, noch nicht zu einem Nasirat verpflichtet, auch wenn gerade ein Nasir in der Nähe ist (Tos.).</i> ich<sup class="footnote-marker">10</sup><i class="footnote"> In den beiden folgenden Fällen muss er beim Aussprechen der Formeln sein Haar angefasst haben, um der Zweideutigkeit der Ausdrücke zu begegnen, und die Absicht gehabt haben, Nasir zu werden.</i> will [mein Haar] kräuseln,<sup class="footnote-marker">11</sup><i class="footnote"> <span dir="rtl">סלסל</span>, Pilpel von <span dir="rtl">סלל</span>, erheben, hin- und herwenden, dann kräuseln. Würde er aber sein Haar nicht in der Hand halten, so könnte das <span dir="rtl">מסלסל</span> auch im Sinne von „erhöhen, schätzen“ oder „hin- und herwenden, sich fleissig beschäftigen“ gedeutet werden und er würde vielleicht sagen wollen, dass er bereit sei, etwas, z. B. die Thora zu erheben oder zu durchforschen, vgl. Spr. 4, 8.</i> ich will [es] pflegen,<sup class="footnote-marker">12</sup><i class="footnote"> <span dir="rtl">כלכל</span> = verpflegen, pflegen, auch vom Haar gebraucht, vgl. Tos. Nid. VI, 5; Sab. VIII, 5. Er könnte aber auch gemeint haben, dass er z. B. Arme „pflegen, ernähren“ wolle.</i> mir liegt es ob, mein Haar wild wachsen zu lassen“,<sup class="footnote-marker">13</sup><i class="footnote"> <span dir="rtl">שלח פרע</span> heisst „das Haar lang, wild wachsen lassen“, vgl. Ezech. 44, 20. <span dir="rtl">שלח</span> könnte aber auch „abwerfen, sich entledigen“ bedeuten, vgl. <span dir="rtl">ורסן מפני שלחו</span>, Hiob 30, 11. [Nach Maim. Hil. Nes. I, 6 muss er deshalb, um jede Zweideutigkeit auszuschliessen, auch in diesem Falle das Haar angefasst haben.]</i> so ist er ein Nasir. [Wenn jemand sagt:] „mir sollen Vögel obliegen“, so sagt R. Meir: er ist ein Nasir,<sup class="footnote-marker">14</sup><i class="footnote"> Auch dieser Fall handelt davon, dass ein Nasir in der Nähe war und der Gelobende die Absicht hatte, Nasir zu werden. Nach R. Meir muss er ein Nasirat abhalten; denn da er sich verpflichtete, die beiden Vogelopfer zu bringen, die der unrein gewordene Nasir zu bringen hat, Num. 6, 10, so wird er gemeint haben, dass er Nasir sein und im Falle, dass er unrein wird, die vorgeschriebenen Opfer bringen will.</i> die Weisen aber sagen: er ist kein Nasir.<sup class="footnote-marker">15</sup><i class="footnote"> Denn der Ausdruck „Vögel“ weist zunächst in keiner Weise auf ein Nasirat hin, noch auf eine der körperlichen Pflichten, die der Nasir zu beachten hat, wie Enthaltung vom Weingenuss, von Unreinheit, Wachsenlassen der Haare. Die Vögel jedoch muss er als „Gabe“, <span dir="rtl">נדבה</span> darbringen, vgl. Ned. Einl. S. 173.</i>
+[Wenn jemand sagt:] „ich will mich enthalten von den Kernen, von den Hülsen,<sup class="footnote-marker">16</sup><i class="footnote"> Über diese beiden Wörter s. Nas. VI, 2.</i> von dem [Haar] - Scheren, von der Unreinheit“, so ist er ein Nasir,<sup class="footnote-marker">17</sup><i class="footnote"> Sobald er einen dieser Ausdrücke gebraucht, ist er Nasir, wie wenn er einfach <span dir="rtl">הריני נזיר</span> gesagt hätte, weil er Dinge genannt hat, die dem Nasir als solchem verboten sind. Hätte er aber andre Dinge genannt, z. B. Feigen oder Honig, so ist die Frage, ob er, wenn er die Formel <span dir="rtl">הריני נזיר</span> dabei gebraucht, Nasir ist oder nicht, controvers, s. Nasir II, 1.</i> und es obliegen ihm alle besonderen Vorschriften des Nasirats.<sup class="footnote-marker">18</sup><i class="footnote"> Dieser Zusatz, der eigentlich überflüssig ist, wird hier nur darum hinzugefügt, weil die Mischna hier noch von einem andren Nasir handelt, für den nicht alle Vorschriften des Nasirats gelten.</i> [Wenn jemand sagt:] „ich will sein wie Simson, wie der Sohn des Manoach, wie der Gatte der Delila, wie jener, der die Türen von Gaza ausgehoben, wie jener, dem die Philister die Augen ausgestochen“, so ist er ein Nasir wie Simson.<sup class="footnote-marker">19</sup><i class="footnote"> Er ist ein Nasir wie Simson, sobald er einen der genannten Ausdrücke gebraucht hat, die auf die Person des Simson (Richt. 13, 24), seinen Vater (ib. v. 2), seine Gattin (ib. 16, 4) oder auf eines der Ereignisse aus seinem Leben (ib. 16, 30. 21) hinweisen; so Maim. Hil. Nes. III, 15. Nach Raschi und Tosafot jedoch muss er zu dem Namen Simson, Sohn des Manoach, noch eine der drei hier aufgezählten, näheren Bestimmungen, wie Gatte der Delila u. s. w. genannt haben; die Nennung des Namens allein aber würde ihn noch nicht zum Nasirat verpflichten, da er vielleicht einen andren Simson gemeint hat, dessen Vater auch Manoach heisst. — Simson war nicht in vollem Umfange ein Nasir, weil nicht er selbst ein Nasirat gelobt, sondern nur der Engel ihn als Nasir bezeichnet und hierbei nur von dem Verbote des Weingenusses und des Haarscherens gesprochen hatte, Richt. 13, 4. 5.</i> Welcher<sup class="footnote-marker">20</sup><i class="footnote"> Da in der Mischna bisher von einem lebenslänglichen Nasir nicht die Rede war, so ist (nach Nas. 4a) vor diesen Worten der Satz zu ergänzen: Wenn er aber erklärt, er wolle ein lebenslänglicher Nasir sein, so ist er es.</i> Unterschied besteht zwischen einem lebenslänglichen Nasir und einem Nasir nach Simsons Art? Der lebenslängliche Nasir darf, wenn das Haar ihm zu schwer wird,<sup class="footnote-marker">21</sup><i class="footnote"> Wenn es nämlich 12 Monate nicht geschnitten ist.</i> es mit dem Schermesser erleichtern<sup class="footnote-marker">22</sup><i class="footnote"> Aber er darf es nicht gänzlich abschneiden. Im Talmud wird das aus II Sam. 14, 26 geschlossen, wo es von Absalom heisst, dass er sich <span dir="rtl">מקץ ימים לימים</span>, einmal „jährlich“ zu scheren pflegte, wenn das Haar ihm zu schwer wurde. Absalom aber gilt nach der Tradition als ein lebenslänglicher Nasir, wofür eine Andeutung in dem Ausdrucke <span dir="rtl">נדר</span> gefunden wird, den er nach II Sam. 15, 7 gebraucht; und dass <span dir="rtl">ימים</span> in der oben citierten Stelle „ein Jahr“ bedeutet, wird durch den Hinweis auf Lev. 25, 29 erklärt, wo <span dir="rtl">ימים</span> wegen des v. 30 folgenden <span dir="rtl">שנה תמימת</span> nur ein Jahr bedeuten kann.</i> und bringt drei Tiere dar,<sup class="footnote-marker">23</sup><i class="footnote"> An dem Tage, da er sich das Haar zum Teil schert, bringt er die 3 Opfer dar, wie sie jeder Nasir au dem Tage, da sein Nasirat zu Ende geht, zu opfern hat, Num. 6, 14. Auch dies wird in <span dir="rtl">נדר</span> II Sam. 15, 7 gefunden (Tos.).</i> und wenn er unrein wird, bringt er das Opfer wegen Unreinheit;<sup class="footnote-marker">24</sup><i class="footnote"> Num. 6, 10 u. 12.</i> der Nasir aber nach Simsons Art darf, wenn das Haar ihm zu schwer wird, es nicht erleichtern und bringt, wenn er unrein wird, das Opfer wegen Unreinheit nicht.<sup class="footnote-marker">25</sup><i class="footnote"> Er braucht sich vor Unreinheit überhaupt nicht zu hüten und darf sich an Leichen verunreinigen; der Ausdruck <span dir="rtl">אם נטמא</span> ist nur gebraucht, um den Parallelismus mit dem vorhergehenden Satze zu wahren, wo es dem Nasir verboten war, sich zu verunreinigen. Auch Simson, so lautete eine Tradition, verunreinigte sich an Leichen; nach Nas. 4b wäre dies vielleicht auch aus Pacht. 14, 19 zu ersehen.</i>
+Ein Nasirat ohne Zeitbestimmung<sup class="footnote-marker">26</sup><i class="footnote"> Wenn der Gelobende über die Dauer keine Bestimmung getroffen; vgl. Ket. VI, N. 28.</i> dauert 30 Tage.<sup class="footnote-marker">27</sup><i class="footnote"> Dies ist eine tradierte Halacha. Im Talmud z. St. wird dies an das Wort <span dir="rtl">יהיה</span> Num. 6, 5 angelehnt, dessen Zahlenwert 30 ist. Nach einer andren Erklärung, Nas. 6b, wird unter dem Ausdruck <span dir="rtl">גדל פרע</span> ein Haarwuchs von mindestens 30 Tagen verstanden; ebenso Sifré in der letzten Bemerkung zu Num. 6, 5. [Der Hinweis aber auf den Zahlenwert des Wortes <span dir="rtl">יהיה</span>, der sich im Sifré z. St. findet (<span dir="rtl">סתם נזירות ל׳ יום שנ׳ יהיה יהיה בגמטריא שלשים יום</span> nach den Worten <span dir="rtl">לענין שאמרנו</span>) ist sicherlich eine Glosse, 3. Malbim und Friedmann in ihren Kommentaren, vgl. auch Blau in der Festschrift für Steinschneider, S. 28.]</i> Wenn jemand sagt: „ich will einmal lange Nasir sein, ich will einmal kurze Zeit Nasir sein“, selbst [wenn er sagt:] „von hier bis ans Ende der Welt“, so ist er 30 Tage ein Nasir.<sup class="footnote-marker">28</sup><i class="footnote"> Denn mit den Ausdrücken <span dir="rtl">גדולה</span> u. s. w. wollte er sagen, dass das Nasirat für ihn etwas Grosses, d. h. Mühsames resp. eine Kleinigkeit oder etwas so Langwieriges und Mühsames sei, als ob es bis ans Ende der Welt reichen sollte. Weniger aber als 30 Tage kann ein Nasirat nicht dauern.</i> [Wenn er sagt:] „ich will ein Nasir sein und einen Tag darüber, ich will ein Nasir sein und eine Stunde darüber, ich will ein und ein halbes mal ein Nasir sein“, so ist er zwei mal ein Nasir.<sup class="footnote-marker">29</sup><i class="footnote"> Sobald er die beiden Worte <span dir="rtl">הריני נזיר</span> aussprach, übernahm er ein Nasirat, und die Zusätze verpflichten ihn ebenfalls zu einem Nasirat, das mindestens 30 Tage währt. Er muss dann sein Haar scheren und die vorgeschriebenen Opfer bringen sowohl nach Ablauf des ersten Nasirats als auch nach Ablauf des zweiten.</i> [Wenn er sagt:] „ich will 30 Tage und eine Stunde Nasir sein“, so ist er 31 Tage Nasir, denn man kann nicht auf Stunden ein Nasirat geloben.<sup class="footnote-marker">30</sup><i class="footnote"> Weil es Num. 6, 8 heisst: <span dir="rtl">ימי נזרו</span>, die Tage seiner Weihe. Da man nun die Stunde zu den Tagen addieren kann, so ist er nicht verpflichtet zwei Nasirate abzuhalten. In dem vorhergehenden Falle jedoch, wo zunächst ein Nasirat und dann erst eine Zeitangabe genannt war, konnte diese nur ein zweites Nasirat bedeuten.</i>
+[Wenn jemand sagt:] „ich will Nasir sein soviel wie Haare auf meinem Kopfe, soviel wie der Staub der Erde, soviel wie der Sand am Meere“, so ist er immer ein Nasir<sup class="footnote-marker">31</sup><i class="footnote"> Weil er Dinge nannte, die einzeln und zahlreicher sind als die Jahre seines Lebens, so wollte er damit eine Reihe von einzelnen Nasiraten bezeichnen.</i> und muss sich alle 30 Tage einmal scheren lassen;<sup class="footnote-marker">32</sup><i class="footnote"> Das <span dir="rtl">נזיר עולם</span> heisst hier nicht wie in M. 2 ein lebenslänglicher Nasir, der sich erst nach 12 Monaten etwas scheren darf, weil er zu einem ununterbrochenen Nasirat verpflichtet ist, sondern einer, der beständig ein Nasir ist, d. h. immer wieder nach Ablauf des einen Nasirats ein neues beginnen muss.</i> Rabbi aber sagt: er darf sich nicht alle 30 Tage einmal scheren lassen.<sup class="footnote-marker">33</sup><i class="footnote"> Durch den Ausdruck <span dir="rtl">הריני נזיר</span> übernahm er ein lebenslängliches Nasirat, er darf sich daher erst nach 12 Monaten einmal scheren lassen.</i> Wer muss sich vielmehr alle 30 Tage einmal scheren lassen? Wer da sagt: „mir sollen soviel Nasirate obliegen wie Haare auf meinem Kopfe, wie der Staub der Erde, wie der Sand am Meere.“<sup class="footnote-marker">34</sup><i class="footnote"> Durch die Pluralform <span dir="rtl">נזירות</span> bezeichnete er deutlich eine Reihe von einzelnen Nasiraten.</i>
+[Wenn jemand sagt:] „ich will Nasir sein ein Haus<sup class="footnote-marker">35</sup><i class="footnote"> Neben <span dir="rtl">הבית</span> bestand noch die Lesart <span dir="rtl">חבית</span>, ein Fass, vgl. Tos. Nes. I, 3, Maim. Hil. Nes. III, 17 und Mëiri, und neben <span dir="rtl">קופה</span> wäre <span dir="rtl">חבית</span> vorzuziehen; die Mischna- und Talmudausgg. haben jedoch <span dir="rtl">הבית</span>.</i> voll, oder einen Korb<sup class="footnote-marker">36</sup><i class="footnote"> <span dir="rtl">קופה</span>, Korb, vgl. Ket. VI, N. 24, ist nach Manchen ein semitisches Wort, arab. <span dir="rtl">قغة</span>, assyr. kuppu, nach Fraenkel, Fremdw. S. 80 ein Fremdwort.</i> voll“, so forscht man ihn aus;<sup class="footnote-marker">37</sup><i class="footnote"> Hier ist es zweifelhaft, ob man diesen Fall dem in der vorigen Mischna gleichstellen soll; denn wenn auch wie dort die Gegenstände im Hause einzelne sind, so ist doch der hier genannte Behälter, das Haus oder der Korb, nur ein Gegenstand.</i> sagt er: ich habe ein langes Nasirat geloben wollen,<sup class="footnote-marker">38</sup><i class="footnote"> Es sollte mir so gross erscheinen wie ein volles Haus.</i> so ist er nur 30 Tage Nasir;<sup class="footnote-marker">39</sup><i class="footnote"> Vgl. M. 3.</i> sagt er aber: ich habe ein Nasirat schlechthin geloben wollen,<sup class="footnote-marker">40</sup><i class="footnote"> Ich habe mein Gelübde in dem Sinne getan, wie die Kundigen es auslegen würden.</i> so betrachtet man den Korb, als wäre er voll Senf, und er muss sein Leben lang Nasir sein.<sup class="footnote-marker">41</sup><i class="footnote"> Der nicht nach 30 Tagen, sondern erst nach 12 Monaten sich einmal scheren darf; denn diese Mischna vertritt die Ansicht des Rabbi in M. 4 nach der er nur dann eine Reihe von einzelnen Nasiraten gelobt, wenn er den Ausdruck <span dir="rtl">נזירות</span> im Plural gebraucht.</i>
+[Wenn jemand sagt:] „ich will Nasir sein von hier bis zum Orte N. N.“, so schätzt man ab, wie viel Tagereisen von dort bis zum Orte N. N. sind; wenn es weniger als 30 Tagereisen sind, so ist er 30 Tage lang Nasir, wenn nicht, so ist er so lange Nasir, als es Tagereisen sind.<sup class="footnote-marker">42</sup><i class="footnote"> Nach Nas. 7a handelt die Mischna nur von dem Falle, dass er den Weg bereits angetreten; denn dann ist anzunehmen, dass er aus Furcht vor den Gefahren des Weges in frommer Scheu das Nasirgelübde getan, dieses also solange gelten soll, als er unterwegs ist, und da er den Weg bereits angetreten, so können seine Worte auch nicht gelautet haben, das Gelübde soll ihm so gross erscheinen wie der Weg (vgl. M. 3 u. N. 28), denn er hat ja durch die Tat bewiesen, dass der Weg ihm nicht zu gross erscheint. Wenn er aber die Reise noch nicht angetreten, so ist er nur 30 Tage Nasir, gleichviel ob der Weg lang oder kurz ist. Ms. B. liest hier beidemal <span dir="rtl">ימות השנה</span>.</i>
+[Wenn jemand sagt:] „ich will Nasir sein, so viel Tage es im Sonnenjahre gibt“, so zählt er so viel Nasirate ab, als es Tage im Sonnenjahre gibt.<sup class="footnote-marker">43</sup><i class="footnote"> Er muss also 365 einzelne Nasirate von je 30 Tagen halten.</i> Darauf sagte R. Jehuda: ein solcher Fall hat sich einst zugetragen, und als er (der Nasir) es (sein Nasirat) eben vollendet hatte, starb er.<sup class="footnote-marker">44</sup><i class="footnote"> R. Jehuda will die Ansicht des ersten, ungenannten Tanna dieser Mischna durch ein Factum belegen. Da jener Nasir seine Nasirate „vollendet“ hatte, so kann er kein lebenslänglicher Nasir gewesen sein, denn bei einem solchen könnte von einem „Vollenden“ nicht die Rede sein. Nach Rabbi (M. 4) jedoch würde er durch den Ausdruck <span dir="rtl">הריני נזיר</span> ein lebenslängliches Nasirat übernommen haben, und die Worte <span dir="rtl">כמנין ימות החמה</span> würden bedeuten: solange die Sonne auf Erden scheint.</i>
+
+Chapter 2
+
+[Wenn jemand sagt:] „ich will mich von getrockneten Feigen<sup class="footnote-marker">1</sup><i class="footnote"> Vgl. Ket. V, N. 93. Im Arab. bezeichnet <span dir="rtl">جرجار</span> reife Oliven; vielleicht ist das Wort auch mit dem assyr. „gurgurru“ zusammenzustellen, s. Krengel, Hausgerät, S. 48, Anm. 11.</i> oder von Feigenkuchen<sup class="footnote-marker">2</sup><i class="footnote"> Vgl. Ket. V, N. 95.</i> enthalten“, so sagt Bet-Schammai: er ist ein Nasir<sup class="footnote-marker">3</sup><i class="footnote"> Er gilt in jeder Beziehung als Nasir, obschon er nur solcher Dinge sich zu enthalten gelobte, die dem Nasir zum Genusse nicht verboten sind. Bet-Schammai nämlich ist der Ansicht, dass man seine Worte nicht müssig ausspricht, er wollte vielmehr durch die beiden Worte <span dir="rtl">הריני נזיר</span> ein Nasirat geloben, und wenn er auch durch die unmittelbar darauf gesprochenen Worte sein Gelübde dahin berichtigt, dass er sich nur Feigen u. s. w., also dem Nasir erlaubte Dinge versagen wollte, so hat doch selbst ein irrtümlich ausgesprochenes Nasirgelübde bindende Kraft. Denn dadurch, dass die Thora den Nasir <span dir="rtl">קדוש</span> nennt, Num. 6, 5, wollte sie andeuten, dass es mit dem Nasirat dieselbe Bewandtnis hat wie mit der „Heiligung“ eines Gegenstandes, hierbei gilt aber nach Bet-Schammai der Satz: <span dir="rtl">הקדש בטעות הוי הקדש</span>, eine irrtümliche Heiligung ist gültig.</i>, Bet-Hillel aber sagt: er ist kein Nasir.<sup class="footnote-marker">4</sup><i class="footnote"> Bet-Hillel ist der Ansicht, dass man solche Dinge auch müssig ausspricht, er zeigte also durch die Schlussworte, dass er gar kein Nasirat geloben wollte.</i> Da sagte R. Jehuda: auch als Bet-Schammai jenes sagte, da meinten sie es nur dann, wenn er erklärt: sie seien mir wie ein Opfer.<sup class="footnote-marker">5</sup><i class="footnote"> Auch Bet-Schammai meinte nicht, dass er ein Nasir sei, sie wollten vielmehr sagen, dass die genannten Dinge dem Gelobenden zum Genusse verboten sind, wenn er erklärt, er habe mit dem Ausdruck <span dir="rtl">נזיר</span> nur ein „Versagen“ gemeint, wie wenn jemand sich etwas versagt mit der Formel: „dies sei mir wie ein Opfer“, Ned. I, 4. Nach Bet-Hillel aber sind ihm die Dinge zum Genusse erlaubt, weil er den Ausdruck <span dir="rtl">נזיר</span> gebraucht hat, der bei Dingen, die dem Nasir erlaubt sind, nicht anwendbar ist, das Gelübde also der correcten Form entbehrt.</i>
+Wenn jemand sagt: „es denkt<sup class="footnote-marker">6</sup><i class="footnote"> <span dir="rtl">אמר</span> hier = denken, wie häufig in der Bibel; selbst bei leblosen Dingen werden Verba des Denkens gebraucht, vgl. <span dir="rtl">והאניה חשבה להשבר</span>, Jona, 1, 4.</i> diese Kuh, ich wolle mich ihrer enthalten, wenn sie aufsteht, ich will es“,<sup class="footnote-marker">7</sup><i class="footnote"> Die Erklärung dieser schwierigen Mischna ist nach dem babyl. Talmud, Nas. 10a, also: Ein Mann sieht eine Kuh liegen und stellt sich diese als ein redendes Wesen vor, das da meint, er wolle sich ihres Fleisches enthalten, wenn sie ohne seine Hilfe aufstehen kann, und er erklärt, dass er dazu bereit sei; wenn er dann näher tritt, um die Kuh aufzurichten und diese sich von selbst erhebt, so ist er nach Bet-Schammai ein Nasir in jeder Beziehung. In ähnlicher Weise ist der Fall von der Tür zu deuten.</i> [oder] „es denkt<sup class="footnote-marker">8</sup><i class="footnote"> Im babyl. Talmud <span dir="rtl">אומר</span>, ed. Lowe <span dir="rtl">אמרה הדלת הזו</span>.</i> diese Tür, ich wolle Nasir<sup class="footnote-marker">9</sup><i class="footnote"> Der Talmud und ed. Lowe lesen <span dir="rtl">נזירה</span>. In der Tat ist <span dir="rtl">דלת</span> in der Bibel Femininum.</i> sein, wenn sie sich öffnet<sup class="footnote-marker">10</sup><i class="footnote"> Ed. Lowe: <span dir="rtl">אם אפתח אני</span>.</i>, ich will es“, so sagt Bet-Schammai: er ist ein Nasir<sup class="footnote-marker">11</sup><i class="footnote"> Obgleich hier in Verbindung mit der Gelübdeformel <span dir="rtl">הריני נזירה</span> nur Fleisch genannt war, also etwas dem Nasir zum Genusse Erlaubtes, vgl. oben N. 3. An diesem Fall von der Kuh will die Mischna zeigen, dass wir aus der Handlung des Mannes auf seine Absicht schliessen sollen; denn er hatte nicht deutlich ausgesprochen, unter welcher Bedingung er Nasir sein wolle, es war vielmehr aus seinem Vorhaben, die Kuh aufzurichten, zu entnehmen, dass er nur dann sich ihres Fleisches enthalten wolle, wenn sie seiner Hilfe nicht bedürfe. Da die Kuh nun sich selbst aufgerichtet hat, ist er nach Bet-Schammai ein Nasir.</i>, Bet-Hillel aber sagt: er ist kein Nasir.<sup class="footnote-marker">12</sup><i class="footnote"> Da er sich von dem Fleisch der Kuh zu enthalten gelobte, also von etwas einem Nasir Erlaubtem, so ist es nicht als Nasirgelübde anzusehen; er ist deshalb, auch wenn die Kuh sich von selbst aufrichtet, kein Nasir.</i> Da sagte R. Jehuda: auch als Bet-Schammai jenes sagte, da meinten sie es nur, wenn er erklärt: diese Kuh sei mir<sup class="footnote-marker">13</sup><i class="footnote"> Ms. B. <span dir="rtl">הרי פרה זו קרבן</span>.</i> [wie] ein Opfer, wenn sie aufsteht.<sup class="footnote-marker">14</sup><i class="footnote"> Auch nach Bet-Schammai ist er kein Nasir; er darf jedoch nach ihm, wenn die Kuh von selbst aufsteht, das Fleisch nicht essen, wenn er erklärt, dass er mit der Formel <span dir="rtl">הריני נזירה</span> sich das Fleisch wie Opfer zum Genusse versagen wollte. — Dass diese Erklärung der Mischna, die wir hier nach dem babyl. Talmud und der Auffassung des J. Lipschütz im <span dir="rtl">תפארת ישראל </span> gegeben haben, grosse Schwierigkeiten hat, ist leicht zu ersehen, und diese sind auch von Maimon. in seinem Mischnakommentar sowie von Tosafot (Nas. 10a, s. v. <span dir="rtl">פרה</span>) nicht verkannt worden. Das Ungewöhnliche liegt darin, dass die Mischna hier von einer Kuh handeln soll, die sich der Mensch als redend vorstellt; auch der Gebrauch des Suffixes <span dir="rtl">נזירה</span> (anstatt <span dir="rtl">נזיר ממנה</span>) ist auffallend. Um diese Schwierigkeiten zu beseitigen, hat Kronberg in Rahmers Jüd. Literaturbl. XXII, S. 188ff. folgende Fassung vorgeschlagen: <span dir="rtl"> אמר (או) אמרה, פרה זו הריני (אני) נזירה אם עומדת, אמר, דלת זה הריני (אני) נזיר אם נפתח</span> „Wenn ein Mann oder ein Weib sagt (analog dem Schriftverse: <span dir="rtl">איש או אשה כי יפלא לנדר נדר</span>, Num. 6, 2): „ich will mich dieser Kuh enthalten, wenn sie sich [von selbst] aufrichtet“, oder wenn ein Mann sagt: „ich versage mir die Benutzung dieser Tür, wenn sie sich [von selbst] öffnet.“ Die Worte <span dir="rtl">פרה</span> und <span dir="rtl">דלת</span> sind also nicht Subject, sondern Accusativ der Beziehung. Zur Begründung dieser Erklärung verweist Kronberg auf den jerus. Talmud z. St., wo die Frage des babyl. Talmud: <span dir="rtl">פרה מי קא משתעיא</span>, kann denn eine Kuh sprechen? gar nicht aufgeworfen wird; es scheint demnach der jerus. Talmud das <span dir="rtl">אמרה</span> nicht als Prädicat zu <span dir="rtl">פרה</span> betrachtet zu haben. Einen ferneren Beweis für seine Auffassung findet K. in der hier aufgeworfenen Frage, ob ein Mann auch in einer grammatisch weiblichen Form und eine Frau in einer grammatisch männlichen Form ein Nasirgelübde tun könne; die Frage wird dort in bejahendem Sinne beantwortet. Es erscheint nämlich auffallend, wieso der jerus. Talmud auf diese Frage verfällt und warum er sie gerade zu unsrer Mischna behandelt. Diese auffällige Erscheinung erklärt sich jedoch leicht, wenn man mit <span dir="rtl">פרה</span> einen neuen Satz beginnen lässt. Während nämlich die Mischna im ersten Satz Mann und Weib als Subject nennt, setzt sie ihn nur in der weibliehen Form, <span dir="rtl">הריני נזירה</span>, fort. Man müsste sich daher für das in <span dir="rtl">אמר</span> enthaltene Subject eine Ergänzung in der männlichen Form, <span dir="rtl">הריני נזיר</span>, hinzudenken. Dies aber wollte der jerus. Talmud beseitigen, und er erklärt deshalb, dass der Mann auch in grammatisch weiblicher Form ein bindendes Gelübde aussprechen könne, bei dem zweiten Beispiele (<span dir="rtl">דלת</span>) war es dem jerus. Talmud auffällig, warum es da nicht ebenso wie im ersten <span dir="rtl">אמר אמרה</span> heisst. Er erklärt deshalb, dass eine Frau ein bindendes Gelübde auch in der männlichen Form aussprechen könne, und es ist bei <span dir="rtl">דלת</span> das <span dir="rtl">אמרח</span> aus dem ersten Falle zu ergänzen, auf das sich das männliche <span dir="rtl">הריני נזיר</span> ebenfalls beziehen kann. Die ed. Lowe freilich liest, wie bereits oben bemerkt, <span dir="rtl">אמרה הדלת הזו הריני נזירה אם אפתח אני</span>.</i>
+Wenn man jemand einen Becher einschenkt und er sagt: „ich will mich dessen enthalten“, so ist er ein Nasir.<sup class="footnote-marker">15</sup><i class="footnote"> Wie jeder, der neben der Formel <span dir="rtl">הריני נזיר</span> Dinge nennt, die dem Nasir zum Genusse verboten sind, Nas. I, 2.</i> Einst<sup class="footnote-marker">16</sup><i class="footnote"> Vor diesen Worten, die scheinbar mit den vorhergehenden in Widerspruch stehen, ist nach Nas. 11a zu ergänzen: der erste Satz der Mischna gilt jedoch nur dann, wenn der Gelobende bei klarem Bewusstsein war; wenn er aber berauscht, jedoch noch zurechnungsfähig war und man ihm ein Glas Wein reichte und er erklärte, er wolle sich dessen enthalten, so ist er kein Nasir, es ist vielmehr anzunehmen, dass er nur das dargebotene Glas ablehnen und es sich wie ein Opfer zum Genusse versagen wollte. Dass er aber dieses nicht ausdrücklich sagte, sondern die Formel <span dir="rtl">הריני נזיר</span> gebrauchte, geschah deshalb, weil er sonst fürchten müsste, dass man ihm ein anderes Glas Wein anbieten würde; durch die Worte <span dir="rtl">הריני נזיר</span> aber wollte er andeuten, dass ihm jeder Wein verboten sein solle.</i> schenkte man einer Frau, die berauscht war, einen Becher ein, und sie sagte: „ich will mich dessen enthalten;“ da sagten die Weisen: diese hatte nur die Absicht zu erklären: er sei mir [wie] ein Opfer.
+[Wenn jemand sagt:] „ich will Nasir sein unter der Bedingung, dass ich Wein trinken oder mich an Leichen verunreinigen<sup class="footnote-marker">17</sup><i class="footnote"> Oder nur das Haupthaar scheren.</i> darf“, so ist er ein Nasir und dies alles ist ihm verboten.<sup class="footnote-marker">18</sup><i class="footnote"> Denn eine Bedingung, die gegen ein Thoragesetz verstösst, ist nichtig, die Handlung jedoch, die an solche, Bedingung geknüpft sein sollte, hat unbedingt zu geschehen und ist, wenn geschehen, gültig, <span dir="rtl"> כל המתנה על מה שכתוב בתורה תנאו בטל ומעשה קיים</span>.</i> [Wenn jemand sagt:] „ich wusste wohl, dass es ein Nasirat<sup class="footnote-marker">19</sup><i class="footnote"> Dass die Thora das Nasirgelübde kennt. Ed. Lowe liest <span dir="rtl">נזירים</span>.</i> gibt, aber ich wusste nicht, dass der Nasir keinen Wein trinken darf,“ so ist ihm dies [gleichwohl] verboten,<sup class="footnote-marker">20</sup><i class="footnote"> Wie einem, der ausdrücklich erklärt hat, er wollte nur Nasir sein in Bezug auf Weingenuss oder auf Haarscheren oder auf Unreinheit, s. Nasir I, 4 und N. 17.</i> R. Simon aber erlaubt es ihm.<sup class="footnote-marker">21</sup><i class="footnote"> Denn er ist nur dann ein Nasir, wenn er sich aller dem Nasir verbotenen Dinge zu enthalten gelobte.</i> [Wenn jemand sagt:] „ich wusste wohl, dass dem Nasir Wein verboten ist, aber ich glaubte, dass die Gelehrten ihn mir erlauben würden,<sup class="footnote-marker">22</sup><i class="footnote"> Wenn ich auch im übrigen ein Nasir sein sollte.</i> weil ich ohne Wein nicht leben kann oder<sup class="footnote-marker">23</sup><i class="footnote"> Hier ist zu ergänzen: Ich wusste, dass der Nasir sich nicht an Leichen verunreinigen darf, ich glaubte aber, dass es die Gelehrten mir erlauben würden, weil ich u. s. w.</i> weil ich Totengräber bin,“<sup class="footnote-marker">24</sup><i class="footnote"> Und kein anderer Totengräber am Orte ist (Raschi) oder weil ich die Toten begraben muss, um mir meinen Unterhalt zu verdienen.</i> so ist es ihm erlaubt,<sup class="footnote-marker">25</sup><i class="footnote"> Auch ohne dass sein Gelübde von Gelehrten gelöst wird, denn es beruhte auf Irrtum, <span dir="rtl">נדרי שגגות</span>, vgl. Ned. III, 1 und Maim. Hil. Nes. 1, 15. Im vorhergehenden Falle jedoch wurde sein Gelübde nicht als ein irrtümliches angesehen, denn seine Annahme, der Wein sei ihm erlaubt, obschon ihm die Vorschriften der Thora über das Nasirgelübde bekannt seien, grenzt geradezu am mutwilliges Vergehen (<span dir="rtl">אומר מותר קרוב למזיד</span>, vgl. Mak. 7b), und es ist, als ob er absichtlich eine Bedingung gemacht hätte, die gegen ein Thoragesetz verstösst.</i> R. Simon aber verbietet es ihm.<sup class="footnote-marker">26</sup><i class="footnote"> Nach R. Simon bedürfen auch irrtümlich ausgesprochene Gelübde zu ihrer Ungiltigkeit der Lösung durch Gelehrte.</i>
+[Wenn jemand sagt:] „ich will Nasir sein und auch für einen [andren] Nasir die Scheropfer darbringen,“<sup class="footnote-marker">27</sup><i class="footnote"> <span dir="rtl">גלח</span> bedeutet hier und in den folgenden Mischnas im prägnanten Sinne: die Opfer darbringen, die der Nasir beim Abschluss seines Nasirats, wenn er sich die Haare scheren lässt, zu bringen verpflichtet ist, s. S. 249, Einl.</i> und ein anderer dies hört und sagt: „auch ich, und auch für einen [andren] Nasir will ich die Scheropfer darbringen,“ so dürfen sie, wenn sie klug sind, für einander die Scheropfer darbringen;<sup class="footnote-marker">28</sup><i class="footnote"> Jeder braucht nur die Opfer für den andren, aber nicht für sich selbst darzubringen, da der eine durch den andren dieser Pflicht enthoben wird.</i> wenn nicht,<sup class="footnote-marker">29</sup><i class="footnote"> Wenn sie nicht so klug sind, sondern jeder seine Opfer für sich selbst gebracht hat.</i> so müssen sie noch für andre Nasiräer die Scheropfer darbringen.
+[Wenn jemand sagt:] „ich verpflichte mich die Scheropfer für einen Nasir zur Hälfte darzubringen,“ und ein andrer dies hört und erklärt: „auch ich verpflichte mich die Scheropfer für einen Nasir zur Hälfte darzubringen,“ so muss der eine sämtliche Scheropfer eines Nasir darbringen und auch der andere muss sämtliche Scheropfer eines Nasir darbringen; dies sind die Worte des R. Meir.<sup class="footnote-marker">30</sup><i class="footnote"> Sobald er die Worte ausgesprochen hat: „<span dir="rtl">הרי עלי לגלח</span>, ich verpflichte mich die Scheropfer darzubringen“, hat er ein vollständiges Nasirat gelobt, und dieses Gelübde kann durch die Schlussworte nicht mehr aufgehoben werden; denn R. Meir folgt hier dem Grundsatze, den er auch sonst (vgl. Temura V, 4, Pes. 60a, Ned. 26a) vertritt: „<span dir="rtl">תפוס לשון ראשון</span>, halte dich an den ersten Ausdruck“, d. h. der erste Teil seiner Aussage ist bindend.</i> Die Weisen aber sagen: es braucht jeder von ihnen nur die Hälfte der Scheropfer eines Nasir darzubringen.<sup class="footnote-marker">31</sup><i class="footnote"> Die Schlussworte <span dir="rtl">חצי נזיר</span> wollen nur die Anfangsworte erklären und sind nicht als selbständige Aussage aufzufassen, es ist also, wie wenn er ein Gelübde (<span dir="rtl"> הרי עלי לגלח</span>) und unmittelbar darauf seine Reue über dieses Gelübde und die Beschränkung seines Umfangs ausgesprochen hätte.</i>
+[Wenn jemand sagt:] „ich will Nasir sein, wenn ich einen Sohn bekommen werde,“<sup class="footnote-marker">32</sup><i class="footnote"> Er will etwa als Zeichen seiner dankbaren Gesinnung für die Geburt eines Sohnes ein Nasirat geloben.</i> und ihm dann ein Sohn geboren wird, so ist er ein Nasir.<sup class="footnote-marker">33</sup><i class="footnote"> Dieser im Grunde selbstverständliche Satz ist von der Mischna nur als Gegensatz zu dem darauf folgenden negativen Satze aufgestellt. Die Mischna will sagen, dass unter <span dir="rtl">בן</span> in der Regel „Sohn“ verstanden wird und nicht „Kind“.</i> Wird ihm eine Tochter oder ein geschlechtsloses Kind<sup class="footnote-marker">34</sup><i class="footnote"> S. Jeb. VIII, N. 49.</i> oder ein Zwitter<sup class="footnote-marker">35</sup><i class="footnote"> S. Jeb. VIII, N. 47.</i> geboren, so ist er kein Nasir.<sup class="footnote-marker">36</sup><i class="footnote"> Wenngleich unter <span dir="rtl">בנים</span> auch „Töchter“ verstanden werden (z. B. Gen. 3, 16) und das Verb <span dir="rtl">בנה</span>, zu dem das Substantiv <span dir="rtl">בן</span> gehört „fortpflanzen“ schlechthin bedeutet (Gen. 16, 2), so bezeichnet doch der Volksmund mit <span dir="rtl">בן</span> nur den „Sohn“, und bei Gelübden sind die Worte in dem Sinne aufzufassen, in dem das Volk sie gebraucht, vgl. Ned. III, N. 63</i> Wenn er sagt: [„ich will Nasir sein,] wenn ich sehen werde,<sup class="footnote-marker">37</sup><i class="footnote"> Der babyl. Talmud liest: <span dir="rtl">אם אמר כשיהיה לי ולד</span>, der jerus. <span dir="rtl">אם אמר כשאראה לי ולד</span>.</i> dass ich ein Kind habe,“ so ist er ein Nasir, selbst wenn ihm eine Tochter oder ein geschlechtsloses Kind oder ein Zwitter geboren wird.<sup class="footnote-marker">38</sup><i class="footnote"> Denn unter <span dir="rtl">ולד</span> ist auch ein Kind zu verstehen, das nicht in jeder Beziehung mit einem männlichen Kinde gleichberechtigt ist.</i>
+Wenn seine Frau<sup class="footnote-marker">39</sup><i class="footnote"> D. i. die Frau des Mannes, der (M. 7) ein Nasirat gelobt hatte für den Fall, dass er einen Sohn bekommen werde.</i> eine Frühgeburt hatte,<sup class="footnote-marker">40</sup><i class="footnote"> Sodass es zweifelhaft ist, ob dieses frühgeborene Kind lebensfähig war, denn auch dann kann es vorzeitig gestorben sein, oder ob es überhaupt nie lebensfähig war.</i> so ist er kein Nasir.<sup class="footnote-marker">41</sup><i class="footnote"> Denn es ist anzunehmen, dass er beim Geloben des Nastrate sich nicht in einen Zweifel einlassen, sondern nur dann ein Nasir sein wollte, wenn sein Kind sicher lebensfähig ist. Dieser anonyme Tanna vertritt die Ansicht des R. Jehuda (Ned. 8a), wonach sich niemand in einen Zweifel einlässt, zumal in Fällen, wo der Zweifel mehr Schwierigkeiten bietet als die Gewissheit. Denn wenn das Nasirat ein sicheres ist, so erreicht es mit 30 Tagen sein Ende und die Bestimmungen über das Haarscheren, die Enthaltsamkeit u. s. w. sind für ihn nicht mehr bindend; wenn dagegen das Nasirat ein zweifelhaftes ist, so darf er die sog. Scheropfer nicht darbringen, weil sie vielleicht gar keine Opfer, sondern nur profane Tiere sind, und sein Nasirat bleibt in Kraft, es sei denn, dass ihm das Nasirgelübde von Gelehrten gelöst wird.</i> R. Simon aber sagt: er soll erklären: „wenn es ein lebensfähiges Kind ist,<sup class="footnote-marker">41a</sup><i class="footnote"> Ms. B. liest <span dir="rtl">אם יהיה</span>.</i> so bin ich pflichtmässig ein Nasir, wenn nicht, so bin ich Nasir aus freien Stücken.“<sup class="footnote-marker">42</sup><i class="footnote"> Nach R. Simon ist es nicht ausgeschlossen, dass jemand bei seinem Nasirgelübde auch den zweifelhaften Fall im Sinne hat, im Zweifel aber ist bei einem Nasirat in erschwerendem Sinne zu entscheiden. Er muss daher jedenfalls ein Nasirat abhalten; um jedoch, falls das Kind nicht lebensfähig und er also eigentlich kein Nasir war, nicht profane Tiere als Opfer darzubringen (<span dir="rtl"> חולין לעזרה</span>), muss er den Vorbehalt machen, dass dann sein Nasirat nicht ein obligatorisches, sondern ein freiwilliges sein soll.</i> Hat sie dann wiederum geboren,<sup class="footnote-marker">43</sup><i class="footnote"> Nach einer zweiten Schwangerschaft und zwar ein lebensfähiges Kind.</i> so ist er ein Nasir.<sup class="footnote-marker">44</sup><i class="footnote"> Denn nach dem ersten ungenannten Tanna hat er noch kein Nasirat abgehalten, sein Gelübde also noch nicht erfüllt.</i> R. Simon sagt: er soll erklären: „wenn das erste [Kind] ein lebensfähiges war,<sup class="footnote-marker">44a</sup><i class="footnote"> Ms. B. liest <span dir="rtl">אם הראשון חיה</span>.</i> so soll das erste [Nasirat] ein pflichtmässiges und dieses ein freiwilliges sein,<sup class="footnote-marker">45</sup><i class="footnote"> Denn diese zweite Geburt hatte ich beim Geloben des Nasirats nicht im Sinne.</i> wenn nicht, so soll das erste [Nasirat] als freiwilliges und dieses als pflichtmässiges gelten.“
+[Wenn jemand sagt:] „ich will Nasir sein und [nochmals] Nasir, wenn ich einen Sohn bekommen werde,“<sup class="footnote-marker">46</sup><i class="footnote"> Er gelobt 2 Nasirate, eines schlechthin und ein zweites bedingungsweise.</i> und er begonnen hat das seinige abzuhalten<sup class="footnote-marker">47</sup><i class="footnote"> <span dir="rtl">מנה</span> eigentlich „zählen“ sc. die Tage, die sein Nasirat gelten sollte, also wenigstens 30 Tage, s. I, 3.</i> und ihm dann ein Sohn geboren wird, so muss er zunächst das seine vollenden<sup class="footnote-marker">48</sup><i class="footnote"> Und nach Ablauf seines Nasirats die Scheropfer bringen.</i> und dann das für seinen Sohn abhalten. [Wenn er sagt:] „ich will Nasir sein, wenn ich einen Sohn bekomme, und [nochmals] Nasir,“<sup class="footnote-marker">49</sup><i class="footnote"> D. h. noch ein zweites Nasirat will ich abhalten, das nicht an eine Bedingung geknüpft sein soll.</i> und er begonnen hat das seinige<sup class="footnote-marker">50</sup><i class="footnote"> Das Nasirat, das er unbedingt halten wollte und das er in seinem Gelübde an zweiter Stelle genannt hatte.</i> abzuhalten und ihm dann ein Sohn geboren wird,<sup class="footnote-marker">51</sup><i class="footnote"> Bevor er sein Nasirat beendet.</i> so unterbricht er das seinige, hält [zunächst] das für seinen Sohn ab<sup class="footnote-marker">52</sup><i class="footnote"> Weil er beim Geloben dieses bedingte Nasirat zuerst genannt hat.</i> und vollendet dann das seinige.<sup class="footnote-marker">53</sup><i class="footnote"> Und erst nach Ablauf dieses zweiten Nasirats bringt er die Scheropfer für beide Nasirate. Er darf aber nicht schon nach Ablauf des ersten Nasirats (d. i. des für die Geburt des Sohnes gelobten) die Scheropfer für dieses darbringen, denn da er vor dessen Beginn bereits einige Tage sein Nasirat abgehalten, so muss er nach dessen Abschluss noch den Rest seines Nasirats vollenden, dieses aber muss mindestens 30 Tage gedauert haben, ohne dass er es durch Haarscheren u. s. w. unterbrochen hätte. Wenn er jedoch sein Nasirat für längere Zeit als 30 Tage gelobt hätte und er nach Ablauf des ersten Nasirats (für seinen Sohn) noch 30 Tage Nasir hätte sein müssen, so darf er sich nach Ablauf des ersten scheren und die Opfer darbringen. So nach Raschi, Tosafot, Mëiri; nach Maim. Hil. Nes. IV, 3 jedoch bringt er in jedem Falle nach Ablauf des ersten Nasirats die Scheropfer und hält dann noch ein volles Nasirat von 30 Tagen ab.</i>
+[Wenn jemand sagt:] „ich will Nasir sein, wenn ich einen Sohn bekommen werde und dann [will ich] noch 100 Tage lang Nasir [sein],“ so hat er, falls ihm bis zum siebzigsten Tage<sup class="footnote-marker">54</sup><i class="footnote"> Und diesen Tag eingeschlossen. — Ed. Lowe liest <span dir="rtl">נולד לשבעים</span>.</i> ein Sohn geboren wird, nichts eingebüsst,<sup class="footnote-marker">55</sup><i class="footnote"> Denn er unterbricht zunächst sein Nasirat, hält sodann das Nasirat für die Geburt seines Sohnes ab, bringt nach dessen Abschluss die Scheropfer, vollendet dann den Rest seines Nasirats von 30 Tagen (oder mehr, falls das Kind vor dem siebzigsten Tage geboren war) und bringt dessen Scheropfer.</i> falls aber [der Sohn] erst nach 70 Tagen [geboren wird, so stösst er die 70 Tage um,<sup class="footnote-marker">56</sup><i class="footnote"> D. h. die Tage, die er über 70 Tage hinaus ein Nasirat abgehalten.</i> denn man darf sich [als Nasir] nicht vor Ablauf von 30 Tagen scheren lassen.<sup class="footnote-marker">57</sup><i class="footnote"> Er muss also, wenn er z. B. 80 Tage lang Nasir war, nach Abschluss des Nasirats für seinen Sohn noch 30 Tage lang Nasir sein, sodass ihm die letzten 10 von den 80 Tagen nicht angerechnet werden.</i>
+
+Chapter 3
+
+Wenn jemand sagt: „ich will Nasir sein,“ so schert er sich<sup class="footnote-marker">1</sup><i class="footnote"> Zum Abschluss seines Nasirats, Num. 6, 18.</i> am einunddreissigsten Tage;<sup class="footnote-marker">2</sup><i class="footnote"> Denn ein Nasirat ohne genaue Zeitbestimmung dauert 30 Tage, Nas. I, 3.</i> hat er sich jedoch am dreissigsten Tage<sup class="footnote-marker">3</sup><i class="footnote"> Ms. B. liest <span dir="rtl">יום שלושים</span>.</i> geschoren, so hat er auch seiner Pflicht genügt.<sup class="footnote-marker">4</sup><i class="footnote"> Weil der begonnene Tag für voll gerechnet wird, <span dir="rtl">מקצת היום כבלו</span>.</i> [Wenn jemand aber sagt:] „ich will dreissig Tage lang Nasir sein,“ so hat er, wenn er sich am dreissigsten Tage geschoren hat, seiner Pflicht nicht genügt.<sup class="footnote-marker">5</sup><i class="footnote"> Da er ausdrücklich die Zahl 30 nannte, wollte er 30 ganze Tage bezeichnen. Wenn er sich also am 30. Tage geschoren hat, so ist es, wie wenn er sich während des Nasirats geschoren hätte, und er muss nochmals 30 volle Tage Nasir sein und dann die Scheropfer darbringen.</i>
+Wenn jemand zwei Nasirate gelobt,<sup class="footnote-marker">6</sup><i class="footnote"> Indem er erklärt: „mir sollen zwei Nasirate obliegen“ oder „ich will Nasir sein und nochmals Nasir“ (vgl. I, 9). Wenn er jedoch ausdrücklich gesagt hätte: „ich will 30 Tage lang Nasir und dann nochmals 30 Tage lang Nasir sein“, so würde er, falls er sich bereits am 30. Tage geschoren hätte, seiner Pflicht nicht genügt haben (vgl. M. 1), während dies nach dem zweiten Fall unserer Mischna wohl der Fall sein soll.</i> so schert er sich das erste Mal am einundreissigsten Tage und das zweite Mal am einundsechzigsten Tage;<sup class="footnote-marker">7</sup><i class="footnote"> Denn der begonnene 31. Tag, an dem er sich zum Abschluss seines ersten Nasirats geschoren hat, wird ihm für voll angerechnet und gilt gleichzeitig als der erste Tag des zweiten Nasirats, wie ja auch einem, der um die Mittagsstunde ein Nasirat gelobt, der betreffende Tag als der erste des Nasirats angerechnet wird. Der 60. Tag ist daher der 30. des zweiten Nasirats, und am darauf folgenden 61. Tage, als am 31. des zweiten Nasirats, kann er sich scheren.</i> hat er sich aber das erste Mal am dreissigsten Tage geschoren,<sup class="footnote-marker">8</sup><i class="footnote"> Sodass geschehenen Falls das erste Nasirat als beendet gilt, oben N. 4.</i> so kann er sich das zweite Mal am sechzigsten Tage scheren,<sup class="footnote-marker">9</sup><i class="footnote"> Denn der 30. Tag des ersten Nasirats, an dem dieses beendet wurde, gilt zugleich als der erste des zweiten Nasirats; folglich war dieses mit dem 59. Tage zu Ende, und am folgenden, als am 31. Tage kann er die Scheropfer darbringen.</i> wenn er sich jedoch dann am neunundfünfzigsten Tage geschoren hat, so hat er auch seiner Pflicht genügt.<sup class="footnote-marker">10</sup><i class="footnote"> Da der 30. Tag ihm als Beginn des zweiten Nasirats und der begonnene 59. Tag für voll angerechnet wurden, so ist es, wie wenn er dieses schon am 30. Tage beendet hätte, und geschehenen Falls hat er auch so seiner Pflicht genügt, vgl. oben N. 4.</i> So hat auch R. Papios bezeugt,<sup class="footnote-marker">11</sup><i class="footnote"> Edujot VII, 5.</i> dass jemand, der zwei Nasirate gelobt und das erste Mal am dreissigsten Tage sich geschoren hat, das zweite Mal sich am sechzigsten Tage scheren dürfe und dass, wenn er sich am neunundfünfzigsten Tage geschoren hat, er auch seiner Pflicht genügt habe, denn der dreissigste Tag wird ihm angerechnet.
+Wenn jemand sagt: „ich will Nasir sein,“ und am dreissigsten Tage unrein wird, so stösst er alles um;<sup class="footnote-marker">12</sup><i class="footnote"> Hier wird ihm nicht (wie oben N. 4) der begonnene Tag für voll angerechnet, da er noch nicht die Scheropfer zum Zeichen des Abschlusses seines Nasirats dargebracht hat; es ist vielmehr wie wenn er inmitten des Nasirats unrein geworden wäre, wodurch die früheren Tage fortfallen, Num. 6, 12, und er muss die (v. 9—12) vorgeschriebenen Opfer darbringen, nachdem er am 3. und am 7. Tage nach eingetretener Unreinheit gesprengt wurde (Num. 19, 12), und ein neues Nasirat von 30 Tagen abhalten.</i> R. Elieser aber sagt: er stösst nur sieben Tage um.<sup class="footnote-marker">13</sup><i class="footnote"> Nach R. Elieser wird auch in diesem Falle der begonnene 30. Tag für voll gerechnet, die Unreinheit gilt daher als nach Abschluss des Nasirats eingetreten, und er hat nur noch 7 Tage zu warten, bis er rein wird (Num. 19, 12) und seine Scheropfer darbringen darf. Er hat jedoch die Vorschriften des Nasir noch solange zu beobachten, bis er nach wieder erlangter Reinheit seine Opfer dargebracht hat.</i> Wenn aber jemand sagt:„ ich will dreissig Tage lang Nasir sein,“ und am dreissigsten Tage unrein wird, so stösst er alles um.<sup class="footnote-marker">14</sup><i class="footnote"> Mit der ausdrücklichen Nennung der Zahl wollte er 30 volle Tage bezeichnen, es wird ihm deshalb der begonnene 30. Tag nicht für voll angerechnet (vgl. N. 5), und hierin stimmt auch R. Elieser mit den Weisen überein.</i>
+[Wenn jemand sagt:] „ich will hundert Tage lang Nasir sein,“ und am hundertsten Tage unrein wird, so stösst er alles um;<sup class="footnote-marker">15</sup><i class="footnote"> Vgl. N. 12.</i> R. Elieser aber sagt: er stösst nur dreissig Tage um.<sup class="footnote-marker">16</sup><i class="footnote"> Nach R. Elieser (Nas. 6 b) wird der Vers Num. 6, 13 <span dir="rtl">וזאת תורת הנזיר ביום מלאת ימי נזרו</span> also gedeutet: dies ist die Vorschrift für den Nasir an dem Tage, da die Tage seines Nasirats zu Ende gehen, d. h. wenn er an diesem Tage unrein wird, so soll für ihn nochmals die Lehre des Nasir gelten, er muss also nochmals ein Nasirat von 30 Tagen abhalten. R. Elieser rechnet zwar den begonnenen Tag für voll (N. 13), aber nur wenn er sein Nasirat nicht näher bestimmt hat; wenn er jedoch die Zahl der Tage ausdrücklich nennt, so muss der letzte Tag erst zu Ende gegangen sein, um das Nasirat als abgeschlossen zu betrachten (N. 14). Man könnte nun einwenden, dass er selbst in dem letztern Falle auch nicht volle Tage gemeint hat; denn wenn er ausdrücklich 30 Tage nennt, so hat er zwar sicherlich volle Tage gemeint, da ja auch ohne Nennung dieser Zahl das Nasirat 30 Tage gewährt haben würde (Nas. I, 3), wenn er jedoch ein längeres Nasirat geloben will, so muss er doch die Dauer genauer angeben, er braucht aber dabei noch nicht volle Tage im Sinn gehabt zu haben! Diese Frage wird von Tosafot Nas. 6b (s. v. <span dir="rtl">אמר</span>) also beantwortet: Der Vers Num. 6, 13 handelt von dem Falle, dass er sein Nasirat genauer bestimmt hat, denn da der Vers sagen will, dass man ihm im Falle der Unreinheit nochmals ein Nasirat und zwar ein einfaches Nasirat (von 30 Tagen) auferlegen soll, so muss er im übrigen von einem genau umschriebenen Nasirat handeln; wenn jedoch ein Nasirat schlechthin gelobt war, so verlangt die Schrift nicht, dass er im Falle der Unreinheit nochmals ein Nasirat abhalten soll. Daher stimmte auch R. Elieser im letzten Fall der M. 3 mit den Weisen darin überein, dass das ganze Nasirat aufgehoben sei, weil es sich dort um ein ausdrücklich auf 30 Tage bestimmtes Nasirat handelt (Tos. L. Heller). Nach I. Lipschütz (in seinem Commentar <span dir="rtl">תפארת ישראל</span>) ist die Schwierigkeit also za lösen: In unserer Mischna wird der begonnene 100. Tag darum nicht für voll angerechnet, weil er sich beim Geloben nicht des Ausdrucks <span dir="rtl">עד מאה יום</span> bedient, der in der Regel ausschliessende Bedeutung hat (s. Ned. VIII, N. 9), er wollte daher volle Tage bezeichnen. Wenn er dagegen (M. 3) erklärt hat: <span dir="rtl">הריני נזיר ל׳ יום</span>, so hat er, auch ohne die Formel <span dir="rtl">ל׳ יום</span> gebraucht zu haben, nicht volle Tage gemeint, da er nur die Zahl von Tagen nannte, die er ohnedies zum mindesten Nasir hätte sein müssen, Nas. I, 3.</i> Wird er jedoch am hundertundersten Tage<sup class="footnote-marker">17</sup><i class="footnote"> Oder falls er ein Nasirat schlechthin gelobt hat, am 31. Tage.</i> unrein, so stösst er dreissig Tage um;<sup class="footnote-marker">18</sup><i class="footnote"> Dieser Fall wird mit dem ersten in M. 3 verglichen. Ebenso wie dort durch eine am 30. Tage erfolgte Unreinheit das ganze Nasirat umgestossen wird und ein neues von 30 Tagen abzuhalten ist, muss auch hier, wenn die Unreinheit am 101. Tage, also an dem Tage erfolgt ist, an dem er sich scheren muss, ein neues Nasirat von 30 Tagen abgehalten werden.</i> R. Elieser aber sagt: er stösst nur 7 Tage um.<sup class="footnote-marker">19</sup><i class="footnote"> R. Elieser folgt hier seiner in M. 3 ausgesprochenen Ansicht, dass, selbst wenn er am 30. Tage als am letzten Tage seines Nasirats unrein wird, er nur 7 Tage umstösst.</i>
+Wenn jemand ein Nasirat gelobt hat, während er auf einem Begräbnisplatz war,<sup class="footnote-marker">20</sup><i class="footnote"> Er ist also unrein und würde sein Nasirat im unreinen Zustande beginnen. Das Gleiche ist der Fall, wenn er auf andere Weise unrein wäre zur Zeit, als er sein Nasirgelübde aussprach, s. Nas. VII, 2.</i> so werden, auch wenn er dort dreissig Tage geblieben<sup class="footnote-marker">21</sup><i class="footnote"> A. L.: <span dir="rtl">הוא</span>. R. Ascher las: <span dir="rtl">שהה</span>; Mëiri: <span dir="rtl">עמד</span>.</i> war,<sup class="footnote-marker">22</sup><i class="footnote"> Sodass man glauben könnte, er müsse, da er so lange unrein war, als die mindeste Frist eines Nasirats dauert, nach Ablauf dieser 30 Tage sich am 3. und 7. Tage sprengen lassen (Num. 19, 12), die Scheropfer darbringen und dann ein neues Nasirat in reinen Zustande abhalten.</i> diese ihm nicht angerechnet, und er bringt auch nicht die Opfer wegen Unreinheit dar.<sup class="footnote-marker">23</sup><i class="footnote"> Denn das Gesetz Num. 6, 9ff. handelt nur von jemand, der in reinem Zustand sein Nasirat begonnen und es dann infolge eingetretener Unreinheit abgebrochen hat.</i> Geht er aber fort<sup class="footnote-marker">24</sup><i class="footnote"> D. h. wenn er den Begräbnisplatz verlässt, sich am 3. und 7. Tage sprengen lässt und badet, sodass er rein wird und mit diesem Tage sein Nasirat beginnt.</i> und kehrt dann<sup class="footnote-marker">25</sup><i class="footnote"> Nachdem er einen oder mehrere Tage in reinem Zustand sein Nasirat abgehalten.</i> [dorthin] zurück,<sup class="footnote-marker">26</sup><i class="footnote"> Ohne jedoch in einer solchen Weise unrein zu werden, dass (nach Nas. VII, 2) die in Reinheit abgehaltenen Nasirtage umgestossen werden, denn nur von den dort aufgezählten Fällen eingetretener Unreinheit gilt die Bestimmung, dass die früheren Tage umgestossen werden.</i> so werden sie<sup class="footnote-marker">27</sup><i class="footnote"> Die Tage, die er als Nasir in reinem Zustand verlebt hat, bevor er wieder den Begräbnisplatz betreten.</i> ihm angerechnet, und er bringt die Opfer wegen Unreinheit dar.<sup class="footnote-marker">28</sup><i class="footnote"> Falls er dann auf eine der in Nas. VII, 2 genannten Arten unrein geworden, sodass die in Reinheit verbrachten Tage umgestossen werden.</i> R. Elieser sagt: nicht, wenn es am selben Tage geschieht,<sup class="footnote-marker">29</sup><i class="footnote"> D. h. er stösst sein Nasirat nicht um, wenn er an demselben Tage unrein wird, an dem er es nach wieder erlangter Reinheit abzuhalten begonnen hat.</i> denn es heisst (Num. 6, 12): „die früheren Tage<sup class="footnote-marker">30</sup><i class="footnote"> In der Mehrzahl, also mindestens zwei.</i> fallen fort,“ also nur dann, wenn<sup class="footnote-marker">31</sup><i class="footnote"> Ms. B. liest: <span dir="rtl">שהיו לו ימים ראשונים</span> (ohne <span dir="rtl">עד</span>).</i> es „frühere Tage“ sind.<sup class="footnote-marker">32</sup><i class="footnote"> Es müssen also wenigstens 2 frühere Tage fortfallen können, und erst wenn er am dritten Tage unrein wird, stösst er sein Nasirat um. So Maim. Hil. Nes. VI, 6. In seinem Kommentar zur Mischna jedoch fasst er die Worte <span dir="rtl">והימים הראשונים</span> so auf, dass der Nasir wenigstens 2 Tage in reinem Zustande zu zählen begonnen hat; wenn er demnach bereits am zweiten Tage nach erlangter Reinheit unrein wird, so stösst er auch sein Nasirat um; so auch nach einer Erklärung in Raschi, nach Tos. und Mëiri.</i>
+Wenn<sup class="footnote-marker">33</sup><i class="footnote"> Der erste Satz dieser Mischna findet sich auch Edujot IV, 11.</i> jemand ein Nasirat für längere Zeit<sup class="footnote-marker">34</sup><i class="footnote"> Für längere Zeit als die nach Nas. I, 3 mindeste Frist von 30 Tagen. — Die Lesarten schwanken zwischen <span dir="rtl">הרבה</span> und <span dir="rtl">מרובה</span>.</i> gelobt, sein Nasirat vollendet<sup class="footnote-marker">35</sup><i class="footnote"> Im Auslande, dessen Boden nach den Rabbinen als unrein galt.</i> und dann nach dem Lande [Israels]<sup class="footnote-marker">36</sup><i class="footnote"> <span dir="rtl">ארץ</span> ϰατ’ ἐξοχήν ist in der Mischna häufig die Bezeichnung für das Land Palästina.</i> kommt, so sagt Bet-Schammai: er muss [nur noch] dreissig Tage lang Nasir sein;<sup class="footnote-marker">37</sup><i class="footnote"> Eigentlich ist ein auf unreinem Boden abgehaltenes Nasirat ungiltig, vgl. M. 5. Da jedoch das Ausland nur rabbinisch (nicht nach der Thora) unrein ist, so gilt sein Nasirgelübde als erfüllt, und nur zur Strafe muss er noch in Palästina ein einfaches Nasirat von 30 Tagen abhalten.</i> Bet-Hillel aber sagt: er muss das Nasirat [nochmals] von vorn beginnen.<sup class="footnote-marker">38</sup><i class="footnote"> Das im Auslande abgehaltene Nasirat wird ihm so wenig angerechnet, als wenn er es etwa auf einem Begräbnisplatz abgehalten hätte.</i> Einst<sup class="footnote-marker">39</sup><i class="footnote"> <span dir="rtl">מעשה</span> „Geschehnis, Factum“ dient in der Mischna oft zur Einleitung einer Begebenheit, die sich „einst“ zugetragen hat.</i> zog der Sohn der Königin Helena<sup class="footnote-marker">40</sup><i class="footnote"> Helena, die Königin des an der Grenze des römischen und pontischen Reiches gelegenen Königreiches Adiabene, war zum Judentum übergetreten und hatte um das J. 43 d. gew. Z. die Reise nach Jerusalem unternommen; s. Graetz, Gesch. der Juden<sup class="footnote-marker">4</sup>, III, 403ff.; vgl. auch Joma III, 10.</i> in den Krieg; da sagte sie: „wenn mein Sohn vom Kriege wohlbehalten heimkehrt, so will ich<sup class="footnote-marker">41</sup><i class="footnote"> Anstatt <span dir="rtl">אהא</span> liest Ms. B. <span dir="rtl">חריני</span>.</i> sieben Jahre lang Nasiräerin sein.“ Ihr Sohn kehrte auch vom Kriege wohlbehalten zurück, und sie war dann sieben Jahre lang Nasiräerin. Nach Ablauf der sieben Jahre zog sie nach dem Lande Israels]. Da entschied<sup class="footnote-marker">42</sup><i class="footnote"> Ms. B. <span dir="rtl">והורוה</span>, ebenso die Talmudausgaben.</i> Bet-Hillel, dass sie nochmals sieben Jahre lang Nasiräerin sein müsse. Am Schlusse dieser [letzten] sieben Jahre wurde sie aber unrein; so ergab sich, dass sie einundzwanzig<sup class="footnote-marker">43</sup><i class="footnote"> Ms. B und Talmudausg. lesen richtig <span dir="rtl">עשרים ואחת</span>, nicht <span dir="rtl">ואחד</span>.</i> Jahre lang Nasiräerin hatte sein müssen. Darauf sagte R. Jehuda: sie brauchte nur vierzehn Jahre lang Nasiräerin zu sein.<sup class="footnote-marker">44</sup><i class="footnote"> Da sie gar nicht unrein geworden war; aus dieser Begebenheit ist also ein Beweis gegen die Ansicht des R. Elieser (M. 3), dass man in einem solchen Falle nur 7 Tage umstösst, nicht zu erbringen. Es kann freilich aus den Worten des R. Jehuda, der nur behauptet, Helena sei nur 14 Jahre lang Nasiräerin gewesen, aber nicht ausdrücklich erklärt, sie sei überhaupt nicht unrein geworden, gefolgert werden, sie sei zwar tatsächlich unrein geworden, aber dennoch brauchte sie nur 14 Jahre lang Nasiräerin zu sein; weil sie nämlich nach der Thora mit dem im Auslande abgehaltenen Nasirat ihr Nasirgelübde eingelöst, so wollten die Weisen nicht so weit gehen, ihr ganzes Nasirat umzustossen, nachdem sie in Palästina ein zweites Nasirat von 7 Jahren abgehalten (<span dir="rtl">ת״י</span>).</i>
+Wenn<sup class="footnote-marker">45</sup><i class="footnote"> Diese Mischna findet sich auch Edujot IV, 11.</i> zwei Zeugenpaare<sup class="footnote-marker">46</sup><i class="footnote"> <span dir="rtl">כת</span>, vom aram. <span dir="rtl">כנתא</span> Genosse, eig. Genossenschaft, Gesellschaft, Abteilung, in der Mischna häufig für „ein Paar“ Zeugen gebraucht.</i> über jemand [verschieden] aussagen, das eine erklärt, er habe zwei Nasirate gelobt, das andre aber erklärt, er habe<sup class="footnote-marker">47</sup><i class="footnote"> Zur selben Zeit, auf die die Aussage des ersten Zeugenpaares sich bezieht.</i> fünf Nasirate gelobt,<sup class="footnote-marker">48</sup><i class="footnote"> Er selbst behauptet, gar kein Nasirgelübde getan zu haben, oder er erklärt, es nicht mehr genau zu wissen, oder er schweigt zu der Aussage der Zeugen. In diesem Falle gilt aber nicht der Satz „<span dir="rtl">שתיקה כהודאה דמיא</span>, das Schweigen kommt einer Zustimmung gleich“, denn der Gelobende kann sich sagen, sein Widerspruch sei überflüssig, da ja die Zeugen selbst einander widersprechen.</i> so sagt Bet-Schammai: das Zeugnis ist geteilt, und er braucht gar kein Nasirat abzuhalten;<sup class="footnote-marker">49</sup><i class="footnote"> Das Zeugnis ist ungiltig, da die Anssagen einander widersprechen.</i> Bet-Hillel aber sagt: in fünf ist doch zwei enthalten,<sup class="footnote-marker">50</sup><i class="footnote"> Darin also, dass er zwei Nasirate gelobt hat, stimmen doch beide Zeugenpaare überein. — In Sanh. 31a wird zwar bemerkt, dass im Falle, wenn in einem Darlehensprozess zwei Zeugenpaare auftreten und verschieden aussagen, Bet-Schammai und Bet-Hillel darin übereinstimmen, dass das Zeugnis gilt, welches den geringeren Umfang hat und dass sie in der oben angeführten Weise nur in dem Falle controversieren, wenn ein Zeugenpaar auftritt; nach Bet- Schammai braucht er kein Nasirat abzuhalten, weil nicht zwei Zeugen erklären, dass er zwei Nasirate gelobt habe, nach Bet-Hillel dagegen muss er wenigstens zwei Nasirate abhalten, weil aus der Addition der beiden Zeugenaussagen sich ergibt, dass er zwei Nasirate gelobt habe. Die Divergenz lässt sich indessen also erklären: Im dem Nasiratgelübde kommt es wesentlich auf dessen Wortlaut an, es muss also festzustellen sein, ob er die Zahl zwei oder fünf beim Geloben ausgesprochen hat, und da die Zeugenpaare einander widersprechen, so ist das Zeugnis überhaupt ungiltig. Bei dem Darlehen hingegen kommt es nicht auf einen Wortlaut, sondern auf ein Factum an, die Tatsache aber, dass die kleinere Summe geliehen ist, wird auch von dem Zeugenpaare bestätigt, welches aussagt, dass ein grösseres Darlehen erfolgt ist, <span dir="rtl">ת״י</span>.</i> er muss also zweimal Nasir sein.
+
+Chapter 4
+
+Wenn jemand sagt: „ich will Nasir sein,“ und ein andrer dies hört und sagt: „auch ich,“ „auch ich,“<sup class="footnote-marker">1</sup><i class="footnote"> D. h. wenn ein dritter die Übernahme des Nasirats von dem zweiten hört und erklärt: „auch ich“, u. s. w. Ms. Lowe liest <span dir="rtl">ואני ואני ואני</span>. Diese Lesart ist jedoch so zu verstehen, dass sie nicht nur drei, sondern beliebig viele Personen bezeichnen soll.</i> so sind sie alle Nasiräer.<sup class="footnote-marker">2</sup><i class="footnote"> Aber nur dann, wenn die Erklärung des einen unmittelbar auf die des vorhergehenden erfolgte (<span dir="rtl">תוך כדי דבור</span>), d. i. wenn nicht soviel Zeit inzwischen verstrichen war, dass man die drei Worte <span dir="rtl">שלום עליך רבי</span> hätte sagen können; vgl. Ket. II, N. 17.</i> Ist es (das Nasirgelübde) dem ersten aufgelöst<sup class="footnote-marker">3</sup><i class="footnote"> Durch einen Kundigen, der ihm einen Weg zur Bereuung seines Gelübdes eröffnet oder dem er von selbst seine Reue erklärt hat; vgl. auch Ned. IX, 7.</i>, so ist es allen aufgelöst<sup class="footnote-marker">4</sup><i class="footnote"> Denn die Giltigkeit jedes Nasiratgelübdes war bedingt durch die des vorhergehenden.</i>. Ist es dem letzten aufgelöst, so ist es nur dem letzten aufgelöst, alle andren aber sind noch gebunden.<sup class="footnote-marker">5</sup><i class="footnote"> Durch ihre Gelübde, denn deren Giltigkeit war nicht durch die des nachfolgenden Gelübdes bedingt.</i> Wenn jemand sagt: „ich will Nasir sein,“ und ein andrer dies hört und sagt: „mein Mund sei wie der seinige<sup class="footnote-marker">6</sup><i class="footnote"> D. h. „es sei meinem Munde der Weingenuss verboten wie dem seinigen“.</i> und mein Haar wie das seinige,“<sup class="footnote-marker">7</sup><i class="footnote"> „Für mein Haar sei das Scheren ebenso verboten wie für das seinige“.</i> so ist er ein Nasir.<sup class="footnote-marker">8</sup><i class="footnote"> Denn die in diesem wie im ersten Fall der Mischna genannten Formeln sind den Ansatzformeln des Nasirgelübdes gleichzuachten, vgl. <span dir="rtl">הריני כזה</span>, Nas. I, 1.</i> [Wenn jemand sagt:] „ich will Nasir sein,“ und seine Frau dies hört und sagt: „auch ich,“ so kann er das [Nasirgelübde] seiner Frau aufheben, während das seine bestehen bleibt.<sup class="footnote-marker">9</sup><i class="footnote"> Denn sein Gelübde war nicht bedingt durch das nachfolgende seiner Frau. Würde jedoch sein Gelübde durch einen Kundigen gelöst, so wäre dadurch auch das ihrige aufgehoben.</i> [Wenn sie aber sagt:] „ich will Nasiräerin sein“, und ihr Gatte dies hört und sagt: „auch ich,“ so kann er es nicht aufheben.<sup class="footnote-marker">10</sup><i class="footnote"> Denn durch seine Erklärung: „auch ich“ hat er das Nasirgelübde seiner Frau bestätigt und dadurch das Recht verloren, es aufzuheben. Hätte jedoch ein Fremder, nicht ihr Gatte die Giltigkeit seines Nasirgelübdes von dem der Frau abhängig gemacht und ihr Gatte dieses Gelübde aufgehoben, so würde das des Fremden dennoch gültig bleiben, weil die Einsprache des Gatten nur den Fortbestand des Gelübdes hindert, nicht aber (wie die Auflösung durch einen Gelehrten) dessen Bestand von Anfang an aufhebt und als von vornherein nichtig erklärt, s. Ned. X, N. 4.</i>
+[Wenn ein Mann zu seiner Frau sagt:] „ich will Nasir sein, und du?“ und sie „Amen“ sagt,<sup class="footnote-marker">11</sup><i class="footnote"> Wenn sie aber schweigt, so gilt das Nasirgelübde für sie nicht, denn der Mann kann ihr gegen ihren Willen kein Gelübde auferlegen.</i> so kann er das [Gelübde] seiner Frau aufheben, während das seine bestehen bleibt.<sup class="footnote-marker">12</sup><i class="footnote"> Er kann ihr Gelübde aber nur aufheben, wenn er das <span dir="rtl">ואת</span> als Frage an sie gerichtet und sie diese mit ihrem <span dir="rtl">אמן</span> zustimmend beantwortet hat; wenn er jedoch das <span dir="rtl">ואת</span> nur als bejahende Fortsetzung seiner Erklärung <span dir="rtl">נזיר הריני</span> ausgesprochen und sie Amen gesagt hat, so hat er ihr Gelübde bestätigt und kann es nicht mehr aufheben. Hat er endlich das <span dir="rtl">ואת</span> conditionell gemeint, sodass er sagen wollte, er wolle nur dann Nasir sein, wenn auch sie Nasiräerin sein wollte, so hat er die Giltigkeit seines Gelübdes von der Übernahme ihres Nasirats abhängig gemacht, und sobald ihr Gelübde gelöst ist, ist auch das seine gelöst; Nas. 22b und Jerus. z. St. Im jerus. Talmud, ed. princ. und Manuscr. Kaufmann („Ms. K“) ist die Lesart in unserer Mischna <span dir="rtl">ושלו בטל</span>, und dieser Satz wird dort auf den Fall gedeutet, dass das <span dir="rtl">ואת</span> als Bedingung gesagt war. (Kremnitzer in seinem Kommentar <span dir="rtl">אורח מישור</span> zu unserer Stelle sucht jedoch nachzuweisen, dass die Lesart des Jerus. falsch ist. Maim. Hil. Ned. XIII, 14, heisst es im auffallenden Gegensatz zu unserer Mischna: <span dir="rtl"> הריני נזיר ומה תאמרי האת נזירה כמותי ואמרה אמן הרי זה יפר ואם הפר לה שלו בטל</span>. Tos. L. Heller nimmt daher im Texte des Maim. eine Lücke an, und Sabbatai Kohen in seinem <span dir="rtl">נקודות הכסף</span> zu J.- dea 234, 54 vermutet, dass Maim. in unserer Mischna die Lesart <span dir="rtl">ושלו בטל</span> hatte).</i> [Wenn sie aber sagt:] „ich will Nasiräerin sein, und du?“ und er „Amen“ sagt, so kann er es nicht aufheben.<sup class="footnote-marker">13</sup><i class="footnote"> Denn er hat das Gelübde seiner Frau bestätigt und für sich ein solches übernommen.</i>
+Wenn eine Frau Nasiräerin zu sein gelobt hat und dann Wein trinkt oder sich an Toten verunreinigt, so erhält<sup class="footnote-marker">14</sup><i class="footnote"> Über <span dir="rtl">ספג את הארבעים</span> s. Jeb. XI, N. 33. Zum Ausdruck wäre noch zu vergleichen: <span dir="rtl">בלע קולפי</span>, Schläge verschlingen, aufnehmen, d. i. erhalten. Ber. 56a, Men. 7a und Arachin 22a; <span dir="rtl">קבל הרצועה</span>, den Riemen, d. i. Schläge empfangen, bekommen, Ex. rabba Abschn. 2 (zu Ex. 3, 2), lat. haurire supplicium, Strafe schöpfen, d. i. erleiden, bekommen.</i> sie die vierzig [Geisselhiebe].<sup class="footnote-marker">15</sup><i class="footnote"> Für die Übertretung der Verbote Num. 6, 3 und 6. Diese Strafe erhält die Frau selbst dann, wenn ihr Mann ihr Gelübde erst nach erfolgter Übertretung aufgehoben hat, denn die Aufhebung des Gelübdes durch den Gatten hat keine rückwirkende Kraft, s. N. 10.</i> Wenn ihr Gatte es (das Gelübde) ihr aufgehoben, sie aber nicht wusste, dass ihr Gatte es ihr aufgehoben hatte, und sie dann Wein trinkt oder sich an Toten verunreinigt, so erhält sie die vierzig [Geisselhiebe] nicht. R. Jehuda sagt: wenn sie auch die vierzig [Geisselhiebe] nicht erhält, so erhält sie doch die Strafe der Züchtigung.<sup class="footnote-marker">16</sup><i class="footnote"> <span dir="rtl">מרדות</span>, Züchtigung (von dem bibl.-hebr. <span dir="rtl">רדה</span>), nach Aruch, R. Nissim von <span dir="rtl">מרד</span> (Strafe wegen Widerspenstigkeit, Auflehnung gegen das Wort der Schrift oder das der Weisen), d. i. eine Strafe der Geisselung, die nach Befinden des Gerichtes und in Berücksichtigung der obwaltenden Umstände an denjenigen vollzogen wurde, die ein Thoragebot übertraten oder gegen eine rabbinische Satzung verstiessen; vgl. auch <span dir="rtl">ת״י</span> zu Makkot III, N. 3. Ed. Lowe und Ms. K. lesen <span dir="rtl">מכות מרדות</span>.</i>
+Wenn eine Frau Nasiräerin zu sein gelobt und schon ihr Vieh [zum Opfer]<sup class="footnote-marker">17</sup><i class="footnote"> Das nach Abschluss des Nasirats darzubringen ist, s. S. 242 Einl. A.</i> abgesondert hat und ihr Gatte es (das Gelübde) dann aufhebt,<sup class="footnote-marker">18</sup><i class="footnote"> Bevor das Blut eines der Opfertiere für sie gesprengt worden ist, nach M. 4.</i> so kann das Vieh, falls es ihm gehörte, wieder mit der [übrigen] Herde auf die Weide gehen;<sup class="footnote-marker">19</sup><i class="footnote"> Es ist nicht heilig und gilt als profan, denn der Mann wird ihr nur für den Fall Tiere zugeeignet haben, dass sie sie darbringen muss.</i> wenn das Vieh aber ihr gehörte,<sup class="footnote-marker">20</sup><i class="footnote"> Wenn ihr nämlich jemand Tiere geschenkt hat mit dem Vorbehalte, dass ihr Gatte kein Recht an ihnen habe, s. Ned. XI, 8 u. N. 42.</i> so muss das zum Sündopfer bestimmte [unbenutzt] sterben,<sup class="footnote-marker">21</sup><i class="footnote"> Es wird wie die dem Tode verfallenen Sündopfer (<span dir="rtl">חטאות המתות </span>, Seb. VIII, 1, Temura IV, 1) in einen engen Stall gesperrt und dem Hungertode ausgesetzt. Das Tier wird aber nicht als profan betrachtet wie etwa ein Tier, das irrtümlich zum Opfer geweiht war (Nas. V, 1), denn die Frau hat das Tier zum Opfer bestimmt, obgleich sie hätte wissen müssen, dass ihr Gatte ihr Gelübde aufheben kann.</i> das zum Ganzopfer bestimmte als Ganzopfer und das zum Friedensopfer bestimmte als Friedensopfer dargebracht werden;<sup class="footnote-marker">22</sup><i class="footnote"> Denn Ganz- und Friedensopfer dürfen nicht nur als Pflichtopfer, sondern auch als freiwillige Gaben (<span dir="rtl">נדבה</span>) dargebracht werden, was aber beim Sündopfer nicht der Fall ist.</i> sie dürfen aber nur einen Tag lang gegessen werden<sup class="footnote-marker">23</sup><i class="footnote"> Wie das Friedensopfer, das der Nasir darzubringen hat (Num. 6, 14 und Lev. 7, 15), aber nicht wie gewöhnliche Friedensopfer (Lev. 7, 16).</i> und erfordern das Brotopfer<sup class="footnote-marker">24</sup><i class="footnote"> Num. 6, 15.</i> nicht.<sup class="footnote-marker">25</sup><i class="footnote"> Da das Nasirgelübde durch den Gatten aufgehoben war, so fällt auch die Pflicht des Brotopfers fort, bei dem Friedensopfer dagegen ist die erschwerende Bestimmung beibehalten, dass es nur einen Tag lang gegessen werden darf, da es einmal als Nasiropfer geweiht worden war.</i> Hatte sie Geld, über das sie keine nähere Bestimmung getroffen,<sup class="footnote-marker">26</sup><i class="footnote"> <span dir="rtl">סתם</span> s. Ket. VI, N. 28.— Sie hatte, als der Gatte das Gelübde aufhob, nicht Tiere zu den Opfern abgesondert, sondern nur Geld zurückgelegt, ohne jedoch genauer zu bestimmen, welches sie zur Anschaffung der einzelnen Opfertiere verwenden wolle. Nach Maim. Hil. Nes. IX, 4 heisst das Geld nur dann <span dir="rtl">סתומים</span>, wenn sie beim Zurücklegen der Summe über deren Verwendung gar nichts geäussert hat; sobald sie jedoch nur erklärt hat, dass das Geld überhaupt zu ihren Pflichtopfern verwendet werden solle, gilt es als <span dir="rtl">מפורשים</span> (s. weiter).</i> so fällt es der Kasse der freiwilligen Gaben anheim;<sup class="footnote-marker">27</sup><i class="footnote"> D. i. der Kasse, die im Tempel zur Anschaffung der freiwilligen Opfer vorhanden war, die dargebracht wurden, wenn obligate Opfer nicht vorlagen, und die stets Ganzopfer sein mussten.</i> hatte sie aber das Geld näher bestimmt, so wird das [Geld] für das Sündopfer in das Salzmeer geworfen,<sup class="footnote-marker">28</sup><i class="footnote"> Um jede Benutzung unmöglich zu machen.</i> man darf es nicht benützen,<sup class="footnote-marker">29</sup><i class="footnote"> Da das Geld für Opfer bestimmt ist, haben die Rabbinen seine Verwendung zu profanen Zwecken verboten.</i> begeht aber keine Untreue daran;<sup class="footnote-marker">30</sup><i class="footnote"> Wenn man es benutzt hat, so findet dennoch das Gesetz Lev. 5, 15, keine Anwendung, denn da das Geld der Vernichtung anheimfällt, kann man es nicht mehr „<span dir="rtl">קדשי ה׳</span>, Heiligtümer Gottes“ nennen, bei denen allein Untreue stattfinden kann.</i> für das Geld zum Ganzopfer muss man ein Ganzopfer darbringen, und es findet dabei Untreue statt; für das Geld zum Friedensopfer muss man Friedensopfer darbringen,<sup class="footnote-marker">31</sup><i class="footnote"> Untreue findet jedoch am Friedensopfer als an einem Heiligtum geringeren Grades (<span dir="rtl">קדשים קלים</span>) nicht statt, s. Mëila I, 4. — Hatte aber das Geld nicht ihr, sondern dem Gatten gehört, so ist es profan, da sie nicht befugt war, sein Geld zu Opferzwecken zu weihen, ihre Weihe also nichtig war.</i> sie dürfen nur einen Tag lang gegessen werden und erfordern das Brotopfer nicht.
+Sobald das Blut eines Opfers<sup class="footnote-marker">32</sup><i class="footnote"> Von den drei Opfern, die die Frau zum Abschluss ihres Nasirats darzubringen hatte.</i> für sie gesprengt ist, kann er (der Gatte) es (ihr Gelübde) nicht mehr aufheben.<sup class="footnote-marker">33</sup><i class="footnote"> Denn nach der Sprengung des Blutes darf die Frau wieder Wein trinken, das Nasirgelübde, das auf ihr ruhte, ist daher nicht ein solches, das eine Verkümmerung ihres Lebensgenusses einschliesst, und der Gatte ist daher nicht befugt es aufzuheben, s. Ned. XI, 1.</i> R. Akiba sagt: sobald auch nur eines von all den Tieren für sie geschlachtet ist,<sup class="footnote-marker">34</sup><i class="footnote"> Auch bevor noch das Blut auf den Altar gesprengt ist.</i> kann er es nicht mehr aufheben.<sup class="footnote-marker">35</sup><i class="footnote"> Sobald nämlich das Sündopfer für sie geschlachtet ist und der Mann ihr Gelübde auflösen wollte, müsste jenes verbrannt werden, denn ein Sündopfer hätte sie dann nicht mehr nötig, ein Sündopfer aber kann nicht als freiwilliges, sondern nur als Pflichtopfer gebracht werden. Es geht aber auch nicht an, das Tier von dem Moment des Blutsprengens an zu einem Friedensopfer zu bestimmen, weil es durch Aenderung seiner ursprünglichen Bestimmung unbrauchbar würde, s. Seb. I, 1. Es würden also durch die Aufhebung des Gelübdes Heiligtümer, die eigentlich zur Opferung bestimmt waren, vernichtet werden müssen.</i> Wovon gilt dies?<sup class="footnote-marker">36</sup><i class="footnote"> Dass der Mann das Nasirgelübde seiner Frau nicht aufheben kann.</i> Von dem Scheren in Reinheit,<sup class="footnote-marker">37</sup><i class="footnote"> Wenn sie die Scheropfer bringt, nachdem sie ihr Nasirat in Reinheit beendet hat.</i> aber bei dem Scheren wegen Unreinheit<sup class="footnote-marker">38</sup><i class="footnote"> Wenn sie infolge von Unreinheit ihr Nasirat abbrechen und die Scheropfer bringen musste.</i> kann er es wohl aufheben,<sup class="footnote-marker">39</sup><i class="footnote"> Selbst nachdem sie die Opfer dargebracht hat.</i> denn er kann sagen: „ich mag nicht<sup class="footnote-marker">40</sup><i class="footnote"> S. Ket. VI, N. 10.</i> eine [in ihrem Genuss] verkümmerte Frau.“<sup class="footnote-marker">41</sup><i class="footnote"> Da sie nochmals ein Nasirat abhalten, sich also des Weingenusses enthalten muss, ist ihr Mann befugt, ihr Gelübde aufzuheben, N. 33.</i> Rabbi<sup class="footnote-marker">42</sup><i class="footnote"> Nas. 28b liest der Talmud <span dir="rtl">ר׳ מאיר</span>, ebenso Raschi, Tos. R. Ascher und Mëiri.</i> sagt: auch bei dem Scheren in Reinheit kann er es aufheben,<sup class="footnote-marker">43</sup><i class="footnote"> Bevor sie noch ihr Haar geschoren, selbst nachdem das Opferblut gesprengt war, sodass der Weingenuss ihr gestattet war.</i> denn er kann sagen: „ich mag keine abgeschorene Frau.“<sup class="footnote-marker">44</sup><i class="footnote"> Das Fehlen der Haare erscheint dem Gatten als eine Entstellung seiner Frau; er darf somit ihr Gelübde aufheben, weil es die Beziehungen zwischen den Ehegatten beeinträchtigt, <span dir="rtl">דברים שבינו לבינה</span>, s. Ned. XI, N. 3. Nun darf zwar die Frau mit entblösstem Haupte sich nicht öffentlich zeigen (vgl. Ket. VII, 6 und N. 38), indess an Orten, wo kein grosser Verkehr ist, ist es ihr erlaubt. Der ungenannte Tanna des vorhergehenden Satzes jedoch lässt diesen Grund nicht gelten, da sie ja ihr Haupt mit falschen Haaren verhüllen kann, also nicht entstellt auszusehen braucht. Rabbi wiederum ist der Meinung, dass der Gatte das falsche Haar als etwas Lästiges empfinden kann, daher darf er das Gelübde seiner Frau aufheben.</i>
+Der Mann kann seinem Sohn ein Nasirgelübde auferlegen,<sup class="footnote-marker">45</sup><i class="footnote"> Indem er erklärt: „Mein Sohn N. N. soll Nasir sein“, oder indem er zu ihm sagt: „Du sollst Nasir sein“. Der Vater hat aber diese Befugnis nur, solange der Sohn nach Vollendung des 13. Lebensjahres die Pubertätszeichen noch nicht erlangt hat (Jeb. X, 9 Ende); mit diesem Momente jedoch hört das Nasirat auf, das ihm der Vater auferlegt, Tosefta Nes. III, 17. Nach Bertinoro zu Sota III, 8 muss er auch dann noch das Nasirat zu Ende abhalten.</i> die Frau aber kann<sup class="footnote-marker">46</sup><i class="footnote"> So lautet die dem Mose auf dem Sinai überlieferte Halacha, <span dir="rtl">הלכה למשה מסיני</span>. Dieser Satz findet sich auch Sota III, 8.</i> ihrem Sohn kein Nasirgelübde auferlegen. Wie aber,<sup class="footnote-marker">47</sup><i class="footnote"> D. h. wie hat der Vater mit den Tieren zu verfahren, die er zu Opfern für seinen Sohn bestimmt hat?</i> wenn er sich geschoren<sup class="footnote-marker">48</sup><i class="footnote"> Und so durch die Tat bewiesen hat, dass er das Nasirat nicht übernimmt.</i> oder seine Verwandten ihn geschoren, wenn er widerspricht<sup class="footnote-marker">49</sup><i class="footnote"> Unmittelbar nachdem der Vater das Nasirat ihm auferlegt, solange er noch nicht als erwachsen gilt. Wenn er jedoch das Nasirat begonnen oder erklärt hat, dass er es übernimmt, so können weder er noch seine Verwandten mehr widersprechen.</i> oder seine Verwandten widersprechen? Wenn<sup class="footnote-marker">50</sup><i class="footnote"> Der Schluss dieser Mischna ist bereits oben M. 4 in den N. 21—31 erklärt.</i> er bereits Vieh abgesondert hatte, so muss das zum Sündopfer bestimmte [unbenützt] sterben, das zum Ganzopfer bestimmte als Ganzopfer und das zum Friedensopfer bestimmte als Friedensopfer dargebracht werden, sie dürfen aber nur einen Tag lang gegessen werden und erfordern das Brotopfer nicht. Hatte er über das Geld noch keine Bestimmung getroffen, so fällt es der Kasse der freiwilligen Gaben anheim; hatte er über das Geld schon nähere Bestimmung getroffen, so muss das Geld für das Sündopfer in das Salzmeer geworfen werden, man darf es nicht verwenden, aber es findet daran keine Untreue statt; für das Geld zum Ganzopfer muss man Ganzopfer darbringen, und es findet dabei Untreue statt, für das Geld zum Friedensopfer muss man ein Friedensopfer darbringen, es darf aber nur einen Tag lang gegessen werden und erfordert das Brotopfer nicht.
+Der Mann kann die Scheropfer für das Nasirat seines Vaters darbringen,<sup class="footnote-marker">51</sup><i class="footnote"> Das ist überlieferte Halacha.</i> die Frau aber kann für das Nasirat ihres Vaters nicht die Scheropfer darbringen.<sup class="footnote-marker">52</sup><i class="footnote"> Selbst wenn sie den Vater beerbt.</i> Wie [ist dies zu verstehen]? Wenn [z. B.] sein Vater Nasir war, Geld für sein Nasirat zurückgelegt hatte, ohne [über dessen Verwendung] nähere Bestimmung zu treffen<sup class="footnote-marker">53</sup><i class="footnote"> S. oben N. 26.</i> und dann gestorben ist, und jener (der Sohn) erklärt: „ich will Nasir sein unter der Bedingung, dass ich meine Scheropfer von dem Gelde meines Vaters darbringe.<sup class="footnote-marker">54</sup><i class="footnote"> In solchem Falle kann er seine Scheropfer aus dem Vermögen seines Vaters darbringen.</i> Darauf sagte R. Jose: dieses fällt der Kasse der freiwilligen Gaben anheim, denn in diesem Falle kann er für das Nasirat seines Vaters seine Scheropfer nicht darbringen; in welchem Falle vielmehr kann er für das Nasirat seines Vaters die Scheropfer dabringen? Wenn er und sein Vater zu gleicher Zeit Nasiräer waren, der Vater Geld für sein Nasirat zurückgelegt, ohne [über dessen Verwendung] nähere Bestimmung zu treffen, und dann stirbt, in diesem Falle kann er für das Nasirat seines Vaters die Scheropfer darbringen.
+
+Chapter 5
+
+Bet-Schammai sagt: ein irrtümlich geheiligtes Gut gilt als geheiligt:<sup class="footnote-marker">1</sup><i class="footnote"> Nach Bet-Schammai ist das Gesetz über irrtümliche Heiligung mit dem über irrtümliche Vertauschung (<span dir="rtl">תמורה</span>) von Opfertieren zu vergleichen; in diesem Falle aber ist auch der irrtümlich erfolgte Umtausch als Umtausch im Sinne des Gesetzes Lev. 27, 10 zu betrachten, s. Temura II, 3.</i> Bet-Hillel aber sagt: es gilt nicht als geheiligt.<sup class="footnote-marker">2</sup><i class="footnote"> Nach Bet-Hillel kann man das Gesetz von der irrtümlichen Heiligung nicht mit dem vom irrtümlichen Umtausch vergleichen; denn bei diesem handelt es sich um etwas, das bereits in correcter Weise geheiligt war und nur umgetauscht werden soll, in unseren Falle jedoch um etwas, das erst geheiligt werden soll, solches aber kann durch eine irrtümliche Heiligung nicht geheiligt werden. — Diese Controverse ist nur deshalb hier angeführt, weil in M. 3 eine ähnliche betreffs des Nasirgelübdes sich findet.</i> Wie [z. B.]? Wenn jemand sagt: „der schwarze Ochse, der zuerst aus meinem Hause kommen wird, soll geheiligt sein,“ und ein weisser herauskommt, so sagt Bet-Schammai: er ist geheiligt,<sup class="footnote-marker">3</sup><i class="footnote"> Im Talmud Nas. 31a werden zwei verschiedene Erklärungen dieses Satzes gegeben. Nach der einen ist der weisse Ochs heilig, denn dem Besitzer kam es darauf an, durchaus das erste Tier zu heiligen, das aus seinem Hause kommen würde, sein Irrtum bestand nur in der Annahme, dass dies ein schwarzes Tier sein würde; dieser Irrtum aber kann nicht verhindern, dass die Heiligung nun doch auf dem weissen Tiere ruht. Nach der anderen Erklärung ist der schwarze Ochs heilig, auch wenn er erst nach einem weissen herauskam, denn der Besitzer wollte sagen, der Ochs solle heilig sein, der als erster unter den schwarzen herauskommen würde, also selbst wenn ihm schon auch weisse vorangegangen sind.</i> Bet-Hillel aber sagt: er ist nicht geheiligt.
+[Wenn jemand sagt:] „der Golddenar, der mir zuerst in die Hand kommen wird, soll geheiligt sein,“ und ein Silberdenar<sup class="footnote-marker">4</sup><i class="footnote"> Vgl. Ket. I, N. 9.</i> [ihm in die Hand] kommt, so sagt Bet-Schammai: er ist geheiligt, Bet-Hillel aber sagt: er ist nicht geheiligt. [Wenn jemand sagt:] „das Fass Wein, das mir zuerst in die Hand kommen wird, soll geheiligt sein,“ und ein Fass Öl [ihm in die Hand] kommt, so sagt Bet-Schammai: es ist geheiligt, Bet-Hillel aber sagt: es ist nicht geheiligt.<sup class="footnote-marker">5</sup><i class="footnote"> Der Grund für die Aufstellung der drei Fälle in dieser und der vorigen Mischna ist folgender: sogar beim Ochsen, der selbst heilig wird und auf dem Altar als Opfer dargebracht werden muss (<span dir="rtl">קדוש קדושת הגוף</span>), will Bet-Hillel sagen, dass eine irrtümliche Heiligung ungiltig ist. Im Falle des Gold- und Silberdenars will Bet-Schammai lehren, dass selbst hier, wo es sich um Dinge handelt, deren Wert nur heilig und für die Unterhaltung des Tempels verwendbar ist (<span dir="rtl">קדוש קדושת דמים</span>), die irrtümliche Heiligung giltig ist. In dem Falle endlich vom Wein und Öl will die Mischna uns zeigen, dass nach Bet-Schammai selbst hier die irrtümliche Heiligung wirksam ist, obschon der Irrtum ein vollständiger war, da man das Öl nicht dort verwenden kann, wo man durchaus Wein haben muss, andererseits aber, dass nach Bet-Hillel die irrtümliche Heiligung nicht nur dann ungiltig ist, wenn man das Wertvollere geheiligt hat, wie z. B. einen schwarzen Ochsen, der kostbarer ist als ein weisser, oder einen Golddenar, der mehr Wert besitzt als der Silberdenar, sondern auch dann, wenn man ursprünglich das minder Wertvolle geheiligt hat, wie z. B. Wein, der in manchen Gegenden Palästinas nicht so kostbar war wie Öl, obschon im allgemeinen zu vermuten ist, dass man die Absicht hat, möglichst Wertvolles dem Tempel zu weihen. (<span dir="rtl">ת״י</span>).</i>
+Wenn jemand ein Nasirgelübde getan, sodann einen Kundigen befragt<sup class="footnote-marker">6</sup><i class="footnote"> Weil ihm zweifelhaft ist, ob die Form seines Gelübdes eine korrekte und verbindliche war; er hat aber inzwischen Wein getrunken.</i> und dieser es ihm als verbindlich erklärt hat, so zählt er von der Zeit an, da er das Gelübde getan.<sup class="footnote-marker">7</sup><i class="footnote"> Obgleich er Wein getrunken, was er des Zweifels wegen nicht hätte tun dürfen, darf er dennoch die Tage seines Nasirats von dem Tage an zählen, da er es gelobt hat; er wird aber nicht etwa dadurch bestraft, dass die Tage seines Nasirats bis zum Weingenuss als umgestossen gelten. Hätte er sich jedoch verunreinigt oder geschoren, so wären die Tage bis dahin umgestossen, s. Nas. VI, 5.</i> Wenn er aber einen Kundigen befragt und dieser es ihm aufgelöst,<sup class="footnote-marker">8</sup><i class="footnote"> Indem er ihm erklärt, dass das Gelübde von vornherein ungültig war.</i> so kann, falls er es bereits abgesondert hat, das Vieh [wieder] mit der [übrigen] Herde auf die Weide gehen.<sup class="footnote-marker">9</sup><i class="footnote"> Weil ihre Absonderung zu Opferzwecken irrtümlich geschehen ist, haben die Tiere nur profanen Charakter. In diesem Falle stimmt selbst Bet-Schammai zu, trotz seiner Behauptung (M. 1), dass eine irrtümliche Heiligung gültig sei, da das Gelübde von Anfang an nichtig war, die Tiere also, wie sich nachträglich ergibt, nie zu Nasiropfern geweiht sein konnten. In Nas. IV, 4 lehrte freilich die Mischna, dass, wenn die Frau ein Nasirgelübde getan und ihr Gatte es aufgehoben, nachdem sie bereits ihre Opfertiere abgesondert hatte, diese teils vernichtet, teils als Opfer dargebracht werden müssen, jedoch nur deshalb, weil die Aufhebung des Gelübdes durch den Gatten keine rückwirkende Kraft hat, die Absonderung der Tiere also zu Recht geschehen ist. Die Auflösung eines Gelübdes durch einen Kundigen aber macht es als von Anfang an nichtig, vgl. Nas. IV, N. 10. Ebenso gelten die Tiere in dem Falle als geweiht, wenn dem minderjährigen Sohne vom Vater ein Nasirat auferlegt war und die Verwandten widersprachen (Nas. IV, 6), weil hier der Vater die Weihe ausgesprochen, obschon er hatte wissen müssen, dass die Verwandten durch ihre Einsprache das Gelübde ungültig machen können; vgl. Nas. IV, N. 21.</i> Da sagte Bet-Hillel zu Bet-Schammai: gesteht ihr hier nicht<sup class="footnote-marker">10</sup><i class="footnote"> Über <span dir="rtl">אי</span> s. Ket. VI, N. 10.</i> zu, dass es, obschon es irrtümlich geheiligtes Gut ist,<sup class="footnote-marker">11</sup><i class="footnote"> Das doch nach Eurer Ansicht (M. 1) als geheiligt gelten sollte.</i> mit der Herde auf die Weide gehen darf? Darauf sagte Bet-Schammai zu ihnen: gesteht ihr nicht zu, dass, wenn jemand sich geirrt<sup class="footnote-marker">12</sup><i class="footnote"> Bei der Ausführung des Gesetzes vom Zehnt des Viehs, Lev. 27, 32; Bech. IX, 7.</i> und das neunte [Tier] „das zehnte“, das zehnte „das neunte“ und das elfte „das zehnte“ genannt hat, jedes als geheiligt gilt?<sup class="footnote-marker">13</sup><i class="footnote"> S. Bech. IX, 8. Somit ist erwiesen, dass auch eine irrtümliche Heiligung gültig ist. Auf den Einwand des Bet-Hillel geht aber Bet-Schammai nicht ein, da im Falle der Auflösung des Gelübdes durch einen Kundigen dieses als von Anfang an nichtig gilt u. s. w., s. N. 9.</i> Da erwiderte ihnen Bet-Hillel: nicht der Stab macht es heilig;<sup class="footnote-marker">14</sup><i class="footnote"> Nicht der Stab, unter dem man die Tiere einzeln hindurchgehen lässt, um dann immer das zehnte als „Zehnt“ zu bezeichnen, bewirkt die Heiligkeit des Tieres.</i> würde er denn,<sup class="footnote-marker">15</sup><i class="footnote"> Das <span dir="rtl">מה</span> ist hier elliptisch aufzufassen: was wäre denn, wenn u. s. w.? Vgl. <span dir="rtl">מה אם</span> Ker. III, 1.</i> wenn er sich geirrt und den Stab auf das achte oder zwölfte [Tier] gelegt hätte, damit etwas getan haben?<sup class="footnote-marker">16</sup><i class="footnote"> Diese Tiere wären vielmehr trotz der irrtümlichen Benennung profan geblieben.</i> Das Schriftwort vielmehr, welches das zehnte für heilig erklärt, hat auch das neunte und das elfte für heilig erklärt.<sup class="footnote-marker">17</sup><i class="footnote"> Aus dem Schriftwort <span dir="rtl">וכל מעשר בקר יהיה קדש </span> … Lev. 27, 32, wird Bech. 60b abgeleitet, dass nur dasjenige Tier durch eine irrtümliche Benennung als „Zehnt“ geheiligt ist, das dem wirklich Zehnten unmittelbar voraufgeht oder nachfolgt. Aus dieser Schriftstelle, die nur für das Gesetz vom Zehnt des Viehs bestimmt ist, darf man jedoch nicht schliessen, dass eine irrtümliche Heiligung auch in anderen Fällen gültig sei.</i>
+Wenn jemand ein Nasirgelübde getan,<sup class="footnote-marker">18</sup><i class="footnote"> In der Absicht, beim Abschluss des Nasirats die Opfer von den Tieren darzubringen, die er damals besass.</i> dann aber, als er sein Vieh holen will, findet, dass es gestohlen ist,<sup class="footnote-marker">19</sup><i class="footnote"> Wenn auch nur eines von den Tieren gestohlen ist, die er darbringen müsste; wegen des Diebstahls bereut er nun sein Nasirgelübde.</i> so ist er, falls er das Nasirgelübde getan, bevor sein Vieh gestohlen war, ein Nasir;<sup class="footnote-marker">20</sup><i class="footnote"> Weil er die Bereuung seines Gelübdes mit dem Diebstahl, also einem Ereignis begründet, das erst nach dem Aussprechen des Gelübdes eintrat (<span dir="rtl">נולד</span>) und auch dann noch unter gewöhnlichen Verhältnissen nicht häufig eintritt; durch solche Begründung kann aber ein Gelübde nicht gelöst werden, vgl. Ned. IX, 2.</i> falls er aber das Nasirgelübde getan, nachdem sein Vieh gestohlen war, ist er kein Nasir.<sup class="footnote-marker">21</sup><i class="footnote"> Weil er erklärt, dass er gar nicht das Gelübde getan haben würde, wenn er von dem Diebstahl Kenntnis gehabt hätte; auf Grund einer solchen Erklärung aber kann ein Gelübde gelöst werden.</i> Diesen Irrtum<sup class="footnote-marker">22</sup><i class="footnote"> Den Irrtum nämlich, dass man ein Gelübde auflösen dürfe, wenn der Gelobende seine Reue durch einen Hinweis auf später eingetretene und nicht zu erwartende Ereignisse begründet.</i> beging auch Nachum, der Meder, als Nasiräer aus dem Exil<sup class="footnote-marker">23</sup><i class="footnote"> Darunter ist hier nicht das Ausland im Gegensatz zu Palästina zu verstehen, denn dann würde das im Ausland abgehaltene Nasirat überhaupt nicht in Anrechnung kommen (s. Nas. III, 6) und Nachum hätte ihnen einen Weg zur Bereuung des Gelübdes nicht durch den Hinweis auf die Zerstörung des Tempels, sondern durch die Erwägung eröffnen können, dass sie doch wohl ihr Nasiratgelübde nicht getan haben würden, wenn sie gewusst hätten, dass ihr bisher abgehaltenes Nasirat umgestossen werden würde. Mit <span dir="rtl">גולה</span> ist hier vielmehr Palästina gemeint, aber der Zustand der „Zerstreuung“ bezeichnet, in dem sich die Juden infolge der Zerstörung Jerusalems befanden (<span dir="rtl">ת״י</span>).</i> kamen und das Heiligtum zerstört fanden. Nachum, der Meder,<sup class="footnote-marker">23a</sup><i class="footnote"> Ed. princ., Jerus. und Mscr. K. lesen <span dir="rtl">נחום איש המדי</span>.</i> sagte nämlich zu ihnen: „hättet ihr, wenn ihr gewusst hättet, dass das Heiligtum zerstört werden würde, das Nasirgelübde getan?“ Darauf erwiderten sie ihm: „nein.“ Da löste es ihnen Nachum, der Meder. Als aber die Sache vor die Weisen kam, sagten sie: Jeder, der ein Nasirgelübde getan, bevor das Heiligtum zerstört war, ist Nasir,<sup class="footnote-marker">24</sup><i class="footnote"> Denn die Zerstörung des Tempels war ein Ereignis, das zu einem bestimmten Zeitpunkt nicht mit Sicherheit zu erwarten war; man konnte also auch seine Reue nicht nachträglich durch den Hinweis auf dieses Ereignis begründen, und das Nasiratgelübde ist giltig.</i> [wer es] nach der Zerstörung des Heiligtums [getan], ist kein Nasir.<sup class="footnote-marker">25</sup><i class="footnote"> Weil der Gelobende mit Recht erklären kann, er würde das Nasirat nicht gelobt haben, wenn er zur Zeit gewusst hätte, dass der Tempel bereits zerstört war.</i>
+Wenn [mehrere]<sup class="footnote-marker">26</sup><i class="footnote"> Sechs, nach der Erklärung von Raschi, Tos. und R. Ascher.</i> Leute unterwegs sind, während ihnen jemand entgegenkommt, und einer von jenen erklärt: „ich will Nasir sein, wenn dies N. N. ist,“<sup class="footnote-marker">27</sup><i class="footnote"> Er erkennt den Ankömmling als N. N. und gelobt zur Bekräftigung seiner Behauptung, Nasir zu sein.</i> ein andrer erklärt: „ich will Nasir sein, wenn dies nicht N. N. ist,“<sup class="footnote-marker">28</sup><i class="footnote"> Er erkennt aus der Ferne, dass der Ankömmling nicht N. N. ist.</i> [wenn einer<sup class="footnote-marker">29</sup><i class="footnote"> Der dritte von jenen sechs.</i> erklärt:<sup class="footnote-marker">30</sup><i class="footnote"> Den beiden ersten.</i> ] „ich will Nasir sein, wenn einer von euch Nasir ist,“ „wenn<sup class="footnote-marker">31</sup><i class="footnote"> Vor jedem der folgenden Bedingungssätze ist zu ergänzen: „wenn einer erklärt, ich will Nasir sein“.</i> einer von euch nicht Nasir ist,<sup class="footnote-marker">32</sup><i class="footnote"> Würde er aber gemeint haben, „dass keiner von euch Nasir ist“, so würde selbst R. Tarphon (Schluss der Mischna) zugeben, das, er dann wohl Nasir ist, denn diese Behauptung wäre mit voller Gewissheit aufgestellt und würde ihn deshalb zum Nasirat verpflichten.</i> wenn ihr beide<sup class="footnote-marker">33</sup><i class="footnote"> Die ihr gelobt habt, Nasiräer zu sein unter der Bedingung, dass der Ankömmling N. N. resp. nicht N. N. ist.</i> Nasiräer seid, wenn ihr alle Nasiräer seid,“ so sagt Bet Schammai: sie sind alle<sup class="footnote-marker">34</sup><i class="footnote"> Auch diejenigen, deren Annahme sich nicht bestätigt.</i> Nasiräer,<sup class="footnote-marker">35</sup><i class="footnote"> Denn ein irrtümlich gelobtes Nasirat ist ebenso wie ein mit Bewusstsein übernommenes abzuhalten, nachdem einmal die Worte gesprochen sind: „ich will Nasir sein“, ähnlich wie nach Bet-Schammai (V, 1) eine irrtümlich ausgesprochene Weihe giltig ist.</i> Bet-Hillel aber sagt: nur der ist ein Nasir, dessen Worte sich nicht bestätigen.<sup class="footnote-marker">36</sup><i class="footnote"> Dieser Satz ist zunächst unverstündlich, denn der Talmud wendet mit Recht ein, dass, wenn die Worte des Gelobenden sich nicht bestätigen, er auch kein Nasir sein könne, da nach Bet-Hillel ein irrtümlich gelobtes Nasirat ungiltig ist. Der Talmud streicht deshalb das <span dir="rtl">שלא</span> und korrigiert diesen Satz in <span dir="rtl">אינו נזיר אלא מי שנתקימו דבריו</span>, nur der ist ein Nasir, dessen Worte sich bestätigen. Nach Abaje (Nas. 33 a) ist der Satz der Mischna nicht zu korrigieren, sondern also zu erklären: Wenn (im ersten Fall der Mischna) einer gesagt hat, er wolle Nasir sein, wenn der Ankömmling N. N. ist, ein zweiter aber erklärt hat, er wolle Nasir sein, wenn dies nicht N. N. ist, und hinzugefügt hat, selbst wenn es wohl N. N. sein sollte, wolle er auch Nasir sein: dann ist er ein Nasir, weil die zweite Bedingung in seinem Ausspruch sich erfüllte, „obgleich seine ersten Worte sich nicht bestätigten“. Nach Tosafot (das.) ist der doppelte Bedingungssatz in dem Gelübde des zweiten dahin zu erklären, dass der zweite Satz unmittelbar (<span dir="rtl">תוך כדי דבור</span> s. Ket. II, N. 17) auf den ersten folgte und ihn umstossen sollte, und die Mischna will uns an diesem Beispiel lehren, dass ein Satz, der unmittelbar nach einem vorhergehenden ausgesprochen wird, als Fortsetzung resp. Erklärung des ersten zu betrachten ist. — Nach Maimon. in seinem Kommentar zur Mischna, noch deutlicher in Hil. Nes. II, 8, ist unsere Mischna also zu erklären: Es sind zwei Leute unterwegs, der eine von ihnen (A) behauptet, der ihnen Entgegenkommende sei N. N. (Simon), der andere (B) hingegen, er sei nicht N. N. (sondern Ruben); zur Bestärkung seiner Behauptung erklärt nun A, er wolle Nasir sein, wenn der Ankömmling nicht N. N., sondern Ruben sei, B dagegen sagt, er wolle Nasir sein, wenn der Ankömmling N. N. (Simon) und nicht Ruben sei. In diesem Falle sagt Bet-Hillel, nur der ist Nasir, <span dir="rtl">שלא נתקימו דבריו</span>, d. h. dessen erste Annahme betreffs des Ankömmlings sich nicht bestätigt; ist also der Ankömmling Ruben, so ist A ein Nasir, ist der Ankömmling Simon, so ist B ein Nasir. (Demnach wäre das <span dir="rtl">הריני נזיר כו׳</span> im Sinne von „ich wette, dass dies N. N. ist“, zu erklären, und die Busse für den Fall, dass er verliert, sei das Nasirat, das er sich auferlegt. Damit erklärt sich auch das ungewöhnliche <span dir="rtl">ש</span> in <span dir="rtl">שזה פלוני</span> nach den Worten <span dir="rtl">הריני נזיר</span>, während sonst in der Regel <span dir="rtl">על מנת ,לכשיהיה ,אם</span> u. dergl. folgt.)</i> R. Tarfon jedoch sagt: keiner von ihnen ist ein Nasir.<sup class="footnote-marker">37</sup><i class="footnote"> Denn im Moment des Gelobens muss man über die Person, von deren Identität man sein Nasirat bedingt sein lässt, volle Gewissheit haben; hier aber wusste zunächst niemand mit Bestimmtheit, wer der Ankömmling sei, und erst nachher stellte sich die Identität heraus.</i>
+Kehrt er<sup class="footnote-marker">38</sup><i class="footnote"> Der Ankömmling der vorigen Mischna.</i> plötzlich um,<sup class="footnote-marker">39</sup><i class="footnote"> <span dir="rtl">הרתיע</span>, von einem Stamm <span dir="rtl">רתע</span> = zittern, beben, zusammenfahren. — Durch das plötzliche Umwenden des Ankömmlings konnte seine Person nicht festgestellt werden.</i> so ist niemand ein Nasir.<sup class="footnote-marker">40</sup><i class="footnote"> Denn niemand lässt sich beim Geloben eines Nasirats in einen Zweifel ein; man geht vielmehr von der Absicht aus, daß im Zweifel das Gelübde ungiltig sein soll; vgl. Nas. II, 8 und N. 41.</i> R. Simon aber sagt: er<sup class="footnote-marker">41</sup><i class="footnote"> Jede der in M. 5 genannten Personen.</i> soll erklären: „wenn es so ist, wie ich gesagt, dann will ich pflichtgemäss Nasir sein, wenn aber nicht, so will ich freiwillig Nasir sein.“<sup class="footnote-marker">42</sup><i class="footnote"> Nach R. Simon kann man bei einem Nasirgelübde auch den Zweifelfall im Sinne gehabt haben; dann aber ist in erschwerendem Sinne zu entscheiden. Um nun für den Fall, dass er kein Nasir ist, also keine Scheropfer schuldet, nicht profane Tiere als Opfer darzubringen, muss er den Vorbehalt machen, dass event, sein Nasirat nur ein freiwilliges sein soll; vgl. Nas. II, N. 42.</i>
+Wenn jeder [von ihnen]<sup class="footnote-marker">41</sup><i class="footnote"> Jede der in M. 5 genannten Personen.</i> einen Koj<sup class="footnote-marker">43</sup><i class="footnote"> Koj (so die gewöhnliche Aussprache, nach Manchen <span dir="rtl">כָּוִי</span>) ein Tier, von dem es zweifelhaft ist, ob es zur Gattung Vieh (<span dir="rtl">בהמה</span>) oder Wild (<span dir="rtl">חיה</span>) gehört; nach Chul. 79b ff. ist es entweder eine Gemse oder ein Büffel oder der Bastard von Bock und Hirschkuh. In manchen Dingen wird Koj gesetzlich wie Wild, in manchen wie Vieh behandelt, in manchen wie beides, in anderen wie keines von beiden, s. Bik. II, 8—11.</i> gesehen und der eine dann erklärt: „ich will Nasir sein, wenn das ein Wild ist“, [der andere erklärt:] „ich will Nasir sein, wenn dies nicht ein Wild ist“, [der dritte:] „ich will Nasir sein, wenn dies ein Vieh ist“, [der vierte:] „ich will Nasir sein, wenn dies nicht ein Vieh ist,“ [der fünfte:] „ich will Nasir sein, wenn dies ein Wild und ein Vieh [zugleich] ist“, [der sechste:] „ich will Nasir sein, wenn dies weder ein Wild noch ein Vieh ist,“ [wenn dann einer<sup class="footnote-marker">44</sup><i class="footnote"> Von drei Leuten, die jenen sechs Personen begegnen.</i> zu ihnen sagt:] „ich will Nasir sein, wenn einer von euch Nasir ist,“ [oder] „wenn keiner von euch Nasir ist,“ [oder] „wenn ihr alle Nasiräer seid,“<sup class="footnote-marker">45</sup><i class="footnote"> Wobei es zweifelhaft ist, ob er meint, alle seien bestimmt Nasiräer, sodass er selbst, da dies doch nicht zutrifft, kein Nasiräer wäre, oder ob er meint, alle seien des Zweifels wegen Nasiräer.</i> so sind sie alle Nasiräer.<sup class="footnote-marker">46</sup><i class="footnote"> Und zwar sowohl nach Bet-Schammai als nach Bet-Hillel in M. 5, denn hier liegt bei Keinem ein irrtümliches Nasiratgelübde vor, da Koi tatsächlich in mancher Hinsicht wie Vieh resp. wie Wild resp. wie beides resp. wie keines von beiden behandelt wird.</i>
+
+Chapter 6
+
+Drei Dinge sind dem Nasir verboten: die Verunreinigung,<sup class="footnote-marker">1</sup><i class="footnote"> An Leichen; Num. 6, 6. 7.</i> das Scheren [der Haare]<sup class="footnote-marker">2</sup><i class="footnote"> Num. 6, 5.</i> und [der Genuss dessen,] was vom Weinstock kommt;<sup class="footnote-marker">3</sup><i class="footnote"> Num. 6, 3. 4.</i> alles, was vom Weinstock kommt,<sup class="footnote-marker">4</sup><i class="footnote"> Frische oder trockene Trauben, Kerne und Hülsen.</i> wird zusammengerechnet,<sup class="footnote-marker">5</sup><i class="footnote"> Sodass er das Verbot übertritt, sobald er von den genannten Produkten des Weinstocks im Ganzen das Quantum einer Olive isst.</i> und er ist erst dann schuldig, wenn er von den Trauben<sup class="footnote-marker">6</sup><i class="footnote"> Oder von den Kernen und Hülsen, aber nicht von den Blättern und Zweigen.</i> das Quantum einer Olive gegessen hat. Die erste Mischna [lehrt]<sup class="footnote-marker">7</sup><i class="footnote"> In den Talmudausgaben ist die Lesart: <span dir="rtl">משנה ראשונה אומרת</span>.</i>: wenn er ein Viertel [Log]<sup class="footnote-marker">8</sup><i class="footnote"> Log = 6 Eigrössen oder ein Hohlmass mit einem Inhalt von 4 × 4 × 2, 7 Daumenbreiten im Kubik; das in der Mischna als Flüssigkeitsmass oft erwähnte <span dir="rtl">רביעית</span> oder Viertel-Log ist also = 2 × 2 × 2, 7 Daumenbreiten im Kubik. Nach J. Hildesheimer, Bericht d. öffentl. Rabbinatsschule zu Eisenstadt (1868), S. 6 ist die Daumenbreite = ¾ Wiener Zoll, also ca. 2, 25—2, 5 cm; nach Zuckermann, das jüd. Masssystem, S. 12 = 0,86 225 pariser Zoll oder = 0,892 433 rheinländ. Zoll.</i> Wein getrunken hat.<sup class="footnote-marker">9</sup><i class="footnote"> Beim Wein als einem Getränk ist das Flüssigkeitsmass des Viertel-Log bestimmend (s. Kerit. 13b), dagegen bei den Hülsen und Kernen als essbaren Dingen das Mass, das auch sonst bei festen Gegenständen entscheidend ist, nämlich die Olivengrösse.</i> R. Akiba sagt: selbst wenn er sein Brot in Wein einweicht<sup class="footnote-marker">10</sup><i class="footnote"> <span dir="rtl">שרה</span>, vielleicht auch Hiob 37, 3, aram. <span dir="rtl">שרא</span>, lösen, auflösen, einweichen, wovon <span dir="rtl">משרת</span>, Num. 6, 3.</i> und es dann so viel ist, dass es zusammen eine Olivengrösse ergibt, ist er schuldig.<sup class="footnote-marker">11</sup><i class="footnote"> Sobald er von dem Wein nebst dem darin eingeweichten Brot das Quantum einer Olive gegessen hat. R. Akiba nämlich controversiert mit der „ersten Mischna“ in zwei Punkten; erstens leitet er das Verbot des Genusses von Wein in jeder Form, auch in flüssigem Zustand, aus den Worten <span dir="rtl">וענבים לחים ויבשים לא יאבל</span>, Num. 6, 3 ab, und wie für das „Essen“ der Trauben das Quantum einer Olive das entscheidende Mass ist, so auch für das Trinken des Inhalts der Trauben, also für den Genuss des Weins. Zweitens folgert er aus dem Ausdruck <span dir="rtl">משרת</span> (ibid.) die Regel: <span dir="rtl">היתר מצטרף לאיסור </span>, d. h. ein erlaubter Stoff ergänzt den mit ihm gleichzeitig genossenen verbotenen zu dem für die Straffälligkeit erforderlichen Quantum. Die Weisen der „ersten Mischna“ hingegen erschliessen aus dem Worte <span dir="rtl">משרת</span> die Regel: <span dir="rtl">טעם כעיקר</span>, d. h. der Geschmack, den ein erlaubter Stoff von einem in ihn eingedrungenen verbotenen Stoffe erhalten hat, ist diesem gleich zu achten; wenn man z. B. Weintrauben in Wasser so lange eingeweicht hat, bis dieses Weingeschmack angenommen hat, so ist das Wasser dem Nasir ebenso verboten wie Wein; s. Nas. 37a.</i>
+Er ist schuldig wegen des Weines allein, wegen der Trauben allein, wegen der Kerne allein und wegen der Hülsen allein.<sup class="footnote-marker">12</sup><i class="footnote"> Nicht erst durch den gleichzeitigen Genuss aller hier genannten Stoffe, sondern auch durch den Genuss eines einzigen von diesen, z. B. der Hülsen, macht er sich schuldig, sobald das Quantum des Weines ein Viertellog und das der andern Stoffe eine Olivengrösse ist.</i> R. Elasar, Sohn des Asarja, aber sagt: er ist nur dann schuldig, wenn er zwei Kerne nebst deren Hülse gegessen hat.<sup class="footnote-marker">13</sup><i class="footnote"> Denn der Plural <span dir="rtl">מחרצנים</span>, Num. 6, 4 neben dem Singular <span dir="rtl">זג</span> weist darauf hin, dass es mindestens zwei Kerne sein müssen. Hat er aber Kerne ohne Hülsen gegessen, so ist er, selbst wenn es mehr Kerne als eine Olivengrösse waren, frei. Andererseits ist er schuldig, sobald er zwei Kerne nebst deren Hülse gegessen hat, auch wenn das Quantum geringer war als das einer Olive. In jenem Punkte erleichtert R. El. b. As. im Vergleich mit dem ersten. ungenannten Tanna (<span dir="rtl">תיק</span>) dieser Mischna, in diesem Punkte erschwert er.</i> Was<sup class="footnote-marker">14</sup><i class="footnote"> Vgl. Ket. III, N. 1.</i> ist [unter] <span dir="rtl">חרצנים</span> und was [unter] <span dir="rtl">זגים</span> [zu verstehen]? Unter <span dir="rtl">חרצנים</span> ist das Aeussere,<sup class="footnote-marker">15</sup><i class="footnote"> Die Schalen, Hülsen; hier wird <span dir="rtl">חרצן</span> = <span dir="rtl">חיצון</span> (mit hinzugefügtem <span dir="rtl">ר</span>) gedeutet.</i> unter <span dir="rtl">זגים</span><sup class="footnote-marker">16</sup><i class="footnote"> Ed. Lowe und ed. princ. lesen <span dir="rtl">זוגין</span>.</i> das Innere<sup class="footnote-marker">17</sup><i class="footnote"> Die Kerne.</i> zu verstehen; dies sind die Worte des R. Jehuda. R. Jose aber sagt: damit<sup class="footnote-marker">18</sup><i class="footnote"> Ed. Lowe: <span dir="rtl">כדי שלא</span>.</i> du dich nicht irrst, [merke dir folgendes:] es ist wie bei der Schelle des Viehes, das Äussere heisst [hierbei] <span dir="rtl">זוג</span>,<sup class="footnote-marker">19</sup><i class="footnote"> <span dir="rtl">זוג</span> wie <span dir="rtl">זג</span> = Mantel, Kutte, Erub. 100b; Gen. rab. cap. 92 (zu Gen. 44, 3). Zumeist jedoch wird <span dir="rtl">זג</span> von <span dir="rtl">זגג</span> = <span dir="rtl">זכך</span> hell, klar, rein sein abgeleitet, also die helle, durchsichtige Haut der Beere. — Es scheint demnach die Bedeutung der Wörter <span dir="rtl">חרצן</span> und <span dir="rtl">זג</span> schon zur Zeit der Mischna nicht mehr genau bekannt gewesen zu sein. Der Talmud Nas. 39a erwähnt die Wiedergabe im Targum Onkelos durch <span dir="rtl">מפורצנין ועד עיצורין</span> = von Kernen bis zu den Hülsen, also nach der Erklärung des R. Jose. Auch im Talmud bedeutet <span dir="rtl">חרצן</span> den Kern, vgl. Kid. 39a, <span dir="rtl">עד שיזרע חטה ושעורה וחרצן במפולת יד</span>. Der jerus. Targum dagegen hat: <span dir="rtl">מגופנין מקלופין ועד זגין גוואין דענבא</span> = von den Schalen bis zu den Kernen, also wie R. Jehuda.</i> das Innere <span dir="rtl">עינבל</span> [= Klöppel].<sup class="footnote-marker">20</sup><i class="footnote"> <span dir="rtl">ענבול</span>, auch Kel. XIV, 4, Para XII, 8 = ἔμβολον, etwas Eingeschobenes, Eingefügtes, Keilförmiges, hier = Klöppel. Jellinek, <span dir="rtl">שפת חכמים</span> verweist auf das arab. <span dir="rtl">حنبلح</span></i>
+Ein Nasirat ohne Zeitbestimmung dauert 30 Tage.<sup class="footnote-marker">21</sup><i class="footnote"> Dieser Satz, der bereits Nas. I, 3 gestanden, wird nur zum bessern Verständnis des hier folgenden Satzes wiederholt, wo von einem „Umstossen von 30 Tagen“ die Rede ist.</i> Hat er sich selbst geschoren oder haben Räuber ihn [gewaltsam] geschoren, so stösst er 30 Tage um.<sup class="footnote-marker">22</sup><i class="footnote"> D. h. er muss mindestens noch ein Nasirat von 30 Tagen abhalten, bevor er sich scheren darf; vgl. die zweite Erklärung in Nas. I, N. 27. Wenn er also ein längeres Nasirat, z. B. von 100 Tagen gelobt hatte, so muss er, falls er am 90. Tage geschoren wurde, noch 30 Tage lang Nasir sein und während dieser Zeit alle Vorschriften eines Nasir beobachten; falls er aber z. B. am 60. Tage geschoren wurde, so braucht er sein Nasirat nicht zu verlängern, da von diesem Tage bis zum Ablauf seines Nasirats ohnedies noch mehr als 30 Tage sind. So ist nach Tos. Nas. 39a s. v. <span dir="rtl">סתם</span> die Mischna zu erklären. Nach Maim. Hil. Nes. VI, 1.2 dagegen stösst er selbst bei einem längeren Nasirat 30 Tage um und beginnt die restierenden Tage seines Nasirats erst nach diesen 30 Tagen zu zählen.</i> Wenn ein Nasir sich mit der Schere oder dem Schermesser geschoren oder irgend etwas [von seinen Haaren] ausgerissen,<sup class="footnote-marker">23</sup><i class="footnote"> <span dir="rtl">ספסף</span>, Pilpel von <span dir="rtl">סוף</span>, mit dem Ende einer Sache etwas tun, hier das Ende eines Haares bis nahe an der Wurzel abreissen (Raschi z. St.); nach Tos. bedeutet es ein Haar völlig, d. i. mit der Wurzel ausreissen. — Manche lesen <span dir="rtl">שפשף</span>. —</i> so ist er schuldig.<sup class="footnote-marker">24</sup><i class="footnote"> Denn durch den Ausdruck <span dir="rtl"> תער לא יבא על ראשו</span>, Num. 6, 5 anstatt des einfachen <span dir="rtl">בתער לא יגלח</span> wollte die Thora andeuten, dass jede Entfernung des Haares, selbst ohne Schermesser, dem Nasir verboten sei. Um jedoch sein Nasirat umzustossen, muss er erst den grössten Teil seiner Haare völlig wie mit einem Schermesser entfernt haben.</i> Der Nasir darf sich reiben<sup class="footnote-marker">25</sup><i class="footnote"> <span dir="rtl">חפף</span> (wovon <span dir="rtl">חף</span> Hiob 33, 9, geläutert) reiben, abreiben, und zwar mit der Hand; nach Tos. 42a s. v. <span dir="rtl">נזיר</span> mit Natron oder ähnlichen Stoffen.</i> und kratzen,<sup class="footnote-marker">26</sup><i class="footnote"> <span dir="rtl">פספס</span> (vielleicht von dem griech. ψῆφος, Steinchen) in Stücke zerreiben mit den Nägeln oder mit einem Instrument, trennen, auseinanderreissen was zusammenklebt, vgl. Sab. XXIV, 2; Tos. Pes. V, 10. Der Nasir darf jedoch dabei nicht die Absicht haben, das Haar zu entfernen (<span dir="rtl">דבר שאין מתכוין</span>), anderenfalls wäre es ihm verboten.</i> aber nicht kämmen.<sup class="footnote-marker">27</sup><i class="footnote"> <span dir="rtl">סרק</span> oder auch <span dir="rtl">שרק</span> (Manuscr. B. liest auch hier <span dir="rtl">שורק</span>) kämmen, auch von Wolle, vgl. Jes. 19, 9; Kel. XXVI, 5. Das Kämmen ist ihm auch dann verboten, wenn er nicht die Absicht hat, sich einzelne Haare auszureissen, denn der Ausfall des Haares ist beim Kämmen unausbleiblich, und diese Wirkung ist ihm überdies willkommen, weil sein schweres Haar ihm erleichtert wird. Eine Handlung aber, die eine, wenn auch nicht beabsichtigte, aber doch unausbleibliche und verbotene Wirkung zur Folge hat, ist verboten, sobald diese Wirkung dem Handelnden willkommen ist. Der Talmud pflegt als Beispiel einer solchen Handlung mit unumgänglicher Wirkung <span dir="rtl">פסיק רישיה ולא ימות</span> zu nennen, d. h. jemand den Kopf abschlagen, ohne dass er sterben soll!</i> R. Ismael sagt: er darf sich nicht mit Erde<sup class="footnote-marker">28</sup><i class="footnote"> Mit einer scharfen oder ätzenden Erdenart, mit Salz oder Lauge.</i> reiben, weil dies das Ausfallen des Haares bewirkt.<sup class="footnote-marker">29</sup><i class="footnote"> <span dir="rtl">נשר</span> (aram. <span dir="rtl">נתר</span>, wovon <span dir="rtl">התיר</span>) sich lösen, abfallen, vgl. Pes. IV, 8; Suk. I, 3. Ed. Lowe liest <span dir="rtl">שמנשרת</span>.</i>
+Ein<sup class="footnote-marker">30</sup><i class="footnote"> Diese Mischna findet sich auch Mak. III, 7 und 8.</i> Nasir, der den ganzen Tag hindurch Wein trinkt,<sup class="footnote-marker">31</sup><i class="footnote"> Der aber nur ein einziges Mal vor der Übertretung des Verbotes Num. 6, 3 gewarnt worden ist.</i> ist nur ein Mal schuldig.<sup class="footnote-marker">32</sup><i class="footnote"> Die Strafe der Geisselung, <span dir="rtl">מלקות</span>; eine Sünde jedoch begeht er mit jedem einzelnen verbotenen Quantum Wein, das er trinkt.</i> Wenn man ihm aber [jedesmal]<sup class="footnote-marker">33</sup><i class="footnote"> Bevor er trank.</i> zugerufen: „trinke nicht, trinke nicht,“ und er trinkt,<sup class="footnote-marker">34</sup><i class="footnote"> Nach jeder Warnung.</i> so ist er für jedesmal schuldig. Schert<sup class="footnote-marker">35</sup><i class="footnote"> Dieser und der folgende Fall der Mischna sind sinngemäss analog dem ersten zu erklären; sie behandeln die beiden Verbote Num. 6, 5 u. 6.</i> er sich den ganzen Tag, so ist er nur ein Mal schuldig; wenn man ihm aber [jedesmal] zugerufen: „schere dich nicht, schere dich nicht,“ so ist er für jedesmal schuldig. Verunreinigt er sich an Toten den ganzen Tag, so ist er nur ein Mal schuldig; wenn man ihm aber [jedesmal] zugerufen: „verunr einige dich nicht, verunreinige dich nicht,“ so ist er für jedesmal schuldig.<sup class="footnote-marker">36</sup><i class="footnote"> Manuscr. B. hat hier noch den in Mak. III, 8 angeführten Satz <span dir="rtl">היה לבוש בכלאים כל היום וכו׳</span>, der jedoch für jeden, nicht nur für den Nasir gilt.</i>
+Drei Dinge sind dem Nasir verboten: die Verunreinigung, das Scheren [der Haare] und [der Genuss dessen,] was vom Weinstock kommt.<sup class="footnote-marker">37</sup><i class="footnote"> Dieser bereits in Nas. VI, 1 enthaltene Satz wird hier nur zum besseren Verständnis der nachfolgenden Unterscheidungen wiederholt.</i> Die Verunreinigung und das Scheren sind insofern strenger als [der Genuss dessen,] was vom Weinstock kommt, als die Verunreinigung und das Scheren [die früheren Tage] umstossen,<sup class="footnote-marker">38</sup><i class="footnote"> Die Verunreinigung, weil es bei dem Unreinen Num. 6, 12 heisst: „Die ersten Tage fallen fort, denn sein Nasirtum hat seine Reinheit verloren“, und das Scheren, weil er mindestens 30 Tage sein Haar wachsen lassen muss, s. M. 3.</i> aber [der Genuss dessen,] was vom Weinstock kommt, [sie] nicht umstösst.<sup class="footnote-marker">39</sup><i class="footnote"> Der Weingenuss unterbricht das Nasirat überhaupt nicht, weil die Thora keine diesbezügliche Bestimmung enthält.</i> [Der Genuss dessen,] was vom Weinstock kommt, ist insofern strenger als Verunreinigung und Scheren, als [der Genuss dessen,] was vom Weinstock kommt, niemals ausnahmsweise erlaubt ist,<sup class="footnote-marker">40</sup><i class="footnote"> Selbst dann nicht, wenn er z. B. geschworen, er werde an einem bestimmten Tage Wein trinken und dann ein Nasirgelübde getan hat. Der Wein bleibt ihm dann trotz seines Schwures verboten, Nas. 4a. Ebenso bleibt ihm der Wein beim Kiddusch und der Habdala verboten, da hier der Genuss des Weines überhaupt nicht durch Thora-Wort vorgeschrieben ist.</i> Verunreinigung aber und Scheren wohl ausnahmsweise erlaubt sind, nämlich bei dem Scheren, welches Pflicht ist,<sup class="footnote-marker">41</sup><i class="footnote"> Wenn z. B. der Nasir aussätzig war, so muss er, wenn er von seinem Aussatz geheilt ist, sein Haar scheren, obschon er noch Nasir ist, denn das Gebot des Scherens für den Aussätzigen, Levit. 14, 9 verdrängt das Verbot des Scherens für den Nasir, Num. 6, 5 nach dem Grundsatz <span dir="rtl">עשה דוחה לא תעשה</span>, s. Ket III, N. 41.</i> und dem Toten, dessen Bestattung Pflicht [eines Jeden] ist.<sup class="footnote-marker">42</sup><i class="footnote"> Mit <span dir="rtl">מת מצוה</span> wird eine verlassene, unversorgt liegende Leiche bezeichnet, die an einem Orte gefunden wird, von dem aus man niemand anders zu deren Bestattung herbeirufen kann. An einer solchen darf und muss selbst der Priester sich verunreinigen, um sie beizusetzen, denn es heisst Lev. 21, 1 <span dir="rtl">לנפש לא יטמא בעמיו</span>, was nach Sifra z. St. so zu deuten ist, dass der Priester nur dann an einer Leiche sich nicht verunreinigen darf, wenn sie sich „unter ihren Volksgenossen“ befindet, d. h. unter solchen, die sich ihrer annehmen, wo aber diese fehlen, tritt für den Priester die Befugnis und auch die Pflicht ein, sie zu bestatten. Das Gleiche gilt selbst für den Hohenpriester; denn aus dem Zusatz <span dir="rtl"> לאביו ולאמו לא יטמא</span>, Lev. 21, 11, der nach dem im ersten Halbvers enthaltenen, allgemeinen Verbot der Verunreinigung eigentlich überflüssig ist, soll gefolgert werden, dass der Hohepriester an Eltern zwar nicht, aber an einer unversorgt liegenden Leiche sich wohl verunreinigen darf und muss. Das Gleiche gilt für den Nasir, s. Nas. VII, N. 4.</i> Verunreinigung endlich ist insofern strenger als Scheren, als Verunreinigung alles umstösst<sup class="footnote-marker">43</sup><i class="footnote"> Denn nach Num. 6, 12 <span dir="rtl">והימים הראשנים יפלו</span>, fallen alle früheren Tage fort.</i> und man deshalb ein Opfer schuldig ist,<sup class="footnote-marker">44</sup><i class="footnote"> S. die folgende Mischna.</i> Scheren aber nur dreissig Tage umstösst<sup class="footnote-marker">45</sup><i class="footnote"> S. oben M. 3.</i> und man deswegen kein Opfer schuldig ist.
+Wie hat das Scheren<sup class="footnote-marker">46</sup><i class="footnote"> Und die damit verbundenen Handlungen, wie das Reinigen seines Körpers und das Darbringen seiner Opfer.</i> wegen Verunreinigung zu geschehen? Er lässt sich am dritten und am siebenten [Tage] sprengen,<sup class="footnote-marker">47</sup><i class="footnote"> Num. 19, 11 u. 12.</i> schert sich am siebenten<sup class="footnote-marker">48</sup><i class="footnote"> Num 6, 9.</i> und bringt seine Opfer am achten;<sup class="footnote-marker">49</sup><i class="footnote"> Num 6, 10—12.</i> schert er sich erst am achten,<sup class="footnote-marker">50</sup><i class="footnote"> Nachdem er sich am siebenten Tage gebadet hat.</i> so bringt er seine Opfer am selben Tage; dies sind die Worte des R. Akiba. Da sagte R. Tarfon zu ihm: warum soll zwischen diesem und dem Aussätzigen<sup class="footnote-marker">51</sup><i class="footnote"> Der, wie du gelehrt hast (Sifra zu Lev. 14, 9), erst am 9. Tage seine Opfer bringt, wenn er sich statt am 7. erst am 8. Tage geschoren hat.</i> ein Unterschied sein? Darauf erwiderte ihm jener: bei diesem<sup class="footnote-marker">52</sup><i class="footnote"> Dem unrein gewordenen Nasir.</i> hängt die Reinigung von seinen Tagen ab,<sup class="footnote-marker">53</sup><i class="footnote"> Aus den Worten <span dir="rtl">וגלח ראשו ביום טהרתו</span>, Num. 6, 9 folgt, dass er nach seiner Sprengung am 3. und am 7. Tage und nachdem er an diesem 7. Tage gebadet, als „rein“ gilt, auch wenn er sich noch nicht geschoren hat; sobald er sich dann am folgenden Tage geschoren, darf er seine Opfer sofort darbringen.</i> beim Aussätzigen aber hängt die Reinigung von seinem Scheren ab,<sup class="footnote-marker">54</sup><i class="footnote"> Nach Lev. 14, 9 darf der Aussätzige erst dann das Reinigungsbad nehmen, wenn er sich zuvor geschoren hat; wenn er sich aber am 7. Tage gebadet und erst am 8. Tage geschoren hat, wird ihm dieses Bad nicht angerechnet, und er muss am 8. Tage nach dem Scheren abermals baden und gilt dann erst als rein.</i> und er darf das Opfer erst dann bringen, wenn ihm die Sonne untergegangen ist.<sup class="footnote-marker">55</sup><i class="footnote"> Der Aussätzige muss, wie jeder, der ein Reinigungsbad genommen (<span dir="rtl">טבול יום</span>), den Untergang der Sonne an dem betreffenden Tage abwarten, um völlig rein zu werden und Opfer bringen zu dürfen. Daher darf er in dem von R. Tarphon genannten Falle (N. 51) erst am 9. Tage seine Opfer bringen. — So ist dieser letzte Satz der Mischna nach Tos. zu erklären. Nach Raschi, Maim., Mëiri u. A. ist aber dieser Satz auf den Nasir zu beziehen und will folgendes lehren: der Nasir muss stets den Sonnenuntergang des Tages abwarten, an dem er gebadet hat, um am darauf folgenden Tage seine Opfer bringen zu dürfen; hat er also am 7. Tage gebadet, so darf er erst am 8. Tage seine Opfer bringen; hat er erst am 8. Tage gebadet, so darf er sie erst am 9. bringen. Der Aussätzige jedoch darf, wenn er sich am 8. Tage geschoren und gebadet hat, sofort, ohne erst den Sonnenuntergang dieses Tages abzuwarten, seine Opfer bringen, da er bereits nach dem ersten Scheren und Baden, wenn er von dem Priester als rein befunden wird, von der Thora als „rein“ bezeichnet wird, Lev. 14, 8. — Zu der persönlichen Construction von <span dir="rtl">העריב שמש</span>, die Sonne untergehen lassen, daher in Partic. <span dir="rtl">מעורב שמש</span>, vgl. <span dir="rtl">החשיך</span> Sab. XXIV, 1. Manuscr. B. liest <span dir="rtl">מוערב שמש</span>.</i>
+Wie hat das Scheren<sup class="footnote-marker">56</sup><i class="footnote"> Und die damit verbundenen Opferhandlungen.</i> in Reinheit<sup class="footnote-marker">57</sup><i class="footnote"> D. i. das Scheren eines Nasir, der, ohne unrein geworden zu sein, sein Nasirat beendet.</i> zu geschehen? Er bringt drei Tiere, ein Sündopfer, ein Ganzopfer und ein Friedensopfer,<sup class="footnote-marker">58</sup><i class="footnote"> Num. 6, 14.</i> schlachtet das Friedensopfer und lässt sich danach scheren;<sup class="footnote-marker">59</sup><i class="footnote"> Denn die Worte <span dir="rtl">וגלח הנזיר פתח אהל מועד</span> Num. 6, 18 sind nach Nas. 45a dahin zu deuten, dass der Nasir sich scheren muss „bei geöffnetem Stiftszeit“, d. h. wenn die Türen des Heiligtums geöffnet sind, vgl. Tamid III, 7. Dieser Ausdruck <span dir="rtl">פתח אה״מ</span> findet sich aber gerade bei dem Friedensopfer, Lev. 3, 2. Der erstgenannte Vers will daher sagen, dass der Nasir sein Haar scheren muss, nachdem er das Opfer gebracht, bei welchem <span dir="rtl">פתח אה״מ</span>, das Offensein des Stiftszeltes Bedingung ist. Die Worte <span dir="rtl">פתח אה״מ</span> beim Nasir sind aber nicht räumlich zu verstehen, denn es wäre eine Herabsetzung des Heiligtums, wenn der Nasir am Eingange des Stiftszeltes die Haare scheren wollte. In Mid. II, 5 wird der Raum bezeichnet, wo der Nasir im Heiligtum sich schor.</i> das sind die Worte des R. Jehuda. R. Elieser<sup class="footnote-marker">60</sup><i class="footnote"> Der jerus. Talmud liest <span dir="rtl">ר׳ אלעזר</span>.</i> aber sagt: er lässt sich durchaus nach dem Sündopfer scheren, denn das Sündopfer hat überall den Vorzug.<sup class="footnote-marker">61</sup><i class="footnote"> Aus den Worten <span dir="rtl">והקריב את אשר לחטאת ראשונה</span>, Lev. 5, 8 wird Seb. 90a abgeleitet, dass das Sündopfer vor jedem Ganzopfer dargebracht werden muss, das mit ihm zusammen geopfert wird. Die Handlung des Scherens muss nun mit dem Opfer verbunden werden, das vor den andern den Vorzug hat.</i> Wenn er sich jedoch nach einem<sup class="footnote-marker">62</sup><i class="footnote"> Mscr. B. und Talmudausg. haben korrekt <span dir="rtl">אחת</span>.</i> der drei [Opfer] scheren liess, so hat er [auch] seiner Pflicht genügt.<sup class="footnote-marker">63</sup><i class="footnote"> Sowohl nach R. Jehuda als nach R. Elieser; s. auch den Schluss der M. 10.</i>
+Rabban Simon, Sohn Gamliels, sagt: wenn jemand drei Tiere bringt, ohne Genaueres zu bestimmen,<sup class="footnote-marker">64</sup><i class="footnote"> Ohne zu erklären, welches Tier Sündopfer, welches Ganzopfer u. s. w. sein soll, während sonst jedes Opfer von dem Eigentümer seine Bestimmung erhalten muss.</i> so muss das zum Sündopfer geeignete als Sündopfer, das zum Ganzopfer geeignete als Ganzopfer, das zum Friedensopfer geeignete als Friedensopfer dargebracht werden.<sup class="footnote-marker">65</sup><i class="footnote"> Sobald er die 3 Tiere ausdrücklich als Nasiratopfer gebracht hat, bedarf es nicht mehr seiner besonderen Bezeichnung, da ihre Bestimmung durch die Thora vorgeschrieben ist.</i> Sodann<sup class="footnote-marker">66</sup><i class="footnote"> Nachdem die 3 Tiere geschlachtet sind.</i> nimmt er das Haar seines geweihten Hauptes und legt es unter den Kessel.<sup class="footnote-marker">67</sup><i class="footnote"> In welchem das Friedensopfer gekocht wird.</i> Schert er sich in der Stadt,<sup class="footnote-marker">68</sup><i class="footnote"> <span dir="rtl">מדינה</span> bezeichnet hier die „Stadt“ im Gegensatz zum Heiligtum; an manchen Stellen bedeutet es „Provinz“ im Gegensatz zu Jerusalem. Nach Maim. Kommentar zu Maaser scheni III, 4 bedeutet <span dir="rtl">מדינה</span> stets jeden Ort Palästinas ausser Jerusalem; s. jedoch Tos. L. Heller zu Schek. I, 3, s. v. <span dir="rtl">במדינה</span>. — Die Bestimmung Num. 6, 18 <span dir="rtl">פתח אהל מועד</span> ist, wie oben N. 59 bemerkt, nur zeitlich dahin zu erklären, dass der Nasir sich am Tage, während das Stiftszelt geöffnet ist, scheren soll.</i> so legt er es nicht unter den Kessel.<sup class="footnote-marker">69</sup><i class="footnote"> Denn aus den Worten <span dir="rtl">וגלח הנזיר ולקח את שער ראש נזרו ונתן על האש </span> … Num 6, 18 ist zu ersehen, dass der Nasir nur dann sein Haar auf das Feuer zu legen hat, wenn diese Handlung unmittelbar nach dem Scheren geschehen kann, aber nicht wenn erst noch das Hinbringen des Haares in das Heiligtum erfolgen muss. — In manchen Codices fehlte das Wort <span dir="rtl">לא</span>, s. Mëiri zur Stelle; auch in Manuscr. B. ist es erst nachträglich zwischen die Zeilen geschrieben.</i> Für welchen Fall gilt jene<sup class="footnote-marker">70</sup><i class="footnote"> Dass nämlich das Haar, das im Heiligtum geschoren ist, unter den Kessel gelegt werden muss.</i> Bestimmung? Für das Scheren in Reinheit,<sup class="footnote-marker">71</sup><i class="footnote"> Denn nur für diesen Fall ist die Bestimmung Num. 6, 18 vorgeschrieben.</i> aber beim Scheren wegen Unreinheit legt man es nicht unter den Kessel.<sup class="footnote-marker">72</sup><i class="footnote"> In welchem das Vogel-Sündopfer oder das Schuldopfer des Nasir (Num. 6, 11. 12) gekocht wird.</i> R. Meir sagt: alle<sup class="footnote-marker">73</sup><i class="footnote"> Der reine Nasir, der sich im Heiligtum oder in der Stadt geschoren hat, sowie der unreine, der sich im Heiligtum geschoren hat.</i> legen es unter den Kessel ausser dem Unreinen in der Stadt.<sup class="footnote-marker">73a</sup><i class="footnote"> D. i. dem unrein gewordenen Nasir, der sich in der Stadt geschoren hat; das Haar eines solchen wird überhaupt nicht verbrannt, sondern vergraben, Temura VII, 4.</i>
+Hat man das Friedensopfer gekocht oder gesotten,<sup class="footnote-marker">74</sup><i class="footnote"> <span dir="rtl">שלק</span> bedeutet hier nach den meisten Erklärern ein besonders langes Abkochen, vgl. auch Ned. VI, N. 2.</i> so nimmt der Priester den abgekochten Bug<sup class="footnote-marker">75</sup><i class="footnote"> <span dir="rtl">זרוע</span> sind nach Chul. X, 4 die beiden Glieder oberhalb des Kniees und zwar vom rechten Vorderbein.</i> des Widders<sup class="footnote-marker">76</sup><i class="footnote"> Ausserdem noch <span dir="rtl">חזה ושוק </span>, die Brust und den oberen Teil des rechten Hinterfusses, die dem Priester wie von jedem Friedensopfer roh gegeben wurden, Num 6, 20. Dass die Mischna diese beiden Stücke nicht mit aufzählt, hat seinen Grund darin, dass sie nur dasjenige nennt, wodurch sich das Friedensopfer des Nasir von den andern Friedensopfern unterscheidet (Mëiri); damit erledigt sich auch die Frage des R. S. Straschun z. St.</i> sowie einen ungesäuerten Kuchen aus dem Korbe und einen ungesäuerten Fladen,<sup class="footnote-marker">77</sup><i class="footnote"> Von den 20 ungesäuerten Kuchen, die der Nasir als Beigabe zu seinem Friedensopfer zu bringen hatte, s. Men. VI, 5.</i> legt sie auf die Hand des Nasir und schwingt sie,<sup class="footnote-marker">78</sup><i class="footnote"> Er macht mit ihnen die Schwingungen in horizontaler Richtung nach den vier Himmelsgegenden (<span dir="rtl">תנופה</span>) und die Schwingungen in vertikaler Richtung nach oben und unten (<span dir="rtl">תרומה</span>), Men. V, 6.</i> alsdann ist es dem Nasir erlaubt, Wein zu trinken und sich an Toten zu verunreinigen. R. Simon aber sagt: sobald für ihn das Blut [auch nur] eines Opfers gesprengt ist, darf der Nasir Wein trinken und sich an Toten verunreinigen.<sup class="footnote-marker">79</sup><i class="footnote"> Die Unterlassung der übrigen vorgeschriebenen Handlungen hindert ihn nicht, Wein zu geniessen oder sich zu verunreinigen; nach einem Tanna jedoch, R. Elieser (M. 11 und Nas. 46a) musste das Haarschneiden unbedingt vorher geschehen sein.</i>
+Wenn er sich nach einem Opfer<sup class="footnote-marker">80</sup><i class="footnote"> Nach einem der 3 in M. 7 genannten Opfer.</i> geschoren hat und dieses als untauglich befunden wird,<sup class="footnote-marker">81</sup><i class="footnote"> Es ist dessen Blut verschüttet, ohne dass davon auf den Altar gesprengt worden ist, oder es ist aus dem in der Thora vorgeschriebenen Teil des Heiligtums hinausgebracht oder unrein geworden.</i> so ist auch sein Scheren ungiltig<sup class="footnote-marker">82</sup><i class="footnote"> Da das Opfer, nach dem er sich geschoren, untauglich war, ist das Scheren, das nur im Anschluss an ein taugliches Opfer zu geschehen hat, ungültig, und er muss noch mindestens ein Nasirat von 30 Tagen abzuhalten, bis er sich scheren darf, wie oben M. 3.</i> und seine Opfer<sup class="footnote-marker">83</sup><i class="footnote"> Die er nach dem ungiltigen Scheren gebracht hat.</i> werden ihm nicht angerechnet.<sup class="footnote-marker">84</sup><i class="footnote"> Da er noch 30 Tage ein Nasirat abzuhalten hat, gelten die Opfer als vor der Zeit des Scherens gebracht.</i> Wenn er sich nach dem Sündopfer geschoren hat, welches jedoch nicht für seine ursprüngliche Bestimmung gebracht war,<sup class="footnote-marker">85</sup><i class="footnote"> Sodass es nach Sebachim I, 1 untauglich war.</i> sodann aber seine [anderen] Opfer für ihre ursprüngliche Bestimmung gebracht hat, so ist sein Scheren ungiltig, und seine Opfer werden ihm nicht angerechnet.<sup class="footnote-marker">86</sup><i class="footnote"> Da das Sündopfer untauglich war, gilt hier die Bestimmung im ersten Fall unserer Mischna.</i> Wenn er sich nach dem Ganzopfer oder dem Friedensopfer geschoren hat, die jedoch nicht für ihre ursprüngliche Bestimmung gebracht waren, sodann aber seine [anderen] Opfer für ihre ursprüngliche Bestimmung gebracht hat, so ist sein Scheren ungiltig und seine Opfer werden ihm nicht angerechnet.<sup class="footnote-marker">87</sup><i class="footnote"> Das Ganz- und Friedensopfer, die nicht für ihre eigentliche Bestimmung gebracht sind) sind zwar tauglich, werden aber nicht als die Pflichtopfer angerechnet, Seb. I, 1. Es ist hier demnach wie wenn er sich geschoren hätte nicht nach einem der Opfer, die für den Nasir obligatorisch (<span dir="rtl">חובה</span>) sind, sondern nach einem Ganzoder Friedensopfer, das er als freiwillige Gabe (<span dir="rtl">נדבה</span>) gespendet hat; das Scheren muss deshalb ungiltig sein, und die Opfer können, als vor der Zeit gebracht, nicht angerechnet werden.</i> R. Simon sagt: nur das betreffende Opfer<sup class="footnote-marker">88</sup><i class="footnote"> Das er nicht für seine ursprüngliche Bestimmung gebracht hat.</i> wird ihm nicht angerechnet, die anderen Opfer aber werden ihm wohl angerechnet.<sup class="footnote-marker">89</sup><i class="footnote"> R. Simon ist der Ansicht, dass der Nasir auch dann der Pflicht des Scherens genügt, wenn es im Anschluss an ein freiwilliges Opfer geschieht, sobald es als solches tauglich ist. Wenn er also zuerst das Ganzopfer gebracht hat, jedoch nicht für dessen ursprüngliche Bestimmung, und sich dann geschoren hat, so wird zwar das Ganzopfer ihm nicht angerechnet und er muss noch ein anderes, zu dem er als Nasir verpflichtet ist, darbringen, das Scheren aber ist giltig, ebenso wird ihm das Friedensopfer, das für die ursprüngliche Bestimmung gebracht, angerechnet.</i> Wenn er sich [erst] nach allen drei Opfern geschoren hat<sup class="footnote-marker">90</sup><i class="footnote"> Und er im Sinne hatte, sein Scheren solle im Anschluss an dasjenige Opfer geschehen, welches als tauglich befunden werden würde.</i> und eines von ihnen dann als tauglich befunden wird, so ist sein Scheren giltig<sup class="footnote-marker">91</sup><i class="footnote"> Denn nach dem Schlusssatz in M. 7 hat er seiner Pflicht genügt, gleichviel nach welchem der 3 Opfer er sich geschoren hat.</i> und er muss (nur) noch die anderen Opfer bringen.<sup class="footnote-marker">92</sup><i class="footnote"> Die ihm, da sie sich als unbrauchbar erwiesen, nicht augerechnet werden konnten.</i>
+Wenn für ihn das Blut eines der Opfer gesprengt ist und er dann unrein wird,<sup class="footnote-marker">93</sup><i class="footnote"> Bevor er sich geschoren hat.</i> so sagt R. Elieser, er stösst alles um;<sup class="footnote-marker">94</sup><i class="footnote"> Hiermit kann nicht gemeint sein, dass er das ganze Nasirat umstossen sollte, denn nach R. Elieser, Nas. III, 3 stösst der Nasir, der an dem Schlusstage seines Nasirats unrein wird, nur 7 Tage um; R. Elieser meint vielmehr, dass alle Opfer als „umgestossen“, d. h. nicht dargebracht gelten. Er ist nämlich der Ansicht (s. oben N. 79), dass der Nasir erst nach Vollzug sämtlicher Opferhandlungen sich scheren und Wein trinken, d. h. sein Nasirat als beendet ansehen darf; wenn er also vorher unrein wird, so gilt das erste Opfer noch als vor Abschluss des Nasirats gebracht, und er muss selbst dieses erste Opfer nochmals darbringen, nach dessen Blutsprengung er unrein wurde.</i> die Weisen aber sagen: er bringe seine übrigen Opfer, sobald<sup class="footnote-marker">95</sup><i class="footnote"> Das <span dir="rtl">ו</span> in <span dir="rtl">ויטהר</span> kann hier nur heissen: sobald, nachdem.</i> er sich gereinigt hat.<sup class="footnote-marker">96</sup><i class="footnote"> Das erste Opfer aber braucht er nicht nochmals zu bringen, denn nach den Weisen ist (ebenso wie nach R. Simon in M. 9) das Nasirat beendet, sobald für den Nasir das Blut auch nur eines Opfers gesprengt ist, das erste Opfer gilt daher als zur Zeit gebracht.</i> Sie sagten [auch] zu ihm: Einst<sup class="footnote-marker">97</sup><i class="footnote"> Vgl. Nas. III, N. 39.</i> war für Mirjam aus Tadmor<sup class="footnote-marker">98</sup><i class="footnote"> <span dir="rtl">תרמוד</span> findet sich im Talmud häufig als Transposition für <span dir="rtl">תדמר</span> (= Palmyra), d. i. die noch von Salomo erbaute Stadt, I Kön. 9, 18 und II Chron. 8, 4. Manuscr. B. und Ed. Lowe lesen auch hier <span dir="rtl">תדמרית</span>, Ms. K. <span dir="rtl">התודמרית</span>; vgl. auch Müller, Stud. üb. Zenobia u. Palmyra, S. 21.</i> das Blut eines ihrer Opfer gesprengt worden,<sup class="footnote-marker">99</sup><i class="footnote"> Beim Abschluss ihres Nasirats.</i> da meldete man ihr, dass ihre Tochter in Lebensgefahr sei; sie ging nun dorthin und fand sie tot.<sup class="footnote-marker">100</sup><i class="footnote"> Sie wurde also durch die Leiche unrein.</i> Da sagten die Weisen: sie bringen ihre übrigen Opfer, sobald sie sich gereinigt.
+
+Chapter 7
+
+Der Hohepriester<sup class="footnote-marker">1</sup><i class="footnote"> Lev. 21, 11.</i> und der Nasir<sup class="footnote-marker">2</sup><i class="footnote"> Num. 6, 7.</i> dürfen sich an ihren Verwandten<sup class="footnote-marker">3</sup><i class="footnote"> D. h. selbst an den Verwandten nicht, an denen der gemeine Priester sich wohl verunreinigen darf und muss, als Vater, Mutter, Sohn, Tochter, Bruder, Schwester und Gattin; vgl. Lev. 21, 2. 3.</i> nicht verunreinigen, wohl aber an einer unversorgt liegenden Leiche.<sup class="footnote-marker">4</sup><i class="footnote"> S. Nas. VI, N. 42. Ebenso wie beim Hohenpriester findet sich auch beim Nasir neben dem allgemeinen Verbot der Verunreinigung an Leichen, Num. 6, 6, noch das besondere, dass er an Vater, Mutter u. s. w. sich nicht verunreinigen darf, v. 7, woraus geschlossen wird, dass er zwar an diesen nicht, aber an einer unversorgt liegenden Leiche sich wohl verunreinigen darf und muss, Nas. 48 b.</i> Wenn sie [beide]<sup class="footnote-marker">5</sup><i class="footnote"> Dasselbe würde auch für den Fall gelten, dass ein gemeiner Priester mit dem Nasir zusammen ist; die Mischna handelt jedoch vom Hohenpriester, weil sie zeigen will, dass nach R. Elieser selbst dieser die Pflicht hat sich an der Leiche zu verunreinigen.</i> unterwegs sind und eine unversorgt liegende Leiche finden, dann soll, so sagt R. Elieser, der Hohepriester sich verunreinigen, aber der Nasir darf sich nicht verunreinigen; die Weisen aber sagen: der Nasir soll sich verunreinigen, aber der Hohepriester darf sich nicht verunreinigen. Es sagte [nämlich] R. Elieser zu ihnen: es soll sich wohl der Priester verunreinigen, der wegen seiner Verunreinigung kein Opfer zu bringen hat, aber nicht der Nasir, der wegen seiner Verunreinigung Opfer bringen muss !<sup class="footnote-marker">6</sup><i class="footnote"> Num. 6, 10. 11; da er aber wegen seiner Verunreinigung ein Sühnopfer zu bringen hat, so beweist das, dass der Grad seiner Heiligkeit ein höherer ist als der des Priesters.</i> Darauf erwiderten sie ihm: es soll sich wohl der Nasir verunreinigen, dessen Heiligkeit keine immerwährende ist,<sup class="footnote-marker">7</sup><i class="footnote"> Denn ein schlechthin gelobtes Nasirat gilt nur 30 Tage (Nas. I, 3); und hätte er selbst ein lebenslängliches Nasirat gelobt (Nas. I, 2 u. N. 4), so hätte es immerhin noch nicht mit seiner Geburt begonnen, wäre seine Heiligkeit also nicht <span dir="rtl">עודם קדושת</span>, nicht seit jeher gewesen. Aber auch wenn sein Vater ihn gleich bei der Geburt durch Gelübde zum Nasirat verpflichtet hätte (Nas. IV, 6), würde dies doch erst in Kraft treten, wenn er das Alter erreicht hätte, in welchem der Knabe in die Uebung der Thoragesetze eingeführt werden muss; den Priestern dagegen obliegt die Pflicht, schon ihre kleinen Kinder von dem, was den Erwachsenen verboten ist, fernzuhalten (Jeb. 114a). Man kann aber auch <span dir="rtl">קדושת עולם</span> als eine „ewig bleibende“ Heiligkeit erklären; in diesem Sinne ist es wohl die Heiligkeit des Priesters, der niemand ein Ende setzen kann, nicht aber die des Nasir, die er selbst, falls sein Vater durch Gelübde ihm ein Nasirat auferlegt hat, durch Einspruch aufheben kann (Nas. IV, 6). Auch kann ein Nasirat durch Kundige aufgehoben werden, die Heiligkeit eines Priesters aber nicht (J. Lipschütz, <span dir="rtl">תפ״י</span>). Vielleicht auch soll <span dir="rtl">קדושת עולם</span> eine Heiligkeit bezeichnen, die immer bleibt, d. h. die von Vater auf Kind sich vererbt, vgl. Ex. 40, 15 <span dir="rtl">לכהנת עולם לדרתם</span>; ein Nasirat aber, auch wenn es für den Vater ein lebenslängliches ist, vererbt sich nicht auf dessen Kind, s. Anmerkungen des R. S. Straschun z. St.</i> aber nicht der Priester, dessen Heiligkeit eine immerwährende ist !
+Wegen folgender Verunreinigungen muss der Nasir sich scheren: wegen eines Toten,<sup class="footnote-marker">8</sup><i class="footnote"> D. h. wegen der Verunreinigung durch einen Toten; so ist dieser prägnante Ausdruck (<span dir="rtl">על</span>) auch in allen folgenden Fällen zu erklären. — Hier kann unter <span dir="rtl">מת</span> nicht die ganze Leiche verstanden werden, denn selbst ein Teil einer Leiche in der Grösse einer Olive verunreinigt schon (s. weiter); <span dir="rtl">מת</span> bedeutet hier vielmehr den grössten Teil der Leiche und zwar entweder den grössten Teil der Gebeine, die den Körperbau bilden (<span dir="rtl"> רוב בנין</span>), z. B. 2 Schenkel und eine Hüfte (Bech. 45 a), oder den grössten Teil der Gliederzahl des Menschen, die nach Ohal. I, 8 248 beträgt, also 125 Glieder (<span dir="rtl">רוב מנין</span>). Diese verunreinigen den Nasir selbst dann, wenn das Quantum nicht ¼ Kab beträgt, s. Ohal. II, 1, wo der erste Teil dieser Mischna näher ausgeführt ist. Bilden aber die Knochen weder den grössten Teil der Gebeine noch der Gliederzahl, so verunreinigen sie erst bei einem Quantum eines halben Kab (s. weiter).</i> wegen eines Stückes<sup class="footnote-marker">9</sup><i class="footnote"> Fleisch, auch wenn es kein Glied ist.</i> von einem Toten in der Grösse einer Olive, wegen des erweichten Fleisches<sup class="footnote-marker">10</sup><i class="footnote"> <span dir="rtl">נצל</span>, vgl. das bibl.-hebr. <span dir="rtl">גזל</span>, Zerflossenes, Erweichtes, Fleisch, das faulig und flüssig war und dann wieder fest geworden ist. Nach Raschi in Nas. 50 a ist <span dir="rtl">נצל</span> von der Wurzel <span dir="rtl">נצל</span> = absondern, Gen. 31, 9 abzuleiten, also ein Saft, der sich aus dem verwesenden Fleisch absondert.</i> [einer Leiche] in der Grösse einer Olive, wegen eines Löffels<sup class="footnote-marker">11</sup><i class="footnote"> <span dir="rtl">תרוד</span>, syr. <span dir="rtl">ܬܰܪܘܳܕܳܐ</span> pl. <span dir="rtl">תרודות</span>, Jad. IV, 6, Löffel, d. i. soviel als beide Hände voll.</i> voll<sup class="footnote-marker">12</sup><i class="footnote"> Mit dem eigentlich überflüssigen Worte <span dir="rtl">מלא</span> folgt hier die Mischna den Sprachgebrauch, wie wir ihn auch in der Bibel häufig finden, s. <span dir="rtl">מלא המחתה, מלא כף, מלא חפניו, מלא קמצו</span>; vgl. <span dir="rtl">ספר פרי מרדכי אברהם</span>, S. 21 (von M. A. Rosenthal), wo auf 141 Stellen hingewiesen wird, an denen sich in der Mischna <span dir="rtl">מלא</span> findet. Nach S. Straschun (in seinen Bemerkungen zu Ket. 108 b) soll das <span dir="rtl">מלא תרוד</span> andeuten, dass es nicht sowohl auf das Mass <span dir="rtl">תרוד</span> selbst, als vielmehr auf dessen Inhalt (<span dir="rtl">מלא</span>) ankomme, denn die verweste Leiche verunreinigt nicht bloss, wenn ein Löffel voll davon an einer Stelle beisammen, sondern auch wenn dieses Quantum zerstreut war, s. Ohal. III, 2.</i> verwester Leiche,<sup class="footnote-marker">13</sup><i class="footnote"> <span dir="rtl">רקב</span> vgl. Hiob 13, 28 u. s., das Morsche, zu Staub Zerfallene einer Leiche, jedoch ohne fremden Zusatz wie Bestandteile des Sarges oder der Totengewänder, wenn nämlich die Leiche vollständig, ohne dass auch nur ein Glied fehlte, ohne Bekleidung und in einem Sarge von Marmor oder Glas, die sich nicht auflösen, beigesetzt war.</i> wegen des Rückgrats,<sup class="footnote-marker">14</sup><i class="footnote"> <span dir="rtl">שדרה</span> = <span dir="rtl">שזרה</span>, das sich im jerus. Talmud, ed. Lowe und Ms. K. findet, vom bibl.-hebr. <span dir="rtl">שזר</span>, eigentlich der Markfaden, der sich durch das Rückgrat zieht, dann Rückgrat (Levy, Wtb.).</i> wegen des Schädels,<sup class="footnote-marker">15</sup><i class="footnote"> Auch wenn an ihm kein Fleisch mehr haftete; das Gleiche gilt vom Rückgrat.</i> wegen eines Gliedes von einem Toten, wegen eines Gliedes von einem Lebenden, das<sup class="footnote-marker">16</sup><i class="footnote"> Der Talmud liest <span dir="rtl">שיש עליהן</span>.</i> gehörig mit Fleisch versehen ist,<sup class="footnote-marker">17</sup><i class="footnote"> Es ist soviel Fleisch vorhanden, dass bei einem Lebenden die Wunde hätte vernarben können, auch wenn es weniger als eine Olivengrösse war.</i> wegen eines halben Kab [Toten-] Knochen,<sup class="footnote-marker">18</sup><i class="footnote"> Im allgemeinen tritt die „Zeltunreinheit“ (s. N. 20) schon bei ¼ Kab resp. ¼ Log ein, s. Ohal. II, 1; für den Nasir jedoch wird nach einer alten Überlieferung (<span dir="rtl">הלממ״ס</span>) das Nasirat erst bei dem doppelten Quantum umgestossen.</i> wegen eines halben Log Blut,<sup class="footnote-marker">18</sup><i class="footnote"> Im allgemeinen tritt die „Zeltunreinheit“ (s. N. 20) schon bei ¼ Kab resp. ¼ Log ein, s. Ohal. II, 1; für den Nasir jedoch wird nach einer alten Überlieferung (<span dir="rtl">הלממ״ס</span>) das Nasirat erst bei dem doppelten Quantum umgestossen.</i> sowohl bei ihrer Berührung<sup class="footnote-marker">19</sup><i class="footnote"> Dies gilt jedoch nur von den festen Bestandteilen der Leiche, aber nicht von dem oben genannten <span dir="rtl">רקב</span> (N. 13), da er alle Staubteile der Leiche nicht zu gleicher Zeit berühren kann. Es ist <span dir="rtl">על מגען</span> zu lesen, nicht <span dir="rtl">ועל</span>.</i> als bei ihrem Tragen als bei ihrer Überdachung;<sup class="footnote-marker">20</sup><i class="footnote"> D. h. wenn er ein <span dir="rtl">אהל</span>, ein Zelt über dem Teil der Leiche bildet, indem er sich in senkrechter Richtung darüber befindet, oder wenn der Leichenteil sich über ihm in dieser Richtung befindet, oder endlich wenn er mit diesem sich unter einer gemeinsamen Überdachung befindet; vgl. auch Eduj. III, N. 11, 12, 14. — Der Talmud, ed. Lowe und Ms. K. lesen <span dir="rtl">אהילן</span>, Ms. B. <span dir="rtl">אֲהֵלָן</span>.</i> wegen eines Knochens in Grösse eines Gerstenkornes bei seinem Berühren oder Tragen;<sup class="footnote-marker">21</sup><i class="footnote"> Aber nicht bei seiner Überdachung, s. Ohal. II, 3.</i> wegen dieser [Verunreinigungen] schert sich der Nasir, lässt sich sprengen am dritten und siebenten [Tage] und stösst die vorangegangenen [Tage] um und fängt erst dann wieder zu zählen an, wenn er sich gereinigt<sup class="footnote-marker">22</sup><i class="footnote"> Wenn er gebadet und den Sonnenuntergang abgewartet hat, Num. 19, 19.</i> und seine Opfer gebracht hat;
+aber wegen der Zweige,<sup class="footnote-marker">23</sup><i class="footnote"> <span dir="rtl">סככה</span>, nach Ohal. VIII, 2 ein Baum, der mit seinen Zweigen die Erde überdacht (<span dir="rtl">סכך</span>). Unsere Mischna handelt von dem Falle, dass unter einem der Zweige ein olivengrosses Stück einer Leiche lag und der Nasir nicht wusste, ob er gerade unter diesem Zweige sich befunden hat, sodass er von ihm überdacht und dadurch verunreinigt worden wäre.</i> der Mauer-Vorsprünge,<sup class="footnote-marker">24</sup><i class="footnote"> <span dir="rtl">פרעה</span> (von <span dir="rtl">פרע</span> = <span dir="rtl">פרץ</span>) Gegenstände, wie Steine oder Hölzer, die von einer Wand „abstehen, hervorragen“. Der Fall ist sinngemäss wie der in der vorigen Note zu erklären.</i> wegen einer Stätte, an der Totengebeine liegen,<sup class="footnote-marker">25</sup><i class="footnote"> Über <span dir="rtl">בית הפרס</span> s. Ket. II, N. 71. Ein solches Feld verunreinigte nach rabbinischer Anordnung im Umkreis von 100 Ellen im Quadrat.</i> wegen des Landes der [Heiden-] Völker,<sup class="footnote-marker">26</sup><i class="footnote"> Wenn er in Palästina ein Nasirat begonnen und dann nach dem Ausland ging, welches rabbinisch als unrein galt, vgl. Nas. III, N. 37. Manche Ausg. lesen <span dir="rtl">וארץ סוריא</span>.</i> wegen des Grabsteins,<sup class="footnote-marker">27</sup><i class="footnote"> <span dir="rtl">גולל</span> ist nach R. Hai Gaon, Raschi, Maimonides u. A. der aus Holz, Stein oder anderen Stoffen bestehende Deckel des Sarges oder des Grabes. Nach R. Tam u. A. jedoch ist <span dir="rtl">גולל</span> ein als Denkmal aufgestellter Grabstein; nach R. Simson (aus Sens) ein horizontal liegender Grabstein. Nach den Neueren bezeichnet <span dir="rtl">גולל</span> den vor der Mündung des Grabes aufgestellten Grabstein. „Das Grab der Alten bestand in einem Loche (<span dir="rtl">כוך</span>), das in der Wand einer Höhle (<span dir="rtl">מערה</span>) ausgegraben wurde, in welches man die Leiche hineinschob und vor welchem man als Verschluss einen grossen Stein, den <span dir="rtl">גולל</span>, senkrecht aufstellte“; Levy, Nhbr. Wtb. S. ausführlich bei Luncz, Jahrbuch (Jerusalem) II, (1887), S. 162 ff.</i> wegen des Stützsteins,<sup class="footnote-marker">28</sup><i class="footnote"> <span dir="rtl">דופק</span> (von <span dir="rtl">דפק</span> anklopfen, anstossen) ist der Stein oder das Brett, „auf welches das <span dir="rtl">גולל</span> sich stützt“, <span dir="rtl">את שהגולל נשען עליו</span> Ohal. II, 4; nach Raschi u. A. also die Seitenwände des Sarges oder des Grabes; nach R, Tam der am Kopf- und Fassende des Toten als Zeichen aufgestellte Stein. Nach den Neueren bezeichnet <span dir="rtl">דופק</span> den Stein, den man zur Stütze vor den aufrecht stehenden Verschlussstein der Gräberhöhle aufstellte; <span dir="rtl">דופק דופקין</span> Ohal. II, 4 = eine Stütze dieser Stützsteine.</i> wegen eines Viertels [Log] Blut,<sup class="footnote-marker">29</sup><i class="footnote"> Selbst wenn er dies berührt oder getragen hat, solange es weniger als ½ Log war, darf er sich nicht scheren, s. M. 2. Dieser Satz, der eigentlich aus den Worten <span dir="rtl">ועל חצי לוג דם</span> in M. 2 geschlossen werde könnte, ist nur ausgesprochen, um der gegenteiligen Ansicht des R. Akiba in M. 4 zu begegnen.</i> wegen eines Zeltes,<sup class="footnote-marker">30</sup><i class="footnote"> Wenn er das Zelt eines Toten berührte, das aus Flachs, Fellen oder Ziegenhaaren bestand.</i> wegen eines Viertels [Kab] Knochen,<sup class="footnote-marker">31</sup><i class="footnote"> D. h. bei der Überdachung (<span dir="rtl">האהיל</span>) von ¼ Kab Knochen eines Toten; dagegen bei Berührung oder beim Tragen von ¼ Kab Knochen stösst er sein ganzes Nasirat um, auch wenn die Knochen so fein sind, dass kein Knochen in der Grösse eines Gerstenkorns vorhanden ist. — Bertinoro erklärt die Worte <span dir="rtl">ואהל ורובע עצמות</span> als einen einzigen Fall und zwar in dem soeben angegebenen Sinne. Danach wäre jedoch <span dir="rtl">ואהל רובע עצמות </span> (nicht <span dir="rtl">ורובע</span>) zu lesen, und diese Lesart scheint auch Raschi gehabt zu haben, s. Nas. 53b, Stw. <span dir="rtl">רובע</span>.</i> wegen der Geräte, die einen Toten berührt haben,<sup class="footnote-marker">32</sup><i class="footnote"> Wenn er solche Geräte berührt, die durch Berührung mit einer Leiche unrein geworden sind; in unserem Falle schert er sich nicht, auch wenn die Geräte noch in Berührung mit dem Toten sind. Aus den Worten <span dir="rtl">בחלל חרב</span> Num. 19, 16 wird in Nas. 53 b die Bestimmung abgeleitet, „<span dir="rtl"> חרב הרי זה כחלל</span>, das Schwert ist dem Erschlagenen gleich zu achten“, d. h. jedes Metallgerät, das einen Toten oder einen durch einen Toten Verunreinigten berührt, wird in demselben Grade unrein wie der Tote oder der an ihm Verunreinigte. Nach Maimon. <span dir="rtl">הל׳ טומאת מת</span> V, 3 gilt dies nicht nur von Metallgeräten, sondern auch von anderen Geräten und Kleiderstoffen; nur Tongefässe sind von dieser Bestimmung ausgenommen.</i> wegen seiner Zählungsperiode<sup class="footnote-marker">33</sup><i class="footnote"> Wenn der Nasir aussätzig geworden und dann von dem Aussatz geheilt war, so musste er die in Lev. 14, 4ff. vorgeschriebenen Opfer bringen, sich den ganzen Körper scheren und ein Bad nehmen. Sodann hatte er noch 7 Tage ausserhalb seiner Wohnung zuzubringen, sich am 7. Tage wiederum zu scheren und zu baden und am 8. Tage die übrigen Opfer zu bringen; Lev. 14, 10. Diese 7 Tage werden <span dir="rtl">ימי ספרו</span>, seine Zählungstage genannt. Die Mischna lehrt nun, dass der Nasir wegen dieser Zählungsperiode „sich nicht scheren darf“, d. h. er stösst sein Nasirat nicht völlig um, es werden nur diese 7 Tage ihm auf sein Nasirat nicht angerechnet.</i> und wegen der Tageseiner entschiedenen Aussatz-Unreinheit:<sup class="footnote-marker">34</sup><i class="footnote"> Wenn der Nasir nach dem Sichtbarwerden eines „weiss gewordenen Haares“ (<span dir="rtl">שער לבן</span>, Lev. 13, 3) oder einer „Stelle lebenden Fleisches“ (<span dir="rtl">מחית בשר חי</span>, 13, 10) oder der „Ausbreitung des Aussatzes“ (<span dir="rtl">פשיון</span>, 13, 7) als entschieden unrein erklärt worden ist. Diese Zeit seiner definitiven Unreinheit wird hier <span dir="rtl">ימי גמרו</span>, sonst <span dir="rtl">ימי חלוטו</span> und der Aussätzige selbst <span dir="rtl">מצורע מוחלט</span> genannt. Auch diese Zeit seiner entschiedenen Unreinheit wird ihm auf sein Nasirat nicht angerechnet, ohne dass sie jedoch sein Nasirat völlig aufhebt. — Tosafot Nas. 54 a s. v. <span dir="rtl">וימי</span> werfen die Frage auf, warum die Mischna nicht bloss <span dir="rtl">ימי ספרו</span> nennt, da man ja daraus schon schliessen könne, dass auch <span dir="rtl">ימי גמרו</span> das Nasirat nicht aufheben; denn wenn dies wohl der Fall wäre, würde es für den Nasir nichts ausmachen, dass <span dir="rtl">ימי ספרו</span> sein Nasirat nicht umstossen, da es ja schon durch die vorangegangenen <span dir="rtl">ימי גמרו</span> aufgehoben wäre. Allein die Mischna will nicht sowohl lehren, dass <span dir="rtl">ימי גמרו</span> und <span dir="rtl">ימי ספרו</span> das Nasirat nicht „umstossen“ (was ohnedies nicht zu erwarten wäre, s. weiter N. 35), als vielmehr dass auch <span dir="rtl">ימי גמרו</span> dem Nasir nicht angerechnet werden, und die Worte unserer Mischna <span dir="rtl">ואינו סותר את הקודמין</span> beziehen sich auf <span dir="rtl">ימי גמרו</span> ebensowenig wie die Worte <span dir="rtl">ומזה בשלישי ובשביעי</span>; vgl. <span dir="rtl">ת״י</span> und J. Karlin in seinem <span dir="rtl">קרן אורה</span> z. St.</i> wegen dieser [Verunreinigungen] darf der Nasir sich nicht scheren,<sup class="footnote-marker">35</sup><i class="footnote"> Sein Nasirat wird nicht aufgehoben, sondern nur zeitweilig unterbrochen, weil der Ausdruck (Num. 6, 9) <span dir="rtl">וכי ימות מת עליו</span> (nicht etwa <span dir="rtl">וכי יטמא לנפש</span>) besagen will, dass nur eine Unreinheit, die auf einen wesentlichen Bestandteil einer Leiche zurückzuführen ist, das Nasirat aufhebt; Maim. Komm. zu Mischna.</i> er lässt sich vielmehr am dritten und siebenten [Tage] sprengen,<sup class="footnote-marker">36</sup><i class="footnote"> Falls er durch einen Toten unrein geworden war.</i> stösst jedoch die vorangegangenen [Tage] nicht um,<sup class="footnote-marker">37</sup><i class="footnote"> In dem Falle Nas. III, 6, wo er ein Nasirat im Ausland begonnen und vollendet hat und dann nach Palästina gezogen ist, muss er zwar nach Bet-Hillel das ganze Nasirat nochmals abhalten, jedoch nur weil ein auf unreinem Boden abgehaltenes Nasirat überhaupt nicht in Anrechnung kommt; hier aber werden ihm die vor dem Eintritt der Unreinheit resp. des Aussatzes gezählten Tage angerechnet, weil er bis dabin rein war.</i> er fängt [vielmehr] sogleich an weiter zu zählen,<sup class="footnote-marker">38</sup><i class="footnote"> Er setzt die Zählung der Tage seines Nasirats da fort, wo er am Tage vor seiner Verunreinigung oder seiner Aussatz- Erkrankung aufgehört hatte; nur die Tage seiner Unreinheit und seiner Aussatz-Krankheit darf er nicht mitzählen.</i> hat aber kein Opfer<sup class="footnote-marker">39</sup><i class="footnote"> Wegen Unreinheit.</i> zu bringen. Sie (die Weisen) haben jedoch<sup class="footnote-marker">40</sup><i class="footnote"> <span dir="rtl">באמת</span> wie das aram. <span dir="rtl">בקושטא</span>, welches wiederum in den Targumen als Aequivalent des hebr. <span dir="rtl">אמנם</span> und <span dir="rtl">אכן</span> erscheint, ist = jedoch. An vielen Stellen bedeutet die Formel <span dir="rtl">באמת אמרו</span>, dass die mit ihr eingeführte Halacha eine dem Mose auf dem Sinai überlieferte sei, an manchen Stellen hingegen nur, dass die Halacha eine zuverlässige, unbestreitbare und unanfechtbare sei, wenngleich sie nur rabbinisch ist. Vgl. den Ausspruch <span dir="rtl">כל באמת אמרו הלכה</span>, B. mez. 60a u. s., <span dir="rtl">כל מקום ששנינו באמת הלכה למשה מסיני</span>, Jerus. Terum. II, 1 (41b). In unserer Mischna ist die hier folgende Halacha eine <span dir="rtl">הלממ״ם</span>. Das <span dir="rtl">באמת</span> ist im Sinne von „jedoch“ zu fassen, denn im Gegensatz zu M. 2, wo die als Nasirat gezählten Tage völlig umgestossen werden, und zum ersten Teil der M. 3, wo das Nasirat zwar unterbrochen, die bereits gezählten Tage aber dem Nasir angerechnet werden, folgen jetzt Fälle, in denen selbst die Tage der Unreinheit dem Nasir angerechnet werden. Die Lesarten schwanken an unserer Stelle zwischen <span dir="rtl">באמת</span> und <span dir="rtl">באמת אמרו</span>.</i> gesagt: die Tage des Flussleidenden oder der Flussleidenden<sup class="footnote-marker">41</sup><i class="footnote"> S. Lev. 15, 2 ff. Unter den „Tagen“ sind hier sowohl die Tage zu verstehen, in denen er unrein ist, als jene 7 Tage, die er nach seiner Genesung zählen muss (ibid. v. 13) und in denen keine Unreinheit sich gezeigt haben darf, wenn er rein werden soll.</i> und die Absperrungszeit des Aussätzigen<sup class="footnote-marker">42</sup><i class="footnote"> Die 7 Tage, die der Aussätzige unter Umständen isoliert (<span dir="rtl">מוסגר</span>) bleiben muss, sowie die ferneren 7 Tage seiner event. Abschliessung (Lev. 13, 4. 5; 31. 33).</i> werden ihm angerechnet.<sup class="footnote-marker">43</sup><i class="footnote"> Wenn bei einem Nasir sich die Erscheinungen des Flusses gezeigt haben resp. jene Symptome, auf Grund deren er als des Aussatzes verdächtig zur Beobachtung isoliert werden muss, so stossen diese Tage nicht nur das Nasirat nicht um, sondern unterbrechen es nicht einmal und werden dem Nasir voll angerechnet.</i>
+Es sagte R. Elasar<sup class="footnote-marker">44</sup><i class="footnote"> Im jerus. Talmud zu St. ist die Lesart: <span dir="rtl">ר׳ אלעזר אומר משום ר׳ יהושע</span>, im Manuscr. B. <span dir="rtl">ר׳ אליעזר אומר משום ר״י</span>, die Mischnaausgg. lesen <span dir="rtl">אמר ר׳ אליעזר</span>. Die richtige Lesart ist hier <span dir="rtl">ר׳ אלעזר</span>; dies geht aus dem bab. Talmud (Nas. 56 b) sowie aus Tosefta z. St. und Ohal. IV, 14 hervor. Auch der Umstand, dass R. Mëir ihm erwidert, spricht für die Lesart R. Eleasar (b. Schammua), denn diese beiden waren Zeitgenossen und Schüler des R. Akiba. Der Ausdruck <span dir="rtl">משום ר׳ פלוני</span> wird auch in der Regel nur gebraucht, wenn es sich um einen von einem Schüler im Namen seines Lehrers überlieferten Ausspruch handelt, R. Elieser aber war nicht der Schüler des R. Josua. Vgl. die Bemerkung des R. Hirsch Berlin zu unserer Stelle (in der Wilnaer Talmudausg. S. 172).</i> im Namen des R. Josua: nach jeder Verunreinigung durch einen Toten, wegen deren der Nasir sich scheren muss, ist man auch beim Betreten des Heiligtums schuldig;<sup class="footnote-marker">45</sup><i class="footnote"> Wenn jemand in solcher Weise unrein geworden war, wie sie in M. 2 bezeichnet ist, und dann wissentlich das Heiligtum betreten oder auch Heiliges genossen hat, bevor er rein geworden war, so wird er mit Ausrottung bestraft, Num. 19, 13. 20 und Lev. 7, 20. 21. Wenn dies jedoch aus Versehen geschehen ist, so hat er „ein nach dem Vermögen abgestuftes Opfer“ darzubringen, <span dir="rtl">קרבן עולה ויורד</span>, Lev. 5, 2 ff.</i> nach einer Verunreinigung durch einen Toten aber, wegen deren der Nasir sich nicht scheren darf, ist man auch beim Betreten des Heiligtums nicht schuldig. Darauf sagte R. Meir: dies sollte doch nicht leichter zu nehmen sein als [die Verunreinigung] durch ein Kriechtier!<sup class="footnote-marker">46</sup><i class="footnote"> Die ein Nasirat nicht unterbricht und dennoch dem Nasir bei Todesstrafe verbietet, das Heiligtum zu betreten, Lev. 5, 2 und Num. 19, 20. Wenn also schon die Verunreinigung durch ein Kriechtier, die das Nasirat nicht unterbricht, dem Nasir das Betreten des Heiligtums verbietet, so muss dies doch bei den in M. 3 genannten Fällen der Verunreinigung (wie z. B. durch ¼ Log Blut u. s. w.), in denen das Nasirat wohl unterbrochen wird, gewiss der Fall sein !</i> Da bemerkte R. Akiba: ich habe vor R. Elieser folgenden Schluss aufgestellt:<sup class="footnote-marker">47</sup><i class="footnote"> <span dir="rtl">דין</span> = richten, (eine Schriftstelle) beurteilen, auslegen, einen Schluss aufstellen.</i> wenn der Nasir wegen des Berührens oder Tragens eines [Toten-]Knochens in der Grösse eines Gerstenkornes, der einen Menschen durch Bedachung nicht verunreinigt,<sup class="footnote-marker">48</sup><i class="footnote"> Ohal. II, 3.</i> sich scheren muss,<sup class="footnote-marker">49</sup><i class="footnote"> S. oben M. 2.</i> wird da der Nasir wegen des Berührens oder Tragens von einem Viertel [Log] Blut, das einen Menschen durch Bedachung wohl verunreinigt, sich nicht erst recht scheren müssen!<sup class="footnote-marker">50</sup><i class="footnote"> Demnach wäre die Bestimmung in M. 3 betreffs des Viertels Blut falsch.</i> Er aber entgegnete mir: Was ist das, Akiba! Man zieht hier keinen Schluss vom minder Strengen auf das Strengere!<sup class="footnote-marker">51</sup><i class="footnote"> R. Elieser gab dem R. Akiba keinen Grund für die Ablehnung seines Schlusses an; er hatte eine Tradition im Sinne des ersten Satzes unserer Mischna und er pflegte die Lehrsätze so vorzutragen, wie er sie von seinen Lehrern gehört hatte, Suk. 27 b.</i> Als ich dann hintrat und diese Worte dem R. Josua vortrug,<sup class="footnote-marker">52</sup><i class="footnote"> <span dir="rtl">הרצה</span> vortragen, s. Jeb. XVI, N. 54.</i> sprach er zu mir: du hast richtig geschlossen, allein, sie haben es so als Halacha ausgesprochen.<sup class="footnote-marker">53</sup><i class="footnote"> Dass nämlich ein Totenknochen in der Grösse eines Gerstenkornes durch Überdachung nicht verunreinigt, ist eine dem Mose überlieferte Halacha; aus einer solchen Halacha aber als einer Ausnahme-Bestimmung darf man keine weiteren Schlüsse ziehen. Ms. B. liest: <span dir="rtl">אלא כך אמרה הלכה</span>, allein, so lautet die Halacha.</i>
+
+Chapter 8
+
+Wenn jemand zu zwei Nasiräern sagt: „ich habe gesehen, dass einer von euch verunreinigt worden ist, ich weiss aber nicht, wer von euch,“<sup class="footnote-marker">1</sup><i class="footnote"> Die beiden Nasiräer müssen jedoch geschwiegen haben; hätten sie ihm aber widersprochen, so wäre er als Einzelzeuge nicht beglaubt. Andrerseits genügt aber ein Einzelzeuge, weil aus den Worten <span dir="rtl">או הודע אליו חטאתו</span> Lev. 4, 23 folgt, dass man schuldig ist, sobald einem sein Vergehen irgendwie (<span dir="rtl">מ״מ</span>) bekannt wird. Der Zeuge muss ferner den Vorgang nur aus der Ferne beobachtet haben und darf mit den Nasiräern im Moment der fraglichen Verunreinigung nicht im gleichen Raume (Haus oder Hof) gewesen sein, sonst würde dieser Raum durch die gleichzeitige Anwesenheit von drei Personen in jenem Augenblick als ein „öffentliches Gebiet“ (<span dir="rtl">רשות הרבים </span>) gelten, in welchem eine zweifelhafte Verunreinigung für rein erklärt wird, Tehar. IV, 7. 11. Dieser Lehrsatz lautet nach der Erklärung des Talmuds (Sota 28 b) also: <span dir="rtl">דבר שיש בו דעת לישאל ברשות היחיד ספקו טמא, ברשות הרבים ספקו טהור, ושאין בו דעת לישאל בין ברשות היחיד בין ברשות הרבים ספקו טהור </span>, d. h. der Zweifel über den Reinheitszustand einer Person oder einer Sache ist als rein zu behandeln, wenn er an einem öffentlichen Ort entsteht, gleichviel ob es sich um vernunftbegabte, rechenschaftsfähige Objekte handelt oder nicht, z. B. wenn es zweifelhaft ist, ob Fleisch mit einem unreinen Kriechtier, in dessen Nähe es sich befand, in Berührung gekommen ist, oder wenn es zweifelhaft ist, ob ein erwachsener Mensch mit etwas Unreinem in Berührung gekommen ist oder durch seine Tätigkeit etwas Unreines mit etwas Reinem in Berührung gebracht hat. Dieser Satz, der kurz also lautet: <span dir="rtl">ספק טומאה ברשות הרבים טהור</span> wird in der Tosefta zu Tehar. VI, 17 durch folgenden Schluss abgeleitet: Ist die Gesamtheit Israels oder ihr grösster Teil unrein, so bringt sie das Pessachopfer trotz ihres unreinen Zustandes am 14. Nissan dar und wartet nicht bis zum 14. des folgenden Monates (Pes. 77 a), denn der Begriff der Unreinheit tritt zurück vor dieser Pflicht der Gesamtheit, <span dir="rtl">טומאה דחויה בציבור</span>. Wenn also hier die bestimmt vorhandene Unreinheit als nicht vorhanden gilt, um wieviel mehr die nur zweifelhafte Unreinheit! Der Zweifel aber betreffs einer Verunreinigung ist als unrein zu behandeln, wenn er an einem privaten, nicht öffentlichen Orte entsteht, vorausgesetzt, dass es sich um eine vernunftbegabtes, rechenschaftsfähiges Objekt handelt. Dieser Satz, <span dir="rtl">ספק טומאה ברשות היחיד טמא</span>, wird (ibid.) also begründet: Die des Ehebruchs verdächtige Frau (<span dir="rtl">סוטה</span>) darf, obgleich kein Zeuge für ihre Verunreinigung (d. i. ihren Ehebruch) vorhanden war, den ehelichen Verkehr mit ihrem Gatten erst dann fortsetzen, wenn die Entscheidung durch den Genuss des Wassers der Bitternis (<span dir="rtl">מי המרים</span>) herbeigeführt ist; bis dahin gilt sie ihrem Gatten als verboten, Sota I, 2. Hier handelt es sich um eine Verunreinigung, die <span dir="rtl">ברשות היחיד</span>, in einem nicht öffentlichen Gebiet entstanden ist, nämlich dort, wo sich die Frau mit dem fremden Manne „verborgen“ hatte (Num. 5, 13 ff.), also um einen Raum, wo nicht mehr als zwei Personen zugleich anwesend waren. Der Begriff der sittlichen Reinheit wird nun auch aut die sog. levitische Reinheit und Unreinheit übertragen. Vgl. S. R. Hirsch, Comm. zu Lev. 7, 19 ff.</i> so müssen sie sich (beide) scheren<sup class="footnote-marker">2</sup><i class="footnote"> Sobald ihr Nasirat beendet ist. Es dürfen jedoch nur Frauen oder Kinder in unserem Falle sich scheren, denn diese übertreren nicht das Verbot Lev. 19, 27, das nur dem Manne untersagt, die Ecken des Haupthaares rund herum abzunehmen, Kidd. I, 4; Männer aber dürften dies Verbot nicht übertreten, weil bei jedem der Zweifel besteht, ob er überhaupt unrein ist. Nach unserer Mischna (s. weiter) müssen sie nämlich noch ein zweites Nasirat abhalten, nach dessen Abschluss die Reinheitsopfer bringen und sich zum zweiten Male scheren. Es ergibt sich daher folgendes: Das erste Scheren, das wegen der vielleicht erfolgten Verunreinigung zu geschehen hat, muss (nach Nas. VI, 6) vor dem Darbringen der Unreinheitsopfer geschehen. Dieses Scheren könnte aber dem Nasir das zweite Scheren, das nach dem Abschluss des zweiten Nasirats zu erfolgen hat, nicht ersetzen, denn dieses müsste erst nach dem Darbringen der Reinheitsopfer geschehen (Nas. VI, 7). Wäre also der Nasir nicht verunreinigt worden, so dürfte er sich vorläufig gar nicht scheren, weil er das Verbot Lev. 19, 27 nicht übertreten dürfte, während, wenn er bestimmt unrein geworden wäre, er dies wohl dürfte, da das Gebot des Scherens (Num. 6, 9) das Verbot Lev. 19, 27 aufheben würde nach dem Grundsatz <span dir="rtl">עשה דוחה לא תעשה</span>, s. Ketub. III, N. 41. Das zweite Scheren nach Beendigung des zweiten Nasirats darf indessen auf jeden Fall geschehen. War nämlich der Nasir bestimmt unrein geworden, so durfte er sich das erste Mal scheren, und das zweite Scheren dürfte ebenfalls geschehen als Abschluss des in Reinheit abgehaltenen zweiten Nasirats. War er aber nicht unrein, so durfte ihm das erste Scheren gar nicht in Anrechnung gebracht werden, weil es irrtümlich vor dem Darbringen der Opfer geschah, es muss vielmehr immer noch nachgeholt werden (<span dir="rtl">תיו״ט</span>).</i>, sodann bringen sie (gemeinsam) die Unreinheits-Opfer<sup class="footnote-marker">3</sup><i class="footnote"> D. h. die Opfer, die man bei der infolge vou Unreinheit eingetretenen Unterbrechung eines Nasirats darzubringen hat, nämlich zwei Tauben und ein Lamm, Nnm. 6, 10. 12.</i> und die Reinheits-opfer<sup class="footnote-marker">4</sup><i class="footnote"> D. h. die Opfer, die man beim Abschluss eines in Reinheit abgehaltenen Nasirats darzubringen hat, nämlich die beiden Lämmer und ein Widder, Num. 6, 14 ff. Wenn auch sonst eine zweifelhafte Unreinheit in einem nicht öffentlichen Gebiet als unrein zu behandeln ist (s. N. 1), hier also eigentlich beide als unrein gelten und keine Reinheitsopfer bringen sollten, So ist jene Bestimmung doch nur für den Fall getroffen, dass die Möglichkcit gegeben ist, dass jeder einzelne unrein wurde; in unserer Mischna aber ist nach Aussage des Zeugen einer bestimmt rein, daher sie auch die Reinheitsopfer zu bringen haben.</i>, und jeder von ihnen erklärt: „war ich der Unreine, so sei das Unreinheitsopfer mein und das Reinheitsopfer dein, war ich aber der Reine, so sei das Reinheitsopfer mein und das Unreinheitsopfer dein;“ sie zählen dann dreissig Tage<sup class="footnote-marker">5</sup><i class="footnote"> Wenn sie nämlich anfangs ein Nasirat ohne genaue Zeitangabe gelobt hatten, welches nach Nas. I, 3 dreissig Tage dauert. Hatten sie aber ein längeres Nasirat gelobt, so müssen sie auch jetzt ein entsprechend längeres abhalten.</i> und bringen (gemeinsam) die Reinheitsopfer und jeder von ihnen erklärt: „war ich der Unreine, so war das Unreinheitsopfer<sup class="footnote-marker">6</sup><i class="footnote"> das wir vor Beginn dieses zweiten Nasirats gebracht hatten.</i> mein und das Reinheitsopfer<sup class="footnote-marker">6</sup><i class="footnote"> das wir vor Beginn dieses zweiten Nasirats gebracht hatten.</i> dein und dieses sei mein Reinheitsopfer, war ich aber der Reine, so war das Reinheitsopfer mein und das Unreinheitsopfer dein, und dieses sei dein Reinheitsopfer.“ Ist einer von ihnen gestorben, dann soll, so sagt R. Josua, der andere jemanden auf der Strasse suchen, der für jenen ein Nasirat gelobe und soll erklären: „war ich unrein, so sei du sogleich ein Nasir<sup class="footnote-marker">7</sup><i class="footnote"> damit die Reinheitsopfer, die ich nach dreissig Tagen bringen werde, für dich seien.</i>; war ich aber rein<sup class="footnote-marker">8</sup><i class="footnote"> und mein verstorbener Freund unrein.</i>, so sei du nach dreissig Tagen ein Nasir.“ Sie zählen dann<sup class="footnote-marker">9</sup><i class="footnote"> von dem Tage an, da er den Fremden ersucht, das Nasirat zu übernehmen.</i> dreissig Tage, bringen sodann (gemeinsam) die Unreinheitsopfer und die Reinheitsopfer und jener erklärt; „war ich der Unreine, so sei das Unreinheitsopfer mein und das Reinheitsopfer dein; war ich aber der Reine<sup class="footnote-marker">10</sup><i class="footnote"> sodass unserer Verabredung gemäss dein Nasirat nicht schon vor dreissig Tagen begann, sondern erst heute beginnt.</i>, so sei das Reinheitsopfer mein und das Unreinheitsopfer zweifelhaft<sup class="footnote-marker">11</sup><i class="footnote"> Das Vogel-Sündopfer, das er wegen der zweifelhaften Verunreinigung bringt (Num. 6, 11), darf jedoch nicht gegessen werden, da es vielleicht gar kein Opfer, sondern profan war, der Vogel aber, der nicht geschlachtet (Lev. 5, 8), zum Genusse verboten ist.</i>.“ Sie zählen dann (noch) dreissig Tage, bringen die Reinheitsopfer und jener erklärt: „war ich der Unreine, so war das Unreinheitsopfer<sup class="footnote-marker">12</sup><i class="footnote"> das ich bereits gebracht habe.</i> mein und das Reinheitsopfer<sup class="footnote-marker">12</sup><i class="footnote"> das ich bereits gebracht habe.</i> dein und dieses sei mein Reinheitsopfer; war ich aber der Reine, so war das Reinheitsopfer mein und das Unreinheitsopfer zweifelhaft, und dieses sei dein Reinheitsopfer<sup class="footnote-marker">13</sup><i class="footnote"> Sodann ist ihr Nasirat zu Ende.</i>.“ Darauf sagte Ben Soma zu ihm: wer wird ihm denn folgen und für jenen ein Nasirat geloben! Er bringe vielmehr<sup class="footnote-marker">14</sup><i class="footnote"> Nachdem sein Nasirat zu Ende gegangen.</i> ein Vogel-Sündopfer<sup class="footnote-marker">15</sup><i class="footnote"> Weil er vielleicht der Unreine war. Das Schuldopfer-Lamm darf er jedoch nicht bringen, weil er vielleicht, falls er nämlich nicht der Unreine war, zu diesem Opfer gar nicht verpflichtet ist und er dieses als profanes Tier nicht im Tempel darbringen darf (vgl. Nas. II, N. 42). Andererseits hat er geschehenen Falls (<span dir="rtl">בדיעבד</span>) mit dem Vogel Sündopfer allein seiner Pflicht genügt, auch wenn er das Vogel-Ganzopfer nicht gebracht hat.</i> und ein Vieh-Ganzopfer<sup class="footnote-marker">16</sup><i class="footnote"> Weil er, falls er rein ist, sich erst dann scheren darf, wenn wenigstens ein Opfer dargebracht ist, Nas. VI, 7. Das Sündopfer-Lamm darf er nicht bringen, weil er zu diesem vielleicht, falls er nämlich der Unreine war, gar nicht verpflichtet war, und er dieses als profanes Tier nicht im Tempel darbringen darf. Das Ganzopfer darf er trotz dieser Befürchtung darbringen, weil er es event. als „freiwillige Gabe“ (<span dir="rtl">נדבה</span>) bringen kann, was aber bei einem Sündopfer nicht zulässig ist. Andererseits darf er auch den Widder des Friedensopfers (Num. 6, 14) nicht darbringen, obschon sonst ein Friedensopfer auch als freiwillige Gabe zulässig ist, weil zum Friedensopfer des Nasirs noch bestimmte Brote sowie die Spende des „gekochten Bugs“ gehören (Num. 6, 15. 20), ein solches Friedensopfer aber als freiwillige Gabe nicht zulässig ist.</i> und erkläre: „war ich unrein, so sei das Sündopfer mein Pflichtopfer und das Ganzopfer freiwillige Gabe; war ich aber rein, so sei das Ganzopfer mein Pflichtopfer und das Sündopfer zweifelhaft.“ Er zählt dann noch dreissig Tage, bringt die Reinheitsopfer und erklärt: „war ich unrein, so war mein erstes Ganzopfer eine freiwillige Gabe und dieses mein Pflichtopfer; war ich aber rein, so war das erste Ganzopfer Pflichtopfer, dieses eine freiwillige Gabe und dies hier<sup class="footnote-marker">17</sup><i class="footnote"> das Sünd- und das Friedensopfer.</i> sind meine übrigen Opfer.“ Da sagte R. Josua: dann ergibt sich ja, dass dieser seine Opfer in einzelnen Teilen<sup class="footnote-marker">18</sup><i class="footnote"> Denn wenn er der Reine war, dann war sein erstes Ganzopfer das Pflichtopfer, und erst jetzt, nach Verlauf von dreissig Tagen, bringt er seine anderen Pflichtopfer, nämlich das Sünd- und das Friedensopfer; der jerus. Talmud liest <span dir="rtl">חציים</span>, ed. Lowe und Mscr. K. <span dir="rtl">מחוצים</span>, „geteilt.“</i> darbringt! Die Weisen stimmten jedoch dem Ben Soma zu<sup class="footnote-marker">19</sup><i class="footnote"> Dass er seine Opfer in einzelnen Teilen darbringt; denn da nicht anznnehmen ist, dass er jemand findet, der zur Übernahme eines Nasirats für den Verstorbenen bereit ist, so ist kein anderer Ausweg vorhanden.</i>.
+Ein<sup class="footnote-marker">20</sup><i class="footnote"> Zum besseren Verständnis dieser Mischna seien hier die wichtigsten Bestimmungen zusammengestellt über den Abschluss bezw. die Unterbrechung des Nasirats sowie über die Opfer, die nach der Heilung des Aussatzes zu bringen sind: 1) Der Nasir muss am dritten und siebenten Tage nach erfolgter Verunreinigung sich sprengen lassen (Num. 19, 12), am siebenten Tage noch baden (ibid. 19) und sich scheren; am achten Tage bringt er zwei Turteltauben oder zwei junge Tauben als Sünd- und Ganzopfer und ein Lamm als Schuldopfer; er beginnt sodann ein neues Nasirat, das von gleicher Dauer sein muss wie das, welches er ursprünglich gelobt hatte. s. Einleit. S. 249 B. 2) Hat der Nasir sein Nasirat in Reinheit beendet, so muss er drei Opfer darbringen, nämlich ein weibliches Schaf als Sündopfer, ein Schaf als Ganzopfer und einen Widder als Friedensopfer sowie die dazugehörigen Speise- und Gussopfer; sodann muss er sich scheren. Damit ist sein Nasirat beendet, s. Einleit. 249, A. 3) Der vom Aussatz Geheilte muss zunächst zwei Vögel darbringen, die jedoch nicht als Opfer gelten und von denen man den einen ausserhalb des Heiligtums schlachtet, den anderen hingegen fliegen lässt (Lev. 14, 4 ff.). Er lässt sich dann scheren, nimmt ein Reinigungsbad und zählt sieben Tage, die er ausserhalb seiner Wohnung verbringt, schert sich am siebenten Tage, nimmt wieder ein Reinigungsbad und bringt am achten Tage ein Lamm als Schuldopfer, ein weibliches Schaf als Sündopfer und ein Lamm als Ganzopfer; ist er jedoch arm, so kann er als Ganz- und Sündopfer zwei Tauben bringen; Lev. 14, 22. 4) Der vom Aussatz geheilte Nasir unterscheidet sich von dem unrein gewordenen dadurch, dass jener als <span dir="rtl">מחוסר כפרה</span>, der Sühne bedürftig (Ker II, 1) erst dann Heiliges essen darf, wenn er nach zweimaligem Scheren die vorgeschriebenen Opfer gebracht hat (Negaim XIV, 3), der Nasir dagegen schon durch die Sprengung am siebenten Tage nach erfolgter Verunreinigung Heiliges geniessen darf und die erforderlichen Opfer ihm erst den Genuss von Wein u. s. w. gestatten. 5) Die Verunreinigung durch einen Toten hebt das Nasirat völlig auf und verpflichtet den Nasir zu einem neuen Nasirat (Nas. VII, 2); die Verunreinigung aber durch Aussatz hat nur aufschiebende Wirkung, und der Nasir hat nach dem Ablauf der Zählungsperiode sein Nasirat mit dem sovielten Tag fortzusetzen als er es durch Eintritt des Aussatzes abgebrochen hatte. 6) Das Gesetz üder das Scheren beim Aussatzschaden hebt das Gesetz über das Scheren des Nasir nur dann auf, wenn der Aussatz festgestellt, aber nicht, wenn er nur zweifelhaft ist (s. N. 2).</i> Nasir<sup class="footnote-marker">21</sup><i class="footnote"> Der ein Nasirat ohne nähere Zeitbestimmung, also für dreissig Tage gelobt hat, Nas. I, 3.</i>, der im Zweifel ist<sup class="footnote-marker">22</sup><i class="footnote"> Hier ist der Fall gesetzt, dass der Nasir am ersten Tage seines Nasirats zweifelhaft geworden ist.</i>, ob er unrein<sup class="footnote-marker">23</sup><i class="footnote"> Durch Verunreinigung an einem Toten. Wäre er bestimmt unrein, so müsste er sich zweimal scheren, zunächst am siebenten Tage, nachdem er am dritten und siebenten Tage gesprengt ist (N. 20, 1), sodann beim Abschluss des neuen in Reinheit abgehaltenen Nasirats (N. 20, 2).</i> und als entschieden aussätzig erklärt worden ist<sup class="footnote-marker">24</sup><i class="footnote"> Am selben Tage wird es ihm zweifelhaft, ob er vorher als aussätzig erklärt worden ist (s. Nas. VII, N. 34), an jenem Tage selbst aber ist er bereits vom Aussatz geheilt.</i>, darf erst nach sechzig Tagen<sup class="footnote-marker">25</sup><i class="footnote"> Nachdem er ein Nasirat abgehalten, das doppelt so lang war als das, welches er gelobt hatte. Hätte er z. B. ein Nasirat für ein Jahr gelobt, so dürfte er erst nach zwei Jahren Heiliges geniessen und erst nach vier Jahren Wein trinken u. s. w.</i> Heiliges geniessen<sup class="footnote-marker">26</sup><i class="footnote"> Der Fall ist hier dadurch besonders compliciert, dass vier Möglichkeiten vorliegen: der Nasir ist entweder a) vollständig rein, d. h. weder in Berührung mit einem Toten gekommen noch aussätzig gewesen, oder b) bestimmt unrein und aussätzig, oder c) unrein aber nicht aussätzig, oder d) aussätzig aber nicht unrein gewesen. Wäre er nun bestimmt unrein und aussätzig gewesen, so müsste er jetzt, da er geheilt ist, sich sofort scheren, nach sieben Tage sich zum zweiten Male scheren, am achten Tage seine Opfer bringen (s. N. 20, 3) und dürfte dann, wenn er am dritten und siebenten Tage gesprengt wurde, Heiliges geniessen; darauf müsste er wiederum sieben Tage zählen, um sich dann wegen der Verunreinigung als Nasir zu scheren (N. 20, 1), denn die sieben Tage der Zählung nach der Heilung des Aussatzes werden ihm nicht angerechnet (Nas. VII, 2); eine Sprengung am dritten und siebenten Tage brauchte jetzt nicht zu erfolgen, da sie bereits in der vorhergehenden Woche geschehen ist. Er müsste schliesslich noch ein neues Nasirat von dreissig Tagen in Reinheit abhalten, sich scheren und die Scheropfer darbringen und dürfte dann wieder Wein trinken (N. 20, 2). Nun ist aber seine Unreinheit nicht gewiss, sondern nur zweifelhaft, folglich darf er sich nicht sogleich, sondern erst nach dreissig Tagen d. i. nach dem event. Abschluss seines Nasirats seheren: (I); er lässt sich zuvor am dritten und siebenten Tage sprengen, bringt die beiden Vögel und lässt sich scheren (N. 20, 3). Ist er nun aussätzig gewesen, so wird ihm dieses Scheren, als das erste, zu dem er verpflichtet ist, angerechnet; ist er jedoch nicht aussätzig, sondern nur als Nasir unrein gewesen, so wird ihm dieses Scheren als das pflichtmässige angerechnet, und er muss wegen der event. Unreinheit das Vogel Sündopfer bringen, das jedoch nicht gegessen werden darf (N. 11), während er das Vogel-Ganzopfer und Schuldopferlamm, zu dem sonst der unrein gewordene Nasir verpflichtet ist, nicht bringen darf, da er vielleicht nicht unrein war und somit profane Tiere im Heiligtum (<span dir="rtl">חולין לעזרה</span>) darbringen würde. Vielleicht aber war er nicht aussätzig und nicht unrein, sodass dieses Scheren als das beim Abschluss eines Nasirats vorgeschriebene gelten könnte; dann muss er aber noch das hierbei erforderliche Ganzopferlamm bringen und dabei den Vorbehalt (<span dir="rtl">תנאי</span>) aussprechen, dass es, falls er rein ist, als das Pflichtopfer, falls er jedoch nicht rein ist, als freiwillige Gabe (<span dir="rtl">נדבה</span>) gelten solle; das Sünd- und Friedensopfer, zu dem er als Nasir auch noch verpflichtet wäre, darf er aber nicht bringen, weil ein Sündopfer nicht als freiwillige Gabe dargebracht werden darf, er also vielleicht <span dir="rtl">חולין לעזרה</span> bringen würde; das Friedensopfer wiederum, bei dem er jene Bedingung wohl aussprechen könnte, da es event, auch als freiwillige Gabe gebracht werden darf, ist nicht unbedingt erforderlich, denn der Nasir hat seiner Pflicht genügt, auch wenn er sich nur nach einem der drei vorgeschriebenen Opfer scheren liess (Nas. VI, 7 Ende). Indessen selbst nach diesem Scheren darf er Heiliges noch nicht geniessen, weil er vielleicht doch aussätzig war und als solcher sich erst noch ein zweites mal nach sieben Tagen scheren müsste, um Heiliges essen zu dürfen; und auch Wein darf er noch nicht trinken, weil er vielleicht aussätzig war und das Scheren beim Aussatz nicht das Scheren des Nasir ersetzen würde, oder aber weil er vielleicht unrein war und jenes Scheren zum Abschluss des Nasirats geschehen musste. Aus diesen Gründen darf er erst nach dreissig Tagen sich zum zweiten Male scheren (II). Ist er nämlich aussätzig gewesen, so war das erste Scheren, sowie dieses zweite, nach dreissig Tagen erfolgte Scheren wie bei jedem vom Aussatz Geheilten (N. 20, 3) erforderlich. Nun müsste er eigentlich am Tage nach dem zweiten Scheren die drei vorgeschriebenen Viehopfer bringen, um wieder Heiliges geniessen zu dürfen. Da aber zu diesen Opfern ein Sündopfer gehört, das unbedingt gebracht werden muss und dessen Unterbleiben den ganzen Act ungültig machen würde, so würde er, falls er in Wahrheit nicht aussätzig gewesen wäre, <span dir="rtl">חולין לעזרה</span> bringen, da ja ein Sündopfer auch bedingungsweise nicht als freiwillige Gabe dargebracht worden darf. Er muss deshalb sein Vermögen einem anderen verschreiben (Nid. 70 a), sodass er als Armer gilt; als solcher aber darf er sich mit einem Vogelsündopfer begnügen, das im Zweifelfalle gebracht, aber nicht gegessen werden darf, und das Fehlen des Vogel-Ganzopfers sowie des Schuldopferlammes macht den Act nicht ungültig. Es kann aber auch sein, dass er nicht aussätzig, sondern nur unrein gewesen, sodass das erste Scheren wegen dieser Unreinheit und das zweite als Abschluss des Nasirats geschah; er muss deshalb jetzt das Ganzopferlamm unter dem gleichen Vorbehalt wie nach dem ersten Scheren darbringen. Nachdem er nun das Opfer des vom Aussatz Geheilten nach dem zweiten Scheren entrichtet hat, darf er Heiliges geniessen. Man könnte freilich einwenden: falls er aussätzig war, so geschah doch das zweimalige Scheren eben wegen des Aussatzes, er wäre aber immer noch der Sühne bedürftig (<span dir="rtl">מחוסר כפרה</span>), weil er das wegen der event. Unreinheit (als Nasir) erforderliche Opfer noch nicht gebracht hat, da er ja das Vogel-Sündopfer, das er des Zweifels wegen nach dem ersten Scheren gebracht, zu früh dargebracht hat, weil er zuvor wegen des event. Aussatzes sich zweimal hätte scheren müssen! Allein, in seiner Eigenschaft als Nasir ist er nicht <span dir="rtl">מחוסר כפרה</span> (s. N. 20, 4) und der Genuss von Heiligem ist ihm sogleich nach der erfolgten Sprengung erlaubt. — Somit darf der Nasir in diesem Falle erst nach zweimaligem Scheren und nach sechzig Tagen Heiliges geniessen.</i> und erst nach hundertundzwanzig Tagen Wein trinken und sich an Toten verunreinigen<sup class="footnote-marker">27</sup><i class="footnote"> Die Verbote des Weingenusses und der Verunreinigung haben mit dem sechzigsten Tage für ihn noch nicht aufgehört, weil das zweimalige Scheren vielleicht des Aussatzes wegen geschehen musste, in diesem Falle würde es aber für ihn als Nasir nicht in Betracht kommen. War er aber unrein, so müsste er eigentlich am siebenten Tage nach dem zweiten Scheren sich scheren und nach dreissig Tagen, nachdem er ein Nasirat in Reinheit abgehalten, sich abermals scheren (N. 20, 1 und 2). Allein da er vielleicht rein ist, darf er nicht schon am siebenten Tage (nach dem sechzigsten) sich scheren, weil sein Nasirat event. sofort nach dem zweiten Scheren (wegen des Aussatzes) begonnen hat und durch Scheren nicht unterbrochen werden durfte. Er muss deshalb wiederum dreissig Tage warten und sich dann scheren (III); er bringt sodann das wegen der fraglichen Verunreinigung erfordediche Vogel-Sündopfer sowie das Ganzopferlamm mit dem oben erwähnten Vorbehalt, weil er vielleicht rein war und ein solches zum Abschluss des in Reinheit abgehaltenen Nasirats zu bringen verpflichtet ist. Der Weingenuss und die Verunreinigung bleiben ihm jedoch noch immer verboten, weil er vielleicht aussätzig und unrein war, das erste und zweite Scheren also wegen des Aussatzes und das dritte wegen des unterbrochenen Nasirats erfolgen musste. Er muss deshalb nochmals dreissig Tage warten und sich dann scheren (IV), nachdem er die erforderlichen drei Opfer gebracht hat und zwar das Ganzopferlamm mit der Bedingung, dass es, falls er nicht unrein und nicht aussätzig war, also bereits nach dem ersten Scheren das vorgeschriebene Ganzopfer entrichtet hat, eine freiwillige Gabe (<span dir="rtl">נדבה</span>) sein solle, sowie das Lamm zum Sündopfer und das zum Friedensopfer, zu dem er ja noch bestimmt verpflichtet ist. Dann erst, nach diesen hundertundzwanzig Tagen erlischt sein Nasirat, und er darf wieder Wein trinken und sich verunreinigen.</i>, denn das (Gesetz über das) Scheren beim (Aussatz-) Schaden hebt das (Gesetz über das) Scheren des Nasir nur dann auf, wenn jener gewiss ist<sup class="footnote-marker">28</sup><i class="footnote"> S. Nas. VI, 5 und das. N. 41. Wäre er also bestimmt aussätzig gewesen, so hätte er sich zweimal scheren dürfen, einmal sogleich und zum zweiten Male nach sieben Tagen, obschon ihm als Nasir das Scheren verboten wäre.</i>, wenn er aber nur zweifelhaft ist, hebt es dieses nicht auf<sup class="footnote-marker">29</sup><i class="footnote"> Darum darf er sich nicht sogleich scheren, sondern muss mit dem ersten Scheren, zu dem er als Aussätziger verpflichtet wäre, dreissig Tage warten. — Die Mischna hat hier nur deshalb von sechzig und hundertundzwanzig Tagen gesprochen, weil sie den Fall annimmt, dass nur ein unbefristetes, also ein dreissig Tage währendes Nasirat gelobt ist. Handelte es sich aber z. B. um ein Nasirat von einem Jahre, so wären die Fristen vor dem jeweilgen Scheren ebensolange zu bemessen; er dürfte also Heiliges erst nach zwei Jahren geniessen und erst nach vier Jahren Wein trinken und sich verunreinigen.</i>.
+
+Chapter 9
+
+<sup class="footnote-marker">*</sup><i class="footnote">&lt;ftnote&gt;Bemerkung: Die ersten sieben Abschnitte des Traktats Nasir erschienen noch im Jahre 1918 in der Bearbeitung von Rabbiner Dr. M. Petuchowski <span dir="rtl">ז״ל</span>. Ein früher Tod liess dem Verewigten die Bearbeitung und Herausgabe des ganzen Seder Naschim nicht mehr gelingen. In dem handschriftlichen Nachlass, für dessen leihweise Überlassung Herrn Dr. T. Jakobowits in Prag auch an dieser Stelle gedankt sei, fand sich die druckfertige Bearbeitung des achten Abschnittes von Nasir, welche hier unverändert zum Abdruck gelangt. Von den nachgelassenen Notizen zu dem restlichen Teil des Seder Naschim sind die in die weitere Bearbeitung aufgenommenen in eckige Klammern gesetzt und als aus dem Nachlass stammende kenntlich gemacht.<br>Dr. S. Schlesinger.</i>Für Nichtjuden gibt es kein Nasirat<sup class="footnote-marker">1</sup><i class="footnote"> Ein Nichtjude, der ein Nasirat gelobt hat, muss die Nasirvorschriften nicht einhalten; die Nasiropfer dürfen von ihm zur Darbringung nicht angenommen werden. Die das Nasirgesetz einleitenden Worte: „Sprich zu den Kindern Israels …“ (Num. 6, 1) sehliessen den Nichtjuden von diesem Gesetze aus (Talmud 61 a, vgl. dorts. <span dir="rtl">פירוש הרא״ש</span>).</i>. Für Frauen und Knechte<sup class="footnote-marker">2</sup><i class="footnote"> Gemeint ist der heidnische Knecht (<span dir="rtl">עבד כנעני </span>), der nach Beschneidung und Tauchbad zur Einhaltung bestimmter Religionsgesetze verpflichtet ist.</i> gibt es ein Nasirat. Strenger ist es<sup class="footnote-marker">3</sup><i class="footnote"> bzgl. des Ungültigmachens des Nasirats.</i> bei Frauen als bei Knechten, denn er<sup class="footnote-marker">4</sup><i class="footnote"> der Eigentümer.</i> kann seinen Knecht zwingen<sup class="footnote-marker">5</sup><i class="footnote"> Der Eigentümer kann dem Knecht befehlen, die Nasirvorschriften zu übertreten (Wein zu trinken und sich an Leichen zu verunreinigen). Die Worte <span dir="rtl">לאסר אסר על נפשו</span>„ … sich etwas zu versagen“ (Num. 30, 2), die auch für den Nasir gelten, besagen, dass nur wer Herr seiner selbst ist, sein Nasirat einhalten muss, also nicht der Knecht gegen den Willen seines Eigentümers, da die Einhaltung des Nasirats seinen Dienst beeinträchtigen kann (Talmud 62 b, vgl. dorts. <span dir="rtl">תוספות</span> sub <span dir="rtl">לאסר אסר</span>). <span dir="rtl">כופה</span> „er kann zwingen“, wörtlich „beugen“. Im Mischnatext des Jeruschalmi beidemal <span dir="rtl">כופף</span> gleicher Bedeutung.</i>, aber er<sup class="footnote-marker">6</sup><i class="footnote"> der Eheman.</i> kann nicht seine Frau zwingen.<sup class="footnote-marker">7</sup><i class="footnote"> es sei denn, dass er ihr Nasirgelübde vorschriftsmässig aufgehoben hat.</i> Strenger ist es<sup class="footnote-marker">3</sup><i class="footnote"> bzgl. des Ungültigmachens des Nasirats.</i> (andererseits) bei Knechten als bei Frauen, denn er<sup class="footnote-marker">6</sup><i class="footnote"> der Eheman.</i> kann die Gelübde seiner Frau aufheben<sup class="footnote-marker">8</sup><i class="footnote"> Bestimmte Gelübde, zu denen auch das Nasirgelübde gehört (vgl. Ned. XI, 1 und 2 und dorts. N. 3). Ebenso kann auch der Vater das Nasirgelübde seiner noch nicht mannbar gewordenen unverheirateten Tochter aufheben (Tossifta VI, vgl Ned. X, 2 und XI, N. 2 und 3).</i>, aber er<sup class="footnote-marker">4</sup><i class="footnote"> der Eigentümer.</i> kann nicht die Gelübde seines Knechtes aufheben<sup class="footnote-marker">9</sup><i class="footnote"> Sondern ihm lediglich befehlen, die Nasirvorschriften zn übertreten.</i>. Hat er<sup class="footnote-marker">6</sup><i class="footnote"> der Eheman.</i> seiner Frau (das Nasirat) aufgehoben, so hat er (es) für immer aufgehoben;<sup class="footnote-marker">10</sup><i class="footnote"> Auch wenn der Ehmann nach der Aufhebung wieder zustimmt, dass die Frau das Nasirat einhält, bleibt dieses aufgehoben; ebenso auch, wenn er nach der Aufhebung gestorben ist oder seine Frau geschieden hat. Das „Zwingen“ (<span dir="rtl">כפיה</span>) hat aber nur so lange Kraft, als es anhält. Stimmt also der Eigentümer nachher wieder zu, dass der Knecht das Nasirat einhält, oder wird der Knecht frei, so muss er die Nasirvorschriften wieder beobachten.</i> hat er<sup class="footnote-marker">4</sup><i class="footnote"> der Eigentümer.</i> seinem Knecht (das Nasirat) aufgehoben, so muss dieser, ist er frei geworden, sein Nasirat zuende führen<sup class="footnote-marker">11</sup><i class="footnote"> d. h. so viele Tage noch die Nasirvorschriften beobachten, dass er zusammen mit den Tagen, die er während seiner Dienstzeit das Nasirat einhalten konnte, die Dauer des von ihm gelobten Nasirats vollendet. Der Ausdruck <span dir="rtl">הפר לעבדו</span> „hat er seinem Knecht (das Nasirat) aufgehoben“ ist hier ungenau und durch das vorhergehende <span dir="rtl">הפר</span> veranlasst; gemeint ist <span dir="rtl">כפה</span> „hat er ihn gezwungen“, da es beim Knecht nur <span dir="rtl">כפיה</span> und nicht <span dir="rtl">הפרה</span> gibt. So die meisten Erklärer. Maim, aber liest in der Mischna wie die neueren Talmudausgaben <span dir="rtl">הפר לעבדו יצא לחרות ומשלים נזירותו</span> und erklärt danach, dass der Knecht frei wird, wenn der Eigentümer in Form der <span dir="rtl">הפרה</span> das Nasirgelübde aufzuheben versucht (vgl. Maim. <span dir="rtl">הלכות נזירות</span> II, 18 und <span dir="rtl">הלכות עבדים</span> VIII, 17 und <span dir="rtl">השגות הראב״ד</span> an beiden Stellen).</i>. Ist er<sup class="footnote-marker">12</sup><i class="footnote"> der Knecht.</i> von ihm weggegangen<sup class="footnote-marker">13</sup><i class="footnote"> dem Eigentümer entlaufen.</i>, dann — sagt R. Meïr — darf er (Wein) nicht trinken; R. Jose aber sagt: Er darf (Wein) trinken<sup class="footnote-marker">14</sup><i class="footnote"> Der Knecht, der entläuft, verbleibt im Besitze des Eigentümers. R. Meïr nimmt an, dass der Besitzer für die Zeit, da der Knecht nicht im Dienst ist, wohl zustimmt, dass er das Nasirat beobachte, damit er getrieben durch diese Entbehrung wieder zu ihm zurückkehre, wo er auf seinen Befehl wieder Wein trinken darf. R. Jose aber nimmt an, dass der Eigentümer dem Knecht auch für die Zeit, da er nicht im Dienst ist, die Einhaltung des Nasirats verwehrt, damit er sich nicht allzusehr schwäche (Talmud 62 b, vgl. dorts. <span dir="rtl">תוספות</span> sub <span dir="rtl">לימא</span>, vgl. auch <span dir="rtl">רדב״ז</span> zu Maim. <span dir="rtl">הלכות נזירות</span> I, 19). Nach der Erklärung des Jeruschalmi spricht die Mischna von einem Knecht, den der Herr gezwungen hat, das Nasirat zu übertreten. Die Meinungsverschiedenheit der beiden Tannaiten besteht darin, dass nach der Ansicht des R. Meïr ein solches Zwingen sich nicht auch auf die Zeit der Abwesenheit des Knechtes vom Herrn bezieht, es sei denn, dass der Herr dies ausdrücklich geäussert hat. Nach der Ansicht des R. Jose aber bezieht sich das Zwingen, auch ohne dass dies ausdrücklich geäussert ward, auch auf die Zeit, da der Knecht abwesend ist.</i>.
+Wenn einem Nasir der sich bereits geschoren hat<sup class="footnote-marker">15</sup><i class="footnote"> nach Beendigung seines Nasirats (vgl. S. 249, Einl. A).</i>, dann bekannt wird, dass er unrein ist,<sup class="footnote-marker">16</sup><i class="footnote"> Es wird ihm erst jetzt bekannt, dass er sich noch vor der Darbringung seiner Scheropfer an einer Leiche verunreinigt hat.</i> so stösst er, wenn es eine bekannte Unreinheit war<sup class="footnote-marker">17</sup><i class="footnote"> d. h. es ist anzunehmen, dass irgend jemand vom Vorhandensein der Leiche an dem Orte, wo der Nasir sich verunreinigt hat, wusste.</i>, (das Nasirat) um<sup class="footnote-marker">18</sup><i class="footnote"> so als ob ihm dies noch vor dem Scheren bekannt geworden wäre (vgl. S. 249, Einl. B).</i>. War es aber eine Unreinheit des Abgrundes,<sup class="footnote-marker">19</sup><i class="footnote"> d. h. es ist anzunehmen, dass niemand vom Vorhandensein der Leiche an dem betreffenden Orte wusste.</i> so stösst er (das Nasirat) nicht um.<sup class="footnote-marker">20</sup><i class="footnote"> Es ist dies eine sinaitische Tradition (<span dir="rtl"> הלכה למשה מסיני</span>), dass durch die Verunreinigung an <span dir="rtl">טמאת התהום</span> das Nasirat nicht umgestossen wird, wenn dem Nasir die Verunreinigung erst nach dem Scheren bekannt wurde (Talmud 68 a).</i> Wenn aber noch bevor er sich geschoren hat (ihm seine Verunreinigung bekannt wird), so stösst er in jedem Falle<sup class="footnote-marker">21</sup><i class="footnote"> ob nun die Verunreinigung an <span dir="rtl">טמאה ידועה</span> oder an <span dir="rtl">טמאת התהום</span> erfolgte.</i> (das Nasirat) um<sup class="footnote-marker">22</sup><i class="footnote"> Nach Maim. <span dir="rtl">הלכות נזירות</span> VI, 17 (vgl. Talmud 63 a) entspricht unsere Mischna in dieser Beziehung der Ansicht des R. Elieser, wonach der Nasir erst nach Beendigung sämtlicher Opferhandlungen und erst nach dem Scheren sein Nasirat als vollständig beendet ansehen darf (vgl. VI, 11 und VI, N. 79 und N. 94). Nach den Weisen aber (dorts.) muss dem Nasir die Verunreinigung durch <span dir="rtl">טמאת התהום </span> noch vor der Sprengung des Blutes eines der vom Nasir darzubringenden Opfer bekannt geworden sein, damit dadurch das Nasirat umgestossen werde (vgl. noch <span dir="rtl">תוספות י״ט</span> z. St.).</i>. Wie ist dies?<sup class="footnote-marker">23</sup><i class="footnote"> Was versteht man unter <span dir="rtl">טמאת התהום</span> und wie ist die Vorschrift darüber?</i> Wenn er<sup class="footnote-marker">24</sup><i class="footnote"> der Nasir.</i> hinuntergestiegen ist, um in einer Höhle ein Tauchbad zu nehmen<sup class="footnote-marker">25</sup><i class="footnote"> Selbst wenn der Nasir sich durch irgendeine andere Quelle der Unreinheit (nicht durch einen Toten) verunreinigt hat und nun in der Höhle ein Tauchbad nimmt, um sich davon zu reinigen, so dass anzunehmen ist, dass er sich vor der Verunreinigung durch eine Leiche in Acht nimmt (<span dir="rtl">תוספות</span>).</i>, und es findet sich ein Toter schwimmend an der Mündung der Höhle<sup class="footnote-marker">26</sup><i class="footnote"> In Höhlen pflegte man Tote zu bestatten. Es liegt also <span dir="rtl">טמאה ידועה</span> vor. Andere Laa. statt <span dir="rtl">על גבי :על פי</span> „auf“ und <span dir="rtl">על פני</span> „an der Oberfläche“.</i>, so ist er unrein.<sup class="footnote-marker">27</sup><i class="footnote"> wenn ein Zweifel besteht, ob er sich verunreinigt hat, selbst wenn dieser Zweifel erst nach der Scherung entsteht. Er muss also ein neues Nasirat halten (vgl. S. 249 Einl. B). Die Höhle gilt als nicht öffentliches Gebiet, sonst gälte der Nasir nach dem Grundsatz <span dir="rtl">ספק טומאה ברשות הרבים טהור</span> als rein (vgl. VIII, N. 1).</i> Findet er sich aber versunken am Boden der Höhle<sup class="footnote-marker">28</sup><i class="footnote"> Es liegt dann <span dir="rtl">טמאת</span> <span dir="rtl">התהום</span> vor.</i>, so ist er<sup class="footnote-marker">24</sup><i class="footnote"> der Nasir.</i>, wenn er, um sich abzukühlen hinuntergestiegen ist<sup class="footnote-marker">29</sup><i class="footnote"> Selbst wenn der Nasir lediglich um sich abzukülen, in der Höhle ein Bad nimmt, so dass also eine besondere Vorsicht, sich zu verunreinigen, bei ihm nicht vorausgesetzt werden kann (<span dir="rtl">תוספות</span>, vgl. N. 25).</i>, rein<sup class="footnote-marker">30</sup><i class="footnote"> Nicht nur im Zweifelsfalle, sondern auch wenn er sich sicher an der Leiche verunreinigt hat, sofern ihm dies nach der Scherung erst bekannt wurde. Nach Maim. <span dir="rtl">הלכות נזירות</span> VI, 20 gilt der Nasir nur im Zweifelsfalle als rein; hat er sich aber sicher verunreinigt, so stösst er, erfährt er erst nach der Scherung davon, allerdings das Nasirat nicht um (s. oben), wohl aber gilt er als unrein.</i>; wenn aber, um sich von einer Verunreinigung an einem Toten zu reinigen (er hinuntergestiegen ist)<sup class="footnote-marker">31</sup><i class="footnote"> und beginnt dann ein neues Nasirat zu halten (vgl. S. 249 Einl. B), oder aber gelobt sein Nasirat erst, nachdem er das Tauchbad genommen.</i>, unrein<sup class="footnote-marker">32</sup><i class="footnote"> Im Zweifelsfalle, selbst wenn der Zweifel erst nach der Scherung entsteht. Die sinaitische Tradition bzgl. <span dir="rtl">טמאת התהום</span> bezieht sich auf diesen Fall nicht. Zu den sonstigen Bestimmungen über <span dir="rtl">טמאת התהום</span> vgl. Pesachim VII, 7 und Mischnajot, Seder Moed ed. Baneth S. 213 N. 44 und 45.</i>. Denn der schon Unreine verharrt in der Unreinheit, der von vornherein Reine aber verharrt in der Reinheit, da die Sache begründet ist<sup class="footnote-marker">33</sup><i class="footnote"> wörtlich: „da die Sache Füsse hat“. Da der Nasir schon von vornherein unrein war, ist Grund vorhanden, auch bei <span dir="rtl">טמאת התהום</span> ihn weiter als unrein zu betrachten. War der Nasir aber von vornherein rein, dann gilt er als im Zustand der Reinheit, verblieben.</i>.
+<sup class="footnote-marker">34</sup><i class="footnote"> Diese und die folgende Mischna haben inhaltlich mit dem Hauptthema des Traktates Nasir nichts zu tun. Sie sind nur deshalb hierher gesetzt, weil in ihnen wie in der vorhergehenden Mischna auf Grund von <span dir="rtl">רגלים לדבד</span> entschieden wird. An ihrem eigentlichen Platze steht Mischna 3 genau so Ohaloth XVI, 3.</i> Wenn jemand einen Toten als ersten<sup class="footnote-marker">35</sup><i class="footnote"> <span dir="rtl">בתחלה</span> „als ersten“ wörtlich: „zuerst“, d. h. ohne vorher schon andere Tote dort gefunden zu haben. In der Münchener Handschrift steht <span dir="rtl">בתחלה</span> nicht im Mischnatexte.</i> findet, hingelegt nach der gewöhnlichen Weise<sup class="footnote-marker">36</sup><i class="footnote"> Zu den Worten der Mischna <span dir="rtl">כדרכו</span> … <span dir="rtl">המוצא</span> heisst es im Talmud 65 a: <span dir="rtl">אמר רב יהודה מצא פרט למצוי מת פרט להרוג משכב פרט ליושב כדרכו פרט לשראשו מונח בין ירכותיו </span>. D. h. die Mischna spricht von dem Fall, dass man nicht wusste, dass dort ein Toter sein dauerndes Grab hat: sonst dürfte man ihn nicht wegschaffen. Der gefundene Tote war ferner unverletzt, bei einem Erschlagenen gälte die Verordnung von <span dir="rtl">תבוסה</span> und <span dir="rtl">שכונת קברות</span> (s. weiter) nicht. Endlich wurden die Toten liegend und in üblicher Weise bestattet gefunden (nicht etwa in sitzender Haltung oder den Kopf zwischen den Hüften); sonst ist anzunehmen, dass die Toten Nichtjuden waren, wobei ebenfalls die Verordnung bzgl. <span dir="rtl">שכונת קברות</span> nicht gälte (vgl. <span dir="rtl">תוספות י״ט</span>).</i>, dann kann er ihn mit seiner Tebusa wegschaffen<sup class="footnote-marker">37</sup><i class="footnote"> Wenn man nur einen oder zwei Tote gefunden hat, schafft man sie mit ihrer <span dir="rtl">תבוסה</span> weg, und der Ort gilt als rein (darf von Priestern betreten werden u. dgl.). Man nimmt nämlich an, dass die Toten hier nur provisorisch bestattet sind und darf sie deshalb wegschaffen. Unter <span dir="rtl">תבוסה</span> versteht man die lose Erde unter dem Toten, die durch Blut und sonstige Absonderungen gelockert ist und dazu noch drei Finger tief festen Bodens, da so weit Substanzen von der Leiche gedrungen sein mögen (Talmud 65 a). Diese Erdunterlage muss man beim Fortschaffen der Toten mitnehmen. Im babil. Talmud <span dir="rtl">תפוסתו</span> im Jeruschalmi <span dir="rtl">תפושתו</span>. Die Etymologie des Wortes ist unsicher; vgl. auch S. Grünbergs Abhandlung im hebr. Teil der Monatsschrift Jeschurun (Berlin) <span dir="rtl">חוברת ששית</span> (<span dir="rtl">תרפ״ו</span>) <span dir="rtl">שנה ששית</span> S. 96—102.</i>. Hat er zwei gefunden, kann er sie (ebenfalls) mit ihrer Tebusa wegschaffen<sup class="footnote-marker">37</sup><i class="footnote"> Wenn man nur einen oder zwei Tote gefunden hat, schafft man sie mit ihrer <span dir="rtl">תבוסה</span> weg, und der Ort gilt als rein (darf von Priestern betreten werden u. dgl.). Man nimmt nämlich an, dass die Toten hier nur provisorisch bestattet sind und darf sie deshalb wegschaffen. Unter <span dir="rtl">תבוסה</span> versteht man die lose Erde unter dem Toten, die durch Blut und sonstige Absonderungen gelockert ist und dazu noch drei Finger tief festen Bodens, da so weit Substanzen von der Leiche gedrungen sein mögen (Talmud 65 a). Diese Erdunterlage muss man beim Fortschaffen der Toten mitnehmen. Im babil. Talmud <span dir="rtl">תפוסתו</span> im Jeruschalmi <span dir="rtl">תפושתו</span>. Die Etymologie des Wortes ist unsicher; vgl. auch S. Grünbergs Abhandlung im hebr. Teil der Monatsschrift Jeschurun (Berlin) <span dir="rtl">חוברת ששית</span> (<span dir="rtl">תרפ״ו</span>) <span dir="rtl">שנה ששית</span> S. 96—102.</i>. Hat er drei gefunden, dann gilt der Ort, wenn zwischem dem ersten und dem letzten Toten nicht weniger als vier und nicht mehr als acht Ellen Entfernung ist, als Gräberstätte. Man muss dann von dort aus weiter (nach allen Seiten hin) zwanzig Ellen weit untersuchen<sup class="footnote-marker">38</sup><i class="footnote"> Die beiden obigen Vorschriften sind in der üblichen Art der Totenbestattung begründet. Aus einem Vorhof (<span dir="rtl">חצר</span>) gelangte man zu beiden Seiten in je einer Gräberhöhle (<span dir="rtl">מערה</span>). An den Wänden der Höhle wurden die Toten in Nischen (<span dir="rtl">כוכין</span>) gebettet. Das Ausmass des Vorhofs betrug sechs Ellen im Quadrat, das der Höhle vier zu sechs Ellen (so nach den Weisen in Baba bathra VI, 8). Die längste geradlinige Ausdehnung in einer solchen Höhle, die Diagonale, beträgt somit annähernd acht Ellen. Liegen also die beiden äussersten der aufgefundenen Toten (dies bedeutet hier <span dir="rtl">בין זה לזה</span>) nicht mehr als acht Ellen von einander entfernt, nimmt man an, dass man eine verschüttete Gräberhöhle vor sich hat. Der Ort gilt als <span dir="rtl">שכונת קברות</span> „Gräberstätte“, als ein Platz, wo die Toten ihr dauerndes Grab gefunden haben. Aus einer solchen <span dir="rtl">שכונת קברות</span> darf man aber die Toten nicht wegschaffen, sondern muss sie dort wiederbegraben. Ist andererseits die Entfernung zwischen den beiden äussersten der gefundenen Toten geringer als vier Ellen, dann nimmt man an, dass von vornherein die Toten hier nur provisorisch begraben wurden und man darf sie wegschaffen. Da nun möglicherweise von dieser gefundenen Gräberhöhle sechs Ellen (das Mass des Vorhofes) entfernt in irgend einer Richtung die zweite Gräberhöhle sich befindet, so muss man vom Auffindungsplatz der Toten nach allen Seiten hin zwanzig Ellen weit den Boden nach Toten durchsuchen, um den Ort als rein betrachten zu können. Diese zwanzig Ellen setzen sich so zusammen: acht Ellen der Diagonale der gefundenen Höhle, sechs Ellen der Ausdehnung des Vorhofs, sechs Ellen der Länge der etwa noch vorhandenen zweiten Höhle auf der gegenüberliegenden Seite des Vorhofs (Erschwerend rechnet man die Diagonale der Höhle ein, aber nur von der einen, vgl. Talmud Baba bathra 102 a).</i>. Findet man dann (auch nur) einen (Toten) am Ende der zwanzig Ellen, dann muss man wieder von dort aus weiter (nach allen Seiten hin) zwanzig Ellen weit untersuchen<sup class="footnote-marker">39</sup><i class="footnote"> Da dieser Tote möglicherweise zu einer neuen in N. 38 beschriebenen Gräberanlage gehört, muss man diese Untersuchung neuerdings vornehmen.</i>. Denn die Sache ist begründet, obgleich er, hätte er ihn als ersten gefunden, ihn mit seiner Tebhusa wegschaffen hätte können<sup class="footnote-marker">40</sup><i class="footnote"> Zu <span dir="rtl">רגלים לדבר</span> vgl. N. 33. Da schon vorher drei Tote gefunden wurden, besteht Grund zur Annahme, dass auf diesem Platze sich ein ganzes Gräberfeld befindet.</i>.
+<sup class="footnote-marker">41</sup><i class="footnote"> Auch diese Mischna wird hier nur hergesetzt, weil in ihr auf Grund von <span dir="rtl">רגלים לדבר</span> entschieden wird (vgl. N. 34). Der erste Teil dieser Mischna, der von Aussätzen handelt, findet sich an seinem eigentlichen Platze mit näherer Ausführung Negaim V, 4 und 5.</i> Bei jedem Zweifel in Bezug auf Aussätze ist der damit Behaftete zuerst<sup class="footnote-marker">42</sup><i class="footnote"> d. h. bevor die Unreinheit bei ihm festgestellt ist. Das <span dir="rtl">בתחלה</span> wird durch das folgende <span dir="rtl">עד שלא נזקק לטמאה</span> erklärt.</i> rein, solange seine Unreinheit nicht festgestellt ist<sup class="footnote-marker">43</sup><i class="footnote"> wörtlich: „insolange er noch nicht an die Unreinheit gebunden ist“. In der Mischna Negaim IV, 4 wird dies folgendermassen erklärt: Wenn zwei mit einem Fleck (<span dir="rtl">בהרת</span>) Behaftete zum Priester kommen, dann muss er sie nach Lev. 13, 4 sieben Tage lang isolieren. Bei der hierauf stattfindenden Untersuchung zeigt es sich nun, dass bei dem einen der Fleck sich ausgebreitet hat, bei dem andern nicht; es besteht aber der Zweifel, bei welchem der beiden dieses und bei welchem jenes der Fall ist. Obwohl nach Lev. 13, 5—8 (vgl. Negaim III, 3) zumindest einer der beiden wegen Ausbreitung des Flecks für unrein erklärt werden sollte, der andere wenigstens auf weitere sieben Tage isoliert werden müsste, werden dennoch beide, da bei keinem von vornherein die Unreinheit festgestellt war, für rein erklärt. Nach R. Akiba gilt das nur, wenn, wie ausgeführt, zwei Menschen zum Priester kommen. Nach den Weisen aber wird sogar ein Mensch, bei dem sich zwei Flecken zeigen, für rein erklärt, wenn nach der siebentägigen Isolierung ein Zweifel obwaltet, welcher der beiden Flecken sich ausgebreitet hat. Es ist dies eine biblische Verordnung, die im Sifra aus Lev. 13, 22 gefolgert wird.</i>. Ist aber seine Unreinheit bereits festgestellt, dann ist er im Zweifelfalle unrein<sup class="footnote-marker">44</sup><i class="footnote"> In der Mischna Negaim V, 5 wird dies folgendermassen erklärt: Bei zwei mit einem Fleck behafteten Menschen hat sich der Fleck ausgebreitet und beide wurden daraufhin für unrein erklärt (s. vorherg. Note). Nachher aber geht die Ausbreitung des Flecks bei dem einen vollständig zurück, beim andern nicht; es besteht aber der Zweifel, bei welchem der beiden dieses und bei welchem jenes der Fall ist. Obwohl nun der eine als geheilt zu betrachten wäre, bleiben beide solange unrein, bis mit Sicherheit festgestellt ist, dass die Ausbreitung des Flecks bei beiden vollständig zurückgegangen ist. Da nämlich beide schon einmal für unrein erklärt worden waren, wird der Zweifel bei jedem einzelnen nach der schwereren Seite hin entschieden. Es wird dies im Sifra aus Lev. 13, 28 gefolgert.</i>.<sup class="footnote-marker">45</sup><i class="footnote"> Der folgende Abschnitt der Mischna, der von dem am Fluss Leidenden handelt, findet sich an seinem eigentlichen Platze und ausführlicher Zabim II, 2.</i> Nach sieben<sup class="footnote-marker">46</sup><i class="footnote"> Ed. Lowe hat <span dir="rtl">בשבע</span> (fem.) im Mischnatexte. Der (übrigens saboräischen) Diskussion Kidduschin 2 b hat jedoch <span dir="rtl">בשבעה</span> im Mischnatexte vorgelegen.</i> Richtungen untersucht man den am Flusse Leidenden bevor sein Fluss<sup class="footnote-marker">47</sup><i class="footnote"> Die Münchener Handschrift und Jeruschalmi haben <span dir="rtl">לטמאה</span> im Mischnatexte.</i> festgestellt ist<sup class="footnote-marker">48</sup><i class="footnote"> Wenn ein am Flusse Leidender nur einmal Fluss gesehen hat, wird er dadurch noch nicht zum <span dir="rtl">זב</span>, sondern er ist wie ein <span dir="rtl">בעל קרי</span> (Lev. 15, 16); ein zweimaliges Erscheinen des Flusses macht ihn erst vollständig unrein; er muss sieben Tage lang warten und dann, wenn während der Wartezeit sich kein neuerlicher Fluss gezeigt hat, sich reinigen (dorts. 13). Ein dreimaliges Sehen des Flusses verpflichtet nach einer Wartezeit von sieben reinen Tagen zu einem Opfer (dorts. 14 f. vgl. Megilla 8 a). Die Mischna lehrt nun, dass man vor der Feststellung der eigentlichen Unreinheit, d. h. also bei den beiden ersten Malen nachforscht, ob das Sehen des Flusses durch eine der hier aufgezählten Ursachen hervorgerufen wurde. Es geschieht dies nach Nidda 35 a deshalb, weil nur dann das Opfer nach dem dreimaligen Sehen gebracht wird, wenn bei den beiden ersten Malen das Sehen durch keine der hier aufgezählten Ursachen hervorgerufen wurde. Ferner deshalb, weil nur dann das zweimalige Sehen den am Flusse Leidenden vollständig unrein macht, wenn beim zweiten Mal keine der Ursachen wirkend war (wohl aber wird er vollständig unrein, wenn lediglich beim ersten Mal das Sehen durch eine der Ursachen hervorgerufen worden war). Diese Bestimmungen deuten die Weisen Keritot 8 b aus <span dir="rtl">מבשרו</span> in Lev. 15, 2 (<span dir="rtl">מבשרו ולא מהמת אונסו</span>).</i>. (Man forscht nach) bzgl. Essens und Trinkens, Hebens und Springens und einer Krankheit und eines Anblicks und Gedanken<sup class="footnote-marker">49</sup><i class="footnote"> Der Genuss schwerverdaulicher Speisen, übermässiges Trinken, Heben, Springen, eine Krankheit, der Anblick eines Geschöpfes, das wollüstige Begierde im Beschauer hervorruft, wollüstige Gedanken, all dies kann einen Fluss hervorrufen. Ein dadurch hervorgerufenes Erscheinen des Flusses wird aber in den in der vorhergehenden Note genannten Beziehungen nicht mitgerechnet.</i>. Ist aber der Fluss<sup class="footnote-marker">47</sup><i class="footnote"> Die Münchener Handschrift und Jeruschalmi haben <span dir="rtl">לטמאה</span> im Mischnatexte.</i> bereits festgestellt<sup class="footnote-marker">50</sup><i class="footnote"> Ist er nach zweimaligem Sehen bereits vollständig unrein geworden.</i>, untersucht man ihn nicht<sup class="footnote-marker">51</sup><i class="footnote"> wenn er das dritte Mal den Fluss sieht. Mag auch das dritte Sehen durch eine der sieben Ursachen hervorgerufen sein, so muss er doch das Opfer bringen. Dies wird aus Lev. 15, 33 gedeutet (Talmud 65 b).</i>. Sowohl bei einer Ursache<sup class="footnote-marker">52</sup><i class="footnote"> von den sieben genannten.</i> als auch bei einem Zweifel<sup class="footnote-marker">53</sup><i class="footnote"> Wenn der <span dir="rtl">זב</span> während der sieben Reinheitstage (s. N. 48) auf seinem Gewande sowohl Fluss als auch Samen vorfindet und er im Zweifel ist ob beide zugleich sich abgesondert haben oder getrennt, muss er neuerdings sieben Tage zählen. Würde er sicher wissen, dass sie zusammen sich abgesondert haben, dann würde er nach Nidda 22 a nur einen der sieben Reinheitstage nicht mitzählen dürfen (Talmud 66 a, vgl. dorts. Tossafoth sub <span dir="rtl">אמר רבא</span>; vgl. aber auch <span dir="rtl">תוספות י׳׳ט</span>).</i> als auch bei einem Samenerguss<sup class="footnote-marker">54</sup><i class="footnote"> Wenn das Sehen des Flusses beim zweiten Male innerhalb von vierundzwanzig Stunden nach einem Samenerguss erfolgt, so wird dieses Sehen nicht angerechnet (vgl. Zabim II, 3). Ist aber der am Fluss Leidende auf Grund zweimaligen Sehens bereits zum <span dir="rtl">זב</span> geworden, so gilt ein Sehen selbst innerhalb von vierundzwanzig Stunden nach einem Samenerguss als das dritte Mal. So die eiüe amoräische Erklärung im Talmud 66 a. Nach der andern dorts. gegebenen Erklärung lehrt hier die Mischna, dass, wenn der am Fluss Leidende durch zweimaliges Sehen zum <span dir="rtl">זב</span> geworden ist, sein Samenfluss, wenn dieser innerhalb von vierundzwanzig Stunden nach dem Sehen des Flusses erfolgt, nicht nur wie gewöhnlich durch Berührung verunreinigt (<span dir="rtl">מטמא במגע</span>), sondern auch durch Tragen (<span dir="rtl">מטמא במשא</span>, vgl. noch <span dir="rtl">תוספות י״ט</span>).</i> ist er dann unrein, da die Sache begründet ist<sup class="footnote-marker">55</sup><i class="footnote"> Zu <span dir="rtl">רגלים לדבר</span> vgl. N. 33. Da der am Fluss Leidende auf Grund zweimaligen Sehens schon vollständig unrein geworden ist, wird in den genannten Fällen erschwerend entschieden.</i>.<sup class="footnote-marker">56</sup><i class="footnote"> Der folgende Abschnitt der Mischna findet sich mit nur geringer Verschiedenheit an seinem eigentlichen Platze Sanhedrin IX, 1.</i> Schlägt jemand den andern und man schätzte ihn, dass er sterben muss<sup class="footnote-marker">57</sup><i class="footnote"> Andernfalls ist der Schläger nach jeder Ansicht freizusprechen.</i>, dann aber geht es ihm besser als vorher<sup class="footnote-marker">58</sup><i class="footnote"> und könnte bei seinem jetzigen Zustand genesen.</i>, hierauf geht es ihm wieder schlechter und schliesslich stirbt er, so ist er<sup class="footnote-marker">59</sup><i class="footnote"> der Schläger.</i> schuldig. R. Nechemja sagt: Er ist frei. Denn die Sache ist begründet<sup class="footnote-marker">60</sup><i class="footnote"> Nach einfacher Erklärung beziehen sich die Worte <span dir="rtl">שרגלים לדבר</span> auf die Ansicht des R. Nechemja: Da ihm besser geworden, ist Grund zur Annahme, dass er nicht in Folge dieses Schlages gestorben ist. Maim. aber bringt (<span dir="rtl">הלכות רוצח</span> IV, 5) die erstere Ansicht und schliesst daran die Worte <span dir="rtl"> שרגלים לדבר</span>. Danach bezöge sich <span dir="rtl">שרגלים לדבר</span> auf die erstere Ansicht: Da der Geschlagene ursprünglich als ein dem Tode Verfallener angesehen worden war, ist anzunehmen, dass er nur in Folge des Schlages gestorben ist. Maim. folgt damit Jeruschalmi, der zur Mischna lehrt: <span dir="rtl">כיני מתניתא ר׳ נחמיה פוטר ורבנן מחייבין שרגלים לדבר</span>, sei es, dass damit geradezu der Mischnatext korrigiert wird, sei es, dass lediglich der Text so erklärt wird (vgl. noch Mischnajot, Seder Nesikin ed. Hoffmann (Berlin 1898) S. 184 Note 22 a).</i>.
+Samuel war, nach den Worten des R. Nehorai, ein Nasir<sup class="footnote-marker">61</sup><i class="footnote"> Diese Ansicht hat praktisch zur Folge, dass jemand Nasir wird, wenn er die Worte spricht: „Ich will sein wie Samuel, wie der Sohn des Elkana“ u. dgl.; vgl. bezüglich Simsons I, 2.</i>. Denn es heisst (I Sam. 1, 11): Und „Mora“ soll nicht auf sein Haupt, kommen. Es heisst bei Simson (Ri. 13, 5): Und „Mora“… und es heisst bei Samuel<sup class="footnote-marker">62</sup><i class="footnote"> im zitierten Verse.</i>: Und „Mora“…; wie nun „Mora“, das bei Simson gesagt ist, auf einen Nasir hinweist<sup class="footnote-marker">63</sup><i class="footnote"> wie dies aus der Fortsestzung des Verses Ri. 13, 5: <span dir="rtl">כי נזיר אלקים יהיה הנער מן הבטן</span> deutlich hervorgeht.</i>, so weist auch „Mora“, das bei Samuel gesagt ist, auf einen Nasir hin<sup class="footnote-marker">64</sup><i class="footnote"> Nach R. Nehorai bedeutet <span dir="rtl">מורה</span> an beiden Stellen „Schermesser“. Obwohl die Ansicht, dass Samuel ein Nasir war, durch die Richter-Stelle, die von Simson handelt, begründet wird, so war er nach Maim. <span dir="rtl">הלכות נזירות</span> III, 16 doch nicht etwa <span dir="rtl">נזיר שמשון</span>, sondern <span dir="rtl">נזיר עולם</span>; die Unterschiede in den Gesetezesbestimmungen für diese beiden Arten des Nasirats s. I, 2 (vgl. noch <span dir="rtl">תוספות י״ט </span>).</i>. Da sagte R. Jose<sup class="footnote-marker">65</sup><i class="footnote"> In der Münchener Handschrift der Text: <span dir="rtl">אמר לו רבי יוסי</span>.</i>: Ist denn nicht vielmehr „Mora“ eine von Menschen<sup class="footnote-marker">66</sup><i class="footnote"> wörtlich: „von Fleisch und Blut“. Die Münchener Handschrift hat hier folgenden Text: <span dir="rtl">א״ל רבי יוסי והל׳ אין מור׳ אל׳ מור׳ של בש׳ ודם ומתרגמי׳ ומרות איניש לא תה׳ עלוהי</span>. Darnach würde aus dem Profetentargum der Beweis für die Auffassung des R. Jose erbracht. Es ist dies aber sicherl ch ein späterer Zusatz im Mischnatext. Tatsächlich übersetzt das Profetentargum in der Samuelstelle <span dir="rtl">מורא</span> mit <span dir="rtl">מרותא</span>. In Ri. 13, 5 aber mit <span dir="rtl">מספר</span> „Schermesser“; s. noch N. 68.</i> ? Da sagte zu ihm R. Nehorai: heisst es denn nicht bereits (I Sam. 16, 2): Und Samuel sprach: wie sollte ich gehen, wenn Saul davon hört, wird er mich töten!, woraus hervorgeht, dass wohl „Mora“<sup class="footnote-marker">67</sup><i class="footnote"> In den beiden Talmuden hier im Texte der Mischna <span dir="rtl">מורא</span>; s. noch N. 68.</i> von Menschen auf ihm war<sup class="footnote-marker">68</sup><i class="footnote"> R. Jose fasst <span dir="rtl">מורה</span> in der Samuel-Stelle in der Bedeutung „Furcht“ (so als ob <span dir="rtl">מורא</span> stünde; vgl. die N. 67 zitierte La. der beiden Talmude), oder aber leitet er <span dir="rtl">מורה</span> von <span dir="rtl">מר</span> ab, wonach das Wort „Herrschatt, Gewalt“ bedeutet (vgl. nh. <span dir="rtl">מרות</span> und das in N. 66 zitierte Profetentargum; vgl. auch Ps. 9, 21 <span dir="rtl">מורה</span> und dorts. Targum und Raschi). R. Nehorai bringt aber aus I Sam. 16, 2 den Beweis, dass Samuel wohl Furcht vor Menschen hatte resp. menschlicher Gewalt unterstand.</i>.
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+Mishnah Nazir
+משנה נזיר
+Mishnah Yomit by Dr. Joshua Kulp
+http://learn.conservativeyeshiva.org/mishnah/
+
+Mishnah Nazir
+
+
+
+Chapter 1
+
+All the substitutes for vows have the validity of vows. If one says, “I shall be [one]” he is a nazirite. “I shall be comely”, he is a nazirite. “A nazik”, “a naziah”, “a paziah”, he is a nazirite. [If one says,] “Behold I shall be like this one,” or “Behold I shall curl [my hair]” or “Behold, I shall tend [my hair]” or “Behold, I shall grow my hair long,” he is a nazirite. [If one says] “Behold, I shall [bring] birds [as offerings]” Rabbi Meir says he is a nazirite, but the sages say he is not a nazirite.
+[If one says,] “Behold I am a nazir [to abstain] from grape seeds, or from grape skins, or from shaving, or from [contracting] ritual defilement,” he is a nazirite and all the regulations of naziriteship apply to him. [If one says,] “Behold, I shall be like Samson”, “like the son of Manoah”, “like the husband of Delilah, or “like the one who uprooted the doors of Gaza,” or “like the one whose eyes the Philistines put out,” he is a nazirite like Samson. What difference is there between a nazirite like Samson and a life-nazirite? A life-nazirite if his hair becomes burdensome, he may thin it with a razor and then offer three animal sacrifices. If he should he be ritually defiled, he must offer the sacrifice [prescribed] for defilement. The nazirite like Samson if his hair becomes burdensome, he may not thin it. And if he becomes ritually defiled, he does not offer the sacrifice [prescribed] for defilement.
+A nazirite vow of unspecified duration is for thirty days. If one says, “Behold, I am a nazirite for one long [period”], or “Behold, I am a nazirite for one short [period]”, or even [if he says, “[Behold, I am a nazirite for as long as it takes to go] from here to the end of the earth,” he is a nazirite for thirty days. [If one says,] “Behold, I am a nazirite, plus one day,” or “Behold, I am a nazirite, plus one hour,” or “Behold, I am a nazirite, once and a half,” he becomes a nazirite for two [periods of naziriteship]. [If one says,] “Behold, I am a nazirite for thirty days plus an hour,” he becomes a nazirite for thirty-one days, since there is no naziriteship for hours.
+[If one says,] “Behold, I am a nazirite as the hairs of my head”, or “As the dust of the earth”, or “As the sands of the sea,” he becomes a life-nazirite, and shaves his head every thirty days. Rabbi says: this one does not shave his head every thirty days. The one who shave his head every thirty days is the one who says, “Behold, upon me are naziriteships as the hair on my head”, or “As the dust of the earth”, or “As the sands of the sea.”
+[If he says,] “Behold, I am a nazirite as the capacity of this house”, or “as the capacity of this basket,” we check him. If he says “I vowed one long period of naziriteship”, he becomes a nazirite for thirty days. But if he says “I vowed without specification”, we regard the basket as though it were full of mustard seed, and he becomes a nazirite for life.
+[If one says,] “Behold, I am a nazirite, as [long as it takes to get] from here to such and such a place,” we estimate the number of days [journey] from here to the place mentioned. If this is less than thirty days, he becomes a nazirite for thirty days; Otherwise he becomes a nazirite for that number of days.
+[If one says], “Behold I am a nazirite, as the number of days in a solar year” he must count as many naziriteships as there are days in the solar year. Rabbi Judah said: such a case once occurred, and when the man had completed [his naziriteships], he died.
+
+Chapter 2
+
+[If one says,] “Behold I am a nazirite [and abstain] from dried figs and pressed figs”: Beth Shammai says: he is an [ordinary] nazirite. Beth Hillel says: he is not a nazirite. Rabbi Judah said: even though Beth Shammai did say [that his formula is effective] they meant only one who says, “They are [forbidden] to me, as is a sacrifice.”
+If one says, “This cow is saying ‘Behold, I am a nazirite if I get up,” or “This door is saying ‘Behold, I am a nazirite if I open”: Bet Shammai says: he is a nazirite, But Bet Hillel says: he is not a nazirite. Rabbi Judah said: even though Beth Shammai did say [that his formula is effective] they meant only one who says, “This cow is [forbidden] to me, as is a sacrifice if it gets up.”
+If they mixed for him a cup of wine, and he said, “Behold, I am a nazirite in regard to it,” he becomes a nazirite. It once happened that a woman was intoxicated and they mixed for her a cup of wine and she said, “Behold, I am a nazirite in regard to it.” The sages ruled that she only meant to forbid it to herself as a sacrifice.
+[If one says,] “Behold, I am a nazirite, on condition that I can drink wine, or can have contact with the dead”, he becomes a nazirite, and all these things are forbidden him. [If he says,] “I knew that there is such a thing as naziriteship but I did not know that a nazirite is forbidden to drink wine”, he is bound [to his vow]. Rabbi Shimon releases him. [If he says,] “I knew that a nazirite is forbidden to drink wine, but I imagined that the sages would give me permission, since I cannot do without wine”, or “since [my profession] is to bury the dead”, he is released. Rabbi Shimon binds him [to his vow].
+[If one says,] “Behold, I am a nazirite and I take it upon myself to bring the hair offering of another nazirite”, and his friend heard and said “I too, and I take it upon myself to bring the hair offering of another nazirite”, then, if they are clever they will bring the other’s hair offering; otherwise they must bring hair offerings on behalf of other nazirites.
+[If one says,] “I take it upon myself to bring the hair offering of half of another nazirite,” and his friend heard and said, “I too take it upon myself to bring the hair offering of half of another nazirite,” –, this one brings a full hair offering and this one brings a full hair offering, the words of Rabbi Meir. But the Sages say: each brings half a hair offering.
+[If one says,] “Behold, I am a nazirite when I shall have a son,” and son is born to him, he becomes a nazirite. If the child is a daughter, or a tumtum, or an hermaphrodite, he does not become a nazirite. If he said, “When I shall have a child,” then even if it is a daughter, or a tumtum, or an hermaphrodite, he becomes a nazirite.
+If his wife miscarries, he does not become a nazirite. Rabbi Shimon says: [in this case] he should say, “If it was a viable child, behold, I am a nazirite from obligation; otherwise behold, I am a voluntary nazirite.” If [his wife] later bears a child, he then becomes a nazirite. Rabbi Shimon says: he should say, “If the first was a viable child, the first [naziriteship] was obligatory, and this one is voluntary; otherwise, the first one was voluntary, and the present one is obligatory.”
+[If one says,] “Behold, I am a nazirite [now] and a nazirite when I shall have a son”, and begins to count his own [naziriteship] and then a son is born to him, he completes his own [naziriteship] and then counts the one on account of his son. [If one says,] “Behold, I am a nazirite when I shall have a son, and a nazirite [on my own account]”, and begins to count his own [naziriteship] and then a son is born to him, he interrupts his own [naziriteship], counts the one on account of his son, and then complete his own.
+[If one says] “Behold, I am a nazirite when I shall have a son, and I will be a nazirite for one hundred days [on my own account],”: if a son was born to him before the expiration of seventy days, he loses none of this period; but if after seventy days, it voids [anything over the] seventy days, since there can be no shaving for a period of less than thirty days.
+
+Chapter 3
+
+If one says, “Behold, I am a nazirite,” he shaves on the thirty-first day. If he shaved on the thirtieth day, he has fulfilled his obligation. [If, however, he says] “Behold, I am a nazirite for thirty days,” and shaves on the thirtieth day, he has not fulfilled his obligation.
+If a man vows two naziriteships, he shaves for the first one on the thirty-first day, and for the second on the sixty-first day. If he shaved for the first on the thirtieth day, he can shave for the second on the sixtieth day. If he shaved on the day before the sixtieth, he has fulfilled his obligation. For this was the testimony that Rabbi Papias testified concerning one who vows two naziriteships, that if he shaved for the first on the thirtieth day, he is to shave for the second on the sixtieth day. And if he shaved on the day before the sixtieth day, he has fulfilled his obligation, the thirtieth day counting towards the required number.
+If one says, “Behold, I am a nazirite,” and becomes impure on the thirtieth day, he renders void the whole period. Rabbi Eliezer says: only seven days are void. [If one says,] “Behold, I am a nazirite for thirty days”, and becomes impure on the thirtieth day, then he renders void the whole period.
+[If he says,] “Behold, I am a nazirite for one hundred days,” and becomes impure on the hundredth day, he renders void the whole period. Rabbi Eliezer says: only thirty days are void. If he becomes impure on the hundred and first day, thirty days are void. Rabbi Eliezer says: only seven days are void.
+If one takes a nazirite vow while in a graveyard, then even if he remains there for thirty days, these do not count, and he does not have to bring the sacrifice [prescribed] for impurity. If he leaves it and re-enters, [the period] counts, and he must bring the sacrifice [prescribed] for impurity. Rabbi Eliezer says: not [if he re-enters] on the same day, for it says, “But the former days shall be void,” (Numbers 6:12) until there are former days.
+If one vows a long naziriteship of and completes his naziriteship and afterwards comes to the land [of Israel]: Beth Shammai says that he is a nazirite for thirty days, But Beth Hillel says that his naziriteship begins again. It happened that Queen Helena, when her son went to war, said: “If my son returns in peace from the war, I shall be a nazirite for seven years.” Her son returned from the war, and she was a nazirite for seven years. At the end of the seven years, she went up to the land [of Israel] and Beth Hillel instructed her to be a nazirite for a further seven years. Towards the end of this seven years, she contracted ritual defilement, and so altogether she was a nazirite for twenty-one years. Rabbi Judah said: she was a nazirite only for fourteen years.
+One who has two sets of witnesses testifying about him: one says that he vowed two [naziriteships] and the other that he vowed five: Beth Shammai says: the evidence is conflicting, and there is no naziriteship at all. But Beth Hillel says: “five” includes “two”, so that he becomes a nazirite for two [naziriteships].
+
+Chapter 4
+
+One who said, “Behold, I am a nazirite”, and his friend overheard and said “I too,” [and another one said] “I too”, all are nazirites. If the first one is released [from his vow], all are released. If the last one is released, he alone is released, and the others remain bound [by their vows]. If he said, “Behold, I am a nazirite”, and his companion overheard and said, “My mouth shall be as his mouth and my hair as his hair”, he becomes a nazirite. [If he said,] “Behold, I am a nazirite,” and his wife overheard and said, “I too,” he can annul her vow, but his own remains binding. [If a woman says,] “Behold, I am a nazirite”, and her husband overhears and adds, “I too,” he cannot annul her vow.
+[If he says in conversation with his wife,] “Behold, I am a nazirite. What about you?” and she answers “Amen,” he can annul her vow, but his own remains binding. [But if she should say,] “Behold, I am a nazirite, what about you?” and he answers, “Amen,” he cannot annul her vow.
+If a woman takes a nazirite vow and then drinks wine or is defiled by a corpse, she receives forty [lashes]. If her husband annuls [her vow] and she did not know that he annulled it, and she drinks wine or is defiled by a corpse, she does not receive the forty [lashes]. Rabbi Judah says: even though she does not receive the forty [lashes] she should receive lashes for disobedience.
+A woman takes a nazirite vow and sets aside the requisite animal [for the sacrifice] and then her husband subsequently annuls [her vow]: If the animal belonged to him, it can be put to pasture with the herd; If it belonged to her: the sin-offering is left to die, the burnt-offering is offered as an [ordinary] burnt-offering, and the peace-offering is offered as an [ordinary] peace-offering, and it may be eaten for one day [only], and it does not require loaves of bread. If she has a lump sum of money [set aside for the purchase of these sacrifices] it is to be used for voluntary offerings; If she has specified money: The money for the sin-offering is to be taken to the Dead Sea, the use of it is forbidden, but the laws of sacrilege do not apply; The money for the burnt-offering they bring a burnt-offering, and the laws of sacrilege do apply; The money for the peace-offering they bring a peace-offering, and it may be eaten for one day [only], and it does not require loaves of bread.
+If one of the kinds of blood has been sprinkled on her behalf, [the husband] can no longer annul [the vow]. Rabbi Akiba says: even if one of the animals has been slaughtered on her behalf, he can no longer annul [the vow]. When is this true? If she is shaving [after observing the naziriteship] in purity, but if she is shaving after ritual defilement, he can [still] annul [the vow], because he can say, “I do not want a disgraced woman.” Rabbi says that he can annul [her vow] even if she is shaving [after observing the naziriteship] in purity, since he can say: “I do not want a woman who is shaved.
+A man may impose a nazirite vow on his son, but a woman cannot impose a nazirite vow on her son. How so? [If the boy] shaves himself or is shaved by his relatives, or if he protests or his relatives protest on his behalf, Then if [the father] had set aside an animal [for the sacrifice]: the sin-offering is left to die, the burnt-offering is offered as an [ordinary] burnt-offering, and the peace-offering is offered as an [ordinary] peace-offering, and it may be eaten for one day [only], and it does not require loaves of bread. If he had a lump sum of money [set aside for the purchase of these sacrifices] it is to be used for voluntary offerings; If he had specified money: The money for the sin-offering is to be taken to the Dead Sea, the use of it is forbidden, but the laws of sacrilege do not apply; The money for the burnt-offering they bring a burnt-offering, and the laws of sacrilege do apply; The money for the peace-offering they bring a peace-offering, and it may be eaten for one day [only], and it does not require loaves of bread.
+A man can shave [with offerings set aside for] his father’s naziriteship but a woman cannot shave [with offerings set aside for] her father’s naziriteship. How so? If a man’s father had been a nazirite, and had set apart a lump sum of money for [the sacrifices of] his naziriteship and died and [the son] said, “Behold, I am a nazirite on condition that I may shave with my father’s money.” Rabbi Yose said: this money is to be used for freewill-offerings, this man cannot shave [with offerings set aside for] his father’s naziriteship. Who is the one who can shave [with offerings set aside for] his father’s naziriteship? He who was a nazirite together with his father, and whose father had set apart a lump sum of money for his nazirite [sacrifices] and died. This one can shave [with offerings set aside for] his father’s naziriteship.
+
+Chapter 5
+
+Beth Shammai says: something consecrated in error is consecrated; But Beth Hillel says: it is not consecrated. How is this so? If someone says, “The black bull that leaves my house first shall be consecrated,” and a white one comes out, Beth Shammai says: it is consecrated, But Beth Hillel says: it is not consecrated.
+[If he says,] “The gold denar that comes into my hand first shall be consecrated”, and a silver denar came to his hand: Beth Shammai says: it is consecrated, Beth Hillel says: it is not consecrated. [If he says,] “The cask of wine that comes into may hand first shall be consecrated,” and a cask of oil came into his hand: Beth Shammai says: it is consecrated, Beth Hillel says: it is not consecrated.
+If a man vowed to be a nazirite and then asked a sage [to be released from his vow] but [the sage] bound him [to his vow] he counts [the naziriteship] from the time that the vow was made. If he asked a sage [to be released from his vow] and he released him, if he had an animal set aside [for a sacrifice], it goes forth to pasture with [the rest of] the herd. Beth Hillel said to Beth Shammai: do you not admit that here where the consecration is in error, [the animal] goes forth to pasture with the herd? Beth Shammai said to them: do you not admit that if a man in error calls the ninth [animal], the tenth, or the tenth the ninth, or the eleventh the tenth, each is consecrated? Beth Hillel said to them: it is not the staff that makes these consecrated. For suppose that by mistake he placed the staff upon the eighth or upon the twelfth, would this have any effect? Rather Scripture which has consecrated the tenth, has also declared consecrated the ninth and the eleventh.
+If one vowed to be a nazirite and went to bring his animal [for the sacrifice] and found that it had been stolen: If he had taken the nazirite vow before his animal was stolen, he is [still] a nazirite. But if he had taken the nazirite vow after his animal was stolen, he is not a nazirite. It was this mistake that Nahum the Mede made. When nazirites arrived [in Jerusalem] from the Diaspora and found the Temple destroyed, Nahum the Mede said to them, “Had you known that the Temple would be destroyed, would you have become nazirites?” They answered, no, and Nahum the Mede released them [from their vow]. When the matter came before the sages they said to him: whoever vowed a nazirite vow before the destruction of the Temple is a nazirite, but if after the destruction of the temple, he is not a nazirite.
+If [people] were walking along the road and [saw] someone coming towards them, and one said, “Behold, I am a nazirite if it is so-and-so,” and the other said, “Behold, I am a nazirite if it is not so-and-so,” [and a third said,] “Behold I am a nazirite if one of you is a nazirite,” [and a fourth said, “Behold I am a nazirite] if neither of you is a nazirite,” [and a fifth said, “Behold I am a nazirite] if both of you are nazirites,” [and a sixth said, “Behold I am a nazirite] if all of you are nazirites”: Beth Shammai says: all of them are nazirites. Beth Hillel says only those whose words were [not] fulfilled are nazirites. Rabbi Tarfon says: not one of them is a nazirite.
+If [the person approaching] turned around suddenly [without being identified], he is not a nazirite. Rabbi Shimon says: he should say, “If it was as I said, behold I am a nazirite by obligation; and if not, behold I am a voluntary nazirite.”
+If he saw a koy and said, “Behold, I am a nazirite if this is a wild beast”, [and another] “Behold, I am a nazirite if that is not a wild beast,” [a third said] “Behold, I am a nazirite if that is a domesticated beast,” [and a fourth said,] “Behold, I am a nazirite if that is not a domesticated beast,” [a fifth said,] Behold, I am a nazirite if that is both a wild beast and a domesticated beast,” [and a sixth said,] “Behold, I am a nazirite if that is neither a wild beast nor a domesticated beast” [and a seventh said,] “Behold, I am a nazirite if one of you is a nazirite,” [and an eighth said,] Behold, I am a nazirite if one of you is not a nazirite,” [and a ninth said,] “Behold, I am a nazirite if you are all nazirites”, then all of them are nazirites.
+
+Chapter 6
+
+Three things are forbidden to a nazirite: ritual defilement, shaving, and products of the vine. All products of the vine join together [to add up to a minimum measure], and he is not liable until he eats an olive’s worth of grapes. According to the earlier mishnah, until he drinks a quarter [of a log] of wine. Rabbi Akiba says: even if he soaked his bread in wine and it is enough to make an olive’s worth he is liable.
+He is liable for wine on its own, for grapes on their own, for grape-skins (hartzanim) on their own and for seeds (zagim) on their own. Rabbi Elazar ben Azariah said: there is no penalty unless he eats two grape-skins and one seed. What are harzanim and what are zagim? Harzanim: those are the outer part, and the zagim are the inner part, according to Rabbi Judah. Rabbi Yose says: that you may not err, [think of] the zug [bell] of an animal, the outer part is called the zug [hood] and the inner part the inbal [clapper].
+A nazirite vow of unspecified duration is for thirty days. If [the nazirite] shaved himself or bandits shaved him, it overturns thirty days. A nazirite who shaves himself, whether with scissors or a razor, or who singes [the ends of his hair], even a minimal amount, is liable. A nazirite may shampoo [his hair] and part it [with his fingers] but may not comb it. Rabbi Ishmael says: he is not to cleanse it with dirt because it causes the hair to fall out.
+A nazirite who drank wine all day long is liable for only a single penalty. If they said to him, “do not drink,” “do not drink” and he drank, he is liable for a penalty for each time [they warned him]. [A nazirite who was] shaving all day long is liable for only a single penalty. If they said to him, “do not shave,” “do not shave” and he shaved, he is liable for a penalty for each time [they warned him]. [A nazirite who was] defiling himself with the dead all day long is liable for only a single penalty. If they said to him, “do not be defiled,” “do not be defiled” and he was defiled, he is liable for a penalty for each time [they warned him].
+Three things are forbidden to a nazirite: ritual defilement, shaving and products of the vine. Defilement and shaving have a stringency that products of the vine do not have, in that defilement and shaving annul [the period of naziriteship already observed], whereas [partaking of] products of the vine does not do so. Products of the vine have a stringency that defilement or shaving do not have, in that products of the vine permit of no exception from the general prohibition, whereas defilement and shaving are allowed as exception from the general prohibition in the case where shaving is a religious duty, or where there is a neglected corpse. And defilement has a stringency that shaving does not have, in that defilement annuls the whole [period of naziriteship already served], and [a nazirite who is defiled] is liable for a sacrifice, whereas shaving annuls only thirty days and he is not liable for a sacrifice.
+Shaving on account of defilement: How was it done? He would sprinkle [with purification water] on the third and seventh days, shave on the seventh day and bring his sacrifices on the eighth day. If he shaved on the eighth day, he would bring his sacrifices on that same day, the words of Rabbi Akiva. Rabbi Tarfon said to him: what difference is there between this one and a person with scale disease? He said to him: the purification of this one depends on his days, whereas the purification of one with scale disease depends on his shaving, and he cannot bring a sacrifice unless the sun has set upon him [after his purification].
+Shaving in a case of purity: How was it done?He would bring three animals, a sin-offering, a burnt-offering, and a well-being offering, slaughter the peace-offering and shave thereafter, the words of Rabbi Judah. Rabbi Elazar says: he shaves after the sin-offering, for in all cases [the sacrifice of] the sin-offering takes precedence. But if he shaved after [the slaughter] of any one of the three he has fulfilled his obligation.
+Rabban Shimon ben Gamaliel says: if he brought three animals without specifying [what they were for], the one suitable for a sin offering is sacrificed as a sin offering, for a burnt offering as a burnt offering, and for a well-being offering as a well-being offering. He would then take the hair of his nazirite head and threw it under the cauldron. If he shaved in the province he [also] would throw it under the cauldron. With regard to what was this said? With regard to shaving in ritual purity, whereas in shaving [after] ritual defilement he does not throw it under the cauldron. Rabbi Meir says: all [nazirites] throw it under the cauldron, except for the defiled nazirite [who shaved] in the provinces.
+He would then boil or completely boil the peace-offering. The priest then took the boiled shoulder of the ram, an unleavened cake from the basket, and an unleavened wafer, placed them on the nazirite’s hands and waved them. After this, the nazirite was allowed to drink wine and defile himself for the dead. Rabbi Shimon says: as soon as one kind of blood had been sprinkled on his behalf the nazirite could drink wine and defile himself for the dead.
+If he shaves after one of the sacrifices and the sacrifice is found to be invalid, his shaving is invalid and his sacrifices do not count: If he shaves after the sin-offering, which was not offered for its correct designation and then he brought the other sacrifices under their correct designations, his shaving is invalid and [none of] his sacrifices counts for him. [Similarly], if he shaves after the burnt-offering or the wellbeing offering, which have not been offered for their correct designation, and then he brought the other sacrifices under their correct designation, his shaving is invalid and [none of] his sacrifices counts for him. Rabbi Shimon says: that particular sacrifice does not count, but his other sacrifices do count. If he shaved after all three sacrifices and one of them was found to valid, his shaving is valid and he has [only] to bring the other sacrifices.
+If [a nazirite] on whose behalf one kind of blood has been sprinkled becomes unclean, Rabbi Eliezer says: everything is annulled. But the Sages say: he should bring his remaining sacrifices after purification. They said to him: it happened that Miriam the Tadmorite had one kind of blood sprinkled on her behalf, and they came and told her that her daughter was dangerously ill. She went and found her dead and the sages told her to offer her remaining sacrifices after purification.
+
+Chapter 7
+
+A high priest and a nazirite may not defile themselves with their [dead] relatives, but they may defile themselves with a neglected corpse. If they were walking on the path and found a neglected corpse: Rabbi Eliezer says: the high priest should defile himself but not the nazirite. But the Sages say: the nazirite should defile himself but not the high priest. Rabbi Eliezer said to them: the priest should defile himself, for he does not offer a sacrifice for his defilement, and the nazirite should not defile himself, for he does offer a sacrifice on defilement. They said to him: the nazirite should defile himself, for his holiness is not permanent, and the priest should not defile himself, for his holiness is permanent.
+For which types of defilement must the nazirite shave?For [defilement contracted from] a corpse, or an olive’s bulk of [the flesh of] a corpse, or an olive’s bulk of corpse ooze, or a ladleful of corpse-mould; Or the spinal column, or the skull, or any limb [severed] from a corpse, or any limb [severed] from a living body that is still properly covered with flesh, or a half-kav of bones, or a half-log of blood. Whether [the defilement was contracted] from contact with them, from carrying them, or from overshadowing them. For [defilement contracted from] a barley-grain’s bulk of bone, whether by contact or carrying. On account of these, a nazirite must shave and be sprinkled on the third and seventh days, and such [defilement] annuls the previously served period, and he does not begin to count a new [naziriteship] until he has become clean and brought his sacrifices.
+But for [defilement contracted by] overhanging branches, or protruding stones, or a field that may have once been a cemetery, or land of the Gentiles, or the stone which covers the tomb or the supporting stone of a tomb, or a quarter-log of blood, or a tent, or a quarter-kav of bones, or utensils that have been in contact with a corpse, or on account of the days of counting [after contracting scale disease] or the days during which he is certified unclean [because of scale disease]; For all these the nazirite is not required to shave, but they do sprinkle him on the third and seventh [days], and [the defilement] does not annul the formerly served period, and he begins to resume counting [his naziriteship] immediately [after purification] and there is no sacrifice. In fact they said: the days of [defilement of] a male or female sufferer from gonorrhea and the days that a leper is shut up as a leper count toward his [naziriteship].
+Rabbi Eliezer said in the name of Rabbi Joshua: for every defilement [conveyed] by a corpse on account of which a nazirite must shave, people are liable for entering the sanctuary, and for every defilement [conveyed] by a corpse on account of which a nazirite does not shave, people are not liable for one entering the sanctuary. Rabbi Meir said: such [defilement] should not be less serious than [defilement through] a dead creeping thing. Rabbi Akiba said: I argued in the presence of Rabbi Eliezer: Now if on account of a barley-corn’s bulk of bone which does not defile a man by overshadowing, a nazirite shaves should he touch it or carry it, then surely a quarter-log of blood which defiles a man by overshadowing, should cause a nazirite to shave should he touch it or carry it? He replied: What is this Akiva! We do not make here an ‘all the more so’ (a kal vehomer) argument. When I afterwards went and recounted these words to Rabbi Joshua, he said to me, “You spoke well, but thus they have ruled the halakhah.”
+
+Chapter 8
+
+Two nazirites to whom someone says, “I saw one of you defiled, but I do not know which of you it was,” [Both] must shave and [together] bring sacrifices for defilement and sacrifices [for completing a naziriteship] in purity, [and one of them] must say, “If I am unclean, the sacrifices for defilement are mine, and the sacrifices in purity are yours, whereas if I am the one who is clean, the sacrifices in purity are mine and the sacrifices for defilement are yours.” And they must then count thirty [more] days and bring sacrifices in purity and [one of them] must say, “If I am the one who was unclean, the sacrifices for defilement were mine, the sacrifices in purity were yours, and these are my sacrifices in purity, whereas if I was the one who was clean, the sacrifices in purity were mine, the sacrifices for defilement were yours, and these are your sacrifices in purity.” If one of them dies: Rabbi Joshua said that [the other] should request that someone from the marketplace take a nazirite vow together with him, and say: “If I am unclean, you are to be a nazirite immediately, but if I was clean, you are to become a nazirite at the end of thirty days.” They then count thirty days and bring sacrifices for defilement and sacrifices [for completing a naziriteship] in purity and [the first one] says, “If I am the one who was unclean, the sacrifices for defilement are mine and the sacrifices in purity are yours, whereas if I am the one who is clean, the sacrifices in purity are mine and the sacrifices for defilement are [sacrifices offered] in doubt.” They then count [another] thirty days and bring [one set of] the sacrifices in purity and [the first one] says, “If I am the one who was defiled, the sacrifice for defilement [offered previously] was mine and the sacrifice in purity was yours, and this is my sacrifice in purity, whereas if I was the one who was clean, the sacrifice in purity was mine and the sacrifice for defilement [was offered] in doubt and this is your sacrifice in purity.” Ben Zoma said to him: Who will listen to him and take a nazirite vow together with him? Rather he must bring a bird as a sin offering and an animal as a burnt offering and say, “If I was defiled, the sin offering is part of my obligation and the burnt offering is a voluntary offering, whereas if I remained clean, the burnt-offering is part of my obligation and the sin offering is [a sacrifice offered] in doubt.” ‘ He must then count thirty days and bring the sacrifices in purity and say, “If I was defiled, the former burnt offering was a voluntary offering and this is part of my obligation, whereas if I remained clean, the former burnt offering was part of my obligation and this is the voluntary one. And these are the rest of my sacrifices.” Rabbi Joshua said: the result is that he brings his sacrifices half at a time! But the Sages agreed with Ben zoma.
+A nazirite who was in doubt whether he had been defiled and in doubt whether he had been a confirmed leper, may eat consecrated food after sixty days, and drink wine and come into contact with the dead after one hundred and twenty days, since shaving on account of leprosy overrides [the prohibition against] the shaving of the nazirite only when [the leprosy] is certain, but when it is doubtful it does not override it.
+
+Chapter 9
+
+Gentiles are not subject [to the laws] of naziriteship. Women and slaves are subject [to the laws] of naziriteship. The nazirite vow is more stringent in the case of women than in the case of slaves, for a man can compel his slave [to break his vow] but he cannot compel his wife [to do so]. [The nazirite vow] is more stringent in the case of slaves than in the case of women, for he can void the vows of his wife, but he cannot void the vows of his slaves. If he voids his wife’s [vow], it is void for ever, but if he voids his slave’s vow, [if] the slave becomes free he must complete his naziriteship. When [the slave] passes from [his master's] presence: Rabbi Meir says: he may not drink [wine]. Rabbi Yose says: he may drink [wine].
+A nazirite shaves and then discovers that he was defiled: If the defilement was certain, it voids [the naziriteship], But if it is a defilement of the depth, it is not rendered void. [If he discovers that he was defiled] before shaving, in either case it voids [the naziriteship]. How is [the law regarding ‘defilement of the depth’]? If he goes down into a cavern to bathe, and a corpse is found floating at the mouth of the cavern, he is [definitely] unclean. If it is found embedded in the floor of the cavern, Then if he went in merely to cool himself off he remains clean, But if he went to purify himself after defilement through contact with the dead he remains unclean, Because the assumption concerning an unclean person is that he is unclean and the assumption concerning a clean person is that he is clean,.
+If a man finds a corpse for the first time lying in a typical position, he may remove it together with the soil that it occupies. [If he finds] two, he may remove them together with the ground they occupy. If he finds three, then if the distance between the first and the last is from four to eight cubits, this is a graveyard site. He [must] check from that point twenty cubits in all directions. If he finds one twenty cubits away, he must check from it another twenty cubits, for there are grounds [that it is a graveyard]. For if he had found it at the outset he would have removed it and the soil that it occupies.
+Any matter of doubt regarding [leprous affliction] at the outset is clean before a decision is made [to declare it] unclean. Once a decision has been made [to declare it] unclean, any matter of doubt is regarded as unclean. A person suffering from gonorrhea (a is examined regarding seven things, before it has been decided that it is gonorrhea: With regard to food, drink, carrying things, jumping, sickness, something seen, or an impure thought. Once gonorrhea is established, he is no longer examined. [Any flux resulting] from an accident to him, doubtful [flux] and his semen are unclean, for there are grounds for this assumption. If a one strikes his fellow, and they expected him to die and he partially recovered and then grew worse and died [the other] is liable [for murder]. Rabbi Nehemiah exempts him, for there are grounds for this assumption.
+Samuel was a nazirite, according to the words of Rabbi Nehorai, as it says, “And no razor [morah] shall come upon his head” (I Samuel 1:11). It says with reference to Samson, “And [no] razor [morah]” (Judges 13:5) and it says with reference to Samuel, “And [no] razor [morah]”, just as “razor [morah]” in the case of Samson [teaches that he was] a nazirite, so “razor [morah]” in the case of Samuel [teaches that he was] a nazirite. Rabbi Yose says: but does not “morah” refer to [fear] of flesh and blood? Rabbi Nehorai said to him: But does it not also say, “And Samuel said; ‘How can I go? If Saul will hear it he will kill me’” (I Samuel 16:2) [which shows] that he was afraid of flesh and blood?
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+Mishnah Nazir
+משנה נזיר
+Sefaria Community Translation
+https://www.sefaria.org
+
+Mishnah Nazir
+
+
+
+Chapter 1
+
+All colloquial terms for <i>nezirut</i> [a vow to forswear - for at least 30 days - grape products, corpse impurity and cutting one's hair] are the same as <i>nezirut</i> [itself]. One who says, "I will be," is a Nazirite. Or, "I will be beautiful," is a Nazirite. "Nazik," "naziach," "paziach," he is a Nazirite. "I am like this one," "I am to curl my hair," "I am to allow my hair to endure," "It is upon me to let it remain unbound," he is a Nazirite. "It is upon me [to offer] birds," Rabbi Meir says: he is a Nazirite. The sages say: he is not a Nazirite.
+"I am a Nazirite from the seeds," or "from the husks," or "from the haircut" or "from impurity", he is a Nazirite and all the particulars of <i>nezirut</i> are upon him. "I am like Samson," "like the son of Manoach," "like the husband of Delilah," "like the one who uprooted the gates of Gaza," "like the one whose eyes were pierced by the Philistines," he is a Samsonian Nazirite. What is the difference between an eternal Nazirite and a Samsonian Nazirite? An eternal Nazirite, if his hair weighs heavily on him, he may lighten it with a razor and offer up three animals. And if he becomes impure, he offers up a sacrifice for impurity. A Samsonian Nazirite, if his hair weighs heavily on him, he may not lighten it. And if he becomes impure, he does not offer up a sacrifice for impurity.
+Standard <i>nezirut</i> is for thirty days. If he said: "I am a Nazirite for a large [term]," "I am a Nazirite for a short [term]," or even "from now until the end of the world," he is a Nazirite for thirty days. "I am a Nazirite [for one term] plus one day," "I am a Nazirite [for one term] plus one hour," "I am a Nazirite for one [term] and a half," this one is a Nazirite for two [terms]. "I am a Nazirite for thirty days and one hour," [this one is] a Nazirite for thirty-one days, for one is not a Nazirite by hours.
+"I am a Nazirite like the hair of my head," "like the dust of the earth," and "like the sand of the sea" - this one is an eternal Nazirite, and shaves once every thirty days.  Rebbi says: this one does not shave once every thirty days.  And which [type of Nazirite] shaves once every thirty days?  The one who proclaims: "Behold <i>nezirut</i> is upon me like the hair of my head," "like the dust of the earth," and "like the sand of the sea."
+"I am a Nazirite as a house-full" or "a box-full", we examine him, if he says, "I became a Nazirite for one large [term]," he will be a Nazirite for thirty days. And if he says, "I simply became a Nazirite," we see the box as if it were full of mustard, and he is a Nazirite for all his days.
+"I am a Nazirite from here until such-and-such a place," we calculate how many days from here until that place; if it is less than thirty days, he is a Nazirite for thirty days, and if not, he is a Nazirite for that number of days.
+"I am a Nazirite as the number of days of the solar year," he counts [as many terms of] <i>nezirut</i> as the number of days of the solar year. R. Yehuda said: This happened; and when he completed it, he died.
+
+Chapter 2
+
+[If one says] "Behold, I am a Nazirite from dried figs" or "from common figs," Beit Shammai say: he is a Nazirite, and Beit Hillel say: He is not a Nazirite. Rabbi Yehuda said: Even what was said by Beit Shammai, was only said of one who says, "Behold, they are a sacrifice unto me."
+If he said, "This cow said 'I am a Nazirite if I stand,'" "this door said 'I am a Nazirite if I am opened,'" Beit Shammai say, he is a Nazirite and Beit Hillel say he is not a Nazirite. Rabbi Yehuda said, even what was said by Beit Shammai was only said of one who says, "This cow is a sacrifice unto me if it stands up.'"
+[If] they mixed a cup for him, and he said, "I am a Nazirite from it," he is a Nazirite. There was a story of a women who was drunk; they mixed a cup for her and she said, "I am a Nazirite from it." The Sages said, her only intention was to say "It is a sacrifice unto me."
+"I am a Nazirite on condition that I can drink wine and become impure through corpses," he is a Nazirite and forbidden from all of them [the prohibitions of a Nazirite]. "I know that there is <i>nezirut</i>, but I didn't know that a Nazirite is forbidden from wine," it is  forbidden [to him]. Rabbi Shimon says it is permitted [to him]. "I know that a Nazirite is forbidden from wine, but I thought the Sages would permit it for me, because I cannot live without wine," or "because I bury corpses," then he is permitted [these things]. Rabbi Shimon forbids [these from him].
+"I am a Nazirite and I take upon myself to shave a Nazirite [i.e. bring their concluding offerings on their behalf]," and his friend heard and said, "I as well, and I take upon myself to shave a Nazirite." If they are smart, they will shave each other. And if not, they will shave other Nazirites.
+"I take upon myself to shave half a Nazirite," and his friend hears and says, "I as well take upon myself to shave half a Nazirite;" this one must shave a full Nazirite and that one must shave a full Nazirite, the words of Rabbi Meir. And the Sages say that this one shaves half a Nazirite and that one shaves half a Nazirite.
+"I am a Nazirite once I have a son," and he has a son, he is a Nazirite. If he had a daughter, or a <i>tumtum</i> [person with recessed sexual organs whose gender is therefore impossible to determine, presently, by external examination. It is halachically uncertain whether such a person is male or female] or an <i>androginos</i> [person with both male and female sexual organs. It is halachically uncertain whether such a person is male, female or, perhaps, has a uniquely defined halachic gender.] he is not a Nazirite. If he said, "when I see that I have had a child," even if he had a daughter, <i>tumtum</i> or <i>androginos</i>, he is a Nazirite.
+If his wife miscarried, he is not a Nazirite. Rabbi Shimon says, he should say, "If it was viable, I am an obligatory Nazirite. If not, I am a voluntary Nazirite." If she had another child, he is a Nazirite. Rabbi Shimon says, He should say, "If the first was viable,  the first is obligatory and this one is voluntary. If not, the first is voluntary and this one is obligatory."
+"I am a Nazirite, and I'll be a Nazirite when I have a son"; if he began counting his own [term], and then afterwards had a son, he should finish his own, and afterwards count for his son.  "I am a Nazirite once I have a son, and I am a Nazirite"; if he began counting his own [term], and then afterwards had a son, he should put his own aside, count for his son, and afterwards finish his own.
+"I am a Nazirite once I have a son, and I am a Nazirite for one hundred days"; if [a son] is born within the first seventy days, he has lost nothing.  If a son is born after the first seventy days, the seventy days are cancelled, for one may not shave for [a term] fewer than thirty days.
+
+Chapter 3
+
+One who says, "I am a Nazirite," shaves on the thirty-first day [from that point].  If he shaved on the thirtieth day, he has nevertheless fulfilled his obligation.  But if he says "I am a thirty day Nazirite," then shaving on the thirtieth day isn't sufficient.
+If one pledges two terms of <i>nezirut</i>, he should shave the first one on the thirty-first day, and the second on the sixty-first.  If he shaved the first one on the thirtieth day, he may shave the second on the sixtieth day. If he shaved on the fifty-ninth day, he has nevertheless fulfilled his obligation.  Rabbi Pappis testified as follows regarding one who pledges two terms of <i>nezirut</i>: If he shaved on the thirtieth day, he should shave the second time on the sixtieth day.  But if he shaved on the fifty-ninth day, he has fulfilled his obligation, since the thirtieth day [of the first Nazirut] counts towards [the second Nazirut].
+One who says, "I am a Nazirite": if he receives impurity on the thirtieth day, this cancels everything.  Rabbi Eliezer says, he only loses seven days. "I am a thirty day Nazir": if he receives impurity on the thirtieth day, this cancels everything.
+[One who says] "I am a hundred day Nazir": if he receives impurity on the hundredth day, this cancels everything.  Rabbi Eliezer says, he only loses thirty days.  If he received impurity on the hundred-first day, he loses thirty days.  Rabbi Eliezer says, he only loses seven.
+Someone who [made a] Nazirite [vow] and he was in a graveyard, even if he was there for thirty days, [these days] don't count from the count [of Nazirite days that he accepted upon himself] but he doesn't bring a korban [on account] of becoming Tamei [during his Nazirus]. [If] he left and came back [to the graveyard], [the days outside] count for the count [of Nazirite days] and he must bring a korban [on account] of becoming Tamei. Rabbi Eliezer says, "Not [if he returned] on that very day, as it says, (Bamidbar 6) "And the first days will fall (i.e. he must restart counting)" Until he has 'first days' [can be eligible to bring a korban on becoming Tamei].
+One who [made a] Nazirite [vow] for a long time period and he finished his period of being a Nazirite, and then he came to Israel, Beis Shammei say, "He must become a Nazir for thirty days" and Beis Hillel say, "He must become a Nazir from the beginning." There was a story with Hilni the Queen, that her son went to war and she said, "If my son comes [back] from war in peace, I will be a Nazir for seven years." And her son came [back] from war and she was a Nazir for seven years. And at the end of seven years she went up [moved] to Israel and Beis Hillel ruled that she should be a Nazir again for seven more years. And at the end [of these] seven years, she became Tamei [making her repeat her Nazirus again]. And it ended up being that she was a Nazir twenty one years. Rabbi Yehuda said, "She was only a Nazir for fourteen years".
+Someone who had two sets of witnesses testifying about him, one testified that he [made a] double Nazirite [vow] (i.e. for two thirty day periods) and the [other set] testified that he [made a ] quintuple Nazirite [vow (i.e. for five thirty day periods). Beis Shammei say, "The testimony is conflicting and [therefore the person] is not [considered] a Nazir." And Beis Hillel say, "Within five is two (meaning, both sets agree that he vowed at least two sets of Nazirus), therefore, he should be a Nazir for two [sets of thirty days]. 
+
+Chapter 4
+
+One who said, "Behold, I am a <i>nazir</i> (a person who swears abstention from all grape products like wine, from cutting his hair, and avoidance of corpse impurity)," and his friend heard and said, "and I am [too], " [and another said] "and I am [too]", they are all <i>nezirim</i>. If the first one releases [from his  vow] all are released. If the last one releases, the last one is released but the others are restricted. [If] he said "Behold, I am a <i>nazir</i>," and his friend heard and said, "My mouth is like his mouth," or "my hair is like his hair," behold this [second] one is a <i>nazir</i>.  [If he said,] "Behold, I am a <i>nazir</i>," and his wife heard and said, "and I am [too]," he [may] annul her [vow] and his vow remains.  [If she said,] "Behold, I am a <i>nazir</i>" and her husband heard and said, "and I am [too]," he is not able to annul.
+ [If he said to his wife,] "Behold, I am a <i>nazir</i>. And you?" and she said, "Amen," he may annul her vow and his vow remains.  [If she said,] "I am a <i>nazir</i>. And you?" And he said, "Amen," he is not able to annul [her vow].
+The woman who vowed as a <i>nazir</i> and she drank wine or become impure from corpses, she receives forty lashes. If her husband annulled it for her, but she did not know that her husband annulled it for her, and she drank wine or became impure from corpses, she does not receive forty lashes. Rabbi Yehuda says: "If she does not receive forty [lashes], she receives lashes for rebellion [against Rabbinic law]." 
+The [case of a] woman who vowed to be a <i>nazir</i> and set aside her animal (for sacrificing after the completion of her vow), and afterward her husband annulled it for her. If her animal was his, it can go and graze with the flock. But if it was hers, the sin-offering shall die, the burnt offering is offered as a burnt-offering, and the peace-offering is offered as a peace-offering and must be eaten in one day, but it doesn't require bread. If she had unspecified money [set aside], it falls to [use] for voluntary offerings. Specified money: the value of a sin-offering goes to the Dead Sea - we cannot benefit from it nor be guilty of defrauding Temple property with it. The value of a burnt-offering: we bring a burnt-offering [with it] and [we may] be guilty of defrauding Temple property with it. The value of a peace-offering: we bring a peace-offering [with it], it is eaten in one day, and it does not require bread.
+[If] for her the blood from one [of the animals] was thrown [on the altar], he [the husband] is no longer able to annul [her vow]. Rabbi Akiva says: Even if one of the animals was slaughtered for her, he is no longer able to annul [her vow]. About which [case] are we discussing? When she is shaving for purity (at the end of the <i>nazir</i> process). But in shaving for the impurity (after becoming impure during the <i>nazir</i> period), he can annul [her vow], because he can say, "I cannot [be] with a disfigured woman." Rebbi says: Even during shaving for purity he can annul it, because he can say, "I cannot [be] with a shaved woman."
+A man can make a <i>nazir</i> vow for his son, but a woman may not make a <i>nazir</i> vow for her son. How [does this work]? [If] he shaved or his relatives shaved him, [if] he protests or his relatives protest [but his father] had an animal set aside for him: the sin-offering must die, the burnt-offering is brought as a burnt-offering, and the peace-offering is brought as a peace-offering and must be eaten in one day, but it does not require bread. If he had unspecified money [set aside], it falls to [use] for voluntary offerings. Set aside money: the value of a sin-offering goes to the Dead Sea; we cannot benefit [from it] nor be guilty of defrauding Temple property [with it]. The value of a burnt-offering: they bring a burnt-offering with it and may be guilty of defrauding Temple property [with it]. The value of a peace-offering: they bring a peace-offering and it must be eaten in one day, but it does not require bread.
+A man shaves based on the <i>nazir</i> vow of his father, but a woman cannot shave based on his father's <i>nazir</i> term. How [does this work]? One whose father was a <i>nazir</i>, and he set aside money towards his <i>nezirut</i> [offerings] and died, and [the son] said, "Behold, I am a <i>nazir</i> on condition that I will shave [and bring sacrifices] using Father's money." Rabbi Yose said: Behold, these fall to [use] for voluntary offerings; this one cannot shave based on his father's <i>nazir</i> vow. Which one [may] shave based on his father's <i>nazir</i> vow? One who he and his father were <i>nezirim</i>, and his father separated unspecified money for his <i>nazir</i> vow and died; this one [may] shave based on the <i>nazir</i> vow of his father.
+
+Chapter 5
+
+Beit Shammai says: "Sanctified property [which was sanctified] in error is sanctified property." And Beit Hillel says: "It is not sanctified property." How [does this work]? [A person] says, "The black ox that leaves my house first is sanctified property," but a white one leaves. Beit Shammai says: "Sanctified." And Beit Hillel says: "It is not sanctified."
+"The golden <i>dinar</i> [a specific unit of money] that comes to my hand first, behold it is sanctified," but a silver <i>dinar</i> comes out. Beit Shammai says: "Sanctified." And Beit Hillel says: "It is not sanctified." "The barrel of wine that comes to my hand first, behold it is sanctified," but [one] of oil comes out. Beit Shammai says: "Sanctified." And Beit Hillel says: "It is not sanctified."
+Someone who vowed to be a <i>nazir</i> and asked a sage [to nullify his vow] but [the sage] prohibited him [i.e. upheld the vow], he counts [his period of oath] from the time that he swore. [If] he asked a sage and he permitted him [to nullify his vow]: [if] he had an animal set aside, it can go and graze with the flock. Beit Hillel said to Beit Shammai: "Do you not agree with this that it is mistaken sanctification [i.e. he did not mean to make something holy], where it goes and grazes with the flock'and is not sanctified?" Beit Shammai said to them: "Do you not agree about one who made a mistake (in counting the tenth animal to be tithed] and called the ninth, 'Tenth,' and the tenth, 'Ninth,' or the eleventh, 'Tenth,' that it is sanctified?" Beit Hillel said to them: "The staff does not sanctify it. What [if] he made a mistake and put the staff on the eighth or twelfth [animal]? Has he done anything?  Rather, the verse which sanctifies the tenth, it sanctifies the ninth and the eleventh." 
+One who vowed to be a <i>nazir</i>, went to bring his [sacrificial] animal, and found that it was stolen: if while his animal was not yet stolen he made his <i>nazir</i> vow, behold he is a <i>nazir</i>. And if from [the time] when his animal was stolen he made his <i>nazir</i> vow, he is not a <i>nazir</i>. And this is the mistake that Nachum the Median made when the <i>nezirim</i> came up [to Israel] from exile and found the Temple destroyed. Nachum the Median said to them, "If you had known that the Temple was destroyed, would you have made <i>nazir</i> vows?" They said to him, "No," and he permitted them (he annulled their vows). And when the matter came to the sages, they said to him, "Anyone who made a <i>nazir</i> vow while the Temple was not destroyed is a <i>nazir</i>. And from [the time] when the Temple was destroyed, he is not a <i>nazir</i>."
+Some were walking on the road and someone was coming opposite them. One of them said, "Behold I am <i>nazir</i> if that is so and so." And one said, "Behold I am a <i>nazir</i> if that is not so and so." [Another said,] "Behold I am a <i>nazir</i> if one of you is a <i>nazir</i>." [Another said,] "[Behold I am a <i>nazir</i>] if neither of you is a <i>nazir</i>." [Another said,] "[Behold I am a <i>nazir</i>] if two of you are <i>nezirim</i>." [Another said,] "[Behold I am a <i>nazir</i>] if all of you are <i>nezirim</i>." Beit Shammai says: "They are all <i>nezirim</i>." Beit Hillel says: "None is a <i>nazir</i> except for the one whose words are not upheld." Rabbi Tarfon says: "None of them is a <i>nazir</i>."
+If one withdrew behind, he is not a <i>nazir</i>. Rabbi Shimon says: "He should say, 'If it was like my words, behold I am an obligatory <i>nazir</i>. And if not, behold I am a voluntary <i>nazir</i>.'"
+[If] one saw a <i>koi </i> [animal of ambiguous status, exhibiting characteristics of wild and domesticated animals] and said, "Behold, I am a <i>nazir</i> if that is a wild animal," [and one says,] "Behold, I am a <i>nazir</i> if that is not a wild animal," [and another says,] "Behold, I am a <i>nazir</i> if that is a domesticated animal," [and another says,] "Behold, I am a <i>nazir</i> if that is not a domesticated animal," [and another says,] "Behold, I am a <i>nazir</i> if that is  a wild and domesticated animal," [and another says,] "Behold, I am a <i>nazir</i> if that is neither a wild nor a domesticated animal," [and another says,] "Behold, I am a <i>nazir</i> if one of you is a <i>nazir</i>," [and another says,] "Behold, I am a <i>nazir</i> if none of you is a <i>nazir</i>," [and another says,] "Behold, I am a <i>nazir</i> if all of you are <i>nezirim</i>." Behold, they are all <i>nezirim</i>.
+
+Chapter 6
+
+Three categories are prohibited for a <i>nazir</i>: impurity, shaving, and grape products. And all grape products combine with one another [to create large enough amount for obligation]. And he is only culpable for eating grapes [totaling] an olive's volume . The original teaching was when he drinks a <i>revi'it</i> (a specific unit of volume) of wine. Rabbi Akiva says: "Even if he soaked his bread in wine and there is  enough to add up to an olive's volume, he is culpable."
+He is liable for wine on its own, for the grapes on their own, for the <i>chartsanim</i>  on their own, and for the <i>zagim</i>  on their own. Rabbi Elazar son of Azaria says: "He is not liable until he has eaten two <i>chartsanim</i> and their <i>zagim</i>." What are "<i>chartsanim</i>" and "<i>zagim</i>"? "The "<i>chartsanim</i>" are on the outsides, and the "<i>zagim</i>" are on the insides," in the words of Rabbi Yehuda. Rabbi Yose says: "So that you do not err, like an animal's bell (<i>zog</i>), the outer part is the bell and the inner part is the clapper."
+A basic <i>nazir</i> [vow] is [for] thirty days. If he shaved or bandits shaved him it voids the thirty days. A <i>nazir</i> who shaved, whether with scissors, with a razor, or if he trimmed at all, is liable. A <i>nazir</i> can rub and trim but not comb. Rabbi Yishmael says: "He should not rub with earth, since it tears out the hair."
+A <i>nazir</i> who drank wine all day long is only liable once. [If] they said to him, "Don't drink," "Don't drink," and he drinks, he is liable for each and every one. If he shaved all day, he is only liable once. [If] they said to him, "Don't shave," "Don't shave," and he shaves, he is liable for each and every one. If he became impure through dead bodies all day long, he is only liable once. [If] they said to him, "Don't become impure," "Don't become impure," and he became impure, he is liable for each and every one.
+Three categories are prohibited for a <i>nazir</i>: impurity, shaving, and grape products. The stringency with impurity and shaving over grape products is that impurity and shaving void [his vow] and grape products do not void. The stringency with grape products over impurity and shaving is that grape products are not permitted by implication (there are no cases which allow permission to violate the restriction because of other Torah commandments), while impurity and shaving are permitted by implication: in shaving for a commandment and for an unclaimed dead body. The stringency with impurity over shaving is that impurity voids all [of his vow] and one is obligated for a sacrifice on its account, and shaving only voids thirty days [of his vow], and one is not obligated for a sacrifice on its account. 
+How does shaving for impurity [work]? "He would be sprinkled on the third and the seventh [days], he would shave on the seventh, and bring his sacrifice on the eighth. If he shaved on the eighth, he would bring his sacrifice on that day," according to the words of Rabbi Akiva. Rabbi Tarfon said to him: "What is the difference between this and a case of leprosy?" He said to him: "This one's purity is dependent on his days, [while] the leper's purity is dependent on his shaving, and he does not bring a sacrifice until the sun sets."
+How does shaving for purity [work]? "He would bring three animals: a sin-offering, a burnt-offering, and a peace-offering. Then he slaughters the peace-offering and shaves after it," according to the words of Rabbi Yehuda. Rabbi Elazar says: "He would only shave after the sin-offering, as the sin-offering comes first in every instance." If he shaved after one of the three, he fulfilled his obligation.
+Rabban Shimon the son of Gamliel said: "[If] he brought three animals and did not specify [which animal was for which sacrifice], the one fit for a sin-offering should be offered as a sin-offering; [fit] for a burnt-offering [should be] offered as a burnt-offering; [fit] for a peace-offering [should be] offered as a peace-offering. He would take hair from his head and throw it under the cauldron. If he shaved in the province he would throw it under the cauldron." To what case do these words refer? For shaving for purity. But for shaving for impurity, he would not throw under the pot. Rabbi Meir says: "Everyone throws under the pot except for the impure one who is in the province."
+He would boil the peace-offering or stew it. The priest would take the boiled leg from the ram, and one unleavened loaf from the basket, and an unleavened biscuit, and put them in the <i>nazir</i>'s hands and wave them. Afterward, the <i>nazir</i> is allowed to drink wine and become impure through contact with the dead. Rabbi Shimon says: "Once one [drop] from the blood has been sprayed on him, the <i>nazir</i> is allowed to drink wine and become impure through contact with the dead."
+[If] he shaved after the offering and it was found to be invalid, his shaving is invalid, and his offerings were ineffective for him. [If] he shaved after the sin-offering that was not [offered] for its own sake and afterward he offered his sacrifices for their own sake, his shaving is invalid, and his sacrifices were ineffective for him. [If] he shaved after the burnt-offering or the peace-offering that were not offered for their own sake, and afterward he brought his sacrifices for their own sake, that sacrifice was ineffective for him, but the rest of his sacrifices were effective for him. [If] he shaved after all three and one of them was found to be valid, his shaving is valid, and he should bring the rest of the offerings.
+One who had one [drop] of the blood sprayed on him and became impure, Rabbi Eleizer says: "It invalidates all." The sages say: "He shall bring the rest of his offerings and be purified." They said to him: "It once happened to Miriam the Palmyrean that one [drop] of blood was sprayed on her, and they came and said to her that her daughter was in danger. She went and found that she was dead. Then the sages said, 'She shall bring the rest of her offerings and be purified.'"
+
+Chapter 7
+
+A High Priest and a <i>nazir</i> may not become impure for their relatives, but may for an abandoned dead body. [If] they were walking on the road and found an abandoned dead body, Rabbi Eliezer says: "A High Priest shall become impure but the <i>nazir</i> shall not become impure." The Sages say: "The <i>nazir</i> shall become impure and the High Priest shall not become impure." Rabbi Eliezer said to them: "A High Priest shall become impure, as he does not bring a sacrifice for his impurity. And the <i>nazir</i> shall not become impure, as he brings a sacrifice for his impurity." They said to him: "The <i>nazir</i> shall become impure, for his holiness is not eternal holiness. And a High Priest shall not become impure, for his holiness is eternal holiness."
+For these impurities a <i>nazir</i> shaves: for the corpse; for an olive's volume from the dead; for an olive's volume of a decaying corpse; for a spoonful of rotted corpse; for the spine, for the skull, and for a limb from a corpse; for a limb from a living [person] that has flesh on it in the proper amount; for half a <i>kav</i> [a specific unit of volume] of bones; for half a <i>log</i> [a specific unit of volume] of blood; for touching them, carrying them, or being tented with them. And  for a bone the size of a barley corn, for touching it or carrying it. For these the <i>nazir</i> shaves, and is sprinkled on the third and seventh [days], and invalidates the preceding [period]. And he does not start to count [again] until he is purified and brings his sacrifices.
+But overhanging branches, protruding hedges or stones,  or <i>beit haperas</i> [a field in which a grave has been lost or plowed over. Due to the doubt as to whether bones were scattered, the field renders those who touch it impure by rabbinic decree, and there are methods to check the field and cross without becoming impure], land of the [other] nations, the top stone of a coffin, the coffin frame, or a <i>revi'it</i> [a specific volume] of blood, or a tent, or a quarter [<i>kav</i>] of bones, or tools touching a corpse, or his days of counting [cleanliness after purification from leprosy], or his days of surety [as a leper]; a <i>nazir</i> does not shave on account of any of these things. He is sprinkled [with blood] on the third and seventh [days], but they do not invalidate [the days] that came before, and he starts and counts [again] immediately, and has no [need for a] sacrifice. Truly, the days of a <i>zav</i> [a male who has certain types of atypical genital discharges, which render him impure] and a <i>zavah</i> [a female who has certain types of atypical genital discharges, distinct from her menses, which render her impure] and the days of quarantine of a leper are counted for him.
+Rabbi Eliezer said in the name of Rabbi Yehoshua: "Any impurity from a corpse for which a <i>nazir</i> shaves, one is liable for it [if] one enters the Temple. And any impurity from a corpse for which a <i>nazir</i> does not shave, one is not liable for it [if] one enters the Temple." Rabbi Meir said: "This should not be less stringent than [the impurity caused by] a <i>sheretz</i> [creeping animal]." Rabbi Akiva said: "I have disputed before Rabbi Eliezer, 'Just as a bone [the size] of a barley corn does not defile a person under a tent and a <i>nazir</i> shaves for touching it or carrying it, for a <i>revi'it</i> of blood which does defile a man under a tent - should it not also be the rule that a <i>nazir</i> shaves for touching it or carrying it?' He replied to me, 'What is this, Akiva? We are not ruling here through <i>kal vachomer</i> [<i>a fortiori</i> reasoning].' When I came and lectured about these matters before Rabbi Yehoshua, he said to me, 'You have spoken well, but thus have they [the Sages] said is the law.'"
+
+Chapter 8
+
+There are two <i>nezirim</i> (a person who swears abstention from all grape products like wine, from cutting his hair, and avoidance of corpse impurity), where another said to them, "I saw one of you become impure and I do not know which of you," They [both] shave and bring an offering for impurity and an offering for purity and [one] says, "If I am the impure one, the offering for impurity is mine and the offering for purity is yours. But if I am the pure one, the offering for purity is mine, and the offering of impurity is yours"' Then they count thirty days, and bring an offering for purity, and [one] says, "If I am the impure one, the offering of impurity is mine, and the offering for purity is yours, and this is the offering of my purity. And if I am the pure one, the offering of purity is mine, and the offering of impurity is yours, and this is the offering of your purity." If one of them died, Rabbi Yehoshua said: "[The other one] seeks one from the market who will vow as a <i>nazir</i> in place of him [the dead one], and he [the living one] says, 'If I was impure, behold you are immediately a <i>nazir</i>. But if I was pure, behold you are a <i>nazir</i> after thirty days.' Then they count thirty days, and then bring an offering for purity and an offering for impurity, and [one] says: 'If I am the impure one, the offering for impurity is mine, and the offering for purity is yours. And if I am the pure one, the offering for purity is mine, and the offering for impurity is [offered] with uncertainty.' Then they count thirty days and bring an offering for purity and [one] says, 'If I am the impure one, the offering for impurity is mine and the offering for purity is yours, and this is my offering for purity. But if I am the pure one, the offering for purity is mine, and the offering for impurity is [offered] in uncertainty, and this is the offering of your impurity.'" Ben Zoma said to him: "And who will listen to him in that he will vow to become a <i>nazir</i> in place of him [the dead one]? Rather, he brings a sin-offering of a bird and a burnt-offering of an animal, and says, 'If I was impure, the sin-offering is for my obligation and the burnt-offering is a donation. If I was pure, the burnt-offering is for my obligation and the sin offering is [offered] with uncertainty.' Then he counts thirty days and brings an offering of purity, and says, 'If I was impure, the initial burnt-offering was a donation and this is an obligation. If I was pure, the initial burnt-offering was an obligation, this is a donation, and this is the rest of my offering." Said Rabbi Yehoshua: "It would turn out that this one brings his offerings in parts." But the Sages agreed with Ben Zoma.
+A <i>nazir</i> who is impure with uncertainty and a decided [leper] with uncertainty [may] eat from  <i>kodashim</i> (sacrifices which may only be eaten in a pure state) after sixty days and may drink wine and can become impure through corpses after one hundred and twenty days; for shaving due the <i>nega</i> (diseased patch on the skin) overrides the shaving of <i>nazir</i> [only] at the time when it is certain. But when it is uncertain, it does not override.
+
+Chapter 9
+
+Non-Jews do not have a <i>nazir</i> (a person who swears abstention from all grape products like wine, from cutting his hair, and avoidance of corpse impurity) vow. Women and slaves do have a <i>nazir</i> vow. A stringency with women over slaves is that one may force his slave [to violate his vow], but one may not force his wife. A stringency with slaves over women is that one may annul his wife's vows, but may not annul his slave's vows. [If] he annuls for his wife, it is annulled forever. [If] he annuls for his slave, [if the slave] goes free, he completes his <i>nazir</i> vow. [If] he ran away from before him, Rabbi Meir says, "He may not drink [wine]," but Rabbi Yose says, "He may drink."
+A <i>nazir</i> who [already] shaved and it becomes known to him that he is impure, if it was a known impurity, [his term] is void. But if it was impurity of the depths (hidden) it is not void. If it was before he shaved, in either case it would be void. How [does this work]? If he went down to immerse in a cave and a corpse was found floating at the entrance of the cave, he is impure. [If] it was found sunken on the bottom of the cave, if he went down to cool off, he is pure. [If he went down] to purify from the impurity from a corpse is impure. For one already held in a state of impurity [remains] impure, and one held in a state of purity [remains] pure, for this matter has a leg on which to stand upon (there is support behind the logic).
+One who initially finds [one] corpse buried normally, he [may] move it and its surrounding dirt. [If] he found two, he [may] move them along with their surrounding dirt. [If] he found three: if there are four to eight cubits from one to the next, this is a graveyard. He checks from it twenty cubits outward. [If] he found one [corpse] twenty cubits away, he checks from this one twenty cubits outward. This matter has a leg on which to stand, even though, had he found this one first, he [could] move it and its surrounding dirt. 
+Initially, any doubt about <i>negaim</i> (diseased patches on skin, clothes, or houses that create impurity) is [ruled as] pure as long as it has not been declared impure. Once it is declared impure, doubts about it are [ruled as] impure. We investigate a <i>zav</i> (a male who has certain types of atypical genital discharges, which render him impure) about seven categories before he is declared as having discharge: about food, drink, lifting, jumping, sickness, visual stimuli, and thoughts. From the time he is declared as having discharge, we do not investigate him. His accidental [discharges], doubtful [discharges], and seminal discharges are [considered] impure because the matter has a leg on which to stand.  One who hits his fellow and they estimate that he will die, and then he improves from what was: If after that it degrades and he dies, he [the one who struck] is liable. Rabbi Nechemia says, "He is exempt because the matter has a leg on which to stand".
+"Shmuel was a <i>nazir</i>," according to the words of Rabbi Nehorai, "As it says, 'And a <i>moreh</i> (meaning "razor") will not come upon his head.' (1 Samuel 1:11)  It says about Shimshon , "And a <i>moreh</i>," (Judges 13:5) and it says about Shmuel, "And a <i>moreh</i>" (1 Samuel 1:11). Just like <i>moreh</i> is said in regards to Shimshon - a <i>nazir</i> - so too <i>moreh</i> which is said in regards to Shmuel [means he was a] <i>nazir</i>." Rabbi Yose said, "But is it not [the case that]  <i>moreh</i> (meaning "fear") only applies to [being] of humans?" Rabbi Nehorai responded to him, "But is it not already said, 'Then Shmuel said 'How can I go? Shaul will hear and kill me.' Therefore, he did have <i>moreh</i> of humans on him."
\ No newline at end of file
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+++ b/txt/Mishnah/Seder Nashim/Mishnah Nazir/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt	
@@ -0,0 +1,95 @@
+Mishnah Nazir
+משנה נזיר
+Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]
+https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI
+
+Mishnah Nazir
+
+
+
+Chapter 1
+
+<b>A</b>LLE U<small>MSCHREIBUNGEN VON</small> N<small>AZIR</small><sup class="footnote-marker">1</sup><i class="footnote"> Des W.s Nazir (eigentl. Abgesonderter, Geweihter, der sich durch seinen Lebenswandel ganz Gott weiht; cf. Num:. 6,2ff.), beim Sprechen des diesbezüglichen Gelübdes.</i> <small>GELTEN WIE</small> N<small>AZIR</small>. S<small>AGTE JEMAND: ICH WILL SEIN</small><sup class="footnote-marker">2</sup><i class="footnote"> Sc. ein Nazir; schon der Ansatz der Gelübdeformel ist bindend.</i>, <small>SO IST ER</small> N<small>AZIR</small>; <small>SAGTE ER</small>: <small>ICH WILL SCHÖN</small><sup class="footnote-marker">3</sup><i class="footnote"> Einen üppigen Haarwuchs tragen, wie dies dem Nazir vorgeschrieben ist; cf. Num. 6,5.</i> <small>SEIN, SO IST ER</small> N<small>AZIR</small>; <small>SAGTE ER</small>: N<small>AZIQ</small>, N<small>AZIḤ</small>, P<small>AZIḤ</small><sup class="footnote-marker">4</sup><i class="footnote"> Umschreibungen od. Kakophonien des W.s Nazir.</i>, <small>SO IST ER</small> N<small>AZIR</small>. S<small>AGTE JEMAND</small>: <small>ICH WILL SO</small><sup class="footnote-marker">5</sup><i class="footnote"> Wenn er dabei auf einen vorübergehenden Nazir zeigt.</i> <small>SEIN, ODER: ICH WILL</small> <small>DAS</small> H<small>AAR</small> <small>KRÄUSELN LASSEN, ODER: ICH WILL</small> <small>DAS</small> H<small>AAR</small> <small>PFLEGEN</small><sup class="footnote-marker">6</sup><i class="footnote"> Dh. das Scheren unterlassen.</i>, <small>ODER: ICH NEHME AUF MICH, DAS</small> H<small>AAR HINWACHSEN ZU LASSEN, SO IST ER</small> N<small>AZIR</small>. S<small>AGTE JEMAND</small>: <small>ICH NEHME AUF MICH</small> <small>DIE</small> D<small>ARBRINGUNG</small> <small>VON</small> V<small>ÖGELN</small><sup class="footnote-marker">7</sup><i class="footnote"> Das Opfer, das ein unrein gewordener Nazir darzubringen hat; cf. Num. 6,10.</i>, <small>SO IST ER, WIE</small> R. M<small>EÍR SAGT</small>, N<small>AZIR, UND WIE DIE</small> W<small>EISEN SAGEN, KEIN</small> N<small>AZIR</small>.
+<b>S</b><small>AGTE JEMAND</small>: <small>ICH WILL</small> N<small>AZIR SEIN INBEZUG AUF</small> T<small>RAUBENKERNE</small>, S<small>CHLAUBEN</small><sup class="footnote-marker">8</sup><i class="footnote"> Cf. Num. 6,4.</i>, <small>DAS</small> H<small>AARSCHEREN ODER DIE</small> V<small>ERUNREINIGUNG, SO IST ER</small> N<small>AZIR, UND ALLE</small> G<small>ENAUIGKEITEN DES</small> N<small>AZIRATES LIEGEN IHM OB</small>. <b>S</b><small>AGTE JEMAND</small>: <small>ICH WILL SEIN WIE</small> Š<small>IMŠON</small><sup class="footnote-marker">9</sup><i class="footnote"> Der schon vor seiner Geburt als Nazir bezeichnet worden war; er war es jed. nur in beschränktem Umfange, da er sich das Nazirat nicht selbst auferlegt hatte; cf. Jud. 13,5.</i>, <small>DER</small> S<small>OHN</small> M<small>ANOAḤS, DER</small> E<small>HEMANN DER</small> D<small>ELILA, ODER</small><sup class="footnote-marker">10</sup><i class="footnote"> Wenn er neben dem vollen Namen Šimšons folgende Bezeichnung nennt; so nach der weiter folgenden Auslegung des T.s, der Kommentatoren u. der Decisoren. Auch Maimonides (<i>Jad</i> <span dir="rtl">הלכות נזירות</span> Kap. 3) ist nicht anderer Ansicht, denn § 14 spricht er von dem Falle, wenn jemand ausdrücklich sagt, er wolle ‘Nazir wie Šimšon’ sein, u. § 15 heißt es in den von mir benutzten ältesten Ausgaben (Rom(?) vor 1480 u. Soncino 1490) <span dir="rtl">כשמשון בן מנוח</span>; die Lesart <span dir="rtl">כבן מנוח</span> in den späteren Ausgaben ist wohl eine Änderung, die ebenso auf Unkenntnis beruht, wie die breitspurige Gelehrttuerei mancher Mišnaübersetzer.</i><small>DER, DER DIE</small> T<small>ORE VON</small> A͑<small>ZA AUSHOB, ODER DER, DEM DIE</small> P<small>ELIŠTIM DIE</small> A<small>UGEN AUSSTACHEN, SO IST ER</small> N<small>AZIR WIE</small> Š<small>IMŠON</small>.  <b>W</b><small>ELCHEN</small> U<small>NTERSCHIED GIBT ES ZWISCHEN EINEM LEBENSLÄNGLICHEN</small> N<small>AZIR UND EINEM</small> N<small>AZIR WIE</small> Š<small>IMŠON</small>? E<small>IN LEBENSLÄNGLICHER</small> N<small>AZIR DARF, WENN IHM DAS</small> H<small>AAR LÄSTIG WIRD, ES MIT EINEM</small> S<small>CHERMESSER STUTZEN UND BRINGT</small><sup class="footnote-marker">11</sup><i class="footnote"> Beim Haarscheren gleich jedem anderen Nazir; cf. Num. 6,14ff.</i><small>DIE DREI</small> O<small>PFERTIERE DAR, UND WENN ER UNREIN WIRD, BRINGT ER DAS</small> U<small>NREINHEITSOPFER</small><sup class="footnote-marker">12</sup><i class="footnote"> Cf. Num. 6,10.</i><small>DAR,</small> EIN N<small>AZIR WIE</small> Š<small>IMŠON ABER DARF, WENN IHM DAS</small> H<small>AAR LÄSTIG WIRD, ES NICHT STUTZEN, UND WENN ER UNREIN WIRD, BRINGT ER DAS</small> U<small>NREINHEITS</small><small>OPFER NICHT DAR</small>.
+<b>D</b><small>AS</small> N<small>AZIRAT OHNE</small> Z<small>EITBESTIMMUNG</small><sup class="footnote-marker">13</sup><i class="footnote"> Für welche Dauer der Gelobende sich dies auferlegt hat.</i><small>DAUERT DREISSIG</small> T<small>AGE</small>. <b>S</b><small>AGTE JEMAND: ICH WILL EINMAL LANGE</small> N<small>AZIR SEIN, ODER: ICH WILL EINMAL KURZE</small> Z<small>EIT</small> N<small>AZIR SEIN, SO IST ER, SELBST WENN ER</small> ‘<small>VON JETZT BIS ANS</small> E<small>NDE DER</small> W<small>ELT</small>’ <small>GESAGT HAT, DREISSIG</small> T<small>AGE</small> N<small>AZIR</small>.  <b>S</b><small>AGTE JEMAND</small>: <small>ICH WILL</small> N<small>AZIR SEIN UND EINEN</small> T<small>AG DARÜBER, ICH WILL</small> N<small>AZIR SEIN UND EINE</small> S<small>TUNDE DARÜBER, ICH WILL ANDERTHALBMAL</small> N<small>AZIR SEIN, SO IST ER ZWEIMAL</small> N<small>AZIR</small><sup class="footnote-marker">14</sup><i class="footnote"> Da es kein Nazirat unter 30 Tagen gibt, so hat er auch wegen der einzelnen Stunde bezw. der Hälfte ein ganzes Nazirat zu absolvieren.</i>. <b>S</b><small>AGTE JEMAND</small>: <small>ICH WILL DREISSIG</small> T<small>AGE UND EINE</small> S<small>TUNDE</small> N<small>AZIR SEIN</small>, <small>SO IST ER EINUNDDREISSIG</small> T<small>AGE</small> N<small>AZIR, DENN ES GIBT KEIN</small> N<small>AZIRAT AUF</small> S<small>TUNDEN</small>.
+<b>S</b><small>AGTE JEMAND</small>: <small>ICH WILL</small> N<small>AZIR SEIN WIE DIE</small> H<small>AARE MEINES</small> H<small>AUPTES</small>, <small>WIE DER</small> S<small>TAUB DER</small> E<small>RDE, WIE DER</small> S<small>AND AM</small> M<small>EERE, SO IST ER IMMERWÄHREND</small> N<small>AZIR UND SCHERE SICH</small><sup class="footnote-marker">15</sup><i class="footnote"> Wobei auch die Num. 6,14ff. genannten Opfer darzubringen sind.</i><small>ALLE DREISSIG</small> T<small>AGE</small>. R<small>ABBI SAGT, DIESER SCHERE SICH NICHT</small><sup class="footnote-marker">16</sup><i class="footnote"> Durch dieses Gelübde hat er sich vielmehr ein einziges, lebenslänglich dauerndes Nazirat auferlegt.</i><small>ALLE DREISSIG</small> T<small>AGE; ALLE DREISSIG</small> T<small>AGE SCHERE SICH VIELMEHR DERJENIGE, DER GESAGT HAT: ICH NEHME AUF MICH</small> N<small>AZIRATE WIE DIE</small> H<small>AARE MEINES</small> H<small>AUPTES, WIE DER</small> S<small>TAUB DER</small> E<small>RDE, WIE DER</small> S<small>AND AM</small> M<small>EERE</small>.
+S<small>AGTE JEMAND</small>: <small>ICH WILL EIN</small> H<small>AUS VOLL, EIN</small> K<small>ORB VOLL</small> N<small>AZIR SEIN, SO FRAGE MAN IHN AUS; SAGT ER, ER HABE EIN GROSSES</small> N<small>AZIRAT GELOBEN WOLLEN, SO IST ER DREISSIG</small> T<small>AGE</small><sup class="footnote-marker">17</sup><i class="footnote"> Cf. supra Fol. 7a.</i>N<small>AZIR, UND SAGT ER, ER HABE SCHLECHTHIN GELOBEN WOLLEN, SO ERACHTE MAN DEN</small> K<small>ORB ALS VOLL</small> S<small>ENFKÖRNER, UND ER IST LEBENSLÄNGLICH</small><sup class="footnote-marker">18</sup><i class="footnote"> Worüber ebenfalls der Streit zwischen dem 1. Autor u. R. besteht.</i>N<small>AZIR</small>.
+S<small>AGTE JEMAND</small>: <small>ICH WILL</small> N<small>AZIR SEIN VON HIER BIS ZU JENEM</small> O<small>RTE, SO SCHÄTZE MAN, WIEVIEL</small> T<small>AGE ES VON HIER BIS ZU JENEM</small> O<small>RTE SIND; SIND ES WENIGER ALS DREISSIG</small> T<small>AGE, SO IST ER</small> N<small>AZIR DREISSIG</small> T<small>AGE, SONST ABER IST ER</small> N<small>AZIR IN DER</small> A<small>NZAHL DIESER</small> T<small>AGE</small>.
+S<small>AGTE JEMAND</small>: <small>ICH WILL</small> N<small>AZIR SEIN IN DER</small> A<small>NZAHL DER</small> T<small>AGE DES</small> S<small>ONNENJAHRES, SO ABSOLVIERE ER</small> N<small>AZIRATE IN DER</small> A<small>NZAHL DER</small> T<small>AGE DES</small> S<small>ONNENJAHRES</small>. R. J<small>EHUDA SAGTE</small>: E<small>INST EREIGNETE SICH EIN SOLCHER</small> F<small>ALL, UND NACH DER</small> B<small>EENDIGUNG STARB ER</small>.
+
+Chapter 2
+
+<b>S</b>AGTE <small>JEMAND</small>: <small>ICH WILL</small> N<small>AZIR SEIN</small><sup class="footnote-marker">1</sup><i class="footnote"> Dh. mich vom Genüsse derselben enthalten.</i> <small>INBEZUG AUF</small> D<small>ÖRR- UND</small> P<small>RESSFEIGEN</small>, <small>SO IST ER</small><sup class="footnote-marker">2</sup><i class="footnote"> Obgleich diese einem Nazir überhaupt nicht verboten sind, da schon durch die ersten Worte das Nazirgelübde bindend ist u. die letzten somit belanglos sind.</i>, <small>WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT</small>, N<small>AZIR, UND WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, KEIN</small> N<small>AZIR</small>. R. J<small>EHUDA SAGTE</small>: D<small>IE</small> W<small>ORTE DER</small> S<small>CHULE</small> Š<small>AMMAJS BEZIEHEN SICH NUR AUF DEN</small> F<small>ALL, WENN ER GESAGT HAT: SIE SOLLEN FÜR MICH EINEM</small> O<small>PFER GLEICHEN</small><sup class="footnote-marker">3</sup><i class="footnote"> Ebenso zum Genusse verboten sein; er ist dann nicht wirklicher Nazir, vielmehr ist dieses Gelübde bindend, daß ihm der Genuß verboten ist.</i>.
+<b>S</b><small>AGTE JEMAND: DIESE</small> K<small>UH SAGT, ICH WILL INBEZÜG AUF SIE</small> N<small>AZIR</small><sup class="footnote-marker">4</sup><i class="footnote"> Mich ihres Fleisches enthalten.</i><small>SEIN, WENN SIE AUFSTEHT</small>, <small>ODER</small>: <small>DIESE</small> T<small>ÜR</small><sup class="footnote-marker">5</sup><i class="footnote"> St. <span dir="rtl">אומר הדלת</span> (Mišna separata <span dir="rtl">אמר</span>) ist wohl <span dir="rtl">אמרה דלת</span> zu lesen.</i><small>SAGT, ICH WILL INBEZUG AUF SIE</small> N<small>AZIR SEIN, WENN SIE SICH ÖFFNET, SO IST ER, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT</small>, N<small>AZIR, UND WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, KEIN</small> N<small>AZIR</small>. R. J<small>EHUDA SAGTE</small>: D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT ES NUR VON DEM</small> F<small>ALLE, WENN ER SAGT: DIESE</small> K<small>UH SOLL FÜR MICH</small> O<small>PFER SEIN, FALLS SIE AUFSTEHT</small>.
+<b>W</b><small>ENN MAN JEMANDEM EINEN</small> B<small>ECHER EINSGHENKT UND ER SPRICHT: ICH</small> <small>WILL INBEZUG AUF DIESEN</small> N<small>AZIR SEIN, SO IST ER</small> N<small>AZIR</small><sup class="footnote-marker">6</sup><i class="footnote"> In jeder Hinsicht.</i>. E<small>INST SCHENKTE MAN EINER</small> F<small>RAU, DIE TRUNKEN WAR, EINEN</small> B<small>ECHER EIN, UND SIE SPRACH: ICH WILL INBEZUG AUF DIESEN</small> N<small>EZIRA SEIN</small>. D<small>A ENTSCHIEDEN DIE</small> W<small>EISEN</small>: D<small>IESE WOLLTE DAMIT NUR SAGEN, ER GELTE FÜR SIE WIE EIN</small> O<small>PFER</small><sup class="footnote-marker">7</sup><i class="footnote"> Dessen Fleisch ihr verboten ist, ebenso sei ihr auch nur dieser Becher verboten.</i>.
+S<small>AGTE JEMAND</small>: <small>ICH WILL</small> N<small>AZIR SEIN UNTER DER</small> B<small>EDINGUNG</small>, W<small>EIN TRINKEN UND SICH AN</small> T<small>OTEN VERUNREINIGEN ZU DÜRFEN, SO IST ER</small> N<small>AZIR, UND ALLES</small><sup class="footnote-marker">8</sup><i class="footnote"> Auch das, was er sich vorbehalten hat.</i><small>IST IHM VERBOTEN</small>. S<small>AGTE ER</small>, <small>ER HABE GEWUSST, DASS ES</small> N<small>AZIRÄER</small><sup class="footnote-marker">9</sup><i class="footnote"> Die Lesart <span dir="rtl">נזירות</span> ist eine Änderung nach der Mišna separata; die jerušal. Lesart stimmt mit der unserigen überein.</i><small>GEBE, JEDOCH NICHT, DASS DEM</small> N<small>AZIR DER</small> W<small>EIN VERBOTEN</small><sup class="footnote-marker">10</sup><i class="footnote"> Und in diesem Irrtum das Nazirat gelobt.</i><small>SEI, SO IST ER IHM DENNOCH VERBOTEN; NACH</small> R. Š<small>IMO͑N ABER ERLAUBT</small><sup class="footnote-marker">11</sup><i class="footnote"> Das Nazirgelübde ist ungültig.</i>. S<small>AGTE ER</small>, <small>ER HABE GEWUSST, DASS EINEM</small> N<small>AZIR DER</small> W<small>EIN VERBOTEN SEI, JEDOCH GEGLAUBT, DASS DIE</small> W<small>EISEN IHN IHM ERLAUBEN WÜRDEN, WEIL ER OHNE</small> W<small>EIN NICHT LEBEN KANN, ODER</small><sup class="footnote-marker">12</sup><i class="footnote"> Deshalb angenommen hat, daß die Weisen ihm die Verunreinigung an Toten erlauben würden.</i>, <small>WEIL ER</small> T<small>OTENGRÄBER IST, SO IST ES IHM ERLAUBT; NACH</small> R. Š<small>IMO͑N ABER VERBOTEN</small>.
+<b>W</b><small>ENN JEMAND SAGT</small>: <small>ICH WILL</small> N<small>AZIR SEIN UND NEHME AUF MICH DIE</small> H<small>AARSCHUR</small><sup class="footnote-marker">13</sup><i class="footnote"> Unter ‘Haarschur’ ist hier überall die Darbringung der beim Haarscheren, das beim Ablauf des Nazirates zu erfolgen hat, erforderlichen Opfer zu verstehen.</i><small>FÜR EINEN</small> N<small>AZIR, UND EIN ANDERER DIES HÖRT UND SAGT: AUCH ICH, UND NEHME AUF MICH DIE</small> H<small>AARSCHUR FÜR EINEN</small> N<small>AZIR, SO KÖNNEN SIE, WENN SIE GESCHEIT SIND, SICH FÜR EINANDER SCHEREN, SONST ABER MÜSSEN SIE SICH FÜR ANDERE</small> N<small>AZIRÄER SCHEREN</small>.
+<b>W</b><small>ENN JEMAND SAGT: ICH NEHME AUF MICH DIE</small> H<small>ÄLFTE DER</small> H<small>AARSCHUR FÜR EINEN</small> N<small>AZIR, UND EIN ANDERER DIES HÖRT UND SAGT: AUCH ICH, ICH NEHME AUF MICH DIE</small> H<small>ÄLFTE DER</small> H<small>AARSCHUR FÜR EINEN</small> N<small>AZIR, SO HAT DER EINE DIE GANZE</small> H<small>AARSCHUR</small><sup class="footnote-marker">14</sup><i class="footnote"> Zur Darbringung sämtlicher Opfer.</i><small>FÜR EINEN</small> N<small>AZIR ZU LEISTEN UND DER ANDERE DIE GANZE</small> H<small>AARSGHUR FÜR EINEN</small> N<small>AZIR ZU LEISTEN</small> – <small>SO</small> R. M<small>EÍR</small>. D<small>IE</small> W<small>EISEN SAGEN, DER EINE HAT DIE</small> H<small>ÄLFTE DER</small> H<small>AARSCHUR FÜR EINEN</small> N<small>AZIR ZU LEISTEN UND DER ANDERE HAT DIE</small> H<small>ÄLFTE DER</small> H<small>AARSCHUR FÜR EINEN</small> N<small>AZIR ZU LEISTEN</small>.
+<b>W</b><small>ENN JEMAND GESAGT HAT</small>: <small>ICH WILL</small> N<small>AZIR SEIN, WENN ICH EINEN</small> S<small>OHN BEKOMME, UND IHM EIN</small> S<small>OHN GEBOREN WIRD, SO IST ER</small> N<small>AZIR; WENN EINE</small> T<small>OCHTER, EIN</small> G<small>ESCHLECHTSLOSER ODER EIN</small> Z<small>WITTER, SO IST ER KEIN</small> N<small>AZIR</small>. W<small>ENN ER ABER GESAGT HAT: WENN ICH EIN</small> K<small>IND BEKOMME</small><sup class="footnote-marker">15</sup><i class="footnote"> Die babyl. Mišna separata hat <span dir="rtl">כשאדאה כשיהיה</span>, wohl eine Vermengung zweier Lesarten.</i>, <small>SO IST ER</small> N<small>AZIR, AUCH WENN IHM EINE</small> T<small>OCHTER, EIN</small> G<small>ESCHLECHTSLOSER ODER EIN</small> Z<small>WITTER GEBOREN WIRD</small>.
+H<small>AT SEINE</small> F<small>RAU</small> <small>VORZEITIG</small> <small>ABORTIERT</small>, <small>SO IST ER KEIN</small> N<small>AZIR</small>. R. Š<small>IMO͑N SAGT, ER MÜSSE SAGEN: WÄRE ES EIN LEBENSFÄHIGES</small> K<small>IND, SO BIN ICH PFLICHTGEMÄSS</small> N<small>AZIR, WENN ABER NICHT, SO BIN ICH FREIWILLIG</small><sup class="footnote-marker">16</sup><i class="footnote"> Er muß auf jeden Fall das Nazirat absolvieren, da mit der Möglichkeit zu rechnen ist, daß, wenn seine Frau nicht vorzeitig abortiert hätte, das Kind lebensfähig wäre.</i>N<small>AZIR</small>. G<small>EBÄRT SIE WIEDERUM</small><sup class="footnote-marker">17</sup><i class="footnote"> Nachdem sie einmal abortiert hat.</i>, <small>SO IST ER</small> N<small>AZIR</small>. R. Š<small>IMO͑N SAGT, ER MÜSSE SAGEN: WÄRE DAS ERSTE</small> K<small>IND LEBENSFÄHIG, SO SEI DAS ERSTE</small> N<small>AZIRAT</small> <small>EIN PFLICHTGEMÄSSES UND DIESES EIN FREIWILLIGES, WENN ABER NICHT, SO SEI DAS ERSTE EIN FREIWILLIGES UND DIESES EIN PFLICHTGEMÄSSES</small>.
+[W<small>ENN JEMAND GESAGT HAT</small>:] <small>ICH WILL</small> N<small>AZIR SEIN</small>, <small>UND WIEDERUM</small> N<small>AZIR SEIN, WENN ICH EINEN</small> S<small>OHN BEKOMME, UND NACHDEM ER SEINES ZU ABSOLVIEREN BEGONTXEN HAT, IHM EIN</small> S<small>OHN GEBOREN WIRD, SO BEENDIGE ER SEINES</small><sup class="footnote-marker">18</sup><i class="footnote"> Er schere sich das Haar u. bringe die erforderlichen Opfer dar.</i><small>UND ABSOLVIERE DANN DAS WEGEN SEINES</small> S<small>OHNES</small>. W<small>ENN</small> [<small>ER ABER GESAGT HAT</small>:] <small>ICH WILL, WENN ICH EINEN</small> S<small>OHN BEKOMME</small>, N<small>AZIR SEIN, UND AUSSERDEM</small> N<small>AZIR SEIN, UND NACHDEM ER SEINES ZU ABSOLVIEREN BEGONNEN HAT, IHM EIN</small> S<small>OHN GEBOREN WIRD, SO UNTERBRECHE ER SEINES, ABSOLVIERE DAS WEGEN SEINES</small> S<small>OHNES UND BEENDIGE DANN SEINES</small>.
+<b>S</b><small>AGTE JEMAND</small>: <small>ICH WILL</small> N<small>AZIR SEIN, FALLS ICH EINEN</small> S<small>OHN BEKOMME, UND AUSSERDEM HUNDERT</small> T<small>AGE</small> N<small>AZIR SEIN, SO HAT ER, WENN IHM BIS ZUM SIEBZIGSTEN</small> T<small>AGE</small> <small>EIN</small> S<small>OHN GEBOREN WIRD, NICHTS</small><sup class="footnote-marker">19</sup><i class="footnote"> Durch die Unterbrechung des 100tägigen Nazirats, da die spätere Nachholung mindestens 30 Tage dauert.</i><small>VERLOREN; WENN ABER NACH SIEBZIG, SO SIND DIE SIEBZIG HINFÄLLIG, DA DAS</small> S<small>CHEREN VOR DREISSIG</small> T<small>AGEN NICHT ERFOLGEN DARF</small><sup class="footnote-marker">20</sup><i class="footnote"> Er hat weniger als 30 Tage nachzuholen u. muß trotzdem ein vollständiges Nazirat absolvieren.</i>.
+
+Chapter 3
+
+<b>W</b>ENN <small>JEMAND GESAGT HAT: ICH WILL</small> N<small>AZIR SEIN, SO SCHERE ER SICH AM EINUNDDREISSIGSTEN</small> T<small>AGE; HAT ER SICH AM DREISSIGSTEN GESCHOREN, SO HAT ER SEINER</small> P<small>FLICHT GENÜGT</small>; <small>WENN ER ABER GESAGT HAT</small>: <small>ICH WILL DREISSIG</small> T<small>AGE</small> N<small>AZIR SEIN, SO HAT ER, WENN ER SICH AM DREISSIGSTEN GESCHOREN HAT, SEINER</small> P<small>FLICHT NICHT GENÜGT</small>.
+W<small>ENN JEMAND ZWEI</small> N<small>AZIRATE GELOBT HAT, SO SCHERE ER SICH WEGEN DES ERSTEN AM EINUNDDREISSIGSTEN</small> T<small>AGE UND WEGEN DES ANDEREN AM EINUNDSECHZIGSTEN</small> T<small>AGE; HAT ER SICH WEGEN DES ERSTEN AM DREISSIGSTEN GESCHOREN, SO SCHERE ER SICH WEGEN DES ANDEREN AM SECHZIGSTEN; HAT ER SICH ABER AM NEUNUNDFÜNFZIGSTEN GESCHOREN, SO HAT ER SEINER</small> P<small>FLICHT GENÜGT</small>. D<small>IES BEKUNDETE AUCH</small> R. P<small>APJAS</small>: W<small>ENN JEMAND ZWEI</small> N<small>AZIRATE GELOBT UND SICH WEGEN DES ERSTEN AM DREISSIGSTEN GESCHOREN HAT, SO SCHERE ER SICH WEGEN DES ANDEREN AM SECHZIGSTEN, HAT ER SICH ABER AM NEUNUNDFÜNFZIGSTEN GESCHOREN, SO HAT ER SEINER</small> P<small>FLICHT GENÜGT, DENN DER DREISSIGSTE</small> T<small>AG WIRD IHM ANGERECHNET</small>.
+W<small>ENN JEMAND GESAGT HAT: ICH WILL</small> N<small>AZIR SEIN, UND AM DREISSIGSTEN</small> T<small>AGE UNREIN WIRD, SO SIND ALLE HINFÄLLIG</small>; R. E<small>LIE͑ZER SAGT, NUR SIEBEN SEIEN HINFÄLLIG</small>. W<small>ENN ER ABER GESAGT HAT</small>: <small>ICH WILL DREISSIG</small> T<small>AGE</small> N<small>AZIR SEIN, UND AM DREISSIGSTEN</small> T<small>AGE UNREIN WIRD, SO SIND ALLE HINFÄLLIG</small>.
+W<small>ENN JEMAND GESAGT HAT</small>: <small>ICH WILL HUNDERT</small> T<small>AGE</small> N<small>AZIR SEIN, UND AM HUNDERTSTEN</small> T<small>AGE UNREIN WIRD, SO SIND ALLE HINFÄLLIG</small>; R. E<small>LIE͑EZR SAGT, NUR DREISSIG SEIEN HINFÄLLIG</small>. W<small>IRD ER AM HUNDERTSTEN</small> T<small>AGE UNREIN, SO SIND DREISSIG</small> T<small>AGE HINFÄLLIG</small>; R. E<small>LIE͑ZER SAGT, NUR SIEBEN SEIEN HINFÄLLIG</small>.
+<b>W</b><small>ENN JEMAND SICH AUF EINEM</small> B<small>EGRÄBNISPLATZE BEFINDET UND EIN</small> N<small>AZIRAT GELOBT, SO WERDEN IHM, SELBST WENN ER SICH DA DREISSIG</small> T<small>AGE AUFHÄLT, DIESE NICHT ANGERECHNET UND ER BRAUCHT DAS</small> U<small>NREINHEITSOPFER NICHT DARZUBRINGEN</small><sup class="footnote-marker">1</sup><i class="footnote"> Dieses ist nur dann darzubringen, wenn das Nazirat durch eine Verunreinigung unterbrochen wird (cf. Num. 6,10), während es hierbei zu einer Unterbrechung gar nicht gekommen ist.</i>. H<small>AT ER IHN VERLASSEN</small><sup class="footnote-marker">2</sup><i class="footnote"> Und sich nach Vorschrift (cf. Num. 19,11ff.) reinigen lassen; das Nazirat beginnt sofort.</i> <small>UND WIEDERUM BETRETEN, SO WERDEN SIE IHM ANGERECHNET UND ER MUSS DAS</small> U<small>NREINHEITSOPFER DARBRINGEN</small>. R. E<small>LIE͑ZER SAGT, NICHT, WENN AM SELBEN</small> T<small>AGE</small><sup class="footnote-marker">3</sup><i class="footnote"> Wenn er am Tage der Reinigung den Begräbnisplatz betreten hat.</i>, <small>DENN ES HEISST</small>: <sup class="footnote-marker">4</sup><i class="footnote"> Num. 12.</i><i>und die früheren Tage sind hinfällig</i>, <small>NUR WENN ES FRÜHERE</small> T<small>AGE</small><sup class="footnote-marker">5</sup><i class="footnote"> Wenn mindestens 2 Tage gültig waren.</i> <small>SIND</small>.
+<b>W</b><small>ENN JEMAND EIN LÄNGERES</small> N<small>AZIRAT GELOBT UND ES ABSOLVIERT HAT, UND NACHHER NACH DEM</small> J<small>ISRAÉL</small><small>LANDE KOMMT, SO IST ER, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, NOCH DREISSIG</small> T<small>AGE</small> N<small>AZIR; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, ER MÜSSE DAS</small> N<small>AZIRAT VON VORNHEREIN</small><sup class="footnote-marker">6</sup><i class="footnote"> Das nichtjisraélitische Land ist nach rabbanitischer Bestimmung unrein, u. es ist ebenso, als würde er das Nazirat auf einem unreinen Platz gelobt u. absolviert haben.</i><small>BEGINNEN</small>. E<small>INST GELOBTE DIE</small> K<small>ÖNIGIN</small> H<small>ELENA, ALS IHR</small> S<small>OHN IN DEN</small> K<small>RIEG ZOG</small>: W<small>ENN MEIN</small> S<small>OHN IN</small> F<small>RIEDEN VOM</small> K<small>RIEGE HEIMKEHRT, WILL ICH SIEBEN</small> J<small>AHRE</small> N<small>EZIRA SEIN</small>. I<small>HR</small> S<small>OHN KEHRTE IN</small> F<small>RIEDEN VOM</small> K<small>RIEGE HEIM UND SIE WAR SIEBEN</small> J<small>AHRE</small> N<small>EZIRA</small>. A<small>M</small> E<small>NDE DER SIEBEN</small> J<small>AHRE ZOG SIE NACH DEM</small> J<small>ISRAÉL</small><small>LANDE, UND DIE</small> S<small>CHULE</small> H<small>ILLELS ENTSCHIED IHR, DASS SIE WIEDERUM SIEBEN</small> J<small>AHRE</small> N<small>EZIRA SEIN MÜSSE</small>. A<small>M</small> E<small>NDE DIESER SIEBEN</small> J<small>AHRE WARD SIE UNREIN</small>. E<small>S ERGAB SICH ALSO, DASS SIE EINUNDZWANZIG</small> J<small>AHRE</small> N<small>EZIRA WAR</small>. R. J<small>EHUDA SAGTE</small>: S<small>IE WAR NUR VIERZEHN</small> J<small>AHRE</small> N<small>EZIRA</small>.
+<b>W</b><small>ENN ZWEI</small> Z<small>EUGENPARTIEN VON EINEM</small> <small>VERSCHIEDEN</small> <small>BEKUNDEN, DIE EINE, DASS ER ZWEI</small> N<small>AZIRATE, UND DIE ANDERE, DASS ER FÜNF</small> N<small>AZIRATE GELOBT</small><sup class="footnote-marker">7</sup><i class="footnote"> Während er dies bestreitet od. es nicht mehr weiß.</i><small>HAT, SO HAT SICH, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, DAS</small> Z<small>EUGNIS ZERSPLITTERT UND ES GIBT HIERBEI KEIN</small> N<small>AZIRAT; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, ER MÜSSE, DA IN FÜNF ZWEI ENTHALTEN SIND, ZWEI</small> N<small>AZIRATE ABSOLVIEREN</small>.
+
+Chapter 4
+
+<b>W</b>ENN <small>JEMAND GESAGT HAT: ICH WILL</small> N<small>AZIR SEIN, UND EIN ANDERER ES HÖRT UND SAGT: AUCH ICH, UND</small> <small>DARAUF EIN DRITTER</small>: <small>AUCH ICH, SO SIND SIE ALLE</small> N<small>AZIRÄER</small>. W<small>IRD</small> <small>DAS</small> G<small>ELÖBNIS</small> <small>DEM ERSTEN AUFGELÖST, SO SIND ALLE ENTBUNDEN; WIRD ES DEM LETZTEN AUFGELÖST, SO IST DER LETZTE ENTBUNDEN, JENE ALLE ABER GEBUNDEN</small>. W<small>ENN JEMAND GESAGT HAT: ICH WILL</small> N<small>AZIR SEIN, UND EIN ANDERER ES HÖRT UND SAGT: MEIN</small> M<small>UND WIE SEIN</small> M<small>UND, MEIN</small> H<small>AAR WIE SEIN</small> H<small>AAR, SO IST ER</small> N<small>AZIR</small>. W<small>ENN</small> <small>JEMAND GESAGT HAT</small>: <small>ICH WILL</small> N<small>AZIR SEIN, UND SEINE</small> F<small>RAU ES HÖRT UND SAGT: AUCH ICH, SO KANN ER IHR</small> N<small>AZIRGELÖBNIS</small> <small>AUFHEBEN UND SEINES BLEIBT BESTEHEN</small>. W<small>ENN EINE</small> F<small>RAU GESAGT HAT</small>: <small>ICH WILL</small> N<small>EZIRA SEIN, UND IHR</small> M<small>ANN ES HÖRT UND SAGT: AUCH ICH, SO KANN ER ES NICHT MEHR</small><sup class="footnote-marker">1</sup><i class="footnote"> Durch die Bezugnahme hat ei es bestätigt.</i> <small>AUFHEBEN</small>.
+W<small>ENN</small> <small>JEMAND GESAGT HAT</small>: <small>ICH WILL</small> N<small>AZIR SEIN, UND DU</small><sup class="footnote-marker">2</sup><i class="footnote"> Wenn er diese Frage an seine Frau richtet.</i>? <small>UND SIE</small> ‘A<small>MEN</small>’ <small>SAGT, SO KANN ER IHRES AUFHEBEN UND SEINES BLEIBT BESTEHEN</small>. W<small>ENN EINE</small> F<small>RAU GESAGT HAT</small>: <small>ICH WILL</small> N<small>EZIRA SEIN, UND DU</small>? <small>UND ER</small> ‘A<small>MEN</small>’ <small>SAGT, SO KANN ER ES NICHT MEHR AUFHEBEN</small><sup class="footnote-marker">3</sup><i class="footnote"> Cf. Anm. 1 mut. mut.</i>.
+<b>W</b><small>ENN EINE</small> F<small>REI EIN</small> N<small>AZIRAT GELOBT UND</small> W<small>EIN GETRUNKEN ODER SICH AN</small> T<small>OTEN VERUNREINIGT HAT, SO ERHÄLT SIE DIE VIERZIG</small> G<small>EISSELHIEBE</small>. W<small>ENN IHR</small> M<small>ANN ES IHR AUFGEHOBEN HAT UND SIE, OHNE ZU WISSEN, DASS IHR</small> M<small>ANN ES IHR AUFGEHOBEN HAT</small>, W<small>EIN GETRUNKEN ODER SICH AN</small> T<small>OTEN VERUNREINIGT HAT, SO ERHÄLT SIE NICHT DIE VIERZIG</small> G<small>EISSELHIEBE</small>. R. J<small>EHUDA SAGT, WENN SIE AUCH DIE VIERZIG</small> G<small>EISSELHIEBE NICHT ERHÄLT, SO ERHÄLT SIE DENNOCH</small> G<small>EISSELHIEBE DER</small> W<small>IDERSPENSTIGKEIT</small>.
+<b>W</b><small>ENN EINE</small> F<small>RAU EIN</small> N<small>AZIRAT GELOBT UND EIN</small> V<small>IEH</small><sup class="footnote-marker">4</sup><i class="footnote"> Zur Darbringung ihres Opfers; cf. Num. 6,14.</i><small>ABGESONDERT HAT, UND IHR</small> M<small>ANN ES IHR DARAUF AUFHEBT, SO KANN DAS</small> V<small>IEH, WENN ES IHM GEHÖRT, IN DIE</small> H<small>ERDE KOMMEN UND WEIDEN,</small> WENN ES ABER IHR GEHÖRT, SO IST DAS S<small>ÜNDOPFER VERENDEN ZU LASSEN, DAS</small> B<small>RANDOPFER ALS</small> B<small>RANDOPFER DARZUBRINGEN UND DAS</small> H<small>EILSOPFER ALS</small> H<small>EILSOPFER DARZUBRINGEN; ES</small><sup class="footnote-marker">5</sup><i class="footnote"> Das Heilsopfer, das sonst, wenn es freiwillig gespendet wird, 2 Tage gegessen werden darf; cf. Zeb. Fol. 55a.</i><small>DARF NUR EINEN</small> T<small>AG GEGESSEN WERDEN, BENÖTIGT ABER NICHT DER</small> B<small>ROTE</small><sup class="footnote-marker">6</sup><i class="footnote"> Die zum Heilsopfer des Nazirs gehören, obgleich es hinsichtlich der Essensfrist diesem gleicht.</i>. H<small>ATTE SIE UNBEZEICHNETES</small> G<small>ELD</small><sup class="footnote-marker">7</sup><i class="footnote"> Zur Anschaffung der Opfer, ohne bezeichnet zu haben, welches für das eine u. welches für das andere Opfer zu verwenden sei.</i><small>ZURÜCKGELEGT, SO FÄLLT ES DER FREIWILLIGEN</small> S<small>PENDENKASSE ZU, WENN ABER BEZEICHNETES</small><sup class="footnote-marker">8</sup><i class="footnote"> Für jedes Opfer einen besonderen Betrag.</i> G<small>ELD, SO IST DAS</small> G<small>ELD ZUM</small> S<small>ÜNDOPFER IN DAS</small> S<small>ALZMEER ZU WERFEN, MAN DARF ES NICHT NUTZNIESSEN NOCH BEGEHT MAN DARAN EINE</small> V<small>ERUNTREUUNG</small><sup class="footnote-marker">9</sup><i class="footnote"> Am Geheiligten; cf. Lev. 5,15.</i>, <small>FÜR DAS</small> G<small>ELD ZUM</small> B<small>RANDOPFER EIN</small> B<small>RANDOPFER DARZUBRINGEN, UND MAN BEGEHT DARAN EINE</small> V<small>ERUNTREUUNG, UND FÜR DAS</small> G<small>ELD ZUM</small> H<small>EILSOPFER EIN</small> H<small>EILSOPFER DARZUBRINGEN; ES DARF NUR EINEN</small> T<small>AG GEGESSEN WERDEN, BENÖTIGT ABER NICHT DER</small> B<small>ROTE</small>.
+<b>I</b><small>ST FÜR SIE</small><sup class="footnote-marker">10</sup><i class="footnote"> Eine Frau, die das Nazirat absolviert hat.</i><small>DAS</small> B<small>LUT EINES</small> <small>DER</small> O<small>PFER</small> <small>GESPRENGT WORDEN, SO KANN</small> <small>IHR</small> M<small>ANN DAS</small> G<small>ELÖBNIS</small> <small>NICHT MEHR AUFHEBEN</small>. R. A͑<small>QIBA SAGT, SOBALD EINES DER</small> T<small>IERE</small><sup class="footnote-marker">11</sup><i class="footnote"> Die sie als Opfer darzubringen hat.</i><small>NUR GESCHLACHTET WORDEN IST, KÖNNE ER ES NICHT MEHR AUFHEBEN</small>. D<small>IES GILT NUR BEIM</small> S<small>CHEREN</small><sup class="footnote-marker">12</sup><i class="footnote"> Vgl. S. 565 Anm. 68.</i><small>IN</small> R<small>EINHEIT</small><sup class="footnote-marker">13</sup><i class="footnote"> Wo das Nazirat bereits absolviert ist.</i>, <small>BEIM</small> S<small>CHEREN WEGEN</small> V<small>ERUNREINIGUNG</small><sup class="footnote-marker">14</sup><i class="footnote"> Wo sie das Nazirat von neuem beginnen muß.</i><small>ABER KANN ER ES AUFHEBEN, DENN ER KANN SAGEN: ICH MAG KEINE VERKÜMMERTE</small><sup class="footnote-marker">15</sup><i class="footnote"> Durch die Entziehung des Weingenusses.</i>F<small>RAU</small>. R<small>ABBI</small> (M<small>EÍR</small>)<sup class="footnote-marker">16</sup><i class="footnote"> Fehlt im jerusalemischen Talmud, der Mišna separata u. den Handschriften; in der Erstausgabe nur an dieser Stelle, jed. nicht weiter.</i><small>SAGT, AUCH BEIM</small> S<small>CHEREN IN</small> R<small>EINHEIT KÖNNE ER ES AUFHEBEN, DENN ER KANN SAGEN: ICH MAG KEINE GESCHORENE</small> F<small>RAU</small>.
+<b>E</b><small>IN</small> M<small>ANN KANN SEINEM</small> S<small>OHNE EIN</small> N<small>AZIRAT AUFERLEGEN, NICHT ABER KANN EINE</small> F<small>RAU IHREM</small> S<small>OHNE EIN</small> N<small>AZIRAT AUFERLEGEN</small>. W<small>ENN ER SICH GESCHOREN</small><sup class="footnote-marker">17</sup><i class="footnote"> Während des Nazirates; dies gilt als Einspruch.</i><small>HAT ODER SEINE</small> V<small>ERWANDTEN IHN GESCHOREN HABEN, WENN ER WIDERSPROCHEN HAT ODER SEINE</small> V<small>ERWANDTEN WIDERSPROCHEN HABEN</small> UND DAS ABGESONDERTE V<small>IEH VORHANDEN IST, SO IST DAS</small> S<small>ÜNDOPFER VERENDEN ZU LASSEN, DAS</small> B<small>RANDOPFER ALS</small> B<small>RANDOPFER DARZUBRINGEN UND DAS</small> H<small>EILSOPFER ALS</small> H<small>EILSOPFER DARZUBRINGEN; DIESES DARF NUR EINEN</small> T<small>AG GEGESSEN WERDEN, BENÖTIGT JEDOCH NICHT DER</small> B<small>ROTE</small>. I<small>ST UNBEZEICHNETES</small> G<small>ELD VORHANDEN, SO FÄLLT ES DER FREIWILLIGEN</small> S<small>PENDENKASSE ZU, WENN BEZEICHNETES, SO IST DAS</small> G<small>ELD ZUM</small> S<small>ÜNDOPFER IN DAS</small> S<small>ALZMEER ZU WERFEN, MAN DARF ES NICHT NUTZNIESSEN UND MAN BEGEHT DARAN KEINE</small> V<small>ERUNTREUUNG, FÜR DAS</small> G<small>ELD ZUM</small> B<small>RANDOPFER EIN</small> B<small>RANDOPFER DARZUBRINGEN, UND MAN BEGEHT DARAN EINE</small> V<small>ERUNTREUUNG, UND FÜR DAS</small> G<small>ELD ZUM</small> H<small>EILSOPFER EIN</small> H<small>EILSOPFER DARZUBRINGEN; ES DARF NUR EINEN</small> T<small>AG GEGESSEN WERDEN, BENÖTIGT JEDOCH NICHT DER</small> B<small>ROTE</small>.
+<b>E</b><small>IN</small> M<small>ANN SCHERE SICH</small><sup class="footnote-marker">18</sup><i class="footnote"> Dh. die von seinem Vater hinterlassenen Naziropfer darbringe; vgl. S. 565 Anm. 68.</i><small>FÜR DAS</small> N<small>AZIRAT SEINES</small> V<small>ATERS, NICHT ABER SCHERE SICH EINE</small> F<small>RAU FÜR DAS</small> N<small>AZIRAT IHRES</small> V<small>ATERS</small>. W<small>ENN SEIN</small> V<small>ATER</small> N<small>AZIR WAR UND NACHDEM ER UNBEZEICHNETES</small> G<small>ELD FÜR SEINE</small> N<small>AZIR</small><small>OPFER</small> <small>ABGESONDERT HAT, GESTORBEN IST, UND ER SAGT: ICH WILL</small> N<small>AZIR SEIN MIT DER</small> B<small>EDINGUNG, DASS ICH MICH MIT DEM</small> G<small>ELDE MEINES</small> V<small>ATERS SCHERE, SO FÄLLT DAS</small> G<small>ELD,</small> WIE R. J<small>OSE SAGT, DER FREIWILLIGEN</small> S<small>PENDENKASSE ZU UND ER SCHERE SICH NICHT FÜR DAS</small> N<small>AZIRAT SEINES</small> V<small>ATERS</small>. W<small>ER SCHERE SICH FÜR DAS</small> N<small>AZIRAT SEINES</small> V<small>ATERS</small>? W<small>ENN ER UND SEIN</small> V<small>ATER</small> N<small>AZIRÄER WAREN UND SEIN</small> V<small>ATER UNBEZEIGHNETES</small> G<small>ELD FÜR SEINE</small> N<small>AZIR</small><small>OPFER</small> <small>ABGESONDERT HAT UND GESTORBEN IST; DIESER SCHERE SICH FÜR DAS</small> N<small>AZIRAT SEINES</small> V<small>ATERS</small>.
+
+Chapter 5
+
+<b>D</b>IE S<small>CHULE</small> Š<small>AMMAJS SAGT, DIE IRRTÜMLICHE</small> H<small>EILIGUNG GELTE ALS</small> H<small>EILIGUNG,</small> DIE S<small>CHULE</small> H<small>ILLELS SAGT, SIE GELTE NICHT ALS</small> H<small>EILIGUNG</small>. W<small>ENN JEMAND ZUM</small> B<small>EISPIEL GESAGT HAT</small>: D<small>ER AUS MEINEM</small> H<small>AUSE ZUERST HERAUSKOMMENDE SCHWARZE</small> O<small>CHS</small><sup class="footnote-marker">1</sup><i class="footnote"> Damit bringt er seine Annahme zum Ausdruck, daß ein solches zuerst herauskommen wird.</i> <small>SEI GEHEILIGT, UND EIN WEISSER HERAUSGEKOMMEN IST, SO IST ER, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, GEHEILIGT, UND WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, NICHT GEHEILIGT</small>. W<small>ENN JEMAND GESAGT HAT</small>:
+<small>DER IN MEINE</small> H<small>AND ZUERST KOMMENDE</small> G<small>OLDDENAR SEI GEHEILIGT, UND EINER AUS</small> S<small>ILBER</small> <small>IN SEINE</small> H<small>AND</small> <small>GEKOMMEN IST, SO IST ER, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, GEHEILIGT, UND WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, NICHT GEHEILIGT</small>. W<small>ENN JEMAND GESAGT HAT</small>: <small>DAS IN MEINE</small> H<small>AND ZUERST KOMMENDE</small> F<small>ASS</small> W<small>EIN SEI GEHEILIGT, UND EINES MIT</small> Ö<small>L</small> <small>IN SEINE</small> H<small>AND</small> <small>GEKOMMEN IST, SO IST ES, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, GEHEILIGT, UND WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, NICHT GEHEILIGT</small>.
+<b>W</b><small>ENN JEMAND EIN</small> N<small>AZIRAT GELOBT, DIESBEZÜGLICH EINEN</small> G<small>ELEHRTEN BEFRAGT</small><sup class="footnote-marker">2</sup><i class="footnote"> Wenn ihm zweifelhaft war, ob das Gelübde gültig war od. nicht.</i><small>UND DIESER ES ALS VERBINDLICH ERKLÄRT HAT, SO BEGINNT DIE</small> Z<small>ÄHLUNG MIT DER</small> S<small>TUNDE DES</small> G<small>ELOBENS</small><sup class="footnote-marker">3</sup><i class="footnote"> Die Tage bis zur Entscheidung werden mitgezählt, selbst wenn er während dieser Zeit das Nazirat übertreten u. Wein getrunken hat.</i>. W<small>ENN ER EINEN</small> G<small>ELEHRTEN BEFRAGT UND DIESER ES ALS UNVERBINDLICH ERKLÄRT HAT, SO DARF DAS BEREITS ABGESONDERTE</small> V<small>IEH IN DIE</small> H<small>ERDE KOMMEN UND WEIDEN</small>. D<small>IE</small> S<small>CHULE</small> H<small>ILLELS SPRACH ZU DER</small> S<small>CHULE</small> Š<small>AMMAJS</small>: P<small>FLICHTET IHR ETWA NICHT BEI, DASS HIERBEI EINE IRRTÜMLICHE</small> H<small>EILIGUNG ERFOLGT IST UND</small> <small>DAS</small> V<small>IEH</small> <small>IN DIE</small> H<small>ERDE KOMMT UND WEIDET</small>!? D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS ERWIDERTE</small>: P<small>FLICHTET IHR ETWA NICHT BEI, DASS, WENN JEMAND</small><sup class="footnote-marker">4</sup><i class="footnote"> Beim Absondern des Viehzehnten; die Tiere werden einzeln durch eine kleine Tür aus dem Stalle gelassen u. das zehnte mit einem Stabe gezeichnet; cf. Lev. 27,32.</i><small>SICH GEIRRT UND DAS NEUNTE ALS ZEHNTES, DAS ZEHNTE ALS NEUNTES ODER DAS ELFTE ALS ZEHNTES BEZEICHNET HAT, ES GEHEILIGT</small><sup class="footnote-marker">5</sup><i class="footnote"> Obgleich die Heiligung auf einem Irrtum beruht.</i><small>IST</small>!? D<small>IE</small> S<small>CHULE</small> H<small>ILLELS ERWIDERTE</small>: N<small>ICHT DER</small> S<small>TAB HEILIGT ES; IST ES DENN VON</small> W<small>IRKUNG, WENN ER DEN</small> S<small>TAB AUF DAS ACHTE ODER AUF DAS ZWÖLFTE GELEGT</small><sup class="footnote-marker">6</sup><i class="footnote"> Diese u. die ihnen vorangehenden, bezw. folgenden sind durch die Bezeichnung als zehntes nicht geheiligt.</i><small>HAT</small>!? V<small>IELMEHR HAT DIE</small> S<small>CHRIFT, DIE DAS ZEHNTE FÜR HEILIG ERKLÄRT HAT, AUCH DAS NEUNTE</small> UND DAS ELFTE<sup class="footnote-marker">7</sup><i class="footnote"> Falls sie irrtümlich als zehntes gezeichnet worden sind.</i><small>FÜR HEILIG ERKLÄRT</small><sup class="footnote-marker">8</sup><i class="footnote"> Nicht aber durch die irrtümlich erfolgte Heiligung.</i>.
+<b>W</b><small>ENN JEMAND EIN</small> N<small>AZIRAT GELOBT HAT UND, ALS ER SEIN</small> V<small>IEH</small><sup class="footnote-marker">9</sup><i class="footnote"> Das er beim Geloben zur Darbringung seiner Opfer reserviert hat.</i><small>HOLEN GEHT, FINDET, DASS ES GESTOHLEN WORDEN IST, SO IST ER, FALLS ER, BEVOR DAS</small> V<small>IEH GESTOHLEN WORDEN IST, GELOBT HAT</small>, N<small>AZIR</small><sup class="footnote-marker">10</sup><i class="footnote"> Wenn er bei einem Gelehrten um Auflösung seines Gelöbnisses nachsucht, so tue dieser es wegen des Diebstahls nicht, da dies erst nach dem Geloben erfolgt ist.</i>, <small>UND FALLS ER, NACHDEM DAS</small> V<small>IEH GESTOHLEN WORDEN WAR, GELOBT HAT, KEIN</small> N<small>AZIR</small><sup class="footnote-marker">11</sup><i class="footnote"> Schon beim Geloben war das Vieh nicht mehr in seinem Besitze, u. wenn er dies gewußt hätte, würde er überhaupt nicht gelobt haben.</i>. I<small>N EINEN DIESBEZÜGLICHEN</small> I<small>RRTUIM</small><sup class="footnote-marker">12</sup><i class="footnote"> Ein Naziratgelübde wegen eines später erfolgten Ereignisses zu annullieren.</i><small>VERFIEL</small> N<small>AḤUM DER</small> M<small>EDER</small>. A<small>LS</small> N<small>AZIRÄER AUS DEM</small> E<small>XILE KAMEN UND DAS</small> H<small>EILIGTUM ZERSTÖRT FANDEN, SPRACH</small> N<small>AḤUM DER</small> M<small>EDER ZU IHNEN</small>: W<small>ÜRDET IHR, WENN IHR GEWUSST HÄTTET, DASS DAS</small> H<small>EILIGTUM ZERSTÖRT IST, DAS</small> N<small>AZIRAT GELOBT HABEN</small>? S<small>IE ERWIDERTEN IHM</small>: N<small>EIN</small>. D<small>A LÖSTE ES IHNEN</small> N<small>AḤUM DER</small> M<small>EDER AUF</small>. A<small>LS DIE</small> S<small>ACHE VOR DIE</small> W<small>EISEN KAM, SPRACHEN SIE</small>: W<small>ER VOR DER</small> Z<small>ERSTÖRUNG DES</small> H<small>EILIGTUMS GELOBT HAT, IST</small> N<small>AZIR, UND WER NACH DER</small> Z<small>ERSTÖRUNG DES</small> H<small>EILIGTUMS, IST KEIN</small> N<small>AZIR</small>.
+<b>W</b><small>ENN</small> <small>MEHRERE</small> P<small>ERSONEN</small> <small>AUF DER</small> S<small>TRASSE GEHEN UND JEMAND IHNEN ENTGEGENKOMMT, UND EINER SPRICHT: ICH WILL</small> N<small>AZIR SEIN, WENN DIESER</small> N. <small>IST, DARAUF EIN ANDERER: ICH WILL</small> N<small>AZIR SEIN, WENN ES NICHT</small> N. <small>IST</small>, <small>DARAUF EIN ANDERER</small>: <small>ICH WILL</small> N<small>AZIR SEIN, WENN EINER VON EUCH</small> N<small>AZIR IST</small>, <small>DARAUF EIN ANDERER</small>: <small>ICH WILL</small> N<small>AZIR SEIN, WENN EINER VON EUCH NICHT</small> N<small>AZIR IST</small>, <small>DARAUF EIN ANDERER</small>: <small>WENN IHR BEIDE</small> N<small>AZIRÄER SEID</small>, <small>UND DARAUF EIN ANDERER</small>: <small>WENN IHR ALLE</small> N<small>AZIRÄER SEID,</small> SO SIND, WIE DIE S<small>CHULE</small> Š<small>AMMAJS SAGT, ALLE</small> N<small>AZIRÄER; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, NUR DERJENIGE IST</small> N<small>AZIR, DESSEN</small> W<small>ORTE SICH NICHT BESTÄTIGT HABEN</small>.
+R. T<small>RYPHON SAGT, KEINER VON IHNEN</small><sup class="footnote-marker">13</sup><i class="footnote"> Da jeder das Nazirat von einem Umstände abhängig gemacht hat, über den Ungewißheit herrschte.</i><small>IST</small> N<small>AZIR</small>. K<small>EHRTE ER PLÖTZLICH</small><sup class="footnote-marker">14</sup><i class="footnote"> Sodaß seine Person nicht festgestellt werden konnte.</i><small>UM, SO IST ER</small><sup class="footnote-marker">15</sup><i class="footnote"> Wohl niemand von ihnen. Nach dem Wortlaute der Mišna scheint dies sich auf die Person des Ankömmlings zu beziehen; auffallend ist auch der Ausdruck <span dir="rtl">הרתיע</span>, eigentl. beben, zurückschrecken; die Übersetzung folgt jed. der Auslegung des T.s u. der Kommentare; vgl. Anm. 15.</i><small>KEIN</small> N<small>AZIR</small>. R. Š<small>IMO͑N SAGT, ER ERKLÄRE: IST ES SO, WIE ICH GESAGT HABE, SO WILL ICH PFLICHTGEMÄSS</small> N<small>AZIR SEIN, WENN ABER NICHT, SO WILL ICH FREIWILLIG</small> N<small>AZIR SEIN</small>.
+<b>W</b><small>ENN JEMAND EINEN</small> K<small>OJ</small><sup class="footnote-marker">16</sup><i class="footnote"> Über den ein Zweifel besteht, ob er zum Vieh od. zum Wilde gehört.</i><small>SIEHT UND SPRICHT: ICH WILL</small> N<small>AZIR SEIN, WENN ES EIN</small> W<small>ILD IST</small>, <small>DARAUF EIN ANDERER</small>: <small>ICH WILL</small> N<small>AZIR SEIN, WENN ES KEIN</small> W<small>ILD IST</small>, <small>DARAUF EIN ANDERER</small>: <small>ICH WILL</small> N<small>AZIR SEIN, WENN ES EIN</small> V<small>IEH IST</small>, <small>DARAUF EIN ANDERER</small>: <small>ICH WILL</small> N<small>AZIR SEIN</small>, <small>WENN ES KEIN</small> V<small>IEH IST</small>, <small>DARAUF EIN ANDERER</small>: <small>ICH WILL</small> N<small>AZIR SEIN, WENN ES</small> V<small>IEH UND</small> W<small>ILD IST,</small> <small>DARAUF EIN ANDERER:</small> <small>ICH WILL</small> N<small>AZIR SEIN, WENN ES WEDER</small> V<small>IEH NOCH WILD IST,</small> <small>DARAUF EIN ANDERER:</small> <small>ICH WILL</small> N<small>AZIR SEIN, WENN EINER VON EUCH</small> N<small>AZIR IST,</small> <small>DARAUF EIN ANDERER:</small> <small>ICH WILL</small> N<small>AZIR SEIN, WENN NICHT EINER VON EUCH</small> N<small>AZIR IST,</small> <small>DARAUF EIN ANDERER:</small> <small>ICH WILL</small> N<small>AZIR SEIN, WENN IHR ALLE</small> N<small>AZIRÄER SEID, SO SIND SIE ALLE NAZIRÄER.</small>
+
+Chapter 6
+
+<b>D</b>REIERLEI <small>IST DEM</small> N<small>AZIR VERBOTEN: DIE</small> V<small>ERUNREINIGUNG, DIE</small> H<small>AARSCHUR UND DIE</small> P<small>RODUKTE DES</small> W<small>EINSTOCKES.</small> A<small>LLE</small> P<small>RODUKTE DES</small> W<small>EINSTOCKES WERDEN MITEINANDER VEREINIGT</small><sup class="footnote-marker">1</sup><i class="footnote"> Zum verbotenen Quantum einer Olive.</i>, <small>UND SCHULDIG IST ER NUR DANN, WENN ER EIN OLIVENGROSSES QUANTUM VON DEN</small> T<small>RAUBEN GEGESSEN</small><sup class="footnote-marker">2</sup><i class="footnote"> Od. ein ebensolches Quantum Wein getrunken hat.</i> <small>HAT</small>. D<small>IE URSPRÜNGLICHE</small> L<small>EHRE LAUTETE: NUR WENN ER EIN</small> V<small>IERTEL</small><small>LOG</small> W<small>EIN GETRUNKEN HAT.</small> R. A͑<small>QIBA SAGT, SELBST WENN ER NUR SEIN</small> B<small>ROT IN</small> W<small>EIN EINTAUCHT, UND DARAN SOVIEL IST, DASS EIN OLIVEN-GROSSES</small> Q<small>UANTUM VEREINIGT WERDEN KANN, SEI ER SCHULDIG</small>
+E<small>R IST SCHULDIG WEGEN DES</small> W<small>EINES ALLEIN, WEGEN DER</small> T<small>RAUBEN ALLEIN, WEGEN DER</small> K<small>ERNE ALLEIN UND WEGEN DER</small> S<small>CHLAUBEN ALLEIN.</small> R. E<small>LEA͑ZAR B.</small> A͑<small>ZARJA SAGT, ER SEI NUR DANN SCHULDIG, WENN ER ZWEI</small> K<small>ERNE</small><sup class="footnote-marker">3</sup><i class="footnote"> Die Schrift gebraucht die Mehrzahl.</i> <small>UND EINE</small> S<small>CHLAUBE GEGESSEN HAT</small>. F<small>OLGENDES IST UNTER ḤARÇANIM</small><sup class="footnote-marker">4</sup><i class="footnote"> Die in der Schrift gebrauchten Worte für Kerne u. Schlauben.</i> <small>UND UNTER</small> Z<small>AGIM</small><sup class="footnote-marker">5</sup><i class="footnote"> Die in der Schrift gebrauchten Worte für Kerne u. Schlauben.</i> <small>ZU VERSTEHEN. ḤARÇANIM IST DAS</small> Ä<small>USSERE UND</small> Z<small>AGIM IST DAS</small> I<small>NNERE</small><sup class="footnote-marker">6</sup><i class="footnote"> Die Schlauben bezw. die Kerne; diese von der üblichen Übersetzung abweichende Ansicht ist auch im jerušalemischen Targum zSt. vertreten.</i> – <small>SO</small> R. J<small>EHUDA.</small> R. J<small>OSE SAGTE</small> : D<small>AMIT DU DICH NICHT IRRST : WIE BEI DER</small> V<small>IEHGLOCKE; DER ÄUSSERE</small> T<small>EIL HEISST</small> Z<small>OG UND DER INNERE HEISST</small> I͑<small>NBAL</small> K<small>LÖPPEL</small>.
+<b>D</b><small>AS UNBESTIMMTE</small> N<small>AZIRAT DAUERT DREISSIG</small> T<small>AGE</small>. H<small>AT ER SICH GESCHOREN ODER HABEN</small> G<small>EWALTTÄTER IHN GESCHOREN, SO SIND DREISSIG</small> T<small>AGE HINFÄLLIG.</small> W<small>ENN EIN</small> N<small>AZIR SICH GESCHOREN, EINERLEI OB MIT EINER</small> S<small>CHERE ODER EINEM</small> S<small>CHERMESSER, ODER</small> <small>DAS</small> H<small>AAR</small> <small>ETWAS GEZWICKT HAT, SO IST ER SCHULDIG.</small> <b>D</b><small>ER</small> N<small>AZIR DARF</small> <small>DAS</small> H<small>AAR</small> <small>REIBEN</small><sup class="footnote-marker">7</sup><i class="footnote"> Mit reinigenden Substanzen.</i><small>UND SCHLICHTEN, NICHT ABER KÄMMEN</small>.  <b>R.</b> J<small>IŠMA͑ÉL SAGT, ER DÜRFE SICH</small> <small>DEN</small> K<small>OPF</small> <small>NICHT MIT</small> T<small>ON REIBEN, WEIL DIES DAS</small> H<small>AAR AUSFALLEN MACHT</small>.
+<b>W</b><small>ENN EIN</small> N<small>AZIR DEN GANZEN</small> T<small>AG</small> W<small>EIN GETRUNKEN HAT, SO IST ER NUR EINMAL SCHULDIG; WENN MAN IHM ABER WIEDERHOLT GESAGT HAT, DASS ER NICHT TRINKE, UND ER TROTZDEM GETRUNKEN HAT, SO IST ER WEGEN JEDES</small> M<small>ALES SCHULDIG.</small> W<small>ENN ER SICH DEN GANZEN</small> T<small>AG GESCHOREN HAT, SO IST ER NUR EINMAL SCHULDIG ; WENN MAN IHM ABER WIEDERHOLT GESAGT HAT, DASS ER SICH NICHT SCHERE, UND ER SICH TROTZDEM GESCHOREN HAT, SO IST ER WEGEN JEDES</small> M<small>ALES SCHULDIG.</small> W<small>ENN ER SICH DEN GANZEN</small> T<small>AG AN</small> T<small>OTEN VERUNREINIGT HAT, SO IST ER NUR EINMAL SCHULDIG; WENN MAN IHM ABER WIEDERHOLT GESAGT HAT, DASS ER SICH NICHT VERUNREINIGE, UND ER SICH TROTZDEM VERUNREINIGT HAT, SO IST ER WEGEN JEDES</small> M<small>ALES SCHULDIG.</small>
+<b>D</b><small>REIERLEI IST DEM</small> N<small>AZIR VERBOTEN : DIE</small> V<small>ERUNREINIGUNG, DAS</small> S<small>CHEREN UND DIE</small> P<small>RODUKTE DES</small> W<small>EINSTOCKES.</small> B<small>EI DER</small> V<small>ERUNREINIGUNG UND BEIM</small> S<small>CHEREN IST ES STRENGER ALS BEI DEN</small> P<small>RODUKTEN DES</small> W<small>EINSTOCKES, DENN DIE</small> V<small>ERUNREINIGUNG UND DAS</small> S<small>CHEREN MACHEN</small> <small>DAS</small> N<small>AZIRAT</small> <small>HINFÄLLIG, DIE</small> P<small>RODUKTE DES</small> W<small>EINSTOCKES ABER MACHEN ES NICHT HINFÄLLIG.</small> B<small>EI DEN</small> P<small>RODUKTEN DES</small> W<small>EINSTOCKES IST ES STRENGER ALS BEI DER</small> V<small>ERUNREINIGUNG UND DEM</small> S<small>CHEREN, DENN DIE</small> P<small>RODUKTE DES</small> W<small>EINSTOCKES SIND AUCH AUSNAHMSWEISE</small><sup class="footnote-marker">8</sup><i class="footnote"> Auch zu Gebotszwecken; cf. supra Fol. 3b.</i><small>NICHT ERLAUBT, DIE</small> V<small>ERUNREINIGUNG UND DAS</small> S<small>CHEREN ABER SIND AUSNAHMSWEISE ERLAUBT, WENN DAS</small> S<small>CHEREN</small> G<small>EBOT</small><sup class="footnote-marker">9</sup><i class="footnote"> Wenn er aussätzig war.</i><small>IST UND BEI EINEM</small> P<small>FLICHTTOTEN</small><sup class="footnote-marker">10</sup><i class="footnote"> Cf. infra Fol. 48a.</i>. B<small>EI DER</small> V<small>ERUNREINIGUNG IST ES STRENGER ALS BEIM</small> S<small>CHEREN, DENN DIE</small> V<small>ERUNREINIGUNG MACHT DAS GANZE</small> N<small>AZIRAT</small> <small>HINFÄLLIG UND MAN IST DIESERHALB EIN</small> O<small>PFER SCHULDIG, DAS</small> S<small>CHEREN ABER MACHT NUR DREISSIG</small> T<small>AGE</small><sup class="footnote-marker">11</sup><i class="footnote"> Bei einem Nazirate von längerer Dauer.</i><small>HINFÄLLIG UND MAN IST DIESERHALB KEIN</small> O<small>PFER SCHULDIG.</small>
+<b>W</b><small>IE ERFOLGT DAS SCHEREN WEGEN</small> V<small>ERUNREINIGUNG</small><sup class="footnote-marker">12</sup><i class="footnote"> Des Nazirs; cf. Num. 6,9.</i>? E<small>R LÄSST SICH AM DRITTEN UND AM SIEBENTEN</small> T<small>AGE</small> <small>BESPRENGEN</small><sup class="footnote-marker">13</sup><i class="footnote"> Mit dem Entsündigungswasser; cf. Num. 19,9ff.</i>, <small>SCHERT SICH AM SIEBENTEN UND BRINGT SEINE</small> O<small>PFER AM ACHTEN; SCHERT ER SICH AM ACHTEN, SO BRINGE ER SEINE</small> O<small>PFER AM SELBEN</small> T<small>AGE – SO</small> R. A͑<small>OIBA</small>. R. T<small>RYPHON SPRACH ZU IHM:</small> W<small>ELCHEN</small> U<small>NTERSCHIED GIBT ES DEMNACH ZWISCHEN DIESEM UND DEM</small> A<small>USSÄTZIGEN</small><sup class="footnote-marker">14</sup><i class="footnote"> Der nach der Ansicht RA͑.s selbst in einem solchen Falle ebenfalls das Opfer am selben Tage darzubringen hat. So nach der üblichen Lesart im Siphra zu Lev. 14,9 (od. Weiss Fol. 71c). Nach einer anderen Lesart (cf. ed. Malbim Fol. 141a) hat der Aussätzige in einem solchen Falle das Opfer nicht am selben Tage darzubringen, demnach zu übersetzen: welchen Unterschied gibt es denn zwischen ihnen, dh. beide sollten diesbezüglich einander gleichen.</i>!? D<small>IESER ERWIDERTE</small>: B<small>EI DIESEM HÄNGT DIE</small> R<small>EINIGUNG VOM</small> A<small>BLAUFE DER</small> T<small>AGE</small><sup class="footnote-marker">15</sup><i class="footnote"> Num. 6,9 heißt es: er schere sich am Tage seiner Reinigung.</i><small>AB, BEIM</small> A<small>USSÄTZIGEN ABER HÄNGT SIE VOM</small> S<small>CHEREN</small><sup class="footnote-marker">16</sup><i class="footnote"> Lev. 14,9 heißt es zuerst, daß er sich das Haar schere, u. erst nachher, daß er ein Reinheitsbad nehme.</i><small>AB</small>. E<small>R BRINGE SEIN</small> O<small>PFER NUR DANN DAR, WENN ER</small> S<small>ONNENUNTERGANG</small><sup class="footnote-marker">17</sup><i class="footnote"> Wenn er das Reinheitsbad einen Tag später genommen hat, so erlangt er völlige Reinheit erst nach Sonnenuntergang u. darf seine Opfer erst einen Tag später darbringen.</i> <small>ABGEWARTET HAT.</small>
+<b>W</b><small>IE ERFOLGT DAS</small> S<small>CHEREN IN</small> R<small>EINHEIT</small>? E<small>R BRINGT DREI</small> T<small>IERE, EIN</small> S<small>ÜNDOPFER, EIN</small> B<small>RANDOPFER UND EIN</small> H<small>EILSOPFER, SCHLACHTET DAS</small> H<small>EILSOPFER</small> <small>ZUERST</small> <small>UND SCHERT SICH NACH DIESEM – SO</small> R. J<small>EHUDA</small>. R. E<small>LEA͑ZAR SAGT, ER SCHERE SICH NACH DEM</small> S<small>ÜNDOPFER, DENN DAS</small> S<small>ÜNDOPFER GEHT</small> <small>STETS</small> <small>VORAN</small>. L<small>IESS ER SICH NACH EINEM VON DIESEN DREIEN SCHEREN, SO HAT ER DER</small> P<small>FLICHT GENÜGT</small>
+R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGTE</small>: W<small>ENN ER DREI</small> T<small>IERE GEBRACHT UND SIE NICHT BEZEICHNET HAT, SO IST DAS ZUM</small> S<small>ÜNDOPFER GEEIGNETE ALS</small> S<small>ÜNDOPFER, DAS ZUM</small> B<small>RANDOPFER GEEIGNETE ALS</small> B<small>RANDOPFER UND DAS ZUM</small> H<small>EILSOPFER GEEIGNETE ALS</small> H<small>EILSOPFER DARZUBRINGEN.</small>  <b>H</b><small>IERAUF NIMMT ER DAS</small> H<small>AAR SEINES GEWEIHTEN</small> H<small>AUPTES UND LEGT ES UNTER DEN</small> K<small>ESSEL</small><sup class="footnote-marker">18</sup><i class="footnote"> In dem das Opferfleisch gekocht wird.</i>; <small>SCHERT ER SICH IN DER</small> P<small>ROVINZ</small><sup class="footnote-marker">19</sup><i class="footnote"> Dh. außerhalb des Tempelhofes.</i>, <small>SO LEGT ER ES NICHT UNTER DEN</small> K<small>ESSEL</small>. D<small>IES GILT NUR VOM</small> S<small>CHEREN IN</small> R<small>EINHEIT, BEIM</small> S<small>CHEREN WEGEN</small> V<small>ERUNREINIGUNG ABER LEGT ER ES NICHT UNTER DEN</small> K<small>ESSEL</small>. R. M<small>EÍR SAGT, ALLE LEGEN ES UNTER DEN</small> K<small>ESSEL, MIT ALLEINIGER</small> A<small>USNAHME DES</small> U<small>NREINEN IN DER</small> P<small>ROVINZ.</small>
+<b>H</b><small>IERAUF KOCHT ODER SCHMORT ER DAS</small> H<small>EILSOPFER, UND DER</small> P<small>RIESTER NIMMT DEN GEKOCHTEN</small> B<small>UG</small><sup class="footnote-marker">20</sup><i class="footnote"> Cf. Hul. Fol. 134b.</i><small>VOM</small> W<small>IDDER, EINEN UNGESÄUERTEN</small> K<small>UCHEN</small><sup class="footnote-marker">21</sup><i class="footnote"> Cf. Men. Fol. 76a.</i><small>AUS DEM</small> K<small>ORBE UND EINEN UNGESÄUERTEN</small> F<small>LADEN, LEGT SIE AUF DIE</small> H<small>ANDFLÄCHE DES</small> N<small>AZIRS UND SCHWINGT SIE.</small> S<small>ODANN IST ES DEM</small> N<small>AZIE ERLAUBT,</small> W<small>EIN ZU TRINKEN UND SICH AN</small> T<small>OTEN ZU VERUNREINIGEN.</small> R. Š<small>IMO͑N SAGT, SOBALD FÜR DEN</small> N<small>AZIR DAS</small> B<small>LUT EINES DER</small> O<small>PFER GESPRENGT</small> <small>WORDEN IST, SEI ES IHM ERLAUBT,</small> W<small>EIN ZU TRINKEN UND SICH AN</small> T<small>OTEN ZU VERUNREINIGEN.</small>
+<b>W</b><small>ENN ER SICH NACH EINEM DER</small> O<small>PFER GESCHOREN HAT UND DIESES ALS UNTAUGLICH BEFUNDEN WIRD, SO IST AUCH DAS</small> S<small>CHEREN UNGÜLTIG UND SEINE</small> O<small>PFER</small><sup class="footnote-marker">22</sup><i class="footnote"> Die anderen, die er nachher darbringt; nach Raschi die er bereits abgesondert hat.</i><small>WERDEN IHM NICHT ANGERECHNET</small>. W<small>ENN ER SICH NACH DEM AUF EINEN UNRICHTIGEN</small> N<small>AMEN DARGEBRACHTEN</small> S<small>ÜNDOPFER</small><sup class="footnote-marker">23</sup><i class="footnote"> Es ist dann untauglich; cf. Hul. Fol. 2a.</i><small>GESCHOREN UND NACHHER SEINE ÜBRIGEN</small> O<small>PFER AUF DEN RICHTIGEN</small> N<small>AMEN DARGEBRACHT HAT, SO IST DAS</small> S<small>CHEREN UNGÜLTIG UND SEINE</small> O<small>PFER WERDEN IHM NICHT ANGERECHNET</small>. W<small>ENN ER SICH NACH DEM AUF EINEN UNRICHTIGEN</small> N<small>AMEN DARGEBRACHTEN</small> B<small>RANDOPFER ODER</small> H<small>EILSOPFER</small><sup class="footnote-marker">24</sup><i class="footnote"> Sie sind zwar tauglich, gelten jedoch nur als freiwillige Opfer, mit denen er sich seiner Pflicht nicht entledigt.</i><small>GESCHOREN UND NACHHER DIE ÜBRIGEN</small> O<small>PFER AUF DEN RICHTIGEN</small> N<small>AMEN DARGEBRACHT HAT, SO IST DAS</small> S<small>CHEREN UNGÜLTIG UND SEINE</small> O<small>PFER WERDEN IHM NICHT ANGERECHNET</small>. R. Š<small>IMO͑N SAGT, NUR DAS EINE</small> O<small>PFER</small><sup class="footnote-marker">25</sup><i class="footnote"> Das auf einen unrichtigen Namen dargebracht worden ist.</i><small>WERDE IHM NICHT ANGERECHNET, DIE ÜBRIGEN</small> O<small>PFER</small> A<small>BER</small> W<small>ERDEN</small> I<small>HM</small> W<small>OHL</small> A<small>NGERECHNET</small>. W<small>ENN ER SICH NACH ALLEN DREIEN GESCHOREN HAT UND EINES VON IHNEN TAUGLICH IST, SO IST DAS</small> S<small>CHEREN GÜLTIG UND ER BRINGE NUR DIE ANDEREN</small> O<small>PFER</small><sup class="footnote-marker">26</sup><i class="footnote"> Die untauglich sind.</i>.
+<b>W</b><small>ENN FÜR IHN DAS</small> B<small>LUT EINES</small> <small>DER</small> O<small>PFER</small> <small>GESPRENGT WORDEN UND ER UNREIN GEWORDEN IST, SO SIND, WIE</small> R. E<small>LIE͑ZER SAGT, ALLE</small> <small>FRÜHEREN</small> T<small>AGE</small> <small>HINFÄLLIG; DIE</small> W<small>EISEN SAGEN, ER BRINGE SEINE ÜBRIGEN</small> O<small>PFER, SOBALD ER REIN IST.</small> S<small>IE SPRACHEN ZU IHM:</small> E<small>INST EREIGNETE ES SICH, DASS MAN FÜR</small> M<small>IRJAM AUS</small> T<small>ADMOR</small><sup class="footnote-marker">27</sup><i class="footnote"> <span dir="rtl">תדמוד</span>, wohl Transmutation des biblischen <span dir="rtl">תדמר</span> (Palmyra), wofür schon <i>LXX</i> (iReg. 9,18) <i>Θεϱμαϑ</i> hat.</i><small>DAS</small> B<small>LÜT EINES</small> <small>DER</small> O<small>PFER</small> <small>GESPRENGT HATTE, UND ALS MAN IHR BERICHTETE, DASS IHRE</small> T<small>OCHTER LEBENSGEFÄHRLICH KRANK SEI, GING SIE ZU IHR HIN UND FAND SIE TOT</small><sup class="footnote-marker">28</sup><i class="footnote"> Sie verunreinigte sich an ihrer Leiche.</i>. D<small>A ENTSCHIEDEN DIE</small> W<small>EISEN, DASS SIE IHRE ANDEREN</small> O<small>PFER DARBRINGE, SOBALD SIE REIN IST</small>.
+
+Chapter 7
+
+<b>D</b>ER H<small>OCHPRIESTER UND DER</small> N<small>AZIR DÜRFEN SICH AN IHREN</small> V<small>ERWANDTEN NICHT VERUNREINIGEN, WOHL ABER VERUNREINIGEN SIE SICH AN EINEM</small> P<small>FLICHTTOTEN</small>. W<small>ENN BEIDE UNTERWEGS SIND UND EINEN</small> P<small>FLICHTTOTEN FINDEN, SO VERUNREINIGE SICH, WIE</small> R. E<small>LIE͑ZER SAGT, DER</small> H<small>OCHPRIESTER UND NICHT DER</small> N<small>AZIR; DIE</small> W<small>EISEN SAGEN, DER</small> N<small>AZIR VERUNREINIGE SICH, UND NICHT EINMAL EIN GEMEINER</small> P<small>RIESTER.</small> R. E<small>LIE͑ZER SPRACH ZU IHNEN:</small> L<small>IEBER VERUNREINIGE SICH DER</small> P<small>RIESTER, DER KEIN</small> O<small>PFER WEGEN SEINER</small> V<small>ERUNREINIGUNG DARBRINGEN MUSS, NICHT ABER VERUNREINIGE SICH DER</small> N<small>AZIR, DER EIN</small> O<small>PFER WEGEN SEINER</small> V<small>ERUNREINIGUNG DARBRINGEN MUSS.</small> S<small>IE ERWIDERTEN IHM:</small> L<small>IEBER VERUNREINIGE SICH DER</small> N<small>AZIR, DESSEN</small> H<small>EILIGKEIT KEINE LEBENSLÄNGLICHE IST, NICHT ABER VERUNREINIGE SICH DER</small> P<small>RIESTER, DESSEN</small> H<small>EILIGKEIT EINE LEBENSLÄNGLICHE IST.</small>
+<b>W</b><small>EGEN FOLGENDER</small> V<small>ERUNREINIGUNGEN MUSS DER NAZIR SICH SCHEREN: WEGEN</small> <small>DER</small> V<small>ERUNREINIGUNG AN</small> <small>EINER</small> L<small>EICHE, AN EINER</small> O<small>LIVE VON EINER</small> L<small>EICHE, AN EINER</small> O<small>LIVE</small> V<small>ERWESTES, AN EINEM</small> L<small>ÖFFEL</small> M<small>ODER, AM</small> R<small>ÜCKGRAT, AM</small> S<small>CHÄDEL, AN EINEM</small> G<small>LIEDE VON EINER</small> L<small>EICHE ODER EINEM</small> G<small>LIEDE VON EINEM</small> L<small>EBENDEN, AN DEM GENÜGEND</small> F<small>LEISCH</small><sup class="footnote-marker">1</sup><i class="footnote"> Soviel, daß bei einem Lebenden eine Wunde vernarben würde.</i><small>IST, AN EINEM HALBEN</small> K<small>AB</small> G<small>EBEINE</small><sup class="footnote-marker">2</sup><i class="footnote"> Von einem Toten.</i><small>UND EINEM HALBEN</small> L<small>OG</small> B<small>LUT,</small> DURCH B<small>ERÜHRUNG, DURCH</small> T<small>RAGEN UND DURCH</small> B<small>EZELTUNG</small><sup class="footnote-marker">3</sup><i class="footnote"> Vgl. S. 626 Anm. 90.</i>, <small>UND AN EINEM GERSTEN-GROSSEN</small> K<small>NOCHEN DURCH</small> B<small>ERÜHRUNG UND</small> T<small>RAGEN.</small> W<small>EGEN DIESER MUSS DER</small> N<small>AZIR SICH SCHEREN UND AM DRITTEN UND AM SIEBENTEN</small> T<small>AGE</small> <small>BESPRENGEN</small><sup class="footnote-marker">4</sup><i class="footnote"> Mit dem Entsündigungswasser; cf. Num. 19,12.</i><small>LASSEN; DIE VORANGEHENDEN</small> T<small>AGE SIND HINFÄLLIG UND ERST NACHDEM ER SICH GEREINIGT</small><sup class="footnote-marker">5</sup><i class="footnote"> Durch das Reinigungsbad; cf. Num. 19,19.</i><small>UND SEINE</small> O<small>PFER DARGEBRACHT HAT, BEGINNT ER ZU ZÄHLEN</small><sup class="footnote-marker">6</sup><i class="footnote"> Die Tage des von neuem beginnenden Nazirates.</i>.
+<b>W</b><small>EGEN DER ÜBERHÄNGENDEN</small> Z<small>WEIGE, DER</small> M<small>AUERVORSPRÜNGE</small><sup class="footnote-marker">7</sup><i class="footnote"> Wenn unter einem der Zweige od. Vorsprünge 1 Stück von einer Leiche sich befunden hat, der Nazir aber nicht weiß, ob er gerade unter diesem war; es besteht somit ein Zweifel, ob eine Verunreinigung durch Bezeltung erfolgt ist.</i>, <small>EINES</small> G<small>RÄBERPFLUGES,</small> DES L<small>ANDES DER WELTLICHEN</small><sup class="footnote-marker">8</sup><i class="footnote"> Das rabbanitisch verunreinigend ist; cf. supra Fol. 20a.</i>V<small>ÖLKER, DES</small> R<small>OLLSTEINES UND DER</small> S<small>TÜTZE</small><sup class="footnote-marker">9</sup><i class="footnote"> Cf. Bd. I S. 925 Anm. 101.</i>, <small>EINES</small> V<small>IERTEL</small><small>LOGS</small> B<small>LUT, EINES</small> Z<small>ELTES</small><sup class="footnote-marker">10</sup><i class="footnote"> In dem eine Leiche sich befindet, das der Nazir berührt.</i>, <small>EINES</small> V<small>IERTEL</small>K<small>AB</small> G<small>EBEINE, DER MIT EINER</small> L<small>EICHE IN</small> B<small>ERÜHRUNG GEKOMMENEN</small> G<small>ERÄTE, DER</small> Z<small>ÄHLTAGE</small><sup class="footnote-marker">11</sup><i class="footnote"> So werden die 7 Tage genannt, die der vom Aussatze geheilte von seiner Heilung bis zu seiner völligen Reinigung außerhalb seiner Wohnung zu verbringen hat; cf. Lev. 14,8ff. Wenn der Nazir während des Nazirates unrein war, so werden ihm diese Tage nicht angerechnet, jedoch sind die bereits absolvierten Tage nicht hinfällig.</i><small>UND DER</small> D<small>AUER DES ENTSCHIEDENEN</small> A<small>USSATZES ABER SCHERE DER</small> N<small>AZIR SICH NICHT.</small> A<small>M DRITTEN UND AM SIEBENTEN</small> T<small>AGE</small><sup class="footnote-marker">12</sup><i class="footnote"> Seit der Verunreinigung.</i><small>IST ER ZU BESPRENGEN</small> <small>UND DIE FRÜHEREN</small> T<small>AGE SIND NICHT</small> <small>HINFÄLLIG; ER BEGINNE MIT DER</small> Z<small>ÄHLUNG SOFORT</small><sup class="footnote-marker">13</sup><i class="footnote"> Nach Erlangung der Reinheit.</i><small>UND HAT KEIN</small> O<small>PFER DARZUBRINGEN.</small> I<small>N</small> W<small>IRKLICHKEIT SAGTEN</small><sup class="footnote-marker">14</sup><i class="footnote"> Es ist ein normiertes Gesetz; cf. Bm. Fol. 60a.</i><small>SIE, DASS DIE</small> T<small>AGE DES MÄNNLICHEN ODER WEIBLICHEN</small> F<small>LUSSES UND DIE</small> T<small>AGE DER</small> A<small>BSCHLIESSUNG DES</small> A<small>USSÄTZIGEN</small><sup class="footnote-marker">15</sup><i class="footnote"> Während welcher über die Art des Aussatzes noch ein Zweifel obwaltet; cf. Lev. 13,4ff.</i><small>IHM ANGERECHNET WERDEN.</small>
+<b>R.</b> E<small>LIE͑ZER SAGTE IM</small> N<small>AMEN</small> R. J<small>EHOŠUA͑S</small> : J<small>EDE VON EINER</small> L<small>EICHE HERRÜHRENDE</small> V<small>ERUNREINIGUNG, DERENTWEGEN DER</small> N<small>AZIR SICH SCHEREN MUSS, MACHT DAS</small> B<small>ETRETEN DES</small> H<small>EILIGTUMS STRAFBAR, UND JEDE VON EINER</small> L<small>EICHE HERRÜHRENDE</small> V<small>ERUNREINIGUNG, DERENTWEGEN DER</small> N<small>AZIR SICH NICHT SCHERT, MACHT DAS</small> B<small>ETRETEN DES</small> H<small>EILIGTUMS NICHT STRAFBAR.</small> R. M<small>EÍR SAGTE</small> : D<small>IESE DARF NICHT GERINGER SEIN ALS DIE</small> V<small>ERUNREINIGUNG</small> <small>AN EINEM</small> K<small>RIECHTIERE.</small>  <b>R.</b> A͑<small>QIBA SAGTE</small> : I<small>CH DEDUZIERTE VOR</small> R. E<small>LIE͑ZER</small> : W<small>ENN DER</small> N<small>AZIR SICH SCHEREN MUSS WEGEN DER</small> B<small>ERÜHRUNG UND DES</small> T<small>RAGENS EINES GERSTENGROSSEN</small> K<small>NOCHENS, DER EINEN</small> M<small>ENSCHEN DURCH</small> B<small>EZELTUNG NICHT UNREIN MACHT, UM WIEVIEL MEHR MUSS DER</small> N<small>AZIR SICH SCHEREN WEGEN DER</small> B<small>ERÜHRUNG UND DES</small> T<small>RAGENS EINES</small> V<small>IERTEL</small><small>LOGS</small> B<small>LUT, DAS EINEN</small> M<small>ENSCHEN DURCH</small> B<small>EZELTUNG UNREIN MACHT.</small> D<small>A SPRACH ER ZU MIR:</small> W<small>AS SOLL DIES,</small> A͑<small>QIBA; MAN DEDUZIERT HIERBEI NICHTS DURCH EINEN</small> S<small>CHLUSS VOM</small> L<small>EICHTEREN AUF DAS</small> S<small>CHWERERE.</small> A<small>LS ICH DARAUF ZU</small> R. J<small>EHOŠUA͑ KAM UND IHM DIES UNTERBREITETE, SPRACH ER ZU MIR</small>: D<small>U HAST RECHT, ABER SO HABEN SIE DIE</small> H<small>ALAKHA FESTGESETZT</small>.
+
+Chapter 8
+
+<b>W</b>ENN <small>JEMAND ZU ZWEI</small> N<small>AZIRÄERN</small><sup class="footnote-marker">1</sup><i class="footnote"> Die ihm nicht widersprechen ; sonst wäre die Aussage des einzelnen Zeugen ungültig.</i> <small>SPRICHT : ICH HABE GESEHEN, DASS EINER VON EUCH SICH VERUNREINIGT HAT, WEISS ABER NICHT, WER VON EUCH, SO MÜSSEN SIE</small><sup class="footnote-marker">2</sup><i class="footnote"> Nach Ablauf des Nazirates.</i> <small>SICH SCHEREN UND</small> <small>ZUSAMMEN</small> <small>EIN</small> O<small>PFER DER</small> U<small>NREINHEIT UND EIN</small> O<small>PFER DER</small> R<small>EINHEIT DARBRINGEN, WOBEI EINER SPRECHE: BIN ICH DER</small> U<small>NREINE, SO SEI DAS</small> O<small>PFER DER</small> U<small>NREINHEIT FÜR MICH UND DAS</small> O<small>PFER DER</small> R<small>EINHEIT FÜR DICH, UND BIN ICH DER</small> R<small>EINE, SO SEI DAS</small> O<small>PFER DER</small> R<small>EINHEIT FÜR MICH UND DAS</small> O<small>PFER DER</small> U<small>NREINHEIT FÜR DICH.</small> S<small>ODANN ZÄHLEN SIE DREISSIG</small> T<small>AGE</small><sup class="footnote-marker">3</sup><i class="footnote"> Während welcher sie als Naziräer gelten, da jeder von ihnen der Unreine sein kann.</i><small>UND BRINGEN EIN</small> O<small>PFER DER</small> R<small>EINHEIT, WOBEI EINER SPRECHE: BIN ICH DER</small> U<small>NREINE, SO SEI DAS</small> O<small>PFER DER</small> U<small>NREINHEIT FÜR MICH, DAS</small> O<small>PFER DER</small> R<small>EINHEIT</small><sup class="footnote-marker">4</sup><i class="footnote"> Nach Ablauf der ersten 30 Tage.</i> <small>FÜR DICH UND DIESES SEI MEIN</small> O<small>PFER DER</small> R<small>EINHEIT, UND BIN ICH DER</small> R<small>EINE, SO SEI DAS</small> O<small>PFER DER</small> R<small>EINHEIT FÜR MICH, DAS</small> O<small>PFER DER</small> U<small>NREINHEIT FÜR DICH UND DIESES SEI DEIN</small> O<small>PFER DER</small> R<small>EINHEIT</small>.  <b>I</b><small>ST EINER VON IHNEN</small><sup class="footnote-marker">5</sup><i class="footnote"> Der 2 in der vorangehenden Mišna behandelten Naziräer.</i><small>GESTORBEN, SO BITTE DER ANDERE, WIE</small> R. J<small>EHOŠUA͑ SAGT, EINEN VON DER</small> S<small>TRASSE, DASS ER EIN ENTSPRECHENDES</small> N<small>AZIRAT GELOBE</small><sup class="footnote-marker">6</sup><i class="footnote"> Dh. das Nazirat des Verstorbenen übernehme.</i>, <small>UND SPRECHE ZU IHM: BIN ICH DER</small> U<small>NREINE, SO SEI SOFORT</small> N<small>AZIR, UND BIN ICH DER</small> R<small>EINE, SO SEI NACH DREISSIG</small> T<small>AGEN</small> N<small>AZIR.</small> S<small>ODANN ZÄHLEN SIE DREISSIG</small> T<small>AGE UND BRINGEN EIN</small> O<small>PFER DER</small> U<small>NREINHEIT UND EIN</small> O<small>PFER DER</small> R<small>EINHEIT, WOBEI DIESER SPRECHE: BIN ICH DER</small> U<small>NREINE SO SEI DAS</small> O<small>PFER DER</small> U<small>NREINHEIT FÜR MICH UND DAS</small> O<small>PFER DER</small> R<small>EINHEIT FÜR DICH, UND BIN ICH DER</small> R<small>EINE, SO SEI DAS</small> O<small>PFER DER</small> R<small>EINHEIT FÜR MICH UND DAS</small> O<small>PFER DER</small> U<small>NREINHEIT WEGEN DES</small> Z<small>WEIFELS.</small> H<small>IERAUF ZÄHLEN SIE WIEDERUM DREISSIG</small> T<small>AGE UND BRINGEN EIN</small> O<small>PFER DER</small> R<small>EINHEIT, WOBEI DIESER SPRECHE</small> : <small>BIN ICH DER</small> U<small>NREINE, SO SEI DAS</small> O<small>PFER DER</small> U<small>NREINHEIT FÜR MICH, DAS</small> O<small>PFER DER</small> R<small>EINHEIT FÜR DICH, UND DIESES SEI MEIN</small> O<small>PFER DER</small> R<small>EINHEIT, UND BIN ICH DER</small> R<small>EINE, SO SEI DAS</small> O<small>PFER DER</small> R<small>EINHEIT FÜR MICH, DAS</small> O<small>PFER DER</small> U<small>NREINHEIT WEGEN DES</small> Z<small>WEIFELS, UND DIESES SEI DEIN</small> O<small>PFER DER</small> R<small>EINHEIT.</small> B<small>EN</small> Z<small>OMA SPRACH ZU IHM:</small> W<small>ER WIRD AUF IHN HÖREN, EIN ENTSPRECHENDES</small> N<small>AZIRAT ZU GELOBEN</small>!? V<small>IELMEHR BRINGE ER EIN</small> G<small>EFLÜGELSÜNDOPFER UND EIN</small> V<small>IEHBRANDOPFER, WOBEI ER SPRECHE: BIN ICH DER</small> U<small>NREINE, SO SEI DAS</small> S<small>ÜNDOPFER MEIN PFLICHTGEMÄSSES UND DAS</small> B<small>RANDOPFER EIN FREIWILLIGES, UND BIN ICH DER</small> R<small>EINE, SO SEI DAS</small> B<small>RANDOPFER MEIN PFLICHTGEMÄSSES UND DAS</small> S<small>ÜNDOPFER DES</small> Z<small>WEIFELS WEGEN.</small> S<small>ODANN ZÄHLE ER DREISSIG</small> T<small>AGE UND BRINGE DAS</small> O<small>PFER DER</small> R<small>EINHEIT UND SPRECHE: BIN ICH DER</small> U<small>NREINE, SO SEI DAS ERSTE</small> B<small>RANDOPFER EIN FREIWILLIGES UND DIESES DAS PFLICHTGEMÄSSE, UND BIN ICH DER</small> R<small>EINE, SO SEI DAS ERSTE</small> B<small>RANDOPFER DAS PFLICHTGEMÄSSE, DIESES EIN FREIWILLIGES UND DIE ANDEREN MEINE ÜBRIGEN</small><sup class="footnote-marker">7</sup><i class="footnote"> Die er außer dem Brandopfer darzubringen hat.</i>O<small>PFER</small>. R. J<small>EHOŠUA͑ ENTGEGNETE</small> : D<small>EMNACH BRINGT DIESER SEINE</small> O<small>PFER GETEILT</small><sup class="footnote-marker">8</sup><i class="footnote"> Wenn er der Reine ist, so bringt er das beim ersten Scheren pflichtgemäße Brandopfer u. bei dem zweiten die übrigen Opfer dar.</i>! D<small>IE</small> W<small>EISEN ABER PFLICHTETEN</small> B<small>EN</small> Z<small>OMA BEI</small>.
+<b>W</b><small>ENN EIN</small> N<small>AZIR ZWEIFELHAFT UNREIN UND ZWEIFELHAFT AUSSÄTZIG IST, SO DARF ER NACH SECHZIG</small> T<small>AGEN</small><sup class="footnote-marker">9</sup><i class="footnote"> Vgl. S. 665 Anmm. 148 u. 149.</i>H<small>EILIGES ESSEN</small> UND NACH HUNDERTUNDZWANZIG T<small>AGEN</small> W<small>EIN TRINKEN UND SICH AN</small> T<small>OTEN VERUNREINIGEN,</small> DENN DAS S<small>CHEREN WEGEN DES</small> A<small>USSATZES VERDRÄNGT DAS</small> S<small>CHEREN WEGEN DES</small> N<small>AZIRATES NUR DANN, WENN ES SICHER ZU ERFOLGEN HAT, NICHT ABER, WENN ES ZWEIFELHAFT IST</small><sup class="footnote-marker">10</sup><i class="footnote"> Aus diesem Grunde müssen zwischen dem einen Scheren u. dem anderen mindestens 30 Tage verstreichen.</i>.
+
+Chapter 9
+
+<b>B</b>EI <small>DEN</small> N<small>ICHTJUDEN HAT DAS</small> N<small>AZIRAT KEINE</small> G<small>ELTUNG, BEI</small> F<small>RAUEN UND</small> S<small>KLAVEN HAT DAS</small> N<small>AZIRAT</small> G<small>ELTUNG.</small> S<small>TRENGER IST ES BEI</small> F<small>RAUEN ALS BEI</small> S<small>KLAVEN, DENN MAN KANN SEINEN</small> S<small>KLAVEN ZWINGEN</small><sup class="footnote-marker">1</sup><i class="footnote"> Wein zu trinken, falls er ein Nazirat gelobt hat.</i>, <small>NICHT ABER KANN MAN SEINE</small> F<small>RAU ZWINGEN</small><sup class="footnote-marker">2</sup><i class="footnote"> Nachdem man das Gelübde gehört u. es nicht aufgehoben hat.</i>. <b>S</b><small>TRENGER IST ES BEI</small> S<small>KLAVEN ALS BEI</small> F<small>RAUEN, BENN BAS</small> G<small>ELÜBBE SEINER</small> F<small>RAU KANN MAN AUFHEBEN, NICHT ABER KANN MAN BAS</small> G<small>ELÜBBE SEINES</small> S<small>KLAVEN AUFHEBEN.</small> H<small>AT MAN</small> <small>BAS</small> G<small>ELÜBBE</small> <small>SEINER</small> F<small>RAU AUFGEHOBEN, SO GILT BIES EWIG</small><sup class="footnote-marker">3</sup><i class="footnote"> Auch wenn sie verwitwet od. geschieden wird.</i>, <small>HAT MAN</small> <small>DAS</small> G<small>ELÜBBE</small> <small>SEINES</small> S<small>KLAVEN AUFGEHOBEN, SO MUSS ER, WENN ER FREI WIRB, DAS</small> N<small>AZIRAT BEENBIGEN</small>.  <b>I</b><small>ST ER VON IHM</small><sup class="footnote-marker">4</sup><i class="footnote"> Der Sklave von seinem Herrn.</i><small>FORT, SO DARF ER, WIE</small> R. M<small>EÍR SAGT, KEINEN</small> W<small>EIN</small> <small>TRINKEN, UND WIE</small> R. J<small>OSE SAGT, WOHL TRINKEN</small>.
+<b>W</b><small>ENN EIN</small> N<small>AZIR SICH GESCHOREN HAT UND ERFÄHRT</small><sup class="footnote-marker">5</sup><i class="footnote"> Vor der Darbringung der Opfer.</i>, <small>DASS ER UNREIN SEI, SO</small> <small>SIND DIE FRÜHEREN</small> T<small>AGE</small>, <small>WENN ES EINE SICHTBARE</small> U<small>NREINHEIT</small><sup class="footnote-marker">6</sup><i class="footnote"> Wenn der Tote, an dem er sich verunreinigt hat, frei gelegen hat.</i><small>WAR, HINFÄLLIG, UND WENN ES EINE UNBEKANNTE UNREINHEIT</small><sup class="footnote-marker">7</sup><i class="footnote"> Wörtl. Unreinheit des Abgrundes.</i><small>WAR, NICHT HINFÄLLIG</small>; <small>ERFÄHRT ER ES</small> <small>BEVOR ER SICH SCHERT, SO SIND SIE AUF JEDEN</small> F<small>ALL HINFÄLLIG.</small> Z<small>UM</small> B<small>EISPIEL</small><sup class="footnote-marker">8</sup><i class="footnote"> In welchem Falle die Unreinheit eine sichtbare u. in welchem sie eine unsichtbare heißt.</i>! <small>WENN ER IN EINE</small> H<small>ÖHLE HINABGESTIEGEN WAR, UM DA EIN</small> R<small>EINHEITSBAD ZU NEHMEN, UND EINE SCHWIMMENDE</small> L<small>EICHE AM</small> E<small>LNGANGE DER</small> H<small>ÖHLE GEFUNDEN WIRD, SO IST ER</small><sup class="footnote-marker">9</sup><i class="footnote"> Dies heißt eine sichtbare Unreinheit.</i><small>UNREIN;</small> WENN SIE ABER AUF DEM G<small>RUNDE DER</small> H<small>ÖHLE GESUNKEN GEFUNDEN WIRD, SO IST ER, FALLS ER ZUR</small> A<small>BKÜHLUNG HINABGESTIEGEN WAR, REIN, UND FALLS ZUR</small> R<small>EINIGUNG VON DER</small> U<small>NREINHEIT EINER</small> L<small>EICHE, UNREIN, DENN DER</small> U<small>NREINE BLEIBT IM</small> Z<small>USTANDE DER</small> U<small>NREINHEIT UND DER</small> R<small>EINE BLEIBT IM</small> Z<small>USTANDE DER</small> R<small>EINHEIT, WEIL DIE</small> S<small>ACHE EINEN</small> G<small>RUND HAT</small><sup class="footnote-marker">10</sup><i class="footnote"> Wörtl. Füße hat; dh. der Umstand spricht dafür.</i>.
+<b>W</b><small>ENN JEMAND EINEN</small> T<small>OTEN AUF GEWÖHNLICHE</small> W<small>EISE LIEGEN</small><sup class="footnote-marker">11</sup><i class="footnote"> Wenn aus der Lage zu ersehen ist, daß er ein Jisraélit, u. eines natürlichen Todes gestorben ist.</i><small>FINDET, SO SCHAFFE ER IHN</small><sup class="footnote-marker">12</sup><i class="footnote"> Es ist nicht zu befürchten, daß auf diesem Platze sich noch andere Leichen befinden können.</i><small>SAMT DER</small> E<small>RDUNTERLAGE FORT;</small> WENN ZWEI, SO SCHAFFE ER SIE SAMT IHRER E<small>RDÜNTERLAGE FORT</small>. F<small>INDET ER DREI, SO IST</small> <small>DER</small> P<small>LATZ</small>, <small>WENN SIE VON EINANDER VIER BIS ACHT</small> E<small>LLEN ENTFERNT</small> <small>SIND, EINE</small> G<small>RÄBERSTÄTTE</small><sup class="footnote-marker">13</sup><i class="footnote"> Die Leichen müssen an Ort u. Stelle begraben werden u. dürfen nicht fortgeschafft werden.</i> <small>UND ER MUSS VON DIESEM AB NOCH ZWANZIG</small> E<small>LLEN UNTERSUCHEN; FINDET ER</small> <small>EINE</small> L<small>EICHE</small> <small>IN EINER</small> E<small>NTFERNUNG VON ZWANZIG</small> E<small>LLEN, SO UNTERSUCHE ER WEITERE ZWANZIG</small> E<small>LLEN, DENN DIE</small> S<small>ACHE HAT EINEN</small> G<small>RUND</small><sup class="footnote-marker">14</sup><i class="footnote"> Daß es eine Gräberstätte ist.</i>, <small>OBGLEICH ER IHN, WENN ER IHN ZUERST GEFUNDEN HÄTTE, SAMT DER</small> E<small>RDUNTERLAGE FORTSCHAFFEN DÜRFTE.</small>
+<b>D</b><small>ER ZWEIFELHAFTE</small> A<small>USSATZ</small><sup class="footnote-marker">15</sup><i class="footnote"> Cf. Neg. V,4.</i><small>IST BEI DER</small> E<small>NTSTEHUNG, BEVOR DIE</small> U<small>NREINHEIT FESTGESTELLT IST, REIN; IST DIE</small> U<small>NREINHEIT FESTGESTELLT, SO IST ER BEI EINEM</small> Z<small>WEIFEL UNREIN</small>.  <b>N</b><small>ACH SIEBEN</small> R<small>ICHTUNGEN</small><sup class="footnote-marker">16</sup><i class="footnote"> Dh. Ursachen, die einen Samenerguß (Samenbruch) hervorgerufen haben können, der mit dem in der Schrift beschriebenen krankhaften Samenfluß nicht identisch ist.</i><small>IST DER</small> F<small>LUSSBEHAFTETE VOR</small> F<small>ESTSTELLUNG DER</small> F<small>LUSSBEHAFTUNG</small><sup class="footnote-marker">17</sup><i class="footnote"> Dies erfolgt erst beim 3. Male.</i><small>ZU UNTERSUCHEN</small>: <small>ÜBERMASSIGES</small> Es<small>SEN UND</small> T<small>RINKEN,</small> Ü<small>BERLASTUNG,</small> S<small>PRINGEN,</small> K<small>RANKHEIT,</small> E<small>RSCHEINUNG</small><sup class="footnote-marker">18</sup><i class="footnote"> Im Traume od. im wachenden Zustande, die bei ihm Gefühle der Wollust hervorgerufen haben können.</i>, <small>WOLLÜSTIGE</small> G<small>EDANKEN;</small> IST DIE F<small>LUSSBEHAFTUNG FESTGESTELLT WORDEN, SO UNTERSUCHE MAN IHN NICHT MEHR.</small> S<small>EIN UNFREIWILLIGER</small><sup class="footnote-marker">19</sup><i class="footnote"> Durch eine der oben genannten Ursachen.</i>F<small>LUSS, SEIN ZWEIFELHAFTER</small> F<small>LUSS UND SEIN</small> S<small>AMENERGUSS SIND UNREIN, DENN DIE</small> S<small>ACHE</small><sup class="footnote-marker">20</sup><i class="footnote"> Daß diese Ausflüsse durch seinen krankhaften Zustand erfolgt sind.</i><small>HAT EINEN</small> G<small>RUND.</small> W<small>ENN JEMAND SEINEM</small> N<small>ÄCHSTEN EINEN</small> S<small>CHLAG VERSETZT HAT, DEN MAN ALS TÖTLICH SCHÄTZT,</small> <small>DIE KRANKHEIT</small> <small>ABER NACHLÄSST, SPÄTER JEDOCH ZUNIMMT UND JENER STIRBT, SO IST ER SCHULDIG</small> ; R. N<small>EḤEMJA SAGT, ER SEI FREI, DENN DIE</small> S<small>ACHE</small><sup class="footnote-marker">21</sup><i class="footnote"> Daß der Tod keine direkte Folge des Schlages ist.</i><small>HAT EINEN</small> G<small>RUND.</small>
+<b>Š</b><small>EMUÉL WAR, WIE</small> R. N<small>EHORAJ SAGT, EIN</small> N<small>AZIR, DENN ES HEISST</small> :<sup class="footnote-marker">22</sup><i class="footnote"> iSam. 1,11.<br>151. Cf. Jud. 13,5.</i><i>ein Schermesser komme nicht über sein Haupt.</i> B<small>EI</small> Š<small>IMŠON WIRD</small> <small>DAS</small> W<small>ORT</small> <i>mora</i><sup class="footnote-marker">23</sup><i class="footnote"> iSam. 1,11.<br>151. Cf. Jud. 13,5.</i>S<small>CHERMESSER</small> <small>GEBRAUCHT, UND BEI</small> Š<small>EMUÉL WIRD</small> <small>DAS</small> W<small>ORT</small> <i>mora</i> <small>GEBRAUCHT, WIE</small> Š<small>IMŠON, BEI DEM</small> <small>DAS</small> W<small>ORT</small> <i>mora</i> <small>GEBRAUCHT WIRD,</small> N<small>AZIR WAR, EBENSO WAR</small> Š<small>EMUÉL, BEI DEM</small> <small>DAS</small> W<small>ORT</small> <i>mora</i> <small>GEBRAUCHT WIRD,</small> N<small>AZIR.</small> R. J<small>OSE SPRACH</small> : U<small>NTER</small> <i>mora</i> <small>IST JA</small> <small>DIE</small> F<small>URCHT</small><sup class="footnote-marker">24</sup><i class="footnote"> Nach ihm ist der angezogene Schriftvers zu übersetzen: Furcht komme nicht über sein Haupt; über die sonderbare Ableitung des W.s <span dir="rtl">מורה</span> v. <span dir="rtl">ירא</span> <i>sich fürchten,</i> vgl. <span dir="rtl">ציון</span> II. Jg. p. 170.</i><small>VOR EINEM</small> M<small>ENSCHEN AUS</small> F<small>LEISCH UND</small> B<small>LUT ZU VERSTEHEN</small>!? R. N<small>EHORAJ ERWIDERTE IHM:</small> E<small>S HEISST BEREITS</small>:<sup class="footnote-marker">25</sup><i class="footnote"> iSam. 16,2.</i><i>Šemuél sprach: Wie</i> <i>kann ich hingehen, wenn Šaúl dies erfährt, bringt er mich um.</i> D<small>EMNACH KAM ÜBER IHN DIE</small> F<small>URCHT VOR</small> <small>EINEM</small> M<small>ENSCHEN AUS</small> F<small>LEISCH UND</small> B<small>LUT</small>.
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diff --git a/txt/Mishnah/Seder Nashim/Mishnah Nazir/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.txt b/txt/Mishnah/Seder Nashim/Mishnah Nazir/English/The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein.txt
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+Mishnah Nazir
+משנה נזיר
+The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein
+http://www.sefaria.org/shraga-silverstein
+
+Mishnah Nazir
+
+
+
+Chapter 1
+
+	All epithets (kinuyei) of Naziritism are like Naziritism. [Something which is not the name per se is called a kinui, as in (Bava Metzia 58b) "hamechaneh shem lechavero" ("one who calls his friend by an epithet")]. If one says: "I shall be," he becomes a Nazirite [This is not a kinui, but is called a "yad" ("hand"), like a handle by which a vessel is held. In the same way the vow is "held" by this expression. Our Mishnah is "lacking," and this is what is meant: All epithets of Naziritism are like Naziritism, and all yadoth of Naziritism are like Naziritism. These are yadoth of Naziritism: If one says: "I shall be," "I shall be beautified." And these are epithets of Naziritism: "nazik," "naziach," "paziach." ("If one says: 'I shall be,'":) If he sees a Nazirite passing before him and says: "I shall be," even if he did not say: "I shall be like this one," if his intent were to be a Nazirite like him, he becomes a Nazirite, even though he did not make it explicit.], or (if one says:) "I shall be beautified," he becomes a Nazirite. [If he grasped his hair and said: "I shall be beautified," the implication is: I shall be comely by growing this hair long (as a Nazirite does). If this were his intent, he becomes a Nazirite, even though he did not make it explicit. For these and expressions like them are yadoth of Naziritism, and they are like (assuming) Naziritism (itself).] If one says: "nazik," "naziach," "paziach," he becomes a Nazirite. [They are gentile expressions for a Nazirite, close to the Hebrew, and they are called "epithets of Naziritism."] (If one says:) "I shall be like this one" [pointing to a Nazirite near him], "I shall smooth my hair," "I shall be mechalkel" ["mechalkel" — growing hair, as in (Niddah 52b): "mishetechalkel ha'atarah," when the hair of the pudenda is fully grown.] (If one says:) "I shall let my hair grow long," he becomes a Nazirite. (If one says:) "I shall bring birds," [two turtle-doves or two young pigeons, which are the offering of a Nazirite who has become unclean (This, when a Nazirite passes before him.)], R. Meir says: He becomes a Nazirite. [Since a Nazirite passes before him, and birds are the offering of a Nazirite who has become unclean, it is clear that when he said: "I shall bring birds," he intended Naziritism.] And the sages say: He does not become a Nazirite. [The halachah is in accordance with the sages. He is not a Nazirite, but he brings birds to fulfill his vow.]
+	(If one said:) "I shall be a Nazirite from chartzanim" (kernels of grapes)l "from zagim" (husks of grapes), "from shaving," or "from uncleanliness," he becomes a Nazirite and all the details of Naziritism apply to him. [If he mentions any one of these, he becomes a Nazirite, as if he had said: "I shall be a Nazirite," unqualified. And because it is taught at the end of the Mishnah that not all the details of Naziritism apply to a perpetual Nazirite (Nazir olam) and a Shimshon Nazirite, it is taught here that all the details of Naziritism apply to him.] (If one said:) "I shall be like Shimshon," like the son of Manoach," "like the husband of Delilah," "like the one who uprooted the doors of Azzah," "like the one whose eyes were gouged out by the Philistines," he becomes a Shimshon Nazirite. What is the difference between a perpetual Nazirite and a Shimshon Nazirite? [Our Mishnah is "lacking," and this is what is meant: "And if he vowed to become a perpetual Nazirite, he becomes a perpetual Nazirite. And what is the difference between a perpetual Nazirite and a Shimshon Nazirite?"] A perpetual Nazirite — if his hair grows heavy, he can lighten it with a razor [every twelve months. This is derived from (the instance of) Avshalom, who was a perpetual Nazirite, and concerning whom it is written (II Samuel 14;26)): "And it was at the end of yamim, to the yamim that he would shave; for it became heavy upon him and he would shave it," and it is written elsewhere (Leviticus 25:29): "yamim" (in context: "a year of days") shall be its redemption."] and he brings three beasts (on the day that he shaves it). And if he becomes unclean, he brings an offering (to atone) for his uncleanliness. A Shimshon Nazirite — if his hair grows heavy, he may not lighten it, and if he becomes unclean, he does not bring an offering for is uncleanliness. [And he may become unclean even ab initio, for Shimshon would become unclean by (contact with dead bodies), this serving as the source (for the halachah). As to our learning: "if he becomes unclean," which implies "after the fact," but not ab initio — Because it was taught in the first part of the Mishnah in respect to a perpetual Nazirite: "and if he becomes unclean," it is also taught at the end, in respect to a Shimshon Nazirite: "and if he becomes unclean."]
+	"Naziritism," unqualified, is for thirty days, [it being written (Numbers 6:5): "Holy yiheyeh" ("shall he be"). The gematria (numerical equivalent) of "yiheyeh" is thirty — whence they found support for saying that there is no Naziritism for less than thirty days.] (If he said:) "I shall be a Nazirite, one great [Naziritism]," "I shall be a Nazirite, one small [Naziritism]" — even [if he said: "I shall be a Nazirite] from now until the end of the world," he observes Naziritism for thirty days. [As to his saying: "from now until the end of the world," his intent is: This Naziritism is as long to me as it were from now until the end of the world.] (If he said:) "I shall be a Nazirite and one day," "I shall be a Nazirite and one hour," "I shall be a Nazirite one and a half," he observes two Naziritisms. [If he said: "I shall be a Nazirite and one day," when he said: "I shall be a Nazirite," he accepted upon himself one Naziritism, so that when he added: "and one day," another Naziritism obtains, for there is no Naziritism less than thirty days. Similarly, if he said: "I shall be a Nazirite and one hour," or "I shall be a Nazirite one and a half," two Naziritisms obtain; for it is impossible to be a Nazirite for one hour or (to observe) half a Naziritism without being a Nazirite for thirty days. Accordingly, he observes two Naziritisms. He shaves at the end of thirty days and observes a new Naziritism.] (If he said:) "I shall be a Nazirite for thirty days and one hour," he observes Naziritism for thirty-one days, for there is no Naziritism for hours, [it being written (Ibid. 6): "the days of his Naziritism"; and it is as if he had said: "thirty-one days." And we do not say that the "one hour" which he mentioned is (a thirty-day) Naziritism in itself, since it can be conjoined to the "thirty" which he mentioned before.]
+	(If he said:) "I shall be a Nazirite like the hair of my head," "like the dust of the earth," "like the sand of the sea," he becomes a perpetual Nazirite (Nazir olam) and shaves once every thirty days. [Not a "Nazir olam," literally, for a Nazir olam shaves once every twelve months, whereas this one shaves once every thirty days. Since he linked his Naziritism to distinct things, it is as if he equated the number of his Naziritisms with the number of hairs on his head or the number of dust (particles) on the ground, as opposed to a Nazir olam, who does not divide his Naziritisms but makes it all one Naziritism.] Rebbi says: This one does not shave once every thirty days. [For since he says: "I shall be a Nazirite," it is all one Naziritism, and he shaves only once every twelve months, just as a Nazir olam.] And who does shave once every thirty days? One who says: "I undertake Naziritism according to the hair of my head," "according to the dust of the earth," "according to the sand of the sea." [For in that instance he indicates that he has taken distinct Naziritisms upon himself, as the number of the hairs on his head. The halachah is not in accordance with Rebbi.]
+	(If he said:) "I shall be a Nazirite a full house," or "a full basket," he is examined (i.e., questioned). If he says: I took upon myself one Naziritism [which seemed to me as] great [as the entire house], he becomes a Nazirite for thirty days. And if he says: I simply vowed [and I intended it to mean whatever the sages saw it to signify], the basket is perceived as if it is full of mustard (seeds) and he is a Nazirite all of his days [and he shaves every twelve months.]
+	(If he said:) "I shall be a Nazirite from here until that place" [and he kept to the road to go to that place], we estimate the number of days from here to that place — If less than thirty days, he becomes a Nazirite for thirty days; if not, for the number of days (it takes to get there). [But if he did not continue going there, he is regarded as one who said: "from here until the end of the world," and he becomes a Nazirite for thirty days, whether the place were near or far, even a walking (distance) of many years, his intent having been only "one great Naziritism."
+	(If one said:) "I shall be a Nazirite as the number of the days of the sun, [365 Naziritisms, as the number of the days of the sun], he counts Naziritisms as the number of the days of the sun. R. Yehudah said: There was such an episode. When he completed (his Naziritisms), he died. [R. Yehudah heard that Rebbi differed with the first tanna, ruling that if one said: "I shall be a Nazirite as the number of the days of the sun," he becomes a Nazir olam, and he adduced this episode to show that he does not become a Nazir olam. For in this episode "he completed (his Naziritisms) and died," and with a Nazir olam, "completion" does not obtain. It is clear, then, that he counts Naziritisms. And this is the halachah.]
+
+Chapter 2
+
+	(If one said:) "I shall be a Nazirite from dried figs or pressed figs" (to which Naziritism does not apply), Beth Shammai say: He becomes a Nazirite, and Beth Hillel say: He does not become a Nazirite. [Beth Shammai hold that one does not utter things in vain, and that when he said: "I shall be a Nazirite," he meant it — so that when he continued: "from dried figs or pressed figs," he meant to retract. And even in the midst of his words he cannot retract, Beth Shammai holding that hekdesh ("dedication") in error remains hekdesh, and is susceptible neither of absolution nor retraction. And the same applies to Naziritism, it being written in that regard (Numbers 6:5): "Holy shall he be" — for which reason he becomes a Nazirite. And Beth Hillel hold that since he did not vow in the manner of vowers, he does not become a Nazirite, there being no such thing as Naziritism from dried figs or pressed figs.] R. Yehudah said: Even when Beth Shammai said what they did, they said so only when he thought (in his heart): "They are (forbidden) to me as an offering (is forbidden)." [Beth Shammai do not differ with Beth Hillel as to his not becoming a Nazirite. They differ only when he says: I intended that the figs be (forbidden) as an offering (is forbidden) to me. Beth Shammai hold him to be bevowed from figs; Beth Hillel do not.]
+	If he said: "This cow said: 'I shall be a Nazirite if I stand up’", "This door said: 'I shall be a Nazirite if I am opened'" [If one's cow were lying down and refused to stand up, and he said: This cow thinks she will not stand up, and she says in her heart: "I shall be a Nazirite if I stand up"; and I say: I shall be a Nazirite from her if she does not stand up! Likewise, with a locked door that he could not open, if he said: This door thinks I shall not open it, and it says: "I shall be a Nazirite if I am opened"; and I say: I shall be a Nazirite from it if it is not opened! And afterwards the cow stood up of itself without his making it stand, and, similarly, the door opened of itself, or another came and opened it, without his opening it] — Beth Shammai say: He becomes a Nazirite [consistent with their saying that if one bevows himself from dried figs or from pressed figs he becomes a Nazirite, even though there is no Naziritism from figs — Here, too, even though there is no Naziritism from a beast and from a door, he becomes a Nazirite. And even though the beast stood up and the door was opened, his intent was that only he make it stand or open it.] And Beth Hillel say: He is not a Nazirite [according to the words of Beth Shammai. For according to us (Beth Hillel), even if she did not stand up at all he is not a Nazirite, his not having vowed in the manner of the vowers, there being no Naziritism from a beast and from a door. But according to you who say that one does not utter things in vain, and that when he said: "I shall be a Nazirite," he meant it, concede to us, at least, that if it stood up of itself or others stood it up that he does not become a Nazirite, for he said: "if she does not stand up," and she did!] R. Yehudah said: Even when Beth Shammai said what they did, they said so only when he thought (in his heart): "This cow is (forbidden) to me as an offering if it stands up." [Beth Shammai do not differ with Beth Hillel as to his not becoming a Nazirite. They differ only when he says: When I said I would be a Nazirite from it if it did not stand, I meant that this beast should be (forbidden) as an offering — Beth Shammai holding that since he himself did not stand it up, it is an offering, and Beth Hillel holding that since it stood up, it is not an offering.]
+	If they poured the (wine) cup for him, and he said: "I shall be a Nazirite from it," he becomes a Nazirite. It once happened that a certain inebriated woman was poured a cup and said: "I shall be a Nazirite from it," at which the sages said: "She intended only to say: 'It is (forbidden) to me (as) an offering.'" [Our Mishnah is "lacking," and this is what is meant: If he were inebriated and said: "I shall be a Nazirite from it," he does not become a Nazirite, his intent having been only to forbid to himself that cup alone. And so that he not be brought another cup, he said: "I shall become a Nazirite." And it once happened that a certain inebriated women, etc.]
+	(If one said:) "I shall be a Nazirite on condition that I (be permitted to) drink wine and become unclean to the dead," he becomes a Nazirite and is forbidden in all (that is forbidden to a Nazirite). [And in this, all concur, for he thereby makes a condition against what is written in the Torah; and if one makes a condition against what is written in the Torah, his condition is void.] (If one said: "I shall be a Nazirite," and then said:) "I knew that there was (such a thing as) Naziritism, but I did not know that a Nazirite was forbidden wine," he is forbidden (to drink wine). [For wine, shaving, and dead-body defilement, which are forbidden to a Nazirite — if one becomes a Nazirite in respect to one of them, he is a Nazirite in respect to all.] And R. Shimon permits it, [holding that he does not become a Nazirite unless he assumes Naziritism in respect to all.] (If one said: "I shall be a Nazirite," and then said:) "I knew that a Nazirite was forbidden wine, but I thought that the sages would permit it to me because I cannot live without wine," or "because I bury the dead" (i.e., that is my occupation), he is permitted, [this being in the class of "vows of constraint," one of the four classes of vows permitted by the sages (Nedarim 3:1-4).] And R. Shimon forbids it, [holding that the four types of vows permitted by the sages require consultation of a sage (for their absolution). The halachah is not in accordance with R. Shimon in these two cases in our Mishnah.]
+	(If one said:) "I shall be a Nazirite, and I shall shave a Nazirite," [He took upon himself Naziritism and also the bringing of the offerings for another Nazirite], and his fellow heard and said: "And I [shall be a Nazirite] and I shall shave a Nazirite" — if they are "clever," the one shaves the other. [Each one exempts his fellow with his offerings, even though when the first vowed to shave a Nazirite, the second was not a Nazirite.]
+	(If one said:) "I shall shave half a Nazirite," and his fellow heard and said: "And I shall shave half a Nazirite," each shaves a complete Nazirite. These are the word of R. Meir. And the sages say: Each shaves half a Nazirite. [R. Meir is consistent with his view that "the first expression 'takes,'" so that when he says: "I shall shave," a full shaving is implied, and when he continues: "half a Nazirite," he can no longer retract — even in the midst of his words. And the rabbis hold: "The vow and its 'opening' are concomitant," so that it is as if he would have said: Half the offerings of a Nazirite are upon me (to bring)," in which instance he is liable only for that. The halachah is in accordance with the sages.]
+	(If one said:) "I shall be a Nazirite when I have a ben" (generically, "a child"), and a son were born to him, he becomes a Nazirite. If there were born to him a daughter, a tumtum (one whose genitals are concealed), or an androgynos (a hermaphrodite), he does not become a Nazirite. [For in common parlance, only a male is called "ben," and not a female, a tumtum, or an androgynous.] If he said: ("I shall be a Nazirite) when I have a valad (offspring)," even if he had a daughter, a tumtum, or an androgynos, he becomes a Nazirite. [Even a daughter, a tumtum, and an androgynos are called "valad."]
+	If his wife miscarried [and he did not know if it were a live birth or not], he does not become a Nazirite. [Our Mishnah is in accordance with R. Yehudah, who says that "one does not place himself in a position of doubt," so that when he said: "when I have a valad," he meant a definite (i.e., live) valad.] R. Shimon says: He must say: "It if were live, I am a Nazirite by obligation; if not, I am a Nazirite by election. [R. Shimon holds that in an instance of doubt as to whether one is or is not a Nazirite, the stringent option must be followed. Therefore, he must be "a Nazirite by doubt," and stipulate: "If it were live, I am a Nazirite by obligation; if not, I am a Nazirite by election"; and he shaves and brings his offerings at the end of thirty days. Without this stipulation, he could not bring an offering in doubt. The halachah is not in accordance with R. Shimon.] If she subsequently gave birth, he becomes a Nazirite, [not having observed Naziritism for the miscarriage. And now that she bore a live child the Naziritism takes effect.] R. Shimon says: He must say: "If the first one were live, then the first was obligation, and this, election; and if not, the first was election, and this, obligation." [According to R. Shimon it is necessary to stipulate again, for the first may have been live.]
+	(If one said:) "I shall be a Nazirite," and ("I shall be) a Nazirite when I have a son," [taking upon himself Naziritism, unqualified, and another Naziritism when he has a son] — if he started counting his, and then a son were born to him, he completes his [first, and brings an offering], and then counts for that of his son. (If he said:) "I shall be a Nazirite when I have a son," and ("I shall be) a Nazirite," [taking upon himself first the Naziritism for his son, and beginning to count his own, after which a son were born to him, before the thirty days were completed], he suspends his own, counts for his son, and then completes his own. [For since he first took upon himself Naziritism for his son, as soon as he is born he must suspend his own and count for his son and then complete his own.]
+	(If he said:) "I shall be a Nazirite when I have a son," and ("I shall be) a Nazirite a hundred days," if he had a son by seventy days, he has lost nothing. [For when he suspends his own Naziritism and counts the Naziritism for his son, and then completes the count of the seventy that he counted until the hundred that he vowed, i.e., thirty days, there are found to be thirty days between the shaving for the Naziritism of his son and the completion of his own Naziritism, so that he has lost nothing.] (If he had a son) after seventy days, the (addition to) seventy is offset, for there is no shaving (after) less than thirty days. [If he counted more than seventy days before he began (counting for) the Naziritism of his son, and suspended his own Naziritism to begin the latter — when he shaves himself for the Naziritism of his son and comes to complete the hundred that he vowed for himself, there are found to be fewer than thirty days between the shaving for his sons' Naziritism and the shaving for his own Naziritism. And there cannot be less than thirty days between one shaving and another, so that he is found to have lost all those days that he counted beyond seventy.]
+
+Chapter 3
+
+	If one said: "I shall be a Nazirite," he shaves on the thirty-first day, [for "Naziritism," unqualified, is thirty days.] And if he shaved on the thirtieth day, it suffices, [for part of the day is like all of it.] (If he said:) "I shall be a Nazirite for thirty days," it does not suffice, [for since he stated "thirty days," full days are implied.]
+	If one assumed two Naziritisms, he shaves for the first one on the thirty-first day, and for the second, on the sixty-first. And if he shaved for the first on the thirtieth day, he shaves for the second on the sixtieth. And if he shaved on the fifty-ninth, it suffices. [For the thirtieth day of the first Naziritism reverts to both. And since the thirtieth day of the first is also counted for the second Naziritism, the thirty days of the second Naziritism end on the fifty-ninth day.] And this testimony was stated by R. Papyas about one who assumed two Naziritism: that if he shaved for the first on the thirtieth day, he was to shave for the second on the sixtieth day. And if he shaved on the fifty-ninth day, it sufficed; for the thirtieth day is included in the reckoning (of the second Naziritism).
+	If one said: "I shall be a Nazirite" and he became unclean on the thirtieth day, he offsets the whole (Naziritism), [for he became unclean in the midst of the days of Naziritism. And we do not say that the thirtieth day reverts to both (Naziritisms), that part of the day is like all of the day, except when he shaved and brought offerings on that day.] R. Eliezer says: He offsets only seven days (of purification for his uncleanliness). [For he holds that we say part of the day is like all of the day, and it is as if he became unclean after fulfillment (of his Naziritism). And uncleanliness after fulfillment, according to R. Eliezer, offsets (i.e., adds on) only seven.] (If one said:) "I shall be a Nazirite for thirty days," if he became unclean on the thirtieth day, he offsets the whole, [both according to R. Eliezer and according to the rabbis. For since he said; "I shall be a Nazirite for thirty days," all agree that he requires thirty full days and that we do not say in this instance: "part of the day is like all of the day." And R. Eliezer, who holds (3:4) that one who becomes unclean on the day of fulfillment itself offsets thirty days alone, but not the whole, derives it from (Numbers 6:13): "And this is the law of the Nazirite on the day of the fulfillment" — If he became unclean on the day of the fulfillment, "give him" the law of the Nazirite; that is, Naziritism in general, thirty days — Here, where he said: "I shall be a Nazirite for thirty days, and he became unclean on the thirtieth day, which is the day of fulfillment, when he offsets all thirty, he offsets the whole. And the rabbis, too, who differ with R. Eliezer, saying that the one who becomes unclean on the day of fulfillment offsets the whole, even if he counted many days — here, where he said: "I shall be a Nazirite for thirty days," and he became unclean on the day of fulfillment, by offsetting the thirty, he offsets the whole. So that both according to R. Eliezer and according to the rabbis, he offsets the whole. And wherever R. Eliezer and the sages differ, the halachah is in accordance with the sages.]
+	(If one said:) "I shall be a Nazirite for a hundred days," if he became unclean on the hundredth day, he offsets the whole. [The rabbis are consistent with their view that if one becomes unclean on the day of fulfillment, it is as if he became unclean in the middle of his time, and he offsets the whole.] R. Eliezer says: He offsets only thirty, [holding that one who became unclean on the day of fulfillment offsets only thirty.] If he became unclean on the hundred and first day, he offsets thirty days. [The rabbis rule that he offsets thirty days, decreeing the hundred and first day, the day of shaving, by reason of the hundredth day. In any event, they were not so stringent with him as to make it like the hundredth day, the day of fulfillment, which offsets the whole. They decreed only that it offset general Naziritism, which is thirty days.] R. Eliezer sys: It offsets only seven. [He is consistent with his view that even on the thirtieth day they did not decree (offsetting), when he had said: "I shall be a Nazirite," unqualified.]
+	If one assumed Naziritism while he was in the cemetery, even if he were there thirty days, they do not accrue to the count (of Naziritism), and he does not bring an offering for uncleanliness. [For that offering is prescribed for a Nazirite who was clean and became unclean. In any event, if he were forewarned, he receives stripes.] If he went out and re-entered, they do accrue to the count, and he brings an offering of uncleanliness. [The gemara explains this Mishnah thus: If he went out of the cemetery, and were besprinkled (with the cleansing waters) the third and seventh days, and immersed, and were purified from his uncleanliness, and began to count the days of his Naziritism — even though he afterwards re-entered the cemetery, these days that he counted after he became clean do accrue to him, since cleanliness intervened between the first days that he assumed Naziritism in the cemetery and these latter days. And even though he re-entered the cemetery, the uncleanliness of the cemetery does not offset the number of days that he counted in cleanliness. For only the twelve varieties of uncleanliness stated in respect to Naziritism offset these days. As to "and he brings an offering of cleanliness," this is what is meant: If he became unclean again, with one of the uncleanlinesses which cause a Nazirite to shave, he brings an offering of uncleanliness and offsets (the count). R. Eliezer says; Not on the same day, it being written (Numbers 6:12): "And the first days shall fall off" — there must be "first days." [That is, if on the day that he immersed and cleansed himself he became unclean with one of the uncleanlinesses which cause the Nazirite to shave, he does not offset that day, it being written: "And the first days shall fall off" — Uncleanliness does not offset until two days of Naziritism have been counted. And the same is true for a Nazirite in general, who became unclean on the first day of his Naziritism — Uncleanliness does not offset that day, but he includes it in the count of the days of his Naziritism. The halachah is in accordance with R. Eliezer.]
+	If one assumed many Naziritisms and completed his Naziritism and then came to Eretz Yisrael, [For Naziritism obtains only in Eretz Yisrael because of the uncleanliness of "the lands of the nations." And if one vowed Naziritism outside Eretz Israel, he is obliged to go up to Eretz Yisrael and observe his Naziritism there.], Beth Shammai say: He becomes a Nazirite for thirty days; and Beth Hillel say: He becomes a Nazirite from the beginning. [He must observe in Eretz Yisrael the number of days of Naziritism that he vowed. And the days of Naziritism that he observed outside of Eretz Yisrael are not regarded as such at all.] It once happened with Queen Hilni that her son went to war and she said: "If my son returns from the war in peace, I shall be a Nazirite for seven years." And her son returned from the war and she was a Nazirite for seven years. At the end of the seven years, she went up to Eretz Yisrael, and Beth Hillel instructed her to be a Nazirite for another seven years. At the end of the seven years she became unclean, so that she was found to be a Nazirite for twenty-one years. R. Yehudah said: She was a Nazirite for only fourteen years. [R. Yehudah holds with R. Eliezer, who says above (3:4) that if one becomes unclean on the day of fulfillment, he offsets only thirty days. Accordingly, he says that Queen Hilni, who became unclean at the end of fourteen years, the day of fulfillment, did not offset the whole and was not required to count another seven years, but only thirty days. And because this is not a whole year, it was not included in the count; but it is as if he said: She was a Nazirite for fourteen years and thirty days.]
+	If two sets of witnesses testified about a man, one set saying that he had vowed two [Naziritisms] and the other set saying that he had vowed five — [At the same time that you say he vowed two, we say that he vowed five. And he says that he did not vow at all] — Beth Shammai say that the testimony is split. [Since they contradict each other, their words are voided and no testimony obtains.] And Beth Hillel say: Included in five are two, and he is to observe two Naziritisms.
+
+Chapter 4
+
+	If one said: "I shall be a Nazirite," and his neighbor heard and said: "And I," and (his neighbor:) "And I," they all became Nazirites. [This, on condition that each one of them "latched onto" the words of his neighbor (after no longer a period than) it takes for a disciple to greet his master, viz., to say to him: "Peace to you, my master."] If the first were absolved (of his vow), all are absolved. If the last were absolved, the last is permitted, and all the others, forbidden. If one said: "I shall be a Nazirite," and his neighbor heard and said: "My mouth as his mouth," or "My hair as his hair" [He must say: "My mouth is as his mouth from wine," and "My hair is as his hair from shaving."], he becomes a Nazirite. If one said: "I shall become a Nazirite," and his wife heard and said: "And I," he can annul hers, and his remains. If she said: "I shall be a Nazirite," and her husband heard and said: "And I," he cannot annul it. [For he already caused her vow to stand by saying "And I." And if a woman vowed to be a Nazirite, and another heard and said: "And I," and afterwards her husband annulled her vow, it is not annulled for the other, who said: "And I," for a husband does not uproot a vow from its beginning as a sage does.]
+	If one said: "I shall be a Nazirite, and you," and she said: "Amen," he can annul hers, and his remains. [This is only when he inflected it as a question, i.e., "And you?" Will you be a Nazirite as I, or not? In that instance he can annul it. But if he said: "I shall be a Nazirite, and you," affirmatively, and she answered "Amen," he cannot annul it, for he had already caused it to stand.]
+	If a woman vowed to be a Nazirite and drank wine or made herself unclean to the dead, [and afterwards her husband annulled her vow], she receives forty stripes [for having transgressed before the annulment]. If her husband annulled it without her knowledge, and she drank wine or made herself unclean to the dead, she does not receive forty stripes. R. Yehudah says: Though she does not receive forty stripes, she receives "stripes of rebellion" [by ordinance of the scribes. "Stripes of rebellion," wherever mentioned, is (assessed) according to the judge's judgment and the exigencies of the time. And this (the limitation upon the number of stripes) obtains only where a transgression has already been committed. But as regards a positive commandment, such as: "Build a succah," and his refusing to build it; "Take a lulav," and refusing to take it, he is given stripes until he acquiesces or until "his soul expires."]
+	If a woman vowed to be a Nazirite, and separated her beast (for the Nazirite's offering), and then her husband annulled it — if her beast were his, it goes out and grazes with the flock. And if it were hers, [as when another gave it to her as a gift on condition that her husband have no rights in it (for melog property and tzon-barzel property are all bound to her husband)], the (beast designated as a) sin-offering dies. [ We wait until it dies], the burnt-offering is sacrificed as a burnt-offering, and the peace-offering is sacrificed as a peace-offering and is eaten in one day [as the peace-offerings of a Nazirite, which are eaten only for a day and a night], and they do not require bread. [For all the peace-offerings of a Nazirite require bread; but in this instance, since her husband annulled her vow, these peace-offerings do not require bread.] If she has unspecified monies [which she had set aside for "the offerings of a Nazirite," without specifying which for a sin-offering, which for a burnt-offering, and which for a peace-offering], they "fall" as a gift-offering [into the boxes in the Temple where the other monies for gift-offerings are deposited, and burnt-offerings exclusively are purchased with them.] (If she had) specified monies — the monies for the sin-offering go to the Dead Sea; it is not permitted to benefit from them, and they are not subject to me'ilah (abuse of sacred property). [Ab initio, it is forbidden to benefit from them; but if one does benefit from them, he is not required to bring a me'ilah offering, which is required of one who benefits from sacred property.] The monies for the burnt-offering go towards a burnt-offering, and they are subject to me'ilah. The monies for a peace-offering go towards a peace-offering. It is eaten for one day and does not require bread.
+	If one of the bloods (of the offerings) were sprinkled for her, he (her husband) can no longer annul it. [For after the blood is sprinkled, she is permitted to drink wine and to make herself unclean to the dead and is no longer under any vow of affliction.] R. Akiva says: Even if one of all the beasts were slaughtered for her, he cannot annul it, [for he would be causing a loss of consecrated property]. When is this so? (that he cannot annul her vow)? With her shaving for cleanliness; but with her shaving for uncleanliness, he can annul it. [For she must go back and count Naziritism of cleanliness], for he can say: "I do not want a 'marred' wife" [that is, one who is afflicted and constrained from the drinking of wine.] Rebbi says: He can annul it even with her shaving for cleanliness, saying: "I do not want a shaved wife." [i.e., so that she not be required to "mar" her appearance by shaving, shaving being "marring" to a woman. And the first tanna holds that shaving is not marring, for she can wear a wig. The halachah is neither in accordance with R. Akiva nor with Rabbi.]
+	A man can bevow his son as a Nazirite [when he is a minor until he brings two (pubertal) hairs after he is thirteen years and one day old. And all the laws of Naziritism apply to him. His father brings his offerings, and if he becomes unclean, he brings an offering of uncleanliness. He "bevows" him by saying: "Be a Nazirite," or: "My son, so and so, is a Nazirite." This, on condition that neither the son nor relatives protest. This is a halachah received through the kabbalah (tradition)], and a woman cannot bevow her son as a Nazirite. What [should the father do with the offerings] if he [the son] shaved, [not accepting the Naziritism], or if his relatives shaved him, or if he protested, or if his relatives protested? [in which instance the Naziritism is voided. (And this obtains only if he or the relatives protested immediately. But if he began to observe Naziritism or he took Naziritism upon himself, he can no longer protest — neither he nor his relatives.)] If he had a beast separated — the sin-offering dies, the burnt-offering is sacrificed as a burnt-offering, and the peace-offering is sacrificed as a peace-offering, is eaten in one day, and does not require bread. If he had unspecified monies, they "fall" as a gift-offering. (If he had) specified monies — the monies for the sin-offering go to the Dead Sea; it is not permitted to benefit from them, and they are not subject to me'ilah. The monies for the burnt-offering go towards a burnt-offering, and they are subject to me'ilah. The monies for a peace-offering go towards a peace-offering. It is eaten for one day and does not require bread.
+	A man may shave over the Naziritism of his father, but a woman may not shave over the Naziritism of her father [even if she is an inheriting daughter. We have this halachah through the kabbalah. How so? If one's father were a Nazirite, and he separated unspecified monies for his Naziritism and died, and he (the son) said: "I shall be a Nazirite on condition that I shave over (i.e., using) the monies of my father" (for the offerings). R. Yossi said: They "fall" as a gift-offering. This is not "shaving over the Naziritism of his father." What is "shaving over the Naziritism of his father"? If he and his father were Nazirites, and his father separated unspecified monies for his Naziritism, and he died — this is "shaving over the Naziritism of his father." [The halachah is not in accordance with R. Yossi, but whether his father died, and he said: "I shall be a Nazirite on condition that I shave over the monies of my father," or he and his father were Nazirites and his father died, he shaves over the Naziritism of his father. And if there were many sons, and one were beforehand and shaved over the Naziritism of his father, he acquires (the monies for his Naziritism)].
+
+Chapter 5
+
+	Beth Shammai say: Hekdesh (consecration) in error is hekdesh, [deriving it from temurah (a substitute), which is hekdesh even in error, it being written (Leviticus 27:10): "And it (the offering) and its substitute shall be holy," "shall be" being expounded to include unwitting substitution along with witting substitution.] And Beth Hillel say: It is not hekdesh. [For we do not derive the beginning of hekdesh — something that does not come from the "power" of hekdesh — from something which comes from the power of hekdesh — from temurah, which is the end of hekdesh, coming from the power of a different thing which was already hekdesh.] How so? If he said: "Let the black ox that leaves my house first be hekdesh," and a white one came out. Beth Shammai say that it is hekdesh, and Beth Hillel say that it is not hekdesh.
+	If one said:) "Let the first golden dinar that comes up in my hand be hekdesh," and a silver one came up, Beth Shammai say that it is hekdesh, and Beth Hillel say that it is not hekdesh. (If one said;) "Let the first keg of wine that comes up in my hand be hekdesh, and a keg of oil came up, Beth Shammai say that it is hekdesh, and Beth Hillel say that it is not hekdesh. [The first part (5:1) apprises us of what becomes hekdesh in itself; and here we are apprised of what becomes hekdesh in monetary value.]
+	If one vowed to be a Nazirite, and he consulted a sage, who forbade him, [i.e., if he told him that his language betokened Naziritism; and he (the vower) had not taken care not to drink wine], he counts from the time he vowed. [And we do not penalize him for having transgressed and drunk (even though, if in doubt, he should have abstained until he had consulted a sage.)] If he consulted a sage, who permitted him, [saying that his language did not betoken Naziritism] — if he had a beast set aside, it goes out and grazes with the flock. [For it was set aside in error and becomes chullin (non-sacred). In this instance Beth Shammai concede that since he is not a Nazirite, when he designated the animal as an offering for his Naziritism, he said nothing, as one who was not liable to bring a sin-offering and said: "This is for my sin-offering."] Beth Hillel asked Beth Shammai: Do you not concur in this instance, which is "hekdesh in error," that it goes out and grazes in the flock? [i.e., How does this differ from the first instance (5:1), where you say: "Hekdesh in error is hekdesh"?] Beth Shammai responded: Do you not concur that if one erred and called the ninth, the tenth; or the tenth, the ninth; or the eleventh, the tenth, that it is consecrated (as ma'aser)? [They did not feel obliged to respond with their rationale, but they challenged their (Beth Hillel's) view from the ninth and the eleventh, which were consecrated in error and which are included (as consecrated), this being derived from (Leviticus 27:32): "And all the ma'asser of cattle and sheep"]. Beth Hillel rejoined: Is it not the staff that consecrated them? [i.e., This is a Scriptural decree — that the staff consecrates the ninth and the eleventh which are close to the tenth, if he calls them "the tenth."] And what if he had erred and placed the staff on the eighth or on the twelfth — would he have done anything? [i.e., We do not learn from this that, in general, "hekdesh in error is hekdesh"; for if that were the reason, then even the eighth and the twelfth would be hekdesh.] But it is Scripture that consecrated the tenth and Scripture that consecrated the ninth and the eleventh. [i.e., It is a Scriptural decree, and we cannot derive (a general ruling) from it.]
+ 	If one vowed to be a Nazirite and went to bring his beast and found that it had been stolen, [When he made the vow, he (assumed that) he had beasts, and it was on the basis of this assumption that he vowed, intending his Nazirite offerings to come from these beasts. And he went and found that they had been stolen, so that he regretted having vowed to be a Nazirite] — If he had vowed before his beast were stolen, he is a Nazirite [And the sage cannot absolve him of his vow with this "opening," for it is "nolad" (something "born" after the vow), and "nolad" cannot be used as an opening.], and if he had vowed after his beast were stolen, he is not a Nazirite. [If he said: "Had I known that it had been stolen, I would not have vowed, this is an opening, and the sage can absolve him of the vow.] And Nachum Hamadi fell into this error when the Nazirites came up from the exile and found that the Temple had been destroyed. [They had vowed before the Temple had been destroyed, and he absolved them, and the sages said to him that this was nolad, which may not be used as an opening. The halachah is in accordance with the sages.] Nachum Hamadi said to them: "Had you known that the Temple had been destroyed, would you have vowed?" They answered in the negative, and he absolved them. And when the sages were apprised of it, they said to him: Everyone who vowed Naziritism before the Temple had been destroyed is a Nazirite. (Everyone who vowed Naziritism) after the Temple had been destroyed is not a Nazirite.
+	If they were walking on the road, and someone came towards them, and one of them said: "I shall be a Nazirite if that man is so and so"; and the other said: "I shall be a Nazirite if that man is not so and so"; "I shall be a Nazirite if one of you is a Nazirite"; "if one of you is not a Nazirite"; "if both of you are Nazirites"; "if all of you are Nazirites" — Beth Shammai say: They are all Nazirites [even those whose words were not fulfilled. For just as hekdesh in error is hekdesh, so Naziritism in error is Naziritism.] Beth Hillel say: Only one whose words are fulfilled is a Nazirite. And R. Tarfon says: Not one of them is a Nazirite, [R. Tarfon holding there is no Naziritism without distinctness, i.e., without its being clear at the time of his vow that he is becoming a Nazirite. And in all of the above instances, he does not know at the time of his vow whether it will be as he says. The halachah is not in accordance with R. Tarfon.]
+	If he drew back, [If the one coming towards them went back, so that it was not known who it was], he is not a Nazirite. [Not one of them is a Nazirite, for one does not place himself in a position of doubt, it being assumed at the time of the vow that if there is no clear determination the vow does not obtain.] R. Shimon says: He must say: "If it were as I said, I am a Nazirite by obligation; if not, I am a Nazirite by election." [R. Shimon is consistent with his view that in an instance of doubt as to whether one is or is not a Nazirite, the stringent option must be followed. And what is their remedy? (For they cannot bring an offering in doubt.) Each one must stipulate that if it is not as he vowed, he is a Nazirite by election. The halachah is not in accordance with R. Shimon.]
+	If he saw a koi, and he said: "I am a Nazirite if that is an animal"; "I am a Nazirite if that is not an animal"; "I am a Nazirite if that is a beast"; "I am a Nazirite if that is not a beast"; "I am a Nazirite if that is an animal and a beast"; "I am a Nazirite if that is neither animal nor beast"; "I am a Nazirite if one of you is a Nazirite"; "I am a Nazirite if none of you is a Nazirite"; "I am a Nazirite if you are all Nazirites" — they are all Nazirites. [If six men saw a koi, and one of them said: "I shall be a Nazirite if that is an animal"; the second: "I shall be a Nazirite if that is not an animal"; the third: "I shall be a Nazirite if that is a beast"; the fourth: "I shall be a Nazirite if that is not a beast"; the fifth: "I shall be a Nazirite if that is an animal and a beast"; the sixth: "I shall be a Nazirite if that is neither animal nor beast" — and then three other men came and one of them said to these six: "I shall be a Nazirite if one of you is a Nazirite"; the second: "I shall be a Nazirite if one of you is not a Nazirite"; the third: "I shall be a Nazirite if you are all Nazirites" — all are Nazirites, the first six and the last three. According to Beth Shammai, they are definite Nazirites, for Naziritism in error is Naziritism. And according to Beth Hillel, they are Nazirites "by doubt," because there is a doubt as to whether a koi is a beast or an animal or a distinctive creature.]
+
+Chapter 6
+
+	Three things are forbidden to a Nazirite: Uncleanliness [(Numbers 6:6): "Upon the soul of a dead one he shall not come."], shaving [(Ibid. 5): "A blade shall not pass over his head."], and what comes from the vine [(Ibid. 3): "And grapes, wet or dry, he shall not eat."] And everything that comes from the vine [such as grapes, wet and dry, kernels and husk] combine with each other [to an olive-size, making one liable to stripes.] And he is not liable until he eats an olive-size of grapes. And the quantity for drinking is, likewise, an olive-size. For since it is written: "And grapes, wet and dry, he shall not eat," we derive: Just as with eating, an olive-size, so with drinking, an olive-size.] An earlier Mishnah: (He is not liable) until he drinks a revi'ith of wine. [The earlier Mishnah apprises us that we derive it in the opposite manner, eating from drinking. And the quantity for drinking for a Nazirite (to be liable) is a revi'ith, this being derived "shechar" (strong drink) (Numbers 6:3) - "shechar" (Leviticus 10:9), from (what is written in respect to) the sanctuary. And just as the prohibited drinking quantity is a revi'ith, so the prohibited eating quantity is a revi'ith.] R. Akiva says: Even if one soaks his bread in wine and there is enough to combine to an olive-size, he is liable. [R. Akiva holds that the prohibited quantity for a Nazirite, both for eating and for drinking is an olive-size, and the permitted (food) combines with the forbidden to complete the (forbidden) quantity. The halachah is not in accordance with R. Akiva.]
+	And he is liable for the wine in itself, for the grapes in themselves, for the chartzanim in themselves, and for the zagim in themselves. R. Elazar says: He is not liable until he eats two chartzanim (kernels) and their zag (husk), [it being written (Numbers 6:4): "from chartzanim until zag," the minimum of "chartzanim" being two, for which there is one zag. The halachah is not in accordance with R. Elazar b. Azaryah. But if one eats from chartzan and zag, he does not receive stripes until he eats an olive-size. Which are "charzanim" and which are "zagim"? The chartzanim are the outer (the husk); the zagim, the inner (the kernels). These are the words of R. Yehudah. R. Yossi says: Make no mistake. [R. Yossi gave a sign to prevent a mistake.] It is as the zug (bell) of a beast. The outer part is called "zug"; the inner part, "inbal" (the clapper).
+	"Naziritism," unqualified, is for thirty days. [Even though this was taught above (1:3), it is taught again here for what follows, viz. "If he shaved, etc."] If he shaved or bandits shaved him, he offsets thirty days. [That is, he offsets it until he has a hair-growth of thirty days, when he shaves the shaving of mitzvah.] A Nazirite who shaved, whether with a pair (of scissors), or with a blade, or who plucked out anything [i.e., who uprooted even one hair] is liable (to stripes), it being written (Numbers 6:5): "A blade shall not pass" — to include all (instruments) that pass.] A Nazirite may rub [his hair with his hand] and he may part it [with his fingernails or with an instrument, so long as he does not intend to remove (any hair), for "what is not intended is permitted."], but he may not comb it [with a comb, it being certain (that some hair will be torn out), which is forbidden. Even though one who pulls out even one hair receives stripes, still, he does not offset thirty days until he shaves most of his hair with a blade or with scissors at the source of the hair.] R. Yishmael says: He may not rub (his hair) with earth [one of the depilatories], for this, [too, is certain] to cause some hair to fall out. [The halachah is in accordance with R. Yishmael.]
+	If a Nazirite drank wine the whole day, [and he were warned only once] he is liable (to stripes) only once. If they said to him: "Do not drink," "Do not drink" [i.e., if he were warned between one drinking and the next], and he drank, he is liable for each one. If he shaved the whole day, he is liable only once. If they said to him: "Do not shave," "Do not shave," and he shaved, he is liable for each one. If he made himself unclean to the dead a whole day, he is liable only once. If they said to him: "Do not make yourself unclean," "Do not make yourself unclean," and he made himself unclean, he is liable for each one.
+	Three things are forbidden to a Nazirite: Uncleanliness, shaving, and what comes from the vine. A stringency of uncleanliness over shaving and what comes from the vine: Uncleanliness and shaving offset, [it being written in respect to uncleanliness (Numbers 6:12): "And the first days shall fall off"; and shaving offsets thirty, it being written (Ibid. 5): "He shall let grow the locks of his hair," which does not obtain in less than thirty days.] A stringency of what comes from the vine over uncleanliness and shaving: What comes from the vine — nothing in its class was permitted, [such as drinking wine of mitzvah, for we say (Ibid. 3): "From wine and strong drink shall he separate himself" — to forbid wine of mitzvah just as ordinary wine.] But uncleanliness and shaving — something in their class was permitted, with shaving of mitzvah and with a meth-mitzvah (a dead man who has no one to bury him) [(the permitting of uncleanliness for a meth-mitzvah (Ibid. 7): "For his father and his mother … he shall not become unclean" — For his father he may not become unclean, but he does become unclean for a meth-mitzvah. And shaving for a Nazirite who became leprous — the positive commandment of (Leviticus 14:9): "And he shall shave all his hair" coming and pushing aside the negative commandment of (Numbers 5): "A blade shall not pass over his head."] And a stringency of uncleanliness over shaving. For uncleanliness offsets the whole (Naziritism) and obliges one to bring an offering, whereas shaving offsets only thirty days and does not oblige one to bring an offering.
+	The shaving of uncleanliness — How? He would be besprinkled (with the cleansing waters) on the third and seventh days, and he would shave on the seventh, and he would bring his offerings on the eighth. And if he shaved on the eighth, he brings his offerings on that day, [as it is written (Numbers 6:9): "Then he shall shave it. (10) And on the eighth day he shall bring two turtle-doves, etc."] These are the words of R. Akiva. R. Tarfon asked him: What is the difference between him and a leper? [it being written in respect to the second shaving of a leper (Leviticus 14:9): "And it shall be on the seventh day that he shall shave off all his hair … (10) And on the eighth day he shall take, etc." And it is ruled in respect to a leper that if he shaved on the eighth day, he brings his offering on the ninth!] He answered: This one [the Nazirite], his cleaning is contingent upon his days, [sprinkling on the third and on the seventh, and immersion. Therefore, since he is cleansed on the seventh, even though he did not shave until the eighth day, he brings his offerings on that day], whereas a leper — his cleansing is contingent upon his shaving, and he cannot bring an offering until the sun has set (after his cleansing), [it being written: "On the seventh day he shall shave off all his hair," followed by: "And he shall bathe his flesh in water." And if he immersed before he shaved, his immersion is of no avail. Therefore, if he shaved on the eighth, he still requires immersion and setting of the sun, for which reason he cannot bring his offerings until the ninth day. The halachah is in accordance with R. Akiva.]
+	The shaving of cleanliness — How? He would bring three beasts: a sin-offering, a burnt-offering, and a peace-offering, and he would slaughter the peace-offering and shave over it, [it being written (Numbers 6:18): "And he shall shave at the door of the tent of meeting,” which is understood thus: And he shall shave his head over the sacrifice of which it is written: "at the door of the tent of meeting," this being the peace-offering, of which it is written (Leviticus 3:3): "And he shall slaughter it at the door of the tent of meeting."] These are the words of R. Yehudah. R. Elazar says: He would shave only over the sin-offering, for the sin-offering takes precedence [to a burnt-offering and a peace-offering] in all places. And it is over the first that he should shave.] And if he shaved over (any) one of the three, he has satisfied the requirement.
+	R. Shimon b. Gamliel says: He would bring three beasts and not specify. That which was fit for a sin-offering was sacrificed as a sin-offering; for a burnt-offering, as a burnt-offering; for a peace-offering, as a peace-offering. [Even though all offerings must be specifically designated by the owners, here it was not necessary. For when he said: "These are for Naziritism," it is as if he had designated each one. For a female lamb is fit only for a sin-offering; a male-lamb, only for a burnt-offering; and a ram, only for a peace-offering.] He would take the hair of the head of his Naziritism and cast it under the cauldron [in which the peace-offering was being cooked.] And if he shaved in the province [i.e., Jerusalem (outside the Temple) (Even though it is written: "at the door of (pethach) the tent of meeting," this is not to be taken literally, but to be understood as: "at the time the tent of meeting is open (patuach)"], he would not cast it under the cauldron, [it being written (Numbers 6:18): "And he shall take the hair of the head of his Naziritism and he shall place it upon the fire" — one who is lacking only taking and placing — to exclude this one, who is lacking taking, bringing, and placing under the cauldron]. When does this apply? [that in the Temple he takes the hair and casts it under the cauldron]? With the shaving of cleanliness. But with the shaving of uncleanliness, he did not cast it under the cauldron. [Even if he shaved in the sanctuary, he did not take the hair and cast it under the cauldron of the guilt-offering and the bird sin-offering, for placing hair under the cauldron is stated only in  respect to a clean Nazirite.] R. Meir says: All cast it under the cauldron, [a clean Nazirite in the Temple and in the province, and an unclean Nazirite in the Temple], except for an unclean (Nazirite) in the province alone [whose hair is buried]. And the halachah is that the only one who casts it under the cauldron is a clean Nazirite, who shaved at the door of the tent of meeting, according to the mitzvah]. And if he cast it under the cauldron of the sin-offering, he fulfills the requirement. ["He shall place it upon the first which is under the sacrifice of the peace-offering" was stated only for the mitzvah (but the requirement can be satisfied otherwise)].
+	After cooking or boiling the peace-offering, the Cohein would take the cooked shoulder of the ram, and one unleavened cake from the basket, and one unleavened wafer, and place them on the hands of the Nazirite, and he would lift them; and then the Nazirite would be permitted to drink wine and to make himself unclean for the dead, [it being written (Numbers 6:20): "And after, the Nazirite may drink wine" — after all of the aforementioned acts.] R. Shimon says: Once one of the bloods (of the offerings) has been sprinkled for him, the Nazirite is permitted to drink wine and to become unclean for the dead, [it being written here: "And after, the Nazirite may drink wine," and elsewhere (Ibid. 19): "after his shaving of his Naziritism" — Just as there, after a single act, so here, after a single act — whereby we are taught that once one of the bloods has been sprinkled for him, he is permitted to drink wine and to make himself unclean for the dead.]
+	If he shaved over the offering, and it were found to be unfit [as when its blood spilt, or it left (its precincts), or it became unclean], his shaving is void [Since the offering over which he shaved became unfit, it is as if bandits shaved him, concerning which we learned above that according to R. Eliezer it offsets seven days, and, according to the rabbis, thirty.], and his offerings are not credited to him [(the other offerings, that he sacrificed after his invalid shaving.) For since he must offset (the Naziritism) until his hair grows back, it is as if he sacrificed them before their time.] If he shaved over a sin-offering [(the "offering," above)], not (offered up) for its sake (lo lishmah), [and it were found to be unfit, (for a sin-offering not for its sake is unfit.) (Since we must be apprised of the difference between R. Shimon and the rabbis in respect to burnt-offering and peace-offering, "sin-offering," too, is taught)], and then he brought his offerings for their sakes, his shaving is void, and his offerings are not credited to him. If he shaved over the burnt-offering or over the peace-offering not for their sake, and then he brought his offerings for their sakes, his shaving is void and his offerings are not credited to him. [For since they are not credited as the peace-offering and the burnt-offering of a Nazirite, it is as if shaved over a gift burnt-offering or a gift peace-offering.] R. Shimon says: That offering (not for its sake) is not credited to him, but the other offerings are credited to him. [R. Shimon holds that if he shaves over a gift burnt-offering or peace-offering he satisfied the (shaving) requirement. The halachah is not in accordance with R. Shimon.] And if he shaved over the three [after all of them were sacrificed], and one of them were found to be fit (kasher) and the others, unfit, his shaving is valid [according to all, viz. (6:7): "And if he shaved over (any) one of the three, he has satisfied the requirement."], and he brings the other offerings.
+	If one of the bloods were sprinkled for him and he became unclean, R. Eliezer says: He offsets all. [Not all of the days (of Naziritism), but all of the offerings. R. Eliezer is consistent with his view that the Nazirite is not permitted to drink wine until all of the (aforementioned acts), after the bringing of all the offerings. So that when he became unclean before he offered all of them, it is as if he became unclean in the morning, before he had offered any of them. And the offering that he brought is reckoned as having been brought before "fulfillment" (of his Naziritism).] And the sages say: He may bring the other offerings and become clean. [(That is, when he becomes clean.) And he need not bring again the offering that he brought when he was clean. The rabbis are consistent with their view (6:9) that after a single act it is permitted to drink wine and to shave. Therefore, before he became unclean, he was fit to shave, and that offering is not offset. But the other offerings, which he sacrificed after becoming unclean, are certainly offset, Scripture requiring that all the Nazirite offerings be brought in cleanliness.] They said to him. It happened with Miriam the Tarmodith [(from Tarmod)] that one of the bloods had been sprinkled for her and they came and told her that her daughter was gravely ill — whereupon she went and found that she had died. And the sages said: "Let her bring the other offerings and become clean."
+
+Chapter 7
+
+	A high-priest and a Nazirite may not make themselves unclean for their relatives, [as written in Emor and Nasso], but they do make themselves unclean for a meth-mitzvah. If they were walking on the road and came upon a meth-mitzvah — R. Eliezer says: The high-priest should make himself unclean and not the Nazirite. [Not necessarily a high-priest, for they differ with respect to a regular priest, too, the reason being the same]. And the sages say: The Nazirite should make himself unclean, and the high-priest should not make himself unclean. R. Eliezer said to them: Let the Cohein make himself unclean, who does not bring an offering for his uncleanliness, and let the Nazirite not make himself unclean, who does bring an offering for his uncleanliness. They said to him: Let the Nazirite become unclean, whose holiness is not forever, and let the Cohein not become unclean, whose holiness is forever.
+	The Nazirite shaves for these uncleanlinesses: a dead body [even though it is not whole, but possesses most of the build — two legs and one thigh — or most of the limbs, one hundred and twenty-five, even if they do not amount to a quarter of a kav. They cause tent-uncleanliness, and a Nazirite shaves for it. And if most of the limbs and most of the build are lacking, the Nazirite does not shave for tent-uncleanliness unless the bones amount to half a kav.], an olive-size (of flesh) of a dead body, an olive-size of netzel [liquid exuded by a dead body from the decaying of the flesh], and a spoonful tarvad of rakav [the dust of the decay of a dead body. And this does not cause uncleanliness unless he were buried naked in a marble casket or the like, where the only decay is that of the body, and where he were buried whole, no limbs lacking. A tarvad is a large spoon, which holds whole handfuls.], the spine [even if there is no flesh on it], the skull [likewise, even if there is no flesh on it], a limb from a dead person or a limb from a living person, which has upon it a sufficient amount of flesh ["sufficient" being the amount of flesh which could effect healing in a limb attached to a living person (less than an olive-size)], a half kav of bones, and a half log of blood [Even though a quarter of a kav of bones causes tent-uncleanliness, it is a halachah to Moses from Sinai that a Nazirite shaves only for half a kav. Similarly, with a half log of blood. Even though a quarter causes tent-uncleanliness, a Nazirite shaves only for a half log] — (a Nazirite shaves) for touching them, carrying them, and tent-uncleanliness; and, for a bone the size of a barley-corn, (he shaves) for touching or carrying them [but not for tent-uncleanliness, a bone the size of a barley-corn not causing tent-uncleanliness]. For these, the Nazirite shaves and sprinkles on the third and seventh days, and offsets the previous days (of Naziritism), [viz. (Numbers 6:7): "And the first days shall fall off"], and he does not begin to count until he is cleansed and he has brought his offerings. [i.e., after having immersed and the sun having set after the sprinkling of the third and seventh days.]
+	But sechachoth [(a tree with separate boughs) — If there were an olive-size of the dead under one of them, and a Nazirite passed by, it not being known whether he passed under the bough "tending" the dead], protrusions, [stones or (pieces of) wood protruding from a wall, and uncleanliness (lying) under one of them], beth hapras, [A field in which a grave was plowed up makes a beth hapras of a hundred cubits, this being estimated to be the distance that the plow carries a bone], "the land of the peoples," [the sages having decreed uncleanliness on "the lands of the peoples"], the golel [the cover of the casket], the dofek [the casket itself, on which the covering "knocks" (dofek)], a quarter (of a log) of blood, [(Even for carrying or for touching it, the Nazirite does not shave)], "tenting" over a quarter of bones [(If he tented over a quarter of a kav of bones from the dead, he does not shave — until he "tents" over half a kav. But for touching and carrying a quarter of bones, he does shave, even if they were crushed and not one of them were the size of a barley-corn)], and vessels which touched the dead, [which cause uncleanliness as the dead body itself; and one who touches them becomes unclean for seven days], and the days of his [a leper's] counting [after having been cleansed of his leprosy, viz. (Leviticus 14:8): "And he shall sit outside his tent for seven days"], and the days of his [the leper's] confirmation — For these [all of these mentioned in our Mishnah], the Nazirite does not shave. He sprinkles on the third and seventh days [(This does not refer to "the days of his counting" and "the days of his confirmation," sprinkling on the third and seventh not being applicable to these)], and he does not offset the previous days, and he begins counting immediately [All of these (days of uncleanliness) mentioned above are not counted with the days of his Naziritism, and do not offset it, but he cleanses himself after the sprinkling of the third and the seventh if he became unclean by the dead, or after completing the days of his confirmation and of his counting if he became leprous. He completes his Naziritism of the days already counted before he became unclean ], and he does not bring an offering [of uncleanliness.] In truth, it was said: The days of a zav and a zavah, [all the days of their uncleanliness, and the days of their counting seven clean days] and the days of the closeting of a (suspected) leper [viz. (Leviticus 13:4): "And the Cohein shall quarantine the plague-spot seven days"] are counted for him [towards the days of his Naziritism. And it goes without saying that they do not offset the previous days.]
+	R. Eliezer said in the name of R. Yehoshua: With every dead-body uncleanliness for which a Nazirite shaves, there is liability for entering the sanctuary. [If he incurred that uncleanliness and entered the sanctuary, or if he ate of the offerings before he cleansed himself of his uncleanliness, he is liable to kareth if he sinned wittingly.] And with every dead-body uncleanliness for which a Nazirite does not shave, there is no liability for entering the sanctuary. R. Meir said: This (the above) should not be less stringent than sheretz ("creeping thing" uncleanliness)! [for which there is liability for entering the sanctuary, viz. (Leviticus 5:2): "…or the dead body of an unclean creeping thing." (R. Meir's argument does not stand. For a Nazirite shaves for touching or carrying a bone the size of a barley-corn, which is of lesser stringency, not causing tent-uncleanliness, as we learned in our Mishnah (7:3), yet he does not shave for a revi'ith of blood, which is of greater stringency, causing tent-uncleanliness.] R. Akiva said: "I reasoned thus before R. Eliezer: Now if a Nazirite shaves for carrying or touching a bone the size of a barley-corn, which does not cause tent-uncleanliness, should he not shave for touching or carrying a revi'ith of blood, which does not cause tent-uncleanliness! He said to me: What is this, Akiva, we cannot reason a fortiori here! [An a fortiori argument cannot be based on a halachah to Moses from Sinai. For (the halachah of) "a bone the size of a barley-corn" is not written in the Torah, but is a halachah to Moses from Sinai, and it cannot be the basis for an a fortiori argument.] And when I came and repeated this to R. Yehoshua, he said to me: You said well, but they stated thus as a halachah (to Moses from Sinai). [The words of R. Yehoshua are essentially the same as those of R. Eliezer.]
+
+Chapter 8
+
+	If a man said to two Nazirites: "I saw one of you become unclean, but I do not know which one," [and they remain silent. For if they deny it, he is not believed. For a single witness, where his testimony is denied, is not believed. And our Mishnah speaks of an instance in which this witness was not together with them, but says: "From a distance, I saw uncleanliness fall between you." For if he were together with them at the time, this would constitute "a possibility of uncleanliness in the public domain," which is ruled to be clean. For every "possibility of uncleanliness is derived from sotah, viz. (Numbers 5:13): "…and she shall have secreted herself, and she be unclean," where there are only she and the (suspected) adulterer, and where, on the possibility (of having committed adultery) she becomes unclean. But so long as there are more than two, even inside the house, in a doubtful instance, the ruling is "clean," this constituting "a possibility of uncleanliness in the public domain." For this reason, it must be posited that the witness was not together with them at the time of the "possibility of uncleanliness."], they shave and bring an offering of uncleanliness and an offering of cleanliness. And they say (respectively): "If I am the unclean one, then the offering of uncleanliness is mine, and the offering of cleanliness is yours; and if I am the clean one, then the offering of cleanliness is mine and the offering of uncleanliness is yours." And they count thirty days, [as when both vowed unspecified Naziritism at the same time. And the same applies if they both vowed together to observe Naziritism for a specified time. After they bring the offerings of cleanliness and uncleanliness, they again count that specified time, and they set aside an offering of cleanliness.] And they bring an offering of cleanliness and say (respectively): "If I am the unclean one, then the offering of uncleanliness is mine, and the offering of cleanliness yours; and this is my offering of cleanliness. And if I am the clean one, then the offering of cleanliness is mine, and the offering of uncleanliness is yours; and this is your offering of cleanliness." If one of them died — R. Yehoshua said: Another man is sought to vow Naziritism with him and he says: "If I were unclean, you are a Nazirite immediately; and if I were clean, you are a Nazirite after thirty days." And they count thirty days, and they bring an offering of uncleanliness and an offering of cleanliness, and he says: "If I am the unclean one, then the offering of uncleanliness is mine, and the offering of cleanliness is yours; and if I am the clean one, then the offering of cleanliness is mine, and the offering of uncleanliness [the bird sin-offering, which is brought for uncleanliness] is in (a status of) doubt [and is not eaten]." And they count thirty days, and they bring an offering of cleanliness, and he says: "If I am the unclean one, then the offering of uncleanliness (which we already sacrificed) was mine, and the offering of cleanliness was yours, and this is the offering of my cleanliness (for my second Naziritism.) And if I were the clean one, then the offering of cleanliness was mine, and the offering of uncleanliness is in doubt, and this is the offering of your cleanliness." Ben Zoma said to him: And who will pay heed to him to become a Nazirite with him! Rather, he brings a bird sin-offering [for the possibility of Nazirite uncleanliness] and a beast burnt-offering, [but he does not bring a guilt-offering, as per the rabbis (above): "If he brought his sin-offering, but not his guilt-offering," he counts."], and he says: "If I were unclean, the sin-offering is mandatory and the burnt-offering is a gift; and if I were clean, then the burnt-offering is mandatory and the sin-offering is in (a status of) doubt." And he counts thirty days, and he brings an offering of cleanliness, and he says: "If I were unclean, then the first burnt-offering was a gift, and this is mandatory. And if I were clean, the first burnt-offering was mandatory, and this (burnt-offering) is a gift, and this (the remainder is the rest of my offering." R. Yehoshua said: But then he is found to bring his offerings by halves! [if he were a clean Nazirite; for the first burnt-offering was mandatory, and now he offers a sin-offering and a burnt-offering.] But the sages conceded to Ben Zoma, [and they were not concerned about his bringing his offerings by halves. And the halachah is in accordance with Ben Zoma.]
+	If a Nazirite were possibly unclean and possibly confirmed, [possibly having incurred dead-body uncleanliness, and possibly being a confirmed leper], he may eat consecrated food after sixty days [but not before, for he is possibly a leper, who is forbidden to eat consecrated food until he brings his atonement. (But the possibility of his being an unclean Nazirite does not forbid him to eat consecrated food. For only one whose uncleanliness comes from his own body renders him "lacking in atonement," which forbids the eating of consecrated offerings.) How so? If he vowed Naziritism for thirty days, and on the first day he incurred possible dead-body uncleanliness and possible leprosy, he sprinkles, and repeats, and immerses, and is cleansed of dead-body uncleanliness, as if he would come to shave as an unclean Nazirite or as a leper who had been healed. But he cannot shave until thirty days from the time he vowed Naziritism. For he might be a clean Nazirite, who is forbidden to shave until the fulfillment of the days of his Naziritism until he brings his offerings. And after thirty days he shaves: possibly the shaving of a leper, possibly the shaving of an unclean Nazirite, possibly the shaving of a clean Nazirite. And he brings two birds, as per the halachah of the shaving for the confirmation of a leper: a bird sin-offering, on the possibility of his being an unclean Nazirite, and a beast burnt-offering, on the possibility of his being a clean Nazirite. And even though he does not bring the other offerings of the shaving of cleanliness, we have already stated that if he shaved over one of the three, he has satisfied the requirement. And he makes the condition that if he is not a clean Nazirite, it is to be a gift burnt-offering. And the law of a confirmed leper is that he requires two shavings: one after the end of his confirmation, when he is healed of his leprosy; a second, after the days of his counting, after having counted seven days from the first shaving, viz. (Leviticus 14:9): "And it shall be on the seventh day that he shall shave all of his hair." But his possibly being a Nazirite makes him unable to shave. Therefore, he must wait thirty days of possible clean Naziritism and shave for the possible days of counting of a leper and of possible clean Naziritism. And he brings a beast burnt-offering of possible Naziritism in order to shave over the offerings, and he makes the condition (above) over them. And on the morrow of the day of his shaving, he brings the offering of the leper to allow him to eat consecrated food, and a bird sin-offering. For a beast offering is not brought for a possibility, and he does not bring a guilt-offering, (the lack of) a guilt-offering not preventing one from eating consecrated food. It is found, then, that at the end of sixty days he eats consecrated food. For it is then that he brings his atonement for the possibility of confirmed leprosy], and he may drink wine and make himself unclean for the dead after a hundred and twenty days. For the shaving of a leper overrides the shaving of a Nazirite (only) when it (his being a leper) is certain; but if it is in doubt, it does not override. [He is still forbidden to drink wine and to make himself unclean for the dead, for he might have been a confirmed leper. And the shaving for leprosy does not satisfy the requirement of shaving for clean Naziritism or for unclean Naziritism, so that two additional Naziritisms are required — one for clean Naziritism and one for unclean Naziritism. And if he were a confirmed leper then all that he counted for the days of his Naziritism is not credited to him, the days of his confirmation and the days of his counting not being credited to him. He must, therefore, count another thirty days, and after those thirty days, he shaves — possibly as an unclean Nazirite, possibly as a clean Nazirite. And he brings a bird sin-offering on the possibility of unclean Naziritism, and a beast burnt-offering on the possibility of clean Naziritism in order to shave over the offering. And he makes the condition (above) over it. But he still is forbidden to drink wine and to make himself unclean for the dead. For he might have been a confirmed leper, in which instance the first two shavings would not have been credited to Naziritism, neither unclean nor clean. And he might have been an unclean Nazirite, so that the third shaving would have been for uncleanliness. Therefore, he must count another thirty days for clean Naziritism and bring the offering of a clean Nazirite and make the condition — after which he is permitted to drink wine and to make himself unclean for the dead. Likewise, if he vowed Naziritism for a year, and he incurred possible dead-body uncleanliness at the beginning of the year, and possibly leprosy, he counts a year and shaves for: possibility of uncleanliness, possibility of cleanliness, possibility of leprosy. And he counts a second year and shaves and brings his atonement, and eats consecrated food. And he counts another two years before he can drink wine and make himself unclean for the dead.]
+
+Chapter 9
+
+	Naziritism does not obtain with gentiles. [Even though gentiles bring vow and gift offerings as Israelites do, if a gentile vowed Naziritism, it does not apply to him, and he is permitted to drink wine and to make himself unclean for the dead, it being written in the beginning of the section on Naziritism (Numbers 6:2): "Speak to the children of Israel" — Naziritism obtains with the children of Israel, and not with gentiles.] Naziritism obtains with women and with bondsmen. A stringency of women over bondsmen: One can force his bondsman [to drink wine and to make himself unclean for the dead], but he cannot force his wife. [And in other vows of affliction and of abstention from work, the master need not force his bondsmen, but they are voided of themselves, it being written (Numbers 30:3): "to bind a bond upon his soul" — one whose soul is like his own, to exclude a bondsman, whose "soul" is not his own. Likewise, with all oaths sworn by a bondsman, whether or not they are vows of affliction, his master need not force him, for they are voided of themselves, the bondsman having no jurisdiction over himself. But a bondsman is obligated to fulfill vows which do not entail affliction or abstention from his master's work, and his master cannot force their voidance.] A stringency of bondsmen over women: He can annul the vows of his wife, but he cannot annul the vows of his bondsman. [If he desired that his wife fulfill her vow after he had annulled it, she is not obligated to fulfill it once it has been annulled. But if he forced his bondsman to transgress his vow and then desired him to fulfill it, he must fulfill it. ] If he annulled his wife's (Naziritism), it is "eternally" annulled. If he annulled his bondsman's (Naziritism), when he goes out free, he completes his Naziritism. [Not literally, "annulled"; but if he forced his bondsman to drink wine or to make himself unclean for the dead, and then the bondsman went out free, he must complete his Naziritism. Rambam explains: If one says to his bondsman: "It (your Naziritism) is annulled," the master's rights in him dissolve, the bondsman gains his freedom thereby, and he must complete his Naziritism. (I am uneasy with this interpretation.)] If he (the bondsman) fled from him [after he had vowed Naziritism], R. Meir says: He should not drink (wine) [so that he be aggrieved and return to his master, who will force him to transgress his vow, and thus permit him to drink wine.] R. Yossi says: He should drink [so that he not take ill and die. For he is destined to return to his master. For his master will seek him out and take him back, so that it is as if he is in his master's domain].
+	If a Nazirite shaved, and then it became known to him that he had become unclean, [i.e., if he brought his offerings and shaved over them, and then he discovered that he had become unclean in the days of his Naziritism] — if it were known uncleanliness [uncleanliness that could be known of, as when it were not "buried in the depths"], it offsets, [and he counts another Naziritism.] And if it were "uncleanliness of the depths," it does not offset. [If it became known to him that in the place he had passed through there were "uncleanliness of the depths," i.e., uncleanliness which no one, even in the ends of the world, was aware of, even though it were definitely unclean, it does not offset, this being a halachah of Naziritism.] If [it became known to him] before he shaved, in either event, [whether it were known uncleanliness or uncleanliness of the depths], it offsets, [for the halachah that uncleanliness of the depths does not offset applies only after the shaving of cleanliness]. How so? [i.e., What is "uncleanliness of the depths"?] If he went down to immerse himself in (the waters of) a cave, and he found (matter from) a dead body floating on the surface of the cave, he is unclean. [If he were unclean with creeping-thing uncleanliness, or with something similar — not dead-body uncleanliness — and he went down to immerse (and cleanse himself) from his uncleanliness, and he found an olive-size (of matter) from a dead body floating on the surface of the water, and he were in doubt as to whether he had or had not become unclean, he is unclean. (As to the ruling that in the instance of uncleanliness floating on the surface of the water, he is clean, that refers to creeping-thing uncleanliness, but with dead-body uncleanliness, he is unclean.) And if this possibility became known to him after he had shaved, he is unclean. For this is known uncleanliness, since it was in a place where people would see it. As to its being stated: "If he went down to immerse," this is to strengthen the point, i.e., even though one who goes down to immerse from uncleanliness to cleanliness guards himself against all manner of uncleanliness, he is still unclean.] If it were found embedded in the soil of the cave [in the place where he immersed, so that he had become unclean of a certainty — if it became known to him after he had shaved, he is clean, and it does not offset (the Naziritism), this being "uncleanliness of the depths," it not having been known to anyone.], if he had gone down to cool off, he is clean. [Even if he had gone down to cool off, and not to immerse himself (in which instance he would take care to guard himself against uncleanliness), even so, he is clean], but (if he had gone down) to cleanse himself from dead-body uncleanliness, he is unclean. For a status of clean remains clean, and a status of unclean remains unclean. [If he went down to cleanse himself from dead-body uncleanliness, and immersed himself in a cave where a dead body was embedded, and he completed his Naziritism; or if he went down to cleanse himself from dead-body uncleanliness and then assumed Naziritism, he is unclean and offsets (his Naziritism). For a status of clean remains clean and a status of unclean remains unclean.] For there is a rationale for this, [for saying that the halachah that a Nazirite in the instance of "uncleanliness of the depths" is clean applies if he were in a status of clean, and not if he were in a status of unclean.]
+	If one found a dead body in the beginning [i.e., not having known that there was a grave there, as stated in the gemara: "If he found him," and not if he were already 'found.'" It is also derived from "dead" as opposed to "slain."], lying [and not sitting] in the usual position [and not with his head placed between his thighs, all such suspected to be gentiles. Jews not being buried in this manner], he is permitted to take it [(He may remove it from there and bury it elsewhere)]and its tevusah. [He must take some of the soil of the grave with him, as much as the body "takes up" (kedai tefisah), which is all the moist soil under it. And he digs three fingers in the virgin soil, viz. (Genesis 47:30): "And carry me from Egypt and bury me in their burying place" — The intent of the seemingly superfluous "from Egypt" is: Take some of the soil of Egypt with me.] If he found two, he takes them and their tevusah. If he found three — if there were between one and the other from four cubits until eight [That is, if from the first grave until the third, there were not less than four cubits and not more than eight], it is a burial area, [it being clear that they were interred there, and it is forbidden to remove them. But if there were only one or two, we assume that they were buried there only temporarily, to be reinterred elsewhere. If there were three, however, this is indication of a burial plot. The conventional crypt was six cubits long and four cubits wide, and its diagonal, an additional two cubits (whence "eight"). This explains "from four cubits until eight." ("the full space of a litter and its buriers" is to be omitted)] He examines from it onwards twenty cubits, [For the crypt was four cubits by six, and the space that the crypt opened onto, six by six on either side (as per the view of the rabbis. Bava Bathra 102b), so that the length of two crypts and the space between them was eighteen cubits. And because sometimes he examines one crypt on its diagonal, which is approximately two cubits longer, there are twenty cubits (to examine): eight of the first crypt, six of the intervening space, and six of the second crypt (for one diagonal is posited, but not two). This accounts for "twenty." (And he must further examine twenty cubits from top to bottom, forty cubits.) For this might be the crypt at the east of the space, and there might be another opposite, at the west of the space. Or this might be the crypt at the west of the space, and there might be another at the east of the space.] If he found one at the end of twenty cubits, he examines from it onwards twenty cubits. [For who is to say that that crypt is part of this burial ground? Perhaps it is part of a different ground belonging to a different person. And all of the above examinations must, likewise, be made here. For just as there is a grave there, there might be others.] For there is a rationale for this [i.e., for saying that this field was made for graves, and that there were also other crypts there. (All of these Mishnayoth are included here by reason of "There is a rationale for this.")] For if he found it first, he would remove it and its tevusah (see above).
+	Every doubtful instance of plague-spots, in the beginning, is clean, [as when two came before a Cohein: one, with a bahereth (a bright spot) the size of a garis; the other, with a bahereth the size of a sela. And at the end of the week, each one's spot was the size of a sela (larger than a garis). If it were not known in which one the spreading had taken place, they are both (pronounced) clean, even though one of them is definitely unclean.)] This, so long as they had not been uncleanliness-linked. Once they had been uncleanliness-linked, a doubtful instance is unclean, [as when two came before a Cohein: one with a bahereth the size of a garis; the other with a bahereth the size of sela. And at the end of the week, each one's spot was the size of a sela and some addition, and then they reverted to the size of a sela. Even though one of them was definitely clean, the spreading having gone, both of them are pronounced unclean since they had been uncleanliness-linked (until the spots return to the size of a garis)]. In seven ways a zav (one with a genital discharge) is examined. [For if he "saw" (i.e., if the discharge was) by accident, he is clean, this being derived from (Leviticus 15:2): "…if there be a discharge from his flesh" — from (the nature of) his flesh, and not by accident.] This, so long as he had not been uncleanliness-linked. [That is, until the second sighting, when he becomes a confirmed zav, to produce lying and sitting uncleanliness. But at the first sighting, he produces uncleanliness until evening, as a ba'al keri (one with a seminal discharge), and it combines with the second even if it were by accident.] (the seven ways:) through eating [eating things conducive to zivah (the genital discharge), e.g., fat meat, milk, cheese, eggs, and old wine], through drinking [an abundance of drinking], through carrying [heavy loads], through jumping, through sickness, through looking [seeing a beautiful woman, even without thinking about her], and through thinking [even without looking. If he experienced any of these before the second sighting, he does not become a zav, and the drop does not produce carrying uncleanliness.] Once he has become zivah-linked [i.e., after the second-sighting, not by accident], he is not examined. [And even if the third sighting were by accident, he becomes a zav liable for an offering]. And his "doubt" and his semen are unclean, [his doubt because of his semen, i.e., if he saw semen first and a drop of zivah afterwards, it does not produce uncleanliness. For one who sees semen does not produce zivah uncleanliness for twenty-four hours. As long as he has not become zivah-linked, the semen "cleanses" the zivah, as having been caused by accident. But after he had become uncleanliness-linked, the semen does not cleanse the zivah, it not being assumed that the zivah discharge was produced by the seminal discharge]. For there is a rationale for this [i.e., for saying that the zivah sighting was not caused by accident, since he had already become a zav.] If a man struck his neighbor and he were diagnosed as dying, and then his condition improved, and then it worsened and he died, he (the smiter) is liable. R. Nechemiah says: He is not liable, for there is a rationale for this [i.e., for saying that he did not die because of the blow; for his condition had improved after it. The halachah is not in accordance with R. Nechemiah.]
+	Shmuel was a Nazirite [And if one says: "I shall be like Shmuel" or "like the son of Elkanah," or "like the one who clove Agag in Gilgal," he becomes a Nazirite according to R. Nehorai. And this is the halachah.] As R. Nehorai said: It is written (I Samuel 1:11): "And morah shall not come upon his (Shmuel's) head." And, in respect to Shimshon (Judges 13:5): "And morah (a razor) shall not come upon his head, for a Nazirite of G d shall he be." Just as "morah" in respect to Shimshon refers to Naziritism, so "morah" in respect to Shmuel refers to Naziritism. R. Yossi demurred: Is (the first) morah not "fear" of flesh and blood? [i.e., that Shmuel not be in fear and awe of men] R. Nehorai answered: But is it not already written (I Samuel 16:2): "And Shmuel said: 'How can I go (to anoint David)? If Saul hears of it, he will kill me!'" which indicates that he did fear flesh and blood (so that "morah" in respect to Shmuel must mean a razor, and not fear.)
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+Mishnah Nazir
+משנה נזיר
+William Davidson Edition - English
+https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1
+
+Mishnah Nazir
+
+
+
+Chapter 1
+
+One becomes a nazirite by taking a nazirite vow, in which he simply declares himself a nazirite, as detailed in the Torah (Numbers 6:1–21). Additionally, <b>all substitutes</b> for the language <b>of nazirite vows are like nazirite vows</b> and are binding. Furthermore, intimations of nazirite vows, i.e., incomplete statements that are understood from context to be meant as nazirite vows, are considered binding nazirite vows. Consequently, <b>one who says: I will be,</b> without further clarification, <b>is a nazirite,</b> as this is his implied intention. <b>Or,</b> if he said: <b>I will be beautiful,</b> he is <b>a nazirite.</b> The substitutes for the language of nazirite vows are as follows: If one says: I will be <b>a <i>nazik</i>,</b> a <b><i>nazi’aḥ</i>,</b> or <b>a <i>pazi’aḥ</i>, he is a nazirite.</b> If one says: <b>I am hereby like this, I am hereby</b> a hair <b>curler, I am hereby growing</b> my <b>hair;</b> or: <b>It is</b> incumbent <b>upon me to grow long hair, he is a nazirite.</b> If one says: An obligation <b>is hereby</b> incumbent <b>upon me</b> with regard to <b>birds, Rabbi Meir says: He is a nazirite.</b> A nazirite brings two bird-offerings if he inadvertently becomes ritually impure from a corpse (Numbers 6:10), and it is understood that the individual used this indirect phrase to take a vow of naziriteship. <b>And the Sages say: He is not a nazirite.</b>
+If one said: <b>I am hereby a nazirite</b> and therefore will refrain <b>from</b> grape <b>seeds, or:</b> I am hereby a nazirite and therefore will refrain <b>from</b> grape <b>skins, or: From shaving, or: From impurity, he is a nazirite. And all details of naziriteship</b> are incumbent <b>upon him.</b> Not only does the prohibition he mentioned take effect, he is bound by all of the strictures of naziriteship. If one said: <b>I am hereby like Samson, like the son of Manoah, like the husband of Delilah, like the one who tore off the doors of Gaza, like the one whose eyes were gouged out by the Philistines, he is a nazirite</b> like <b>Samson,</b> whose <i>halakhot</i> are explained in the next mishna (see Judges, chapters 13–16). <b>What is</b> the difference <b>between a permanent nazirite and a nazirite</b> like <b>Samson,</b> both of whom remain nazirites forever? In the case of <b>a permanent nazirite,</b> if <b>his hair grows</b> too <b>heavy</b> for him, <b>he lightens</b> it by cutting some hair <b>with a razor, and he</b> then <b>brings three animals</b> as a sin-offering, a burnt-offering, and a peace-offering, like one who completes his term of naziriteship. <b>And if he becomes ritually impure, he brings</b> the <b>offering</b> for <b>impurity</b> brought by a regular nazirite who became impure. By contrast, in the case of <b>a nazirite</b> like <b>Samson,</b> if <b>his hair grows heavy he may not lighten</b> it, since he is entirely prohibited from cutting his hair. <b>And if he becomes impure, he does not bring an offering</b> for <b>impurity.</b>
+In the case of <b>unspecified naziriteship</b>, where one does not state how long he wishes to be a nazirite, the term lasts for <b>thirty days</b>. If <b>one said: I am hereby a nazirite</b> for <b>one long</b> term, or: <b>I am hereby a nazirite</b> for <b>one short</b> term, or <b>even</b> if one said: I am hereby a nazirite <b>from now until the end of the world,</b> in all these cases he is <b>a nazirite</b> for <b>thirty days.</b> If one said: <b>I am hereby a nazirite and one day,</b> or: <b>I am hereby a nazirite and one hour,</b> or: <b>I am hereby a nazirite</b> for <b>one and a half, he</b> becomes <b>a nazirite</b> for <b>two</b> consecutive terms of naziriteship. When he says: I am hereby a nazirite, he accepts upon himself one thirty-day term of naziriteship. When he subsequently adds an additional amount of time, e.g., an extra day, he thereby accepts upon himself an additional term of naziriteship, and the minimal term of naziriteship is thirty days. One who says: <b>I am hereby a nazirite</b> for <b>thirty days and one hour,</b> becomes <b>a nazirite</b> for <b>thirty-one days, as there is no naziriteship for hours</b> but only for full days.
+If one says: <b>I am hereby a nazirite like the hair of my head, or: Like the dust of the earth, or: Like the sand of the sea, he is a nazirite forever.</b> He has accepted a separate term of naziriteship for every hair or particle of dust or sand, which in practice means that he will be a nazirite forever. <b>And</b> he <b>shaves</b> his hair <b>once</b> every <b>thirty days.</b> <b>Rabbi</b> Yehuda HaNasi <b>says: This</b> nazirite <b>does not shave</b> his hair <b>once</b> every <b>thirty days,</b> as he has accepted upon himself one long term of naziriteship lasting for as many days as there are hairs or particles of dust or sand. <b>And who is</b> the nazirite who <b>shaves</b> his hair <b>once</b> every <b>thirty</b> days? One <b>who says: It is hereby</b> incumbent <b>upon me</b> to observe <b>naziriteships like the hair of my head, or: Like the dust of the earth, or: Like the sand of the sea.</b> Since he used the plural term naziriteships, it is clear that he is accepting distinct terms of naziriteship.
+If one says: <b>I am hereby a nazirite</b> in accordance with <b>the capacity of the house, or: The capacity of the basket, one checks</b> with <b>him</b> what he had in mind. <b>If he said:</b> My intention was to <b>take a nazirite vow</b> for <b>one long</b> term of naziriteship, he is <b>a nazirite</b> for only <b>thirty days,</b> in accordance with the ruling of the mishna that the words long or short are of no account when used in a nazirite vow (7a). <b>And if he said: I took a nazirite vow without specification,</b> it is assumed that he meant to accept upon himself terms of naziriteship corresponding to the number of items that fit into the basket, and the smallest items normally placed in baskets are used for this evaluation. Consequently, one <b>views the basket as though</b> it were <b>full of mustard</b> seeds, which are extremely small, <b>and he is a nazirite</b> for <b>his entire life.</b>
+If one says: <b>I am hereby a nazirite from here until such and such a place, one estimates how many days</b> it takes to walk <b>from here until such and such a place. If</b> it is <b>less than thirty days,</b> he is <b>a nazirite</b> for <b>thirty days,</b> since this is the minimum term of naziriteship. <b>And if not,</b> i.e., if it takes more than thirty days to walk that distance, he is <b>a nazirite in accordance with the number of days</b> it takes to walk to that place.
+If one says: <b>I am hereby a nazirite in accordance with the number of days</b> in <b>a solar</b> year, he <b>counts</b> 365 consecutive <b>naziriteships, in accordance with the number of days</b> in <b>a solar</b> year. <b>Rabbi Yehuda said: There was an incident</b> where someone took this vow and observed 365 consecutive terms of naziriteship. <b>Once he completed</b> all these terms of naziriteship, <b>he died.</b>
+
+Chapter 2
+
+If one says: <b>I am hereby a nazirite</b> and therefore will refrain <b>from dried figs and from cakes of dried figs, Beit Shammai say:</b> His statement renders him a full-fledged <b>nazirite,</b> and his addition: From dried figs, is insignificant, as this fruit is not included in the prohibitions of a nazirite, which include only products of the grapevine. <b>And Beit Hillel say: He is not a nazirite,</b> since he did not accept naziriteship upon himself. <b>Rabbi Yehuda said: Even when Beit Shammai said</b> that this vow takes effect, <b>they said</b> that <b>only in</b> a case <b>where</b> one <b>said</b> that he meant: <b>They are hereby</b> forbidden <b>to me</b> as <b>an offering.</b> In that case it is as though he took a vow rendering the figs forbidden to him. However, Beit Shammai concede that although the vow takes effect, it is not a vow of naziriteship.
+If one <b>said: This cow said: I am hereby a nazirite if I stand up;</b> or if he said: <b>This door says: I am hereby a nazirite if I am opened, Beit Shammai say</b> he is <b>a nazirite, and Beit Hillel say</b> he is <b>not a nazirite. Rabbi Yehuda said: Even when Beit Shammai say</b> that the vow is effective, <b>they say</b> so <b>only</b> with regard to <b>one who said: This cow is hereby</b> forbidden <b>to me</b> as <b>an offering if it stands up.</b> In that case it is as if he took a vow that the cow is forbidden. However, Beit Shammai concede that although the vow takes effect, it is not a vow of naziriteship.
+If <b>they poured one a cup</b> of wine <b>and he said: I am hereby a nazirite</b> and therefore will refrain <b>from it, he is a</b> full-fledged <b>nazirite</b> who must observe all the <i>halakhot</i> of naziriteship. <b>An incident</b> occurred <b>with regard to a certain woman who was intoxicated</b> from wine, <b>and they poured a cup for her and she said: I am hereby a nazirite</b> and therefore will refrain <b>from it. The Sages said: This</b> woman <b>did not intend</b> to accept naziriteship <b>but</b> rather, meant <b>to say: It is hereby</b> forbidden <b>to me</b> as <b>an offering.</b> She vowed against deriving benefit from that cup alone, since she did not want to drink any more.
+If one says: <b>I am hereby a nazirite on the condition that I will</b> be allowed to <b>drink wine and may become</b> ritually <b>impure from corpses,</b> i.e., he wishes to be a nazirite only with respect to the growth of his hair, <b>he is a</b> full-fledged <b>nazirite and is prohibited from</b> engaging in <b>all of the</b> behaviors forbidden to a nazirite, including consuming products of the vine and contracting impurity from a corpse. If one stated a vow of naziriteship and then said: <b>I know that there is naziriteship, but I do not know that a nazirite is prohibited from wine, he is prohibited</b> in all the prohibitions of naziriteship. <b>But Rabbi Shimon permits</b> him, since he holds that naziriteship takes effect only if the person accepts all the relevant prohibitions. If one said: <b>I know that a nazirite is prohibited from wine, but I thought that the Sages</b> would <b>permit me</b> to drink wine <b>because I cannot live without wine, or:</b> I thought that the Sages would allow me to contract impurity from corpses <b>because I bury the dead, he is permitted</b> and the vow of naziriteship does not take effect, <b>but Rabbi Shimon prohibits</b> him.
+If one says: <b>I am hereby a nazirite and it is</b> incumbent <b>upon me to shave a nazirite,</b> meaning he will also pay for the offerings that a nazirite brings when he cuts his hair; <b>and another heard and said: And I</b> too am a nazirite <b>and it is</b> incumbent <b>upon me to shave a nazirite,</b> the other is also a nazirite and is obligated to pay for the offerings of a nazirite. <b>If they were perspicacious</b> and wish to limit their expenses, <b>they shave each other.</b> They may each pay for the other’s offerings, so that their additional vows will not cost them anything. <b>And if not,</b> if this arrangement did not occur to them and each brought his own offerings, <b>they shave other nazirites,</b> i.e., they must pay for the offerings of other nazirites.
+If one says: <b>It is</b> incumbent <b>upon me to shave half a nazirite,</b> i.e., he is vowing to pay half the costs of a nazirite’s offerings, <b>and another heard and said: And I, it is</b> incumbent <b>upon me to shave half a nazirite, this</b> one <b>shaves a whole nazirite and that</b> one <b>shaves a whole nazirite,</b> i.e., each pays the full cost of a nazirite’s offerings; this is <b>the statement of Rabbi Meir,</b> since there is no such entity as half a nazirite. <b>And the Rabbis say: This</b> one <b>shaves half a nazirite and that</b> one <b>shaves half a nazirite;</b> they may join together to pay for the offerings of one nazirite.
+If one said: <b>I am hereby a nazirite when I will have a son, and a son was born to him, he is a nazirite.</b> If <b>a daughter, a <i>tumtum</i>, or a hermaphrodite [<i>androginos</i>] is born to him, he is not a nazirite,</b> since a son was not born to him. However, <b>if he says:</b> I am hereby a nazirite <b>when I will have a child,</b> then <b>even if a daughter, a <i>tumtum</i>, or a hermaphrodite is born to him, he is a nazirite.</b>
+However, if <b>his wife miscarried he is not a nazirite,</b> since his wife did not give birth to a live child. <b>Rabbi Shimon says:</b> Since it is possible that the fetus was viable, in which case his vow of naziriteship takes effect, <b>he should say</b> the following: <b>If</b> this fetus <b>was viable</b> in terms of its development but died due to other causes, <b>I am hereby an obligatory nazirite</b> in fulfillment of my vow; <b>and if</b> it was <b>not</b> viable, <b>I am hereby a voluntary nazirite.</b> He then proceeds to observe naziriteship. If, subsequent to this, his wife <b>gave birth again, he is a nazirite,</b> since the unattributed opinion in the mishna holds that the condition of his vow has now been fulfilled. <b>Rabbi Shimon says,</b> following his earlier ruling: He must now accept upon himself an additional naziriteship and <b>he should say: If the first</b> fetus was <b>viable</b> then my naziriteship for <b>the first</b> child was <b>obligatory, and this</b> naziriteship is <b>voluntary; and if</b> the first child was <b>not</b> viable, then the naziriteship for <b>the first</b> one was <b>voluntary and this</b> naziriteship is <b>obligatory.</b>
+In a case where one said: <b>I am hereby a nazirite</b> now, <b>and</b> I will be <b>a nazirite when I will have a son,</b> and <b>he began counting his</b> own term of naziriteship, i.e., his first vow, <b>and afterward</b> in the middle of this naziriteship period <b>a son was born to him,</b> he first <b>completes his</b> own initial term of naziriteship <b>and afterward he counts</b> the term of naziriteship he vowed on the condition <b>of</b> the birth of <b>his son.</b> However, if he reversed the order and said: <b>I am hereby a nazirite when I will have a son, and</b> I am hereby <b>a nazirite,</b> and he <b>began counting his</b> own term of naziriteship <b>and afterward,</b> during this period, <b>a son was born to him,</b> he <b>sets aside his</b> own term of naziriteship <b>and counts that</b> which he vowed on condition of the birth <b>of his son, and afterward</b> he <b>completes his</b> own term of naziriteship.
+In the case of one who said: <b>I am hereby a nazirite when I will have a son, and</b> he added: I am hereby <b>a nazirite</b> from now for <b>one hundred days,</b> and he then began observing the one hundred days of his naziriteship, if <b>a son is born to him up to seventy</b> days from the start of his naziriteship <b>he has not lost anything.</b> He pauses from the observance of the naziriteship of one hundred days and observes the thirty-day term for his son. He then completes the thirty or more days left of his initial naziriteship. However, if his son is born <b>after seventy</b> days, this <b>negates</b> the first <b>seventy</b> days, and he must observe a full hundred days after he completes the naziriteship for his son. The reason is that here, he is unable to merely complete the remaining days of his initial naziriteship after shaving at the completion of the naziriteship for his son, <b>since shaving cannot</b> be performed after a period of <b>less than thirty days.</b>
+
+Chapter 3
+
+<b>One who said: I am hereby a nazirite,</b> without specifying how long his term of naziriteship would last, <b>shaves</b> his hair on the <b>thirty-first day</b> after the start of his naziriteship, as an unspecified term of naziriteship lasts thirty days. <b>And if he shaved on the thirtieth day, he has fulfilled</b> his obligation. If he explicitly said: <b>I am hereby a nazirite</b> for <b>thirty days,</b> then, <b>if he shaved on the thirtieth day, he has not fulfilled</b> his obligation. Since the naziriteship would have been for thirty days even without him stating: For thirty days, this addition is understood to indicate that he will observe naziriteship for a full thirty days.
+<b>One who accepted two</b> terms of <b>naziriteship shaves</b> at the close of <b>the first</b> naziriteship on the <b>thirty-first day, and</b> at the close of <b>the second</b> term on the <b>sixty-first day.</b> Since his second term of naziriteship begins after shaving on the thirty-first day, the sixty-first day of the first term is the thirty-first day of his second term. <b>And if he shaved</b> for <b>the first</b> term on the <b>thirtieth day, he shaves</b> for <b>the second</b> term on the <b>sixtieth day,</b> which is the thirty-first day after the start of his second term of naziriteship. <b>And if he shaved</b> for the second term on <b>day sixty less one, he has fulfilled</b> his obligation, as this is the thirtieth day of his second term. <b>And this testimony was attested to</b> by <b>Rabbi Pappeyas,</b> who heard from his teachers <b>with regard to one who vowed</b> to observe <b>two</b> terms of <b>naziriteship, that if he shaved</b> for <b>the first</b> term on the <b>thirtieth day, he shaves</b> for <b>the second</b> term <b>on the sixtieth day. And if he shaved</b> for the second term <b>on</b> the <b>day sixty less one, he has fulfilled</b> his obligation, <b>because the thirtieth day</b> of the first term of naziriteship <b>counts</b> as part <b>of his tally</b> of the second term.
+<b>One who said: I am hereby a nazirite,</b> without further specification, if <b>he became ritually impure</b> through contact with a corpse on the <b>thirtieth day</b> of his term of naziriteship, <b>it negates the entire</b> tally, and he must start his naziriteship afresh. <b>Rabbi Eliezer says: It negates only seven</b> days, which he must observe until his purification, after which he brings his offerings. If he said: <b>I am hereby a nazirite</b> for <b>thirty days,</b> and <b>he became impure</b> on the <b>thirtieth day,</b> everyone agrees that <b>it negates the entire</b> tally. 
+If he said: <b>I am hereby a nazirite</b> for <b>one hundred days,</b> if <b>he became impure</b> on the <b>one hundredth day, it negates the entire</b> tally. <b>Rabbi Eliezer says: It negates only thirty</b> days, and he observes the final thirty days again. If <b>he became impure</b> on the <b>one hundred and first day</b> before bringing his offerings, <b>it negates</b> only <b>thirty days,</b> but does not negate all of the observed days. <b>Rabbi Eliezer says: It negates only seven</b> days.
+<b>One who took a vow of naziriteship while in a cemetery, even if he was there</b> for a full <b>thirty days</b> without leaving, those days he spent in the cemetery <b>do not count</b> as part <b>of his tally,</b> since his naziriteship has not yet gone into effect. <b>And he</b> therefore <b>does not bring</b> the three <b>offerings of impurity,</b> brought by a nazirite when rendered ritually impure by contact with a corpse, despite having been in a cemetery. If <b>he left</b> the cemetery <b>and entered</b> it again, those days <b>do count</b> as part <b>of his tally,</b> meaning the naziriteship takes effect, <b>and he does bring the offerings of impurity</b> for reentering the cemetery. <b>Rabbi Eliezer says:</b> This <i>halakha</i> does <b>not</b> apply to one who entered the cemetery <b>on the very day</b> that he left it, <b>as it is stated</b> with regard to the <i>halakhot</i> of a ritually impure nazirite: <b>“But the first days shall be void”</b> (Numbers 6:12), which indicates that he does not bring the offerings <b>until he will have “first days”</b> of purity, during which he observed his naziriteship.
+<b>One who vowed many</b> days of <b>naziriteship</b> while outside Eretz Yisrael, <b>and completed his naziriteship, and afterward came to Eretz</b> Yisrael, in order to bring the offerings at the end of his naziriteship, <b>Beit Shammai say:</b> He must be <b>a nazirite</b> for <b>thirty days,</b> so that he has observed a term of naziriteship in ritual purity in Eretz Yisrael, <b>and Beit Hillel say:</b> He is <b>a nazirite from the beginning,</b> that is, he must observe his entire naziriteship again. The mishna cites a related story: <b>An incident</b> occurred <b>with regard to Queen Helene, whose son had gone to war, and she said: If my son will return from war safely, I will be a nazirite</b> for <b>seven years. And her son returned</b> safely <b>from the war, and she was a nazirite</b> for <b>seven years. And at the end of seven years, she ascended to Eretz</b> Yisrael, <b>and Beit Hillel instructed her,</b> in accordance with their opinion, <b>that she should be a nazirite for an additional seven years. And at the end of</b> those <b>seven years she became ritually impure,</b> and was therefore required to observe yet another seven years of naziriteship, as ritual impurity negates the tally of a nazirite. <b>And she was found to be a nazirite</b> for <b>twenty-one years. Rabbi Yehuda said: She was a nazirite</b> for <b>only fourteen years</b> and not twenty-one.
+In a case of <b>one who had two sets of witnesses testifying about him</b> that he had taken a vow of naziriteship for a certain period, and <b>these</b> witnesses <b>testify that he took a vow of naziriteship</b> for <b>two</b> terms, <b>and these</b> witnesses <b>testify that he took a vow of naziriteship</b> for <b>five</b> terms. <b>Beit Shammai say: The testimony is divided,</b> i.e., the testimonies contradict each other, and since the testimonies are in conflict they are both rejected entirely <b>and there is no naziriteship here</b> at all. <b>And Beit Hillel say:</b> The testimonies are not completely in conflict with each other, as <b>two</b> terms <b>are included in five</b> terms, and the unanimous testimony, <b>that he is a nazirite</b> for <b>two</b> terms, is accepted.
+
+Chapter 4
+
+With regard to <b>one who said: I am hereby a nazirite, and another heard</b> this vow <b>and said: And I,</b> and a third person added: <b>And I, they are all nazirites.</b> If the vow of <b>the first was dissolved</b> by a halakhic authority, <b>they are all dissolved.</b> However, if the vow of <b>the last</b> individual <b>was dissolved</b> by a halakhic authority, the vow of <b>the last</b> individual alone <b>is dissolved, and all</b> the others remain <b>bound</b> by their nazirite vows. If someone <b>said: I am hereby a nazirite, and another heard and said: My mouth is like his mouth and my hair is like his hair, he is a nazirite.</b> If one said: <b>I am hereby a nazirite, and his wife heard</b> him <b>and said: And I,</b> he can <b>nullify her</b> vow of naziriteship if he so chooses (see Numbers 30:7–16). <b>But his</b> vow remains <b>intact,</b> as his naziriteship is not dependent on hers. However, if the wife said: <b>I am hereby a nazirite, and her husband heard and said: And I, he cannot nullify</b> her vow of naziriteship, as he would thereby be nullifying his own vow, which he made dependent on hers, and he does not have the ability to nullify his own vow. 
+If he said to his wife: <b>I am hereby a nazirite, and you,</b> i.e., you shall be a nazirite as well, <b>and she said: Amen,</b> in acceptance of this vow, <b>he can nullify her</b> vow, <b>and his</b> vow remains <b>intact.</b> However, if the wife said: <b>I am hereby a nazirite, and you, and he said: Amen, he cannot nullify</b> her vow. 
+With regard to <b>a woman who vowed to be a nazirite, and</b> she transgressed her vow since <b>she was drinking wine and rendering herself ritually impure by</b> contact with <b>the dead, she incurs the forty</b> lashes for each of the Torah prohibitions she transgressed. If <b>her husband nullified her</b> vow, <b>and she did not know that her husband had nullified her</b> vow, <b>and she was drinking wine and rendering herself impure by</b> contact with <b>the dead, she does not incur the forty</b> lashes, as she is no longer a nazirite. <b>Rabbi Yehuda says:</b> Even <b>if she does not incur the forty</b> lashes by Torah law, <b>she should incur lashes for rebelliousness [<i>makat mardut</i>],</b> an extrajudicial punishment imposed by the Sages, for her intention to commit a transgression, since she believed that it was prohibited to her.
+With regard to <b>a woman who vowed to be a nazirite and separated her animals</b> for her offerings of purity at the end of her term, <b>and afterward her husband nullified her vow,</b> which means that she is not in fact a nazirite, what becomes of these animals? <b>If the animal was his, it shall go out and graze among</b> the <b>flock</b> until it becomes blemished, like regular non-consecrated animals. <b>And if the animal was hers,</b> different <i>halakhot</i> apply to the various offerings: <b>The</b> animal she set aside as <b>a sin-offering must</b> be left to <b>die</b> by being shut in an enclosed area and deprived of food and water, as will be explained in the Gemara. <b>And</b> the animal separated for <b>a burnt-offering is sacrificed</b> on the altar as <b>a burnt-offering,</b> as in any case one may bring a voluntary burnt-offering. As for the one designated for <b>a peace-offering,</b> it is <b>sacrificed</b> as a voluntary <b>peace-offering. And</b> this peace-offering <b>is eaten for</b> only <b>one day,</b> in accordance with the <i>halakha</i> of the nazirite’s peace-offering, despite the fact that regular peace-offerings may be eaten for two days. <b>But</b> the offering <b>does not require bread,</b> i.e., loaves and wafers, unlike that of a nazirite. If <b>she had unallocated funds,</b> i.e., she had separated money for her offerings but had not stated which coins were designated for which offering, all the money <b>will be earmarked for</b> communal <b>gift</b> offerings. If she had <b>allocated funds,</b> i.e., she had decided which coins were for the payment of each offering, even if she had not yet purchased the animals, <b>the money for the sin-offering</b> is <b>taken</b> and cast <b>into the Dead Sea,</b> i.e., it must be destroyed, either by being thrown into the sea or by some other means. One may <b>not benefit</b> from it, as it possesses a measure of sanctity, <b>but</b> one also does <b>not misuse</b> property consecrated to the Temple <b>with it.</b> In other words, if one did derive benefit from this money he is not liable to bring an offering for misusing consecrated property. As for <b>the money for the burnt-offering, a burnt-offering is brought</b> with those coins, <b>and</b> one who benefits <b>from it</b> is liable for <b>misuse</b> of consecrated property, as it is sacred since it can be used toward the purchase of a gift offering. Similarly, with regard to <b>the money for a peace-offering, a peace-offering is brought</b> with those coins, <b>and</b> it <b>is eaten for one day and does not require bread.</b>
+The previous mishna discussed the case of a husband who nullified his wife’s vow after she separated her offerings of naziriteship. This mishna deals with a husband who nullified his wife’s naziriteship after she had completed her term and brought her offerings to the Temple. If <b>the blood</b> from <b>one of</b> her naziriteship offerings <b>was sprinkled</b> on the altar <b>on her behalf,</b> the husband <b>cannot nullify</b> her vow at this point. <b>Rabbi Akiva says: Even</b> before the sprinkling of the blood, <b>he cannot nullify</b> the vow as soon as <b>any one of the animals</b> for her offerings <b>has been slaughtered on her behalf.</b> The mishna continues: <b>In what</b> case <b>is this statement,</b> that he can no longer nullify the vow, <b>said?</b> It is when she is bringing the offerings <b>for</b> her <b>shaving of ritual purity,</b> when she has completed her term of naziriteship without becoming ritually impure (see Numbers 6:18). <b>However,</b> if she is sacrificing the offerings <b>for</b> her <b>shaving of impurity,</b> when she became ritually impure during her term of naziriteship, after which she restarts her naziriteship (see Numbers 6:9), her husband <b>can nullify</b> her vow. The reason is <b>that he can say: I do not want a downcast [<i>menuvvelet</i>] wife,</b> who does not drink wine. She would have to refrain from wine for a lengthy period if she were to begin her naziriteship anew. <b>Rabbi Meir says: He can nullify</b> her vow <b>even</b> at the stage <b>of</b> her <b>shaving of purity,</b> after she has begun sacrificing her offerings, <b>as he can say: I do not want a shaven wife,</b> and a nazirite is obligated to shave after bringing his or her offerings. 
+<b>A man can vow</b> that <b>his</b> minor <b>son should be a nazirite,</b> i.e., a father can declare his son a nazirite, <b>but a woman cannot vow</b> that <b>her son should be a nazirite. How so;</b> what are the details of this naziriteship? If the son <b>shaved</b> his hair, thereby demonstrating his rejection of the vow imposed by his father; <b>or</b> if <b>his relatives shaved him;</b> or if the son <b>objected</b> by saying that he has no desire for this naziriteship; <b>or if his relatives objected</b> on his behalf, the naziriteship is canceled. If this son who canceled the naziriteship <b>had animals separated</b> for his offerings, the one set aside for <b>the sin-offering must die, and the burnt-offering is sacrificed as a burnt-offering, and</b> the <b>peace-offering is sacrificed as a peace-offering. And</b> the peace-offering <b>is eaten for one day,</b> like the peace-offering of a nazirite, rather than the two days of a regular peace-offering, <b>and it does not require bread,</b> i.e., the loaves that accompany a nazirite’s peace-offering. If <b>he had unallocated funds,</b> they <b>will be allocated for</b> communal <b>gift</b> offerings. If he had <b>allocated funds</b> for his offerings, <b>the money for the sin-offering is taken</b> and cast <b>into the Dead Sea,</b> as one may <b>not benefit</b> from it <i>ab initio</i>, <b>but</b> if he benefits <b>from it,</b> he is <b>not</b> liable to bring an offering for <b>misuse</b> of consecrated property. With <b>the money for</b> the <b>burnt-offering they bring a burnt-offering;</b> it is prohibited to derive benefit from those coins <b>and</b> if he benefits <b>from it,</b> he is liable to bring an offering for <b>misuse</b> of consecrated property. With <b>the money for</b> the <b>peace-offering they bring a peace-offering, and</b> it <b>is eaten for one day and does not require bread.</b> 
+<b>A man can shave,</b> i.e., bring the offerings at the close of his term of naziriteship, <b>by</b> using offerings originally designated for <b>his father’s naziriteship, but a woman cannot shave by</b> means of the offerings for <b>her father’s naziriteship. How so;</b> how is this <i>halakha</i> applied? It applies to <b>one whose father was a nazirite and separated unallocated money for his naziriteship,</b> i.e., he did not state which coins were for which of his offerings, <b>and he died</b> before buying the animals, <b>and</b> the son <b>said</b> after his father’s death: <b>I am hereby a nazirite on the condition that I will shave by</b> means of <b>the money</b> that my <b>father</b> set aside. <b>Rabbi Yosei said:</b> In that case <b>these</b> coins are <b>allocated for</b> communal <b>gift</b> offerings, and the son may not use them, as <b>this is not</b> the case of the <i>halakha</i> that a son <b>can shave by</b> using <b>his father’s naziriteship.</b> Rather, <b>who is</b> the son <b>who can shave by</b> using <b>his father’s naziriteship?</b> This is referring to a son <b>and his father who were</b> both <b>nazirites</b> during his father’s lifetime, <b>and his father separated unallocated money for his naziriteship and died; this is the one who may shave by</b> using <b>his father’s naziriteship.</b>
+
+Chapter 5
+
+<b>Beit Shammai say: Consecration</b> that one performs in <b>error</b> nevertheless renders property <b>consecrated,</b> <b>and Beit Hillel say</b> it is <b>not consecrated. How so;</b> what is considered an act of erroneous consecration? If one <b>said: A black bull that will emerge from my house first is consecrated, and a white</b> bull <b>emerged</b> first, <b>Beit Shammai say</b> it is <b>consecrated and Beit Hillel say</b> it is <b>not consecrated.</b>  
+Similarly, if one said: <b>A gold dinar that will come up first in my hand is consecrated, and</b> when he reached into his pocket a dinar <b>of silver came up, Beit Shammai say</b> it is <b>consecrated and Beit Hillel say</b> it is <b>not consecrated.</b> Likewise, if one said: <b>A barrel of wine that will come up first in my hand</b> when I enter the cellar <b>is consecrated, and</b> a barrel <b>of oil came up</b> in his hand instead, <b>Beit Shammai say</b> it is <b>consecrated and Beit Hillel say</b> it is <b>not consecrated.</b>
+With regard to <b>one who took a vow of naziriteship,</b> who then regretted his vow and stopped observing the prohibition against drinking wine, <b>and</b> later <b>requested of a halakhic authority</b> to dissolve his vow, <b>and</b> the authority <b>ruled</b> that <b>he is bound</b> by his vow, finding no reason to dissolve it, he <b>counts</b> the term of naziriteship <b>from the time that he vowed,</b> including the days when he acted as though the vow were dissolved. In a case where <b>he requested of a halakhic authority</b> to dissolve his vow <b>and</b> the authority <b>dissolved it,</b> if <b>he had an animal separated</b> as a nazirite offering <b>it shall go out and graze among</b> the <b>flock.</b> On the basis of this <i>halakha</i>, and continuing their discussion in the previous mishna, <b>Beit Hillel said to Beit Shammai: Don’t you concede with regard to this</b> case <b>that it is an erroneous</b> act of <b>consecration, and</b> yet the <i>halakha</i> is <b>that it shall go out and graze among</b> the <b>flock?</b> This shows that you too accept the principle that an erroneous act of consecration does not take effect. <b>Beit Shammai said to</b> Beit Hillel: <b>Don’t you concede with regard to one</b> who was separating the animal tithe from his herd, i.e., passing his animals before him single file and consecrating every tenth one as a tithe, <b>that</b> if he <b>erred and called the ninth</b> animal: <b>Tenth; and the tenth: Ninth; and the eleventh: Tenth, that</b> each of them <b>is consecrated?</b> This proves that an erroneous act of consecration does take effect. <b>Beit Hillel said to them:</b> It is <b>not the rod</b> that <b>consecrates it.</b> The touch of the rod does not consecrate the animal, nor does the fact that he said: Tenth, by mistake. Not all errors cause the tithe to be consecrated, and the proof is as follows: <b>And what</b> would be the <i>halakha</i> <b>if he had erred and placed the rod on the eighth or on the twelfth,</b> and labeled them: Tenth? Can it be suggested that <b>perhaps he performed anything</b> of consequence? The <i>halakha</i> is that the eighth or twelfth animal cannot be consecrated as tithe. <b>Rather,</b> why is the ninth or eleventh animal consecrated? There is a specific reason for this <i>halakha</i>, as the same <b>verse that consecrated the tenth</b> also <b>consecrated the ninth</b> <b>and the eleventh.</b> It is a Torah edict that the consecration takes effect with regard to those two animals. Therefore, one cannot infer from this case that an erroneous act of consecration takes effect.
+With regard to <b>one who took a vow of naziriteship and went to bring his animal</b> which he set aside for his nazirite offering <b>and discovered that it was stolen,</b> and due to the need to separate an additional animal now regrets having taken his vow, <b>if he took a vow of naziriteship before his animal was stolen, he is a nazirite,</b> as a vow cannot be dissolved as the result of a later event. <b>But if he took a vow of naziriteship after his animal was stolen, he is not a nazirite,</b> as it is retroactively established that his vow was taken in error from the outset, as he relied on an animal he did not possess. <b>And this</b> was the <b>error</b> that <b>Naḥum the Mede erred</b> when he failed to distinguish between an event that occurred before the vow was taken and an event that occurred afterward. The incident in question was as follows: <b>When nazirites were ascending from the exile</b> to sacrifice their offerings, <b>and they found the Temple destroyed, Naḥum the Mede said to them: If you had known that the Temple</b> would be <b>destroyed, would you have taken a vow of naziriteship? They said to him:</b> Certainly <b>not,</b> as there is no remedy for a naziriteship in this case. <b>And Naḥum the Mede dissolved</b> the vow <b>for them.</b> <b>And when the matter came before the Rabbis, they said:</b> His ruling is incorrect. Rather, <b>whoever took a vow of naziriteship before the Temple was destroyed,</b> like these nazirites from the exile, he is <b>a nazirite,</b> as he committed no error at the time of his vow, and one cannot dissolve vows based a new situation. However, one who stated his vow <b>after the Temple was destroyed is not a nazirite,</b> as he vowed based on an erroneous assumption.
+If there <b>were</b> people <b>walking along the way, and one</b> other person was <b>approaching them,</b> and <b>one</b> of those walking <b>said: I am hereby a nazirite if this</b> person approaching us <b>is so-and-so. And</b> another <b>one</b> of them <b>said: I am hereby a nazirite if this is not so-and-so,</b> while a third member of the group said: <b>I am hereby a nazirite if one of you</b> two <b>is a nazirite,</b> and a fourth said: I am hereby a nazirite <b>if neither of you is a nazirite,</b> and another added: I am hereby a nazirite <b>if both of you are nazirites.</b> Finally, the last person said: I am hereby a nazirite <b>if all you</b> who spoke before me <b>are nazirites.</b> <b>Beit Shammai say</b> that <b>they are all nazirites,</b> as by saying: I am hereby a nazirite, they have accepted naziriteship upon themselves even if their statements turn out to be incorrect. Beit Shammai maintain that a vow of naziriteship taken in error is considered a valid vow of naziriteship. <b>And Beit Hillel say: Only he whose statement was not fulfilled is a nazirite. And Rabbi Tarfon says: Not</b> a single <b>one of them is a nazirite,</b> including those whose statements were correct. Rabbi Tarfon maintains that a vow of naziriteship must be pronounced in an explicit manner, without any hint of uncertainty. In this case, none of them knew for sure the identity of the person coming toward them, and therefore they could not be certain they were nazirites at the time of their vows.
+If the person approaching them <b>turned back</b> so that his identity was never discovered, <b>not</b> one of them is <b>a nazirite.</b> The matter was never clarified, and the <i>halakha</i> is lenient in cases of uncertain naziriteship. <b>Rabbi Shimon says</b> that the <i>halakha</i> is stringent with regard to an uncertainty of this kind, and therefore they should proceed as follows in order to avoid any uncertainty: Each of those who took a vow <b>should say: If it was in accordance with my statement, I am hereby an obligatory nazirite,</b> as my condition was fulfilled, <b>and if not, I am hereby a voluntary nazirite,</b> and in this manner they are all nazirites either way.
+Someone <b>saw a kosher animal with characteristics of both a domesticated animal and a non-domesticated animal [<i>koy</i>], and said: I am hereby a nazirite if this is a non-domesticated animal;</b> and another individual said: <b>I am hereby a nazirite if this is not a non-domesticated animal;</b> and a third person said: <b>I am hereby a nazirite if this is a domesticated animal;</b> and a fourth said: <b>I am hereby a nazirite if this not a domesticated animal.</b> The mishna continues: A fifth person added: <b>I am hereby a nazirite if this is a non-domesticated animal and a domesticated animal,</b> and a sixth person said: <b>I am hereby a nazirite if this is neither a non-domesticated animal nor a domesticated animal.</b> Someone who heard all the above statements said: <b>I am hereby a nazirite if one of you is a nazirite,</b> and another one stated: <b>I am hereby a nazirite if not one of you is a nazirite,</b> and a final person said: <b>I am hereby a nazirite if all of you are nazirites.</b> In this case, <b>they are all nazirites.</b>
+
+Chapter 6
+
+<b>Three types</b> of actions <b>are prohibited for a nazirite: The</b> contraction of <b>ritual impurity</b> from a corpse, <b>and the shaving</b> of one’s hair, <b>and</b> eating or drinking any substances <b>that emerge from the vine.</b> The mishna adds: <b>And all</b> products <b>that emerge from the vine combine with one another</b> to the amount that renders a nazirite liable to receive lashes. <b>And he is liable only if he eats an olive-bulk of the grapes.</b> <b>An initial</b> version of the <b>mishna says</b> that a nazirite is liable to receive lashes <b>only if he drinks a quarter</b>-<i>log</i> of <b>wine. Rabbi Akiva says: Even</b> if he <b>soaked his bread in wine and</b> the two together <b>contain enough to combine</b> to the amount of <b>an olive-bulk,</b> he is <b>liable.</b>
+And furthermore, a nazirite is <b>liable</b> to receive lashes <b>for</b> consuming <b>wine by itself, and for grapes by themselves, and for <i>ḥartzannim</i> by themselves, and for <i>zaggim</i> by themselves,</b> as each of these is forbidden separately by the Torah. <b>Rabbi Elazar ben Azarya says: He is liable only if he eats</b> an olive-bulk that includes at least <b>two <i>ḥartzannim</i> and</b> one <b><i>zag</i>,</b> in accordance with the verse “From <i>ḥartzannim</i> to <i>zag</i>” (Numbers 6:4), where the first term is in the plural and the second in the singular. The mishna discusses the meaning of these terms: <b>Which</b> parts <b>are <i>ḥartzannim</i> and which are <i>zaggim</i>? The <i>ḥartzannim</i> are the outside</b> parts, the skin of the grape, while <b>the <i>zaggim</i> are the inner</b> parts, the seeds. This is <b>the statement of Rabbi Yehuda. Rabbi Yosei says:</b> The opposite is the case and this is the mnemonic so <b>that you should not err:</b> It is <b>like a bell [<i>zog</i>]</b> worn <b>by an animal,</b> in which <b>the outer</b> part, which corresponds to the skin of a grape, is called <b><i>zog</i>, and the inner</b> portion of the bell, the clapper, which corresponds to the seeds in a grape, is called <b><i>inbal</i>.</b> 
+<b>A naziriteship</b> of <b>unspecified</b> length lasts for <b>thirty days.</b> If a nazirite <b>shaved</b> his hair during that period, <b>or if he was shaved by bandits [<i>listim</i>]</b> against his will, this <b>negates thirty days</b> of his naziriteship, which he must count afresh. With regard to <b>a nazirite who shaved</b> his hair, <b>whether</b> he did so <b>with scissors or with a razor, or</b> if he <b>pulled out [<i>sifsef</i> ] any amount,</b> he <b>is liable.</b> <b>A nazirite may shampoo [<i>ḥofef</i> ]</b> his head <b>and separate [<i>mefaspes</i>]</b> his hairs manually, without concern that hairs might fall out. <b>However, he may not comb</b> his hair. <b>Rabbi Yishmael says:</b> A nazirite <b>may not shampoo</b> his hair <b>with earth because</b> this <b>causes the hair to fall out.</b> 
+<b>A nazirite who was drinking wine all day is liable</b> to receive <b>only one</b> set of lashes. If people <b>said to him</b> during the course of the day: <b>Do not drink, do not drink, and</b> nevertheless <b>he</b> continues to <b>drink, he is liable for each and every</b> time he was warned. If a nazirite <b>kept shaving all day, he is liable</b> to receive <b>only one</b> set of lashes. If <b>they said to him: Do not shave, do not shave, and he shaves, he is liable for each and every</b> time he was warned. If he <b>became ritually impure from a corpse</b> many times <b>all day, he is liable</b> to receive <b>only one</b> set of lashes. If <b>they said to him: Do not become impure, do not become impure, and he</b> continues to <b>become impure, he is liable for each and every</b> time he was warned.
+<b>Three types</b> of actions <b>are prohibited for a nazirite:</b> Contracting <b>ritual impurity</b> imparted by a corpse, <b>and shaving</b> his hair, <b>and</b> eating or drinking any substances <b>that emerge from the vine.</b> There is a greater <b>stricture with regard to</b> the prohibitions of <b>impurity and shaving than</b> that of substances <b>that emerge from the vine, as impurity and shaving negate</b> his naziriteship, i.e., he must add thirty days to his term of naziriteship or start it afresh. <b>But</b> if he eats or drinks <b>that</b> which <b>emerges from the vine,</b> this <b>does not negate</b> his naziriteship. Conversely, there is a greater <b>stricture with regard to</b> substances <b>that emerge from the vine than</b> with regard to <b>impurity and shaving, as</b> in the case of products <b>that emerge from the vine nothing is exempted from its general prohibition</b> in certain circumstances, i.e., there are no exceptions. <b>But</b> with regard to <b>impurity and shaving</b> certain cases <b>are exempted from their general prohibition.</b> For example, there are the cases <b>of obligatory shaving,</b> e.g., a leper who was purified during his naziriteship, <b>and of a corpse with no one to bury it [<i>met mitzva</i>].</b> A nazirite may tend to the burial of a <i>met mitzva</i>, despite the fact that he will thereby contract ritual impurity from a corpse. The mishna adds: <b>And</b> there is a greater <b>stricture with regard to impurity than</b> with regard to <b>shaving, as</b> a nazirite’s <b>impurity negates all</b> his days of naziriteship and begins his term afresh, <b>and he is liable to</b> bring <b>an offering for it,</b> before starting his new term of naziriteship. <b>But shaving negates only thirty</b> days at most, <b>and he is not liable to</b> bring <b>an offering for it.</b>
+With regard to the <b>shaving of ritual impurity</b> performed by a nazirite who became impure during his naziriteship, <b>how</b> is it performed? The priest <b>would sprinkle</b> the waters of purification on him <b>on the third and the seventh</b> days after he contracted his impurity, as performed for all those who contracted impurity imparted by a corpse. <b>And he shaves</b> his hair <b>on the seventh</b> day <b>and brings his offerings on the eighth</b> day. <b>And if he shaved on the eighth</b> day <b>he brings his offerings on that day,</b> this is <b>the statement of Rabbi Akiva. Rabbi Tarfon said to him: What is</b> the difference <b>between this</b> ritual <b>and</b> that of <b>a leper?</b> A leper also shaves on the seventh day and sacrifices his offerings on the eighth. However, if a leper shaves on the eighth day he brings his offerings on the ninth day, not on the day of his shaving. Rabbi Akiva <b>said to him: The purification of this</b> impure nazirite <b>depends on his days,</b> as he immerses on the seventh day like all those who contract impurity imparted by a corpse, which means he is already ritually pure on the eighth day. <b>But</b> with regard to <b>a leper, his purification depends on his shaving.</b> Any immersion performed earlier is of no account, and must be repeated. <b>And</b> a leper <b>brings</b> his <b>offering only if the sun has set</b> following his immersion. Since offerings are not sacrificed at night, the bringing of his offering is postponed until the following day.
+With regard to a nazirite’s <b>shaving of purity</b> after the completion of his term of naziriteship, <b>how</b> is it performed? <b>He would bring three animals:</b> One for <b>a sin-offering,</b> one for <b>a burnt-offering, and</b> one for <b>a peace-offering. And he slaughters the peace-offering and shaves</b> his hair <b>after</b> he slaughters <b>them.</b> This is <b>the statement of Rabbi Yehuda. Rabbi Elazar says: He would shave only after</b> he slaughtered <b>the sin-offering, as the sin-offering precedes</b> the other offerings <b>in all places,</b> and therefore he sacrifices the sin-offering first. He shaves his hair after he slaughters this offering. <b>And if he shaved after</b> the sacrifice of any <b>one of the three of them, he has fulfilled</b> his obligation after the fact.
+<b>Rabban Shimon ben Gamliel says:</b> If a nazirite <b>brought three animals without specifying</b> which of them was for which offering, the one <b>that is fit for a sin-offering,</b> i.e., a female sheep in its first year, <b>is sacrificed as a sin-offering;</b> that which is fit <b>for a burnt-offering,</b> a male sheep in its first year, <b>is sacrificed as a burnt-offering;</b> and that which is fit <b>for a peace-offering,</b> a ram, i.e., a male sheep over the age of one year, <b>is sacrificed as a peace-offering.</b> After the nazirite shaved off his hair, <b>he would take the hair of his consecrated head and throw</b> it <b>under the pot</b> in which the peace-offering was cooked, where it would burn. <b>And if</b> the nazirite <b>shaved in</b> the rest of <b>the country,</b> i.e., outside the Temple, <b>he would not throw</b> the hair <b>under the pot. In what</b> case <b>is this statement said?</b> It is said <b>with regard to the shaving of purity. However, with regard to the shaving of impurity,</b> i.e., shaving that accompanied his guilt-offering and sin-offering of birds after his term of naziriteship was interrupted by impurity, <b>he would not throw</b> his hair <b>under the pot</b> in which his offerings were cooked, as the Torah stated this requirement only for a pure nazirite. <b>Rabbi Meir says: Everyone throws</b> his hair <b>under the pot,</b> including a pure nazirite who shaved outside the Temple and an impure nazirite, <b>except for an impure</b> nazirite <b>who shaved in the</b> rest of <b>the country.</b> In that case <b>alone</b> he refrains from throwing his hair to be burned beneath his offering.
+The nazirite <b>would cook the peace-offering or overcook it,</b> i.e., cook it thoroughly. <b>The priest takes the cooked foreleg from the ram, and one unleavened loaf from the basket, and one unleavened wafer, and places</b> them <b>on the palms of the nazirite and waves them,</b> as described in the Torah (Numbers 6:19–20). <b>And afterward the nazirite is permitted to drink wine and to contract ritual impurity</b> imparted <b>by a corpse.</b> <b>Rabbi Shimon says: Once the blood</b> of <b>one</b> of the offerings <b>has been sprinkled on</b> the nazirite’s <b>behalf, the nazirite is permitted to drink wine and to contract ritual impurity</b> imparted <b>by a corpse.</b> The rest of the ritual is not indispensable for his purification.
+As taught earlier (45a) the nazirite shaves after having brought one, or all, of his offerings. This mishna discusses what the <i>halakha</i> is if the offering was found to be invalid after the nazirite had shaved. If a nazirite <b>shaved</b> based <b>upon the</b> requisite <b>offering, and</b> afterward the offering <b>was found</b> to be <b>invalid</b> for any reason, <b>his shaving is invalid and his offerings do not count</b> toward the fulfillment of <b>his</b> obligation. If he <b>shaved</b> based <b>upon the sin-offering, that</b> was found to have been sacrificed <b>not for its own sake,</b> which invalidates the offering, <b>and afterward he brought his</b> other <b>offerings for their own sake, his shaving is invalid and his</b> other <b>offerings do not count</b> toward the fulfillment of <b>his</b> obligation. If he <b>shaved</b> based <b>upon the</b> requisite <b>burnt-offering or</b> having <b>brought the</b> requisite <b>peace-offering,</b> and <b>these</b> were offered <b>not for their own sake, and afterward he brought his</b> remaining <b>offerings for their own sake, his shaving is invalid and his offerings do not count</b> toward the fulfillment of <b>his</b> obligation. <b>Rabbi Shimon says:</b> In the case of one who shaved based upon a burnt-offering or a peace-offering that was sacrificed not for its own sake, <b>that offering,</b> which was performed incorrectly, <b>does not count</b> toward the fulfillment of <b>his</b> obligation; <b>however,</b> his <b>other offerings do count. And</b> everyone agrees that <b>if he shaved</b> based <b>upon all three of them,</b> i.e., he brought all three offerings, without specifying which offering he is basing his shaving upon, <b>and</b> even <b>one of them was found valid, his shaving is valid, but he must bring</b> the <b>other offerings</b> in order to fulfill his obligation.
+With regard to <b>one on whose behalf the blood of one</b> of his nazirite offerings <b>was sprinkled</b> on the altar, <b>and he became ritually impure</b> before bringing the rest of his offerings, <b>Rabbi Eliezer says:</b> His impurity <b>negates the entire</b> tally, and he remains a nazirite. <b>And the Rabbis say: Let him bring the rest of his offerings and be purified.</b> The Rabbis <b>said to</b> Rabbi Eliezer: <b>An incident</b> occurred <b>involving Miriam of Tarmod</b> who was a nazirite, <b>that the blood of one</b> of her offerings <b>was sprinkled on her behalf, and they came and told her that her daughter was mortally ill. And she went and found</b> that her daughter <b>was dead,</b> and thereby contracted impurity. <b>And the Rabbis said: Let her bring the rest of her offerings and be purified.</b>
+
+Chapter 7
+
+<b>A High Priest and a nazirite may not become ritually impure</b> even <b>to</b> bury <b>their</b> deceased <b>relatives. However, they become impure to</b> bury <b>a corpse with no one to bury it [<i>met mitzva</i>].</b> If one of them comes across the corpse of a Jew, and there is nobody else available to bury it, he must bury the body. If a High Priest and a nazirite <b>were walking along the way and they found a <i>met mitzva</i>,</b> and one of them can tend to the burial by himself, <b>Rabbi Eliezer says: Let</b> the <b>High Priest become impure, and</b> do <b>not let</b> the <b>nazirite become impure. And the Rabbis say: Let</b> the <b>nazirite become impure, and</b> do <b>not let</b> even <b>a common priest become impure.</b> <b>Rabbi Eliezer said to</b> the Rabbis: It is preferable to <b>let</b> the <b>priest become impure, as he does not bring an offering for his impurity, and</b> do <b>not let</b> the <b>nazirite become impure, as he brings an offering for his impurity.</b> The Rabbis <b>said to him:</b> On the contrary, <b>let</b> the <b>nazirite become impure, as his sanctity is not permanent, and</b> do <b>not let a priest become impure, as his sanctity is permanent.</b>
+<b>A nazirite shaves for</b> having become impure from <b>these</b> following sources of <b>ritual impurity: For</b> having become impure with impurity imparted by <b>a corpse; and for</b> impurity imparted by <b>an olive-bulk of a corpse; and for</b> impurity imparted by <b>an olive-bulk of fluid [<i>netzel</i>]</b> from a corpse; <b>and for</b> impurity imparted by <b>a full ladle [<i>tarvad</i>] of dust</b> from a corpse; and <b>for</b> impurity imparted by <b>the spine; and for</b> impurity imparted by <b>the skull; and for</b> impurity imparted by <b>a limb from a corpse or for</b> impurity imparted by <b>a limb</b> severed <b>from a living</b> person, <b>upon</b> either of <b>which there is a fitting</b> quantity of <b>flesh; and for</b> impurity imparted by <b>a half-<i>kav</i> of bones</b> from a corpse; <b>and for</b> impurity imparted by <b>a half-<i>log</i></b> of <b>blood.</b> <b>And</b> a nazirite shaves in each of these cases for becoming impure <b>by coming into contact with them; and for</b> becoming impure by <b>carrying them; and for</b> becoming impure by <b>their tent,</b> i.e., if he was positioned like a tent over them, or if he entered a tent that contains them, or if they served as a tent over him. <b>And</b> as <b>for a bone that is a barley-grain-bulk,</b> he shaves <b>for</b> becoming impure by <b>coming into contact with it and by carrying it.</b> However, he is not rendered impure with the impurity imparted in a tent, i.e., by being under the same roof as the bone. <b>For</b> all of <b>these</b> occurrences, <b>a nazirite shaves, and</b> a priest <b>sprinkles</b> the ashes of the red heifer on him <b>on the third and on the seventh</b> days to purify him from the impurity imparted by a corpse. <b>And he negates</b> all <b>the previous</b> days he counted toward his naziriteship, <b>and he begins counting</b> his term of naziriteship again <b>only after he becomes pure and brings his offerings.</b>
+The previous mishna listed the sources of ritual impurity for which a nazirite must shave. This mishna adds: <b>However,</b> the nazirite does not shave for these: <b>The hanging</b> branches over a corpse, i.e., a tree overhanging a body that a nazirite passes, but it is uncertain which branches are over a corpse; <b>and the projecting</b> stones from fences when the place of the impurity is unknown; <b>and a <i>beit haperas</i>,</b> a place that contained a grave and was plowed. In the latter case, the entire area around the grave is impure from a corpse due to an uncertainty, as it might contain human bones. The mishna continues its list: <b>And the land of the nations,</b> i.e., a nazirite left Eretz Yisrael for another land. The Sages decreed that all land outside of Eretz Yisrael is ritually impure. <b>And the grave cover; and the grave walls</b> upon which the cover rests; <b>and a quarter-</b><i>log</i> <b>of blood</b> from a corpse; <b>and a tent; and a quarter-</b><i>kav</i> <b>of bones</b> of a corpse; <b>and vessels that are touching a corpse. And</b> if the nazirite is <b>in the days of his counting,</b> i.e., the seven days a leper must count after purification from his leprosy; <b>or in his days of full</b> leprosy, when he is a full-fledged leper, <b>for these the nazirite does not shave.</b> This is the case even if he is rendered impure by one of the sources listed in the previous mishna. <b>And</b> in those cases listed that involve ritual impurity from a corpse, <b>one sprinkles</b> the purification water upon him <b>on the third and on the seventh</b> days of his purification, <b>and he does not negate the earlier</b> days of his naziriteship, but they are considered part of his naziriteship term. <b>And he starts counting</b> the rest of his naziriteship to complete his term <b>immediately</b> after his purification, <b>and he has no</b> obligation to sacrifice <b>an offering</b> of impurity for these sources of ritual impurity. <b>Actually they said</b> an ancient tradition that these <b>days of</b> the impurity of <b>the <i>zav</i></b> (Leviticus 15:1–15) <b>and the <i>zava</i></b> (Leviticus 15:25–30) <b>and the days of the confinement of a leper</b> before he is confirmed as a full-fledged leper (Leviticus 13:4–5) <b>count for him</b> toward the period of his naziriteship.
+<b>Rabbi Eliezer said in the name of Rabbi Yehoshua:</b> With regard to <b>any ritual impurity from a corpse for which a nazirite must shave, one is liable due to</b> the prohibition of <b>entering the Temple</b> after contracting that impurity. If someone who became impure from one of those sources of impurity enters the Temple, he violates the prohibition against an impure individual entering the sacred space. <b>And</b> with regard to <b>any impurity from a corpse for which a nazirite does not shave, one is</b> likewise <b>not liable due to</b> the prohibition of <b>entering the Temple</b> after contracting it. <b>Rabbi Meir said: This</b> impurity from a corpse that does not obligate a nazirite to shave <b>should not be more lenient than</b> the impurity of <b>a creeping animal.</b> The Torah clearly states that one rendered impure from a creeping animal is prohibited from entering the Temple (see Leviticus 5:2–3). The mishna continues to address the sources of ritual impurity for which a nazirite must shave. <b>Rabbi Akiva said: I discussed</b> this matter <b>before Rabbi Eliezer</b> and suggested the following <i>a fortiori</i> inference: <b>If,</b> with regard to <b>a bone that is a barley-grain</b>-<b>bulk, which does not render a person impure in a tent, a nazirite must</b> nevertheless <b>shave for touching it or carrying it,</b> then in the case of <b>a quarter-</b><i>log</i> <b>of blood, which is</b> more stringent in that it <b>renders a person impure in a tent, is it not logical that a nazirite should shave for touching it or carrying it?</b> Rabbi Eliezer <b>said to me: What is this, Akiva? One cannot argue by means of an <i>a fortiori</i> inference here,</b> in this particular case. However, Rabbi Eliezer did not provide a reason for this response. Rabbi Akiva continued: <b>And when I came and presented</b> these <b>matters before Rabbi Yehoshua, he said to me: You spoke well,</b> i.e., your logic is flawless, <b>but they indeed said</b> that this is a <b><i>halakha</i></b> transmitted to Moses from Sinai, which cannot be refuted by means of an <i>a fortiori</i> inference.
+
+Chapter 8
+
+With regard to <b>two nazirites, where one</b> other person <b>said to them: I saw one of you become impure, but I do not know which</b> one <b>of you</b> it was, they must each complete their naziriteship terms, <b>shave</b> their hair, <b>and</b> both together <b>bring an offering of ritual impurity and an offering of purity,</b> due to the uncertainty. <b>And</b> one of them <b>says</b> to the other: <b>If I am</b> the <b>impure</b> one, <b>the offering of impurity is mine and the offering of purity is yours; and if I am</b> the <b>pure</b> one, <b>the offering of purity is mine and the offering of impurity is yours.</b> <b>And</b> because of the uncertainty <b>they</b> each <b>count</b> a further <b>thirty days</b> of naziriteship <b>and</b> both together <b>bring an offering of purity. And</b> one of them <b>says: If I am the</b> previously <b>impure one,</b> that <b>offering of impurity</b> sacrificed earlier was <b>mine, and the offering of purity</b> was <b>yours; and this</b> offering sacrificed now <b>is my offering of purity. And if I am the</b> previously <b>pure one, the offering of purity</b> brought earlier was <b>mine, and the offering of impurity</b> was <b>yours; and this</b> current offering <b>is your offering of purity.</b> The previous mishna described how two nazirites sacrifice offerings of impurity and purity, in a situation in which one of them has become impure but they do not know which one. This mishna discusses what must be done if <b>one of them dies</b> before bringing his offerings. <b>Rabbi Yehoshua said:</b> The surviving nazirite <b>asks someone in the marketplace,</b> a non-nazirite, <b>to vow to be a nazirite corresponding to him,</b> i.e., under the same conditions as his own naziriteship, so that he can bring offerings together with him. <b>And he says</b> to him as follows: <b>If I was impure, you are hereby a nazirite immediately; and if I was pure, you are hereby a nazirite after thirty days. And they</b> both proceed to <b>count thirty days and bring an offering of impurity and an offering of purity. And</b> the nazirite who was defined as having uncertain impurity <b>says: If I am the impure</b> one, <b>the offering of impurity is mine and the offering of purity is yours; and if I am the pure one, the offering of purity is mine and the offering of impurity</b> we brought shall be <b>of uncertain</b> status. <b>And they</b> subsequently <b>count</b> another <b>thirty days and bring an offering of purity, and</b> the first nazirite <b>says: If I</b> was <b>the impure</b> one, <b>the offering of impurity</b> that we sacrificed at the end of the first thirty days was <b>mine, and the offering of purity</b> we brought then was <b>yours; and this</b> offering I am bringing now is <b>my offering of purity. And if I</b> was <b>the pure</b> one, and the deceased nazirite was impure, <b>the offering of purity</b> we brought thirty days ago was <b>mine, and the offering of impurity</b> we brought earlier was <b>of uncertain</b> status, <b>and this is your offering of purity.</b> <b>Ben Zoma said to</b> Rabbi Yehoshua: <b>And who will listen to him to vow to be a nazirite corresponding to him?</b> How can one design a <i>halakha</i> on the assumption that a non-nazirite will agree to be a nazirite for a lengthy term? <b>Rather,</b> a different procedure is available: After thirty days of naziriteship <b>he brings a bird sin-offering and an animal burnt-offering, and says: If I was impure, the sin-offering is for my obligation</b> as an impure nazirite, <b>and the burnt-offering</b> is a regular <b>gift</b> offering. <b>And if I was pure, the burnt-offering is for my obligation</b> as a pure nazirite, <b>and the sin-offering</b> is <b>of uncertain</b> status. <b>And he counts</b> another <b>thirty days, and brings an offering of purity, and says: If I was impure, the first burnt-offering</b> I brought should be considered <b>a gift</b> offering, <b>and this</b> one I am bringing now is for my <b>obligation. And if I was pure, the first burnt-offering</b> I brought is for my <b>obligation</b> as a pure nazirite, <b>and this</b> one I am bringing now is <b>a gift</b> offering. <b>And these,</b> i.e., the sin-offering and peace-offering I am sacrificing now, comprises <b>the rest of my offerings</b> that I was obligated to bring earlier. <b>Rabbi Yehoshua said:</b> According to your opinion, <b>it turns out</b> that <b>this</b> nazirite <b>brings his offerings in halves,</b> i.e., in stages. If he was pure, he brings his burnt-offering thirty days before the rest of his offerings. <b>However, the Rabbis agreed with ben Zoma,</b> and disregarded the concern about splitting up the offerings.
+In the case of <b>a nazirite who,</b> on the first day of his naziriteship, <b>was impure</b> from a corpse as a matter of <b>uncertainty and</b> was also <b>a confirmed leper</b> as a matter of <b>uncertainty,</b> i.e., it was uncertain whether or not he had leprosy, how can he fulfill the shaving obligations of a pure nazirite and an impure leper? The problem facing this nazirite is that a leper must shave both when he begins his purification process and at the close of it, one week later. However, a nazirite is prohibited from shaving. Additionally, a leper may not partake of sacrificial food, but a nazirite may. Therefore, <b>he may partake of sacrificial food sixty days after</b> he may have become impure, when the uncertainty with regard to leprosy will have been clarified. He shaves for the first time for his leprosy after thirty days, and for the second time thirty days later, the shaving of the end of the purification process; at which point he brings the offerings of a purified leper and may partake of sacrificial food. <b>But</b> he <b>may drink wine and become impure from the dead,</b> effectively ending his naziriteship, only <b>after 120 days.</b> This is because he might have been a full-fledged leper, which means that his shavings count toward his leprosy, not his naziriteship. Consequently, after the first sixty days he must observe another thirty days of naziriteship and shave again. Even then he has yet to fulfill all his obligations, as he might have been impure from a corpse, which means his shaving after ninety days was for his impurity. He must therefore remain a nazirite for another thirty days, before shaving one final time at the end of 120 days to fulfill his naziriteship obligation. The mishna notes: The reason that he cannot shave for his leprosy after seven days and perform the second shaving of a leper seven days later is <b>because the shaving of leprosy overrides</b> the prohibition of <b>the shaving of a nazirite</b> only <b>when his</b> status as <b>a leper</b> is <b>definite. However, when his</b> status as <b>a leper</b> is <b>uncertain,</b> the shaving <b>does not override</b> his naziriteship, and therefore he must wait thirty days before each of his shavings for leprosy.
+
+Chapter 9
+
+<b>Gentiles do not have naziriteship,</b> i.e., the <i>halakhot</i> of naziriteship do not apply to gentiles. They are not subject to the prohibitions of a nazirite, nor does one accept their offerings at the end of naziriteship. However, <b>women and</b> Canaanite <b>slaves do have naziriteship.</b> The mishna adds: There is a greater <b>stringency in</b> the case of <b>women than in</b> the case of <b>slaves, as</b> a master <b>may force his slave</b> to drink wine, shave his hair, or become ritually impure from a corpse, despite the slave’s vow of naziriteship, <b>but</b> a husband <b>cannot force his wife</b> to transgress her naziriteship. The previous mishna taught that the naziriteship of women includes a stringency that does not apply to slaves. This mishna adds: There is a greater <b>stringency in</b> the case of <b>slaves than in</b> the case of <b>women, as</b> a man <b>can nullify the vows of his wife but he cannot nullify the vows of his slave,</b> despite the fact that he can prevent him from fulfilling them in practice. Similarly, if <b>he nullified</b> the naziriteship <b>of his wife it is permanently nullified,</b> and it remains nullified even if she is later divorced or widowed. Conversely, if <b>he nullified</b> the naziriteship <b>of his slave</b> by forcing him to violate the terms of his vow of naziriteship, when the slave <b>is emancipated he completes his naziriteship.</b> In a case where a slave took a vow of naziriteship but was prevented by his master from fulfilling the terms of his vow, the Sages engaged in a dispute what the <i>halakha</i> would be if he permanently <b>left his</b> master’s <b>presence,</b> i.e., he ran away without being emancipated. <b>Rabbi Meir says: He may not drink</b> wine. Since the slave is free in practice, his vow goes into effect. <b>And Rabbi Yosei says: He may drink</b> wine, as he is not emancipated.
+With regard to <b>a nazirite who shaved</b> for the conclusion of his naziriteship, <b>and it</b> later <b>became known to him that</b> during his naziriteship <b>he was ritually impure</b> from a corpse, <b>if</b> it was <b>a known impurity,</b> i.e., people were aware of the impurity when he became impure, <b>he negates</b> his entire naziriteship. <b>And if it was ritual impurity</b> imparted by a grave <b>in the depths,</b> one that was unknown at the time, <b>he does not negate</b> his naziriteship. <b>If</b> he discovered he was impure <b>before he shaved, he negates</b> his naziriteship <b>in either case.</b> The mishna asks: <b>How</b> does one differentiate between a known and an unknown impurity? If a nazirite <b>descended to immerse in a cave, and a corpse was found floating at the mouth of the cave,</b> he is <b>impure,</b> as an openly visible corpse is a known impurity. What, then, is an impurity of the depths? This is referring to a case where the corpse <b>was found sunk into the ground of the cave</b> in such a manner that it was unknown. However, even here the circumstances of the case must be taken into account. If one <b>descended</b> not to immerse himself in the water, as he was ritually pure, but <b>to cool</b> himself, he remains <b>pure.</b> If he was impure and entered the water <b>to purify himself from the impurity from a corpse,</b> he is <b>impure.</b> The reason is that something <b>that</b> has <b>the presumptive status of impurity</b> remains <b>impure, and</b> something that has <b>the presumptive status of purity</b> is <b>pure, as there is a basis for the matter.</b> It is reasonable that items or people retain their presumptive status.
+<b>One who finds a corpse for the first</b> time, i.e., he discovers a single corpse in a place that was not previously established as a cemetery, if the corpse is <b>lying in</b> the <b>usual manner</b> of Jewish burial, <b>he removes it</b> from there <b>and</b> also <b>its surrounding</b> earth. It is assumed that this corpse was buried there alone. There is no concern that this area is a cemetery and therefore the corpse may not be moved, nor does one take into account the possibility that another corpse may be buried in the vicinity. Similarly, if he found <b>two</b> corpses, <b>he removes them and their surrounding</b> earth. In a case where he <b>found three</b> corpses, <b>if there is</b> a space <b>between this</b> corpse <b>and that</b> corpse <b>of four to eight cubits,</b> in a standard design, <b>this is a graveyard.</b> There is a concern that this might be an ancient cemetery. One must therefore <b>examine from that</b> spot <b>outward</b> for <b>twenty cubits.</b> If one <b>finds</b> another corpse <b>at the end of twenty cubits,</b> he <b>examines</b> from that spot <b>outward twenty cubits, as there is a basis for</b> anticipating <b>the matter.</b> It is likely that he has stumbled upon an ancient gravesite. He is not permitted to relocate the corpses, despite the fact <b>that if he had found</b> the single corpse by itself <b>at first</b> he could have <b>removed it and its surrounding</b> earth.
+<b>Any</b> case of <b>uncertainty</b> with regard to <b>leprous sores</b> is <b>initially</b> deemed <b>pure until it is established that</b> it is a case <b>of ritual impurity. Once</b> it <b>has been determined</b> to be a case <b>of impurity, uncertainty</b> concerning <b>it is</b> deemed <b>impure.</b> This mishna discusses another case that includes the statement: There is a basis to anticipate the matter. <b>One examines a man who experienced a gonorrhea-like discharge [<i>zav</i>] in seven ways, as long as he has not been confirmed as</b> having <b>a gonorrhea-like discharge [<i>ziva</i>.]</b> With regard to an individual’s second such discharge, before he has been established as a greater <i>zav</i>, one examines to see whether there may have been a particular trigger of his discharge. One examines him <b>with regard to food and with regard to drink,</b> in case the discharge might have been the result of overeating or excess drinking; <b>with regard to a burden,</b> as it might have been caused by the weight of a heavy burden; <b>and with regard to jumping,</b> in case he jumped and this led to the discharge; <b>and with regard to sickness; and with regard to</b> an arousing <b>sight; and with regard to</b> the <b>thought</b> of a woman. <b>Once he has been confirmed as</b> having <b>a <i>ziva</i>,</b> after two definite discharges of <i>ziva</i>, <b>one no</b> longer <b>examines him</b> in this way, as any discharge is deemed impure. If one experiences three discharges of <i>ziva</i>, he is obligated to bring an offering following his purification. Accordingly, <b>his</b> discharge that was due to <b>circumstances beyond his control,</b> i.e., for one of the seven reasons listed above, <b>and his</b> discharge about which it is <b>uncertain</b> if it is <i>ziva</i>, <b>and</b> even <b>his semen,</b> which is not usually considered the discharge of a <i>zav</i>, <b>are</b> all <b>impure.</b> Why is this so? It is <b>because there is a basis for</b> anticipating <b>the matter.</b> Once he has the status of a <i>zav</i>, it can be assumed that subsequent discharges are of <i>ziva</i> as well. The Sages similarly taught: With regard to <b>one who strikes another</b> with heavy blows, <b>and</b> doctors <b>assessed</b> that <b>he would die</b> as a result of the beating, <b>but his</b> health <b>improved from what it was,</b> so that they then determined that he would not die from his injuries, and <b>afterward</b> his condition <b>worsened and he died,</b> the one who struck him is <b>liable</b> to receive court-imposed capital punishment, as it is assumed that the victim’s death was caused by the assault. <b>Rabbi Neḥemya says:</b> He is <b>exempt, because there is a basis for</b> anticipating <b>the matter.</b> Since the victim began to recover during his illness, it is reasonable to assume that his death was caused by a factor other than the assault.
+The tractate concludes with an aggadic statement about nazirites. <b>Samuel</b> the prophet <b>was a nazirite, in accordance with the statement of Rabbi Nehorai, as it was stated</b> that when Hannah, his mother, prayed for a son, she vowed: <b>“And no <i>mora</i> shall come upon his head”</b> (I Samuel 1:11). How is it derived that <i>mora</i> is an expression of naziriteship? <b>It is stated with regard to Samson: “And</b> no <b>razor [<i>mora</i>]</b> shall come upon his head, for the child shall be a nazirite to God” (Judges 13:5), <b>and it is stated: “And</b> no <b><i>mora</i>,” with regard to Samuel. Just as</b> the term <b>“<i>mora</i>” that is stated with regard to Samson</b> means that he was <b>a nazirite, so too</b> the term <b>“<i>mora</i>” that is stated with regard to Samuel</b> indicates that he was <b>a nazirite.</b> <b>Rabbi Yosei said: But doesn’t</b> the word <b>“<i>mora</i>”</b> mean <b>nothing other</b> than the fear <b>of flesh and blood?</b> The word should be read as though it were written with an <i>alef</i>, and not a <i>heh</i>, so that it means fear. <b>Rabbi Nehorai said to him: But isn’t it already stated: “And Samuel said: How can I go; if Saul hears it he will kill me”</b> (I Samuel 16:2). This verse indicates <b>that there was fear of flesh and blood upon</b> Samuel. Consequently, the term <i>mora</i> must be understood in accordance with its plain meaning of a razor. If so, Samuel was indeed a nazirite.
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+Mishnah Nazir
+משנה נזיר
+merged
+https://www.sefaria.org/Mishnah_Nazir
+This file contains merged sections from the following text versions:
+-William Davidson Edition - English
+-https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1
+
+Mishnah Nazir
+
+
+
+Chapter 1
+
+One becomes a nazirite by taking a nazirite vow, in which he simply declares himself a nazirite, as detailed in the Torah (Numbers 6:1–21). Additionally, <b>all substitutes</b> for the language <b>of nazirite vows are like nazirite vows</b> and are binding. Furthermore, intimations of nazirite vows, i.e., incomplete statements that are understood from context to be meant as nazirite vows, are considered binding nazirite vows. Consequently, <b>one who says: I will be,</b> without further clarification, <b>is a nazirite,</b> as this is his implied intention. <b>Or,</b> if he said: <b>I will be beautiful,</b> he is <b>a nazirite.</b> The substitutes for the language of nazirite vows are as follows: If one says: I will be <b>a <i>nazik</i>,</b> a <b><i>nazi’aḥ</i>,</b> or <b>a <i>pazi’aḥ</i>, he is a nazirite.</b> If one says: <b>I am hereby like this, I am hereby</b> a hair <b>curler, I am hereby growing</b> my <b>hair;</b> or: <b>It is</b> incumbent <b>upon me to grow long hair, he is a nazirite.</b> If one says: An obligation <b>is hereby</b> incumbent <b>upon me</b> with regard to <b>birds, Rabbi Meir says: He is a nazirite.</b> A nazirite brings two bird-offerings if he inadvertently becomes ritually impure from a corpse (Numbers 6:10), and it is understood that the individual used this indirect phrase to take a vow of naziriteship. <b>And the Sages say: He is not a nazirite.</b>
+If one said: <b>I am hereby a nazirite</b> and therefore will refrain <b>from</b> grape <b>seeds, or:</b> I am hereby a nazirite and therefore will refrain <b>from</b> grape <b>skins, or: From shaving, or: From impurity, he is a nazirite. And all details of naziriteship</b> are incumbent <b>upon him.</b> Not only does the prohibition he mentioned take effect, he is bound by all of the strictures of naziriteship. If one said: <b>I am hereby like Samson, like the son of Manoah, like the husband of Delilah, like the one who tore off the doors of Gaza, like the one whose eyes were gouged out by the Philistines, he is a nazirite</b> like <b>Samson,</b> whose <i>halakhot</i> are explained in the next mishna (see Judges, chapters 13–16). <b>What is</b> the difference <b>between a permanent nazirite and a nazirite</b> like <b>Samson,</b> both of whom remain nazirites forever? In the case of <b>a permanent nazirite,</b> if <b>his hair grows</b> too <b>heavy</b> for him, <b>he lightens</b> it by cutting some hair <b>with a razor, and he</b> then <b>brings three animals</b> as a sin-offering, a burnt-offering, and a peace-offering, like one who completes his term of naziriteship. <b>And if he becomes ritually impure, he brings</b> the <b>offering</b> for <b>impurity</b> brought by a regular nazirite who became impure. By contrast, in the case of <b>a nazirite</b> like <b>Samson,</b> if <b>his hair grows heavy he may not lighten</b> it, since he is entirely prohibited from cutting his hair. <b>And if he becomes impure, he does not bring an offering</b> for <b>impurity.</b>
+In the case of <b>unspecified naziriteship</b>, where one does not state how long he wishes to be a nazirite, the term lasts for <b>thirty days</b>. If <b>one said: I am hereby a nazirite</b> for <b>one long</b> term, or: <b>I am hereby a nazirite</b> for <b>one short</b> term, or <b>even</b> if one said: I am hereby a nazirite <b>from now until the end of the world,</b> in all these cases he is <b>a nazirite</b> for <b>thirty days.</b> If one said: <b>I am hereby a nazirite and one day,</b> or: <b>I am hereby a nazirite and one hour,</b> or: <b>I am hereby a nazirite</b> for <b>one and a half, he</b> becomes <b>a nazirite</b> for <b>two</b> consecutive terms of naziriteship. When he says: I am hereby a nazirite, he accepts upon himself one thirty-day term of naziriteship. When he subsequently adds an additional amount of time, e.g., an extra day, he thereby accepts upon himself an additional term of naziriteship, and the minimal term of naziriteship is thirty days. One who says: <b>I am hereby a nazirite</b> for <b>thirty days and one hour,</b> becomes <b>a nazirite</b> for <b>thirty-one days, as there is no naziriteship for hours</b> but only for full days.
+If one says: <b>I am hereby a nazirite like the hair of my head, or: Like the dust of the earth, or: Like the sand of the sea, he is a nazirite forever.</b> He has accepted a separate term of naziriteship for every hair or particle of dust or sand, which in practice means that he will be a nazirite forever. <b>And</b> he <b>shaves</b> his hair <b>once</b> every <b>thirty days.</b> <b>Rabbi</b> Yehuda HaNasi <b>says: This</b> nazirite <b>does not shave</b> his hair <b>once</b> every <b>thirty days,</b> as he has accepted upon himself one long term of naziriteship lasting for as many days as there are hairs or particles of dust or sand. <b>And who is</b> the nazirite who <b>shaves</b> his hair <b>once</b> every <b>thirty</b> days? One <b>who says: It is hereby</b> incumbent <b>upon me</b> to observe <b>naziriteships like the hair of my head, or: Like the dust of the earth, or: Like the sand of the sea.</b> Since he used the plural term naziriteships, it is clear that he is accepting distinct terms of naziriteship.
+If one says: <b>I am hereby a nazirite</b> in accordance with <b>the capacity of the house, or: The capacity of the basket, one checks</b> with <b>him</b> what he had in mind. <b>If he said:</b> My intention was to <b>take a nazirite vow</b> for <b>one long</b> term of naziriteship, he is <b>a nazirite</b> for only <b>thirty days,</b> in accordance with the ruling of the mishna that the words long or short are of no account when used in a nazirite vow (7a). <b>And if he said: I took a nazirite vow without specification,</b> it is assumed that he meant to accept upon himself terms of naziriteship corresponding to the number of items that fit into the basket, and the smallest items normally placed in baskets are used for this evaluation. Consequently, one <b>views the basket as though</b> it were <b>full of mustard</b> seeds, which are extremely small, <b>and he is a nazirite</b> for <b>his entire life.</b>
+If one says: <b>I am hereby a nazirite from here until such and such a place, one estimates how many days</b> it takes to walk <b>from here until such and such a place. If</b> it is <b>less than thirty days,</b> he is <b>a nazirite</b> for <b>thirty days,</b> since this is the minimum term of naziriteship. <b>And if not,</b> i.e., if it takes more than thirty days to walk that distance, he is <b>a nazirite in accordance with the number of days</b> it takes to walk to that place.
+If one says: <b>I am hereby a nazirite in accordance with the number of days</b> in <b>a solar</b> year, he <b>counts</b> 365 consecutive <b>naziriteships, in accordance with the number of days</b> in <b>a solar</b> year. <b>Rabbi Yehuda said: There was an incident</b> where someone took this vow and observed 365 consecutive terms of naziriteship. <b>Once he completed</b> all these terms of naziriteship, <b>he died.</b>
+
+Chapter 2
+
+If one says: <b>I am hereby a nazirite</b> and therefore will refrain <b>from dried figs and from cakes of dried figs, Beit Shammai say:</b> His statement renders him a full-fledged <b>nazirite,</b> and his addition: From dried figs, is insignificant, as this fruit is not included in the prohibitions of a nazirite, which include only products of the grapevine. <b>And Beit Hillel say: He is not a nazirite,</b> since he did not accept naziriteship upon himself. <b>Rabbi Yehuda said: Even when Beit Shammai said</b> that this vow takes effect, <b>they said</b> that <b>only in</b> a case <b>where</b> one <b>said</b> that he meant: <b>They are hereby</b> forbidden <b>to me</b> as <b>an offering.</b> In that case it is as though he took a vow rendering the figs forbidden to him. However, Beit Shammai concede that although the vow takes effect, it is not a vow of naziriteship.
+If one <b>said: This cow said: I am hereby a nazirite if I stand up;</b> or if he said: <b>This door says: I am hereby a nazirite if I am opened, Beit Shammai say</b> he is <b>a nazirite, and Beit Hillel say</b> he is <b>not a nazirite. Rabbi Yehuda said: Even when Beit Shammai say</b> that the vow is effective, <b>they say</b> so <b>only</b> with regard to <b>one who said: This cow is hereby</b> forbidden <b>to me</b> as <b>an offering if it stands up.</b> In that case it is as if he took a vow that the cow is forbidden. However, Beit Shammai concede that although the vow takes effect, it is not a vow of naziriteship.
+If <b>they poured one a cup</b> of wine <b>and he said: I am hereby a nazirite</b> and therefore will refrain <b>from it, he is a</b> full-fledged <b>nazirite</b> who must observe all the <i>halakhot</i> of naziriteship. <b>An incident</b> occurred <b>with regard to a certain woman who was intoxicated</b> from wine, <b>and they poured a cup for her and she said: I am hereby a nazirite</b> and therefore will refrain <b>from it. The Sages said: This</b> woman <b>did not intend</b> to accept naziriteship <b>but</b> rather, meant <b>to say: It is hereby</b> forbidden <b>to me</b> as <b>an offering.</b> She vowed against deriving benefit from that cup alone, since she did not want to drink any more.
+If one says: <b>I am hereby a nazirite on the condition that I will</b> be allowed to <b>drink wine and may become</b> ritually <b>impure from corpses,</b> i.e., he wishes to be a nazirite only with respect to the growth of his hair, <b>he is a</b> full-fledged <b>nazirite and is prohibited from</b> engaging in <b>all of the</b> behaviors forbidden to a nazirite, including consuming products of the vine and contracting impurity from a corpse. If one stated a vow of naziriteship and then said: <b>I know that there is naziriteship, but I do not know that a nazirite is prohibited from wine, he is prohibited</b> in all the prohibitions of naziriteship. <b>But Rabbi Shimon permits</b> him, since he holds that naziriteship takes effect only if the person accepts all the relevant prohibitions. If one said: <b>I know that a nazirite is prohibited from wine, but I thought that the Sages</b> would <b>permit me</b> to drink wine <b>because I cannot live without wine, or:</b> I thought that the Sages would allow me to contract impurity from corpses <b>because I bury the dead, he is permitted</b> and the vow of naziriteship does not take effect, <b>but Rabbi Shimon prohibits</b> him.
+If one says: <b>I am hereby a nazirite and it is</b> incumbent <b>upon me to shave a nazirite,</b> meaning he will also pay for the offerings that a nazirite brings when he cuts his hair; <b>and another heard and said: And I</b> too am a nazirite <b>and it is</b> incumbent <b>upon me to shave a nazirite,</b> the other is also a nazirite and is obligated to pay for the offerings of a nazirite. <b>If they were perspicacious</b> and wish to limit their expenses, <b>they shave each other.</b> They may each pay for the other’s offerings, so that their additional vows will not cost them anything. <b>And if not,</b> if this arrangement did not occur to them and each brought his own offerings, <b>they shave other nazirites,</b> i.e., they must pay for the offerings of other nazirites.
+If one says: <b>It is</b> incumbent <b>upon me to shave half a nazirite,</b> i.e., he is vowing to pay half the costs of a nazirite’s offerings, <b>and another heard and said: And I, it is</b> incumbent <b>upon me to shave half a nazirite, this</b> one <b>shaves a whole nazirite and that</b> one <b>shaves a whole nazirite,</b> i.e., each pays the full cost of a nazirite’s offerings; this is <b>the statement of Rabbi Meir,</b> since there is no such entity as half a nazirite. <b>And the Rabbis say: This</b> one <b>shaves half a nazirite and that</b> one <b>shaves half a nazirite;</b> they may join together to pay for the offerings of one nazirite.
+If one said: <b>I am hereby a nazirite when I will have a son, and a son was born to him, he is a nazirite.</b> If <b>a daughter, a <i>tumtum</i>, or a hermaphrodite [<i>androginos</i>] is born to him, he is not a nazirite,</b> since a son was not born to him. However, <b>if he says:</b> I am hereby a nazirite <b>when I will have a child,</b> then <b>even if a daughter, a <i>tumtum</i>, or a hermaphrodite is born to him, he is a nazirite.</b>
+However, if <b>his wife miscarried he is not a nazirite,</b> since his wife did not give birth to a live child. <b>Rabbi Shimon says:</b> Since it is possible that the fetus was viable, in which case his vow of naziriteship takes effect, <b>he should say</b> the following: <b>If</b> this fetus <b>was viable</b> in terms of its development but died due to other causes, <b>I am hereby an obligatory nazirite</b> in fulfillment of my vow; <b>and if</b> it was <b>not</b> viable, <b>I am hereby a voluntary nazirite.</b> He then proceeds to observe naziriteship. If, subsequent to this, his wife <b>gave birth again, he is a nazirite,</b> since the unattributed opinion in the mishna holds that the condition of his vow has now been fulfilled. <b>Rabbi Shimon says,</b> following his earlier ruling: He must now accept upon himself an additional naziriteship and <b>he should say: If the first</b> fetus was <b>viable</b> then my naziriteship for <b>the first</b> child was <b>obligatory, and this</b> naziriteship is <b>voluntary; and if</b> the first child was <b>not</b> viable, then the naziriteship for <b>the first</b> one was <b>voluntary and this</b> naziriteship is <b>obligatory.</b>
+In a case where one said: <b>I am hereby a nazirite</b> now, <b>and</b> I will be <b>a nazirite when I will have a son,</b> and <b>he began counting his</b> own term of naziriteship, i.e., his first vow, <b>and afterward</b> in the middle of this naziriteship period <b>a son was born to him,</b> he first <b>completes his</b> own initial term of naziriteship <b>and afterward he counts</b> the term of naziriteship he vowed on the condition <b>of</b> the birth of <b>his son.</b> However, if he reversed the order and said: <b>I am hereby a nazirite when I will have a son, and</b> I am hereby <b>a nazirite,</b> and he <b>began counting his</b> own term of naziriteship <b>and afterward,</b> during this period, <b>a son was born to him,</b> he <b>sets aside his</b> own term of naziriteship <b>and counts that</b> which he vowed on condition of the birth <b>of his son, and afterward</b> he <b>completes his</b> own term of naziriteship.
+In the case of one who said: <b>I am hereby a nazirite when I will have a son, and</b> he added: I am hereby <b>a nazirite</b> from now for <b>one hundred days,</b> and he then began observing the one hundred days of his naziriteship, if <b>a son is born to him up to seventy</b> days from the start of his naziriteship <b>he has not lost anything.</b> He pauses from the observance of the naziriteship of one hundred days and observes the thirty-day term for his son. He then completes the thirty or more days left of his initial naziriteship. However, if his son is born <b>after seventy</b> days, this <b>negates</b> the first <b>seventy</b> days, and he must observe a full hundred days after he completes the naziriteship for his son. The reason is that here, he is unable to merely complete the remaining days of his initial naziriteship after shaving at the completion of the naziriteship for his son, <b>since shaving cannot</b> be performed after a period of <b>less than thirty days.</b>
+
+Chapter 3
+
+<b>One who said: I am hereby a nazirite,</b> without specifying how long his term of naziriteship would last, <b>shaves</b> his hair on the <b>thirty-first day</b> after the start of his naziriteship, as an unspecified term of naziriteship lasts thirty days. <b>And if he shaved on the thirtieth day, he has fulfilled</b> his obligation. If he explicitly said: <b>I am hereby a nazirite</b> for <b>thirty days,</b> then, <b>if he shaved on the thirtieth day, he has not fulfilled</b> his obligation. Since the naziriteship would have been for thirty days even without him stating: For thirty days, this addition is understood to indicate that he will observe naziriteship for a full thirty days.
+<b>One who accepted two</b> terms of <b>naziriteship shaves</b> at the close of <b>the first</b> naziriteship on the <b>thirty-first day, and</b> at the close of <b>the second</b> term on the <b>sixty-first day.</b> Since his second term of naziriteship begins after shaving on the thirty-first day, the sixty-first day of the first term is the thirty-first day of his second term. <b>And if he shaved</b> for <b>the first</b> term on the <b>thirtieth day, he shaves</b> for <b>the second</b> term on the <b>sixtieth day,</b> which is the thirty-first day after the start of his second term of naziriteship. <b>And if he shaved</b> for the second term on <b>day sixty less one, he has fulfilled</b> his obligation, as this is the thirtieth day of his second term. <b>And this testimony was attested to</b> by <b>Rabbi Pappeyas,</b> who heard from his teachers <b>with regard to one who vowed</b> to observe <b>two</b> terms of <b>naziriteship, that if he shaved</b> for <b>the first</b> term on the <b>thirtieth day, he shaves</b> for <b>the second</b> term <b>on the sixtieth day. And if he shaved</b> for the second term <b>on</b> the <b>day sixty less one, he has fulfilled</b> his obligation, <b>because the thirtieth day</b> of the first term of naziriteship <b>counts</b> as part <b>of his tally</b> of the second term.
+<b>One who said: I am hereby a nazirite,</b> without further specification, if <b>he became ritually impure</b> through contact with a corpse on the <b>thirtieth day</b> of his term of naziriteship, <b>it negates the entire</b> tally, and he must start his naziriteship afresh. <b>Rabbi Eliezer says: It negates only seven</b> days, which he must observe until his purification, after which he brings his offerings. If he said: <b>I am hereby a nazirite</b> for <b>thirty days,</b> and <b>he became impure</b> on the <b>thirtieth day,</b> everyone agrees that <b>it negates the entire</b> tally. 
+If he said: <b>I am hereby a nazirite</b> for <b>one hundred days,</b> if <b>he became impure</b> on the <b>one hundredth day, it negates the entire</b> tally. <b>Rabbi Eliezer says: It negates only thirty</b> days, and he observes the final thirty days again. If <b>he became impure</b> on the <b>one hundred and first day</b> before bringing his offerings, <b>it negates</b> only <b>thirty days,</b> but does not negate all of the observed days. <b>Rabbi Eliezer says: It negates only seven</b> days.
+<b>One who took a vow of naziriteship while in a cemetery, even if he was there</b> for a full <b>thirty days</b> without leaving, those days he spent in the cemetery <b>do not count</b> as part <b>of his tally,</b> since his naziriteship has not yet gone into effect. <b>And he</b> therefore <b>does not bring</b> the three <b>offerings of impurity,</b> brought by a nazirite when rendered ritually impure by contact with a corpse, despite having been in a cemetery. If <b>he left</b> the cemetery <b>and entered</b> it again, those days <b>do count</b> as part <b>of his tally,</b> meaning the naziriteship takes effect, <b>and he does bring the offerings of impurity</b> for reentering the cemetery. <b>Rabbi Eliezer says:</b> This <i>halakha</i> does <b>not</b> apply to one who entered the cemetery <b>on the very day</b> that he left it, <b>as it is stated</b> with regard to the <i>halakhot</i> of a ritually impure nazirite: <b>“But the first days shall be void”</b> (Numbers 6:12), which indicates that he does not bring the offerings <b>until he will have “first days”</b> of purity, during which he observed his naziriteship.
+<b>One who vowed many</b> days of <b>naziriteship</b> while outside Eretz Yisrael, <b>and completed his naziriteship, and afterward came to Eretz</b> Yisrael, in order to bring the offerings at the end of his naziriteship, <b>Beit Shammai say:</b> He must be <b>a nazirite</b> for <b>thirty days,</b> so that he has observed a term of naziriteship in ritual purity in Eretz Yisrael, <b>and Beit Hillel say:</b> He is <b>a nazirite from the beginning,</b> that is, he must observe his entire naziriteship again. The mishna cites a related story: <b>An incident</b> occurred <b>with regard to Queen Helene, whose son had gone to war, and she said: If my son will return from war safely, I will be a nazirite</b> for <b>seven years. And her son returned</b> safely <b>from the war, and she was a nazirite</b> for <b>seven years. And at the end of seven years, she ascended to Eretz</b> Yisrael, <b>and Beit Hillel instructed her,</b> in accordance with their opinion, <b>that she should be a nazirite for an additional seven years. And at the end of</b> those <b>seven years she became ritually impure,</b> and was therefore required to observe yet another seven years of naziriteship, as ritual impurity negates the tally of a nazirite. <b>And she was found to be a nazirite</b> for <b>twenty-one years. Rabbi Yehuda said: She was a nazirite</b> for <b>only fourteen years</b> and not twenty-one.
+In a case of <b>one who had two sets of witnesses testifying about him</b> that he had taken a vow of naziriteship for a certain period, and <b>these</b> witnesses <b>testify that he took a vow of naziriteship</b> for <b>two</b> terms, <b>and these</b> witnesses <b>testify that he took a vow of naziriteship</b> for <b>five</b> terms. <b>Beit Shammai say: The testimony is divided,</b> i.e., the testimonies contradict each other, and since the testimonies are in conflict they are both rejected entirely <b>and there is no naziriteship here</b> at all. <b>And Beit Hillel say:</b> The testimonies are not completely in conflict with each other, as <b>two</b> terms <b>are included in five</b> terms, and the unanimous testimony, <b>that he is a nazirite</b> for <b>two</b> terms, is accepted.
+
+Chapter 4
+
+With regard to <b>one who said: I am hereby a nazirite, and another heard</b> this vow <b>and said: And I,</b> and a third person added: <b>And I, they are all nazirites.</b> If the vow of <b>the first was dissolved</b> by a halakhic authority, <b>they are all dissolved.</b> However, if the vow of <b>the last</b> individual <b>was dissolved</b> by a halakhic authority, the vow of <b>the last</b> individual alone <b>is dissolved, and all</b> the others remain <b>bound</b> by their nazirite vows. If someone <b>said: I am hereby a nazirite, and another heard and said: My mouth is like his mouth and my hair is like his hair, he is a nazirite.</b> If one said: <b>I am hereby a nazirite, and his wife heard</b> him <b>and said: And I,</b> he can <b>nullify her</b> vow of naziriteship if he so chooses (see Numbers 30:7–16). <b>But his</b> vow remains <b>intact,</b> as his naziriteship is not dependent on hers. However, if the wife said: <b>I am hereby a nazirite, and her husband heard and said: And I, he cannot nullify</b> her vow of naziriteship, as he would thereby be nullifying his own vow, which he made dependent on hers, and he does not have the ability to nullify his own vow. 
+If he said to his wife: <b>I am hereby a nazirite, and you,</b> i.e., you shall be a nazirite as well, <b>and she said: Amen,</b> in acceptance of this vow, <b>he can nullify her</b> vow, <b>and his</b> vow remains <b>intact.</b> However, if the wife said: <b>I am hereby a nazirite, and you, and he said: Amen, he cannot nullify</b> her vow. 
+With regard to <b>a woman who vowed to be a nazirite, and</b> she transgressed her vow since <b>she was drinking wine and rendering herself ritually impure by</b> contact with <b>the dead, she incurs the forty</b> lashes for each of the Torah prohibitions she transgressed. If <b>her husband nullified her</b> vow, <b>and she did not know that her husband had nullified her</b> vow, <b>and she was drinking wine and rendering herself impure by</b> contact with <b>the dead, she does not incur the forty</b> lashes, as she is no longer a nazirite. <b>Rabbi Yehuda says:</b> Even <b>if she does not incur the forty</b> lashes by Torah law, <b>she should incur lashes for rebelliousness [<i>makat mardut</i>],</b> an extrajudicial punishment imposed by the Sages, for her intention to commit a transgression, since she believed that it was prohibited to her.
+With regard to <b>a woman who vowed to be a nazirite and separated her animals</b> for her offerings of purity at the end of her term, <b>and afterward her husband nullified her vow,</b> which means that she is not in fact a nazirite, what becomes of these animals? <b>If the animal was his, it shall go out and graze among</b> the <b>flock</b> until it becomes blemished, like regular non-consecrated animals. <b>And if the animal was hers,</b> different <i>halakhot</i> apply to the various offerings: <b>The</b> animal she set aside as <b>a sin-offering must</b> be left to <b>die</b> by being shut in an enclosed area and deprived of food and water, as will be explained in the Gemara. <b>And</b> the animal separated for <b>a burnt-offering is sacrificed</b> on the altar as <b>a burnt-offering,</b> as in any case one may bring a voluntary burnt-offering. As for the one designated for <b>a peace-offering,</b> it is <b>sacrificed</b> as a voluntary <b>peace-offering. And</b> this peace-offering <b>is eaten for</b> only <b>one day,</b> in accordance with the <i>halakha</i> of the nazirite’s peace-offering, despite the fact that regular peace-offerings may be eaten for two days. <b>But</b> the offering <b>does not require bread,</b> i.e., loaves and wafers, unlike that of a nazirite. If <b>she had unallocated funds,</b> i.e., she had separated money for her offerings but had not stated which coins were designated for which offering, all the money <b>will be earmarked for</b> communal <b>gift</b> offerings. If she had <b>allocated funds,</b> i.e., she had decided which coins were for the payment of each offering, even if she had not yet purchased the animals, <b>the money for the sin-offering</b> is <b>taken</b> and cast <b>into the Dead Sea,</b> i.e., it must be destroyed, either by being thrown into the sea or by some other means. One may <b>not benefit</b> from it, as it possesses a measure of sanctity, <b>but</b> one also does <b>not misuse</b> property consecrated to the Temple <b>with it.</b> In other words, if one did derive benefit from this money he is not liable to bring an offering for misusing consecrated property. As for <b>the money for the burnt-offering, a burnt-offering is brought</b> with those coins, <b>and</b> one who benefits <b>from it</b> is liable for <b>misuse</b> of consecrated property, as it is sacred since it can be used toward the purchase of a gift offering. Similarly, with regard to <b>the money for a peace-offering, a peace-offering is brought</b> with those coins, <b>and</b> it <b>is eaten for one day and does not require bread.</b>
+The previous mishna discussed the case of a husband who nullified his wife’s vow after she separated her offerings of naziriteship. This mishna deals with a husband who nullified his wife’s naziriteship after she had completed her term and brought her offerings to the Temple. If <b>the blood</b> from <b>one of</b> her naziriteship offerings <b>was sprinkled</b> on the altar <b>on her behalf,</b> the husband <b>cannot nullify</b> her vow at this point. <b>Rabbi Akiva says: Even</b> before the sprinkling of the blood, <b>he cannot nullify</b> the vow as soon as <b>any one of the animals</b> for her offerings <b>has been slaughtered on her behalf.</b> The mishna continues: <b>In what</b> case <b>is this statement,</b> that he can no longer nullify the vow, <b>said?</b> It is when she is bringing the offerings <b>for</b> her <b>shaving of ritual purity,</b> when she has completed her term of naziriteship without becoming ritually impure (see Numbers 6:18). <b>However,</b> if she is sacrificing the offerings <b>for</b> her <b>shaving of impurity,</b> when she became ritually impure during her term of naziriteship, after which she restarts her naziriteship (see Numbers 6:9), her husband <b>can nullify</b> her vow. The reason is <b>that he can say: I do not want a downcast [<i>menuvvelet</i>] wife,</b> who does not drink wine. She would have to refrain from wine for a lengthy period if she were to begin her naziriteship anew. <b>Rabbi Meir says: He can nullify</b> her vow <b>even</b> at the stage <b>of</b> her <b>shaving of purity,</b> after she has begun sacrificing her offerings, <b>as he can say: I do not want a shaven wife,</b> and a nazirite is obligated to shave after bringing his or her offerings. 
+<b>A man can vow</b> that <b>his</b> minor <b>son should be a nazirite,</b> i.e., a father can declare his son a nazirite, <b>but a woman cannot vow</b> that <b>her son should be a nazirite. How so;</b> what are the details of this naziriteship? If the son <b>shaved</b> his hair, thereby demonstrating his rejection of the vow imposed by his father; <b>or</b> if <b>his relatives shaved him;</b> or if the son <b>objected</b> by saying that he has no desire for this naziriteship; <b>or if his relatives objected</b> on his behalf, the naziriteship is canceled. If this son who canceled the naziriteship <b>had animals separated</b> for his offerings, the one set aside for <b>the sin-offering must die, and the burnt-offering is sacrificed as a burnt-offering, and</b> the <b>peace-offering is sacrificed as a peace-offering. And</b> the peace-offering <b>is eaten for one day,</b> like the peace-offering of a nazirite, rather than the two days of a regular peace-offering, <b>and it does not require bread,</b> i.e., the loaves that accompany a nazirite’s peace-offering. If <b>he had unallocated funds,</b> they <b>will be allocated for</b> communal <b>gift</b> offerings. If he had <b>allocated funds</b> for his offerings, <b>the money for the sin-offering is taken</b> and cast <b>into the Dead Sea,</b> as one may <b>not benefit</b> from it <i>ab initio</i>, <b>but</b> if he benefits <b>from it,</b> he is <b>not</b> liable to bring an offering for <b>misuse</b> of consecrated property. With <b>the money for</b> the <b>burnt-offering they bring a burnt-offering;</b> it is prohibited to derive benefit from those coins <b>and</b> if he benefits <b>from it,</b> he is liable to bring an offering for <b>misuse</b> of consecrated property. With <b>the money for</b> the <b>peace-offering they bring a peace-offering, and</b> it <b>is eaten for one day and does not require bread.</b> 
+<b>A man can shave,</b> i.e., bring the offerings at the close of his term of naziriteship, <b>by</b> using offerings originally designated for <b>his father’s naziriteship, but a woman cannot shave by</b> means of the offerings for <b>her father’s naziriteship. How so;</b> how is this <i>halakha</i> applied? It applies to <b>one whose father was a nazirite and separated unallocated money for his naziriteship,</b> i.e., he did not state which coins were for which of his offerings, <b>and he died</b> before buying the animals, <b>and</b> the son <b>said</b> after his father’s death: <b>I am hereby a nazirite on the condition that I will shave by</b> means of <b>the money</b> that my <b>father</b> set aside. <b>Rabbi Yosei said:</b> In that case <b>these</b> coins are <b>allocated for</b> communal <b>gift</b> offerings, and the son may not use them, as <b>this is not</b> the case of the <i>halakha</i> that a son <b>can shave by</b> using <b>his father’s naziriteship.</b> Rather, <b>who is</b> the son <b>who can shave by</b> using <b>his father’s naziriteship?</b> This is referring to a son <b>and his father who were</b> both <b>nazirites</b> during his father’s lifetime, <b>and his father separated unallocated money for his naziriteship and died; this is the one who may shave by</b> using <b>his father’s naziriteship.</b>
+
+Chapter 5
+
+<b>Beit Shammai say: Consecration</b> that one performs in <b>error</b> nevertheless renders property <b>consecrated,</b> <b>and Beit Hillel say</b> it is <b>not consecrated. How so;</b> what is considered an act of erroneous consecration? If one <b>said: A black bull that will emerge from my house first is consecrated, and a white</b> bull <b>emerged</b> first, <b>Beit Shammai say</b> it is <b>consecrated and Beit Hillel say</b> it is <b>not consecrated.</b>  
+Similarly, if one said: <b>A gold dinar that will come up first in my hand is consecrated, and</b> when he reached into his pocket a dinar <b>of silver came up, Beit Shammai say</b> it is <b>consecrated and Beit Hillel say</b> it is <b>not consecrated.</b> Likewise, if one said: <b>A barrel of wine that will come up first in my hand</b> when I enter the cellar <b>is consecrated, and</b> a barrel <b>of oil came up</b> in his hand instead, <b>Beit Shammai say</b> it is <b>consecrated and Beit Hillel say</b> it is <b>not consecrated.</b>
+With regard to <b>one who took a vow of naziriteship,</b> who then regretted his vow and stopped observing the prohibition against drinking wine, <b>and</b> later <b>requested of a halakhic authority</b> to dissolve his vow, <b>and</b> the authority <b>ruled</b> that <b>he is bound</b> by his vow, finding no reason to dissolve it, he <b>counts</b> the term of naziriteship <b>from the time that he vowed,</b> including the days when he acted as though the vow were dissolved. In a case where <b>he requested of a halakhic authority</b> to dissolve his vow <b>and</b> the authority <b>dissolved it,</b> if <b>he had an animal separated</b> as a nazirite offering <b>it shall go out and graze among</b> the <b>flock.</b> On the basis of this <i>halakha</i>, and continuing their discussion in the previous mishna, <b>Beit Hillel said to Beit Shammai: Don’t you concede with regard to this</b> case <b>that it is an erroneous</b> act of <b>consecration, and</b> yet the <i>halakha</i> is <b>that it shall go out and graze among</b> the <b>flock?</b> This shows that you too accept the principle that an erroneous act of consecration does not take effect. <b>Beit Shammai said to</b> Beit Hillel: <b>Don’t you concede with regard to one</b> who was separating the animal tithe from his herd, i.e., passing his animals before him single file and consecrating every tenth one as a tithe, <b>that</b> if he <b>erred and called the ninth</b> animal: <b>Tenth; and the tenth: Ninth; and the eleventh: Tenth, that</b> each of them <b>is consecrated?</b> This proves that an erroneous act of consecration does take effect. <b>Beit Hillel said to them:</b> It is <b>not the rod</b> that <b>consecrates it.</b> The touch of the rod does not consecrate the animal, nor does the fact that he said: Tenth, by mistake. Not all errors cause the tithe to be consecrated, and the proof is as follows: <b>And what</b> would be the <i>halakha</i> <b>if he had erred and placed the rod on the eighth or on the twelfth,</b> and labeled them: Tenth? Can it be suggested that <b>perhaps he performed anything</b> of consequence? The <i>halakha</i> is that the eighth or twelfth animal cannot be consecrated as tithe. <b>Rather,</b> why is the ninth or eleventh animal consecrated? There is a specific reason for this <i>halakha</i>, as the same <b>verse that consecrated the tenth</b> also <b>consecrated the ninth</b> <b>and the eleventh.</b> It is a Torah edict that the consecration takes effect with regard to those two animals. Therefore, one cannot infer from this case that an erroneous act of consecration takes effect.
+With regard to <b>one who took a vow of naziriteship and went to bring his animal</b> which he set aside for his nazirite offering <b>and discovered that it was stolen,</b> and due to the need to separate an additional animal now regrets having taken his vow, <b>if he took a vow of naziriteship before his animal was stolen, he is a nazirite,</b> as a vow cannot be dissolved as the result of a later event. <b>But if he took a vow of naziriteship after his animal was stolen, he is not a nazirite,</b> as it is retroactively established that his vow was taken in error from the outset, as he relied on an animal he did not possess. <b>And this</b> was the <b>error</b> that <b>Naḥum the Mede erred</b> when he failed to distinguish between an event that occurred before the vow was taken and an event that occurred afterward. The incident in question was as follows: <b>When nazirites were ascending from the exile</b> to sacrifice their offerings, <b>and they found the Temple destroyed, Naḥum the Mede said to them: If you had known that the Temple</b> would be <b>destroyed, would you have taken a vow of naziriteship? They said to him:</b> Certainly <b>not,</b> as there is no remedy for a naziriteship in this case. <b>And Naḥum the Mede dissolved</b> the vow <b>for them.</b> <b>And when the matter came before the Rabbis, they said:</b> His ruling is incorrect. Rather, <b>whoever took a vow of naziriteship before the Temple was destroyed,</b> like these nazirites from the exile, he is <b>a nazirite,</b> as he committed no error at the time of his vow, and one cannot dissolve vows based a new situation. However, one who stated his vow <b>after the Temple was destroyed is not a nazirite,</b> as he vowed based on an erroneous assumption.
+If there <b>were</b> people <b>walking along the way, and one</b> other person was <b>approaching them,</b> and <b>one</b> of those walking <b>said: I am hereby a nazirite if this</b> person approaching us <b>is so-and-so. And</b> another <b>one</b> of them <b>said: I am hereby a nazirite if this is not so-and-so,</b> while a third member of the group said: <b>I am hereby a nazirite if one of you</b> two <b>is a nazirite,</b> and a fourth said: I am hereby a nazirite <b>if neither of you is a nazirite,</b> and another added: I am hereby a nazirite <b>if both of you are nazirites.</b> Finally, the last person said: I am hereby a nazirite <b>if all you</b> who spoke before me <b>are nazirites.</b> <b>Beit Shammai say</b> that <b>they are all nazirites,</b> as by saying: I am hereby a nazirite, they have accepted naziriteship upon themselves even if their statements turn out to be incorrect. Beit Shammai maintain that a vow of naziriteship taken in error is considered a valid vow of naziriteship. <b>And Beit Hillel say: Only he whose statement was not fulfilled is a nazirite. And Rabbi Tarfon says: Not</b> a single <b>one of them is a nazirite,</b> including those whose statements were correct. Rabbi Tarfon maintains that a vow of naziriteship must be pronounced in an explicit manner, without any hint of uncertainty. In this case, none of them knew for sure the identity of the person coming toward them, and therefore they could not be certain they were nazirites at the time of their vows.
+If the person approaching them <b>turned back</b> so that his identity was never discovered, <b>not</b> one of them is <b>a nazirite.</b> The matter was never clarified, and the <i>halakha</i> is lenient in cases of uncertain naziriteship. <b>Rabbi Shimon says</b> that the <i>halakha</i> is stringent with regard to an uncertainty of this kind, and therefore they should proceed as follows in order to avoid any uncertainty: Each of those who took a vow <b>should say: If it was in accordance with my statement, I am hereby an obligatory nazirite,</b> as my condition was fulfilled, <b>and if not, I am hereby a voluntary nazirite,</b> and in this manner they are all nazirites either way.
+Someone <b>saw a kosher animal with characteristics of both a domesticated animal and a non-domesticated animal [<i>koy</i>], and said: I am hereby a nazirite if this is a non-domesticated animal;</b> and another individual said: <b>I am hereby a nazirite if this is not a non-domesticated animal;</b> and a third person said: <b>I am hereby a nazirite if this is a domesticated animal;</b> and a fourth said: <b>I am hereby a nazirite if this not a domesticated animal.</b> The mishna continues: A fifth person added: <b>I am hereby a nazirite if this is a non-domesticated animal and a domesticated animal,</b> and a sixth person said: <b>I am hereby a nazirite if this is neither a non-domesticated animal nor a domesticated animal.</b> Someone who heard all the above statements said: <b>I am hereby a nazirite if one of you is a nazirite,</b> and another one stated: <b>I am hereby a nazirite if not one of you is a nazirite,</b> and a final person said: <b>I am hereby a nazirite if all of you are nazirites.</b> In this case, <b>they are all nazirites.</b>
+
+Chapter 6
+
+<b>Three types</b> of actions <b>are prohibited for a nazirite: The</b> contraction of <b>ritual impurity</b> from a corpse, <b>and the shaving</b> of one’s hair, <b>and</b> eating or drinking any substances <b>that emerge from the vine.</b> The mishna adds: <b>And all</b> products <b>that emerge from the vine combine with one another</b> to the amount that renders a nazirite liable to receive lashes. <b>And he is liable only if he eats an olive-bulk of the grapes.</b> <b>An initial</b> version of the <b>mishna says</b> that a nazirite is liable to receive lashes <b>only if he drinks a quarter</b>-<i>log</i> of <b>wine. Rabbi Akiva says: Even</b> if he <b>soaked his bread in wine and</b> the two together <b>contain enough to combine</b> to the amount of <b>an olive-bulk,</b> he is <b>liable.</b>
+And furthermore, a nazirite is <b>liable</b> to receive lashes <b>for</b> consuming <b>wine by itself, and for grapes by themselves, and for <i>ḥartzannim</i> by themselves, and for <i>zaggim</i> by themselves,</b> as each of these is forbidden separately by the Torah. <b>Rabbi Elazar ben Azarya says: He is liable only if he eats</b> an olive-bulk that includes at least <b>two <i>ḥartzannim</i> and</b> one <b><i>zag</i>,</b> in accordance with the verse “From <i>ḥartzannim</i> to <i>zag</i>” (Numbers 6:4), where the first term is in the plural and the second in the singular. The mishna discusses the meaning of these terms: <b>Which</b> parts <b>are <i>ḥartzannim</i> and which are <i>zaggim</i>? The <i>ḥartzannim</i> are the outside</b> parts, the skin of the grape, while <b>the <i>zaggim</i> are the inner</b> parts, the seeds. This is <b>the statement of Rabbi Yehuda. Rabbi Yosei says:</b> The opposite is the case and this is the mnemonic so <b>that you should not err:</b> It is <b>like a bell [<i>zog</i>]</b> worn <b>by an animal,</b> in which <b>the outer</b> part, which corresponds to the skin of a grape, is called <b><i>zog</i>, and the inner</b> portion of the bell, the clapper, which corresponds to the seeds in a grape, is called <b><i>inbal</i>.</b> 
+<b>A naziriteship</b> of <b>unspecified</b> length lasts for <b>thirty days.</b> If a nazirite <b>shaved</b> his hair during that period, <b>or if he was shaved by bandits [<i>listim</i>]</b> against his will, this <b>negates thirty days</b> of his naziriteship, which he must count afresh. With regard to <b>a nazirite who shaved</b> his hair, <b>whether</b> he did so <b>with scissors or with a razor, or</b> if he <b>pulled out [<i>sifsef</i> ] any amount,</b> he <b>is liable.</b> <b>A nazirite may shampoo [<i>ḥofef</i> ]</b> his head <b>and separate [<i>mefaspes</i>]</b> his hairs manually, without concern that hairs might fall out. <b>However, he may not comb</b> his hair. <b>Rabbi Yishmael says:</b> A nazirite <b>may not shampoo</b> his hair <b>with earth because</b> this <b>causes the hair to fall out.</b> 
+<b>A nazirite who was drinking wine all day is liable</b> to receive <b>only one</b> set of lashes. If people <b>said to him</b> during the course of the day: <b>Do not drink, do not drink, and</b> nevertheless <b>he</b> continues to <b>drink, he is liable for each and every</b> time he was warned. If a nazirite <b>kept shaving all day, he is liable</b> to receive <b>only one</b> set of lashes. If <b>they said to him: Do not shave, do not shave, and he shaves, he is liable for each and every</b> time he was warned. If he <b>became ritually impure from a corpse</b> many times <b>all day, he is liable</b> to receive <b>only one</b> set of lashes. If <b>they said to him: Do not become impure, do not become impure, and he</b> continues to <b>become impure, he is liable for each and every</b> time he was warned.
+<b>Three types</b> of actions <b>are prohibited for a nazirite:</b> Contracting <b>ritual impurity</b> imparted by a corpse, <b>and shaving</b> his hair, <b>and</b> eating or drinking any substances <b>that emerge from the vine.</b> There is a greater <b>stricture with regard to</b> the prohibitions of <b>impurity and shaving than</b> that of substances <b>that emerge from the vine, as impurity and shaving negate</b> his naziriteship, i.e., he must add thirty days to his term of naziriteship or start it afresh. <b>But</b> if he eats or drinks <b>that</b> which <b>emerges from the vine,</b> this <b>does not negate</b> his naziriteship. Conversely, there is a greater <b>stricture with regard to</b> substances <b>that emerge from the vine than</b> with regard to <b>impurity and shaving, as</b> in the case of products <b>that emerge from the vine nothing is exempted from its general prohibition</b> in certain circumstances, i.e., there are no exceptions. <b>But</b> with regard to <b>impurity and shaving</b> certain cases <b>are exempted from their general prohibition.</b> For example, there are the cases <b>of obligatory shaving,</b> e.g., a leper who was purified during his naziriteship, <b>and of a corpse with no one to bury it [<i>met mitzva</i>].</b> A nazirite may tend to the burial of a <i>met mitzva</i>, despite the fact that he will thereby contract ritual impurity from a corpse. The mishna adds: <b>And</b> there is a greater <b>stricture with regard to impurity than</b> with regard to <b>shaving, as</b> a nazirite’s <b>impurity negates all</b> his days of naziriteship and begins his term afresh, <b>and he is liable to</b> bring <b>an offering for it,</b> before starting his new term of naziriteship. <b>But shaving negates only thirty</b> days at most, <b>and he is not liable to</b> bring <b>an offering for it.</b>
+With regard to the <b>shaving of ritual impurity</b> performed by a nazirite who became impure during his naziriteship, <b>how</b> is it performed? The priest <b>would sprinkle</b> the waters of purification on him <b>on the third and the seventh</b> days after he contracted his impurity, as performed for all those who contracted impurity imparted by a corpse. <b>And he shaves</b> his hair <b>on the seventh</b> day <b>and brings his offerings on the eighth</b> day. <b>And if he shaved on the eighth</b> day <b>he brings his offerings on that day,</b> this is <b>the statement of Rabbi Akiva. Rabbi Tarfon said to him: What is</b> the difference <b>between this</b> ritual <b>and</b> that of <b>a leper?</b> A leper also shaves on the seventh day and sacrifices his offerings on the eighth. However, if a leper shaves on the eighth day he brings his offerings on the ninth day, not on the day of his shaving. Rabbi Akiva <b>said to him: The purification of this</b> impure nazirite <b>depends on his days,</b> as he immerses on the seventh day like all those who contract impurity imparted by a corpse, which means he is already ritually pure on the eighth day. <b>But</b> with regard to <b>a leper, his purification depends on his shaving.</b> Any immersion performed earlier is of no account, and must be repeated. <b>And</b> a leper <b>brings</b> his <b>offering only if the sun has set</b> following his immersion. Since offerings are not sacrificed at night, the bringing of his offering is postponed until the following day.
+With regard to a nazirite’s <b>shaving of purity</b> after the completion of his term of naziriteship, <b>how</b> is it performed? <b>He would bring three animals:</b> One for <b>a sin-offering,</b> one for <b>a burnt-offering, and</b> one for <b>a peace-offering. And he slaughters the peace-offering and shaves</b> his hair <b>after</b> he slaughters <b>them.</b> This is <b>the statement of Rabbi Yehuda. Rabbi Elazar says: He would shave only after</b> he slaughtered <b>the sin-offering, as the sin-offering precedes</b> the other offerings <b>in all places,</b> and therefore he sacrifices the sin-offering first. He shaves his hair after he slaughters this offering. <b>And if he shaved after</b> the sacrifice of any <b>one of the three of them, he has fulfilled</b> his obligation after the fact.
+<b>Rabban Shimon ben Gamliel says:</b> If a nazirite <b>brought three animals without specifying</b> which of them was for which offering, the one <b>that is fit for a sin-offering,</b> i.e., a female sheep in its first year, <b>is sacrificed as a sin-offering;</b> that which is fit <b>for a burnt-offering,</b> a male sheep in its first year, <b>is sacrificed as a burnt-offering;</b> and that which is fit <b>for a peace-offering,</b> a ram, i.e., a male sheep over the age of one year, <b>is sacrificed as a peace-offering.</b> After the nazirite shaved off his hair, <b>he would take the hair of his consecrated head and throw</b> it <b>under the pot</b> in which the peace-offering was cooked, where it would burn. <b>And if</b> the nazirite <b>shaved in</b> the rest of <b>the country,</b> i.e., outside the Temple, <b>he would not throw</b> the hair <b>under the pot. In what</b> case <b>is this statement said?</b> It is said <b>with regard to the shaving of purity. However, with regard to the shaving of impurity,</b> i.e., shaving that accompanied his guilt-offering and sin-offering of birds after his term of naziriteship was interrupted by impurity, <b>he would not throw</b> his hair <b>under the pot</b> in which his offerings were cooked, as the Torah stated this requirement only for a pure nazirite. <b>Rabbi Meir says: Everyone throws</b> his hair <b>under the pot,</b> including a pure nazirite who shaved outside the Temple and an impure nazirite, <b>except for an impure</b> nazirite <b>who shaved in the</b> rest of <b>the country.</b> In that case <b>alone</b> he refrains from throwing his hair to be burned beneath his offering.
+The nazirite <b>would cook the peace-offering or overcook it,</b> i.e., cook it thoroughly. <b>The priest takes the cooked foreleg from the ram, and one unleavened loaf from the basket, and one unleavened wafer, and places</b> them <b>on the palms of the nazirite and waves them,</b> as described in the Torah (Numbers 6:19–20). <b>And afterward the nazirite is permitted to drink wine and to contract ritual impurity</b> imparted <b>by a corpse.</b> <b>Rabbi Shimon says: Once the blood</b> of <b>one</b> of the offerings <b>has been sprinkled on</b> the nazirite’s <b>behalf, the nazirite is permitted to drink wine and to contract ritual impurity</b> imparted <b>by a corpse.</b> The rest of the ritual is not indispensable for his purification.
+As taught earlier (45a) the nazirite shaves after having brought one, or all, of his offerings. This mishna discusses what the <i>halakha</i> is if the offering was found to be invalid after the nazirite had shaved. If a nazirite <b>shaved</b> based <b>upon the</b> requisite <b>offering, and</b> afterward the offering <b>was found</b> to be <b>invalid</b> for any reason, <b>his shaving is invalid and his offerings do not count</b> toward the fulfillment of <b>his</b> obligation. If he <b>shaved</b> based <b>upon the sin-offering, that</b> was found to have been sacrificed <b>not for its own sake,</b> which invalidates the offering, <b>and afterward he brought his</b> other <b>offerings for their own sake, his shaving is invalid and his</b> other <b>offerings do not count</b> toward the fulfillment of <b>his</b> obligation. If he <b>shaved</b> based <b>upon the</b> requisite <b>burnt-offering or</b> having <b>brought the</b> requisite <b>peace-offering,</b> and <b>these</b> were offered <b>not for their own sake, and afterward he brought his</b> remaining <b>offerings for their own sake, his shaving is invalid and his offerings do not count</b> toward the fulfillment of <b>his</b> obligation. <b>Rabbi Shimon says:</b> In the case of one who shaved based upon a burnt-offering or a peace-offering that was sacrificed not for its own sake, <b>that offering,</b> which was performed incorrectly, <b>does not count</b> toward the fulfillment of <b>his</b> obligation; <b>however,</b> his <b>other offerings do count. And</b> everyone agrees that <b>if he shaved</b> based <b>upon all three of them,</b> i.e., he brought all three offerings, without specifying which offering he is basing his shaving upon, <b>and</b> even <b>one of them was found valid, his shaving is valid, but he must bring</b> the <b>other offerings</b> in order to fulfill his obligation.
+With regard to <b>one on whose behalf the blood of one</b> of his nazirite offerings <b>was sprinkled</b> on the altar, <b>and he became ritually impure</b> before bringing the rest of his offerings, <b>Rabbi Eliezer says:</b> His impurity <b>negates the entire</b> tally, and he remains a nazirite. <b>And the Rabbis say: Let him bring the rest of his offerings and be purified.</b> The Rabbis <b>said to</b> Rabbi Eliezer: <b>An incident</b> occurred <b>involving Miriam of Tarmod</b> who was a nazirite, <b>that the blood of one</b> of her offerings <b>was sprinkled on her behalf, and they came and told her that her daughter was mortally ill. And she went and found</b> that her daughter <b>was dead,</b> and thereby contracted impurity. <b>And the Rabbis said: Let her bring the rest of her offerings and be purified.</b>
+
+Chapter 7
+
+<b>A High Priest and a nazirite may not become ritually impure</b> even <b>to</b> bury <b>their</b> deceased <b>relatives. However, they become impure to</b> bury <b>a corpse with no one to bury it [<i>met mitzva</i>].</b> If one of them comes across the corpse of a Jew, and there is nobody else available to bury it, he must bury the body. If a High Priest and a nazirite <b>were walking along the way and they found a <i>met mitzva</i>,</b> and one of them can tend to the burial by himself, <b>Rabbi Eliezer says: Let</b> the <b>High Priest become impure, and</b> do <b>not let</b> the <b>nazirite become impure. And the Rabbis say: Let</b> the <b>nazirite become impure, and</b> do <b>not let</b> even <b>a common priest become impure.</b> <b>Rabbi Eliezer said to</b> the Rabbis: It is preferable to <b>let</b> the <b>priest become impure, as he does not bring an offering for his impurity, and</b> do <b>not let</b> the <b>nazirite become impure, as he brings an offering for his impurity.</b> The Rabbis <b>said to him:</b> On the contrary, <b>let</b> the <b>nazirite become impure, as his sanctity is not permanent, and</b> do <b>not let a priest become impure, as his sanctity is permanent.</b>
+<b>A nazirite shaves for</b> having become impure from <b>these</b> following sources of <b>ritual impurity: For</b> having become impure with impurity imparted by <b>a corpse; and for</b> impurity imparted by <b>an olive-bulk of a corpse; and for</b> impurity imparted by <b>an olive-bulk of fluid [<i>netzel</i>]</b> from a corpse; <b>and for</b> impurity imparted by <b>a full ladle [<i>tarvad</i>] of dust</b> from a corpse; and <b>for</b> impurity imparted by <b>the spine; and for</b> impurity imparted by <b>the skull; and for</b> impurity imparted by <b>a limb from a corpse or for</b> impurity imparted by <b>a limb</b> severed <b>from a living</b> person, <b>upon</b> either of <b>which there is a fitting</b> quantity of <b>flesh; and for</b> impurity imparted by <b>a half-<i>kav</i> of bones</b> from a corpse; <b>and for</b> impurity imparted by <b>a half-<i>log</i></b> of <b>blood.</b> <b>And</b> a nazirite shaves in each of these cases for becoming impure <b>by coming into contact with them; and for</b> becoming impure by <b>carrying them; and for</b> becoming impure by <b>their tent,</b> i.e., if he was positioned like a tent over them, or if he entered a tent that contains them, or if they served as a tent over him. <b>And</b> as <b>for a bone that is a barley-grain-bulk,</b> he shaves <b>for</b> becoming impure by <b>coming into contact with it and by carrying it.</b> However, he is not rendered impure with the impurity imparted in a tent, i.e., by being under the same roof as the bone. <b>For</b> all of <b>these</b> occurrences, <b>a nazirite shaves, and</b> a priest <b>sprinkles</b> the ashes of the red heifer on him <b>on the third and on the seventh</b> days to purify him from the impurity imparted by a corpse. <b>And he negates</b> all <b>the previous</b> days he counted toward his naziriteship, <b>and he begins counting</b> his term of naziriteship again <b>only after he becomes pure and brings his offerings.</b>
+The previous mishna listed the sources of ritual impurity for which a nazirite must shave. This mishna adds: <b>However,</b> the nazirite does not shave for these: <b>The hanging</b> branches over a corpse, i.e., a tree overhanging a body that a nazirite passes, but it is uncertain which branches are over a corpse; <b>and the projecting</b> stones from fences when the place of the impurity is unknown; <b>and a <i>beit haperas</i>,</b> a place that contained a grave and was plowed. In the latter case, the entire area around the grave is impure from a corpse due to an uncertainty, as it might contain human bones. The mishna continues its list: <b>And the land of the nations,</b> i.e., a nazirite left Eretz Yisrael for another land. The Sages decreed that all land outside of Eretz Yisrael is ritually impure. <b>And the grave cover; and the grave walls</b> upon which the cover rests; <b>and a quarter-</b><i>log</i> <b>of blood</b> from a corpse; <b>and a tent; and a quarter-</b><i>kav</i> <b>of bones</b> of a corpse; <b>and vessels that are touching a corpse. And</b> if the nazirite is <b>in the days of his counting,</b> i.e., the seven days a leper must count after purification from his leprosy; <b>or in his days of full</b> leprosy, when he is a full-fledged leper, <b>for these the nazirite does not shave.</b> This is the case even if he is rendered impure by one of the sources listed in the previous mishna. <b>And</b> in those cases listed that involve ritual impurity from a corpse, <b>one sprinkles</b> the purification water upon him <b>on the third and on the seventh</b> days of his purification, <b>and he does not negate the earlier</b> days of his naziriteship, but they are considered part of his naziriteship term. <b>And he starts counting</b> the rest of his naziriteship to complete his term <b>immediately</b> after his purification, <b>and he has no</b> obligation to sacrifice <b>an offering</b> of impurity for these sources of ritual impurity. <b>Actually they said</b> an ancient tradition that these <b>days of</b> the impurity of <b>the <i>zav</i></b> (Leviticus 15:1–15) <b>and the <i>zava</i></b> (Leviticus 15:25–30) <b>and the days of the confinement of a leper</b> before he is confirmed as a full-fledged leper (Leviticus 13:4–5) <b>count for him</b> toward the period of his naziriteship.
+<b>Rabbi Eliezer said in the name of Rabbi Yehoshua:</b> With regard to <b>any ritual impurity from a corpse for which a nazirite must shave, one is liable due to</b> the prohibition of <b>entering the Temple</b> after contracting that impurity. If someone who became impure from one of those sources of impurity enters the Temple, he violates the prohibition against an impure individual entering the sacred space. <b>And</b> with regard to <b>any impurity from a corpse for which a nazirite does not shave, one is</b> likewise <b>not liable due to</b> the prohibition of <b>entering the Temple</b> after contracting it. <b>Rabbi Meir said: This</b> impurity from a corpse that does not obligate a nazirite to shave <b>should not be more lenient than</b> the impurity of <b>a creeping animal.</b> The Torah clearly states that one rendered impure from a creeping animal is prohibited from entering the Temple (see Leviticus 5:2–3). The mishna continues to address the sources of ritual impurity for which a nazirite must shave. <b>Rabbi Akiva said: I discussed</b> this matter <b>before Rabbi Eliezer</b> and suggested the following <i>a fortiori</i> inference: <b>If,</b> with regard to <b>a bone that is a barley-grain</b>-<b>bulk, which does not render a person impure in a tent, a nazirite must</b> nevertheless <b>shave for touching it or carrying it,</b> then in the case of <b>a quarter-</b><i>log</i> <b>of blood, which is</b> more stringent in that it <b>renders a person impure in a tent, is it not logical that a nazirite should shave for touching it or carrying it?</b> Rabbi Eliezer <b>said to me: What is this, Akiva? One cannot argue by means of an <i>a fortiori</i> inference here,</b> in this particular case. However, Rabbi Eliezer did not provide a reason for this response. Rabbi Akiva continued: <b>And when I came and presented</b> these <b>matters before Rabbi Yehoshua, he said to me: You spoke well,</b> i.e., your logic is flawless, <b>but they indeed said</b> that this is a <b><i>halakha</i></b> transmitted to Moses from Sinai, which cannot be refuted by means of an <i>a fortiori</i> inference.
+
+Chapter 8
+
+With regard to <b>two nazirites, where one</b> other person <b>said to them: I saw one of you become impure, but I do not know which</b> one <b>of you</b> it was, they must each complete their naziriteship terms, <b>shave</b> their hair, <b>and</b> both together <b>bring an offering of ritual impurity and an offering of purity,</b> due to the uncertainty. <b>And</b> one of them <b>says</b> to the other: <b>If I am</b> the <b>impure</b> one, <b>the offering of impurity is mine and the offering of purity is yours; and if I am</b> the <b>pure</b> one, <b>the offering of purity is mine and the offering of impurity is yours.</b> <b>And</b> because of the uncertainty <b>they</b> each <b>count</b> a further <b>thirty days</b> of naziriteship <b>and</b> both together <b>bring an offering of purity. And</b> one of them <b>says: If I am the</b> previously <b>impure one,</b> that <b>offering of impurity</b> sacrificed earlier was <b>mine, and the offering of purity</b> was <b>yours; and this</b> offering sacrificed now <b>is my offering of purity. And if I am the</b> previously <b>pure one, the offering of purity</b> brought earlier was <b>mine, and the offering of impurity</b> was <b>yours; and this</b> current offering <b>is your offering of purity.</b> The previous mishna described how two nazirites sacrifice offerings of impurity and purity, in a situation in which one of them has become impure but they do not know which one. This mishna discusses what must be done if <b>one of them dies</b> before bringing his offerings. <b>Rabbi Yehoshua said:</b> The surviving nazirite <b>asks someone in the marketplace,</b> a non-nazirite, <b>to vow to be a nazirite corresponding to him,</b> i.e., under the same conditions as his own naziriteship, so that he can bring offerings together with him. <b>And he says</b> to him as follows: <b>If I was impure, you are hereby a nazirite immediately; and if I was pure, you are hereby a nazirite after thirty days. And they</b> both proceed to <b>count thirty days and bring an offering of impurity and an offering of purity. And</b> the nazirite who was defined as having uncertain impurity <b>says: If I am the impure</b> one, <b>the offering of impurity is mine and the offering of purity is yours; and if I am the pure one, the offering of purity is mine and the offering of impurity</b> we brought shall be <b>of uncertain</b> status. <b>And they</b> subsequently <b>count</b> another <b>thirty days and bring an offering of purity, and</b> the first nazirite <b>says: If I</b> was <b>the impure</b> one, <b>the offering of impurity</b> that we sacrificed at the end of the first thirty days was <b>mine, and the offering of purity</b> we brought then was <b>yours; and this</b> offering I am bringing now is <b>my offering of purity. And if I</b> was <b>the pure</b> one, and the deceased nazirite was impure, <b>the offering of purity</b> we brought thirty days ago was <b>mine, and the offering of impurity</b> we brought earlier was <b>of uncertain</b> status, <b>and this is your offering of purity.</b> <b>Ben Zoma said to</b> Rabbi Yehoshua: <b>And who will listen to him to vow to be a nazirite corresponding to him?</b> How can one design a <i>halakha</i> on the assumption that a non-nazirite will agree to be a nazirite for a lengthy term? <b>Rather,</b> a different procedure is available: After thirty days of naziriteship <b>he brings a bird sin-offering and an animal burnt-offering, and says: If I was impure, the sin-offering is for my obligation</b> as an impure nazirite, <b>and the burnt-offering</b> is a regular <b>gift</b> offering. <b>And if I was pure, the burnt-offering is for my obligation</b> as a pure nazirite, <b>and the sin-offering</b> is <b>of uncertain</b> status. <b>And he counts</b> another <b>thirty days, and brings an offering of purity, and says: If I was impure, the first burnt-offering</b> I brought should be considered <b>a gift</b> offering, <b>and this</b> one I am bringing now is for my <b>obligation. And if I was pure, the first burnt-offering</b> I brought is for my <b>obligation</b> as a pure nazirite, <b>and this</b> one I am bringing now is <b>a gift</b> offering. <b>And these,</b> i.e., the sin-offering and peace-offering I am sacrificing now, comprises <b>the rest of my offerings</b> that I was obligated to bring earlier. <b>Rabbi Yehoshua said:</b> According to your opinion, <b>it turns out</b> that <b>this</b> nazirite <b>brings his offerings in halves,</b> i.e., in stages. If he was pure, he brings his burnt-offering thirty days before the rest of his offerings. <b>However, the Rabbis agreed with ben Zoma,</b> and disregarded the concern about splitting up the offerings.
+In the case of <b>a nazirite who,</b> on the first day of his naziriteship, <b>was impure</b> from a corpse as a matter of <b>uncertainty and</b> was also <b>a confirmed leper</b> as a matter of <b>uncertainty,</b> i.e., it was uncertain whether or not he had leprosy, how can he fulfill the shaving obligations of a pure nazirite and an impure leper? The problem facing this nazirite is that a leper must shave both when he begins his purification process and at the close of it, one week later. However, a nazirite is prohibited from shaving. Additionally, a leper may not partake of sacrificial food, but a nazirite may. Therefore, <b>he may partake of sacrificial food sixty days after</b> he may have become impure, when the uncertainty with regard to leprosy will have been clarified. He shaves for the first time for his leprosy after thirty days, and for the second time thirty days later, the shaving of the end of the purification process; at which point he brings the offerings of a purified leper and may partake of sacrificial food. <b>But</b> he <b>may drink wine and become impure from the dead,</b> effectively ending his naziriteship, only <b>after 120 days.</b> This is because he might have been a full-fledged leper, which means that his shavings count toward his leprosy, not his naziriteship. Consequently, after the first sixty days he must observe another thirty days of naziriteship and shave again. Even then he has yet to fulfill all his obligations, as he might have been impure from a corpse, which means his shaving after ninety days was for his impurity. He must therefore remain a nazirite for another thirty days, before shaving one final time at the end of 120 days to fulfill his naziriteship obligation. The mishna notes: The reason that he cannot shave for his leprosy after seven days and perform the second shaving of a leper seven days later is <b>because the shaving of leprosy overrides</b> the prohibition of <b>the shaving of a nazirite</b> only <b>when his</b> status as <b>a leper</b> is <b>definite. However, when his</b> status as <b>a leper</b> is <b>uncertain,</b> the shaving <b>does not override</b> his naziriteship, and therefore he must wait thirty days before each of his shavings for leprosy.
+
+Chapter 9
+
+<b>Gentiles do not have naziriteship,</b> i.e., the <i>halakhot</i> of naziriteship do not apply to gentiles. They are not subject to the prohibitions of a nazirite, nor does one accept their offerings at the end of naziriteship. However, <b>women and</b> Canaanite <b>slaves do have naziriteship.</b> The mishna adds: There is a greater <b>stringency in</b> the case of <b>women than in</b> the case of <b>slaves, as</b> a master <b>may force his slave</b> to drink wine, shave his hair, or become ritually impure from a corpse, despite the slave’s vow of naziriteship, <b>but</b> a husband <b>cannot force his wife</b> to transgress her naziriteship. The previous mishna taught that the naziriteship of women includes a stringency that does not apply to slaves. This mishna adds: There is a greater <b>stringency in</b> the case of <b>slaves than in</b> the case of <b>women, as</b> a man <b>can nullify the vows of his wife but he cannot nullify the vows of his slave,</b> despite the fact that he can prevent him from fulfilling them in practice. Similarly, if <b>he nullified</b> the naziriteship <b>of his wife it is permanently nullified,</b> and it remains nullified even if she is later divorced or widowed. Conversely, if <b>he nullified</b> the naziriteship <b>of his slave</b> by forcing him to violate the terms of his vow of naziriteship, when the slave <b>is emancipated he completes his naziriteship.</b> In a case where a slave took a vow of naziriteship but was prevented by his master from fulfilling the terms of his vow, the Sages engaged in a dispute what the <i>halakha</i> would be if he permanently <b>left his</b> master’s <b>presence,</b> i.e., he ran away without being emancipated. <b>Rabbi Meir says: He may not drink</b> wine. Since the slave is free in practice, his vow goes into effect. <b>And Rabbi Yosei says: He may drink</b> wine, as he is not emancipated.
+With regard to <b>a nazirite who shaved</b> for the conclusion of his naziriteship, <b>and it</b> later <b>became known to him that</b> during his naziriteship <b>he was ritually impure</b> from a corpse, <b>if</b> it was <b>a known impurity,</b> i.e., people were aware of the impurity when he became impure, <b>he negates</b> his entire naziriteship. <b>And if it was ritual impurity</b> imparted by a grave <b>in the depths,</b> one that was unknown at the time, <b>he does not negate</b> his naziriteship. <b>If</b> he discovered he was impure <b>before he shaved, he negates</b> his naziriteship <b>in either case.</b> The mishna asks: <b>How</b> does one differentiate between a known and an unknown impurity? If a nazirite <b>descended to immerse in a cave, and a corpse was found floating at the mouth of the cave,</b> he is <b>impure,</b> as an openly visible corpse is a known impurity. What, then, is an impurity of the depths? This is referring to a case where the corpse <b>was found sunk into the ground of the cave</b> in such a manner that it was unknown. However, even here the circumstances of the case must be taken into account. If one <b>descended</b> not to immerse himself in the water, as he was ritually pure, but <b>to cool</b> himself, he remains <b>pure.</b> If he was impure and entered the water <b>to purify himself from the impurity from a corpse,</b> he is <b>impure.</b> The reason is that something <b>that</b> has <b>the presumptive status of impurity</b> remains <b>impure, and</b> something that has <b>the presumptive status of purity</b> is <b>pure, as there is a basis for the matter.</b> It is reasonable that items or people retain their presumptive status.
+<b>One who finds a corpse for the first</b> time, i.e., he discovers a single corpse in a place that was not previously established as a cemetery, if the corpse is <b>lying in</b> the <b>usual manner</b> of Jewish burial, <b>he removes it</b> from there <b>and</b> also <b>its surrounding</b> earth. It is assumed that this corpse was buried there alone. There is no concern that this area is a cemetery and therefore the corpse may not be moved, nor does one take into account the possibility that another corpse may be buried in the vicinity. Similarly, if he found <b>two</b> corpses, <b>he removes them and their surrounding</b> earth. In a case where he <b>found three</b> corpses, <b>if there is</b> a space <b>between this</b> corpse <b>and that</b> corpse <b>of four to eight cubits,</b> in a standard design, <b>this is a graveyard.</b> There is a concern that this might be an ancient cemetery. One must therefore <b>examine from that</b> spot <b>outward</b> for <b>twenty cubits.</b> If one <b>finds</b> another corpse <b>at the end of twenty cubits,</b> he <b>examines</b> from that spot <b>outward twenty cubits, as there is a basis for</b> anticipating <b>the matter.</b> It is likely that he has stumbled upon an ancient gravesite. He is not permitted to relocate the corpses, despite the fact <b>that if he had found</b> the single corpse by itself <b>at first</b> he could have <b>removed it and its surrounding</b> earth.
+<b>Any</b> case of <b>uncertainty</b> with regard to <b>leprous sores</b> is <b>initially</b> deemed <b>pure until it is established that</b> it is a case <b>of ritual impurity. Once</b> it <b>has been determined</b> to be a case <b>of impurity, uncertainty</b> concerning <b>it is</b> deemed <b>impure.</b> This mishna discusses another case that includes the statement: There is a basis to anticipate the matter. <b>One examines a man who experienced a gonorrhea-like discharge [<i>zav</i>] in seven ways, as long as he has not been confirmed as</b> having <b>a gonorrhea-like discharge [<i>ziva</i>.]</b> With regard to an individual’s second such discharge, before he has been established as a greater <i>zav</i>, one examines to see whether there may have been a particular trigger of his discharge. One examines him <b>with regard to food and with regard to drink,</b> in case the discharge might have been the result of overeating or excess drinking; <b>with regard to a burden,</b> as it might have been caused by the weight of a heavy burden; <b>and with regard to jumping,</b> in case he jumped and this led to the discharge; <b>and with regard to sickness; and with regard to</b> an arousing <b>sight; and with regard to</b> the <b>thought</b> of a woman. <b>Once he has been confirmed as</b> having <b>a <i>ziva</i>,</b> after two definite discharges of <i>ziva</i>, <b>one no</b> longer <b>examines him</b> in this way, as any discharge is deemed impure. If one experiences three discharges of <i>ziva</i>, he is obligated to bring an offering following his purification. Accordingly, <b>his</b> discharge that was due to <b>circumstances beyond his control,</b> i.e., for one of the seven reasons listed above, <b>and his</b> discharge about which it is <b>uncertain</b> if it is <i>ziva</i>, <b>and</b> even <b>his semen,</b> which is not usually considered the discharge of a <i>zav</i>, <b>are</b> all <b>impure.</b> Why is this so? It is <b>because there is a basis for</b> anticipating <b>the matter.</b> Once he has the status of a <i>zav</i>, it can be assumed that subsequent discharges are of <i>ziva</i> as well. The Sages similarly taught: With regard to <b>one who strikes another</b> with heavy blows, <b>and</b> doctors <b>assessed</b> that <b>he would die</b> as a result of the beating, <b>but his</b> health <b>improved from what it was,</b> so that they then determined that he would not die from his injuries, and <b>afterward</b> his condition <b>worsened and he died,</b> the one who struck him is <b>liable</b> to receive court-imposed capital punishment, as it is assumed that the victim’s death was caused by the assault. <b>Rabbi Neḥemya says:</b> He is <b>exempt, because there is a basis for</b> anticipating <b>the matter.</b> Since the victim began to recover during his illness, it is reasonable to assume that his death was caused by a factor other than the assault.
+The tractate concludes with an aggadic statement about nazirites. <b>Samuel</b> the prophet <b>was a nazirite, in accordance with the statement of Rabbi Nehorai, as it was stated</b> that when Hannah, his mother, prayed for a son, she vowed: <b>“And no <i>mora</i> shall come upon his head”</b> (I Samuel 1:11). How is it derived that <i>mora</i> is an expression of naziriteship? <b>It is stated with regard to Samson: “And</b> no <b>razor [<i>mora</i>]</b> shall come upon his head, for the child shall be a nazirite to God” (Judges 13:5), <b>and it is stated: “And</b> no <b><i>mora</i>,” with regard to Samuel. Just as</b> the term <b>“<i>mora</i>” that is stated with regard to Samson</b> means that he was <b>a nazirite, so too</b> the term <b>“<i>mora</i>” that is stated with regard to Samuel</b> indicates that he was <b>a nazirite.</b> <b>Rabbi Yosei said: But doesn’t</b> the word <b>“<i>mora</i>”</b> mean <b>nothing other</b> than the fear <b>of flesh and blood?</b> The word should be read as though it were written with an <i>alef</i>, and not a <i>heh</i>, so that it means fear. <b>Rabbi Nehorai said to him: But isn’t it already stated: “And Samuel said: How can I go; if Saul hears it he will kill me”</b> (I Samuel 16:2). This verse indicates <b>that there was fear of flesh and blood upon</b> Samuel. Consequently, the term <i>mora</i> must be understood in accordance with its plain meaning of a razor. If so, Samuel was indeed a nazirite.
\ No newline at end of file
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+Mishnah Nazir
+משנה נזיר
+Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri
+https://archive.org/details/MishnaCorrectedKaufman00WHOLE
+
+משנה נזיר
+
+
+
+Chapter 1
+
+<small>א</small>
+כָּל כִּנּוּיֵי נְזִירוּת כִּנְזִירוּת. &lt;כנזיריות&gt; 
+הָאוֹמֵר "אֱהֵא", הֲרֵי זֶה נָזִיר. &lt;אוהא&gt;
+אוֹ "אֱהֵא נָאֶה לְנָזִיר",  
+"נָזִיק", "נָזִיחַ", "פָּזִיחַ", הֲרֵי זֶה נָזִיר.  
+"הֲרֵינִי בָזֶה", "הֲרֵינִי מְסַלְסֵל", 
+"הֲרֵינִי מְכַלְכֵּל", "הֲרֵי עָלַי לְשַׁלַּח פֶּרַע", &lt;עליו&gt;
+הֲרֵי זֶה נָזִיר.  
+"הֲרֵי עָלַי צִפֳּרִים", 
+רְבִּי מֵאִיר אוֹמֵר: 
+נָזִיר.  
+וַחֲכָמִים אוֹמְרִים: 
+אֵינוּ נָזִיר. 
+
+<small>ב</small>
+"הֲרֵי אֲנִי מִן הַחַרְצַנִּים", וּ"מִן הַזַּגִּים", &lt;הזוגים&gt;
+וּ"מִן הַתִּגְלַחַת", וּ"מִן הַטֻּמְאָה", 
+הֲרֵי זֶה נָזִיר, וְכָל דִּקְדּוּקֵי נְזִירוּת עָלָיו. &lt;עליו מנוקד עָלַי והו"ו מחוקה&gt; 
+"הֲרֵי אנִי נָזִיר כְּשִׁמְשׁוֹן", "כְּבֶן מָנוֹחַ", 
+"כְּבַעַל דְּלִילָה", "כְּמִי שֶׁעִקֵּר דַּלְתוֹת עַזָּה", 
+"כְּמִי שֶׁנִּקְּרוּ פְלִשְׁתִּים אֶת עֵינָיו", 
+הֲרֵי זֶה נְזִיר שִׁמְשׁוֹן.  
+מַה בֵּין נְזִיר עוֹלָם לִנְזִיר שִׁמְשׁוֹן? 
+נְזִיר עוֹלָם, 
+הִכְבִּיד אֶת שְׂעָרוֹ, מֵקֵל בַּתַּעַר, 
+מֵבִיא שָׁלוֹשׁ בְּהֵמוֹת. 
+וְאִם נִטַּמָּא, אֵינוּ מֵבִיא קָרְבַּן טֻמְאָה.  
+נְזִיר שִׁמְשׁוֹן, 
+הִכְבִּיד שְׂעָרוֹ, אֵינוּ מֵקֵל, 
+וְאִם נִטַּמָּא, אֵינוּ מֵבִיא קָרְבַּן טֻמְאָה. 
+
+<small>ג</small>
+סְתָם נְזִירוּת שְׁלוֹשִׁים יוֹם.  
+אָמַר: 
+"הֲרֵי אֲנִי נָזִיר אַחַת גְּדוֹלָה", 
+"הֲרֵי אֲנִי נָזִיר אַחַת קְטַנָּה", 
+אֲפִלּוּ מִכָּן וְעַד סוֹף הָעוֹלָם, 
+נָזִיר שְׁלוֹשִׁים יוֹם.  
+"הֲרֵינִי יוֹם אֶחָד", 
+"הֲרֵינִי נָזִיר שָׁעָה אַחַת", 
+"הֲרֵינִי נָזִיר אַחַת וּמַחְצָה", 
+הֲרֵי זֶה נָזִיר שְׁתַּיִם.  
+"הֲרֵי אֲנִי שְׁלוֹשִׁים יוֹם וְשָׁעָה אַחַת", 
+נָזִיר שְׁלוֹשִׁים וְאֶחָד יוֹם, 
+שֶׁאֵין נוֹזְרִים שָׁעוֹת. 
+
+<small>ד</small>
+"הֲרֵי אֲנִי נָזִיר כִּשְׂעַר רֹאשִׁי", 
+וְ"כַעֲפַר הָאָרֶץ", וּ"כְחוֹל הַיָּם", 
+הֲרֵי זֶה נְזִיר עוֹלָם, 
+וּמְגַלֵּחַ אַחַת לִשְׁלוֹשִׁים יוֹם.  
+רְבִּי אוֹמֵר: 
+אֵין זֶה מְגַלֵּחַ אַחַת לִשְׁלוֹשִׁים יוֹם.  
+וְאֵי זֶה הוּא שֶׁהוּא מְגַלֵּחַ אַחַת לִשְׁלוֹשִׁים יוֹם? 
+הָאוֹמֵר: 
+"הֲרֵי עָלַי נְזִירוּת כִּשְׂעַר רֹאשִׁי", 
+וְ"כַעֲפַר הָאָרֶץ", וּ"כְחוֹל הַיָּם". 
+
+<small>ה</small>
+"הֲרֵינִי נָזִיר מְלֹא הַבַּיִת", וּ"מְלֹא הַקֻּפָּה", &lt;הקוף&gt;
+בּוֹדְקִין אוֹתוֹ. 
+אִם אָמַר "אַחַת גְּדוֹלָה נָזַרְתִּי", 
+נָזִיר שְׁלוֹשִׁים יוֹם. 
+וְאִם אָמַר "סְתָם נָזַרְתִּי", 
+רוֹאִין אֶת הַקֻּפָּה כְּאִלּוּ הִיא מְלֵאָה חַרְדָּל, &lt;הקופא כילו&gt;
+וְנָזִיר כָּל יָמָיו. 
+
+<small>ו</small>
+"הֲרֵינִי נָזִיר מִכָּן וְעַד מְקוֹם פְּלוֹנִי", 
+אוֹמֵד כַּמָּה יָמִים מִכָּן וְעַד מְקוֹם פְּלוֹנִי. 
+פָּחוּת מִשְּׁלשִׁים יוֹם, נָזִיר שְׁלוֹשִׁים יוֹם, 
+וְאִם לָאו, נָזִיר כְּמִנְיַן הַיָּמִים. 
+
+<small>ז</small>
+"הֲרֵינִי נָזִיר כְּמִנְיַן יְמוֹת הַשָּׁנָה", 
+מוֹנֶה נְזִירוּת כְּמִנְיַן יְמוֹת הַשָּׁנָה.  
+אָמַר רְבִּי יְהוּדָה: 
+מַעֲשֶׂה הָיָה, וְכֵיוָן שֶׁהִשְׁלִים, מֵת. 
+
+
+
+
+
+Chapter 2
+
+<small>א</small>
+"הֲרֵינִי נָזִיר מִן הַגְּרוֹגְרוֹת וּמִן הַדְּבֵלָה", 
+בֵּית שַׁמַּי אוֹמְרִים: 
+נָזִיר. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+אֵינוּ נָזִיר.  
+אָמַר רְבִּי יְהוּדָה: 
+אַף כְּשֶׁאָמְרוּ בֵית שַׁמַּי, 
+לֹא אָמְרוּ אֶלָּא בְאוֹמֵר: 
+הֲרֵי הוּא עָלַי קָרְבָּן. 
+
+<small>ב</small>
+אָמַר: 
+"אָמְרָה פָרָה זוֹ: 
+הֲרֵינִי נְזִירָה אִם עוֹמֶדֶת אֲנִי"; 
+"אָמַר הַדֶּלֶת הַזֶּה: 
+הֲרֵי אֲנִי נָזִיר אִם נִפְתָּח אָנִי", 
+בֵּית שַׁמַּי אוֹמְרִים: 
+נָזִיר. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+אֵינוּ נָזִיר.  
+אָמַר רְבִּי יְהוּדָה: 
+אַף כְּשֶׁאָמְרוּ בֵית שַׁמַּי, 
+לֹא אָמְרוּ אֶלָּא כְּאוֹמֵר: 
+"הֲרֵי פָרָה זוֹ קָרְבָּן אִם עוֹמֶדֶת הִיא". 
+
+<small>ג</small>
+מָזְגוּ לוֹ אֶת הַכּוֹס, אָמַר: 
+"הֲרֵינִי נָזִיר מִמֶּנּוּ", 
+הֲרֵי זֶה נָזִיר.  
+מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁהָיְתָה שִׁכֹּרֶת, 
+וּמָזְגוּ לָהּ אֶת הַכּוֹס, וְאָמְרָה: 
+"הֲרֵינִי נְזִירָה מִמֶּנּוּ". 
+אָמְרוּ חֲכָמִים: 
+לֹא נִתְכַּוְּנָה זוֹ אֶלָּא בְלוֹמַר: 
+"הֲרֵי הוּא עָלַי קָרְבָּן". 
+
+<small>ד</small>
+"הֲרֵינִי נָזִיר עַל מְנָת שֶׁאֱהֵא שׁוֹתֶה בַיַּיִן וּמִטַּמֵּא לַמֵּתִים", 
+הֲרֵי זֶה נָזִיר, וְאָסוּר בְּכֻלָּם.  
+"יוֹדֵעַ אֲנִי שֶׁיֵּשׁ נְזִירִים, 
+אֲבָל אֵינִי יוֹדֵעַ שֶׁהַנָּזִיר אָסוּר בַּיַּיִן", 
+הֲרֵי זֶה אָסוּר. 
+וּרְבִּי שִׁמְעוֹן מַתִּיר.  
+"יוֹדֵעַ אֲנִי שֶׁהַנָּזִיר אָסוּר בַּיַּיִן, 
+אֲבָל סָבוּר הָיִיתִי שֶׁחֲכָמִים מַתִּירִין לִי, 
+מִפְּנֵי שֶׁאֵינִי יָכוֹל לִחְיוֹת אֶלָּא בַיַּיִן", 
+"מִפְּנֵי שֶׁאֲנִי קוֹבֵר אֶת הַמֵּתִים", 
+הֲרֵי זֶה מֻתָּר. 
+וּרְבִּי שִׁמְעוֹן אוֹסֵר. 
+
+<small>ה</small>
+"הֲרֵינִי נָזִיר, וְעָלַי לְגַלֵּחַ נָזִיר", 
+וְשָׁמַע חֲבֵרוֹ, וְאָמַר: 
+"וַאֲנִי, וְעָלַי לְגַלֵּחַ נָזִיר". 
+אִם הָיוּ פִקְחִין, מְגַלְּחִין זֶה אֶת זֶה; 
+וְאִם לָאו, מְגַלְּחִין נְזִירִים אֲחֵרִים. 
+
+<small>ו</small>
+"הֲרֵי עָלַי לְגַלֵּחַ חֲצִי נָזִיר", 
+וְשָׁמַע חֲבֵרוֹ, וְאָמַר: 
+"וַאֲנִי, וְעָלַי לְגַלֵּחַ חֲצִי נָזִיר", 
+זֶה מְגַלֵּחַ נָזִיר שָׁלֵם, וְזֶה מְגַלֵּחַ נָזִיר שָׁלֵם.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+וַחֲכָמִים אוֹמְרִים: 
+זֶה מְגַלֵּחַ חֲצִי נָזִיר, וְזֶה מְגַלֵּחַ חֲצִי נָזִיר. 
+
+<small>ז</small>
+"הֲרֵינִי נָזִיר כְּשֶׁיְּהֵא לִי בֵן". 
+נוֹלַד לוֹ בֵן, הֲרֵי זֶה נָזִיר.  
+בַּת, טוֹמְטוֹם וְאַנְדְּרוֹגִינָס, אֵינוּ נָזִיר.  
+אִם אָמַר: 
+"כְּשֶׁאֶרְאֶה לִי וֶלֶד", 
+אֲפִלּוּ נוֹלַד לוֹ בַת וְטוֹמְטוֹם וְאַנְדְּרוֹגִינָס, 
+הֲרֵי זֶה נָזִיר. 
+
+<small>ח</small>
+הִפִּילָה אִשְׁתּוֹ, אֵינוּ נָזִיר. 
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+יֹאמַר: 
+"אִם הָיָה בֶן קַיָּמָא, הֲרֵינִי נְזִיר חוֹבָה, &lt;חובא&gt;
+וְאִם לָאו, הֲרֵינִי נְזִיר נְדָבָה".  
+חָזְרָה וְיָלְדָה, הֲרֵי זֶה נָזִיר. 
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+יֹאמַר: 
+"אִם הָרִאשׁוֹן הָיָה בֶן קַיָּמָא, 
+הָרִאשׁוֹנָה חוֹבָה, וְזוֹ נְדָבָה, 
+וְאִם לָאו, הָרִאשׁוֹנָה נְדָבָה, וְזוֹ חוֹבָה". 
+
+<small>ט</small>
+"הֲרֵינִי נָזִיר וְנָזִיר כְּשֶׁיְּהֵא לִי בֵן", 
+הִתְחִיל מוֹנֶה אֶת שֶׁלּוֹ, וְאַחַר כָּךְ נוֹלַד לוֹ בֵּן, 
+מַשְׁלִים אֶת שֶׁלּוֹ, וְאַחַר כָּךְ מוֹנֶה אֶת שֶׁלִּבְנוֹ.  
+"הֲרֵינִי נָזִיר כְּשֶׁיְּהֵא לִי בֵן, וְנָזִיר". 
+הִתְחִיל מוֹנֶה אֶת שֶׁלּוֹ, וְאַחַר כָּךְ נוֹלַד לוֹ בֵן, 
+מַנִּיחַ אֶת שֶׁלּוֹ, וּמוֹנֶה אֶת שֶׁלִּבְנוֹ, 
+וְאַחַר כָּךְ מַשְׁלִים אֶת שֶׁלּוֹ. 
+
+<small>י</small>
+"הֲרֵינִי נָזִיר כְּשֶׁיְּהֵא לִי בֵן, וְנָזִיר מֵאָה יוֹם", 
+נוֹלַד לוֹ בֵן עַד שִׁבְעִים, לֹא הִפְסִיד כְּלוּם; 
+לְאַחַר שִׁבְעִים, סוֹתֵר שִׁבְעִים, 
+שֶׁאֵין תִּגְלַחַת פָּחוּת משְּׁלוֹשִׁים יוֹם. 
+
+
+
+
+
+Chapter 3
+
+<small>א</small>
+מִי שֶׁאָמַר "הֲרֵינִי נָזִיר", 
+מְגַלֵּחַ יוֹם שְׁלוֹשִׁים וְאֶחָד.  
+וְאִם גִּלַּח יוֹם שְׁלוֹשִׁים, יָצָא.  
+"הֲרֵינִי נָזִיר שְׁלוֹשִׁים יוֹם", 
+וְאִם גִּלַּח יוֹם שְׁלוֹשִׁים, לֹא יָצָא. 
+
+<small>ב</small>
+מִי שֶׁנָּזַר שְׁתֵּי נְזִירִיּוֹת, 
+מְגַלֵּחַ אֶת הָרִאשׁוֹנָה יוֹם שְׁלוֹשִׁים וְאֶחָד, 
+וְאֶת הַשְּׁנִיָּה יוֹם שִׁשִּׁים וְאֶחָד.  
+אִם גִּלַּח אֶת הָרִאשׁוֹנָה יוֹם שְׁלוֹשִׁים, 
+מְגַלֵּחַ אֶת הַשְּׁנִיָּה יוֹם שִׁשִּׁים. 
+וְאִם גִּלַּח יוֹם שִׁשִּׁים חָסֵר אֶחָד, יָצָא.  
+זוֹ עֵדוּת הֵעִיד רְבִּי פַּפְּיַס 
+עַל מִי שֶׁנָּזַר שְׁתֵּי נְזִירִיּוֹת: 
+שֶׁאִם גִּלַּח אֶת הָרִאשׁוֹנָה יוֹם שְׁלוֹשִׁים, 
+מְגַלֵּחַ אֶת הַשְּׁנִיָּה יוֹם שִׁשִּׁים, 
+וְאִם גִּלַּח יוֹם שִׁשִּׁים חָסֵר אֶחָד, יָצָא, 
+שֶׁיּוֹם שְׁלוֹשִׁים עוֹלֶה לוֹ מִן הַמִּנְיָן. 
+
+<small>ג</small>
+מִי שֶׁאָמַר "הֲרֵינִי נָזִיר", 
+נִטַּמָּא יוֹם שְׁלוֹשִׁים, 
+סָתַר אֶת הַכֹּל.  
+וּרְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+לֹא סָתַר אֶלָּא שִׁבְעָה.  
+"הֲרֵינִי נָזִיר שְׁלוֹשִׁים יוֹם", 
+נִטַּמָּא יוֹם שְׁלוֹשִׁים, 
+סָתַר אֶת הַכֹּל.  
+
+<small>ד</small>
+"הֲרֵינִי נָזִיר מֵאָה יוֹם", 
+נִטַּמָּא יוֹם מֵאָה, 
+סָתַר אֶת הַכֹּל.  
+וּרְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+לֹא סָתַר אֶלָּא שְׁלוֹשִׁים.  
+נִטַּמָּא יוֹם מֵאָה וְאֶחָד, 
+סָתַר שְׁלוֹשִׁים.  
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+לֹא סָתַר אֶלָּא שִׁבְעָה. 
+
+<small>ה</small>
+מִי שֶׁנָּזַר וְהוּא בֵין הַקְּבָרוֹת, 
+אֲפִלּוּ הוּא שָׁם שְׁלוֹשִׁים יוֹם, 
+אֵין עוֹלִין לוֹ מִן הַמִּנְיָן, 
+וְאֵינוּ מֵבִיא קָרְבַּן טֻמְאָה.  
+יָצָא וְנִכְנַס, עוֹלִין לוֹ מִן הַמִּנְיָן, 
+וּמֵבִיא קָרְבַּן טֻמְאָה.  
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+לֹא בוֹ בַיּוֹם, שֶׁנֶּאֱמַר: (במדבר ו,יב) 
+"וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ", 
+עַד שֶׁיְּהוּ לוֹ יָמִים רִאשׁוֹנִים. 
+
+<small>ו</small>
+מִי שֶׁנָּזַר נְזִירוּת מְרֻבָּה, 
+הִשְׁלִים אֶת נְזִירוּתוֹ, וְאַחַר כָּךְ בָּא לָאָרֶץ, 
+בֵּית שַׁמַּי אוֹמְרִים: 
+נָזִיר שְׁלוֹשִׁים יוֹם. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+נָזִיר כַּתְּחִלָּה.  
+מַעֲשֶׂה בְהֵילְנֵי הַמַּלְכָּה, 
+שֶׁהָלַךְ בְּנָהּ לַמִּלְחָמָה, וְאָמְרָה: 
+"אִם יָבֹא בְנִי מִן הַמִּלְחָמָה בְשָׁלוֹם, 
+אֱהֵא נְזִירָה שֶׁבַע שָׁנִים". &lt;אֱהִא&gt;
+וּבָא בְנָהּ מִן הַמִּלְחָמָה, 
+וְהָיְתָה נְזִירָה שֶׁבַע שָׁנִים.  
+וּבְסוֹף שֶׁבַע שָׁנִים עָלַת לָאָרֶץ, 
+וְהוֹרוּהָ בֵית הֶלֵּל, 
+שֶׁתְּהֵא נְזִירָה עוֹד שֶׁבַע שָׁנִים אֲחֵרוֹת.  
+וּבְסוֹף שֶׁבַע שָׁנִים אֲחֵרוֹת נִטַּמַּאת. 
+נִמְצֵאת נְזִירָה עֶשְׂרִים וְאַחַת שָׁנָה.  
+אָמַר רְבִּי יְהוּדָה: 
+לֹא הָיְתָה נְזִירָה אֶלָּא אַרְבַּע עֶשְׂרֵה. &lt;עשרי&gt;
+
+<small>ז</small>
+מִי שֶׁהָיוּ שְׁתֵּי כִתֵּי עֵדִים מְעִידוֹת אוֹתוֹ, 
+אֵלּוּ מְעִידִים שֶׁנָּזַר שְׁתַּיִם, 
+וְאֵלּוּ מְעִידִים שֶׁנָּזַר חָמֵשׁ, 
+בֵּית שַׁמַּי אוֹמְרִים: 
+נֶחְלְקָה הָעֵדוּת, אֵין כָּן נְזִירוּת.  
+וּבֵית הֶלֵּל אוֹמְרִים: 
+יֵשׁ בִּכְלַל חָמֵשׁ שְׁתַּיִם; 
+שֶׁיְּהֵא נָזִיר שְׁתַּיִם. 
+
+
+
+
+
+Chapter 4
+
+<small>א</small>
+מִי שֶׁאָמַר "הֲרֵינִי נָזִיר", 
+וְשָׁמַע חֲבֵרוֹ, וְאָמַר: 
+"אֲנִי", "וַאֲנִי", 
+כֻּלָּם נְזִירִים.  
+הֻתַּר הָרִאשׁוֹן, הֻתָּרוּ כֻלָּם; 
+הֻתַּר הָאַחֲרוֹן, הָאַחֲרוֹן מֻתָּר, וְכֻלָּם אֲסוּרִין.  
+"הֲרֵינִי נָזִיר", 
+וְשָׁמַע חֲבֵרוֹ, וְאָמַר: 
+"פִּי כְפִיו, וּשְׂעָרִי כִשְׂעָרוֹ", &lt;וסערו כסערו&gt;
+הֲרֵי זֶה נָזִיר.  
+"הֲרֵינִי נָזִיר", 
+וְשָׁמְעָה אִשְׁתּוֹ, וְאָמְרָה "וַאֲנִי", 
+מֵפֵר אֶת שֶׁלָּהּ וְשֶׁלּוֹ קַיָּם.  
+"הֲרֵינִי נְזִירָה", 
+וְשָׁמַע בַּעְלָהּ, וְאָמַר "וַאֲנִי", 
+אֵינוּ יָכוֹל לְהָפֵר. 
+
+<small>ב</small>
+"הֲרֵינִי נָזִיר, וְאַתְּ", 
+וְאָמְרָה "אָמֵן", 
+מֵפֵר אֶת שֶׁלָּהּ, וְשֶׁלּוֹ בָּטֵל.  
+"הֲרֵינִי נְזִירָה, וְאַתְּ", 
+וְאָמַר "אָמֵן", &lt;וְאָמְרָה&gt;
+אֵינוּ יָכוֹל לְהָפֵר. 
+
+<small>ג</small>
+הָאִשָּׁה שֶׁנָּדְרָה בַנָּזִיר, 
+הָיְתָה שׁוֹתָה בַיַּיִן, וּמִטַּמָּא לַמֵּתִים, 
+הֲרֵי זוֹ סוֹפֶגֶת אֶת הָאַרְבָּעִים.  
+הֵפֵר לָהּ בַּעְלָהּ, 
+וְהִיא לֹא יָדְעָה שֶׁהֵפֵר לָהּ בַּעְלָהּ, 
+הָיְתָה שׁוֹתָה בַיַּיִן וּמִטַּמָּא לַמֵּתִים, 
+אֵינָה סוֹפֶגֶת אֶת הָאַרְבָּעִים. 
+רְבִּי יְהוּדָה אוֹמֵר: 
+אִם אֵינָה סוֹפֶגֶת אֶת הָאַרְבָּעִים, 
+תִּסְפֹּג מַכּוֹת מַרְדּוּת. 
+
+<small>ד</small> 
+הָאִשָּׁה שֶׁנָּדְרָה בַנָּזִיר, 
+הִפְרִישָׁה אֶת בְּהֶמְתָּהּ, 
+וְאַחַר כָּךְ הֵפֵר לָהּ בַּעְלָהּ, 
+אִם מִשֶּׁלּוֹ הָיְתָה בְהֵמָה, 
+תֵּצֵא וְתִרְעֶה בָעֵדֶר.  
+וְאִם מִשֶּׁלָּהּ הָיְתָה הַבְּהֵמָה, 
+הַחַטָּאת תָּמוּת, וְהָעוֹלָה תִקָּרֵב עוֹלָה, 
+וּשְׁלָמִים יִקָּרְבוּ שְׁלָמִים, 
+וְנֶאֱכָלִים לְיוֹם אֶחָד וְאֵינָן טְעוּנִין לֶחֶם.  
+הָיוּ לָהּ מָעוֹת סְתוּמִים, יִפְּלוּ לִנְדָבָה; &lt;לו&gt;
+מָעוֹת מְפרָשִׁים, 
+דְּמֵי חַטָּאת, 
+יֵלְכוּ לְיַם הַמֶּלַח, לֹא נֶהְנִים וְלֹא מוֹעֲלִין; 
+דְּמֵי עוֹלָה, 
+יָבוֹאוּ עוֹלָה, וּמוֹעֲלִין בָּהֶם; 
+דְּמֵי שְׁלָמִים, 
+יָבוֹאוּ שְׁלָמִים, וְנֶאֱכָלִין לְיוֹם אֶחָד וְאֵינָן טְעוּנִין לֶחֶם. 
+
+<small>ה</small>
+נִזְרַק עָלֶיהָ אֶחָד מִן הַדָּמִים, 
+אֵינוּ יָכוֹל לְהָפֵר.  
+רְבִּי עֲקִיבָה אוֹמֵר: 
+אֲפִלּוּ נִשְׁחָטָה עָלֶיהָ אַחַת מִכָּל הַבְּהֵמוֹת, 
+אֵינוּ יָכוֹל לְהָפֵר.  
+בַּמֵּי דְבָרִים אֲמוּרִים? 
+בְּתִגְלַחַת הַטַּהֲרָה; 
+אֲבָל בְּתִגְלַחַת הַטֻּמְאָה, יָפֵר, 
+שֶׁהוּא יָכוֹל לוֹמַר: 
+"אֵי אֶפְשִׁי אִשָּׁה מְנֻוֶּלֶת".  
+רְבִּי אוֹמֵר: 
+אַף בְּתִגְלַחַת הַטַּהֲרָה, יָפֵר, 
+שֶׁהוּא יָכוֹל לוֹמַר: 
+"אֵי אֶפְשִׁי אִשָּׁה מְגֻלַּחַת". 
+
+[<small>ו</small>] 
+הָאִישׁ מַדִּיר אֶת בְּנוֹ בַנָּזִיר, 
+וְאֵין הָאִשָּׁה מַדֶּרֶת אֶת בְּנָהּ בַּנָּזִיר.  
+כֵּיצַד? 
+גִּלַּח אוֹ שֶׁגִּלְּחוּהוּ קְרוֹבִים, 
+מֵחָה אוֹ שֶׁמֵּחוּהוּ קְרוֹבִים, 
+הָיְתָה לוֹ בְהֵמָה מֻפְרֶשֶׁת, 
+הַחַטָּאת תָּמוּת, 
+וְהָעוֹלָה תִקָּרֵב עוֹלָה, 
+וּשְׁלָמִים יִקָּרְבוּ שְׁלָמִים, 
+וְנֶאֱכָלִים לְיוֹם אֶחָד וְאֵינָן טְעוּנִין לֶחֶם.  
+הָיוּ לוֹ מָעוֹת סְתוּמִים, 
+יִפְּלוּ לִנְדָבָה; 
+מָעוֹת מְפֹרָשִׁים, 
+דְּמֵי חַטָּאת, 
+יֵלְכוּ לְיַם הַמֶּלַח, לֹא נֶהְנִין וְלֹא מוֹעֲלִין; 
+דְּמֵי עוֹלָה, 
+יָבוֹאוּ עוֹלָה, וּמוֹעֲלִין בָּהֶן; 
+דְּמֵי שְׁלָמִים, 
+יָבוֹא שְׁלָמִין, וְנֶאֱכָלִין לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לֶחֶם. 
+
+<small>ז</small>
+הָאִישׁ מְגַלֵּחַ עַל נְזִירוּת אָבִיו, 
+וְאֵין הָאִשָּׁה מְגַלַּחַת עַל נְזִירוּת אָבִיהָ.  
+כֵּיצַד? 
+מִי שֶׁהָיָה אָבִיו נָזִיר, 
+וְהִפְרִישׁ מָעוֹת סְתוּמִים לִנְזִירוּתוֹ וּמֵת, 
+אָמַר: 
+"הֲרֵינִי נָזִיר עַל מְנָת שֶׁאֲגַלַּח עַל מְעוֹת אַבָּא", 
+אָמַר רְבִּי יוֹסֵה: 
+הֲרֵי אֵלּוּ יִפְּלוּ לִנְדָבָה, 
+אֵין זֶה מְגַלֵּחַ עַל נְזִירוּת אָבִיו.  
+וְאֵי זֶה הוּא שֶׁהוּא מְגַלֵּחַ עַל נְזִירוּת אָבִיו? 
+מִי שֶׁהָיָה הוּא וְאָבִיו נְזִירִים, 
+וְהִפְרִישׁ אָבִיו מָעוֹת סְתוּמִים לִנְזִירוּתוֹ וּמֵת, 
+זֶהוּ שֶׁהוּא מְגַלֵּחַ עַל נְזִירוּת אָבִיו. 
+
+
+
+
+
+Chapter 5
+
+<small>א</small>
+בֵּית שַׁמַּי אוֹמְרִים: 
+הֶקְדֵּשׁ טָעִיּוֹת, הֶקְדֵּשׁ. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+אֵינוּ הֶקְדֵּשׁ.  
+כֵּיצַד? 
+אָמַר: 
+"שׁוֹר שָׁחוֹר שֶׁיֵּצֵא מִבֵּיתִי רִאשׁוֹן הֲרֵי הוּא הֶקְדֵּשׁ", 
+וְיָצָא לָבָן, 
+בֵּית שַׁמַּי אוֹמְרִים: 
+הֶקְדֵּשׁ; 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+אֵינוּ הֶקְדֵּשׁ. 
+
+<small>ב</small>
+"דִּינַר זָהָב שֶׁיַּעֲלֶה בְיָדִי רִאשׁוֹן, הֲרֵי הוּא הֶקְדֵּשׁ", 
+וְעָלָה שֶׁלַּכֶּסֶף, 
+בֵּית שַׁמַּי אוֹמְרִים: 
+הֶקְדֵּשׁ. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+אֵינוּ הֶקְדֵּשׁ.  
+
+<small>ג</small> 
+"חָבִית שֶׁלַּיַּיִן שֶׁתַּעֲלֶה בְיָדִי רִאשׁוֹנָה, 
+הֲרֵי הִיא הֶקְדֵּשׁ", &lt;הוּא&gt;
+וְעָלַת שֶׁלַּשֶּׁמֶן, 
+בֵּית שַׁמַּי אוֹמְרִים: 
+הֶקְדֵּשׁ. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+אֵינוּ הֶקְדֵּשׁ. 
+
+<small>ד</small>
+מִי שֶׁנָּדַר בַּנָּזִיר וְנִשְׁאַל לַחֲכָמִים וְאָסָרוּ, &lt;וַאֲסָרוּ&gt;
+מוֹנֶה מִשָּׁעָה שֶׁנָּדַר.  
+נִשְׁאַל לַחֲכָמִים וְהִתִּירוּ, 
+הָיְתָה לּוֹ בְהֵמָה מֻפְרֶשֶׁת, 
+תֵּצֵא וְתִרְעֶה בָעֵדֶר.  
+אָמְרוּ בֵית הֶלֵּל לְבֵית שַׁמַּי: 
+אֵין אַתֶּם מוֹדִין בָּזֶה שֶׁהוּא הֶקְדֵּשׁ טָעוּת, 
+שֶׁתֵּצֵא וְתִרְעֶה בָעֵדֶר? 
+אָמְרוּ לָהֶן בֵּית שַׁמַּי: 
+אֵין אַתֶּם מוֹדִין בְּמִי שֶׁטָּעָה, 
+וְקָרָא לַתְּשִׁיעִי, עֲשִׂירִי, 
+וְלַעֲשִׂירִי, תְּשִׁיעִי, 
+וּלְאֶחָד עָשָׂר, עֲשִׂירִי, 
+שֶׁהוּא מְקֻדָּשׁ? 
+אָמְרוּ לָהֶן בֵּית הֶלֵּל: 
+לֹא הַשֵּׁבֶט קִדְּשׁוֹ, 
+מָה אִלּוּ טָעָה וְהִנִּיחַ אֶת הַשֵּׁבֶט 
+עַל הַשְּׁמִינִי אוֹ עַל שְׁנֵים עָשָׂר, 
+שֶׁמֵּא עָשָׂה כְלוּם? 
+אֶלָּא כָתוּב שֶׁקִּדֵּשׁ אֶת הָעֲשִׂירִי, 
+הוּא קִדֵּשׁ אֶת הַתְּשִׁיעִי וְאֶת אֶחָד עָשָׂר. 
+
+<small>ה</small>
+מִי שֶׁנָּדַר בַּנָּזִיר, 
+וְהָלַךְ לְהָבִיא אֶת בְּהֶמְתּוֹ וּמְצָאָהּ שֶׁנִּגְנָבָה, 
+אִם עַד שֶׁלֹּא נִגְנְבָה הַבְּהֵמָה נָדַר, 
+הֲרֵי זֶה נָזִיר, 
+אִם מִשֶּׁנִּגְנְבָה הַבְּהֵמָה נָדַר, 
+אֵינוּ נָזִיר.  
+זוֹ טָעוּת טָעָה נַחוּם אִיש הַמָּדִי: 
+כְּשֶׁעָלוּ נְזִירִין מִן הַגּוֹלָה וּמָצְאוּ בֵית הַמִּקְדָּשׁ חָרֵב, 
+אָמַר לָהֶן נַחוּם אִיש הַמָּדִי: 
+"אִלּוּ הֱיִיתֶם יוֹדְעִים שֶׁבֵּית הַמִּקְדָּשׁ עָתִיד לֵחָרֵב, 
+נְזִירִים הֱיִיתֶם?" 
+אָמְרוּ לוֹ "לָאו!" 
+וְהִתִּירָן נַחוּם אִיש הַמָּדִי.  
+וּכְשֶׁבָּא דָבָר אֵצֶל חֲכָמִים, אָמְרוּ: 
+כָּל שֶׁנָּזַר עַד שֶׁלֹּא חָרַב בֵּית הַמִּקְדָּשׁ, נָזִיר, 
+מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, אֵינוּ נָזִיר. &lt;מֵשֶׁחָרַב&gt;
+
+<small>ו</small>
+הָיוּ מַהְלְכִין בַּדֶּרֶךְ וְאֶחָד בָּא כְנֶגְדָּן, 
+אָמַר אֶחָד מֵהֶן: 
+"הֲרֵינִי נָזִיר שֶׁזֶּה אִיש פְּלוֹנִי!" 
+וְאֶחָד אָמַר: 
+"הֲרֵינִי נָזִיר שֶׁאֵינוּ הוּא!" 
+"הֲרֵינִי נָזִיר שֶׁאֶחָד מִכֶּם נָזִיר!" 
+"שֶׁאֵין אֶחָד מִכֶּם נָזִיר", 
+"שֶׁשְּׁנֵיכֶם נְזִירִים", 
+"שֶׁכֻּלְּכֶם נְזִירִים", 
+בֵּית שַׁמַּי אוֹמְרִים: 
+כֻּלָּם נְזִירִים.  
+וּבֵית הֶלֵּל אוֹמְרִים: 
+אֵינוּ נָזִיר אֶלָּא מִי שֶׁלֹּא נִתְקַיְּמוּ דְבָרָיו.  
+וּרְבִּי טַרְפוֹן אוֹמֵר: 
+אֵין אֶחָד מֵהֶן נָזִיר. 
+
+<small>ו</small>
+הִרְתִּיעַ לְאַחֲרָיו, אֵינוּ נָזִיר.  
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+יוֹמַר: 
+"אִם הָיָה כִדְבָרַי, הֲרֵינִי נְזִיר חוֹבָה, 
+וְאִם לָאו, הֲרֵינִי נְזִיר נְדָבָה." 
+
+רָאָה אֶת הַכּוֹי וְאָמַר: 
+"הֲרֵינִי נָזִיר שֶׁזֶּה חַיָּה", 
+"הֲרֵינִי נָזִיר שֶׁאֵין זֶה חַיָּה", 
+"הֲרֵינִי נָזִיר שֶׁזֶּה בְהֵמָה", 
+"הֲרֵינִי נָזִיר שֶׁאֵין זֶה בְהֵמָה", 
+"הֲרֵינִי נָזִיר שֶׁזֶּה חַיָּה וּבְהֵמָה", 
+"הֲרֵינִי נָזִיר שֶׁאֵין זֶה לֹא חַיָּה וְלֹא בְהֵמָה", 
+"הֲרֵינִי נָזִיר שֶׁאֶחָד מִכֶּם נָזִיר", 
+"שֶׁאֵין אֶחָד מִכֶּם נָזִיר", 
+"שֶׁכֻּלְּכֶם נְזִירִים", 
+"שֶׁשְּׁנֵיכֶם נְזִירִים", 
+הֲרֵי כֻלָּם נְזִירִים. 
+
+
+
+
+
+Chapter 6
+
+<small>א</small>
+שְׁלֹשָׁה מִינִים אֲסוּרִים בַּנָּזִיר: 
+הַטֻּמְאָה, וְהַתִּגְלַחַת, וְהַיּוֹצֵא מִן הַגֶּפֶן.  
+[וְהַיּוֹצֵא מִן הַגֶּפֶן] מִצְטָרְפִין זֶה עִם זֶה.  
+אֵינוּ חַיָּב עַד שֶׁיֹּאכַל מִן הָעֲנָבִים כַּזַּיִת. 
+מִשְׁנָה הָרִאשׁוֹנָה: 
+עַד שֶׁיִּשְׁתֶּה רְבִיעִית יַיִן. 
+רְבִּי עֲקִיבָה אוֹמֵר: 
+אֲפִלּוּ שָׁרָה פִתּוֹ בַיַּיִן, 
+וְיֶשׁ בָּהּ כְּדֵי לְצָרֵף כַּזַּיִת, 
+חַיָּב. 
+
+<small>ב</small>
+וְחַיָּב עַל הַיַּיִן בִּפְנֵי עַצְמוֹ, 
+וְעַל הָעֲנָבִים בִּפְנֵי עַצְמָן, 
+וְעַל הַחַרְצַנִּים בִּפְנֵי עַצְמָן, 
+וְעַל הַזַּגִּים בִּפְנֵי עַצְמָן.  &lt;הזוגים&gt;
+רְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: 
+אֵינוּ חַיָּב, 
+עַד שֶׁיֹּאכַל שְׁנֵי חַרְצַנִּין וְזַגָּן. &lt;וזוגן&gt; 
+אֵילוּ הֵן הַחַרְצַנִּים וְאֵילוּ הֵן הַזַּגִּים? &lt;אֵילּוּ; הזוגים&gt;
+הַחַרְצַנִּים, אֵלּוּ הֵן הַחִיצוֹנִים, 
+וְהַזַּגִּים, אֵלּוּ הֵן הַפְּנִימִיִּים. &lt;והזוגים&gt; 
+דִּבְרֵי רְבִּי יוּדָה.  
+רְבִּי יוֹסֵה אוֹמֵר: 
+שֶׁלֹּא תִטְעֶה כַזּוֹג שֶׁלִּבְהֵמָה, 
+הַחִיצוֹן זוֹג וְהַפְּנִימִי עִנְבֵל. &lt;ענבול&gt;
+
+<small>ג</small>
+סְתָם נְזִירוּת שְׁלוֹשִׁים יוֹם.  
+גִּלַּח אוֹ שֶׁגִּלְּחוּהוּ לֶסְטִים, 
+סוֹתֵר שְׁלוֹשִׁים יוֹם.  
+נָזִיר שֶׁגִּלַּח בֵּין בַּזּוֹג בֵּין בַּתַּעַר, 
+אוֹ שֶׁסִּפְסֵף כָּל שֶׁהוּא, 
+חַיָּב.  
+נָזִיר חוֹפֵף וּמְפַסְפֵּס, 
+אֲבָל לֹא סוֹרֵק.  
+רְבִּי יִשְׁמָעֵאל אוֹמֵר: 
+לֹא יָחוּף בָּאֲדָמָה, 
+מִפְּנֵי שֶׁהִיא מַשֶּׁרֶת אֶת הַשֵּׂעָר. 
+
+<small>ד</small>
+נָזִיר שֶׁהָיָה שׁוֹתֶה בַיַּיִן כָּל הַיּוֹם, 
+אֵינוּ חַיָּב אֶלָּא אַחַת; 
+אָמְרוּ לוֹ: 
+"אַל תִּשְׁתֶּה", "אַל תִּשְׁתֶּה!" 
+וְהוּא שׁוֹתֶה, 
+חַיָּב עַל כָּל אַחַת וְאַחַת.  
+
+<small>ה</small>
+הָיָה מִטַּמֵּא לַמֵּתִים כָּל הַיּוֹם, 
+אֵינוּ חַיָּב אֶלָּא אַחַת. 
+אָמְרוּ לוֹ: 
+"אַל תִּטַּמֵּא", אַל תִּטַּמֵּא!" 
+וְהוּא מִטַּמֵּא, 
+חַיָּב עַל כָּל אַחַת וְאַחַת. 
+
+<small>ו</small>
+הָיָה מְגַלֵּחַ כָּל הַיּוֹם, 
+אֵינוּ חַיָּב אֶלָּא אַחַת. 
+אָמְרוּ לוֹ: 
+"אַל תְּגַלַּח", "אַל תְּגַלַּח!" 
+וְהוּא מְגַלֵּחַ, 
+חַיָּב עַל כָּל אַחַת וְאַחַת.  
+
+<small>ז</small>
+שְׁלֹשָׁה מִינִים אֲסוּרִים בַּנָּזִיר: 
+הַטֻּמְאָה וְהַתִּגְלַחַת וְהַיּוֹצֵא מִן הַגֶּפֶן.  
+חֹמֶר בַּטֻּמְאָה וּבַתִּגְלַחַת מִבַּיּוֹצֵא מִן הַגֶּפֶן, 
+שֶׁהַטֻּמְאָה וְהַתִּגְלַחַת סוֹתְרִים, 
+וְהַיּוֹצֵא מִן הַגֶּפֶן אֵינוּ סוֹתֵר.  
+חֹמֶר בַּיּוֹצֵא מִן הַגֶּפֶן מִבַּטֻּמְאָה וּבַתִּגְלַחַת: 
+שֶׁהַיּוֹצֵא מִן הַגֶּפֶן לֹא הֻתַּר מִכְּלָלוֹ, &lt;שֶׁהַיּוֹצֵא מִן הַגֶּפֶ שֶׁלֹּא הוֹתַּר בִּכְלַל הַיּוֹצֵא מִן הַגֶּפֶן הטומאה והתגלחת הוּתָּרו&gt;
+וְהַטֻּמְאָה וְהַתִּגְלַחַת הֻתְּרוּ מִכְּלָלָן 
+בְּתִגְלַחַת מִצְוָה וּבְמֵת מִצְוָה.  
+חֹמֶר בַּטֻּמְאָה מִבַּתִּגְלַחַת, 
+שֶׁהַטֻּמְאָה סוֹתֶרֶת אֶת הַכֹּל, 
+וְחַיָּבִין עָלֶיהָ קָרְבָּן, 
+וְתִגְלַחַת אֵינָה סוֹתֶרֶת אֶלָּא עַד שְׁלוֹשִׁים יוֹם, 
+וְאֵין חַיָּבִין עָלֶיהָ קָרְבָּן. 
+
+<small>ח</small>
+תִּגְלַחַת הַטֻּמְאָה כֵיצַד? 
+הָיָה מַזֶּה בַשְּׁלִישִׁי וּבַשְּׁבִיעִי, 
+וּמְגַלֵּחַ בַּשְּׁבִיעִי, 
+וּמֵבִיא קָרְבְּנוֹתָיו בַּשְּׁמִינִי.  
+אִם גִּלַּח בַּשְּׁמִינִי, מֵבִיא קָרְבְּנוֹתָיו בּוֹ בַיּוֹם.  
+דִּבְרֵי רְבִּי עֲקִיבָה.  
+אָמַר לוֹ רְבִּי טַרְפוֹן: 
+מַה בֵּין זֶה לִמְצֹרָע? 
+אָמַר לוֹ: 
+שֶׁזֶּה טַהֲרָתוֹ תְלוּיָה בְיָמָיו, 
+וּמְצֹרָע טַהֲרָתוֹ תְלוּיָה בְתִגְלַחְתּוֹ, 
+וְאֵינוּ מֵבִיא אֶת קָרְבְּנוֹתָיו 
+אֶלָּא אִם כֵּן הָיָה מְעֹרַב שֶׁמֶשׁ. &lt;השמש&gt;
+
+<small>ט</small>
+תִּגְלַחַת הַטַּהֲרָה כֵיצַד? 
+הָיָה מֵבִיא שָׁלוֹשׁ בְּהֵמוֹת: 
+חַטָּאת, וְעוֹלָה וּשְׁלָמִים, 
+וְשׁוֹחֵט אֶת הַשְּׁלָמִים וּמְגַלֵּחַ עֲלֵיהֶם; 
+דִבְרֵי רְבִּי יְהוּדָה.  
+רְבִּי אֶלְעָזָר אוֹמֵר: 
+לֹא הָיָה מְגַלֵּחַ אֶלָּא עַל הַחַטָּאת, 
+שֶׁהַחַטָּאת קוֹדֶמֶת בְּכָל מָקוֹם.  
+וְאִם גִּלַּח עַל אַחַת מִשְּׁלָשְׁתָּן, יָצָא. 
+
+<small>י</small>
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+הֵבִיא שָׁלוֹשׁ בְּהֵמוֹת וְלֹא פֵרֵשׁ, 
+הָרְאוּיָה לְחַטָּאת תִּקָּרֵב חַטָּאת, 
+לְעוֹלָה תִּקָּרֵב עוֹלָה, 
+לַשְּׁלָמִים תִּקָּרֵב שְׁלָמִים.  
+הָיָה נוֹטֵל שְׂעַר רֹאשׁ נִזְרוֹ וּמְשַׁלֵּחַ תַּחַת הַדּוּד. &lt;הדור&gt;  
+וְאִם גִּלַּח בַּמְּדִינָה, הָיָה מְשַׁלֵּחַ תַּחַת הַדּוּד. &lt;הדור&gt;  
+בַּמֵּי דְבָרִים אֲמוּרִין? 
+בְּתִגְלַחַת הַטַּהֲרָה. 
+אֲבָל בְּתִגְלַחַת הַטֻּמְאָה, 
+לֹא הָיָה מְשַׁלֵּחַ תַּחַת הַדּוּד. &lt;הדור&gt; 
+רְבִּי מֵאִיר אוֹמֵר: 
+הַכֹּל מְשַׁלְּחִין תַּחַת הַדּוּד, 
+חוּץ מִן הַטָּמֵא שֶׁבַּמְּדִינָה בִלְבַד. 
+
+<small>יא</small>
+הָיָה מְבַשֵּׁל אֶת הַשְּׁלָמִים אוֹ שׁוֹלְקָן, 
+כֹּהֵן נוֹטֵל אֶת הַזְּרוֹעַ בְּשֵׁלָה מִן הָאַיִל, 
+וְחַלַּת מַצָּה אַחַת מִן הַסַּל, 
+וּרְקִיק מַצָּה אַחַת, 
+וְנוֹתְנָן עַל כַּפֵּי הַנָּזִיר וּמְנִיפָן, 
+וְאַחַר כָּךְ הֻתַּר הַנָּזִיר לִשְׁתּוֹת בַּיַּיִן וְלִטַּמֵּא לַמֵּתִים.  
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+כֵּיוָן שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִים, 
+הֻתַּר הַנָּזִיר לִשְׁתּוֹת בַּיַּיִן וְלִטַּמֵּא לַמֵּתִים. 
+
+<small>יב</small>
+גִּלַּח עַל הַזֶּבַח וְנִמְצָא פָסוּל, 
+תִּגְלַחְתּוֹ פְסוּלָה, וּזְבָחָיו לֹא עָלוּ לוֹ.  
+גִּלַּח עַל הַחַטָּאת שֶׁלֹּא לִשְׁמָהּ, 
+וְאַחַר כָּךְ הֵבִיא קָרְבְּנוֹתָיו לִשְׁמָן, 
+תִּגְלַחְתּוֹ פְסוּלָה וּזְבָחָיו לֹא עָלוּ לוֹ.  
+גִּלַּח עַל הָעוֹלָה אוֹ עַל הַשְּׁלָמִים שֶׁלֹּא לִשְׁמָן, 
+וְאַחַר כָּךְ הֵבִיא קָרְבְּנוֹתָיו לִשְׁמָן, 
+תִּגְלַחְתּוֹ פְסוּלָה וּזְבָחָיו לֹא עָלוּ לוֹ.  
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+אוֹתוֹ הַזֶּבַח לֹא עָלָה לוֹ, 
+וּשְׁאָר כָּל הַזְּבָחִים עָלוּ לוֹ.  
+וְאִם גִּלַּח עַל שְׁלָשְׁתָּן וְנִמְצָא אֶחָד מֵהֶן כָּשֵׁר, 
+תִּגְלַחְתּוֹ כְשֵׁרָה, וְיָבִיא שְׁאָר הַזְּבָחִים. 
+
+<small>יג</small>
+מִי שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִים וְנִטְמָא, 
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+סוֹתֵר אֶת הַכֹּל.  
+וַחֲכָמִים אוֹמְרִים: 
+יָבִיא שְׁאָר קָרְבְּנוֹתָיו וְיִטְהַר.  
+אָמְרוּ לוֹ: 
+מַעֲשֶׂה בְמִרְיָם הַתַּדְמוֹרִית, &lt;התודמרית&gt;
+שֶׁנִּזְרַק עָלֶיהָ אֶחָד מִן הַדָּמִים, 
+וּבָאוּ וְאָמְרוּ לָהּ עַל בִּתָּהּ שֶׁהִיא מְסַכֶּנֶת, 
+וְהָלְכָה וּמְצָאַתָּהּ שֶׁמֵּתָה, 
+אָמְרוּ חֲכָמִים: 
+תָּבִיא שְׁאָר קָרְבְּנוֹתֶיהָ וְתִטְהַר. &lt;ויטהר&gt;
+
+
+
+
+
+Chapter 7
+
+<small>א</small>
+כֹּהֵן גָּדוֹל וְנָזִיר אֵינָן מִטַּמִּים בִּקְרוֹבֵיהֶם, 
+הָיוּ מְהַלְּכִים בַּדֶּרֶךְ וּמָצְאוּ מֵת מִצְוָה, 
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+יִטַּמֵּא כֹהֵן גָּדוֹל, וְאַל יִטַּמֵּא נָזִיר. 
+וַחֲכָמִים אוֹמְרִים: 
+יִטַּמֵּא נָזִיר, וְאַל יִטַּמֵּא כֹהֵן גָּדוֹל.  
+אָמַר לָהֶן רְבִּי אֱלִיעֶזֶר: 
+יִטַּמֵּא כֹהֵן, 
+שֶׁאֵינוּ מֵבִיא קָרְבָּן עַל טֻמְאָתוֹ, 
+וְאַל יִטַּמֵּא נָזִיר, 
+שֶׁהוּא מֵבִיא קָרְבָּן עַל טֻמְאָתוֹ.  
+אָמְרוּ לוֹ: 
+יִטַּמֵּא נָזִיר, 
+שֶׁקְּדֻשָּׁתוֹ קְדֻשַּׁת שָׁעָה, 
+וְאַל יִטַּמֵּא כֹהֵן, 
+שֶׁקְּדֻשָּׁתוֹ קְדֻשַּׁת עוֹלָם. 
+
+<small>ב</small>
+עַל אֵלּוּ הַטְּמָאוֹת הַנָּזִיר מְגַלֵּחַ: 
+עַל הַמֵּת, 
+וְעַל כַּזַּיִת מִן הַמֵּת, 
+וְעַל כַּזַּיִת נֶצֶל, 
+וְעַל מְלֹא תַרְוָד רָקָב, 
+וְעַל הַשִּׁזְרָה, 
+וְעַל הַגֻּלְגּלֶת, 
+וְעַל אֵבֶר מִן הַמֵּת, 
+וְעַל אֵבֶר מִן הַחַי שֶׁיֵּשׁ עֲלֵיהֶם בָּשָׂר כָּרָאוּי, 
+וְעַל חֲצִי קַב עֲצָמוֹת, 
+וְעַל חֲצִי לֹג דָּם. 
+עַל מַגָּעָן, וְעַל מַשָּׂאָן, וְעַל אֲהֵילָן.  
+וְעַל עֶצֶם כִּסְעוֹרָה; 
+עַל מַגָּעוֹ וְעַל מַשָּׂאוֹ.  
+וְעַל אֵלּוּ הַנָּזִיר מְגַלֵּחַ, 
+מַזֶּה בַשְּׁלִישִׁי וּבַשְּׁבִיעִי, 
+וְסוֹתֵר אֶת הַקּוֹדְמִים, 
+וְאֵינוּ מַתְחִיל לִמְנוֹת עַד שֶׁיִּטְהַר, 
+וְיָבִיא אֶת קָרְבָּנוֹ. 
+
+<small>ג</small>
+אֲבָל הַסְּכָכוֹת, וְהַפְּרָעוֹת, וּבֵית הַפְּרַס, 
+וְאֶרֶץ הָעַמִּים, וְהַגּוֹלֵל, וְהַדּוֹפֵק, 
+וּרְבִיעִית דָּם, וְאָהֵל, וְרֹבַע עֲצָמוֹת, 
+וְכֵלִים הַנּוֹגְעִים בַּמֵּת, 
+וִימֵי סָפְרוֹ וִימֵי גָמְרוֹ; &lt;בימי, בימי&gt;
+עַל אֵלּוּ, אֵין הַנָּזִיר מְגַלֵּחַ 
+וּמַזֶּה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי, 
+וְאֵינוּ סוֹתֵר אֶת הַקּוֹדְמִים, 
+וּמַתְחִיל מוֹנֶה מִיָּד, 
+וְקָרְבָּן אֵין לוֹ.  
+בֶּאֱמֶת, יְמֵי הַזָּב וְהַזָּבָה, 
+וִימֵי הֶסְגֵּרוֹ שֶׁלִּמְצֹרָע, 
+הֲרֵי אֵלּוּ עוֹלִים לוֹ. 
+
+<small>ד</small>
+רְבִּי אֱלִיעֶזֶר אוֹמֵר מִשֵּׁם רְבִּי יְהוֹשֻׁעַ: 
+כָּל טֻמְאָה מִן הַמֵּת שֶׁהַנָּזִיר מְגַלֵּחַ עָלֶיהָ, 
+חַיָּבִין עָלֶיהָ עַל בִּיאַת הַמִּקְדָּשׁ. 
+וְכָל טֻמְאָה מִן הַמֵּת שֶׁאֵין הַנָּזִיר מְגַלֵּחַ עָלֶיהָ, 
+אֵין חַיָּבִין עָלֶיהָ עַל בִּיאַת הַמִּקְדָּשׁ.  
+אָמַר רְבִּי מֵאִיר: 
+לֹא תְהֵא זוֹ קַלָּה מִן הַשֶּׁרֶץ.  
+אָמַר רְבִּי עֲקִיבָה: 
+דַּנְתִּי לִפְנֵי רְבִּי אֱלִיעֶזֶר: 
+מָה אִם עֶצֶם כִּסְעוֹרָה, 
+שֶׁאֵינוּ מְטַמֵּא אֶת הָאָדָם בְּאָהֵל, 
+הַנָּזִיר מְגַלֵּחַ עַל מַגָּעוֹ וְעַל מַשָּׂאוֹ, 
+רְבִיעִית דָּם, 
+שֶׁהוּא מְטַמֵּא אֶת הָאָדָם בְּאָהֵל, 
+אֵינוּ דִין שֶׁיְּהֵא הַנָּזִיר מְגַלֵּחַ 
+עַל מַגָּעָהּ וְעַל מַשָּׂאָהּ? &lt;נמחקו הה"אין ותוקנו לנונים סופיים&gt;
+אָמַר לִי: 
+מַה זֶּה עֲקִיבָה! 
+אֵין דָּנִין כָּן קַל וָחֹמֶר.  &lt;קול&gt;
+וּכְשֶׁבָּאתִי וְהִרְצֵיתִי אֶת הַדְּבָרִים 
+לִפְנֵי רְבִּי יְהוֹשֻׁעַ, 
+אָמַר לִי: 
+יָפֶה אָמַרְתָּ, אֶלָּא כָךְ אָמְרוּ הֲלָכָה. 
+
+
+
+
+
+Chapter 8
+
+<small>א</small>
+שְׁנֵי נְזִירִים שֶׁאָמַר לָהֶם אֶחָד: 
+"רָאִיתִי אֶחָד מִכֶּם שֶׁנִּטַּמָּא, 
+וְאֵינִי יוֹדֵעַ אֵיזֶה מִכֶּם", 
+מְבִיאִין קָרְבַּן טֻמְאָה וְקָרְבַּן טַהֲרָה, 
+וְאוֹמֵר: 
+"אִם אֲנִי הוּא הַטָּמֵא, 
+קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טַהֲרָה שֶׁלָּךְ, 
+וְאִם אֲנִי הוּא הַטָּהוֹר, 
+קָרְבַּן טַהֲרָה שֶׁלִּי וְקָרְבַּן טֻמְאָה שֶׁלָּךְ." 
+וְסוֹפְרִים שְׁלוֹשִׁים יוֹם, 
+וּמְבִיאִין קָרְבַּן טַהֲרָה, 
+
+<small>ב</small>
+וְאוֹמֵר: 
+"אִם אֲנִי הוּא הַטָּמֵא, 
+קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טַהֲרָה שֶׁלָּךְ, 
+וְזֶה קָרְבַּן טַהֲרָתִי, 
+אִם אֲנִי הוּא הַטָּהוֹר, 
+קָרְבַּן טַהֲרָה שֶׁלִּי וְקָרְבַּן טֻמְאָה שֶׁלָּךְ, 
+וְזֶה קָרְבַּן טַהֲרָתָךְ".  
+מֵת אֶחָד מֵהֶן, 
+אָמַר רְבִּי יְהוֹשֻׁעַ: 
+יְבַקֵּשׁ מֵאֶחָד מִן הַשּׁוּק שֶׁיִּדֹּר כְּנֶגְדּוֹ בַנָּזִיר, 
+וְיֹאמַר: 
+"אִם טָמֵא הָיִיתִי, 
+הֲרֵי אַתָּה נָזִיר מִיָּד, &lt;אֲנִי&gt;
+וְאִם טָהוֹר הָיִיתִי, 
+הֲרֵי אַתָּה נָזִיר לְאַחַר שְׁלוֹשִׁים יוֹם." 
+וְסוֹפְרִין שְׁלוֹשִׁים יוֹם, 
+וּמְבִיאִין קָרְבַּן טֻמְאָה וְקָרְבַּן טַהֲרָה, 
+
+<small>ג</small>
+וְאוֹמֵר: 
+"אִם אֲנִי הוּא הַטָּמֵא, 
+קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טַהֲרָה שֶׁלָּךְ. 
+אִם אֲנִי הוּא הַטָּהוֹר, 
+קָרְבַּן טַהֲרָה שֶׁלִּי, וְקָרְבַּן טֻמְאָה בְסָפֵק." &lt;ספק&gt;
+וְסוֹפְרִים שְׁלוֹשִׁים יוֹם, 
+וּמְבִיאִין קָרְבַּן טַהֲרָה, 
+
+<small>ד</small>
+וְאוֹמֵר: 
+"אִם אֲנִי הוּא הַטָּמֵא, 
+קָרְבַּן טֻמְאָה שֶׁלִּי, וְקָרְבַּן טַהֲרָה שֶׁלָּךְ, 
+זֶה קָרְבַּן טַהֲרָתִי. 
+אִם אֲנִי הוּא הַטָּהוֹר, 
+קָרְבַּן טַהֲרָה שֶׁלִּי, וְקָרְבַּן טֻמְאָה בְסָפֵק, 
+וְזֶה קָרְבַּן טַהֲרָתָךְ."  
+אָמַר לוֹ בֶן זוֹמָה: 
+וּמִי שׁוֹמֵעַ לוֹ שֶׁיִּדֹּר כְּנֶגְדּוֹ בַנָּזִיר? 
+אֶלָּא מֵבִיא חַטָּאת הָעוֹף וְעוֹלַת בְּהֵמָה, 
+וְאוֹמֵר: 
+"אִם טָמֵא הָיִיתִי, 
+הַחַטָּאת מֵחוֹבָתִי וְהָעוֹלָה נְדָבָה, 
+וְאִם טָהוֹר הָיִיתִי, 
+הָעוֹלָה מֵחוֹבָתִי וְהַחַטָּאת בְּסָפֵק." 
+וְסוֹפֵר שְׁלוֹשִׁים יוֹם, 
+וּמֵבִיא קָרְבַּן טַהֲרָה, 
+
+<small>ה</small>
+וְאוֹמֵר: 
+"אִם טָמֵא הָיִיתִי, 
+הָעוֹלָה הָרִאשׁוֹנָה נְדָבָה וְזוֹ חוֹבָה. 
+אִם טָהוֹר הָיִיתִי, 
+הָעוֹלָה הָרִאשׁוֹנָה חוֹבָה וְזוֹ נְדָבָה, 
+וְזֶה שְׁאָר קָרְבָּנִי."  
+אָמַר רְבִּי יוֹסֵה: 
+יְהוֹשֻׁעַ! 
+נִמְצָא זֶה מֵבִיא קָרְבְּנוֹתָיו מְחֻצִּים! 
+אֲבָל הוֹדוּ חֲכָמִים לְדִבְרֵי בֶן זוֹמָה. 
+
+<small>ו</small>
+נָזִיר שֶׁהָיָה טָמֵא בְסָפֵק וּמֻחֲלָט בְּסָפֵק, 
+אוֹכֵל בַּקָּדָשִׁים לְאַחַר שִׁשִּׁים יוֹם, 
+וְשׁוֹתֶה בַיַּיִן וּמִטַּמֵּא לַמֵּתִים 
+לְאַחַר מֵאָה וְעֶשְׂרִים יוֹם, 
+שֶׁתִּגְלַחַת הַנֶּגַע דּוֹחָה תִגְלַחַת הַנָּזִיר, 
+בִּזְמַן שֶׁהִיא וַדַּי, 
+אֲבָל בִּזְמַן שֶׁהִיא סָפֵק, אֵינָה דּוֹחָה. 
+
+
+
+
+
+Chapter 9
+
+<small>א</small>
+הַגּוֹיִם אֵין לָהֶם נְזִירוּת.  
+נָשִׁים וַעֲבָדִים, יֵשׁ לָהֶם נְזִירוּת.  
+חֹמֶר בַּנָּשִׁים מִבָּעֲבָדִים, 
+שֶׁהוּא כוֹפֵף אֶת עַבְדּוֹ, 
+וְאֵינוּ כוֹפֵף אֶת אִשְׁתּוֹ.  
+חֹמֶר בָּעֲבָדִים מִבַּנָּשִׁים, 
+שֶׁהוּא מֵפֵר נִדְרֵי אִשְׁתּוֹ, 
+וְאֵינוּ מֵפֵר נִדְרֵי עַבְדּוֹ.  
+הֵפֵר לְאִשְׁתּוֹ, 
+הֵפֵר לָהּ עוֹלָמִית.  
+הֵפֵר לְעַבְדּוֹ, 
+יָצָא לְחֵרוּת, מַשְׁלִים אֶת נְזִירוּתוֹ.  
+עָבַר מִכְּנֶגֶד פָּנָיו, 
+רְבִּי מֵאִיר אוֹמֵר: 
+לֹא יִשְׁתֶּה. 
+וּרְבִּי יוֹסֵה אוֹמֵר: 
+יִשְׁתֶּה. 
+
+<small>ב</small>
+נָזִיר שֶׁגִּלַּח וְנוֹדַע שֶׁהָיָה טָמֵא, 
+אִם טֻמְאָה יְדוּעָה, סוֹתֵר, 
+וְאִם טֻמְאַת הַתְּהוֹם, אֵינוּ סוֹתֵר.  
+אִם עַד שֶׁלֹּא גִלַּח, 
+בֵּין כָּךְ וּבֵין כָּךְ, סוֹתֵר.  
+כֵּיצַד? 
+יָרַד לִטְבּוֹל בַּמְּעָרָה, 
+וְנִמְצָא מֵת צָף עַל פִּי הַמְּעָרָה, טָמֵא. 
+נִמְצָא מְשֻׁקָּע בְּקַרְקַע הַמְּעָרָה, 
+יָרַד לְהָקֵר, טָהוֹר, 
+לִטַּהֵר מִטֻּמְאַת הַמֵּת, טָמֵא, 
+שֶׁחֶזְקַת הַטָּמֵא, טָמֵא, 
+וְחֶזְקַת הַטָּהוֹר, טָהוֹר, 
+שֶׁרַגְלַיִם לַדָּבָר. 
+&lt;הֲלָכָה הַמּוֹצֵא ובתריה כל ספק ובתריה&gt; 
+
+<small>ד</small>
+הַמּוֹצֵא מֵת כַּתְּחִלָּה, וּמֻשְׁכָּב כְּדַרְכּוֹ, 
+נוֹטְלוֹ וְאֶת תְּבוּסָתוֹ.  
+מָצָא שְׁנַיִם, נוֹטְלָן וְאֶת תְּבוּסָתָן.  
+מָצָא שְׁלֹשָׁה, 
+אִם יֵשׁ בֵּין זֶה לָזֶה מֵאַרְבַּע אַמּוֹת וְעַד שְׁמוֹנֶה, 
+כִּמְלוֹא מִטָּה וְקוֹבְרֶיהָ,
+הֲרֵי זוֹ שְׁכוּנַת קְבָרוֹת, 
+בּוֹדֵק מִמֶּנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה.  
+מָצָא אֶחָד בְּסוֹף עֶשְׂרִים, 
+בּוֹדֵק מִמֶּנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה, 
+שֶׁרַגְלַיִם לַדָּבָר; 
+שֶׁאִלּוּ מִתְּחִלָּה מְצָאוֹ, 
+הָיָה נוֹטְלוֹ וְאֶת תְּבוּסָתוֹ. 
+
+<small>ג</small>
+כָּל סְפֵק נְגָעִים כַּתְּחִלָּה, טָהוֹר, 
+עַד שֶׁלֹּא נִזְקַק לַטֻּמְאָה. 
+מִשֶּׁנִּזְקַק לַטֻּמְאָה, סְפֵקוֹ טָמֵא.  
+בְּשֶׁבַע דְּרָכִים בּוֹדְקִים אֶת הַזָּב 
+עַד שֶׁלֹּא נִזְקַק לַטֻּמְאָה: &lt;'לַטֻּמְאָה' כתוב על די המגיה על מקום מחוק&gt;
+בְּמַאֲכָל, בְּמִשְׁתֶּה, 
+בְּמַשָּׂא, בִּקְפִיצָה, 
+בְּחֹלִי, וּבְמַרְאֶה, וּבְהִרְהוּר. 
+מִשֶּׁנִּזְקַק לַטֻּמְאָה, &lt;'לַטֻּמְאָה' כתוב על די המגיה על מקום מחוק&gt;
+אֵין בּוֹדְקִים אוֹתוֹ.  
+אָנְסוֹ וּסְפֵקוֹ וְשִׁכְבַת זַרְעוֹ טְמֵאִים, 
+שֶׁרַגְלַיִם לַדָּבָר.  
+
+<small>ה</small>
+הַמַּכֶּה אֶת חֲבֵרוֹ, וַעֲמָדוּהוּ לַמִּיתָה, 
+הֵקֵל מִמַּה שֶּׁהָיָה, 
+לְאַחַר מִכֵּן הִכְבִּיד וּמֵת, 
+חַיָּב.  
+רְבִּי נְחֶמְיָה פוֹטֵר, 
+שֶׁרַגְלַיִם לַדָּבָר. 
+
+<small>ו</small>
+נָזִיר הָיָה שְׁמוּאֵל, 
+כְּדִבְרֵי רְבִּי נְהוֹרַי, שֶׁנֶּאֱמַר: (שמואל א א,יא) 
+"וּמוֹרָה לֹא יַעֲלֶה עַל רֹאשׁוֹ"; 
+נֶאֱמַר בְּשִׁמְשׁוֹן (שופטים יג,ה) "מוֹרָה", 
+וְנֶאֱמַר בִּשְׁמוּאֵל "מוֹרָה", 
+מַה מּוֹרָה אֲמוּרָה בְשִׁמְשׁוֹן, נָזִיר, 
+אַף מוֹרָה אֲמוּרָה בִשְׁמוּאֵל, נָזִיר.  
+אָמַר רְבִּי יוֹסֵה: 
+וַהֲלֹא אֵין מוֹרָה אֶלָּא שֶׁלְבָּשָׂר וָדָם? 
+אָמַר לוֹ רְבִּי נְהוֹרַי: 
+וַהֲלֹא כְבָר נֶאֱמַר: (שמואל א טז,ב) 
+"וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי", 
+שֶׁכְּבָר הָיָה עָלָיו מוֹרָא שֶׁלְבָּשָׂר וָדָם.  
+
+
+
+
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Nazir/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt b/txt/Mishnah/Seder Nashim/Mishnah Nazir/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt
new file mode 100644
index 0000000000000000000000000000000000000000..a862e11203e53c4c41eab536d38c263e343e4a3d
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Nazir/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt	
@@ -0,0 +1,95 @@
+Mishnah Nazir
+משנה נזיר
+Mishnah, ed. Romm, Vilna 1913
+https://www.nli.org.il/he/books/NNL_ALEPH001741739
+
+משנה נזיר
+
+
+
+Chapter 1
+
+כל כנויי נזירות. כנזירות. האומר אהא. הרי זה נזיר. או אהא נוה. נזיר. נזיק. נזיח. פזיח. הרי זה נזיר. הריני כזה. הריני מסלסל. הריני מכלכל. הרי עלי לשלח פרע. הרי זה נזיר. הרי עלי צפורים. רבי מאיר אומר נזיר. וחכמים אומרים אינו נזיר:  
+הריני נזיר מן החרצנים. ומן הזגים. ומן התגלחת. ומן הטומאה הרי זה נזיר. וכל דקדוקי נזירות עליו. הריני כשמשון. כבן מנוח. כבעל דלילה. כמי שעקר דלתות עזה. כמי שנקרו פלשתים את עיניו. הרי זה נזיר שמשון. מה בין נזיר עולם לנזיר שמשון. נזיר עולם הכביד שערו מיקל בתער. ומביא שלש בהמות. ואם נטמא מביא קרבן טומאה. נזיר שמשון. הכביד שערו אינו מיקל. ואם נטמא אינו מביא קרבן טומאה:  
+סתם נזירות שלשים יום. אמר הריני נזיר אחת גדולה. הריני נזיר אחת קטנה. אפילו מכאן ועד סוף העולם. נזיר שלשים יום. הריני נזיר ויום אחד. הריני נזיר ושעה אחת. הריני נזיר אחת ומחצה. הרי זה נזיר שתים. הריני נזיר שלשים יום ושעה אחת. נזיר שלשים ואחד יום. שאין נוזרים לשעות:  
+הריני נזיר כשער ראשי. וכעפר הארץ. וכחול הים. הרי זה נזיר עולם. ומגלח אחת לשלשים יום. רבי אומר אין זה מגלח אחת לשלשים יום. ואיזהו שמגלח אחת לשלשים יום. האומר הרי עלי נזירות כשער ראשי. וכעפר הארץ. וכחול הים:  
+הריני נזיר מלא הבית. או מלא הקופה. בודקין אותו. אם אמר אחת גדולה נזרתי. נזיר שלשים יום. ואם אמר סתם נזרתי. רואין את הקופה. כאילו היא מלאה חרדל. ונזיר כל ימיו:  
+הריני נזיר מכאן עד מקום פלוני. אומדין כמה ימים מכאן עד מקום פלוני. אם פחות משלשים יום. נזיר שלשים יום. ואם לאו נזיר כמנין הימים:  
+הריני נזיר כמנין ימות החמה. מונה נזירות כמנין ימות החמה. אמר רבי יהודה מעשה היה. כיון שהשלים מת:  
+
+Chapter 2
+
+הריני נזיר מן הגרוגרות. ומן הדבילה. בית שמאי אומרים נזיר. ובית הלל אומרים אינו נזיר. אמר רבי יהודה אף כשאמרו בית שמאי. לא אמרו. אלא באומר הרי הן עלי קרבן:  
+אמר אמרה פרה זו הריני נזירה. אם עומדת אני. אמר הדלת הזה הריני נזיר. אם נפתח אני. בית שמאי אומרים נזיר. ובית הלל אומרים אינו נזיר. אמר רבי יהודה אף כשאמרו בית שמאי. לא אמרו. אלא באומר הרי פרה זו עלי קרבן אם עומדת היא:  
+מזגו לו את הכוס. ואמר הריני נזיר ממנו. הרי זה נזיר. מעשה באשה אחת שהיתה שכורה. ומזגו לה את הכוס. ואמרה הריני נזירה ממנו. אמרו חכמים לא נתכונה. אלא לומר הרי הוא עלי קרבן:  
+הריני נזיר על מנת שאהא שותה יין. ומיטמא למתים. הרי זה נזיר ואסור בכולן. יודע אני שיש נזירות. אבל איני יודע שהנזיר אסור ביין. הרי זה אסור. ור' שמעון מתיר. יודע אני שהנזיר אסור ביין. אבל סבור הייתי שחכמים מתירים לי. מפני שאין אני יכול לחיות אלא ביין. או מפני שאני קובר את המתים. הרי זה מותר. ורבי שמעון אוסר:  
+הריני נזיר ועלי לגלח נזיר. ושמע חבירו ואמר ואני. ועלי לגלח נזיר. אם היו פקחים מגלחים זה את זה ואם לאו מגלחים נזירים אחרים:  
+הרי עלי לגלח חצי נזיר. ושמע חבירו ואמר. ואני עלי לגלח חצי נזיר. זה מגלח נזיר שלם וזה מגלח נזיר שלם. דברי רבי מאיר. וחכמים אומרים זה מגלח חצי נזיר. וזה מגלח חצי נזיר:  
+הריני נזיר לכשיהיה לי בן. ונולד לו בן. הרי זה נזיר נולד לו בת. טומטום. ואנדרוגינוס. אינו נזיר. אם אמר כשאראה כשיהיה לי ולד. אפילו נולד לו בת. טומטום. ואנדרוגינוס. הרי זה נזיר:  
+הפילה אשתו. אינו נזיר. ר' שמעון אומר יאמר אם היה בן קיימא. הרי אני נזיר חובה. ואם לאו הרי אני נזיר נדבה. חזרה וילדה. הרי זה נזיר. רבי שמעון אומר יאמר אם הראשון בן קיימא. הראשון חובה. וזו נדבה. ואם לאו. הראשון נדבה. וזו חובה:  
+הריני נזיר. ונזיר כשיהיה לי בן. התחיל מונה את שלו. ואחר כך נולד לו בן. משלים את שלו. ואחר כך מונה את של בנו. הריני נזיר כשיהיה לי בן. ונזיר. התחיל מונה את שלו. ואחר כך נולד לו בן מניח את שלו. ומונה את של בנו ואחר כך משלים את שלו:  
+הריני נזיר לכשיהא לי בן. ונזיר מאה יום. נולד לו בן. עד שבעים. לא הפסיד כלום. לאחר שבעים. סותר שבעים. שאין תגלחת פחות משלשים יום:  
+
+Chapter 3
+
+מי שאמר הריני נזיר. מגלח יום שלשים ואחד. ואם גלח ליום שלשים. יצא. הריני נזיר שלשים יום. אם גלח ליום שלשים. לא יצא:  
+מי שנזר שתי נזירות. מגלח את הראשונה. יום שלשים ואחד. ואת השניה יום ששים ואחד. ואם גלח את הראשונה יום שלשים מגלח את השניה יום ששים. ואם גלח יום ששים חסר אחד. יצא. וזו עדות העיד רבי פפייס. על מי שנזר שתי נזירות. שאם גלח את הראשונה שלשים יום. מגלח את השניה יום ששים. ואם גלח ליום ששים חסר אחד. יצא. שיום שלשים עולה לו מן המנין:  
+מי שאמר הריני נזיר. נטמא יום שלשים. סותר את הכל. רבי אליעזר אומר אינו סותר אלא שבעה. הריני נזיר שלשים יום. נטמא יום שלשים סותר את הכל:  
+הריני נזיר מאה יום נטמא יום מאה סותר את הכל. רבי אליעזר אומר. אינו סותר אלא שלשים. נטמא יום מאה ואחד. סותר שלשים יום. רבי אליעזר אומר. אינו סותר אלא שבעה:  
+מי שנזר והוא בבית הקברות. אפילו היה שם שלשים יום. אין עולין לו מן המנין. ואינו מביא קרבן טומאה. יצא ונכנס. עולין לו מן המנין. ומביא קרבן טומאה. ר' אליעזר אומר לא בו ביום. שנאמר (במדבר ו, יב) והימים הראשונים יפלו. עד שיהיו לו ימים ראשונים:  
+מי שנזר נזירות הרבה. והשלים את נזירתו. ואחר כך בא לארץ. בית שמאי אומרים נזיר שלשים יום. ובית הלל אומרים נזיר בתחלה. מעשה בהילני המלכה. שהלך בנה למלחמה. ואמרה אם יבא בני מן המלחמה בשלום. אהא נזירה שבע שנים. ובא בנה מן המלחמה. והיתה נזירה שבע שנים. ובסוף שבע שנים עלתה לארץ והורוה בית הלל. שתהא נזירה עוד שבע שנים אחרות ובסוף שבע שנים נטמאת ונמצאת נזירה עשרים ואחת שנה. אמר רבי יהודה לא היתה נזירה. אלא ארבע עשרה שנה:  
+מי שהיו שתי כתי עדים מעידות אותו. אלו מעידים שנזר שתים. ואלו מעידים שנזר חמש. בית שמאי אומרים נחלקה העדות. ואין כאן נזירות. ובית הלל אומרים יש בכלל חמש שתים שיהא נזיר שתים: 
+
+Chapter 4
+
+מי שאמר הריני נזיר. ושמע חבירו ואמר. ואני ואני. כולם נזירין. הותר הראשון הותרו כלן. הותר האחרון. האחרון מותר. וכולם אסורין. אמר הריני נזיר. ושמע חבירו ואמר פי כפיו ושערי כשערו. הרי זה נזיר. הריני נזיר. ושמעה אשתו. ואמרה ואני. מיפר את שלה ושלו קיים. הריני נזירה. ושמע בעלה. ואמר ואני. אינו יכול להפר: 
+הריני נזיר. ואת. ואמרה אמן. מיפר את שלה. ושלו קיים. הריני נזירה. ואתה. ואמר אמן. אינו יכול להפר: 
+האשה שנדרה בנזיר. והיתה שותה ביין ומיטמאה למתים. הרי זו סופגת את הארבעים. הפר לה בעלה והיא לא ידעה שהפר לה בעלה. והיתה שותה ביין ומיטמאה למתים אינה סופגת את הארבעים. ר' יהודה אומר אם אינה סופגת את הארבעים תספוג מכת מרדות: 
+האשה שנדרה בנזיר. והפרישה את בהמתה. ואחר כך הפר לה בעלה. אם שלו היתה בהמתה. תצא ותרעה בעדר. ואם שלה היתה בהמתה. החטאת תמות. ועולה תקרב עולה. והשלמים תקרב שלמים. ונאכלין ליום אחד. ואינן טעונין לחם. היו לה מעות סתומים. יפלו לנדבה. מעות מפורשים. דמי חטאת ילכו לים המלח. לא נהנים ולא מועלים בהן. דמי עולה יביאו עולה. ומועלים בהן. דמי שלמים יביאו שלמים. ונאכלין ליום אחד ואינן טעונין לחם: 
+נזרק עליה אחד מן הדמים. אינו יכול להפר. רבי עקיבא אומר. אפילו נשחטה עליה אחת מכל הבהמות. אינו יכול להפר. במה דברים אמורים. בתגלחת הטהרה. אבל בתגלחת הטומאה. יפר. שהוא יכול לומר אי אפשי באשה מנוולת. ר' אומר אף בתגלחת הטהרה יפר. שהוא יכול לומר אי אפשי באשה מגלחת: 
+האיש מדיר את בנו בנזיר. ואין האשה מדרת את בנה בנזיר. כיצד גלח. או שגלחוהו קרוביו. מיחה או שמיחו קרוביו. היתה לו בהמה מופרשת. החטאת תמות. ועולה תקרב עולה. והשלמים יקרבו שלמים. ונאכלין ליום אחד ואינן טעונין לחם. היו לו מעות סתומין. יפלו לנדבה. מעות מפורשין. דמי חטאת ילכו לים המלח. לא נהנין ולא מועלין. דמי עולה יביאו עולה. ומועלין בהן. דמי שלמים יביאו שלמים. ונאכלין ליום אחד. ואינן טעונין לחם: 
+האיש מגלח על נזירות אביו. ואין האשה מגלחת על נזירות אביה. כיצד מי שהיה אביו נזיר. והפריש מעות סתומים על נזירתו. ומת. ואמר הריני נזיר על מנת שאגלח על מעות אבא. אמר רבי יוסי הרי אלו יפלו לנדבה. אין זה מגלח על נזירות אביו. איזהו שמגלח על נזירות אביו. מי שהיה הוא ואביו נזירים. והפריש אביו מעות סתומים לנזירתו. ומת. זה הוא שמגלח על נזירות אביו: 
+
+Chapter 5
+
+בית שמאי אומרים. הקדש טעות הקדש. ובית הלל אומרים אינו הקדש. כיצד אמר שור שחור שיצא מביתי ראשון. הרי הוא הקדש ויצא לבן. בית שמאי אומרים הקדש. ובית הלל אומרים אינו הקדש:  
+דינר זהב שיעלה בידי ראשון הרי הוא הקדש. ועלה של כסף. בית שמאי אומרים הקדש. ובית הלל אומרים אינו הקדש. חבית של יין שתעלה בידי ראשונה. הרי היא הקדש. ועלתה של שמן. בית שמאי אומרים הקדש. ובית הלל אומרים אינו הקדש:  
+מי שנדר בנזיר. ונשאל לחכם ואסרו. מונה משעה שנדר. נשאל לחכם והתירו. היתה לו בהמה מופרשת. תצא ותרעה בעדר. אמרו בית הלל לבית שמאי. אי אתם מודים בזה. שהוא הקדש טעות. שתצא ותרעה בעדר. אמרו להם בית שמאי. אי אתם מודים במי שטעה. וקרא לתשיעי עשירי. ולעשירי תשיעי. ולאחד עשר עשירי שהוא מקודש. אמרו להם בית הלל. לא השבט קדשו. ומה אילו טעה והניח את השבט על שמיני. ועל שנים עשר. שמא עשה כלום. אלא כתוב שקדש העשירי. הוא קדש התשיעי. ואת אחד עשר:  
+מי שנדר בנזיר. והלך להביא את בהמתו ומצאה שנגנבה. אם עד שלא נגנבה בהמתו נזר. הרי זה נזיר. ואם משנגנבה בהמתו נזר. אינו נזיר. וזו טעות טעה נחום המדי, כשעלו נזירין מן הגולה. ומצאו בית המקדש חרב. אמר להם נחום המדי אלו הייתם יודעים שבית המקדש חרב. הייתם נוזרים. אמרו לו. לא. והתירן נחום המדי. וכשבא הדבר אצל חכמים. אמרו לו. כל שנזר עד שלא חרב בית המקדש. נזיר. ומשחרב בית המקדש. אינו נזיר:  
+היו מהלכין בדרך. ואחד בא כנגדן. אמר אחד מהן הריני נזיר שזה פלוני. ואחד אמר הריני נזיר שאין זה פלוני. הריני נזיר שאחד מכם נזיר. שאין אחד מכם נזיר. ששניכם נזירים. שכולכם נזירים. בית שמאי אומרים כולן נזירים. ובית הלל אומרים אינו נזיר. אלא מי שלא נתקיימו דבריו. ורבי טרפון אומר אין אחד מהם נזיר:  
+הרתיע לאחוריו אינו נזיר. רבי שמעון אומר יאמר אם היה כדברי הריני נזיר חובה. ואם לאו הריני נזיר נדבה:  
+ראה את הכוי. ואמר הריני נזיר שזה חיה. הריני נזיר שזה אינו חיה. הריני נזיר שזה בהמה. הריני נזיר שאין זה בהמה. הריני נזיר שזה חיה ובהמה. הריני נזיר שאין זה לא חיה ולא בהמה. הריני נזיר שאחד מכם נזיר. הריני נזיר שאין אחד מכם נזיר. הריני נזיר שכולכם נזירין. הרי כולם נזירים:  
+
+Chapter 6
+
+שלשה מינין אסורין בנזיר. הטומאה והתגלחת. והיוצא מן הגפן. וכל היוצא מן הגפן. מצטרפין זה עם זה. ואינו חייב עד שיאכל מן הענבים כזית. משנה ראשונה עד שישתה רביעית יין. רבי עקיבא אומר אפילו שרה פתו ביין. ויש בה כדי לצרף כזית חייב:  
+וחייב על היין בפני עצמו. ועל הענבים בפני עצמן. ועל החרצנים בפני עצמן. ועל הזגים בפני עצמן. רבי אלעזר בן עזריה אומר. אין חייב עד שיאכל שני חרצנים וזגן. אלו הן חרצנים. ואלו הן זגים. החרצנים אלו החיצונים. הזגים אלו הפנימים. דברי רבי יהודה. רבי יוסי אומר שלא תטעה. כזוג של בהמה. החיצון זוג. והפנימי עינבל:  
+סתם נזירות שלשים יום גלח או שגלחוהו לסטים סותר שלשים יום. נזיר שגלח בין בזוג בין בתער. או שסיפסף כל שהוא חייב. נזיר חופף ומפספס אבל לא סורק. ר' ישמעאל אומר לא יחוף באדמה מפני שמשרת את השער:  
+נזיר שהיה שותה יין כל היום. אינו חייב אלא אחת. אמרו לו אל תשתה. אל תשתה. והוא שותה. חייב על כל אחת ואחת. היה מגלח כל היום. אינו חייב אלא אחת. אמרו לו אל תגלח. אל תגלח. והוא מגלח. חייב על כל אחת ואחת. היה מטמא למתים כל היום אינו חייב אלא אחת. אמרו לו אל תטמא. אל תטמא. והוא מטמא. חייב על כל אחת ואחת:  
+שלשה מינין אסורין בנזיר. הטומאה. והתגלחת. והיוצא מן הגפן. חומר בטומאה ובתגלחת מביוצא מן הגפן. שהטומאה והתגלחת סותרין. והיוצא מן הגפן אינו סותר. חומר ביוצא מן הגפן מבטומאה ובתגלחת. שהיוצא מן הגפן לא הותר מכללו. וטומאה ותגלחת הותרו מכללן. בתגלחת מצוה. ובמת מצוה וחומר בטומאה מבתגלחת. שהטומאה סותרת את הכל. וחייבין עליה קרבן. ותגלחת אינה סותרת אלא שלשים יום. ואין חייבין עליה קרבן:  
+תגלחת הטומאה כיצד. היה מזה בשלישי ובשביעי. ומגלח בשביעי. ומביא קרבנותיו בשמיני. ואם גילח בשמיני. מביא קרבנותיו בו ביום. דברי ר' עקיבא. אמר לו ר' טרפון מה בין זה למצורע. אמר לו זה טהרתו תלויה בימיו. ומצורע טהרתו תלויה בתגלחתו. ואינו מביא קרבן. אלא אם כן היה מעורב שמש:  
+תגלחת הטהרה כיצד. היה מביא שלש בהמות. חטאת עולה ושלמים. ושוחט את השלמים. ומגלח עליהם. דברי רבי יהודה. ר' אלעזר אומר לא היה מגלח אלא על החטאת. שהחטאת קודמת בכל מקום. ואם גילח על אחד משלשתן יצא:  
+רבן שמעון בן גמליאל אומר. הביא שלש בהמות ולא פירש. הראויה לחטאת. תקרב חטאת. לעולה. תקרב עולה. לשלמים. תקרב שלמים. היה נוטל שער ראש נזרו. ומשלח תחת הדוד. ואם גילח במדינה היה משלח תחת הדוד. במה דברים אמורים. בתגלחת הטהרה. אבל בתגלחת הטומאה לא היה משלח תחת הדוד. רבי מאיר אומר. הכל משלחין תחת הדוד. חוץ מן הטמא שבמדינה בלבד:  
+היה מבשל את השלמים או שלקן. הכהן נוטל את הזרוע בשלה מן האיל. וחלת מצה אחת מן הסל. ורקיק מצה אחת. ונותן על כפי הנזיר ומניפן. ואחר כך הותר הנזיר לשתות יין. ולהטמא למתים. רבי שמעון אומר. כיון שנזרק עליו אחד מן הדמים הותר הנזיר לשתות ביין. ולהטמא למתים:  
+גלח על הזבח. ונמצא פסול. תגלחתו פסולה. וזבחיו לא עלו לו. גלח על החטאת שלא לשמה. ואחר כך הביא קרבנותיו לשמן. תגלחתו פסולה. וזבחיו לא עלו לו. גלח על העולה. או על השלמים שלא לשמן. ואחר כך הביא קרבנותיו לשמן. תגלחתו פסולה. וזבחיו לא עלו לו. ר' שמעון אומר. אותו הזבח לא עלה לו. אבל שאר זבחים עלו לו. ואם גלח על שלשתן. ונמצא אחד מהן כשר. תגלחתו כשרה. ויביא שאר הזבחים:  
+מי שנזרק עליו אחד מן הדמים ונטמא. ר' אליעזר אומר. סותר את הכל. וחכמים אומרים. יביא שאר קרבנותיו ויטהר. אמרו לו. מעשה במרים התרמודית שנזרק עליה אחד מן הדמים. ובאו ואמרו לה על בתה שהיתה מסוכנת. והלכה ומצאה שמתה. ואמרו חכמים. תביא שאר קרבנותיה ותטהר:  
+
+Chapter 7
+
+כהן גדול ונזיר. אינן מיטמאין בקרוביהן. אבל מיטמאין למת מצוה. היו מהלכין בדרך. ומצאו מת מצוה. רבי אליעזר אומר. יטמא כהן גדול ואל יטמא נזיר. וחכמים אומרים יטמא נזיר. ואל יטמא כהן גדול. אמר להם רבי אליעזר יטמא כהן. שאינו מביא קרבן על טומאתו. ואל יטמא נזיר. שהוא מביא קרבן על טומאתו. אמרו לו יטמא נזיר שאין קדושתו קדושת עולם. ואל יטמא כהן. שקדושתו קדושת עולם:  
+על אלו טומאות הנזיר מגלח. על המת. ועל כזית מן המת. ועל כזית נצל. ועל מלא תרווד רקב. על השדרה. ועל הגולגולת. ועל אבר מן המת. ועל אבר מן החי שיש עליו בשר כראוי. ועל חצי קב עצמות. ועל חצי לוג דם. על מגען. ועל משאן. ועל אהלן. ועל עצם כשעורה. על מגעו. ועל משאו. על אלו הנזיר מגלח. ומזה בשלישי ובשביעי. וסותר את הקודמין. ואינו מתחיל למנות. אלא עד שיטהר. ומביא את קרבנותיו:  
+אבל הסככות. והפרעות. ובית הפרס. וארץ העמים. והגולל. והדופק. ורביעית דם. ואהל. ורובע עצמות. וכלים הנוגעים במת. וימי ספרו. וימי גמרו. על אלו אין הנזיר מגלח. ומזה בשלישי ובשביעי. ואינו סותר את הקודמים ומתחיל ומונה מיד. וקרבן אין לו. באמת אמרו ימי הזב והזבה. וימי הסגרו של מצורע. הרי אלו עולין לו:  
+אמר רבי אליעזר משום רבי יהושע. כל טומאה מן המת שהנזיר מגלח עליה. חייבין עליה על ביאת מקדש. וכל טומאה מן המת. שאין הנזיר מגלח עליה. אין חייבין עליה על ביאת מקדש. אמר רבי מאיר. לא תהא זו קלה מן השרץ. אמר רבי עקיבא דנתי לפני רבי אליעזר. מה אם עצם כשעורה. שאינו מטמא אדם באהל. הנזיר מגלח על מגעו ועל משאו. רביעית דם שהוא מטמא אדם באהל. אינו דין שיהא הנזיר מגלח על מגעה ועל משאה. אמר לי מה זה עקיבא אין דנין כאן מקל וחומר. וכשבאתי והרציתי דברים לפני רבי יהושע. אמר לי יפה אמרת. אלא כן אמרו הלכה:  
+
+Chapter 8
+
+שני נזירים שאמר להן אחד. ראיתי אחד מכם שנטמא. ואיני יודע איזה מכם. מגלחין. ומביאין קרבן טומאה וקרבן טהרה. ואומר אם אני הוא הטמא. קרבן טומאה שלי. וקרבן טהרה שלך. ואם אני הוא הטהור. קרבן טהרה שלי. וקרבן טומאה שלך. וסופרין שלשים יום. ומביאין קרבן טהרה. ואומר. אם אני הוא הטמא. קרבן טומאה שלי. וקרבן טהרה שלך. וזה קרבן טהרתי. ואם אני הוא הטהור. קרבן טהרה שלי. וקרבן טומאה שלך. וזה קרבן טהרתך. מת אחד מהן. אמר רבי יהושע יבקש אחד מן השוק שידור כנגדו בנזיר. ואומר אם טמא הייתי. הרי אתה נזיר מיד. ואם טהור הייתי. הרי אתה נזיר אחר שלשים יום. וסופרין שלשים יום. ומביאין קרבן טומאה. וקרבן טהרה. ואומר אם אני הוא הטמא. קרבן טומאה שלי. וקרבן טהרה שלך. ואם אני הוא הטהור קרבן טהרה שלי. וקרבן טומאה בספק. וסופרין שלשים יום. ומביאין קרבן טהרה. ואומר אם אני הוא הטמא. קרבן טומאה שלי. וקרבן טהרה שלך. וזה קרבן טהרתי. ואם אני הוא הטהור קרבן טהרה שלי. וקרבן טומאה בספק. וזהו קרבן טהרתך. אמר לו בן זומא. ומי שומע לו שידור כנגדו בנזיר. אלא מביא חטאת העוף. ועולת בהמה. ואומר אם טמא הייתי. החטאת מחובתי. והעולה נדבה. ואם טהור הייתי. העולה מחובתי. והחטאת בספק. וסופר שלשים יום. ומביא קרבן טהרה. ואומר אם טמא הייתי. העולה הראשונה נדבה. וזו חובה. ואם טהור הייתי. העולה הראשונה חובה וזו נדבה. וזה שאר קרבני. אמר רבי יהושע. נמצא זה מביא קרבנותיו לחצאים. אבל הודו לו חכמים לבן זומא:  
+נזיר שהיה טמא בספק. ומוחלט בספק. אוכל בקדשים אחר ששים יום ושותה יין. ומיטמא למתים. אחר מאה ועשרים יום. שתגלחת הנגע דוחה תגלחת הנזיר. בזמן שהוא ודאי. אבל בזמן שהוא ספק. אינו דוחה:  
+
+Chapter 9
+
+הגוים אין להן נזירות. נשים ועבדים יש להן נזירות. חומר בנשים מבעבדים. שהוא כופה את עבדו. ואינו כופה את אשתו. חומר בעבדים מבנשים. שהוא מיפר נדרי אשתו ואינו מיפר נדרי עבדו. הפר לאשתו הפר עולמית. הפר לעבדו. יצא לחירות משלים נזירתו. עבר מכנגד פניו. רבי מאיר אומר לא ישתה. ורבי יוסי אומר ישתה:  
+נזיר שגלח ונודע לו שהוא טמא. אם טומאה ידועה סותר. ואם טומאת התהום אינו סותר. אם עד שלא גלח בין כך ובין כך סותר. כיצד ירד לטבול במערה ונמצא מת צף על פי המערה טמא. נמצא משוקע בקרקע המערה. ירד להקר טהור. ליטהר מטומאת מת טמא. שחזקת טמא טמא. וחזקת טהור טהור. שרגלים לדבר:  
+המוצא מת בתחלה מושכב כדרכו נוטלו ואת תבוסתו. מצא שנים נוטלן ואת תבוסתן. מצא שלשה אם יש בין זה לזה מארבע אמות ועד שמנה הרי זו שכונת קברות בודק הימנו ולהלן עשרים אמה. מצא אחד בסוף עשרים אמה. בודק הימנו ולהלן עשרים אמה. שרגלים לדבר. שאילו מתחלה מצאו. נוטלו ואת תבוסתו:  
+כל ספק נגעים. בתחלה טהור. עד שלא נזקק לטומאה. משנזקק לטומאה. ספיקו טמא. בשבעה דרכים בודקין את הזב. עד שלא נזקק לזיבה. במאכל ובמשתה. במשא ובקפיצה. ובחולי. ובמראה. ובהרהור. משנזקק זיבה אין בודקין אותו. אונסו. וספיקו ושכבת זרעו. טמאין. שרגלים לדבר. המכה את חבירו ואמדוהו למיתה. והקל ממה שהיה. לאחר מכאן הכביד ומת חייב. רבי נחמיה אומר פטור שרגלים לדבר:  
+נזיר היה שמואל כדברי רבי נהוראי. שנאמר (שמואל א' א, יא) ומורה לא יעלה על ראשו. נאמר בשמשון (שופטים יג) ומורה ונאמר בשמואל ומורה. מה מורה האמורה בשמשון נזיר. אף מורה האמורה בשמואל נזיר. אמר רבי יוסי והלא אין מורה אלא של בשר ודם. אמר לו רבי נהוראי. והלא כבר נאמר (שמואל א' טז, ב) ויאמר שמואל איך אלך ושמע שאול והרגני. שכבר היה עליו מורה של בשר ודם:   
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Nazir/Hebrew/Torat Emet 357.txt b/txt/Mishnah/Seder Nashim/Mishnah Nazir/Hebrew/Torat Emet 357.txt
new file mode 100644
index 0000000000000000000000000000000000000000..4f6e421cae575f286f129462d3c5fe9b2f29edb2
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Nazir/Hebrew/Torat Emet 357.txt	
@@ -0,0 +1,154 @@
+Mishnah Nazir
+משנה נזיר
+Torat Emet 357
+http://www.toratemetfreeware.com/index.html?downloads
+
+משנה נזיר
+
+
+
+Chapter 1
+
+כָּל כִּנּוּיֵי נְזִירוּת כִּנְזִירוּת. הָאוֹמֵר אֱהֵא, הֲרֵי זֶה נָזִיר. אוֹ אֱהֵא נָוֶה, נָזִיר. נָזִיק, נָזִיחַ, פָּזִיחַ, הֲרֵי זֶה נָזִיר. הֲרֵינִי כָּזֶה, הֲרֵינִי מְסַלְסֵל, הֲרֵינִי מְכַלְכֵּל, הֲרֵי עָלַי לְשַׁלַּח פֶּרַע, הֲרֵי זֶה נָזִיר. הֲרֵי עָלַי צִפֳּרִים, רַבִּי מֵאִיר אוֹמֵר, נָזִיר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ נָזִיר: 
+
+הֲרֵינִי נָזִיר מִן הַחַרְצַנִּים, וּמִן הַזַּגִּים, וּמִן הַתִּגְלַחַת, וּמִן הַטֻּמְאָה, הֲרֵי זֶה נָזִיר וְכָל דִּקְדּוּקֵי נְזִירוּת עָלָיו. הֲרֵינִי כְשִׁמְשׁוֹן, כְּבֶן מָנוֹחַ, כְּבַעַל דְּלִילָה, כְּמִי שֶׁעָקַר דַּלְתוֹת עַזָּה, כְּמִי שֶׁנִּקְּרוּ פְלִשְׁתִּים אֶת עֵינָיו, הֲרֵי זֶה נְזִיר שִׁמְשׁוֹן. מַה בֵּין נְזִיר עוֹלָם לִנְזִיר שִׁמְשׁוֹן. נְזִיר עוֹלָם, הִכְבִּיד שְׂעָרוֹ, מֵקֵל בְּתַעַר וּמֵבִיא שָׁלשׁ בְּהֵמוֹת. וְאִם נִטְמָא, מֵבִיא קָרְבַּן טֻמְאָה. נְזִיר שִׁמְשׁוֹן, הִכְבִּיד שְׂעָרוֹ, אֵינוֹ מֵקֵל. וְאִם נִטְמָא, אֵינוֹ מֵבִיא קָרְבַּן טֻמְאָה: 
+
+סְתָם נְזִירוּת שְׁלשִׁים יוֹם. אָמַר הֲרֵינִי נָזִיר אַחַת גְּדוֹלָה, הֲרֵינִי נָזִיר אַחַת קְטַנָּה, אֲפִלּוּ מִכָּאן וְעַד סוֹף הָעוֹלָם, נָזִיר שְׁלשִׁים יוֹם. הֲרֵינִי נָזִיר וְיוֹם אֶחָד, הֲרֵינִי נָזִיר וְשָׁעָה אֶחָת, הֲרֵינִי נָזִיר אַחַת וּמֶחֱצָה, הֲרֵי זֶה נָזִיר שְׁתָּיִם. הֲרֵינִי נָזִיר שְׁלשִׁים יוֹם וְשָׁעָה אֶחָת, נָזִיר שְׁלשִׁים וְאֶחָד יוֹם, שֶׁאֵין נוֹזְרִים לְשָׁעוֹת: 
+
+הֲרֵינִי נָזִיר כִּשְׂעַר רֹאשִׁי, וְכַעֲפַר הָאָרֶץ, וּכְחוֹל הַיָּם, הֲרֵי זֶה נְזִיר עוֹלָם וּמְגַלֵּחַ אַחַת לִשְׁלשִׁים יוֹם. רַבִּי אוֹמֵר, אֵין זֶה מְגַלֵּחַ אַחַת לִשְׁלשִׁים יוֹם. וְאֵיזֶהוּ שֶׁמְּגַלֵּחַ אַחַת לִשְׁלשִׁים יוֹם, הָאוֹמֵר הֲרֵי עָלַי נְזִירוּת כִּשְׂעַר רֹאשִׁי, וְכַעֲפַר הָאָרֶץ, וּכְחוֹל הַיָּם: 
+
+הֲרֵינִי נָזִיר מְלֹא הַבַּיִת אוֹ מְלֹא הַקֻּפָּה, בּוֹדְקִין אוֹתוֹ, אִם אָמַר אַחַת גְּדוֹלָה נָזָרְתִּי, נָזִיר שְׁלשִׁים יוֹם. וְאִם אָמַר סְתָם נָזָרְתִּי, רוֹאִין אֶת הַקֻּפָּה כְּאִלּוּ הִיא מְלֵאָה חַרְדָּל, וְנָזִיר כָּל יָמָיו: 
+
+הֲרֵינִי נָזִיר מִכָּאן עַד מָקוֹם פְּלוֹנִי, אוֹמְדִין כַּמָּה יָמִים מִכָּאן עַד מָקוֹם פְּלוֹנִי, אִם פָּחוֹת מִשְּׁלשִׁים יוֹם, נָזִיר שְׁלשִׁים יוֹם, וְאִם לָאו, נָזִיר כְּמִנְיַן הַיָּמִים: 
+
+הֲרֵינִי נָזִיר כְּמִנְיַן יְמוֹת הַחַמָּה, מוֹנֶה נְזִירוּת כְּמִנְיַן יְמוֹת הַחַמָּה. אָמַר רַבִּי יְהוּדָה, מַעֲשֶׂה הָיָה, כֵּיוָן שֶׁהִשְׁלִים מֵת: 
+
+
+Chapter 2
+
+הֲרֵינִי נָזִיר מִן הַגְּרוֹגָרוֹת וּמִן הַדְּבֵלָה, בֵּית שַׁמַּאי אוֹמְרִים, נָזִיר, וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ נָזִיר. אָמַר רַבִּי יְהוּדָה, אַף כְּשֶׁאָמְרוּ בֵית שַׁמַּאי, לֹא אָמְרוּ אֶלָּא בְאוֹמֵר הֲרֵי הֵן עָלַי קָרְבָּן: 
+
+אָמַר, אָמְרָה פָרָה זוֹ הֲרֵינִי נְזִירָה אִם עוֹמֶדֶת אָנִי. אָמַר, הַדֶּלֶת הַזֶּה הֲרֵינִי נָזִיר אִם נִפְתָּח אָנִי. בֵּית שַׁמַּאי אוֹמְרִים, נָזִיר, וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ נָזִיר. אָמַר רַבִּי יְהוּדָה, אַף כְּשֶׁאָמְרוּ בֵית שַׁמַּאי, לֹא אָמְרוּ אֶלָּא בְאוֹמֵר הֲרֵי פָרָה זוֹ עָלַי קָרְבָּן אִם עוֹמֶדֶת הִיא: 
+
+מָזְגוּ לוֹ אֶת הַכּוֹס, וְאָמַר הֲרֵינִי נָזִיר מִמֶּנוּ, הֲרֵי זֶה נָזִיר. מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁהָיְתָה שִׁכּוֹרָה וּמָזְגוּ לָהּ אֶת הַכּוֹס, וְאָמְרָה הֲרֵינִי נְזִירָה מִמֶּנּוּ, אָמְרוּ חֲכָמִים, לֹא נִתְכַּוְּנָה אֶלָּא לוֹמַר הֲרֵי הוּא עָלַי קָרְבָּן: 
+
+הֲרֵינִי נָזִיר עַל מְנָת שֶׁאֱהֵא שׁוֹתֶה יַיִן וּמִטַּמֵּא לְמֵתִים, הֲרֵי זֶה נָזִיר וְאָסוּר בְּכֻלָּן. יוֹדֵעַ אֲנִי שֶׁיֵּשׁ נְזִירוּת אֲבָל אֵינִי יוֹדֵעַ שֶׁהַנָּזִיר אָסוּר בְּיַּיִן, הֲרֵי זֶה אָסוּר. וְרַבִּי שִׁמְעוֹן מַתִּיר. יוֹדֵעַ אֲנִי שֶׁהַנָּזִיר אָסוּר בְּיַּיִן אֲבָל סָבוּר הָיִיתִי שֶׁחֲכָמִים מַתִּירִים לִי מִפְּנֵי שֶׁאֵין אֲנִי יָכוֹל לִחְיוֹת אֶלָּא בְיַּיִן, אוֹ מִפְּנֵי שֶׁאֲנִי קוֹבֵר אֶת הַמֵּתִים, הֲרֵי זֶה מֻתָּר. וְרַבִּי שִׁמְעוֹן אוֹסֵר: 
+
+הֲרֵינִי נָזִיר וְעָלַי לְגַלֵּחַ נָזִיר, וְשָׁמַע חֲבֵרוֹ וְאָמַר וַאֲנִי וְעָלַי לְגַלֵּחַ נָזִיר, אִם הָיוּ פִקְּחִים, מְגַלְּחִים זֶה אֶת זֶה. וְאִם לָאו, מְגַלְּחִים נְזִירִים אֲחֵרִים: 
+
+הֲרֵי עָלַי לְגַלֵּחַ חֲצִי נָזִיר, וְשָׁמַע חֲבֵרוֹ וְאָמַר וַאֲנִי עָלַי לְגַלֵּחַ חֲצִי נָזִיר, זֶה מְגַלֵּחַ נָזִיר שָׁלֵם וְזֶה מְגַלֵּחַ נָזִיר שָׁלֵם, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, זֶה מְגַלֵּחַ חֲצִי נָזִיר וְזֶה מְגַלֵּחַ חֲצִי נָזִיר: 
+
+הֲרֵינִי נָזִיר לִכְשֶׁיִּהְיֶה לִי בֵן, וְנוֹלַד לוֹ בֵן, הֲרֵי זֶה נָזִיר. נוֹלַד לוֹ בַת, טֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, אֵינוֹ נָזִיר. אִם אָמַר, כְּשֶׁאֶרְאֶה, כְּשֶׁיִּהְיֶה לִי וָלָד, אֲפִלּוּ נוֹלַד לוֹ בַת, טֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, הֲרֵי זֶה נָזִיר: 
+
+הִפִּילָה אִשְׁתּוֹ, אֵינוֹ נָזִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, יֹאמַר, אִם הָיָה בֶן קְיָמָא, הֲרֵי אֲנִי נְזִיר חוֹבָה. וְאִם לָאו, הֲרֵי אֲנִי נְזִיר נְדָבָה. חָזְרָה וְיָלְדָה, הֲרֵי זֶה נָזִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, יֹאמַר, אִם הָרִאשׁוֹן בֶּן קְיָמָא, הָרִאשׁוֹן חוֹבָה וְזוֹ נְדָבָה. וְאִם לָאו, הָרִאשׁוֹן נְדָבָה וְזוֹ חוֹבָה: 
+
+הֲרֵינִי נָזִיר, וְנָזִיר כְּשֶׁיִּהְיֶה לִי בֵן, הִתְחִיל מוֹנֶה אֶת שֶׁלּוֹ וְאַחַר כָּךְ נוֹלַד לוֹ בֵן, מַשְׁלִים אֶת שֶׁלּוֹ וְאַחַר כָּךְ מוֹנֶה אֶת שֶׁל בְּנוֹ. הֲרֵינִי נָזִיר כְּשֶׁיִּהְיֶה לִי בֵן וְנָזִיר, הִתְחִיל מוֹנֶה אֶת שֶׁלּוֹ וְאַחַר כָּךְ נוֹלַד לוֹ בֵן, מַנִּיחַ אֶת שֶׁלּוֹ וּמוֹנֶה אֶת שֶׁל בְּנוֹ, וְאַחַר כָּךְ מַשְׁלִים אֶת שֶׁלּוֹ: 
+
+הֲרֵינִי נָזִיר לִכְשֶׁיְּהֵא לִי בֵן, וְנָזִיר מֵאָה יוֹם. נוֹלַד לוֹ בֵן עַד שִׁבְעִים, לֹא הִפְסִיד כְּלוּם. לְאַחַר שִׁבְעִים, סוֹתֵר שִׁבְעִים, שֶׁאֵין תִּגְלַחַת פָּחוֹת מִשְּׁלשִׁים יוֹם: 
+
+
+Chapter 3
+
+מִי שֶׁאָמַר הֲרֵינִי נָזִיר, מְגַלֵּחַ יוֹם שְׁלשִׁים וְאֶחָד. וְאִם גִּלַּח לְיוֹם שְׁלשִׁים, יָצָא. הֲרֵינִי נָזִיר שְׁלשִׁים יוֹם, אִם גִּלַּח לְיוֹם שְׁלשִׁים לֹא יָצָא: 
+
+מִי שֶׁנָּזַר שְׁתֵּי נְזִירִיּוֹת, מְגַלֵּחַ אֶת הָרִאשׁוֹנָה יוֹם שְׁלשִׁים וְאֶחָד, וְאֶת הַשְּׁנִיָּה יוֹם שִׁשִּׁים וְאֶחָד. וְאִם גִּלַּח אֶת הָרִאשׁוֹנָה יוֹם שְׁלשִׁים, מְגַלֵּחַ אֶת הַשְּׁנִיָּה יוֹם שִׁשִּׁים. וְאִם גִּלַּח יוֹם שִׁשִּׁים חָסֵר אֶחָד, יָצָא. וְזוֹ עֵדוּת הֵעִיד רַבִּי פַּפְּיַס עַל מִי שֶׁנָּזַר שְׁתֵּי נְזִירִיּוֹת, שֶׁאִם גִּלַּח אֶת הָרִאשׁוֹנָה שְׁלשִׁים יוֹם, מְגַלֵּחַ אֶת הַשְּׁנִיָּה יוֹם שִׁשִּׁים. וְאִם גִּלַּח לְיוֹם שִׁשִּׁים חָסֵר אֶחָד, יָצָא, שֶׁיּוֹם שְׁלשִׁים עוֹלֶה לוֹ מִן הַמִּנְיָן: 
+
+מִי שֶׁאָמַר הֲרֵינִי נָזִיר, נִטְמָא יוֹם שְׁלשִׁים, סוֹתֵר אֶת הַכֹּל. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינוֹ סוֹתֵר אֶלָּא שִׁבְעָה. הֲרֵינִי נָזִיר שְׁלשִׁים יוֹם, נִטְמָא יוֹם שְׁלשִׁים, סוֹתֵר אֶת הַכֹּל: 
+
+הֲרֵינִי נָזִיר מֵאָה יוֹם, נִטְמָא יוֹם מֵאָה, סוֹתֵר אֶת הַכֹּל. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינוֹ סוֹתֵר אֶלָּא שְׁלשִׁים. נִטְמָא יוֹם מֵאָה וְאֶחָד, סוֹתֵר שְׁלשִׁים יוֹם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינוֹ סוֹתֵר אֶלָּא שִׁבְעָה: 
+
+מִי שֶׁנָּזַר וְהוּא בְּבֵית הַקְּבָרוֹת, אֲפִלּוּ הָיָה שָׁם שְׁלשִׁים יוֹם, אֵין עוֹלִין לוֹ מִן הַמִּנְיָן וְאֵינוֹ מֵבִיא קָרְבַּן טֻמְאָה. יָצָא וְנִכְנַס, עוֹלִין לוֹ מִן הַמִּנְיָן וּמֵבִיא קָרְבַּן טֻמְאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לֹא בוֹ בַיּוֹם, שֶׁנֶּאֱמַר (במדבר ו) וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ, עַד שֶׁיִּהְיוּ לוֹ יָמִים רִאשׁוֹנִים: 
+
+מִי שֶׁנָּזַר נְזִירוּת הַרְבֵּה וְהִשְׁלִים אֶת נְזִירוּתוֹ, וְאַחַר כָּךְ בָּא לָאָרֶץ, בֵּית שַׁמַּאי אוֹמְרִים, נָזִיר שְׁלשִׁים יוֹם, וּבֵית הִלֵּל אוֹמְרִים, נָזִיר בַּתְּחִלָּה. מַעֲשֶׂה בְהִילְנִי הַמַּלְכָּה, שֶׁהָלַךְ בְּנָהּ לַמִּלְחָמָה, וְאָמְרָה, אִם יָבֹא בְנִי מִן הַמִּלְחָמָה בְשָׁלוֹם אֱהֵא נְזִירָה שֶׁבַע שָׁנִים, וּבָא בְנָהּ מִן הַמִּלְחָמָה, וְהָיְתָה נְזִירָה שֶׁבַע שָׁנִים. וּבְסוֹף שֶׁבַע שָׁנִים עָלְתָה לָאָרֶץ, וְהוֹרוּהָ בֵית הִלֵּל שֶׁתְּהֵא נְזִירָה עוֹד שֶׁבַע שָׁנִים אֲחֵרוֹת. וּבְסוֹף שֶׁבַע שָׁנִים נִטְמֵאת, וְנִמְצֵאת נְזִירָה עֶשְׂרִים וְאַחַת שָׁנָה. אָמַר רַבִּי יְהוּדָה, לֹא הָיְתָה נְזִירָה אֶלָּא אַרְבַּע עֶשְׂרֵה שָׁנָה: 
+
+מִי שֶׁהָיוּ שְׁתֵּי כִתֵּי עֵדִים מְעִידוֹת אוֹתוֹ, אֵלּוּ מְעִידִים שֶׁנָּזַר שְׁתַּיִם, וְאֵלּוּ מְעִידִים שֶׁנָּזַר חָמֵשׁ, בֵּית שַׁמַּאי אוֹמְרִים, נֶחְלְקָה הָעֵדוּת וְאֵין כָּאן נְזִירוּת. וּבֵית הִלֵּל אוֹמְרִים, יֵשׁ בִּכְלָל חָמֵשׁ שְׁתַּיִם, שֶׁיְּהֵא נָזִיר שְׁתָּיִם: 
+
+
+Chapter 4
+
+מִי שֶׁאָמַר הֲרֵינִי נָזִיר, וְשָׁמַע חֲבֵרוֹ וְאָמַר וָאָנִי, וָאָנִי, כֻּלָּם נְזִירִין. הֻתַּר הָרִאשׁוֹן, הֻתְּרוּ כֻלָּן. הֻתַּר הָאַחֲרוֹן, הָאַחֲרוֹן מֻתָּר וְכֻלָּם אֲסוּרִין. אָמַר הֲרֵינִי נָזִיר, וְשָׁמַע חֲבֵרוֹ וְאָמַר, פִּי כְפִיו וּשְׂעָרִי כִשְׂעָרוֹ, הֲרֵי זֶה נָזִיר. הֲרֵינִי נָזִיר, וְשָׁמְעָה אִשְׁתּוֹ וְאָמְרָה, וָאָנִי, מֵפֵר אֶת שֶׁלָּהּ, וְשֶׁלּוֹ קַיָּם. הֲרֵינִי נְזִירָה, וְשָׁמַע בַּעְלָהּ וְאָמַר, וָאָנִי, אֵינוֹ יָכוֹל לְהָפֵר: 
+
+הֲרֵינִי נָזִיר, וָאַתְּ, וְאָמְרָה אָמֵן, מֵפֵר אֶת שֶׁלָּהּ, וְשֶׁלּוֹ קַיָּם. הֲרֵינִי נְזִירָה, וָאָתָּה, וְאָמַר אָמֵן, אֵינוֹ יָכוֹל לְהָפֵר: 
+
+הָאִשָּׁה שֶׁנָּדְרָה בְנָזִיר, וְהָיְתָה שׁוֹתָה בְיַיִן וּמִטַּמְּאָה לְמֵתִים, הֲרֵי זוֹ סוֹפֶגֶת אֶת הָאַרְבָּעִים. הֵפֵר לָהּ בַּעְלָהּ וְהִיא לֹא יָדְעָה שֶׁהֵפֵר לָהּ בַּעְלָהּ, וְהָיְתָה שׁוֹתָה בְיַיִן וּמִטַּמְּאָה לְמֵתִים, אֵינָהּ סוֹפֶגֶת אֶת הָאַרְבָּעִים. רַבִּי יְהוּדָה אוֹמֵר, אִם אֵינָהּ סוֹפֶגֶת אֶת הָאַרְבָּעִים, תִּסְפֹּג מַכַּת מַרְדּוּת: 
+
+הָאִשָּׁה שֶׁנָּדְרָה בְנָזִיר וְהִפְרִישָׁה אֶת בְּהֶמְתָּהּ וְאַחַר כָּךְ הֵפֵר לָהּ בַּעְלָהּ, אִם שֶׁלּוֹ הָיְתָה בְהֶמְתָּהּ, תֵּצֵא וְתִרְעֶה בָעֵדֶר. וְאִם שֶׁלָּהּ הָיְתָה בְהֶמְתָּהּ, הַחַטָּאת תָּמוּת, וְעוֹלָה תִּקְרַב עוֹלָה, וְהַשְּׁלָמִים יִקְרְבוּ שְׁלָמִים, וְנֶאֱכָלִין לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם. הָיוּ לָהּ מָעוֹת סְתוּמִים, יִפְּלוּ לִנְדָבָה. מָעוֹת מְפֹרָשִׁים, דְּמֵי חַטָּאת, יֵלְכוּ לְיַם הַמֶּלַח, לֹא נֶהֱנִים וְלֹא מוֹעֲלִים בָּהֶן. דְּמֵי עוֹלָה, יָבִיאוּ עוֹלָה, וּמוֹעֲלִים בָּהֶן. דְּמֵי שְׁלָמִים, יָבִיאוּ שְׁלָמִים, וְנֶאֱכָלִין לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם: 
+
+נִזְרַק עָלֶיהָ אֶחָד מִן הַדָּמִים, אֵינוֹ יָכוֹל לְהָפֵר. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ נִשְׁחֲטָה עָלֶיהָ אַחַת מִכָּל הַבְּהֵמוֹת, אֵינוֹ יָכוֹל לְהָפֵר. בַּמֶּה דְבָרִים אֲמוּרִים, בְּתִגְלַחַת הַטָּהֳרָה. אֲבָל בְּתִגְלַחַת הַטֻּמְאָה, יָפֵר, שֶׁהוּא יָכוֹל לוֹמַר אִי אֶפְשִׁי בְאִשָּׁה מְנֻוָּלֶת. רַבִּי אוֹמֵר, אַף בְּתִגְלַחַת הַטָּהֳרָה יָפֵר, שֶׁהוּא יָכוֹל לוֹמַר אִי אֶפְשִׁי בְּאִשָּׁה מְגֻלָּחַת: 
+
+הָאִישׁ מַדִּיר אֶת בְּנוֹ בְנָזִיר, וְאֵין הָאִשָּׁה מַדֶּרֶת אֶת בְּנָהּ בְּנָזִיר. כֵּיצַד, גִּלַּח אוֹ שֶׁגִּלְּחוּהוּ קְרוֹבָיו, מִחָה אוֹ שֶׁמִּחוּ קְרוֹבָיו, הָיְתָה לוֹ בְהֵמָה מֻפְרֶשֶׁת, הַחַטָּאת תָּמוּת וְעוֹלָה תִּקְרַב עוֹלָה וְהַשְּׁלָמִים יִקְרְבוּ שְׁלָמִים, וְנֶאֱכָלִין לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם. הָיוּ לוֹ מָעוֹת סְתוּמִין, יִפְּלוּ לִנְדָבָה. מָעוֹת מְפֹרָשִׁין, דְּמֵי חַטָּאת יֵלְכוּ לְיָם הַמֶּלַח, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. דְּמֵי עוֹלָה, יָבִיאוּ עוֹלָה וּמוֹעֲלִין בָּהֶן. דְּמֵי שְׁלָמִים, יָבִיאוּ שְׁלָמִים, וְנֶאֱכָלִין לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם: 
+
+הָאִישׁ מְגַלֵּחַ עַל נְזִירוּת אָבִיו וְאֵין הָאִשָּׁה מְגַלַּחַת עַל נְזִירוּת אָבִיהָ. כֵּיצַד. מִי שֶׁהָיָה אָבִיו נָזִיר וְהִפְרִישׁ מָעוֹת סְתוּמִים עַל נְזִירוּתוֹ וּמֵת, וְאָמַר הֲרֵינִי נָזִיר עַל מְנָת שֶׁאֲגַלַּח עַל מְעוֹת אַבָּא, אָמַר רַבִּי יוֹסֵי, הֲרֵי אֵלּוּ יִפְּלוּ לִנְדָבָה, אֵין זֶה מְגַלֵּחַ עַל נְזִירוּת אָבִיו. אֵיזֶהוּ שֶׁמְּגַלֵּחַ עַל נְזִירוּת אָבִיו, מִי שֶׁהָיָה הוּא וְאָבִיו נְזִירִים וְהִפְרִישׁ אָבִיו מָעוֹת סְתוּמִים לִנְזִירוּתוֹ וּמֵת, זֶהוּ שֶׁמְּגַלֵּחַ עַל נְזִירוּת אָבִיו: 
+
+
+Chapter 5
+
+בֵּית שַׁמַּאי אוֹמְרִים, הֶקְדֵּשׁ טָעוּת הֶקְדֵּשׁ. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ הֶקְדֵּשׁ. כֵּיצַד. אָמַר, שׁוֹר שָׁחוֹר שֶׁיֵּצֵא מִבֵּיתִי רִאשׁוֹן הֲרֵי הוּא הֶקְדֵּשׁ, וְיָצָא לָבָן, בֵּית שַׁמַּאי אוֹמְרִים הֶקְדֵּשׁ, וּבֵית הִלֵּל אוֹמְרִים אֵינוֹ הֶקְדֵּשׁ: 
+
+דִּינַר זָהָב שֶׁיַּעֲלֶה בְיָדִי רִאשׁוֹן הֲרֵי הוּא הֶקְדֵּשׁ, וְעָלָה שֶׁל כֶּסֶף, בֵּית שַׁמַּאי אוֹמְרִים הֶקְדֵּשׁ, וּבֵית הִלֵּל אוֹמְרִים אֵינוֹ הֶקְדֵּשׁ. חָבִית שֶׁל יַיִן שֶׁתַּעֲלֶה בְיָדִי רִאשׁוֹנָה הֲרֵי הִיא הֶקְדֵּשׁ, וְעָלְתָה שֶׁל שֶׁמֶן, בֵּית שַׁמַּאי אוֹמְרִים הֶקְדֵּשׁ, וּבֵית הִלֵּל אוֹמְרִים אֵינוֹ הֶקְדֵּשׁ: 
+
+מִי שֶׁנָּדַר בְּנָזִיר וְנִשְׁאַל לְחָכָם וַאֲסָרוֹ, מוֹנֶה מִשָּׁעָה שֶׁנָּדַר. נִשְׁאַל לְחָכָם וְהִתִּירוֹ, הָיְתָה לוֹ בְהֵמָה מֻפְרֶשֶׁת, תֵּצֵא וְתִרְעֶה בָעֵדֶר. אָמְרוּ בֵית הִלֵּל לְבֵית שַׁמַּאי, אִי אַתֶּם מוֹדִים בָּזֶה שֶׁהוּא הֶקְדֵּשׁ טָעוּת שֶׁתֵּצֵא וְתִרְעֶה בָעֵדֶר. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, אִי אַתֶּם מוֹדִים בְּמִי שֶׁטָּעָה וְקָרָא לַתְּשִׁיעִי עֲשִׂירִי וְלָעֲשִׂירִי תְשִׁיעִי וְלָאַחַד עָשָׂר עֲשִׂירִי שֶׁהוּא מְקֻדָּשׁ. אָמְרוּ לָהֶם בֵּית הִלֵּל, לֹא הַשֵּׁבֶט קִדְּשׁוֹ. וּמָה אִלּוּ טָעָה וְהִנִּיחַ אֶת הַשֵּׁבֶט עַל שְׁמִינִי וְעַל שְׁנֵים עָשָׂר, שֶׁמָּא עָשָׂה כְלוּם. אֶלָּא כָּתוּב שֶׁקִּדֵּשׁ אֶת הָעֲשִׂירִי, הוּא קִדֵּשׁ אֶת הַתְּשִׁיעִי וְאֶת אַחַד עָשָׂר: 
+
+מִי שֶׁנָּדַר בְּנָזִיר וְהָלַךְ לְהָבִיא אֶת בְּהֶמְתּוֹ וּמְצָאָהּ שֶׁנִּגְנְבָה, אִם עַד שֶׁלֹּא נִגְנְבָה בְהֶמְתּוֹ נָזַר, הֲרֵי זֶה נָזִיר. וְאִם מִשֶּׁנִּגְנְבָה בְהֶמְתּוֹ נָזַר, אֵינוֹ נָזִיר. וְזוֹ טָעוּת טָעָה נַחוּם הַמָּדִי כְּשֶׁעָלוּ נְזִירִים מִן הַגּוֹלָה וּמָצְאוּ בֵית הַמִּקְדָּשׁ חָרֵב, אָמַר לָהֶם נַחוּם הַמָּדִי, אִלּוּ הֱיִיתֶם יוֹדְעִים שֶׁבֵּית הַמִּקְדָּשׁ חָרֵב הֱיִיתֶם נוֹזְרִים. אָמְרוּ לוֹ לֹא, וְהִתִּירָן נַחוּם הַמָּדִי. וּכְשֶׁבָּא הַדָּבָר אֵצֶל חֲכָמִים, אָמְרוּ לוֹ, כֹּל שֶׁנָּזַר עַד שֶׁלֹּא חָרַב בֵּית הַמִּקְדָּשׁ, נָזִיר. וּמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, אֵינוֹ נָזִיר: 
+
+הָיוּ מְהַלְּכִין בַּדֶּרֶךְ וְאֶחָד בָּא כְנֶגְדָּן, אָמַר אֶחָד מֵהֶן הֲרֵינִי נָזִיר שֶׁזֶּה פְלוֹנִי, וְאֶחָד אָמַר הֲרֵינִי נָזִיר שֶׁאֵין זֶה פְלוֹנִי, הֲרֵינִי נָזִיר שֶׁאֶחָד מִכֶּם נָזִיר, שֶׁאֵין אֶחָד מִכֶּם נָזִיר, שֶׁשְּׁנֵיכֶם נְזִירִים, שֶׁכֻּלְּכֶם נְזִירִים, בֵּית שַׁמַּאי אוֹמְרִים כֻּלָּם נְזִירִים. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ נָזִיר אֶלָּא מִי שֶׁלֹּא נִתְקַיְּמוּ דְבָרָיו. וְרַבִּי טַרְפוֹן אוֹמֵר, אֵין אֶחָד מֵהֶם נָזִיר: 
+
+הִרְתִּיעַ לַאֲחוֹרָיו, אֵינוֹ נָזִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, יֹאמַר, אִם הָיָה כִדְבָרַי, הֲרֵינִי נְזִיר חוֹבָה. וְאִם לָאו, הֲרֵינִי נְזִיר נְדָבָה: 
+
+רָאָה אֶת הַכּוֹי וְאָמַר, הֲרֵינִי נָזִיר שֶׁזֶּה חַיָּה, הֲרֵינִי נָזִיר שֶׁזֶּה אֵינוֹ חַיָּה, הֲרֵינִי נָזִיר שֶׁזֶּה בְהֵמָה, הֲרֵינִי נָזִיר שֶׁאֵין זֶה בְהֵמָה, הֲרֵינִי נָזִיר שֶׁזֶּה חַיָּה וּבְהֵמָה, הֲרֵינִי נָזִיר שֶׁאֵין זֶה לֹא חַיָּה וְלֹא בְהֵמָה, הֲרֵינִי נָזִיר שֶׁאֶחָד מִכֶּם נָזִיר, הֲרֵינִי נָזִיר שֶׁאֵין אֶחָד מִכֶּם נָזִיר, הֲרֵינִי נָזִיר שֶׁכֻּלְּכֶם נְזִירִים, הֲרֵי כֻלָּם נְזִירִים: 
+
+
+Chapter 6
+
+שְׁלשָׁה מִינִין אֲסוּרִין בַּנָּזִיר, הַטֻּמְאָה וְהַתִּגְלַחַת וְהַיּוֹצֵא מִן הַגָּפֶן. וְכָל הַיּוֹצֵא מִן הַגֶּפֶן מִצְטָרְפִין זֶה עִם זֶה. וְאֵינוֹ חַיָּב עַד שֶׁיֹּאכַל מִן הָעֲנָבִים כַּזָּיִת. מִשְׁנָה רִאשׁוֹנָה, עַד שֶׁיִּשְׁתֶּה רְבִיעִית יַיִן. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ שָׁרָה פִתּוֹ בְיַיִן וְיֶשׁ בָּהּ כְּדֵי לְצָרֵף כַּזַּיִת, חַיָּב: 
+
+וְחַיָּב עַל הַיַּיִן בִּפְנֵי עַצְמוֹ, וְעַל הָעֲנָבִים בִּפְנֵי עַצְמָן, וְעַל הַחַרְצַנִּים בִּפְנֵי עַצְמָן, וְעַל הַזַּגִּים בִּפְנֵי עַצְמָן. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אֵינוֹ חַיָּב עַד שֶׁיֹּאכַל שְׁנֵי חַרְצַנִּים וְזַגָּן. אֵלּוּ הֵן חַרְצַנִּים וְאֵלּוּ הֵן זַגִּים, הַחַרְצַנִּים אֵלּוּ הַחִיצוֹנִים, הַזַּגִּים אֵלּוּ הַפְּנִימִים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, שֶׁלֹּא תִטְעֶה, כְּזוֹג שֶׁל בְּהֵמָה, הַחִיצוֹן זוֹג וְהַפְּנִימִי עִנְבָּל: 
+
+סְתָם נְזִירוּת שְׁלשִׁים יוֹם. גִּלַּח אוֹ שֶׁגִּלְּחוּהוּ לִסְטִים, סוֹתֵר שְׁלשִׁים יוֹם. נָזִיר שֶׁגִּלַּח בֵּין בְּזוּג בֵּין בְּתַעַר אוֹ שֶׁסִּפְסֵף כָּל שֶׁהוּא, חַיָּב. נָזִיר חוֹפֵף וּמְפַסְפֵּס, אֲבָל לֹא סוֹרֵק. רַבִּי יִשְׁמָעֵאל אוֹמֵר, לֹא יָחוֹף בַּאֲדָמָה, מִפְּנֵי שֶׁמַּשֶּׁרֶת אֶת הַשֵּׂעָר: 
+
+נָזִיר שֶׁהָיָה שׁוֹתֶה יַיִן כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תִּשְׁתֶּה אַל תִּשְׁתֶּה, וְהוּא שׁוֹתֶה, חַיָּב עַל כָּל אַחַת וְאֶחָת. הָיָה מְגַלֵּחַ כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תְּגַלֵּחַ אַל תְּגַלֵּחַ, וְהוּא מְגַלֵּחַ, חַיָּב עַל כָּל אַחַת וְאֶחָת. הָיָה מִטַּמֵּא לְמֵתִים כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תִּטַּמָּא אַל תִּטַּמָּא, וְהוּא מִטַּמֵּא, חַיָּב עַל כָּל אַחַת וְאֶחָת: 
+
+שְׁלשָׁה מִינִין אֲסוּרִין בַּנָּזִיר, הַטֻּמְאָה וְהַתִּגְלַחַת וְהַיּוֹצֵא מִן הַגָּפֶן. חֹמֶר בַּטֻּמְאָה וּבַתִּגְלַחַת מִבַּיּוֹצֵא מִן הַגֶּפֶן, שֶׁהַטֻּמְאָה וְהַתִּגְלַחַת סוֹתְרִין, וְהַיּוֹצֵא מִן הַגֶּפֶן אֵינוֹ סוֹתֵר. חֹמֶר בַּיּוֹצֵא מִן הַגֶּפֶן מִבַּטֻּמְאָה וּבַתִּגְלַחַת, שֶׁהַיּוֹצֵא מִן הַגֶּפֶן לֹא הֻתַּר מִכְּלָלוֹ, וְטֻמְאָה וְתִגְלַחַת הֻתְּרוּ מִכְּלָלָן בְּתִגְלַחַת מִצְוָה וּבְמֵת מִצְוָה. וְחֹמֶר בַּטֻּמְאָה מִבַּתִּגְלַחַת, שֶׁהַטֻּמְאָה סוֹתֶרֶת אֶת הַכֹּל וְחַיָּבִין עָלֶיהָ קָרְבָּן, וְתִגְלַחַת אֵינָהּ סוֹתֶרֶת אֶלָּא שְׁלשִׁים יוֹם וְאֵין חַיָּבִין עָלֶיהָ קָרְבָּן: 
+
+תִּגְלַחַת הַטֻּמְאָה כֵּיצַד, הָיָה מַזֶּה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי, וּמְגַלֵּחַ בַּשְּׁבִיעִי, וּמֵבִיא קָרְבְּנוֹתָיו בַּשְּׁמִינִי. וְאִם גִּלַּח בַּשְּׁמִינִי, מֵבִיא קָרְבְּנוֹתָיו בּוֹ בַיּוֹם, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ רַבִּי טַרְפוֹן, מַה בֵּין זֶה לַמְּצֹרָע. אָמַר לוֹ, זֶה טָהֳרָתוֹ תְלוּיָה בְיָמָיו, וּמְצֹרָע טָהֳרָתוֹ תְלוּיָה בְתִגְלַחְתּוֹ, וְאֵינוֹ מֵבִיא קָרְבָּן אֶלָּא אִם כֵּן הָיָה מְעֹרַב שָׁמֶשׁ: 
+
+תִּגְלַחַת הַטָּהֳרָה כֵּיצַד, הָיָה מֵבִיא שָׁלשׁ בְּהֵמוֹת, חַטָּאת עוֹלָה וּשְׁלָמִים, וְשׁוֹחֵט אֶת הַשְּׁלָמִים, וּמְגַלֵּחַ עֲלֵיהֶם, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי אֶלְעָזָר אוֹמֵר, לֹא הָיָה מְגַלֵּחַ אֶלָּא עַל הַחַטָּאת, שֶׁהַחַטָּאת קוֹדֶמֶת בְּכָל מָקוֹם. וְאִם גִּלַּח עַל אַחַת מִשְּׁלָשְׁתָּן, יָצָא: 
+
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הֵבִיא שָׁלשׁ בְּהֵמוֹת וְלֹא פֵרֵשׁ, הָרְאוּיָה לְחַטָּאת תִּקְרַב חַטָּאת, לְעוֹלָה תִּקְרַב עוֹלָה, לִשְׁלָמִים תִּקְרַב שְׁלָמִים. הָיָה נוֹטֵל שְׂעַר רֹאשׁ נִזְרוֹ וּמְשַׁלֵּחַ תַּחַת הַדּוּד. וְאִם גִּלַּח בַּמְּדִינָה הָיָה מְשַׁלֵּחַ תַּחַת הַדּוּד. בַּמֶּה דְבָרִים אֲמוּרִים, בְּתִגְלַחַת הַטָּהֳרָה. אֲבָל בְּתִגְלַחַת הַטֻּמְאָה, לֹא הָיָה מְשַׁלֵּחַ תַּחַת הַדּוּד. רַבִּי מֵאִיר אוֹמֵר, הַכֹּל מְשַׁלְּחִין תַּחַת הַדּוּד, חוּץ מִן הַטָּמֵא שֶׁבַּמְּדִינָה בִּלְבָד: 
+
+הָיָה מְבַשֵּׁל אֶת הַשְּׁלָמִים אוֹ שׁוֹלְקָן. הַכֹּהֵן נוֹטֵל אֶת הַזְּרוֹעַ בְּשֵׁלָה מִן הָאַיִל, וְחַלַּת מַצָּה אַחַת מִן הַסַּל, וּרְקִיק מַצָּה אֶחָד, וְנוֹתֵן עַל כַּפֵּי הַנָּזִיר וּמְנִיפָן, וְאַחַר כָּךְ הֻתַּר הַנָּזִיר לִשְׁתּוֹת יַיִן וּלְהִטַּמֵּא לְמֵתִים. רַבִּי שִׁמְעוֹן אוֹמֵר, כֵּיוָן שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִים, הֻתַּר הַנָּזִיר לִשְׁתּוֹת בְּיַיִן וּלְהִטַּמֵּא לְמֵתִים: 
+
+גִּלַּח עַל הַזֶּבַח וְנִמְצָא פָסוּל, תִּגְלַחְתּוֹ פְסוּלָה, וּזְבָחָיו לֹא עָלוּ לוֹ. גִּלַּח עַל הַחַטָּאת שֶׁלֹּא לִשְׁמָהּ וְאַחַר כָּךְ הֵבִיא קָרְבְּנוֹתָיו לִשְׁמָן, תִּגְלַחְתּוֹ פְסוּלָה, וּזְבָחָיו לֹא עָלוּ לוֹ. גִּלַּח עַל הָעוֹלָה אוֹ עַל הַשְּׁלָמִים שֶׁלֹּא לִשְׁמָן וְאַחַר כָּךְ הֵבִיא קָרְבְּנוֹתָיו לִשְׁמָן, תִּגְלַחְתּוֹ פְסוּלָה, וּזְבָחָיו לֹא עָלוּ לוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, אוֹתוֹ הַזֶּבַח לֹא עָלָה לוֹ, אֲבָל שְׁאָר זְבָחִים עָלוּ לוֹ. וְאִם גִּלַּח עַל שְׁלָשְׁתָּן וְנִמְצָא אֶחָד מֵהֶן כָּשֵׁר, תִּגְלַחְתּוֹ כְשֵׁרָה, וְיָבִיא שְׁאָר הַזְּבָחִים: 
+
+מִי שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִים וְנִטְמָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר, סוֹתֵר אֶת הַכֹּל. וַחֲכָמִים אוֹמְרִים, יָבִיא שְׁאָר קָרְבְּנוֹתָיו וְיִטְהָר. אָמְרוּ לוֹ, מַעֲשֶׂה בְמִרְיָם הַתַּרְמוֹדִית שֶׁנִּזְרַק עָלֶיהָ אֶחָד מִן הַדָּמִים, וּבָאוּ וְאָמְרוּ לָהּ עַל בִּתָּהּ שֶׁהָיְתָה מְסֻכֶּנֶת, וְהָלְכָה וּמְצָאתָהּ שֶׁמֵּתָה, וְאָמְרוּ חֲכָמִים, תָּבִיא שְׁאָר קָרְבְּנוֹתֶיהָ וְתִטְהָר: 
+
+
+Chapter 7
+
+כֹּהֵן גָּדוֹל וְנָזִיר אֵינָן מִטַּמְּאִין לִקְרוֹבֵיהֶן, אֲבָל מִטַּמְּאִין לְמֵת מִצְוָה. הָיוּ מְהַלְּכִין בַּדֶּרֶךְ וּמָצְאוּ מֵת מִצְוָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִטַּמָּא כֹהֵן גָּדוֹל וְאַל יִטַּמָּא נָזִיר. וַחֲכָמִים אוֹמְרִים, יִטַּמָּא נָזִיר וְאַל יִטַּמָּא כֹהֵן גָּדוֹל. אָמַר לָהֶם רַבִּי אֱלִיעֶזֶר, יִטַּמָּא כֹהֵן שֶׁאֵינוֹ מֵבִיא קָרְבָּן עַל טֻמְאָתוֹ, וְאַל יִטַּמָּא נָזִיר שֶׁהוּא מֵבִיא קָרְבָּן עַל טֻמְאָתוֹ. אָמְרוּ לוֹ, יִטַּמָּא נָזִיר שֶׁאֵין קְדֻשָּׁתוֹ קְדֻשַּׁת עוֹלָם, וְאַל יִטַּמָּא כֹהֵן שֶׁקְּדֻשָּׁתוֹ קְדֻשַּׁת עוֹלָם: 
+
+עַל אֵלּוּ טֻמְאוֹת הַנָּזִיר מְגַלֵּחַ, עַל הַמֵּת, וְעַל כַּזַּיִת מִן הַמֵּת, וְעַל כַּזַּיִת נֶצֶל וְעַל מְלֹא תַרְוָד רָקָב, עַל הַשִּׁדְרָה וְעַל הַגֻּלְגֹּלֶת וְעַל אֵבֶר מִן הַמֵּת וְעַל אֵבֶר מִן הַחַי שֶׁיֵּשׁ עָלָיו בָּשָׂר כָּרָאוּי, וְעַל חֲצִי קַב עֲצָמוֹת וְעַל חֲצִי לֹג דָּם, עַל מַגָּעָן וְעַל מַשָּׂאָן וְעַל אָהֳלָן, וְעַל עֶצֶם כַּשְּׂעֹרָה, עַל מַגָּעוֹ וְעַל מַשָּׂאוֹ. עַל אֵלּוּ הַנָּזִיר מְגַלֵּחַ וּמַזֶּה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי, וְסוֹתֵר אֶת הַקּוֹדְמִין, וְאֵינוֹ מַתְחִיל לִמְנוֹת אֶלָּא עַד שֶׁיִּטְהַר וּמֵבִיא אֶת קָרְבְּנוֹתָיו: 
+
+אֲבָל הַסְּכָכוֹת, וְהַפְּרָעוֹת, וּבֵית הַפְּרָס, וְאֶרֶץ הָעַמִּים, וְהַגּוֹלֵל, וְהַדּוֹפֵק, וּרְבִיעִית דָּם, וְאֹהֶל, וְרֹבַע עֲצָמוֹת, וְכֵלִים הַנּוֹגְעִים בְּמֵת, וִימֵי סָפְרוֹ, וִימֵי גָמְרוֹ, עַל אֵלּוּ אֵין הַנָּזִיר מְגַלֵּחַ, וּמַזֶּה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי, וְאֵינוֹ סוֹתֵר אֶת הַקּוֹדְמִין, וּמַתְחִיל וּמוֹנֶה מִיָּד, וְקָרְבָּן אֵין לוֹ. בֶּאֱמֶת אָמְרוּ, יְמֵי הַזָּב וְהַזָּבָה וִימֵי הֶסְגֵּרוֹ שֶׁל מְצֹרָע, הֲרֵי אֵלּוּ עוֹלִין לוֹ: 
+
+אָמַר רַבִּי אֱלִיעֶזֶר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, כָּל טֻמְאָה מִן הַמֵּת שֶׁהַנָּזִיר מְגַלֵּחַ עָלֶיהָ, חַיָּבִין עָלֶיהָ עַל בִּיאַת מִקְדָּשׁ. וְכָל טֻמְאָה מִן הַמֵּת שֶׁאֵין הַנָּזִיר מְגַלֵּחַ עָלֶיהָ, אֵין חַיָּבִין עָלֶיהָ עַל בִּיאַת מִקְדָּשׁ. אָמַר רַבִּי מֵאִיר, לֹא תְהֵא זוֹ קַלָּה מִן הַשֶּׁרֶץ. אָמַר רַבִּי עֲקִיבָא, דַּנְתִּי לִפְנֵי רַבִּי אֱלִיעֶזֶר, מָה אִם עֶצֶם כַּשְּׂעֹרָה שֶׁאֵינוֹ מְטַמֵּא אָדָם בְּאֹהֶל, הַנָּזִיר מְגַלֵּחַ עַל מַגָּעוֹ וְעַל מַשָּׂאוֹ. רְבִיעִית דָּם שֶׁהוּא מְטַמֵּא אָדָם בְּאֹהֶל, אֵינוֹ דִין שֶׁיְּהֵא הַנָּזִיר מְגַלֵּחַ עַל מַגָּעָהּ וְעַל מַשָּׂאָהּ. אָמַר לִי, מַה זֶה עֲקִיבָא, אֵין דָּנִין כָּאן מִקַּל וָחֹמֶר. וּכְשֶׁבָּאתִי וְהִרְצֵיתִי אֶת הַדְּבָרִים לִפְנֵי רַבִּי יְהוֹשֻׁעַ, אָמַר לִי, יָפֶה אָמַרְתָּ, אֶלָּא כֵּן אָמְרוּ הֲלָכָה: 
+
+
+Chapter 8
+
+שְׁנֵי נְזִירִים שֶׁאָמַר לָהֶן אֶחָד, רָאִיתִי אֶחָד מִכֶּם שֶׁנִּטְמָא וְאֵינִי יוֹדֵעַ אֵיזֶה מִכֶּם, מְגַלְּחִין וּמְבִיאִין קָרְבַּן טֻמְאָה וְקָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם אֲנִי הוּא הַטָּמֵא, קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טָהֳרָה שֶׁלְּךָ. וְאִם אֲנִי הוּא הַטָּהוֹר, קָרְבַּן טָהֳרָה שֶׁלִּי וְקָרְבַּן טֻמְאָה שֶׁלְּךָ. וְסוֹפְרִין שְׁלשִׁים יוֹם, וּמְבִיאִין קָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם אֲנִי הוּא הַטָּמֵא, קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טָהֳרָה שֶׁלְּךָ וְזֶה קָרְבַּן טָהֳרָתִי. וְאִם אֲנִי הוּא הַטָּהוֹר, קָרְבַּן טָהֳרָה שֶׁלִּי וְקָרְבַּן טֻמְאָה שֶׁלְּךָ וְזֶה קָרְבַּן טָהֳרָתְךָ. מֵת אֶחָד מֵהֶן, אָמַר רַבִּי יְהוֹשֻׁעַ, יְבַקֵּשׁ אֶחָד מִן הַשּׁוּק שֶׁיִּדֹּר כְּנֶגְדּוֹ בְנָזִיר, וְאוֹמֵר, אִם טָמֵא הָיִיתִי, הֲרֵי אַתָּה נָזִיר מִיָּד. וְאִם טָהוֹר הָיִיתִי, הֲרֵי אַתָּה נָזִיר אַחַר שְׁלשִׁים יוֹם. וְסוֹפְרִין שְׁלשִׁים יוֹם, וּמְבִיאִין קָרְבַּן טֻמְאָה וְקָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם אֲנִי הוּא הַטָּמֵא, קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טָהֳרָה שֶׁלְּךְ. וְאִם אֲנִי הוּא הַטָּהוֹר, קָרְבַּן טָהֳרָה שֶׁלִּי וְקָרְבַּן טֻמְאָה בְּסָפֵק. וְסוֹפְרִין שְׁלשִׁים יוֹם וּמְבִיאִין קָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם אֲנִי הוּא הַטָּמֵא, קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טָהֳרָה שֶׁלְּךָ וְזֶה קָרְבַּן טָהֳרָתִי. וְאִם אֲנִי הוּא הַטָּהוֹר, קָרְבַּן טָהֳרָה שֶׁלִּי וְקָרְבַּן טֻמְאָה בְּסָפֵק וְזֶהוּ קָרְבַּן טָהֳרָתְךָ. אָמַר לוֹ בֶן זוֹמָא, וּמִי שׁוֹמֵעַ לוֹ שֶׁיִּדֹּר כְּנֶגְדּוֹ בְנָזִיר. אֶלָּא מֵבִיא חַטַּאת הָעוֹף וְעוֹלַת בְּהֵמָה, וְאוֹמֵר, אִם טָמֵא הָיִיתִי, הַחַטָּאת מֵחוֹבָתִי וְהָעוֹלָה נְדָבָה. וְאִם טָהוֹר הָיִיתִי, הָעוֹלָה מֵחוֹבָתִי וְהַחַטָּאת בְּסָפֵק. וְסוֹפֵר שְׁלשִׁים יוֹם וּמֵבִיא קָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם טָמֵא הָיִיתִי, הָעוֹלָה הָרִאשׁוֹנָה נְדָבָה וְזוֹ חוֹבָה. וְאִם טָהוֹר הָיִיתִי, הָעוֹלָה הָרִאשׁוֹנָה חוֹבָה וְזוֹ נְדָבָה, וְזֶה שְׁאָר קָרְבָּנִי. אָמַר רַבִּי יְהוֹשֻׁעַ, נִמְצָא זֶה מֵבִיא קָרְבְּנוֹתָיו לַחֲצָאִים. אֲבָל הוֹדוּ לוֹ חֲכָמִים לְבֶן זוֹמָא: 
+
+נָזִיר שֶׁהָיָה טָמֵא בְסָפֵק וּמֻחְלָט בְּסָפֵק, אוֹכֵל בַּקָּדָשִׁים אַחַר שִׁשִּׁים יוֹם, וְשׁוֹתֶה יַיִן וּמִטַּמֵּא לְמֵתִים אַחַר מֵאָה וְעֶשְׂרִים יוֹם, שֶׁתִּגְלַחַת הַנֶּגַע דּוֹחָה תִגְלַחַת הַנָּזִיר בִּזְמַן שֶׁהוּא וַדַּאי, אֲבָל בִּזְמַן שֶׁהוּא סָפֵק אֵינָהּ דּוֹחָה: 
+
+
+Chapter 9
+
+הַגּוֹיִם אֵין לָהֶם נְזִירוּת. נָשִׁים וַעֲבָדִים יֵשׁ לָהֶם נְזִירוּת. חֹמֶר בַּנָּשִׁים מִבָּעֲבָדִים, שֶׁהוּא כוֹפֶה אֶת עַבְדּוֹ וְאֵינוֹ כוֹפֶה אֶת אִשְׁתּוֹ. חֹמֶר בָּעֲבָדִים מִבַּנָּשִׁים, שֶׁהוּא מֵפֵר נִדְרֵי אִשְׁתּוֹ וְאֵינוֹ מֵפֵר נִדְרֵי עַבְדּוֹ. הֵפֵר לְאִשְׁתּוֹ, הֵפֵר עוֹלָמִית. הֵפֵר לְעַבְדּוֹ, יָצָא לְחֵרוּת מַשְׁלִים נְזִירוּתוֹ. עָבַר מִכְּנֶגֶד פָּנָיו, רַבִּי מֵאִיר אוֹמֵר, לֹא יִשְׁתֶּה, וְרַבִּי יוֹסֵי אוֹמֵר, יִשְׁתֶּה: 
+
+נָזִיר שֶׁגִּלַּח וְנוֹדַע לוֹ שֶׁהוּא טָמֵא, אִם טֻמְאָה יְדוּעָה, סוֹתֵר. וְאִם טֻמְאַת הַתְּהוֹם, אֵינוֹ סוֹתֵר. אִם עַד שֶׁלֹּא גִלַּח, בֵּין כָּךְ וּבֵין כָּךְ סוֹתֵר. כֵּיצַד, יָרַד לִטְבֹּל בִּמְעָרָה וְנִמְצָא מֵת צָף עַל פִּי הַמְּעָרָה, טָמֵא. נִמְצָא מְשֻׁקָּע בְּקַרְקַע הַמְּעָרָה, יָרַד לְהָקֵר, טָהוֹר. לִטַּהֵר מִטֻּמְאַת מֵת, טָמֵא, שֶׁחֶזְקַת טָמֵא טָמֵא וְחֶזְקַת טָהוֹר טָהוֹר, שֶׁרַגְלַיִם לַדָּבָר: 
+
+הַמּוֹצֵא מֵת בִּתְחִלָּה מֻשְׁכָּב כְּדַרְכּוֹ, נוֹטְלוֹ וְאֶת תְּבוּסָתוֹ. מָצָא שְׁנַיִם, נוֹטְלָן וְאֶת תְּבוּסָתָן. מָצָא שְׁלשָׁה, אִם יֵשׁ בֵּין זֶה לָזֶה מֵאַרְבַּע אַמּוֹת וְעַד שְׁמֹנֶה, הֲרֵי זוֹ שְׁכוּנַת קְבָרוֹת. בּוֹדֵק הֵימֶנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה. מָצָא אֶחָד בְּסוֹף עֶשְׂרִים אַמָּה, בּוֹדֵק הֵימֶנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה, שֶׁרַגְלַיִם לַדָּבָר, שֶׁאִלּוּ מִתְּחִלָּה מְצָאוֹ, נוֹטְלוֹ וְאֶת תְּבוּסָתוֹ: 
+
+כָּל סְפֵק נְגָעִים בַּתְּחִלָּה, טָהוֹר עַד שֶׁלֹּא נִזְקַק לַטֻּמְאָה. מִשֶּׁנִּזְקַק לַטֻּמְאָה, סְפֵקוֹ טָמֵא. בְּשִׁבְעָה דְרָכִים בּוֹדְקִין אֶת הַזָּב עַד שֶׁלֹּא נִזְקַק לַזִּיבָה. בְּמַאֲכָל, וּבְמִשְׁתֶּה, בְּמַשָּׂא, וּבִקְפִיצָה, וּבְחֹלִי, וּבְמַרְאֶה, וּבְהִרְהוּר. מִשֶּׁנִּזְקַק לַזִּיבָה, אֵין בּוֹדְקִין אוֹתוֹ. אָנְסוֹ וּסְפֵקוֹ וְשִׁכְבַת זַרְעוֹ, טְמֵאִין, שֶׁרַגְלַיִם לַדָּבָר. הַמַּכֶּה אֶת חֲבֵרוֹ וַאֲמָדוּהוּ לְמִיתָה, וְהֵקֵל מִמַּה שֶּׁהָיָה, לְאַחַר מִכָּאן הִכְבִּיד וּמֵת, חַיָּב. רַבִּי נְחֶמְיָה אוֹמֵר, פָּטוּר, שֶׁרַגְלַיִם לַדָּבָר: 
+
+נָזִיר הָיָה שְׁמוּאֵל, כְּדִבְרֵי רַבִּי נְהוֹרַאי, שֶׁנֶּאֱמַר (שמואל א א) וּמוֹרָה לֹא יַעֲלֶה עַל רֹאשׁוֹ, נֶאֱמַר בְּשִׁמְשׁוֹן (שופטים יג) וּמוֹרָה, וְנֶאֱמַר בִּשְׁמוּאֵל וּמוֹרָה, מַה מּוֹרָה הָאֲמוּרָה בְשִׁמְשׁוֹן, נָזִיר, אַף מוֹרָה הָאֲמוּרָה בִשְׁמוּאֵל, נָזִיר. אָמַר רַבִּי יוֹסֵי, וַהֲלֹא אֵין מוֹרָה אֶלָּא שֶׁל בָּשָׂר וָדָם. אָמַר לוֹ רַבִּי נְהוֹרַאי, וַהֲלֹא כְבָר נֶאֱמַר (שמואל א טז) וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי, שֶׁכְּבָר הָיָה עָלָיו מוֹרָה שֶׁל בָּשָׂר וָדָם: 
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Nazir/Hebrew/merged.txt b/txt/Mishnah/Seder Nashim/Mishnah Nazir/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..0c3ef8dd520bd8f92e3abee02f5c0443ffda206d
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Nazir/Hebrew/merged.txt	
@@ -0,0 +1,157 @@
+Mishnah Nazir
+משנה נזיר
+merged
+https://www.sefaria.org/Mishnah_Nazir
+This file contains merged sections from the following text versions:
+-Torat Emet 357
+-http://www.toratemetfreeware.com/index.html?downloads
+
+משנה נזיר
+
+
+
+Chapter 1
+
+כָּל כִּנּוּיֵי נְזִירוּת כִּנְזִירוּת. הָאוֹמֵר אֱהֵא, הֲרֵי זֶה נָזִיר. אוֹ אֱהֵא נָוֶה, נָזִיר. נָזִיק, נָזִיחַ, פָּזִיחַ, הֲרֵי זֶה נָזִיר. הֲרֵינִי כָּזֶה, הֲרֵינִי מְסַלְסֵל, הֲרֵינִי מְכַלְכֵּל, הֲרֵי עָלַי לְשַׁלַּח פֶּרַע, הֲרֵי זֶה נָזִיר. הֲרֵי עָלַי צִפֳּרִים, רַבִּי מֵאִיר אוֹמֵר, נָזִיר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ נָזִיר: 
+
+הֲרֵינִי נָזִיר מִן הַחַרְצַנִּים, וּמִן הַזַּגִּים, וּמִן הַתִּגְלַחַת, וּמִן הַטֻּמְאָה, הֲרֵי זֶה נָזִיר וְכָל דִּקְדּוּקֵי נְזִירוּת עָלָיו. הֲרֵינִי כְשִׁמְשׁוֹן, כְּבֶן מָנוֹחַ, כְּבַעַל דְּלִילָה, כְּמִי שֶׁעָקַר דַּלְתוֹת עַזָּה, כְּמִי שֶׁנִּקְּרוּ פְלִשְׁתִּים אֶת עֵינָיו, הֲרֵי זֶה נְזִיר שִׁמְשׁוֹן. מַה בֵּין נְזִיר עוֹלָם לִנְזִיר שִׁמְשׁוֹן. נְזִיר עוֹלָם, הִכְבִּיד שְׂעָרוֹ, מֵקֵל בְּתַעַר וּמֵבִיא שָׁלשׁ בְּהֵמוֹת. וְאִם נִטְמָא, מֵבִיא קָרְבַּן טֻמְאָה. נְזִיר שִׁמְשׁוֹן, הִכְבִּיד שְׂעָרוֹ, אֵינוֹ מֵקֵל. וְאִם נִטְמָא, אֵינוֹ מֵבִיא קָרְבַּן טֻמְאָה: 
+
+סְתָם נְזִירוּת שְׁלשִׁים יוֹם. אָמַר הֲרֵינִי נָזִיר אַחַת גְּדוֹלָה, הֲרֵינִי נָזִיר אַחַת קְטַנָּה, אֲפִלּוּ מִכָּאן וְעַד סוֹף הָעוֹלָם, נָזִיר שְׁלשִׁים יוֹם. הֲרֵינִי נָזִיר וְיוֹם אֶחָד, הֲרֵינִי נָזִיר וְשָׁעָה אֶחָת, הֲרֵינִי נָזִיר אַחַת וּמֶחֱצָה, הֲרֵי זֶה נָזִיר שְׁתָּיִם. הֲרֵינִי נָזִיר שְׁלשִׁים יוֹם וְשָׁעָה אֶחָת, נָזִיר שְׁלשִׁים וְאֶחָד יוֹם, שֶׁאֵין נוֹזְרִים לְשָׁעוֹת: 
+
+הֲרֵינִי נָזִיר כִּשְׂעַר רֹאשִׁי, וְכַעֲפַר הָאָרֶץ, וּכְחוֹל הַיָּם, הֲרֵי זֶה נְזִיר עוֹלָם וּמְגַלֵּחַ אַחַת לִשְׁלשִׁים יוֹם. רַבִּי אוֹמֵר, אֵין זֶה מְגַלֵּחַ אַחַת לִשְׁלשִׁים יוֹם. וְאֵיזֶהוּ שֶׁמְּגַלֵּחַ אַחַת לִשְׁלשִׁים יוֹם, הָאוֹמֵר הֲרֵי עָלַי נְזִירוּת כִּשְׂעַר רֹאשִׁי, וְכַעֲפַר הָאָרֶץ, וּכְחוֹל הַיָּם: 
+
+הֲרֵינִי נָזִיר מְלֹא הַבַּיִת אוֹ מְלֹא הַקֻּפָּה, בּוֹדְקִין אוֹתוֹ, אִם אָמַר אַחַת גְּדוֹלָה נָזָרְתִּי, נָזִיר שְׁלשִׁים יוֹם. וְאִם אָמַר סְתָם נָזָרְתִּי, רוֹאִין אֶת הַקֻּפָּה כְּאִלּוּ הִיא מְלֵאָה חַרְדָּל, וְנָזִיר כָּל יָמָיו: 
+
+הֲרֵינִי נָזִיר מִכָּאן עַד מָקוֹם פְּלוֹנִי, אוֹמְדִין כַּמָּה יָמִים מִכָּאן עַד מָקוֹם פְּלוֹנִי, אִם פָּחוֹת מִשְּׁלשִׁים יוֹם, נָזִיר שְׁלשִׁים יוֹם, וְאִם לָאו, נָזִיר כְּמִנְיַן הַיָּמִים: 
+
+הֲרֵינִי נָזִיר כְּמִנְיַן יְמוֹת הַחַמָּה, מוֹנֶה נְזִירוּת כְּמִנְיַן יְמוֹת הַחַמָּה. אָמַר רַבִּי יְהוּדָה, מַעֲשֶׂה הָיָה, כֵּיוָן שֶׁהִשְׁלִים מֵת: 
+
+
+Chapter 2
+
+הֲרֵינִי נָזִיר מִן הַגְּרוֹגָרוֹת וּמִן הַדְּבֵלָה, בֵּית שַׁמַּאי אוֹמְרִים, נָזִיר, וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ נָזִיר. אָמַר רַבִּי יְהוּדָה, אַף כְּשֶׁאָמְרוּ בֵית שַׁמַּאי, לֹא אָמְרוּ אֶלָּא בְאוֹמֵר הֲרֵי הֵן עָלַי קָרְבָּן: 
+
+אָמַר, אָמְרָה פָרָה זוֹ הֲרֵינִי נְזִירָה אִם עוֹמֶדֶת אָנִי. אָמַר, הַדֶּלֶת הַזֶּה הֲרֵינִי נָזִיר אִם נִפְתָּח אָנִי. בֵּית שַׁמַּאי אוֹמְרִים, נָזִיר, וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ נָזִיר. אָמַר רַבִּי יְהוּדָה, אַף כְּשֶׁאָמְרוּ בֵית שַׁמַּאי, לֹא אָמְרוּ אֶלָּא בְאוֹמֵר הֲרֵי פָרָה זוֹ עָלַי קָרְבָּן אִם עוֹמֶדֶת הִיא: 
+
+מָזְגוּ לוֹ אֶת הַכּוֹס, וְאָמַר הֲרֵינִי נָזִיר מִמֶּנוּ, הֲרֵי זֶה נָזִיר. מַעֲשֶׂה בְאִשָּׁה אַחַת שֶׁהָיְתָה שִׁכּוֹרָה וּמָזְגוּ לָהּ אֶת הַכּוֹס, וְאָמְרָה הֲרֵינִי נְזִירָה מִמֶּנּוּ, אָמְרוּ חֲכָמִים, לֹא נִתְכַּוְּנָה אֶלָּא לוֹמַר הֲרֵי הוּא עָלַי קָרְבָּן: 
+
+הֲרֵינִי נָזִיר עַל מְנָת שֶׁאֱהֵא שׁוֹתֶה יַיִן וּמִטַּמֵּא לְמֵתִים, הֲרֵי זֶה נָזִיר וְאָסוּר בְּכֻלָּן. יוֹדֵעַ אֲנִי שֶׁיֵּשׁ נְזִירוּת אֲבָל אֵינִי יוֹדֵעַ שֶׁהַנָּזִיר אָסוּר בְּיַּיִן, הֲרֵי זֶה אָסוּר. וְרַבִּי שִׁמְעוֹן מַתִּיר. יוֹדֵעַ אֲנִי שֶׁהַנָּזִיר אָסוּר בְּיַּיִן אֲבָל סָבוּר הָיִיתִי שֶׁחֲכָמִים מַתִּירִים לִי מִפְּנֵי שֶׁאֵין אֲנִי יָכוֹל לִחְיוֹת אֶלָּא בְיַּיִן, אוֹ מִפְּנֵי שֶׁאֲנִי קוֹבֵר אֶת הַמֵּתִים, הֲרֵי זֶה מֻתָּר. וְרַבִּי שִׁמְעוֹן אוֹסֵר: 
+
+הֲרֵינִי נָזִיר וְעָלַי לְגַלֵּחַ נָזִיר, וְשָׁמַע חֲבֵרוֹ וְאָמַר וַאֲנִי וְעָלַי לְגַלֵּחַ נָזִיר, אִם הָיוּ פִקְּחִים, מְגַלְּחִים זֶה אֶת זֶה. וְאִם לָאו, מְגַלְּחִים נְזִירִים אֲחֵרִים: 
+
+הֲרֵי עָלַי לְגַלֵּחַ חֲצִי נָזִיר, וְשָׁמַע חֲבֵרוֹ וְאָמַר וַאֲנִי עָלַי לְגַלֵּחַ חֲצִי נָזִיר, זֶה מְגַלֵּחַ נָזִיר שָׁלֵם וְזֶה מְגַלֵּחַ נָזִיר שָׁלֵם, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, זֶה מְגַלֵּחַ חֲצִי נָזִיר וְזֶה מְגַלֵּחַ חֲצִי נָזִיר: 
+
+הֲרֵינִי נָזִיר לִכְשֶׁיִּהְיֶה לִי בֵן, וְנוֹלַד לוֹ בֵן, הֲרֵי זֶה נָזִיר. נוֹלַד לוֹ בַת, טֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, אֵינוֹ נָזִיר. אִם אָמַר, כְּשֶׁאֶרְאֶה, כְּשֶׁיִּהְיֶה לִי וָלָד, אֲפִלּוּ נוֹלַד לוֹ בַת, טֻמְטוּם, וְאַנְדְּרוֹגִינוֹס, הֲרֵי זֶה נָזִיר: 
+
+הִפִּילָה אִשְׁתּוֹ, אֵינוֹ נָזִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, יֹאמַר, אִם הָיָה בֶן קְיָמָא, הֲרֵי אֲנִי נְזִיר חוֹבָה. וְאִם לָאו, הֲרֵי אֲנִי נְזִיר נְדָבָה. חָזְרָה וְיָלְדָה, הֲרֵי זֶה נָזִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, יֹאמַר, אִם הָרִאשׁוֹן בֶּן קְיָמָא, הָרִאשׁוֹן חוֹבָה וְזוֹ נְדָבָה. וְאִם לָאו, הָרִאשׁוֹן נְדָבָה וְזוֹ חוֹבָה: 
+
+הֲרֵינִי נָזִיר, וְנָזִיר כְּשֶׁיִּהְיֶה לִי בֵן, הִתְחִיל מוֹנֶה אֶת שֶׁלּוֹ וְאַחַר כָּךְ נוֹלַד לוֹ בֵן, מַשְׁלִים אֶת שֶׁלּוֹ וְאַחַר כָּךְ מוֹנֶה אֶת שֶׁל בְּנוֹ. הֲרֵינִי נָזִיר כְּשֶׁיִּהְיֶה לִי בֵן וְנָזִיר, הִתְחִיל מוֹנֶה אֶת שֶׁלּוֹ וְאַחַר כָּךְ נוֹלַד לוֹ בֵן, מַנִּיחַ אֶת שֶׁלּוֹ וּמוֹנֶה אֶת שֶׁל בְּנוֹ, וְאַחַר כָּךְ מַשְׁלִים אֶת שֶׁלּוֹ: 
+
+הֲרֵינִי נָזִיר לִכְשֶׁיְּהֵא לִי בֵן, וְנָזִיר מֵאָה יוֹם. נוֹלַד לוֹ בֵן עַד שִׁבְעִים, לֹא הִפְסִיד כְּלוּם. לְאַחַר שִׁבְעִים, סוֹתֵר שִׁבְעִים, שֶׁאֵין תִּגְלַחַת פָּחוֹת מִשְּׁלשִׁים יוֹם: 
+
+
+Chapter 3
+
+מִי שֶׁאָמַר הֲרֵינִי נָזִיר, מְגַלֵּחַ יוֹם שְׁלשִׁים וְאֶחָד. וְאִם גִּלַּח לְיוֹם שְׁלשִׁים, יָצָא. הֲרֵינִי נָזִיר שְׁלשִׁים יוֹם, אִם גִּלַּח לְיוֹם שְׁלשִׁים לֹא יָצָא: 
+
+מִי שֶׁנָּזַר שְׁתֵּי נְזִירִיּוֹת, מְגַלֵּחַ אֶת הָרִאשׁוֹנָה יוֹם שְׁלשִׁים וְאֶחָד, וְאֶת הַשְּׁנִיָּה יוֹם שִׁשִּׁים וְאֶחָד. וְאִם גִּלַּח אֶת הָרִאשׁוֹנָה יוֹם שְׁלשִׁים, מְגַלֵּחַ אֶת הַשְּׁנִיָּה יוֹם שִׁשִּׁים. וְאִם גִּלַּח יוֹם שִׁשִּׁים חָסֵר אֶחָד, יָצָא. וְזוֹ עֵדוּת הֵעִיד רַבִּי פַּפְּיַס עַל מִי שֶׁנָּזַר שְׁתֵּי נְזִירִיּוֹת, שֶׁאִם גִּלַּח אֶת הָרִאשׁוֹנָה שְׁלשִׁים יוֹם, מְגַלֵּחַ אֶת הַשְּׁנִיָּה יוֹם שִׁשִּׁים. וְאִם גִּלַּח לְיוֹם שִׁשִּׁים חָסֵר אֶחָד, יָצָא, שֶׁיּוֹם שְׁלשִׁים עוֹלֶה לוֹ מִן הַמִּנְיָן: 
+
+מִי שֶׁאָמַר הֲרֵינִי נָזִיר, נִטְמָא יוֹם שְׁלשִׁים, סוֹתֵר אֶת הַכֹּל. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינוֹ סוֹתֵר אֶלָּא שִׁבְעָה. הֲרֵינִי נָזִיר שְׁלשִׁים יוֹם, נִטְמָא יוֹם שְׁלשִׁים, סוֹתֵר אֶת הַכֹּל: 
+
+הֲרֵינִי נָזִיר מֵאָה יוֹם, נִטְמָא יוֹם מֵאָה, סוֹתֵר אֶת הַכֹּל. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינוֹ סוֹתֵר אֶלָּא שְׁלשִׁים. נִטְמָא יוֹם מֵאָה וְאֶחָד, סוֹתֵר שְׁלשִׁים יוֹם. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵינוֹ סוֹתֵר אֶלָּא שִׁבְעָה: 
+
+מִי שֶׁנָּזַר וְהוּא בְּבֵית הַקְּבָרוֹת, אֲפִלּוּ הָיָה שָׁם שְׁלשִׁים יוֹם, אֵין עוֹלִין לוֹ מִן הַמִּנְיָן וְאֵינוֹ מֵבִיא קָרְבַּן טֻמְאָה. יָצָא וְנִכְנַס, עוֹלִין לוֹ מִן הַמִּנְיָן וּמֵבִיא קָרְבַּן טֻמְאָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, לֹא בוֹ בַיּוֹם, שֶׁנֶּאֱמַר (במדבר ו) וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ, עַד שֶׁיִּהְיוּ לוֹ יָמִים רִאשׁוֹנִים: 
+
+מִי שֶׁנָּזַר נְזִירוּת הַרְבֵּה וְהִשְׁלִים אֶת נְזִירוּתוֹ, וְאַחַר כָּךְ בָּא לָאָרֶץ, בֵּית שַׁמַּאי אוֹמְרִים, נָזִיר שְׁלשִׁים יוֹם, וּבֵית הִלֵּל אוֹמְרִים, נָזִיר בַּתְּחִלָּה. מַעֲשֶׂה בְהִילְנִי הַמַּלְכָּה, שֶׁהָלַךְ בְּנָהּ לַמִּלְחָמָה, וְאָמְרָה, אִם יָבֹא בְנִי מִן הַמִּלְחָמָה בְשָׁלוֹם אֱהֵא נְזִירָה שֶׁבַע שָׁנִים, וּבָא בְנָהּ מִן הַמִּלְחָמָה, וְהָיְתָה נְזִירָה שֶׁבַע שָׁנִים. וּבְסוֹף שֶׁבַע שָׁנִים עָלְתָה לָאָרֶץ, וְהוֹרוּהָ בֵית הִלֵּל שֶׁתְּהֵא נְזִירָה עוֹד שֶׁבַע שָׁנִים אֲחֵרוֹת. וּבְסוֹף שֶׁבַע שָׁנִים נִטְמֵאת, וְנִמְצֵאת נְזִירָה עֶשְׂרִים וְאַחַת שָׁנָה. אָמַר רַבִּי יְהוּדָה, לֹא הָיְתָה נְזִירָה אֶלָּא אַרְבַּע עֶשְׂרֵה שָׁנָה: 
+
+מִי שֶׁהָיוּ שְׁתֵּי כִתֵּי עֵדִים מְעִידוֹת אוֹתוֹ, אֵלּוּ מְעִידִים שֶׁנָּזַר שְׁתַּיִם, וְאֵלּוּ מְעִידִים שֶׁנָּזַר חָמֵשׁ, בֵּית שַׁמַּאי אוֹמְרִים, נֶחְלְקָה הָעֵדוּת וְאֵין כָּאן נְזִירוּת. וּבֵית הִלֵּל אוֹמְרִים, יֵשׁ בִּכְלָל חָמֵשׁ שְׁתַּיִם, שֶׁיְּהֵא נָזִיר שְׁתָּיִם: 
+
+
+Chapter 4
+
+מִי שֶׁאָמַר הֲרֵינִי נָזִיר, וְשָׁמַע חֲבֵרוֹ וְאָמַר וָאָנִי, וָאָנִי, כֻּלָּם נְזִירִין. הֻתַּר הָרִאשׁוֹן, הֻתְּרוּ כֻלָּן. הֻתַּר הָאַחֲרוֹן, הָאַחֲרוֹן מֻתָּר וְכֻלָּם אֲסוּרִין. אָמַר הֲרֵינִי נָזִיר, וְשָׁמַע חֲבֵרוֹ וְאָמַר, פִּי כְפִיו וּשְׂעָרִי כִשְׂעָרוֹ, הֲרֵי זֶה נָזִיר. הֲרֵינִי נָזִיר, וְשָׁמְעָה אִשְׁתּוֹ וְאָמְרָה, וָאָנִי, מֵפֵר אֶת שֶׁלָּהּ, וְשֶׁלּוֹ קַיָּם. הֲרֵינִי נְזִירָה, וְשָׁמַע בַּעְלָהּ וְאָמַר, וָאָנִי, אֵינוֹ יָכוֹל לְהָפֵר: 
+
+הֲרֵינִי נָזִיר, וָאַתְּ, וְאָמְרָה אָמֵן, מֵפֵר אֶת שֶׁלָּהּ, וְשֶׁלּוֹ קַיָּם. הֲרֵינִי נְזִירָה, וָאָתָּה, וְאָמַר אָמֵן, אֵינוֹ יָכוֹל לְהָפֵר: 
+
+הָאִשָּׁה שֶׁנָּדְרָה בְנָזִיר, וְהָיְתָה שׁוֹתָה בְיַיִן וּמִטַּמְּאָה לְמֵתִים, הֲרֵי זוֹ סוֹפֶגֶת אֶת הָאַרְבָּעִים. הֵפֵר לָהּ בַּעְלָהּ וְהִיא לֹא יָדְעָה שֶׁהֵפֵר לָהּ בַּעְלָהּ, וְהָיְתָה שׁוֹתָה בְיַיִן וּמִטַּמְּאָה לְמֵתִים, אֵינָהּ סוֹפֶגֶת אֶת הָאַרְבָּעִים. רַבִּי יְהוּדָה אוֹמֵר, אִם אֵינָהּ סוֹפֶגֶת אֶת הָאַרְבָּעִים, תִּסְפֹּג מַכַּת מַרְדּוּת: 
+
+הָאִשָּׁה שֶׁנָּדְרָה בְנָזִיר וְהִפְרִישָׁה אֶת בְּהֶמְתָּהּ וְאַחַר כָּךְ הֵפֵר לָהּ בַּעְלָהּ, אִם שֶׁלּוֹ הָיְתָה בְהֶמְתָּהּ, תֵּצֵא וְתִרְעֶה בָעֵדֶר. וְאִם שֶׁלָּהּ הָיְתָה בְהֶמְתָּהּ, הַחַטָּאת תָּמוּת, וְעוֹלָה תִּקְרַב עוֹלָה, וְהַשְּׁלָמִים יִקְרְבוּ שְׁלָמִים, וְנֶאֱכָלִין לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם. הָיוּ לָהּ מָעוֹת סְתוּמִים, יִפְּלוּ לִנְדָבָה. מָעוֹת מְפֹרָשִׁים, דְּמֵי חַטָּאת, יֵלְכוּ לְיַם הַמֶּלַח, לֹא נֶהֱנִים וְלֹא מוֹעֲלִים בָּהֶן. דְּמֵי עוֹלָה, יָבִיאוּ עוֹלָה, וּמוֹעֲלִים בָּהֶן. דְּמֵי שְׁלָמִים, יָבִיאוּ שְׁלָמִים, וְנֶאֱכָלִין לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם: 
+
+נִזְרַק עָלֶיהָ אֶחָד מִן הַדָּמִים, אֵינוֹ יָכוֹל לְהָפֵר. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ נִשְׁחֲטָה עָלֶיהָ אַחַת מִכָּל הַבְּהֵמוֹת, אֵינוֹ יָכוֹל לְהָפֵר. בַּמֶּה דְבָרִים אֲמוּרִים, בְּתִגְלַחַת הַטָּהֳרָה. אֲבָל בְּתִגְלַחַת הַטֻּמְאָה, יָפֵר, שֶׁהוּא יָכוֹל לוֹמַר אִי אֶפְשִׁי בְאִשָּׁה מְנֻוָּלֶת. רַבִּי אוֹמֵר, אַף בְּתִגְלַחַת הַטָּהֳרָה יָפֵר, שֶׁהוּא יָכוֹל לוֹמַר אִי אֶפְשִׁי בְּאִשָּׁה מְגֻלָּחַת: 
+
+הָאִישׁ מַדִּיר אֶת בְּנוֹ בְנָזִיר, וְאֵין הָאִשָּׁה מַדֶּרֶת אֶת בְּנָהּ בְּנָזִיר. כֵּיצַד, גִּלַּח אוֹ שֶׁגִּלְּחוּהוּ קְרוֹבָיו, מִחָה אוֹ שֶׁמִּחוּ קְרוֹבָיו, הָיְתָה לוֹ בְהֵמָה מֻפְרֶשֶׁת, הַחַטָּאת תָּמוּת וְעוֹלָה תִּקְרַב עוֹלָה וְהַשְּׁלָמִים יִקְרְבוּ שְׁלָמִים, וְנֶאֱכָלִין לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם. הָיוּ לוֹ מָעוֹת סְתוּמִין, יִפְּלוּ לִנְדָבָה. מָעוֹת מְפֹרָשִׁין, דְּמֵי חַטָּאת יֵלְכוּ לְיָם הַמֶּלַח, לֹא נֶהֱנִין וְלֹא מוֹעֲלִין. דְּמֵי עוֹלָה, יָבִיאוּ עוֹלָה וּמוֹעֲלִין בָּהֶן. דְּמֵי שְׁלָמִים, יָבִיאוּ שְׁלָמִים, וְנֶאֱכָלִין לְיוֹם אֶחָד, וְאֵינָן טְעוּנִין לָחֶם: 
+
+הָאִישׁ מְגַלֵּחַ עַל נְזִירוּת אָבִיו וְאֵין הָאִשָּׁה מְגַלַּחַת עַל נְזִירוּת אָבִיהָ. כֵּיצַד. מִי שֶׁהָיָה אָבִיו נָזִיר וְהִפְרִישׁ מָעוֹת סְתוּמִים עַל נְזִירוּתוֹ וּמֵת, וְאָמַר הֲרֵינִי נָזִיר עַל מְנָת שֶׁאֲגַלַּח עַל מְעוֹת אַבָּא, אָמַר רַבִּי יוֹסֵי, הֲרֵי אֵלּוּ יִפְּלוּ לִנְדָבָה, אֵין זֶה מְגַלֵּחַ עַל נְזִירוּת אָבִיו. אֵיזֶהוּ שֶׁמְּגַלֵּחַ עַל נְזִירוּת אָבִיו, מִי שֶׁהָיָה הוּא וְאָבִיו נְזִירִים וְהִפְרִישׁ אָבִיו מָעוֹת סְתוּמִים לִנְזִירוּתוֹ וּמֵת, זֶהוּ שֶׁמְּגַלֵּחַ עַל נְזִירוּת אָבִיו: 
+
+
+Chapter 5
+
+בֵּית שַׁמַּאי אוֹמְרִים, הֶקְדֵּשׁ טָעוּת הֶקְדֵּשׁ. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ הֶקְדֵּשׁ. כֵּיצַד. אָמַר, שׁוֹר שָׁחוֹר שֶׁיֵּצֵא מִבֵּיתִי רִאשׁוֹן הֲרֵי הוּא הֶקְדֵּשׁ, וְיָצָא לָבָן, בֵּית שַׁמַּאי אוֹמְרִים הֶקְדֵּשׁ, וּבֵית הִלֵּל אוֹמְרִים אֵינוֹ הֶקְדֵּשׁ: 
+
+דִּינַר זָהָב שֶׁיַּעֲלֶה בְיָדִי רִאשׁוֹן הֲרֵי הוּא הֶקְדֵּשׁ, וְעָלָה שֶׁל כֶּסֶף, בֵּית שַׁמַּאי אוֹמְרִים הֶקְדֵּשׁ, וּבֵית הִלֵּל אוֹמְרִים אֵינוֹ הֶקְדֵּשׁ. חָבִית שֶׁל יַיִן שֶׁתַּעֲלֶה בְיָדִי רִאשׁוֹנָה הֲרֵי הִיא הֶקְדֵּשׁ, וְעָלְתָה שֶׁל שֶׁמֶן, בֵּית שַׁמַּאי אוֹמְרִים הֶקְדֵּשׁ, וּבֵית הִלֵּל אוֹמְרִים אֵינוֹ הֶקְדֵּשׁ: 
+
+מִי שֶׁנָּדַר בְּנָזִיר וְנִשְׁאַל לְחָכָם וַאֲסָרוֹ, מוֹנֶה מִשָּׁעָה שֶׁנָּדַר. נִשְׁאַל לְחָכָם וְהִתִּירוֹ, הָיְתָה לוֹ בְהֵמָה מֻפְרֶשֶׁת, תֵּצֵא וְתִרְעֶה בָעֵדֶר. אָמְרוּ בֵית הִלֵּל לְבֵית שַׁמַּאי, אִי אַתֶּם מוֹדִים בָּזֶה שֶׁהוּא הֶקְדֵּשׁ טָעוּת שֶׁתֵּצֵא וְתִרְעֶה בָעֵדֶר. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, אִי אַתֶּם מוֹדִים בְּמִי שֶׁטָּעָה וְקָרָא לַתְּשִׁיעִי עֲשִׂירִי וְלָעֲשִׂירִי תְשִׁיעִי וְלָאַחַד עָשָׂר עֲשִׂירִי שֶׁהוּא מְקֻדָּשׁ. אָמְרוּ לָהֶם בֵּית הִלֵּל, לֹא הַשֵּׁבֶט קִדְּשׁוֹ. וּמָה אִלּוּ טָעָה וְהִנִּיחַ אֶת הַשֵּׁבֶט עַל שְׁמִינִי וְעַל שְׁנֵים עָשָׂר, שֶׁמָּא עָשָׂה כְלוּם. אֶלָּא כָּתוּב שֶׁקִּדֵּשׁ אֶת הָעֲשִׂירִי, הוּא קִדֵּשׁ אֶת הַתְּשִׁיעִי וְאֶת אַחַד עָשָׂר: 
+
+מִי שֶׁנָּדַר בְּנָזִיר וְהָלַךְ לְהָבִיא אֶת בְּהֶמְתּוֹ וּמְצָאָהּ שֶׁנִּגְנְבָה, אִם עַד שֶׁלֹּא נִגְנְבָה בְהֶמְתּוֹ נָזַר, הֲרֵי זֶה נָזִיר. וְאִם מִשֶּׁנִּגְנְבָה בְהֶמְתּוֹ נָזַר, אֵינוֹ נָזִיר. וְזוֹ טָעוּת טָעָה נַחוּם הַמָּדִי כְּשֶׁעָלוּ נְזִירִים מִן הַגּוֹלָה וּמָצְאוּ בֵית הַמִּקְדָּשׁ חָרֵב, אָמַר לָהֶם נַחוּם הַמָּדִי, אִלּוּ הֱיִיתֶם יוֹדְעִים שֶׁבֵּית הַמִּקְדָּשׁ חָרֵב הֱיִיתֶם נוֹזְרִים. אָמְרוּ לוֹ לֹא, וְהִתִּירָן נַחוּם הַמָּדִי. וּכְשֶׁבָּא הַדָּבָר אֵצֶל חֲכָמִים, אָמְרוּ לוֹ, כֹּל שֶׁנָּזַר עַד שֶׁלֹּא חָרַב בֵּית הַמִּקְדָּשׁ, נָזִיר. וּמִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, אֵינוֹ נָזִיר: 
+
+הָיוּ מְהַלְּכִין בַּדֶּרֶךְ וְאֶחָד בָּא כְנֶגְדָּן, אָמַר אֶחָד מֵהֶן הֲרֵינִי נָזִיר שֶׁזֶּה פְלוֹנִי, וְאֶחָד אָמַר הֲרֵינִי נָזִיר שֶׁאֵין זֶה פְלוֹנִי, הֲרֵינִי נָזִיר שֶׁאֶחָד מִכֶּם נָזִיר, שֶׁאֵין אֶחָד מִכֶּם נָזִיר, שֶׁשְּׁנֵיכֶם נְזִירִים, שֶׁכֻּלְּכֶם נְזִירִים, בֵּית שַׁמַּאי אוֹמְרִים כֻּלָּם נְזִירִים. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ נָזִיר אֶלָּא מִי שֶׁלֹּא נִתְקַיְּמוּ דְבָרָיו. וְרַבִּי טַרְפוֹן אוֹמֵר, אֵין אֶחָד מֵהֶם נָזִיר: 
+
+הִרְתִּיעַ לַאֲחוֹרָיו, אֵינוֹ נָזִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, יֹאמַר, אִם הָיָה כִדְבָרַי, הֲרֵינִי נְזִיר חוֹבָה. וְאִם לָאו, הֲרֵינִי נְזִיר נְדָבָה: 
+
+רָאָה אֶת הַכּוֹי וְאָמַר, הֲרֵינִי נָזִיר שֶׁזֶּה חַיָּה, הֲרֵינִי נָזִיר שֶׁזֶּה אֵינוֹ חַיָּה, הֲרֵינִי נָזִיר שֶׁזֶּה בְהֵמָה, הֲרֵינִי נָזִיר שֶׁאֵין זֶה בְהֵמָה, הֲרֵינִי נָזִיר שֶׁזֶּה חַיָּה וּבְהֵמָה, הֲרֵינִי נָזִיר שֶׁאֵין זֶה לֹא חַיָּה וְלֹא בְהֵמָה, הֲרֵינִי נָזִיר שֶׁאֶחָד מִכֶּם נָזִיר, הֲרֵינִי נָזִיר שֶׁאֵין אֶחָד מִכֶּם נָזִיר, הֲרֵינִי נָזִיר שֶׁכֻּלְּכֶם נְזִירִים, הֲרֵי כֻלָּם נְזִירִים: 
+
+
+Chapter 6
+
+שְׁלשָׁה מִינִין אֲסוּרִין בַּנָּזִיר, הַטֻּמְאָה וְהַתִּגְלַחַת וְהַיּוֹצֵא מִן הַגָּפֶן. וְכָל הַיּוֹצֵא מִן הַגֶּפֶן מִצְטָרְפִין זֶה עִם זֶה. וְאֵינוֹ חַיָּב עַד שֶׁיֹּאכַל מִן הָעֲנָבִים כַּזָּיִת. מִשְׁנָה רִאשׁוֹנָה, עַד שֶׁיִּשְׁתֶּה רְבִיעִית יַיִן. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ שָׁרָה פִתּוֹ בְיַיִן וְיֶשׁ בָּהּ כְּדֵי לְצָרֵף כַּזַּיִת, חַיָּב: 
+
+וְחַיָּב עַל הַיַּיִן בִּפְנֵי עַצְמוֹ, וְעַל הָעֲנָבִים בִּפְנֵי עַצְמָן, וְעַל הַחַרְצַנִּים בִּפְנֵי עַצְמָן, וְעַל הַזַּגִּים בִּפְנֵי עַצְמָן. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, אֵינוֹ חַיָּב עַד שֶׁיֹּאכַל שְׁנֵי חַרְצַנִּים וְזַגָּן. אֵלּוּ הֵן חַרְצַנִּים וְאֵלּוּ הֵן זַגִּים, הַחַרְצַנִּים אֵלּוּ הַחִיצוֹנִים, הַזַּגִּים אֵלּוּ הַפְּנִימִים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר, שֶׁלֹּא תִטְעֶה, כְּזוֹג שֶׁל בְּהֵמָה, הַחִיצוֹן זוֹג וְהַפְּנִימִי עִנְבָּל: 
+
+סְתָם נְזִירוּת שְׁלשִׁים יוֹם. גִּלַּח אוֹ שֶׁגִּלְּחוּהוּ לִסְטִים, סוֹתֵר שְׁלשִׁים יוֹם. נָזִיר שֶׁגִּלַּח בֵּין בְּזוּג בֵּין בְּתַעַר אוֹ שֶׁסִּפְסֵף כָּל שֶׁהוּא, חַיָּב. נָזִיר חוֹפֵף וּמְפַסְפֵּס, אֲבָל לֹא סוֹרֵק. רַבִּי יִשְׁמָעֵאל אוֹמֵר, לֹא יָחוֹף בַּאֲדָמָה, מִפְּנֵי שֶׁמַּשֶּׁרֶת אֶת הַשֵּׂעָר: 
+
+נָזִיר שֶׁהָיָה שׁוֹתֶה יַיִן כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תִּשְׁתֶּה אַל תִּשְׁתֶּה, וְהוּא שׁוֹתֶה, חַיָּב עַל כָּל אַחַת וְאֶחָת. הָיָה מְגַלֵּחַ כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תְּגַלֵּחַ אַל תְּגַלֵּחַ, וְהוּא מְגַלֵּחַ, חַיָּב עַל כָּל אַחַת וְאֶחָת. הָיָה מִטַּמֵּא לְמֵתִים כָּל הַיּוֹם, אֵינוֹ חַיָּב אֶלָּא אֶחָת. אָמְרוּ לוֹ אַל תִּטַּמָּא אַל תִּטַּמָּא, וְהוּא מִטַּמֵּא, חַיָּב עַל כָּל אַחַת וְאֶחָת: 
+
+שְׁלשָׁה מִינִין אֲסוּרִין בַּנָּזִיר, הַטֻּמְאָה וְהַתִּגְלַחַת וְהַיּוֹצֵא מִן הַגָּפֶן. חֹמֶר בַּטֻּמְאָה וּבַתִּגְלַחַת מִבַּיּוֹצֵא מִן הַגֶּפֶן, שֶׁהַטֻּמְאָה וְהַתִּגְלַחַת סוֹתְרִין, וְהַיּוֹצֵא מִן הַגֶּפֶן אֵינוֹ סוֹתֵר. חֹמֶר בַּיּוֹצֵא מִן הַגֶּפֶן מִבַּטֻּמְאָה וּבַתִּגְלַחַת, שֶׁהַיּוֹצֵא מִן הַגֶּפֶן לֹא הֻתַּר מִכְּלָלוֹ, וְטֻמְאָה וְתִגְלַחַת הֻתְּרוּ מִכְּלָלָן בְּתִגְלַחַת מִצְוָה וּבְמֵת מִצְוָה. וְחֹמֶר בַּטֻּמְאָה מִבַּתִּגְלַחַת, שֶׁהַטֻּמְאָה סוֹתֶרֶת אֶת הַכֹּל וְחַיָּבִין עָלֶיהָ קָרְבָּן, וְתִגְלַחַת אֵינָהּ סוֹתֶרֶת אֶלָּא שְׁלשִׁים יוֹם וְאֵין חַיָּבִין עָלֶיהָ קָרְבָּן: 
+
+תִּגְלַחַת הַטֻּמְאָה כֵּיצַד, הָיָה מַזֶּה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי, וּמְגַלֵּחַ בַּשְּׁבִיעִי, וּמֵבִיא קָרְבְּנוֹתָיו בַּשְּׁמִינִי. וְאִם גִּלַּח בַּשְּׁמִינִי, מֵבִיא קָרְבְּנוֹתָיו בּוֹ בַיּוֹם, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ רַבִּי טַרְפוֹן, מַה בֵּין זֶה לַמְּצֹרָע. אָמַר לוֹ, זֶה טָהֳרָתוֹ תְלוּיָה בְיָמָיו, וּמְצֹרָע טָהֳרָתוֹ תְלוּיָה בְתִגְלַחְתּוֹ, וְאֵינוֹ מֵבִיא קָרְבָּן אֶלָּא אִם כֵּן הָיָה מְעֹרַב שָׁמֶשׁ: 
+
+תִּגְלַחַת הַטָּהֳרָה כֵּיצַד, הָיָה מֵבִיא שָׁלשׁ בְּהֵמוֹת, חַטָּאת עוֹלָה וּשְׁלָמִים, וְשׁוֹחֵט אֶת הַשְּׁלָמִים, וּמְגַלֵּחַ עֲלֵיהֶם, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי אֶלְעָזָר אוֹמֵר, לֹא הָיָה מְגַלֵּחַ אֶלָּא עַל הַחַטָּאת, שֶׁהַחַטָּאת קוֹדֶמֶת בְּכָל מָקוֹם. וְאִם גִּלַּח עַל אַחַת מִשְּׁלָשְׁתָּן, יָצָא: 
+
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, הֵבִיא שָׁלשׁ בְּהֵמוֹת וְלֹא פֵרֵשׁ, הָרְאוּיָה לְחַטָּאת תִּקְרַב חַטָּאת, לְעוֹלָה תִּקְרַב עוֹלָה, לִשְׁלָמִים תִּקְרַב שְׁלָמִים. הָיָה נוֹטֵל שְׂעַר רֹאשׁ נִזְרוֹ וּמְשַׁלֵּחַ תַּחַת הַדּוּד. וְאִם גִּלַּח בַּמְּדִינָה הָיָה מְשַׁלֵּחַ תַּחַת הַדּוּד. בַּמֶּה דְבָרִים אֲמוּרִים, בְּתִגְלַחַת הַטָּהֳרָה. אֲבָל בְּתִגְלַחַת הַטֻּמְאָה, לֹא הָיָה מְשַׁלֵּחַ תַּחַת הַדּוּד. רַבִּי מֵאִיר אוֹמֵר, הַכֹּל מְשַׁלְּחִין תַּחַת הַדּוּד, חוּץ מִן הַטָּמֵא שֶׁבַּמְּדִינָה בִּלְבָד: 
+
+הָיָה מְבַשֵּׁל אֶת הַשְּׁלָמִים אוֹ שׁוֹלְקָן. הַכֹּהֵן נוֹטֵל אֶת הַזְּרוֹעַ בְּשֵׁלָה מִן הָאַיִל, וְחַלַּת מַצָּה אַחַת מִן הַסַּל, וּרְקִיק מַצָּה אֶחָד, וְנוֹתֵן עַל כַּפֵּי הַנָּזִיר וּמְנִיפָן, וְאַחַר כָּךְ הֻתַּר הַנָּזִיר לִשְׁתּוֹת יַיִן וּלְהִטַּמֵּא לְמֵתִים. רַבִּי שִׁמְעוֹן אוֹמֵר, כֵּיוָן שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִים, הֻתַּר הַנָּזִיר לִשְׁתּוֹת בְּיַיִן וּלְהִטַּמֵּא לְמֵתִים: 
+
+גִּלַּח עַל הַזֶּבַח וְנִמְצָא פָסוּל, תִּגְלַחְתּוֹ פְסוּלָה, וּזְבָחָיו לֹא עָלוּ לוֹ. גִּלַּח עַל הַחַטָּאת שֶׁלֹּא לִשְׁמָהּ וְאַחַר כָּךְ הֵבִיא קָרְבְּנוֹתָיו לִשְׁמָן, תִּגְלַחְתּוֹ פְסוּלָה, וּזְבָחָיו לֹא עָלוּ לוֹ. גִּלַּח עַל הָעוֹלָה אוֹ עַל הַשְּׁלָמִים שֶׁלֹּא לִשְׁמָן וְאַחַר כָּךְ הֵבִיא קָרְבְּנוֹתָיו לִשְׁמָן, תִּגְלַחְתּוֹ פְסוּלָה, וּזְבָחָיו לֹא עָלוּ לוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, אוֹתוֹ הַזֶּבַח לֹא עָלָה לוֹ, אֲבָל שְׁאָר זְבָחִים עָלוּ לוֹ. וְאִם גִּלַּח עַל שְׁלָשְׁתָּן וְנִמְצָא אֶחָד מֵהֶן כָּשֵׁר, תִּגְלַחְתּוֹ כְשֵׁרָה, וְיָבִיא שְׁאָר הַזְּבָחִים: 
+
+מִי שֶׁנִּזְרַק עָלָיו אֶחָד מִן הַדָּמִים וְנִטְמָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר, סוֹתֵר אֶת הַכֹּל. וַחֲכָמִים אוֹמְרִים, יָבִיא שְׁאָר קָרְבְּנוֹתָיו וְיִטְהָר. אָמְרוּ לוֹ, מַעֲשֶׂה בְמִרְיָם הַתַּרְמוֹדִית שֶׁנִּזְרַק עָלֶיהָ אֶחָד מִן הַדָּמִים, וּבָאוּ וְאָמְרוּ לָהּ עַל בִּתָּהּ שֶׁהָיְתָה מְסֻכֶּנֶת, וְהָלְכָה וּמְצָאתָהּ שֶׁמֵּתָה, וְאָמְרוּ חֲכָמִים, תָּבִיא שְׁאָר קָרְבְּנוֹתֶיהָ וְתִטְהָר: 
+
+
+Chapter 7
+
+כֹּהֵן גָּדוֹל וְנָזִיר אֵינָן מִטַּמְּאִין לִקְרוֹבֵיהֶן, אֲבָל מִטַּמְּאִין לְמֵת מִצְוָה. הָיוּ מְהַלְּכִין בַּדֶּרֶךְ וּמָצְאוּ מֵת מִצְוָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִטַּמָּא כֹהֵן גָּדוֹל וְאַל יִטַּמָּא נָזִיר. וַחֲכָמִים אוֹמְרִים, יִטַּמָּא נָזִיר וְאַל יִטַּמָּא כֹהֵן גָּדוֹל. אָמַר לָהֶם רַבִּי אֱלִיעֶזֶר, יִטַּמָּא כֹהֵן שֶׁאֵינוֹ מֵבִיא קָרְבָּן עַל טֻמְאָתוֹ, וְאַל יִטַּמָּא נָזִיר שֶׁהוּא מֵבִיא קָרְבָּן עַל טֻמְאָתוֹ. אָמְרוּ לוֹ, יִטַּמָּא נָזִיר שֶׁאֵין קְדֻשָּׁתוֹ קְדֻשַּׁת עוֹלָם, וְאַל יִטַּמָּא כֹהֵן שֶׁקְּדֻשָּׁתוֹ קְדֻשַּׁת עוֹלָם: 
+
+עַל אֵלּוּ טֻמְאוֹת הַנָּזִיר מְגַלֵּחַ, עַל הַמֵּת, וְעַל כַּזַּיִת מִן הַמֵּת, וְעַל כַּזַּיִת נֶצֶל וְעַל מְלֹא תַרְוָד רָקָב, עַל הַשִּׁדְרָה וְעַל הַגֻּלְגֹּלֶת וְעַל אֵבֶר מִן הַמֵּת וְעַל אֵבֶר מִן הַחַי שֶׁיֵּשׁ עָלָיו בָּשָׂר כָּרָאוּי, וְעַל חֲצִי קַב עֲצָמוֹת וְעַל חֲצִי לֹג דָּם, עַל מַגָּעָן וְעַל מַשָּׂאָן וְעַל אָהֳלָן, וְעַל עֶצֶם כַּשְּׂעֹרָה, עַל מַגָּעוֹ וְעַל מַשָּׂאוֹ. עַל אֵלּוּ הַנָּזִיר מְגַלֵּחַ וּמַזֶּה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי, וְסוֹתֵר אֶת הַקּוֹדְמִין, וְאֵינוֹ מַתְחִיל לִמְנוֹת אֶלָּא עַד שֶׁיִּטְהַר וּמֵבִיא אֶת קָרְבְּנוֹתָיו: 
+
+אֲבָל הַסְּכָכוֹת, וְהַפְּרָעוֹת, וּבֵית הַפְּרָס, וְאֶרֶץ הָעַמִּים, וְהַגּוֹלֵל, וְהַדּוֹפֵק, וּרְבִיעִית דָּם, וְאֹהֶל, וְרֹבַע עֲצָמוֹת, וְכֵלִים הַנּוֹגְעִים בְּמֵת, וִימֵי סָפְרוֹ, וִימֵי גָמְרוֹ, עַל אֵלּוּ אֵין הַנָּזִיר מְגַלֵּחַ, וּמַזֶּה בַּשְּׁלִישִׁי וּבַשְּׁבִיעִי, וְאֵינוֹ סוֹתֵר אֶת הַקּוֹדְמִין, וּמַתְחִיל וּמוֹנֶה מִיָּד, וְקָרְבָּן אֵין לוֹ. בֶּאֱמֶת אָמְרוּ, יְמֵי הַזָּב וְהַזָּבָה וִימֵי הֶסְגֵּרוֹ שֶׁל מְצֹרָע, הֲרֵי אֵלּוּ עוֹלִין לוֹ: 
+
+אָמַר רַבִּי אֱלִיעֶזֶר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, כָּל טֻמְאָה מִן הַמֵּת שֶׁהַנָּזִיר מְגַלֵּחַ עָלֶיהָ, חַיָּבִין עָלֶיהָ עַל בִּיאַת מִקְדָּשׁ. וְכָל טֻמְאָה מִן הַמֵּת שֶׁאֵין הַנָּזִיר מְגַלֵּחַ עָלֶיהָ, אֵין חַיָּבִין עָלֶיהָ עַל בִּיאַת מִקְדָּשׁ. אָמַר רַבִּי מֵאִיר, לֹא תְהֵא זוֹ קַלָּה מִן הַשֶּׁרֶץ. אָמַר רַבִּי עֲקִיבָא, דַּנְתִּי לִפְנֵי רַבִּי אֱלִיעֶזֶר, מָה אִם עֶצֶם כַּשְּׂעֹרָה שֶׁאֵינוֹ מְטַמֵּא אָדָם בְּאֹהֶל, הַנָּזִיר מְגַלֵּחַ עַל מַגָּעוֹ וְעַל מַשָּׂאוֹ. רְבִיעִית דָּם שֶׁהוּא מְטַמֵּא אָדָם בְּאֹהֶל, אֵינוֹ דִין שֶׁיְּהֵא הַנָּזִיר מְגַלֵּחַ עַל מַגָּעָהּ וְעַל מַשָּׂאָהּ. אָמַר לִי, מַה זֶה עֲקִיבָא, אֵין דָּנִין כָּאן מִקַּל וָחֹמֶר. וּכְשֶׁבָּאתִי וְהִרְצֵיתִי אֶת הַדְּבָרִים לִפְנֵי רַבִּי יְהוֹשֻׁעַ, אָמַר לִי, יָפֶה אָמַרְתָּ, אֶלָּא כֵּן אָמְרוּ הֲלָכָה: 
+
+
+Chapter 8
+
+שְׁנֵי נְזִירִים שֶׁאָמַר לָהֶן אֶחָד, רָאִיתִי אֶחָד מִכֶּם שֶׁנִּטְמָא וְאֵינִי יוֹדֵעַ אֵיזֶה מִכֶּם, מְגַלְּחִין וּמְבִיאִין קָרְבַּן טֻמְאָה וְקָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם אֲנִי הוּא הַטָּמֵא, קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טָהֳרָה שֶׁלְּךָ. וְאִם אֲנִי הוּא הַטָּהוֹר, קָרְבַּן טָהֳרָה שֶׁלִּי וְקָרְבַּן טֻמְאָה שֶׁלְּךָ. וְסוֹפְרִין שְׁלשִׁים יוֹם, וּמְבִיאִין קָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם אֲנִי הוּא הַטָּמֵא, קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טָהֳרָה שֶׁלְּךָ וְזֶה קָרְבַּן טָהֳרָתִי. וְאִם אֲנִי הוּא הַטָּהוֹר, קָרְבַּן טָהֳרָה שֶׁלִּי וְקָרְבַּן טֻמְאָה שֶׁלְּךָ וְזֶה קָרְבַּן טָהֳרָתְךָ. מֵת אֶחָד מֵהֶן, אָמַר רַבִּי יְהוֹשֻׁעַ, יְבַקֵּשׁ אֶחָד מִן הַשּׁוּק שֶׁיִּדֹּר כְּנֶגְדּוֹ בְנָזִיר, וְאוֹמֵר, אִם טָמֵא הָיִיתִי, הֲרֵי אַתָּה נָזִיר מִיָּד. וְאִם טָהוֹר הָיִיתִי, הֲרֵי אַתָּה נָזִיר אַחַר שְׁלשִׁים יוֹם. וְסוֹפְרִין שְׁלשִׁים יוֹם, וּמְבִיאִין קָרְבַּן טֻמְאָה וְקָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם אֲנִי הוּא הַטָּמֵא, קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טָהֳרָה שֶׁלְּךְ. וְאִם אֲנִי הוּא הַטָּהוֹר, קָרְבַּן טָהֳרָה שֶׁלִּי וְקָרְבַּן טֻמְאָה בְּסָפֵק. וְסוֹפְרִין שְׁלשִׁים יוֹם וּמְבִיאִין קָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם אֲנִי הוּא הַטָּמֵא, קָרְבַּן טֻמְאָה שֶׁלִּי וְקָרְבַּן טָהֳרָה שֶׁלְּךָ וְזֶה קָרְבַּן טָהֳרָתִי. וְאִם אֲנִי הוּא הַטָּהוֹר, קָרְבַּן טָהֳרָה שֶׁלִּי וְקָרְבַּן טֻמְאָה בְּסָפֵק וְזֶהוּ קָרְבַּן טָהֳרָתְךָ. אָמַר לוֹ בֶן זוֹמָא, וּמִי שׁוֹמֵעַ לוֹ שֶׁיִּדֹּר כְּנֶגְדּוֹ בְנָזִיר. אֶלָּא מֵבִיא חַטַּאת הָעוֹף וְעוֹלַת בְּהֵמָה, וְאוֹמֵר, אִם טָמֵא הָיִיתִי, הַחַטָּאת מֵחוֹבָתִי וְהָעוֹלָה נְדָבָה. וְאִם טָהוֹר הָיִיתִי, הָעוֹלָה מֵחוֹבָתִי וְהַחַטָּאת בְּסָפֵק. וְסוֹפֵר שְׁלשִׁים יוֹם וּמֵבִיא קָרְבַּן טָהֳרָה, וְאוֹמֵר, אִם טָמֵא הָיִיתִי, הָעוֹלָה הָרִאשׁוֹנָה נְדָבָה וְזוֹ חוֹבָה. וְאִם טָהוֹר הָיִיתִי, הָעוֹלָה הָרִאשׁוֹנָה חוֹבָה וְזוֹ נְדָבָה, וְזֶה שְׁאָר קָרְבָּנִי. אָמַר רַבִּי יְהוֹשֻׁעַ, נִמְצָא זֶה מֵבִיא קָרְבְּנוֹתָיו לַחֲצָאִים. אֲבָל הוֹדוּ לוֹ חֲכָמִים לְבֶן זוֹמָא: 
+
+נָזִיר שֶׁהָיָה טָמֵא בְסָפֵק וּמֻחְלָט בְּסָפֵק, אוֹכֵל בַּקָּדָשִׁים אַחַר שִׁשִּׁים יוֹם, וְשׁוֹתֶה יַיִן וּמִטַּמֵּא לְמֵתִים אַחַר מֵאָה וְעֶשְׂרִים יוֹם, שֶׁתִּגְלַחַת הַנֶּגַע דּוֹחָה תִגְלַחַת הַנָּזִיר בִּזְמַן שֶׁהוּא וַדַּאי, אֲבָל בִּזְמַן שֶׁהוּא סָפֵק אֵינָהּ דּוֹחָה: 
+
+
+Chapter 9
+
+הַגּוֹיִם אֵין לָהֶם נְזִירוּת. נָשִׁים וַעֲבָדִים יֵשׁ לָהֶם נְזִירוּת. חֹמֶר בַּנָּשִׁים מִבָּעֲבָדִים, שֶׁהוּא כוֹפֶה אֶת עַבְדּוֹ וְאֵינוֹ כוֹפֶה אֶת אִשְׁתּוֹ. חֹמֶר בָּעֲבָדִים מִבַּנָּשִׁים, שֶׁהוּא מֵפֵר נִדְרֵי אִשְׁתּוֹ וְאֵינוֹ מֵפֵר נִדְרֵי עַבְדּוֹ. הֵפֵר לְאִשְׁתּוֹ, הֵפֵר עוֹלָמִית. הֵפֵר לְעַבְדּוֹ, יָצָא לְחֵרוּת מַשְׁלִים נְזִירוּתוֹ. עָבַר מִכְּנֶגֶד פָּנָיו, רַבִּי מֵאִיר אוֹמֵר, לֹא יִשְׁתֶּה, וְרַבִּי יוֹסֵי אוֹמֵר, יִשְׁתֶּה: 
+
+נָזִיר שֶׁגִּלַּח וְנוֹדַע לוֹ שֶׁהוּא טָמֵא, אִם טֻמְאָה יְדוּעָה, סוֹתֵר. וְאִם טֻמְאַת הַתְּהוֹם, אֵינוֹ סוֹתֵר. אִם עַד שֶׁלֹּא גִלַּח, בֵּין כָּךְ וּבֵין כָּךְ סוֹתֵר. כֵּיצַד, יָרַד לִטְבֹּל בִּמְעָרָה וְנִמְצָא מֵת צָף עַל פִּי הַמְּעָרָה, טָמֵא. נִמְצָא מְשֻׁקָּע בְּקַרְקַע הַמְּעָרָה, יָרַד לְהָקֵר, טָהוֹר. לִטַּהֵר מִטֻּמְאַת מֵת, טָמֵא, שֶׁחֶזְקַת טָמֵא טָמֵא וְחֶזְקַת טָהוֹר טָהוֹר, שֶׁרַגְלַיִם לַדָּבָר: 
+
+הַמּוֹצֵא מֵת בִּתְחִלָּה מֻשְׁכָּב כְּדַרְכּוֹ, נוֹטְלוֹ וְאֶת תְּבוּסָתוֹ. מָצָא שְׁנַיִם, נוֹטְלָן וְאֶת תְּבוּסָתָן. מָצָא שְׁלשָׁה, אִם יֵשׁ בֵּין זֶה לָזֶה מֵאַרְבַּע אַמּוֹת וְעַד שְׁמֹנֶה, הֲרֵי זוֹ שְׁכוּנַת קְבָרוֹת. בּוֹדֵק הֵימֶנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה. מָצָא אֶחָד בְּסוֹף עֶשְׂרִים אַמָּה, בּוֹדֵק הֵימֶנּוּ וּלְהַלָּן עֶשְׂרִים אַמָּה, שֶׁרַגְלַיִם לַדָּבָר, שֶׁאִלּוּ מִתְּחִלָּה מְצָאוֹ, נוֹטְלוֹ וְאֶת תְּבוּסָתוֹ: 
+
+כָּל סְפֵק נְגָעִים בַּתְּחִלָּה, טָהוֹר עַד שֶׁלֹּא נִזְקַק לַטֻּמְאָה. מִשֶּׁנִּזְקַק לַטֻּמְאָה, סְפֵקוֹ טָמֵא. בְּשִׁבְעָה דְרָכִים בּוֹדְקִין אֶת הַזָּב עַד שֶׁלֹּא נִזְקַק לַזִּיבָה. בְּמַאֲכָל, וּבְמִשְׁתֶּה, בְּמַשָּׂא, וּבִקְפִיצָה, וּבְחֹלִי, וּבְמַרְאֶה, וּבְהִרְהוּר. מִשֶּׁנִּזְקַק לַזִּיבָה, אֵין בּוֹדְקִין אוֹתוֹ. אָנְסוֹ וּסְפֵקוֹ וְשִׁכְבַת זַרְעוֹ, טְמֵאִין, שֶׁרַגְלַיִם לַדָּבָר. הַמַּכֶּה אֶת חֲבֵרוֹ וַאֲמָדוּהוּ לְמִיתָה, וְהֵקֵל מִמַּה שֶּׁהָיָה, לְאַחַר מִכָּאן הִכְבִּיד וּמֵת, חַיָּב. רַבִּי נְחֶמְיָה אוֹמֵר, פָּטוּר, שֶׁרַגְלַיִם לַדָּבָר: 
+
+נָזִיר הָיָה שְׁמוּאֵל, כְּדִבְרֵי רַבִּי נְהוֹרַאי, שֶׁנֶּאֱמַר (שמואל א א) וּמוֹרָה לֹא יַעֲלֶה עַל רֹאשׁוֹ, נֶאֱמַר בְּשִׁמְשׁוֹן (שופטים יג) וּמוֹרָה, וְנֶאֱמַר בִּשְׁמוּאֵל וּמוֹרָה, מַה מּוֹרָה הָאֲמוּרָה בְשִׁמְשׁוֹן, נָזִיר, אַף מוֹרָה הָאֲמוּרָה בִשְׁמוּאֵל, נָזִיר. אָמַר רַבִּי יוֹסֵי, וַהֲלֹא אֵין מוֹרָה אֶלָּא שֶׁל בָּשָׂר וָדָם. אָמַר לוֹ רַבִּי נְהוֹרַאי, וַהֲלֹא כְבָר נֶאֱמַר (שמואל א טז) וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ וְשָׁמַע שָׁאוּל וַהֲרָגָנִי, שֶׁכְּבָר הָיָה עָלָיו מוֹרָה שֶׁל בָּשָׂר וָדָם: 
diff --git "a/txt/Mishnah/Seder Nashim/Mishnah Nedarim/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].txt" "b/txt/Mishnah/Seder Nashim/Mishnah Nedarim/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].txt"
new file mode 100644
index 0000000000000000000000000000000000000000..6cb9ea132cf7e6749527b21234d674f98de82365
--- /dev/null
+++ "b/txt/Mishnah/Seder Nashim/Mishnah Nedarim/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].txt"	
@@ -0,0 +1,131 @@
+Mishnah Nedarim
+משנה נדרים
+Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]
+https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI
+
+Mishnah Nedarim
+
+
+
+Chapter 1
+
+
+Dire à son prochain “je m’interdis telle jouissance”, en employant soit le mot qonam, soit qonah, soit qonass<sup class="footnote-marker">1</sup><i class="footnote"> Ce sont 3 modes différents du même terme corrompu.</i>, c’est énoncer un synonyme du terme sacrifice (et de la défense qu’il comporte). Si l’on a exprimé l’interdit par l’un des termes Haraq, ou Harakh, ou Haraf<sup class="footnote-marker">2</sup><i class="footnote"> Ce sont les corruptions du mot Harame.</i>, on a formulé les synonymes de l’anathème (avec ses conséquences légales). Si l’on a dit Naziq, ou Nazih, ou Pazih, cela équivaut à l’engagement par Naziréat; de même en employant pour l’interdit les mots Shbouta, ou Shqouqa, ainsi que le mot Mohi pour vœu, on s’est servi des synonymes de serment (avec ses suites juridiques).
+Celui qui dit: “Ce que je mangerai de ce qui t’appartient sera pour moi comme non profane (mais sacré), ou non approprié pour moi, ni permis, que ce soit pur ou impur, qu’il s’agisse d’un reliquat de sainteté (resté après son temps), ou de ce qui est devenu repoussé (par suite d’un pensée défectueuse lors de l’offre<sup class="footnote-marker">3</sup><i class="footnote"> Tous ces termes sont applicables au sacrifice.</i>)”, se rend cet objet interdit. Mais s’il dit: “Je le considère comme un agneau (à offrir), ou comme les cellules (du Temple), ou comme les bois (à brûler sur l’autel), ou comme les feux, ou comme l’autel, ou comme le parvis sacré, ou comme Jérusalem”, si enfin il a formulé son vœu par l’un des ustensiles de l’autel, bien qu’il n’ait pas mentionné le mot sacrifice, c’est un engagement qui entraîne le sacrifice. R. Juda dit: contracter un engagement, en disant “Jérusalem<sup class="footnote-marker">4</sup><i class="footnote"> "Sans dire: "" Comme Jérusalem ""."</i>”, est non avenu.
+Quelqu’un dit: “ce que je mangerai de toi me sera comme un holocauste, ou comme une offrande de farine, ou comme un sacrifice de péché, ou comme une action de grâce, ou une offrande pacifique”; l’objet ainsi visé devient alors interdit; R. Juda en permet la jouissance. S’il dit: “Ce que je mangerai de toi sera pour moi le sacrifice”, ou “comme un sacrifice”, ou (tout court) “sacrifice”, l’objet visé sera interdit. S’il dit: “au sacrifice<sup class="footnote-marker">5</sup><i class="footnote"> Littéral: en non-sacrifice. La Guemara l'explique.</i>, je ne mangerai rien de toi”, R. Meir (seul) l’interdit. Si l’un dit à son prochain: “qu’il soit interdit à ma bouche de parler avec toi”, ou “à ma main de travailler avec toi”, ou “à mon pied de marcher avec toi”, ces paroles constituent les interdits.
+
+Chapter 2
+
+L’usage de l’objet visé devient permis si l’on se sert des expressions “que ce soit profane ce que je mangerai de toi”, ou “comme de la chair de porc”, ou “comme de l’idolâtrie”, ou “comme les peaux d’animaux dont le cœur a été arraché vivant<sup class="footnote-marker">1</sup><i class="footnote"> Le texte jérusalémite a: comme des charognes (bêtes mortes d'elles-mêmes).</i>” (à offrir aux idoles), ou “comme des bêtes déchirées”, ou “comme des animaux reconnus malades”, ou “comme des animaux en abomination”, ou “comme des reptiles”, ou “comme la pâte sacerdotale d’Aron”, ou “comme son oblation”; en ces cas, c’est permis<sup class="footnote-marker">2</sup><i class="footnote"> Le vœu n'est pas réel s'il a pour base un engagement non réalisable.</i>. Celui qui dit à sa femme: “tu seras pour moi comme ma mère “(aussi interdite), on laisse un accès libre d’autre part<sup class="footnote-marker">3</sup><i class="footnote"> Cet interdit pourra être levé.</i>, afin d’éviter que le mari se conduise à la légère sous ce rapport (par l’impossibilité de tenir strictement le vœu). Celui qui fait vœu de ne pas dormir, de ne pas parler, de ne pas marcher, ou celui qui fait vœu de ne pas avoir de relations maritales avec sa femme, transgresse la défense négative de “ne pas violer sa parole” (Nb 30,3) Mais s’il jure de ne pas vouloir dormir, ni parler, ni marcher, ces actes lui sont interdits (puisqu’il faut tenir son serment, et qu’en ces divers cas de serait impossible).
+Si quelqu’un dit: “Sacrifice que je ne mange rien de ce qui est à toi”, ou “sacrifice que je mangerai du tien”, ou encore: “Non sacrifice de ne pas manger du tien”, l’objet visé est permis (l’engagement est nul). Mais s’il dit: “Je jure de ne pas manger du tien”, ou “je jure si jamais je mange du tien”, ou encore: “Non serment de ce que je ne mangerai pas du tien”, la consommation de l’objet ainsi visé sera interdite. C’est là une formule plus grave parmi les serments que parmi les vœux, comme il y a par contre des interdits plus graves que les serments. Ainsi, par exemple, si quelqu’un dit: “Je fais vœu de me priver de construire une Suka, de ne pas prendre le lulav, de ne pas mettre des Téphilin”, à la suite d’engagements par vœu, ces actes sont interdits<sup class="footnote-marker">4</sup><i class="footnote"> Il s'est interdit d'accomplir tel acte, sans supprimer le précepte religieux.</i>; mais à la suite de serments, ils sont permis, car on ne saurait jurer de transgresser les préceptes légaux.
+Il peut arriver qu’un engagement se superpose à un autre, mais il n'est pas possible qu’un serment se combine avec un autre. Voici comment: S’il arrive à quelqu’un de dire deux fois “que je sois Nazir si je mange”, il est tenu pour chaque engagement d’observer la période d’un mois du Naziréat, et au cas où il a mangé il est coupable d’avoir transgressé chaque engagement. Mais s’il a dit trois fois: “je jure de ne pas manger”, et qu’ensuite il a pourtant mangé, il est seulement coupable d’une transgression.
+Le vœu exprimé d’une façon vague (indéterminée) sera admis dans le sens le plus sévère, tout en ajoutant la déclaration restrictive de l’entendre de la façon le moins sévère. Voici comment: Un homme dit par exemple “que ceci soit pour moi comme de la viande salée<sup class="footnote-marker">5</sup><i class="footnote"> Ou: sacrifice (Lv 2, 13).</i>”, ou “comme du vin d’offrande”; les objets visés par de tels vœux se rapportant au culte divin seront interdits; mais si l’on avait en vue l’un de ces objets servant à l’idolâtrie, ils sont permis (le vœu est nul). En cas d’expression indéterminée (vague), ils deviennent interdits. S’il dit: “que ce soit pour moi en anathème”, au cas où il s’agit de l’anathème céleste, l’objet visé sera interdit; s’il s’agit seulement de l’anathème sacerdotal, l’objet en vue est permis; en cas d’expression indéterminée, celui-ci devient interdit. Si l’on dit: “que ce soit pour moi comme de la dîme”, au cas où il s’agit de la dîme d’animaux, le vœux ainsi formulé constitue l’interdit; s’il s’agit seulement de la dîme sur le blé, l’objet visé reste permis; en cas d’expression indéterminée, celui-ci devient interdit. Si l’on dit: “que ce soit pour moi comme de l’oblation”, au cas où il s’agit d’oblation pour la cellule sacrée (sacerdotale), le vœu rend l’objet interdit; s’il s’agit d’oblation en grange (sur la récolte), l’objet reste permis; en cas d’expression vague, il devient interdit. Tel est l’avis de R. Meir. Les sages<sup class="footnote-marker">6</sup><i class="footnote"> Les éditions de la Mishna (à part) ont: R. Juda dit.</i> disent: Au cas où la formule de vœu porte sur l’ “oblation” vague, en Judée l’objet devient interdit; mais en Galilée il reste permis, car les Galiléens ne reconnaissent pas l’oblation de la cellule<sup class="footnote-marker">7</sup><i class="footnote"> N'ayant pas à supposer un tel objet en vue, l'oblation sera simple.</i>. De même, l’expression vague de l’anathème laisse les objets permis en Judée; mais en Galilée, ils deviennent interdits, parce que ses habitants ne connaissent pas les anathèmes sacerdotaux<sup class="footnote-marker">8</sup><i class="footnote"> L'expression vague ne peut pas se référer à ces objets.</i>.
+Quelqu’un fait un vœu par le mot “anathème”, puis il dit: “En exprimant le vœu, je n’ai songé qu’à l’anathème de la mer” (voulant l’atténuer), ou s’il a employé l’expression “par un sacrifice”, puis il dit (pour se reprendre): “En formulant mon vœu par les sacrifices je n’ai envisagé que ceux des rois “ (volontaires), ou s’il a dit “que je sois moi-même un sacrifice”, puis (se reprenant), il dit: “j’entends avoir simplement formulé un vœu par l’os que j’ai laissé chez moi pour l’utiliser à faire un vœu”, ou s’il dit: “je m’interdis que ma femme jouisse de moi”, puis (se reprenant) il dit: “par l’interdit ainsi formulé j’ai eu seulement en vue ma première femme que j’ai répudiée”, dans aucun de ces cas il n’est nécessaire de consulter les sages pour arriver à lever ces interdits (ils sont tous nuls); et si (par ignorance) on a consulté les sages, ceux-ci puniront l’imprudent, en aggravant ses expressions de vœu. Tel est l’avis de R. Meir. Selon les autres sages, on cherchera à le dégager d’autre part (tout en maintenant le vœu), en enseignant de ne pas se conduire à la légère en fait de vœux.
+
+Chapter 3
+
+Les sages ont permis (de délier) quatre sortes de vœux, ceux de l’imitation, de l’exagération, de l’erreur, de la contrainte. Voici un exemple de la 1re sorte: Si en vendant un objet, on dit à l’acquéreur: “je fais vœu de ne rien te réduire du prix d’un selà” (4 dinars), et celui-ci réplique s’interdire par vœu de rien ajouter au prix d’un sicle<sup class="footnote-marker">1</sup><i class="footnote"> Un sicle = 2 dinars.</i>, tous deux s’accordent en somme sur le prix de trois dinars. R. Eléazar b. Jacob dit: le droit d’annulation est applicable p. ex. lorsque quelqu’un veut contraindre son prochain par vœu à manger chez lui; il dira alors: “tous les vœux que je formulerai à l’avenir sont annulés<sup class="footnote-marker">2</sup><i class="footnote"> Ce ne sont pas là des interdits sérieux, et ils restent sans valeur.</i>”, et il en sera ainsi à la condition de se rappeler cette restriction au moment de formuler les vœux.<sup class="footnote-marker">3</sup><i class="footnote"> En tête est un passage traduit (Hagiga 1, 8).</i>.
+Voici un exemple de la seconde sorte de déclarations: “Qu’il me soit interdit (de jouir de tel ou tel objet) si sur cette route je n’ai pas vu autant de monde qu’à la sortie d’Egypte”, ou “si je n’ai vu un serpent aussi gros que la poutre principale d’un pressoir”. Voici un exemple de la troisième sorte: dire “Que tel objet me soit interdit, si j’ai mangé, ou si j’ai bu”, et ensuite se souvenir avoir mangé ou bu; ou énoncer la même formule d’interdit par rapport à l’avenir, puis, par oubli de l’engagement, se mettre à boire ou à manger. Ou bien dire: “Je m’interdis par vœu de jouir de ma femme, parce qu’elle a volé ma coupe, ou parce qu’elle a frappé mon fils”, et il est notoire qu’elle n’a pas frappé, ni volé. Ou encore dire ceci, en voyant d’autres manger ses figues: “Que ces fruits vous soient interdits comme un sacrifice”, et il se trouve que c’était son père et ses frères, accompagnés d’autres personnes; en ce cas, dit l’école de Shammaï, ces proches parents conservent la faculté d’en manger, non les étrangers qui les accompagnent; selon l’école de Hillel, c’est permis aux uns et aux autres (par suite de l’annulation de l’interdit).
+Voici un exemple de vœu par violence: Quelqu’un engage par vœu son prochain à manger chez lui, puis celui-ci tombe malade, ou son fils devient malade, ou la crue subite d’un cours d’eau l’empêche de passer; en ce cas, l’engagement est rompu par force majeure.
+A l’égard des assassins, des brigands, ou des percepteurs d’impôts, il est permis d’affirmer par vœu que tel produit est de l’oblation sacerdotale, si même ce n’en est pas; ou qu’il est du domaine royal, si même il n’en est pas. L’école de Shammaï dit: pour ces sortes de vœux, on peut employer n’importe quelle expression, sauf le serment; selon l’école de Hillel, il est même permis d’employer la forme du serment. L’école de Shammaï dit: on ne doit pas dès l’abord (vis-à-vis de ces gens) affirmer sous forme de vœu (sans y être contraint); selon l’école de Hillel, c’est permis même en principe. L’école de Shammaï dit: il est seulement permis de formuler l’engagement par interdit sur ce qu’on veut lui enlever; l’école de Hillel le permet aussi pour le reste. Voici comment: lorsque le brigand lui dit d’affirmer son assertion en s’engageant par vœu (s’il mentait) à ne pas jouir de sa femme ou de ses enfants: en ce cas, selon l’école de Shammaï, il peut jouir de sa femme, non de ses enfants; selon l’école de Hillel, les uns et les autres restent permis au mari et père.
+Si quelqu’un dit: “que ces plantes servent de sacrifice, si elles ne sont pas brisées” (par l’ouragan), ou “que ce talit (ce manteau) serve de sacrifice s’il n’est pas brûlé”, il est permis (le cas échéant d’obligation) de les racheter. Mais si l’on a formulé le vœu ainsi: “que ces plantes soient consacrées en sacrifice, jusqu’à ce qu’elles soient brisées”, ou “que ce talit serve de sacrifice jusqu’à ce qu’il brûle”, il ne sera pas permis de le racheter.
+Celui qui fait vœu de ne jouir en rien des voyageurs maritimes peut tirer jouissance de ceux d’entre eux qui demeurent sur le continent; celui qui s’interdit par vœu de jouir des habitants du contient ne pourra pas tirer jouissance des voyageurs maritimes, car ceux-ci font d’abord partie des habitants du continent (sur lequel ils s’arrêtent). Cependant, on ne considère pas comme voyageurs sur mer ceux qui vont d’Acco à Joppé (sur la même côte), mais ceux qui opèrent souvent une traversée maritime.
+Celui qui s’interdit par vœu de jouir de ceux qui voient le soleil ne pourra pas même tirer jouissance des aveugles, car on peut supposer l’intention d’avoir songé à ceux que le soleil voit.
+Celui qui s’interdit par vœu de jouir de ceux qui ont la tête noire ne peut pas non plus tirer jouissance des gens chauves, ou de ceux qui grisonnent<sup class="footnote-marker">4</sup><i class="footnote"> Ils ont pu avoir auparavant des cheveux noirs.</i>; mais il est permis de tirer profit des femmes ou des enfants, car ladite dénomination de “tête noire” est applicable aux hommes seuls.
+Celui qui s’interdit par vœu de jouir de ceux qui naîtront (à l’avenir) peut jouir de ceux qui sont déjà nés; celui qui s’interdit au contraire de jouir de ceux qui sont nés ne pourra pas non plus jouir de ceux qui naîtront<sup class="footnote-marker">5</sup><i class="footnote"> Une fois nés, ils sont comme les premiers.</i>. Selon R. Meir, comme en cas d’interdit sur ceux qui naîtront (à l’avenir), il est permis de jouir de ceux déjà nés; de même, en cas d’interdit quant au passé (de ceux déjà nés), il est permis de tirer jouissance de ceux à l’avenir (de ceux qui naîtront). Selon les autres sages, on entend seulement par l’expression “ceux qui sont nés” ceux qui ont dans leur nature la faculté d’engendrer<sup class="footnote-marker">6</sup><i class="footnote"> Excepté les ovipares.</i>.
+Celui qui s’interdit par vœu de jouir en rien de ceux qui observent le repos du Shabat, ne pourra jouir d’aucun israélite, ni des Cuthéens (Samaritains). Celui qui s’interdit de jouir des “mangeurs d’oignons” ne pourra jouir d’aucun israélite, ni des Cuthéens. Enfin, celui qui s’interdit par vœu de jouir de ceux qui montent à Jérusalem ne pourra pas jouir des israélites (qui observent ce précepte), mais pourra jouir des Cuthéens (qui ne l’observent pas).
+Celui qui dit: “Je m’interdis par vœux de ne pas jouir des Noahides”, pourra jouir des Israélites, non des gens d’autres nations. Par contre, celui qui s’interdit par vœu de jouir “des descendants de la race d’Abraham” ne pourra pas jouir des Israélites, mais des gens d’autres nations. Celui qui dit: “Je m’interdis de profiter d’un israélite”, devra ne lui acheter des produits qu’à un prix dépassant leur valeur, ou lui en vendra au-dessous de la valeur. Celui qui s’interdit par vœux “que des Israélites profitent de lui” devra acheter au-dessous de la valeur, ou vendre des produits au-delà de leur valeur, si toutefois le compagnon y consent. Celui qui s’interdit par vœu de jouir des autres, ni les autres de lui, pourra tirer jouissance des gens d’autres nations. Celui qui s’interdit par vœu de jouir des gens non circoncis, peut jouir des incirconcis israélites, mais il lui est défendu de jouir des circoncis païens. Celui qui s’interdit par vœu de jouir des gens circoncis, ne pourra pas tirer jouissance des incirconcis israélites (qui ne le sont qu’à titre exceptionnel), mais il lui est permis de jouir des circoncis d’autres nations; car le terme d’incirconcision est seulement applicable aux païens, comme il est dit (Jr 9, 26): Car toutes les nations sont des incirconcis (du prépuce), mais la maison entière, d’Israël se compose d’incirconcis du cœur; et il est dit (1S 17, 33): Puisse le Philistin, cet incirconcis, être ainsi; et encore (2S 1, 20): de crainte que les filles des Philistins se réjouissent, que les filles des incirconcis éclatent de joie. R. Eléazar b. Azaria dit: l’incirconcision est répugnante, puisqu’elle est reprochée aux païens, comme il est dit (ci-dessus): “Toutes les nations sont des incirconcis (du prépuce), et toute la fille d’Israël se compose d'incirconcis du cœur”. R. Ismaël dit: la circoncision est une loi grave, puisqu’en sa faveur treize alliances ont été conclues. R. Yossé dit: elle est si grave, qu’elle prédomine sur la loi importante du repos shabatique. R. Josué b. Qorha dit: elle est si grave que, même en faveur du législateur Moïse, elle ne fut pas suspendue une heure<sup class="footnote-marker">7</sup><i class="footnote"> Lorsqu'il se rendit de Midian en Egypte avec sa famille qu'il différa de circoncire son fils, sa vie fut en péril. V. (Ex 4, 24).</i>. R. Néhémie dit: elle est si grave qu’elle l’emporte sur la loi des plaies (d’ordinaire il est interdit de couper au Shabat, non en cas de circoncision). Rabbi dit: elle est si grave que le patriarche Abraham, même après avoir accompli tous les préceptes divins, ne reçut le surnom de parfait qu’après l’accomplissement de la circoncision, comme il est dit (Gn 92, 1): Marche devant moi et sois intègre. D’autre part, ce précepte de la circoncision est si important que, sans lui, le Très-Saint bénit- soit-il n’eût pas créé le monde, comme il est dit (Jr 33, 25): Ainsi s’est exprimé l’Eternel, si mon alliance (de la circoncision) n’existait jour et nui, je n’aurais pas établi les lois du ciel et de la terre.
+
+Chapter 4
+
+Entre celui qui s’interdit par vœu toute jouissance de son prochain et celui qui s’interdit de rien manger de lui, il n’y a de différence que le passage (par la propriété de l’autre), ou l’emprunt d’ustensiles qui ne servent pas à la consommation. Celui qui s’interdit par vœu de jouir en rien de son prochain pour la consommation ne pourra lui emprunter, ni un van, ni un tamis, ni un moulin, ni un four; mais il pourra lui emprunter une chemise, ou une bague, ou un vêtement, ou des boucles d’oreilles, enfin tout objet en dehors du manger. Dans les localités où ces objets se louent en payant, il est aussi défendu de les emprunter au prochain-<sup class="footnote-marker">1</sup><i class="footnote"> La Guemara sur ce est traduite en entier (Megila 1, 9).</i>.
+Si quelqu’un s’est interdit par vœu de ne jouir en rien de son prochain, celui-ci peut pourtant se charger de remettre son (1/2 sicle) (que l’autre doit à la caisse communale), ou payer pour lui sa dette, ou restituer au premier ce qu’il aurait perdu<sup class="footnote-marker">2</sup><i class="footnote"> Ce sont là des accomplissements de devoir légaux, non des bienfaits.</i>. Dans les localités où ces petits services se paient, le profit devra échoir au Trésor.-<sup class="footnote-marker">3</sup><i class="footnote"> La Guemara sur tout ce est traduite en (Ketubot 13, 2), ci-dessus.</i>
+Le même pourra prélever pour le premier l’oblation sacerdotale et les dîmes, si celui-ci le sait, ou offrir pour lui les nids d’oiseaux dus par les gonorrhéens<sup class="footnote-marker">4</sup><i class="footnote"> (Lv 15, 29). V. J., (Pessahim 8, 3).</i>, ou les femmes guéries de ce mal, ou ceux que doivent les femmes relevant de couches<sup class="footnote-marker">5</sup><i class="footnote"> (Lv 12, 6) et 8.</i>, ou les sacrifices du péché, ou ceux du doute<sup class="footnote-marker">6</sup><i class="footnote"> "Ibid., 5, 14-19; 6, 18."</i>. Le même pourra enseigner au premier l’exégèse, l’application des règles doctrinales (Halakha) et l’explication des légendes (Aggada); il ne pourra pas lui enseigner la Bible, mais il pourra l’enseigner à des enfants. De même il pourra nourrir la femme et les enfants du premier, quoique celui-ci soit lui-même tenu de les nourrir. Il ne devra pas pourvoir de fourrage l’animal du premier, soit pur, soit impur; selon R. Eliézer, il pourra nourrir l’impur, mais non l’animal pur. Pourquoi, lui demanda-t-on, distingues-tu ainsi le pur et l’impur? C’est que, répondit-il, la vie de la bête pure appartient au Ciel, et le corps est au possesseur; tandis que pour l’impur, le souffle vital et le corps sont le bien du Ciel. On peut alors dire, lui répliquèrent ses interlocuteurs, que pour l’impur aussi le souffle est au Ciel, et le corps au propriétaire; puisque, si celui-ci le veut, il a le droit de vendre cet animal à un païen, ou de le donner à manger aux chiens.
+Si quelqu’un s’est interdit par vœu de jouir de son prochain et tombe malade, ce dernier, en lui rendant visite devra rester debout, non s’asseoir. Il guérira le mal du corps, mais non celui de ses biens<sup class="footnote-marker">7</sup><i class="footnote"> Ou des animaux de celui qui a énoncé l'interdit.</i>. Il pourra se baigner avec lui dans une grande baignoire, non dans une petite, ou dormir avec lui dans un même lit. R. Juda n’autorise ce dernier fait qu’en été, non en hiver, parce qu’alors, en réchauffant son prochain par son contact, il lui ferait plaisir<sup class="footnote-marker">8</sup><i class="footnote"> Non en été.</i>. Il est permis de s’attabler avec lui sur le même canapé, de manger avec lui à la même table, sans puiser de la même marmite; mais il pourra prendre part à un plat que l’on fait circuler à tous. Il ne devra pas manger avec lui d’une grande écuelle (crèche), mise devant les ouvriers, ni travailler avec lui à la même œuvre (contribuant ainsi à la part du travail du compagnon); tel est l’avis de R. Meir. Selon les autres sages, c’est permis, à condition de se tenir éloigné du personnage interdit.
+Celui qui s’interdit par vœu de jouir de son prochain avant la 7e année du repos agraire ne devra, ni descendre dans le champ de celui-ci, ni même manger des plants qui dépassent l’enclos de la vigne; en la 7e année, il ne lui est pas non plus permis de descendre au champ du prochain, mais il pourra manger des plants externes. Celui qui a fait seulement vœu de ne rien manger de son prochain avant la 7e année de repos pourra descendre dans le champ de celui-ci, sans manger de ses produits; celui qui a fait le vœu en la 7e année pourra s’y rendre et même y manger les produits.
+Celui qui s’interdit par vœu de tirer aucune jouissance de son prochain ne devra ni rien lui prêter, ni lui emprunter, ni lui avancer de l’argent, ni en accepter de lui, ni lui rien vendre, ni acheter de lui. S’il le prie p. ex. de lui prêter sa vache, l’autre répondra qu’elle n’est pas libre. Celui qui s’interdit par vœu de jamais cultiver son champ, et qu’il ait la coutume de le cultiver, ne devra pas y toucher; mais c’est permis à tout autre; s’il n’a pas l’habitude de le cultiver lui-même, c’est interdit à tous.
+Si quelqu’un s’interdit par vœu de jouir de son prochain et qu’il n’ait pas de quoi manger (sans lui), celui-ci pourra se rendre chez le boutiquier (marchand de comestibles), lui exposer son regret de laisser embarrassé l’homme engagé par vœu à ne rien accepter de lui. Le marchand pourra alors donner au premier, puis aller se faire payer du second.<sup class="footnote-marker">9</sup><i class="footnote"> Directement, ajoute le Talmud, le boutiquier ne pourrait pas exiger le paiement par voie judiciaire, puisque celui sur lequel porte l'interdit n'a pas dit formellement qu'il paiera le boutiquier pour les objets remis au prochain.</i> De même, si le 1er doit bâtir sa maison, ou l’entourer d’une haie, ou moissonner son champ, le prochain pourra aller exposer aux ouvriers son regret de laisser dans l’embarras l’homme engagé par vœu; ceux-ci alors pourront aller travailler pour l’homme lié par le vœu, puis se faire payer du premier.-<sup class="footnote-marker">10</sup><i class="footnote"> La Guemara sur ce dernier est déjà traduite (Shabat 16, 9).</i>
+De même aussi, lorsque ces deux personnes voyagent ensemble et que la première n’a pas à manger, la seconde pourra remettre à un tiers des comestibles en don, puis la première aura le droit d’en user. Si personne n’est là, la seconde se contentera de déposer les objets sur le roc ou sur la haie, en déclarant les abandonner à tout venant; puis la première aura la faculté de les prendre et de manger. R. Yossé interdit ce subterfuge.
+
+Chapter 5
+
+Lorsque 2 associés<sup class="footnote-marker">1</sup><i class="footnote"> Deux propriétaires de maisons auxquelles on accède par une cour commune.</i> se sont réciproquement interdit par vœu de jouir l’un de l’autre, il leur est défendu d’entrer même dans la cour qu’ils ont en commun. R. Eliézer b. Jacob dit: chacun peut entrer dans sa propre maison; mais il leur est défendu à tous deux (même d’après lui) d’ériger dans la cour commune un moulin, ou un four, ou un poulailler. Si l’un d’eux s’interdit par vœu de jouir de son prochain, il ne devra pas même entrer dans la cour commune. Selon R. Eliézer b. Jacob, l’un peut arguer qu’il est censé dire à l’autre: “j’entre dans ma part, non dans la tienne”; en ce cas, on contraint celui qui a énoncé le vœu à céder sa part au voisin.
+Si quelqu’un du dehors s’interdit par vœu de jouir de l’un des 2 copropriétaires de la cour, il ne devra pas pénétrer dans la cour. Selon R. Eliézer b. Jacob, il peut arguer qu’il passe dans la partie appartenant au voisin, non dans celle de l’homme sur qui porte l’interdit.
+Si quelqu’un s’interdit par vœu de jouir de son prochain lequel possède un bain ou un pressoir loués en ville à un tiers, il sera interdit au premier de faire usage de ces objets, si le 2e y possède une part non louée (maintenue au propriétaire); au cas contraire, le premier peut en user. Si l’un dit à son prochain: “je m’engage par vœu à ne pas entrer dans ta maison, ni à acheter ton champ”, puis le prochain meurt, ou cède son bien à autrui, il sera permis au premier d’y pénétrer, ou de l’acheter. Mais s’il s’engage par vœu à ne pas entrer dans cette maison ou à ne pas acquérir ce champ, il ne lui sera jamais permis de modifier ses vues, même après la mort de son prochain, ou après que celui-ci a vendu son champ.
+Pour celui qui dit: “Que je sois en anathème à toi” (que toute jouissance de moi soit radicalement interdite), cet interdit sera réel. S’il dit: “Sois-moi en anathème”, celui contre qui le vœu est prononcé est en interdit. S’il a dit: “Que je te sois en anathème et que tu me le sois”, tous deux sont interdits mutuellement. Tous deux peuvent user des objets appartenant en communs aux gens remontant de Babylone; mais il leur sera interdit de profiter de ce qui est seulement aux habitants de la ville.
+On appelle biens communs à ceux qui retournent de Babylone: la montagne du Temple, les parvis, les puits creusés au milieu de la route. On nomme bien spécial des habitants d’une ville: la voie publique, le bain, la synagogue, l’arche sainte, les rouleaux de la Loi, enfin le legs de sa part futur au Nassi, gouverneur<sup class="footnote-marker">2</sup><i class="footnote"> Par suite de cette désignation du possesseur futur, celui sur quoi porte l'interdit est censé jouir de ce dernier.</i>. Selon R. Juda, il importe peu que le legs s’adresse au Nassi ou à un simple particulier. Entre ces 2 dernières façons d’assigner un possesseur futur à ses biens, voici la seule différence: lorsqu’on les lègue au Nassi, il n’est pas nécessaire de les lui faire acquérir par autrui (en raison de sa dignité); tandis que cette intervention est indispensable pour qu’un simple particulier acquière. Selon les autres sages, il faut pour tous que l’acquisition soit faite à l’aide de l’entremise d’un tiers; et si l’on a parlé de l’offre au Nassi, c’est seulement parce que c’est le cas le plus fréquent. R. Juda dit: les habitants de la Galilée n’ont pas besoin de mettre de telles donations par écrit, car leurs ancêtres l’ont déjà fait ainsi à leur place.
+Lorsque quelqu’un, s’étant engagé par vœu à ne jouir en rien de son prochain, n’a pas de quoi manger, celui-ci pourra remettre des comestibles en don à un tiers, et il sera permis au premier d’en user. Ainsi, il était arrivé à quelqu’un, à Ben-Horon, que son père s’était interdit d’avoir de lui aucune jouissance. Comme il mariait son fils, il dit à un voisin: “Que la cour et le repas de noces qu’elle contient te soient remis en don; mais ce transfert a seulement lieu pour que mon père puisse venir et prendre part à notre repas”. “Si ces biens sont à moi, dit le voisin, je les déclare consacrés au culte divin”. “Mais, lui répliqua le premier, je ne t’ai pas donné mon bien pour que tu le consacres au Ciel”. -“Certes, répondit le voisin, tu m’as transmis ton bien dans le seul but que ton père mange et boive avec toi, pour qu’il en résulte une réconciliation entre vous, mais en laissant suspendu sur sa tête le péché d’avoir transgressé son vœu “. Le cas fut soumis à l’appréciation des sages, et ils déclarèrent ceci: Un don qu’il n’est pas loisible au donataire de consacrer au culte n’est pas considéré comme définitif.
+
+Chapter 6
+
+Celui qui s’interdit par vœu de manger de ce qui est cuit peut manger du rôti ou du bouilli. A celui qui formule vœu de ne pas goûter aux mets cuits, il sera interdit de manger d’un plat cuit mince<sup class="footnote-marker">1</sup><i class="footnote"> En bouillie.</i>, mais il lui sera permis de manger d’un plat épais (consistant). Il lui sera permis de manger un œuf à gober, ou une courge roussie dans les cendres chaudes.
+A celui qui s’interdit par vœu de manger de la cuisson d’une marmite, il est seulement défendu d’user de ce qui a bouilli là. Mais lorsqu’il dit: “je déclare m’interdire par vœu de goûter à ce que l’on met dans le pot”, il lui sera défendu de toucher à tout ce que l’on cuit au pot.
+A celui qui fait vœu de s’abstenir de tout produit confit, il est seulement défendu de manger des légumes confits. Mais s’il déclare “ne pas vouloir goûter à un produit confit”, toutes les sortes lui seront interdites.A celui qui fait vœu de s’abstenir de ce qui est bouilli à l’eau, il est seulement défendu de manger de la viande ainsi passée à l’eau; mais s’il déclare “ne pas vouloir goûter à un produit bouilli”, tous les mets bouillis lui seront interdits. A celui qui fait vœu de s’abstenir des rôtis, il est seulement défendu de manger de la viande rôtie, selon l’avis de R. Juda; mais s’il a déclaré “ne vouloir goûter à aucun rôti”, tout objet rôti lui sera interdit. Celui qui s’interdit par vœu de manger des salaisons ne pourra pas manger de poisson salé (seul défendu); mais s’il a déclaré “ne pas vouloir goûter aux salaison, toutes les salaisons lui seront interdites” -<sup class="footnote-marker">2</sup><i class="footnote"> La Guemara sur cette dernière phrase est traduite ci-dessus, (3, 4).</i>.
+A celui qui déclare “ne pas vouloir goûter au poisson ou aux poissons”, toutes les sortes seront interdites, soit le grands, soit les petits, salés ou non<sup class="footnote-marker">3</sup><i class="footnote"> "Dans son commentaire sur la Mishna, Maïmonide traduit notre terme par "" une chose sans goût "". Pour le même mot, un ms. Hébreu de la B. N., n° 328, ajoute un équivalent arabe (omis dans les éditions) dans le sens de vil, insignifiant. Rashi ne l'explique pas."</i>, vivants ou cuits; mais il lui sera permis de manger des parts de Triton (ou thon) et de la marinade. Celui qui fait vœu de ne pas manger des mélanges de poissons coupés, ne pourra pas manger des parts de Triton, mais pourra manger de la marinade et de la saumure. Enfin, celui qui s’est interdit par vœu de manger des parts de Triton pourra manger de la marinade, ou de la saumure<sup class="footnote-marker">4</sup><i class="footnote"> Ce terme, observe Maïmonide, est le même en arabe qu'en langage talmudique (ce qui n'est pas étonnant, en raison de son origine étrangère que Maïmonide ignorait). Les éditeurs du comment. de Maïmonide, trompés sans doute par la syllabe initiale qu'ils ont supposée arabe (au lieu d'être grecque), ont forgé un mot, équivalence que l'on ne retrouve ni dans le ms. Hébreu, n° 328, ni au ms. Arabe, n° 578.</i>, almuri".
+A celui qui s’est interdit par vœu de boire du lait, il est permis de boire du lait caillé<sup class="footnote-marker">5</sup><i class="footnote"> "A vrai dire, il s'agit moins de petit lait que de la sérosité, serum, qui s'écoule du fromage blanc, à peine coagulé. Dans son commentaire, Maïmonide donne l'équivalent arabe, qui a été défiguré, non seulement dans les éditions qui ont meisa mais déjà dans les ms. Ainsi, le ms. Hébreu-arabe à Londres, British Museum, Oriental mss., n° 2391, a mis (par confusion de la finale avec samekh;"</i>; R. Yossé l’interdit. Celui qui a fait vœu de ne pas boire du lait caillé peut boire du lait. Aba Saül dit: celui qui s’est interdit par vœu de manger du fromage ne pourra en manger ni blanc, ni salée.
+Celui qui s’est interdit la viande peut boire du bouillon, ou le résidu au fond du pot; R. Juda le défend, en racontant que R. Tarfon lui interdit même de manger des œufs qui auraient cuit dans ce bouillon. La règle est bien telle, lui répliquèrent les autres sages, lorsque la formule du vœu dit: “Que cette viande me soit interdite”, car lorsqu’on fait vœu de ne pas jouir de tel objet et qu’il se mêle à un autre, dès qu’il y a communication de goût, le 2e objet aussi devient interdit.
+Malgré le vœu de s’abstenir du vin, il est permis de manger un mets qui a le goût du vin. Mais si l’on a fait vœu de “ne pas goûter à ce vin” et qu’il tombe dans un mets, dès qu’il y a eu communication de goût du vin, le plat devient interdit. Celui qui s’interdit pur vœu de manger des raisins peut boire du vin; celui qui s’interdit de manger des olives peut user d’huile. Mais s’il a dit: “je m’engage par vœu à ne pas goûter à ces olives, ou à ces raisins”, soit les fruits désignés, soit d’autres analogues lui seront interdits.
+Celui qui s’est engagé par vœu à ne pas manger de dattes peut en consommer le miel; celui qui s’est interdit de manger des verjus peut boire le vinaigre qui en provient. R. Juda b. Bethera établit cette règle: pour tout ce qui garde son nom originaire, lorsqu’on a exprimé le vœu d’abstention, le produit qui en dérive sera également défendu; les autres sages permettent d’user de ce dernier.
+Celui qui fait vœu de s’abstenir du vin peut boire du jus de pomme; celui qui s’est interdit l’huile peut user de l’extrait de sésame (pavot); celui qui s’est interdit le miel (ordinaire) peut user du miel de dattes; celui qui s’est interdit le vinaigre peut user du produit des verjus; celui qui s’est interdit l’ail peut manger des porreaux (capitatus); celui qui s’est interdit les légumes verts (sans autre désignation) pourra manger des légumineux des champs, parce que ceux-ci ont un nom complémentaire. Celui qui fait vœu de s’abstenir de choux cramba ne pourra pas manger non plus d’asperge asparago", comprise dans le premier genre); mais celui qui fait vœu de s’abstenir de ce dernier légumineux (spécial) peut manger des choux. Celui qui s’interdit des pois cassés ne peut pas manger de bouillie (semblable d’aspect); R. Yossé l’autorise. Celui qui s’interdit de la bouillie peut manger pourtant des pois cassés<sup class="footnote-marker">6</sup><i class="footnote"> Quoiqu'ils servent parfois à la bouillie et sont souvent joints au mets, d'ordinaire on les emploie à part.</i>, mais non des oignons écrasé<sup class="footnote-marker">7</sup><i class="footnote"> Joints d'ordinaire au mets.</i>; R. Yossé permet aussi ces derniers. Celui qui s’interdit les oignons peut manger de la bouillie.
+Celui qui s’interdit les lentilles ne mangera pas non plus de lentilles écrasées au miel; R. Yossé le permet. Mais si l’on interdit cette dernière sorte, les lentilles en général sont permises. Celui qui s’interdit de goûter au froment ne devra manger ni farine, ni pain. Celui qui s’interdit de goûter aux pois cassés ne pourra en manger ni crus, ni cuits. R. Juda cependant dit: celui qui s’est interdit par vœu de goûter aux pois cassé, ou au froment, pourra les mâcher à l’état cru.
+
+Chapter 7
+
+Celui qui fait vœu de ne pas manger de légumes verts, pourra manger des courges; R. aqiba le défend. -Mais, objectèrent les autres sages à R. aqiba, n’arrive-t-il pas, lorsqu’on charge quelqu’un d’aller acheter un légume vert, que celui-ci vous réponde n’avoir trouvé que des courges<sup class="footnote-marker">1</sup><i class="footnote"> Ce n'est pas un légumineux.</i>? -C’est vrai, répliqua R. aqiba; mais l’envoyé ne répond pas n’avoir trouvé qu’un légume sec: c’est donc que les courges font partie des légumes verts, laquelle classe ne comprend aucun farineux (légume sec). De même, la fève égyptienne fraîche lui est interdite, non celle qui est sèche.
+Celui qui s’interdit par vœu de manger du blé ne peut pas non plus manger de la fève égyptienne sèche, selon l’avis de R. Meir; mais, selon les autres sages, les 5 espèces seules de blé sont défendues. R. Meir dit: celui qui fait vœu de ne pas manger de la moisson s’interdit seulement les cinq espèces notoires de blé; mais à celui qui s’interdit de manger du blé, toute moisson est défendue, et il leur est seulement permis d’user des fruits de l’arbres et des légumes verts.
+Celui qui s’est interdit par vœu de porter une couverture a le droit de revêtir un sac, ou une étoffe (comme le rideau), ou une simple enveloppe<sup class="footnote-marker">2</sup><i class="footnote"> Servant de surtout.</i>. Celui qui déclare faire vœu de ne pas porter de laine pourra se couvrir avec de la tonte de laine (non travaillée). Celui qui déclare faire vœu de ne pas porter de fil pourra se couvrir avec du chanvre en branches. R. Juda dit: tout dépend des dispositions (de la constitution) de celui qui émet le vœu<sup class="footnote-marker">3</sup><i class="footnote"> Ci-après, (8, 12) ( 41a).</i>. Ainsi, lorsqu’étant chargé de ces matériaux jusqu’à transpirer et qu’éprouvant de la peine à respirer il s’écrie: “Je fais vœu de ne pas porter de laine, ou du fil”, il lui sera permis de se couvrir de l’une des dites façons, sans toutefois faire tomber l’étoffe sur le dos.
+Celui qui s’interdit par vœu de jouir d’une maison pourra user du grenier, selon l’avis de R. Meir; les autres sages déclarent que le grenier fait partie de la maison; mais celui qui s’interdit seulement le grenier, peut jouir du reste de la maison.
+Celui qui s’est interdit de jouir d’un lit pourra user d’un sopha (plus bas), selon l’avis de R. Meir; mais les autres sages déclarent le sopha considéré comme un lit (et défendu). Celui qui fait vœu de ne pas user de sopha pourra se servir d’un lit.<sup class="footnote-marker">4</sup><i class="footnote"> La Guemara sur ce est traduite en (Berakhot 3, 1).</i>. De même, celui qui s’interdit par vœu de pénétrer dans telle ville, pourra entrer dans sa limite shabatique (ou banlieue), mais il lui sera défendu de pénétrer dans la partie incorporée; à celui qui s’est interdit de pénétrer dans une maison, il est défendu de passer au-delà du seuil.
+Si quelqu’un dit: “Que ces fruits me soient interdits”, ou “que ces fruits soient interdits sur ma bouche”, ou “à ma bouche”, ils sont non seulement interdits, mais encore ce que l’on a échangé contre eux, ou ce qu’ils ont produit après avoir été semés, l’est aussi. S’il déclare ne pas vouloir les manger, ni les goûter, il est permis de manger ce qui a été échangé contre eux, ou ce qui a poussé de leur semence, lorsque cette dernière se dissout complètement dans le sol; mais lorsqu’elle ne se dissout pas, même les produits des produits restent interdits.
+Lorsqu’un mari dit à sa femme: “Je m’interdis toute œuvre de tes mains”, ou “qu’elle soit interdites sur ma bouche”, ou “qu’elle soit interdite à ma bouche”, elle est non seulement interdite, mais aussi ce qui a été échangé contre elle, ou ce qui a poussé par elle. Mais s’il a dit: “Je m’interdis d’en manger, ou d’y goûter”, il sera permis d’user de l’échange opéré, ou du produit de la semence, lorsque cette dernière se dissout dans le sol; lorsque celle-ci ne se dissout pas, même les produits des produits restent interdits.
+Mais s’il a déclaré faire vœu de ne pas manger ce qu’elle aura préparé avant Pâques, ni de revêtir ce qu’elle aura élaboré avant cette date, il lui sera défendu même après cette fête de jouir des préparatifs antérieurs de sa femme.
+Lorsque le mari dit à sa femme: “qu’il te soit interdit d’avoir de moi aucune jouissance jusqu’à la fête de Pâques si tu te rends à la maison de ton père d’ici à la fête des Tabernacles”, et elle y est allée avant Pâques, elle ne pourra avoir de lui aucune jouissance jusqu’à la fête de Pâques. Si elle est allée chez son père après Pâques, elle transgresse le précepte de ne pas profaner la parole donnée<sup class="footnote-marker">5</sup><i class="footnote"> (Nb 30, 3). La transgression est d'avoir joui de lui lorsque c'était déjà interdit rétroactivement, par suite de sa visite à son père.</i>. Mais s’il dit: “qu’il te soit interdit d’avoir de moi nulle jouissance jusqu’aux Tabernacles si tu vas à la maison paternelle avant Pâques”, et elle est allée avant Pâques, elle ne pourra avoir de lui aucune jouissance jusqu’à la fête des Tabernacles; mais elle pourra aller chez son père après Pâques.
+
+Chapter 8
+
+A celui qui s’interdit de goûter au vin en ce jour, le vin reste défendu jusqu’à la nuit. Si l’interdit porte sur la semaine, toute cette semaine la défense subsiste, y compris le Shabat suivant. S’il est interdit “ce mois”, tout le mois sera défendu avec la néoménie qui suit. S’il est interdit “l’année”, toute l’année sera défendue avec le prochain jour de nouvel-an. Si l’homme s’interdit une période de 7 ans, toute la septaine reste défendue, y compris la 7e année du repos agraire qui suit. Mais s’il spécifie: “un jour”, “une semaine”, “un mois”, “une année”, “une septaine”, l’interdit est limité à la période indiquée.
+Si dans l’expression d’interdit par vœu, il est dit “jusqu’à Pâques”, la défense va jusqu’à l’arrivée de cette fête (exclusivement). S’il est dit: “jusqu’à ce que la fête soit (là)”, l’interdit subsiste, jusqu’à l’issue de cette fête. S’il est dit: “jusqu’en présence de Pâques”, l’interdit subsiste, selon R. Meir, jusqu’à l’arrivée de la fête (exclusivement); selon R. Yossé, il subsiste jusqu’à l’issue de la fête.
+S’il est dit: “jusqu’à l’époque de la moisson”, ou “jusqu’aux vendanges”, ou “jusqu’à la cueillette des olives”, l’interdit subsiste seulement jusqu’à l’arrivée de ce moment. Voici la règle générale: Chaque fois qu’il s’agit d’une époque déterminée et que le vœu contient le terme jusqu’à, l’interdit cesse dès l’arrivée du moment déterminé; lorsqu’au contraire on emploie l’expression “jusqu’à ce qu’elle soit”, l’interdit subsiste jusqu’à la fin de cette époque. Lorsqu’enfin il s’agit d’une époque indéterminée, soit que l’on ait employé l’expression “jusqu’à ce qu’elle soit” (là), soit l’expression “jusqu’à l’arrivée”, en tous cas l’interdit cesse dès que l’époque en question commence.
+S’il est dit: “jusqu’à l’été”, ou “jusqu’à ce que l’été soit”, on entend par là: jusqu’au moment où le peuple commence à apporter les fruits à la maison en panier. S’il est dit: “Jusqu’à ce que l’été soit passé”, on entend par là le moment où l’on replie les treillis (sur lesquels on a fait sécher les fruits). Si l’on dit: “jusqu’à la moisson”, on entend par là l’instant où le peuple commence à moissonner le froment, non celui où il coupe l’orge (antérieure). Tout dépend de l’endroit où l’on se trouvait à l’émission du vœu. Ainsi, en se trouvant alors sur une montagne, il s’agira du moment de la moisson (un peu tardive) sur la montagne; et si l’on s’est trouvé alors en plaine, il s’agira de la moisson en plaine (qui a lieu plus tôt).
+S’il est dit: “jusqu’aux pluies”, ou “jusqu’à ce que la pluie survienne”, l’interdit subsiste jusqu’à ce que la seconde pluie fécondante tombe<sup class="footnote-marker">1</sup><i class="footnote"> V. (Sheviit 9, 6).</i>. R. Simon b. Gamliel dit: l’interdit subsiste seulement jusqu’à l’arrivée de l’époque de la pluie fécondante. S’il est dit: “jusqu’à ce que la pluie cesse”, on entend par là jusqu’à l’achèvement complet du mois de Nissan; tel est l’avis de R. Meir. Selon R. Juda, on entend par là: jusqu’à ce que Pâques soit passé-.<sup class="footnote-marker">2</sup><i class="footnote"> La Guemara sur ce est traduit (Sheqalim 6, 6), suivie d'une citation (Taanit 1, 2).</i> Lorsque quelqu’un dit: “je m’engage par vœu à ne pas goûter de vin cette année” et l’année est déclarée embolismique, l’interdit subsiste toute l’année sans le mois supplémentaire. S’il a dit: “jusqu’au commencement du mois d’Adar”, l’interdit subsistera seulement jusqu’au commencement d’Adar I; de même, s’il est dit: “jusqu’à la fin d’Adar”, on entend par là: Adar I. R. Juda dit: lorsque quelqu’un s’est engagé par vœu “à ne pas goûter au vin jusqu’à ce que Pâques soit là”, l’interdit cesse dès la 1re nuit de Pâques, car il a dû entrer dans sa pensée de cesser l’interdit au moment où tous ont l’habitude de boire du vin (soit à la 1re nuit).
+Pour celui qui s’interdit par vœu de ne pas goûter de la viande “jusqu’à ce que le jeûne arrive”, l’interdit cesse dès la nuit qui précède le jeûne; car il a dû entrer dans sa pensée de redevenir libre au moment où les hommes ont l’habitude de manger de la viande. R. Yossé son fils dit: pour celui qui s’engage par vœu à ne pas goûter aux oignons “jusqu’à ce que le Shabat soit arrivé”, l’interdit cesse la veille à la nuit, car il a dû entrer dans sa pensée de ne pas prolonger l’interdit au-delà de l’instant où les hommes ont l’habitude de manger des oignons. Si quelqu’un dit à son prochain: “je m’engage par vœu à ne jouir en rien de toi, à moins que tu viennes prendre pour tes fils un cour de froment et deux tonneaux de vin”, l’autre pourra le dégager de son vœu, sans recourir à l’intervention d’un savant, en lui disant: “Tu t’es sans doute exprimé ainsi, pour m’honorer; mais tu me feras honneur en me permettant de ne pas accepter”. De même, lorsque quelqu’un a dit à son prochain: “je t’interdis par vœu de jouir de moi, à moins qu’en venant tu apportes à mon fils une grande mesure de froment et deux tonneaux de vin”, la défense subsiste, selon R. Meir, jusqu’à la remise du don stipulé; d’après les autres sages, celui-là même qui a énoncé le vœu pourra l’annuler plus tard, sans l’intervention d’un savant, en déclarant à son prochain qu’il le considère comme s’il avait reçu de lui la donation stipulée.
+Si quelqu’un dit à son prochain: “je m’engage par vœu à ne jouir en rien de toi, à moins que tu viennes prendre pour tes fils un cour de froment et deux tonneaux de vin”, l’autre pourra le dégager de son vœu, sans recourir à l’intervention d’un savant, en lui disant: “Tu t’es sans doute exprimé ainsi, pour m’honorer; mais tu me feras honneur en me permettant de ne pas accepter”. De même, lorsque quelqu’un a dit à son prochain: “je t’interdis par vœu de jouir de moi, à moins qu’en venant tu apportes à mon fils une grande mesure de froment et deux tonneaux de vin”, la défense subsiste, selon R. Meir, jusqu’à la remise du don stipulé; d’après les autres sages, celui-là même qui a énoncé le vœu pourra l’annuler plus tard, sans l’intervention d’un savant, en déclarant à son prochain qu’il le considère comme s’il avait reçu de lui la donation stipulée. Si l’on a insisté auprès de quelqu’un pour qu’il épouse la fille de sa sœur (à titre de parent) et qu’il dise: “je fais vœu qu’elle ne jouira jamais de moi”, ou si quelqu’un répudiant sa femme dit: “je fais vœu que ma femme ne jouisse jamais de moi”, il est pourtant permis à ces femmes de tirer profit de lui; car dans sa pensée il s’agissait seulement d’interdire les relations conjugales. Si quelqu’un insiste auprès de son prochain pour qu’il mange chez lui, et le prochain déclare faire vœu de ne pas entrer dans la maison du premier, ou dit: “je m’interdis d’accepter chez toi même une goutte d’eau froide”, il sera pourtant permis à ce dernier d’entrer dans la maison du premier et de boire froid, car dans sa pensée l’interdit s’applique seulement au manger et boire complets (refusés).
+
+Chapter 9
+
+R. Eliézer dit: pour amener l’homme à exprimer le regret d’un vœu, on fera valoir l’honneur qu’il doit rendre à son père et à sa mère<sup class="footnote-marker">1</sup><i class="footnote"> "On lui dit: "" Si tu avais su qu'on reprocherait à tes parents d'avoir élevé un fils faisant des vœux à la légère, tu te serais abstenu de les énoncer ""."</i>; les autres sages l’interdisent. R. Zadoq dit: Au lieu de susciter le regret du vœu en faisant valoir l’honneur à rendre aux père et mère, il vaut mieux le susciter en invoquant le respect divin; de la sorte, qu’il n’y aura pas de vœu prononcé inconsidérément. Toutefois, les sages se rangent à l’avis de R. Eliézer pour reconnaître que s’il s’agit d’un vœu touchant aux relations entre un homme et ses parents, il est bon d’invoquer l’honneur qu’il faut rendre à son père et à sa mère.
+R. Eliézer dit encore: on provoque le regret même par une cause née après l’énoncé du vœu<sup class="footnote-marker">2</sup><i class="footnote"> Pour faciliter l'annulation des vœux.</i>; les autres sages l’interdisent. Voici un exemple: Quelqu’un s’est interdit par vœu de jouir en rien de tel homme, puis celui-ci devient scribe<sup class="footnote-marker">3</sup><i class="footnote"> On ne peut évier de recourir à lui.</i>, ou marie son fils peu après, et le premier dit: “Si j’avais su que cet homme deviendra scribe, on marie bientôt son fils, je n’aurais pas énoncé le vœu formulé”; ou bien si le premier s’est engagé par vœu à ne pas entrer dans telle maison, puis celle-ci est devenue la synagogue<sup class="footnote-marker">4</sup><i class="footnote"> Où il faut aller pour prier.</i>, et il dit: “Si j’avais su que cette maison deviendra un jour la synagogue, je n’aurais pas formulé ledit vœu”, R. Eliézer permettra à cet homme d’en user<sup class="footnote-marker">5</sup><i class="footnote"> Le considérant comme relevé de vœu.</i>; mais les autres sages le défendent (ils maintiennent le vœu).
+R. Meir dit: certains sujets semblent nouvellement nés, sans l’être réellement (et peuvent servir à provoquer le regret); les autres sages n’adoptent pas son avis. Voici un exemple: “Si l’on dit je m’interdis par vœu d’épouser telle femme, parce que son père est un impie”, puis on lui annonce que le père est mort, ou qu’il s’est repenti, ou s’il a dit: “Je m’interdis par vœu d’entrer dans cette maison, parce qu’il y a un chien dangereux, ou un serpent”, puis on lui dit que le chien est crevé, ou que le serpent a été tué, ce sont des faits à considérer comme nouvellement survenus, sans l’être réellement (pouvant provoquer l’annulation du vœu); les autres sages ne le reconnaissent pas.
+R. Meir dit encore: on suscite le regret en invoquant le texte de la Bible et en disant: “Aurais-tu émis le vœu si tu avais su transgresser la défense de ne pas se venger, ni d’être en colère (Lv 19, 18), ou la défense de ne pas haïr son frère en son cœur (ibid. 17), ou de manger au précepte d’aimer ton prochain comme toi-même (ibid. 18), ou de manquer au précepte de faire vivre ton frère avec toi (ibid. 25), car il pourrait devenir pauvre, et, par suite de ton vœu inconsidéré, tu serais dans l’impossibilité de le nourrir”. Lorsqu’à la suite de ces remarques il déclare que s’il l’avait su il n’aurait pas prononcé de vœu, cette expression de vœu suffit à le délier.
+On peut susciter le regret du vœu en rappelant à un homme qu’il doit le douaire de la femme. Ainsi, il était arrivé à quelqu’un de s’interdire toute jouissance de sa femme, dont le douaire s’élevait à 400 dinars. Au moment du divorce (qui en résulta), le cas fut exposé à R. aqiba, qui déclara le mari tenu de lui rembourser son douaire. Mais celui-ci dit: “Maître, mon père a laissé après sa mort 800 dinars, sur lesquels mon frère et moi avons pris chacun 400 dinars; ne suffirait-il pas que ma femme prélève 200 dinars de mon avoir, et qu’il m’en reste 200? -Non, lui dit R. aqiba, quand tu devrais vendre les cheveux de la tête, tu dois lui rembourser son douaire entier. -Si j’avais su, répliqua le mari, que j’eusse à me dépouiller ainsi complètement, je n’eus pas fait le vœu en question”. Sur quoi, R. aqiba le déclara délié (et la femme permis au mari).
+On peut provoquer le regret du vœu en rappelant les jours de fête, ou les Shabats<sup class="footnote-marker">6</sup><i class="footnote"> A celui qui aurait fait vœu pour un long temps de jeûner, ou de ne pas manger de viande, on rappellera qu'aux jours fériés ces privations sont interdites.</i>. En principe, on avait dit: Pendant les jours fériés, l’effet du vœu est suspendu, mais l’interdit subsiste les autres jours; depuis lors, R. aqiba est venu enseigner qu’un vœu, même levé partiellement l’est tout entier.
+Voici un exemple pour cette règle: quelqu’un déclare s’interdire de tirer profit de tous ceux à qui il s’adresse; dès qu’il est délié à l’égard de l’un d’eux, il l’est pour tous. S’il dit ne vouloir jouir ni d’un tel, ni d’un tel, lorsque le vœu cesse à l’égard du premier, il cessera aussi pour les autres; si le dernier seul se trouve délié, les autres restent interdits. S’il déclare considérer un tel et tel aussi interdit qu’un sacrifice, il faudra trouver une expression de regret pour chaque objet interdit en particulier (afin de se délier).
+S’il dit: “je fais vœu de ne pas goûter au vin, car il nuit à l’estomac”, et qu’on lui dise; “le vin vieux profite à l’estomac”, ce dernier devient permis, et dès lors, à la suite, tout autre vin. S’il déclare faire vœu de ne pas goûter aux oignons, “car ils nuisent au cœur”, et qu’on lui observe que l’oignon de Chypre est avantageux au cœur (lui fait du bien), ce dernier devient permis, et dès lors à sa suite, toutes les sortes deviennent permises. Ainsi, il est arrivé effectivement que R. Meir (en une telle circonstance) permis de manger toutes sortes d’oignons.
+On suscite à l’homme un retour sur son vœu, en faisant valoir le respect de soi-même et l’honneur de ses enfants. Ainsi, on lui dira (après l’énoncé de son vœu): “Te doutais-tu de ce que demain on dira de toi qu’il est dans ton habitude de répudier tes femmes? Puis de tes filles, on dira que ce sont les filles d’une répudiée, que leur mère a dû commettre quelque faute grave qui motivât la répudiation”. Lorsqu’ensuite il dira: “Si j’avais songé à ces conséquences, je n’aurais pas émis mon vœu”, il est dès lors délié par cette expression de regret.
+Si quelqu’un déclare s’interdire par vœu d’épouser une telle “car elle est laide”, tandis qu’en réalité elle est belle, ou “parce qu’elle est noire”, tandis qu’elle est blanche, ou “parce qu’elle est petite”, tandis qu’en réalité elle est grande, il lui sera permis de l’épouser; non pas que de laide elle est devenue belle, ou de noire elle est devenue blanche, ou de petite elle a grandi: c’est que le vœu en lui-même était erroné, de sorte qu’il n’est pas besoin de libération par des savants. Selon R. Ismaël, ce mariage est possible même lorsque la fille avait d’abord un des défauts sus-énoncés, puis, elle s’en est défaite<sup class="footnote-marker">7</sup><i class="footnote"> Le passage mis entre crochets , indispensable pour la suite, manque dans le texte jérusalémite, mais se trouve dans les éditions du Talmud Babli.</i>. Ainsi un jour, quelqu’un s’était interdit de jouir de sa nièce, fille de sa sœur. On l’amena à la maison de R. Ismaël, qui la para: - “Quoi, mon fils, lui dit R. Ismaël, est-ce de cette fille que tu as fais vœu de t’abstenir”? -Non, dit-il. A ce moment R. Ismaël le déclara libéré de son interdit. Puis le rabbi se mit à pleurer, et s’écria: “Les filles d’Israël sont belles; mais la pauvreté les enlaidit”.
+
+Chapter 10
+
+Les vœux d’une fille fiancée<sup class="footnote-marker">1</sup><i class="footnote"> Cf. (Ketubot 4, 6).</i> seront annulés par son père et son fiancé (ensemble). Si le père seul les a annulés sans le concours du futur ou si ce dernier seul les a annulés sans le père, il n’y a pas d’annulation; et il va sans dire qu’il suffit du maintien par l’un d’eux pour confirmer les vœux de la fille.
+Si à ce moment le père meurt, le droit de ce dernier n’est pas réversible sur le futur<sup class="footnote-marker">2</sup><i class="footnote"> Ce n'est pas encore un mari définitif.</i>; mais si le futur meurt, son droit est réversible sur le père<sup class="footnote-marker">3</sup><i class="footnote"> Et il pourra délier la fille de ses vœux.</i>. En ceci donc, le pouvoir du père est supérieur à celui du futur mari; mais en d’autres faits, le pouvoir du futur est supérieur à celui du père, en ce que par exemple il peut annuler les vœux d’une fille qui atteint la 2e majorité, tandis que le père ne le peut plus (il n’a plus alors de pouvoir sur elle).
+Si une telle jeune fille fiancée a formulé un vœu, puis elle est répudiée le même jour, et le même jour encore elle est de nouveau fiancée à un autre, y eut-il ainsi cent transitions de cette sorte, le père et le dernier fiancé peuvent ensemble la délier de ses vœux. Voici la règle: Aussi longtemps qu’elle n’est pas devenue une heure complète indépendante (par suite de nouvelles fiançailles immédiates), son père et son dernier fiancé peuvent s’unir pour annuler ses vœux.
+Chez les savants il est d’usage, avant que la fille quitte la maison (pour son mari), de lui dire: “Je déclare annulés tous les vœux que tu as formulé chez moi” (pour la délier). De même, avant qu’elle entre chez lui, le mari lui dira: “Je déclare annulés tous les vœux que tu as prononcés avant que tu entres chez moi”; car, une fois qu’elle est en son pouvoir, il ne peut plus rien annuler rétroactivement.
+Après qu’une fille de seconde majorité<sup class="footnote-marker">4</sup><i class="footnote"> Indépendante du pouvoir paternel.</i> a laissé passer douze mois depuis ses fiançailles, ou pour une veuve fiancée après une période de trente jours, selon R. Eliézer, le futur pourra énoncer le libération des vœux, de même qu’il est tenu de pourvoir à sa nourriture; selon les autres sages, ce futur ne peut pas les délier, jusqu’à ce que la femme entre en la puissance du mari (après le mariage effectif).
+Si une veuve (sans enfant) attend de son beau-frère le mariage par lévirat, que ce soit d’un beau-frère ou de l’un des deux, R. Eliézer autorise le beau-frère à annuler ses vœux; selon R. Josué, c’est permis si elle attend le mariage d’un seul, non si elle l’attend de l’un d’eux. R. aqiba ne le permet pas, ni si elle attend le mariage d’un seul, ni de deux. R. Eliézer justifie son avis en raisonnant ainsi: puisqu’un mari a l’autorité nécessaire pour délier les vœux d’une femme qu’il s’est acquise de son propre chef, à plus forte raison doit-il avoir ce pouvoir sur une femme qui lui est comme assignée par le ciel<sup class="footnote-marker">5</sup><i class="footnote"> Savoir par mort de son frère.</i>. -Non, lui répliqua R. aqiba, il n’en est pas de même: sur la femme que l’homme s’est acquise lui-même (de plein gré), d’autres n’ont pas de pouvoir; tandis que sur cette femme (belle-sœur) qui lui est assignée par voie céleste, d’autres ont parfois du pouvoir<sup class="footnote-marker">6</sup><i class="footnote"> Si p. ex. d'autres frères survivent.</i>. R. Josué lui répondit: aqiba, tes paroles sont justes s’il y a au moins deux beaux-frères; mais quelle raisons invoques-tu s’il n’y a qu’un beau-frère? C’est que, répond aqiba, la belle-sœur veuve n’appartient pas complètement au beau-frère (avant le mariage), pas plus qu’une fiancée n’est entièrement à son futur.
+Si quelqu’un dit à sa femme: “Je déclare valables tous les vœux que tu formuleras jusqu’à mon retour de tel endroit”, c’est comme s’il n’avait rien dit. Mais s’il dit d’avance: “Je les déclare nuls”, selon R. Eliézer, ils seront réellement annulés; selon les autres sages, il ne seront pas annulés. Quoi, leur dit R. Eliézer, si le mari peut annuler les vœux déjà arrivés à la période d’interdit (déjà formulés), pourquoi n’aurait-il pas ce pouvoir sur les vœux non encore parvenus à cette période? C’est que, lui répliquèrent-ils, la Bible dit (Nb 30, 14): Son mari le maintiendra, et son mari pourra l’annuler; les vœux seuls susceptibles d’être rendus valables peuvent aussi être annulés, non ceux qu’il est impossible de confirmer.
+L’annulation des vœux (d’une femme par son mari) peut avoir lieu toute la journée. Cette règle entraîne un allégement et une aggravation. Voici comment: Si elle a émis un vœu la nuit du Shabat (vendredi soir), le mari a le temps de l’annuler, soit en cette nuit, soit toute la journée du Shabat jusqu’à ce qu’il fasse nuit. Si elle formule le vœu tout près de la nuit, il faut que l’annulation soit énoncée de suite avant la nuit close; car, après que la nuit est survenue sans qu’il y ait eu annulation, il serait trop tard.
+
+Chapter 11
+
+Voici les vœux que le père (ou le mari) peut annuler: ceux pour lesquels il est question de se mortifier le corps, comme de s’interdire le bains (soit à jamais, soit pour cette journée), ou l’interdit des ornement (dans les mêmes conditions). R. Yossé dit<sup class="footnote-marker">1</sup><i class="footnote"> Cf. J., (Sheviit 8, 5).</i>: ces 2 sujets ne sont pas des vœux de mortification.
+Voici des vœux comprenant la mortification: si la femme déclare s’interdire par vœu de goûter à aucun fruit du monde, le mari peut l’annuler. Si elle s’interdit par vœu de goûter aux fruits de cette province, il pourra lui en apporter d’une autre province. Si elle s’interdit seulement les fruits de tel boutiquier, le mari ne pourra pas annuler ce vœu. Mais si le mari ne tire ses moyens d’existence que du boutiquier en question, il pourra annuler aussi ce vœu, selon l’avis de R. Yossé.
+Si la femme dit: “Je m’interdis par vœu de tirer une jouissance des créatures (mâles)”, le mari ne pourra pas annuler ce vœu; toutefois, elle pourra bénéficier du glanage, des épis oubliés et de l’angle des champs (tous droits des pauvres). Si elle déclare faire vœu que ni les cohanim, ni les lévites, ne pourront tirer profit d’elle, ceux-ci prendront leurs revenus légaux malgré elle. Si elle spécifie que tels cohanim, ou tels lévites ne pourront pas profiter d’elle, d’autres pourront prendre ces revenus.–<sup class="footnote-marker">2</sup><i class="footnote"> Toute la Guemara sur ce est déjà traduite en (Demaï 6, 3).</i>
+Si la femme déclare: “Je m’interdis par vœu de travailler pour mon père, ou pour ton père, ou pour mon frère, ou pour ton frère”, le mari ne pourra pas annuler ce vœu. Si elle déclare faire vœu de ne pas travailler sur l’ordre du mari, il n’a même pas besoin d’annuler ce vœu (sans valeur); selon R. aqiba, le mari devra l’annuler (pour la libérer), car elle pourrait fournir plus de travail qu’il n’en est dû (lequel excédant tomberait sous le coup de l’interdit). Selon R. Yohanan b. Nouri, le mari devra annuler ce vœu, car il peut survenir qu’il la répudie, et il lui serait interdit désormais de tirer aucun profit d’elle<sup class="footnote-marker">3</sup><i class="footnote"> A la reprise de son indépendance, ce vœu reprendrait sa valeur.</i>.
+Si la femme de quelqu’un a formulé un vœu, et le mari a cru que sa fille l’avait formulé; ou si sa fille émet un vœu et le mari a cru que c’était sa femme; ou si la formule a été énoncée par le Naziréat (abstinence), et il a supposé que c’est par l’expression “comme un sacrifice”; ou à l’inverse si la formule usitée était “par le sacrifice”, et il a supposé que c’est par Naziréat; ou si elle a fait vœu de s’abstenir de figues, et il a cru qu’il s’agit de raisins, ou si à l’inverse elle s’est interdit les raisins, et il a cru qu’il s’agit de figues, il devra (après une première annulation) recommencer à annuler ce vœu, lorsqu’il connaît la vérité.
+Si la femme a dit: “je m’interdis par vœu de goûter à ces figues et à ces raisins”, puis le mari a confirmé le vœu touchant les figues, tout le vœu sera maintenu. S’il a annulé le vœu en ce qui concerne les figues, le vœu ne sera entièrement annulé que lorsque l’annulation sera relative aussi aux raisins. Si elle dit: “Je m’interdis par vœu de goûter aux figues, et de goûter aux raisins”, ce sont là deux vœux distincts.
+Si quelqu’un dit: “je sais que l’on peut prononcer des vœux, mais je ne sais pas qu’on peut les annuler”, il peut les annuler (dès qu’il sait en avoir la faculté). S’il dit: “je sais que l’on peut annuler des vœux (de femme), mais j’ignore si c’est un vœu régulier (tel que ma femme l’a énoncé)”, selon R. Meir, le mari ne pourra pas l’annuler; les autres sages l’y autorisent.
+Si quelqu’un a formulé l’interdit que son gendre tire aucune jouissance de lui, et pourtant il veut donner de l’argent à sa fille, il pourra ajouter: “Je te fais cadeau de cet argent, à condition que ton mari n’y ait aucun droit; tu le réserveras pour ton propre usage seulement”.
+Quant au verset (Nb 30,10), le vœu d’une veuve ou d’une femme répudiée subsistera pour elle, il faut l’entendre ainsi: Si elle déclare vouloir être dans l’abstinence (Naziréat) au bout de trente jours après le mariage, bien qu’elle se soit mariée dans l’espace de ce mois préalable, le mari ne pourra plus annuler ce vœu fait d’avance. Mais si elle a formulé le vœu étant déjà en puissance de mari, celui-ci peut l’annuler. Voici, p. ex. comment ceci a lieu: Si elle déclare alors vouloir être dans l’abstinence au bout d’un mois, fut-elle devenue veuve ou répudiée avec ce temps, son vœu est tenu pour nul. Si le jour même où la femme à prononcé un vœu elle a été répudiée de son mari, puis reprise (après quoi seulement il connaît le vœu), il ne peut plus l’annuler. Voici la règle: lorsqu’elle est entrée en possession d’elle-même (devenue indépendante) une heure, le mari ne peut pas annuler un vœu énoncé à ce moment.
+Les vœux de neuf jeunes filles restent valables: 1. La fille qui a atteint la seconde majorité et qui est orpheline (mariée et devenue veuve avant la seconde majorité); 2. La jeune fille qui a formulé un vœu, puis (étant veuve) a atteint la seconde majorité et est aussi considérée comme orpheline (indépendante); 3. La jeune fille non encore de seconde majorité, et qui (étant veuve) passe pour orpheline; 4. Une fille de seconde majorité dont le père meurt (orpheline réelle); 5. Une jeune fille atteignant sa seconde majorité après le vœu: puis son père meurt; 6. La fille qui n’a pas encore atteint la seconde majorité (lors du vœu) et dont le père était déjà mort; 7. Une fille orpheline (lors du vœu) qui atteint ensuite la seconde majorité; 8. Une fille de seconde majorité dont le père vit encore; 9. Une fille atteignant la seconde majorité après son vœu, et dont le père vit encore. R. Juda dit d’y ajouter encore la fille qui, mariée avant l’âge de puberté, et, devenue veuve ou répudiée, est rentrée chez son père, étant encore jeune fille.
+Si la femme dit: “Je m’interdis toute jouissance de mon père et du tien, si je travaille sur ton ordre”, ou: “Je fais vœu de ne pas te profiter si je dois travailler pour mon père ou pour le tien”, le mari peut annuler ce vœu.
+En principe on avait dit: Il y a trois sortes de femmes qui (malgré leur mari) peuvent rompre leur mariage et reprendre leur douaire, savoir: 1. La femme d’un cohen qui déclare à son mari être impure pour lui (ayant été violée); 2. Ou disant: “le ciel sait qu’entre moi et toi il n’y a pas d’union (par impuissance); 3. Ou celle qui dit être tout à fait retirée des Juifs (ayant fait vœu de ne subir le contact d’aucun Juif). Puis les sages ont renoncé à cette règle, afin qu’il n’arrive pas à une femme, qui aurait jeté les yeux sur quelqu’un, de rompre avec son mari. Aussi, celle qui dit être devenue impure devra le prouver. Si la femme argue du défaut d’union intime entre eux, on cherchera un moyen d’accord formel. Enfin, si elle dit être retirée de toute la nation juive, le mari pourra annuler ce vœu partiellement en ce qui le concerne, de sorte qu’elle puisse accomplir le devoir conjugal envers lui, tout en restant éloignée de tout autre Juif.
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@@ -0,0 +1,131 @@
+Mishnah Nedarim
+משנה נדרים
+Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]
+https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung
+
+Mishnah Nedarim
+
+
+
+Chapter 1
+
+Alle Umschreibungen<sup class="footnote-marker">1</sup><i class="footnote"> <span dir="rtl">כנוי</span> = Umschreibung, Nebenbenennung, von dem bibl.-hebr. <span dir="rtl">כנה</span>, arab. <span dir="rtl">كنا</span>, zubenennen, einen Beinamen geben, sei es in ehrendem und schmeichelndem oder in tadelndem und lästerndem Sinne; vgl. Jes. 44, 5; Meg. 27b; B. mez. 58b.</i> der Gelübdeformeln sind gleich<sup class="footnote-marker">2</sup><i class="footnote"> Sie haben die gleiche bindende Kraft.</i> den Gelübdeformeln selbst, die der Bannformeln den Bannformeln selbst, die der Eidformeln den Eidformeln selbst und die der Nasiratformeln den Nasiratformeln selbst.<sup class="footnote-marker">3</sup><i class="footnote"> Die Reihenfolge der hier aufgezählten Arten von Gelübden und Gelobungseiden ist durch folgende Erwägung bestimmt: Zunächst werden neben den Gelübden die Bannformeln genannt, weil beide sachliche Gelöbnisse sind, d. h. sie geben den Dingen eine vom Menschenwillen zu achtende Bestimmung, sie legen den Dingen die Folgen der einem Gegenstande zugesprochenen Weihe (<span dir="rtl">הקדש</span>) bei (vgl. auch Einleitung S. 173), <span dir="rtl">אוסר חפצא על נפשיה</span>; und bei Cherem lautet die Formel ähnlich wie bei dem Verbotgelöbnis: „<span dir="rtl">דבר זה עלי חרם</span>, dieser Gegenstand sei für mich Banngut.“ Sodann folgen die Eidformeln, weil die Gelobungseide mit den Verbotgelöbnissen zusammen in dem gleichen Capitel der Schrift, Num. 30, behandelt werden; sie unterscheiden sich aber von den letzteren dadurch, dass jene immer persönlich sind, d. h. sie geben dem Menschenwillen Gesetz, sie binden den Willen in Bezug auf einen Gegenstand oder eine Thätigkeit, <span dir="rtl">אוסר נפשיה מחפצא </span>; vgl. S. R. Hirsch, Kommentar zu Num. 30, 3. Zuletzt werden die Nasiratformeln erwähnt, weil das Nasirat auch durch ein Gelübde bedingt ist, Num. 6, 2.</i> Wenn<sup class="footnote-marker">4</sup><i class="footnote"> Nach dem Talmud (Ned. 2b) ist vor diesen Worten der Satz einzuschieben: „<span dir="rtl">וידות נדרים כנדרים</span>, die Ansätze (eig. „Griffe, Handhaben“) der Gelöbnisformeln sind gleich den Gelöbnisformeln selbst“, denn die Mischna handelt hier zunächst von den unvollständigen Formeln, nicht aber von den Umschreibungen, die erst in M. 2 folgen. Dass aber die Mischna von zwei genannten Dingen das letzte zuerst behandelt (eine Art von Chiasmus), ist keine seltene Erscheinung, vgl. Sab. II, 1; IV, 1; VI, 1. Die Mischna beginnt jedoch nicht mit dem Satze: <span dir="rtl">ידות נדרים כנדרים</span>, weil die Verbindlichkeit der unvollständigen Gelöbnisformeln erst aus einem Vergleich mit dem Gesetze vom Nasir und dem Worte <span dir="rtl">להזיר</span>, Num. 6, 2 abgeleitet wird, während die bindende Kraft der Umschreibungen (<span dir="rtl">כנויים</span>) unmittelbar aus dem Verse Num. 30, 3 folgt, wo das Gesetz keinen Unterschied zwischen den verschiedenen Formeln macht, uns vielmehr lehrt, dass ein Gelübde, gleichviel ob man es in der gewöhnlichen Form oder mit einer Umschreibung ausgesprochen hat, bindend ist.</i> einer zum andren sagt: „es sei mir durch Gelübde verboten,<sup class="footnote-marker">5</sup><i class="footnote"> Zur Form vgl. Jeb. XVI, Note 52. Nach Luzzatto, Literaturbl. des Orient 1847, Nr. 1, Sp. 2 wäre <span dir="rtl">מֻפְרַשְֹנִי ,מֻדַּרְנִי</span> u. s. w. zu punktieren.— Die Worte <span dir="rtl">מדרני ממך</span> resp. die folgenden Ausdrücke der Absonderung und Entfernung bilden mit den Worten <span dir="rtl">שאיני אוכל לך</span> resp. <span dir="rtl">שאיני טועם לך</span> zusammen einen Satz, „es sei mir durch Gelübde verboten, etwas von dem Deinigen zu essen“. Nur in diesem Falle darf er von dem Eigentum des Andren nichts geniessen. Wenn er aber nur <span dir="rtl">מודרני ממך</span> gesagt hätte, so könnte darunter verstanden werden, dass er sich etwa nur den Genuss der Unterhaltung mit ihm versagen will; denn der Ausdruck <span dir="rtl">מודרני ממך</span> ist nicht klar und unzweideutig, Formeln aber, die nicht deutlich den Inhalt des Gelübdes bezeichnen, sind nicht bindend, <span dir="rtl">ידים שאינן מוכיחות לא הווין ידים</span>. Dass aber dieser ganze Satz gleichwohl nur als Ansatz einer Gelöbnisformel (<span dir="rtl">יד</span>) und nicht als vollständiges Gelübde betrachtet wird, hat darin seinen Grund, weil der Gelobende nicht hinzugefügt hat, dass ihm der Genuss des fremden Eigentums wie der eines Opfers (<span dir="rtl">כקרבן</span>) versagt sein soll oder weil er nicht ausdrücklich das Wort <span dir="rtl">אסור</span> (verboten) gebraucht hat; vgl. oben S. 173.</i> (oder) ich will von Dir abgesondert sein,<sup class="footnote-marker">6</sup><i class="footnote"> Auch hier bilden die Worte <span dir="rtl">מופרשני ממך שאיני אוכל לך</span> zusammen einen Satz, s. Note 5. Die Formel <span dir="rtl">מופרשני ממך</span> allein könnte vielleicht besagen, dass er mit dem andren keinen geschäftlichen Verkehr pflegen will, würde aber nicht deutlich genug zum Ausdruck bringen, dass er von dem Eigentum des andren nichts geniessen will.</i> (oder) ich will von Dir entfernt sein,<sup class="footnote-marker">7</sup><i class="footnote"> Die Worte <span dir="rtl">מרוחקני ממך</span> allein könnten vielleicht besagen dass er sich nicht in der Nähe des andren, etwa im Umkreise von 4 Ellen, aufhalten will; <span dir="rtl">מרוחקני ממך שאיני אוכל לך</span> ist deshalb als ein Satz aufzufassen.</i> dass ich nichts<sup class="footnote-marker">8</sup><i class="footnote"> Auch Ms. Or. 567 und ed. princ. lesen <span dir="rtl">שאיני</span>; Ed. Lowe dagegen und unsere Talmudausgaben lesen <span dir="rtl">שאני</span>. Das <span dir="rtl">שאני</span> würde demnach bedeuten: „das, was ich von dem Deinigen essen werde, [soll mir durch Gelübde verboten sein]“. Dies entspricht dann der Form des Gelübdes, welches dem Dinge eine vom Menschen zu achtende Bestimmung auferlegt, <span dir="rtl">אוסר חפצא על נפשיה</span>, s. Note 3. Schwieriger zu deuten ist jedoch die Form <span dir="rtl">שאיני</span> [„dass ich nicht“], weil diese das persönliche Moment betont und an die Eidesformel (<span dir="rtl">שבועה</span>) anklingt. Nach R. Nissim (Ned. 4b s. v. <span dir="rtl">אלא</span>) ist dies also zu erklären: Die Formel <span dir="rtl">שאיני אוכל לך</span> ist als Gelübde nur dann zu betrachten, wenn er zuvor <span dir="rtl">קונם</span> oder einen ähnlichen Ausdruck (s. M. 2) gebraucht hat. Als correctes Gelübde kann es aber trotzdem nicht gelten, weil er die Formel <span dir="rtl">שאיני</span> gebraucht hat, die an die Schwurformel erinnert, es kann vielmehr nur als Ansatz einer Gelöbnisformel (<span dir="rtl">יד</span>) angesehen werden. Andrerseits ist es nur <span dir="rtl">יד נדר</span> und nicht <span dir="rtl">שבועה יד</span>, weil er die ausgesprochene Absicht hatte, durch Gelübde und nicht durch Eid sich den Genuss zu versagen und sein Ausspruch deshalb als Gelübde aufzufassen ist, auch wenn er die Gelöbnisformel nicht ganz correct gebraucht und sie mit der Eidesformel vereinigt hat.</i> von dem Deinigen essen werde, (oder) dass ich nichts von dem Deinigen kosten werde,“ so ist es ihm verboten. [Wenn einer zum andren sagt:] „ich will von Dir verstossen<sup class="footnote-marker">9</sup><i class="footnote"> <span dir="rtl">מנודה</span> von dem bibl.-hebr. <span dir="rtl">נדה</span>, von sich stossen, entfernen, vgl. Jes. 66, 5; Am. 6, 3.</i> sein,“<sup class="footnote-marker">10</sup><i class="footnote"> Nach Maim. in seinem Mischnacommentar wäre auch hier zu ergänzen: <span dir="rtl">שאיני אוכל לך</span>, und in diesem Falle dachte R. Akiba daran, in erschwerendem Sinne zu entscheiden und ihm den Genuss zu verbieten; die Formel <span dir="rtl">מנודה אני לך</span> allein könnte jedoch besagen, dass er sich bloss von dem andren etwa 4 Ellen entfernt halten will, ohne sich indess ausserhalb dieser Entfernung den Genuss des fremden Eigentums versagen zu wollen. Nach Andren (Tos.) jedoch wäre dies bei der Formel <span dir="rtl">מנודה אני לך</span> nicht zu vermuten, da niemand diesen Ausdruck, der häufig völligen Bann bedeutet (s. M. kat. III, 1. 2, Ed. V, 6), auf sich selbst wird anwenden wollen, falls er nur die Absicht hat, sich bloss 4 Ellen von dem andren fernzuhalten. Die Formel <span dir="rtl">מנודה אני לך</span> allein wäre vielmehr auch als correctes Gelübde aufzufassen.</i> so zögerte<sup class="footnote-marker">11</sup><i class="footnote"> <span dir="rtl">חכך</span>, arab. <span dir="rtl">حك</span>, reiben, kratzen, anstossen, vgl. Chul. 23a; dann Anstoss nehmen, zögern, Bedenken tragen.</i> R. Akiba hierbei in erschwerendem Sinne zu entscheiden.<sup class="footnote-marker">12</sup><i class="footnote"> R. Akiba mochte nicht mit Bestimmtheit erklären, dass diese Formel ähnlich den vorher in der Mischna genannten als Gelöbnisformel anzusehen sei, weil es nicht üblich ist, den Ausdruck <span dir="rtl">נדה</span> auf sich selbst anzuwenden (s. N. 10). Seine Ansicht ging jedoch dahin, dass hier dem Gelobenden dennoch der Genuss zu verbieten sei, weil dieser vielleicht mit dem Ausdruck <span dir="rtl">מנודה</span> nichts andres als mit <span dir="rtl">מרוחק אני</span> sagen wollte. Nach den Weisen aber, die mit R. Akiba controversieren, ist die Formel <span dir="rtl">מנודה אני לך</span> nur als ein Ausdruck entschiedener Ablehnung aufzufassen, ohne dass damit ein Gelübde gemeint ist. Zur Halacha s. Jore dea 206, 3.</i> [Wenn jemand sagt:] „wie die Gelübde der Frevler…,“<sup class="footnote-marker">13</sup><i class="footnote"> Auch dieser Fall behandelt die Ansätze zu Gelöbnisformeln (<span dir="rtl">ידות</span>) und ist nach dem Talmud (Ned. 9a) also zu erklären: Wenn z. B. ein Stück Brot vor ihm lag und ein Nasir zufällig vorübergeht und er sagt: „<span dir="rtl">כנדרי רשעים הריני ויהא הוא עלי והוא ממני שלא אוכלנו</span>, ich will sein wie einer, der das Gelübde der Frevler tut, es (d. i. das Brot) sei mir verboten [wie ein Opfer], und es sei fern von mir, es (das Brot) zu essen…“ Der Ausdruck „Frevler“ ist hier deshalb gewählt, weil nur ein solcher schnell bereit ist, Gelübde zu tun und zu schwören, ohne zu bedenken, dass er leicht in Gefahr kommen kann, seinen Schwur oder sein Gelübde zu brechen, wenn es sich etwa herausstellt, dass das Tier, das er zum Opfer bestimmt, untauglich ist oder wenn dieses stirbt und er versäumt, ein andres als Ersatz darzubringen (vgl. S. 173). Das Geloben an sich ist nach der Ansicht der Weisen etwas Sündhaftes, und sie folgern dies aus Deut. 23, 23, wo es heisst: „wenn du es unterlässt, ein Gelübde zu tun, so begehst du keine Sünde“, der Gelobende als solcher wird daher <span dir="rtl">חוטא</span>, Sünder genannt; s. Ned. 77b. Nur in gewissen Fällen ist das Gelübde gestattet und auch empfohlen, z. B. um sich selbst zur Ausübung göttlicher Gebote anzuspornen, in deren Erfüllung man sonst träge und lässig wäre. Damit erklärt sich auch Ps. 119, 106 und der Ausspruch des R. Akiba in Abot III, 14.</i> so ist er durch Gelübde verpflichtet hin- sichtlich des Nasirats,<sup class="footnote-marker">14</sup><i class="footnote"> Er muss, wenn er trotz des Gelübdes das Brot gegessen hat, ein Nasirat von 30 Tagen halten; vgl. Nas. I, 3.</i> des Opfers<sup class="footnote-marker">15</sup><i class="footnote"> Er muss das Opfer für begangene Untreue darbringen, Lev. 5, 15; denn wenn man durch Gelübde wie Konam u. dergl. (s. M. 2) sich den Genuss einer Sache versagt hat und diese dann dennoch geniesst, so begeht man Untreue, wie wenn man sich an etwas Heiligem vergeht, <span dir="rtl">יש מעילה בקונמות</span> (<span dir="rtl">ת״י</span>). Nach Andren muss er, wenn er gesagt hat: <span dir="rtl">הרי עלי כנדרי רשעים</span>, ein Ganzopfer bringen, da sein Ausspruch dahin aufzufassen ist, dass er geloben wolle, so zu tun wie die Frevler, diese aber sind schnell bereit, Opfer zu geloben.</i> und des Eides.<sup class="footnote-marker">16</sup><i class="footnote"> Er muss, wenn er das Brot irrtümlich gegessen hat, ein „auf- und absteigendes Opfer“ darbringen (Lev. 5, 4—13), wie es derjenige schuldig ist, der unvorsätzlich einen „Ausspruch-Eid“ (<span dir="rtl">שבועת בטוי</span>) verletzt hat; denn in dem Ausdruck <span dir="rtl">והוא ממני שלא אוכלנו</span> war auch ein Eid enthalten. Wenn er es mutwillig getan hat, so erhält er die Geisselstrafe; vgl. Schebuot III, 7.</i> [Wenn er aber sagt:] „wie die Gelübde der Frommen…,“ so hat er damit nichts gesagt.<sup class="footnote-marker">17</sup><i class="footnote"> D. h. wenn er gesagt hat, er wolle sein wie einer, der die Gelübde der Frommen tut, dann ist er, selbst wenn der Fall ebenso gelegen und er die gleiche Formel gebraucht hätte, wie oben N. 13 angegeben, in jeder Beziehung frei, denn da die Frommen keine Gelübde tun und nicht schwören, so wollte er nur sagen, dass das Brot ihm nicht verboten sein solle.</i> [Sagt er:] „wie ihre<sup class="footnote-marker">18</sup><i class="footnote"> Der Frommen.</i> freiwilligen Gaben…,“<sup class="footnote-marker">19</sup><i class="footnote"> D. h. wenn der Fall so lag wie N. 13 und er sagt: <span dir="rtl">כנדבות כשרים הריני וכו׳</span>.</i> so ist er durch Gelübde verpflichtet hinsichtlich des Nasirats und des Opfers.<sup class="footnote-marker">20</sup><i class="footnote"> Denn die Frommen pflegen zuweilen ein Nasirat zu übernehmen, um sich von gewissen Dingen fernhalten zu müssen, sowie freiwillige Opfer darzubringen (vgl. Einleitung S. 173), bei denen sie nicht ersatzpflichtig sind und somit die Gefahr, das Verbot Deut. 23, 22 zu übertreten, nicht so nahe liegt. Der Gelobende muss daher, wenn er das Brot gegessen, ein Nasirat von 30 Tagen halten und das Opfer für begangene Untreue darbringen, N. 15. — Das <span dir="rtl">נדר</span> am Schlusse unserer Mischna ist nicht zu urgieren, da ja die Frommen kein Gelübde tun; es ist vielmehr = <span dir="rtl">נדב</span>. Nur zu <span dir="rtl">נזיר</span> ist durchaus das Prädicat <span dir="rtl">נדר</span> erforderlich, vgl. Num. 6, 2; es kann daher das <span dir="rtl">נדר</span> hier als Zeugma angesehen werden.</i>
+Wenn<sup class="footnote-marker">21</sup><i class="footnote"> Hier beginnt die Aufzählung der in M. 1 erwähnten Umschreibungen, während bisher die unvollständigen Formeln (<span dir="rtl">ידות</span>) behandelt wurden, s. N. 4.</i> einer zum andren<sup class="footnote-marker">22</sup><i class="footnote"> In der ed. princ., im jerus. Talmud und bei Alfasi fehlt <span dir="rtl">לחברו</span>. Es ist tatsächlich überflüssig, da man durch die Formel „Konam“ nicht nur einem andren, sondern auch sich selbst den Genuss einer Sache verbieten kann.</i> sagt: „Konam,<sup class="footnote-marker">23</sup><i class="footnote"> Nach R. Jochanan (Ned. 10a) sind die hier folgenden Nebenformen und Umschreibungen Wörter, die bei den Heiden üblich waren und „Opfer“ bedeuteten. Nach Resch Lakisch hingegen sind diese Ausdrücke von den jüdischen Weisen erfunden, um die Möglichkeit zu schaffen, auch ohne das Wort <span dir="rtl">קרבן</span> ein Gelübde zu thun. Denn bei dieser Formel, die in der Regel <span dir="rtl">קרבן לה׳</span> lautet, ist zu befürchten, dass man sie auch in umgekehrter Reihenfolge (<span dir="rtl">לה׳ קרבן</span>) gebrauchen, sich aber gleich nach dem ersten Worte <span dir="rtl">לה׳</span> eines andren besinnen und das Gelübde unterlassen könnte. In diesem Falle aber würde man den Gottesnamen unnütz ausgesprochen haben. — Das Wort <span dir="rtl">קנמי</span> findet sich in der um die Mitte des 19. Jahrhunderts bei Sidon aufgefundenen Eschmunazar-Inschrift zweimal und bedeutet nach der Erklärung von S. Munk (im Journ. asiatique 1856, S. 296) „ich beschwöre, mein Schwur ergeht an …“, also soviel als <span dir="rtl">משביע אני</span>. Ebenso Kalisch, Jüd. Litteraturbl. 1880, S. 167; er sieht in <span dir="rtl">קנם</span> das syr. <span dir="rtl">ܩܢܽܘܡܳܐ</span> Person, Substanz; daher <span dir="rtl">קנמי</span> = bei meiner Person, bei meinem Leben! Anders Schlottmann in ZDMG X, 409, Nöldeke, ib. XXIX, 326. Die Inschrift selbst ist in dem Corpus inscriptionum semiticarum I, S. 16 ff. abgedruckt und erklärt. Bemerkenswert ist nur, dass <span dir="rtl">קונם</span> nach der Auffassung der Mischna eine Umschreibung für <span dir="rtl">קרבן</span>, also ein <span dir="rtl">נדר</span> ist, während es nach jener Inschrift eine Beschwörung, also <span dir="rtl">שבועה</span> sein müsste. Hinfällig ist damit die Annahme Frankels in seiner Monatsschr. 1856, S. 574, Anm. 5, dass das <span dir="rtl">ם</span> in <span dir="rtl">קונם</span> Suffix sei, das Wort selbst also soviel bedeute als „ihr Schöpfer, es sei ihrem Schöpfer gewidmet“ und deshalb eine Nebenbenennung für <span dir="rtl">קרבן לה׳</span> sei, wie etwa das latein. Diis sacrum. — Ebenso unwahrscheinlich ist die Ableitung Levys in seinem Wörterbuch, wonach zunächst <span dir="rtl">קרבן</span> in <span dir="rtl">קרן ,קבן</span> verkürzt und dieses dann in der Bedeutung von <span dir="rtl">قان</span> und <span dir="rtl">قين</span> (mit angehängtem <span dir="rtl">ם</span>) genommen wurde, sodass es = <span dir="rtl">קרבן לה׳</span> war. — Die hier in der Mischna angedeutete Formel muss z. B. gelautet haben: (<span dir="rtl">או עלי</span>) <span dir="rtl">קונם ככר זה עליך</span>, Konam sei dieses Brot für dich (oder für mich).</i> Konach, Konas…“,<sup class="footnote-marker">24</sup><i class="footnote"> Konach und Konas sind entweder Fremdwörter, die bis jetzt nicht ermittelt sind, oder Verstümmelungen und dialectische Abweichungen von der Grundform <span dir="rtl">קונם</span>. Wenn das erstere der Fall ist, so sind jedenfalls semitische Wörter zur Erklärung heranzuziehen, nicht aber griechische, wie Graetz, Monatsschr. XIX, S. 233 will, der in <span dir="rtl">קונם</span> u. s. w. Anklänge an χῆνα ϰαἱ ϰύνα, „Gans und Hund“ sieht, bei denen man nach dem Scholiasten zu Aristophanes, Aves 5, 20 statt bei den Göttern geschworen haben soll!</i> so sind dies Umschreibungen für „Opfer“.<sup class="footnote-marker">25</sup><i class="footnote"> D. h. der Gegenstand ist ihm zum Genusse ebenso verboten wie ein Opfer. Die Formel <span dir="rtl">דבר זה יאסר עלי כקרבן</span> wäre die eigentliche Form eines Verbotgelöbnisses (<span dir="rtl">נדר</span>), weil man gern das Opfer wegen seiner Häufigkeit als Beispiel eines verbotenen Gegenstandes wählte, vgl. Einl. S. 173, 2; da nun <span dir="rtl">קונם</span> u. s. w. Umschreibungen für <span dir="rtl">קרבן</span> sind, so sind mit diesem ersten Satze der Mischna die ersten vier Worte der M. 1 erklärt, vgl. oben N. 4,</i> [Wenn jemand sagt:] „Cherek, Cherech, Chereph…“,<sup class="footnote-marker">26</sup><i class="footnote"> „Dieser Gegenstand sei für mich (oder dich) Cherek …“ Vgl. auch N. 23 .</i> so sind dies Umschreibungen für „Banngelöbnis“.<sup class="footnote-marker">27</sup><i class="footnote"> Der Gegenstand ist ihm daher zum Genusse verboten, als ob er das Wort <span dir="rtl">חרם</span> gebraucht hätte. Denn wenn jemand sagt: „Dieser Gegenstand sei Banngut (<span dir="rtl">חרם</span>) dem Ewigen“, so ist er für den profanen Gebrauch verboten. Das Gleiche gilt, wenn jemand schlechthin sagt: „Dieser Gegenstand sei Banngut“ und er diesen noch nicht den Priestern übergeben hat, denen Alles, was ohne nähere Bestimmung als Banngut erklärt wird, zu überweisen ist; s. Arach. VIII, 6; Maim. Hil. Arach. VI, 1; vgl. auch Ned. II, 4.</i> [Wenn jemand sagt:] „Nasik,<sup class="footnote-marker">28</sup><i class="footnote"> Er sagt: „ich will Nasik …. sein“, anstatt das Wort <span dir="rtl">נזיר</span> zu gebrauchen.</i> Nasiach, Pasiach…“,<sup class="footnote-marker">29</sup><i class="footnote"> Die hier genannten Wörter sind offenbar Verstümmelungen des Wortes <span dir="rtl">נזיר</span>. Wie weit man auch hier ging, alle schwierigen Wörter im Talmud mit Hilfe des griechischen Lexicons zu erklären, beweist die Annahme Krochmals in seinen Scholien zum bab. Talmud, S. 231, dass <span dir="rtl">פזיח</span> = ψυχή sei! Die Formel <span dir="rtl">פזיח</span> habe deshalb ebenso bindende Kraft wie <span dir="rtl">נזיר</span>, weil der Nasir durch sein Gelübde sich verpflichte, ein mehr geistiges, „psychisches“ Leben zu führen!</i> so sind dies Umschreibungen für Nasiratformeln.<sup class="footnote-marker">30</sup><i class="footnote"> Er muss also 30 Tage Nasir sein, Nas. I, 3.</i> [Wenn jemand sagt:] „Schebuta,<sup class="footnote-marker">31</sup><i class="footnote"> Er sagt z. B. anstatt <span dir="rtl">שבועה</span> die Formel <span dir="rtl"> שבותה שלא אוכל ככר זה</span>, Schebuta, dass ich dieses Brot nicht essen werde.</i> Schekuka“,<sup class="footnote-marker">32</sup><i class="footnote"> Anstatt <span dir="rtl">שקוקה</span> lesen Alfasi, Mëiri, R. Ascher, Jore dea 237, 10 <span dir="rtl">שבוקה</span>.</i> oder wenn jemand mit [der Formel] „Mota“<sup class="footnote-marker">33</sup><i class="footnote"> <span dir="rtl">מותא</span> ist eine Abkürzung des aram. Wortes <span dir="rtl">מוֹמָתָא</span>, <span dir="rtl">ܡܰܘܡܬܳܐ</span> = Schwur; Targum Onkelos gebraucht es für <span dir="rtl">שבועה</span>, z. B. Gen. 24, 8. Die Lesart im jerus. und bab. Talmud ist <span dir="rtl">במוהי</span>, bei Maim. <span dir="rtl">במוהא</span>, bei R. Ascher <span dir="rtl">נדר במומי נדר במוהי</span>. Nach der Erklärung des Talmud (Ned. 10b) ist die Formel der Mischna dahin zu verstehen, dass er gesagt hat: „<span dir="rtl">במומתא דאמר מוהי</span> = bei dem Schwure, den Mose ausgesprochen hat“, wobei <span dir="rtl">מוהי</span> eine Nebenform für <span dir="rtl">משה</span> ist und <span dir="rtl">ויואל משה</span> (Ex. 2, 21) im Sinne von „schwören“ (wie <span dir="rtl">ויאל</span> I Sam. 14, 24) genommen wird.</i> gelobt,<sup class="footnote-marker">34</sup><i class="footnote"> Das Wort <span dir="rtl">נדר</span> ist hier nur darum gebraucht, weil die Mischna von „Gelübden“ handelt; thatsächlich ist <span dir="rtl">מותא</span> die Umschreibung eines Schwures. — Die Mischna trennt die beiden Formen <span dir="rtl">שקוקה ,שבותה</span> von <span dir="rtl">מותא</span> durch das Wort <span dir="rtl">נדר</span>, weil jene beiden Wörter Verstümmelungen von <span dir="rtl">שבועה</span> sind, <span dir="rtl">מותא</span> dagegen eine Umschreibung für <span dir="rtl">שבועה</span> ist.</i> so sind dies Umschreibungen für „Eid“.<sup class="footnote-marker">35</sup><i class="footnote"> Das Brot ist ihm daher zum Genusse verboten. — Die Reihenfolge der hier aufgezählten Umschreibungen ist nicht der in M. 1 parallel, weil dort die materielle Ähnlichkeit der Gelübde entscheidend war (s. N. 3), hier aber das sprachliche Moment die Ordnung bestimmt; denn die Umschreibungen für <span dir="rtl">חרם ,קרבן</span> und <span dir="rtl">נזיר</span> sind von den betreffenden hebräischen Worten abgeleitet oder aus ihnen corrumpiert, während die zuletzt genannte Umschreibung des Schwures, <span dir="rtl">מותא</span>, der aramäischen Sprache angehört.</i>
+Wenn jemand sagt:<sup class="footnote-marker">35a</sup><i class="footnote"> In der ed. princ. fehlt <span dir="rtl">האומר</span>. In unserer Mischna fehlt ebenso wie in der folgenden das Wort <span dir="rtl">לחברו</span>; es ist aus der Formel <span dir="rtl">אוכל לך</span> zu erschliessen und deshalb fortgelassen.</i> „nicht profan soll sein, was ich von dem Deinigen essen werde,<sup class="footnote-marker">36</sup><i class="footnote"> Wörtlich: „nicht profan soll [z. B. dieses Brot, das Dir gehört, für mich] sein, ich will [daher] von dem Deinigen nicht essen.“ Daneben besteht aber auch die andre und verständlichere Lesart (Talmud und Kommentare): <span dir="rtl">לַחֻלִּין שאוכל לךּ</span>, wo das <span dir="rtl">לַ</span> = <span dir="rtl">לָא</span> aufzufassen ist, also: „nicht profan sei, was ich von dem Deinigen essen sollte“. Aus dieser Negation ist auf das Gegenteil zu schliessen, sodass er sagen will: nicht profan, sondern heilig (<span dir="rtl">הקדש</span>) soll es sein.</i> [oder] nicht tauglich,<sup class="footnote-marker">37</sup><i class="footnote"> D. h. „nicht tauglich sei, was ich von dem Deinigen essen sollte“, und so sind in allen folgenden Fällen die Worte <span dir="rtl">שאוכל לך</span> zu ergänzen. Der Gelobende will damit sagen, dass das Eigentum des Andren für ihn den Dingen gleich zu achten sei, bei denen man die Attribute <span dir="rtl">כשר</span> und (das Gegenteil) <span dir="rtl">פסול</span> anwendet, das sind Opfer, vgl. Seb. I, 1 u. s.</i> nicht erlaubt,<sup class="footnote-marker">38</sup><i class="footnote"> <span dir="rtl">דכי</span> ist das aram. Äquivalent für das hebr. <span dir="rtl">טהור</span>, sowohl im Sinne von „(levitiseh) rein“, vgl. Targ. Onk. zu Lev. 12, 4, als von „erlaubt (zum Genusse)“, vgl. Targ. Onk. zu Lev. 11, 47; Ed. VIII, 4. Das Attribut <span dir="rtl">אסור</span>, verboten (als Gegenteil von <span dir="rtl">דכי</span> = <span dir="rtl">מותר</span>) wird zwar auch bei Dingen gebraucht, die von der Thora zum Genusse verboten sind, z. B. vom Aas, Blut u. dergl., und wenn der Gelobende hieran dächte, wäre sein Gelübde ungültig, s. Einl. S. 173, 2. Indessen wird <span dir="rtl">אסור</span> auch von Opfern und Heiligtümern gesagt, die erst durch die Bestimmung des Menschen ihre Weihe erhalten haben, und da man bei Gelübden, die ohne nähere Bestimmung getan sind, in erschwerendem Sinne entscheidet (Ned. II, 4), so ist das Gelübde gültig, da er auch an Opfer gedacht haben kann, zumal aus seinen Worten auf seine Absicht zu schliessen ist, dass er sich durch Gelübde etwas versagen will.</i> rein<sup class="footnote-marker">39</sup><i class="footnote"> Vor dem Worte <span dir="rtl">טהור</span> ist (nach R. Nissim) das <span dir="rtl">לא</span> aus dem vorhergehenden Falle zu ergänzen. Er will sagen: „nicht rein sei für mich, was ich von dem Deinigen essen werde, sondern unrein“. Diese Attribute gelten auch beim Opfer, sein Gelübde ist somit gültig. Bei Alfasi lautet auch der Text der Mischna <span dir="rtl">לא טהור</span>. — Nach R. Ascher ist das <span dir="rtl">טהור</span> mit dem darauf folgenden <span dir="rtl">טמא</span> zu verbinden, sodass der Gelobende sagen wollte: „Das, was ich von dem Deinigen essen werde, sei für mich rein und unrein“, d. h. habe den Character der Dinge, auf die man in der Regel die Attribute „rein und unrein“ anwendet, das sind Heiligtümer.</i> [und] unrein,<sup class="footnote-marker">40</sup><i class="footnote"> „Unrein sei, was ich von dem Deinigen essen werde“, ebenso in den folgenden Fällen.</i> Übriggebliebenes<sup class="footnote-marker">41</sup><i class="footnote"> Was vom Opfer über die vorgeschriebene Zeit hinaus zurückgeblieben und darum zum Genusse verboten ist, Ex. 29, 34, Lev. 7, 17 u. o.</i> [und] Verworfenes“,<sup class="footnote-marker">42</sup><i class="footnote"> Ein Opfer, das über die vorgeschriebene Zeit hinaus oder ausserhalb des vorgeschriebenen Ortes gegessen werden soll, Lev. 7, 18; Seb. II, 3.</i> so ist es ihm verboten.<sup class="footnote-marker">43</sup><i class="footnote"> Das Brot zu essen. Da er bei seinem Gelübde Ausdrücke gebraucht hat, die bei Opfern angewendet werden, so hat er dem Brote den Character eines Opfers beilegen und es sich zum Genusse verbieten wollen. — Die Mischna trennt hier die bisherigen Fälle von den nachfolgenden durch das Wort <span dir="rtl">אסור</span>, obgleich bei diesen das Gelübde ebenso bindend ist wie bei jenen, weil im zweiten Teile der Mischna alle Formeln durch das <span dir="rtl">כ</span> der Vergleichung eingeführt werden und so eine zusammengehörige Gruppe bilden. In der ed. princ. fehlt <span dir="rtl">אסור</span>.</i> [Sagt er:] „wie das Lamm,<sup class="footnote-marker">44</sup><i class="footnote"> <span dir="rtl">אמרא</span> ist das aram. Äquivalent für das hebr. <span dir="rtl">שה</span> oder <span dir="rtl">כבש</span>, s. Targ. Onkelos zu Gen. 30, 32; Ex. 29, 39; vgl. Esr. 6, 9. 17; 7, 17. — Der Gelobende meint: wie das bestimmte, als Opfer vorgeschriebene Lamm, denn <span dir="rtl">אמרא</span> ist durch das angehängte <span dir="rtl">א</span> determiniert.</i> wie die Schuppen,<sup class="footnote-marker">45</sup><i class="footnote"> Die zur Aufbewahrung der Opfertiere oder des Holzes dienten. <span dir="rtl">דיר</span>, Stall, Hürde, Schuppen, von dem aram. <span dir="rtl">דור</span>, wohnen, weilen, Dan. 4, 9. 18; bibl.-hebr. <span dir="rtl">דור</span>. Vgl. auch B. kamma VI, 1: <span dir="rtl">הכונס צאן לדיר</span>; Mid. II, 5: <span dir="rtl">לשכת דיר העצים</span>. Der jerus. Talmud liest <span dir="rtl">כדיריים</span>.</i> wie das Holz,<sup class="footnote-marker">46</sup><i class="footnote"> Das auf dem Altar zum Verbrennen der Opfer aufgeschichtet lag (<span dir="rtl">עצי המערכה</span>).</i> wie die Feueropfer,<sup class="footnote-marker">47</sup><i class="footnote"> Die Opfer, die <span dir="rtl">אשי ה׳</span> genannt werden, Lev. 21, 6 u. o. Nach dem jerus. Talmud z. St. ist <span dir="rtl">אשים</span> als Plural von <span dir="rtl">אש</span> zu fassen, also Flammen; der Gelobende meint dann das, was von den Flammen des Altars verzehrt wird.</i> wie der Altar,<sup class="footnote-marker">48</sup><i class="footnote"> D. i. wie die Opfer, die auf dem Altar verbrannt werden.</i> wie der Tempel,<sup class="footnote-marker">49</sup><i class="footnote"> D. i. wie die Opfer, deren Blut im Innern des Heiligtums auf den Altar gesprengt wurde (Lev. 4, 1 ff; 17, 14 ff), im Gegensatz zu den Opfern, deren Blut auf den grossen Altar in der Vorhalle gesprengt wurde.</i> wie Jerusalem…“,<sup class="footnote-marker">50</sup><i class="footnote"> D. i. wie die Opfer, die in Jerusalem dargebracht oder hier gegessen wurden und vor der Sprengung des Blutes auf den Altar zum Genusse verboten waren.</i> oder wenn er gelobt bei einem von den Werkzeugen des Altars,<sup class="footnote-marker">51</sup><i class="footnote"> Wie Pfannen, Schaufeln u. dergl., Ex. 27, 3.</i> obgleich er [das Wort] „Opfer“ nicht erwähnt, so ist das ein Gelübde wie mit [dem Worte] „Opfer“.<sup class="footnote-marker">52</sup><i class="footnote"> Weil man in der Regel dem Gegenstand, dessen Genuss man sich versagen will, den Character eines Opfers beizulegen pflegt; s. Einl. S. 173,2 .</i> R. Jehuda sagt: Wenn jemand sagt: „. . Jerusalem…“,<sup class="footnote-marker">53</sup><i class="footnote"> Er sagt ohne das <span dir="rtl">כ</span> der Vergleichung: „Jerusalem sei für mich das, was ich von dem Deinigen essen werde.“</i> so hat er damit nichts gesagt.<sup class="footnote-marker">54</sup><i class="footnote"> Und das Brot ist ihm zum Genusse erlaubt. Hätte er aber <span dir="rtl">כירושלים</span> gesagt, so würde R. Jehuda mit dem ungenannten Tanna unsrer Mischna (<span dir="rtl">ת״ק</span>) übereinstimmen. — Nach einer im Talmud Ned. 11a citierten Boraita ist jedoch nach R. Jehuda auch das mit der Formel <span dir="rtl">כירושלים</span> eingeführte Gelübde ungültig, es sei denn, dass er ausdrücklich gesagt hätte: bei den Opfern, die in Jerusalem dargebracht werden. Der Widerspruch zwischen Mischna und Boraita wird dort gelöst durch die Annahme, dass zwei Überlieferungen im Namen des R. Jehuda bestanden haben. Nach der einen hielt R. J. die Stadt Jerusalem selbst für heilig; wenn der Gelobende also sagte: <span dir="rtl">כירושלים</span>, so war das Gelübde gültig, wie auch der anonyme Tanna erklärt, weil dadurch das Brot die Weihe empfing, die Jerusalem besass. Nach der andren Überlieferung jedoch hielt R. J. die Stadt selbst nicht für heilig, und darum war, wenn er nur <span dir="rtl">בירושלים</span> sagte, das Gelübde ungültig. Die ed. princ. liest auch in unsrer Mischna <span dir="rtl">כירושלים</span>.</i>
+Wenn jemand sagt: „ein Ganzopfer,<sup class="footnote-marker">55</sup><i class="footnote"> Ganzopfer können sowohl freiwillige Spenden als auch vorgeschriebene Pflichtopfer sein, vgl. Num. 28, 3. 10 ff; 29, 2 ff. Im letztern Falle hat es zwar den Anschein, als ob hier der Gelobende dem Brote den Character eines bereits von der Thora zum Genuss verbotenen Gegenstandes beilegt, und das Gelübde sollte demgemäss ungültig sein, s. Einl. S. 173, 2. Gleichwohl ist hier das Gelübde gültig, weil man nicht eher verpflichtet ist, die einzelnen Tiere oder Ganzopfer darzubringen, als bis man sie dazu geweiht hat; insofern ist auch das Ganzopfer, welches ein Pflichtopfer ist, als <span dir="rtl">דבר הנדור</span> zu betrachten, d. h. als etwas, das erst durch die Bestimmung des Menschen seine Weihe empfangen hat. — Mëiri fasst <span dir="rtl">קרבן</span> und <span dir="rtl">עולה</span> hier als zwei getrennte Fälle; indessen spricht die Aufzählung der Mischna dafür, dass hier von Pflichtopfern die Rede ist, <span dir="rtl">קרבן</span> an sich kann aber nicht als Pflichtopfer bezeichnet werden. Überdies wäre dann der Fall: <span dir="rtl">קרבן שאני אוכל לך</span> mit dem im zweiten Satze folgenden: <span dir="rtl">קרבן שאוכל לך</span> identisch.</i> [oder] Speiseopfer,<sup class="footnote-marker">56</sup><i class="footnote"> Das Speiseopfer ist auch Pflichtopfer, s. die N. 55 citierten Stellen.</i> Sündopfer,<sup class="footnote-marker">57</sup><i class="footnote"> Auch dies ist Pflichtopfer, s. Lev. 4, 2 ff.</i> Dankopfer,<sup class="footnote-marker">58</sup><i class="footnote"> Dankopfer sind zwar nach dem Thoragesetz keine Pflichtopfer, sondern können nur als Gelübde oder freiwillige Gaben dargebracht werden, s. Lev. 7, 16. Nach den Weisen jedoch (Ber. 54b) sind vier Personen zum Dankopfer verpflichtet: die aus Wüsten- und Kerkernot, aus Krankheits- und Seegefahr Erretteten, die der Ps. 107 schildert und von denen es dort v. 22 heisst: sie sollen Dankopfer bringen.</i> Friedensopfer<sup class="footnote-marker">59</sup><i class="footnote"> Friedensopfer sind in gewissen Fällen von der Thora vorgeschriebene Pflichtopfer, s. Lev. 23, 19; Num. 6, 14.</i> sei, was ich<sup class="footnote-marker">60</sup><i class="footnote"> Ed. Lowe, ed. princ. und Ms. Or. 567 lesen <span dir="rtl">שאיני</span>. Dies wäre dann so zu erklären: „Opfer sei [für mich das Brot, das dir gehört], denn ich will von dem Deinigen nicht essen.“ Vgl. auch Ned. II, 2.</i> von dem Deinigen essen sollte“, so ist es ihm verboten; R. Jehuda aber erlaubt es.<sup class="footnote-marker">61</sup><i class="footnote"> Weil er nicht das <span dir="rtl">כ</span> der Vergleichung gebraucht hat, klingt die Formel wie ein Schwur (vgl. auch Ket. II, N. 57), ohne jedoch ein solcher zu sein. In Mischna 3 erklärte jedoch auch R. Jehuda das Gelübde mit der Formel <span dir="rtl">נותר ופגול</span> selbst ohne das vergleichende <span dir="rtl">כ</span> für gültig, weil diese Begriffe an sich schon darauf hinweisen, dass etwas Verbotenes gemeint sein soll, was bei „Opfer“ nicht der Fall ist.</i> [Wenn er sagt:] „das Opfer, [oder] wie Opfer, Opfer sei, was ich von dem Deinigen essen sollte“, so ist es ihm verboten.<sup class="footnote-marker">62</sup><i class="footnote"> Dass das Gelübde mit der Formel <span dir="rtl">קרבן</span> und <span dir="rtl">כקרבן</span> gültig ist, war bereits aus dem Vorhergehenden zu entnehmen und brauchte eigentlich nicht wiederholt zu werden. Dieser ganze Satz ist indessen nur wegen der Formel <span dir="rtl">הקרבן</span> notwendig; denn diese Formel <span dir="rtl">הקרבן</span> könnte auch als Schwur gedeutet werden, als wollte der Gelobende sagen: „beim Opfer, beim Leben des Opfers, dass ich von dem Deinigen essen werde!“ Dies aber wäre weder ein Gelübde noch ein Schwur, und das Brot wäre ihm dann zum Genusse erlaubt. Deshalb erklärt hier die Mischna ausdrücklich, dass es ihm verboten ist. Dieser Satz steht jedoch mit dem Satz <span dir="rtl">קרבן שאוכל לך . . מותר</span> in Ned. II, 2 nicht in Widerspruch, weil dieser eine andre Deutung erfährt, s. dort N. 26.</i> [Sagt er:] „zum Opfer,<sup class="footnote-marker">63</sup><i class="footnote"> Ed. Lowe und ed. princ. lesen: <span dir="rtl">לא קרבן לא אוכל לך</span>; vgl. jedoch Ned. II, 2 und das. N. 27.</i> ich werde von dem Deinigen nicht essen“, so erklärt es ihm R. Meir für verboten.<sup class="footnote-marker">64</sup><i class="footnote"> Denn er meint: „zum Opfer sei [dein Brot], ich werde [deshalb] von dem Deinigen nicht essen.“</i> Wenn einer zum andren sagt: „Konam<sup class="footnote-marker">23</sup><i class="footnote"> Nach R. Jochanan (Ned. 10a) sind die hier folgenden Nebenformen und Umschreibungen Wörter, die bei den Heiden üblich waren und „Opfer“ bedeuteten. Nach Resch Lakisch hingegen sind diese Ausdrücke von den jüdischen Weisen erfunden, um die Möglichkeit zu schaffen, auch ohne das Wort <span dir="rtl">קרבן</span> ein Gelübde zu tun. Denn bei dieser Formel, die in der Regel <span dir="rtl">קרבן לה׳</span> lautet, ist zu befürchten, dass man sie auch in umgekehrter Reihenfolge (<span dir="rtl">לה׳ קרבן</span>) gebrauchen, sich aber gleich nach dem ersten Worte <span dir="rtl">לה׳</span> eines andren besinnen und das Gelübde unterlassen könnte. In diesem Falle aber würde man den Gottesnamen unnütz ausgesprochen haben. — Das Wort <span dir="rtl">קנמי</span> findet sich in der um die Mitte des 19. Jahrhunderts bei Sidon aufgefundenen Eschmunazar-Inschrift zweimal und bedeutet nach der Erklärung von S. Munk (im Journ. asiatique 1856, S. 296) „ich beschwöre, mein Schwur ergeht an …“, also soviel als <span dir="rtl">משביע אני</span>. Ebenso Kalisch, Jüd. Litteraturbl. 1880, S. 167; er sieht in <span dir="rtl">קנם</span> das syr. <span dir="rtl">ܩܢܽܘܡܳܐ</span> Person, Substanz; daher <span dir="rtl">קנמי</span> = bei meiner Person, bei meinem Leben! Anders Schlottmann in ZDMG X, 409, Nöldeke, ib. XXIX, 326. Die Inschrift selbst ist in dem Corpus inscriptionum semiticarum I, S. 16 ff. abgedruckt und erklärt. Bemerkenswert ist nur, dass <span dir="rtl">קונם</span> nach der Auffassung der Mischna eine Umschreibung für <span dir="rtl">קרבן</span>, also ein <span dir="rtl">נדר</span> ist, während es nach jener Inschrift eine Beschwörung, also <span dir="rtl">שבועה</span> sein müsste. Hinfällig ist damit die Annahme Frankels in seiner Monatsschr. 1856, S. 574, Anm. 5, dass das <span dir="rtl">ם</span> in <span dir="rtl">קונם</span> Suffix sei, das Wort selbst also soviel bedeute als „ihr Schöpfer, es sei ihrem Schöpfer gewidmet“ und deshalb eine Nebenbenennung für <span dir="rtl">קרבן לה׳</span> sei, wie etwa das latein. Diis sacrum. — Ebenso unwahrscheinlich ist die Ableitung Levys in seinem Wörterbuch, wonach zunächst <span dir="rtl">קרבן</span> in <span dir="rtl">קרן ,קבן</span> verkürzt und dieses dann in der Bedeutung von <span dir="rtl">قان</span> und <span dir="rtl">قين</span> (mit angehängtem <span dir="rtl">ם</span>) genommen wurde, sodass es = <span dir="rtl">קרבן לה׳</span> war. — Die hier in der Mischna angedeutete Formel muss z. B. gelautet haben: (<span dir="rtl">או עלי</span>) <span dir="rtl">קונם ככר זה עליך</span>, Konam sei dieses Brot für dich (oder für mich).</i> sei mein Mund, der mit Dir spricht, meine Hand, die mit Dir arbeitet, mein Fuss, der mit Dir geht“, so sind sie ihm verboten.<sup class="footnote-marker">65</sup><i class="footnote"> Obschon Konam die Umschreibung eines Gelübdes ist, ein Gelübde aber, da es eine Sache zum Genusse verbietet (s. N. 2), sich nur auf einen concreten Gegenstand, nicht aber auf eine Tätigkeit beziehen kann, sind ihm hier dennoch die verschiedenen Handlungen verboten, weil sich Konam auch auf Mund, Hand und Fuss beziehen kann und man bei Gelübden, die ohne genauere Bestimmung getan sind, in erschwerendem Sinne entscheidet, Ned. II, 4. Nach den Rabbinen ist ein Gelübde, das sich auf eine Tätigkeit und nicht auf eine Sache bezieht, auch gültig, s. Jore dea 213, 1.</i>
+
+Chapter 2
+
+Folgende<sup class="footnote-marker">1</sup><i class="footnote"> Zu <span dir="rtl">אלו</span> vgl. Ket. III, N. 1.</i> [Gelübde] sind erlaubt:<sup class="footnote-marker">2</sup><i class="footnote"> D. h. die Gelübde sind nichtig und bedürfen nicht erst der Lösung durch Gelehrte.</i> [Wenn jemand sagt:] „Profan sei,<sup class="footnote-marker">3</sup><i class="footnote"> Ed. Lowe liest <span dir="rtl">לחולין</span>. Aus Ned. 13b ist aber zu ersehen, dass <span dir="rtl">חולין</span> die richtige Lesart ist.</i> was ich von dem Deinigen essen werde,<sup class="footnote-marker">4</sup><i class="footnote"> Es ist selbstverständlich, dass der Gelobende die Sache geniessen darf, von der er sagt, sie solle profan sein; dieser ganze Fall ist daher überflüssig. Er ist wohl nur deshalb hierhergesetzt, um zu zeigen, dass ein Gelübde nicht bloss dann nichtig ist, wenn es dem Gegenstande den Character eines an sich verbotenen beilegt, sondern auch dann, wenn es ihm den eines zum Genusse erlaubten beilegt.</i> [oder] wie Schweinefleisch,<sup class="footnote-marker">5</sup><i class="footnote"> Lev. 11, 7. Das Gelübde ist nichtig, weil Schweinèfleisch nicht durch die freie Bestimmung des Menschen, sondern bereits durch Thoragesetz verboten ist (<span dir="rtl">דבר האסור</span>), s. Einl. S. 173, 2. Das Gleiche gilt auch in den folgenden Fällen.</i> wie ein Götze,<sup class="footnote-marker">6</sup><i class="footnote"> Deut. 7, 25. — <span dir="rtl">ע״ז</span> oder <span dir="rtl">עכו״ם</span> heisst in der Mischna nicht nur der Götzendienst, sondern auch der Götze selbst, vgl. Ab. s. I, 3 u. o.</i> wie Tierfelle, die dem Herzen gegenüber aufgerissen sind,<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">לבב</span> ein verb. denomin. von <span dir="rtl">לב</span>, am Herzen oder in der Gegend des Herzens etwas tun. — Die Heiden pflegten das Fell noch lebender Tiere dem Herzen gegenüber aufzureissen, das Herz herauszunehmen und dem Götzen als Opfer darzubringen; s. auch Ab. sara II, 3.</i> wie Aas,<sup class="footnote-marker">8</sup><i class="footnote"> Deut. 14, 21.</i> wie Zerrissenes,<sup class="footnote-marker">9</sup><i class="footnote"> Ex. 22, 30. Im Talmud: <span dir="rtl">וטרפות</span>.</i> wie Geschmeiss,<sup class="footnote-marker">10</sup><i class="footnote"> Lev. 11, 11. 13. 20. 23.</i> wie Gewürm,<sup class="footnote-marker">11</sup><i class="footnote"> Lev. 11, 29. 41. Im Talmud: <span dir="rtl">ורמשים</span>.</i> wie die Teighebe<sup class="footnote-marker">12</sup><i class="footnote"> Num. 15, 20.</i> Arons<sup class="footnote-marker">12a</sup><i class="footnote"> Aron ist nur als Beispiel eines Priesters genannt, weil er der erste aller Priester war.</i> oder wie seine Hebe,“<sup class="footnote-marker">13</sup><i class="footnote"> Num. 18, 8; Lev. 22, 10. — Challa und Hebe erhalten zwar ihre Weihe erst durch die Bestimmung des Menschen, ein Gelübde, das einem Gegenstand ihren Character beilegt, sollte daher eigentlich gültig sein. Es ist gleichwohl ungültig, weil derjenige, der Challa oder Hebe abscheidet, nicht sowohl die Absicht hat, über das Abgeschiedene ein Verbot (für Nichtpriester) auszusprechen als vielmehr durch diese Handlung den Teig resp. das Getreide zum Genusse geeignet zu machen. Insofern heissen Challa und Hebe nicht <span dir="rtl">דבר הנדור</span> (s. Ned. I, N. 55), zumal sie ja nicht erst durch die Bestimmung des Menschen, sondern auch ursprünglich schon zum Genusse verboten waren (als Tebel, s. Sanh. VIII, N. 23 und Mak. III, N. 27). — Die Mischna zählt hier Dinge auf, bei denen die Grade des Verbotes verschieden sind: zunächst Schweinefleisch, das nur zum Essen verboten, dann Götzen, die auch zur Nutzniessung verboten sind, darauf Teile von Götzenopfern, die niemals den Character eines Götzen verlieren, während dies bei Götzen selbst der Fall sein kann (s. Ab. sara IV, 4 ff). Es folgen: Aas, bei dem das Gesetz insofern noch strenger als bei den vorgenannten Dingen ist, als es in der Grösse einer Olive [levitisch] verunreinigt (Nid. 42 b); Zerrissenes, das eigentlich schon vorher, neben dem Schweinefleisch aufgezählt sein müsste, aller gewöhnlich in Verbindung mit Aas genannt wird; Geschmeiss und Gewürm, das bereits in der Grösse einer Linse [levitisch] verunreinigt (Chag. 11a). Zuletzt werden Challa und Hebe genannt, weil sie „Heiligtümer“ sind.</i> so ist es [ihm] erlaubt.<sup class="footnote-marker">2</sup><i class="footnote"> D. h. die Gelübde sind nichtig und bedürfen nicht erst der Lösung durch Gelehrte.</i> Wenn jemand zu seiner Frau sagt: „Du seist mir [verboten] wie meine Mutter“,<sup class="footnote-marker">14</sup><i class="footnote"> <span dir="rtl">אמא</span> = meine Mutter, ef. Mid. I, 2, ähnlich wie <span dir="rtl">אבא</span> = mein Vater, s. Ket. II, Note 61. Die Mutter ist nur als Beispiel einer dem Gelobenden zur Ehe verbotenen Frau gewählt.</i> so öffnet man ihm von andrer Seite einen Ausweg [zur Reue],<sup class="footnote-marker">15</sup><i class="footnote"> Es genügt zur Lösung des Gelübdes nicht, dass er erklärt, er bereue, sein Gelübde überhaupt getan zu haben und würde es bei richtiger Überlegung durchaus nicht ausgesprochen haben (<span dir="rtl">חרטה מעקרא</span>); es genügt auch nicht, dass man ihm durch den Hinweis auf die Pflicht der Pietät gegen die Eltern einen Ausweg zur Reue eröffnet, indem man etwa zu ihm sagt: hättest du bedacht, dass es ein Mangel an Ehrerbietung gegen deine Mutter ist, ein solches Gelübde zu tun, so hättest du es gewiss nicht ausgesprochen. Er muss vielmehr einen Kundigen um die Entscheidung befragen und dieser muss ihm die Möglichkeit, sein Gelübde zu bereuen, durch den Hinweis auf andre Momente als die Pietät gegen die Mutter eröffnen und kann es dann erst lösen. Vgl. auch M. 5 und Ned. IX, 1.</i> damit er hierin nicht leichtsinnig sei.<sup class="footnote-marker">16</sup><i class="footnote"> <span dir="rtl">הקיל ראש</span>, leicht sein mit Bezug auf die Gesinnung, leichtsinnig sein, s. Ber. IX, 5; <span dir="rtl">קלות ראש</span>, Leichtsinn, Ned. II, 5 Ende, Ab. III, 14. — Obschon das Gelübde eigentlich ohne weiteres ungültig sein sollte, da er es in Verbindung mit etwas getan, das ihm schon durch Thoragesetz verboten ist, nämlich seiner Mutter, verfährt man dennoch hier strenger, um zu verhüten, dass ein Mann in Momenten der Aufregung sich durch Gelübde den ehelichen Umgang versage; vgl. auch Ket. V, 6. Nach dem Talmud (Ned. 14a) ist diese Bestimmung der Weisen jedoch nur für Unkundige (<span dir="rtl">עם הארץ</span>) getroffen; zur Halacha s. Jore dea 205, 1.</i> [Wenn jemand sagt:] „Konam,<sup class="footnote-marker">17</sup><i class="footnote"> S. Ned. I, N. 23.</i> dass ich nicht schlafen,<sup class="footnote-marker">18</sup><i class="footnote"> Ed. Lowe, ed. princ., Ms. Or. 567 und Talmudausg. haben <span dir="rtl">שאני</span>; R. Nissim z. St. erklärt <span dir="rtl">שאני</span> für die richtige Lesart, weil Konam als Umschreibung von <span dir="rtl">נדר</span> ein sachliches Gelöbnis ist, s. Ned. I, N. 3. Es wäre dann zu übersetzen: Konam (d. h. wie Opfer verboten) sei mir der Schlaf, den ich schlafen werde u. s. w.</i> [oder] dass ich nicht sprechen, dass ich nicht gehen werde,“<sup class="footnote-marker">19</sup><i class="footnote"> Nach der Thora wäre das Gelübde nicht bindend, da es sich nur auf eine Tätigkeit, nicht aber auf einen greifbaren Gegenstand bezieht, vgl. Ned. I, N. 65.</i> [oder] wenn jemand zu seiner Frau sagt: „Konam, dass ich Dir nicht beiwohnen<sup class="footnote-marker">20</sup><i class="footnote"> <span dir="rtl">שמש</span>, bedienen ist hier euphemistischer Ausdruck für „beiwohnen“, vgl. Ket. V, N. 57.</i> werde,“<sup class="footnote-marker">21</sup><i class="footnote"> Der Mann ist zum ehelichen Umgang nach der Thora verpflichtet und hat kein Recht, sich durch ein Gelübde dieser Pflicht zu entziehen, sowenig etwa jemand einem andren eine Sache zum Genusse verbieten kann, über die er selbst nicht zu verfügen hat. Der Fall unsrer Mischna muss deshalb so erklärt werden, dass er gesagt hat: Konam sei mir der Genuss Deiner Beiwohnung; in diesem Falle ist das Gelübde gültig, da man dem Gelobenden nicht einen Genuss gestatten darf, den er sich selbst versagt hat.</i> so tritt hier [das Gesetz] in Kraft: „Er darf sein Wort nicht entweihen“ (Num. 33, 3).<sup class="footnote-marker">22</sup><i class="footnote"> Die Gültigkeit der Gelübde ist hier (nach Ned. 15a) jedoch nur eine rabbinische Anordnung, weil sie nicht greifbare Gegenstände betreffen. In dem letzten Falle darf also der Mann keinen ehelichen Umgang pflegen, obschon er nach der Thora dazu verpflichtet wäre (Gen. 1, 28; Ex. 21, 10), weil die Weisen die Kraft haben, unter Umständen ein Thoragesetz aufzuheben, indem sie anordnen, die Ausübung eines Gebotes zu unterlassen (<span dir="rtl">יש כת לחכמים לעקור דבר מן התורה בשב ואל תעשה</span>). Nach Tos. s. v. <span dir="rtl">רבינא</span> ist in diesem Falle das Gelübde auch nach der Thora gültig.</i> [Wenn jemand sagt:] „Ich schwöre, dass ich nicht schlafen,<sup class="footnote-marker">23</sup><i class="footnote"> Eig.: „ein Schwur, dass u. s. w.“ Der Schwur ist hier nur dann bindend, wenn er für kurze Zeit den Schlaf verbieten sollte. Wenn aber jemand schwört, drei Tage lang nicht zu schlafen, so ist er die Geisselstrafe schuldig, da er einen vergeblichen Eid (<span dir="rtl">שבועת שוא</span>) geleistet, indem er sich durch den Schwur zu etwas physisch Unmöglichem verpflichtet (s. Scheb. III, 8). In diesem Falle hat der Eid keine Folge, und der Schwörende macht sich sofort strafbar.</i> [oder] dass ich nicht reden, dass ich nicht gehen werde“, so ist es [ihm] verboten.<sup class="footnote-marker">24</sup><i class="footnote"> Nach der Thora; denn der Eid ist auch gültig, wenn er sich nicht auf einen Gegenstand, sondern auf eine Tätigkeit bezieht, s. Ned. I, N. 3. — Die Mischna zählt hier nicht parallel dem vorigen Satze den Fall auf: <span dir="rtl"> שבועה שאיני משמשך</span>, ich schwöre, dir nicht beizuwohnen, weil dieser Schwur ungültig wäre wie jeder Schwur, der auf die Übertretung eines Verbotes oder die Unterlassung eines Gebotes abzielt, s. Scheb. III, 6. Und selbst wenn man diese Formel (ähnlich wie oben N. 21) dahin erklären wollte, dass er meint: <span dir="rtl">הנאת תשמישך יאסר עלי בשבועה</span>, der Genuss deiner Beiwohnung sei mir durch Eid verboten, wäre dieser Ausspruch nicht bindend, da ein Schwur in Form eines Gelübdes hinsichtlich der Übertretung oder Erfüllung eines Gesetzes nicht bindend ist, s. Jore dea 239, 4. [Damit erledigt sich die von L. Heller in Tos. Jomtob s. v. <span dir="rtl">שבועה</span> aufgeworfene Frage].</i>
+[Wenn jemand sagt:] „Opfer! Ich werde von dem Deinigen nicht essen,<sup class="footnote-marker">25</sup><i class="footnote"> Bei Anwendung dieser Formel ist ihm der Genuss vom Gute des Andren erlaubt, weil sie wie ein „Schwur beim Opfer“ klingt, ein solcher Schwur aber ist ungültig. Sollte es aber ein Gelübde sein, so würde es soviel heissen als: Opfer sei, was ich von dem Deinigen nicht essen werde, woraus zu schliessen wäre: was ich aber wohl von dem Deinigen essen werde, soll nicht Opfer sein, und auch dann müsste ihm der Genuss erlaubt sein. — Dieser Satz der Mischna steht aber nicht im Widerspruch mit dem in Ned. I, 3: <span dir="rtl">לא חולין לא אוכל לך … אסור</span>, dem die Deutung gegeben wurde: nicht profan sei es, ich will deshalb von dem Deinigen nicht essen, während in unsrer Mischna <span dir="rtl">קרבן לא אוכל לך .. מותר</span> nicht in ähnlicher Weise gedeutet wird. Denn jener Satz in I, 3 liess nicht die Deutung eines Schwures zu, sondern nur die eines Gelübdes, er musste daher in erschwerendem Sinne entschieden werden; die Formel <span dir="rtl">קרבן לא אוכל לך</span> hingegen lässt auch die Deutung eines Schwures zu und diese Deutung hat sogar die grössere Wahrscheinlichkeit für sich, sie ist daher in erleichterndem Sinne zu entscheiden, obschon sonst Gelübde ohne genauere Bestimmung strenger aufzufassen sind, Ned. II, 4.</i> [oder] Opfer, dass ich von dem Deinigen essen werde,<sup class="footnote-marker">26</sup><i class="footnote"> Die Talmudausg. lesen: <span dir="rtl">הא קרבן </span>, und so ist auch die Lesart bei Raschi, R. Ascher und R. Nissim. Nach dem Talmud z. St. ist das <span dir="rtl">הא קרבן</span> resp. das <span dir="rtl">הקרבן</span>, das auch in unsrer Mischna als Lesart bestanden hat (vgl. Schit. mekub.), als Schwur aufzufassen = „bei diesem Opfer“, der Schwur aber bei dem Leben eines Opfers ist ungültig, der Genuss daher erlaubt. Anders wurde das <span dir="rtl">קרבן שאוכל לך</span> in Ned. I, 4 gedeutet, s. dort N. 62.</i> [oder] nicht Opfer, ich werde von dem Deinigen nicht essen,“<sup class="footnote-marker">27</sup><i class="footnote"> Ms. Or. 567 liest <span dir="rtl">שלא אוכל</span>. — Aus dem Talmud (Ned. 16a) ist zu ersehen, dass er <span dir="rtl">לקרבן</span> gelesen hat; und so citleren auch R. Nissim und R. Ascher unsre Mischna. Danach ist die Formel hier so zu erklären: nicht Opfer sei, was ich von dem Deinigen nicht essen werde; daraus ist also zu schliessen: Opfer sei, was ich von dem Deinigen wohl essen werde. Danach müsste es ihm eigentlich zum Genusse verboten sein. Indess erklärt der Talmud, dass dieser Satz nur im Sinne des R. Meir gesagt ist, der den Schluss aus der negativen Form eines Ausspruchs auf die positive nicht gelten lässt, um daraus etwa ein gültiges Gelübde zu construieren (<span dir="rtl">לית ליה מכלל לאו אתה שומע הן</span>), der vielmehr verlangt, dass man den Gegenstand, dessen Character man einer erlaubten Sache beilegen will (also hier das Opfer), positiv und ausdrücklich nennt. Aus diesem Grunde wurde auch die Formel <span dir="rtl">לקרבן לא אוכל לך </span> in Ned. I, 4 anders gedeutet (s. dort N. 64) und entschied dort R. Meir in erschwerendem Sinne.</i> so ist es [ihm] erlaubt. [Wenn jemand sagt:] „ein Schwur! Ich werde von dem Deinigen nicht essen,<sup class="footnote-marker">28</sup><i class="footnote"> Ed. princ. liest <span dir="rtl">שלא אוכל</span>, und so lasen auch R. Ascher und Schit. Mekub. — Diese Formel ist die eines richtigen Schwures und bedeutet: ich schwöre, von dem Deinigen nicht zu essen.</i> [oder] ein Schwur,<sup class="footnote-marker">29</sup><i class="footnote"> Der Talmud liest: <span dir="rtl">הא שבועה</span>, Mëiri <span dir="rtl">השבועה</span>.</i> wenn ich von dem Deinigen essen werde,<sup class="footnote-marker">30</sup><i class="footnote"> Die Formel soll nicht etwa heissen: ich schwöre, dass ich von dem Deinigen essen werde, denn in diesem Falle ist er verpflichtet, seinen Schwur zu halten und zu essen, s. Scheb. III, 1, und das <span dir="rtl">לך</span>, das er hier hinzufügt, ändert an seiner Verpflichtung nichts. Der Fall lag hier vielmehr so, dass A von B dringend ersucht worden ist bei ihm zu essen, A aber diese Einladung wiederholt abgelehnt hat und dann seine Weigerung noch dadurch bekräftigt, dass er erklärt: ein Schwur sei, wenn ich u. s. w., d. h. also soviel als: ich schwöre, dass ich von dem Deinigen nicht essen werde.</i> [oder] kein Schwur, ich werde von dem Deinigen nicht essen,“<sup class="footnote-marker">31</sup><i class="footnote"> Das will sagen: es sei mir nicht durch Schwur verboten, was ich von dem Deinigen nicht essen werde, woraus zu schliessen ist: was ich von dem Deinigen essen werde, sei mir durch Schwur verboten. Auch dieser Satz ist im Sinne von R. Meir; denn dieser lehrt, dass der Schluss aus dem negativen Satz auf den positiven nur dort unzulässig ist (s. N. 27), wo es sich um Geldfragen oder solche Dinge handelt, die Geldeswert haben, daher auch bei Gelübden, die sich nur auf concrete Gegenstände beziehen, die einen gewissen Wert repräsentieren. Bei Verboten aber, wie bei Eiden, die auch auf Tätigkeiten sich beziehen können, die keinen realen Wert haben (vgl. Ned. II, 1 Ende) hält auch R. Meir jenen Schluss für zulässig. S. auch Scheb. IV, 13 u. N. 65 .</i> so ist es [ihm] verboten. Hierin sind die Schwüre strenger als die Gelübde.<sup class="footnote-marker">32</sup><i class="footnote"> Dies kann sich nicht auf die erste Hälfte dieser Mischna beziehen, um etwa zu betonen, dass nur bei Eiden, aber nicht bei Gelübden der Schluss von der Verneinung auf die Bejahung zulässig ist und dass deshalb <span dir="rtl">קרבן לא אוכל לך … מותר</span>, dagegen die parallele Formel <span dir="rtl">שבועה לא אוכל לך … אסור</span> sei; denn aus den Worten: „hierin sind die Schwüre strenger als die Gelübde“ wäre zu entnehmen, dass in gewissem Sinne auch diese streng seien, wenn auch nicht ganz so streng wie jene. Dies aber ist tatsächlich nicht der Fall, denn das <span dir="rtl">מותר</span> in unsrer Mischna bedeutet, dass das Gelübde ohne weiteres nichtig ist und nicht erst der Auflösung bedarf, während das <span dir="rtl">אסור</span> hier besagt, dass der Schwur auch nach der Thora bindend ist. Der Satz <span dir="rtl">זה חומר וכו׳</span> bezieht sich vielmehr auf den letzten Teil der vorig en Mischna, in dem gesagt war, <span dir="rtl">קונם שאיני ישן … הרי זה בלא יחל דכרו</span>, dagegen <span dir="rtl">שבועה שאיני ישן … אסור</span>, wonach ein Gelübde, das sich auf ein Abstractum oder eine Tätigkeit bezieht, nur nach den Rabbinen bindend ist, ein ebensolcher Schwur aber nach der Thora.</i> Aber Gelübde sind auch [zuweilen] strenger als Schwüre. In welchem Falle z. B.? Wenn jemand sagt: „Konam<sup class="footnote-marker">17</sup><i class="footnote"> S. Ned. I, N. 23.</i> sei die Laubhütte, die ich machen werde,<sup class="footnote-marker">33</sup><i class="footnote"> Das Gebot s. Lev. 23, 42.</i> [oder] der Lulab, den ich nehmen werde,<sup class="footnote-marker">34</sup><i class="footnote"> Lulaw, der Palmzweig, ist Bezeichnung für den ganzen Feststrauss, Lev. 23, 40.</i> die Gebetriemen, die ich anlegen werde,“<sup class="footnote-marker">35</sup><i class="footnote"> Ex. 13, 9. 16; Deut. 6, 8; 11, 18.</i> so ist es ihm [wenn] in Form von Gelübden [ausgesprochen] verboten,<sup class="footnote-marker">36</sup><i class="footnote"> Denn die Pflicht, in der Sucka zu wohnen u. s. w., ruht auf der Person, das Gelübde aber trifft die Sache; man kann sich daher durch ein [sachliches] Gelübde selbst die Erfüllung eines Gebotes unmöglich machen.</i> [wenn aber] in Form von Schwüren [ausgesprochen] erlaubt,<sup class="footnote-marker">37</sup><i class="footnote"> Denn der Schwur bindet den Willen des Menschen nur in Bezug auf eine Handlung, die er nach Belieben tun oder lassen kann, hinsichtlich des Gebotes ist er aber bereits durch die Thora gebunden, der Schwur ist deshalb nicht bindend.</i> weil man nicht schwören kann, die Gebote zu übertreten.<sup class="footnote-marker">38</sup><i class="footnote"> Der Eid hat zwar keine bindende Wirkung, der Schwörende ist jedoch die Geisselstrafe schuldig, weil er einen vergeblichen Eid geleistet, d. h. einen solchen, der wirkungslos bleiben muss, weil er mit einem Thoragesetz collidiert (<span dir="rtl">שבועת שוא</span>); s. Scheb. III, 8. Ebenso ist ein Schwur, ein Thoragebot zu erfüllen, ohne Folge und die Übertretung nicht strafbar; s. ebendas. und Ned. I, N. 13.</i>
+Es giebt ein Gelübde in einem andren, aber nicht einen Schwur in einem andren.<sup class="footnote-marker">39</sup><i class="footnote"> Auch in dieser Hinsicht sind Gelübde strenger als Schwüre; darum folgt diese Mischna unmittelbar auf die vorhergehende.</i> Wie ist das zu verstehen? Wenn [z. B.] jemand sagt: „Ich will ein Nasir sein, wenn ich essen werde,<sup class="footnote-marker">40</sup><i class="footnote"> Dieser Bedingungssatz ist eigentlich überflüssig, denn schon durch den Ausspruch der Formel <span dir="rtl">נזיר הריני</span> ist der Gelobende verpflichtet ein Nasirat zu halten; jener Satz ist nur, wegen des Parallelismus mit dem folgenden Satze hinzugefügt, in welchem die Worte <span dir="rtl">שלא אוכל</span> notwendig sind.</i> ich will ein Nasir sein, wenn ich essen werde,“<sup class="footnote-marker">41</sup><i class="footnote"> Mëiri liest noch ein drittes mal: <span dir="rtl">הריני נזיר אם אוכל ואכל</span>; aber auch nach unsrem Text ist der Fall beliebig oft hinzuzudenken, vgl. Ket. XI, N. 33.</i> und dann isst, so ist er durch jedes einzelne [Gelübde dazu] verpflichtet.<sup class="footnote-marker">42</sup><i class="footnote"> Er muss für jeden Ausspruch ein Nasirat von 30 Tagen halten (Nas. I, 3) und am Ende jedes Nasirats die Num. 6, 13ff. vorgeschriebenen Opfer darbringen; insofern tritt also ein Gelübde in Kraft, während ein gleiches bereits wirksam ist. Er muss aber die Nasirate nach einander halten, da er die Tage nicht anders zählen kann. — Die Mischna wählt hier als Beispiel eines Gelübdes das Nasirat, weil dieses nur durch ein ausdrückliches Gelöbnis bedingt ist (Num. 6, 2) und gerade aus der Häufung des Ausdrucks <span dir="rtl">נזיר להזיר</span> (ibid.) die Bestimmung abgeleitet wird, dass ein Nasirgelübde wirksam ist, auch wenn es infolge eines bereits getanen Nasirgelübdes zur Zeit noch nicht erfüllt werden kann (<span dir="rtl">נזירות חלה על נזירות</span>). Die gleiche Bestimmung wird dann auf alle Gelübde übertragen, sodass jemand, der z. B. zweimal gesagt hat: „ich gelobe ein Opfer zu bringen, wenn ich dieses Brot essen werde“, zwei Opfer bringen muss. Nur in dem Falle, wenn er sich den Genuss des Brotes durch die zweimal ausgesprochene Formel: „<span dir="rtl">קונם ככר זה עלי</span>, Konam sei mir dieses Brot“ versagen wollte, könnte die Wiederholung nicht wirksam sein, weil ihm das Brot bereits durch den ersten Ausspruch zum Genusse verboten war und ein bereits verbotenes Object nicht zum zweiten mal von einem Verbote betroffen weiden kann (<span dir="rtl">אין איסור חל על איסור</span>, vgl. Jeb. III, N. 67).</i> [Wenn er aber sagt:] „Ich schwöre, dass ich von dem Deinigen nichts essen werde, ich schwöre, dass ich von dem Deinigen nichts essen werde,“ und dann isst, so ist er nur einmal schuldig.<sup class="footnote-marker">43</sup><i class="footnote"> Wenn er mutwillig den Schwur nicht gehalten hat, so ist er nur ein mal die Geisselstrafe schuldig, wenn aber unvorsätzlich, so braucht er nur ein „auf- und absteigendes Opfer“ zu bringen, wie dies bei Verletzung von Ausspruchs-Eiden (<span dir="rtl">שבועת בטוי</span>) Lev. 5, 4ff vorgeschrieben ist; s. auch Scheb. III, 7. Dies alles wegen Verletzung des ersten Schwures. Der zweite Schwur kann nicht mehr bindend sein, da das Brot ihm bereits durch den ersten Schwur zum Genusse verboten ist, der zweite mithin nur die Bedeutung haben könnte, dass er sich verpflichtet, ein Gebot zu erfüllen, nämlich seinen ersten Schwur zu halten; ein solcher Eid ist aber nichtig als <span dir="rtl">שבועת שוא</span>, vergeblicher Eid, Scheb. III, 6. Aus dem Wortlaute der Mischna, <span dir="rtl">אינו חייב אלא אחת</span>, er ist nur ein mal schuldig, ist übrigens zu schliessen, dass, wenn der erste Schwur durch einen Weisen gelöst wurde, der zweite immerhin gültig ist; denn sonst hätte die Mischna gesagt: „<span dir="rtl">הרי זה שבועה אחת</span>, so ist es nur ein Schwur“.</i>
+Bei Gelübden ohne nähere Bestimmung<sup class="footnote-marker">44</sup><i class="footnote"> Vgl. Ket. VI, N. 28. — Er hat ein Gelübde schlechthin ausgesprochen, ohne seine Absicht genauer zu erklären, und sagt dann, dass er mit der Deutung, die die Kundigen seinem Gelübde geben würden, einverstanden sein werde.</i> ist in erschwerendem Sinne zu entscheiden,<sup class="footnote-marker">45</sup><i class="footnote"> Da er nicht geschwiegen, sondern ein Gelübde getan, ist zu vermuten, dass er sich etwas zum Genusse versagen wollte.</i> wenn sie aber genauer erklärt werden,<sup class="footnote-marker">46</sup><i class="footnote"> D. h. wenn er das Gelübde schlechthin getan, dann aber erklärt, dass er dadurch keine Erschwerung auf sich nehmen wollte.</i> in erleichterndem Sinne.<sup class="footnote-marker">47</sup><i class="footnote"> Eine ähnliche Gegenüberstellung von <span dir="rtl">סתם</span> und <span dir="rtl">פירוש</span> s. Ab. sara I, 5.</i> Wie ist dies zu verstehen? Wenn [z. B.] jemand sagt: „Es sei mir [dieses Ding] wie gesalzenes<sup class="footnote-marker">48</sup><i class="footnote"> <span dir="rtl">מָלִיחַ</span>, nach der Form von <span dir="rtl">חמיץ</span>, Jes. 30, 24, <span dir="rtl">פליט ,עשיר</span> u. a. Es könnte auch <span dir="rtl">מְלִיחַ</span> analog der Form <span dir="rtl">גביר ,כסיל</span> punktiert werden.</i> Fleisch, wie Trankopfer-Wein,“ so ist es ihm, wenn er beim Geloben die Gott geweihten [Opfer]<sup class="footnote-marker">49</sup><i class="footnote"> Ms. Or. 567 hat <span dir="rtl">אם כשלמים נדר</span>, die Talmudausg. lesen <span dir="rtl">בשל שלמים </span>, wenn er an Friedensopfer dachte.</i> meinte,<sup class="footnote-marker">50</sup><i class="footnote"> Er erklärt, er habe beim Geloben an die Opfer gedacht, zu denen nach Lev. 2, 13 auch Salz gehört, oder an die Trankopfer, die im Heiligtum dargebracht wurden, Num. 15, 5.</i> verboten,<sup class="footnote-marker">51</sup><i class="footnote"> Weil diese Opfer erst durch die Bestimmung des Menschen ihre Weihe empfangen (<span dir="rtl">דבר הנדור</span>), die Beilegung ihres Characters an eine Sache daher ein correctes Gelübde ist; s. Einl. S. 173, 2.</i> wenn er aber beim Geloben die dem Götzen geweihten [Opfer] meinte,<sup class="footnote-marker">52</sup><i class="footnote"> Denen auch gesalzenes Fleisch und Weinspenden als Opfer dargebracht wurden.</i> erlaubt;<sup class="footnote-marker">53</sup><i class="footnote"> Denn diese Opfer sind durch Thoragesetz verboten (<span dir="rtl">דבר האסור</span>), und ein Gelübde, das einem Gegenstande ihren Character zuspricht, ist ungültig.</i> wenn er es unentschieden liess,<sup class="footnote-marker">54</sup><i class="footnote"> Er erklärt, dass er beim Geloben die Deutung im Sinne hatte, die die Weisen seinem Gelübde geben würden.</i> so ist es ihm verboten. [Wenn jemand sagt:] „Es sei mir [dieses Ding] wie Banngut,“ so ist es ihm, wenn er Gott geweihtes Banngut meinte,<sup class="footnote-marker">55</sup><i class="footnote"> Ein Gut, das für Zwecke des Tempeldienstes (<span dir="rtl">בדק הבית</span>) geweiht wird, Lev. 27, 28.</i> verboten,<sup class="footnote-marker">56</sup><i class="footnote"> Weil solches Gut erst durch die Weihe des Menschen seinen Character als etwas Verbotenes erhält; das Gelübde ist daher gültig.</i> wenn aber den Priestern geweihtes Banngut, erlaubt;<sup class="footnote-marker">57</sup><i class="footnote"> Denn darunter wird solches Gut verstanden, das bereits in den Besitz der Priester übergegangen und daher profan ist; vgl. auch Ned. I, N. 27.</i> wenn er es unentschieden liess, ist es ihm verboten. [Wenn jemand sagt:] „Es sei mir [dieses Ding] wie Zehnt,“ so ist es ihm, wenn er beim Ge- loben den Zehnt vom Vieh meinte,<sup class="footnote-marker">58</sup><i class="footnote"> Lev. 27, 32.</i> verboten,<sup class="footnote-marker">59</sup><i class="footnote"> Weil das zehnte Tier erst durch die Bestimmung des Eigentümers seine Weihe empfängt; es ist also <span dir="rtl">דבר הנדור</span>, s. N. 51. Es ist zwar das Tier, das als zehntes aus dem Stalle hinausgeht, an sich schon heilig (vgl. Bech. IX, 7), aber nicht ohne dass es aus dem Stalle hinausgeführt ist; die Weihe ist also immerhin erst durch eine Tätigkeit des Besitzers bedingt.</i> wenn aber den von der Tenne,<sup class="footnote-marker">60</sup><i class="footnote"> Ed. princ. liest: <span dir="rtl">אם במעשר דגן מותר</span>.</i> erlaubt;<sup class="footnote-marker">61</sup><i class="footnote"> Denn der Zehnt vom Getreide ist, nachdem die Leviten ihn erhalten, auch den Nichtleviten zum Genusse erlaubt, Num. 18, 30. Nach Raschi ist das Gelübde hier darum nichtig, weil der Zehnt, solange er noch in den Ähren steckt, durch Thoragesetz zum Genusse verboten, also <span dir="rtl">דבר האסור</span> ist.</i> wenn er es unentschieden liess, ist es ihm verboten. [Wenn jemand sagt:] „Es sei mir [dieses Ding] wie Hebe“, so ist es ihm, wenn er beim Geloben die Hebe der Tempelhalle meinte,<sup class="footnote-marker">62</sup><i class="footnote"> D. i. die Spende des halben Schekel, die jährlich im Adar erhoben wurde, um daraus die Opfer der Gemeinde und Andres zu bestreiten; sie wurde in einem besondren Zimmer, <span dir="rtl">לשכה</span>, aufbewahrt. Vgl. Schek. III, 1.</i> verboten,<sup class="footnote-marker">63</sup><i class="footnote"> Denn diese Hebe empfing ihre Weihe erst durch die Spender.</i> wenn aber die der Tenne,<sup class="footnote-marker">64</sup><i class="footnote"> Ed. princ. liest <span dir="rtl">אם של דגן מותר</span>.</i> erlaubt;<sup class="footnote-marker">65</sup><i class="footnote"> Vgl. Ned. II, N. 13.</i> wenn er es unentschieden liess, ist es ihm verboten. Dies sind die Worte des R. Meir. R. Jehuda<sup class="footnote-marker">66</sup><i class="footnote"> Der jerus. Talmud liest <span dir="rtl">וחכמים אומרים</span>.</i> sagt: Wenn man „Hebe“ schlechthin sagt, so ist es, falls es in Judäa geschieht, verboten,<sup class="footnote-marker">67</sup><i class="footnote"> Da die Bewohner Judäas in der Nähe des Heiligtums wohnten und gewöhnt waren, die Hebe der Tempelhalle zu spenden, so nannten sie diese auch „Hebe“ schlechthin. Es war also zu vermuten, dass, wenn sie Hebe sagten, sie auch die der Tempelhalle meinten und daher in erschwerendem Sinne zu entscheiden.</i> falls in Galiläa, erlaubt, denn die Bewohner Galiläas kennen die Hebe der Tempelhalle nicht.<sup class="footnote-marker">68</sup><i class="footnote"> Die Galiläer wohnten fern vom Heiligtum und kannten die Hebe der Tempelhalle nicht. Wenn sie von „Hebe“ schlechthin sprachen, war also nicht zu vermuten, dass sie jene Hebe meinten, sie konnten vielmehr nur an die Hebe von Getreide denken.</i> Wenn jemand den Ausdruck „Banngut“ schlechthin [bei einem Gelübde] gebraucht, so ist es, falls es in Judäa geschieht, erlaubt,<sup class="footnote-marker">69</sup><i class="footnote"> In Judäa lebten viele Priester, die Bewohner waren daher gewöhnt, das den Priestern geweihte Banngut einfach „Banngut“ zu nennen. Demnach sollte man erwarten, dass, wenn jemand in Judäa die Formel <span dir="rtl">חרם</span> schlechthin gebraucht, der Gegenstand, den das Gelübde treffen sollte, zum Genusse verboten sei. Der Talmud (Ned. 19 b) erklärt deshalb, dass dieser letzte Satz der Mischna nicht mehr die Ansicht des ersten Tanna vertritt, wonach bei Gelübden schlechthin in erschwerendem Sinne zu entscheiden sei, sondern die des R. Elasar b. Zadok, wonach in solchen Fällen in erleichterndem Sinne zu entscheiden ist.</i> falls in Galiläa, verboten, denn die Bewohner Galiläas kennen das den Priestern geweihte Banngut nicht.<sup class="footnote-marker">70</sup><i class="footnote"> In Galiläa waren Priester selten, man weihte daher dort nur selten Banngut den Priestern; wenn man also von „Banngut“ schlechthin sprach, dachte man nur an solches, das für die Zwecke des Tempeldienstes bestimmt war, und darum war der Gegenstand, den das Gelübde treffen sollte, zu verbieten. — Eine Differenz zwischen den Einwohnern Judäas und Galiläas auf dem Gebiete des Eherechts s. Ket. IV, 12.</i>
+Wenn jemand mit dem Ausdruck „Cherem“ ein Gelübde tut<sup class="footnote-marker">71</sup><i class="footnote"> Er sagt: <span dir="rtl">חפץ זה עלי חרם</span>, dieser Gegenstand sei mir Cherem.</i> und dann erklärt: „ich habe nur bei dem „Netze“ des Meeres gelobt,“<sup class="footnote-marker">72</sup><i class="footnote"> Er erklärt, er habe beim Geloben nicht an <span dir="rtl">חרם</span> im Sinne von „Banngut“ gedacht, sondern an <span dir="rtl">חרם</span> im Sinne von „Netz“, vgl. Ez. 26, 5; Hab. 1, 15.</i> oder wenn jemand mit dem Ausdruck „Korban“ ein Gelübde tut und dann erklärt: „ich habe nur bei den „Geschenken“<sup class="footnote-marker">73</sup><i class="footnote"> Ms. Or. 567 liest <span dir="rtl">בקורבנות</span>. — <span dir="rtl">קרבן</span> oder <span dir="rtl">קֻרבן</span> (Neh. 10, 35. 13, 31), wie das syr. <span dir="rtl">ܩܽܘܪܒܳܢ</span>, Spende, Gabe, Geschenk. Vgl. auch Targ. Onkelos Gen. 33, 21, wo <span dir="rtl">מנחה</span> mit <span dir="rtl">תקרבתא</span> wiedergegeben wird.</i> für Könige gelobt,“<sup class="footnote-marker">74</sup><i class="footnote"> Und nicht an „Opfer“ gedacht, die man im Tempel darbringt.</i> oder wenn jemand sagt: „azmi sei ein Opfer,“<sup class="footnote-marker">75</sup><i class="footnote"> Er sagt zu einem andren: „<span dir="rtl">הרי עצמי עליך קרבן</span>, „azmi“ sei für dich Opfer“, was bedeuten könnte: ich selbst sei dir verboten wie ein Opfer.</i> und dann erklärt: „ich habe nur bei dem „Knochen“ gelobt, den ich mir hingelegt, um bei ihm ein Gelübde zu tun,“<sup class="footnote-marker">76</sup><i class="footnote"> Um bei dem Zuhörer den Glauben zu erwecken, dass ich ein wirkliches Gelübde getan.</i> oder wenn jemand sagt: „Konam sei der Genuss, den ich von meiner Frau habe,“<sup class="footnote-marker">77</sup><i class="footnote"> Es kann auch heissen: „Konam sei der Genuss, den meine Frau von mir hat“; denn <span dir="rtl">נהנה</span> bedeutet sowohl „Nutzen haben“ als auch „nützlich sein, Nutzen gewähren“. In diesem Falle jedoch würde das Gelübde nur hinsichtlich dessen gelten können, was der Mann seiner Frau gesetzlich zu leisten nicht verpflichtet ist, Ket. VII, 1; vgl. auch Scheb. III, 4. In unsrer Mischna ist jedoch die obige Erklärung anzunehmen.</i> und dann erklärt: „ich habe nur gelobt von meiner frühern Frau, von der ich geschieden bin, [keinen Genuss zu haben,]“: so braucht man wegen aller dieser [Gelübde] nicht [die Gelehrten] zu befragen;<sup class="footnote-marker">78</sup><i class="footnote"> Und sie zu ersuchen, die Gelübde zu lösen, diese sind vielmehr von vornherein nichtig, und man glaubt den Gelobenden, wenn sie Gesetzeskundige sind, dass sie von Anfang an nicht die Absicht hatten, etwas durch Gelübde zu verbieten.</i> wenn sie sie aber befragen,<sup class="footnote-marker">79</sup><i class="footnote"> Sie sind des Gesetzes unkundig und glauben, ihr Gelübde sei gültig und bedürfe erst der Auflösung durch einen Weisen.</i> so bestraft man sie<sup class="footnote-marker">80</sup><i class="footnote"> Falls sie ihr Gelübde nicht gehalten haben, straft man sie dadurch, dass man ihnen den Bescheid giebt, sie müssen jetzt das Gelübde ebenso lange halten, als sie es bisher verletzt haben, sich also den Genuss des betr. Gegenstandes solange versagen, als sie ihn bisher sich erlaubt haben, Ned. 20a.</i> und erschwert es ihnen.<sup class="footnote-marker">81</sup><i class="footnote"> Es genügt nicht, dass der Gelobende einfach erklärt, er bereue überhaupt seine Gelübde getan zu haben, der Weise muss ihm vielmehr die Möglichkeit zur Reue erst dadurch eröffnen (<span dir="rtl">פתח</span>), dass er ihn fragt, ob die natürlichen Folgen des Gelübdes derart sind, dass er, wenn er mit gehöriger Umsicht sie erwogen hätte, niemals das Gelübde getan haben würde, und nur dann, wenn der Gelobende diese Frage zu bejahen imstande ist, kann das Gelübde gelöst werden. Vgl. auch oben N. 15.</i> Dies sind die Worte des R. Meir. Die Weisen aber sagen: man öffnet ihnen von andrer Seite einen Ausweg [zur Reue]<sup class="footnote-marker">82</sup><i class="footnote"> Es genügt, wenn der Weise den Gelobenden darauf aufmerksam macht, dass sein Gelübde in erschwerendem Sinne wohl keine Geltung haben sollte, indem er ihm z. B. sagt: Du hast doch gewiss nicht in der Absicht dein Gelübde getan, dass, als du die Formel <span dir="rtl">קרבן</span> gebrauchtest, dir der Gegenstand wirklich verboten sein sollte; wenn dann der Gelobende erklärt, dies entspreche seiner Absicht, so kann das Gelübde gelöst werden. Aber auch nach den Weisen genügt es nicht, wenn der Kundige zum Gelobenden einfach sagt: da du ja nur die „Geschenke“ für die Könige im Sinne hattest, so ist das Gelübde überhaupt nichtig und der Gegenstand dir erlaubt.</i> und belehrt sie,<sup class="footnote-marker">83</sup><i class="footnote"> Dass man nicht zum Scherze oder um Andre irrezuführen, ein Gelübde aussprechen dürfe, wie sie es getan; man hält ihnen auch vor, dass sie sich bei denen, die gerade die Übertretung des Gelübdes wahrnehmen, ohne die genaueren Umstände zu kennen, dem Verdachte aussetzen, ein gültiges Gelübde zu verletzen. Dagegen verlangen die Weisen nicht, dass sie zur Strafe das Gelübde so lange halten, als sie es bisher unerlaubterweise verletzt haben, s. N. 80.</i> damit<sup class="footnote-marker">84</sup><i class="footnote"> In der ed. princ. fehlt <span dir="rtl">כדי</span>.</i> sie nicht leichtsinnig mit Gelübden umgehen.
+
+Chapter 3
+
+Vier Gelübde haben die Weisen für nichtig erklärt:<sup class="footnote-marker">1</sup><i class="footnote"> <span dir="rtl">התיר</span> heisst hier wie im Anfang des zweiten Abschnitts nicht „erlauben“, sondern „für nichtig (<span dir="rtl">מותר</span>) erklären“. Die folgenden Gelübde bedürfen nicht erst der Lösung durch Gelehrte.</i> Gelübde der Aneiferung,<sup class="footnote-marker">2</sup><i class="footnote"> <span dir="rtl">זרז</span>, syr. <span dir="rtl">ܐܰܪܰܐ</span>, anspornen, aneifern, rüsten, das aram. Äquivalent für das bibl.-hebr. <span dir="rtl">חלץ</span>, vgl. Num. 32, 21 u. s.; davon <span dir="rtl">זירוזין</span> = Anspornung, Aneiferung. — <span dir="rtl">נדרי זירוזין</span>, Gelübde, die von vorn herein nicht ernst gemeint sind, sondern nur zu dem Zwecke ausgesprochen werden, um jemand zu bewegen, von seiner Meinung abzustehen.</i> Gelübde der Übertreibung,<sup class="footnote-marker">3</sup><i class="footnote"> <span dir="rtl">הבאי</span>, von einem Grundwort <span dir="rtl">הב</span> (vgl. <span dir="rtl">הבהב</span>), eigentl. (eitler) Dunst, warmer Hauch, daher = Nichtiges, Eitles, Übertriebenes, Levy Wtb. Da es auch <span dir="rtl">הוואי</span> geschrieben wird, wie ed. Lowe in unsrer Mischna liest, kann man es auch mit dem arab. <span dir="rtl">هوا</span> = Hauch, Luft in Verbindung bringen; vgl. Kohut, Aruch III, 173b. Vielleicht hängt es auch mit dem arab. <span dir="rtl">هبا</span> = Staubwirbel, Staubatom zusammen, womit Bar Bahlûl das aram. <span dir="rtl">הבלא</span> (bibl.-hebr. <span dir="rtl">הבל</span>) wiedergiebt. Sowohl „Hauch“ als „Staubatom“ kann als Bild des Nichtigen zur Bezeichnung von Eitlem und Übertriebenem dienen; Bacher, Terminologie S. 29, Anm. 1. <span dir="rtl">נדרי הבאי</span> sind also Gelübde, die an hyperbolische Aeusserungen geknüpft sind.</i> Gelübde des Irrtums<sup class="footnote-marker">4</sup><i class="footnote"> D. h. Gelübde, die auf Irrtum oder Vergessenheit beruhen.</i> und Gelübde [die infolge] des höheren Zwanges<sup class="footnote-marker">5</sup><i class="footnote"> <span dir="rtl">אונסין</span>, das die Mischnaausg. haben, ist als Plural zu <span dir="rtl">אוֹנֶס</span> mit der mater lectionis <span dir="rtl">ו</span> für das kurze o geschrieben, daher <span dir="rtl">אֳנָסִין</span> zu punctieren; vgl. Ket. II, N. 60. Ed. Lowe hat <span dir="rtl">אנסים</span>.</i> [unerfüllbar geworden sind]. Was ist unter Gelübden der Aneiferung zu verstehen? Wenn [z. B.] jemand einen Gegenstand verkauft und sagt: „Konam,<sup class="footnote-marker">6</sup><i class="footnote"> Er sagt: Konam (s. Ned. I, N. 23) sei mir dieses Brot, wenn ich dir u. s. w. Nach R. Nissim ist das Beispiel so aufzufassen: er sagt, Konam solle ihm das Geld, das er für den Gegenstand bekommt, sein, wenn er ihn billiger lässt u. s. w.; der Käufer erwidert, die Ware solle ihm Konam sein, wenn er zum Schekel u. s. w.</i> dass ich dir vom [Preise eines] Sela<sup class="footnote-marker">7</sup><i class="footnote"> Der Sela war = 2 gewöhnlichen Schekel, (vgl. M. scheni II, 8), im Gegensatz zum Schekel des Heiligtums, der = 1 Sela war, vgl. Ket. I, N. 9.</i> nichts nachlasse,“ und der andre sagt: „Konam, dass ich dir zum [Betrage eines] Schekel nichts zulege,“<sup class="footnote-marker">8</sup><i class="footnote"> Er bietet also nur die Hälfte.</i> so waren beide mit drei Denaren<sup class="footnote-marker">9</sup><i class="footnote"> Der Sela hatte 4 Denare.</i> einverstanden.<sup class="footnote-marker">10</sup><i class="footnote"> Sie hatten beide nicht die Absicht ein wirkliches Gelübde zu tun, der Verkäufer wollte vielmehr nur den Preis in die Höhe treiben und den Käufer veranlassen sein Angebot zu erhöhen, dieser wiederum wollte den Preis nur drücken. Obgleich sonst als Regel gilt, dass ein Gelübde so gehalten werden muss, wie es ausgesprochen ist, unbekümmert darum, ob der Gelobende sich vielleicht insgeheim vorbehält, das Erklärte nicht zu meinen oder zu wollen (<span dir="rtl">דברים שבלב אינם דברים</span>), wird in unsrem Falle dennoch von der Regel abgewichen, weil es vielfach üblich ist, dass Kaufleute so wie hier verhandeln, die Absicht beider daher von vornherein klar war. Wenn jedoch jeder bei seinem Worte bleibt, sodass der Kauf dadurch nicht zu stande kommt, oder ausdrücklich erklärt, dass er wirklich ein Gelübde habe tun wollen, so ist dieses gültig, J. dea 231, 1.</i> Rabbi Elieser, Sohn Ja- kobs,<sup class="footnote-marker">11</sup><i class="footnote"> Ms. Or. 567 hat nur <span dir="rtl">ר׳ אליעזר אומר</span>.</i> sagt: auch wenn einer den andren durch Gelübde zwingt, bei ihm zu speisen.<sup class="footnote-marker">12</sup><i class="footnote"> Nach dem Talmud (Ned. 23b) ist der Fall so: A fordert B auf, bei ihm zu speisen, dieser aber weigert sich der Einladung zu folgen. Wenn nun A zu B sagt: ich will von dem Deinigen keinen Genuss mehr haben, wenn du nicht bei mir speist, so ist das nicht als wirkliches Gelübde aufzufassen, sondern nur als ein Ausdruck der Aneiferung, dass B bei ihm durchaus speisen solle, und wenn dann auch B bei seiner Ablehnung verharrt, darf A dennoch von ihm einen Genuss haben.</i> Man<sup class="footnote-marker">13</sup><i class="footnote"> Ed. Lowe liest <span dir="rtl">ואמר</span>, ed. princ. <span dir="rtl">ויאמר</span>, der bab. Talmud <span dir="rtl">יאמר לו</span>.</i> kann erklären:<sup class="footnote-marker">14</sup><i class="footnote"> Vor diesem Satz ist nach dem Talmud zu ergänzen: wenn jemand wünscht, dass seine Gelübde überhaupt ungültig sein sollen, so kann er am Anfang des Jahres [oder auch zu einer andren Zeit] erklären u. s. w.</i> „jedes Gelübde, das ich tun<sup class="footnote-marker">15</sup><i class="footnote"> In der Mischna fällt in der Regel bei den Verba <span dir="rtl">פ״נ</span> das <span dir="rtl">נ</span> im Infinitiv ab und das vorgesetzte <span dir="rtl">ל</span> erhält den Vocal i, auch bei solchen Zeitwörtern, die in der Bibel das <span dir="rtl">נ</span> beibehalten, wie hier <span dir="rtl">לדור</span> trotz <span dir="rtl">לנדר</span>, Num. 6, 2; Deut. 23, 23; vgl. <span dir="rtl">ליטע</span> (von <span dir="rtl">נטע</span>) Schebiit II, 1 trotz <span dir="rtl">לנטע</span> Jes. 51, 16; <span dir="rtl">לגוף</span> (von <span dir="rtl">נגף</span>) B. kamma I, 4 trotz <span dir="rtl">לנגף</span> Ex. 12, 23.</i> werde,<sup class="footnote-marker">16</sup><i class="footnote"> Das bibl.-hebr. <span dir="rtl">עתיד</span> dient in der Mischna häufig zur Umschreibung des Futurum, besonders wenn nicht bloss das Zukünftige, sondern auch die Sicherheit des Geschehens ausgedrückt werden soll, vgl. Abot III, 1; Mid. II, 6; Ukz. III, 12.</i> soll ungültig sein,“ nur muss man dessen im Momente des Gelobens eingedenk sein.<sup class="footnote-marker">17</sup><i class="footnote"> Wenn hier die Mischna meinen sollte, dass derjenige, der für immer oder nur für eine bestimmte Zeit alle seine Gelübde für ungültig erklärt hat, im Momente, da er ein neues Gelübde tut, jener Erklärung eingedenk sein müsse, so könnte dies neue Gelübde nicht ungültig sein; denn da er trotz seiner damaligen Erklärung jetzt ein Gelübde tut, so giebt er deutlich zu erkennen, dass jene ungültig, das Gelübde aber bindend sein soll. Abaje (Ned. 23b) will daher unsre Mischna so erklären, als ob sie lautete: <span dir="rtl">ובלבד שלא יהא זכור בשעת הנדר</span>, nur darf er dessen im Momente des Gelobens nicht eingedenk sein; in diesem Falle ist sein Gelübde nichtig, da er mit seiner ersten Erklärung sagen wollte, dass, falls er diesen Vorbehalt vergessen und dennoch geloben sollte, jedes Gelübde ungültig sein solle. Raba hingegen, der in der Sache selbst zwar mit Abaje übereinstimmt, aber eine Correctur der Mischna nicht vornehmen will, erklärt sie folgendermassen: Es hat jemand erklärt, dass gewisse Gelübde, die er zu einer bestimmten Zeit aussprechen würde, ungültig sein sollen, hat dann aber vergessen, auf welche Gegenstände sich diese event, für nichtig erklärten Gelübde beziehen sollten, ob z. B. auf den Genuss von Brot oder Wein. Wenn er nun ein Gelübde tut, z. B. keinen Wein zu trinken, und gleich darauf erklärt, dass dieses Gelübde nur im Sinne seines damaligen Vorbehalts gemeint sei und dass dieser, sobald er sich dessen genau erinnert, gültig sein solle, und er sich dann erinnert, dass jener Vorbehalt tatsächlich sein event. Gelübde betreffs des Weins für nichtig erklärte, so ist das Gelübde ungültig und der Wein ihm zum Genusse erlaubt. Wenn er aber beim Geloben nicht ausdrücklich erklärt, dass sein Gelübde nur im Sinne seines damaligen Vorbehalts gemeint sei, so ist sein neues Gelübde gültig und der Wein ihm zum Genusse verboten. Denn da er sich erinnert, einen Vorbehalt gemacht zu haben, aber nicht mehr weiss, welche Gelübde durch diesen für nichtig erklärt werden sollten, ob z. B. das Gelübde betreffs des Brotes oder das betreffs des Weines, so hätte er, falls er auf den Vorbehalt Gewicht legt, kein neues Gelübde aussprechen dürfen; da er dies aber getan, so gab er zu erkennen, dass der Vorbehalt nicht mehr in Kraft bleiben, dagegen der Wein ihm zum Genusse verboten sein solle. Nach dieser Erklärung des Raba ist also der Wortlaut der Mischna so aufzufassen: Wenn jemand wünscht, dass seine Gelübde für eine gewisse Zeit ungültig seien, so muss er erklären, dass alle Gelübde, die er während dieser Zeit tun würde, nichtig sein sollen, gleichviel ob er diesen Vorbehalt völlig oder auch nur zum Teil vergessen werde; nur muss er beim Aussprechen des Gelübdes sich jenes Vorbehalts genau erinnern und sagen, dass dieses Gelübde nur im Sinne seines anfänglichen Vorbehaltes gemeint sei.</i>
+Was sind Gelübde der Übertreibung? Wenn jemand sagt: „Konam,<sup class="footnote-marker">18</sup><i class="footnote"> Konam sei mir dieses Brot, wenn u. s. w.</i> wenn ich auf diesem Wege nicht soviele Menschen gesehen habe, wie einst aus Ägypten gezogen sind, [oder] wenn ich nicht eine Schlange gesehen habe, die dem Balken der Ölpresse<sup class="footnote-marker">19</sup><i class="footnote"> <span dir="rtl">בית הבד</span> (syr. <span dir="rtl">ܒܕܳܐ</span>), das Gebäude der Ölpresse, in dem die Butte und die Pressbalken lagen.</i> glich.“<sup class="footnote-marker">20</sup><i class="footnote"> Nach dem Talmud (Ned. 25a) ist hiermit nicht die Grösse des Balkens gemeint, denn es gab Schlangen, die noch grösser als Pressbalken waren. Der Gelobende meint vielmehr, er habe eine Schlange gesehen, die am ganzen Körper, auch auf dem Rücken, so gestreift (nach dem Aruch s. v. <span dir="rtl">טרף</span> glatt) gewesen sei wie ein Pressbalken. Vgl. auch Scheb. III, 8.</i> [Was sind] Gelübde des Irrtums? [Wenn jemand sagt: „Konam<sup class="footnote-marker">18</sup><i class="footnote"> Konam sei mir dieses Brot, wenn u. s. w.</i> ] wenn ich gegessen habe“, oder wenn ich getrunken habe und sich dann erinnert, dass er gegessen oder getrunken hat,<sup class="footnote-marker">21</sup><i class="footnote"> Im Momente, da er das Gelübde aussprach, glaubte er bestimmt, dass er nicht gegessen habe; es war daher gar nicht seine Absicht ein Gelübde zu tun.</i> [oder wenn er sagt: „Konam]<sup class="footnote-marker">22</sup><i class="footnote"> Konam sei mir dieses Brot, sodass ich es nicht essen werde. Der Talmud liest <span dir="rtl">שאני</span>, d. h. Konam sei mir dieses Brot, wenn ich heute essen werde, oder: Konam sei mir das, was ich heute essen werde.</i> dass ich nicht essen werde oder dass ich nicht trinken werde“, dann aber vergisst und isst oder trinkt;<sup class="footnote-marker">23</sup><i class="footnote"> In diesem Falle war sein Irrtum nicht in dem Momente, da er das Gelübde tat, sondern da er ass und trank, indem er in diesem Augenblick, wo es hätte wirksam sein sollen, das Gelübde völlig vergessen hat. In dieser Hinsicht gilt aber bei Gelübden dieselbe Bestimmung wie bei Eiden, dass nämlich der Mensch nur dann wegen Fahrlässigkeit strafbar ist, wenn er in dem Momente, da der Eid (oder das Gelübde) hätte wirksam sein sollen, des Eides (oder des Gelübdes) vergisst. Dieses Gesetz wird (Scheb. 26 a) aus den Worten <span dir="rtl">האדם בשבועה</span>, Lev. 5, 4 abgeleitet, wo die Thora lehren wollte, dass der Schwörende „im Momente des Schwörens ein ganzer Mensch“, d. h. in vollem Bewusstsein sein müsse.</i> wenn jemand sagt: „Konam sei der Genuss, den ich von meiner Frau habe,<sup class="footnote-marker">24</sup><i class="footnote"> Vgl. Ned. II, N. 21.</i> weil sie meinen Beutel gestohlen, oder weil sie meinen Sohn geschlagen,“ und es sich ergiebt, dass sie ihn nicht geschlagen oder dass sie ihn nicht gestohlen.<sup class="footnote-marker">25</sup><i class="footnote"> Hier ist das Gelübde nichtig, weil er einen Grund angegeben, der sich nachher als hinfällig erwiesen. Darum muss er aber auch den Grund tatsächlich ausgesprochen haben; hätte er dies aber nicht getan, auch wenn er ihn im Sinne hatte, so wäre sein Gelübde gültig, weil er sich in dem Objecte selbst, das sein Gelübde treffen sollte, d. i. in seiner Frau, nicht geirrt hatte.</i> Wenn einer Andre [seine] Feigen essen sieht und sagt: „sie seien Euch [wie] Opfer [verboten],“ und es sich findet, dass es sein Vater und seine Brüder und<sup class="footnote-marker">26</sup><i class="footnote"> Die ed. princ. liest <span dir="rtl">או שהיו עמהן</span>.</i> mit diesen noch andre waren: so sagt Bet-Schammai: jenen ist es erlaubt<sup class="footnote-marker">27</sup><i class="footnote"> Denn es ist anzunehmen, dass er seinen Eltern sicherlich nicht die Früchte habe verbieten wollen; in diesem Punkte war also das Gelübde ein irrtümliches.</i> und denen, die mit ihnen waren, verboten;<sup class="footnote-marker">28</sup><i class="footnote"> Denn betreffs der Andren sollte das Gelübde gültig sein. Bet-Schammai ist nämlich der Ansicht, dass ein Gelübde auch dann gültig ist, wenn es in einem Teile nichtig ist.</i> Bet-Hillel aber sagt: es ist diesen und jenen<sup class="footnote-marker">29</sup><i class="footnote"> In ed. Lowe fehlen die Worte <span dir="rtl">אלו ואלו</span>.</i> erlaubt.<sup class="footnote-marker">30</sup><i class="footnote"> Nach Bet-Hillel ist ein Gelübde, von dem ein Teil ungültig ist, im ganzen ungültig, weil vermutet wird, dass der Gelobende nur dann sein Gelübde als ein bindendes betrachtet wissen will, wenn es in seinem vollen Umfange gültig ist. Nach dem Talmud (Ned. 25b) muss jedoch der Fall so gewesen sein: Er sagte zunächst: euch allen seien die Früchte verboten (<span dir="rtl">כולכם אסורים</span>), dann aber erklärte er: hätte ich gewusst, dass mein Vater sich unter euch befindet, so würde ich gesagt haben, dem und dem seien die Früchte verboten (<span dir="rtl">פלוני ופלוני אסורים</span>), meinem Vater aber erlaubt; oder er sagte zunächst, als er die Personen nicht erkannte: dem und dem seien die Früchte verboten, dann aber erklärte er: hätte ich gewusst u. s. w., so würde ich gesagt haben, euch allen seien die Früchte verboten, ausser meinem Vater. Nur dann, wenn er bei der Beschränkung seiner ersten Aussage die Form im Vergleich zum eigentlichen Gelübde geändert hat, also zuerst <span dir="rtl">כולכם אסורים</span> und dann <span dir="rtl">פלוני ופלוני אסורים</span> gesagt hat oder umgekehrt, ist das ganze Gelübde nichtig. Hätte er aber seine Ausdrucksweise nicht geändert, sondern sowohl beim Geloben selbst als bei der Beschränkung des Gelübdes den gleichen Ausdruck gebraucht, also beide mal <span dir="rtl">כולכם אסורים</span> oder beide mal <span dir="rtl">פלוני ופלוני אסורים</span>, und nur am Schluss seinen Vater ausgenommen, so wäre das Gelübde in dem Teile, der sich auf die Andren bezieht, gültig, und diesen wären die Früchte verboten, weil er sein eigentliches Gelübde formell nicht genügend abgeschwächt hätte.</i>
+[Was sind] Gelübde [die infolge] des höheren Zwanges unerfüllbar geworden sind]? Wenn einer den andren durch Gelübde verpflichtet bei ihm zu speisen<sup class="footnote-marker">31</sup><i class="footnote"> Hier kann der Fall nicht wie oben M. 1 (N. 12) gelegen haben, denn sonst wäre es ein Gelübde der Aneiferung und von vornherein nichtig. Er lag vielmehr so: A und C fordern B auf bei ihnen zu speisen, B aber giebt der Einladung des A den Vorzug. Um nun auf keinen Fall der Einladung des C folgeleisten zu können, fordert B den A auf, ihm durch Gelübde den Genuss von dem Seinigen (von dem Gute des A) zu verbieten, falls er nicht bei ihm (A) speisen sollte; tut dieser das Gelübde, so ist es gültig. Desgleichen wenn B selbst durch Gelübde sich den Genuss von dem Eigentum des A oder diesem den Genuss von seinem (des B) Eigentum versagt, falls B nicht bei A speist. Im letztern Falle wären die Worte <span dir="rtl">הדירו חברו</span> zu übersetzen: wenn einer (A) den andren (B) sich durch Gelübde verpflichten lässt.</i> und dieser dann selbst erkrankt oder wenn dessen Sohn<sup class="footnote-marker">32</sup><i class="footnote"> Der der väterlichen Obhut bedarf.</i> erkrankt oder ein Strom ihn hindert:<sup class="footnote-marker">33</sup><i class="footnote"> Dadurch, dass er aus seinen Ufern getreten und den Übergang unmöglich macht.</i> so sind dies Gelübde [die infolge] des höheren Zwanges [unerfüllbar geworden sind].<sup class="footnote-marker">34</sup><i class="footnote"> Sie bedürfen nicht der Lösung durch Gelehrte, sondern sind von vornherein nichtig; B darf also von dem Gute des A einen Genuss haben, oder umgekehrt. Die Nichtigkeit solcher Gelübde hat ihren Grund in dem aus Deut. 22, 26 gefolgerten Rechtssatz: <span dir="rtl">אונס רחמנא פטריה</span>, denjenigen, der unter dem Zwange einer höheren Gewalt etwas verübt, erklärt das Gesetz für straffrei (B. kamma 28 b). Ebenso ist die Bedingung, die infolge höheren Zwanges unerfüllt blieb, rechtlich ohne Folge, vorausgesetzt dass das Hindernis, wie in unsrer Mischna, ungewöhnlich und nicht vorauszusehen war.</i>
+Man darf Mördern,<sup class="footnote-marker">35</sup><i class="footnote"> <span dir="rtl">הָרָג</span>, eine qattâl-Form wie <span dir="rtl">חָרָשׁ ,גַּנָּב</span> u. s. w. Hierunter sind in der Regel Raubmörder zu verstehen.</i> Räubern<sup class="footnote-marker">36</sup><i class="footnote"> <span dir="rtl">חָרָם</span> = Räuber, die nicht auf Mord ausgehen; das Wort kommt von dem bibl.-hebr. <span dir="rtl">חרם</span> = abreissen, wegraffen, abschneiden, vgl. <span dir="rtl">חרום</span> Lev. 21, 18.</i> und Zöllnern<sup class="footnote-marker">37</sup><i class="footnote"> <span dir="rtl">מוכס</span> = Zöllner, ein denominativ von dem bibl.-hebr. <span dir="rtl">מבס</span>. Hier ist nur von einem solchen die Rede, der entweder auf eigene Faust Steuern erbebt oder aber von der Regierung in das Amt eingesetzt ist, jedoch in willkürlicher Höbe Zölle fordert. Einem Beamten aber, der im Auftrage der Regierung die gesetzlich vorgeschriebenen Steuern erhebt, darf man diese nicht entziehen.</i> durch Gelübde versichern, dass etwas Hebe ist,<sup class="footnote-marker">38</sup><i class="footnote"> Man darf sagen: alle Früchte der Welt sollen mir zum Genusse verboten sein, wenn diejenigen, die ich bei mir habe, nicht Hebe sind. Nach Ned. 28 a soll man jedoch dabei denken, dass nur für diesen Tag die Früchte ihm verboten seien; während sonst als Regel gilt, dass ein Gelübde so gehalten werden muss, wie es ausgesprochen ist. und ein geheimer Vorbehalt unwirksam ist (vgl. oben N. 10), wird hier eine Ausnahme gemacht, weil er unter dem Zwange einer höheren Gewalt (<span dir="rtl">אונס</span>) handelt.</i> wenn es auch keine Hebe ist,<sup class="footnote-marker">39</sup><i class="footnote"> Es ist denkbar, dass selbst Personen, die sich an fremdem Eigentum vergreifen, das Verbot, Hebe zu geniessen, nicht übertreten wollen; vgl. Ket. II. N. 11 Ende. Die Zöllner wiederum werden von ihrer Forderung abstehen, wenn sie hören, dass die Früchte Hebe sind, mit Rücksicht auf die Priester, die in der Regel arm sind oder weil sie die Hebe nur zu einem geringen Preise verkaufen könnten, da sie nur von (levitisch) reinen Priestern genossen werden darf. Es ist hier von jüdischen Räubern u. s. w. die Rede.</i> dass es königliches Gut ist, wenn es auch kein königliches Gut ist. Bet-Schammai sagt: man darf in jeder Form<sup class="footnote-marker">40</sup><i class="footnote"> Indem man Ansätze von Gelöbnisformeln (<span dir="rtl">ידות</span>) oder Umschreibungen (<span dir="rtl">בנויים</span>) oder wirkliche Gelübdeformeln gebraucht.</i> solche Gelübde tun,<sup class="footnote-marker">41</sup><i class="footnote"> Um sein Leben oder sein Vermögen zu retten,</i> nur nicht in der Form eines Schwures.<sup class="footnote-marker">42</sup><i class="footnote"> Denn das Verbot des Meineids ist ein sehr strenges, wie die Worte <span dir="rtl">כי לא ינקה ובו׳</span> Ex. 20, 7 beweisen.</i> Bet-Hillel aber sagt: auch in der Form eines Schwures.<sup class="footnote-marker">43</sup><i class="footnote"> Er darf also erklären: „alle Früchte seien mir durch Schwur zum Genusse verboten, wenn diese, die ich bei mir habe, nicht Hebe sind“, oder geradezu: „ich schwöre, dass diese Früchte Hebe sind“. Er muss jedoch insgeheim sich vorbehalten, dass dieses Verbot nur einen Tag gelten soll (vgl. N. 38), resp. unter dem Worte <span dir="rtl">תרומה</span> etwas andres als „Hebe“ verstehen, etwa das, was er sich aufgeladen, auf die Schulter „gehoben“ hat (<span dir="rtl">ת״י</span>), oder bei <span dir="rtl">בית המלך</span> nicht an den „König“, sondern an den „Herrn“, d. h. den Eigentümer der Früchte denken (Mëiri).</i> Bet-Schammai sagt: man darf ihm<sup class="footnote-marker">44</sup><i class="footnote"> Dem Räuber u. s. w.</i> nicht mit solchen Gelübden den Anfang machen;<sup class="footnote-marker">45</sup><i class="footnote"> Man darf solche Gelübde nur dann tun, wenn der Räuber zuvor eine Erklärung über die Früchte verlangt. Die ed. princ. liest <span dir="rtl">לא יפתח לו נדר</span>.</i> Bet-Hillel aber sagt: man darf ihm damit auch den Anfang machen. Bet-Schammai sagt: … nur das, was jener ihn zu geloben zwingt…;<sup class="footnote-marker">46</sup><i class="footnote"> Darf er sich durch Gelübde versagen, er darf aber nicht noch andres unaufgefordert hinzufügen. Über <span dir="rtl">הדיר</span> s. Ket. V, N. 51.</i> Bet-Hillel aber sagt: auch das, was jener ihn nicht zu geloben zwingt. Wie ist dies zu verstehen? Wenn [z. B.] jene zu ihm sagen: sprich: „Konam sei mir der Genuss, den ich von meiner Frau haben werde …“,<sup class="footnote-marker">47</sup><i class="footnote"> Wenn die Früchte, die ich bei mir habe, nicht Hebe resp. königliches Gut sind.</i> er aber sagt: „Konam sei mir der Genuss, den ich von meiner Frau und meinen Kindern haben werde“, so sagt Bet-Schammai: der Genuss seiner Frau ist ihm erlaubt, der seiner Kinder jedoch verboten; Bet-Hillel aber sagt: der Genuss beider ist ihm erlaubt.<sup class="footnote-marker">48</sup><i class="footnote"> Die Halacha entscheidet in allen Fällen dieser Mischna im Sinne des Bet-Hillel.</i>
+[Wenn jemand sagt:] „Diese Pflanzen sollen Opfer sein, wenn sie nicht zerbrechen werden“,<sup class="footnote-marker">49</sup><i class="footnote"> Er sieht gerade einen Sturm heraufziehen und fürchtet, dass dieser seine Pflanzen zerstören wird.</i> [oder] „dieses Gewand soll Opfer sein, wenn es nicht verbrennen wird“,<sup class="footnote-marker">50</sup><i class="footnote"> Er befürchtet, dass ein Feuer, das gerade ausgebrochen ist, sein Kleid verbrennen könnte.</i> so kann dabei eine Auslösung stattfinden.<sup class="footnote-marker">51</sup><i class="footnote"> Die Gegenstände können ausgelöst werden, wie Alles, was man zur Ausbesserung des Tempels geweiht hat (Lev. 27, 15). Für den Erlös müssen Opfer gekauft worden, die Dinge selbst aber sind ihm als profan zu jedem Genusse erlaubt; denn da er nicht sagte: „<span dir="rtl">כקרבן הרי הן עלי</span>, sie seien mir wie Opfer“, so meinte er nicht, dass sie ihm wie Opfer zum Genusse verboten sein sollten. — Die Mischna will an diesem Beispiel zeigen, dass die hier gebrauchte Formel nicht etwa so aufzufassen ist, als wollte er dadurch nur die Bestimmtheit ausdrücken, dass die Dinge bald zerstört sein werden, ohne tatsächlich ein Gelübde beabsichtigt zu haben. Es ist vielmehr in erschwerendem Sinne zu entscheiden, da er vielleicht im Sinne hatte, dass die Dinge gleichsam zur Belohnung für sein Gelübde verschont bleiben werden; im Zweifel aber ist bei Gelübden im strengeren Sinne zu entscheiden, Ned. II,4.</i> [Wenn er aber sagt:] „diese Pflanzen sollen Opfer sein, bis sie zerbrechen“, [oder] „dieses Gewand soll Opfer sein, bis es verbrennt“, so findet dabei keine Auslösung statt.<sup class="footnote-marker">52</sup><i class="footnote"> Denn aus seinen Worten: „bis sie zerstört sind“ ist zu schliessen, dass die Dinge unter keinen Umständen früher profan werden sollen, sie bleiben ihm daher auch dann noch verboten, wenn er sie vorher auslösen sollte. Sobald sie jedoch zerstört sind, werden sie sofort auch ohne Auslösung zum Genusse erlaubt; Maim. Hil. Mëila IV, 11.</i>
+Wenn sich jemand den Genuss von den Seefahrenden<sup class="footnote-marker">53</sup><i class="footnote"> Zum Ausdruck vergl. Ps. 107, 23.</i> durch Gelübde versagt, so ist ihm der von den Bewohnern des Festlandes<sup class="footnote-marker">54</sup><i class="footnote"> Die gar keine Seereisen zu machen pflegen.</i> erlaubt;<sup class="footnote-marker">55</sup><i class="footnote"> Denn wenn er sich auch den Genuss von diesen hätte verbieten wollen, so würde er in seinem Gelübde nicht die „Seefahrenden“ genannt haben, die im Vergleich zu jenen nur die Minderheit sind.</i> wenn sich aber jemand den Genuss von den Bewohnern des Festlandes durch Gelübde versagt, so ist ihm [auch] der von den Seefahrenden<sup class="footnote-marker">56</sup><i class="footnote"> Auch von solchen, die unterwegs sind und weite Seereisen unternehmen.</i> verboten, denn die Seefahrenden gehören auch zu den Bewohnern des Festlandes;<sup class="footnote-marker">57</sup><i class="footnote"> Weil sie schliesslich doch ans Land steigen und auch während der Fahrt stets an das Ziel ihrer Reise denken.</i> [man versteht jedoch unter den Seefahrenden] nicht [nur] solche, die von Akko<sup class="footnote-marker">58</sup><i class="footnote"> Der phönicischen Stadt an der Nordküste Palästinas (Richt. 1, 31; Git. I, 2).</i> nach Jaffa<sup class="footnote-marker">59</sup><i class="footnote"> Der Hafenstadt Palästinas, die zum Stamme Dan gehörte, s. Jos. 19, 46.</i> fahren,<sup class="footnote-marker">60</sup><i class="footnote"> Nicht nur von solchen ist ihm der Genuss verboten, die nur so kurze Strecken zur See fahren und sich unweit der Küste aufhalten.</i> sondern [auch] solche, die weit hinauszufahren<sup class="footnote-marker">61</sup><i class="footnote"> <span dir="rtl">פרש</span>, sich entfernen sc. vom Festlande, weite Seereisen machen, von dem bibl.-hebr. <span dir="rtl">פרש</span> = trennen, auseinanderhalten.</i> pflegen.<sup class="footnote-marker">62</sup><i class="footnote"> Auch von solchen ist ihm der Genuss verboten; so entscheidet die Halacha. — Nach einer Ansicht im Talmud (Ned. 30a) bezieht sich dieser zweite Satz der Mischna auf den Anfang des ersten und will sagen: wer sich den Genuss von den Seefahrenden versagt, darf zwar von den Landbewohnern einen Nutzen haben, aber nicht von den Seefahrenden, jedoch sind hierunter nicht solche zu verstehen, die nur so kurze Seereisen machen wie von Akko nach Jaffa, von diesen darf er vielmehr wohl einen Genuss haben.</i>
+Wenn sich jemand den Genuss von denen durch Gelübde versagt, „die die Sonne sehen“, so darf er auch von den Blinden keinen Genuss haben, weil er nur die meinte, die die Sonne sieht.<sup class="footnote-marker">63</sup><i class="footnote"> In Ned. 30 b wird dazu bemerkt: „Da er nicht sagte <span dir="rtl">מן הרואין</span>“; diese absolute Form des Particip würde demnach bedeuten: „diejenigen, die die Sonne sehen“, während der st. constructus <span dir="rtl">רואי החמה</span> auch diejenigen umfasst, die die Sonne nicht selbst sehen, sondern von ihr gesehen werden. Diese Erklärung ist jedoch sehr auffallend, da die Form <span dir="rtl">רואי</span> niemals im passiven Sinne gebraucht wird. Maimonides bemerkt zwar in seinem Commentar z. St., dass diese Phrase (<span dir="rtl">רואי החמה</span>) zur Zeit der Mischna in der Sprache des Volkes bedeutete: „die von der Sonne gesehen werden“ und man bei Gelübden die Worte in dem Sinne aufzufassen hat, in dem das Volk sie gebraucht; indess ist damit die grammatische Schwierigkeit nicht gehoben, auf die bereits Reifmann in <span dir="rtl">השרון</span> VII, 22 hinweist. Es empfiehlt sich daher die Erklärung, die M. Rabinowitz in Gräbers <span dir="rtl">אוצר הספרות</span> II, 137 ff. giebt. Danach ist <span dir="rtl">רואי השמש</span> ein euphemistischer Ausdruck für „Blinde, die die Sonne nicht sehen“, und als solcher beim Volke gebräuchlich gewesen. Derartige Euphemismen sind in Mischna und Talmud nicht selten, vgl. <span dir="rtl">עולים</span> = Gefallene, Pea V, 6 (Commentare); <span dir="rtl">מתוק</span> (Süsses) für „Dünger“ Schebiit III, 1 (Maimon.); <span dir="rtl">סכי שמש</span> = Blinde, Bech. VII, 3 (Fraenkel, <span dir="rtl">לקוטי המשנה</span> z. St.); <span dir="rtl">סגי נהור</span> = blind. Vielleicht ist auch Koh. 7,11 in diesem Sinne zu deuten: <span dir="rtl">טובה חכמה עם נחלה ויתר לראי השמש</span>, „gut ist Weisheit bei Besitz, insbesondere für die Blinden“, die in Armut doppelt unglücklich wären. — Die Mischna ist demnach so zu erklären: Wenn sich jemand den Genuss versagt von denen, die allgemein <span dir="rtl">רואי החמה </span> (euphemistisch „sonneschauend“ für „blind“) genannt werden, so darf er auch von Blinden keinen Genuss haben, denn wenn er auch <span dir="rtl">רואי החמה</span> sagte, so ist dennoch anzunehmen, dass er dies nicht wörtlich gemeint hat („die die Sonne sehen“), sondern diejenigen darunter verstehen wollte, „die die Sonne nicht sehen“, aber gleichwohl von den Menschen (euphemistisch) „sonneschauend“ genannt werden, und bei Gelübden ist die übliche Ausdrucksweise massgebend.</i>
+Wer sich den Genuss von den Schwarzköpfigen durch Gelübde versagt, darf auch von den Kahlköpfigen und den Grauhaarigen<sup class="footnote-marker">64</sup><i class="footnote"> <span dir="rtl">שיבה</span> eigentl. „Greisentum, graues Haupt“, dann auch „graues Haar“, vgl. Jer. Ber. IV, 1 (7d) <span dir="rtl">נתמלא כל ראשו שיבות</span>, sein Haupt wurde voll grauer Haare.</i> keinen Genuss haben,<sup class="footnote-marker">65</sup><i class="footnote"> Da er nicht sagte, er wolle von den „Behaarten“ (<span dir="rtl">בעלי שער</span>) keinen Genuss haben, so meinte er mit den „Schwarzhaarigen“ solche, die einst schwarze Haare hatten, auch wenn sie jetzt keine oder nur graue Haare haben.</i> wohl aber von den Frauen<sup class="footnote-marker">66</sup><i class="footnote"> Diese trugen ihr Haar nicht sichtbar, sondern verhüllt (vgl. Ket. VII, N. 38). Schwarzhaarigkeit wäre deshalb kein Merkmal zur Kennzeichnung der Frauen; ein solches wäre vielmehr: <span dir="rtl">מכוסי שער</span>, die bedeckten Hauptes gehen.</i> und Kindern,<sup class="footnote-marker">67</sup><i class="footnote"> Die Kinder pflegten meist baarhaupt zu gehen, Schwarzhaarigkeit wäre deshalb kein Kennzeichen für Kinder; ein solches wäre vielmehr <span dir="rtl">מנולי ראש</span>, die Baarhäuptigen.</i> denn als Schwarzköpfige werden nur Männer bezeichnet.<sup class="footnote-marker">68</sup><i class="footnote"> Die Männer gehen zuweilen baarhaupt, zuweilen bedeckten Hauptes, Schwarzhaarigkeit ist daher ein sicheres Kennzeichen des erwachsenen Mannes. Die schwarze Farbe ist sicherlich darum gewählt, weil die Mehrzahl der Juden dunkles Haar hatte. — Nach Feuchtwang, in Frankels Monatsschr. 1898, S. 149 ff. war <span dir="rtl">שחורי הראש</span> ein vulgärer Ausdruck, der in Babylonien besonders zur Bezeichnung der Männer gebraucht wurde; er erinnert an die in assyrisch-babylonischen Inschriften häufig wiederkehrende Wendung „ṣalmat ḳaḳḳadi“ = Schwarzköpfige, d. h. Männer.</i>
+Wer sich den Genuss von den Geborenen<sup class="footnote-marker">69</sup><i class="footnote"> Die Form <span dir="rtl">יִלּוֹד</span> bedeutet in der Bibel sowohl bereits Geborene (nati), s. Jos. 5,5, als auch solche, die erst in Zukunft geboren werden sollen (nascituri), s. Ex. 1,22; in der Volkssprache bedeutet sie jedoch nur die bereits Geborenen.</i> durch Gelübde versagt, darf von denen einen Genuss haben, die erst später<sup class="footnote-marker">70</sup><i class="footnote"> Nach dem Ausspruche des Gelübdes.</i> geboren werden;<sup class="footnote-marker">71</sup><i class="footnote"> Die Form <span dir="rtl">נולדים</span> bedeutet zwar in der Bibel sowohl Geborene, s. Gen. 48, 5, als auch solche, die erst geboren werden sollen, s. I Kön. 13, 2; in der Volkssprache jedoch bedeutet <span dir="rtl">נולדים</span> in der Regel diejenigen, die erst geboren werden sollen, bei Gelübden aber ist die übliche Audrucksweise massgebend.</i> wer sich aber den Genuss von denen durch Gelübde versagt, die geboren werden, darf [auch] von den Geborenen keinen Genuss haben.<sup class="footnote-marker">72</sup><i class="footnote"> Da der Ausdruck <span dir="rtl">נולדים</span> auch die bereits Geborenen bedeutet. — Im jer. Talmud ist die Lesart: … <span dir="rtl">מן הנולדים ר׳ מאיר אומר</span>, und die Worte <span dir="rtl">אסור בילודים</span> fehlen; daneben gab es noch Versionen, in denen die vier Worte <span dir="rtl">מן הנולדים אסור בילודים</span> gänzlich fehlten, vgl. Mëiri und R. Ascher.</i> R. Meir erlaubt ihm auch den Genuss von den Geborenen.<sup class="footnote-marker">73</sup><i class="footnote"> Die Worte des R. Meir beziehen sich nicht etwa auf den zweiten Satz der Mischna, denn dann würden sie besagen: wer sich den Genuss von den <span dir="rtl">נולדים</span> versagt, darf nicht nur von diesen, sondern auch von den <span dir="rtl">ילודים</span> einen Genuss haben, das Gelübde wäre demnach ohne jede Wirkung. Seine Worte beziehen sich vielmehr auf den ersten Satz der Mischna und sind so zu erklären: ebenso wie nach den Weisen derjenige, der sich den Genuss von den <span dir="rtl">ילודים</span> versagt, von den <span dir="rtl">נולדים</span> einen Genuss haben darf, so darf auch derjenige, der beim Geloben den Ausdruck <span dir="rtl">נולדים</span> gebraucht hat, von den <span dir="rtl">ילודים</span> einen Genuss haben, weil <span dir="rtl">נולדים</span> nur solche bezeichnet, die erst geboren werden sollen.</i> Die Weisen aber sagen: er hat nur solche gemeint, die [lebendige Junge] gebären.<sup class="footnote-marker">74</sup><i class="footnote"> Dieser Schlusssatz der Mischna will den zweiten Satz erklären: wer sich den Genuss von den <span dir="rtl">נולדים</span> versagt, darf auch von den <span dir="rtl">ילודים</span> keinen Genuss haben, weil er mit dem Ausdruck <span dir="rtl">נולדים</span> nur solche bezeichnen wollte, die gebären, d. h. Menschen und Säugetiere, gleichviel ob sie bereits geboren haben oder erst gebären werden; Fische und Vögel, die keine lebendigen Jungen zur Welt bringen, sind ihm demnach zum Genusse erlaubt. — Der jerus. Talmud und Ms. Or. 567 lesen <span dir="rtl">לְהִוָּלֵד</span>, „die geboren werden“.</i>
+Wer sich den Genuss von denen, die den Sabbat feiern, durch Gelübde versagt, darf weder von den Israeliten noch von den Samaritanern<sup class="footnote-marker">75</sup><i class="footnote"> S. Ket. III, N. 6.</i> einen Genuss haben;<sup class="footnote-marker">76</sup><i class="footnote"> Weil auch ihnen geboten ist den Sabbat zu halten; von den Heiden aber, denen dies nicht befohlen ist, dürfte er einen Genuss haben, auch wenn sie am Sabbat feiern sollten.</i> [wer sich den Genuss] von den „Knoblauch-Essenden“ [durch Gelübde versagt], darf weder von den Israeliten noch von den Samaritanern einen Genuss haben;<sup class="footnote-marker">77</sup><i class="footnote"> Nach B. kamma 82a hatte Esra verordnet, dass die Juden in der Nacht zum Sabbat Knoblauch essen sollten, weil diesem eine samenstärkende Kraft innewohne und in dieser Nacht die Männer, die sich mit dem Studium der Gotteslehre beschäftigen, in der Regel ehelichen Umgang pflegen. In manchen Mischna-Ausgaben ist die Lesart: <span dir="rtl">מאוכלי שום אסור בישראל ומותר בכותים</span>, und so las auch Karo im <span dir="rtl">בית יוסף</span> zu Jore dea Cap. 217. Danach wäre in diesem Falle der Genuss von den Samaritanern erlaubt, weil anzunehmen ist, dass sie zwar das Thora-Gebot der Sabbatruhe anerkannten, die Verordnung Esras aber nicht, aus persönlicher Feindschaft gegen den Mann, der den Bau des Tempels zu Jerusalem förderte.</i> [wer sich den Genuss von denen durch Gelübde versagt,] die nach Jerusalem hinaufziehen,<sup class="footnote-marker">78</sup><i class="footnote"> Zu den drei Wallfahrtsfesten, Deut. 16, 16.</i> darf keinen Genuss haben von den Israeliten, wohl aber von den Samaritanern.<sup class="footnote-marker">79</sup><i class="footnote"> Obschon auch diesen geboten war, zum Feste nach Jerusalem hinaufzuziehen, taten sie es nicht, sondern begaben sich nach dem Berge Gerisim, um dort ihre Feste zu feiern.</i>
+[Wenn jemand sagt:] Konam, dass ich keinen Genuss<sup class="footnote-marker">80</sup><i class="footnote"> In manchen Ausgaben: <span dir="rtl">שאני נהנה</span>, vgl. Ned. I, N. 8 und II, N. 18.</i> von den Nachkommen Noas haben werde, so darf er wohl von den Israeliten, nicht aber von den andren Völkern einen Genuss haben.<sup class="footnote-marker">81</sup><i class="footnote"> Denn die Israeliten werden speziell nach ihrem Stammvater Abraham benannt.</i> [Sagt er: Konam,] dass ich von den Nach- kommen Abrahams<sup class="footnote-marker">82</sup><i class="footnote"> <span dir="rtl">זרע אברהם</span> oder <span dir="rtl">בני אברהם יצחק ויעקב </span> werden die Israeliten besonders dort genannt, wo der Gegensatz zwischen ihnen und den andren Völkern nachdrücklich betont werden soll, vgl. Demai VI, 2; B. kamma VIII, 6; B. mez. VII, 1.</i> keinen Genuss haben werde, so ist ihm der Genuss von den Israeliten verboten, aber der von den andren Völkern erlaubt.<sup class="footnote-marker">83</sup><i class="footnote"> Selbst der Genuss von den Nachkommen Ismaels (Gen. 25, 12ff) oder Keturas (Gen. 25, 1ff) ist ihm erlaubt, weil es Gen. 21, 12 heisst: <span dir="rtl">כי ביצחק יקרא לך זרע</span>, nach Isak soll dir die Nachkommenschaft benannt werden.</i> [Sagt er: Konam,] dass ich von Israel<sup class="footnote-marker">84</sup><i class="footnote"> D. h. von dem, was den Israeliten gehört. Die Talmudausgaben lesen <span dir="rtl">מישראל</span>.</i> keinen Genuss haben werde, so muss er über den Wert kaufen und unter dem Wort verkaufen.<sup class="footnote-marker">85</sup><i class="footnote"> Damit er weder beim Einkauf noch beim Verkauf Vorteil habe. Wenn er jedoch erklärt hätte: das Vermögen der Israeliten sei mir zum Genusse verboten, so dürfte er selbst das nicht billig verkaufen, was er über den Wert bezahlt hat, weil das Verbot, das er ausgesprochen, nicht auf seiner Person, sondern auf den Gütern des Andren ruht.</i> [Sagt er: Konam,] dass die Israeliten von mir<sup class="footnote-marker">86</sup><i class="footnote"> D. h. von dem, was mir gehört.</i> keinen Genuss haben werden, so muss er unter dem Wert kaufen und über den Wert verkaufen,<sup class="footnote-marker">87</sup><i class="footnote"> Damit sie weder beim Einkauf noch beim Verkauf von ihm Vorteil haben.</i> wenn die andren auf ihn hören.<sup class="footnote-marker">88</sup><i class="footnote"> D. h. wenn die Andren mit dieser Überteuerung einverstanden sind. Der Talmud und ed. princ. lesen: <span dir="rtl">ואין שומעין לו</span>, die Andren brauchen damit nicht einverstanden zu sein, falls sie durch ihn keinen Schaden leiden wollen.</i> [Sagt er: Konam,] dass weder ich von ihnen noch sie von mir einen Genuss haben werden, so darf er von den andren Völkern einen Genuss haben.<sup class="footnote-marker">89</sup><i class="footnote"> Das Gelübde ist nicht etwa von vornherein nichtig, weil er es nicht halten kann, wie oben (Ned. II, N. 23) zu dem Falle bemerkt war, wo jemand sich zu etwas verpflichtet, was er nicht aushalten kann; es giebt vielmehr für ihn einen Ausweg, indem er von Nichtjuden kauft und an sie verkauft.</i> [Sagt er:] Konam, dass ich von den Unbeschnittenen keinen Genuss haben werde, so darf er wohl von unbeschnittenen Israeliten<sup class="footnote-marker">90</sup><i class="footnote"> D. h. von einem Israeliten, dem bereits zwei Brüder an den Folgen der Beschneidung gestorben sind und der deshalb unbeschnitten bleiben darf; vgl. Jeb. VIII, N. 1.</i> einen Genuss haben, aber nicht von den Beschnittenen der andren Völker.<sup class="footnote-marker">91</sup><i class="footnote"> Weil unter den „Unbeschnittenen“ schlechthin nur solche zu verstehen sind, die das Gebot der Beschneidung nicht kennen.</i> [Sagt er:] Konam, dass ich von den Beschnittenen keinen Genuss haben werde, so darf er keinen Genuss haben von den unbeschnittenen Israeliten, wohl aber von den Beschnittenen der andren Völker der Welt,<sup class="footnote-marker">92</sup><i class="footnote"> Weil man „Beschnittene“ schlechthin nur solche nennt, die das Gebot der Beschneidung anerkennen; bei Gelübden aber ist die Ausdrucksweise des Volkes massgebend.</i> denn [der Ausdruck] „unbeschnitten“ wird nur von diesen gebraucht, denn es heisst (Jer. 9, 25): „denn alle Völker sind unbeschnitten, das ganze Haus Israel aber ist unbeschnittenen Herzens“; es heisst<sup class="footnote-marker">93</sup><i class="footnote"> Als Subject zu <span dir="rtl">ואומר</span> ist <span dir="rtl">הכתוב</span> zu ergänzen: „die Schrift sagt“.</i> ferner<sup class="footnote-marker">94</sup><i class="footnote"> Aus Jer. 9, 25 wäre noch nicht mit Sicherheit zu erweisen, dass die Heiden „Unbeschnittene“ schlechthin genannt werden, denn das <span dir="rtl">ערלים</span> in jenem Verse soll vielleicht durch das nachfolgende <span dir="rtl">ערלי לב</span> näher erklärt werden, sodass die Heiden nur als „unbeschnittenen Herzens“ bezeichnet werden.</i> (I. Sam. 17, 36): „dieser unbeschnittene Philister da;“<sup class="footnote-marker">95</sup><i class="footnote"> Hier wird also der Philister „unbeschnitten“ schlechthin genannt.</i> es heisst ferner<sup class="footnote-marker">96</sup><i class="footnote"> Man könnte vielleicht einwenden, dass David den Goliat in dem vorgenannten Verse nur darum als unbeschnitten bezeichnet habe, weil es nicht häufig vorkommt, dass jemand ohne Vorhaut geboren wird, daher zu vermuten war, dass Goliat unbeschnitten sei.</i> (II. Sam. 1, 20): „dass sich nicht freuen die Töchter der Philister, dass nicht frohlocken die Töchter der Unbeschnittenen“.<sup class="footnote-marker">97</sup><i class="footnote"> Unter einem ganzen Volke werden sich wohl manche finden, die „beschnitten“ geboren werden, gleichwohl werden hier die Philister „unbeschnitten“ schlechthin genannt.</i> R. Elasar, Sohn des Asarja, sagt:<sup class="footnote-marker">98</sup><i class="footnote"> Im Anschluss an die Gegenüberstellung der Bezeichnungen „Beschnittene“ und „Unbeschnittene“ werden einige Aussprüche mitgeteilt, die von der Wichtigkeit des Gebotes der Beschneidung handeln, obgleich hier von Gelübden nicht mehr die Rede ist.</i> Hässlich ist das Unbeschnittensein, denn die Frevler werden damit beschimpft,<sup class="footnote-marker">99</sup><i class="footnote"> <span dir="rtl">גני</span>, syr. <span dir="rtl">ܓܢܳܐ</span>, beschimpfen, tadeln, verächtlich machen.</i> denn es heisst (l. c.): denn alle Völker sind unbeschnitten. R. Ismael sagt: Wichtig ist die Beschneidung, denn dreizehn mal wird dabei des Bundesschlusses gedacht.<sup class="footnote-marker">100</sup><i class="footnote"> In dem Abschnitt, der von dem Gebot der Beschneidung handelt, Gen. 17, findet sich dreizehn mal der Ausdruck <span dir="rtl">ברית</span>, Bund.</i> R. Jose sagt: Wichtig ist die Beschneidung, denn sie verdrängt selbst den strengen Sabbat.<sup class="footnote-marker">101</sup><i class="footnote"> Das Werkverbot des Sabbat tritt zurück hinter das Gebot der Beschneidung. Der Ausdruck <span dir="rtl">חמורה</span> ist wohl nur im Hinblick auf den Fall gewählt, dass der Versöhnungstag auf einen Sabbat fällt; selbst an einem solchen, besonders „strengen“ Sabbat muss die Beschneidung vollzogen werden.</i> R. Josua, Sohn des Korcha, sagt: Wichtig ist die Beschneidung, denn ihretwegen wurde dem frommen Moses nicht eine Stunde Aufschub gewährt.<sup class="footnote-marker">102</sup><i class="footnote"> <span dir="rtl">תלה</span>, eig. hängen, dann = in der Schwebe lassen, aussetzen, aufschieben; vgl. Jeb. IV, N. 31. — Nach Ex. 4, 24ff. kam Moses auf seinem Wege von Midian nach Ägypten in Lebensgefahr, weil er mit der Beschneidung seines Sohnes gezögert hatte; erst nachdem Zipora die Beschneidung vollzogen, war Moses von dieser Gefahr befreit.</i> R. Nehemia sagt: Wichtig ist die Beschneidung, denn sie verdrängt selbst [das Gesetz über] die Aussatzschäden.<sup class="footnote-marker">103</sup><i class="footnote"> Nach Deut. 24, 8 ist es ein Verbot, den Aussatz mechanisch zu entfernen; gleichwohl muss auch an einem Aussätzigen das Gebot der Beschneidung vollzogen werden, selbst wenn man dadurch den Aussatz entfernt. — Der Ausspruch des R. Nehemia enthält eine Steigerung im Vergleich zu dem des R. Jose. Denn das Gebot der Beschneidung verdrängt nur dann das Werkverbot des Sabbat, wenn die Beschneidung zur vorgeschriebenen Zeit, d. h. am achten Lebenstage des Kindes geschieht, nicht aber wenn sie aus irgend welchen Gründen verschoben ist. s. Sab. XIX, 5; das Verbot der Entfernung des Aussatzes wird jedoch von dem Gebote der Beschneidung auch dann verdrängt, wenn diese nicht zur vorgeschriebenen Zeit erfolgt.</i> Rabbi sagt: Wichtig ist die Beschneidung, denn obgleich unser Vater Abraham alle Gebote [Gottes] erfüllte, wurde er doch erst „vollkommen“<sup class="footnote-marker">104</sup><i class="footnote"> Das aram. <span dir="rtl">שלים</span> entspricht dem hebr. <span dir="rtl">תמים</span>, vollkommen; vgl. Targ. Onk. zu Gen. 17, 1.</i> genannt, nachdem er sich beschnitten hatte, denn es heisst (Gen. 17, 1): „wandle vor mir und sei vollkommen!“<sup class="footnote-marker">105</sup><i class="footnote"> Im Anschluss an diese Mahnung gab Gott dem Abraham das Gesetz der Beschneidung. Die ed. princ. hat noch den Zusatz: <span dir="rtl">וכתיב זאת בריתי … ביני וביניכם</span>.</i> Eine andre Erklärung [lautet]: Wichtig ist die Beschneidung, denn wenn sie nicht wäre, hätte der Heilige, gelobt sei er, seine Welt nicht geschaffen, denn es heisst (Jer. 33, 25): „Also spricht der Ewige: wenn nicht mein Bund<sup class="footnote-marker">106</sup><i class="footnote"> Nämlich: der Beschneidung.</i> Tag und Nacht<sup class="footnote-marker">107</sup><i class="footnote"> Das Bundeszeichen der Beschneidung ist Tag und Nacht am Körper des Israeliten.</i> wäre, hätte ich die Gesetze des Himmels und der Erde nicht gemacht.“<sup class="footnote-marker">108</sup><i class="footnote"> In der Mischna des jerus. Talmud folgt hier noch: <span dir="rtl">ד״א גדולה המילה שהיא שקולה כנגד כל המצות שבתורה שנ׳ הנה דם הברית אשר כרת ה׳ עמכם על כל הדברים האלה </span>, wichtig ist die Beschneidung, denn sie wiegt alle Gebote der Thora auf, denn es heisst (Ex. 24, 8): Seht, dies ist das Blut des Bundes, den der Ew. mit euch auf alle diese Worte hin geschlossen hat; vgl. auch Ned. 32a.</i>
+
+Chapter 4
+
+Zwischen demjenigen, dem der Genuss von seinem Nächsten durch Gelübde versagt ist,<sup class="footnote-marker">1</sup><i class="footnote"> A hat z. B. gesagt: Konam sei dir, B, mein ganzes Vermögen, oder B hat erklärt: Konam sei mir dein ganzes Vermögen.</i> und demjenigen, dem [nur] dessen Speise versagt ist, besteht kein andrer Unterschied<sup class="footnote-marker">1a</sup><i class="footnote"> Hinsichtlich dessen, was ihnen durch das Gelübde verboten resp. trotzdem noch erlaubt ist.</i> als der bezüglich des Durchgangsrechts<sup class="footnote-marker">2</sup><i class="footnote"> <span dir="rtl">דריסת הרגל</span> eig. das Betreten mit dem Fusse, d. h. das Recht, das Gebiet des andren zu betreten oder zu durchschreiten, vgl. Erub. VI, 9 und Ket. I, N. 43.</i> und der [Benutzung der] Geräte, in denen man keine Lebensmittel zu bereitet.<sup class="footnote-marker">3</sup><i class="footnote"> Beides ist demjenigen, dem der Genuss versagt ist, verboten, demjenigen aber, dem nur die Speise versagt ist, erlaubt. — Der erste Satz der Mischna findet sich auch Meg. I, 6.</i> Wenn einem die Speise des andren durch Gelübde versagt ist,<sup class="footnote-marker">4</sup><i class="footnote"> Nach Ned. 33a muss in diesem Falle A zu B gesagt haben: alles, was mir zum Genuss meiner Speise verhilft, sei dir durch Gelübde verboten, oder B hat erklärt: alles, was dir dazu verhilft, sei mir verboten.</i> so darf ihm dieser keine Schwinge,<sup class="footnote-marker">5</sup><i class="footnote"> <span dir="rtl">נפה</span>, eine Schwinge, mit der man das feine vom groben Mehl sondert; Maim. zu Schebiit V, 9.</i> kein Sieb,<sup class="footnote-marker">6</sup><i class="footnote"> <span dir="rtl">כברה</span> ein Sieb, mit dem man die Getreidekörner von der Spreu scheidet; ibid.</i> keine Mühle und keinen Ofen<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">תנור</span> ist hier ein Ofen, in dem die Speisen in Töpfen gekocht werden.</i> leihen,<sup class="footnote-marker">8</sup><i class="footnote"> Obschon diese Gegenstände nur mittelbar zur Bereitung von Speisen dienen; einen Kochtopf, einen Bratspiess u. dgl., die zur Bereitung der Speisen unmittelbar verwendet werden, darf man in diesem Falle gewiss nicht leihen.</i> wohl aber darf er ihm ein Hemd,<sup class="footnote-marker">9</sup><i class="footnote"> <span dir="rtl">חלוק</span>, von <span dir="rtl">חלק</span>, glatt, ein glattes Kleidungsstück, das keine Falten hat, ein Hemd; Levy Wb.</i> einen Ring, ein Gewand und Nasenringe<sup class="footnote-marker">10</sup><i class="footnote"> <span dir="rtl">נזם</span>, das in der Bibel sowohl Nasenring (Gen. 24, 47) als Ohrring (Gen. 35, 4) bedeutet, soll wohl hier, wo es dem <span dir="rtl">טבעת</span> gegenübergestellt wird, Nasenring bezeichnen. Im jerus. Talmud findet sich die bessere Lesart: <span dir="rtl">חלוק וטלית נזמים וטבעות</span>, und so zitirt auch der bab. Talmud unsre Mischna.</i> leihen sowie Alles, was man nicht zur Zubereitung von Lebensmitteln braucht; an einem Orte jedoch, wo man solches<sup class="footnote-marker">11</sup><i class="footnote"> Die Deutung der in der Mischna häufig wiederkehrenden Phrase <span dir="rtl">כיוצא ב׳</span> ist schwierig. Levy, Wtb. II, 225, erklärt es = wie das, was an ihm herausgeht, daher „wie, gleichwie, desgleichen“; Strack-Siegfried, neuhebr. Gram. S. 60, nehmen es = wie bei dem, was danach geht, also „in ähnlichen Fällen“. Indess beide Erklärungen sind unbefriedigend. Verständlicher sind die Deutungen von Fleischer (Beiträge zu Levys Wtb.), „gleichwie mit etwas hervortretend, d. h. es vor- oder darstellend, wie ein Abbild davon“ und von Jastrow (Wtb. 587) „like that which passes with it (in the same class)“. Nach Geiger, Lesebuch S. 113, heisst die Phrase <span dir="rtl">כיוצא בו</span> „einen ähnlichen Wert hat, ähnlich verhält es sich“; sie ist dem <span dir="rtl">יצא ב׳</span> nachgebildet, welches bei der Münze heisst „ausgegeben werden für, den Wert haben von“, vgl. M. scheni IV, 8. Nach Bacher, Terminologie S. 75, ist der Ausdruck <span dir="rtl">כיוצא בו</span> wahrscheinlich dem Heerwesen entlehnt, in dessen Sprache <span dir="rtl">יצא</span> eine grosse Rolle spielt. Das <span dir="rtl">ב</span> ist als <span dir="rtl">ב</span> societatis aufzufassen (vgl. Ps. 44, 10) und <span dir="rtl">יוצא בו</span> heisst demnach „derjenige, der mit einem andren zugleich ins Feld zieht“. Durch <span dir="rtl">כ</span> erweitert, bezeichnet dann die Redensart einen Gegenstand als mit einem andren gleichartig. Die aramäische Wiedergabe dieser hebr. Phrase findet sich im jerus. Targum zu Gen. 2, 18. 20 <span dir="rtl">בד נפיק ביה</span> = <span dir="rtl">כנגדו</span>; zu Deut. 14, 8 <span dir="rtl">כנפיק ביה</span>. Porges, in Frankels Monatsschr. 1900, S. 188 will das <span dir="rtl">יצא</span> in unserer Phrase aus der Bedeutung erklären, die es in Verbindung mit <span dir="rtl">ציץ, שמש, נגה</span> u. dergl. aufweist, also = zum Vorschein kommen, hervortreten; <span dir="rtl">כיוצא בו</span> hiesse demnach „wie das, was an dem Gegenstande sich herausstellt, dabei (oder daran) zum Vorschein kommt, ersichtlich wird, hervortritt, sich deutlich ergiebt“. Er versucht endlich auch <span dir="rtl">כיוצא בו</span> so zu deuten, dass es heisst: „wie etwas, was an der Sache selbst herauswächst, gewissermassen ein besonders hervorragender Teil am Ganzen, aus dem Ganzen hervorgegangen und mit ihm verbunden“.</i> vermietet, ist [auch] dies verboten.<sup class="footnote-marker">12</sup><i class="footnote"> Weil er die ersparte Miete zur Anschaffung von Lebensmitteln verwenden könnte.</i>
+Wenn einem der Genuss vom andren durch Gelübde verboten ist, so darf dieser [gleichwohl] für ihn<sup class="footnote-marker">13</sup><i class="footnote"> Die ed. princ. und die Talmudausg. lesen <span dir="rtl">שוקל לו</span>.</i> den Schekel entrichten,<sup class="footnote-marker">14</sup><i class="footnote"> D. h. den halben Schekel, den man alljährlich zur Bestreitung der Gemeindeopfer zu entrichten hatte, Schek. I, 1. In dem Falle, dass B sich selbst durch Gelübde den Genuss von A versagt hat, darf dieser dennoch den Schekel für ihn zahlen, weil er selbst dem B den Genuss seines Vermögens nicht verboten hat. Aber auch wenn A dem B jeden Genuss seines Vermögens verboten hat, darf er für diesen gleichwohl zahlen, weil er dadurch ein Gebot erfüllt, die Ausübung eines Gebotes aber nicht als ein materieller Gewinn zu betrachten ist, denn „<span dir="rtl">מצות לאו ליהנות נתנו </span>, die Gesetze sind nicht zum Genuss gegeben“. B hat freilich durch A den Vorteil, dass er zur Zahlung des Schekel nicht mehr gezwungen werden kann, indess ist dies nur ein indirecter Nutzen und darum erlaubt. — Nach R. Nissim handelt die Mischna hier nur von dem Falle, dass B seinen Schekel durch einen Boten an die Verwaltung der Tempelkasse geschickt hat, der Schekel aber dann gestohlen wurde oder verloren ging, nachdem die Summe zur Anschaffung der Gemeindeopfer aus der Kasse abgehoben war. In einem solchen Falle konnte B nicht mehr gezwungen werden, den Schekel noch einmal zu zahlen; A durfte deshalb für ihn zahlen, weil es eine Leistung war, zu der B nicht mehr verpflichtet war, weil er somit dem B keinen Vermögensvorteil verschaffte. Vgl. Schek. II, 1.</i> dessen Schuld bezahlen<sup class="footnote-marker">15</sup><i class="footnote"> Der jerus. Talmud und die ed. princ. lesen <span dir="rtl">ופורע לו</span>. — Nach einer Ansicht in Ned. 33b handelt dieser Satz von dem Falle, dass B mit seinem Gläubiger vereinbart hat, dass dieser ihn zur Zahlung der Schuld nicht drängen dürfe. Wenn daher A für ihn zahlt, so verschafft er ihm keinen Vermögensvorteil, weil B vielleicht bei seinem Gläubiger den völligen Verzicht auf die Zahlung erwirken könnte. Nach einer andren Ansicht (ibid.) gilt dieser Satz der Mischna von jeder Schuld, und A darf darum dem Gläubiger des B zahlen, weil er diesem nicht direct einen Vermögensvorteil zuwendet, sondern nur verhindert, dass der Gläubiger die Schuld von ihm fordert; vgl. auch Ket. XIII, N. 16.</i> und dessen verlorenes Gut ihm zurückgeben;<sup class="footnote-marker">16</sup><i class="footnote"> A darf dem B die Sache, die dieser verloren, zurückgeben, weil er damit ein Gebot ausübt, Deut. 22, 3. Aber auch B darf dem A, von dem er keinen Nutzen haben darf, dessen verlorenes Gut zurückgeben; denn obschon man während der Ablieferung eines Fundes indirect Nutzen haben kann, weil man in diesem Momente einem Armen, der gerade um ein Almosen bittet, nichts zu geben braucht [nach dem Grundsatze: <span dir="rtl">העוסק במצוה פטור מן המצוה</span>, „wer in der Ausübung eines Gebotes begriffen ist, braucht ein andres, dessen Erfüllungszeit eingetreten, nicht zu üben“, d. h. er braucht die Ausübung des ersten nicht zu unterbrechen, vorausgesetzt, dass er beide nicht gleichzeitig erfüllen kann], so gilt dies doch als ein so seltenes Zusammentreffen, dass man von einem Vermögensvorteil des B nicht reden kann. [Dieser relative Nutzen, den man durch Ablieferung eines Fundes haben kann, wird im Talmud als <span dir="rtl">פרוטה דרב יוסף</span> bezeichnet; s. B. kamma 56b].</i> an einem Orte, wo man dafür Lohn empfängt,<sup class="footnote-marker">17</sup><i class="footnote"> Und A und B sich gegenseitig jeden Genuss von einander durch Gelübde verboten haben; denn in diesem Falle würde entweder der Finder einen Nutzen haben, wenn er sich die Ablieferung bezahlen liesse, oder der Eigentümer, wenn der Finder auf den Lohn verzichten würde.</i> fällt der Nutzen an das Heiligtum.<sup class="footnote-marker">18</sup><i class="footnote"> Die Mischna sagt hier nicht wie in andren Fällen, wo die Nutzung verboten ist (s. Ab. sara III, 9), dass der Nutzen „in das Salzmeer geworfen werden“ müsse, weil durch das Gelübde ihnen jeder Nutzen ebenso wie etwas „Heiliges“, wie Opfer u. dergl. verboten wurde, vgl. Einl. S. 173. — War jedoch nur dem B jeder Genuss von A verboten und jener hat die von A verlorene Sache gefunden, so darf er keine Bezahlung annehmen; desgleichen darf A die verlorene Sache des B nicht ohne Entschädigung abgeben. — Nach R. Nissim ist <span dir="rtl">מקום</span> in diesem Satze nicht mit „Ort“, sondern mit „Fall, Lage“ zu übersetzen, und die Mischna will sagen: „wenn der Fall so lag, dass man eine Bezahlung annehmen darf …“, d. h. wenn der Finder gerade mit einer gewinnbringenden Arbeit beschäftigt war, sodass er berechtigt ist, für die Erstattung eine entsprechende Vergütung zu fordern; s. B. mez. II, 9.</i>
+Er<sup class="footnote-marker">19</sup><i class="footnote"> Derjenige, der dem andren den Genuss verboten hat (A).</i> darf auch für ihn mit dessen Zustimmung die Hebe und den Zehnt abscheiden,<sup class="footnote-marker">20</sup><i class="footnote"> Wenn der andre (B) erklärt hat, es dürfe jeder für ihn die Hebe abscheiden. Hätte er jedoch den A damit beauftragt, so dürfte dieser es nicht tun, da die Erfüllung dieses Auftrages als „Nutzen“ für B angesehen würde.</i> für ihn<sup class="footnote-marker">21</sup><i class="footnote"> Wenn A ein Priester und B ein Laie ist und jener diesem jeden Genuss verboten, oder dieser sich selbst jeden Genuss von A durch Gelübde verboten hat.</i> die Vogelopfer<sup class="footnote-marker">22</sup><i class="footnote"> <span dir="rtl">קנים</span>, eig. Vogelnester, dann die Vogelpaare, die als Opfer darzubringen sind.</i> der flussleidenden Männer,<sup class="footnote-marker">23</sup><i class="footnote"> Lev. 15, 14.</i> die der Frauen<sup class="footnote-marker">24</sup><i class="footnote"> Lev. 15, 29.</i> und die der Gebärenden<sup class="footnote-marker">25</sup><i class="footnote"> Lev. 12, 6. 8.</i> sowie Sünd- und Schuldopfer darbringen;<sup class="footnote-marker">26</sup><i class="footnote"> A darf die Vogelopfer für B darbringen, obgleich er ihm resp. seiner Frau dadurch erst den Genuss von Heiligem, Opfern u. dergl. ermöglicht, weil er ihm nur indirect einen Genuss verschafft, indem er ihn aus dem Zustande befreit, in welchem er Heiliges nicht geniessen darf, und die Priester überdies bei Opferhandlungen nicht als Beauftragte der Menschen, sondern als „Bevollmächtigte Gottes“ (<span dir="rtl">שלוחי דרחמנא</span>) gelten. A darf aber auch Ganz- und Friedensopfer für B darbringen, denn wenn ihm dies schon bei Sünd- und Schuldopfern gestattet ist, die B zu bringen verpflichtet ist, so muss es bei freiwilligen Opfern gewiss erlaubt sein.</i> er darf ihn in Midrasch.<sup class="footnote-marker">27</sup><i class="footnote"> <span dir="rtl">מדרש</span>, das schon in II Chron. 13, 22 und 24, 27 vorkommt, bedeutet die Auslegung der Schrift, die sich auf die Ableitung und Erläuterung der einzelnen Satzungen bezieht; vgl. auch Ket. IV, N. 60.</i> Halachot<sup class="footnote-marker">28</sup><i class="footnote"> <span dir="rtl">הלכה</span> eigentl. Gang, Weg, dann Norm, Satzung, geltendes Recht, Überlieferung. Midrasch und Halachot, die Exegese und das Resultat dieser Auslegung bilden die einander ergänzenden Teile des Gesetzesstudiums vgl. auch Hoffmann, Zur Einleitung S. 1ff.</i> und Hagadot<sup class="footnote-marker">29</sup><i class="footnote"> <span dir="rtl">הגדה</span>, aram. <span dir="rtl">אגדה</span>, eigentl. das Gesagte, Erzählte, bezeichnet die Aussprüche der Weisen, die zwar an die Schrift angelehnt sind, aber nicht gesetzliche Bestimmungen, sondern nur Schrifterklärungen, Erzählungen, Sentenzen u. dergl. zum Inhalt haben; vgl. auch Zunz, Gottesdienstl. Vorträge,<sup class="footnote-marker">2</sup> S. 45 Anm. b.</i> unterrichten;<sup class="footnote-marker">30</sup><i class="footnote"> Denn der Unterricht in der Lehre des Gesetzes hat unentgeltlich zu geschehen, er verschafft ihm daher durch den Unterricht keinen Vermögensvorteil. Jene Bestimmung wird (Ned. 37 a) aus Deut. 4, 5 abgeleitet, wo Moses sagt: „Siehe, ich lehre euch Gesetze und Rechte, wie der Ew., mein Gott mir geboten“, womit angedeutet sein soll, dass ebenso wie Gott dem Moses die Gesetze „unentgeltlich“ gegeben, so auch die Israeliten das Lehren des Gesetzes als eine Pflicht unentgeltlich üben sollen, <span dir="rtl">מה אני בחגם אף אתם בחנם</span>. Nach Jore dea 246, 5 ist es jedoch erlaubt, für die durch den Unterricht erlittene Versäumnis Bezahlung zu nehmen, es darf daher nach der Halacha A den B auch nicht in Midrasch u. s. w. unterrichten.</i> er darf ihn jedoch nicht in der Schrift unterrichten,<sup class="footnote-marker">31</sup><i class="footnote"> <span dir="rtl">מקרא</span>, das in der Bibel (Neh. 8, 8) die „Vorlesung“, im Neuhebr. aber auch das „Vorgelesene“, den Stoff des Lesens bezeichnet, bedeutet hier das „Lesen“, d. h. den Gesangsvortrag und das sinngemässe Abteilen der Worte der heiligen Schrift. Für die Unterweisung in diesen Gegenständen durfte man Bezahlung annehmen, weil deren Studium kein Thoragebot ist; A darf deshalb den B hierin nicht umsonst unterrichten, weil er ihm einen Vermögensvorteil verschafft.</i> wohl aber darf er dessen Söhne [und dessen Töchter<sup class="footnote-marker">32</sup><i class="footnote"> In der ed. princ. fehlen die Worte <span dir="rtl">ואת בנותיו</span>; vgl. auch Sota III, 4 über die Frage, ob Töchter in der Thora zu unterrichten sind oder nicht.</i> ] in der Schrift unterrichten.<sup class="footnote-marker">33</sup><i class="footnote"> Eigentlich ist der Vater verpflichtet seine Kinder zu unterrichten; die Ausübung der Pflicht aber, die ihm hier von A abgenommen wird, ist für ihn nicht als ein materieller Gewinn anzusehen nach dem oben (N. 14) erwähnten Grundsatze: „die Gebote sind nicht zum Genusse gegeben“.</i> Er darf auch dessen Frau und dessen Kinder ernähren, obgleich jener selbst zu ihrem Unterhalt verpflichtet ist.<sup class="footnote-marker">34</sup><i class="footnote"> Weil er ihm nur indirect einen Vermögensvorteil zuwendet; vgl. die zweite, oben N. 15 angegebene Erklärung. Aber auch nach der ersten, dort angeführten Ansicht, wonach A nur dann die Schuld des B bezahlen dürfe, wenn ein bestimmter Zahltermin nicht vereinbart war, während hier der Gatte auf alle Fälle den Unterhalt seiner Familie zu bestreiten hat, darf A gleichwohl diese Kosten für B bezahlen, weil dort B, wenn A nicht für ihn eingetreten wäre, selbst hätte zahlen müssen, hier aber B, wenn er seine Familie nicht ernährt, sondern diese sich selbst beköstigt oder sich Entbehrungen aller Art ausgesetzt hätte, nicht nachträglich verpflichtet wäre, seiner Familie die Auslagen zu ersetzen.</i> Er darf weder dessen unreines noch dessen reines Vieh füttern;<sup class="footnote-marker">35</sup><i class="footnote"> Weil das Vieh dadurch wertvoller wird, B also einen Vorteil hat.</i> R. Elieser sagt: er darf wohl das unreine, aber nicht das reine Vieh füttern.<sup class="footnote-marker">36</sup><i class="footnote"> D. h. mästen, ihm mehr Futter geben, als es zur Erhaltung unbedingt nötig hat; denn da das unreine Vieh nicht zum Essen für den Israeliten dient, sondern nur zum Arbeiten, so hat der Eigentümer durch die Überfütterung seines Viehs keinen Nutzen. sondern den Nachteil, dass das Tier weniger arbeiten kann. Dem Vieh jedoch das unbedingt erforderliche Futter zu geben, ist auch nach den Weisen dem A verboten, weil B dadurch Vorteil hat.</i> Da sagten sie (die Weisen) zu ihm: Was macht hier den Unterschied zwischen unreinem und reinem [Vieh]? Darauf antwortete er ihnen: bei dem reinen gehört das Leben dem Himmel,<sup class="footnote-marker">37</sup><i class="footnote"> D. h. es kann dem Himmel als Opfer dargebracht werden (Mëiri).</i> der Leib aber ihm (dem Eigentümer),<sup class="footnote-marker">38</sup><i class="footnote"> Wenn das Tier geschlachtet ist, darf es der Eigentümer essen, er hat also einen Vorteil dadurch, dass es schwerer ist.</i> bei dem unreinen aber gehören Leben und Leib dem Himmel.<sup class="footnote-marker">39</sup><i class="footnote"> Das unreine Tier kann er nur für Zwecke des Heiligtums verwenden (<span dir="rtl">בדק הבית</span>, Ned. II, N. 55), aber nicht zum Essen, und selbst solange es lebte, konnte er es nur zur Arbeit benutzen; keinesfalls hat er also einen Vorteil durch die Überfütterung.</i> Da sagten jene zu ihm: auch bei dem unreinen gehört das Leben dem Himmel, der Leib aber ihm selbst, denn wenn er will, kann er es den Heiden verkaufen oder den Hunden zu fressen geben.<sup class="footnote-marker">40</sup><i class="footnote"> Er hat also durch die Mästung einen Nutzen.</i>
+Wenn einem der Genuss vom andren durch Gelübde verboten ist, und er kommt, um ihn zu besuchen, so darf er [bei ihm] stehen,<sup class="footnote-marker">41</sup><i class="footnote"> Kurze Zeit.</i> aber nicht sitzen;<sup class="footnote-marker">42</sup><i class="footnote"> Längere Zeit. Dieser Satz handelt von einem Orte, wo es Brauch ist, Krankenwärter für Lohn zu mieten; wenn daher A sich längere Zeit bei B aufhält, würde er ihm die Kosten des Wärters ersparen.</i> er darf dessen Person heilen,<sup class="footnote-marker">43</sup><i class="footnote"> Weil er damit eine Pflicht erfüllt (vgl. N. 33); denn in den Worten <span dir="rtl">והשבתו לו</span> Deut. 22, 2 ist auch angedeutet, dass man verpflichtet ist dafür zu sorgen, dass einem die verloren gegangene Gesundheit wiedergegeben wird. An einem Orte jedoch, wo solche Hilfeleistung bezahlt wird, darf A es nicht umsonst tun, weil er ihm einen Vermögensvorteil verschafft.</i> aber nicht das, was zu seinem Gute gehört;<sup class="footnote-marker">44</sup><i class="footnote"> D. h. dessen Vieh. An einem Orte, wo Doch jemand vorhanden ist, der das Tier heilen kann, darf A es nicht tun, selbst wenn dort solche Dienste nicht bezahlt werden, weil er ihm einen Vermögensvorteil zuwenden würde; er darf ihm aber Mittel angeben, um das Tier zu heilen. Ist jedoch kein andrer Sachverständiger am Orte, so darf A selbst dem B diesen Dienst erweisen, weil das Tier sonst unrettbar verloren wäre, A aber dem B ein „verlorenes Gut“ wieder erstatten darf, s. M. 2. Eine ähnliche Unterscheidung findet sich auch Ab. sara II, 2.</i> er darf mit ihm in einer grossen Wanne<sup class="footnote-marker">45</sup><i class="footnote"> <span dir="rtl">אמבטי</span>, griech. ἐμβατή, Badewanne.</i> baden, aber nicht in einer kleinen;<sup class="footnote-marker">46</sup><i class="footnote"> Weil durch sein Hineinsteigen das Wasser in der Wanne höher steigt und den Körper des B bedeckt, er also diesem nützt.</i> er darf mit ihm in einem Bette<sup class="footnote-marker">47</sup><i class="footnote"> Das nicht dem A gehört.</i> schlafen. R. Jehuda<sup class="footnote-marker">48</sup><i class="footnote"> Dieser will nur den letzten Satz der Mischna erklären, aber nicht dagegen controversieren.</i> sagt: im Sommer wohl, aber nicht in der Regenzeit, weil er ihm einen Genuss verschafft.<sup class="footnote-marker">49</sup><i class="footnote"> Weil er zur Erhöhung der Temperatur im Bette beiträgt, dem B also in der kalten Jahreszeit einen Genuss verschafft.</i> Er darf mit ihm zusammen auf demselben Ruhebett sitzen<sup class="footnote-marker">50</sup><i class="footnote"> Es wird nicht befürchtet, dass er einschlafen könnte, er darf daher selbst im Winter auf einem kleinen Sopha mit ihm zusammen sitzen.</i> und mit ihm am selben Tische speisen,<sup class="footnote-marker">51</sup><i class="footnote"> Da A dem B jeden Genuss von seiner Seite verboten hat, ist anzunehmen, dass sie nicht eben befreundet sind, und darum auch nicht zu befürchten, dass er ihm von seiner Speise reichen könnte.</i> aber nicht aus der [gleichen] Schüssel<sup class="footnote-marker">52</sup><i class="footnote"> <span dir="rtl">תמהוי</span>, Becken, Schüssel zum Anrichten der Speisen, vgl. Sab. V, N. 31. — Das Speisen aus gemeinsamer Schüssel ist ihnen verboten, denn wenn A wenig isst, kann B sich eine grössere Portion nehmen, also Vorteil durch jenen haben.</i>, wohl aber darf er [mit ihm]<sup class="footnote-marker">53</sup><i class="footnote"> Die Talmudausg. lesen <span dir="rtl">עמו</span>.</i> aus der Schüssel essen, die herumgereicht wird.<sup class="footnote-marker">54</sup><i class="footnote"> <span dir="rtl">חזר</span> zurückkehren, herumgehen, circulieren; vgl. Ket. XIII, N. 22. — Nach dem Talmud (Ned. 41b) ist zu <span dir="rtl">החוזר</span> zu ergänzen <span dir="rtl">לבעל</span> <span dir="rtl">הבית</span>, d. b. A darf mit B zusammen aus der Schüssel essen, die zunächst den Gästen und dann dem Hausherrn gereicht wird; die Schüssel enthält so viel, dass ein Rest unter allen Umständen dem Gastgeber gereicht wird. Es hat somit B von A keinen Vorteil, sie kürzen vielmehr beide den Wirt. Nach einer andren Erklärung heisst <span dir="rtl">תמחוי החוזר</span> eine Schüssel, die bei Bedarf immer wieder gefüllt wird; wenn also A früher aufhören sollte sich zu bedienen als B, würde er diesem doch keinen Vorteil gewähren, da die Schüssel ohnedies wieder gefüllt wird.</i> Er darf nicht mit ihm zusammen aus der grossen Schüssel essen,<sup class="footnote-marker">55</sup><i class="footnote"> <span dir="rtl">אבוס</span> ist hier nicht wie in der Bibel „Futterstall“ oder „Dreschtenne“, sondern der Behälter für die Speisen der Arbeiter, ähnlich wie nach der Septuaginta <span dir="rtl">אבוס</span> in Jes. 1, 3 mit „Krippe“ zu übersetzen ist.</i> wie sie den Arbeitern vorgesetzt wird;<sup class="footnote-marker">56</sup><i class="footnote"> Obschon dieser Behälter noch grösser ist als die vorhergenannte „Schüssel“; denn es ist zu fürchten, dass B sich etwas Speise von der nimmt, die dem A gehört.</i> er darf auch nicht mit ihm in einer Reihe<sup class="footnote-marker">57</sup><i class="footnote"> <span dir="rtl">אומן</span> Furche, Reihe, Furchenstrecke, vom arab. <span dir="rtl">مان</span> = durchfurchen: Hoffmann, Israel. Monatsschr. 1893, S. 30; B. mez. VII, N. 24.</i> arbeiten;<sup class="footnote-marker">58</sup><i class="footnote"> Weil er den Boden locker macht und so dem B das Arbeiten erleichtert, oder weil er durch seine Arbeit, wie Mähen, dem B mehr Raum und Bewegungsfreiheit verschafft.</i> dies sind die Worte des R. Meir. Die Weisen aber sagen: er darf in einiger Entfernung von ihm arbeiten.<sup class="footnote-marker">59</sup><i class="footnote"> Auch wenn es in derselben Reihe geschieht, denn es ist nicht zu befürchten, dass sich A dies auch in der Nähe des B erlauben würde; R. Meir hingegen hegt diese Befürchtung. In der Nähe zu arbeiten ist aber dem A auch nach den Weisen verboten.</i>
+Wenn einem der Genuss vom andren vor dem „siebenten“ [Jahre] durch Gelübde verboten ist, so darf er nicht auf dessen Feld gehen<sup class="footnote-marker">60</sup><i class="footnote"> Da er das Gebiet des A nicht betreten darf, s. oben M. 1.</i> und nicht von dessen hinausragenden [Früchten]<sup class="footnote-marker">61</sup><i class="footnote"> Zu <span dir="rtl">נוטות</span> ist noch das Substantiv <span dir="rtl">פרות</span> oder <span dir="rtl">נטיעות</span> zu ergänzen. Es finden sich in der Mischna öfter Beispiele, wo das Hauptwort neben dem Adjectiv ausgelassen ist, so in unserer Mischna <span dir="rtl">שביעית</span>, sc. <span dir="rtl">שנה</span>; <span dir="rtl">פטם</span> = der gemästete, sc. <span dir="rtl">שור</span>, Ochs, Sab. XX, 4; <span dir="rtl">שומרה</span> sc. <span dir="rtl">סוכה</span> = Wachthütte, B. batra IV, 8.</i> essen;<sup class="footnote-marker">62</sup><i class="footnote"> Obgleich sonst die Früchte des siebenten Jahres nicht als Eigentum des Herrn des Feldes, sondern als <span dir="rtl">הפקר</span>, herrenloses Gut, Gemeingut gelten (Lev. 25, 6. 7), darf hier B dennoch die Früchte von dem Felde des A nicht essen, weil dieser sie ihm zum Genusse verboten hat zu einer Zeit, da er noch das Verfügungsrecht über sie hatte und dieses Verbot auch dann noch wirksam ist, wenn sie nicht mehr sein Eigentum sind.</i> wenn es aber im siebenten Jahre geschieht,<sup class="footnote-marker">63</sup><i class="footnote"> Wenn A das Verbot erst im siebenten Jahre ausgesprochen hat.</i> so darf er zwar nicht auf dessen Feld gehen,<sup class="footnote-marker">64</sup><i class="footnote"> Denn wenn auch die Früchte als Gemeingut anzusehen sind, so gilt dies noch nicht von dem Boden des Feldes, dieser ist es vielmehr nur in dem Moment, da jemand die Früchte pflückt und geniesst. Wenn es aber dem B erlaubt wäre, das Feld zu betreten, so wäre zu befürchten, dass er vielleicht noch länger dort verweilen würde, als zum Genusse der Früchte unbedingt nötig ist, er würde also von dem Felde selbst einen Nutzen haben.</i> wohl aber von dessen hinausragenden [Früchten] essen.<sup class="footnote-marker">65</sup><i class="footnote"> Da A das Verbot erst im siebenten Jahre ausgesprochen, wo er kein Eigentumsrecht an den Früchten mehr hatte, ist es gar nicht in Kraft getreten. Im babyl. Talmud und in manchen Mischnaausg. findet sich die Lesart: <span dir="rtl">מן הנטיעות הנוטות</span>.</i> Wenn er ihm [nur] die Speise vor dem siebenten Jahre durch Gelübde versagt, so darf er auf dessen Feld gehen,<sup class="footnote-marker">66</sup><i class="footnote"> Denn das Durch- gangsrecht ist ihm nicht verboten, vgl. oben Mischna 1.</i> aber nicht von dessen Früchten essen; wenn es jedoch im siebenten Jahre geschah,<sup class="footnote-marker">63</sup><i class="footnote"> Wenn A das Verbot erst im siebenten Jahre ausgesprochen hat.</i> so darf er darauf gehen und [davon] essen.<sup class="footnote-marker">65</sup><i class="footnote"> Da A das Verbot erst im siebenten Jahre ausgesprochen, wo er kein Eigentumsrecht an den Früchten mehr hatte, ist es gar nicht in Kraft getreten. Im babyl. Talmud und in manchen Mischnaausg. findet sich die Lesart: <span dir="rtl">מן הנטיעות הנוטות</span>.</i>
+Wenn einem der Genuss vom andren durch Gelübde verboten ist, so darf er ihm nichts verleihen<sup class="footnote-marker">67</sup><i class="footnote"> B darf dem A, der das Verbot ausgesprochen, nichts verleihen, weil zu befürchten ist, dass sonst auch A aus Gefälligkeit dem B etwas leihen würde.</i> und nichts von ihm entleihen, ihm kein Darlehen gewähren<sup class="footnote-marker">68</sup><i class="footnote"> Weil zu befürchten ist, dass sonst auch A dem B ein Darlehen gewähren würde. — Der Ausdruck <span dir="rtl">שאל</span> wird hier von Sachen gebraucht, die in natura zurückgegeben werden, <span dir="rtl">לוה</span> von Geld, bei dem dies nicht der Fall ist.</i> und kein Darlehen von ihm nehmen, ihm nichts verkaufen<sup class="footnote-marker">69</sup><i class="footnote"> Würde B die Ware dem A zum reellen Werte verkaufen, so würde nicht nur dieser einen Nutzen haben, sondern auch B den Vorteil, dass er seine Ware absetzt. Würde er sie unter dem Werte verkaufen, so wäre zu befürchten, dass A aus Gefälligkeit ihm auch etwas abkaufen würde; würde er sie endlich über den Wert verkaufen, so würde nur B einen Nutzen haben.</i> und nichts von ihm kaufen.<sup class="footnote-marker">70</sup><i class="footnote"> Auch nicht zu einem Preise, der höher ist als der reelle Wert des Gegenstandes, wobei B nur Schaden hätte, denn es ist zu befürchten, dass dann A aus Gefälligkeit auch dem B etwas abkaufen würde.</i> Wenn einer zum andren<sup class="footnote-marker">71</sup><i class="footnote"> Dieser Fall handelt nicht mehr von einem, der dem andren jeden Genuss von seiner Seite verboten hat, sondern von zwei beliebigen Personen.</i> sagt: leihe mir deine Kuh, der andre erwidert: sie ist nicht frei,<sup class="footnote-marker">72</sup><i class="footnote"> Sie wird gerade bei der Arbeit verwendet.</i> und jener dann sagt: Konam,<sup class="footnote-marker">73</sup><i class="footnote"> Zu Konam s. oben II, N. 18; hier würde demnach die Formel lauten: wie Opfer verboten sei mir die Kuh, mit der ich nie pflügen werde.</i> dass ich mein Feld mit ihr nie pflügen werde,<sup class="footnote-marker">74</sup><i class="footnote"> Hier ist zu ergänzen, dass der Entleiher sich über die Verweigerung des andren geärgert und deshalb dieses Gelübde ausgesprochen, dann aber die Kuh dennoch geborgt bekommen hat.</i> so ist es, wenn er gewöhnt war selbst zu pflügen, ihm verboten, jedem andren aber erlaubt;<sup class="footnote-marker">75</sup><i class="footnote"> Denn er wollte nur sagen, dass er mit der Kuh nicht so pflügen werde, wie er es gewöhnt ist, d. h. er selbst nicht, andren aber sollte es gar nicht verboten sein, für ihn zu pflügen.</i> wenn er jedoch nicht gewöhnt war zu pflügen, so ist es ihm wie jedem andren verboten.<sup class="footnote-marker">76</sup><i class="footnote"> Weil er meinte, er werde mit der Kuh weder selbst pflügen, noch andere pflügen lassen, wie er es sonst gewöhnt ist.</i>
+Wenn einem der Genuss vom andren durch Gelübde verboten ist und er nichts zu essen hat,<sup class="footnote-marker">77</sup><i class="footnote"> Der Satz der Mischna gilt auch dann, wenn B wohl zu essen hat; der Fall ist nur deshalb so gewählt, weil dann eher anzunehmen ist, dass A sich bemühen wird dem B Unterhalt zu verschaffen.</i> so kann der andre zum Krämer<sup class="footnote-marker">78</sup><i class="footnote"> <span dir="rtl">חנוני</span>, Krämer, Kaufmann, von <span dir="rtl">חנות</span> = Laden (Stamm <span dir="rtl">חנה</span>), ein Subst. mit der Endung <span dir="rtl">ני</span> wie <span dir="rtl">בישני ,שפכוני</span> Pea VII, 1; <span dir="rtl">קרתני</span> Demai VI, 4. — Ms. Or. 567 liest: <span dir="rtl">אצל חנוני הרגיל אצלו</span>, zu dem Krämer, bei dem er zu kaufen pflegt. Hiernach will die Mischna lehren, dass A selbst zu einem solchen Krämer das folgende sagen darf, obschon er mit ihm in Geschäftsverbindung steht und es den Anschein hat, als ob dieser dann nur in dessen Auftrag handelt.</i> gehen und sagen: dem N. N. ist der Genuss von mir durch Gelübde verboten,<sup class="footnote-marker">79</sup><i class="footnote"> Die ed. princ. liest: <span dir="rtl">איש פ׳ גדר ממני הנאה</span>, der Talmud <span dir="rtl">נודר</span>, er hat sich den Genuss von mir versagt.</i> und ich weiss nicht, was ich tun soll;<sup class="footnote-marker">80</sup><i class="footnote"> Wie ich mich zu verhalten habe, wenn ich dem B Speise zuwenden will.</i> dann darf er (der Krämer) jenem<sup class="footnote-marker">81</sup><i class="footnote"> Dem B, dem der Genuss von A verboten ist.</i> [Speise] geben und von dem andren<sup class="footnote-marker">82</sup><i class="footnote"> A; s. Anm. 1.</i> bezahlt nehmen.<sup class="footnote-marker">83</sup><i class="footnote"> Wenn A ihm zahlen will. Da A dem Käufer nicht den Auftrag erteilt hat, dem B Speise zu geben, so wird diese als ein Geschenk an B und die Bezahlung des A als ein Geschenk an den Kaufmann angesehen. Er darf aber diesem keinen Auftrag geben den B zu versorgen, vgl. N. 20, und er kann daher auch unter keinen Umständen zur Zahlung gezwungen werden. — Nach Maimonides ist der Kaufmann (und ebenso der Arbeiter im folgenden Falle) als Gläubiger des B anzusehen; A darf deshalb für B die Schuld bezahlen nach M. 2. Die ed. princ. liest: <span dir="rtl">ובא זה ונוטל מזה</span>.</i> War sein<sup class="footnote-marker">84</sup><i class="footnote"> Des B.</i> Haus zu bauen,<sup class="footnote-marker">85</sup><i class="footnote"> Die ed. princ. liest <span dir="rtl">היה ביתו נופלת</span>, wenn sein Haus eingestürzt oder baufällig war.</i> seine Mauer aufzurichten oder sein Feld zu ernten, so kann der andre zu den Arbeitern gehen und sagen: dem N. N. ist der Genuss von mir durch Gelübde verboten, und ich weiss nicht, was ich tun soll; dann dürfen sie bei jenem arbeiten und von dem andren den Lohn annehmen.<sup class="footnote-marker">86</sup><i class="footnote"> Dieser zweite Fall, dessen Begründung der des ersten conform ist, wird nur deshalb auch noch angeführt, um zu zeigen, dass dem A das Verfahren nicht bloss dort gestattet ist, wo es sich um die Erhaltung des B handelt, sondern auch bei Dingen, die nicht so dringend sind.</i>
+Sind sie zusammen unterwegs und jener hat nichts zu essen,<sup class="footnote-marker">87</sup><i class="footnote"> Hier handelt die Mischna (im Gegensatz zur vorigen, s. N. 77) nur von dem Falle, dass B nichts zu essen hat, weil ihm hier die Speise, die der andre von A erhalten hat, direct übergeben wird, während im M. 7 A für B nur bezahlt (<span dir="rtl">ת״י</span>). Nach R. Akiba Eger jedoch gilt dieser Satz der Mischna auch in dem Falle, dass B wohl zu essen hat, und zwar darf dieser das Geschenk des A darum annehmen, weil es durch die Übergabe an den Dritten zunächst dessen Eigentum geworden ist und dann erst aus dessen Besitz in den des B übergeht.</i> so darf dieser [etwas] einem dritten als Geschenk geben, und dies ist dann jenem [zum Genusse] erlaubt. Ist kein dritter bei ihnen, so kann er es auf einen Stein oder einer Mauer legen und sagen: die Dinge seien jedem, der sie wünscht, preisgegeben; alsdann darf jener sie nehmen und essen. R. Jose aber verbietet es.<sup class="footnote-marker">88</sup><i class="footnote"> Da kein andrer vorhanden ist, aus dessen Besitz es in den des B übergeht, so sieht es aus, als ob A dem B ein Geschenk macht. Die Halacha entscheidet jedoch im Sinne des ersten, ungenannten Tanna.</i>
+
+Chapter 5
+
+Wenn [zwei] Teilhaber<sup class="footnote-marker">1</sup><i class="footnote"> <span dir="rtl">שותף</span>, (syr. <span dir="rtl">ܫܰܘܬܳܦܳܐ</span>), socius, Teilhaber, Miteigentümer. Das Substantiv ist von einem Partic, des Pual gebildet mit Abwertung des vorgesetzten <span dir="rtl">מ</span>; ebenso <span dir="rtl">עוברה</span>, die Schwangere, Para III, 2; vgl. Hillel, Nominalbildung, S. 34. Es könnte auch <span dir="rtl">שׁוֹתָף</span> punktiert werden nach Analogie von <span dir="rtl">שובך, גולל, עובר</span>; vgl. Baneth in Erub. VI, 5. 7.</i> sich gegenseitig jeden Genuss von einander durch Gelübde verboten haben,<sup class="footnote-marker">2</sup><i class="footnote"> Dieser Satz findet seine sinngemässe Anwendung auch im Falle, dass nur der eine (A) dem andren (B) jeden Genuss von seinem Vermögen verboten hat.</i> so dürfen sie den [gemeinsamen] Hof<sup class="footnote-marker">3</sup><i class="footnote"> Der nicht so gross ist, dass der eine den andren zu einer Teilung zwingen kann, d. h. er enthält nicht 4 Ellen im Quadrat für jeden Besitzer und noch 4 Quadratellen für jede Thür, s. B. batra I, 6 u. N. 52.</i> nicht betreten.<sup class="footnote-marker">4</sup><i class="footnote"> Vgl. Ned. III, 1. Nach den Weisen (<span dir="rtl">ת״ק</span>) ist jedem das Betreten des Hofes verboten, weil sie der Ansicht sind: <span dir="rtl">אין ברירה</span>, d. b. ein später eintretendes Ereignis oder eine später getroffene Entscheidung hat keine rückwirkende Kraft, giebt „keine Aufklärung“ darüber, ob das von diesem Ereignis oder dieser Entscheidung betroffene Objekt von Anfang an diese Bestimmung gehabt hat (vgl. Ab. sara III. N. 47). Auf unsren Fall übertragen, heisst dies: wir sagen nicht, dadurch, dass A einen Teil des Hofes betritt, sei erwiesen, dass gerade dieser Teil schon von Anfang an als sein Eigentum anzusehen war, es ist vielmehr dieser Teil in jedem Momente zugleich als Eigentum des B zu betrachten und darum für A unzugänglich. Hiergegen liesse sich freilich einwenden, dass eigentlich infolge des Societätsverhältnisses jeder Teil des gemeinsamen Hofes jedem Einzelnen im Momente, da er ihn benutzt, als Eigentum gehört und daher zur Benutzung gestattet sein sollte. Allein, die durch ein Verbotgelöbnis über einen Gegenstand ausgesprochene Weihe hebt das Eigentumsrecht an dieser Sache auf, <span dir="rtl">קונמות מפקיעין מידי שעבוד</span>; durch das Verbot, das A gegen B ausgesprochen hat, verliert daher dieser das Eigentumsrecht an dem Hofe.</i> R. Elieser, Sohn Jacobs, sagt: ein jeder betritt den ihm gehörigen Teil;<sup class="footnote-marker">5</sup><i class="footnote"> Durch das Betreten des Hofes wird entschieden (<span dir="rtl">יש ברירה</span>), dass von Anfang an der Teil, der gerade von einem betreten wird, dessen Eigentum war und der andre kein Anrecht daran hatte. — Wenn jedoch der Hof so gross war, dass der eine den andren zu einer Teilung zwingen konnte (N. 3), dann giebt auch R. Elieser b. J. zu, dass keiner von beiden den Hof betreten darf, solange die Teilung nicht erfolgt ist. Denn wenn auch R. Elieser der Ansicht ist, dass <span dir="rtl">יש ברירה</span>, dass also jeder gerade den ihm gehörigen Teil des Hofes betritt, so würde doch nach erfolgter Teilung ein jeder nur ein Stück von 4 Quadrat-Ellen betreten dürfen, die andren, gemeinsamen 4 Ellen aber nicht. Solange aber die Teilung nicht vollzogen ist, würde jeder ein Stück von 8 Ellen, nämlich das ihm allein gehörige und das beiden gemeinsame Stück betreten dürfen, es würde also ein jeder, solange er die Trennung nicht herbeiführt, dem andren den Vorteil einer grösseren Bewegungsfreiheit verschaffen, und die Benutzung dieses Vorteils wäre jedem einzelnen verboten.</i> beiden ist es verboten, eine Mühle oder einen Ofen dort aufzustellen oder Hühner zu züchten.<sup class="footnote-marker">6</sup><i class="footnote"> Dies gilt auch nach R. Elieser b. J. und zwar für einen Hof, der nicht geteilt werden kann. Nur das Betreten ist nach ihm erlaubt, weil der Hof eben dazu am meisten gebraucht wird; alles aber, was nicht unbedingt hier geschehen muss und von vornherein einer dem andern verwehren könnte, ist zu unterlassen, weil durch die Unterlassung des Verbotes es den Anschein hat, als ob der eine dem andren erst jetzt, im Momente der Benutzung, diesen Vorteil gewährt.</i> Ist nur dem einen von ihnen jeder Genuss vom andren verboten, so darf [nur] er den Hof nicht betreten.<sup class="footnote-marker">7</sup><i class="footnote"> Dieser Satz ergiebt sich nach dem Obigen von selbst, er ist nur deshalb hierhergesetzt, weil die Schlussworte, die R. Elieser hinzufügt, etwas Neues enthalten.</i> R. Elieser, Sohn Jacobs, sagt: er kann zum andren sagen: „ich betrete nur den mir gehörigen Teil, aber ich betrete nicht den dir gehörigen Teil;“ man zwingt jedoch den, der das Verbot ausgesprochen hat, seinen Teil zu verkaufen.<sup class="footnote-marker">8</sup><i class="footnote"> Weil zu fürchten ist, dass er, da er den andren den Hof betreten sieht, das Verbot vergessen und gleichfalls den Hof benutzen wird; war jedoch die Benutzung beiden verboten, so ist dies nicht zu befürchten. Man zwingt ihn aber nur dann zum Verkaufe seines Anteils, wenn er sich selbst den Genuss des andren durch Gelübde versagt hat. Hat aber der andre ihm den Genuss verboten, so fällt dieser Zwang fort, denn sonst wäre zu fürchten, dass jeder Teilhaber dem andren den Genuss seines Eigentums verbietet, damit dieser gezwungen wird, ihm seinen Anteil zu verkaufen.</i>
+Ist einem [Fremden] von der Strasse von einem dieser [Teilhaber] jeder Genuss verboten, so darf er den Hof<sup class="footnote-marker">9</sup><i class="footnote"> Falls dieser nicht so gross ist, dass sie zu einer Teilung gezwungen werden können, s. N. 3.</i> nicht betreten.<sup class="footnote-marker">10</sup><i class="footnote"> Auch nicht, um für den, der ihm die Benutzung nicht verboten bat, etwas zu besorgen.</i> R. Elieser, Sohn Jacobs, sagt: er kann zu ihm sagen: „ich betrete den Teil deines Genossen, aber ich betrete nicht den dir gehörigen Teil.“<sup class="footnote-marker">11</sup><i class="footnote"> R. Elieser b. J. will damit sagen, dass wir nicht nur in M. 1 die rückwirkende Kraft eines Ereignisses anerkennen, wo dem einen Teilhaber durch den andren das Nutzungsrecht versagt ist (s. N. 5) und dieser also durch das Verbot in der Benutzung seines Eigentums gehindert ist, sondern auch in unsrem Falle, wo es sich um einen Fremden handelt, der überhaupt kein Anrecht an dem Hofe hat. Die Halacha entscheidet auch im Sinne des R. Elieser b. J.</i>
+Wenn einem der Genuss vom andren verboten ist und dieser ein Bad oder eine Kelter in der Stadt hat, die [von ihm] vermietet sind,<sup class="footnote-marker">12</sup><i class="footnote"> A hatte sein Bad anderweitig vermietet, bevor er dem B jeden Genuss seines Eigentums verboten hatte</i> so sind sie ihm, falls der andre noch ein Anrecht daran hat,<sup class="footnote-marker">13</sup><i class="footnote"> <span dir="rtl">תפיסת יד</span>, eig. Besitzergreifung, Anrecht. Er hat sich einen Teil des Grundstücks vorbehalten, z B. einen Brunnen, der zum Bade gehörte, u. dergl.</i> [zur Benutzung] verboten, falls er aber kein Anrecht daran hat, erlaubt.<sup class="footnote-marker">14</sup><i class="footnote"> Da A die Sachen vollständig einem andren überlassen, so hat er auch kein Recht mehr, einem andren deren Gebrauch zu verbieten. Man könnte freilich einwenden, dass auch hier A das Eigentumsrecht des Mieters aufhebt nach dem Grundsatze, dass Verbotgelöbnisse das Eigentumsrecht aufheben CN. 4), demnach wäre dem B auch in diesem Falle die Benutzung zu verbieten. Allein jener Grundsatz kann nur dort Anwendung finden, wo derjenige, der das Verbot ausspricht, noch ein Bestimmungsrecht über die Sache hat, hier jedoch hatte A von dem Momente an, da er sie vermietete, kein Verfügungsrecht mehr über die Sache: dem B ist daher der Gebrauch zu gestatten.</i> Wenn einer zum andren sagt: Konam, dass ich dein Haus nicht<sup class="footnote-marker">15</sup><i class="footnote"> Vgl. Ned. II, N. 18.</i> betreten oder dass ich dein Feld nicht kaufen werde und dieser stirbt oder es an einen andren verkauft,<sup class="footnote-marker">16</sup><i class="footnote"> Oder verschenkt.</i> so ist es ihm erlaubt.<sup class="footnote-marker">17</sup><i class="footnote"> Da er „dein Haus, dein Feld“ sagte, so hat er sich die Benutzung nur für die Zeit versagt, in der sie dem andren gehören.</i> [Wenn er aber sagt:] Konam, dass ich dieses Haus nicht betreten oder dass ich dieses Feld nicht kaufen werde und dieser stirbt oder es an einen andren verkauft, so ist es ihm verboten.<sup class="footnote-marker">18</sup><i class="footnote"> Da er ein bestimmtes Haus ohne Angabe des Eigentümers nannte, so bleibt ihm dessen Benutzung verboten, gleichviel wem es gehört.</i>
+[Wenn einer zum andren sagt:] „Ich will dir Banngut sein“,<sup class="footnote-marker">19</sup><i class="footnote"> D. h Alles, was mir gehört, sei für dich [verboten wie] Banngut, s. Ned. I, N. 27. Nach Ned II, 4 handelt dieser Fall von einem Galiläer, der unter „Banngut“ schlechthin solches verstand, das für die Zwecke des Tempeldienstes bestimmt war, <span dir="rtl">בדק הבית</span>, Lev. 27, 28; s. das. N. 70.</i> so ist dem, den das Verbot trifft, der Genuss von jenem versagt.<sup class="footnote-marker">20</sup><i class="footnote"> Obgleich B, den das Verbot treffen soll, nicht ausdrücklich seine Zustimmung gegeben; denn jeder darf über sein Eigentum ein Verbotgelöbnis aussprechen und der andre muss dieses Verbot achten Dem A, der das Verbot ausgesprochen, ist es jedoch erlaubt, von B einen Genuss zu haben.</i> [Wenn er sagt:] „du seiest mir Banngut“,<sup class="footnote-marker">21</sup><i class="footnote"> D. h. Jeder Genuss von dir sei mir [verboten wie] Banngut.</i> so ist dem, der das Verbot ausgesprochen, der Genuss vom andren versagt. [Wenn er sagt:] „Ich sei dir und du seiest mir [Banngut]“, so dürfen sie beide keinen Genuss von einander haben; beide dürfen jedoch die Dinge benutzen, die den aus Babylon Hinaufziehenden gehören,<sup class="footnote-marker">22</sup><i class="footnote"> S. die folgende Mischna. Die hier genannten Dinge sind Gemeingut aller Israeliten und können nicht veräussert werden; der Anteil jedes Einzelnen ist daher so minimal, dass einer nicht dem andren den Genuss verbieten kann.</i> aber nicht die Dinge, die [den Einwohnern] ihrer Stadt gehören.<sup class="footnote-marker">23</sup><i class="footnote"> S. M. 5. Hier ist das Anrecht jedes Einzelnen ein grösseres, weil die Einwohner andrer Städte kein Verfügungsrecht haben und diese Dinge event. von den Behörden dieser Stadt veräussert werden dürfen. Es kann daher einer dem andren den Genuss solcher Dinge verbieten.</i>
+Welches sind die Dinge, die den aus Babylon Hinaufziehenden gehören? Z. B. der Tempelberg, die Vorhöfe<sup class="footnote-marker">24</sup><i class="footnote"> Ebenso der ganze Tempel; die Vorhöfe sind nur deshalb genannt, weil sie Allen zugänglich waren. Ed. princ. liest: <span dir="rtl">הר הבית והלשכות והעזרות</span>.</i> und der Brunnen (mitten) auf der Strasse.<sup class="footnote-marker">25</sup><i class="footnote"> Der für die Wallfahrer nach Jerusalem angelegt war.</i> Welches sind die Dinge, die [den Einwohnern] der Stadt gehören? Z. B. die Strasse,<sup class="footnote-marker">26</sup><i class="footnote"> <span dir="rtl">רחבה</span>, eig. der weite Raum, freie Platz, Markt.</i> das Bad, die Synagoge, die Lade<sup class="footnote-marker">27</sup><i class="footnote"> Die zum Aufbewahren der Thorarollen und Bücher diente.</i> und die Bücher,<sup class="footnote-marker">28</sup><i class="footnote"> Der heiligen Schrift.</i> man kann jedoch seinen Anteil [daran] dem Fürsten verschreiben.<sup class="footnote-marker">29</sup><i class="footnote"> Nach dem Wortlaut der Mischna wäre zu übersetzen: „und wenn man seinen Anteil dem Fürsten verschreibt“, und dieser Satz wäre dann zu ergänzen: so darf jemand, dem der Genuss von einem andren verboten ist, diesen Anteil nicht benutzen. Dies wäre aber falsch, denn wenn A seinen Anteil an diesen gemeinsamen Dingen dem Fürsten überweist, so würde er sich ja jedes Anrechts entäussert haben und die Benutzung müsste dann dem B freistehen. Deshalb werden die Worte <span dir="rtl">והכותב חלקו לנשיא</span> in Ned. 48a so erklärt, als ob sie lauteten: <span dir="rtl">והכותב כותב חלקו לנשיא</span>, wenn jemand verschreiben will, so kann er seinen Anteil dem Fürsten verschreiben, d. h. wenn diejenigen, die sich gegenseitig den Genuss von einander verboten haben, einen Ausweg finden wollen, die in der Mischna genannten Dinge zu benutzen, so können sie ihren Anteil dem Fürsten verschreiben, wodurch ihnen dann die Benutzung gestattet ist. In M. 1, wo es sich um den gemeinsamen Hof handelt, dessen Benutzung sie sich gegenseitig verboten haben, wurde jedoch dieser Ausweg nicht angegeben, weil dieser Hof nur ihnen beiden gehörte, sie also keinen Vorteil von dieser Überweisung hätten, da der Fürst ihnen nicht den Hof zur Benutzung überlassen würde. In unsrem Falle aber, wo es sich um Dinge handelt, an denen alle Einwohner der Stadt Anteil haben, würde der Fürst im Interesse der Gesamtheit die Benutzung Allen gestatten.</i> R. Jehuda sagt: es ist gleich, ob man ihn dem Fürsten oder einem Privatmann verschreibt.<sup class="footnote-marker">30</sup><i class="footnote"> Sie dürfen ihren Anteil ebensogut einem Privatman verschreiben.</i> Was aber ist der Unterschied, ob man ihn dem Fürsten oder einem Privatmann verschreibt? Wer ihn dem Fürsten verschreibt, braucht ihn diesem nicht erst zuzueignen, wer ihn aber einem Privatmann verschreibt, muss ihn diesem erst zueignen;<sup class="footnote-marker">31</sup><i class="footnote"> Da sie von ihrem Besitzrecht zurücktreten, wird der Anteil jedes Einzelnen wie Gemeingut (<span dir="rtl">הפקר</span>) betrachtet; will man also diesen Anteil einem andren zuwenden, so muss man ihn zunächst entweder selbst für ihn erwerben, d. h. ergreifen und in die Höhe heben in der Absicht, dass hierdurch der andre der Eigentümer werde, oder einen Dritten für diesen den Gegenstand erwerben lassen. Einem Fürsten gegenüber bedarf es dieser mittelbaren Zueignung nicht, weil er kraft seiner Machtfülle als der Eigentümer aller herrenlosen Güter gilt.</i> die Weisen<sup class="footnote-marker">32</sup><i class="footnote"> Die Weisen wie R. Jehuda erklären nur die Worte des ungenannten Tanna: <span dir="rtl">והכותב חלקו לנשיא</span>, ohne mit ihm zu controversieren.</i> aber sagen: sowohl diesem wie jenem muss man ihn erst zueignen,<sup class="footnote-marker">33</sup><i class="footnote"> Auch der Fürst erwirbt nicht das Eigentum eines andren ohne ausdrückliche Zueignung.</i> man hat vom Fürsten nur deshalb gesprochen, weil es [gewöhnlich] so geschieht.<sup class="footnote-marker">34</sup><i class="footnote"> Vgl. Jeb. XV, N. 14. — Man pflegt in der Hegel dem Fürsten Güter zuzuwenden aus Ehrfurcht vor ihm (Raschi), oder aber weil man bei einem Privatmann zu befürchten hat, dass er die Benutzung solcher Güter sich allein vorbehalten und den andren verbieten wird, ein Fürst aber den Gebrauch auch andren gestattet (R. Nissim).</i> R. Jehuda sagt: die Bewohner Galiläas brauchen [ihren Anteil] nicht erst zu verschreiben, denn ihre Vorfahren haben [ihn] bereits für sie verschrieben.<sup class="footnote-marker">35</sup><i class="footnote"> Die Galiläer waren leicht erregt und daher schnell geneigt einander die Benutzung ihres Eigentums zu verbieten; sie haben deshalb ihren Anteil an den Gegenständen, die allen Einwohnern einer Stadt gehörten, schon frühzeitig dem Fürsten verschrieben, damit ihre Nachkommen ihn sich nicht mehr gegenseitig verbieten können. Über Differenzen zwischen Galiläa und andren Provinzen vgl. auch Ket. IV, 12 und Ned. II, 4.</i>
+Wenn einem der Genuss vom andren durch Gelübde verboten ist und jener nichts zu essen hat, so darf dieser einem andren [etwas] als Geschenk geben, und jener darf dieses dann geniessen.<sup class="footnote-marker">36</sup><i class="footnote"> Die Mischna Ned. IV, 8, deren erster Satz mit diesem fast gleichlautend ist, handelt von dem Falle, dass beide unterwegs waren, während unsre Mischna davon spricht, dass sie daheim waren; selbst in diesem Falle braucht B, dem der Genuss von A verboten ist, sich nicht an andre um Hilfe zu wenden, sondern kann sich durch den genannten Ausweg Mittel verschaffen.</i> Es<sup class="footnote-marker">37</sup><i class="footnote"> Vor diesem Satz ist nach Ned. 48a zu ergänzen: Wenn jedoch der Erfolg beweist, dass die Absicht des Gebers (A) nur die war, dass B, dem zunächst jeder Genuss von A verboten war, dennoch einen Genuss haben soll, so ist die Überweisung seitens des A an einen dritten nicht gestattet. Als Beleg hierfür folgt dann die Erzählung des Falles in Bet-Choron. Ohne jene Einschaltung würde die Entscheidung in dem Falle von Bet-Choron mit dem ersten Satz der Mischna in Widerspruch stehen.</i> geschah einst, dass jemand in Bet-Choron,<sup class="footnote-marker">38</sup><i class="footnote"> Bet-Choron, die Stadt in Ephraim, s. Jos. 16, 3.5 u. o.</i> dessen Vater jeder Genuss von ihm verboten war, seinen Sohn verheiratete und zu seinem Nächsten sagte: der Hof und das Gastmahl seien Dir zum Geschenk gegeben, aber sie gehören Dir nur<sup class="footnote-marker">39</sup><i class="footnote"> Die Talmudausg. lesen: <span dir="rtl">אלא נתונים הינן לפניך</span>, wo die aram. Form <span dir="rtl">תינן</span> dem hebr. <span dir="rtl">הם</span> entspricht.</i> zu dem Zwecke, dass mein Vater komme und mit uns an dem Mahle teilnehme. Darauf sagte der andre zu ihm: „Wenn sie mir gehören, so sollen sie dem Himmel geweiht sein!“ Jener aber erwiderte ihm: „Ich habe Dir das Meinige nicht gegeben, dass Du es dem Himmel weihest.“ Darauf entgegnete der andre: „Du hast mir [also] das Deinige nur deshalb gegeben,<sup class="footnote-marker">40</sup><i class="footnote"> Oder: Du hast mir [gewiss] das Deinige nicht in der Absicht nur gegeben, dass Du u. s. w.</i> damit Du mit Deinem Vater zusammen speisen und Ihr Euch mit einander versöhnen könnt und die Sünde<sup class="footnote-marker">41</sup><i class="footnote"> Mëiri liest statt <span dir="rtl">עון תלוי בראשו</span> die Worte <span dir="rtl">קולר תלוי בצוארו</span>, „die Fessel ruht auf seinem Halse“, eine Phrase, die im Talmud oft wiederkehrt (vgl. Sanh. 7b u. s.) zur Bezeichnung einer drohenden Gefahr.</i> auf seinem Haupte ruhe!“<sup class="footnote-marker">42</sup><i class="footnote"> D. h. dass er von dem, was ihm eigentlich verboten ist, geniesse.</i> Als dann die Sache vor die Weisen kam, sagten sie: ein Geschenk, das nicht derart ist, dass es, wenn man es heiligen wollte, auch heilig wäre, gilt nicht als Geschenk.<sup class="footnote-marker">43</sup><i class="footnote"> Die Wortfolge in der Mischna ist etwas schwierig und die Lesarten schwanken. Der unsrigen am ähnlichsten ist die in der Erklärung des R. Ascher zitierte: <span dir="rtl">כל מתנה שאינה שאם הקדישה מקודשת אינה מתנה</span>, jedes Geschenk, das durch Vorbehalte des Gebers nicht in dem Grade Eigentum des Empfängers ist, dass es heilig wäre, wenn dieser es dem Heiligtum überweisen würde, gilt nicht als Geschenk. In unsrem Falle nun hat der Geber A ausdrücklich erklärt, dass er den Hof und das Gastmahl ausschliesslich zu dem Zwecke dem B übergebe, damit sein Vater an dem Mahle teilnehmen könne, jedes andre Verfügungsrecht aber hat er sich selbst vorbehalten; dashalb ist es in keiner Hinsicht als Geschenk anzusehen, und dem Vater des A bleibt nach wie vor die Teilnahme am Hochzeitsmahl verboten. — Tosafot haben die Lesart: <span dir="rtl">כל מתנה שאם הקדישה אינה מקודשת אינה מתנה</span>, ein Geschenk, das, wenn man es heiligen wollte, nicht heilig wäre, gilt nicht als Geschenk. R. Nissim endlich und R. Ascher in seinen Entscheidungen lesen: <span dir="rtl">כל מתנה שאינה שאם הקדישה אינה מקודשת אינה מתנה </span>, jedes Geschenk, das nichtig ist, weil es nicht völlig in den Besitz des Empfängers übergegangen ist, denn wenn er es heiligen wollte, wäre es nicht heilig, gilt nicht als Geschenk; so scheinen auch der jerus. Talmud, Raschi und Schit. mekub. gelesen zu haben. — Weiss, Studien über die Spr. der Mischna, S. 115 weist darauf hin, dass sich in der Mischna häufig in Verbindung mit der Negation ein überflüssiges <span dir="rtl">ש</span> findet, z. B. <span dir="rtl">כל הזבחים שנזבחו שלא לשמן</span>, Seb. I, 1, <span dir="rtl">שלא על מנת לקבל פרס </span>, Abot I, 3 (vgl. auch Ket. VII, N. 31, wo „das <span dir="rtl">ש</span> in <span dir="rtl">שאם</span>“ in „das <span dir="rtl">ש</span> in <span dir="rtl">שאינה</span>“ zu berichtigen ist). Er vermutet nun, dass die Mischna ursprünglich gelautet habe: <span dir="rtl">כל מתנה שאינה שאם הקדישה אינה מקודשת</span>, wobei <span dir="rtl">שאינה</span> = <span dir="rtl">אינה</span> wäre: „das ganze Geschenk ist nichtig, denn wenn er es heiligen wollte, würde es auch nicht heilig sein.“ Dadurch nun, dass im Texte <span dir="rtl">שאינה</span> stand, das man relativisch aufgefasst habe, seien dann die beiden Worte <span dir="rtl">אינה מתנה</span>, die jemand am Rande zur Erklärung sich angemerkt habe, in den Text gekommen, sodass schliesslich der Satz die Gestalt annahm: <span dir="rtl">כל מתנה שאינה שאם הקדישה אינה מקודשת אינה מתנה</span>. Wir haben indessen nach unsren obigen Ausführungen keinen Grund, hier eine Korrektur des Mischnatextes anzunehmen.</i>
+
+Chapter 6
+
+Wer sich Gekochtes durch Gelübde verbietet, dem ist Gebratenes<sup class="footnote-marker">1</sup><i class="footnote"> Weil im allgemeinen unter <span dir="rtl">מבושל</span> Gebratenes nicht verstanden wird. In der Bibel wird zwar <span dir="rtl">בשל</span> auch vom „Braten“ gebraucht, s. <span dir="rtl">ויבשלו הפסח באש כמשפט</span>, II Chron. 35, 13, was nach Ex. 12, 9 nur „braten“ bedeuten kann; indess ist bei Gelübden die übliche Redeweise massgebend, und diese bezeichnet mit <span dir="rtl">מבושל</span> nur Gekochtes.</i> und Gesottenes<sup class="footnote-marker">2</sup><i class="footnote"> <span dir="rtl">שלוק</span> bedeutet im Talmud zuweilen „stark oder zu lange gekocht“, vgl. Ukz. II, 6, Chul. 111a (s. jedoch die Bemerkung des R. Elia Wilna zu Jore dea 73, 1), zuweilen „zu wenig gekocht“, vgl. Terum. X, 11 (nach der Erklärung des Mëiri zu Ned. 49 a u. A.). In unsrer Mischna ist nach R Nissim, Tosafot u. A. unter <span dir="rtl">שלוק</span> das letztere zu verstehen, während das, was zu viel gekocht ist, in der Regel als <span dir="rtl">מבושל</span> bezeichnet wird. Nach Raschi und R. Ascher ist jedoch auch hier <span dir="rtl">שלוק</span> im ersteren Sinne zu nehmen.</i> erlaubt. Sagt jemand: „Konam,<sup class="footnote-marker">3</sup><i class="footnote"> S. Ned. II, N. 18.</i> dass ich gekochtes Gericht nicht essen werde“, so ist ihm das, was in einem Topfe weich zubereitet wird,<sup class="footnote-marker">4</sup><i class="footnote"> Wie Brei, Mus u. dergl., die mit Brot genossen werden.</i> verboten, was aber dick hergestellt wird, erlaubt;<sup class="footnote-marker">5</sup><i class="footnote"> Weil solche Speisen, die ohne Brot genossen werden, in der Regel nicht <span dir="rtl">תבשיל</span> heissen.</i> auch ist ihm ein schlürfbares Ei<sup class="footnote-marker">6</sup><i class="footnote"> Die Talmudausg. lesen <span dir="rtl"> בביצה טורמוטא</span>, ed. Lowe und ed. princ. <span dir="rtl">בביצה טרמיטה</span>. — <span dir="rtl">טרמיטא</span> ist das griech. τϱομητή, eigentl. „zitternd“, ein Ei, das man wiederholt bald in heisses, bald in kaltes Wasser legt, sodass es zusammenschrumpft und im ganzen geschlürft werden kann; so Ned. 50b. Der jerus. Talmud erklärt <span dir="rtl">טורמיטא</span> mit <span dir="rtl">רופיטון</span>, ῥοφητόν, schlürfbar; das Ei wird weich gekocht und ohne Brot verzehrt, daher auch nicht als <span dir="rtl">תבשיל</span> bezeichnet. Löw bei Krauss, griech. u. lat. Lehnwörter II, S. 270 weist auf Galen VI, 706 u. 769 hin, wo die beiden griech. Wörter neben einander vorkommen.</i> und ein in heisser Asche zubereiteter Kürbis erlaubt.<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">רמוצה</span>, denomin. von <span dir="rtl">רמץ</span> <span dir="rtl">رمض</span>, Asche, in heisse Asche gelegt, damit er süss und schmackhaft werde. Nach einer andren Erklärung in Ned. 51a ist <span dir="rtl">דלעת הרמוצה</span> = <span dir="rtl">קרא קרקוזאי</span>, nach Raschi u. A. = Kürbis aus einem Orte Karkus, der aber sonst im Talmud nicht erwähnt wird. Aruch erklärt es als „runden Kürbis“. Perles, in Frankels Monatsschr. 1872, S. 363 liest <span dir="rtl">קרבוזאי</span>; der Talmud erklärt nach ihm <span dir="rtl">דלעת הרמוצה</span> durch das rabbin. <span dir="rtl">קרי</span> = Kürbis und durch das gleichlautende persische charbuz, woraus auch unser „Kürbis“ hergeleitet ist.</i>
+Wer sich das, was im Topf zubereitet wird, durch Gelübde versagt, dem ist nur das verboten, was darin gesotten wird.<sup class="footnote-marker">8</sup><i class="footnote"> <span dir="rtl">רתחה</span> (= dem bibl. <span dir="rtl">רתח</span>, Ez. 24, 5), das Wallen, Sieden. Der bab. Talmud hat die aram. Form <span dir="rtl">רתחתא</span>, Ms. Or. 567 <span dir="rtl">רתיחתה</span>. — Er darf alles das nicht essen, was lange kochen muss, bis es geniessbar wird, wie Graupen, Reis u. dergl., weil solches in der Regel <span dir="rtl">מעשה קדרה</span> genannt wird.</i> Sagt er: „Konam, dass ich nicht versuchen werde, was in den Topf kommt“, so ist ihm alles verboten, was im Topf gekocht wird.
+[Wenn sich jemand durch Gelübde] „das Eingelegte“<sup class="footnote-marker">9</sup><i class="footnote"> <span dir="rtl">כבוש</span> von <span dir="rtl">כבש</span>, pressen, Eingemachtes, in Essig u. dergl. Eingelegtes.</i> [versagt], so ist ihm nur das Eingelegte von Kraut verboten;<sup class="footnote-marker">10</sup><i class="footnote"> Denn unter „Eingelegtem“ schlechthin wird gewöhnlich eingelegtes Kraut verstanden.</i> [wenn er aber sagt: Konam] „dass ich Eingelegtes nicht kosten werde“, so ist ihm alles Eingelegte verboten.<sup class="footnote-marker">11</sup><i class="footnote"> Sobald er den bestimmten Artikel fortlässt, ist Alles zu verbieten, was unter den Begriff <span dir="rtl">כבוש</span> fällt; ebenso in den folgenden Fällen.</i> [Wenn sich jemand] „das Gesottene“ [versagt], so ist ihm nur gesottenes Fleisch verboten;<sup class="footnote-marker">12</sup><i class="footnote"> Die ed. princ. liest: <span dir="rtl">משלוק אינו אסור אלא בשלוק של ירק</span>; ebenso lesen auch Tos. und R. Ascher.</i> [sagt er aber: Konam,] „dass ich Gesottenes nicht kosten werde“, so ist ihm alles Gesottene verboten. [Wenn sich jemand] „das Gebratene“ [versagt], so ist ihm nur gebratenes Fleisch verboten; dies sind die Worte des R. Jehuda. [Sagt er aber: Konam,] „dass ich Gebratenes nicht kosten werde“, so ist ihm alles Gebratene verboten. [Wenn sich jemand] „das Gesalzene“<sup class="footnote-marker">13</sup><i class="footnote"> S. Ned. II, N. 48.</i> [versagt], so ist ihm nur gesalzener Fisch<sup class="footnote-marker">14</sup><i class="footnote"> Ed. princ. hat <span dir="rtl">המליח של בשר</span>; ebenso Mëiri.</i> verboten; [sagt er aber: Konam,] „dass ich Gesalzenes nicht kosten werde“, so ist ihm alles Gesalzene verboten.
+[Wenn jemand sagt: Konam,] „dass ich Fisch, Fische<sup class="footnote-marker">15</sup><i class="footnote"> Nach R. Nissim ist dies dahin zu erklären, dass er beide Worte, <span dir="rtl">דג דגים</span>, gesagt hat; unter <span dir="rtl">דג</span> sind grosse Fische zu verstehen, die einzeln verkauft werden, unter <span dir="rtl">דגים</span> kleine, die nur in grösserer Menge in den Handel kommen, und da er beides gesagt, so sind ihm Fische jeder Art verboten. Nach Maimon. in seinem Mischna-Kommentar ist <span dir="rtl">דג דגים</span> als status constructus aufzufassen, wie <span dir="rtl">שיר השירים</span>, Hohel. 1, 1, <span dir="rtl">הבל הבלים</span>, Koh. 1, 2, und diese Verbindung der Einzahl eines Substantivs mit seiner Mehrzahl soll hier die Zusammenfassung sämtlicher Arten einer Gattung ausdrücken. Nach Andren jedoch (R. Ascher, Mëiri) ist <span dir="rtl">דג</span> von <span dir="rtl">דגים</span> zu trennen, und gleichviel, ob er <span dir="rtl">דג</span> oder <span dir="rtl">דגים</span> gesagt hat, sind ihm alle Fische verboten.</i> nicht kosten werde“, so sind ihm sowohl grosse als kleine, gesalzene wie ungesalzene,<sup class="footnote-marker">16</sup><i class="footnote"> <span dir="rtl">טפל</span> = dem bibl.-hebr. <span dir="rtl">תפל</span>, Hiob, 6, 6, nüchtern, fade, ungesalzen. Ed. Lowe und Ms. Or. 567 haben <span dir="rtl">תפילין</span>.</i> rohe wie gekochte verboten; kleingehackte Triss<sup class="footnote-marker">17</sup><i class="footnote"> <span dir="rtl">טרית</span> = ϑϱίσσα, eine Sardellenart. Nach Raschi in Meg. 6a ist es eine Art Thunfisch, Triton; vgl. auch Ab. s. II, N. 59. — Triss ist ihm erlaubt, weil dieser Fisch, der stets in kleine Stücke zerlegt (<span dir="rtl">טרופה</span>) verkauft wird, einen besondren Namen hat und nicht in <span dir="rtl">דג</span> miteinbegriffen ist.</i> und Fischlake<sup class="footnote-marker">18</sup><i class="footnote"> <span dir="rtl">ציר</span>, <span dir="rtl">صير</span>, Saft, Salzlake, die mit Wasser vermischt, als Tunke oder Zukost verwendet wird. — Nach Ned. 52b ist ihm nur die Lake zum Genuss erlaubt, die bereits vor dem Aussprechen seines Gelübdes aus dem Fisch gewonnen war; die spätere ist ihm jedoch verboten, weil vielleicht auf seine Worte <span dir="rtl">שאיני טועם</span> das Hauptgewicht zu legen ist, er sich also den Genuss alles dessen versagen wollte, was aus Fisch gewonnen wird. Das Gleiche gilt entsprechend auch bei Molke (M. 5) und Honig (M. 8).</i> sind ihm jedoch erlaubt. Wer sich das aus kleinen Fischen bereitete Gericht<sup class="footnote-marker">19</sup><i class="footnote"> <span dir="rtl">צחנה</span>, <span dir="rtl">صحناة</span>, ein Gericht, das aus kleinen, gesalzenen Fischen hergestellt wird. Weil in diesem Gericht auch kleingehackte Fische enthalten sind, ist ihm auch zerlegte Triss verboten.</i> versagt, dem ist zerlegte Triss verboten, Fischlake aber und Salzlake<sup class="footnote-marker">20</sup><i class="footnote"> <span dir="rtl">מורים</span>, muries, Fischbrühe, Salzlake, aus dem Fett des Fisches gewonnen, zuweilen mit Wein vermischt, s. Ab. s. II, 4.</i> erlaubt.<sup class="footnote-marker">21</sup><i class="footnote"> Weil in diesen keine festen Bestandteile vom Fisch enthalten sind, sie also nicht als <span dir="rtl">צחנה</span> bezeichnet werden.</i> Wer sich zerlegte Triss versagt, dem sind Fischlake und Salzlake verboten (a. L.: erlaubt).<sup class="footnote-marker">22</sup><i class="footnote"> Der bab. Talmud und die Mischnaausg. lesen <span dir="rtl">אסור</span>, die ed. princ. und der jerus. Talmud <span dir="rtl">מותר</span>; in der ed. Lowe fehlt der letzte Satz der Mischna vollständig. — Raschi und die Andren, die <span dir="rtl">אסור</span> lesen, erklären: die Fisch- und Salzlake sei darum verboten, weil sie dünn und flüssig ist, ähnlich wie zerlegte Triss, das <span dir="rtl">טרופה</span> aber in seinem Gelübde ist entscheidend. R. Nissim, der <span dir="rtl">מותר</span> liest, erklärt, das <span dir="rtl">טרית</span> sei entscheidend; weil aber in der Lake keine Stücke vom Fisch, wie etwa bei <span dir="rtl">טרית טרופה</span>, enthalten sind, ist sie ihm erlaubt.</i>
+Wer sich Milch versagt, dem ist Molke erlaubt,<sup class="footnote-marker">23</sup><i class="footnote"> <span dir="rtl">קום</span>, ed. Lowe <span dir="rtl">קם</span>, ist abgestandene Milch, Molke, nach dem jerus. Talmud z. St. die Flüssigkeit, die von der geronnenen Milch kommt. — Die Molke ist ihm erlaubt, weil sie nicht als „Milch“ bezeichnet wird.</i> R. Jose aber verbietet sie ihm,<sup class="footnote-marker">24</sup><i class="footnote"> Weil sie Bestandteile von Milch enthält und daher auch unter den Begriff Milch fällt.</i> [Wer sich] Molke [versagt], dem ist Milch erlaubt.<sup class="footnote-marker">25</sup><i class="footnote"> Auch nach R. Jose, denn Milch wird nicht mit dem Namen „Molke“ bezeichnet.</i> Abba Saul sagt: wer sich Käse versagt, dem ist er gesalzen wie ungesalzen verboten.<sup class="footnote-marker">26</sup><i class="footnote"> Obgleich in der Regel Käse gesalzen wird, so wird doch auch der ungesalzene als Käse und nicht etwa als dicke, geronnene Milch bezeichnet.</i>
+Wer sich Fleisch versagt, dem ist die Brühe<sup class="footnote-marker">27</sup><i class="footnote"> <span dir="rtl">רוטב</span> (von <span dir="rtl">רטב</span>, frisch, saftig sein), Brühe.</i> und der Bodensatz<sup class="footnote-marker">28</sup><i class="footnote"> <span dir="rtl">קיפה</span> (von <span dir="rtl">קפי</span> oder <span dir="rtl">קוף</span>), was vom gekochten Fleisch und seinen Zutaten beim Kochen zu Boden fällt, Bodensatz; Levy Wtb.</i> erlaubt;<sup class="footnote-marker">29</sup><i class="footnote"> Weil beides nicht „Fleisch“ genannt wird.</i> R. Jehuda<sup class="footnote-marker">30</sup><i class="footnote"> R. Nissim las <span dir="rtl">ר׳ יוסי</span>.</i> aber verbietet sie ihm.<sup class="footnote-marker">31</sup><i class="footnote"> Weil sie Fleischgeschmack haben.</i> Es sagte R. Jehuda: einst hat mir<sup class="footnote-marker">32</sup><i class="footnote"> Im Talmud <span dir="rtl">עלינו</span>.</i> R. Tarphon die Eier, die darin<sup class="footnote-marker">33</sup><i class="footnote"> Ed. princ.: <span dir="rtl">שנתבשלו בתוכו</span>.</i> mitgekocht waren, verboten.<sup class="footnote-marker">34</sup><i class="footnote"> In einem ähnlichen Falle, wo jemand sich den Genuss von Fleisch versagt hatte; und dieses Verbot konnte nur darin seinen Grund haben, dass die Eier einen Fleischgeschmack angenommen hatten.</i> Darauf sagten sie<sup class="footnote-marker">35</sup><i class="footnote"> Die Weisen, die mit R. Jehuda controversieren.</i> zu ihm: so war es auch,<sup class="footnote-marker">36</sup><i class="footnote"> Der Fall lag wirklich so, aber Du kannst nicht ohne weiteres Deine Ansicht durch die Entscheidung des R. Tarphon stützen.</i> aber nur wann?<sup class="footnote-marker">37</sup><i class="footnote"> Wann war ihm Alles, Fleisch und Eier, zu verbieten?</i> Wenn er sagt: dieses Fleisch sei mir [verboten],<sup class="footnote-marker">38</sup><i class="footnote"> Hier ist <span dir="rtl">אסור</span> oder <span dir="rtl">קונם</span> zu ergänzen, vgl. Einl. S. 173.</i> denn wenn sich jemand etwas versagt und dieses mit einer andren Sache vermischt wird, so ist ihm diese verboten, sobald darin soviel von jenem<sup class="footnote-marker">39</sup><i class="footnote"> Nämlich dem verbotenen Stoffe.</i> enthalten ist, dass es ihr einem Geschmack mitteilt.<sup class="footnote-marker">40</sup><i class="footnote"> <span dir="rtl">בנותן טעם</span> ist die Menge eines Stoffes, die einem andren, mit dem sie vermischt wird, ihren Geschmack mitteilt, vgl. Ab. s. V, N. 69; das <span dir="rtl">ב</span> dient nur zur Bezeichnung des Quantums, s. Ab. s. V, N. II. Das <span dir="rtl">בו</span> kann auf die ganze Mischung bezogen werden, wie es oben in der Übersetzung geschehen ist, aber auch auf den verbotenen Stoff. — Die Weisen wollen sagen: Nur dann, wenn er gesagt hat: „dieses Fleisch sei mir verboten“, darf er die ganze Mischung nicht geniessen, sobald sie nach dem Fleisch schmeckt, weil er durch sein Gelübde sich Alles, was von „diesem“ Fleisch einen Geschmack empfängt, versagen wollte. Wenn er jedoch gesagt hätte: „Fleisch sei mir verboten“, so hätte er sich nur den Genuss von Fleisch in natura versagt, der Fleischgeschmack aber bliebe ihm erlaubt, und in dem Falle des R. Tarphon wäre die Mischung erlaubt gewesen.</i>
+Wer sich Wein versagt, dem ist ein Gericht, in dem ein Weingeschmack ist, erlaubt.<sup class="footnote-marker">41</sup><i class="footnote"> Dies entspricht der Ansicht der Weisen in der vorigen Mischna.</i> Wenn jemand sagt: Konam, „dass ich diesen Wein nicht kosten werde“, und dieser in ein Gericht fällt, so ist es ihm verboten, sobald es von jenem einen Geschmack erhalten hat. Wer sich Weintrauben versagt, dem ist Wein erlaubt, [wer sich] Oliven [versagt], dem ist Oel erlaubt. Sagt er: „Konam, dass ich diese Oliven oder diese Trauben nicht kosten werde“, so sind ihm diese wie das, was daraus hervorgeht, verboten.
+Wer sich Datteln versagt, dem ist Dattelhonig erlaubt. [Wer sich] Spättrauben<sup class="footnote-marker">42</sup><i class="footnote"> <span dir="rtl">סתוני</span>, eine Nominal-Bildung wie <span dir="rtl">חנוני</span>, s. Ned. IV, N. 78, hibernae sc. uvae, Trauben, die bis zum „Winter“ (<span dir="rtl">סתו</span>) im Weinberg bleiben und, da sie nicht völlig reif werden, in der Regel nur zur Herstellung von Essig dienen; vgl. auch Terumot XI, 2.</i> [versagt], dem ist Spättrauben-Essig erlaubt. R. Jehuda, Sohn Betheras, sagt: wenn etwas nach seinem Ursprunge benannt wird<sup class="footnote-marker">43</sup><i class="footnote"> Z. B. Dattelhonig, Spättrauben-Essig.</i> und sich jemand es<sup class="footnote-marker">44</sup><i class="footnote"> D. h. die Frucht selbst, deren Erzeugnis noch nach ihr benannt wird, z. B. Spättrauben.</i> versagt, so ist ihm auch das, was daraus hervorgeht, verboten; die Weisen aber erlauben es.<sup class="footnote-marker">45</sup><i class="footnote"> Er darf wohl die Spättrauben geniessen, obschon er sie in seinem Gelübde genannt hat; denn es ist anzunehmen, dass er, als er sich Spättrauben versagte, nicht diese selbst meinte, da sie ja gewöhnlich nicht genossen werden, dass er vielmehr nur an den Essig dachte, der aus den Spättrauben gewonnen wird. Die Differenzen zwischen dem ersten, ungenannten Tanna (<span dir="rtl">ת״ק</span>), R. Jehuda b. B. und den Weisen sind also folgende: Nach dem ersten Tanna ist ihm z. B. Spättraubenessig erlaubt, sobald er in seinem Gelübde nur Spättrauben nannte, obschon diese selbst zuweilen gegessen werden und der daraus gewonnene Essig danach benannt wird und geniessbar ist; denn es ist dem Gelobenden nur das zum Genuss verboten, was er ausdrücklich in seinem Gelübde bezeichnet hat. Nach R. Jehuda b. B. jedoch sind ihm in diesem Falle nicht nur die Spättrauben selbst, sondern auch der Essig verboten, da dieser nach seinem Ursprung „Spättraubenessig“ genannt wird. Nach den Weisen endlich darf er wohl die Spättrauben, aber nicht den Essig geniessen. Das <span dir="rtl">מתירים</span> der Weisen bezieht sich nicht auf das <span dir="rtl">ביוצא הימנו</span> in den Worten des R. Jehuda b. B., denn den Saft verbieten sie gleich ihm, sondern auf das stillschweigend zu ergänzende <span dir="rtl">סתוניות</span>, die ja nach R. Jehuda b. B. verboten sein müssen, da er erklärt: <span dir="rtl">אסור אף ביוצא הימנו</span>, auch der Saft ist verboten.</i>
+Wer sich Wein versagt, dem ist Apfelwein erlaubt;<sup class="footnote-marker">46</sup><i class="footnote"> Weil dieser nicht unter „Wein“ schlechthin verstanden wird.</i> [wer sich] Oel [versagt], dem ist Sesam-Oel<sup class="footnote-marker">47</sup><i class="footnote"> <span dir="rtl">שומשמין</span>, das in der Mischna nur in der Pluralform erscheint und in seiner Etymologie dunkel ist, entspricht dem orientalischen Sesam. Vielleicht ist das Wort durch Transposition von <span dir="rtl">שושמא</span>, <span dir="rtl">ܫܽܘܫܡܳܐ</span> entstanden, vgl. Löw, aram. Pflanzennamen S. 376.</i> erlaubt;<sup class="footnote-marker">48</sup><i class="footnote"> Weil unter „Oel“ gewöhnlich nur Olivenöl verstanden wird.</i> [wer sich] Honig [versagt], dem ist Dattelhonig erlaubt;<sup class="footnote-marker">49</sup><i class="footnote"> Denn während in der Bibel mit <span dir="rtl">דבש</span> Dattelhonig gemeint ist, wird im Volksmund mit „Honig“ in der Regel der Bienenhonig bezeichnet.</i> [wer sich] Essig [versagt], dem ist Spättrauben-Essig erlaubt;<sup class="footnote-marker">50</sup><i class="footnote"> Denn unter Essig wird gewöhnlich Weinessig verstanden.</i> [wer sich] Lauch<sup class="footnote-marker">51</sup><i class="footnote"> <span dir="rtl">כרישה</span>, aram. <span dir="rtl">כרתי</span>, ist Allium Porrum, Lauch.</i> [versagt], dem ist [syrischer] Kopflauch<sup class="footnote-marker">52</sup><i class="footnote"> <span dir="rtl">קפלוט</span> = ϰεφαλωτός, mit einem Kopf, einer Knolle versehen, eine bestimmte Lauchart, die in Syrien und Palästina wuchs; Maimon, erklärt es mit <span dir="rtl">שם הכרתין שבארץ ישראל</span>. Es ist nicht, wie Krauss, Lehnwörter S. 560 will, mit „Knoblauch“ schlechthin zu identificieren, s. Löw ibid, und aram. Pfl., S. 227. „In manchen Gegenden wird der gemeine Lauch oder Porree auch „Kopflauch“ genannt, weil er in seiner Zwiebel gleichsam einen Kopf hat“, Rumohr, Kochk. S. 145, citiert bei Sanders, Wörterb. der deutschen Sprache, s. v. Lauch.</i> erlaubt;<sup class="footnote-marker">53</sup><i class="footnote"> Denn unter „Lauch“ schlechthin wird nicht der syrische verstanden.</i> [wer sich] Kraut [versagt], dem sind Feldkräuter<sup class="footnote-marker">54</sup><i class="footnote"> Die nicht gezüchtet werden, sondern auf dem Felde wild wachsen.</i> erlaubt, weil dies ein zusammengesetzter Name ist.<sup class="footnote-marker">55</sup><i class="footnote"> <span dir="rtl">לִוּוּי</span>, nomen actionis zu <span dir="rtl">לוה</span> = anschliessen, zugesellen. Bacher, Terminologie, S. 93 will <span dir="rtl">לַוָּי</span> lesen, eine ähnliche Form wie <span dir="rtl">דַוָּי</span> und <span dir="rtl">שם לווי</span> würde demnach bedeuten: ein begleiteter, mit einer nähern Bestimmung zusammengesetzter Name. Diese Punctation erscheint jedoch etwas gesucht, während <span dir="rtl">לִוּוּי</span> in <span dir="rtl">בִּנּוּי</span> und <span dir="rtl">שם כנוי</span> (s. Ned. I, 1) eine gesicherte Parallele hat. Das Gleiche gilt von der Punctation <span dir="rtl">לָווּי</span>, die Porges, Frankels Monatsschr. 1900, S. 189 vorschlägt; danach wäre diese neuhebr. Form im Sinne des hebr. <span dir="rtl">נלוה</span> mit der Vorliebe zu erklären, die das Neuhebr. für die <span dir="rtl">פָּעוּל</span>-Bildung hat. Levy, Kohut und Jastrow punctieren <span dir="rtl">לְוָוי</span>, nach Analogie von <span dir="rtl">כְתָב</span>. Die Mischna ed. Lowe hat <span dir="rtl">לַווי</span> und Alfasi <span dir="rtl">לואי</span>. Die Wendung <span dir="rtl">שם לווי</span> findet sich noch in Neg. XIV, 6 und Para XI, 7.</i>
+[Wer sich] Kohl<sup class="footnote-marker">56</sup><i class="footnote"> <span dir="rtl">כרוב</span>, ϰϱάμβη, Kohl.</i> [versagt], dem ist [auch] Kohlkeim<sup class="footnote-marker">57</sup><i class="footnote"> <span dir="rtl">אספרגוס</span>, ἀσπάϱαγος, der junge, als Gemüse gegessene Trieb verschiedener Bäume, Sträucher und Kräuter, hier der Kohlkeim, cyma; so Löw, aram. Pflanzennamen S. 51. Vgl. auch Tos. Demai IV, wo <span dir="rtl">כרוב</span> erwähnt wird, aus dem man den <span dir="rtl">אספרגוס</span> herausschneidet. Im Talmud Ber. 51a u. s. kommt <span dir="rtl">אספרגוס</span> auch als Getränk vor, wahrscheinlich als „der Wein, den man mit Pflanzentrieben ansetzt“; vgl. Fürst in Revue des Et. juives, 1899, S. 221. Maimon, in seinem Kommentar erklärt das Wort in unsrer Mischna in diesem Sinne, ebenso in Hil. Ned. IX, 10.</i> verboten;<sup class="footnote-marker">58</sup><i class="footnote"> Weil dieser auch unter <span dir="rtl">כרוב</span> verstanden wird, aber nicht umgekehrt. Die ed. princ. hat <span dir="rtl">מותר באספרגוס</span>.</i> [wer sich] Kohlkeim [versagt], dem ist Kohl erlaubt. [Wer sich] Graupen<sup class="footnote-marker">59</sup><i class="footnote"> <span dir="rtl">גריס</span>, Zerstossenes, Zermalmtes = bibl.-hebr. <span dir="rtl">גרש</span>; hier: zerkleinerte Erbsen oder Bohnen, Graupen.</i> [versagt], dem ist [auch] der Brei<sup class="footnote-marker">60</sup><i class="footnote"> <span dir="rtl">מקפה</span>, vom bibl.-hebr. <span dir="rtl">קפא</span>, sich zusammenziehen, gerinnen, Brei.</i> [davon] verboten;<sup class="footnote-marker">61</sup><i class="footnote"> Weil der Brei nach den Graupen benannt wird.</i> R. Jose aber erlaubt ihn.<sup class="footnote-marker">62</sup><i class="footnote"> Weil er sich nur Graupen versagt hat, dieses Gericht aber nicht Graupen schlechthin, sondern immer nur Graupenbrei genannt wird.</i> [Wer sich] Brei [versagt], dem sind Graupen erlaubt;<sup class="footnote-marker">63</sup><i class="footnote"> Denn Brei wird auch aus andren Hülsenfrüchten hergestellt.</i> [wer sich] Brei [versagt], dem ist Knoblauch verboten;<sup class="footnote-marker">64</sup><i class="footnote"> Weil man in der Regel in jeden Brei Knoblauch tut, um ihn zu würzen, Knoblauch also ein Bestandteil jeder Art von Brei ist. Nach R. Nissim ist ihm der Knoblauch verboten, weil <span dir="rtl">מקפה</span>, die er sich versagt, jedes breiartige Gericht bedeutet, Knoblauch aber zuweilen, mit Wasser verdünnt, auch als Brei gegessen wird. — Tosafot lesen <span dir="rtl">מן המקפה מותר בשום</span>.</i> R. Jose aber erlaubt ihn.<sup class="footnote-marker">65</sup><i class="footnote"> Weil er mit <span dir="rtl">מקפה</span> nur ein Gericht mit Knoblauch, aber nicht diesen allein meinte.</i> [Wer sich] Knoblauch [versagt], dem ist Brei erlaubt.<sup class="footnote-marker">66</sup><i class="footnote"> Denn unter <span dir="rtl">שום</span> ist nur Knoblauch in trockenem Zustande zu verstehen.</i> [Wer sich] Linsen [versagt], dem sind [auch] Linsenkuchen<sup class="footnote-marker">67</sup><i class="footnote"> <span dir="rtl">אשישה</span>, in der Bibel für „Zusammengepresstes, Compactes, Kuchen“ gebraucht, ist hier nach der Erklärung des jerus. Talmud z. St. ein Gericht aus gerösteten und zerstossenen Linsen, die, mit Honig eingerührt, im Tiegel zubereitet wurden. — Nach Tosafot, R. Ascher u. A. bedeutet <span dir="rtl">אשישים</span> Abfall von Linsen; Mëiri las <span dir="rtl">אסור בחסיסים</span>, d. i. Mehl der in der Mischna oft genannten 5 Getreidearten (s. Ned. VII, N. 12), vermischt mit Linsenmehl und zu Brot verarbeitet.</i> verboten;<sup class="footnote-marker">68</sup><i class="footnote"> Denn diese werden zuweilen auch unter „Linsen“ schlechthin verstanden.</i> R. Jose aber erlaubt sie. [Wer sich] Linsenkuchen [versagt], dem sind Linsen erlaubt.<sup class="footnote-marker">69</sup><i class="footnote"> Denn diese werden nie <span dir="rtl">אשישים</span> genannt.</i> [Wenn jemand sagt: Konam,] „dass ich Weizen, Weizenkörner nicht kosten werde“, so ist ihm sowohl das Mehl als das Brot daraus verboten.<sup class="footnote-marker">70</sup><i class="footnote"> Da er beide Ausdrücke gebrauchte, sind ihm sowohl Weizenbrot, welches schlechthin <span dir="rtl">חטה</span> genannt werden kann, als auch Weizenkörner, die <span dir="rtl">חטים</span> heissen, verboten.</i> [Wenn jemand sagt: Konam,] „dass ich Graupe, Graupenkörner nicht kosten werde“, so sind sie ihm sowohl roh als gekocht verboten.<sup class="footnote-marker">71</sup><i class="footnote"> Unter <span dir="rtl">גרים</span> allein wäre gekochte Graupe, unter <span dir="rtl">גריסין</span> allein rohe zu verstehen; da er nun beide Ausdrücke gebraucht hat, sind ihm Graupen in jedem Zustand verboten.</i> R. Jehuda<sup class="footnote-marker">72</sup><i class="footnote"> R. Jehuda will nicht die vorhergehende Behauptung bestreiten, sondern nur erklären. Die Formel <span dir="rtl">פלוני אומר</span> bedeutet in der Mischna nicht immer, dass dieser Tanna mit dem vorhergenannten controversiert, sondern zuweilen auch, dass er dessen Ausspruch erklärt; vgl. Tos L. Heller zu Bik. III, 6 s. v. <span dir="rtl">הגיע</span>.</i> sagt: [Wenn jemand sagt:] „Konam, dass ich Graupe oder Weizen nicht kosten werde“, so ist es ihm erlaubt, sie roh zu kauen.<sup class="footnote-marker">73</sup><i class="footnote"> <span dir="rtl">כסם</span>, zermalmen, zerkauen, bei rohen Dingen gebraucht.</i>
+
+Chapter 7
+
+Wer sich durch Gelübde Kraut versagt, dem sind Kürbisse<sup class="footnote-marker">1</sup><i class="footnote"> <span dir="rtl">דלעת</span>, plur. <span dir="rtl">דלועין</span> oder <span dir="rtl">דילועין</span>, im sing. fem., im pl. masc., Kürbis.</i> erlaubt;<sup class="footnote-marker">2</sup><i class="footnote"> Denn Kürbisse werden unter „Kraut“ nicht miteinbegriffen.</i> R. Akiba aber verbietet sie ihm.<sup class="footnote-marker">3</sup><i class="footnote"> Weil Kürbisse zu <span dir="rtl">ירק</span> gehören. Aber nur dann, wenn er erklärt hat, er wolle keine Kräuter essen, die gekocht werden, sind ihm auch Kürbisse verboten; denn „Kräuter“ schlechthin werden nur solche genannt, die roh gegessen werden, Kürbisse aber werden nur gekocht gegessen.</i> Da sagten sie (die Weisen) zu ihm: geschieht es nicht, dass man zu seinem Boten sagt: „hole mir Kraut!“ und dieser erwidert: „ich habe nur Kürbisse gefunden!“<sup class="footnote-marker">4</sup><i class="footnote"> Also heisst doch Kürbis nicht <span dir="rtl">ירק</span> und muss erlaubt sein.</i> Darauf entgegnete er ihnen: dies ist richtig,<sup class="footnote-marker">5</sup><i class="footnote"> Und eben daher entnehme ich meinen Beweis; denn da der Bote seinem Auftraggeber berichtete, er habe nur Kürbis gefunden, so wollte er sagen, dass er zwar etwas dem <span dir="rtl">ירק</span> Ähnliches gefunden, nur nicht das Kraut, das jener meinte.</i> aber würde er ihm vielleicht erwidern: „ich habe nur Hülsenfrüchte gefunden!“<sup class="footnote-marker">6</sup><i class="footnote"> Nein, denn Hülsenfrüchte [sing. <span dir="rtl">קטנית</span>, plur. <span dir="rtl">קטניות</span>] sind dem <span dir="rtl">ירק</span> gar nicht ähnlich, Kürbisse aber wohl, und darum müssen diese verboten sein.</i> Es werden vielmehr Kürbisse unter Kraut miteinbegriffen, Hülsenfrüchte aber werden nicht unter Kraut miteinbegriffen. Auch ist ihm frische<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">לח</span>, frisch, d. h. halbreif.</i> ägyptische Bohne<sup class="footnote-marker">8</sup><i class="footnote"> <span dir="rtl">פול המצרי</span> nicht die gemeine Bohne, faba vulgaris, sondern nymphaea nelumbo, Löw, aram. Pfl. S. 313.</i> verboten,<sup class="footnote-marker">9</sup><i class="footnote"> Denn halbreif ist sie auch roh geniessbar, also in <span dir="rtl">ירק</span> miteinbegriffen.</i> trockene aber erlaubt.<sup class="footnote-marker">10</sup><i class="footnote"> Trocken, d. h. reif können die Bohnen nur gekocht genossen werden, sind also nicht mit <span dir="rtl">ירק</span>, sondern eher mit <span dir="rtl">דגן</span> (s. M. 2) zu vergleichen, denn sie werden auch in grossen Mengen aufbewahrt.</i>
+Wer sich Getreide versagt, dem ist trockene ägyptische Bohne verboten;<sup class="footnote-marker">11</sup><i class="footnote"> Weil unter <span dir="rtl">דגן</span> alle Früchte zu verstehen sind, die in „Haufen“ aufgeschüttet werden, und dies geschieht mit den reifen ägyptischen Bohnen ebenfalls.</i> dies sind die Worte des R. Meir. Die Weisen aber sagen: nur die fünf [Getreide-] Arten<sup class="footnote-marker">12</sup><i class="footnote"> Die fünf Getreidearten, die in der Mischna häufig neben einander erscheinen (s. Challa I, 1, Men. X, 7, Pes. II, 5) und für die die gleichen gesetzlichen Bestimmungen gelten: Weizen, Gerste, Spelt, Hafer, Roggen(?).</i> sind ihm verboten. R. Meir sagt: wer sich den [Feld-] Ertrag versagt, dem sind nur die fünf Arten verboten;<sup class="footnote-marker">13</sup><i class="footnote"> Weil unter <span dir="rtl">תבואה</span> gewöhnlich nur diese Getreidearten verstanden werden. Wenn auch der Ertrag des Weinbergs in der Bibel <span dir="rtl">תבואת הכרם</span> genannt wird, Deut. 22, 9, so ist doch bei Gelübden die übliche Ausdrucksweise entscheidend.</i> wer sich aber Getreide versagt, dem ist alles [Ähnliche]<sup class="footnote-marker">14</sup><i class="footnote"> Was in Haufen aufgeschüttet wird, z. B. auch frische ägyptische Bohne, s. M. 1.</i> verboten und nur Baumfrüchte und Kraut sind ihm erlaubt.
+Wer sich Kleidung versagt, dem ist ein härenes Gewand,<sup class="footnote-marker">15</sup><i class="footnote"> <span dir="rtl">שק</span>, ein Gewand, das aus Ziegenhaaren hergestellt ist, griech. σάϰϰος; vgl. Kelim XXVII, 1.</i> ein Tuch<sup class="footnote-marker">16</sup><i class="footnote"> <span dir="rtl">יריעה</span>, ein Gewand aus grobem Zeug, ohne Naht.</i> und ein Überwurf<sup class="footnote-marker">17</sup><i class="footnote"> <span dir="rtl">המילה</span>, <span dir="rtl">خملة</span>, ein einfacher Überwurf ohne irgend welchen Aufputz (Levy Wtb.) zum Schutz vor Regen. Mëiri giebt zwei Erklärungen für dieses Wort: nach Einigen ist es ein Tuch, das zum Einpacken von Waren gebraucht wird, <span dir="rtl">שרפיליירה</span>, d. i. franz. serpillière, Packleinwand; nach Andren ist es eine Kopfbedeckung aus einem Stück groben Stoffes.</i> erlaubt.<sup class="footnote-marker">18</sup><i class="footnote"> Weil unter <span dir="rtl">כסות</span> in der Regel Kleider aus Leinen oder Leder verstanden werden.</i> Wenn jemand sagt: Konam sei mir die Wolle, die auf meinen Leib kommt, so darf er sich mit geschorener Wolle bedecken.<sup class="footnote-marker">19</sup><i class="footnote"> Weil er beim Gelübde nur Kleider im Sinne hatte.</i> [Wenn jemand sagt: Konam sei mir] der Flachs, der auf meinen Leib kommt, so darf er sich mit Flachsbündeln<sup class="footnote-marker">20</sup><i class="footnote"> <span dir="rtl">אניצי פשתן</span>, (auch in B. mez. II, 1), das im jerus. Talmud und in der Tos. Suk. I, 6 als <span dir="rtl">עניצי פ׳</span> erscheint, sind Büschel gehechelten Flachses, Flachsbündel. In Suk. 12b erklärt R. Chananel <span dir="rtl">אניצי פשתן</span> als „geklopften und gehechelten Flachs“, ebenso Tosafot ibid. s. v. <span dir="rtl">באניצי</span>. Raschi zu unsrer Mischna bemerkt: <span dir="rtl">דדייק ולא נפיץ</span>, Flachs, der geklopft, aber noch nicht ausgekämmt ist, während aus Raschi zu Suk. 12b s. v. <span dir="rtl">סככה</span> hervorgeht, dass unter <span dir="rtl">אניצי פשתן </span> geklopfter und ausgekämmter Flachs zu verstehen ist; s. die Bemerkung des R. S. Straschun zu Ned. 55b und Fes. VII, N. 2.</i> bedecken.<sup class="footnote-marker">21</sup><i class="footnote"> Weil er sich nur die Kleider aus Flachs versagen wollte.</i> R. Jehuda sagt: alles richtet sich nach dem Gelobenden;<sup class="footnote-marker">22</sup><i class="footnote"> D. h. nicht nur nach dem Worte, sondern auch nach der Absicht des Gelobenden sowie nach dem Anlass, bei dem das Gelübde ausgesprochen wurde.</i> wenn er beladen war,<sup class="footnote-marker">23</sup><i class="footnote"> <span dir="rtl">טען</span>, aufladen, belasten, hier = er hat sich aufgeladen, näml. Wolle oder Flachs.</i> in Schweiss geriet<sup class="footnote-marker">24</sup><i class="footnote"> <span dir="rtl">הזיע</span>, in Schweiss geraten, von <span dir="rtl">זוע</span> oder <span dir="rtl">יזע</span>, woher <span dir="rtl">זעה</span> Gen. 3, 19 und <span dir="rtl">יזע</span> Ezech. 44, 18, Schweiss.</i> und der Geruch ihm lästig war<sup class="footnote-marker">25</sup><i class="footnote"> Oder: das Atmen ihm schwer war.</i> und [darum] sagt: Konam seien mir die Wolle und der Flachs, die auf mich kommen, so darf er sich damit bedecken,<sup class="footnote-marker">26</sup><i class="footnote"> Er darf Kleider aus Wolle und Flachs anziehen, denn da der Anlass zu seinem Gelübde nur die Schwere der Last war, so wollte er sich offenbar nur das Tragen von Wolle und Flachs als Last, aber nicht als Kleid verbieten.</i> sie aber nicht über den Rücken herabhängen lassen.<sup class="footnote-marker">27</sup><i class="footnote"> <span dir="rtl">הפשיל</span>, nachschleppen, herabhängen lassen, von <span dir="rtl">פשל</span>, eigentl. träge sein, zurückbleiben. — Er darf sie nicht als Last tragen, denn eben dieses hatte er sich durch Gelübde versagt. Aus demselben Grunde darf er sie auch nicht nach vorn als Last herabhängen lassen; die Mischna handelt nur von der üblichen Art des Tragens.</i>
+Wer sich ein Haus<sup class="footnote-marker">28</sup><i class="footnote"> D. h. das Betreten des Hauses.</i> versagt, dem ist der Söller<sup class="footnote-marker">29</sup><i class="footnote"> <span dir="rtl">עליה</span>, der Söller, das obere Stockwerk.</i> erlaubt;<sup class="footnote-marker">30</sup><i class="footnote"> Denn der Söller wird nicht unter <span dir="rtl">בית</span> verstanden.</i> dies sind die Worte des R. Meir. Die Weisen aber sagen: der Söller ist im Haus miteinbegriffen.<sup class="footnote-marker">31</sup><i class="footnote"> Er darf daher auch den Söller nicht betreten.</i> Wer sich [nur] den Söller versagt, dem ist das Haus erlaubt.<sup class="footnote-marker">32</sup><i class="footnote"> Darin stimmen alle Weisen überein, denn unter „Söller“ wird gewiss nicht das Haus verstanden.</i>
+Wer sich das Bett versagt, dem ist das Sofa<sup class="footnote-marker">33</sup><i class="footnote"> <span dir="rtl">דרגש</span>, ed. Lowe <span dir="rtl">דרגיש</span>, syr. <span dir="rtl">ܕܰܪܓܽܘܫܬܳܐ</span>, Sofa, Sänfte, Bahre, vgl. Sanh. II, 3; Mikw. IX, 5; Tos. Nid. IX, 16. In dem Targ. Jon. (<span dir="rtl">דרגשא</span>) und im paläst. Targum (<span dir="rtl">דרגושה</span>) wird das bibl.-hebr. <span dir="rtl">מטה</span> Gen. 47, 31, <span dir="rtl">יצוע</span> Gen. 48, 2, <span dir="rtl">מטה כבודה</span> Ez. 23, 41 (<span dir="rtl">דרגישן</span>) mit <span dir="rtl">דרגש</span> übersetzt. Zur Etymologie dieses Wortes weist Brüll in seinen Jahrbüchern IV, S. 118 auf das, was Spiegel, ZDMG 26, 705 zur Erklärung des Wortes Haudarakhta des Avesta bemerkt: „Es muss von darydraj, griech. δϱαττω herkommen und das Zusammengehaltene, Compacte, vielleicht auch das Umzäunte bedeuten.“ Dieser Stamm draj muss demnach frühzeitig in das Syrische eingedrungen sein. Im Armenischen findet sich gleichfalls dieses Wort als darkht = Garten, Paradies, vgl. Spiegel, ibid. und Hübschmann, ZDMG 46, 235, N. 25. — Über <span dir="rtl">דרגש</span> herrscht schon unter den Amoräern eine Meinungsverschiedenheit. Der eine erklärt es Ned. 56a als „<span dir="rtl">ערסא דגדא</span>, Bett des Glückes“, ein reich ausgestattetes Bett, das dem Hausgenius, der Fortuna geweiht war, aber sonst zum Schlafen nicht verwendet wurde. Der andre beschreibt es als <span dir="rtl">ערסא דצלא</span>, ledernes Bett, das nicht so vornehm wie <span dir="rtl">מטה</span> war und zum Ruhen diente. Als Unterschied zwischen <span dir="rtl">מטה</span> und <span dir="rtl">דרגש</span> wird Ned. 56b angegeben, dass „bei <span dir="rtl">מטה</span> die Gurte um die Bettstangen gespannt waren, während bei <span dir="rtl">דרגש</span> auf der Innenseite Löcher waren, durch die die Gurte gezogen waren“; nach einer andren Erklärung „gingen bei <span dir="rtl">דרגש</span> die Gurte nicht durch die Löcher des Holzes, sondern durch eigens dazu angebrachte Schlingen.“ Vgl. Krengel, das Hausgerät in der Mischna, S. 28—30, ausführlich in Kobak, Jeschurun 1872, S. 34ff. Maimon. erklärt <span dir="rtl">דרגש</span> als ein kleines. niedriges Polster, das man vor das grössere, <span dir="rtl">מטה</span>, stellt, also Stufe, Tritt.</i> erlaubt;<sup class="footnote-marker">34</sup><i class="footnote"> Weil dieses nicht unter <span dir="rtl">מטה</span> verstanden wird.</i> dies sind die Worte des R. Meir. Die Weisen aber sagen: Sofa ist in Bett miteinbegriffen.<sup class="footnote-marker">35</sup><i class="footnote"> Also ihm auch zur Benutzung verboten.</i> Wer sich [nur] das Sofa versagt, dem ist das Bett erlaubt. Wer sich eine Stadt versagt, dem ist es erlaubt, den Bezirk<sup class="footnote-marker">36</sup><i class="footnote"> <span dir="rtl">תחום</span> ist der Bezirk einer Stadt bis zur Sabbat-Grenze, soweit man sich von dieser Stadt aus am Sabbat oder Festtag entfernen darf, s. Einl. zu Erub. S. 52.</i> dieser Stadt zu betreten, aber verboten, ihr Weichbild<sup class="footnote-marker">37</sup><i class="footnote"> <span dir="rtl">עבור</span>, das „Weichbild“ einer Stadt, d. i. der Streifen Landes zwischen der äussersten Kante der letzten Häuser und einer Linie, die man sich in einer constanten Entfernung von 70⅔ Ellen rings um den Ort gezogen denkt. Über die Erklärung des Wortes sowie über dessen Schreibung, ob <span dir="rtl">אבוד</span> („das Angegliederte“) oder <span dir="rtl">עבור</span> („das Einverleibte“), differieren Rab und Samuel Erub. 53a, s. auch ib. V, Anm. 1.</i> zu betreten;<sup class="footnote-marker">38</sup><i class="footnote"> Das „Weichbild“ der Stadt wird noch als unmittelbar zu ihr gehörig betrachtet und ist ihm darum zum Betreten verboten, der Bezirk hingegen gilt als „ausserhalb der Stadt“ gelegen (vgl. <span dir="rtl">מחוץ לעיר</span> Num. 35, 5) und ist ihm daher zu benutzen gestattet. Die ed. princ. liest: <span dir="rtl"> הנודר מן העיר מותר ליכנס בתחומה ואסור ליכנס בתוכה </span>.</i> wer sich jedoch ein Haus versagt, dem ist es verboten, [es] von der Oberschwelle<sup class="footnote-marker">39</sup><i class="footnote"> <span dir="rtl">אגף</span> (von <span dir="rtl">נגף</span>, schlagen, stossen), die Oberschwelle, genauer: innere Kante der Oberschwelle, auf die die sich schliessende Thür stösst oder anschlägt; so Baneth zu Pes. VII. N. 71.</i> einwärts [zu betreten].
+[Wenn jemand sagt:] Konam seien mir diese Früchte, [oder] Konam seien sie für meinen Mund, (oder Konam seien sie meinem Munde), so ist ihm das verboten, was dafür eingetauscht wird<sup class="footnote-marker">40</sup><i class="footnote"> D. h. was er für den Erlös der Früchte erhält, falls er selbst sie verkauft hat; wenn jedoch ein andrer sie verkauft hat, so darf er von dem Erlös einen Nutzen haben.</i> oder was daraus hervorwächst.<sup class="footnote-marker">41</sup><i class="footnote"> Wenn man jene Früchte gesät hat und sie neue hervorbringen. — Nach R. Nissim gilt dieser Satz der Mischna nur für den Fall, dass er gesagt hat: „diese Früchte seien mir Konam“, dass er also die Früchte genau bezeichnet hat, denn damit wollte er zum Ausdruck bringen, dass Alles, was mit diesen Früchten in Verbindung steht, ihr Erlös und ihr Ertrag, ihm zum Genuss verboten sein soll. Nach Andren (R. Ascher, Mëiri) jedoch gilt dieser Satz auch dann, wenn er nicht gerade: „diese Früchte u. s. w.“ gesagt, sondern sie in andrer Form näher bezeichnet hat, z. B. „die Früchte des N. N. oder die des Ortes N. N. seien mir Konam“; denn da er Konam schlechthin sagte, ohne etwas vom Essen oder Kosten zu erwähnen, so meinte er, dass diese Früchte wie Alles, was er durch sie gewinnt, ihm versagt sein sollen.</i> [Wenn er aber sagt: Konam], dass ich sie nicht essen oder dass ich sie nicht kosten werde, so ist ihm das erlaubt, was dafür eingetauscht wird oder daraus hervorwächst;<sup class="footnote-marker">42</sup><i class="footnote"> Denn er meinte, er wolle nur die bezeichneten Früchte selbst nicht geniessen.</i> [dies<sup class="footnote-marker">43</sup><i class="footnote"> Dass nämlich im ersten Falle der Ertrag der Früchte verboten, der Ertrag dieses Ertrages jedoch erlaubt ist und im zweiten der Ertrag selbst erlaubt ist.</i> gilt aber nur] von Dingen, deren Samen zergeht;<sup class="footnote-marker">44</sup><i class="footnote"> Wie bei Hülsenfrüchten u. dergl., deren Samenkörner nicht erhalten bleiben, sodass diese Früchte in jedem Jahre aufs neue gesät werden müssen; von der eigentlichen Frucht, die er sich versagt hatte, kann daher nicht mehr die Rede sein.</i> bei Dingen aber, deren Samen nicht zergeht,<sup class="footnote-marker">45</sup><i class="footnote"> Wie Knoblauch, Zwiebel u. dergl., vgl. Terum. IX, 6.</i> sind [ihm] auch die Erzeugnisse ihrer Erzeugnisse<sup class="footnote-marker">46</sup><i class="footnote"> Wenn die verbotenen Früchte neue hervorbrachten und man dann auch diese eingepflanzt, sodass auch sie wieder Früchte hervorbrachten.</i> verboten.<sup class="footnote-marker">47</sup><i class="footnote"> Denn auch in den späteren Erzeugnissen ist etwas von den verbotenen Früchten, deren Samen ja nicht zergangen ist, enthalten, dieses Verbotene aber kann auch durch Vermischung mit noch so vielen erlaubten Früchten nicht als aufgehoben, als nicht vorhanden (<span dir="rtl">בטל</span>) betrachtet werden nach dem Grundsatz „<span dir="rtl">דבר שיש לו מתירין אפילו באלף לא בטל</span>, eine verbotene Sache, die nach einer bestimmten Zeit oder durch eine gewisse Handlung von selbst wieder zu einer erlaubten wird, gilt auch bei einer Vermischung mit tausend [gleichartigen] Dingen nicht als aufgehoben“, die ganze Mischung ist vielmehr zum Genuss verboten. Dinge nun, die durch Gelübde verboten sind, können von selbst wieder erlaubt werden, sobald der Gelobende sein Gelübde bereut und ihm dieses dann von Weisen aufgelöst wird.</i>
+Wenn jemand zu seiner Frau sagt: Konam sei mir deiner Hände Arbeit, Konam sei sie für meinen Mund, Konam sei sie meinem Munde, so ist ihm das verboten, was dafür<sup class="footnote-marker">48</sup><i class="footnote"> D. i. für das, was sie für ihren Gatten zubereitet.</i> eingetauscht wird oder was daraus hervorwächst.<sup class="footnote-marker">49</sup><i class="footnote"> Wenn sie z. B. einen Baum gepflanzt hat. — Die Begründung der einzelnen Sätze dieser Mischna ist ähnlich der der vorigen Mischna.</i> [Wenn er aber sagt: Konam,] dass ich sie nicht essen oder dass ich sie nicht kosten werde, so ist ihm das erlaubt, was dafür eingetauscht wird oder daraus hervorwächst; [dies gilt aber nur] von Dingen, deren Samen zergeht, aber bei Dingen, deren Samen nicht zergeht, sind ihm auch die Erzeugnisse ihrer Erzeugnisse verboten.
+[Wenn jemand zu seiner Frau sagt: Konam,] dass ich das, was du bereitest, bis Pessach nicht geniessen werde, [oder] dass ich das, was du bereitest, bis Pessach nicht anziehen werde, so darf er das, was sie vor Pessach bereitet hat, nach Pessach geniessen oder anziehen.<sup class="footnote-marker">50</sup><i class="footnote"> Denn er meinte, er wolle nur bis Pessach dasjenige nicht geniessen, was sie bis dahin zubereitet habe, nach Pessach aber wohl.</i> [Wenn er aber sagt: Konam,] dass ich das, was du bis Pessach bereitest, nicht essen werde, [oder] dass ich das, was du bis Pessach bereitest, nicht anziehen werde, so darf er das, was sie vor Pessach bereitet hat, [auch] nach Pessach nicht geniessen oder anziehen.<sup class="footnote-marker">51</sup><i class="footnote"> Weil er meinte, er wolle das, was sie vor Pessach zubereitet, überhaupt nicht geniessen.</i>
+[Wenn jemand zu seiner Frau sagt: Konam sei,] was du von mir<sup class="footnote-marker">52</sup><i class="footnote"> Von dem, was mir gehört. Dieses Gelübde gilt jedoch nur mit Bezug auf das, was er seiner Frau gesetzlich zu leisten nicht verpflichtet ist, s. Ned. II, N. 77.</i> vor Pessach geniessen solltest, wenn du vor dem Hüttenfest<sup class="footnote-marker">53</sup><i class="footnote"> <span dir="rtl">חג</span> wird im Talmud vorzugsweise das Hüttenfest genannt; vgl. auch schon I Kön. 8, 2; II Chron. 5, 3.</i> in das Haus deines Vaters gehst, so darf sie, wenn sie vor Pessach [dorthin] ging, bis Pessach von ihm keinen Genuss haben;<sup class="footnote-marker">54</sup><i class="footnote"> Hat sie jedoch einen Genuss von ihm gehabt, so erhält sie die Geisselstrafe (R. Nissim). Nach Maimon. Hil. Ned. X, 12 und der Erklärung des R. Abraham di Boton im <span dir="rtl">לחם משנה</span> z. St. erhält in diesem Falle der Mann die Geisselstrafe, aber nicht die Frau, weil er ihr den Genuss verschafft und somit die Entweihung seines Wortes veranlasst hat; nach R. Josef Karo im <span dir="rtl">כסף משנה</span> z. St. werden beide bestraft. Ist sie jedoch nicht in das Haus ihres Vaters gegangen, so durfte sie vor Pessach einen Genuss von ihm haben, weil nicht zu befürchten war, dass sie vielleicht nach Pessach dorthin geht.</i> [wenn sie] nach Pessach [dorthin ging], [so tritt das Verbot in Kraft:] „er darf sein Wort nicht entweihen.“<sup class="footnote-marker">55</sup><i class="footnote"> Sie erhält nach den Rabbinen die Geisselstrafe, wenn sie vor Pessach ihr Vaterhaus aufgesucht hat, weil nachträglich das Verbot in Kraft tritt, dass sie ein Verbotgelöbnis, das über eine Sache ausgesprochen ist, nicht entweihen darf. Nach der Thora jedoch erhält sie die Geisselstrafe nicht, weil sie vor Pessach noch nicht in ihrem Vaterhause gewesen war, also noch von ihrem Gatten einen Genuss haben durfte. Nach der Halacha jedoch soll sie von ihm auch vor Pessach keinen Genuss haben, weil zu fürchten ist, dass sie die Bedingung nicht einhält und nach Pessach ihr Elternhaus aufsucht; J. dea 220, 22.</i> (Num. 30, 3). [Wenn er sagt: Konam sei,] was du bis zum Hüttenfest von mir geniessest, wenn du bis Pessach in das Haus deines Vaters gehst, so darf sie, wenn sie vor Pessach [dorthin] ging, bis zum Hüttenfest keinen Genuss von ihm haben, nach Pessach aber darf sie [dorthin] gehen.<sup class="footnote-marker">56</sup><i class="footnote"> Und es wird nicht befürchtet, dass sie vielleicht durch diese Erlaubnis vergessen könnte, dass sie bereits vor Pessach das Vaterhaus besucht hat und ihr daher der Genuss von ihrem Gatten verboten ist; denn das Verbot ihres Gatten wird ihr in Erinnerung bleiben und von ihr beachtet werden.</i>
+
+Chapter 8
+
+[Wenn jemand sagt:] „Konam, dass ich an diesem Tage keinen Wein versuchen werde“, so ist es ihm nur verboten, bis es finster wird.<sup class="footnote-marker">1</sup><i class="footnote"> Denn unter <span dir="rtl">היום</span> versteht man in der Regel nur die Zeit, solange es hell ist. Aber auch nach Eintritt der Dunkelheit darf er nicht ohne weiteres Wein trinken, sondern muss sein Gelübde erst durch Kundige lösen lassen, weil zu befürchten ist, dass er den Ausdruck <span dir="rtl">היום</span> mit <span dir="rtl">יום אחד</span> verwechseln könnte, im letzteren Falle aber ist ihm der Genuss von Wein nicht schon am Abend, sondern erst 24 Stunden nach dem Anssprechen des Gelübdes erlaubt, s. weiter.</i> [Sagt er:<sup class="footnote-marker">2</sup><i class="footnote"> An einem Wochentage oder auch am Sabbat.</i> ] „diese Woche“, so ist es ihm während der ganzen Woche und am Sabbat, der zu dieser verflossenen Woche gehört,<sup class="footnote-marker">3</sup><i class="footnote"> Das <span dir="rtl">שעברה</span> kann natürlich nicht heissen „der vorüber ist“, denn der bereits vergangene Sabbat gehörte nicht zu der Woche, auf die sich das Gelübde bezog; es muss vielmehr im prägnanten Sinne gefasst und das <span dir="rtl">ש</span> kausal erklärt werden = da er ja u. s. w. Ms. Or. 567 liest: <span dir="rtl">והשבת שעברה</span>, ebenso Raschi; R. Ascher hat: <span dir="rtl">והשבת שעבר</span>. Das <span dir="rtl">ושבת לשעבר</span>, das einzelne Lesarten haben, heisst „und der Sabbat gehört zur Vergangenheit“.</i> verboten. [Sagt er:] „diesen Monat“, so ist es ihm während des ganzen Monats verboten, der Neumond jedoch gehört zum kommenden [Monat].<sup class="footnote-marker">4</sup><i class="footnote"> Am Neumondstage ist ihm der Wein bereits erlaubt, selbst wenn der Monat 30 Tage hat und der erste Neumondstag daher noch zum vorigen Monat gehört, denn auch dieser Tag wird bereits nach dem nächstfolgenden Monat benannt. — Der jerus. Talmud liest <span dir="rtl">שלבא</span>.</i> [Sagt er:] „dieses Jahr“, so ist es ihm während des ganzen Jahres verboten, Neujahr aber gehört zum kommenden [Jahre].<sup class="footnote-marker">5</sup><i class="footnote"> Am Neujahr ist ihm daher der Wein erlaubt. <span dir="rtl">להבא</span> und <span dir="rtl">לעתיד לבא</span>, die beide die Zukunft bedeuten, unterscheiden sich dadurch, dass jenes einen kürzeren Zeitraum (z. B. einen Monat), dieses einen längeren (z. B. ein Jahr, das in Tage und Monate eingeteilt wird) bezeichnet.</i> [Sagt er:] „diese Jahrwoche,“<sup class="footnote-marker">6</sup><i class="footnote"> <span dir="rtl">שבוע</span>, die Jahrwoche, das Jahrsiebent, wie Dan. 9, 24. 27.</i> so ist es ihm während der ganzen Jahrwoche verboten sowie im siebenten Jahre,<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">שביעית</span>, das siebente Jahr ϰατ’ ἐξοχήν, das Erlassjahr, Deut. 15, 1.</i> das zu dieser verflossenen [Jahrwoche] gehört. Wenn er aber sagt: „einen Tag, eine Woche, einen Monat, ein Jahr, eine Jahrwoche“, so ist es ihm bis zur Wiederkehr des [betreffenden] Zeitpunktes verboten.<sup class="footnote-marker">8</sup><i class="footnote"> Wenn er z. B. „einen Tag“ sagte, so ist es ihm verboten bis zur Wiederkehr des Momentes, in dem er das Gelübde getan, am nächstfolgenden Tage; sagte er „einen Monat“, so bleibt es ihm verboten bis zur Wiederkehr des Tages und Momentes im nächstfolgenden Monat u. s. w.</i>
+[Sagt er:] „bis Pessach“, so ist es ihm verboten, bis dieses eintritt.<sup class="footnote-marker">9</sup><i class="footnote"> Denn <span dir="rtl">עד</span> hat gewöhnlich ausschliessende Bedeutung, <span dir="rtl">עד ולא עד בכלל</span>; vgl. Jeb. VIII, N. 17.</i> [Sagt er:] „bis Pessach sein wird“, so ist es ihm verboten, bis dieses zu Ende geht.<sup class="footnote-marker">10</sup><i class="footnote"> Denn <span dir="rtl">עד ש׳</span> heisst auch „während, solange als“, vgl. Hohel. 1, 12.</i> [Sagt er:] „bis zum Pessach“,<sup class="footnote-marker">11</sup><i class="footnote"> Der Talmud Kid. 64b, Tosefta (ed. Wien) sowie Raschi, R. Nissim und R. Ascher lesen <span dir="rtl">פסח</span>(<span dir="rtl">ה</span>) <span dir="rtl">עד פני</span>.</i> so sagt R. Meir, es ist ihm verboten, bis dieses eintritt,<sup class="footnote-marker">12</sup><i class="footnote"> Die Wendung <span dir="rtl"> עד לפני הפסח</span> resp. <span dir="rtl">עד פני הפסח</span> könnte in dreifachem Sinne gedeutet werden: 1) bis (Angesichts des) Pessach, d. h. nur bis zu dem Eintritt des Pessach; 2) bis zu dem Momente, da Pessach sich wendet, d. h. bis kurz vor Ausgang des Pessach, vgl. <span dir="rtl"> כי פנה יום</span>, Jerem. 6, 4, arab. <span dir="rtl">فنى</span>, dahinschwinden, aram. <span dir="rtl">עד דמיפני פסחא</span>, bis das Pessachfest sich wendet, bis es vorüber ist, Kid. 65a; 3) Angesichts des Pessach, während Pessach, wobei das <span dir="rtl">עד</span> = inclusive ist. R. Meir nun ist der Ansicht, dass der Gelobende die Zeit gemeint hat, die unter <span dir="rtl">לפני הפסח</span> jedenfalls verstanden wird, d. i. bis zum Eintritt des Pessach, denn beim Geloben wird man nicht einen Ausdruck wählen, der über die Dauer des Gelübdes noch Zweifel zulässt,</i> R. Jose aber sagt, es ist ihm verboten, bis dieses zu Ende geht.<sup class="footnote-marker">13</sup><i class="footnote"> Denn wenn man bei einem Gelübde einen mehrdeutigen Ausdruck wählt, so will man, dass es sich auch auf die Zeit erstrecke, die nur möglicherweise unter jenen Ausdruck fällt, <span dir="rtl">עד לפני הפסח</span> kann aber auch bis Ausgang des Pessach bedeuten.</i>
+[Sagt er:] „bis zur Ernte,<sup class="footnote-marker">14</sup><i class="footnote"> Des Getreides.</i> bis zur Weinlese, bis zur Olivenlese“,<sup class="footnote-marker">15</sup><i class="footnote"> <span dir="rtl">מסיק</span>, von <span dir="rtl">מסק</span>, Neg. II, 4 (verwandt mit <span dir="rtl">مسك</span>, ergreifen, Levy, Nhbr. Wtb.) abpflücken, der technische Ausdruck für das Pflücken der Oliven.</i> so ist es ihm nur verboten, bis diese eintritt.<sup class="footnote-marker">16</sup><i class="footnote"> Gleichviel, ob er die Formel <span dir="rtl">עד שיהא</span> oder <span dir="rtl">עד שיגיע</span> gebraucht hat.</i> Dies [nämlich] ist die Regel: Wenn etwas eine bestimmte Dauer hat<sup class="footnote-marker">17</sup><i class="footnote"> Z. B. das Pessachfest.</i> und jemand sagt: „bis es eintritt“, so ist es ihm nur verboten bis es eintritt; wenn er aber sagt: „bis es sein wird“, so ist es ihm verboten, bis es zu Ende geht;<sup class="footnote-marker">18</sup><i class="footnote"> Denn da er die Dauer der betreffenden Zeit kannte, so ist anzunehmen, dass sein Gelübde sich auf die ganze Dauer erstrecken sollte.</i> wenn aber etwas keine bestimmte Dauer hat,<sup class="footnote-marker">19</sup><i class="footnote"> Wie die Ernte und die Wein- und Olivenlese, die nicht an ein bestimmtes Datum gebunden sind, sondern sich je nach der Reife der Früchte richten.</i> so ist es ihm, gleichviel ob er sagt: „bis es sein wird“, oder ob er sagt: „bis es eintritt“, nur verboten, bis es eintritt.<sup class="footnote-marker">20</sup><i class="footnote"> Da die Zeit der Ernte unbestimmt ist, so ist anzunehmen, dass er sich in einen Zweifel nicht einlassen und sich den Genuss nur bis zum Beginn der Ernte versagen wollte.</i>
+[Sagt er:] „bis zum Sommer“,<sup class="footnote-marker">21</sup><i class="footnote"> <span dir="rtl">קיץ</span>, wie in der Bibel, nicht nur „Sommer, Dürre“, sondern auch „getrocknete Früchte“, insbesondere Feigen (Am. 8, 1; II Sam. 16, 1), sowie die „Obsternte“ (Jes. 16, 9).</i> [oder] „bis der Sommer sein wird“, [so ist es ihm verboten], bis das Volk anfängt, [die Früchte] in Körben heimzubringen.<sup class="footnote-marker">21a</sup><i class="footnote"> Wo also bereits viele Früchte reif sind.</i> [Sagt er:] „bis der Sommer verflossen ist“, [so ist es ihm verboten], bis die Messer<sup class="footnote-marker">22</sup><i class="footnote"> <span dir="rtl">מקצוע</span> (= bibl.-hebr. <span dir="rtl">מקצועה</span>, Jes. 44, 13), Messer, Hacke, ein Instrument zum Zerschneiden der Feigenkränze; so schon R. Chananel und Raschi zu Sab. 123b. Nach Maimon. z. St. bedeutet hier das Wort „Matten“, auf denen die Feigen getrocknet wurden und die nach dem Gebrauch zusammengelegt und für das kommende Jahr aufbewahrt wurden.</i> zusammengelegt werden.<sup class="footnote-marker">23</sup><i class="footnote"> <span dir="rtl">קפל</span> aram. = bibl.-hebr. <span dir="rtl">כפל</span>, doppelt machen, falten, zusammenlegen; hier also = in die Scheide gesteckt werden.</i> [Sagt er:] „bis zur Ernte“, [so ist es ihm verboten], bis das Volk anfängt zu ernten und zwar den Weizen, aber nicht die Gerste.<sup class="footnote-marker">24</sup><i class="footnote"> Der Weizen wird später reif als die Gerste. Im allgemeinen versteht man unter „Ernte“ schlechthin die Weizenernte; Gerste wurde nur wenig von Menschen gegessen, vgl. Ket. V, 8.</i> Alles richtet sich [jedoch] nach dem Orte, an dem man das Gelübde getan;<sup class="footnote-marker">25</sup><i class="footnote"> Wenn also an dem Orte des Gelobenden mehr Gerste als Weizen gebaut wird, so ist dort unter „Ernte“ die Gerstenernte zu verstehen.</i> geschah es im Gebirge, so richtet es sich nach dem Gebirge,<sup class="footnote-marker">26</sup><i class="footnote"> Wenn er also im Gebirge das Gelübde getan und sich dann in der Ebene aufhält, wo die Ernte früher beginnt, so ist doch die Erntezeit des Gebirges für ihn massgebend.</i> geschah es in der Ebene, so richtet es sich nach der Ebene.
+[Sagt er:] „bis zur Regenzeit“, [oder] „bis die Regenzeit sein wird“, [so ist es ihm verboten,] bis der zweite Regen<sup class="footnote-marker">27</sup><i class="footnote"> <span dir="rtl">רביעה</span>, ar. <span dir="rtl">ربيع</span>, Frühregen [bibl.-hebr. <span dir="rtl">יורה</span>], der nach Tos. Taan. I, 3 in Palästina im Monat Marcheschwan beginnt und von dem 3 Perioden unterschieden werden, der 17., der 23. Marcheschwan und der Neumond Kislew, d. i. October oder November (nach R. Jose); vgl. auch Schebiit IX, 7; Tos. Toharot VII, 8.</i> gefallen ist;<sup class="footnote-marker">28</sup><i class="footnote"> Es genügt nicht etwa, dass nur die Zeit des zweiten Regens gekommen, ohne dass jedoch Regen gefallen ist, noch dass es geregnet hat, bevor die zweite Regenperiode begonnen hatte, es muss vielmehr diese Periode eingetreten sein und auch geregnet haben.</i> R. Simon, Sohn Gamliels, aber sagt: [nur] bis die Zeit des zweiten Regens eintritt.<sup class="footnote-marker">29</sup><i class="footnote"> Auch wenn es noch nicht geregnet hat; R. Simon b. G. ist also nicht so streng wie sein Gegner.</i> [Sagt er:] „bis die Regenzeit aufhört“, [so ist es ihm verboten,] bis der ganze Nissan zu Ende ist; dies sind die Worte des R. Meir.<sup class="footnote-marker">30</sup><i class="footnote"> Denn während des ganzen Monats Nissan schaltet man auch in das tägliche Gebet nach R. Meir die Bitte um Regen ein und so lange gilt der Regen noch als ein Zeichen göttlichen Segens; Taan. I, 2.</i> R. Jehuda aber sagt: bis Pessach vorüber ist.<sup class="footnote-marker">31</sup><i class="footnote"> Nach R. Jehuda (ibid.) bittet man auch nur bis zum letzten Tage Pessach um Regen.</i> [Wenn jemand sagt:] „Konam, dass ich dieses Jahr<sup class="footnote-marker">32</sup><i class="footnote"> Der Talmud Ned. 63a liest <span dir="rtl">לשנה</span>.</i> keinen Wein kosten werde“, und das Jahr als Schaltjahr erklärt wird,<sup class="footnote-marker">33</sup><i class="footnote"> Indem zu den 12 Monaten noch ein dreizehnter, Adar II, hinzugefügt wird, s. Sanh. I, 2.</i> so ist es ihm in diesem [ganzen Jahre] und im Schaltmonat verboten.<sup class="footnote-marker">34</sup><i class="footnote"> Es wird nicht angenommen, dass er mit dem Ausdruck „Jahr“ nur ein gewöhnliches Jahr zu 12 Monaten meinte.</i> [Sagt er:] „bis Anfang Adar“, [so ist es ihm verboten] bis zum Anfang des ersten [Monats] Adar. [Sagt er:] „bis Ende Adar“, [so ist es ihm verboten] bis zum Ende des ersten [Monats] A dar.<sup class="footnote-marker">35</sup><i class="footnote"> Denn unter Adar schlechthin wird in der Regel der erste Monat Adar verstanden; R. Nissim.— Neben unsrer Lesart bestand noch eine zweite: <span dir="rtl">עד סוף אדר שני </span>, wonach es ihm bis zum Ende des zweiten Monats Adar verboten ist, weil nämlich in einem Schaltjahre beide Monate Adar als ein einziger Monat zu betrachten sind; Maimon., R. Ascher.</i> R. Jehuda sagt: Wenn jemand sagt: „Konam, dass ich keinen Wein kosten werde, bis Pessach sein wird“, so ist es ihm nur bis zur Pessachnacht verboten, denn er meinte nur bis zu der Zeit, da die Menschen gewöhnlich Wein trinken.<sup class="footnote-marker">36</sup><i class="footnote"> Und in der ersten Nacht des Pessachfestes ist es Pflicht, vier Glas Wein zu trinken, Pes. X, 1. — Obgleich nach M. 3 in dem Palle, dass jemand bei einem Gelübde, das sich auf eine bestimmte Zeit, z. B. ein Fest erstreckt, die Wendung <span dir="rtl">עד שיהא</span> gebraucht, dem Gelobenden die Sache erst mit Ablauf dieser Zeit zum Genusse erlaubt ist, lehrt unsre Mischna dennoch, dass ihm hier der Wein schon zum Beginn des Festes gestattet ist, weil mit Sicherheit anzunehmen ist, dass er durch das Gelübde sich nicht der Pflicht des Weintrinkens am Pessach entziehen wollte.</i>
+Sagt er: „Konam, dass ich kein Fleisch kosten werde, bis der Fasttag sein wird“, so ist es ihm nur bis zum Abend<sup class="footnote-marker">37</sup><i class="footnote"> <span dir="rtl">לילי</span> im Plural = die jeweiligen Vorabende des betr. Tages, vgl. <span dir="rtl">לילי יום טוב ראשון של חג</span>, Suk. II, 6; <span dir="rtl">לילי שבת</span>, hier und Terum. VIII, 3, s. Tos. Jomtow ibid.Nach Barth (persönl. Mitteilg.) ist לילי Singular vom Emphaticus ליליא.</i> vor dem Fasttage verboten, denn er meinte nur bis zu der Zeit, da die Menschen gewöhnlich Fleisch essen.<sup class="footnote-marker">38</sup><i class="footnote"> Am Tage vor dem Versöhnungstage war es Brauch, mehr als sonst zu essen, insbesondere pflegte man bei der letzten Mahlzeit vor Beginn dieses Fasttages Fleisch zu geniessen, vgl. Chul. V, 3.</i> Sein Sohn R. Jose sagt: Wenn jemand sagt: „Konam, dass ich keinen Knoblauch kosten werde, bis Sabbat sein wird“, so ist es ihm nur bis zur Nacht des Sabbat verboten, denn er meinte nur bis zu der Zeit, da die Menschen gewöhnlich Knoblauch essen.<sup class="footnote-marker">39</sup><i class="footnote"> S. Ned. III, Note 77.</i>
+Wenn einer zum andern sagt: „Konam, dass ich von dir keinen Genuss haben werde, wenn du nicht für deine Kinder ein Kor<sup class="footnote-marker">40</sup><i class="footnote"> <span dir="rtl">כור</span>, das bibl.-hebr. Hohlmass für Trockenes und Flüssiges (I Kön. 5, 25 u. s.) ist = 30 Sea = 180 Kab; vgl. noch Ket. V, N. 85.</i> Weizen und zwei Fass<sup class="footnote-marker">41</sup><i class="footnote"> <span dir="rtl">חבית</span>, Plur. <span dir="rtl">חָבִיּוֹת</span> mit organischem, unverändertem â, daher aram. <span dir="rtl">חָבִיתָא</span>, Fleischer, Beitr. zu Levy, Nhbr. Wtb.; hieraus ist das Wort in das Arabische übergegangen, <span dir="rtl">خابية</span>, s. Fraenkel, Fremdwörter im Arab. S. 168.</i> Wein [von mir] annimmst“, so kann er sein Gelübde auch ohne Entscheidung eines Gelehrten lösen,<sup class="footnote-marker">42</sup><i class="footnote"> In Ned. 24a, wo diese Mischna citiert wird, ist die Lesart <span dir="rtl">להתיר</span>, und dieser Ausdruck wäre eigentlich hier am Platze, denn bei dem Vater oder dem Gatten der Frau, die ihre Gelübde lösen, wird <span dir="rtl">הפר נדר</span> gebraucht, d. h. durch Einsprache den Fortbestand des Gelübdes unterbrechen oder verhindern, bei einem Gelehrten aber, der auf Verlangen ein Gelübde löst, heisst es im Talmud gewöhnlich <span dir="rtl">התר נדר</span>, d. h. den ganzen Bestand des Gelübdes von Grund aus aufheben, so dass es als von Anfang an unwirksam betrachtet wird; Ned. 78a; X, N. 4. Indessen ist hier der Ausdruck <span dir="rtl">להפר</span> nicht zu urgieren. Vielleicht ist aber auch der Ausdruck <span dir="rtl">להפר</span> absichtlich gebraucht, da das Gelübde tatsächlich wirksam war bis zu dem Momente, da der andre erklärte, dass in der Nichtannahme das Geschenkes seine Ehre bestehe, das Gelübde wird hier also gar nicht von Grund aus aufgehoben; Tos. chad.</i> indem der andere zu ihm sagt: „Hast du nicht<sup class="footnote-marker">43</sup><i class="footnote"> <span dir="rtl">כלום</span>, irgend etwas, entstanden aus <span dir="rtl">כל-מא</span> (wie <span dir="rtl">ברם</span> aus <span dir="rtl">בר-מא</span>), so Nöldeke, mand. Gram. 202, Anm. 2 und schon Brann im Litteraturbl. des Orient, 1846, S. 110; nach Geiger, Lehrb. S. 26 und Levy, Nhbr. Wtb. ist es aus <span dir="rtl">כל</span> und <span dir="rtl">אום</span> (= <span dir="rtl">מאומה</span>) zusammengesetzt. <span dir="rtl">כלום</span> erscheint häufig als Einleitung eines Fragesatzes und entspricht dann unsrem „etwa“; Grünbaum, ZDMG XXXIX, S. 601 ff. vergleicht es mit dem neuarabischen <span dir="rtl">شى</span>, das auch oft in Fragen vorkommt, wie <span dir="rtl">عندك سى دراهم</span> = hast du Geld, habesne pecuniam?</i> nur meiner Ehre halber<sup class="footnote-marker">44</sup><i class="footnote"> Um mich durch Zuweisung eines Geschenkes öffentlich auszuzeichnen.</i> so gesprochen? Darin aber<sup class="footnote-marker">45</sup><i class="footnote"> Dass ich meine Kinder selbst ernähre und Geschenke ablehne; vgl. auch Spr. 15, 27.</i> besteht meine Ehre“. Ebenso: wenn jemand sagt: „Konam sei,<sup class="footnote-marker">46</sup><i class="footnote"> Wie Opfer verboten sei dir das, was u. s. w., Ned. II, N. 18.</i> was du von mir geniessen solltest, wenn du nicht meinen Kindern ein Kor Weizen und zwei Fass Wein geben willst“, so sagt R. Meir: es ist ihm verboten, bis er [diese Dinge ihnen] giebt;<sup class="footnote-marker">47</sup><i class="footnote"> Denn da er ein so grosses Geschenk für seine Kinder beansprucht, hat er dem andren jedenfalls schon grosse Dienste geleistet; sein Gelübde war daher durchaus ernst gemeint.</i> die Weisen aber sagen: auch dieser kann sein Gelübde [selbst] ohne Entscheidung eines Weisen lösen, indem er nachher zu ihm sagt: „es sei so gut, als ob ich es schon bekommen hätte“.<sup class="footnote-marker">48</sup><i class="footnote"> Zur Form vergl. Ket. IX, N. 51.</i> Wenn man in jemand dringt,<sup class="footnote-marker">49</sup><i class="footnote"> <span dir="rtl">סרב</span>, syncopiert aus <span dir="rtl">סרהב</span> (und dieses wiederum ist Sifel zum bibl.-hebr. <span dir="rtl">רהב</span>, Spr. 6, 3; Jes. 3, 5), in jemand dringen, auffordern, bestürmen; Levy, Nhbr. Wtb.</i> die Tochter seiner Schwester zu heiraten<sup class="footnote-marker">50</sup><i class="footnote"> Nach Jeb. 62b gilt es als frommes Werk, die Tochter seiner Schwester zu heiraten; ein Hinweis hierfür wird in Jes. 58, 7. 9 gefunden, wo es heisst: entziehe dich nicht deinem Fleische (d. i. den Pflichten gegen deine Ange- hörigen), dann wirst du rufen und der Ew. wird es erhören.</i> und er sagt: „Konam, dass sie niemals einen Genuss von mir haben wird“, ebenso: wenn jemand sich von seiner Frau scheidet und sagt: „Konam, dass meine Frau niemals einen Genuss von mir haben wird“, so dürfen sie von ihm [gleichwohl] einen Genuss haben,<sup class="footnote-marker">51</sup><i class="footnote"> Genuss von seinem Vermögen.</i> denn er meinte es nur in Bezug auf die Ehe.<sup class="footnote-marker">52</sup><i class="footnote"> Genuss der ehelichen Gemeinschaft.</i> Wenn einer in den andren dringt, dass er bei ihm speise und dieser sagt: „Konam, dass ich dein Haus nicht betrete“, [oder] „dass ich keinen Tropfen Kaltes bei dir koste“, so darf er [gleichwohl] sein Haus betreten und Kaltes bei ihm trinken, denn er meinte es nur in Bezug auf Essen und Trinken.<sup class="footnote-marker">53</sup><i class="footnote"> Er wollte durch sein Gelübde nur die Einladung zu dieser bestimmten oder überhaupt zu einer grösseren Mahlzeit ablehnen, sich aber nicht jeden Genuss von ihm versagen.</i>
+
+Chapter 9
+
+R. Elieser sagt: man darf jemand einen Weg [zur Reue] durch [den Hinweis auf] die dem Vater oder der Mutter schuldige Ehrfurcht eröffnen;<sup class="footnote-marker">1</sup><i class="footnote"> Man gibt ihm etwa zu bedenken: hättest du wohl dein Gelübde auch getan, wenn du gewusst hättest, dass man deinen Eltern vorhalten würde, einen Sohn zu besitzen, der leichtfertig Gelübde ausspricht? Wenn er dann erklärt, dass, wenn er dies erwogen hätte, er nicht gelobt haben würde, so darf man ihm das Gelübde lösen. Dieser Hinweis auf die Möglichkeit, das Bereuen eines Gelübdes zu begründen und dann dessen Lösung zu erwirken, heisst <span dir="rtl">פתח</span>; vgl. auch Ned. II, N. 15.</i> die Weisen aber verbieten es.<sup class="footnote-marker">2</sup><i class="footnote"> Denn es ist zu befürchten, dass er sich vielleicht schämt einzugestehen, dass er auch bei Erwägung jenes Umstandes sich nicht gescheut haben würde zu geloben; sein Geständnis wäre dann unwahrhaftig und das Lösen des Gelübdes würde geschehen, ohne dass er es aufrichtig bereut hätte.</i> Da sagte R. Zadok: anstatt dass<sup class="footnote-marker">3</sup><i class="footnote"> <span dir="rtl">עד ש׳</span> = anstatt dass, ebenso wie, vgl. Nid. VI, 14.</i> man ihm den Weg durch [den Hinweis auf] die dem Vater oder der Mutter schuldige Ehrfurcht eröffnet, könnte man ihm ja den Weg durch [den Hinweis auf] die dem Ewigen schuldige Ehrfurcht eröffnen,<sup class="footnote-marker">4</sup><i class="footnote"> Indem man ihm vorhält, dass es sündhaft ist, überhaupt Gelübde zu tun, weil es Deut. 23, 23 heisst: wenn du es unterlässt, zu geloben, so begehst du keine Sünde, woraus Ned. 77b gefolgert wird, dass das Geloben an sich Sünde ist. Wenn er nun erklärt, dass er nicht gelobt haben würde, wenn er dies gewusst hätte, so dürfte man ihm das Gelübde lösen.</i> dann<sup class="footnote-marker">5</sup><i class="footnote"> Raschi liest: <span dir="rtl">אלא אם אחה אומר כן</span>, danach sind die Worte <span dir="rtl">אין נדרים</span> noch von R. Zadok gesprochen. R. Nissim und R. Ascher lesen: <span dir="rtl">אמרו לו אם בן</span>, danach sind die Worte <span dir="rtl">אם כן אין נדרים</span> von den Weisen eingewendet.</i> wären es ja keine Gelübde!<sup class="footnote-marker">6</sup><i class="footnote"> Wenn man ihn durch den Hinweis auf die Ehrfurcht gegen Gott zur Reue bewegen dürfte, so würde sein Gelübde zu Unrecht gelöst werden, da er sich schämen wird einzugestehen, dass er auch jetzt noch an seinem Gelübde festhält (<span dir="rtl">אם כן אין נדרים ניתרין יפה</span>, Abaje, Ned. 64a). R. Elieser müsste vielmehr der Ansicht sein, dass man durch den Hinweis auf die Pietät gegen die Eltern ebesowenig jemand zur Reue bewegen darf wie durch den Hinweis auf die Ehrfurcht gegen Gott. Nach Raba (l. c. 64b) will R. Zadok sagen, es wäre zu befürchten, dass wenn der Hinweis auf die Ehrfurcht gegen Gott zur Reue genügen würde, ein jeder sich seine Gelübde selbst, ohne Befragen eines Kundigen lösen würde, da diesen Ausweg zur Begründung der Reue jeder leicht selbst finden kann (<span dir="rtl">אם כן אין נדרים נשאלין לחכם</span>, ibid.); in Wirklichkeit aber kann man seine Gelübde nicht selbst lösen, sondern muss dies stets durch einen anderen geschehen, s. Chag. I, 8 und 10a. Der Einwand des R. Zadok kann auch so verstanden werden: ebenso wie du, R. Elieser, sagst, dass man dem Gelobenden den Weg zur Reue durch den Hinweis auf die Ehrfurcht gegen die Eltern eröffnen darf, weil anzunehmen sei, dass seine Reue aufrichtig und nicht erheuchelt ist, ebenso müsstest du sagen, dass man auch durch den Hinweis auf die Ehrfurcht gegen Gott die Reue begründen dürfe, weil er auch hier nicht Reue heucheln würde. Darauf entgegnen ihm (<span dir="rtl">אמרו לו</span>) die Weisen, die mit R. Elieser controversieren: diese beiden Dinge sind nicht zu vergleichen, denn Gott gegenüber wird der Gelobende sich sicherlich scheuen zu erklären dass er an seinem Gelübde festhält und somit eine unwahrhaftige Erklärung abgeben und eine unrechtmässige Lösung seines Gelübdes erwirken, seinen Eltern gegenüber aber würde er diese Scheu nicht empfinden, darum stimmt R. Elieser in jenem Falle mit uns überein. Andrerseits stimmen die Weisen in dem letzten Fall der Mischna der erleichternden Ansicht des R. Elieser zu. — Ed. Lowe liest: <span dir="rtl">אם כן אין נודרים</span>.</i> Die Weisen stimmen jedoch mit R. Elieser darin überein,<sup class="footnote-marker">7</sup><i class="footnote"> Der Talmud liest <span dir="rtl">מודים</span>.</i> dass man bei Dingen, die die Beziehungen zwischen ihm und seinem Vater oder seiner Mutter betreffen,<sup class="footnote-marker">8</sup><i class="footnote"> Wenn er z. B. seinen Eltern durch Gelübde verboten hat von seinem Vermögen irgend einen Nutzen zu haben.</i> ihm den Weg durch [den Hinweis auf] die dem Vater oder der Mutter schuldige Ehrfurcht eröffnen darf.<sup class="footnote-marker">9</sup><i class="footnote"> Indem man ihm vorhält: hättest du dein Gelübde getan, wenn du gewusst hättest, dass es deine Pflicht ist, deine Eltern zu ernähren? Wenn er dann diese Frage verneint, so darf man ihm das Gelübde lösen. In diesem Falle ist nämlich (nach Abaje) anzunehmen, dass seine Reue aufrichtig ist und sein Gelübde mit Recht gelöst wird; denn so wenig er sich scheute jenes Gelübde auszusprechen, obschon es gegen die Ehrfurcht vor seinen Eltern verstiess, so wenig würde er sich jetzt schämen, sein Gelübde aufrecht zu erhalten, wenn er es nicht ernstlich bereuen würde. Es ist aber hier auch nicht zu befürchten, dass er sich sein Gelübde selbst lösen würde (Raba); denn da man zur Lösung anderer Gelübde einen Kundigen befragt, weil man hier die Reue nicht mit dem Hinweis auf die Ehrfurcht gegen die Eltern begründen kann, so wird man auch in unserem Falle nicht selbst sein Gelübde lösen, sondern erst einen Kundigen befragen.</i>
+Ferner<sup class="footnote-marker">10</sup><i class="footnote"> D. i. noch eine Erleichterung. — Der Ausdruck <span dir="rtl">ועוד</span> wird in der Mischna dann gebraucht, wenn zwei Aussprüche eines Tanna unmittelbar auf einander folgen, wie Erub. I, 4 und 5, oder falls der Tanna in beiden Fällen eine erleichternde Ansicht ausspricht, auch dann, wenn zwischen diesen Fällen der Ausspruch eines andern Tanna erwähnt wird; so in unserer Mischna bei dem Ausspruch des R. Elieser mit Bezug auf seinen Ausspruch in M. 1, ebenso Beza IV, 7, gleichfalls bei einem Ausspruch des R. Elieser mit Bezug auf einen Ausspruch desselben Tanna in M. 6. Der Ausdruck <span dir="rtl">ועוד</span> wird aber nicht gebraucht, wenn beide Aussprüche eines Tanna erschwerend sind und zwischen ihnen in der Mischna von etwas anderem die Rede war, s. Erub. II, 3 und 4; vgl. Erub. 23a und Tosafot daselbst.</i> sagte R. Elieser: man darf jemand einen Weg [zur Reue] durch [den Hinweis auf] solche Umstände eröffnen, die erst später eingetreten sind;<sup class="footnote-marker">11</sup><i class="footnote"> D. i. solche Umstände, die nach dem Aussprechen des Gelübdes nicht gerade eintreten müssen und auch unter gewöhnlichen Verhältnissen nicht immer, sondern nur zuweilen eintreten; wenn er erklärt, dass er bei gehöriger Erwägung dieser möglichenfalls eintretenden Umstände sein Gelübde nicht getan haben würde, so darf man es ihm lösen, weil es als von Anfang an nichtig betrachtet wird. Ms. Or. 567 liest: <span dir="rtl">פותחין לנולד </span>.</i> die Weisen aber verbieten es.<sup class="footnote-marker">12</sup><i class="footnote"> Denn ein Gelübde kann infolge der Reue der Gelobenden nur deshalb gelöst werden, weil es als von Anfang an nichtig erachtet wird; wenn aber nur solche Umstände eintreten, die nicht gewöhnlich sind, so hätte er sie beim Geloben nicht berücksichtigt und würde sich auch nicht enthalten haben zu geloben in der Erwägung, dass sie vielleicht eintreten.</i> Wie ist dies zu verstehen? Wenn [z. B.] jemand sagt: „Konam, dass ich<sup class="footnote-marker">13</sup><i class="footnote"> Vgl. Ned. II, N. 18.</i> von N. N. keinen Nutzen haben werde“ und dieser nun ein Schriftgelehrter<sup class="footnote-marker">14</sup><i class="footnote"> Der in religiösen Fragen autoritativen Bescheid erteilt, vgl. Jeb. II, N. 30. Es kann hier auch <span dir="rtl">סופר</span> in seinem ursprünglichen Sinne gefasst werden = Schreiber, der für die Einwohner der Stadt Urkunden u. dergl. ausstellt.</i> wird oder seinen Sohn bald darauf<sup class="footnote-marker">15</sup><i class="footnote"> Nachdem er das Gelübde ausgesprochen.</i> verheiratet und jener erklärt: „hätte ich gewusst, dass er ein Schriftgelehrter sein oder seinen Sohn so bald verheiraten würde,<sup class="footnote-marker">16</sup><i class="footnote"> Und ich so bald Veranlassung haben würde, an dessen Hochzeitsfeier teilzunehmen.</i> so hätte ich das Gelübde nicht getan“, [oder wenn er sagt:] „Konam, dass ich dieses Haus nicht betreten werde“ und es dann eine Synagoge wird und er erklärt: „hätte ich gewusst, dass es eine Synagoge werden würde, so hätte ich das Gelübde nicht getan“, so<sup class="footnote-marker">17</sup><i class="footnote"> Dieser Schlusssatz, der nichts anderes enthält als der einleitende Satz dieser Mischna, wird hier deshalb wiederholt, weil inzwischen mehrere Einzelfälle aufgezählt sind; R. Nissim.</i> erlaubt es R. Elieser [ihm diesen Weg zu eröffnen], die Weisen aber verbieten es.
+R. Meir sagt: es gibt Umstände, die eigentlich erst später eingetreten sind,<sup class="footnote-marker">18</sup><i class="footnote"> Eigentlich: die den Anschein haben, als gehörten sie zu denen, die erst nach dem Geloben eingetreten sind.</i> aber dennoch nicht als solche gelten; und die Weisen stimmen darin mit ihm überein<sup class="footnote-marker">19</sup><i class="footnote"> So lesen auch Ed. Lowe und Ed. princ.</i> (a. L.:<sup class="footnote-marker">20</sup><i class="footnote"> So Ms. Or. 567.</i> aber die Weisen stimmen darin nicht mit ihm überein). Wie ist dies zu verstehen? Wenn [z. B.] jemand sagt: „Konam, dass ich die N. N. nicht heirate, da ihr Vater schlecht ist“, und man ihm dann mitteilt: „er ist gestorben<sup class="footnote-marker">21</sup><i class="footnote"> Nachdem das Gelübde getan war; denn wenn er vorher gestorben wäre, dann gälte das Gelübde als von vornherein nichtig, weil es auf Irrtum beruhte, vgl. Ned. III, 2.</i> oder er hat Busse getan“, [oder wenn jemand sagt:] „Konam, dass ich dieses Haus nicht betrete, da ein böser Hund darin ist oder eine Schlange darin ist“, und man ihm dann mitteilt: „der Hund ist tot oder die Schlange ist erschlagen“, so<sup class="footnote-marker">17</sup><i class="footnote"> Dieser Schlusssatz, der nichts anderes enthält als der einleitende Satz dieser Mischna, wird hier deshalb wiederholt, weil inzwischen mehrere Einzelfälle aufgezählt sind; R. Nissim.</i> sind dies Umstände, die eigentlich erst später eingetreten sind, aber dennoch nicht als solche gelten;<sup class="footnote-marker">22</sup><i class="footnote"> Da er beim Geloben einen bestimmten Grund angegeben, so gilt das Gelübde als ein bedingtes, d. h. als ein solches, das nur so lange bindend sein soll, als der Grund nicht hinfällig wird. Das Gelübde ist daher von selbst nicht mehr giltig und bedarf nicht einmal der Lösung durch einen Kundigen; J. dea 232, 19. Nach R. Ascher muss jedoch das Gelübde noch gelöst werden, weil der Wortlaut des Gelübdes nicht der einer regelrechten Bedingung war.</i> und die Weisen stimmen darin mit ihm überein (a. L.: die Weisen aber stimmen darin nicht mit ihm überein).
+Ferner sagte R. Meir: man darf jemand einen Weg [zur Reue] durch [den Hinweis auf] das eröffnen, was in der Thora geschrieben steht, und zu ihm sagen: „hättest du gewusst,<sup class="footnote-marker">23</sup><i class="footnote"> Als du dem N. N. durch Gelübde verbotest irgend einen Nutzen von deinem Vermögen zu haben.</i> dass du das Gesetz übertrittst: „du sollst dich nicht rächen“ (Lev. 19, 18) oder „du sollst nicht nachtragen“ (ibid.) oder „du sollst deinen Bruder nicht in deinem Herzen hassen“ (Lev. 19, 17) oder „du sollst deinen Nächsten lieben wie dich selbst“ (Lev. 19, 18) oder „dein Bruder soll neben dir zu leben haben“ (Lev. 25, 36), vielleicht verarmt er<sup class="footnote-marker">24</sup><i class="footnote"> Über die Form s. Ket. VI, N. 36.</i> und du darfst ihn dann nicht ernähren“;<sup class="footnote-marker">25</sup><i class="footnote"> Denn wenn er auch Anspruch auf Unterstützung aus der Armenkasse hat, so ist es doch zunächst Pflicht der Verwandten, ihm zu helfen, und der Gelobende könnte dann diese Pflicht nicht erfüllen.</i> wenn er dann erklärt: „hätte ich gewusst, dass dem so ist, so hätte ich das Gelübde nicht getan“, so ist es erlaubt [ihm das Gelübde zu lösen].<sup class="footnote-marker">26</sup><i class="footnote"> Dieser Fall ist jedoch nicht mit jenem in M. 1 zu vergleichen, wo es verboten war, den Weg zur Reue durch den Hinweis auf die dem Ewigen schuldige Ehrfurcht zu eröffnen; denn dort ist zu befürchten, dass seine Reue erheuchelt ist, weil er sich scheuen wird, sein Gelübde gegenüber dem fundamentalen Gebot der Gottesfurcht aufrecht zu erhalten (s. N. 6), in unserem Falle jedoch ist nicht anzunehmen, dass er solche Scheu empfinden wird, weil er nur gegen ein einzelnes Thoragesetz verstösst.</i>
+Man darf jemand<sup class="footnote-marker">27</sup><i class="footnote"> Der gelobt hat sich von seiner Frau scheiden zu lassen.</i> einen Weg [zur Reue] durch [den Hinweis auf] die Ketuba<sup class="footnote-marker">28</sup><i class="footnote"> D. h. auf seine Pflicht, der Frau die in der Ketuba für den Fall der Scheidung verschriebene Stimme auszuzahlen, s. Ket. Einl. S. 92.</i> seiner Frau eröffnen. Einst versagte sich jemand den Genuss seiner Frau, deren Ketuba 400 Denar<sup class="footnote-marker">28a</sup><i class="footnote"> S. Ket. I, N. 9.</i> betrug; sie erschien dann vor R. Akiba und dieser verurteilte ihn, ihr die Ketuba auszuzahlen.<sup class="footnote-marker">29</sup><i class="footnote"> Vgl. Ket. VII, 1.</i> Darauf sagte er: Rabbi, 800 Denar hat mein Vater<sup class="footnote-marker">30</sup><i class="footnote"> Vgl. Ket. II, N. 61.</i> hinterlassen, mein Bruder hat 400 und ich habe 400 erhalten,<sup class="footnote-marker">31</sup><i class="footnote"> D. h. Immobilien im Werte von 400 Denar, denn Mobilien des Mannes haften nicht für die Ketuba, s. Ket. VIII, N. 43.</i> wäre es nicht genug, dass sie 200 erhält und ich 200? Da erwiderte ihm R. Akiba: Selbst wenn du die Haare auf deinem Kopfe verkaufen müsstest,<sup class="footnote-marker">32</sup><i class="footnote"> Wenn dir auch, nachdem du die Ketuba mit deinen Immobilien bezahlt hast, nichts anderes zur Erwerbung deines Unterhalts übrig bleiben sollte, als dein Kopfhaar.</i> so musst du ihr doch ihre Ketuba auszahlen. Darauf erklärte jener: „hätte ich gewusst, dass dem so ist, so hätte ich das Gelübde nicht getan“. Da erlaubte sie<sup class="footnote-marker">33</sup><i class="footnote"> Die Frau; er löste ihm das Gelübde.</i> ihm R. Akiba.
+Man darf jemand<sup class="footnote-marker">34</sup><i class="footnote"> Der gelobt hat eine Reihe von Tagen zu fasten oder kein Fleisch zu geniessen, ohne zu bedenken, dass während dieser Zeit auch Sabbate oder Festtage sein werden, an denen man nicht fasten darf resp. Fleisch essen soll, weil es Jes. 58, 13 heisst: <span dir="rtl">וקראת לשבת ענג</span>, wenn du den Sabbat eine Lust nennst (Maim.). Nach R. Nissim wäre, wenn er diese Pflicht der Sabbatweihe gekannt hätte, ein solches Gelübde als von Grund aus nichtig zu betrachten und brauchte nicht erst gelöst zu werden, weil er wissen musste, dass Sabbate oder Festtage in jene Zeit fallen werden. Der Fall muss vielmehr von jemand handeln, dem die Pflicht der Sabbatweihe unbekannt war.</i> den Weg [zur Reue] durch [den Hinweis auf] die Festtage und Sabbate<sup class="footnote-marker">35</sup><i class="footnote"> Im Talmud Ned. 25 b wurde dieser Satz mit Umstellung der Worte citiert: <span dir="rtl">פותחין בשבתות ובימים טובים </span>, und in dieser Reihenfolge werden jene Tage in der Regel genannt.</i> eröffnen.<sup class="footnote-marker">36</sup><i class="footnote"> Erklärt er nun, dass wenn er bedacht hätte, dass die heiligen Tage in jene Zeit fallen würden oder (nach R. Nissim) dass man diese Tage durch Speise und Trank auszeichnen müsse, er jenes Gelübde nicht getan haben würde, so darf man es ihm lösen,</i> Anfangs<sup class="footnote-marker">37</sup><i class="footnote"> D. i. die Weisen der früheren Zeit; vgl. auch Hoffmann, die erste Mischna, S. 42.</i> hat man gesagt: nur diese Tage sind ihm erlaubt,<sup class="footnote-marker">38</sup><i class="footnote"> Für die Sabbate und Festtage gilt das Gelübde als gelöst.</i> die andren Tage aber verboten, bis später R. Akiba lehrte, dass ein Gelübde, von dem ein Teil<sup class="footnote-marker">39</sup><i class="footnote"> Im Talmud 66 a ist die Lesart <span dir="rtl">מכללו</span>, ebenso ed. Lowe, Ms. Or. 567 und jerus. Ned. III, 2 (38 a); im babyl. Talmud Ned. 25b dagegen <span dir="rtl">מקצתו</span>.</i> gelöst ist, als gänzlich gelöst gilt.<sup class="footnote-marker">40</sup><i class="footnote"> Denn aus den Worten <span dir="rtl">ככל היוצא מפיו יעשה</span> (Num. 30, 3) ist zu schliessen, dass man ein Gelübde nur dann zu erfüllen braucht, wenn „es noch ganz in der Form besteht, in der es aus seinem Munde hervorgegangen ist“; jerus. Ned. I, 1 (36 c), vgl. auch Ned. III, N. 30.</i>
+Wie ist dies zu verstehen? Wenn [z. B.] jemand sagt: „Konam, dass ich von euch allen keinen Nutzen habe“, so darf er, sobald es ihm erlaubt ist,<sup class="footnote-marker">41</sup><i class="footnote"> Durch Lösung eines Kundigen, der ihm einen Weg zur Reue eröffnet hat oder dem er von selbst seine Reue erklärt hat; vgl. Ned. III, 2 Ende.</i> von einem von ihnen Nutzen zu haben, von allen Nutzen haben. [Wenn jemand sagt: „Konam,] dass ich von diesem und diesem [u. s. w.] keinen Nutzen habe“, so darf er, sobald es ihm erlaubt ist, von dem ersten einen Nutzen zu haben, von allen einen Nutzen haben;<sup class="footnote-marker">42</sup><i class="footnote"> Nach dem Talmud Ned. 26b ist der Fall so zu erklären: Er hat gesagt: „A sei mir zum Genusse verboten und B wie A (<span dir="rtl">הרי זה כראשון</span>) und C wie B u. s. w.“ Da er also die Gültigkeit des Gelübdes betreffs des B (das Verbot des Genusses von B) von der Gültigkeit des Gelübdes betreffs des A bedingt sein lässt und davon mittelbar auch das Verbot des Nutzens von C, so ist das ganze Gelübde gelöst und darf er von allen einen Nutzen haben, sobald ihm das Gelübde betreffs des A gelöst ist. Wenn er aber bei seinem Gelübde nicht erklärt: „ich will von B keinen Nutzen haben wie von A“, sondern nur sagt: „ich will von A und von B (<span dir="rtl">לזה ולזה</span>) u. s. w. keinen Nutzen haben“, so würden diese Gelübde nach der Ansicht der Weisen als einzelne, nicht von einander bedingte gelten und jedes besonders einer Lösung bedürfen. Nach R. Simon dagegen würden auch in diesem Falle alle Gelübde als ein einziges, zusammenfassendes gelten und völlig gelöst sein, sobald ein Teil von ihnen gelöst wird (R. Ascher, Bertinoro). Nach der Erklärung des Maim. jedoch, der unsre Mischna nach ihrem Wortlaut citiert (Hil. Ned. IV, 11), wäre das Gelübde in der Form <span dir="rtl">לזה ולזה</span> auch nach der Ansicht der Weisen als ein einziges aufzufassen, und nur wenn die Personen im Gelübde einzeln und unverbunden genannt wären (<span dir="rtl">שאינו נהנה לזה לזה</span>), wäre es zu teilen und müsste, um vollständig gelöst zu sein, in jedem einzelnen Teile gelöst werden, s. Tos. L. Heller.</i> sobald es ihm aber erlaubt ist, von dem letzten einen Nutzen zu haben, ist es ihm nur von dem letzten erlaubt, von den andren aber bleibt es ihm verboten;<sup class="footnote-marker">43</sup><i class="footnote"> Denn die Gültigkeit des Gelübdes betreffs der ersteren war nicht bedingt von der Gültigkeit des Gelübdes betreffs des letzten.</i> ist es ihm erlaubt, von dem mittleren einen Nutzen zu haben, so darf er von den andren abwärts<sup class="footnote-marker">43a</sup><i class="footnote"> D. i. von denen, die er in seinem Gelübde nach dem mittleren genannt hat.</i> einen Nutzen haben, von den andren aufwärts aber bleibt es ihm verboten.<sup class="footnote-marker">44</sup><i class="footnote"> Dieser Satz fehlt in einem analogen Fall der Mischna Nas. IV, 1.</i> [Wenn er sagt:] „Was ich von diesem geniessen sollte, sei Opfer, und was ich von jenem geniessen sollte, sei Opfer“,<sup class="footnote-marker">45</sup><i class="footnote"> Vgl. Ned. I, 4.</i> so muss er für jeden einzelnen einen Weg [zur Reue] haben.<sup class="footnote-marker">46</sup><i class="footnote"> Auch dieser Satz vertritt die Ansicht des R. Simon, Scheb. V, 3. Er lehrt dort, dass jemand, der gegenüber 5 Personen, die von ihm ihr Deposit zurückfordern, leugnet es erhalten zu haben und dies durch einen Schwur bekräftigt, später aber seine Schuld eingesteht, nur dann 5 Opfer zu bringen verpflichtet ist, wenn er in jedem Falle der Ableugnung den Ausdruck des Schwures wiederholt hat, andernfalls aber braucht er nur ein Opfer zu bringen. So muss auch in unsrer Mischna bei jedem Einzelnen der Ausdruck „Opfer“ wiederholt sein, um das Gelübde als ein aus mehreren Teilen bestehendes erscheinen zu lassen, sodass jeder Teil besonders einer Lösung bedarf. Nach den Weisen jener Mischna jedoch, die den Verwahrer auch dann zu 5 Opfern verpflichten, wenn er nicht bei jedem Einzelnen den Ausdruck des Schwures wiederholt hat, ist auch dann in unsrer Mischna das Gelübde als ein aus mehreren Teilen bestehendes zu betrachten, wenn er den Ausdruck „Opfer“ nicht bei jedem Einzelnen wiederholt, sondern nur erklärt hat: „was ich von diesem und von jenem (u. s. w.) geniessen sollte, sei Opfer.“</i>
+[Wenn jemand sagt:] Konam,dass ich keinen Wein kosten werde, denn der Wein ist schädlich für den Leib“,<sup class="footnote-marker">47</sup><i class="footnote"> <span dir="rtl">מֵעַיִם</span>, bibl.-hebr., von einem Singul. <span dir="rtl">מע</span> oder <span dir="rtl">מעה</span>, Inneres, Eingeweide, Leib, kommt in der Bibel nur im st. constr. oder mit Suffixen vor. Es wird in der Mischna und im Talmud oft <span dir="rtl">מעיים</span> geschrieben, was auf die Punctation <span dir="rtl">מֵעַיִם</span> schliessen lässt; so schon D. Kimchi. Nach Andren (Ibn Esra) ist <span dir="rtl">מֵעִיִם</span> zu lesen nach Analogie von <span dir="rtl">דֵּעִים</span>, Hiob 37, 16.</i> und man ihm dann erklärt: „der alte<sup class="footnote-marker">48</sup><i class="footnote"> <span dir="rtl">מְיֻשָּׁן</span>, „gealtert“, eine Pualbildung von <span dir="rtl">ישן</span> nach Analogie von <span dir="rtl">מְיֻדָּע</span> Ps. 55, 14, <span dir="rtl">מְיֻסָּד</span> 1. Kön. 7, 10. Nach B. batra VI, 3 wird unter <span dir="rtl">יין מישן</span> drei Jahre alter Wein verstanden, während <span dir="rtl">יין ישן</span> Wein bezeichnet, der erst ein Jahr alt ist.</i> Wein ist ja gut<sup class="footnote-marker">49</sup><i class="footnote"> <span dir="rtl">יפה</span>, aram. <span dir="rtl">שפיר</span>, heisst hier nützlich, wohltuend, vorteilhaft; vgl. auch Ket. VIII, N. 25.</i> für den Leib“, so ist ihm alter Wein erlaubt,<sup class="footnote-marker">50</sup><i class="footnote"> Wenn er nämlich erklärt, dass er, wenn er dies gewusst hätte, sich überhaupt keinen oder nur neuen Wein durch Gelübde versagt haben würde und das Gelübde ihm daraufhin gelöst wird.</i> und nicht nur alter ist ihm erlaubt, sondern jeder Wein.<sup class="footnote-marker">51</sup><i class="footnote"> Denn das Gelübde wird als ein irrtümliches betrachtet, weil es von einer falschen Voraussetzung ausging, es bedarf daher nicht erst der Lösung. Hätte er jedoch erklärt, dass er, wenn er dies gewusst hätte, sich jeden Wein ausser dem alten versagt haben würde, so darf er dann nur alten Wein trinken. — Der Ausdruck <span dir="rtl">יפה</span> ist nicht zu urgieren; denn es hätte eigentlich schon die Erklärung, dass Wein nicht schädlich ist, genügt, das Gelübde als ein irriges erscheinen zu lassen. Die Mischna will nur betonen, dass, da der Wein nicht nur nicht schädlich, sondern geradezu wohltuend ist, das Gelübde gewiss als ein irriges zu betrachten ist.</i> [Wenn er sagt:] „Konam, dass ich Zwiebel nicht kosten werde, denn Zwiebel ist schädlich für das Herz“, und man ihm dann erklärt: „Kypros-Zwiebel<sup class="footnote-marker">52</sup><i class="footnote"> <span dir="rtl">כופרי</span> wohl aus einem Orte dieses Namens (Kypros; Krauss, griech. u. lat. Lehnwörter), wie <span dir="rtl">כלב כופרי</span> Jeb. 59b, so Raschi und Tos.; nach Maim. = die auf dem Lande, Dorfe (<span dir="rtl">כפר</span>) wachsen, s. auch Terum. II, 5.</i> ist ja gut für das Herz“,<sup class="footnote-marker">52a</sup><i class="footnote"> <span dir="rtl">לב</span> kann auch den „Magen“ bezeichnen, wie das talmud. <span dir="rtl">אלבא ריקנא</span> = auf leeren Magen; vgl. das griech. ϰαϱδιαλγία = Magenkrampf, während ϰαϱδία zumeist das „Herz“ bedeutet. Da somit der Sinn der Wörter <span dir="rtl">לב</span> und <span dir="rtl">כופרי</span> nicht feststeht, ist auch die medizinische Bedeutung dieser Stelle nicht mit Sicherheit zu ermitteln (Dr. Preuss).</i> so ist ihm Kypros-Zwiebel erlaubt, und nicht nur Kypros-Zwiebel ist ihm erlaubt, sondern jede Zwiebel.<sup class="footnote-marker">53</sup><i class="footnote"> Auf diesen Fall sind die Bemerkungen N. 51 sinngemäss zu übertragen.</i> Ein solcher Fall trug sich einst zu, und R. Meir erlaubte ihm alle Zwiebeln zu geniessen.<sup class="footnote-marker">54</sup><i class="footnote"> So ist in Mischna 6—8 der Grundsatz, dass ein Gelübde als gänzlich gelöst gilt, sobald ein Teil von ihm gelöst ist, an Beispielen erläutert, in denen sich das Gelübde entweder auf eine bestimmte Zeit bezieht (M. 6) oder auf Personen (M. 7) oder Sachen (M. 8), von denen man sich den Genuss versagen wollte.</i>
+Man darf jemand<sup class="footnote-marker">55</sup><i class="footnote"> Der gelobt hat sich von seiner Frau scheiden zu lassen.</i> den Weg [zur Reue] durch [den Hinweis auf] seine Ehre und die seines Kindes eröffnen;<sup class="footnote-marker">56</sup><i class="footnote"> Man braucht nicht zu befürchten, dass er sich nur schämt sein Gelübde aufrecht zu erhalten, seine Reue also nur erheuchelt ist.</i> man sagt zu ihm: „wenn du gewusst hättest, dass man morgen von dir sagen würde: „das ist die Art<sup class="footnote-marker">57</sup><i class="footnote"> <span dir="rtl">וסת</span> (oder <span dir="rtl">ווסת</span>) wird gewöhnlich mit dem griech. ἔϑος zusammengestellt = Art, Sitte, Gewohnheit, Regel; nach Fraenkel, ZDMG LII, S. 298 ist jedoch die Etymologie des Wortes unsicher; „dass es aber nicht ἔϑος ist, ist ganz sicher.“</i> des N. N., dass er sich von seinen Frauen scheidet“, und dass man von deinen Töchtern sagen würde: „dies sind Töchter einer Geschiedenen,<sup class="footnote-marker">58</sup><i class="footnote"> Die vielleicht gleich ihrer Mutter mit einem Makel behaftet sind.</i> warum<sup class="footnote-marker">59</sup><i class="footnote"> Die im Talmud und Midrasch häufig vorkommende Phrase: <span dir="rtl">מה ראה פל׳ לעשות</span> heisst: „was hat N. N. erfahren, dass er dieses tat? Was ist ihm widerfahren, was hat ihn angefochten?“ Die Redensart, die auch bei leblosen Subjecten und, wie hier, mit passiver Wendung des Nebensatzes erscheint, ist dann der Ausdruck geworden für die Frage nach dem Grunde einer auffälligen Erscheinung = warum? Vgl. auch Bacher in Stades Zeitschr. für alttest. Wissenseh. 1899, S. 345 ff.</i> mag wohl ihre Mutter geschieden sein?“<sup class="footnote-marker">60</sup><i class="footnote"> Es muss doch wohl an ihr ein Makel gefunden sein.</i> und wenn er dann erklärt: „hätte ich gewusst, dass dem so ist, so hätte ich das Gelübde nicht getan“, so ist es ihm erlaubt (die Frau zu behalten).<sup class="footnote-marker">61</sup><i class="footnote"> Nachdem ihm das Gelübde von einem Kundigen gelöst ist.</i>
+[Wenn jemand sagt:] „Konam, dass ich die hässliche<sup class="footnote-marker">62</sup><i class="footnote"> <span dir="rtl">כעור</span> auch Arach. III, 1, 3, oder auch <span dir="rtl">כאור</span> B. kam. IX, 4. syr. <span dir="rtl">ܟܰܐܐܰܪ</span>, hässlich.</i> N. N. nicht heirate“, sie aber in Wirklichkeit schön ist, [oder] „die schwarze“, sie aber weiss ist, [oder] „die kleine“, sie aber gross gewachsen ist, so darf er sie heiraten, nicht weil sie hässlich war und dann schön wurde, [oder] weil sie schwarz war und dann weiss wurde, [oder] weil sie klein war und dann gross wurde,<sup class="footnote-marker">63</sup><i class="footnote"> Denn in diesem Falle würde er seine Reue mit einem Umstande begründen, der erst nach dem Aussprechen seines Gelübdes eingetreten ist, was nach M. 2 nicht zulässig ist.</i> sondern weil das Gelübde auf einem Irrtum beruhte.<sup class="footnote-marker">64</sup><i class="footnote"> Da die Frau im Momente des Gelobens nicht hässlich u. s. w. war, so war das Gelübde von vornherein nichtig und bedarf nicht erst der Lösung.</i> Einst<sup class="footnote-marker">65</sup><i class="footnote"> Vor diesem Satz ist zu ergänzen: R. Ismael dagegen lehrt, dass das Gelübde auch dann nichtig ist, wenn im Moment des Gelobens die Frau nicht schön war und später erst schön erschien. Zum Belege für diese Ansicht wird der folgende Fall berichtet.</i> hatte sich jemand durch Gelübde jeden Genuss von der Tochter seiner Schwester versagt; da brachte man sie in das Haus des R. Ismael und putzte<sup class="footnote-marker">66</sup><i class="footnote"> <span dir="rtl">יִפָּה</span>, schmücken, putzen, Jer. 10, 4.</i> sie dort aus. Darauf sagte R. Ismael zu ihm: „mein Sohn, hast du dir den Genuss dieser versagt?“ Jener erwiderte: „nein“; da erlaubte ihm R. Ismael sie zu heiraten.<sup class="footnote-marker">67</sup><i class="footnote"> Denn da es möglich ist, sie schön erscheinen zu lassen, ist sie nicht als von Anfang an hässlich zu betrachten. Die Halacha entscheidet aber nicht im Sinne des R. Ismael. — Dieser Fall ist jedoch nicht mit dem in M. 3 zu vergleichen, wo das Gelübde ohne weiteres nichtig war, weil dort nach dem Wortlaut (<span dir="rtl">שאביה רע</span>) zu vermuten war, dass das Gelübde nur solange wirksam sein sollte, als der Grund nicht hinfällig war; s. N. 22. In unsrer Mischna aber hat das Gelübde nicht die Form einer Bedingung (etwa <span dir="rtl">שהיא כעורה </span>), sondern die einer bestimmten Behauptung, diese aber war irrig. Der Unterschied zwischen diesen beiden Fällen kann auch so erklärt werden: In M. 3 war eher zu vermuten, dass sein Gelübde nur solange gültig sein sollte, bis er Gegenteiliges erfährt, weil es natürlich ist, dass der Mensch stirbt oder weil es häufig vorkommt, dass er sich bessert; es ist jedoch nicht so häufig oder natürlich, dass eine hässliche Frau später schön erscheint, sodass nicht zu vermuten ist, dass sein Gelübde nur solange gelten sollte, als sie hässlich ist.</i> Bei dieser Gelegenheit weinte R. Ismael und sprach: „die Töchter Israels sind schön, nur die Armut entstellt sie!“ Als R. Ismael gestorben war, stimmten die israelitischen Töchter Klagelieder an und riefen aus: „Töchter Israels, weinet<sup class="footnote-marker">68</sup><i class="footnote"> Zur Form vgl. Ket. IV, N. 62.</i> um R. Ismael!“ So heisst es auch bei Saul (II. Sam. 1, 24): „Töchter Israels, weinet um Saul!“<sup class="footnote-marker">69</sup><i class="footnote"> Der Vers wird auf R. Ismael angewendet, weil sein Schluss lautet: „der euch bekleidet mit Purpur und herrlichem Zierat, der mit goldenem Geschmeide euer Gewand schmückte!“ In Ed. Lowe fehlt <span dir="rtl">בשאול</span>, dagegen ist dort der ganze Vers citiert.</i>
+
+Chapter 10
+
+Bei einem verlobten<sup class="footnote-marker">1</sup><i class="footnote"> Unter <span dir="rtl">מאורסה</span> ist hier wie immer eine Angetraute zu verstehen, die noch nicht von dem Gatten heimgeführt ist; vgl. Jeb. IV, N. 69.</i> Mädchen<sup class="footnote-marker">2</sup><i class="footnote"> Während sonst <span dir="rtl">נערה</span> ein Mädchen bezeichnet, das im Besitze der Pubertätszeichen und mindestens 12 Jahre und einen Tag alt ist, wird hier bei Gelübden unter <span dir="rtl">נערה</span> ein Mädchen verstanden, das dieses Alter erreicht hat, auch wenn es noch nicht jene Zeichen aufzuweisen hat; Maim. Hil. Ned. XI, 3 u. A. Nach der Halacha haben jedoch die Gelübde von Mädchen, die 11 dahre alt sind (und von Knaben, die 12 Jahre alt sind), auch schon bindende Kraft, sobald diese das volle Bewusstsein erlangt haben, wem ihre Gelübde gelten; vgl. auch Nid. V, 6.</i> heben ihr Vater und ihr [zukünftiger] Gatte gemeinsam ihre Gelübde<sup class="footnote-marker">3</sup><i class="footnote"> Auch solche, die sie vor ihrer Verlobung getan, <span dir="rtl">הארוס מפר בקודמין</span>. In Ned. 67a wird dies aus dem Verse Num. 30, 7 abgeleitet, der nur von einer Verlobten handelt, die noch nicht heimgeführt ist, da von der bereits Heimgeführten erst in den Versen 11 ff. die Rede ist. Die Worte <span dir="rtl">ונדריה עליה</span> in V. 7 beziehen sich auch auf solche Gelübde, die schon „auf ihr ruhten“, bevor sie sich verlobte. Ist sie jedoch heimgeführt, so darf der Ehegatte nur die Gelübde aufheben, die sie nach der Heimführung getan, die früheren aber nicht, <span dir="rtl">אין הבעל מפר בקודמין</span>, Ned. l. c.</i> auf.<sup class="footnote-marker">4</sup><i class="footnote"> Ob beide die Gelübde an demselben Tage erfahren haben müssen, um sie aufheben zu können, oder ob sie dieses Recht auch haben, wenn sie an verschiedenen Tagen sie erfahren haben, ist controvers, s. J. dea 235, 5.— <span dir="rtl">הפר</span> = aufheben, d. i. den Fortbestand des Gelübdes durch Einsprache hindern, seine fernere Gültigkeit unterbrechen; dieser Ausdruck wird nur vom Vater oder Gatten gebraucht. Bei dem Kundigen aber, der ein Gelübde löst, wird der Ausdruck <span dir="rtl">התיר</span> angewendet, weil dieser das Gelübde von Grund aus auflöst, seinen Bestand von Anfang an aufhebt und es als von vornherein nichtig erklärt. —Vater und Gatte können aber nur in Gemeinschaft ihre Gelübde aufheben, weil sie als <span dir="rtl">נערה</span> noch der Gewalt des Vaters untersteht (vgl. N. 9), andrerseits auch schon ihrem Gatten durch die erfolgte Trauung (<span dir="rtl">קדושין</span>) angehört.</i> Hebt sie der Vater auf, aber nicht der Gatte,<sup class="footnote-marker">5</sup><i class="footnote"> Er lässt vielmehr den Tag, an dem er von den Gelübden erfährt, vorübergehen, ohne Einsprache zu erheben.</i> hebt sie der Gatte auf, aber nicht der Vater, so sind sie nicht aufgehoben,<sup class="footnote-marker">6</sup><i class="footnote"> Dieser zweite Satz will nur der missverständlichen Auffassung begegnen, dass das <span dir="rtl">ובעלה</span> im ersten „oder“ bezeichnen und der Vater allein oder der Gatte allein die Gelübde der Verlobten aufheben könnte. Es hätte freilich der erste Satz kurz lauten können: <span dir="rtl">אביה ובעלה מפירין יחדו</span>, indessen ist diese Ausdrucksweise in der Mischna nicht üblich (R. Ascher).</i> und es braucht nicht erst gesagt zu werden, [dass dies auch gilt,] wenn sie einer von ihnen bestätigt hat.<sup class="footnote-marker">7</sup><i class="footnote"> In Ned. 67 a wird bemerkt, dass dieser Schlusssatz im Grunde überflüssig ist, denn das <span dir="rtl">קיים</span> in diesem Satze ist nichts andres als das negative <span dir="rtl">לא הפר</span> im vorhergehenden, und wenn das Gelübde schon dann nicht aufgehoben ist, wenn der eine keine Einsprache erhoben, so muss es doch gewiss noch gültig sein, wenn er seine ausdrückliche Zustimmung erteilt hat; überdies ist das Schweigen einer Zustimmung gleich zu achten, vgl. Num. 30, 15: <span dir="rtl">הקים אתם כי החריש לה ביום שמעו</span>. Der Talmud ergänzt deshalb den letzten Satz also: Wenn der eine von ihnen (A) das Gelübde zunächst bestätigt, während der andre (B) es aufhebt, dann aber der erste seine Bestätigung bereut und sie von einem Kundigen als nichtig erklären lässt, so gilt diese Nichtigkeitserklärung nicht etwa einer Aufhebung des Gelübdes gleich, sodass A nicht mehr die Aufhebung auszusprechen brauchte. Denn da das Gelübde eine Zeit lang, zwischen der Bestätigung des A und der Zurücknahme dieser Bestätigung, nur einseitig, nämlich von B, aufgehoben war, also nicht als aufgelöst gelten konnte, so kann es nur dann aufgehoben werden, wenn B diese Aufhebung noch einmal ausspricht und auch A das Gelübde ausdrücklich aufhebt; Nachmanides. Nach Andren (Maim., R. Ascher) giebt es in diesem Falle überhaupt keine Möglichkeit, das Gelübde aufzuheben; denn da es eine Zeit lang, nämlich zwischen der Bestätigung des A und deren Nichtigkeitserklärung, von A nicht aufgehoben werden konnte, so kann es überhaupt nicht mehr aufgehoben werden. — Es findet sich zwar in der Mischna öfter, dass Sätze ausdrücklich gelehrt werden, die man aus den vorhergehenden schliessen konnte, vgl. <span dir="rtl">ואין צריך לומר</span> B. mez. IV, 11; danach wäre der Schlusssatz in dieser Mischna nicht so auffallend. Es wird jedoch jene Formel in der Regel nur dort angewendet, wo das Neue erst erschlossen werden müsste; in unsrer Mischna aber ist der letzte Fall (<span dir="rtl">שקיים</span>) mit dem vorletzten geradezu identisch (Tos.). Auch pflegt es der Talmud in der Regel zu begründen, warum solche scheinbar überflüssigen Sätze in der Mischna gleichwohl ausgesprochen werden, und sich nicht mit dem Hinweis darauf zu begnügen, dass diese Sätze eigentlich nicht erst gesagt zu werden brauchten (<span dir="rtl">זו ואין צריך לומר זו</span>).</i>
+Stirbt der Vater, so fällt<sup class="footnote-marker">8</sup><i class="footnote"> <span dir="rtl">נתרוקן</span>, Nithpael von <span dir="rtl">רקן</span>, Ukzin I, 3, einem verbum denominativum von <span dir="rtl">ריק</span> mit angefügtem <span dir="rtl">נ</span>, vgl. <span dir="rtl">המאושכן</span> Bech. VII, 5 (von <span dir="rtl">אשך</span>), vielleicht auch <span dir="rtl">ממושכנת</span> Schebiit X, 6 (von <span dir="rtl">משך</span>). Man braucht aber nicht mit Weiss, Studien zur Spr. d. Mischna, S. 34 anzunehmen, dass hier „zweifellos“ das <span dir="rtl">נ</span> für das <span dir="rtl">מ</span> eingetreten ist, wie es in <span dir="rtl">ריקם</span> erscheint und wie in der Mischna häufig, namentlich bei der Pluralbildung <span dir="rtl">נ</span> für <span dir="rtl">מ</span> eintritt. Das Wort heisst eigentl. entleert werden, dann übergehen, zufallen.</i> dessen Recht nicht dein [künftigen] Gatten zu;<sup class="footnote-marker">9</sup><i class="footnote"> Dass er etwa allein ihre Gelübde aufheben könnte; denn aus den Worten <span dir="rtl">בנעריה בית אביה</span> Num. 30, 17 wird gefolgert, dass „sie in der Gewalt des Vaters ist, solange sie noch ein Mädchen (<span dir="rtl">נערה</span>) ist“, vgl. Ket. IV, N. 42.</i> stirbt der Gatte, so fällt das Recht dem Vater zu;<sup class="footnote-marker">10</sup><i class="footnote"> Und der Vater darf allein ihre Gelübde aufheben, solange sie noch nicht mannbar ist.</i> in dieser Hinsicht hat der Vater ein Vorrecht<sup class="footnote-marker">11</sup><i class="footnote"> S. Ket. VIII, N. 25.</i> vor dem Gatten. In einer anderen Hinsicht aber hat der Gatte ein Vorrecht vor dem Vater, dass nämlich der Gatte sie (ihre Gelübde) aufheben kann, wenn sie mannbar<sup class="footnote-marker">12</sup><i class="footnote"> S. Ket. VII, N. 57.</i> ist,<sup class="footnote-marker">12a</sup><i class="footnote"> Und er sie heimgeführt hat, nachdem sie mannbar geworden war; denn hätte er sie vorher heimgeführt, so wäre das Recht auf ihn allein ebensowenig übergegangen, wie wenn der Vater gestorben wäre, N. 9. Dies ist freilich auch aus M. 5 zu ersehen; der Schlusssatz ist indessen nur hinzugefügt, um gegenüber dem Falle, in dem der Vater ein Vorrecht hat, auch einen Fall aufzuzeigen, in dem der Gatte ein Vorrecht hat.</i> der Vater aber sie nicht aufheben kann, wenn sie mannbar ist.<sup class="footnote-marker">13</sup><i class="footnote"> Denn aus Num. 30, 17 ist zu schliessen, dass sie nur als <span dir="rtl">נערה</span> der Gewalt des Vaters untersteht.</i>
+Wenn sie ein Gelübde getan, als sie verlobt war,<sup class="footnote-marker">14</sup><i class="footnote"> Und ihr Vater es erfahren, aber nicht ihr Verlobter.</i> am selben Tage geschieden wird und sich dann am selben Tage wieder verlobt [u. s. w.] und wäre es auch an hundert [Männer nach einander], so heben ihr Vater und ihr letzter Gatte ihre Gelübde [gemeinsam] auf.<sup class="footnote-marker">15</sup><i class="footnote"> Vgl. N. 3.</i> Dies nämlich ist die Regel: solange sie nicht eine Zeit lang in ihrer eigenen Gewalt gewesen ist,<sup class="footnote-marker">16</sup><i class="footnote"> D. h. solange sie noch nicht selbständig geworden ist entweder durch Erlangung der Pubertät oder durch Heimführung.</i> heben ihr Vater und ihr letzter Gatte [gemeinsam] ihre Gelübde auf.<sup class="footnote-marker">17</sup><i class="footnote"> Durch diesen zusammenfassenden, mit der Formel <span dir="rtl">זה הכלל</span> eingeleiteten Satz (vgl. Ket. III, N. 69) soll angedeutet werden, dass solange der Vater mit den Boten, die der Gatte geschickt hat, um die Verlobte ihm zuzuführen, zusammengeht, oder die Boten des Vaters mit denen des Gatten zusammengehen, die Verlobte als unter väterlicher Gewalt stehend betrachtet wird, Ned. 89 a, vgl. Ket. IV, 5. Nach manchen Decisoren jedoch gilt sie als solche selbst dann, wenn sie den Boten des Mannes übergeben ist, solange sie dieser nicht heimgeführt hat, J. dea 254, 8.</i>
+Es ist Sitte bei den Gelehrten,<sup class="footnote-marker">18</sup><i class="footnote"> Denen bekannt ist, dass der Vater oder der Gatte auch allgemein, selbst wenn sie kein specielles Gelübde erfahren haben, Gelübde aufheben können.</i> dass er (der Vater), bevor seine Tochter aus seiner Gewalt scheidet,<sup class="footnote-marker">19</sup><i class="footnote"> Und in die des Gatten übergeht.</i> ihr erklärt: alle Gelübde, die du in meinem Hause getan, sollen aufgehoben sein. Ebenso erklärt ihr der Gatte, bevor sie in seine Gewalt übergeht:<sup class="footnote-marker">20</sup><i class="footnote"> D. i. bevor er sie heimführt.</i> alle Gelübde, die du getan, bevor du in meine Gewalt gekommen bist, sollen aufgehoben sein, denn nachdem sie in seine Gewalt gekommen ist, kann er jene nicht mehr aufheben.
+Wenn eine mannbare [Jungfrau] 12 Monate oder eine Witwe 30 Tage zugebracht hat,<sup class="footnote-marker">21</sup><i class="footnote"> Nachdem sie vom Gatten aufgefordert war, sich zur Hochzeit vorzubreiten, nach welcher Frist der Gatte verpflichtet ist, ihr den Unterhalt zu gewähren, s. Ket. V, 2.</i> so sagt R. Elieser, dass ihr Gatte sie (ihre Gelübde) aufheben kann, da er auch verpflichtet ist ihr den Unterhalt zu gewähren.<sup class="footnote-marker">22</sup><i class="footnote"> Denn es ist anzunehmen, dass eine Frau nur in dem Sinne Gelübde tut, dass der Mann keine Einsprache dagegen erhebt, da sie auch von ihm ihren Unterhalt bekommt.</i> Die Weisen aber sagen: der Gatte<sup class="footnote-marker">23</sup><i class="footnote"> Allein.</i> kann sie nicht aufheben, solange sie nicht in seine Gewalt gekommen ist.<sup class="footnote-marker">24</sup><i class="footnote"> Denn erst wenn sie von ihm heimgeführt ist, tut sie ihre Gelübde im Sinne ihres Gatten. Die Halacha entscheidet im Sinne der Weisen.</i>
+Bei einer auf die Leviratsehe wartenden<sup class="footnote-marker">25</sup><i class="footnote"> Eigentl. eine Frau, die den Levir, d. h. die Eheschliessung mit ihm erwartet, vgl. Jeb. IV, N. 15.</i> Frau,<sup class="footnote-marker">26</sup><i class="footnote"> Die als Mädchen (<span dir="rtl">נערה</span>) von ihrem Vater verheiratet und dann Witwe wurde.</i> mag sie nun einen oder zwei Schwäger haben,<sup class="footnote-marker">27</sup><i class="footnote"> Und ein Schwager hat die „Heirats-Ansprache“ (<span dir="rtl">מאמר</span>, s Jeb. II, N. 8) an sie gehalten.</i> kann er (der Schwager), so sagt R. Elieser, sie (die Gelübde) aufheben;<sup class="footnote-marker">28</sup><i class="footnote"> Mit ihrem Vater gemeinsam.</i> R. Josua sagt: wenn nur einer, aber nicht zwei vorhanden sind.<sup class="footnote-marker">29</sup><i class="footnote"> Nach R. Josua hat der Mann die Schwägerin durch „Maamar“ zwar nicht vollständig erworben (vgl. Jeb. l. c.), aber das Band der Leviratsehe - Pflicht, das ihn mit ihr verknüpft, ist so stark (<span dir="rtl">יש זיקה</span>), dass sie bereits als von ihm heimgeführt gilt. Wenn daher nur ein Levir vorhanden ist, kann er ihre Gelübde aufheben, wie wenn er sie bereits geehelicht hätte. Wenn dagegen zwei Schwäger vorhanden sind, mit denen beiden sie zunächst durch jenes Band verknüpft ist, so ist, da man vorerst nicht weise, welcher von ihnen sie heiraten wird, nicht zu entscheiden (<span dir="rtl">אין ברירה</span>, Ned. V, N. 4), von welchem der beiden Brüder sie als geehelicht gelten soll; es darf daher keiner von ihnen ihre Gelübde aufheben.</i> R. Akiba sagt: weder wenn einer, noch wenn zwei vorhanden sind.<sup class="footnote-marker">30</sup><i class="footnote"> R. Akiba ist der Ansicht, dass die Schwägerin, solange sie mit dem Schwager nur durch das Band der Leviratsehe - Pflicht verknüpft ist, noch nicht als von ihm geehelicht gilt (<span dir="rtl">אין זיקה</span>), andrerseits dass „Maamar“ noch keinen Besitzakt im Sinne der Thora darstellt.</i> Es sagte nämlich R. Elieser: wenn schon bei einer Frau, die er sich selbst erworben,<sup class="footnote-marker">31</sup><i class="footnote"> Durch Antrauung, <span dir="rtl">קדושין</span>.</i> er (der Mann) ihre Gelübde aufheben kann,<sup class="footnote-marker">32</sup><i class="footnote"> In Gemeinschaft mit ihrem Vater, Ned. X, 1.</i> sollte er da nicht bei einer Frau, die ihm vom Himmel zugeeignet ist,<sup class="footnote-marker">33</sup><i class="footnote"> Durch das göttliche Gebot der Leviratsehe, Deut. 25, 5.</i> erst recht ihre Gelübde aufheben können!<sup class="footnote-marker">34</sup><i class="footnote"> In Gemeinschaft mit ihrem Vater.</i> Da sagte R. Akiba zu ihm: nein; wenn du dieses sagst bei einer Frau, die er sich selbst erworben, über die aber andre keine Gewalt haben,<sup class="footnote-marker">35</sup><i class="footnote"> Denn wenn sie nach erfolgter Eheschliessung eine zweite Ehe eingehen wollte, bevor die erste gelöst ist, würde die zweite ungültig sein, vgl. Jeb. V, N. 18.</i> willst du es etwa auch sagen bei einer Frau, die ihm zwar vom Himmel zugeeignet ist, über die jedoch auch andere Gewalt haben!<sup class="footnote-marker">36</sup><i class="footnote"> Denn zunächst ist sie mit allen Brüdern ihres verstorbenen Gatten durch das Band der Leviratsehe - Pflicht verknüpft (<span dir="rtl">זקוקה</span>), und wenn einer von ihnen „Maamar“ an sie gehalten und dann der andre ebenfalls, so wäre auch die letztere Trauung rabbinisch gültig und müsste erst durch Scheidebrief gelöst werden, s. Jeb. V, 1 und N. 6.</i> Darauf wendete ihm R. Josua ein: Akiba, deine Worte sind zutreffend, wenn zwei Schwäger vorhanden sind; was aber erwiderst du, wenn nur ein Schwager vorhanden ist?<sup class="footnote-marker">37</sup><i class="footnote"> Dein Einwand ist zutreffend gegenüber dem R. Elieser, der dem Levir erlaubt die Gelübde der Schwägerin aufzuheben, auch wenn zwei Schwäger vorhanden sind; was aber willst du mir einwenden, der ich dem Levir jene Befugnis nur dann zuspreche, wenn ein Levir vorhanden ist?</i> Da antwortete er ihm: die Schwägerin ist nicht so vollständig dem Levir zu eigen,<sup class="footnote-marker">38</sup><i class="footnote"> Denn wer der Jebama beiwohnt, solange sie vom Levir noch nicht heimgeführt ist, selbst wenn sie sich dieser angetraut hat, übertritt nur das einfache Verbot Deut. 25, 5.</i> wie [sonst] die Verlobte ihrem [künftigen) Gatten.<sup class="footnote-marker">39</sup><i class="footnote"> Denn wer ihr beiwohnt, wird mit dem Steinigungstode bestraft, Deut. 22, 24.</i>
+Wenn jemand zu seiner Frau<sup class="footnote-marker">40</sup><i class="footnote"> Oder auch zu seiner minderjährigen Tochter.</i> sagt: „alle Gelübde, die du von jetzt an<sup class="footnote-marker">41</sup><i class="footnote"> Während <span dir="rtl">כאן</span> örtlich und zeitlich gebraucht wird, weist die Verbindung <span dir="rtl">מכאן עד</span> oder <span dir="rtl">מכאן ועד</span> stets auf ein zeitliches Ziel hin, vgl. Git. VII, 7, 8; s. auch Nas. 1,3.</i> tust,<sup class="footnote-marker">42</sup><i class="footnote"> Die volle, mit <span dir="rtl">ו</span> geschriebene Form des Imperfects findet sich in der Mischna nicht nur in der Pausa, sondern zuweilen auch ohne Pausa, so hier <span dir="rtl">תדורי</span> anstatt des regelmässigen <span dir="rtl">תִּדְּרִי</span>, vgl. <span dir="rtl">יחליקו</span> Jeb. IV, 3; <span dir="rtl">שימתונו</span> Toh. IX, 5.</i> bis ich von dem Orte N. N. zurückkomme, sollen gültig sein,“ so hat er damit nichts gesagt.<sup class="footnote-marker">43</sup><i class="footnote"> Denn es könnte geschehen, dass sie Gelübde tut, mit denen er nicht einverstanden wäre, sodass die Bestätigung sich als eine irrtümliche erweisen würde.</i> Erklärt er aber: „sie sollen aufgehoben sein,“ so sagt R. Elieser, dass sie aufgehoben sind;<sup class="footnote-marker">44</sup><i class="footnote"> Weil anzunehmen ist, dass er wünscht, dass seine Frau überhaupt keine Gelübde tut.</i> die Weisen aber sagen: sie sind nicht aufgehoben. Es sagte nämlich R. Elieser: wenn er Gelübde aufheben kann, die schon den Character eines Verbotes erlangt haben,<sup class="footnote-marker">45</sup><i class="footnote"> D. h. Gelübde, die die Frau bereits ausgesprochen und die bindend sind, solange der Mann sie nicht aufhebt.</i> sollte er da nicht Gelübde aufheben können, die den Character eines Verbotes noch nicht erlangt haben!<sup class="footnote-marker">46</sup><i class="footnote"> Die sie noch nicht ausgesprechen hat.</i> Darauf entgegneten sie ihm: es heisst aber (Num. 30, 14): „ihr Mann kann es gelten lassen und ihr Mann kann es aufheben“, [das will sagen:] solche [Gelübde], die für gültig zu erklären möglich war,<sup class="footnote-marker">47</sup><i class="footnote"> Die wenigstens eine Zeit lang gültig waren und die der Mann bestätigen konnte.</i> kann man aufheben,<sup class="footnote-marker">48</sup><i class="footnote"> Die Worte <span dir="rtl">אישה יקימנו</span> werden als Vordersatz zu den nachfolgenden <span dir="rtl">ואישה יפרנו</span> gedeutet: nur wenn <span dir="rtl">הקם</span> möglich war, kann <span dir="rtl">הפר</span> eintreten.</i> solche aber, die für gültig zu erklären nicht möglich war, kann man auch nicht aufheben.<sup class="footnote-marker">49</sup><i class="footnote"> Ein Schluss (<span dir="rtl">ק״ו</span>) aber, den man selbst zieht, kann, auch wenn er richtig ist, nicht das umstossen, was die Thora durch die Zusammenstellung jener beiden Ausdrücke (<span dir="rtl">היקש</span>) hat sagen wollen.</i>
+Das Aufheben von Gelübden<sup class="footnote-marker">50</sup><i class="footnote"> Durch den Vater oder den Gatten.</i> kann während des ganzen Tages<sup class="footnote-marker">51</sup><i class="footnote"> Von dem Moment des Gelobens bis zum Eintritt der Nacht des darauf folgenden Tages.</i> geschehen.<sup class="footnote-marker">52</sup><i class="footnote"> Num. 30, 6 u. 9.</i> Es giebt hierbei eine Erleichterung und eine Erschwerung.<sup class="footnote-marker">53</sup><i class="footnote"> In manchen Fällen ist die Frist zur Aufhebung eine längere, in manchen eine kürzere.</i> Wie ist dies zu verstehen? Wenn sie [z. B.] in der Nacht zum Sabbat ein Gelübde getan, so kann man es in der Nacht zum Sabbat und noch am Sabbattag, bevor Nacht ist, aufheben;<sup class="footnote-marker">54</sup><i class="footnote"> Denn die Nacht und der darauf folgende Tag bilden einen Tag.</i> wenn sie aber bei eintretender Dunkelheit<sup class="footnote-marker">55</sup><i class="footnote"> <span dir="rtl">עם השנה</span> = mit Eintritt der Dunkelheit, vgl. Sab. I, 10. In diesem Zusammenhange ist gemeint, dass sie das Gelübde am Sabbat, vor Eintritt der Nacht zum Sonntag getan.</i> ein Gelübde getan, so kann man es nur solange aufheben, als noch nicht Nacht ist, denn sobald<sup class="footnote-marker">56</sup><i class="footnote"> Ed. Lowe liest: <span dir="rtl">שאם לא הפר משחשכה</span>.</i> Nacht ist und man es noch nicht aufgehoben hat, kann man es nicht mehr aufheben.<sup class="footnote-marker">57</sup><i class="footnote"> Die Mischna wählt hier das Beispiel von Sabbat, obschon die gleichen Bestimmungen auch an jedem Wochentage gelten, um gleichzeitig zu lehren, dass man auch am Sabbat Gelübde auflösen darf, und zwar auch solche, die nicht Dinge betreffen, die noch am selben Sabbat notwendig sind; denn da die Mischna auch von solchen Gelübden handelt, die die Frau kurz vor Eintritt der Nacht getan, ist zu ersehen, dass die Bestimmung auch für Gelübde gilt, die nicht für den Sabbat Notwendiges betreffen, denn in dieser späten Tageszeit wird sie bereits ihre Mahlzeit eingenommen oder ihre Schmucksachen abgelegt haben, die sie sich event. durch Gelübde versagen könnte. Von einem Kundigen jedoch darf sie sich am Sabbat nur solche Gelübde lösen lassen, die Dinge betreffen, die für diesen Sabbat notwendig sind, vgl. Sab. XXIV, 5.</i>
+
+Chapter 11
+
+Dies sind die Gelübde,<sup class="footnote-marker">1</sup><i class="footnote"> Hierher gehören auch Verbote, die sich die Frau mit dem Ausdruck des „Eides“ (<span dir="rtl">שבועה</span>) auferlegt hat, vgl. Ned. Einl. S. 174 und II, 2.</i> die man<sup class="footnote-marker">2</sup><i class="footnote"> Der Gatte oder der Vater. Nach Maim. Hil. Ned. XII, 1 kann jedoch der Vater nicht nur die hier in der Mischna bezeichneten, sondern alle Gelübde seiner Tochter aufheben, weil es Num. 30, 6 <span dir="rtl">כל נדריה ואסריה</span> heisst und der Talmud die Gelübde, die die Beziehungen zwischen Vater und Tochter beeinträchtigen, nicht besonders behandelt, wie er es bei den Gelübden tut, die das Verhältnis zwischen Mann und Frau betreffen; s. <span dir="rtl">מגדל עז</span> z. St.</i> aufheben kann: Dinge, die eine Verkümmerung des Lebens einschliessen;<sup class="footnote-marker">3</sup><i class="footnote"> Vgl. Num. 30, 14. Unter <span dir="rtl">ענוי נפש</span> sind Dinge zu verstehen, die eine Verkümmerung des Lebens und des Lebensgenusses oder eine Minderung des körperlichen Wohlbefindens einschliessen. Dazu kommen noch <span dir="rtl">דברים שבינו לבינה</span>, Gelübde, die die Beziehungen der Ehegatten zu einander beeinträchtigen, was in den Worten <span dir="rtl">בין איש לאשתו</span> v. 17 gefunden wird. Die Ansicht der Decisoren, wonach der Vater nur die beiden zuletzt genannten Arten von Gelübden aufheben kann, stützt sich darauf, dass die Thora <span dir="rtl">בין אב לבתו</span> unmittelbar mit den Worten <span dir="rtl"> בין איש לאשתו</span> zusammenstellt, die Rechte des Vaters also mit denen des Gatten verglichen wissen will (<span dir="rtl">מקיש את האב לבעל</span>, Sifrě z. St.). Der Unterschied zwischen den beiden Gelübdearten besteht darin, dass Gelübde, die eine Verkümmerung des Lebens einschliessen (<span dir="rtl">דברים שיש בהן ענוי נפש</span>), durch die Einsprache des Mannes für alle Zeiten aufgehoben werden, selbst für den Fall, dass der Mann stirbt oder dass sie geschieden wird und einen anderen Mann heiratet; Gelübde aber, die die Beziehungen des ehelichen Lebens schmälern (<span dir="rtl">דברים שבינו לבינה</span>), werden durch die Einsprache des Mannes nur für die Zeit aufgehoben, als die Frau mit diesem Mann zusammenlebt, sobald sie aber Witwe oder geschieden wird und einen anderen Mann heiratet, treten jene Gelübde wieder in Kraft. Die Mischna aber will hier nur solche Gelübde behandeln, die durch die Einsprache des Mannes ihre Gültigkeit für immer verlieren. Ed. Lowe und manche Mischnaausg. lesen: <span dir="rtl">נדרים שיש בהן ענוי נפש</span>.</i> [wenn sie z. B. sagt:] „wenn ich bade“<sup class="footnote-marker">4</sup><i class="footnote"> Diese Formel <span dir="rtl">אם ארחץ</span>, die an sich keine Gelobungsformel ist, sondern nur eine Bedingung ausdrücken kann, von deren Erfüllung ein Gelübde erst abhängen soll, kann vollständig nicht etwa gelautet haben: <span dir="rtl">קונם פרות עולם עלי אם ארחץ</span>, „die Früchte der Welt seien mir verboten, wenn ich bade“, denn dann brauchte ja das Gelübde nicht erst aufgehoben zu werden, sie brauchte vielmehr, nur die Bedingung einzuhalten, also nicht zu baden, und die Früchte wären ihr zum Genusse erlaubt. Das Gelübde muss vielmehr gelautet haben: <span dir="rtl">קונם הנאת רחיצה עלי לעולם אם ארחץ</span> „Konam sei mir der Genuss des Badens für immer, wenn ich bade“, d. h. wenn ich heute bade oder wenn ich einmal bade. Demnach wäre ihr das erste Baden noch erlaubt, dann aber das Baden für alle Zukunft verboten. Würde sie nun die Bedingung erfüllen, so würde die Unmöglichkeit, in Zukunft zu baden, eine Verkümmerung ihres Lebens bedeuten; würde sie aber an jenem bestimmten Tage nicht baden, so wäre auch dies Unterlassen schon eine Beeinträchtigung ihres körperlichen Zustandes, eine gewisse Entstellung (<span dir="rtl">ניוול</span>) ihres Äussern, in jedem Falle also wäre damit <span dir="rtl">ענוי נפש</span> verbunden.</i> oder „wenn ich nicht bade;“ „wenn ich mich schmücke“<sup class="footnote-marker">5</sup><i class="footnote"> Wenn sie sagt: „Konam sei mir der Genuss des Schmückens (wie Schminken und dergl.), wenn ich mich heute oder einmal schmücke“.</i> oder wenn ich mich nicht schmücke“. Darauf sagte R. Jose: dies sind nicht Gelübde, die eine Verkümmerung des Lebens einschliessen.<sup class="footnote-marker">6</sup><i class="footnote"> Denn sobald sie die Bedingung nicht erfüllt, ist ihr das Baden in Zukunft erlaubt, das Unterlassen des Badens aber an einem einzigen, bestimmten Tage ist noch nicht als Verkümmerung des Lebens zu betrachten. Oder aber: R. Jose ist der Ansicht, dass selbst das völlige Unterlassen des Badens nicht als eine Verkümmerung des Lebens anzusehen ist; wenn sie also auch ihre Bedingung erfüllen sollte, würde jenes Gelübde nicht zu den <span dir="rtl">דברים שיש בהן ענוי נפש</span> gehören (J. Lipschütz in <span dir="rtl">ת״י</span>). Dagegen bestreitet R. Jose dem ersten, ungenannten Tanna (<span dir="rtl">ת״ק</span>) nicht, dass jenes Gelübde zu denen zählt, die die Beziehungen der Ehegatten untereinander beeinträchtigen, <span dir="rtl">דברים שבינו לבינה</span>; über den Unterschied s. oben N. 3.</i>
+Folgende<sup class="footnote-marker">7</sup><i class="footnote"> Dies ist die Fortsetzung der Worte des R. Jose.</i> sind [vielmehr] Gelübde, die eine Verkümmerung des Lebens einschliessen: Wenn sie sagt: „Konam seien mir die Früchte der Welt“,<sup class="footnote-marker">8</sup><i class="footnote"> Und zwar für eine bestimmte Zeit, etwa für einen oder einige Tage. Denn wenn sie es für immer gelobt hätte, so wäre das Gelübde nichtig und brauchte nicht erst aufgehoben zu werden, weil sie ohne Früchte nicht leben kann; vgl. auch Ket. VII, 2 und J. dea 232, 5; 235, 3.</i> so kann er (der Mann) dies aufheben. [Wenn sie sagt:] „die Früchte dieser Gegend seien mir verboten“, so darf er ihr solche aus einer andren Gegend bringen.<sup class="footnote-marker">9</sup><i class="footnote"> Das Gelübde selbst aber darf er nicht aufheben, denn da sie es nur auf Früchte einer bestimmten Gegend beschränkt hat, so ist es nicht mehr zu den Gelübden zu zählen, die eine Verkümmerung des Lebens einschliessen. Unter den Worten <span dir="rtl">מדינה זו</span> ist übrigens eine Gegend zu verstehen, in der die Frau nicht lebt, denn sonst hätte sie sich ausgedrückt: „<span dir="rtl">פרות מדינתי עלי</span>, die Früchte meiner Gegend seien mir verboten“, und der Nachsatz der Mischna hätte dann lauten können: „<span dir="rtl"> יביא לה מחוץ למדינה</span>, er darf ihr bringen von ausserhalb dieser Gegend“. Hätte sie aber gesagt: <span dir="rtl">פרות מדינתי עלי</span>, so könnte der Gatte das Gelübde ebenso wie im letzten Fall dieser Mischna aufheben.</i> [Wenn sie sagt:] „Die Früchte dieses Kaufmannes seien mir verboten“, so kann er es nicht aufheben.<sup class="footnote-marker">10</sup><i class="footnote"> Denn da die Früchte aller anderen Kaufleute ihr zum Genusse erlaubt bleiben, so schliesst jenes Gelübde noch nicht eine erhebliche Verkümmerung ihres Lebens ein; nach R. Jose aber können nur Gelübde dieser Art aufgehoben werden.</i> Wenn er aber seinen Unterhalt nur von diesem erhalten konnte,<sup class="footnote-marker">11</sup><i class="footnote"> Wenn nur dieser Kaufmann ihm Waren lieh, ein anderer aber nicht.</i> so kann er es aufheben.<sup class="footnote-marker">12</sup><i class="footnote"> Denn wenn er kein Geld hat und von niemand Früchte bekommt, wäre dies eine Verkümmerung des Lebens seiner Frau.</i> Dies die Worte des R. Jose.<sup class="footnote-marker">13</sup><i class="footnote"> Diese Schlussworte der Mischna, die eigentlich überflüssig sind, da die ganze Mischna ein Ausspruch des R. Jose ist (vgl. N. 7), wollen andeuten, dass auch die nächstfolgende Mischna von R. Jose gelehrt ist. Die Halacha entscheidet jedoch nicht in seinem Sinne, J. dea 234, 60.</i>
+[Wenn sie sagt:] „Konam, dass ich von den Geschöpfen<sup class="footnote-marker">14</sup><i class="footnote"> D. i. von dem, was den Geschöpfen gehört.</i> keinen Nutzen haben werde“, so kann er es nicht aufheben,<sup class="footnote-marker">15</sup><i class="footnote"> Denn durch dieses Gelübde wird ihr Leben nicht verkümmert, weil sie sich ernähren kann von dem Vermögen ihres Gatten, den sie gewiss nicht mit „Geschöpf“ bezeichnen wollte. Auch dieser Satz ist nur im Sinne des R. Jose zu verstehen. Nach den Weisen aber kann der Mann das Gelübde auch dann aufheben, wenn sie sich den Genuss von einem einzelnen Menschen N. N. versagt; denn da der Mann gezwungen wäre darauf zu achten, dass er ihr den Unterhalt nicht von diesem N. N. besorgt, so wäre jenes Gelübde ein solches, das die ehelichen Beziehungen der Gatten untereinander beeinträchtigt. So entscheidet auch die Halacha. Man könnte freilich einwenden, dass in diesem Falle der Mann das Gelübde sollte aufheben dürfen, da er selbst ja schliesslich den Unterhalt doch von niemand anders bekommt, als von den „Geschöpfen“, ebenso wie R. Jose das Gelübde aufzuheben erlaubte, wenn der Gatte nur von einem bestimmten Kaufmann seine Ware beziehen konnte (M. 2). Es sind jedoch diese beiden Fälle auseinander zu halten: im letzteren Falle nämlich hatte sich die Frau die Früchte des Kaufmanns N. N. versagt, sie müssten ihr daher unter allen Umständen, auch wenn sie z. B. ihr Gatte ihr besorgt, verboten bleiben; in M. 3 jedoch, wo sie sich nicht die Früchte, sondern den Nutzen von dem Vermögen der „Geschöpfe“ versagte, darf sie die Früchte geniessen, sobald der Mann sie besorgt und sie aus seinem Vermögen sie geniesst (Tos.).</i> sie darf aber von der Nachlese,<sup class="footnote-marker">16</sup><i class="footnote"> S. Lev. 19, 9. 10.</i> von dem [auf dem Felde] Vergessenen<sup class="footnote-marker">17</sup><i class="footnote"> S. Deut. 24, 19.</i> und von der [Feld]-Ecke<sup class="footnote-marker">16</sup><i class="footnote"> S. Lev. 19, 9. 10.</i> einen Nutzen haben.<sup class="footnote-marker">18</sup><i class="footnote"> Denn diese Dinge sind Gemeingut, und die Eigentümer der Felder haben kein Verfügungsrecht (<span dir="rtl">טובת הנאה</span>) über jene Abgaben, weil bei diesen in der Schrift nicht der Ausdruck des „Gebens“ gebraucht ist, sie müssen vielmehr den Armen „überlassen“ bleiben. — Man könnte freilich einwenden, warum im letzten Fall der M. 2, wo der Mann seinen Unterhalt nur von einem bestimmten Kaufmann beziehen konnte, das Gelübde der Frau wohl aufgehoben werden darf, obgleich sie doch auch von den hier in M. 3 genannten Abgaben sich ernähren konnte; indes handelt jener Fall vielleicht von der Winterzeit, wo die Felder bereits leer stehen (Tos.).</i> [Wenn jemand sagt:] „Konam, dass die Priester oder die Leviten von mir keinen Nutzen haben“,<sup class="footnote-marker">19</sup><i class="footnote"> Dieser Fall handelt nicht mehr von einer Frau, die ein solches Gelübde tut, denn der Ertrag ihrer Felder gehört nicht ihr, sondern ihrem Gatten (Ket. IV, 4), es sei denn, dass ihr jemand ein Feld zugeeignet hat unter der ausdrücklichen Bedingung, dass ihr Mann daran keinen Anteil habe; dieser Fall ist jedoch so selten, dass die Mischna nicht gerade von ihm handeln wird. Entscheidend für die Aufnahme dieses zweiten Falles in unsrer Mischna war vielmehr nur seine Ähnlichkeit mit dem vorhergehenden: ebenso wie eine Frau, die sich den Nutzen von den „Geschöpfen“ versagt, die Abgaben an die Armen geniessen darf, so dürfen auch Priester und Leviten, denen jemand den Genuss seines Vermögens versagt hat, von den ihnen gebührenden Abgaben einen Genuss haben.</i> so dürfen sie auch gegen seinen Willen [das ihnen Gebührende] nehmen.<sup class="footnote-marker">20</sup><i class="footnote"> Er darf es ihnen jedoch nicht geben. Wenn auch sonst angenommen wird, dass das Verfügungsrecht in gewissem Sinne als Wertobject zu betrachten ist (<span dir="rtl">טובת הנאה ממון</span>) und er somit eigentlich die Gaben den Priestern und Leviten nicht zuwenden dürfte, ist es ihnen dennoch hier erlaubt, sie sich anzueignen, weil sie sie nicht von ihm als ein Eigentum, sondern gleichsam als herrenloses Gut für sich beanspruchen, denn da jener die Abgaben allen zum Genusse verboten und sie für ihn selbst keinen Wert haben, erscheinen sie als herrenloses Gut.</i> [Wenn jemand sagt: „Konam,] dass diese Priester oder diese Leviten von mir keinen Nutzen haben“, so dürfen andre [das ihnen Gebührende von ihm] nehmen.<sup class="footnote-marker">21</sup><i class="footnote"> Da die Gaben den anderen zum Genusse erlaubt bleiben, behält er ein Verfügungsrecht über sie, sodass sie noch immer als sein Eigentum gelten; deshalb dürfen die Priester und Leviten, die er in seinem Gelübde genannt hat, keinen Genuss von ihnen haben.</i>
+[Wenn sie sagt:] „Konam, dass ich nicht arbeite für meinen Vater<sup class="footnote-marker">22</sup><i class="footnote"> Vgl. Ket. II, N. 61.</i> oder für deinen Vater oder für meinen Bruder oder für deinen Bruder“,<sup class="footnote-marker">23</sup><i class="footnote"> D. h. Konam sei, was ich für den Lebensunterhalt meines Vaters u. s. w. arbeiten sollte. Durch diese Formel erhält ihre Arbeit die Weihe eines Opfers, s. Ned. I, 2.</i> so kann er es nicht aufheben.<sup class="footnote-marker">24</sup><i class="footnote"> Denn sie ist gesetzlich zu dieser Leistung nicht verpflichtet. Das Unterlassen dieser Arbeit aber bedeutet weder für sie eine Verkümmerung ihres Lebens (<span dir="rtl">ענוי נפש</span>), noch berührt es unmittelbar ihre ehelichen Beziehungen zu ihrem Gatten; daher kann dieses Gelübde von ihm nicht aufgehoben werden.</i> [Wenn sie sagt: „Konam,] dass ich für dich nicht arbeite“, so braucht er es nicht erst aufzuheben.<sup class="footnote-marker">25</sup><i class="footnote"> Das Gelübde ist von vorn herein nichtig, weil sie für ihren Mann arbeiten muss, Ket. V, 5. Man könnte hier einwenden, das Gelübde sollte wohl gültig sein, weil ja die Frau auch das Recht auf den Ertrag ihrer Arbeit haben kann, sobald sie nämlich erklärt, auf den Unterhalt durch ihren Gatten zu verzichten, s. Ket. V, 4 u. N. 33. Indessen hat sie jenes Recht nur unter diesem Vorbehalt, in unsrem Falle dagegen wollte sie sich durch das Gelübde lediglich ihrer Pflicht entziehen, ohne ihren Gatten von der Unterhaltspflicht zu entbinden. — Nach dem Grundsatz, dass die Weihe, die man einem Gegenstande beilegt, jedes Eigentumsrecht eines andren daran aufhebt (<span dir="rtl">הקדש מוציא מידי שעבוד </span>, vgl. Ned. V, N. 4), sollte man erwarten, dass durch das Gelübde, das die Frau getan und durch das sie ihrer Arbeit den Charakter eines Opfers beilegt, der Gatte jedes Recht auf ihre Leistung verloren habe. Allein, die Weisen haben angeordnet, dass in solchem Falle der Gatte ein Vorrecht auf ihrer Hände Arbeit habe, das selbst durch Verbotgelöbnisse der Frau nicht berührt werden könne.</i> R. Akiba sagt: er muss es aufheben, vielleicht könnte sie ihm mehr leisten, als ihm zukommt.<sup class="footnote-marker">26</sup><i class="footnote"> Diese Differenz aber zwischen dem, was sie tatsächlich leistet, und dem, was sie nur zu leisten verpflichtet ist, würde, da sie nicht von dem Manne beansprucht werden kann, von dem Gelübde betroffen werden. Und da es unvermeidlich ist, dass dieser Überschuss mit ihrer dem Manne schuldigen Leistung vermengt wird, so würde das Gelübde ein solches sein, das die ehelichen Beziehungen der Gatten untereinander beeinträchtigt und deshalb gelöst werden können. Der erste, ungenannte Tanna hingegen ist der Ansicht, dass der Überschuss, den sie durch erhöhte Anstrengung und Einschränkung ihrer persönlichen Bedürfnisse erzielt, nicht der Frau, sondern gleichfalls dem Manne gehört; vgl. Ket. V, N. 34.</i> R. Jochanan, Sohn Nuris, sagt: er muss es aufheben, vielleicht lässt er sich von ihr scheiden<sup class="footnote-marker">27</sup><i class="footnote"> Wodurch der Anspruch des Gatten auf ihren Verdienst erlischt und das Gelübde betreffs ihrer Hände Arbeit wieder in Kraft tritt. Was aber den Überschuss betrifft, so folgt R. Jochanan b. N. der Ansicht des ersten Tanna, dass er dem Gatten zukommt, aus diesem Grunde brauchte also das Gelübde nicht aufgehoben zu werden.</i> und dann wäre es ihr verboten, zu ihm zurückzukehren.<sup class="footnote-marker">28</sup><i class="footnote"> D. i. ihn wieder zu heiraten; denn er könnte nicht auf die Dienste verzichten, die sie ihm zu leisten verpflichtet ist (Ket. V, 5), auf die er aber infolge ihres Gelübdes kein Recht mehr hat. Denn das Gelübde der Frau, das eigentlich gültig sein sollte und nur gegenüber dem Vorrecht des Gatten seine Kraft verlor (N. 25), ist nur während der Zeit ungültig, die sie mit ihm verheiratet ist; durch ihre Scheidung aber erlangt es wieder bindende Kraft, wie wenn es von Anfang an zu Recht bestanden hätte. — Der bab. Talmud und manche Mischnaausg. lesen: <span dir="rtl">ותהי אסורה עליו </span>. — Man könnte gegen diese Mischna einwenden, dass das Gelübde der Frau in der Form, wie es hier angegeben ist, ungültig sei, da man nicht einen Gegenstand weihen kann, der noch nicht vorhanden ist (vgl. Ket. V, N. 36). Es muss jedoch das Gelübde gelautet haben: Konam (= heilig) sei meiner Hände Arbeit für meinen Vater u. s. w., und da hier die Hände genannt sind, so kann das Gelübde auf diese bezogen werden, die ja bereits vorhanden sind.</i>
+Wenn seine Frau ein Gelübde getan und er glaubte, seine Tochter hätte das Gelübde getan,<sup class="footnote-marker">29</sup><i class="footnote"> Und er hob das Gelübde auf in dem Glauben, es seiner Tochter aufgehoben zu haben. Dieser Zusatz von der irrtümlichen Aufhebung des Gelübdes gilt sinngemäss auch für die folgenden Fälle.</i> wenn seine Tochter ein Gelübde getan und er glaubte, seine Frau hätte das Gelübde getan, wenn sie ein Nasirat gelobt hat und er glaubte, sie hätte mit [dem Ausdruck] „Opfer“ ein Gelübde getan, wenn sie mit [dem Ausdruck] „Opfer“ ein Gelübde getan und er glaubte, sie hätte ein Nasirat gelobt, wenn sie sich durch Gelübde Feigen versagt hat und er glaubte, sie hätte sich Weintrauben versagt, wenn sie sich Weintrauben durch Gelübde versagt und er glaubte, sie hätte sich Feigen versagt, so muss er es noch einmal aufheben.<sup class="footnote-marker">30</sup><i class="footnote"> Denn ein irriges Aufheben [oder Bestätigen] eines Gelübdes ist ungültig. Er muss vielmehr bei dem Aufheben des Gelübdes die Person im Sinne gehabt haben, die es getan, weil es Num. 30, 12 heisst: <span dir="rtl">לא הניא אתה</span>, er hat „sie“ nicht gehindert. Ebenso muss er gewusst haben, welcher Art das Gelübde war, ob z. B. ein Nasirat oder ein Opfer gelobt war, sowie auf welchen Gegenstand sich das Gelübde bezog, weil es (ibid. v. 5) heisst: <span dir="rtl">ושמע אביה את נדרה</span>, ihr Vater hört „ihr Gelübde“.</i>
+Wenn sie sagt: „Konam, dass ich diese Feigen und Weintrauben nicht koste“,<sup class="footnote-marker">31</sup><i class="footnote"> Oder auch wenn sie sich Feigen und Weintrauben überhaupt, ohne genauere Bezeichnung versagt hat.</i> und er es für die Feigen bestätigt, so ist das Ganze gültig;<sup class="footnote-marker">32</sup><i class="footnote"> Denn sobald der Teil eines Gelübdes bestätigt ist, gilt das Ganze als bestätigt. Das Wort <span dir="rtl">יקימנו</span> Num. 30, 14 wird im Sinne von <span dir="rtl">יקים ממנו</span> (woran es in der Aussprache anklingt) gedeutet und soll besagen, dass man auch „etwas von dem Gelübde“ bestätigen kann.</i> hat er es aber für die Feigen aufgehoben, so ist es nicht eher aufgehoben, als bis er es auch für die Weintrauben aufgehoben hat.<sup class="footnote-marker">33</sup><i class="footnote"> Ein Gelübde gilt erst dann als gänzlich aufgehoben, wenn es in allen seinen Teilen aufgehoben ist, denn das <span dir="rtl">יפרנו</span> (ibid.) kann wegen des fehlenden <span dir="rtl">מ</span> nicht in partitivem Sinne wie <span dir="rtl">יקימנו</span> gedeutet werden. Der Teil des Gelübdes jedoch, den er aufgehoben, in unsrem Falle das Gelübde betreffs der Feigen, gilt bereits als aufgehoben. Das Ganze ist jedoch nach Ned. 87b nur im Sinne des R. Ismael und des R. Akiba; die Weisen hingegen, nach deren Ansicht auch die Halacha entscheidet, deuten das <span dir="rtl">יקימנו</span> nicht wie jene Tannaiten, sondern vergleichen es mit dem <span dir="rtl">יפרנו</span> und erklären: ebenso wie die Aufhebung des Teiles eines Gelübdes nur für diesen Teil gilt, so gilt auch die Bestätigung eines Teiles nur für diesen Teil; Maim. Hil. Ned. XIII, 10. Nach R. Ascher jedoch gilt das ganze Gelübde als bestätigt, sobald ein Teil von ihm bestätigt ist; wenn aber nur ein Teil des Gelübdes aufgehoben ist, so gilt es überhaupt noch nicht als aufgehoben und besteht noch in seiner ganzen Kraft. — Es verhält sich demnach bei der Aufhebung eines Gelübdes durch den Vater oder den Gatten anders als bei der Auflösung durch einen Kundigen, wo die Mischna Ned. IX, 6 lehrte: <span dir="rtl">נדר שהותר מקצתו הותר כולו</span>. Denn durch die Auflösung durch einen Kundigen erscheint das Gelübde als von Grund aus nichtig, wenn also ein Teil aufgelöst ist, so muss das ganze Gelübde nichtig sein, weil der Gelobende es nur getan in dem Sinne, dass das ganze Gelübde gelten solle. Durch die Aufhebung aber durch Vater oder Gatten wird die Wirkung des Gelübdes nur für die Folgezeit aufgehoben; auf die Vergangenheit aber hat die Aufhebung keine rückwirkende Kraft; es kann daher sehr wohl auch ein Teil des Gelübdes aufgehoben werden, ohne dass der andre Teil dadurch berührt wird; vgl. auch Ned. X, N. 4.</i> Wenn sie sagt: „Konam, dass ich Feigen nicht koste und dass ich Weintrauben nicht koste“, so sind dies zwei Gelüdbe.<sup class="footnote-marker">34</sup><i class="footnote"> Dieser Satz vertritt nur die Ansicht des R. Simon (Ned. IX, N. 46), nach dem in jedem einzelnen Falle das Verbot wiederholt sein muss, um das Gelübde als ein aus mehreren, von einander unabhängigen Teilen bestehendes erscheinen zu lassen, von denen jeder einer besondern Lösung bedarf. Hätte sie aber gesagt: Konam, dass ich weder Feigen noch Weintrauben kosten werde, so wäre dies nach R. Simon als ein, nach den Weisen jedoch als zwei Gelübde aufzufassen.</i>
+[Wenn jemand<sup class="footnote-marker">35</sup><i class="footnote"> Der Vater oder der Gatte, die erfahren haben, dass die Tochter resp. die Gattin am Tage oder längere Zeit vorher ein Gelübde getan.</i> sagt:] „ich wusste wohl, dass man Gelübde tun kann, aber ich wusste nicht, dass man<sup class="footnote-marker">36</sup><i class="footnote"> Der Vater resp. der Gatte.</i> sie aufheben kann“, so kann er sie [gleichwohl] aufheben.<sup class="footnote-marker">37</sup><i class="footnote"> Denn der Tag, an dem er von dieser Befugnis Kenntnis erhält, ist dem Tage gleich zu achten, an dem er überhaupt von dem Gelübde erfahren und während dessen Dauer allein er es aufheben kann, <span dir="rtl">יום שמעו</span> Num. 30, 6. 8. 13.</i> Wenn jemand sagt: „ich wusste wohl, dass man [Gelübde] aufheben kann, aber ich wusste nicht, ob dies, [bestimmte] ein Gelübde war“,<sup class="footnote-marker">38</sup><i class="footnote"> Ob dies Gelübde ein solches ist, das, um ungültig zu sein, erst der Aufhebung bedarf.</i> so sagt R. Meir: er kann es nicht aufheben;<sup class="footnote-marker">39</sup><i class="footnote"> Da er es nicht an dem Tage aufgehoben, an dem es getan wurde, obschon er damals wusste, dass er das Recht hat, Gelübde aufzuheben. Er hätte es auf jeden Fall aufheben sollen, gleichviel ob es der Aufhebung bedarf oder nicht.</i> die Weisen aber sagen: er kann es auf- heben.<sup class="footnote-marker">40</sup><i class="footnote"> Auch an dem Tage noch, an dem er erfährt, dass das Gelübde der Aufhebung bedarf; denn unter <span dir="rtl">ביום שמעו</span> ist der Tag zu verstehen, an dem man die volle Kenntnis von den das Gelübde betreffenden Vorschriften erhält, nicht blos von dem Aussprechen des Gelübdes, sondern auch von dessen Art sowie von der Befugnis, gewisse Gelübde aufzuheben.</i>
+Wenn jemand seinem Schwiegersohn jeden Genuss [von seinem Vermögen] durch Gelübde versagt,<sup class="footnote-marker">41</sup><i class="footnote"> Der Talmud Ned. 88a liest: <span dir="rtl">המדיר הנאה מחתנו</span>, wenn jemand seinem Schwiegersohn jeden Genuss [von seinem Vermögen] verbietet, und diese Lesart ist sprachlich die einfachste. Tos. Kid. 28 b s. v. <span dir="rtl">ר״א</span> citiert unsre Mischna also: <span dir="rtl">המדיר חתנו הנאה ממנו</span>; R. Nissim z. St. liest: <span dir="rtl">הנודר הנאה מחתנו</span>. Die Mischnaausg. jedoch sowie Ed. Lowe und Ms. Or. 567 (das wir fortan der Kürze halber als „Ms. B.“ [Berlin] bezeichnen wollen) lesen: <span dir="rtl">המודד הנאה מחתנו</span>, und da unter <span dir="rtl">מודר</span> nur der zu verstehen ist, dem etwas durch sein eigenes Gelübde oder durch das eines andren verboten ist (s. Einl. S. 174), so müsste <span dir="rtl">המורד הנאה מֵחתְֹנוֹ</span> gelesen werden = wenn jemand von seinem Schwiegervater jeder Genuss verboten ist, oder = wenn sich jemand jeden Genuss von seinem Schwiegervater versagt hat; so schlägt L. Heller in Tos. Jomtow vor, und in der Tat findet sich das Wort <span dir="rtl">חֹתֵּן</span> in der Bibel stets ohne <span dir="rtl">ו</span>. Indes, in der Mischna wäre es dann sicher plene geschrieben worden.</i> seiner Tochter aber Geld<sup class="footnote-marker">41a</sup><i class="footnote"> Aber nicht etwa den Unterhalt, denn dies wäre ihm ohne jede Einschränkung gestattet, s. Ned. IV, 3 u. N. 34.</i> geben will, so kann er zu ihr sagen: Dieses Geld sei dir zum Geschenk gegeben, aber nur unter der Bedingung, dass dein Gatte kein Recht daran hat, dass du es nur für deinen eigenen Unterhalt verwendest.<sup class="footnote-marker">42</sup><i class="footnote"> Wenn der Schwiegervater keine Bedingung an sein Geschenk knüpfen würde, so würde es Eigentum des Gatten werden, vgl. Ket. IV, 4. Fraglich ist nur, ob er beide Bedingungen ausgesprochen haben muss, dass nämlich erstens der Gatte kein Recht daran habe und zweitens, dass sie es nur für ihren Unterhalt verwende. Die Frage ist unter den Decisoren controvers; nach Nachmanides genügt schon die erste Bedingung, nach R. Jacob Tam müssen beide Bedingungen ausgesprochen sein; vgl. R. Nissim z. St. Die Construction des zweiten mit <span dir="rtl">אלא</span> beginnenden Nebensatzes, der ohne jede Verbindung auf den ersten folgt, ist vielleicht diese: das Geld sei dir nur für deinen Unterhalt geschenkt, unter der Bedingung, dass dein Gatte kein Recht daran habe.</i>
+[Es heisst:] „Und das Gelübde einer Witwe oder einer Geschiedenen … soll für sie Bestand haben“ (Num. 30, 10); wie ist dies zu verstehen?<sup class="footnote-marker">43</sup><i class="footnote"> Der Vers bedarf der Erklärung, weil er scheinbar etwas Selbstverständliches besagt; denn wenn die Frau verwitwet oder geschieden ist, so ist ja niemand vorhanden, in dessen Gewalt sie wäre und der ihre Gelübde aufheben könnte.</i> Wenn sie [z. B.] sagt: „ich will nach 30 Tagen eine Nasiräerin sein“, so kann er (der Mann), wenn sie auch innerhalb der 30 Tage heiratet, es nicht aufheben.<sup class="footnote-marker">44</sup><i class="footnote"> Obgleich sie jetzt in der Gewalt des Gatten ist; denn für die Möglichkeit der Aufhebung der Gelübde ist der Moment entscheidend, wann sie getan sind, damals aber war sie unverheiratet.</i> Wenn sie ein Gelübde getan, während sie noch in der Gewalt des Gatten war, so kann er es ihr aufheben. Wie ist dies zu verstehen? Wenn sie [z. B.] sagt: „ich will nach 30 Tagen eine Nasiräerin sein“, so ist es, auch wenn sie innerhalb der 30 Tage Witwe oder geschieden wird, aufgehoben.<sup class="footnote-marker">45</sup><i class="footnote"> Obgleich sie jetzt, da das Gelübde in Kraft tritt, nicht mehr in der Gewalt des Gatten ist.</i> Wenn sie an einem Tage<sup class="footnote-marker">46</sup><i class="footnote"> An dem Tage nämlich, an dem sie heiratet, aber noch vor ihrer Heimführung.</i> ein Gelübde tut, am selben Tage geschieden wird und er<sup class="footnote-marker">47</sup><i class="footnote"> Ihr früherer Gatte.</i> sie am selben Tage wieder heiratet, so kann er es nicht aufheben,<sup class="footnote-marker">48</sup><i class="footnote"> Obgleich sie an dem Tage ihrer Eheschliessung, bevor sie heimgeführt wurde, noch in seiner Gewalt war, kann der Vater dennoch ihre Gelübde nicht mehr aufheben, da sie inzwischen bereits verheiratet war; aber auch der Gatte kann es nicht mehr aufheben, da es bereits vor der Eheschliessung getan war.</i> Dies ist [nämlich] die Regel: sobald sie eine Zeit lang in ihrer eigenen Gewalt war, kann er [ihre Gelübde] nicht aufheben.<sup class="footnote-marker">49</sup><i class="footnote"> Dieser zusammenfassende Schlusssatz will andeuten, dass sie auch in dem Falle als nicht mehr unter väterlicher Gewalt stehend gilt, wenn der Vater oder dessen Vertreter sie den Boten des Gatten, die sie ihm zuführen sollen, übergeben hat, obgleich sie noch nicht heimgeführt ist. Auch in diesem Falle kann der Gatte ihr Gelübde nicht aufheben, da es vor der Heimführung getan war, und der Vater auch nicht, da sie durch die Übergabe an die Vertreter des Gatten aus seiner Gewalt geschieden ist. Vgl. auch Ned. X, 3 u. N. 17.</i>
+Neun<sup class="footnote-marker">50</sup><i class="footnote"> Diese Mischna stellt die Fälle zusammen, in denen die Gelübde einer Jungfrau gültig sind und nicht mehr aufgehoben werden können, obschon sonst die Gelübde einer verlobten Jungfrau von dem Vater und ihrem künftigen Gatten gemeinsam aufgehoben werden können, Ned. X, 1. Es gibt nämlich 3 Momente, die dieses Aufheben unmöglich machen: 1) Wenn sie als Minderjährige oder noch nicht Mannbare (<span dir="rtl">בוגרת</span>, Ket. VII, N. 57) von ihrem Vater verheiratet und dann Witwe oder geschieden wird. Als solche heisst sie <span dir="rtl">יתומה בחיי האב</span>, „eine Waise bei Lebzeiten des Vaters“ (vgl. Jeb. XIII, N. 1), denn durch die Eheschliessung hört die Gewalt des Vaters auf. 2) Wenn sie Waise wird; mit dem Tode des Vaters erlischt seine Gewalt. 3) Wenn sie die Mannbarkeit erlangt; auch hierdurch erlischt die väterliche Gewalt. Die Mischna spricht hier von <span dir="rtl">נערות</span> und versteht darunter auch die Mannbaren (<span dir="rtl">בוגרות</span>), wie ja in der Bibel selbst Frauen <span dir="rtl">נערות</span> genannt werden, vgl. Deut. 22, 15 ff. Es folgen dann je 3 Fälle, in denen je eines der 3 angeführten Momente das Aufheben der Gelübde unmöglich macht.</i> Mädchen gibt es,<sup class="footnote-marker">51</sup><i class="footnote"> Die als <span dir="rtl">נערות</span> getraut wurden.</i> deren Gelübde gültig bleiben: 1) eine<sup class="footnote-marker">52</sup><i class="footnote"> Zunächst werden die 3 Fälle aufgezählt, in denen das Moment, dass sie <span dir="rtl">יתומה בחיי האב</span> ist, das Aufheben der Gelübde verhindert.</i> Mannbare, die als Waise gilt;<sup class="footnote-marker">53</sup><i class="footnote"> Sie war als <span dir="rtl">נערה</span> von ihrem Vater verheiratet worden, wurde dann mannbar, tat ein Gelübde und wurde dann Witwe oder geschieden. Hierdurch erlosch die väterliche Gewalt.</i> 2) ein Mädchen, das mannbar ist (a. L.: mannbar wurde)<sup class="footnote-marker">54</sup><i class="footnote"> So liest Ms. B.</i> und als Waise gilt;<sup class="footnote-marker">55</sup><i class="footnote"> Sie wurde als <span dir="rtl">נערה</span> getraut, tat als solche ein Gelübde, wurde vom Vater verheiratet, dann Witwe oder geschieden und ist nun mannbar.</i> 3) ein Mädchen, das noch nicht mannbar ist und als Waise gilt;<sup class="footnote-marker">56</sup><i class="footnote"> Sie wurde als <span dir="rtl">נערה</span> getraut, tat als solche ein Gelübde, wurde dann Witwe oder geschieden und ist noch nicht mannbar.</i> 4) eine Mannbare,<sup class="footnote-marker">57</sup><i class="footnote"> Es folgen jetzt die 3 Fälle, in denen der Tod des Vaters das Aufheben der Gelübde seiner Tochter unmöglich macht.</i> deren Vater gestorben ist;<sup class="footnote-marker">58</sup><i class="footnote"> Sie wurde als <span dir="rtl">נערה</span> getraut, tat nach erlangter Pubertät ein Gelübde und verlor dann den Vater.</i> 5) ein Mädchen, das mannbar ist und dessen Vater gestorben ist;<sup class="footnote-marker">59</sup><i class="footnote"> Sie wurde als <span dir="rtl">נערה</span> getraut, tat als solche ein Gelübde, erlangte dann die Reife und verlor den Vater.</i> 6) ein Mädchen, das noch nicht mannbar geworden und dessen Vater gestorben ist;<sup class="footnote-marker">60</sup><i class="footnote"> Sie wurde als <span dir="rtl">נערה</span> getraut, tat als solche ein Gelübde, verlor dann den Vater, ist aber noch nicht mannbar.</i> 7) ein<sup class="footnote-marker">61</sup><i class="footnote"> Nunmehr folgen die Fälle, in denen die erlangte Pubertät der Jungfrau das Aufheben ihrer Gelübde verhindert.</i> Mädchen, dessen Vater gestorben ist und das mannbar wurde, nachdem ihr Vater gestorben war;<sup class="footnote-marker">62</sup><i class="footnote"> Sie wurde als <span dir="rtl">נערה</span> getraut, verlor den Vater, tat ein Gelübde und wurde dann erst mannbar. — Dieser Fall unterscheidet sich von dem fünften in der Mischna (N. 59) nur dadurch, dass dort erst nachdem die Tochter die Reife erlangt hatte, der Tod des Vaters erfolgte, das Gelübde also geschah, als sie noch in väterlicher Gewalt war, hier aber der Tod des Vaters vor dem Eintritt ihrer Reife erfolgte, ihr Gelübde also geschah, nachdem die Gewalt des Vaters erloschen war.</i> 8) eine Mannbare, deren Vater noch lebt;<sup class="footnote-marker">63</sup><i class="footnote"> Sie wurde als <span dir="rtl">נערה</span> getraut und tat nach erlangter Reife ein Gelübde, ihr Vater aber ist noch am Leben.</i> 9) ein Mädchen, das mannbar ist und dessen Vater noch lebt.<sup class="footnote-marker">64</sup><i class="footnote"> Sie wurde als <span dir="rtl">נערה</span> getraut, tat als solche ein Gelübde und erlangte dann die Reife, ihr Vater aber ist noch am Leben.</i> R. Jehuda sagt: auch wenn jemand seine minderjährige Tochter verheiratet, diese dann Witwe oder geschieden wird und zu ihm zurückkehrt, gilt sie noch als Mädchen.<sup class="footnote-marker">65</sup><i class="footnote"> Nach dem ersten Tanna der Mischna kann der Vater die Gelübde seiner Tochter nicht aufheben, wenn er sie als <span dir="rtl">נערה</span> verheiratet hat, vgl. N. 56. Dem widerspricht nun R. Jehuda und erklärt: nicht nur in diesem Falle kann der Vater ihre Gelübde aufheben, wenn sie noch vor erlangter Pubertät als Witwe oder Geschiedene in sein Haus zurückkehrt, weil sie zur Zeit, als sie <span dir="rtl">נערה</span> wurde und ihre Gelübde somit event, gültig sein könnten, noch in der Gewalt des Vaters war, sondern auch wenn sie als Minderjährige vom Vater verheiratet worden war, sodass sie, als sie <span dir="rtl">נערה</span> wurde, durch ihre inzwischen erfolgte Eheschliessung aus der väterlichen Gewalt geschieden war, gilt sie als <span dir="rtl">נערה</span>, sobald sie noch als <span dir="rtl">נערה</span> in das Haus ihres Vaters zurückkehrt, und ihre Gelübde können auch dann noch vom Vater aufgehoben werden. Demnach würde es nach R. Jehuda nur 8 Fälle geben, in denen der Vater die Gelübde seiner Tochter nicht aufheben kann.— Neben dieser Lesart <span dir="rtl">עדין</span>, wofür ed. Lowe <span dir="rtl">אדיין</span> hat, bestand jedoch noch eine zweite: <span dir="rtl">ועדין</span>, wie aus den Kommentaren des R. Nissim und R. Ascher hervorgeht. Danach fügt R. Jehuda zu den 9 Fällen der Mischna noch einen zehnten hinzu: nicht nur wenn der Vater seine Tochter als <span dir="rtl">נערה</span>, sondern auch wenn er sie als Minderjährige verheiratet hat, kann er, wenn sie vor erlangter Pubertät zu ihm zurückkehrt, ihre Gelübde nicht aufheben, da sie durch ihre Eheschliessung aus seiner Gewalt geschieden ist.</i>
+[Wenn sie sagt:] „Konam, dass ich von meinem Vater oder von deinem Vater<sup class="footnote-marker">66</sup><i class="footnote"> D. h. von ihrem Vermögen.</i> keinen Genuss haben werde, wenn ich für deinen Unterhalt arbeite“, [oder] „dass ich von dir<sup class="footnote-marker">67</sup><i class="footnote"> Von deinem Vermögen.</i> keinen Genuss haben werde, wenn ich für den Unterhalt meines Vaters oder deines Vaters arbeite“, so darf er es aufheben.<sup class="footnote-marker">68</sup><i class="footnote"> Denn im ersten Falle ist aus dem Gelübde zu ersehen, dass sie die Absicht hat, für den Gatten nicht zu arbeiten, und dieser Umstand ist geeignet die ehelichen Beziehungen zwischen ihnen zu beeinträchtigen, <span dir="rtl">דברים שבינו לבינה</span>, Ned. XI, N. 3. Aber auch im zweiten Falle der Mischna kann der Gatte das Gelübde seiner Frau aufheben, weil es für ihn peinlich ist, dass sie von ihm nur unter der Bedingung einen Nutzen haben darf, dass es ihr verboten sein soll, für ihren oder für seinen Vater zu arbeiten. — Nach Maimon. handelt die Mischna auch von einer verlobten Jungfrau und will lehren, dass sowohl im ersten Falle, wo das Gelübde zunächst nicht ihren Gatten, sondern nur ihre Beziehungen zum Vater unmittelbar berührt, als auch im zweiten Falle, wo sie als Verlobte noch gar nicht verpflichtet ist, für ihren künftigen Gatten zu arbeiten, das Gelübde also noch gar nicht in Kraft tritt, der Vater und der Gatte das Gelübde gleichwohl aufheben können.</i>
+Früher hat man ge- sagt: drei Frauen werden geschieden<sup class="footnote-marker">69</sup><i class="footnote"> Auch gegen den Willen des Gatten. Der Ausdruck <span dir="rtl">יצא</span> (Jeb. XV, N. 32) wird sonst nur in den Fällen gebraucht, wo die Ehe getrennt werden muss und die Frau den Anspruch auf die Ketuba verliert; unsre Mischna zählt nun 3 Ausnahmen von dieser Regel auf.</i> und erhalten die Ketuba: wenn sie erklärt: „ich bin unrein für dich“,<sup class="footnote-marker">70</sup><i class="footnote"> Wenn sie die Frau eines Priesters ist und erklärt, dass sie vergewaltigt sei. Sie darf als Vergewaltigte die Ehe mit ihm nicht fortsetzen, s. Ket. II, N. 51, sie verliert aber dennoch ihren Anspruch auf die Ketuba nicht, weil nicht sie, sondern die Heiligkeit ihres priesterlichen Gatten die Trennung der Ehe verursacht. Wäre aber ihr Gatte ein Nichtpriester, dann dürfte sie als Vergewaltigte die Ehe mit ihm fortsetzen; wenn sie jedoch mutwillig Unzucht getrieben, müsste sie die Ehe trennen, ohne Anspruch auf die Ketuba zu haben.</i> [oder] „der Himmel [weiss], was zwischen mir und dir [vorgeht]“,<sup class="footnote-marker">71</sup><i class="footnote"> Diese euphemistische Ausdrucksweise soll bedeuten: der Himmel allein kennt die Fruchtlosigkeit unsres ehelichen Umgangs, er allein weiss, dass du impotent bist. Nach dem jerus. Talmud z. St. bedeutet diese Phrase: so weit der Himmel von der Erde entfernt ist, so fern bin ich dir beim ehelichen Umgang, d. h. unsre Ehe muss durch deine Impotenz unfruchtbar bleiben.</i> oder „ich will den Juden entzogen sein“.<sup class="footnote-marker">72</sup><i class="footnote"> D. h. ich will mit keinem Juden ehelichen Umgang pflegen, weil ich diesen nicht vertragen kann. — Der Ausdruck <span dir="rtl">מן היהודים</span> ist jedoch nicht zu vergleichen mit <span dir="rtl">מן הבריות</span> in M. 3; denn durch den Ausdruck <span dir="rtl">מן היהודים</span> wollte sie sich offenbar den Umgang mit demjenigen versagen, der ihr eigentlich zur Ehe erlaubt ist, d. i. ihr Gatte, denn mit andren Männern dürfte sie als Ehegattin ohnedies keinen Umgang pflegen; unter <span dir="rtl">מן הבריות</span> aber wollte sie ihren Gatten nicht verstanden wissen. — Anfangs nun war die Frau in allen diesen Fällen beglaubt, weil sie sich ja durch solche Aussagen, wenn sie nicht auf Wahrheit beruhten, nicht selbst herabsetzen würde.</i> Dann aber<sup class="footnote-marker">73</sup><i class="footnote"> Über <span dir="rtl">חזר</span> vgl. Jeb. XV, N. 14 a.</i> haben sie (die Weisen),<sup class="footnote-marker">74</sup><i class="footnote"> Da es doch möglich ist, dass die Frau die Unwahrheit sagt.</i> damit nicht eine Frau ein Auge auf einen andren [Mann] werfe und es mit ihrem Gatten verderbe,<sup class="footnote-marker">75</sup><i class="footnote"> Man befürchtete, dass sie, während ihr Gelübde noch in Kraft ist, nach einem Orte gehen würde, wo sie unbekannt ist, um dort jemand zu heiraten, der ihr besser gefällt.</i> bestimmt: wenn sie erklärt: „ich bin unrein für dich“, so muss sie einen Beweis für ihre Behauptung erbringen;<sup class="footnote-marker">76</sup><i class="footnote"> Wenn sie jedoch keinen Beweis erbringen kann, dass sie vergewaltigt ist, so ist sie nicht beglaubt und die Ehe braucht nicht getrennt zu werden.</i> [wenn sie erklärt:] „der Himmel weiss, was zwischen mir und dir vorgeht“, so sucht man es auf dem Wege der Überredung beizulegen;<sup class="footnote-marker">77</sup><i class="footnote"> Man sucht sie zu überreden, dass sie diese Klage gegen ihren Gatten nicht mehr vorbringe und die Ehe mit ihm fortsetze. Nach Raschi (z. St.) sucht man den Gatten zu überreden, dass er sich gutwillig von ihr scheide.</i> [wenn sie erklärt:] „ich will den Juden entzogen sein“, so soll er (der Gatte) den ihn betreffenden Teil [des Gelübdes<sup class="footnote-marker">78</sup><i class="footnote"> Wodurch ihm der eheliche Umgang mit ihr verboten sein sollte.</i> ] aufheben<sup class="footnote-marker">79</sup><i class="footnote"> Da es ein Gelübde ist, das die ehelichen Beziehungen der Gatten beeinträchtigt.</i> und sie mit ihm ehelich verkehren, allen andren Juden aber entzogen sein.<sup class="footnote-marker">80</sup><i class="footnote"> Im allgemeinen gilt zwar der Grundsatz, dass ein bereits verbotenes Object nicht von einem zweiten Verbote betroffen werden kann (<span dir="rtl">על איסור אין איסור חל</span>, Jeb. III, N. 67), demnach sollte hier eigentlich das Verbot, das die Frau durch ihr Gelübde betreffs ihrer Person ausspricht, nicht mehr zu dem Verbot des ehelichen Umgangs mit Anderen hinzutreten können, das für sie als Ehegattin ohnedies schon existierte. Dennoch kann hier das erste Verbot noch hinzutreten, weil es sich auf noch andre Objecte erstreckt als das zweite (<span dir="rtl">איסור כולל</span>, ibid. N. 68); denn wenn sie geschieden wird und ihr Gelübde wieder vollständig in Kraft tritt, ist sie auch ihrem frühern Gatten verboten, obschon sie ihm bisher erlaubt war.</i>
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+Mishnah Nedarim
+משנה נדרים
+Mishnah Yomit by Dr. Joshua Kulp
+http://learn.conservativeyeshiva.org/mishnah/
+
+Mishnah Nedarim
+
+
+
+Chapter 1
+
+All the substitutes for vows have the validity of vows. Those for haramim have the validity of haramim, And those for oaths have the validity of oaths, And those for nazirite [vows] have the validity of nazirite [vows]. If one says to his fellow, “I am forbidden from you by a vow”; “I am separated from you”; “I am distanced from you”, “that I should eat from yours”, “that I should taste from yours”, he is prohibited. If he says: “I am banned to you”, Rabbi Akiba was inclined to rule stringently. [If one says] “As the vows of the wicked”, he has vowed in respect of being a nazirite, or a sacrifice, or an oath. [If he says] “As the vows of the fit”, he has said nothing. [But if he said] “As their freewill-offerings” he has vowed in respect of being nazirite and a sacrifice.
+One who says, “konam” “qonah” or “qonas”: these are the substitutes for korban. “Herek” “herech” or “heref,” these are substitutes for herem. “Nazik” “naziah” “paziah” these are substitutes for nazirite vows. “Shevuthah” “shekukah” or one who vows with the word “mota” these are substitutes for shevuah (an oath).
+If one says “Not-unconsecrated food shall I not eat from you”, “Not fit”, or “Not pure”, “Clean” or “Unclean”, “Remnant” or “Piggul he is bound [by his vow]. [If one says, “May it be to me], as the lamb”, “As the Temple pens”, “As the wood [on the altar]”, “As the fire [on the altar]”, “As the altar”, “As the Temple” or “As Jerusalem”; [or] if one vowed by reference to the altar utensils, even though he did not mention “korban”, behold this one was vowed by a korban. Rabbi Judah said: He who says “Jerusalem” has said nothing.
+If one says “A korban”, “A wholly burnt-offering”, “A meal-offering”, “A sin-offering”, “A thanksgiving-offering”, “A peace-offering, should be that which I eat from you” he is bound [by his vow]. Rabbi Judah permitted [him]. [If he says] “The korban”, “like a korban”, “korban”, should be that which I eat from you he is bound [by his vow]. If he says, “That which I shall not eat of yours should be a korban”, Rabbi Meir forbids [him]. If one says to his fellow, “Konam be my mouth which speaks with you”, “My hands which work for you” [or] “My feet which walk with you,’ he is forbidden.
+
+Chapter 2
+
+And these [vows] are not binding: [One who says] “What I eat of yours shall be unconsecrated”; “As the flesh of the swine”; “As an object of idolatrous worship”; “As hides pierced at the heart”; “As carrion”; “As terefoth”; “As abominations”; “As creeping things”; “As Aaron’s dough”; “As his terumah”--[in all these cases the vow is] not binding. If one says to his wife, “Behold! You are like my mother to me”, he must be given an opening on other grounds, in order that he should not act lightly in such matters. [If one says,] “Konam if I sleep”; “If I speak”; or “If I walk”; or if one says to his wife, “Konam if I cohabit with you,” he is liable to [the biblical prohibition] “he shall not break his word” (Numbers 30:. [If he says,] “I swear] an oath not to sleep”, or, “talk,” or, “walk,” he is forbidden [to do so].
+[If he says,] “A korban should be what I do not eat of yours”; “By a korban! If I eat of yours”; “What I do not eat of yours should not be a korban to me” the vow is not binding. [If he says], “An oath [that] I will not eat of yours”; “An oath that I eat of yours”; “No oath [that] I will not eat of yours” his oath is valid. In these instances oaths are more stringent than vows. There is [also] greater stringency in vows than in oaths. How so? If one says, “Konam be the sukkah that I make,”; “The lulav that I take”; “The tefillin that I put on”; as vows they are binding, but as oaths they are not, because one cannot swear to transgress the commandments.
+There is a vow within a vow, but not an oath within an oath. How is this so? If one declares, “Behold, I will be a nazir if I eat [this thing]”; “Behold, I will be a nazir if I eat [this thing]” and then he eats [it], he is liable for each and every one. “I swear that I will not eat [this thing]”, “I swear that I will not eat [this thing]” and then he eats [it], he is only liable for one oath.
+Unspecified vows are interpreted strictly, but if specified [they are interpreted] leniently. How so? If one says, “Behold! This is to me as salted meat”; or “As wine of libation” If he vowed by that which is to Heaven, his vow is valid. If by that which is idolatrous, his vow is invalid. And if it was unspecified, his vow is valid. [If he says], “Behold! This is to me as herem” If as a herem to Heaven, his vow is valid; If as a herem to the priests, his vow is invalid. If it was unspecified, his vow is valid. “Behold! This is to me as a tithe” If he vowed, as tithes of beasts, his vow is valid. If as grain tithes, his vow is invalid. If unspecified, his vow is valid. “Behold! This is to me as terumah” If he vowed, as the terumah of the Temple-chamber, his vow is valid. If as the terumah of the threshing-floor, his vow is invalid. If unspecified, his vow is valid. The words of Rabbi Meir. Rabbi Judah says: An unspecified reference to terumah in Judea is a valid vow, but not in Galilee, because the Galileans are unfamiliar with the terumah of the Temple-chamber. Unspecified references to haramim in Judea are not binding but in Galilee they are, because the Galileans are unfamiliar with priestly haramim.
+If one vows by herem, and says, “I vowed only by a herem (a of the sea”; [If he says] “By a korban”, and then says, “I vowed only by korbanot (gifts) of kings”; [If he says] “Behold! I myself (atzmi) am a korban”, and then says, “I vowed only by the etzem (bone) which I keep for the purpose of vowing”; [If he says,] “Konam be any benefit my wife has from me”, and then says, “I spoke only of my first wife, whom I have divorced” Regarding none of these [vows] should they inquire [of a sage in order to break them], but if they inquire about them, they are punished and treated strictly, the words of Rabbi Meir. But the Sages say: they are given an opening on other grounds, in order that they should not act lightly with vows.
+
+Chapter 3
+
+Four types of vows the Sages have invalidated: Vows of incentive, vows of exaggeration, vows in error, and vows [broken] under pressure. Vows of incentive how so? If one was selling an article and said, “Konam that I will not reduce below a sela”; and the other replied, “Konam that I will not add above a shekel” both of them want [a price] of three denarii. Rabbi Eliezer ben Jacob says: Also one who wishes to subject his friend to a vow to eat with him, may say: “Every vow which I may make in the future shall be void”, providing that he remembers this at the time of the vow.
+Vows of exaggeration: If one says, “Konam if I did not see on this road as many as departed from Egypt”; “If I did not see a snake [as thick as the] the beam of an olive press. Vows in error: [If one says, “Konam,] if I ate or drank”, and then remembered that he had; “If I eat or drink” and then forgot [his vow] and ate or drank; “Konam be any benefit which my wife has from me, because she stole my purse or beat my child, and it was subsequently learnt that she had not beaten him nor stolen”; If one saw people eating [his] figs and said to them, “Let the figs be a korban to you,” and then discovered the people to be his father or his brothers. If others were with them: Beth Shammai says: his father and brothers are permitted, but the rest are forbidden. Beth Hillel says: all are permitted.
+Vows [broken] under pressure: if one subjected his neighbor to a vow to eat with him, and then he or his son fell sick, or a river prevented him [from coming] such is a vow [broken] under pressure.
+One may vow to murderers, robbers, or tax collectors that it [the produce which they demand] is terumah, even if it is not; [or] that it belongs to the royal house, even if it does not. Beth Shammai says: one may make any form of vow, except an oath; But Beth Hillel says: even an oath. Beth Shammai says: he must not volunteer to vow; Beth Hillel says: he may do so. Beth Shammai says: [he may vow] only as far as he makes him vow; Beth Hillel says: even in respect of what he does not make him vow. How so? If they said to him, say: “Konam be any benefit my wife has of me”, and he said, “Konam be any benefit my wife and children have of me,” Beth Shammai says: his wife is permitted, but his children are forbidden; Beth Hillel says: both are permitted.
+[If one says,] “Behold these saplings are a korban if they are not cut down”; or, “This garment is a korban if it is not burnt”, they can be redeemed. [If he says,] “Behold these saplings are a korban until they are cut down”; or, “This garment is a korban until it is burnt”, they cannot be redeemed.
+He who vows [not to benefit] from seafarers, may benefit from land-dwellers; [But he who vows not to benefit] from land-dwellers, is forbidden [to benefit] even from seafarers, because seafarers are included in land-dwellers; not those who merely travel from Acco to Jaffa, but even those who sail away great distances [from land].
+He who vows [not to benefit] from those who see the sun, is forbidden [to benefit] even from the blind, because he meant those whom the sun sees.
+He who vows [not to benefit] from the black-haired may not [benefit] from the bald or the gray-haired, but may [benefit] from women and children, because only men are called black-haired.
+One who vows [not to benefit] from those born may [benefit] from those to be born; from those to be born, he may not [benefit] from those born. Rabbi Meir permits [him to benefit] even from those to be born; But the Sages say: he meant all whose nature it is to be born.
+He who vows [not to benefit] from those who rest on the Sabbath, is forbidden [to benefit] both from Israelites and Samaritans (Cutheans). If he vows [not to benefit] from garlic eaters, he may not benefit from Israelites and Samaritans (Cutheans). From those who go up to Jerusalem, he is forbidden [to benefit] from Israelites but from Samaritans (Cutheans) he is permitted.
+[If one says,] “Konam that I do not benefit from the Children of Noah,” he may benefit from Israelites, and he is forbidden to benefit from the nations of the world. [If one says, “Konam] that I do not benefit from the seed of Abraham,” he is forbidden [to benefit] from Israelites, but permitted [to benefit] from the nations of the world. [If one says, “Konam] that I do not benefit from Israelites”, he may buy things from them for more [than their worth] and sell them for less. [If he says, “Konam] if Israelites benefit from me, he must buy from them for less and sell for more [than their worth], if they will listen to him. [If he says, “Konam] that I do not benefit from them, nor they from me”, he may benefit only from non-Jews. [If one says,] “Konam that I do not benefit from the uncircumcised”, he may benefit from uncircumcised Israelites but not from circumcised heathens”; [If one says, “Konam] that I do not benefit from the circumcised,” he is forbidden to benefit from uncircumcised Israelites but not from circumcised non-Jews, because “uncircumcised” is a term applicable only to non-Jews, as it says, “For all the nations are uncircumcised and all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25). And it says, “And this uncircumcised Philistine shall be [as one of them]” (I Samuel 17:6). And it says, “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult” (II Samuel 1:20). Rabbi Eleazar ben Azariah says: The foreskin is loathsome, since it is a term of disgrace for the wicked, as it says, “For all the nations are uncircumcised”. Rabbi Ishmael says: Great is circumcision, since thirteen covenants were made upon it. Rabbi Yose says: Great is circumcision, for it overrides the Sabbath. Rabbi Joshua ben Karha says: Great is circumcision for Moses’s punishment for neglecting it was not suspended even for one hour. Rabbi Nehemiah says: Great is circumcision, since it overrides the laws of leprosy. Rabbi says: Great is circumcision, for despite all of the commandments which Abraham fulfilled he was not designated complete until he circumcised himself, as it says, “Walk before me, and be complete” (Genesis 17:1). Another explanation: “Great is circumcision, for were it not for it, the Holy One, Blessed Be He, would not have created the world, as it says, “Were it not for my covenant by day and night, I would not have appointed the ordinances of heaven and earth” (Jeremiah 33:25).
+
+Chapter 4
+
+The only difference between one who is under a vow not to benefit at all from his neighbor, and one who is under a vow prohibiting food benefit, is in respect of walking [on his property] and [the use of] utensils not employed in the preparation of food. If a man is under a vow not to derive food benefit from his neighbor, he may not lend him a sifter, sieve, mill-stone or oven, but he may lend him a cloak, ring, garment, and earrings, and whatever is not employed in the preparation of food. In a place where things such as these are rented out, it is forbidden.
+If one is under a vow not to benefit from his neighbor, [his neighbor] may pay his shekel, pay off his debts, and return a lost article to him. Where payment is taken for this, the benefit should become sacred property.
+He may donate his terumah and his tithes with his consent. He may offer up for him the bird sacrifices of zavim and zavoth and the bird sacrifices of women after childbirth, sin-offerings and guilt-offerings. He may teach him midrash, halakhoth and aggadoth, but not Scripture, yet he may teach his sons and daughters Scripture And he may support his wife and children, even though he is liable for their maintenance. But he may not feed his beasts, whether clean or unclean. Rabbi Eliezer says: he may feed an unclean beast of his, but not a clean one. They said to him: what is the difference between an unclean and a clean beast? He replied to them, a clean beast, its life belongs to heaven, but its body is his own; but an unclean animal its body and life belongs to heaven. They said to him: The life of an unclean beast too belongs to heaven and the body is his own for if he wishes, he can sell it to a non-Jew or feed dogs with it.
+If one is forbidden to benefit from his neighbor, and he pays him a visit [in sickness] he must stand, but not sit. He may afford him a cure of life, but not a cure of money. He may bathe together with him in a large bath, but not in a small one. He may sleep in a bed with him. Rabbi Judah said: in summer, but not in winter, because he thereby benefits him. He may [nevertheless] recline with him on a couch. [He may] eat at the same table with him but not out of the same bowl; but he may eat with him out of a bowl which returns. He may not eat with him out of the food trough put before laborers. He may not work with him on the same furrow, the words of Rabbi Meir. But the Sages say: he may work at a distance from him.
+He who is forbidden by vow to benefit from his neighbor, [if the vow was imposed] before the seventh year, may not enter his field, nor eat produce that hangs over [from the other’s property]. If [the vow was imposed] in the seventh year, he may not enter his field, but may eat of the produce that hangs over [from the other’s property]. If he was forbidden [merely] in respect of food, [and the vow was imposed] before the seventh year, he may enter his field, but may not eat of its fruits. But [if it was imposed] in the seventh year, he may enter [his field] and eat [of its fruits].
+He who is forbidden by vow to benefit from his neighbor may not lend [objects] to him or borrow from him, lend [money] to him or receive from him a loan, sell to him or purchase from him. One says to another, “Lend me your cow.” [The other] says, “It is not available.” [The first one] says, “Konam, if I ever plow my field with it’. If he generally plowed himself, he is forbidden, but others are permitted. But if he did not generally plow himself, he and others are forbidden.
+If one is forbidden by vow to benefit from his neighbor, and he has nothing to eat, he [the neighbor] can go to the shopkeeper and say, “So-and-so is forbidden by vow to benefit from me, and I do not know what to do.” The shopkeeper may then provide for him, and come and receive payment from him [the neighbor]. If he had to build his house, or his fence to set up, or his field to harvest, he [the neighbor] may go to laborers, and say, “So-and-so is forbidden by vow to benefit from me, and I do not know what to do.’ They may then work for him and come and receive wages from him [the neighbor].
+If they are walking together on the road, and he has nothing to eat, he can make a gift to a third person, and he is permitted [to eat] it. If there is no one else with them, he may put it on a stone or a wall and say, “This is free to whomever desires it”, and the other takes and eats it. Rabbi Yose prohibits this.
+
+Chapter 5
+
+If joint owners [of a courtyard] made a vow not to benefit from one another, they may not enter the courtyard. Rabbi Eliezer ben Jacob says: This one enters his own property and this one enters his own property. And both are forbidden to set up a mill-stone or an oven or raise chickens. If [only] one was forbidden by vow to benefit from the other, he may not enter the court. Rabbi Eliezer ben Jacob says: He can say to the other, “I am entering into my own, and I am not entering into yours.’ They force the one who vowed to sell his share [of the courtyard].
+If a man from the street was forbidden by vow to benefit from one of them, he may not enter the courtyard. Rabbi Eliezer ben Jacob says: He can say to him, “I am entering into your friend’s and not into yours.”
+If one is forbidden by vow to benefit from his neighbor, and he owns a bath-house or an olive press which is leased to someone in the town, and he has an interest in them, he is forbidden [to make use of them]; If [he does] not [have an interest in them], he is permitted. If a man says to his neighbor, “Konam, if I enter your house”, or “[Konam] if I purchase your field”, and then [the owner] dies or sells it to another, he is permitted [to enter or buy it]; [But if he says] “Konam, if I enter this house”, or “[Konam] if I purchase this field”, and [the owner] dies or sells it to another, he is forbidden.
+[If a man says to his neighbor] “Behold, I am herem to you” the opposite party is forbidden [to derive benefit from the one who swore]. “Behold, you are herem to me” the one who swore is forbidden. “Behold, I am [herem] to you, and you are [herem] to me”, both are forbidden. Both are permitted [to enjoy the use of] those things which belong to those who came up from Babylonia [to Jerusalem], but are forbidden [the use of] things that belong to that town.
+What are the things that belong to those that came up from Babylonia [to Jerusalem]? For example the Temple Mount and the Temple courtyards and the well in the middle of the road. What are the things that belong to that town? For example the public square, the bath-house, the synagogue, the ark, and the [sacred] scrolls. And he should assign his portion to the Patriarch. Rabbi Judah says: it is the same whether he assigns it to the Patriarch or to a private individual. But what is the difference between one who assigns it to the Patriarch and one who assigns it to a private individual? If he assigns it to the Patriarch, he need not [formally] confer title. But the Sages say: both this and this require formal conferring of title, they mentioned the Patriarch in particular as this is usual. Rabbi Judah said: The Galileans need not assign [their portion], because their ancestors have already done so for them.
+If one is forbidden by vow to benefit from his neighbor and has nothing to eat, he may give it [the food] to a third party, and he is permitted to use it. It happened to one in Beth Horon that his father was forbidden to benefit from him. Now he [the son] was giving his son in marriage and he said to his neighbor, “The courtyard and the banquet are give to you as a gift, but they are yours only that my father may come and feast with us at the banquet.” He said to him, “If they are mine, let them be dedicated to heaven!” [The son] responded, “But I did not give you my property to dedicate it to heaven.” [The other] responded, “You gave me yours so that you and your father might eat and drink together and become reconciled to one another, while the sin [of a broken vow] should devolve upon his (i.e. head.” When the matter came before the Sages, they ruled: every gift which is not [so given] that if he [the recipient] dedicates it, it is dedicated, is no gift [at all].
+
+Chapter 6
+
+He who vows [not to eat] what is “cooked [mebushal] is permitted what is roasted or seethed. If he says, “Konam if I taste any cooked dish [tabshil]” he is forbidden [to eat] food loosely cooked in a pot, but is permitted [to eat] food solidly-cooked. He may also eat a lightly boiled egg and gourds put in ashes.
+He who vows abstinence from food prepared in a pot, is forbidden only from food boiled in a pot; But if he says, “Konam that I taste whatever goes down into a pot”, he is forbidden everything prepared in a pot.
+[He who vows abstinence] from what is pickled is forbidden only pickled vegetables; [If he says, “Konam,] if I taste anything pickled”, he is forbidden all pickled. [He who vows abstinence] from what is seethed is forbidden only seethed meat; [If he says, “Konam,] if I taste anything seethed” he is forbidden every thing seethed. [He who vows abstinence] from what is roasted is forbidden only roasted meat, the words of Rabbi Judah. [If he says, “Konam,] if I taste anything roasted” he is forbidden anything roasted. [He who vows abstinence] from what is salted is forbidden only salted fish; [If he says, “Konam,] if I taste anything salted” he is forbidden anything salted.
+‘[Konam,] if I taste fish or fishes,” he is forbidden [to eat] them, whether large or small, salted or unsalted, raw or cooked. But he may eat chopped terith and brine. He who vows [abstinence] from zahanah is forbidden chopped terith, but may eat brine and pickled fish brine. He who vows [abstinence] from chopped terith may not eat of brine and pickled fish brine.
+He who vows [abstinence] from milk is permitted to eat curds. But Rabbi Yose forbids it. [He who vows abstinence] “from curds,” is permitted milk. Abba Shaul says: he who vows abstinence from cheese, is prohibited to eat [cheese], whether salted or unsalted.
+He who vows [abstinence] from meat may eat broth and meat sediment. But Rabbi Judah prohibits. Rabbi Judah said: it once happened that Rabbi Tarfon prohibited me from eating [even the] eggs boiled [with the meat]. They replied: That is so. When is this true? When he says “This meat is prohibited to me.” For if one vows [to abstain] from something, and it is mixed up with another thing, if there is a sufficient [amount of the prohibited food] to impart its taste [to the other] it is forbidden.
+He who vows [abstinence] from wine, may eat food which contains the taste of wine. If he says, “Konam if I taste this wine”, and it falls into food, if it is sufficient to impart its taste [to the food] it is forbidden. He who vows [abstinence] from grapes is permitted wine; from olives, is permitted oil. If he says, “Konam if I taste these olives and grapes”, he is forbidden to eat them and [the liquids] that come out of them.
+He who vows abstinence from dates is permitted date honey; from winter grapes, is permitted winter-grape vinegar. Rabbi Judah ben Bathyra said: if it bears the name of its origin, and he vows to abstain from it, he is forbidden [to benefit] from what comes from it. But the Sages permit it.
+He who vows abstinence from wine is permitted apple-wine; from oil, is permitted sesame oil; from honey, is permitted date honey; from vinegar, is permitted winter grape vinegar; from leeks, is permitted porrets; from vegetables, he is permitted field-vegetables, because it is an accompanying name.
+[He who vows abstinence] from cabbage is forbidden asparagus; from asparagus, is permitted cabbage; From grits, is forbidden grits pottage; Rabbi Yose permits it; from grits pottage is permitted grits. From grits pottage, is forbidden garlic; Rabbi Yose permits it; from garlic, he is permitted grits pottage. From lentils, is forbidden lentil cakes; Rabbi Yose permits them; from lentil cakes, is permitted. [If one says] “Konam, if I eat wheat [or] wheats,” he is forbidden both flour and bread. “If I eat grit [or], grits,” he is forbidden both raw and cooked. Rabbi Judah says: [If one says], “Konam, if I eat grits or wheat,” he may chew them raw.
+
+Chapter 7
+
+He who vows abstinence from vegetables is permitted gourds. Rabbi Akiba prohibits. They said to him: And does not a man say to his messenger “Bring me vegetables,” and he replies, “I could find only gourds.” He said to them: That is so! But would he say, “I could find only pulse?” For gourds are included in vegetables, while pulse is not. He is forbidden fresh Egyptian beans but permitted the dry species.
+He who vows abstinence from grain is forbidden dry Egyptian beans, the words of Rabbi Meir. But the Sages say: only the five species of grain are forbidden him. Rabbi Meir says: He who vows abstinence from produce (tevuah) is forbidden only the five species; but one who vows abstinence from grain (dagan), is forbidden all; yet he is permitted the fruits of the tree and vegetables.
+He who vows not to wear garments is permitted sack-cloth, curtain, and blanket wrapping. If he says, “Konam, if wool comes upon me,” he may cover himself with wool shearings; [Konam] if flax comes upon me”, he may cover himself with stalks of flax. Rabbi Judah says: It all depends upon the person who vows, [thus:] if he was bearing a burden [with wool or flax] and perspires and had bad odor, and he said “Konam if wool or flax come upon me,” he may wear them, but not throw them [as a bundle] over his back.
+One who vows not to benefit from a house is permitted the upper story, the words of Rabbi Meir. But the Sages say: the upper story is included in “house”. He who vows not to benefit from the upper story is permitted the use of the house.
+One who vows abstinence from a bed is permitted a couch, the words of Rabbi Meir. But the Sages say: A couch is included in “bed”. If he vows abstinence from a couch, he is permitted the use of a bed. One who vows not to benefit from a town, may enter the town’s [Shabbat] border but may not enter its outskirts. But one who vows not to benefit from a house, is forbidden [only] from the door-stop and inwards.
+[If one says] “Konam be these fruits to me”, “Konam they are for my mouth,” or “Konam they are to my mouth,” he is forbidden [to benefit] from what is exchanged for them or what grows from them. [If one says “Konam] if I eat or taste of them,” he is permitted [to benefit] from what is exchanged for them or what grows of them, if it is a thing of which the seed itself perishes, but if the seed does not perish, even that which grows out of that which [first] grew from it is forbidden.
+If one says to his wife, “Konam be the work of your hands to me,” or ”Konam be they for my mouth, or “Konam be they to my mouth”, he is forbidden that which is exchanged for them or grown from them. [If he says “Konam] if I eat or taste [of what they produce],” he is permitted [to benefit] from what is exchanged for them or what grows of them, if it is a thing of which the seed itself perishes, but if the seed does not perish, even that which grows out of that which [first] grew from it is forbidden.
+[If he says to his wife, “Konam that] what you will produce I will not eat from it until Pesach” or “That what you will produce, I will not wear until Pesach”, he may eat or wear after Pesach that which she produces before Pesach. [If he says to his wife “Konam that] what you produce until Pesach I will not eat”, or “That what you produce until Pesach I will not wear”, what she produces before Pesach he may not eat after Pesach.
+[If he says, “Konam] be any benefit you have from me until Pesach, if you go to your father’s house until the festival [of Sukkot],” if she goes before Pesach she may not benefit from him until Pesach; if she goes after Pesach she is subject to, “he shall not break his word” (Numbers 30:3). [If he says, “Konam] be any benefit you have from me until the festival [of Sukkot] if you go to your father’s house before Pesach”, if she goes before Pesach, she may not benefit from him until the festival [of Sukkot], but she is permitted to go after Pesach.
+
+Chapter 8
+
+[If one vows,] “Konam, if I taste wine today,” he is forbidden only until it gets dark. “This Sabbath,” he is forbidden the whole week and the Sabbath belongs to the past [week]; “This month,” he is forbidden the whole of that month, and the beginning of the [following] month belongs to the next month. “This year,” he is forbidden the whole year, and the beginning of the [following] year belongs to the next year. “This week of years,” he is forbidden the whole of that week of years, and the [following] sabbatical year belongs to the past. But if he says, “One day,” “One Sabbath,” “One month,” “One year,” [or] “One week of years,” he is forbidden from day to day.
+[If one vows,] “Until Pesach,” he is forbidden until it arrives; “Until it is [Pesach],” he is forbidden until it is completed. “Until before Pesach,”: Rabbi Meir says: he is forbidden until it arrives; Rabbi Yose says: he is forbidden until it is completed.
+[If he vows,] “Until the grain harvest, “Until the grape harvest”, or, “Until the olive harvest,” he is forbidden only until it arrives. This is a general rule: Whatever has a fixed time and one vows, “Until it arrives,” he is forbidden until it arrives; if he says, “Until it be”, he is forbidden until it is over. But whatever has no fixed time, whether he says, “Until it be,” or “Until it arrives,” he is forbidden only until it arrives.
+[If he says,] “Until the summer,” or, “Until the summer shall be,” [he is forbidden] until people begin to bring [the figs] home in baskets. “Until the summer [harvest] is past,” [he is forbidden] until the knives are folded up [and put away]. [If he vows,] “Until the harvest,” [he is forbidden] until the people begin reaping the wheat harvest, but not the barley harvest. It all depends on the place where he vowed: if in hill-country, the hill-country [harvest]; if in the valley, the valley harvest.
+[If one vows,] “Until the rains,” [or], “Until the rains shall be”, [he is forbidden] until the second rainfall descends. Rabban Shimon ben Gamaliel says: until the [normal] time for the [second] rainfall is reached. [If one vows,] “Until the rains cease,” [he is forbidden] until all of Nisan is completed, the words of Rabbi Meir. Rabbi Judah says: Until Pesach is over. [If one vows,] “Konam that I taste not wine for a year”, if the year is intercalated, he is forbidden during the year and its extension. [If one says,] “Until the beginning of Adar,” [he is forbidden] until the beginning of the first Adar; “Until the end of Adar,” until the end of the first Adar. Rabbi Judah says: [If one vows, “Konam that I taste no wine until Pesach shall be,” he is forbidden only until Pesach night, for he meant until the hour when people usually drink wine.
+If he vows, “Konam that I taste no meat until the fast [i.e., Yom Kippur] shall be,” he is forbidden only until the eve of the fast, for he merely meant until people usually eat meat. Rabbi Yose, his son, says: “Konam, that I not taste garlic until the Sabbath,” he is forbidden only until Sabbath eve [i.e., Friday night], for he meant, until it is customary for people to eat garlic.
+If one says to his neighbor “Konam, what I benefit from you, if you do not come and take for your sons a kor of wheat and two barrels of wine,” the latter may annul his vow without the release of a sage, by declaring, “Did you vow for any other purpose but to honor me? This [refusal] is my honor.” Similarly, if one says to his neighbor, “Konam, what you benefit from me, if you do not give my son a kor of wheat and two barrels of wine”: Rabbi Meir says: he is forbidden until he gives; But the Sages say: he too can annul his vow without the release of a sage, by saying to him, “I regard it as though I have received it.” If they were urging him to marry his sister’s daughter, and he said, “Konam, what she benefits from me forever”; Likewise, if he is divorcing his wife and he said, “Konam, what my wife benefits from me forever,” they are permitted to benefit from him, because he meant only marriage. If he was urging his neighbor to eat at his house, and he replied, “Konam be your house which I do not enter,” or, “The drop of water that I do not drink,” he may enter his house and drink cold water because he only meant eating and drinking in general.
+
+Chapter 9
+
+Rabbi Eliezer says: They release a vow [by reference] to the honor of his father and mother but the Sages forbid. Rabbi Zadok said: Instead of releasing through the honor of his father and mother, they should release [by reference] to the honor of God. If so, there would be no vows! But the Sages admit to Rabbi Eliezer that in a matter concerning himself and his father and mother one may release a vow [by reference] to the honor of his father and mother.
+Rabbi Eliezer also said: They release a vow by reference to a new fact; but the Sages forbid it. How is this so? If one said, “Konam that I will not benefit from so and so,” and he [the latter] then became a scribe, or was about to give his son in marriage, and he said, “Had I known that he would become a scribe or was about to give his son in marriage, I would not have vowed;” [Or if he said,] “Konam, is this house that I will not enter,” and it became a synagogue, and he declared, “Had I known that it would become a synagogue, I would not have vowed,” Rabbi Eliezer permits [the vow to be released],but the Sages forbid it.
+Rabbi Meir says: Some things are similar to a new fact, and yet are not [treated] as new; but the Sages do not agree with him. How so? If one says, “Konam that I do not marry so and so, because her father is wicked,” and [then] they say to him “He is dead,” or, “He has repented,”; “Konam is this house which I will not enter, because it contains a wild dog,” or, “because there is a snake in it,” and [then] they say to him, “The dog is dead,” or, “The serpent has been killed,” behold these are like new facts, yet actually not [treated] as new facts. But the sages do not agree with him.
+Rabbi Meir also said: They release [the vow] by using what is written in the Torah, and they say to him, “Had you known that you were violating [the prohibitions]:“You shall not avenge” (Leviticus 19:18), “You shall not bear a grudge” (ibid.), “You shall not hate your kinsfolk in your heart (ibid., v., “Love your neighbor as yourself” (ibid., v., “Let him live by your side” (ibid. 25:37), for he might become poor and you would not be able to provide for him, [would you have vowed]?”. And should he reply, “Had I known that this is so, I would not have vowed,” he is permitted [the vow is absolved].
+They release a vow by reference to a wife’s kethubah. And it once happened that a man vowed not to benefit from his wife and her ketubah amounted to four hundred denarii. He went before Rabbi Akiva, who ordered him to pay her the ketubah [in full]. He said to him, “Rabbi! My father left eight hundred denarii, of which my brother took four hundred and I took four hundred. Isn’t it enough that she should receive two hundred and I two hundred?” Rabbi Akiva replied: even if you have to sell the hair of your head you must pay her her ketubah. He said to him, “Had I known that it is so, I would not have vowed.” And Rabbi Akiva released his vow.
+They release vows by reference to the sabbaths and festivals. The earlier ruling was that for these days the vow is cancelled, but for others it is binding, until Rabbi Akiva came and taught: a vow which is partially released is entirely released.
+How is this so?If one says, “Konam that which I benefit from any of you,” if one [of those subject to the vow] was [subsequently] released, they are all released. [If he said, “Konam] that which I benefit from this one or this one”: if the first was released, all are released; if the last one was released, he is released, but the rest are forbidden. if the middle person was released, those [mentioned] after him are [also] released, but those [mentioned] before him are forbidden. [If one says,] “Korban that which I benefit from this one, and from this one Korban,” they each require a separate release.
+“Konam is the one that I taste, because wine is damaging to the stomach.” They said to him, “But mature wine is beneficial to the stomach.” He is released in respect of mature wine, and not only in respect of mature wine, but of all wine. “Konam the onions that I taste, because they are damaging to the heart.” They said to him, “But village onions are good for the heart,” He is released in respect of village onions, and not only of village onions, but of all onions. Such a case happened before Rabbi Meir, and he permitted all onions.
+They release one’s vows [by reference] to his own honor and the honor of his children. They say to him, “Had you known that tomorrow they will say of you, ‘It is the regular habit of so-and-so to divorce his wife’; and concerning your daughters they will say, ‘They are the daughters of a divorced woman. What fault did he find in their mother to divorce her?’ If he replies, “Had I known that it is so, I would not have vowed,” he is released from his vow.
+“Konam if I marry that ugly woman,” and she turns out to be beautiful; “That black-skinned woman,” and she turns out to be light-skinned; “That short woman,” and she turns out to be tall, he is permitted to marry her, not because she was ugly, and became beautiful, or black and became light-skinned, short and grew tall, but because the vow was made in error. And thus it happened with one who vowed not to benefit from his sister’s daughter, and she was taken into Rabbi Ishmael’s house and they made her beautiful. Rabbi Ishmael said to him, “My son! Did you vow not to benefit from this one!” He said, “No,” and Rabbi Ishmael permitted her [to him]. In that hour Rabbi Ishmael wept and said, “The daughters of Israel are beautiful, but poverty disfigures them.” And when Rabbi Ishmael died, the daughters of Israel raised a lament, saying, “Daughters of Israel weep for Rabbi Ishmael.” And thus it is said too of Saul, “Daughters of Israel, weep for Saul” (II Samuel 1:24).
+
+Chapter 10
+
+In the case of a betrothed young woman, her father and her betrothed husband annul her vows. If her father annulled [her vow] but not the husband, or if the husband annulled [it] but not the father, it is not annulled; and it goes without saying if one of them upheld [it].
+If the father dies, his authority does not pass over to the husband. If the husband dies, his authority passes over to the father. In this respect, the father’s power is greater than the husband’s. But in another respect, the husband’s power is greater than that of the father, for the husband can annul [her vows] when she is of majority age but the father cannot annul her vows when she is of majority age.
+If one vowed as a betrothed woman, and then was divorced on that day and betrothed [again] on the same day, even a hundred times, her father and last betrothed husband can annul her vows. This is the general rule: as long as she has not passed out into her own control for even one hour, her father and last husband can annul her vows.
+It is the practice of scholars, before the daughter of one of them departs from him, he says to her, “All the vows which you vowed in my house are annulled.” Likewise the husband, before she enters into his domain would say to her, “All the vows which you vowed before you entered my domain are annulled,” because once she enters into his domain he cannot annul them.
+[In the case of] a girl who has reached majority age who waited twelve months, or a widow [who waited] thirty days, Rabbi Eliezer says: since her [betrothed] husband is responsible for her maintenance, he may annul [her vows]. But the Sages say: the husband cannot annul [her vows] until she enters into his domain.
+If a woman waits for a yavam, whether for one or for two [yevamim]: Rabbi Eliezer says: he can annul [her vows]. Rabbi Joshua says: [only if she waits] for one, but not for two. Rabbi Akiva says: neither for one nor for two. Rabbi Eliezer said: if a man can annul the vows of a woman whom he himself acquired, isn’t it logical that can he annul those of a woman bequeathed to him by Heaven! Rabbi Akiva said to him: No! If you speak of a woman whom he himself acquires, that is because others have no rights in her; will you say [the same] of a woman given to him by Heaven, in whom others too have rights! Rabbi Joshua said to him: Akiva, your words apply to two yevamim; but what will you answer if there is only one yavam? He (Rabbi Akiva) said to him (Rabbi Joshua): the yevamah is not as completely acquired to the yavam as a betrothed girl is to her [betrothed] husband.
+If a man says to his wife, “All vows which you may vow from now until I return from such and such a place behold, they are upheld,” he has not said anything. [If he said: All vows which you may vow from now until I return from such and such a place], behold, they are annulled,”: Rabbi Eliezer says: they are annulled; The Sages say: they are not annulled. Said Rabbi Eliezer: if he can annul vows which have already had the force of a prohibition, surely he can annul those which have not had the force of prohibition! They said to him: behold, it is said, “Her husband may uphold it, and her husband may annul it” (Numbers 30:14), that which has entered the category of upholding, has entered the category of annulment; but that which has not entered the category of upholding, has not entered the category of annulment.
+The annulment of vows is the whole day. This may result in a stringency or in a leniency. How is this so? If she vowed on the eve of the Sabbath, he can annul on the eve of the sabbath and on the Sabbath day until nightfall. If she vowed just before nightfall, he can annul only until nightfall: for if night fell and he had not annulled it, he can no longer annul it.
+
+Chapter 11
+
+And these are the vows which he can annul: vows which involve self-denial. [For instance:] “If I bathe” or “If I do not bathe;” “If I adorn myself,” or, “If I do not adorn myself.” Rabbi Yose says: these are not vows of self-denial.
+But these are vows of self-denial:If she says, “Konam be the produce of the [whole] world to me”, he can annul. “Konam be the produce of this region to me,” he should bring her that of a different region. “[Konam be] the produce of this shopkeeper to me”, he cannot annul. But if he can obtain his sustenance only from him, he can annul, the words of Rabbi Yose.
+[If she vows], “Konam, that which I benefit from mankind,” he cannot annul, and she can benefit from gleanings, forgotten sheaves, and the corners of the field. [If one says], “Konam be the benefit which priests and Levites have from me”, they can take [from him] against his will. [But if he vows,] “Konam be the benefit these priests and Levites have from me,” other [priests and Levites] should take.
+[If she vows,] “Konam that which I do for my father,” [or] “your father,” [or] “my brother,” [or] “your brother,” [the husband] cannot annul it. [“Konam] “that which I do for you,” he need not annul it. Rabbi Akiva says: he should annul it, lest she make more than is fitting for him. Rabbi Yohanan ben Nuri said: he should annul it, lest he divorce her and she thereby be forbidden to him.
+If his wife vowed, and he thought that his daughter had vowed, or if his daughter vowed and he thought that his wife had vowed; If she took the vow of a nazirite, and he thought that she had vowed by a korban, or if she vowed by a korban, and he thought that she vowed a nazirite vow; If she vowed [to abstain] from figs, and he thought that she vowed [to abstain] from grapes, or if she vowed [to abstain] from grapes and he thought that she vowed from figs, he must annul [the vow] again.
+If she vows, “Konam these figs and grapes which I taste”, and he [the husband] confirms [the vow] in respect of figs, the whole [vow] is confirmed; If he annuls it in respect of figs, it is not annulled, unless he annuls in respect of grapes too. If she vows, “Konam the figs that I taste and these grapes that I taste”, they are two distinct vows.
+[If the husband declares,] “I knew that there were vows, but I did not know that they could be annulled”, he may annul them [now]. [But if he says:] “I knew that I could annul them, but I did not know that this was a vow,” Rabbi Meir says: he cannot annul it, But the Sages say: he can annul.
+If a man is under a vow that his son-in-law shall not benefit from him, and he wants to give money to his daughter, he must say to her, “This money is given to you as a gift, providing that your husband has no rights with it, [and it is only given to you] so that may put to your personal use.”
+“But every vow of a widow and of a divorcee… shall be binding upon her” (Numbers 30:9).How is this so? If she said, “Behold, I will be a nazirite after thirty days”, even if she married within the thirty days, he cannot annul it. If she vows while in her husband’s domain, he can annul [the vow] for her. How is this so? If she said, “Behold, I will be a nazirite after thirty days,” [and her husband annulled it], even though she was widowed or divorced within the thirty days, it is annulled. If she vowed on one day, and he divorced her on the same day and took her back on the same day, he cannot annul it. This is the general rule: once she has gone into her own domain [even] for a single hour, he cannot annul.
+There are nine young girls whose vows stand: [1a] a girl who reached majority age who is [like] an orphan; [1b] a young girl [who vowed] and [then] reached majority age who is [like] an orphan; [1c] a young girl who has not yet reached majority age, who is [like] an orphan; [2a] a girl who reached majority age and whose father died; [2b] a young girl [who vowed] and [then] reached majority age and whose father died; [2c] a young girl who has not yet reached majority age and whose father died; [3a] a young girl whose father died, and after her father died she became of majority age; [3b] a girl who has reached majority age whose father is alive; [3c] a young girl who has reached majority age and whose father is alive. Rabbi Judah says: also one who married off his daughter while a minor, and she was widowed or divorced and returned to him [her father] and is still a young girl.
+[If she vows,] “Konam the benefit that I derive from my father or from your father if I make anything for you,” Or, “Konam the benefit that I derive from you, if I make anything for my father or your father,” he can annul.
+At first they would say that three women must be divorced and receive their ketubah: She who says: “I am defiled to you”; “Heaven is between me and you”; “I have been removed from the Jews.” But subsequently they changed the ruling to prevent her from setting her eye on another and spoiling herself to her husband: She who said, “I am defiled unto you” must bring proof. “Heaven is between me and you” they [shall appease them] by a request. “I have been removed from the Jews” he [the husband] must annul his portion, and she may have relations with him, and she shall be removed from other Jews.
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+Mishnah Nedarim
+משנה נדרים
+Sefaria Community Translation
+https://www.sefaria.org
+
+Mishnah Nedarim
+
+
+
+Chapter 1
+
+All colloquial terms for vows are the same as vows; those for devotions are the same as devotions; those for oaths are the same as oaths; those for Nazarite [vows] are the same as Nazarite [vows]. One who says to one's peer "I am forbidden by vow from you"; "I am separated from you"; "I am distanced from you"; "I may not eat yours"; "I may not taste yours" - [the object of his vow] is forbidden. "I am excommunicated from you" - Rabbi Akiva was inclined to be stringent. [Using the phrase] "Like the vows of the wicked" - is a vow when concerning Nazarite, and offering, and oath. [Using the phrase] "Like the vows of the pious" - it is as if he had said nothing. "Like their donation" - is a vow when concerning Nazarite or an offering.
+One who says to one's peer "<i>Konam</i>" or "<i>Konach</i>" or "<i>Konas</i>" - these are colloquial terms for an offering ("<i>Korban</i>"). "<i>Cherek</i>", "<i>Cherekh</i>", "<i>Cheref</i>" - these are colloquial terms for devotions ("<i>Cherem</i>"). "<i>Nazik</i>", "<i>Naziyach</i>", "<i>Paziyach</i>" - these are colloquial terms for a Nazarite [vow] ("<i>Nazir</i>"). "<i>Shevutah</i>", "<i>Shekukah</i>", "<i>Nadar Bemota</i>" - these are colloquial terms for oath ("<i>Shevu'ah</i>").
+If one says to his fellow: "Not <i>chullin</i> (non-sanctified food) shall I eat of yours", [or] "not kosher" or "not permitted", [or] "pure" or "impure", [or] "<i>notar</i>" or "<i>piggul</i>" (disqualified sacrifices) - [the food is] forbidden. [If one says to one's fellow:] "Like a lamb", [or] "like enclosures", [or] "like wood", [or] "like fires", [or] "like the altar", [or] "like the sanctuary", [or] "like Jerusalem", [or] if one made a vow on any of the instruments of the altar, even though there was no mention of sacrifice - behold, [it is as if] he has vowed [and forbidden the object] like a <i>Korban</i>. Rabbi Yehuda says: If he [only] said "Jerusalem", it is as if he had said nothing.
+The person who states "<i>korban</i>," "<i>olah</i>," "<i>minchah</i>," "<i>chattat</i>," "<i>todah</i>," or "<i>shelamim</i> [be that] which I don't eat of your food" - [the food] is forbidden. Rabbi Yehudah permits [the food]. If the person states "the <i>korban</i>," "like the <i>korban</i>," [or] "<i>korban</i> is that which I eat of yours" - [the food is] forbidden. [If he says] "for the <i>korban</i> shall I not eat of your [food]," Rabbi Meir forbids him [from eating the food]. If someone says to his friend "<i>konam</i> is my mouth that speaks with you," "[<i>konam</i> is] my hand that does work with you," or "[<i>konam</i> is] my foot that walks with you,"  - [the speaker is] forbidden [from speaking, doing work, or walking with the object of the vow].
+
+Chapter 2
+
+And these are permitted [to eat, because the vows are invalid]: [the person who says] "<i>chullin</i> [non-sanctified food] [is the food] that I eat of yours," "like the meat of a pig," "like that which is used for idolatry," "like the skin of an animal whose heart was sacrificed to idols," "like <i>nevelot</i> [an animal that died due to causes other than ritual slaughter, carrion]," "like <i>tereifot</i> [animal with a mortal condition such that it would die within one year]," "like swarming things," "like reptiles," "like the <i>challah</i> of Aaron," or "like [Aaron's] <i>terumah</i>." - all these are permitted. The person who says to his wife, "You are like my mother [and forbidden to me sexually]," [a Rabbi must] find a <i>petach</i> [An opening in a vow that enables annulment either due to improper or mistaken original intent, or indication that the person’s mind was unsettled at the time of making the vow] from another law, so that he does not act rashly. If someone says "<i>konam</i> that I don't sleep," "that I don't talk," [or] "that I don't walk," or if someone says to his wife, "<i>konam</i> that I don't have relations with you," [these come under the scriptural instruction stating] "he shall not break his word." If someone says, "<i>shevuah</i> that I don't sleep," "that I don't talk," [or] "that I don't walk," he is forbidden [from the restricted action, because the oath is valid].
+[If someone says:] "<i>korban</i> that I will not eat of yours," [or] "<i>korban</i> that I eat of yours," [or] "what I do not eat of yours will not be <i>korban</i> [to me]," - [he is] permitted [to eat the food]. [If someone says] "<i>shevuah</i> that I will not eat of yours," [or] "<i>shevuah</i> that I eat of yours," [or] "what I do not eat of yours will not be <i>shevuah</i> [to me]," - [he is] forbidden [from eating the food]. Those are [situations where] oaths are more stringent than vows. [However,] there are [also situations where] vows are more stringent than oaths. How so? [If someone] says "<i>konam</i> is the sukkah that I build," [or] "the lulav that I take," [or] "the tefillin that I wrap," - [in the case of] vows [the action is] forbidden, [but in the case of] oaths, [the action is] permitted, because one cannot [swear an] oath to transgress a <i>mitzvah</i> of the Torah. 
+There are instances of a [valid] vow within a vow, but there are no [instances where an] oath within an oath [is valid]. How so? If someone says, "I will be a Nazirite if I eat [this food]," "I will be a Nazirite if I eat [this food]," [he repeats himself], and then eats [the food in question], he is liable [twice], [for] each [of the Nazirite vows he vowed]. If someone says, "<i>Shevuah</i> if I eat [this food]," "<i>Shevuah</i> if I eat [this food]," [he repeats his oath], he is only liable once.
+Vague vows [are assumed to apply to the more] stringent [interpretation], but [they can be] clarified to be more lenient. How so? If one says, "I take [this] upon myself like salted meat" or "like consecrated wine" - if his vow [specified meat or wine] of Heaven [used in the temple], [they are] forbidden; if his vow [specified meat or wine] of idol worship, then [they are still] permitted; and if it was [left] vague, [they are] forbidden. [If one says:] "I take upon myself [to forbid this item] as <i>cherem</i>"- if he specified the <i>cherem</i> of Heaven [the temple], [the item] is forbidden; if he specified the <i>cherem</i> of priests, it is permitted; and if it was [left] vague, it is forbidden. [If one says:] "I take upon myself [to treat this food] like a tithe" - if he specified the tithe of the animals, [the food] is forbidden; if he specified the tithe of the threshing floor, it is permitted; if it was [left] vague, it is forbidden. [If one says:] "I take upon myself [to treat this food] like a <i>terumah</i> [heave offering]" - if he specified that it was a <i>terumat halishkah</i> [monetary offering to the temple treasury], it is forbidden; if he specified that it was [like] a <i>terumah</i> [made at] the threshing floor, it is permitted; if it was vague, it is forbidden - these are the words of Rabbi Meir. Rabbi Yehuda says: vague [use of the word] '<i>terumah</i> in Judea - [the item is] forbidden; in the Galilee, [the item] is permitted, for the people of the Galilee are unfamiliar with the <i>terumat halishkah</i>. [Likewise,] vague [use of the word] '<i>cherem</i>' in Judea - [the item] is permitted; in the Galilee it is forbidden, because the people of the Galilee are unfamiliar with the <i>cherem</i> of priests. 
+One who vows by <i>cherem</i>, and [then] says, “I vowed only by a <i>cherem</i> [a net] of the sea"; [or] by a <i>korban</i>, and [then] says, “I vowed only by <i>korbanot</i> [gifts] of kings”; [or vows:] “Behold! I myself  am a <i>korban</i>”, and [then] says, “I vowed only by the <i>etzem</i> [bone] which I keep for the purpose of vowing”;   [or vows:] “<i>konam</i> be any benefit my wife has from me”, and then says, “I spoke only of my first wife, whom I have divorced” — Regarding none of these [vows] should one inquire [of a sage in order to annul them]. And one who does inquire about them is punished and [their vows are interpreted] strictly, according to Rabbi Meir. But the Sages say: they are given a <i>petach</i> on other grounds, in order that they should not [learn to] act lightly with vows. 
+
+Chapter 3
+
+There are four [types of] vows that the sages invalidated, [and these four types are]: vows of encouragement, vows of exaggeration, vows made in error, and vows made against one's will. A vow of incitement: how [does this manifest itself]? If a merchant said, "<i>konam</i> that I will not sell to you for less than a <i>sela</i>" and the buyer says, "<i>konam</i> that I will not pay more than a shekel."  [These vows are invalid since] both agree on three dinars. Rabbi Eliezer ben Ya'akov says: Even a vow made by one who wants to compel his friend to eat with him [by making a vow], and says [beforehand], "All vows that I will make in the future - they are nullified," this statement is effective [and his future vow is null], as long as he remembers [the statement] at the time he vows.
+Vows of exaggeration: [for example,] if someone said: "<i>konam</i> if I did not see on this path [a quantity of people similar to] those who left Egypt!” [six hundred thousand males], [or “<i>konam</i>] if I didn’t see a snake [as large] as the beam of an olive press!" Vows made in error: [an example might be if someone said: "<i>konam</i>] if I ate and drank", but then remembered that he did [in fact] eat or drink. [Or if one said: "<i>konam</i>] if I will eat or if I will drink," (thereby obligating himself to fast), [but then he] forgot, and ate or drank. [Similarly, if one said:] "<i>konam</i> if my wife benefits from me, because she stole my purse or because she hit my son," [but then] it becomes known that she did not [really] beat him, [or] it becomes known that she did not [really] steal [her husband's purse] , [it is a vow made in error]. If someone saw [in the distance, some people] eating [his] figs, and says: "[let those figs] be to you like a <i>korban</i>,"  but [he finds out that the men in the distance were] his father and his brothers. [If] others were with them, Beit Shammai says: [the father and brothers are] permitted [to eat the figs], but [the people] with them are forbidden. But Beit Hillel says: both [his relatives and the others] are permitted [to eat the figs].
+Vows made against one's will: [An example of this might be] if someone subjected his friend to a vow that [the friend] will eat with him, but [the friend] became sick or [the friend's] son became sick, or a river [rose and] prevented him [from traveling safely] - these are vows made against one's will.
+One may vow [in front of] murderers and thieves and [royal] tax collectors that [something] is <i>terumah</i>, even if it isn't <i>terumah</i>; [or] that they are property of the king, even if they aren't property of the king. Beit Shammai says: [this is true] regarding all vows except for oaths, and Beit Hillel says: even regarding oaths. Beit Shammai says: he [the victim] may not offer to make the vow. And Beit Hillel says: he may even offer [to make the vow]. Beit Shammai says: [he may only vow] regarding what he is asked to vow, and Beit Hillel says: even regarding that which he wasn't asked to vow. How so? If they [the murderers, thieves or tax collectors] order him to say: "<i>konam</i> that my wife may not benefit from me [if this is not <i>terumah</i>, etc.],"' but he says "<i>konam</i> that neither my wife nor my children may benefit from me" - Beit Shammai says: his wife is permitted to him but his children are forbidden, and Beit Hillel says: both are permitted.
+[If someone took a vow, saying:] "these saplings are [forbidden to me like a] <i>korban</i>, if they are not uprooted," [or] "this garment is [forbidden to me like a] <i>korban</i>, if it isn't burned," - [these items] can be redeemed (and their monetary worth treated as <i>korban</i>, rather than the saplings or garments themselves). [But if one vows:] "these saplings are [forbidden to me like a] <i>korban</i>, until they are uprooted," [or] "this garment is [forbidden to me like a] <i>korban</i>, until it is burned," - there is no redemption for [these items].
+Someone who vows [to not benefit from] 'those who go down to the sea' [sailors] is permitted to [benefit from] those who live on land; [but if he vowed not to benefit from] those who live on land, he is forbidden [from benefiting from] those who go down to the sea, because 'those who go down to the sea' are included in [the category of] 'those who live on land'. [This law not only applies] to those [sailors] that travel [the short distance] from Acre to Jaffa, but even to those who normally separate [for longer periods of time].  
+Someone who vows [not to benefit from] 'those who see the sun', is forbidden [to benefit] even from blind people - because what he really meant is 'those that the sun sees.'
+Someone who vows [not to benefit from] 'black-haired people' is forbidden [to benefit] from bald people and white-haired people, but is permitted to [benefit from] women and children, because only men are called 'black-haired'.
+Someone who vows [not to benefit] from 'those [creatures] that have been born' is permitted to [benefit from] those that will be born [in the future]. [And one who vows not to benefit from] 'those [creatures] that will be born' is prohibited [to benefit] from those who have been born. Rabbi Meir permits [benefit from] those who have been born, while the Sages say, he [really] meant 'those [creatures] that are viviparous'.
+Someone who vows [not to benefit] from those who keep Shabbat is forbidden [to benefit from] Jews and <i>Kutim</i> [Samaritans, an ancient schismatic Jewish group] . [One who vows not to benefit] from those who eat garlic is forbidden [to benefit from] Jews and forbidden [to benefit from] <i>Kutim</i>. [However, one who vows not to benefit] from those who go up to Jerusalem (for the pilgrimage festivals) is forbidden [to benefit from] Jews and permitted [to benefit from] <i>Kutim</i>.
+[Someone who vows:] "<i>konam</i> that I won't benefit from 'the sons of Noah'" is permitted to [benefit from] Jews and forbidden [to benefit] from Gentiles. [One who vows: "<i>konam</i>] that I won't benefit from the offspring of Abraham," is forbidden [to benefit] from Jews and permitted [to benefit] from Gentiles. [One who vows: "<i>konam</i>] that I won't benefit from Jews," must buy [from Jews] at a higher price [than usual] and sell [to them] at a lower price. [One who vows: "<i>konam</i>] that Jews won't benefit from me," must buy at a lower price and sell at a higher price [than usual], as long as there are any Jews who would heed him [in his offer]. [One who vows: "<i>konam</i>] that they won't benefit from me, nor I from them," may benefit from Gentiles. [One who vows:]"<i>konam</i> that I won't benefit from the uncircumcised," is permitted [to benefit from] uncircumcised Jews but forbidden to [benefit from] circumcised Gentiles. [One who vows:] "<i>konam</i>  that I won't benefit from the circumcised" is prohibited [to benefit] from uncircumcised Jews and permitted [to benefit] from circumcised Gentiles. [This is] because [the term] '<i>orla</i>' [foreskin] is only used in reference to Gentiles, as it is written: (Jeremiah 9:25) "Because all the nations are <i>arelim</i> [uncircumcised], but all the house of Israel are of uncircumcised heart," and it says: (I Samuel 17:36) "and this <i>arel</i> Philistine," and it says: (II Samuel 1:20) "Lest the daughters of the Philistines rejoice, Lest the daughters of the <i>arelim</i> triumph". Rabbi Eleazar ben Azariah says: "Disgusting is the foreskin, [since] the wicked are insulted through it, as it says: 'because all the nations are uncircumcised'". Rabbi Yishmael says: "Great is circumcision, for thirteen covenants were sealed concerning it". Rabbi Yose says: "Great is circumcision, that it overrules the strict [prohibitions of] Shabbat." Rabbi Yehoshua ben Korcha says: "Great is circumcision, for Moses the righteous wasn't given a moment [to allow his son to remain uncircumcised]. Rabbi Nechemiah says: "Great is circumcision, for it overrules [the prohibitions of] <i>nega'im</i> [impure afflictions]." Rabbi says: "Great is circumcision, for [despite] all the commandments that Abraham did, he was not called 'complete' until he was circumcised, as it says: (Genesis 17:1) 'Walk before Me and be complete'". Another saying [of his]: "Great is circumcision, for but for it, the Holy One would not have have created His world, as it says: (Jeremiah 33:25) "Thus says the Lord, 'If my covenant is not established day and night, the laws of the heavens and earth I will not set.'"  
+
+Chapter 4
+
+There is no [difference] between one who vows [not to] benefit from his friend, and one who vows [not to benefit] from his  [friend's] food except for walking [in his field] and [borrowing his] utensils which are not used for food. One who vows [not to benefit] from his friend's food may not borrow a sifter or a sieve or a mill or an oven, but may borrow a robe or a ring or a garment or nose rings or anything that [people] don't make food in. In a place where they rent items similar [to the one he wants to borrow]  - it is forbidden [to borrow them].
+One who vows [not to] benefit from his friend may pay his <i>shekel</i> [tax due to the Temple], may pay off his [friend's] debt, and may return his lost object. In a place where they pay a reward [for returning lost items], he must forfeit the benefit [he would have derived] as a hallowed offering [to the Temple].
+And [the one who vowed not to benefit from his friend] may separate his <i>Teruma</i> and his tithes with his [friend's] permission, and may offer his bird offerings [due to being] <i>zav</i> or <i>zava</i> [states of impurity for men and women after night emissions] or [having given] birth, his sin-offering, and his guilt-offering; one may also teach [the friend] Midrash, laws and lore, but may not teach him Scripture - one may, however, teach his sons and his daughters Scripture, and may feed his wife and his sons, even though he [himself] is responsible for their food. But he may not feed his animal, whether it be kosher or non-kosher. Rabbi Eliezer says: "He may feed his non-kosher [animal] but he may not feed his kosher [animal]". [The Sages] said to him: "What is the difference between kosher and non-kosher [animals, regarding this law]?" He responded to them: "Because a kosher [animal], its soul belongs to heaven and its body is his [the owner's], whereas a non-kosher [animal], [both] its soul and body belong to heaven." They responded [back] to him: "Even [in the case of a] non-kosher [animal], its soul belongs to heaven and its body is his, for if he wanted to, surely he could sell [the body] to non-Jews or feed it to his dogs."
+One who vows [not to] benefit from his friend and comes to visit him [when he is sick], [should] stand, but not sit. And one may heal his [friend’s] body, but not his assets [livestock]. And one may bathe with him in a large bathhouse, but not in a small one. And he may sleep with him in a bed. Rabbi Yehuda says: "[one may sleep in the same bed as the friend] during the summer, but not during the winter, because [during the winter] he will benefit from him." They may sit together on [the same] bed, and one may eat with him at the [same] table, but not from the main dish. However, one may eat [together] from a plentiful main dish. One may not eat with him from a trough which is [put] before workers, and may not work together in the same row [in a field] - these are the words of Rabbi Meir. But the Sages claim that one may work [together as in the same row, so long as each one works] far away [from the other].
+One who vows [not to] benefit from one’s friend before the Sabbatical year may not go down to his field and he may not eat from the [trees] leaning [out of his friend’s field]. [One who vows not to benefit from his friend] during the Sabbatical year may not go down to his field, but may eat from the [trees] leaning [out of his friend’s field]. One who vows [not to  benefit] from his [friend’s] food before the Sabbatical year may go down to his field, but may not eat from his fruit; but [one who vows not to benefit from his friend’s food] during the Sabbatical year may go down [to his field] and eat.
+One who vows [not to] benefit from his friend may not lend [an item] to him or borrow from him; may not lend [money] or borrow [money] from him; and may not sell or buy from him. [If one] says: "lend me your cow," [and the friend] responds: "it is not available [to be lent]," [to which] he responds: "<i>konam</i> on my field, that I will never plow it [with your cow]!" - if [the one who vowed] regularly plowed [his field himself], he is forbidden [from plowing with it], but others are allowed to; [but] if he didn't regularly plow [his field himself], [both] he and others are forbidden [from plowing his field with it].
+[If] one who vows [not to] benefit from his friend [later] has nothing to eat, [the friend is allowed] to go to the storekeeper and say: "Such and such vowed [not to] benefit from me, and I don't know what to do?" - [the storekeeper] gives him [food], and takes payment from [the friend]. If [the one who vowed] needed to build a house [for himself] or build a fence or reap his field, [the friend] may go to workers and say: "Such and such vowed [not to benefit] from me, and I don't know what to do?" - they may do [the work] for him, and go and take payment from [the friend].
+If [the one who vowed not to benefit and his friend] were walking along and [the one who vowed] had nothing to eat, [the friend] may give [food] to another person as a gift and then [the one who vowed] is permitted [to eat it]. If there is no one else with them, he may leave [food] on a rock or on a fence and say: "Behold! this [food] is ownerless, [and available] for anyone that wants [it]," - [the one who vowed] may [then] take and eat it. But Rabbi Yose forbids.
+
+Chapter 5
+
+Neighbors [who share a courtyard], who vow [not to derive benefit] from each other, are prohibited from entering the courtyard. Rabbi Eliezer ben Yaakov says: this one can enter his [share of the courtyard] and this one can enter his. Both of them are prohibited from putting a mill [in the courtyard] or an oven, or to raise chickens [in the courtyard]. If one [of the neighbors] vowed [not to derive benefit] from his friend, he may not enter the [shared] courtyard. Rabbi Eliezer ben Yaakov says: he [the one who vowed] may say to  [his neighbor], "I am entering my [share of the courtyard] and am not entering yours." But the one who vowed is pressured to sell his share [of the courtyard].
+If someone from the marketplace took a vow not to benefit from one [of the owners of a courtyard], he may not enter the entire courtyard.  Rabbi Eliezer ben Yaakov says: he can claim, "I am entering into the portion of the courtyard owned by [other] owners of the courtyard, and I am not entering your share."
+One who vows not to benefit from their friend, and [the friend] owns a bath-house or an olive press which was leased [to a third party] - if [the friend] still has an interest [in the property], [the one who vowed] is forbidden [to utilize them]; if not, [he is] permitted. If one says to one's friend: "<i>konam</i> if I enter your house," or "[<i>konam</i>] if I purchase your field" - and then the owner died, or sold it to someone else, [the one who vowed] is permitted [to enter or buy it]. But if he says: "<i>konam</i> if I enter this house," or "<i>konam</i> if I purchase this field," - even if he died, or sold it to someone else, it is prohibited. 
+[If one vows to someone:] "Behold, I am [prohibited] to you like <i>cherem</i>," the one who vowed is prohibited [from deriving benefit from the other]. [If one vows:] "Behold, you are [prohibited] to me like <i>cherem</i>," the one vowed against is prohibited [from deriving benefit from the one who vowed]. [If one vows:] "Behold, you and I [are prohibited to each other like <i>cherem</i>]," they are both prohibited. But both are permitted [to use] things [publicly available to] the people who ascended from Babylon, and are prohibited [to use] things owned by their city. 
+And what is [considered publicly available] to the people who ascended from Babylon? For example, the Temple Mount, and the [temple] courtyards, and the [water] hole in the middle of the road. And what is [considered] to be owned by the city itself? For example, the town square, the [public] bathhouse, the synagogue, the ark [where the Torah is kept] and the <i>sefarim</i> [books of the Tanach written in holiness, on parchment, and used for personal or public study, or for reading aloud in public. Sometimes the intent is specifically Torah scrolls], and [property of] one who writes over his share [of the public property in the city] to the <i>Nasi</i> [head of the Jewish community in the Land of Israel]. Rabbi Yehuda says: [it is the same,] whether one writes over [his property] to the <i>Nasi</i>, or whether he writes it over to a common citizen. What, then, is [the difference] between writing over to the <i>Nasi</i> and writing over to a common citizen? That one who writes over to the <i>Nasi</i> doesn't need to do any action which enables the transaction. But the Sages say: whether one does this [wrote over to the <i>Nasi</i>] or this [wrote over to a common citizen], one needs to do an action which enables the transaction, and they only referred to a <i>Nasi</i> [here] because that was the case [then, at the time when this was discussed]. Rabbi Yehuda says: People of the Galilee don't need to write over [their property to anyone], since their predecessors wrote it over for them.
+If one vows not to derive any benefit from one's friend, but [the friend] has nothing to eat - he may give [food] to a third party [as a gift], and [the friend] is permitted [to take it]. It once happened in Beit Horon that someone's father was forbidden [by vow] to benefit from him. [Now, the son] was marrying off his [own] son, and said to his friend: "May the courtyard and the festive meal be a gift unto you, on the condition that my father come and celebrate with us at the festive meal." "If it is truly mine," he said, "then let it all be consecrated unto Heaven." [The son] said to [his friend]: "I didn't give my property to you for you to consecrate it unto Heaven!" He replied: "You gave it to me so that you and your father can feast together, and be reconciled, while the transgression of breaking the vow will fall upon [me]!" When the case was presented to the Sages, they ruled: any gift not given in a manner allowing for consecration is not a gift at all. 
+
+Chapter 6
+
+One who vows not to eat cooked foods, it is permissible for them to eat of roasted foods, and seethed foods. If he says: "<i>Konam</i> that I taste any cooked food," he cannot eat anything soupy cooked in a pot, but is allowed to eat solid foods, and he may eat a soft-boiled egg and the gourd baked in hot ashes. 
+One who vows [abstinence] from food made in a pot is only prohibited from food which is boiled. [If] he said "<i>konam</i> [against] anything that goes into a pot that I should not taste it" [then] he is prohibited from all that is cooked in a pot.
+[One who vows abstinence from] pickled [foods], he is only prohibited from a pickled vegetable. [However, if he specified] 'pickled foods that I should not taste' he is prohibited from all pickled foods. [If he swore against] seethed food he is only prohibited from seethed meat. [However, if he specified] 'seethed food that I should not taste' he is prohibited from all seethed foods. [If he swore against] roasted food he is only prohibited from roasted meat. These are the words of Rabbi Yehuda. [However, if he specified] 'roasted food that I should not taste' he is prohibited from all roasted food. [If he swore against] salted food, he is only prohibited from salted fish. [However, if he specified] 'salted food that I should not taste' he is prohibited from all salted food.
+[If he specified] "fish or fishes I shall not taste” he is forbidden them, whether large or small, salted or unsalted, raw or cooked. But he may eat chopped terith and brine. He who vows [abstinence] from mud-fish is forbidden chopped terith, but may eat brine and pickled fish brine.  He who vows [abstinence] from chopped terith may not eat of brine and pickled fish brine. 
+He who vows [abstinence] from milk is permitted to eat curds.    But Rabbi Yose forbids it.  “From curds,” is permitted milk.  Abba Shaul says: he who vows [abstinence] from cheese, is forbidden it, whether salted or unsalted. 
+One who vows [abstinence] from meat, he is permitted [to eat] sauce [cooked in a meat dish] and top [food put on top of the meat when cooked]. Rabbi Yehuda prohibits [these foods]. Rabbi Yehuda said, a story: Rabbi Tarfon forbade me eggs that were cooked with it [meat]." They [the Sages] said to him, "This is so. [But] when [is it true]? When he said "This meat [is prohibited] upon me" because one who swears from something and then it gets mixed with something else, if it [the prohibited food is in a quantity] where it gives flavor, then it is prohibited [to eat this mixture].
+He who vows [abstinence] from wine, may eat food which contains the taste of wine.  If he says, “<i>Konam</i> if I taste this wine”, and it falls into food, if it there is enough to impart taste [to the food] it is forbidden. He who vows [abstinence] from grapes is permitted wine; from olives, is permitted oil.  If he says, “<i>Konam</i> if I taste these olives and grapes”, he is forbidden to eat them and that which comes out of them. 
+He who vows [abstinence] from dates is permitted date honey; From winter grapes, is permitted winter-grape vinegar. Rabbi Yehudah ben Beteira says: if the name of its origin is upon it, and he vows to abstain from it,  he is forbidden [to benefit] from what comes from it.  But the Sages permit it. 
+He who vows [abstinence] from wine is permitted apple-wine; from oil, is permitted sesame oil; from honey, is permitted date honey; from vinegar, is permitted winter grape vinegar; from leeks, is permitted porrets; from vegetables, he is permitted field-vegetables, because it is an accompanying name.
+[He who vows abstinence] from cabbage is forbidden asparagus; from asparagus, is permitted cabbage;   From grits, is forbidden grits pottage; Rabbi Yose permits it; from grits pottage is permitted grits. From grits pottage, is forbidden garlic; Rabbi Yose permits it; from garlic, he is permitted grits pottage.  From lentils, is forbidden lentil cakes; Rabbi Yose permits them; from lentil cakes, is permitted lentils. "...If I eat wheat [or] wheats,” he is forbidden both flour and bread. “If I eat grit [or] grits,” he is forbidden both raw and cooked.  Rabbi Yehudah says: “<i>Konam</i>, if I eat grits or wheat,” he may chew them raw. 
+
+Chapter 7
+
+One who vows [abstinence] from vegetables, is permitted gourds. Rabbi Akiva forbids them. They said to Rabbi Akiva: But does not one say to his messenger 'take for me a vegetable' and he says 'I did not find but gourds.' He said to them: so it is! Or maybe he could have said to him 'I did not find but legumes.' Rather, the gourds are in the category of vegetables and the legumes are not. And he is forbidden the moist Egyptian bean but permitted the dry. 
+One who vows [abstinence] from grain, is forbidden the dry Egyptian bean, these are the words of Rabbi Meir. The Sages say: he is only forbidden the five species. Rabbi Meir says, one who vows from produce, is only forbidden the five species. But one who vows from grain, is forbidden all, and permitted fruits of the tree and vegetables. 
+One who vows [abstinence] from a garment, is permitted sackcloth, a curtain, or a coarse blanket. One who says, "<i>Konam</i>, for wool to be upon me," he is permitted to cover himself with wool shearings. "...for flax to be upon me," he is permitted to cover himself in flax bundles. Rabbi Yehudah says, all goes according to the one who made the vow. If he carried [the wool and flax] and sweated and his odor is bad, and he said, "<i>Konam</i>, wool and flax from being upon me," then he is permitted to cover himself in it but he is forbidden to carry it from behind himself. 
+One who vows [abstinence] from a house, he is permitted the upper story, the words of Rabbi Meir. But the Sages say, the upper story is included in the house. One who vows [abstinence] from the roof is permitted the house.
+One who vows [abstinence] from a bed is permitted the footstool, the words of Rabbi Meir. But the Sages say,  a footstool is included with the bed.  If he vows [abstinence] from a footstool, he is permitted the bed. One who vows [abstinence] from a town, he may enter the town’s [Shabbat] border but may not enter its extension.    But one who vows [not to benefit] from a house, is forbidden from the door-stop and inwards. 
+"<i>Konam</i> these fruits upon me," [or] "They are <i>konam</i> for my mouth," [or] "<i>konam</i> to my mouth," he is prohibited from [ones that were] switched [to replace the prohibited fruit] and from what grew from it [if this fruit was planted]. [If he swore "this fruit is prohibited] that I [shouldn't] eat it" or "that I [shouldn't] taste it" he is permitted to [eat fruit] that was switched [with it] or that was grown [from it], if it is a thing of which the seed decays [in the ground]. But if the seed does not decay, even growths of its growth are prohibited.
+One who says to his wife, “<i>Konam</i> be the work of your hands to me,” or ”<i>Konam</i> be they for my mouth, or “<i>Konam</i> be they to my mouth”, he is forbidden that which is exchanged for them or grown from them.  [If he says “<i>Konam</i>] if I eat or taste [of what they produce],” he is permitted [to benefit] from what is exchanged for them or what grows of them, if it is a thing of which the seed decays [in the ground]. But if the seed does not decay, even the growths of its growth are forbidden. 
+"[<i>Konam</i>] be that which you will produce, I will not eat from it until Pesach”, or “That which you will produce, I will not wear until Pesach”, if she produces it before Pesach he may eat or wear after Pesach. "...that which you produce until Pesach I will not eat”, or “That which you produce until Pesach I will not wear”, if she produces before Pesach he may not eat or wear after Pesach. 
+"[<i>Konam</i>] be any benefit you have from me until Pesach, if you go to your father’s house before the festival [of Sukkot]”, if she goes before Pesach she may not benefit from him until Pesach; if she goes after Pesach [the vow] is subject to, “he shall not break his word” (Numbers 30:3).   [If he says, “<i>Konam</i>] be any benefit you have from me until the festival [of Sukkot] if you go to your father’s house before Pesach”, if she goes before Pesach, she may not benefit from him until the festival [of Sukkot], but she is permitted to go after Pesach. 
+
+Chapter 8
+
+[One who says] "<i>Konam</i>, wine that I will taste today," it is only forbidden until it becomes dark. "This week," he is forbidden the whole week, and Shabbat [belongs to the week] that passed. "This month," he is forbidden the entire month, but Rosh Chodesh [belongs to the month] to come. "This year," he is forbidden for the entire year, but Rosh Hashanah [belongs to the year] to come. "This seven year cycle," he is forbidden for the entire seven year cycle, and the seventh year [belongs to the cycle] that passed. and if he says "one day," "one week,""one month,""one year,""one seven year cycle," he is forbidden from  day to day.
+"Until Passover," he is forbidden until it reaches Passover. "Until it will be," he is forbidden until it passes. "Until before Passover," Rabbi Meir says, he is forbidden until it reaches [Passover]. Rabbi Yosi says, he is forbidden until it passes.
+"Until the grain harvest," "until the wine vintage," "until the olive harvest," he is only forbidden until it reaches [these harvests]. This is the rule: Anything that has a set time and he says, "until it reaches that time," he is forbidden until that time. If he says, "until it will be," he is forbidden until it passes. And anything that does not have a set time, whether he says "until it will be" or whether he says "until it reaches," he is only forbidden until it arrives.
+"Until the summer," "until it will be the summer,"  until the people start to gather [figs] into baskets. "Until the summer passes," until the mats [used for drying figs] are folded up. "Until the grain harvest,"  until the nation begins to harvest wheat but not to harvest barley. All goes according to the place of his vow, if he was in a mountain, by [the harvest of] a mountain, if he was in a valley, by the valley. 
+"Until the rains," "until there has been rain," until  the second rain falls. Rabbi Shimon ben Gamliel says, until it reaches the time of the second rain. "Until the rain stops," until all of Nissan passes, these are the words of Rabbi Meir. Rabbi Yehudah says, until Passover passes. "<i>Konam</i>, wine that I will not taste this year;" if they add on to the year, he is forbidden during the year and the extension. "Until the beginning of Adar," until the beginning of Adar I. "Until the end of Adar," until the end of Adar I. Rabbi Yehudah says, "<i>Konam</i>, wine that I will not taste until it will be Passover," he only forbidden until the night of Passover, because he only intended until the time that it is the way of men to drink wine.
+One who says, "<i>Konam</i>, meat that I will not taste until it will be the fast (i.e. Yom Kippur), he is only forbidden until the night of the fast, because he only intended until the time that it is the way of people to eat meat. Rabbi Yosi his son says, "<i>Konam</i>, garlic that I will not taste until it will be Shabbat, he is only forbidden until the night of Shabbat, because he only intended until the time when it is the way of men to eat garlic.
+One who says to his friend, "<i>Konam</i>, that I benefit from you if you don't come and take for your sons one <i>cor</i> of wheat and two barrels of wine." Behold this one is able to nullify his vow without a sage, and he will say to him, "you only said this for my honor, and this is my honor [not to take from you]!" And also one who says to his friend: "<i>Konam</i>, that you benefit from me, if you don't come and give to my son one <i>cor</i> of wheat and two barrels of wine," Rabbi Meir says: he is forbidden, until he gives. The Sages say, even in this he is able to nullify his vow without a sage, and he will say to him,"Behold it is like I already accepted it." If they were pressuring him to marry his sister's daughter, and he says, "<i>Konam</i>, that she should benefit from me forever;" so too, one who divorces his wife and says "<i>Konam</i>, that my wife should benefit from me forever;" these are both permitted to benefit from him because his intent was only towards marriage. If he was pressuring his friend to eat with him, and he says, "<i>Konam</i>, into your house I shall not enter,""A drop of cold water I will not taste from you," he is permitted to enter his house and taste cold water  because his intent was only towards eating and drinking.  
+
+Chapter 9
+
+Rabbi Eliezer says, we give a person an opening [to a vow] by reference to the honor of their father and mother. The Sages forbid doing so. Rabbi Tzadok said, that rather than giving an opening through the honor of their father and mother, open with honor of God. [The Sages retort:] If so there would be no vows! The Sages agree to Rabbi Eliezer in a matter between him and his father and mother, that we may open with the honor of his father and mother. 
+And furthermore Rabbi Eliezer said: They make an opening for a vow by reference to a new fact; but the Sages forbid it.  How so? He said, “<i>Konam</i> that I will not benefit from so and so,” and he [the latter] then became a scribe, or was about to give his son in marriage, and he said, “Had I known that he would become a scribe or was about to give his son in marriage, I would not have vowed;”  [Or if he said,] “<i>Konam</i>, is this house that I will not enter,” and it became a synagogue, and he declared, “Had I known that it would become a synagogue, I would not have vowed,”—Rabbi Eliezer permits [the vow to be released], but the Sages forbid it. 
+Rabbi Meir says, there are things that are like a new fact but are not like a new fact, but the Sages didn't agree with him. How is this? He said "<i>Konam</i> that I will not marry so and so because her father is wicked." They said to him, "He [the father] died" or "he has repented [from his wicked ways]." [He said:] "<i>Konam</i>, is this house that I will not enter because the dog inside it is bad," or "there is a snake inside it." They said to him, "The dog has died" or "the snake was killed." These cases are like a new fact but not a new fact. But the Sages did not agree with him.
+Further, Rabbi Meir said, we make an opening from verses in the Torah and say to him, "If you had known that you would transgress (Leviticus 19:18) "don't take revenge" or "don't bear a grudge" and (Leviticus 19:17) "don't hate your brother in your heart" and (Leviticus 19:18) "love your neighbor as yourself" and (Leviticus 25:36) "that your brother may live with you" [because] maybe he will become poor and you will not be able to support him?" And he responds "Had I known that it is so, I would not have vowed," his vow is released.
+They make an opening for a person by reference to a wife’s <i>ketubah</i>.  And it once happened that a man vowed not to benefit from his wife and her <i>ketubah</i> amounted to four hundred denarii.    He went before Rabbi Akiva, who ordered him to pay her the <i>ketubah</i>.  He said to him, “Rabbi!  My father left eight hundred denarii, of which my brother took four hundred and I took four hundred. Isn’t it enough that she should receive two hundred and I two hundred?”  Rabbi Akiva replied: even if you have to sell the hair of your head you must pay her her ketubah.  He said to him, “Had I known that it is so, I would not have vowed.”  And Rabbi Akiva released his vow.   
+They make openings by reference to the <i>Shabbatot</i> and festivals.  At first they used to say: on those days the vow is cancelled, but for others it is forbidden, until Rabbi Akiva came and taught: a vow which is partially released is entirely released. 
+How so? If one says, “<i>Konam</i> that I will not benefit from any of you,” if one of them was released, they are all released.  "That I will not benefit from this one or this one”: If the first was released, all are released; if the last one was released, he is released, but the rest are forbidden.  If the middle person was released, those [mentioned] after him are [also] released, but those [mentioned] before him are forbidden.   [If one says,] “That I will not benefit from this one [at the price of an] offering, and from this one [at the price of an] offering,” they each require a separate <i>petach</i> [an opening in a vow that enables annulment either due to improper or mistaken original intent, or indication that the person’s mind was unsettled at the time of making the vow].   
+“<i>Konam</i> that I will not drink wine, because wine is damaging to the stomach.” They said to him, “But isn't mature wine is beneficial to the stomach?” He is released in respect of mature wine, and not only in respect of mature wine, but of all wine.  “<i>Konam</i> that I will not eat onions, because they are damaging to the heart.”  They said to him, “But village onions are good for the heart,”  He is released in respect of village onions, and not only in respect of village onions, but of all onions.  Such a case  happened, and Rabbi Meir permitted all onions.  
+They open one’s vows [by reference] to his own honor and the honor of his children.  They say to him, “Had you known that tomorrow they will say of you, ‘It is the regular habit of so-and-so to divorce his wives’; and concerning your daughters they will say, ‘They are the daughters of a divorced woman. What did their mother see in order to be divorced?’"   If he replies, “Had I known that it is so, I would not have vowed,” he is released. 
+“<i>Konam</i> that I will not marry that ugly woman,” and she turns out to be beautiful;  “That black-skinned woman,” and she turns out to be light-skinned;  “That short woman,” and she turns out to be tall, he is permitted to marry her; not because she was ugly, and became beautiful, or black and became light-skinned, short and grew tall, but because the vow was in error.  And it happened with one who vowed not to benefit from his sister’s daughter, and she was taken into Rabbi Ishmael’s house and they made her beautiful.  Rabbi Ishmael said to him, “My son!  Did you vow not to marry his one?”  He said, “No,” and Rabbi Ishmael permitted her [to him].  In that hour Rabbi Ishmael wept and said, “The daughters of Israel are beautiful, but poverty disfigures them.”   And when Rabbi Ishmael died, the daughters of Israel raised a lament, saying, “Daughters of Israel weep for Rabbi Ishmael.”  And thus it is said too of Saul, “Daughters of Israel, weep for Saul” (II Samuel 1:24). 
+
+Chapter 10
+
+A betrothed young woman, her father and her betrothed husband annul her vows.   If her father annulled [her vow] but not the husband, or if the husband annulled [it] but not the father, it is not annulled; and it goes without saying if one of them upheld [it]. 
+If the father dies, his authority does not pass over to the husband. If the husband dies, his authority passes over to the father.  In this respect, the father’s power is greater than the husband’s.  But in another respect, the husband’s power is greater than that of the father, for the husband can annul [her vows] when she attains her majority but the father cannot annul her vows when she attains her majority. 
+If she vowed as a betrothed woman, and then was divorced on that day and betrothed [again] on the same day, even a hundred times, her father and last betrothed husband can annul her vows.  This is the general rule: as long as she has not passed out into her own domain for one hour, her father and last husband can annul her vows. 
+It is the way of disciples of the sages, before the daughter of one of them departs from him, he says to her, “All the vows which you vowed in my house are annulled.”  Likewise the husband, before she enters into his domain would say to her, “All the vows which you vowed before you entered my domain are annulled,” because once she enters into his domain he cannot annul them.  
+A girl who has attained her majority who waited twelve months, or a widow [who waited] thirty days,  —  Rabbi Eliezer says: since her husband is responsible for her maintenance, he may annul [her vows].  But the Sages say: the husband cannot annul [her vows] until she enters into his domain. 
+A woman waiting for levirate marriage whether from one or for two brothers-in-law: Rabbi Eliezer says: he can annul [her vows].  Rabbi Yehoshua says: [only if she waits] for one, but not for two. Rabbi Akiva says: neither for one nor for two.  Rabbi Eliezer said: with a man whom he acquired for himself, he can annul her vows, for a woman bequeathed to him by Heaven is it not logical that he can break her vows!   Rabbi Akiva said to him: No! If you speak of a woman whom he acquires for himself, that is because others have no rights in her; will you say [the same] of a woman given to him by Heaven, in whom others too have rights!   Rabbi Yehoshua said to him: Akiva, your words apply to two brothers-in-law; but what will you answer if there is only one brother-in-law?  He said to him: the dead husband's wife is not as completely acquired to the brother-in-law as a betrothed girl is to her [betrothed] husband. 
+One who says to his wife, “All vows which you vow from now until I return from such and such a place behold, they are upheld,” he has not said anything. "[All vows which you may vow from now until I return from such and such a place], behold, they are annulled,”: Rabbi Eliezer says: they are annulled.  The Sages say:  they are not annulled.  Said Rabbi Eliezer: if he can annul vows which have already had the force of a prohibition, surely he can annul those which have not had the force of prohibition!  They said to him: behold, it is said, “Her husband may uphold it, and her husband may annul it” (Numbers 30:14), that which has entered the category of upholding, has entered the category of annulment; but that which has not entered the category of upholding, has not entered the category of annulment. 
+The annulment of vows is the whole day. This may result in a stringency or in a leniency.   How is this so?  If she vowed on the eve of the Sabbath, he can annul on the eve of the Sabbath and on the Sabbath day until nightfall.  If she vowed just before nightfall, he can annul only until nightfall: for if night fell and he had not annulled it, he can no longer annul it. 
+
+Chapter 11
+
+And these are the vows which he can annul: vows which involve self-denial.    “If I bathe” or “If I do not bathe;” “If I adorn myself,” or, “If I do not adorn myself.” Rabbi Yose said: these are not vows of self-denial. 
+But these are vows of self-denial:  If she says, “<i>Konam</i> be the produce of the [whole] world to me”, this he can annul. “[<i>Konam</i> be] the produce of this region to me,” he should bring to her from a different region.   “[<i>Konam</i> be] the produce of this shopkeeper to me”, he cannot annul. But if he can obtain his sustenance only from him, he can annul, the words of Rabbi Yose. 
+[If she vows], “<i>Konam</i>, that which I will not benefit from people,” he cannot annul, and she can benefit from gleanings, forgotten sheaves, and the corners of the field.   [If one says], “<i>Konam</i> be the benefit which priests and Levites have from me”, they can take [from him] against his will.   "These priests and Levites have from me,” other [priests and Levites] should take. 
+[If she vows,] “<i>Konam</i> that which I will not do for my father,” [or] “your father,” [or] “my brother,” [or] “your brother,” [the husband] cannot annul it.  "That which I will not do for you,” he need not annul it.   Rabbi Akiva says: he should annul it, lest she make more than is fitting for him.   Rabbi Yohanan ben Nuri said: he should annul it, lest he divorce her and she be forbidden to him. 
+If his wife vowed, and he thought that his daughter had vowed, or if his daughter vowed and he thought that his wife had vowed;  If she took the vow of a Nazirite, and he thought that she had vowed by a korban, or if she vowed by a korban, and he thought that she vowed a Nazirite vow;  If she vowed [to abstain] from figs, and he thought that she vowed [to abstain] from grapes, or if she vowed [to abstain] from grapes and he thought that she vowed from figs, he must annul [the vow] again. 
+If she says, “<i>Konam</i> these figs and grapes which I will not taste”, and he upholds [the vow] in respect of figs, the whole [vow] is upheld;  If he annuls it in respect of figs, it is not annulled, unless he annuls in respect of grapes too.  If she says, “<i>Konam</i> the figs that I will not eat and these grapes that I will not eat”, they are two vows. 
+“I knew that there were vows, but I did not know that they were vows that could be annulled”, he may annul them [now].  [But if he says:] “I knew that I could annul them, but I did not know that this was a vow,”  Rabbi Meir says: he cannot annul it,  But the Sages say: he can annul. 
+If he is under a vow that his son-in-law shall not benefit from him, and he wants to give money to his daughter, he says to her, “This money is given to you as a gift, providing that your husband has no rights with it, [and it is only given to you] so that may put to your personal use.”
+“But every vow of a widow and of a divorcee. . . shall be binding upon her” (Numbers 30:9).    How is this so?  If she said, “Behold, I will be a Nazirite after thirty days”, even if she married within the thirty days, he cannot annul it. If she vows while in her husband’s domain, he can annul [the vow] for her.  How is this so?  If she said, “Behold, I will be a Nazirite after thirty days,” even though she was widowed or divorced within the thirty days, it is annulled.  If she vowed on one day, and he divorced her on the same day and took her back on the same day, he cannot annul it.  This is the general rule: once she has gone into her own domain [even] for a single hour, he cannot annul. 
+There are nine young girls whose vows stand:    A girl who attained her majority who is an orphan;    a young girl [who vowed] and [then] attained her majority who is an orphan; a young girl who has not yet attained her majority who is an orphan;   a girl who attained her majority and whose father died;   a young girl [who vowed, then] attained her majority and whose father died;   a young girl who has not yet attained her majority and whose father died;  a young girl whose father died, and after her father died she attained her majority;   a girl who has attained her majority whose father is alive;  a young girl who [vowed, then] attained her majority and whose father is alive.   Rabbi Yehudah says: also one who married off his daughter while a minor, and she was widowed or divorced and returned to him [her father] and she is still a young girl. 
+“<i>Konam</i> the benefit that I will not derive from my father or from your father if I make anything for you,”   “the benefit that I will derive from you, if I make anything for my father or your father,” he can annul. 
+At first they would say: three women must be divorced and receive their ketubah:   She who says: “I am defiled to you”; “Heaven is between me and you”;   “I have been removed from the Jews.”   But subsequently they changed the ruling to prevent her from setting her eye on another and spoiling herself to her husband:  Rather, she who says, “I am defiled unto you”—must bring proof of her words.  “Heaven is between me and you”—they [shall appease them] by a request.  “I have been removed from the Jews” — he [the husband] must annul his portion, and she may have relations with him, and she shall be removed from other Jews. 
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+Mishnah Nedarim
+משנה נדרים
+Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]
+https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI
+
+Mishnah Nedarim
+
+
+
+Chapter 1
+
+<b>A</b>LLE U<small>MSCHREIBUNGEN VON</small> G<small>ELÜBDEFORMELN</small><sup class="footnote-marker">1</sup><i class="footnote"> Cf. Num. 30,1ff.</i> <small>GLEICHEN DEN</small> G<small>ELÜBDEFORMELN</small>, <small>VON</small> B<small>ANNFORMELN</small><sup class="footnote-marker">2</sup><i class="footnote"> Cf. Lev. 27,28.</i> <small>DEN</small> B<small>ANNFORMELN</small>, <small>VON</small> E<small>IDFORMELN DEN</small> E<small>IDFORMELN UND VON</small> N<small>AZIRFORMELN</small><sup class="footnote-marker">3</sup><i class="footnote"> Cf. Num. 6,1ff.</i> <small>DEN</small> N<small>AZIRFORMELN</small>. S<small>PRICHT JEMAND ZU SEINEM</small> N<small>ÄCHSTEN</small>: <small>ICH SEI DIR ABGELOBT</small><sup class="footnote-marker">4</sup><i class="footnote"> Dh. jeder Genuß von dir sei mir wie durch Gelübde verboten.</i>, <small>ICH SEI DIR ABGESONDERT</small>, <small>ICH SEI DIR ENTFERNT</small>, <small>DAS</small><sup class="footnote-marker">5</sup><i class="footnote"> Dh. das deinige sei mir durch Gelübde, Eid &amp;c. zu essen &amp;c. verboten. So nach unserer Lesart; manche Texte haben <span dir="rtl">שאיני</span> (weiter in allen Texten abwechselnd): daß ich nicht, dh. das genannte Gelübde, Eid &amp;c. habe Geltung, falls ich esse &amp;c.</i> <small>ICH DEINES ESSE</small>, <small>DAS ICH DEINES KOSTE</small>, <small>SO IST ES IHM VERBOTEN</small>. S<small>AGT JEMAND</small>: <small>ICH WILL FÜR DICH AUSGESTOSSEN</small><sup class="footnote-marker">6</sup><i class="footnote"> Dh. ich will für dich als Exkommunizierter gelten, mit dem jeder Verkehr, u. dem einen Genuß zu gewähren verboten ist; od. auch zu ergänzen: falls ich deines esse &amp;c. <span dir="rtl">נדױ</span> (v. <span dir="rtl">נרה</span> <i>verstoßen, ausstoßen</i>) ist die leichtere Form des Bannspruches (<span dir="rtl">חרם</span>); cf. Mq. Fol. 15a.</i> <small>SEIN</small>, <small>SO MEINT</small><sup class="footnote-marker">7</sup><i class="footnote"> Das im Texte gebrauchte Wort heißt eigentl. <i>reiben, kratzen</i>, wohl wegen der Gebärde des Kopfkratzens beim intensiven Nachdenken od. Überlegen.</i> R. A͑<small>QIBA HIERBEI ERSCHWEREND ZU ENTSCHEIDEN</small>. <b>S</b><small>AGT JEMAND</small>: <small>WIE DAS</small> G<small>ELOBTE DER</small> F<small>REVLER</small><sup class="footnote-marker">8</sup><i class="footnote"> Mit einem solchen Gelübde sei ihm das vor ihm liegende Brot belegt.</i>, <small>SO IST DIES EIN</small> G<small>ELÜBDE DES</small> N<small>AZIRATES</small>, <small>DES</small> O<small>PFERS UND DES</small> E<small>IDES</small><sup class="footnote-marker">9</sup><i class="footnote"> Ißt er das Brot, so hat er ein Nazirat von 30 Tagen abzuhalten, wegen der Übertretung (cf. Lev. Kap. 5) ein Opfer darzubringen u. einen Eid gebrochen. Frevler pflegen bei Nazirat u. Opfer zu geloben u. zu schwören.</i>. S<small>AGT ER</small>: <small>WIE DAS</small> G<small>ELOBTE DER</small> R<small>EDLICHEN</small>, <small>SO HAT ER NICHTS</small><sup class="footnote-marker">10</sup><i class="footnote"> Diese geloben, u. schwören nicht.</i><small>GESAGT</small>. W<small>ENN ABER</small>: <small>WIE IHR</small> G<small>ESPENDETES</small>, <small>SO IST DIES EIN</small> G<small>ELÜBDE DES</small> N<small>AZIRATES UND DES</small> O<small>PFERS</small><sup class="footnote-marker">11</sup><i class="footnote"> Sie spenden freiwillige Opfer, aber geloben u. schwören nicht.</i>.
+<b>S</b><small>AGT JEMAND</small>: Q<small>ONAM</small>, Q<small>ONAḤ</small>, Q<small>ONAS</small><sup class="footnote-marker">12</sup><i class="footnote"> Nach dem T. Umschreibungen u. Verstümmelungen des W.s <span dir="rtl">קרבן</span>, Opfer, Opfergelübde, das für die Umgangssprache als zu heilig galt, als Schwüre od. Verwünschungen gebraucht; die Versuche zur etymolog. Erklärung sind gewagt u. gänzlich unnötig.</i>, <small>SO SIND ES</small> U<small>MSCHREIBUNGEN FÜR</small> Q<small>ORBAN</small>’<sup class="footnote-marker">13</sup><i class="footnote"> Opfer. Wenn jemand beispielsweise sagt: dieses Brot sei für mich Q., so ist ihm der Genuß desselben verboten, als wäre es Opfergut.</i>. W<small>ENN</small> Ḥ<small>EREQ</small>, Ḥ<small>EREKH</small>, Ḥ<small>EREPH</small>, <small>SO SIND ES</small> U<small>MSCHREIBUNGEN FÜR</small> Ḥ<small>EREM</small><sup class="footnote-marker">14</sup><i class="footnote"> Bann, Banngelöbnis; cf. Anm. 151 mut. mut.</i>. W<small>ENN</small> N<small>AZIQ</small>, N<small>AZIḤ</small>, P<small>AZIḤ</small>, <small>SO SIND ES</small> U<small>MSCHREIBUNGEN FÜR</small> N<small>AZIR</small><sup class="footnote-marker">15</sup><i class="footnote"> Nahm er ein solches auf sich, so muß er ein 30tägiges Nazirat absolvieren.</i>. W<small>ENN</small> Š<small>EBUTHA</small>, Š<small>EQUQA</small>, <small>ODER WENN JEMAND BEI</small> M<small>OHI</small><sup class="footnote-marker">16</sup><i class="footnote"> Dieses Wort ist eine Kürzung od. Nebenform v. <span dir="rtl">מומתא</span>, Schwur, Eid, nach anderer Erklärung v. <span dir="rtl">משה</span>, bei dem er schwört.</i> <small>GELOBT</small>, <small>SO SIND ES</small> U<small>MSCHREIBUNGEN FÜR</small> Š<small>EBUA͑</small><sup class="footnote-marker">17</sup><i class="footnote"> Schwur, Eid. Die als Umschreibungen angeführten Worte sind offenbare Verstümmelungen, die wohl im Gebrauche waren, u. die Versuche etymologischer Erklärung (cf. Krochmal, <i>Scholien</i> p. 228) sind müßig.</i>.
+<b>S</b><small>AGT JEMAND</small>: <small>NICHT SEI PROFAN</small>, <small>WAS ICH DEINES</small><sup class="footnote-marker">18</sup><i class="footnote"> Es soll wie Geopfertes gelten u. ihm zum Genüsse verboten sein.</i><small>ESSE</small>, <small>NICHT TAUGLICH</small>, <small>NICHT ERLAUBT</small>, <small>NICHT</small> <small>REIN</small>, <small>UNREIN</small>, Ü<small>BRIGGEBLIEBENES</small>, V<small>ERWERFLICHES</small><sup class="footnote-marker">19</sup><i class="footnote"> Was vom Opferfleische nach der Essensfrist übrig bleibt, ist zum Genusse verboten (Lev. 7,17); was außerhalb des Ortes u. der Frist gegessen werden soll, ist ‘verwerflich’ u. ebenfalls verboten.</i>, <small>SO IST ES IHM VERBOTEN</small>. S<small>AGT JEMAND</small>: <small>WIE DAS</small> L<small>AMM</small><sup class="footnote-marker">20</sup><i class="footnote"> Das als tägliches Opfer dargebracht wird; Ex. 29,39ff.</i>, <small>WIE DIE</small> S<small>CHUPPEN</small><sup class="footnote-marker">21</sup><i class="footnote"> Des Tempels zur Aufbewahrung der Opfertiere u. des Holzes.</i>, <small>WIE DAS</small> H<small>OLZ</small>, <small>WIE DIE</small> F<small>EUEROPFER</small>, <small>WIE DER</small> A<small>LTAR</small>, <small>WIE DER</small> T<small>EMPEL</small>, <small>WIE</small> J<small>ERUŠALEM</small>, <small>ODER WENN ER BEI EINEM DER</small> D<small>IENSTGERÄTE DES</small> A<small>LTARS GELOBT</small>, <small>AUCH OHNE</small> <small>DAS</small> W<small>ORT</small> ‘O<small>PFER</small>’ <small>ZU ERWÄHNEN</small>, <small>SO HAT ER BEIM</small> O<small>PFER GELOBT</small>. R. J<small>EHUDA SAGT</small>, <small>WER</small> ‘J<small>ERUŠALEM</small>’<sup class="footnote-marker">22</sup><i class="footnote"> Ohne die Vergleichspartikel ‘wie’.</i> <small>SAGT</small>, <small>HABE NICHTS GESAGT</small>.
+<b>S</b><small>AGT JEMAND</small>: O<small>PFER</small>, B<small>RANDOPFER</small>, S<small>PEISOPFER</small>, S<small>ÜNDOPFER</small>, D<small>ANKOPFER</small>, F<small>RIEDENSOPFER SEI</small>, <small>WAS ICH DEINES ESSE</small>, <small>SO IST ES IHM VERBOTEN</small>; R. J<small>EHUDA ERLAUBT</small><sup class="footnote-marker">23</sup><i class="footnote"> Wenn er nicht ‘wie’ sagt.</i><small>ES</small>. S<small>AGT ER</small>: <small>DAS</small> O<small>PFER</small>, <small>WIE</small> O<small>PFER</small>, O<small>PFER SEI</small>, <small>WAS ICH DEINES ESSE</small>, <small>SO IST ES IHM VERBOTEN</small>. S<small>AGT JEMAND</small>: <small>NIGHT</small> O<small>PFER</small>, <small>WAS ICH DEINES NICHT ESSE</small>, <small>SO IST ES IHM NACH</small> R. M<small>EÍR VERBOTEN</small>.<b>W</b><small>ENN JEMAND ZU SEINEM</small> N<small>ÄCHSTEN SAGT</small>: Q<small>ONAM</small>, <small>WAS MEIN</small> M<small>UND MIT DIR SPRICHT</small>, <small>WAS MEINE</small> H<small>AND MIT DIR TUT</small>, <small>WAS MEIN</small> F<small>USS MIT DIR GEHT</small>, <small>SO IST ES IHM VERBOTEN</small>.
+
+Chapter 2
+
+<b>F</b>OLGENDE G<small>ELÜBDE</small> <small>SIND ERLAUBT</small><sup class="footnote-marker">1</sup><i class="footnote"> Dh. nichtig u. nicht bindend.</i>: <small>WENN JEMAND SAGT</small>: P<small>ROFANES</small>, <small>WAS ICH DEINES ESSE</small>, <small>WIE</small> S<small>CHWEINEFLEISCH</small>, <small>WIE</small> G<small>ÖTZENWERK</small>, <small>WIE AUSGEHERZTE</small> F<small>ELLE</small><sup class="footnote-marker">2</sup><i class="footnote"> Zu götzendienstlichem Zwecke in der Herzgegend durchlocht; cf. Az. Fol. 32a.</i>, <small>WIE</small> A<small>AS</small>, <small>WIE</small> T<small>OTVERLETZTES</small>, <small>WIE</small> E<small>KELTIERE UND</small> K<small>RIECHTIERE</small>, <small>WIE DIE</small> T<small>EIGHEBE</small> A<small>HRONS UND SEINE</small> H<small>EBE</small><sup class="footnote-marker">3</sup><i class="footnote"> Die dem Priester zukommen.</i>, <small>SO IST ES IHM ERLAUBT</small>. W<small>ENN JEMAND ZU SEINER</small> F<small>RAU SAGT</small>: <small>SEI MIR WIE MEINE</small> M<small>UTTER</small> <small>VERBOTEN</small>, <small>SO ÖFFNE MAN IHM EINEN</small> A<small>USWEG</small><sup class="footnote-marker">4</sup><i class="footnote"> Zur Auflösung des Gelübdes.</i> <small>VON ANDERER</small> S<small>EITE</small>, <small>DAMIT ER HIERBEI</small><sup class="footnote-marker">5</sup><i class="footnote"> Bei der Entsagung des ehelichen Umganges mit seiner Frau.</i> <small>NICHT LEICHTFERTIG SEI</small>. <b>S</b><small>AGT JEMAND</small>: Q<small>ONAM</small>, <small>WENN ICH SCHLAFE</small>, <small>WENN ICH SPRECHE</small>, <small>WENN ICH GEHE</small>, <small>ODER SAGT JEMAND ZU SEINER</small> F<small>RAU</small>: Q<small>ONAM</small>, <small>WENN ICH DIR BEIWOHNE</small>, <small>SO GILT HIERBEI</small>:<sup class="footnote-marker">6</sup><i class="footnote"> Num. 30,3.</i><i>er soll sein Wort nicht entweihen</i>. <b>S</b><small>AGT JEMAND</small>: <small>EIN</small> S<small>CHWUR</small>, <small>DASS ICH NICHT SCHLAFEN WERDE</small>, <small>NICHT SPRECHEN</small>, <small>NICHT GEHEN</small>, <small>SO IST ES IHM</small><sup class="footnote-marker">7</sup><i class="footnote"> Da ein Schwur auch abstrakte Dinge erfaßt.</i><small>VERBOTEN</small>.
+S<small>AGT JEMAND</small>: O<small>PFER</small>, <small>WAS ICH DEINES NICHT ESSE</small>, <small>DIES</small> O<small>PFER</small>, <small>WAS ICH DEINES ESSE</small>, <small>NICHT</small> O<small>PFER</small>, <small>WAS ICH DEINES NICHT ESSE</small>, <small>SO IST ES IHM ERLAUBT</small>. <sup>ii 2</sup><b>S</b><small>AGT JEMAND</small>: <small>EIN</small> S<small>CHWUR</small>, <small>DASS ICH DEINES NICHT ESSE</small>, <small>DIESER</small> S<small>CHWUR</small>, <small>WENN ICH DEINES ESSE</small>, <small>KEIN</small> S<small>CHWUR</small>, <small>WENN ICH DEINES NICHT ESSE</small>, <small>SO IST ES IHM VERBOTEN</small>. H<small>IERIN IST ES BEI</small> S<small>CHWÜREN STRENGER ALS BEI</small> G<small>ELÜBDEN</small>; <small>IN MANCHEM ABER IST ES BEI</small> G<small>ELÜBDEN STRENGER ALS BEI</small> S<small>CHWÜREN</small>, <small>UND ZWAR</small>: S<small>AGT JEMAND</small>: Q<small>ONAM SEI DIE</small> F<small>ESTHÜTTE</small>, <small>DIE ICH MACHEN</small>, <small>DER</small> F<small>ESTSTRAUSS</small>, <small>DEN ICH NEHMEN</small>, <small>DIE</small> T<small>EPHILLIN</small>, <small>DIE ICH ANLEGEN SOLLTE</small>, <small>SO IST ES IHM</small>, <small>WENN ALS</small> G<small>ELÜBDE</small>, <small>VERBOTEN</small>, <small>UND WENN ALS</small> S<small>CHWUR</small>, <small>ERLAUBT</small>, <small>WEIL MAN NICHT SCHWÖREN KANN</small>, G<small>EBOTE ZU ÜBERTRETEN</small>.
+<b>E</b><small>S GIBT EIN</small> G<small>ELÜBDE IN EINEM</small> G<small>ELÜBDE</small>, <small>NICHT ABER EINEN</small> S<small>CHWUR IN EINEM</small> S<small>CHWURE</small>. U<small>ND ZWAR</small>: <small>WENN JEMAND SAGT</small>: <small>ICH WILL</small> N<small>AZIR SEIN</small>, <small>WENN ICH ESSE</small>, <small>ICH WILL</small> N<small>AZIR SEIN</small>, <small>WENN ICH ESSE</small>, <small>UND DARAUF ISST</small>, <small>SO IST ER DURCH JEDES</small> G<small>ELÜBDE</small> <small>VERPFLICHTET</small><sup class="footnote-marker">8</sup><i class="footnote"> Er muß 2mal das vorschriftsmäßige Nazirat von 30 Tagen absolvieren.</i>; <small>WENN ABER</small>: <small>EIN</small> S<small>CHWUR</small>, <small>DASS ICH NICHT ESSE</small>, <small>EIN</small> S<small>CHWUR</small>, <small>DASS ICH NICHT ESSE</small>, <small>UND DARAUF ISST</small>, <small>SO IST ER NUR EINMAL SCHULDIG</small><sup class="footnote-marker">9</sup><i class="footnote"> Zur Darbringung eines Opfers verpflichtet.</i>.
+<b>B</b><small>EI UNBESTIMMTEN</small> G<small>ELÜBDEN IST ZU ERSCHWEREN</small>, <small>BEI NÄHER BEZEICHNETEN ZU ERLEICHTERN</small>. Z<small>UM</small> B<small>EISPIEL</small>: <small>SAGT JEMAND</small>: <small>ES</small><sup class="footnote-marker">10</sup><i class="footnote"> Irgend eine Speise, die vor ihm liegt.</i><small>SEI MIR WIE GESALZENES</small> F<small>LEISCH</small>, <small>WIE</small> G<small>USSOPFERWEIN</small>, <small>SO IST ES IHM</small>, <small>WENN ER SOLCHE FÜR GOTT</small><sup class="footnote-marker">11</sup><i class="footnote"> Opferfleisch, das gesalzen werden muß (cf. Lev. 2,13), od. Wein, der auf dem Altar als Gußopfer verwendet wird.</i><small>MEINTE</small>, <small>VERBOTEN</small>, <small>UND WENN SOLCHE FÜR DEN</small> G<small>ÖTZENDIENST</small>, <small>ERLAUBT</small><sup class="footnote-marker">12</sup><i class="footnote"> Weil man bei verbotenen Dingen nicht geloben kann; ob. Fol. 13b.</i>; <small>IST ES UNENTSCHIEDEN</small>, <small>SO IST ES IHM VERBOTEN</small>. S<small>AGT JEMAND</small>: <small>ES</small><sup class="footnote-marker">13</sup><i class="footnote"> Irgend ein Gegenstand.</i><small>SEI MIR WIE</small> B<small>ANNGUT</small>, <small>SO IST ES IHM</small>, <small>WENN ER</small> G<small>OTT GEWEIHTES</small> B<small>ANNGUT MEINTE</small>, <small>VERBOTEN</small>, <small>UND WENN DEN</small> P<small>RIESTERN GEWEIHTES</small><sup class="footnote-marker">14</sup><i class="footnote"> Das im Besitze der Priester profan ist.</i> B<small>ANNGUT</small>, <small>ERLAUBT</small>; <small>IST ES UNENTSCHIEDEN</small>, <small>SO IST ES IHM VERBOTEN</small>. S<small>AGT JEMAND</small>: <small>ES SEI MIR WIE</small> Z<small>EHNT</small>, <small>SO IST ES IHM</small>, <small>WENN ER DEN</small> V<small>IEHZEHNTEN</small><sup class="footnote-marker">15</sup><i class="footnote"> Cf. Lev. 27,32; dieser wird erst durch die Bezeichnung als solcher geweiht.</i><small>MEINTE</small>, <small>VERBOTEN</small>, <small>UND WENN DEN VON DER</small> T<small>ENNE</small><sup class="footnote-marker">16</sup><i class="footnote"> Dieser ist an sich verboten (Fol. 13b) u. das zurückbleibende Getreide erst nach Absonderung desselben zum Genusse erlaubt.</i>, <small>ERLAUBT</small>; <small>IST ES UNENTSCHIEDEN</small>, <small>SO IST ES IHM VERBOTEN</small>. S<small>AGT JEMAND</small>: <small>ES SEI MIR WIE</small> H<small>EBE</small>, <small>SO IST ES IHM</small>, <small>WENN ER DIE</small> H<small>EBE DER</small> T<small>EMPELKAMMER</small><sup class="footnote-marker">17</sup><i class="footnote"> Cf. Seq. III,1.</i><small>MEINTE</small>, <small>VERBOTEN</small>, <small>UND WENN DIE DER</small> T<small>ENNE</small>, <small>ERLAUBT</small>; <small>IST ES UNENTSCHIEDEN</small>, <small>SO IST ES IHM VERBOTEN</small> – <small>SO</small> R. M<small>EÍR</small>. R. J<small>EHUDA SAGT</small>, <small>WENN</small> ‘H<small>EBE</small>’ <small>SCHLECHTHIN</small>, <small>SEI ES IHM IN</small> J<small>UDÄA VERBOTEN UND IN</small> G<small>ALILÄA ERLAUBT</small>, <small>WEIL DIE</small> L<small>EUTE VON</small> G<small>ALILÄA</small><sup class="footnote-marker">18</sup><i class="footnote"> Die fern vom Tempel wohnten.</i><small>DIE</small> H<small>EBE DER</small> T<small>EMPELKAMMER NICHT KENNEN</small>; <small>WENN</small> ‘B<small>ANNGUT</small>’ <small>SCHLECHTHIN</small>, <small>SEI ES IHM IN</small> J<small>UDÄA ERLAUBT UND IN</small> G<small>ALILÄA VERBOTEN</small>, <small>WEIL DIE</small> L<small>EUTE VON</small> G<small>ALILÄA</small> P<small>RIESTERN GEWEIHTES</small> B<small>ANNGUT NICHT KENNEN</small>.
+<b>W</b><small>ENN JEMAND BEI</small> Ḥ<small>EREM</small> B<small>ANN</small> <small>GELOBT</small><sup class="footnote-marker">19</sup><i class="footnote"> Wenn er beispielsweise sagt: dieser Gegenstand soll mir Ḥerem gelten.</i><small>HAT UND SAGT</small>, <small>ER HABE</small> <small>NUR EIN</small> S<small>EENETZ</small> <small>ḤEREM</small> <small>GEMEINT</small>, <small>ODER BEI</small> Q<small>ORBAN</small> O<small>PFER</small> <small>UND SAGT</small>, <small>ER HABE NUR EIN KÖNIGLICHES</small> G<small>ESCHENK</small> <small>QORBAN</small> <small>GEMEINT</small>, <small>ODER</small> <small>ER GESAGT HAT</small>: <small>MEIN EÇEM</small> <small>EIGENE</small> P<small>ERSON</small> <small>SEI</small> O<small>PFER</small>, <small>UND SAGT</small>, <small>ER HABE NUR DEN</small> K<small>NOCHEN</small> <small>EÇEM</small> <small>GEMEINT</small>, <small>DEN ER SICH HINGELEGT HAT</small>, <small>UM DAMIT</small><sup class="footnote-marker">20</sup><i class="footnote"> Bei anderen den Anschein zu erwecken, er habe ein wirkliches Gelübde getan.</i><small>ZU GELOBEN</small>, <small>ODER</small> <small>ER GESAGT HAT</small>: Q<small>ONAM SEI MIR DER</small> G<small>ENUSS VON MEINER</small> F<small>RAU</small>, <small>UND SAGT</small>, <small>ER HABE NUR SEINE FRÜHERE</small> F<small>RAU GEMEINT</small>, <small>VON DER ER GESCHIEDEN IST</small>, <small>SO IST IN ALL DIESEN FÄLLEN NICHT NACHZUSUCHEN</small><sup class="footnote-marker">21</sup><i class="footnote"> Bei einem Gelehrten, zur Auflösung des Gelübdes; es war nach seiner eigenen Erklärung kein ernst gemeintes Gelübde.</i>. W<small>ENN SIE NACHSUCHEN</small>, <small>SO BESTRAFE MAN SIE UND ENTSCHEIDE IHNEN ERSCHWEREND</small> – <small>SO</small> R. M<small>EÍR</small>. D<small>IE</small> W<small>EISEN SAGEN</small>, <small>MAN ÖFFNE IHNEN EINEN</small> A<small>USWEG VON ANDERER</small> S<small>EITE UND BELEHRE SIE</small>, <small>DAMIT SIE NICHT LEICHTFERTIG MIT</small> G<small>ELÜBDEN UMGEHEN</small>.
+
+Chapter 3
+
+<b>V</b>IER G<small>ELÖBNISSCHWÜRE ERKLÄRTEN DIE</small> W<small>EISEN FÜR AUFGELÖST</small>: A<small>NSPORNUNGSGELÜBDE</small><sup class="footnote-marker">1</sup><i class="footnote"> Wenn es affektiv erfolgt ist.</i>, Ü<small>BERTREIBUNGSGELÜBDE</small>, <small>IRRTÜMLICHE</small> G<small>ELÜBDE UND</small> Z<small>WANGSGELÜBDE</small>. W<small>AS HEISST</small> A<small>NSPORNUNGSGELÜBDE</small>? W<small>ENN JEMAND</small>, <small>DER EINE</small> S<small>ACHE VERKAUFEN WILL</small>, <small>SAGT</small>: Q<small>ONAM</small>, <small>DASS ICH DIR VON EINEM</small> S<small>ELA͑</small><sup class="footnote-marker">2</sup><i class="footnote"> 1 S = 2 Š. zu 2 D.</i> <small>NICHTS NACHLASSE</small>, <small>UND DER ANDERE SAGT</small>: Q<small>ONAM</small>, <small>DASS ICH DIR NICHT MEHR ALS EINEN</small> Š<small>EQEL GEBE</small>, <small>SO SIND BEIDE MIT DREI</small> D<small>ENAREN EINVERSTANDEN</small>. <b>R.</b> E<small>LIE͑ZER B</small>. J<small>A͑QOB SAGT</small>, <small>AUCH</small><sup class="footnote-marker">3</sup><i class="footnote"> Dies gilt als Gelübde der Anspornung.</i>W<small>ENN JEMAND SEINEN</small> N<small>ÄCHSTEN MIT EINEM</small> G<small>ELÜBDE BELEGT</small>, <small>BEI IHM ZU ESSEN</small>, <small>SPRECHE ER</small>: <small>JEDES</small> G<small>ELÜBDE</small>, <small>DAS ICH TUN WERDE</small>, <small>SEI NICHTIG</small>; <small>NUR MUSS ER BEIM</small> G<small>ELOBEN DARAN DENKEN</small>.
+<b>E</b><small>IN</small> Ü<small>BERTREIBUNGSGELÜBDE IST ES</small>, <small>WENN JEMAND SAGT</small>: Q<small>ONAM</small>, <small>WENN ICH NICHT AUF DIESEM</small> W<small>EGE</small> <small>EINE</small> M<small>ENGE</small> <small>WIE DIE</small> A<small>USZÜGLER AUS</small> M<small>IÇRAJIM GESEHEN HABE</small>, <small>ODER</small>: <small>WENN ICH NICHT EINE</small> S<small>CHLANGE WIE EIN</small> Ö<small>LPRESSBALKEN GESEHEN HABE</small>. <b>I</b><small>RRTÜMLICHE</small> G<small>ELÜBDE SIND ES</small>, <small>WENN JEMAND SAGT</small>: <small>WENN ICH GEGESSEN</small><small>HABE</small>, <small>WENN ICH GETRUNKEN HABE</small>, <small>UND SICH ERINNERT</small>, <small>DASS ER GEGESSEN ODER GETRUNKEN</small><sup class="footnote-marker">4</sup><i class="footnote"> Er glaubte wahr gelobt zu haben.</i><small>HAT</small>, <small>ODER</small> <small>JEMAND SAGT</small>: <small>OB ICH ESSEN WERDE</small>, <small>OB ICH TRINKEN WERDE</small>, <small>UND VERGESSENTLICH GEGESSEN ODER GETRUNKEN HAT</small>. O<small>DER</small> <small>JEMAND SAGT</small>: Q<small>ONAM SEI MIR DER</small> G<small>ENUSS MEINER</small> F<small>RAU</small>, <small>DIE MIR MEINEN</small> G<small>ELDBEUTEL GESTOHLEN HAT</small>, <small>DIE MEIN</small> K<small>IND GESCHLAGEN HAT</small>, <small>WORAUF SICH HERAUSSTELLT</small>, <small>DASS SIE ES NICHT GESCHLAGEN HAT</small>, <small>DASS SIE IHN NICHT GESTOHLEN HAT</small>. W<small>ENN JEMAND</small>, <small>DER</small> F<small>REMDE SEINE</small> F<small>EIGEN ESSEN SIEHT</small>, <small>SAGT</small>: <small>SIE SOLLEN FÜR EUCH WIE</small> O<small>PFER GELTEN</small>, <small>WORAUF SICH HERAUSSTELLT</small>, <small>DASS ES SEIN</small> V<small>ATER UND SEINE</small> B<small>RÜDER UND MIT IHNEN</small> F<small>REMDE WAREN</small>, <small>SO IST ES IHNEN</small>, <small>WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT</small>, <small>ERLAUBT UND DEN</small> F<small>REMDEN VERBOTEN</small>, <small>UND WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT</small>, <small>DIESEN UND JENEN ERLAUBT</small>.
+<b>E</b><small>IN</small> Z<small>WANGSGELÜBDE IST ES</small>, <small>WENN SEIN</small> N<small>ÄCHSTER IHN MIT EINEM</small> G<small>ELÜBDE BELEGT HAT</small>, <small>BEI IHM ZU ESSEN</small>, <small>UND ER ODER SEIN</small> K<small>IND ERKRANKT IST ODER EIN</small> F<small>LUSS IHN GEHINDERT HAT</small>. D<small>IES IST EIN</small> Z<small>WANGSGELÜBDE</small><sup class="footnote-marker">5</sup><i class="footnote"> Er wurde unverschuldet zur Übertretung gezwungen.</i>.
+<b>M</b><small>AN DARF</small> M<small>ÖRDERN</small>, R<small>ÄUBERN UND</small> Z<small>ÖLLNERN GELOBEN</small>, <small>DASS ES</small><sup class="footnote-marker">6</sup><i class="footnote"> Die Früchte, bezw. sonst etwas, das diese ihm wegnehmen wollen.</i>H<small>EBE IST</small>, <small>AUCH WENN ES KEINE</small> H<small>EBE IST</small>, <small>DASS ES KÖNIGLICHES</small> G<small>UT IST</small>, <small>AUCH WENN ES KEIN</small> K<small>ÖNIGLICHES</small> G<small>UT IST</small>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT</small>, <small>MAN DÜRFE BEI ALLEM GELOBEN</small>, <small>NUR NICHT MIT EINEM</small> S<small>CHWURE</small>; <small>DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT</small>, <small>AUCH MIT EINEM</small> S<small>CHWURE</small>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT</small>, <small>MAN DÜRFE IHM</small><sup class="footnote-marker">7</sup><i class="footnote"> Dem Räuber, falls er nicht verlangt, daß man seine Behauptung durch Gelübde bekräftige.</i><small>NICHT MIT EINEM</small> G<small>ELÜBDE ZUVORKOMMEN</small>, <small>UND DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT</small>, <small>MAN DÜRFE IHM AUCH ZUVORKOMMEN</small>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT</small>, <small>ER GELOBE</small> <small>NUR DAS</small>, <small>WAS DIESER IHN ZU GELOBEN ZWINGT</small>, <small>UND DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT</small>, <small>AUCH DAS</small>, <small>WAS ER IHN NICHT ZU GELOBEN ZWINGT</small>. Z<small>UM</small> B<small>EISPIEL</small>: <small>WENN DIESER ZU IHM SAGT</small>: S<small>PRICH</small>: Q<small>ONAM SEI MIR DER</small> G<small>ENUSS VON MEINER</small> F<small>RAU</small>, <small>UND ER SPRICHT</small>: Q<small>ONAM SEI MIR DER</small> G<small>ENUSS VON MEINER</small> F<small>RAU UND MEINEN</small> K<small>INDERN</small>, <small>SO IST ES IHM</small>, <small>WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT</small>, <small>VON SEINER</small> F<small>RAU ERLAUBT UND VON SEINEN</small> K<small>INDERN VERBOTEN</small>, <small>UND WIE DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT</small>, <small>VON DIESEN UND JENER ERLAUBT</small>.
+<b>S</b><small>AGT JEMAND</small>: <small>DIESE</small> P<small>FLANZUNGEN SOLLEN</small> O<small>PFERGABE SEIN</small>, <small>WENN SIE NICHT GEBROCHEN WERDEN</small>, <small>DIESES</small> G<small>EWAND SOLL</small> O<small>PFERGABE SEIN</small>, <small>WENN ES NICHT VERBRANNT WIRD</small>, <small>SO GIBT ES</small><sup class="footnote-marker">8</sup><i class="footnote"> Wenn die Bedingung erfüllt wird u. sie vom Heiligtume erfaßt werden; durch die Auslösung werden sie profan u. das Geld heilig.</i><small>FÜR SIE EINE</small> A<small>USLÖSUNG</small>; <small>WENN ABER</small>: <small>DIESE</small> P<small>FLANZUNGEN SOLLEN</small> O<small>PFERGABEN SEIN</small>, <small>BIS SIE GEBROCHEN WERDEN</small>, <small>DIESES</small> G<small>EWAND SOLL</small> O<small>PFERGABE SEIN</small>, <small>BIS ES VERBRANNT WIRD</small>, <small>SO GIBT ES FÜR SIE KEINE</small> A<small>USLÖSUNG</small><sup class="footnote-marker">9</sup><i class="footnote"> Sie bleiben heilig, auch wenn sie ausgelöst werden; die Wendung ‘bis’ bedeutet, daß sie unter allen Umständen heilig bleiben sollen.</i>.
+<b>W</b><small>ER SICH DEN</small> G<small>ENUSS VON</small> S<small>EEFAHRERN ABGELOBT</small>, <small>DEM IST ER VON</small> B<small>EWOHNERN DES</small> F<small>ESTLANDES ERLAUBT</small>, <small>UND WER VON</small> B<small>EWOHNERN DES</small> F<small>ESTLANDES</small>, <small>DEM IST ER VON</small> S<small>EEFAHRERN VERBOTEN</small>, <small>DENN AUCH</small> S<small>EEFAHRER GEHÖREN ZU DEN</small> B<small>EWOHNERN DES</small> F<small>ESTLANDES</small>. D<small>IES GILT NICHT VON SOLCHEN</small>, <small>DIE ZWISCHEN</small> A͑<small>KKO UND</small> J<small>APHO</small><sup class="footnote-marker">10</sup><i class="footnote"> Küstenfahrer, die nur kleine Strecken fahren.</i><small>VERKEHREN</small>, <small>SONDERN VON BERUFSMÄSSIGEN</small> S<small>EEFAHRERN</small>.
+<b>W</b><small>ER SICH DEN</small> G<small>ENUSS VON</small> ‘S<small>ONNENSCHAUENDEN</small>’ <small>ABGELOBT</small>, <small>DEM IST ES AUCH VON</small> B<small>LINDEN VERBOTEN</small>, <small>DENN ER MEINTE</small>, <small>AUF DIE DIE</small> S<small>ONNE SCHAUT</small>.
+<b>W</b><small>ER SICH DEN</small> G<small>ENUSS VON</small> S<small>CHWARZKÖPFIGEN ABGELOBT</small>, <small>DEM IST ER AUCH VON</small> K<small>AHLKÖPFIGEN UND</small> G<small>RAUHAARIGEN VERBOTEN</small>, <small>VON</small> F<small>RAUEN UND</small> K<small>INDERN ABER ERLAUBT</small>, <small>DENN NUR</small> M<small>ÄNNER WERDEN</small> S<small>CHWARZKÖPFIGE GENANNT</small>.
+<b>W</b><small>ER SICH DEN</small> G<small>ENUSS VON</small> ‘G<small>EBORENEN</small>’ <small>ABGELOBT</small>, <small>DEM IST ER VON DENEN ERLAUBT</small>, <small>DIE ERST GEBOREN WERDEN</small>; <small>WER VON</small> ‘G<small>EBORENWERDENDEN</small>’, <small>DEM IST ER</small> <small>AUCH</small> <small>VON</small> G<small>EBORENEN VERBOTEN</small>. R. M<small>EÍR ERLAUBT ES IHM AUCH VON</small> G<small>EBORENEN</small>; <small>DIE</small> W<small>EISEN SAGEN</small>, <small>DIESER MEINTE NUR</small> G<small>ESCHÖPFE</small>, <small>DIE GEBOREN WERDEN</small>.
+<b>W</b><small>ER SICH DEN</small> G<small>ENUSS VON</small> ‘Š<small>ABBATHFEIERNDEN</small>’ <small>ABGELOBT</small>, <small>DEM IST ER VON</small> J<small>ISRAÉLITEN UND VON</small> S<small>AMARITANERN VERBOTEN</small>; <small>WER VON</small> ‘K<small>NOBLAUCHESSERN</small>’, <small>DEM IST ER VON</small> J<small>ISRAÉLITEN</small><sup class="footnote-marker">11</sup><i class="footnote"> Cf. Bq. Fol. 82a.</i><small>UND</small> S<small>AMARITANERN VERBOTEN</small>; <small>WER VON</small> ‘<small>NACH</small> J<small>ERUŠALEM ZIEHENDEN</small>’, <small>DEM IST ER VON</small> J<small>ISRAÉLITEN VERBOTEN UND VON</small> S<small>AMARITANERN ERLAUBT</small>.
+<b>S</b><small>AGT JEMAND</small>: Q<small>ONAM</small>, <small>DASS ICH VON</small> N<small>OAḤIDEN NICHTS GENIESSEN WERDE</small>, <small>SO IST ES IHM VON</small> J<small>ISRAÉLITEN ERLAUBT UND VON DEN</small> <small>WELTLICHEN</small> V<small>ÖLKERN VERBOTEN</small>.<b>S</b><small>AGT JEMAND</small>: Q<small>ONAM</small>, <small>DASS ICH VON DEN</small> N<small>ACHKOMMEN</small> A<small>BRAHAMS NICHTS GENIESSEN WERDE</small>, <small>SO IST ES IHM VON</small> J<small>ISRAÉLITEN VERBOTEN UND VON DEN WELTLICHEN</small> V<small>ÖLKERN ERLAUBT</small>. <b>S</b><small>AGT JEMAND</small>: Q<small>ONAM</small>, <small>DASS ICH VON</small> J<small>ISRAÉL NICHTS GENIESSEN WERDE</small>, <small>SO KAUFE ER ÜBER DEM</small> W<small>ERTE UND VERKAUFE UNTER DEM</small> W<small>ERTE</small>. S<small>AGT ER</small>: <small>DASS</small> J<small>ISRAÉL</small> <small>NICHTS</small> <small>VON MIR GENIESSEN WIRD</small>, <small>SO KAUFE ER UNTER DEM</small> W<small>ERTE UND VERKAUFE ÜBER DEM</small> W<small>ERTE</small>, <small>WENN MAN AUF IHN HÖRT</small>. S<small>AGT ER</small>: <small>DASS ICH NICHTS VON IHNEN GENIESSEN WERDE UND SIE NICHTS VON MIR</small>, <small>SO GENIESSE ER VON DEN WELTLICHEN</small> V<small>ÖLKERN</small>. <b>S</b><small>AGT JEMAND</small>: Q<small>ONAM</small>, <small>DASS ICH VON</small> U<small>NBESCHNITTENEN NICHTS GENIESSEN WERDE</small>, <small>SO IST ES IHM VON UNBESCHNITTENEN</small> J<small>ISRAÉLITEN ERLAUBT UND VON</small> B<small>ESCHNITTENEN DER WELTLICHEN</small> V<small>ÖLKER VERBOTEN</small>; <small>SAGT ER</small>: Q<small>ONAM</small>, <small>DASS ICH VON</small> B<small>ESCHNITTENEN NICHTS GENIESSEN WERDE</small>, <small>SO IST ES IHM VON UNBESCHNITTENEN</small> J<small>ISRAÉLITEN VERBOTEN UND VON BESCHNITTENEN DER WELTLICHEN</small> V<small>ÖLKER ERLAUBT</small>. ‘U<small>NBESCHNITTENE</small>’ <small>HEISSEN NUR DIE</small> N<small>ICHTJUDEN</small>, <small>WIE ES HEISST</small>:<sup class="footnote-marker">12</sup><i class="footnote"> Jer. 9,25.</i><i>denn alle Völker sind unbeschnitten, und das ganze Haus Jisraél ist unbeschnittenen Herzens</i>. F<small>ERNER HEISST ES</small>: <sup class="footnote-marker">13</sup><i class="footnote"> iSam. 17,36.</i><i>dieser unbeschnittene Pelišti da</i>. F<small>ERNER HEISST ES</small>:<sup class="footnote-marker">14</sup><i class="footnote"> iiSam. 1,20.</i><i>es könnten sich freuen die Töchter der Pelištim, frohlocken die Töchter der Unbeschnittenen</i>. R. E<small>LEA͑ZAR B</small>. A͑<small>ZARJA SAGTE</small>: W<small>IE WIDERWÄRTIG IST DIE</small> U<small>NBESCHNITTENHEIT</small>, <small>DASS DIE</small> F<small>REVLER DAMIT GESCHMÄHT WERDEN</small>, <small>WIE ES HEISST</small>: <i>denn alle Völker sind unbeschnitten</i>. R. J<small>IŠMA͑ÉL SAGTE</small>: B<small>EDEUTEND IST DIE</small> B<small>ESCHNEIDUNG</small>, <small>DASS DARÜBER DREIZEHN</small> B<small>ÜNDNISSE</small><sup class="footnote-marker">15</sup><i class="footnote"> Im bezüglichen Schriftabschnitte (Gen. Kap. 17) kommt das W. ‘Bündnis’ 13mal vor.</i><small>GESCHLOSSEN WORDEN SIND</small>. R. J<small>OSE SAGTE</small>: B<small>EDEUTEND IST DIE</small> B<small>ESCHNEIDUNG</small>, <small>DASS SIE SOGAR DEN STRENGEN</small> Š<small>ABBATH</small><sup class="footnote-marker">16</sup><i class="footnote"> An dem jede andere Arbeit verboten ist.</i><small>VERDRÄNGT</small>. R. J<small>EHOŠUA͑ B</small>. Q<small>ORḤA SAGTE</small>: B<small>EDEUTEND IST DIE</small> B<small>ESCHNEIDUNG</small>, <small>DASS IHRETHALBEN DEM GERECHTEN</small> M<small>OŠE NICHT EINMAL EINE</small> S<small>TUNDE</small> A<small>UFSCHUB GEWÄHRT</small><sup class="footnote-marker">17</sup><i class="footnote"> Er geriet in Lebensgefahr, weil er seinen Sohn nicht rechtzeitig beschnitten hatte; cf. Ex. 4,24ff.</i> <small>WURDE</small>. R. N<small>EḤEMJA SAGTE</small>: B<small>EDEUTEND IST DIE</small> B<small>ESCHNEIDUNG</small>, <small>DASS SIE SOGAR</small> <small>DAS</small> G<small>ESETZ ÜBER</small> <small>DEN</small> A<small>USSATZ</small><sup class="footnote-marker">18</sup><i class="footnote"> Cf. Lev. Kap. 13; dieser darf nicht operativ entfernt werden, wohl aber bei der Beschneidung, cf. Neg. VII,5.</i><small>VERDRÄNGT</small>. R<small>ABBI SAGTE</small>: B<small>EDEUTEND IST DIE</small> B<small>ESCHNEIDUNG</small>, <small>DASS UNSER</small> V<small>ATER</small> A<small>BRAHAM</small>, <small>TROTZ ALLER</small> G<small>EBOTE</small>, <small>DIE ER AUSGEÜBT</small>, <small>NICHT EHER</small> ‘<small>VOLLKOMMEN</small>’ <small>GENANNT WURDE</small>, <small>ALS BIS ER SICH BESCHNITTEN HATTE</small>, <small>WIE ES HEISST</small>:<sup class="footnote-marker">19</sup><i class="footnote"> Gen. 17,1.</i><i>wandle vor mir und sei vollkommen</i>. E<small>INE ANDERE</small> A<small>USLEGUNG</small>: B<small>EDEUTEND IST DIE</small> B<small>ESCHNEIDUNG</small>, <small>DENN WENN NICHT SIE</small>, <small>WÜRDE DER</small> H<small>EILIGE</small>, <small>GEPRIESEN SEI ER</small>, <small>SEINE</small> W<small>ELT NICHT ERSCHAFFEN HABEN</small>, <small>WIE ES HEISST</small>:<sup class="footnote-marker">20</sup><i class="footnote"> Jer. 33,25.</i><i>so spricht der Herr: wenn nicht mein Bund bei Tage und bei Nacht, würde ich die Gesetze des Himmels und der Erde nicht gemacht haben</i>.
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+Chapter 4
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+<b>Z</b>WISCHEN <small>DEM</small>, <small>DEM DER</small> G<small>ENUSS VON SEINEM</small> N<small>ÄCHSTEN ABGELOBT IST</small>, <small>UND DEM</small>, <small>DEM NUR DIE</small> S<small>PEISE ABGELOBT IST</small>, <small>BESTEHT KEIN ANDERER</small> U<small>NTERSCHIED ALS DER</small> Z<small>UTRITT</small><sup class="footnote-marker">1</sup><i class="footnote"> Zum Gebiete des anderen, das Durchgangsrecht.</i> <small>UND</small> <small>DIE</small> B<small>ENUTZUNG</small> <small>VON</small> G<small>ERÄTEN</small>, <small>DIE NICHT ZUR</small> Z<small>UBEREITUNG VON</small> L<small>EBENSMITTELN VERWENDET WERDEN</small>. W<small>ENN EINEM VON SEINEM</small> N<small>ÄCHSTEN DIE</small> S<small>PEISE ABGELOBT IST</small>, <small>SO DARF ER IHM</small> S<small>CHWINGE</small>, S<small>IEB</small>, M<small>ÜHLE UND</small> B<small>ACKOFEN NICHT LEIHEN</small>, <small>WOHL ABER DARF ER IHM</small> H<small>EMD</small>, R<small>ING</small>, G<small>EWAND UND</small> O<small>HRRINGE LEIHEN</small>. <b>E</b><small>BENSO ALLES ANDERE</small>, <small>WAS NICHT ZUR</small> Z<small>UBEREITUNG VON</small> L<small>EBENSMITTELN DIENT</small>. I<small>N</small> O<small>RTEN</small>, <small>WO DERGLEICHEN VERMIETET WIRD</small>, <small>IST ES VERBOTEN</small><sup class="footnote-marker">2</sup><i class="footnote"> Die ersparte Miete könnte zur Anschaffung von Lebensmitteln verwandt werden.</i>.
+<b>W</b><small>ENN EINEM DER</small> G<small>ENUSS VON SEINEM</small> N<small>ÄCHSTEN ABGELOBT IST</small>, <small>SO DARF DIESER FÜR IHN DEN</small> Š<small>EQEL</small><sup class="footnote-marker">3</sup><i class="footnote"> Den jährlichen Opferbeitrag.</i> <small>ENTRICHTEN</small>, <small>SEINE</small> S<small>CHULD BEZAHLEN UND IHM EINE VERLORENE</small> S<small>ACHE WIEDERBRINGEN</small>. I<small>N</small> O<small>RTEN</small>, <small>WO MAN DAFÜR EINE</small> B<small>ELOHNUNG ERHÄLT</small>, <small>FÄLLT DER</small> N<small>UTZEN DEM</small> H<small>EILIGTUME ZU</small>.
+<b>F</b><small>ERNER DARF ER AUF SEINEN</small> W<small>UNSCH FÜR IHN DIE</small> H<small>EBE UND DEN</small> Z<small>EHNTEN</small><small>ABSONDERN</small>, <small>DIE</small> V<small>OGELOPFER EINES FLUSSBEHAFTETEN</small> M<small>ANNES ODER EINER FLUSSBEHAFTETEN</small> F<small>RAU</small><sup class="footnote-marker">4</sup><i class="footnote"> Cf. Lev. 15,14,29.</i>, <small>DAS</small> V<small>OGELOPFER EINER</small> W<small>ÖCHNERIN</small><sup class="footnote-marker">5</sup><i class="footnote"> Cf. Ib. 12,6.</i>, s<small>OWIE</small> S<small>ÜNDOPFER UND</small> S<small>CHULDOPFER DARBRINGEN</small>. E<small>BENSO DARF ER IHN</small> M<small>IDRAŠ</small>, H<small>ALAKHA UND</small> A<small>GADA LEHREN</small>. J<small>EDOCH NICHT DIE</small> S<small>CHRIFT</small>; <small>WOHL ABER DARF ER SEINE</small> S<small>ÖHNE UND</small> T<small>ÖCHTER DIE</small> S<small>CHRIFT LEHREN</small>. <b>F</b><small>ERNER DARF ER SEINE</small> F<small>RAU UND SEINE</small> K<small>INDER VERPFLEGEN</small>, <small>OBGLEICH JENER ZU IHRER</small> V<small>ERPFLEGUNG VERPFLICHTET<sup class="footnote-marker">6</sup><i class="footnote"> Der Nutzen ist nur indirekt.</i>IST</small>; <small>JEDOCH DARF ER SEIN</small> V<small>IEH</small><sup class="footnote-marker">7</sup><i class="footnote"> Das dadurch im Werte steigt.</i><small>NICHT FÜTTERN</small>, <small>OB EIN REINES ODER EIN UNREINES</small>. R. E<small>LIÉZER SAGT</small>, <small>ER DÜRFE DAS UNREINE FÜTTERN</small>, <small>NIGHT ABER DAS REINE</small>. S<small>IE SPRACHEN ZU IHM</small>: W<small>ELCHEN</small> U<small>NTERSCHIED GIBT ES ZWISCHEN EINEM UNREINEN UND EINEM REINEN</small>? E<small>R ERWIDERTE IHNEN</small>: V<small>ON EINEM REINEN GEHÖRT DIE</small> S<small>EELE DEM</small> H<small>IMMEL UND DER</small> K<small>ÖRPER IHM</small>, <small>VON EINEM UNREINEN GEHÖREN</small><sup class="footnote-marker">8</sup><i class="footnote"> Da der Genuß verboten ist.</i> S<small>EELE UND</small> K<small>ÖRPER DEM</small> H<small>IMMEL</small>. J<small>ENE ENTGEGNETEN IHM</small>: A<small>UCH VON EINEM UNREINEN GEHÖRT DIE</small> S<small>EELE DEM</small> H<small>IMMEL UND DER</small> K<small>ÖRPER IHM</small>, <small>DENN WENN ER WILL</small>, <small>KANN ER ES AN</small> N<small>ICHTJUDEN VERKAUFEN ODER</small> H<small>UNDEN ZUM</small> F<small>RESSEN GEBEN</small>.
+<b>W</b><small>ENN EINEM DER</small> G<small>ENUSS VON SEINEM</small> N<small>ÄCHSTEN ABGELOBT IST UND ER IHM EINEN</small> K<small>RANKENBESUCH MACHT</small>, <small>SO DARF ER BEI IHM STEHEN UND NICHT SITZEN</small>; <small>ER DARF IHM EINE SEELISCHE</small> H<small>EILUNG ANGEDEIHEN LASSEN</small>, <small>ABER KEINE GELDLICHE</small> H<small>EILUNG</small>. <b>E</b><small>R DARF MIT IHM ZUSAMMEN IN EINER GROSSEN</small> W<small>ANNE BADEN</small>, <small>NICHT ABER IN EINER KLEINEN</small><sup class="footnote-marker">9</sup><i class="footnote"> Weil durch die Verdrängung das Wasser ansteigt.</i>; <small>AUCH DARF ER MIT IHM ZUSAMMEN IN EINEM</small> B<small>ETTE SCHLAFEN</small>. R. J<small>EHUDA SAGT</small>, <small>NUR IM</small> S<small>OMMER</small>, <small>NICHT ABER IN DER</small> R<small>EGENZEIT</small>, <small>WEIL ER IHM EINE</small> A<small>NNEHMLICHKEIT BEREITET</small>. F<small>ERNER DARF ER MIT IHM ZUSAMMEN AN EINEM</small> L<small>AGER LEHNEN UND MIT IHM ZUSAMMEN AN EINEM</small> T<small>ISCHE ESSEN</small>, <small>JEDOCH NICHT AUS DERSELBEN</small> S<small>CHÜSSEL</small>; <small>WOHL ABER AUS EINER HERUMGEREICHTEN</small> S<small>CHÜSSEL</small>. E<small>R DARF NICHT MIT IHM ZUSAMMEN AUS DEMSELBEN</small> K<small>ÜBEL ESSEN</small>, <small>DER VOR DEN</small> T<small>AGELÖHNERN STEHT</small>, <small>AUCH NICHT MIT IHM ZUSAMMEN AN EINER</small> F<small>ELDREIHE ARBEITEN</small> – <small>SO</small> R. M<small>EÍR</small>; <small>DIE</small> W<small>EISEN SAGEN</small>, <small>ER DÜRFE MIT IHM ZUSAMMEN ARBEITEN</small>, <small>JEDOCH ETWAS ENTFERNT</small>.
+<b>W</b><small>ENN EINEM VOR DEM</small> S<small>IEBENTJAHRE</small><sup class="footnote-marker">10</sup><i class="footnote"> Cf. Lev. 25,2ff.</i><small>DER</small> G<small>ENUSS VON SEINEM</small> N<small>ÄCHSTEN ABGELOBT WORDEN IST</small>, <small>SO DARF ER</small><sup class="footnote-marker">11</sup><i class="footnote"> Auch im Siebentjahre, wo der Eigentümer des Feldes oder Gartens über die Früchte gar nicht verfügen kann.</i><small>SEIN</small> F<small>ELD NICHT BETRETEN</small>, <small>AUCH NICHT VON DEN ÜBERRAGENDEN</small> F<small>RÜCHTEN</small><sup class="footnote-marker">12</sup><i class="footnote"> Die über den Gartenzaun ragen u. ohne das Gebiet des anderen zu betreten, erreichbar sind.</i><small>ESSEN</small>, <small>WENN ABER IM</small> S<small>IEBENTJAHRE</small>, <small>SO DARF ER SEIN</small> F<small>ELD NICHT BETRETEN</small>, <small>JEDOCH DARF ER VON DEN ÜBERRAGENDEN</small> F<small>RÜCHTEN</small><sup class="footnote-marker">13</sup><i class="footnote"> Da die Früchte dann nicht Eigentum des Besitzers sind, sodaß er sie anderen nicht abgeloben kann.</i><small>ESSEN</small>. I<small>ST IHM VOR DEM</small> S<small>IEBENTJAHRE DIE</small> S<small>PEISE ABGELOBT WORDEN</small>, <small>SO DARF ER SEIN</small> F<small>ELD BETRETEN</small>, <small>JEDOCH NICHT VON DEN</small> F<small>RÜCHTEN ESSEN</small>; <small>WENN ABER IM</small> S<small>IEBENTJAHRE</small>, <small>SO DARF ER ES BETRETEN UND VON DEN</small> F<small>RÜCHTEN ESSEN</small>.
+<b>W</b><small>ENN EINEM DER</small> G<small>ENUSS VON SEINEM</small> N<small>ÄCHSTEN ABGELOBT IST</small>, <small>SO DARF ER IHM NICHTS LEIHEN NOCH VON IHM LEIHEN</small>, <small>IHM KEIN</small> G<small>ELD BORGEN NOCH VON IHM BORGEN</small>, <small>IHM NICHTS VERKAUFEN NOCH VON IHM KAUFEN</small>.<b>W</b><small>ENN JEMAND ZU EINEM SAGT</small>: L<small>EIHE MIR DEINE</small> K<small>UH</small>, <small>UND DIESER IHM ERWIDERT</small>: <small>SIE IST NICHT FREI</small>, <small>WORAUF JENER SAGT</small>: Q<small>ONAM SEI MIR DAS</small> F<small>ELD</small>, <small>WENN ICH JE MIT IHR PFLÜGE</small>, <small>SO IST ES</small>, <small>WENN ER SELBER ZU PFLÜGEN PFLEGT</small>, <small>IHM VERBOTEN UND JEDEM ANDEREN</small><sup class="footnote-marker">14</sup><i class="footnote"> Mit dieser Kuh sein Feld zu pflügen, da er das Gelübde nur auf seine Person bezogen hat.</i><small>ERLAUBT</small>, <small>UND WENN ER NICHT SELBER ZU PFLÜGEN PFLEGT</small>, <small>IHM UND JEDEM ANDEREN VERBOTEN</small>.
+W<small>ENN EINEM DER</small> G<small>ENUSS VON SEINEM</small> N<small>ÄCHSTEN ABGELOBT IST UND ER NICHTS ZU ESSEN HAT</small>, <small>SO GEHE DIESER ZUM</small> K<small>RÄMER UND SPRECHE ZU IHM</small>: J<small>ENEM IST DER</small> G<small>ENUSS VON MIR ABGELOBT</small>, <small>UND ICH WEISS NICHT</small>, <small>WIEICH IHM HELFEN SOLL</small>. E<small>R KANN DANN JENEM GEBEN UND VON DIESEM</small> Z<small>AHLUNG</small> <small>NEHMEN</small>. W<small>ENN SEIN</small> H<small>AUS AUFZURICHTEN</small>, <small>SEIN</small> Z<small>AUN HERZUSTELLEN UND SEIN</small> F<small>ELD ZU ERNTEN IST</small>, <small>SO GEHE DIESER ZU DEN</small> L<small>OHNARBEITERN UND SPRECHE ZU IHNEN</small>: J<small>ENEM IST DER</small> G<small>ENUSS VON MIR ABGELOBT</small>, <small>UND ICH WEISS NICHT</small>, <small>WIE ICH IHM HELFEN SOLL</small>. S<small>IE KÖNNEN DANN BEI JENEM DIE</small> A<small>RBEIT VERRICHTEN UND IHREN</small> L<small>OHN VON DIESEM NEHMEN</small>.
+W<small>ENN SIE ZUSAMMEN</small> <small>UNTERWEGS SIND UND JENER NICHTS ZU ESSEN HAT</small>, <small>SO GEBE ER ES SCHENKUNGSWEISE EINEM ANDEREN</small>, <small>SODANN IST ES DIESEM ERLAUBT</small>; <small>IST NIEMAND MIT IHNEN</small>, <small>SO LEGE ER ES AUF EINEN</small> F<small>ELSBLOCK ODER AUF EINE</small> M<small>AUER UND SPRECHE</small>: <small>DIES SEI JEDEM</small>, <small>DER ES WÜNSCHT</small>, <small>PREISGEGEBEN</small>, <small>SODANN KANN JENER ES NEHMEN UND ESSEN</small>; R. J<small>OSE VERBIETET DIES</small>.
+
+Chapter 5
+
+<b>W</b>ENN T<small>EILHABER</small><sup class="footnote-marker">1</sup><i class="footnote"> Eines gemeinsamen Hofes.</i> <small>SICH DEN</small> G<small>ENUSS VON EINANDER ABGELOBEN, SO</small> <small>DÜRFEN SIE DEN</small> <small>GEMEINSAMEN</small> H<small>OF</small><sup class="footnote-marker">2</sup><i class="footnote"> Da der Hof nicht geteilt ist, so ist es leicht möglich, daß der eine das Gebiet des anderen betritt.</i> <small>NICHT BETRETEN</small>. R. E<small>LIE͑ZER B</small>. J<small>A͑QOB SAGT, DER EINE BETRETE DAS SEINE UND DER ANDERE BETRETE DAS SEINE;</small> BEIDEN IST ES VERBOTEN, DA EINE M<small>ÜHLE ODER EINEN</small> O<small>FEN AUFZUSTELLEN ODER</small> H<small>ÜHNER ZU HALTEN</small><sup class="footnote-marker">3</sup><i class="footnote"> Weil auch sonst jeder Teilhaber dies dem anderen verbieten kann (cf. Bb. Fol. 57a), u. schon die Unterlassung des Einspruches gilt als Gewährung einer Nießung.</i>. I<small>ST EINEM VON IHNEN DER</small> G<small>ENUSS VOM ANDEREN ABGELOBT, SO DARF ER DEN</small> H<small>OF NICHT BETRETEN</small>. R. E<small>LIE͑ZER B</small>. J<small>A͑QOB SAGT, ER KÖNNE ZUM ANDEREN SAGEN: ICH BETRETE DAS MEINE UND NICHT DAS DEINE</small>. M<small>AN ZWINGE DEN</small> G<small>ELOBENDEN, SEINEN</small> T<small>EIL ZU VERKAUFEN</small><sup class="footnote-marker">4</sup><i class="footnote"> Er ist nicht berechtigt, das Benutzungsrecht des anderen zu beschränken.</i>.
+I<small>ST EINEM</small> F<small>REMDEN</small> <small>VON DER</small> S<small>TRASSE VON EINEM VON IHNEN DER</small> G<small>ENUSS ABGELOBT, SO DARF ER DEN</small> H<small>OF NICHT BETRETEN</small>. R. E<small>LIE͑ZER B.</small> J<small>A͑QOB SAGT, ER KÖNNE ZU IHM SAGEN: ICH BETRETE DEN</small> T<small>EIL DEINES</small> N<small>ÄCHSTEN UND NICHT DEINEN</small>.
+W<small>ENN EINEM DER</small> G<small>ENUSS VON SEINEM</small> N<small>ÄCHSTEN ABGELOBT IST UND DIESER IN DER</small> S<small>TADT EIN</small> B<small>AD ODER EINE</small> K<small>ELTER HAT, DIE VERPACHTET</small><sup class="footnote-marker">5</sup><i class="footnote"> Vor dem Geloben.</i> <small>SIND, SO IST JENEM</small> <small>DIE</small> B<small>ENUTZUNG</small>, <small>WENN DIESER NOCH EIN</small> A<small>NRECHT</small><sup class="footnote-marker">6</sup><i class="footnote"> Indem er einen dazu gehörenden Teil nicht verpachtet hat.</i> <small>DARAUF HAT, VERBOTEN, UND WENN ER KEIN</small> A<small>NRECHT DARAUF HAT, ERLAUBT</small>. S<small>AGT JEMAND ZU SEINEM</small> N<small>ÄCHSTEN</small>: Q<small>ONAM SEI MIR DEIN</small> H<small>AUS, WENN ICH ES BETRETE, DEIN</small> F<small>ELD, WENN ICH ES KAUFE, SO IST ES IHM, WENN DIESER STIRBT ODER ES EINEM ANDEREN VERKAUFT, ERLAUBT; WENN ABER</small>: Q<small>ONAM SEI MIR DIESES</small> H<small>AUS, WENN ICH ES BETRETE, DIESES</small> F<small>ELD, WENN ICH ES KAUFE, SO IST ES IHM, WENN DIESER STIRBT ODER ES EINEM ANDEREN VERKAUFT, VERBOTEN</small>.
+<b>S</b><small>AGT JEMAND ZU EINEM</small>: ‘<small>ICH SEI DIR</small> B<small>ANNGUT</small>’, <small>SO IST ES DEM LOBTEN VERBOTEN</small><sup class="footnote-marker">7</sup><i class="footnote"> Von jenem zu genießen.</i>; <small>SAGT ER</small>: ‘<small>SEI DU MIR</small> B<small>ANNGUT</small>’, <small>SO IST ES DEM</small> G<small>ELOBENDEN VERBOTEN</small><sup class="footnote-marker">8</sup><i class="footnote"> Von jenem zu genießen.</i>; <small>SAGT ER</small>: <small>ICH DIR UND DU MIR, SO IST ES BEIDEN VERBOTEN</small>. B<small>EIDEN IST</small> <small>DIE</small> B<small>ENUTZUNG</small> <small>VON</small> D<small>INGEN, DIE DEN</small> A<small>USZÜGLERN</small><sup class="footnote-marker">9</sup><i class="footnote"> Die Gemeingut des gesamten jisraélit. Volkes sind, das unter E͑zra aus Babylonien nach Palästina zog.</i> <small>GEHÖREN, ERLAUBT,</small> UND VON D<small>INGEN, DIE</small> <small>DEN</small> B<small>ÜRGERN</small> <small>DIESER</small> S<small>TADT</small> <small>GEHÖREN</small><sup class="footnote-marker">10</sup><i class="footnote"> Solche sind Privatbesitz der Stadtbürger, zu denen die beiden gehören, die von einander nichts genießen dürfen.</i>, <small>VERBOTEN</small>.
+W<small>ELCHES SIND</small> D<small>INGE, DIE DEN</small> A<small>ÜSZÜGLERN AUS</small> B<small>ABYLONIEN GEHÖREN</small>? B<small>EISPIELSWEISE DER</small> T<small>EMPELBERG, DIE</small> T<small>EMPEL</small>-<small>VORHÖFE UND DIE</small> Z<small>ISTERNE</small><sup class="footnote-marker">11</sup><i class="footnote"> Zur Benutzung der Wallfahrer.</i><small>IN DER</small> M<small>ITTE DES</small> W<small>EGES</small>. W<small>ELCHES SIND</small> D<small>INGE, DIE</small> <small>DEN</small> B<small>ÜRGERN</small> <small>DER</small> S<small>TADT GEHÖREN</small>? B<small>EISPIELSWEISE DER</small> M<small>ARKTPLATZ, DAS</small> B<small>AD, DAS</small> B<small>ETHAUS, DIE</small> L<small>ADE</small><sup class="footnote-marker">12</sup><i class="footnote"> Od. Betpult, worin die Torarolle verwahrt wird; cf. Sot. Fol. 39b.</i><small>UND DIE</small> B<small>ÜCHER</small>. W<small>ER SEINEN</small> A<small>NTEIL DEM</small> F<small>ÜRSTEN VERSCHREIBT</small><sup class="footnote-marker">13</sup><i class="footnote"> Wird weiter erklärt.</i>. R. J<small>EHUDA SAGT: EINERLEI OB MAN IHN DEM</small> F<small>ÜRSTEN VERSCHREIBT ODER EINEM</small> G<small>EMEINEN</small>. E<small>IN UNTERSCHIED ZWISCHEN DEM, DER IHN DEM</small> F<small>ÜRSTEN VERSCHREIBT, UND DEM, DER IHN EINEM</small> G<small>EMEINEN VERSCHREIBT, BESTEHT NUR DARIN: WER IHN DEM</small> F<small>ÜRSTEN VERSCHREIBT, BRAUCHT IHN IHM NICHT ZUZUEIGNEN, UND WER EINEM</small> G<small>EMEINEN, MUSS IHN IHM ZUEIGNEN</small><sup class="footnote-marker">14</sup><i class="footnote"> Durch einen Dritten, der ihn für ihn in Empfang nimmt.</i>. D<small>IE</small> W<small>EISEN SAGEN, DER EINE WIE DER ANDERE BENÖTIGE DER</small> Z<small>UEIGNUNG, UND NUR DESHALB SPRECHEN SIE VOM</small> F<small>ÜRSTEN, WEIL DIES DAS GEWÖHNLICHE IST</small>. R. J<small>EHUDA SAGT, DIE</small> L<small>EUTE VON</small> G<small>ALILÄA BRAUCHEN IHN NICHT ERST ZU VERSCHREIBEN, DENN BEREITS HABEN IHRE</small> V<small>ORFAHREN IHN FÜR SIE VERSCHRIEBEN</small>.
+<b>W</b><small>ENN EINEM DER</small> G<small>ENUSS VON SEINEM</small> N<small>ÄCHSTEN ABGELOBT 1ST UND ER NICHTS ZU ESSEN HAT, SO GEBE DIESER EINEM ANDEREN ETWAS SCHENKUNGSWEISE, SODANN IST ES JENEM ERLAUBT</small>. E<small>INST EREIGNETE ES SICH IN</small> B<small>ETH</small> Ḥ<small>ORON, DASS JEMAND, DER SEINEM</small> V<small>ATER DEN</small> G<small>ENUSS VON IHM ABGELOBT HATTE, ALS ER SEINEN</small> S<small>OHN VERHEIRATETE, ZU SEINEM</small> N<small>ÄCHSTEN SPRACH</small>: H<small>OF UND</small> G<small>ASTMAHL SEIEN DIR GESCHENKT, NUR DAMIT MEIN</small> V<small>ATER KOMME UND MIT UNS AM</small> G<small>ASTMAHLE TEILNEHME</small>. D<small>A SPRACH DIESER</small>: W<small>ENN SIE MEIN SIND, SO SOLLEN SIE DEM</small> H<small>IMMEL GEWEIHT SEIN</small>. J<small>ENER ERWIDERTE</small>: H<small>ABE ICH DIR MEINES ETWA DAZU GEGEBEN, DAMIT DU ES DEM</small> H<small>IMMEL WEIHEST</small>? D<small>IESER ENTGEGNETE</small>: D<small>U HAST MIR WOHL DEINES DESHALB GEGEBEN, DAMIT DU UND DEIN</small> V<small>ATER ZUSAMMEN ESSEN UND TRINKEN UND IHR EUCH MIT EINANDER AUSSÖHNEN KÖNNET UND DIE</small> S<small>ÜNDE AUF MEINEM</small><sup class="footnote-marker">15</sup><i class="footnote"> So besser auch im jerušalemischen Talmud.</i>H<small>AUPTE RUHE</small>! H<small>IERAUF SAGTEN DIE</small> W<small>EISEN</small>: J<small>EDE</small> S<small>CHENKUNG, DIE NICHT DERART IST, DASS, WENN MAN SIE HEILIGT, SIE HEILIG IST, GILT NICHT ALS</small> S<small>CHENKUNG</small>.
+
+Chapter 6
+
+<b>W</b>ER <small>SICH</small> G<small>EKOCHTES ABGELOBT, DEM SIND</small> G<small>EBRATENES UND</small> G<small>ESOTTENES ERLAUBT</small>. S<small>AGT JEMAND</small>: Q<small>ONAM, DASS ICH KEIN GEKOCHTES</small> G<small>ERICHT ESSEN WERDE, SO IST IHM DIE DÜNNE</small> T<small>OPFSPEISE VERBOTEN UND DIE DICKE ERLAUBT; FERNER IST IHM DAS</small> S<small>CHLUCK</small> E<small>I UND DER</small> A<small>SCHENKÜRBIS</small><sup class="footnote-marker">1</sup><i class="footnote"> Nach jer. T. (Kil. I,2) eine bittere Kürbisart, die erst durch das Rösten in heißer Asche genießbar werden muß.</i> <small>ERLAUBT</small>.  W<small>ER SICH</small> T<small>OPFGERICHTE ABGELOBT, DEM IST NUR DAS</small> B<small>RODELNDE VERBOTEN</small>. S<small>AGT JEMAND</small>: Q<small>ONAM, DASS ICH NICHT KOSTEN WERDE, WAS IN DEN</small> T<small>OPF KOMMT, SO IST IHM ALLES VERBOTEN, WAS IM</small> T<small>OPFE GEKOCHT WIRD</small>.
+W<small>ER SICH</small> T<small>OPFGERICHTE ABGELOBT, DEM IST NUR DAS</small> B<small>RODELNDE VERBOTEN</small>. S<small>AGT JEMAND</small>: Q<small>ONAM, DASS ICH NICHT KOSTEN WERDE, WAS IN DEN</small> T<small>OPF KOMMT, SO IST IHM ALLES VERBOTEN, WAS IM</small> T<small>OPFE ZUBEREITET WIRD</small>.
+W<small>ER SICH</small> G<small>EBRATENES</small> <small>ABGELOBT</small>, <small>DEM IST NUR DAS GEBRATENE</small> F<small>LEISCH VERBOTEN – SO</small> R. J<small>EHUDA</small>; <small>SAGT ER</small>: Q<small>ONAM</small>, <small>DASS ICH NICHTS</small> G<small>EBRATENES KOSTEN WERDE, SO IST IHM ALLES</small> G<small>EBRATENE VERBOTEN</small>. W<small>ER SICH</small> E<small>INGESALZENES</small> <small>ABGELOBT</small>, <small>DEM IST NUR DER EINGESALZENE</small> F<small>ISCH VERBOTEN</small>; <small>SAGT ER</small>: Q<small>ONAM</small>, <small>DASS ICH NICHTS</small> E<small>INGESALZENES KOSTEN WERDE, SO IST IHM</small> A<small>LLES</small> E<small>INGESALZENE VERBOTEN</small>.
+S<small>AGT JEMAND</small>: Q<small>ONAM</small>, <small>DASS ICH</small> F<small>ISCH UND</small> F<small>ISCHE</small><sup class="footnote-marker">2</sup><i class="footnote"> Soll wohl heißen: die einzeln u. die in Mengen verkauft oder zubereitet werden.</i><small>NICHT KOSTEN WERDE, SO SIND IHM</small> <small>ALLE</small> <small>VERBOTEN, OB GROSSE ODER KLEINE, OB GESALZENE ODER UNGESALZENE, OB ROHE ODER GEKOCHTE, JEDOCH SIND IHM DER ZERHACKTE</small> T<small>ERITH</small><sup class="footnote-marker">3</sup><i class="footnote"> Eine Fischart, die zerhackt in den Handel kam, viell. Triton.</i> <small>UND DIE</small> F<small>ISCHLAKE ERLAUBT</small>. W<small>ER SICH DEN</small> F<small>ISCHSALAT ABGELOBT, DEM IST DER ZERHACKTE</small> T<small>ERITH VERBOTEN UND DIE</small> F<small>ISCHLAKE UND DIE</small> F<small>ISCHTUNKE ERLAUBT; WER SICH DEN ZERHACKTEN</small> T<small>ERITH ABGELOBT, DEM SIND DIE</small> F<small>ISCHLAKE UND DIE</small> F<small>ISCHTUNKE VERBOTEN</small>.
+<b>W</b><small>ER SICH</small> M<small>ILCH ABGELOBT, DEM IST</small> M<small>OLKE ERLAUBT</small>, R. J<small>OSE VERBIETET SIE; WER</small> M<small>OLKE, DEM IST</small> M<small>ILCH ERLAUBT</small>. A<small>BBA</small> Š<small>AÚL SAGT, WER SICH DEN</small> K<small>ÄSE ABGELOBT, DEM SEI ER OB GESALZEN ODER UNGESALZEN VERBOTEN</small>.
+W<small>ER SICH DAS</small> F<small>LEISCH ABGELOBT,</small> DEM SIND B<small>RÜHE</small> <small>UND</small> G<small>ALLERT ERLAUBT</small>; R. J<small>EHUDA VERBIETET SIE</small>. R. J<small>EHUDA SPRACH</small>: E<small>INST VERBOT UNS</small> R. T<small>RYPHON</small> <small>SOGAR</small> E<small>IER, DIE DAMIT</small><sup class="footnote-marker">4</sup><i class="footnote"> Dem Fleische od. der Brühe, weil sie Fleischgeschmack annehmen.</i><small>GEKOCHT WAREN</small>. S<small>IE SPRACHEN ZU IHM</small>: D<small>IES STIMMT, ABER NUR DANN, WENN MAN SAGT</small>: D<small>IESES</small> F<small>LEISCH</small><sup class="footnote-marker">5</sup><i class="footnote"> Alles, was sich im Topfe befindet.</i><small>SEI MIR</small> <small>VERBOTEN</small>, <small>DENN, WENN JEMAND SICH ETWAS ABGELOBT UND ANDERES DAMIT VERMISCHT WIRD, SO IST ES IHM, WENN EIN</small> G<small>ESCHMACK ÜBERTRAGEN WIRD, VERBOTEN</small>.
+W<small>ER SICH DEN</small> W<small>EIN ABGELOBT, DEM IST DAS</small> G<small>ERICHT, IN DEM</small> W<small>EINGESCHMACK IST, ERLAUBT; SAGT ER</small>: Q<small>ONAM, DASS ICH DIESEN</small> W<small>EIN NICHT KOSTE, UND KOMMT DIESER IN EIN</small> G<small>ERICHT, SO IST ES IHM, WENN EIN</small> G<small>ESCHMACK ÜBERTRAGEN WIRD, VERBOTEN</small>. <b>W</b><small>ER SICH</small> T<small>RAUBEN ABGELOBT, DEM IST DER</small> W<small>EIN ERLAUBT, WER</small> O<small>LIVEN, DEM IST DAS</small> Ö<small>L ERLAUBT; SAGT ER</small>: Q<small>ONAM, DASS ICH DIESE</small> O<small>ILVEN ODER</small> T<small>RAUBEN NICHT KOSTE, SO SIND IHM DIESE VERBOTEN UND DAS, WAS DARAUS GEWONNEN WIRD</small>.
+<b>W</b><small>ER SICH</small> D<small>ATTELN ABGELOBT, DEM IST DER</small> D<small>ATTELHONIG ERLAUBT, WER</small> W<small>INTERTRAUBEN</small><sup class="footnote-marker">6</sup><i class="footnote"> Die nicht richtig reifen u. zur Essigbereitung verwendet werden.</i>, <small>DEM IST DER</small> W<small>INTERTRAUBENESSIG ERLAUBT</small>. R. J<small>EHUDA B</small>. B<small>ETHERA SAGT, BEI ALLEM, WAS DEN</small> N<small>AMEN DES</small> U<small>RSPRUNGS FÜHRT, DEN ER SICH ABGELOBT, SEI IHM</small> <small>AUCH</small> <small>DAS VERBOTEN, WAS DARAUS HERVORGEHT; DIE</small> W<small>EISEN ERLAUBEN ES</small>.
+<b>W</b><small>ER SICH</small> W<small>EIN ABGELOBT, DEM IST DER</small> A<small>PFELWEIN ERLAUBT; WER</small> Ö<small>L, DEM IST DAS</small> S<small>ESAMÖL ERLAUBT; WER</small> H<small>ONIG, DEM IST DER</small> D<small>ATTELHONIG ERLAUBT;</small> WER E<small>SSIG, DEM IST DER</small> W<small>INTERTRAUBENESSIG ERLAUBT; WER</small> L<small>AUCH, DEM IST</small> K<small>OPFLAUCH ERLAUBT; WER</small> K<small>RAUT, DEM SIND</small> F<small>ELDKRÄUTER ERLAUBT, WEIL DIES EIN</small> B<small>EINAME</small><sup class="footnote-marker">7</sup><i class="footnote"> Zum Hauptnamen, u. da er ihn nicht nannte, so sind diese nicht einbegriffen.</i><small>IST</small>.
+<b>W</b><small>ER SICH</small> K<small>OHL ABGELOBT, DEM IST DER</small> S<small>PARGEL VERBOTEN, WER</small> S<small>PARGEL, DEM IST DER</small> K<small>OHL ERLAUBT;</small> WER G<small>RAUPEN, DEM IST DER</small> B<small>REI VERBOTEN, NACH</small> R. J<small>OSE ERLAUBT; WER</small> B<small>REI, DEM SEND</small> G<small>RAUPEN ERLAUBT; WER</small> B<small>REI, DEM IST DER</small> K<small>NOBLAUCH</small><sup class="footnote-marker">8</sup><i class="footnote"> Der in den Brei getan wird.</i><small>VERBOTEN, NACH</small> R. J<small>OSE ERLAUBT; WER</small> K<small>NOBLAUCH, DEM IST DER</small> B<small>REI ERLAUBT;</small> WER L<small>INSEN, DEM IST DER</small> L<small>INSENKUCHEN VERBOTEN, NACH</small> R. J<small>OSE ERLAUBT; WER</small> L<small>INSENKUCHEN, DEM SIND</small> L<small>INSEN ERLAUBT</small>. S<small>AGT JEMAND</small>: Q<small>ONAM</small>, <small>DASS ICH NICHT</small> W<small>EIZEN UND</small> W<small>EIZENKÖRNER KOSTEN WERDE, SO IST ES IHM VERBOTEN, OB</small> M<small>EHL ODER</small> B<small>ROT</small>. S<small>AGT ER</small>: Q<small>ONAM</small>, <small>DASS ICH</small> G<small>RAUPEN UND</small> G<small>RAUPENKÖRNER NICHT KOSTEN WERDE, SO IST ES IHM VERBOTEN, OB ROH ODER GEKOCHT</small>. R. J<small>EHUDA SAGTE</small>: S<small>AGT JEMAND</small>: Q<small>ONAM, DASS ICH</small> G<small>RAUPEN, ODER</small> W<small>EIZEN, NICHT KOSTEN AVERDE, SO DARF ER SIE ROH KAUEN</small>.
+
+Chapter 7
+
+<b>W</b><small>ER sich</small> K<small>RAUT ABGELOBT, DEM SIND</small> K<small>ÜRBISSE ERLAUBT, NACH</small> R. <small>A͑QIBA VERBOTEN</small>. S<small>IE SPRACHEN ZU</small> R. <small>A͑QIBA</small>: E<small>S KOMMT JA VOR, DASS JEMAND ZU SEINEM</small> B<small>EAUFTRAGTEN SPRICHT: HOLE MIR</small> K<small>RAUT, UND DIESER ERWIDERT: ICH HABE NUR</small> K<small>ÜRBISSE GEFUNDEN</small><sup class="footnote-marker">1</sup><i class="footnote"> Wonach dieser nicht zum Kraute zählt.</i>. D<small>IESER ERWIDERTE</small>: E<small>BEN DESHALB; ERWIDERT ER ETWA: ICH HABE NUR</small> H<small>ÜLSENFRÜCHTE GEFUNDEN</small>!? A<small>LSO SIND</small> K<small>ÜRBISSE UNTER</small> K<small>RAUT EINBEGRIFFEN, UND</small> H<small>ÜLSENFRÜCHTE NICHT UNTER</small> K<small>RAUT EINBEGRIFFEN</small>. F<small>ERNER SIND IHM FRISCHE ÄGYPTISCHE</small> B<small>OHNEN VERBOTEN UND GETROCKNETE ERLAUBT</small>.
+<b>W</b><small>ER SICH</small> K<small>ORN ABGELOBT, DEM SIND GETROCKNETE ÄGYPTISCHE</small> B<small>OHNEN VERBOTEN – SO</small> R. M<small>EÍR; DIE</small> W<small>EISEN SAGEN, NUR DIE FÜNF</small> G<small>ETREIDEARTEN</small><sup class="footnote-marker">2</sup><i class="footnote"> Weizen, Gerste, Dinkel, Hafer u. Roggen; cf. Hal. I,1.</i><small>SEIEN IHM VERBOTEN</small>. R. M<small>EÍR SAGTE</small>: W<small>ER SICH</small> G<small>ETREIDE ABGELOBT, DEM SIND NUR DIE FÜNF</small> A<small>RTEN VERBOTEN, WER SICH ABER</small> K<small>ORN ABGELOBT, DEM IST ALLES VERBOTEN, UND NUR</small> B<small>AUMFRÜCHTE UND</small> K<small>RAUT ERLAUBT</small>.
+<b>W</b><small>ER SICH</small> K<small>LEIDUNG ABGELOBT, DEM SIND</small> S<small>ACKGEWAND</small>, U<small>MSCHLAGETUCH UND</small> Ü<small>BERWURF ERLAUBT</small>. S<small>AGT JEMAND</small>: Q<small>ONAM SEI MIR DIE</small> W<small>OLLE, DIE AUF MICH KOMMT, SO DARF ER SICH MIT</small> S<small>CHURWOLLE BEDECKEN</small>; <small>SAGT ER</small>: <small>DER</small> F<small>LACHS, DER AUF MICH KOMMT, SO DARF ER SICH MIT</small> F<small>LACHSBÜNDELN BEDECKEN</small>. R. J<small>EHUDA SAGT, ALLES NACH DEM</small> G<small>ELOBENDEN: WENN EINEM, DER BELADEN</small><sup class="footnote-marker">3</sup><i class="footnote"> Mit Wolle u. Flachs.</i><small>IST UND SCHWITZT, DER</small> G<small>ERUCH LÄSTIG WIRD UND ER SAGT</small>: Q<small>ONAM SEIEN MIR</small> W<small>OLLE UND</small> F<small>LACHS, DIE AUF MICH KOMMEN, SO DARF ER SICH DAMIT BEDECKEN, SIE ABER NICHT ÜBER DEN</small> R<small>ÜCKEN WERFEN</small><sup class="footnote-marker">4</sup><i class="footnote"> Als Traglast, da er beim Geloben offenbar nur Wolle u. Flachs als Traglast meinte.</i>.
+<b>W</b><small>ER SICH DAS</small> H<small>AUS ABGELOBT, DEM IST DER</small> S<small>ÖLLER ERLAUBT – SO</small> R. M<small>EÍR; DIE</small> W<small>EISEN SAGEN, DER</small> S<small>ÖLLER SEI UNTER</small> H<small>AUS EINBEGRIFFEN</small>. W<small>ER SICH DEN</small> S<small>ÖLLER ABGELOBT, DEM IST DAS</small> H<small>AUS ERLAUBT</small>.
+<b>W</b><small>ER SICH DAS</small> B<small>ETT ABGELOBT, DEM IST DAS</small> D<small>ARGEŠ</small><sup class="footnote-marker">5</sup><i class="footnote"> Ruhebett, Divan, Sofa; wird weiter erklärt.</i><small>ERLAUBT – SO</small> R. M<small>EÍR; DIE</small> W<small>EISEN SAGEN, DAS</small> D<small>ARGEŠ SEI UNTER</small> B<small>ETT EINBEGRIFFEN</small>. W<small>ER SICH DAS</small> D<small>ARGEŠ ABGELOBT, DEM IST DAS</small> B<small>ETT ERLAUBT</small>. <b>W</b><small>ER SICH DIE</small> S<small>TADT ABGELOBT, DARF DAS</small> S<small>TADTGEBIET</small><sup class="footnote-marker">6</sup><i class="footnote"> Zweitausend Ellen rings um die Stadt; cf. Num. 35,5.</i><small>BETRETEN, JEDOCH NICHT DAS</small> W<small>EICHBILD</small><sup class="footnote-marker">7</sup><i class="footnote"> Innerhalb des um die äußersten Häuser gezogenen Kreises; cf. Er. Fol. 52b.</i>;<small>WER SICH ABER DAS</small> H<small>AUS ABGELOBT, DEM IST ES NUR VON DER</small> T<small>ÜRFUGE EINWÄRTS</small><sup class="footnote-marker">8</sup><i class="footnote"> An der inneren Seite des Türrahmens, sodaß das Betreten des Türrahmens selber erlaubt ist.</i><small>VERBOTEN</small>.
+<b>S</b><small>AGT JEMAND</small>: Q<small>ONAM SEIEN MIR DIESE</small> F<small>RÜCHTE</small>, Q<small>ONAM SEIEN SIE FÜR</small> <small>MEINEN</small> M<small>UND</small>, Q<small>ONAM SEIEN SIE MEINEM</small> M<small>UNDE, SO SIND IHM IHR</small> E<small>INGETAUSCHTES</small><sup class="footnote-marker">9</sup><i class="footnote"> Was darauf eingetauscht od. für den Erlös derselben gekauft wird.</i><small>UND IHRE</small> E<small>RZEUGNISSE</small><sup class="footnote-marker">10</sup><i class="footnote"> Was von diesen hervorwächst.</i><small>VERBOTEN</small>; <small>SAGT ER</small>: Q<small>ONAM</small>, <small>DASS ICH SIE NICHT ESSE, DASS ICH SIE NICHT KOSTE, SO SIND IHM IHR</small> E<small>INGETAUSCHTES UND IHRE</small> E<small>RZEUGNISSE ERLAUBT</small>. D<small>IES NUR BEI</small> D<small>INGEN, DEREN</small> S<small>AAT</small> <small>IN DER</small> E<small>RDE</small> <small>ZERGEHT, BEI</small> D<small>INGEN ABER, DEREN</small> S<small>AAT</small> <small>IN DER</small> E<small>RDE</small> <small>NICHT ZERGEHT</small><sup class="footnote-marker">11</sup><i class="footnote"> Dinge, die in die Erde gesteckt werden u. weiter wachsen.</i>, <small>SIND IHM SOGAR DIE</small> E<small>RZEUGNISSE DER</small> E<small>RZEUGNISSE VERBOTEN</small>.
+S<small>AGT JEMAND ZU SEINER</small> F<small>RAU</small>: Q<small>ONAM SEI MIR DEINER</small> H<small>ÄNDE</small> A<small>RBEIT</small>, Q<small>ONAM SEI SIE FÜR MEINEN</small> M<small>UND</small>, Q<small>ONAM SEI SIE MEINEM</small> M<small>UNDE, SO SIND IHM IHR</small> E<small>INGETAUSCHTES UND IHRE</small> E<small>RZEUGNISSE</small><sup class="footnote-marker">12</sup><i class="footnote"> Wenn sie etwas gepflanzt hat od. für den Erlös ihrer Arbeit Früchte gekauft, die gepflanzt worden sind.</i><small>VERBOTEN</small>, <small>SAGT ER</small>: Q<small>ONAM</small>, <small>DASS ICH SIE NICHT ESSE, DASS ICH SIE NICHT KOSTE, SO SIND IHM IHR</small> E<small>INGETAUSCHTES UND IHRE</small> E<small>RZEUGNISSE ERLAUBT</small>. D<small>IES NUR BEI</small> D<small>INGEN, DEREN</small> S<small>AAT</small> <small>IN DER</small> E<small>RDE</small> <small>ZERGEHT, BEI</small> D<small>INGEN ABER, DEREN</small> S<small>AAT</small> <small>IN DER</small> E<small>RDE</small> <small>NICHT ZERGEHT, SIND IHM SOGAR DIE</small> E<small>RZEUGNISSE DER</small> E<small>RZEUGNISSE VERBOTEN</small>.
+S<small>AGT JEMAND ZU SEINER</small> F<small>RAU</small>: Q<small>ONAM</small>, <small>DASS ICH BIS ZUM</small> P<small>ESAḤFESTE NICHT ESSE, WAS DU BEREITEST, DASS ICH BIS ZUM</small> P<small>ESAḤFESTE NICHT ANZIEHE, WAS DU FERTIGST, SO DARF ER NACH DEM</small> P<small>ESAḤFESTE ESSEN ODER ANZIEHEN, WAS SIE VOR DEM</small> P<small>ESAḤFESTE GEMACHT HAT</small>; <small>SAGT ER</small>: Q<small>ONAM</small>, <small>DASS ICH NICHT ESSE, WAS DU BIS ZUM</small> P<small>ESAḤFESTE BEREITEST, DASS ICH NICHT ANZIEHE, WAS DU BIS ZUM</small> P<small>ESAḤFESTE FERTIGST, SO DARF ER NACH DEM</small> P<small>ESAḤFESTE NICHT ESSEN UND NICHT ANZIEHEN, WAS SIE VOR DEM</small> P<small>ESAḤFESTE GEMACHT HAT</small>.
+S<small>AGT JEMAND ZU SEINER</small> F<small>RAU</small>: Q<small>ONAM</small> <small>SEI, WAS DU VON MIR BIS ZUM</small> P<small>ESAḤFESTE GENIESSEST, WENN DU VOR DEM</small> H<small>ÜTTEN</small><small>FESTE</small><sup class="footnote-marker">13</sup><i class="footnote"> Nach dem Pesaḥfeste.</i><small>IN DAS</small> H<small>AUS DEINES</small> V<small>ATERS GEHST, SO IST IHR, WENN SIE VOR DEM</small> P<small>ESAḤFESTE GEGANGEN IST, DER</small> G<small>ENUSS VON IHM BIS ZUM</small> P<small>ESAḤFESTE VERBOTEN</small>; <small>GEHT SIE</small> <small>NACH</small> <small>DEM</small> P<small>ESAḤFESTE</small><sup class="footnote-marker">14</sup><i class="footnote"> Während sie vorher einen Genuß von ihm gehabt hat.</i>, <small>SO ÜBERTRITT SIE DAS</small> V<small>ERBOT</small><sup class="footnote-marker">15</sup><i class="footnote"> Cf. Num. 30,3.</i>, <small>SEIN</small> W<small>ORT ZU ENTWEIHEN</small>. S<small>AGT ER</small>: Q<small>ONAM</small> <small>SEI, WAS DU VON MIR BIS ZUM</small> H<small>ÜTTEN</small><small>FESTE GENIESSEST, WENN DU VOR DEM</small> P<small>ESAḤFESTE IN DAS</small> H<small>AUS DEINES</small> V<small>ATERS GEHST, SO IST IHR, WENN SIE VOR DEM</small> P<small>ESAḤFESTE GEGANGEN IST, DER</small> G<small>ENUSS VON IHM BIS ZUM</small> H<small>ÜTTEN</small><small>FESTE VERBOTEN, UND NACH DEM</small> P<small>ESAḤFESTE DARF SIE GEHEN</small>.
+
+Chapter 8
+
+<b>S</b>AGT <small>JEMAND</small>: Q<small>ONAM, DASS ICH DIESEN</small> T<small>AG KEINEN</small> W<small>EIN KOSTEN WERDE, SO IST ER IHM VERBOTEN NUR BIS ES FINSTER WIRD</small>. S<small>AGT ER</small>: <small>DIESE</small> W<small>OCHE, SO IST ER IHM DIE GANZE</small> W<small>OCHE VERBOTEN, UND DER</small> Š<small>ABBATH</small><sup class="footnote-marker">1</sup><i class="footnote"> An dem er gelobt, u. ebenso weiter mut. mut.</i> <small>GEHÖRT ZUR VERGANGENEN</small>. S<small>AGT ER</small>: <small>DIESEN</small> M<small>ONAT, SO IST ER IHM DEN GANZEN</small> M<small>ONAT VERBOTEN, UND DER</small> N<small>EUMOND GEHÖRT ZUM KOMMENDEN</small>. S<small>AGT ER</small>: <small>DIESES</small> J<small>AHR, SO IST ER IHM DAS GANZE</small> J<small>AHR VERBOTEN, UND DER</small> N<small>EUJAHRSTAG GEHÖRT ZUM KOMMENDEN</small>. S<small>AGT ER</small>: <small>DIESES</small> S<small>EPTENNIUM, SO IST ER IHM DAS GANZE</small> S<small>EPTENNIUM VERBOTEN, UND DAS</small> S<small>IEBENTJAHR GEHÖRT ZUM VERGANGENEN</small>. S<small>AGT ER ABER: EINEN</small> T<small>AG, EINE</small> W<small>OCHE, EINEN</small> M<small>ONAT, EIN</small> J<small>AHR, EIN</small> S<small>EPTENNIUM, SO IST ER IHM VON</small> T<small>AGESZEIT BIS ZUR GLEICHEN</small> T<small>AGESZEIT</small><sup class="footnote-marker">2</sup><i class="footnote"> Von der Stunde des Gelobens bis zur gleichen Stunde des nächsten Tages bezw. Monats usw.</i><small>VERBOTEN</small>. S<small>AGT ER</small>: <small>BIS ZUM</small> P<small>ESAḤ, SO IST ER IHM VERBOTEN, BIS DIESES HERANREICHT</small>.
+S<small>AGT ER</small>: <small>BIS ES</small> P<small>ESAḤ</small> <small>IST, SO IST ER IHM VERBOTEN, BIS ES ZUENDE IST</small>; <small>SAGT ER</small>: <small>BIS DAS</small> P<small>ESAḤ ZUGEGEN IST, SO IST ER IHM VERBOTEN, WIE</small> R. M<small>EÍR SAGT, BIS ES HERANREICHT, UND WIE</small> R. J<small>OSE SAGT, BIS ES ZUENDE IST</small>.
+<b>S</b><small>AGT ER</small>: <small>BIS ZUR</small> E<small>RNTE, BIS ZUR</small> W<small>EINLESE, BIS ZUR</small> O<small>LIVENLESE, SO IST ER IHM VERBOTEN NUR BIS DIESE HERANREICHT</small>. D<small>IE</small> R<small>EGEL HIERBEI IST: WENN</small> <small>FÜR ETWAS</small> <small>EINE</small> Z<small>EIT FESTGESETZT IST UND ER GESAGT HAT: BIS SIE HERANREICHT, SO IST ES IHM VERBOTEN, BIS SIE HERANREICHT, UND WENN ER GESAGT HAT: BIS SIE IST, SO IST ES IHM VERBOTEN, BIS SIE ZUENDE IST; WENN ABER KEINE</small> Z<small>EIT FESTGESETZT IST, SO IST ES IHM, EINERLEI OB ER ‘BIS SIE IST’ GESAGT HAT ODER ER ‘BIS SIE HERANREICHT’ GESAGT HAT, VERBOTEN NUR BIS SIE HERANREICHT</small>.
+S<small>AGT ER</small>: <small>BIS ZUR</small> D<small>ÖRRZEIT</small><sup class="footnote-marker">3</sup><i class="footnote"> Eigentl. Sommer, hauptsächl. aber in diesem Sinne zu verstehen.</i>, <small>BIS ES</small> D<small>ÖRRZEIT IST</small>, <small>SO GILT DIES</small> <small>BIS DAS</small> V<small>OLK</small> <small>DIE</small> F<small>RÜCHTE</small> <small>IN</small> K<small>ÖRBEN EINZUBRINGEN ANFÄNGT</small>; <small>SAGT ER</small>: <small>BIS DIE</small> D<small>ÖRRZEIT VORÜBER IST</small>, <small>SO GILT DIES</small> <small>BIS DIE</small> F<small>EIGENMESSER</small><sup class="footnote-marker">4</sup><i class="footnote"> Das W. <span dir="rtl">מקצוע</span> wird auch auf die gepreßte Feigenmasse selbst übertragen, auch auf die Matte, worauf sie getrocknet u. gepreßt werden, u. dem entsprechend variieren auch die Erklärungen der Kommentare.</i><small>EINGEWICKELT WERDEN</small>.  S<small>AGT ER</small>: <small>BIS ZUR</small> E<small>RNTE</small>, <small>SO GILT DIES</small> <small>BIS DAS</small> V<small>OLK ZU ERNTEN ANFÄNGT, DIE</small> W<small>EIZENERNTE</small><sup class="footnote-marker">5</sup><i class="footnote"> Die später beginnt.</i><small>UND NICHT DIE</small> G<small>ERSTENERNTE, JEDOCH ALLES NACH DEM</small> O<small>RTE</small><sup class="footnote-marker">6</sup><i class="footnote"> Wenn im betreffenden Orte mehr Gerste gebaut u. unter Ernte die Gerstenernte verstanden wird, so hat er diese gemeint.</i><small>SEINES</small> G<small>ELÜBDES: GESCHAH ES IM</small> G<small>EBIRGE, SO RICHTE ER SICH NACH DEM</small> G<small>EBIRGE</small><sup class="footnote-marker">7</sup><i class="footnote"> Auch wenn er nach dem Geloben sich in der Ebene aufhält, wo die Ernte früher beginnt.</i>, <small>UND WENN IN DER</small> E<small>BENE, NACH DER</small> E<small>BENE</small>.
+S<small>AGT ER</small>: <small>BIS ZUR</small> R<small>EGENZEIT, ODER: BIS ES</small> R<small>EGENZEIT IST</small>, <small>SO GILT DIES</small> <small>BIS DER ZWEITE</small> F<small>RÜHREGEN FÄLLT</small>; R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGT, BIS DIE</small> Z<small>EIT DES</small> F<small>RÜHREGENS</small><sup class="footnote-marker">8</sup><i class="footnote"> Obgleich er noch nicht gefallen ist.</i><small>HERANREICHT</small>. S<small>AGT ER</small>: <small>BIS DIE</small> R<small>EGENZEIT AUFHÖRT</small>, <small>SO GILT DIES</small> <small>BIS DER GANZE</small> M<small>ONAT</small> N<small>ISAN ZUENDE IST – SO</small> R. M<small>EÍR</small>; R. J<small>EHUDA SAGT, BIS DAS</small> P<small>ESAḤFEST VORÜBER IST</small>  R. J<small>EHUDA SAGTE</small>: S<small>AGT JEMAND</small>: Q<small>ONAM, DASS ICH KEINEN</small> W<small>EIN KOSTEN WERDE, BIS ES</small> P<small>ESAḤ IST, SO MEINTE ER NUR DIE</small> N<small>ACHT ZUM</small> P<small>ESAḤFESTE, BIS ZUR</small> Z<small>EIT, DA DIE</small> M<small>ENSCHEN</small> W<small>EIN ZU TRINKEN</small><sup class="footnote-marker">9</sup><i class="footnote"> Die 4 Becher; cf. Pes. Fol. 99b.</i><small>PFLEGEN</small>.
+S<small>AGT ER</small>: Q<small>ONAM, DASS ICH KEIN</small> F<small>LEISCH KOSTEN WERDE, BIS ES</small> F<small>ASTTAG IST, SO IST ES IHM NUR BIS ZUR</small> N<small>ACHT ZUM</small> F<small>ASTTAGE VERBOTEN, DENN ER MEINTE NUR BIS ZUR</small> Z<small>EIT, DA DIE</small> M<small>ENSCHEN</small> F<small>LEISCH ZU ESSEN PFLEGEN</small><sup class="footnote-marker">10</sup><i class="footnote"> Dies war bei der Mahlzeit vor dem Fasten Brauch, um sich zu kräftigen.</i>. S<small>EIN</small> S<small>OHN</small> R. J<small>OSE SAGTE</small>: S<small>AGT JEMAND</small>: Q<small>ONAM, DASS ICH KEINEN</small> K<small>NOBLAUCH KOSTEN WERDE, BIS ES</small> Š<small>ABBATH IST, SO IST ES IHM NUR BIS ZUR</small> N<small>ACHT ZUM</small> Š<small>ABBATH VERBOTEN, DENN ER MEINTE NUR BIS ZUR</small> Z<small>EIT, DA DIE</small> M<small>ENSCHEN</small> K<small>NOBLAUCH ZU ESSEN</small><sup class="footnote-marker">11</sup><i class="footnote"> Gf. Bq. Fol. 82a.</i><small>PFLEGEN</small>.
+S<small>AGT JEMAND ZU SEINEM</small> N<small>ÄCHSTEN</small>: Q<small>ONAM, DASS ICH VON DIR NICHTS GENIESSE, WENN DU NICHT KOMMST UND EIN</small> K<small>OR</small> W<small>EIZEN UND ZWEI</small> F<small>ASS</small> W<small>EIN FÜR DEINE</small> K<small>INDER ANNIMMST, SO KANN ER SEIN</small> G<small>ELÜBDE OHNE BEI EINEM</small> G<small>ELEHRTEN</small> <small>NACHZUSUCHEN</small> <small>AUFHEBEN, INDEM ER ZU IHM SAGE: DU HAST ES NUR ZU MEINER</small> E<small>HRUNG GESAGT, UND DIES</small><sup class="footnote-marker">12</sup><i class="footnote"> Keine Geschenke anzunehmen.</i><small>IST MEINE</small> E<small>HRUNG</small>. D<small>ESGLEICHEN AUCH, WENN JEMAND ZU SEINEM</small> N<small>ÄCHSTEN SAGT</small>: Q<small>ONAM SEI DIR JEDER</small> G<small>ENUSS VON MIR, WENN DU NICHT KOMMST UND MEINEN</small> K<small>INDERN EIN</small> K<small>OR</small> W<small>EIZEN UND ZWEI</small> F<small>ASS</small> W<small>EIN GIBST</small>. R. M<small>EÍR SAGT, ES SEI IHM VERBOTEN, BIS ER SIE GIBT, UND DIE</small> W<small>EISEN SAGEN, AUCH HIERBEI KÖNNE ER SEIN</small> G<small>ELÜBDE OHNE BEI EINEM</small> G<small>ELEHRTEN</small> <small>NACHZUSUCHEN</small> <small>AUFHEBEN, INDEM ER ZU IHM SAGE: ICH BETRACHTE ES ALS ERHALTEN</small>. W<small>ENN MAN EINEN NÖTIGT, DIE</small> T<small>OCHTER SEINER</small> S<small>CHWESTER ZU HEIRATEN, UND ER SAGT</small>: Q<small>ONAM, DASS SIE NIE EINEN</small> G<small>ENUSS VON MIR HABEN SOLL, ODER WENN JEMAND SICH VON SEINER</small> F<small>RAU SCHEIDEN LÄSST UND SAGT</small>: Q<small>ONAM, DASS MEINE</small> F<small>RAU NIE EINEN</small> G<small>ENUSS VON MIR HABEN SOLL, SO DÜRFEN SIE VON IHM GENIESSEN, DENN DIESER MEINTE ES NUR VON DER</small> E<small>HE</small>. W<small>ENN JEMAND SEINEN</small> N<small>ÄCHSTEN NÖTIGT, BEI IHM ZU ESSEN, UND DIESER SAGT</small>: Q<small>ONAM, DASS ICH DEIN</small> H<small>AUS NICHT BETRETE, DASS ICH KEINEN</small> T<small>ROPFEN KALTES</small> W<small>ASSER BEI DIR KOSTE, SO DARF ER SEIN</small> H<small>AUS BETRETEN UND BEI IHM KALTES</small> W<small>ASSER TRINKEN, DENN DIESER MEINTE ES NUR VOM</small> E<small>SSEN UND</small> T<small>RINKEN</small><sup class="footnote-marker">13</sup><i class="footnote"> Er wollte nur die Einladung zur Mahlzeit ablehnen.</i>.
+
+Chapter 9
+
+R. ELIE͑ZER <small>SAGT, MAN DÜRFE EINEM EINEN</small> A<small>USWEG ÖFFNEN</small> <small>DURCH DEN</small> H<small>INWEIS</small> <small>AUF DIE</small> E<small>HRUNG VON</small> V<small>ATER UND</small> M<small>UTTER</small><sup class="footnote-marker">1</sup><i class="footnote"> Daß diese das Gelübde nicht gebilligt haben würden.</i>; <small>DIE</small> W<small>EISEN VERBIETEN DIES</small>. R. Ç<small>ADOQ SPRACH</small>: S<small>TATT IHM EINEN</small> A<small>USWEG ZU ÖFFNEN</small> <small>DURCH DEN</small> H<small>INWEIS</small> <small>AUF DIE</small> E<small>HRUNG VON</small> V<small>ATER UND</small> M<small>UTTER, KÖNNTE MAN IHM JA EINEN</small> A<small>USWEG ÖFFNEN</small> <small>DURCH DEN</small> H<small>INWEIS</small> <small>AUF DIE</small> E<small>HRUNG</small> G<small>OTTES</small><sup class="footnote-marker">2</sup><i class="footnote"> Daß es sündhaft ist, zu geloben.</i>, <small>DEMNACH GÄBE ES ÜBERHAUPT KEINE</small> G<small>ELÜBDE</small>! D<small>IE</small> W<small>EISEN PFLICHTEN JEDOCH</small> R. E<small>LIE͑ZER BEI, DASS MAN BEI ZWISCHEN IHM UND SEINEM</small> V<small>ATER ODER SEINER</small> M<small>UTTER VORGEHENDEN</small> D<small>INGEN IHM EINEN</small> A<small>USWEG ÖFFNE</small> <small>DURCH DEN</small> H<small>INWEIS</small> <small>AUF DIE</small> E<small>HRUNG VON</small> V<small>ATER UND MUTTER</small>.
+F<small>ERNER SAGTE</small> R. E<small>LIE͑ZER, MAN DÜRFE EINEM EINEN</small> A<small>USWEG ÖFFNEN</small> <small>DURCH DEN</small> H<small>INWEIS</small> <small>AUF</small> U<small>NVERMUTETES; DIE</small> W<small>EISEN VERBIETEN DIES</small>. W<small>ENN JEMAND ZUM</small> B<small>EISPIEL SAGTE</small>: Q<small>ONAM, DASS ICH VON JENEM</small> M<small>ANNE KEINE</small> N<small>IESSUNG HABEN WERDE, UND JENER</small> S<small>CHREIBER</small><sup class="footnote-marker">3</sup><i class="footnote"> Von dem er eine Urkunde haben muß; nach anderer Erklärung, in der übertragenen Bedeutung: Schriftgelehrter.</i> <small>WIRD ODER</small> <small>KURZ DARAUF</small> <small>SEINEN</small> S<small>OHN VERHEIRATET</small><sup class="footnote-marker">4</sup><i class="footnote"> Und dieser Veranlassung hat, an der Hochzeitsfeier teilzunehmen.</i>, <small>UND DANN SAGT: HÄTTE ICH GEWUSST, DASS ER</small> S<small>CHREIBER WERDEN ODER DASS ER KURZ DARAUF SEINEN</small> S<small>OHN VERHEIRATEN WIRD, SO WÜRDE ICH NICHT GELOBT HABEN</small>; <small>ODER JEMAND SAGTE</small>: Q<small>ONAM, DASS ICH DIESES</small> H<small>AUS NICHT BETRETEN WERDE, UND ES EIN</small> B<small>ETHAUS WIRD, UND DANN SAGT: HÄTTE ICH GEWUSST, DASS ES EIN</small> B<small>ETHAUS WERDEN WIRD, SO WÜRDE ICH NICHT GELOBT HABEN, SO IST ES NACH</small> R. E<small>LIE͑ZER ERLAUBT</small><sup class="footnote-marker">5</sup><i class="footnote"> Ihm das Gelübde aufzulösen.</i> <small>UND NACH DEN</small> W<small>EISEN VERBOTEN</small>.
+R. M<small>EÍR SAGTE</small>: E<small>S GIBT</small> U<small>MSTÄNDE, DIE DEM</small> U<small>NVERMUTETEN GLEICHEN, ABER DOCH NICHT</small> U<small>NVERMUTETES SIND, DIE</small> W<small>EISEN ABER PFLICHTEN IHM NICHT BEI</small>. W<small>ENN JEMAND ZUM</small> B<small>EISPIEL SAGT</small>: Q<small>ONAM, DASS ICH JENE NICHT HEIRATE, WEIL IHR</small> V<small>ATER SCHLECHT IST, UND MAN IHM BERICHTET, ER SEI GESTORBEN, ODER ER HABE</small> B<small>USSE GETAN, ODER WENN JEMAND SAGT</small>: Q<small>ONAM, DASS ICH IN DIESES</small> H<small>AUS NICHT GEHE, WEIL EIN BÖSER</small> H<small>UND DARIN IST, ODER WEIL EINE</small> S<small>CHLANGE DARIN IST, UND MAN IHM BERICHTET, DER</small> H<small>UND SEI TOT, ODER DIE</small> S<small>CHLANGE GETÖTET, SO GLEICHT DIES DEM</small> U<small>NVERMUTETEN, JEDOCH IST ES NICHT</small> U<small>NVERMUTETES</small><sup class="footnote-marker">6</sup><i class="footnote"> Da er sein Gelübde damit begründet hat, so ist das Gelübde bedingt, u. man öffne damit einen Ausweg zur Auflösung.</i>; <small>DIE</small> W<small>EISEN ABER PFLICHTEN IHM NICHT BEI</small>.
+<b>F</b><small>ERNER SAGTE</small> R. M<small>EÍR</small>: M<small>AN DÜRFE IHM EINEN</small> A<small>USWEG ÖFFNEN</small> <small>DURCH DEN</small> H<small>INWEIS</small> <small>AUF DAS, WAS IN DER</small> T<small>ORA GESCHRIEBEN IST, UND ZU IHM SPRECHEN</small>: W<small>ENN DU ABER GEWUSST HÄTTEST, DASS DU ÜBERTRITTST</small> <small>DAS</small> G<small>ESETZ</small>:<sup class="footnote-marker">7</sup><i class="footnote"> Lev. 19,18.</i><i>du sollst nicht rachsüchtig sein</i>, <small>ODER</small>:<sup class="footnote-marker">8</sup><i class="footnote"> Lev. 19,18.</i><i>du sollst nicht nachtragen</i>, <small>ODER</small>:<sup class="footnote-marker">9</sup><i class="footnote"> Ib. V. 17.</i><i>du sollst deinen Bruder nicht in deinem Herzen hassen</i>, <small>ODER</small>:<sup class="footnote-marker">10</sup><i class="footnote"> Ib. V. 18.</i><i>du sollst deinen Bruder wie dich selbst lieben</i>, <small>ODER</small>:<sup class="footnote-marker">11</sup><i class="footnote"> Ib. 25,36.</i><i>dein Bruder soll neben dir leben</i>, <small>ODER: DASS DU, WENN ER VERARMT, IHN NICHT ERNÄHREN KANNST</small>? S<small>AGT ER, ER WÜRDE, WENN ER GEWUSST HÄTTE, DASS DEM SO IST, NICHT GELOBT HABEN, SO IST ES ERLAUBT</small><sup>&lt;endnote1&gt;5&lt;/endnote1&gt;</sup>.
+<b>M</b><small>AN DARF EINEM EINEN</small> A<small>USWEG ÖFFNEN</small> <small>DURCH DEN</small> H<small>INWEIS</small> <small>AUF DIE</small> M<small>ORGENGABE SEINER</small> F<small>RAU</small>. E<small>INST GELOBTE SICH JEMAND DEN</small> G<small>ENUSS SEINER</small> F<small>RAU AB, UND IHRE</small> M<small>ORGENGABE</small><sup class="footnote-marker">12</sup><i class="footnote"> Die er ihr bei der Scheidung auszuzahlen hatte.</i><small>BETRUG VIERHUNDERT</small> D<small>ENARE</small>. A<small>LS ER VOR</small> R. A͑<small>QIBA KAM, UND DIESER IHN VERURTEILTE, IHR IHRE</small> M<small>ORGENGABE ZU ZAHLEN, SPRACH ER ZU IHM</small>: M<small>EISTER, ACHTHUNDERT</small> D<small>ENARE HINTERLIESS MEIN</small> V<small>ATER, VIERHUNDERT ERHIELT MEIN</small> B<small>RUDER UND VIERHUNDERT ERHIELT ICH; GENÜGT ES NICHT, DASS SIE ZWEIHUNDERT ERHÄLT UND ICH ZWEIHUNDERT BEHALTE</small>? R. A͑<small>QIBA ERWIDERTE</small>: S<small>ELBST WENN DU DAS</small> H<small>AAR AUF DEINEM</small> K<small>OPFE VERKAUFEN MÜSSTEST, HAST DU IHR IHRE</small> M<small>ORGENGABE AUSZUZAHLEN</small>. H<small>IERAUF SPRACH JENER</small>: H<small>ÄTTE ICH GEWUSST, DASS DEM SO IST, SO WÜRDE ICH NICHT GELOBT HABEN</small>. D<small>A ERLAUBTE SIE IHM</small> R. A͑<small>QIBA</small>.
+<b>M</b><small>AN DARF EINEN</small> A<small>USWEG ÖFFNEN</small> <small>DURCH DEN</small> H<small>INWEIS</small> <small>AUF</small> F<small>ESTTAGE</small><sup class="footnote-marker">13</sup><i class="footnote"> Vgl. S. 417 Anm. 84.</i> <small>UND</small> Š<small>ABBATHE</small>. A<small>NFANGS SAGTEN SIE, AN DIESEN</small> T<small>AGEN SEI ES IHM ERLAUBT, AN ALLEN ÜBRIGEN</small> T<small>AGEN VERBOTEN, BIS</small> R. A͑<small>QIBA KAM UND LEHRTE, EIN</small> G<small>ELÜBDE, DAS TEILWEISE AUFGELÖST WORDEN IST, SEI VOLLSTÄNDIG AUFGELÖST</small>.
+Z<small>ÜM</small> B<small>EISPIEL: SAGTE JEMAND</small>: Q<small>ONAM, DASS ICH EUCH ALLE NICHTS GENIESSEN LASSE, SO IST ES, WENN ES INBETREFF DES EINEN AUFGELÖST WORDEN IST, FÜR ALLE AUFGELÖST;</small> <small>SAGTE ER</small>: <small>DASS ICH NICHTS GENIESSEN LASSE DIESEN UND DIESEN, SO IST ES, WENN ES INBETREFF DES ERSTEN AUFGELÖST WORDEN IST, FÜR ALLE AUFGELÖST, UND WENN ES INBETREFF DES LETZTEN AUFGELÖST WORDEN IST, DEM LETZTEN ERLAUBT UND ALLEN ANDEREN VERBOTEN</small>. S<small>AGTE ER</small>: <small>WAS ICH VON DIESEM GENIESSE, SEI</small> O<small>PFER, UND WAS VON JENEM, SEI</small> O<small>PFER, SO IST EIN</small> A<small>USWEG ERFORDERLICH FÜR JEDEN BESONDERS</small>.
+W<small>ENN JEMAND SAGT</small>: Q<small>ONAM, DASS ICH KEINEN</small> W<small>EIN KOSTEN WERDE, WEIL DER</small> W<small>EIN DEM</small> L<small>EIBE SCHÄDLICH IST, UND MAN IHM ERKLÄRT: DER ALTE IST JA DEM</small> L<small>EIBE ZUTRÄGLICH, SO IST IHM DER ALTE ERLAUBT; UND NICHT NUR DER ALTE IST IHM ERLAUBT, SONDERN AUCH JEDER</small> W<small>EIN</small>. W<small>ENN JEMAND SAGT</small>: Q<small>ONAM, DASS ICH KEINE</small> Z<small>WIEBEL KOSTEN WERDE, WEIL DIE</small> Z<small>WIEBEL DEM</small> H<small>ERZEN SCHÄDLICH IST, UND MAN IHM ERKLÄRT: DIE DÖRFISCHE IST JA DEM</small> H<small>ERZEN ZUTRÄGLICH, SO IST IHM DIE DÖRFISCHE ERLAUBT; UND NICHT NUR DIE DÖRFISCHE IST IHM ERLAUBT, SONDERN AUCH ALLE ANDEREN</small> Z<small>WIEBELN</small>. E<small>INST EREIGNETE SICH EIN SOLCHER</small> F<small>ALL, UND</small> R. M<small>EÍR ERLAUBTE IHM ALLE</small> Z<small>WIEBELN</small>.
+<b>M</b><small>AN DARF EINEM EINEN</small> A<small>USWEG ÖFFNEN</small> <small>DURCH DEN</small> H<small>INWEIS</small> <small>AUF SEINE EIGENE</small> E<small>HRE UND DIE</small> E<small>HRE SEINER</small> K<small>INDER</small>. M<small>AN SPRECHE</small><sup class="footnote-marker">14</sup><i class="footnote"> Falls er gelobt hat, sich von seiner Frau scheiden zu lassen.</i><small>ZU IHM</small>: A<small>UCH WENN DU GEWUSST HÄTTEST, DASS MAN MORGEN ÜBER DICH SAGEN WIRD: DAS IST DIE</small> A<small>RT DES</small> N., <small>DASS ER SICH VON SEINEN</small> F<small>RAUEN SCHEIDEN LÄSST, DASS MAN VON DEINEN</small> T<small>ÖCHTERN SAGEN WIRD: SIE SIND</small> T<small>ÖCHTER EINER</small> G<small>ESCHIEDENEN; WESHALB WOHL IST DIE</small> M<small>UTTER VON DIESEN GESCHIEDEN WORDEN</small>? S<small>AGT ER, ER WÜRDE, WENN ER GEWUSST HÄTTE, DASS DEM SO IST, NICHT GELOBT HABEN, SO IST ES ERLAUBT</small> <sup>&lt;endnote1&gt;5&lt;/endnote1&gt;</sup>.
+W<small>ENN JEMAND SAGT</small>: Q<small>ONAM, DASS ICH DIE HÄSSLICHE</small> N. <small>NICHT HEIRATE, UND SIE HÜBSCH IST, DIE SCHWARZE, UND SIE WEISS IST, DIE KLEINE, UND SIE GROSS IST, SO IST SIE IHM ERLAUBT; NICHT WEIL SIE HÄSSLICH WAR UND HÜBSCH GEWORDEN, SCHWARZ WAR UND WEISS GEWORDEN, KLEIN WAR UND GROSS GEWORDEN IST, SONDERN WEIL DAS</small> G<small>ELÜBDE AUF EINEM</small> I<small>RRTUM BERUHT</small>. E<small>INST HATTE SICH JEMAND DEN</small> G<small>ENUSS DER</small> T<small>OCHTER SEINER</small> S<small>CHWESTER ABGELOBT; DA BRACHTE MAN SIE IN DAS</small> H<small>AUS DES</small> R. J<small>IŠMA͑ÉL UND PUTZTE SIE AUS</small>. H<small>IERAUF SPRACH</small> R. J<small>IŠMA͑ÉL ZU IHM</small>: M<small>EIN SOHN, DIESE HAST DU DIR ABGELOBT</small>? E<small>R ERWIDERTE</small>: N<small>EIN</small>. D<small>A ERLAUBTE SIE IHM</small> R. J<small>IŠMA͑ÉL</small>. I<small>N JENER</small> S<small>TUNDE WEINTE</small> R. J<small>IŠMA͑ÉL UND SPRACH</small>: D<small>IE</small> T<small>ÖCHTER</small> J<small>ISRAÉLS SIND SCHÖN, DIE</small> A<small>RMUT NUR VERUNSTALTET SIE</small>. A<small>LS</small> R. J<small>IŠMA͑ÉL STARB, STIMMTEN DIE</small> J<small>ISRAÉLITISCHEN</small> T<small>ÖCHTER EIN</small> K<small>LAGELIED AN UND SPRACHEN</small>: W<small>EINET</small>, T<small>ÖCHTER</small> J<small>ISRAÉLS, UM</small> R. J<small>IŠMA͑ÉL</small>! <small>EBENSO HEISST ES BEI</small> Š<small>AÚL</small>:<sup class="footnote-marker">15</sup><i class="footnote"> iiSam. 1,24.</i><i>Weinet, Töchter Jisraéls, um Šaúl!</i>
+
+Chapter 10
+
+<b>D</b>IE G<small>ELÜBDE EINER</small> V<small>ERLOBTEN</small><sup class="footnote-marker">1</sup><i class="footnote"> Im Texte überall verlobtes Mädchen, dh. eine im Mädchenalter, nach dem T. die 1. Hälfte des 13. Lebensjahres, worauf das Alter der Mannbarkeit beginnt; vgl. auch S. 117 Anm. 316.</i> <small>KÖNNEN IHR</small> V<small>ATER UND IHR</small> M<small>ANN</small><sup class="footnote-marker">2</sup><i class="footnote"> Dh. Verlobter.</i> <small>NUR ZUSAMMEN</small> <small>AUFHEBEN</small><sup class="footnote-marker">3</sup><i class="footnote"> Dieser Ausdruck (<span dir="rtl">הפר</span>) wird von der Auflösung des Gelübdes der Frau od. der Tochter durch den Ehemann bezw. Vater gebraucht; cf. infra Fol. 77b.</i>. H<small>EBT DER</small> V<small>ATER ES AUF UND NICHT DER</small> E<small>HEMANN ODER DER</small> E<small>HEMANN UND NICHT DER</small> V<small>ATER, SO IST ES NICHT AUFGEHOBEN, UND SELBSTVERSTÄNDLICH, WENN EINER VON IHNEN ES BESTÄTIGT HAT</small>.
+<b>S</b><small>TIRBT DER</small> V<small>ATER, SO GEHT SEINE</small> G<small>EWALT NICHT AUF DEN</small> E<small>HEMANN ÜBER: STIRBT DER</small> E<small>HEMANN, SO GEHT SEINE</small> G<small>EWALT AUF DEN</small> V<small>ATER ÜBER</small>. I<small>N DIESER</small> H<small>INSICHT IST DAS</small> R<small>ECHT DES</small> V<small>ATERS BEDEUTENDER ALS DAS DES</small> E<small>HEMANNES,</small> IN ANDERER H<small>INSICHT ABER IST DAS</small> R<small>ECHT DES</small> E<small>HEMANNES BEDEUTENDER ALS DAS DES</small> V<small>ATERS: DER</small> E<small>HEMANN KANN</small> <small>IHRE</small> G<small>ELÜBDE</small> <small>AUFHEBEN, WENN SIE MANNBAR</small><sup class="footnote-marker">4</sup><i class="footnote"> Vgl. Anm. 1.</i><small>IST, DER</small> V<small>ATER KANN SIE NICHT AUFHEBEN, WENN SIE MANNBAR IST</small>.
+W<small>ENN SIE ALS</small> V<small>ERLOBTE GELOBT HAT UND AM SELBEN</small> T<small>AGE GESCHIEDEN WORDEN IST UND SICH AM SELBEN</small> T<small>AGE WIEDERUM VERLOBT HAT, SELBST HUNDERTMAL, SO KÖNNEN IHR</small> V<small>ATER UND IHR LETZTER</small> M<small>ANN</small> <small>NUR ZUSAMMEN</small> <small>IHRE</small> G<small>ELÜBDE AUFHEBEN</small>. D<small>IE</small> R<small>EGEL HIERBEI IST</small>: <small>SOLANGE SIE NICHT EINE</small> S<small>TUNDE IN IHRER EIGENEN</small> G<small>EWALT WAR, KÖNNEN IHR</small> V<small>ATER UND IHR LETZTER</small> M<small>ANN</small> <small>NUR ZUSAMMEN</small> <small>IHRE</small> G<small>ELÜBDE AUFHEBEN</small>.
+E<small>S IST BEI DEN</small> G<small>ELEHRTEN</small> B<small>RAUCH, DASS</small> <small>DER</small> V<small>ATER</small>, <small>BEVOR SEINE</small> T<small>OCHTER VON IHM GEHT, ZU IHR SPRICHT: ALLE</small> G<small>ELÜBDE, DIE DU IN MEINEM</small> H<small>AUSE GETAN HAST, SEIEN AUFGEHOBEN</small>. E<small>BENSO SPRICHT DER</small> E<small>HEMANN, BEVOR SIE IN SEINE</small> G<small>EWALT KOMMT, ZU IHR: ALLE</small> G<small>ELÜBDE, DIE DU, BEVOR DU IN MEINE</small> G<small>EWALT KOMMST, GELOBT HAST, SEIEN AUFGEHOBEN</small>. S<small>OBALD SIE NÄMLICH IN SEINE</small> G<small>EWALT GEKOMMEN IST, KANN ER SIE NICHT MEHR AUFHEBEN</small>.
+<b>W</b><small>ENN EINE</small> M<small>ANNBARE ZWÖLF</small> M<small>ONATE</small><sup class="footnote-marker">5</sup><i class="footnote"> Seit der Aufforderung des Gatten zur Hochzeit; cf. Ket. Fol. 57a.</i><small>ODER EINE</small> W<small>ITWE DREISSIG</small> T<small>AGE</small><sup class="footnote-marker">6</sup><i class="footnote"> Seit der Aufforderung des Gatten zur Hochzeit; cf. Ket. Fol. 57a.</i><small>ZUGEBRACHT HAT, SO KANN, WIE</small> R. E<small>LIE͑ZER SAGT, IHR</small> M<small>ANN, DA ER ZU IHREM</small> U<small>NTERHALTE VERPFLICHTET IST</small>, <small>IHRE</small> G<small>ELÜBDE</small> <small>AUFHEBEN; DIE</small> W<small>EISEN SAGEN, DER</small> E<small>HEMANN KÖNNE SIE NICHT EHER AUFHEBEN</small>, <small>ALS BIS SIE IN SEINE</small> G<small>EWALT GEKOMMEN IST</small>.
+<b>D</b><small>IE</small> G<small>ELÜBDE EINER</small> A<small>NWÄRTERIN DER</small> S<small>CHWAGEREHE, EINERLEI OB EIN</small> S<small>CHWAGER</small> <small>VORHANDEN IST</small> <small>ODER ZWEI, KANN DER</small> S<small>CHWAGER</small><sup class="footnote-marker">7</sup><i class="footnote"> Jeder von ihnen.</i>, <small>WIE</small> R. E<small>LIE͑ZEF SAGT, AUFHEBEN</small>; R. J<small>EHOŠUA͑ SAGT, NUR EINER UND NICHT ZWEI</small>; R. A͑<small>QIBA SAGT, WEDER EINER NOCH ZWEI</small>. R. E<small>LIE͑ZER SPRACH</small>: W<small>ENN MAN DIE</small> G<small>ELÜBDE EINER</small> F<small>RAU, DIE MAN SICH SELBER ANGEEIGNET HAT, AUFHEBEN KANN, WIE SOLLTE MAN DIE</small> G<small>ELÜBDE EINER</small> F<small>RAU, DIE EINEM VOM</small> H<small>IMMEL ZUGEEIGNET IST, NICHT AUFHEBEN KÖNNEN</small>? R. A͑<small>QIBA SPRACH ZU IHM</small>: N<small>EIN, WENN DIES VON EINER</small> F<small>RAU GILT, DIE MAN SICH SELBER ANGEEIGNET HAT, ÜBER DIE ANDERE KEINE</small> G<small>EWALT HABEN, SOLLTE DIES AUCH VON EINER</small> F<small>RAU GELTEN, DIE EINEM VOM</small> H<small>IMMEL ZUGEEIGNET IST, ÜBER DIE ANDERE</small> G<small>EWALT</small><sup class="footnote-marker">8</sup><i class="footnote"> Bevor die Schwagerehe vollzogen ist, liegt die Pflicht jedem der Brüder ob, u. selbst durch die bereits an die Witwe gerichtete Eheformel ist sie noch nicht effektiv seine Frau; cf. Jab. Fol. 50a.</i><small>HABEN</small>!? D<small>A SPRACH</small> R. J<small>EHOŠUA͑ ZU IHM</small>: A͑<small>QIBA, DEINE</small> W<small>ORTE</small> <small>SIND ZUTREFFEND</small> <small>BEI ZWEI</small> S<small>CHWÄGERN, WAS ABER HAST DU BEI EINEM</small> S<small>CHWAGER</small><sup class="footnote-marker">9</sup><i class="footnote"> Wo andere keine Gewalt über sie haben.</i><small>ZU ERWIDERN</small>? D<small>IESER ERWIDERTE</small>: D<small>IE</small> S<small>CHWÄGERIN IST DEM</small> S<small>CHWAGER NICHT GANZ SO EIGEN, WIE DIE</small> V<small>ERLOBTE DEM</small> E<small>HEMANNE</small><sup class="footnote-marker">10</sup><i class="footnote"> Auf den Ehebruch der Verlobten ist die Steinigung gesetzt (Dt. 22,24), während auf den Verkehr der Schwägerin mit einem Fremden nur ein gewöhnl. Verbot (Dt. 25,5) gesetzt ist.</i><small>EIGEN IST</small>.
+<b>S</b><small>AGT JEMAND ZU SEINER</small> F<small>RAU: ALLE</small> G<small>ELÜBDE, DIE DU VON JETZT AB BIS ICH VON JENEM</small> O<small>RTE ZURÜCKKOMME TUST, SOLLEN BESTEHEN, SO HAT ER NICHTS GESAGT;</small> <small>SAGT ER</small>: <small>SOLLEN AUFGEHOBEN SEIN, SO SIND SIE, WIE</small> R. E<small>LIE͑ZER SAGT, AUFGEHOBEN, UND AVIE DIE</small> W<small>EISEN SAGEN, NICHT AUFGEHOBEN</small>. R. E<small>LIE͑ZER SPRACH</small>: W<small>ENN ER</small> G<small>ELÜBDE AUFHEBEN KANN, DIE BEREITS DIE</small> E<small>IGENHEIT DES</small> V<small>ERBOTES ERLANGT HABEN</small><sup class="footnote-marker">11</sup><i class="footnote"> Die bereits geleistet worden sind.</i>, <small>WIE SOLLTE ER</small> G<small>ELÜBDE, DIE DIE</small> E<small>IGENHEIT DES</small> V<small>ERBOTES NOCH NICHT ERLANGT HABEN, NICHT AUFHEBEN KÖNNEN</small>!? S<small>IE ERWIDERTEN IHM:</small> E<small>S HEISST</small>:<sup class="footnote-marker">12</sup><i class="footnote"> Num. 30,14.</i><i>ihr Mann bestätige es und ihr Mann hebe es auf</i>, <small>WAS DEN</small> Z<small>USTAND DER</small> B<small>ESTÄTIGUNG ERLANGT HAT, UNTERLIEGT AUCH DER</small> A<small>UFHEBUNG, UND WAS DEN</small> Z<small>USTAND DER</small> B<small>ESTÄTIGUNG NICHT ERLANGT HAT, UNTERLIEGT AUCH NICHT DER</small> A<small>UFHEBUNG</small>.
+<b>D</b><small>IE</small> A<small>UFHEBUNG VON</small> G<small>ELÜBDEN KANN DEN GANZEN</small> T<small>AG ERFOLGEN</small>. D<small>IES GILT ERLEICHTERND UND</small><sup class="footnote-marker">13</sup><i class="footnote"> Dh. zuweilen ist die Aufhebungsfrist eine längere u. zuweilen eine kürzere.</i><small>ERSCHWEREND,</small> UND ZWAR: GELOBT SIE <small>BEISPIELSWEISE</small> <small>IN DER</small> N<small>ACHT ZUM</small> Š<small>ABBATH, SO KANN ER ES IN DER</small> N<small>ACHT ZUM</small> Š<small>ABBATH AUFHEBEN UND AM</small> Š<small>ABBATH BIS ES DUNKEL IST; GELOBT SIE BEI EINTRETENDER</small> D<small>UNKELHEIT, SO KANN ER ES AUFHEBEN, SOLANGE ES NICHT DUNKEL IST, IST ES DUNKEL GEWORDEN, OHNE DASS ER ES AUFGEHOBEN HAT, SO KANN ER ES NICHT MEHR AUFHEBEN</small>.
+
+Chapter 11
+
+<b>F</b>OLGENDE G<small>ELÜBDE KANN ER AUFHEBEN</small>: D<small>INGE</small> <small>BETREFFEND</small>, <small>DIE EINE</small> K<small>ASTEIUNG DES</small> L<small>EIBES</small><sup class="footnote-marker">1</sup><i class="footnote"> In weitestem Sinne: die Wohlbefinden u. Behagen mindern.</i> <small>SIND: WENN ICH BADE, ODER: WENN ICH NICHT BADE, WENN ICH MICH SCHMÜCKE, ODER: WENN ICH MICH NICHT</small> <small>SCHMÜCKE</small>. R. J<small>OSE SPRACH</small>: D<small>IES SIND KEINE</small> G<small>ELÜBDE DER</small> K<small>ASTEIUNG DES</small> L<small>EIBES</small>.
+F<small>OLGENDES</small> <small>VIELMEHR</small> <small>SIND</small> G<small>ELÜBDE DER</small> K<small>ASTEIUNG DES</small> L<small>EIBES</small>. S<small>AGT SIE</small>: Q<small>ONAM SEIEN MIR DIE</small> F<small>RÜCHTE DER</small> W<small>ELT, SO KANN ER ES AUFHEBEN</small>; <small>SAGT SIE</small>: Q<small>ONAM</small> <small>SEIEN MIR DIE</small> F<small>RÜCHTE DIESER</small> P<small>ROVINZ, SO HOLE ER SIE IHR AUS EINER ANDEREN</small> P<small>ROVINZ</small><sup class="footnote-marker">2</sup><i class="footnote"> Er kann das Gelübde nicht aufheben, da sie dieses einhalten u. trotzdem Früchte genießen kann.</i>. S<small>AGT SIE</small>: Q<small>ONAM</small> <small>SEIEN MIR DIE</small> F<small>RÜCHTE DIESES</small> K<small>RÄMERS, SO KANN ER ES NICHT AUFHEBEN</small><sup class="footnote-marker">&lt;endnote1&gt;2&lt;/endnote1&gt;</sup>; <small>ERHÄLT ER ABER SEINEN</small> U<small>NTERHALT</small><sup class="footnote-marker">3</sup><i class="footnote"> Wenn er beispielsweise nicht bar bezahlen kann u. nur dieser ihm borgt.</i> <small>NUR VON DIESEM, SO KANN ER ES AUFHEBEN – SO</small> R. J<small>OSE</small>.
+<b>S</b><small>AGT SIE</small>: Q<small>ONAM, DASS ICH VON DEN</small> M<small>ENSCHEN NICHTS GENIESSE</small>, <small>SO KANN EU ES NICHT AUFHEBEN, UND SIE KANN VON DER</small> N<small>ACHLESE, DEM</small> V<small>ERGESSENEN UND DEM</small> E<small>CKENLASSE</small><sup class="footnote-marker">4</sup><i class="footnote"> Cf. Lev. 19,9 u. Dt. 24,19.</i><small>GENIESSEN</small>. S<small>AGT JEMAND</small>: Q<small>ONAM</small>, <small>DASS</small> P<small>RIESTER ODER</small> L<small>EVITEN VON MIR NICHTS GENIESSEN, SO KÖNNEN SIE</small><sup class="footnote-marker">5</sup><i class="footnote"> Die priesterl. bezw. levit. Abgaben.</i><small>GEGEN SEINEN</small> W<small>ILLEN NEHMEN; WENN ABER: DASS DIESE</small> P<small>RIESTER ODER DIESE</small> L<small>EVITEN VON MIR NICHTS GENIESSEN, SO ERHALTEN ES ANDERE</small>.
+<b>S</b><small>AGT</small> sie: Q<small>ONAM, DASS ICH NICHTS MACHE FÜR MEINEN</small> V<small>ATER, FÜR DEINEN</small> V<small>ATER, FÜR MEINEN</small> B<small>RUDER, ODER: FÜR DEINEN</small> B<small>RUDER</small>, <small>SO KANN ER ES NICHT AUFHEBEN</small>; <small>SAGT SIE</small>: <small>DASS ICH FÜR DICH NICHTS MACHE</small>, so<small> BRAUCHT ER ES NICHT AUFZUHEBEN</small>. R. A͑<small>QIBA SAGT, ER HEBE ES AUF, WEIL SIE MEHR LEISTEN KANN, ALS IHM</small><sup class="footnote-marker">6</sup><i class="footnote"> Cf. Ket. Fol. 64b. Ihr Gelübde ist bezügl. des Überschusses gültig.</i><small>ZUKOMMT</small>. R. J<small>OḤANAN B</small>. N<small>URI SAGT, ER HEBE ES AUF, WEIL ER SICH VON IHR SCHEIDEN LASSEN UND SIE IHM VERBOTEN WERDEN KANN</small>.
+<b>W</b><small>ENN SEINE</small> F<small>RAU GELOBT HAT, UND ER GEGLAUBT HAT, SEINE</small> T<small>OCHTER HABE GELOBT</small><sup class="footnote-marker">7</sup><i class="footnote"> Und das Gelübde im Irrtum aufgehoben hat.</i>, <small>ODER SEINE</small> T<small>OCHTER GELOBT HAT, UND ER GEGLAUBT HAT, SEINE</small> F<small>RAU HABE GELOBT, ODER SIE EIN</small> N<small>AZIRAT GELOBT HAT, UND ER GEGLAUBT HAT, SIE HABE EIN</small> O<small>PFER GELOBT, ODER SIE EIN</small> O<small>PFER GELOBT HAT, UND ER GEGLAUBT HAT, SIE HABE EIN</small> N<small>AZIRAT GELOBT, ODER SIE SICH</small> F<small>EIGEN ABGELOBT HAT, UND ER GEGLAUBT HAT, SIE HABE SICH</small> T<small>RAUBEN ABGELOBT, ODER SIE SICH</small> T<small>RAUBEN ABGELOBT HAT, UND ER GEGLAUBT HAT, SIE HABE SICH</small> F<small>EIGEN ABGELOBT, SO HEBE ER ES WIEDERUM AUF</small>.
+<b>W</b><small>ENN SIE SAGT</small>: Q<small>ONAM DASS ICH DIESE</small> F<small>EIGEN UND</small> T<small>RAUBEN NICHT KOSTEN WERDE, SO IST, WENN ER ES INBETREFF DER</small> F<small>EIGEN BESTÄTIGT, DAS GANZE BESTÄTIGT, UND WENN ER ES INBETREFF DER</small> F<small>EIGEN AUFHEBT, ES NICHT EHER AUFGEHOBEN, ALS BIS ER ES AUCH INBETREFF DER</small> T<small>RAUBEN AUFHEBT</small>. S<small>AGT SIE</small>: Q<small>ONAM, DASS ICH KEINE</small> F<small>EIGE KOSTEN WERDE, DASS ICH KEINE</small> T<small>RAUBE KOSTEN WERDE, SO SIND ES ZWEI</small> G<small>ELÜBDE</small>.
+<b>S</b><small>AGT ER</small>, <small>ER HABE GEWUSST, DASS ES</small> G<small>ELÜBDE GEBE, JEDOCH NICHT GEWUSST, DASS MAN ES AUFHEBEN KÖNNE, SO KANN ER ES</small> <small>SPÄTER</small> <small>AUFHEBEN</small>; <small>SAGT ER</small>, <small>ER HABE GEWUSST, DASS MAN ES AUFHEBEN KÖNNE, JEDOCH NICHT GEWUSST, DASS DIES EIN</small> G<small>ELÜBDE SEI, SO KANN ER ES</small> <small>SPÄTER</small>, <small>WIE</small> R. M<small>EÍR SAGT, NICHT AUFHEBEN, UND WIE DIE</small> W<small>EISEN SAGEN, AUFHEBEN</small>.
+viii <b>W</b><small>ENN JEMAND SEINEM</small> S<small>CHWIEGERSOHNE DEN</small> G<small>ENUSS ABGELOBT HAT UND SEINER</small> T<small>OCHTER</small> G<small>ELD GEBEN WILL, SO SPRECHE ER ZU IHR</small>: D<small>IESES</small> G<small>ELD SEI DIR GESCHENKT, JEDOCH DARF DEIN</small> M<small>ANN KEIN</small> R<small>ECHT DARAN HABEN; NUR FÜR DAS, WAS DU IN DEINEN</small> M<small>UND TUST</small>.
+<b>U</b><i>nd das Gelübde einer Witwe und einer Geschiedenen &amp;c. soll für sie bestehen bleiben</i>. W<small>ENN SIE ZUM</small> B<small>EISPIEL SAGT: ICH WILL NACH DREISSIG</small> T<small>AGEN</small> N<small>EZIRA SEIN,</small> <small>SO KANN ER, AUCH WENN SIE INNERHALB DREISSIG</small> T<small>AGEN HEIRATET, ES NICHT AUFHEBEN</small>. G<small>ELOBT SIE, WÄHREND SIE</small> <small>IN DER</small> G<small>EWALT DES</small> E<small>HEMANNES IST, SO KANN ER ES IHR AUFHEBEN</small>. W<small>ENN SIE ZUM</small> B<small>EISPIEL SAGT: ICH WILL NACH DREISSIG</small> T<small>AGEN</small> N<small>EZIRA SEIN, SO IST ES</small><sup class="footnote-marker">8</sup><i class="footnote"> Wenn der Ehemann es aufgehoben hat.</i><small>AUFGEHOBEN, AUCH WENN SIE INNERHALB DER DREISSIG</small> T<small>AGE VERWITWET ODER GESCHIEDEN WIRD</small>. W<small>ENN SIE AM GLEICHEN</small> T<small>AGE GELOBT, GESCHIEDEN WIRD UND ER SIE WIEDERNIMMT, SO KANN ER ES NICHT AUFHEBEN</small>. D<small>IE</small> R<small>EGEL HIERBEI IST: SOBALD SIE AUCH NUR EINE</small> S<small>TUNDE IN IHRER EIGENEN</small> G<small>EWALT WAR, KANN ER ES NICHT AUFHEBEN</small>.
+<b>N</b><small>EUN</small> M<small>ÄDCHEN</small><sup class="footnote-marker">9</sup><i class="footnote"> Dh. weibliche Personen, die im Mädchenalter (vgl. S. 501 Anm. 1) angetraut worden sind.</i><small>SIND ES, DEREN</small> G<small>ELÜBDE BESTEHEN BLEIBEN: DIE MANNBAR WAR</small><sup class="footnote-marker">10</sup><i class="footnote"> Beim Geloben.</i><small>UND VERWAIST</small><sup class="footnote-marker">11</sup><i class="footnote"> Von der väterlichen Gewalt; wenn sie nach ihrer Mannbarkeit verwitwet od. geschieden wird.</i><small>IST; DIE</small> M<small>ÄDCHEN</small><sup class="footnote-marker">12</sup><i class="footnote"> Beim Geloben.</i><small>WAR UND MANNBAR</small> <small>WURDE UND VERWAIST IST;</small> DIE M<small>ÄDCHEN WAR UND NICHT MANNBAR WURDE UND VERWAIST IST; DIE MANNBAR WAR, DEREN</small> V<small>ATER GESTORBEN IST; DIE</small> M<small>ÄDCHEN WAR UND MANNBAR WURDE, DEREN</small> V<small>ATER GESTORBEN IST; DIE</small> M<small>ÄDCHEN WAR UND NICHT MANNBAR WURDE, DEREN</small> V<small>ATER GESTORBEN IST; DIE</small> M<small>ÄDCHEN WAR, DEREN</small> V<small>ATER GESTORBEN IST UND NACH DEM</small> T<small>ODE IHRES</small> V<small>ATERS MANNBAR WURDE; DIE MANNBAR WAR, DEREN</small> V<small>ATER LEBT; DIE</small> M<small>ÄDCHEN WAR UND MANNBAR WURDE, DEREN</small> V<small>ATER LEBT</small>. R. J<small>EHUDA SAGT, AUCH WENN JEMAND SEINE MINDERJÄHRIGE</small> T<small>OCHTER VERHEIRATET UND SIE VERWITWET ODER GESCHIEDEN WIRD UND ZU IHM ZURÜCKKEHRT, GELTE SIE NOCH ALS</small> J<small>UNGFRAU</small>.
+<b>S</b><small>AGT SIE</small>: Q<small>ONAM, DASS ICH VON MEINEM</small> V<small>ATER ODER DEINEM</small> V<small>ATER NICHTS GENIESSEN WERDE, WENN ICH ETWAS FÜR DICH TUE, DASS ICH VON DIR NICHTS GENIESSEN WERDE, WENN ICH ETWAS FÜR MEINEN</small> V<small>ATER ODER DEINEN</small> V<small>ATER TUE, SO HEBE ER ES AUF</small>.
+<b>F</b><small>RÜHER SAGTE MAN, DREI</small> F<small>RAUEN SEIEN ZU ENTLASSEN UND ERHALTEN IHRE</small> M<small>ORGENGABE: WENN SIE SAGT: ICH BIN FÜR DICH</small><sup class="footnote-marker">13</sup><i class="footnote"> Wenn sie die Frau eines Priesters ist u. behauptet genotzüchtigt worden zu sein, dem sie dann verboten ist.</i><small>UNREIN, ODER: DER</small> H<small>IMMEL IST ZWISCHEN MIR</small><sup class="footnote-marker">14</sup><i class="footnote"> Wir kommen nicht zusammen; wenn er impotent ist. Oder auch: der Himmel allein weiß, was zwischen uns vorgeht.</i><small>UND DIR, ODER: ICH WILL DEN</small> J<small>UDEN ENTZOGEN</small><sup class="footnote-marker">15</sup><i class="footnote"> Sie könne den geschlechtl. Umgang nicht vertragen.</i> <small>SEIN</small>. D<small>AMIT ABER EINE</small> F<small>RAU NICHT ZUM</small> S<small>CHADEN IHRES</small> M<small>ANNES IHRE</small> A<small>UGEN AUF EINEN ANDEREN WERFE, BESTIMMTEN SIE FOLGENDES</small>: S<small>AGT SIE: ICH BIN FÜR DICH UNREIN, SO BRINGE SIE EINEN</small> B<small>EWEIS FÜR IHRE</small> B<small>EHAUPTUNG</small>; <small>SAGT SIE</small>: <small>DER</small> H<small>IMMEL IST ZWISCHEN MIR UND DIR, SO ERFOLGE DIES IN DER</small> F<small>ORM EINER</small> B<small>ITTE</small><sup class="footnote-marker">16</sup><i class="footnote"> Man bitte ihn, sie durch Scheidung freizugeben, jed. kann man ihn nicht zwingen.</i>; <small>SAGT SIE</small>: <small>ICH WILL DEN</small> J<small>UDEN ENTZOGEN SEIN, SO HEBE ER DEN IHN BETREFFENDEN</small> T<small>EIL AUF UND WOHNE IHR BEI, UND SIE BLEIBT</small> <small>ANDEREN</small> <small>JUDEN ENTZOGEN</small>.
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+Mishnah Nedarim
+משנה נדרים
+The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein
+http://www.sefaria.org/shraga-silverstein
+
+Mishnah Nedarim
+
+
+
+Chapter 1
+
+	All epithets (kinuyei) of vows are like vows. [The gemara explains that the first part of our Mishnah is lacking and that this is what is meant: All yadoth ("hands") of vows are like vows; all epithets of vows are like vows. These are yadoth of vows: If one says to his neighbor: "I am 'bevowed' from you," "I am separate from you," etc. These are epithets of vows: "Konam," "Konach," "Konas," etc. "Hands of vows": (yadoth) of vows, by which the vows are held. "Kinyei nedarim" ("epithets of vows"), as in (Bava Metzia 58b) "hamechaneh shem lechavero" ("one who calls his friend by an epithet", the "epithet" (nickname) not being the name per se.] And (epithets) of dedications are like dedications, and (epithets) of oaths are like oaths, and (epithets) of Naziritism are like Naziritism. If one says to his neighbor: "I am 'bevowed' from you," "I am separate from you," "I am distanced from you," "That I not eat from you," "That I not taste from you," he is forbidden (to do so). [If he used one of these expressions: "I am 'bevowed' from you that I not eat from you and that I not taste from you," or: "I am separate from you that I not eat from you and that I not taste from you," or: "I am distanced from you that I not eat from you and that I not taste from you," these are "yadoth" ("hands") of vows, and he is forbidden to eat and taste from him. But if he said: "I am 'bevowed' from you" alone, his words imply only that he will not speak with him. And "I am separate from you" alone implies only that he will not deal with him. And "I am distanced from you" alone implies only that he will not sit in his four cubits. But he is not forbidden to eat with him unless he specifies with each one of these expressions: "that I not eat from you and that I not taste from you."] (If one said:) "I am removed ("menudeh") from you" — R. Akiva would compress 'his lips' on this towards stringency, [not wanting to say that it forbade (as a vow), but it being apparent that he held it to do so.] "As the vows of the wicked, a vow, with Nazirite and with offering, an oath." "As the vows of the upright," he has said nothing. [If he said: "I take it upon myself as the vows of the wicked, whose vows are Nazirite and offering — an oath not to eat this loaf," if he transgressed and ate it, he must be a Nazirite for thirty days, and bring a burnt-offering, and he is liable to stripes as one transgressing a vain oath; for he mentioned in his vow "Nazirite," "offering," and "oath." As to his saying: "As the vows of the wicked," this is because it is the wicked who make vows and oaths, not the upright, the upright fearing the transgression of non-fulfillment (of vows) and taking heed not to utter oaths. Therefore, if one says: "As the vows of the upright," he has said nothing.] "As their gifts, a vow, with Nazirite and with offering." [If he said: "As the gifts of the upright, I shall be a Nazirite, and this shall be an offering if I eat this loaf," if he ate it, he is liable to Naziritism and to an offering. For the upright sometimes take a vow of Naziritism to separate themselves from what is forbidden. And they give an offering as a gift, bringing their offering to the entrance of the azarah (the Temple court) and consecrating it there, so as not to go astray through it. The expression for a gift is "This (object) is" (a gift), and the expression for a vow "I take it upon myself," for which reason the upright give gifts, but do not vow, so that they not go astray.]
+	If one says to his neighbor: "Konam," "Konach," "Konas," these are epithets of "korban" (offering). [They are gentile expressions, some referring to an offering by one (of these terms); some, by another. With each, he refers to an offering.] "Cherek," "Cherech," "Cheref" — these are epithets of "cherem" (dedication). "Nazik," "Naziach," "Paziach" — these are epithets of "Neziruth" (Naziritism). "Shevutah," "Shekukah," (and) if he vowed with "Mota" [i.e., if he swore with "Motah." "Motah" is an epithet of "Momta," which, in targum, is an oath] — these are epithets for "shevuah" (an oath).
+	If one says: "Lachullin; I shall not eat from you" [The "lamed" is voweled by a patach, the denotation being: Not chullin (mundane food) shall be what I eat from you, but consecrated food.] "Not kasher (fit)" [shall it be, but pasul (unfit), i.e., consecrated food, which is susceptible of "fitness" and "unfitness."], "Not dachi" [Not permitted, as in (Avodah Zarah 37a): "Ayal kamtza (a type of locust) dachan" ("is permitted"). And even though the terms "permitted" and "forbidden" apply also in the context of (animals which are) neveilah (carcass) and treifah (organically defective), and we rule that vows "take" only in respect to what is vowed and what is given (and not in respect to something forbidden in itself), since "permitted" can also be used in the context of consecrated food, it was taught that with unqualified vows we follow the stringent option. For since he wished the vow to "take" here, we say that (in his words) he intended what is vowed (and not what is forbidden in itself)], "Pure" [If he said: "Not pure what I eat from you"], "Unclean," "Nothar" (left-over sacrifices), "Piggul" (invalidated sacrifices), it is forbidden. [If he said: "Unclean, what I eat from you," and so, with the others, it is forbidden (to eat from him), for all of these (expressions) apply to consecrated food.] "As imra" [As the lamb of sacrifice], "As dirin" [the (Temple) wood shed or cattle shed], "As the fire-offerings," As the altar" [As the offerings upon the altar.], "As the sanctuary" [As the offerings of the sanctuary], "As Jerusalem" [As the offerings in Jerusalem. Another interpretation: As the walls of Jerusalem (he holds these walls to come from the surplus of the Temple treasury)], If he vowed with any of the altar appurtenances [such as forks, sprinkling bowls, and fire-pans. If he said: "As the forks, what I eat from you," or "As the sprinkling bowls, what I eat from you," and so, with the others], even though he did not say "Korban" ("An offering"), it is as if he had vowed with "Korban." R. Yehudah says: If one says: "Jerusalem" [without the chaf ("As")], he has said nothing. [The first tanna differs, and the halachah is not in accordance with R. Yehudah.]
+	If one says: "An offering," "A burnt-offering," "A meal-offering," "A sin-offering," "A thank-offering," "A peace-offering" (shall be) what I eat from you, it is forbidden (to eat from him). [All of these offerings are obligatory (and a thank-offering, too, is like an obligatory one, for "Four must give thanks, etc.," so that (if we were not apprised otherwise) we might think that this is not called "vowing with respect to what is vowed."] R. Yehudah permits it. [Since he says it without a "chaf" ("As a sin-offering, etc."), it is like swearing by the life of the offering and by the life of the burnt-offering, so that neither vow nor oath obtains. The first part of the Mishnah apprises us that the first tanna differs with R. Yehudah even with respect to "Jerusalem" if he mentioned it without a chaf, holding it to be a vow. And the second part apprises us that R. Yehudah differs with the first tanna even with respect to "offering," "burnt-offering," and "meal-offering, etc." when he mentions them without a chaf, holding them not to be vows.] "The offering," "As the offering," "An offering" that I shall not eat from you — it is forbidden. [Even though all of these were already mentioned, "The offering" is necessary; for we might think that he intends thereby "By the life of the offering" (i.e., an oath), As to our learning (2:2): "'The offering that I not eat from you' — it is permitted," in that instance he says: "This offering," which connotes "By the life of the offering."] "Lekorban that I not eat from you," R. Meir forbids it. [For it is construed as "Lekorban yeheh" ("Let it be as an offering"), for which reason I shall not eat from you. The halachah is not in accordance with R. Meir.] If one says to his neighbor: "konam my mouth that speaks with you," "my hand that does with you," "my foot that walks with you," it is forbidden. [Even though vows do not "take" with something intangible, and speech is intangible, still, when he says: "Konam my mouth that speaks with you," he constrains the mouth from speaking, and the mouth is tangible. Likewise, let my hands be constrained from doing, and my feet from walking, and the like.]
+
+Chapter 2
+
+	And these are permitted: (Let it be as) "chullin (non-consecrated food), what I eat from you." [(This is simply a sign, viz.: Just as "Chullin, what I eat from you" does not require consultation of a sage (for absolution), so all of these mentioned in the first part of our Mishnah do not require consultation of a sage.)], "As the flesh of pig," "As idolatry," "As the hides of levuvin" [They would incise the beast around the heart while it was still alive, take out the heart, and offer it to idolatry, and it is not permitted to derive benefit from idolatrous offerings.], "As neveiloth" (carcass), "As treifoth" (organically defective animals), "As shekatzim and remasim" (forbidden animals and reptiles), "As the challah of Aaron" [the first of the Cohanim] and as his terumah [Challah is not "a thing that is vowed," challah and terumah not coming through vow and gift.] — these are permitted [For Scripture states (Numbers 30:3): "A man, if he vow a vow" — (The forsworn object does not become forbidden to him) unless he vows (to abjure it) against something which is itself vowed (and not forbidden by its very nature). As to (1:4): "A sin-offering, that I not eat from you," which is forbidden, even though it (a sin-offering) is not a thing that is vowed, there (the reason is that) it is possible to make oneself liable for a sin-offering as the result of a vow, as when one takes a Nazirite vow and becomes liable for a sin-offering.] If one says to his wife: "You are (forbidden) to me as my mother" [Even though this is not "something that is vowed," it is more stringent than all of those mentioned above, requiring absolution by the rabbis if he is an am ha'aretz (unlearned)], an opening is provided for him from "elsewhere" [i.e., an opening and a "rationale" is provided for his recantation, it not sufficing that he be asked "Do you regret it now?" or "Do you still feel the same?" (all this,) so that he not treat the matter lightly (and not become accustomed to forbidding his wife to himself.)] "Konam" that I not sleep, that I not speak, that I not walk, [he may not break his word. This, by rabbinical ordinance; for, by Torah law such a vow does not "take," vows taking only with matters of "substance"]; if one says to his wife: "Konem that I not cohabit with you," he comes under (Numbers 30:3): "He may not break his word." [The gemara asks: Is he not obliged to (cohabit with) her? How can he release himself from this obligation through his vow? This is comparable to one's forbidding his friend's fruit to his friend! And the gemara answers: (It obtains) when he says: "The pleasure of cohabiting with you is konam to me," where he forbids the pleasure to himself; and a man may not be fed what is forbidden to him.] (If he says;) "An oath" that I not sleep, that I not speak, that I not walk — it is forbidden. [It is forbidden by Torah law; for oaths "take" both with things of substance and with things lacking substance. And if he swears that he will not sleep three days in a row, day and night, he receives stripes and sleeps immediately, having sworn to do the impossible.]
+	"Korban, I shall not eat from you," "Korban if I eat from you," "Not korban if I do not eat from you" — it is permitted. [For it is like swearing by the korban (the offering), i.e., "By the life of the offering if I eat something from you."] "Shevuah (an oath), I shall not eat from you" [We do not say that he means: "By the life of the oath, as we do with "korban," for since an oath has no substance, it is not possible to say: "By the life of the oath"], "Shevuah if I eat from you" [Sometimes this connotes "I shall not eat from you." As when one importunes his friend to eat, and the other says: "I shall not eat, I shall not eat," adding: "Shevuah if I eat from you," in which instance it connotes: "I shall not eat from you," viz.: "May I be in transgression of an oath if I eat from you."], "Not shevuah if I do not eat from you" — it is forbidden. This is a stringency of oaths over vows. [We cannot understand this as referring to "Shevuah, I shall not eat from you, etc." For since we learned: "This is a stringency, etc.," the implication is that a vow obtains, but that it does not have the stringency of an oath. But "it is permitted" was taught in respect to "Korban, I shall not eat from you," which is not a vow at all. Therefore, we must understand it as referring to what we learned above (2:1): "Konam that I not sleep, that I not eat" comes under "He may not break his word," which was understood as a rabbinic ordinance, a vow not "taking" with something lacking in substance. And this is a stringency of oaths over vows; for an oath "takes" even with something lacking in substance.] And a stringency of vows over oaths: How so? (If one says:) "Konam" if I make a succah, if I take a lulav, if I wear tefillin. With vows it is forbidden; with oaths it is permitted, for there is no oath in transgression of mitzvoth. [For (with oaths) one forbids a thing to himself, so that there is no appearance of vowing to void a mitzvah; for he did not take this upon himself, but (just) forbade the object to himself. So that if he fulfills the mitzvah, it is a mitzvah being performed by means of a transgression. This is similar to one's being obligated to eat matzoh on Pesach night and finding only matzoh of tevel or of hekdesh, which it is forbidden to eat. But with all "shevuah" terminology, one forbids himself to do a thing. And since he is commanded to do the mitzvah, he can in no way release himself from this obligation. And if one said: "A korban upon me if I wear tefillin," the vow takes, and he must bring an offering if he wears tefillin.]
+	There is a vow within a vow, but there is no oath within an oath. How so? If he said: "I shall be a Nazirite if I eat; I shall be a Nazirite if I eat," he is liable for each vow. (If he said:) "I swear I shall not eat; I swear I shall not eat," and he ate, he is liable only for one. [He becomes a Nazirite for thirty days if he said: "I shall be a Nazirite," unqualified. And he brings the Nazirite offering, and again becomes a Nazirite according to the number of times that he vowed. And with an oath, he is liable only for one, receiving stripes only once. But if he gains absolution for the first oath, the second stands. And, similarly, if he gains absolution for the second oath, the third stands; and he is not permitted to eat until he is absolved of all. For we did not learn: "It is one oath," but: "He is liable only for one."]
+	Unqualified vows follow the stringent option, and their qualification, the lenient one. [Even though, when he explains himself, we follow his explanation, if he vows without qualification, we follow the stringent option; for, generally, when one vows, his intent is to forbid.] How so? If one said: "Let that thing be (forbidden) to me as salted meat," [an offering, viz. (Leviticus 2:13): "With all your offerings shall you offer salt"], "as wine libation" — if he vowed intending (the offering) of Heaven, it is forbidden; if that of idolatry, it is permitted. And if he vowed without qualification, it is forbidden. (If he said:) "Let it be to me as cherem" (dedicated property) — If as the cherem of Heaven, it is forbidden; if as the cherem of the Cohanim, it is permitted. [Even though the cherem of Cohanim is subject to mei'lah (abuse of sacred property) before it is taken by the Cohanim, so that it is like "a thing that is vowed," still, "the cherem of the Cohanim" unqualified connotes the Cohein's having taken it.] "Let it be to me as ma'aser" (the tithe) — If as the tithe of beasts, it is forbidden; and if as that of the threshing floor, it is permitted. [For it (the beast tithe) is as "something which is vowed," for he must dedicate it, and the (non-separation of the) beast tithe does not forbid the cattle shed as the (non-separation of the) grain-tithe forbids the threshing floor.] And if he vowed without qualification, it is forbidden. "Let it be to me as terumah" — If as the terumah of the lishkah (the Temple treasury for congregational sacrifices), it is forbidden; and if as that of the threshing floor, it is permitted. And if he vowed without qualification, it is forbidden. These are the words of R. Meir. R. Yehudah says: If he stated "terumah," unqualified, in Judah it is forbidden; in the Galil, it is permitted, for the men of the Galil are not familiar with the terumah of the lishkah [for they were far from Jerusalem.] "Charamim" (dedications), unqualified — in Judah they are permitted, and in the Galil, they are forbidden, for the men of the Galil are not familiar with the charamim of the Cohanim [and all of their charamim would go towards bedek habayit (Temple repair). The halachah is in accordance with R. Yehudah.]
+	If he vowed by "cherem," and said: "I intended the 'cherem' (net) of the sea ["metzodah" (a net), as in (Koheleth 7:26): "metzodim vacharamim"]; by "korban," and he said: "I intended the korbanoth (gifts) of kings,"; "'Atzmi' (generally, "myself") korban," [If he forbade himself as a "korban" to his friend], and he said: "I only vowed by the bone (etzem) which I had set aside for vowing" (to deceive others); "Konam, my wife from deriving benefit from me," and he said: "I intended only my first wife, whom I had divorced" — with all of these there is no consultation [A sage is not consulted (for absolution), for these vows do not "take."] And if there were consultation [i.e., if such a vow were made by an am ha'aretz, and he came (to a sage) for absolution, he is punished and treated with severity. [He is not granted absolution, and if he transgressed this vow, he is ostracized.] These are the words of R. Meir. The sages say: An opening (for absolution) is opened to them from "elsewhere," and they are taught, so as not to treat vows lightly. [He is shown that the vow takes effect, and they provide him with an opening for absolution from "elsewhere," but they do not punish him and treat him with severity. And this is the halachah.]
+
+Chapter 3
+
+	The sages permitted four vows (without absolution): the vows of the diligent, vows of exaggeration, vows of unwittingness, vows of constraint. "The vows of the diligent": How so? If one were selling something and said: "Konam if I sell it to you for less than a sela" [i.e., This loaf is konam to me if I sell it to you for less than a sela. A sela is four dinars], and the other said: "Konam, that I shall not give you more than a shekel" [a half-sela], both acquiesce in three dinars [and they did not intend a formal vow; but the seller "vowed" in order to "spur" the buyer to pay more, and the buyer, likewise, to get the seller to accept less, for which reason it is not a real vow. And even though "the heart's thoughts are of no account," here, where it is evident that this is their intent, this being the practice of buyers and sellers, we do entertain "the heart's thoughts."] R. Eliezer b. Yaakov says: Also one who wishes to bevow his friend to eat with him. [The gemara explains that something is lacking here and that this is what is meant: If one desires that his friend eat with him, and importunes him, and bevows him, this (too) is (in the category of) "the vows of the diligent." And if one wishes his vows of the entire year not to "take," he should arise on Rosh Hashanah and] say: "Let every vow that I shall make be void." [He need not necessarily do so on Rosh Hashanah, but the same obtains whenever he wishes to do so and for whichever time period he designates] so long as he is conscious [of the condition (that the vow not "take")] at the time of the vow, [and he wishes the condition to apply. Only then is the vow void. But if he were not conscious of the condition when he vowed or immediately thereafter, the vow "takes." And it goes without saying that if he were conscious of the condition when he vowed and desired that the condition be void and that the vow "take," it "takes." The laws of oaths and of vows are similar in this regard. The halachah is in accordance with R. Eliezer b. Yaakov.]
+	"Vows of exaggeration" [hyperbole, where he himself knows that it is not so]: If he said: "Konam, if I did not see on this road as many as left Egypt," "if I did not see a serpent as (thick as) the beam of the olive press." "Vows of unwittingness": If he said: "Konam, [this loaf to me] if I have eaten or if I have drunk," and he remembered that he had eaten or drunk [and at the time of the vow he thought he had not eaten or drunk, it is no vow.] If he said "Konam, if I eat or drink (from you)," and he forgot and ate or drank, (it is no vow) [for at the time when the vow was to have "taken," the time of eating or drinking, he had forgotten the vow, so that it is permitted. This is derived from oaths, where it is written (Leviticus 5:4): "a man with an oath," it being required that he be "a man" at the time the oath is to take effect; that is, that he be conscious of the oath. And the same applies to vows.] (If he said:) "Konam, my wife from benefitting from me because she stole my purse" or "because she beat my son," and he discovered that she had not stolen it or beaten him, [these are unwitting vows, for discovering that she did not steal it cancels the vow retroactively]. If he saw people eating figs, and he said: "Let them be forbidden to you as korban," and then he found that they (the eaters) were his father and mother, and others with them — Beth Shammai say: They (his parents) are permitted, and those with them, forbidden. And Beth Hillel say: Both are permitted. [For "a vow that is partially voided is entirely voided," the vower desiring that the vow "take" as he vowed it; and since part of it was unwitting, it is entirely void.]
+	"Vows of constraint": If his friend bevowed him to eat with him, and he took ill, or his son took ill, or he were stopped by an (overflowing) river — these are vows of constraint. [For in the beginning it was not his intent that the vow "take" if he be detained perforce; and when the intent is evident, "the heart's thoughts" are entertained.]
+	One is permitted to vow to haragin, and charamin, and mochsin that something is terumah even though it is not terumah. ["haragin": robbers, who kill men and take their money. "charamin": thieves, who do not kill. We are being taught: "Not only these (i.e., haragin), but even these (i.e., charamin)." "mochsin": This refers to a self-appointed mochess (tax collector), but if he were appointed by the king, whether a king of Israel or a gentile king, and he takes a fixed amount by law of the kingdom, "The law of the kingdom is the law," and it is forbidden to evade the tax, and, it goes without saying, to vow and swear falsely to him. "that it is terumah": Even though they kill and steal, they do not eat forbidden food. Or it may be that terumah is not valued by them, being eaten only by Cohanim in a state of cleanliness, so that it is sold cheap.] (And one is permitted to vow) that it belongs to the palace even though it does not belong to the palace. Beth Shammai say: With all (expressions) one may vow, except with an oath. And Beth Hillel say: Even with an oath. Beth Shammai say: He should not open to him with an oath. [If the robber did not ask him to vow, he should not do so of his own accord.] Beth Hillel say: He may even open to him. Beth Shammai say: With what he bevows him. [If the robber asks him to vow, he should vow only with respect to what he was asked and not with respect to something else.] And Beth Hillel say: Even with respect to what he was not asked. How so? If they said to him: Say: "Konam, my wife from benefitting from me," and he said" "Konam, my wife and children from benefitting from me," Beth Shammai say: His wife is permitted and his children forbidden. And Beth Hillel say: Both are permitted. [With all of these four vows of our Mishnah, the laws of vows and oaths are alike, what is permitted with vows being permitted with oaths. And absolution is required only with "the vows of the diligent," this being an ordinance of the scribes, for which reason oaths are forbidden with them.]
+	"These plants are korban if they are not cut down," "This cloak is korban if it is not burned," [If he saw a storm coming, and fearing that his plants would be cut down, said "These shall be korban if they are not cut down"; or if he saw a fire in the city, and fearing that his cloak would be burned, said: "Let it be korban if it is not burned"], they may be redeemed [as other dedications. He redeems them and purchases a korban (an offering) at their worth. For since he did not say: "They are korban upon me," his intent was not to forbid them to himself as a korban, but to purchase a korban at their worth.] (If he said:) "These plants are korban until they are cut down," "This cloak is korban until it is burned," they have no redemption. [But dedication "takes" on the (redemption) money, and the plants revert to their status of dedication. For since he said: "until they are cut down," his meaning is: "When I redeem them, they shall revert to their status of dedication until they are cut down."]
+	If one bevows himself from those who go down to the sea, he is permitted to those who dwell on the land, [for it is not their custom to go down to the sea]. (If he bevows himself from) those who dwell on the land, he is forbidden to those who go down to the sea. For those who go down to the sea are in the class of those who dwell on the land, [being destined to return and dwell on the land.] Not as those who go from Acco to Yaffo, but to one who sets sail. [Some explain it thus: The first part of the Mishnah: "If one bevows himself from 'those who go down to the sea,' he is permitted to those who dwell on the land," which implies that he is forbidden to those who go down to the sea — this refers "not to those who go from Acco to Yaffo." For one who bevows himself from those who go down to the sea is not forbidden to them, such a small distance not qualifying as "going down to the sea." Others explain it: Not as those who go from Acco to Yaffo alone, i.e., Not only are they in the class of "those who go down to the sea" to be forbidden, and are also called "those who dwell on the land," but even one who is wont to set sail, for he is destined to return to the land.]
+	If one bevows himself from "the seers of the sun," he is forbidden to the blind, too. For he intended only "those seen by the sun." [not having said: "from the seeing."]
+	If one bevows himself from "the black of head," he is forbidden to the bald and the grey, [not having spoken of those who have hair], and he is permitted to women and children, for only men are called "the black of head." [For men sometimes conceal their heads and sometimes reveal and "blacken" them, whereby it is seen that they are men. But women always go with their heads covered, and (young) children, both male and female, go with heads uncovered and cannot be (readily) distinguished as male or female. For this reason, only grown men are called "the black of head."]
+	If one bevows himself from yilodim [connoting those who have already been born], he is permitted to noladim [connoting those who will be born.] If he bevows himself from noladim, he is forbidden (also) to yilodim. R. Meir also permits yilodim. [The gemara explains that something is missing, and that this is what is meant: If he bevows himself from noladim, he is forbidden to yilodim. R. Meir says: Also one who bevows himself from noladim is permitted to yilodim, just as one who bevows himself from yilodim is permitted to noladim.] And the sages say: This one (who made the vow) intended only those who procreate, [such as men and animals, to exclude birds and fishes, which do not procreate, but which lay eggs.]
+	If one bevows himself from those who rest on the Sabbath, he is forbidden to Israelites and forbidden to Cuthites. From garlic eaters, he is forbidden to Israelites and forbidden to Cuthites. [One of the ten ordinances of Ezra was to eat garlic on Sabbath nights, garlic increasing semen, and Sabbath night being the conjugal time of Torah scholars.] From those who go up to Jerusalem, he is forbidden to Israelites and permitted to Cuthites. [For Cuthites do not go up (to Jerusalem) for the festivals, even though this is Torah-ordained. For they hate Jerusalem and chose Mount Gerizim for themselves.]
+	"Konam, that I derive no benefit from the sons of Noah," he is permitted to Israelites, [Israelites having left the class of "the sons of Noah"], and he is forbidden to the nations of the world, [even those of the seed of Abraham]. "that I derive no benefit from the seed of Abraham," he is forbidden to Israelites [(And proselytes are also in the class of "the seed of Abraham, it being written (Genesis 17:5): "For I have made you the father of a multitude of nations.")], and he is permitted to the nations of the world [even those who are the seed of Abraham, the sons of Jacob alone being called "the seed of Abraham," it being written (Ibid. 21:12): "For in Isaac shall there be called to you seed" — "in Isaac," and not all of Isaac.] "that I derive no benefit from Israelites," he may buy for more (than its worth) and sell for less. "that Israelites derive no benefit from me," he may buy for less and sell for more if they acquiesce. [That is, he may sell it for more than its worth if his neighbor agrees to such a transaction.] "that I derive no benefit from them nor they from me," he may derive benefit from non-Jews. "Konam, that I derive no benefit from the uncircumcised" [His intent is those who do not believe in the covenant of circumcision], he is forbidden to uncircumcised Israelites and permitted to circumcised non-Jews. "Konam, that I derive no benefit from the circumcised" [those who believe in the covenant of circumcision], he is forbidden to uncircumcised Israelites [such as one whose brothers died because of circumcision], and permitted to circumcised non-Jews [such as an uncircumcised Arab or an uncircumcised Giveonite], for "uncircumcised" is an epithet for non-Jews, viz. (Jeremiah 9:26): "For all the nations are uncircumcised, and all the house of Israel are uncircumcised of heart," and (I Samuel 1:20): "Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised exult." R. Elazar b. Azaryah says: Repugnant is uncircumcision, wherewith the wicked were execrated, viz.: "For all the nations are uncircumcised." R. Yishmael says: Great is (the mitzvah of) circumcision, which was given with thirteen covenants, ["covenant" appearing thirteen times in the section of (the mitzvah of) circumcision given to Abraham.] R. Yossi says: Great is (the mitzvah of) circumcision, which overrides the stringent (mitzvah of the) Sabbath, [it being written (Leviticus 12:3): "And on the eighth day he shall circumcise the flesh of his foreskin" — even on the Sabbath.] R. Yehoshua b. Karchah says: Great is (the mitzvah of) circumcision, for (remissness in) which Moses, the righteous one, would not have been granted a full moment's (commutation, but would have been killed forthwith had his wife not circumcised their son.) R. Nechemiah says: Great is (the mitzvah of) circumcision, which overrides (the interdict against cutting) plague-spots. [For we expound (Leviticus 12:3): "he shall circumcise" — even at the site of a leprous lesion. And he is not in violation of the negative commandment (Deuteronomy 24:8): "Be heedful of the plague-spot of leprosy."] Rebbi says: Great is (the mitzvah of) circumcision; for with all the mitzvoth that Abraham our father performed, he was not called "perfect" until he circumcised himself, as it is written (in connection with circumcision) (Genesis 17:1): "Walk before Me and be perfect." Another (homily): Great is (the mitzvah of) circumcision, wanting which the Holy One Blessed be He would not have created His world, viz. (Jeremiah 33:25): "Thus says the L rd; If not for My covenant (of circumcision) day and night, the ordinances of heaven and earth I would not have made."
+
+Chapter 4
+
+	There is no difference between bevowing benefit from one's neighbor and bevowing food from him, but "the treading of the foot" [to pass through his land] or [to borrow from him] vessels not used for food [preparation, these being permitted to one who bevows himself from food, and forbidden to one who bevows himself from benefit.] If one bevows himself of food from his friend, he should not lend him a winnow, sieve, mill, or oven, [these being used in the processing of food, and, it goes without saying, a pot or a spit, which holds the food itself. The "bevowing from food" of our Mishnah is one's saying: "The enjoyment of your food upon me, konam."], but he may lend him garment, ring, cloak, ear-rings, and all things which are not used for food preparation. In a place where such things are hired out, it is forbidden. [For since it is customary to hire them out, and he (the lender) waives the rental, with that money, he (the borrower) can buy food — but he had bevowed him from (any) benefit which leads to (the procuring of) food.]
+	If one bevows benefit from one's neighbor, he may give his shekel [the half-shekel that every man in Israel gives every year for the congregational offerings. The vower may give it for him because he thereby simply performs a mitzvah.], and he may pay his debt [Some understand this as applying only to an instance where the borrower stipulated with the lender that he could repay the loan whenever he wished and not be "pressured" for it, so that now, by repaying his loan, he is not (directly) benefitting him at all. Others understand it as applying to all debts. For (by paying the debt) he merely prevents his creditor from claiming it, and preventing a claim is not considered "benefitting"], and he may return his lost object [whether the property of the returner were forbidden to the owner of the lost object, or the property of the owner of the lost object were forbidden to the returner, for he is (simply) performing a mitzvah.] In a place where one is paid for this, the benefit falls to hekdesh (the Temple). [When both bevow benefit from each other, if he (one of them) takes pay, he is found to benefit; and if he does not take it, he is found to benefit the other. Therefore, the money falls to hekdesh. And we do not say: "Let him take the benefit to the Dead Sea," for he forbade benefit to himself as hekdesh, for which reason any benefit accruing to him thereby reverts to hekdesh.]
+	And he may tithe his terumah and his ma'aseroth to his knowledge [As when he said: "All who wish to tithe (my produce) may come and do so." But he may not tell him to do so, for he thereby makes him his messenger, and he derives pleasure through the other's doing his bidding], and he may sacrifice for him the bird offerings of zavin, zavoth, and women who have given birth [A Cohein from whom an Israelite has bevowed benefit may sacrifice these offerings for him.], and he may teach him medrash [Sifra, and Sifrei, which is the medrash of the verses], halachoth ["halachoth to Moses from Sinai"], and aggadoth [the words of the sages, which they linked to the verses. The reason he is permitted to teach him all these is that one is not permitted to take pay for teaching these, and there is no "benefit," for he is (simply) performing a mitzvah.], but he may not teach him Scripture. [For it is permitted to take pay for the teaching of Scripture; for he takes it only for the teaching of the proper cantillation of the verses. Since this is not a mitzvah of the Torah, it is permitted to take pay for it, and if he does not take it, he is found to have benefitted him. And this applies only in a place where it is customary to be paid for teaching cantillation; but in a place where it is not customary to be paid, it is permitted to teach him cantillation, too.] But he may teach his sons and his daughters Scripture [Even though it is a mitzvah for the father to teach his son, so that he thereby relieves him of his obligation, this is not called "benefitting," for "mitzvoth were not given for 'benefitting.'" And it is also possible that he could find another to teach him gratis.], and he may feed his wife and his children even though he himself is obliged to feed them; but he may not feed his beast, whether clean or unclean. [For he wishes it to be fattened and he benefits thereby.] R. Eliezer says: He may feed the unclean beast, but not the clean one. They asked him: What is the difference between the unclean and the clean? He answered: The clean one — its soul goes to heaven, and its body goes to him. The unclean one — both its soul and its body go to heaven. [For it is used for working and he is not concerned about its being fattened. They replied: The unclean one, too — its soul goes to heaven, and its body is his; for if he wishes, he can sell it to a non-Jew [for food and receive more for its having been fattened], or he can feed it to the dogs.
+	If one bevows benefit from his neighbor, and he comes in to visit him, he may stand, but not sit. [Our Mishnah speaks of the property of the visitor being forbidden to the sick one, in a place where one is paid for sitting with a sick person, so that if he sits with him and does not take the customary payment, he benefits him. But standing is just for a short time and it is not customary to take payment for it.] And he may heal him, the healing of soul [i.e., his body], but not the healing of property [the healing of his beast. For one is obligated to heal his friend if he takes ill, viz. (Deuteronomy 22:2): "And you shall return it to him" — to include bodily restoration (i.e., healing), and he does a mitzvah thereby. Therefore, even though he bevowed himself of benefit from him, he may heal him with his hands (i.e., directly) when he himself takes ill. But if his beast is sick, he may not heal it with his hands because he benefits him thereby. However, he may say to him: This drug is good for it; this drug is bad for it.] And he may bathe with him in a big tub, but not in a small one. [For he benefits him by "lifting" the water upon him.] And he may sleep with him in one bed. R. Yehudah says: In the summertime, but not in the wintertime [because he warms him. The halachah is in accordance with R. Yehudah.] And he may sit with him on one bed, and he may eat with him at one table, but not from the tamchui. [He may not eat with him from one plate, lest he leave off eating a "goodly portion" of it, so that the other, who bevowed benefit from him, eat it; or lest he move a piece close to him so that he eat it, thereby benefitting him.] But he may eat from a tamchui that returns [to the owner. Reuven may eat from a plate that he knows will be sent back to Shimon, who bevowed benefit from him, after it returns to the owner. And we are not concerned that he might leave something in the plate for Shimon to eat, thereby benefitting him.] He may not eat with him from the evus (placed) before the workers, [a large receptacle that they would fill with food and from which the workers would eat together], and he may not work with him together on the border bed. These are the words of R. Meir. [He may not harvest with him in the same row that he is harvesting, for he assists him in finishing his work quickly by providing open spaces before him, thereby benefitting him. The halachah is not in accordance with R. Meir.] The sages say: He may work at a distance from him.
+	If one bevows benefit from his friend before shevi'ith (the shemitah year), he may not go down to his field, and he may not eat from the nototh [the fruits hanging (notin) outside the orchard.] And on shevi'ith, he may not go down to his field, but he may eat from the nototh. [Even though the Torah made the fruits of shevi'ith hefker (ownerless), it did not make the land itself hefker, and we fear lest, when he is not eating the fruits, he might remain and linger in the field, and derive enjoyment from the field itself, which is not hefker.] If he bevowed "food" before shevi'ith, he may go down to his field, but he may not eat from the fruits. And on shevi'ith, he may go down and eat.
+	If one bevows benefit from his neighbor, he may not lend him (objects) and he may not borrow from him; he may not lend him (money) and he may not borrow from him. [("He may not lend him (objects)": a decree lest he borrow from him after having bevowed benefitting from him. Likewise, he may not lend (money) to him, a decree lest he borrow from him.] He may not sell to him and he may not buy from him. [He may not sell to him below cost, a decree lest he buy from him below cost and thereby benefit from him.] If a man said (to his neighbor): "Lend me your bullock," and the other said: "It is not free now," and the first: "Konam, if I ever plow my field with it (your bullock)!" If it were his practice to plow it, he is forbidden (to use the) bullock, and all others permitted. (For he intended only that he not plow it, as was his wont, but others may do so.)] If it were not his practice to plow it, he and all others are forbidden. [His intent was that neither he nor others plow it.]
+	If one bevows benefit from his neighbor, and he (the first) has nothing to eat, [The common instance is given. The same is true if he has what to eat], he (the neighbor) may go to a shopkeeper and tell him: "That man has bevowed benefit from me, and I do not know what to do," and he (the shopkeeper) can give him (food) and come and take (payment) from this one (the neighbor) [if he wishes to pay him; and he (the first) does not transgress his vow. But he cannot force him (the neighbor) to pay him, for he did not tell him: "Give him and I shall pay you." And if he did tell him, it is forbidden, because he thereby makes him his messenger.] If he (the first) had a house to build, a fence to put up, a field to harvest, he (the neighbor) may go to workers and say to them: "That man has bevowed benefit from me, and I do not know what to do." They may work for him (the first) and come and take their wage from this one (the neighbor).
+	If they were walking on the road, and he had nothing to eat, he (the neighbor) may give (food) to another as a gift, and this one (the bevower) is permitted to take it. If there is no other with them, he may place it on a rock or on a fence and say: "It is hefker for whoever wants it," and he may take it and eat it. R. Yossi forbids it. [For since he is the only one there to take it, it is like a gift. The halachah is not in accordance with R. Yossi. And it is only for one who has nothing to eat that the rabbis permitted it, but not for another.]
+
+Chapter 5
+
+	Partners who bevowed benefit from each other are forbidden to enter the courtyard. R. Eliezer b. Yaakov says: This one enters his and that one enter his. [Partners, each of whom has a house in a courtyard, and both are partners in the court before the houses, where there is a law of division in the courtyard, i.e., when for each house there are four cubits in the courtyard in front of the house and there remain in the courtyard an additional four cubits for each one — in such an instance all agree that both are forbidden to enter the courtyard until they divide it, the law of division obtaining. R. Eliezer and the rabbis differ only with respect to a courtyard where the law of division does not obtain, the rabbis holding that each one enters his neighbor's (property), and R. Eliezer b. Yaakov holding that there is breirah (retroactive identification), and each one enters his own.] And both are forbidden to place a mill and an oven there or to raise chickens there. [R. Eliezer b. Yaakov concedes in all of these instances that partners can stop each other, it not being possible to permit this on grounds of breirah. For since it is possible for him to stop him and he does not do so, he is found to benefit him.] If one of them had bevowed benefit from his neighbor, he may not enter the courtyard. R. Eliezer b. Yaakov says: He may say to him: "I am entering what is mine, and I am not entering what is yours." And the bevower is compelled to sell his portion. [For we fear that since he sees his neighbor entering, he might forget and, likewise, enter. But when both are forbidden, this is not to be feared. And it is only when one vowed of himself not to benefit from his neighbor that we compel him to sell his portion. But if his neighbor bevowed him not to benefit from him, he is anuss ("forced"), and he is not compelled to sell, for what could he do? If this were permitted, every partner would bevow the other not to benefit from him in order to compel him to sell him his portion!]
+	If one "from the marketplace" were bevowed benefit from one of them, he may not enter the courtyard. R. Eliezer b. Yaakov says: He may say to him: "I am entering what is my friend's, and I am not entering what is yours." [This is taught to apprise us of the "power" of R. Eliezer b. Yaakov — that even one from the marketplace, who has no portion in the courtyard, is permitted to enter it on grounds of breirah. The halachah is in accordance with R. Eliezer b. Yaakov.]
+	If one were bevowed benefit from his neighbor, and he had a bath-house or an olive press rented in the city, if he had a "hand-grasp" in it, it is forbidden; if he did not have a "hand-grasp" in it, it is forbidden. [If Reuven were forbidden from benefitting Shimon's property, and Shimon had a bath-house in the city or an olive press, which he rented to others, and Reuven came to use them — we see if Shimon had left himself a place in this bath-house or wine-press which he had not rented to others, such as a pit in the bath-house, and the like. (If he had left himself a place) Reuven is forbidden from using them; if not, he is permitted.] If one said to his neighbor: "Konam, if I enter your house, or if I buy your field," if he died or sold it to another, it is permitted. (If he said: "Konam, if I enter this house, or if I buy this field," if he died or sold it to another, it is forbidden. [For since he said: "your house" or "your field," he intended it to apply only when they were his; but if he said: "this house" or "this field," he forbade them to himself forever.]
+	(If one said to his neighbor:) "I am cherem to you" [Benefitting from me is forbidden to you as cherem (dedicated property) — you may not benefit from me], the bevowed one is forbidden [even if he did not answer "Amen"; for one may forbid his friend from benefitting from him.] (If he said:) "You are cherem to me," [forbidding to himself all benefit from his neighbor], the vower is forbidden. "I am (cherem) to you, and you are (cherem) to me," they are both forbidden. And they are both permitted with what appertains to those who come up from Bavel [such as a well for those who come up for the festivals. For they would come up from Bavel to Eretz Yisrael for the festivals. The well was in the middle of the way, and all of Israel could use it, being as hefker (ownerless), and not as something jointly owned.], and they are forbidden with what appertains to that city.
+	What is "what appertains to those who come up from Bavel"? Such as: the Temple Mount, the azaroth (the Temple courts), and the well in the middle of the way. And what is "what appertains to that city"? Such as: the open place [the marketplaces in the city], the bath-house, the house of prayer, the book chest, and the books [which the city people buy to learn in.] R. Yehudah says: He can either write it over to the Nassi or write it over to any person. [The gemara explains that this is what is meant: And what is their remedy? They can write over their portion to the Nassi. That is, those who bevowed benefit from each other and are forbidden to use the open place of the city, the book chest, and the books — each one can write over his share in these to the Nassi, after which he is permitted to use them. For each of them will then be making use of the holding of the Nassi, and none of them will be benefitting from his neighbor.] What is the difference between writing it over to the Nassi and writing it over to any person? If he writes it over to the Nassi, he does not require ceding. [If they write it over to the Nassi, they need not cede it to him through (the acquisition of) another, the Nassi acquiring it because of his eminence, even though it is not ceded to him through another.] And the sages say: Both require ceding (by acquisition). The Nassi is mentioned because that (writing it over to the Nassi) is the common instance. R. Yehudah says: The men of the Galil need not write it over, for their fathers already wrote it over for them. [The men of the Galil were highly contentious, and in their anger they would bevow benefit from each other — at which their fathers arose and wrote over their shares to the Nassi, so that if their sons after them bevowed benefit from each other, they would not be forbidden to use the open place of the city, the book chest, or the books, these being the holding of the Nassi.]
+	If one bevows benefit from his neighbor, and he (the first) has nothing to eat, he (the neighbor) may give it to another as a gift, and this one (the first) is permitted to (eat it). It happened with one in Beth Choron that his father had bevowed benefit from him. [The gemara explains that something is lacking in our Mishnah and that this is what is meant: "And if the end 'sheds light' on the beginning, it is forbidden. And it also happened in Beth Choron that "one's end shed light on his beginning, etc."] He (the son) was marrying off his son and he said to his neighbor: "The courtyard and the feast are given to you as a gift, and they are given to you only so that my father may come and partake of the feast with us." [It is clear in this instance that he gave them only so that his father should come and eat, and this is forbidden. But if he said: "Here they are, and, if you will, let Father come and eat," this is permitted. And if the meal itself "sheds light," i.e., if he prepared a lot more than was needed (for the other), it being clear that he did so, so that his father come and eat, it is forbidden.] He (the other) said to him: "If they are mine, they are dedicated to Heaven." The son: "I did not give you what is mine so that you could dedicate it to Heaven!" The other: "You gave me what was yours only so that you and your father could eat and drink and be reconciled with each other, and the sin (of vows) will be on my head!" And when the sages were apprised of this, they said: Any gift "which is not," which if he (the receiver) dedicates it, is not dedicated, is not a gift.
+
+Chapter 6
+
+	If one bevows himself from what is cooked, [If he said: "Konam to me what is cooked"], he is permitted (to eat) what is roasted or what is shaluk. [Everything which is cooked more than required is called "shaluk" (boiled).] If he said: "Konam, that I not eat cookery," he is forbidden (to eat) "soft cookery" [which is eaten with bread], and permitted to eat "thick cookery" [which is eaten without bread]. And he is permitted (to eat) a tramita egg [cooked in hot water and kept from hardening], and a harmutzah cucumber [a cucumber baked in remetz, hot ashes, whereby it is sweetened.]
+	If one bevows himself from a kedeirah dish, [something made from flour boiled in a pot], he is forbidden only boiled dishes. If he said: "Konam my tasting what goes into the kedeirah," he is forbidden (to eat) all that is cooked in a kedeirah. [The rule: With vows, the language of the time and place is the criterion. And if there is a place where "roasted" is called "cooked," and "cooked" is called "roasted," then if one bevows himself from what is "cooked," he is forbidden (to eat) what is roasted, and the like. And if the majority use one term and the minority another, we do not say: "Follow the majority," but the possibility of a vow obtains, and wherever there is such a possibility, the stringent option is followed.]
+	(If one bevows himself) from "hakavush" ("the preserve"), he is forbidden (to eat) only vegetable preserve, [for "preserve," in general, is vegetable preserve.] (If he said:) "that I not taste kavush" [(This connotes all kinds of preserve. Likewise, "shaluk," "tzalui," "maluach," without the heh ("the") connotes all varieties of shaluk, of tzalui, and of maluach.)], he is forbidden (to eat) all kavush. from "hashaluk," he is forbidden to eat only shaluk of meat. "that I not taste shaluk," he is forbidden (to eat) all shaluk. from "hatzali," he is forbidden (to eat) only tzali of meat. These are the word of R. Yehudah. "that I not taste tzali," he is forbidden (to eat) all tzali. from "maliach," he is forbidden (to eat) only maliach of fish. "that I not taste maliach," he is forbidden to taste all maliach.
+	"that I not eat fish, fishes," [neither fish nor fishes — everything is implied], he is forbidden (to eat) them — whether big or small, whether salted or unsalted, whether raw or cooked. And he is permitted (to eat) hashed tarith and brine. [("hashed tarith":) fish which is cut up in pieces and sold. Its name is unique to it, and it is included in "fish and fishes." ("brine":) liquid exuded by salted fish.] If one bevows himself from tzachanah [a mixture of hashed fish is called "tzachanah," as in (Avodah Zarah 40a): "that boat of tzachanta"], he is forbidden (to eat) hashed tarith and permitted (to eat) brine and muries [since the fish substance itself is not absorbed in them.] If one bevows himself from hashed tarith, he is forbidden (to eat) brine and muries. [For "hashed" connotes all things in which fish matter is intermixed.]
+	If one bevows himself from milk, he is permitted (to eat) kom [whey milkcurds, the serum exuded by cheese]. R. Yossi forbids it. from  "hakom," he is permitted (to drink) milk. Abba Shaul says: If one bevows himself from "hagevinah" ("the cheese"), he is forbidden to eat it, whether salted or unsalted. [i.e., it is not to be said that "hagevinah" connotes a distinctive cheese, which is not eaten without salt. The halachah is in accordance with Abba Shaul.]
+	If one bevows himself from meat, he is permitted (to eat) meat-broth and keifeh. [Broth solidified at the bottom of the pot is called "keifeh."] R. Yehudah forbids it [since it has the flavor of meat. The halachah is not in accordance with R. Yehudah.] R. Yehudah said: "Once R. Tarfon forbade to me eggs which had been cooked with it!" They said to him: "So it should be! When is it so (that it is forbidden)? When he says: 'This meat (is forbidden) to me.'" [For since he said: "This meat," he forbade it to himself and forbade its taste. But if he said: "konam meat to me," he forbade to himself only what is called "meat."] For if one bevows himself from something and it becomes intermixed with something else, if there is in it (the bevowed thing) enough to impart its flavor (to the thing it is intermixed with), it is forbidden.
+	If one bevows himself from wine, he is permitted (to eat) a dish which has the flavor of wine. [as per the rabbis to R. Yehudah (above)]. If he said: "Konam, that I not taste this wine," and it fell into a dish, if there is in it enough to impart a flavor, it is forbidden. If one bevowed himself from grapes, he is permitted (to drink) wine. (If he bevowed himself) from olives, he is permitted (to ingest) oil. If he said: "Konam these olives and grapes, that I not eat them," he is forbidden (to eat) them and what is exuded from them.
+	If one bevows himself from dates, he is permitted (to eat) date-honey. from  "sitvaniyoth" [inferior grapes left on the vines in the fall (stav). They are not fit for wine, and vinegar is made from them], he is permitted (to eat) sitvaniyoth-vinegar. R. Yehudah b. Betheira says: Any thing whose products are called by its name [and even though it has changed, it is called by the name of its source, e.g., "date-honey," "sitvaniyoth-vinegar"] — if he bevows himself from it, he is forbidden (to eat) also what comes from it. And the sages permit it. [The difference between the first tanna and the sages is that the first tanna holds that one who bevows himself from sitvaniyoth is permitted (to eat) the vinegar exuded by them, but is forbidden to eat the sitvaniyoth themselves. "And the sages permit" the sitvaniyoth themselves. For since sitvaniyoth are not eaten (as a rule), when he bevowed himself from "sitvaniyoth," his intent was the vinegar exuded by them, not the sitvaniyoth themselves. The halachah is in accordance with the sages. Another interpretation: "And the sages permit sitvaniyoth-vinegar just as they do date-honey, the sages holding that both with things fit to eat and with things not fit to eat, if one forbids a particular thing to himself, he is permitted to eat what comes out of it.]
+	If one bevows himself from wine, he is permitted to drink apple wine; from oil, he is permitted (to ingest) sesame oil; from honey, he is permitted (to eat) date-honey; from vinegar, he is permitted (to eat) sitvaniyoth-vinegar; from leeks, he is permitted (to eat) kaflototh [a kind of leek grown in Eretz Yisrael]; from greens, he is permitted (to eat) field-greens, for it ("field") is a conjunctive term. [In "field-greens," one conjoins a word ("field") to "greens" to say "field-greens," and so with all (conjunctive expressions). But on shevi'ith, since garden-greens are not found (for they do not grow without tillage), and (only) field-greens are eaten, "greens," unqualified, on shevi'ith, as opposed to the other years, is understood as field-greens.]
+	(If one bevows himself) from cabbage, he is forbidden (to eat) asparagus [a kind of cabbage. But cabbage is not called asparagus. Another interpretation: "asparagus" — the water in which asparagus is boiled.] (If he bevows himself) from asparagus, he is permitted (to eat) cabbage. from beans, he is forbidden (to eat) mikpeh [a thick dish of beans or of pudding. For even though they are inserted in the mikpeh, they are still called "beans." R. Yossi permits it. [For he holds that it is called a "mikpeh" of beans, but not "beans" alone. from mikpeh he is permitted (to eat) beans. from mikpeh, he is forbidden (to eat) garlic. [They used to put garlic into every mikpeh to give it a taste, and the garlic is the "mikpeh."] R. Yossi permits it. from ashishim, he is permitted (to eat) lentils. [ashishim are the remnants of lentils. The halachah is not in accordance with R. Yossi in all three instances in our Mishnah.] "wheat, wheats that I not taste," ["wheat" connotes a baked loaf; "wheats," chewing matter], he is forbidden (to eat) them, whether flour or loaf. "beans, beans that I not taste," he is forbidden (to eat) them, whether raw or cooked. R. Yehudah says (If he says:) "Konam, that I not eat bean or wheat," he is permitted to chew them raw.
+
+Chapter 7
+
+	If one bevows himself from greens, he is permitted to eat cucumbers. R. Akiva forbids it. They asked R. Akiva: But doesn't a man tell his messenger: 'Buy me greens,' and he (the messenger) says: 'I found only cucumbers!'" [And if they are greens, why does he not buy them?] He replied: "Exactly! Would he say to him: 'I found only beans!' It must be then that cucumbers are included in 'greens,' and beans are not." [i.e., that proves my point. Would he say: "I found only beans!" Since he comes to ask him whether to purchase cucumbers, this indicates that it is a type of greens. The halachah is in accordance with the sages.] And he is forbidden (to eat) wet Egyptian bean, and permitted (to eat it) dry.
+	If one bevows himself from grain, he is forbidden (to eat) dry Egyptian bean. [For "grain" connotes all that comes from grain, everything from which a pile is made. And this, too, comes from grain.] These are the words of R. Meir. The sages say: He is forbidden (to eat) only the five species. R. Meir says: If one bevows himself from "produce," he is forbidden (to eat) only the five species. But if he bevows himself from grain, he is forbidden (to eat) all [types of beans from which a pile is made. The halachah is not in accordance with R. Meir.], and he is permitted (to eat) fruits and greens.
+	If one bevows himself from "covering," he is permitted (to cover himself with) sackcloth, tent-cloth, and chamilah (coarse stuff) [These are materials especially rough and thick, and people are not wont to cover themselves with them.] If he said: "Konam, if wool come upon me," he is permitted to cover himself with strips of wool. [For he intended only a garment of wool.] (If he said: "Konam) if flax come upon me," he is permitted to cover himself with stalks of flax. R. Yehudah says: All according to him who vows. [i.e., according to the time of the vow. If it is clear that he vowed because of the heaviness of the load, he is permitted to cover himself (with the material he is carrying). The halachah is in accordance with R. Yehudah.] (e.g.,) If he were carrying a load and sweating, and giving off a foul odor, and he said: "Konam if wool or flax come upon me," he is permitted to cover himself (with it as a garment), but forbidden to throw it over his back (as a load).
+	If one bevows himself from a house [not to enter a house], he is permitted [to enter] an upper story, [it not being included in "house."] These are the words of R. Meir. The sages say an upper story is included in "house." If one bevows himself from an upper story, he is permitted to enter a house.
+	If one bevows himself from a bed, he is permitted (to sleep) on a dargesh [a small bed placed in front of a big bed, by which to mount it.] These are the words of R. Meir. And the sages say: "dargesh" is included in "bed." If one bevows himself from a dargesh, he is permitted (to sleep) in a bed. If one bevows himself from a city, he is permitted to enter the t'chum (Sabbath boundary) of the city [two thousand cubits on every side roundabout], and he is forbidden to enter its ibbur (the outskirts) [the houses that project from it seventy cubits and "a remnant" (until eighty), as a woman who is pregnant (me'ubereth), whose stomach projects outwards.] But one who bevows himself from a house is forbidden from the agaf ["the closing of the door"] and inwards [as in (Nechemiah 7:3): "yagifu (Let them close) the doors and bar them." The halachah is not in accordance with R. Meir in all of our Mishnah.]
+	If one says: "Konam, these fruits upon me," (or) "They are konam by my mouth," or "They are konam to my mouth," he is forbidden their exchanges or their growths. [If he had exchanged them, what he received for them is forbidden to him. For the rabbis decreed (as forbidden) the proceeds of things from which it is forbidden to benefit. And the growths of "konam" are forbidden as are the growths of hekdesh (Temple dedications).] (If he said:) "I shall not eat," (or) "I shall not taste" [forbidding to himself only eating or tasting alone], he is permitted their exchanges or their growths — in a thing whose seed ends. But in a thing whose seed does not end [such as onions and the like], even the growths of their growths are forbidden [being like the forbidden thing itself in that its seed does not end.]
+	If one says to his wife: "Konam, the work of your hands upon me," [He forbids to himself everything that she does and prepares for him. And if she plants a tree, its growths are forbidden to him.], (or) "They are konam by my mouth," or "They are konam to my mouth," he is forbidden their exchanges or their growths. (If he said:) "I shall not eat," (or) "I shall not taste," he is permitted their exchanges or their growths — in a thing whose seed ends. But in a thing whose seed does not end, even the growths of their growths are forbidden.
+	(If one said: "What you make, I shall not eat until Pesach," (or) "What you make, I shall not wear until Pesach," [The implication is: What you make now, I shall not eat until Pesach; but after Pesach I shall eat it.], if she made it before Pesach, he may eat it or cover himself with it after Pesach. (If he said:) "What you make before Pesach, I shall not eat," (or) "What you make before Pesach, I shall not wear," [the implication being: Whatever you make from today until Pesach, I shall never eat — even after Pesach], if she made it before Pesach, he may not eat it or cover himself with it after Pesach.
+	(If one said to his wife: "I bevow) your benefitting from me until Pesach if you go to your father's house until the festival (Succoth)," [If it were after Succoth and he forbade her benefitting from him until Pesach if she went to her father's house until Succoth], if she went before Pesach, she is forbidden benefit until Pesach; (if she went) after Pesach, he is in transgression of breaking his vow. [That is, if she went after Pesach, he is in transgression of breaking his vow retroactively for what she benefitted from him before Pesach.] (If he said to her: "I bevow) your benefitting from me until the festival if you go to your father's house until Pesach," if she went before Pesach, she is forbidden to benefit from him until the festival, and she is permitted to go after Pesach.
+
+Chapter 8
+
+	(If one says:) "konam, that I not taste wine today," it is forbidden only until it gets dark. [For this is how men speak. When they say "today," they mean until the day is complete.] (If one says: "Konam, that I not taste wine) this week," [If it were the middle of the week, and he said: "This week"], he is forbidden the entire week and the Sabbath past. [He is also forbidden on the Sabbath day, it being included in the week that has passed.] (If one says: "Konam, that I not taste wine ) this month," he is forbidden the entire month, and Rosh Chodesh is future. [If it were the middle of the month, and he said; "This month," he is forbidden until the end of the month, and Rosh Chodesh is future. He is permitted on Rosh Chodesh, for it is counted with the month co come, even if Rosh Chodesh were on the thirtieth day of the month that passed.] (If one says: "Konam that I not taste wine) this year," he is forbidden the entire year, and Rosh Hashanah is future. [If it were the middle of the year, and he said: "This year," he is forbidden until the end of the year, and he is permitted on Rosh Hashanah, it being counted with the year to come.] (If one says: "Konam that I not taste wine) this shavua," he is forbidden the entire shavua and the shevi'ith that passed. [If it were the middle of shemitah (a seven-year period), and he said: "This shavua," he is forbidden until the end of the shemitah, and the seventh year is included in the shemitah year that has passed.] And if he says: "one day," "one week," "one month," "one year," "one shavua," he is forbidden from day to day. [If it were the middle of the day, and he said: "one day," he is forbidden until the same time the next day. Similarly, if it were the eighth day of the month, and he said: "This month," he is forbidden until the eighth day of the next month. And so with a year, and so with shemitah. Likewise, if he said: "Konam, that I not taste wine a day," unqualified, or "a week," or "a month," or "a year" — even though he did not say "one month," "one week," "one month," he is forbidden "from hour to hour." And if one says: "Konam, that I not taste wine today," even though it is permitted when it gets dark, he must ask (absolution) of a sage — a decree lest he come to permit it when he says "a day," unqualified, confusing "a day" with "today," or "this week" with "a week," unqualified. And so with all.]
+	(If he says): "until Pesach," he is forbidden until it arrives. [For in common parlance, "until" means not including.] (If he says:) "Until it be (Pesach)," he is forbidden until it has passed [for "until it be" connotes "so long as it is."] (If he says:) "until before Pesach," R. Meir says: He is forbidden until it arrives. [For a man does not place himself in an ambiguous situation, and his intent was what is clearly called "before Pesach," i.e., until it arrives.] R. Yossi says: He is forbidden until it has passed. [R. Yossi holds that a man does place himself in a situation where all possible constructions towards prohibition (e.g., "before any of the days of Pesach") are to be posited. The halachah is in accordance with R. Yossi.
+	(If he says:) "until the [wheat and barley] harvest," "until the [grape] harvest," "until the [olive] harvest," he is not forbidden until it arrives. [Since the wheat harvest and the grape harvest do not have a fixed time, as explained below, it makes no difference whether he says: "until it be" or "until it arrives." In both instances he is forbidden (only) until it arrives. For with anything that does not have a fixed time, the vower does not wish to forbid himself for an indeterminate time period, so that we say he definitely intends "until it arrives."] This is the rule: With something that has a fixed time, if he says: "until it arrives," he is forbidden until it arrives. If he says: "until it be," he is forbidden until it passes. With something that does not have a fixed time period, whether he says: "until it be" or: "until it arrives," he is forbidden only until it arrives.
+	(If he says:) "until the summer," or: "until it be summer" — until the people begin to put (figs) in the baskets. [Whether he said: "until the summer" or: "until it be summer," he is forbidden only until the people begin to put in the baskets. That is, until they cut many figs and put them in the baskets.] (If one says:) "until the summer passes," (he is forbidden) until they fold up the miktzo'oth [the mats on which the figs are dried. After they have dried, those mats are folded up and stored away for the next year.] (If he said:) "until the harvest," (he is forbidden) until the people begin to harvest wheat, but not barley. All according to the place of his vow. [If most of the produce of that place is wheat, then, until the wheat harvest; and, if barley, then, until the barley harvest.] If he were in the mountain, in the mountain; in the valley, in the valley. [If he were in the mountain at the time of the vow, until the time of the wheat or grape harvest in the mountain; if in the valley, until the time of the wheat or grape harvest in the valley.]
+	(If he says:) "until the rains" or "until the rains be" — until the second rainfall. [With either of these two formulations, he is permitted as soon as the second rainfall begins, which, in a "delayed year," is on Rosh Chodesh Kislev. Therefore, if one vowed: "until the rains," he is forbidden until Rosh Chodesh Kislev, unless the rains fell in the beginning of their time, which, in a "blessed year," is on the seventeenth of Marcheshvan, and, in a "middle year," on the twenty-third thereof. This is the halachah, and not as R. Shimon b. Gamliel says.] R. Shimon b. Gamliel says: Until the time of the rainfall arrives (even if it did not rain). (If he says:) "until the rains stop," (he is forbidden until all of Nissan has passed. These are the words of R. Meir. R. Yehudah says: until Pesach passes. (The halachah is in accordance with R. Yehudah.] (If he says:) "Konam, that I not taste wine this year" — If it is a leap year, he is forbidden in it (the year itself) and in its added portion. (If he says:) "until the beginning of Adar," (he is forbidden) until the beginning of the first Adar. (If he says:) "until the end of Adar," (he is forbidden) until the end of the first Adar. R. Yehudah says; (If he says:) "Konam, that I not drink wine until it be Pesach," he is forbidden only until the night of Pesach, his intent having been: until the time when men drink wine.
+	(If he says:) "Konam, that I shall not taste meat until it be the fast," he is forbidden only until (before) the night of the fast [of Yom Kippur, it being a mitzvah to repast on the eve of Yom Kippur.], his intent having been: until the time when men eat meat. R. Yossi, his son, says: (If he says:) "Konam, that I not eat garlic until it be Sabbath," he is forbidden only until Sabbath night, his intent having been: until the time when men eat garlic. [For Ezra instituted that they eat garlic on Sabbath nights, garlic increasing semen. The halachah is not in accordance with R. Yehudah or R. Yossi, his son, but as stated above in our Mishnah (8:3): "With something that has a fixed time, if he says: "until it arrives," he is forbidden until it arrives. If he says: "until it be," he is forbidden until it passes.]
+	If one said to his friend: "Konam, that I benefit from you unless you come and take for your son one kor of wheat, and two kegs of wine," the other can annul his vow without resorting to a sage, by saying to him: "Did you not say this only to honor me? This is my honor" [that I feed my son from my own.] Likewise, if one said to his friend: "Konam, your benefitting from me unless you come and give my son one kor of wheat and two kegs of wine" — R. Meir says: He is forbidden (to benefit from him) until he gives it. And the sages say: Here, too, he (the vower) can annul his vow without resorting to a sage, by saying to him: "I consider myself as having received it." If they implored him to marry his sister's daughter [because she is his "coeval," and (Yevamoth 62b): If one marries his sister's daughter, of him Scripture states (Isaiah 58:7): "And do not ignore your flesh … (9): Then, when you call, the L rd will answer."], and he said: "Konam, her ever benefitting from me"; and, similarly, if one divorced his wife, and he said: "Konam, my wife's ever benefitting from me," they are permitted to benefit from him, for he intended only (to bevow them from) marriage. If his friend implored him to dine with him, and he (the implored) said: "Konam, that I shall not enter your house," "that I shall not taste a drop of cold (water) of yours," he is permitted to enter his house and to drink his cold water, for he intended only (to bevow himself from) eating and drinking. [However, he is permitted even to eat and drink, since he did not utter "eating" and "drinking" explicitly. For vows demand explicit utterance, viz. (Numbers 30:3): "According to all that issues from his mouth shall he do." And this is not similar to the first part (of our Mishnah), for marriage is included in "benefits."]
+
+Chapter 9
+
+	R. Eliezer says: Honor of father and mother can be used as an opening (to absolve one of a vow) [i.e., saying to him: "Had you known that people would say to your parents: "Look at the growth that you have nurtured, how lightly your son treats vows (so that their honor is slighted), would you have vowed?"] And the sages forbid it, [fearing that he might lie, being ashamed to admit that he would not have vowed in consideration of their honor, so that the sage might absolve him of the vow in the absence of regret. For we are speaking of an instance where he does not regret having vowed in the first place.] R. Tzaddok said: Just as they open for him with the honor of his father and mother, let them open for him with honor of the L rd! If so, there can be no vows! [R. Eliezer is here being questioned, viz.: Just as we open with the honor of his father and mother and do not fear that he will lie, let them likewise open with the honor of the L rd, saying to him: "Had you known that you would be called evil before the L rd, would you have vowed?" And the sages who differ with R. Eliezer said to him: You do not hereby lend us support. For even R. Eliezer would agree that in such an instance he would certainly lie. For no man would be so arrogant as to say that he would not desist (from vowing) for the honor of the L rd. This is not similar to R. Shimon b. Gamliel's providing an opening for a certain man from (Proverbs 12:18): "One who blurts out (vows), as the piercings of a sword, etc." For there he speaks to him (i.e., provides an opening for him) from the verses, as we learned in our Mishnah (9:4), that he transgresses "You shall not hate," "You shall not take revenge," and "You shall not bear a grudge." But if he is confronted with "the honor of the L rd," he certainly will lie. The halachah is in accordance with the sages.] And the sages concede to R. Eliezer that in a matter between himself and his father and mother [as when he bevowed his father from his possessions] honor of parents can be used as an opening for him.
+	And R. Eliezer stated further [i.e., another lenient ruling in respect to vows]: Nolad ["what is born"] can be used as an opening [for vows, i.e., something which is not common, but which might arise and come to pass after the vow has been made. And if the vower had known at the time of the vow that it would come to pass, he would not have vowed.] And the sages forbid it. [For the reason that regret can be used as an opening is that it "uproots" the vow from its very inception; but this does not obtain with something which is not common. For not expecting it to occur, he would not have desisted from vowing because of the (mere) possibility of its occurrence.] How so? If he said: "Konam, that I shall derive no benefit from that man," and he became a scribe [a Torah scholar, needed by all], or he married off his son early, and he said; "Had I known that he would become a scribe or that he would marry off his son so soon, I would not have vowed" [This, in an instance where he vowed (not to benefit) for a certain time period, and he did not expect the son to be married and to have to attend the wedding within that time period.] (or if he said:) "Konam, that I shall not enter this house," and it was made into a synagogue, (and he said:) "Had I known that it would be made into a synagogue, I would not have vowed," R. Eliezer permits it (the absolution), and the sages forbid it. The halachah is in accordance with the sages.]
+	R. Meir says: There are things which are like nolad and which are not like nolad. [They seem to be like nolad, but really are not, and they can be used for openings.] And the sages do not concur with him. How so? If one said: "Konam, that I shall not marry that woman, for her father is bad," and they said to him: "He died," or "He repented." [And even though death is nolad, since he indicated at the time of his vow why he was vowing, it is as if he made his vow conditional, as if he had said: "so long as her father is alive." For this reason it is not nolad. But it is (also) not a bona fide condition, for which reason he requires absolution. In the Yerushalmi it is indicated that he does not require absolution., and Rambam rules accordingly.] If one said: Konam, that I shall not enter this house, for there is a vicious dog in it, or there is a snake in it, and they said to him: The dog died or the snake was killed — these are like nolad and not like nolad. And the sages do not concur with him.
+	And R. Meir said further: An opening is provided for one from what is written in the Torah. He is told: Had you known that you would be transgressing (Leviticus 19:18): "You shall not take revenge and you shall not bear a grudge," and (Ibid. 17): "You shall not hate your brother in your heart," and (Ibid. 18): "And you shall love your neighbor as yourself," and (Ibid. 25:36): "And your brother shall live with you" (for he might become poor and your vow would prevent you from assisting him) — (Had you known all this, would you have vowed?) — If he says: Had I known that this was so I would not have vowed, his vow is annulled [after the sages absolve him of it. And if one is bevowed benefit from his neighbor, when he is absolved of his vow, it must be absolved in his neighbor's presence, it being written (Exodus 4:19): "And the L rd said to Moses in Midyan: 'Go return, etc.'" The Holy One Blessed be He said to Moses: It is in Midyan that you made your vow. Go to Midyan and have your vow annulled. For Moses had sworn to his father-in-law that he would not leave Midyan without his permission, viz. (Ibid. 2:21): "And Moses vowed to stay with the man" — for which reason the Holy One Blessed be He required him to go to annul his vow before him.]
+	An opening is provided for a man with his wife's kethubah [i.e., with the payment of the kethubah, if he vowed to divorce her.] And it happened with one who bevowed enjoyment from his wife, and her kethubah was four hundred dinars, that he came before R. Akiva, who ruled that he must give her her kethubah, whereupon he said: "My master, my father left eight hundred dinars. My brother took four hundred, and I, four hundred. Is it not enough that she take two hundred, and I, two hundred!" R. Akiva replied: "Even if you had to sell the hair of your head, you would have to give her (the amount of) her kethubah." The man: "Had I known this, I would not have vowed in the first place!" and R. Akiva absolved him of his vow.
+	An opening may be provided with festivals and with Sabbaths. [If one vowed to fast or not to eat meat for a certain period of time, he is asked: "Had you considered the Sabbaths and festivals falling in this time period, would you have vowed?" (And this is not "opening with the honor of the L rd")]. In the beginning they said: Those days [for which an opening of regret was found are permitted, the sage having absolved him in that regard], and all the other days [for which there was no regret [remain] forbidden — until R. Akiva came and said that a vow which is partially annulled is completely annulled [even though he did not find an opening for the entire vow. For he vowed ab initio only with the understanding that the entire vow be fulfilled, so that partial regret is an opening for the whole.]
+	How so? If he said: "Konam, that I shall not benefit from all of you," if he were absolved from one of them, he is absolved from all." (If he said:) "I shall not benefit from this one and from this one" [i.e., if he forbade the first one to himself with "Konam," and he said about the second: "Let him be like the first," and about the third: "Let him be like the second," and so with all], if he is absolved of the first, he is absolved of all, [all being dependent upon the first.]; if he is absolved of the last, the last is permitted and all of the others are forbidden. If he were absolved of the middle one, those from it downwards (i.e., after it) are permitted; those from it upwards (i.e., before it) are forbidden. (If he said:) "I shall not benefit from this one, korban, and from this one, korban," an opening is required for each one. [This Mishnah is in accordance with R. Shimon, who says in respect to the oath (in denial) of (having received) a pledge, if five claimed (pledges) from him, and he denied and swore, and then confessed, he is not liable to bring an offering for each one unless he swore to each one; and here, too, he must say: "from this one, korban, and from this one, korban." But the sages say (in respect to a pledge): If he said: "Shevuah (an oath) that I owe neither you, nor you, nor you," he is liable for each one. And here, too, (in respect to vows), if he said: "not from this one, or from this one, or from this one," even if he did not state "Korban" in respect to each, each is considered a vow in itself, and this is the halachah.]
+	(If one said:) "Konam, that I shall not taste wine, for wine is bad for the stomach," and they said to him: "Isn't old wine good for the stomach?" then he is permitted (to drink) old wine. And not only is old wine alone permitted him, but all wine. [This is so only when he says: "Had I known this, I would not have vowed at all," or: "I would have permitted old wine and forbidden new wine." But if he said: "Had I known, I would have said: "All wine is forbidden to me except old wine," then only old wine is permitted to him, and all other wine, forbidden.] (If one said:) "Konam, that I shall not taste onion, for onion is bad for the heart," and they said to him: "Isn't wild onion good for the heart?" then he is permitted to eat wild onion. And not only is wild onion alone permitted him, but all onions. There was such an episode, and R. Meir permitted all onions.
+	An opening is provided for a man with his own honor and with the honor of his children [if he vowed to divorce his wife.] They say to him: "If you knew that tomorrow they would say about you: 'This is the kind of man he is — he divorces his wives,' and about your daughters: 'They are divorce-daughters!' 'What did their mother "see" to be divorced' [if there were not something indecent about her! thus casting a blemish upon his children. And we do not fear that he might be lying, that perhaps he really does not regret it, but is ashamed to say that he is not concerned for the honor of his children.] If he says: "Had I known this, I would not have vowed, he is absolved of his vow.
+	(If one said:) "Konam, that I shall not marry that ugly woman," and she were found to be beautiful — "swarthy," and she were found to be fair — "short," and she were found to be tall — he is permitted to (marry) her. Not that she was ugly and became beautiful; swarthy, and became fair; short, and became tall — but because the vow was a mistake [from the very beginning, the woman being fair at the time of the vow, and no absolution by a sage being required.] And it once happened that a man bevowed himself benefit from his sister's daughter. After she had been brought into R. Yehudah's house and beautified, R. Yishmael asked him: "My son, was it one such as she from whom you bevowed yourself?" He answered: "No," and R. Yishmael permitted her. At that time, R. Yishmael cried and said; "The daughters of Israel are beautiful, but poverty has disfigured them!" And when R. Yishmael died, the daughters of Israel raised a lament, saying: "Cry, daughters of Israel, over R. Yishmael" — as they did when Saul died, viz. (II Samuel 1:24): "O daughters of Israel, cry over Saul!" [The gemara explains that something is lacking, and that this is what is meant: "R. Yishmael says: Even if she were ugly and became beautiful; swarthy, and became fair. And it once happened that a man bevowed himself, etc." For the first tanna permits it only if the vow were mistaken from the very beginning, as when she was beautiful to begin with. And R. Yishmael holds that even if she became beautiful only after the vow, it is permitted. For since she can be beautified, she was not ugly to begin with. The halachah is not in accordance with R. Yishmael.
+
+Chapter 10
+
+	A betrothed maiden — her father and her husband annul her vows. [A girl of twelve years and one day who has brought two (pubertal) hairs is called a maiden (na'arah) until six (additional) months. And a girl of eleven years and one day — her vows are examined. If she knows for whom she vowed and for whom she dedicated, her vow is a vow. And she, too — her father and her husband annul her vows.] If the father annulled it, but not the husband; or the husband, but not the father, it is not annulled. [Because we might think that "her father and her husband annul her vows" is to be understood as either her father or her husband, we are, therefore, taught: "If the father annulled it, but not the husband, etc.", to apprise us that both must annul it.] And it goes without saying that if one of them confirmed it, [the second cannot annul it. We are hereby apprised that even if the one who had confirmed it asked (and gained) absolution for it, (as it is ruled; "Absolution can be asked for a confirmation"), the one who asked for absolution can no longer annul it since both of them could not annul it together.]
+	If the father died, permission is not "emptied out" to the husband, [for the husband cannot annul his wife's vows until she is married to him.] If the husband died, permission is emptied out to the father [and he annuls her vows all the days of her maidenhood, it being written (Numbers 30:17): "…in her maidenhood, the house of her father." In this, the power of the father is superior to the power of the husband. In a different respect, the power of the husband is superior to the power of the father. For the husband annuls when she is a bogereth, but the father does not annul when she is a bogereth, [it being written (Ibid. 4): "…in the house of her father, in her maidenhood."]
+	If she vowed while she were betrothed, and were divorced on the same day [that her father heard (for if the day passed, he can no longer annul it)], and she were betrothed to another [on the same day], even a hundred times, her father and her last husband annul her vows [that she vowed in the presence of her first betrothed; for the betrothed can annul prior vows.] This is the rule: Anyone who did not enter "her own domain" [either by becoming a bogereth or by getting married], her husband and her last husband annul her vows.
+	The way of Torah scholars — before his daughter leaves him he says to her; "All the vows that you vowed in my house are annulled" [before she enters her husband's domain; and similarly, her betrothed tells her this before she enters his domain. For when she enters his domain, he cannot annul them, a husband not annulling prior vows. And we are apprised by our Mishnah that a husband can annul his wife's vows even without hearing them, it being taught: "And so the husband, before she enters his domain, says, etc."], and so the husband before she enters his domain, says: "All the vows that you vowed before entering my domain are annulled." For when she enters his domain, he cannot annul them.
+	A bogereth who tarried twelve months [A bogereth, whose father does not annul her vows, who was solicited for marriage, and who tarried twelve months, after which period her (prospective) husband is obliged to feed her], and a widow [who tarried] thirty days [after having been solicited for marriage, after which period her (prospective) husband feeds her] — R. Eliezer says: Since her husband is obliged to feed her, he annuls [her vows. The halachah is not in accordance with R. Eliezer.] And the sages say: The husband does not annul until she enters his domain.
+	A shomereth yavam (a woman awaiting yibum), either to one yavam or to two yavmin, R. Eliezer says: He (the yavam) can annul. [The instance is one in which the yavam makes a ma'amar in her, R. Eliezer holding that a ma'amar effects bona fide Torah acquisition. And if she is a na'arah and she has a father, her father and the yavam who had made a ma'amar in her annul her vows.] R. Yehoshua says: To one, but not to two. [For R. Yehoshua does not hold a ma'amar to effect bona fide acquisition. However, he does hold that zikkah ("linkage") obtains, and that zikkah is like marriage. And when there is only one yavam, he annuls; but if there are two, neither of them annuls, for there is no breirah (retroactive discrimination).] R. Akiva says: Neither to one nor to two. [He holds that zikkah is not like marriage and that ma'amar does not effect bona fide Torah acquisition.] R. Eliezer: Now if a woman whom he acquired for himself [i.e., his betrothed] — if he annuls her vows — a woman bequeathed to him by Heaven [i.e., his yevamah], how much more so should he annul her vows [jointly, with her father]! R Akiva to R. Eliezer: It may be so with a woman whom he acquired for himself, for others have no rights in her! [For she, too, is linked to the other yavmin.] R. Yehoshua to R. Akiva: Akiva, your words (stand to reason) for two yavmin, but what will you say for one yavam! [That is, your answer suffices for the words of R. Eliezer, who says that he annuls even where there are two yavmin. But how will you answer my: "to one, but not to two"?] R. Akiva to R. Yehoshua: The yevamah is not absolutely acquired by the yavam [to make one who lives with her liable to the death penalty], as the betrothed is absolutely acquired by her husband [touching this penalty. The halachah is in accordance with R. Akiva.]
+	If one said to his wife: "All the vows that you will vow from now until I return from that place stand," he has said nothing, [this being "standing" in error, for there are vows which he would not wish to stand.] If he said: "They are annulled," R. Eliezer says: They are annulled. [For as a rule, a man does not desire his wife's vows.] And the sages say: They are not annulled. R. Eliezer said: If he can annul vows which have taken effect [(After she vowed, she is forbidden in them (the objects of her vows) if her husband does not annul them)], should he not be able to annul vows which have not taken effect! They answered: It is written (Numbers 30:14): "Her husband shall cause it to stand and her husband shall annul it": What has reached the stage of "standing" [i.e., vows which have already taken effect] is subject to annulment; what has not reached the stage of "standing" is not subject to annulment.
+	The annulment of vows [viz. (Numbers 30:9): "And if on the day that her husband hear, he constrain her"] obtains the entire day [until it gets dark, it being written: "on the day that he hear." As to its being written (Ibid. 15): "from day to day," this is to apprise us that we are not to say: in the daytime, yes; at night, no. "from day to day" indicates that sometimes he has time to annul "from time to time" (i.e., a twenty-four hour period), as when she vowed in the beginning of the night.] There is in this a leniency and a stringency. [That is, sometimes there is only little time for annulment, and sometimes, ample time.] How so? If she vowed on Sabbath night, he can annul on Sabbath night and on the day of the Sabbath until it gets dark. If she vowed before it got dark, he can annul (only) until it gets dark. For if it got dark and he had not annulled it, he can no longer do so. ["Sabbath night" apprises us that vows may be annulled (mefirin) on the Sabbath, even not for the sake of the Sabbath. But a sage may absolve one of vows (matir) on the Sabbath only for the sake of the Sabbath. And even though he had time in the daytime, he may absolve him for the sake of the Sabbath. ("For if it got dark and he had not annulled it, etc.":) For annulment of vows obtains "from time to time" only if she had vowed in the beginning of the night. And vis-à-vis annulment (hafarah) it avails only if he says: "Mufar lach" ("It is annulled for you") as per the language of the verse. For the husband's annulment is from this time forward, as in (Genesis 17:14): "He has annulled (hefer) My covenant." And when a sage says: "Mutar lach ("It is absolved for you"); there is here neither vow nor oath," he uproots the vow from its very beginning. And if the sage used the term "hafarah," or the husband, the term "hatarah," there is neither absolution nor annulment. And if he (the husband) said: "If you did not vow, I bevow you," his words stand, and he need not say: "It stands for you." Since, even if he remained silent that entire day the vow would stand, then, with minimal speaking (on his part) it also stands. And on the Sabbath he says: "Take and eat," "Take and drink," and he does not annul as he does on a weekday, and the vow is voided of itself. And if he cannot compel her, he voids it in his heart and he need not utter it with his lips. And it is only with bitul (voiding) such as: "Take and eat," where he forces her to transgress her vow, that thinking in his heart avails, even if he did not utter it with his lips. But with hafarah (annulment), where he does not compel her to transgress her vow, he must utter it with his lips, annulment in the heart not availing.]
+
+Chapter 11
+
+	And these are the vows that he annuls [The gemara explains that vows and oaths are intended; for in the language of the sages oaths are included in vows.]: things which entail affliction, viz.: "If I bathe" and if "I shall no bathe,"; "If I adorn myself," and if "I shall not adorn myself." [i.e., "The pleasure of bathing is forbidden to me forever if I bathe today" — this is a vow. "Shevuah, that I shall not bathe" — this is an oath. And, similarly, "if I adorn myself," viz.: "The pleasure of adornment is forbidden to me forever if I adorn myself today." "and if "I shall not adorn myself,'" viz.: Shevuah, that I shall not adorn myself."] R. Yossi said: These are not vows of affliction. [R. Yossi differs with the first tanna only in respect to vows alone, saying that "The pleasure of bathing is forbidden to me forever if I bathe today" is not a vow of affliction; for it is possible for her not to bathe today and the pleasure of bathing not be forbidden to her forever. And a one-day abstinence from bathing is not considered affliction, for a one-day foulness is not considered foulness. The halachah is not in accordance with R. Yossi. And both the father and the husband annul vows of affliction, it being written (Numbers 30:17): "between a man and his wife, between a father and his daughter." The father is hereby being likened to the husband. Just as the husband annuls only vows of affliction, the father, too, annuls only vows of affliction. And Rambam rules that the father can annul all vows and oaths, even those which are not of affliction, viz. (Ibid. 30:6): "all of her vows and her bonds."]
+	And these are vows of affliction: If she said: "Konam, (that I shall not eat) the fruits of the world," he can annul it. (If she said: "Konam, that I shall not eat) the fruits of that country," he can bring her fruits from a different country. "the fruits of that shopkeeper," he cannot annul it. And if his (the husband's) livelihood came only from him (that shopkeeper) [the shopkeeper giving the husband credit until he earned and repaid him], he may annul it. These are the words of R. Yossi. [R. Yossi is consistent with his view that the husband does not annul every vow of affliction, differentiating between great affliction and moderate affliction, and between long-term and short-term affliction. And all of the mishnayoth of this chapter are according to him and are not the halachah. But the husband may annul any vow of affliction, whether a one-day vow, a one-hour vow, or a long-term vow; whether it entails great affliction or moderate affliction. Likewise, he can annul vows and oaths in things "between him and her" even though it entails no affliction, as when she swore or vowed not to paint her eyes or not to adorn herself. Likewise, if she vowed not to eat the fruits of this country, the husband can annul it, bringing them from a different country entailing exertion. These are things which are "between him and her." And what is the difference between vows and oaths which are between him and her and vows and oaths of affliction? Vows and oaths of affliction he annuls both for himself and for others, e.g., if she vowed not to eat meat or to drink wine he annuls it and she is permitted to eat and drink, even after she is widowed or divorced and married to another. And vows and oaths "between him and her," e.g., if she forbade to herself cohabitation with all men forever or painting or adorning herself forever, he annuls what pertains to him, and she cohabits with him and paints and adorns herself so long as she is his wife. And when she is widowed or divorced, she is forbidden cohabitation with any man, as well as painting and adornment; and, likewise, in similar instances.]
+	(If she said;) "konam, that I shall not benefit from people" he cannot annul it, [this not being a vow of affliction, for she can be fed by her husband, her husband not being included in "people." And this Mishnah, too, is according to R. Yossi and is not the halachah, as explained above. And not only if she says: "Konam, that I shall not benefit from people, where she forbids herself benefit from all people, can he annul it by reason of "vows of affliction" according to the sages; but even if she says: "Konam, that I shall not benefit from that man," where she forbids herself benefit only from that man alone, the husband may annul her vow by reason of "things between himself and her," it involving exertion for him if she does not benefit from that man, and the Torah having stated (Numbers 30:17): "between a man and his wife" — Everything "between a man and his wife" the husband can annul.] And she can benefit from leket, shikchah, and peah. [This is the intent: Another reason that if she says: "Konam that I shall not benefit from people," the husband cannot annul it is that she can benefit from leket, shikchah, and peah, in which instance she does not benefit from people, these being gifts for the poor, and there is no affliction here.] (If one says: "Konam,) Cohanim and Levites benefitting from me," they may take against his will. [For just as if she said: "Konam, that I shall not benefit from people," she is permitted to take the poor-gifts, here, too. If one bevows Cohanim and Levites from his possessions, they are permitted to take the gifts of the Cohanim and the Levites.] (If he said: "Konam) these Cohanim and these Levites benefitting from me," others may take it.
+	(If she said:) "Konam that I not work for the mouth of my father," or "for the mouth of your father," or "for the mouth of my brother," or "for the mouth of your brother," he cannot annul it. [i.e., If she said: "Hekdesh ("dedicated") shall be all of my work from coming to the mouth of my father"; that is, that my father not be able to benefit from my handiwork, he cannot annul it; for these are not "things between him and her." And in this all agree, that if she forbids others from benefitting from her, her husband cannot annul it.] (If she said: "Konam,) that I not work for your mouth," he need not annul it. [For she is obligated to him. And even though hekdesh dissolves obligations, the sages strengthened her obligation to her husband, the vower not being enabled to dissolve that obligation.] R. Akiva says: He should annul it, for she might earn in addition to what reverts to him [and "hekdesh" takes effect upon that addition, it not reverting to him. He must, therefore, annul it; and the annulment is of avail, the vow entailing "things between him and her," it being impossible that the addition not become intermixed with what reverts to her husband.] R. Yochanan b. Nuri says: He should annul it, lest he divorce her and she be forbidden to return to him. [And her basic handiwork requires annulment, lest he divorce her and her obligation to her husband be dissolved, at which point the vow will take effect, and she will be forbidden to return to him. The halachah is in accordance with R. Yochanan b. Nuri. (And we are speaking of an instance where she says: "Let my hands be hekdesh to their Maker," the hands being "in the world" (so that she is not vowing in respect to "something which is not in the world"), and hekdesh "takes" upon them.]
+	If his wife vowed and he thought it were his daughter; if his daughter vowed and he thought it were his wife; if she vowed Naziritism and he thought she vowed an offering; if she vowed an offering and he thought she vowed Naziritism; if she bevowed herself from figs and he thought she bevowed herself from grapes; if she bevowed herself from grapes and he thought she bevowed herself from figs — he must annul it again. [For annulment in error is not annulment. He must (in his annulment) intend the woman who vowed, it being written (Numbers 30:12): "He did not constrain her" — the annulment must be directed to the vower herself. And he must also intend the specific vow which was uttered, it being written (Ibid. 5): "…and her father hear her vow" — he must know which vow she vowed.]
+	If she said: "Konam, that I shall not taste these figs and grapes," if he caused it (the vow) to stand for figs, all of it stands. If he annulled it for figs, it is not annulled until he also annuls it for grapes. [The reason: (Numbers 30:14): "Her husband yekimmenu" ("Her husband shall cause it to stand.") "Yakim mimenu" ("He shall cause part of it to stand.") When he causes part of it to stand, he causes all of it to stand. But "yeferenu" ("He shall annul it") cannot be expounded thus, so that there is no annulment until he annuls all of it. This is an individual opinion and is not the halachah, the halachah being in accordance with the sages, who say: Causing to stand is likened to annulment, viz.: Just as with annulment, what he annulled is annulled, and what he did not annul is not annulled (it not being possible to expound "yeferenu" as partial annulment), so with causing to stand. What he caused to stand, stands; and what he did not cause to stand, does not stand. (For "yekimmenu" is also not expounded as partial confirmation, it being the way of Scripture to write it thus.) And even though re the absolution (hatarah) of a sage, we say: "If one is absolved of part of a vow he is absolved of all of it," with the annulment of the husband and the father, it is not so.] If she said: "Konam, that I shall not taste figs and that I shall not taste grapes," these are two vows.
+	(If he said:) "I knew that there were vows, but I did not know that there were annulments" [i.e., that he had the authority to annul them], he may annul them [on the day he learns that he has the authority to do so, that day being like "the day he hears it."] But (if he said:) "I did not know that it was a vow," [and that it needed annulment], R. Meir says: He may not annul it. [For since he knew that he could annul it, even though he did not know it was a vow, he should have annulled it in any event. The halachah is not in accordance with R. Meir.] The sages say: He may annul it.
+	If one's son-in-law had bevowed benefit from him, and he (the father-in-law) wished to give money to his daughter, he says to her: "Take this money as a gift, on condition that your husband has no right to it, but only in what you buy and put in your mouth." [And his condition stands, and the husband does not acquire it. And even though, by means of this gift, he "rescues" him from exertion; for his wife is fed by this money, and feeding her was his obligation — "saving from exertion" is not considered "benefitting."]
+	(Numbers 30:10): "And the vow of a widow or of a divorced woman … shall stand with her." How so? If she said: "I shall be a Nazirite after thirty days," even though she were married within thirty days, he cannot annul it. [The verse is not needed for itself (i.e., for the common instance), for if she has no husband, who shall annul it? It must refer, then, to an instance where she had been widowed for some time and the time of the vow (i.e., of its taking effect) did not arrive until after she we married. ("He cannot annul it":) even though the vow takes effect when she is married to him; for the time of vowing is the criterion (for annulment).] If she vowed while she were in her husband's domain, he annuls it for her (even if it is to take effect afterwards.) How so? If she said: "I shall be a Nazirite after thirty days," even if she were widowed or divorced within thirty days, it is annulled. If she vowed on one day, and were divorced on that day, and taken back on that day, [after which he heard of her vow], he cannot annul it [since she entered her own domain between the vow and the annulment, the husband not being empowered to annul prior vows.] This is the rule: If a woman enters her own domain for (even) one moment, he (her husband) cannot annul it (a prior vow).
+	There are nine na'aroth [not necessarily "na'aroth," (but maidens, in general)] whose vows stand: A bogereth who is an orphan [She married, and her husband died when she was a na'arah, making her "an orphan in her father's lifetime." For after she is married, her father no longer has any authority over her. And she became a bogereth after that, and vowed. Her vow stands because she is a bogereth, and also because she is "an orphan in her father's lifetime."]; a na'arah who became a bogereth, who is an orphan. [She married and her husband died. She vowed when she was a na'arah and became a bogereth afterward. And she is "an orphan in her father's lifetime," as I explained.]; a na'arah [at the time she vowed], who has not yet become a bogereth, who is an orphan ["in her father's lifetime." These three are (the category of): "an orphan in her father's lifetime."]; a bogereth whose father died. [When she vowed she was a bogereth, and her father died. She is an "orphan," literally.]; a na'arah who became a bogereth, whose father died; a na'arah, who did not become a bogereth, whose father died. [These three are (the category of) "her father died."]; a na'arah whose father died, and after her father died, she became a bogereth; a bogereth whose father is alive; a na'arah who became a bogereth, whose father is alive. [These three are (the category of) bogereth. The gemara explains that the sages taught of only three na'araoth: bogereth, an orphan, "an orphan in her father's lifetime."] R. Yehudah says: Also, if one married off his daughter as a minor, and she were widowed or divorced, and she returned to him while still a na'arah. [For upon entering the chuppah, she left the father's domain with this marriage.]
+	(If she said:) "Konam, that I shall not benefit from my father or from your father if I make something for you" (or:) "that I shall not benefit from you if I make something for my father or for your father," he can annul it. [For it is disparaging to her husband that she is forbidden benefit from her father or his father because she makes something for him, so that her vow involves "things between him and her."]
+	In the beginning they said: Three women go out and take their kethubah: One who says: "I am unclean to you" [The instance is that of the wife of a Cohein, who became forbidden to her husband by having been forced. She does not lose her kethubah. The sages believed her to forbid herself to her husband. And since she goes out with a get, she takes her kethubah, this being derived from what is written in the kethubah itself, viz.: "If you marry another, you shall take what is written to you."], "Heaven between me and you!" [The gemara explains: He does not "shoot like an arrow" (and cannot beget children); that is, things which are known to Heaven, and which she cannot state explicitly. The instance is one in which she comes with a (valid) claim, viz.: "I want a staff to lean on and a hoe to dig my grave" (i.e., a son to support me in my old age and to provide for my burial); for otherwise, she is told: "Go, you are not commanded to produce and multiply."], "I am taken from the Jews." [She forbids to herself cohabitation with all of Israel. And even though we say (Kethuvoth 71a) that if she vowed (not to cohabit) she goes out without a kethubah, for "she placed her finger between her teeth," Rashi explains (Yevamoth 112a) that since she forbids to herself cohabitation with all of Israel, she must certainly be doing so perforce, intercourse being painful for her. And the first Mishnah held that this does not even constitute "things between him and her," for he can divorce her.] But then they retracted, saying (in explanation): So that a woman not "set her eyes" on another and wrong her husband. ["The generations deteriorated," and they feared lest she lie to release herself from her husband.] But if she says: "I am unclean," she must bring proof for her words [and she is not believed without proof.] (If she says:) "Heaven between me and you," they "work by request." [They request of her not to speak thus. The Yerushalmi explains: They make a feast of reconciliation.] (If she says:) "I am taken from the Jews," he annuls what pertains to him, [her vow involving "things between him and her," which he can annul for himself], so that she cohabits with him, and she is "taken from the (other) Jews."
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+Mishnah Nedarim
+משנה נדרים
+William Davidson Edition - English
+https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1
+
+Mishnah Nedarim
+
+
+
+Chapter 1
+
+When an individual takes a vow, he renders an object forbidden to himself or to others as though it were a sacrificial offering; this parallels the act of consecrating an offering, which also renders an item forbidden for personal use by means of a verbal declaration. The most direct expression of a vow is when an individual says: This object is forbidden to me, or to others, like an offering. Additionally, the mishna states that <b>all substitutes</b> for the language <b>of vows are like vows.</b> Consequently, if one states that an object is forbidden to him like a <i>konam</i> instead of like an offering [<i>korban</i>], the vow takes effect, as <i>konam</i> is a substitute term for the word <i>korban</i> (see 10a). Similarly, substitutes for the language of <b>dedications are like dedications,</b> substitutes for the language of <b>oaths are like oaths, and</b> substitutes for the language of <b>nazirite</b> vows <b>are like nazirite</b> vows. Therefore, if one declared a <i>ḥerekh</i> instead of a dedication [<i>ḥerem</i>], a <i>shevuta</i> instead of an oath [<i>shevua</i>], or proclaimed that he was becoming a <i>nazik</i> instead of a nazirite [<i>nazir</i>], his statement takes effect. With regard to <b>one who says to another: I am avowed from you,</b> or: <b>I am separated from you,</b> or: <b>I am distanced from you,</b> and he then says: <b>That</b> which <b>I eat</b> of <b>yours,</b> or: <b>That</b> which <b>I taste</b> of <b>yours,</b> even though he did not explicitly state that he is taking a vow or specify the nature of the vow, the object of his vow is nevertheless <b>forbidden.</b> His intention is understood based on his incomplete statement, known as an intimation of a vow, and his vow therefore takes effect. However, if he says: <b>I am ostracized from you,</b> which does not clearly declare any matter to be prohibited, <b>Rabbi Akiva was uncertain</b> about this <i>halakha</i> but was inclined <b>to rule stringently about this</b> and consider it a vow prohibiting the speaker from deriving benefit from his fellow. The mishna continues to explain the rules of intimations of vows. If an individual states that he accepts an obligation upon himself <b>like the vows of the wicked, he has vowed with regard to</b> becoming <b>a nazirite, or</b> bringing <b>an offering, or</b> taking <b>an oath.</b> This is considered a real formulation of a vow, just as the wicked customarily take vows. If he says: <b>Like the vows of the virtuous, he has not said anything,</b> because virtuous people do not generally take vows. If he says: <b>Like their gift offerings, he has vowed with regard to</b> becoming <b>a nazirite or</b> bringing <b>an offering.</b>
+In the case of <b>one who says to another</b> that a certain object is <b><i>konam</i>, <i>konaḥ</i>,</b> or <b><i>konas</i>, these</b> expressions <b>are substitutes</b> for the term <b>offering [<i>korban</i>],</b> and the vow takes effect. <b><i>Ḥerek</i>, <i>ḥerekh</i></b> and <b><i>ḥeref</i>; these are substitutes</b> for the term indicating a <b>dedication [<i>ḥerem</i>]</b> to the Temple treasury. <b><i>Nazik</i>, <i>naziaḥ</i>,</b> and <b><i>paziaḥ</i>; these are substitutes</b> for the term <b>naziriteship [<i>nazir</i>]. <i>Shevuta</i>, <i>shekuka</i>,</b> or one who <b>vows with</b> the term <b><i>mota</i>, these are substitutes</b> for the term <b>oath [<i>shevua</i>].</b>
+<b>If one says</b> to another: <b>That which I eat of yours</b> shall be considered <b><i>laḥullin</i>,</b> it is interpreted as though he said: <i>La ḥullin</i>, not non-sacred, and the food is thereby forbidden to him. Similarly, if he said that food shall be considered <b>not valid</b> or <b>not <i>dekhi</i>,</b> i.e., not <b>ritually pure, or</b> if he said the food shall be considered an offering that has become <b>ritually impure, left over [<i>notar</i>], or <i>piggul</i>,</b> i.e., an offering that was sacrificed with the intent to consume it after its appointed time, <b>it is forbidden.</b> If one says that food shall be considered <b>like the lamb</b> of the daily offering, <b>like the</b> animals designated as offerings and kept in special <b>enclosures, like the wood</b> of the altar, <b>like the fires</b> on the altar, <b>like the altar, like the Sanctuary,</b> or <b>like Jerusalem,</b> or if <b>he took a vow with any of the accessories of the altar, although he did not</b> explicitly <b>mention</b> that the food should be like <b>an offering, it is</b> considered <b>a vow</b> that associates a different item with <b>an offering. Rabbi Yehuda says: One who says</b> that an item shall be considered <b>Jerusalem,</b> instead of saying that it shall be considered like Jerusalem, <b>has not said anything.</b>
+With regard to <b>one who says: An offering, a burnt-offering, a meal-offering, a sin-offering, a thanks-offering,</b> or <b>a peace-offering,</b> and adds: <b>That which I eat of yours,</b> the vow takes effect and the food <b>is forbidden. Rabbi Yehuda renders</b> the food <b>permitted</b> in all these cases. If one says: <b>The offering, like an offering,</b> or <b>an offering,</b> and adds: <b>That which I will eat of yours,</b> the food <b>is forbidden.</b> If he says: That which <b>I will not eat of your</b> shall be <b>for an offering, Rabbi Meir renders</b> the food <b>forbidden.</b> <b>One who says to another:</b> It is <b><i>konam</i></b> for me for <b>my mouth</b> to <b>speak with you,</b> or: It is <i>konam</i> for me for <b>my hand</b> to <b>work with you,</b> or: It is <i>konam</i> for me for <b>my foot</b> to <b>walk with you, it is prohibited</b> for him to speak with, work with, or walk with the other individual.
+
+Chapter 2
+
+<b>And these are</b> the vows in which the one who takes the vow attempts to create a prohibition on an item by associating it with an item in an ineffective manner, rendering the vow void and leaving the item <b>permitted:</b> If one says: <b>That which I will eat of yours</b> will be <b>non-sacred [<i>ḥullin</i>];</b> or: That which I will eat of yours will be <b>like pig meat;</b> or: <b>Like</b> an object of <b>idol worship;</b> or: <b>Like</b> the <b>hides</b> of animal offerings <b>whose hearts were removed</b> as a form of idol worship, and it is therefore prohibited to derive benefit from those animals; or: <b>Like animal carcasses and animals with a wound that will cause them to die within twelve months [<i>tereifot</i>];</b> or: <b>Like</b> non-kosher <b>repugnant creatures and</b> non-kosher <b>creeping animals;</b> or: <b>Like the <i>ḥalla</i> of Aaron,</b> the first priest, <b>or like his <i>teruma</i>;</b> in all these cases, the food is <b>permitted.</b> Although none of these items may be eaten, they are forbidden by Torah law, not by means of a vow. Therefore, it is impossible to extend their prohibition to other items by means of a vow that associates them with those items. With regard to a man <b>who says to his wife: You are hereby to me like</b> my <b>mother,</b> i.e., deriving benefit from you should be forbidden to me like engaging in sexual intercourse with my mother, dissolution <b>is broached with him by</b> suggesting <b>a different extenuation,</b> i.e., a halakhic authority suggests other, extenuating circumstances that enable the dissolution of the vow. Although this vow does not take effect either, as engaging in sexual intercourse with one’s mother is prohibited by Torah law, by rabbinic law this is treated like an actual vow and requires dissolution by a halakhic authority, so <b>that he will not</b> take genuine vows <b>lightly.</b> With regard to one who says: <b>Sleeping is</b> forbidden <b>for me as if</b> it were <b>an offering [<i>konam</i>],</b> thereby prohibiting himself from sleeping; or: <b>Speaking is</b> <i>konam</i> <b>for me;</b> or: <b>Walking is</b> <i>konam</i> <b>for me;</b> or <b>one who says to his wife: Engaging in sexual intercourse with you is <i>konam</i> for me,</b> if he violates the vow <b>he is in</b> violation of the prohibition <b>“He shall not profane his word”</b> (Numbers 30:3). If one says: I take <b>an oath that I will not sleep,</b> or: <b>That I will not speak,</b> or: <b>That I will not walk,</b> this activity is <b>prohibited</b> to him. 
+As taught earlier (10a), one of the primary methods of taking a vow is by invoking an offering. The mishna provides several examples where invoking the term <i>korban</i> is not effective. If one says: <b>An offering [<i>korban</i>] that I will not eat of yours,</b> or: <b>This offering [<i>ha korban</i>] that I will eat of yours,</b> or: That which <b>I will not eat of yours</b> is <b>not an offering [<i>la korban</i>],</b> the food is <b>permitted.</b> If one says: <b>An oath</b> that <b>I will not eat of yours,</b> or: <b>This</b> is <b>an oath that I will eat of yours [<i>she’okhal lekha</i>],</b> or: <b>Not an oath that I will not eat of yours,</b> the food <b>is forbidden.</b> <b>This</b> rule, that oaths can render actions, which do not have actual substance, either prohibited or obligatory, <b>is a stringency of oaths vis-à-vis vows,</b> which do not take effect with regard to matters that do not have actual substance. <b>And</b> there is also <b>a stringency of vows vis-à-vis oaths. How so?</b> With regard to one who <b>said: Making a <i>sukka</i> is <i>konam</i> for me,</b> or: <b>Taking a <i>lulav</i> is</b> <i>konam</i> <b>for me,</b> or: <b>Donning phylacteries is</b> <i>konam</i> <b>for me, in</b> the case of <b>vows,</b> the items are rendered <b>forbidden,</b> and he may not perform the mitzva until the vow is dissolved. However, <b>in</b> the case of similar <b>oaths,</b> these items are <b>permitted, as one cannot take an oath to transgress the mitzvot.</b>
+<b>There is a vow within a vow.</b> It is possible to impose an additional prohibition, by means of a vow, on an item that is already forbidden by means of a vow. <b>But there is no oath within an oath.</b> If one takes an oath twice with regard to the same action, the second oath does not take effect. <b>How so?</b> If one <b>said: I am hereby a nazirite if I eat,</b> and then repeated: <b>I am hereby a nazirite if I eat, and</b> then <b>he ate, he is obligated</b> to observe naziriteship for thirty days <b>for each and every one</b> of the vows, as both vows took effect. However, if he said: I hereby take <b>an oath that I will not eat,</b> and repeated: I hereby take <b>an oath that I will not eat, and</b> then <b>he ate, he is liable</b> to bring an offering <b>for only one</b> violation of an oath.
+<b>Unspecified vows</b> are treated <b>stringently, but their specification,</b> if specification is necessary, is treated <b>leniently. How so?</b> If one <b>said: This</b> item is prohibited <b>to me like salted meat,</b> or: This item is prohibited to me <b>like</b> the <b>wine</b> used for <b>libations, if he vowed in reference to</b> meat or libations <b>of a peace-offering,</b> i.e., if he claimed that his intention was that the item will be forbidden to him like the salted meat of an offering, or like wine that is used for libations on the altar, it is <b>forbidden,</b> as he associated the item of the vow with an item forbidden by means of a vow, i.e., the offering. <b>If</b> he claims that <b>he vowed in reference to</b> meat or libations <b>of idol worship,</b> i.e., that the item will be like the salted meat of an offering for an idol, or like wine that is used for libations as idol worship, it is <b>permitted,</b> as the item of the vow was associated with an item forbidden by the Torah. By enabling the one who took the vow to later clarify his intent, the vow is treated leniently. <b>And if</b> the vow was <b>without specification,</b> i.e., the one who took the vow did not specify whether his intention was to associate the item with an offering for Heaven or to associate the item with idol worship, it is <b>forbidden.</b> Similarly, if one said: <b>This</b> item is <b>hereby</b> forbidden <b>to me</b> like an item dedicated to the Temple, <b>if</b> his intention was that it would be <b>like a dedication to Heaven,</b> which is a form of consecration, <b>it is forbidden. And if</b> his intention was that it would be <b>like a dedication to priests,</b> whereby one pledges his asset as a gift to priests, <b>it is permitted,</b> as this type of gift is not forbidden at all. <b>And if</b> he said it <b>without specification,</b> it is <b>forbidden.</b> Likewise, if he said: <b>This</b> item <b>is hereby</b> forbidden <b>to me like tithes, if he took a vow</b> with the intention that it would be <b>like the animal tithe,</b> it is <b>forbidden,</b> as the item of the vow was associated with an item forbidden by a vow. <b>And if</b> his intention was that it will be like the tithe <b>of the granary,</b> i.e., grain that is given to the Levites and has no sanctity, it is <b>permitted. And if</b> he said it <b>without specification,</b> it is <b>forbidden.</b> Similarly, if he said: <b>This</b> item <b>is hereby</b> forbidden <b>to me like <i>teruma</i>, if he took a vow</b> with the intention that it would be <b>like the collection of the</b> Temple treasury <b>chamber [<i>terumat halishka</i>],</b> which is a tax for the communal offerings, it is <b>forbidden,</b> his vow was associated with an item forbidden by a vow. <b>And if</b> his intention was that it would be like <i>teruma</i> <b>of the granary</b> that is given to the priests, it is <b>permitted,</b> as <i>teruma</i> is not an item forbidden by a vow. <b>And if</b> the vow was taken <b>without specification,</b> it is <b>forbidden.</b> This is <b>the statement of Rabbi Meir.</b> <b>Rabbi Yehuda says: Unspecified <i>teruma</i> in Judea is forbidden.</b> However, <b>in the Galilee it is permitted, as the people of the Galilee are unfamiliar with the collection of the chamber.</b> When they say <i>teruma</i> they are referring to the <i>teruma</i> allotted to the priests, which is familiar to them. Conversely, <b>unspecified dedications in Judea are permitted,</b> but <b>in the Galilee they are forbidden, as the people of the Galilee are unfamiliar with dedications</b> allotted <b>to the priests,</b> so when they say dedication they are referring to dedication to Heaven.
+One who <b>took a vow</b> by associating an item <b>with a dedication [<i>ḥerem</i>],</b> saying: This item is hereby forbidden to me like an item dedicated to the Temple, <b>and</b> then <b>said: I took a vow only with</b> the intention that it would be like <b>a sea net [<i>ḥermo shel yam</i>]</b> that is used to catch fish; or one who took a vow by associating an item <b>with an offering, and</b> then <b>said: I took a vow only with</b> reference to <b>offerings to kings,</b> i.e., a gift for a king, not an offering to God. Or one who said: <b>I am hereby an offering myself [<i>atzmi</i>], and</b> then <b>said: I took a vow only with</b> reference to <b>a bone [<i>etzem</i>] that I set aside for myself to vow with,</b> as <i>atzmi</i> means both myself and my bone, i.e., he set aside a bone so as to pretend to take a vow upon himself; or one who said: <b>Deriving benefit from me is <i>konam</i> for my wife, and</b> then <b>said: I took a vow only with regard to my first wife whom I divorced,</b> not with regard to my current wife. <b>For all</b> of the above vows, those who took them <b>do not</b> need to <b>request</b> of a halakhic authority to dissolve <b>them,</b> as the speaker interpreted the vows in a manner that caused them not to take effect at all. <b>However, if they requested</b> dissolution, apparently due to their being uncertain of their explanations, the court <b>punishes them and treats them stringently</b> and the vows are not dissolved. This is <b>the statement of Rabbi Meir.</b> <b>And the Rabbis say:</b> These vows are not treated stringently. Rather, dissolution <b>is broached with them by</b> suggesting <b>a different extenuation,</b> i.e., the halakhic authority suggests extenuating circumstances that undermine the vow but do not pertain to its wording. <b>And we teach them</b> that they should not take this kind of vow in the future, <b>in order that they will not take vows lightly.</b>
+
+Chapter 3
+
+<b>The Sages dissolved four</b> types of <b>vows</b> without the requirement of a request to a halakhic authority: <b>Vows of exhortation, vows of exaggeration, vows that are unintentional, and vows</b> whose fulfillment is impeded by <b>circumstances beyond</b> one’s <b>control.</b> The mishna explains: <b>Vows of exhortation</b> are those by which one encourages another using vow terminology that is exaggerated. <b>How so? One was selling an item and said: I will not lower</b> the price <b>for you</b> to less <b>than a <i>sela</i>,</b> as <b>that is <i>konam</i>,</b> forbidden <b>as if</b> it were <b>an offering,</b> for me. <b>And the other one,</b> the buyer, <b>says: I will not raise</b> my payment <b>to you</b> to <b>more than a shekel,</b> as <b>that is <i>konam</i></b> for me. In this case, one may assume that <b>both want</b> to complete the deal <b>at three dinars,</b> and they did not intend to vow but only exaggerated for purposes of bargaining. <b>Rabbi Eliezer ben Ya’akov says: Even one who wants to take a vow</b> prohibiting <b>another</b> from benefiting from him, but only in order <b>that he should eat with him,</b> not intending to take an actual vow, <b>should say to him</b> at the outset: <b>Any vow that I take in the future is void. And</b> this statement is effective, <b>provided that he remembers at the time of the vow</b> that his intent at the beginning of the year was to render it void.
+<b>Vows of exaggeration</b> that the Sages dissolved without a request to a halakhic authority, as described in the first mishna in the chapter, include the following examples. If <b>one said</b> concerning a certain item: It is <b><i>konam</i></b> for me <b>if I did not see on this road</b> as many people <b>as those who ascended</b> from <b>Egypt,</b> or if he said: It is <i>konam</i> for me <b>if I did not see a snake</b> as large <b>as</b> the <b>beam of an olive press,</b> in these cases the speaker did not intend to vow but used hyperbole to demonstrate a point, and it is understood by others that the expression is not to be taken literally. What are examples of <b>vows that are unintentional</b> that are dissolved, as taught at the beginning of the chapter? One who vows: This loaf is forbidden to me as if it were an offering [<i>konam</i>] <b>if I ate or if I drank, and</b> then <b>he remembers that he ate or drank.</b> Or, one who vows: This loaf is <i>konam</i> for me if <b>I</b> will <b>eat or</b> if <b>I</b> will <b>drink, and he</b> then <b>forgets and eats or drinks.</b> Also, <b>one</b> who <b>said: Benefiting from me is <i>konam</i> for my wife because she stole my purse or she hit my son, and</b> then <b>it became known that she had not hit him or it became known that she had not stolen.</b> The mishna lists another example of an unintentional vow: <b>One</b> who <b>saw</b> people entering his courtyard and <b>eating figs, and</b> because he did not want them to do so <b>he said:</b> The figs are forbidden <b>to you</b> like <b>an offering. And</b> then <b>it was found</b> that <b>his father and brother</b> were in the group, <b>and there were others with them</b> as well, and certainly he did not intend to take a vow prohibiting his father and brother from eating the figs. In such a case, <b>Beit Shammai says: They,</b> his father and brother, <b>are permitted</b> to eat the figs, <b>and those</b> others <b>that were with them are prohibited</b> from doing so. <b>And Beit Hillel says:</b> Both <b>these and those are permitted</b> to eat the figs, as will be clarified in the Gemara.
+What are examples of <b>vows</b> impeded by <b>circumstances beyond</b> one’s <b>control?</b> If <b>one’s friend took a vow with regard to him that he should eat with him, and he became sick, or his son became sick, or a river</b> that he was unable to cross <b>barred him</b> from coming, <b>these are</b> examples of <b>vows</b> whose fulfillment are impeded by <b>circumstances beyond</b> one’s <b>control.</b> They are not binding and do not require dissolution.
+<b>One may take a vow to murderers,</b> i.e., people suspected of killing others over monetary matters; <b>or to robbers [<i>ḥaramin</i>]; or to tax collectors</b> who wish to collect tax, <b>that</b> the produce in his possession <b>is <i>teruma</i> although it is not <i>teruma</i>.</b> One may also take a vow to them <b>that</b> the produce in his possession <b>belongs to the house of the king, although it does not belong to the house of the king.</b> One may take a false vow to save himself or his possessions, as a statement of this sort does not have the status of a vow. <b>Beit Shammai say: One may vow</b> in such a case, although he has no intention that his words be true, <b>using every</b> means of taking a vow or making a prohibition in order to mislead those people, <b>except for by</b> taking of <b>an oath,</b> due to its more stringent nature. <b>And Beit Hillel say:</b> One may mislead them <b>even by</b> taking <b>an oath.</b> <b>Beit Shammai say:</b> When negotiating with a robber, <b>one should not initiate by</b> taking <b>a vow for him</b> unless the robber does not believe his claim, in which case he may take a vow to reinforce his words. <b>And Beit Hillel say: He may even initiate</b> by taking a vow <b>to him. Beit Shammai say:</b> One may take a vow only <b>about that which</b> the robber <b>compels him to take a vow</b> but may not add to it. <b>And Beit Hillel say:</b> One may take a vow <b>even about that which he does not compel him to take a vow.</b> The mishna explains the previous statement: <b>How</b> so? If the extortionist <b>said to him</b> that he should <b>say: Benefiting from me is <i>konam</i> for my wife</b> if the vow is not true, <b>and he said: Benefiting from me is <i>konam</i> for my wife and my children, Beit Shammai say: His wife is permitted</b> to benefit from him, since the extortionist demanded that he take that vow, <b>but his children,</b> whom he added of his own accord, <b>are prohibited</b> from benefiting from their father. <b>And Beit Hillel say: Both these and those are permitted</b> to benefit from him.
+If one sees his property in danger of being destroyed, and takes a vow stating, for example: <b>These saplings are</b> like <b>an offering if they are not cut</b> down, or: <b>This garment is</b> like <b>an offering if it is not burned,</b> these items are consecrated if the saplings remain standing or if the garment is not burned. In addition, <b>they are subject to</b> the possibility of <b>redemption</b> just as other items consecrated for maintenance of the Temple may be redeemed. But if one said: <b>These saplings are</b> like <b>an offering until they are cut</b> down, or: <b>This garment is</b> like <b>an offering until it is burned,</b> then <b>they are not subject to</b> the possibility of <b>redemption.</b>
+In the case of <b>one who takes a vow</b> that he will not derive benefit <b>from seafarers,</b> he is <b>permitted</b> to benefit <b>from those who live on dry land.</b> But if he takes a vow not to derive benefit <b>from those who live on dry land,</b> he is also <b>prohibited</b> from deriving benefit <b>from seafarers, because seafarers are included</b> within the category of <b>those who live on dry land.</b> The mishna now defines seafarers: <b>Not like those that travel</b> by ship <b>from Akko to Jaffa,</b> which is a short trip, <b>but rather one who customarily departs [<i>lefaresh</i>]</b> to distant locations, e.g., foreign countries.
+<b>One who takes a vow</b> not to derive benefit <b>from those who see the sun</b> is <b>prohibited</b> from deriving benefit <b>even from</b> the <b>blind,</b> although they see nothing. This is <b>because he meant only</b> to include all <b>those that the sun sees,</b> i.e., shines upon with light.
+<b>One who takes a vow</b> not to derive benefit <b>from</b> those that have <b>dark heads [<i>sheḥorei harosh</i>]</b> is <b>prohibited</b> from deriving benefit <b>from those that are bald,</b> although they have no hair at all, <b>and</b> from the <b>elderly</b> who have white hair. This is because the term is not to be understood in its simple meaning but rather in a broader manner. <b>But</b> he is <b>permitted</b> to derive benefit <b>from women and from children, because only men are called:</b> Those with <b>dark heads.</b>
+<b>One who takes a vow</b> not to derive benefit <b>from those that are born [<i>yeludim</i>]</b> is <b>permitted</b> to derive benefit from <b>those who will be born [<i>noladim</i>]</b> after the time of the vow. But if one takes a vow not to derive benefit <b>from those who will be born,</b> he is also <b>prohibited</b> from deriving benefit <b>from those that are</b> already <b>born</b> at the time of the vow. <b>Rabbi Meir permits</b> deriving benefit <b>even from those that are</b> already <b>born</b> at the time of the vow because he holds that the one taking the vow was precise in prohibiting only those that will be born. <b>And the Rabbis say: He intended</b> to include with this expression <b>only one whose nature is to be born.</b> Therefore, both those who will be born and those who were already born are included in the vow.
+<b>One who takes a vow</b> that deriving benefit <b>from</b> those <b>who rest on Shabbat</b> is forbidden to him is <b>prohibited</b> from deriving benefit <b>from a Jew, and</b> he is also <b>prohibited</b> from deriving benefit <b>from Samaritans [<i>Kutim</i>]</b> because they are also Shabbat observers. One who takes a vow that deriving benefit <b>from those who eat garlic</b> on Shabbat night is forbidden to him is <b>prohibited</b> from deriving benefit <b>from a Jew, and</b> he is also <b>prohibited</b> from benefiting <b>from Samaritans.</b> However, if one takes a vow that deriving benefit <b>from those who ascend</b> to <b>Jerusalem</b> is forbidden to him, he is <b>prohibited</b> from deriving benefit <b>from a Jew, but</b> he is <b>permitted</b> to benefit <b>from Samaritans</b> because they do not ascend to Jerusalem, but rather, to Mount Gerizim.
+If one says: The property <b>of</b> the <b>descendants of Noah is <i>konam</i></b> for me, and for <b>that</b> reason <b>I will not benefit</b> from it, he is <b>permitted</b> to derive benefit <b>from a Jew but prohibited</b> from deriving benefit <b>from the nations of the world.</b> If one says: The property <b>of the offspring of Abraham</b> is forbidden to me, and for <b>that</b> reason <b>I will not benefit</b> from it, <b>he is prohibited</b> from deriving benefit <b>from a Jew but permitted</b> to derive benefit <b>from the nations of the world.</b> If one says: The property of <b>a Jew is</b> forbidden to me, and for <b>that</b> reason <b>I will not benefit</b> from it, <b>he may purchase</b> items from a Jew <b>for more</b> than the market price <b>and may sell</b> items to a Jew <b>for less</b> than the market price, so that he does not derive benefit from the transactions. If one says: <b>Benefit from me is</b> forbidden <b>to a Jew, he may purchase</b> items from a Jew <b>for less</b> than the market price <b>and may sell</b> items to a Jew <b>for more</b> than the market price, so that he does not derive benefit from the transactions. <b>But</b> although this would be permitted, <b>they do not listen to him,</b> i.e., people will generally not agree to deal with him in a manner that causes them a loss in every transaction. If one says: The property of a Jew is forbidden to me, and for <b>that</b> reason <b>I will not benefit from them, and</b> my property is forbidden to a Jew and <b>they</b> will not benefit <b>from me,</b> in this case <b>he may benefit from the nations of the world</b> but not from a Jew, and a Jew may not benefit from him. If one says: <b>Benefiting from those who are uncircumcised is <i>konam</i> for me,</b> he is <b>permitted</b> to derive benefit <b>from uncircumcised Jews</b> because they are not regarded as uncircumcised, <b>but he is prohibited</b> from deriving benefit <b>from the circumcised of the nations of the world.</b> Conversely, if he said: <b>Benefiting from those who are circumcised</b> is <i>konam</i> <b>for me, he is prohibited</b> from deriving benefit even <b>from uncircumcised Jews and</b> he is <b>permitted</b> to derive benefit <b>from the circumcised of the nations of the world, as</b> the term <b>uncircumcised is used only to name the nations of the world, as it is stated: “For all the nations are uncircumcised, but all the house of Israel are uncircumcised in the heart”</b> (Jeremiah 9:25), <b>and it says: “And this uncircumcised Philistine shall be”</b> (I Samuel 17:36), <b>and it says: “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph”</b> (II Samuel 1:20). These verses indicate that ordinary gentiles are referred to as uncircumcised, regardless of whether they are actually circumcised. <b>Rabbi Elazar ben Azarya says: The foreskin is repulsive, as</b> is evident from the fact that <b>the wicked are disgraced through it, as it is stated:</b> “Behold, the days come, says the Lord, that I will punish all them that are circumcised in their uncircumcision: Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners of their hair polled, that dwell in the wilderness; <b>for all the nations are uncircumcised,</b> but all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25), which indicates that there is an element of disgrace associated with the foreskin. <b>Rabbi Yishmael says:</b> So <b>great is</b> the mitzva of <b>circumcision that thirteen covenants were sealed with regard to it,</b> for the word covenant appears thirteen times in the biblical passage that discusses circumcision (Genesis, chapter 17). <b>Rabbi Yosei says:</b> So <b>great is</b> the mitzva of <b>circumcision that it overrides the strict</b> <i>halakhot</i> of <b>Shabbat,</b> as circumcision is performed even if the eighth day following the birth of a son occurs on Shabbat, despite the fact that circumcision violates the prohibition of labor on Shabbat. <b>Rabbi Yehoshua ben Korḥa says: Great is</b> the mitzva of <b>circumcision,</b> as is evident from the fact <b>that</b> the punishment of <b>Moses the righteous for</b> not circumcising his son when he was capable of doing so <b>was not postponed</b> for even <b>a full hour</b> (see Exodus 4:24–26). <b>Rabbi Neḥemya says:</b> So <b>great is</b> the mitzva of <b>circumcision that it overrides</b> the prohibitions associated with <b>leprosy.</b> If leprosy is found on the foreskin of an infant, although it is generally prohibited to cut the afflicted area, it is permitted to do so to perform the mitzva of circumcision. <b>Rabbi</b> Yehuda HaNasi <b>says:</b> So <b>great is</b> the mitzva of <b>circumcision that</b> despite <b>all the mitzvot that Abraham our Patriarch did,</b> he <b>was not called wholehearted until he circumcised</b> himself, <b>as it is stated</b> at the time that the mitzva was given to him: <b>“Walk before Me and you should be wholehearted”</b> (Genesis 17:1). <b>Alternatively,</b> so <b>great is</b> the mitzva of <b>circumcision that if not for it the Holy One, Blessed be He, would not have created His world, as it is stated: “Thus says the Lord: If My covenant be not with day and night, I would not have appointed the ordinances of heaven and earth”</b> (Jeremiah 33:25), and the covenant that exists day and night is the covenant of circumcision, as it is always found on the person’s body.
+
+Chapter 4
+
+<b>The difference between one for whom benefit from another is forbidden by vow [<i>hamuddar hana’a meḥaveiro</i>] and one for whom</b> benefit <b>from his food is forbidden by vow</b> concerns <b>only setting foot</b> on the other person’s property <b>and</b> borrowing from that person <b>utensils that one does not use</b> in <b>preparation of food</b> but for other purposes. Those two benefits are forbidden to the former but permitted to the latter. Therefore, with regard to <b>one for whom</b> benefit <b>from another’s food is forbidden by vow,</b> that person <b>may not lend him</b> utensils used in the preparation of food, e.g., <b>a sieve, or a strainer, or a millstone, or an oven. However, he may lend him a garment, or a finger ring, or a cloak, or nose rings,</b> as these are not used in the preparation of food. However, he may not lend them to one for whom benefit from him is forbidden by vow. <b>And</b> with regard to <b>any item that one does not use in the preparation of food,</b> in <b>a place where one rents</b> items <b>of that kind,</b> that item is <b>forbidden.</b> Meaning, one for whom benefit from another is forbidden by vow is prohibited from borrowing this type of item from the one who vowed and imposed the prohibition. This is because one can use the money saved by borrowing the item rather than renting it to purchase food.
+With regard to <b>one prohibited by vow from deriving benefit from another,</b> if that other person chooses, <b>he may contribute the half-shekel</b> to the Temple <b>on his</b> behalf, <b>and repay his debt, and return his lost item to him,</b> and the one prohibited from benefiting is not considered to have benefited from him. In <b>a place where one takes payment</b> for returning a lost item, that <b>benefit should fall into</b> the category of <b>consecrated</b> Temple property.
+The mishna proceeds to list other tasks that one may perform for someone who is prohibited by vow from benefiting from him. <b>And he separates his <i>teruma</i> and his tithes,</b> provided that it is <b>with the knowledge</b> and consent of the owner of the produce. <b>And he sacrifices for him the bird nests,</b> i.e., pairs of birds, pigeons and turtledoves, <b>of <i>zavin</i></b> (see Leviticus 15:13–15); <b>the bird nests of <i>zavot</i></b> (see Leviticus 15:28–30); <b>the bird nests of women after childbirth</b> (see Leviticus 12:6–8); <b>sin-offerings; and guilt-offerings. And he teaches him midrash, <i>halakhot</i>, and <i>aggadot</i>, but he may not teach him Bible. However, he may teach his sons and daughters Bible.</b> <b>And</b> with regard to one for whom benefit from another is forbidden by vow, that other person <b>may feed</b> his <b>wife and children, although</b> the one who is bound by the vow <b>is obligated in their support</b> and benefits when another supports them. <b>And he may not feed his animal, whether</b> it is <b>a kosher</b> animal or <b>whether</b> it is <b>a non-kosher</b> animal. <b>Rabbi Eliezer says: He may feed the non-kosher</b> animal, <b>and he may not feed the kosher</b> animal. The Rabbis <b>said to him: What is</b> the difference <b>between kosher and non-kosher</b> animals in this respect? Rabbi Eliezer <b>said to them: The kosher</b> animal’s <b>being</b> belongs <b>to Heaven, and</b> the animal’s <b>body is</b> the property of its owner, as he can eat it. Therefore, the owner benefits directly when another feeds his animal. <b>And a non-kosher</b> animal, both <b>its being and its body</b> belong <b>to Heaven,</b> as it is prohibited for its owner to eat its meat. The Rabbis <b>said to him: The non-kosher</b> animal <b>too, its being</b> belongs <b>to Heaven, and its body is</b> the property of its owner, because if the owner chooses, <b>he sells it to gentiles or feeds it to dogs.</b>
+In the case of <b>one for whom benefit from another is forbidden by vow and he enters</b> his house <b>to visit him, he stands</b> there <b>but does not sit. And</b> that other person <b>heals him</b> with <b>a cure</b> of the <b><i>nefesh</i> but not a cure of <i>mamon</i>.</b> <b>And</b> with regard to another person who is prohibited from deriving benefit from him, <b>one may bathe with him in a large bath [<i>ambati</i>],</b> in which his presence does not affect the other person. <b>However,</b> he may <b>not</b> bathe with him <b>in a small</b> bath, as his presence moderates the temperature of water if it is too hot or too cold, thereby benefiting the other person. <b>And he may sleep with him in</b> one <b>bed.</b> <b>Rabbi Yehuda says:</b> That is permitted <b>during the days of summer, but</b> he may <b>not</b> sleep with him in one bed <b>during the rainy season,</b> i.e., the winter, <b>because he benefits him</b> by warming the bed. <b>And he may recline with him on a divan</b> even during the rainy season, as no benefit is involved. <b>And he may eat with him at</b> the same <b>table, but not from</b> a common <b>platter</b> from which several people eat, as if one leaves food on the platter, the other derives benefit from him. <b>However, he may eat with him from a platter that returns</b> to the host, as everyone takes a small portion and leaves food on the platter. No benefit is derived. Since there is enough food for everyone, none of the diners receives part of another’s portion. <b>One may neither eat with him from the large vessel</b> of food placed <b>before the laborers, nor may he work with him in</b> the same <b>row in a vineyard;</b> this is <b>the statement of Rabbi Meir. And the Rabbis say: He may work</b> in the same row with him provided that <b>he is at a distance from him.</b> If he is close, the other would derive forbidden benefit from him.
+In the case of <b>one for whom benefit from another is forbidden, before,</b> i.e., a year other than <b>the Sabbatical Year, he may neither enter the field</b> of that other person, <b>nor eat from</b> the produce that leans out of the field, even if he does not enter the field. <b>And during the Sabbatical Year,</b> when the produce of the trees is ownerless, <b>he may not enter his field; however, he may eat from the growths that lean</b> out of the field, as the produce does not belong to the other person. If <b>one vowed before the Sabbatical Year</b> that benefit <b>from</b> another’s <b>food</b> is forbidden for him, <b>he may enter his field; however, he may not eat of the produce. And during the Sabbatical Year, he may enter</b> the field <b>and may eat</b> the produce.
+In the case of <b>one for whom benefit from another is forbidden by vow,</b> that other person <b>may neither lend</b> an item <b>to him nor borrow</b> an item <b>from him.</b> Similarly, <b>he may neither lend</b> money <b>to him nor borrow</b> money <b>from him. And he may neither sell</b> an item <b>to him nor purchase</b> an item <b>from him.</b> <b>One said to</b> another: <b>Lend me your cow.</b> The other person <b>said to him:</b> My cow <b>is not available.</b> The one seeking to borrow the cow responded angrily: <b>Plowing my field with</b> this cow <b>is <i>konam</i> forever. If it was his</b> typical <b>manner to plow</b> the field himself, then it is <b>prohibited</b> for <b>him</b> to plow his field with that cow <b>but</b> it is <b>permitted</b> for <b>every</b> other <b>person. If it is not his</b> typical <b>manner to plow</b> the field himself, and he has others plow for him, it is <b>prohibited</b> for <b>him and</b> for <b>every</b> other <b>person</b> to plow his field with that cow, because his intent was to render benefit from plowing with this cow forbidden.
+In the case of <b>one for whom benefit from another is forbidden by vow and</b> who <b>does not have anything to eat,</b> the one from whom benefit is forbidden <b>goes to the shopkeeper and says</b> to him: <b>So-and-so vowed that benefit from me is forbidden</b> for him <b>and I do not know what I will do.</b> After grasping his intent, the shopkeeper <b>gives</b> food <b>to</b> the one for whom benefit is forbidden, <b>and</b> then the shopkeeper <b>comes and takes</b> payment for the food <b>from that</b> one who spoke to him. Similarly, if the <b>house</b> of one for whom benefit is forbidden by a vow <b>was to be built, his fence to be erected,</b> or <b>his field to be harvested,</b> and laborers were required but he had no money to hire them, the one from whom benefit is forbidden <b>goes to the laborers and says</b> to them: <b>Benefit from me is forbidden by vow to so-and-so and I do not know what I will do. And</b> the laborers <b>perform</b> those tasks <b>with him, and come and take payment</b> for their labor <b>from that</b> person who approached them.
+<b>If</b> the one who vowed to render benefit from him forbidden and the one for whom benefit is forbidden <b>were traveling</b> together <b>along the road and</b> the one for whom benefit is forbidden <b>does not have anything to eat,</b> the one who from whom benefit is forbidden <b>gives</b> food <b>to one</b> other person <b>as a gift, and</b> it is <b>permitted</b> for <b>that</b> person for whom benefit is forbidden to eat the food because it no longer belongs to the one from whom benefit is forbidden. <b>If there is no other</b> person <b>with them,</b> the one who vowed <b>places</b> the food <b>on the</b> nearest <b>rock or on the</b> nearest <b>fence and says: These</b> food items <b>are hereby rendered ownerless</b> and are available <b>to anyone who wants</b> them. Then <b>that</b> person for whom benefit is forbidden <b>takes and eats</b> the food. <b>Rabbi Yosei prohibits</b> doing so.
+
+Chapter 5
+
+<b>Partners who vowed</b> not to derive <b>benefit from one another are prohibited from entering into a courtyard</b> that they jointly own, since each one has a portion in it and benefits from the share owned by the other, thereby leading to a violation of the vow. <b>Rabbi Eliezer ben Ya’akov says:</b> It is permitted for both to use the courtyard, as it can be said that since each has a portion in the courtyard; <b>this one enters into his own</b> portion <b>and that one enters into his own</b> portion. <b>And</b> all agree that <b>they are both prohibited from setting up a mill or an oven</b> in the jointly owned courtyard, <b>or to raise chickens</b> in it. If only <b>one of the</b> partners <b>was prohibited by a vow from deriving benefit from the other, he may not enter the courtyard. Rabbi Eliezer ben Ya’akov says: He can say to</b> the partner: <b>I am entering into my own</b> portion <b>and I am not entering into your</b> portion. <b>And</b> the court <b>forces the one who took</b> such <b>a vow to sell his portion</b> so that he does not cause the other to transgress.
+If <b>someone from the marketplace is prohibited by a vow from deriving benefit from one of the</b> partners, <b>he may not enter a courtyard</b> of the partners, since it belongs partly to the one from whom he may not benefit. <b>Rabbi Eliezer ben Ya’akov says: He can say to him: I am entering into the</b> portion <b>of another</b> resident of the courtyard <b>and I am not entering your</b> own portion since it does not belong entirely to you.
+With regard to <b>one prohibited by a vow from deriving benefit from another and he has a bathhouse or an olive press in the city that is leased out</b> and available for public use, <b>if</b> the one who took the vow <b>has a right</b> to profits from <b>usage in</b> the property, i.e., he retains some rights in the property and has not leased them out completely, it is <b>forbidden</b> for the one who took the vow to use it. If <b>he has no right of usage in the</b> property, it is <b>permitted.</b> With regard to one <b>who says to another: Entering your house is <i>konam</i> for me, or: Purchasing your field</b> is <i>konam</i> <b>for me,</b> then if <b>he,</b> i.e., the owner of the house or field, <b>dies or sells</b> the house <b>to another,</b> it is <b>permitted</b> for the one who took the vow to enter the house or purchase the field, as it is no longer in the possession of the prior owner. But if he said: <b>Entering this house is <i>konam</i> for me,</b> or: <b>Purchasing this field</b> is <i>konam</i> <b>for me,</b> then even if the owner <b>dies or sells it to another,</b> it is <b>forbidden.</b>
+If someone says to another: <b>I am hereby</b> forbidden <b>to you</b> like an item <b>dedicated</b> to the Temple, then <b>the one prohibited by</b> the <b>vow is prohibited</b> from benefiting from the possessions of the one who took the vow. If someone says: <b>You are hereby</b> forbidden <b>to me</b> like an item <b>dedicated</b> to the Temple, then <b>the one who took the vow is prohibited</b> from benefiting from the possessions of the other. If he says: <b>I am hereby</b> forbidden <b>to you and you are</b> hereby forbidden <b>to me</b> like an item dedicated to the Temple, <b>both are prohibited</b> from benefiting from the possessions of the other. <b>But</b> it is <b>permitted for both of them</b> to benefit <b>from</b> the <b>objects belonging to those who ascended from Babylonia,</b> i.e., common property of the nation as a whole, which is not considered to be the property of any individual. <b>But it is prohibited</b> for them to benefit <b>from objects of that city,</b> which are considered to be jointly owned by all its residents. 
+<b>And what are</b> examples of <b>objects belonging to those who ascended from Babylonia? For example, the Temple Mount, and the</b> Temple <b>Courtyards, and the</b> water <b>cistern in the middle of the road. And what are objects of that city? For example, the</b> city <b>square, and the bathhouse, and the synagogue, and the ark</b> which houses the Torah scrolls, <b>and the</b> Torah <b>scrolls. And one who writes,</b> i.e., signs, <b>his portion</b> of the shared objects of that city over <b>to the <i>Nasi</i>.</b> <b>Rabbi Yehuda says:</b> This is the <i>halakha</i> with regard to <b>both</b> one who <b>writes</b> his portion over <b>to the <i>Nasi</i> and one</b> who <b>writes</b> it over <b>to a common person.</b> Rabbi Yehuda adds: <b>What</b> is the difference <b>between</b> one who <b>writes</b> it over <b>to the <i>Nasi</i> and</b> one who <b>writes</b> it over <b>to a common person? That one who writes</b> it <b>to the <i>Nasi</i> need not</b> formally <b>confer possession</b> of the item, whereas one who writes it over <b>to a common person must confer possession</b> to him. <b>And the Rabbis say: Both this</b> one <b>and that</b> one <b>must confer possession,</b> and <b>they</b> specifically <b>mentioned the <i>Nasi</i> only</b> so as to speak <b>in the present,</b> addressing situations that were prevalent. <b>Rabbi Yehuda says: The people of Galilee do not have to write</b> their portion over to the <i>Nasi</i> <b>because their fathers already wrote</b> it <b>for them,</b> declaring that all the public property belongs to him.
+With regard to <b>one who is prohibited by a vow from deriving benefit from another and he does not have anything to eat,</b> the other <b>may give</b> the food <b>to someone else as a gift and he is</b> then <b>permitted</b> to eat <b>it.</b> The mishna recounts: <b>An incident</b> occurred <b>involving someone in</b> the city of <b>Beit Ḥoron whose father had vowed not to derive benefit from him, and</b> the son <b>was marrying off his</b> own <b>son</b> and wanted his father to be able to participate in the wedding meal. <b>And</b> he therefore <b>said to another: The courtyard</b> where the wedding will take place <b>and</b> the wedding <b>meal are given before you</b> as a gift, but <b>only so that my father will come and eat with us at the meal.</b> The recipient <b>said: If they are mine, they are</b> all <b>hereby consecrated to Heaven,</b> i.e., the Temple, and are forbidden to everyone. The son <b>said to him</b> in anger: And <b>did I give you my</b> property <b>so that you should consecrate it to Heaven? He,</b> the recipient, <b>said to him: You gave me your</b> property <b>only</b> so that <b>you and your father would eat and drink and</b> thereby <b>appease each other, and the sin</b> of transgressing the vow would <b>be hung on his,</b> i.e., my, <b>head,</b> as I enabled the transgression. <b>The Sages</b> therefore <b>said: Any gift that is not</b> so absolute so <b>that if</b> the recipient <b>were to consecrate</b> the gift <b>it would be consecrated, is not a gift.</b> In other words, in order for it to be a gift, the recipient must have the ability to consecrate it.
+
+Chapter 6
+
+In the case of <b>one who vows</b> that <b>cooked foods</b> are forbidden to him, he is <b>permitted</b> to eat <b>roasted and boiled</b> foods, as they are not defined as cooked. If one <b>said: Cooked</b> food <b>is <i>konam</i></b> for me, and for <b>that</b> reason <b>I will not taste</b> it, he is <b>prohibited from</b> tasting <b>a loose cooked</b> food <b>but</b> is <b>permitted to</b> taste <b>a thick</b> one, which people do not generally refer to as a cooked food. <b>And</b> he is likewise <b>permitted to</b> eat <b>a <i>turemuta</i> egg and the <i>remutza</i> gourd,</b> as they are not considered cooked foods either. 
+In the case of <b>one who vows</b> that food <b>cooked in a dish</b> is forbidden to him, he is <b>prohibited</b> from deriving benefit <b>only from</b> food that is <b>cooked by boiling</b> it in a dish. However, if <b>one said: That which enters into a dish is <i>konam</i></b> for me, and for <b>that</b> reason <b>I will not taste</b> it, he is <b>prohibited</b> from tasting <b>anything cooked in a dish.</b> 
+One who vows that <b>pickled food</b> is forbidden <b>to</b> him is <b>prohibited from</b> eating <b>only pickled vegetables,</b> as that is what people usually mean when referring to pickled food. However, if he says: <b>Pickled food</b> is <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> it, <b>he is prohibited</b> from tasting <b>all pickled</b> foods. Similarly, one who vows that <b>boiled food</b> is forbidden <b>to</b> him <b>is prohibited from</b> eating <b>only boiled meat,</b> as that is the common meaning of the expression boiled food. On the other hand, if he says: <b>Boiled food</b> is <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> it, <b>he is prohibited from</b> eating <b>all boiled foods.</b> One who vows that <b>roasted food</b> is forbidden <b>to</b> him <b>is prohibited from</b> eating <b>only roasted meat;</b> this is <b>the statement of Rabbi Yehuda.</b> However, if one says: <b>Roasted food</b> is <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> it, <b>he is prohibited from</b> eating <b>all roasted foods.</b> One who vows that <b>salted food</b> is forbidden <b>to</b> him <b>is prohibited from</b> eating <b>only salted fish,</b> as that is the common meaning of the expression salted food. If, on the other hand, he says: <b>Salted food</b> is <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> it, <b>he is prohibited from</b> eating <b>all salted foods.</b> 
+If one says: <b>Fish</b> or <b>fishes</b> are <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> them, <b>he is prohibited from</b> eating all of <b>them, whether large</b> fish <b>or small, whether salted or unsalted, whether raw or cooked. But he is permitted</b> to taste <b>minced sardines and</b> to taste <b>fish brine,</b> as these are not included in the common meaning of the word fish. <b>One who vows</b> that <b><i>tzaḥana</i>,</b> a concoction of whole and chopped fish, is forbidden <b>to</b> him <b>is prohibited from</b> eating <b>minced sardines</b> as well, <b>but he is permitted</b> to eat <b>fish brine and fish gravy [<i>morays</i>]. One who vows</b> that <b>minced sardines</b> are forbidden <b>to</b> him <b>is prohibited from</b> eating <b>fish brine and from</b> eating <b>fish gravy.</b> 
+<b>One who vows</b> that <b>milk</b> is forbidden <b>to</b> him <b>is permitted to</b> partake of <b>whey [<i>kum</i>],</b> the liquid that separates from milk when it is made into cheese. <b>But Rabbi Yosei prohibits</b> him from partaking of whey. If one vows that <b>whey</b> is forbidden <b>to</b> him, <b>he is permitted to</b> partake of <b>milk. Abba Shaul says: One who vows</b> that <b>cheese</b> is forbidden <b>to</b> him <b>is prohibited</b> from eating <b>it whether</b> it is <b>salted or unsalted. </b>
+One who vows that <b>meat</b> is forbidden <b>to</b> him <b>is permitted</b> to eat <b>gravy and sediments of boiled meat [<i>kifa</i>]. But Rabbi Yehuda</b> maintains that he is <b>prohibited</b> from eating them. <b>Rabbi Yehuda said:</b> There was <b>an incident</b> where one took such a vow <b>and Rabbi Tarfon prohibited us from</b> even <b>eggs that were cooked with</b> meat. The Rabbis <b>said to him: Indeed so,</b> but <b>when</b> is this the <i>halakha</i>? <b>When he says: This meat is</b> forbidden <b>to me,</b> referring to a specific piece of meat. This is <b>because</b> in the case of <b>one who vows</b> that <b>an item</b> is forbidden <b>to</b> him, <b>and it becomes mixed into another</b> item, <b>if</b> the latter <b>contains</b> an amount of the forbidden food <b>that gives</b> it <b>flavor,</b> i.e., the forbidden food can be tasted in the permitted food, the mixture <b>is forbidden.</b> However, if one vows that meat in general is forbidden to him, without specifying a particular piece, only the meat itself is forbidden, not the gravy, sediments, or eggs cooked with that meat. 
+Likewise, <b>one who vows</b> that <b>wine</b> is forbidden <b>to</b> him <b>is permitted to</b> eat <b>a cooked dish that has the flavor of wine.</b> However, if <b>he said: Wine is <i>konam</i></b> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> it, <b>and</b> the wine <b>fell into a cooked dish, if</b> the dish <b>contains</b> an amount of the wine <b>that gives</b> it <b>flavor, it is forbidden.</b> <b>One who vows</b> that <b>grapes</b> are forbidden <b>to</b> him is <b>permitted to</b> partake of <b>wine.</b> One who vows that <b>olives</b> are forbidden <b>to</b> him <b>is permitted to</b> partake of <b>oil.</b> However, if one <b>said: Olives and grapes are <i>konam</i></b> for me, and for <b>that</b> reason <b>I will not taste these</b> items, he is <b>prohibited</b> from tasting <b>them and</b> the wine and oil <b>that emerge from them.</b> 
+<b>One who vows</b> that <b>dates</b> are forbidden <b>to</b> him <b>is permitted to</b> eat <b>date honey.</b> One who vows that <b>late grapes</b> are forbidden <b>to</b> him <b>is permitted to</b> eat <b>vinegar of late grapes. Rabbi Yehuda ben Beteira says:</b> In the case of <b>any</b> food <b>that the name of its derivative is called after its</b> name, i.e., the liquid that emerges from it bears its name, e.g., date honey or vinegar of late grapes, <b>and one vows</b> that the item itself, e.g., the grape, is forbidden to him, he is also <b>prohibited from</b> consuming the liquid <b>that emerges from it. But the Rabbis permit</b> this. 
+<b>One who vows</b> that <b>wine</b> is forbidden <b>to</b> him <b>is permitted</b> to partake of <b>apple wine,</b> i.e., cider, as the unspecified term wine refers only to grape wine. One who vows that <b>oil is</b> forbidden <b>to</b> him is <b>permitted</b> to partake of <b>sesame oil,</b> as the unspecified term oil refers only to olive oil. One who vows that <b>honey</b> is forbidden to him is <b>permitted</b> to eat <b>date honey,</b> as the unspecified term honey refers only to bee honey. One who vows that <b>vinegar</b> is forbidden to him is <b>permitted</b> to partake of <b>vinegar of late grapes,</b> as vinegar is typically made from wine. One who vows that <b>leeks</b> are forbidden to him is <b>permitted</b> to eat <b><i>kaflutot</i>,</b> a type of leek. One who vows that <b>vegetables</b> are forbidden to him is <b>permitted</b> to eat wild <b>field vegetables, as this</b> type of vegetable has <b>a modifier</b> and is not referred to by the unspecified term vegetable. 
+One who vows that <b>cabbage</b> is forbidden <b>to</b> him <b>is prohibited from</b> eating <b><i>ispargus</i>,</b> as that is a type of cabbage. However, one who vows that <b><i>ispargus</i></b> is forbidden <b>to</b> him is <b>permitted to</b> eat <b>cabbage.</b> One who vows that <b>pounded beans</b> are forbidden <b>to</b> him <b>is prohibited from</b> eating pounded bean <b>stew [<i>mikpa</i>]. However, Rabbi Yosei</b> rules that he is <b>permitted</b> to eat it.One who vows that <b>pounded beans</b> are forbidden <b>to</b> him is <b>prohibited from</b> eating pounded bean <b>stew. However, Rabbi Yosei</b> rules that he is <b>permitted</b> to eat it. One who vows that pounded bean <b>stew</b> is forbidden <b>to</b> him is <b>permitted to</b> eat <b>pounded beans</b> according to all opinions. One who vows that <b>stew</b> is forbidden <b>to</b> him <b>is prohibited from</b> eating the <b>garlic</b> of the stew. <b>However, Rabbi Yosei</b> rules that he is <b>permitted</b> to eat the garlic. One who vows that <b>garlic</b> is forbidden <b>to</b> him <b>is permitted to</b> eat <b>stew.</b> One who vows that <b>lentils</b> are forbidden <b>to</b> him <b>is prohibited from</b> eating <b><i>ashishim</i>,</b> a dish made from lentils. However, <b>Rabbi Yosei permits</b> it. It is agreed by all opinions that one who vows that <b><i>ashishim</i></b> is forbidden <b>to</b> him <b>is permitted to</b> eat <b>lentils.</b> If one says: <b><i>Ḥitta</i>,</b> wheat in singular form, or <b><i>ḥittim</i>,</b> wheat in plural form, are <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> them, he is <b>prohibited from</b> eating wheat, <b>whether</b> as <b>flour or bread.</b> If one says: <b>Pounded bean</b> or <b>pounded beans</b> are <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> them, he is <b>prohibited from</b> eating <b>them, whether raw or cooked. Rabbi Yehuda says</b> that if one says: <b>Pounded bean or <i>ḥitta</i> is <i>konam</i></b> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> them, he is <b>permitted to chew</b> them <b>raw,</b> as that is not the normal way to eat them, and therefore was not included in the intention of the vow.
+
+Chapter 7
+
+For <b>one who vows</b> that <b>vegetables</b> are forbidden <b>to</b> him, it <b>is permitted</b> for him <b>to</b> eat <b>gourds,</b> as people typically do not include gourds in the category of vegetables; <b>and Rabbi Akiva prohibits</b> him from eating gourds. The Rabbis <b>said to Rabbi Akiva: But doesn’t a person say to his agent: Purchase vegetables for me, and</b> the agent, after failing to find vegetables, returns with gourds and <b>says: I found only gourds?</b> This indicates that gourds are not considered vegetables. Rabbi Akiva <b>said to them: The matter is so,</b> and that proves my opinion; <b>or perhaps,</b> does the agent return and <b>say: I found only legumes? Rather,</b> it is apparent <b>that gourds are included in</b> the category of <b>vegetables,</b> although they differ from other vegetables, and therefore, the agent purchases gourds and explains that he found only gourds. <b>And legumes are not included in</b> the category of <b>vegetables,</b> and that is why the agent dispatched to purchase vegetables would not purchase legumes at all. <b>And</b> for one who vows that vegetables are forbidden to him, it <b>is prohibited to</b> eat <b>the fresh cowpea</b>, which is considered a vegetable, <b>and</b> it <b>is permitted to</b> eat <b>dry</b> cowpea, which is not a vegetable.
+For <b>one who vows</b> that <b>grain [<i>dagan</i>]</b> is forbidden <b>to</b> him, it <b>is prohibited to</b> eat <b>the dry cowpea,</b> because, like grain, its final stage of production involves being placed in a pile; this is <b>the statement of Rabbi Meir. And the Rabbis say:</b> It <b>is prohibited</b> for him to partake <b>of only the five species</b> of grain: Wheat, barley, oats, spelt, and rye, as that is the connotation of the term <i>dagan</i> in the Torah. <b>Rabbi Meir says:</b> For <b>one who vows</b> that grain is forbidden to him, and therefore he will refrain <b>from</b> eating <b>grain [<i>tevua</i>],</b> it <b>is prohibited</b> for him to eat <b>from</b> only <b>the five species</b> of grain. <b>However,</b> for <b>one who vows</b> that grain is forbidden to him, and therefore he will refrain <b>from</b> eating <b>grain [<i>dagan</i>],</b> it <b>is prohibited to</b> eat <b>all</b> produce whose final stage of production involves being placed in a pile, e.g., dry cowpea, <b>and</b> it <b>is permitted</b> for him <b>to</b> eat <b>fruits of the tree and vegetables.</b>
+For <b>one who vows</b> that a <b>garment</b> is forbidden <b>to</b> him, it <b>is permitted to</b> wear <b>sackcloth, and to</b> wear <b>a sheet, and to</b> wear <b>a coarse curtain [<i>ḥamila</i>],</b> as these are not in the category of garments. For one who <b>said: Wool is <i>konam</i></b> for me and I will therefore not <b>place it upon myself,</b> it <b>is permitted</b> for him <b>to cover himself with wool fleece,</b> which is not considered a garment, and it is prohibited for him to wear only a woolen fabric. For one who said: <b>Flax is <i>konam</i></b> for me and I will therefore not <b>place it upon myself,</b> it <b>is permitted</b> for him <b>to cover himself with</b> uncombed <b>flax in bundles,</b> and it is prohibited for him to wear only a flaxen fabric. <b>Rabbi Yehuda says: Everything is</b> determined <b>according to the one who vows.</b> If <b>one was bearing</b> a burden of wool and linen, <b>and was sweating, and its smell was unpleasant</b> for him, and in reaction, <b>he said: Wool and linen are <i>konam</i></b> for me and I will therefore not <b>place them upon myself,</b> it <b>is permitted</b> for him <b>to cover himself</b> with wool and linen garments, <b>but</b> it <b>is prohibited</b> for him <b>to sling</b> them over his shoulder <b>behind him</b> as a burden. The circumstances of his vow make it clear that he intends to forswear carrying wool and linen as a burden rather than the wearing of them as a garment.
+For <b>one who vows</b> that <b>a house</b> is forbidden <b>to</b> him, entry <b>is permitted</b> for him <b>in the upper story</b> of the house; this is <b>the statement of Rabbi Meir. And the Rabbis say: An upper story is included</b> in <b>the house,</b> and therefore, entry is prohibited there as well. However, for <b>one who vows</b> that <b>an upper story</b> is forbidden <b>to</b> him, entry <b>is permitted in the house,</b> as the ground floor is not included in the upper story.
+For <b>one who vows</b> that <b>a bed</b> is forbidden <b>to</b> him, it <b>is permitted</b> to lie <b>in a <i>dargash</i>,</b> which is not commonly called a bed; this is <b>the statement of Rabbi Meir. And the Rabbis say: A <i>dargash</i> is included</b> in the category of <b>a bed.</b> Everyone agrees that for <b>one who vows</b> that <b>a <i>dargash</i></b> is forbidden <b>to</b> him, it <b>is permitted</b> to lie <b>in a bed.</b> For <b>one who vows</b> that <b>the city</b> is forbidden <b>to</b> him, it <b>is permitted to enter</b> the Shabbat <b>boundary of</b> that <b>city,</b> the two-thousand-cubit area surrounding the city, <b>and</b> it <b>is prohibited to enter its outskirts,</b> the seventy-cubit area adjacent to the city. <b>However,</b> for <b>one who vows</b> that <b>a house</b> is forbidden <b>to</b> him, it <b>is prohibited</b> to enter only <b>from the doorstop and inward.</b>
+For one who says: <b>This produce is <i>konam</i> upon me,</b> or <b>it is <i>konam</i> upon my mouth,</b> or <b>it is <i>konam</i> to my mouth,</b> it <b>is prohibited</b> to partake of the produce, or of <b>its replacements, or</b> of anything that <b>grows from it.</b> If he says: This produce is <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>eat</b> it, <b>or</b> for <b>that</b> reason <b>I</b> will not <b>taste</b> it, it <b>is permitted</b> for him to partake of <b>its replacements or</b> of anything that <b>grows from it.</b> This applies only <b>with regard to an item whose seeds cease</b> after it is sown. <b>However, with regard to an item whose seeds do not cease</b> after it is sown, e.g., bulbs, which flower and enter into a foliage period and repeat the process, it <b>is prohibited</b> for him to partake even of the <b>growths of</b> its <b>growths,</b> as the original, prohibited item remains intact.
+For <b>one who says to his wife: Your handicraft is <i>konam</i> upon me,</b> or <b>it is <i>konam</i> upon my mouth,</b> or <b>it is <i>konam</i> to my mouth,</b> it <b>is prohibited</b> to benefit from her handicraft, and from <b>their replacements and</b> anything that <b>grows from them.</b> However, if he said to his wife: Your handicraft is <i>konam</i> for me only in the sense <b>that I</b> will not <b>eat</b> from your handicraft, <b>or that I</b> will not <b>taste</b> from your handicraft, it <b>is permitted</b> for him to benefit from <b>their replacements and</b> anything that <b>grows from them.</b> This applies only <b>with regard to an item whose seeds cease</b> after it is sown. <b>However, with regard to an item whose seeds do not cease</b> after it is sown, it <b>is prohibited</b> for him to benefit even from the <b>growths of</b> their <b>growths.</b>
+If the husband said: From that <b>which you prepare, I will not eat until Passover,</b> or, with that <b>which you prepare, I will not cover myself until Passover,</b> then, if she <b>prepared</b> it <b>before Passover,</b> it <b>is permitted</b> for him <b>to eat or to cover himself</b> with them <b>after Passover.</b> If, however, he said: From that <b>which you prepare until Passover, I will not eat, or</b> from that <b>which you prepare until Passover, I will not cover myself,</b> then, if she <b>prepared</b> it <b>before Passover,</b> it <b>is prohibited</b> for him <b>to eat or cover himself</b> with it <b>after Passover.</b> 
+If he said to her: <b>Benefit from me until Passover if you go to your father’s house</b> from now <b>until the festival</b> of <i>Sukkot</i> is forbidden for you, and <b>she went</b> to his house <b>before Passover,</b> it <b>is prohibited</b> for her to derive <b>benefit</b> from <b>him until Passover.</b> If she derived benefit from him before Passover and went to visit her father <b>after Passover,</b> she is liable <b>for</b> violating the prohibition of: <b>He shall not profane</b> his word (Numbers 30:3), as the condition was fulfilled and she violated the vow retroactively. If the husband vowed: <b>Benefit from me</b> is <i>konam</i> <b>for you until the Festival if you go to your father’s house</b> from now <b>until Passover,</b> then if <b>she went</b> to his house <b>before Passover,</b> it <b>is prohibited</b> for her to <b>derive benefit</b> from <b>him until the Festival, and</b> it <b>is permitted</b> for her <b>to go</b> to her father’s house <b>after Passover,</b> as that time period is not included in his stipulation.
+
+Chapter 8
+
+If one vows: <b>Wine is</b> forbidden to me <b>as if</b> it were <b>an offering [<i>konam</i>],</b> and for <b>that</b> reason <b>I</b> will not <b>taste</b> it <b>today,</b> he is <b>prohibited</b> from drinking wine <b>only until</b> the conclusion of that day at <b>nightfall,</b> and not for a twenty-four hour period. If one vows not to drink wine <b>this week,</b> he is <b>prohibited</b> from drinking wine <b>for the entire</b> remainder of the <b>week. And</b> as <b>Shabbat</b> is considered part of the week <b>that passed,</b> i.e., it is the end of the week, he is prohibited from drinking wine on the upcoming Shabbat. If one vows not to drink wine <b>this month,</b> wine is <b>forbidden</b> to him <b>for the entire</b> remainder of the <b>month; and</b> as <b>the New Moon</b> of the following month is considered part <b>of the next</b> month, he is permitted to drink wine on that day. If he vowed not to drink wine <b>this year,</b> he is <b>prohibited</b> from drinking wine <b>for the entire</b> remainder of the <b>year; and</b> as <b>Rosh HaShana</b> is considered to be part <b>of the upcoming</b> year, not the current one, he is permitted to drink wine on that day. If he vowed not to drink wine during <b>this seven-year</b> Sabbatical cycle, wine is <b>forbidden</b> to him <b>for the entire</b> remainder of the <b>seven-year</b> cycle; <b>and</b> as <b>the Sabbatical</b> Year is considered part of the cycle <b>that passed,</b> he is prohibited from drinking wine during the upcoming Sabbatical Year. All this applies if he said that he would not drink wine on this day or this week, <b>but if he said</b> that wine is forbidden to him for <b>one day,</b> or <b>one week,</b> or <b>one month,</b> or <b>one year,</b> or <b>one seven-year</b> cycle, he is <b>prohibited</b> from drinking wine <b>from</b> the <b>day</b> and time he took the vow <b>to</b> the same time the next <b>day,</b> or week, etc.
+If he takes a vow that wine is forbidden to him <b>until Passover, it is forbidden</b> to him <b>until</b> Passover <b>arrives.</b> If he said: <b>Until it will be</b> Passover, <b>it is forbidden</b> to him <b>until</b> Passover <b>ends,</b> as he may have intended for the vow to apply as long as it was still Passover (Rosh). If he said: <b>Until before Passover, Rabbi Meir says:</b> It is <b>forbidden</b> to him <b>until</b> Passover <b>arrives. Rabbi Yosei says: It is forbidden</b> to him <b>until it ends.</b>
+If one takes a vow that something is forbidden to him <b>until the grain harvest,</b> or <b>until the grape harvest,</b> or <b>until the olive harvest, it is forbidden</b> to him <b>only until the arrival</b> of that season. <b>This is the principle:</b> With regard to <b>any</b> occasion <b>whose time is fixed, and one said: Until it arrives,</b> it is <b>forbidden</b> to him <b>until</b> the specified occasion <b>arrives.</b> If he <b>said: Until it will be,</b> it is <b>forbidden</b> to him <b>until</b> the specified occasion <b>ends. And</b> with regard to <b>any</b> occasion <b>whose time is not fixed,</b> i.e., it does not fall on a precise date, <b>whether he said: Until it will be,</b> or: <b>Until it arrives,</b> it is <b>forbidden</b> to him <b>only until</b> the specified occasion <b>arrives.</b>
+If he said: <b>Until the summer [<i>kayitz</i>],</b> or: <b>Until it will be summer,</b> the vow remains in effect <b>until the people begin to bring</b> fruit <b>into</b> their houses <b>in baskets.</b> If he said: <b>Until the summer has passed,</b> the vow remains in effect <b>until</b> the people <b>set aside [<i>yakpilu</i>] the knives</b> [<b><i>hamaktzuot</i></b>] with which the figs are cut after being harvested, and return them to their place of storage. If one takes a vow <b>until the harvest,</b> the vow remains in effect <b>until people begin to harvest.</b> This is referring to <b>the wheat harvest but not the barley harvest.</b> As for the exact date of this event, <b>all</b> is determined <b>according to the place</b> where he took <b>his vow. If he was on a mountain,</b> it is assumed that he referred to the time of the harvest on <b>the mountain, and if he was in a valley,</b> it is assumed that he meant the time of the harvest <b>in the valley.</b>
+If one takes a vow <b>until the rains,</b> or <b>until there are rains,</b> the vow remains in effect <b>until the second rain</b> of the rainy season <b>falls. Rabban Shimon ben Gamliel says: Until the time of the</b> second <b>rainfall arrives,</b> even if rain does not fall. If one takes a vow <b>until</b> the <b>rains end,</b> the vow remains in effect <b>until the entire</b> month of <b>Nisan has ended;</b> this is <b>the statement of Rabbi Meir. Rabbi Yehuda says: Until Passover has passed.</b> In the case of one who said: <b>Wine is <i>konam</i></b> for me, and for <b>that</b> reason <b>I will not taste</b> it <b>for the</b> entire <b>year,</b> if <b>the year was extended,</b> i.e., it was declared to be a leap year, he is <b>prohibited</b> from drinking wine <b>during</b> the year <b>and its intercalated</b> month. If he vowed <b>until the beginning of</b> the month of <b>Adar,</b> the vow remains in effect <b>until the beginning</b> of <b>the first Adar.</b> Similarly, if he says that his vow applies <b>until the end of Adar,</b> the vow remains in effect <b>until the end of the first Adar.</b> <b>Rabbi Yehuda says:</b> In the case of one who says: <b>Wine is <i>konam</i></b> for me, and for <b>that</b> reason <b>I will not taste</b> it <b>until it will be Passover,</b> it is understood that <b>this</b> individual <b>intended</b> for his vow to apply <b>only until the night of Passover,</b> i.e., <b>until the time when it is customary for people to drink wine</b> in order to fulfill the mitzva of drinking the four cups, but he did not intend to prevent himself from being able to fulfill this mitzva.
+Similarly, if he said: <b>Meat is <i>konam</i></b> for me, and for <b>that</b> reason <b>I will not taste</b> it <b>until it will be the fast</b> of Yom Kippur, <b>he is prohibited</b> from eating meat <b>only until the eve of [<i>leilei</i>] the fast.</b> This is <b>because</b> it is understood that <b>this</b> individual <b>intended</b> for his vow to apply <b>only until the time when it is customary for people to eat meat</b> in the festive meal before the fast, and he did not intend to prevent himself from being able to participate in that meal. <b>Rabbi Yosei, his son, says:</b> One who vows: <b>Garlic is <i>konam</i></b> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> it <b>until it will be Shabbat, it is prohibited</b> for him to eat garlic <b>only until the eve of Shabbat, as</b> it is understood that <b>this</b> individual <b>intended</b> for his vow to apply <b>only until the time when it is customary for people to eat garlic.</b>
+In the case of <b>one who says to another: Benefiting from you is <i>konam</i> for me,</b> i.e., I am prohibited from deriving benefit from you, <b>if you do not come and take for your son one <i>kor</i> of wheat and two barrels of wine</b> as a gift, <b>this</b> other individual <b>can dissolve his vow without</b> the <b>consent</b> of <b>a halakhic authority.</b> This is because <b>he</b> can <b>say to him:</b> Did <b>you say</b> your vow for <b>any</b> reason <b>other than due to my honor,</b> in order to convince me to accept a gift for my son? <b>This is my honor,</b> that I refrain from accepting the gift, and consequently the vow is annulled. <b>And, so too,</b> in the case of <b>one who says to another: Benefiting from me is <i>konam</i> for you,</b> i.e., you are prohibited from deriving benefit from me, <b>if you do not come and give my son one <i>kor</i> of wheat and two barrels of wine, Rabbi Meir says:</b> It is <b>prohibited</b> for the other individual to benefit from the speaker <b>until he gives</b> the gifts to his son. However, <b>the Rabbis say: Even this</b> individual who took the vow <b>can dissolve his</b> own <b>vow without</b> the <b>consent of a halakhic authority.</b> This is because <b>he</b> can <b>say to him: I hereby</b> consider it <b>as though I have received</b> the gift. If an individual <b>was urging</b> another <b>to marry the daughter of his sister, and</b> in order to deflect the pressure, the other man <b>said: Benefiting from me is <i>konam</i> for her forever,</b> i.e., she is prohibited from deriving any benefit from me forever, <b>and, so too,</b> if there is <b>one who divorces his wife</b> and <b>says: Benefiting from me is <i>konam</i></b> for <b>my wife forever, these</b> women <b>are permitted to</b> derive <b>benefit from him, as this</b> man <b>intended</b> to take this vow <b>only for the purpose</b> of prohibiting <b>marriage</b> between them, but not to prohibit all forms of benefit. Similarly, if one <b>was urging another</b> to <b>eat with him,</b> and the latter <b>said: Entering your house</b> is <b><i>konam</i></b> for <b>me,</b> as is <b>tasting</b> even <b>a drop of cold liquid of yours,</b> the individual who took the vow is nevertheless <b>permitted to enter his house and to drink a cold</b> beverage <b>of his.</b> This is <b>because this</b> individual <b>intended</b> to take this vow <b>only for the purpose of eating and drinking</b> a meal, but not to prohibit himself from entering the house entirely or from drinking in small quantities (Commentary on <i>Nedarim</i>). 
+
+Chapter 9
+
+<b>Rabbi Eliezer says:</b> When halakhic authorities are approached with regard to the dissolution of a vow, they <b>may broach</b> dissolution <b>with a person</b> who took a vow <b>by</b> raising the issue of how taking the vow ultimately degraded <b>the honor of his father and mother,</b> asking him the following: Had you known that your parents would experience public shame due to your lax attitude toward your vow, would you still have taken the vow? <b>But the Rabbis</b> disagree with Rabbi Eliezer and <b>prohibit</b> broaching dissolution of a vow with this particular question. To support the opinion of the Rabbis, <b>Rabbi Tzadok said: Instead of broaching</b> dissolution <b>with him by</b> raising the issue of <b>the honor of his father and mother, let them broach</b> dissolution <b>with him by</b> raising the issue of <b>the honor of the Omnipresent.</b> They should point out that a vow taken in the name of God lessens the honor of God, so they could ask him: If you had known that your vow would diminish the honor of God, would you have taken your vow? And <b>if so,</b> if this is a valid method of broaching dissolution, <b>there are no vows.</b> Nevertheless, <b>the Rabbis concede to Rabbi Eliezer with regard to</b> a vow concerning <b>a matter that is between him and his father and mother, that</b> they <b>may broach</b> dissolution <b>with him by</b> raising the issue of <b>the honor of his father and mother,</b> as in this case the extenuation is connected to this particular vow.
+<b>And Rabbi Eliezer further said:</b> They <b>may broach</b> dissolution <b>by</b> asking about <b>a new situation, but the Rabbis prohibit</b> it. <b>How</b> might they broach dissolution by asking about a new situation? If one <b>said: It is</b> forbidden to me <b>like an offering [<i>konam</i>] that I will</b> therefore not <b>derive benefit from so-and-so, and</b> that person later <b>became a scribe [<i>sofer</i>],</b> and the one who took the vow now requires his services, <b>or if</b> the one forbidden by the vow <b>was marrying off his son</b> and prepared a feast for all the residents of his town, <b>and</b> the one that had taken the vow <b>said: Had I known that he would become a scribe, or that he would be marrying off his son in the near</b> future, <b>I would not have vowed.</b> The mishna cites another example of a new situation. If one said: <b>Entering this house is <i>konam</i></b> for me, <b>and</b> that house <b>became a synagogue,</b> and <b>he said: Had I known that it would become a synagogue, I would not have vowed,</b> in this and all such cases <b>Rabbi Eliezer permits</b> the halakhic authority to use this as a basis for the dissolution of the vow, <b>and the Rabbis prohibit</b> it.
+As a continuation of the opinion of the Rabbis in the previous mishna that they may not broach dissolution of a vow based on a new situation, <b>Rabbi Meir says: There are matters that are,</b> at first glance, <b>like a new situation but are not</b> in fact <b>like a new situation, and the Rabbis do not concede to him. How so?</b> For example, <b>one said: Marrying so-and-so is <i>konam</i></b> for me, <b>as her father is evil,</b> and <b>they told him</b> that her father <b>died, or that</b> he <b>repented.</b> Or he said: <b>Entering this house is <i>konam</i></b> for me, <b>as there is a bad dog inside it, or a snake inside it,</b> and <b>they told him</b> that <b>the dog died, or that the snake was killed. This is</b> at first glance perceived <b>like a new situation, and</b> yet <b>it is not</b> in fact <b>like a new situation,</b> and this claim may be used to broach dissolution. <b>But the Rabbis do not concede to him.</b>
+<b>And Rabbi Meir further said:</b> The halakhic authorities <b>may broach</b> dissolution <b>with him from that which is written in the Torah, and</b> they <b>may say to him: Had you known that</b> through your vow <b>you are transgressing</b> the prohibition <b>“you shall not take vengeance”</b> (Leviticus 19:18) <b>and</b> the prohibition <b>“nor bear any grudge”</b> (Leviticus 19:18), <b>and</b> the prohibition <b>“you shall not hate your brother in your heart”</b> (Leviticus 19:17), and <b>“you shall love your neighbor as yourself”</b> (Leviticus 19:18), as well as <b>“and your brother</b> should <b>live with you”</b> (Leviticus 25:36), <b>as he,</b> the one prohibited by the vow, <b>is poor and</b> now <b>you are not able to provide him</b> with a livelihood due to your vow, would you have vowed in that case? If <b>he said</b> in reply: <b>Had I known that it is so,</b> that my vow involved all these prohibitions, <b>I would not have vowed; it is dissolved.</b>
+The halakhic authorities <b>may broach</b> dissolution <b>with a man by</b> raising the issue of <b>his wife’s marriage contract.</b> If one takes a vow that would require him to divorce his wife, e.g., he prohibits her from deriving benefit from him, his vow may be dissolved by asking him whether he had considered how difficult it would be to pay her marriage contract. The mishna relates: <b>And an incident</b> occurred <b>with regard to one who vowed</b> against <b>his wife</b> deriving <b>benefit from</b> him, <b>and her marriage contract was</b> worth <b>four hundred dinars. And he came before Rabbi Akiva, and he obligated him to give her</b> the payment of <b>her marriage contract. He said to</b> Rabbi Akiva: <b>My teacher,</b> my <b>father left eight hundred dinars</b> as our inheritance, of which <b>my brother took four hundred and I</b> took <b>four hundred. Isn’t it enough for</b> my wife <b>to take two hundred and I</b> will have <b>two hundred? Rabbi Akiva said to him:</b> Your claim is not accepted, as <b>even if you sell the hair on your head, you must give her</b> the full payment of <b>her marriage contract. He said to him: Had I known that it was so,</b> that I would have to give her all my property, <b>I would not have vowed. And Rabbi Akiva permitted her</b> to derive benefit from him.
+If one vowed that certain food or drink or all food and drink be forbidden to him, the halakhic authorities <b>may broach</b> dissolution <b>by</b> raising the issue of <b>Festivals and <i>Shabbatot</i>.</b> They ask him whether he realized at the time he stated his vow that he would have to uphold it on these festive days as well. <b>At first they said</b> that on <b>those days</b> that he did not intend to include in his vow, that item <b>is permitted, but</b> on <b>all the rest of the days,</b> food and drink ar<b>e</b> still <b>forbidden</b> by his vow, <b>until Rabbi Akiva came and taught that a vow that is partially dissolved is dissolved entirely.</b>
+<b>How so?</b> In the case of one who <b>said</b> to a group of people: <b>I will not benefit from all of you</b> as <b>it is <i>konam</i></b> for me, if benefit from <b>one of them was permitted</b> for whatever reason, benefit from <b>all of them is permitted.</b> However, if one said: <b>I will not benefit from this</b> one <b>and from that</b> one as it is <i>konam</i> for me, then if benefit from <b>the first</b> one <b>was permitted</b> for whatever reason, benefit from <b>all</b> of them <b>is permitted.</b> But if benefit from <b>the last</b> one <b>was permitted,</b> benefit from <b>the last</b> one alone <b>is permitted, but</b> benefit from <b>all</b> the others <b>is forbidden,</b> as the benefit from each is considered to have been prohibited by a separate vow. If benefit from <b>the middle</b> one <b>was permitted,</b> then <b>from him and below,</b> i.e., all those enumerated after him, benefit <b>is permitted; from him and above,</b> i.e., those listed before him, benefit <b>is forbidden.</b> The mishna gives another example of interconnected vows: If one stated: <b>I will</b> not <b>benefit from this</b> one, as if he were <b>an offering, and from that</b> one, as if he were <b>an offering,</b> then <b>an extenuation</b> enabling the dissolution of a vow <b>is required for each and every one,</b> as they have the status of separate vows.
+The mishna gives another example of a vow that was partially dissolved. If one stated in a vow: <b>Wine is <i>konam</i></b> for me and <b>I</b> will not <b>taste it, as wine is bad for the intestines,</b> and <b>they said to him: But aged wine is good for the intestines,</b> then the vow <b>is dissolved with regard to aged wine. And not only with regard to aged wine is it dissolved, but with regard to all</b> types of <b>wine,</b> since a vow that has been partially dissolved is entirely dissolved. Likewise, if one stated in a vow: <b>Onions are <i>konam</i></b> for me and <b>I will not taste them, as onions are bad for the heart,</b> and <b>they said to him: But the <i>kuferi</i></b> onion <b>is good for the heart,</b> then, in this case too, <b>it is dissolved with regard to <i>kuferi</i></b> onions, <b>and not only with regard to <i>kuferi</i></b> onions is it dissolved, <b>but with regard to all</b> types of <b>onions.</b> The mishna relates that <b>an incident</b> of this kind <b>occurred, and Rabbi Meir dissolved</b> the vow <b>with regard to all</b> types of <b>onions.</b>
+The halakhic authorities <b>may broach</b> dissolution <b>for a person by</b> raising the issue of <b>his own honor and the honor of his children.</b> For example, if he took a vow that resulted in his needing to divorce his wife, they may <b>say to him: Had you known that tomorrow people will say about you: This is the habit [<i>veset</i>] of so-and-so,</b> that <b>he divorces his wives</b> due to vows, <b>and they will say about your daughters: They are daughters of divorce,</b> or they will ask: <b>What did their mother see to divorce,</b> thereby giving them a bad reputation. <b>And</b> if the man who vowed <b>said: Had I known it was so, I would not have vowed, it is dissolved.</b>
+The mishna continues: If a man said: <b>Marrying ugly so-and-so is <i>konam</i> for me, and she is</b> in fact <b>beautiful,</b> or if, in vowing not to marry her, he called her <b>black, and she is</b> in fact <b>white,</b> or if, in vowing not to marry her, he called her <b>short, and she is</b> in fact <b>tall, he is permitted to her. Not because she was ugly and became beautiful, black and became white,</b> or <b>short and became tall,</b> but <b>rather, because the vow was mistaken</b> from the outset. The Gemara relates: <b>And an incident</b> occurred <b>with regard to one who vowed</b> against deriving <b>benefit from the daughter of his sister,</b> as he did not wish to marry her. <b>And they brought her into</b> the <b>house of Rabbi Yishmael and he beautified her.</b> When she was later brought before the one who took the vow, <b>Rabbi Yishmael said to him: My son, did you vow</b> that you would not derive benefit <b>from this</b> woman? <b>He said to him: No, and Rabbi Yishmael permitted her</b> to him, as he demonstrated that the vow had been made in error. <b>At that time Rabbi Yishmael wept and said: The daughters of Israel are beautiful, but poverty makes them ugly. And when Rabbi Yishmael died, the daughters of Israel raised a lamentation, saying: Daughters of Israel, weep for Rabbi Yishmael. And it likewise states about Saul,</b> who also concerned himself with the welfare of the daughters of Israel: <b>“Daughters of Israel, weep over Saul,</b> who clothed you in scarlet with other delights, who put ornaments of gold upon your apparel” (II Samuel 1:24).
+
+Chapter 10
+
+With regard to <b>a betrothed young woman, her father and her husband</b> together <b>nullify her vows.</b> If <b>the father nullified</b> her vow <b>and the husband did not nullify</b> it, or if <b>the husband nullified</b> it <b>and the father did not nullify</b> it, then the vow <b>is not nullified. And needless to say,</b> it is not nullified <b>if one of them ratified</b> the vow.
+If <b>the father</b> of a betrothed young woman <b>dies,</b> his <b>authority does not revert to the husband,</b> and the husband cannot nullify the young woman’s vows by himself. However, if <b>the husband dies,</b> his <b>authority reverts to the father,</b> who can now nullify her vows on his own. <b>In this</b> matter, <b>the power of the father is enhanced relative to the power of the husband.</b> <b>In another matter, the power of the husband is enhanced relative to the power of the father, as the husband nullifies</b> vows <b>during</b> the woman’s <b>adulthood,</b> once they are fully married, <b>whereas the father does not nullify</b> her vows <b>during</b> her <b>adulthood.</b>
+If <b>she took a vow as a betrothed woman</b> and then <b>was divorced on the same day,</b> and <b>she was</b> again <b>betrothed on the same day</b> to another man, or <b>even to one hundred</b> men, one after the other, on a single day, <b>her father and her last husband nullify her vows. This is the principle:</b> With regard to <b>any</b> young woman <b>who has not left</b> her father’s jurisdiction and entered <b>into her own jurisdiction for</b> at least <b>one moment,</b> through full marriage or reaching majority, <b>her father and her final husband nullify her vows.</b>
+<b>The practice of Torah scholars</b> is to ensure that a woman about to be married should not be encumbered by any vows. A father, <b>before his daughter would leave him</b> through marriage, <b>would say to her: All vows that you vowed in my house are hereby nullified. And similarly, the husband, before she would enter his jurisdiction,</b> i.e., while they were still betrothed, <b>would say to her: All vows that you vowed before you entered my jurisdiction are hereby nullified.</b> This was necessary <b>because once she enters his jurisdiction he cannot nullify</b> the vows she made before that.
+With regard to <b>a grown woman who waited twelve months</b> after her betrothal and the time arrived for her betrothed to marry her, <b>or a widow</b> who waited <b>thirty days</b> and the time arrived for her betrothed to marry her, <b>Rabbi Eliezer says: Since her husband is</b> already <b>obligated</b> to provide <b>for her sustenance,</b> as he is obligated to have married her by then, <b>he can nullify</b> her vows by himself, as if he were fully married to her. <b>But the Rabbis say: The husband does not nullify</b> her vows on his own <b>until she enters his jurisdiction.</b>
+With regard to <b>a widow waiting for her <i>yavam</i></b> to perform levirate marriage, <b>whether</b> she is waiting <b>for one <i>yavam</i>,</b> if her late husband had only one brother, or <b>whether</b> she is waiting <b>for two</b> or more <b><i>yevamin</i>,</b> if he had several brothers, <b>Rabbi Eliezer says:</b> A <i>yavam</i> <b>can nullify</b> her vows. <b>Rabbi Yehoshua says:</b> If she is waiting <b>for one</b> <i>yavam</i>, he can nullify her vows, <b>but not</b> if she is waiting <b>for two. Rabbi Akiva says:</b> A <i>yavam</i> <b>cannot</b> nullify her vows, regardless of whether she is waiting <b>for one</b> <i>yavam</i> <b>or for two</b> or more. The mishna then elaborates: <b>Rabbi Eliezer said: Just as</b> with regard to <b>a woman he acquired for himself</b> through betrothal, <b>he nullifies her vows,</b> so too with regard to <b>a woman acquired for him from Heaven,</b> i.e., the <i>yevama</i>, <b>isn’t it logical that he should</b> be able to <b>nullify her vows?</b> <b>Rabbi Akiva said to him: No, if you say</b> that a husband can nullify the vows of <b>a woman he acquired for himself, over whom others have no authority, shall you</b> also <b>say</b> that this is the case with regard to <b>a woman acquired for him from Heaven, over whom others have authority?</b> If there are two <i>yevamin</i>, each <i>yavam</i> has equal authority with regard to her vows. <b>Rabbi Yehoshua said to him: Akiva, your statement applies</b> in a situation <b>with two <i>yevamin</i>,</b> but <b>how do you reply</b> to Rabbi Eliezer <b>in</b> the case of <b>one <i>yavam</i>?</b> Rabbi Akiva <b>said to him: A <i>yevama</i> is not the full-fledged</b> wife <b>of the <i>yavam</i> in the in the way that a betrothed woman</b> is <b>her husband’s full-fledged</b> wife, and the <i>yavam</i> is not empowered to nullify vows at all.
+<b>One who says to his wife: All vows that you will vow from now until I arrive from such and such a place are hereby ratified, has not said anything,</b> i.e., the vows are not ratified. However, if he states that all vows that she will take until then <b>are hereby nullified, Rabbi Eliezer said:</b> They are <b>nullified, while the Rabbis say:</b> They are <b>not nullified. Rabbi Eliezer said</b> in explanation: <b>If one can nullify vows that have reached the status of a prohibition,</b> i.e., that have already taken effect, <b>shall he not</b> be able to <b>nullify vows that have not reached the status of a prohibition?</b> The Rabbis <b>said to him</b> in response: The verse <b>states:</b> “Every vow, and every binding oath to afflict the soul, <b>her husband may ratify it, or her husband may nullify it”</b> (Numbers 30:14). This teaches: <b>That which has reached the status of</b> eligibility for <b>ratification,</b> i.e., a vow that she has already taken, <b>has reached the status of</b> eligibility for <b>nullification.</b> However, a vow that <b>has not reached the status of</b> eligibility for <b>ratification</b> has <b>not reached the status of</b> eligibility for <b>nullification</b> either, and it cannot be nullified.
+The <b>nullification of vows</b> can be performed <b>all day</b> on the day on which the vow was heard. <b>There is in this matter</b> both <b>a leniency,</b> extending the nullification period, <b>and a stricture,</b> curtailing that period. <b>How so?</b> If a woman <b>took a vow on Shabbat evening,</b> her father or husband <b>can nullify</b> the vow <b>on Shabbat evening, and on Shabbat day until dark.</b> This is an example of extending the nullification period. However, if <b>she took a vow with nightfall</b> approaching, her father or husband <b>can nullify</b> the vow only <b>until nightfall, since, if it became dark and he had not</b> yet <b>nullified</b> her vow, <b>he cannot nullify</b> it anymore. This is an example of a curtailed nullification period.
+
+Chapter 11
+
+<b>And these are</b> the <b>vows that he,</b> the husband or father, <b>can nullify:</b> The first category consists of <b>matters that involve affliction</b> for the woman who took the vow. For example, if a woman vowed: <b>If I bathe, or: If I do not bathe;</b> if she vowed: <b>If I adorn myself [<i>etkashet</i>], or: If I do not adorn myself.</b> <b>Rabbi Yosei said: These are not vows of affliction. </b>
+Rather, these are vows of affliction: For example, if <b>she said: The produce of the</b> entire <b>world is <i>konam</i> for me as if</b> it were <b>an offering, he can nullify</b> the vow, as it certainly involves affliction. If, however, she said: <b>The produce of this country is</b> <i>konam</i> <b>for me,</b> he cannot nullify the vow, as it does not involve affliction, since <b>he may</b> still <b>bring her</b> produce <b>from another country.</b> Similarly, if she said: <b>The produce of this storekeeper is</b> <i>konam</i> <b>for me, he cannot nullify</b> her vow, as he may still bring her produce from another storekeeper. <b>But if</b> he can obtain <b>his sustenance only from him,</b> that particular storekeeper, <b>he can nullify</b> the vow. This is <b>the statement of Rabbi Yosei.</b>
+If a woman vowed: The property <b>of</b> other <b>people is <i>konam</i></b> for me, and for <b>that</b> reason <b>I will</b> not <b>benefit</b> from it, her husband <b>cannot nullify</b> her vow, <b>but</b> nevertheless, if she is poor, <b>she may benefit from</b> the agricultural gifts that must be left for the poor: <b>Gleanings,</b> i.e., isolated stalks that fell during the harvest; <b>forgotten</b> sheaves; <b>and produce of the corners [<i>pe’a</i>]</b> of the field that the owner is obligated to leave for the poor. Enjoyment of these gifts is not considered as benefit derived from people, as these gifts are not given voluntarily out of the kindness of the donors, but in the performance of a mitzva. If one said: I will not let <b>priests</b> and <b>Levites benefit from me,</b> as that is <b><i>konam</i></b> for me, <b>they can take</b> the priestly and Levitical gifts from him <b>against his will.</b> If, however, he said: I will not let <b>these</b> specific <b>priests and these</b> specific <b>Levites benefit from me,</b> as that is <i>konam</i> for me, they are <b>taken by others.</b>
+If a woman said: <b>I will not produce</b> anything <b>for</b> my <b>father,</b> as <b>that is <i>konam</i></b> for me, <b>or: For your father, or: For my brother, or: For your brother,</b> her husband <b>cannot nullify</b> such vows, as they do not fall under the category of vows that adversely affect the relationship between him and her. By contrast, if she said: <b>I will not produce</b> anything <b>for you,</b> including the work that she is obligated to do for him according to the terms of her marriage contract, as <b>that</b> is <i>konam</i> for me, her husband <b>need not nullify</b> the vow at all. It is automatically void, since she is obligated to perform those tasks. <b>Rabbi Akiva says: He should</b> nevertheless <b>nullify</b> the vow, as <b>perhaps she will exceed</b> the required amount of work and do <b>more for him than is fitting for him</b> to receive. If she does more than the fixed amount of work that a woman is obligated to perform for her husband, the vow will be valid with respect to the excess to which he is not entitled, and he might inadvertently come to benefit from something that is forbidden to him. <b>Rabbi Yoḥanan ben Nuri</b> also <b>says</b> that he <b>should nullify</b> the vow, but for a different reason: <b>Perhaps he will</b> one day <b>divorce her,</b> at which point the vow will take effect <b>and she will</b> then <b>be forbidden to him</b> forever, i.e., he will be unable to remarry her, lest he come to benefit from her labor.
+If a man’s <b>wife took a vow and he thought that</b> it was <b>his daughter</b> who <b>had taken a vow,</b> or if <b>his daughter took a vow and he thought that</b> it was <b>his wife</b> who <b>had taken a vow,</b> or if his wife <b>vowed to</b> be <b>a nazirite and he thought that she had vowed to</b> bring <b>an offering,</b> or if <b>she vowed to</b> bring <b>an offering and he thought that she had vowed to</b> be <b>a nazirite,</b> or if <b>she took a vow</b> that <b>figs</b> are forbidden <b>to</b> her <b>and he thought that she had taken a vow</b> that <b>grapes</b> are forbidden to her, or if <b>she took a vow</b> that <b>grapes</b> are forbidden to her <b>and he thought that she had taken a vow</b> that <b>figs</b> are forbidden <b>to</b> her, and he nullified any of these vows, in each case, when he realizes his error with regard to the vow, <b>he</b> must <b>repeat</b> the action <b>and nullify</b> the vow a second time.
+If a woman <b>said: Tasting these figs and grapes is <i>konam</i> for me,</b> and her husband <b>upheld</b> her vow <b>with regard to figs, the entire</b> vow <b>is upheld,</b> but if <b>he nullified</b> it <b>with regard to figs it is not nullified until he also nullifies</b> the vow <b>with regard to grapes.</b> If <b>she said: Tasting a fig and tasting a grape are <i>konam</i> for me, these are</b> viewed as <b>two</b> separate <b>vows;</b> if the husband upholds one of the vows it has no effect on the other one.
+If a man’s wife or daughter took a vow and he failed to nullify the vow on the day he heard it, but afterward he said: <b>I know that there are vows, but I don’t know that there are those who</b> can <b>nullify</b> them, i.e., he was unaware of the possibility of nullifying vows, <b>he can nullify</b> the vow of his wife or his daughter on the day he learned that he can nullify vows. If, however, he said: <b>I know there are those who</b> can <b>nullify</b> vows, <b>but</b> I refrained from nullifying the vow that I heard because <b>I do not know that this</b> is considered <b>a vow, Rabbi Meir says he cannot nullify</b> the vow at this point, <b>but the Rabbis say</b> that even in this case <b>he can nullify</b> the vow on the day that he learned of his mistake.
+With regard to <b>one who vows</b> that <b>benefit</b> from him is forbidden <b>to his son-in-law, but he</b> nevertheless <b>wishes to give his daughter,</b> i.e., the wife of that same son-in-law, <b>money,</b> then, though he cannot do so directly, as anything acquired by a woman belongs to her husband, <b>he</b> should <b>say to her: This money is hereby given to you as a gift, provided that your husband has no rights to it,</b> but the gift includes <b>only that which you pick up and place in your mouth.</b>
+The Torah states: <b>“But every vow of a widow, and of her that is divorced,</b> with which she has bound her soul, <b>shall stand against her”</b> (Numbers 30:10). <b>How so?</b> If a widow or divorced woman <b>said: I am hereby a nazirite after thirty days,</b> then <b>even if she was married within thirty days,</b> her new husband <b>cannot nullify</b> her vow. If <b>she took a vow while she was under the jurisdiction of</b> her <b>husband, he can nullify</b> the vow <b>for her. How so?</b> If <b>she said</b> when she was still married: <b>I am hereby a nazirite for after thirty</b> days, and her husband nullified the vow, then <b>even if she was widowed or divorced within</b> the <b>thirty-</b>day period, the vow <b>is nullified.</b> If <b>she took a vow on that,</b> i.e., one, <b>day and was divorced on that</b> same <b>day,</b> then even if her husband <b>took her back</b> as his wife <b>on that</b> same <b>day, he cannot nullify</b> her previous vows. <b>This is the principle: Once she has left</b> and gone <b>into her own jurisdiction</b> for even <b>a single hour,</b> then after they are remarried her husband <b>can no</b> longer <b>nullify</b> any vow she uttered during their first marriage.
+There are <b>nine young women whose vows are upheld</b> and cannot be nullified: If she took a vow when she was <b>a grown woman and she is an orphan;</b> if she took a vow when she was <b>a young woman, and has reached her majority, and she is an orphan;</b> if she took a vow when she was <b>a young woman who had not</b> yet <b>reached her majority, and she is an orphan;</b> if she took a vow when she was <b>a grown woman and her father died;</b> if she took a vow when she was <b>a young woman,</b> and she became <b>a grown woman, and her father died;</b> if she took a vow when she was <b>a young woman who had not reached her majority, and her father died;</b> if she took a vow when she was <b>a young woman, and her father died, and after her father died she reached her majority;</b> if she took a vow when she was <b>a grown woman and her father is</b> still <b>alive;</b> and if she took a vow when she was <b>a young woman,</b> and she became <b>a grown woman, and her father is</b> still <b>alive. Rabbi Yehuda says:</b> With regard to <b>even one who married off his minor daughter, and she was widowed or divorced and she returned to him,</b> and according to her age <b>she still</b> is in the category of <b>a young woman,</b> her vows cannot be nullified.
+If a woman said to her husband: <b>Deriving benefit from</b> my <b>father or from your father is <i>konam</i> for me if I</b> will <b>prepare</b> anything <b>for you;</b> or if she said: <b>Deriving benefit from you</b> is <i>konam</i> <b>for me if I</b> will <b>prepare</b> anything <b>for</b> my <b>father or for your father,</b> the husband <b>can nullify</b> this vow.
+<b>Initially</b> the Sages <b>would say</b> that <b>three women are divorced</b> even against their husbands’ will, <b>and</b> nevertheless <b>they receive</b> payment of what is due to them according to their <b>marriage contract.</b> The first is the wife of a priest <b>who says</b> to her husband: <b>I am defiled to you,</b> i.e., she claims that she had been raped, so that she is now forbidden to her husband. The second is a woman who says to her husband: <b>Heaven is between me and you,</b> i.e., she declares that he is impotent, a claim she cannot prove, as the truth of it is known only to God. <b>And</b> the third is a woman who takes a vow, stating: <b>I am removed from the Jews,</b> i.e., benefit from sexual intercourse with any Jew, including my husband, is forbidden to me. <b>They</b> subsequently <b>retracted</b> their words <b>and said</b> that in order <b>that</b> a married <b>woman should not cast her eyes on another</b> man <b>and</b> to that end <b>ruin</b> her relationship <b>with her husband</b> and still receive payment of her marriage contract, these <i>halakhot</i> were modified as follows: A priest’s wife <b>who says</b> to her husband: <b>I am defiled to you, must bring proof for her words</b> that she was raped. As for a woman who says: <b>Heaven is between me and you,</b> the court <b>must act</b> and deal with the matter <b>by way of a request,</b> rather than force the husband to divorce his wife. <b>And</b> with regard to a woman who says: <b>I am removed from the Jews,</b> her husband <b>must nullify his part,</b> i.e., the aspect of the vow that concerns him, so that she should be permitted to him, <b>and she may engage in sexual intercourse with him, but she is removed from</b> all other <b>Jews,</b> so that if he divorces her she is forbidden to all.
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+Mishnah Nedarim
+משנה נדרים
+merged
+https://www.sefaria.org/Mishnah_Nedarim
+This file contains merged sections from the following text versions:
+-William Davidson Edition - English
+-https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1
+
+Mishnah Nedarim
+
+
+
+Chapter 1
+
+When an individual takes a vow, he renders an object forbidden to himself or to others as though it were a sacrificial offering; this parallels the act of consecrating an offering, which also renders an item forbidden for personal use by means of a verbal declaration. The most direct expression of a vow is when an individual says: This object is forbidden to me, or to others, like an offering. Additionally, the mishna states that <b>all substitutes</b> for the language <b>of vows are like vows.</b> Consequently, if one states that an object is forbidden to him like a <i>konam</i> instead of like an offering [<i>korban</i>], the vow takes effect, as <i>konam</i> is a substitute term for the word <i>korban</i> (see 10a). Similarly, substitutes for the language of <b>dedications are like dedications,</b> substitutes for the language of <b>oaths are like oaths, and</b> substitutes for the language of <b>nazirite</b> vows <b>are like nazirite</b> vows. Therefore, if one declared a <i>ḥerekh</i> instead of a dedication [<i>ḥerem</i>], a <i>shevuta</i> instead of an oath [<i>shevua</i>], or proclaimed that he was becoming a <i>nazik</i> instead of a nazirite [<i>nazir</i>], his statement takes effect. With regard to <b>one who says to another: I am avowed from you,</b> or: <b>I am separated from you,</b> or: <b>I am distanced from you,</b> and he then says: <b>That</b> which <b>I eat</b> of <b>yours,</b> or: <b>That</b> which <b>I taste</b> of <b>yours,</b> even though he did not explicitly state that he is taking a vow or specify the nature of the vow, the object of his vow is nevertheless <b>forbidden.</b> His intention is understood based on his incomplete statement, known as an intimation of a vow, and his vow therefore takes effect. However, if he says: <b>I am ostracized from you,</b> which does not clearly declare any matter to be prohibited, <b>Rabbi Akiva was uncertain</b> about this <i>halakha</i> but was inclined <b>to rule stringently about this</b> and consider it a vow prohibiting the speaker from deriving benefit from his fellow. The mishna continues to explain the rules of intimations of vows. If an individual states that he accepts an obligation upon himself <b>like the vows of the wicked, he has vowed with regard to</b> becoming <b>a nazirite, or</b> bringing <b>an offering, or</b> taking <b>an oath.</b> This is considered a real formulation of a vow, just as the wicked customarily take vows. If he says: <b>Like the vows of the virtuous, he has not said anything,</b> because virtuous people do not generally take vows. If he says: <b>Like their gift offerings, he has vowed with regard to</b> becoming <b>a nazirite or</b> bringing <b>an offering.</b>
+In the case of <b>one who says to another</b> that a certain object is <b><i>konam</i>, <i>konaḥ</i>,</b> or <b><i>konas</i>, these</b> expressions <b>are substitutes</b> for the term <b>offering [<i>korban</i>],</b> and the vow takes effect. <b><i>Ḥerek</i>, <i>ḥerekh</i></b> and <b><i>ḥeref</i>; these are substitutes</b> for the term indicating a <b>dedication [<i>ḥerem</i>]</b> to the Temple treasury. <b><i>Nazik</i>, <i>naziaḥ</i>,</b> and <b><i>paziaḥ</i>; these are substitutes</b> for the term <b>naziriteship [<i>nazir</i>]. <i>Shevuta</i>, <i>shekuka</i>,</b> or one who <b>vows with</b> the term <b><i>mota</i>, these are substitutes</b> for the term <b>oath [<i>shevua</i>].</b>
+<b>If one says</b> to another: <b>That which I eat of yours</b> shall be considered <b><i>laḥullin</i>,</b> it is interpreted as though he said: <i>La ḥullin</i>, not non-sacred, and the food is thereby forbidden to him. Similarly, if he said that food shall be considered <b>not valid</b> or <b>not <i>dekhi</i>,</b> i.e., not <b>ritually pure, or</b> if he said the food shall be considered an offering that has become <b>ritually impure, left over [<i>notar</i>], or <i>piggul</i>,</b> i.e., an offering that was sacrificed with the intent to consume it after its appointed time, <b>it is forbidden.</b> If one says that food shall be considered <b>like the lamb</b> of the daily offering, <b>like the</b> animals designated as offerings and kept in special <b>enclosures, like the wood</b> of the altar, <b>like the fires</b> on the altar, <b>like the altar, like the Sanctuary,</b> or <b>like Jerusalem,</b> or if <b>he took a vow with any of the accessories of the altar, although he did not</b> explicitly <b>mention</b> that the food should be like <b>an offering, it is</b> considered <b>a vow</b> that associates a different item with <b>an offering. Rabbi Yehuda says: One who says</b> that an item shall be considered <b>Jerusalem,</b> instead of saying that it shall be considered like Jerusalem, <b>has not said anything.</b>
+With regard to <b>one who says: An offering, a burnt-offering, a meal-offering, a sin-offering, a thanks-offering,</b> or <b>a peace-offering,</b> and adds: <b>That which I eat of yours,</b> the vow takes effect and the food <b>is forbidden. Rabbi Yehuda renders</b> the food <b>permitted</b> in all these cases. If one says: <b>The offering, like an offering,</b> or <b>an offering,</b> and adds: <b>That which I will eat of yours,</b> the food <b>is forbidden.</b> If he says: That which <b>I will not eat of your</b> shall be <b>for an offering, Rabbi Meir renders</b> the food <b>forbidden.</b> <b>One who says to another:</b> It is <b><i>konam</i></b> for me for <b>my mouth</b> to <b>speak with you,</b> or: It is <i>konam</i> for me for <b>my hand</b> to <b>work with you,</b> or: It is <i>konam</i> for me for <b>my foot</b> to <b>walk with you, it is prohibited</b> for him to speak with, work with, or walk with the other individual.
+
+Chapter 2
+
+<b>And these are</b> the vows in which the one who takes the vow attempts to create a prohibition on an item by associating it with an item in an ineffective manner, rendering the vow void and leaving the item <b>permitted:</b> If one says: <b>That which I will eat of yours</b> will be <b>non-sacred [<i>ḥullin</i>];</b> or: That which I will eat of yours will be <b>like pig meat;</b> or: <b>Like</b> an object of <b>idol worship;</b> or: <b>Like</b> the <b>hides</b> of animal offerings <b>whose hearts were removed</b> as a form of idol worship, and it is therefore prohibited to derive benefit from those animals; or: <b>Like animal carcasses and animals with a wound that will cause them to die within twelve months [<i>tereifot</i>];</b> or: <b>Like</b> non-kosher <b>repugnant creatures and</b> non-kosher <b>creeping animals;</b> or: <b>Like the <i>ḥalla</i> of Aaron,</b> the first priest, <b>or like his <i>teruma</i>;</b> in all these cases, the food is <b>permitted.</b> Although none of these items may be eaten, they are forbidden by Torah law, not by means of a vow. Therefore, it is impossible to extend their prohibition to other items by means of a vow that associates them with those items. With regard to a man <b>who says to his wife: You are hereby to me like</b> my <b>mother,</b> i.e., deriving benefit from you should be forbidden to me like engaging in sexual intercourse with my mother, dissolution <b>is broached with him by</b> suggesting <b>a different extenuation,</b> i.e., a halakhic authority suggests other, extenuating circumstances that enable the dissolution of the vow. Although this vow does not take effect either, as engaging in sexual intercourse with one’s mother is prohibited by Torah law, by rabbinic law this is treated like an actual vow and requires dissolution by a halakhic authority, so <b>that he will not</b> take genuine vows <b>lightly.</b> With regard to one who says: <b>Sleeping is</b> forbidden <b>for me as if</b> it were <b>an offering [<i>konam</i>],</b> thereby prohibiting himself from sleeping; or: <b>Speaking is</b> <i>konam</i> <b>for me;</b> or: <b>Walking is</b> <i>konam</i> <b>for me;</b> or <b>one who says to his wife: Engaging in sexual intercourse with you is <i>konam</i> for me,</b> if he violates the vow <b>he is in</b> violation of the prohibition <b>“He shall not profane his word”</b> (Numbers 30:3). If one says: I take <b>an oath that I will not sleep,</b> or: <b>That I will not speak,</b> or: <b>That I will not walk,</b> this activity is <b>prohibited</b> to him. 
+As taught earlier (10a), one of the primary methods of taking a vow is by invoking an offering. The mishna provides several examples where invoking the term <i>korban</i> is not effective. If one says: <b>An offering [<i>korban</i>] that I will not eat of yours,</b> or: <b>This offering [<i>ha korban</i>] that I will eat of yours,</b> or: That which <b>I will not eat of yours</b> is <b>not an offering [<i>la korban</i>],</b> the food is <b>permitted.</b> If one says: <b>An oath</b> that <b>I will not eat of yours,</b> or: <b>This</b> is <b>an oath that I will eat of yours [<i>she’okhal lekha</i>],</b> or: <b>Not an oath that I will not eat of yours,</b> the food <b>is forbidden.</b> <b>This</b> rule, that oaths can render actions, which do not have actual substance, either prohibited or obligatory, <b>is a stringency of oaths vis-à-vis vows,</b> which do not take effect with regard to matters that do not have actual substance. <b>And</b> there is also <b>a stringency of vows vis-à-vis oaths. How so?</b> With regard to one who <b>said: Making a <i>sukka</i> is <i>konam</i> for me,</b> or: <b>Taking a <i>lulav</i> is</b> <i>konam</i> <b>for me,</b> or: <b>Donning phylacteries is</b> <i>konam</i> <b>for me, in</b> the case of <b>vows,</b> the items are rendered <b>forbidden,</b> and he may not perform the mitzva until the vow is dissolved. However, <b>in</b> the case of similar <b>oaths,</b> these items are <b>permitted, as one cannot take an oath to transgress the mitzvot.</b>
+<b>There is a vow within a vow.</b> It is possible to impose an additional prohibition, by means of a vow, on an item that is already forbidden by means of a vow. <b>But there is no oath within an oath.</b> If one takes an oath twice with regard to the same action, the second oath does not take effect. <b>How so?</b> If one <b>said: I am hereby a nazirite if I eat,</b> and then repeated: <b>I am hereby a nazirite if I eat, and</b> then <b>he ate, he is obligated</b> to observe naziriteship for thirty days <b>for each and every one</b> of the vows, as both vows took effect. However, if he said: I hereby take <b>an oath that I will not eat,</b> and repeated: I hereby take <b>an oath that I will not eat, and</b> then <b>he ate, he is liable</b> to bring an offering <b>for only one</b> violation of an oath.
+<b>Unspecified vows</b> are treated <b>stringently, but their specification,</b> if specification is necessary, is treated <b>leniently. How so?</b> If one <b>said: This</b> item is prohibited <b>to me like salted meat,</b> or: This item is prohibited to me <b>like</b> the <b>wine</b> used for <b>libations, if he vowed in reference to</b> meat or libations <b>of a peace-offering,</b> i.e., if he claimed that his intention was that the item will be forbidden to him like the salted meat of an offering, or like wine that is used for libations on the altar, it is <b>forbidden,</b> as he associated the item of the vow with an item forbidden by means of a vow, i.e., the offering. <b>If</b> he claims that <b>he vowed in reference to</b> meat or libations <b>of idol worship,</b> i.e., that the item will be like the salted meat of an offering for an idol, or like wine that is used for libations as idol worship, it is <b>permitted,</b> as the item of the vow was associated with an item forbidden by the Torah. By enabling the one who took the vow to later clarify his intent, the vow is treated leniently. <b>And if</b> the vow was <b>without specification,</b> i.e., the one who took the vow did not specify whether his intention was to associate the item with an offering for Heaven or to associate the item with idol worship, it is <b>forbidden.</b> Similarly, if one said: <b>This</b> item is <b>hereby</b> forbidden <b>to me</b> like an item dedicated to the Temple, <b>if</b> his intention was that it would be <b>like a dedication to Heaven,</b> which is a form of consecration, <b>it is forbidden. And if</b> his intention was that it would be <b>like a dedication to priests,</b> whereby one pledges his asset as a gift to priests, <b>it is permitted,</b> as this type of gift is not forbidden at all. <b>And if</b> he said it <b>without specification,</b> it is <b>forbidden.</b> Likewise, if he said: <b>This</b> item <b>is hereby</b> forbidden <b>to me like tithes, if he took a vow</b> with the intention that it would be <b>like the animal tithe,</b> it is <b>forbidden,</b> as the item of the vow was associated with an item forbidden by a vow. <b>And if</b> his intention was that it will be like the tithe <b>of the granary,</b> i.e., grain that is given to the Levites and has no sanctity, it is <b>permitted. And if</b> he said it <b>without specification,</b> it is <b>forbidden.</b> Similarly, if he said: <b>This</b> item <b>is hereby</b> forbidden <b>to me like <i>teruma</i>, if he took a vow</b> with the intention that it would be <b>like the collection of the</b> Temple treasury <b>chamber [<i>terumat halishka</i>],</b> which is a tax for the communal offerings, it is <b>forbidden,</b> his vow was associated with an item forbidden by a vow. <b>And if</b> his intention was that it would be like <i>teruma</i> <b>of the granary</b> that is given to the priests, it is <b>permitted,</b> as <i>teruma</i> is not an item forbidden by a vow. <b>And if</b> the vow was taken <b>without specification,</b> it is <b>forbidden.</b> This is <b>the statement of Rabbi Meir.</b> <b>Rabbi Yehuda says: Unspecified <i>teruma</i> in Judea is forbidden.</b> However, <b>in the Galilee it is permitted, as the people of the Galilee are unfamiliar with the collection of the chamber.</b> When they say <i>teruma</i> they are referring to the <i>teruma</i> allotted to the priests, which is familiar to them. Conversely, <b>unspecified dedications in Judea are permitted,</b> but <b>in the Galilee they are forbidden, as the people of the Galilee are unfamiliar with dedications</b> allotted <b>to the priests,</b> so when they say dedication they are referring to dedication to Heaven.
+One who <b>took a vow</b> by associating an item <b>with a dedication [<i>ḥerem</i>],</b> saying: This item is hereby forbidden to me like an item dedicated to the Temple, <b>and</b> then <b>said: I took a vow only with</b> the intention that it would be like <b>a sea net [<i>ḥermo shel yam</i>]</b> that is used to catch fish; or one who took a vow by associating an item <b>with an offering, and</b> then <b>said: I took a vow only with</b> reference to <b>offerings to kings,</b> i.e., a gift for a king, not an offering to God. Or one who said: <b>I am hereby an offering myself [<i>atzmi</i>], and</b> then <b>said: I took a vow only with</b> reference to <b>a bone [<i>etzem</i>] that I set aside for myself to vow with,</b> as <i>atzmi</i> means both myself and my bone, i.e., he set aside a bone so as to pretend to take a vow upon himself; or one who said: <b>Deriving benefit from me is <i>konam</i> for my wife, and</b> then <b>said: I took a vow only with regard to my first wife whom I divorced,</b> not with regard to my current wife. <b>For all</b> of the above vows, those who took them <b>do not</b> need to <b>request</b> of a halakhic authority to dissolve <b>them,</b> as the speaker interpreted the vows in a manner that caused them not to take effect at all. <b>However, if they requested</b> dissolution, apparently due to their being uncertain of their explanations, the court <b>punishes them and treats them stringently</b> and the vows are not dissolved. This is <b>the statement of Rabbi Meir.</b> <b>And the Rabbis say:</b> These vows are not treated stringently. Rather, dissolution <b>is broached with them by</b> suggesting <b>a different extenuation,</b> i.e., the halakhic authority suggests extenuating circumstances that undermine the vow but do not pertain to its wording. <b>And we teach them</b> that they should not take this kind of vow in the future, <b>in order that they will not take vows lightly.</b>
+
+Chapter 3
+
+<b>The Sages dissolved four</b> types of <b>vows</b> without the requirement of a request to a halakhic authority: <b>Vows of exhortation, vows of exaggeration, vows that are unintentional, and vows</b> whose fulfillment is impeded by <b>circumstances beyond</b> one’s <b>control.</b> The mishna explains: <b>Vows of exhortation</b> are those by which one encourages another using vow terminology that is exaggerated. <b>How so? One was selling an item and said: I will not lower</b> the price <b>for you</b> to less <b>than a <i>sela</i>,</b> as <b>that is <i>konam</i>,</b> forbidden <b>as if</b> it were <b>an offering,</b> for me. <b>And the other one,</b> the buyer, <b>says: I will not raise</b> my payment <b>to you</b> to <b>more than a shekel,</b> as <b>that is <i>konam</i></b> for me. In this case, one may assume that <b>both want</b> to complete the deal <b>at three dinars,</b> and they did not intend to vow but only exaggerated for purposes of bargaining. <b>Rabbi Eliezer ben Ya’akov says: Even one who wants to take a vow</b> prohibiting <b>another</b> from benefiting from him, but only in order <b>that he should eat with him,</b> not intending to take an actual vow, <b>should say to him</b> at the outset: <b>Any vow that I take in the future is void. And</b> this statement is effective, <b>provided that he remembers at the time of the vow</b> that his intent at the beginning of the year was to render it void.
+<b>Vows of exaggeration</b> that the Sages dissolved without a request to a halakhic authority, as described in the first mishna in the chapter, include the following examples. If <b>one said</b> concerning a certain item: It is <b><i>konam</i></b> for me <b>if I did not see on this road</b> as many people <b>as those who ascended</b> from <b>Egypt,</b> or if he said: It is <i>konam</i> for me <b>if I did not see a snake</b> as large <b>as</b> the <b>beam of an olive press,</b> in these cases the speaker did not intend to vow but used hyperbole to demonstrate a point, and it is understood by others that the expression is not to be taken literally. What are examples of <b>vows that are unintentional</b> that are dissolved, as taught at the beginning of the chapter? One who vows: This loaf is forbidden to me as if it were an offering [<i>konam</i>] <b>if I ate or if I drank, and</b> then <b>he remembers that he ate or drank.</b> Or, one who vows: This loaf is <i>konam</i> for me if <b>I</b> will <b>eat or</b> if <b>I</b> will <b>drink, and he</b> then <b>forgets and eats or drinks.</b> Also, <b>one</b> who <b>said: Benefiting from me is <i>konam</i> for my wife because she stole my purse or she hit my son, and</b> then <b>it became known that she had not hit him or it became known that she had not stolen.</b> The mishna lists another example of an unintentional vow: <b>One</b> who <b>saw</b> people entering his courtyard and <b>eating figs, and</b> because he did not want them to do so <b>he said:</b> The figs are forbidden <b>to you</b> like <b>an offering. And</b> then <b>it was found</b> that <b>his father and brother</b> were in the group, <b>and there were others with them</b> as well, and certainly he did not intend to take a vow prohibiting his father and brother from eating the figs. In such a case, <b>Beit Shammai says: They,</b> his father and brother, <b>are permitted</b> to eat the figs, <b>and those</b> others <b>that were with them are prohibited</b> from doing so. <b>And Beit Hillel says:</b> Both <b>these and those are permitted</b> to eat the figs, as will be clarified in the Gemara.
+What are examples of <b>vows</b> impeded by <b>circumstances beyond</b> one’s <b>control?</b> If <b>one’s friend took a vow with regard to him that he should eat with him, and he became sick, or his son became sick, or a river</b> that he was unable to cross <b>barred him</b> from coming, <b>these are</b> examples of <b>vows</b> whose fulfillment are impeded by <b>circumstances beyond</b> one’s <b>control.</b> They are not binding and do not require dissolution.
+<b>One may take a vow to murderers,</b> i.e., people suspected of killing others over monetary matters; <b>or to robbers [<i>ḥaramin</i>]; or to tax collectors</b> who wish to collect tax, <b>that</b> the produce in his possession <b>is <i>teruma</i> although it is not <i>teruma</i>.</b> One may also take a vow to them <b>that</b> the produce in his possession <b>belongs to the house of the king, although it does not belong to the house of the king.</b> One may take a false vow to save himself or his possessions, as a statement of this sort does not have the status of a vow. <b>Beit Shammai say: One may vow</b> in such a case, although he has no intention that his words be true, <b>using every</b> means of taking a vow or making a prohibition in order to mislead those people, <b>except for by</b> taking of <b>an oath,</b> due to its more stringent nature. <b>And Beit Hillel say:</b> One may mislead them <b>even by</b> taking <b>an oath.</b> <b>Beit Shammai say:</b> When negotiating with a robber, <b>one should not initiate by</b> taking <b>a vow for him</b> unless the robber does not believe his claim, in which case he may take a vow to reinforce his words. <b>And Beit Hillel say: He may even initiate</b> by taking a vow <b>to him. Beit Shammai say:</b> One may take a vow only <b>about that which</b> the robber <b>compels him to take a vow</b> but may not add to it. <b>And Beit Hillel say:</b> One may take a vow <b>even about that which he does not compel him to take a vow.</b> The mishna explains the previous statement: <b>How</b> so? If the extortionist <b>said to him</b> that he should <b>say: Benefiting from me is <i>konam</i> for my wife</b> if the vow is not true, <b>and he said: Benefiting from me is <i>konam</i> for my wife and my children, Beit Shammai say: His wife is permitted</b> to benefit from him, since the extortionist demanded that he take that vow, <b>but his children,</b> whom he added of his own accord, <b>are prohibited</b> from benefiting from their father. <b>And Beit Hillel say: Both these and those are permitted</b> to benefit from him.
+If one sees his property in danger of being destroyed, and takes a vow stating, for example: <b>These saplings are</b> like <b>an offering if they are not cut</b> down, or: <b>This garment is</b> like <b>an offering if it is not burned,</b> these items are consecrated if the saplings remain standing or if the garment is not burned. In addition, <b>they are subject to</b> the possibility of <b>redemption</b> just as other items consecrated for maintenance of the Temple may be redeemed. But if one said: <b>These saplings are</b> like <b>an offering until they are cut</b> down, or: <b>This garment is</b> like <b>an offering until it is burned,</b> then <b>they are not subject to</b> the possibility of <b>redemption.</b>
+In the case of <b>one who takes a vow</b> that he will not derive benefit <b>from seafarers,</b> he is <b>permitted</b> to benefit <b>from those who live on dry land.</b> But if he takes a vow not to derive benefit <b>from those who live on dry land,</b> he is also <b>prohibited</b> from deriving benefit <b>from seafarers, because seafarers are included</b> within the category of <b>those who live on dry land.</b> The mishna now defines seafarers: <b>Not like those that travel</b> by ship <b>from Akko to Jaffa,</b> which is a short trip, <b>but rather one who customarily departs [<i>lefaresh</i>]</b> to distant locations, e.g., foreign countries.
+<b>One who takes a vow</b> not to derive benefit <b>from those who see the sun</b> is <b>prohibited</b> from deriving benefit <b>even from</b> the <b>blind,</b> although they see nothing. This is <b>because he meant only</b> to include all <b>those that the sun sees,</b> i.e., shines upon with light.
+<b>One who takes a vow</b> not to derive benefit <b>from</b> those that have <b>dark heads [<i>sheḥorei harosh</i>]</b> is <b>prohibited</b> from deriving benefit <b>from those that are bald,</b> although they have no hair at all, <b>and</b> from the <b>elderly</b> who have white hair. This is because the term is not to be understood in its simple meaning but rather in a broader manner. <b>But</b> he is <b>permitted</b> to derive benefit <b>from women and from children, because only men are called:</b> Those with <b>dark heads.</b>
+<b>One who takes a vow</b> not to derive benefit <b>from those that are born [<i>yeludim</i>]</b> is <b>permitted</b> to derive benefit from <b>those who will be born [<i>noladim</i>]</b> after the time of the vow. But if one takes a vow not to derive benefit <b>from those who will be born,</b> he is also <b>prohibited</b> from deriving benefit <b>from those that are</b> already <b>born</b> at the time of the vow. <b>Rabbi Meir permits</b> deriving benefit <b>even from those that are</b> already <b>born</b> at the time of the vow because he holds that the one taking the vow was precise in prohibiting only those that will be born. <b>And the Rabbis say: He intended</b> to include with this expression <b>only one whose nature is to be born.</b> Therefore, both those who will be born and those who were already born are included in the vow.
+<b>One who takes a vow</b> that deriving benefit <b>from</b> those <b>who rest on Shabbat</b> is forbidden to him is <b>prohibited</b> from deriving benefit <b>from a Jew, and</b> he is also <b>prohibited</b> from deriving benefit <b>from Samaritans [<i>Kutim</i>]</b> because they are also Shabbat observers. One who takes a vow that deriving benefit <b>from those who eat garlic</b> on Shabbat night is forbidden to him is <b>prohibited</b> from deriving benefit <b>from a Jew, and</b> he is also <b>prohibited</b> from benefiting <b>from Samaritans.</b> However, if one takes a vow that deriving benefit <b>from those who ascend</b> to <b>Jerusalem</b> is forbidden to him, he is <b>prohibited</b> from deriving benefit <b>from a Jew, but</b> he is <b>permitted</b> to benefit <b>from Samaritans</b> because they do not ascend to Jerusalem, but rather, to Mount Gerizim.
+If one says: The property <b>of</b> the <b>descendants of Noah is <i>konam</i></b> for me, and for <b>that</b> reason <b>I will not benefit</b> from it, he is <b>permitted</b> to derive benefit <b>from a Jew but prohibited</b> from deriving benefit <b>from the nations of the world.</b> If one says: The property <b>of the offspring of Abraham</b> is forbidden to me, and for <b>that</b> reason <b>I will not benefit</b> from it, <b>he is prohibited</b> from deriving benefit <b>from a Jew but permitted</b> to derive benefit <b>from the nations of the world.</b> If one says: The property of <b>a Jew is</b> forbidden to me, and for <b>that</b> reason <b>I will not benefit</b> from it, <b>he may purchase</b> items from a Jew <b>for more</b> than the market price <b>and may sell</b> items to a Jew <b>for less</b> than the market price, so that he does not derive benefit from the transactions. If one says: <b>Benefit from me is</b> forbidden <b>to a Jew, he may purchase</b> items from a Jew <b>for less</b> than the market price <b>and may sell</b> items to a Jew <b>for more</b> than the market price, so that he does not derive benefit from the transactions. <b>But</b> although this would be permitted, <b>they do not listen to him,</b> i.e., people will generally not agree to deal with him in a manner that causes them a loss in every transaction. If one says: The property of a Jew is forbidden to me, and for <b>that</b> reason <b>I will not benefit from them, and</b> my property is forbidden to a Jew and <b>they</b> will not benefit <b>from me,</b> in this case <b>he may benefit from the nations of the world</b> but not from a Jew, and a Jew may not benefit from him. If one says: <b>Benefiting from those who are uncircumcised is <i>konam</i> for me,</b> he is <b>permitted</b> to derive benefit <b>from uncircumcised Jews</b> because they are not regarded as uncircumcised, <b>but he is prohibited</b> from deriving benefit <b>from the circumcised of the nations of the world.</b> Conversely, if he said: <b>Benefiting from those who are circumcised</b> is <i>konam</i> <b>for me, he is prohibited</b> from deriving benefit even <b>from uncircumcised Jews and</b> he is <b>permitted</b> to derive benefit <b>from the circumcised of the nations of the world, as</b> the term <b>uncircumcised is used only to name the nations of the world, as it is stated: “For all the nations are uncircumcised, but all the house of Israel are uncircumcised in the heart”</b> (Jeremiah 9:25), <b>and it says: “And this uncircumcised Philistine shall be”</b> (I Samuel 17:36), <b>and it says: “Lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph”</b> (II Samuel 1:20). These verses indicate that ordinary gentiles are referred to as uncircumcised, regardless of whether they are actually circumcised. <b>Rabbi Elazar ben Azarya says: The foreskin is repulsive, as</b> is evident from the fact that <b>the wicked are disgraced through it, as it is stated:</b> “Behold, the days come, says the Lord, that I will punish all them that are circumcised in their uncircumcision: Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners of their hair polled, that dwell in the wilderness; <b>for all the nations are uncircumcised,</b> but all the house of Israel are uncircumcised in the heart” (Jeremiah 9:25), which indicates that there is an element of disgrace associated with the foreskin. <b>Rabbi Yishmael says:</b> So <b>great is</b> the mitzva of <b>circumcision that thirteen covenants were sealed with regard to it,</b> for the word covenant appears thirteen times in the biblical passage that discusses circumcision (Genesis, chapter 17). <b>Rabbi Yosei says:</b> So <b>great is</b> the mitzva of <b>circumcision that it overrides the strict</b> <i>halakhot</i> of <b>Shabbat,</b> as circumcision is performed even if the eighth day following the birth of a son occurs on Shabbat, despite the fact that circumcision violates the prohibition of labor on Shabbat. <b>Rabbi Yehoshua ben Korḥa says: Great is</b> the mitzva of <b>circumcision,</b> as is evident from the fact <b>that</b> the punishment of <b>Moses the righteous for</b> not circumcising his son when he was capable of doing so <b>was not postponed</b> for even <b>a full hour</b> (see Exodus 4:24–26). <b>Rabbi Neḥemya says:</b> So <b>great is</b> the mitzva of <b>circumcision that it overrides</b> the prohibitions associated with <b>leprosy.</b> If leprosy is found on the foreskin of an infant, although it is generally prohibited to cut the afflicted area, it is permitted to do so to perform the mitzva of circumcision. <b>Rabbi</b> Yehuda HaNasi <b>says:</b> So <b>great is</b> the mitzva of <b>circumcision that</b> despite <b>all the mitzvot that Abraham our Patriarch did,</b> he <b>was not called wholehearted until he circumcised</b> himself, <b>as it is stated</b> at the time that the mitzva was given to him: <b>“Walk before Me and you should be wholehearted”</b> (Genesis 17:1). <b>Alternatively,</b> so <b>great is</b> the mitzva of <b>circumcision that if not for it the Holy One, Blessed be He, would not have created His world, as it is stated: “Thus says the Lord: If My covenant be not with day and night, I would not have appointed the ordinances of heaven and earth”</b> (Jeremiah 33:25), and the covenant that exists day and night is the covenant of circumcision, as it is always found on the person’s body.
+
+Chapter 4
+
+<b>The difference between one for whom benefit from another is forbidden by vow [<i>hamuddar hana’a meḥaveiro</i>] and one for whom</b> benefit <b>from his food is forbidden by vow</b> concerns <b>only setting foot</b> on the other person’s property <b>and</b> borrowing from that person <b>utensils that one does not use</b> in <b>preparation of food</b> but for other purposes. Those two benefits are forbidden to the former but permitted to the latter. Therefore, with regard to <b>one for whom</b> benefit <b>from another’s food is forbidden by vow,</b> that person <b>may not lend him</b> utensils used in the preparation of food, e.g., <b>a sieve, or a strainer, or a millstone, or an oven. However, he may lend him a garment, or a finger ring, or a cloak, or nose rings,</b> as these are not used in the preparation of food. However, he may not lend them to one for whom benefit from him is forbidden by vow. <b>And</b> with regard to <b>any item that one does not use in the preparation of food,</b> in <b>a place where one rents</b> items <b>of that kind,</b> that item is <b>forbidden.</b> Meaning, one for whom benefit from another is forbidden by vow is prohibited from borrowing this type of item from the one who vowed and imposed the prohibition. This is because one can use the money saved by borrowing the item rather than renting it to purchase food.
+With regard to <b>one prohibited by vow from deriving benefit from another,</b> if that other person chooses, <b>he may contribute the half-shekel</b> to the Temple <b>on his</b> behalf, <b>and repay his debt, and return his lost item to him,</b> and the one prohibited from benefiting is not considered to have benefited from him. In <b>a place where one takes payment</b> for returning a lost item, that <b>benefit should fall into</b> the category of <b>consecrated</b> Temple property.
+The mishna proceeds to list other tasks that one may perform for someone who is prohibited by vow from benefiting from him. <b>And he separates his <i>teruma</i> and his tithes,</b> provided that it is <b>with the knowledge</b> and consent of the owner of the produce. <b>And he sacrifices for him the bird nests,</b> i.e., pairs of birds, pigeons and turtledoves, <b>of <i>zavin</i></b> (see Leviticus 15:13–15); <b>the bird nests of <i>zavot</i></b> (see Leviticus 15:28–30); <b>the bird nests of women after childbirth</b> (see Leviticus 12:6–8); <b>sin-offerings; and guilt-offerings. And he teaches him midrash, <i>halakhot</i>, and <i>aggadot</i>, but he may not teach him Bible. However, he may teach his sons and daughters Bible.</b> <b>And</b> with regard to one for whom benefit from another is forbidden by vow, that other person <b>may feed</b> his <b>wife and children, although</b> the one who is bound by the vow <b>is obligated in their support</b> and benefits when another supports them. <b>And he may not feed his animal, whether</b> it is <b>a kosher</b> animal or <b>whether</b> it is <b>a non-kosher</b> animal. <b>Rabbi Eliezer says: He may feed the non-kosher</b> animal, <b>and he may not feed the kosher</b> animal. The Rabbis <b>said to him: What is</b> the difference <b>between kosher and non-kosher</b> animals in this respect? Rabbi Eliezer <b>said to them: The kosher</b> animal’s <b>being</b> belongs <b>to Heaven, and</b> the animal’s <b>body is</b> the property of its owner, as he can eat it. Therefore, the owner benefits directly when another feeds his animal. <b>And a non-kosher</b> animal, both <b>its being and its body</b> belong <b>to Heaven,</b> as it is prohibited for its owner to eat its meat. The Rabbis <b>said to him: The non-kosher</b> animal <b>too, its being</b> belongs <b>to Heaven, and its body is</b> the property of its owner, because if the owner chooses, <b>he sells it to gentiles or feeds it to dogs.</b>
+In the case of <b>one for whom benefit from another is forbidden by vow and he enters</b> his house <b>to visit him, he stands</b> there <b>but does not sit. And</b> that other person <b>heals him</b> with <b>a cure</b> of the <b><i>nefesh</i> but not a cure of <i>mamon</i>.</b> <b>And</b> with regard to another person who is prohibited from deriving benefit from him, <b>one may bathe with him in a large bath [<i>ambati</i>],</b> in which his presence does not affect the other person. <b>However,</b> he may <b>not</b> bathe with him <b>in a small</b> bath, as his presence moderates the temperature of water if it is too hot or too cold, thereby benefiting the other person. <b>And he may sleep with him in</b> one <b>bed.</b> <b>Rabbi Yehuda says:</b> That is permitted <b>during the days of summer, but</b> he may <b>not</b> sleep with him in one bed <b>during the rainy season,</b> i.e., the winter, <b>because he benefits him</b> by warming the bed. <b>And he may recline with him on a divan</b> even during the rainy season, as no benefit is involved. <b>And he may eat with him at</b> the same <b>table, but not from</b> a common <b>platter</b> from which several people eat, as if one leaves food on the platter, the other derives benefit from him. <b>However, he may eat with him from a platter that returns</b> to the host, as everyone takes a small portion and leaves food on the platter. No benefit is derived. Since there is enough food for everyone, none of the diners receives part of another’s portion. <b>One may neither eat with him from the large vessel</b> of food placed <b>before the laborers, nor may he work with him in</b> the same <b>row in a vineyard;</b> this is <b>the statement of Rabbi Meir. And the Rabbis say: He may work</b> in the same row with him provided that <b>he is at a distance from him.</b> If he is close, the other would derive forbidden benefit from him.
+In the case of <b>one for whom benefit from another is forbidden, before,</b> i.e., a year other than <b>the Sabbatical Year, he may neither enter the field</b> of that other person, <b>nor eat from</b> the produce that leans out of the field, even if he does not enter the field. <b>And during the Sabbatical Year,</b> when the produce of the trees is ownerless, <b>he may not enter his field; however, he may eat from the growths that lean</b> out of the field, as the produce does not belong to the other person. If <b>one vowed before the Sabbatical Year</b> that benefit <b>from</b> another’s <b>food</b> is forbidden for him, <b>he may enter his field; however, he may not eat of the produce. And during the Sabbatical Year, he may enter</b> the field <b>and may eat</b> the produce.
+In the case of <b>one for whom benefit from another is forbidden by vow,</b> that other person <b>may neither lend</b> an item <b>to him nor borrow</b> an item <b>from him.</b> Similarly, <b>he may neither lend</b> money <b>to him nor borrow</b> money <b>from him. And he may neither sell</b> an item <b>to him nor purchase</b> an item <b>from him.</b> <b>One said to</b> another: <b>Lend me your cow.</b> The other person <b>said to him:</b> My cow <b>is not available.</b> The one seeking to borrow the cow responded angrily: <b>Plowing my field with</b> this cow <b>is <i>konam</i> forever. If it was his</b> typical <b>manner to plow</b> the field himself, then it is <b>prohibited</b> for <b>him</b> to plow his field with that cow <b>but</b> it is <b>permitted</b> for <b>every</b> other <b>person. If it is not his</b> typical <b>manner to plow</b> the field himself, and he has others plow for him, it is <b>prohibited</b> for <b>him and</b> for <b>every</b> other <b>person</b> to plow his field with that cow, because his intent was to render benefit from plowing with this cow forbidden.
+In the case of <b>one for whom benefit from another is forbidden by vow and</b> who <b>does not have anything to eat,</b> the one from whom benefit is forbidden <b>goes to the shopkeeper and says</b> to him: <b>So-and-so vowed that benefit from me is forbidden</b> for him <b>and I do not know what I will do.</b> After grasping his intent, the shopkeeper <b>gives</b> food <b>to</b> the one for whom benefit is forbidden, <b>and</b> then the shopkeeper <b>comes and takes</b> payment for the food <b>from that</b> one who spoke to him. Similarly, if the <b>house</b> of one for whom benefit is forbidden by a vow <b>was to be built, his fence to be erected,</b> or <b>his field to be harvested,</b> and laborers were required but he had no money to hire them, the one from whom benefit is forbidden <b>goes to the laborers and says</b> to them: <b>Benefit from me is forbidden by vow to so-and-so and I do not know what I will do. And</b> the laborers <b>perform</b> those tasks <b>with him, and come and take payment</b> for their labor <b>from that</b> person who approached them.
+<b>If</b> the one who vowed to render benefit from him forbidden and the one for whom benefit is forbidden <b>were traveling</b> together <b>along the road and</b> the one for whom benefit is forbidden <b>does not have anything to eat,</b> the one who from whom benefit is forbidden <b>gives</b> food <b>to one</b> other person <b>as a gift, and</b> it is <b>permitted</b> for <b>that</b> person for whom benefit is forbidden to eat the food because it no longer belongs to the one from whom benefit is forbidden. <b>If there is no other</b> person <b>with them,</b> the one who vowed <b>places</b> the food <b>on the</b> nearest <b>rock or on the</b> nearest <b>fence and says: These</b> food items <b>are hereby rendered ownerless</b> and are available <b>to anyone who wants</b> them. Then <b>that</b> person for whom benefit is forbidden <b>takes and eats</b> the food. <b>Rabbi Yosei prohibits</b> doing so.
+
+Chapter 5
+
+<b>Partners who vowed</b> not to derive <b>benefit from one another are prohibited from entering into a courtyard</b> that they jointly own, since each one has a portion in it and benefits from the share owned by the other, thereby leading to a violation of the vow. <b>Rabbi Eliezer ben Ya’akov says:</b> It is permitted for both to use the courtyard, as it can be said that since each has a portion in the courtyard; <b>this one enters into his own</b> portion <b>and that one enters into his own</b> portion. <b>And</b> all agree that <b>they are both prohibited from setting up a mill or an oven</b> in the jointly owned courtyard, <b>or to raise chickens</b> in it. If only <b>one of the</b> partners <b>was prohibited by a vow from deriving benefit from the other, he may not enter the courtyard. Rabbi Eliezer ben Ya’akov says: He can say to</b> the partner: <b>I am entering into my own</b> portion <b>and I am not entering into your</b> portion. <b>And</b> the court <b>forces the one who took</b> such <b>a vow to sell his portion</b> so that he does not cause the other to transgress.
+If <b>someone from the marketplace is prohibited by a vow from deriving benefit from one of the</b> partners, <b>he may not enter a courtyard</b> of the partners, since it belongs partly to the one from whom he may not benefit. <b>Rabbi Eliezer ben Ya’akov says: He can say to him: I am entering into the</b> portion <b>of another</b> resident of the courtyard <b>and I am not entering your</b> own portion since it does not belong entirely to you.
+With regard to <b>one prohibited by a vow from deriving benefit from another and he has a bathhouse or an olive press in the city that is leased out</b> and available for public use, <b>if</b> the one who took the vow <b>has a right</b> to profits from <b>usage in</b> the property, i.e., he retains some rights in the property and has not leased them out completely, it is <b>forbidden</b> for the one who took the vow to use it. If <b>he has no right of usage in the</b> property, it is <b>permitted.</b> With regard to one <b>who says to another: Entering your house is <i>konam</i> for me, or: Purchasing your field</b> is <i>konam</i> <b>for me,</b> then if <b>he,</b> i.e., the owner of the house or field, <b>dies or sells</b> the house <b>to another,</b> it is <b>permitted</b> for the one who took the vow to enter the house or purchase the field, as it is no longer in the possession of the prior owner. But if he said: <b>Entering this house is <i>konam</i> for me,</b> or: <b>Purchasing this field</b> is <i>konam</i> <b>for me,</b> then even if the owner <b>dies or sells it to another,</b> it is <b>forbidden.</b>
+If someone says to another: <b>I am hereby</b> forbidden <b>to you</b> like an item <b>dedicated</b> to the Temple, then <b>the one prohibited by</b> the <b>vow is prohibited</b> from benefiting from the possessions of the one who took the vow. If someone says: <b>You are hereby</b> forbidden <b>to me</b> like an item <b>dedicated</b> to the Temple, then <b>the one who took the vow is prohibited</b> from benefiting from the possessions of the other. If he says: <b>I am hereby</b> forbidden <b>to you and you are</b> hereby forbidden <b>to me</b> like an item dedicated to the Temple, <b>both are prohibited</b> from benefiting from the possessions of the other. <b>But</b> it is <b>permitted for both of them</b> to benefit <b>from</b> the <b>objects belonging to those who ascended from Babylonia,</b> i.e., common property of the nation as a whole, which is not considered to be the property of any individual. <b>But it is prohibited</b> for them to benefit <b>from objects of that city,</b> which are considered to be jointly owned by all its residents. 
+<b>And what are</b> examples of <b>objects belonging to those who ascended from Babylonia? For example, the Temple Mount, and the</b> Temple <b>Courtyards, and the</b> water <b>cistern in the middle of the road. And what are objects of that city? For example, the</b> city <b>square, and the bathhouse, and the synagogue, and the ark</b> which houses the Torah scrolls, <b>and the</b> Torah <b>scrolls. And one who writes,</b> i.e., signs, <b>his portion</b> of the shared objects of that city over <b>to the <i>Nasi</i>.</b> <b>Rabbi Yehuda says:</b> This is the <i>halakha</i> with regard to <b>both</b> one who <b>writes</b> his portion over <b>to the <i>Nasi</i> and one</b> who <b>writes</b> it over <b>to a common person.</b> Rabbi Yehuda adds: <b>What</b> is the difference <b>between</b> one who <b>writes</b> it over <b>to the <i>Nasi</i> and</b> one who <b>writes</b> it over <b>to a common person? That one who writes</b> it <b>to the <i>Nasi</i> need not</b> formally <b>confer possession</b> of the item, whereas one who writes it over <b>to a common person must confer possession</b> to him. <b>And the Rabbis say: Both this</b> one <b>and that</b> one <b>must confer possession,</b> and <b>they</b> specifically <b>mentioned the <i>Nasi</i> only</b> so as to speak <b>in the present,</b> addressing situations that were prevalent. <b>Rabbi Yehuda says: The people of Galilee do not have to write</b> their portion over to the <i>Nasi</i> <b>because their fathers already wrote</b> it <b>for them,</b> declaring that all the public property belongs to him.
+With regard to <b>one who is prohibited by a vow from deriving benefit from another and he does not have anything to eat,</b> the other <b>may give</b> the food <b>to someone else as a gift and he is</b> then <b>permitted</b> to eat <b>it.</b> The mishna recounts: <b>An incident</b> occurred <b>involving someone in</b> the city of <b>Beit Ḥoron whose father had vowed not to derive benefit from him, and</b> the son <b>was marrying off his</b> own <b>son</b> and wanted his father to be able to participate in the wedding meal. <b>And</b> he therefore <b>said to another: The courtyard</b> where the wedding will take place <b>and</b> the wedding <b>meal are given before you</b> as a gift, but <b>only so that my father will come and eat with us at the meal.</b> The recipient <b>said: If they are mine, they are</b> all <b>hereby consecrated to Heaven,</b> i.e., the Temple, and are forbidden to everyone. The son <b>said to him</b> in anger: And <b>did I give you my</b> property <b>so that you should consecrate it to Heaven? He,</b> the recipient, <b>said to him: You gave me your</b> property <b>only</b> so that <b>you and your father would eat and drink and</b> thereby <b>appease each other, and the sin</b> of transgressing the vow would <b>be hung on his,</b> i.e., my, <b>head,</b> as I enabled the transgression. <b>The Sages</b> therefore <b>said: Any gift that is not</b> so absolute so <b>that if</b> the recipient <b>were to consecrate</b> the gift <b>it would be consecrated, is not a gift.</b> In other words, in order for it to be a gift, the recipient must have the ability to consecrate it.
+
+Chapter 6
+
+In the case of <b>one who vows</b> that <b>cooked foods</b> are forbidden to him, he is <b>permitted</b> to eat <b>roasted and boiled</b> foods, as they are not defined as cooked. If one <b>said: Cooked</b> food <b>is <i>konam</i></b> for me, and for <b>that</b> reason <b>I will not taste</b> it, he is <b>prohibited from</b> tasting <b>a loose cooked</b> food <b>but</b> is <b>permitted to</b> taste <b>a thick</b> one, which people do not generally refer to as a cooked food. <b>And</b> he is likewise <b>permitted to</b> eat <b>a <i>turemuta</i> egg and the <i>remutza</i> gourd,</b> as they are not considered cooked foods either. 
+In the case of <b>one who vows</b> that food <b>cooked in a dish</b> is forbidden to him, he is <b>prohibited</b> from deriving benefit <b>only from</b> food that is <b>cooked by boiling</b> it in a dish. However, if <b>one said: That which enters into a dish is <i>konam</i></b> for me, and for <b>that</b> reason <b>I will not taste</b> it, he is <b>prohibited</b> from tasting <b>anything cooked in a dish.</b> 
+One who vows that <b>pickled food</b> is forbidden <b>to</b> him is <b>prohibited from</b> eating <b>only pickled vegetables,</b> as that is what people usually mean when referring to pickled food. However, if he says: <b>Pickled food</b> is <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> it, <b>he is prohibited</b> from tasting <b>all pickled</b> foods. Similarly, one who vows that <b>boiled food</b> is forbidden <b>to</b> him <b>is prohibited from</b> eating <b>only boiled meat,</b> as that is the common meaning of the expression boiled food. On the other hand, if he says: <b>Boiled food</b> is <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> it, <b>he is prohibited from</b> eating <b>all boiled foods.</b> One who vows that <b>roasted food</b> is forbidden <b>to</b> him <b>is prohibited from</b> eating <b>only roasted meat;</b> this is <b>the statement of Rabbi Yehuda.</b> However, if one says: <b>Roasted food</b> is <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> it, <b>he is prohibited from</b> eating <b>all roasted foods.</b> One who vows that <b>salted food</b> is forbidden <b>to</b> him <b>is prohibited from</b> eating <b>only salted fish,</b> as that is the common meaning of the expression salted food. If, on the other hand, he says: <b>Salted food</b> is <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> it, <b>he is prohibited from</b> eating <b>all salted foods.</b> 
+If one says: <b>Fish</b> or <b>fishes</b> are <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> them, <b>he is prohibited from</b> eating all of <b>them, whether large</b> fish <b>or small, whether salted or unsalted, whether raw or cooked. But he is permitted</b> to taste <b>minced sardines and</b> to taste <b>fish brine,</b> as these are not included in the common meaning of the word fish. <b>One who vows</b> that <b><i>tzaḥana</i>,</b> a concoction of whole and chopped fish, is forbidden <b>to</b> him <b>is prohibited from</b> eating <b>minced sardines</b> as well, <b>but he is permitted</b> to eat <b>fish brine and fish gravy [<i>morays</i>]. One who vows</b> that <b>minced sardines</b> are forbidden <b>to</b> him <b>is prohibited from</b> eating <b>fish brine and from</b> eating <b>fish gravy.</b> 
+<b>One who vows</b> that <b>milk</b> is forbidden <b>to</b> him <b>is permitted to</b> partake of <b>whey [<i>kum</i>],</b> the liquid that separates from milk when it is made into cheese. <b>But Rabbi Yosei prohibits</b> him from partaking of whey. If one vows that <b>whey</b> is forbidden <b>to</b> him, <b>he is permitted to</b> partake of <b>milk. Abba Shaul says: One who vows</b> that <b>cheese</b> is forbidden <b>to</b> him <b>is prohibited</b> from eating <b>it whether</b> it is <b>salted or unsalted. </b>
+One who vows that <b>meat</b> is forbidden <b>to</b> him <b>is permitted</b> to eat <b>gravy and sediments of boiled meat [<i>kifa</i>]. But Rabbi Yehuda</b> maintains that he is <b>prohibited</b> from eating them. <b>Rabbi Yehuda said:</b> There was <b>an incident</b> where one took such a vow <b>and Rabbi Tarfon prohibited us from</b> even <b>eggs that were cooked with</b> meat. The Rabbis <b>said to him: Indeed so,</b> but <b>when</b> is this the <i>halakha</i>? <b>When he says: This meat is</b> forbidden <b>to me,</b> referring to a specific piece of meat. This is <b>because</b> in the case of <b>one who vows</b> that <b>an item</b> is forbidden <b>to</b> him, <b>and it becomes mixed into another</b> item, <b>if</b> the latter <b>contains</b> an amount of the forbidden food <b>that gives</b> it <b>flavor,</b> i.e., the forbidden food can be tasted in the permitted food, the mixture <b>is forbidden.</b> However, if one vows that meat in general is forbidden to him, without specifying a particular piece, only the meat itself is forbidden, not the gravy, sediments, or eggs cooked with that meat. 
+Likewise, <b>one who vows</b> that <b>wine</b> is forbidden <b>to</b> him <b>is permitted to</b> eat <b>a cooked dish that has the flavor of wine.</b> However, if <b>he said: Wine is <i>konam</i></b> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> it, <b>and</b> the wine <b>fell into a cooked dish, if</b> the dish <b>contains</b> an amount of the wine <b>that gives</b> it <b>flavor, it is forbidden.</b> <b>One who vows</b> that <b>grapes</b> are forbidden <b>to</b> him is <b>permitted to</b> partake of <b>wine.</b> One who vows that <b>olives</b> are forbidden <b>to</b> him <b>is permitted to</b> partake of <b>oil.</b> However, if one <b>said: Olives and grapes are <i>konam</i></b> for me, and for <b>that</b> reason <b>I will not taste these</b> items, he is <b>prohibited</b> from tasting <b>them and</b> the wine and oil <b>that emerge from them.</b> 
+<b>One who vows</b> that <b>dates</b> are forbidden <b>to</b> him <b>is permitted to</b> eat <b>date honey.</b> One who vows that <b>late grapes</b> are forbidden <b>to</b> him <b>is permitted to</b> eat <b>vinegar of late grapes. Rabbi Yehuda ben Beteira says:</b> In the case of <b>any</b> food <b>that the name of its derivative is called after its</b> name, i.e., the liquid that emerges from it bears its name, e.g., date honey or vinegar of late grapes, <b>and one vows</b> that the item itself, e.g., the grape, is forbidden to him, he is also <b>prohibited from</b> consuming the liquid <b>that emerges from it. But the Rabbis permit</b> this. 
+<b>One who vows</b> that <b>wine</b> is forbidden <b>to</b> him <b>is permitted</b> to partake of <b>apple wine,</b> i.e., cider, as the unspecified term wine refers only to grape wine. One who vows that <b>oil is</b> forbidden <b>to</b> him is <b>permitted</b> to partake of <b>sesame oil,</b> as the unspecified term oil refers only to olive oil. One who vows that <b>honey</b> is forbidden to him is <b>permitted</b> to eat <b>date honey,</b> as the unspecified term honey refers only to bee honey. One who vows that <b>vinegar</b> is forbidden to him is <b>permitted</b> to partake of <b>vinegar of late grapes,</b> as vinegar is typically made from wine. One who vows that <b>leeks</b> are forbidden to him is <b>permitted</b> to eat <b><i>kaflutot</i>,</b> a type of leek. One who vows that <b>vegetables</b> are forbidden to him is <b>permitted</b> to eat wild <b>field vegetables, as this</b> type of vegetable has <b>a modifier</b> and is not referred to by the unspecified term vegetable. 
+One who vows that <b>cabbage</b> is forbidden <b>to</b> him <b>is prohibited from</b> eating <b><i>ispargus</i>,</b> as that is a type of cabbage. However, one who vows that <b><i>ispargus</i></b> is forbidden <b>to</b> him is <b>permitted to</b> eat <b>cabbage.</b> One who vows that <b>pounded beans</b> are forbidden <b>to</b> him <b>is prohibited from</b> eating pounded bean <b>stew [<i>mikpa</i>]. However, Rabbi Yosei</b> rules that he is <b>permitted</b> to eat it.One who vows that <b>pounded beans</b> are forbidden <b>to</b> him is <b>prohibited from</b> eating pounded bean <b>stew. However, Rabbi Yosei</b> rules that he is <b>permitted</b> to eat it. One who vows that pounded bean <b>stew</b> is forbidden <b>to</b> him is <b>permitted to</b> eat <b>pounded beans</b> according to all opinions. One who vows that <b>stew</b> is forbidden <b>to</b> him <b>is prohibited from</b> eating the <b>garlic</b> of the stew. <b>However, Rabbi Yosei</b> rules that he is <b>permitted</b> to eat the garlic. One who vows that <b>garlic</b> is forbidden <b>to</b> him <b>is permitted to</b> eat <b>stew.</b> One who vows that <b>lentils</b> are forbidden <b>to</b> him <b>is prohibited from</b> eating <b><i>ashishim</i>,</b> a dish made from lentils. However, <b>Rabbi Yosei permits</b> it. It is agreed by all opinions that one who vows that <b><i>ashishim</i></b> is forbidden <b>to</b> him <b>is permitted to</b> eat <b>lentils.</b> If one says: <b><i>Ḥitta</i>,</b> wheat in singular form, or <b><i>ḥittim</i>,</b> wheat in plural form, are <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> them, he is <b>prohibited from</b> eating wheat, <b>whether</b> as <b>flour or bread.</b> If one says: <b>Pounded bean</b> or <b>pounded beans</b> are <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> them, he is <b>prohibited from</b> eating <b>them, whether raw or cooked. Rabbi Yehuda says</b> that if one says: <b>Pounded bean or <i>ḥitta</i> is <i>konam</i></b> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> them, he is <b>permitted to chew</b> them <b>raw,</b> as that is not the normal way to eat them, and therefore was not included in the intention of the vow.
+
+Chapter 7
+
+For <b>one who vows</b> that <b>vegetables</b> are forbidden <b>to</b> him, it <b>is permitted</b> for him <b>to</b> eat <b>gourds,</b> as people typically do not include gourds in the category of vegetables; <b>and Rabbi Akiva prohibits</b> him from eating gourds. The Rabbis <b>said to Rabbi Akiva: But doesn’t a person say to his agent: Purchase vegetables for me, and</b> the agent, after failing to find vegetables, returns with gourds and <b>says: I found only gourds?</b> This indicates that gourds are not considered vegetables. Rabbi Akiva <b>said to them: The matter is so,</b> and that proves my opinion; <b>or perhaps,</b> does the agent return and <b>say: I found only legumes? Rather,</b> it is apparent <b>that gourds are included in</b> the category of <b>vegetables,</b> although they differ from other vegetables, and therefore, the agent purchases gourds and explains that he found only gourds. <b>And legumes are not included in</b> the category of <b>vegetables,</b> and that is why the agent dispatched to purchase vegetables would not purchase legumes at all. <b>And</b> for one who vows that vegetables are forbidden to him, it <b>is prohibited to</b> eat <b>the fresh cowpea</b>, which is considered a vegetable, <b>and</b> it <b>is permitted to</b> eat <b>dry</b> cowpea, which is not a vegetable.
+For <b>one who vows</b> that <b>grain [<i>dagan</i>]</b> is forbidden <b>to</b> him, it <b>is prohibited to</b> eat <b>the dry cowpea,</b> because, like grain, its final stage of production involves being placed in a pile; this is <b>the statement of Rabbi Meir. And the Rabbis say:</b> It <b>is prohibited</b> for him to partake <b>of only the five species</b> of grain: Wheat, barley, oats, spelt, and rye, as that is the connotation of the term <i>dagan</i> in the Torah. <b>Rabbi Meir says:</b> For <b>one who vows</b> that grain is forbidden to him, and therefore he will refrain <b>from</b> eating <b>grain [<i>tevua</i>],</b> it <b>is prohibited</b> for him to eat <b>from</b> only <b>the five species</b> of grain. <b>However,</b> for <b>one who vows</b> that grain is forbidden to him, and therefore he will refrain <b>from</b> eating <b>grain [<i>dagan</i>],</b> it <b>is prohibited to</b> eat <b>all</b> produce whose final stage of production involves being placed in a pile, e.g., dry cowpea, <b>and</b> it <b>is permitted</b> for him <b>to</b> eat <b>fruits of the tree and vegetables.</b>
+For <b>one who vows</b> that a <b>garment</b> is forbidden <b>to</b> him, it <b>is permitted to</b> wear <b>sackcloth, and to</b> wear <b>a sheet, and to</b> wear <b>a coarse curtain [<i>ḥamila</i>],</b> as these are not in the category of garments. For one who <b>said: Wool is <i>konam</i></b> for me and I will therefore not <b>place it upon myself,</b> it <b>is permitted</b> for him <b>to cover himself with wool fleece,</b> which is not considered a garment, and it is prohibited for him to wear only a woolen fabric. For one who said: <b>Flax is <i>konam</i></b> for me and I will therefore not <b>place it upon myself,</b> it <b>is permitted</b> for him <b>to cover himself with</b> uncombed <b>flax in bundles,</b> and it is prohibited for him to wear only a flaxen fabric. <b>Rabbi Yehuda says: Everything is</b> determined <b>according to the one who vows.</b> If <b>one was bearing</b> a burden of wool and linen, <b>and was sweating, and its smell was unpleasant</b> for him, and in reaction, <b>he said: Wool and linen are <i>konam</i></b> for me and I will therefore not <b>place them upon myself,</b> it <b>is permitted</b> for him <b>to cover himself</b> with wool and linen garments, <b>but</b> it <b>is prohibited</b> for him <b>to sling</b> them over his shoulder <b>behind him</b> as a burden. The circumstances of his vow make it clear that he intends to forswear carrying wool and linen as a burden rather than the wearing of them as a garment.
+For <b>one who vows</b> that <b>a house</b> is forbidden <b>to</b> him, entry <b>is permitted</b> for him <b>in the upper story</b> of the house; this is <b>the statement of Rabbi Meir. And the Rabbis say: An upper story is included</b> in <b>the house,</b> and therefore, entry is prohibited there as well. However, for <b>one who vows</b> that <b>an upper story</b> is forbidden <b>to</b> him, entry <b>is permitted in the house,</b> as the ground floor is not included in the upper story.
+For <b>one who vows</b> that <b>a bed</b> is forbidden <b>to</b> him, it <b>is permitted</b> to lie <b>in a <i>dargash</i>,</b> which is not commonly called a bed; this is <b>the statement of Rabbi Meir. And the Rabbis say: A <i>dargash</i> is included</b> in the category of <b>a bed.</b> Everyone agrees that for <b>one who vows</b> that <b>a <i>dargash</i></b> is forbidden <b>to</b> him, it <b>is permitted</b> to lie <b>in a bed.</b> For <b>one who vows</b> that <b>the city</b> is forbidden <b>to</b> him, it <b>is permitted to enter</b> the Shabbat <b>boundary of</b> that <b>city,</b> the two-thousand-cubit area surrounding the city, <b>and</b> it <b>is prohibited to enter its outskirts,</b> the seventy-cubit area adjacent to the city. <b>However,</b> for <b>one who vows</b> that <b>a house</b> is forbidden <b>to</b> him, it <b>is prohibited</b> to enter only <b>from the doorstop and inward.</b>
+For one who says: <b>This produce is <i>konam</i> upon me,</b> or <b>it is <i>konam</i> upon my mouth,</b> or <b>it is <i>konam</i> to my mouth,</b> it <b>is prohibited</b> to partake of the produce, or of <b>its replacements, or</b> of anything that <b>grows from it.</b> If he says: This produce is <i>konam</i> for me, and for <b>that</b> reason <b>I</b> will not <b>eat</b> it, <b>or</b> for <b>that</b> reason <b>I</b> will not <b>taste</b> it, it <b>is permitted</b> for him to partake of <b>its replacements or</b> of anything that <b>grows from it.</b> This applies only <b>with regard to an item whose seeds cease</b> after it is sown. <b>However, with regard to an item whose seeds do not cease</b> after it is sown, e.g., bulbs, which flower and enter into a foliage period and repeat the process, it <b>is prohibited</b> for him to partake even of the <b>growths of</b> its <b>growths,</b> as the original, prohibited item remains intact.
+For <b>one who says to his wife: Your handicraft is <i>konam</i> upon me,</b> or <b>it is <i>konam</i> upon my mouth,</b> or <b>it is <i>konam</i> to my mouth,</b> it <b>is prohibited</b> to benefit from her handicraft, and from <b>their replacements and</b> anything that <b>grows from them.</b> However, if he said to his wife: Your handicraft is <i>konam</i> for me only in the sense <b>that I</b> will not <b>eat</b> from your handicraft, <b>or that I</b> will not <b>taste</b> from your handicraft, it <b>is permitted</b> for him to benefit from <b>their replacements and</b> anything that <b>grows from them.</b> This applies only <b>with regard to an item whose seeds cease</b> after it is sown. <b>However, with regard to an item whose seeds do not cease</b> after it is sown, it <b>is prohibited</b> for him to benefit even from the <b>growths of</b> their <b>growths.</b>
+If the husband said: From that <b>which you prepare, I will not eat until Passover,</b> or, with that <b>which you prepare, I will not cover myself until Passover,</b> then, if she <b>prepared</b> it <b>before Passover,</b> it <b>is permitted</b> for him <b>to eat or to cover himself</b> with them <b>after Passover.</b> If, however, he said: From that <b>which you prepare until Passover, I will not eat, or</b> from that <b>which you prepare until Passover, I will not cover myself,</b> then, if she <b>prepared</b> it <b>before Passover,</b> it <b>is prohibited</b> for him <b>to eat or cover himself</b> with it <b>after Passover.</b> 
+If he said to her: <b>Benefit from me until Passover if you go to your father’s house</b> from now <b>until the festival</b> of <i>Sukkot</i> is forbidden for you, and <b>she went</b> to his house <b>before Passover,</b> it <b>is prohibited</b> for her to derive <b>benefit</b> from <b>him until Passover.</b> If she derived benefit from him before Passover and went to visit her father <b>after Passover,</b> she is liable <b>for</b> violating the prohibition of: <b>He shall not profane</b> his word (Numbers 30:3), as the condition was fulfilled and she violated the vow retroactively. If the husband vowed: <b>Benefit from me</b> is <i>konam</i> <b>for you until the Festival if you go to your father’s house</b> from now <b>until Passover,</b> then if <b>she went</b> to his house <b>before Passover,</b> it <b>is prohibited</b> for her to <b>derive benefit</b> from <b>him until the Festival, and</b> it <b>is permitted</b> for her <b>to go</b> to her father’s house <b>after Passover,</b> as that time period is not included in his stipulation.
+
+Chapter 8
+
+If one vows: <b>Wine is</b> forbidden to me <b>as if</b> it were <b>an offering [<i>konam</i>],</b> and for <b>that</b> reason <b>I</b> will not <b>taste</b> it <b>today,</b> he is <b>prohibited</b> from drinking wine <b>only until</b> the conclusion of that day at <b>nightfall,</b> and not for a twenty-four hour period. If one vows not to drink wine <b>this week,</b> he is <b>prohibited</b> from drinking wine <b>for the entire</b> remainder of the <b>week. And</b> as <b>Shabbat</b> is considered part of the week <b>that passed,</b> i.e., it is the end of the week, he is prohibited from drinking wine on the upcoming Shabbat. If one vows not to drink wine <b>this month,</b> wine is <b>forbidden</b> to him <b>for the entire</b> remainder of the <b>month; and</b> as <b>the New Moon</b> of the following month is considered part <b>of the next</b> month, he is permitted to drink wine on that day. If he vowed not to drink wine <b>this year,</b> he is <b>prohibited</b> from drinking wine <b>for the entire</b> remainder of the <b>year; and</b> as <b>Rosh HaShana</b> is considered to be part <b>of the upcoming</b> year, not the current one, he is permitted to drink wine on that day. If he vowed not to drink wine during <b>this seven-year</b> Sabbatical cycle, wine is <b>forbidden</b> to him <b>for the entire</b> remainder of the <b>seven-year</b> cycle; <b>and</b> as <b>the Sabbatical</b> Year is considered part of the cycle <b>that passed,</b> he is prohibited from drinking wine during the upcoming Sabbatical Year. All this applies if he said that he would not drink wine on this day or this week, <b>but if he said</b> that wine is forbidden to him for <b>one day,</b> or <b>one week,</b> or <b>one month,</b> or <b>one year,</b> or <b>one seven-year</b> cycle, he is <b>prohibited</b> from drinking wine <b>from</b> the <b>day</b> and time he took the vow <b>to</b> the same time the next <b>day,</b> or week, etc.
+If he takes a vow that wine is forbidden to him <b>until Passover, it is forbidden</b> to him <b>until</b> Passover <b>arrives.</b> If he said: <b>Until it will be</b> Passover, <b>it is forbidden</b> to him <b>until</b> Passover <b>ends,</b> as he may have intended for the vow to apply as long as it was still Passover (Rosh). If he said: <b>Until before Passover, Rabbi Meir says:</b> It is <b>forbidden</b> to him <b>until</b> Passover <b>arrives. Rabbi Yosei says: It is forbidden</b> to him <b>until it ends.</b>
+If one takes a vow that something is forbidden to him <b>until the grain harvest,</b> or <b>until the grape harvest,</b> or <b>until the olive harvest, it is forbidden</b> to him <b>only until the arrival</b> of that season. <b>This is the principle:</b> With regard to <b>any</b> occasion <b>whose time is fixed, and one said: Until it arrives,</b> it is <b>forbidden</b> to him <b>until</b> the specified occasion <b>arrives.</b> If he <b>said: Until it will be,</b> it is <b>forbidden</b> to him <b>until</b> the specified occasion <b>ends. And</b> with regard to <b>any</b> occasion <b>whose time is not fixed,</b> i.e., it does not fall on a precise date, <b>whether he said: Until it will be,</b> or: <b>Until it arrives,</b> it is <b>forbidden</b> to him <b>only until</b> the specified occasion <b>arrives.</b>
+If he said: <b>Until the summer [<i>kayitz</i>],</b> or: <b>Until it will be summer,</b> the vow remains in effect <b>until the people begin to bring</b> fruit <b>into</b> their houses <b>in baskets.</b> If he said: <b>Until the summer has passed,</b> the vow remains in effect <b>until</b> the people <b>set aside [<i>yakpilu</i>] the knives</b> [<b><i>hamaktzuot</i></b>] with which the figs are cut after being harvested, and return them to their place of storage. If one takes a vow <b>until the harvest,</b> the vow remains in effect <b>until people begin to harvest.</b> This is referring to <b>the wheat harvest but not the barley harvest.</b> As for the exact date of this event, <b>all</b> is determined <b>according to the place</b> where he took <b>his vow. If he was on a mountain,</b> it is assumed that he referred to the time of the harvest on <b>the mountain, and if he was in a valley,</b> it is assumed that he meant the time of the harvest <b>in the valley.</b>
+If one takes a vow <b>until the rains,</b> or <b>until there are rains,</b> the vow remains in effect <b>until the second rain</b> of the rainy season <b>falls. Rabban Shimon ben Gamliel says: Until the time of the</b> second <b>rainfall arrives,</b> even if rain does not fall. If one takes a vow <b>until</b> the <b>rains end,</b> the vow remains in effect <b>until the entire</b> month of <b>Nisan has ended;</b> this is <b>the statement of Rabbi Meir. Rabbi Yehuda says: Until Passover has passed.</b> In the case of one who said: <b>Wine is <i>konam</i></b> for me, and for <b>that</b> reason <b>I will not taste</b> it <b>for the</b> entire <b>year,</b> if <b>the year was extended,</b> i.e., it was declared to be a leap year, he is <b>prohibited</b> from drinking wine <b>during</b> the year <b>and its intercalated</b> month. If he vowed <b>until the beginning of</b> the month of <b>Adar,</b> the vow remains in effect <b>until the beginning</b> of <b>the first Adar.</b> Similarly, if he says that his vow applies <b>until the end of Adar,</b> the vow remains in effect <b>until the end of the first Adar.</b> <b>Rabbi Yehuda says:</b> In the case of one who says: <b>Wine is <i>konam</i></b> for me, and for <b>that</b> reason <b>I will not taste</b> it <b>until it will be Passover,</b> it is understood that <b>this</b> individual <b>intended</b> for his vow to apply <b>only until the night of Passover,</b> i.e., <b>until the time when it is customary for people to drink wine</b> in order to fulfill the mitzva of drinking the four cups, but he did not intend to prevent himself from being able to fulfill this mitzva.
+Similarly, if he said: <b>Meat is <i>konam</i></b> for me, and for <b>that</b> reason <b>I will not taste</b> it <b>until it will be the fast</b> of Yom Kippur, <b>he is prohibited</b> from eating meat <b>only until the eve of [<i>leilei</i>] the fast.</b> This is <b>because</b> it is understood that <b>this</b> individual <b>intended</b> for his vow to apply <b>only until the time when it is customary for people to eat meat</b> in the festive meal before the fast, and he did not intend to prevent himself from being able to participate in that meal. <b>Rabbi Yosei, his son, says:</b> One who vows: <b>Garlic is <i>konam</i></b> for me, and for <b>that</b> reason <b>I</b> will not <b>taste</b> it <b>until it will be Shabbat, it is prohibited</b> for him to eat garlic <b>only until the eve of Shabbat, as</b> it is understood that <b>this</b> individual <b>intended</b> for his vow to apply <b>only until the time when it is customary for people to eat garlic.</b>
+In the case of <b>one who says to another: Benefiting from you is <i>konam</i> for me,</b> i.e., I am prohibited from deriving benefit from you, <b>if you do not come and take for your son one <i>kor</i> of wheat and two barrels of wine</b> as a gift, <b>this</b> other individual <b>can dissolve his vow without</b> the <b>consent</b> of <b>a halakhic authority.</b> This is because <b>he</b> can <b>say to him:</b> Did <b>you say</b> your vow for <b>any</b> reason <b>other than due to my honor,</b> in order to convince me to accept a gift for my son? <b>This is my honor,</b> that I refrain from accepting the gift, and consequently the vow is annulled. <b>And, so too,</b> in the case of <b>one who says to another: Benefiting from me is <i>konam</i> for you,</b> i.e., you are prohibited from deriving benefit from me, <b>if you do not come and give my son one <i>kor</i> of wheat and two barrels of wine, Rabbi Meir says:</b> It is <b>prohibited</b> for the other individual to benefit from the speaker <b>until he gives</b> the gifts to his son. However, <b>the Rabbis say: Even this</b> individual who took the vow <b>can dissolve his</b> own <b>vow without</b> the <b>consent of a halakhic authority.</b> This is because <b>he</b> can <b>say to him: I hereby</b> consider it <b>as though I have received</b> the gift. If an individual <b>was urging</b> another <b>to marry the daughter of his sister, and</b> in order to deflect the pressure, the other man <b>said: Benefiting from me is <i>konam</i> for her forever,</b> i.e., she is prohibited from deriving any benefit from me forever, <b>and, so too,</b> if there is <b>one who divorces his wife</b> and <b>says: Benefiting from me is <i>konam</i></b> for <b>my wife forever, these</b> women <b>are permitted to</b> derive <b>benefit from him, as this</b> man <b>intended</b> to take this vow <b>only for the purpose</b> of prohibiting <b>marriage</b> between them, but not to prohibit all forms of benefit. Similarly, if one <b>was urging another</b> to <b>eat with him,</b> and the latter <b>said: Entering your house</b> is <b><i>konam</i></b> for <b>me,</b> as is <b>tasting</b> even <b>a drop of cold liquid of yours,</b> the individual who took the vow is nevertheless <b>permitted to enter his house and to drink a cold</b> beverage <b>of his.</b> This is <b>because this</b> individual <b>intended</b> to take this vow <b>only for the purpose of eating and drinking</b> a meal, but not to prohibit himself from entering the house entirely or from drinking in small quantities (Commentary on <i>Nedarim</i>). 
+
+Chapter 9
+
+<b>Rabbi Eliezer says:</b> When halakhic authorities are approached with regard to the dissolution of a vow, they <b>may broach</b> dissolution <b>with a person</b> who took a vow <b>by</b> raising the issue of how taking the vow ultimately degraded <b>the honor of his father and mother,</b> asking him the following: Had you known that your parents would experience public shame due to your lax attitude toward your vow, would you still have taken the vow? <b>But the Rabbis</b> disagree with Rabbi Eliezer and <b>prohibit</b> broaching dissolution of a vow with this particular question. To support the opinion of the Rabbis, <b>Rabbi Tzadok said: Instead of broaching</b> dissolution <b>with him by</b> raising the issue of <b>the honor of his father and mother, let them broach</b> dissolution <b>with him by</b> raising the issue of <b>the honor of the Omnipresent.</b> They should point out that a vow taken in the name of God lessens the honor of God, so they could ask him: If you had known that your vow would diminish the honor of God, would you have taken your vow? And <b>if so,</b> if this is a valid method of broaching dissolution, <b>there are no vows.</b> Nevertheless, <b>the Rabbis concede to Rabbi Eliezer with regard to</b> a vow concerning <b>a matter that is between him and his father and mother, that</b> they <b>may broach</b> dissolution <b>with him by</b> raising the issue of <b>the honor of his father and mother,</b> as in this case the extenuation is connected to this particular vow.
+<b>And Rabbi Eliezer further said:</b> They <b>may broach</b> dissolution <b>by</b> asking about <b>a new situation, but the Rabbis prohibit</b> it. <b>How</b> might they broach dissolution by asking about a new situation? If one <b>said: It is</b> forbidden to me <b>like an offering [<i>konam</i>] that I will</b> therefore not <b>derive benefit from so-and-so, and</b> that person later <b>became a scribe [<i>sofer</i>],</b> and the one who took the vow now requires his services, <b>or if</b> the one forbidden by the vow <b>was marrying off his son</b> and prepared a feast for all the residents of his town, <b>and</b> the one that had taken the vow <b>said: Had I known that he would become a scribe, or that he would be marrying off his son in the near</b> future, <b>I would not have vowed.</b> The mishna cites another example of a new situation. If one said: <b>Entering this house is <i>konam</i></b> for me, <b>and</b> that house <b>became a synagogue,</b> and <b>he said: Had I known that it would become a synagogue, I would not have vowed,</b> in this and all such cases <b>Rabbi Eliezer permits</b> the halakhic authority to use this as a basis for the dissolution of the vow, <b>and the Rabbis prohibit</b> it.
+As a continuation of the opinion of the Rabbis in the previous mishna that they may not broach dissolution of a vow based on a new situation, <b>Rabbi Meir says: There are matters that are,</b> at first glance, <b>like a new situation but are not</b> in fact <b>like a new situation, and the Rabbis do not concede to him. How so?</b> For example, <b>one said: Marrying so-and-so is <i>konam</i></b> for me, <b>as her father is evil,</b> and <b>they told him</b> that her father <b>died, or that</b> he <b>repented.</b> Or he said: <b>Entering this house is <i>konam</i></b> for me, <b>as there is a bad dog inside it, or a snake inside it,</b> and <b>they told him</b> that <b>the dog died, or that the snake was killed. This is</b> at first glance perceived <b>like a new situation, and</b> yet <b>it is not</b> in fact <b>like a new situation,</b> and this claim may be used to broach dissolution. <b>But the Rabbis do not concede to him.</b>
+<b>And Rabbi Meir further said:</b> The halakhic authorities <b>may broach</b> dissolution <b>with him from that which is written in the Torah, and</b> they <b>may say to him: Had you known that</b> through your vow <b>you are transgressing</b> the prohibition <b>“you shall not take vengeance”</b> (Leviticus 19:18) <b>and</b> the prohibition <b>“nor bear any grudge”</b> (Leviticus 19:18), <b>and</b> the prohibition <b>“you shall not hate your brother in your heart”</b> (Leviticus 19:17), and <b>“you shall love your neighbor as yourself”</b> (Leviticus 19:18), as well as <b>“and your brother</b> should <b>live with you”</b> (Leviticus 25:36), <b>as he,</b> the one prohibited by the vow, <b>is poor and</b> now <b>you are not able to provide him</b> with a livelihood due to your vow, would you have vowed in that case? If <b>he said</b> in reply: <b>Had I known that it is so,</b> that my vow involved all these prohibitions, <b>I would not have vowed; it is dissolved.</b>
+The halakhic authorities <b>may broach</b> dissolution <b>with a man by</b> raising the issue of <b>his wife’s marriage contract.</b> If one takes a vow that would require him to divorce his wife, e.g., he prohibits her from deriving benefit from him, his vow may be dissolved by asking him whether he had considered how difficult it would be to pay her marriage contract. The mishna relates: <b>And an incident</b> occurred <b>with regard to one who vowed</b> against <b>his wife</b> deriving <b>benefit from</b> him, <b>and her marriage contract was</b> worth <b>four hundred dinars. And he came before Rabbi Akiva, and he obligated him to give her</b> the payment of <b>her marriage contract. He said to</b> Rabbi Akiva: <b>My teacher,</b> my <b>father left eight hundred dinars</b> as our inheritance, of which <b>my brother took four hundred and I</b> took <b>four hundred. Isn’t it enough for</b> my wife <b>to take two hundred and I</b> will have <b>two hundred? Rabbi Akiva said to him:</b> Your claim is not accepted, as <b>even if you sell the hair on your head, you must give her</b> the full payment of <b>her marriage contract. He said to him: Had I known that it was so,</b> that I would have to give her all my property, <b>I would not have vowed. And Rabbi Akiva permitted her</b> to derive benefit from him.
+If one vowed that certain food or drink or all food and drink be forbidden to him, the halakhic authorities <b>may broach</b> dissolution <b>by</b> raising the issue of <b>Festivals and <i>Shabbatot</i>.</b> They ask him whether he realized at the time he stated his vow that he would have to uphold it on these festive days as well. <b>At first they said</b> that on <b>those days</b> that he did not intend to include in his vow, that item <b>is permitted, but</b> on <b>all the rest of the days,</b> food and drink ar<b>e</b> still <b>forbidden</b> by his vow, <b>until Rabbi Akiva came and taught that a vow that is partially dissolved is dissolved entirely.</b>
+<b>How so?</b> In the case of one who <b>said</b> to a group of people: <b>I will not benefit from all of you</b> as <b>it is <i>konam</i></b> for me, if benefit from <b>one of them was permitted</b> for whatever reason, benefit from <b>all of them is permitted.</b> However, if one said: <b>I will not benefit from this</b> one <b>and from that</b> one as it is <i>konam</i> for me, then if benefit from <b>the first</b> one <b>was permitted</b> for whatever reason, benefit from <b>all</b> of them <b>is permitted.</b> But if benefit from <b>the last</b> one <b>was permitted,</b> benefit from <b>the last</b> one alone <b>is permitted, but</b> benefit from <b>all</b> the others <b>is forbidden,</b> as the benefit from each is considered to have been prohibited by a separate vow. If benefit from <b>the middle</b> one <b>was permitted,</b> then <b>from him and below,</b> i.e., all those enumerated after him, benefit <b>is permitted; from him and above,</b> i.e., those listed before him, benefit <b>is forbidden.</b> The mishna gives another example of interconnected vows: If one stated: <b>I will</b> not <b>benefit from this</b> one, as if he were <b>an offering, and from that</b> one, as if he were <b>an offering,</b> then <b>an extenuation</b> enabling the dissolution of a vow <b>is required for each and every one,</b> as they have the status of separate vows.
+The mishna gives another example of a vow that was partially dissolved. If one stated in a vow: <b>Wine is <i>konam</i></b> for me and <b>I</b> will not <b>taste it, as wine is bad for the intestines,</b> and <b>they said to him: But aged wine is good for the intestines,</b> then the vow <b>is dissolved with regard to aged wine. And not only with regard to aged wine is it dissolved, but with regard to all</b> types of <b>wine,</b> since a vow that has been partially dissolved is entirely dissolved. Likewise, if one stated in a vow: <b>Onions are <i>konam</i></b> for me and <b>I will not taste them, as onions are bad for the heart,</b> and <b>they said to him: But the <i>kuferi</i></b> onion <b>is good for the heart,</b> then, in this case too, <b>it is dissolved with regard to <i>kuferi</i></b> onions, <b>and not only with regard to <i>kuferi</i></b> onions is it dissolved, <b>but with regard to all</b> types of <b>onions.</b> The mishna relates that <b>an incident</b> of this kind <b>occurred, and Rabbi Meir dissolved</b> the vow <b>with regard to all</b> types of <b>onions.</b>
+The halakhic authorities <b>may broach</b> dissolution <b>for a person by</b> raising the issue of <b>his own honor and the honor of his children.</b> For example, if he took a vow that resulted in his needing to divorce his wife, they may <b>say to him: Had you known that tomorrow people will say about you: This is the habit [<i>veset</i>] of so-and-so,</b> that <b>he divorces his wives</b> due to vows, <b>and they will say about your daughters: They are daughters of divorce,</b> or they will ask: <b>What did their mother see to divorce,</b> thereby giving them a bad reputation. <b>And</b> if the man who vowed <b>said: Had I known it was so, I would not have vowed, it is dissolved.</b>
+The mishna continues: If a man said: <b>Marrying ugly so-and-so is <i>konam</i> for me, and she is</b> in fact <b>beautiful,</b> or if, in vowing not to marry her, he called her <b>black, and she is</b> in fact <b>white,</b> or if, in vowing not to marry her, he called her <b>short, and she is</b> in fact <b>tall, he is permitted to her. Not because she was ugly and became beautiful, black and became white,</b> or <b>short and became tall,</b> but <b>rather, because the vow was mistaken</b> from the outset. The Gemara relates: <b>And an incident</b> occurred <b>with regard to one who vowed</b> against deriving <b>benefit from the daughter of his sister,</b> as he did not wish to marry her. <b>And they brought her into</b> the <b>house of Rabbi Yishmael and he beautified her.</b> When she was later brought before the one who took the vow, <b>Rabbi Yishmael said to him: My son, did you vow</b> that you would not derive benefit <b>from this</b> woman? <b>He said to him: No, and Rabbi Yishmael permitted her</b> to him, as he demonstrated that the vow had been made in error. <b>At that time Rabbi Yishmael wept and said: The daughters of Israel are beautiful, but poverty makes them ugly. And when Rabbi Yishmael died, the daughters of Israel raised a lamentation, saying: Daughters of Israel, weep for Rabbi Yishmael. And it likewise states about Saul,</b> who also concerned himself with the welfare of the daughters of Israel: <b>“Daughters of Israel, weep over Saul,</b> who clothed you in scarlet with other delights, who put ornaments of gold upon your apparel” (II Samuel 1:24).
+
+Chapter 10
+
+With regard to <b>a betrothed young woman, her father and her husband</b> together <b>nullify her vows.</b> If <b>the father nullified</b> her vow <b>and the husband did not nullify</b> it, or if <b>the husband nullified</b> it <b>and the father did not nullify</b> it, then the vow <b>is not nullified. And needless to say,</b> it is not nullified <b>if one of them ratified</b> the vow.
+If <b>the father</b> of a betrothed young woman <b>dies,</b> his <b>authority does not revert to the husband,</b> and the husband cannot nullify the young woman’s vows by himself. However, if <b>the husband dies,</b> his <b>authority reverts to the father,</b> who can now nullify her vows on his own. <b>In this</b> matter, <b>the power of the father is enhanced relative to the power of the husband.</b> <b>In another matter, the power of the husband is enhanced relative to the power of the father, as the husband nullifies</b> vows <b>during</b> the woman’s <b>adulthood,</b> once they are fully married, <b>whereas the father does not nullify</b> her vows <b>during</b> her <b>adulthood.</b>
+If <b>she took a vow as a betrothed woman</b> and then <b>was divorced on the same day,</b> and <b>she was</b> again <b>betrothed on the same day</b> to another man, or <b>even to one hundred</b> men, one after the other, on a single day, <b>her father and her last husband nullify her vows. This is the principle:</b> With regard to <b>any</b> young woman <b>who has not left</b> her father’s jurisdiction and entered <b>into her own jurisdiction for</b> at least <b>one moment,</b> through full marriage or reaching majority, <b>her father and her final husband nullify her vows.</b>
+<b>The practice of Torah scholars</b> is to ensure that a woman about to be married should not be encumbered by any vows. A father, <b>before his daughter would leave him</b> through marriage, <b>would say to her: All vows that you vowed in my house are hereby nullified. And similarly, the husband, before she would enter his jurisdiction,</b> i.e., while they were still betrothed, <b>would say to her: All vows that you vowed before you entered my jurisdiction are hereby nullified.</b> This was necessary <b>because once she enters his jurisdiction he cannot nullify</b> the vows she made before that.
+With regard to <b>a grown woman who waited twelve months</b> after her betrothal and the time arrived for her betrothed to marry her, <b>or a widow</b> who waited <b>thirty days</b> and the time arrived for her betrothed to marry her, <b>Rabbi Eliezer says: Since her husband is</b> already <b>obligated</b> to provide <b>for her sustenance,</b> as he is obligated to have married her by then, <b>he can nullify</b> her vows by himself, as if he were fully married to her. <b>But the Rabbis say: The husband does not nullify</b> her vows on his own <b>until she enters his jurisdiction.</b>
+With regard to <b>a widow waiting for her <i>yavam</i></b> to perform levirate marriage, <b>whether</b> she is waiting <b>for one <i>yavam</i>,</b> if her late husband had only one brother, or <b>whether</b> she is waiting <b>for two</b> or more <b><i>yevamin</i>,</b> if he had several brothers, <b>Rabbi Eliezer says:</b> A <i>yavam</i> <b>can nullify</b> her vows. <b>Rabbi Yehoshua says:</b> If she is waiting <b>for one</b> <i>yavam</i>, he can nullify her vows, <b>but not</b> if she is waiting <b>for two. Rabbi Akiva says:</b> A <i>yavam</i> <b>cannot</b> nullify her vows, regardless of whether she is waiting <b>for one</b> <i>yavam</i> <b>or for two</b> or more. The mishna then elaborates: <b>Rabbi Eliezer said: Just as</b> with regard to <b>a woman he acquired for himself</b> through betrothal, <b>he nullifies her vows,</b> so too with regard to <b>a woman acquired for him from Heaven,</b> i.e., the <i>yevama</i>, <b>isn’t it logical that he should</b> be able to <b>nullify her vows?</b> <b>Rabbi Akiva said to him: No, if you say</b> that a husband can nullify the vows of <b>a woman he acquired for himself, over whom others have no authority, shall you</b> also <b>say</b> that this is the case with regard to <b>a woman acquired for him from Heaven, over whom others have authority?</b> If there are two <i>yevamin</i>, each <i>yavam</i> has equal authority with regard to her vows. <b>Rabbi Yehoshua said to him: Akiva, your statement applies</b> in a situation <b>with two <i>yevamin</i>,</b> but <b>how do you reply</b> to Rabbi Eliezer <b>in</b> the case of <b>one <i>yavam</i>?</b> Rabbi Akiva <b>said to him: A <i>yevama</i> is not the full-fledged</b> wife <b>of the <i>yavam</i> in the in the way that a betrothed woman</b> is <b>her husband’s full-fledged</b> wife, and the <i>yavam</i> is not empowered to nullify vows at all.
+<b>One who says to his wife: All vows that you will vow from now until I arrive from such and such a place are hereby ratified, has not said anything,</b> i.e., the vows are not ratified. However, if he states that all vows that she will take until then <b>are hereby nullified, Rabbi Eliezer said:</b> They are <b>nullified, while the Rabbis say:</b> They are <b>not nullified. Rabbi Eliezer said</b> in explanation: <b>If one can nullify vows that have reached the status of a prohibition,</b> i.e., that have already taken effect, <b>shall he not</b> be able to <b>nullify vows that have not reached the status of a prohibition?</b> The Rabbis <b>said to him</b> in response: The verse <b>states:</b> “Every vow, and every binding oath to afflict the soul, <b>her husband may ratify it, or her husband may nullify it”</b> (Numbers 30:14). This teaches: <b>That which has reached the status of</b> eligibility for <b>ratification,</b> i.e., a vow that she has already taken, <b>has reached the status of</b> eligibility for <b>nullification.</b> However, a vow that <b>has not reached the status of</b> eligibility for <b>ratification</b> has <b>not reached the status of</b> eligibility for <b>nullification</b> either, and it cannot be nullified.
+The <b>nullification of vows</b> can be performed <b>all day</b> on the day on which the vow was heard. <b>There is in this matter</b> both <b>a leniency,</b> extending the nullification period, <b>and a stricture,</b> curtailing that period. <b>How so?</b> If a woman <b>took a vow on Shabbat evening,</b> her father or husband <b>can nullify</b> the vow <b>on Shabbat evening, and on Shabbat day until dark.</b> This is an example of extending the nullification period. However, if <b>she took a vow with nightfall</b> approaching, her father or husband <b>can nullify</b> the vow only <b>until nightfall, since, if it became dark and he had not</b> yet <b>nullified</b> her vow, <b>he cannot nullify</b> it anymore. This is an example of a curtailed nullification period.
+
+Chapter 11
+
+<b>And these are</b> the <b>vows that he,</b> the husband or father, <b>can nullify:</b> The first category consists of <b>matters that involve affliction</b> for the woman who took the vow. For example, if a woman vowed: <b>If I bathe, or: If I do not bathe;</b> if she vowed: <b>If I adorn myself [<i>etkashet</i>], or: If I do not adorn myself.</b> <b>Rabbi Yosei said: These are not vows of affliction. </b>
+Rather, these are vows of affliction: For example, if <b>she said: The produce of the</b> entire <b>world is <i>konam</i> for me as if</b> it were <b>an offering, he can nullify</b> the vow, as it certainly involves affliction. If, however, she said: <b>The produce of this country is</b> <i>konam</i> <b>for me,</b> he cannot nullify the vow, as it does not involve affliction, since <b>he may</b> still <b>bring her</b> produce <b>from another country.</b> Similarly, if she said: <b>The produce of this storekeeper is</b> <i>konam</i> <b>for me, he cannot nullify</b> her vow, as he may still bring her produce from another storekeeper. <b>But if</b> he can obtain <b>his sustenance only from him,</b> that particular storekeeper, <b>he can nullify</b> the vow. This is <b>the statement of Rabbi Yosei.</b>
+If a woman vowed: The property <b>of</b> other <b>people is <i>konam</i></b> for me, and for <b>that</b> reason <b>I will</b> not <b>benefit</b> from it, her husband <b>cannot nullify</b> her vow, <b>but</b> nevertheless, if she is poor, <b>she may benefit from</b> the agricultural gifts that must be left for the poor: <b>Gleanings,</b> i.e., isolated stalks that fell during the harvest; <b>forgotten</b> sheaves; <b>and produce of the corners [<i>pe’a</i>]</b> of the field that the owner is obligated to leave for the poor. Enjoyment of these gifts is not considered as benefit derived from people, as these gifts are not given voluntarily out of the kindness of the donors, but in the performance of a mitzva. If one said: I will not let <b>priests</b> and <b>Levites benefit from me,</b> as that is <b><i>konam</i></b> for me, <b>they can take</b> the priestly and Levitical gifts from him <b>against his will.</b> If, however, he said: I will not let <b>these</b> specific <b>priests and these</b> specific <b>Levites benefit from me,</b> as that is <i>konam</i> for me, they are <b>taken by others.</b>
+If a woman said: <b>I will not produce</b> anything <b>for</b> my <b>father,</b> as <b>that is <i>konam</i></b> for me, <b>or: For your father, or: For my brother, or: For your brother,</b> her husband <b>cannot nullify</b> such vows, as they do not fall under the category of vows that adversely affect the relationship between him and her. By contrast, if she said: <b>I will not produce</b> anything <b>for you,</b> including the work that she is obligated to do for him according to the terms of her marriage contract, as <b>that</b> is <i>konam</i> for me, her husband <b>need not nullify</b> the vow at all. It is automatically void, since she is obligated to perform those tasks. <b>Rabbi Akiva says: He should</b> nevertheless <b>nullify</b> the vow, as <b>perhaps she will exceed</b> the required amount of work and do <b>more for him than is fitting for him</b> to receive. If she does more than the fixed amount of work that a woman is obligated to perform for her husband, the vow will be valid with respect to the excess to which he is not entitled, and he might inadvertently come to benefit from something that is forbidden to him. <b>Rabbi Yoḥanan ben Nuri</b> also <b>says</b> that he <b>should nullify</b> the vow, but for a different reason: <b>Perhaps he will</b> one day <b>divorce her,</b> at which point the vow will take effect <b>and she will</b> then <b>be forbidden to him</b> forever, i.e., he will be unable to remarry her, lest he come to benefit from her labor.
+If a man’s <b>wife took a vow and he thought that</b> it was <b>his daughter</b> who <b>had taken a vow,</b> or if <b>his daughter took a vow and he thought that</b> it was <b>his wife</b> who <b>had taken a vow,</b> or if his wife <b>vowed to</b> be <b>a nazirite and he thought that she had vowed to</b> bring <b>an offering,</b> or if <b>she vowed to</b> bring <b>an offering and he thought that she had vowed to</b> be <b>a nazirite,</b> or if <b>she took a vow</b> that <b>figs</b> are forbidden <b>to</b> her <b>and he thought that she had taken a vow</b> that <b>grapes</b> are forbidden to her, or if <b>she took a vow</b> that <b>grapes</b> are forbidden to her <b>and he thought that she had taken a vow</b> that <b>figs</b> are forbidden <b>to</b> her, and he nullified any of these vows, in each case, when he realizes his error with regard to the vow, <b>he</b> must <b>repeat</b> the action <b>and nullify</b> the vow a second time.
+If a woman <b>said: Tasting these figs and grapes is <i>konam</i> for me,</b> and her husband <b>upheld</b> her vow <b>with regard to figs, the entire</b> vow <b>is upheld,</b> but if <b>he nullified</b> it <b>with regard to figs it is not nullified until he also nullifies</b> the vow <b>with regard to grapes.</b> If <b>she said: Tasting a fig and tasting a grape are <i>konam</i> for me, these are</b> viewed as <b>two</b> separate <b>vows;</b> if the husband upholds one of the vows it has no effect on the other one.
+If a man’s wife or daughter took a vow and he failed to nullify the vow on the day he heard it, but afterward he said: <b>I know that there are vows, but I don’t know that there are those who</b> can <b>nullify</b> them, i.e., he was unaware of the possibility of nullifying vows, <b>he can nullify</b> the vow of his wife or his daughter on the day he learned that he can nullify vows. If, however, he said: <b>I know there are those who</b> can <b>nullify</b> vows, <b>but</b> I refrained from nullifying the vow that I heard because <b>I do not know that this</b> is considered <b>a vow, Rabbi Meir says he cannot nullify</b> the vow at this point, <b>but the Rabbis say</b> that even in this case <b>he can nullify</b> the vow on the day that he learned of his mistake.
+With regard to <b>one who vows</b> that <b>benefit</b> from him is forbidden <b>to his son-in-law, but he</b> nevertheless <b>wishes to give his daughter,</b> i.e., the wife of that same son-in-law, <b>money,</b> then, though he cannot do so directly, as anything acquired by a woman belongs to her husband, <b>he</b> should <b>say to her: This money is hereby given to you as a gift, provided that your husband has no rights to it,</b> but the gift includes <b>only that which you pick up and place in your mouth.</b>
+The Torah states: <b>“But every vow of a widow, and of her that is divorced,</b> with which she has bound her soul, <b>shall stand against her”</b> (Numbers 30:10). <b>How so?</b> If a widow or divorced woman <b>said: I am hereby a nazirite after thirty days,</b> then <b>even if she was married within thirty days,</b> her new husband <b>cannot nullify</b> her vow. If <b>she took a vow while she was under the jurisdiction of</b> her <b>husband, he can nullify</b> the vow <b>for her. How so?</b> If <b>she said</b> when she was still married: <b>I am hereby a nazirite for after thirty</b> days, and her husband nullified the vow, then <b>even if she was widowed or divorced within</b> the <b>thirty-</b>day period, the vow <b>is nullified.</b> If <b>she took a vow on that,</b> i.e., one, <b>day and was divorced on that</b> same <b>day,</b> then even if her husband <b>took her back</b> as his wife <b>on that</b> same <b>day, he cannot nullify</b> her previous vows. <b>This is the principle: Once she has left</b> and gone <b>into her own jurisdiction</b> for even <b>a single hour,</b> then after they are remarried her husband <b>can no</b> longer <b>nullify</b> any vow she uttered during their first marriage.
+There are <b>nine young women whose vows are upheld</b> and cannot be nullified: If she took a vow when she was <b>a grown woman and she is an orphan;</b> if she took a vow when she was <b>a young woman, and has reached her majority, and she is an orphan;</b> if she took a vow when she was <b>a young woman who had not</b> yet <b>reached her majority, and she is an orphan;</b> if she took a vow when she was <b>a grown woman and her father died;</b> if she took a vow when she was <b>a young woman,</b> and she became <b>a grown woman, and her father died;</b> if she took a vow when she was <b>a young woman who had not reached her majority, and her father died;</b> if she took a vow when she was <b>a young woman, and her father died, and after her father died she reached her majority;</b> if she took a vow when she was <b>a grown woman and her father is</b> still <b>alive;</b> and if she took a vow when she was <b>a young woman,</b> and she became <b>a grown woman, and her father is</b> still <b>alive. Rabbi Yehuda says:</b> With regard to <b>even one who married off his minor daughter, and she was widowed or divorced and she returned to him,</b> and according to her age <b>she still</b> is in the category of <b>a young woman,</b> her vows cannot be nullified.
+If a woman said to her husband: <b>Deriving benefit from</b> my <b>father or from your father is <i>konam</i> for me if I</b> will <b>prepare</b> anything <b>for you;</b> or if she said: <b>Deriving benefit from you</b> is <i>konam</i> <b>for me if I</b> will <b>prepare</b> anything <b>for</b> my <b>father or for your father,</b> the husband <b>can nullify</b> this vow.
+<b>Initially</b> the Sages <b>would say</b> that <b>three women are divorced</b> even against their husbands’ will, <b>and</b> nevertheless <b>they receive</b> payment of what is due to them according to their <b>marriage contract.</b> The first is the wife of a priest <b>who says</b> to her husband: <b>I am defiled to you,</b> i.e., she claims that she had been raped, so that she is now forbidden to her husband. The second is a woman who says to her husband: <b>Heaven is between me and you,</b> i.e., she declares that he is impotent, a claim she cannot prove, as the truth of it is known only to God. <b>And</b> the third is a woman who takes a vow, stating: <b>I am removed from the Jews,</b> i.e., benefit from sexual intercourse with any Jew, including my husband, is forbidden to me. <b>They</b> subsequently <b>retracted</b> their words <b>and said</b> that in order <b>that</b> a married <b>woman should not cast her eyes on another</b> man <b>and</b> to that end <b>ruin</b> her relationship <b>with her husband</b> and still receive payment of her marriage contract, these <i>halakhot</i> were modified as follows: A priest’s wife <b>who says</b> to her husband: <b>I am defiled to you, must bring proof for her words</b> that she was raped. As for a woman who says: <b>Heaven is between me and you,</b> the court <b>must act</b> and deal with the matter <b>by way of a request,</b> rather than force the husband to divorce his wife. <b>And</b> with regard to a woman who says: <b>I am removed from the Jews,</b> her husband <b>must nullify his part,</b> i.e., the aspect of the vow that concerns him, so that she should be permitted to him, <b>and she may engage in sexual intercourse with him, but she is removed from</b> all other <b>Jews,</b> so that if he divorces her she is forbidden to all.
\ No newline at end of file
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+Mishnah Nedarim
+משנה נדרים
+Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri
+https://archive.org/details/MishnaCorrectedKaufman00WHOLE
+
+משנה נדרים
+
+
+
+Chapter 1
+
+<small>א</small>
+כָּל כִּנּוּיֵי נְדָרִים כִּנְדָרִים, 
+וַחֲרָמִים כַּחֲרָמִים, 
+וּשְׁבוּעוֹת כִּשְׁבוּעוֹת, 
+וּנְזִירוּת כִּנְזִירוּת.  
+הָאוֹמֵר לַחֲבֵרוֹ: 
+"מֻדָּר אֲנִי מִמָּךְ", 
+"מֻפְרָשׁ אֲנִי מִמָּךְ", 
+"מֻרְחָק אֲנִי מִמָּךְ", 
+"שֶׁאֵינִי אוֹכֵל לָךְ", &lt;שני&gt;
+"שֶׁאֵינִי טוֹעֵם לָךְ", &lt;שני&gt;
+אָסוּר.  
+"מְנֻדֶּה אֲנִי לָךְ", 
+רְבִּי עֲקִיבָה הָיָה חוֹכֵךְ בָּזֶה לְהַחְמִיר.  
+"כְּנִדְרֵי רְשָׁעִים", 
+נָדַר בַּנָּזִיר וּבַקָּרְבָּן וּבִשְׁבוּעָה.  
+"כְּנִדְרֵי כְשֵׁרִין", 
+לֹא אָמַר כְּלוּם.  
+"כְּנִדְבוֹתָם", 
+נָדַר בַּנָּזִיר וּבַקָּרְבָּן. 
+
+<small>ב</small>
+הָאוֹמֵר: 
+"קֻנָּם", "קֻנָּח", "קֻנָּס", 
+הֲרֵי אֵלּוּ כִנּוּיִים לַקָּרְבָּן.  
+"חֵרֶק", "חֵרֶךְ", "חֵרֶף", 
+הֲרֵי אֵלּוּ כִנּוּיִין לַחֵרֶם.  
+"נָזִיק", "נָזִיחַ", "פָּזִיחַ", 
+הֲרֵי אֵלּוּ כִנּוּיִין לִנְזִירוּת.  
+"שְׁבוּתָא", "שְׁבוּקָא", "שְׁקוּקָה", "נָדַר בְּמוֹהֵן", 
+הֲרֵי אֵלּוּ כִנּוּיִין לִשְׁבוּעָה. 
+
+<small>ג</small>
+"לֹא חֻלִּים לֹא אֹכַל לָךְ", 
+"לֹא כָשֵׁר וְלֹא דְכֵי", 
+"טָהוֹר וְטָמֵא", "נוֹתָר וּפִּגּוּל", 
+אָסוּר.  
+"כְּאִמְּרָא", "כַּדִּירַיִם", "כָּעֵצִים", 
+"כָּאִשִּׁים", "כַּמִּזְבֵּחַ", "כַּהֵיכָל", "כִּירוּשָׁלַיִם", 
+נָדַר בְּאֶחָד מִכָּל מְשַׁמְּשֵׁי הַמִּזְבֵּח, 
+אַף עַל פִּי שֶׁלֹּא הִזְכִּיר קָרְבָּן, 
+הֲרֵי זֶה נָדַר בַּקָּרְבָּן.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+(אַף) הָאוֹמֵר "יְרוּשָׁלַיִם!" 
+לֹא אָמַר כְּלוּם. 
+
+<small>ד</small>
+הָאוֹמֵר: 
+"קָרְבַּן עוֹלָה, וּמִנְחָה, חַטָּאת, 
+תּוֹדָה, וּשְׁלָמִים שֶׁאֵינִי אוֹכַל לָךְ", 
+אָסוּר; 
+רְבִּי יְהוּדָה מַתִּיר.  
+"הַקָּרְבָּן, כְּקָרְבָּן, קָרְבָּן שֶׁאֹכַל לָךְ", 
+אָסוּר.  
+"לֹא קָרְבָּן לֹא אֹכַל לָךְ", 
+רְבִּי מֵאִיר אוֹסֵר.  
+הָאוֹמֵר לַחֲבֵרוֹ: 
+"קֻנָּם פִּי מְדַבֵּר עִמָּךְ, 
+וְיָדִי עוֹשָׂה עִמָּךְ, 
+וְרַגְלִי מְהַלֶּכֶת לָךְ", 
+אָסוּר. 
+
+
+
+
+
+Chapter 2
+
+<small>א</small>
+וְאֵלּוּ מֻתָּרִין: 
+"חֻלִּין שֶׁאֹכַל לָךְ", 
+"כִּבְשַׂר חֲזִיר", 
+"כַּעֲבוֹדָה זָרָה", &lt;בַּעֲבוֹדָה&gt;
+"כִּנְבֵלוֹת", "כִּטְרֵפוֹת", 
+"כִּשְׁקָצִין", "כִּרְמָשִׂין", 
+"כְּחַלַּת אַהֲרֹן וְכִתְרוּמָתוֹ", 
+מֻתָּר.  
+הָאוֹמֵר לְאִשְׁתּוֹ: 
+"הֲרֵי אַתְּ עָלַי כְּאִמָּא", 
+פּוֹתְחִין לוֹ פֶתַח מִמָּקוֹם אַחֵר, 
+שֶׁלֹּא יָקֵל אֶת רֹאשׁוֹ לְכֵן.  
+"קֻנָּם שֶׁאֵינִי יָשֵׁן", &lt;שני. וכן כולם&gt;
+"שֶׁאֵינִי מְדַבֵּר", 
+"שֶׁאֵינִי מְהַלֵּךְ"; 
+הָאוֹמֵר לְאִשְׁתּוֹ: 
+"קֻנָּם שֶׁאֵינִי מְשַׁמְּשֵׁךְ", 
+הֲרֵי זֶה בַל יַחֵל דְּבָרוֹ.  
+"שְׁבוּעָה שֶׁאֵינִי יָשֵׁן", 
+"שֶׁאֵינִי מְדַבֵּר", 
+"שֶׁאֵינִי מְהַלֵּךְ", 
+אָסוּר. 
+
+<small>ב</small>
+"קָרְבָּן לֹא אֹכַל לָךְ", 
+וְ"קָרְבָּן שֶׁאֹכַל לָךְ", 
+"לֹא קָרְבָּן לֹא אֹכַל לָךְ", 
+מֻתָּר.  
+"שְׁבוּעָה לֹא אֹכַל לָךְ", 
+"שְׁבוּעָה שֶׁאֹכַל לָךְ", 
+"לֹא שְׁבוּעָה לֹא אֹכַל לָךְ", 
+אָסוּר.  
+זֶה חֹמֶר בִּשְׁבוּעוֹת מִבַּנְּדָרִים.  
+וְחֹמֶר בַּנְּדָרִים מִבַּשְּׁבוּעוֹת, 
+כֵּיצַד? 
+אָמַר: 
+"קֻנָּם סֻכָּה שֶׁאֵינִי עוֹשֶׂה", &lt;שני&gt;
+"לוּלָב שֶׁאֵינִי נוֹטֵל", &lt;שני&gt;
+"תְּפִלִּין שֶׁאֵינִי נוֹטֵן", 
+בִּנְדָרִים אָסוּר, וּבִשְׁבוּעוֹת מֻתָּר, 
+שֶׁאֵין נִשְׁבָּעִין לַעֲבֹר עַל הַמִּצְוֹת. 
+
+<small>ג</small>
+יֵשׁ נֶדֶר בְּתוֹךְ נֶדֶר, 
+וְאֵין שְׁבוּעָה בְתוֹךְ שְׁבוּעָה.  
+כֵּיצַד? 
+אָמַר: 
+"הֲרֵי אֲנִי נָזִיר אִם אֹכַל", 
+"הֲרֵי אֲנִי נָזִיר אִם אֹכַל", 
+"הֲרֵי אֲנִי נָזִיר אִם אֹכַל", וְאָכַל, 
+חַיָּב עַל כָּל אַחַת וְאַחַת.  
+"שְׁבוּעָה שֶׁלֹּא אֹכַל", 
+"שְׁבוּעָה שֶׁלֹּא אֹכַל", 
+"שְׁבוּעָה שֶׁלֹּא אֹכַל", וְאָכַל, 
+אֵינוּ חַיָּב אֶלָּא אַחַת. 
+
+<small>ד</small>
+סְתָם נְדָרִים לְהַחְמִיר, וּפֵרוּשָׁן לְהָקֵל.  
+כֵּיצַד? 
+אָמַר: 
+"הֲרֵי עָלַי כְּבָשָׂר מָלוּחַ, וּכְיַיִן נֶסֶךְ", 
+אִם שֶׁלַּשָּׁמַיִם נָדַר, אָסוּר. 
+אִם שֶׁלַּעֲבוֹדָה זָרָה, מֻתָּר, 
+וְאִם סְתָם, אָסוּר.  
+"הֲרֵי עָלַי כְּחֵרֶם", 
+אִם כְּחֵרֶם שֶׁלַּשָּׁמַיִם נָדַר, אָסוּר, 
+וְאִם שֶׁלַּכֹּהֲנִים, מֻתָּר, 
+וְאִם סְתָם, אָסוּר.  
+"הֲרֵי עָלַי כְּמַעֲשֵׂר", 
+אִם כְּמַעְשַׂר בְּהֵמָה נָדַר, אָסוּר, &lt;כְּמַעֲשֵׂר&gt;
+וְאִם שֶׁלַּדָּגָן, מֻתָּר, 
+וְאִם סְתָם, אָסוּר.  
+"הֲרֵי עָלַי כִּתְרוּמָה", 
+אִם כִּתְרוּמַת הַלִּשְׁכָּה נָדַר, אָסוּר, 
+וְאִם שֶׁלַּגֹּרֶן, מֻתָּר, 
+וְאִם סְתָם, אָסוּר.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+וַחֲכָמִים אוֹמְרִים: 
+סְתָם תְּרוּמָה, בִּיהוּדָה, אֲסוּרָה, וּבַגָּלִיל, מֻתֶּרֶת, 
+שֶׁאֵין אַנְשֵׁי הַגָּלִיל מַכִּירִין אֶת תְּרוּמַת הַלִּשְׁכָּה.  
+סְתָם חֲרָמִין, בִּיהוּדָה, מֻתָּרִין, וּבַגָּלִיל, אֲסוּרִין, 
+שֶׁאֵין אַנְשֵׁי הַגָּלִיל מַכִּירִין אֶת חַרְמֵי כֹהֲנִים. 
+
+<small>ה</small>
+נָדַר בַּחֵרֶם, וְאָמַר: 
+"לֹא נָדַרְתִּי אֶלָּא בְחֶרְמוֹ שֶׁלַּיָּם", 
+נָדַר בַּקָּרְבָּן, וְאָמַר: 
+"לֹא נָדַרְתִּי אֶלָּא בְקָרְבְּנוֹת מְלָכִים", 
+"הֲרֵי עַצְמִי קָרְבָּן", וְאָמַר: 
+"לֹא נָדַרְתִּי אֶלָּא בְעֶצֶם שֶׁהִנַּחְתִּי לִי לִהְיוֹת נוֹדֵר בּוֹ", 
+"קֻנָּם אִשְׁתִּי נֶהְנֵית לִי", וְאָמַר: 
+"לֹא נָדַרְתִּי אֶלָּא מֵאִשְׁתִּי הָרִאשׁוֹנָה שֶׁגֵּרַשְׁתִּי", 
+וְעַל כֻּלָּן אֵינָן נִשְׁאָלִין עֲלֵיהֶם.  
+וְאִם נִשְׁאֲלוּ, 
+עוֹנְשִׁין אוֹתָן וּמַחְמִירִין עֲלֵיהֶם.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+וַחֲכָמִים אוֹמְרִים: 
+פּוֹתְחִין לָהֶן פֶּתַח מִמָּקוֹם אַחֵר, 
+וּמְלַמְּדִין אוֹתָן, 
+כְּדֵי שֶׁלֹּא יִנְהֲגוּ בְקַלּוּת רֹאשׁ בִּנְדָרִים. 
+
+
+
+
+
+Chapter 3
+
+<small>א</small>
+אַרְבָּעָה נְדָרִים הִתִּירוּ חֲכָמִים: 
+נִדְרֵי זֵרוּזִין, וְנִדְרֵי הֲוַי, 
+וְנִדְרֵי שְׁגָגוֹת, וְנִדְרֵי אֲנָסִים.  
+נִדְרֵי זֵרוּזִין: 
+הָיָה מוֹכֵר חֵפֶץ, וְאָמַר: 
+"קֻנָּם שֶׁאֵינִי פוֹחֵת לָךְ מִן הַסֶּלַע", 
+וְהַלָּה אוֹמֵר: 
+"קֻנָּם שֶׁאֵינִי מוֹסִיף לָךְ עַל הַשֶּׁקֶל", 
+שְׁנֵיהֶן רוֹצִין בִּשְׁלֹשָׁה דִינָרִין.  
+רְבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: 
+אַף הָרוֹצֶה לְהַדִּיר אֶת חֲבֵרוֹ שֶׁיֹּאכַל אֶצְלוֹ, וְאָמַר:   
+"כָּל נֶדֶר שֶׁאֲנִי עָתִיד לִדּוֹר, הֲרֵי הוּא בָטֵל, 
+וּבִלְבַד שֶׁיְּהֵא זָכוּר בְּשָׁעַת הַנֶּדֶר". 
+
+<small>ב</small>
+נִדְרֵי הֲוַי, אָמַר: 
+"אִם לֹא רָאִיתִי בַדֶּרֶךְ הַזֶּוֹ כְעוֹלֵי מִצְרַיִם!" 
+"אִם לֹא רָאִיתִי נָחָשׁ כְּקוֹרַת בֵּית הַבַּד!"  
+נִדְרֵי שְׁגָגוֹת: 
+אָמַר: 
+"אִם אָכַלְתִּי וְשָׁתִיתִי", 
+וְנִזְכַּר שֶׁאָכַל וְשָׁתָה. 
+"שֶׁאֵינִי אוֹכֵל וְשֶׁאֵינִי שׁוֹתֶה", 
+וְשָׁכַח, וְאָכַל וְשָׁתָה. 
+אָמַר: 
+"קֻנָּם אִשְׁתִּי נֶהְנֵית לִי, 
+שֶׁגָּנְבָה אֶת כִּיסִי, וְשֶׁהִכַּת אֶת בְּנִי", 
+וְנוֹדַע שֶׁלֹּא הִכַּתּוּ, וְנוֹדַע שֶׁלֹּא גָנְבָה.  
+רָאָה אוֹתָן אוֹכְלִין תְּאֵנִים, וְאָמַר לָהֶן: 
+"הֲרֵי הֵן עֲלֵיכֶם קָרְבָּן", 
+וְנִמְצְאוּ אָבִיו אוֹ אֶחָיו, וְהָיוּ עִמָּהֶן אֲחֵרִים, 
+בֵּית שַׁמַּי אוֹמְרִים: 
+הֵן מֻתָּרִין, וּמַה שֶּׁעִמָּהֶן אֲסוּרִין. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+אֵלּוּ וָאֵלּוּ מֻתָּרִין. 
+
+<small>ג</small>
+נִדְרֵי אֲנָסִים: 
+הִדִּירוֹ חֲבֵרוֹ שֶׁיֹּאכַל אֶצְלוֹ, 
+וְחָלָה הוּא אוֹ שֶׁחָלָה בְנוֹ, אוֹ שֶׁעִכְּבוֹ נָהָר, 
+הֲרֵי אֵלּוּ נִדְרֵי אֲנָסִין. 
+
+<small>ד</small>
+נוֹדְרִים לֶהָרָגִים וְלֶחָרָמִים וְלַמּוֹכְסִים שֶׁהִיא תְרוּמָה, 
+אַף עַל פִּי שֶׁאֵינָה תְרוּמָה; 
+שֶׁהֵן שֶׁלְּבֵית הַמֶּלֶךְ, 
+אַף עַל פִּי שֶׁאֵינָן שֶׁלָּהֶן. &lt;שֶׁאֵינָה&gt; 
+בֵּית שַׁמַּי אוֹמְרִים: 
+בַּכֹּל נוֹדְרִין, חוּץ מִבַּשְּׁבוּעָה. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+אַף בִּשְׁבוּעָה.  
+בֵּית שַׁמַּי אוֹמְרִים: 
+לֹא יִפְתַּח לוֹ בְנֶדֶר. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+אַף יִפְתַּח.  
+בֵּית שַׁמַּי אוֹמְרִים: 
+בְּמַה שֶּׁהוּא מַדִּירוֹ. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+אַף בְּמַה שֶּׁאֵינוּ מַדִּירוֹ.  
+
+<small>ה</small>
+כֵּיצַד? 
+אָמְרוּ לוֹ: 
+אֱמֹר: 
+"קֻנָּם אִשְׁתִּי נֶהְנֵית לִי!" 
+וְאָמַר: 
+"קֻנָּם אִשְׁתִּי וּבָנַי נֶהְנִים לִי", 
+בֵּית שַׁמַּי אוֹמְרִים: 
+אִשְׁתּוֹ מֻתֶּרֶת, וּבָנָיו אֲסוּרִין; 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+אֵלּוּ וָאֵלּוּ מֻתָּרִין. 
+
+<small>ו</small>
+"הֲרֵי נְטִיעוֹת הָאֵלּוּ קָרְבָּן אִם אֵינָן נִקְצָצוֹת", 
+וְ"טַלֵּית זוֹ קָרְבָּן אִם אֵינָה נִשְׂרֶפֶת", 
+יֵשׁ לָהֶן פִּדְיוֹן.  
+"הֲרֵי נְטִיעוֹת הָאֵלּוּ קָרְבָּן עַד שֶׁיִּקָּצֵצוּ", &lt;שֶׁיְּקַצֵּצוּ&gt;
+וְ"טַלֵּית זוֹ קָרְבָּן עַד שֶׁתִּשָּׂרֵף", 
+אֵין לָהֶם פִּדְיוֹן. 
+
+<small>ז</small>
+הַנּוֹדֵר מִיּוֹרְדֵי הַיָּם, מֻתָּר בְּיוֹשְׁבֵי יַבָּשָׁה; 
+וּמִיּוֹשְׁבֵי יַבָּשָׁה, אָסוּר בְּיוֹרְדֵי הַיָּם, 
+שֶׁיּוֹרְדֵי הַיָּם בִּכְלַל יוֹשְׁבֵי הַיַּבָּשָׁה; 
+לֹא כָאֵלּוּ הָהוֹלְכִים מֵעַכּוֹ לְיָפוֹ, 
+אֶלָּא מִי שֶׁדַּרְכּוֹ לְפָרֵשׁ. 
+
+<small>ח</small>
+הַנּוֹדֵר מֵרוֹאֵי הַחַמָּה, 
+אָסוּר אַף בַּסּוּמִים, 
+שֶׁלֹּא נִתְכַּוַּן זֶה אֶלָּא לְמִי שֶׁהַחַמָּה רוֹאָה אוֹתוֹ. 
+
+<small>ט</small>
+הַנּוֹדֵר מִשְּׁחוֹרֵי הָרֹאשׁ, 
+אָסוּר בַּקֵּרְחִים, וּבְבַעֲלֵי שֵׂיבוֹת, 
+וּמֻתָּר בַּנָּשִׁים וּבַקְּטַנִּים, 
+שֶׁאֵין נִקְרָאִין שְׁחוֹרֵי הָרֹאשׁ אֶלָּא אֲנָשִׁים. 
+
+<small>י</small>
+הַנּוֹדֵר מִן הַיִּלּוֹדִים, מֻתָּר בַּנּוֹלָדִים; &lt;הַיְּלוּדִים&gt;
+מִן הַנּוֹלָדִים, 
+רְבִּי מֵאִיר מַתִּיר אַף בַּיִּלּוֹדִים. &lt;בַּיְּלוּדִים&gt;
+וַחֲכָמִים אוֹמְרִים: 
+לֹא נִתְכַּוַּן זֶה אֶלָּא לְמִי שֶׁדַּרְכּוֹ לְהִוָּלֵד. 
+
+<small>יא</small>
+הַנּוֹדֵר מִשּׁוֹבְתֵי שַׁבָּת, 
+אָסוּר בְּיִשְׂרָאֵל וְאָסוּר בַּכּוּתִים.  
+מֵאוֹכְלֵי הַשּׁוּם, 
+אָסוּר בְּיִשְׂרָאֵל וְאָסוּר בַּכּוּתִים.  
+וּמֵעוֹלֵי לִירוּשָׁלַיִם, 
+אָסוּר בְּיִשְׂרָאֵל וּמֻתָּר בַּכּוּתִים. 
+
+<small>יב</small>
+"קֻנָּם שֶׁאֵינִי נֶהְנֶה לִבְנֵי נֹחַ", 
+מֻתָּר בְּיִשְׂרָאֵל, וְאָסוּר בָּאֻמּוֹת.  
+"שֶׁאֵינִי נֶהְנֶה לְזֶרַע אַבְרָהָם", 
+אָסוּר בְּיִשְׂרָאֵל, וּמֻתָּר בָּאֻמּוֹת.  
+"שֶׁאֵינִי נֶהְנֶה לְיִשְׂרָאֵל", 
+לוֹקֵחַ בְּיָתֵר וּמוֹכֵר בְּפָחוּת.  
+"שֶׁיִּשְׂרָאֵל נֶהְנִין לִי", 
+לוֹקֵחַ בְּפָחוּת וּמוֹכֵר בְּיָתֵר, 
+אֵין שׁוֹמְעִין לוֹ.  
+"שֶׁאֵינִי נֶהְנֶה לָהֶן וְהֵן לִי", 
+יֵהָנֶה לָאֻמּוֹת.  
+
+<small>יג</small>
+"קֻנָּם שֶׁאֵינִי נֶהְנֶה לָעֲרֵלִים", 
+מֻתָּר בְּעַרְלֵי יִשְׂרָאֵל, 
+וְאָסוּר בְּמוּלֵי אֻמּוֹת הָעוֹלָם. 
+"שֶׁאֵינִי נֶהְנֶה לַמּוּלִים", 
+אָסוּר בְּעַרְלֵי יִשְׂרָאֵל, 
+וּמֻתָּר בְּמוּלֵי הָאֻמּוֹת, 
+שֶׁאֵין הָעָרְלָה קְרוּיָה אֶלָּא לְשֵׁם הַגּוֹיִם, 
+שֶׁנֶּאֱמַר: (ירמיה ט,כה) 
+"כִּי כָל הַגּוֹיִם עֲרֵלִים, 
+וְכָל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב", 
+וְאוֹמֵר: (שמואל א יז,לו) 
+"וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה כְּאֶחָד מֵהֶם", 
+וְאוֹמֵר: (שמואל ב א,כ) 
+"פֶּן תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים, 
+פֶּן תַּעֲלזְנָה בְּנוֹת הָעֲרֵלִים".  
+רְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר: 
+מְאוּסָה הָעָרְלָה שֶׁנִּתְגַּנּוּ בָהּ רְשָׁעִים, 
+שֶׁנֶּאֱמַר: (ירמיה ט,כה) 
+"כִּי כָל הַגּוֹיִם עֲרֵלִים,  
+וְכָל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב". 
+
+<small>יד</small>
+רְבִּי יִשְׁמָעֵאל אוֹמֵר: 
+גְּדוֹלָה מִילָה, 
+שֶׁשְּׁלֹשׁ עֶשְׂרֵה בְרִית נִכְרְתוּ עָלֶיהָ.  
+רְבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: 
+גְּדוֹלָה מִילָה, 
+שֶׁהִיא דוֹחָה אֶת הַשַּׁבָּת הַחֲמוּרָה.  
+רְבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר: 
+גְּדוֹלָה מִילָה, 
+שֶׁלֹּא נִתְלָה לְמֹשֶׁה הַצַּדִּיק עָלֶיהָ מְלֹא שָׁעָה.  
+רְבִּי נְחֶמְיָה אוֹמֵר: 
+גְּדוֹלָה מִילָה, 
+שֶׁהִיא דוֹחָה אֶת הַנְּגָעִים.  
+
+<small>יה</small>
+רְבִּי מֵאִיר אוֹמֵר: 
+גְּדוֹלָה מִילָה, 
+שֶׁכָּל הַמִּצְוֹת שֶׁעָשָׂה אָבִינוּ אַבְרָהָם, 
+לֹא נִקְרָא שָׁלֵם עַד שֶׁמָּל, שֶׁנֶּאֱמַר: (בראשית יז,א) 
+"הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים".  
+
+<small>יו</small>
+דָּבָר אַחֵר: 
+גְּדוֹלָה מִילָה, שֶׁאִלּוּלֵי הִיא, 
+לֹא בָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹלָמוֹ, 
+שֶׁנֶּאֱמַר: (ירמיה לג,כה) 
+"כֹּה אָמַר יי: אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה, 
+חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי". 
+גְּדוֹלָה מִילָה, 
+שֶׁהִיא שְׁקוּלָה כְנֶגֶד כָּל הַמִּצְווֹת שֶׁבַּתּוֹרָה, 
+שֶׁנֶּאֱמַר: (שמות כד,ח) 
+"הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת יי עִמָּכֶם, 
+עַל כָּל הַדְּבָרִים הָאֵלֶּה."
+
+
+
+
+
+Chapter 4
+
+<small>א</small>
+אֵין בֵּין הַמֻּדָּר הֲנָיָה מֵחֲבֵרוֹ לְמֻדָּר הֵימֶנּוּ מַאֲכָל, 
+אֶלָּא דְרִיסַת הָרֶגֶל, 
+וְכֵלִים שֶׁאֵין עוֹשִׂין בָּהֶן אֹכֶל נֶפֶשׁ.  
+הַמֻּדָּר מַאֲכָל מֵחֲבֵרוֹ, 
+לֹא יַשְׁאִילֶנּוּ נָפָה וּכְבָרָה, וְרֵחַיִם וְתַנּוּר. 
+אֲבָל מַשְׁאִיל לוֹ חָלוּק וְטַלֵּית, וּנְזָמִים וְטַבַּעוֹת, 
+וְכָל דָּבָר שֶׁאֵין עוֹשִׂים בּוֹ אֹכֶל נֶפֶשׁ.  
+מְקוֹם שֶׁמַּשְׂכִּירִין כַּיּוֹצֵא בָהֶן, אָסוּר. 
+
+<small>ב</small>
+הַמֻּדָּר הֲנָיָה מֵחֲבֵרוֹ, 
+שׁוֹקֵל אֶת שִׁקְלוֹ, וּפוֹרֵעַ אֶת חוֹבוֹ, 
+וּמַחְזִיר לוֹ אֲבֵדָתוֹ.  
+מְקוֹם שֶׁנּוֹטְלִין עָלֶיהָ שָׂכָר, 
+תִּפֹּל הֲנָיָה לַהֶקְדֵּשׁ. 
+
+<small>ג</small>
+וְתוֹרֵם אֶת תְּרוּמָתוֹ וּמַעְשְׂרוֹתָיו לְדַעְתּוֹ.  
+וּמַקְרִיב עָלָיו קִנֵּי זָבִין וְקִנֵּי זָבוֹת, קִנֵּי יוֹלְדוֹת, 
+חַטָּאוֹת וַאֲשָׁמוֹת.  
+וּמְלַמְּדוֹ מִדְרָשׁ, הֲלָכוֹת, וְאַגָּדוֹת. 
+לֹא יְלַמְּדֶנּוּ מִקְרָא, 
+אֲבָל מְלַמֵּד הוּא אֶת בָּנָיו מִקְרָא.  
+וְזָן אֶת אִשְׁתּוֹ וְאֶת בָּנָיו, 
+אַף עַל פִּי שֶׁהוּא חַיָּב בִּמְזוֹנוֹתֵיהֶן. &lt;בִּמְזוֹנוֹתָן&gt; 
+לֹא יָזוּן אֶת בְּהֶמְתּוֹ, בֵּין טְמֵאָה בֵין טְהוֹרָה.  
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+זָן אֶת הַטְּמֵאָה, וְאֵינוּ זָן אֶת הַטְּהוֹרָה.  
+אָמְרוּ לוֹ: 
+מַה בֵּין טְמֵאָה לִטְהוֹרָה? 
+אָמַר לָהֶן: 
+שֶׁהַטְּהוֹרָה נַפְשָׁהּ לַשָּׁמַיִם, וְגוּפָהּ שֶׁלּוֹ, 
+וְהַטְּמֵאָה נַפְשָׁהּ וְגוּפָהּ לַשָּׁמַיִם.  
+אָמְרוּ לוֹ: 
+אַף הַטְּמֵאָה נַפְשָׁהּ לַשָּׁמַיִם, וְגוּפָהּ שֶׁלּוֹ, 
+שֶׁאִם יִרְצֶה, הֲרֵי מוֹכְרָהּ לַגּוֹיִם, 
+אוֹ מַאֲכִילָהּ לַכְּלָבִים. 
+
+<small>ד</small>
+הַמֻּדָּר הֲנָיָה מֵחֲבֵרוֹ וְנִכְנַס לְבַקְּרוֹ, 
+עוֹמֵד, אֲבָל לֹא יוֹשֵׁב.  
+וּמְרַפֵּהוּ רִפְאוּת נֶפֶשׁ, 
+אֲבָל לֹא רִפְאוּת מָמוֹן.  
+וְרוֹחֵץ עִמּוֹ בְאֶנְבָּטִי גְדוֹלָה, 
+אֲבָל לֹא בִקְטַנָּה.  
+וְיָשֵׁן עִמּוֹ בַמִּטָּה.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+בִּימוֹת הַחַמָּה, אֲבָל לֹא בִימוֹת הַגְּשָׁמִים, 
+מִפְּנֵי שֶׁהוּא מַהְנֵיהוּ.  
+וּמֵסֵב עִמּוֹ עַל הַמִּטָּה, 
+וְאוֹכֵל עִמּוֹ עַל הַשֻּׁלְחָן, 
+אֲבָל לֹא מִן הַתַּמְחוּי. 
+אֲבָל אוֹכֵל הוּא מִן הַתַּמְחוּי הַחוֹזֵר.  
+
+<small>ה</small>
+לֹא יֹאכַל עִמּוֹ מִן הָאֵבוּס שֶׁלִּפְנֵי הַפּוֹעֲלִים.  
+וְלֹא יַעֲשֶׂה עִמּוֹ בָאָמָּן.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+וַחֲכָמִים אוֹמְרִים: 
+עוֹשֶׂה הוּא בְרָחוֹק מִמֶּנּוּ. 
+
+<small>ו</small>
+הַמֻּדָּר הֲנָיָה מֵחֲבֵרוֹ לִפְנֵי שְׁבִיעִית, 
+לֹא יֵרֵד לְתוֹךְ שָׂדֵהוּ, &lt;יורד&gt;
+וְאֵינוּ אוֹכֵל מִן הַנּוֹטוֹת; 
+וּבַשְּׁבִיעִית, לֹא יוֹרֵד לְתוֹךְ שָׂדֵהוּ, 
+אֲבָל אוֹכֵל הוּא מִן הַנּוֹטוֹת.  
+נָדַר הֵימֶנּוּ מַאֲכָל לִפְנֵי שְׁבִיעִית, 
+יוֹרֵד לְתוֹךְ שָׂדֵהוּ, וְאֵינוּ אוֹכֵל מִן הַפֵּרוֹת. 
+וּבַשְּׁבִיעִית, יוֹרֵד וְאוֹכֵל. 
+
+<small>ז</small>
+הַמֻּדָּר הֲנָיָה מֵחֲבֵרוֹ, 
+לֹא יַשְׁאִילֶנּוּ וְלֹא יִשְׁאַל מִמֶּנּוּ, 
+לֹא יַלְוֶנּוּ וְלֹא יִלְוֶה מִמֶּנּוּ, &lt;יַלְוֶה&gt;
+וְלֹא יִמְכֹּר לוֹ וְלֹא יִקַּח מִמֶּנּוּ.  
+אָמַר לוֹ: 
+"הַשְׁאִילֵנִי פָרָתָךְ",  
+אָמַר לוֹ: 
+"אֵינָה פְנוּיָה".  
+אָמַר: 
+"קֻנָּם שָׂדִי שֶׁאֵינִי חוֹרֵשׁ בָּהּ לְעוֹלָם", 
+אִם הָיָה דַרְכּוֹ לַחֲרֹשׁ, 
+הוּא אָסוּר, וְכָל אָדָם מֻתָּרִין; 
+אִם אֵין דַּרְכּוֹ לַחֲרֹשׁ בּוֹ, 
+הוּא וְכָל אָדָם אֲסוּרִין. 
+
+<small>ח</small>
+הַמֻּדָּר הֲנָיָה מֵחֲבֵרוֹ וְאֵין לוֹ מַה יֹּאכַל, 
+הוֹלֵךְ אֵצֶל הַחַנְוָנִי, וְאוֹמֵר: 
+"אִישׁ פְּלוֹנִי מֻדָּר מִמֶּנִּי הֲנָיָה, 
+וְאֵינִי יוֹדֵעַ מָה אֶעֱשֶׂה." 
+הוּא נוֹתֵן לוֹ, וּבָא וְנוֹטֵל מִזֶּה.  
+
+<small>ט</small>
+הָיָה בֵיתוֹ לִבְנוֹת, גְּדֵרוֹ לִגְדֹּר, שָׂדֵהוּ לִקְצֹר, 
+הוֹלֵךְ אֵצֶל הַפּוֹעֲלִין, וְאוֹמֵר: 
+"אִישׁ פְּלוֹנִי מֻדָּר מִמֶּנִּי הֲנָיָה, 
+וְאֵינִי יוֹדֵעַ מָה אֶעֱשֶׂה." 
+וְהֵן עוֹשִׂין עִמּוֹ, וּבָאִים וְנוֹטְלִים שָׂכָרָן מִזֶּה. 
+
+<small>י</small>
+הָיוּ מְהַלְּכִים בַּדֶּרֶךְ וְאֵין לוֹ מַה יֹּאכַל, 
+נוֹתֵן לְאַחֵר מִשֵּׁם מַתָּנָה, 
+וְהַלָּה מֻתָּר בָּהּ.  
+אִם אֵין עִמָּהֶם אַחֵר, 
+מַנִּיחַ עַל הַסֶּלַע אוֹ עַל הַגָּדֵר, 
+וְאוֹמֵר: 
+"הֲרֵי הֵן מֻבְקָרִין לְכָל מִי שֶׁיַּחְפֹּץ", 
+וְהַלָּה נוֹטֵל וְאוֹכֵל. 
+רְבִּי יוֹסֵה אוֹסֵר. 
+
+
+
+
+
+Chapter 5
+
+<small>א</small>
+הַשּׁוּתָפִים שֶׁנָּדְרוּ הֲנָיָה זֶה מִזֶּה, 
+אֲסוּרִין לִכָּנֵס לֶחָצֵר.  
+רְבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: 
+זֶה נִכְנָס לְתוֹךְ שֶׁלּוֹ, וְזֶה נִכְנָס לְתוֹךְ שֶׁלּוֹ.  
+שְׁנֵיהֶן אֲסוּרִין מִלְּהַעֲמִיד רֵחַיִם וְתַנּוּר, 
+וּמִלְּגַדֵּל תַּרְנָגְלִין.  
+הָיָה אֶחָד מֵהֶן מֻדָּר מֵחֲבֵרוֹ הֲנָיָה, 
+לֹא יִכָּנֵס לֶחָצֵר.  
+רְבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: 
+יָכוֹל הוּא לוֹמַר לוֹ: 
+"בְּתוֹךְ שֶׁלִּי אֲנִי נִכְנָס, 
+וְאֵינִי נִכְנָס בְּתוֹךְ שֶׁלָּךְ."  
+כּוֹפִין אֶת הַנּוֹדֵר שֶׁיִּמְכֹּר אֶת חֶלְקוֹ. 
+
+<small>ב</small>
+הָיָה אֶחָד מִן הַשּׁוּק מֻדָּר מֵאֶחָד מֵהֶם הֲנָיָה, 
+לֹא יִכָּנֵס לֶחָצֵר.  
+רְבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: 
+יָכוֹל הוּא לוֹמַר לוֹ: 
+"לְתוֹךְ שֶׁלַּחֲבֵרִי אֲנִי נִכְנָס, 
+וְאֵינִי נִכְנָס לְתוֹךְ שֶׁלָּךְ." 
+
+<small>ג</small>
+הַמֻּדָּר הֲנָיָה מֵחֲבֵרוֹ, 
+וְיֵשׁ לוֹ שָׁם מַרְחֵץ וּבֵית הַבַּד מֻסְכָּרִין בָּעִיר, 
+אִם יֵשׁ לוֹ תְפִיסַת יָד בָּהֶן, אָסוּר. 
+אֵין לוֹ תְפִיסַת יָד בָּהֶן, מֻתָּר.  
+הָאוֹמֵר לַחֲבֵרוֹ: 
+"קֻנָּם לְבֵיתְךָ שֶׁאֵינִי נִכְנָס, וְשָׂדְךָ בָּהֶן לוֹקֵחַ", 
+מֵת אוֹ שֶׁמְּכָרָן לְאַחֵר, מֻתָּר.  
+"לַבַּיִת הַזֶּה שֶׁאֵינִי נִכְנָס, 
+וְשָׂדֶה זוֹ שֶׁאֵינִי לוֹקֵחַ", 
+מֵת אוֹ שֶׁמְּכָרָן לְאַחֵר, אָסוּר. 
+
+<small>ד</small>
+"הֲרֵי אֲנִי עָלֶיךָ חֵרֶם", הַמֻּדָּר אָסוּר.  
+"הֲרֵי אַתְּ עָלַי חֵרֶם", הַנּוֹדֵר אָסוּר.  
+"הֲרֵי אֲנִי עָלֶיךָ וְאַתְּ עָלַי", שְׁנֵיהֶם אֲסוּרִין.  
+וּשְׁנֵיהֶם מֻתָּרִין בְּדָבָר שֶׁלְּעוֹלֵי בָבֶל, 
+וַאֲסוּרִין בְּדָבָר שֶׁבְּאוֹתָהּ הָעִיר. 
+
+<small>ה</small>
+וְאֵי זֶה הוּא דָבָר שֶׁלְּעוֹלֵי בָבֶל? 
+כְּגוֹן הַר הַבַּיִת וְהָעֲזָרוֹת, 
+וְהַבְּאֵר שֶׁבְּאֶמְצַע הַדֶּרֶךְ.  
+וְאֵי זֶה דָבָר שֶׁבְּאוֹתָהּ הָעִיר? 
+כְּגוֹן הָרְחָבָה, וְהַמַּרְחֵץ, 
+וּבֵית הַכְּנֶסֶת, וְהַתֵּבָה, וְהַסְּפָרִים.  
+וְהַכּוֹתֵב חֶלְקוֹ לַנָּשִׂיא.  
+
+<small>ו</small>
+רְבִּי יְהוּדָה אוֹמֵר: 
+אֶחָד כּוֹתֵב לַנָּשִׂיא וְאֶחָד כּוֹתֵב לַהֶדְיוֹט; 
+מַה בֵּין כּוֹתֵב לַנָּשִׂיא לְכוֹתֵב לַהֶדְיוֹט? 
+שֶׁהַכּוֹתֵב לַנָּשִׂיא אֵינוּ צָרִיךְ לְזַכּוֹת,  
+וְהַכּוֹתֵב לַהֶדְיוֹט צָרִיךְ לְזַכּוֹת.  
+וַחֲכָמִים אוֹמְרִים: 
+אֶחָד זֶה וְאֶחָד זֶה צָרִיךְ לְזַכּוֹת, 
+לֹא דִבְּרוּ בַנָּשִׂיא אֶלָּא בַהוֶה. &lt;בהווי&gt; 
+רְבִּי יְהוּדָה אוֹמֵר: 
+אֵין אַנְשֵׁי הַגָּלִיל צְרִיכִין לִכְתּוֹב, 
+שֶׁכְּבָר כָּתְבוּ אֲבוֹתֵיהֶם עַל יְדֵיהֶם. &lt;אֲבוֹתָם&gt;
+
+[<small>ז</small>]
+הַמֻּדָּר הֲנָיָה מֵחֲבֵרוֹ וְאֵין לוֹ מַה יֹּאכַל, 
+נוֹתֵן לְאַחֵר מִשּׁוּם מַתָּנָה, וְהַלָּה מֻתָּר בָּהּ.  
+מַעֲשֶׂה בְּבֵית חוֹרוֹן, 
+בְּאֶחָד שֶׁהָיָה אָבִיו מֻדָּר מִמֶּנּוּ הֲנָיָה, 
+וְהָיָה מַשִּׂיא אֶת בִּתּוֹ. 
+אָמַר לַחֲבֵרוֹ: 
+"הֲרֵי הֶחָצֵר וְהַסְּעוֹדָה נְתוּנִין לָךְ מַתָּנָה, 
+אֵין בְּפָנֶיךָ שֶׁיָּבֹא אַבָּא וְיֹאכַל עִמָּנוּ בִסְעוֹדָה."  
+אָמַר לוֹ: 
+"אִם שֶׁלִּי הֵם, הֲרֵי הֵן מֻקְדָּשִׁין לַשָּׁמַיִם!"  
+אָמַר לוֹ: 
+"לֹא נָתַתִּי לָךְ אֶת שֶׁלִּי (אֶלָּא) שֶׁתַּקְדִּישֵׁם לַשָּׁמַיִם!"   
+אָמַר לוֹ: 
+"לֹא נָתַתָּ לִּי אֶת שֶׁלָּךְ, 
+אֶלָּא שֶׁתְּהֵא אַתָּה וְאָבִיךָ אוֹכְלִים וְשׁוֹתִים, 
+וּמִתְרַצִּים זֶה לָזֶה, 
+וִיהֵא עָוֹן תָּלוּי בְּרֹאשִׁי".  
+אָמְרוּ חֲכָמִים: 
+כָּל מַתָּנָה שֶׁאֵינָה שֶׁאִם הִקְדִּישָׁהּ תְּהֵא מְקֻדֶּשֶׁת, 
+אֵינָה מַתָּנָה. 
+
+
+
+
+
+Chapter 6
+
+<small>א</small>
+הַנּוֹדֵר מִן הַמְבֻשָּׁל, 
+מֻתָּר בַּצָּלִי וּבַשָּׁלוּק.  
+אָמַר: 
+"קֻנָּם תַּבְשִׁיל שֶׁאֵינִי טוֹעֵם", &lt;שני&gt;
+אָסוּר בְּמַעֲשֵׂה קְדֵרָה רַךְ, 
+וּמֻתָּר בֶּעָבֶה, 
+וּמֻתָּר בְּבֵיצָה טְרָמִיטָן, 
+וּבַדַּלַּעַת הָרְמוּצָה. 
+
+<small>ב</small>
+הַנּוֹדֵר מִמַּעֲשֵׂה קְדֵרָה, 
+אֵינוּ אָסוּר אֶלָּא מִמַּעֲשֵׂה רְתַחְתָּה.  
+אָמַר: 
+"קֻנָּם יוֹרֵד לִקְדֵרָה שֶׁאֵינִי טוֹעֵם", &lt;שני&gt;
+אָסוּר מִכָּל הַמִּתְבַּשְּׁלִין בִּקְדֵרָה. 
+
+<small>ג</small>
+"מִן הַכֶּבֶשׁ", 
+אֵינוּ אָסוּר אֶלָּא מִן הַכֶּבֶשׁ שֶׁלַּיָּרָק. 
+"כָּבוּשׁ שֶׁאֵינִי טוֹעֵם", &lt;שני&gt;
+אָסוּר בְּכָל הַכְּבוּשִׁים.  
+
+<small>ד</small> 
+"מִן הַשְּׁלָקִים", 
+אֵינוּ אָסוּר אֶלָּא מִן הַשֶּׁלֶק שֶׁלַּיָּרָק. 
+"שָׁלוּק שֶׁאֵינִי טוֹעֵם", &lt;שני&gt;
+אָסוּר בְּכָל הַשְּׁלוּקִים.  
+
+<small>ה</small>
+"מִן הַצָּלִי", 
+אֵינוּ אָסוּר אֶלָּא מִן הַצָּלִי שֶׁלַּבָּשָׂר.  
+דִּבְרֵי רְבִּי יְהוּדָה. 
+"צָלוּי שֶׁאֵינִי טוֹעֵם", &lt;שני&gt;
+אָסוּר מִכָּל הַצְּלוּיִם.  
+
+<small>ו</small>
+"מִן הַמָּלִיחַ", 
+אֵינוּ אָסוּר אֶלָּא מִן הַמָּלִיחַ שֶׁלַּדָּג. 
+"מָלִיחַ שֶׁאֵינִי טוֹעֵם", &lt;שני&gt;
+אָסוּר בְּכָל הַמְּלוּחִים. 
+
+<small>ז</small>
+"דָּג, דָּגִים שֶׁאֵינִי טוֹעֵם", &lt;שני&gt;
+אָסוּר בָּהֶם, בֵּין גְּדוֹלִים, בֵּין קְטַנִּים, 
+בֵּין מְלוּחִים בֵּין תְּפֵלִים, 
+בֵּין חַיִּים בֵּין מְבֻשָּׁלִים, 
+וּמֻתָּר בִּטְרִית טְרוּפָה, וּבַצֵּיר.  
+הַנּוֹדֵר מִן הַצַּחֲנָה, 
+אָסוּר בִּטְרִית טְרוּפָה, 
+וּמֻתָּר בַּצֵּיר וּבְמֻרְיָס.  
+הַנּוֹדֵר מִטְּרִית טְרוּפָה, 
+מֻתָּר בַּצֵּיר וּבַמֻּרְיָס. 
+
+<small>ח</small>
+הַנּוֹדֵר מִן הֶחָלָב, מֻתָּר בַּקִּים. 
+רְבִּי יוֹסֵה אוֹסֵר.  
+וּמִן הַקִּים, מֻתָּר בֶּחָלָב.  
+אַבָּא שָׁאוּל אוֹמֵר: 
+הַנּוֹדֵר מִן הַגְּבִנָּה, 
+אָסוּר בָּהּ, בֵּין מְלֵיחָה וּבֵין תְּפֵלָה. 
+
+<small>ט</small>
+הַנּוֹדֵר מִן הַבָּשָׂר, 
+מֻתָּר בָּרֹטֶב וּבַקּוֹפֵא. 
+רְבִּי יְהוּדָה אוֹסֵר.  
+אָמַר רְבִּי יְהוּדָה: &lt;יודה&gt;
+מַעֲשֶׂה וְאָסַר עָלַי רְבִּי טַרְפוֹן בֵּיצִים שֶׁנִּתְבַּשְּׁלוּ עִמּוֹ.  
+אָמְרוּ לוֹ: 
+וְכֵן הַדָּבָר! אֶמָּתַי? 
+בִּזְמַן שֶׁאָמַר "בָּשָׂר זֶה עָלַי", 
+אֲבָל הַנּוֹדֵר מִן הַדָּבָר וְנִתְעָרַב בְּאַחֵר, 
+אִם יֶשׁ בּוֹ בְנוֹתֵן טַעַם, הֲרֵי זֶה אוֹסֵר. 
+
+<small>י</small>
+הַנּוֹדֵר מִן הַיַּיִן, 
+מֻתָּר בַּתַּבְשִׁיל שֶׁיֶּשׁ בּוֹ טַעַם יַיִן.  
+אָמַר: 
+"קֻנָּם יַיִן זֶה שֶׁאֵינִי טוֹעֵם", &lt;שני&gt;
+וְנָפַל לַתַּבְשִׁיל, 
+אִם יֶשׁ בּוֹ בְנוֹתֵן טַעַם, 
+הֲרֵי זֶה אָסוּר.  
+
+<small>יא</small>
+הַנּוֹדֵר מִן הָעֲנָבִים, מֻתָּר בַּיַּיִן; 
+מִן הַזֵּיתִים, מֻתָּר בַּשֶּׁמֶן.  
+אָמַר: 
+"קֻנָּם זֵיתִים וַעֲנָבִים אֵלּוּ שֶׁאֵינִי טוֹעֵם", &lt;שני&gt;
+אָסוּר בָּהֶן וּבַיּוֹצֵא מֵהֶן. 
+
+<small>יב</small>
+הַנּוֹדֵר מִן הַתְּמָרִים, מֻתָּר בִּדְבַשׁ תְּמָרִים; 
+מִן הַסִּתְוָנִיּוֹת, מֻתָּר בְּחֹמֶץ סִתְוָנִיּוֹת. 
+רְבִּי יְהוּדָה בֶן בְּתִירָה אוֹמֵר: 
+כָּל שֶׁשֵּׁם תּוֹלַדְתּוֹ קְרוּיָה עָלָיו, וְנָדַר הֵימֶנּוּ, 
+אָסוּר בְּיוֹצֵא הֵימֶנּוּ. &lt;מגיה שני הוסיף: בו ו-&gt;
+וַחֲכָמִים מַתִּירִין. 
+
+<small>יג</small>
+הַנּוֹדֵר מִן הַיַּיִן, מֻתָּר בְּיֵין תַּפּוּחִים; 
+מִן הַשֶּׁמֶן, מֻתָּר בְּשֶׁמֶן שֻׁמְשְׁמִין; 
+מִן הַדְּבַשׁ, מֻתָּר בִּדְבַשׁ תְּמָרִים; 
+מִן הַחֹמֶץ, מֻתָּר בְּחֹמֶץ סִתְוָנִית; 
+מִן הַכְּרֵישִׁים, מֻתָּר בְּקַפְּלוֹטוֹת; 
+מִן הַיָּרָק, מֻתָּר בִּירָקוֹת שָׂדֶה, 
+מִפְּנֵי שֶׁהוּא לָאוּי. &lt; המגיה: ס"א שֵׁם לָוּי&gt;
+
+<small>יד</small>
+מִן הַכְּרוּב, אָסוּר בְּאִסְפַּרְגּוֹס; 
+מִן הָאִסְפַּרְגּוֹס, מֻתָּר בִּכְרוּב.  
+מִן הַגְּרִיסִים, אָסוּר בַּמִּקְפָּא. 
+רְבִּי יוֹסֵה מַתִּיר. 
+מִן הַמִּקְפָּא, מֻתָּר בִּגְרִיסִין.  
+
+<small>יה</small>
+מִן הַמִּקְפָּא, אָסוּר בַּשּׁוּם. 
+רְבִּי יוֹסֵה מַתִּיר. 
+מִן הַשּׁוּם, מֻתָּר בַּמִּקְפָּא. &lt;אסור&gt; 
+
+<small>יו</small>
+מִן הָעֲדָשִׁים, אָסוּר בָּאֲשִׁישִׁים, 
+רְבִּי יוֹסֵה מַתִּיר. 
+מִן הָאֲשִׁישִׁין, מֻתָּר בָּעֲדָשִׁים.  
+
+<small>יז</small>
+"חִטָּה", "חִטִּים שֶׁאֵינִי טוֹעֵם", &lt;שני&gt; 
+אָסוּר בָּהֶם, בֵּין קֶמַח בֵּין פַּת.  
+"גָּרִיס", "גְּרִיסִים שֶׁאֵינִי טוֹעֵם", &lt;שני&gt; 
+אָסוּר בָּהֶן, בֵּין חַיִּים בֵּין מְבֻשָּׁלִים.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+"קֻנָּם גָּרִיס וְחִטָּה שֶׁאֵינִי טוֹעֵם", &lt;שני&gt; 
+מֻתָּר לָכוֹס חַיִּים. 
+
+
+
+
+
+Chapter 7
+
+<small>א</small>
+הַנּוֹדֵר מִן הַיָּרָק, מֻתָּר בַּדִּלּוּעִים. 
+וּרְבִּי עֲקִיבָה אוֹסֵר.  
+אָמְרוּ לוֹ לִרְבִּי עֲקִיבָה: 
+וַהֲלֹא אוֹמֵר אָדָם לִשְׁלוּחוֹ: 
+"קַח לָנוּ יָרָק", 
+וְהוּא אוֹמֵר: 
+"לֹא מָצָאתִי אֶלָּא דִּלּוּעִים"?  
+אָמַר לָהֶם: 
+וְכֵן הַדָּבָר! אוֹ שֶׁמֵּא אוֹמֵר הוּא לוֹ: 
+"לֹא מָצָאתִי אֶלָּא קִטְנִית"? 
+אֶלָּא שֶׁהַדִּלּוּעִין בִּכְלַל הַיָּרָק, 
+וְאֵין הַקִּטְנִית בִּכְלַל יָרָק.  
+וְאָסוּר בְּפוּל הַמִּצְרִי לַח, 
+וּמֻתָּר בַּיָּבֵשׁ. 
+
+<small>ב</small>
+הַנּוֹדֵר מִן הַדָּגָן, 
+אָסוּר בְּפוּל הַמִּצְרִי הַיָּבֵשׁ.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+וַחֲכָמִים אוֹמְרִים: 
+אֵינוּ אָסוּר אֶלָּא מֵחֲמֵשֶׁת הַמִּינִין.  
+רְבִּי מֵאִיר אוֹמֵר: 
+הַנּוֹדֵר מִן הַתְּבוּאָה, 
+אֵינוּ אָסוּר אֶלָּא מֵחֲמֵשֶׁת הַמִּינִין, 
+אֲבָל הַנּוֹדֵר מִן הַדָּגָן, 
+אָסוּר בַּכֹּל, 
+וּמֻתָּר בְּפֵרוֹת הָאִילָן וּבַיָּרָק. 
+
+<small>ג</small>
+הַנּוֹדֵר מִן הַכְּסוּת, 
+מֻתָּר בַּשַּׂק, וּבִירִיעָה, וּבַחֲמִילָה.  
+אָמַר "קֻנָּם צֶמֶר עוֹלֶה עָלַי", 
+מֻתָּר לְכַסּוֹת בְּגִזֵּי צֶמֶר; 
+"פִּשְׁתָּן עוֹלָה עָלַי", 
+מֻתָּר לְכַסּוֹת בַּאֲנִיצֵי פִשְׁתָּן.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+הַכֹּל לְפִי הַנֶּדֵר: 
+טָעַן וְהִזִּיעַ, וְהָיָה רֵיחוֹ קָשֶׁה, אָמַר: 
+"קֻנָּם צֶמֶר וּפִשְׁתִּים עוֹלִין עָלַי", 
+מֻתָּר לְכַסּוֹת, 
+וְאָסוּר לְהַפְשִׁיל אַחֲרָיו. 
+
+<small>ד</small>
+הַנּוֹדֵר מִן הַבַּיִת, מֻתָּר בָּעֲלִיָּה.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+וַחֲכָמִים אוֹמְרִים: 
+עֲלִיָּה בִכְלָל הַבַּיִת.  
+הַנּוֹדֵר מִן הָעֲלִיָּה, מֻתָּר בַּבַּיִת. 
+
+<small>ה</small>
+הַנּוֹדֵר מִן הַמִּטָּה, מֻתָּר בַּדַּרְגֵּשׁ.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+וַחֲכָמִים אוֹמְרִים: 
+הַדַּרְגֵּשׁ בִּכְלַל הַמִּטָּה.  
+הַנּוֹדֵר מִן הַדַּרְגֵּשׁ, מֻתָּר בַּמִּטָּה.  
+
+<small>ו</small>
+הַנּוֹדֵר מִן הָעִיר, 
+מֻתָּר לִכָּנֵס בִּתְחוּמָהּ, 
+וְאָסוּר לִכָּנֵס לְעִיבּוּרָהּ.  
+אֲבָל הַנוֹדֵר מִן הַבַּיִת, 
+אָסוּר מִן הָאָגָף וְלִפְנִים. 
+
+<small>ז</small>
+"קֻנָּם פֵּרוֹת הָאֵלּוּ עָלַי", 
+"קֻנָּם הֵם לְפִי", 
+"קֻנָּם הֵם עַל פִּי", 
+אָסוּר בְּחִלּוּפֵיהֶם וּבְגִדּוּלֵיהֶם.  
+"שֶׁאֵינִי אוֹכֵל", "שֶׁאֵינִי טוֹעֵם", &lt;שני&gt;
+מֻתָּר בְּחִלּוּפֵיהֶן וּבְגִדּוּלֵיהֶן, 
+בְּדָבָר שֶׁזַּרְעוֹ כָלֶה; 
+אֲבָל בְּדָבָר שֶׁאֵין זַרְעוֹ כָלֶה, 
+גִדּוּלֵי גִדּוּלִין אֲסוּרִים. 
+
+<small>ח</small>
+הָאוֹמֵר לְאִשְׁתּוֹ: 
+"קֻנָּם מַעֲשֵׂה יָדַיִךְ עָלַי", 
+"קֻנָּם הֵם לְפִי", "קֻנָּם הֵן עַל פִּי", 
+אָסוּר בְּחִלּוּפֵיהֶן וּבְגִדּוּלֵיהֶן. &lt;בחילופין&gt; 
+"שֶׁאֵינִי אוֹכֵל", "שֶׁאֵינִי טוֹעֵם", &lt;שני&gt;
+מֻתָּר בְּחִלּוּפֵיהֶם וּבְגִדּוּלֵיהֶן, 
+בְּדָבָר שֶׁזַּרְעוֹ כָלֶה. 
+אֲבָל בְּדָבָר שֶׁאֵין זַרְעוֹ כָלֶה, 
+גִּדּוּלֵי גִדּוּלִין אֲסוּרִים. 
+
+<small>ט</small>
+"שֶׁאַתְּ עוֹשָׂה וְאֵינִי אוֹכֵל עַד הַפֶּסַח", 
+"שֶׁאַתְּ עוֹשָׂה וְאֵינִי מִתְכַּסֶּה עַד הַפֶּסַח", 
+עָשְׂתָה לִפְנֵי הַפֶּסַח, 
+מֻתָּר לֹאכַל וּלְהִתְכַּסּוֹת לְאַחַר הַפֶּסַח.  
+
+<small>י</small>
+"שֶׁאַתְּ עוֹשָׂה עַד הַפֶּסַח וְאֵינִי אוֹכֵל", 
+"וְשֶׁאַתְּ עוֹשָׂה עַד הַפֶּסַח וְאֵינִי מִתְכַּסֶּה", 
+עָשְׂתָה לִפְנֵי הַפֶּסַח, 
+אָסוּר לֹאכַל וּלְהִתְכַּסּוֹת לְאַחַר הַפֶּסַח. 
+
+<small>יא</small>
+"שֶׁאַתְּ נֶהְנֵית לִי עַד הַפֶּסַח, 
+אִם הוֹלֶכֶת אַתְּ לְבֵית אָבִיךְ עַד הֶחָג", 
+הָלְכָה לִפְנֵי הַפֶּסַח, 
+אֲסוּרָה בַהֲנָאָתוֹ עַד הַפֶּסַח; 
+וּלְאַחַר הַפֶּסַח, בַּל יַחֵל דְּבָרוֹ.  
+
+<small>יב</small>
+"שֶׁאַתְּ נֶהְנֵית לִי עַד הֶחָג, 
+אִם הוֹלֶכֶת אַתְּ לְבֵית אָבִיךְ עַד הַפֶּסַח", 
+וְהָלְכָה לִפְנֵי הַפֶּסַח, 
+אֲסוּרָה בַהֲנָאָתוֹ עַד הֶחָג, 
+מֻתֶּרֶת לֵילֵךְ אַחַר הַפֶּסַח. 
+
+
+
+
+
+Chapter 8
+
+<small>א</small>
+"קֻנָּם יַיִן שֶׁאֵינִי טוֹעֵם הַיּוֹם", 
+אֵינוּ אָסוּר אֶלָּא עַד שֶׁתֶּחְשַׁךְ; 
+"שַׁבָּת זוֹ", 
+אָסוּר בְּכָל הַשַּׁבָּת, וְשַׁבָּת שֶׁעָבְרָה; &lt;המגיה: ושבת לשעבר&gt;
+"חֹדֶשׁ זֶה", 
+אָסוּר בְּכָל הַחֹדֶשׁ, וְרֹאשׁ חֹדֶשׁ לְהַבָּא; 
+"שָׁנָה זוֹ", 
+אָסוּר בְּכָל הַשָּׁנָה, וְרֹאשׁ הַשָּׁנָה שֶׁעָתִיד לָבוֹא; 
+"שָׁבוּעַ זֶה", 
+אָסוּר בְּכָל הַשָּׁבוּעַ, וּשְׁבִיעִית שֶׁעָבְרָה. &lt;המגיה: והשביעית לשעבר&gt; 
+
+<small>ב</small>
+וְאִם אָמַר: 
+"יוֹם אֶחָד", "שַׁבָּת אַחַת", "חֹדֶשׁ אֶחָד", 
+"שָׁנָה אַחַת", "שָׁבוּעַ אֶחָד", 
+אָסוּר מִיּוֹם לְיוֹם. 
+
+<small>ג</small>
+"עַד הַפֶּסַח", אָסוּר עַד שֶׁיַּגִּיעַ; 
+"עַד שֶׁיְּהֵא", אָסוּר עַד שֶׁיֵּצֵא.  
+"עַד לִפְנֵי הַפֶּסַח", 
+רְבִּי מֵאִיר אוֹמֵר: 
+אָסוּר עַד שֶׁיַּגִּיעַ. 
+רְבִּי יוֹסֵה אוֹמֵר: 
+אָסוּר עַד שֶׁיֵּצֵא. 
+
+<small>ד</small>
+"עַד הַקָּצִיר", "עַד הַבָּצִיר", "עַד הַמָּסִיק", 
+אֵינוּ אָסוּר אֶלָּא עַד שֶׁיַּגִּיעַ.  
+זֶה הַכְּלָל: 
+כָּל שֶׁזְּמַנּוֹ קָבוּעַ, וְאוֹמֵר "עַד שֶׁיַּגִּיעַ", 
+אָסוּר עַד שֶׁיַּגִּיעַ; 
+"עַד שֶׁיְּהֵא", 
+אָסוּר עַד שֶׁיֵּצֵא. 
+וְכָל שֶׁאֵין זְמַנּוֹ קָבוּעַ, 
+בֵּין שֶׁאָמַר "עַד שֶׁיְּהֵא", 
+בֵּין שֶׁאָמַר "עַד שֶׁיַּגִּיעַ", 
+אֵינוּ אָסוּר אֶלָּא עַד שֶׁיַּגִּיעַ. 
+
+<small>ה</small>
+"עַד הַקַּיִץ", "עַד שֶׁיְּהֵא הַקַּיִץ", 
+עַד שֶׁיַּתְחִילוּ הָעָם לְהַכְנִיס בַּכַּלְכַּלּוֹת.  
+"עַד שֶׁיַּעֲבֹר הַקַּיִץ", 
+עַד שֶׁיַּכְפִּילוּ הַמִּקְצוֹעוֹת.  
+"עַד הַקָּצִיר", 
+עַד שֶׁיַּתְחִיל הָעָם לִקְצֹר קְצִיר חִטִּים, 
+אֲבָל לֹא קְצִיר שְׂעוֹרִים.  
+הַכֹּל לְפִי מְקוֹם נִדְרוֹ, 
+אִם הָיָה בָהָר, כָּהָר, 
+וְאִם הָיָה בַבִּקְעָה, כַּבִּקְעָה. 
+
+<small>ו</small>
+"עַד הַגְּשָׁמִים", "עַד שֶׁיְּהוּ הַגְּשָׁמִים", 
+עַד שֶׁתֵּרֵד רְבֵיעָה שְׁנִיָּה.  
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: 
+עַד שֶׁיַּגִּיעַ זְמַנָּהּ שֶׁלִּרְבֵיעָה שְׁנִיָּה.  
+"עַד שֶׁיִּפְסְקוּ הַגְּשָׁמִים", 
+עַד שֶׁיֵּצֵא נִיסָן.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+וּרְבִּי יְהוּדָה אוֹמֵר: 
+עַד שֶׁיַּעֲבֹר הַפֶּסַח.  
+
+<small>ז</small>
+"קֻנָּם יַיִן שֶׁאֵינִי טוֹעֵם הַשָּׁנָה", 
+נִתְעַבְּרָה הַשָּׁנָה, אָסוּר בָּהּ וּבְעִבּוּרָהּ; 
+"עַד רֹאשׁ אֲדָר", 
+עַד רֹאשׁ אֲדָר הָרִאשׁוֹן; 
+"עַד סוֹף אֲדָר", 
+עַד סוֹף אֲדָר הָרִאשׁוֹן.  
+
+<small>ח</small>
+רְבִּי יְהוּדָה אוֹמֵר: 
+"קֻנָּם יַיִן שֶׁאֵינִי טוֹעֵם עַד שֶׁיְּהֵא הַפֶּסַח", 
+אֵינוּ אָסוּר אֶלָּא עַד לֵילֵי הַפֶּסַח, 
+שֶׁלֹּא נִתְכַּוַּן זֶה 
+אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לִשְׁתּוֹת יַיִן. 
+
+<small>ט</small>
+אָמַר: 
+"קֻנָּם בָּשָׂר שֶׁאֵינִי טוֹעֵם עַד שֶׁיְּהֵא צוֹם", 
+אֵינוּ אָסוּר אֶלָּא עַד לֵילֵי צוֹם, 
+שֶׁלֹּא נִתְכַּוַּן זֶה 
+אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לֹאכַל בָּשָׂר.  
+
+<small>י</small>
+רְבִּי יוֹסֵה בְנוֹ אוֹמֵר: 
+"קֻנָּם שׁוּם שֶׁאֵינִי טוֹעֵם עַד שֶׁתְּהֵא שַׁבָּת, 
+אֵינוּ אָסוּר [אֶלָּא] עַד לֵילֵי שַׁבָּת, 
+שֶׁלֹּא נִתְכַּוַּן זֶה 
+אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לֹאכַל שׁוּם. 
+
+<small>יא</small>
+הָאוֹמֵר לַחֲבֵרוֹ: 
+"קֻנָּם שֶׁאֲנִי נֶהְנֶה לָךְ, 
+אִם אֵין אַתָּה בָא וְנוֹטֵל לְבָנֶיךָ 
+כּוֹר אֶחָד שֶׁלְּחִטִּים וּשְׁתֵּי חָבִיּוֹת שֶׁלַּיַּיִן", 
+הֲרֵי זֶה יָכוֹל לְהָפֵר אֶת נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם, 
+וְיֹאמַר לוֹ: 
+"כְּלוּם אָמַרְתָּ אֶלָּא מִפְּנֵי כְבוֹדִי, 
+וְזֶה הוּא כְבוֹדִי!" 
+וְכֵן הָאוֹמֵר לַחֲבֵרוֹ: 
+"קֻנָּם שֶׁאַתָּה נֶהְנֶה לִי, 
+אִם אֵין אַתְּ בָּא וְנוֹתֵן לְבָנַי 
+כּוֹר אֶחָד שֶׁלְּחִטִּים וּשְׁתֵּי חָבִיּוֹת שֶׁלַּיַּיִן", 
+רְבִּי מֵאִיר אוֹמֵר: 
+אָסוּר עַד שֶׁיִּתֵּן.  
+וַחֲכָמִים אוֹמְרִים: 
+אַף זֶה יָכוֹל לְהָפֵר אֶת נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם, 
+וְיֹאמַר לוֹ: 
+"הֲרֵי אֲנִי כְּאִלּוּ הִתְקַבַּלְתִּי". &lt;כילו&gt; 
+
+<small>יב</small>
+הָיוּ מְסָרְבִים בּוֹ לָשֵׂאת אֶת בַּת אֲחוֹתוֹ, 
+וְאָמַר: 
+"קֻנָּם שֶׁהִיא נֶהְנֵית לִי לְעוֹלָם!" 
+וְכֵן הַמְגָרֵשׁ אֶת אִשְׁתּוֹ, וְאָמַר: 
+"קֻנָּם אִשְׁתִּי נֶהְנֵית לִי לְעוֹלָם", 
+הֲרֵי אֵלּוּ מֻתָּרוֹת מִלֵּהָנוֹת לוֹ, 
+שֶׁלֹּא נִתְכַּוַּן זֶה אֶלָּא לְשֵׁם אִשּׁוּת.  
+
+<small>יג</small>
+הָיָה מְסָרֵב בַּחֲבֵרוֹ שֶׁיֹּאכַל אֶצְלוֹ, אָמַר: 
+"קֻנָּם לְבֵיתְךָ שֶׁאֵינִי נִכְנָס", 
+"טִפַּת צוֹנִין שֶׁאֵינִי טוֹעֵם לָךְ", 
+מֻתָּר לִכָּנֵס לְבֵיתוֹ וְלִשְׁתּוֹת מִמֶּנּוּ צוֹנִין, 
+שֶׁלֹּא נִתְכַּוַּן זֶה אֶלָּא לְשֵׁם אֲכִילָה וּשְׁתִיָּה. 
+
+
+
+
+
+Chapter 9
+
+<small>א</small>
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+פּוֹתְחִין לְאָדָם בִּכְבוֹד אָבִיו וְאִמּוֹ. 
+וַחֲכָמִים אוֹסְרִין. 
+אָמַר רְבִּי צָדוֹק: 
+עַד שֶׁפּוֹתְחִין לוֹ בִּכְבוֹד אָבִיו וְאִמּוֹ, 
+יִפְתְּחוּ לוֹ בִכְבוֹד מָקוֹם! 
+אִם כֵּן, אֵין נְדָרִים! 
+מוֹדִין חֲכָמִים לִרְבִּי אֱלִיעֶזֶר 
+בְּדָבָר שֶׁבֵּינוֹ לְבֵין אָבִיו וְאִמּוֹ, 
+שֶׁפּוֹתְחִין לוֹ בִכְבוֹד אָבִיו וְאִמּוֹ. 
+
+<small>ב</small>
+וְעוֹד אָמַר רְבִּי אֱלִיעֶזֶר: 
+פּוֹתְחִין בַּנּוֹלָד. 
+וַחֲכָמִים אוֹסְרִין.  
+כֵּיצַד? 
+אָמַר: 
+"קֻנָּם שֶׁאֵינִי נֶהְנֶה לְאִישׁ פְּלוֹנִי", 
+וְנֶעְשָׂה סוֹפֵר, 
+אוֹ שֶׁהָיָה מַשִּׂיא אֶת בְּנוֹ, 
+וְאָמַר: 
+"אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא נֶעְשָׂה סוֹפֵר, 
+אוֹ שֶׁהָיָה מַשִּׂיא אֶת בְּנוֹ בְקָרוֹב, 
+לֹא הָיִיתִי נוֹדֵר".  
+"קֻנָּם לְבַיִת זֶה שֶׁאֵינִי נִכְנָס", 
+וְנֶעֱשָׂה בֵית הַכְּנֶסֶת, 
+אָמַר: 
+"אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא נֶעֱשָׂה בֵית הַכְּנֶסֶת, 
+לֹא הָיִיתִי נוֹדֵר", 
+רְבִּי אֱלִיעֶזֶר מַתִּיר, 
+וַחֲכָמִים אוֹסְרִין. 
+
+<small>ג</small>
+רְבִּי מֵאִיר אוֹמֵר: 
+יֵשׁ דְּבָרִים שֶׁהֵן כַּנּוֹלָד וְאֵינָן כַּנּוֹלָד; 
+וַחֲכָמִים מוֹדִין לוֹ.  
+כֵּיצַד? 
+אָמַר: 
+"קֻנָּם שֶׁאֵינִי נוֹשֵׂא לִפְלוֹנִית, שֶׁאָבִיהָ רַע!" 
+אָמְרוּ לוֹ "מֵת!" אוֹ שֶׁעָשָׂה תְשׁוּבָה; 
+"קֻנָּם לַבַּיִת הַזֶּה שֶׁאֵינִי נִכְנָס, 
+שֶׁהַכֶּלֶב רַע בְּתוֹכוֹ", אוֹ "שֶׁהַנָּחָשׁ בְּתוֹכוֹ", 
+אָמְרוּ לוֹ "מֵת הַכֶּלֶב", אוֹ שֶׁנֶּהֱרַג הַנָּחָשׁ, 
+הֲרֵי הֵן כַּנּוֹלָד וְאֵינָן כַּנּוֹלָד. 
+וַחֲכָמִים מוֹדִין לוֹ.  
+
+<small>ד</small>
+וְעוֹד אָמַר רְבִּי מֵאִיר: 
+פּוֹתְחִין לוֹ מִן הַכָּתוּב שֶׁבַּתּוֹרָה, וְאוֹמְרִים לוֹ: 
+"אִלּוּ הָיִיתָ יוֹדֵעַ שֶׁאַתָּה עוֹבֵר עַל (ויקרא יט,יז-יח)
+"לֹא תִקּם" וְעַל "לֹא תִטּר", 
+וְעַל "לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ" 
+"וְאָהַבְתָּ לְרֵעֲךָ כָמוֹךָ" 
+(ויקרא כה,לו) "וְחֵי אָחִיךָ עִמָּךְ", 
+שֶׁמֵּא יַעְנִי וְאֵין אַתְּ יָכוֹל לְפַרְנְסוֹ, 
+אָמַר: 
+"אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵּן, לֹא הָיִיתִי נוֹדֵר", 
+הֲרֵי זֶה מֻתָּר. 
+
+<small>ה</small>
+פּוֹתְחִין לְאָדָם בִּכְתֻבַּת אִשְׁתּוֹ.  
+מַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מֵאִשְׁתּוֹ הֲנָיָה, 
+וְהָיְתָה כְתֻבָּתָהּ אַרְבַּע מֵאוֹת זוּז, 
+וּבָאת לִפְנֵי רְבִּי עֲקִיבָה, 
+וְחִיְּבוֹ לִתֵּן לָהּ כְּתֻבָּתָהּ.  
+אָמַר לוֹ: 
+"רֶבִּי! שְׁמוֹנֶה מֵאוֹת דִּינָר הִנִּיחַ אַבָּא, 
+וְנָטַל אָחִי אַרְבַּע מֵאוֹת, וַאֲנִי אַרְבַּע מֵאוֹת. 
+לֹא דַיָּהּ שֶׁתִּטֹּל הִיא מָאתַיִם וַאֲנִי מָאתַיִם?" 
+אָמַר לוֹ רְבִּי עֲקִיבָה: 
+"אֲפִלּוּ אַתְּ מוֹכֵר שְׂעַר רֹאשָׁךְ, 
+אַתְּ נוֹתֵן לָהּ כְּתֻבָּתָהּ".  
+אָמַר: 
+"אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁכֵּן, לֹא הָיִיתִי נוֹדֵר!" 
+וְהִתִּירוֹ רְבִּי עֲקִיבָה. 
+
+<small>ו</small>
+פּוֹתְחִין בְּיָמִים טוֹבִים וּבַשַּׁבָּתוֹת.  
+בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים: 
+אוֹתָן הַיָּמִים מֻתָּרִין, 
+וּשְׁאָר כָּל הַיָּמִים אֲסוּרִין. 
+עַד שֶׁבָּא רְבִּי עֲקִיבָה וְלִמֵּד, 
+שֶׁהַנֶּדֶר שֶׁהֻתַּר מִקְצָתוֹ הֻתַּר כֻּלּוֹ. &lt;מִכְּלָלוֹ&gt;
+
+<small>ז</small>
+כֵּיצַד? 
+אָמַר: 
+"קֻנָּם שֶׁאֵינִי נֶהְנֶה לְכֻלְּכֶם!" 
+הֻתַּר אֶחָד מֵהֶן, הֻתָּרוּ כֻלָּם. 
+"שֶׁאֵינִי נֶהְנֶה לָזֶה, לָזֶה וְלָזֶה!" 
+הֻתַּר הָרִאשׁוֹן, 
+הֻתָּרוּ כֻלָּם; 
+הֻתַּר הָאַחֲרוֹן, 
+הָאַחֲרוֹן מֻתָּר, וְכֻלָּם אֲסוּרִין; 
+הֻתַּר הָאֶמְצָעִי, 
+הֵימֶנּוּ וּלְמַטָּה מֻתָּר, הֵימֶנּוּ וּלְמַעְלָה אָסוּר.  
+"שֶׁאֵינִי נֶהְנֶה לָזֶה, לָזֶה קָרְבָּן וְלָזֶה קָרְבָּן", 
+צְרִיכִין פֶּתַח לְכָל אֶחָד וְאֶחָד. 
+
+<small>ח</small>
+"קֻנָּם יַיִן שֶׁאֵינִי טוֹעֵם, שֶׁהַיַּיִן רַע לַמֵּעַיִם!"  
+אָמְרוּ לוֹ: 
+"וַהֲלֹא מְיֻשָּׁן יָפֶה לַמֵּעַיִם!" 
+הֻתַּר בִּמְיֻשָּׁן. 
+לֹא בִמְיֻשָּׁן בִּלְבַד הֻתַּר, אֶלָּא בְכָל הַיַּיִן.  
+"קֻנָּם בָּצָל שֶׁאֵינִי טוֹעֵם, שֶׁהַבָּצָל רַע לַלֵּב!"  
+אָמְרוּ לוֹ: 
+"וַהֲלֹא כֻפְרִי יָפֶה לַלֵּב!" 
+הֻתַּר בַּכֻּפְרִי. 
+לֹא בַכֻּפְרִי בִלְבַד הֻתַּר, אֶלָּא בְכָל הַבְּצָלִים.  
+מַעֲשֶׂה הָיָה, 
+וְהִתִּירוֹ רְבִּי מֵאִיר בְּכָל הַבְּצָלִים. 
+
+<small>ט</small>
+פּוֹתְחִין לְאָדָם בִּכְבוֹד עַצְמוֹ וּבִכְבוֹד בָּנָיו,  
+וְאוֹמְרִין לוֹ: 
+"אִלּוּ הָיִיתָ יוֹדֵעַ, שֶׁלְּמָחָר יְהוּ אוֹמְרִין עָלֶיךָ: 
+כָּךְ וַסְתּוֹ שֶׁלִּפְלוֹנִי, לִהְיוֹת מְגָרֵשׁ אֶת נָשָׁיו, 
+וְעַל בְּנוֹתֶיךָ יְהוּ אוֹמְרִין: 
+בְּנוֹת גְּרוּשָׁה הֵן, 
+מָה רָאַת אִמָּן שֶׁלָּאֵלּוּ לִהִתְגָּרֵשׁ?" 
+אָמַר: 
+"אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵן, לֹא הָיִיתִי נוֹדֵר", 
+הֲרֵי זֶה מֻתָּר. 
+
+<small>י</small>
+"קֻנָּם שֶׁאֵינִי נוֹשֵׂא לִפְלוֹנִית כְּאוּרָה", &lt;שני&gt;
+וַהֲרֵי הִיא נָאוָה; 
+"שְׁחוֹרָה", וַהֲרֵי הִיא לְבָנָה; 
+"קְצָרָה", וַהֲרֵי הִיא אֲרֻכָּה, 
+לֹא מִפְּנֵי שֶׁהִיא כְאוּרָה וְנֶעְשֵׂית נָאוָה, 
+שְׁחוֹרָה וְנֶעְשֵׂית לְבָנָה, 
+קְצָרָה וְנֶעְשֵׂית אֲרֻכָּה, 
+אֶלָּא שֶׁהַנֶּדֶר טָעוּת.  
+מַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מִבַּת אֲחוֹתוֹ הֲנָיָה, 
+וְהִכְנִיסוּהָ לְבֵית רְבִּי יִשְׁמָעֵאל וְיִפּוּהָ.  
+אָמַר לוֹ רְבִּי יִשְׁמָעֵאל: 
+"בְּנִי! מִזּוֹ נָדַרְתָּ?" 
+אָמַר לוֹ "לָאו!" 
+וְהִתִּירוֹ רְבִּי יִשְׁמָעֵאל.  
+
+<small>יא</small>
+בְּאוֹתָהּ הַשָּׁעָה בָּכָה רְבִּי יִשְׁמָעֵאל, וְאָמַר: 
+"בְּנוֹת יִשְׂרָאֵל נָאוֹת הֵן, 
+אֶלָּא שֶׁהָעֲנִיּוּת מְנַוְּלַתָּן!"  
+
+<small>יב</small>
+וּכְשֶׁמֵּת רְבִּי יִשְׁמָעֵאל, 
+הָיוּ בְנוֹת יִשְׂרָאֵל נוֹשְׂאוֹת קִינָה, וְאוֹמְרוֹת: 
+"בְּנוֹת יִשְׂרָאֵל, עַל רְבִּי יִשְׁמָעֵאל בְּכֶינָה!" 
+וְכֵן הוּא אוֹמֵר בְּשָׁאוּל: (שמואל ב א,כד) 
+"בְּנוֹת יִשְׂרָאֵל, אֶל שָׁאוּל בְּכֶינָה!
+הַמַּלְבִּשְׁכֶם שָׁנִי עִם עֲדָנִים, 
+הַמַּעֲלֶה עֲדִי זָהָב עַל לְבוּשְׁכֶן." 
+
+
+
+
+
+Chapter 10
+
+<small>א</small>
+נַעֲרָה מְאֹרָסָה, 
+אָבִיהָ וּבַעְלָהּ מְפִירִים נְדָרֶיהָ.  
+הֵפֵר הָאָב וְלֹא הֵפֵר הַבַּעַל, 
+הֵפֵר הַבַּעַל וְלֹא הֵפֵר הָאָב, 
+אֵינוּ מוּפָר. 
+אֵין צֹרֶךְ לוֹמַר, שֶׁיָּקֵם אֶחָד מֵהֶן. 
+
+<small>ב</small>
+מֵת הָאָב, 
+לֹא נִתְרוֹקְנָה רְשׁוּת לַבַּעַל.  
+מֵת הַבַּעַל, 
+נִתְרוֹקְנָה רְשׁוּת לָאָב.  
+בָּזֶה יִפָּה כֹחַ הָאָב מִכֹּחַ הַבַּעַל. 
+דָּבָר אַחֵר, 
+יִפָּה כֹחַ הַבַּעַל מִכֹּחַ הָאָב, 
+שֶׁהַבַּעַל מֵפֵר בִּבְגַר, 
+וְהָאָב אֵינוּ מֵפֵר בִּבְגַר. 
+
+<small>ג</small>
+נָדְרָה וְהִיא אֲרוּסָה, 
+נִתְגָּרְשָׁה בוֹ בַיּוֹם, 
+נִתְאָרְסָה בוֹ בַיּוֹם, 
+אֲפִלּוּ לְמֵאָה, 
+אָבִיהָ וּבַעְלָהּ הָאַחֲרוֹן נְדָרֶיהָ.  
+זֶה הַכְּלָל: מְפִירִים
+כָּל שֶׁלֹּא יָצָאת לִרְשׁוּת עַצְמָהּ שָׁעָה אַחַת, 
+אָבִיהָ וּבַעְלָהּ הָאַחֲרוֹן מְפִירִים נְדָרֶיהָ. 
+
+<small>ד</small>
+דֶּרֶךְ תַּלְמִידֵי חֲכָמִים, 
+עַד שֶׁלֹּא הָיְתָה בִתּוֹ יוֹצְאָה מֵאֶצְלוֹ, 
+אוֹמֵר לָהּ: 
+"כָּל נְדָרִים שֶׁנָּדַרְתְּ בְּתוֹךְ בֵּיתִי, 
+הֲרֵי הֵן מוּפָרִין".  
+וְכֵן הַבַּעַל, 
+עַד שֶׁלֹּא תִכָּנֵס לִרְשׁוּתוֹ, 
+אוֹמֵר לָהּ: 
+"כָּל נְדָרִים שֶׁנָּדַרְתְּ עַד שֶׁלֹּא תִכָּנְסִי לִרְשׁוּתִי, &lt;תִּכָּנֵס&gt;
+הֲרֵי אֵלּוּ מוּפָרִים". 
+אִם מִשֶּׁתִּכָּנֵס לִרְשׁוּתוֹ אֵינוּ יָכוֹל לְהָפֵר. &lt;לִרְשׁוּתִי&gt;
+
+<small>ה</small>
+בּוֹגֶרֶת שֶׁשָּׁהַת שְׁנֵים עָשָׂר חֹדֶשׁ, 
+וְאַלְמָנָה שְׁלֹשִׁים יוֹם, 
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+הוֹאִיל וּבַעְלָהּ חַיָּב בִּמְזוֹנוֹתֶיהָ, יָפֵר.  
+וַחֲכָמִים אוֹמְרִים: 
+אֵין הַבַּעַל מֵפֵר, עַד שֶׁתִּכָּנֵס לִרְשׁוּתוֹ. 
+
+<small>ו</small>
+שׁוֹמֶרֶת יָבָם, 
+בֵּין לְיָבָם אֶחָד בֵּין לִשְׁנֵי יְבָמִין, 
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+יָפֵר.  
+רְבִּי יְהוֹשֻׁעַ אוֹמֵר: 
+לְאֶחָד, אֲבָל לֹא לִשְׁנַיִם.  
+רְבִּי עֲקִיבָה אוֹמֵר: 
+לֹא לְאֶחָד וְלֹא לִשְׁנַיִם.  
+
+<small>ז</small>
+אָמַר רְבִּי אֱלִיעֶזֶר: 
+מָה, אִם אִשָּׁה שֶׁקָּנָה הוּא לְעַצְמוֹ, 
+הֲרֵי הוּא מֵפֵר נְדָרֶיהָ, 
+אִשָּׁה שֶׁקָנוּ לוֹ שָׁמַיִם, 
+אֵינוּ דִין שֶׁיָּפֵר נְדָרֶיהָ? 
+אָמַר לוֹ רְבִּי עֲקִיבָה: 
+לֹא, 
+אִם אָמַרְתָּ בְאִשָּׁה שֶׁקָּנָה הוּא לְעַצְמוֹ, 
+שֶׁאֵין לַאֲחֵרִים בָּהּ רְשׁוּת, 
+תֹּאמַר בָּאִשָּׁה שֶׁקָנוּ לוֹ שָׁמַיִם, 
+שֶׁיֵּשׁ לַאֲחֵרִים בָּהּ רְשׁוּת? 
+אָמַר לוֹ רְבִּי יְהוֹשֻׁעַ: 
+עֲקִיבָה! דְּבָרֶיךָ בִשְׁנֵי יְבָמִים, 
+מָה אַתְּ מֵשִׁיב עַל יָבָם אֶחָד? 
+אָמַר לוֹ: 
+אֵין הַיְבָמָה גְמוּרָה לְאִישָׁהּ 
+כַּשֵּׁם שֶׁהָאֲרוּסָה גְמוּרָה לְאִישָׁהּ. 
+
+<small>ח</small>
+הָאוֹמֵר לְאִשְׁתּוֹ: 
+"כָּל נְדָרִים שֶׁתִּדֹּרִי 
+מִכָּן עַד שֶׁאָבֹא מִמָּקוֹם פְּלוֹנִי, 
+הֲרֵי הֵן קַיָּמִין", 
+לֹא אָמַר כְּלוּם; 
+"הֲרֵי הֵן מוּפָרִים", 
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+מוּפָר.  
+וַחֲכָמִים אוֹמְרִים: 
+אֵינוּ מוּפָר.  
+
+<small>ט</small>
+אָמַר רְבִּי אֱלִיעֶזֶר: 
+אִם הֵפֵר נְדָרִים שֶׁבָּאוּ לִכְלַל אִסּוּר, 
+לֹא יָפֵר נְדָרִים שֶׁלֹּא בָאוּ לִכְלַל אִסּוּר? 
+אָמְרוּ לוֹ: (במדבר ל,יד) 
+"אִישָׁהּ יְקִימֶנּוּ וְאִישָׁהּ יְפֵרֶנּוּ", 
+אֶת שֶׁבָּא לִכְלַל הָקֵם, בָּא לִכְלָל הָפֵר, 
+לֹא בָא לִכְלַל הָקֵם, לֹא בָא לִכְלַל הָפֵר.  
+ 
+<small>י</small>
+הָפֵר נְדָרִים כָּל הַיּוֹם.  
+וְיֵשׁ בַּדָּבָר לְהָקֵל וּלְהַחְמִיר.  
+כֵּיצַד? 
+נָדְרָה בְלֵילֵי שַׁבָּת, 
+מֵפֵר בְּלֵילֵי שַׁבָּת, 
+וּבְיוֹם הַשַּׁבָּת עַד שֶׁתֶּחְשַׁךְ.  
+נָדְרָה עִם חֲשֵׁכָה, 
+מֵפֵר עַד שֶׁלֹּא תֶחְשַׁךְ, 
+שֶׁאִם לֹא הֵפֵר וְחָשֵׁכָה, 
+אֵינוּ יָכוֹל לְהָפֵר. 
+
+
+
+
+
+Chapter 11
+
+<small>א</small>
+אֵלּוּ נְדָרִים שֶׁהוּא מֵפֵר: 
+דְּבָרִים שֶׁיֵּשׁ בָּהֶן עִנּוּי נֶפֶשׁ: 
+"אִם אֶרְחַץ", "אִם לֹא אֶרְחַץ", 
+"אִם אֶתְקַשֵּׁט", וְ"אִם לֹא אֶתְקַשֵּׁט".  
+אָמַר רְבִּי יוֹסֵה: 
+אֵין אֵלּוּ נִדְרֵי עִנּוּי נֶפֶשׁ. 
+
+<small>ב</small>
+אֵלּוּ הֵן נִדְרֵי עִנּוּי נֶפֶשׁ: 
+אָמְרָה: 
+"קֻנָּם פֵּרוֹת הָעוֹלָם עָלַי!" 
+הֲרֵי זֶה יָכוֹל לְהָפֵר.  
+"פֵּרוֹת הַמְּדִינָה זוֹ עָלַי", 
+יָבִיא לָהּ מִמְּדִינָה אַחֶרֶת.  
+"פֵּרוֹת הַחַנְוָנִי זֶה עָלַי", 
+אֵינוּ יָכוֹל לְהָפֵר. 
+אִם לֹא הָיְתָה פַרְנָסָתוֹ אֶלָּא מִמֶּנּוּ, 
+הֲרֵי זֶה יָפֵר.  
+דִּבְרֵי רְבִּי יוֹסֵה. 
+
+<small>ג</small>
+"קֻנָּם שֶׁאֵינִי נֶהְנֶה לַבְּרִיּוֹת", &lt;שני&gt;
+אֵינוּ יָכוֹל לְהָפֵר, 
+וִיכוּלָה הִיא לֵהָנוֹת בַּלֶּקֶט וּבַשִּׁכְחָה וּבַפֵּאָה וּבַהֶבְקֵר.  
+"קֻנָּם כֹּהֲנִים וּלְוִיִּם נֶהְנִים לִי", 
+יִטְּלוּ עַל כָּרְחוֹ.  
+"כֹּהֲנִים אֵלּוּ וּלְוִיִּם אֵלּוּ נֶהְנִים לִי", 
+יִטְּלוּ אֲחֵרִים. 
+
+<small>ד</small>
+"קֻנָּם שֶׁאֵינִי עוֹשָׂה עַל פִּי אַבָּא", &lt;עוֹשֶׂה&gt;
+וְ"עַל פִּי אָבִיךָ", וְ"עַל פִּי אַחַי", וְ"עַל פִּי אָחֶיךָ", 
+אֵינוּ יָכוֹל לְהָפֵר.  
+"שֶׁאֵינִי עוֹשָׂה עַל פִּיךָ", &lt;עוֹשֶׂה&gt;
+אֵינוּ צָרִיךְ לְהָפֵר.  
+רְבִּי עֲקִיבָה אוֹמֵר: 
+יָפֵר, שֶׁמֵּא תַעֲדִיף עָלָיו יוֹתֵר מִן הָרָאוּי לוֹ.  
+רְבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר: 
+יָפֵר, שֶׁמֵּא יְגָרְשֶׁנָּה וּתְהֵא אֲסוּרָה לַחְזֹר לוֹ. 
+
+<small>ה</small>
+נָדְרָה אִשְׁתּוֹ, סָבוּר שֶׁנָּדְרָה בִתּוֹ; 
+נָדְרָה בִתּוֹ, וְסָבוּר שֶׁנָּדְרָה אִשְׁתּוֹ; 
+נָדְרָה בַנָּזִיר, וְסָבוּר שֶׁנָּדְרָה בַקָּרְבָּן; 
+נָדְרָה בַקָּרְבָּן, וְסָבוּר שֶׁנָּדְרָה בַנָּזִיר; 
+נָדְרָה מִן הַתְּאֵנִים, וְסָבוּר שֶׁנָּדְרָה מִן הָעֲנָבִים; 
+מִן הָעֲנָבִים, וְסָבוּר שֶׁנָּדְרָה מִן הַתְּאֵנִים, 
+הֲרֵי זֶה יַחְזֹר וְיָפֵר. 
+
+<small>ו</small>
+אָמְרָה: 
+"קֻנָּם תְּאֵנִים וַעֲנָבִים אֵלּוּ שֶׁאֵינִי טוֹעֶמֶת", &lt;אֵלּוּ מחוק&gt;
+קִיֵּם עַל הַתְּאֵנִים, כֻּלָּן קִיֵּם. 
+הֵפֵר לַתְּאֵנִים, 
+אֵינוּ מוּפָר עַד שֶׁיָּפֵר אַף לָעֲנָבִים.  
+אָמְרָה: 
+"קֻנָּם תְּאֵנִים שֶׁאֵינִי טוֹעֶמֶת, 
+וַעֲנָבִים שֶׁאֵינִי טוֹעֶמֶת", 
+הֲרֵי אֵלּוּ שְׁנֵי נְדָרִים. 
+
+<small>ז</small>
+"יוֹדֵעַ אֲנִי שֶׁיֵּשׁ נְדָרִים, 
+אֲבָל אֵינִי יוֹדֵעַ שֶׁיֵּשׁ מְפִירִים", 
+יָפֵר.  
+"יוֹדֵעַ אֲנִי שֶׁיֵּשׁ מְפִירִים, 
+אֲבָל אֵינִי יוֹדֵעַ שֶׁזֶּה נֶדֶר", &lt;נָדַר&gt;
+רְבִּי מֵאִיר אוֹמֵר: 
+לֹא יָפֵר. 
+וַחֲכָמִים אוֹמְרִים: 
+יָפֵר. 
+
+<small>ח</small>
+הַמֻּדָּר הֲנָיָה מֵחֲתָנוֹ, 
+וְהוּא רוֹצֶה לָתֵת לְבִתּוֹ מָעוֹת, 
+אוֹמֵר לָהּ: 
+"הֲרֵי הַמָּעוֹת הָאֵלּוּ נְתוּנִים לָךְ מַתָּנָה, 
+בִּלְבַד שֶׁלֹּא יְהֵא לְבַעְלִיךְ רְשׁוּת בָּהֶן, 
+אֶלָּא מַה שֶּׁאַתְּ נוֹתֶנֶת בְּפִיךְ." 
+
+<small>ט</small>
+(במדבר ל,י) "וְנֵדֶר אַלְמָנָה וּגְרוּשָׁה... יָקוּם עָלֶיהָ" 
+כֵּיצַד? 
+אָמְרָה: 
+"הֲרֵי אֲנִי נְזִירָה לְאַחַר שְׁלֹשִׁים יוֹם", 
+אַף עַל פִּי שֶׁנִּשֵּׂאת בְּתוֹךְ שְׁלֹשִׁים יוֹם, 
+אֵינוּ יָכוֹל לְהָפֵר.  
+נָדְרָה וְהִיא בִרְשׁוּת הַבַּעַל, 
+מֵפֵר לָהּ. &lt;וְהֵיפֵר&gt; 
+כֵּיצַד? 
+אָמְרָה: 
+"הֲרֵי אֲנִי נְזִירָה לְאַחַר שְׁלֹשִׁים", 
+אַף עַל פִּי שֶׁנִּתְאַלְמְנָה 
+אוֹ נִתְגָּרְשָׁה בְתוֹךְ שְׁלֹשִׁים יוֹם, 
+הֲרֵי זֶה מוּפָר.  
+
+<small>י</small>
+נָדְרָה בוֹ בַיּוֹם, 
+נִתְגָּרְשָׁה בוֹ בַיּוֹם, וְהֶחְזִירָהּ בּוֹ בַיּוֹם, 
+אֵינוּ יָכוֹל לְהָפֵר.  
+זֶה הַכְּלָל: 
+כָּל שֶׁיָּצַאת לִרְשׁוּת עַצְמָהּ שָׁעָה אַחַת, 
+אֵינוּ יָכוֹל לְהָפֵר. 
+
+<small>יא</small>
+תֵּשַׁע נְעָרוֹת נִדְרֵיהֶן קַיָּמִין: 
+בּוֹגֶרֶת וְהִיא יְתוֹמָה, 
+נַעֲרָה בוֹגֶרֶת וְהִיא יְתוֹמָה, 
+נַעֲרָה שֶׁלֹּא בָגָרָה וְהִיא יְתוֹמָה,  
+בּוֹגֶרֶת וּמֵת אָבִיהָ, 
+נַעֲרָה בוֹגֶרֶת וּמֵת אָבִיהָ, 
+נַעֲרָה שֶׁלֹּא בָגָרָה וּמֵת אָבִיהָ,  
+נַעֲרָה שֶׁמֵּת אָבִיהָ, מִשֶּׁמֵּת אָבִיהָ בָגָרָה, 
+בּוֹגֶרֶת וְאָבִיהָ קַיָּם, 
+נַעֲרָה בוֹגֶרֶת וְאָבִיהָ קַיָּם.  
+רְבִּי מֵאִיר אוֹמֵר: 
+אַף הַמַּשִּׂיא אֶת בִּתּוֹ קְטַנָּה, 
+וְנִתְאַלְמְנָה אוֹ נִתְגָּרְשָׁה, 
+וְחָזְרָה אֶצְלוֹ עֲדַיִן הִיא נַעֲרָה. 
+
+<small>יב</small>
+"קֻנָּם שֶׁאֵינִי נֶהְנֵית לְאַבָּא, וּלְאָבִיךָ", 
+"אִם עוֹשָׂה אֲנִי עַל פִּיךָ"; 
+"שֶׁאֵינִי נֶהְנֵית לָךְ", 
+"אִם עוֹשָׂה אֲנִי עַל פִּי אַבָּא וְעַל פִּי אָבִיךָ", 
+הֲרֵי זֶה יָפֵר. 
+
+<small>יג</small>
+בָּרִאשׁוֹנָה הָיוּ אוֹמְרִין: 
+שָׁלוֹשׁ נָשִׁים יוֹצְאוֹת וְנוֹטְלוֹת כְּתֻבָּה: 
+הָאוֹמֶרֶת: 
+"טְמֵאָה אֲנִי לָךְ", 
+"שָׁמַיִם בֵּינִי לְבֵינָךְ", 
+וּ"נְטוּלָה אֲנִי מִן הַיְּהוּדִים".  
+חָזְרוּ לוֹמַר, 
+שֶׁלֹּא תְהֵא אִשָּׁה נוֹתֶנֶת עֵינֶיהָ בְאַחֵר, 
+וּמְקַלְקֶלֶת עַל בַּעְלָהּ. 
+אֶלָּא, הָאוֹמֶרֶת: 
+"טְמֵאָה אֲנִי לָךְ", תָּבִיא רְאָיָה לִדְבָרֶיהָ; 
+"שָׁמַיִם בֵּינִי לְבֵינָךְ", יַעֲשׁוּ דֶרֶךְ בַּקָּשָׁה; 
+וּ"נְטוּלָה אֲנִי מִן הַיְּהוּדִים", 
+יָפֵר עַל חֶלְקוֹ, וּתְהֵא מְשַׁמְּשַׁתּוּ, 
+וּתְהֵא נְטוּלָה מִן הַיְּהוּדִים.  
+
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Nedarim/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt b/txt/Mishnah/Seder Nashim/Mishnah Nedarim/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt
new file mode 100644
index 0000000000000000000000000000000000000000..d70ce80d2651f19cff9405cf776118f1f52a0c70
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Nedarim/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt	
@@ -0,0 +1,146 @@
+Mishnah Nedarim
+משנה נדרים
+Mishnah, ed. Romm, Vilna 1913
+https://www.nli.org.il/he/books/NNL_ALEPH001741739
+
+משנה נדרים
+
+
+
+Chapter 1
+
+כל כנויי נדרים. כנדרים. וחרמים. כחרמים. ושבועות. כשבועות. ונזירות. כנזירות. האומר לחבירו. מודרני ממך. מופרשני ממך. מרוחקני ממך. שאיני אוכל לך. שאיני טועם לך. אסור. מנודה אני לך. רבי עקיבא. היה חוכך בזה. להחמיר. כנדרי רשעים. נדר בנזיר. ובקרבן ובשבועה. כנדרי כשרים לא אמר כלום. כנדבותם. נדר בנזיר ובקרבן.  
+ האומר לחבירו. קונם. קונח. קונס. הרי אלו כנויין לקרבן. חרק. חרך. חרף. הרי אלו כנויין לחרם. נזיק נזיח פזיח הרי אלו כנויין לנזירות. שבותה. שקוקה. נדר במותא. הרי אלו כנויין לשבועה:  
+האומר לא חולין לא אוכל לך לא כשר ולא דכי. טהור וטמא. נותר. ופגול. אסור. כאימרא. כדירין. כעצים. כאישים. כמזבח. כהיכל. כירושלם. נדר באחד מכל משמשי המזבח. אף על פי שלא הזכיר קרבן. הרי זה נדר בקרבן. רבי יהודה אומר האומר ירושלם לא אמר כלום:  
+האומר קרבן. עולה. מנחה. חטאת. תודה שלמים. שאיני אוכל לך אסור. רבי יהודה מתיר. הקרבן. כקרבן. קרבן. שאוכל לך. אסור. לקרבן לא אוכל לך. רבי מאיר אוסר. האומר לחבירו. קונם פי המדבר עמך. ידי עושה עמך. רגלי מהלכת עמך. אסור:  
+
+Chapter 2
+
+ואלו מותרין. חולין שאוכל לך. כבשר חזיר. כעבודה זרה. כעורות לבובין. כנבלות. כטריפות. כשקצים. כרמשים. כחלת אהרן וכתרומתו. מותר. האומר לאשתו הרי את עלי כאימא פותחין לו פתח ממקום אחר. שלא יקל ראשו לכך. קונם שאיני ישן. שאיני מדבר. שאיני מהלך. האומר לאשתו קונם שאיני משמשך. הרי זה בלא יחל דברו. שבועה שאיני ישן. שאיני מדבר. שאיני מהלך אסור: 
+
+קרבן לא אוכל לך. קרבן שאוכל לך. לא קרבן לא אוכל לך. מותר. שבועה לא אוכל לך. שבועה שאוכל לך. לא שבועה לא אוכל לך. אסור. זה חומר בשבועות מבנדרים. וחומר בנדרים מבשבועות. כיצד. אמר קונם סוכה שאני עושה. לולב שאני נוטל. תפילין שאני מניח. בנדרים אסור. בשבועות מותר. שאין נשבעין לעבור על המצות: 
+
+יש נדר בתוך נדר. ואין שבועה בתוך שבועה. כיצד אמר הריני נזיר אם אוכל. הריני נזיר אם אוכל. ואכל. חייב על כל אחת ואחת. שבועה שלא אוכל. שבועה שלא אוכל. ואכל. אינו חייב אלא אחת: 
+
+סתם נדרים להחמיר. ופירושם להקל. כיצד. אמר הרי עלי כבשר מליח. כיין נסך. אם של שמים נדר. אסור. אם של עבודה זרה נדר מותר. ואם סתם אסור. הרי עלי כחרם. אם כחרם של שמים אסור. ואם כחרם של כהנים מותר. ואם סתם. אסור. הרי עלי כמעשר. אם כמעשר בהמה נדר אסור. ואם של גורן מותר. ואם סתם אסור. הרי עלי כתרומה. אם כתרומת הלשכה נדר אסור. ואם של גורן מותר. ואם סתם אסור. דברי רבי מאיר. רבי יהודה אומר סתם תרומה ביהודה אסורה בגליל מותרת. שאין אנשי גליל מכירין את תרומת הלשכה. סתם חרמים ביהודה מותרין. ובגליל אסורין. שאין אנשי גליל מכירין את חרמי הכהנים: 
+
+נדר בחרם. ואמר לא נדרתי אלא בחרמו של ים. בקרבן ואמר לא נדרתי אלא בקרבנות של מלכים. הרי עצמי קרבן. ואמר לא נדרתי אלא בעצם שהנחתי לי להיות נודר בו. קונם אשתי נהנית לי ואמר לא נדרתי אלא באשתי הראשונה שגרשתי. על כולן אין נשאלים להם. ואם נשאלו עונשין אותן ומחמירין עליהן דברי רבי מאיר. וחכמים אומרים. פותחין להם פתח ממקום אחר ומלמדים אותן כדי שלא ינהגו קלות ראש בנדרים: 
+
+
+Chapter 3
+
+ארבעה נדרים התירו חכמים נדרי זירוזין. ונדרי הבאי. ונדרי שגגות. ונדרי אונסים. נדרי זירוזין כיצד. היה מוכר חפץ. ואמר קונם שאיני פוחת לך מן הסלע. והלה אומר. קונם שאיני מוסיף לך על השקל. שניהן רוצין בשלשה דינרין. רבי אליעזר בן יעקב אומר. אף הרוצה להדיר את חבירו שיאכל אצלו אומר כל נדר שאני עתיד לידור הוא בטל. ובלבד שיהא זכור בשעת הנדר:  
+נדרי הבאי. אמר קונם אם לא ראיתי בדרך הזה כיוצאי מצרים. אם לא ראיתי נחש כקורת בית הבד. נדרי שגגות. אם אכלתי ואם שתיתי. ונזכר שאכל ושתה. שאני אוכל ושאני שותה. ושכח ואכל ושתה. אמר קונם אשתי נהנית לי. שגנבה את כיסי. ושהכתה את בני. ונודע שלא הכתו. ונודע שלא גנבתו. ראה אותן אוכלים תאנים. ואמר הרי עליכם קרבן ונמצאו אביו ואחיו והיו עמהן אחרים. בית שמאי אומרים הן מותרין ומה שעמהן אסורין. ובית הלל אומרים אלו ואלו מותרין:  
+נדרי אונסים. הדירו חבירו שיאכל אצלו וחלה הוא. או שחלה בנו. או שעכבו נהר. הרי אלו נדרי אונסין:  
+נודרין להרגין. ולחרמין. ולמוכסין. שהיא תרומה. אף על פי שאינה תרומה. שהן של בית המלך. אף על פי שאינן של בית המלך. בית שמאי אומרים. בכל נודרין חוץ מבשבועה. ובית הלל אומרים אף בשבועה. בית שמאי אומרים. לא יפתח לו בנדר. ובית הלל אומרים. אף יפתח לו. בית שמאי אומרים. במה שהוא מדירו. ובית הלל אומרים. אף במה שאינו מדירו. כיצד. אמרו לו אמור קונם אשתי נהנית לי. ואמר קונם אשתי ובני נהנין לי. בית שמאי אומרים. אשתו מותרת. ובניו אסורין. ובית הלל אומרים. אלו ואלו מותרין:  
+הרי נטיעות האלו קרבן אם אינן נקצצות טלית זו קרבן אם אינה נשרפת. יש להן פדיון. הרי נטיעות האלו קרבן עד שיקצצו. טלית זו קרבן עד שתשרף. אין להם פדיון:  
+הנודר מיורדי הים מותר ביושבי היבשה. מיושבי היבשה אסור ביורדי הים שיורדי הים בכלל יושבי היבשה. לא כאלו שהולכין מעכו ליפו. אלא במי שדרכו לפרש:  
+הנודר מרואי החמה אסור אף בסומין. שלא נתכוין זה. אלא למי שהחמה רואה אותו:  
+הנודר משחורי הראש אסור בקרחין ובעלי שיבות ומותר בנשים ובקטנים. שאין נקראין שחורי הראש אלא אנשים:  
+הנודר מן הילודים. מותר בנולדים. מן הנולדים אסור בילודים. רבי מאיר מתיר אף בילודים. וחכמים אומרים לא נתכוין זה. אלא במי שדרכו להוליד:  
+הנודר משובתי שבת. אסור בישראל. ואסור בכותים. מאוכלי שום אסור בישראל. ואסור בכותים. מעולי ירושלים. אסור בישראל ומותר בכותים:  
+קונם שאיני נהנה לבני נח. מותר בישראל. ואסור באומות העולם. שאיני נהנה לזרע אברהם אסור בישראל. ומותר באומות העולם. שאיני נהנה לישראל. לוקח ביותר. ומוכר בפחות. שישראל נהנין לי לוקח בפחות. ומוכר ביותר אם שומעין לו. שאיני נהנה להן. והן לי. יהנה לנכרים. קונם שאיני נהנה לערלים. מותר בערלי ישראל. ואסור במולי אומות. קונם שאיני נהנה למולים. אסור בערלי ישראל. ומותר במולי עכו"ם. שאין הערלה קרויה אלא לשם. עכו"ם. שנא' (ירמיה ט, כה) כי כל הגוים ערלים וכל בית ישראל ערלי לב. ואומר (שמואל א' יז, לו) והיה הפלשתי הערל הזה. ואומר (שמואל ב' א, כ) פן תשמחנה בנות פלשתים. פן תעלוזנה בנות הערלים. רבי אליעזר בן עזריה אומר מאוסה ערלה שנתגנו בה הרשעים שנאמר כי כל הגוים ערלים. רבי ישמעאל אומר גדולה מילה שנכרתו עליה שלש עשרה בריתות. רבי יוסי אומר גדולה מילה שדוחה את השבת החמורה. רבי יהושע בן קרחה אומר. גדולה מילה שלא נתלה לו למשה הצדיק עליה מלא שעה. רבי נחמיה אומר גדולה מילה שדוחה את הנגעים. רבי אומר גדולה מילה שכל המצות שעשה אברהם אבינו לא נקרא שלם עד שמל שנאמר (בראשית יז, א) התהלך לפני והיה תמים. דבר אחר גדולה מילה. שאלמלא היא לא ברא הקדוש ברוך הוא את עולמו. שנאמר (ירמיה לג, כה) כה אמר ה' אם לא בריתי יומם ולילה חוקות שמים וארץ לא שמתי:  
+
+Chapter 4
+
+אין בין המודר הנאה מחבירו. למודר הימנו מאכל. אלא דריסת הרגל. וכלים שאין עושין בהן אוכל נפש. המודר מאכל מחבירו לא ישאילנו נפה וכברה ורחים ותנור. אבל משאיל לו חלוק. וטבעת. וטלית. ונזמים. וכל דבר שאין עושין בו אוכל נפש. מקום שמשכירין כיוצא בהן אסור:  
+המודר הנאה מחבירו. שוקל את שקלו. ופורע את חובו. ומחזיר לו את אבדתו. מקום שנוטלין עליה שכר. תפול הנאה להקדש:  
+ותורם את תרומתו ומעשרותיו לדעתו. ומקריב עליו קיני זבין. קיני זבות. קיני יולדות. חטאות ואשמות. ומלמדו מדרש. הלכות. ואגדות. אבל לא ילמדנו מקרא. אבל מלמד הוא את בניו ואת בנותיו מקרא. וזן את אשתו ואת בניו. אף על פי שהוא חייב במזונותיהם. ולא יזון את בהמתו. בין טמאה בין טהורה. רבי אליעזר אומר. זן את הטמאה ואינו זן את הטהורה. אמרו לו מה בין טמאה לטהורה. אמר להן. שהטהורה נפשה לשמים. וגופה שלו. וטמאה נפשה וגופה לשמים. אמרו לו. אף הטמאה נפשה לשמים. וגופה שלו. שאם ירצה. הרי הוא מוכרה לעכו"ם. או מאכילה לכלבים:  
+המודר הנאה מחבירו. ונכנס לבקרו. עומד. אבל לא יושב. ומרפאהו רפואת נפש. אבל לא רפואת ממון. ורוחץ עמו באמבטיא גדולה. אבל לא בקטנה. וישן עמו במטה. רבי יהודה אומר בימות החמה אבל לא בימות הגשמים. מפני שהוא מהנהו. ומיסב עמו על המטה. ואוכל עמו על השלחן. אבל לא מן התמחוי. אבל אוכל הוא עמו מן התמחוי החוזר. לא יאכל עמו מן האבוס. שלפני הפועלים. ולא יעשה עמו באומן. דברי רבי מאיר. וחכמים אומרים. עושה הוא ברחוק ממנו:  
+המודר הנאה מחבירו. לפני שביעית. לא יורד לתוך שדהו. ואינו אוכל מן הנוטות. ובשביעית. אינו יורד לתוך שדהו אבל אוכל הוא מן הנוטות. נדר הימנו מאכל לפני שביעית יורד לתוך שדהו. ואינו אוכל מן הפירות. ובשביעית. יורד ואוכל:  
+המודר הנאה מחבירו לא ישאילנו ולא ישאל ממנו. לא ילונו ולא ילוה ממנו. ולא ימכור לו ולא יקח ממנו. אמר לו השאילני פרתך. אמר לו אינה פנויה. אמר קונם שדי שאני חורש בה לעולם. אם היה דרכו לחרוש. הוא אסור. וכל אדם מותרין. אם אין דרכו לחרוש. הוא וכל אדם אסורין:  
+המודר הנאה מחבירו. ואין לו מה יאכל. הולך אצל החנוני. ואומר איש פלוני מודר ממני הנאה. ואיני יודע מה אעשה. והוא נותן לו. ובא ונוטל מזה. היה ביתו לבנות. גדרו לגדור. שדהו לקצור. הולך אצל הפועלים. ואומר איש פלוני מודר ממני הנאה. ואיני יודע מה אעשה. הם עושין עמו ובאין ונוטלין שכר מזה:  
+היו מהלכין בדרך. ואין לו מה יאכל. נותן לאחר לשום מתנה. והלה מותר בה. אם אין עמהם אחר מניח על הסלע. או על הגדר. ואומר הרי הן מופקרים לכל מי שיחפוץ. והלה נוטל ואוכל. ורבי יוסי אוסר:  
+
+Chapter 5
+
+השותפין שנדרו הנאה זה מזה. אסורין ליכנס לחצר. רבי אליעזר בן יעקב אומר. זה נכנס לתוך שלו. וזה נכנס לתוך שלו. ושניהם אסורים להעמיד שם רחים. ותנור. ולגדל תרנגולים. היה אחד מהם מודר הנאה מחבירו. לא יכנס לחצר. רבי אליעזר בן יעקב אומר. יכול הוא לומר לו לתוך שלי אני נכנס. ואיני נכנס לתוך שלך. וכופין את הנודר. למכור את חלקו:  
+היה אחד מן השוק. מודר באחד מהם הנאה. לא יכנס לחצר. רבי אליעזר בן יעקב אומר. יכול לומר לו. לתוך של חברך אני נכנס. ואיני נכנס לתוך שלך:  
+המודר הנאה מחבירו. ויש לו מרחץ ובית הבד מושכרים בעיר. אם יש לו בהן תפיסת יד. אסור. אין לו בהן תפיסת יד. מותר. האומר לחבירו קונם לביתך שאני נכנס. ושדך שאני לוקח. מת או שמכרו לאחר. מותר. קונם לבית זה שאני נכנס שדה זו שאני לוקח. מת או שמכרו לאחר אסור.  
+הריני עליך חרם. המודר אסור. הרי את עלי חרם. הנודר אסור. הריני עליך. ואת עלי. שניהם אסורין. ושניהם מותרין בדבר של עולי בבל. ואסורין בדבר של אותה העיר:  
+ואיזהו דבר של עולי בבל. כגון הר הבית. והעזרות. והבור שבאמצע הדרך. ואיזהו דבר של אותה העיר. כגון הרחבה. והמרחץ. ובית הכנסת. והתיבה. והספרים. והכותב חלקו לנשיא רבי יהודה אומר אחד כותב לנשיא. ואחד כותב להדיוט. מה בין כותב לנשיא. לכותב להדיוט. שהכותב לנשיא אין צריך לזכות. וחכמים אומרים. אחד זה. ואחד זה. צריכין לזכות. לא דברו בנשיא. אלא בהוה. רבי יהודה אומר. אין אנשי גליל צריכין לכתוב. שכבר כתבו אבותיהם על ידיהם:  
+המודר הנאה מחבירו. ואין לו מה יאכל. נותנו לאחר לשום מתנה. והלה מותר בה. מעשה באחד בבית חורון שהיה אביו מודר הימנו הנאה. והיה משיא את בנו. ואמר לחברו. חצר וסעודה. נתונים לך במתנה. ואינן לפניך אלא כדי שיבא אבא. ויאכל עמנו בסעודה. אמר לו אם שלי הם הרי הם מוקדשין לשמים. אמר לו לא נתתי את שלי שתקדישם לשמים. אמר לו לא נתתה לי את שלך אלא שתהא אתה ואביך אוכלים ושותים. ומתרצים זה לזה. ויהא עון תלוי בראשו. וכשבא דבר לפני חכמים אמרו כל מתנה שאינה שאם הקדישה אינה מקודשת. אינה מתנה:  
+
+Chapter 6
+
+הנודר מן המבושל. מותר בצלי ובשלוק. אמר קונם תבשיל שאיני טועם. אסור במעשה קדירה רך ומותר בעבה. ומותר בביצת טרמיטא ובדלעת הרמוצה: 
+
+הנודר ממעשה קדירה אין אסור אלא ממעשה רתחתה. אמר קונם היורד לקדירה. שאיני טועם. אסור בכל המתבשלין בקדירה: 
+
+מן הכבוש. אין אסור אלא מן הכבוש של ירק. כבוש שאיני טועם. אסור בכל הכבושים. מן השלוק. אינו אסור אלא מן השלוק של בשר. שלוק שאיני טועם. אסור בכל השלקים. מן הצלי. אין אסור אלא מן הצלי של בשר. דברי רבי יהודה. צלי שאיני טועם. אסור בכל הצלויים. מן המליח. אין אסור אלא מן המליח של דג. מליח שאיני טועם. אסור בכל המלוחים: 
+
+דג דגים. שאיני טועם אסור בהן. בין גדולים בין קטנים. בין מלוחין. בין טפלין. בין חיין בין מבושלין. ומותר בטרית טרופה. ובציר. הנודר מן הצחנה. אסור בטרית טרופה. ומותר בציר. ובמורייס. הנודר מטרית טרופה. אסור בציר ובמורייס: 
+
+הנודר מן החלב. מותר בקום. ורבי יוסי אוסר. מן הקום. מותר בחלב. אבא שאול אומר. הנודר מן הגבינה אסור בה. בין מלוחה. בין טפילה: 
+
+הנודר מן הבשר. מותר ברוטב. ובקיפה. ור' יהודה אוסר. אמר ר' יהודה מעשה ואסר עלי. רבי טרפון ביצים שנתבשלו עמו. אמרו לו וכן הדבר. אימתי בזמן שיאמר בשר זה עלי. שהנודר מן הדבר. ונתערב באחר. אם יש בו בנותן טעם אסור: 
+
+הנודר מן היין. מותר בתבשיל שיש בו טעם יין. אמר קונם יין זה שאיני טועם ונפל לתבשיל אם יש בו בנותן טעם. הרי זה אסור. הנודר מן הענבים מותר ביין. מן הזיתים. מותר בשמן. אמר קונם זיתים וענבים אלו. שאיני טועם. אסור בהן. וביוצא מהן: 
+
+הנודר מן התמרים. מותר בדבש תמרים. מסתוניות. מותר בחומץ סתוניות. רבי יהודה בן בתירא אומר. כל ששם תולדתו קרויה עליו ונודר הימנו אסור אף ביוצא הימנו. וחכמים מתירין: 
+
+הנודר מן היין. מותר ביין תפוחים. מן השמן. מותר בשמן שומשמין. מן הדבש. מותר בדבש תמרים. מן החומץ. מותר בחומץ סתוניות. מן הכרישין. מותר בקפלוטות. מן הירק. מותר בירקות השדה מפני שהוא שם לווי: 
+
+מן הכרוב. אסור באיספרגוס. מן האיספרגוס. מותר בכרוב. מן הגריסים. אסור מן המקפה. ורבי יוסי מתיר. מן המקפה. מותר בגריסין. מן המקפה. אסור בשום. ורבי יוסי מתיר. מן השום מותר במקפה. מן העדשים. אסור באשישין. ורבי יוסי מתיר. מן האשישים. מותר בעדשים. חטה חטים שאיני טועם. אסור בהן. בין קמח. בין פת. גריס גריסין. שאיני טועם. אסור בהן. בין חיין. בין מבושלים. רבי יהודה אומר קונם גריס. או חטה שאיני טועם מותר לכוס חיים: 
+
+
+Chapter 7
+
+הנודר מן הירק. מותר בדלועין. ורבי עקיבא אוסר. אמרו לו לרבי עקיבא. והלא אומר אדם לשלוחו. קח לי ירק. והוא אומר לא מצאתי אלא דלועין. אמר להם כן הדבר. או שמא אומר הוא לו. לא מצאתי אלא קטנית. אלא שהדלועין בכלל ירק וקטנית אינן בכלל ירק. ואסור בפול המצרי לח. ומותר ביבש:  
+הנודר מן הדגן. אסור בפול המצרי יבש. דברי רבי מאיר. וחכמים אומרים אינו אסור אלא בחמשת המינין. ר' מאיר אומר הנודר מן התבואה. אינו אסור אלא מחמשת המינין. אבל הנודר מן הדגן. אסור בכל. ומותר בפירות האילן. ובירק:  
+הנודר מן הכסות. מותר בשק. ביריעה ובחמילה. אמר קונם צמר עולה עלי. מותר להתכסות בגיזי צמר. פשתן עולה עלי. מותר להתכסות באניצי פשתן. רבי יהודה אומר הכל לפי הנודר. טען והזיע. והיה ריחו קשה. אמר קונם צמר ופשתים עולה עלי. מותר להתכסות ואסור להפשיל לאחוריו:  
+הנודר מן הבית מותר בעלייה. דברי רבי מאיר. וחכמים אומרים. עלייה בכלל הבית. הנודר מן העלייה. מותר בבית:  
+הנודר מן המטה מותר בדרגש. דברי רבי מאיר. וחכמים אומרים דרגש בכלל מטה. הנודר מן הדרגש מותר במטה. הנודר מן העיר. מותר ליכנס לתחומה של עיר. ואסור ליכנס לעיבורה. אבל הנודר מן הבית. אסור מן האגף ולפנים:  
+קונם פירות האלו עלי. קונם הן על פי. קונם הן לפי. אסור בחלופיהן ובגדוליהן. שאני אוכל ושאני טועם. מותר בחלופיהן ובגדוליהן. בדבר שזרעו כלה. אבל בדבר שאין זרעו כלה. אפילו גדולי גדולין אסורין:  
+האומר לאשתו קונם מעשה ידיך עלי. קונם הן על פי. קונם הן לפי. אסור בחילופיהן ובגידוליהן. שאיני אוכל. שאיני טועם. מותר בחילופיהן. ובגידוליהן בדבר שזרעו כלה. אבל בדבר שאין זרעו כלה. אפילו גדולי גדולין אסורים:  
+שאת עושה איני אוכל עד הפסח. שאת עושה איני מתכסה עד הפסח. עשתה לפני הפסח מותר לאכול ולהתכסות אחר הפסח. שאת עושה עד הפסח איני אוכל. ושאת עושה עד הפסח איני מתכסה. עשתה לפני הפסח אסור לאכול. ולהתכסות אחר הפסח:  
+שאת נהנית לי עד הפסח. אם תלכי לבית אביך עד החג. הלכה לפני הפסח. אסורה בהנאתו עד הפסח. אחר הפסח בלא יחל דברו שאת נהנית לי עד החג. אם תלכי לבית אביך עד הפסח. והלכה לפני הפסח אסורה בהנאתו עד החג. ומותרת לילך אחר הפסח:  
+
+Chapter 8
+
+קונם יין שאני טועם היום. אינו אסור אלא עד שתחשך. שבת זו אסור בכל השבת ושבת שעברה. חדש זה אסור בכל החדש וראש חדש להבא. שנה זו. אסור בכל השנה וראש השנה לעתיד לבוא. שבוע זה אסור בכל השבוע ושביעית שעברה. ואם אמר יום אחד. שבת אחת. חדש אחד. שנה אחת. שבוע אחד. אסור מיום ליום:  
+עד הפסח. אסור עד שיגיע. עד שיהא אסור עד שיצא. עד לפני הפסח. רבי מאיר אומר. אסור עד שיגיע. רבי יוסי אומר. אסור עד שיצא:  
+עד הקציר. עד הבציר. עד המסיק. אינו אסור אלא עד שיגיע. זה הכלל. כל שזמנו קבוע. ואמר עד שיגיע. אסור עד שיגיע. אמר עד שיהא אסור עד שיצא. וכל שאין זמנו קבוע. בין אמר עד שיהא. בין אמר עד שיגיע. אינו אסור אלא עד שיגיע:  
+עד הקיץ. עד שיהא הקיץ. עד שיתחילו העם להכניס בכלכלות. עד שיעבור הקיץ. עד שיקפלו המקצועות. עד הקציר. עד שיתחיל העם לקצור. קציר חטין. אבל לא קציר שעורים הכל לפי מקום נדרו. אם היה בהר. בהר. ואם היה בבקעה. בבקעה:  
+עד הגשמים. עד שיהיו הגשמים. עד שתרד רביעה שניה. רבן שמעון בן גמליאל אומר עד שיגיע זמנה של רביעה. עד שיפסקו גשמים. עד שיצא ניסן כולו. דברי רבי מאיר. רבי יהודה אומר. עד שיעבור הפסח. קונם יין שאיני טועם השנה. נתעברה השנה. אסור בה. ובעיבורה. עד ראש אדר עד ראש אדר הראשון. עד סוף אדר. עד סוף אדר הראשון. רבי יהודה אומר קונם יין שאיני טועם. עד שיהא הפסח. אינו אסור אלא עד ליל הפסח. שלא נתכוון זה אלא עד שעה שדרך בני אדם לשתות יין:  
+אמר קונם בשר שאיני טועם עד שיהא הצום. אינו אסור אלא עד לילי צום. שלא נתכוון זה אלא עד שעה שדרך בני אדם לאכול בשר. רבי יוסי בנו אומר. קונם שום שאיני טועם. עד שתהא שבת. אינו אסור אלא עד לילי שבת. שלא נתכוון זה אלא עד שעה שדרך בני אדם לאכול שום:  
+האומר לחבירו קונם שאני נהנה לך. אם אין אתה בא ונוטל לבניך כור אחד של חטין. ושתי חביות של יין. הרי זה יכול להפר את נדרו שלא על פי חכם. ויאמר לו כלום אמרת אלא מפני כבודי. זהו כבודי. וכן האומר לחבירו קונם שאתה נהנה לי אם אין אתה בא ונותן לבני כור אחד של חטין. ושתי חביות של יין. רבי מאיר אומר אסור עד שיתן. וחכמים אומרים אף זה יכול להפר את נדרו שלא על פי חכם. ויאמר לו הרי אני כאילו התקבלתי. היו מסרבין בו לשאת בת אחותו. ואמר קונם שהיא נהנית לי לעולם. וכן המגרש את אשתו ואמר קונם אשתי נהנית לי לעולם. הרי אלו מותרות להנות לו. שלא נתכוון זה אלא לשום אישות. היה מסרב בחבירו שיאכל אצלו אמר קונם לביתך שאיני נכנס. טיפת צונן שאיני טועם לך. מותר ליכנס לביתו. ולשתות ממנו צונן שלא נתכוון זה. אלא לשום אכילה ושתיה:  
+
+Chapter 9
+
+רבי אליעזר אומר. פותחין לאדם בכבוד אביו ואמו. וחכמים אוסרין. אמר רבי צדוק. עד שפותחין לו בכבוד אביו ואמו. יפתחו לו בכבוד המקום. אם כן אין נדרים. ומודים חכמים לרבי אליעזר. בדבר שבינו לבין אביו ואמו. שפותחין לו בכבוד אביו ואמו:  
+ועוד אמר רבי אליעזר. פותחין בנולד. וחכמים אוסרין. כיצד אמר קונם שאיני נהנה לאיש פלוני. ונעשה סופר. או שהיה משיא את בנו בקרוב. ואמר אילו הייתי יודע שהוא נעשה סופר. או שהיה משיא את בנו בקרוב. לא הייתי נודר. קונם לבית זה שאיני נכנס. ונעשה בית הכנסת. אמר אילו הייתי יודע שהוא נעשה בית הכנסת לא הייתי נודר רבי אליעזר מתיר. וחכמים אוסרין:  
+רבי מאיר אומר. יש דברים שהן כנולד. ואינן כנולד ואין חכמים מודים לו. כיצד. אמר קונם שאיני נושא את פלונית שאביה רע. אמרו לו מת. או שעשה תשובה. קונם לבית זה שאיני נכנס שהכלב רע בתוכו. או שהנחש בתוכו. אמרו לו מת הכלב. או שנהרג הנחש. הרי הן כנולד. ואינן כנולד. ואין חכמים מודים לו:  
+ועוד אמר רבי מאיר. פותחין לו מן הכתוב שבתורה. ואומרים לו אילו היית יודע שאתה עובר על לא תקום ועל לא תטור (ויקרא יט, יז). ועל לא תשנא את אחיך בלבבך (שם). ואהבת לרעך כמוך (ויקרא יט, יח). וחי אחיך עמך (ויקרא כה, לו) שמא יעני ואין אתה יכול לפרנסו. אמר אילו הייתי יודע שהוא כן. לא הייתי נודר. הרי זה מותר:  
+פותחין לאדם בכתובת אשתו. ומעשה באחד שנדר מאשתו הנאה. והיתה כתובתה ארבע מאות דינרין. ובא לפני רבי עקיבא. וחייבו ליתן לה כתובתה. אמר לו. רבי שמנה מאות דינרין הניח אבא. ונטל אחי ארבע מאות. ואני ארבע מאות. לא דיה שתטול היא מאתים. ואני מאתים. אמר לו רבי עקיבא. אפילו אתה מוכר שער ראשך. אתה נותן לה כתובתה. אמר לו אילו הייתי יודע שהוא כן. לא הייתי נודר והתירה רבי עקיבא:  
+פותחין בימים טובים. ובשבתות. בראשונה היו אומרים. אותן הימים מותרין. ושאר כל הימים אסורין. עד שבא רבי עקיבא ולימד. שהנדר שהותר מקצתו. הותר כולו:  
+כיצד. אמר קונם שאיני נהנה לכולכם. הותר אחד מהן הותרו כולן. שאיני נהנה לזה. ולזה. הותר הראשון. הותרו כולן. הותר האחרון האחרון מותר. וכולן אסורין. הותר האמצעי. הימנו ולמטה מותר. הימנו ולמעלה אסור. שאיני נהנה לזה קרבן. ולזה קרבן. צריכין פתח לכל אחד ואחד:  
+קונם יין שאיני טועם. שהיין רע למעים אמרו לו והלא המיושן יפה למעים. הותר במיושן. ולא במיושן בלבד הותר. אלא בכל היין. קונם בצל שאיני טועם שהבצל רע ללב. אמרו לו הלא הכופרי. יפה ללב. הותר בכופרי. ולא בכופרי בלבד הותר אלא בכל הבצלים. מעשה היה. והתירו רבי מאיר בכל הבצלים:  
+פותחין לאדם בכבוד עצמו. ובכבוד בניו. אומרים לו אילו היית יודע שלמחר אומרין עליך. כך היא ווסתו של פלוני. מגרש את נשיו. ועל בנותיך. יהיו אומרין בנות גרושות הן. מה ראתה אמן של אלו להתגרש. ואמר אילו הייתי יודע שכן. לא הייתי נודר. הרי זה מותר:  
+קונם שאיני נושא את פלונית כעורה. והרי היא נאה. שחורה. והרי היא לבנה. קצרה. והרי היא ארוכה. מותר בה. לא מפני שהיא כעורה. ונעשית נאה. שחורה. ונעשית לבנה. קצרה ונעשית ארוכה. אלא שהנדר טעות. ומעשה באחד שנדר מבת אחותו הנייה. והכניסוה לבית רבי ישמעאל וייפוה. אמר לו רבי ישמעאל בני לזו נדרת. אמר לו לאו. והתירו רבי ישמעאל. באותה שעה בכה רבי ישמעאל ואמר בנות ישראל נאות הן אלא שהעניות מנוולתן. וכשמת רבי ישמעאל היו בנות ישראל נושאות קינה ואומרות בנות ישראל אל רבי ישמעאל בכינה. וכן הוא אומר בשאול (שמואל ב' א, כד) בנות ישראל אל שאול בכינה:  
+
+Chapter 10
+
+נערה המאורסה. אביה. ובעלה מפירין נדריה. הפר האב ולא הפר הבעל. הפר הבעל ולא הפר האב. אינו מופר. ואין צריך לומר שקיים אחד מהן:  
+מת האב לא נתרוקנה רשות לבעל. מת הבעל נתרוקנה רשות לאב. בזה יפה כח האב מכח הבעל. בדבר אחר יפה כח הבעל מכח האב. שהבעל מיפר בבגר והאב אינו מיפר בבגר:  
+נדרה והיא ארוסה. נתגרשה בו ביום נתארסה בו ביום אפילו למאה. אביה ובעלה האחרון מפירין נדריה. זה הכלל. כל שלא יצאת לרשות עצמה שעה אחת. אביה ובעלה האחרון מפירין נדריה.  
+דרך תלמידי חכמים עד שלא היתה בתו יוצאה מאצלו אומר לה כל נדרים שנדרת בתוך ביתי הרי הן מופרין. וכן הבעל עד שלא תכנס לרשותו אומר לה כל נדרים שנדרת עד שלא תכנסי לרשותי הרי הן מופרין. שמשתכנס לרשותו אינו יכול להפר:  
+בוגרת ששהתה שנים עשר חדש ואלמנה שלשים יום. רבי אליעזר אומר הואיל ובעלה חייב במזונותיה יפר. וחכמים אומרים אין הבעל מיפר עד שתכנס לרשותו:  
+שומרת יבם. בין ליבם אחד בין לשני יבמין. רבי אליעזר אומר יפר. רבי יהושע אומר לאחד. אבל לא לשנים. רבי עקיבא אומר לא לאחד ולא לשנים. אמר רבי אליעזר מה אם אשה שקנה הוא לעצמו. הרי הוא מיפר נדריה. אשה שהקנו לו מן השמים. אינו דין שיפר נדריה. אמר לו רבי עקיבא לא. אם אמרת באשה שקנה הוא לעצמו. שאין לאחרים בה רשות. תאמר באשה שהקנו לו מן השמים שיש לאחרים בה רשות. אמר לו רבי יהושע. עקיבא דבריך בשני יבמין. מה אתה משיב על יבם אחד. אמר לו אין היבמה גמורה ליבם כשם שהארוסה גמורה לאישה:  
+האומר לאשתו כל הנדרים שתדורי מכאן עד שאבא ממקום פלוני. הרי הן קיימין. לא אמר כלום. הרי הן מופרין. רבי אליעזר אומר מופר. וחכמים אומרים אינו מופר. אמר רבי אליעזר אם הפר נדרים שבאו לכלל איסור. לא יפר נדרים שלא באו לכלל איסור. אמרו לו הרי הוא אומר (במדבר ל, יד) אישה יקימנו. ואישה יפרנו. את שבא לכלל הקם. בא לכלל הפר. לא בא לכלל הקם. לא בא לכלל הפר:  
+הפרת נדרים כל היום. יש בדבר להקל ולהחמיר כיצד. נדרה בלילי שבת יפר בלילי שבת וביום השבת עד שתחשך. נדרה עם חשכה מפר עד שלא תחשך. שאם חשכה ולא הפר אינו יכול להפר:  
+
+Chapter 11
+
+ואלו נדרים שהוא מפר. דברים שיש בהם ענוי נפש. אם ארחץ ואם לא ארחץ. אם אתקשט ואם לא אתקשט. אמר רבי יוסי אין אלו נדרי ענוי נפש:  
+ואלו הם נדרי ענוי נפש. אמרה קונם פירות העולם עלי הרי זה יכול להפר. פירות מדינה עלי יביא לה ממדינה אחרת. פירות חנוני זה עלי אינו יכול להפר. ואם לא היתה פרנסתו אלא ממנו הרי זה יפר דברי רבי יוסי:  
+קונם שאיני נהנה לבריות אינו יכול להפר. ויכולה היא להנות בלקט ובשכחה ובפיאה. קונם כהנים ולוים נהנים לי יטלו על כרחו. כהנים אלו ולוים אלו נהנים לי יטלו אחרים:  
+קונם שאיני עושה על פי אבא. ועל פי אביך. ועל פי אחי. ועל פי אחיך. אינו יכול להפר. שאיני עושה על פיך אינו צריך להפר. רבי עקיבא אומר יפר שמא תעדיף עליו יותר מן הראוי לו. רבי יוחנן בן נורי אומר יפר שמא יגרשנה ותהי אסורה עליו:  
+נדרה אשתו וסבור שנדרה בתו. נדרה בתו וסבור שנדרה אשתו. נדרה בנזיר וסבור שנדרה בקרבן. נדרה בקרבן וסבור שנדרה בנזיר. נדרה מן התאנים וסבור שנדרה מן הענבים. נדרה מן הענבים וסבור שנדרה מן התאנים. הרי זה יחזור ויפר:  
+אמרה קונם תאנים וענבים אלו. שאיני טועמת. קיים לתאנים. כולו קיים. הפר לתאנים. אינו מופר. עד שיפר אף לענבים. אמרה קונם תאנים. שאיני טועמת. וענבים שאיני טועמת. הרי אלו שני נדרים: 
+יודע אני שיש נדרים. אבל איני יודע שיש מפירין. יפר. יודע אני שיש מפירין. אבל איני יודע שזה נדר. רבי מאיר אומר לא יפר. וחכמים אומרים. יפר:  
+המודר הנאה מחתנו. והוא רוצה לתת לבתו מעות. אומר לה. הרי המעות האלו נתונים לך במתנה. ובלבד שלא יהא לבעליך רשות בהן. אלא מה שאת נושאת ונותנת בפיך:  
+ונדר אלמנה וגרושה יקום עליה (במדבר ל, י). כיצד. אמרה הריני נזירה לאחר שלשים יום. אף על פי שנשאת בתוך שלשים יום. אינו יכול להפר. נדרה והיא ברשות הבעל מפר לה. כיצד. אמרה הריני נזירה לאחר שלשים אף על פי שנתאלמנה. או נתגרשה בתוך שלשים. הרי זה מופר. נדרה בו ביום. נתגרשה בו ביום. החזירה בו ביום. אינו יכול להפר. זה הכלל כל שיצאת לרשות עצמה שעה אחת. אינו יכול להפר:  
+תשע נערות נדריהן קיימין. בוגרת והיא יתומה. נערה ובגרה והיא יתומה. נערה שלא בגרה והיא יתומה. בוגרת ומת אביה. נערה בוגרת ומת אביה. נערה שלא בגרה ומת אביה. נערה שמת אביה. ומשמת אביה בגרה. בוגרת ואביה קיים. נערה בוגרת ואביה קיים. רבי יהודה אומר אף המשיא בתו הקטנה. ונתאלמנה. או נתגרשה וחזרה אצלו. עדיין היא נערה:  
+קונם שאיני נהנית לאבא ולאביך. אם עושה אני על פיך. שאיני נהנית לך. אם עושה אני על פי אבא. ועל פי אביך. הרי זה יפר:  
+בראשונה היו אומרים שלש נשים יוצאות ונוטלות כתובה. האומרת טמאה אני לך. שמים ביני לבינך. נטולה אני מן היהודים. חזרו לומר שלא תהא אשה נותנת עיניה באחר. ומקלקלת על בעלה. אלא האומרת טמאה אני לך. תביא ראיה לדבריה. שמים ביני לבינך. יעשו דרך בקשה. נטולה אני מן היהודים יפר חלקו. ותהא משמשתו. ותהא נטולה מן היהודים:   
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Nedarim/Hebrew/Torat Emet 357.txt b/txt/Mishnah/Seder Nashim/Mishnah Nedarim/Hebrew/Torat Emet 357.txt
new file mode 100644
index 0000000000000000000000000000000000000000..37d6798ff8063ce37d9c3fd40225971707d3954d
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Nedarim/Hebrew/Torat Emet 357.txt	
@@ -0,0 +1,216 @@
+Mishnah Nedarim
+משנה נדרים
+Torat Emet 357
+http://www.toratemetfreeware.com/index.html?downloads
+
+משנה נדרים
+
+
+
+Chapter 1
+
+כָּל כִּנּוּיֵי נְדָרִים כִּנְדָרִים, וַחֲרָמִים כַּחֲרָמִים, וּשְׁבוּעוֹת כִּשְׁבוּעוֹת, וּנְזִירוּת כִּנְזִירוּת. הָאוֹמֵר לַחֲבֵרוֹ, מֻדָּרְנִי מִמְּךָ, מֻפְרָשְׁנִי מִמְּךָ, מְרֻחָקְנִי מִמְּךָ, שֶׁאֵינִי אוֹכֵל לָךְ, שֶׁאֵינִי טוֹעֵם לָךְ, אָסוּר. מְנֻדֶּה אֲנִי לָךְ, רַבִּי עֲקִיבָא הָיָה חוֹכֵךְ בָּזֶה לְהַחֲמִיר. כְּנִדְרֵי רְשָׁעִים, נָדַר בְּנָזִיר, וּבְקָרְבָּן, וּבִשְׁבוּעָה. כְּנִדְרֵי כְשֵׁרִים, לֹא אָמַר כְּלוּם. כְּנִדְבוֹתָם, נָדַר בְּנָזִיר וּבְקָרְבָּן:  
+הָאוֹמֵר לַחֲבֵרוֹ, קוֹנָם קוֹנָח, קוֹנָס, הֲרֵי אֵלּוּ כִנּוּיִין לְקָרְבָּן. חֵרֶק חֵרֶךְ, חֵרֵף, הֲרֵי אֵלּוּ כִנּוּיִין לְחֵרֶם. נָזִיק נָזִיחַ, פָּזִיחַ, הֲרֵי אֵלּוּ כִנּוּיִין לִנְזִירוּת. שְׁבוּתָה, שְׁקוּקָה, נָדַר בְּמוֹתָא, הֲרֵי אֵלּוּ כִנּוּיִין לִשְׁבוּעָה:  
+הָאוֹמֵר לֹא חֻלִּין לֹא אֹכַל לָךְ, לֹא כָשֵׁר, וְלֹא דְכֵי, טָהוֹר, וְטָמֵא, נוֹתָר, וּפִגּוּל, אָסוּר. כְּאִמְּרָא, כַּדִּירִין, כָּעֵצִים, כָּאִשִּׁים, כַּמִּזְבֵּחַ, כַּהֵיכָל, כִּירוּשָׁלָיִם, נָדַר בְּאֶחָד מִכָּל מְשַׁמְּשֵׁי הַמִּזְבֵּחַ, אַף עַל פִּי שֶׁלֹּא הִזְכִּיר קָרְבָּן, הֲרֵי זֶה נָדַר בְּקָרְבָּן. רַבִּי יְהוּדָה אוֹמֵר, הָאוֹמֵר יְרוּשָׁלַיִם, לֹא אָמַר כְּלוּם:  
+הָאוֹמֵר, קָרְבָּן, עוֹלָה, מִנְחָה, חַטָּאת, תּוֹדָה, שְׁלָמִים שֶׁאֵינִי אוֹכֵל לָךְ, אָסוּר. רַבִּי יְהוּדָה מַתִּיר. הַקָּרְבָּן, כְּקָרְבָּן, קָרְבָּן שֶׁאֹכַל לָךְ, אָסוּר. לְקָרְבָּן לֹא אֹכַל לָךְ, רַבִּי מֵאִיר אוֹסֵר. הָאוֹמֵר לַחֲבֵרוֹ, קוֹנָם פִּי הַמְדַבֵּר עִמָּךְ, יָדִי עוֹשָׂה עִמָּךְ, רַגְלִי מְהַלֶּכֶת עִמָּךְ, אָסוּר:  
+
+Chapter 2
+
+וְאֵלּוּ מֻתָּרִין. חֻלִּין שֶׁאֹכַל לָךְ, כִּבְשַׂר חֲזִיר, כַּעֲבוֹדָה זָרָה, כְּעוֹרוֹת לְבוּבִין, כִּנְבֵלוֹת, כִּטְרֵפוֹת, כִּשְׁקָצִים, כִּרְמָשִׂים, כְּחַלַּת אַהֲרֹן וְכִתְרוּמָתוֹ, מֻתָּר. הָאוֹמֵר לְאִשְׁתּוֹ, הֲרֵי אַתְּ עָלַי כְּאִמָּא, פּוֹתְחִין לוֹ פֶתַח מִמָּקוֹם אַחֵר, שֶׁלֹּא יָקֵל רֹאשׁוֹ לְכָךְ. קוֹנָם שֶׁאֵינִי יָשֵׁן, שֶׁאֵינִי מְדַבֵּר, שֶׁאֵינִי מְהַלֵּךְ, הָאוֹמֵר לְאִשְׁתּוֹ, קוֹנָם שֶׁאֵינִי מְשַׁמְּשֵׁךְ, הֲרֵי זֶה בְלֹא יַחֵל דְּבָרוֹ. שְׁבוּעָה שֶׁאֵינִי יָשֵׁן, שֶׁאֵינִי מְדַבֵּר, שֶׁאֵינִי מְהַלֵּךְ, אָסוּר: 
+
+קָרְבָּן לֹא אֹכַל לָךְ, קָרְבָּן שֶׁאֹכַל לָךְ, לֹא קָרְבָּן לֹא אֹכַל לָךְ, מֻתָּר. שְׁבוּעָה לֹא אֹכַל לָךְ, שְׁבוּעָה שֶׁאֹכַל לָךְ, לֹא שְׁבוּעָה לֹא אֹכַל לָךְ, אָסוּר. זֶה חֹמֶר בַּשְּׁבוּעוֹת מִבַּנְּדָרִים. וְחֹמֶר בַּנְּדָרִים מִבַּשְּׁבוּעוֹת, כֵּיצַד, אָמַר, קוֹנָם סֻכָּה שֶׁאֲנִי עוֹשֶׂה, לוּלָב שֶׁאֲנִי נוֹטֵל, תְּפִלִּין שֶׁאֲנִי מֵנִיחַ, בַּנְּדָרִים אָסוּר, בַּשְּׁבוּעוֹת מֻתָּר, שֶׁאֵין נִשְׁבָּעִין לַעֲבֹר עַל הַמִּצְוֹת: 
+
+יֵשׁ נֶדֶר בְּתוֹךְ נֶדֶר, וְאֵין שְׁבוּעָה בְּתוֹךְ שְׁבוּעָה. כֵּיצַד, אָמַר הֲרֵינִי נָזִיר אִם אֹכַל, הֲרֵינִי נָזִיר אִם אֹכַל, וְאָכַל, חַיָּב עַל כָּל אַחַת וְאֶחָת. שְׁבוּעָה שֶׁלֹּא אֹכַל, שְׁבוּעָה שֶׁלֹּא אֹכַל, וְאָכַל, אֵינוֹ חַיָּב אֶלָּא אֶחָת: 
+
+סְתָם נְדָרִים לְהַחְמִיר, וּפֵרוּשָׁם לְהָקֵל. כֵּיצַד, אָמַר הֲרֵי עָלַי כְּבָשָׂר מָלִיחַ, כְּיֵין נֶסֶךְ, אִם שֶׁל שָׁמַיִם נָדַר, אָסוּר. אִם שֶׁל עֲבוֹדָה זָרָה נָדַר, מֻתָּר. וְאִם סְתָם, אָסוּר. הֲרֵי עָלַי כְּחֵרֶם, אִם כְּחֵרֶם שֶׁל שָׁמַיִם, אָסוּר. וְאִם כְּחֵרֶם שֶׁל כֹּהֲנִים, מֻתָּר. וְאִם סְתָם, אָסוּר. הֲרֵי עָלַי כְּמַעֲשֵׂר, אִם כְּמַעְשַׂר בְּהֵמָה נָדַר, אָסוּר. וְאִם שֶׁל גֹּרֶן, מֻתָּר. וְאִם סְתָם, אָסוּר. הֲרֵי עָלַי כִּתְרוּמָה, אִם כִּתְרוּמַת הַלִּשְׁכָּה נָדַר, אָסוּר. וְאִם שֶׁל גֹּרֶן, מֻתָּר. וְאִם סְתָם, אָסוּר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, סְתָם תְּרוּמָה בִּיהוּדָה אֲסוּרָה, בַּגָּלִיל מֻתֶּרֶת, שֶׁאֵין אַנְשֵׁי גָלִיל מַכִּירִין אֶת תְּרוּמַת הַלִּשְׁכָּה. סְתָם חֲרָמִים, בִּיהוּדָה מֻתָּרִין, וּבַגָּלִיל אֲסוּרִין, שֶׁאֵין אַנְשֵׁי גָלִיל מַכִּירִין אֶת חֶרְמֵי הַכֹּהֲנִים: 
+
+נָדַר בְּחֵרֶם וְאָמַר, לֹא נָדַרְתִּי אֶלָּא בְחֶרְמוֹ שֶׁל יָם. בְּקָרְבָּן, וְאָמַר, לֹא נָדַרְתִּי אֶלָּא בְקָרְבָּנוֹת שֶׁל מְלָכִים. הֲרֵי עַצְמִי קָרְבָּן, וְאָמַר, לֹא נָדַרְתִּי אֶלָּא בְעֶצֶם שֶׁהִנַּחְתִּי לִי לִהְיוֹת נוֹדֵר בּוֹ. קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי, וְאָמַר לֹא נָדַרְתִּי אֶלָּא בְאִשְׁתִּי הָרִאשׁוֹנָה שֶׁגֵּרַשְׁתִּי, עַל כֻּלָּן אֵין נִשְׁאָלִים לָהֶם. וְאִם נִשְׁאֲלוּ, עוֹנְשִׁין אוֹתָן וּמַחְמִירִין עֲלֵיהֶן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, פּוֹתְחִין לָהֶם פֶּתַח מִמָּקוֹם אַחֵר, וּמְלַמְּדִים אוֹתָן כְּדֵי שֶׁלֹּא יִנְהֲגוּ קַלּוּת רֹאשׁ בַּנְּדָרִים: 
+
+
+Chapter 3
+
+אַרְבָּעָה נְדָרִים הִתִּירוּ חֲכָמִים, נִדְרֵי זֵרוּזִין, וְנִדְרֵי הֲבַאי, וְנִדְרֵי שְׁגָגוֹת, וְנִדְרֵי אֳנָסִים. נִדְרֵי זֵרוּזִין, כֵּיצַד. הָיָה מוֹכֵר חֵפֶץ וְאָמַר, קוֹנָם שֶׁאֵינִי פוֹחֵת לְךָ מִן הַסֶּלַע, וְהַלָּה אוֹמֵר, קוֹנָם שֶׁאֵינִי מוֹסִיף לְךָ עַל הַשֶּׁקֶל, שְׁנֵיהֶן רוֹצִין בִּשְׁלֹשָׁה דִינָרִין. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אַף הָרוֹצֶה לְהַדִּיר אֶת חֲבֵרוֹ שֶׁיֹּאכַל אֶצְלוֹ, אוֹמֵר, כָּל נֶדֶר שֶׁאֲנִי עָתִיד לִדֹּר הוּא בָטֵל, וּבִלְבַד שֶׁיְּהֵא זָכוּר בִּשְׁעַת הַנֶּדֶר: 
+
+נִדְרֵי הֲבַאי, אָמַר, קוֹנָם אִם לֹא רָאִיתִי בַדֶּרֶךְ הַזֶּה כְיוֹצְאֵי מִצְרָיִם, אִם לֹא רָאִיתִי נָחָשׁ כְּקוֹרַת בֵּית הַבָּד. נִדְרֵי שְׁגָגוֹת, אִם אָכָלְתִּי וְאִם שָׁתִיתִי, וְנִזְכַּר שֶׁאָכַל וְשָׁתָה. שֶׁאֲנִי אוֹכֵל וְשֶׁאֲנִי שׁוֹתֶה, וְשָׁכַח וְאָכַל וְשָׁתָה. אָמַר, קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי, שֶׁגָּנְבָה אֶת כִּיסִי וְשֶׁהִכְּתָה אֶת בְּנִי, וְנוֹדַע שֶׁלֹּא הִכַּתּוּ וְנוֹדַע שֶׁלֹּא גְנָבָתּוּ. רָאָה אוֹתָן אוֹכְלִים תְּאֵנִים וְאָמַר, הֲרֵי עֲלֵיכֶם קָרְבָּן, וְנִמְצְאוּ אָבִיו וְאֶחָיו, וְהָיוּ עִמָּהֶן אֲחֵרִים, בֵּית שַׁמַּאי אוֹמְרִים, הֵן מֻתָּרִין וּמַה שֶּׁעִמָּהֶן אֲסוּרִין. וּבֵית הִלֵּל אוֹמְרִים, אֵלּוּ וָאֵלּוּ מֻתָּרִין: 
+
+נִדְרֵי אֳנָסִים, הִדִּירוֹ חֲבֵרוֹ שֶׁיֹּאכַל אֶצְלוֹ, וְחָלָה הוּא אוֹ שֶׁחָלָה בְנוֹ אוֹ שֶׁעִכְּבוֹ נָהָר, הֲרֵי אֵלּוּ נִדְרֵי אֳנָסִין: 
+
+נוֹדְרִין לָהֳרָגִין וְלָחֳרָמִין וְלַמּוֹכְסִין שֶׁהִיא תְרוּמָה אַף עַל פִּי שֶׁאֵינָהּ תְּרוּמָה, שֶׁהֵן שֶׁל בֵּית הַמֶּלֶךְ אַף עַל פִּי שֶׁאֵינָן שֶׁל בֵּית הַמֶּלֶךְ. בֵּית שַׁמַּאי אוֹמְרִים, בַּכֹּל נוֹדְרִין, חוּץ מִבִּשְׁבוּעָה. וּבֵית הִלֵּל אוֹמְרִים, אַף בִּשְׁבוּעָה. בֵּית שַׁמַּאי אוֹמְרִים, לֹא יִפְתַּח לוֹ בְנֶדֶר. וּבֵית הִלֵּל אוֹמְרִים, אַף יִפְתַּח לוֹ. בֵּית שַׁמַּאי אוֹמְרִים, בְּמַה שֶּׁהוּא מַדִּירוֹ. וּבֵית הִלֵּל אוֹמְרִים, אַף בְּמַה שֶּׁאֵינוֹ מַדִּירוֹ. כֵּיצַד, אָמְרוּ לוֹ, אֱמוֹר קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי, וְאָמַר קוֹנָם אִשְׁתִּי וּבָנַי נֶהֱנִין לִי, בֵּית שַׁמַּאי אוֹמְרִים, אִשְׁתּוֹ מֻתֶּרֶת וּבָנָיו אֲסוּרִין. וּבֵית הִלֵּל אוֹמְרִים, אֵלּוּ וָאֵלּוּ מֻתָּרִין: 
+
+הֲרֵי נְטִיעוֹת הָאֵלּוּ קָרְבָּן אִם אֵינָן נִקְצָצוֹת, טַלִּית זוֹ קָרְבָּן אִם אֵינָהּ נִשְׂרֶפֶת, יֵשׁ לָהֶן פִּדְיוֹן. הֲרֵי נְטִיעוֹת הָאֵלּוּ קָרְבָּן עַד שֶׁיִּקָּצְצוּ, טַלִּית זוֹ קָרְבָּן עַד שֶׁתִּשָּׂרֵף, אֵין לָהֶם פִּדְיוֹן: 
+
+הַנּוֹדֵר מִיּוֹרְדֵי הַיָּם, מֻתָּר בְּיוֹשְׁבֵי הַיַּבָּשָׁה. מִיּוֹשְׁבֵי הַיַּבָּשָׁה, אָסוּר בְּיוֹרְדֵי הַיָּם, שֶׁיּוֹרְדֵי הַיָּם בִּכְלָל יוֹשְׁבֵי הַיַּבָּשָׁה. לֹא כָאֵלּוּ שֶׁהוֹלְכִין מֵעַכּוֹ לְיָפוֹ, אֶלָּא בְמִי שֶׁדַּרְכּוֹ לְפָרֵשׁ: 
+
+הַנּוֹדֵר מֵרוֹאֵי הַחַמָּה, אָסוּר אַף בַּסּוּמִין, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא לְמִי שֶׁהַחַמָּה רוֹאָה אוֹתוֹ: 
+
+הַנּוֹדֵר מִשְּׁחוֹרֵי הָרֹאשׁ, אָסוּר בַּקֵּרְחִין וּבְבַעֲלֵי שֵׂיבוֹת, וּמֻתָּר בַּנָּשִׁים וּבַקְּטַנִּים, שֶׁאֵין נִקְרָאִין שְׁחוֹרֵי הָרֹאשׁ אֶלָּא אֲנָשִׁים: 
+
+הַנּוֹדֵר מִן הַיִּלּוֹדִים, מֻתָּר בַּנּוֹלָדִים. מִן הַנּוֹלָדִים, אָסוּר בַּיִּלּוֹדִים. רַבִּי מֵאִיר מַתִּיר אַף בַּיִּלּוֹדִים. וַחֲכָמִים אוֹמְרִים, לֹא נִתְכַּוֵּן זֶה אֶלָּא בְמִי שֶׁדַּרְכּוֹ לְהוֹלִיד: 
+
+הַנּוֹדֵר מִשּׁוֹבְתֵי שַׁבָּת, אָסוּר בְּיִשְׂרָאֵל וְאָסוּר בַּכּוּתִים. מֵאוֹכְלֵי שׁוּם, אָסוּר בְּיִשְׂרָאֵל וְאָסוּר בַּכּוּתִים. מֵעוֹלֵי יְרוּשָׁלַיִם, אָסוּר בְּיִשְׂרָאֵל וּמֻתָּר בַּכּוּתִים: 
+
+קוֹנָם שֶׁאֵינִי נֶהֱנֶה לִבְנֵי נֹחַ, מֻתָּר בְּיִשְׂרָאֵל וְאָסוּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְזֶרַע אַבְרָהָם, אָסוּר בְּיִשְׂרָאֵל וּמֻתָּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְיִשְׂרָאֵל, לוֹקֵחַ בְּיוֹתֵר וּמוֹכֵר בְּפָחוֹת. שֶׁיִּשְׂרָאֵל נֶהֱנִין לִי, לוֹקֵחַ בְּפָחוֹת וּמוֹכֵר בְּיוֹתֵר, אִם שׁוֹמְעִין לוֹ. שֶׁאֵינִי נֶהֱנֶה לָהֶן וְהֵן לִי, יְהַנֶּה לַנָּכְרִים. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לָעֲרֵלִים, מֻתָּר בְּעַרְלֵי יִשְׂרָאֵל וְאָסוּר בְּמוּלֵי הַגּוֹיִם. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לַמּוּלִים, אָסוּר בְּעַרְלֵי יִשְׂרָאֵל וּמֻתָּר בְּמוּלֵי הַגּוֹיִם, שֶׁאֵין הָעָרְלָה קְרוּיָה אֶלָּא לְשֵׁם הַגּוֹיִם, שֶׁנֶּאֱמַר (ירמיה ט) כִּי כָל הַגּוֹיִם עֲרֵלִים וְכָל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב, וְאוֹמֵר (שמואל א יז) וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה, וְאוֹמֵר (שמואל ב א) פֶּן תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים, פֶּן תַּעֲלֹזְנָה בְּנוֹת הָעֲרֵלִים. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מְאוּסָה עָרְלָה שֶׁנִּתְגַּנּוּ בָהּ הָרְשָׁעִים, שֶׁנֶּאֱמַר, כִּי כָל הַגּוֹיִם עֲרֵלִים. רַבִּי יִשְׁמָעֵאל אוֹמֵר, גְּדוֹלָה מִילָה שֶׁנִּכְרְתוּ עָלֶיהָ שְׁלֹשׁ עֶשְׂרֵה בְרִיתוֹת. רַבִּי יוֹסֵי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַשַּׁבָּת הַחֲמוּרָה. רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁלֹּא נִתְלָה לוֹ לְמֹשֶׁה הַצַדִּיק עָלֶיהָ מְלֹא שָׁעָה. רַבִּי נְחֶמְיָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַנְּגָעִים. רַבִּי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁכָּל הַמִּצְוֹת שֶׁעָשָׂה אַבְרָהָם אָבִינוּ לֹא נִקְרָא שָׁלֵם, עַד שֶׁמָּל, שֶׁנֱּאֶמַר (בראשית יז), הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. דָּבָר אַחֵר, גְּדוֹלָה מִילָה, שֶׁאִלְמָלֵא הִיא, לֹא בָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, שֶׁנֶּאֱמַר (ירמיה לג), כֹּה אָמַר ה' אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה, חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי: 
+
+
+Chapter 4
+
+אֵין בֵּין הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ לַמֻּדָּר הֵימֶנּוּ מַאֲכָל אֶלָּא דְרִיסַת הָרֶגֶל וְכֵלִים שֶׁאֵין עוֹשִׂין בָּהֶן אֹכֶל נֶפֶשׁ. הַמֻּדָּר מַאֲכָל מֵחֲבֵרוֹ, לֹא יַשְׁאִילֶנּוּ נָפָה וּכְבָרָה וְרֵחַיִם וְתַנּוּר, אֲבָל מַשְׁאִיל לוֹ חָלוּק וְטַבַּעַת וְטַלִּית וּנְזָמִים, וְכָל דָּבָר שֶׁאֵין עוֹשִׂין בּוֹ אֹכֶל נֶפֶשׁ. מְקוֹם שֶׁמַּשְׂכִּירִין כַּיּוֹצֵא בָהֶן, אָסוּר: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ, שׁוֹקֵל אֶת שִׁקְלוֹ, וּפוֹרֵעַ אֶת חוֹבוֹ, וּמַחֲזִיר לוֹ אֶת אֲבֵדָתוֹ. מְקוֹם שֶׁנּוֹטְלִין עָלֶיהָ שָׂכָר, תִּפֹּל הֲנָאָה לַהֶקְדֵּשׁ: 
+
+וְתוֹרֵם אֶת תְּרוּמָתוֹ וּמַעַשְׂרוֹתָיו לְדַעְתּוֹ. וּמַקְרִיב עָלָיו קִנֵּי זָבִין, קִנֵּי זָבוֹת, קִנֵּי יוֹלְדוֹת, חַטָּאוֹת וַאֲשָׁמוֹת, וּמְלַמְּדוֹ מִדְרָשׁ, הֲלָכוֹת וְאַגָּדוֹת, אֲבָל לֹא יְלַמְּדֶנּוּ מִקְרָא. אֲבָל מְלַמֵּד הוּא אֶת בָּנָיו וְאֶת בְּנוֹתָיו מִקְרָא, וְזָן אֶת אִשְׁתּוֹ וְאֶת בָּנָיו אַף עַל פִּי שֶׁהוּא חַיָּב בִּמְזוֹנוֹתֵיהֶם. וְלֹא יָזוּן אֶת בְּהֶמְתּוֹ, בֵּין טְמֵאָה בֵּין טְהוֹרָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, זָן אֶת הַטְּמֵאָה, וְאֵינוֹ זָן אֶת הַטְּהוֹרָה. אָמְרוּ לוֹ, מַה בֵּין טְמֵאָה לִטְהוֹרָה. אָמַר לָהֶן, שֶׁהַטְּהוֹרָה נַפְשָׁהּ לַשָּׁמַיִם וְגוּפָהּ שֶׁלּוֹ, וּטְמֵאָה נַפְשָׁהּ וְגוּפָהּ לַשָּׁמָיִם. אָמְרוּ לוֹ, אַף הַטְּמֵאָה נַפְשָׁהּ לַשָּׁמַיִם וְגוּפָהּ שֶׁלּוֹ, שֶׁאִם יִרְצֶה, הֲרֵי הוּא מוֹכְרָהּ לְגוֹיִם אוֹ מַאֲכִילָהּ לִכְלָבִים: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ וְנִכְנַס לְבַקְּרוֹ, עוֹמֵד, אֲבָל לֹא יוֹשֵׁב. וּמְרַפְּאֵהוּ רְפוּאַת נֶפֶשׁ, אֲבָל לֹא רְפוּאַת מָמוֹן. וְרוֹחֵץ עִמּוֹ בְאַמְבַּטִיָא גְדוֹלָה, אֲבָל לֹא בִקְטַנָּה. וְיָשֵׁן עִמּוֹ בְמִטָּה. רַבִּי יְהוּדָה אוֹמֵר, בִּימוֹת הַחַמָּה, אֲבָל לֹא בִימוֹת הַגְּשָׁמִים, מִפְּנֵי שֶׁהוּא מְהַנֵּהוּ. וּמֵסֵב עִמּוֹ עַל הַמִּטָּה, וְאוֹכֵל עִמּוֹ עַל הַשֻּׁלְחָן, אֲבָל לֹא מִן הַתַּמְחוּי, אֲבָל אוֹכֵל הוּא עִמּוֹ מִן הַתַּמְחוּי הַחוֹזֵר. לֹא יֹאכַל עִמּוֹ מִן הָאֵבוּס שֶׁלִּפְנֵי הַפּוֹעֲלִים, וְלֹא יַעֲשֶׂה עִמּוֹ בְאֻמָּן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עוֹשֶׂה הוּא בְרִחוּק מִמֶּנּוּ: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ לִפְנֵי שְׁבִיעִית, לֹא יוֹרֵד לְתוֹךְ שָׂדֵהוּ, וְאֵינוֹ אוֹכֵל מִן הַנּוֹטוֹת. וּבַשְּׁבִיעִית אֵינוֹ יוֹרֵד לְתוֹךְ שָׂדֵהוּ, אֲבָל אוֹכֵל הוּא מִן הַנּוֹטוֹת. נָדַר הֵימֶנּוּ מַאֲכָל לִפְנֵי שְׁבִיעִית, יוֹרֵד לְתוֹךְ שָׂדֵהוּ, וְאֵינוֹ אוֹכֵל מִן הַפֵּרוֹת. וּבַשְּׁבִיעִית, יוֹרֵד וְאוֹכֵל: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ, לֹא יַשְׁאִילֶנּוּ וְלֹא יִשְׁאַל מִמֶּנּוּ, לֹא יַלְוֶנּוּ וְלֹא יִלְוֶה מִמֶּנּוּ, וְלֹא יִמְכֹּר לוֹ וְלֹא יִקַּח מִמֶּנּוּ. אָמַר לוֹ, הַשְׁאִילֵנִי פָרָתֶךָ. אָמַר לוֹ, אֵינָהּ פְּנוּיָה. אָמַר קוֹנָם שָׂדִי שֶׁאֲנִי חוֹרֵשׁ בָּהּ לְעוֹלָם, אִם הָיָה דַרְכּוֹ לַחֲרֹשׁ, הוּא אָסוּר וְכָל אָדָם מֻתָּרִין. אִם אֵין דַּרְכּוֹ לַחֲרֹשׁ, הוּא וְכָל אָדָם אֲסוּרִין: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ וְאֵין לוֹ מַה יֹּאכַל, הוֹלֵךְ אֵצֶל הַחֶנְוָנִי וְאוֹמֵר, אִישׁ פְּלוֹנִי מֻדָּר מִמֶּנִּי הֲנָאָה וְאֵינִי יוֹדֵעַ מָה אֶעֱשֶׂה, וְהוּא נוֹתֵן לוֹ וּבָא וְנוֹטֵל מִזֶּה. הָיָה בֵיתוֹ לִבְנוֹת, גְּדֵרוֹ לִגְדֹּר, שָׂדֵהוּ לִקְצֹר, הוֹלֵךְ אֵצֶל הַפּוֹעֲלִים וְאוֹמֵר, אִישׁ פְּלוֹנִי מֻדָּר מִמֶּנִּי הֲנָאָה וְאֵינִי יוֹדֵעַ מָה אֶעֱשֶׂה. הֵם עוֹשִׂין עִמּוֹ, וּבָאִין וְנוֹטְלִין שָׂכָר מִזֶּה: 
+
+הָיוּ מְהַלְּכִין בַּדֶּרֶךְ, וְאֵין לוֹ מַה יֹּאכַל, נוֹתֵן לְאַחֵר לְשׁוּם מַתָּנָה וְהַלָּה מֻתָּר בָּהּ. אִם אֵין עִמָּהֶם אַחֵר, מַנִּיחַ עַל הַסֶּלַע אוֹ עַל הַגָּדֵר וְאוֹמֵר, הֲרֵי הֵן מֻפְקָרִים לְכָל מִי שֶׁיַּחְפֹּץ, וְהַלָּה נוֹטֵל וְאוֹכֵל. וְרַבִּי יוֹסֵי אוֹסֵר: 
+
+
+Chapter 5
+
+הַשֻּׁתָּפִין שֶׁנָּדְרוּ הֲנָאָה זֶה מִזֶּה, אֲסוּרִין לִכָּנֵס לֶחָצֵר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, זֶה נִכְנָס לְתוֹךְ שֶׁלּוֹ וְזֶה נִכְנָס לְתוֹךְ שֶׁלּוֹ. וּשְׁנֵיהֶם אֲסוּרִים לְהַעֲמִיד שָׁם רֵחַיִם וְתַנּוּר וּלְגַדֵּל תַּרְנְגוֹלִים. הָיָה אֶחָד מֵהֶם מֻדָּר הֲנָאָה מֵחֲבֵרוֹ, לֹא יִכָּנֵס לֶחָצֵר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, יָכוֹל הוּא לוֹמַר לוֹ, לְתוֹךְ שֶׁלִּי אֲנִי נִכְנָס וְאֵינִי נִכְנָס לְתוֹךְ שֶׁלָּךְ. וְכוֹפִין אֶת הַנּוֹדֵר לִמְכֹּר אֶת חֶלְקוֹ: 
+
+הָיָה אֶחָד מִן הַשּׁוּק מֻדָּר מֵאֶחָד מֵהֶם הֲנָאָה, לֹא יִכָּנֵס לֶחָצֵר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, יָכוֹל הוּא לוֹמַר לוֹ, לְתוֹךְ שֶׁל חֲבֵרְךָ אֲנִי נִכְנָס, וְאֵינִי נִכְנָס לְתוֹךְ שֶׁלָּךְ: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ, וְיֶשׁ לוֹ מֶרְחָץ וּבֵית הַבַּד מֻשְׂכָּרִים בָּעִיר, אִם יֶשׁ לוֹ בָהֶן תְּפִיסַת יָד, אָסוּר. אֵין לוֹ בָהֶן תְּפִיסַת יָד, מֻתָּר. הָאוֹמֵר לַחֲבֵרוֹ, קוֹנָם לְבֵיתְךָ שֶׁאֲנִי נִכְנָס וְשָׂדְךָ שֶׁאֲנִי לוֹקֵחַ, מֵת אוֹ שֶׁמְּכָרוֹ לְאַחֵר, מֻתָּר. קוֹנָם לְבַיִת זֶה שֶׁאֲנִי נִכְנָס, שָׂדֶה זוֹ שֶׁאֲנִי לוֹקֵחַ, מֵת אוֹ שֶׁמְּכָרוֹ לְאַחֵר, אָסוּר: 
+
+הֲרֵינִי עָלֶיךָ חֵרֶם, הַמֻּדָּר אָסוּר. הֲרֵי אַתְּ עָלַי חֵרֶם, הַנּוֹדֵר אָסוּר. הֲרֵינִי עָלֶיךָ וְאַתְּ עָלַי, שְׁנֵיהֶם אֲסוּרִין. וּשְׁנֵיהֶם מֻתָּרִין בְּדָבָר שֶׁל עוֹלֵי בָבֶל, וַאֲסוּרִין בְּדָבָר שֶׁל אוֹתָהּ הָעִיר: 
+
+וְאֵיזֶהוּ דָבָר שֶׁל עוֹלֵי בָבֶל, כְּגוֹן הַר הַבַּיִת וְהָעֲזָרוֹת וְהַבּוֹר שֶׁבְּאֶמְצַע הַדֶּרֶךְ. וְאֵיזֶהוּ דָבָר שֶׁל אוֹתָהּ הָעִיר, כְּגוֹן הָרְחָבָה וְהַמֶּרְחָץ, וּבֵית הַכְּנֶסֶת וְהַתֵּבָה וְהַסְּפָרִים. וְהַכּוֹתֵב חֶלְקוֹ לַנָּשִׂיא. רַבִּי יְהוּדָה אוֹמֵר, אֶחָד כּוֹתֵב לַנָּשִׂיא וְאֶחָד כּוֹתֵב לְהֶדְיוֹט. מַה בֵּין כּוֹתֵב לַנָּשִׂיא לְכוֹתֵב לְהֶדְיוֹט, שֶׁהַכּוֹתֵב לַנָּשִׂיא אֵינוֹ צָרִיךְ לְזַכּוֹת. וַחֲכָמִים אוֹמְרִים, אֶחָד זֶה וְאֶחָד זֶה צְרִיכִין לְזַכּוֹת. לֹא דִבְּרוּ בַנָּשִׂיא אֶלָּא בַהֹוֶה. רַבִּי יְהוּדָה אוֹמֵר, אֵין אַנְשֵׁי גָלִיל צְרִיכִין לִכְתֹּב, שֶׁכְּבָר כָּתְבוּ אֲבוֹתֵיהֶם עַל יְדֵיהֶם: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ וְאֵין לוֹ מַה יֹּאכַל, נוֹתְנוֹ לְאַחֵר לְשׁוּם מַתָּנָה, וְהַלָּה מֻתָּר בָּהּ. מַעֲשֶׂה בְאֶחָד בְּבֵית חוֹרוֹן שֶׁהָיָה אָבִיו מֻדָּר הֵימֶנּוּ הֲנָאָה, וְהָיָה מַשִּׂיא אֶת בְּנוֹ, וְאָמַר לַחֲבֵרוֹ, חָצֵר וּסְעוּדָה נְתוּנִים לְךָ בְמַתָּנָה, וְאֵינָן לְפָנֶיךָ אֶלָּא כְדֵי שֶׁיָּבֹא אַבָּא וְיֹאכַל עִמָּנוּ בַּסְּעוּדָה. אָמַר לוֹ, אִם שֶׁלִּי הֵם, הֲרֵי הֵם מֻקְדָּשִׁין לַשָּׁמָיִם. אָמַר לוֹ, לֹא נָתַתִּי אֶת שֶׁלִּי שֶׁתַּקְדִּישֵׁם לַשָּׁמָיִם. אָמַר לוֹ, לֹא נָתַתָּ לִּי אֶת שֶׁלְּךָ אֶלָּא שֶׁתְּהֵא אַתָּה וְאָבִיךָ אוֹכְלִים וְשׁוֹתִים וּמִתְרַצִּים זֶה לָזֶה, וִיהֵא עָוֹן תָּלוּי בְּרֹאשׁוֹ. וּכְשֶׁבָּא דָבָר לִפְנֵי חֲכָמִים, אָמְרוּ, כָּל מַתָּנָה שֶׁאֵינָהּ שֶׁאִם הִקְדִּישָׁהּ אֵינָהּ מְקֻדֶּשֶׁת, אֵינָהּ מַתָּנָה: 
+
+
+Chapter 6
+
+הַנּוֹדֵר מִן הַמְבֻשָּׁל, מֻתָּר בַּצָּלִי וּבַשָּׁלוּק. אָמַר קוֹנָם תַּבְשִׁיל שֶׁאֵינִי טוֹעֵם, אָסוּר בְּמַעֲשֵׂה קְדֵרָה רַךְ, וּמֻתָּר בְּעָבֶה וּמֻתָּר בְּבֵיצַת טְרָמִיטָא, וּבִדְלַעַת הָרְמוּצָה: 
+
+הַנּוֹדֵר מִמַּעֲשֵׂה קְדֵרָה, אֵינוֹ אָסוּר אֶלָּא מִמַּעֲשֵׂה רְתַחְתָּה. אָמַר, קוֹנָם הַיּוֹרֵד לַקְּדֵרָה שֶׁאֵינִי טוֹעֵם, אָסוּר בְּכָל הַמִּתְבַּשְּׁלִין בַּקְּדֵרָה: 
+
+מִן הַכָּבוּשׁ, אֵינוֹ אָסוּר אֶלָּא מִן הַכָּבוּשׁ שֶׁל יָרָק. כָּבוּשׁ שֶׁאֵינִי טוֹעֵם, אָסוּר בְּכָל הַכְּבוּשִׁים. מִן הַשָּׁלוּק, אֵינוֹ אָסוּר אֶלָּא מִן הַשָּׁלוּק שֶׁל בָּשָׂר. שָׁלוּק שֶׁאֵינִי טוֹעֵם, אָסוּר בְּכָל הַשְּׁלָקִים. מִן הַצָּלִי, אֵינוֹ אָסוּר אֶלָּא מִן הַצָּלִי שֶׁל בָּשָׂר, דִּבְרֵי רַבִּי יְהוּדָה. צָלִי שֶׁאֵינִי טוֹעֵם, אָסוּר בְּכָל הַצְּלוּיִים. מִן הַמָּלִיחַ, אֵינוֹ אָסוּר אֶלָּא מִן הַמָּלִיחַ שֶׁל דָּג. מָלִיחַ שֶׁאֵינִי טוֹעֵם, אָסוּר בְּכָל הַמְּלוּחִים: 
+
+דָּג דָּגִים שֶׁאֵינִי טוֹעֵם, אָסוּר בָּהֶן, בֵּין גְּדוֹלִים בֵּין קְטַנִּים, בֵּין מְלוּחִין בֵּין טְפֵלִין, בֵּין חַיִּין בֵּין מְבֻשָּׁלִין, וּמֻתָּר בְּטָרִית טְרוּפָה וּבְצִיר. הַנּוֹדֵר מִן הַצַּחֲנָה, אָסוּר בְּטָרִית טְרוּפָה, וּמֻתָּר בְּצִיר וּבְמֻרְיָס. הַנּוֹדֵר מִטָּרִית טְרוּפָה, אָסוּר בְּצִיר וּבְמֻרְיָס: 
+
+הַנּוֹדֵר מִן הֶחָלָב, מֻתָּר בַּקּוּם. וְרַבִּי יוֹסֵי אוֹסֵר. מִן הַקּוּם, מֻתָּר בֶּחָלָב. אַבָּא שָׁאוּל אוֹמֵר, הַנּוֹדֵר מִן הַגְּבִינָה, אָסוּר בָּהּ בֵּין מְלוּחָה בֵּין טְפֵלָה: 
+
+הַנּוֹדֵר מִן הַבָּשָׂר, מֻתָּר בַּרֹטֶב וּבַקִּפָּה. וְרַבִּי יְהוּדָה אוֹסֵר. אָמַר רַבִּי יְהוּדָה, מַעֲשֶׂה וְאָסַר עָלַי רַבִּי טַרְפוֹן בֵּיצִים שֶׁנִּתְבַּשְּׁלוּ עִמּוֹ. אָמְרוּ לוֹ, וְכֵן הַדָּבָר, אֵימָתַי, בִּזְמַן שֶׁיֹּאמַר בָּשָׂר זֶה עָלָי, שֶׁהַנּוֹדֵר מִן הַדָּבָר וְנִתְעָרֵב בְּאַחֵר, אִם יֶשׁ בּוֹ בְנוֹתֵן טַעַם, אָסוּר: 
+
+הַנּוֹדֵר מִן הַיַּיִן, מֻתָּר בְּתַבְשִׁיל שֶׁיֶּשׁ בּוֹ טַעַם יַיִן. אָמַר קוֹנָם יַיִן זֶה שֶׁאֵינִי טוֹעֵם, וְנָפַל לְתַבְשִׁיל, אִם יֶשׁ בּוֹ בְנוֹתֵן טַעַם, הֲרֵי זֶה אָסוּר. הַנּוֹדֵר מִן הָעֲנָבִים, מֻתָּר בְּיַיִן. מִן הַזֵּיתִים, מֻתָּר בְּשֶׁמֶן. אָמַר קוֹנָם זֵיתִים וַעֲנָבִים אֵלּוּ שֶׁאֵינִי טוֹעֵם, אָסוּר בָּהֶן וּבַיּוֹצֵא מֵהֶן: 
+
+הַנּוֹדֵר מִן הַתְּמָרִים, מֻתָּר בִּדְבַשׁ תְּמָרִים. מִסִּתְוָנִיּוֹת, מֻתָּר בְּחֹמֶץ סִתְוָנִיּוֹת. רַבִּי יְהוּדָה בֶן בְּתֵירָא אוֹמֵר, כָּל שֶׁשֵּׁם תּוֹלַדְתּוֹ קְרוּיָה עָלָיו וְנוֹדֵר הֵימֶנּוּ, אָסוּר אַף בַּיּוֹצֵא הֵימֶנּוּ. וַחֲכָמִים מַתִּירִין: 
+
+הַנּוֹדֵר מִן הַיַּיִן, מֻתָּר בְּיֵין תַּפּוּחִים. מִן הַשֶּׁמֶן, מֻתָּר בְּשֶׁמֶן שֻׁמְשְׁמִין. מִן הַדְּבַשׁ, מֻתָּר בִּדְבַשׁ תְּמָרִים. מִן הַחֹמֶץ, מֻתָּר בְּחֹמֶץ סִתְוָנִיּוֹת. מִן הַכְּרֵשִׁין, מֻתָּר בְּקַפְלוֹטוֹת. מִן הַיָּרָק, מֻתָּר בְּיַרְקוֹת הַשָּׂדֶה, מִפְּנֵי שֶׁהוּא שֵׁם לְוָאי: 
+
+מִן הַכְּרוּב, אָסוּר בְּאִסְפַּרְגּוֹס. מִן הָאִסְפַּרְגּוֹס, מֻתָּר בִּכְרוּב. מִן הַגְּרִיסִים, אָסוּר מִן הַמִּקְפָּה, וְרַבִּי יוֹסֵי מַתִּיר. מִן הַמִּקְפָּה, מֻתָּר בִּגְרִיסִין. מִן הַמִּקְפָּה, אָסוּר בְּשׁוּם, וְרַבִּי יוֹסֵי מַתִּיר. מִן הַשּׁוּם, מֻתָּר בְּמִקְפָּה. מִן הָעֲדָשִׁים, אָסוּר בַּאֲשִׁישִׁין, וְרַבִּי יוֹסֵי מַתִּיר. מִן הָאֲשִׁישִׁים, מֻתָּר בַּעֲדָשִׁים. חִטָּה חִטִּים שֶׁאֵינִי טוֹעֵם, אָסוּר בָּהֶן בֵּין קֶמַח בֵּין פָּת. גְּרִיס גְּרִיסִין שֶׁאֵינִי טוֹעֵם, אָסוּר בָּהֶן בֵּין חַיִּין בֵּין מְבֻשָּׁלִים. רַבִּי יְהוּדָה אוֹמֵר, קוֹנָם גְּרִיס אוֹ חִטָּה שֶׁאֵינִי טוֹעֵם, מֻתָּר לָכוֹס חַיִּים: 
+
+
+Chapter 7
+
+הַנּוֹדֵר מִן הַיָּרָק, מֻתָּר בִּדְלוּעִין. וְרַבִּי עֲקִיבָא אוֹסֵר. אָמְרוּ לוֹ לְרַבִּי עֲקִיבָא, וַהֲלֹא אוֹמֵר אָדָם לִשְׁלוּחוֹ קַח לִי יָרָק וְהוּא אוֹמֵר לֹא מָצָאתִי אֶלָּא דְלוּעִין. אָמַר לָהֶם, כֵּן הַדָּבָר, אוֹ שֶׁמָּא אוֹמֵר הוּא לוֹ לֹא מָצָאתִי אֶלָּא קִטְנִית, אֶלָּא שֶׁהַדְּלוּעִין בִּכְלָל יָרָק, וְקִטְנִית אֵינָן בִּכְלָל יָרָק. וְאָסוּר בְּפוֹל הַמִּצְרִי לַח, וּמֻתָּר בַּיָּבֵשׁ: 
+
+הַנּוֹדֵר מִן הַדָּגָן, אָסוּר בְּפוֹל הַמִּצְרִי יָבֵשׁ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ אָסוּר אֶלָּא בַחֲמֵשֶׁת הַמִּינִין. רַבִּי מֵאִיר אוֹמֵר, הַנּוֹדֵר מִן הַתְּבוּאָה, אֵינוֹ אָסוּר אֶלָּא מֵחֲמֵשֶׁת הַמִּינִין. אֲבָל הַנּוֹדֵר מִן הַדָּגָן, אָסוּר בַּכֹּל, וּמֻתָּר בְּפֵרוֹת הָאִילָן וּבְיָרָק: 
+
+הַנּוֹדֵר מִן הַכְּסוּת, מֻתָּר בְּשַׂק, בִּירִיעָה, וּבַחֲמִילָה. אָמַר קוֹנָם צֶמֶר עוֹלֶה עָלָי, מֻתָּר לְהִתְכַּסּוֹת בְּגִזֵּי צֶמֶר. פִּשְׁתָּן עוֹלֶה עָלָי, מֻתָּר לְהִתְכַּסּוֹת בַּאֲנִיצֵי פִשְׁתָּן. רַבִּי יְהוּדָה אוֹמֵר, הַכֹּל לְפִי הַנּוֹדֵר. טָעַן וְהִזִּיעַ וְהָיָה רֵיחוֹ קָשֶׁה, אָמַר קוֹנָם צֶמֶר וּפִשְׁתִּים עוֹלֶה עָלָי, מֻתָּר לְהִתְכַּסּוֹת וְאָסוּר לְהַפְשִׁיל לַאֲחוֹרָיו: 
+
+הַנּוֹדֵר מִן הַבַּיִת, מֻתָּר בָּעֲלִיָּה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עֲלִיָּה בִּכְלָל הַבָּיִת. הַנּוֹדֵר מִן הָעֲלִיָּה, מֻתָּר בַּבָּיִת: 
+
+הַנּוֹדֵר מִן הַמִּטָּה, מֻתָּר בְּדַרְגָּשׁ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, דַּרְגָּשׁ בִּכְלָל מִטָּה. הַנּוֹדֵר מִן הַדַּרְגָּשׁ, מֻתָּר בְּמִטָּה. הַנּוֹדֵר מִן הָעִיר, מֻתָּר לִכָּנֵס לִתְחוּמָהּ שֶׁל עִיר, וְאָסוּר לִכָּנֵס לְעִבּוּרָהּ. אֲבָל הַנּוֹדֵר מִן הַבַּיִת, אָסוּר מִן הָאֲגַף וְלִפְנִים: 
+
+קוֹנָם פֵּרוֹת הָאֵלּוּ עָלָי, קוֹנָם הֵן עַל פִּי, קוֹנָם הֵן לְפִי, אָסוּר בְּחִלּוּפֵיהֶן וּבְגִדּוּלֵיהֶן. שֶׁאֲנִי אוֹכֵל וְשֶׁאֲנִי טוֹעֵם, מֻתָּר בְּחִלּוּפֵיהֶן וּבְגִדּוּלֵיהֶן, בְּדָבָר שֶׁזַּרְעוֹ כָלֶה. אֲבָל בְּדָבָר שֶׁאֵין זַרְעוֹ כָלֶה, אֲפִלּוּ גִדּוּלֵי גִדּוּלִין אֲסוּרִין: 
+
+הָאוֹמֵר לְאִשְׁתּוֹ, קוֹנָם מַעֲשֵׂה יָדַיִךְ עָלָי, קוֹנָם הֵן עַל פִּי, קוֹנָם הֵן לְפִי, אָסוּר בְּחִלּוּפֵיהֶן וּבְגִדּוּלֵיהֶן. שֶׁאֵינִי אוֹכֵל, שֶׁאֵינִי טוֹעֵם, מֻתָּר בְּחִלּוּפֵיהֶן וּבְגִדּוּלֵיהֶן, בְּדָבָר שֶׁזַּרְעוֹ כָלֶה. אֲבָל בְּדָבָר שֶׁאֵין זַרְעוֹ כָלֶה, אֲפִלּוּ גִדּוּלֵי גִדּוּלִין אֲסוּרִים: 
+
+שֶׁאַתְּ עוֹשָׂה אֵינִי אוֹכֵל עַד הַפֶּסַח, שֶׁאַתְּ עוֹשָׂה אֵינִי מִתְכַּסֶּה עַד הַפֶּסַח, עָשְׂתָה לִפְנֵי הַפֶּסַח, מֻתָּר לֶאֱכֹל וּלְהִתְכַּסּוֹת אַחַר הַפֶּסַח. שֶׁאַתְּ עוֹשָׂה עַד הַפֶּסַח אֵינִי אוֹכֵל, וְשֶׁאַתְּ עוֹשָׂה עַד הַפֶּסַח אֵינִי מִתְכַּסֶּה, עָשְׂתָה לִפְנֵי הַפֶּסַח, אָסוּר לֶאֱכֹל וּלְהִתְכַּסּוֹת אַחַר הַפָּסַח: 
+
+שֶׁאַתְּ נֶהֱנֵית לִי עַד הַפֶּסַח אִם תֵּלְכִי לְבֵית אָבִיךְ עַד הֶחָג, הָלְכָה לִפְנֵי הַפֶּסַח, אֲסוּרָה בַהֲנָאָתוֹ עַד הַפֶּסַח. אַחַר הַפֶּסַח, בְּלֹא יַחֵל דְּבָרוֹ. שֶׁאַתְּ נֶהֱנֵית לִי עַד הֶחָג אִם תֵּלְכִי לְבֵית אָבִיךְ עַד הַפֶּסַח, וְהָלְכָה לִפְנֵי הַפֶּסַח, אֲסוּרָה בַהֲנָאָתוֹ עַד הֶחָג, וּמֻתֶּרֶת לֵילֵךְ אַחַר הַפָּסַח: 
+
+
+Chapter 8
+
+קוֹנָם יַיִן שֶׁאֲנִי טוֹעֵם הַיּוֹם, אֵינוֹ אָסוּר אֶלָּא עַד שֶׁתֶּחְשָׁךְ. שַׁבָּת זוֹ, אָסוּר בְּכָל הַשַּׁבָּת, וְשַׁבָּת שֶׁעָבְרָה. חֹדֶשׁ זֶה, אָסוּר בְּכָל הַחֹדֶשׁ, וְרֹאשׁ חֹדֶשׁ לְהַבָּא. שָׁנָה זוֹ, אָסוּר בְּכָל הַשָּׁנָה, וְרֹאשׁ הַשָּׁנָה לֶעָתִיד לָבֹא. שָׁבוּעַ זֶה, אָסוּר בְּכָל הַשָּׁבוּעַ, וּשְׁבִיעִית שֶׁעָבְרָה. וְאִם אָמַר יוֹם אֶחָד, שַׁבָּת אֶחָת, חֹדֶשׁ אֶחָד, שָׁנָה אֶחָת, שָׁבוּעַ אֶחָד, אָסוּר מִיּוֹם לְיוֹם: 
+
+עַד הַפֶּסַח, אָסוּר עַד שֶׁיַּגִּיעַ. עַד שֶׁיְּהֵא, אָסוּר עַד שֶׁיֵּצֵא. עַד לִפְנֵי הַפֶּסַח, רַבִּי מֵאִיר אוֹמֵר, אָסוּר עַד שֶׁיַּגִּיעַ. רַבִּי יוֹסֵי אוֹמֵר, אָסוּר עַד שֶׁיֵּצֵא: 
+
+עַד הַקָּצִיר, עַד הַבָּצִיר, עַד הַמָּסִיק, אֵינוֹ אָסוּר אֶלָּא עַד שֶׁיַּגִּיעַ. זֶה הַכְּלָל, כֹּל שֶׁזְּמַנּוֹ קָבוּעַ וְאָמַר עַד שֶׁיַּגִּיעַ, אָסוּר עַד שֶׁיַּגִּיּעַ. אָמַר עַד שֶׁיְּהֵא, אָסוּר עַד שֶׁיֵּצֵא. וְכֹל שֶׁאֵין זְמַנּוֹ קָבוּעַ, בֵּין אָמַר עַד שֶׁיְּהֵא, בֵּין אָמַר עַד שֶׁיַּגִּיעַ, אֵינוֹ אָסוּר אֶלָּא עַד שֶׁיַּגִּיעַ: 
+
+עַד הַקַּיִץ, עַד שֶׁיְּהֵא הַקַּיִץ, עַד שֶׁיַתְחִילוּ הָעָם לְהַכְנִיס בַּכַּלְכַּלּוֹת. עַד שֶׁיַּעֲבֹר הַקַּיִץ, עַד שֶׁיְּקַפְּלוּ הַמַּקְצוּעוֹת. עַד הַקָּצִיר, עַד שֶׁיַּתְחִיל הָעָם לִקְצֹר, קְצִיר חִטִּין אֲבָל לֹא קְצִיר שְׂעֹרִים. הַכֹּל לְפִי מְקוֹם נִדְרוֹ, אִם הָיָה בָהָר, בָּהָר, וְאִם הָיָה בַבִּקְעָה, בַּבִּקְעָה: 
+
+עַד הַגְּשָׁמִים, עַד שֶׁיִּהְיוּ הַגְּשָׁמִים, עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָּה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַד שֶׁיַּגִּיעַ זְמַנָּהּ שֶׁל רְבִיעָה. עַד שֶׁיִּפָּסְקוּ גְשָׁמִים, עַד שֶׁיֵּצֵא נִיסָן כֻּלּוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיַּעֲבֹר הַפֶּסַח. קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם הַשָּׁנָה, נִתְעַבְּרָה הַשָּׁנָה, אָסוּר בָּהּ וּבְעִבּוּרָהּ. עַד רֹאשׁ אֲדָר, עַד רֹאשׁ אֲדָר הָרִאשׁוֹן. עַד סוֹף אֲדָר, עַד סוֹף אֲדָר הָרִאשׁוֹן. רַבִּי יְהוּדָה אוֹמֵר, קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם עַד שֶׁיְּהֵא הַפֶּסַח, אֵינוֹ אָסוּר אֶלָּא עַד לֵיל הַפֶּסַח, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לִשְׁתּוֹת יָיִן: 
+
+אָמַר קוֹנָם בָּשָׂר שֶׁאֵינִי טוֹעֵם עַד שֶׁיְּהֵא הַצּוֹם, אֵינוֹ אָסוּר אֶלָּא עַד לֵילֵי צוֹם, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לֶאֱכֹל בָּשָׂר. רַבִּי יוֹסֵי בְנוֹ אוֹמֵר, קוֹנָם שׁוּם שֶׁאֵינִי טוֹעֵם עַד שֶׁתְּהֵא שַׁבָּת, אֵינוֹ אָסוּר אֶלָּא עַד לֵילֵי שַׁבָּת, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לֶאֱכֹל שׁוּם: 
+
+הָאוֹמֵר לַחֲבֵרוֹ קוֹנָם שֶׁאֲנִי נֶהֱנֶה לְךָ אִם אֵין אַתָּה בָא וְנוֹטֵל לְבָנֶיךָ כּוֹר אֶחָד שֶׁל חִטִּין וּשְׁתֵּי חָבִיּוֹת שֶׁל יַיִן, הֲרֵי זֶה יָכוֹל לְהָפֵר אֶת נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם, וְיֹאמַר לוֹ, כְּלוּם אָמַרְתָּ אֶלָּא מִפְּנֵי כְבוֹדִי, זֶהוּ כְבוֹדִי. וְכֵן הָאוֹמֵר לַחֲבֵרוֹ קוֹנָם שֶׁאַתָּה נֶהֱנֶה לִי אִם אֵין אַתָּה בָא וְנוֹתֵן לִבְנִי כּוֹר אֶחָד שֶׁל חִטִּין וּשְׁתֵּי חָבִיּוֹת שֶׁל יַיִן, רַבִּי מֵאִיר אוֹמֵר, אָסוּר עַד שֶׁיִּתֵּן. וַחֲכָמִים אוֹמְרִים, אַף זֶה יָכוֹל לְהָפֵר אֶת נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם, וְיֹאמַר לוֹ, הֲרֵי אֲנִי כְאִלּוּ הִתְקַבָּלְתִּי. הָיוּ מְסָרְבִין בּוֹ לָשֵׂאת בַּת אֲחוֹתוֹ וְאָמַר קוֹנָם שֶׁהִיא נֶהֱנֵית לִי לְעוֹלָם, וְכֵן הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְאָמַר קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי לְעוֹלָם, הֲרֵי אֵלּוּ מֻתָּרוֹת לֵהָנוֹת לוֹ, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא לְשׁוּם אִישׁוּת. הָיָה מְסָרֵב בַּחֲבֵרוֹ שֶׁיֹּאכַל אֶצְלוֹ, אָמַר קוֹנָם לְבֵיתְךָ שֶׁאֵינִי נִכְנָס, טִפַּת צוֹנֵן שֶׁאֵינִי טוֹעֵם לָךְ, מֻתָּר לִכָּנֵס לְבֵיתוֹ וְלִשְׁתּוֹת מִמֶּנּוּ צוֹנֵן, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא לְשׁוּם אֲכִילָה וּשְׁתִיָּה: 
+
+
+Chapter 9
+
+רַבִּי אֱלִיעֶזֶר אוֹמֵר, פּוֹתְחִין לָאָדָם בִּכְבוֹד אָבִיו וְאִמּוֹ. וַחֲכָמִים אוֹסְרִין. אָמַר רַבִּי צָדוֹק, עַד שֶׁפּוֹתְחִין לוֹ בִכְבוֹד אָבִיו וְאִמּוֹ, יִפְתְּחוּ לוֹ בִכְבוֹד הַמָּקוֹם, אִם כֵּן אֵין נְדָרִים. וּמוֹדִים חֲכָמִים לְרַבִּי אֱלִיעֶזֶר בְּדָבָר שֶׁבֵּינוֹ לְבֵין אָבִיו וְאִמּוֹ, שֶׁפּוֹתְחִין לוֹ בִּכְבוֹד אָבִיו וְאִמּוֹ: 
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+וְעוֹד אָמַר רַבִּי אֱלִיעֶזֶר, פּוֹתְחִין בְּנוֹלָד. וַחֲכָמִים אוֹסְרִין. כֵּיצַד. אָמַר, קוֹנָם שֶׁאֵינִי נֶהֱנֶה לְאִישׁ פְּלוֹנִי, וְנַעֲשָׂה סוֹפֵר, אוֹ שֶׁהָיָה מַשִּׂיא אֶת בְּנוֹ בְקָרוֹב, וְאָמַר, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא נַעֲשֶׂה סוֹפֵר אוֹ שֶׁהוּא מַשִּׂיא אֶת בְּנוֹ בְקָרוֹב, לֹא הָיִיתִי נוֹדֵר. קוֹנָם לְבַיִת זֶה שֶׁאֵינִי נִכְנָס, וְנַעֲשָׂה בֵית הַכְּנֶסֶת, וְאָמַר, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא נַעֲשֶׂה בֵית הַכְּנֶסֶת לֹא הָיִיתִי נוֹדֵר, רַבִּי אֱלִיעֶזֶר מַתִּיר, וַחֲכָמִים אוֹסְרִין: 
+
+רַבִּי מֵאִיר אוֹמֵר, יֵשׁ דְּבָרִים שֶׁהֵן כְּנוֹלָד וְאֵינָן כְּנוֹלָד, וְאֵין חֲכָמִים מוֹדִים לוֹ. כֵּיצַד. אָמַר, קוֹנָם שֶׁאֵינִי נוֹשֵׂא אֶת פְּלוֹנִית, שֶׁאָבִיהָ רָע. אָמְרוּ לוֹ, מֵת אוֹ שֶׁעָשָׂה תְשׁוּבָה. קוֹנָם לְבַיִת זֶה שֶׁאֵינִי נִכְנָס, שֶׁהַכֶּלֶב רַע בְּתוֹכוֹ אוֹ שֶׁהַנָּחָשׁ בְּתוֹכוֹ. אָמְרוּ לוֹ, מֵת הַכֶּלֶב אוֹ שֶׁנֶּהֱרַג הַנָּחָשׁ, הֲרֵי הֵן כְּנוֹלָד וְאֵינָן כְּנוֹלָד, וְאֵין חֲכָמִים מוֹדִים לוֹ: 
+
+וְעוֹד אָמַר רַבִּי מֵאִיר פּוֹתְחִין לוֹ מִן הַכָּתוּב שֶׁבַּתּוֹרָה וְאוֹמְרִים לוֹ, אִלּוּ הָיִיתָ יוֹדֵעַ שֶׁאַתָּה עוֹבֵר עַל לֹא תִקֹּם וְעַל לֹא תִטֹּר (ויקרא יט), וְעַל לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ (שם), וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ (שם), וְחֵי אָחִיךָ עִמָּךְ (שם כה), שֶׁמָּא יֵעָנִי וְאֵין אַתָּה יָכוֹל לְפַרְנְסוֹ. אָמַר, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵן, לֹא הָיִיתִי נוֹדֵר, הֲרֵי זֶה מֻתָּר: 
+
+פּוֹתְחִין לָאָדָם בִּכְתֻבַּת אִשְׁתּוֹ. וּמַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מֵאִשְׁתּוֹ הֲנָאָה וְהָיְתָה כְתֻבָּתָהּ אַרְבַּע מֵאוֹת דִּינָרִין, וּבָא לִפְנֵי רַבִּי עֲקִיבָא וְחִיְּבוֹ לִתֵּן לָהּ כְּתֻבָּתָהּ. אָמַר לוֹ, רַבִּי, שְׁמֹנֶה מֵאוֹת דִּינָרִין הִנִּיחַ אַבָּא, וְנָטַל אָחִי אַרְבַּע מֵאוֹת וַאֲנִי אַרְבַּע מֵאוֹת, לֹא דַיָּהּ שֶׁתִּטֹּל הִיא מָאתַיִם, וַאֲנִי מָאתָיִם. אָמַר לוֹ רַבִּי עֲקִיבָא, אֲפִלּוּ אַתָּה מוֹכֵר שְׂעַר רֹאשְׁךָ, אַתָּה נוֹתֵן לָהּ כְּתֻבָּתָהּ. אָמַר לוֹ, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵן, לֹא הָיִיתִי נוֹדֵר, וְהִתִּירָהּ רַבִּי עֲקִיבָא: 
+
+פּוֹתְחִין בְּיָמִים טוֹבִים וּבְשַׁבָּתוֹת. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים, אוֹתָן הַיָּמִים מֻתָּרִין וּשְׁאָר כָּל הַיָּמִים אֲסוּרִין, עַד שֶׁבָּא רַבִּי עֲקִיבָא וְלִמֵּד, שֶׁהַנֶּדֶר שֶׁהֻתַּר מִקְצָתוֹ, הֻתַּר כֻּלּוֹ: 
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+כֵּיצַד. אָמַר, קוֹנָם שֶׁאֵינִי נֶהֱנֶה לְכֻלְּכֶם, הֻתַּר אֶחָד מֵהֶן, הֻתְּרוּ כֻלָּן. שֶׁאֵינִי נֶהֱנֶה לָזֶה וְלָזֶה, הֻתַּר הָרִאשׁוֹן, הֻתְּרוּ כֻלָּן. הֻתַּר הָאַחֲרוֹן, הָאַחֲרוֹן מֻתָּר, וְכֻלָּן אֲסוּרִין. הֻתַּר הָאֶמְצָעִי, הֵימֶנּוּ וּלְמַטָּה מֻתָּר, הֵימֶנּוּ וּלְמַעְלָה אָסוּר. שֶׁאֵינִי נֶהֱנֶה לָזֶה קָרְבָּן וְלָזֶה קָרְבָּן, צְרִיכִין פֶּתַח לְכָל אֶחָד וְאֶחָד: 
+
+קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם, שֶׁהַיַּיִן רַע לַמֵּעָיִם, אָמְרוּ לוֹ, וַהֲלֹא הַמְיֻשָּׁן יָפֶה לַמֵּעָיִם, הֻתַּר בַּמְיֻשָּׁן. וְלֹא בַמְיֻשָּׁן בִּלְבַד הֻתַּר, אֶלָּא בְכָל הַיָּיִן. קוֹנָם בָּצָל שֶׁאֵינִי טוֹעֵם, שֶׁהַבָּצָל רַע לַלֵּב. אָמְרוּ לוֹ, הֲלֹא הַכֻּפְרִי יָפֶה לַלֵּב, הֻתַּר בַּכֻּפְרִי. וְלֹא בַכֻּפְרִי בִלְבַד הֻתַּר, אֶלָּא בְכָל הַבְּצָלִים. מַעֲשֶׂה הָיָה, וְהִתִּירוֹ רַבִּי מֵאִיר בְּכָל הַבְּצָלִים: 
+
+פּוֹתְחִין לָאָדָם בִּכְבוֹד עַצְמוֹ וּבִכְבוֹד בָּנָיו. אוֹמְרִים לוֹ, אִלּוּ הָיִיתָ יוֹדֵעַ שֶׁלְּמָחָר אוֹמְרִין עָלֶיךָ כָּךְ הִיא וִסְתּוֹ שֶׁל פְּלוֹנִי, מְגָרֵשׁ אֶת נָשָׁיו, וְעַל בְּנוֹתֶיךָ יִהְיוּ אוֹמְרִין בְּנוֹת גְּרוּשׁוֹת הֵן, מָה רָאֲתָה אִמָּן שֶׁל אֵלּוּ לְהִתְגָּרֵשׁ, וְאָמַר, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁכֵּן, לֹא הָיִיתִי נוֹדֵר, הֲרֵי זֶה מֻתָּר: 
+
+קוֹנָם שֶׁאֵינִי נוֹשֵׂא אֶת פְּלוֹנִית כְּעוּרָה, וַהֲרֵי הִיא נָאָה. שְׁחוֹרָה, וַהֲרֵי הִיא לְבָנָה. קְצָרָה, וַהֲרֵי הִיא אֲרֻכָּה, מֻתָּר בָּהּ. לֹא מִפְּנֵי שֶׁהִיא כְעוּרָה וְנַעֲשֵׂית נָאָה, שְׁחוֹרָה וְנַעֲשֵׂית לְבָנָה, קְצָרָה וְנַעֲשֵׂית אֲרֻכָּה, אֶלָּא שֶׁהַנֶּדֶר טָעוּת. וּמַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מִבַּת אֲחוֹתוֹ הֲנָיָה, וְהִכְנִיסוּהָ לְבֵית רַבִּי יִשְׁמָעֵאל וְיִפּוּהָ. אָמַר לוֹ רַבִּי יִשְׁמָעֵאל, בְּנִי, לָזוֹ נָדָרְתָּ. אָמַר לוֹ, לָאו. וְהִתִּירוֹ רַבִּי יִשְׁמָעֵאל. בְּאוֹתָהּ שָׁעָה בָּכָה רַבִּי יִשְׁמָעֵאל וְאָמַר, בְּנוֹת יִשְׂרָאֵל נָאוֹת הֵן, אֶלָּא שֶׁהָעֲנִיּוּת מְנַוַּלְתָּן. וּכְשֶׁמֵּת רַבִּי יִשְׁמָעֵאל, הָיוּ בְנוֹת יִשְׂרָאֵל נוֹשְׂאוֹת קִינָה וְאוֹמְרוֹת, בְּנוֹת יִשְׂרָאֵל אֶל רַבִּי יִשְׁמָעֵאל בְּכֶינָה. וְכֵן הוּא אוֹמֵר בְּשָׁאוּל (שמואל ב א) בְּנוֹת יִשְׂרָאֵל אֶל שָׁאוּל בְּכֶינָה: 
+
+
+Chapter 10
+
+נַעֲרָה הַמְאֹרָסָה, אָבִיהָ וּבַעְלָהּ מְפֵרִין נְדָרֶיהָ. הֵפֵר הָאָב וְלֹא הֵפֵר הַבַּעַל, הֵפֵר הַבַּעַל וְלֹא הֵפֵר הָאָב, אֵינוֹ מוּפָר, וְאֵין צָרִיךְ לוֹמַר שֶׁקִּיֵּם אֶחָד מֵהֶן: 
+
+מֵת הָאָב, לֹא נִתְרוֹקְנָה רְשׁוּת לַבָּעַל. מֵת הַבַּעַל, נִתְרוֹקְנָה רְשׁוּת לָאָב. בָּזֶה יָפֶה כֹחַ הָאָב מִכֹּחַ הַבָּעַל. בְּדָבָר אַחֵר יָפֶה כֹחַ הַבַּעַל מִכֹּחַ הָאָב, שֶׁהַבַּעַל מֵפֵר בְּבֶגֶר, וְהָאָב אֵינוֹ מֵפֵר בְּבָגֶר: 
+
+נָדְרָה וְהִיא אֲרוּסָה, נִתְגָּרְשָׁה בוֹ בַיּוֹם, נִתְאָרְסָה בוֹ בַיּוֹם, אֲפִלּוּ לְמֵאָה, אָבִיהָ וּבַעְלָהּ הָאַחֲרוֹן מְפֵרִין נְדָרֶיהָ. זֶה הַכְּלָל, כֹּל שֶׁלֹּא יָצָאת לִרְשׁוּת עַצְמָהּ שָׁעָה אֶחָת, אָבִיהָ וּבַעְלָהּ הָאַחֲרוֹן מְפֵרִין נְדָרֶיהָ: 
+
+דֶּרֶךְ תַּלְמִידֵי חֲכָמִים, עַד שֶׁלֹּא הָיְתָה בִתּוֹ יוֹצְאָה מֵאֶצְלוֹ, אוֹמֵר לָהּ, כָּל נְדָרִים שֶׁנָּדַרְתְּ בְּתוֹךְ בֵּיתִי, הֲרֵי הֵן מוּפָרִין. וְכֵן הַבַּעַל עַד שֶׁלֹּא תִכָּנֵס לִרְשׁוּתוֹ, אוֹמֵר לָהּ, כָּל נְדָרִים שֶׁנָּדַרְתְּ עַד שֶׁלֹּא תִכָּנְסִי לִרְשׁוּתִי, הֲרֵי הֵן מוּפָרִין, שֶׁמִּשֶּׁתִּכָּנֵס לִרְשׁוּתוֹ אֵינוֹ יָכוֹל לְהָפֵר: 
+
+בּוֹגֶרֶת שֶׁשָּׁהֲתָה שְׁנֵים עָשָׂר חֹדֶשׁ, וְאַלְמָנָה שְׁלשִׁים יוֹם, רַבִּי אֱלִיעֶזֶר אוֹמֵר, הוֹאִיל וּבַעְלָהּ חַיָּב בִּמְזוֹנוֹתֶיהָ, יָפֵר. וַחֲכָמִים אוֹמְרִים, אֵין הַבַּעַל מֵפֵר, עַד שֶׁתִּכָּנֵס לִרְשׁוּתוֹ: 
+
+שׁוֹמֶרֶת יָבָם, בֵּין לְיָבָם אֶחָד בֵּין לִשְׁנֵי יְבָמִין, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יָפֵר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לְאֶחָד אֲבָל לֹא לִשְׁנָיִם. רַבִּי עֲקִיבָא אוֹמֵר, לֹא לְאֶחָד וְלֹא לִשְׁנָיִם. אָמַר רַבִּי אֱלִיעֶזֶר, מָה אִם אִשָּׁה, שֶׁקָּנָה הוּא לְעַצְמוֹ, הֲרֵי הוּא מֵפֵר נְדָרֶיהָ, אִשָּׁה שֶׁהִקְנוּ לוֹ מִן הַשָּׁמַיִם, אֵינוֹ דִין שֶׁיָּפֵר נְדָרֶיהָ. אָמַר לוֹ רַבִּי עֲקִיבָא, לֹא, אִם אָמַרְתָּ בְאִשָּׁה שֶׁקָּנָה הוּא לְעַצְמוֹ, שֶׁאֵין לַאֲחֵרִים בָּהּ רְשׁוּת, תֹּאמַר בְּאִשָּׁה שֶׁהִקְנוּ לוֹ מִן הַשָּׁמַיִם, שֶׁיֵּשׁ לַאֲחֵרִים בָּהּ רְשׁוּת. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, עֲקִיבָא, דְּבָרֶיךָ בִשְׁנֵי יְבָמִין. מָה אַתָּה מֵשִׁיב עַל יָבָם אֶחָד. אָמַר לוֹ, אֵין הַיְבָמָה גְמוּרָה לַיָּבָם כְּשֵׁם שֶׁהָאֲרוּסָה גְמוּרָה לְאִישָׁהּ: 
+
+הָאוֹמֵר לְאִשְׁתּוֹ, כָּל הַנְּדָרִים שֶׁתִּדְּרִי מִכָּאן עַד שֶׁאָבֹא מִמָּקוֹם פְּלוֹנִי, הֲרֵי הֵן קַיָּמִין, לֹא אָמַר כְּלוּם. הֲרֵי הֵן מוּפָרִין, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מוּפָר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ מוּפָר. אָמַר רַבִּי אֱלִיעֶזֶר, אִם הֵפֵר נְּדָרִים שֶׁבָּאוּ לִכְלָל אִסּוּר, לֹא יָפֵר נְדָרִים שֶׁלֹּא בָאוּ לִכְלָל אִסּוּר. אָמְרוּ לוֹ, הֲרֵי הוּא אוֹמֵר, אִישָׁהּ יְקִימֶנּוּ וְאִישָׁהּ יְפֵרֶנּוּ (במדבר ל), אֶת שֶׁבָּא לִכְלָל הָקֵם, בָּא לִכְלָל הָפֵר. לֹא בָא לִכְלָל הָקֵם, לֹא בָא לִכְלָל הָפֵר: 
+
+הֲפָרַת נְדָרִים, כָּל הַיּוֹם. יֵשׁ בַּדָּבָר לְהָקֵל וּלְהַחֲמִיר. כֵּיצַד. נָדְרָה בְּלֵילֵי שַׁבָּת, יָפֵר בְּלֵילֵי שַׁבָּת וּבְיוֹם הַשַּׁבָּת עַד שֶׁתֶּחְשָׁךְ. נָדְרָה עִם חֲשֵׁכָה, מֵפֵר עַד שֶׁלֹּא תֶחְשַׁךְ. שֶׁאִם חָשְׁכָה וְלֹא הֵפֵר, אֵינוֹ יָכוֹל לְהָפֵר: 
+
+
+Chapter 11
+
+וְאֵלּוּ נְדָרִים שֶׁהוּא מֵפֵר, דְּבָרִים שֶׁיֵּשׁ בָּהֶם עִנּוּי נֶפֶשׁ, אִם אֶרְחָץ וְאִם לֹא אֶרְחָץ, אִם אֶתְקַשֵּׁט וְאִם לֹא אֶתְקַשֵּׁט. אָמַר רַבִּי יוֹסֵי, אֵין אֵלּוּ נִדְרֵי עִנּוּי נָפֶשׁ: 
+
+וְאֵלּוּ הֵם נִדְרֵי עִנּוּי נֶפֶשׁ. אָמְרָה, קוֹנָם פֵּרוֹת הָעוֹלָם עָלָי, הֲרֵי זֶה יָכוֹל לְהָפֵר. פֵּרוֹת מְדִינָה עָלָי, יָבִיא לָהּ מִמְּדִינָה אַחֶרֶת. פֵּרוֹת חֶנְוָנִי זֶה עָלָי, אֵינוֹ יָכוֹל לְהָפֵר. וְאִם לֹא הָיְתָה פַרְנָסָתוֹ אֶלָּא מִמֶּנּוּ, הֲרֵי זֶה יָפֵר, דִּבְרֵי רַבִּי יוֹסֵי: 
+
+קוֹנָם שֶׁאֵינִי נֶהֱנָה לַבְּרִיּוֹת, אֵינוֹ יָכוֹל לְהָפֵר, וִיכוֹלָה הִיא לֵהָנוֹת בְּלֶקֶט וּבְשִׁכְחָה וּבְפֵאָה. קוֹנָם כֹּהֲנִים וּלְוִיִּם נֶהֱנִים לִי, יִטְּלוּ עַל כָּרְחוֹ. כֹּהֲנִים אֵלּוּ וּלְוִיִּם אֵלּוּ נֶהֱנִים לִי, יִטְּלוּ אֲחֵרִים: 
+
+קוֹנָם שֶׁאֵינִי עוֹשָׂה עַל פִּי אַבָּא, וְעַל פִּי אָבִיךָ, וְעַל פִּי אָחִי, וְעַל פִּי אָחִיךָ, אֵינוֹ יָכוֹל לְהָפֵר. שֶׁאֵינִי עוֹשָׂה עַל פִּיךָ, אֵינוֹ צָרִיךְ לְהָפֵר. רַבִּי עֲקִיבָא אוֹמֵר, יָפֵר, שֶׁמָּא תַעְדִּיף עָלָיו יוֹתֵר מִן הָרָאוּי לוֹ. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, יָפֵר, שֶׁמָּא יְגָרְשֶׁנָּה וּתְהִי אֲסוּרָה עָלָיו: 
+
+נָדְרָה אִשְׁתּוֹ וְסָבוּר שֶׁנָּדְרָה בִתּוֹ, נָדְרָה בִתּוֹ וְסָבוּר שֶׁנָּדְרָה אִשְׁתּוֹ, נָדְרָה בְנָזִיר וְסָבוּר שֶׁנָּדְרָה בְקָרְבָּן, נָדְרָה בְקָרְבָּן וְסָבוּר שֶׁנָּדְרָה בְנָזִיר, נָדְרָה מִן הַתְּאֵנִים וְסָבוּר שֶׁנָּדְרָה מִן הָעֲנָבִים, נָדְרָה מִן הָעֲנָבִים וְסָבוּר שֶׁנָּדְרָה מִן הַתְּאֵנִים, הֲרֵי זֶה יַחֲזֹר וְיָפֵר: 
+
+אָמְרָה, קוֹנָם תְּאֵנִים וַעֲנָבִים אֵלּוּ שֶׁאֵינִי טוֹעֶמֶת, קִיֵּם לַתְּאֵנִים, כֻּלּוֹ קַיָּם. הֵפֵר לַתְּאֵנִים, אֵינוֹ מוּפָר עַד שֶׁיָּפֵר אַף לָעֲנָבִים. אָמְרָה, קוֹנָם תְּאֵנִים שֶׁאֵינִי טוֹעֶמֶת וַעֲנָבִים שֶׁאֵינִי טוֹעֶמֶת, הֲרֵי אֵלּוּ שְׁנֵי נְדָרִים: 
+
+יוֹדֵעַ אֲנִי שֶׁיֵּשׁ נְדָרִים, אֲבָל אֵינִי יוֹדֵעַ שֶׁיֵּשׁ מְפֵרִין, יָפֵר. יוֹדֵעַ אֲנִי שֶׁיֵּשׁ מְפֵרִין אֲבָל אֵינִי יוֹדֵעַ שֶׁזֶּה נֶדֶר, רַבִּי מֵאִיר אוֹמֵר, לֹא יָפֵר, וַחֲכָמִים אוֹמְרִים, יָפֵר: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲתָנוֹ וְהוּא רוֹצֶה לָתֵת לְבִתּוֹ מָעוֹת, אוֹמֵר לָהּ, הֲרֵי הַמָּעוֹת הָאֵלּוּ נְתוּנִים לָךְ בְּמַתָּנָה וּבִלְבַד שֶׁלֹּא יְהֵא לְבַעְלֵךְ רְשׁוּת בָּהֶן, אֶלָּא מַה שֶּׁאַתְּ נוֹשֵׂאת וְנוֹתֶנֶת בְּפִיךְ: 
+
+וְנֵדֶר אַלְמָנָה וּגְרוּשָׁה יָקוּם עָלֶיהָ (במדבר ל). כֵּיצַד. אָמְרָה, הֲרֵינִי נְזִירָה לְאַחַר שְׁלשִׁים יוֹם, אַף עַל פִּי שֶׁנִּשֵּׂאת בְּתוֹךְ שְׁלשִׁים יוֹם, אֵינוֹ יָכוֹל לְהָפֵר. נָדְרָה וְהִיא בִרְשׁוּת הַבַּעַל, מֵפֵר לָהּ. כֵּיצַד. אָמְרָה, הֲרֵינִי נְזִירָה לְאַחַר שְׁלשִׁים, אַף עַל פִּי שֶׁנִּתְאַלְמְנָה אוֹ נִתְגָּרְשָׁה בְתוֹךְ שְׁלשִׁים, הֲרֵי זֶה מוּפָר. נָדְרָה בוֹ בַיּוֹם, נִתְגָּרְשָׁה בוֹ בַיּוֹם, הֶחֱזִירָהּ בּוֹ בַיּוֹם, אֵינוֹ יָכוֹל לְהָפֵר. זֶה הַכְּלָל, כֹּל שֶׁיָּצָאת לִרְשׁוּת עַצְמָהּ שָׁעָה אַחַת, אֵינוֹ יָכוֹל לְהָפֵר: 
+
+תֵּשַׁע נְעָרוֹת, נִדְרֵיהֶן קַיָּמִין. בּוֹגֶרֶת וְהִיא יְתוֹמָה, נַעֲרָה וּבָגְרָה וְהִיא יְתוֹמָה, נַעֲרָה שֶׁלֹּא בָגְרָה וְהִיא יְתוֹמָה, בּוֹגֶרֶת וּמֵת אָבִיהָ, נַעֲרָה בוֹגֶרֶת וּמֵת אָבִיהָ, נַעֲרָה שֶׁלֹּא בָגְרָה וּמֵת אָבִיהָ, נַעֲרָה שֶׁמֵּת אָבִיהָ וּמִשֶּׁמֵּת אָבִיהָ בָּגְרָה, בּוֹגֶרֶת וְאָבִיהָ קַיָּם, נַעֲרָה בוֹגֶרֶת וְאָבִיהָ קַיָּם. רַבִּי יְהוּדָה אוֹמֵר, אַף הַמַּשִּׂיא בִתּוֹ הַקְּטַנָּה, וְנִתְאַלְמְנָה אוֹ נִתְגָּרְשָׁה וְחָזְרָה אֶצְלוֹ, עֲדַיִן הִיא נַעֲרָה: 
+
+קוֹנָם שֶׁאֵינִי נֶהֱנֵית לְאַבָּא וּלְאָבִיךָ אִם עוֹשָׂה אֲנִי עַל פִּיךָ, שֶׁאֵינִי נֶהֱנֵית לְךָ אִם עוֹשָׂה אֲנִי עַל פִּי אַבָּא, וְעַל פִּי אָבִיךָ, הֲרֵי זֶה יָפֵר: 
+
+בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים, שָׁלשׁ נָשִׁים יוֹצְאוֹת וְנוֹטְלוֹת כְּתֻבָּה, הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, שָׁמַיִם בֵּינִי לְבֵינֶךָ, נְטוּלָה אֲנִי מִן הַיְּהוּדִים. חָזְרוּ לוֹמַר, שֶׁלֹּא תְהֵא אִשָּׁה נוֹתֶנֶת עֵינֶיהָ בְאַחֵר וּמְקַלְקֶלֶת עַל בַּעְלָהּ. אֶלָּא הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, תָּבִיא רְאָיָה לִדְבָרֶיהָ. שָׁמַיִם בֵּינִי לְבֵינֶךָ, יַעֲשׂוּ דֶרֶךְ בַּקָּשָׁה. נְטוּלָה אֲנִי מִן הַיְּהוּדִים, יָפֵר חֶלְקוֹ, וּתְהֵא מְשַׁמַּשְׁתּוֹ, וּתְהֵא נְטוּלָה מִן הַיְּהוּדִים: 
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Nedarim/Hebrew/merged.txt b/txt/Mishnah/Seder Nashim/Mishnah Nedarim/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..4034109038a9febff226d9c0e2af47b7a5cfd1ab
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Nedarim/Hebrew/merged.txt	
@@ -0,0 +1,219 @@
+Mishnah Nedarim
+משנה נדרים
+merged
+https://www.sefaria.org/Mishnah_Nedarim
+This file contains merged sections from the following text versions:
+-Torat Emet 357
+-http://www.toratemetfreeware.com/index.html?downloads
+
+משנה נדרים
+
+
+
+Chapter 1
+
+כָּל כִּנּוּיֵי נְדָרִים כִּנְדָרִים, וַחֲרָמִים כַּחֲרָמִים, וּשְׁבוּעוֹת כִּשְׁבוּעוֹת, וּנְזִירוּת כִּנְזִירוּת. הָאוֹמֵר לַחֲבֵרוֹ, מֻדָּרְנִי מִמְּךָ, מֻפְרָשְׁנִי מִמְּךָ, מְרֻחָקְנִי מִמְּךָ, שֶׁאֵינִי אוֹכֵל לָךְ, שֶׁאֵינִי טוֹעֵם לָךְ, אָסוּר. מְנֻדֶּה אֲנִי לָךְ, רַבִּי עֲקִיבָא הָיָה חוֹכֵךְ בָּזֶה לְהַחֲמִיר. כְּנִדְרֵי רְשָׁעִים, נָדַר בְּנָזִיר, וּבְקָרְבָּן, וּבִשְׁבוּעָה. כְּנִדְרֵי כְשֵׁרִים, לֹא אָמַר כְּלוּם. כְּנִדְבוֹתָם, נָדַר בְּנָזִיר וּבְקָרְבָּן:  
+הָאוֹמֵר לַחֲבֵרוֹ, קוֹנָם קוֹנָח, קוֹנָס, הֲרֵי אֵלּוּ כִנּוּיִין לְקָרְבָּן. חֵרֶק חֵרֶךְ, חֵרֵף, הֲרֵי אֵלּוּ כִנּוּיִין לְחֵרֶם. נָזִיק נָזִיחַ, פָּזִיחַ, הֲרֵי אֵלּוּ כִנּוּיִין לִנְזִירוּת. שְׁבוּתָה, שְׁקוּקָה, נָדַר בְּמוֹתָא, הֲרֵי אֵלּוּ כִנּוּיִין לִשְׁבוּעָה:  
+הָאוֹמֵר לֹא חֻלִּין לֹא אֹכַל לָךְ, לֹא כָשֵׁר, וְלֹא דְכֵי, טָהוֹר, וְטָמֵא, נוֹתָר, וּפִגּוּל, אָסוּר. כְּאִמְּרָא, כַּדִּירִין, כָּעֵצִים, כָּאִשִּׁים, כַּמִּזְבֵּחַ, כַּהֵיכָל, כִּירוּשָׁלָיִם, נָדַר בְּאֶחָד מִכָּל מְשַׁמְּשֵׁי הַמִּזְבֵּחַ, אַף עַל פִּי שֶׁלֹּא הִזְכִּיר קָרְבָּן, הֲרֵי זֶה נָדַר בְּקָרְבָּן. רַבִּי יְהוּדָה אוֹמֵר, הָאוֹמֵר יְרוּשָׁלַיִם, לֹא אָמַר כְּלוּם:  
+הָאוֹמֵר, קָרְבָּן, עוֹלָה, מִנְחָה, חַטָּאת, תּוֹדָה, שְׁלָמִים שֶׁאֵינִי אוֹכֵל לָךְ, אָסוּר. רַבִּי יְהוּדָה מַתִּיר. הַקָּרְבָּן, כְּקָרְבָּן, קָרְבָּן שֶׁאֹכַל לָךְ, אָסוּר. לְקָרְבָּן לֹא אֹכַל לָךְ, רַבִּי מֵאִיר אוֹסֵר. הָאוֹמֵר לַחֲבֵרוֹ, קוֹנָם פִּי הַמְדַבֵּר עִמָּךְ, יָדִי עוֹשָׂה עִמָּךְ, רַגְלִי מְהַלֶּכֶת עִמָּךְ, אָסוּר:  
+
+Chapter 2
+
+וְאֵלּוּ מֻתָּרִין. חֻלִּין שֶׁאֹכַל לָךְ, כִּבְשַׂר חֲזִיר, כַּעֲבוֹדָה זָרָה, כְּעוֹרוֹת לְבוּבִין, כִּנְבֵלוֹת, כִּטְרֵפוֹת, כִּשְׁקָצִים, כִּרְמָשִׂים, כְּחַלַּת אַהֲרֹן וְכִתְרוּמָתוֹ, מֻתָּר. הָאוֹמֵר לְאִשְׁתּוֹ, הֲרֵי אַתְּ עָלַי כְּאִמָּא, פּוֹתְחִין לוֹ פֶתַח מִמָּקוֹם אַחֵר, שֶׁלֹּא יָקֵל רֹאשׁוֹ לְכָךְ. קוֹנָם שֶׁאֵינִי יָשֵׁן, שֶׁאֵינִי מְדַבֵּר, שֶׁאֵינִי מְהַלֵּךְ, הָאוֹמֵר לְאִשְׁתּוֹ, קוֹנָם שֶׁאֵינִי מְשַׁמְּשֵׁךְ, הֲרֵי זֶה בְלֹא יַחֵל דְּבָרוֹ. שְׁבוּעָה שֶׁאֵינִי יָשֵׁן, שֶׁאֵינִי מְדַבֵּר, שֶׁאֵינִי מְהַלֵּךְ, אָסוּר: 
+
+קָרְבָּן לֹא אֹכַל לָךְ, קָרְבָּן שֶׁאֹכַל לָךְ, לֹא קָרְבָּן לֹא אֹכַל לָךְ, מֻתָּר. שְׁבוּעָה לֹא אֹכַל לָךְ, שְׁבוּעָה שֶׁאֹכַל לָךְ, לֹא שְׁבוּעָה לֹא אֹכַל לָךְ, אָסוּר. זֶה חֹמֶר בַּשְּׁבוּעוֹת מִבַּנְּדָרִים. וְחֹמֶר בַּנְּדָרִים מִבַּשְּׁבוּעוֹת, כֵּיצַד, אָמַר, קוֹנָם סֻכָּה שֶׁאֲנִי עוֹשֶׂה, לוּלָב שֶׁאֲנִי נוֹטֵל, תְּפִלִּין שֶׁאֲנִי מֵנִיחַ, בַּנְּדָרִים אָסוּר, בַּשְּׁבוּעוֹת מֻתָּר, שֶׁאֵין נִשְׁבָּעִין לַעֲבֹר עַל הַמִּצְוֹת: 
+
+יֵשׁ נֶדֶר בְּתוֹךְ נֶדֶר, וְאֵין שְׁבוּעָה בְּתוֹךְ שְׁבוּעָה. כֵּיצַד, אָמַר הֲרֵינִי נָזִיר אִם אֹכַל, הֲרֵינִי נָזִיר אִם אֹכַל, וְאָכַל, חַיָּב עַל כָּל אַחַת וְאֶחָת. שְׁבוּעָה שֶׁלֹּא אֹכַל, שְׁבוּעָה שֶׁלֹּא אֹכַל, וְאָכַל, אֵינוֹ חַיָּב אֶלָּא אֶחָת: 
+
+סְתָם נְדָרִים לְהַחְמִיר, וּפֵרוּשָׁם לְהָקֵל. כֵּיצַד, אָמַר הֲרֵי עָלַי כְּבָשָׂר מָלִיחַ, כְּיֵין נֶסֶךְ, אִם שֶׁל שָׁמַיִם נָדַר, אָסוּר. אִם שֶׁל עֲבוֹדָה זָרָה נָדַר, מֻתָּר. וְאִם סְתָם, אָסוּר. הֲרֵי עָלַי כְּחֵרֶם, אִם כְּחֵרֶם שֶׁל שָׁמַיִם, אָסוּר. וְאִם כְּחֵרֶם שֶׁל כֹּהֲנִים, מֻתָּר. וְאִם סְתָם, אָסוּר. הֲרֵי עָלַי כְּמַעֲשֵׂר, אִם כְּמַעְשַׂר בְּהֵמָה נָדַר, אָסוּר. וְאִם שֶׁל גֹּרֶן, מֻתָּר. וְאִם סְתָם, אָסוּר. הֲרֵי עָלַי כִּתְרוּמָה, אִם כִּתְרוּמַת הַלִּשְׁכָּה נָדַר, אָסוּר. וְאִם שֶׁל גֹּרֶן, מֻתָּר. וְאִם סְתָם, אָסוּר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, סְתָם תְּרוּמָה בִּיהוּדָה אֲסוּרָה, בַּגָּלִיל מֻתֶּרֶת, שֶׁאֵין אַנְשֵׁי גָלִיל מַכִּירִין אֶת תְּרוּמַת הַלִּשְׁכָּה. סְתָם חֲרָמִים, בִּיהוּדָה מֻתָּרִין, וּבַגָּלִיל אֲסוּרִין, שֶׁאֵין אַנְשֵׁי גָלִיל מַכִּירִין אֶת חֶרְמֵי הַכֹּהֲנִים: 
+
+נָדַר בְּחֵרֶם וְאָמַר, לֹא נָדַרְתִּי אֶלָּא בְחֶרְמוֹ שֶׁל יָם. בְּקָרְבָּן, וְאָמַר, לֹא נָדַרְתִּי אֶלָּא בְקָרְבָּנוֹת שֶׁל מְלָכִים. הֲרֵי עַצְמִי קָרְבָּן, וְאָמַר, לֹא נָדַרְתִּי אֶלָּא בְעֶצֶם שֶׁהִנַּחְתִּי לִי לִהְיוֹת נוֹדֵר בּוֹ. קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי, וְאָמַר לֹא נָדַרְתִּי אֶלָּא בְאִשְׁתִּי הָרִאשׁוֹנָה שֶׁגֵּרַשְׁתִּי, עַל כֻּלָּן אֵין נִשְׁאָלִים לָהֶם. וְאִם נִשְׁאֲלוּ, עוֹנְשִׁין אוֹתָן וּמַחְמִירִין עֲלֵיהֶן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, פּוֹתְחִין לָהֶם פֶּתַח מִמָּקוֹם אַחֵר, וּמְלַמְּדִים אוֹתָן כְּדֵי שֶׁלֹּא יִנְהֲגוּ קַלּוּת רֹאשׁ בַּנְּדָרִים: 
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+
+Chapter 3
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+אַרְבָּעָה נְדָרִים הִתִּירוּ חֲכָמִים, נִדְרֵי זֵרוּזִין, וְנִדְרֵי הֲבַאי, וְנִדְרֵי שְׁגָגוֹת, וְנִדְרֵי אֳנָסִים. נִדְרֵי זֵרוּזִין, כֵּיצַד. הָיָה מוֹכֵר חֵפֶץ וְאָמַר, קוֹנָם שֶׁאֵינִי פוֹחֵת לְךָ מִן הַסֶּלַע, וְהַלָּה אוֹמֵר, קוֹנָם שֶׁאֵינִי מוֹסִיף לְךָ עַל הַשֶּׁקֶל, שְׁנֵיהֶן רוֹצִין בִּשְׁלֹשָׁה דִינָרִין. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, אַף הָרוֹצֶה לְהַדִּיר אֶת חֲבֵרוֹ שֶׁיֹּאכַל אֶצְלוֹ, אוֹמֵר, כָּל נֶדֶר שֶׁאֲנִי עָתִיד לִדֹּר הוּא בָטֵל, וּבִלְבַד שֶׁיְּהֵא זָכוּר בִּשְׁעַת הַנֶּדֶר: 
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+נִדְרֵי הֲבַאי, אָמַר, קוֹנָם אִם לֹא רָאִיתִי בַדֶּרֶךְ הַזֶּה כְיוֹצְאֵי מִצְרָיִם, אִם לֹא רָאִיתִי נָחָשׁ כְּקוֹרַת בֵּית הַבָּד. נִדְרֵי שְׁגָגוֹת, אִם אָכָלְתִּי וְאִם שָׁתִיתִי, וְנִזְכַּר שֶׁאָכַל וְשָׁתָה. שֶׁאֲנִי אוֹכֵל וְשֶׁאֲנִי שׁוֹתֶה, וְשָׁכַח וְאָכַל וְשָׁתָה. אָמַר, קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי, שֶׁגָּנְבָה אֶת כִּיסִי וְשֶׁהִכְּתָה אֶת בְּנִי, וְנוֹדַע שֶׁלֹּא הִכַּתּוּ וְנוֹדַע שֶׁלֹּא גְנָבָתּוּ. רָאָה אוֹתָן אוֹכְלִים תְּאֵנִים וְאָמַר, הֲרֵי עֲלֵיכֶם קָרְבָּן, וְנִמְצְאוּ אָבִיו וְאֶחָיו, וְהָיוּ עִמָּהֶן אֲחֵרִים, בֵּית שַׁמַּאי אוֹמְרִים, הֵן מֻתָּרִין וּמַה שֶּׁעִמָּהֶן אֲסוּרִין. וּבֵית הִלֵּל אוֹמְרִים, אֵלּוּ וָאֵלּוּ מֻתָּרִין: 
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+נִדְרֵי אֳנָסִים, הִדִּירוֹ חֲבֵרוֹ שֶׁיֹּאכַל אֶצְלוֹ, וְחָלָה הוּא אוֹ שֶׁחָלָה בְנוֹ אוֹ שֶׁעִכְּבוֹ נָהָר, הֲרֵי אֵלּוּ נִדְרֵי אֳנָסִין: 
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+נוֹדְרִין לָהֳרָגִין וְלָחֳרָמִין וְלַמּוֹכְסִין שֶׁהִיא תְרוּמָה אַף עַל פִּי שֶׁאֵינָהּ תְּרוּמָה, שֶׁהֵן שֶׁל בֵּית הַמֶּלֶךְ אַף עַל פִּי שֶׁאֵינָן שֶׁל בֵּית הַמֶּלֶךְ. בֵּית שַׁמַּאי אוֹמְרִים, בַּכֹּל נוֹדְרִין, חוּץ מִבִּשְׁבוּעָה. וּבֵית הִלֵּל אוֹמְרִים, אַף בִּשְׁבוּעָה. בֵּית שַׁמַּאי אוֹמְרִים, לֹא יִפְתַּח לוֹ בְנֶדֶר. וּבֵית הִלֵּל אוֹמְרִים, אַף יִפְתַּח לוֹ. בֵּית שַׁמַּאי אוֹמְרִים, בְּמַה שֶּׁהוּא מַדִּירוֹ. וּבֵית הִלֵּל אוֹמְרִים, אַף בְּמַה שֶּׁאֵינוֹ מַדִּירוֹ. כֵּיצַד, אָמְרוּ לוֹ, אֱמוֹר קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי, וְאָמַר קוֹנָם אִשְׁתִּי וּבָנַי נֶהֱנִין לִי, בֵּית שַׁמַּאי אוֹמְרִים, אִשְׁתּוֹ מֻתֶּרֶת וּבָנָיו אֲסוּרִין. וּבֵית הִלֵּל אוֹמְרִים, אֵלּוּ וָאֵלּוּ מֻתָּרִין: 
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+הֲרֵי נְטִיעוֹת הָאֵלּוּ קָרְבָּן אִם אֵינָן נִקְצָצוֹת, טַלִּית זוֹ קָרְבָּן אִם אֵינָהּ נִשְׂרֶפֶת, יֵשׁ לָהֶן פִּדְיוֹן. הֲרֵי נְטִיעוֹת הָאֵלּוּ קָרְבָּן עַד שֶׁיִּקָּצְצוּ, טַלִּית זוֹ קָרְבָּן עַד שֶׁתִּשָּׂרֵף, אֵין לָהֶם פִּדְיוֹן: 
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+הַנּוֹדֵר מִיּוֹרְדֵי הַיָּם, מֻתָּר בְּיוֹשְׁבֵי הַיַּבָּשָׁה. מִיּוֹשְׁבֵי הַיַּבָּשָׁה, אָסוּר בְּיוֹרְדֵי הַיָּם, שֶׁיּוֹרְדֵי הַיָּם בִּכְלָל יוֹשְׁבֵי הַיַּבָּשָׁה. לֹא כָאֵלּוּ שֶׁהוֹלְכִין מֵעַכּוֹ לְיָפוֹ, אֶלָּא בְמִי שֶׁדַּרְכּוֹ לְפָרֵשׁ: 
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+הַנּוֹדֵר מֵרוֹאֵי הַחַמָּה, אָסוּר אַף בַּסּוּמִין, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא לְמִי שֶׁהַחַמָּה רוֹאָה אוֹתוֹ: 
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+הַנּוֹדֵר מִשְּׁחוֹרֵי הָרֹאשׁ, אָסוּר בַּקֵּרְחִין וּבְבַעֲלֵי שֵׂיבוֹת, וּמֻתָּר בַּנָּשִׁים וּבַקְּטַנִּים, שֶׁאֵין נִקְרָאִין שְׁחוֹרֵי הָרֹאשׁ אֶלָּא אֲנָשִׁים: 
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+הַנּוֹדֵר מִן הַיִּלּוֹדִים, מֻתָּר בַּנּוֹלָדִים. מִן הַנּוֹלָדִים, אָסוּר בַּיִּלּוֹדִים. רַבִּי מֵאִיר מַתִּיר אַף בַּיִּלּוֹדִים. וַחֲכָמִים אוֹמְרִים, לֹא נִתְכַּוֵּן זֶה אֶלָּא בְמִי שֶׁדַּרְכּוֹ לְהוֹלִיד: 
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+הַנּוֹדֵר מִשּׁוֹבְתֵי שַׁבָּת, אָסוּר בְּיִשְׂרָאֵל וְאָסוּר בַּכּוּתִים. מֵאוֹכְלֵי שׁוּם, אָסוּר בְּיִשְׂרָאֵל וְאָסוּר בַּכּוּתִים. מֵעוֹלֵי יְרוּשָׁלַיִם, אָסוּר בְּיִשְׂרָאֵל וּמֻתָּר בַּכּוּתִים: 
+
+קוֹנָם שֶׁאֵינִי נֶהֱנֶה לִבְנֵי נֹחַ, מֻתָּר בְּיִשְׂרָאֵל וְאָסוּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְזֶרַע אַבְרָהָם, אָסוּר בְּיִשְׂרָאֵל וּמֻתָּר בְּאֻמּוֹת הָעוֹלָם. שֶׁאֵינִי נֶהֱנֶה לְיִשְׂרָאֵל, לוֹקֵחַ בְּיוֹתֵר וּמוֹכֵר בְּפָחוֹת. שֶׁיִּשְׂרָאֵל נֶהֱנִין לִי, לוֹקֵחַ בְּפָחוֹת וּמוֹכֵר בְּיוֹתֵר, אִם שׁוֹמְעִין לוֹ. שֶׁאֵינִי נֶהֱנֶה לָהֶן וְהֵן לִי, יְהַנֶּה לַנָּכְרִים. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לָעֲרֵלִים, מֻתָּר בְּעַרְלֵי יִשְׂרָאֵל וְאָסוּר בְּמוּלֵי הַגּוֹיִם. קוֹנָם שֶׁאֵינִי נֶהֱנֶה לַמּוּלִים, אָסוּר בְּעַרְלֵי יִשְׂרָאֵל וּמֻתָּר בְּמוּלֵי הַגּוֹיִם, שֶׁאֵין הָעָרְלָה קְרוּיָה אֶלָּא לְשֵׁם הַגּוֹיִם, שֶׁנֶּאֱמַר (ירמיה ט) כִּי כָל הַגּוֹיִם עֲרֵלִים וְכָל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב, וְאוֹמֵר (שמואל א יז) וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה, וְאוֹמֵר (שמואל ב א) פֶּן תִּשְׂמַחְנָה בְּנוֹת פְּלִשְׁתִּים, פֶּן תַּעֲלֹזְנָה בְּנוֹת הָעֲרֵלִים. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, מְאוּסָה עָרְלָה שֶׁנִּתְגַּנּוּ בָהּ הָרְשָׁעִים, שֶׁנֶּאֱמַר, כִּי כָל הַגּוֹיִם עֲרֵלִים. רַבִּי יִשְׁמָעֵאל אוֹמֵר, גְּדוֹלָה מִילָה שֶׁנִּכְרְתוּ עָלֶיהָ שְׁלֹשׁ עֶשְׂרֵה בְרִיתוֹת. רַבִּי יוֹסֵי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַשַּׁבָּת הַחֲמוּרָה. רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁלֹּא נִתְלָה לוֹ לְמֹשֶׁה הַצַדִּיק עָלֶיהָ מְלֹא שָׁעָה. רַבִּי נְחֶמְיָה אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁדּוֹחָה אֶת הַנְּגָעִים. רַבִּי אוֹמֵר, גְּדוֹלָה מִילָה, שֶׁכָּל הַמִּצְוֹת שֶׁעָשָׂה אַבְרָהָם אָבִינוּ לֹא נִקְרָא שָׁלֵם, עַד שֶׁמָּל, שֶׁנֱּאֶמַר (בראשית יז), הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים. דָּבָר אַחֵר, גְּדוֹלָה מִילָה, שֶׁאִלְמָלֵא הִיא, לֹא בָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, שֶׁנֶּאֱמַר (ירמיה לג), כֹּה אָמַר ה' אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה, חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי: 
+
+
+Chapter 4
+
+אֵין בֵּין הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ לַמֻּדָּר הֵימֶנּוּ מַאֲכָל אֶלָּא דְרִיסַת הָרֶגֶל וְכֵלִים שֶׁאֵין עוֹשִׂין בָּהֶן אֹכֶל נֶפֶשׁ. הַמֻּדָּר מַאֲכָל מֵחֲבֵרוֹ, לֹא יַשְׁאִילֶנּוּ נָפָה וּכְבָרָה וְרֵחַיִם וְתַנּוּר, אֲבָל מַשְׁאִיל לוֹ חָלוּק וְטַבַּעַת וְטַלִּית וּנְזָמִים, וְכָל דָּבָר שֶׁאֵין עוֹשִׂין בּוֹ אֹכֶל נֶפֶשׁ. מְקוֹם שֶׁמַּשְׂכִּירִין כַּיּוֹצֵא בָהֶן, אָסוּר: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ, שׁוֹקֵל אֶת שִׁקְלוֹ, וּפוֹרֵעַ אֶת חוֹבוֹ, וּמַחֲזִיר לוֹ אֶת אֲבֵדָתוֹ. מְקוֹם שֶׁנּוֹטְלִין עָלֶיהָ שָׂכָר, תִּפֹּל הֲנָאָה לַהֶקְדֵּשׁ: 
+
+וְתוֹרֵם אֶת תְּרוּמָתוֹ וּמַעַשְׂרוֹתָיו לְדַעְתּוֹ. וּמַקְרִיב עָלָיו קִנֵּי זָבִין, קִנֵּי זָבוֹת, קִנֵּי יוֹלְדוֹת, חַטָּאוֹת וַאֲשָׁמוֹת, וּמְלַמְּדוֹ מִדְרָשׁ, הֲלָכוֹת וְאַגָּדוֹת, אֲבָל לֹא יְלַמְּדֶנּוּ מִקְרָא. אֲבָל מְלַמֵּד הוּא אֶת בָּנָיו וְאֶת בְּנוֹתָיו מִקְרָא, וְזָן אֶת אִשְׁתּוֹ וְאֶת בָּנָיו אַף עַל פִּי שֶׁהוּא חַיָּב בִּמְזוֹנוֹתֵיהֶם. וְלֹא יָזוּן אֶת בְּהֶמְתּוֹ, בֵּין טְמֵאָה בֵּין טְהוֹרָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, זָן אֶת הַטְּמֵאָה, וְאֵינוֹ זָן אֶת הַטְּהוֹרָה. אָמְרוּ לוֹ, מַה בֵּין טְמֵאָה לִטְהוֹרָה. אָמַר לָהֶן, שֶׁהַטְּהוֹרָה נַפְשָׁהּ לַשָּׁמַיִם וְגוּפָהּ שֶׁלּוֹ, וּטְמֵאָה נַפְשָׁהּ וְגוּפָהּ לַשָּׁמָיִם. אָמְרוּ לוֹ, אַף הַטְּמֵאָה נַפְשָׁהּ לַשָּׁמַיִם וְגוּפָהּ שֶׁלּוֹ, שֶׁאִם יִרְצֶה, הֲרֵי הוּא מוֹכְרָהּ לְגוֹיִם אוֹ מַאֲכִילָהּ לִכְלָבִים: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ וְנִכְנַס לְבַקְּרוֹ, עוֹמֵד, אֲבָל לֹא יוֹשֵׁב. וּמְרַפְּאֵהוּ רְפוּאַת נֶפֶשׁ, אֲבָל לֹא רְפוּאַת מָמוֹן. וְרוֹחֵץ עִמּוֹ בְאַמְבַּטִיָא גְדוֹלָה, אֲבָל לֹא בִקְטַנָּה. וְיָשֵׁן עִמּוֹ בְמִטָּה. רַבִּי יְהוּדָה אוֹמֵר, בִּימוֹת הַחַמָּה, אֲבָל לֹא בִימוֹת הַגְּשָׁמִים, מִפְּנֵי שֶׁהוּא מְהַנֵּהוּ. וּמֵסֵב עִמּוֹ עַל הַמִּטָּה, וְאוֹכֵל עִמּוֹ עַל הַשֻּׁלְחָן, אֲבָל לֹא מִן הַתַּמְחוּי, אֲבָל אוֹכֵל הוּא עִמּוֹ מִן הַתַּמְחוּי הַחוֹזֵר. לֹא יֹאכַל עִמּוֹ מִן הָאֵבוּס שֶׁלִּפְנֵי הַפּוֹעֲלִים, וְלֹא יַעֲשֶׂה עִמּוֹ בְאֻמָּן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עוֹשֶׂה הוּא בְרִחוּק מִמֶּנּוּ: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ לִפְנֵי שְׁבִיעִית, לֹא יוֹרֵד לְתוֹךְ שָׂדֵהוּ, וְאֵינוֹ אוֹכֵל מִן הַנּוֹטוֹת. וּבַשְּׁבִיעִית אֵינוֹ יוֹרֵד לְתוֹךְ שָׂדֵהוּ, אֲבָל אוֹכֵל הוּא מִן הַנּוֹטוֹת. נָדַר הֵימֶנּוּ מַאֲכָל לִפְנֵי שְׁבִיעִית, יוֹרֵד לְתוֹךְ שָׂדֵהוּ, וְאֵינוֹ אוֹכֵל מִן הַפֵּרוֹת. וּבַשְּׁבִיעִית, יוֹרֵד וְאוֹכֵל: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ, לֹא יַשְׁאִילֶנּוּ וְלֹא יִשְׁאַל מִמֶּנּוּ, לֹא יַלְוֶנּוּ וְלֹא יִלְוֶה מִמֶּנּוּ, וְלֹא יִמְכֹּר לוֹ וְלֹא יִקַּח מִמֶּנּוּ. אָמַר לוֹ, הַשְׁאִילֵנִי פָרָתֶךָ. אָמַר לוֹ, אֵינָהּ פְּנוּיָה. אָמַר קוֹנָם שָׂדִי שֶׁאֲנִי חוֹרֵשׁ בָּהּ לְעוֹלָם, אִם הָיָה דַרְכּוֹ לַחֲרֹשׁ, הוּא אָסוּר וְכָל אָדָם מֻתָּרִין. אִם אֵין דַּרְכּוֹ לַחֲרֹשׁ, הוּא וְכָל אָדָם אֲסוּרִין: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ וְאֵין לוֹ מַה יֹּאכַל, הוֹלֵךְ אֵצֶל הַחֶנְוָנִי וְאוֹמֵר, אִישׁ פְּלוֹנִי מֻדָּר מִמֶּנִּי הֲנָאָה וְאֵינִי יוֹדֵעַ מָה אֶעֱשֶׂה, וְהוּא נוֹתֵן לוֹ וּבָא וְנוֹטֵל מִזֶּה. הָיָה בֵיתוֹ לִבְנוֹת, גְּדֵרוֹ לִגְדֹּר, שָׂדֵהוּ לִקְצֹר, הוֹלֵךְ אֵצֶל הַפּוֹעֲלִים וְאוֹמֵר, אִישׁ פְּלוֹנִי מֻדָּר מִמֶּנִּי הֲנָאָה וְאֵינִי יוֹדֵעַ מָה אֶעֱשֶׂה. הֵם עוֹשִׂין עִמּוֹ, וּבָאִין וְנוֹטְלִין שָׂכָר מִזֶּה: 
+
+הָיוּ מְהַלְּכִין בַּדֶּרֶךְ, וְאֵין לוֹ מַה יֹּאכַל, נוֹתֵן לְאַחֵר לְשׁוּם מַתָּנָה וְהַלָּה מֻתָּר בָּהּ. אִם אֵין עִמָּהֶם אַחֵר, מַנִּיחַ עַל הַסֶּלַע אוֹ עַל הַגָּדֵר וְאוֹמֵר, הֲרֵי הֵן מֻפְקָרִים לְכָל מִי שֶׁיַּחְפֹּץ, וְהַלָּה נוֹטֵל וְאוֹכֵל. וְרַבִּי יוֹסֵי אוֹסֵר: 
+
+
+Chapter 5
+
+הַשֻּׁתָּפִין שֶׁנָּדְרוּ הֲנָאָה זֶה מִזֶּה, אֲסוּרִין לִכָּנֵס לֶחָצֵר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, זֶה נִכְנָס לְתוֹךְ שֶׁלּוֹ וְזֶה נִכְנָס לְתוֹךְ שֶׁלּוֹ. וּשְׁנֵיהֶם אֲסוּרִים לְהַעֲמִיד שָׁם רֵחַיִם וְתַנּוּר וּלְגַדֵּל תַּרְנְגוֹלִים. הָיָה אֶחָד מֵהֶם מֻדָּר הֲנָאָה מֵחֲבֵרוֹ, לֹא יִכָּנֵס לֶחָצֵר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, יָכוֹל הוּא לוֹמַר לוֹ, לְתוֹךְ שֶׁלִּי אֲנִי נִכְנָס וְאֵינִי נִכְנָס לְתוֹךְ שֶׁלָּךְ. וְכוֹפִין אֶת הַנּוֹדֵר לִמְכֹּר אֶת חֶלְקוֹ: 
+
+הָיָה אֶחָד מִן הַשּׁוּק מֻדָּר מֵאֶחָד מֵהֶם הֲנָאָה, לֹא יִכָּנֵס לֶחָצֵר. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, יָכוֹל הוּא לוֹמַר לוֹ, לְתוֹךְ שֶׁל חֲבֵרְךָ אֲנִי נִכְנָס, וְאֵינִי נִכְנָס לְתוֹךְ שֶׁלָּךְ: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ, וְיֶשׁ לוֹ מֶרְחָץ וּבֵית הַבַּד מֻשְׂכָּרִים בָּעִיר, אִם יֶשׁ לוֹ בָהֶן תְּפִיסַת יָד, אָסוּר. אֵין לוֹ בָהֶן תְּפִיסַת יָד, מֻתָּר. הָאוֹמֵר לַחֲבֵרוֹ, קוֹנָם לְבֵיתְךָ שֶׁאֲנִי נִכְנָס וְשָׂדְךָ שֶׁאֲנִי לוֹקֵחַ, מֵת אוֹ שֶׁמְּכָרוֹ לְאַחֵר, מֻתָּר. קוֹנָם לְבַיִת זֶה שֶׁאֲנִי נִכְנָס, שָׂדֶה זוֹ שֶׁאֲנִי לוֹקֵחַ, מֵת אוֹ שֶׁמְּכָרוֹ לְאַחֵר, אָסוּר: 
+
+הֲרֵינִי עָלֶיךָ חֵרֶם, הַמֻּדָּר אָסוּר. הֲרֵי אַתְּ עָלַי חֵרֶם, הַנּוֹדֵר אָסוּר. הֲרֵינִי עָלֶיךָ וְאַתְּ עָלַי, שְׁנֵיהֶם אֲסוּרִין. וּשְׁנֵיהֶם מֻתָּרִין בְּדָבָר שֶׁל עוֹלֵי בָבֶל, וַאֲסוּרִין בְּדָבָר שֶׁל אוֹתָהּ הָעִיר: 
+
+וְאֵיזֶהוּ דָבָר שֶׁל עוֹלֵי בָבֶל, כְּגוֹן הַר הַבַּיִת וְהָעֲזָרוֹת וְהַבּוֹר שֶׁבְּאֶמְצַע הַדֶּרֶךְ. וְאֵיזֶהוּ דָבָר שֶׁל אוֹתָהּ הָעִיר, כְּגוֹן הָרְחָבָה וְהַמֶּרְחָץ, וּבֵית הַכְּנֶסֶת וְהַתֵּבָה וְהַסְּפָרִים. וְהַכּוֹתֵב חֶלְקוֹ לַנָּשִׂיא. רַבִּי יְהוּדָה אוֹמֵר, אֶחָד כּוֹתֵב לַנָּשִׂיא וְאֶחָד כּוֹתֵב לְהֶדְיוֹט. מַה בֵּין כּוֹתֵב לַנָּשִׂיא לְכוֹתֵב לְהֶדְיוֹט, שֶׁהַכּוֹתֵב לַנָּשִׂיא אֵינוֹ צָרִיךְ לְזַכּוֹת. וַחֲכָמִים אוֹמְרִים, אֶחָד זֶה וְאֶחָד זֶה צְרִיכִין לְזַכּוֹת. לֹא דִבְּרוּ בַנָּשִׂיא אֶלָּא בַהֹוֶה. רַבִּי יְהוּדָה אוֹמֵר, אֵין אַנְשֵׁי גָלִיל צְרִיכִין לִכְתֹּב, שֶׁכְּבָר כָּתְבוּ אֲבוֹתֵיהֶם עַל יְדֵיהֶם: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲבֵרוֹ וְאֵין לוֹ מַה יֹּאכַל, נוֹתְנוֹ לְאַחֵר לְשׁוּם מַתָּנָה, וְהַלָּה מֻתָּר בָּהּ. מַעֲשֶׂה בְאֶחָד בְּבֵית חוֹרוֹן שֶׁהָיָה אָבִיו מֻדָּר הֵימֶנּוּ הֲנָאָה, וְהָיָה מַשִּׂיא אֶת בְּנוֹ, וְאָמַר לַחֲבֵרוֹ, חָצֵר וּסְעוּדָה נְתוּנִים לְךָ בְמַתָּנָה, וְאֵינָן לְפָנֶיךָ אֶלָּא כְדֵי שֶׁיָּבֹא אַבָּא וְיֹאכַל עִמָּנוּ בַּסְּעוּדָה. אָמַר לוֹ, אִם שֶׁלִּי הֵם, הֲרֵי הֵם מֻקְדָּשִׁין לַשָּׁמָיִם. אָמַר לוֹ, לֹא נָתַתִּי אֶת שֶׁלִּי שֶׁתַּקְדִּישֵׁם לַשָּׁמָיִם. אָמַר לוֹ, לֹא נָתַתָּ לִּי אֶת שֶׁלְּךָ אֶלָּא שֶׁתְּהֵא אַתָּה וְאָבִיךָ אוֹכְלִים וְשׁוֹתִים וּמִתְרַצִּים זֶה לָזֶה, וִיהֵא עָוֹן תָּלוּי בְּרֹאשׁוֹ. וּכְשֶׁבָּא דָבָר לִפְנֵי חֲכָמִים, אָמְרוּ, כָּל מַתָּנָה שֶׁאֵינָהּ שֶׁאִם הִקְדִּישָׁהּ אֵינָהּ מְקֻדֶּשֶׁת, אֵינָהּ מַתָּנָה: 
+
+
+Chapter 6
+
+הַנּוֹדֵר מִן הַמְבֻשָּׁל, מֻתָּר בַּצָּלִי וּבַשָּׁלוּק. אָמַר קוֹנָם תַּבְשִׁיל שֶׁאֵינִי טוֹעֵם, אָסוּר בְּמַעֲשֵׂה קְדֵרָה רַךְ, וּמֻתָּר בְּעָבֶה וּמֻתָּר בְּבֵיצַת טְרָמִיטָא, וּבִדְלַעַת הָרְמוּצָה: 
+
+הַנּוֹדֵר מִמַּעֲשֵׂה קְדֵרָה, אֵינוֹ אָסוּר אֶלָּא מִמַּעֲשֵׂה רְתַחְתָּה. אָמַר, קוֹנָם הַיּוֹרֵד לַקְּדֵרָה שֶׁאֵינִי טוֹעֵם, אָסוּר בְּכָל הַמִּתְבַּשְּׁלִין בַּקְּדֵרָה: 
+
+מִן הַכָּבוּשׁ, אֵינוֹ אָסוּר אֶלָּא מִן הַכָּבוּשׁ שֶׁל יָרָק. כָּבוּשׁ שֶׁאֵינִי טוֹעֵם, אָסוּר בְּכָל הַכְּבוּשִׁים. מִן הַשָּׁלוּק, אֵינוֹ אָסוּר אֶלָּא מִן הַשָּׁלוּק שֶׁל בָּשָׂר. שָׁלוּק שֶׁאֵינִי טוֹעֵם, אָסוּר בְּכָל הַשְּׁלָקִים. מִן הַצָּלִי, אֵינוֹ אָסוּר אֶלָּא מִן הַצָּלִי שֶׁל בָּשָׂר, דִּבְרֵי רַבִּי יְהוּדָה. צָלִי שֶׁאֵינִי טוֹעֵם, אָסוּר בְּכָל הַצְּלוּיִים. מִן הַמָּלִיחַ, אֵינוֹ אָסוּר אֶלָּא מִן הַמָּלִיחַ שֶׁל דָּג. מָלִיחַ שֶׁאֵינִי טוֹעֵם, אָסוּר בְּכָל הַמְּלוּחִים: 
+
+דָּג דָּגִים שֶׁאֵינִי טוֹעֵם, אָסוּר בָּהֶן, בֵּין גְּדוֹלִים בֵּין קְטַנִּים, בֵּין מְלוּחִין בֵּין טְפֵלִין, בֵּין חַיִּין בֵּין מְבֻשָּׁלִין, וּמֻתָּר בְּטָרִית טְרוּפָה וּבְצִיר. הַנּוֹדֵר מִן הַצַּחֲנָה, אָסוּר בְּטָרִית טְרוּפָה, וּמֻתָּר בְּצִיר וּבְמֻרְיָס. הַנּוֹדֵר מִטָּרִית טְרוּפָה, אָסוּר בְּצִיר וּבְמֻרְיָס: 
+
+הַנּוֹדֵר מִן הֶחָלָב, מֻתָּר בַּקּוּם. וְרַבִּי יוֹסֵי אוֹסֵר. מִן הַקּוּם, מֻתָּר בֶּחָלָב. אַבָּא שָׁאוּל אוֹמֵר, הַנּוֹדֵר מִן הַגְּבִינָה, אָסוּר בָּהּ בֵּין מְלוּחָה בֵּין טְפֵלָה: 
+
+הַנּוֹדֵר מִן הַבָּשָׂר, מֻתָּר בַּרֹטֶב וּבַקִּפָּה. וְרַבִּי יְהוּדָה אוֹסֵר. אָמַר רַבִּי יְהוּדָה, מַעֲשֶׂה וְאָסַר עָלַי רַבִּי טַרְפוֹן בֵּיצִים שֶׁנִּתְבַּשְּׁלוּ עִמּוֹ. אָמְרוּ לוֹ, וְכֵן הַדָּבָר, אֵימָתַי, בִּזְמַן שֶׁיֹּאמַר בָּשָׂר זֶה עָלָי, שֶׁהַנּוֹדֵר מִן הַדָּבָר וְנִתְעָרֵב בְּאַחֵר, אִם יֶשׁ בּוֹ בְנוֹתֵן טַעַם, אָסוּר: 
+
+הַנּוֹדֵר מִן הַיַּיִן, מֻתָּר בְּתַבְשִׁיל שֶׁיֶּשׁ בּוֹ טַעַם יַיִן. אָמַר קוֹנָם יַיִן זֶה שֶׁאֵינִי טוֹעֵם, וְנָפַל לְתַבְשִׁיל, אִם יֶשׁ בּוֹ בְנוֹתֵן טַעַם, הֲרֵי זֶה אָסוּר. הַנּוֹדֵר מִן הָעֲנָבִים, מֻתָּר בְּיַיִן. מִן הַזֵּיתִים, מֻתָּר בְּשֶׁמֶן. אָמַר קוֹנָם זֵיתִים וַעֲנָבִים אֵלּוּ שֶׁאֵינִי טוֹעֵם, אָסוּר בָּהֶן וּבַיּוֹצֵא מֵהֶן: 
+
+הַנּוֹדֵר מִן הַתְּמָרִים, מֻתָּר בִּדְבַשׁ תְּמָרִים. מִסִּתְוָנִיּוֹת, מֻתָּר בְּחֹמֶץ סִתְוָנִיּוֹת. רַבִּי יְהוּדָה בֶן בְּתֵירָא אוֹמֵר, כָּל שֶׁשֵּׁם תּוֹלַדְתּוֹ קְרוּיָה עָלָיו וְנוֹדֵר הֵימֶנּוּ, אָסוּר אַף בַּיּוֹצֵא הֵימֶנּוּ. וַחֲכָמִים מַתִּירִין: 
+
+הַנּוֹדֵר מִן הַיַּיִן, מֻתָּר בְּיֵין תַּפּוּחִים. מִן הַשֶּׁמֶן, מֻתָּר בְּשֶׁמֶן שֻׁמְשְׁמִין. מִן הַדְּבַשׁ, מֻתָּר בִּדְבַשׁ תְּמָרִים. מִן הַחֹמֶץ, מֻתָּר בְּחֹמֶץ סִתְוָנִיּוֹת. מִן הַכְּרֵשִׁין, מֻתָּר בְּקַפְלוֹטוֹת. מִן הַיָּרָק, מֻתָּר בְּיַרְקוֹת הַשָּׂדֶה, מִפְּנֵי שֶׁהוּא שֵׁם לְוָאי: 
+
+מִן הַכְּרוּב, אָסוּר בְּאִסְפַּרְגּוֹס. מִן הָאִסְפַּרְגּוֹס, מֻתָּר בִּכְרוּב. מִן הַגְּרִיסִים, אָסוּר מִן הַמִּקְפָּה, וְרַבִּי יוֹסֵי מַתִּיר. מִן הַמִּקְפָּה, מֻתָּר בִּגְרִיסִין. מִן הַמִּקְפָּה, אָסוּר בְּשׁוּם, וְרַבִּי יוֹסֵי מַתִּיר. מִן הַשּׁוּם, מֻתָּר בְּמִקְפָּה. מִן הָעֲדָשִׁים, אָסוּר בַּאֲשִׁישִׁין, וְרַבִּי יוֹסֵי מַתִּיר. מִן הָאֲשִׁישִׁים, מֻתָּר בַּעֲדָשִׁים. חִטָּה חִטִּים שֶׁאֵינִי טוֹעֵם, אָסוּר בָּהֶן בֵּין קֶמַח בֵּין פָּת. גְּרִיס גְּרִיסִין שֶׁאֵינִי טוֹעֵם, אָסוּר בָּהֶן בֵּין חַיִּין בֵּין מְבֻשָּׁלִים. רַבִּי יְהוּדָה אוֹמֵר, קוֹנָם גְּרִיס אוֹ חִטָּה שֶׁאֵינִי טוֹעֵם, מֻתָּר לָכוֹס חַיִּים: 
+
+
+Chapter 7
+
+הַנּוֹדֵר מִן הַיָּרָק, מֻתָּר בִּדְלוּעִין. וְרַבִּי עֲקִיבָא אוֹסֵר. אָמְרוּ לוֹ לְרַבִּי עֲקִיבָא, וַהֲלֹא אוֹמֵר אָדָם לִשְׁלוּחוֹ קַח לִי יָרָק וְהוּא אוֹמֵר לֹא מָצָאתִי אֶלָּא דְלוּעִין. אָמַר לָהֶם, כֵּן הַדָּבָר, אוֹ שֶׁמָּא אוֹמֵר הוּא לוֹ לֹא מָצָאתִי אֶלָּא קִטְנִית, אֶלָּא שֶׁהַדְּלוּעִין בִּכְלָל יָרָק, וְקִטְנִית אֵינָן בִּכְלָל יָרָק. וְאָסוּר בְּפוֹל הַמִּצְרִי לַח, וּמֻתָּר בַּיָּבֵשׁ: 
+
+הַנּוֹדֵר מִן הַדָּגָן, אָסוּר בְּפוֹל הַמִּצְרִי יָבֵשׁ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ אָסוּר אֶלָּא בַחֲמֵשֶׁת הַמִּינִין. רַבִּי מֵאִיר אוֹמֵר, הַנּוֹדֵר מִן הַתְּבוּאָה, אֵינוֹ אָסוּר אֶלָּא מֵחֲמֵשֶׁת הַמִּינִין. אֲבָל הַנּוֹדֵר מִן הַדָּגָן, אָסוּר בַּכֹּל, וּמֻתָּר בְּפֵרוֹת הָאִילָן וּבְיָרָק: 
+
+הַנּוֹדֵר מִן הַכְּסוּת, מֻתָּר בְּשַׂק, בִּירִיעָה, וּבַחֲמִילָה. אָמַר קוֹנָם צֶמֶר עוֹלֶה עָלָי, מֻתָּר לְהִתְכַּסּוֹת בְּגִזֵּי צֶמֶר. פִּשְׁתָּן עוֹלֶה עָלָי, מֻתָּר לְהִתְכַּסּוֹת בַּאֲנִיצֵי פִשְׁתָּן. רַבִּי יְהוּדָה אוֹמֵר, הַכֹּל לְפִי הַנּוֹדֵר. טָעַן וְהִזִּיעַ וְהָיָה רֵיחוֹ קָשֶׁה, אָמַר קוֹנָם צֶמֶר וּפִשְׁתִּים עוֹלֶה עָלָי, מֻתָּר לְהִתְכַּסּוֹת וְאָסוּר לְהַפְשִׁיל לַאֲחוֹרָיו: 
+
+הַנּוֹדֵר מִן הַבַּיִת, מֻתָּר בָּעֲלִיָּה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, עֲלִיָּה בִּכְלָל הַבָּיִת. הַנּוֹדֵר מִן הָעֲלִיָּה, מֻתָּר בַּבָּיִת: 
+
+הַנּוֹדֵר מִן הַמִּטָּה, מֻתָּר בְּדַרְגָּשׁ, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, דַּרְגָּשׁ בִּכְלָל מִטָּה. הַנּוֹדֵר מִן הַדַּרְגָּשׁ, מֻתָּר בְּמִטָּה. הַנּוֹדֵר מִן הָעִיר, מֻתָּר לִכָּנֵס לִתְחוּמָהּ שֶׁל עִיר, וְאָסוּר לִכָּנֵס לְעִבּוּרָהּ. אֲבָל הַנּוֹדֵר מִן הַבַּיִת, אָסוּר מִן הָאֲגַף וְלִפְנִים: 
+
+קוֹנָם פֵּרוֹת הָאֵלּוּ עָלָי, קוֹנָם הֵן עַל פִּי, קוֹנָם הֵן לְפִי, אָסוּר בְּחִלּוּפֵיהֶן וּבְגִדּוּלֵיהֶן. שֶׁאֲנִי אוֹכֵל וְשֶׁאֲנִי טוֹעֵם, מֻתָּר בְּחִלּוּפֵיהֶן וּבְגִדּוּלֵיהֶן, בְּדָבָר שֶׁזַּרְעוֹ כָלֶה. אֲבָל בְּדָבָר שֶׁאֵין זַרְעוֹ כָלֶה, אֲפִלּוּ גִדּוּלֵי גִדּוּלִין אֲסוּרִין: 
+
+הָאוֹמֵר לְאִשְׁתּוֹ, קוֹנָם מַעֲשֵׂה יָדַיִךְ עָלָי, קוֹנָם הֵן עַל פִּי, קוֹנָם הֵן לְפִי, אָסוּר בְּחִלּוּפֵיהֶן וּבְגִדּוּלֵיהֶן. שֶׁאֵינִי אוֹכֵל, שֶׁאֵינִי טוֹעֵם, מֻתָּר בְּחִלּוּפֵיהֶן וּבְגִדּוּלֵיהֶן, בְּדָבָר שֶׁזַּרְעוֹ כָלֶה. אֲבָל בְּדָבָר שֶׁאֵין זַרְעוֹ כָלֶה, אֲפִלּוּ גִדּוּלֵי גִדּוּלִין אֲסוּרִים: 
+
+שֶׁאַתְּ עוֹשָׂה אֵינִי אוֹכֵל עַד הַפֶּסַח, שֶׁאַתְּ עוֹשָׂה אֵינִי מִתְכַּסֶּה עַד הַפֶּסַח, עָשְׂתָה לִפְנֵי הַפֶּסַח, מֻתָּר לֶאֱכֹל וּלְהִתְכַּסּוֹת אַחַר הַפֶּסַח. שֶׁאַתְּ עוֹשָׂה עַד הַפֶּסַח אֵינִי אוֹכֵל, וְשֶׁאַתְּ עוֹשָׂה עַד הַפֶּסַח אֵינִי מִתְכַּסֶּה, עָשְׂתָה לִפְנֵי הַפֶּסַח, אָסוּר לֶאֱכֹל וּלְהִתְכַּסּוֹת אַחַר הַפָּסַח: 
+
+שֶׁאַתְּ נֶהֱנֵית לִי עַד הַפֶּסַח אִם תֵּלְכִי לְבֵית אָבִיךְ עַד הֶחָג, הָלְכָה לִפְנֵי הַפֶּסַח, אֲסוּרָה בַהֲנָאָתוֹ עַד הַפֶּסַח. אַחַר הַפֶּסַח, בְּלֹא יַחֵל דְּבָרוֹ. שֶׁאַתְּ נֶהֱנֵית לִי עַד הֶחָג אִם תֵּלְכִי לְבֵית אָבִיךְ עַד הַפֶּסַח, וְהָלְכָה לִפְנֵי הַפֶּסַח, אֲסוּרָה בַהֲנָאָתוֹ עַד הֶחָג, וּמֻתֶּרֶת לֵילֵךְ אַחַר הַפָּסַח: 
+
+
+Chapter 8
+
+קוֹנָם יַיִן שֶׁאֲנִי טוֹעֵם הַיּוֹם, אֵינוֹ אָסוּר אֶלָּא עַד שֶׁתֶּחְשָׁךְ. שַׁבָּת זוֹ, אָסוּר בְּכָל הַשַּׁבָּת, וְשַׁבָּת שֶׁעָבְרָה. חֹדֶשׁ זֶה, אָסוּר בְּכָל הַחֹדֶשׁ, וְרֹאשׁ חֹדֶשׁ לְהַבָּא. שָׁנָה זוֹ, אָסוּר בְּכָל הַשָּׁנָה, וְרֹאשׁ הַשָּׁנָה לֶעָתִיד לָבֹא. שָׁבוּעַ זֶה, אָסוּר בְּכָל הַשָּׁבוּעַ, וּשְׁבִיעִית שֶׁעָבְרָה. וְאִם אָמַר יוֹם אֶחָד, שַׁבָּת אֶחָת, חֹדֶשׁ אֶחָד, שָׁנָה אֶחָת, שָׁבוּעַ אֶחָד, אָסוּר מִיּוֹם לְיוֹם: 
+
+עַד הַפֶּסַח, אָסוּר עַד שֶׁיַּגִּיעַ. עַד שֶׁיְּהֵא, אָסוּר עַד שֶׁיֵּצֵא. עַד לִפְנֵי הַפֶּסַח, רַבִּי מֵאִיר אוֹמֵר, אָסוּר עַד שֶׁיַּגִּיעַ. רַבִּי יוֹסֵי אוֹמֵר, אָסוּר עַד שֶׁיֵּצֵא: 
+
+עַד הַקָּצִיר, עַד הַבָּצִיר, עַד הַמָּסִיק, אֵינוֹ אָסוּר אֶלָּא עַד שֶׁיַּגִּיעַ. זֶה הַכְּלָל, כֹּל שֶׁזְּמַנּוֹ קָבוּעַ וְאָמַר עַד שֶׁיַּגִּיעַ, אָסוּר עַד שֶׁיַּגִּיּעַ. אָמַר עַד שֶׁיְּהֵא, אָסוּר עַד שֶׁיֵּצֵא. וְכֹל שֶׁאֵין זְמַנּוֹ קָבוּעַ, בֵּין אָמַר עַד שֶׁיְּהֵא, בֵּין אָמַר עַד שֶׁיַּגִּיעַ, אֵינוֹ אָסוּר אֶלָּא עַד שֶׁיַּגִּיעַ: 
+
+עַד הַקַּיִץ, עַד שֶׁיְּהֵא הַקַּיִץ, עַד שֶׁיַתְחִילוּ הָעָם לְהַכְנִיס בַּכַּלְכַּלּוֹת. עַד שֶׁיַּעֲבֹר הַקַּיִץ, עַד שֶׁיְּקַפְּלוּ הַמַּקְצוּעוֹת. עַד הַקָּצִיר, עַד שֶׁיַּתְחִיל הָעָם לִקְצֹר, קְצִיר חִטִּין אֲבָל לֹא קְצִיר שְׂעֹרִים. הַכֹּל לְפִי מְקוֹם נִדְרוֹ, אִם הָיָה בָהָר, בָּהָר, וְאִם הָיָה בַבִּקְעָה, בַּבִּקְעָה: 
+
+עַד הַגְּשָׁמִים, עַד שֶׁיִּהְיוּ הַגְּשָׁמִים, עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָּה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַד שֶׁיַּגִּיעַ זְמַנָּהּ שֶׁל רְבִיעָה. עַד שֶׁיִּפָּסְקוּ גְשָׁמִים, עַד שֶׁיֵּצֵא נִיסָן כֻּלּוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיַּעֲבֹר הַפֶּסַח. קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם הַשָּׁנָה, נִתְעַבְּרָה הַשָּׁנָה, אָסוּר בָּהּ וּבְעִבּוּרָהּ. עַד רֹאשׁ אֲדָר, עַד רֹאשׁ אֲדָר הָרִאשׁוֹן. עַד סוֹף אֲדָר, עַד סוֹף אֲדָר הָרִאשׁוֹן. רַבִּי יְהוּדָה אוֹמֵר, קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם עַד שֶׁיְּהֵא הַפֶּסַח, אֵינוֹ אָסוּר אֶלָּא עַד לֵיל הַפֶּסַח, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לִשְׁתּוֹת יָיִן: 
+
+אָמַר קוֹנָם בָּשָׂר שֶׁאֵינִי טוֹעֵם עַד שֶׁיְּהֵא הַצּוֹם, אֵינוֹ אָסוּר אֶלָּא עַד לֵילֵי צוֹם, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לֶאֱכֹל בָּשָׂר. רַבִּי יוֹסֵי בְנוֹ אוֹמֵר, קוֹנָם שׁוּם שֶׁאֵינִי טוֹעֵם עַד שֶׁתְּהֵא שַׁבָּת, אֵינוֹ אָסוּר אֶלָּא עַד לֵילֵי שַׁבָּת, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא עַד שָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לֶאֱכֹל שׁוּם: 
+
+הָאוֹמֵר לַחֲבֵרוֹ קוֹנָם שֶׁאֲנִי נֶהֱנֶה לְךָ אִם אֵין אַתָּה בָא וְנוֹטֵל לְבָנֶיךָ כּוֹר אֶחָד שֶׁל חִטִּין וּשְׁתֵּי חָבִיּוֹת שֶׁל יַיִן, הֲרֵי זֶה יָכוֹל לְהָפֵר אֶת נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם, וְיֹאמַר לוֹ, כְּלוּם אָמַרְתָּ אֶלָּא מִפְּנֵי כְבוֹדִי, זֶהוּ כְבוֹדִי. וְכֵן הָאוֹמֵר לַחֲבֵרוֹ קוֹנָם שֶׁאַתָּה נֶהֱנֶה לִי אִם אֵין אַתָּה בָא וְנוֹתֵן לִבְנִי כּוֹר אֶחָד שֶׁל חִטִּין וּשְׁתֵּי חָבִיּוֹת שֶׁל יַיִן, רַבִּי מֵאִיר אוֹמֵר, אָסוּר עַד שֶׁיִּתֵּן. וַחֲכָמִים אוֹמְרִים, אַף זֶה יָכוֹל לְהָפֵר אֶת נִדְרוֹ שֶׁלֹּא עַל פִּי חָכָם, וְיֹאמַר לוֹ, הֲרֵי אֲנִי כְאִלּוּ הִתְקַבָּלְתִּי. הָיוּ מְסָרְבִין בּוֹ לָשֵׂאת בַּת אֲחוֹתוֹ וְאָמַר קוֹנָם שֶׁהִיא נֶהֱנֵית לִי לְעוֹלָם, וְכֵן הַמְגָרֵשׁ אֶת אִשְׁתּוֹ וְאָמַר קוֹנָם אִשְׁתִּי נֶהֱנֵית לִי לְעוֹלָם, הֲרֵי אֵלּוּ מֻתָּרוֹת לֵהָנוֹת לוֹ, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא לְשׁוּם אִישׁוּת. הָיָה מְסָרֵב בַּחֲבֵרוֹ שֶׁיֹּאכַל אֶצְלוֹ, אָמַר קוֹנָם לְבֵיתְךָ שֶׁאֵינִי נִכְנָס, טִפַּת צוֹנֵן שֶׁאֵינִי טוֹעֵם לָךְ, מֻתָּר לִכָּנֵס לְבֵיתוֹ וְלִשְׁתּוֹת מִמֶּנּוּ צוֹנֵן, שֶׁלֹּא נִתְכַּוֵּן זֶה אֶלָּא לְשׁוּם אֲכִילָה וּשְׁתִיָּה: 
+
+
+Chapter 9
+
+רַבִּי אֱלִיעֶזֶר אוֹמֵר, פּוֹתְחִין לָאָדָם בִּכְבוֹד אָבִיו וְאִמּוֹ. וַחֲכָמִים אוֹסְרִין. אָמַר רַבִּי צָדוֹק, עַד שֶׁפּוֹתְחִין לוֹ בִכְבוֹד אָבִיו וְאִמּוֹ, יִפְתְּחוּ לוֹ בִכְבוֹד הַמָּקוֹם, אִם כֵּן אֵין נְדָרִים. וּמוֹדִים חֲכָמִים לְרַבִּי אֱלִיעֶזֶר בְּדָבָר שֶׁבֵּינוֹ לְבֵין אָבִיו וְאִמּוֹ, שֶׁפּוֹתְחִין לוֹ בִּכְבוֹד אָבִיו וְאִמּוֹ: 
+
+וְעוֹד אָמַר רַבִּי אֱלִיעֶזֶר, פּוֹתְחִין בְּנוֹלָד. וַחֲכָמִים אוֹסְרִין. כֵּיצַד. אָמַר, קוֹנָם שֶׁאֵינִי נֶהֱנֶה לְאִישׁ פְּלוֹנִי, וְנַעֲשָׂה סוֹפֵר, אוֹ שֶׁהָיָה מַשִּׂיא אֶת בְּנוֹ בְקָרוֹב, וְאָמַר, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא נַעֲשֶׂה סוֹפֵר אוֹ שֶׁהוּא מַשִּׂיא אֶת בְּנוֹ בְקָרוֹב, לֹא הָיִיתִי נוֹדֵר. קוֹנָם לְבַיִת זֶה שֶׁאֵינִי נִכְנָס, וְנַעֲשָׂה בֵית הַכְּנֶסֶת, וְאָמַר, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא נַעֲשֶׂה בֵית הַכְּנֶסֶת לֹא הָיִיתִי נוֹדֵר, רַבִּי אֱלִיעֶזֶר מַתִּיר, וַחֲכָמִים אוֹסְרִין: 
+
+רַבִּי מֵאִיר אוֹמֵר, יֵשׁ דְּבָרִים שֶׁהֵן כְּנוֹלָד וְאֵינָן כְּנוֹלָד, וְאֵין חֲכָמִים מוֹדִים לוֹ. כֵּיצַד. אָמַר, קוֹנָם שֶׁאֵינִי נוֹשֵׂא אֶת פְּלוֹנִית, שֶׁאָבִיהָ רָע. אָמְרוּ לוֹ, מֵת אוֹ שֶׁעָשָׂה תְשׁוּבָה. קוֹנָם לְבַיִת זֶה שֶׁאֵינִי נִכְנָס, שֶׁהַכֶּלֶב רַע בְּתוֹכוֹ אוֹ שֶׁהַנָּחָשׁ בְּתוֹכוֹ. אָמְרוּ לוֹ, מֵת הַכֶּלֶב אוֹ שֶׁנֶּהֱרַג הַנָּחָשׁ, הֲרֵי הֵן כְּנוֹלָד וְאֵינָן כְּנוֹלָד, וְאֵין חֲכָמִים מוֹדִים לוֹ: 
+
+וְעוֹד אָמַר רַבִּי מֵאִיר פּוֹתְחִין לוֹ מִן הַכָּתוּב שֶׁבַּתּוֹרָה וְאוֹמְרִים לוֹ, אִלּוּ הָיִיתָ יוֹדֵעַ שֶׁאַתָּה עוֹבֵר עַל לֹא תִקֹּם וְעַל לֹא תִטֹּר (ויקרא יט), וְעַל לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ (שם), וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ (שם), וְחֵי אָחִיךָ עִמָּךְ (שם כה), שֶׁמָּא יֵעָנִי וְאֵין אַתָּה יָכוֹל לְפַרְנְסוֹ. אָמַר, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵן, לֹא הָיִיתִי נוֹדֵר, הֲרֵי זֶה מֻתָּר: 
+
+פּוֹתְחִין לָאָדָם בִּכְתֻבַּת אִשְׁתּוֹ. וּמַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מֵאִשְׁתּוֹ הֲנָאָה וְהָיְתָה כְתֻבָּתָהּ אַרְבַּע מֵאוֹת דִּינָרִין, וּבָא לִפְנֵי רַבִּי עֲקִיבָא וְחִיְּבוֹ לִתֵּן לָהּ כְּתֻבָּתָהּ. אָמַר לוֹ, רַבִּי, שְׁמֹנֶה מֵאוֹת דִּינָרִין הִנִּיחַ אַבָּא, וְנָטַל אָחִי אַרְבַּע מֵאוֹת וַאֲנִי אַרְבַּע מֵאוֹת, לֹא דַיָּהּ שֶׁתִּטֹּל הִיא מָאתַיִם, וַאֲנִי מָאתָיִם. אָמַר לוֹ רַבִּי עֲקִיבָא, אֲפִלּוּ אַתָּה מוֹכֵר שְׂעַר רֹאשְׁךָ, אַתָּה נוֹתֵן לָהּ כְּתֻבָּתָהּ. אָמַר לוֹ, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁהוּא כֵן, לֹא הָיִיתִי נוֹדֵר, וְהִתִּירָהּ רַבִּי עֲקִיבָא: 
+
+פּוֹתְחִין בְּיָמִים טוֹבִים וּבְשַׁבָּתוֹת. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים, אוֹתָן הַיָּמִים מֻתָּרִין וּשְׁאָר כָּל הַיָּמִים אֲסוּרִין, עַד שֶׁבָּא רַבִּי עֲקִיבָא וְלִמֵּד, שֶׁהַנֶּדֶר שֶׁהֻתַּר מִקְצָתוֹ, הֻתַּר כֻּלּוֹ: 
+
+כֵּיצַד. אָמַר, קוֹנָם שֶׁאֵינִי נֶהֱנֶה לְכֻלְּכֶם, הֻתַּר אֶחָד מֵהֶן, הֻתְּרוּ כֻלָּן. שֶׁאֵינִי נֶהֱנֶה לָזֶה וְלָזֶה, הֻתַּר הָרִאשׁוֹן, הֻתְּרוּ כֻלָּן. הֻתַּר הָאַחֲרוֹן, הָאַחֲרוֹן מֻתָּר, וְכֻלָּן אֲסוּרִין. הֻתַּר הָאֶמְצָעִי, הֵימֶנּוּ וּלְמַטָּה מֻתָּר, הֵימֶנּוּ וּלְמַעְלָה אָסוּר. שֶׁאֵינִי נֶהֱנֶה לָזֶה קָרְבָּן וְלָזֶה קָרְבָּן, צְרִיכִין פֶּתַח לְכָל אֶחָד וְאֶחָד: 
+
+קוֹנָם יַיִן שֶׁאֵינִי טוֹעֵם, שֶׁהַיַּיִן רַע לַמֵּעָיִם, אָמְרוּ לוֹ, וַהֲלֹא הַמְיֻשָּׁן יָפֶה לַמֵּעָיִם, הֻתַּר בַּמְיֻשָּׁן. וְלֹא בַמְיֻשָּׁן בִּלְבַד הֻתַּר, אֶלָּא בְכָל הַיָּיִן. קוֹנָם בָּצָל שֶׁאֵינִי טוֹעֵם, שֶׁהַבָּצָל רַע לַלֵּב. אָמְרוּ לוֹ, הֲלֹא הַכֻּפְרִי יָפֶה לַלֵּב, הֻתַּר בַּכֻּפְרִי. וְלֹא בַכֻּפְרִי בִלְבַד הֻתַּר, אֶלָּא בְכָל הַבְּצָלִים. מַעֲשֶׂה הָיָה, וְהִתִּירוֹ רַבִּי מֵאִיר בְּכָל הַבְּצָלִים: 
+
+פּוֹתְחִין לָאָדָם בִּכְבוֹד עַצְמוֹ וּבִכְבוֹד בָּנָיו. אוֹמְרִים לוֹ, אִלּוּ הָיִיתָ יוֹדֵעַ שֶׁלְּמָחָר אוֹמְרִין עָלֶיךָ כָּךְ הִיא וִסְתּוֹ שֶׁל פְּלוֹנִי, מְגָרֵשׁ אֶת נָשָׁיו, וְעַל בְּנוֹתֶיךָ יִהְיוּ אוֹמְרִין בְּנוֹת גְּרוּשׁוֹת הֵן, מָה רָאֲתָה אִמָּן שֶׁל אֵלּוּ לְהִתְגָּרֵשׁ, וְאָמַר, אִלּוּ הָיִיתִי יוֹדֵעַ שֶׁכֵּן, לֹא הָיִיתִי נוֹדֵר, הֲרֵי זֶה מֻתָּר: 
+
+קוֹנָם שֶׁאֵינִי נוֹשֵׂא אֶת פְּלוֹנִית כְּעוּרָה, וַהֲרֵי הִיא נָאָה. שְׁחוֹרָה, וַהֲרֵי הִיא לְבָנָה. קְצָרָה, וַהֲרֵי הִיא אֲרֻכָּה, מֻתָּר בָּהּ. לֹא מִפְּנֵי שֶׁהִיא כְעוּרָה וְנַעֲשֵׂית נָאָה, שְׁחוֹרָה וְנַעֲשֵׂית לְבָנָה, קְצָרָה וְנַעֲשֵׂית אֲרֻכָּה, אֶלָּא שֶׁהַנֶּדֶר טָעוּת. וּמַעֲשֶׂה בְאֶחָד שֶׁנָּדַר מִבַּת אֲחוֹתוֹ הֲנָיָה, וְהִכְנִיסוּהָ לְבֵית רַבִּי יִשְׁמָעֵאל וְיִפּוּהָ. אָמַר לוֹ רַבִּי יִשְׁמָעֵאל, בְּנִי, לָזוֹ נָדָרְתָּ. אָמַר לוֹ, לָאו. וְהִתִּירוֹ רַבִּי יִשְׁמָעֵאל. בְּאוֹתָהּ שָׁעָה בָּכָה רַבִּי יִשְׁמָעֵאל וְאָמַר, בְּנוֹת יִשְׂרָאֵל נָאוֹת הֵן, אֶלָּא שֶׁהָעֲנִיּוּת מְנַוַּלְתָּן. וּכְשֶׁמֵּת רַבִּי יִשְׁמָעֵאל, הָיוּ בְנוֹת יִשְׂרָאֵל נוֹשְׂאוֹת קִינָה וְאוֹמְרוֹת, בְּנוֹת יִשְׂרָאֵל אֶל רַבִּי יִשְׁמָעֵאל בְּכֶינָה. וְכֵן הוּא אוֹמֵר בְּשָׁאוּל (שמואל ב א) בְּנוֹת יִשְׂרָאֵל אֶל שָׁאוּל בְּכֶינָה: 
+
+
+Chapter 10
+
+נַעֲרָה הַמְאֹרָסָה, אָבִיהָ וּבַעְלָהּ מְפֵרִין נְדָרֶיהָ. הֵפֵר הָאָב וְלֹא הֵפֵר הַבַּעַל, הֵפֵר הַבַּעַל וְלֹא הֵפֵר הָאָב, אֵינוֹ מוּפָר, וְאֵין צָרִיךְ לוֹמַר שֶׁקִּיֵּם אֶחָד מֵהֶן: 
+
+מֵת הָאָב, לֹא נִתְרוֹקְנָה רְשׁוּת לַבָּעַל. מֵת הַבַּעַל, נִתְרוֹקְנָה רְשׁוּת לָאָב. בָּזֶה יָפֶה כֹחַ הָאָב מִכֹּחַ הַבָּעַל. בְּדָבָר אַחֵר יָפֶה כֹחַ הַבַּעַל מִכֹּחַ הָאָב, שֶׁהַבַּעַל מֵפֵר בְּבֶגֶר, וְהָאָב אֵינוֹ מֵפֵר בְּבָגֶר: 
+
+נָדְרָה וְהִיא אֲרוּסָה, נִתְגָּרְשָׁה בוֹ בַיּוֹם, נִתְאָרְסָה בוֹ בַיּוֹם, אֲפִלּוּ לְמֵאָה, אָבִיהָ וּבַעְלָהּ הָאַחֲרוֹן מְפֵרִין נְדָרֶיהָ. זֶה הַכְּלָל, כֹּל שֶׁלֹּא יָצָאת לִרְשׁוּת עַצְמָהּ שָׁעָה אֶחָת, אָבִיהָ וּבַעְלָהּ הָאַחֲרוֹן מְפֵרִין נְדָרֶיהָ: 
+
+דֶּרֶךְ תַּלְמִידֵי חֲכָמִים, עַד שֶׁלֹּא הָיְתָה בִתּוֹ יוֹצְאָה מֵאֶצְלוֹ, אוֹמֵר לָהּ, כָּל נְדָרִים שֶׁנָּדַרְתְּ בְּתוֹךְ בֵּיתִי, הֲרֵי הֵן מוּפָרִין. וְכֵן הַבַּעַל עַד שֶׁלֹּא תִכָּנֵס לִרְשׁוּתוֹ, אוֹמֵר לָהּ, כָּל נְדָרִים שֶׁנָּדַרְתְּ עַד שֶׁלֹּא תִכָּנְסִי לִרְשׁוּתִי, הֲרֵי הֵן מוּפָרִין, שֶׁמִּשֶּׁתִּכָּנֵס לִרְשׁוּתוֹ אֵינוֹ יָכוֹל לְהָפֵר: 
+
+בּוֹגֶרֶת שֶׁשָּׁהֲתָה שְׁנֵים עָשָׂר חֹדֶשׁ, וְאַלְמָנָה שְׁלשִׁים יוֹם, רַבִּי אֱלִיעֶזֶר אוֹמֵר, הוֹאִיל וּבַעְלָהּ חַיָּב בִּמְזוֹנוֹתֶיהָ, יָפֵר. וַחֲכָמִים אוֹמְרִים, אֵין הַבַּעַל מֵפֵר, עַד שֶׁתִּכָּנֵס לִרְשׁוּתוֹ: 
+
+שׁוֹמֶרֶת יָבָם, בֵּין לְיָבָם אֶחָד בֵּין לִשְׁנֵי יְבָמִין, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יָפֵר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, לְאֶחָד אֲבָל לֹא לִשְׁנָיִם. רַבִּי עֲקִיבָא אוֹמֵר, לֹא לְאֶחָד וְלֹא לִשְׁנָיִם. אָמַר רַבִּי אֱלִיעֶזֶר, מָה אִם אִשָּׁה, שֶׁקָּנָה הוּא לְעַצְמוֹ, הֲרֵי הוּא מֵפֵר נְדָרֶיהָ, אִשָּׁה שֶׁהִקְנוּ לוֹ מִן הַשָּׁמַיִם, אֵינוֹ דִין שֶׁיָּפֵר נְדָרֶיהָ. אָמַר לוֹ רַבִּי עֲקִיבָא, לֹא, אִם אָמַרְתָּ בְאִשָּׁה שֶׁקָּנָה הוּא לְעַצְמוֹ, שֶׁאֵין לַאֲחֵרִים בָּהּ רְשׁוּת, תֹּאמַר בְּאִשָּׁה שֶׁהִקְנוּ לוֹ מִן הַשָּׁמַיִם, שֶׁיֵּשׁ לַאֲחֵרִים בָּהּ רְשׁוּת. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ, עֲקִיבָא, דְּבָרֶיךָ בִשְׁנֵי יְבָמִין. מָה אַתָּה מֵשִׁיב עַל יָבָם אֶחָד. אָמַר לוֹ, אֵין הַיְבָמָה גְמוּרָה לַיָּבָם כְּשֵׁם שֶׁהָאֲרוּסָה גְמוּרָה לְאִישָׁהּ: 
+
+הָאוֹמֵר לְאִשְׁתּוֹ, כָּל הַנְּדָרִים שֶׁתִּדְּרִי מִכָּאן עַד שֶׁאָבֹא מִמָּקוֹם פְּלוֹנִי, הֲרֵי הֵן קַיָּמִין, לֹא אָמַר כְּלוּם. הֲרֵי הֵן מוּפָרִין, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מוּפָר. וַחֲכָמִים אוֹמְרִים, אֵינוֹ מוּפָר. אָמַר רַבִּי אֱלִיעֶזֶר, אִם הֵפֵר נְּדָרִים שֶׁבָּאוּ לִכְלָל אִסּוּר, לֹא יָפֵר נְדָרִים שֶׁלֹּא בָאוּ לִכְלָל אִסּוּר. אָמְרוּ לוֹ, הֲרֵי הוּא אוֹמֵר, אִישָׁהּ יְקִימֶנּוּ וְאִישָׁהּ יְפֵרֶנּוּ (במדבר ל), אֶת שֶׁבָּא לִכְלָל הָקֵם, בָּא לִכְלָל הָפֵר. לֹא בָא לִכְלָל הָקֵם, לֹא בָא לִכְלָל הָפֵר: 
+
+הֲפָרַת נְדָרִים, כָּל הַיּוֹם. יֵשׁ בַּדָּבָר לְהָקֵל וּלְהַחֲמִיר. כֵּיצַד. נָדְרָה בְּלֵילֵי שַׁבָּת, יָפֵר בְּלֵילֵי שַׁבָּת וּבְיוֹם הַשַּׁבָּת עַד שֶׁתֶּחְשָׁךְ. נָדְרָה עִם חֲשֵׁכָה, מֵפֵר עַד שֶׁלֹּא תֶחְשַׁךְ. שֶׁאִם חָשְׁכָה וְלֹא הֵפֵר, אֵינוֹ יָכוֹל לְהָפֵר: 
+
+
+Chapter 11
+
+וְאֵלּוּ נְדָרִים שֶׁהוּא מֵפֵר, דְּבָרִים שֶׁיֵּשׁ בָּהֶם עִנּוּי נֶפֶשׁ, אִם אֶרְחָץ וְאִם לֹא אֶרְחָץ, אִם אֶתְקַשֵּׁט וְאִם לֹא אֶתְקַשֵּׁט. אָמַר רַבִּי יוֹסֵי, אֵין אֵלּוּ נִדְרֵי עִנּוּי נָפֶשׁ: 
+
+וְאֵלּוּ הֵם נִדְרֵי עִנּוּי נֶפֶשׁ. אָמְרָה, קוֹנָם פֵּרוֹת הָעוֹלָם עָלָי, הֲרֵי זֶה יָכוֹל לְהָפֵר. פֵּרוֹת מְדִינָה עָלָי, יָבִיא לָהּ מִמְּדִינָה אַחֶרֶת. פֵּרוֹת חֶנְוָנִי זֶה עָלָי, אֵינוֹ יָכוֹל לְהָפֵר. וְאִם לֹא הָיְתָה פַרְנָסָתוֹ אֶלָּא מִמֶּנּוּ, הֲרֵי זֶה יָפֵר, דִּבְרֵי רַבִּי יוֹסֵי: 
+
+קוֹנָם שֶׁאֵינִי נֶהֱנָה לַבְּרִיּוֹת, אֵינוֹ יָכוֹל לְהָפֵר, וִיכוֹלָה הִיא לֵהָנוֹת בְּלֶקֶט וּבְשִׁכְחָה וּבְפֵאָה. קוֹנָם כֹּהֲנִים וּלְוִיִּם נֶהֱנִים לִי, יִטְּלוּ עַל כָּרְחוֹ. כֹּהֲנִים אֵלּוּ וּלְוִיִּם אֵלּוּ נֶהֱנִים לִי, יִטְּלוּ אֲחֵרִים: 
+
+קוֹנָם שֶׁאֵינִי עוֹשָׂה עַל פִּי אַבָּא, וְעַל פִּי אָבִיךָ, וְעַל פִּי אָחִי, וְעַל פִּי אָחִיךָ, אֵינוֹ יָכוֹל לְהָפֵר. שֶׁאֵינִי עוֹשָׂה עַל פִּיךָ, אֵינוֹ צָרִיךְ לְהָפֵר. רַבִּי עֲקִיבָא אוֹמֵר, יָפֵר, שֶׁמָּא תַעְדִּיף עָלָיו יוֹתֵר מִן הָרָאוּי לוֹ. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, יָפֵר, שֶׁמָּא יְגָרְשֶׁנָּה וּתְהִי אֲסוּרָה עָלָיו: 
+
+נָדְרָה אִשְׁתּוֹ וְסָבוּר שֶׁנָּדְרָה בִתּוֹ, נָדְרָה בִתּוֹ וְסָבוּר שֶׁנָּדְרָה אִשְׁתּוֹ, נָדְרָה בְנָזִיר וְסָבוּר שֶׁנָּדְרָה בְקָרְבָּן, נָדְרָה בְקָרְבָּן וְסָבוּר שֶׁנָּדְרָה בְנָזִיר, נָדְרָה מִן הַתְּאֵנִים וְסָבוּר שֶׁנָּדְרָה מִן הָעֲנָבִים, נָדְרָה מִן הָעֲנָבִים וְסָבוּר שֶׁנָּדְרָה מִן הַתְּאֵנִים, הֲרֵי זֶה יַחֲזֹר וְיָפֵר: 
+
+אָמְרָה, קוֹנָם תְּאֵנִים וַעֲנָבִים אֵלּוּ שֶׁאֵינִי טוֹעֶמֶת, קִיֵּם לַתְּאֵנִים, כֻּלּוֹ קַיָּם. הֵפֵר לַתְּאֵנִים, אֵינוֹ מוּפָר עַד שֶׁיָּפֵר אַף לָעֲנָבִים. אָמְרָה, קוֹנָם תְּאֵנִים שֶׁאֵינִי טוֹעֶמֶת וַעֲנָבִים שֶׁאֵינִי טוֹעֶמֶת, הֲרֵי אֵלּוּ שְׁנֵי נְדָרִים: 
+
+יוֹדֵעַ אֲנִי שֶׁיֵּשׁ נְדָרִים, אֲבָל אֵינִי יוֹדֵעַ שֶׁיֵּשׁ מְפֵרִין, יָפֵר. יוֹדֵעַ אֲנִי שֶׁיֵּשׁ מְפֵרִין אֲבָל אֵינִי יוֹדֵעַ שֶׁזֶּה נֶדֶר, רַבִּי מֵאִיר אוֹמֵר, לֹא יָפֵר, וַחֲכָמִים אוֹמְרִים, יָפֵר: 
+
+הַמֻּדָּר הֲנָאָה מֵחֲתָנוֹ וְהוּא רוֹצֶה לָתֵת לְבִתּוֹ מָעוֹת, אוֹמֵר לָהּ, הֲרֵי הַמָּעוֹת הָאֵלּוּ נְתוּנִים לָךְ בְּמַתָּנָה וּבִלְבַד שֶׁלֹּא יְהֵא לְבַעְלֵךְ רְשׁוּת בָּהֶן, אֶלָּא מַה שֶּׁאַתְּ נוֹשֵׂאת וְנוֹתֶנֶת בְּפִיךְ: 
+
+וְנֵדֶר אַלְמָנָה וּגְרוּשָׁה יָקוּם עָלֶיהָ (במדבר ל). כֵּיצַד. אָמְרָה, הֲרֵינִי נְזִירָה לְאַחַר שְׁלשִׁים יוֹם, אַף עַל פִּי שֶׁנִּשֵּׂאת בְּתוֹךְ שְׁלשִׁים יוֹם, אֵינוֹ יָכוֹל לְהָפֵר. נָדְרָה וְהִיא בִרְשׁוּת הַבַּעַל, מֵפֵר לָהּ. כֵּיצַד. אָמְרָה, הֲרֵינִי נְזִירָה לְאַחַר שְׁלשִׁים, אַף עַל פִּי שֶׁנִּתְאַלְמְנָה אוֹ נִתְגָּרְשָׁה בְתוֹךְ שְׁלשִׁים, הֲרֵי זֶה מוּפָר. נָדְרָה בוֹ בַיּוֹם, נִתְגָּרְשָׁה בוֹ בַיּוֹם, הֶחֱזִירָהּ בּוֹ בַיּוֹם, אֵינוֹ יָכוֹל לְהָפֵר. זֶה הַכְּלָל, כֹּל שֶׁיָּצָאת לִרְשׁוּת עַצְמָהּ שָׁעָה אַחַת, אֵינוֹ יָכוֹל לְהָפֵר: 
+
+תֵּשַׁע נְעָרוֹת, נִדְרֵיהֶן קַיָּמִין. בּוֹגֶרֶת וְהִיא יְתוֹמָה, נַעֲרָה וּבָגְרָה וְהִיא יְתוֹמָה, נַעֲרָה שֶׁלֹּא בָגְרָה וְהִיא יְתוֹמָה, בּוֹגֶרֶת וּמֵת אָבִיהָ, נַעֲרָה בוֹגֶרֶת וּמֵת אָבִיהָ, נַעֲרָה שֶׁלֹּא בָגְרָה וּמֵת אָבִיהָ, נַעֲרָה שֶׁמֵּת אָבִיהָ וּמִשֶּׁמֵּת אָבִיהָ בָּגְרָה, בּוֹגֶרֶת וְאָבִיהָ קַיָּם, נַעֲרָה בוֹגֶרֶת וְאָבִיהָ קַיָּם. רַבִּי יְהוּדָה אוֹמֵר, אַף הַמַּשִּׂיא בִתּוֹ הַקְּטַנָּה, וְנִתְאַלְמְנָה אוֹ נִתְגָּרְשָׁה וְחָזְרָה אֶצְלוֹ, עֲדַיִן הִיא נַעֲרָה: 
+
+קוֹנָם שֶׁאֵינִי נֶהֱנֵית לְאַבָּא וּלְאָבִיךָ אִם עוֹשָׂה אֲנִי עַל פִּיךָ, שֶׁאֵינִי נֶהֱנֵית לְךָ אִם עוֹשָׂה אֲנִי עַל פִּי אַבָּא, וְעַל פִּי אָבִיךָ, הֲרֵי זֶה יָפֵר: 
+
+בָּרִאשׁוֹנָה הָיוּ אוֹמְרִים, שָׁלשׁ נָשִׁים יוֹצְאוֹת וְנוֹטְלוֹת כְּתֻבָּה, הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, שָׁמַיִם בֵּינִי לְבֵינֶךָ, נְטוּלָה אֲנִי מִן הַיְּהוּדִים. חָזְרוּ לוֹמַר, שֶׁלֹּא תְהֵא אִשָּׁה נוֹתֶנֶת עֵינֶיהָ בְאַחֵר וּמְקַלְקֶלֶת עַל בַּעְלָהּ. אֶלָּא הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, תָּבִיא רְאָיָה לִדְבָרֶיהָ. שָׁמַיִם בֵּינִי לְבֵינֶךָ, יַעֲשׂוּ דֶרֶךְ בַּקָּשָׁה. נְטוּלָה אֲנִי מִן הַיְּהוּדִים, יָפֵר חֶלְקוֹ, וּתְהֵא מְשַׁמַּשְׁתּוֹ, וּתְהֵא נְטוּלָה מִן הַיְּהוּדִים: 
diff --git "a/txt/Mishnah/Seder Nashim/Mishnah Sotah/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].txt" "b/txt/Mishnah/Seder Nashim/Mishnah Sotah/English/Le Talmud de J\303\251rusalem, traduit par Moise Schwab, 1878-1890 [fr].txt"
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+Mishnah Sotah
+משנה סוטה
+Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]
+https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI
+
+Mishnah Sotah
+
+
+
+Chapter 1
+
+Si un mari a exprimé ses sentiments de jalousie à l’égard de sa femme, R. Eléazar lui prescrit de l’exprimer par devant deux témoins (pour pouvoir ensuite faire boire à la femme l’eau d’épreuve); il peut lui faire boire l’eau d’épreuve sur l’attestation d’un seul témoin (qu’en dépit de sa défense à la femme de se trouver enfermée seule avec tel ou tel étranger, elle s’y est trouvée), ou sur sa propre assertion qu’elle n’a pas tenu compte de sa défense. R. Josué dit: il faut que sa jalousie ait été exprimée par devant deux témoins (afin de pouvoir donner une suite légale à son interdiction), et il ne peut soumettre la femme à l’eau d’épreuve que sur l’assertion de deux témoins (déclarant qu’elle a désobéi au mari).
+Voici en quoi consiste l’expression de la jalousie: le mari dira à la femme, en présence de deux personnes, de ne pas causer avec un tel; elle a tort lorsque, malgré cela, elle cause ainsi. Pourtant, elle reste alors permise à son mari, et elle conserve la faculté de manger de l’oblation sacerdotale (si son mari en mange). Si, malgré la défense du mari, elle est entrée avec un étranger dans une pièce secrète et est restée avec lui assez longtemps pour devenir impure, elle devient interdite au mari et perd la faculté de consommer comme lui de l’oblation. Si, un peu après, le mari meurt, elle déchaussera son beau-frère, mais elle pourra pas l’épouser.
+Aux femmes suivantes de Cohanim, il est défendu de manger de l’oblation: celle qui déclare au mari être impure pour lui, ou celle dont deux témoins attestent qu’elle est impure, ou celle qui refuse de boire l’eau d’épreuve (se sentant coupable), ou celle que le mari ne veut pas faire boire, ou celle qui, sur la route de Jérusalem<sup class="footnote-marker">1</sup><i class="footnote"> Au moment de se rendre devant le tribunal, pour subir l’épreuve.</i>, a cohabité avec son mari. Comment le mari doit-il s’y prendre (envers sa femme soupçonnée, pour éviter ce dernier cas)? Il la mènera au tribunal de la localité qu’il habite, et celui-ci la fera accompagner par deux savants qui veilleront à ce que le mari ne cohabite pas avec elle. R. Juda dit: On ajoute foi à cet égard au dire du mari.
+On faisait monter la femme jusqu’auprès du grand tribunal (supérieur) siégeant à Jérusalem, et on cherchait à l’intimider (pour tâcher de la faire avouer), comme on cherche à faire peur aux accusés d’un crime capital. On lui dira par exemple: “Ma fille, le vin fait beaucoup”; ou “la plaisanterie fait beaucoup”; “l’inexpérience de la jeunesse fait beaucoup”; “de mauvais voisins peuvent susciter des maux”; “fais un aveu en faveur du grand nom divin écrit avec sainteté, pour qu’il ne soit pas effacé par l’eau (d’épreuve)”. Enfin, on lui racontera des faits d’aveux criminels, qu’il serait indigne d’elle ou de sa famille paternelle d’entendre.
+Si la femme avoue être impure, elle devra donner acquit de sa Ketuba<sup class="footnote-marker">2</sup><i class="footnote"> La femme convaincue d’adultère perd son douaire lors du divorce. C’est une loi encore en vigueur, p. ex. en Suède.</i> et partir. Mais si elle prétend être pure, on la fait monter à la porte orientale sise vers l’entrée de la porte Nicanor, où l’on fait boire les femmes soupçonnées, où l’on purifie aussi les femmes relevant de couches et les lépreux guéris. Le cohen la saisira (au col) par les vêtements; s’ils se déchirent, c’est bien; s’ils sont seulement défaits, on s’en contente, et il découvre du haut jusqu’au ventre, puis il met ses cheveux en désordre. R. Juda dit: si elle a un beau corps, on ne la découvrira pas; et si elle a de beaux cheveux, on ne les dénouera pas.
+Si la femme était couverte de vêtements blancs, on la couvrira de noir; si elle avait sur elle des bijoux d’or, des chaînettes, catenæ, des boucles d’oreille, ou des bagues on les lui enlèvera pour l’enlaidir. Puis le cohen apportera une corde égyptienne (grossière) pour rattacher ses vêtements au-dessus de ses seins (pour la rendre honteuse), et tous ceux qui voudront venir la voir en cet état le pourront, sauf ses esclaves et ses servantes qu’elle a l’habitude de voir (et dont la présence serait encourageante). Il est permis à toutes les femmes de la voir, comme il est dit (Ez 23, 28): Que toutes les femmes soient ainsi réprimandées, et qu’elles n’agissent pas avec la turpitude de celle-ci.
+De la mesure dont nous mesurons, nous serons mesurés<sup class="footnote-marker">3</sup><i class="footnote"> Dieu traite chacun selon ses Ïuvres. M. Schuhl, cite de nombreux passages parallèles.</i>. Comme la femme s’est parée pour le péché, Dieu prescrit de la rendre laide. Elle s’est découverte pour la faute; Dieu la découvre pour la punir. Le flanc a commencé à commettre le péché, puis le ventre est intervenu; aussi, le flanc sera frappé d’abord, puis le ventre le sera, enfin le reste du corps n’échappera pas à la vindicte publique.
+Samson a eu le tort de suivre ses yeux (de ne suivre que la passion pour Dalila); aussi, les Philistins lui crevèrent les yeux comme el est dit (Jg 10, 13): les Philistins le saisirent et lui crevèrent les yeux<sup class="footnote-marker">4</sup><i class="footnote"> Addition justifiée, qui se trouve dans les éditions ordinaires de la Mishna.</i>. Absalon était orgueilleux de sa chevelure<sup class="footnote-marker">5</sup><i class="footnote"> Rabba à Nb 9.</i>; aussi, il a été pendu par les cheveux, et puisqu’il a commis le crime de cohabiter avec dix concubines de son père, il fut percé de dix lances, logch ainsi qu’il est dit (2S 18, 16): dix jeunes gens, porteurs des armes de Joab, l’entourèrent etc. Comme il a volé (trompé) trois cœurs, celui de son père, celui du tribunal et celui de tout Israël selon ces mots (2S 15, 6): Absalon vola le cœur des gens en Israël<sup class="footnote-marker">6</sup><i class="footnote"> Autre addition logique.</i>, il reçut de triples coups, comme il est dit (ib. 14): Il prit trois poignards à la main et les enfonça dans le cœur d’Absalon.
+Il en est de même des bonnes actions: Myriam ayant dû attendre Moïse une heure (sur le Nil), comme il est dit (Ex 2, 4): sa sœur se plaça au loin, Israël à son tour s’arrêta pour elle sept jours au désert<sup class="footnote-marker">7</sup><i class="footnote"> V. Sifri, sect. Behaalothekha, fin, n¡Ê106.</i>, selon ces mots (Nb 12, 15) Le peuple ne décampa qu’après la réintégration de Myriam. Joseph eut le pieux mérite d’enterrer son père, et aucun parmi ses frères n’eut de rang aussi élevé que lui, puisqu’il est dit (Gn 50, 7): Joseph monta pour enterrer son père etc.; et il amena avec lui des chevaux et des cavaliers. Or, qui a été traité plus dignement que Joseph après sa mort, dont Moïse seul eut souci de l’enterrer. Moïse accomplit une œuvre pieuse envers les ossements de Joseph, bien qu’il occupât le rang le plus élevé en Israël, comme il est dit (Ex 13, 19): Moïse emporta avec lui les os de Joseph. Aussi nul n’a été plus honoré après sa vie que Moïse, dont l’Eternel lui-même daigna s’occuper, comme il est dit (Dt 34, 6): Dieu l’enterra dans la vallée. Du reste, cet accueil divin (à l’âme) n’a pas lieu pour Moïse seul, mais pour tous les justes, selon ces mots (Is 58, 8): Ta vertu te précède; la gloire divine te reçoit.
+
+Chapter 2
+
+Le mari apportait l’offrande de farine (due par la femme) dans un panier égyptien (en feuilles de palmier tressées), et la plaçait sur les mains de la femme, afin de la fatiguer (et l’inciter à l’aveu). Toutes les offrandes doivent être servies, du commencement à la fin, dans des vases susceptibles de servir aux offices du culte divin, tandis que celle de la femme soupçonnée devra être servie d’abord dans un panier égyptien, et à la fin dans un ustensile consacré. A toutes les offrandes, il faut joindre de l’huile et de l’encens, tandis que pour celle-ci on n’a besoin ni de l’un ni de l’autre. Toutes les offrandes de farine proviennent du froment, tandis que celle-ci dérive de l’orge; et s’il est vrai que l’on offrait la gerbe de l’omer (prémice de la moisson) en prenant de l’orge, il s’agissait là de grains broyés, tandis que celle-ci se compose de farine. R. Gamliel dit: comme cette femme s’est conduite à l’instar d’un animal (sans pudeur), de même son offrande est un aliment bestial (de l’orge).
+Le cohen apportait alors un récipient d’argile nouvelle<sup class="footnote-marker">1</sup><i class="footnote"> Mot omis dans les éditions du Talmud de Jérusalem</i>, avec lequel il puisait un demi-log d’eau du bassin. R. Juda dit: un quart; et comme le cohen exige moins d’écriture<sup class="footnote-marker">2</sup><i class="footnote"> Ci-après paragraphe 3</i>, il exige moins d’eau. Puis le cohen entrait au parvis et se tournait à droite. Il y avait là un espace carré d’une coudée, comprenant une tablette en marbre, dans laquelle un anneau était fixé. Il la soulevait, prenait un peu de terre au-dessous de cette place, et en mettait assez pour qu’elle soit visible à la surface de l’eau, selon ce verset (Nb 5, 17): De la terre qui se trouve dans le sol du sanctuaire, le cohen prendra et mettra dans l’eau.
+Lorsque le cohen sera sur le point d’écrire sur le parchemin le passage prescrit, à quel verset devra-t-il commencer? A ces mots (Nb 5, 19): Si nul homme n’a couché, etc., et toi, pour avoir trompé ton mari, etc. Mais il n’écrira pas ces mots: le cohen adjurera la femme (ibid. 21). Puis il continuera à écrire: Que Dieu te rende un sujet d’exécration et d’imprécation dans ton peuple; que ces eaux maudites viennent dans les entrailles te gonfler le ventre et te faire dépérir le flanc. Mais on n’écrira pas les mots: La femme répondra: Amen, Amen. Selon R. Yossé, le cohen ne faisait aucune interruption (il écrivait tout). Selon R. Juda, le cohen n’écrivait rien de ce qu’il dit à la femme, mais seulement ce verset: “Que Dieu te rende un objet d’imprécation et d’exécration, etc.; que ces eaux maudites arrivent dans tes entrailles, etc.”, sans écrire le final: “La femme répondra: Amen, Amen.”
+Le cohen n’écrira, ni sur une planche, ni sur du papier, ni sur de la peau fendue, difqera mais sur un rouleau de parchemin, selon les mots (ibid.): dans un livre; il n’emploiera pour écrire<sup class="footnote-marker">3</sup><i class="footnote"> Cf. ns de l’encre. en (Gitin 2, 3), on trouvera une autre dénomination arabe pour le mot encre.</i>, ni de la gomme (gummi), ni du vitriol, calcanqon ni aucun autre corrosif aux traces persistantes, mais avec de l’encre<sup class="footnote-marker">4</sup><i class="footnote"> Sur ce mot Maïmonide donne d'interressantes descriptions des compositions de l'encre. En (Gitin 2, 3), on trouvera une autre dénomination arabe pour le mot encre.</i>, puisqu’il est dit (ibid. 23): Il effacera…, il faut donc que l’écriture soit aisée à effacer.
+Sur quoi la femme répond-elle deux fois Amen? Elle le dit pour l’imprécation, et le répète pour l’exécration. Autrement dit, elle affirme (dit Amen) aussi bien au sujet de cet homme (défendu par le mari), que pour tout autre homme; elle dit vrai de n’avoir pas eu d’inconduite, sous peine d’être atteinte par l’eau, ni comme fiancée, ni comme femme mariée, ni pendant qu’elle attendait le mariage avec son beau-frère par lévirat, ni après l’avoir épousé; elle assure ne pas s’être rendue impure; mais si elle était devenue impure (infidèle), “que les eaux maudites la pénètrent.” Selon R. Meir, elle dit Amen (déclare) n’être pas devenue impure, ni qu’elle le sera à l’avenir.
+Tous s’accordent à dire que l’on ne saurait porter en compte, ni ce que la femme a fait avant d’être fiancée à son mari, ni après avoir été répudiée par lui. Si donc, ensuite, elle s’est enfermée avec quelqu’un dans un endroit secret, et qu’elle est devenue impure, puis le mari l’a reprise, il n’a rien à lui reprocher de ce fait. Voici la règle: si elle a consenti à une cohabitation qui ne lui était pas interdite (quand elle était libre), il n’a pas de blâme à lui adresser.
+
+Chapter 3
+
+Le mari prenait l’offrande de farine du panier égyptien et la remettait dans un vase sacré du culte, qu’il remettait aux mains de la femme; puis le cohen mettait sa main au-dessous de la sienne, et l’agitait (en signe d’acquisition).
+Aussitôt après l’avoir agitée et approchée de l’autel, il prenait une poignée de farine qu’il faisait fumer sur l’autel, et le reste servait à la consommation des prêtres. Le prêtre faisait boire d’abord l’eau d’épreuve à la femme soupçonnée; puis il faisait brûler son offrande sur l’autel. R. Simon dit au contraire: il faisait d’abord l’offrande, puis il faisait boire l’eau, comme il est dit (Nb 5, 26): et ensuite il fera boire l’eau à la femme. Cependant, si le prêtre a fait boire d’abord, puis a offert le don de farine, la cérémonie reste valable.
+Si, avant d’effacer le parchemin, la femme a déclaré ne pas vouloir boire, on devra enfouir ce morceau écrit de parchemin, et répandre l’offrande sur les cendres de l’autel; ce parchemin écrit ne pourra pas servir à faire boire une autre femme soupçonnée d’adultère. Si, après l’effacement du rouleau, la femme avoue être impure, on versera à terre l’eau d’épreuve, et son offrande sur les cendres (de l’autel). Si, après l’effacement du rouleau, la femme se refuse à boire, on l’interpelle (pour l’encourager<sup class="footnote-marker">1</sup><i class="footnote"> J. LEVY traduit: on lui fait ingurgiter l'eau (de force)</i>, et on la force de boire (peut-être est-elle pure, et la frayeur l’empêche-t-elle de boire.
+A peine la femme a-t-elle fini de boire qu’en cas de culpabilité sa face devient livide, les yeux lui sortent de la tête, ses veines se gonflent (ses nerfs se tendent); les assistants crient de l’emporter, pour qu’elle ne souille pas le parvis (de sa mort, ou par la survenue subite des menstrues). Si la femme a quelque mérite, la punition sera suspendue; tantôt elle l’est pour un an, tantôt pour deux ans, tantôt pour trois ans. A ce propos, Ben Azaï (Simon) dit: l’homme est tenu d’enseigner la Loi à sa fille (comme aux fils); pour que s’il lui arrive d’être soumise à l’eau d’épreuve, elle connaisse les effets du mérite. R. Eleazar dit que c’est pour elle un enseignement inutile. R. Josué dit: une femme préfère avoir un cab (peu) avec un homme ordinaire, qui la satisfait, que neuf cabs avec un pharisien (homme supérieur). Il dit aussi: un homme pieux mais sot, ou un impie rusé, une femme adonnée au pharisaïsme et les plaies des Pharisiens (leurs excès) sont les causes de la ruine du monde.
+R. Simon dit: nul mérite n’ajourne l’effet des eaux amères; car, si l’on disait qu’un certain mérite peut avoir cette conséquence d’ajournement, on amoindrirait le prestige de l’eau d’épreuve devant toutes les femmes qui en boivent; de plus, on attirerait une mauvaise renommée sur les femmes pures qui ont bu de cette eau, car on les supposerait impures, en ajoutant que l’effet malfaisant est momentanément suspendu par le mérite de la femme. Rabbi dit: le mérite suspend l’effet des eaux de malédiction; mais désormais (en cas de culpabilité), la femme n’enfantera plus et ne sera plus belle; elle deviendra maladive, et elle dépérira jusqu’à mourir finalement des mêmes causes.
+Si l’offrande de farine est devenue impure avant d’avoir été consacrée par la remise dans l’ustensile du culte, elle sera semblable à toute autre offrande de farine, et pourra être rachetée (puis utilisée comme profane). Si l’impureté est survenue la farine était déjà dans l’ustensile sacré, il faut aussi la traiter comme toute autre offrande analogue en ce cas et la brûlera (sans les offrir): celles de la femme qui avoue être devenue impure à son mari, ou qui est déclarée impure sur l’attestation de deux témoins, ou pour celle qui se refuse à boire, ou de celle que le mari ne veut pas faire boire (ne veut pas éprouver), ou qui a cohabité avec son mari lorsqu’il la conduisait à Jérusalem pour l’épreuve. Enfin, on brûle l’offrande de toutes les femmes soupçonnées qui sont mariée à des cohanim (même le reliquat après la combustion de la poignée prélevée sur le tout).
+Si une fille de simple israélite, mariée à un cohen, est soupçonnée, son offrande sera brûlée; mais si c’est une fille de cohen mariée à un simple israélite, son offrande sera consommée. Quelle différence y a-t-il entre un cohen et la fille d’un cohen? L’offrande de cette dernière sera consommée, non celle d’un cohen. Pour une fille de cohen, il y a profanation en cas d’adultère (ou de relation avec un homme impropre), mais le cohen n’est pas profané en s’unissant par mariage interdit. La fille d’un cohen peut se rendre impure pour le service d’un mort; c’est interdit au cohen. Ce dernier pourra manger des saintetés de premier ordre<sup class="footnote-marker">2</sup><i class="footnote"> Des sacrifices de péché et d’expiation.</i>, non la fille d’un cohen.
+Voici quelles différence il y a entre un homme et une femme: l’homme devenu lépreux porte des vêtements déchirée et marche la tête nue; la femme, en ce cas, n’a aucune de ces prescriptions à suivre. L’homme peut interdire par vœu le naziréat (l’abstinence) à son fils mineur; la mère ne peut pas exercer l’interdit sur son fils de cette façon. Un homme peut se faire raser malgré l’état de naziréat où avait été son père<sup class="footnote-marker">3</sup><i class="footnote"> Lorsqu’après l’achèvement du naziréat, Ð et le père ayant déjà désigné le sacrifice, Ð celui-ci meurt, le fils, tout en étant aussi Nazir peut mettre fin à son absence, en se rasant et en se contenant d’offrir le sacrifice déjà désigné.</i>, et la femme ne le peut pas. L’homme peut vendre sa fille mineure comme servante, non la femme. Un homme peut consacrer sa fille à quelqu’un pour la marier, non la femme; un homme condamné à la peine capitale sera lapidé nu, mais non une femme condamnée à cette peine. Un homme après la lapidation est pendu, non la femme. Un homme est susceptible d’être vendu pour le rachat de son vol (s’il ne peut le payer), non la femme.
+
+Chapter 4
+
+Ni une fiancée soupçonnée d’inconduite, ni une belle-sœur veuve qui attendant le mariage avec son beau-frère par lévirat serait de mêmes soupçons, n’est tenue de boire l’eau d’épreuve; cependant, elle n’a pas droit à la restitution de la Ketuba (lors de la séparation qui s’en suivra), puisqu’il est dit (Nb 5, 29): si elle est devenue infidèle étant sous la puissance de son mari, à l’exclusion de la fiancée et de celle qui attend le mariage avec son beau-frère par lévirat<sup class="footnote-marker">1</sup><i class="footnote"> Elles ne sont pas encore en ÒÊpuissance du mariÊÓ.</i>. De même, une veuve ayant épousé un grand-prêtre, une femme répudiée ou ayant déchaussé devenue l’épouse d’un cohen, ou une bâtarde, ou une fille descendante des gens voués au culte, épouse d’un simple israélite, ou une fille d’israélite devenue l’épouse d’un bâtard, ou d’un descendant des gens voués au culte, si l’une de ces femmes au mariage illégal est soupçonnée d’infidélité par le mari, elle n’aura pas besoin de boire l’eau d’épreuve; mais elle ne pourra pas prendre sa Ketuba lors de la séparation qui s’accomplira ensuite.
+Voici encore d’autres catégories de femmes qui ne sont pas tenues de boire l’eau d’épreuve et qui pourtant n’ont pas droit à reprendre leur Ketuba, en cas de soupçon: celle qui avoue au mari être impure pour lui, ou celle dont l’inconduite est attestée par deux témoins, ou celle qui se refuse à boire; mais si la mari déclare qu’il ne peut pas faire boire sa femme, ou s’il a cohabité avec elle sur la route de Jérusalem au moment de l’amener au tribunal, elle a droit à sa Ketuba, et elle n’est pas tenue de boire. Si le mari meurt subitement au milieu de la cérémonie, avant que la femme ait bu, selon l’école de Shammaï, la femme a droit de prendre sa Ketuba, et elle est dispensée de boire; selon l’école de Hillel, elle n’est pas tenue de boire, mais n’a pas droit à la Ketuba.
+Une femme, soit enceinte, soit chargée d’un nourrisson du premier mari (mort depuis lors, ou divorcé avec elle) qui a épousé un autre mari et lui donne des motifs de soupçon, n’est pas tenue de boire l’eau d’épreuve<sup class="footnote-marker">2</sup><i class="footnote"> Un tel mariage a ceci d’illégal qu’une telle femme ne doit se remarier que si l’enfant a au moins deux ans. Pour assurer l’allaitement d’un enfant en sa noiture première, la loi talmudique va bien au-delà de notre législation française.</i>, mais elle n’a pas le droit de prendre sa Ketuba. Tel est l’avis de R. Meir. Selon les autres sages, ce second mari peut la laisser à part (deux ans) et la reprendre après la période du temps réglementaire. Une femme d’évidence stérile, une vieille, ou celle qui pour une cause quelconque ne peut pas enfanter, n’est pas tenue de boire, et n’a pas le droit de prendre la Ketuba. R. Eléazar dit: un tel homme peut épouser une autre femme et procréer des enfants avec elle. Toutes les autres femmes, ou doivent boire l’eau d’épreuve, ou n’ont pas droit à prendre la Ketuba.
+La femme d’un Cohen, après avoir bu (et avoir été déclarée innocente), devient permise à son mari. Même la femme d’un eunuque, soupçonnée d’inconduite, devra boire. Le soupçon peut porter sur toute relation illicite à degré prohibé de parenté, sauf à l’égard d’un enfant (non nubile), ou d’un être non humain<sup class="footnote-marker">3</sup><i class="footnote"> Cf. (Temoura 6, 3).</i> (un animal).
+Voici les femmes pour lesquelles le tribunal manifeste ses soupçons (au nom du mari): si le mari est devenu sourd-muet, ou s’il est devenu faible d’esprit, ou s’il est enfermé dans une prison; cependant, le tribunal ne peut pas la forcer à boire (faculté dont le mari seul a le privilège), mais la rendre inapte à prendre sa Ketuba, comme une personne déchue. R. Yossé dit: cela va jusqu’à la faire boire; car lorsque le mari sera sorti de prison (ou rétabli), il l’y contraindra.
+
+Chapter 5
+
+Comme l’eau sert à éprouver la femme, elle éprouve aussi l’homme, puisque l’expression les eaux viendront (ibid.) est répétée deux fois. Comme la femme soupçonnée est désormais interdite au mari, elle l’est aussi pour son séducteur (après le décès du mari ou le divorce), parce que la Bible (ibid.) emploie deux fois l’expression elle est devenue impure (pour l’un et l’autre). Tel est l’avis de R. aqiba. R. Josua dit que Zakharia, fils du boucher, a adopté cette interprétation. Rabbi dit: on trouve deux fois dans le passage biblique l’expression devenue impure; la première se réfère au mari, la seconde au séducteur complice.
+En ce même jour, R. aqiba a interprété le verset suivant (Lv 11, 33): Dans tout vase d’argile à l’intérieur duquel un ver sera tombé, tout ce qui se trouvera à l’intérieur deviendra impur. Or, il n’est pas dit “est impur”, mais “sera impur”, c’est-à-dire rendra d’autres objets impurs; et on apprend ainsi qu’un pain impur au second degré peut rendre impur un autre objet (liquide) au troisième degré. R. Josué s’écria: “Qui ôtera la poussière de tes yeux, ô R. Yohanan b. Zaccaï (puisses-tu ressusciter bientôt)! Tu avais prédit qu’une autre génération déclarera pur un pain devenu impur au troisième degré, parce qu’il n’y a pas de verset biblique qui le déclare impur; or, voici que ton disciple<sup class="footnote-marker">1</sup><i class="footnote"> ÒÊLe disciple de ton discipleÊÓ, selon la correction de M. Derenbourg,</i> aqiba présente à l’appui de sa thèse ce verset de la Bible qui le déclare impur, en raison des mots: tout son contenu deviendra impur.”
+En ce même jour, R. aqiba a aussi interprété le verset suivant (Nb 35, 5): Vous mesurerez hors de la ville, au côté tourné vers l’Orient, un espace long de deux mille coudées, etc.; et au verset précédent<sup class="footnote-marker">2</sup><i class="footnote"> A l’inverse du texte de la Mishna. V. Tossefta à ce traité, 5.</i> il est dit: Depuis la muraille de la ville à l’extérieur, un circuit de mille coudées sera libre. Or, comment expliquer cette contradiction? On ne saurait admettre comme réel le chiffre de mille coudées, lorsqu’ensuite il est question de deux mille; et pourquoi deux mille, si d’autre part il est question de mille? En voici le sens: un espace de mille coudées doit rester libre comme refuge (pour l’homicide involontaire), et l’espace de deux mille coudées sert à indiquer quelle est la limite shabatique (des déplacements). R. Eléazar, fils de R. Yossé le Galiléen, dit: mille coudées servent de refuge libre, et dans les deux mille on cultive les champs et les vignes.
+En ce même jour, aqiba a encore expliqué ce verset (Ex 15, 1): Alors Moïse et les enfants entonnèrent ce cantique à l’Eternel et parlèrent, pour dire (lémor). La dernière expression, “pour dire” est inutile, et, pourtant elle a été exprimée, afin d’enseigner que les Israélites répétaient après Moïse chacune des paroles énoncées par lui: Je chanterai l’Eternel, puis: car il est très élevé, de la même façon que les fidèles répètent en chœur les verset du Hallel. Voilà le sens de l’expression “pour dire” (ou: redire). Selon R. Néhémie, on procédera comme pour la lecture du Shemâ (faite à haute voix en public), et non comme pour la lecture du Hallel (en chœur).
+En ce même jour, R. Josué b. Horkenos a exposé l’exégèse suivante. Job a servi exclusivement le très saint (béni soit-il) par amour, puisqu’il est dit (Jb13, 16): certes, si même il me tuait, j’espérerais en lui. Cependant, j’avais encore des doutes sur le point de savoir si cette phrase est affirmative ou interrogative, si ce dernier terme doit être traduit “j’espère”, ou “dois-je espérer?” Mais comme il est dit (ibid. 27, 16): Jusqu’à ce que j’espère, je ne veux pas enlever de moi ma droiture (confiance en lui), on reconnaît clairement que c’est un trait d’affection. R. Josué s’écria: “Qui enlèvera la poussière de tes yeux, ô R. Yohanan b. Zaccaï; toute ta vie, tu avais expliqué que Job a seulement servi l’Eternel par crainte, en te basant sur ce verset (Jb 1, 1): C’était un homme pieux et intègre, craignant l’Eternel et se détournant du mal. Or, maintenant Josué, un disciple de ton disciple, a enseigné que Job agit par amour de la Divinité.”
+
+Chapter 6
+
+Si quelqu’un a manifesté sa jalousie envers sa femme en lui défendant de s’isoler avec tel ou tel homme, et que, malgré cette défense, elle est restée dans un endroit caché, avec cet homme, le mari l’eût-il appris par le vol d’un oiseau (indirectement), il devra se séparer d’elle, et (s’il ne la met pas à l’épreuve) il devra lui rendre sa Ketuba. Tel est l’avis de R. Éléazar. R. Josué dit: ce n’est obligatoire que lorsque les femmes, en filant le lin au clair de la lune, parlent de l’inconduite de cette femme.
+Si un seul témoin déclare l’avoir vue se déshonorer, elle n’a pas besoin de boire l’eau d’épreuve. De plus, même un esclave ou une servante, sont dignes de foi, même pour rendre la femme soupçonnée impropre à reprendre sa Ketuba; mais la belle-mère<sup class="footnote-marker">1</sup><i class="footnote"> Cf. (Yebamot 15, 4).</i>, ou la fille de la belle-mère, ou l’épouse adjointe, ou la belle-sœur par lévirat, ou la fille du mari, sont aussi dignes de foi; seulement, elles ne peuvent pas lui faire perdre le bénéfice de sa Ketuba, et la femme accusée par elle n’est pas tenue de se soumettre à l’épreuve de l’eau.
+En réalité, cette question (de ne pas tenir compte d’un seul témoignage) doit dépendre d’une règle d’a fortiori: si le premier témoignage accusateur, dont l’interdit qui s’en suit n’est pas éternel, n’est pas valable, à moins d’émaner de deux personnes; à plus forte raison le second témoignage (d’impureté formelle), qui a pour conséquence de provoquer un interdit éternel, devrait-il seulement subsister à la suite d’une double assertion. Aussi l’Ecriture dit (Nb 5, 13): et nul témoin ne parle contre elle; ce qui indique que tout témoignage contre elle (même seul) est valable. De là aussi on semble conclure un raisonnement a fortiori: si le dernier témoignage (le plus grave), qui entraîne un interdit éternel, subsiste par une seule assertion; à plus forte raison le premier témoignage, qui n’entraîne pas d’interdit éternel, devrait-il suffire pour valoir d’après l’assertion d’un seul. C’est pourquoi il est écrit (Dt 24, 1): Si l’on trouve en elle une action honteuse, et ailleurs il est dit (Dt19, 16): sur l’assertion de deux témoins, la parole subsistera; comme la “parole” dont il est question là devient seulement effective après une double assertion, de même ici il faut deux témoins.
+Si un témoin dit qu’elle est devenue impure et un autre affirme qu’elle ne l’est pas, ou une femme dit qu’elle est devenue impure et une autre femme affirme le contraire, l’accusée devra boire l’eau d’épreuve<sup class="footnote-marker">2</sup><i class="footnote"> Il peut y avoir doute qu’avant l’arrivée des secontémoins, elle se soit souillée.</i>. Si un témoin l’accuse d’impureté, et deux témoins déclarent que cela n’est pas, l’accusée devra pourtant boire l’eau d’épreuve. Si deux témoins affirment qu’elle est devenue impure, mais un seul déclare qu’elle ne l’est pas, cela suffit pour la dispenser de boire.
+
+Chapter 7
+
+Voici les passages bibliques qu’il est permis de réciter en toute langue: la section relative à la femme soupçonnée, la confession à réciter en offrant la troisième dîme (Dt 26, 13-15), la récitation du shema (Dt 6, 4-9), celle de la Amida (prière des 18 bénédictions), la bénédiction du repas, le serment de témoignage, et le serment de dépôt (à prêter au déposant en cas de perte de l’objet confié).
+Les passages suivants devront être récités en langue sainte seulement: 1) les versets dits en offrant les prémices au Temple (Dt 26, 5), ou à la cérémonie du déchaussement, 2) la série de bénédictions et malédictions -aux monts Ebal et Garizim, (Dt 11, 29), 3)la bénédiction sacerdotale (Nb 6, 23-27), 4) les bénédictions dites par le grand-prêtre à l’office du Kippour (7,7), 5) le passage que doit lire le roi en public (7,8), 6) ce qu’il y a à dire en rompant le cou de la génisse pour homicide dont le meurtrier est inconnu (Dt 21, 1), 7) enfin l’admonestation du grand-prêtre oint pour la guerre, lorsqu’il s’adresse au peuple (Dt 20, 2)
+C’est prouvé pour le passage relatif à l’offrande des prémices, comme il est dit (Dt 26, 5): tu répondras et tu diras devant l’Eternel ton Dieu; et plus loin il est dit (Dt 27, 14): les lévites répondront et diront à tout Israël à haute voix; or, comme cette réponse et cette diction se font nécessairement en hébreu, il en sera de même du précédent passage.
+Pour le déchaussement aussi, lorsqu’il est dit de la femme (Dt 25, 9): elle répondra et dira, on peut comparer cette formule obligatoire à ce passage les lévites répondront et diront. Or, entre ce dernier passage et ce qui concerne le déchaussement il y a analogie, et il faut aux deux cas employer la langue sainte. Selon R. Juda, c’est prouvé de ce qu’il est dit: “elle répondra et s’exprimera ainsi”; ce dernier terme vise l’emploi de la même langue.
+Quant aux formules de bénédictions et malédictions, dès que les Israélites eurent traversé le Jourdain, et furent arrivés au mont Garizim et à celui d’Ebal, qui se trouvent en Samarie, du côté de Sichem, près des bocages de Môreh, comme il est dit (Dt 11, 30): ils se trouvent au delà du Jourdain, etc., près des bocages de Môreh; et il est dit ailleurs (Gn 12, 6): Abraham traversa le pays jusqu’à la localité de Sichem, jusqu’au bocage de Môreh; or, comme pour ce dernier, le texte précise qu’il est voisin de Sichem, il en est de même du bocage de Moreh indique ici. Six tribus montèrent sur le mont Garizim, et six autres sur le mont Ebal; les prêtres et les lévites avec l’arche sainte se tenaient en bas, au milieu des deux collines, les prêtres entourant l’arche sainte, les lévites entourant les prêtres, tandis que tout Israël se trouvait placé des deux côtés, ainsi qu’il est dit (Jos 8, 33): Tout Israël et ses vieillards, et ses chefs, et ses magistrats étaient placés de côté et d’autre, et l’arche sainte, etc. Les Lévites, tournant le visage vers le mont Garizim, commençaient par cette formule de bénédiction: “Béni soit l’homme qui ne fabrique pas d’idole ni d’image fondue”. Sur quoi, des deux côtés des monts on répondait: Amen. Puis, les lévites se tournant vers le mont Ebal, commençaient par cette formule de malédiction (Dt 27, 15): Maudit soit l’homme qui fabrique une idole ou une image fondue. Sur quoi, les uns et les autres répondaient amen, et ainsi de suite jusqu’à l’achèvement des bénédictions et des malédictions. Ensuite, on apporta des pierres, on construisit l’autel, on l’enduisit de ciment, et l’on inscrivit les paroles de la Loi en soixante-dix langues, comme il est dit (Dt 27, 8): en termes clairs. Puis, ils reprirent ces pierres (défaisant l’autel après son emploi provisoire), et ils s’en retournèrent à leur campement pour y passer la nuit.
+Comment opérait-on pour les bénédictions sacerdotales? En province, elles se composaient de trois sections (chaque verset, pris à part, est suivi d’un Amen), et au Temple d’une seule section (sans interruption pour l’Amen). Au Temple, on énonçait le nom divin comme il est écrit<sup class="footnote-marker">1</sup><i class="footnote"> Cf. (Yoma 3, 8).</i>, et en province on formulait l’attribut (en disant: Seigneur). En province, les prêtres levaient la main à la hauteur des épaules (pour bénir), et au Temple ils les plaçaient au-dessus de leurs têtes, sauf le grand prêtre qui n’élevait pas les mains au-dessus du frontal (contenant le tetragramme divin). Selon R. Juda, même le grand prêtre élevait les mains au-dessus du frontal, puisqu’il est dit (Lv 9, 25): Aron leva les mains vers le peuple et le bénit.
+Voici en quoi consistent les bénédictions du grand-prêtre: Le servant de la synagogue prend le rouleau de la Loi et le remet au chef de ce Temple<sup class="footnote-marker">2</sup><i class="footnote"> Même traité, 7, 1.</i>; celui-ci le remet au vice-président, lequel le remet au grand-prêtre. Ce dernier, de son côté, se lève, reçoit le rouleau sacré, afin de faire la lecture officielle debout. Il choisira, pour lire publiquement, un passage du Lévitique (relatif aux sacrifices du grand-pardon), puis un second (Lv 23, 27-33), traçant les cérémonies à observer en ce jour). Puis on referme le rouleau, on le remet dans le sein du grand-prêtre (sur ses genoux), qui ajoutera: “Il se trouve inscrit là plus que je ne vous ai lu.” Puis, il lira par cœur le texte intitulé “le dixième du mois ” du livre des Nombres (Nb 29, 7-11). Après quoi, il récitera le final composé de huit bénédictions, savoir les formules habituelles qui suivent la lecture de la Loi, celle du culte (ou la 16e ou 17e de l’Amida), celle de l’action de grâce envers Dieu (17e ou 18e de l’Amida), une autre pour le pardon (spéciale à ce jour), une pour le Temple, une en faveur d’Israël, une pour les prêtres, et une autre enfin pour le reste de la prière.–<sup class="footnote-marker">3</sup><i class="footnote"> La Guemara sur ce se retrouve en entier en (Yoma 7, 1).</i>
+On procédera comme suit pour le passage récité par le roi en public: à l’issue du premier jour de la fête des Tabernacles, la huitième année, après l’issue de la septième année agraire (ou celle de repos), on élève une estrade de bois au milieu du parvis, sur laquelle le roi s’asseoit, comme il est dit (Dt 21, 10): Au bout de sept années, à la fête, etc. Le servant de la synagogue prend le rouleau de la Loi et le remet au chef de la synagogue; celui-ci le passe au vice-président, lequel le remet au grand-prêtre. Ce dernier à son tour le remet au roi, qui se lève, reçoit le rouleau sacré, afin de faire la lecture officielle étant assis. Cependant, le roi Agrippa reçut le rouleau de la Loi étant debout, et il fit la lecture sans s’asseoir; ce que les sages approuvèrent. Lorsqu’il arriva au verset Tu ne pourras pas placer sur toi comme roi un homme étranger qui n’est pas ton frère (ibid. 16, 17), ses yeux commencèrent à fondre en larmes. Les assistants s’écrièrent: “Ne crains rien, Agrippa, tu es notre frère, tu es notre frère<sup class="footnote-marker">4</sup><i class="footnote"> V. Derenbourg, Essai, etc., p. 216-7. Ð La Guemara sur ce se retrouve en (Pessahim 5, 10) fin, traduit t. 5, p. 80.</i>.” En réalité, il lit depuis le commencement du Deutéronome jusqu’au Shema (6, 4), puis il lit la deuxième section du Shema (Dt 11, 13), puis deux chapitres relatifs à la dîme (Dt 14, 22), et (Dt 26, 12), ensuite le chapitre relatif au Roi (Dt 17, 14), enfin la série des bénédictions et des malédictions (ibid. 27) jusqu’à la fin du chapitre. Toutes les bénédictions récitées par le grand-prêtre le sont aussi par le roi, avec cette différence qu’au lieu de la bénédiction pour le pardon des péchés, il en ajoute une concernant les grandes fêtes.
+
+Chapter 8
+
+Lorsque le grand prêtre oint pour la guerre s’adresse au peuple, il lui parle en hébreu, comme il est dit (Dt 20, 2): Il arrivera, au moment de vous préparer à la guerre, que le prêtre s’approchera; c’est celui qui est oint pour la guerre; il parlera au peuple, dans la langue sainte. Il leur dira: Ecoute, Israël! Vous entrez aujourd’hui en lice contre vos ennemis, non contre vos frères; ce n’est ni Juda contre Simon, ni Simon contre Benjamin, qui auraient pitié de vous si vous tombiez entre leurs mains. Ainsi il est dit (2Ch 28, 16): “Les hommes désignés par le nom se levèrent, saisirent les captifs, et à l’aide du butin pris ils vêtirent ceux qui avaient été nus, les habillèrent, les chaussèrent, leur donnèrent à manger et à boire, les frottèrent d’huile, conduisirent à âne chaque homme faible, les menèrent à Jéricho, la ville des palmiers, auprès de leurs frères et retournèrent à Samarie.” Mais vous marchez contre vos ennemis qui n’auront pas pitié de vous si vous tombez entre leurs mains. Que votre cœur ne soit pas inquiet, ne craignez rien, ne tremblez pas, etc. (Dt 20, 3). Que votre cœur ne s’inquiète pas au hennissement des chevaux et au cliquetis des épées; ne craignez rien, en entendant le heurt des boucliers et le bruit des trompettes de guerre<sup class="footnote-marker">1</sup><i class="footnote"> Le commentaire Pné-Moshé explique d'abord ce terme, comme Rashi, par celui d'""armée""; mais il fait bien d'ajouter ensuite le sens adopté par Maimonide, qui voit dans le terme mishnique une sorte de maillet, ou fer recourbé, pour casser des cailloux. On traduit parfois: lance.</i> klaggh; ne tremblez pas, au bruit des chars de guerre, carrum; ne soyez pas saisis par les cris de guerre, car l’Éternel votre Dieu marche avec vous. Vos ennemis ont la puissance de la chair et du sang, mais vous avez la force divine. Les Philistins sont arrivés avec le pouvoir de Goliath; pourtant celui-ci a fini par tomber sous le glaive de David, et les siens ont péri avec lui. Les fils d’Amon sont venus en se fondant sur le pouvoir de Shobakh, et pourtant celui-ci a fini par être vaincu, et tous les siens sont tombés avec lui<sup class="footnote-marker">2</sup><i class="footnote"> La phrase mise re ne se trouve que dans les éditions de la Mishna, ou du Talmud Babli.</i>. Mais vous ne leur ressemblez nullement: car c’est l’Éternel votre Dieu qui marche avec vous et combat pour vous contre vos ennemis pour vous secourir; c’est-à-dire, en ayant avec vous le campement de l’arche sainte.
+Les prévots parleront au peuple en ces termes: Quel est l’homme qui a érigé une maison neuve et ne l’a pas encore inaugurée<sup class="footnote-marker">3</sup><i class="footnote"> M. le gr. Rabbin Wogue, traduitÊ: ÒÊn’en a pas pris possession,ÊÓ plus conforme au sens qu’à la littéralité.</i>? Qu’il aille et rentre chez lui, etc. (Dt 20, 5), soit qu’il s’agisse de l’érection d’un magasin à fourrages, soit d’une étable, soit d’un hangar au bois, soit d’un grenier pour le blé, soit celui qui l’a construit, soit celui qui l’a acheté, soit celui qui en a hérité, soit celui qui l’a reçu en don. Et quel est l’homme qui, fiancé à une femme<sup class="footnote-marker">4</sup><i class="footnote"> Qui lui a promis mariage.</i>, ne l’a pas épousée, qu’il s’agisse de fiançailles avec une vierge, ou avec une veuve, ou même avec une belle-sœur qui incombe par lévirat, ou même celui qui aura appris le décès d’un frère mort à la guerre (et dont il s’agit d’épouser la veuve), il retournera et rentrera chez lui. Toutes ces personnes, quoique faisant partie du nombre des combattants, devront écouter les paroles du grand prêtre et rentrer; toutefois, ils devront pourvoir l’armée d’eau, de vivres, et réparer les routes.
+Voici quels gens ne rentreront pas: celui qui construit une pièce attenant à la porte (ou guérite de garde), ou une galerie, ou un couloir; celui qui plante quatre arbres (moins qu’un verger), ou cinq arbres stériles, celui qui reprend une femme qu’il avait répudiée, ou un grand-prêtre qui épouse une veuve, ou un simple prêtre épousant une femme répudiée ou qui a déchaussé, ou un simple israélite devant épouser une bâtarde ou une descendante des gens voués au culte, ou un homme de ces dernières classes épousant une simple israélite, ne rentrera pas. R. Juda dit: celui qui reconstruit une maison en son premier état (qui la restaure) ne rentrera pas; de même, ajoute R. Eléazar, celui qui construit une maison de briques dans la vallée de Sharon ne rentrera pas.
+Voici ceux qui n’ont pas besoin de bouger de place (sans aller même à la frontière, attendre que le prêtre vint les renvoyer au foyer): celui qui, ayant planté une vigne, vient d’y goûter, ou celui qui vient d’épouser sa fiancée, ou celui qui vient de recevoir chez lui (épouser par lévirat) sa belle-sœur veuve, ainsi qu’il est dit (ibid. 24,5): il sera libre dans sa maison un an; l’expression sa maison s’applique à la demeure; le mot sera se réfère à la vigne; la phrase il réjouira sa femme a en vue l’épouse, qu’il a prise, c’est-à-dire même la belle-sœur. Ceux-là n’ont même pas besoin de fournir de l’eau et des vivres à l’armée, ni de réparer les routes.
+Les préposés (prévôts) adresseront de nouveau la parole au peuple et diront: S’il est un homme qui ait peur et dont le cœur soit lâche, qu’il se retire et retourne chez lui (ibid. 8). Selon R. aqiba, il faut entendre, dans le sens ordinaire, les mots le peureux et le craintif, celui qui ne peut pas se tenir ferme à son rang de guerre et voir l’épée nue. Selon R. Yossé le galiléen, on entend par ces mots: celui qui a peur par suite des péchés qui l’accablent. Aussi, la Loi lui a adjoint toutes ces personnes dispensées, afin qu’en leur faveur il puisse rentrer. R. Yossé dit: on entend par ladite expression un grand-prêtre qui aurait épousé une veuve, ou un simple cohen ayant épousé une femme répudiée ou qui a déchaussé, ou des époux dont l’un est illégitime, ou descendant des gens voués au culte (tous mariés illégalement).
+Puis il est dit (ib. 9): Alors que les préposés auront cessé de parler au peuple, on établira des chefs de corps<sup class="footnote-marker">5</sup><i class="footnote"> Puisqu’il s’agit cependant de constater les capacités physiques ou morales des hommes sous les armes, il est possible que la version de Mendelssohn (rappelée en note à ce verset par M. le gr. Rab. Wogue) soit préférableÊ; car elle traduitÊ: ÒÊLes chefs passeront en revue, etc.ÊÓ.</i> en tête du peuple. Il en sera de même à l’arrière de l’armée. On plaçait les plus vaillants en tête, et d’autres par derrière, munis de haches en fer et ayant le droit d’abattre l’épaule à qui chercherait à fuir pour rentrer; car la fuite est le commencement de la défaite, comme il est dit (1S 4, 17): Israël a fui devant les Philistins, et le peuple a subi une grande défaite; et ailleurs il est dit (1S 31, 1): Les gens d’Israel s’enfuirent devant les Philistins; ils tombèrent massacrés sur la Montagne de Guilboa.
+Toutes ces facilités sont vraies pour une guerre volontaire; mais pour la guerre commandée<sup class="footnote-marker">6</sup><i class="footnote"> Qui équivaut à un précepte religieux.</i>, tous doivent partir; même le nouveau marié devra quitter la chambre nuptiale, et la fiancée sortira du dais nuptial. R. Juda établit cette même règle pour la guerre qui est un précepte religieux; mais pour celle qui est obligatoire (imposée par les faits), tous doivent sortir.
+
+Chapter 9
+
+Le passage biblique de la “génisse à la nuque brisée” (Dt 21,1-7) devra être récité en langue sainte (en hébreu), comme il est dit (ib.): Lorsqu’on trouvera un cadavre sur le sol, les anciens et les juges devront sortir. Ils mesureront... Ils diront, etc.<sup class="footnote-marker">1</sup><i class="footnote"> Ils se mettront à mesurer ensemble pour savoir quelle est la ville la plus proche du cadavre trouvé.</i> Trois membres du grand tribunal de Jérusalem devaient sortir à cet effet. R. Juda dit: ce nombre sera de cinq, puisqu’il est dit: tes anciens, au moins deux, et tes juges, au moins deux; or, comme il n’y a pas de tribunal d’un chiffre pair (en prévision du partage possible des voix), on ajoutera un membre, soit cinq.
+Si le cadavre se trouve enfoui sous un tas de pierres, ou pendu à un arbre, ou nageant sur l’eau, on ne brisera pas la nuque de la génisse, puisqu’il est dit (du cadavre): sur le sol, non enfoui sous les pierres; tombé, non pendu à l’arbre; au champ, non nageant sur l’eau. Si l’on trouve ce cadavre près de la frontière, ou près d’une ville dont la majeure partie des habitants sont des païens, ou d’une ville qui n’a pas de tribunal, on ne tuera pas la génisse. On ne mesure pas (à cet effet) à partir d’une ville dépourvue de tribunal.
+Si le cadavre se trouve juste au point médial entre deux villes, chaque ville devra offrir le sacrifice de la génisse, soit deux ensemble. Tel est l’avis de R. Eléazar. Seule la ville de Jérusalem est dispensée de cet apport.
+A partir de quelle partie du corps mesure-t-on (pour connaître la distance précise)? Selon R. Eléazar, à partir du nombril; selon R. aqiba, depuis les narines (par où le souffle de vie s’échappe); R. Eléazar b. Jacob dit: à partir de l’endroit où l’individu a été frappé, par exemple au cou. Si la tête se rapproche<sup class="footnote-marker">2</sup><i class="footnote"> Le texte de ce forme le 3e et se trouve placé avant le précédent, dans toutes les éditions de la Mishna et du Talmud de Babylone. Mais il forme le Ê4 dans les éditions du Talmud de Jérusalem, et même dans le Ms. de la Bibliothèque de l’Université à Cambridge, Add. 470 1, publié par M. H. Yoma 43.</i> d’une localité et le reste du corps est plus près d’un autre endroit, on amène la tête à côté du corps<sup class="footnote-marker">3</sup><i class="footnote"> Celui-ci l’emporte.</i>, dit R. Eléazar; selon R. aqiba, au contraire, on dirige le reste du corps d’après la tête.
+Aussitôt que les anciens de Jérusalem ont fini (de mesurer) et sont partis, les anciens de la ville jugée responsable amènent une jeune vache qui n’a pas encore servi à l’agriculture<sup class="footnote-marker">4</sup><i class="footnote"> LittéralementÊ: ÒÊAvec laquelle il n’a pas été cultivé.ÊÓ</i>, qui n’a pas encore été munie d’un joug (Dt 21, 3). Un défaut (corporel) ne la rend pas impropre à ce but. “On la fait descendre dans la vallée d’Ethan.” Le mot Ethan a le sens d’aride. Cependant, si ce n’est pas un terrain dur, il est valable aussi. Puis, on brise la nuque de l’animal par derrière, à l’aide d’un couperet, copi"<sup class="footnote-marker">5</sup><i class="footnote"> Outre le sens de gladium (épée), Henri Estienne dans son Thesaurus grec, à ce mot, adopte aussi le sens de securis (hache).</i>. Sur cet emplacement, il est défendu de labourer et de semer; mais il est permis d’y carder le lin et d’en arracher des pierres.
+Les vieillards de cette ville se lavent ensuite à l’eau<sup class="footnote-marker">6</sup><i class="footnote"> Cette cérémonie symbolique, dit une note de M. le Gr. Rab. Wogue dans sa traduction de ce verset (Pentateuque, t. V, p. 243), signifie: «Nos mains sont pures de ce meurtre». Aujourd’hui encore certaines lo cutions proverbiales la rappellent. Elle a été renouvelée par Ponce-Pilate, au dire de l’Evangile, dans une circonstance mémorable: S. Matthieu, XXVII, 24; cf. Psaume XXVI, 6; LXXIII, 13, etc. — Les intéressés n’imposent pas les mains sur la tête de la victime (selon la règle de la victime du Lévit. I, 4, XVI, 24), parce qu’ils se déclarent innocents, selon l’avis de Scholz, cité par M. Wogue.</i>, sur la place où la génisse a eu la nuque brisée, et ils disent (ibid. 7): Nos mains n’ont pas versé ce sang et nos yeux ne l’ont pas vu (le meurtrier). Ce n’est pas à dire que l’on s’imagine vouloir soupçonner du crime d’assassinat les anciens du tribunal; ils déclarent seulement ceci: “Il ne nous est pas arrivé d’avoir laissé partir cet homme sans le nourrir, nous ne l’avons pas vu et ne l’aurions pas laissé aller sans l’accompagner”. Les prêtres ajoutent (ib. 8): Pardonne à ton peuple d’Israël que tu as racheté, ô Éternel, et ne remets pas la punition du sang d’innocent versé au sein de ton peuple d’Israël. Ils n’ont pas besoin d’ajouter: Que ce sang leur soit pardonné, mais l’Esprit-Saint leur fait entendre (par ce texte) comment cet espoir se réalisera, “et lorsque vous agirez ainsi, vous jouirez du pardon.”
+Si l’assassin a été trouvé avant que l’on ait rompu la nuque de la génisse, on fera partir celle-ci, on la laissera paître au milieu des troupeaux. Si l’on trouve l’assassin après avoir tué la génisse, on devra enterrer celle-ci sur place, puisqu’on a commencé par la sacrifier en raison du doute; elle a dès lors expié le doute avant son départ. Si, après avoir brisé la nuque à la génisse, on trouve le meurtrier, celui-ci devra pourtant être tué.
+Si un témoin vient dire avoir vu le meurtrier, et un autre témoin lui conteste cette vue, ou si une femme dit l’avoir vu et une autre femme la dément, on brisera la nuque à la génisse. Si un témoin atteste l’avoir vu et deux témoins le contredisent, on sacrifie la génisse. Mais si deux témoins déclarent avoir vu le meurtrier et un seul les dément, on ne sacrifie pas la génisse –<sup class="footnote-marker">7</sup><i class="footnote"> Le texte sur ce se trouve déjà reproduit ci-dessus, (6, 4), et en (Yebamot 15, 12), traduit p. 207.</i>
+Lorsque le nombre des meurtriers eut augmenté, on abolit l’habitude de briser la nuque à une génisse. Lorsque Éléazar b. Dinaï fut venu, qui était nommé aussi Tehina b. Perisha<sup class="footnote-marker">8</sup><i class="footnote"> Sur ce nom et les difficultés qu’il comporte, voir une longue note de M. J. Derenbourg, dans son Essai, etc. pp. 279-280.</i>, on le nomma de nouveau “fils de meurtrier”. Depuis l’époque de l’augmentation des adultères, on cessa d’user des eaux amères (pour les femmes sujettes au soupçon). C’est R. Yohanan b. Zaccaï qui fit interrompre cet usage, en se fondant sur ce verset (Os 4, 14): Je ne châtierai pas vos filles lorsqu’elles se prostitueront, ni vos brus qui se livreront à l’adultère, etc. Depuis la mort de Yossé b. Yoëzer, habitant de Cereda, et de Joseph b. Yohanan, jérusalémite, il n’y eut plus d’Eshkoloth, gens supérieurs<sup class="footnote-marker">9</sup><i class="footnote"> LittéralementÊ: Grappes. Pour ces mots et la Guemara de ce, voir Derenbou ibid., p. 456-8.</i>, comme il est dit (Mi 7, 1): Il n’y a plus une grappe (eshkol) à manger; en vain mon âme aspire après un fruit précoce.
+Yohanan, le grand prêtre (Hyrcan) abolit la confession qui accompagnait l’offrande de la dîme; il supprima aussi ceux qui excitent et ceux qui frappent; jusqu’à lui, le marteau battait à Jérusalem; sous lui, personne n’avait besoin de prendre des informations sur les denrées douteuses –<sup class="footnote-marker">10</sup><i class="footnote"> Cette Mishna et la Guemara qui fait suite se retrouvent textuellement en (Maasser-Sheni 3, 15), auquel nous renvoyons pour l’explication détaillée des expresions difficiles et obscures de ce texte.</i>
+Depuis que le Sanhédrin ne fonctionne plus, on a cessé de chanter dans les maisons à boire, comme il est dit (Is 24, 9): Ils ne boiront plus de vin avec le chant, etc.
+Depuis la mort des premiers prophètes, les oracles des Ourim et Toumim ont cessé de fonctionner; depuis la destruction du Temple, on cessa d’avoir le Shamir (qui servait à graver les pierres du pectoral) et le miel de Çophim (Scopos); les gens de confiance avaient disparu, comme il est dit (Ps 12, 20): Secours-nous, ô Eternel, car l’homme pieux n’est plus, les croyants ont cessé d’être. Simon b. Gamliel dit, au nom de R. Josué: depuis le jour de la destruction du Temple, il ne s’est pas passé un jour où il ne soit survenu une malédiction, où la rosée soit tombée pour le bien, où le bon goût des fruits n’ait disparu. R. Juda ajoute: même le crème (partie grasse) des fruits a disparu.
+Simon b. Éléazar dit: la perte de la pureté a précédé celle du goût et de l’odeur des fruits; la disparition de la loi sur les dîmes a eu pour suite la perte du meilleur blé. Les autres Sages disent: la prostitution et la sorcellerie ont tout ruiné.
+A la suite de la guerre Polemos<sup class="footnote-marker">11</sup><i class="footnote"> On est étonné, en lisant le commentaire de Maïmonide, de voir que ce savant ignorait le sens du mot grec 340, et qu’il lui donne pour équivalent arabe 340, temps Quant au terme suivant 340, il le rend par l’instrument d (Makshirin 5, 9).</i> de Vespasien, il fut défendu aux nouveaux mariés de porter des couronnes et de laisser battre le tambour, Iros, devant eux. Après la guerre de Quietus<sup class="footnote-marker">12</sup><i class="footnote"> Les éditions ont, par erreurÊ: Titus. Mais la vraie leçon est déjà donnée par Azaria de Rossi, Meor Enaïm, 19, d’après un ms. du Séder ’olam. Cf. Derenbourg, Essai, p. 406Ê; Mazkir, 1864, p. 22.</i>, les fiancés ne devaient plus porter de couronne (en signe de deuil), et il fut défendu d’enseigner le grec à ses enfants. Après la dernière révolte (sous Hadrien), il a été décrété que la fiancée ne sortirait pas à travers la ville en palanquin; mais nos docteurs ont permis que la fiancée sorte en cet appareil (ils en ont rétabli l’usage).
+Depuis la mort de R. Meir, les fabulistes ont cessé leurs proverbes. Depuis la mort de Ben Azaï, il n’y a plus les mêmes disciples studieux. Depuis la mort de Ben Zoma, les prédicateurs (ou exégètes) ont cessé leurs exposés. Depuis la mort de R. Josué, la bonté n’est plus dans le monde; Depuis la mort de R. Simon b. Gamliel, des sauterelles sont venues ainsi que bien d’autres maux. Depuis la mort de R. Eleazar b. Azaria, il n’y a plus de richesse parmi les sages. Depuis la mort de R. aqiba<sup class="footnote-marker">13</sup><i class="footnote"> Les éditions du Talmud B. ont à tortÊ: Akiba.</i>, la Loi n’est plus en honneur. Depuis la mort de R. Hanina b. Dossa, les gens aux bonnes actions manquent. Depuis la mort de R. Yossé le petit, il n’y a plus de gens pieux; on l’appelait Qatnoutha, parce qu’il était le plus petit (par la taille) des gens pieux. Depuis la mort de R. Gamliel l’ancien, la gloire de la Loi s’est éteinte, et avec elle sont ruinés la pureté et le Pharisaïsme<sup class="footnote-marker">14</sup><i class="footnote"> L’austérité et la vie religieuse.</i>. Depuis la mort de R. Ismaël b. Phabi, le sacerdoce n’a plus d’éclat. Depuis la mort de Rabbi, il n’y a plus d’humilité, ni de crainte du péché. R. Pinhas b. Yaïr dit: Depuis la destruction du temple, on voit rougir des compagnons d’étude et des gens de bonne famille; ils s’enveloppent la tête de honte. Les gens de valeur sont peu estimés, tandis que les hommes violents et les médisants l’emportent. Nul n’encourage, ne recherche, ne sollicite le bien; il ne nous reste à prendre appui qu’en notre père qui est aux cieux. R. Eliézer le grand dit: depuis le jour de la destruction du Temple, les docteurs ont paru être comme des maître d’école, ceux-ci comme des bedeaux, et ces derniers ressemblent à des gens du peuple (sans instruction), lesquels vont en diminuant de valeur; personne ne s’enquiert du mal et ne cherche à y remédier, ne nous laissant d’autre espoir qu’en notre père qui est aux cieux. A la fin, peu avant l’arrivée du Messie<sup class="footnote-marker">15</sup><i class="footnote"> Cf. B., Sanhedrin 97aÊ; Derekh ereç, fin.</i>, l’effronterie croîtra, la pesanteur (les tribulations des violents) sera plus élevée; bien que la vigne donnera ses fruits, le vin sera cher. Le gouvernement tournera à l’hétérodoxie, et nulle morale ne prévaudra. La maison de réunion (religieuse) servira à la prostitution; la Galilée sera en ruines, le Gablan sera dans la désolation, les habitants de la frontière<sup class="footnote-marker">16</sup><i class="footnote"> V. Neubauer, pp. 65-6.</i> erreront de ville en ville, sans inspirer de pitié. La science des scribes sera mal accueillie; ceux qui craignent le péché seront méprisés. La vérité sera restreinte. Les jeunes feront pâlir les vieux; ceux-ci resteront debout devant les jeunes; le fils rabaissera le père; la fille résistera à la mère, la bru à sa belle-mère; un homme aura pour ennemis les gens de sa maison. L’apparence des gens de cette époque sera cynique. Le fils n’aura plus de honte devant son père, et il ne nous restera d’autre appui que notre père qui est aux cieux<sup class="footnote-marker">17</sup><i class="footnote"> Les éditions de la Mishna terminent ce texte par un passage que l’on retrouve dans J, (Shabat 1, 3) (5) fin (traduit t. 4, pp. 16-17), et (Sheqalim 3, 4) fin. Le commencement Shabat ibid., l’autre en (Pea 1, 1).</i>.
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@@ -0,0 +1,102 @@
+Mishnah Sotah
+משנה סוטה
+Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]
+https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung
+
+Mishnah Sotah
+
+
+
+Chapter 1
+
+Wer seiner Frau gegenüber Eifersucht äussert,<sup class="footnote-marker">1</sup><i class="footnote"> Der Ehemann muss der Frau gegenüber seiner Eifersucht in Worten Ausdruck gegeben haben (s. nächste Mischna), soll das Sotagesetz zur Anwendung kommen.</i> muss, so sagt R. Eliëser, vor<sup class="footnote-marker">2</sup><i class="footnote"> <span dir="rtl">על פי</span> wörtlich: „auf die Aussage“ hier: vor.</i> zweien<sup class="footnote-marker">3</sup><i class="footnote"> im Beisein zweier Zeugen</i> Eifersucht ihr gegenüber äussern,<sup class="footnote-marker">4</sup><i class="footnote"> Eine Eitersuchtsäusserung, die nicht in Anwesenheit zweier erfolgte, bleibt ohne Folgen.</i> und lässt sie trinken<sup class="footnote-marker">5</sup><i class="footnote"> das Fluchwasser.</i> auf Grund der Aussage eines Zeugen oder auf Grund seiner eigenen Aussage.<sup class="footnote-marker">6</sup><i class="footnote"> Wenn auch nur ein Zeuge oder lediglich der Ehemann selbst angibt, dass die Frau nach erfolgter Eifersuchtsäusserung mit dem betreffenden fremden Mann an einem verborgenen Orte sich geraume Zeit aufgehalten hat, tritt das Sotagesetz in Kraft. Die Ausdrucksweise der Mischna: „Wer … muss …“ besagt nach der Erklärung der Gemara (2 a), dass es von vornherein verboten ist, seiner Frau gegenüber in wirksamer Weise seiner Eifersucht Ausdruck zu geben, um nicht Streitigkeiten heraufzubeschwören und die Ehefrau der ganzen sie beschämenden Prozedur auszusetzen, während sie sich möglicherweise gar nicht ernster vergangen hat (vgl. Raschi z. St.). R. Ismael dagegen lehrt, dass dies zumindest nicht verboten ist (<span dir="rtl">רשות</span>); R. Akiba erklärt es geradezu für eine Pflicht des Ehemannes, dies zu tun (<span dir="rtl">חובה</span>), wenn das Benehmen der Gattin Anlass dazu gibt (Talmud 3 a). Die Halacha entscheidet nach der Lehre des R. Akiba (Maim. <span dir="rtl">הלכות סוטה</span> IV, 18; vgl. aber N. 7).</i> R. Jehoschua sagt: Er muss ihr gegenüber Eifersucht äussern vor<sup class="footnote-marker">2</sup><i class="footnote"> <span dir="rtl">על פי</span> wörtlich: „auf die Aussage“ hier: vor.</i> zweien<sup class="footnote-marker">3</sup><i class="footnote"> im Beisein zweier Zeugen</i> und lässt sie (ebenso) trinken<sup class="footnote-marker">5</sup><i class="footnote"> das Fluchwasser.</i> auf Grund der Aussage zweier.<sup class="footnote-marker">7</sup><i class="footnote"> Nach der Ansicht des R. Jehoschua kommt es zum Trinken nur dann, wenn zumindest zwei Zeugen die heimliche Zusammenkunft der Frau mit dem Fremden bezeugen. Ausser den beiden in der Mischna überlieferten Ansichten gibt es aber noch eine dritte. In der Tossifta (zitiert Talmud 2 b) wird nämlich von R. Jose ben R. Jehuda die Ansicht des R. Eliëser umgekehrt als in der Mischna überliefert: Bei der Eifersuchtsäusserung müsse niemand zugegen sein, die heimliche Zusammenkunft mit dem Fremden aber müsse von zumindest zwei Zeugen bezeugt werden. Die Ansicht des R. Jehoschua und die des R. Eliëser nach der Überlieferung des R. Jose ben Jehuda wird von Maim. (<span dir="rtl">הלכות סוטה</span> I, 8 und 9 und <span dir="rtl">הלכות אישות</span> XXIV, 25) dahin interpretiert, dass lediglich die Sotauntersuchung unterbleibt, wenn die heimliche Zusammenkunft nicht von zwei Zeugen bezeugt worden ist. Wohl aber hat die diesbezügliche Aussage auch nur eines Zeugen, sofern er dem Ehemann glaubwürdig erscheint, oder des Ehemannes selbst die Folge, dass — wie in allen Fällen, da die Sotauntersuchung aus irgend einem Grunde unterbleibt — die Fortsetzung der Ehe auf die Dauer untersagt wird. Nach anderen Erklärern (<span dir="rtl">ברטנורה</span> und wohl auch Raschi, vgl. <span dir="rtl">תוספות י״ט</span> und <span dir="rtl">תום׳ רעק״א</span>) hat aber nach diesen beiden Ansichten eine nicht durch zwei Zeugen bezeugte heimliche Zusammenkunft überhaupt keine weitere Folge. Der Ausdruck <span dir="rtl">ומשקה</span> „und er lässt sie trinken“ im Ausspruch des R. Jehoschua (und in dem des R. Eliëser in der Tossifta) wird also von Maim. wörtlich gefasst: zum Trinken bedarf es zweier Zeugen, nicht aber zum Eheverbot. Nach der zweiten Erklärung aber ist <span dir="rtl">ומשקה</span> in weiterem Sinne zu nehmen. Die Halacha entscheidet nach der Ansicht des R. Jehoschua (Maim. <span dir="rtl">הלכות סוטה</span> I, 1 und 2). Für die Praxis wird aber auch die von R. Jose ben Jehuda überlieferte Ansicht des R. Eliëser berücksichtigt. Es wird daher (Talmud 2 b) für die gegenwärtige Zeit davor gewarnt, auch bei Nichtanwesenheit irgend eines Zeugen seiner Frau gegenüber in wirksamer Form Eifersucht zu äussern. Es könnte leicht dazu kommen, dass die Fortsetzung der Ehe auf die Dauer verboten wird, da ja die an den Bestand des Tempels gebundene Sotauntersuchung in der Gegenwart nicht vorgenommen werden kann.</i>
+<sup class="footnote-marker">8</sup><i class="footnote"> Bei einfacher Betrachtung wäre die Mischna zu übersetzen „Wie änssert er ihr gegenüber Eifersucht? Hat er ihr vor zweien gesagt: ,Sprich nicht mit N. N.‘, und sie hat mit ihm gesprochen, so ist sie noch erlaubt für ihr Haus … Hat sie sich mit ihm an einen verborgenen Ort begeben und mit ihm die Dauer einer Verunreinigung verweilt, dann ist sie verboten für ihr Haus…“ Darnach würde die Mischna besasren, dass die wirksame Form der Eifersuchtsäusserung die Verwarnung: „Sprich nicht mit dem N. N.“ ist, dass aber dennoch, wenn die Frau dann dieser Verwarnung zuwider mit dem Betreffendem spricht, dies keine weitere Folge habe. Damit das Sotagesetz zur Anwendung komme, müsse die Frau mit dem Betreffenden nach erfolgter Verwarnung heimlich geraume Zeit beisammen gewesen sein. Es erscheint aber als unmöglich, dass die Verwarnung sich auf etwas anderes beziehen soll, als auf die nachher erfolgte Übertretung. Im Jeruschalmi z. St. wird, um diese Schwierigkeit zu lösen, erklärt, dass das <span dir="rtl">אל תדברי</span> „Sprich nicht“ als Euphemismus (<span dir="rtl">לשון נקיה</span>) für <span dir="rtl">אל תסתרי</span> „verbirg dich nicht“ auzusehen ist. Die Worte <span dir="rtl">ודברה עמו</span> „und sie hat mit ihm gesprochen“ müssen hingegen im eigentlichen Sinne verstanden werden (vgl. Tossafot auf 5b sub <span dir="rtl">הא גופא קשיא</span>. Zu diesem Euphemismus <span dir="rtl">אל תדברי</span> für <span dir="rtl">אל תסתרי</span> vgl. Mischna Ketubot I, 8 <span dir="rtl">ראוה מדברת</span> und dazu die Erklärung Zeïris im Talmud Ketubot 13 a, dass damit <span dir="rtl">נסתרה</span> gemeint sei). Darnach besagt die Mischna, dass die Sota dem Ehemann bis zur Feststellung ihrer Unschuld durch das Trinken für die Fortsetzung der Ehe verboten bleibt und bis dahin auch keine Priesterhebe geniessen darf, wenn der Ehemann sie mit den Worten: „Verbirg dich nicht mit dem N. N.“ verwarnt hat, und sie dennoch mit dem Betreffenden die Dauer eines Ehebruchs an einem verborgenen Ort verweilt hat. Im babylonischen Talmud 5 b löst der Amoräer Abbaï die Schwierigkeit, die die Mischna bietet, unter Beibehaltung des eigentlichen Sinnes der Worte <span dir="rtl">אל תדברי</span> durch die Erklärung, dass die Worte <span dir="rtl">פלוני</span> … <span dir="rtl">אמר</span> „Hat er … N. N.“ vom folgenden: <span dir="rtl">ודברה עמו</span> „und … gesprochen“ zu trennen sind und mit diesem die beiden Fälle angeben, in denen keine weitere Folgen eintreten. Mit den Worten <span dir="rtl">טמאה</span> … <span dir="rtl">נכנסה</span> „Hat sie … verweilt“ ist dann der Fall aogegeben, da (nach der entsprechenden Verwarnung: <span dir="rtl">אל תסתרי עם פלוני</span> „Verbirg dich nicht mit dem N. N.“) das Sotagesetz zur Anwendung kommt. Der Sinn der Mischna ist darnach derselbe, wie nach der Erklärung im Jeruschalmi. Unsere Übersetzung versucht den Sinngehalt der Mischna nach dieser Erklärung im babylonischen Talmud wiederzugeben.</i> Wie äussert er ihr gegenüber Eifersucht?<sup class="footnote-marker">9</sup><i class="footnote"> und was muss sie getan haben, damit das Sotagesetz zur Anwendung komme.</i> Hat er ihr vor zweien<sup class="footnote-marker">3</sup><i class="footnote"> im Beisein zweier Zeugen</i> (lediglich) gesagt: „Sprich nicht mit dem N. N.“,<sup class="footnote-marker">10</sup><i class="footnote"> selbst wenn sie nachher mit dem Betreffenden heimlich zusammengetroffen ist.</i> und (ebenso) hat sie (lediglich) mit ihm gesprochen,<sup class="footnote-marker">11</sup><i class="footnote"> ohne Unterschied wie die vorhergehende Verwarnung gelautet hat.</i> so ist sie noch erlaubt für ihr Haus<sup class="footnote-marker">12</sup><i class="footnote"> d. h. zum ehelichen Verkehr.</i> und darf Priesterhebe geniessen.<sup class="footnote-marker">13</sup><i class="footnote"> wenn sie die Eehefrau eines Priesters ist (nach Lev. 22, 11).</i> Hat sie sich aber mit ihm<sup class="footnote-marker">14</sup><i class="footnote"> mit dem Fremden.</i> an einen verborgenen Ort begeben<sup class="footnote-marker">15</sup><i class="footnote"> nach der entsprechenden Verwarnung: „Verbirg dich nicht mit dem N. N.“. Dass diese Verwarnung vorausgegangen ist, ist aus dem Zusammenhang zu ergänzen.</i> und mit ihm die Dauer einer Verunreinigung<sup class="footnote-marker">16</sup><i class="footnote"> d. h. so lange, dass ein Ehebruch hätte stattfinden können, durch den die Frau „unrein“, d. h. zur Fortführung der Ehe untauglich wird.</i> verweilt, dann ist sie verboten für ihr Haus<sup class="footnote-marker">12</sup><i class="footnote"> d. h. zum ehelichen Verkehr.</i> und darf Priesterhebe nicht geniessen;<sup class="footnote-marker">17</sup><i class="footnote"> Im Sotagesetz wird von der Sota wiederholt gesagt <span dir="rtl">נטמאה</span> „sie wurde unrein“ (Num. 5, 14. 27. 29). Das soll besagen, dass die Sota bis zur Feststellung ihrer Unschuld durch die Untersuchung zur Fortsetzuug der Ehe ungeeignet ist, weil sie möglicherweise die Ehe gebrochen hat, und bis dahin — wäre ihr dies sonst als Priestersgattin gestattet — auch Priesterhebe nicht geniessen darf (Talmud 28 a).</i> und wenn er gestorben ist,<sup class="footnote-marker">18</sup><i class="footnote"> wenn der Ehemann noch vor der Sotauntersuchung stirbt ohne Kinder zu hinterlassen.</i> muss sie Chaliza vollziehen und darf vom Levir nicht geehelicht werden.<sup class="footnote-marker">19</sup><i class="footnote"> Das Gesetz der Leviratsehe, wonach der Bruder des kinderlos Verstorbenen die verwitwete Schwägerin ehelicht (Deut. 25, 5—6), kommt hier nicht zur Anwendung, sondern es muss die Chaliza (dorts. 25, 7—10) vollzogen werden.</i>
+Und diese (im folgenden angeführten Frauen) dürfen Priesterhebe nicht geniessen.<sup class="footnote-marker">20</sup><i class="footnote"> für die Dauer, selbst wenn die Frau die Tochter eines Priesters ist, die sonst, wenn sie kinderlos ist, nach der Scheidung oder nach dem Tode des Gatten Priesterhebe geniessen darf (Lev. 22, 12 f.).</i> Eine, die sagt: „Ich bin unrein für dich“<sup class="footnote-marker">21</sup><i class="footnote"> d. h. die Sota gesteht noch vor der Untersuchung, dass sie die Ehe gebrochen hat (zum Ausdruck „nnrein“ vgl. N. 16). Es findet dann die Sotauntersuchung nicht statt, und die Ehe muss durch Scheidung gelöst werden (vgl. Mischna I, 5 und IV, 2).</i> und eine, bezüglich derer Zeugen, die gekommen sind, aussagen, dass sie unrein ist,<sup class="footnote-marker">22</sup><i class="footnote"> Nach der Erklärung der Gemara (6a) spricht die Mischna von dem Fall, dass nach dem Trinken Zeugen kommen, die aussagen, dass die Frau die Ehe gebrochen hat. Trotz des Unversehrtbleibens der Sota nach dem Trinken muss in diesem Falle dennoch die Ehe gelöst werden.</i> und eine, die sagt: „Ich trinke nicht“<sup class="footnote-marker">23</sup><i class="footnote"> Auch in diesem Falle findet keine Untersuchung statt, und muss die Ehe durch Scheidung gelöst werden (vgl. Mischna IV, 2).</i> und die, deren Mann sie nicht trinken lassen will,<sup class="footnote-marker">23</sup><i class="footnote"> Auch in diesem Falle findet keine Untersuchung statt, und muss die Ehe durch Scheidung gelöst werden (vgl. Mischna IV, 2).</i> und die, deren Mann sie auf dem Wege<sup class="footnote-marker">24</sup><i class="footnote"> nach Jerusalem (vgl. nächste Mischna).</i> begattet hat.<sup class="footnote-marker">25</sup><i class="footnote"> Das Wasser ist unwirksam, wenn der Mann der Sota vor der Untersuchung trotz des Verbote beiwohnt. Es wird dies aus Num. 5, 31 gelehrt (Talmud 28a; vgl. auch Mischna IV, 2). Es muss also in diesem Falle die Ehe gelöst werden.</i> Wie verfährt er<sup class="footnote-marker">26</sup><i class="footnote"> der Ehemann.</i> mit ihr? Er führt sie zum Gericht am betreffenden Orte<sup class="footnote-marker">27</sup><i class="footnote"> wo sie wohnen.</i> und man gibt ihm zwei Gelehrten-Jünger mit, er könnte sie auf dem Wege<sup class="footnote-marker">24</sup><i class="footnote"> nach Jerusalem (vgl. nächste Mischna).</i> begatten.<sup class="footnote-marker">28</sup><i class="footnote"> Die beiden sollen den Ehemann in gehöriger Weise vor einer Begattung warnen können und gegebenenfalls die erfolgte Begattung bezeugen, so dass es dann nicht mehr zur Untersuchung kommt (vgl. die ähnliche Bestimmung Makkot II, 5).</i> R. Jehuda sagt: Ihr Mann ist bezüglich ihrer vertrauenswürdig.<sup class="footnote-marker">29</sup><i class="footnote"> Man müsse nicht befürchten, dass der Ehemann die Sota vor der Untersuchung begattet und man gibt daher keine Männer auf den Weg mit.</i>
+Man führte sie hinauf zum höchsten Gerichtshof in Jerusalem.<sup class="footnote-marker">30</sup><i class="footnote"> vor das grosse einundsiebziggliedrige Synhedrion. Es wird dies aus der Wortanalogie (<span dir="rtl">גזרה שוה</span>) Num. 5, 30 … <span dir="rtl">ועשה לה הכהן את כל התורה הזאת</span> und Deut. 17, 10 … <span dir="rtl">על פי התורה אשר יורוך</span> gefolgert (Talmud 7 b).</i> Und man macht ihr Angst, so wie man Angst macht Zeugen über ein todeswürdiges Verbrechen<sup class="footnote-marker">31</sup><i class="footnote"> Man versetzt die Sota in Angst vor dem Trinken, um sie zum Geständnis zu bewegen, so wie man Zeugen, die in einem Prozesse über ein Verbrechen, auf das Todesstrafe steht, aussagen, besonders eindringlich vor einer falschen Zengenaussage in Angst versetzt (Sanhedrin IV, 5).</i>. Und man sagt zu ihr: „Meine Tochter, vieles macht der Wein, vieles macht das Scherzen, vieles macht die Jugendlichkeit, vieles machen böse Nachbarn.<sup class="footnote-marker">32</sup><i class="footnote"> die sie verführt haben könnten. All dies führt man als mildernde Umstände an, um sie zum Geständnis zu bewegen.</i> Handle um Seines<sup class="footnote-marker">33</sup><i class="footnote"> Gottes.</i> grossen Namens willen, der in Heiligkeit niedergeschrieben wird, dass er nicht ausgelöcht werde auf das Wasser!“<sup class="footnote-marker">34</sup><i class="footnote"> Vor dem Trinken wurde der Eid- und Fluchtext samt den in ihm enthaltenen Gottesnamen in das Wasser verlöscht (Num. 5, 23). Der Sota soll die ganze Schwere des Vorganges zum Bewusstsein gebracht werden. In der Münchener Handschrift der Text: … <span dir="rtl">שימחה</span> … <span dir="rtl">עשי למען שמו הגדול</span> „Handle um Seines grossen Namens willen, … der sonst verlöscht wird …“. Im Jeruchalmi: … <span dir="rtl">שימחה</span> … <span dir="rtl">אל תעשי לשמו הגדול</span> „verursache nicht, dass Sein grosser Name, … verlöscht wird …“.</i> Und man sagt vor ihr Dinge, die weder sie noch ihre ganze Familie<sup class="footnote-marker">35</sup><i class="footnote"> wenn Leute aus ihrer Familie anwesend sind. <span dir="rtl">וכל משפחת בית אביה</span> wörtl.: und die ganze Familie ihres Vaterhauses.</i> zu hören würdig sind.<sup class="footnote-marker">36</sup><i class="footnote"> Man führt ihr Fälle aus der Geschichte vor, da bedeutende und fromme Männer sich auf ähnlichem Gebiete vergangen hatten und ihr Vergehen eingestanden, z. B. die Erzählung von Juda in Gen. Kap. 38 und von Ruben in Gen. 35, 22 (Talmud 7 b). Man erwähnt dies alles nur, um sie zum Geständnis zu bewegen.</i>
+Wenn sie gesagt hat: „Ich bin unrein,“<sup class="footnote-marker">37</sup><i class="footnote"> wenn sie den Ehebruch eingesteht (zum Ausdruck „unrein“ vgl. N. 16).</i>, dann quittiert sie ihre Ketuba<sup class="footnote-marker">38</sup><i class="footnote"> Sie schreibt eine Quittung, dass sie den Ketubabetrag nicht mehr zu fordern hat, um nicht später diesen noch einfordern zu können. Dasselbe geschieht übrigens auch, wenn sie einfach erklärt, nicht trinken zu wollen (vgl. Mischna IV, 2). <span dir="rtl">שוברת</span> „sie quittiert“ ist denominat. von <span dir="rtl">שׁוֹבָר</span> „Quittung“. Dieses Wort von <span dir="rtl">שבר</span> „zerbrechen“. Die Quittung wird wohl deshalb so bezeichnet, weil bei der Bezahlung einer Schuld der oft auf einem Scherben geschriebene Schuldschein zerbrochen wurde. (Die übliche Erklärung des Wortes vgl. S. 152, N. 64; zur Einrichtung der Ketuba vgl. S. 92f., Einleitung in den Traktat Ketubot).</i> und geht fort (vom Gericht).<sup class="footnote-marker">39</sup><i class="footnote"> und der Mann muss sie scheiden. Trotz ihres Geständnisses bleibt die Sota sonst straffrei, weil der Ehebruch nicht durch zwei Zeugen ordnungsmässig bezeugt ist.</i> Wenn sie aber gesagt hat: „Ich bin rein“, dann führt man sie hinauf<sup class="footnote-marker">40</sup><i class="footnote"> Die hier (und im folgenden) angegebene Reihenfolge der Vorprozeduren vor der Sotauntersuchung entspricht nicht der in der Tora angegebenen. Nach Num. 5, 15—18 hat nämlich, noch bevor die Sota zum Heiligtum geführt wird, der Mann das Speiseopfer beizubringen und der Priester das Wasser herzurichten. Ersteres wird erst in Mischna II, 1, letzteres in Mischna II, 2 erwähnt (vgl. Tossafot 14 a sub <span dir="rtl">מביא</span> und 17b sub <span dir="rtl">קודם</span>). Dies erklärt sich wohl daraus, dass die Mischna hier, thematisch geordnet, erst bis zu Ende darstellen will, was mit der Sota selbst geschicht.</i> zum Osttor, welches beim Eingang des Nikanortores ist<sup class="footnote-marker">41</sup><i class="footnote"> Da die Frau sich bereits vor dem Synhedrion befindet, und dieses in der Quaderhalle (<span dir="rtl">לשכת הגזית</span>) tagte, welche zur Hälfte im Vorhof der Israeliten lag (vgl. Joma 25 a; Mischna Sanhedrin XI, 2 und Mischnajot Seder Nesikin ed. Hoffmann S. 195, N. 14). so ist der Passus: „man führte sie hinauf…“ nicht ohneweiteres verständlich. Nach der Gomara (8 a) hat man die Sota erst hinab- und dann wieder heraufgeführt, um sie zu ermüden und dadurch zum Geständnis gefügig zu machen (vgl. Raschi z. St.). Dies besagt dann auch die doppelte Aussage der Tora Num. 5, 16 <span dir="rtl">והעמדה לפני ה׳</span> … und 5, 18 <span dir="rtl">והעמיד הכהן את האשה לפני ד׳</span> (vgl. Raschi zu Num. 5, 18).— Der vorliegende Text <span dir="rtl">לשער המזרח שעל פתח שער נקנור</span> „zum Osttor, welches beim Eingang des Nikanortores ist“, den auch die Mischna in den Ausgg. des babylonischen Talmud bietet, ist nicht erklärlich. Nach Mischna Middot I, 3 und II, 6 (vgl. auch Mischna Schekalim VI, 3) ist das Osttor (<span dir="rtl">שער המזרח</span>) ein Tor zum Tempelberg (<span dir="rtl">הר חבית</span>), das Nikanortor aber eines an der Ostseite des Vorhofes (<span dir="rtl">עזרה</span>). Es ist daher nicht vorzustellen, was unter dem „Osttor, das beim Eingang des Nikanortores ist“, zu verstehen sein soll. Nach Raschi (zur Mischna) führte man die Sot a den Tempelberg hinunter, dann zum Osttor und von dort zum Nikanortor (vgl <span dir="rtl">תפארת ישראל</span>). Das ist wohl vereinbar mit dem Mischnatext im Jeruschalmi: <span dir="rtl">לשערי מזרח לשערי נקנור</span> „zum Osttor, zum Nikanortor“ und dem Text der Münchener Handschrift: <span dir="rtl"> לשערי המזרח ולשע׳ נקנור</span> „zum Osttor und zum Nikanortor“. Nach Maim. (Mischnakommentar und <span dir="rtl">הלכות סוטה</span> III, 3—4) ist hier überhaupt nur vom Nikanortor die Rede, das hier als an der Ostseite des Vorhofes liegendes mit „Osttor“ bezeichnet wird. Darnach ist das <span dir="rtl">לשערי נקנור</span> resp <span dir="rtl">ולשע׳ נקנור</span> der letztzitierten Laa. explikativ: „nämlich zum Nikanortor“ zu fassen.</i>, wo man die Sotot trinken lässt<sup class="footnote-marker">42</sup><i class="footnote"> Dass das Trinken der Sota dort zu erfolgen hat, wird ans Num. 5, 18 <span dir="rtl">והעמיד הכהן את האשה לפני ח׳</span> gelehrt (Talmud 8 a).</i>, und wo man die Gebärenden rein werden lässt,<sup class="footnote-marker">43</sup><i class="footnote"> Vierzig Tage nach der Geburt eines Knaben und achtzig Tage nach der eines Mädchens musste die Mutter ein Opfer bringen und wurde dann erst rein, d. h. durfte dann erst Heiliges geniessen (Lev. 12, 1—8). Da nun der Darbringer eines Opfers bei der Darbringung zugegen sein soll (vgl. Mischna Taanit IV, 2), diese Frauen aber vor der Darbringung als unrein gelten und daher die Opferhalle nicht betreten durften, standen sie beim Eingang der Halle, beim Nikanortor (Talmud 8 a; vgl. Raschi z. St.).</i> und wo man die Aussätzigen rein werden lässt;<sup class="footnote-marker">44</sup><i class="footnote"> Dass der Aussätzige bei der Darbringung der Reinigungsopfer dort stand, ergibt sich aus Lev. 14, 11 <span dir="rtl">אהל מועד והעמיד הכהן המטהר את האיש המטהר ואותס לפני ה׳ פתח</span> (Talmud 8 a).</i> und ein Priester<sup class="footnote-marker">45</sup><i class="footnote"> Nach Tossifta I wurde der Priester durch Loswerfung bestimmt.</i> erfasst ihre Kleider,<sup class="footnote-marker">46</sup><i class="footnote"> am Halse; vgl. das gleiche Verfahren bei der Vollziehung der Geisselstrafe Mischna Makkot III, 12.</i> — wenn sie (dadurch) zerrissen wurden, wurden sie eben zerriss en,<sup class="footnote-marker">47</sup><i class="footnote"> man sieht nicht darauf.</i> und wenn sie (dadurch) zerfetzt<sup class="footnote-marker">48</sup><i class="footnote"> Unsere Übersetzung folgt der Erklärung Raschis, wonach <span dir="rtl">נפרמו</span> ein „Zerreissen in kleine Stücke“ bedeutet. Nach Aruch bedeutet <span dir="rtl">נקרעו</span> ein Zerreissen des Kleides, <span dir="rtl">נפרטו</span> ein Zertrennen der Nähte. Maim. u. a. erklären <span dir="rtl">נקרעו</span> als Zerreissen der Länge nach, <span dir="rtl">נפרמו</span> als Zerreissen nach der Breite.</i> wurden, dann wurden sie eben zerfetzt,<sup class="footnote-marker">47</sup><i class="footnote"> man sieht nicht darauf.</i> — bis er ihre Brust entblösst.<sup class="footnote-marker">49</sup><i class="footnote"> <span dir="rtl">לבה</span> „ihre Brust“ wörtl.: „ihr Herz“. (vgl. Gesenius-Buhl, Wrtb. Leipzig 1921 S. 375 s. v. <span dir="rtl">לב</span>). Im Hebräischen der Mischna stets auch für „Brust“. — In der Tora ist ausdrücklich lediglich die Entblössung des Haares vorgeschrieben (Num. 5, 18). Die Weisen sehen aber in diesem Verse auch die Entblössung des Leibes angedeutet. Die Auflösung der Haarflechten kommt zur Entblössung als diese vollendend noch hinzu (Talmud 8 a; vgl. Raschi z. St.)</i> Und er zerrauft ihr Haar.<sup class="footnote-marker">50</sup><i class="footnote"> d. h. löst ihre Haarflechten auf.</i> R. Jehuda sagt: „Wenn ihre Brust schön war, dann entblösste er sie nicht, und wenn ihr Haar schön war, dann zerraufte er es nicht.“<sup class="footnote-marker">51</sup><i class="footnote"> R. Jehuda verbietet dies, damit nicht die anwesenden jungen Priester, wenn die Sota frei ausgeht, in Lust nach ihr entbrennen (Talmud 8 a). Die Haarentblössung ist allerdings in der Tora vorgeschrieben (vgl. N. 49). Eine solche Toravorschrift konnte aber aus wichtigen Gründen fallweise ausser Kraft gesetzt werden, wenn sich diese Ausserkraftsetzung nicht in einer Handlung äussert (<span dir="rtl">קום ועשה</span>), sondern — so wie hier — lediglich ein Nichttun, die Unterlassung einer Handlung (<span dir="rtl">שב ואל תעשה</span>) zur Folge hat (vgl. Tossafot auf 8 a sub <span dir="rtl"> אם היה לבה נאה</span>). Die Halacha entscheidet nach der ersten Ansicht (Maim. <span dir="rtl">הלנות סוטה</span> III, 11).</i>
+War sie bedeckt mit weissen Gewändern, bedeckt er sie mit schwarzen;<sup class="footnote-marker">52</sup><i class="footnote"> Standen solche ihr gut zu Gesicht, bekleidete man sie mit verunzierenden Gewändern (Talmud 8 b).</i> waren auf ihr goldene Schmuckstücke und Halsbänder,<sup class="footnote-marker">53</sup><i class="footnote"> <span dir="rtl">קטליאות</span> „Halsbänder“ ist das lat. catella „Kettchen“.</i> Ringe<sup class="footnote-marker">54</sup><i class="footnote"> Nasen- und Ohrringe.</i> und Fingerringe, nimmt man sie ihr ab um sie zu verunzieren. Und nachher bringt er<sup class="footnote-marker">55</sup><i class="footnote"> der Priester.</i> einen Weidenstrick<sup class="footnote-marker">56</sup><i class="footnote"> <span dir="rtl">חבל מצרי</span> „Weidenstrick“, ein aus Reisern von Weiden verfertigter Strick (vgl. Talmud Eruwin 58 a). <span dir="rtl">מצרי</span> Adjekt. von <span dir="rtl">מֵצֶר</span> = <span dir="rtl">נֵצֶר</span> „Zweig, Spross“ (mit Wechsel der liquiden Laute <span dir="rtl">מ</span> und <span dir="rtl">נ</span>). Jeruschalmi nimmt <span dir="rtl">מצרי</span> in der Bedeutung „ägyptisch“ und schliesst an diesen Passus der Mischna die Bemerkung: „Warum gerade einen ägyptischen Strick? Es sagte R. Jizchak: Weil sie nach Aegypterart gehandelt hat (vgl. Lev. 18 3).“ Jedenfalls genügt im Notfall irgend ein anderes Band (Talmud 8 b).</i> und bindet ihn ober ihren Brüsten<sup class="footnote-marker">57</sup><i class="footnote"> damit das vorher aufgerissene Gewand (s. vorherg. Mischna) nicht herabfalle (Talmud 8 b).</i>. Und jeder, der zusehen will, kann kommen zuzusehen, ausser ihren Knechten und Mägden, weil vor ihnen ihr Herz ermutigt ist.<sup class="footnote-marker">58</sup><i class="footnote"> Beim Anblick ihrer Untergebenen wird sich ihr Sinn verhärten und sie erst recht nicht gestehen wollen.</i> Und alle Frauen dürfen<sup class="footnote-marker">59</sup><i class="footnote"> Das vorhergehende … <span dir="rtl">וכל הרוצה</span> „und jeder, der zusehen will…“ bezieht sich sowohl auf Frauen als auch auf Männer. Frauen aber dürfen nicht nur, sondern sollen sogar zusehen und werden deshalb hier nochmals besonders erwähnt. Der Ausdruck <span dir="rtl">מתחת</span> „dürfen“ ist darnach ungenau (Talmud 8 b).</i> sie ansehen, denn es heisst (Ezech. 23, 48): „Und es sollen Zucht annehmen alle Frauen und nicht Unzucht treiben wie ihr“.<sup class="footnote-marker">60</sup><i class="footnote"> Im Kapitel 23 des Buches Ezechiel werden Juda und Israel mit unzüchtigen Frauen verglichen, an denen ein Strafgericht vollzogen wird.</i>
+<sup class="footnote-marker">61</sup><i class="footnote"> Die folgenden Mischnajot bis zum Ende des Abschnittes I unterbrechen die zusammenhängende Darstellung, die mit Abschnitt II wieder aufgenommen wird. An der Bestrafung der Sota und im Anschlusse daran an Beispielen aus der Geschichte wird gezeigt, wie die göttliche Fügung ein Vergehen entsprechend bestraft und ebenso auch ein Verdienst entsprechend belohnt (<span dir="rtl">מרה כנגד מרה</span>).</i> Mit dem Mass, mit dem der Mensch misst, misst man ihm. Sie<sup class="footnote-marker">62</sup><i class="footnote"> die Sota.</i> schmückte sich zur Sünde, darum hat Gott<sup class="footnote-marker">63</sup><i class="footnote"> <span dir="rtl">המקום</span> „Gott“ wörtl. „der Ort“; so wird Gott als Allumfasser genannt (vgl. auch Midrasch rabba zu Gen. 28, 11 <span dir="rtl">ויפגע במקום</span>).</i> sie verunziert.<sup class="footnote-marker">64</sup><i class="footnote"> s. Mischna 5 und 6.</i> Sie entblösste sich für die Sünde,<sup class="footnote-marker">65</sup><i class="footnote"> den Beischlaf.</i> darum hat Gott<sup class="footnote-marker">63</sup><i class="footnote"> <span dir="rtl">המקום</span> „Gott“ wörtl. „der Ort“; so wird Gott als Allumfasser genannt (vgl. auch Midrasch rabba zu Gen. 28, 11 <span dir="rtl">ויפגע במקום</span>).</i> sie entblösst.<sup class="footnote-marker">66</sup><i class="footnote"> s. Mischna 5. Maim. (im Mischnakommentar) erklärt <span dir="rtl">היא גלתה</span> „sie entblösste …“ in dem Sinne, dass die Sota nicht zurückgezogen und züchtig gelebt hat; dies entspricht der Textierung der der Mischna parallelen Boraita (Talmud 8 b): <span dir="rtl">היא עמדה על פתח ביתה ליראות לו לפיכך כהן מעמידה על שער בקנור ומראה קלונה לכל </span>. Dass aber in der Mischna direkt die Entblössung zum Beischlaf gemeint ist, dafür spricht der Text der der Mischna entsprechenden Tossiftastelle (III): <span dir="rtl"> היא הראתח אח בשרה לפיכך כהן קורע חלוקת ומראה קלונה לרבים</span>.</i> Mit der Hüfte begann sie zuerst die Sünde,<sup class="footnote-marker">65</sup><i class="footnote"> den Beischlaf.</i> und dann (folgte) der Leib,<sup class="footnote-marker">67</sup><i class="footnote"> Die Münchener Handschrift hat hier die bessere La.: <span dir="rtl">ירך התחי׳ כעביר׳ ואחר כך בטן לפיכך ילקה ירך תחל׳ ואחר כך בטן</span> „Die Hüfte begann die Sünde, und dann der Leib, darum….“. Ebenso auch der Mischnatext im Jeruschalmi (aber mit ungenauer Genuskonstruktion): <span dir="rtl"> הירך התחילה כעברה תחלה ואח״כ הבטן לפיכך ילקה ירך תחלה ואחר כך הבטן</span>.</i> darum soll zuerst die Hüfte geschlagen werden und dann der Leib<sup class="footnote-marker">68</sup><i class="footnote"> Dies bezieht sich lediglich auf den Text des Schwures (Num 5, 21), wo zuerst das Schwinden der Hüfte und dann erst das Anschwellen des Leibes erwähnt wird; anders der tatsächliche Vorgang (Num. 5, 22 und 27: Talmud 9 b).</i>, und der ganze übrige Körper entgeht (ebenfalls) nicht.<sup class="footnote-marker">69</sup><i class="footnote"> Auch die übrigen Körperteile erleiden grässliche Veränderungen, obwohl dies in der Tora nicht ausdrücklich vermerkt ist.</i>
+<sup class="footnote-marker">61</sup><i class="footnote"> Die folgenden Mischnajot bis zum Ende des Abschnittes I unterbrechen die zusammenhängende Darstellung, die mit Abschnitt II wieder aufgenommen wird. An der Bestrafung der Sota und im Anschlusse daran an Beispielen aus der Geschichte wird gezeigt, wie die göttliche Fügung ein Vergehen entsprechend bestraft und ebenso auch ein Verdienst entsprechend belohnt (<span dir="rtl">מרה כנגד מרה</span>).</i> Simson ging seinen Augen nach<sup class="footnote-marker">70</sup><i class="footnote"> Dies ergibt sich aus Ri. 14, 3: <span dir="rtl">אותה קח לי כי היא ישרה בעיני</span> …. (Talmud 9 b).</i>, darum stachen die Philister seine Augen aus, wie es heisst (Ri 16, 21): „Und es ergriffen ihn die Philister und stachen seine Augen aus.“ Absalom war stolz auf sein Haar<sup class="footnote-marker">71</sup><i class="footnote"> Leber das reiche Haar des Absalom s. II. Sam. 14, 25 f. Im Mischnatext des Jeruschalmi <span dir="rtl">נתנוה</span> (= <span dir="rtl">נתנאה</span>), Nitpael von <span dir="rtl">נוח</span> (= <span dir="rtl">נאה</span>) „machte sich schön mit seinem Haar“.</i>, darum blieb er an seinem Haar hängen<sup class="footnote-marker">72</sup><i class="footnote"> II. Sam. 18, 9.</i>. Und weil er den zehn Kebsweibern seines Vaters beiwohnte<sup class="footnote-marker">73</sup><i class="footnote"> II. Sam. 15, 16 und 16, 22.</i>, darum durchbohrte man ihn<sup class="footnote-marker">74</sup><i class="footnote"> wörtl: „gab man in ihn“.</i> mit zehn Lanzen,<sup class="footnote-marker">75</sup><i class="footnote"> <span dir="rtl">לונביות</span> „Lanzen“ verschrieben aus <span dir="rtl">לונכיות</span>, was ed. Lowe auch im Text hat (Münchener Handschrift: <span dir="rtl">נכליות</span>, Fehler für <span dir="rtl">לנכיות</span>). Es ist das griech. λογχή „Lanze“.</i> wie es heisst (II Sam. 18, 15): „Und es umringten ihn zehn Männer<sup class="footnote-marker">76</sup><i class="footnote"> Im massoretischen Text der Bibel: <span dir="rtl">נערים</span> „Knappen“, was Jeruschalmi, ed. Lowe und die Münchener Handschrift auch in der Mischna haben.</i>, Waffenträger des Joab….“.<sup class="footnote-marker">77</sup><i class="footnote"> Die Fortsetzung des Verses, die ed. Lowe auch im Mischnatext hat,: <span dir="rtl"> ויכו את אבשלום וימיתוהו</span>.</i> Und weil er das Herz dreier<sup class="footnote-marker">78</sup><i class="footnote"> <span dir="rtl">שלשה לבבות</span> „das Herz dreier“ wörtl. drei Herzen.</i> stahl<sup class="footnote-marker">79</sup><i class="footnote"> d. i. betrog.</i>, das Herz seines Vaters<sup class="footnote-marker">80</sup><i class="footnote"> Nach der Auslegung des Jeruschalmi zur Mischna brachte Absalom die zweihundert Leute (II. Sam. 15, 7—11) durch Täuschnng seines Vaters zusammen; diese Leute selbst wären aber angesehene Mitglieder des Gerichtshofes gewesen und auch ihrerseits von Absalom getäuscht worden (vgl. auch Raschi zur Mischna).</i> und das Herz des Gerichtshofes<sup class="footnote-marker">80</sup><i class="footnote"> Nach der Auslegung des Jeruschalmi zur Mischna brachte Absalom die zweihundert Leute (II. Sam. 15, 7—11) durch Täuschnng seines Vaters zusammen; diese Leute selbst wären aber angesehene Mitglieder des Gerichtshofes gewesen und auch ihrerseits von Absalom getäuscht worden (vgl. auch Raschi zur Mischna).</i> und das Herz Israels, wie es heisst (II Sam. 15, 6): „Und es stahl<sup class="footnote-marker">81</sup><i class="footnote"> Im massoretischen Text der Bibel: <span dir="rtl">וַיְגַנֵּב</span> (Piel).</i> Absalom das Herz der Leute Israels“, darum wurden drei Dolche in ihn gebohrt, wie es heisst (II Sam. 18, 14): „Und er<sup class="footnote-marker">82</sup><i class="footnote"> Joab.</i> nahm drei Dolche in seine Hand und stiess sie durch das Herz Absaloms….“.
+<sup class="footnote-marker">61</sup><i class="footnote"> Die folgenden Mischnajot bis zum Ende des Abschnittes I unterbrechen die zusammenhängende Darstellung, die mit Abschnitt II wieder aufgenommen wird. An der Bestrafung der Sota und im Anschlusse daran an Beispielen aus der Geschichte wird gezeigt, wie die göttliche Fügung ein Vergehen entsprechend bestraft und ebenso auch ein Verdienst entsprechend belohnt (<span dir="rtl">מרה כנגד מרה</span>).</i> Und ebenso ist es bezüglich des Guten. Mirjam wartete eine Stunde<sup class="footnote-marker">83</sup><i class="footnote"> <span dir="rtl">שעה אחת</span> „eine Stunde“; man gebraucht diesen Ausdruck für: „eine kurze Zeit“.</i> Mosche’s wegen, wie es heisst (Ex 2, 4): „Und es stellte sich seine Schwester von ferne …“<sup class="footnote-marker">84</sup><i class="footnote"> um Mosche zu retten, wie dies auch geschah.</i>, darum hielt sich ihretwegen Israel sieben Tage lang in der Wüste auf, wie es heisst (Num 12, 15): „Und das Volk zog nicht weiter bis Mirjam aufgenommen ward“.<sup class="footnote-marker">85</sup><i class="footnote"> nach ihrer Heilung vom Aussatz.</i> Josef hatte das Verdienst seinen Vater zu begraben,<sup class="footnote-marker">86</sup><i class="footnote"> In der Münchener Handschrift der Text: <span dir="rtl">יוסף זכה בעצמות אביו</span> (s. weiter: <span dir="rtl"> משה זכה בעצמות יוסף</span>).</i> und unter seinen Brüdern gab es keinen Grösseren als er,<sup class="footnote-marker">87</sup><i class="footnote"> war er doch der höchste Würdenträger in Aegypten.</i> wie es heisst (Gen. 50, 7): „Und es zog hinauf Josef seinen Vater zu begraben…“ (dorts. 9): „Und es zogen mit ihm hinauf sowohl Wagen, als auch Reiter ….“.<sup class="footnote-marker">88</sup><i class="footnote"> Die Zitierung dieses Verses (Gen. 50, 9) — die übrigens im Mischnatext des Jeruschalmi fehlt — geschieht hier wohl, um auf Josefs Grösse hinzuweisen.</i> Wer ist grösser als Josef;<sup class="footnote-marker">89</sup><i class="footnote"> in der Beziehung, dass (wie weiter erwähnt) ein Grosser sich mit seiner Bestattung befasste (Raschi). Das <span dir="rtl">לנו</span> des Textes ist dat. eth.</i> mit ihm<sup class="footnote-marker">90</sup><i class="footnote"> mit seiner Bestattung.</i> beschäftigte sich nur Mosche. Mosche hat sich verdient gemacht um die Gebeine Josefs<sup class="footnote-marker">91</sup><i class="footnote"> indem er sie mit sich nahm, um sie zu bestatten.</i>, und in Israel gab es keinen Grösseren als er<sup class="footnote-marker">92</sup><i class="footnote"> als Führer und Profet. In der Münchener Handschrift der Text: <span dir="rtl"> מי לנו גדול מיוסף שלא נתעסק בו אלא משה שאין בישראל גדול ממנו שנאמר ויקח משה את עצמות יוסף עמו</span>.</i>, wie es heisst (Ex. 13, 19): „Und es nahm Mosche die Gebeine Josefs mit sich …“. Wer ist grösser als Mosche<sup class="footnote-marker">93</sup><i class="footnote"> bzgl. seiner Bestattung (Raschi).</i>; mit ihm<sup class="footnote-marker">90</sup><i class="footnote"> mit seiner Bestattung.</i> beschäftigte sich nur Gott<sup class="footnote-marker">63</sup><i class="footnote"> <span dir="rtl">המקום</span> „Gott“ wörtl. „der Ort“; so wird Gott als Allumfasser genannt (vgl. auch Midrasch rabba zu Gen. 28, 11 <span dir="rtl">ויפגע במקום</span>).</i>, wie es heisst (Deut. 34, 6): „Und er begrub ihn<sup class="footnote-marker">94</sup><i class="footnote"> Mosche.</i> im Tale …“<sup class="footnote-marker">95</sup><i class="footnote"> Nach der Mischna ist Subjekt von <span dir="rtl">ויקבר</span> Gott (zu ergänzen aus dem vorhergehenden <span dir="rtl">על פי ה׳</span>). Vgl. dagegen die Erklärung R. Ismaels (Sifra zu Num. 6, 13), wonach <span dir="rtl">אותו</span> im Satze reflexivisch zu fassen ist. „Er begrub sich ….“</i>. Und nicht von Mosche allein sagten sie<sup class="footnote-marker">96</sup><i class="footnote"> die Weisen.</i> es<sup class="footnote-marker">97</sup><i class="footnote"> dass Gott sich nach ihrem Tode mit ihnen beschäftigt.</i>, sondern von allen Frommen, wie es heisst (Jes. 58, 8): „Und es wird vor dir herziehen deine Gerechtigkeit, die Herrlichkeit Gottes wir dich einsammeln“<sup class="footnote-marker">98</sup><i class="footnote"> Aggadisch wird hier Jes. 58, 8 auf den Tod der Frommen bezogen und <span dir="rtl">יאספך</span> in der Bedeutung „sammelt dich ein“ genommen. Nach der einfachen Erklärung bedeutet das Wort: „folgt dir nach“.</i>.
+
+Chapter 2
+
+<sup class="footnote-marker">1</sup><i class="footnote"> s. N. 61.</i> Er<sup class="footnote-marker">2</sup><i class="footnote"> der Ehemann. Dies erfolgte aber schon vor dem Kommen der Frau zum Nikanortor (I, 5); vgl. I N. 40.</i> brachte ihr Speiseopfer<sup class="footnote-marker">3</sup><i class="footnote"> Num. 5, 15.</i> in einem Weidenkorb<sup class="footnote-marker">4</sup><i class="footnote"> vgl. I N. 56 zu <span dir="rtl">חבל מצרי</span>.</i> und legte<sup class="footnote-marker">5</sup><i class="footnote"> Dies erfolgte erst nach der Haarauflösung und den andern in I, 6 angegebenen Prozeduren (vgl. N. 2 und I N. 40).</i> es auf ihre Hände<sup class="footnote-marker">6</sup><i class="footnote"> Num. 5, 18.</i>, um sie zu ermüden<sup class="footnote-marker">7</sup><i class="footnote"> Die Frau musste die ganze Zeit hindurch bis zur Darbringung das Speiseopfer in ihren Händen halten. Durch die Ermüdung sollte sie zum Geständnis gebracht werden (Talmud 14 a und b; vgl. I N. 41).</i>. Alle Speiseopfer beginnen<sup class="footnote-marker">8</sup><i class="footnote"> Nach der Erklärung der Gemara (14 b) ist der Satz <span dir="rtl">בכלי שרת</span> … <span dir="rtl">כל</span> „Alle … Dienstgerät“ nicht wörtlich zu nehmen. Es soll damit nur gesagt sein, dass sonst die Speiseopfer von dem Bringer in einem silbernen oder goldenen Gerät in das Heiligtum gebracht wurden, in Geräten also, die als Dienstgeräte im Heiligtum Verwendung finden könnten. Das Sotaspeiseopfer aber wurde in einem minderwertigen Holzkorb gebracht; ein solcher könnte als Dienstgerät nicht Verwendung finden.</i> und enden in einem Dienstgerät<sup class="footnote-marker">9</sup><i class="footnote"> d. i. ein im Heiligtum bei gottesdienstlichen Handlungen zur Verwendung kommendes Gerät.</i> und dieses beginnt in einem Weidenkorb und endet in einem Dienstgerät<sup class="footnote-marker">10</sup><i class="footnote"> Vor der Darbringung wurde das Speiseopfer der Sota in ein Dienstgerät getan (III, 1).</i>. Alle Speiseopfer bedürfen des Öls und des Weihrauchs<sup class="footnote-marker">11</sup><i class="footnote"> Lev. 2, 1.</i> und dieses bedarf weder des Öls noch des Weihrauchs<sup class="footnote-marker">12</sup><i class="footnote"> Num. 5, 15. Dieser Satz, dass alle Speiseopfer ausser dem Sotaspeiseopfer des Öls und des Weihrauchs bedürfen, besteht nicht zurecht. Das „Speiseopfer des Sünders“ (<span dir="rtl">מנחת חוטא</span>) wurde nach Lev. 5, 11 ebenfalls ohne Öl und Weihrauch dargebracht. Nach der Erklärung der Gemara (15 a, vgl. Raschi z. St.) ist dieser Satz mit den folgenden Sätzen zusammenzuziehen. Darnach besagen die drei Sätze nur, dass alle anderen Speiseopfer gegenüber dem der Sota wenigstens einen Vorzug hatten; entweder den. dass sie mit Öl und Weihrauch zubereitet wurden oder doch den, dass sie aus feinem Weizenmehl oder feinem Gerstenmehl bestanden. Das „Speiseopfer des Sünders“ entbehrte zwar des Öls und des Weihrauchs, bestand aber aus feinem Weizenmehl; das Omerspeiseopfer bestand zwar (s. weiter) aus Gerstenmehl, aber aus fein gesiebtem und wurde überdies auch mit Öl und Weihrauch zubereitet. Das Speiseopfer der Sota hingegen bestand aus einfachem Gerstenmehl und entbehrte auch des Öls und des Weihrauchs.</i>. Alle Speiseopfer wurden vom Weizen<sup class="footnote-marker">13</sup><i class="footnote"> nach Ex. 29, 2 (vgl. Raschi).</i> gebracht und dieses wurde gebracht von der Gerste<sup class="footnote-marker">14</sup><i class="footnote"> Num. 5, 15.</i>. Wenn auch das Omer-Speiseopfer<sup class="footnote-marker">15</sup><i class="footnote"> Lev. 23, 10f.</i> von der Gerste gebracht wurde, so wurde es doch gebracht aus gesiebtem<sup class="footnote-marker">16</sup><i class="footnote"> <span dir="rtl">גרש</span> „aus gesiebtem Mehl“, wörtl. Graupen. Das Lev. 2, 14—16 verordnete „Erstlings Speiseopfer“ (<span dir="rtl">מנחת בכורים</span>) ist nach der Tradition identisch mit dem Omer (Lev. 23, 10f.). Nun heisst es Lev. 2, 14 dass dieses Speiseopfer aus <span dir="rtl">גרש</span> „Graupen“ zu bestehen hat, und das soll nach der Tradition lediglich die Art der Mehlbereitung bestimmen. Die Graupen wurden erst in der Graupenmühle enthülst, darauf die Körner gemahlen, und das Mehl durch dreizehn Siebe gesiebt (Mischna Menachot Vl, 7 und X, 4; vgl. zum Ganzen Hoffmann, Das Buch Lev. I. S. 156 ff. zu Lev. 2, 14—16).</i> Mehl und dieses wurde gebracht aus einfachem Mehl. Rabban Gamliel sagt: So wie ihre Taten viehische waren, so ist auch ihr Opfer Speise für das Vieh<sup class="footnote-marker">17</sup><i class="footnote"> besteht aus Gerste, die sonst als Viehfutter Verwendung findet.</i>.
+<sup class="footnote-marker">18</sup><i class="footnote"> Auch die Zubereitung des Wassers erfolgte schon vor dem Führen der Sota zum Nikanortor (I, 5) gleich nachdem der Ehemann das Speiseopfer beigebracht hatte (vorherg. Mischna); vgl. I N. 40 (vgl. auch N. 2).</i> Er<sup class="footnote-marker">19</sup><i class="footnote"> der Priester.</i> brachte eine neue<sup class="footnote-marker">20</sup><i class="footnote"> Im Mischnatext der beiden Talmude fehlt <span dir="rtl">חדשה</span> „neue“. Es scheint auch der babylonischen Gemara nicht vorgelegen zu haben (vgl. Talmud 15 b und Raschi dorts. sub <span dir="rtl">לא שנד</span>; vgl. noch <span dir="rtl">תוס׳ רעק״א</span>, aber auch <span dir="rtl">הגהות הרש״ש</span> und Mischnakommentar des Maim.) und sicherlich nicht der jerusalemitischen (vgl. Jeruschalmi z. Mischna mit Kommentatoren, gegen <span dir="rtl">מלאכת שלמה</span>). Dass die Schale neu sein muss, wird ausdrücklich von R. Ismael gelehrt (Talmud 15 b und Jeruschalmi z. Mischna). Maim. entscheidet nach dieser Ansicht (<span dir="rtl">הלכות סוטה</span> III, 9).</i> irdene<sup class="footnote-marker">21</sup><i class="footnote"> Num. 5, 17.</i> Schale<sup class="footnote-marker">22</sup><i class="footnote"> <span dir="rtl">פילי</span> „Schale“ ist das griech. φιάλη.</i> und gibt ein halbes Log<sup class="footnote-marker">23</sup><i class="footnote"> Das Log entspricht sechs Eigrössen; vgl. auch Mischna Menachot IX, 3. Diese Massangabe ist mündliche Überlieferung (vgl. Raschi zur angegebenen Mischna Menachot 88 a und <span dir="rtl">תוספות י״ט</span> zu unserer Mischna).</i> Wasser aus dem Becken<sup class="footnote-marker">24</sup><i class="footnote"> Dass das Wasser aus dem Becken im Heiligtum (Ex. 30, 18—21) genommen werden muss, ergibt sich aus der Benennung <span dir="rtl">מים קדושים</span> „heiliges Wasser“ (Num. 5, 17; Raschi nach Sifre zum angegebenen Verse).</i> hinein. R. Jehuda sagt: ein Viertel [Log]. So wie er<sup class="footnote-marker">25</sup><i class="footnote"> R. Jehuda.</i> bezüglich der Schrift weniger angibt, ebenso gibt er auch weniger an bezüglich des Wassers<sup class="footnote-marker">26</sup><i class="footnote"> Nach der Ansicht des R. Jehuda wurde auf das Pergamentblatt weniger geschrieben, als nach der Ansicht der anderen Mischnalehrer (s. nächste Mischna); darum gibt er hier auch ein kleineres Mass für das Wasser an, in das die Schirftzüge verlöscht wurden. Die Münchener Handschrift hat den Text: <span dir="rtl"> רבי יהודה אומר כשם שממעט בכתב כך ממעט במים</span> „R Jehuda sagt: Sowie er (der Priester) weniger schreibt als die anderen Mischnalehrer lehren), so nimmt er auch weniger Wasser“. Auch nach dem vorliegenden Texte kann der Satz <span dir="rtl">במים</span> … <span dir="rtl">כשם</span> als noch zur Rede des R. Jehuda gehörend erklärt werden.</i>. Dann ging er<sup class="footnote-marker">19</sup><i class="footnote"> der Priester.</i> hinein in den Tempel und wandte sich nach rechts. Dort befand sich ein Platz von der Grösse einer Quadratelle. Und eine Marmoltafel<sup class="footnote-marker">27</sup><i class="footnote"> <span dir="rtl">טבלא</span> „Tafel“ ist das latein. tabula.</i> [lag darauf] und ein Ring war an ihr befestigt<sup class="footnote-marker">28</sup><i class="footnote"> um sie hochzuheben.</i>. Und indem er diese nun aufhebt, nimmt er Staub von unter ihr und gibt soviel<sup class="footnote-marker">29</sup><i class="footnote"> vom Staub in das Wasser.</i>, dass er sichtbar sei auf dem Wasser, denn es heisst (Num. 5, 17): „… Und von dem Staub, der auf dem Boden der Wohnung vorhanden ist, soll der Priester nehmen und zum Wasser geben“<sup class="footnote-marker">30</sup><i class="footnote"> In dem angeführten Vers heisst es <span dir="rtl">ונתן אל חמים</span> „er soll ihn geben zum Wasser“ (nicht <span dir="rtl">במים</span> „in’s Wasser“), woraus hervorgeht, dass der Staub sichtbar sein muss (vgl. Raschi). In das Wasser wurde übrigens auch etwas Bitterschmeckendes getan (Talmud 20 a).</i>.
+<sup class="footnote-marker">31</sup><i class="footnote"> Noch vor dem Schreiben des Fluchtextes musste die Beschwörung der Sota erfolgen (vgl. Num. 5, 19—23 und Talmud 17 b). In II, 5 ist nun nicht von der Beschwörung als solcher die Rede, so dass hier die Reihenfolge der Vorprozeduren vor dem Trinken nicht eingehalten wäre, sondern es wird dort lediglich im Anschluss an die letzten Worte der Mischna II, 3 gedeutet, worauf sich das doppelte „Amen“ (Num. 5, 22) bezieht. Im Jeruschalmi zu unserer Mischna wird übrigens eine Meinunggverschiedenheit der beiden Amoräer R. Jochanan und R. Simon ben Lakisch überliefert; nach Ansicht des einen wurde erst die Beschwörung vorgenommen und dann der Fluchtext aufgeschrieben, nach der des anderen aber war die Reihenfolge die umgekehrte (vgl. zum Ganzen <span dir="rtl">תוספות י״ט</span>).</i> Kommt er<sup class="footnote-marker">32</sup><i class="footnote"> Das <span dir="rtl">לו</span> des Testes ist dat. eth.</i> nun die Rolle<sup class="footnote-marker">33</sup><i class="footnote"> d. i. das Pergamentblatt, auf das der zu verlöschende Text geschrieben wurde (s. nächste Mischna). [„Mit <span dir="rtl">מגלה</span> bezeichnet man einen einzelnen Abschnitt oder ein Stück der heiligen Schrift; vgl. Talmud Gittin 60 a und Raschi dorts. sub <span dir="rtl">מגלה</span>; <span dir="rtl">חידושי הרש״ש</span> zu Midrasch rabba Deut. VIII, 3 sub litt (<span dir="rtl">ה</span>) (ed. Room)“. Aus dem handschriftlichen Nachlass des Rabb. Dr. M. Petuchowski <span dir="rtl">ז״ל</span>].</i> zu schreiben<sup class="footnote-marker">34</sup><i class="footnote"> Num. 5, 23.</i>, von wo an schreibt er? Von „Wenn nicht gelegen hat ein Mann“ u.s.w. „Wenn du aber von deinem Mann abgewichen bist“ [u.s.w.]; aber er schreibt nicht: „Es soll beschwören der Priester die Frau“ [u.s.w.]; und er schreibt: „Es mache dich Gott zum Fluch und Schwur“ [u. s. w.] „Und es komme dieses fluchbringende Wasser in deine Eingeweide, den Bauch anschwellen und die Hüfte schwinden zu lassen“. Und er schreibt nicht: „Es soll die Frau sagen: Amen Amen“<sup class="footnote-marker">35</sup><i class="footnote"> Er schreibt also: Num. 5, 19 von … <span dir="rtl">אם</span> angefangen, Vers 20, Vers 21 von … <span dir="rtl">יתן</span> angefangen. Vers 22 bis <span dir="rtl">ירך</span> incl. Diese Ansicht in der Mischna bezieht <span dir="rtl">האלות האלה</span> „diese Flüche“ (Num. 5, 23) auf die vorher in der Tora erwähnten Beschwörungen und Verfluchungen, ohne die den Text unterbrechenden Worte (Talmud 17 b).</i>. R. Jose sagt: Er machte keine Unterbrechung<sup class="footnote-marker">36</sup><i class="footnote"> Man schrieb von Num. 5, 19 … <span dir="rtl">אם</span> angefangen ohne Unterbrechung bis zum Ende von Vers 22. R. Jose nimmt also <span dir="rtl">את האלות</span> „die Flüche“ (Num. 5, 23) in weiterem Sinne.</i>. R. Jehuda sagt: Er schreibt überhaupt<sup class="footnote-marker">37</sup><i class="footnote"> <span dir="rtl">כל עצמו</span> „überhaupt“ von <span dir="rtl">עצם</span> wörtl. „Gebein“ übertragen: „Hauptsache“; verstärkt durch <span dir="rtl">כל</span> adverbiell „überhaupt“; (vgl. <span dir="rtl">עקר</span> „Hauptsche“ <span dir="rtl">כל עקר</span> „überhaupt“).</i> nur: „Es mache dich Gott zum Fluch und Schwur“ u.s.w. „Und es komme dieses fluchbringende Wasser in deine Eingeweide“ usw. Und er schreibt nicht: „Es soll die Frau sagen: Amen, Amen“<sup class="footnote-marker">38</sup><i class="footnote"> Nach der Ansicht des R. Jehuda wurde lediglich geschrieben: Num. 5, 21 von … <span dir="rtl">יתן</span> angefangen und Vers 22 bis <span dir="rtl">ירך</span> incl. R. Jehuda bezieht <span dir="rtl">האלות האלה</span> „diese Flüche“ (Num. 5, 23) lediglich auf die positiv ausgedrückten Verwünschungen in den vorhergehenden Versen, ohne den bedingenden Vordersatz (Talmud 17b).</i>.
+Er schreibt<sup class="footnote-marker">39</sup><i class="footnote"> den Fluchtext.</i> weder auf eine Tafel<sup class="footnote-marker">40</sup><i class="footnote"> aus Holz.</i>, noch auf Papier<sup class="footnote-marker">41</sup><i class="footnote"> aus Pflanzenstoffen bereitet. Die Etymologie des Wortes <span dir="rtl">ניר</span> „Papier“ ist unklar.</i>, noch auf Rohleder<sup class="footnote-marker">42</sup><i class="footnote"> <span dir="rtl">דפתרא</span> „Rohleder“ ist das griech. διφϑέρα. Es ist dies eine mit Salz und Mehl bearbeitete, aber noch nicht mit Galläpfeln behandelte Tierhaut, die daher zum Schreiben noch nicht gut geeignet ist.</i>, sondern auf eine Rolle<sup class="footnote-marker">43</sup><i class="footnote"> s. N. 33.</i>, wie es heisst (Num. 5, 23): „… auf ein Schriftblatt“<sup class="footnote-marker">44</sup><i class="footnote"> Unter <span dir="rtl">ספר</span> ist hier ein Pergamentblatt zu verstehen (vgl. Raschi und Jeruschalmi zur Mischna).</i>. Und er schreibt weder mit Gummi<sup class="footnote-marker">45</sup><i class="footnote"> <span dir="rtl">קומוס</span> „Gummi“ ist das griech. ϰόMMε.</i>, noch mit Vitriol<sup class="footnote-marker">46</sup><i class="footnote"> <span dir="rtl">קנקנתום</span> „Vitriol“ wohl verschrieben für <span dir="rtl">קנקנתוס</span> ist das griech. χαλϰανϑος (Mit Ausgleichung des <span dir="rtl">ל</span> an das <span dir="rtl">נ</span>). Im Jeruschalmi: <span dir="rtl">קלקנתוס</span>.</i>, noch mit irgend einer Sache, die einätzt<sup class="footnote-marker">47</sup><i class="footnote"> wie die beiden genannten Materialien.</i>, sondern mit Tinte<sup class="footnote-marker">48</sup><i class="footnote"> „schwarzer, aus Russ, Harz und Honig gekneteter und gepresster Teig, der vor dem Gebrauch in Galläpfelbrühe aufgelöst wurde“. (Mischnajot, Moed ed. Baneth S. 440 N. 13). Die Tinte durfte hier auch keinerlei Zusatz von Vitriol erhalten (Talmud 20 a und Jeruschalmi zur Mischna).</i>, wie es heisst (Num. 5, 23): „Und er soll verlöschen …“, [also] eine Schrift, die verlöscht werden kann<sup class="footnote-marker">49</sup><i class="footnote"> ohne Hinterlassung einer Spur, was nur bei Verwendung von Tinte der Fall ist.</i>.
+<sup class="footnote-marker">50</sup><i class="footnote"> s. N. 31.</i> Worüber spricht sie: „Amen, Amen“?<sup class="footnote-marker">51</sup><i class="footnote"> und worauf wurde die Sota beschworen.</i> „Amen“ auf den Fluch<sup class="footnote-marker">52</sup><i class="footnote"> d. h. auf den mit dem Fluch verbundenen Eid (Num. 5, 21 f.).</i>, „Amen“ auf den Schwur<sup class="footnote-marker">53</sup><i class="footnote"> d. h. auf den Eid ohne Fluch (Num. 5, 19).</i>. „Amen“ bezüglich dieses Mannes<sup class="footnote-marker">54</sup><i class="footnote"> bezüglich dessen sie verwarnt wurde.</i>, „Amen“ bezüglich eines anderen Mannes<sup class="footnote-marker">55</sup><i class="footnote"> Die Frau wird beschworen, dass sie auch mit keinem anderen Manne die Treue gebrochen hat.</i>. „Amen“, dass ich weder als Verlobte<sup class="footnote-marker">56</sup><i class="footnote"> Unter <span dir="rtl">ארוסה</span> „Verlobte“ ist eine durch <span dir="rtl">קידושין</span> Angetraute zu verstehen, die vom Gatten noch nicht heimgeführt (<span dir="rtl">נישואין</span>) ist. Wenn eine <span dir="rtl">ארוסה</span> mit einem anderen Mann Umgang pflegt, bedeutet dies einen Ehebruch und die Ehe muss gelöst werden. Bei einer <span dir="rtl">ארוסה</span> selbst aber findet keine Sotauntersuchung statt (vgl. IV, 1); dennoch wird die Sota auch für diese Zeit beschworen.</i>, noch als Verheiratete<sup class="footnote-marker">57</sup><i class="footnote"> nach den <span dir="rtl">נישואין</span> (s. vorherg. Note).</i>, noch als auf den Levir Wartende<sup class="footnote-marker">58</sup><i class="footnote"> Wenn der Mann die Sota als Witwe nach dem kinderlos verstorbenen Bruder geehelicht hatte, wird sie hier auch für die Zeit beschworen, da sie <span dir="rtl"> שומרת יבם</span> war, d. h. nach dem Tode des Gatten noch nicht wusste, ob sie vom Schwager geehelicht wird oder die Chaliza empfangen wird (vgl. Deut. 25, 5—9); bei einer solchen <span dir="rtl">שומרת יבם</span> selbst kann aber eine Sotauntersuchung nicht stattfinden (vgl. IV, 1). Dieser Passus der Mischna ist der Ansicht, dass die <span dir="rtl">שומרת יבם</span>, wenn sie mit einem anderen Mann Umgang pflegt, für den Schwager zur Verehelichung verboten wird. Da aber nach der Halacha der Schwager eine solche <span dir="rtl">שומרת יבם</span> heimführen darf, so wird die Sota darnach gemäss den Schlussworten der nächsten Mischna für diese Zeit nicht beschworen (Talmud 18 b, vgl. Maim. <span dir="rtl">הלכות סוטה</span> IV, 17).</i>, noch als Heimgeführte<sup class="footnote-marker">59</sup><i class="footnote"> d. h. nach der Heimführung durch den Levir, die durch Begattung erfolgt (Deut. 25, 5).</i> abgewichen bin<sup class="footnote-marker">60</sup><i class="footnote"> d. h. die Treue gebrochen habe (nach Num. 5, 12 <span dir="rtl">בי שטית</span>). Dass die Sota auch bezüglich jedes Mannes, nicht nur bezüglich dessen. auf dem der Verdacht ruht, und für alle die vorhergenannten Zeiten beschworen wird, wird aus dem doppelt gesprochenen „Amen“ (Num. 5, 22) gelehrt (vgl. dazu Tossafot Kidduschin 27 b sub <span dir="rtl">אמן</span>). Es liegt also ein Fall vor, „dass ein zur Leistung kommender Eid auch auf Gegenstände erweitert wird, die ihn ursprünglich nicht veranlasst hatten, ja sogar auf solche, die einen Eid gar nicht selbständig hätten hervorrufen können. Der Ehemann hatte die Frau nur in Beziehung auf einen bestimmten Mann in Verdacht. Da sie sich von diesem Verdacht durch einen Eid zu reinigen hat, so wird in den Eid auch jeder andere Ehebruch eingeschlossen, hinsichtlich dessen kein bestimmter Verdacht vorliegt, ja, er wird sogar auf Zeiten ausgedehnt, deren etwaige Vorgänge selbständig gar keinen Reinigungseid hätten veranlassen können. Diese Eideseweitrerung heisst <span dir="rtl">גלגול שבועה</span> …“ (Hirsch, Pentateuch zu Num. 5, 22).</i>. „Amen“, dass ich mich nicht verunreinigt habe<sup class="footnote-marker">61</sup><i class="footnote"> d. h. die Ehe gebrochen (vgl. I N. 16).</i>, und wenn ich mich verunreinigt habe, dann soll es<sup class="footnote-marker">62</sup><i class="footnote"> das Fluchwasser (Num. 5, 22).</i> in mich kommen<sup class="footnote-marker">63</sup><i class="footnote"> Der Satz: <span dir="rtl">בי</span> … <span dir="rtl">אמן</span> „Amen, … kommen“ ist die Erklärung zum einleitenden <span dir="rtl">אמן על האלה אמן על השבועה</span>. (Im Mischnatext des Jeruschalmi und ed. Lowe folgt er demgemäss auf diese einleitenden Worte). Das <span dir="rtl">אמן שלא נטמאתי</span> ist das <span dir="rtl"> אמן על השבועה</span> (s. N. 53), das <span dir="rtl">ואם נטמאתי יבואו בי</span> ist das <span dir="rtl">אמן על האלה</span> (s. N. 52 vgl. Raschi).</i>. R. Meïr sagt: „Amen“, dass ich mich nicht verunreinigt habe, „Amen“, dass ich mich nicht verunreinigen werde<sup class="footnote-marker">64</sup><i class="footnote"> Nach der Ansicht des R. Meïr nimmt die Frau auch für die Zukunft die Fluchbeschwörung auf sich. Die die Mischna erläuternde Boraita (zitiert Talmud 18 b) erklärt dies mit den Worten: <span dir="rtl"> לא כשאמר ר׳ מאיר אמן שלא אטמא שאם תטמא מים בודקין אותה מעכשיו אלא לכשתטמא מים מעיערין אותה ובודקין אותה</span>; d. h. das Wasser, das die Sota jetzt trinkt, soll, wenn sie in Zukunft die Ehe bricht, dann (nicht etwa schon jetzt) seine Wirkung tun. (Vgl. Raschi z. St.; vgl. auch Tossifta II und Jeruschalmi zur Mischna) (Ed. Lowe hat als selbständigen Mischnasatz im Anschluss an diese Mischna im Texte: <span dir="rtl"> שהיה ר׳ מאיר אומר או את שניטמאת חמים בודקים אותה עת שניטמאת המים מעדרין עליה ובודקין אותה</span>. Es ist dies der durch Fehler stark verunstaltete Text der zitierten Boraita). Maim. (<span dir="rtl">הלכות סוטה</span> IV, 17) entscheidet nach der Ansicht des R. Meïr. <span dir="rtl">ברטנורה</span> jedoch schreibt zur Mischna: Die Halacha ist nicht wie R. Meïr.</i>.
+Alle stimmen darin überein<sup class="footnote-marker">65</sup><i class="footnote"> <span dir="rtl">הכל שוין</span> „Alle stimmen darin überein“ wörtl.: „alle sind gleich“; d. h. in der Beziehung gibt es keine Meinungsverschiedenheit.</i>, dass er<sup class="footnote-marker">66</sup><i class="footnote"> der Priester.</i> mit ihr keine Bedingung macht<sup class="footnote-marker">67</sup><i class="footnote"> d. h. in der Beschwörung nicht Bezug nimmt. <span dir="rtl">מתנה</span> „Bedingung macht“ wegen der einleitenden Worte der Beschwörung (Num. 5, 19: <span dir="rtl">ואם לא שטית ,אם לא שכב</span>; Vers 20: <span dir="rtl">וכי נטמאת, וכי שטית</span>).</i>, weder für die Zeit, bevor sie sich verlobt hat<sup class="footnote-marker">68</sup><i class="footnote"> Der Verkehr eines noch unverlobten Mädchens mit einem Manne macht ihre Verehelichung mit einem anderen nicht zu einer religionsgesetzlich verbotenen. Es wird daher gemäss den Schlussworten der Mischna auf die Zeit vor der Verlobung in der Sotabeschwörung kein Bezug genommen.</i>, noch für die Zeit, nachdem sie geschieden wurde. Hat sie sich mit einem anderen verborgen und wurde verunreinigt und hat er sie hernach zurückgenommen, so machte er<sup class="footnote-marker">66</sup><i class="footnote"> der Priester.</i> mit ihr keine Bedingung<sup class="footnote-marker">69</sup><i class="footnote"> Der Satz <span dir="rtl">עמה</span> … <span dir="rtl">נסתרה</span> „Hat … Bedingung“ stellt die Erklärung zu dem vorhergehenden <span dir="rtl">ולא על מאחר שתתגרש</span> dar. Die Tora verbietet die Zurücknahme der geschiedenen Frau nur dann, wenn sie nach der Scheidung von einem anderen Manne ordnungsgemäss geehelicht wurde, nicht aber, wenn sie lediglich mit einem anderen Manne Umgang gepflegt hat (Deut. 24, 1—4). Es wird daher gemäss den Schlussworten der Mischna in der Beschwörung der Sota auf die Zeit nach der Scheidung und vor der Zurücknahme kein Bezug genommen. Nach Raschi bedeutet das Ganze: In der Beschwörung der Sota wird nicht Bezug genommen auf die Zeit, da der Ehemann etwa in der Zukunft sie scheidet nnd dann wieder zurücknimmt. Die einleitenden Worte der Mischna <span dir="rtl">הכל שוין</span> „Alle stimmen darin überein“ sollen darnach besagen: Obwohl R. Meïr in der vorhergehenden Mischna lehrt, dass die Sota auch für die Zukunft beschworen wird, so gibt er doch zu, dass sich die Beschwörung nicht zu beziehen hat auf die Zeit nach einer etwa noch erfolgenden Scheidung und vor der nachherigen Zurücknahme. (Die Perfecta <span dir="rtl">נטמאת ,נסתרה</span> und <span dir="rtl">החזירה</span> sind darnach als futura exacta zu fassen; vgl. hingegen <span dir="rtl">תוספות י״ט</span> und <span dir="rtl">מלאכת שלמה</span>, die beide erklären, dass Raschi ein Text <span dir="rtl"> ותסתר ותטמא ואחר כך יחזירנה</span> vorgelegen habe). <span dir="rtl">ברטנורה</span> u. a. erklären aber, dass dieser Satz wie das vorhergehende <span dir="rtl">על קדם שתתארס</span> sich ebenfalls auf die Vergangenheit bezieht: Hatte der Ehemann seine Frau nach der Scheidung zurückgenommen und wird sie dann zur Sota, so wird diese bei der Beschwörung nicht auch für die Zeit nach der Scheidung und vor der Zurücknahme beschworen. Darnach schliesst das einleitende <span dir="rtl">הכל שוין</span> allerdings nicht so passend an das Vorhergehende an wie nach der Erklärung Raschis. Im übrigen sind die Worte <span dir="rtl">נסתרה</span> und <span dir="rtl">ונטמאת</span> hier nicht genau zu nehmen; hier handelt es sich ja lediglich um eine Begattung überhaupt, nicht gerade um eine im Verborgenen erfolgte und nicht um eine „Verunreinigung“ (I N, 16), durch die die Zurücknahme der Geschiedenen religionsgesetzlich verboten würde. Zum Ausdruck <span dir="rtl">מתנה</span> vgl. N. 67.</i>. Dies ist die Regel: Für alle die Fälle, da sie, wenn sie begattet wird, ihm<sup class="footnote-marker">70</sup><i class="footnote"> dem Ehemann.</i> nicht verboten wird<sup class="footnote-marker">71</sup><i class="footnote"> zur Ehe resp. Wiederverheiratung, wie in den beiden genannten Fällen <span dir="rtl">קדם שתתארס</span> resp. <span dir="rtl">מאתר שתתגרש </span>.</i>, machte er<sup class="footnote-marker">72</sup><i class="footnote"> Zum Ausdruck <span dir="rtl">מתנה</span> vgl. N. 67. Umgekehrt wird in der Beschwörung wohl Bezug genommen auf alle wenn auch im Vorhergehenden nicht genannten Fälle, da die Frau zur Ehelichung resp. Wiederverehelichung durch den Verkehr mit einem anderen Manne ungeeignet wird. So wird die Sota, wenn sie ursprünglich vom Schwager nach dem Tode des Bruders geehelicht ward, beschworen, dass sie nicht noch zu Lebzeiten des ersten Gatten die Ehe gebrochen hat, da sie dadurch für die Leviratsehe ungeeignet würde, indem auch die erste Ehe hätte gelöst werden müssen (vgl. auch I, 2 und dorts. N. 19); ebenso auch wird sie, wenn sie ursprünglich nach Scheidung vom Gatten wieder zurückgenommen ward, jetzt als Sota beschworen, dass sie nicht während der ersten Ehe vor der Scheiduug noch die Ehe gebrochen hat, da sie dadurch zur Fortsetzung jener Ehe und damit auch zur Wiederverehelichung ungeeignet würde. Ebenso wird nach der Ansicht des R. Meïr die Sota beschworen, dass sie, wenn der Gatte sie in der Zukunft scheidet und dann wieder zurücknimmt, nicht nach der Zurücknahme die Ehe brechen wird (Talmud 18 b, vgl. <span dir="rtl">תוספות י״ט</span>).</i> mit ihr keine Bedingung<sup class="footnote-marker">72</sup><i class="footnote"> Zum Ausdruck <span dir="rtl">מתנה</span> vgl. N. 67. Umgekehrt wird in der Beschwörung wohl Bezug genommen auf alle wenn auch im Vorhergehenden nicht genannten Fälle, da die Frau zur Ehelichung resp. Wiederverehelichung durch den Verkehr mit einem anderen Manne ungeeignet wird. So wird die Sota, wenn sie ursprünglich vom Schwager nach dem Tode des Bruders geehelicht ward, beschworen, dass sie nicht noch zu Lebzeiten des ersten Gatten die Ehe gebrochen hat, da sie dadurch für die Leviratsehe ungeeignet würde, indem auch die erste Ehe hätte gelöst werden müssen (vgl. auch I, 2 und dorts. N. 19); ebenso auch wird sie, wenn sie ursprünglich nach Scheidung vom Gatten wieder zurückgenommen ward, jetzt als Sota beschworen, dass sie nicht während der ersten Ehe vor der Scheidung noch die Ehe gebrochen hat, da sie dadurch zur Fortsetzung jener Ehe und damit auch zur Wiederverehelichung ungeeignet würde. Ebenso wird nach der Ansicht des R. Meïr die Sota beschworen, dass sie, wenn der Gatte sie in der Zukunft scheidet und dann wieder zurücknimmt, nicht nach der Zurücknahme die Ehe brechen wird (Talmud 18 b, vgl. <span dir="rtl">תוספות י״ט</span>).</i>.
+
+Chapter 3
+
+Er<sup class="footnote-marker">1</sup><i class="footnote"> der Priester (vgl. Jeruschalmi z. St. und Tossafot 19 a s. v. <span dir="rtl">היה נוטל</span>).</i> nahm ihr Speiseopfer aus dem Weidenkorb, legte es in ein Dienstgerät<sup class="footnote-marker">2</sup><i class="footnote"> s. II, 1.</i> und gab es auf ihre Hand. Und der Priester legte seine Hand unter ihre und schwang es<sup class="footnote-marker">3</sup><i class="footnote"> Num. 5, 25. Das Speiseopfer wurde in horizontaler Richtung von sich und zu sich bewegt (<span dir="rtl">מוליך ומביא</span>) und ferner in vertikaler Richtung gehoben und gesenkt (<span dir="rtl">מעלה ומוריד</span>; vgl. Sifre zu Num. 5, 25 und Mischna Menachot V, 6). Dass die Sota, für die das Speiseopfer dargebracht wird, zusammen mit dem Priester die Schwingung ausführt, wird aus der Vorschrift über die Schwingung beim Friedensopfer Lev. 7, 30 hergeleitet (Talmud 19 a).</i>.
+Er schwang es, brachte es heran<sup class="footnote-marker">4</sup><i class="footnote"> an den südwestlichen Winkel des Altars (Talmud 14 b).</i>, hob den Komez<sup class="footnote-marker">5</sup><i class="footnote"> eine Handvoll des Mehls.</i> ab und liess ihn aufdampfen<sup class="footnote-marker">6</sup><i class="footnote"> Num. 5, 26.</i>. Und der Rest wird von den Priestern gegessen<sup class="footnote-marker">7</sup><i class="footnote"> nach Lev. 6, 9.</i>. Er liess sie aber erst trinken und dann erst brachte er ihr Speiseopfer dar<sup class="footnote-marker">8</sup><i class="footnote"> Also noch bevor die eingangs erwähnte Schwingung, Heranbringung etc. stattfand, musste schon die Frau das Fluchwasser trinken. Dies ergibt sich aus Num. 5, 24, wo schon vom Trinken die Rede ist, während die Darbringung des Speiseopfers erst in V. 25 f. verordnet ist (Talmud 19 b). Nach dieser Ansicht entscheidet auch die Halacha. Übrigens ist nach Jeruschalmi z. St. auch nach dieser Ansicht geschehenenfalls das Speiseopfer tauglich, wenn die umgekehrte Reihenfolge eingehalten wurde (vgl. Maim. <span dir="rtl">הלבות סוטה</span> III, 15 und IV, 14).</i>. R. Simon sagt: Erst brachte er ihr Speiseopfer dar und dann erst liess er sie trinken, denn es heisst (Num. 5, 26): „Und dann lasse er die Frau das Wasser trinken“<sup class="footnote-marker">9</sup><i class="footnote"> Und schon vorher, in V. 25, ist vom Speiseopfer die Rede.</i>. Hat er sie erst trinken lassen und dann erst ihr Speiseopfer dargebracht, so ist es dennoch tauglich<sup class="footnote-marker">10</sup><i class="footnote"> Von vornherein soll aber das Speiseopfer noch vor dem Trinken dargebracht werden.</i>.
+Wenn sie, bevor noch die Rolle<sup class="footnote-marker">11</sup><i class="footnote"> mit dem Fluchtext, vgl. II, 3.</i> verlöscht wurde<sup class="footnote-marker">12</sup><i class="footnote"> in das Flachwasser (Num 5. 23).</i>, gesagt hat: „Ich trinke nicht“<sup class="footnote-marker">13</sup><i class="footnote"> und umsomehr wenn sie ihre Schuld gesteht.</i>, dann wird ihre Rolle geheim verwahrt<sup class="footnote-marker">14</sup><i class="footnote"> so wie jeder heilige Schrifttext, der unbrauchbar geworden ist, verwahrt wird, um ihn vor verächtlicher Behandlung zu schützen (Raschi z. St.).</i> und ihr Speiseopfer auf die Asche<sup class="footnote-marker">15</sup><i class="footnote"> auf den Aschenhaufen (<span dir="rtl">בית הדשן</span>), der sich in der Vorhalle des Heiligtums befand, wo auch sonst untauglich gewordene Opfergaben verbrannt wurden (vgl. Zebachim 104 b).</i> verstreut<sup class="footnote-marker">16</sup><i class="footnote"> und verbrannt (s. Mischna 6). Die Prozedur wird nicht fortgsetzt; die Ehe der Sota muss gelöst werden (vgl. auch I, 3 und 5; IV, 2).</i>. Und ihre Rolle ist nicht mehr dazu geeignet, damit eine andere Sota trinken zu lassen<sup class="footnote-marker">17</sup><i class="footnote"> Denn nach Num. 5, 30: <span dir="rtl">ועשה לה הכהן את כל התורה הזאת</span> muss die Rolle besonders für die betreffende Sota geschrieben werden (<span dir="rtl">כתיבה לשמה</span>; Talmud 20 b).</i>. Ist die Rolle bereits verlöscht worden<sup class="footnote-marker">12</sup><i class="footnote"> in das Flachwasser (Num 5. 23).</i>, und sagt sie dann: „Ich bin unrein“<sup class="footnote-marker">18</sup><i class="footnote"> Sie gesteht, dass sie die Ehe gebrochen hat (zum Ausdruck „unrein“ vgl. I N. 16).</i>, dann wird das Wasser ausgegossen und ihr Speiseopfer auf die Asche<sup class="footnote-marker">12</sup><i class="footnote"> in das Flachwasser (Num 5. 23).</i> verstreut<sup class="footnote-marker">16</sup><i class="footnote"> und verbrannt (s. Mischna 6). Die Prozedur wird nicht fortgsetzt; die Ehe der Sota muss gelöst werden (vgl. auch I, 3 und 5; IV, 2).</i>. Ist die Rolle bereits verlöscht worden, und sagt sie dann: „Ich trinke nicht“<sup class="footnote-marker">19</sup><i class="footnote"> ohne ihre Schuld zu gestehen.</i>, dann nötigt man sie<sup class="footnote-marker">20</sup><i class="footnote"> <span dir="rtl">מערערים</span> „man nötigt“ sie, wörtl. „man lässt sie gurgeln“.<span dir="rtl">ערער</span> = <span dir="rtl">גרגר</span> (vgl. <span dir="rtl">גרגרת</span> „Gurgel“, Kohut, Aruch completum, s. v. <span dir="rtl">ער</span>).</i> und lässt sie gegen ihren Willen trinken<sup class="footnote-marker">21</sup><i class="footnote"> Dies wird aus der nochmaligen Wiederholung: <span dir="rtl">והשקה</span> in Num. 5, 27 gefolgert (Talmud 19 b).</i>.
+Noch ist sie nicht mit dem Trinken fertig<sup class="footnote-marker">22</sup><i class="footnote"> das Fluchwasser.</i>, da wird<sup class="footnote-marker">23</sup><i class="footnote"> wenn sie schuldig ist. Die Mischna folgt hier der Ansicht des R. Simon, wonach erst nach der Darbringung des Speiseopfers das Trinken erfolgte (s. Mischna 2); nach der anderen Ansicht (dorts.), wonach das Speiseopfer erst nach dem Trinken dargebracht wurde, stellt sich die böse Wirkung des Trunkes erst nach der Darbringung des Speiseopfers ein (Talmud 20 b).</i> ihr Gesicht schon gelb, ihre Augen treten hervor und ihre Adern schwellen an<sup class="footnote-marker">24</sup><i class="footnote"> <span dir="rtl">והיא מתמלאת גידין</span> „und ihre Adern schwellen an“, wörtl. „und sie wird voll Adern“.</i>. Und man sagt: Bringt sie hinaus, bringt sie hinaus, damit sie nicht die Halle<sup class="footnote-marker">25</sup><i class="footnote"> die Frauenhalle (<span dir="rtl">עזרת נשים</span>). Das Nikanortor, wo die Sota das Fluchwasser trinkt, führt von der Frauenhalle in den Vorhof der Israeliten (<span dir="rtl">עזרת ישראל</span>) vgl. I, 5.</i> verunreinige<sup class="footnote-marker">26</sup><i class="footnote"> wenn sie infolge des Schreckens zu menstruieren beginnt; die Menstruierende darf nämlich den Tempelberg und die Frauenhalle nicht betreten (Talmud dorts).</i>. Hatte sie ein Verdienst, dann schob es ihr (die Wirkung des Trunkes) auf<sup class="footnote-marker">27</sup><i class="footnote"> <span dir="rtl">חולה</span> „schob auf“ wörtl: „hängte, hielt in Schwebe“.</i>. Manches Verdienst schiebt um ein Jahr auf, manches um zwei Jahre, manches um drei Jahre. Hieraus lehrt Ben Asai: Man ist verpflichtet seine Tochter Tora zu lehren, damit sie, wenn sie trinken muss<sup class="footnote-marker">28</sup><i class="footnote"> als Sota.</i>, wisse, dass das Verdienst ihr den Aufschub bewirkt<sup class="footnote-marker">29</sup><i class="footnote"> „Wenn sie trinkt und nicht sogleich stirbt, soll sie wissen, dass ihr die Strafe noch bevorsteht und nicht glauben, dass das Wasser keine Wirksamkeit hat“ (so <span dir="rtl">תפארת ישראל</span>).</i>. R. Elieser sagt: Wenn jemand seine Tochter Tora lehrt, ist es so, als<sup class="footnote-marker">30</sup><i class="footnote"> Das Wort: <span dir="rtl">כאלו</span> „ist es so, als…“ fehlt im Mischnatext des Jeruschalmi und auch der babylonischen Gemara (21 b) ist es im Mischnatext nicht vorgelegen (vgl. <span dir="rtl">תוספות י״ט</span>). Der vorliegende Text ist auf Grund der Gemara (dorts.) korrigiert.</i> lehrte er sie Ausgelassenheit<sup class="footnote-marker">31</sup><i class="footnote"> Sie wird, da ihr Sinn auf Ausschweifung gerichtet ist (s. weiter in der Mischna), durch ihre vermehrte Kenntnis nur Mittel finden, im Geheimen zu sündigen (Talmud dorts. und Raschi z. St. s. v. <span dir="rtl">כאילו</span>).</i>. R. Josua sagt: Lieber ist einer Frau nur ein Kab<sup class="footnote-marker">32</sup><i class="footnote"> Hohlmass für Trockenes.</i> und Ausgelassenheit als neun Kab und Enthaltsamkeit<sup class="footnote-marker">33</sup><i class="footnote"> Der Sinn des Satzes ist: Eine Frau begnügt sich mit Wenigem, wenn sie nur nicht in geschlechtlicher Enthaltsamkeit leben muss.</i>. Er pflegte auch zu sagen: Ein törichter Frommer<sup class="footnote-marker">34</sup><i class="footnote"> der aus übertriebenem Eifer das Wichtige über das weniger Wichtige vergisst (Talmud 21 b).</i>, ein schlauer Bösewicht<sup class="footnote-marker">35</sup><i class="footnote"> der seine Schlechtigkeit zu verbergen weiss (dorts.).</i> und ein frömmelndes Weib<sup class="footnote-marker">36</sup><i class="footnote"> eine Scheinheilige (Talmud 22a und Raschi z. St. s. v. <span dir="rtl">כגון יוכני בת רטיבי</span>).</i> und die Schläge der Peruschim<sup class="footnote-marker">37</sup><i class="footnote"> <span dir="rtl">פרושין</span> „Pharisäer, Abgesonderte“. Die „Schläge der Peruschim“ sind die unnützen Selbstquälereien und Erschwerungen scheinheiliger Überfrommer (vgl. Talmud 22 b und Maim. Mischnakommentar). Nach Jeruschalmi (zur Mischna) sind darunter die Schädigungen anderer durch die Scheinheiligen zu verstehen.</i>, die sind die Zerstörer<sup class="footnote-marker">38</sup><i class="footnote"> <span dir="rtl">מכלי</span> „Zerstörer“. Im Mischnatext des babylonischen Talmud <span dir="rtl">מבלי</span> von gleicher Bedeutung.</i> der Welt.
+R. Simon sagt: Ein Verdienst schiebt beim bitteren Wasser (die Wirkung) nicht auf. Denn wenn du sagst: Ein Verdienst schiebt beim fluchbringenden Wasser (die Wirkung) auf, dann schwächst<sup class="footnote-marker">39</sup><i class="footnote"> <span dir="rtl">מדהה</span> „schwächst“ wörtl. „verdunkelst, macht blass“. In der Münchener Handschrift and ed. princ. <span dir="rtl">מרחה</span> „verdrängst“ (?).</i> du die Bedeutung des Wassers in den Augen all der Frauen, die es trinken müssen und verschaffst den reinen Frauen, die getrunken haben, einen üblen Ruf, da man sagen wird: Sie sind (in Wirklichkeit) unrein, nur hat ein Verdienst ihnen (die Wirkung) aufgeschoben. Rabbi sagt: Das Verdienst schiebt beim fluchbringenden Wasser (die Wirkung) auf; doch gebärt sie nicht mehr und gedeiht auch nicht, sondern verkümmert immer mehr und am Ende stirbt sie jenen Tod<sup class="footnote-marker">40</sup><i class="footnote"> den von der Tora (Num. 5, 27; <span dir="rtl">וצבתה בטנה ונפלה ירכה</span>) ihr in Aussicht gestellten Tod (vgl. auch I, 7).</i>.
+Wird ihr Speiseopfer unrein, noch bevor es durch das Gerät<sup class="footnote-marker">41</sup><i class="footnote"> durch das Hineintun in das Dienstgerät (s. Mischna 1).</i> heilig geworden ist, dann ist es so wie alle Speiseopfer<sup class="footnote-marker">42</sup><i class="footnote"> die, bevor sie in das Dienstgerät getan wurden, unrein wurden.</i> und wird ausgelöst; wenn aber (es unrein wird), nachdem es durch das Gerät heilig geworden ist, dann ist es so wie alle Speiseopfer<sup class="footnote-marker">43</sup><i class="footnote"> die nach der Heiligung durch das Dienstgerät unrein wurden.</i> und wird verbrannt<sup class="footnote-marker">44</sup><i class="footnote"> Bevor ein Speiseopfer in das Dienstgerät getan wird, gilt es nicht als heilig an sich (<span dir="rtl">קדושת הגוף</span>), sondern lediglich sein Geldwert ist heilig (<span dir="rtl">קדושת דמים</span>); es kann daher im Falle der Verunreinigung ausgelöst und für profane Zwecke verwendet werden. Für den Erlös wird dann ein neues Speiseopfer angeschafft. Ein nach der Heiligung durch das Dienstgerät unrein gewordenes Speiseopfer muss jedoch am Aschenhaufen (s. Mischna 3 und N. 15) verbrannt werden; eine Auslösung ist dann nicht mehr möglich (vgl Mischna Menachot XII, 1).</i>. Und auch die Speiseopfer dieser (im folgenden angeführten) Frauen werden verbrannt. Einer, die sagt: „Ich bin unrein für dich“<sup class="footnote-marker">18</sup><i class="footnote"> Sie gesteht, dass sie die Ehe gebrochen hat (zum Ausdruck „unrein“ vgl. I N. 16).</i>, und wenn Zeugen gekommen sind, (die aussagen), dass sie unrein ist<sup class="footnote-marker">45</sup><i class="footnote"> dass sie die Ehe gebrochen hat.</i>, und wenn sie sagt: „Ich trinke nicht“, und wenn ihr Mann sie nicht trinken lassen will, und wenn ihr Mann sie auf dem Wege<sup class="footnote-marker">46</sup><i class="footnote"> zum Gerichtshof (vgl. I, 4).</i> begattet hat<sup class="footnote-marker">47</sup><i class="footnote"> In allen den genannten Fällen findet die Prozedur keine Fortsetzung und wird die Ehe gelöst (s. N. 16, vgl. I, 3 und IV, 2).</i>. Ferner werden die Speiseopfer der mit Priestern verheirateten Frauen verbrannt<sup class="footnote-marker">48</sup><i class="footnote"> nachdem der Komez (die Handvoll) auf dem Altar dargebracht worden ist, wird der Rest (<span dir="rtl">שירים</span>) verbrannt (in den vorher genannten Fällen wird das ganze Speiseopfer verbrannt). Dieser Rest darf hier (nach Lev. 6, 16) nicht wie sonst von den Priestern gegessen werden, da das Speiseopfer vom Manne der Sota, der selbst ein Priester ist, dargebracht wurde, andererseits aber wird dieses Speiseopfer nicht in seiner Gänze als „Speiseopfer eines Priesters“ (<span dir="rtl">מנחת כהן</span>) betrachtet, das (nach dem angeführten Verse) gänzlich auf dem Altar dargebracht werden muss; denn der für die Sota abzuhebende Komez gilt als von ihr dargebracht. Nun bestimmt die Tradition auf Grund des Verses Lev 2, 11: <span dir="rtl"> כי כל שאור וכל דבש לא תקטירו ממנו אשה לה׳</span>, dass ebenso wie aller Sauerteig und aller Honig auch all dasjenige nicht geopfert werden darf, wovon das Feueropfer bereits schon geopfert oder schon abgesondert wurde (<span dir="rtl">כל שממנו אשה לה׳</span>). Darnach darf der Rest, der nach der Abhebung des Komez noch geblieben ist und der nach Obigem nicht für den Altar bestimmt ist, überhaupt nicht auf dem Altar geopfert werden. Er muss daher verbrannt werden. Wo diese Verbrennung geschieht, darüber herrscht eine Meinungsverschiedenheit unter den Tannaiten. Nach der Ansicht des R. Elieser durfte dieser Rest nur als Opfer nicht auf den Altar gebracht werden, wohl aber wurde er einfach als Brennstoff auf dem Altar verbrannt. Das angeführte Verbot in Lev. 2, 11 erfährt nach seiner Ansicht im folgenden Vers 12 <span dir="rtl"> ואל המזבח לא יעלו לריח ניחוח</span> in dieser Richtung eine Einschränkung. Nach der Ansicht der anderen Lehrer aber wird auch dieser Rest auf dem Aschenhaufen verbrannt (Talmud 23 a und b). Die Halacha entscheidet nach dieser letzteren Ansicht (vgl. Maim. <span dir="rtl">הלכות סוטה</span> IV, 15). Übrigens gilt das Obige für sämtliche Speiseopfer, die eine Priestersgattin bringt, da ja die Habe der Frau nach jüdischem Rechte als Besitz des Gatten betrachtet wird (vgl. Raschi 23a s. v. <span dir="rtl">ומנחותיהן נשרפות</span>, Tossafot dorts. sub <span dir="rtl">כל הנשואות</span> und Maim. <span dir="rtl">הלכות מעשה קרבנות</span> XII, 12).</i>.
+Das Speiseopfer der Tochter eines Israeliten<sup class="footnote-marker">49</sup><i class="footnote"> eines Nichtpriesters.</i>, die mit einem Priester verheiratet ist, wird verbrannt<sup class="footnote-marker">50</sup><i class="footnote"> s. N. 48.</i>; hingegen wird das Speiseopfer einer Priesterstochter, die mit einem Israeliten<sup class="footnote-marker">51</sup><i class="footnote"> einem Nichtpriester.</i> verheiratet ist, gegessen.<sup class="footnote-marker">52</sup><i class="footnote"> nämlich der Rest, nachdem der Komez auf dem Altar dargebracht worden ist. Dasselbe gilt auch für die ledige, geschiedene oder verwitwete Priesterstochter. Denn das Gesetz Lev. 6, 16, wonach das „Speiseopfer des Priesters“ ganz auf dem Altar dargebracht wird, gilt nur für männliche Priester (Talmud 23 b).</i> Welche Unterschiede bestehen zwischen Priester und Priesterstochter<sup class="footnote-marker">53</sup><i class="footnote"> Im Anschluß an den vorhergehenden Satz stellt hier die Mischna noch andere Unterschiede in den gesetzlichen Bestimmungen für Priesterstochter und Priester zusammen.</i> ? Das Speiseopfer einer Priesterstochter wird gegessen<sup class="footnote-marker">54</sup><i class="footnote"> wenn sie nicht mit einem Priester verehelicht ist; s. N. 52.</i>, das eines Priesters wird nicht gegessen<sup class="footnote-marker">55</sup><i class="footnote"> sondern gänzlich geopfert (nach Lev. 6, 16).</i>. Eine Priesterstochter wird entweiht, ein Priester wird nicht entweiht<sup class="footnote-marker">56</sup><i class="footnote"> Der geschlechtliche Umgang mit einem ihr zur Ehe verbotenen Mann schließt die Priesterstochter für immer vom Genuß der Priesterhebe und, ebenso wie jede Frau, von der Verehelichung mit einem Priester aus; der Priester aber bleibt nur für die Zeit, da er mit der ihm verbotenen Frau zusammenlebt, vom Priesterdienst ausgeschlossen (vgl. auch Mischna Bechorot VII, 7).</i>. Eine Priesterstochter darf sich an Toten verunreinigen, ein Priester darf sich an Toten nicht verunreinigen<sup class="footnote-marker">57</sup><i class="footnote"> Das Verbot, sich an Toten zu verunreinigen Lev. 21, 1: <span dir="rtl"> בעמיו אמר אל הכהנים</span> … <span dir="rtl">בני אהרן לנפש לא יטמא</span> gilt nur für die männlichen Priester (Talmud 23 b.)</i>. Ein Priester darf Hochheiliges<sup class="footnote-marker">58</sup><i class="footnote"> den Rest der Speiseopfer und die zum Genusse der Priester bestimmten Teile der Sünd- und Schuldopfer.</i> essen, eine Priesterstochter darf Hochheiliges nicht essen<sup class="footnote-marker">59</sup><i class="footnote"> Beim Hochheiligen heißt es ausdrücklich in Lev. 6, 11; 22 und 7, 6, daß nur die männlichen Priester es genießen.</i>.
+Welche Unterschiede bestehen zwischen Mann und Frau?<sup class="footnote-marker">60</sup><i class="footnote"> Im Anschluß an die Zusammenstellung von Unterschieden in den gesetzlichen Bestimmungen für Priesterstochter und Priester in der vorhergehenden Mischna werden jetzt Unterschiede in den gesetzlichen Bestimmungen für Mann und Frau überhaupt zusammengestellt.</i> Der Mann läßt wild wachsen das Haar und reißt seine Kleider ein<sup class="footnote-marker">61</sup><i class="footnote"> Wenn er aussätzig ist (Lev. 13, 45). Die obige Übersetzung entspricht der Ansicht des R. Eliëser, wonach <span dir="rtl">וראשו יהיה פרוע</span> im angeführten Verse bedeutet: Sein Haupthaar soll wild wachsen. Nach der Ansicht des R. Akiba aber bedeutet <span dir="rtl">פרוע</span> auch die Entblößung von der gewöhnlichen Kopfbedeckung (vgl. Moed Katan 15a und dorts. Tossafot sub <span dir="rtl">וראשו</span>).</i>, die Frau aber läßt das Haar nicht wild wachsen und reißt ihre Kleider nicht ein<sup class="footnote-marker">62</sup><i class="footnote"> Lev. 13, 44: <span dir="rtl">איש צרוע הוא</span> schließt die Frau von dieser Vorschrift aus (Talmud 23 b).</i>. Der Mann kann seinem Sohne ein Nasirgelübde auferlegen, die Frau aber kann ihrem Sohne kein Nasirgelübde auferlegen<sup class="footnote-marker">63</sup><i class="footnote"> Dieser Satz der Mischna findet sich mit näherer Erklärung in Mischna Nasir IV, 6; vgl. S. 268 f. und dorts. N. 45 ff.</i>. Der Mann kann die Scheropfer für das Nasirat seines Vaters darbringen, die Frau aber kann die Scheropfer für das Nasirat ihres Vaters nicht darbringen<sup class="footnote-marker">64</sup><i class="footnote"> Auch dieser Satz findet sich mit näherer Erklärung in Mischna Nasir IV, 7; vgl. S. 269 f. und dorts. N. 51 ff.</i>. Der Mann kann seine Tochter verkaufen<sup class="footnote-marker">65</sup><i class="footnote"> als Magd, solange sie minderjährig ist.</i>, die Frau aber kann ihre Tochter nicht verkaufen<sup class="footnote-marker">66</sup><i class="footnote"> Ex. 22, 16: <span dir="rtl">וכי ימכר איש את בתו לאמה</span> räumt dieses Recht nur dem Vater ein (Talmud 23 b).</i>. Der Mann kann seine Tochter verehelichen<sup class="footnote-marker">67</sup><i class="footnote"> ohne ihre Zustimmung, solange sie noch nicht geschlechtsreif (<span dir="rtl">בוגרת</span>) geworden ist.</i>, die Frau aber kann ihre Tochter nicht verehelichen<sup class="footnote-marker">68</sup><i class="footnote"> Deut. 22, 16: <span dir="rtl">את בתי נתתי לאיש הזה</span> … <span dir="rtl"> ואמר אבי הנער</span> zeigt, daß nur der Vater dieses Recht hat (Talmud 23b; vgl. dorts. Tossafot sub <span dir="rtl">שנאמר את בתי</span>).</i>. Der Mann<sup class="footnote-marker">69</sup><i class="footnote"> der zur Steinigung Verurteilte.</i> wird nackt gesteinigt, die Frau aber wird nicht nackt gesteinigt<sup class="footnote-marker">70</sup><i class="footnote"> Dies ist die Meinung der Weisen in Mischna Sanhedrin VI, 3. Wenn auch durch das Kleid der Eintritt des Todes verzögert wird, so würde doch die Schande die Frau noch mehr quälen (Jeruschalmi zur Mischna; Babli 8a und dorts. Tossafot sub <span dir="rtl">האיש נסקל ערום</span>; Sanhedrin 45a und dorts. Tossafot sub <span dir="rtl">הא אותה בכסותה</span>).</i>. Der Mann wird gehängt<sup class="footnote-marker">71</sup><i class="footnote"> nach der Steinigung.</i>, die Frau aber wird nicht gehängt<sup class="footnote-marker">72</sup><i class="footnote"> Dies ist die Ansicht der Weisen in Mischna Sanhedrin VI, 4. Es folgt dies aus Deut. 21, 22 … <span dir="rtl">ותלית אתו</span> … <span dir="rtl">וכי יהיה באיש חטא</span> (Talmud 23b; vgl. dorts. Tossafot sub <span dir="rtl">ותלית אותו ולא אותה</span>).</i>. Der Mann wird wegen Diebstahls verkauft<sup class="footnote-marker">73</sup><i class="footnote"> als Knecht, wenn er nicht bezahlen kann.</i>, die Frau aber wird wegen Diebstahls nicht verkauft<sup class="footnote-marker">74</sup><i class="footnote"> Denn es heißt Ex. 22, 2 <span dir="rtl">ונמכר בגנבתו</span>, wodurch die Frau ausgeschlossen wird (<span dir="rtl"> בגנבתו ולא בגנבתה</span>, Talmud 23 b).</i>.
+
+Chapter 4
+
+Eine Verlobte<sup class="footnote-marker">1</sup><i class="footnote"> Die dem Gatten durch <span dir="rtl">קידושין</span> Angetraute, aber noch nicht von ihm Heimgeführte. Wenn eine <span dir="rtl">ארוסה</span> mit einem anderen Manne Umgang pflegt, gilt dies als Ehebruch.</i> und eine auf den Levir Wartende<sup class="footnote-marker">2</sup><i class="footnote"> eine Frau, die nach dem Tode des kinderlos verstorbenen Gatten entweder vom Levir als <span dir="rtl">יבמה</span> geehelicht werden soll, oder die Chaliza vollziehen soll (Deut. 25, 5—9), falls der Levir sie verwarnt hat.</i> trinken nicht und erhalten nicht die Ketuba, denn es heißt (Num. 5, 29): „… wenn eine Frau abweicht unter ihrem Mann …“, ausgenommen die Verlobte und die auf den Levir Wartende<sup class="footnote-marker">3</sup><i class="footnote"> Die nachdrückliche Betonung <span dir="rtl">אשה תחת אישה</span> besagt, daß nur bei einer durch die Heimführung vollständig vollzogenen Ehe die Sotauntersuchung stattfindet. Obwohl bei den genannten Frauen eine solche nicht stattfindet, werden sie trotzdem, wie dies aus der Schrift abgeleitet wird (Talmud 24 a), verwarnt. Die Außerachtlassung der Verwarnung hat hier die Folge, daß die Heimführung nicht erfolgen darf, und die durch <span dir="rtl">קידושין</span> vollzogene Ehe der <span dir="rtl">ארוסה</span> durch Scheidung gelöst werden muß. Hierbei verliert die Sota den Anspruch auf Auszahlung des Ketubabetrages. Die Mischna ist danach auch hier (so wie II, 5, vgl. S. 315, N. 58) der Ansicht, daß die <span dir="rtl">שומרת יבם</span>, wenn sie von einem andern Manne begattet wurde, dem Levir zur Heimführung verboten wird (vgl. <span dir="rtl">תוספות שאנץ</span>). Nach Raschi kann jedoch die Mischna auch der Ansicht sein, daß der Schwager trotzdem eine solche Frau ehelichen darf. Die Mischna besagt dann lediglich, daß die <span dir="rtl">שומרת יבם</span> den Anspruch auf Auszahlung des Ketubabetrages verliert, wenn der Schwager eine Frau, die seine Verwarnung außer acht gelassen hat, nicht heiraten will.</i>.<sup class="footnote-marker">4</sup><i class="footnote"> In den folgenden Fällen findet eine Sotauntersuchung deshalb nicht statt, weil die zwischen den genannten Personen geschlossenen Ehen verboten sind und durch Scheidung gelöst werden müssen. Bei Lösung einer solchen Ehe verliert aber die Frau, wenn sie nicht als Sota geschieden wird, nicht den Anspruch auf Auszahlung des Ketubabetrages (Mischna Ketubot XI, 6). Aus Num. 5, 12 <span dir="rtl">כי תשטה אשתו</span> wird gefolgert, daß nur bei solchen Frauen die Sotauntersuchung stattfindet, die sonst bei ihren Gatten verbleiben dürften (<span dir="rtl">ראויה לקימה</span>; vgl. Sifrē zur angeführten Stelle). Nach Maim. (Mischnakommentar; vgl. auch <span dir="rtl">הלכות סוטה</span> II, 8—9) findet hier deshalb keine Sotauntersuchung statt, weil, wie Num. 5, 31 nach der Erklärung der Weisen lehrt, das Wasser unwirksam ist, wenn sich der Ehemann nicht von verbotenem geschlechtlichen Umgang freigehalten hat (vgl. S. 306, N. 25).</i> Eine Witwe, die mit einem Hohenpriester<sup class="footnote-marker">5</sup><i class="footnote"> Nach Lev. 21, 14 ist die Ehe des Hohenpriesters mit einer Witwe verboten.</i>, eine Geschiedene<sup class="footnote-marker">6</sup><i class="footnote"> Lev. 21, 7 wird die Ehe eines Priesters mit einer geschiedenen Frau verboten.</i> oder Chaluza<sup class="footnote-marker">7</sup><i class="footnote"> eine Frau, die nach dem Tode des Gatten vom Schwager nicht geehelicht wurde, sondern Chaliza vollzogen hat (Deut. 25, 7—10). Das Verbot der Ehe eines Priesters mit einer Chaluza ist eine rabbinische Anordnung (<span dir="rtl">מדרבנן</span>, Jebamot 24a und Kidduschin 78a).</i>, die mit einem gemeinen<sup class="footnote-marker">8</sup><i class="footnote"> <span dir="rtl">הֶדְיוט</span> „gemeiner (Priester)“ ist gr. ίδιώτης „Bürger, Privatperson, gemeiner Mann“ u. dgl.</i> Priester, eine Bastardin<sup class="footnote-marker">9</sup><i class="footnote"> <span dir="rtl">ממזרים</span> sind in Blutschande Gezeugte (vgl. Mischna Jebamot IV, 13). Das Verbot der Ehe mit diesen Deut. 23, 3.</i> oder Nethina<sup class="footnote-marker">10</sup><i class="footnote"> <span dir="rtl">נתינים</span> werden nach Jos. 9, 27 (<span dir="rtl">ויתנם</span>) die Nachkommen der Gibeoniten genannt, die Josua zu Tempelsklaven bestimmt hatte. Nach Maim. (<span dir="rtl">הלכות איסורי ביאה</span> XII, 22) war die Verschwägerung mit ihnen lediglich durch rabbinische Anordnung verboten, nach Tossafot (Ketubot 29a s. v. <span dir="rtl">אלו</span>) durch das Toragesetz (Deut. 7, 3).</i>, die mit einem Israeliten<sup class="footnote-marker">11</sup><i class="footnote"> ein Nichtpriester.</i> und eine Tochter eines Israeliten, die mit einem Bastard<sup class="footnote-marker">9</sup><i class="footnote"> <span dir="rtl">ממזרים</span> sind in Blutschande Gezeugte (vgl. Mischna Jebamot IV, 13). Das Verbot der Ehe mit diesen Deut. 23, 3.</i> oder Nathin<sup class="footnote-marker">10</sup><i class="footnote"> <span dir="rtl">נתינים</span> werden nach Jos. 9, 27 (<span dir="rtl">ויתנם</span>) die Nachkommen der Gibeoniten genannt, die Josua zu Tempelsklaven bestimmt hatte. Nach Maim. (<span dir="rtl">הלכות איסורי ביאה</span> XII, 22) war die Verschwägerung mit ihnen lediglich durch rabbinische Anordnung verboten, nach Tossafot (Ketubot 29a s. v. <span dir="rtl">אלו</span>) durch das Toragesetz (Deut. 7, 3).</i> verheiratet ist, die (alle) trinken nicht und erhalten nicht die Ketuba.
+Und auch diese (im folgenden angeführten Frauen) trinken nicht<sup class="footnote-marker">12</sup><i class="footnote"> sondern die Ehe wird ohne weiteres gelöst (vgl. I, 3).</i> und erhalten die Ketuba nicht: Eine, die sagt: „Ich bin unrein<sup class="footnote-marker">13</sup><i class="footnote"> Sie gesteht, daß sie die Ehe gebrochen hat (vgl. zum Ausdruck „unrein“ I N. 16).</i> “, und wenn Zeugen gekommen sind, (die aussagen), daß sie unrein ist<sup class="footnote-marker">14</sup><i class="footnote"> daß sie die Ehe gebrochen hat. Nach Mischna VI, 2 genügt auch die Aussage nur eines Zeugen.</i>, und eine, die sagt: „Ich trinke nicht<sup class="footnote-marker">15</sup><i class="footnote"> ohne zu gestehen.</i>.“ Wenn aber ihr Mann gesagt hat: „Ich will sie nicht trinken lassen“, und ebenso wenn ihr Mann sie auf dem Wege<sup class="footnote-marker">16</sup><i class="footnote"> zum Gerichtshof (vgl. I, 4).</i> begattet hat, erhält sie ihre Ketuba und trinkt nicht<sup class="footnote-marker">17</sup><i class="footnote"> Die Ehe muß gelöst werden, doch verliert in diesen beiden Fällen die Frau den Anspruch auf den Ketubabetrag deshalb nicht, weil nicht sie, sondern der Mann das Unterbleiben der Sotauntersuchung verursacht hat.</i>. Sind ihre<sup class="footnote-marker">18</sup><i class="footnote"> von Frauen, die sonst trinken würden.</i> Männer, bevor sie getrunken haben, gestorben, dann, so sagen Bet-Schammai, erhalten sie die Ketuba<sup class="footnote-marker">19</sup><i class="footnote"> Nach Bet-Schammai ist der Besitzer einer Schuldurkunde zu betrachten, als hätte er die Schuld bereits eingezogen (<span dir="rtl">שטר העומד לגבות כגבוי דמי</span>) u. z. deshalb, weil die für die Schuld haftenden unbeweglichen Güter des Schuldners als bereits im Besitze des Gläubigers befindliche gelten. Die Witwe wird hier also so betrachtet, als hätte sie den nach dem Tode des Gatten ihr zustehenden Ketubabetrag bereits erhalten. Die Erben des Verstorbenen, die die Herausgabe verweigern, sind also die, die an die Witwe eine Forderung stellen, und müßten erst den Beweis erbringen, daß diese durch einen Ehebruch den Anspruch auf den Ketubetrag verloren hat; nach dem Grundsatz, daß der, der an einen anderen eine Forderung stellt, den Beweis zu erbringen hat (<span dir="rtl">המוציא מחברו עליו הראיה</span>, vgl. Mischna Baba Kama III, 11).</i> und trinken nicht. Bet-Hillel aber sagen: Sie trinken nicht und erhalten die Ketuba nicht<sup class="footnote-marker">20</sup><i class="footnote"> Nach Bet-Hillel wird die auf Grund eines Schuldscheins einzuziehende Schuld nicht als schon eingezogen betrachtet. Die Witwe stellt also hier die Forderung und sie müßte erst den Beweis erbringen, daß ihr Anspruch auf Auszahlung des Ketubabetrages noch zu Recht besteht (Talmud 25a und b). — An Stelle der Worte <span dir="rtl">לא שותות ולא נוטלות כתובה</span> des vorliegenden Textes hat der Mischnatext im babylonischen Talmud: <span dir="rtl">או שותות או לא נוטלות כתובה</span> „entweder trinken sie, oder sie erhalten die Ketuba nicht“. Nach der Interpretation der Gemara (Jebamot 38b und Ketubot 81a) besagt dies: <span dir="rtl">מתוך שלא שותות לא נוטלות כתובה</span> „(sie müßten trinken) und da sie nicht trinken, erhalten sie die Ketuba nicht“. Der vorliegende Text, den auch die Münchener Handschrift und Jeruschalmi haben, ist wohl auf Grund dieser Interpretation korrigiert (vgl. Tossafot Jebamot 38 b s. v. <span dir="rtl">אומרים בית הלל</span>).</i>.
+Eine von einem anderen Schwangere und eine (das Kind) eines anderen Säugende trinken nicht und erhalten nicht die Ketuba; so sagt R. Meïr<sup class="footnote-marker">21</sup><i class="footnote"> Wird eine Schwangere verwitwet oder geschieden, so darf sie erst nach Ablauf von zwei Jahren nach der Geburt des Kindes wieder heiraten. Dasselbe gilt auch für eine säugende Frau. Hat sie früher geheiratet, so muß nach R. Meïr der Mann sich von der Frau scheiden lassen und darf sie nie mehr wieder heiraten. Ist nun eine solche Frau, die vor Ablauf von zwei Jahren geheiratet hat, Sota geworden, so unterbleibt die Untersuchung wie bei all den Frauen, die auch sonst geschieden werden müßten (vgl. N. 4).</i>. Die Weisen aber sagen: Er kann sie von sich absondern und nach Ablauf der Frist<sup class="footnote-marker">22</sup><i class="footnote"> nach Ablauf der zwei Jahre nach Geburt des Kindes.</i> wieder zurücknehmen<sup class="footnote-marker">23</sup><i class="footnote"> Daher findet auch hier die Sotauntersuchung statt.</i>. Eine Unfruchtbare<sup class="footnote-marker">24</sup><i class="footnote"> <span dir="rtl">אַיְלונִית</span> eine von Natur Unfruchtbare (Raschi). Zur Etymologie des Wortes vgl. S. 4, N. 25.</i> und eine Alte und eine zum Gebären Unfähige<sup class="footnote-marker">25</sup><i class="footnote"> die die Fähigkeit zu gebären auf künstlichem Wege verloren hat (Raschi).</i> trinken nicht und erhalten nicht die Ketuba<sup class="footnote-marker">26</sup><i class="footnote"> Dies gilt nur dann, wenn der Gatte keine andere Frau hat, die ihm noch Kinder gebären kann, und auch sonst nicht schon Kinder hat, weil nur in diesem Fall, da die Erfüllung des Gebotes der Fortpflanzung unmöglich ist, die Ehe mit den genannten Frauen eine verbotene ist (vgl. S. 32 Mischna Jebamot VI, 5 und dorts. N. 33).</i>. R. Eliëser sagt: Er kann (noch) eine andere Frau heiraten und durch diese sich fortpflanzen<sup class="footnote-marker">27</sup><i class="footnote"> und muß sich dann von der gebärunfähigen Frau nicht trennen. Daher findet die Sotauntersuchung auch bei solchen Frauen statt. Obwohl nun die Weisen im Vorhergehenden lehren, daß bei der Schwangeren und der Säugenden die Sotauntersuchung stattfindet, weil eine Möglichkeit besteht, die Frau zu behalten, so genügt nach ihrer Ansicht hier eine solche Möglichkeit dennoch nicht, u. zw. deshalb, weil die gebärunfähige Frau als solche für die Ehe eigentlich untauglich ist wegen der Unmöglichkeit, das Toragesetz der Fortpflanzung zu erfüllen, während die Ehe mit der Schwangeren und der Säugenden nach Jebamot 42 b lediglich aus Gründen der Fürsorge für das Kind von den Rabbinen verboten wurde (<span dir="rtl">תוספות י״ט</span> und <span dir="rtl">משנה למלך</span> zu Maim. <span dir="rtl">הלכות סוטה</span> II, 8).</i>. Und alle anderen Frauen trinken entweder, oder erhalten die Ketuba nicht.
+Eine Priestersgattin trinkt und ist (danach) ihrem Manne erlaubt<sup class="footnote-marker">28</sup><i class="footnote"> zur Fortsetzung der Ehe, wenn sie nacn dem Trinken heil geblieben ist. Obwohl die Priestersgattin auch durch eine an ihr verübte Vergewaltigung zur Fortsetzung der Ehe untauglich wird (vgl. S. 105 Mischna Ketubot II, 9 und dorts. N. 51), und andererseits das Wasser nur dann seine Wirkung zeigt, wenn der Ehebruch mit dem Willen der Sota erfolgt ist, so nimmt man hier dennoch nicht an, daß vielleicht die Frau vergewaltigt wurde und nur deshalb verschont geblieben ist (Talmud 26 a und Jeruschalmi zur Mischna).</i>. Die Frau eines Verschnittenen trinkt<sup class="footnote-marker">29</sup><i class="footnote"> dies gilt nur für die Gattin eines solchen <span dir="rtl">סרים</span>, mit dem die Ehe nicht eine verbotene ist (wie <span dir="rtl">סרים חמה</span>, dem von Natur Verstümmelten; vgl. S. 44 Mischna Jebamot VIII, 6 und dorts. N. 46). Bei der Gattin eines <span dir="rtl">סריס אדם</span> (d. i. einer, dem nach der Geburt die Geschlechtsorgane durch Menschenhand zerstört wurden), mit dem die Ehe nach Deut. 23,2 verboten ist (vgl. S. 42 Mischna Jebamot VIII, 4 und dorts. N. 32), unterbleibt dagegen die Sotauntersuchung wie bei all den Frauen, die auch sonst vom Gatten geschieden werden müßten (vgl. N. 4).</i>. Wegen aller Personen, die wegen Blutschande verboten sind, äußert man die Eifersucht<sup class="footnote-marker">30</sup><i class="footnote"> Das Sotagesetz kommt auch zur Anwendung, wenn sich die Verwarnung auf einen Mann bezog, mit dem der geschlechtliche Verkehr der Frau auch sonst wegen Blutschande verboten wäre, z. B. wenn sie bezüglich ihres Vaters oder Bruders verwarnt wurde.</i>, außer wegen eines Minderjährigen<sup class="footnote-marker">31</sup><i class="footnote"> nach Num. 5, 13 <span dir="rtl">ושכב איש אתה</span> (<span dir="rtl">פרט לקטן</span> Talmud 26b). Nach Maim. <span dir="rtl">הלכות סוטה</span> I, 6 bedeutet <span dir="rtl">קטן</span> in diesem Zusammenhange einen Knaben, der jünger ist als neun Jahre und einen Tag, da der geschlechtliche Verkehr mit diesem keinen solchen Ehebruch darstellt, durch den die Fortsetzung der Ehe verboten würde. Wurde die Frau bezüglich eines älteren Knaben verwarnt, dann findet die Sotauntersuchung statt. Nach Tossafot (26b s. v. <span dir="rtl">קא משמע לן</span> …. <span dir="rtl">אבל הוא</span>) besagt die Mischna, daß die Sotauntersuchung nur stattfindet, wenn die Frau bezüglich eines Großjährigen (d. h. eines, der älter ist als dreizehn Jahre) verwarnt wurde. Ist der Betreffende jünger als dreizehn Jahre und älter als neun Jahre, muß die Ehe der Sota ohne weiteres gelöst werden.</i> und eines, der kein Mann ist<sup class="footnote-marker">32</sup><i class="footnote"> d. i. bezüglich eines Tieres (Talmud 26 b), da der sündige Verkehr mit einem Tiere nicht das Verbot der Fortsetzung der Ehe zur Folge hat (<span dir="rtl">אין זנות לבהמה</span>).</i>.
+Und diesen (im folgenden aufgezählten Frauen) gegenüber äußert das Gericht die Eifersucht<sup class="footnote-marker">33</sup><i class="footnote"> an Stelle des Gatten, wenn das Benehmen der Frau Anlaß dazu gibt.</i>: Eine, deren Mann taubstumm<sup class="footnote-marker">34</sup><i class="footnote"> Der Taubstumme gilt nicht als vollsinnig.</i> oder geisteskrank geworden, oder im Gefängnis eingesperrt ist. Nicht in dem Sinne, daß man sie auch trinken läßt, haben sie<sup class="footnote-marker">35</sup><i class="footnote"> die Weisen.</i> dies gesagt, sondern (lediglich), daß man sie ihrer Ketuba verlustig gehen läßt<sup class="footnote-marker">36</sup><i class="footnote"> Die Ehe muß gelöst werden, ohne daß eine Untersuchung stattfindet. Nach Num. 5, 15 (<span dir="rtl">והביא האיש את אשתו</span>) muß der Mann die Sota zur Untersuchung führen (Talmud 27a).</i>. R. Jose sagt: Auch daß man sie trinken läßt; wenn nämlich ihr Mann aus dem Gefängnis kommt, läßt er sie trinken<sup class="footnote-marker">37</sup><i class="footnote"> Das gleiche gilt auch, wenn der Taubstumme oder Geisteskranke gesund geworden ist (vgl. Tossifta ed. Room V, 3). Nach der ersten Ansicht aber kann nur dann der Mann die Sota trinken lassen, wenn auch die Verwarnung durch ihn erfolgt ist. Es wird dies aus dem Nebeneinanderstehen der Sätze … <span dir="rtl">וקנא את אשתו</span> … (Num. 5, 14) und … <span dir="rtl">והביא האיש את אשתו</span> (dorts. V. 15) gefolgert (Talmud 27 a). Die Halacha entscheidet nach der ersten Ansicht (vgl. Maim. <span dir="rtl">הלכות סוטה</span> I, 10 und 11). In der Gemara (27a und b) wird übrigens gelehrt, daß auch bei anderen Gebrechen eines der beiden Gatten, z. B. wenn der Mann oder die Frau blind, stumm oder lahm ist, keine Sotauntersuchung stattfindet, sondern die Ehe ohne weit eres gelöst wird.</i>.
+
+Chapter 5
+
+So wie das Wasser sie<sup class="footnote-marker">1</sup><i class="footnote"> die Sota.</i> prüft, ebenso prüft das Wasser auch ihn<sup class="footnote-marker">2</sup><i class="footnote"> den Ehebrecher. Diesen trifft dieselbe Strafe.</i>, denn es heißt<sup class="footnote-marker">3</sup><i class="footnote"> Num. 5, 24 und 27.</i>: „Und es kommt…, und es kommt…<sup class="footnote-marker">4</sup><i class="footnote"> das sonst überflüssige „und“ (<span dir="rtl">וּ</span>) des Wortes „und es komme“ (<span dir="rtl">ובאו</span>) soll andeuten, daß außer der Sota auch noch ein anderer, nämlich der Ehebrecher, die Wirkung des Wassers erfährt (Talmud 28a).</i> “ So wie sie dem Gatten verboten ist, so ist sie auch dem Ehebrecher verboten<sup class="footnote-marker">5</sup><i class="footnote"> Wird die Unschuld der Sota nicht durch die Untersuchung festgestellt, dann ist sie ebenso wie dem Manne auch dem des Ehebruchs mit ihr Verdächtigen für die Dauer zur Ehe verboten, auch nachdem ihre Ehe gelöst worden ist oder ihr Mann gestorben ist.</i>, denn es heißt<sup class="footnote-marker">6</sup><i class="footnote"> Num. 5, 29.</i>: „… sie wurde verunreinigt …, und sie wurde verunreinigt …“<sup class="footnote-marker">7</sup><i class="footnote"> Die Worte der Mischna <span dir="rtl">שנאמר נטמאה ונטמאה</span> bedeuten: Es hätte stehen können <span dir="rtl">נטמאה</span>, es steht aber <span dir="rtl">ונטמאה</span>. Das sonst überflüssige „und“ (<span dir="rtl">וְ</span>) des Wortes „und verunreinigt wurde“ (<span dir="rtl">ונטמאה</span>) soll besagen, daß sie außer für den Gatten auch noch für einen anderen, nämlich dem des Ehebruchs mit ihr Verdächtigen „unrein“ d. h. zur Ehe verboten wird (Talmud 28a und 29a).</i>; so sagt R. Akiba. Es sagte R. Josua: So<sup class="footnote-marker">8</sup><i class="footnote"> wie R. Akiba.</i> deutete es Secharja ben Hakkazzab<sup class="footnote-marker">9</sup><i class="footnote"> s. S. 106, N. 56.</i>. Rabbi sagt: Von dem im Abschnitt zweimal gesagten „wenn sie verunreinigt worden ist“, „sie wurde verunreinigt“<sup class="footnote-marker">10</sup><i class="footnote"> Num. 5, 27 und 29</i> bezieht das eine sich auf den Gatten, das andere auf den Ehebrecher<sup class="footnote-marker">11</sup><i class="footnote"> Rabbi deutet ein überflüssiges „und“ (<span dir="rtl">ו</span>) nicht, sondern sieht das Verbot für den Gatten und den des Ehebruchs Verdächtigen im doppelten <span dir="rtl">נטמאה</span> angedeutet (Talmud 28a).</i>.
+An eben jenem Tag<sup class="footnote-marker">12</sup><i class="footnote"> Nach Berachot 28a ist überall, wo <span dir="rtl">בו ביום</span> in der Mischna steht, der Tag gemeint, an dem R. Eleasar, der Sohn Asarjas anstelle des abgesetzten Rabban Gamliel II. zum Patriarchen (<span dir="rtl">נשיא</span>) in Jabne gewählt wurde. An diesem Tage gelangten mehrere strittige Fragen zur endgültigen Entscheidung. Diese und die folgenden Mischnajot bis zum Ende des Abschnittes werden deshalb hergesetzt, weil auch die in der vorhergehenden Mischna berichtete Schriftdeutung des R. Abika an jenem Tage erfolgte (Raschi).</i> trug R. Akiba folgende Schriftdeutung vor<sup class="footnote-marker">13</sup><i class="footnote"> <span dir="rtl">דרש</span> wörtl. „deutete“ hier: trug eine Schrifterklärung vor (vgl. Bacher, Terminologie, Leipzig 1905, Teil I, S. 27).</i>: „Und bei jedem irdenen Gerät, in dessen Inneres etwas von ihnen<sup class="footnote-marker">14</sup><i class="footnote"> von den Kriechtieren.</i> hineinfällt, sei alles, was in seinem Innern ist, unrein<sup class="footnote-marker">15</sup><i class="footnote"> Lev. 11, 33.</i>.“ Es heißt nicht<sup class="footnote-marker">16</sup><i class="footnote"> <span dir="rtl">אינו אומר</span> wörtl. „er sagt nicht“. Das zu ergänzende Subjekt ist <span dir="rtl">הַכָּתוּב</span> „die Schrift“ (vgl. Bacher a. a. O. S. 5f.).</i>: „ist unrein“, sondern: „sei unrein“; daß es nämlich auch anderes unrein macht<sup class="footnote-marker">17</sup><i class="footnote"> Die Konsonanten des Wortes <span dir="rtl">יִטְמָא</span> (Kal) „sei unrein“ können auch <span dir="rtl">יְטַמֵּא</span> (Piel) „soll verunreinigen“ gelesen werden.</i>. Das lehrt<sup class="footnote-marker">18</sup><i class="footnote"> Das zu ergänzende Subjekt von <span dir="rtl">לִמֵּד</span> ist <span dir="rtl">הַכָּתוּב</span> die Schrift“.</i>, daß ein im zweiten Grade unreiner Laib anderes drittgradig unrein machen kann<sup class="footnote-marker">19</sup><i class="footnote"> Das in den Hohlraum des irdenen Gerätes gelangte Kriechtier macht dieses unrein ersten Grades (<span dir="rtl">ראשון לטמאה</span>). Das im Hohlraum eines solchen verunreinigten Gerätes sich befindliche Brot wird, selbst wenn es durch das Kriechtier nicht berührt wurde, unrein zweiten Grades (<span dir="rtl">שני לטמאה</span>) und kann durch Berührung noch weiter eine Unreinheit dritten Grades bewirken (<span dir="rtl">שלישי לטמאה</span>). Nach Raschi (Pesachim 18a s. v. <span dir="rtl">למד על ככר שני</span> und 19a s. v. <span dir="rtl">א״ל</span>) können nach R. Akiba nur Getränke durch ein solches im zweiten Grade unreines Brot unrein werden, nicht Speisen.</i>. Da sagte R. Josua: Wer nimmt den Staub von deinen Augen weg<sup class="footnote-marker">20</sup><i class="footnote"> <span dir="rtl">יגלה</span> wörtl. „deckt auf“. Der Sinn: Wer könnte doch R. Jochanan den Sohn Sakkais vom Tode erwecken!</i>, Rabban Jochanan, Sohn Sakkai’s! Du sagtest, daß dereinst ein späteres Geschlecht den im dritten Grade unreinen Laib als rein erklären werde, weil es bezüglich eines solchen keinen Schriftvers in der Tora gibt, daß er unrein ist. Und dein Schüler<sup class="footnote-marker">21</sup><i class="footnote"> <span dir="rtl">תלמידך</span> ist nicht genau zu nehmen, R. Akiba war vielmehr Schüler des R. Eliëser, des Sohnes des Hyrkanos, und dieser wieder Schüler des R. Jochanan, des Sohnes Sakkais.</i> Akiba bringt nun bezüglich eines solchen einen Schriftvers aus der Tora bei, daß er unrein ist, denn es heißt<sup class="footnote-marker">14</sup><i class="footnote"> von den Kriechtieren.</i>: „Alles was in seinem Innern ist, sei unrein<sup class="footnote-marker">22</sup><i class="footnote"> Die Halacha entscheidet — gegen die Ansicht des R. Akiba —, daß nur bei der Priesterhebe ein zweitgradig Unreines noch weiter verunreinigen kann (vgl. Maim. <span dir="rtl"> הלכות אבות הטמאה</span> XI, 2 und 3).</i>.“
+An eben jenem Tag<sup class="footnote-marker">12</sup><i class="footnote"> Nach Berachot 28a ist überall, wo <span dir="rtl">בו ביום</span> in der Mischna steht, der Tag gemeint, an dem R. Eleasar, der Sohn Asarjas anstelle des abgesetzten Rabban Gamliel II. zum Patriarchen (<span dir="rtl">נשיא</span>) in Jabne gewählt wurde. An diesem Tage gelangten mehrere strittige Fragen zur endgültigen Entscheidung. Diese und die folgenden Mischnajot bis zum Ende des Abschnittes werden deshalb hergesetzt, weil auch die in der vorhergehenden Mischna berichtete Schriftdeutung des R. Abika an jenem Tage erfolgte (Raschi).</i> trug R. Akiba folgende Schriftdeutung vor<sup class="footnote-marker">13</sup><i class="footnote"> <span dir="rtl">דרש</span> wörtl. „deutete“ hier: trug eine Schrifterklärung vor (vgl. Bacher, Terminologie, Leipzig 1905, Teil I, S. 27).</i>: „Und ihr sollt messen außerhalb der Stadt die Ostseite zweitausend Ellen“ usw.<sup class="footnote-marker">23</sup><i class="footnote"> Num. 35, 5.</i>, und ein anderer Vers<sup class="footnote-marker">24</sup><i class="footnote"> Num. 35, 4.</i> sagt: „… von der Stadtmauer nach außen hin tausend Ellen ringsum<sup class="footnote-marker">25</sup><i class="footnote"> Beide Verse sprechen von den freien Plätzen rings um die Städte der Leviten.</i>.“ Es ist nicht möglich zu sagen: tausend Ellen, denn es hieß doch bereits<sup class="footnote-marker">23</sup><i class="footnote"> Num. 35, 5.</i>: zweitausend Ellen, und es ist nicht möglich zu sagen: zweitausend Ellen, denn es hieß doch bereits<sup class="footnote-marker">24</sup><i class="footnote"> Num. 35, 4.</i>: tausend Ellen. Wie ist dies also (zu verstehen)<sup class="footnote-marker">26</sup><i class="footnote"> Wie ist der Widerspruch zu lösen?</i> ? Tausend Ellen Weideplatz<sup class="footnote-marker">27</sup><i class="footnote"> der nicht bepflanzt werden durfte.</i> und zweitausend Ellen Sabbatgrenze<sup class="footnote-marker">28</sup><i class="footnote"> Der Vers Num. 35, 5 weist nicht etwa zweitausend Ellen den Leviten zu, sondern bestimmt die Grenzlinie, wie weit man am Sabbat und an den Feiertagen aus der Stadt sich entfernen darf (vgl. zum <span dir="rtl">תחום שבת</span> Mischnajot Moed ed. Baneth, S. 52 Einleitung in den Traktat Erubin).</i>. R. Eliëser, der Sohn R. Joses, des Galiläers, sagt: Tausend Ellen Weideplatz<sup class="footnote-marker">27</sup><i class="footnote"> der nicht bepflanzt werden durfte.</i> und zweitausend Ellen Felder und Weinberge<sup class="footnote-marker">29</sup><i class="footnote"> sowohl Weingärten als auch Baumpflanzungen. Die Halacha entscheidet nach der Ansicht des R. Eliëser (vgl. Maim. <span dir="rtl">הלכות שמטה</span> XIII, 2). Nach Raschi u. a. ist die Auslegung des R. Eliëser so zu verstehen, daß den Leviten im ganzen zweitausend Ellen rings um ihre Städte gegeben wurden, von denen tausend Ellen unbepflanzt bleiben mußten und tausend Ellen bepflanzt werden durften. Nach Maim. (a. a. O.) aber erhielten die Leviten im ganzen dreitausend Ellen; davon blieben tausend unbepflanzt, die übrigen zweitausend waren Äcker und Gärten.</i>.
+An eben jenem Tag<sup class="footnote-marker">12</sup><i class="footnote"> Nach Berachot 28a ist überall, wo <span dir="rtl">בו ביום</span> in der Mischna steht, der Tag gemeint, an dem R. Eleasar, der Sohn Asarjas anstelle des abgesetzten Rabban Gamliel II. zum Patriarchen (<span dir="rtl">נשיא</span>) in Jabne gewählt wurde. An diesem Tage gelangten mehrere strittige Fragen zur endgültigen Entscheidung. Diese und die folgenden Mischnajot bis zum Ende des Abschnittes werden deshalb hergesetzt, weil auch die in der vorhergehenden Mischna berichtete Schriftdeutung des R. Akiba an jenem Tage erfolgte (Raschi).</i> trug R. Akiba folgende Schriftdeutung vor: „Damals sang Mosche und die Kinder Israel dem Herrn dieses Lied und sie sprachen also<sup class="footnote-marker">30</sup><i class="footnote"> Ex. 15, 1.</i>.“ Das Wort „also“<sup class="footnote-marker">31</sup><i class="footnote"> <span dir="rtl">לֵאמֹר</span> wörtl. „zu sagen“.</i> ist scheinbar überflüssig<sup class="footnote-marker">32</sup><i class="footnote"> <span dir="rtl">תלמוד לומר</span> wörtl.: „Es liegt eine Lehre vor (in der Schrift), indem sie sagt …“ Danach <span dir="rtl"> שאין תלמוד לומר לאמר</span>: anscheinend lehrt doch die Schrift nichts, indem sie <span dir="rtl">לֵאמֹר</span> sagt; <span dir="rtl">מה תלמוד לומר לאמר</span>: was lehrt die Schrift, indem sie <span dir="rtl">לֵאמֹר</span> sagt? (vgl. Bacher a. a. O. S. 199ff.).</i>. Was besagt nun das Wort „also“<sup class="footnote-marker">31</sup><i class="footnote"> <span dir="rtl">לֵאמֹר</span> wörtl. „zu sagen“.</i> ? Das lehrt<sup class="footnote-marker">18</sup><i class="footnote"> Das zu ergänzende Subjekt von <span dir="rtl">לִמֵּד</span> ist <span dir="rtl">הַכָּתוּב</span> die Schrift“.</i>, daß Israel nach Mosche auf jedes Wort einfiel, so wie man das Hallel liest<sup class="footnote-marker">33</sup><i class="footnote"> Nach jedem Satz des Liedes, den Mosche sprach, fiel das Volk nur mit den Eingangsworten <span dir="rtl">אָשִׁירָה לה׳</span> ein. so wie beim Rezitieren des Hallel (vgl. Mischna Sukka III, 10) nach jedem Satz, den der Vorleser sagt, die Hörer <span dir="rtl">הללויה</span> sagen. Das Wort <span dir="rtl">לֵאמֹד</span> bezieht sich auf den vom Volke gesprochenen Refrain (Talmud 30b).</i>; deshalb heißt es: „also.<sup class="footnote-marker">31</sup><i class="footnote"> <span dir="rtl">לֵאמֹר</span> wörtl. „zu sagen“.</i> “ R. Nechemja sagt: So wie man das Schema liest<sup class="footnote-marker">34</sup><i class="footnote"> d. h. — wie dies in der der Mischna parallelen Tossiftastelle (ed. Romm VI, 2) näher ausgeführt wird — Mosche sprach einen Vers, und das Volk setzte mit dem nächsten fort, so Vers um Vers bis zum Ende des Liedes. Auch bei der Rezitierung des Schema beginnt der Vorbeter und setzt die Gemeinde fort. Nach R. Nechemja besagt <span dir="rtl">וַיּאֹמְרוּ</span> im angeführten Verse, daß alle auf einmal dasselbe sprachen, Subjekt des Wortes <span dir="rtl">לֵאמֹר</span> ist Mosche als jeweils Beginnender (Talmud 30 b: <span dir="rtl"> ורבי נחמיה סבר ויאמרו דאמרר כולהו בהדי הדדי לאמר דפתח משה ברישא</span>. Diese Worte der Cemara müssen nicht — wie <span dir="rtl">מהרש״א</span> in den <span dir="rtl">חידושי אגדות</span> annimmt — mit Raschi dahin erklärt werden, daß nach R. Nechemja Mosche nur die Eingangsworte des ersten Verses gesprochen hat, worauf alle das ganze Lied zu Ende sangen, sondern sind mit der angeführten Tossiftastelle wohl vereinbar). Daß alle das gleiche sprachen, ohne daß sie vorher den Text gehört hatten, wurde durch eine göttliche Eingebung bewirkt (vgl. Mechilta zu Ex. 15, 1: <span dir="rtl">שרתה רוח הקדש על ישראל</span>).</i> und nicht so wie man das Hallel liest.
+An eben jenem Tag<sup class="footnote-marker">12</sup><i class="footnote"> Nach Berachot 28a ist überall, wo <span dir="rtl">בו ביום</span> in der Mischna steht, der Tag gemeint, an dem R. Eleasar, der Sohn Asarjas anstelle des abgesetzten Rabban Gamliel II. zum Patriarchen (<span dir="rtl">נשיא</span>) in Jabne gewählt wurde. An diesem Tage gelangten mehrere strittige Fragen zur endgültigen Entscheidung. Diese und die folgenden Mischnajot bis zum Ende des Abschnittes werden deshalb hergesetzt, weil auch die in der vorhergehenden Mischna berichtete Schriftdeutung des R. Akiba an jenem Tage erfolgte (Raschi).</i> trug R. Josua, der Sohn des Hyrkanos, folgende Schriftdeutung vor<sup class="footnote-marker">13</sup><i class="footnote"> <span dir="rtl">דרש</span> wörtl. „deutete“ hier: trug eine Schrifterklärung vor (vgl. Bacher, Terminologie, Leipzig 1905, Teil I, S. 27).</i>: Hiob diente dem Heiligen, gelobt sei er, nur aus Liebe, denn es heißt (Hiob 13, 15): „Wenn er<sup class="footnote-marker">35</sup><i class="footnote"> Gott</i> mich auch tötet, auf ihn hoffe ich.“ Da es aber noch zweifelhaft ist<sup class="footnote-marker">36</sup><i class="footnote"> <span dir="rtl">ועדין הדבר שקול</span> wörtl.: „die Sache ist noch im Gleichgewicht, da sich zwei Möglichkeiten der Erklärung die Waage halten.</i>, (ob dies bedeutet): „auf ihn hoffe ich“, oder: „ich hoffe nicht<sup class="footnote-marker">37</sup><i class="footnote"> da „<span dir="rtl">לו</span>“ im angeführten Verse auch „nicht“ (= <span dir="rtl">לא</span>) bedeuten kann, zumal der Konsonantentext (Ketib) <span dir="rtl">לא</span> aufweist.</i> “, deshalb heißt es<sup class="footnote-marker">32</sup><i class="footnote"> <span dir="rtl">תלמוד לומר</span> wörtl.: „Es liegt eine Lehre vor (in der Schrift), indem sie sagt …“ Danach <span dir="rtl">לומר לאמר שאין תלמוד</span>: anscheinend lehrt doch die Schrift nichts, indem sie <span dir="rtl">לֵאמֹר</span> sagt; <span dir="rtl">מה תלמוד לומר לאמר</span>: was lehrt die Schrift, indem sie <span dir="rtl">לֵאמֹר</span> sagt? (vgl. Bacher a. a. O. S. 199ff.).</i> (Hiob 27, 5): „Bis ich verscheide, lasse ich von meiner Rechtschaffenheit nicht“; dies lehrt<sup class="footnote-marker">18</sup><i class="footnote"> Das zu ergänzende Subjekt von <span dir="rtl">לִמֵּד</span> ist <span dir="rtl">הַכָּתוּב</span> die Schrift“.</i>, daß er aus Liebe handelte. Da sagte R. Josua: Wer nimmt den Staub von deinen Augen weg<sup class="footnote-marker">20</sup><i class="footnote"> <span dir="rtl">יגלה</span> wörtl. „deckt auf“. Der Sinn: Wer könnte doch R. Jochanan den Sohn Sakkais vom Tode erwecken!</i>, Rabban Jochanan, Sohn Sakkai’s! Während deines ganzen Lebens lehrtest<sup class="footnote-marker">13</sup><i class="footnote"> <span dir="rtl">דרש</span> wörtl. „deutete“ hier: trug eine Schrifterklärung vor (vgl. Bacher, Terminologie, Leipzig 1905, Teil I, S. 27).</i> du, daß Hiob Gott<sup class="footnote-marker">38</sup><i class="footnote"> s. S. 309, N. 63.</i> nur aus Furcht diente, denn es heißt (Hiob 1, 1 und 8) „… ein rechtschaffener und redlicher Mann, Gott fürchtend und das Böse meidend“, und nun lehrt Josua, deines Schülers Schüler, daß er aus Liebe handelte!
+
+Chapter 6
+
+Wenn jemand seiner Frau gegenüber die Eifersucht geäußert hat<sup class="footnote-marker">1</sup><i class="footnote"> In der Münchener Handschrift: <span dir="rtl">משקנא</span> „nachdem er die Eifersucht geäußert hat.</i>, und sie sich verborgen hat<sup class="footnote-marker">2</sup><i class="footnote"> s. I, 2.</i>, dann muß er sich, auch wenn er es nur von einem fliegenden Vogel vernommen hat, von ihr scheiden lassen und gibt ihr die Ketuba<sup class="footnote-marker">3</sup><i class="footnote"> Nach <span dir="rtl">רשב״ם</span> (zitiert in <span dir="rtl">תוספות שאנץ</span> z. St.) besagt der Ausspruch des R. Eliëser folgendes: Wenn nach der Verwarnung das heimliche Zusammentreffen (<span dir="rtl">סתירה</span>) nicht gehörig bezeugt ist — nach R. Eliëser genügt hierzu ein Zeuge oder der Gatte selbst (vgl. I, 1) — so muß, weil immerhin schon darüber etwas verlautet hat, die Ehe gelöst werden. Die Sotauntersuchung unterbleibt hier, weil die <span dir="rtl">סתירה</span> nicht gehörig bezeugt ist. Nach Maim. (Mischnakommentar, vgl. auch <span dir="rtl">הלכות סוטה</span> I, 8) spricht jedoch R. Eliëser von dem Fall, daß nach erfolgter Verwarnung und gehörig bezeugter <span dir="rtl">סתירה</span> dem Manne zu Ohren gekommen ist, daß die Sota die Ehe gebrochen hat. Die Ehe muß dann ohne weiteres gelöst werden. Den Anspruch auf Ausbezahlung der Ketuba aber verliert die Frau nur, wenn der Ehebruch gehörig bezeugt ist (vgl. nächste Mischna).</i>; so sagt R. Eliëser. R. Josua sagt: Erst dann, wenn die bei Mondlicht spinnenden Frauen sich über sie unterhalten<sup class="footnote-marker">4</sup><i class="footnote"> Nach <span dir="rtl">רשב״ם</span> daß die Sota mit dem betreffenden fremden Mann zusammengetroffen ist. Nach Maim. aber lehrt R. Josua: Die Ehe wird erst dann ohne weiteres gelöst, wenn nach erfolgter Verwarnung und gehörig bezeugter <span dir="rtl">סתירה</span> — hierzu sind nach R. Josua zwei Zeugen nötig (vgl. I, 1) — es bereits zum Stadtgespräch geworden ist, daß die Sota die Ehe gebrochen hat. Die Ketuba muß auch dann ausgezahlt werden. Die Halacha (vgl. Maim. a. a. O.) entscheidet nach der Ansicht des R. Josua. (Andere Erklärungen dieser Mischna vgl. Raschi und Tossafot z. St.)</i>.
+Hat ein Zeuge gesagt<sup class="footnote-marker">5</sup><i class="footnote"> nach gehörig bezeugter Verwarnung (<span dir="rtl">קנוי</span>) und gehörig bezeugter heimlicher Zusammenkunft (<span dir="rtl">סתירה</span>).</i>: „Ich habe gesehen, daß sie sich verunreinigt hat“<sup class="footnote-marker">6</sup><i class="footnote"> daß sie die Ehe mit dem Betreffenden gebrochen hat.</i>, trinkt sie nicht<sup class="footnote-marker">7</sup><i class="footnote"> Die Ehe wird vielmehr ohne weiteres gelöst, und die Sota verliert den Anspruch auf Ausbezahlung des Ketubabetrages.</i>. Und noch mehr: Sogar ein Sklave und eine Sklavin<sup class="footnote-marker">8</sup><i class="footnote"> die sonst für eine Zeugenaussage untauglich sind, da hier kein auch sonst vollgültiges Zeugnis zweier Zeugen notwendig ist.</i> sind glaubwürdig, auch sie ihrer Ketuba verlustig zu machen. Ihre Schwiegermutter, die Tochter ihrer Schwiegermutter, ihre Nebenfrau, ihre Schwägerin<sup class="footnote-marker">9</sup><i class="footnote"> die Frau des Bruders ihres Mannes.</i> und die Tochter ihres Mannes sind ebenfalls glaubwürdig; jedoch nicht, sie ihrer Ketuba verlustig zu machen, sondern lediglich, daß sie nicht trinkt<sup class="footnote-marker">10</sup><i class="footnote"> Bei diesen Frauen nimmt man an, daß sie der Sota feindlich gesinnt sind (vgl. Mischna Jebamot XV, 4). Ihre Aussage hat daher lediglich die Wirkung, daß die Ehe gelöst wird, nicht aber, daß die Frau die Ketuba verliert.</i>.
+Man könnte folgern<sup class="footnote-marker">11</sup><i class="footnote"> Durch einen Schluß vom Leichteren auf das Schwerere (<span dir="rtl">קל וחמר</span>).</i>: Wenn das erste Zeugnis<sup class="footnote-marker">12</sup><i class="footnote"> d. i. die Zeugenaussage über das heimliche Zusammentreffen (<span dir="rtl">סתירה</span>). Durch diese wird der eheliche Verkehr nur bis nach dem Trinken des Fluchwassers verboten.</i>, welches sie doch nicht für immer verboten macht, bei weniger als zwei Zeugen nicht gültig ist<sup class="footnote-marker">13</sup><i class="footnote"> Die Mischna entspricht der Ansicht des R. Josua (I, 1).</i>, um wieviel weniger kann dann das letzte Zeugnis<sup class="footnote-marker">14</sup><i class="footnote"> die Zeugenaussage über den Ehebruch, durch die die Ehe auf die Dauer verboten wird.</i>, welches sie doch für immer verboten macht, bei weniger als zwei Zeugen gültig sein; deshalb heißt es<sup class="footnote-marker">15</sup><i class="footnote"> Zu <span dir="rtl">תלמוד לומר</span> vgl. V, N. 32.</i> (Num. 5, 13): „Und es ist kein Zeuge gegen sie vorhanden“, das bedeutet: Jegliches Zeugnis gegen sie (ist gültig<sup class="footnote-marker">16</sup><i class="footnote"> Num. 5, 13 bespricht den Fall, da auf Grund der konstatierten Schuld der Sota die Ehe, ohne daß eine Untersuchung stattfindet, sofort gelöst wird, weil der Ehebruch mit Willen der Sota erfolgte, nicht durch Vergewaltigung (<span dir="rtl">והיא לא נתפסה</span> …. <span dir="rtl">והיא נטמאה</span>). Da nun überall in der Tora <span dir="rtl">עד</span>, wenn nicht ausdrücklich betont wird, daß von einem Zeugen die Rede ist, ein vollgültiges Zeugnis zweier Zeugen bedeutet (<span dir="rtl">כל מקום שנאמר עד הרי כאן שנים עד שיפרוט לך הכתוב אחד </span>), so besagt der Vers, daß die Ehe der Sota ohne weiteres gelöst wird, wenn auch keine vollgültige Zeugenaussage zweier Zeugen über den Ehebruch vorhanden ist (<span dir="rtl">ועד אין בה</span>), sondern lediglich die Aussage eines Zeugen (Talmud 31b). Daß die Aussage eines Zeugen genügt, wird (Talmud 3a) damit begründet, daß hier für das von dem einen Zeugen konstatierte Faktum in der vorangegangenen gehörig bezeugten Verwarnung und der gehörig bezeugten Zusammenkunft der Frau mit dem Fremden Indizien vorhanden sind (<span dir="rtl">רגלים לדבר</span>). Vgl. zum Ganzen Hirsch, Kommentar zu Num. 5, 13.</i>. Demnach könnte man (einen Schluß) vom Leichteren auf das Schwerere bezüglich des ersten Zeugnisses<sup class="footnote-marker">12</sup><i class="footnote"> d. i. die Zeugenaussage über das heimliche Zusammentreffen (<span dir="rtl">סתירה</span>). Durch diese wird der eheliche Verkehr nur bis nach dem Trinken des Fluchwassers verboten.</i> folgern: Wenn das letzte Zeugnis<sup class="footnote-marker">14</sup><i class="footnote"> die Zeugenaussage über den Ehebruch, durch die die Ehe auf die Dauer verboten wird.</i>, welches sie doch für immer verboten macht, bei einem Zeugen gültig ist, um wieviel mehr müßte dann das erste Zeugnis<sup class="footnote-marker">12</sup><i class="footnote"> d. i. die Zeugenaussage über das heimliche Zusammentreffen (<span dir="rtl">סתירה</span>). Durch diese wird der eheliche Verkehr nur bis nach dem Trinken des Fluchwassers verboten.</i>, welches sie doch nicht für immer verboten macht, bei einem Zeugen gültig sein, deshalb heißt es<sup class="footnote-marker">15</sup><i class="footnote"> Zu <span dir="rtl">תלמוד לומר</span> vgl. V, N. 32.</i> (Deut. 24, 1): „… denn er hat an ihr etwas Schändliches gefunden“ und dort heißt es<sup class="footnote-marker">17</sup><i class="footnote"> Zu <span dir="rtl">אומר הוא</span> vgl. V, N. 16.</i> (Deut. 19, 5): „Auf Aussage zweier Zeugen … werde etwas bestätigt.“ Wie dort auf Aussage zweier Zeugen, ebenso auch hier auf Aussage zweier Zeugen<sup class="footnote-marker">18</sup><i class="footnote"> Aus dem gleichen Ausdruck <span dir="rtl">דבר</span> in den beiden Versen ergibt sich, daß sonst bei einem ehelichen Verschulden der Frau (<span dir="rtl">דבר שבערוה</span>), also auch bei der <span dir="rtl">סתירה</span>, zwei Zeugen das Faktum konstatieren müssen.</i>.
+Sagt ein Zeuge: „Sie wurde verunreinigt“ und ein anderer<sup class="footnote-marker">19</sup><i class="footnote"> der mit dem andern zugleich zum Gericht kommt. Hat aber das Gericht bereits auf Grund der Aussage des ersten Zeugen die sofortige Auflösung der Ehe angeordnet, so wird die Aussage des zweiten Zeugen nicht mehr berücksichtigt, da die Aussage eines Zeugen über den Ehebruch ebenso beglaubt ist, als wenn zwei Zeugen sie gemacht hätten (Talmud 31b: vgl. Tossafot dorts. s. v. <span dir="rtl">כאן</span>).</i>: „Sie wurde nicht verunreinigt“<sup class="footnote-marker">20</sup><i class="footnote"> bei dieser Zusammenkunft.</i>; (oder) sagt eine Frau: „Sie wurde verunreinigt“, und eine andere<sup class="footnote-marker">21</sup><i class="footnote"> Nach Maim. (<span dir="rtl">הלכות סוטה</span> I,19) ist es kein Unterschied, ob die beiden Frauen auf einmal oder nacheinander zum Gericht kommen. Nach andern Erklärern gilt auch hier die Aussage der Mischna nur dann, wenn sie auf einmal kommen.</i>: „Sie wurde nicht verunreinigt“, mußte sie trinken. Sagt einer: „Sie wurde verunreinigt“ und zwei<sup class="footnote-marker">22</sup><i class="footnote"> Wenn alle drei Zeugen sonst untaugliche sind (Frauen, Sklaven u. a.). In diesem Falle richtet man sich nämlich nach der Mehrzahl der aussagenden Personen, ohne Unterschied, ob die Zeugen zugleich oder nacheinander kommen (Talmud 32a).</i>: „Sie wurde nicht verunreinigt“<sup class="footnote-marker">23</sup><i class="footnote"> d. h.: zur Zeit, wo der erste es gesehen haben will, hat sie nicht die Ehe gebrochen, so daß der Zweifel an ihrer Unschuld bleibt.</i>, mußte sie trinken. Sagen aber zwei: „Sie wurde verunreinigt“ und einer<sup class="footnote-marker">22</sup><i class="footnote"> Wenn alle drei Zeugen sonst untaugliche sind (Frauen, Sklaven u. a.). In diesem Falle richtet man sich nämlich nach der Mehrzahl der aussagenden Personen, ohne Unterschied, ob die Zeugen zugleich oder nacheinander kommen (Talmud 32a).</i>: „Sie wurde nicht verunreinigt“, durfte sie nicht trinken<sup class="footnote-marker">24</sup><i class="footnote"> und die Ehe wird ohne weiteres gelöst.</i>.
+
+Chapter 7
+
+Folgendes wird in jeder Sprache<sup class="footnote-marker">1</sup><i class="footnote"> die die beteiligten Personen verstehen. Im Mischnatext des Jeruschalmi: <span dir="rtl">בלשונם</span> „in ihrer Sprache“ sc. der beteiligten Personen.</i> gesagt: Der Sota-Abschnitt<sup class="footnote-marker">2</sup><i class="footnote"> Die Beschwörung der Sota (Num. 5, 19—22).</i>, das Maaser-Bekenntnis<sup class="footnote-marker">3</sup><i class="footnote"> das am letzten Tag des Pessach-Festes in jedem vierten und siebenten Jahr abgelegt wurde (Deut. 26, 13—15; vgl. Mischna Maaser scheni V, 6; 10—13).</i>, das Lesen des Schema<sup class="footnote-marker">4</sup><i class="footnote"> Die Abschnitte Deut. 6, 4—9; 11, 13—21 und Num. 15, 37—41, die täglich morgens und abends gelesen werden.</i>, das Gebet, das Tischgebet<sup class="footnote-marker">5</sup><i class="footnote"> das Deut. 8, 10 vorgeschrieben wird.</i>, der Zeugnis-Eid<sup class="footnote-marker">6</sup><i class="footnote"> bei der Verweigerung einer Zeugenaussage (Lev. 5, 1; vgl. Mischna Schebuot IV, 3).</i> und der Verwahrgut-Eid<sup class="footnote-marker">7</sup><i class="footnote"> der Eid, unter dem man die Herausgabe eines Depositum verweigert oder eine rechtliche Forderung des andern ableugnet (Lev. 5, 21 f.; vgl. Mischna Schebuot V, 2).</i>.
+Folgendes aber muß in der heiligen Sprache gesagt werden: Das Lesen bei den Erstlingsfrüchten<sup class="footnote-marker">8</sup><i class="footnote"> Die Verse, die bei der Darbringung der Erstlingsfrüchte gesprochen wurden (Deut. 26, 3; 5—10; vgl. Mischna Bikkurim III, 6). Die Begründung dafür, daß die Verse in hebräischer Sprache gesprochen werden müssen, s. die nächste Mischna.</i> und die Chaliza<sup class="footnote-marker">9</sup><i class="footnote"> Die von der Schwägerin und vom Schwager beim Chaliza-Akt zu sprechenden Worte (Deut. 25, 7—9; vgl. Mischna Jebamot XII, 6). Die Begründung dafür, daß diese Worte hebräisch gesprochen werden müssen, s. Mischna 4.</i>, die Segnungen und Verfluchungen<sup class="footnote-marker">10</sup><i class="footnote"> Deut. 11, 29; 27, 11—16; Jos. 8, 34; s. Mischna 5. Daß die Segnungen und Verfluchungen in hebräischer Sprache gesprochen werden mußten, wird in der Gemara (33a) aus der Wortanalogie (<span dir="rtl">גזרה שוה</span>): Deut. 27, 14 <span dir="rtl">קול רם</span> … <span dir="rtl">וענו הלוים</span> und Ex. 19, 19 <span dir="rtl">והאלהים יעננו בקול</span> gefolgert.</i>, der Priestersegen<sup class="footnote-marker">11</sup><i class="footnote"> Num. 6, 22—27; s. Mischna 6. Die Vorschrift, daß der Priestersegen in hebräischer Sprache gesprochen werden muß, wird aus der Wortanalogie (<span dir="rtl">גזרה שוה</span>): Num. 6, 23 … <span dir="rtl">כה תברכו</span> und Deut. 27, 12 <span dir="rtl">אלה יעמדו לברך את העם</span> gefolgert. R. Jehuda sieht diese Vorschrift in dem Worte <span dir="rtl">כה</span> „so“ in Num. 6, 23 ausgesprochen (Talmud 38 a).</i> und der Hohepriestersegen<sup class="footnote-marker">12</sup><i class="footnote"> s. Mischna 7.</i>, der Königs-Abschnitt<sup class="footnote-marker">13</sup><i class="footnote"> s. Mischna 8.</i>, der Abschnitt von Egla arufa<sup class="footnote-marker">14</sup><i class="footnote"> s. IX, 1.</i>, ferner der für den Krieg gesalbte Priester, wenn er zum Volke spricht<sup class="footnote-marker">15</sup><i class="footnote"> s. VIII, 1.</i>.
+Das Lesen bei den Erstlingsfrüchten<sup class="footnote-marker">8</sup><i class="footnote"> Die Verse, die bei der Darbringung der Erstlingsfrüchte gesprochen wurden (Deut. 26, 3; 5—10; vgl. Mischna Bikkurim III, 6). Die Begründung dafür, daß die Verse in hebräischer Sprache gesprochen werden müssen, s. die nächste Mischna.</i>, wieso<sup class="footnote-marker">16</sup><i class="footnote"> Woraus ergibt sich. daß es in der heiligen Sprache gesprochen werden muß?</i> ? (Deut. 26, 5): „Du sollst anheben und sprechen vor dem Herrn, deinem Gott…“ und dort (Deut. 27, 14) heißt es<sup class="footnote-marker">17</sup><i class="footnote"> s. V, N. 16.</i>: „Und es sollen anheben die Leviten und sprechen …“ So wie das Anheben, das dort gesagt ist, in der heiligen Sprache<sup class="footnote-marker">10</sup><i class="footnote"> Deut. 11, 29; 27, 11—16; Jos. 8, 34; s. Mischna 5. Daß die Segnungen und Verfluchungen in hebräischer Sprache gesprochen werden mußten, wird in der Gemara (33a) aus der Wortanalogie (<span dir="rtl">גזרה שוה</span>): Deut. 27, 14 <span dir="rtl">קול רם</span> … <span dir="rtl">וענו הלוים</span> und Ex. 19, 19 <span dir="rtl">והאלהים יעננו בקול</span> gefolgert.</i>, so auch hier in der heiligen Sprache.
+Die Chaliza<sup class="footnote-marker">9</sup><i class="footnote"> Die von der Schwägerin und vom Schwager beim Chaliza-Akt zu sprechenden Worte (Deut. 25, 7—9; vgl. Mischna Jebamot XII, 6). Die Begründung dafür, daß diese Worte hebräisch gesprochen werden müssen, s. Mischna 4.</i>, wieso<sup class="footnote-marker">16</sup><i class="footnote"> Woraus ergibt sich. daß es in der heiligen Sprache gesprochen werden muß?</i> ? (Deut. 25, 9): „Sie soll anheben und sprechen …“ und dort (Deut. 27, 14) heißt es<sup class="footnote-marker">17</sup><i class="footnote"> s. V, N. 16.</i>: „Und es sollen anheben die Leviten und sprechen …“ So wie das Anheben, das dort gesagt ist, in der heiligen Sprache<sup class="footnote-marker">10</sup><i class="footnote"> Deut. 11, 29; 27, 11—16; Jos. 8, 34; s. Mischna 5. Daß die Segnungen und Verfluchungen in hebräischer Sprache gesprochen werden mußten, wird in der Gemara (33a) aus der Wortanalogie (<span dir="rtl">גזרה שוה</span>): Deut. 27, 14 <span dir="rtl">קול רם</span> … <span dir="rtl">וענו הלוים</span> und Ex. 19, 19 <span dir="rtl">והאלהים יעננו בקול</span> gefolgert.</i>, so auch hier in der heiligen Sprache. R. Jehuda sagt: (Deut. 25, 9): „Sie soll anheben und sprechen also …“, (dies besagt), daß sie es in dieser Sprache sagen muß<sup class="footnote-marker">18</sup><i class="footnote"> Obwohl <span dir="rtl">ככה</span> „also“ eigentlich zum folgenden Satz gehört, wird es doch auf das Vorhergehende bezogen und deutet dann an, daß das Sprechen „so“, d. h. in hebräischer Sprache, wie es im Texte steht, geschehen muß.</i>.
+<sup class="footnote-marker">19</sup><i class="footnote"> Im Anschluß an Mischna 2 wird hier der ganze Vorgang bei den Segnungen und Verfluchungen nach dem Durchzug durch den Jordan erzählt.</i> Die Segnungen und Verfluchungen, wie war dies? Nachdem Israel den Jordan überschritten hatte und zum Berg Gerisim und zum Berg Ebal gekommen war, — diese (Berge) liegen in Schomron<sup class="footnote-marker">20</sup><i class="footnote"> Mit <span dir="rtl">שמרון</span> wird hier die Provinz Schomron bezeichnet (vgl. Ges.-Buhl Wb. <sup class="footnote-marker"><xref rid="su">17</xref></sup>, S. 849 s. v. <span dir="rtl">שמרון</span>), oder es ist <span dir="rtl">שבשמרון</span> hier „bei der Stadt Schomron“ zu übersetzen.</i> zur Seite von Sichem bei den Terebinthen More, wie es heißt (Deut. 11, 30): „Fürwahr sie<sup class="footnote-marker">21</sup><i class="footnote"> die beiden Berge.</i> befinden sich jenseits des Jordans“ usw.<sup class="footnote-marker">22</sup><i class="footnote"> Der Schluß des Verses: <span dir="rtl">אצל אלוני מורה</span> „bei den Terebinthen More“.</i> und dort (Gen. 12, 6) heißt es: „Und Abram durchzog das Land bis zum Ort Sichem, bis zur Terebinthe More.“ So wie die Terebinthe More, von welcher dort die Rede ist, die bei Sichem ist, so ist auch die Terebinthe More, von der hier die Rede ist, bei Sichem, — da stiegen sechs Stämme auf den Gipfel des Berges Gerisim und sechs Stämme stiegen auf den Gipfel des Berges Ebal. Und die Priester und die Leviten und die Lade standen unten in der Mitte. Die Priester umgaben die Lade, und die Leviten die Priester, und ganz Israel zu beiden Seiten, wie es heißt (Jos. 8, 33): „Und ganz Israel und seine Ältesten und seine Beamten<sup class="footnote-marker">23</sup><i class="footnote"> Im massoretischen Text: <span dir="rtl">ושטרים</span>, was ed. Lowe auch im Mischnatext hat.</i> und seine Richter standen auf dieser und jener Seite von der Lade“ usw. Sie wandten nun ihr Gesicht zum Berg Gerisim und begannen mit dem Segen: „Gesegnet sei, der nicht macht ein geschnitztes noch gegossenes Bild.“ Und diese und jene antworteten darauf: „Amen“. Dann wandten sie ihr Gesicht zum Berg Ebal und begannen mit dem Fluch: „Verflucht sei, der ein geschnitztes oder gegossenes Bild macht.“ Und diese und jene antworteten darauf: „Amen“; bis sie so die Segnungen und Verfluchungen zu Ende gesprochen hatten<sup class="footnote-marker">24</sup><i class="footnote"> Deut. 27, 15—26. Jedem der dort aufgezählten Flüche ging stets der entsprechende Segen voraus, wie dies aus Deut. 11, 29; 27, 12f. und Jos. 8, 33f. ersichtlich ist.</i>. Hierauf brachten sie die Steine<sup class="footnote-marker">25</sup><i class="footnote"> aus dem Jordan (Jos. 4, 2—8; Talmud 35b).</i> und bauten den Altar<sup class="footnote-marker">26</sup><i class="footnote"> Deut. 27, 5f.; Jos. 8, 30f.</i>, bestrichen ihn mit Kalk<sup class="footnote-marker">27</sup><i class="footnote"> Deut. 27, 4.</i> und schrieben auf ihn alle Worte der Tora<sup class="footnote-marker">28</sup><i class="footnote"> Deut. 27, 2f.; 8; Jos. 8, 32.</i> in siebzig Sprachen<sup class="footnote-marker">29</sup><i class="footnote"> d. h. übersetzt in die Sprachen der Völker, damit die Tora auch ihnen verständlich sei.</i>, wie es heißt (Deut. 27, 8): „… recht deutlich.“ Dann nahmen sie die Steine<sup class="footnote-marker">30</sup><i class="footnote"> Nachdem sie geopfert hatten (Deut. 27, 6; Jos. 8, 31), nahmen sie den Altar wieder auseinander.</i> und kamen und übernachteten auf ihrem Platz<sup class="footnote-marker">31</sup><i class="footnote"> in Gilgal, wo sie die Steine wieder aufstellten (Jos. 4, 20).</i>.
+Der Priestersegen, wie ist er<sup class="footnote-marker">32</sup><i class="footnote"> Im Anschluß an die Vorschrift, daß der Priestersegen in hebräischer Sprache gesprochen werden muß (Mischna 2), folgen hier die übrigen Vorschriften über den Priestersegen. In anderem Zusammenhang steht diese Mischna Tamid VII, 2.</i> ? Im ganzen Lande<sup class="footnote-marker">33</sup><i class="footnote"> <span dir="rtl">במדינה</span> wörtl. „in der Provinz“</i> sagt man ihn als drei Segnungen<sup class="footnote-marker">34</sup><i class="footnote"> so wie er in der Tora in drei Verse geteilt ist (Num. 6, 24—26). Nach jedem Verse spricht die Gemeinde: „Amen“.</i> und im Heiligtum als einen Segen<sup class="footnote-marker">35</sup><i class="footnote"> Denn im Heiligtum sprach man nicht: „Amen“ (Talmud 40b).</i>. Im Heiligtum sagt er den Gottesnamen so, wie er geschrieben ist<sup class="footnote-marker">36</sup><i class="footnote"> das Tetragrammaton (<span dir="rtl">שם הויה</span>).</i> und im ganzen Lande in der Umschreibung<sup class="footnote-marker">37</sup><i class="footnote"> „Adonaj.“ Zu <span dir="rtl">כנוי</span> vgl. S. 175, N. 1.</i>. Im ganzen Lande erheben die Priester ihre Hände in die Höhe ihrer Schultern und im Heiligtum über ihren Kopf, außer dem Hohenpriester, denn er darf seine Hände nicht über das Stirnschild<sup class="footnote-marker">38</sup><i class="footnote"> auf dem der Gottesname aufgeschrieben war (Ex. 28, 36).</i> emporheben: R. Jehuda sagt: Auch der Hohepriester hebt seine Hände über das Stirnschild. Denn es heißt (Lev. 9, 22): „Und es erhob Aaron seine Hände gegen das Volk und segnete es<sup class="footnote-marker">39</sup><i class="footnote"> Die Schlußworte der Mischna <span dir="rtl">ויברכם</span> …. <span dir="rtl">שנאמר</span>„ Denn …. sie“ gehören nicht mehr zu den Worten des R. Jehuda, sondern sind die Begründung für das Vorhergehende, daß die Priester beim Segnen die Hände erheben müssen (<span dir="rtl"> תוספות י״ם</span>; vgl. die Talmud 38a zitierte Baraita).</i>.“
+Die Segenssprüche des Hohenpriesters, wie waren diese<sup class="footnote-marker">40</sup><i class="footnote"> Im Anschluß an die in Mischna 2 gegebene Vorschrift, daß die <span dir="rtl">ברכות כהן גדול</span> in der heiligen Sprache gesprochen werden müssen, wird hier der ganze Vorgang bei der am Versöhnungstag in der Frauenhalle (<span dir="rtl">עזרת נשים</span>) stattfindenden Toravorlesung des Hohenpriesters geschildert. In anderem Zusammenhang findet sich diese Mischna Joma VII, 1.</i> ? Der Synagogendiener nimmt eine Torarolle und gibt sie dem Synagogenverwalter, und der Synagogenverwalter gibt sie dem Vorsteher<sup class="footnote-marker">41</sup><i class="footnote"> D. i. der Vorsteher der Priester, der unter Umständen auch den Hohenpriester zu vertreten hatte.</i>, und der Vorsteher gibt sie dem Hohenpriester. Der Hohepriester erhebt sich, nimmt sie in Empfang und liest daraus stehend<sup class="footnote-marker">42</sup><i class="footnote"> In den Edd. des babylonischen Talmud fehlen die Worte <span dir="rtl">וקורא עומד</span> im Texte der Mischna.</i>. Er liest: „Nach dem Tode …“<sup class="footnote-marker">43</sup><i class="footnote"> Die drei auf den Versöhnungstag sich beziehenden Toraabschnitte sind Lev. 16, 1—34 (V. 1: … <span dir="rtl">אחרי מות</span>); 23, 26—32 (V. 27: . . <span dir="rtl">אך בעשור</span>); Num. 29, 7—11 (V. 7: . . <span dir="rtl">ובעשור</span>).</i> und „Jedoch am Zehnten …“<sup class="footnote-marker">43</sup><i class="footnote"> Die drei auf den Versöhnungstag sich beziehenden Toraabschnitte sind Lev. 16, 1—34 (V. 1: … <span dir="rtl">אחרי מות</span>); 23, 26—32 (V. 27: . . <span dir="rtl">אך בעשור</span>); Num. 29, 7—11 (V. 7: . . <span dir="rtl">ובעשור</span>).</i>. Dann rollt er die Tora zusammen und legt sie auf seinen Schoß und spricht: Mehr als ich euch vorgelesen habe, ist hier aufgeschrieben<sup class="footnote-marker">44</sup><i class="footnote"> D. h. auch das Stück, das auswendig vorgetragen wird, ist ein Abschnitt der Tora.</i>. „Und am Zehnten …“<sup class="footnote-marker">43</sup><i class="footnote"> Die drei auf den Versöhnungstag sich beziehenden Toraabschnitte sind Lev. 16, 1—34 (V. 1: … <span dir="rtl">אחרי מות</span>); 23, 26—32 (V. 27: . . <span dir="rtl">אך בעשור</span>); Num. 29, 7—11 (V. 7: . . <span dir="rtl">ובעשור</span>).</i> im Teile der Zählungen<sup class="footnote-marker">45</sup><i class="footnote"> Mit <span dir="rtl">חמש</span> „Fünftel“ wird jedes der Bücher des Pentateuch bezeichnet. <span dir="rtl">חמש הפקודים</span> ist das Buch Numeri, das mit der Volkszählung beginnt.</i> trägt er auswendig vor<sup class="footnote-marker">46</sup><i class="footnote"> Die beiden ersten in der Tora einander benachbarten Abschnitte las er aus der Tora vor, den dritten von den beiden ersten entfernteren aber auswendig, damit keine unliebsame Pause durch das Aufsuchen entstehe.</i>. Dann spricht er darüber acht Segenssprüche, nämlich<sup class="footnote-marker">47</sup><i class="footnote"> Der erste der acht Segenssprüche ist der auch sonst übliche nach der Toravorlesung, die nächsten drei sind bekannte Teile der Gebetordnung (vgl. die Talmud 41a zitierte Baraita <span dir="rtl"> ועל העבודה ועל ההודאה ועל מחילת עון כתיקנן</span>); darauf folgen drei für diesen Zweck besonders verfaßte Segenssprüche; den Schluß bildet ein Gebet um göttliche Hilfe, das mit den Worten schließt: <span dir="rtl">ברוך אתה ה׳ שומע תפלה</span> (vgl. Talmud 41a).</i>: über die Tora, über den Tempeldienst, über den Dank, über die Sündenvergebung, über das Heiligtum, über Israel, über die Priester<sup class="footnote-marker">48</sup><i class="footnote"> Manche Texte haben nach <span dir="rtl">ועל הכהנים</span> noch die Worte <span dir="rtl">ועל ירושלים</span>.</i> und über das übrige Gebet<sup class="footnote-marker">49</sup><i class="footnote"> Manche Texte: <span dir="rtl">והשאר תפלה</span> statt des vorliegenden <span dir="rtl">ועל שאר התפלה</span>.</i>.
+Der Königs-Abschnitt, wie ist dieser<sup class="footnote-marker">50</sup><i class="footnote"> Die Mischna schildert im Anschluß an die in Mischna 2 gegebene Vorschrift, daß die Vorlesung des Königs in der heiligen Sprache geschehen muß, den ganzen Vorgang bei dieser Vorlesung, die Deut. 31, 10—13 verordnet wird. Es mußte der höchste Repräsentant der Nation der Volksversammlung vorlesen, zur Zeit der Könige also der König (vgl. <span dir="rtl">תוספות י״ט</span> und <span dir="rtl">תפארת ישראל </span>).</i> ? Am Ausgang des ersten Tages des Laubhüttenfestes<sup class="footnote-marker">51</sup><i class="footnote"> <span dir="rtl">חג</span> „Fest“ ohne nähere Bezeichnung ist in der Mischna das Laubhütten- fest mit dem anschließenden Schlußfest; diese Bedeutung hat das Wort auch schon gelegentlich in der Bibel (vgl. Ges.-Buhl Wb.<sup class="footnote-marker">17</sup>, S. 213 s. v. <span dir="rtl">חג</span>) Im Mischnatext des Jeruschalmi: מוצאי יום טוב האחרון של חג.</i>, im achten Jahre, am Ausgang des siebenten<sup class="footnote-marker">52</sup><i class="footnote"> nach dem Ausgang des Schemittajahres.</i>, macht man für ihn<sup class="footnote-marker">53</sup><i class="footnote"> den König</i> eine Bühne<sup class="footnote-marker">54</sup><i class="footnote"> <span dir="rtl">בימה</span> ist das griech. βῆμα.</i> aus Holz in der Halle<sup class="footnote-marker">55</sup><i class="footnote"> der Frauenhalle (<span dir="rtl">עזרת נשים</span>, Talmud 41 b).</i>. Und er sitzt darauf. Denn es heißt (Deut. 31, 10): „Am Ende von sieben Jahren zur Festzeit“ usw.<sup class="footnote-marker">56</sup><i class="footnote"> Der Schluß des Verses: <span dir="rtl"> שנת השמטה בחג הסכות</span>.</i>. Der Synagogendiener nimmt eine Torarolle und gibt sie dem Synagogenverwalter, und der Synagogenverwalter gibt sie dem Vorsteher<sup class="footnote-marker">41</sup><i class="footnote"> D. i. der Vorsteher der Priester, der unter Umständen auch den Hohenpriester zu vertreten hatte.</i>, und der Vorsteher gibt sie dem Hohenpriester, und der Hohepriester gibt sie dem König. Der König erhebt sich, nimmt sie in Empfang und liest daraus sitzend. Der König Agrippa erhob sich, nahm sie in Empfang und las stehend; da lobten ihn die Weisen. Und als er zu den Worten gelangte: „Du darfst nicht einen Fremden über dich setzen“ (Deut. 17, 15), da flossen Tränen aus seinen Augen<sup class="footnote-marker">57</sup><i class="footnote"> da er aus dem idumäischen Geschlecht stammte. Es ist hier wohl von dem frommen König Agrippa I. die Rede (vgl. Hoffmann, Erste Mischna S. 20).</i>. Da sagten sie zu ihm: „Fürchte dich nicht, Agrippa! Unser Bruder bist du, unser Bruder bist du, unser Bruder bist du!“ Und er<sup class="footnote-marker">58</sup><i class="footnote"> der König.</i> liest vom Anfang des Deuteronomium<sup class="footnote-marker">59</sup><i class="footnote"> Mit <span dir="rtl">אלה הדברים</span> wird das fünfte Buch der Tora nach seinen Anfangsworten bezeichnet.</i> bis „Höre …“<sup class="footnote-marker">60</sup><i class="footnote"> Deut. 6, 4—9.</i> und „Höre …“<sup class="footnote-marker">60</sup><i class="footnote"> Deut. 6, 4—9.</i>, „Und es wird geschehen, wenn ihr hören …“<sup class="footnote-marker">61</sup><i class="footnote"> dorts. 11, 13—21.</i>, „Verzehnten sollst du …“<sup class="footnote-marker">62</sup><i class="footnote"> dorts. 14, 22—29.</i>, „Wenn du zu Ende verzehntet hast …“<sup class="footnote-marker">63</sup><i class="footnote"> dorts. 26, 12—15. Die beiden letztgenannten Stücke, die vom Maaser handeln, werden mit Hinblick auf die nach dem Schemittajahr neu beginnende Maaserpflicht vorgelesen (Jeruschalmi zur Mischna).</i> und den Königs-Abschnitt<sup class="footnote-marker">64</sup><i class="footnote"> dorts. 17, 14—20.</i> und die Segnungen und Verfluchungen<sup class="footnote-marker">65</sup><i class="footnote"> dorts. 27, 1—26; 28, 1—69.</i>, bis er den ganzen Abschnitt zu Ende gelesen hat<sup class="footnote-marker">66</sup><i class="footnote"> Nach Maim. (Mischnakommentar und <span dir="rtl">הלכות חגיגה</span> III, 3) wurde ohne jede Unterbrechung von Deut. 14, 22 bis 28, 69 gelesen. Es scheint Maim. ein anderer Text in der Mischna vorgelegen zu haben (vgl. <span dir="rtl">לחם משנה</span> und <span dir="rtl">תוספות י״ט</span>), möglicherweise der Text, den die Mischna im Jeruschalmi bietet, wo <span dir="rtl">ופרשת המלך</span> fehlt und anstatt <span dir="rtl">עד שגומר כל הפרשה</span> es heißt: <span dir="rtl">עד שהוא גומר את כלם</span> (vgl. den Jeruschalmikommentar <span dir="rtl">מראה הפנים</span>). In der Münchener Handschrift und ebenso im Jalkut zu Deut. 31, 10 steht <span dir="rtl">פרשת המלך</span> nach <span dir="rtl">ברכות וקללות</span>; danach schloß die Toravorlesung mit <span dir="rtl">פרשת המלך</span>. Zu dieser La. passen besser die Worte <span dir="rtl">עד שגומר כל הפרשה</span>, als zur vorliegenden, und dieser Text lag auch Raschi und <span dir="rtl">ברטנורה</span> vor (vgl. <span dir="rtl">הגהות רש״ש</span> gegen <span dir="rtl">תוספות י״ט</span>).</i>. Die Segenssprüche, die der Hohepriester spricht<sup class="footnote-marker">67</sup><i class="footnote"> s. vorherg. Mischna.</i>, spricht auch der König<sup class="footnote-marker">68</sup><i class="footnote"> nach der Vorlesung.</i>; jedoch setzt er an die Stelle des Segensspruches über die Sündenvergebung den über die Feste<sup class="footnote-marker">69</sup><i class="footnote"> den Segensspruch …. <span dir="rtl">אתה בחרתנו</span>, der mit den Worten schließt: <span dir="rtl">ברוך אתה ד׳ מקדש ישראל והזמנים</span> (Maim. <span dir="rtl">הלכות חגיגה</span> III, 4).</i>.
+
+Chapter 8
+
+<sup class="footnote-marker">1</sup><i class="footnote"> Abschnitt VIII, der die Rede des Priesters und der Beamten an das zum Kampfe ausziehende Volk (Deut. 20, 1—9) behandelt, steht hier im Anschluß an VII, 2, wo unter den Dingen, die in hebräischer Sprache gesprochen werden müssen, auch diese Priesterrede genannt wird. In den Mischnajot 1—2, 5—7 ist die Form des halachischen Midrasch erhalten (vgl. Sifre zu Deut. 20, 3—9).</i>. Der für den Krieg gesalbte Priester<sup class="footnote-marker">2</sup><i class="footnote"> der für diese Funktion besonders ernannt wurde.</i> sprach in seiner Ansprache an das Volk in der heiligen Sprache, denn es heißt (Deut. 20, 2): „Es soll geschehen: Wenn ihr euch nähert zum Kampfe, dann soll hintreten der Priester“, das ist der für den Krieg gesalbte Priester, „und soll reden zum Volke“ in der heiligen Sprache<sup class="footnote-marker">3</sup><i class="footnote"> Daß die Rede in der heiligen Sprache gesprochen werden muß, wird in der Gemara (42a) aus der Wortanalogie <span dir="rtl">ודבר</span> im zitierten Verse und Ex. 19, 19 <span dir="rtl">משה ידבר</span> gefolgert.</i> (dorts. 3). „Und er soll zu ihnen sprechen<sup class="footnote-marker">4</sup><i class="footnote"> Die Worte <span dir="rtl">שמע ישראל</span> … bis <span dir="rtl">להושיע אתכם</span> (Deut. 20, 3f.), die das Volk ermutigen sollten, wurden kurz vor dem Kampfe gesprochen (Talmud 42a und b); u. zw. vom <span dir="rtl">כהן משוח מלחמה</span> gesprochen und von einem andern Priester wiederholt und erläutert (Talmud 43 a; vgl. Maim. <span dir="rtl">הלכות מלכים</span> VII, 3).</i>: Höre Israel“ usw.<sup class="footnote-marker">5</sup><i class="footnote"> Im Mischnatext des Jeruschalmi der vollständige Wortlaut des zitierten Satzes: <span dir="rtl"> שמע ישראל אתם קרבים היום למלחמה על איביכם</span>.</i> „gegen eure Feinde“ und nicht gegen eure Brüder; nicht Juda gegen Simon und nicht Simon gegen Benjamin! Fielet ihr in deren Hand, dann würden sie sich euer erbarmen, wie es heißt (II. Chr. 28, 15): „Und es machten sich auf<sup class="footnote-marker">6</sup><i class="footnote"> nach dem Kampf zwischen Israel und Juda zur Zeit des Könige Achas.</i> die Männer, die mit Namen bestimmt waren, und nahmen sich an der Gefangenen und alle Nackten von ihnen bekleideten sie aus der Beute. Sie gaben ihnen Kleider und Schuhe, gaben ihnen zu essen und zu trinken, salbten sie und führten sie auf Eseln, alle, die strauchelten, und brachten sie nach Jericho, der Dattelstadt, zu ihren Brüdern und kehrten nach Schomron zurück.“ Vielmehr gegen eure Feinde ziehet ihr, die sich, fallet ihr in ihre Hände, euer nicht erbarmen. (Deut. 20, 3) „Es soll nicht zagen euer Herz, fürchtet euch nicht und erbebet nicht“ usw. „Es soll nicht zagen euer Herz“ vor dem Gewieher der Pferde und dem Blinken der Schwerter, „fürchtet euch nicht“ vor dem Zusammenschlagen<sup class="footnote-marker">7</sup><i class="footnote"> <span dir="rtl">הגפה</span> nom. aot. vom Hif’il <span dir="rtl">הגיף</span> „zusammenschlagen“.</i> der Schilde<sup class="footnote-marker">8</sup><i class="footnote"> <span dir="rtl">תרים</span> arab. <span dir="rtl">تُرْمئ</span> griech. ϑυϱεός.</i> und der Menge<sup class="footnote-marker">9</sup><i class="footnote"> Manche Texte <span dir="rtl">שיפת</span> „Zusammenschlagen“ von <span dir="rtl">שוף</span>.</i> der Soldatenstiefel<sup class="footnote-marker">10</sup><i class="footnote">. <span dir="rtl">קלגסין</span> von gr. ϰαλίγα, lat. caliga „Halbstiefel“ der röm. Soldaten. Manche Texte <span dir="rtl">עקלגסין</span>. Nach Maim. (Mischnakommentar) bedeutet das Wort eine bestimmte Waffe.</i>, „erbebet nicht“ vor dem Tone der Hörner, „erschrecket nicht“ vor dem Laut der Schreie. (Dorts. 4) „Denn der Herr euer Gott ist es, der mit euch zieht.“ Sie kommen mit der Siegeskraft von Mensehen<sup class="footnote-marker">11</sup><i class="footnote"> wörtl. „von Fleisch und Blut“.</i>; ihr aber kommet mit der Siegeskraft Gottes<sup class="footnote-marker">12</sup><i class="footnote"> Zu <span dir="rtl">מקום</span> s. S. 309, N. 63.</i>. Die Philister kamen mit der Siegeskraft des Goliath; was war sein Ende? Am Ende fiel er durch das Schwert, und sie fielen mit ihm<sup class="footnote-marker">13</sup><i class="footnote"> I Sam. Kap. 17.</i>. Die Ammoniter kamen mit der Siegeskraft des Schobach; was war sein Ende? Am Ende fiel er durch das Schwert und sie fielen mit ihm<sup class="footnote-marker">14</sup><i class="footnote"> II. Sam. Kap. 10. Im Mischnatext des Jeruschalmi fehlt der Satz <span dir="rtl">עמו</span> … <span dir="rtl">בני עמון</span>.</i>. Ihr aber, mit euch ist es nicht so! (dorts.). „Denn der Herr euer Gott ist es, der mit euch zieht, um für euch zu kämpfen“ usw., das ist das Lager der Bundeslade<sup class="footnote-marker">15</sup><i class="footnote"> die mit in den Kampf zog.</i>.
+<sup class="footnote-marker">1</sup><i class="footnote"> Abschnitt VIII, der die Rede des Priesters und der Beamten an das zum Kampfe ausziehende Volk (Deut. 20, 1—9) behandelt, steht hier im Anschluß an VII, 2, wo unter den Dingen, die in hebräischer Sprache gesprochen werden müssen, auch diese Priesterrede genannt wird. In den Mischnajot 1—2, 5—7 ist die Form des halachischen Midrasch erhalten (vgl. Sifre zu Deut. 20, 3—9).</i>. (Deut. 20, 5) „Und es sollen sprechen die Beamten zum Volke wie folgt<sup class="footnote-marker">16</sup><i class="footnote"> Die Worte <span dir="rtl">מי האיש</span> … bis <span dir="rtl">ואיש אחר יקחנה</span> (Deut. 20, 5—7) wurden von dem <span dir="rtl">משוח מלחמה</span> gesprochen und von den Beamten dem Heere übermittelt (Talmud 43a). Dies geschah jedoch schon an der Landesgrenze, noch vor der Aufstellung des Heeres zum Kampfe (so Raschi nach Talmud 42a und b). Nach Maim. (<span dir="rtl">מלכים הלכות</span> VII, 1—3; vgl. dazu <span dir="rtl">לחם משנה</span>) wurden jedoch diese Worte zweimal gesprochen; einmal an der Grenze und ein zweites Mal kurz vor dem Kampfe. Diese Ansicht scheint auf eine Kombination der Angabe in der Gemara (42 a und b) mit Tossifta VII zu beruhen (vgl. den Kommentar <span dir="rtl">חסדי דוד</span> zur Tossiftastelle in ed. Romm).</i>: Wer hat ein neues Haus gebaut und es noch nicht eingeweiht?! Er gehe und kehre um in sein Haus“ usw.; einerlei, auch wenn er ein Haus für Stroh, für das Vieh, für Hölzer oder Vorratskammern gebaut hat; einerlei auch, ob er’s nun gebaut oder gekauft oder geerbt hat, oder es ihm als Geschenk gegeben worden ist (dorts. 6). „Und wer hat einen Weinberg gepflanzt und ihn noch nicht ausgelöst?!<sup class="footnote-marker">17</sup><i class="footnote"> im vierten Jahre nach der Pflanzung (nach Lev. 19, 24). Die Fortsetzung des Verses: … <span dir="rtl">ילך וישב לביתו</span>.</i> “ usw.; einerlei, ob er nun einen Weinberg oder fünf Fruchtbäume, sei’s auch von fünf verschiedenen Arten, gepflanzt hat<sup class="footnote-marker">18</sup><i class="footnote"> Fünf Fruchtbäume gelten als Garten.</i>; einerlei auch, ob er nun gepflanzt oder gesenkt<sup class="footnote-marker">19</sup><i class="footnote"> <span dir="rtl">המבריך</span> partic. Hif’il von <span dir="rtl">ברך</span> „knieen“. Man beugt die Weinreben zu Boden und bedeckt sie mit Erde.</i> oder gepfropft oder gekauft oder geerbt hat, oder er ihm als Geschenk gegeben worden ist (dorts. 7). „Und wer hat ein Weib angetraut<sup class="footnote-marker">20</sup><i class="footnote"> durch <span dir="rtl">קידושין</span>, ohne sie heimgeführt (<span dir="rtl">נישואיו</span>) zu haben. Die Fortsetzung des Verses: … <span dir="rtl">ולא לקחה ילך וישב לביתו</span>.</i> …?!“ usw.; einerlei, ob er eine Jungfrau oder eine Witwe angetraut hat. Selbst wegen einer auf den Levir Wartenden<sup class="footnote-marker">21</sup><i class="footnote"> s. IV, N. 2.</i>, und sogar, wenn er gehört hat, daß sein Bruder im Krieg gestorben ist<sup class="footnote-marker">22</sup><i class="footnote"> so daß er die Witwe nach dem kinderlos verstorbenen Bruder jetzt zur Frau nehmen soll (nach Deut. 25, 5).</i>, kehrt er um<sup class="footnote-marker">23</sup><i class="footnote"> Das <span dir="rtl">לו</span> des Textes ist dat. eth.</i>. Alle diese hören die Worte des zu den Schlachtreihen sprechenden Priesters<sup class="footnote-marker">24</sup><i class="footnote"> Die obige Übersetzung faßt <span dir="rtl">מערכי</span> wie bibl.-hebr. <span dir="rtl">מערכות</span> „Schlachtordnung“. Nach Raschi (zur Mischna) bedeutet <span dir="rtl">מערכי מלחמה</span> die Kriegsanordnungen (des Priesters). Andere: „(hören) von den Schlachtreihen“ (<span dir="rtl">מֵעֶרְכֵּי</span> zu lesen).</i> und kehren um und versorgen (das Heer) mit Wasser und Speise und halten die Wege instand.
+Diese (im folgenden Angeführten) aber kehren nicht um. Wer ein Torhaus<sup class="footnote-marker">25</sup><i class="footnote"> wo sich der Torhüter vorübergehend aufhält.</i>, eine Halle<sup class="footnote-marker">26</sup><i class="footnote"> <span dir="rtl">אכסדרה</span> gr. ἐξέδϱα, lat. exedra ist eine offene Halle vor dem Hause.</i>, eine Galerie<sup class="footnote-marker">27</sup><i class="footnote"> <span dir="rtl">מרפסת</span> ist ein galerieartiger Gang, von dem man mittels einer Treppe von den Stockwerken des Hauses in den Hof gelangt.</i> gebaut hat<sup class="footnote-marker">28</sup><i class="footnote"> da diese nicht als ständige Wohnräume dienen.</i>; wer nur vier Fruchtbäume oder fünf fruchtlose<sup class="footnote-marker">29</sup><i class="footnote"> <span dir="rtl">סרק</span> syr. <span dir="rtl">ܣܰܪܶܩ</span> leer sein.</i> Bäume gepflanzt hat<sup class="footnote-marker">30</sup><i class="footnote"> s. vorherg. Mischna und N. 18.</i>; wer seine geschiedene Frau zurücknimmt<sup class="footnote-marker">31</sup><i class="footnote"> Nur wer eine für ihn „neue“ Frau heimführen will, kehrt um (s. weiter und N. 33).</i>. Wenn<sup class="footnote-marker">32</sup><i class="footnote"> In den folgenden Fällen kehren die Ehemänner deshalb nicht um, weil die Ehen zwischen den genannten Personen verbotene sind. Vgl. IV, Nn. 5—11.</i> eine Witwe vom Hohenpriester, eine Geschiedene oder Chaluza von einem gemeinen Priester, eine Bastardin oder Nethina von einem Israeliten, eine Israelitin von einem Bastard oder Nathin geheiratet worden ist, so kehrt man deretwegen nicht um. R. Jehuda sagt: Auch wer ein Haus auf seiner alten Stelle wieder aufgebaut hat, kehrt nicht um<sup class="footnote-marker">33</sup><i class="footnote"> da dieses Haus für ihn kein neues ist, und man nach Deut. 20, 5: <span dir="rtl">בית חדש</span> nur wegen eines solchen umkehrt.</i>. R. Eliëser sagt: Auch wer ein Haus aus Ziegeln in Saron gebaut hat, kehrt nicht um<sup class="footnote-marker">34</sup><i class="footnote"> Die auf dem sandigen und vielfach sumpfigen Boden der Saronebene gebauten Ziegelhäuser waren wenig widerstandsfähig und mußten zumindest einmal in sieben Jahren neu hergerichtet werden (Talmud 44a).</i>.
+Und diese (im folgenden Angeführten) verlassen ihren Platz überhaupt nicht<sup class="footnote-marker">35</sup><i class="footnote"> zum Unterschiede von den in Mischna 2 angeführten Personen.</i>. Wer ein Haus gebaut<sup class="footnote-marker">36</sup><i class="footnote"> oder auf andere Weise erworben hat (s. Mischna 2).</i> und es bereits eingeweiht hat; wer einen Weinberg gepflanzt<sup class="footnote-marker">36</sup><i class="footnote"> oder auf andere Weise erworben hat (s. Mischna 2).</i> und ihn bereits ausgelöst<sup class="footnote-marker">17</sup><i class="footnote"> im vierten Jahre nach der Pflanzung (nach Lev. 19, 24). Die Fortsetzung des Verses: … <span dir="rtl">ילך וישב לביתו</span>.</i> hat; wer seine Verlobte<sup class="footnote-marker">37</sup><i class="footnote"> s. IV, N. 1.</i> heiratet und wer seine Schwägerin heimführt<sup class="footnote-marker">38</sup><i class="footnote"> als Levir (nach Deut. 25, 5). Dasselbe gilt auch für den, der eine Witwe oder eine Geschiedene geheiratet hat, da die Worte <span dir="rtl">אשה חדשה</span> im angeführten Vers lediglich den ausschließen, der seine geschiedene Frau zurücknimmt (Talmud 44a).</i>, wie es heißt (Deut. 24, 5)<sup class="footnote-marker">39</sup><i class="footnote"> Der ganze Vers lautet: כי יקח איש אשה חדשה לא יצא בצבא ולא יעבר עליו דבר נקי יהיה לביתו שנה אחת ושמח את אשתו אשר לקח.</i>: „… frei sei er für sein Haus ein Jahr lang …“, „für sein Haus“, das ist das Haus; „sei er“, das ist sein Weinberg; (dorts.) „und er erfreue seine Frau“, das ist seine Frau; (dorts.) „die er genommen hat“, das soll einschließen seine Schwägerin<sup class="footnote-marker">40</sup><i class="footnote"> Obwohl der Vers ausdrücklich nur den, der eine Frau geheiratet hat, für ein volles Jahr von jeder Leistung befreit, wird von den Weisen darin dieselbe Verordnung auch für den angedeutet gefunden, der ein neugebautes oder erworbenes Haus oder einen solchen Weinberg noch kein volles Jahr benutzt hat.</i>. Die müssen auch nicht (das Heer) mit Wasser und Speise versorgen und die Wege nicht instand halten.
+<sup class="footnote-marker">1</sup><i class="footnote"> Abschnitt VIII, der die Rede des Priesters und der Beamten an das zum Kampfe ausziehende Volk (Deut. 20, 1—9) behandelt, steht hier im Anschluß an VII, 2, wo unter den Dingen, die in hebräischer Sprache gesprochen werden müssen, auch diese Priesterrede genannt wird. In den Mischnajot 1—2, 5—7 ist die Form des halachischen Midrasch erhalten (vgl. Sifre zu Deut. 20, 3—9).</i>. (Deut. 20, 8) „Und es sollen die Beamten ferner zu dem Volke reden…“ usw.<sup class="footnote-marker">41</sup><i class="footnote"> Die Fortsetzung des Verses: <span dir="rtl">ואמרו מי האיש הירא ורך הלבב ילך וישב לביתו ולא ימס את לבב אחיו כלבבו </span>. Die in dieser Mischna behandelte Rede <span dir="rtl">כלבבו</span> …… <span dir="rtl">מי</span> (Deut. 20, 8) wurde ohne Mitwirkung des Priesters lediglich durch die Beamten dem Volke vermittelt (Talmud 43a). Nach Raschi (zu Talmud 42a und b) wurden diese Worte schon an der Landesgrenze gesprochen, nach Maim. (<span dir="rtl">הלכות מלכים</span> VII 1—3) kurz vor dem Kampfe.</i>. R. Akiba sagt: (dorts.) „der sich fürchtet und zaghaft ist“, ist nach dem einfachen Wortsinn zu erklären: einer, der in den Schlachtreihen<sup class="footnote-marker">42</sup><i class="footnote"> <span dir="rtl">בקשרי</span> von <span dir="rtl">קשר</span> „Knoten“. Im Mischnatext des Jeruschalmi: <span dir="rtl">בקשרי</span> (von <span dir="rtl">קשה</span> „hart“).</i> nicht zu stehen und ein gezücktes Schwert nicht anzusehen vermag. R. Jose, der Galiläer, sagt: „der sich fürchtet und zaghaft ist“, das ist der, der sich wegen der von ihm begangenen Sünden fürchtet. Deshalb hat ihm die Tora alle diese Dinge<sup class="footnote-marker">43</sup><i class="footnote"> die häuslichen Gründe (Mischna 2).</i> als Vorwände angegeben<sup class="footnote-marker">44</sup><i class="footnote"> <span dir="rtl">תלתה</span> wörtl. „hat gehängt“. Die Tora will ihn vor der Schande ob seiner Sünden bewahren.</i>, daß er ihretwegen umkehre. R. Jose sagt: Ein Hoherpriester, der eine Witwe, ein gemeiner Priester, der eine Geschiedene oder Chaluza, ein Israelit, der eine Bastardin oder Nethina, ein Bastard oder Nathin, der eine Israelitin heiratet<sup class="footnote-marker">45</sup><i class="footnote"> Die Ehe zwischen den genannten Personen ist verboten (vgl. IV, Nn. 5—11).</i>, das ist der, „der sich fürchtet und zaghaft ist“<sup class="footnote-marker">46</sup><i class="footnote"> Nach der Gemara (44b) besteht der Unterschied in den beiden Lehrmeinungen des R. Jose, des Galiläers, und des R. Jose darin, daß nach ersterem jede Sünde, also auch die Übertretung einer lediglich rabbinischen Verordnung, einen Grund für die Umkehr darstellt, nach dem letzteren jedoch nur die Verletzung eines Toragesetzes, wie eine solche in der Eheschließung der genannten Personen vorliegt. Da das Verbot der Ehe eines Priesters mit einer Chaluza lediglich eine rabbinische Anordnung ist (vgl. IV, N. 7), steht darnach <span dir="rtl">חלוצה</span> in den Worten des R. Jose fälschlich und nur durch das nebenstehende <span dir="rtl">גרושה</span> veranlaßt (<span dir="rtl">תוספות י״ט</span>). Es müssen ferner nach der Erklärung der Gemara (44a) die Ansichten des R. Jose, des Galiläers, und des R. Jose nicht der Mischna 3 widersprechen, wo verordnet wird, daß man bei solchen verbotenen Eheschließungen nicht umkehrt. Denn dort ist davon die Rede, daß die betreffenden Personen die ihnen verbotenen Frauen lediglich (durch <span dir="rtl">קידושין</span>) angetraut haben, die Sünde erfolgt jedoch erst durch die Begattung (nach den <span dir="rtl">נישואין</span>). In den in der vorliegenden Mischna genannten Fällen ist eine solche bereits erfolgt. Übrigens stimmen auf Grund der Schlußworte des zitierten Verses: <span dir="rtl">ולא ימס וכו׳</span> R. Jose, der Galiläer, und R. Jose mit R. Akiba darin überein, daß auch die Angst als solche einen genügenden Grund für die Umkehr darstellt (Talmud 44b). Maim. (<span dir="rtl">הלכות מלכים</span> VII, 15) entscheidet nach der Ansicht des R. Akiba.</i>.
+<sup class="footnote-marker">1</sup><i class="footnote"> Abschnitt VIII, der die Rede des Priesters und der Beamten an das zum Kampfe ausziehende Volk (Deut. 20, 1—9) behandelt, steht hier im Anschluß an VII, 2, wo unter den Dingen, die in hebräischer Sprache gesprochen werden müssen, auch diese Priesterrede genannt wird. In den Mischnajot 1—2, 5—7 ist die Form des halachischen Midrasch erhalten (vgl. Sifre zu Deut. 20, 3—9).</i>. (Deut. 20, 9) „Und es soll geschehen, wenn die Beamten ihre Rede an das Volk beendet haben, dann sollen die Heerführer an der Spitze des Volkes den Befehl übernehmen.“ Und auch beim Nachtrab des Volkes. Man stellt tapfere Männer<sup class="footnote-marker">47</sup><i class="footnote"> <span dir="rtl">זקיפין</span> von <span dir="rtl">זקף</span> „aufrichten“.</i> vor sie hin und andere hinter sie. Die hatten eiserne Beile in ihren Händen. Einem jeden, der umzukehren versucht, durften sie die Schenkel zerschlagen. Denn der Anfang der Flucht ist die Niederlage<sup class="footnote-marker">48</sup><i class="footnote"> Nach der Gemara (44b) ist für <span dir="rtl">שתחלת ניסה נפילה</span> zu lesen: <span dir="rtl">שתחלת נפילה גיסה</span> „denn die Flucht ist der Beginn der Niederlage“.</i>, wie es heißt (I. Sam. 4, 17): „Geflohen ist Israel vor den Philistern, und es war auch eine große Niederlage im Volke“; und ferner heißt es<sup class="footnote-marker">49</sup><i class="footnote"> s. V, N. 16.</i> (dorts. 31, 1): „Es flohen die Israeliten<sup class="footnote-marker">50</sup><i class="footnote"> Im massoretischen Text: <span dir="rtl">וינסו אנשי ישראל</span>, was manche Texte auch in der Mischna haben.</i> vor den Philistern, und es fielen Erschlagene“ usw.<sup class="footnote-marker">51</sup><i class="footnote"> In den beiden Versen steht zuerst die Flucht als Ursache für die folgende Niederlage.</i>.
+<sup class="footnote-marker">1</sup><i class="footnote"> Abschnitt VIII, der die Rede des Priesters und der Beamten an das zum Kampfe ausziehende Volk (Deut. 20, 1—9) behandelt, steht hier im Anschluß an VII, 2, wo unter den Dingen, die in hebräischer Sprache gesprochen werden müssen, auch diese Priesterrede genannt wird. In den Mischnajot 1—2, 5—7 ist die Form des halachischen Midrasch erhalten (vgl. Sifre zu Deut. 20, 3—9).</i>. Wann gilt dies nur?<sup class="footnote-marker">52</sup><i class="footnote"> daß manche umkehren (Mischna 2) und manche überhaupt nicht wegziehen (Mischna 4).</i> Bei einem freiwillig unternommenen Krieg. Aber bei einem gebotenen Krieg zieht ein jeder aus, sogar<sup class="footnote-marker">53</sup><i class="footnote"> Die Worte <span dir="rtl">מחפתה</span>…… <span dir="rtl">חתן</span> sind ein Zitat aus Joel 2, 16.</i> der Bräutigam aus seinem Zimmer und die Braut aus ihrem Brautgemach. Es sagte R. Jehuda: Wann gilt dies nur<sup class="footnote-marker">52</sup><i class="footnote"> daß manche umkehren (Mischna 2) und manche überhaupt nicht wegziehen (Mischna 4).</i> ? Bei einem gebotenen Krieg. Aber bei einem Krieg, den zu unternehmen man verpflichtet ist, zieht ein jeder aus, sogar der Bräutigam aus seinem Zimmer und die Braut aus ihrem Brautgemach<sup class="footnote-marker">54</sup><i class="footnote"> Nach der Erklärung des Amoräers R. Jochanan (Talmud 44b) besteht bezüglich der Vorschriften über die Teilnahme resp. Nichtteilnahme an einem Kriege keine Differenz zwischen den beiden in der Mischna geäußerten Ansichten. Nach beiden Ansichten muß an einem vom Gottesgesetz ausdrücklich befohlenen Krieg, wie etwa dem zur Besitznahme des heiligen Landes geführten, oder an einem zur Abwehr eines schon geschehenen Angriffs geführten Krieg ein jeder teilnehmen (vgl. auch Maim. <span dir="rtl">הלכות מלכים</span> V, 1 und <span dir="rtl">לחם משנה</span> z. St.). Bei allen anderen Kriegen, die lediglich die Eroberung weiteren Gebietes zum Ziele haben, ja selbst im Falle eines Präventivkrieges, der einem feindlichen Angriff durch Schwächung des Feindes vorbeugen soll, gelten nach beiden Ansichten die in Mischna 2 und Mischna 4 gegebenen Vorschriften. Die erste in der Mischna zum Ausdruck kommende Ansicht nennt jedoch alle Kriege mit Ausnahme der direkt befohlenen oder der zur Abwehr eines geschehenen Angriffes dienenden: <span dir="rtl">מלחמת רשות</span>, und dementsprechend die letzteren <span dir="rtl">מלחמת מצוה</span>. R. Jehuda aber nennt einen Präventivkrieg <span dir="rtl">מלחמת מצוה</span> und dementsprechend den befohlenen und den Abwehrkrieg <span dir="rtl">מלחמת חובה</span>. Es besteht danach — wie dies der Amoräer Raba (dorts.) ausführt — zwischen den beiden Ansichten nur die religionsgesetzliche Differenz, daß nach R. Jehuda der Teilnehmer an einem solchen Präventivkrieg, den R. Jehuda <span dir="rtl">מלחמת מצוה</span> nennt, von der Erfüllung einer anderen, gleichzeitig zu übenden religiösen Vorschrift nach dem Grundsatz <span dir="rtl">העוסק במצוה פטור מן המצוה</span> befreit ist, nach der ersten Ansicht, die einen Präventivkrieg <span dir="rtl">מלחמת רשות</span> nennt, jedoch nicht.</i>.
+
+Chapter 9
+
+Das beim Genickbrechen des Kalbes zu Sagende<sup class="footnote-marker">1</sup><i class="footnote"> Das was die Ältesten und Priester bei der <span dir="rtl">עגלה ערופה</span> - Prozedur sprechen (Deut. 21, 7—8).</i> wird in der heiligen Sprache gesagt, wie es heißt<sup class="footnote-marker">2</sup><i class="footnote"> Der einleitende Satz dieser Mischna wiederholt aus VII, 2 Im Anschluß daran wird in den Mischnajot 1—8 dieses Abschnitts der ganze Vorgang von <span dir="rtl">עגלה ערופה</span> dargestellt. Die Gemara (44b) ergänzt hier den Mischnatext analog zu VII, 3ff. durch die Zitierung von Deut. 21, 7: … <span dir="rtl">וענו ואמרו</span> und Deut. 27, 14: <span dir="rtl">וענו הלוים ואמרו</span>, wonach auf Grund einer Wortanalogie (<span dir="rtl">גזרה שוה</span>) gefolgert wird, daß, wie die Segnungen und Verfluchungen (vgl. VII, N. 10) so auch das beim Genickbrechen des Kalbes zu Sagende in hebräischer Sprache gesagt werden muß. Mit der Zitierung von Deut. 27, 1 beginnt bereits die allgemeine Darstellung.</i> (Deut. 21, 1): „Wenn ein Erschlagener auf dem Erdboden gefunden wird…“, (dorts. 2.): „dann sollen hinausgehen deine Ältesten und Richter…<sup class="footnote-marker">3</sup><i class="footnote"> um die Messung zur nächsten Stadt vorzunehmen, wie es die Fortsetzung des Verses: <span dir="rtl">ומדדו אל הערים אשר סביבת החלל</span> verlangt.</i> “ Drei vom höchsten Gerichtshof in Jerusalem<sup class="footnote-marker">4</sup><i class="footnote"> vom großen einundsiebziggliedrigen Synhedrion.</i> gingen hinaus. R. Jehuda sagt: Fünf, denn es heißt „ … deine Ältesten“, das sind zwei, „und deine Richter“, das sind wieder zwei; da aber kein Gericht in gerader Zahl sein darf, so zieht man noch einen hinzu<sup class="footnote-marker">5</sup><i class="footnote"> um stets eine Entscheidung nach der Mehrheit herbeifühhren zu können. <span dir="rtl">שקול</span> wörtl. gleichwiegend, sich das Gleichgewicht, durch etwaige Stimmengleichheit, haltend.</i>.
+Wurde er<sup class="footnote-marker">6</sup><i class="footnote"> der Erschlagene.</i> in einem Steinhaufen versteckt gefunden, oder an einem Baum hängend, oder auf dem Wasser schwimmend, unterließ man das Genickbrechen, denn es heißt (dorts. 1): „auf dem Erdboden“, nicht in einem Steinhaufen versteckt; „liegend“, nicht an einem Baum hängend, „auf dem Felde“, nicht auf dem Wasser schwimmend. Wurde er nahe der Grenze gefunden, oder nahe einer Stadt, deren Einwohner größtenteils Nichtjuden sind<sup class="footnote-marker">7</sup><i class="footnote"> In den beiden letztgenannten Fällen unterbleibt die Prozedur, da die betreffende Örtlichkeit dem Einfluß der jüdischen Gerichtsbarkeit entzogen ist, und dort ein Totschlag nicht zu den Seltenheiten gehört. Die einleitenden Worte des Gesetzes … <span dir="rtl">כי ימצא</span> schließen aber einen solchen Fall aus (<span dir="rtl">פרט למצוי</span> Talmud 45b). Im Mischnatext der Münchener Handschrift, des Jeruschalmi, u. a. (vgl. auch Maim. <span dir="rtl">הלכות רוצח</span> IX, 5) statt <span dir="rtl">לעיר שרבה גוים</span> der Text: <span dir="rtl">לעיר שיש בה גוים</span> „einer Stadt, in der Nichtjuden sind“.</i>, oder nahe einer Stadt, in der es keinen Gerichtshof gibt, unterließ man das Genickbrechen<sup class="footnote-marker">8</sup><i class="footnote"> Nach der Erklärung der Gemara (45 b) will die Mischna nicht etwa sagen, daß überhaupt die Prozedur unterlassen wurde, wenn der Erschlagene nahe einer Stadt, in der es keinen Gerichtshof gibt, gefunden wurde. Der Sinn der Mischnaworte ist vielmehr der, daß in einem solchen Falle (anders als in den beiden vorgenannten Fällen, da die Prozedur unterbleibt) zu der nächstgelegenen einen Gerichtshof besitzenden Stadt gemessen wurde, wie dies der nächste Satz der Mischna: <span dir="rtl">בית דין</span> ….. <span dir="rtl">אין</span>, der mit dem Vorhergehenden zu verbinden ist, aussagt. Diese Erklärung ist nur schwer vereinbar mit dem vorliegenden Texte und beruht wohl auf dem Text: <span dir="rtl">לא היו מודדין</span> „hat man nicht gemessen“ (statt <span dir="rtl">לא היו עורפין</span>), den die Münchener Handschrift, Jeruschalmi u. a. in der Mischna haben.</i>. Man hat nur von einer solchen Stadt ab gemessen, in der es einen Gerichtshof gibt. Wurde er genau zwischen zwei Städten gefunden, dann mußten beide Städte zwei Kälber bringen; so sagt R. Eliëser<sup class="footnote-marker">9</sup><i class="footnote"> Im Mischnatext des Jeruschalmi nach <span dir="rtl">דברי רבי אליעזר</span> noch die Worte: <span dir="rtl">וחכמים אומרים עיר אחת מביאה עגלה ערופה ואין שתי עירות מביאות שתי עגלות</span> „Die Weisen aber sagen: Eine Stadt bringt ein <span dir="rtl">עגלה ערופה</span>, zwei Städte aber bringen nicht zweie“. Danach wird, wenn der Erschlagene genau in der Mitte zwischen zwei Städten gefunden wurde, nach der Meinung der Weisen die Prozedur nicht ausgeführt. Diese Ansicht sieht, wie dies Jeruschalmi (zur Mischna) erklärt, den genannten Fall durch die Stilisierung des Verses Deut. 21, 3 <span dir="rtl">והיה העיר הקרובה</span> … <span dir="rtl">אל החלל</span> (im Singular) vom Gesetze ausgeschlossen (vgl. auch Bechorot 18a). Außer den beiden Ansichten des R. Eliëser und der Weisen (im Mischnatext des Jeruschalmi) gibt es jedoch noch eine dritte im Namen der Weisen überlieferte, nach der die Halacha entscheidet (vgl. Bechorot dorts. und Maim. <span dir="rtl">הלכות רוצח</span> IX, 8). Nach dieser Ansicht ist eine genaue Messung überhaupt nicht möglich (<span dir="rtl">אי אפשר לצמצם</span>), so daß eigentlich nur eine der beiden Städte das Kalb bringen mußte, nämlich die in Wirklichkeit nähere. Da nicht feststellbar ist, welche diese ist, bringen beide Städte gemeinsam ein Kalb. Vor dem Genickbrechen sprechen die Vertreter jeder der beiden Städte den Verzicht auf ihren Anteil aus für den Fall, daß die andere Stadt zur Bringung verpflichtet wäre, weil sie die in Wirklichkeit nähere ist.</i>. Und Jerusalem brachte kein Kalb, dem man das Genick bricht<sup class="footnote-marker">10</sup><i class="footnote"> Wenn Jerusalem die am nächsten liegende Stadt ist, muß eine andere, u. zw. die außer Jerusalem nächstgelegene Stadt, das Gesetz ausführen (Maim. <span dir="rtl">הלכות רוצח</span> IX, 5). Deut. 21, 1 … <span dir="rtl"> כי ימצא חלל באדמה אשרד׳ אלהיך נתן לך לרשתה</span> befreit Jerusalem, das als Centralstadt nicht einem einzelnen Stamme zugeteilt ward (<span dir="rtl">ירושלים לא נתחלקה לשבטים</span>), von der Erfüllung des Gesetzes (Talmud 45b).</i>.
+<sup class="footnote-marker">11</sup><i class="footnote"> Im Mischnatext des Jeruschalmi haben Mischna 3 und 4 die umgekehrte Reihenfolge.</i>. Wurde sein<sup class="footnote-marker">12</sup><i class="footnote"> des Erschlagenen.</i> Kopf an einem Platz gefunden und sein Leib an einem andern, dann bringt man den Kopf zum Leib; so sagt R. Eliëser. R. Akiba sagt: (Man bringt) den Leib zum Kopf<sup class="footnote-marker">13</sup><i class="footnote"> Nach der Erklärung der Gemara (45 b) bezieht sich die in der Mischna angeführte Kontroverse auf die Frage, wo der aufgefundene Tote zu begraben ist (nicht etwa auf die Messung, worüber erst in der nächsten Mischna gehandelt wird). So wie eine unversorgt liegende Leiche (<span dir="rtl">מת מצוה</span>) am Fundort begraben werden muß (<span dir="rtl">מת מצוה קונה מקומו</span>; Baba Kama 81a), so auch der von unbekannten Mördern Erschlagene. Wird nun Leib und Kopf an verschiedenen Plätzen gefunden, dann ist nach R. Eliëser der Platz, wo der Leib liegt, der Begräbnisplatz, nach R. Akiba der Platz wo der Kopf gefunden wurde.</i>.
+<sup class="footnote-marker">11</sup><i class="footnote"> Im Mischnatext des Jeruschalmi haben Mischna 3 und 4 die umgekehrte Reihenfolge.</i>. Von wo an hat man gemessen? R. Eliëser sagt: Von seinem Nabel an. R. Akiba sagt: Von seiner Nase an<sup class="footnote-marker">14</sup><i class="footnote"> Nach R. Eliëser ist der Nabel, nach R. Akiba die Nase der Sitz des Lebens (Talmud 45).</i>. R. Eliëser, der Sohn Jakobs, sagt: Von der Stelle am Körper an, an der er ein „Erschlagener“ geworden ist, von seinem Halse an<sup class="footnote-marker">15</sup><i class="footnote"> Nach der Gemara (dorts.) beruht die Ansicht des R. Eliëser, des Sohnes Jakobs, auf Ezech. 21, 34: … <span dir="rtl">לתת אותך אל צוארי חללי רשעים</span> ..,</i>.
+Sobald die Ältesten von Jerusalem<sup class="footnote-marker">16</sup><i class="footnote"> die nur die Messung vorzunehmen hatten (Mischna 1).</i> sich verabschiedet haben und weggegangen sind, bringen die Ältesten der betreffenden Stadt<sup class="footnote-marker">17</sup><i class="footnote"> die dem Erschlagenen am nächsten liegt.</i> ein Rinderkalb, das noch nicht an einem Joch gezogen hat<sup class="footnote-marker">18</sup><i class="footnote"> Deut. 21, 3. Im Mischnatext des Jeruschalmi das vollständige Bibelzitat: <span dir="rtl">מביאין עגלת בקר אשר לא עבד בה אשר לא משכה בעל</span>.</i>. Ein Fehler<sup class="footnote-marker">19</sup><i class="footnote"> wie er etwa ein Opfer untauglich macht.</i> macht es aber nicht untauglich. Und sie führen es in das „Etan-Tal“<sup class="footnote-marker">20</sup><i class="footnote"> Deut. 21, 4.</i>. „Etan“ bedeutet dem Wortsinn nach: hart<sup class="footnote-marker">21</sup><i class="footnote"> Obige Übersetzung folgt der Erklärung Raschis (zu Talmud 46 b) und der meisten Erklärer. Nach Maim. (<span dir="rtl">הלכות רוצח </span> IX, 2) ist <span dir="rtl">נחל איתן</span> resp. <span dir="rtl">נחל קשה</span> ein reißender Bach.</i>. Es ist aber auch tauglich, wenn es nicht hart ist. Und sie brechen<sup class="footnote-marker">20</sup><i class="footnote"> Deut. 21, 4.</i> ihm das Genick mit einem Beil<sup class="footnote-marker">22</sup><i class="footnote"> <span dir="rtl">קופיץ</span>, manche Texte <span dir="rtl">קופים</span>, gr. κοπίς „Hackmesser, Beil“.</i> von rückwärts. Sein Platz darf nicht<sup class="footnote-marker">20</sup><i class="footnote"> Deut. 21, 4.</i> besät noch bearbeitet werden; wohl aber ist es erlaubt, dort Flachs zu hecheln und Steine zu behauen<sup class="footnote-marker">23</sup><i class="footnote"> da dies vom Boden losgelöste Arbeiten sind (Talmud 46b).</i>.
+Die Ältesten der betreffenden Stadt<sup class="footnote-marker">17</sup><i class="footnote"> die dem Erschlagenen am nächsten liegt.</i> waschen<sup class="footnote-marker">24</sup><i class="footnote"> Deut. 21, 6.</i> nun ihre Hände in Wasser an dem Platze, wo dem Kalbe das Genick gebrochen wurde, und sprechen<sup class="footnote-marker">25</sup><i class="footnote"> dorts. 21, 7.</i>: „Unsere Hände haben dieses Blut nicht vergossen und unsere Augen haben nicht gesehen.“ Könnte es uns denn in den Sinn kommen, daß die Ältesten des Gerichtshofes Blutvergießer sind? Es soll dies vielmehr bedeuten: Wir haben ihn nicht, nachdem er zu uns kam, ohne Speise wieder ziehen lassen und wir haben ihn nicht gesehen und ohne Begleitung gelassen<sup class="footnote-marker">26</sup><i class="footnote"> so daß wir seinen Tod mit verschuldet hätten. Nach dem vorliegenden Text ist das Suffix von <span dir="rtl">ראינוהו ,פטרנוהו</span>, und <span dir="rtl">הנחנוהו</span> auf den Erschlagenen zu beziehen. Danach bezeugen die Ältesten, sie hätten niemanden, der dessen bedurfte, ohne Lebensmittel wegziehen lassen, so daß er sich zum Straßenraub genötigt gesehen haben könnte und dadurch umgekommen sein könnte (Raschi). Ebenso hätten sie niemanden, der des Geleites bedurfte, allein fortwandern lassen. Im Mischnatext des Jeruschalmi, der Münchener Handschrift u. a. fehlen jedoch die Worte <span dir="rtl">בלא מזון</span> und <span dir="rtl">בלא לויה</span> und auch Raschi haben sie nicht Vorgelegen. Sie sind erst aus der Talmud 46 b zitierten Baraita in den Mischnatext gelangt. Die jerusalemitische Gemara bemerkt zur Mischna, daß lediglich die babylonischen Lehrer die Worte der Ältesten in Beziehung auf den Erschlagenen erklären; die palästinensischen Lehrer jedoch beziehen dies auf den Mörder: Die Ältesten erklären, daß sie den Mörder weder in Händen hatten und ihn freiließen, noch ihn gesehen hatten und über seine Schuld ein Auge zudrückten. (Vgl. zum Ganzen Hirsch, Kommentar zu Deut. 21, 7).</i>. Und die Priester sprechen: „Gewähre Sühne deinem Volke Israel, das du erlöst hast… und bring nicht unschuldiges Blut in dein Volk Israel<sup class="footnote-marker">27</sup><i class="footnote"> Deut. 21, 8. Diese Worte sprachen nach der Tradition die Priester, die nach Deut. 21, 5 bei der Prozedur zugegen sein mußten (vgl. Raschi zur Mischna s. v. <span dir="rtl">והכהנים אומרים</span>).</i>.“ Sie mußten aber nicht noch sagen: „Und es soll ihnen gesühnt werden das Blut“<sup class="footnote-marker">28</sup><i class="footnote"> Deut. 21, 8. Diese Worte gehören nicht mehr zur Rede der Priester.</i>, sondern Gott<sup class="footnote-marker">29</sup><i class="footnote"> <span dir="rtl">רוח הקדש</span> wörtl. „der heilige Geist“.</i> verkündet ihnen: „Wenn ihr so tut, dann soll ihnen<sup class="footnote-marker">30</sup><i class="footnote"> Im Mischnatext des Jeruschalmi: <span dir="rtl">לכם</span> „euch“.</i> das Blut gesühnt werden.“
+Wird der Totschläger noch bevor dem Kalbe das Genick gebrochen worden ist, gefunden, dann kann es<sup class="footnote-marker">31</sup><i class="footnote"> wie ein profanes Tier.</i> frei mit der Herde weiden. Wenn aber, nachdem dem Kalbe das Genick gebrochen worden ist (der Totschläger gefunden wird), wird es auf der Stelle begraben<sup class="footnote-marker">32</sup><i class="footnote"> da es zur Nutznießung verboten ist.</i>. Denn es wurde von vornherein wegen des Zweifels gebracht und hat für den Zweifel die Sühne erwirkt. Wurde dem Kalbe das Genick gebrochen und hernach der Totschläger gefunden, so wird er getötet<sup class="footnote-marker">33</sup><i class="footnote"> Dies lehrt die nachdrückliche Betonung <span dir="rtl">ואתה תבער הדם הנקי מקרבך</span> (Deut. 21, 9) nach dem Gesetze über <span dir="rtl">עגלה ערופה</span> (Jeruschalmi zur Mischna).</i>.
+Sagt ein Zeuge<sup class="footnote-marker">34</sup><i class="footnote"> Deut. 21, 1 <span dir="rtl">לא נודע מי הכהו</span> lehrt nach der Tradition, daß die Prozedur unterbleibt, wenn irgend jemand den Täter kennt. Es genügt hierüber die Aussage auch nur eines Zeugen, ja sogar einer solchen Person, die sonst für eine Zeugenaussage untauglich ist (Frauen, Sklaven u. a. Talmud 47 b).</i>: „Ich habe den Totschläger gesehen“<sup class="footnote-marker">35</sup><i class="footnote"> wie er ihn erschlagen hat.</i>, und ein anderer<sup class="footnote-marker">36</sup><i class="footnote"> der mit den andern zugleich zum Gericht kommt. Hat aber das Gericht bereits auf Grund der ersten Zeugenaussage entschieden, daß die Prozedur unterbleibt, dann wird die Zeugenaussage des zweiten nicht mehr berücksichtigt. Denn bezüglich der Bezeugung, daß der Totschläger bekannt ist, ist die Aussage eines Zeugen ebenso beglaubt, als wenn zwei Zeugen sie gemacht hätten (Talmud dorts.).</i>: „Du hast ihn nicht gesehen“<sup class="footnote-marker">37</sup><i class="footnote"> da ich zu der von dir angegebenen Zeit mit dir war. Im Mischnatext des Jeruschalmi steht übrigens statt <span dir="rtl">רְאִיתֶם, רָאִיתְ, רָאִיתָ</span> in der zweiten Aussage: <span dir="rtl">רָאִיתִי</span> resp. <span dir="rtl">רָאִינוּ</span> (in der ersten Person). Es bedeutet dies dann: Zur Zeit, da nach der ersten Zeugenaussage der Mord stattgefunden hat, sah ich (resp. sahen wir), daß er nicht stattgefunden hat.</i>; (oder) sagt eine Frau<sup class="footnote-marker">34</sup><i class="footnote"> Deut. 21, 1 <span dir="rtl">לא נודע מי הכהו</span> lehrt nach der Tradition, daß die Prozedur unterbleibt, wenn irgend jemand den Täter kennt. Es genügt hierüber die Aussage auch nur eines Zeugen, ja sogar einer solchen Person, die sonst für eine Zeugenaussage untauglich ist (Frauen, Sklaven u. a. Talmud 47 b).</i>: „Ich habe ihn gesehen“<sup class="footnote-marker">35</sup><i class="footnote"> wie er ihn erschlagen hat.</i>, und eine andere<sup class="footnote-marker">38</sup><i class="footnote"> Nach Maim. ist es kein Unterschied, ob die beiden Frauen auf einmal oder nacheinander zu Gericht kommen. Nach andern Erklären! gilt auch hier die Aussage der Mischna nur dann, wenn sie auf einmal zu Gericht kommen (vgl. Maim. <span dir="rtl">הלכות רוצח</span> IX, 14 und dazu <span dir="rtl">כסף משנה, ראב״ד</span> und <span dir="rtl">מגדל עוז</span>).</i>: „Du hast ihn nicht gesehen“<sup class="footnote-marker">37</sup><i class="footnote"> da ich zu der von dir angegebenen Zeit mit dir war. Im Mischnatext des Jeruschalmi steht übrigens statt <span dir="rtl">רְאִיתֶם, רָאִיתְ, רָאִיתָ</span> in der zweiten Aussage: <span dir="rtl">רָאִיתִי</span> resp. <span dir="rtl">רָאִינוּ</span> (in der ersten Person). Es bedeutet dies dann: Zur Zeit, da nach der ersten Zeugenaussage der Mord stattgefunden hat, sah ich (resp. sahen wir), daß er nicht stattgefunden hat.</i>, brach man dem Kalbe das Genick. Sagt ein Zeuge: „Ich habe ihn gesehen<sup class="footnote-marker">35</sup><i class="footnote"> wie er ihn erschlagen hat.</i> “ und zwei<sup class="footnote-marker">39</sup><i class="footnote"> Wenn alle drei Zeugen sonst untauglich sind (Frauen, Sklaven u. a.). In diesem Falle richtet man sich nämlich nach der Mehrzahl der aussagenden Personen, ohne Unterschied, ob die Zeugen zugleich oder nacheinander kommen (Talmud 47b).</i>: „Du hast ihn nicht gesehen<sup class="footnote-marker">37</sup><i class="footnote"> da ich zu der von dir angegebenen Zeit mit dir war. Im Mischnatext des Jeruschalmi steht übrigens statt <span dir="rtl">רְאִיתֶם, רָאִיתְ, רָאִיתָ</span> in der zweiten Aussage: <span dir="rtl">רָאִיתִי</span> resp. <span dir="rtl">רָאִינוּ</span> (in der ersten Person). Es bedeutet dies dann: Zur Zeit, da nach der ersten Zeugenaussage der Mord stattgefunden hat, sah ich (resp. sahen wir), daß er nicht stattgefunden hat.</i> “ brach man dem Kalbe das Genick. Sagen aber zwei: „Wir haben ihn gesehen“<sup class="footnote-marker">35</sup><i class="footnote"> wie er ihn erschlagen hat.</i> und einer darauf zu ihnen<sup class="footnote-marker">39</sup><i class="footnote"> Wenn alle drei Zeugen sonst untauglich sind (Frauen, Sklaven u. a.). In diesem Falle richtet man sich nämlich nach der Mehrzahl der aussagenden Personen, ohne Unterschied, ob die Zeugen zugleich oder nacheinander kommen (Talmud 47b).</i>: „Ihr habt ihn nicht gesehen“<sup class="footnote-marker">37</sup><i class="footnote"> da ich zu der von dir angegebenen Zeit mit dir war. Im Mischnatext des Jeruschalmi steht übrigens statt <span dir="rtl">רְאִיתֶם, רָאִיתְ, רָאִיתָ</span> in der zweiten Aussage: <span dir="rtl">רָאִיתִי</span> resp. <span dir="rtl">רָאִינוּ</span> (in der ersten Person). Es bedeutet dies dann: Zur Zeit, da nach der ersten Zeugenaussage der Mord stattgefunden hat, sah ich (resp. sahen wir), daß er nicht stattgefunden hat.</i>, brach man dem Kalb das Genick nicht.
+Als die Mörder sich mehrten, da wurde das Genickbrechen des Kalbes nicht mehr vorgenommen<sup class="footnote-marker">40</sup><i class="footnote"> Deut. 21, 1: <span dir="rtl">לא נודע מי הכהו</span> … <span dir="rtl">כי ימצא חלל</span> lehrt, daß das Gesetz von <span dir="rtl">עגלה ערופה</span> nur in solchen Zeiten zur Ausführung kommt, da ein Totschlag zu den Seltenheiten gehört, nicht zu einer Zeit, da Mord und Totschlag häufige Erscheinung sind und die gewohnheitsmäßigen Verbrecher bekannt sind (vgl. N. 7 und N. 34; Sifrē und Midrasch Tannaim zum Deuteronomium ed. Hoffmann zu Deut. 21, 1).</i>; als nämlich Eliëser, der Sohn Dinais, auftrat. Der hieß auch Techina ben Perischa. Später aber nannte man ihn Ben-harazchan<sup class="footnote-marker">41</sup><i class="footnote"> <span dir="rtl">בן הרצחן</span> „Mördersprößling“. <span dir="rtl">אליעזר בן דינאי</span> war ein bekannter, zur Zelotenpartei gehörender Räuber (Josephus, Antiqu. XX, 6, 1; 8, 5; Bell. Jud. II, 12, 4; 13, 2). Nach dem vorliegenden Text spricht die Mischna nur vom Auftreten des Eliëser, der auch <span dir="rtl">תחינה בן פרישה</span> genannt wurde und später den Beinamen <span dir="rtl">בן הרצחן</span> erhielt. Es ist aber der Sinn dieses zweiten Namens <span dir="rtl">תחינה בן פרישה</span> unklar. <span dir="rtl">תוספות י״ט</span> bringt eine bessere La: <span dir="rtl"> משבא אליעזר בן דינאי ותחינה בן פרישה היה נקרא חזרו לקרותו בן הרצחן</span>. Danach spricht die Mischna hier von zwei Männern, <span dir="rtl">אליעזר בן דינאי</span> und <span dir="rtl">תחינה בן פרישה</span>, von denen der zweite dann <span dir="rtl">בן הרצחן</span> genannt wurde.</i>. Als die Ehebrecher sich mehrten, wurde das bittere Wasser<sup class="footnote-marker">42</sup><i class="footnote"> die Sotauntersuchung. Die Abschaffung erfolgte auf Grund von Num. 5, 31 <span dir="rtl">ונקה האיש מעון וכו׳</span>, welcher Vers nach der Tradition lehrt, daß das Wasser unwirksam ist, wenn der Ehemann sich nicht von geschlechtlichen Vergehungen freihielt (Talmud 47b vgl. S. 306 N. 25).</i> abgeschafft, und zwar schaffte es Rabban Jochanan, der Sohn Sakkais, ab, denn es heißt (Hos. 4, 14): „Ich ahnde es nicht mehr an euren Töchtern, wenn sie Unzucht treiben, und an euren Schwiegertöchtern, wenn sie die Ehe brechen, denn sie selbst“ usw.<sup class="footnote-marker">43</sup><i class="footnote"> Der Schluß des Verses: <span dir="rtl">עם הזנות יפרדו ועם הקדשות יזבחו ועם לא יבין ילבט </span></i>. Mit dem Tode des Jose, des Sohnes Joësers, aus Zereda<sup class="footnote-marker">44</sup><i class="footnote"> <span dir="rtl">יוסי בן יועזר</span> und <span dir="rtl">יוסי בן יוחנן</span> bilden das erste der in Mischna Abot I, 4; 6; 8; 10; 12 erwähnten „Gelehrtenpaare“ (<span dir="rtl">זוגות</span> Mischna Pea II, 6).</i>, und des Jose, des Sohnes Jochanans, aus Jerusalem<sup class="footnote-marker">44</sup><i class="footnote"> <span dir="rtl">יוסי בן יועזר</span> und <span dir="rtl">יוסי בן יוחנן</span> bilden das erste der in Mischna Abot I, 4; 6; 8; 10; 12 erwähnten „Gelehrtenpaare“ (<span dir="rtl">זוגות</span> Mischna Pea II, 6).</i>, hörten die „Trauben“<sup class="footnote-marker">45</sup><i class="footnote"> bildlicher Ausdruck für hervorragende Gelehrte (Talmud 47b: <span dir="rtl">איש שהכל בו</span>).</i> auf, wie es heißt (Micha 7, 1): „ … Es ist keine Traube da zum Essen, keine frühreife Frucht, nach der mich’s gelüstet.“
+<sup class="footnote-marker">46</sup><i class="footnote"> In anderem Zusammenhang findet sich diese Mischna Maaser scheni V, 15.</i>. Jochanan, der Hohepriester<sup class="footnote-marker">47</sup><i class="footnote"> Jochanan-Hyrkan der makkabäische Fürst und Hohepriester.</i>, schaffte das Maaser-Bekenntnis<sup class="footnote-marker">48</sup><i class="footnote"> VII N. 3. Der Grund für die Abschaffung war der folgende: Seit Esra pflegte man Maaser den Priestern (nicht den Leviten) zu geben. Daher sollte man das Maaserbekenntnis, in dem sich die Worte: <span dir="rtl">וגם נתתיו ללוי</span> (Deut. 26, 13) finden, nicht mehr sprechen (Talmud 47b und 48a).</i> ab. Er schaffte auch die Wecker<sup class="footnote-marker">49</sup><i class="footnote"> Die Leviten pflegten dem täglichen Gesang im zweiten Tempel den Vers Ps. 44, 24: <span dir="rtl">עורה למה תישן אדני הקיצה וכו׳</span> (daher <span dir="rtl">מעוררין</span>) anzugliedern, Jochanan Hyrkan verbot dies, damit dies nicht zu blasphemischen Mißdeutungen Anlaß gebe (Talmud 48 a).</i> und die Schläger<sup class="footnote-marker">50</sup><i class="footnote"> Man pflegte den Opfertieren vor der Schlachtung zwischen den Hörnern einen Schnitt zu machen, damit Blut ins Auge kommt und es leichter sei, sie niederzulegen. (Nach einer anderen Erklärung schlug man die Tiere mit Stöcken.) Dies wurde abgestellt, damit nicht das Tier so aussähe, als ob es einen Fehler (<span dir="rtl">מום</span>) hätte (resp. damit das Tier nicht <span dir="rtl">טרפה</span> und damit zum Opfer untauglich werde).</i> ab. Bis zu seiner Zeit schlug der Hammer in Jerusalem<sup class="footnote-marker">51</sup><i class="footnote"> Am Halbfeiertag (<span dir="rtl">חול המועד</span>). Er verbot die am Halbfeiertage an und für sich erlaubte Erwerbsarbeit der Handwerker, um ihn vor Mißachtung zu schützen.</i>. Ferner brauchte man zu seiner Zeit sich bezüglich Demais<sup class="footnote-marker">52</sup><i class="footnote"> Demai ist das von einem bezüglich der vorgeschriebenen Abgaben Unzuverlässigen (<span dir="rtl">עם הארץ</span>) stammende Getreide. Jochanan-Hyrkan beseitigte die bezüglich solchen Getreides bestehende religionsgesetzliche Unsicherheit durch die Verordnung, daß man davon lediglich die dem Priester zukommende Zehnt-Hebe (<span dir="rtl">תרומת מעשר</span>) abgebe und den zweiten Zehnt (<span dir="rtl">מעשר שני</span>) ordnungsmäßig dem Verbrauch in Jerusalem zuführe. Der erste Zehnt (<span dir="rtl">מעשר ראשון </span>) und der Armen-Zehnt (<span dir="rtl">מעשר עני</span>) müsse von Demai nicht entrichtet werden (Talmud 48 a).</i> nicht zu erkundigen.
+Mit dem Aufhören des Synhedrion hörte das Singen bei den Gastmählern auf, wie es heißt (Jes. 24, 9): „Man trinkt nicht mehr Wein bei Gesang,…“
+Mit dem Tode der ersten Propheten<sup class="footnote-marker">53</sup><i class="footnote"> Unter <span dir="rtl">נביאים ראשונים</span> (vgl. Zach. 7, 12) sind sämtliche biblische Propheten zu verstehen mit Ausnahme der letzten drei Chaggai, Zacharias und Melachi, die <span dir="rtl">נביאים אחרונים</span> genannt werden (Talmud 48 b).</i> hörten die Urim und Tummim<sup class="footnote-marker">54</sup><i class="footnote"> das göttliche Orakel (Ex. 28, 30).</i> auf. Nach der Zerstörung des Heiligtums kamen der Schamir<sup class="footnote-marker">55</sup><i class="footnote"> Ein wunderbarer Wurm, mit dem man auf den Edelsteinen des Efod die Namen der israelitischen Stämme gravierte (Talmud 48 b).</i> und das Honigseim<sup class="footnote-marker">56</sup><i class="footnote"> Nach der Erklärung der Gemara (48 b) Honig besonders vorzüglicher Qualität.</i> abhanden, und hörten die Männer des Vertrauens<sup class="footnote-marker">57</sup><i class="footnote"> Nach der Erklärung der Gemara (dorts.) Männer, die sich durch großes Gottvertrauen auszeichneten. Damit stimmt besser der Mischnatext des Jeruschalmi <span dir="rtl">אנשי אמונה</span> überein. <span dir="rtl">אנשי אמנה</span> des vorliegenden Textes wäre eher mit „vertrauenswürdige Männer“ wiederzugeben.</i> auf, wie es heißt (Ps. 12, 2): „Hilf, Gott, denn die Frommen sind zu Ende, …“ usw.<sup class="footnote-marker">58</sup><i class="footnote"> Die Fortsetzung des Verses, die Jeruschalmi auch im Mischnatext hat: <span dir="rtl">כי פסו אמונים מבני אדם</span>.</i>. Rabban Simon, der Sohn Gamliëls, sagt im Namen des R. Josua: Seit der Zerstörung des Heiligtums gibt es keinen Tag ohne Fluch, kam der Tau nicht zum Segen herab, und ward den Früchten der Wohlgeschmack genommen. R. Jose sagt: Auch wurde den Früchten die Fettigkeit genommen.
+R. Simon, der Sohn Eleasars, sagt: Das Aufhören der Reinheitsgesetze nahm den Wohlgeschmack<sup class="footnote-marker">59</sup><i class="footnote"> Im Jeruschalmi u. a. <span dir="rtl"> הטהרה נטלה את הריח</span></i> und den Wohlgeruch. Das Aufhören der Maasergesetze nahm dem Getreide die Fettigkeit. Die Weisen sagen: Unzucht und Zauberei vernichteten alles.
+Im vespasianischen Krieg<sup class="footnote-marker">60</sup><i class="footnote"> <span dir="rtl">פולמוס</span> gr. πόλεμος.</i> verbot man die Bräutigamskronen<sup class="footnote-marker">61</sup><i class="footnote"> vgl. Cant. 3, 11.</i> und die Handtrommel<sup class="footnote-marker">62</sup><i class="footnote"> bei der Hochzeitsfeier. Die Übersetzung „Handtrommel“ folgt der Erklärung der meisten Erklärer. Die Etymologie des Wortes ist unsicher. Nach manchen von <span dir="rtl">ארוסין</span>, weil bei Hochzeitsfeierlichkeiten zur Verwendung gelangend. Dalman sieht in <span dir="rtl">ארוס</span> das gr. αὐλός „Flöte“. Nach Kraus, Archäologie III, S. 93: Schelle (von lat. aes „Erz“). Vgl. zum Ganzen noch Ben-Jehuda, Thesaurus Vol. I, S. 196 s. v. <span dir="rtl">אירוס</span>.</i>. Im Krieg<sup class="footnote-marker">60</sup><i class="footnote"> <span dir="rtl">פולמוס</span> gr. πόλεMος.</i> des Titus<sup class="footnote-marker">63</sup><i class="footnote"> Ed. Lowe <span dir="rtl">קיטום</span> (statt <span dir="rtl">טיטוס</span> des vorliegenden Textes), wofür <span dir="rtl">קיטוס</span> zu lesen ist, was manche Handschriften im Mischnatexte haben. Danach ist hier von der Invasion des Quietus zur Zeit Trajans die Rede (vgl. Graetz, Geschichte<sup class="footnote-marker"><xref rid="su">4</xref></sup>, Leipzig 1908, S. 408f).</i> verbot man die Brautkronen und daß man seinen Sohn das Griechische lehre<sup class="footnote-marker">64</sup><i class="footnote"> Nach der Gemara (49b) die griechische Philosophie (<span dir="rtl">חכמת יונית</span>). Die Münchener Handschrift hat <span dir="rtl">חכמת יונית</span> im Texte der Mischna.</i>. Im letzten Kriege<sup class="footnote-marker">65</sup><i class="footnote"> Wohl zur Zeit des Bar-Kochba.</i> verordnete man, daß die Braut nicht in einer Sänfte durch die Stadt ziehe. Unsere Lehrer aber haben es gestattet, daß die Braut in einer Sänfte durch die Stadt ziehe.
+<sup class="footnote-marker">66</sup><i class="footnote"> Diese letzte Mischna des Traktates Sota besteht aus drei Teilen. Der erste Teil (bis <span dir="rtl">משמת רבי בטלה ענוה ויראת חטא</span>) bringt eine Aufzählung von Tannaiten, die sich durch rühmenswerte Eigenschaften auszeichneten. Der zweite Teil (<span dir="rtl">רבי פנחס בן יאיר</span> bis <span dir="rtl">הבן אינו מתביש מאביו ועל מי יש לנו להשען על אבינו שבשמים</span>) enthält zwei Aussprüche über die Zustände in der Zeit nach der Tempelzerstörung und eine Schilderung der Zustände in der Zeit vor dem Eintreffen des Messias. Der dritte Teil der Mischna endlich ist ein Ausspruch des R. Pinchas, des Sohnes Jaïrs, über die Grade der religiösen Vollkommenheit. Der vorliegende Text des ersten Teiles der Mischna weicht bezüglich Zahl und Reihenfolge der in ihm genannten Tannaiten sowohl vom Mischnatext des babylonischen als auch von dem des jerusalemitischen Talmuds stark ab. Sonstige Verschiedenheiten in den Texten s. weiter. Der zweite Teil der Mischna erscheint in den neueren Ausgaben des babylonischen Talmuds nicht als zur Mischna gehörend, sondern als eine am Anfang der Gemara zur Mischna zitierte Baraita (eingel. mit <span dir="rtl">ת״ר</span>). Der letzte Teil der Mischna endlich fehlt in den Ausgaben der beiden Talmude gänzlich und erscheint mit einigen Änderungen als Baraita in Aboda-Sara 20 b und Jeruschalmi Schekalim III, 3 zitiert.</i> Mit dem Tode des R. Meïr hörten die Gleichnisdichter<sup class="footnote-marker">67</sup><i class="footnote"> Vgl. Sanhedrin 38 b.</i> auf. Mit dem Tode des Ben-Assai hörten die Emsigen<sup class="footnote-marker">68</sup><i class="footnote"> Vgl. seinen Ausspruch <span dir="rtl">נפשי חשקה בתורה </span>, mit dem er seine Ehelosigkeit entschuldigte (Jebamot 63b).</i> auf. Mit dem Tode des Ben-Soma hörten die Bibelausleger<sup class="footnote-marker">69</sup><i class="footnote"> Ben-Soma zeichnete sich durch seine Ableitungen halachischer Gesetze aus dem Bibeltexte aus (vgl. Mischna Berachot I, 5; Chullin V, 5; Menachot XI, 4 u. a.). Im Mischnatext des Jeruschalmi statt <span dir="rtl">הדרשנים</span> die La. <span dir="rtl">התלמידים</span> „die Schüler“. Ben Soma, ebenso wie Ben Assai, verstarb in jungen Jahren und wurde daher nicht ordiniert. Daher diese Bezeichnung (vgl. Kidduschin 49b und dorts. Raschi s. v. <span dir="rtl">בן עזאי ובן זומא</span>).</i> auf. Mit dem Tode des R. Josua schwand das Gute in der Welt<sup class="footnote-marker">70</sup><i class="footnote"> R. Josua entfaltete eine segensreiche Tätigkeit, insbesondere durch die Zurückweisung feindseliger Angriffe der Heiden auf Israel und die Lehre (vgl. die Talm. 49 b zitierte Baraita: <span dir="rtl"> משמת רבי יהושע בטלה עצה ומחשבה</span> und Frankel <span dir="rtl">דרכי המשנה</span> S. 87).</i>. Seit dem Tode des Rabban Simon, des Sohnes Gamliël’s<sup class="footnote-marker">71</sup><i class="footnote"> Hier ist von dem in der nachhadrianischen Zeit blühenden Patriarchen, dem Sohn Rabban Gamliël II., die Rede.</i>, kamen Heuschrecken und viele Drangsale. Mit dem Tode des R. Eleasar, des Sohnes Asarjas, schwand der Reichtum von den Weisen<sup class="footnote-marker">72</sup><i class="footnote"> Vgl. über den sprichwörtlich gewordenen Reichtum dieses Tannaiten Schabbat 54b, Berachot 57 b; Kidduschin 49 b.</i>. Mit dem Tode des R. Aikba schwand die Herrlichkeit der Tora<sup class="footnote-marker">73</sup><i class="footnote"> Im Mischnatext des Jeruschalmi: <span dir="rtl">רבי עקיבא פסקו הדרשנים משמת</span>; R. Akibas Lehrmethode zeichnete sich dadurch aus, daß er durch die Deutung „jedes Häkchens“ in der schriftlichen Tora die Gesetze der mündlichen Lehre in der schriftlichen begründet oder angedeutet erscheinen ließ (vgl. Menachot 29b).</i>. Mit dem Tode des R. Chanina, des Sohnes Dosas, hörten die Männer der Tat auf<sup class="footnote-marker">74</sup><i class="footnote"> D. h. die Wundertäter. Im Mischnatext des Jeraschalmi: <span dir="rtl">משמת רבי חנינא בן דוסא ויוסי בו קיטונתא פסקה החסידות</span>. Der fromme R. Chanina war durch seine Wundertaten und wirksame Gebete für Kranke bekannt (vgl. Mischna Berachot V, 5 und dorts. Talmud 34b; Taanit 25a).</i>. Mit dem Tode des R. Jose Katnuta hörten die Frommen auf. Warum wurde er Katnuta genannt? Weil er der Kleinste der Frommen war<sup class="footnote-marker">75</sup><i class="footnote"> d. h. der Letzte. Im Mischnatext des Jeruschalmi <span dir="rtl">תמציתן</span> in der gleichen Bedeutung (das „Ausgepreßte, der Rest“). Dieser <span dir="rtl">רבי יוסי קטנותא</span> ist nach Jeruschalmi Baba Kama III, 7 identisch mit <span dir="rtl">יוסי בן יהודה</span> und <span dir="rtl">יוסי הבבלי</span>; und im babylonischen Talmud (Pesachim 113b; Joma 52b) heißt es: הוא יוסף איש הוצל הוא יוסף הבבלי הוא איסי בן יהודה הוא איסי גור אריה הוא איסי בן גמליאל הוא איסי בן מהללאל ומה שמו איסי בן עקיבא שמו. Über diesen Wechsel der Namen des einen Tannaiten vgl. Hoffmann, Zur Einleitung in die halachischen Midraschim S. 38f.</i>. Mit dem Tode des Rabban Jochanan, des Sohnes Sakkais, schwand der Glanz der Weisheit<sup class="footnote-marker">76</sup><i class="footnote"> <span dir="rtl">רבן יוחנן בן זכאי</span> galt als der Gelehrte, dessen Geist alle Gebiete der Gelehrsamkeit umfaßte, u. a. auch die Philosophie (<span dir="rtl">מעשה מרכבה</span>; vgl. Sukka 28a und M. Sachs in Kerem chemed VII, S. 269ff.).</i>. Mit dem Tode des Rabban Gamliël, des Alten<sup class="footnote-marker">77</sup><i class="footnote"> d. i. der Enkel Hillels.</i>, schwand die Herrlichkeit der Tora<sup class="footnote-marker">78</sup><i class="footnote"> In einer Megilla 21a zitierten Baraita wird das Schwinden der „Herrlichkeit der Tora“, von dem die Mischna hier spricht, dahin erklärt, daß man bis zum Tode dieses Patriarchen nur stehend die Tora lernte, von da an aber wegen der physischen Schwächlichkeit der Gelehrten auch das Sitzen beim Studium gestattet wurde. Nach Hoffmann (Erste Mischna, S. 14f.) ist <span dir="rtl">כבוד התורה</span> hier möglicherweise mit „Reichtum, Fülle der Tora“ zu übersetzen. Die Mischna spräche hier von der Abnahme des Umfanges der in den Lehrhäusern vorgetragenen Traditionslehre, der vorher viel größer war.</i> und starben die Reinheit und Enthaltsamkeit. Mit dem Tode R. Ismaëls, des Sohnes Phabis, schwand der Glanz des Priestertums<sup class="footnote-marker">79</sup><i class="footnote"> Einen Hohenpriester <span dir="rtl">ישמאל בן פאבי</span> erwähnt auch Mischna Para III, 5. Es gab zwei Hohepriester dieses Namens; der eine wurde vom Procurator Valerius Gratus eingesetzt (ca. 15 p.; vgl. Josephus Antiqu. XVIII, 2, 2), der andere von Agrippa II. (ca. 58 p.; vgl. dorts. XX, 8, 8). Ob in der Mischna vom ersten oder zweiten die Rede ist, läßt sich nicht mit Sicherheit entscheiden.</i>. Mit dem Tode Rabbis<sup class="footnote-marker">80</sup><i class="footnote"> R. Jehuda, der Fürst (ha-Nasi), wurde „Rabbi“ genannt. Dieser Satz <span dir="rtl">משמת רבי</span> … <span dir="rtl">ויראת חטא</span> wurde erst nach dem Tode Rabbis, des Mischna-Redaktors, zur Mischna hinzugefügt.</i> schwanden die Bescheidenheit und die Furcht vor der Sünde.<sup class="footnote-marker">66</sup><i class="footnote"> Diese letzte Mischna des Traktates Sota besteht aus drei Teilen. Der erste Teil (bis <span dir="rtl">משמת רבי בטלה ענוה ויראת חטא</span>) bringt eine Aufzählung von Tannaiten, die sich durch rühmenswerte Eigenschaften auszeichneten. Der zweite Teil (<span dir="rtl">רבי פנחס בן יאיר</span> bis <span dir="rtl">הבן אינו מתביש מאביו ועל מי יש לנו להשען על אבינו שבשמים</span>) enthält zwei Aussprüche über die Zustände in der Zeit nach der Tempelzerstörung und eine Schilderung der Zustände in der Zeit vor dem Eintreffen des Messias. Der dritte Teil der Mischna endlich ist ein Ausspruch des R. Pinchas, des Sohnes Jaïrs, über die Grade der religiösen Vollkommenheit. Der vorliegende Text des ersten Teiles der Mischna weicht bezüglich Zahl und Reihenfolge der in ihm genannten Tannaiten sowohl vom Mischnatext des babylonischen als auch von dem des jerusalemitischen Talmuds stark ab. Sonstige Verschiedenheiten in den Texten s. weiter. Der zweite Teil der Mischna erscheint in den neueren Ausgaben des babylonischen Talmuds nicht als zur Mischna gehörend, sondern als eine am Anfang der Gemara zur Mischna zitierte Baraita (eingel. mit <span dir="rtl">ת״ר</span>). Der letzte Teil der Mischna endlich fehlt in den Ausgaben der beiden Talmude gänzlich und erscheint mit einigen Änderungen als Baraita in Aboda-Sara 20 b und Jeruschalmi Schekalim III, 3 zitiert.</i> R. Pinchas, der Sohn Jaïrs, sagt: Seit der Zerstörung des Heiligtums sind die Gelehrten und Vornehmen beschämt und verhüllen ihr Haupt. Die Männer der Tat<sup class="footnote-marker">81</sup><i class="footnote"> die Männer des frommen Tuns.</i> sind heruntergekommen. Mächtig geworden sind die Gewalttätigen<sup class="footnote-marker">82</sup><i class="footnote"> wörtl.: „die Männer des Arms“.</i> und die Verleumder<sup class="footnote-marker">83</sup><i class="footnote"> wörtl. „die Männer der Zunge“. In der Münchener Handschrift und ed. Lowe: <span dir="rtl">בעלי לשון הרע</span>.</i>. Niemand forscht, niemand strebt, niemand fragt. Auf wen können wir uns stützen? Auf unseren Vater im Himmel. R. Eliëser, der Große<sup class="footnote-marker">84</sup><i class="footnote"> d. i. R. Eliëser, der Sohn des Hyrkanos, der Schüler des Rabban Jochanan, des Sohnes Sakkais.</i>, sagt: Seit der Zerstörung des Heiligtums sind die Gelehrten den Kinderlehrern gleich geworden, und die Kinderlehrer gleich den Synagogendienern<sup class="footnote-marker">85</sup><i class="footnote"> Der Synagogendiener versah auch das Amt des Lehrergehilfen (vgl. Mischna Schabat I, 3).</i>, und die Synagogendiener<sup class="footnote-marker">85</sup><i class="footnote"> Der Synagogendiener versah auch das Amt des Lehrergehilfen (vgl. Mischna Schabat I, 3).</i> gleich dem unwissenden Volke. Und das unwissende Volk verkümmert<sup class="footnote-marker">86</sup><i class="footnote"> Manche Texte besser: <span dir="rtl">ודללא</span>.</i> immer mehr. Und niemand strebt. Auf wen können wir uns stützen? Auf unseren Vater im Himmel. Vor der Ankunft<sup class="footnote-marker">87</sup><i class="footnote"> <span dir="rtl">עקבות</span> wörtl. „Fersen, Spuren“ (vgl. Ges.-Buhl, Wörterb.<sup class="footnote-marker">17</sup>, S. 613 s. v. <span dir="rtl">עָקֵב</span>).</i> des Messias wird die Frechheit überhandnehmen und die Teuerung groß sein. Der Weinstock wird seine Frucht tragen und der Wein dennoch teuer sein. Die Regierung wird der Ketzerei verfallen und es gibt keine Zurechtweisung. Das Lehrhaus<sup class="footnote-marker">88</sup><i class="footnote"> wörtl. „Haus der Zusammenkunft“ sc. der Gelehrten.</i> wird der Unzucht dienen. Galiläa wird zerstört, und Gablan<sup class="footnote-marker">89</sup><i class="footnote"> <span dir="rtl">גבלן</span> wohl das östliche Grenzland Galiläas: Gaulanitis. Nach andern die Stadt Gabala in Untergaliläa. Manche identifizieren <span dir="rtl">גבלן</span> mit <span dir="rtl">גְּבָל</span> Ps. 83, 8, welches der Name der im Süden Judäas am Toten Meere gelegenen Gebirgsgegend ist, die bei den Griechen Gebalene heißt.</i> verödet sein. Die Leute von der Grenze werden von Stadt zu Stadt umherziehen und kein Erbarmen finden. Die Weisheit der Gelehrten wird verdorben sein<sup class="footnote-marker">90</sup><i class="footnote"> Der Ausdruck <span dir="rtl">תסרח</span> aus Jer. 49, 7: <span dir="rtl">נסרחה חכמתם</span>.</i>, und die, die die Sünde scheuen, werden verachtet werden. Die Wahrheit wird fehlen. Knaben werden die Alten beschämen. Alte werden vor den Jungen aufstehen. (Micha 7, 6) „Der Sohn mißachtet<sup class="footnote-marker">91</sup><i class="footnote"> In der zitierten Bibelstelle: <span dir="rtl">מנבל</span>, was die Münchener Handschrift auch im Mischnatext hat.</i> den Vater, die Tochter steht auf wider ihre Mutter, die Schwiegertochter gegen ihre Schwiegermutter. Des Mannes Feinde sind die eigenen Hausgenossen.“ Das Geschlecht gleicht dem Hunde. Der Sohn schämt sich nicht vor seinem Vater. Und auf wen können wir uns stützen? Auf unseren Vater im Himmel<sup class="footnote-marker">66</sup><i class="footnote"> Diese letzte Mischna des Traktates Sota besteht aus drei Teilen. Der erste Teil (bis <span dir="rtl">משמת רבי בטלה ענוה ויראת חטא</span>) bringt eine Aufzählung von Tannaiten, die sich durch rühmenswerte Eigenschaften auszeichneten. Der zweite Teil (<span dir="rtl">רבי פנחס בן יאיר</span> bis <span dir="rtl">הבן אינו מתביש מאביו ועל מי יש לנו להשען על אבינו שבשמים</span>) enthält zwei Aussprüche über die Zustände in der Zeit nach der Tempelzerstörung und eine Schilderung der Zustände in der Zeit vor dem Eintreffen des Messias. Der dritte Teil der Mischna endlich ist ein Ausspruch des R. Pinchas, des Sohnes Jaïrs, über die Grade der religiösen Vollkommenheit. Der vorliegende Text des ersten Teiles der Mischna weicht bezüglich Zahl und Reihenfolge der in ihm genannten Tannaiten sowohl vom Mischnatext des babylonischen als auch von dem des jerusalemitischen Talmuds stark ab. Sonstige Verschiedenheiten in den Texten s. weiter. Der zweite Teil der Mischna erscheint in den neueren Ausgaben des babylonischen Talmuds nicht als zur Mischna gehörend, sondern als eine am Anfang der Gemara zur Mischna zitierte Baraita (eingel. mit <span dir="rtl">ת״ר</span>). Der letzte Teil der Mischna endlich fehlt in den Ausgaben der beiden Talmude gänzlich und erscheint mit einigen Änderungen als Baraita in Aboda-Sara 20 b und Jeruschalmi Schekalim III, 3 zitiert.</i>. R. Pinchas, der Sohn Jaïrs, sagt: Eifrigkeit bringt zur Unschuld, Unschuld bringt zur Reinheit, Reinheit bringt zur Enthaltsamkeit, Enthaltsamkeit bringt zur Heiligkeit, Heiligkeit bringt zur Demut, Demut bringt zur Scheu vor der Sünde, Scheu vor der Sünde bringt zur Frömmigkeit, Frömmigkeit bringt zum heiligen Geist, und der heilige Geist bringt zur Wiederbelebung der Toten. Die Wiederbelebung der Toten aber erfolgt durch Elia guten Angedenkens. Amen.
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+Mishnah Sotah
+משנה סוטה
+Mishnah Yomit by Dr. Joshua Kulp
+http://learn.conservativeyeshiva.org/mishnah/
+
+Mishnah Sotah
+
+
+
+Chapter 1
+
+One who warns his wife [not to associate with a certain man]: Rabbi Eliezer says: he warns her on the testimony of two witnesses, and makes her drink [the bitter waters] on the testimony of one witness or on his own testimony. Rabbi Joshua says: he warns her on the testimony of two and makes her drink on the testimony of two.
+How does he warn her? If he says to her in front of two [witnesses], “Do not speak with that man”, and she spoke with him, she is still permitted to her husband and permitted to eat terumah. If she entered a private place with him and stayed with him a time sufficient for her to be defiled [by having sexual intercourse with him], she is forbidden to her husband and forbidden to eat terumah. If [her husband] died, she performs halitzah but cannot contract yibbum.
+The following are prohibited to eat terumah:She who says [to her husband], “I am unclean to you”, and witnesses came [and testified] that she was unclean; She who says, “I refuse to drink [the water]”. She whose husband does not want to make her drink [the water]: And she whose husband had intercourse with her on the journey. How does [the husband] deal with her? He brings her to the court in the place where he resides, and they assign to him two disciples of the sages lest he have intercourse with her on the journey. Rabbi Judah says, her husband is trusted with her.
+They bring her up to the great court which is in Jerusalem, and [the judges] solemnly admonish her in the same way that they admonish witnesses in capital cases. And they say to her, “My daughter, much is done by wine does much, much is done by frivolity, much is done by youth, much is done by bad neighbors. For the sake of His great name which is written in holiness do it so that it may not be rubbed out on the water.” And they say to her matters which neither she nor all the family of her father's house is worthy to hear.
+If she said, “I am defiled to you”, she gives him a receipt for her ketubah and goes out [with a get]. But if she says, “I am pure”, they bring her up to the east gate, Nicanor’s gate, where they give women suspected of adultery the water to drink, purify women after childbirth and purify lepers. A priest seizes her clothing if they are torn, then they are torn, and if they become unstitched, then they are unstitched, until he uncovers her bosom, and he undoes [the braids of] her hair. Rabbi Judah says: if her bosom was beautiful he does not uncover it, and if her hair was beautiful he does not undo it.
+If she was clothed in white, he clothes her in black. If she wore gold jewelry or necklaces, ear-rings and finger-rings, they remove them from her in order to make her repulsive. After that [the priest] takes a rope made of twigs and binds it over her breasts. Whoever wishes to look upon her comes to look with the exception of her male and female slaves, since she has no shame in front of them. All of the women are permitted to look upon her, as it is said, “That all women may be taught not to do after your lewdness” (Ezekiel 23:48).
+In the measure with which a person metes out to others, they mete out to him. She adorned herself for a sin; the Omnipresent made her repulsive. She exposed herself for a sin; the Omnipresent exposed her. She began the transgression with the thigh and afterwards with the womb; therefore she is punished first in the thigh and afterwards in the womb, nor does all the body escape.
+Samson went after [the desire of] his eyes; therefore the Philistines put out his eyes, as it is said, “And the Philistines laid hold of him, and put out his eyes” (Judges 16:2. Absalom was proud of his hair, therefore he was hanged by his hair. And because he had relations with the ten of his father’s concubines, therefore [they thrust] ten spears in him, as it is said, “And ten of Joab’s young arms-bearers closed in [and struck Absalom until he died]” (II Samuel 18:15). And because he stole three hearts, the heart of his father, the heart of the court, and the heart of Israel, as it is said, “So Absalom stole the hearts of the people of Israel” (II Samuel 15:6), therefore three darts were driven into him, as it is said, “And he took three darts in his hand, and drove them through the heart of Absalom” (II Samuel 18:1.
+The same is true for good.Miriam waited one hour for Moses, as it is said, “And his sister stood afar off”, (Exodus 2:4), therefore Israel was delayed for her seven days in the wilderness, as it is said, “And the people did not journey until Miriam was brought in again” (Numbers 12:15). Joseph had the merit of burying his father and there was none among his brothers greater than he, as it is said, “And Joseph went up to bury his father…and there both chariots and horsemen went up with him” (Exodus 50:7,9). Whom do we have who is greater than Joseph since none other than Moses occupied himself [with his burial]? Moses had the merit [to bury] the bones of Joseph and there was none in Israel greater than he, as it is said, “And Moses took the bones of Joseph with him” (Exodus 13:19). Whom do have greater than Moses since none other than the Omnipresent was occupied [with his burial], as it is said, “And He buried him in the valley” (Deuteronomy 34:6)? Not only concerning Moses did they say this, but concerning all the righteous, as it is said, “And your righteousness shall go before your, the presence of God shall gather you [in death]” (Isaiah 58:8).
+
+Chapter 2
+
+[The husband] brings her meal-offering in a basket of palm-twigs and places it upon her hands in order to weary her. With all other meal-offerings, their beginning and their end are in ministering vessels; but with this, its beginning is in a basket of palm-twigs and its end in a ministering vessel. All other meal-offerings require oil and frankincense, but this requires neither oil nor frankincense. All other meal-offerings come from wheat, but this comes from barley. The meal-offering of the Omer, although it comes from barley, was in the form of sifted flour; but this comes from unsifted flour. Rabban Gamaliel says: just as her actions were the actions of an animal, so her offering [consisted of] animal's fodder.
+[The priest] takes an earthenware bowl and pours half a log of water into it from the laver. Rabbi Judah says: a quarter [of a log]. Just as [Rabbi Judah] reduces the amount of writing, so he reduces the quantity of water. [Then the priest] enters the temple and turns to his right and there was a place there [on the floor] that was a cubit by a cubit, and a marble tablet, to which a ring was attached. When he would lift this up, he would take some dust from beneath it which he puts [into the bowl] so that it would be seen on top of the water; as it is said, “And of the dust that is on the floor of the Tabernacle the priest shall take, and put it into the water” (Numbers 5:17).
+He now comes to write the scroll.From what place [in Scripture] does he write? From “If no man has lain with you … but if you have gone astray while married to your husband” (Numbers 5:19-20). He does not write, “Then the priest shall cause the woman to swear” (v., but continues, “May the Lord make you a curse and an imprecation … And may this water that induces the spell enter your body make your belly swell, and your thigh to sag.” (vs. 21-22) He does not write “And the woman shall say, ‘amen, amen’” (vs.. Rabbi Yose says: he makes no omissions. Rabbi Judah says: he writes nothing except, ““May the Lord make you a curse and an imprecation … And may this water that induces the spell enter your body make your belly swell, and your thigh to sag.” (vs. 21-2 He does not write “And the woman shall say, ‘amen, amen’” (vs..
+He writes neither on a [wooden] tablet nor on papyrus nor on rough parchment but on a [parchment] scroll, as it is said, “In a scroll” (Numbers 5:23). Nor does he write with a [preparation of] gum or sulphate of copper or with anything which makes an impression [on the parchment] but with ink, as it is said, “And he will blot it out” (ibid.) writing which is capable of being blotted out.
+To what does she respond “Amen, amen”?“Amen” over the curse and “amen” over the oath; “Amen” with respect to this man and “amen” with respect to any other man. “Amen” that I did not go astray as a betrothed girl or married woman or a shomeret yavam or a woman taken into [her yavam’s] house. “Amen” that I have not been defiled and if I have, may [these curses] come upon me. Rabbi Meir says: “Amen” that I have not been defiled and the “amen” that I will not become defiled in the future.
+All agree that he cannot make a stipulation with her with regard to the time before she was betrothed or after she is divorced. If she secludes herself [with the man about whom she was warned, but after being divorced] and was defiled and subsequently [her husband] took her back, he cannot make a stipulation with her [in regard to this]. This is the general rule: any with whom she has intercourse and was not prohibited to him [at that time] the husband cannot make a stipulation on this.
+
+Chapter 3
+
+He takes her meal-offering out of the basket of palm-twigs and places it in a ministering vessel and sets it upon her hand. And the priest places his hand under hers and waves it.
+He waves it, he brings it near [the altar], he takes a handful and he turns it into smoke, and then the remainder is eaten by the priests. He [first] gives [her the water] to drink, and then sacrifices her meal-offering. Rabbi Shimon says: he sacrifices her meal-offering and then gives her to drink, as it is said, “And afterward he shall make the woman drink the water” (Numbers 5:26), but if he gave her to drink and then sacrificed her meal-offering it is valid.
+If before [the writing on] the scroll had been rubbed out, she said “I refuse to drink”, her scroll is stored away and her meal-offering is scattered over the ashes. And her scroll is not valid to be used in giving another sotah to drink. If [the writing on] the scroll has been rubbed out and she said “I am defiled”, the water is poured out and her meal-offering is scattered over the ashes. If [the writing on] the scroll had been rubbed out and she said “I refuse to drink”, they open her throat and make her drink by force.
+She had barely finished drinking when her face turns yellow, her eyes protrude and her veins swell. And [those who see her] exclaim, “Remove her! Remove her, so that the temple-court should not be defiled”. If she had merit, it [causes the water] to suspend its effect upon her. Some merit suspends the effect for one year, some merit suspends the effects for two years, and some merit suspends the effect for three years. Hence Ben Azzai said: a person must teach his daughter Torah, so that if she has to drink [the water of bitterness], she should know that the merit suspends its effect. Rabbi Eliezer says: whoever teaches his daughter Torah teaches her lasciviousness. Rabbi Joshua says: a woman prefers one kav (of food) and sexual indulgence to nine kav and sexual separation. He used to say, a foolish pietist, a cunning wicked person, a female separatist, and the blows of separatists bring destruction upon the world.
+Rabbi Shimon says: merit does not suspend the effect of the bitter waters, and if you say that merit does suspend the effect of the bitter waters, you discredit the water in the case of all the women who drink it and defame the pure woman who drank it, since people will say, “They were defiled”, but their merit caused suspended the effect. Rabbi says: merit suspends the effect of the bitter waters, but she never bears a child or thrives, rather she gradually becomes disfigured and finally dies through that death.
+If her meal-offering became defiled before it was sanctified in the ministering vessel, behold it is like all meal-offerings [similarly defiled] and can be redeemed. But if [it became defiled] after it had been sanctified in the ministering vessel, behold it is like all meal-offerings [similarly defiled] and it is burned. These are the ones whose meal-offerings are burned: She who says, “I am defiled to you”; And when witnesses came [and testified] that she had been defiled; She who says “I refuse to drink”, She whose husband refuses to let her drink; And she whose husband had relations with her on the journey [to Jerusalem]. And the meal-offerings of all women married to priests are burned.
+The meal-offering of the daughter of an Israelite who is married to a priest is burned. But the meal-offering of the daughter of a priest who is married to an Israelite is eaten. What [differences are there in law] between a priest and a priest's daughter? The meal-offering of a priest’s daughter is eaten but the meal-offering of a priest is not eaten. A priest’s daughter may become deconsecrated, but a priest does not become deconsecrated. A priest’s daughter may defile herself by contact with the dead, but a priest may not defile himself by contact with the dead. A priest eats of the most holy things, but a priest’s daughter may not eat of the most holy things.
+What [differences are there in law] between a man and a woman?A man [who has leprosy] rends his clothes and loosens his hair, but a woman does not rend her clothes and loosen her hair. A man may vow that his son will become a nazirite, but a woman may not vow that her son will become a nazirite. A man can shave [with offerings set aside for] his father’s naziriteship but a woman cannot shave [with offerings set aside for] her father’s naziriteship. A man may sell his daughter, but a woman may not sell her daughter. A man may give his daughter in betrothal, but a woman may not give her daughter in betrothal. A man is stoned naked, but a woman is not stoned naked. A man is hanged [after being put to death], but a woman is not hanged. A man is sold for [to make restitution for] his theft, but a woman is not sold [to make restitution] for her theft.
+
+Chapter 4
+
+A betrothed woman and a shomeret yavam do not drink [the bitter waters] and do not receive their ketubah, as it is said, “When a wife, being under her husband, goes astray” (Numbers 5:29), this excludes a betrothed woman and a shomeret yavam. A widow who had married a high priest, a divorced woman or a halutzah who had married an ordinary priest, a mamzeret or a netinah who had married an Israelite, and the daughter of an Israelite who had married a mamzer or a natin do not drink [the bitter waters] and do not receive their ketubah.
+And these are the [women] who do not drink and do not receive their ketubah: She who says “I am defiled”; When witnesses came [and testified] that she was defiled; And she who says “I refuse to drink.” When her husband says “I am not letting her drink”, And when her husband has sexual relations with her on the journey [to Jerusalem] she receives her ketubah but does not drink. If the husbands died before [the women] drank: Beth Shammai says: they receive their ketubah but do not drink, And Beth Hillel says: they do not drink and they do not receive their ketubah.
+[A wife] who was pregnant by a former husband or was nursing a child by a former husband does not drink and does not receive the ketubah, the words of Rabbi Meir. But the sages says: he may separate her [from himself] and take her back after the period [of two years]. An aylonit [who is incapable of giving birth], an old woman, and one who is unfit to bear children do not drink and do not receive the ketubah. Rabbi Eliezer says: he may marry another wife and be fruitful and multiply with her. All other women either drink or do not receive the ketubah.
+The wife of a priest drinks and [if she is found to be innocent] is permitted to her husband. The wife of a eunuch drinks. Through [seclusion with] all persons forbidden to her in marriage wives are subjected to warning with the exception of a minor and one not a human.
+In the following cases a court can give the warning [on behalf of the husband]: When the husband became a deaf-mute or an idiot, or was imprisoned. Not in order to make her drink did they say this, but to disqualify her from receiving her ketubah. Rabbi Yose says: also to make her drink; when her husband is released from prison he makes her drink.
+
+Chapter 5
+
+Just as the water checks her so the water checks him, as it is said, “And shall enter”, “And shall enter” (Numbers 5:22,. Just as she is prohibited to the husband so is she prohibited to the lover, as it is said, “defiled … and is defiled” (Numbers 5:27,, the words of Rabbi Akiba. Rabbi Joshua said: thus Zechariah ben Hakatzav used to expound. Rabbi says: twice in the portion, “If she is defiled…defiled”--one referring [to her being prohibited] to the husband and the other to the paramour.
+On that day, Rabbi Akiva expounded, “And every earthen vessel, into which any of them falls, everything in it shall be unclean” (Leviticus 11:33), it does not state tame (is unclean) but yitma’, (shall make unclean). This teaches that a loaf which is unclean in the second degree, makes unclean [food and liquids which come into contact with it] in the third degree. Rabbi Joshua said: who will remove the dust from your eyes, Rabban Yohanan ben Zakkai, since you used to say that in the future another generation will pronounce clean a loaf which is unclean in the third degree on the grounds that there is no text in the Torah according to which it is unclean! Has not Rabbi Akiva your student brought a text from the Torah according to which it is unclean, as it is said “everything in it shall be unclean.”
+On that day Rabbi Akiva expounded, “You shall measure off two thousand cubits outside the town on the east side” (Numbers 35:5). But another verse states, “from the wall of the city outward a thousand cubits around” (vs. It is impossible to say that it was a thousand cubits since it has been already stated two thousand cubits; and it is impossible to say that it was two thousand cubits since it has been already stated a thousand cubits! How then is this so? A thousand cubits for the field [surrounding the city] and two thousand cubits for the Sabbath-limits. Rabbi Eliezer the son of Rabbi Yose the Galilean says: a thousand cubits for the field [surrounding the city] and two thousand cubits for fields and vineyards.
+On that day Rabbi Akiva expounded, “Then Moses and the children of Israel sang this song unto the Lord and said saying” (Exodus 15:. For the Torah did not need to say “saying”, so why did the Torah say “saying”? It teaches that the Israelites responded to every sentence after Moses, in the manner of reading Hallel; that is why it says “saying”. Rabbi Nehemiah says: as is the reading the Shema and not Hallel.
+On that day Rabbi Joshua ben Hyrcanus expounded: Job only served the Holy One, blessed be He, from love: as it is said, “Though he slay me, yet I will wait for him” (Job 13:15). And it is still evenly balanced whether to read “I will wait for him” or “I will not wait for him”? Scripture states, “Until I die I will maintain my integrity” (Job 27:5), this teaches that what he did was from love. Rabbi Joshua [ben Hananiah] said: who will remove the dust from your eyes, Rabban Yohanan ben Zakkai, since you had expounded all your life that Job only served the Omnipresent from fear, as it is said, “A blameless and upright man that fears God and shuns evil” (Job 1:8) did not Joshua, the student of your student, teach that what he did was from love?
+
+Chapter 6
+
+If a man warned his wife and she secluded herself [with another man], even if he heard [that she had done so] from a flying bird, he must divorce her and give her the ketubah, the words of Rabbi Eliezer. Rabbi Joshua says: until women who spin by moonlight discuss her.
+If one witness said, “I saw that she was defiled”, she does not drink the water. Not only that, but even a slave, male or female, is believed even to disqualify her from receiving her ketubah. Her mother-in-law, her mother-in-law’s daughter, her rival wife, her sister-in-law, and the daughter of her husband are believed, not to disqualify her from receiving her ketubah, but that she should not drink.
+For it would have been logical: Now if the first evidence [that the woman had secluded herself with the man], which does not prohibit her [to her husband] for all time, is not established by fewer than two witnesses, is it not logical that the final evidence [that she had been defiled] which does prohibit her to him for all time, should not be established by fewer than two witnesses! Scripture states, “And there is no witness against her” (Numbers 5:13) whatever testimony there may be against her [is believed]. And now with respect to the first evidence [about her seclusion with the man] there is an a fortiori (kal vehomer) argument: Now if the final evidence [regarding her being defiled], which prohibits her to her husband for all time, is established by one witness, is it not logical that the first evidence, which does not prohibit her to him for all time, should be established by one witness! Scripture states, “Because he has found some unseemly matter in her” (Deuteronomy 24:1), and elsewhere [Scripture] states, “By the mouth of two witnesses ... shall the matter be established” (Deuteronomy 19:15); just as the “matter” mentioned in this latter case must be based on the testimony of two witnesses, so also here [in the case of the suspected woman] the “matter” must be based on the testimony of two witnesses.
+If one witness says that she was defiled and another witness says that she was not defiled; Or if a woman says [of her] that she was defiled and another woman says that she was not defiled, she drinks. If one witness says that she was defiled and two say that she was not defiled, she drinks. If two say that she was defiled and one says that she did not, she does not drink.
+
+Chapter 7
+
+The following may be recited in any language:the section concerning the sotah, the confession made at the presentation of tithes, the shema, the prayer (the amidah), the grace after meals, the oath concerning testimony, the oath concerning a deposit.
+The following are recited in the holy tongue (Hebrew):The reading made at the offering of the firstfruits, The recitation at halitzah, The blessings and curses, The priestly blessing, The blessing of the high priest, The section of the king, The section of the calf whose neck is broken, And the priest anointed [to accompany the army] in battle when he speaks to the people.
+How is it that the declaration made [at the bringing] of the first-fruits [must be in Hebrew]? [It is said], “And you shall answer and say before the Lord your God” (Deuteronomy 26:5), and elsewhere it is said, “And the Levites shall answer and say” (Deuteronomy 27:14); just as the “answer” made elsewhere must be in the holy tongue, so must the [declaration discussed here] be in the holy tongue.
+How is it that the formula of halitzah [must be recited in Hebrew]? [It is said] “And she shall answer and say” (Deuteronomy 25:9), and elsewhere it says, “And the Levites shall answer and say” (Deuteronomy 27:14); just as the “answer” made elsewhere must be in the holy tongue, so must the [declaration discussed here] be in the holy tongue. Rabbi Judah says: “And she shall answer and say thus”, she must say it in this language.
+How were the blessings and curses [pronounced]?When Israel crossed the Jordan and came to Mt. Gerizim and Mt. Ebal which are by Samaria, in the vicinity of Shechem which is near the terebinths of Moreh, as it is said, “Are they not the other side of the Jordan, [beyond the west road that is in the land of the Canaanites who dwell in the Arabah near Gilgal, by the terebinths of Moreh] (Deut. 11:30), and elsewhere it says, “And Abram passed through the land unto the place of Shechem unto the terebinth of Moreh” (Genesis 12:6) just as the terebinth of Moreh mentioned in this latter verse is Shechem, so the terebinth of Moreh mentioned in the former verse is Shechem. Six tribes went up Mt. Gerizim and six tribes went up Mt. Ebal, and the priests and Levites with the ark stood below in the middle, the priests surrounding the ark, the Levites [surrounding] the priests, and all Israel on this side and that side, as it is said, “And all Israel, with their elders, officials, and judges stood on both sides of the ark, facing the levitical priests” (Joshua 8:33). They turned their faces towards Mt. Gerizim and opened with the blessing: Blessed be anyone who does not make a graven or molten image”. And these and these respond amen. They then turned their faces towards Mt. Ebal and opened with the curse: “Cursed be anyone who makes a graven or molten image” (Deut. 27:15). And these and these respond amen. [So they continue] until they complete the blessings and curses. After that they brought the stones, built the altar and plastered it with plaster, and inscribed upon it all the words of the Torah in seventy languages, as it is said, “most distinctly (be’er hetev). Then they took the stones and went and spent the night in their place.
+How was the priestly blessing [pronounced]?In the province (outside of the Temple) it was said as three blessings, but in the Temple as one blessing. In the Temple the name was uttered as it is written, but in the province in its substituted name. In the province the priests raise their hands at the height of their shoulders, but in the Temple above their heads, except the high priest who does not raise his hands higher than the frontlet (on his forehead). Rabbi Judah says: even the high priest raises his hands higher than the frontlet, as it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).
+How were the benedictions of the high priest [performed]?The hazzan of the synagogue takes the Torah scroll and gives it to the president of the synagogue; and the president of the synagogue gives it to the vice-president of the synagogue; and the vice-president of the synagogue gives it to the high priest, and the high priest stands, receives [the scroll] and reads [the following portions]: “After the death” (Leviticus 16:1-34), and “But on the tenth day” (Leviticus 23:26-32). Then he rolls the Torah (scroll), places it in his bosom and exclaims, “More than I have read before you is written here!” [The portion], “On the tenth day” (Numbers 29:7-11), which is in the book of Numbers, he reads by heart. And he blesses upon it eight benedictions: “For the Torah”, “For the Temple service”, “For thanksgiving”, “For the pardon of sin”, “For the Temple”, “For Israel”, “For the priests”, viii) and the rest of the prayer.
+How was the procedure in connection with the portion read by the king?At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they erect a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother!” [The king] reads from the beginning of “These are the words” (ibid 1:1) until the Shema ((ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21 the second part of the Shema), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid, until he finishes all the section. The blessings that the high priest recites, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin.
+
+Chapter 8
+
+When the anointed for battle addresses the people he speaks in the holy tongue, as it is said, “And it shall be, when you draw near the battle, that the priest shall approach” (Deuteronomy 20:2) this refers to the anointed for battle. “And speak to the people” (ibid) – in the holy tongue. “He shall say to them, “Hear, O Israel, you are about to join battle with your enemy” (vs. “with your enemy” but not against your brother, not Judah against Shimon nor Shimon against Benjamin, that if you fall into their hand they shall have mercy on you, as it is said, “Then the men named above proceeded to take the captives in hand, and with booty they clothed all the naked among them they clothed them and shod them and gave them to eat and drink and anointed them and provide donkeys for all who were failing and brought them to Jericho, the city of palms, back to their kinsmen. Then they returned to Samaria” (II Chronicles 28:15). Rather against your enemies do you march, so that if you fall into their hand they will have no mercy on you. “Let not your courage falter, fear not, and do not tremble or be in dread of them” (Deuteronomy 20: “Let not your courage falter”-- at the neighing of the horses and the brandishing of swords; “Fear not” --at the crash of shields and the tramp of the soldiers shoes; “Do not tremble” -- at the sound of trumpets; “Or be in dread of them” -- at the sound of battle cries. “For it is the Lord your God that goes with you”--they come [relying] upon the might of flesh and blood, but you come [relying] upon the might of the Omnipresent. The Philistines came [relying] upon the power of Goliath (I Samuel 17:4 ff.), but what happened to him in the end? In the end he fell by the sword and they fell with him. The Ammonites came [relying] upon the power of Shobach (II Samuel 10:16-18), but what happened to him in the end? In the end he fell by the sword and they fell with him. But with you it is otherwise, “For it is the Lord your God is that goes with you” this refers to the camp of the ark.
+“Then the officers shall address the people saying: ‘Is there anyone who has built a new house but has not dedicated it? Let him go back to his home’” (Deuteronomy 20:5). It is the same whether he built a house for straw, a house for cattle, a house for wood, or a storehouse; It is the same whether he built, purchased, inherited or somebody gave it to him as a present. “‘Is there anyone who has planted a vineyard but has never harvested it?’” (vs.. It is the same whether he planted a vineyard or planted five fruit-trees and even of five different species; It is the same whether he planted, bent or grafted it, or whether he purchased, inherited or somebody gave it to him as a present. “‘Is there anyone who has betrothed a woman [but who has not yet married her]?’” (vs. It is the same whether he had betrothed a virgin or a widow, or even a shomeret yavam, or even if a man heard that his brother had died in battle, he returns home. All these hear the priest’s words concerning the battles of war and return home, and they supply water and food and repair the roads.
+The following do not return home:He who built a gatehouse, a portico or a porch; He who planted four fruit trees or five trees which are not fruit-bearing; He who took back his divorced wife. If a high priest married a widow, or an ordinary priest married a divorcee or a halutzah, or an Israelite married a mamzereth or a netinah, or the daughter of an Israelite married a mamzer or a natin, he does not return home. Rabbi Judah says: even he who builds a house upon its [original] foundations does not return home. Rabbi Eliezer says: even he who builds a brick-house in the Sharon does not return home.
+The following do not move from their place: He who built a new house and dedicated it, He who planted a vineyard and used its fruit, He who married his betrothed, Or brought in his yevamah; As it is said, “He shall be exempt one year for the sake of his household [to give happiness to the woman he married]” (Deuteronomy 24:5) “His household,” this refers to his house; “Shall be” refers to his vineyard; “To give happiness to the wife” refers to his wife; “He married” to include his yevamah’s widow. These do not supply water and food and repair the roads [for the army].
+“Then the officers shall go on addressing the troops and say, ‘Is there anyone afraid and disheartened’” (Deuteronomy 20:8).Rabbi Akiva says: “afraid and disheartened” is to be understood literally, that he cannot stand in the battle lines and see a drawn sword. Rabbi Yose the Galilean says: “afraid and disheartened” this is the one who is afraid because of the transgressions he has committed; therefore the Torah connected all these [other categories of those who return home] with him that he may return home on their account. Rabbi Yose says: a high priest who married a widow, an ordinary priest who married a divorcee or halutzah, an Israelite who married a mamzeret or netinah, and the daughter of an Israelite who married a mamzer or a natin behold this one is “afraid and disheartened.”
+“And it shall be, when the officers have finished speaking to the people, they shall appoint captains of hosts at the head of the people” (Deuteronomy 20:9). And at the rear of the people they station guards in front of them and others behind them, with iron axes in their hands, and should anyone wish to flee, they have permission to strike his thighs, because the beginning of falling [in battle] is fleeing, as it is said, “Israel fled before the Philistines, and the people also suffered a great slaughter” (I Samuel 4:17) and elsewhere it states, “And the men of Israel fled before the Philistines and fell down slain” (ibid 31:1).
+To what this apply? To a voluntary war, but in a war commanded [by the Torah] all go out, even a bridegroom from his chamber and a bride from her canopy. Rabbi Judah says: to what does this apply? To a war commanded [commanded by the Torah], but in an obligatory war all go out, even a bridegroom from his chamber and a bride from her canopy.
+
+Chapter 9
+
+[The declaration over] the heifer whose neck is to be broken must be in the holy tongue; as it is said, “If a corpse is found slain on the land … then your elders and judges shall go out” (Deuteronomy 21:1-2)--three used to go out from the high court in Jerusalem. Rabbi Judah says: five, as it is said, “Your elders” two, “and your judges” two, and there cannot be a court of an even number, they add one more.
+If [the corpse] was found buried underneath a heap of stones, or hanging on a tree, or floating on the surface of the water, they would not break [the heifer’s neck], as it says: “In the earth” and not buried underneath a heap of stones, nor hanging on a tree; “In a field” and not floating on the surface of the water. If it was found near the border, or a city whose majority of inhabitants were Gentiles, or a city in which there is no court, they would not break [the heifer's neck]. They only measure the distance from a city in which there is a court. If [the corpse] was found exactly between two cities, both of them bring two heifers [between them], the words of Rabbi Eliezer; Jerusalem does not bring a heifer whose neck is to be broken.
+If the head was found in one place and the body in another place, they bring the head to the body, the words of Rabbi Eliezer. Rabbi Akiva says: [they bring] the body to the head.
+From what part [of the body] do they measure? Rabbi Eliezer says: from the navel. Rabbi Akiva says: from the nose. Rabbi Eliezer ben Jacob says: from the place where he was made a slain person, from the neck.
+The elders of Jerusalem departed and went away. The elders of that city bring “a heifer which has never been worked” (Deuteronomy 21:3). And a blemish does not disqualify it. They bring it down to a hard (etan) wadi “etan” is understood in its literal sense of “hard”. Even if it is not “hard”, it is valid [for the ceremony]. They break its neck with a hatchet from behind. The site may never be sown or tilled, but it is permitted to comb flax and chisel rocks.
+The elders of that city then wash their hands with water in the place where the heifer's neck was broken and they say, “Our hands have not shed this blood, neither have our eyes seen it” (Deuteronomy 21:7). But did we really think that the elders of a court of justice are shedders of blood! Rather, [the intention of their statement is that the man found dead] did not come to us [for help] and we dismissed him without supplying him with food and we did not see him and let him go without escort. Then the priests exclaim, “Absolve, O Lord, Your people Israel, whom You redeemed, and do not let guilt for the blood of the innocent remain among your people Israel” (vs.. They did not need to say, “And they will be absolved of bloodguilt” (ibid), rather the Holy Spirit announces to them, “When you act in this way, the blood is forgiven you.”
+If the murderer was discovered before the heifer’s neck was broken, it goes free and grazes with the herd; But if after the heifer’s neck was broken, it is buried in that place because it came there from the outset in connection with a matter of doubt, and atoned for the doubt which is now gone. If the heifer’s neck was broken and afterwards the murderer is discovered, behold he is executed.
+If one witness says “I saw the murderer” and one witness says “You did not see him”; or if a woman says “I saw him” and another woman says “You did not see him”, they break its neck. If one witness says “I saw him” and two say “You did not see him”, they break its neck. If two say “We saw him” and one says to them “You did not see him”, they do not break its neck.
+When murderers multiplied, the [ceremony of] breaking a heifer’s neck ceased. That was from the time of Eliezer ben Dinai, and he was also called Tehinah ben Perisha and he was afterwards renamed “son of the murderer”. When adulterers multiplied, the ceremony of the bitter waters ceased and it was Rabban Yohanan ben Zakkai who discontinued it, as it is said, “I will not punish their daughters for fornicating, nor their daughters-in-law for committing adultery, for they themselves [turn aside with whores and sacrifice with prostitutes]” (Hosea 4:14). When Yose ben Yoezer of Zeredah and Yose ben Yohanan of Jerusalem died, the grape-clusters ceased, as it is said, “There is not a cluster [of grapes] to eat; not a ripe fig I could desire [The pious are vanished from the land, none upright are left among men” (Micah 7:1-2).
+Yohanan the high priest brought to an end the confession made at the presentation of the tithe. He also discontinued the wakers and the knockers Up to his days the hammer used to strike in Jerusalem, And in his days there was no need to inquire about doubtfully tithed produce.
+When the Sanhedrin ceased [to function], song ceased from the places of feasting, as it is said, “They drink their wine without song” (Isaiah 24:9).
+When the former prophets died, the Urim and Thummim ceased. When Temple was destroyed, the shamir and nopheth zufim ceased. And people of faith ceased, as it says, “Help, O Lord, for the faithful are no more” (Psalms 12:2). Rabban Shimon ben Gamaliel in the name of Rabbi Joshua: from the day the Temple was destroyed, there is no day without a curse, the dew has not descended for a blessing, and the flavor has departed from produce. Rabbi Yose says: the fatness was also removed from produce.
+Rabbi Shimon ben Elazar says: [the cessation of observation of the] purity laws has removed taste and fragrance, [the cessation of observation of] the tithes has removed the fatness of grain. But the Sages say: licentiousness and sorcery destroyed everything.
+During the war with Vespasian they [the rabbis] decreed against [the use of] crowns worn by bridegrooms and against [the use of] the bell. During the war with Quietus they decreed against [the use of] crowns worn by brides and that nobody should teach their child Greek. During the final war they decreed that a bride should not go out in a palanquin inside the city, but our rabbis decreed that a bride may go out in a palanquin inside the city.
+When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students [of Torah] ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yohanan ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”
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+Mishnah Sotah
+משנה סוטה
+Sefaria Community Translation
+https://www.sefaria.org
+
+Mishnah Sotah
+
+
+
+Chapter 1
+
+A man who warns his wife: Rabbi Eliezer says: he warns her [of his suspicions] before two [witnesses], and he makes her drink [the bitter waters] on the testimony of one witness or by his own testimony. Rabbi Yehoshua says: he warns her before two witnesses and makes her drink on the testimony of two [witnesses].
+How does he warn her? If he says to her before two [witnesses]: "Do not speak with a certain man," and she speaks with him, she is still permitted to her house [her husband] and permitted to eat <i>Terumah</i> [if she is married to a priest].  If she meets with him secretly in a house and stays with him long enough to become impure, she is forbidden to her house [her husband] and forbidden to eat <i>Terumah</i>.  And if [her husband] dies [childless], she performs the <i>Chalitza</i> ceremony [of release from Levirate marriage] and does not contract a Levirate marriage.
+And these [women] are forbidden to eat <i>Terumah</i>: one who says "I am impure for you"; one for whom witnesses testified that she was impure; one who says "I will not drink [the bitter waters]"; one whose husband does not wish to make her drink [the bitter waters]; one whose husband had relations with her on the way [to the court where the Sotah ceremony would be performed].  And how does he act towards her?  He brings her to the court that is in that place, and they assign him two wise scholars, lest he have relations with her on the way. Rabbi Yehudah says: her husband is trusted regarding her.
+They would bring her to the high court in Jerusalem, and they intimidate her in the way they would intimidate witnesses in capital cases. And they say to her, "My daughter, wine does much, levity does much, youth does much, bad neighbors do much. Act for the sake of His Great Name written in holiness, so that it will not be erased by the water." And they speak before her about things that she is not worthy to hear, she and the entire family of her father's house.
+If she says "I am impure," she breaks her <i>Ketubah</i> [monetary settlement payable to a married woman upon divorce or the death of her husband], and she departs. And if she says "I am pure," they bring her up to the eastern gate by the entrance of the Gate of Nicanor, where suspected adulteresses [warned by their husbands against seclusion with a particular man] are made to drink, where they purify women after childbirth, and where they purify <i>metzoraim</i> [people afflicted with a disfiguring skin disease].  And a priest grasps her garment--if it tears, it tears; if it unravels, it unravels--till he has bared her bosom, and he loosens her hair. Rabbi Yehudah says: if her bosom is beautiful, he does not bare it; if her hair is beautiful, he does not loosen it.
+If she was clothed in white, they clothe her in black. If there were golden jewels on her, necklaces, nose-rings and finger-rings, they remove them from her so as to disgrace her. And after that he takes a twisted rope and ties it above her breasts. And all those who wish to see, come to see, apart from her manservants and maidservants, for she is haughty toward them. And all the women are permitted to see her, as it says "And all the women will be warned not to act according to your lewdness." (Ezekiel 23:48) 
+In the measure that a person measures, so it is measured out to him.  She adorned her body in order to transgress, God has disgraced her; she exposed her body in order to transgress, God has exposed her. She began the transgression with the thigh and afterwards with the belly; therefore will the thigh be smitten first, and afterwards the belly, and the rest of her body shall not escape.
+Samson went after his eyes, therefore the Philistines gouged out his eyes, as it says: "And the Philistines took hold of him and gouged out his eyes" (Judges 16:21).  Absalom was proud of his hair, therefore he was hanged by his hair. And because he had relations with the ten concubines of his father, he was pierced by ten spears, as it says: "And ten young men who bore the arms of Joab surrounded [and smote Absalom and killed him]" (II Samuel 18:15). And because he stole three hearts, the heart of his father, the heart of the court, and the heart of Israel, as it says: "And Absalom stole the hearts of the men of Israel" (II Samuel 15:6); therefore three darts were thrust through him, as it says: "And he took three darts in his hand and he thrust them into the heart of Absalom" (II Samuel 18:14).
+And so it is for good things; Miriam waited for Moses for one week, as it says, "and his sister stood by him from far away"  (Exodus 2:4), therefore the Jewish people waited for her for a week in the desert, as it says, "and the nation did not travel until Miriam was gathered with them" (Numbers 12:15). Joseph merited burying his father, and none of his brothers were greater than he, as it says, "and Joseph went up (to Israel) to bury his father...and chariots and cavalry went up with him"  (Genesis 50:7, Genesis 50:9). Who among us was greater than Joseph, that only Moses was permitted to attend to him? Moses merited [carrying] Joseph's bones [to Israel], and none of Israel is greater than him, as it says, "and Moses took the bones of Joseph with him"  (Exodus 13:19). Who among us was greater than Moses, that only God merited dealing with him, as it says, "and He buried him in the valley"(Deuteronomy 34:6). And not only was this said of Moses, but of all righteous people, as it says, "and your righteousness shall go before you, and the glory of God shall gather you up" (Isaiah 58:8).
+
+Chapter 2
+
+He would bring her meal-offering in a twisted basket and put it into her hand in order to tire her. All meal-offerings start and end in service-vessels, but this one starts in a twisted basket and ends in a service-vessel. All meal-offerings require oil and frankincense, but this one requires neither oil nor frankincense. All meal-offerings come from wheat, but this one comes from barley. The meal-offering of the <i>omer</i>, though it comes from barley, comes from that which was sifted, but this one comes from unsifted. Rabbi Gamliel said: Just as her deeds were like those of an animal, so too her sacrifice is from food for animals.
+He would bring a new clay bowl, and put into it half a <i>log</i> of water from the basin. R. Yehuda said: a quarter [of a <i>log</i>]. For just as he minimizes the writing, so too does he minimize the water. He entered the Sanctuary and faced to his right, and there was a place one cubit by one cubit and a marble tablet with a ring that was affixed to it. And when he lifted it, he took dust from beneath it and put [in the bowl] enough to be seen on the water, as it says, "and from the dust that will be on the floor of the Tabernacle the priest will take and give to the water" (Numbers 5:17).
+When he comes to write the scroll, from which place does he write? From: "if no man has lain" etc. (Numbers 5:19) and (Numbers 5:20) "if you have strayed while under [the authority of] your husband" (Numbers 5:20). But he does not write:  "And the priest should administer an oath to the woman" (Numbers 5:21). And he writes: (Numbers 5:21-22) "May God give you as a curse and as an oath," "that these curse-causing waters will come into your intestines to distend your belly and to collapse your thighs" (Numbers 5:21-22). But he does not write: "and the woman shall say 'Amen Amen'". R. Yosi said: he does not interrupt [the text]. R. Yehuda said: he only writes, "May God give you as a curse and as an oath" etc. "that these curse-causing waters will come into your intestines" etc. And he does not write, "and the woman shall say 'Amen Amen'".
+He may not write upon the tablet and not upon the papyrus and not upon the [unprocessed] animal hide rather upon the scroll, as it says, "in a book"  (Numbers 5:23). And he may not write with gum, or with vitriol, or with anything that leaves an impression, rather with ink, as it says:  "and blot out" (Numbers 5:23) a writing that can be erased.
+To what does she respond 'Amen Amen'? Amen to the curse, Amen to the oath. Amen with regard to this man, Amen with regard to another man. Amen that I did not commit adultery while betrothed, or while married, or while awaiting Levirate marriage, or after being taken [to his house]. Amen that I did not become impure. And if I became impure, may they [the curses] be upon me. R. Meir said: Amen that I did not become impure, Amen that I will not become impure.
+Everyone agrees that he may not stipulate with her--not about before she was betrothed and not about after she is divorced. If she secluded herself after [she was divorced], became impure, and after that he remarried her, he may not stipulate with her [about that period]. This is the rule: whenever she engaged in sexual intercourse and she was not forbidden to him, he may not stipulate with her.
+
+Chapter 3
+
+He would take her meal-offering from within the twisted basket and place it into a service-vessel, and put it into her hand. And the priest placed his hand underneath hers and waved it.
+He waved and brought it near, grabbed a handful and burned it, and the remainder was fed to the priests. He gives her to drink and after that sacrificed her meal-offering. R. Shimon said: He sacrificed her meal-offering and after that gave her to drink, as it says, "and after he shall give the woman the water to drink " (Numbers 5:26). If  he gave her to drink and after that sacrificed her meal-offering, it is valid.
+If she said, "I will not drink [it]" before the scroll was erased, the scroll is archived, and her meal-offering is scattered on the ashes. Additionally, her scroll is not valid to be used with (lit. "to make drink") another suspected-adulteress.   If the scroll was erased and she [only then] said, "I am impure," the water is spilled, and her meal-offering is scattered on the ashes. [However,] if the scroll was erased and she said, "I will not drink [it]," we force her mouth open and make her drink against her will.
+She barely finishes drinking before her face becomes green, her eyes bulge, and she [seems] filled with sinews (or "veins"), and they [the priests] say, "remove her, remove her!" so she does not defile the courtyard.  If she has merit, it [the effects described above] would be suspended for her. There is merit that suspends for one year, there is merit that suspends for two years, there is merit that suspends for three years.   From here Ben Azai says: A man is obligated to teach his daughter Torah, for if she drinks [as a suspected-adulteress], she will know that the merit suspends it for her.   Rabbi Eli'ezer says: Whoever teaches his daughter Torah is considered as if he taught her foolishness. Rabbi Yehoshua says: A woman desires a kav and foolishness more than nine kavs and abstinence. He would say: A foolish pious man, a cunning evil man, an [excessively] abstinent woman, and the self-flagellations of ascetics, all these destroy the world.
+Rabbi Shimon says: Merit does not suspend [the effects of] the bitter waters. If you were to say merit suspends [the effects of] the cursing waters, you are dulling the [power of] the water before all the women who [are to] drink, and you defame the pure women who drank, since people say, "They are in fact impure, rather merit suspended for them."  Rebbi says: Merit does suspend [the effects of] the cursing waters. She does not give birth nor does she improve, rather, she continuously degenerates, and in the end she dies by that very death.
+[If] her meal-offering became impure before it became sanctified in a vessel, behold it is like all other meal-offerings and is redeemed. But if [it became impure] once it was sanctified in a vessel, behold it is like all other meal-offerings and is burned. These are [the cases] whose meal-offerings are burnt: One who says "I am impure to you," one who witnesses have come [and said] she is impure, one who says "I will not drink [the bitter-waters,]" one whose husband does not want to cause her to drink, and one whose husband cohabits with her along the way [to the Temple.] Additionally, all those who are married to priests have their meal-offerings burnt.
+A daughter of an Israelite who married a priest has her meal-offering burnt. [However,] A priestess who married an Israelite has her meal-offering eaten. What is the difference between a priest and a priestess? The meal-offering of a priestess is eaten, and the meal-offering of a priest is not eaten. A priestess can become profaned [lose her priestly status through an invalid marriage] and a priest cannot become profaned. A priestess may defile herself to the dead, and a priest may not defile himself to the dead. A priest eats holy of holies [sacrifices], and a priestess does not eat holy of holies [sacrifices].
+What distinguishes a man from a woman? A man lets loose his hair and rips his clothes [as a <i>metzora</i>], and a woman does not let loose her hair or rip her clothes. A man makes a vow rendering his son a Nazirite, and a woman cannot make a vow rendering her son a Nazirite. A man shaves concerning the Nazirite status of his father [if his father dies], and a woman does not shave concerning the Nazirite status of her father. A man sells his daughter, and a woman cannot sell her daughter. A man betroths his daughter, and a woman cannot betroth her daughter. A man is stoned naked, and a woman is not stoned naked. A man is hanged [after execution], and a woman is not hanged. A man is sold for his theft [i.e., to repay it], a woman is not sold for her theft.
+
+Chapter 4
+
+A betrothed woman and a <i>Shomeret Yavam</i> [widow of childless man whose brother has yet to either marry her or release her from the residual marital bond] do not drink [the bitter waters] and they do not take their <i>Ketubah</i> [monetary settlement payable to a married woman upon divorce or the death of her husband], as it says,  "that the woman goes astray while married to her husband," (Numbers 5:29) which excludes a betrothed woman or a <i>Shomeret Yavam</i>. A widow [married] to a high priest, a divorcée or a <i>Chalutzah</i> [widow of childless man whose brother has released her from the residual marital bond] [married] to a common priest, a <i>Mamzeret</i> [offspring of an illegitimate union between a Jewish woman and man] or a <i>Netinah</i> [member of a caste of Temple servants, historically descended from the Gibeonites] [married] to an Israelite, or a daughter of an Israelite [married] to a <i>Mamzer</i> or a <i>Netin</i>--they do not drink [the bitter waters] and don't take their <i>Ketubah</i>.
+And these do not drink and do not take their <i>Ketubah</i>: One who says, "I am impure", one of whom witnesses come and say she is impure, and one who says, "I will not drink." If her husband says, "I won't make her drink," or her husband has relations with her on the way [to the Temple], she takes her <i>Ketubah</i> and does not drink. If her husband dies before she drinks: Beit Shammai say, she takes her <i>Ketubah</i> and does not drink. And Beit Hillel say, she does not drink and does not take her <i>Ketubah</i>.
+One who is pregnant from a previous marriage and one who is nursing from a previous marriage, do not drink the waters or take their <i>Ketubah</i>. These are the words of Rabbi Meir. The Sages say, he is able to separate from her and return to her after some time. An <i>aiylonit</i> [a woman with arrested sexual development who cannot bear children], an old woman, and one who is not able to give birth, do not drink or take their <i>Ketubah</i>. Rabbi Eliezer says, he is able to marry another wife and to procreate from her. All other women either drink or do not take their <i>Ketubah</i>.
+The wife of a priest drinks and is permitted to her husband. The wife of a eunuch drinks. She may be warned with regards to any of the forbidden relations, except for with that of a minor or with one who is not a man.
+These are those whom are warned by the court: One whose spouse became deaf or retarded, or was put in prison. Not to make her drink was this said, rather to invalidate her <i>Ketubah</i>. Rabbi Yosi says, even to make her drink; when her husband gets out of prison they make her drink.
+
+Chapter 5
+
+Just as the water checks her [the woman], so does the water check him [the man], as it says, (Numbers 5:22, 5:27) "and it shall enter," "and it shall enter" (Numbers 5:22, 5:27) Just as she is forbidden to her husband, so she is also forbidden to the cuckolder, as it says, "is defiled", "and is defiled" (Numbers 5:27, 5:29)  These are the words of Rabbi Akiva. Rabbi Yehoshua says, thus would Rabbi Zechariah ben HaKatzav expound. Rebbi says, two times it is said in the section: "if she is defiled," "she is defiled," one for the husband, and one for the cuckolder.
+On that day [the day Rabban Gamliel was deposed from the position of Prince] Rabbi Akiva expounded, "any earthenware vessel into which any of them fall, whatever is within it shall become impure" (Leviticus 11:33)  It does not say "impure" but "becomes impure" -- thus it makes others impure. This teaches that a loaf of second-degree impurity can make impure a loaf to the third-degree. Rabbi Yehoshua said, who will remove the dirt from your eyes Rabban Yochanan ben Zakkai? You used to say that in the future another generation will purify a third-degree loaf, because there is no verse from the Torah that makes it impure. Now behold, Akiva your student brings a verse from the Torah that it is impure! As it says, "all that is in it becomes impure."
+On that day, Rabbi Akiva expounded [the verse], (Numbers 35:5) "You shall measure outside the city on the eastern outskirts, two thousand cubits..."  (Numbers 35:5), and another verse says (Numbers 35:4) "... from the wall of the city and outward, 1000 cubits around." It is impossible to say one thousand cubits, for it already said two thousand cubits, and it is impossible to say two thousand cubits, for it already said 1000 cubits. How does it work? One-thousand cubits is for the open land, and two thousand cubits is the Sabbath border [the distance one can travel from the city on Sabbath]." Rabbi Eliezer, son of Rabbi Yosi the Galilian says, one thousand cubits is for the open land, and two thousand cubits is for fields and orchards.
+On that day, Rabbi Akiva expounded [the verse] "Then Moshe and the Children of Israel sang this song to God, and they spoke, saying..." (Exodus 15:1) It was not necessary to state, 'saying,' so what is meant by 'saying?' It means the Israel was answering each phrase after Moshe, as in the reading of Hallel, thus it says 'saying.' Rabbi Nechemiah says, like the reading of Shema, and not like the reading of Hallel.
+On that day, Rabbi Yehoshua ben Hyrkenos expounded [the verse], Iyov only served God from love as it says,"Though he slay me, in Him I trust"  (Job 13:15) . Yet still the matter is uncertain. [Does it mean] 'In Him I hope' or 'I don't hope'? We learn [however] "Until I die, I will not remove my integrity from me"  (Job 27:5) This teaches that he acted out of love. Rabbi Yehoshua said, who will remove the dirt from your eyes Rabban Yochanan ben Zakkai? You used to expound all your life that Iyov only served God through fear, as it says,  "A perfect and straight man, God-fearing, and turning from evil" (Job 1:8). Now behold, Yehoshua your student's student teaches that he acted through love!
+
+Chapter 6
+
+Someone who warned his wife [against being secluded with a certain man] and then she secluded herself [with him], even if he [her husband] heard from a fluttering bird, he divorces her and gives her the <i>Ketubah</i> [monetary settlement payable to a married woman upon divorce or the death of her husband]. These are the words of Rabbi Eliezer. Rabbi Yehoshua says, only when the women who twist yarn by the moon talk of her.
+[If] one witness said "I saw her as she became impure," she would not drink [the bitter waters]. That is not all -- even a slave or a maidservant are believed to disqualify her from her <i>Ketubah</i>. [If] her mother-in-law, daughter-in-law, co-wife, <i>Yevama</i> [dead husband's brother's wife], or her husband's daughter [testifies about her committing adultery], they are believed, but not in order to disqualify her from her <i>Ketubah</i>, only from drinking [the bitter waters].
+This is how it would be according to logic: Just like the first testimony [of warning], that doesn't make her prohibited forever [from being married to him], is only valid through two [witnesses], so too the last testimony [of seclusion], that does forbid her forever -- is it not logical that it should only be valid with two [witnesses]? So the verse comes to teach:"and there was no witness against her"  (Numbers 5:13)  -- any testimony that there is against her. There is a <i>kal vachomer</i> [logical induction from minor to major] from this! Just like the last testimony prohibits her [from her husband] forever and is valid through one witness, the first testimony that doesn't prohibit her forever -- is it not logical that it should be valid with one witness? So the verse comes to teach: (Deuteronomy 24:1) "When he finds in her an unseemly thing," (Deuteronomy 24:1) and earlier it says: "through two witnesses the thing will be upheld" (Deuteronomy 19:15) . Just like earlier it [the testimony] is through two witnesses, so too here it is through two witnesses.
+[If] one witness says "she became impure" and [another] witness says "she did not become impure;" or a woman says "she became impure" and [another] woman says "she did not become impure," she would drink [the bitter waters]. [If] one [witness] says "she became impure" and two [witnesses] say "she did not become impure," she would drink [the bitter waters]. [If] two [witnesses] say "she became impure" and one [witness] says "she did not become impure," she would not drink [the bitter waters].
+
+Chapter 7
+
+The following are said in any language: the paragraph of <i>Sotah</i> (Numbers 5:19-22), declaration of tithes (Deuteronomy 26:13), the recitation of <i>Shema</i> (Deuteronomy 6:4-9), prayer, the blessing after a meal, the oath of testimony, and the oath of a deposit.
+And the following are said in the holy tongue: The recitation for first fruits (Deuteronomy 26:5-10), <i>chalitsah</i> [the ceremony performed to release a widow of a childless man from a marriage to her brother-in-law] (Deuteronomy 25:7-8), the blessings and curses (Deuteronomy 27-28), the blessing of the priests (Numbers 6:24-26), the blessing of the high priest, the paragraph of the king, the paragraph of <i>Eglah Arufah</i> [the calf killed as atonement for an unsolved murder] (Deuteronomy 21:7-8), and the priest anointed for war when he would speak to the nation (Deuteronomy 20:3-4).
+The recitation for first fruits: How so? [It says] (Devarim 26:5) "you will recite and say before the Lord your God" and later on, (Deuteronomy 27:14) "and the Levites will recite and say." Just like reciting and saying there is in the holy tongue, so here it is in the holy tongue.
+<i>Chalitsah</i>: How so? [It says] (Deuteronomy 25:9) "she will recite and say" and later on it says (Deuteronomy 27:14) "and the Levites will recite and say." Just like reciting and saying there is in the holy tongue, so here it is in the holy tongue. Rabbi Yehuda says (Deuteronomy 25:9) "she will recite and say, 'Thus...'"; until she says it in this language.
+The blessings and curses: How so?  Once Israel crossed the Jordan and came to Mt. Gerizim and Mt. Ebal which are in Samaria, next to Shechem which is next to the terebinths of Moreh, as it is said, “Are they not the other side of the Jordan, [beyond the west road that is in the land of the Canaanites who dwell in the Arabah—near Gilgal, by the terebinths of Moreh] (Deut. 11:30), and elsewhere it says, “And Abram passed through the land unto the place of Shechem unto the terebinth of Moreh” (Genesis 12:6)—just as the terebinth of Moreh mentioned in this latter verse is Shechem, so the terebinth of Moreh mentioned in the former verse is Shechem. For there six tribes went up Mt. Gerizim and six tribes went up Mt. Ebal, and the priests and Levites with the ark stood below in the middle, the priests surrounding the ark, the Levites [surrounding] the priests, and all Israel on this side and that side, as it is said, “And all Israel, with their elders, officials, and judges stood on both sides of the ark, facing the levitical priests” (Joshua 8:33).    They turned their faces towards Mt. Gerizim and opened with the blessing: Blessed be anyone who does not make a graven or molten image”. And these and these respond amen.  They then turned their faces towards Mt. Ebal and opened with the curse:  “Cursed be anyone who makes a graven or molten image” (Deut. 27:15). And these and these respond amen.  Until they complete the blessings and curses.  After that they brought the stones, built the altar and plastered it with plaster, and inscribed upon it all the words of the Torah in seventy languages, as it is said, “most distinctly (be’er hetev).    Then they took the stones and went and spent the night in their place.  
+The priestly blessing: How so?  In the province (outside of the Temple) it was said as three blessings, but in the Temple as one blessing.    In the Temple he says the name as it is written, but in the province in its substituted name.   In the province the priests raise their hands at the height of their shoulders, but in the Temple above their heads, except the high priest who does not raise his hands higher than the forehead plate [worn by the high priest].   Rabbi Yehudah says: even the high priest raises his hands higher than the forehead plate, as it says, “And Aaron lifted up his hands toward the people and blessed them” (Leviticus 9:22).  
+The blessings of the high priest: How so?   The sexton of the synagogue takes a Torah scroll and passes it to the head of the synagogue, the head of the synagogue passes it to the deputy [of the high priest], the deputy passes it to the high priest, and the high priest stands, receives [the scroll] and reads [the following portions]:  “After the death” (Leviticus 16:1-34), and “But on the tenth day” (Leviticus 23:26-32).   Then he rolls the Torah (scroll), places it in his chest and exclaims, “More than I have read before you is written here!”  “On the tenth day” (Numbers 29:7-11), which is in the book of Numbers, he reads by heart. And he blesses upon it eight blessings: “For the Torah”, “For the Temple service”, “For thanksgiving”, “For the pardon of sin”, “For the Temple”, “For Israel”,  “For the priests”,  and “For the rest of the prayer.” 
+The portion read by the king: How so?  At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they made a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10).  The sexton takes a Torah scroll and passes it to the head of the synagogue, the head of the synagogue passes it to the deputy, who passes it to the high priest, and the high priest passes it to the king and the king stands and receives it, but reads it while sitting.  King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother, you are our brother!”  He reads from the beginning of “These are the words” (ibid 1:1) until the Shema (ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid 28), until he finishes all the section.  The blessings that the high priest blesses, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin. 
+
+Chapter 8
+
+The anointed for battle, at the time he talks to the people, he would speak in the holy tongue, as it is said, “And it shall be, when you draw near the battle, that the priest shall approach” (Deuteronomy 20:2)—this refers to the priest anointed for battle.   “And speak to the people” (ibid) – in the holy tongue. “He shall say to them, 'Hear, O Israel, you are about to join battle with your enemy'” (Deuteronomy 20:3)— “with your enemy” but not against your brother, not Judah against Shimon nor Shimon against Benjamin, that if you fall into their hand they shall have mercy on you, as it is said, “Then the men named above proceeded to take the captives in hand, and with booty they clothed all the naked among them—they clothed them and shod them and gave them to eat and drink and anointed them and provide donkeys for all who were failing and brought them to Jericho, the city of palms, back to their kinsmen. Then they returned to Samaria” (II Chronicles 28:15).  Rather against your enemies do you march, so that if you fall into their hand they will have no mercy on you. “Let not your courage falter, fear not, and do not tremble or be in dread of them” (Deuteronomy 20:3) “Let not your courage falter”-- at the neighing of the horses and the sharpening of swords;  “Fear not” --at the crash of shields and the tramp of the soldiers shoes;  “Do not tremble” -- at the sound of trumpets;  “Or be in dread of them” -- at the sound of battle cries.  “For it is the Lord your God that goes with you”--they come [relying] upon the might of flesh and blood, but you come [relying] upon the might of the Omnipresent.  The Philistines came [relying] upon the power of Goliath (I Samuel 17:4), but what happened to him in the end? In the end he fell by the sword and they fell with him.  The Ammonites came [relying] upon the power of Shobach (II Samuel 10:16-18), but what happened to him in the end? In the end he fell by the sword and they fell with him.  But with you it is not like that, “For it is the Lord your God that goes with you”—this refers to the camp of the ark. 
+“Then the officers shall address the people saying:  ‘Is there anyone who has built a new house but has not dedicated it? Let him go back to his home’” (Deuteronomy 20:5).   It is the same whether he built a house for straw, a house for cattle, a house for wood, or a storehouse; it is the same whether he built, purchased, inherited, or somebody gave it to him as a present. “‘Is there anyone who has planted a vineyard but has never harvested it?’” (Deuteronomy 20:6). It is the same whether he planted a vineyard or planted five fruit-trees and even of five different species;    It is the same whether he planted, bent or grafted it, or whether he purchased, inherited or somebody gave it to him as a present.  “‘Is there anyone who has betrothed a woman [but who has not yet married her]?’” (Deuteronomy 20:7)   It is the same whether he had betrothed a virgin or a widow, or even a woman awaiting levirate marriage, or even if a man heard that his brother had died in battle, he returns home.  All these hear the priest’s words concerning the battles of war and return home, and they supply water and food and repair the roads. 
+The following do not return home:  He who built a gatehouse, a portico or a porch;  He who planted four fruit trees or five trees which are not fruit-bearing;  He who took back his divorced wife.  If a high priest married a widow, or an ordinary priest married a divorcee or a woman who had been released from levirate marriage, or an Israelite married a <i>mamzeret</i> or a <i>netinah</i> [member of a caste of Temple servants, historically descended from the Gibeonites], or the daughter of an Israelite married a <i>mamzer</i> or a <i>natin</i>, he does not return home.    Rabbi Yehudah says: even he who builds a house upon its [original] foundations does not return home.  Rabbi Eliezer says: even he who builds a brick-house in the Sharon does not return home. 
+The following do not move from their place:    He who built a new house and dedicated it,  He who planted a vineyard and redeemed its fruit,  He who married his betrothed,  He who brought in his dead brother's wife;  As it is said, “He shall be exempt one year for the sake of his household [to give happiness to the woman he married]” (Deuteronomy 24:5)   “His household,” this refers to his house;  “Shall be” refers to his vineyard;  “To give happiness to the wife” refers to his wife;  “He married” to include his dead brother's wife.  These do not supply water and food and repair the roads. 
+“Then the officers shall go on addressing the troops and say, ‘Is there anyone afraid and disheartened, go and return to his house’” (Deuteronomy 20:8).    Rabbi Akiva says: “afraid and disheartened” is to be understood literally, that he cannot stand in the battle lines and see a drawn sword.  Rabbi Yose the Galilean says: “afraid and disheartened”—this is the one who is afraid because of the transgressions he has committed; therefore the Torah connected all these with him that he may return home on their account.    Rabbi Yose says: a high priest who married a widow, an ordinary priest who married a divorcee or woman released from levirate marriage, an Israelite who married a <i>mamzeret</i> or <i>netinah</i>, and the daughter of an Israelite who married a <i>mamzer</i> or a <i>natin</i>—behold this one is “afraid and disheartened.” 
+“And it shall be, when the officers have finished speaking to the people, they shall appoint captains of hosts at the head of the people” (Deuteronomy 20:9).    And at the rear of the people they station guards in front of them and others behind them, with iron axes in their hands, and should anyone wish to flee, they have permission to strike his thighs, because the beginning of falling [in battle] is fleeing,  as it is said, “Israel fled before the Philistines, and the people also suffered a great slaughter” (I Samuel 4:17) and elsewhere it states, “And the men of Israel fled before the Philistines and fell down slain” (I Samuel 31:1). 
+To what this apply?  To a voluntary war. But in a war commanded [by the Torah] all go out, even a bridegroom from his room and a bride from her canopy.   Rabbi Yehudah says: to what does this apply? To a war commanded by the Torah, but in an obligatory war all go out, even a bridegroom from his chamber and a bride from her canopy. 
+
+Chapter 9
+
+[The declaration over] the heifer whose neck is to be broken must be in the holy tongue; as it is said, “If a corpse is found slain on the land . . . then your elders and judges shall go out” (Deuteronomy 21:1-2)--three used to go out from the high court in Jerusalem.  Rabbi Yehudah says: five, as it is said, “Your elders”—two, “and your judges”—two, and there cannot be a court of an even number, so they add one more. 
+If [the corpse] was found buried underneath a heap of stones, or hanging on a tree, or floating on the surface of the water, they would not break [the heifer’s neck], as it says: “In the earth” — and not buried underneath a heap of stones, "fallen" not hanging on a tree; “In a field” —and not floating on the surface of the water.  If it was found near the border, or a city whose majority of inhabitants were non-Jews, or a city in which there is no court, they would not break [the heifer's neck].  They measure the distance only from a city in which there is a court. If [the corpse] was found exactly between two cities, both of them would bring two heifers [between them], the words of Rabbi Eliezer;  And Jerusalem does not bring a heifer whose neck is to be broken. 
+If the head was found in one place and the body in another place, they bring the head to the body, the words of Rabbi Eliezer.    Rabbi Akiva says: [they bring] the body to the head. 
+From what part do they measure?  Rabbi Eliezer says: from the navel. Rabbi Akiva says: from the nose.  Rabbi Eliezer ben Yaakov says: from the place where he was made a slain person, from the neck. 
+The elders of Jerusalem departed and went away.  The elders of that city bring “a heifer which has never been worked, which has never been yoked” (Deuteronomy 21:3). And a blemish does not disqualify it.  They bring it down to a hard (eitan) wadi— “<i>eitan</i>” is understood in its literal sense of “hard”. Even if it is not “hard”, it is valid.  They break its neck with a hatchet from behind.    And its place may never be sown or tilled, but it is permitted to comb flax there and chisel rocks there. 
+The elders of that city wash their hands with water in the place where the heifer's neck was broken and they say, “Our hands have not shed this blood, neither have our eyes seen it” (Deuteronomy 21:7).    But did we really think that the elders of the court are shedders of blood!  Rather, he did not come to us and we dismissed him without supplying him with food and we did not see him and let him go without escort.   Then the priests exclaim, “Absolve, O Lord, Your people Israel, whom You redeemed, and do not let guilt for the blood of the innocent remain among your people Israel” (vs. 8).   They did not need to say, “And they will be absolved of bloodguilt” (ibid), rather the Holy Spirit announces to them, “When you act in this way, the blood is forgiven you.” 
+If the murderer was discovered before the heifer’s neck was broken, it goes free and grazes with the herd;  But if after the heifer’s neck was broken, it is buried in that place because it came there from the outset in connection with a matter of doubt, and atoned for the doubt which is now gone.  If the heifer’s neck was broken and afterwards the murderer is discovered, behold he is executed.  
+One witness says “I saw the murderer” and one witness says “You did not see him”; or a woman says “I saw him” and another woman says “You did not see him”, they break its neck.  If one witness says “I saw him” and two say “You did not see him”, they break its neck.  If two say “We saw him” and one says to them “You did not see him”, they do not break its neck.   
+When murderers multiplied, the [ceremony of] breaking a heifer’s neck ceased.  From the time that Eliezer ben Dinai came, and he was also called Tehinah ben Perisha and he was afterwards renamed “son of the murderer”. When adulterers multiplied, the ceremony of the bitter waters ceased and it was Rabban Yohanan ben Zakkai who discontinued it, as it is said, “I will not punish their daughters for fornicating, nor their daughters-in-law for committing adultery, for they themselves [turn aside with whores and sacrifice with prostitutes]” (Hosea 4:14).    When Yose ben Yoezer of Zeredah and Yose ben Yohanan of Jerusalem died, the grape-clusters ceased, as it is said, “There is not a cluster [of grapes] to eat; not a ripe fig I could desire [The pious are vanished from the land, none upright are left among men]” (Micah 7:1-2).   
+Yohanan the high priest brought to an end the confession made over the tithe. He also discontinued the wakers and the knockers. Up to his days the hammer used to strike in Jerusalem, and in his days there was no need to inquire about doubtfully tithed produce.  
+When the <i>Sanhedrin</i> [highest court, charged with deciding cases and appeals that had national significance. It was comprised of 71 scholars who had received the full traditional rabbinical ordination, and its decisions fixed Jewish practice for subsequent generations.] ceased, song ceased from the places of feasting, as it is said, “They drink their wine without song” (Isaiah 24:9).
+When the former prophets died, the Urim and Thummim ceased.  When Temple was destroyed, the shamir and nopheth zufim ceased.   And people of faith ceased, as it says, “Help, O Lord, for the faithful are no more” (Psalms 12:2).    Rabban Shimon ben Gamaliel said in the name of Rabbi Yehoshua:  from the day the Temple was destroyed, there is no day without a curse, the dew has not descended for a blessing, and the flavor has departed from produce.  Rabbi Yose says: the fatness was also removed from produce. 
+Rabbi Shimon ben Elazar says: [the cessation of observation of the] purity laws has removed taste and fragrance, [the cessation of observation of] the tithes has removed the fatness of grain. But the Sages say: licentiousness and sorcery destroyed everything. 
+During the war with Vespasian they decreed against crowns worn by bridegrooms and against the bell.    During the war with Quietus they decreed against crowns worn by brides and that nobody should teach their child Greek.  During the final war they decreed that a bride should not go out in a palanquin inside the city, but our rabbis decreed that a bride may go out in a palanquin inside the city.    
+When Rabbi Meir died, the composers of metaphors ceased.  When Ben Azzai died, the diligent students [of Torah] ceased.  When Ben Zoma died, the expounders ceased.    When Rabbi Yehoshua died, goodness ceased from the world.   When Rabban Shimon ben Gamaliel died, locusts came and troubles multiplied.  When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased.  When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased.  When Rabbi Yose Katnuta died, the pious men (hasidim) ceased—and why was his name called Katnuta? Because he was the youngest of the pious men.    When Rabban Yohanan ben Zakkai died, the splendor of wisdom ceased.    When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished.  When Rabbi Ishmael ben Fabi died, the splendor of the priesthood died.  When Rabbi died, humility and fear of sin ceased.    Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful.  And nobody expounds, nobody seeks, and nobody asks.   Upon whom shall we depend? Upon our father who is in heaven.  Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased.  And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven.  In the footsteps of the Messiah insolence will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place [of scholars] will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about [begging] from place to place without anyone to take pity on them; the wisdom of the learned will rot, those who fear sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law—a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. R. Pinchas ben Yair says:  Quickness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to sanctity, sanctity leads to humility, humility leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit. And the Holy Spirit leads to the resuscitation of the dead, and the resuscitation of the dead leads to the coming of Elijah, may he be remembered for good, Amen.  
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+Mishnah Sotah
+משנה סוטה
+Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]
+https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI
+
+Mishnah Sotah
+
+
+
+Chapter 1
+
+<b>W</b>ENN <small>JEMAND SEINE</small> F<small>RAU VERWARNT</small><sup class="footnote-marker">1</sup><i class="footnote"> Inbezug auf den Verkehr mit einem fremden Manne.</i>, <small>SO VERWARNE ER SIE, WIE</small> R. E<small>LIE͑ZER SAGT, VOR ZWEI</small> Z<small>EUGEN</small><sup class="footnote-marker">2</sup><i class="footnote"> Nur dann kann er die Verdächtigungsanklage gegen sie erheben; cf. Num. 5,12ff.</i> <small>UND LASSE SIE TRINKEN</small><sup class="footnote-marker">3</sup><i class="footnote"> Das sog. Fluchwasser; cf. Num. 5,17ff.</i> <small>AUF</small> G<small>RUND EINES</small> Z<small>EUGEN ODER EIGENER</small> W<small>AHRNEHMUNG</small><sup class="footnote-marker">4</sup><i class="footnote"> Daß sie sich mit dem betreffenden Manne in einem verborgenen Räume aufgehalten hat.</i>. R. J<small>EHOŠUA͑ SAGT, ER VERWARNE SIE VOR ZWEI ZEUGEN UND LASSE SIE TRINKEN AUF</small> G<small>RUND ZWEIER</small> Z<small>EUGEN</small>.
+W<small>IE VERWARNT ER</small><sup class="footnote-marker">5</sup><i class="footnote"> Dh. welche Folgen hat die Verwarnung.</i> <small>SIE?</small> W<small>ENN ER IHR VOR ZWEI</small> Z<small>EUGEN</small> <small>GESAGT HAT, DASS SIE MIT JENEM</small> M<small>ANNE NICHT SPRECHE, UND SIE MIT IHM GESPROCHEN HAT, SO IST SIE IHREM</small> M<small>ANNE NOCH</small><sup class="footnote-marker">6</sup><i class="footnote"> Zum geschlechtlichen Verkehr.</i> <small>ERLAUBT, AUCH DARF SIE</small><sup class="footnote-marker">7</sup><i class="footnote"> Wenn ihr Mann Priester ist: dies ist nur den Priestern u. ihren legitimen Angehörigen erlaubt; cf. Num. 18,8ff.</i> H<small>EBE ESSEN</small>. G<small>ING SIE MIT IHM IN EINEN VERBORGENEN</small> R<small>AUM UND VERWEILTE DA DIE</small> D<small>AUER EINER</small> V<small>ERUNREINIGUNG</small><sup class="footnote-marker">8</sup><i class="footnote"> Eines geschlechtlichen Aktes, der weiter präzisiert wird.</i><small>, SO IST SIE IHREM</small> M<small>ANNE VERBOTEN, AUCH DARF SIE KEINE</small> H<small>EBE ESSEN</small>. S<small>TIRBT ER</small><sup class="footnote-marker">9</sup><i class="footnote"> Während der Verdächtigung, bevor sie das Fluchwasser getrunken hat.</i>, <small>SO IST AN IHR DIE</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">10</sup><i class="footnote"> Eigentlich Schuhabstreifung; cf. Bd. I S. 374 Anm. 1.</i><small>UND NICHT DIE</small> S<small>CHWAGEREHE</small><sup class="footnote-marker">11</sup><i class="footnote"> Eigentlich Schuhabstreifung; cf. Bd. I S. 374 Anm. 1.</i><small>ZU VOLLZIEHEN</small>.
+<b>F</b><small>OLGENDE</small><sup class="footnote-marker">12</sup><i class="footnote"> Ehebruchsverdächtigte Frau eines Priesters.</i><small>DÜRFEN KEINE</small> H<small>EBE ESSEN: DIE SAGT! SIE SEI FÜR IHN</small><sup class="footnote-marker">13</sup><i class="footnote"> Wenn sie den Ehebruch zugibt.</i><small>UNREIN, ÜBER DIE</small> Z<small>EUGEN BEKUNDEN, DASS SIE SICH VERUNREINIGT HABE, DIE SAGT, SIE WOLLE NICHT TRINKEN, DIE IHR</small> M<small>ANN NICHT TRINKEN LASSEN WILL, UND DIE IHR</small> M<small>ANN UNTERWEGS</small><sup class="footnote-marker">14</sup><i class="footnote"> Auf der Reise nach dem Gerichte.</i><small>BESCHLAFEN HAT</small>. <b>W</b><small>IE VERFÄHRT ER BOT IHR</small>? E<small>R BRINGT SIE ZUM</small> G<small>ERICHTE DES BETREFFENDEN</small> O<small>RTES, WO MAN IHM ZWEI</small> S<small>CHRIFTGELEHRTE MITGIBT, DAMIT ER IHR NICHT UNTERWEGS</small><sup class="footnote-marker">15</sup><i class="footnote"> Auf der Reise nach Jerusalem, wo das Trinkenlassen zu erfolgen hat.</i><small>BEIWOHNE</small>. R. J<small>EHUDA SAGT, IHR</small> M<small>ANN IST INBEZUG AUF SIE VERTRAUENSWÜRDIG</small>.
+<b>M</b><small>AN FÜHRT SIE VOR DAS HOHE</small> G<small>ERICHT IN</small> J<small>ERUŠALEM, UND DA SCHÜCHTERT MAN SIE EIN, WIE MAN</small> Z<small>EUGEN IN</small> T<small>ODESSTRAFSACHEN</small><sup class="footnote-marker">16</sup><i class="footnote"> Cf. Syn. Fol. 37a.</i><small>EINSCHÜCHTERT</small>. M<small>AN SPRICHT ZU IHR</small>: M<small>EINE</small> T<small>OCHTER, VIEL TUT DER</small> W<small>EIN, VIEL TUT DAS</small> S<small>CHERZEN, VIEL TUT DIE</small> J<small>UGEND, VIEL TUN BÖSE</small><sup class="footnote-marker">17</sup><i class="footnote"> Durch schlechten Einfluß.</i>N<small>ACHBARN</small>. T<small>U ES DOCH</small><sup class="footnote-marker">18</sup><i class="footnote"> Die Wahrheit eingestehen.</i><small>UM SEINES GROSSEN</small> N<small>AMENS WILLEN, DER IN</small> H<small>EILIGKEIT GESCHRIEBEN WORDEN IST, DASS ER NICHT DURCH DAS</small> F<small>LUCHWASSER VERWISCHT WERDE</small>. M<small>AN TRÄGT IHR</small> D<small>INGE</small><sup class="footnote-marker">19</sup><i class="footnote"> Sagen u. Erzählungen von den Frommen, um ihr Herz zu erweichen.</i><small>VOR, DIE ZU HÖREN SIE UND IHR GANZES VÄTERLICHES</small> H<small>AUS NICHT WÜRDIG IST</small>.
+S<small>AGT SIE, SIE SEI UNREIN, SO QUITTIERT SIE</small><sup class="footnote-marker">20</sup><i class="footnote"> Dh. sie muß darauf Verzicht leisten.</i> <small>IHRE</small> M<small>ORGENGABE UND GEHT LEER AUS;</small> SAGT SIE ABER, SIE SEI REIN, SO BRINGT MAN SIE NACH DEM O<small>STTORE AN DER</small> P<small>FORTE DES</small> N<small>IKANORTORES</small>. D<small>A LIESS MAN DIE</small> E<small>HEBRUCHSVERDÄCHTIGTEN TRINKEN UND REINIGTE MAN DIE</small> W<small>ÖCHNERINNEN UND DIE</small> A<small>USSÄTZIGEN</small>. D<small>ER</small> P<small>RIESTER ERFASST SIE AM</small> G<small>EWÄNDE, WENN ES ZERREISST, SO IST NICHTS DABEI, WENN ES SICH AUFTRENNT, SO IST NICHTS DABEI, SODASS ER IHR DEN</small> B<small>USEN ENTBLÖSST, UND LÖST IHR DAS</small> H<small>AAR AUF</small>. R. J<small>EHUDA SAGT, WENN SIE EINEN SCHÖNEN</small> B<small>USEN HAT, ENTBLÖSSE ER IHN NICHT, UND WENN SIE SCHÖNES</small> H<small>AAR HAT, SO LÖSE ER ES NICHT AUF</small>.
+I<small>ST SIE WEISS GEKLEIDET, SO KLEIDE ER SIE SCHWARZ, HAT SIE GOLDENEN</small> S<small>CHMUCK AN</small>, H<small>ALSKETTE</small>,O<small>HRRINGE</small>, F<small>INGERRINGE, SO</small> <small>NIMMT ER SIE IHR AB, UM SIE ZU VERUNZIEREN</small>. H<small>IERAUF HOLT ER EINEN BASTSTRICK</small><sup class="footnote-marker">21</sup><i class="footnote"> Nach dem jerusalemischen Talmud, einen ägyptischen Strick; weil sie nach den Sitten Ägyptens gehandelt hat.</i><small>UND BINDET IHN IHR OBERHALB DER</small> B<small>RÜSTE UM</small>. W<small>ER SIE ANSCHAUEN WILL, KOMME UND SCHAUE SIE AN, AUSGENOMMEN IHRE</small> S<small>KLAVEN UND IHRE</small> M<small>ÄGDE, WEIL DURCH SIE IHR</small> H<small>ERZ ERMUTIGT WIRD</small>. A<small>LLE</small> F<small>RAUEN DÜRFEN SIE ANSCHAUEN, DENN ES HEISST</small>:<sup class="footnote-marker">22</sup><i class="footnote"> Ez. 23,48.</i><i>alle Frauen sollen sich warnen lassen und nicht wie ihr Unzucht treiben</i>.
+<b>M</b><small>IT DEM</small> M<small>ASSE, MIT DEM EIN</small> M<small>ENSCH MISST, MISST MAN IHM</small>. S<small>IE HAT SICH ZUR</small> S<small>ÜNDE GEPUTZT, DAHER HAT</small> G<small>OTT SIE VERUNZIERT; SIE HAT SICH ZUR</small> S<small>ÜNDE ENTBLÖSST, DAHER HAT</small> G<small>OTT SIE BLOSSGESTELLT; SIE HAT DIE</small> S<small>ÜNDE MIT DER</small> H<small>ÜFTE BEGONNEN UND MIT DEM</small> B<small>AUCHE FORTGESETZT, DAHER WIRD ZUERST DIE</small> H<small>ÜFTE UND NACHHER DER</small> B<small>AUCH</small><sup class="footnote-marker">23</sup><i class="footnote"> Cf. Num. 5,21,22.</i>G<small>ESCHLAGEN, UND DER GANZE ÜBRIGE</small> K<small>ÖRPER ENTGEHT DEM NICHT</small>.
+<b>Š</b><small>IMŠON FOLGTE SEINEN</small> A<small>UGEN, DAHER STACHEN IHM DIE</small> P<small>ELIŠTIM DIE</small> A<small>UGEN AUS, WIE ES HEISST</small>:<sup class="footnote-marker">24</sup><i class="footnote"> Jud. 16,21.</i><i>da ergriffen ihn die Pelištim und stachen ihm die Augen aus</i>. A<small>BŠALOM WAR STOLZ AUF SEIN</small> H<small>AAR, DAHER BLIEB ER AN SEINEM</small> H<small>AARE HÄNGEN</small>. U<small>ND WEIL ER DIE ZEHN</small> K<small>EBSWEIBER SEINES</small> V<small>ATERS BESCHLIEF, STIESS MAN IHM ZEHN</small> L<small>ANZEN</small> <small>IN DEN</small> L<small>EIB</small><small>, WIE ES HEISST</small>:<sup class="footnote-marker">25</sup><i class="footnote"> iiSam. 18,15.</i><i>da umgaben ihn zehn Männer, Waffenträger Joabs</i>. U<small>ND WEIL ER DREI</small> H<small>ERZEN STAHL, DAS</small> H<small>ERZ SEINES</small> V<small>ATERS, DAS</small> H<small>ERZ DES</small> G<small>ERICHTES UND DAS</small> H<small>ERZ</small> J<small>ISRAÉLS, WIE ES HEISST</small>:<sup class="footnote-marker">26</sup><i class="footnote"> Ib. 15,6.</i><i>da stahl Abšalom das Herz der Männer Jisraéls</i>, <small>WURDEN IHM DREI</small> S<small>PIESSE</small> <small>INS</small> H<small>ERZ</small> <small>GESTOSSEN, WIE ES HEISST</small>:<sup class="footnote-marker">27</sup><i class="footnote"> Ib. 18,14.</i><i>er nahm drei Spieße in die Hand und stieß sie Abšalom ins Herz</i>. E<small>BENSO HINSICHTLICH DES</small> G<small>UTEN</small>.
+M<small>IRJAM WARTETE EINE</small> W<small>EILE FÜR</small> Moše<small>, WIE ES HEISST</small>:<sup class="footnote-marker">28</sup><i class="footnote"> Ex. 2,4.</i><i>seine Schwester stellte sich von fern</i>, <small>DAHER WARTETEN DIE</small> J<small>ISRAÉLITEN IN DER</small> W<small>ÜSTE SIEBEN</small> T<small>AGE AUF SIE, WIE ES HEISST</small>:<sup class="footnote-marker">29</sup><i class="footnote"> Num. 12,15.</i><i>das Volk aber zog nicht weiter, bis Mirjam wieder aufgenommen war</i>. J<small>OSEPH WAR ES BESCHIEDEN, SEINEN</small> V<small>ATER ZU BEGRABEN, UND UNTER SEINEN</small> B<small>RÜDERN GAB ES KEINEN BEDEUTENDEREN ALS IHN, WIE ES HEISST</small>:<sup class="footnote-marker">30</sup><i class="footnote"> Gen. 50,7</i><i>da zog Joseph hin, um seinen Vater zu begraben, und es zogen mit ihm Wagen und Reiter</i>, <small>UND AUCH DARIN GAB ES KEINEN BEDEUTENDEREN ALS</small> J<small>OSEPH, INDEM KEIN ANDERER ALS</small> M<small>OŠE SELBST SICH MIT IHM</small><sup class="footnote-marker">31</sup><i class="footnote"> Mit seiner Bestattung.</i><small>BEFASSTE</small>. M<small>OŠE WAREN DIE</small> G<small>EBEINE</small> J<small>OSEPHS BESCHIEDEN, UND IN</small> J<small>ISRAÉL GAB ES KEINEN BEDEUTENDEREN ALS IHN, WIE ES HEISST</small>:<sup class="footnote-marker">32</sup><i class="footnote"> Ex. 13,19.</i><i>da nahm Moše die Gebeine Josephs mit</i>, <small>UND AUCH DARIN GAB ES KEINEN BEDEUTENDEREN ALS</small> M<small>OŠE, INDEM</small> G<small>OTT SELBST SICH MIT IHM</small><sup class="footnote-marker">33</sup><i class="footnote"> Mit seiner Bestattung.</i>B<small>EFASSTE, WIE ES HEISST</small>:<sup class="footnote-marker">34</sup><i class="footnote"> Dt. 34,6.</i><i>und er begrub ihn im Tal</i>. U<small>ND NICHT VON</small> M<small>OŠE ALLEIN SAGTEN SIE ES, SONDERN AUCH VON ALLEN ANDEREN</small> F<small>ROMMEN, DENN ES HEISST</small>:<sup class="footnote-marker">35</sup><i class="footnote"> Jes. 58,8.</i><i>deine Gerechtigkeit wird vor dir hergehen, die Herrlichkeit des Herrn deinen Zug beschließen</i>.
+
+Chapter 2
+
+<b>E</b>R<sup class="footnote-marker">1</sup><i class="footnote"> Der Ehemann; cf. Num. 5,15.</i> <small>BRINGT DANN IHR</small> S<small>PEISOPFER IN EINEM</small> W<small>EIDENKORBE</small><sup class="footnote-marker">2</sup><i class="footnote"> Nach anderen ägyptischer Korb; cf. S. 23 Anm. 219.</i> <small>UND LEGT ES IHR IN DIE</small> H<small>ÄNDE, UM SIE ZU ERMÜDEN</small>. A<small>LLE</small> S<small>PEISOPFER BEGINNEN UND ENDEN IN</small> D<small>IENSTGEFÄSSEN, DIESES ABER BEGINNT IN EINEM</small> W<small>EIDENKORBE UND ENDET IN EINEM</small> D<small>IENSTGEFÄSSE</small>. A<small>LLE</small> S<small>PEISOPFER BENÖTIGEN DES</small> Ö<small>LS UND DES</small> W<small>EIHRAUCHS, DIESES ABER BENÖTIGT WEDER DES</small> Ö<small>LS NOCH DES</small> W<small>EIHRAUCHS</small>. A<small>LLE</small> S<small>PEISOPFER WERDEN AUS</small> W<small>EIZEN DARGEBRACHT, DIESES ABER AUS</small> G<small>ERSTE</small>. D<small>AS</small> S<small>PEISOPFER DER</small> S<small>CHWINGEGARBE WURDE ZWAR</small> <small>EBENFALLS</small> <small>AUS</small> G<small>ERSTE DARGEBRACHT, JEDOCH AUS GESIEBTEM</small> F<small>EINMEHL, DIESES ABER AUS</small> G<small>ROBMEHL</small>. R. G<small>AMLIÉL SAGTE</small>: W<small>IE IHR</small> B<small>ETRAGEN DEM EINES</small> V<small>IEHS GLEICHT, EBENSO BESTEHT AUCH IHR</small> O<small>PFER AUS</small> V<small>IEHFUTTER</small>.
+<b>E</b><small>R HOLT EINEN IRDENEN</small> B<small>ECHER UND SCHÜTTET DARIN EIN HALBES</small> L<small>OG</small> W<small>ASSER AUS DEM</small> W<small>ASCHBECKEN;</small> R. J<small>EHUDA SAGT, EIN</small> V<small>IERTEL</small><small>LOG</small>. W<small>IE ER HINSICHTLICH DES</small> S<small>CHRIFTSTÜCKES VERMINDERND</small><sup class="footnote-marker">3</sup><i class="footnote"> Cf. infra Fol. 17a.</i><small>IST, SO IST ER VERMINDERND AUCH HINSICHTLICH DES</small> W<small>ASSERS</small>. H<small>IERAUF TRITT ER IN DEN</small> T<small>EMPEL UND WENDET SICH NACH RECHTS; DA IST EINE EINE</small> E<small>LLE ZU EINER</small> E<small>LLE GROSSE</small> S<small>TELLE, AUF DER EINE</small> M<small>ARMORPLATTE SICH BEFINDET, IN DIE EIN</small> R<small>ING EINGELASSEN IST</small>. D<small>IESE HEBT ER HOCH, NIMMT ETWAS</small> E<small>RDE HERAUS UND TUT SOVIEL HINEIN, DASS SIE AUF DEM</small> W<small>ASSER ZU SEHEN IST, WIE ES HEISST</small>:<sup class="footnote-marker">4</sup><i class="footnote"> Num. 5,17.</i><i>der Priester nehme von der Erde, die sich am Fußboden des Zeltes befindet, und tue es in das Wasser</i>.
+<b>W</b><small>ENN ER ZUM</small> S<small>CHREIBEN DER</small> R<small>OLLE</small><sup class="footnote-marker">5</sup><i class="footnote"> Aus dem bezüglichen Abschnitte; cf. Num. 5,23.</i><small>KOMMT</small>, <small>SO BEGINNT ER MIT</small> F<small>OLGENDER</small> Stelle:  <sup class="footnote-marker">6</sup><i class="footnote"> Num. 5,19,20.</i><i>wenn kein Mann bei dir gelegen hat &amp;c. falls du aber ausgeschweift bist unter deinem Manne</i>. E<small>R SCHREIBE ABER NICHT</small> <small>DIE</small> W<small>ORTE</small>:<sup class="footnote-marker">7</sup><i class="footnote"> Ib. V. 21.</i><i>der Priester beschwöre die Frau</i>. F<small>ERNER SCHREIBE ER</small>:<sup class="footnote-marker">8</sup><i class="footnote"> Ib. V. 21.</i><i>der Herr mache dich zum Fluche und zum Schwure &amp;c</i>.<sup class="footnote-marker">9</sup><i class="footnote"> Ib. V. 22.</i><i>und es komme dieses fluchbringende Wasser in deinen Leib, daß der Bauch anschwelle und die Hüfte schwinde</i>. E<small>R SCHREIBE ABER NICHT</small> <small>DIE</small> W<small>ORTE</small>:<sup class="footnote-marker">10</sup><i class="footnote"> Ib. V. 22.</i><i>und die Frau spreche: Amen, Amen</i>. R. J<small>OSE SAGT</small>, <small>ER UNTERBRECHE</small><sup class="footnote-marker">11</sup><i class="footnote"> Die ganze bezügliche Schriftstelle durch Fortlassung der genannten Sätze.</i><small>NICHT</small>. R. J<small>EHUDA SAGT</small>, <small>ER SCHREIBE DIES ALLES ÜBERHAUPT NICHT</small>, <small>SONDERN NUR</small>: <i>der Herr mache dich zum Fluche und zum Schwure &amp;c</i>.<i> und es komme dieses fluchbringende Wasser in deinen Leib &amp;c</i>. E<small>R SCHREIBE ABER NICHT</small>: <i>und die Frau spreche: Amen, Amen</i>.
+<b>M</b><small>AN SCHREIBE ES WEDER AUF EINE</small> T<small>AFEL NOCH AUF</small> P<small>APIER NOCH AUF</small> D<small>IPHTHERA</small><sup class="footnote-marker">12</sup><i class="footnote"> Rohes, unbearbeitetes Pergament; cf. Bd. I S. 666 Anm. 32 u. Bd. IV S. 72 Anm. 4.</i>, <small>SONDERN AUF EINE</small> P<small>ERGAMENTROLLE</small>, <small>DENN ES HEISST</small>: <sup class="footnote-marker">13</sup><i class="footnote"> Num. 5,23.</i><i>auf ein Blatt</i><sup class="footnote-marker">14</sup><i class="footnote"> Mit <span dir="rtl">ספר</span> wird sonst auch die Torarolle bezeichnet, es ist daher wie zu dieser liniiertes Pergament erforderlich.</i>. M<small>AN SCHREIBE WEDER MIT</small> G<small>UMMI NOCH MIT</small> V<small>ITRIOL NOCH MIT SONST ETWAS</small> E<small>INDRINGENDEM</small>, <small>SONDERN NUR MIT</small> T<small>INTE</small>, <small>DENN ES HEISST</small>:<sup class="footnote-marker">15</sup><i class="footnote"> Num. 5,23.</i><i>und verwische</i>, <small>EINE</small> S<small>CHRIFT</small>, <small>DIE VERWISCHT WERDEN KANN</small>.
+<b>W</b><small>ORAUF SPRICHT SIE ZWEIMAL</small> A<small>MEN</small>? A<small>MEN AUF DIE</small> V<small>ERFLUCHUNG</small>, A<small>MEN AUF DEN</small> S<small>CHWUR</small>; A<small>MEN INBEZUG AUF DIESEN</small><sup class="footnote-marker">16</sup><i class="footnote"> Mit dem sie verdächtigt wird.</i>M<small>ANN</small>, A<small>MEN INBEZUG AUF EINEN ANDEREN</small> M<small>ANN</small>; A<small>MEN</small>, <small>DASS ICH NICHT ALS</small> V<small>ERLOBTE</small>, <small>ALS</small> V<small>ERHEIRATETE</small>, <small>ALS</small> A<small>NWÄRTERIN DER</small> S<small>CHWAGEREHE ODER ALS</small> H<small>EIMGEFÜHRTE</small><sup class="footnote-marker">17</sup><i class="footnote"> Vor der Beiwohnung des Schwagers; dies entspricht dem Zustande der Verlobten.</i><small>ABGESCHWEIFT BIN</small>; A<small>MEN</small>, <small>DASS ICH MICH NICHT VERUNREINIGT HABE</small>, <small>UND WENN ICH MICH VERUNREINIGT HABE</small>, <small>SO TREFFE SIE MICH</small>. R. M<small>EÍR ERKLÄRTE</small>: A<small>MEN</small>, <small>DASS ICH MICH NICHT VERUNREINIGT HABE</small>, A<small>MEN</small>,
+<small>DASS ICH MICH NICHT VERUNREINIGEN WERDE</small>. A<small>LLE STIMMEN ÜBEREIN</small>, <small>DASS ER NICHT AUF DIE</small> Z<small>EIT VOR DER</small> V<small>ERLOBUNG UND NACH DER</small> S<small>CHEIDUNG</small> B<small>EZUG NEHME</small>. W<small>ENN SIE SICH</small><sup class="footnote-marker">18</sup><i class="footnote"> Nach der Scheidung von ihrem Ehemanne.</i><small>MIT JEMANDEM VERBORGEN UND VERUNREINIGT HAT</small>, <small>UND ER SIE WIEDER HEIRATET</small>, <small>SO NIMMT ER DARAUF</small><sup class="footnote-marker">19</sup><i class="footnote"> Auf den Verkehr mit einem fremden Manne während der Zeit, wo sie von ihm geschieden war.</i><small>NICHT</small> B<small>EZUG</small>. D<small>IE</small> R<small>EGEL IST</small>: <small>WENN SIE DURCH DEN</small> B<small>EISCHLAF</small> <small>IHREM</small> E<small>HEMANNE</small> <small>NICHT VERBOTEN WIRD</small>, <small>SO NEHME ER DARAUF NICHT</small> B<small>EZUG</small>.
+
+Chapter 3
+
+<b>E</b>R<sup class="footnote-marker">1</sup><i class="footnote"> Nach mancher Ansicht der Priester, nach anderer dagegen der Ehemann.</i> <small>NIMMT IHR</small> S<small>PEISOPFER AUS DEM</small> W<small>EIDENKORBE</small>, <small>LEGT ES IN EIN</small> D<small>IENSTGEFÄSS UND GIBT ES IHR IN DIE</small> H<small>AND</small>, <small>SODANN LEGT DER</small> P<small>RIESTER SEINE</small> H<small>ÄNDE UNTER IHRE UND SCHWINGT ES</small>.
+E<small>R SCHWINGT ES</small>, <small>BRINGT ES HERAN</small><sup class="footnote-marker">2</sup><i class="footnote"> Zum Altar.</i>, <small>HEBT EINE</small> H<small>ANDVOLL AB UND RÄUCHERT SIE AUF</small>; <small>DAS</small> Z<small>URÜCKBLEIBENDE WIRD VON DEN</small> P<small>RIESTERN GEGESSEN</small>. Z<small>UERST LÄSST ER SIE TRINKEN UND NACHHER BRINGT ER IHR</small> S<small>PEISOPFER DAR</small>; R. Š<small>IMO͑N SAGT</small>, <small>ZUERST BRINGE ER IHR</small> S<small>PEISOPFER DAR</small>, <small>UND NACHHER LASSE ER SIE TRINKEN</small>, <small>DENN ES HEISST</small>: <sup class="footnote-marker">3</sup><i class="footnote"> Num. 5,26.</i><i>und nachher lasse er die Frau das Wasser trinken</i>, <small>JEDOCH SEI ES TAUGLICH</small>, <small>WENN ER SIE ZUERST TRINKEN LIESS UND NACHHER IHR SPEISOPFER DARBRINGT</small>.
+<b>W</b><small>ENN SIE BEVOR DIE</small> R<small>OLLE VERWISCHT WORDEN IST SAGT</small>, <small>SIE WOLLE NICHT TRINKEN</small>, <small>SO WIRD DIE</small> R<small>OLLE VERSTECKT UND IHR</small> S<small>PEISOPFER AUF DIE</small> A<small>SCHE GESTREUT</small>. I<small>HRE</small> R<small>OLLE IST NICHT MEHR BRAUCHBAR</small>, <small>DAMIT EINE ANDERE</small> E<small>HEBRUCHSVERDÄCHTIGTE TRINKEN ZU LASSEN</small>. W<small>ENN DIE</small> R<small>OLLE BEREITS VERWISCHT WORDEN IST UND SIE SAGT</small>, <small>SIE HABE SICH VERUNREINIGT</small>, <small>SO WIRD DAS</small> W<small>ASSER AUSGESCHÜTTET UND IHR</small> S<small>PEISOPFER AUF DIE</small> A<small>SCHE GESTREUT</small>. W<small>ENN DIE</small> R<small>OLLE BEREITS VERWISCHT WORDEN IST UND SIE SAGT</small>, <small>SIE WOLLE NICHT TRINKEN</small>, <small>SO WENDE MAN</small> G<small>EWALT AN UND ZWINGE SIE ZU TRINKEN</small>.
+K<small>AUM IST SIE MIT DEM</small> T<small>RINKEN FERTIG</small>, <small>SO WIRD IHR</small> G<small>ESICHT GELB</small>, <small>DIE</small> A<small>UGEN TRETEN HERVOR UND DIE</small> A<small>DERN SCHWELLEN IHR AN</small>. M<small>AN LÄSST SIE HINAUSBRINGEN</small>, <small>DAMIT SIE DEN</small> T<small>EMPELHOF NICHT VERUNREINIGE</small>. H<small>AT SIE EIN</small> V<small>ERDIENST</small>, <small>SO HÄLT ES</small> <small>DIE</small> W<small>IRKUNG</small><sup class="footnote-marker">4</sup><i class="footnote"> Des Fluchwassers; sie tritt nicht sofort ein.</i> <small>ZURÜCK</small>; <small>MANCHES</small> V<small>ERDIENST HÄLT SIE EIN</small> J<small>AHR ZURÜCK</small>, <small>MANCHES ZWEI</small> J<small>AHRE UND MANCHES DREI</small> J<small>AHRE</small>. H<small>IERAUS FOLGERTE</small> B<small>EN</small> A͑<small>ZAJ</small>, <small>DASS MAN VERPFLICHTET SEI</small>, <small>SEINE</small> T<small>OCHTER DIE</small> T<small>ORA ZU LEHREN</small>, <small>DAMIT SIE</small>, <small>WENN SIE TRINKEN MUSS</small>, <small>WISSE</small>, <small>DASS DAS</small> V<small>ERDIENST IHR BEISTEHE</small>. R. E<small>LIE͑ZER SAGTE</small>: W<small>ER SEINE</small> T<small>OCHTER DIE</small> T<small>ORA LEHRT</small>, <small>LEHRT SIE</small> A<small>USSCHWEIFUNG</small>. R. J<small>EHOŠUA͑ SAGTE</small>: E<small>INER</small> F<small>RAU IST EIN</small> K<small>AB</small><sup class="footnote-marker">5</sup><i class="footnote"> Naturalien für ihren Lebensunterhalt.</i><small>UND</small> A<small>USSCHWEIFUNG LIEBER ALS NEUN</small> K<small>AB UND</small> E<small>NTHALTSAMKEIT</small>. E<small>R PFLEGTE ZU SAGEN</small>: E<small>IN DUMMER</small> F<small>RÖMMLING</small>, <small>EIN LISTIGER</small> B<small>ÖSEWICHT</small>, <small>EINE PHARISÄISCHE</small><sup class="footnote-marker">6</sup><i class="footnote"> Die Bezeichnung Pharisäer wird hier u. auch weiter in der Bedeutung scheinheilig gebraucht; viell, in der obigen Bedeutung: die enthaltsame Frau, die in sexueller Beziehung völlig abstinent ist. Geiger (<span dir="rtl">אוצר נחמד</span> II p. 99) zitiert eine Lesart <span dir="rtl">אשה</span>. das ausgelassene Weib, jed. von Levysohn <span dir="rtl">אוצר הספרות</span> II p. 165) mit Recht als ganz unwahrscheinlich verworfen.</i>F<small>RAU UND DIE</small> S<small>CHLÄGE</small><sup class="footnote-marker">7</sup><i class="footnote"> Wird weiter erklärt.</i><small>DER</small> P<small>HARISÄER</small>, <small>DAS SIND DIEJENIGEN</small>, <small>DIE DIE</small> W<small>ELT ZUGRUNDE RICHTEN</small>.
+<b>R.</b> Š<small>IMO͑N SAGTE</small>: D<small>AS</small> V<small>ERDIENST HÄLT</small> <small>DIE</small> W<small>IRKUNG</small> <small>DES</small> F<small>LUCHWASSERS NICHT ZURÜCK</small>, <small>DENN WENN DU SAGST</small>, <small>DAS</small> V<small>ERDIENST HALTE</small> <small>DIE</small> W<small>IRKUNG</small> <small>DES</small> F<small>LUCHWASSERS ZURÜCK</small>, <small>SO TRÜBST DU</small> <small>DIE</small> B<small>EDEUTUNG</small> <small>DES</small> F<small>LUCHWASSERS BEI ALLEN</small> F<small>RAUEN</small>, <small>DIE ES TRINKEN MÜSSEN</small>, <small>UND BRINGST DIE REINEN</small>, <small>DIE ES GETRUNKEN HABEN</small>, <small>IN SCHLECHTEN</small> R<small>UF</small>, <small>DENN MAN WÜRDE SAGEN</small>, <small>SIE SEIEN UNREIN</small>, <small>NUR HALTE EIN</small> V<small>ERDIENST</small> <small>DIE</small> W<small>IRKUNG</small> <small>ZURÜCK</small>. R<small>ABBI SAGTE</small>: D<small>AS</small> V<small>ERDIENST HÄLT</small> <small>DIE</small> W<small>IRKUNG</small> <small>DES</small> F<small>LUCHWASSERS ZURÜCK</small>; <small>SIE GEBIERT NICHT UND GEDEIHT NICHT</small>, <small>VIELMEHR VERKÜMMERT SIE ALLMÄHLICH</small>, <small>BIS SIE ENDLICH DARAN STIRBT</small>.
+I<small>ST IHR</small> S<small>PEISOPFER VOR DER</small> H<small>EILIGUNG DURCH DAS</small> G<small>EFÄSS UNREIN GEWORDEN</small>, <small>SO IST ES GLEICH ALLEN ANDEREN</small> S<small>PEISOPFERN AUSZULÖSEN</small>, <small>UND WENN NACHDEM ES DURCH DAS</small> G<small>EFÄSS GEHEILIGT WORDEN IST</small>, <small>GLEICH ALLEN ANDEREN</small> S<small>PEISOPFERN ZU VERBRENNEN</small>. I<small>N FOLGENDEN</small> F<small>ÄLLEN</small> <small>IST IHR</small> S<small>PEISOPFER ZU VERBRENNEN</small>: <small>WENN SIE SAGT</small>, <small>SIE HABE SICH VERUNREINIGT</small>, <small>WENN</small> Z<small>EUGEN KOMMEN UND BEKUNDEN</small>, <small>DASS SIE SICH VERUNREINIGT HABE</small>, <small>WENN SIE SAGT</small>, <small>SIE WOLLE NICHT TRINKEN</small>, <small>WENN IHR</small> M<small>ANN SIE NICHT TRINKEN LASSEN WILL</small>, <small>UND WENN IHR</small> M<small>ANN SIE UNTERWEGS</small><sup class="footnote-marker">8</sup><i class="footnote"> Auf der Reise nach Jerušalem; cf. supra Fol. 8a.</i><small>BESCHLAFEN HAT</small>; <small>FERNER SIND DIE</small> S<small>PEISOPFER DERER</small>,<small>DIE MIT</small> P<small>RIESTERN VERHEIRATET SIND</small>, <small>ZU VERBRENNEN</small>.
+D<small>AS</small> S<small>PEISOPFER EINER MIT EINEM</small> P<small>RIESTER VERHEIRATETEN</small> J<small>ISRAÉLITIN IST ZU VERBRENNEN, UND DAS SPEISOPFER EINER MIT EINEM JISRAÉLITEN VERHEIRATETEN PRIESTERSTOCHTER IST ZU ESSEN.</small> WELCHEN UNTERSCHIED GIBT ES ZWISCHEN EINEM PRIESTER UND EINER PRIESTERSTOCHTER? DAS SPEISOPFER EINER PRIESTERSTOCHTER WIRD GEGESSEN UND DAS SPEISOPFER EINES P<small>RIESTERS WIRD NICHT GEGESSEN</small>; <small>EINE</small> P<small>RIESTERSTOCHTER WIRD</small><sup class="footnote-marker">9</sup><i class="footnote"> Durch die Heirat mit einer illegitimen Person; sie darf auch nach der Scheidung od. dem Tode ihres Mannes keine geheiligten Speisen mehr essen.</i><small>ENTWEIHT UND EIN</small> P<small>RIESTER WIRD NICHT</small><sup class="footnote-marker">10</sup><i class="footnote"> Wenn er eine ihm verbotene Frau (cf. Lev. 21,7) heiratet, so ist er nur während des Bestehens der Heirat für den Priesterdienst untauglich.</i><small>ENTWEIHT</small>; <small>EINE</small> P<small>RIESTERSTOCHTER DARF SICH AN</small> T<small>OTEN VERUNREINIGEN UND EIN</small> P<small>RIESTER DARF SICH AN</small> T<small>OTEN NICHT VERUNREINIGEN</small>; <small>EIN</small> P<small>RIESTER DARF</small> H<small>OCHHEILIGES ESSEN UND EINE</small> P<small>RIESTERSTOCHTER DARF</small> H<small>OCHHEILIGES NICHT ESSEN</small>.
+W<small>ELCHEN</small> U<small>NTERSCHIED GIBT ES ZWISCHEN EINEM</small> M<small>ANNE UND EINER</small> F<small>RAU</small>? E<small>IN MANN ENTBLÖSST DAS</small> H<small>AAR UND REISST DAS GEWAND</small><sup class="footnote-marker">11</sup><i class="footnote"> Wenn er aussätzig ist; cf. Lev. 13,45.</i><small>EIN</small>, <small>NICHT ABER ENTBLÖSST EINE</small> F<small>RAU DAS</small> H<small>AAR UND REISST DAS</small> G<small>EWAND EIN</small>; <small>EIN</small> M<small>ANN KANN SEINEM</small> S<small>OHNE EIN</small> G<small>ELÜBDE</small><sup class="footnote-marker">12</sup><i class="footnote"> Cf. Naz. 28b.</i><small>AUFERLEGEN</small>, <small>NICHT ABER KANN EINE</small> F<small>RAU IHREM</small> S<small>OHNE EIN</small> G<small>ELÜBDE AUFERLEGEN</small>; <small>EIN</small> M<small>ANN SCHERE SICH</small><sup class="footnote-marker">13</sup><i class="footnote"> Vgl. Bd. IV S. 565 Anm. 68.</i><small>FÜR DAS</small> N<small>AZIRAT SEINES</small> V<small>ATERS</small>, <small>NICHT ABER SCHERE SICH EINE</small> F<small>RAU FÜR DAS</small> N<small>AZIRAT IHRES</small> V<small>ATERS</small>; <small>EIN</small> M<small>ANN KANN SEINE</small> T<small>OCHTER VERKAUFEN</small>, <small>NICHT ABER KANN EINE</small> F<small>RAU IHRE</small> T<small>OCHTER VERKAUFEN</small>; <small>EIN</small> M<small>ANN RANN SEINE</small> T<small>OCHTER VERLOBEN</small>, <small>NICHT ABER KANN EINE</small> F<small>RAU IHRE</small> T<small>OCHTER VERLOBEN</small>; <small>EIN</small> M<small>ANN WIRD NACKT GESTEINIGT</small>, <small>NICHT ABER WIRD EINE</small> F<small>RAU NACKT GESTEINIGT</small>; <small>EIN</small> M<small>ANN WIRD</small><sup class="footnote-marker">14</sup><i class="footnote"> Nach der Hinrichtung; cf. Dt. 21,22.</i><small>AUFGEHÄNGT</small>, <small>NICHT ABER WIRD EINE</small> F<small>RAU AUFGEHÄNGT</small>; <small>EIN</small> M<small>ANN WIRD UM SEINEN DIEBSTAHL</small><sup class="footnote-marker">15</sup><i class="footnote"> Cf. Ex. 22,2.</i><small>ALS</small> S<small>KLAVE</small> <small>VERKAUFT</small>, <small>NICHT ABER WIRD EINE</small> F<small>RAU UM IHREN</small> D<small>IEBSTAHL VERKAUFT</small>.
+
+Chapter 4
+
+<b>D</b>IE V<small>ERLOBTE UND DIE</small> A<small>NWÄRTERIN DER</small> S<small>CHWAGEREHE TRINKEN NICHT</small><sup class="footnote-marker">1</sup><i class="footnote"> Das Fluchwasser; er kann ohne Prüfung von der Heirat zurücktreten.</i> <small>UND ERHALTEN NICHT DIE</small> M<small>ORGENGABE</small>, <small>DENN ES HEISST</small>: <sup class="footnote-marker">2</sup><i class="footnote"> Num. 5,29.</i><i>wenn eine Frau unter ihrem Manne abschweift</i>; <small>AUSGENOMMEN DIE</small> V<small>ERLOBTE UND DIE</small> A<small>NWÄRTERIN DER</small> S<small>CHWAGEREHE</small>. D<small>IE MIT DEM</small> H<small>OCHPRIESTER VERHEIRATETE</small> W<small>ITWE</small>, <small>DIE MIT EINEM GEMEINEN</small> P<small>RIESTER VERHEIRATETE</small> G<small>ESCHIEDENE ODER</small> Ḥ<small>ALUÇA</small>, <small>DAS MIT EINEM</small> J<small>ISRAÉLITEN VERHEIRATETE</small> H<small>URENKIND</small> ODER DIE N<small>ETHINA UND DIE MIT EINEM</small> H<small>URENKINDE ODER EINEM</small> N<small>ATHIN VERHEIRATETE</small> J<small>ISRAELITIN</small><sup class="footnote-marker">3</sup><i class="footnote"> Da deren Heirat verboten ist.</i> T<small>RINKEN NICHT UND ERHALTEN NICHT DIE</small> M<small>ORGENGABE</small>.
+F<small>OLGENDE TRINKEN NICHT UND ERHALTEN NICHT DIE</small> M<small>ORGENGABE</small>: <small>DIE SAGT</small>, <small>SIE HABE SICH VERUNREINIGT</small>, <small>VON DER</small> Z<small>EUGEN KOMMEN UND BEKUNDEN</small>, <small>SIE HABE SICH VERUNREINIGT</small>, <small>UND DIE SAGT</small>, <small>SIE WOLLE NICHT TRINKEN</small>. W<small>ENN IHR</small> M<small>ANN SAGT</small>, <small>ER WOLLE SIE NICHT TRINKEN LASSEN</small>, <small>UND WENN IHR</small> M<small>ANN SIE UNTERWEGS</small><sup class="footnote-marker">4</sup><i class="footnote"> Auf der Reise zum hohen Gericht in Jerušalem.</i> <small>BESCHLAFEN HAT</small>, <small>SO ERHÄLT SIE DIE</small> M<small>ORGENGABE UND BRAUCHT NICHT ZU TRINKEN</small>. S<small>TARBEN IHRE</small> M<small>ÄNNER BEVOR SIE GETRUNKEN HABEN</small>, <small>SO ERHALTEN SIE</small>, <small>WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT</small>, <small>DIE</small> M<small>ORGENGABE UND BRAUCHEN NICHT ZU TRINKEN</small>; <small>DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT</small>, <small>ENTWEDER</small><sup class="footnote-marker">5</sup><i class="footnote"> Dh. da sie nicht trinken, erhalten sie sie nicht.</i> <small>SIE TRINKEN ODER SIE ERHALTEN NICHT DIE</small> M<small>ORGENGABE</small>.
+D<small>IE VON EINEM ANDEREN</small> S<small>CHWANGERE</small><sup class="footnote-marker">6</sup><i class="footnote"> Wenn eine Schwangere verwitwet od. geschieden wird, so darf sie erst 2 Jahre nach der Geburt heiraten.</i> <small>ODER VON EINEM ANDEREN</small> S<small>ÄUGENDE TRINKT NICHT UND ERHÄLT NICHT DIE</small> M<small>ORGENGABE</small><sup class="footnote-marker">7</sup><i class="footnote"> Da die Heirat verboten ist.</i>– <small>SO</small> R. M<small>EÍR</small>; <small>DIE</small> W<small>EISEN SAGEN</small>, <small>ER KÖNNE SICH VON IHR TRENNEN UND SIE SPÄTER</small><sup class="footnote-marker">8</sup><i class="footnote"> Nach Ablauf der 2 Jahre; die Heirat ist daher eine zulässige u. das Gesetz von der Ehebruchsverdächtigten hat hierbei Geltung.</i> <small>WIEDER NEHMEN</small>. E<small>INE</small> Z<small>WITTERHAFTE</small><sup class="footnote-marker">9</sup><i class="footnote"> Wörtl. Widderartige, dh. der schon an den äußeren Formen u. der Stimme anzumerken ist, daß sie kein Vollweib u. daher unfruchtbar ist.</i>, A<small>LTE UND ZUM</small> G<small>EBÄREN</small> U<small>NGEEIGNETE</small><sup class="footnote-marker">10</sup><i class="footnote"> Die die Geburtsfähigkeit auf künstlichem Wege od. durch späte Heirat (cf. Bb. Fol. 119b) verloren hat.</i><small>ERHALTEN NICHT DIE</small> M<small>ORGENGABE UND TRINKEN</small><sup class="footnote-marker">11</sup><i class="footnote"> Da dem, der keine Kinder hat, die Heirat mit einer solchen verboten ist.</i><small>NICHT</small>. R. E<small>LEA͑ZAR SAGT</small>, <small>ER KÖNNE EINE ANDERE</small> F<small>RAU</small> N<small>EHMEN</small><sup class="footnote-marker">12</sup><i class="footnote"> Neben dieser; er braucht sich von dieser nicht scheiden zu lassen, somit hat bei ihr das Gesetz von der Ehebruchsverdächtigten Geltung.</i><small>UND MIT IHR DIE</small> F<small>ORTPFLANZUNG AUSÜBEN</small>. A<small>LLE ANDEREN</small> F<small>RAUEN MÜSSEN ENTWEDER TRINKEN ODER SIE ERHALTEN NICHT DIE</small> M<small>ORGENGABE</small>.
+D<small>IE</small> F<small>RAU EINES</small> P<small>RIESTERS MUSS TRINKEN UND IST</small><sup class="footnote-marker">13</sup><i class="footnote"> Wenn sie unschuldig befunden wird.</i><small>IHREM</small> M<small>ANNE ERLAUBT</small>. D<small>IE</small> F<small>RAU EINES</small> K<small>ASTRATEN</small><sup class="footnote-marker">14</sup><i class="footnote"> Der nach der Heirat kastriert worden ist.</i><small>MUSS TRINKEN</small>. D<small>IE</small> V<small>ERWARNUNG KANN INBEZUG AUF JEDEN</small> I<small>NZESTUÖSEN ERFOLGEN</small>, <small>AUSGENOMMEN EIN</small> M<small>INDERJÄHRIGER UND EINER</small>, <small>DER KEIN</small> M<small>ANN IST</small>.
+I<small>N FOLGENDEN</small> F<small>ÄLLEN VERWARNT DAS</small> G<small>ERICHT</small>: <small>WENN DER</small> E<small>HEMANN TAUBSTUMM</small>, <small>BLÖDSINNIG ODER IM</small> G<small>EFÄNGNISSE EINGESPERRT IST</small>. S<small>IE SAGTEN DIES NICHT</small>, <small>UM SIE TRINKEN ZU LASSEN</small>, <small>SONDERN UM SIE DER</small> M<small>ORGENGABE VERLUSTIG ZU MACHEN</small>. R. J<small>OSE SAGT</small>, <small>AUCH UM SIE TRINKEN ZU LASSEN</small>, <small>DENN WENN DER</small> E<small>HEMANN DAS</small> G<small>EFÄNGNIS VERLÄSST</small>, <small>LASSE ER SIE TRINKEN</small>.
+
+Chapter 5
+
+<b>W</b>IE <small>DAS</small> W<small>ASSER SIE PRÜFT</small>, <small>EBENSO PRÜFT DAS</small> W<small>ASSER IHN</small>, <small>DENN ES HEISST ZWEIMAL</small> <i>und es komme</i><sup class="footnote-marker">1</sup><i class="footnote"> Cf. Num. 5,24,27.</i>. W<small>IE SIE DEM</small> E<small>HEMANNE VERBOTEN IST</small>, <small>EBENSO IST SIE DEM</small> E<small>HEBRECHER VERBOTEN</small>, <small>DENN ES HEISST</small>: <sup class="footnote-marker">2</sup><i class="footnote"> Num. 5,29.</i><i>verunreinigt, und</i><sup class="footnote-marker">3</sup><i class="footnote"> Das ‘und’ ist überflüssig u. deutet auf noch einen, der ihr verboten wird.</i> <i>verunreinigt</i> – <small>SO</small> R. A͑<small>QIBA</small>. R. J<small>EHOŠUA͑ SAGTE</small>: S<small>O LEGTE ES</small> Z<small>EKHARJA B</small>. H<small>AQAÇAB AUS</small>. R<small>ABBI SAGTE</small>: I<small>N DIESEM</small> A<small>BSCHNITTE HEISST ES ZWEIMAL</small> <i>verunreinigt</i><sup class="footnote-marker">4</sup><i class="footnote"> Cf. VV. 14 u. 29; das 1. Mal im V. 13 wird hier nicht mitgezählt, da es an dieser Stelle wegen einer anderen Auslegung (cf. supra Fol. 2b) nötig ist.</i>, <small>EINMAL WEGEN DES</small> E<small>HEMANNES UND EINMAL WEGEN DES</small> E<small>HEBRECHERS</small>.
+A<small>N JENEM</small> T<small>AGE</small><sup class="footnote-marker">5</sup><i class="footnote"> An dem R. Elea͑zar b. A͑zarja zum Schuloberhaupte eingesetzt wurde; cf. Ber. Fol. 28a.</i> <small>TRUG</small> R. A͑<small>QIBA VOR</small>: <sup class="footnote-marker">6</sup><i class="footnote"> Lev. 11,33.</i><i>Jedes irdene Gefäß, in dessen Inneres etwas von ihnen hineinfällt, alles was im Inneren ist, sei unrein</i>; <small>ES HEISST NICHT</small> <i>wird unrein</i>, <small>SONDERN</small> <i>sei</i><sup class="footnote-marker">7</sup><i class="footnote"> Das Qal <span dir="rtl">וטְמָא</span> wird wohl als Pie͑l <span dir="rtl">וטְמָא</span> (macht unrein) gelesen.</i> <i>unrein</i>, <small>DASS ES ANDERES UNREIN MACHE</small>; <small>DIES LEHRT</small>, <small>DASS EIN ZWEIT</small><small>GRADIG UNREINES</small> B<small>ROT</small><sup class="footnote-marker">8</sup><i class="footnote"> Das irdene Gefäß ist erstgradig u. das darin befindliche Brot zweitgradig unrein.</i> <small>EIN ANDERES DRITTGRADIG UNREIN MACHE</small>. R. J<small>EHOŠUA͑ SPRACH</small>: W<small>ER NIMMT DIR</small>, R. J<small>OḤANAN B</small>. Z<small>AKKAJ</small>, <small>DEN</small> S<small>TAUB VON DEINEN</small> A<small>UGEN</small>! D<small>U SAGTEST</small>, <small>DEREINST WERDE EINE KOMMENDE</small> G<small>ENERATION DAS DRITT</small><small>GRADIG UNREINE</small> B<small>ROT</small><sup class="footnote-marker">9</sup><i class="footnote"> Das, was von der Sache berührt wird, die sich im irdenen Gefäße befindet, das durch ein unreines Tier unrein geworden ist. Unter ‘irdenes Gefäß’, von dem die Schrift spricht, wird der am häufigsten gebrauchte transportable Backofen verstanden, in dem in der Regel sich die gebackenen Brote befinden.</i> <small>ALS REIN ERKLÄREN</small>, <small>DA ES KEINEN</small> B<small>ELEG IN DER</small> T<small>ORA GIBT</small>, <small>DASS ES UNREIN SEI</small>, <small>WÄHREND NUN DEIN</small> S<small>CHÜLER</small> R. A͑<small>QIBA EINEN</small> S<small>CHRIFTVERS ANFÜHRT</small>, <small>DASS ES UNREIN SEI</small>, <small>DENN ES HEISST</small>: <i>alles, was in seinem Inneren ist, sei unrein</i>.
+A<small>N JENEM</small> T<small>AGE TRUG</small> R. A͑<small>QIBA VOR</small>:<sup class="footnote-marker">10</sup><i class="footnote"> Num. 35,5.</i><i>Und messet außerhalb der Stadt die östliche Seite zweitausend Ellen &amp;c</i>.; <small>DAGEGEN LAUTET EIN ANDERER</small> S<small>CHRIFTVERS</small>:<sup class="footnote-marker">11</sup><i class="footnote"> Ib. V. 4.</i><i>von der Mauer der Stadt nach außen hin tausend Ellen ringsum</i>. M<small>AN KANN JA NICHT TAUSEND</small> E<small>LLEN SAGEN</small>, <small>DA ES ZWEITAUSEND</small> E<small>LLEN HEISST</small>, <small>UND MAN KANN NICHT ZWEITAUSEND</small> E<small>LLEN SAGEN</small>, <small>DA ES TAUSEND</small> E<small>LLEN HEISST</small>; <small>WIE IST DIES ZU ERKLÄREN</small>? T<small>AUSEND</small> E<small>LLEN</small> V<small>ORPLATZ</small><sup class="footnote-marker">12</sup><i class="footnote"> Vor der Stadt, die zur Stadt gehörten, aber nicht bebaut werden durften.</i><small>UND ZWEITAUSEND</small> E<small>LLEN</small> Š<small>ABBATHGEBIET</small><sup class="footnote-marker">13</sup><i class="footnote"> Eine solche Strecke darf man am Šabbath außerhalb der Stadt gehen; dieses Areal gehörte jed. nicht mehr zur Levitenstadt.</i>. R. E<small>LIE͑ZER</small>, S<small>OHN</small> R. J<small>OSE DES</small> G<small>ALILÄERS</small>, <small>ERKLÄRTE</small>: T<small>AUSEND</small> E<small>LLEN</small> V<small>ORPLATZ UND ZWEITAUSEND</small> E<small>LLEN</small> F<small>ELDER UND</small> W<small>EINBERGE</small><sup class="footnote-marker">14</sup><i class="footnote"> Die zur Levitenstadt gehörten; von diesen 2000 Ellen mußten 1000 als Vorplatz frei bleiben.</i>.
+A<small>N JENEM</small> T<small>AGE TRUG</small> R. A͑<small>QIBA VOR</small>:<sup class="footnote-marker">15</sup><i class="footnote"> Ex. 1.</i><i>Damals sangen Moše und die Kinder Jisraél dem Herrn dieses Lied und sprachen also</i>; <small>DAS</small> W<small>ORT</small> <i>also</i> <small>IST JA ÜBERFLÜSSIG</small>, <small>UND WENN ES DENNOCH GESCHRIEBEN STEHT</small>, <small>SO LEHRT DIES</small>, <small>DASS</small> J<small>ISRAÉL NACH JEDEM</small> S<small>ATZE</small>, <small>DEN</small> M<small>OŠE VOM</small> L<small>IEDE SPRACH</small>, <small>EINFIEL</small>, <small>WIE BEIM</small> L<small>ESEN DES</small> L<small>OBLIEDES</small><sup class="footnote-marker">16</sup><i class="footnote"> Es wird vom Vorbeter vorgetragen, während die Gemeinde mit einem Haleluja einfällt.</i>. D<small>AHER HEISST ES</small> <i>also</i>. R. N<small>EḤEMJA SAGTE</small>: W<small>IE BEIM</small> L<small>ESEN DES</small> Š<small>EMA͑</small><sup class="footnote-marker">17</sup><i class="footnote"> Der Vorbeter beginnt zwar mit der Rezitation, die Gemeinde aber fällt nicht ein u. spricht ihm nicht nach, sondern liest gleichzeitig mit ihm.</i><small>UND NICHT WIE BEIM</small> L<small>ESEN DES</small> L<small>OBLIEDES</small>.
+A<small>N JENEM</small> T<small>AGE TRUG</small> R. J<small>EHOŠUA͑ B</small>. H<small>YRKANOS VOR</small>: I<small>JOB DIENTE DEM</small> H<small>EILIGEN</small>, <small>GEPRIESEN SEI ER</small>, <small>NUR AUS</small> L<small>IEBE</small>, <small>DENN ES HEISST</small>: <sup class="footnote-marker">18</sup><i class="footnote"> Ij. 13,15.</i><i>wenn er mich auch tötet, zu ihm hoffe ich</i>. W<small>ENN ES ABER NOCH IMMER ZWEIFELHAFT SEIN SOLLTE</small>, <small>OB DIES</small> ‘<small>ZU IHM HOFFE ICH</small>’ <small>ODER</small> ‘<small>HOFFE ICH NICHT</small>’ <small>BEDEUTE</small><sup class="footnote-marker">19</sup><i class="footnote"> Da das Kethib <span dir="rtl">לא</span> hat, nach dem Qeri aber <span dir="rtl">לו</span> zu lesen ist.</i>, <small>SO HEISST ES</small>:<sup class="footnote-marker">20</sup><i class="footnote"> Ij. 27,5.</i><i>bis ich verscheide, lasse ich von meiner Unschuld nicht</i>. D<small>IES LEHRT</small>, <small>DASS ER AUS</small> L<small>IEBE HANDELTE</small>. R. J<small>EHOŠUA͑ SPRACH</small>: W<small>ER NIMMT DIR</small>, R. J<small>OḤANAN B</small>. Z<small>AKKAJ</small>, <small>DEN</small> S<small>TAUB VON DEINEN</small> A<small>UGEN</small>!? W<small>ÄHREND DEINES GANZEN</small> L<small>EBENS LEHRTEST DU</small>, I<small>JOB DIENTE</small> G<small>OTT NUR AUS</small> F<small>URCHT</small>, <small>DENN ES HEISST</small>:<sup class="footnote-marker">21</sup><i class="footnote"> Ib. 1,1.</i><i>ein unschuldiger Mann, redlich, gottesfürchtig, und das Böse meidend</i>, <small>UND NUN LEHRT</small> J<small>EHOŠUA͑</small>, <small>EIN</small> S<small>CHÜLER DEINES</small> S<small>CHÜLERS</small>, <small>DASS ER DIES AUS</small> L<small>IEBE TAT</small>.
+
+Chapter 6
+
+<b>W</b>ENN <small>JEMAND SEINE</small> F<small>RAU VERWARNT UND SIE SICH DARAUF VERBORGEN</small><sup class="footnote-marker">1</sup><i class="footnote"> Mit dem betreffenden Manne.</i> <small>HAT</small>, <small>SO LASSE ER SICH</small><sup class="footnote-marker">2</sup><i class="footnote"> Falls er sie das Fluchwasser nicht trinken lassen will.</i>, <small>SELBST WENN ER ES VON EINEM FLIEGENDEN</small> V<small>OGEL ERFAHREN HAT</small>, <small>VON IHR SCHEIDEN UND GEBE IHR DIE</small> M<small>ORGENGABE</small> – <small>SO</small> R. E<small>LIE͑ZER</small>. R. J<small>EHOŠUA͑ SAGT</small>, <small>NUR WENN</small> M<small>ONDSPINNERINNEN SICH ÜBER SIE UNTERHALTEN</small><sup class="footnote-marker">3</sup><i class="footnote"> Wenn ihr Ehebruch Stadtgespräch ist.</i>.
+W<small>ENN EIN EINZELNER</small> Z<small>EUGE BEKUNDET</small>, <small>ER HABE GESEHEN</small>, <small>DASS SIE SICH VERUNREINIGT HAT</small>, <small>SO TRINKE SIE NICHT</small><sup class="footnote-marker">4</sup><i class="footnote"> Sie gilt als des Ehebruches überführt u. verliert ihre Morgengabe.</i>. U<small>ND NOCH MEHR</small>, <small>SELBST EIN</small> S<small>KLAVE UND SELBST EINE</small> M<small>AGD SIND GLAUBWÜRDIG</small>, <small>AUCH SIE IHRER</small> M<small>ORGENGABE VERLUSTIG ZU MACHEN</small>. I<small>HRE</small> S<small>CHWIEGERMUTTER</small>, <small>DIE</small> T<small>OCHTER IHRER</small> S<small>CHWIEGERMUTTER</small>, <small>IHRE</small> N<small>EBENBUHLERIN</small><sup class="footnote-marker">5</sup><i class="footnote"> Die Frau ihres Mannes.</i>, <small>IHRE</small> S<small>CHWÄGERIN</small><sup class="footnote-marker">6</sup><i class="footnote"> Die Frau des Bruders ihres Mannes, die, wenn der Bruder ihres Mannes kinderlos stirbt, ihre Nebenbuhlerin werden kann.</i> <small>UND DIE</small> T<small>OCHTER IHRES</small> M<small>ANNES SIND GLAUBWÜRDIG</small>, <small>JEDOCH NICHT SIE IHRER</small> M<small>ORGENGABE VERLUSTIG</small><sup class="footnote-marker">7</sup><i class="footnote"> Weil sie gegen sie gehässig sind; cf. Jab. Fol. 117a.</i> <small>ZU MACHEN</small>, <small>SONDERN DASS SIE NICHT TRINKE</small>.
+M<small>AN KÖNNTE FOLGERN</small>: <small>WENN DAS ERSTE</small> Z<small>EUGNIS</small><sup class="footnote-marker">8</sup><i class="footnote"> Daß sie sich mit jemandem verborgen hat.</i>, <small>DAS SIE NICHT FÜR IMMER VERBOTEN</small><sup class="footnote-marker">9</sup><i class="footnote"> Sie wird nur durch das Fluchwasser geprüft.</i> <small>MACHT</small>, <small>DURCH WENIGER ALS ZWEI</small> Z<small>EUGEN NICHT GÜLTIG IST</small>, <small>UM WIEVIEL WENIGER IST DAS LETZTE</small> Z<small>EUGNIS</small><sup class="footnote-marker">10</sup><i class="footnote"> Über den Ehebruch.</i>, <small>DAS SIE FÜR IMMER VERBOTEN MACHT</small>, <small>DURCH WENIGER ALS ZWEI</small> Z<small>EUGEN GÜLTIG</small>, <small>DAHER HEISST ES</small>:<sup class="footnote-marker">11</sup><i class="footnote"> Num. 5,13.</i><i>und ein Zeuge gegen sie nicht da ist</i>, <small>IRGEND EIN</small> Z<small>EUGNIS GEGEN SIE</small>. D<small>EMNACH KÖNNTE MAN</small> <small>EINEN</small> S<small>CHLUSS</small> <small>VOM</small> S<small>CHWEREREN AUF DAS</small> L<small>EICHTERE HINSICHTLICH DES ERSTEN</small>Z<small>EUGNISSES FOLGERN</small>: <small>WENN DAS LETZTE</small> Z<small>EUGNIS</small>, <small>DAS SIE FÜR IMMER VERBOTEN MACHT</small>, <small>DURCH EINEN</small> Z<small>EUGEN GÜLTIG IST</small>, <small>UM WIEVIEL MEHR IST DAS ERSTE</small> Z<small>EUGNIS</small>, <small>DAS SIE NICHT FÜR IMMER VERBOTEN MACHT</small>, <small>DURCH EINEN</small> Z<small>EUGEN GÜLTIG</small>, <small>DAHER HEISST ES</small>:<sup class="footnote-marker">12</sup><i class="footnote"> Dt. 24,1.</i><i>denn er hat an ihr etwas Schändliches gefunden</i>, <small>UND DORT</small><sup class="footnote-marker">13</sup><i class="footnote"> Ib. 19,15.</i><small>HEISST ES</small>: <i>durch zwei Zeugen &amp;c. soll etwas bestätigt werden</i>, <small>WIE DORT DURCH ZWEI</small>, <small>EBENSO AUCH HIER DURCH ZWEI</small>.
+W<small>ENN EIN</small> Z<small>EUGE SAGT</small>, <small>SIE HABE SICH VERUNREINIGT</small>, <small>UND EINER SAGT</small>, <small>SIE HABE SICH NICHT VERUNREINIGT</small>, <small>WENN EINE</small> F<small>RAU SAGT</small>, <small>SIE HABE SICH VERUNREINIGT</small>, <small>UND EINE</small> F<small>RAU SAGT</small>, <small>SIE HABE SICH NICHT VERUNREINIGT</small>, <small>SO MUSS SIE TRINKEN</small>; <small>WENN EINER SAGT</small>, <small>SIE HABE SICH VERUNREINIGT</small>, <small>UND ZWEI SAGEN</small>, <small>SIE HABE SICH NICHT VERUNREINIGT</small><sup class="footnote-marker">14</sup><i class="footnote"> Dh. zur Zeit, wo der Zeuge es gesehen haben will, sodaß der Zweifel bestehen bleibt.</i>, <small>SO MUSS SIE TRINKEN</small>; <small>WENN ZWEI SAGEN</small>, <small>SIE HABE SICH VERUNREINIGT</small>, <small>UND EINER SAGT</small>, <small>SIE HABE SICH NICHT VERUNREINIGT</small>, <small>SO TRINKE SIE NICHT</small><sup class="footnote-marker">15</sup><i class="footnote"> Das Zeugnis des einen ist hinfällig u. sie ist durch die 2 Zeugen überführt.</i>.
+
+Chapter 7
+
+<b>F</b>OLGENDES <small>DARF IN JEDER</small> S<small>PRACHE GESPROCHEN WERDEN</small>: <small>DER</small> A<small>BSCHNITT VON DER</small> E<small>HEBRUCHSVERDÄCHTIGTEN</small>, <small>DAS</small> B<small>EKENNTNIS DES</small> Z<small>EHNTEN</small><sup class="footnote-marker">1</sup><i class="footnote"> Beim Ablauf der Frist für die Entrichtung desselben; cf. Dt. 26,12ff.</i>, <small>DAS</small> Š<small>EMA͑</small>, <small>DAS</small> <small>TÄGLICHE</small> G<small>EBET</small>, <small>DER</small> T<small>ISCHSEGEN</small><sup class="footnote-marker">2</sup><i class="footnote"> Cf. Ber. Fol. 45a.</i>, <small>DER</small> Z<small>EUGNISEID</small><sup class="footnote-marker">3</sup><i class="footnote"> Cf. Seb. Fol. 2a Anm. 1.</i> <small>UND DER</small> D<small>EPOSITENEID</small><sup class="footnote-marker">4</sup><i class="footnote"> Od. Beweiseid; cf. ib. Fol 36b.</i>.
+F<small>OLGENDES MUSS IN DER</small> H<small>EILIGENSPRACHE GESPROCHEN WERDEN</small>: <small>DER</small> A<small>BSCHNITT VON DEN</small> E<small>RSTLINGEN</small><sup class="footnote-marker">5</sup><i class="footnote"> Bei der Darbringung derselben; cf. Dt. 26,2ff.</i>, <small>DIE</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">6</sup><i class="footnote"> Die bei der Ablehnung der Schwagerehe zu sprechenden Formeln; cf. Dt. 25,9.</i>, <small>DIE</small> S<small>EGEN UND DIE</small> F<small>LÜCHE</small><sup class="footnote-marker">7</sup><i class="footnote"> Die die Jisraéliten beim Überschreiten des Jarden sprachen; cf. Dt. 211ff.</i>, <small>DER</small> P<small>RIESTERSEGEN</small><sup class="footnote-marker">8</sup><i class="footnote"> Cf. Num. 6,23ff.</i>, <small>DER</small> S<small>EGEN DES</small> H<small>OCHPRIESTERS</small><sup class="footnote-marker">9</sup><i class="footnote"> Am Versöhnungstage.</i>, <small>DER</small> K<small>ÖNIGSABSCHNITT</small><sup class="footnote-marker">10</sup><i class="footnote"> Den er am Ausgange des Hüttenfestes vorzutragen hatte; ausführlicheres weiter.</i>, <small>DER</small> A<small>BSCHNITT VOM GENICKBROCHENEN</small> K<small>ALBE</small><sup class="footnote-marker">11</sup><i class="footnote"> Bei einem unaufgeklärten Morde; cf. Dt. 21,1ff.</i>, <small>UND DIE</small> R<small>EDE DES</small> F<small>ELDPRIESTERS AN DAS</small> V<small>OLK</small><sup class="footnote-marker">12</sup><i class="footnote"> Cf. Dt. 20,2ff.</i>.
+D<small>ER</small> A<small>BSCHNITT VON DEN</small> E<small>RSTLINGEN</small>, <small>DENN ES HEISST</small>:<sup class="footnote-marker">13</sup><i class="footnote"> Dt. 26,5.</i><i>du sollst anheben und sprechen vor dem Herrn, deinem Gott</i>, <small>UND DORT</small><sup class="footnote-marker">14</sup><i class="footnote"> Ib. 27,14.</i><small>HEISST ES</small>: <i>die Leviten sollen anheben und sprechen</i>; <small>WIE DORT IN DER</small> H<small>EILIGENSPRACHE</small>, <small>EBENSO HIERBEI IN DER</small> H<small>EILIGENSPRACHE</small>.
+D<small>IE</small> Ḥ<small>ALIÇA</small>, <small>DENN ES HEISST</small>:<sup class="footnote-marker">15</sup><i class="footnote"> Ib. 25,9.</i><i>sie soll anheben und sprechen</i>, <small>UND DORT HEISST ES</small>: <i>die Leviten sollen anheben und sprechen</i>; <small>WIE DORT IN DER</small> H<small>EILIGENSPRACHE</small>, <small>EBENSO HIERBEI IN DER</small> H<small>EILIGENSPRACHE</small>. R. J<small>EHUDA ERKLÄRTE</small>: E<small>S HEISST</small>: <i>sie soll anheben und sprechen: also</i>, <small>SIE MUSS DIESEN</small> W<small>ORTLAUT</small><sup class="footnote-marker">16</sup><i class="footnote"> Das W. ‘also’ gehört zwar zum folgenden Satz, jed. wird es andeutungsweise auf den vorangehenden bezogen.</i><small>SPRECHEN</small>.
+D<small>IE</small> S<small>EGEN UND DIE</small> F<small>LÜCHE</small>. A<small>LS DIE</small> J<small>ISRAÉLITEN DEN</small> J<small>ARDEN ÜBERSCHRITTEN UND ZUM</small> B<small>ERGE</small> G<small>ERIZIM UND DEM</small> B<small>ERGE</small> É<small>BAL IN</small> Š<small>OMRON KAMEN</small>. D<small>IESE BEFANDEN SICH BEI</small> Š<small>EKHEM NEBEN DEM</small> T<small>EREBINTHENHAIN</small> M<small>ORE</small>, <small>DENN VON DIESEM HEISST ES</small>:<sup class="footnote-marker">17</sup><i class="footnote"> Dt. 11,30.</i><i>sie sind jenseits des Jarden</i><sup class="footnote-marker">18</sup><i class="footnote"> Weiter folgt: neben dem Terebinthenhaine More.</i><i>&amp;c</i>. <small>UND DORT</small><sup class="footnote-marker">19</sup><i class="footnote"> Gen. 12,6.</i><small>HEISST ES</small>: <i>und Abram durchzog das Land bis an den Ort Šekhem, bis an den Terebinthenhain More</i>; <small>WIE DORT MIT</small> T<small>EREBINTHENHAIN</small> M<small>ORE</small> Š<small>EKHEM BEZEICHNET IST</small>, <small>EBENSO IST AUCH HIER MIT</small> T<small>EREBINTHENHAIN</small> M<small>ORE</small> Š<small>EKHEM BEZEICHNET</small>. S<small>ECHS</small> S<small>TÄMME STIEGEN AUF DIE</small> S<small>PITZE DES</small> B<small>ERGES</small> G<small>ERIZIM UND SECHS</small> S<small>TÄMME STIEGEN AUF DIE</small> S<small>PITZE DES</small> B<small>ERGES</small> É<small>BAL</small>, <small>WÄHREND DIE</small> P<small>RIESTER UND DIE</small> L<small>EVITEN MIT DER</small> B<small>UNDES</small><small>LADE UNTEN IN DER</small> M<small>ITTE STEHEN BLIEBEN</small>. D<small>IE</small> P<small>RIESTER UMGABEN DIE</small> B<small>UNDES</small><small>LADE</small>, <small>DIE</small> L<small>EVITEN DIE</small> P<small>RIESTER</small>, <small>UND GANZ</small> J<small>ISRAÉL BEFAND SICH AN DER EINEN UND AN DER ANDEREN</small> S<small>EITE</small>, <small>WIE ES HEISST</small>:<sup class="footnote-marker">20</sup><i class="footnote"> Jos. 8,33.</i><i>und ganz Jisraél, seine Ältesten, seine Beamten und seine Richter standen zu beiden Seiten der Lade &amp;c</i>. S<small>IE WANDTEN DAS</small> G<small>ESICHT GEGEN DEN</small> B<small>ERG</small> G<small>ERIZIM UND BEGANNEN MIT DEM</small> S<small>EGEN</small>: G<small>ESEGNET SEI DER</small> M<small>ANN</small>, <small>DER KEIN GESCHNITZTES UND KEIN GEGOSSENES</small> G<small>ÖTZENBILD MACHT</small>. U<small>ND DIESE UND JENE ANTWORTETEN</small>: A<small>MEN</small>. H<small>IERAUF WANDTEN SIE DAS</small> G<small>ESICHT GEGEN DEN</small> B<small>ERG</small> É<small>BAL UND BEGANNEN MIT DEM</small> F<small>LUCHE</small>:<sup class="footnote-marker">21</sup><i class="footnote"> Dt. 27,15.</i><i>Verflucht sei der Mann, der ein geschnitztes oder gegossenes Götzenbild macht</i>. U<small>ND DIESE UND JENE ANTWORTETEN</small>: A<small>MEN</small>. U<small>ND SO BEENDETEN SIE DIE</small> S<small>EGEN UND DIE</small> F<small>LÜCHE</small>. A<small>LSDANN HOLTEN SIE DIE</small> S<small>TEINE</small>, <small>ERRICHTETEN DEN</small> A<small>LTAR</small>, <small>BESTRICHEN IHN MIT</small> K<small>ALK UND SCHRIEBEN DARAUF DIE</small> W<small>ORTE DER</small> T<small>ORA IN DEN SIEBZIG</small> S<small>PRACHEN</small>, <small>WIE ES HEISST</small>:<sup class="footnote-marker">22</sup><i class="footnote"> Ib. V. 8.</i><i>deutlich und gut</i>. H<small>IERAUF NAHMEN SIE DIE</small> S<small>TEINE</small><sup class="footnote-marker">23</sup><i class="footnote"> Nachdem sie auf dem Altar geopfert hatten, nahmen sie ihn auseinander.</i><small>UND KAMEN</small> UND ÜBERNACHTETEN AUF IHREM P<small>LATZE</small><sup class="footnote-marker">24</sup><i class="footnote"> In Gilgal, wo sie ihn wiederum errichteten; cf. Jos. Kap. 4.</i>.
+<b>D</b><small>ER</small> P<small>RIESTERSEGEN WIRD IN DER</small> P<small>ROVINZ IN DREI</small> V<small>ERSEN</small><sup class="footnote-marker">25</sup><i class="footnote"> Wie er in der Schrift (Num. 6,24,25,26) geteilt ist; nach jedem Verse antwortet das Publikum Amen, während, wie weiter erklärt wird, im Tempel das Amen nicht gesprochen wird.</i><small>GESPROCHEN, IM</small> T<small>EMPEL ABER IN EINEM</small> V<small>ERSE</small>.  I<small>M</small> T<small>EMPEL SPRECHEN SIE DEN</small> G<small>OTTESNAMEN SO AUS,</small> WIE ER GESCHRIEBEN IST, IN DER P<small>ROVINZ ABER IN DER</small>U<small>MNENNUNG</small><sup class="footnote-marker">26</sup><i class="footnote"> Das Tetragramm (<span dir="rtl">יהוה</span>) wird Adonaj gesprochen.</i>. I<small>N DER</small> P<small>ROVINZ ERHEBEN DIE</small> P<small>RIESTER</small><sup class="footnote-marker">27</sup><i class="footnote"> Beim Sprechen des Priestersegens.</i><small>DIE</small> H<small>ÄNDE BIS GEGEN DIE</small> S<small>CHULTERN, IM</small> T<small>EMPEL ABER ÜBER DEN</small> K<small>OPF, AUSGENOMMEN DER</small> H<small>OCHPRIESTER, WEIL ER DIE</small> H<small>ÄNDE NICHT ÜBER DAS</small> S<small>TIRNBLATT</small><sup class="footnote-marker">28</sup><i class="footnote"> Auf dem der Gottesname sich befand; cf. Ex. 28,36.</i> <small>ERHEBEN DARF</small>. R. J<small>EHUDA SAGT, AUCH DER</small> H<small>OCHPRIESTER ERHEBE DIE</small> <i>H<small>ÄNDE ÜBER DAS</small> S<small>TIRNBLATT, DENN ES HEISST</small></i> :<sup class="footnote-marker">29</sup><i class="footnote"> Lev. 9,22.</i><i>und Ahron erhob seine Hände gegen das Volk und segnete es</i>.
+<b>W</b><small>IE ERFOLGEN DIE</small> S<small>EGENSSPRÜCHE DES</small> H<small>OCHPRIESTERS</small>? D<small>ER</small> S<small>YNAGOGENDIENER NIMMT DIE</small> T<small>ORAROLLE UND REICHT SIE DEM</small> S<small>YNAGOGENVORSTEHER, DER</small> S<small>YNAGOGENVORSTEHER REICHT SIE DEM</small> P<small>RIESTERPRÄSES, DER</small> P<small>RIESTERPRÄSES REICHT SIE DEM</small> H<small>OCHPRIESTER,</small> UND DER H<small>OCHPRIESTER STEHT AUF, NIMMT SIE IN</small> E<small>MPFANG UND LIEST VOR</small> <small>DIE</small> A<small>BSCHNITTE</small><sup class="footnote-marker">30</sup><i class="footnote"> Lev. 16,1.</i>‘N<small>ACH DEM</small> T<small>ODE’ UND</small><sup class="footnote-marker">31</sup><i class="footnote"> Ib. 23,27.</i>‘A<small>BER AM ZEHNTEN</small>’. D<small>ARAUF ROLLT ER DIE</small> T<small>ORAROLLE ZUSAMMEN, NIMMT SIE AN SEINEN</small> B<small>USEN UND SPRICHT</small>: M<small>EHR ALS ICH EUCH VORGELESEN HABE, STEHT DARIN GESCHRIEBEN</small>. D<small>EN</small> A<small>BSCHNITT</small><sup class="footnote-marker">32</sup><i class="footnote"> Num. 29,7.</i>‘A<small>M ZEHNTEN</small>’<small> IM</small> B<small>UCHE</small> N<small>UMERI LIEST ER AUSWENDIG</small> UND SPRICHT DARAUF ACHT S<small>EGENSSPRÜCHE: ÜBER DIE</small> T<small>ORA, ÜBER DEN</small> T<small>EMPELDIENST, EINEN</small> D<small>ANKSEGEN, ÜBER DIE</small> S<small>ÜNDENVERGEBUNG, ÜBER DEN</small> T<small>EMPEL, ÜBER</small> J<small>ISRAÉL, FÜR DIE</small> P<small>RIESTER, FÜR</small> J<small>ERUŠALEM</small><sup class="footnote-marker">33</sup><i class="footnote"> Die W.e ‘über Jerušalem’ fehlen in Handschriften, dem jerušalemischen Talmud u. der Mišna separata; tatsächlich wird hier von 8 Segenssprüchen gesprochen.</i><small>UND ÜBER DAS ÜBRIGE</small> G<small>EBET</small>.
+<b>W</b><small>IE DER</small> K<small>ÖNIGSABSCHNITT?</small> A<small>M</small> A<small>USGANGE DES ERSTEN</small> T<small>AGES DES</small> H<small>ÜTTEN</small><small>FESTES</small>, <small>BEI</small> B<small>EGINN DES</small><small> ACHTEN, AM</small> E<small>NDE DES SIEBENTEN, ERRICHTET MAN FÜR IHN IM</small> T<small>EMPELHOFE EINE</small> T<small>RIBÜNE AUS</small> H<small>OLZ, AUF DER ER</small> P<small>LATZ NIMMT, WIE ES HEISST:</small><sup class="footnote-marker">34</sup><i class="footnote"> Dt. 31,10.</i><i>nach Ablauf von sieben Jahren, zur Zeit &amp;c</i>. D<small>ER</small> S<small>YNAGOGENDIENER NIMMT DIE</small> T<small>ORAROLLE UND REICHT SIE DEM</small> S<small>YNAGOGENVORSTEHER, DER</small> S<small>YNAGOGENVORSTEHER REICHT SIE DEM</small> P<small>RIESTERPRÄSES, DER</small> P<small>RIESTERPRÄSES REICHT SIE DEM</small> H<small>OCHPRIESTER UND DER</small> H<small>OCHPRIESTER REICHT SIE DEM</small> K<small>ÖNIGE; DER</small> K<small>ÖNIG STEHT DANN AUF, NIMMT SIE IN</small> E<small>MPFANG UND LIEST SITZEND VOR</small>. D<small>ER</small> K<small>ÖNIG</small> A<small>GRIPPA STAND AUF, NAHM SIE IN</small> E<small>MPFANG UND LAS STEHEND VOR, UND DIE</small> W<small>EISEN LOBTEN IHN DIESERHALB</small>. A<small>LS ER HERANREICHTE</small> <small>ZUM</small> S<small>CHRIFTVERSE</small>:<sup class="footnote-marker">35</sup><i class="footnote"> Ib. 17,15.</i><i>du darfst über dick keinen Fremdling zum Könige einsetzen</i>, <small>FOLSSEN</small> T<small>RÄNEN</small><sup class="footnote-marker">36</sup><i class="footnote"> Weil er väterlicherseits nicht von Juden abstammte.</i> <small>AUS SEINEN</small> A<small>UGEN</small>. D<small>A SPRACHEN SIE ZU IHM</small>: S<small>EI GETROST</small>, A<small>GRIPPA, DU BIST UNSER</small> B<small>RUDER, DU BIST UNSER</small> B<small>RUDER</small>. E<small>R LIEST VOM</small> B<small>EGINNE DES</small> D<small>EUTERONOMIUMS BIS</small> <small>ZUM</small> A<small>BSCHNITTE</small><sup class="footnote-marker">37</sup><i class="footnote"> Dt. 6,4ff.</i>‘<i>Höre</i>’, <small>DIE</small> A<small>BSCHNITTE</small> ‘H<small>ÖRE</small>’,<sup class="footnote-marker">38</sup><i class="footnote"> Ib. 11,13ff.</i> ‘W<small>ENN DU HÖREN WIRST’</small>,<sup class="footnote-marker">39</sup><i class="footnote"> Ib. 14,22ff.</i>‘D<small>EN</small> Z<small>EHNTEN SOLLST DU ENTRICHTEN</small>’,<sup class="footnote-marker">40</sup><i class="footnote"> Ib. 26,12ff.</i>‘W<small>ENN DU BEENDET HAST DEN</small> Z<small>EHNTEN ZU ENTRICHTEN’, DEN</small> K<small>ÖNIGSABSCHNITT UND DIE</small> S<small>EGEN UND DIE</small> F<small>LÜCHE, UND BEENDET DEN GANZEN</small> A<small>BSCHNITT</small>. D<small>IE</small> S<small>EGENSSPRÜCHE, DIE DER</small> H<small>OCHPRIESTER SPRICHT, SPRICHT AUCH DER</small> K<small>ÖNIG, NUR ERWÄHNT ER DES</small> F<small>ESTES ANSTATT DER</small> S<small>ÜNDENVERGEBUNG</small><sup class="footnote-marker">41</sup><i class="footnote"> Da er sie am Feste, der Hochpriester aber am Versöhnungstage spricht.</i>.
+
+Chapter 8
+
+<b>W</b>ENN <small>DER</small> F<small>ELDPRIESTER ZUM</small> V<small>OLKE REDET, SO REDET ER IN DER</small> H<small>EILIGENSPRACHE, DENN ES HEISST</small> : <sup class="footnote-marker">1</sup><i class="footnote"> Dt. 20,2.</i><i>wenn ihr zum Kampfe hintretet, so trete der Priester vor</i>, <small>DAS IST DER</small> F<small>ELDPRIESTER;</small> <i>und rede zum Volke</i>, <small>IN DER</small> H<small>EILIGENSPRACHE</small>. <sup class="footnote-marker">2</sup><i class="footnote"> Ib. V. 3.</i><i>Er spreche zu ihnen: Höre, Jisraél &amp;c. gegen eure Feinde;</i> <small>NICHT ETWA GEGEN EURE</small> B<small>RÜDER</small>. N<small>ICHT</small> J<small>EHUDA GEGEN ŠIMO͑N ODER ŠIMO͑N GEGEN</small> B<small>INJAMIN, DIE, WENN EINER IN DIE</small> H<small>ÄNDE DES ANDEREN FÄLLT</small><sup class="footnote-marker">3</sup><i class="footnote"> Wörtl. wenn ihr in ihre Hände fällt, sie mit euch Erbarmen haben.</i>, <small>MIT EINANDER</small> E<small>RBARMEN HABEN, WIE ES HEISST</small> :<sup class="footnote-marker">4</sup><i class="footnote"> iiChr. 28,15.</i><i>da erhoben sich die namentlich genannten Männer und nahmen sich der Gefangenen an und kleideten all die Nackten unter ihnen aus der Beute; sie bekleideten sie, beschuhten sie, speisten sie, tränkten sie, salbten sie und brachten sie, die Matten auf Eseln, nach Jeriḥo, der Palmenstadt, zu ihren Brüdern, und kehrten nach Šomron zurück</i> &amp;c. I<small>HR ZIEHT GEGEN EURE</small> F<small>EINDE, UND WENN IHR IN IHRE</small> H<small>ÄNDE FALLET, HABEN SIE KEIN</small> E<small>RBARMEN MIT EUCH</small>. <sup class="footnote-marker">5</sup><i class="footnote"> Ib. V. 3.</i><i>Es werde euer Herz nicht zag, fürchtet euch nicht, seid nicht bestürzt &amp;c. Es werde euer Herz nicht zag</i>, <small>VOR DEM</small> G<small>EWIEHER DER</small> R<small>OSSE UND DEM</small> B<small>LINKEN DER</small> S<small>CHWERTER;</small> <i>fürchtet euch nicht</i>, <small>VOR DEM</small> G<small>ERASSEL DER</small> S<small>CHILDE UND DEM</small> H<small>ERANSTRÖMEN DER</small> K<small>RIEGER;</small> <i>seid nicht bestürzt</i>, <small>VOR DEM</small> S<small>CHALL DER</small> B<small>LASHÖRNER;</small> <i>zittert nicht</i>, <small>VOR DER</small> S<small>TIMME DES</small> G<small>ELÄRMS</small>. <sup class="footnote-marker">6</sup><i class="footnote"> Dt. 20,4.</i><i>Denn es ist der Herr, euer Gott, der mit euch zieht;</i> <small>SIE KOMMEN</small> <small>GESTÜTZT</small><small> AUF DEN</small> S<small>IEG EINES</small> M<small>ENSCEHN AUS</small> F<small>LEISCH UND</small> B<small>LUT, IHR ABER KOMMT</small> <small>GESTÜTZT</small><small> AUF DEN</small> S<small>IEG</small> G<small>OTTES</small>. D<small>IE</small> P<small>ELIŠTIM KAMEN</small> <small>GESTÜTZT</small><small> AUF DEN SIEG GOLIATHS, UND DAS ENDE WAR, DASS ER DURCH DAS SCHWERT FIEL UND SIE MIT IHM FIELEN. DIE A͑MMONITER KAMEN</small> <small>GESTÜTZT</small><small> AUF DEN</small> S<small>IEG</small> Š<small>OBAKHS, UND DAS</small> E<small>NDE WAR, DASS ER DURCH DAS</small> S<small>CHWERT FIEL UND SIE MIT IHM FIELEN; NICHT SO ABER IHR</small>. <i>Denn es ist der Herr, euer Gott, der mit euch zieht, um für euch zu streiten &amp;c</i>., <small>DAS IST DIE</small> A<small>BTEILUNG DER</small> B<small>UNDESLADE</small>.
+<sup class="footnote-marker">7</sup><i class="footnote"> Dt. 20,5.</i> <b><i>U</i></b><i>und die Beamten sollen zum Volke also reden: jeder Mann, der ein neues Haus gebaut und es noch nicht eingeweiht hat, gehe und kehre heim &amp;c</i>. E<small>INERLEI OB ER EINEN</small> S<small>TROHSTALL, EINEN</small> R<small>INDERSTALL, EINEN</small> H<small>OLZSTALL ODER EINEN</small> S<small>PEICHER GEBAUT HAT; EINERLEI OB GEBAUT, GEKAUFT, GEERBT ODER ALS</small> G<small>ESCHENK ERHALTEN</small>. <sup class="footnote-marker">8</sup><i class="footnote"> Ib. V. 6.</i><i>Und jeder Mann, der einen Weinberg gepflanzt und ihn noch nicht ausgeweiht hat &amp;c</i>. E<small>INERLEI OB ER EINEN</small> W<small>EINBERG ODER FÜNF</small> O<small>BSTBÄUME GEPFLANZT HAT, ODER SOGAR ETWAS VON DEN FÜNF</small> A<small>RTEN</small><sup class="footnote-marker">9</sup><i class="footnote"> Getreide; auch diese zählen mit.</i>; E<small>INERLEI OB GEPFLANZT, GESENKT ODER GEPFROPFT</small>; <small>EINERLEI OB GEKAUFT, GEERBT ODER ALS</small> G<small>ESCHENK ERHALTEN</small>. <sup class="footnote-marker">10</sup><i class="footnote"> Dt. 20,7.</i><i>Und jeder Mann, der sich eine Frau verlobt hat &amp;c</i>. E<small>INERLEI OB EINE</small> J<small>UNGFRAU ODER EINE</small> W<small>ITWE ODER AUCH NUR EINE</small> E<small>HESCHWÄGERIN; UND SELBST WENN ER NUR GEHÖRT HAT, DASS SEIN</small> B<small>RUDER IM</small> K<small>RIEGE GEFALLEN</small><sup class="footnote-marker">11</sup><i class="footnote"> Sodaß ihm die Frau desselben zufällt.</i><small>SEI, KEHRE ER HEIM</small>. D<small>IESE ADLE HÖREN VOM</small> P<small>RIESTER DIE</small> K<small>RIEGSBESTIMMUNGEN UND KEHREN UM; SIE LIEFERN</small> W<small>ASSER UND</small> P<small>ROVIANT UND BAUEN DIE</small> S<small>TRASSEN</small>.
+F<small>OLGENDE KEHREN NICHT UM: WER EIN</small> T<small>ORHÄUSCHEN, EINE</small> H<small>ALLE ODER EINE</small> V<small>ERANDA GEBAUT, VIER</small> O<small>BSTBÄUME ODER FÜNF LEERE</small> B<small>ÄUME GEPFLANZT, ODER SEINE</small> G<small>ESCHIEDENE WIEDERUM GEHEIRATET HAT</small>. W<small>ENN DER</small> H<small>OCHPRIESTER EINE</small> W<small>ITWE, EIN GEMEINER</small> P<small>RIESTER EINE</small> G<small>ESCHIEDENE ODER EINE</small> Ḥ<small>ALUÇA</small>, <small>EIN</small> J<small>ISRAÉLIT EIN</small> H<small>URENKIND ODER EINE</small> N<small>ETHINA, ODER EIN</small> H<small>URENKIND ODER EIN</small> N<small>ATHIN EINE</small> J<small>ISRAÉLITIN GEHEIRATET HAT, SO KEHRE ER NICHT</small><sup class="footnote-marker">12</sup><i class="footnote"> Da die Heirat verboten u. somit ungültig ist.</i><small>UM</small>. R. J<small>EHUDA SAGT, AUCH WER EIN</small> H<small>AUS WIEDERAUFGEBAUT HAT, KEHRE NICHT UM. R</small>. E<small>LIÉZER SAGT, AUCH WER EIN</small> H<small>AUS AUS</small> Z<small>IEGELSTEINEN IN ŠARON</small><sup class="footnote-marker">13</sup><i class="footnote"> Es hatte einen sandigen Boden u. die Häuser wurden nur provisorisch gebaut.</i><small>GEBAUT HAT, KEHRE NICHT UM</small>.
+F<small>OLGENDE VERLASSEN IHREN</small> P<small>LATZ ÜBERHAUPT NICHT: WER EIN</small> H<small>AUS GEBAUT UND EINGEWEIHT, WER EINEN</small> W<small>EINBERG GEPFLANZT UND AUSGEWEIHT, WER SEINE</small> V<small>ERLOBTE GEHEIRATET, UND WER SEINE</small> S<small>CHWÄGERIN HEIMGEFÜHRT HAT, DENN ES HEISST</small>:<sup class="footnote-marker">14</sup><i class="footnote"> Dt. 24,5.</i><i>frei sei er für ein Jahr für sein Haus. Für sein Haus</i>, <small>WEGEN SEINES</small> H<small>AUSES</small>; <i>sei er</i>, <small>WEGEN SEINES</small> W<small>EINBERGES</small>; <i>und erfreue seine</i> <small>WEGEN SEINER</small> F<small>RAU;</small> <i>die er genommen hat</i>, <small>DIES SGHLIESST DIE</small> E<small>HESGHWÄGERIN EIN</small>.  D<small>IESE BRAUCHEN WEDER</small> W<small>ASSER UND</small> P<small>ROVIANT ZU LIEFERN NOCH DIE</small> S<small>TRASSEN ZU BAUEN</small>.
+<b><i>D</i></b><i>ie Beamten sollen fortfahren und zum Volke reden &amp;c</i>.<i> R. <small>A͑QIBA</small></i> <small>ERKLÄRTE</small>:<sup class="footnote-marker">15</sup><i class="footnote"> Ib. 20,8.</i><i>Der furchtsam und zaghaften Herzens ist</i>, <small>DEM</small> W<small>ORTLAUTE GEMÄSS, DER NICHT IN DEN</small> S<small>CHLACHTREIHEN STEHEN UND EIN GEZÜCKTES</small> S<small>CHWERT SEHEN KANN</small>. R. J<small>OSE DER</small> G<small>ALILÄER ERKLÄRTE :</small> <i>Der furchtsam und zaghaften Herzens ist</i>, <small>DER SICH VOR SEINEN</small> S<small>ÜNDEN FÜRCHTET; DIE</small> T<small>ORA HAT IHM DAMIT</small><sup class="footnote-marker">16</sup><i class="footnote"> Mit diesen Fällen, in welchen man vom Kriegsplatze umkehre; man führt seine Rückkehr darauf zurück.</i><small>EINEN</small> V<small>ORWAND GEGEBEN, UMKEHREN ZU KÖNNEN</small>. R. J<small>OSE SAGTE :</small> W<small>ENN EIN</small> H<small>OCHPRIESTER EINE</small> W<small>ITWE, EIN GEMEINER</small> P<small>RIESTER EINE</small> G<small>ESCHIEDENE ODER EINE</small> H<small>ALUÇA, EIN</small> J<small>ISRAÉLIT EIN</small> H<small>URENKIND ODER EINE</small> N<small>ETHINA, ODER EIN</small> H<small>URENKIND ODER EIN</small> N<small>ETHIN EINE</small> J<small>ISRAÉLITIN</small> <small>GEHEIRATET HAT</small>, <small>SO HEISST</small><sup class="footnote-marker">17</sup><i class="footnote"> Da er eine Sünde begangen hat.</i><small>DIES :</small> <i>der furchtsam und zaghaften Herzens ist</i>.<sup class="footnote-marker">18</sup><i class="footnote"> Dt. 20,9.</i>
+<i>Und wenn die Beamten fertig sind mit ihrer Ansprache an das Volk, so sollen die Truppenführer Musterung halten an der Spitze des Volkes</i>. A<small>M</small> N<small>ACHTRABE DES</small> V<small>OLKES STELLT MAN VORN UND HINTEN TAPFERE</small> L<small>EUTE AUF MIT EISERNEN</small> Ä<small>XTEN IN IHREN</small> H<small>ÄNDEN, UND WENN JEMAND UMKEHREN</small><small>WILL, SO HABEN SIE DAS</small> R<small>ECHT, IHM DIE</small> S<small>CHENKEL ZU ZERSCHLAGEN,</small> DENN DIE N<small>IEDERLAGE IST DER</small> B<small>EGINN DER</small> F<small>LUCHT, WIE ES HEISST</small>:<sup class="footnote-marker">19</sup><i class="footnote"> iSam. 4,17.</i><i>Jisraél ist vor den Pelištim geflohen, und auch eine große Niederlage traf das Volk</i>; <small>FERNER HEISST ES</small>:<sup class="footnote-marker">20</sup><i class="footnote"> Ib. 31,1.</i><i>und die Männer Jisraéls flohen vor den Pelištim und Erschlagene fielen &amp; c.</i>
+D<small>IES GILT NUR VON FREIWILLIGEN</small> K<small>RIEGEN, BEI</small> K<small>RIEGEN DES</small> G<small>EBOTES ABER MÜSSEN ALLE AUSZIEHEN, SELBST DER</small> B<small>RÄUTIGAM AUS SEINEM</small> G<small>EMACHE UND DIE</small> B<small>RAUT AUS IHREM</small> B<small>ALDACHIN</small>. R. J<small>EHUDA SAGTE:</small> D<small>IES GILT NUR VON DEN</small> K<small>RIEGEN DES</small> G<small>EBOTES, BEI</small> K<small>RIEGEN DER</small> P<small>FLICHT ABER MÜSSEN ALLE AUSZIEHEN, SELBST DER</small> B<small>RÄUTIGAM AUS SEINEM</small> G<small>EMACHE UND DIE</small> B<small>RAUT AUS IHREM</small> B<small>ALDACHIN</small>.
+
+Chapter 9
+
+<b>D</b>ER A<small>BSCHNITT VOM</small><small> GENICKBROCHENEN</small> K<small>ALBE IN DER</small> H<small>EILIGENSPRACHE, DENN ES HEISST</small>:<sup class="footnote-marker">1</sup><i class="footnote"> Dt. 22.</i><i>wenn ein Erschlagener gefunden wird auf der Erde &amp;c., so sollen deine Ältesten und deine Richter hinausgehen</i>. <i> Es <small>GEHEN DREI VOM HOHEN</small> G<small>ERICHTE IN</small> J<small>ERUŠALEM HINAUS;</small></i> R. J<small>EHUDA SAGT, FÜNF, DENN ES HEISST:</small> <i>deine Ältesten</i>, <small>ZWEI</small>, <i>und deine Richter</i>,<small> ZWEI, UND DA DAS</small> G<small>ERICHT NICHT AUS EINER GERADEN</small> Z<small>AHL</small> <small>ZUSAMMENGESETZT</small> <small>SEIN DARF, SO KOMMT NOCH EINER HINZU</small>.
+W<small>IRD ER IN EINEM</small> S<small>TEINHAUFEN VERSTECKT, AN EINEM</small> B<small>AUME HÄNGEND ODER AUF DEM</small> W<small>ASSER SCHWIMMEND GEFUNDEN, SO ERFOLGT DAS</small> G<small>ENICKBRECHEN NICHT, DENN ES HEISST:</small> <i>auf der Erde</i>, <small>NICHT ABER IN EINEM</small> S<small>TEINHAUFEN VERSTECKT;</small> <i>liegend</i>, <small>NICHT ABER AN EINEM</small> B<small>AUME HANGEND;</small> <i>auf dem Felde</i>.  <small>NICHT ABER IM</small> W<small>ASSER SCHWIMMEND</small>. W<small>IRD ER NAHE DER</small> G<small>RENZE, NEBEN EINER</small> S<small>TADT, DEREN MEISTE</small> E<small>INWOHNER</small> N<small>ICHTJUDEN SIND, ODER NEBEN EINER</small> S<small>TADT, IN DER KEIN</small> G<small>ERICHT VORHANDEN IST, GEFUNDEN, SO ERFOLGT DAS</small> G<small>ENICKBRECHEN NICHT</small>. M<small>AN MESSE</small><sup class="footnote-marker">2</sup><i class="footnote"> Die Entfernung zur nächsten Stadt; cf. Dt. 21,2.</i><small> NUR NACH EINER</small> S<small>TADT, IN DER EIN</small> G<small>ERICHT VORHANDEN IST</small>.  <b>W</b><small>IRD ER GENAU ZWISCHEN ZWEI</small> S<small>TÄDTEN GEFUNDEN, SO BRINGEN BEIDE ZWEI</small> K<small>ÄLBER</small> – <small>SO</small> R. E<small>LIE͑ZER</small>. J<small>ERUŠALEM BRINGT DAS GENICKBROCHENE</small> K<small>ALB NICHT</small>.
+W<small>ENN DER</small> K<small>OPF AN EINER</small> S<small>TELLE UND DER</small> R<small>UMPF AN EINER ANDEREN</small> S<small>TELLE GEFUNDEN WIRD, SO BRINGE MAN DEN</small> K<small>OPF ZUM</small> R<small>UMPFE</small> – so R. E<small>LIE͑ZER;</small> R. A ͑<small>QIBA SAGT, DEN</small> R<small>UMPF ZUM</small> K<small>OPFE</small>.
+V<small>ON WO AUS MISST MAN?</small> R. E<small>LIE͑ZER SAGT, VON SEINEM</small> N<small>ABEL</small>, R. A͑<small>QIBA SAGT, VON SEINER</small> N<small>ASE</small>, R. <small>ELIE͑ZER B</small>. J<small>A ͑QOB SAGT, VON DER</small> S<small>TELLE, AN DER ER</small> E<small>RSCHLAGENER WORDEN IST, VON SEINEM</small> H<small>ALSE</small>.
+<b>S</b><small>OBALD DIE</small> Ä<small>LTESTEN VON</small> J<small>ERUŠALEM SICH VERABSCHIEDET HABEN UND FORTGEGANGEN SIND, HOLEN DIE</small> Ä<small>LTESTEN DER BETREFFENDEN</small> S<small>TADT EIN</small> R<small>INDERKALB, DAS NOCH NICHT AM</small> J<small>OCHE GEZOGEN HAT, DAS ABER DURCH EIN</small> G<small>EBRECHEN NICHT UNTAUGLICH WIRD, UND BRINGEN ES IN EIN FELSIGES</small> T<small>AL HINAB</small>. ‘F<small>ELSIG</small>’,<small> SINNGEMÄSS: HART; JEDOCH IST ES ZULÄSSIG, AUCH WENN ES NICHT FELSIG IST</small>. D<small>A BRICHT MAN IHM VON HINTEN DAS</small> G<small>ENICK MIT EINEM</small> H<small>ACKEMESSER</small>. D<small>IESE</small> S<small>TELLE DARF NICHT MEHR BESÄT UND BEARBEITET WERDEN, WOHL ABER DARF MAN DA</small> F<small>LACHS HECHELN UND</small> S<small>TEINE HAUEN</small>.
+D<small>IE</small> Ä<small>LTESTEN DIESER</small> S<small>TADT WASCHEN DIE</small> H<small>ÄNDE MIT</small> W<small>ASSER AN DER</small> S<small>TELLE, WO DAS</small> G<small>ENICKBRECHEN DES</small> K<small>ALBES ERFOLGT IST, UND SPRECHEN</small> :<sup class="footnote-marker">3</sup><i class="footnote"> Dt. 21,7.</i><i>Unsere Hände haben dieses Blut nicht vergossen und unsere Augen haben nichts gesehen</i><small></small>. K<small>ÖNNTE ES UNS DENN IN DEN</small> S<small>INN KOMMEN, DASS DIE ÄLTESTEN DES</small> G<small>ERICHTES</small> B<small>LUT VERGIESSEN!?</small> V<small>IELMEHR: NICHT IST ER AN UNS HERANGETRETEN UND HABEN WIR IHN OHNE</small> N<small>AHRUNG ABGEWIESEN</small>, <small>NICHT HABEN WIR IHN GESEHEN UND OHNE</small> G<small>ELEIT GELASSEN</small>. D<small>IE</small> P<small>RIESTER SPRECHEN DANN:</small><sup class="footnote-marker">4</sup><i class="footnote"> Ib. V. 8.</i><i>Vergib deinem Volke Jisraél, das du erlöst hast, o Herr, und gib nicht unschuldiges Blut in die Mitte deines Volkes Jisraél</i>. D<small>IE</small> W<small>ORTE</small> :<sup class="footnote-marker">5</sup><i class="footnote"> Ib. V. 8.</i><i>das Blut soll ihnen vergeben werden</i>, <small>BRAUCHEN SIE NICHT ZU SPRECHEN, VIELMEHR VERKÜNDET ES IHNEN DER HEILIGE</small> G<small>EIST: WENN IHR DIES TUT, SO WIRD EUCH DAS</small> B<small>LUT VERGEBEN</small>.
+<b>W</b><small>IRD DER</small> T<small>OTSCHLÄGER ENTDECKT, BEVOR MAN DEM</small> K<small>ALBE DAS</small> G<small>ENICK GEBROCHEN HAT, SO KOMME ES WIEDER IN DIE</small> H<small>ERDE UND</small> W<small>EIDE, WENN ABER NACHDEM IHM DAS</small> G<small>ENICK GEBROCHEN WORDEN IST, SO IST ES AN DER</small> S<small>TELLE ZU BEGRABEN, DENN ES WURDE VON VORNHEREIN WEGEN DES</small> Z<small>WEIFELS DARGEBRACHT, UND DIE</small> S<small>ÜHNE DES</small> Z<small>WEIFELS IST NUN VOLLZOGEN</small>.  W<small>ENN DEM</small> K<small>ALBE DAS</small> G<small>ENICK GEBROCHEN WORDEN IST UND DARAUF DER</small> T<small>OTSCHLÄGER ENTDECKT WIRD, SO IST ER HINZURICHTEN</small>.
+W<small>ENN EIN</small> Z<small>EUGE SAGT: ICH HABE DEN</small> T<small>OTSCHLÄGER GESEHEN, UND EINER SAGT: DU HAST IHN NICHT GESEHEN, WENN EINE</small> F<small>RAU SAGT: ICH HABE IHN GESEHEN, UND EINE ANDERE SAGT: DU HAST IHN NICHT GESEHEN, SO ERFOLGT DAS</small> G<small>ENICKBRECHEN</small>.  W<small>ENN EIN</small> Z<small>EUGE SAGT: ICH HABE IHN GESEHEN, UND ZWEI SAGEN: DU HAST IHN NICHT GESEHEN, SO ERFOLGT DAS GENICKBRECHEN</small>.
+A<small>LS DIE</small> M<small>ÖRDER SICH MEHRTEN, WURDE DAS</small> G<small>ENICKBRECHEN DES</small> K<small>ALBES ABGESCHAFFT</small>. [D<small>IES ERFOLGTE</small>]<small> ALS</small> E<small>LIE͑ZER</small>, S<small>OHN</small> D<small>INAJS, DER AUCH</small> T<small>EHINA</small>, S<small>OHN</small> P<small>ERIŠAS GENANNT WURDE, AUFTRAT; SPÄTER ABER NANNTE MAN IHN DEN</small> M<small>ÖRDERSOHN</small>. A<small>LS DIE</small> E<small>HEBRECHER SICH MEHRTEN, WURDE DAS</small> F<small>LUCHWASSER ABGESCHAFFT, UND ZWAR SCHAFFTE ES</small> R. J<small>OḤANAN B</small>. Z<small>AKKAJ AB, DENN ES</small> <i><small>HEISST</small></i> :<sup class="footnote-marker">6</sup><i class="footnote"> Hos. 4,14.</i><i>ich ahnde es nicht mehr an euren Töchtern, wenn sie huren, und nicht an euren jungen Weibern, wenn sie ehebrechen, denn &amp;c.</i>  M<small>IT DEM</small> T<small>ODE DES</small> J<small>OSE B</small>. J<small>OE͑ZER AUS ÇEREDA UND DES</small> J<small>OSE B</small>. J<small>EHUDA AUS</small> J<small>ERUŠALEM HÖRTEN DIE</small> T<small>RAUBEN</small><sup class="footnote-marker">7</sup><i class="footnote"> Bildliche Bezeichnung für hervorragende Gelehrte, die der T. weiter erklärt.</i><small>AUF, DENN ES HEISST</small> :<sup class="footnote-marker">8</sup><i class="footnote"> Mik. 7,1.</i>es<i> ist keine Traube da zum Essen, nach einer reifen Frucht verlangt meine Seele</i>. J<small>OḤANAN DER</small> H<small>OCHPRIESTER SCHAFFTE DAS</small> Z<small>EHNTBEKENNTNIS</small><sup class="footnote-marker">9</sup><i class="footnote"> Bei der Entrichtung desselben; cf. Dt. 26,12.</i><small>AB</small>. D<small>IESER SCHAFFTE AUCH DIE</small> W<small>ECKENDEN UND DIE</small> B<small>ETÄUBENDEN AB</small>.
+B<small>IS ZU SEINEN</small>T<small>AGEN WAR IN</small> J<small>ERUŠALEM DER</small> H<small>AMMER</small><sup class="footnote-marker">10</sup><i class="footnote"> An den Halbfesten, dh. die Handwerker feierten nicht.</i><small>IN</small> T<small>ÄTIGKEIT, AUCH BRAUCHTE MAN IN SEINEN</small> T<small>AGEN NICHT WEGEN DES</small> D<small>EMAJ</small><sup class="footnote-marker">11</sup><i class="footnote"> Zur Erklärung weit. Fol. 48a.</i><small>ZU FRAGEN</small>.
+<b>M</b><small>IT DEM</small> A<small>UFHÖREN DES</small> S<small>YNEDRIUMS HÖRTE DER</small> G<small>ESANG BEI DEN</small> F<small>ESTMÄHLERN AUF, WIE ES HEISST</small>:<sup class="footnote-marker">12</sup><i class="footnote"> Jes. 24,9.</i><i>nicht mehr wird bei Gesang Wein getrunken &amp;c</i>.
+M<small>IT DEM</small> T<small>ODE DER ERSTEN</small> P<small>ROPHETEN HÖRTEN</small> U<small>RIM UND</small> T<small>UMMIM</small><sup class="footnote-marker">13</sup><i class="footnote"> Das Orakel, das der Hochpriester trug; cf. Ex. 28,30.</i><small>AUF</small>. M<small>IT DER</small> Z<small>ERSTÖRUNG DES</small> <small>ZWEITEN</small><sup class="footnote-marker">14</sup><i class="footnote"> Cf. Tos. sv. <span dir="rtl">איכא</span> zu Git. Fol. 68a.</i>T<small>EMPELS VERSCHWAND DER</small> Š<small>AMIR</small><sup class="footnote-marker">15</sup><i class="footnote"> Cf Bd. II S. 469 Anm. 78.</i>, <small>AUCH DER SÜSSE</small> S<small>EIM, UND</small> M<small>ÄNNER DES</small> V<small>ERTRAUENS HABEN AUFGEHÖRT, WIE ES HEISST</small> :<sup class="footnote-marker">16</sup><i class="footnote"> Ps. 12,2.</i><i>hilf, Herr, denn es gibt keinen Frommen mehr &amp;c</i>. R. Š<small>IMO͑N B</small>. G<small>AMLIÉL SAGTE IM</small> N<small>AMEN</small> R. J<small>EHOŠUA͑S:</small> S<small>EIT DEM</small> T<small>AGE, AN DEM DER</small> T<small>EMPEL ZERSTÖRT WORDEN IST, GIBT ES KEINEN</small> T<small>AG OHNE</small> F<small>LUCH, DER</small> T<small>AU FÄLLT NICHT ZUM</small> S<small>EGEN UND DEN</small> F<small>RÜCHTEN IST DER</small> G<small>ESCHMACK GENOMMEN</small>. R. J<small>OSE SAGTE:</small> A<small>UCH DAS</small> M<small>ARK DER</small> F<small>RÜCHTE IST DAHIN</small>.
+R. Š<small>IMO͑N B</small>. E<small>LEA͑ZAR SAGTE:</small> M<small>IT DER</small> R<small>EINHEIT VERSCHWANDEN AUCH</small> G<small>ESCHMACK UND</small> G<small>ERUCH, UND MIT DEM</small> Z<small>EHNTEN DAS</small> M<small>ARK DES</small> G<small>ETREIDES</small>. D<small>IE</small> W<small>EISEN SAGEN:</small> H<small>UREREI UND</small> Z<small>AUBEREI HABEN ALLES ZUGRUNDE GERICHTET</small>.
+<b>B</b><small>EI DER</small> I<small>NVASION DES</small> V<small>ESPASIAN VERBOT MAN DIE</small> B<small>RÄUTIGAMSKRÄNZE UND DIE</small> H<small>ANDTROMMEL</small><sup class="footnote-marker">17</sup><i class="footnote"> Bei der Hochzeitsfeier.</i>. B<small>EI DER</small> I<small>NVASION DES</small> Q<small>UIETUS</small><sup class="footnote-marker">18</sup><i class="footnote"> <span dir="rtl">טיטום</span> ist wohl eine begreifliche rabb. Verschlimmbesserung (<span dir="rtl">קיטם</span> in Mišna ed. Löwe ein Lapsus), die auch in die Ausgaben des <span dir="rtl">סדר עולם</span> (Kap. 30) übergegangen ist; manche Handschriften, ebenso die Ausgabe v. Neubauer (<i>Med. Jew. chron</i>. II p. 66) haben rieht, <span dir="rtl">קיטום</span>.</i><small>VERBOT MAN DIE</small> B<small>RAUTKRÄNZE UND SEINEN</small> S<small>OHN GRIECHISCH ZU UNTERRICHTEN.</small> BEI DER LETZTEN I<small>NVASION</small><sup class="footnote-marker">19</sup><i class="footnote"> Wohl unter Bar Kochba.</i><small>VERBOT MAN, DIE</small> B<small>RAUT UNTER EINEM BALDACHIN DURCH DIE</small> S<small>TADT ZU FÜHREN ; UNSERE</small> M<small>EISTER ABER ERLAUBTEN, DIE</small> B<small>RAUT UNTER EINEM</small> B<small>ALDACHIN DURCH DIE</small> S<small>TADT ZU FÜHREN</small>.
+M<small>IT DEM</small> T<small>ODE</small> R. M<small>EÍRS HÖRTEN DIE</small> F<small>ABELDICHTER AUF</small>. M<small>IT DEM</small> T<small>ODE</small> B<small>EN</small> Á<small>ZAJS HÖRTEN DIE</small> F<small>LEISSIGEN</small><sup class="footnote-marker">20</sup><i class="footnote"> Im Studium der Tora.</i><small>AUF</small>. M<small>IT DEM</small> T<small>ODE</small> B<small>EN</small> Z<small>OMAS HÖRTEN DIE</small> S<small>CHRIFTAUSLEGER AUF</small>. M<small>IT DEM</small> T<small>ODE</small> R. Á<small>QIBAS HÖRTE DIE</small> E<small>HRUNG DER</small> T<small>ORA AUF</small>. M<small>IT DEM</small> T<small>ODE DES</small> R. Ḥ<small>ANINA B</small>. D<small>OSA HÖRTEN DIE</small> M<small>ÄNNER DER</small> T<small>AT</small><sup class="footnote-marker">21</sup><i class="footnote"> Nach den Kommentaren: der Wundertaten; cf. Tan. 24bff.</i><small>AUF</small>. M<small>IT DEM</small> T<small>ODE DES</small> R. J<small>OSE</small> Q<small>EṬUNTA HÖRTEN DIE</small> F<small>ROMMEN AUF</small>. E<small>R HIESS DESHALB</small> Q<small>EṬUNTA, WEIL ER DER</small> J<small>ÜNGSTE</small> Q<small>EṬUNTA</small><small> UNTER DEN</small> F<small>ROMMEN WAR</small>. M<small>IT DEM</small> T<small>ODE DES</small> R. J<small>OḤANAN B. ZAKKAJ HÖRTE DER</small> G<small>LANZ DER</small> W<small>EISHEIT AUF</small>. M<small>IT DEM</small> T<small>ODE</small> R. G<small>AMLIÉL DES</small> Ä<small>LTEREN HÖRTE DIE</small> E<small>HRUNG DER</small> T<small>ORA AUF UND</small> R<small>EINHEIT UND</small> E<small>NTHALTSAMKEIT ERLOSCH</small>. M<small>IT DEM</small> T<small>ODE DES</small> R. J<small>IŠMA͑ÉL B</small>. P<small>HABI HÖRTE DER</small> G<small>LANZ DER</small> P<small>RIESTERSCHAFT AUF</small>. M<small>IT DEM</small> T<small>ODE</small> R<small>ABBIS HÖRTEN</small> D<small>EMUT UND</small> S<small>ÜNDENSCHEU AUF</small>. R. P<small>INḤAS B</small>. J<small>AÍR SAGTE:</small> S<small>EITDEM DER</small> T<small>EMPEL ZERSTÖRT WORDEN IST, SIND DIE</small> G<small>ELEHRTEN UND</small> V<small>ORNEHMEN BESCHÄMT UND VERHÜLLTEN</small> H<small>AUPTES; DIE</small> M<small>ÄNNER DER</small> T<small>AT SIND VERKÜMMERT, UND DIE</small> F<small>AUSTMENSCHEN UND</small> Z<small>UNGENMENSCHEN NEHMEN ÜBERHAND</small>. N<small>IEMAND FORSCHT, NIEMAND SUCHT UND NIEMAND FRAGT</small>. A<small>UF WEN ANDERS SOLLTEN WIR UNS VERLASSEN, ALS AUF UNSEREN</small> V<small>ATER IM</small> H<small>IMMEL!?</small> R. E<small>LIÉZER DER</small> G<small>ROSSE SAGTE:</small> S<small>EITDEM DER</small> T<small>EMPEL ZERSTÖRT WORDEN IST, GLEICHEN DIE</small> W<small>EISEN DEN</small> K<small>INDERLEHRERN, DIE</small> K<small>INDERLEHRER DEN</small> S<small>YNAGOGENDIENERN, DIE</small> S<small>YNAGOGENDIENER DEM GEMEINEN</small> V<small>OLKE, UND DAS GEMEINE</small> V<small>OLK VERKÜMMERT FORTWÄHREND</small>. N<small>IEMAND FRAGT UND NIEMAND SUCHT</small>. A<small>UF WEN ANDERS SOLLTEN WIR UNS VERLASSEN, ALS AUF UNSEREN</small> V<small>ATER IM</small> H<small>IMMEL!?</small> A<small>N DEN</small> F<small>USSPUREN DES</small> M<small>ESSIAS</small><sup class="footnote-marker">22</sup><i class="footnote"> Dh. zur Zeit seiner Ankunft.</i><small>WIRD</small> F<small>RECHHEIT WACHSEN UND</small> A<small>CHTUNG SCHWINDEN</small><sup class="footnote-marker">23</sup><i class="footnote"> <span dir="rtl">יאמיר</span> wohl v. aram. <span dir="rtl">אמד</span>, abspenstig werden; eine Parallelstelle hat <span dir="rtl">יעות</span> verkümmern, verderben.</i>. D<small>ER</small> W<small>EINSTOCK WIRD SEINE</small> F<small>RÜCHTE GEBEN, DOCH WIRD DER</small> W<small>EIN TEUER SEIN</small>. D<small>IE</small> R<small>EGIERUNG WIRD SICH IN</small> H<small>ÄRESIE VERWANDELN, EINE</small> Z<small>URECHTWEISUNG WIRD ES NICHT GEBEN, UND DAS</small> V<small>ERSAMMLUNGSHAUS WIRD ZUM</small> H<small>URENHAUSE WERDEN</small>. G<small>ALILÄA WIRD ZERSTÖRT WERDEN</small>, G<small>ABLAN VERWÜSTET, UND DIE</small> G<small>RENZBEWOHNER WERDEN VON</small> S<small>TADT ZU</small> S<small>TADT WANDERN, OHNE</small> M<small>ITLEID ZU FINDEN</small>. D<small>IE</small> W<small>EISHEIT DER</small> G<small>ELEHRTEN WIRD ENTARTEN, DIE</small> S<small>ÜNDENSCHEUEN VERACHTET, UND DIE</small> W<small>AHRHEIT WIRD VERMISST WERDEN</small>. K<small>NABEN WERDEN</small> G<small>REISE BESCHÄMEN UND</small> G<small>REISE WERDEN VOR</small> K<small>NABEN AUFSTEHEN; DER SOHN WIRD DEN</small> V<small>ATER BESUDELN, DIE</small> T<small>OCHTER GEGEN IHRE</small> M<small>UTTER SICH AUFLEHNEN, UND GEGEN IHRE</small> S<small>CHWIEGERMUTTER DIE</small> S<small>CHWIEGERTOCHTER; DIE</small> F<small>EINDE EINES</small> M<small>ENSCHEN WERDEN SEINE</small> H<small>AUSGENOSSEN SEIN</small>. D<small>AS GESICHT DES</small> Z<small>EITALTERS WIRD DEM</small> G<small>ESTCHTE EINES</small> H<small>UNDES GLEICHEN, UND DER</small> S<small>OHN WIRD SICH VOR SEINEM</small> V<small>ATER NICHT SCHÄMEN</small>. A<small>UF WEN ANDERS SOLLTEN WIR UNS VERLASSEN, ALS AUF UNSEREN</small> V<small>ATER IM</small> H<small>IMMEL!?</small>
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+Mishnah Sotah
+משנה סוטה
+William Davidson Edition - English
+https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1
+
+Mishnah Sotah
+
+
+
+Chapter 1
+
+With regard to <b>one who issues a warning to his wife</b> not to seclude herself with a particular man, so that if she does not heed his warning she will assume the status of a woman suspected by her husband of having been unfaithful [<i>sota</i>], <b>Rabbi Eliezer says:</b> He <b>issues a warning to her based on,</b> i.e., in the presence of, <b>two</b> witnesses for the warning to be effective. If two witnesses were not present for the warning, she is not a <i>sota</i> even if two witnesses saw her seclusion with another man. <b>And</b> the husband <b>gives</b> the bitter water to her <b>to drink based on</b> the testimony of <b>one witness</b> who saw the seclusion, <b>or</b> even <b>based on his own</b> testimony that he himself saw them secluded together, as Rabbi Eliezer holds that only the warning requires witnesses, not the seclusion. <b>Rabbi Yehoshua says:</b> He both <b>issues a warning to her based on two</b> witnesses <b>and gives</b> the bitter water to her <b>to drink based on</b> the testimony of <b>two</b> witnesses.
+The mishna asks: <b>How</b> does he <b>issue a warning to her</b> in an effective manner? If he <b>says to her in the presence of two</b> witnesses: <b>Do not speak with</b> the <b>man</b> called <b>so-and-so, and she</b> nevertheless <b>spoke with him, she is still permitted to her home,</b> i.e., she is permitted to engage in sexual intercourse with her husband, <b>and</b> if she is the wife of a priest <b>she is</b> still <b>permitted to partake of <i>teruma</i>.</b> However, if after he told her not to speak with so-and-so, <b>she entered into a secluded place and remained with</b> that man long <b>enough to</b> become <b>defiled,</b> i.e., sufficient time to engage in sexual intercourse, <b>she is forbidden to her home</b> from that moment until she undergoes the <i>sota</i> rite. <b>And</b> likewise, if she was the wife of a priest <b>she is prohibited from partaking of <i>teruma</i>,</b> as she was possibly disqualified by her infidelity, so long as her innocence is not proven by means of the bitter water. <b>And if</b> her husband <b>dies</b> childless before she drinks the bitter water, <b>she perform <i>ḥalitza</i></b> with her late husband’s brother <b>and may not enter into levirate marriage,</b> as, if she had been unfaithful, levirate marriage is forbidden.
+<b>And these</b> are women who, despite being married to priests, <b>are prohibited from partaking of <i>teruma</i></b> due to suspicion of adultery: A woman <b>who says</b> to her husband: <b>I am defiled to you,</b> i.e., she admitted to having committed adultery with another man; <b>and</b> in a case <b>where witnesses came</b> forth and testified <b>that she is defiled; and</b> a woman <b>who says</b> after a warning and seclusion: <b>I will not drink</b> the bitter water of a <i>sota</i>; <b>and</b> in a case <b>where her husband does not want to force her to drink</b> the water even after she secluded herself with another man after his warning; <b>and</b> in a case <b>where her husband engaged in sexual intercourse with her on the way</b> to bringing her to the Temple to drink the bitter water, as in such a case the water will not be effective in evaluating whether she was unfaithful, due to the husband’s own prohibited act. The mishna details the procedure for administering the drinking of the bitter water of a <i>sota</i>. <b>What does</b> her husband <b>do with her</b> after she secluded herself with the man about whom she had been warned? <b>He brings her to the court that is</b> found <b>in that location, and</b> the court <b>provides him</b> with <b>two Torah scholars</b> to accompany him, <b>lest he engage in sexual intercourse with her on the way</b> to the Temple, which is not only prohibited but will also prevent the bitter water from evaluating her. <b>Rabbi Yehuda says: Her husband is trusted with regard to her,</b> so there is no need to provide scholars to accompany him.
+The mishna details the next stage of the process. <b>They would bring her up to the Sanhedrin that was in Jerusalem, and</b> the judges would <b>threaten her</b> in order that she admit her sin. <b>And</b> this was done <b>in the manner that they</b> would <b>threaten witnesses</b> testifying <b>in</b> cases of <b>capital</b> law. In those cases, the judges would explain to the witnesses the gravity of their testimony by stressing the value of human life. Here too, the judges would attempt to convince the woman to admit her sin, to avoid the loss of her life. <b>And</b> additionally, the judge would <b>say to her: My daughter, wine causes a great deal</b> of immoral behavior, <b>levity causes a great deal</b> of immoral behavior, <b>immaturity causes a great deal</b> of immoral behavior, and <b>bad neighbors cause a great deal</b> of immoral behavior. The judge encouraged her to admit her sin by explaining to her that he understands that there may have been mitigating factors. The judge then continues: <b>Act for the sake of His great name, so that</b> God’s name, <b>which is written in sanctity, shall not be erased on the water.</b> If the woman admits to having committed adultery, the scroll upon which the name of God is written will not be erased. <b>And</b> additionally, the judge <b>says in her presence matters that are not worthy of being heard</b> by <b>her and all her father’s family,</b> in order to encourage her to admit her sin, as the Gemara will explain.
+<b>If</b> after the judge’s warning <b>she says: I am defiled,</b> she writes <b>a receipt</b> for <b>her marriage contract.</b> That is, she writes a receipt indicating that she has no claims on her husband with regard to the sum written in her marriage contract, as a woman who admits to adultery forfeits her right to this payment. <b>And she is</b> then <b>divorced</b> from her husband. <b>But if</b> after the warning <b>she</b> maintains her innocence and <b>says: I am pure, they bring her up to the Eastern Gate, which is at the opening of</b> the <b>Gate of Nicanor, because</b> three rites were performed <b>there: They give the <i>sota</i> women</b> the bitter water <b>to drink, and they purify women who have given birth</b> (see Leviticus 12:6–8), <b>and they purify the lepers</b> (see Leviticus 14:10–20). The mishna continues describing the <i>sota</i> rite. <b>And the priest grabs hold of her clothing</b> and pulls them, unconcerned about what happens to the clothing. <b>If</b> the clothes <b>are torn,</b> so <b>they are torn; if the stitches come apart,</b> so <b>they come apart.</b> And he pulls her clothing <b>until he reveals her heart,</b> i.e., her chest. <b>And</b> then <b>he unbraids her hair. Rabbi Yehuda says: If her heart was attractive he would not reveal it, and if her hair was attractive he would not unbraid</b> it.
+If <b>she was dressed in white</b> garments, <b>he</b> would now <b>cover her with black</b> garments. If <b>she was wearing gold adornments,</b> <b>or chokers [<i>katliyot</i>],</b> or <b>nose rings, or</b> finger <b>rings, they removed them from her in order to render her unattractive. And afterward</b> the priest <b>would bring an Egyptian rope</b> fashioned from palm fibers, <b>and he would tie it above her breasts.</b> <b>And anyone who desires to watch her may come to watch, except for her slaves and maidservants,</b> who are not permitted to watch <b>because her heart is emboldened by them,</b> as seeing one’s slaves reinforces one’s feeling of pride, and their presence may cause her to maintain her innocence. <b>And all of the women are permitted to watch her, as it is stated:</b> “Thus will I cause lewdness to cease out of the land, <b>that all women may be taught not to do after your lewdness”</b> (Ezekiel 23:48).
+The mishna teaches lessons that can be derived from the actions and treatment of a <i>sota</i>. <b>With the measure that a person measures, he is measured with it.</b> For example, <b>she,</b> the <i>sota</i>, <b>adorned herself to</b> violate <b>a transgression, the Omnipresent</b> therefore decreed that <b>she</b> be <b>rendered unattractive; she exposed herself for</b> the purpose of violating <b>a transgression,</b> as she stood in places where she would be noticed by potential adulterers, so <b>the Omnipresent</b> therefore decreed that <b>her</b> body be <b>exposed</b> publicly; <b>she began her transgression with</b> her <b>thigh and afterward with</b> her <b>stomach, therefore the thigh is smitten first and then the stomach, and the rest of all</b> her <b>body</b> does <b>not escape</b> punishment.
+The mishna provides additional examples of people who were treated by Heaven commensurate with their actions. <b>Samson followed his eyes, therefore</b> he was punished measure for measure, as <b>the Philistines gouged out his eyes, as it is stated: “And the Philistines laid hold on him, and put out his eyes”</b> (Judges 16:21). <b>Absalom was</b> excessively <b>proud of his hair,</b> and <b>therefore he was hanged by his hair. And</b> furthermore, <b>because he engaged in sexual intercourse with ten of his father’s concubines</b> (see II Samuel 15:16 and 16:22), <b>therefore ten spears [<i>loneviyyot</i>] were put,</b> i.e., thrust, <b>into him, as it is stated: “And ten young men that bore Joab’s armor compassed about</b> and smote Absalom, and slew him” (II Samuel 18:15). <b>And because he stole</b> three times, committing <b>three thefts</b> of people’s hearts: <b>The heart of his father,</b> as he tricked him by saying that he was going to sacrifice offerings; <b>the heart of the court,</b> as he tricked them into following him; <b>and the heart of the Jewish people, as it is stated: “So Absalom stole the hearts of the men of Israel”</b> (II Samuel 15:6), <b>therefore three spears were embedded into</b> his heart, <b>as it is stated:</b> “Then said Joab: I may not tarry like this with you. <b>And he took three spears in his hand, and thrust them through the heart of Absalom,</b> while he was yet alive” (II Samuel 18:14).
+The mishna continues: <b>And the same</b> is so <b>with regard to the</b> reward of <b>good</b> deeds; a person is rewarded measure for measure. <b>Miriam waited for</b> the baby <b>Moses</b> for <b>one hour</b> at the shore of the Nile, <b>as it is stated: “And his sister stood afar off,</b> to know what would be done to him” (Exodus 2:4). <b>Therefore the Jewish people delayed</b> their travels in the desert for <b>seven days</b> to wait <b>for her</b> when she was smitten with leprosy, <b>as it is stated:</b> “And Miriam was confined outside of the camp seven days; <b>and the people journeyed not until Miriam was brought in again”</b> (Numbers 12:15). <b>Joseph merited to bury his father,</b> resulting in a display of great honor to his father, <b>and there was none among his brothers greater than he</b> in importance, for he was viceroy of Egypt, <b>as it is stated: “And Joseph went up to bury his father;</b> and with him went up all the servants of Pharaoh, the Elders of his house, and all the Elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father’s house; only their little ones, and their flocks, and their herds, they left in the land of Goshen. <b>And there went up with him both chariots and horsemen;</b> and it was a very great company” (Genesis 50:7–9). <b>Who, to us,</b> had <b>a greater</b> burial <b>than Joseph, as it was none</b> other than <b>Moses who involved</b> himself in transporting <b>his</b> coffin. <b>Moses merited</b> to be the only person involved <b>in</b> the transportation of <b>Joseph’s bones</b> to be buried in Eretz Yisrael, <b>and there was none among the Jewish people greater than he, as it is stated: “And Moses took the bones of Joseph with him”</b> (Exodus 13:19). <b>Who</b> had <b>a greater</b> burial <b>than Moses, as no one involved himself in his</b> burial <b>other than the Omnipresent</b> Himself, <b>as it is stated: “And He buried him in the valley</b> in the land of Moab over against Beth Peor; and no man knows of his sepulcher unto this day” (Deuteronomy 34:6). The mishna comments: <b>Not only with regard to Moses did</b> the Sages <b>say</b> that God takes part in his burial, <b>but</b> also <b>with regard to all the righteous individuals, as it is stated: “Your righteousness shall go before you and the glory of the Lord shall gather you in”</b> (Isaiah 58:8).
+
+Chapter 2
+
+The husband of the <i>sota</i> <b>would bring</b> his wife’s <b>meal-offering</b> to the priest <b>in an Egyptian wicker basket</b> made of palm branches, <b>and he would place</b> the meal-offering <b>in her hands</b> for her to hold throughout the ritual <b>in order to fatigue her.</b> This might lead her to confess her guilt and not drink the water of a <i>sota</i> unnecessarily. The mishna lists differences between this meal-offering and other meal-offerings. Generally, <b>all meal-offerings,</b> from <b>their beginnings,</b> i.e., the moment they are consecrated, <b>and</b> until <b>their ends,</b> i.e., the moment they are sacrificed, must be <b>in a service vessel. But</b> in the case of <b>this one, its beginning is in a wicker basket and</b> only at <b>its end,</b> immediately before it is offered, is it placed <b>in a service vessel.</b> <b>All</b> other <b>meal-offerings require oil and frankincense, and this one requires neither oil nor frankincense.</b> Furthermore, <b>all</b> other <b>meal-offerings are brought from wheat, and this one is brought from barley. Although</b> in fact <b>the <i>omer</i> meal-offering</b> is also <b>brought from barley,</b> it is still different in that <b>it was brought as groats,</b> i.e., high-quality meal. The meal-offering of the <i>sota</i>, however, <b>is brought as</b> unsifted barley <b>flour. Rabban Gamliel says:</b> This hints that <b>just as her actions</b> of seclusion with another man <b>were the actions of an animal, so too her offering is animal food,</b> i.e., barley and not wheat.
+The priest <b>would bring an earthenware</b> drinking <b>vessel [<i>peyalei</i>] and he would pour into it half a <i>log</i> of water from the basin</b> in the Temple. <b>Rabbi Yehuda says:</b> The priest would pour only <b>a quarter</b>-<i>log</i> of water. <b>Just as</b> Rabbi Yehuda <b>minimizes the writing,</b> as he requires that less be written on the scroll of the <i>sota</i> than do the Rabbis, <b>so too he minimizes the</b> amount of <b>water</b> to be taken from the basin for the erasing of the text. The priest <b>would enter the Sanctuary and turn to his right. And there was a place there,</b> on the Sanctuary floor, with an area of <b>a cubit by a cubit, and a marble tablet [<i>tavla</i>]</b> was there, <b>and a ring was fastened to</b> the tablet to assist the priest <b>when</b> he <b>would raise</b> it. <b>And</b> the priest <b>would take</b> loose <b>dust from underneath it and place</b> the dust into the vessel with the water, <b>so that</b> the dust <b>would be visible upon the water, as it is stated:</b> “And the priest shall take holy water in an earthen vessel; <b>and of the dust that is on the floor of the Tabernacle the priest shall take, and put it into the water”</b> (Numbers 5:17).
+<b>When</b> the priest <b>comes to write the scroll</b> of the <i>sota</i> that is to be placed in the water, <b>from what place</b> in the Torah passage concerning the <i>sota</i> (Numbers 5:11–31) <b>does he write?</b> He starts <b>from</b> the verse: <b>“If no man has lain</b> with you, and if you have not gone astray to defilement while under your husband, you shall be free from this water of bitterness that causes the curse” (Numbers 5:19); and continues: <b>“But if you have gone astray while under your husband,</b> and if you are defiled, and some man has lain with you besides your husband” (Numbers 5:20). <b>And</b> then <b>he does not write</b> the beginning of the following verse, which states: <b>“Then the priest shall cause the woman to swear</b> with the oath of cursing, and the priest shall say to the woman” (Numbers 5:21), <b>but he does write</b> the oath recorded in the continuation of the verse: <b>“The Lord shall make you a curse and an oath</b> among your people when the Lord will cause your thigh to fall away, and your belly to swell. <b>And this water that causes the curse shall go into your bowels, and cause your belly to swell, and your thigh to fall away”</b> (Numbers 5:21–22); <b>but he does not write</b> the conclusion of the verse: <b>“And the woman shall say: Amen, amen”</b> (Numbers 5:22). <b>Rabbi Yosei says: He does not interrupt</b> the verses but rather writes the entire passage without any omissions. <b>Rabbi Yehuda says: He writes nothing other</b> than curses recorded in the final verses cited above: <b>“The Lord shall make you a curse and an oath</b> among your people when the Lord will cause your thigh to fall away, and your belly to swell. <b>And this water that causes the curse shall go into your bowels,</b> and cause your belly to swell, and your thigh to fall away.” <b>And he does not write</b> the conclusion of the verse: <b>“And the woman shall say: Amen, amen.”</b>
+The priest <b>does not write</b> the scroll of the <i>sota</i> <b>upon</b> a wooden <b>tablet, and not upon paper</b> made from grass, <b>and not upon</b> <b><i>diftera</i>,</b> a hide that is only partially processed, as it is salted and treated with flour but not gallnuts; <b>rather,</b> it must be written only <b>on a scroll</b> of parchment, <b>as</b> it <b>is stated:</b> “And the priest shall write these curses <b>in a scroll”</b> (Numbers 5:23). <b>And</b> the scribe <b>may not write with gum [<i>komos</i>], and not with iron sulfate [<i>kankantom</i>], nor with any substance that makes a mark</b> and cannot be completely erased, <b>but</b> only <b>with ink</b> made from soot, <b>as it is stated</b> in the continuation of the same verse: <b>“And he shall blot</b> them out into the water of bitterness” (Numbers 5:23). This indicates that the scroll must be written with <b>a writing that can be erased</b> in water.
+<b>With regard to what does she say: “Amen, amen”</b> (Number 5:22), twice, as recorded in the verse? The mishna explains that it includes of the following: <b>Amen on the curse,</b> as she accepts the curse upon herself if she is guilty, and <b>amen on the oath,</b> as she declares that she is not defiled. She states: <b>Amen</b> if I committed adultery <b>with this man</b> about whom I was warned, <b>amen</b> if I committed adultery <b>with another man. Amen that I did not stray</b> when I was <b>betrothed nor</b> after I was <b>married,</b> <b>nor as a widow waiting for my <i>yavam</i></b> to perform levirate marriage, since a woman at that stage is prohibited from engaging in sexual intercourse with any men, <b>nor</b> when <b>married</b> through levirate marriage to the <i>yavam</i>; <b>amen that I did not become defiled, and if I did become defiled, may</b> all these curses <b>come upon me.</b> <b>Rabbi Meir says</b> that “amen, amen” means: <b>Amen that I did not become defiled</b> in the past, <b>amen that I will not become defiled</b> in the future.
+<b>All agree that he may stipulate with her</b> through this oath <b>neither with regard to</b> what she did <b>before becoming be-trothed</b> to him, <b>nor with regard to</b> what she will do <b>after she becomes divorced</b> from him. Similarly, if a husband divorced his wife, and while divorced <b>she secluded herself</b> with another man <b>and became defiled, and afterward</b> her husband <b>took her back</b> and remarried her, and he then warned her about a specific man, and she secluded herself, and she is now about to drink the water of the <i>sota</i>, <b>he cannot stipulate with her</b> that she take an oath that she did not become defiled during the period in which she was divorced. This is because her husband would become forbidden to her only if she had married another man after being divorced, not if she merely committed an act of promiscuity. <b>This is the principle:</b> In <b>every</b> case <b>where</b> if <b>she would engage in sexual intercourse</b> with someone else <b>she would not become forbidden to</b> her husband due to this act, <b>he may not stipulate with her</b> that her oath include that act. The oath can include only cases in which she would be rendered forbidden to him.
+
+Chapter 3
+
+<b>He would take her meal-offering out of</b> the <b>Egyptian wicker basket</b> made of palm leaves in which it was lying <b>and would put it into a service vessel and</b> then <b>place it on her hand. And</b> the <b>priest</b> would then <b>place his hand underneath hers and wave it</b> together with her. 
+The priest <b>waved</b> it <b>and brought</b> it <b>near</b> to the southwest corner of the altar, <b>removed a handful</b> from it, <b>and burned</b> the handful; <b>and the remainder was eaten by the priests.</b> The priest <b>would force</b> the woman <b>to drink</b> the bitter water of a <i>sota</i>, <b>and afterward he would sacrifice her meal-offering. Rabbi Shimon says:</b> The priest would <b>sacrifice her meal-offering and afterward he would force her to drink, as it is stated:</b> “And the priest shall take a handful of the meal-offering, as the memorial part of it, and burn it upon the altar, <b>and afterward he shall make the woman drink the water”</b> (Numbers 5:26). But Rabbi Shimon concedes that <b>if</b> the priest first <b>forced her to drink and afterward sacrificed her meal-offering,</b> it is still <b>valid.</b>
+If <b>before the scroll was erased she said: I will not drink, the scroll</b> that was written for <b>her is sequestered, and her meal-offering is</b> burned and <b>scattered over</b> the place of <b>the ashes, and her scroll is not fit to give</b> to <b>another <i>sota</i> to drink.</b> If <b>the scroll was erased and</b> afterward <b>she said: I am defiled, the water is poured out, and her meal-offering is scattered in the place of the ashes.</b> If <b>the scroll was</b> already <b>erased and she said: I will not drink, she is forced to drink against her will.</b>
+When a guilty woman drinks <b>she does not manage to</b> finish <b>drinking before her face turns green and her eyes bulge, and her</b> skin becomes <b>full of</b> protruding <b>veins, and</b> the people standing in the Temple <b>say: Remove her,</b> so <b>that she does not render the Temple courtyard impure</b> by dying there. The mishna limits the scope of the previous statement: <b>If she has merit, it delays</b> punishment <b>for her</b> and she does not die immediately. <b>There is a merit</b> that <b>delays</b> punishment for <b>one year, there is</b> a larger <b>merit</b> that <b>delays</b> punishment for <b>two years,</b> and <b>there is a merit</b> that <b>delays</b> punishment for <b>three years. From here Ben Azzai states: A person is obligated to teach his daughter Torah,</b> so <b>that if she drinks</b> and does not die immediately, <b>she will know that</b> some <b>merit</b> she has <b>delayed</b> punishment <b>for her. Rabbi Eliezer says: Anyone who teaches his daughter Torah is teaching her promiscuity [<i>tiflut</i>].</b> <b>Rabbi Yehoshua says: A woman desires to</b> receive the amount of <b>a <i>kav</i></b> of food <b>and a sexual relationship [<i>tiflut</i>]</b> rather <b>than</b> to receive <b>nine <i>kav</i></b> of food <b>and abstinence. He would say: A foolish man of piety, and a conniving wicked person, and an abstinent woman [<i>perusha</i>], and those who injure</b> themselves out of false <b>abstinence;</b> all <b>these are</b> people <b>who erode the world.</b>
+<b>Rabbi Shimon says: Merit does not delay</b> the punishment <b>of the bitter water</b> of a <i>sota</i>, <b>and if you say</b> that <b>merit does delay</b> the punishment <b>of the water that causes the curse,</b> as stated earlier by the Rabbis (20a), <b>you weaken [<i>madhe</i>]</b> the power of <b>the</b> bitter <b>water before all the women who drink</b> the water, who will no longer be afraid of it, as they will rely on their merit to save them. <b>And you defame the untainted women who drank</b> the water and survived, <b>as</b> people <b>say: They are defiled but</b> it is their <b>merit that delayed</b> the punishment <b>for them. Rabbi</b> Yehuda HaNasi <b>says: Merit delays</b> the punishment <b>of the water that causes the curse, but</b> a woman whose punishment is delayed <b>does not give birth and does not flourish; rather, she progressively deteriorates. Ultimately she dies by the same death</b> as a <i>sota</i> who dies immediately.
+If <b>the meal-offering</b> of the <i>sota</i> <b>is rendered impure before it has been sanctified in the</b> service <b>vessel, its</b> status <b>is like</b> that of <b>all the</b> other <b>meal-offerings</b> that are rendered impure before being sanctified in a service vessel, <b>and it is redeemed. But if</b> it is rendered impure <b>after it has been sanctified in the</b> service <b>vessel, its</b> status <b>is like</b> that of <b>all the</b> other <b>meal-offerings</b> that are rendered impure after being sanctified in a service vessel, <b>and it is burned. And these are</b> the <i>sota</i> women <b>whose meal-offerings are burned</b> if they have already been sanctified in a service vessel: A woman <b>who</b> confesses and <b>says: I am defiled,</b> and therefore prohibited <b>to you; and</b> a woman <b>with regard to whom witnesses came</b> and testified <b>that she is defiled; and</b> a woman <b>who says: I will not drink</b> the bitter water of a <i>sota</i>, even if she does not confess her guilt; <b>and</b> a woman <b>whose husband</b> changed his mind and <b>does not want to force her to drink; and</b> a woman <b>whose husband engaged in sexual intercourse with her on the way</b> to the Temple.
+<b>And all the</b> women <b>who are married to priests, their meal-offerings are</b> always <b>burned,</b> as the verse states: “And every meal-offering of a priest shall be completely burned; it shall not be eaten” (Leviticus 6:16). <b>An Israelite woman who is married to a priest, her meal-offering is burned; and</b> the <b>daughter of a priest who is married to an Israelite, her meal-offering is eaten.</b> The mishna asks a general question: <b>What</b> are the differences <b>between a priest and the daughter of a priest? The meal-offering of the daughter of a priest is eaten</b> by the priests, <b>but the meal-offering of a priest is not eaten.</b> The <b>daughter of a priest can become disqualified</b> from marrying a priest and from partaking of <i>teruma</i> by engaging in sexual intercourse with someone forbidden to her, <b>but a priest does not become desacralized</b> by engaging in sexual intercourse with a woman forbidden to him. The <b>daughter of a priest may become impure</b> with impurity imparted <b>by a corpse, but a priest may not become impure</b> with impurity imparted <b>by a corpse</b> except for the burial of his seven closest relatives. <b>A priest may eat from offerings of the most sacred order, but</b> the <b>daughter of a priest may not eat from offerings of the most sacred order.</b>
+<b>What</b> are the halakhic differences <b>between a man and a woman? A man lets</b> his hair <b>grow and rends</b> his garments when he is a leper, <b>but a woman does not let</b> her hair <b>grow or rend</b> her garments when she is a leper. <b>A man can vow</b> that <b>his</b> minor <b>son</b> shall <b>be a nazirite,</b> obligating the son to remain a nazirite even during his adulthood, <b>but a woman cannot vow</b> that <b>her son</b> shall <b>be a nazirite. A man can shave</b> at the culmination of his naziriteship <b>by</b> using offerings originally designated for <b>his father’s naziriteship,</b> i.e., if one’s father was also a nazirite and he died having already designated offerings for the culmination of his naziriteship; <b>but a woman cannot shave</b> at the culmination of her naziriteship <b>by</b> using offerings designated for <b>her father’s naziriteship.</b> <b>A man can betroth his daughter</b> to another man while she is a minor, <b>but a woman cannot betroth her daughter</b> even while she is a minor. <b>A man can sell his daughter</b> as a maidservant while she is a minor, <b>but a woman cannot sell her daughter</b> as a maidservant even while she is a minor. <b>A man is stoned naked, but a woman is not stoned naked. A man is hanged</b> after he is stoned for certain transgressions, <b>but a woman is not hanged. A man is sold for his</b> committing an act of <b>theft</b> in order to pay his debt, <b>but a woman is not sold for her</b> committing an act of <b>theft.</b>
+
+Chapter 4
+
+With regard to <b>a betrothed woman</b> who secluded herself with another man after being warned by her betrothed, <b>and a widow waiting for her brother-in-law [<i>yavam</i>]</b> to perform levirate marriage who secluded herself with another man after being warned by her <i>yavam</i>, <b>they neither drink</b> the bitter water <b>nor collect</b> payment of their <b>marriage contracts.</b> The reason they are not entitled to payment of their marriage contracts is that the betrothed woman became forbidden to her betrothed or the widow became forbidden to her <i>yavam</i> due to her own actions of entering into seclusion with the paramour. And the fact that they do not drink the bitter water is <b>as it is stated:</b> “This is the law of jealousy, <b>when a wife, while under her husband, goes astray,</b> and is defiled” (Numbers 5:29). The verse <b>excludes a betrothed woman and a widow awaiting her <i>yavam</i>;</b> since they are not yet married, neither is considered as “under her husband.” The mishna delineates cases where the woman’s marriage was prohibited in the first place: With regard to <b>a widow</b> who was married <b>to a High Priest,</b> or <b>a divorcée or <i>ḥalutza</i></b> who was married <b>to a common priest,</b> or <b>a <i>mamzeret</i></b> <b>or Gibeonite woman</b> who was married <b>to a Jew</b> of unflawed lineage, <b>or a Jewish woman</b> of unflawed lineage who was married <b>to a <i>mamzer</i> or a Gibeonite,</b> all of these women <b>neither drink</b> the bitter water <b>nor collect</b> payment of their <b>marriage contracts,</b> as the <i>sota</i> ritual applies only to permitted marriages.
+<b>And the following</b> women <b>neither drink</b> the bitter water <b>nor collect</b> payment of their <b>marriage contracts:</b> A woman <b>who</b> confesses and <b>says: I am defiled, and</b> a woman <b>with regard to whom witnesses came</b> and testified <b>that she is defiled, and</b> a woman <b>who says: I will not drink</b> the bitter water, even if she does not confess her guilt. However, a woman whose <b>husband said: I will not have</b> her <b>drink, and</b> a woman <b>whose husband engaged in sexual intercourse with her on the way</b> to the Temple, <b>collect</b> payment of their <b>marriage contracts</b> even though <b>they do not drink</b> the bitter water, as it is due to the husbands that they do not drink. If <b>the husbands</b> of <i>sota</i> women <b>died before</b> their wives <b>drank</b> the bitter water, <b>Beit Shammai say: They collect</b> payment of their <b>marriage contracts and they do not drink</b> the bitter water. <b>And Beit Hillel say: They either drink</b> the bitter water <b>or they do not collect</b> payment of <b>their marriage contracts.</b>
+<b>A woman who was pregnant</b> with the child <b>of another</b> man at the time of her marriage <b>and a woman who was nursing</b> the child <b>of another</b> man at the time of her marriage <b>neither drink</b> the bitter water <b>nor collect</b> payment of their <b>marriage contracts.</b> This is because by rabbinic law they may not marry for twenty-four months after the baby’s birth, and therefore these also constitute prohibited marriages. This is <b>the statement of Rabbi Meir. And the Rabbis say: He can separate</b> from <b>her, and remarry her after</b> the <b>time</b> of twenty-four months has elapsed, and therefore these are considered permitted marriages, and the women can drink the bitter water. <b>A sexually underdeveloped woman</b> who is incapable of bearing children <b>[<i>ailonit</i>], and an elderly woman, and</b> a woman <b>who is incapable of giving birth</b> for other reasons, <b>neither collect</b> payment of their <b>marriage contracts nor drink</b> the bitter water, as marrying a woman who cannot give birth constitutes a violation of the mitzva to be fruitful and multiply. <b>Rabbi Elazar says: He can marry another woman and procreate through her;</b> therefore, these are considered permitted marriages, and women in these categories can drink the bitter water. <b>And all other women either drink</b> the bitter water <b>or do not collect</b> payment of their <b>marriage contracts. </b>
+The wife of a priest drinks, and if she is found to be innocent of adultery, she <b>is permitted to her husband. The wife of a eunuch</b> also <b>drinks.</b> A husband <b>can issue a warning</b> to his wife forbidding her to seclude herself with any man, even <b>with regard to all those</b> men <b>with whom relations are forbidden,</b> e.g., her father or brother, with the <b>exception of a minor and of one who is not a man,</b> i.e., in a situation where a man suspects his wife of bestiality.
+<b>And these</b> are the women <b>to whom the court issues a warning</b> in place of their husbands: <b>One whose husband became a deaf-mute or became an imbecile, or was incarcerated in prison.</b> The Sages <b>said</b> that the court warns her <b>not</b> in order <b>to have her drink</b> the bitter water if she disobeys the warning, <b>but</b> in order <b>to disqualify her from</b> receiving payment of <b>her marriage contract. Rabbi Yosei says:</b> The court’s warning <b>also</b> serves <b>to have her drink,</b> and <b>when her husband is released from prison he has her drink.</b>
+
+Chapter 5
+
+<b>Just as the water evaluates her</b> fidelity, <b>so too, the water evaluates his,</b> i.e., her alleged paramour’s, involvement in the sin, <b>as it is stated: “And</b> the water that causes the curse <b>shall enter</b> into her” (Numbers 5:24), and it is stated again: <b>“And</b> the water that causes the curse <b>shall enter</b> into her and become bitter” (Numbers 5:27). It is derived from the double mention of the phrase “and…shall enter” that both the woman and her paramour are evaluated by the water. Furthermore, prior to her drinking the water, <b>just as she is forbidden to</b> her <b>husband, so</b> too <b>is she forbidden to</b> her <b>paramour, because</b> in contrast to the verse stating: <b>“Is defiled [<i>nitma’a</i>]”</b> (Numbers 5:14), a superfluous conjoining prefix <i>vav</i> is added to a later verse, rendering the phrase: <b>“And is defiled [<i>venitma’a</i>]”</b> (Numbers 5:29). The addition indicates another prohibition, that of the woman to her paramour. This is <b>the statement of Rabbi Akiva.</b> <b>Rabbi Yehoshua said: That was how Zekharya ben HaKatzav would interpret</b> it, i.e., he also derived from the superfluous <i>vav</i> that the woman is forbidden to her paramour. <b>Rabbi</b> Yehuda HaNasi <b>says</b> an alternate source: The <b>two times that</b> the defilement of the wife <b>is stated in the passage,</b> namely: “And he warns his wife, and <b>she is defiled”</b> (Numbers 5:14), and the later verse: “When a wife, being under her husband, goes astray <b>and is defiled”</b> (Numbers 5:29), indicate that her defilement results in two prohibitions. <b>One</b> is that she is forbidden <b>to</b> her <b>husband and one</b> is that she is forbidden <b>to</b> her <b>paramour.</b>
+<b>On that same day</b> that Rabbi Elazar ben Azarya was appointed head of the Sanhedrin, <b>Rabbi Akiva interpreted</b> the verse: <b>“And every earthen vessel into which any of them falls, whatever is in it shall be impure [<i>yitma</i>],</b> and you shall break it” (Leviticus 11:33), as follows: The verse <b>does not state: Is impure [<i>tamei</i>],</b> but <b>rather: “Shall be impure,”</b> in order <b>to</b> indicate that not only does the vessel itself become ritually impure, but it can now <b>render other</b> items <b>ritually impure.</b> This <b>teaches with regard to a loaf</b> that has <b>second-</b>degree ritual impurity status due to its being placed inside an earthenware vessel that had first-degree impurity, <b>that it can render</b> other food with which it comes into contact <b>impure</b> with <b>third-</b>degree impurity status. After hearing Rabbi Akiva’s statement, <b>Rabbi Yehoshua said: Who will remove the dirt from your eyes, Rabban Yoḥanan ben Zakkai,</b> so that you could live and see this? <b>As you would say:</b> In the <b>future, another generation</b> is destined <b>to deem pure a loaf</b> that contracted <b>third-</b>degree impurity, <b>as there is no</b> explicit <b>verse from the Torah</b> stating <b>that it is impure. But</b> now <b>Rabbi Akiva, your disciple, brings a verse from the Torah</b> indicating <b>that it is impure, as it is stated: “Whatever is in it shall be impure.”</b>
+Furthermore, <b>on that same day Rabbi Akiva interpreted</b> the verses with regard to the Levite cities as follows: One verse states: <b>“And you shall measure outside the city for the east side two thousand cubits…</b>this shall be for them the open land outside the cities” (Numbers 35:5), <b>and another verse states:</b> “And the open land around the cities, which you shall give to the Levites, shall be <b>from the wall of the city and outward one thousand cubits round about”</b> (Numbers 35:4). <b>It is impossible to say</b> that the area around the cities given to the Levites was only <b>one thousand cubits, as it is already stated: “Two thousand cubits.” And it is impossible to say</b> that <b>two thousand cubits</b> were left for them, <b>as it is already stated: “One thousand cubits.” How</b> can <b>these</b> texts be reconciled? <b>One thousand cubits</b> are to be set aside as <b>a tract</b> of open land surrounding the city, <b>and</b> the <b>two thousand cubits</b> are mentioned not in order to be given to the Levites, but to indicate the boundary of <b>the Shabbat limit,</b> beyond which it is forbidden to travel on Shabbat. This verse thereby serves as the source for the two-thousand-cubit Shabbat limit. <b>Rabbi Eliezer, son of Rabbi Yosei HaGelili, says</b> otherwise: <b>One thousand cubits</b> were given to the Levites as an open <b>tract</b> of land, that could not be planted or built upon, <b>and two thousand cubits</b> of additional land were given to the Levites for planting <b>fields and vineyards.</b>
+Additionally, <b>on that same day Rabbi Akiva interpreted</b> the verse: <b>“Then Moses and the children of Israel sang this song to the Lord, and said, saying”</b> (Exodus 15:1), as follows: <b>As</b> there is <b>no</b> need for <b>the verse to state</b> the word <b>“saying,”</b> because it states the word “said” immediately prior to it, <b>why</b> must <b>the verse state</b> the word <b>“saying”? It teaches that the Jewish people would repeat in song after Moses every single statement</b> he said, <b>as</b> is done when <b>reciting <i>hallel</i>.</b> After Moses would recite a verse, they would say as a refrain: <b>“I will sing to the Lord, for He is highly exalted”</b> (Exodus 15:1). It is <b>for this</b> reason that the word <b>“saying” is stated,</b> in addition to the word “said.” <b>Rabbi Neḥemya says:</b> The people sang the song together with Moses <b>as</b> is done when <b>reciting <i>Shema</i>,</b> which is recited in unison after the prayer leader begins, <b>and not as</b> is done when <b>reciting <i>hallel</i>.</b>
+<b>On that same day Rabbi Yehoshua ben Hyrcanus taught: Job served the Holy One, Blessed be He, only out of love, as it is stated: “Though He will slay me, still I will trust in Him”</b> (Job 13:15). <b>And still, the matter is even,</b> i.e., the verse is ambiguous, as there are two possible interpretations of the verse. Was Job saying: <b>I will await Him,</b> expressing his yearning for God; <b>or</b> should the verse be interpreted as saying <b>I will not await</b> Him. As the word “lo” can mean either “to him” or “not,” it is unclear which meaning is intended here. This dilemma is resolved elsewhere, where <b>the verse states</b> a clearer indication of Job’s intent: <b>“Till I die I will not put away my integrity from me”</b> (Job 27:5). This <b>teaches that he acted out of love.</b> <b>Rabbi Yehoshua said: Who will remove the dirt from your eyes, Rabban Yoḥanan ben Zakkai,</b> so that you could live and see this? <b>As you taught all your life that Job worshipped the Omnipresent only out of fear, as it is stated:</b> “And that <b>man</b> was <b>wholehearted and upright, and God-fearing, and shunned evil”</b> (Job 1:1); <b>but</b> now <b>Yehoshua</b> ben Hyrcanus, <b>the disciple of your disciple, has taught that</b> Job <b>acted out of love.</b>
+
+Chapter 6
+
+In the case of <b>one who warned his wife</b> not to seclude herself with a particular man <b>and she</b> subsequently <b>secluded herself</b> with the man she was warned about, <b>even if he heard</b> about it <b>from a flying bird,</b> or any other source whatsoever, <b>he must divorce</b> his wife. However, he must still <b>grant her</b> the money accorded to her by her <b>marriage contract</b> because there is no actual proof of her seclusion with the man in question. This is <b>the statement of Rabbi Eliezer,</b> who, as quoted in the first mishna of the tractate (2a), holds that there is no necessity for witnesses to testify with regard to the seclusion, and the woman becomes forbidden to her husband even in the absence of witnesses, by the husband’s word alone. <b>Rabbi Yehoshua</b> disagrees, as he did in the mishna (2a), and <b>says:</b> He does not divorce his wife in the absence of witnesses <b>until</b> the gossiping women who sit and <b>spin</b> thread <b>by</b> the <b>light of the moon</b> begin to <b>discuss her</b> behavior, as they share the gossip of the town. The Gemara earlier (6b) taught that a woman whose infidelity became subject to this public discussion can no longer be tested by the bitter water of a <i>sota</i>. Consequently, she must get divorced.
+The mishna continues to list various possible testimonies concerning of such acts of seclusion. If <b>one witness said: I saw that she became defiled</b> during her seclusion by engaging in sexual intercourse with that other man, <b>she does not drink</b> the bitter water, but rather, he divorces her immediately. <b>And furthermore, even</b> if the one who testified was <b>a slave or a maidservant,</b> neither of whom is generally regarded as a valid witness, <b>they are deemed credible</b> to testify to the wife’s adultery <b>even to</b> the extent that their testimony <b>disqualifies her from</b> receiving <b>her marriage contract</b> and prevents her from drinking the bitter water. The mishna continues by listing women whose testimony is only partially accepted concerning this matter: <b>Her mother-in-law, and her mother in-law’s daughter, and her rival wife,</b> i.e., a second wife of the husband, <b>and her <i>yevama</i>,</b> i.e., her husband’s brother’s wife, <b>and her husband’s daughter,</b> all of whom are generally not deemed credible if they say anything incriminating pertaining to this woman due to the tumultuous relationships these women often have. <b>They are</b> all <b>deemed credible</b> to testify concerning the woman’s defilement while in seclusion, <b>but</b> are <b>not</b> deemed credible <b>to</b> the extent that their testimony will <b>disqualify her from</b> receiving <b>her marriage contract; rather,</b> it is deemed credible to the extent that she will <b>not drink</b> of the bitter water of a <i>sota</i>.
+This ruling allowing one witness’s testimony with regard to defilement needs to be stated, <b>as, by right,</b> it <b>should</b> not <b>have been</b> deemed credible based on the following <i>a fortiori</i> inference: <b>And just as if</b> with regard to <b>the first testimony</b> concerning seclusion, <b>which does not forbid her</b> with <b>an irrevocable prohibition,</b> as the woman can be found innocent permitting her again to her husband by drinking the bitter water, <b>is not established with fewer than two</b> witnesses, since according to the mishna the testimony of seclusion requires two witnesses, then with regard to <b>the final testimony</b> concerning defilement, <b>which forbids her</b> to her husband with <b>an irrevocable prohibition, is it not logical that it</b> should also <b>not be established with fewer than two</b> witnesses? Therefore, to counter this derivation, <b>the verse states: “And there be no witness against her”</b> (Numbers 5:13), teaching that <b>any</b> testimony with regard to defilement <b>that there is against her</b> is sufficient, and two witnesses are not required. The Gemara asks: <b>And from now</b> that it is established that one witness suffices to testify with regard to defilement, <b>an <i>a fortiori</i></b> inference can be made <b>with regard to the first testimony</b> of seclusion: <b>And just as if</b> concerning <b>the final testimony</b> of defilement, <b>which forbids her</b> with <b>an irrevocable prohibition,</b> yet it <b>is established by one witness,</b> then with regard to <b>the first testimony, which does not forbid her</b> with <b>an irrevocable prohibition, is it not logical that it should be established with</b> only <b>one witness?</b> Therefore, to counter this derivation, <b>the verse states:</b> “When a man takes a wife, and marries her, and it comes to pass, if she finds no favor in his eyes, <b>because he has found some unseemly matter [<i>davar</i>] in her”</b> (Deuteronomy 24:1), <b>and there,</b> in the laws concerning monetary matters, <b>it states: “At the mouth of two witnesses,</b> or at the mouth of three witnesses, <b>shall a matter [<i>davar</i>] be established”</b> (Deuteronomy 19:15), teaching that <b>just as</b> the “matter” stated <b>there</b> is established <b>“at the mouth of two witnesses,” so too, here</b> the “matter” of her seclusion must be established <b>“at the mouth of two</b> witnesses.”
+The mishna discusses the <i>halakha</i> in a case where two single witnesses contradict each other concerning her defilement. If one <b>witness says: She was defiled, and</b> another <b>witness says: She was not defiled,</b> or similarly in the case of those normally disqualified from bearing witness, if one <b>woman says: She was defiled, and</b> another <b>woman says: She was not defiled, she would drink</b> the bitter water of a <i>sota</i>, due to the uncertainty engendered by the contradictory testimonies. Similarly, if <b>one</b> witness <b>says: She was defiled, and two</b> witnesses <b>say: She was not defiled, she would drink</b> the bitter water. However, if <b>two</b> would <b>say: She was defiled, and one says: She was not defiled,</b> the testimony of the two witnesses is accepted and <b>she would not drink</b> the bitter water, and the husband must divorce her.
+
+Chapter 7
+
+<b>These are recited in any language,</b> not specifically Hebrew: <b>The portion of</b> the warning and the oath administered by the priest to <b>a woman suspected by her husband of having been unfaithful [<i>sota</i>]; and the declaration of tithes,</b> which occurs after the third and the sixth years of the seven-year Sabbatical cycle, when one declares that he has given his tithes appropriately; <b><i>Shema</i>; and</b> the <i>Amida</i> <b>prayer; and Grace after Meals; and an oath of testimony,</b> where one takes an oath that he does not have any testimony to provide on a given issue; <b>and an oath on a deposit,</b> where one takes an oath that he does not have possession of another’s deposit.
+<b>And these are recited</b> only <b>in the sacred tongue,</b> Hebrew: <b>The recitation of</b> the verses that one recounts when bringing the <b>first fruits</b> to the Temple; <b>and</b> the recitations which form an element of <b>the ritual through which a <i>yavam</i> frees a <i>yevama</i> of her levirate bonds [<i>ḥalitza</i>];</b> the <b>blessings and curses</b> that were spoken on Mount Gerizim and Mount Ebal; <b>the Priestly Benediction; and the blessing</b> on the Torah recited <b>by</b> the <b>High Priest</b> on Yom Kippur; <b>and the portion of</b> the Torah read by <b>the king</b> at the assembly on <i>Sukkot</i> at the conclusion of the Sabbatical Year; <b>and the portion</b> recited during the ritual <b>of a heifer whose neck is broken,</b> when a person is found killed in an area that is between two cities, and the murderer is unknown; <b>and</b> the speech of a priest who is <b>anointed for war when he addresses the nation</b> before going out to battle.
+<b>How</b> is it derived that the <b>recitation</b> when bringing the <b>first fruits</b> is recited specifically in Hebrew? When the Torah discusses this mitzva it states: <b>“And you shall speak and say before the Lord your God”</b> (Deuteronomy 26:5), <b>and below,</b> in the discussion of the blessings and curses, <b>it states: “And the Levites shall speak and say”</b> (Deuteronomy 27:14). <b>Just as there,</b> the Levites speak <b>in the sacred tongue, so too here,</b> the recitation is <b>in the sacred tongue.</b>
+<b>How</b> is it derived that the recitation at <b>a <i>ḥalitza</i></b> ceremony must be in Hebrew? The verse in the Torah portion discussing <i>ḥalitza</i> states: <b>“And she shall speak and say”</b> (Deuteronomy 25:9), <b>and below it states: “And the Levites shall speak and say”</b> (Deuteronomy 27:14). <b>Just as there,</b> the Levites speak <b>in the sacred tongue, so too here,</b> the recitation is <b>in the sacred tongue.</b> <b>Rabbi Yehuda says:</b> This can be derived from a different word in the verse: <b>“And she shall speak and say: So</b> shall it be done to the man that does not build up his brother’s house” (Deuteronomy 25:9). The word “so” indicates that her statement is ineffective <b>unless she says</b> it <b>in these</b> exact <b>words.</b>
+<b>How</b> did the ceremony of the <b>blessings and curses</b> take place? <b>When the Jewish people crossed the Jordan River they came to Mount Gerizim and Mount Ebal, which are in Samaria along-side</b> the city of <b>Shechem, which is near the oaks of Moreh, as it is stated: “Are they not beyond the Jordan,</b> behind the way of the going down of the sun, in the land of the Canaanites that dwell in the Arabah, over against Gilgal, beside the oaks of Moreh?” (Deuteronomy 11:30), <b>and there it states: “And Abram passed through the land until the place of Shechem, until the oaks of Moreh”</b> (Genesis 12:6). <b>Just as the oaks of Moreh mentioned there</b> with regard to Abraham <b>are</b> close to <b>Shechem, so too, the oaks of Moreh mentioned here are</b> close to <b>Shechem.</b> <b>Six tribes ascended to the top of Mount Gerizim and six tribes ascended to the top of Mount Ebal, and the priests and the Levites and the Ark were standing at the bottom in the middle,</b> between the two mountains. <b>The priests were surrounding the Ark and the Levites</b> were surrounding <b>the priests, and all</b> the rest <b>of the Jewish people</b> were standing on the mountains <b>on this side and on that side, as it is stated: “And all Israel, and their elders and officers, and their judges, stood on this side of the Ark and on that side</b> before the priests the Levites that bore the Ark of the Covenant of the Lord” (Joshua 8:33). The Levites then <b>turned to face Mount Gerizim and opened with</b> the <b>blessing: Blessed be the man who does not make a graven or molten image</b> (see Deuteronomy 27:15), <b>and these</b> people <b>and those</b> people, i.e., the two groups standing on either mountain, <b>answered: Amen.</b> Then <b>they turned to face Mount Ebal and opened with</b> the <b>curse: “Cursed be the man who makes a graven or molten image”</b> (Deuteronomy 27:15), <b>and these</b> people <b>and those</b> people <b>answered: Amen.</b> They continued in this manner <b>until they completed</b> reciting all of the <b>blessings and curses.</b> <b>And afterward they brought the stones</b> as commanded in the Torah, <b>and</b> they <b>built the altar and plastered it with plaster, and they wrote on it all of the words of the Torah in seventy languages, as it is stated:</b> “And you shall write on the stones all the words of this law <b>clearly elucidated”</b> (Deuteronomy 27:8), indicating that it was to be written in every language. <b>And they</b> then <b>took the stones</b> from there <b>and came</b> to Gilgal <b>and slept in their</b> lodging <b>place.</b> 
+<b>How</b> is <b>the Priestly Benediction</b> recited? <b>In the country,</b> i.e., outside the Temple, the priest <b>recites</b> the verses as <b>three blessings,</b> pausing between each verse while the people respond amen. <b>And in the Temple,</b> the priests recite all three verses as <b>one blessing,</b> after which the people respond: Blessed be the Lord, God, the God of Israel, from eternity to eternity, as is the customary response to blessings in the Temple. <b>In the Temple,</b> the priest <b>utters the name</b> of God <b>as it is written</b> in the Torah, i.e., the Tetragrammaton, <b>and in the country</b> they use <b>its substitute name</b> of Lordship. <b>In the country, the priests lift their hands</b> so they are <b>aligned with their shoulders</b> during the benediction. <b>And in the Temple</b> they lift them <b>above their heads, except for the High Priest, who does not lift his hands above the frontplate.</b> Since the Tetragrammaton is inscribed on it, it is inappropriate for him to lift his hands above it. <b>Rabbi Yehuda says: Even the High Priest lifts his hands above the frontplate, as it is stated: “And Aaron lifted up his hands toward the people and blessed them”</b> (Leviticus 9:22).
+<b>How</b> are <b>the blessings of the High Priest</b> recited on Yom Kippur? <b>The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue</b> that stands on the Temple Mount, <b>and the head of the synagogue gives it to the deputy</b> High Priest, <b>and the deputy</b> High Priest <b>gives it to the High Priest.</b> <b>And the High Priest stands; and receives</b> the Torah scroll; <b>and reads</b> the Torah portion beginning with the verse: <b>“After the death”</b> (Leviticus 16:1–34), <b>and</b> the portion beginning with the verse: <b>“But on the tenth”</b> (Leviticus 23:26–32); <b>and furls the Torah</b> scroll; <b>and places it on his bosom; and says: More than what I have read before you is written here. He</b> then <b>reads by heart</b> the portion beginning with: <b>“And on the tenth,” from the book of Numbers</b> (see 29:7–11). <b>And</b> after the reading the High Priest <b>recites</b> the following <b>eight blessings:</b> A blessing <b>concerning the Torah, and concerning the</b> Temple <b>service, and concerning thanksgiving, and concerning forgiveness for iniquity, and concerning the Temple, and concerning the Jewish people, and concerning the priests, and concerning Jerusalem, and the rest of the prayer.</b>
+<b>How</b> is <b>the portion of</b> the Torah that is read by <b>the king</b> recited at the assembly, when all the Jewish people would assemble? At <b>the conclusion of the first day of the festival</b> of <i>Sukkot</i>, <b>on the eighth,</b> after <b>the conclusion of the Sabbatical Year, they make a wooden platform for</b> the king <b>in the</b> Temple <b>courtyard, and he sits on it, as it is stated: “At the end of every seven years, in the Festival</b> of the Sabbatical Year” (Deuteronomy 31:10). <b>The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue</b> that stands on the Temple Mount. <b>And the head of the synagogue gives it to the deputy</b> High Priest, <b>and the deputy</b> High Priest <b>gives it to the High Priest, and the High priest gives it to the king. And the king stands, and receives</b> the Torah scroll, <b>and reads</b> from it while <b>sitting.</b> <b>King Agrippa arose, and received</b> the Torah scroll, <b>and read</b> from it while <b>standing, and the Sages praised him</b> for this. <b>And when</b> Agrippa <b>arrived at</b> the verse in the portion read by the king that states: <b>“You may not appoint a foreigner over you”</b> (Deuteronomy 17:15), <b>tears flowed from his eyes,</b> because he was a descendant of the house of Herod and was not of Jewish origin. The entire nation <b>said to him: Fear not, Agrippa. You are our brother, you are our brother.</b> <b>And</b> the king <b>reads from the beginning of</b> Deuteronomy, from the verse that states: <b>“And these are the words”</b> (Deuteronomy 1:1), <b>until</b> the words: <b>“Hear,</b> O Israel” (Deuteronomy 6:4). <b>And</b> he then reads the sections beginning with: <b>“Hear,</b> O Israel” (Deuteronomy 6:4–9), <b>“And it shall come to pass, if you shall hearken”</b> (Deuteronomy 11:13–21), <b>“You shall tithe”</b> (Deuteronomy 14:22–29), <b>“When you have made an end of the tithing”</b> (Deuteronomy 26:12–15), <b>and the passage concerning the</b> appointment of <b>a king</b> (Deuteronomy 17:14–20), <b>and the blessings and curses</b> (Deuteronomy 28), <b>until he finishes the entire portion.</b> The same <b>blessings that the High Priest recites</b> on Yom Kippur, <b>the king recites</b> at this ceremony, <b>but he delivers</b> a blessing <b>concerning the Festivals in place of</b> the blessing concerning <b>forgiveness for iniquity.</b>
+
+Chapter 8
+
+With regard to <b>the</b> priest who was <b>anointed for war, at the time that he</b> would <b>speak to the nation, he would speak</b> to them <b>in the sacred tongue,</b> Hebrew, <b>as it is stated: “And it shall be, when you draw near to the battle, that the priest shall approach</b> and speak to the people” (Deuteronomy 20:2). <b>This</b> priest identified in the verse is <b>the priest anointed for war,</b> the priest who is inaugurated specifically to serve this function. <b>“And speak to the people”;</b> he addresses them <b>in the sacred tongue,</b> Hebrew. The Torah dictates the priest’s address: <b>“And</b> he <b>shall say to them: Hear Israel,</b> you draw near today to battle against your enemies; let not your heart faint; fear not, nor be alarmed, and do not be terrified of them” (Deuteronomy 20:3). The priest expounds: <b>“Against your enemies” and not against your brothers.</b> This is <b>not</b> a war of the tribe of <b>Judah against Simon and not Simon against Benjamin,</b> such <b>that if you fall into their hands</b> your brothers <b>will have mercy on you, as it is stated</b> with regard to a war between Judah and Israel: <b>“And the men that have been mentioned by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon donkeys, and brought them to Jericho, the city of palm trees, unto their brethren; then they returned to Samaria”</b> (II Chronicles 28:15). Rather, <b>you are marching</b> to war <b>against your enemies, and if you fall into their hands, they</b> will <b>not have mercy on you.</b> The priest continues: <b>“Let not your heart faint; fear not, nor be alarmed,</b> and do not be terrified of them” (Deuteronomy 20:3). <b>“Let not your heart faint” due to the neighing of horses and the sharpening of</b> the enemy’s <b>swords. “Fear not” due to the knocking of shields [<i>terisin</i>] and the noise of</b> their <b>boots [<i>calgassin</i>]. “Nor be alarmed” by the sound of trumpets. “Do not be terrified” due to the sound of shouts.</b> The priest explains why the soldiers need not be terrified. <b>“For the Lord your God is He that goes with you,</b> to fight for you against your enemies, to save you” (Deuteronomy 20:4). Remember that <b>they come</b> to war <b>championed by flesh and blood, and you are coming championed by the Omnipresent. The Philistines came championed by Goliath. What was his end? In the end, he fell by the sword, and they fell with him</b> (see I Samuel, chapter 17). <b>The Ammonites came championed by Shobach. What was his end? In the end, he fell by the sword, and they fell with him</b> (see II Samuel, chapter 10). <b>But</b> as for <b>you, you are not so,</b> reliant upon the strength of mortals: <b>“For the Lord your God is He that goes with you, to fight for you</b> against your enemies, to save you”; <b>this</b> verse is referring to the <b>camp of the Ark</b> of the Covenant that accompanies them out to war.
+The mishna continues its discussion of the speech given before battle. <b>“And the officers shall speak to the people, saying: What man is there that has built a new house, and has not dedicated it? Let him go and return to his house,</b> lest he die in the battle, and another man dedicate it” (Deuteronomy 20:5). He is sent home if he is <b>one who builds a storehouse for straw, a barn for cattle, a shed for wood,</b> or <b>a warehouse.</b> Similarly, it applies if he is <b>one who builds, or</b> if he is <b>one who purchases, or</b> if he is <b>one who inherits, or</b> if he is <b>one to whom</b> it <b>is given</b> as <b>a gift.</b> In all these instances, the man returns from the war encampment. The next verse states: <b>“And what man is there that has planted a vineyard, and has not used the fruit</b> thereof? Let him go and return unto his house, lest he die in the battle and another man use the fruit thereof” (Deuteronomy 20:6). He is sent home if he is <b>one who plants</b> a whole <b>vineyard</b> of many vines, <b>or</b> if he is <b>one who plants</b> as few as <b>five fruit trees</b> of another variety, <b>and even</b> if these five are <b>from the five species.</b> The produce need not be all of one species. The same applies if he is <b>one who plants, or</b> if he is <b>one who layers</b> the vine, bending a branch into the ground so that it may take root and grow as a new vine, <b>or</b> if he is <b>one who grafts</b> different trees onto one another. <b>And</b> it applies if he is <b>one who purchases</b> a vineyard, <b>or</b> if he is <b>one who inherits</b> a vineyard, <b>or</b> if he is <b>one to whom</b> the vineyard <b>is given</b> as <b>a gift.</b> The next verse states: <b>“And what man is there that has betrothed a wife,</b> and has not taken her? Let him go and return to his house, lest he die in the battle, and another man take her” (Deuteronomy 20:7). He is sent home if he is <b>one who betroths a virgin, or</b> if he is <b>one who betroths a widow.</b> This applies <b>even</b> if his <i>yevama</i>, his late brother’s wife, is a <b>widow waiting for</b> him as <b>her <i>yavam</i></b> to perform levirate marriage; <b>and even</b> if <b>he heard that his brother died in the war</b> and the widow begins to wait for him only then, <b>he returns and goes</b> home. <b>Each of these</b> men, although they are exempt, still <b>hear the address of the priest</b> and <b>the regulations of war</b> at the local camp, <b>and</b> thereafter <b>they return</b> to their respective homes. However, they still support the war effort, <b>and</b> they <b>provide water and food</b> for the soldiers <b>and repair the roads.</b>
+<b>And these</b> are the men <b>who do not return</b> to their homes: <b>One who builds a gateway,</b> or <b>an enclosed veranda [<i>akhsadra</i>], or a balcony;</b> or <b>one who plants</b> no more than <b>four fruit trees or</b> even <b>five</b> or more <b>non-fruit bearing trees;</b> or <b>one who remarries his divorced</b> wife. Nor is there an exemption for one who has betrothed a woman whom he is not permitted to marry: With regard to <b>a widow</b> betrothed <b>to a High Priest</b> (see Leviticus 21:7); <b>a divorcée or a <i>yevama</i> who performed <i>ḥalitza</i> [<i>ḥalutza</i>],</b> in lieu of entering into a levirate marriage, betrothed <b>to a common priest</b> (see Leviticus 21:13–15); <b>a <i>mamzeret</i> or a Gibeonite woman</b> betrothed <b>to an Israelite;</b> or <b>an Israelite woman</b> betrothed <b>to a <i>mamzer</i> or a Gibeonite</b> (see Deuteronomy 23:3); such a man <b>does not return</b> to his home. <b>Rabbi Yehuda says: Even one who rebuilds a house</b> as it stood originally <b>would not return. Rabbi Eliezer says: Even one who builds a</b> new <b>brick house in the Sharon would not return</b> because these houses are not stable and are expected to collapse periodically.
+<b>These</b> are the men <b>who do not</b> even <b>move from their places</b> because they do not even report to the camp: One who <b>built a house and dedicated it</b> within the year; one who <b>planted a vineyard and used its fruit</b> for less than a year; one <b>who marries his betrothed</b> and <b>one who marries his <i>yevama</i>,</b> his brother’s widow who must enter into a levirate marriage or perform <i>ḥalitza</i>, <b>as it is stated:</b> “When a man takes a new wife, he shall not go out with the army…<b>he shall be free for his house one year,</b> and shall cheer his wife whom he has taken” (Deuteronomy 24:5). The mishna interprets the verse as follows: <b>“For his house”; this</b> means <b>his house</b> that he built. <b>“He shall be”; this</b> term includes <b>his vineyard. “And shall cheer his wife”; this is his wife. “Whom he has taken”;</b> this phrase comes <b>to include his <i>yevama</i>,</b> who is considered his wife with respect to this <i>halakha</i> although he has not yet married her. Those who are exempt for these reasons <b>do not</b> even <b>provide water and food</b> to the soldiers, <b>and</b> they <b>do not repair the roads.</b>
+The mishna continues its discussion of the speech given before battle. <b>“And the officers shall speak further to the people,</b> and they shall say: What man is there that is fearful and fainthearted? Let him go and return unto his house” (Deuteronomy 20:8). <b>Rabbi Akiva says: “That is fearful and fainthearted”</b> is to be understood <b>as it indicates, that</b> the man is <b>unable to stand in the battle ranks and to see a drawn sword</b> because it will terrify him. <b>Rabbi Yosei HaGelili says: “That is fearful and fainthearted”; this is one who is afraid because of the sins that he has;</b> he, too, returns. <b>Therefore, the Torah provided him</b> with <b>all these</b> additional reasons for exemption from the army so he can ascribe <b>his leaving to</b> one of <b>them.</b> In this way, the sinner may leave the ranks without having to publicly acknowledge that he is a sinner. <b>Rabbi Yosei says:</b> With regard to one who has betrothed a woman forbidden to him, including <b>a widow</b> betrothed <b>to a High Priest; a divorcée or a <i>yevama</i> who performed <i>ḥalitza</i></b> [<b><i>ḥalutza</i></b>] betrothed <b>to a common priest; a <i>mamzeret</i> or a Gibeonite woman</b> betrothed <b>to an Israelite;</b> or <b>a daughter of an Israelite</b> betrothed <b>to a <i>mamzer</i> or a Gibeonite; this</b> man <b>is he</b> whom the verse calls <b>“fearful and fainthearted.”</b> He fears that his sin will jeopardize his safety in the war.
+The mishna continues its discussion. The verse states: <b>“And it shall be, when the officers conclude speaking to the people, that captains of legions shall be appointed at the head of the people”</b> (Deuteronomy 20:9). The mishna adds: <b>As well as at the rear of the people.</b> The officers <b>station guards [<i>zekifin</i>] in front of them, and other</b> guards <b>behind them, and</b> they have <b>iron rods [<i>kashilin</i>] in their hands. And</b> with regard to <b>anyone who attempts to turn back</b> and flee from the war, the guard <b>has license to beat [<i>lekape’aḥ</i>] his legs</b> <b>because the beginning of fleeing</b> is <b>a downfall</b> on the battlefield, <b>as it is stated: “Israel has fled before the Philistines, and there has been also a great slaughter among the people”</b> (I Samuel 4:17), <b>and</b> likewise <b>it says further on: “And the men of Israel fled from before the Philistines, and fell down slain</b> in Mount Gilboa” (I Samuel 31:1).
+The mishna adds: <b>In what</b> case <b>are</b> all of <b>these statements,</b> with regard to the various exemptions from war, <b>said?</b> They are said <b>with regard to elective wars. But in wars</b> whose mandate is <b>a mitzva, everyone goes, even a groom from his room and a bride from her wedding canopy. Rabbi Yehuda said: In what</b> case <b>are</b> all of <b>these statements,</b> with regard to the various exemptions from war, <b>said?</b> They are said <b>with regard to wars</b> whose mandate is <b>a mitzva. But in obligatory wars, everyone goes, even a groom from his room and a bride from her wedding canopy.</b>
+
+Chapter 9
+
+In certain cases of unsolved murder, the Torah prescribes a ritual performed with <b>a heifer whose neck is broken.</b> During the course of this ritual, the judges say a confession <b>in the sacred tongue,</b> Hebrew, <b>as it is stated</b> in the verse: <b>“If one be found slain in the land</b> which the Lord your God has given you to possess it, lying in the field, and it is not known who has smitten him; <b>then your Elders and your judges shall come forth”</b> (Deuteronomy 21:1–2). What is the procedure for this ritual? <b>Three members of the High Court [Sanhedrin] that is in Jerusalem would go out</b> to see the corpse. <b>Rabbi Yehuda says: Five</b> would go out, <b>as it is stated: “Your Elders,”</b> in the plural form, indicating at least <b>two;</b> and it is written: <b>“And your judges,”</b> in the plural form, indicating another <b>two</b> judges; <b>and a court may not</b> be comprised of <b>an even</b> number of judges because they need to be able to issue a majority ruling. Consequently, <b>they add to them one more</b> Elder.
+If the corpse <b>was found concealed in a pile</b> of stones, <b>or hanging on a tree, or floating on the surface of the water,</b> then the judges <b>would not break the neck</b> of the heifer, <b>as it is stated:</b> “If one be found slain <b>in the land”</b> (Deuteronomy 21:1), <b>and not concealed in a pile</b> of stones; <b>“lying”</b> on the ground <b>and not hanging on a tree; “in the field,” and not floating on the surface of the water.</b> If a corpse <b>was found close to the border</b> of the country, <b>or</b> close <b>to a city in which the majority of its</b> inhabitants <b>are gentiles, or</b> close <b>to a city that is without</b> a rabbinical <b>court</b> of twenty-three judges, then the judges <b>would not break the</b> heifer’s <b>neck.</b> Additionally, the Elders <b>measure</b> the distance from the corpse <b>only to a city that has</b> a rabbinical <b>court</b> with twenty-three judges. If the slain person <b>is found precisely between two cities,</b> the inhabitants of <b>the two of them bring two heifers</b> total; this is <b>the statement of Rabbi Eliezer. And</b> the inhabitants of <b>Jerusalem do not bring a heifer whose neck is broken,</b> even if Jerusalem is the city closest to the slain victim. 
+If the <b>head of</b> the corpse <b>was found in one place and his body</b> was found <b>in a different place, they bring the head next to the body;</b> this is <b>the statement of Rabbi Eliezer. Rabbi Akiva says:</b> They bring <b>the body next to the head.</b> 
+<b>From where</b> on the body <b>would they measure</b> the distance? <b>Rabbi Eliezer says: From his navel. Rabbi Akiva says: From his nose. Rabbi Eliezer ben Ya’akov says: From the place where he became a slain</b> person, which is <b>from the neck.</b>
+The mishna continues to describe the ritual. After they would take the measurement, <b>the Elders of Jerusalem took their leave and went</b> away. <b>The Elders of the city</b> that is closest to the corpse <b>bring a heifer from cattle, which has not pulled a yoke. But a blemish does not disqualify it,</b> because, unlike the description of the red heifer, the Torah does not state that it must be without blemish. <b>And they bring it down to a stream</b> that is <b><i>eitan</i>. <i>Eitan</i></b> in this context means <b>as</b> the word generally <b>indicates,</b> powerful. The stream must have <b>a forceful</b> flow. The mishna comments: <b>Even if it is not forceful, it is a valid</b> site for the ritual. <b>And they break the neck of</b> the heifer <b>from behind with a cleaver. And</b> with regard to <b>its place,</b> where the heifer was standing when its neck was broken, <b>it is prohibited</b> for that ground <b>to be sown or to be worked, but</b> it is <b>permitted to comb flax there or to cut stones there.</b> 
+<b>The Elders of that city</b> would then <b>wash their hands in water in</b> the <b>place of the breaking of the neck of the heifer, and they would recite: “Our hands did not spill this blood, nor did our eyes see”</b> (Deuteronomy 21:7). The mishna explains: <b>But did it enter our minds that the Elders of the court are spillers of blood,</b> that they must make such a declaration? <b>Rather,</b> they mean to declare <b>that</b> the victim <b>did not come to us and</b> then <b>we let him take his leave without food, and we did not see him and</b> then <b>leave him</b> alone to depart <b>without accompaniment.</b> They therefore attest that they took care of all his needs and are not responsible for his death even indirectly. <b>And the priests recite: “Forgive, Lord, Your people Israel, whom You have redeemed, and suffer not innocent blood to remain in the midst of Your people Israel”</b> (Deuteronomy 21:8). <b>They did not have to recite</b> the conclusion of the verse: <b>“And the blood shall be forgiven for them,”</b> as this is not part of the priests’ statement, <b>but</b> rather <b>the Divine Spirit informs them: When you shall do so, the blood is forgiven for you.</b>
+<b>If the killer is found before the heifer’s neck was broken,</b> the heifer <b>shall go out and graze among the herd.</b> It is not considered sacred at all, and it may rejoin the other animals. If the killer is found <b>from</b> the time <b>when the heifer’s neck was broken,</b> even if the rest of the ritual has not yet been performed, it is prohibited to benefit from the animal, despite the killer having been found; it <b>should be buried in its place.</b> This is <b>because</b> the heifer <b>initially came for uncertainty,</b> as the killer was unknown, and <b>it atoned</b> for <b>its uncertainty and left,</b> i.e., it fulfilled its purpose of bringing atonement and is considered a heifer whose neck is broken in all regards. If <b>the heifer’s neck was broken and afterward the killer was found, he is killed.</b> The ritual does not atone for him.
+If <b>one witness says: I saw the killer, and one</b> other <b>witness says: You did not see</b> him; or if <b>a woman says: I saw, and</b> another <b>woman says: You did not see, they would break the neck</b> of the heifer, as without clear testimony about the identity of the killer the ritual is performed. Similarly, if <b>one witness says: I saw</b> the killer, <b>and two</b> witnesses <b>say: You did not see, they would break the neck</b> of the heifer, as the pair is relied upon. If <b>two</b> witnesses <b>say: We saw</b> the killer, <b>and one</b> witness <b>says to them: You did not see, they would not break the neck</b> of the heifer, as there are two witnesses to the identity of the killer. 
+The mishna further states: <b>From</b> the time <b>when murderers proliferated, the</b> ritual of the <b>heifer whose neck is broken was nullified.</b> The ritual was performed only when the identity of the murderer was completely unknown. Once there were many known murderers, the conditions for the performance of the ritual were no longer present, as the probable identity of the murderer was known. <b>From</b> the time <b>when Eliezer ben Dinai, who was</b> also <b>called Teḥina ben Perisha, came, they renamed him: Son of a murderer.</b> This is an example of a publicly known murderer. The mishna teaches a similar occurrence: <b>From</b> the time <b>when adulterers proliferated,</b> the performance of the ritual of <b>the bitter waters was nullified;</b> they would not administer the bitter waters to the <i>sota</i>. <b>And</b> it was <b>Rabbi Yoḥanan ben Zakkai</b> who <b>nullified it, as</b> it <b>is stated: “I will not punish your daughters when they commit harlotry, nor your daughters-in-law when they commit adultery; for they</b> consort with lewd women” (Hosea 4:14), meaning that when the husbands are adulterers, the wives are not punished for their own adultery. <b>From</b> the time <b>when Yosei ben Yo’ezer of Tzereida and Yosei ben Yehuda of Jerusalem died, the clusters ceased,</b> i.e., they were the last of the clusters, as explained in the Gemara, <b>as</b> it <b>is stated: “There is no cluster to eat; nor first-ripe fig that my soul desires”</b> (Micah 7:1). 
+The mishna continues in the same vein: <b>Yoḥanan the High Priest took away the declaration of the tithe.</b> After his time, no one recited the passage about the elimination of tithes that had previously been said at the end of a three-year tithing cycle. <b>He also nullified</b> the actions of <b>the awakeners and the strikers</b> at the Temple. <b>Until his days the hammer</b> of smiths <b>would strike in Jerusalem</b> on the intermediate days of a Festival, but he banned the practice. <b>And</b> furthermore, <b>in his days there was no need to inquire about doubtfully tithed produce [<i>demai</i>],</b> as everyone was careful to tithe. This mishna continues with the list of items that were nullified. 
+<b>From</b> the time <b>when the Sanhedrin ceased song was</b> also <b>nullified from the places of feasts,</b> i.e., it was no longer permitted to sing at a feast where wine was served, <b>as it is stated: “With song they shall not drink wine”</b> (Isaiah 24:9).
+<b>From</b> the time <b>when the early prophets died the <i>Urim VeTummim</i> was nullified. From</b> the time <b>when the</b> Second <b>Temple was destroyed the <i>shamir</i></b> worm <b>ceased</b> to exist <b>and</b> also <b>the sweetness of the honeycomb,</b> as the verse says with regard to the laws of the Torah: “More to be desired are they than gold, indeed, than much fine gold; sweeter also than honey and the honeycomb” (Psalms 19:11). <b>And men of faith ceased from</b> being among <b>the Jewish people, as it is stated: “Help, Lord, for the pious man is finished;</b> for the faithful fail from among the children of men” (Psalms 12:2). <b>Rabban Shimon ben Gamliel says</b> that <b>Rabbi Yehoshua testified: From the day the Temple was destroyed there is no day that does not include</b> some form of <b>curse. And</b> since then <b>the dew has not descended for blessing, and the taste has been removed from fruit. Rabbi Yosei says:</b> Since then, <b>the fat of fruit has also been removed. </b>
+Rabbi Shimon ben Elazar says: Since then, <b>the</b> lost <b>purity has removed the taste and the aroma</b> from fruit; <b>the tithes</b> that were not separated <b>have removed the fat of the grain. And the Sages say: Promiscuity and witchcraft</b> have <b>consumed it all.</b>
+<b>In the war [<i>pulemus</i>] of Vespasian</b> the Sages <b>decreed upon the crowns of bridegrooms,</b> i.e., that bridegrooms may no longer wear crowns, <b>and upon the drums,</b> meaning they also banned the playing of drums. <b>In the war of Titus they</b> also <b>decreed upon the crowns of brides, and</b> they decreed <b>that a person should not teach his son Greek.</b> <b>In the last war,</b> meaning the bar Kokheva revolt, <b>they decreed that a bride may not go out in a palanquin inside the city, but our Sages permitted a bride to go out in a palanquin inside the city,</b> as this helps the bride maintain her modesty.
+The mishna lists more things that ceased: <b>From</b> the time <b>when Rabbi Meir died, those who relate parables ceased; from</b> the time <b>when ben Azzai died, the diligent ceased; from</b> the time <b>when ben Zoma died, the exegetists ceased; from</b> the time <b>when Rabbi Yehoshua died, goodness ceased from the world; from</b> the time <b>when Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied; from</b> the time <b>when Rabbi Elazar ben Azarya died, the sages ceased to be wealthy; from</b> the time <b>when Rabbi Akiva died, the honor of the Torah ceased; from</b> the time <b>when Rabbi Ḥanina ben Dosa died, the men of</b> wondrous <b>action ceased; from</b> the time <b>when Rabbi Yosei the Small died, the pious were no more. And why was he called the Small? Because he was the smallest of the pious,</b> meaning he was one of the least important of the pious men. <b>From</b> the time <b>when Rabban Yoḥanan ben Zakkai died, the glory of wisdom ceased; from</b> the time <b>when Rabban Gamliel the Elder died, the honor of the Torah ceased, and purity and asceticism died. From</b> the time <b>when Rabbi Yishmael ben Pavi died, the glory of the priesthood ceased; from</b> the time <b>when Rabbi</b> Yehuda HaNasi <b>died, humility and fear of sin ceased. Rabbi Pineḥas ben Ya’ir says: From</b> the time <b>when the</b> Second <b>Temple was destroyed, the <i>ḥaverim</i> and free men</b> of noble lineage <b>were ashamed, and their heads were covered</b> in shame, <b>and men of action dwindled, and violent and smooth-talking men gained the upper hand, and none seek, and none ask, and none inquire</b> of the fear of Heaven. <b>Upon whom</b> is there <b>for us to rely?</b> Only <b>upon our Father in Heaven. Rabbi Eliezer the Great says: From the day the</b> Second <b>Temple was destroyed,</b> the generations have deteriorated: <b>Scholars have begun to become like scribes</b> that teach children, <b>and scribes have become like beadles, and beadles have become like ignoramuses, and ignoramuses are increasingly diminished, and none ask and none seek. Upon whom is there to rely?</b> Only <b>upon our Father in Heaven.</b> He also said: <b>In the</b> times of the <b>approach of the Messiah, impudence will increase and high costs will pile up.</b> Although <b>the vine shall bring forth its fruit, wine will</b> nevertheless <b>be expensive. And</b> the <b>monarchy shall turn to heresy, and</b> there will be <b>no</b> one to give <b>reproof</b> about this. <b>The meeting place</b> of the Sages <b>will become</b> a place of <b>promiscuity, and the Galilee shall be destroyed, and the Gavlan will be desolate, and the men of the border shall go round from city to city</b> to seek charity, <b>but they will find no mercy. And the wisdom of scribes will putrefy, and people who fear sin will be held in disgust, and the truth will be absent. The youth will shame the face of elders, elders will stand before minors.</b> Normal family relations will be ruined: <b>A son will disgrace a father; a daughter will rise up against her mother, a daughter-in-law against her mother-in-law. A man’s enemies</b> will be <b>the members of his household. The face of the generation</b> will be <b>like the face of a dog; a son will no</b> longer <b>be ashamed before his father. And upon what is there for us to rely?</b> Only <b>upon our Father in heaven. Rabbi Pineḥas ben Ya’ir says: Torah</b> study <b>leads to care</b> in the performance of mitzvot. <b>Care</b> in the performance of mitzvot <b>leads to diligence</b> in their observance. <b>Diligence leads to cleanliness</b> of the soul. <b>Cleanliness</b> of the soul <b>leads to abstention</b> from all evil. <b>Abstention</b> from evil <b>leads to purity</b> and the elimination of all base desires. <b>Purity leads to piety. Piety leads to humility. Humility leads to fear of sin. Fear of sin leads to holiness. Holiness leads to the Divine Spirit. The Divine Spirit leads to the resurrection of the dead.</b> 
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+Mishnah Sotah
+משנה סוטה
+merged
+https://www.sefaria.org/Mishnah_Sotah
+This file contains merged sections from the following text versions:
+-William Davidson Edition - English
+-https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1
+
+Mishnah Sotah
+
+
+
+Chapter 1
+
+With regard to <b>one who issues a warning to his wife</b> not to seclude herself with a particular man, so that if she does not heed his warning she will assume the status of a woman suspected by her husband of having been unfaithful [<i>sota</i>], <b>Rabbi Eliezer says:</b> He <b>issues a warning to her based on,</b> i.e., in the presence of, <b>two</b> witnesses for the warning to be effective. If two witnesses were not present for the warning, she is not a <i>sota</i> even if two witnesses saw her seclusion with another man. <b>And</b> the husband <b>gives</b> the bitter water to her <b>to drink based on</b> the testimony of <b>one witness</b> who saw the seclusion, <b>or</b> even <b>based on his own</b> testimony that he himself saw them secluded together, as Rabbi Eliezer holds that only the warning requires witnesses, not the seclusion. <b>Rabbi Yehoshua says:</b> He both <b>issues a warning to her based on two</b> witnesses <b>and gives</b> the bitter water to her <b>to drink based on</b> the testimony of <b>two</b> witnesses.
+The mishna asks: <b>How</b> does he <b>issue a warning to her</b> in an effective manner? If he <b>says to her in the presence of two</b> witnesses: <b>Do not speak with</b> the <b>man</b> called <b>so-and-so, and she</b> nevertheless <b>spoke with him, she is still permitted to her home,</b> i.e., she is permitted to engage in sexual intercourse with her husband, <b>and</b> if she is the wife of a priest <b>she is</b> still <b>permitted to partake of <i>teruma</i>.</b> However, if after he told her not to speak with so-and-so, <b>she entered into a secluded place and remained with</b> that man long <b>enough to</b> become <b>defiled,</b> i.e., sufficient time to engage in sexual intercourse, <b>she is forbidden to her home</b> from that moment until she undergoes the <i>sota</i> rite. <b>And</b> likewise, if she was the wife of a priest <b>she is prohibited from partaking of <i>teruma</i>,</b> as she was possibly disqualified by her infidelity, so long as her innocence is not proven by means of the bitter water. <b>And if</b> her husband <b>dies</b> childless before she drinks the bitter water, <b>she perform <i>ḥalitza</i></b> with her late husband’s brother <b>and may not enter into levirate marriage,</b> as, if she had been unfaithful, levirate marriage is forbidden.
+<b>And these</b> are women who, despite being married to priests, <b>are prohibited from partaking of <i>teruma</i></b> due to suspicion of adultery: A woman <b>who says</b> to her husband: <b>I am defiled to you,</b> i.e., she admitted to having committed adultery with another man; <b>and</b> in a case <b>where witnesses came</b> forth and testified <b>that she is defiled; and</b> a woman <b>who says</b> after a warning and seclusion: <b>I will not drink</b> the bitter water of a <i>sota</i>; <b>and</b> in a case <b>where her husband does not want to force her to drink</b> the water even after she secluded herself with another man after his warning; <b>and</b> in a case <b>where her husband engaged in sexual intercourse with her on the way</b> to bringing her to the Temple to drink the bitter water, as in such a case the water will not be effective in evaluating whether she was unfaithful, due to the husband’s own prohibited act. The mishna details the procedure for administering the drinking of the bitter water of a <i>sota</i>. <b>What does</b> her husband <b>do with her</b> after she secluded herself with the man about whom she had been warned? <b>He brings her to the court that is</b> found <b>in that location, and</b> the court <b>provides him</b> with <b>two Torah scholars</b> to accompany him, <b>lest he engage in sexual intercourse with her on the way</b> to the Temple, which is not only prohibited but will also prevent the bitter water from evaluating her. <b>Rabbi Yehuda says: Her husband is trusted with regard to her,</b> so there is no need to provide scholars to accompany him.
+The mishna details the next stage of the process. <b>They would bring her up to the Sanhedrin that was in Jerusalem, and</b> the judges would <b>threaten her</b> in order that she admit her sin. <b>And</b> this was done <b>in the manner that they</b> would <b>threaten witnesses</b> testifying <b>in</b> cases of <b>capital</b> law. In those cases, the judges would explain to the witnesses the gravity of their testimony by stressing the value of human life. Here too, the judges would attempt to convince the woman to admit her sin, to avoid the loss of her life. <b>And</b> additionally, the judge would <b>say to her: My daughter, wine causes a great deal</b> of immoral behavior, <b>levity causes a great deal</b> of immoral behavior, <b>immaturity causes a great deal</b> of immoral behavior, and <b>bad neighbors cause a great deal</b> of immoral behavior. The judge encouraged her to admit her sin by explaining to her that he understands that there may have been mitigating factors. The judge then continues: <b>Act for the sake of His great name, so that</b> God’s name, <b>which is written in sanctity, shall not be erased on the water.</b> If the woman admits to having committed adultery, the scroll upon which the name of God is written will not be erased. <b>And</b> additionally, the judge <b>says in her presence matters that are not worthy of being heard</b> by <b>her and all her father’s family,</b> in order to encourage her to admit her sin, as the Gemara will explain.
+<b>If</b> after the judge’s warning <b>she says: I am defiled,</b> she writes <b>a receipt</b> for <b>her marriage contract.</b> That is, she writes a receipt indicating that she has no claims on her husband with regard to the sum written in her marriage contract, as a woman who admits to adultery forfeits her right to this payment. <b>And she is</b> then <b>divorced</b> from her husband. <b>But if</b> after the warning <b>she</b> maintains her innocence and <b>says: I am pure, they bring her up to the Eastern Gate, which is at the opening of</b> the <b>Gate of Nicanor, because</b> three rites were performed <b>there: They give the <i>sota</i> women</b> the bitter water <b>to drink, and they purify women who have given birth</b> (see Leviticus 12:6–8), <b>and they purify the lepers</b> (see Leviticus 14:10–20). The mishna continues describing the <i>sota</i> rite. <b>And the priest grabs hold of her clothing</b> and pulls them, unconcerned about what happens to the clothing. <b>If</b> the clothes <b>are torn,</b> so <b>they are torn; if the stitches come apart,</b> so <b>they come apart.</b> And he pulls her clothing <b>until he reveals her heart,</b> i.e., her chest. <b>And</b> then <b>he unbraids her hair. Rabbi Yehuda says: If her heart was attractive he would not reveal it, and if her hair was attractive he would not unbraid</b> it.
+If <b>she was dressed in white</b> garments, <b>he</b> would now <b>cover her with black</b> garments. If <b>she was wearing gold adornments,</b> <b>or chokers [<i>katliyot</i>],</b> or <b>nose rings, or</b> finger <b>rings, they removed them from her in order to render her unattractive. And afterward</b> the priest <b>would bring an Egyptian rope</b> fashioned from palm fibers, <b>and he would tie it above her breasts.</b> <b>And anyone who desires to watch her may come to watch, except for her slaves and maidservants,</b> who are not permitted to watch <b>because her heart is emboldened by them,</b> as seeing one’s slaves reinforces one’s feeling of pride, and their presence may cause her to maintain her innocence. <b>And all of the women are permitted to watch her, as it is stated:</b> “Thus will I cause lewdness to cease out of the land, <b>that all women may be taught not to do after your lewdness”</b> (Ezekiel 23:48).
+The mishna teaches lessons that can be derived from the actions and treatment of a <i>sota</i>. <b>With the measure that a person measures, he is measured with it.</b> For example, <b>she,</b> the <i>sota</i>, <b>adorned herself to</b> violate <b>a transgression, the Omnipresent</b> therefore decreed that <b>she</b> be <b>rendered unattractive; she exposed herself for</b> the purpose of violating <b>a transgression,</b> as she stood in places where she would be noticed by potential adulterers, so <b>the Omnipresent</b> therefore decreed that <b>her</b> body be <b>exposed</b> publicly; <b>she began her transgression with</b> her <b>thigh and afterward with</b> her <b>stomach, therefore the thigh is smitten first and then the stomach, and the rest of all</b> her <b>body</b> does <b>not escape</b> punishment.
+The mishna provides additional examples of people who were treated by Heaven commensurate with their actions. <b>Samson followed his eyes, therefore</b> he was punished measure for measure, as <b>the Philistines gouged out his eyes, as it is stated: “And the Philistines laid hold on him, and put out his eyes”</b> (Judges 16:21). <b>Absalom was</b> excessively <b>proud of his hair,</b> and <b>therefore he was hanged by his hair. And</b> furthermore, <b>because he engaged in sexual intercourse with ten of his father’s concubines</b> (see II Samuel 15:16 and 16:22), <b>therefore ten spears [<i>loneviyyot</i>] were put,</b> i.e., thrust, <b>into him, as it is stated: “And ten young men that bore Joab’s armor compassed about</b> and smote Absalom, and slew him” (II Samuel 18:15). <b>And because he stole</b> three times, committing <b>three thefts</b> of people’s hearts: <b>The heart of his father,</b> as he tricked him by saying that he was going to sacrifice offerings; <b>the heart of the court,</b> as he tricked them into following him; <b>and the heart of the Jewish people, as it is stated: “So Absalom stole the hearts of the men of Israel”</b> (II Samuel 15:6), <b>therefore three spears were embedded into</b> his heart, <b>as it is stated:</b> “Then said Joab: I may not tarry like this with you. <b>And he took three spears in his hand, and thrust them through the heart of Absalom,</b> while he was yet alive” (II Samuel 18:14).
+The mishna continues: <b>And the same</b> is so <b>with regard to the</b> reward of <b>good</b> deeds; a person is rewarded measure for measure. <b>Miriam waited for</b> the baby <b>Moses</b> for <b>one hour</b> at the shore of the Nile, <b>as it is stated: “And his sister stood afar off,</b> to know what would be done to him” (Exodus 2:4). <b>Therefore the Jewish people delayed</b> their travels in the desert for <b>seven days</b> to wait <b>for her</b> when she was smitten with leprosy, <b>as it is stated:</b> “And Miriam was confined outside of the camp seven days; <b>and the people journeyed not until Miriam was brought in again”</b> (Numbers 12:15). <b>Joseph merited to bury his father,</b> resulting in a display of great honor to his father, <b>and there was none among his brothers greater than he</b> in importance, for he was viceroy of Egypt, <b>as it is stated: “And Joseph went up to bury his father;</b> and with him went up all the servants of Pharaoh, the Elders of his house, and all the Elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father’s house; only their little ones, and their flocks, and their herds, they left in the land of Goshen. <b>And there went up with him both chariots and horsemen;</b> and it was a very great company” (Genesis 50:7–9). <b>Who, to us,</b> had <b>a greater</b> burial <b>than Joseph, as it was none</b> other than <b>Moses who involved</b> himself in transporting <b>his</b> coffin. <b>Moses merited</b> to be the only person involved <b>in</b> the transportation of <b>Joseph’s bones</b> to be buried in Eretz Yisrael, <b>and there was none among the Jewish people greater than he, as it is stated: “And Moses took the bones of Joseph with him”</b> (Exodus 13:19). <b>Who</b> had <b>a greater</b> burial <b>than Moses, as no one involved himself in his</b> burial <b>other than the Omnipresent</b> Himself, <b>as it is stated: “And He buried him in the valley</b> in the land of Moab over against Beth Peor; and no man knows of his sepulcher unto this day” (Deuteronomy 34:6). The mishna comments: <b>Not only with regard to Moses did</b> the Sages <b>say</b> that God takes part in his burial, <b>but</b> also <b>with regard to all the righteous individuals, as it is stated: “Your righteousness shall go before you and the glory of the Lord shall gather you in”</b> (Isaiah 58:8).
+
+Chapter 2
+
+The husband of the <i>sota</i> <b>would bring</b> his wife’s <b>meal-offering</b> to the priest <b>in an Egyptian wicker basket</b> made of palm branches, <b>and he would place</b> the meal-offering <b>in her hands</b> for her to hold throughout the ritual <b>in order to fatigue her.</b> This might lead her to confess her guilt and not drink the water of a <i>sota</i> unnecessarily. The mishna lists differences between this meal-offering and other meal-offerings. Generally, <b>all meal-offerings,</b> from <b>their beginnings,</b> i.e., the moment they are consecrated, <b>and</b> until <b>their ends,</b> i.e., the moment they are sacrificed, must be <b>in a service vessel. But</b> in the case of <b>this one, its beginning is in a wicker basket and</b> only at <b>its end,</b> immediately before it is offered, is it placed <b>in a service vessel.</b> <b>All</b> other <b>meal-offerings require oil and frankincense, and this one requires neither oil nor frankincense.</b> Furthermore, <b>all</b> other <b>meal-offerings are brought from wheat, and this one is brought from barley. Although</b> in fact <b>the <i>omer</i> meal-offering</b> is also <b>brought from barley,</b> it is still different in that <b>it was brought as groats,</b> i.e., high-quality meal. The meal-offering of the <i>sota</i>, however, <b>is brought as</b> unsifted barley <b>flour. Rabban Gamliel says:</b> This hints that <b>just as her actions</b> of seclusion with another man <b>were the actions of an animal, so too her offering is animal food,</b> i.e., barley and not wheat.
+The priest <b>would bring an earthenware</b> drinking <b>vessel [<i>peyalei</i>] and he would pour into it half a <i>log</i> of water from the basin</b> in the Temple. <b>Rabbi Yehuda says:</b> The priest would pour only <b>a quarter</b>-<i>log</i> of water. <b>Just as</b> Rabbi Yehuda <b>minimizes the writing,</b> as he requires that less be written on the scroll of the <i>sota</i> than do the Rabbis, <b>so too he minimizes the</b> amount of <b>water</b> to be taken from the basin for the erasing of the text. The priest <b>would enter the Sanctuary and turn to his right. And there was a place there,</b> on the Sanctuary floor, with an area of <b>a cubit by a cubit, and a marble tablet [<i>tavla</i>]</b> was there, <b>and a ring was fastened to</b> the tablet to assist the priest <b>when</b> he <b>would raise</b> it. <b>And</b> the priest <b>would take</b> loose <b>dust from underneath it and place</b> the dust into the vessel with the water, <b>so that</b> the dust <b>would be visible upon the water, as it is stated:</b> “And the priest shall take holy water in an earthen vessel; <b>and of the dust that is on the floor of the Tabernacle the priest shall take, and put it into the water”</b> (Numbers 5:17).
+<b>When</b> the priest <b>comes to write the scroll</b> of the <i>sota</i> that is to be placed in the water, <b>from what place</b> in the Torah passage concerning the <i>sota</i> (Numbers 5:11–31) <b>does he write?</b> He starts <b>from</b> the verse: <b>“If no man has lain</b> with you, and if you have not gone astray to defilement while under your husband, you shall be free from this water of bitterness that causes the curse” (Numbers 5:19); and continues: <b>“But if you have gone astray while under your husband,</b> and if you are defiled, and some man has lain with you besides your husband” (Numbers 5:20). <b>And</b> then <b>he does not write</b> the beginning of the following verse, which states: <b>“Then the priest shall cause the woman to swear</b> with the oath of cursing, and the priest shall say to the woman” (Numbers 5:21), <b>but he does write</b> the oath recorded in the continuation of the verse: <b>“The Lord shall make you a curse and an oath</b> among your people when the Lord will cause your thigh to fall away, and your belly to swell. <b>And this water that causes the curse shall go into your bowels, and cause your belly to swell, and your thigh to fall away”</b> (Numbers 5:21–22); <b>but he does not write</b> the conclusion of the verse: <b>“And the woman shall say: Amen, amen”</b> (Numbers 5:22). <b>Rabbi Yosei says: He does not interrupt</b> the verses but rather writes the entire passage without any omissions. <b>Rabbi Yehuda says: He writes nothing other</b> than curses recorded in the final verses cited above: <b>“The Lord shall make you a curse and an oath</b> among your people when the Lord will cause your thigh to fall away, and your belly to swell. <b>And this water that causes the curse shall go into your bowels,</b> and cause your belly to swell, and your thigh to fall away.” <b>And he does not write</b> the conclusion of the verse: <b>“And the woman shall say: Amen, amen.”</b>
+The priest <b>does not write</b> the scroll of the <i>sota</i> <b>upon</b> a wooden <b>tablet, and not upon paper</b> made from grass, <b>and not upon</b> <b><i>diftera</i>,</b> a hide that is only partially processed, as it is salted and treated with flour but not gallnuts; <b>rather,</b> it must be written only <b>on a scroll</b> of parchment, <b>as</b> it <b>is stated:</b> “And the priest shall write these curses <b>in a scroll”</b> (Numbers 5:23). <b>And</b> the scribe <b>may not write with gum [<i>komos</i>], and not with iron sulfate [<i>kankantom</i>], nor with any substance that makes a mark</b> and cannot be completely erased, <b>but</b> only <b>with ink</b> made from soot, <b>as it is stated</b> in the continuation of the same verse: <b>“And he shall blot</b> them out into the water of bitterness” (Numbers 5:23). This indicates that the scroll must be written with <b>a writing that can be erased</b> in water.
+<b>With regard to what does she say: “Amen, amen”</b> (Number 5:22), twice, as recorded in the verse? The mishna explains that it includes of the following: <b>Amen on the curse,</b> as she accepts the curse upon herself if she is guilty, and <b>amen on the oath,</b> as she declares that she is not defiled. She states: <b>Amen</b> if I committed adultery <b>with this man</b> about whom I was warned, <b>amen</b> if I committed adultery <b>with another man. Amen that I did not stray</b> when I was <b>betrothed nor</b> after I was <b>married,</b> <b>nor as a widow waiting for my <i>yavam</i></b> to perform levirate marriage, since a woman at that stage is prohibited from engaging in sexual intercourse with any men, <b>nor</b> when <b>married</b> through levirate marriage to the <i>yavam</i>; <b>amen that I did not become defiled, and if I did become defiled, may</b> all these curses <b>come upon me.</b> <b>Rabbi Meir says</b> that “amen, amen” means: <b>Amen that I did not become defiled</b> in the past, <b>amen that I will not become defiled</b> in the future.
+<b>All agree that he may stipulate with her</b> through this oath <b>neither with regard to</b> what she did <b>before becoming be-trothed</b> to him, <b>nor with regard to</b> what she will do <b>after she becomes divorced</b> from him. Similarly, if a husband divorced his wife, and while divorced <b>she secluded herself</b> with another man <b>and became defiled, and afterward</b> her husband <b>took her back</b> and remarried her, and he then warned her about a specific man, and she secluded herself, and she is now about to drink the water of the <i>sota</i>, <b>he cannot stipulate with her</b> that she take an oath that she did not become defiled during the period in which she was divorced. This is because her husband would become forbidden to her only if she had married another man after being divorced, not if she merely committed an act of promiscuity. <b>This is the principle:</b> In <b>every</b> case <b>where</b> if <b>she would engage in sexual intercourse</b> with someone else <b>she would not become forbidden to</b> her husband due to this act, <b>he may not stipulate with her</b> that her oath include that act. The oath can include only cases in which she would be rendered forbidden to him.
+
+Chapter 3
+
+<b>He would take her meal-offering out of</b> the <b>Egyptian wicker basket</b> made of palm leaves in which it was lying <b>and would put it into a service vessel and</b> then <b>place it on her hand. And</b> the <b>priest</b> would then <b>place his hand underneath hers and wave it</b> together with her. 
+The priest <b>waved</b> it <b>and brought</b> it <b>near</b> to the southwest corner of the altar, <b>removed a handful</b> from it, <b>and burned</b> the handful; <b>and the remainder was eaten by the priests.</b> The priest <b>would force</b> the woman <b>to drink</b> the bitter water of a <i>sota</i>, <b>and afterward he would sacrifice her meal-offering. Rabbi Shimon says:</b> The priest would <b>sacrifice her meal-offering and afterward he would force her to drink, as it is stated:</b> “And the priest shall take a handful of the meal-offering, as the memorial part of it, and burn it upon the altar, <b>and afterward he shall make the woman drink the water”</b> (Numbers 5:26). But Rabbi Shimon concedes that <b>if</b> the priest first <b>forced her to drink and afterward sacrificed her meal-offering,</b> it is still <b>valid.</b>
+If <b>before the scroll was erased she said: I will not drink, the scroll</b> that was written for <b>her is sequestered, and her meal-offering is</b> burned and <b>scattered over</b> the place of <b>the ashes, and her scroll is not fit to give</b> to <b>another <i>sota</i> to drink.</b> If <b>the scroll was erased and</b> afterward <b>she said: I am defiled, the water is poured out, and her meal-offering is scattered in the place of the ashes.</b> If <b>the scroll was</b> already <b>erased and she said: I will not drink, she is forced to drink against her will.</b>
+When a guilty woman drinks <b>she does not manage to</b> finish <b>drinking before her face turns green and her eyes bulge, and her</b> skin becomes <b>full of</b> protruding <b>veins, and</b> the people standing in the Temple <b>say: Remove her,</b> so <b>that she does not render the Temple courtyard impure</b> by dying there. The mishna limits the scope of the previous statement: <b>If she has merit, it delays</b> punishment <b>for her</b> and she does not die immediately. <b>There is a merit</b> that <b>delays</b> punishment for <b>one year, there is</b> a larger <b>merit</b> that <b>delays</b> punishment for <b>two years,</b> and <b>there is a merit</b> that <b>delays</b> punishment for <b>three years. From here Ben Azzai states: A person is obligated to teach his daughter Torah,</b> so <b>that if she drinks</b> and does not die immediately, <b>she will know that</b> some <b>merit</b> she has <b>delayed</b> punishment <b>for her. Rabbi Eliezer says: Anyone who teaches his daughter Torah is teaching her promiscuity [<i>tiflut</i>].</b> <b>Rabbi Yehoshua says: A woman desires to</b> receive the amount of <b>a <i>kav</i></b> of food <b>and a sexual relationship [<i>tiflut</i>]</b> rather <b>than</b> to receive <b>nine <i>kav</i></b> of food <b>and abstinence. He would say: A foolish man of piety, and a conniving wicked person, and an abstinent woman [<i>perusha</i>], and those who injure</b> themselves out of false <b>abstinence;</b> all <b>these are</b> people <b>who erode the world.</b>
+<b>Rabbi Shimon says: Merit does not delay</b> the punishment <b>of the bitter water</b> of a <i>sota</i>, <b>and if you say</b> that <b>merit does delay</b> the punishment <b>of the water that causes the curse,</b> as stated earlier by the Rabbis (20a), <b>you weaken [<i>madhe</i>]</b> the power of <b>the</b> bitter <b>water before all the women who drink</b> the water, who will no longer be afraid of it, as they will rely on their merit to save them. <b>And you defame the untainted women who drank</b> the water and survived, <b>as</b> people <b>say: They are defiled but</b> it is their <b>merit that delayed</b> the punishment <b>for them. Rabbi</b> Yehuda HaNasi <b>says: Merit delays</b> the punishment <b>of the water that causes the curse, but</b> a woman whose punishment is delayed <b>does not give birth and does not flourish; rather, she progressively deteriorates. Ultimately she dies by the same death</b> as a <i>sota</i> who dies immediately.
+If <b>the meal-offering</b> of the <i>sota</i> <b>is rendered impure before it has been sanctified in the</b> service <b>vessel, its</b> status <b>is like</b> that of <b>all the</b> other <b>meal-offerings</b> that are rendered impure before being sanctified in a service vessel, <b>and it is redeemed. But if</b> it is rendered impure <b>after it has been sanctified in the</b> service <b>vessel, its</b> status <b>is like</b> that of <b>all the</b> other <b>meal-offerings</b> that are rendered impure after being sanctified in a service vessel, <b>and it is burned. And these are</b> the <i>sota</i> women <b>whose meal-offerings are burned</b> if they have already been sanctified in a service vessel: A woman <b>who</b> confesses and <b>says: I am defiled,</b> and therefore prohibited <b>to you; and</b> a woman <b>with regard to whom witnesses came</b> and testified <b>that she is defiled; and</b> a woman <b>who says: I will not drink</b> the bitter water of a <i>sota</i>, even if she does not confess her guilt; <b>and</b> a woman <b>whose husband</b> changed his mind and <b>does not want to force her to drink; and</b> a woman <b>whose husband engaged in sexual intercourse with her on the way</b> to the Temple.
+<b>And all the</b> women <b>who are married to priests, their meal-offerings are</b> always <b>burned,</b> as the verse states: “And every meal-offering of a priest shall be completely burned; it shall not be eaten” (Leviticus 6:16). <b>An Israelite woman who is married to a priest, her meal-offering is burned; and</b> the <b>daughter of a priest who is married to an Israelite, her meal-offering is eaten.</b> The mishna asks a general question: <b>What</b> are the differences <b>between a priest and the daughter of a priest? The meal-offering of the daughter of a priest is eaten</b> by the priests, <b>but the meal-offering of a priest is not eaten.</b> The <b>daughter of a priest can become disqualified</b> from marrying a priest and from partaking of <i>teruma</i> by engaging in sexual intercourse with someone forbidden to her, <b>but a priest does not become desacralized</b> by engaging in sexual intercourse with a woman forbidden to him. The <b>daughter of a priest may become impure</b> with impurity imparted <b>by a corpse, but a priest may not become impure</b> with impurity imparted <b>by a corpse</b> except for the burial of his seven closest relatives. <b>A priest may eat from offerings of the most sacred order, but</b> the <b>daughter of a priest may not eat from offerings of the most sacred order.</b>
+<b>What</b> are the halakhic differences <b>between a man and a woman? A man lets</b> his hair <b>grow and rends</b> his garments when he is a leper, <b>but a woman does not let</b> her hair <b>grow or rend</b> her garments when she is a leper. <b>A man can vow</b> that <b>his</b> minor <b>son</b> shall <b>be a nazirite,</b> obligating the son to remain a nazirite even during his adulthood, <b>but a woman cannot vow</b> that <b>her son</b> shall <b>be a nazirite. A man can shave</b> at the culmination of his naziriteship <b>by</b> using offerings originally designated for <b>his father’s naziriteship,</b> i.e., if one’s father was also a nazirite and he died having already designated offerings for the culmination of his naziriteship; <b>but a woman cannot shave</b> at the culmination of her naziriteship <b>by</b> using offerings designated for <b>her father’s naziriteship.</b> <b>A man can betroth his daughter</b> to another man while she is a minor, <b>but a woman cannot betroth her daughter</b> even while she is a minor. <b>A man can sell his daughter</b> as a maidservant while she is a minor, <b>but a woman cannot sell her daughter</b> as a maidservant even while she is a minor. <b>A man is stoned naked, but a woman is not stoned naked. A man is hanged</b> after he is stoned for certain transgressions, <b>but a woman is not hanged. A man is sold for his</b> committing an act of <b>theft</b> in order to pay his debt, <b>but a woman is not sold for her</b> committing an act of <b>theft.</b>
+
+Chapter 4
+
+With regard to <b>a betrothed woman</b> who secluded herself with another man after being warned by her betrothed, <b>and a widow waiting for her brother-in-law [<i>yavam</i>]</b> to perform levirate marriage who secluded herself with another man after being warned by her <i>yavam</i>, <b>they neither drink</b> the bitter water <b>nor collect</b> payment of their <b>marriage contracts.</b> The reason they are not entitled to payment of their marriage contracts is that the betrothed woman became forbidden to her betrothed or the widow became forbidden to her <i>yavam</i> due to her own actions of entering into seclusion with the paramour. And the fact that they do not drink the bitter water is <b>as it is stated:</b> “This is the law of jealousy, <b>when a wife, while under her husband, goes astray,</b> and is defiled” (Numbers 5:29). The verse <b>excludes a betrothed woman and a widow awaiting her <i>yavam</i>;</b> since they are not yet married, neither is considered as “under her husband.” The mishna delineates cases where the woman’s marriage was prohibited in the first place: With regard to <b>a widow</b> who was married <b>to a High Priest,</b> or <b>a divorcée or <i>ḥalutza</i></b> who was married <b>to a common priest,</b> or <b>a <i>mamzeret</i></b> <b>or Gibeonite woman</b> who was married <b>to a Jew</b> of unflawed lineage, <b>or a Jewish woman</b> of unflawed lineage who was married <b>to a <i>mamzer</i> or a Gibeonite,</b> all of these women <b>neither drink</b> the bitter water <b>nor collect</b> payment of their <b>marriage contracts,</b> as the <i>sota</i> ritual applies only to permitted marriages.
+<b>And the following</b> women <b>neither drink</b> the bitter water <b>nor collect</b> payment of their <b>marriage contracts:</b> A woman <b>who</b> confesses and <b>says: I am defiled, and</b> a woman <b>with regard to whom witnesses came</b> and testified <b>that she is defiled, and</b> a woman <b>who says: I will not drink</b> the bitter water, even if she does not confess her guilt. However, a woman whose <b>husband said: I will not have</b> her <b>drink, and</b> a woman <b>whose husband engaged in sexual intercourse with her on the way</b> to the Temple, <b>collect</b> payment of their <b>marriage contracts</b> even though <b>they do not drink</b> the bitter water, as it is due to the husbands that they do not drink. If <b>the husbands</b> of <i>sota</i> women <b>died before</b> their wives <b>drank</b> the bitter water, <b>Beit Shammai say: They collect</b> payment of their <b>marriage contracts and they do not drink</b> the bitter water. <b>And Beit Hillel say: They either drink</b> the bitter water <b>or they do not collect</b> payment of <b>their marriage contracts.</b>
+<b>A woman who was pregnant</b> with the child <b>of another</b> man at the time of her marriage <b>and a woman who was nursing</b> the child <b>of another</b> man at the time of her marriage <b>neither drink</b> the bitter water <b>nor collect</b> payment of their <b>marriage contracts.</b> This is because by rabbinic law they may not marry for twenty-four months after the baby’s birth, and therefore these also constitute prohibited marriages. This is <b>the statement of Rabbi Meir. And the Rabbis say: He can separate</b> from <b>her, and remarry her after</b> the <b>time</b> of twenty-four months has elapsed, and therefore these are considered permitted marriages, and the women can drink the bitter water. <b>A sexually underdeveloped woman</b> who is incapable of bearing children <b>[<i>ailonit</i>], and an elderly woman, and</b> a woman <b>who is incapable of giving birth</b> for other reasons, <b>neither collect</b> payment of their <b>marriage contracts nor drink</b> the bitter water, as marrying a woman who cannot give birth constitutes a violation of the mitzva to be fruitful and multiply. <b>Rabbi Elazar says: He can marry another woman and procreate through her;</b> therefore, these are considered permitted marriages, and women in these categories can drink the bitter water. <b>And all other women either drink</b> the bitter water <b>or do not collect</b> payment of their <b>marriage contracts. </b>
+The wife of a priest drinks, and if she is found to be innocent of adultery, she <b>is permitted to her husband. The wife of a eunuch</b> also <b>drinks.</b> A husband <b>can issue a warning</b> to his wife forbidding her to seclude herself with any man, even <b>with regard to all those</b> men <b>with whom relations are forbidden,</b> e.g., her father or brother, with the <b>exception of a minor and of one who is not a man,</b> i.e., in a situation where a man suspects his wife of bestiality.
+<b>And these</b> are the women <b>to whom the court issues a warning</b> in place of their husbands: <b>One whose husband became a deaf-mute or became an imbecile, or was incarcerated in prison.</b> The Sages <b>said</b> that the court warns her <b>not</b> in order <b>to have her drink</b> the bitter water if she disobeys the warning, <b>but</b> in order <b>to disqualify her from</b> receiving payment of <b>her marriage contract. Rabbi Yosei says:</b> The court’s warning <b>also</b> serves <b>to have her drink,</b> and <b>when her husband is released from prison he has her drink.</b>
+
+Chapter 5
+
+<b>Just as the water evaluates her</b> fidelity, <b>so too, the water evaluates his,</b> i.e., her alleged paramour’s, involvement in the sin, <b>as it is stated: “And</b> the water that causes the curse <b>shall enter</b> into her” (Numbers 5:24), and it is stated again: <b>“And</b> the water that causes the curse <b>shall enter</b> into her and become bitter” (Numbers 5:27). It is derived from the double mention of the phrase “and…shall enter” that both the woman and her paramour are evaluated by the water. Furthermore, prior to her drinking the water, <b>just as she is forbidden to</b> her <b>husband, so</b> too <b>is she forbidden to</b> her <b>paramour, because</b> in contrast to the verse stating: <b>“Is defiled [<i>nitma’a</i>]”</b> (Numbers 5:14), a superfluous conjoining prefix <i>vav</i> is added to a later verse, rendering the phrase: <b>“And is defiled [<i>venitma’a</i>]”</b> (Numbers 5:29). The addition indicates another prohibition, that of the woman to her paramour. This is <b>the statement of Rabbi Akiva.</b> <b>Rabbi Yehoshua said: That was how Zekharya ben HaKatzav would interpret</b> it, i.e., he also derived from the superfluous <i>vav</i> that the woman is forbidden to her paramour. <b>Rabbi</b> Yehuda HaNasi <b>says</b> an alternate source: The <b>two times that</b> the defilement of the wife <b>is stated in the passage,</b> namely: “And he warns his wife, and <b>she is defiled”</b> (Numbers 5:14), and the later verse: “When a wife, being under her husband, goes astray <b>and is defiled”</b> (Numbers 5:29), indicate that her defilement results in two prohibitions. <b>One</b> is that she is forbidden <b>to</b> her <b>husband and one</b> is that she is forbidden <b>to</b> her <b>paramour.</b>
+<b>On that same day</b> that Rabbi Elazar ben Azarya was appointed head of the Sanhedrin, <b>Rabbi Akiva interpreted</b> the verse: <b>“And every earthen vessel into which any of them falls, whatever is in it shall be impure [<i>yitma</i>],</b> and you shall break it” (Leviticus 11:33), as follows: The verse <b>does not state: Is impure [<i>tamei</i>],</b> but <b>rather: “Shall be impure,”</b> in order <b>to</b> indicate that not only does the vessel itself become ritually impure, but it can now <b>render other</b> items <b>ritually impure.</b> This <b>teaches with regard to a loaf</b> that has <b>second-</b>degree ritual impurity status due to its being placed inside an earthenware vessel that had first-degree impurity, <b>that it can render</b> other food with which it comes into contact <b>impure</b> with <b>third-</b>degree impurity status. After hearing Rabbi Akiva’s statement, <b>Rabbi Yehoshua said: Who will remove the dirt from your eyes, Rabban Yoḥanan ben Zakkai,</b> so that you could live and see this? <b>As you would say:</b> In the <b>future, another generation</b> is destined <b>to deem pure a loaf</b> that contracted <b>third-</b>degree impurity, <b>as there is no</b> explicit <b>verse from the Torah</b> stating <b>that it is impure. But</b> now <b>Rabbi Akiva, your disciple, brings a verse from the Torah</b> indicating <b>that it is impure, as it is stated: “Whatever is in it shall be impure.”</b>
+Furthermore, <b>on that same day Rabbi Akiva interpreted</b> the verses with regard to the Levite cities as follows: One verse states: <b>“And you shall measure outside the city for the east side two thousand cubits…</b>this shall be for them the open land outside the cities” (Numbers 35:5), <b>and another verse states:</b> “And the open land around the cities, which you shall give to the Levites, shall be <b>from the wall of the city and outward one thousand cubits round about”</b> (Numbers 35:4). <b>It is impossible to say</b> that the area around the cities given to the Levites was only <b>one thousand cubits, as it is already stated: “Two thousand cubits.” And it is impossible to say</b> that <b>two thousand cubits</b> were left for them, <b>as it is already stated: “One thousand cubits.” How</b> can <b>these</b> texts be reconciled? <b>One thousand cubits</b> are to be set aside as <b>a tract</b> of open land surrounding the city, <b>and</b> the <b>two thousand cubits</b> are mentioned not in order to be given to the Levites, but to indicate the boundary of <b>the Shabbat limit,</b> beyond which it is forbidden to travel on Shabbat. This verse thereby serves as the source for the two-thousand-cubit Shabbat limit. <b>Rabbi Eliezer, son of Rabbi Yosei HaGelili, says</b> otherwise: <b>One thousand cubits</b> were given to the Levites as an open <b>tract</b> of land, that could not be planted or built upon, <b>and two thousand cubits</b> of additional land were given to the Levites for planting <b>fields and vineyards.</b>
+Additionally, <b>on that same day Rabbi Akiva interpreted</b> the verse: <b>“Then Moses and the children of Israel sang this song to the Lord, and said, saying”</b> (Exodus 15:1), as follows: <b>As</b> there is <b>no</b> need for <b>the verse to state</b> the word <b>“saying,”</b> because it states the word “said” immediately prior to it, <b>why</b> must <b>the verse state</b> the word <b>“saying”? It teaches that the Jewish people would repeat in song after Moses every single statement</b> he said, <b>as</b> is done when <b>reciting <i>hallel</i>.</b> After Moses would recite a verse, they would say as a refrain: <b>“I will sing to the Lord, for He is highly exalted”</b> (Exodus 15:1). It is <b>for this</b> reason that the word <b>“saying” is stated,</b> in addition to the word “said.” <b>Rabbi Neḥemya says:</b> The people sang the song together with Moses <b>as</b> is done when <b>reciting <i>Shema</i>,</b> which is recited in unison after the prayer leader begins, <b>and not as</b> is done when <b>reciting <i>hallel</i>.</b>
+<b>On that same day Rabbi Yehoshua ben Hyrcanus taught: Job served the Holy One, Blessed be He, only out of love, as it is stated: “Though He will slay me, still I will trust in Him”</b> (Job 13:15). <b>And still, the matter is even,</b> i.e., the verse is ambiguous, as there are two possible interpretations of the verse. Was Job saying: <b>I will await Him,</b> expressing his yearning for God; <b>or</b> should the verse be interpreted as saying <b>I will not await</b> Him. As the word “lo” can mean either “to him” or “not,” it is unclear which meaning is intended here. This dilemma is resolved elsewhere, where <b>the verse states</b> a clearer indication of Job’s intent: <b>“Till I die I will not put away my integrity from me”</b> (Job 27:5). This <b>teaches that he acted out of love.</b> <b>Rabbi Yehoshua said: Who will remove the dirt from your eyes, Rabban Yoḥanan ben Zakkai,</b> so that you could live and see this? <b>As you taught all your life that Job worshipped the Omnipresent only out of fear, as it is stated:</b> “And that <b>man</b> was <b>wholehearted and upright, and God-fearing, and shunned evil”</b> (Job 1:1); <b>but</b> now <b>Yehoshua</b> ben Hyrcanus, <b>the disciple of your disciple, has taught that</b> Job <b>acted out of love.</b>
+
+Chapter 6
+
+In the case of <b>one who warned his wife</b> not to seclude herself with a particular man <b>and she</b> subsequently <b>secluded herself</b> with the man she was warned about, <b>even if he heard</b> about it <b>from a flying bird,</b> or any other source whatsoever, <b>he must divorce</b> his wife. However, he must still <b>grant her</b> the money accorded to her by her <b>marriage contract</b> because there is no actual proof of her seclusion with the man in question. This is <b>the statement of Rabbi Eliezer,</b> who, as quoted in the first mishna of the tractate (2a), holds that there is no necessity for witnesses to testify with regard to the seclusion, and the woman becomes forbidden to her husband even in the absence of witnesses, by the husband’s word alone. <b>Rabbi Yehoshua</b> disagrees, as he did in the mishna (2a), and <b>says:</b> He does not divorce his wife in the absence of witnesses <b>until</b> the gossiping women who sit and <b>spin</b> thread <b>by</b> the <b>light of the moon</b> begin to <b>discuss her</b> behavior, as they share the gossip of the town. The Gemara earlier (6b) taught that a woman whose infidelity became subject to this public discussion can no longer be tested by the bitter water of a <i>sota</i>. Consequently, she must get divorced.
+The mishna continues to list various possible testimonies concerning of such acts of seclusion. If <b>one witness said: I saw that she became defiled</b> during her seclusion by engaging in sexual intercourse with that other man, <b>she does not drink</b> the bitter water, but rather, he divorces her immediately. <b>And furthermore, even</b> if the one who testified was <b>a slave or a maidservant,</b> neither of whom is generally regarded as a valid witness, <b>they are deemed credible</b> to testify to the wife’s adultery <b>even to</b> the extent that their testimony <b>disqualifies her from</b> receiving <b>her marriage contract</b> and prevents her from drinking the bitter water. The mishna continues by listing women whose testimony is only partially accepted concerning this matter: <b>Her mother-in-law, and her mother in-law’s daughter, and her rival wife,</b> i.e., a second wife of the husband, <b>and her <i>yevama</i>,</b> i.e., her husband’s brother’s wife, <b>and her husband’s daughter,</b> all of whom are generally not deemed credible if they say anything incriminating pertaining to this woman due to the tumultuous relationships these women often have. <b>They are</b> all <b>deemed credible</b> to testify concerning the woman’s defilement while in seclusion, <b>but</b> are <b>not</b> deemed credible <b>to</b> the extent that their testimony will <b>disqualify her from</b> receiving <b>her marriage contract; rather,</b> it is deemed credible to the extent that she will <b>not drink</b> of the bitter water of a <i>sota</i>.
+This ruling allowing one witness’s testimony with regard to defilement needs to be stated, <b>as, by right,</b> it <b>should</b> not <b>have been</b> deemed credible based on the following <i>a fortiori</i> inference: <b>And just as if</b> with regard to <b>the first testimony</b> concerning seclusion, <b>which does not forbid her</b> with <b>an irrevocable prohibition,</b> as the woman can be found innocent permitting her again to her husband by drinking the bitter water, <b>is not established with fewer than two</b> witnesses, since according to the mishna the testimony of seclusion requires two witnesses, then with regard to <b>the final testimony</b> concerning defilement, <b>which forbids her</b> to her husband with <b>an irrevocable prohibition, is it not logical that it</b> should also <b>not be established with fewer than two</b> witnesses? Therefore, to counter this derivation, <b>the verse states: “And there be no witness against her”</b> (Numbers 5:13), teaching that <b>any</b> testimony with regard to defilement <b>that there is against her</b> is sufficient, and two witnesses are not required. The Gemara asks: <b>And from now</b> that it is established that one witness suffices to testify with regard to defilement, <b>an <i>a fortiori</i></b> inference can be made <b>with regard to the first testimony</b> of seclusion: <b>And just as if</b> concerning <b>the final testimony</b> of defilement, <b>which forbids her</b> with <b>an irrevocable prohibition,</b> yet it <b>is established by one witness,</b> then with regard to <b>the first testimony, which does not forbid her</b> with <b>an irrevocable prohibition, is it not logical that it should be established with</b> only <b>one witness?</b> Therefore, to counter this derivation, <b>the verse states:</b> “When a man takes a wife, and marries her, and it comes to pass, if she finds no favor in his eyes, <b>because he has found some unseemly matter [<i>davar</i>] in her”</b> (Deuteronomy 24:1), <b>and there,</b> in the laws concerning monetary matters, <b>it states: “At the mouth of two witnesses,</b> or at the mouth of three witnesses, <b>shall a matter [<i>davar</i>] be established”</b> (Deuteronomy 19:15), teaching that <b>just as</b> the “matter” stated <b>there</b> is established <b>“at the mouth of two witnesses,” so too, here</b> the “matter” of her seclusion must be established <b>“at the mouth of two</b> witnesses.”
+The mishna discusses the <i>halakha</i> in a case where two single witnesses contradict each other concerning her defilement. If one <b>witness says: She was defiled, and</b> another <b>witness says: She was not defiled,</b> or similarly in the case of those normally disqualified from bearing witness, if one <b>woman says: She was defiled, and</b> another <b>woman says: She was not defiled, she would drink</b> the bitter water of a <i>sota</i>, due to the uncertainty engendered by the contradictory testimonies. Similarly, if <b>one</b> witness <b>says: She was defiled, and two</b> witnesses <b>say: She was not defiled, she would drink</b> the bitter water. However, if <b>two</b> would <b>say: She was defiled, and one says: She was not defiled,</b> the testimony of the two witnesses is accepted and <b>she would not drink</b> the bitter water, and the husband must divorce her.
+
+Chapter 7
+
+<b>These are recited in any language,</b> not specifically Hebrew: <b>The portion of</b> the warning and the oath administered by the priest to <b>a woman suspected by her husband of having been unfaithful [<i>sota</i>]; and the declaration of tithes,</b> which occurs after the third and the sixth years of the seven-year Sabbatical cycle, when one declares that he has given his tithes appropriately; <b><i>Shema</i>; and</b> the <i>Amida</i> <b>prayer; and Grace after Meals; and an oath of testimony,</b> where one takes an oath that he does not have any testimony to provide on a given issue; <b>and an oath on a deposit,</b> where one takes an oath that he does not have possession of another’s deposit.
+<b>And these are recited</b> only <b>in the sacred tongue,</b> Hebrew: <b>The recitation of</b> the verses that one recounts when bringing the <b>first fruits</b> to the Temple; <b>and</b> the recitations which form an element of <b>the ritual through which a <i>yavam</i> frees a <i>yevama</i> of her levirate bonds [<i>ḥalitza</i>];</b> the <b>blessings and curses</b> that were spoken on Mount Gerizim and Mount Ebal; <b>the Priestly Benediction; and the blessing</b> on the Torah recited <b>by</b> the <b>High Priest</b> on Yom Kippur; <b>and the portion of</b> the Torah read by <b>the king</b> at the assembly on <i>Sukkot</i> at the conclusion of the Sabbatical Year; <b>and the portion</b> recited during the ritual <b>of a heifer whose neck is broken,</b> when a person is found killed in an area that is between two cities, and the murderer is unknown; <b>and</b> the speech of a priest who is <b>anointed for war when he addresses the nation</b> before going out to battle.
+<b>How</b> is it derived that the <b>recitation</b> when bringing the <b>first fruits</b> is recited specifically in Hebrew? When the Torah discusses this mitzva it states: <b>“And you shall speak and say before the Lord your God”</b> (Deuteronomy 26:5), <b>and below,</b> in the discussion of the blessings and curses, <b>it states: “And the Levites shall speak and say”</b> (Deuteronomy 27:14). <b>Just as there,</b> the Levites speak <b>in the sacred tongue, so too here,</b> the recitation is <b>in the sacred tongue.</b>
+<b>How</b> is it derived that the recitation at <b>a <i>ḥalitza</i></b> ceremony must be in Hebrew? The verse in the Torah portion discussing <i>ḥalitza</i> states: <b>“And she shall speak and say”</b> (Deuteronomy 25:9), <b>and below it states: “And the Levites shall speak and say”</b> (Deuteronomy 27:14). <b>Just as there,</b> the Levites speak <b>in the sacred tongue, so too here,</b> the recitation is <b>in the sacred tongue.</b> <b>Rabbi Yehuda says:</b> This can be derived from a different word in the verse: <b>“And she shall speak and say: So</b> shall it be done to the man that does not build up his brother’s house” (Deuteronomy 25:9). The word “so” indicates that her statement is ineffective <b>unless she says</b> it <b>in these</b> exact <b>words.</b>
+<b>How</b> did the ceremony of the <b>blessings and curses</b> take place? <b>When the Jewish people crossed the Jordan River they came to Mount Gerizim and Mount Ebal, which are in Samaria along-side</b> the city of <b>Shechem, which is near the oaks of Moreh, as it is stated: “Are they not beyond the Jordan,</b> behind the way of the going down of the sun, in the land of the Canaanites that dwell in the Arabah, over against Gilgal, beside the oaks of Moreh?” (Deuteronomy 11:30), <b>and there it states: “And Abram passed through the land until the place of Shechem, until the oaks of Moreh”</b> (Genesis 12:6). <b>Just as the oaks of Moreh mentioned there</b> with regard to Abraham <b>are</b> close to <b>Shechem, so too, the oaks of Moreh mentioned here are</b> close to <b>Shechem.</b> <b>Six tribes ascended to the top of Mount Gerizim and six tribes ascended to the top of Mount Ebal, and the priests and the Levites and the Ark were standing at the bottom in the middle,</b> between the two mountains. <b>The priests were surrounding the Ark and the Levites</b> were surrounding <b>the priests, and all</b> the rest <b>of the Jewish people</b> were standing on the mountains <b>on this side and on that side, as it is stated: “And all Israel, and their elders and officers, and their judges, stood on this side of the Ark and on that side</b> before the priests the Levites that bore the Ark of the Covenant of the Lord” (Joshua 8:33). The Levites then <b>turned to face Mount Gerizim and opened with</b> the <b>blessing: Blessed be the man who does not make a graven or molten image</b> (see Deuteronomy 27:15), <b>and these</b> people <b>and those</b> people, i.e., the two groups standing on either mountain, <b>answered: Amen.</b> Then <b>they turned to face Mount Ebal and opened with</b> the <b>curse: “Cursed be the man who makes a graven or molten image”</b> (Deuteronomy 27:15), <b>and these</b> people <b>and those</b> people <b>answered: Amen.</b> They continued in this manner <b>until they completed</b> reciting all of the <b>blessings and curses.</b> <b>And afterward they brought the stones</b> as commanded in the Torah, <b>and</b> they <b>built the altar and plastered it with plaster, and they wrote on it all of the words of the Torah in seventy languages, as it is stated:</b> “And you shall write on the stones all the words of this law <b>clearly elucidated”</b> (Deuteronomy 27:8), indicating that it was to be written in every language. <b>And they</b> then <b>took the stones</b> from there <b>and came</b> to Gilgal <b>and slept in their</b> lodging <b>place.</b> 
+<b>How</b> is <b>the Priestly Benediction</b> recited? <b>In the country,</b> i.e., outside the Temple, the priest <b>recites</b> the verses as <b>three blessings,</b> pausing between each verse while the people respond amen. <b>And in the Temple,</b> the priests recite all three verses as <b>one blessing,</b> after which the people respond: Blessed be the Lord, God, the God of Israel, from eternity to eternity, as is the customary response to blessings in the Temple. <b>In the Temple,</b> the priest <b>utters the name</b> of God <b>as it is written</b> in the Torah, i.e., the Tetragrammaton, <b>and in the country</b> they use <b>its substitute name</b> of Lordship. <b>In the country, the priests lift their hands</b> so they are <b>aligned with their shoulders</b> during the benediction. <b>And in the Temple</b> they lift them <b>above their heads, except for the High Priest, who does not lift his hands above the frontplate.</b> Since the Tetragrammaton is inscribed on it, it is inappropriate for him to lift his hands above it. <b>Rabbi Yehuda says: Even the High Priest lifts his hands above the frontplate, as it is stated: “And Aaron lifted up his hands toward the people and blessed them”</b> (Leviticus 9:22).
+<b>How</b> are <b>the blessings of the High Priest</b> recited on Yom Kippur? <b>The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue</b> that stands on the Temple Mount, <b>and the head of the synagogue gives it to the deputy</b> High Priest, <b>and the deputy</b> High Priest <b>gives it to the High Priest.</b> <b>And the High Priest stands; and receives</b> the Torah scroll; <b>and reads</b> the Torah portion beginning with the verse: <b>“After the death”</b> (Leviticus 16:1–34), <b>and</b> the portion beginning with the verse: <b>“But on the tenth”</b> (Leviticus 23:26–32); <b>and furls the Torah</b> scroll; <b>and places it on his bosom; and says: More than what I have read before you is written here. He</b> then <b>reads by heart</b> the portion beginning with: <b>“And on the tenth,” from the book of Numbers</b> (see 29:7–11). <b>And</b> after the reading the High Priest <b>recites</b> the following <b>eight blessings:</b> A blessing <b>concerning the Torah, and concerning the</b> Temple <b>service, and concerning thanksgiving, and concerning forgiveness for iniquity, and concerning the Temple, and concerning the Jewish people, and concerning the priests, and concerning Jerusalem, and the rest of the prayer.</b>
+<b>How</b> is <b>the portion of</b> the Torah that is read by <b>the king</b> recited at the assembly, when all the Jewish people would assemble? At <b>the conclusion of the first day of the festival</b> of <i>Sukkot</i>, <b>on the eighth,</b> after <b>the conclusion of the Sabbatical Year, they make a wooden platform for</b> the king <b>in the</b> Temple <b>courtyard, and he sits on it, as it is stated: “At the end of every seven years, in the Festival</b> of the Sabbatical Year” (Deuteronomy 31:10). <b>The synagogue attendant takes a Torah scroll and gives it to the head of the synagogue</b> that stands on the Temple Mount. <b>And the head of the synagogue gives it to the deputy</b> High Priest, <b>and the deputy</b> High Priest <b>gives it to the High Priest, and the High priest gives it to the king. And the king stands, and receives</b> the Torah scroll, <b>and reads</b> from it while <b>sitting.</b> <b>King Agrippa arose, and received</b> the Torah scroll, <b>and read</b> from it while <b>standing, and the Sages praised him</b> for this. <b>And when</b> Agrippa <b>arrived at</b> the verse in the portion read by the king that states: <b>“You may not appoint a foreigner over you”</b> (Deuteronomy 17:15), <b>tears flowed from his eyes,</b> because he was a descendant of the house of Herod and was not of Jewish origin. The entire nation <b>said to him: Fear not, Agrippa. You are our brother, you are our brother.</b> <b>And</b> the king <b>reads from the beginning of</b> Deuteronomy, from the verse that states: <b>“And these are the words”</b> (Deuteronomy 1:1), <b>until</b> the words: <b>“Hear,</b> O Israel” (Deuteronomy 6:4). <b>And</b> he then reads the sections beginning with: <b>“Hear,</b> O Israel” (Deuteronomy 6:4–9), <b>“And it shall come to pass, if you shall hearken”</b> (Deuteronomy 11:13–21), <b>“You shall tithe”</b> (Deuteronomy 14:22–29), <b>“When you have made an end of the tithing”</b> (Deuteronomy 26:12–15), <b>and the passage concerning the</b> appointment of <b>a king</b> (Deuteronomy 17:14–20), <b>and the blessings and curses</b> (Deuteronomy 28), <b>until he finishes the entire portion.</b> The same <b>blessings that the High Priest recites</b> on Yom Kippur, <b>the king recites</b> at this ceremony, <b>but he delivers</b> a blessing <b>concerning the Festivals in place of</b> the blessing concerning <b>forgiveness for iniquity.</b>
+
+Chapter 8
+
+With regard to <b>the</b> priest who was <b>anointed for war, at the time that he</b> would <b>speak to the nation, he would speak</b> to them <b>in the sacred tongue,</b> Hebrew, <b>as it is stated: “And it shall be, when you draw near to the battle, that the priest shall approach</b> and speak to the people” (Deuteronomy 20:2). <b>This</b> priest identified in the verse is <b>the priest anointed for war,</b> the priest who is inaugurated specifically to serve this function. <b>“And speak to the people”;</b> he addresses them <b>in the sacred tongue,</b> Hebrew. The Torah dictates the priest’s address: <b>“And</b> he <b>shall say to them: Hear Israel,</b> you draw near today to battle against your enemies; let not your heart faint; fear not, nor be alarmed, and do not be terrified of them” (Deuteronomy 20:3). The priest expounds: <b>“Against your enemies” and not against your brothers.</b> This is <b>not</b> a war of the tribe of <b>Judah against Simon and not Simon against Benjamin,</b> such <b>that if you fall into their hands</b> your brothers <b>will have mercy on you, as it is stated</b> with regard to a war between Judah and Israel: <b>“And the men that have been mentioned by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon donkeys, and brought them to Jericho, the city of palm trees, unto their brethren; then they returned to Samaria”</b> (II Chronicles 28:15). Rather, <b>you are marching</b> to war <b>against your enemies, and if you fall into their hands, they</b> will <b>not have mercy on you.</b> The priest continues: <b>“Let not your heart faint; fear not, nor be alarmed,</b> and do not be terrified of them” (Deuteronomy 20:3). <b>“Let not your heart faint” due to the neighing of horses and the sharpening of</b> the enemy’s <b>swords. “Fear not” due to the knocking of shields [<i>terisin</i>] and the noise of</b> their <b>boots [<i>calgassin</i>]. “Nor be alarmed” by the sound of trumpets. “Do not be terrified” due to the sound of shouts.</b> The priest explains why the soldiers need not be terrified. <b>“For the Lord your God is He that goes with you,</b> to fight for you against your enemies, to save you” (Deuteronomy 20:4). Remember that <b>they come</b> to war <b>championed by flesh and blood, and you are coming championed by the Omnipresent. The Philistines came championed by Goliath. What was his end? In the end, he fell by the sword, and they fell with him</b> (see I Samuel, chapter 17). <b>The Ammonites came championed by Shobach. What was his end? In the end, he fell by the sword, and they fell with him</b> (see II Samuel, chapter 10). <b>But</b> as for <b>you, you are not so,</b> reliant upon the strength of mortals: <b>“For the Lord your God is He that goes with you, to fight for you</b> against your enemies, to save you”; <b>this</b> verse is referring to the <b>camp of the Ark</b> of the Covenant that accompanies them out to war.
+The mishna continues its discussion of the speech given before battle. <b>“And the officers shall speak to the people, saying: What man is there that has built a new house, and has not dedicated it? Let him go and return to his house,</b> lest he die in the battle, and another man dedicate it” (Deuteronomy 20:5). He is sent home if he is <b>one who builds a storehouse for straw, a barn for cattle, a shed for wood,</b> or <b>a warehouse.</b> Similarly, it applies if he is <b>one who builds, or</b> if he is <b>one who purchases, or</b> if he is <b>one who inherits, or</b> if he is <b>one to whom</b> it <b>is given</b> as <b>a gift.</b> In all these instances, the man returns from the war encampment. The next verse states: <b>“And what man is there that has planted a vineyard, and has not used the fruit</b> thereof? Let him go and return unto his house, lest he die in the battle and another man use the fruit thereof” (Deuteronomy 20:6). He is sent home if he is <b>one who plants</b> a whole <b>vineyard</b> of many vines, <b>or</b> if he is <b>one who plants</b> as few as <b>five fruit trees</b> of another variety, <b>and even</b> if these five are <b>from the five species.</b> The produce need not be all of one species. The same applies if he is <b>one who plants, or</b> if he is <b>one who layers</b> the vine, bending a branch into the ground so that it may take root and grow as a new vine, <b>or</b> if he is <b>one who grafts</b> different trees onto one another. <b>And</b> it applies if he is <b>one who purchases</b> a vineyard, <b>or</b> if he is <b>one who inherits</b> a vineyard, <b>or</b> if he is <b>one to whom</b> the vineyard <b>is given</b> as <b>a gift.</b> The next verse states: <b>“And what man is there that has betrothed a wife,</b> and has not taken her? Let him go and return to his house, lest he die in the battle, and another man take her” (Deuteronomy 20:7). He is sent home if he is <b>one who betroths a virgin, or</b> if he is <b>one who betroths a widow.</b> This applies <b>even</b> if his <i>yevama</i>, his late brother’s wife, is a <b>widow waiting for</b> him as <b>her <i>yavam</i></b> to perform levirate marriage; <b>and even</b> if <b>he heard that his brother died in the war</b> and the widow begins to wait for him only then, <b>he returns and goes</b> home. <b>Each of these</b> men, although they are exempt, still <b>hear the address of the priest</b> and <b>the regulations of war</b> at the local camp, <b>and</b> thereafter <b>they return</b> to their respective homes. However, they still support the war effort, <b>and</b> they <b>provide water and food</b> for the soldiers <b>and repair the roads.</b>
+<b>And these</b> are the men <b>who do not return</b> to their homes: <b>One who builds a gateway,</b> or <b>an enclosed veranda [<i>akhsadra</i>], or a balcony;</b> or <b>one who plants</b> no more than <b>four fruit trees or</b> even <b>five</b> or more <b>non-fruit bearing trees;</b> or <b>one who remarries his divorced</b> wife. Nor is there an exemption for one who has betrothed a woman whom he is not permitted to marry: With regard to <b>a widow</b> betrothed <b>to a High Priest</b> (see Leviticus 21:7); <b>a divorcée or a <i>yevama</i> who performed <i>ḥalitza</i> [<i>ḥalutza</i>],</b> in lieu of entering into a levirate marriage, betrothed <b>to a common priest</b> (see Leviticus 21:13–15); <b>a <i>mamzeret</i> or a Gibeonite woman</b> betrothed <b>to an Israelite;</b> or <b>an Israelite woman</b> betrothed <b>to a <i>mamzer</i> or a Gibeonite</b> (see Deuteronomy 23:3); such a man <b>does not return</b> to his home. <b>Rabbi Yehuda says: Even one who rebuilds a house</b> as it stood originally <b>would not return. Rabbi Eliezer says: Even one who builds a</b> new <b>brick house in the Sharon would not return</b> because these houses are not stable and are expected to collapse periodically.
+<b>These</b> are the men <b>who do not</b> even <b>move from their places</b> because they do not even report to the camp: One who <b>built a house and dedicated it</b> within the year; one who <b>planted a vineyard and used its fruit</b> for less than a year; one <b>who marries his betrothed</b> and <b>one who marries his <i>yevama</i>,</b> his brother’s widow who must enter into a levirate marriage or perform <i>ḥalitza</i>, <b>as it is stated:</b> “When a man takes a new wife, he shall not go out with the army…<b>he shall be free for his house one year,</b> and shall cheer his wife whom he has taken” (Deuteronomy 24:5). The mishna interprets the verse as follows: <b>“For his house”; this</b> means <b>his house</b> that he built. <b>“He shall be”; this</b> term includes <b>his vineyard. “And shall cheer his wife”; this is his wife. “Whom he has taken”;</b> this phrase comes <b>to include his <i>yevama</i>,</b> who is considered his wife with respect to this <i>halakha</i> although he has not yet married her. Those who are exempt for these reasons <b>do not</b> even <b>provide water and food</b> to the soldiers, <b>and</b> they <b>do not repair the roads.</b>
+The mishna continues its discussion of the speech given before battle. <b>“And the officers shall speak further to the people,</b> and they shall say: What man is there that is fearful and fainthearted? Let him go and return unto his house” (Deuteronomy 20:8). <b>Rabbi Akiva says: “That is fearful and fainthearted”</b> is to be understood <b>as it indicates, that</b> the man is <b>unable to stand in the battle ranks and to see a drawn sword</b> because it will terrify him. <b>Rabbi Yosei HaGelili says: “That is fearful and fainthearted”; this is one who is afraid because of the sins that he has;</b> he, too, returns. <b>Therefore, the Torah provided him</b> with <b>all these</b> additional reasons for exemption from the army so he can ascribe <b>his leaving to</b> one of <b>them.</b> In this way, the sinner may leave the ranks without having to publicly acknowledge that he is a sinner. <b>Rabbi Yosei says:</b> With regard to one who has betrothed a woman forbidden to him, including <b>a widow</b> betrothed <b>to a High Priest; a divorcée or a <i>yevama</i> who performed <i>ḥalitza</i></b> [<b><i>ḥalutza</i></b>] betrothed <b>to a common priest; a <i>mamzeret</i> or a Gibeonite woman</b> betrothed <b>to an Israelite;</b> or <b>a daughter of an Israelite</b> betrothed <b>to a <i>mamzer</i> or a Gibeonite; this</b> man <b>is he</b> whom the verse calls <b>“fearful and fainthearted.”</b> He fears that his sin will jeopardize his safety in the war.
+The mishna continues its discussion. The verse states: <b>“And it shall be, when the officers conclude speaking to the people, that captains of legions shall be appointed at the head of the people”</b> (Deuteronomy 20:9). The mishna adds: <b>As well as at the rear of the people.</b> The officers <b>station guards [<i>zekifin</i>] in front of them, and other</b> guards <b>behind them, and</b> they have <b>iron rods [<i>kashilin</i>] in their hands. And</b> with regard to <b>anyone who attempts to turn back</b> and flee from the war, the guard <b>has license to beat [<i>lekape’aḥ</i>] his legs</b> <b>because the beginning of fleeing</b> is <b>a downfall</b> on the battlefield, <b>as it is stated: “Israel has fled before the Philistines, and there has been also a great slaughter among the people”</b> (I Samuel 4:17), <b>and</b> likewise <b>it says further on: “And the men of Israel fled from before the Philistines, and fell down slain</b> in Mount Gilboa” (I Samuel 31:1).
+The mishna adds: <b>In what</b> case <b>are</b> all of <b>these statements,</b> with regard to the various exemptions from war, <b>said?</b> They are said <b>with regard to elective wars. But in wars</b> whose mandate is <b>a mitzva, everyone goes, even a groom from his room and a bride from her wedding canopy. Rabbi Yehuda said: In what</b> case <b>are</b> all of <b>these statements,</b> with regard to the various exemptions from war, <b>said?</b> They are said <b>with regard to wars</b> whose mandate is <b>a mitzva. But in obligatory wars, everyone goes, even a groom from his room and a bride from her wedding canopy.</b>
+
+Chapter 9
+
+In certain cases of unsolved murder, the Torah prescribes a ritual performed with <b>a heifer whose neck is broken.</b> During the course of this ritual, the judges say a confession <b>in the sacred tongue,</b> Hebrew, <b>as it is stated</b> in the verse: <b>“If one be found slain in the land</b> which the Lord your God has given you to possess it, lying in the field, and it is not known who has smitten him; <b>then your Elders and your judges shall come forth”</b> (Deuteronomy 21:1–2). What is the procedure for this ritual? <b>Three members of the High Court [Sanhedrin] that is in Jerusalem would go out</b> to see the corpse. <b>Rabbi Yehuda says: Five</b> would go out, <b>as it is stated: “Your Elders,”</b> in the plural form, indicating at least <b>two;</b> and it is written: <b>“And your judges,”</b> in the plural form, indicating another <b>two</b> judges; <b>and a court may not</b> be comprised of <b>an even</b> number of judges because they need to be able to issue a majority ruling. Consequently, <b>they add to them one more</b> Elder.
+If the corpse <b>was found concealed in a pile</b> of stones, <b>or hanging on a tree, or floating on the surface of the water,</b> then the judges <b>would not break the neck</b> of the heifer, <b>as it is stated:</b> “If one be found slain <b>in the land”</b> (Deuteronomy 21:1), <b>and not concealed in a pile</b> of stones; <b>“lying”</b> on the ground <b>and not hanging on a tree; “in the field,” and not floating on the surface of the water.</b> If a corpse <b>was found close to the border</b> of the country, <b>or</b> close <b>to a city in which the majority of its</b> inhabitants <b>are gentiles, or</b> close <b>to a city that is without</b> a rabbinical <b>court</b> of twenty-three judges, then the judges <b>would not break the</b> heifer’s <b>neck.</b> Additionally, the Elders <b>measure</b> the distance from the corpse <b>only to a city that has</b> a rabbinical <b>court</b> with twenty-three judges. If the slain person <b>is found precisely between two cities,</b> the inhabitants of <b>the two of them bring two heifers</b> total; this is <b>the statement of Rabbi Eliezer. And</b> the inhabitants of <b>Jerusalem do not bring a heifer whose neck is broken,</b> even if Jerusalem is the city closest to the slain victim. 
+If the <b>head of</b> the corpse <b>was found in one place and his body</b> was found <b>in a different place, they bring the head next to the body;</b> this is <b>the statement of Rabbi Eliezer. Rabbi Akiva says:</b> They bring <b>the body next to the head.</b> 
+<b>From where</b> on the body <b>would they measure</b> the distance? <b>Rabbi Eliezer says: From his navel. Rabbi Akiva says: From his nose. Rabbi Eliezer ben Ya’akov says: From the place where he became a slain</b> person, which is <b>from the neck.</b>
+The mishna continues to describe the ritual. After they would take the measurement, <b>the Elders of Jerusalem took their leave and went</b> away. <b>The Elders of the city</b> that is closest to the corpse <b>bring a heifer from cattle, which has not pulled a yoke. But a blemish does not disqualify it,</b> because, unlike the description of the red heifer, the Torah does not state that it must be without blemish. <b>And they bring it down to a stream</b> that is <b><i>eitan</i>. <i>Eitan</i></b> in this context means <b>as</b> the word generally <b>indicates,</b> powerful. The stream must have <b>a forceful</b> flow. The mishna comments: <b>Even if it is not forceful, it is a valid</b> site for the ritual. <b>And they break the neck of</b> the heifer <b>from behind with a cleaver. And</b> with regard to <b>its place,</b> where the heifer was standing when its neck was broken, <b>it is prohibited</b> for that ground <b>to be sown or to be worked, but</b> it is <b>permitted to comb flax there or to cut stones there.</b> 
+<b>The Elders of that city</b> would then <b>wash their hands in water in</b> the <b>place of the breaking of the neck of the heifer, and they would recite: “Our hands did not spill this blood, nor did our eyes see”</b> (Deuteronomy 21:7). The mishna explains: <b>But did it enter our minds that the Elders of the court are spillers of blood,</b> that they must make such a declaration? <b>Rather,</b> they mean to declare <b>that</b> the victim <b>did not come to us and</b> then <b>we let him take his leave without food, and we did not see him and</b> then <b>leave him</b> alone to depart <b>without accompaniment.</b> They therefore attest that they took care of all his needs and are not responsible for his death even indirectly. <b>And the priests recite: “Forgive, Lord, Your people Israel, whom You have redeemed, and suffer not innocent blood to remain in the midst of Your people Israel”</b> (Deuteronomy 21:8). <b>They did not have to recite</b> the conclusion of the verse: <b>“And the blood shall be forgiven for them,”</b> as this is not part of the priests’ statement, <b>but</b> rather <b>the Divine Spirit informs them: When you shall do so, the blood is forgiven for you.</b>
+<b>If the killer is found before the heifer’s neck was broken,</b> the heifer <b>shall go out and graze among the herd.</b> It is not considered sacred at all, and it may rejoin the other animals. If the killer is found <b>from</b> the time <b>when the heifer’s neck was broken,</b> even if the rest of the ritual has not yet been performed, it is prohibited to benefit from the animal, despite the killer having been found; it <b>should be buried in its place.</b> This is <b>because</b> the heifer <b>initially came for uncertainty,</b> as the killer was unknown, and <b>it atoned</b> for <b>its uncertainty and left,</b> i.e., it fulfilled its purpose of bringing atonement and is considered a heifer whose neck is broken in all regards. If <b>the heifer’s neck was broken and afterward the killer was found, he is killed.</b> The ritual does not atone for him.
+If <b>one witness says: I saw the killer, and one</b> other <b>witness says: You did not see</b> him; or if <b>a woman says: I saw, and</b> another <b>woman says: You did not see, they would break the neck</b> of the heifer, as without clear testimony about the identity of the killer the ritual is performed. Similarly, if <b>one witness says: I saw</b> the killer, <b>and two</b> witnesses <b>say: You did not see, they would break the neck</b> of the heifer, as the pair is relied upon. If <b>two</b> witnesses <b>say: We saw</b> the killer, <b>and one</b> witness <b>says to them: You did not see, they would not break the neck</b> of the heifer, as there are two witnesses to the identity of the killer. 
+The mishna further states: <b>From</b> the time <b>when murderers proliferated, the</b> ritual of the <b>heifer whose neck is broken was nullified.</b> The ritual was performed only when the identity of the murderer was completely unknown. Once there were many known murderers, the conditions for the performance of the ritual were no longer present, as the probable identity of the murderer was known. <b>From</b> the time <b>when Eliezer ben Dinai, who was</b> also <b>called Teḥina ben Perisha, came, they renamed him: Son of a murderer.</b> This is an example of a publicly known murderer. The mishna teaches a similar occurrence: <b>From</b> the time <b>when adulterers proliferated,</b> the performance of the ritual of <b>the bitter waters was nullified;</b> they would not administer the bitter waters to the <i>sota</i>. <b>And</b> it was <b>Rabbi Yoḥanan ben Zakkai</b> who <b>nullified it, as</b> it <b>is stated: “I will not punish your daughters when they commit harlotry, nor your daughters-in-law when they commit adultery; for they</b> consort with lewd women” (Hosea 4:14), meaning that when the husbands are adulterers, the wives are not punished for their own adultery. <b>From</b> the time <b>when Yosei ben Yo’ezer of Tzereida and Yosei ben Yehuda of Jerusalem died, the clusters ceased,</b> i.e., they were the last of the clusters, as explained in the Gemara, <b>as</b> it <b>is stated: “There is no cluster to eat; nor first-ripe fig that my soul desires”</b> (Micah 7:1). 
+The mishna continues in the same vein: <b>Yoḥanan the High Priest took away the declaration of the tithe.</b> After his time, no one recited the passage about the elimination of tithes that had previously been said at the end of a three-year tithing cycle. <b>He also nullified</b> the actions of <b>the awakeners and the strikers</b> at the Temple. <b>Until his days the hammer</b> of smiths <b>would strike in Jerusalem</b> on the intermediate days of a Festival, but he banned the practice. <b>And</b> furthermore, <b>in his days there was no need to inquire about doubtfully tithed produce [<i>demai</i>],</b> as everyone was careful to tithe. This mishna continues with the list of items that were nullified. 
+<b>From</b> the time <b>when the Sanhedrin ceased song was</b> also <b>nullified from the places of feasts,</b> i.e., it was no longer permitted to sing at a feast where wine was served, <b>as it is stated: “With song they shall not drink wine”</b> (Isaiah 24:9).
+<b>From</b> the time <b>when the early prophets died the <i>Urim VeTummim</i> was nullified. From</b> the time <b>when the</b> Second <b>Temple was destroyed the <i>shamir</i></b> worm <b>ceased</b> to exist <b>and</b> also <b>the sweetness of the honeycomb,</b> as the verse says with regard to the laws of the Torah: “More to be desired are they than gold, indeed, than much fine gold; sweeter also than honey and the honeycomb” (Psalms 19:11). <b>And men of faith ceased from</b> being among <b>the Jewish people, as it is stated: “Help, Lord, for the pious man is finished;</b> for the faithful fail from among the children of men” (Psalms 12:2). <b>Rabban Shimon ben Gamliel says</b> that <b>Rabbi Yehoshua testified: From the day the Temple was destroyed there is no day that does not include</b> some form of <b>curse. And</b> since then <b>the dew has not descended for blessing, and the taste has been removed from fruit. Rabbi Yosei says:</b> Since then, <b>the fat of fruit has also been removed. </b>
+Rabbi Shimon ben Elazar says: Since then, <b>the</b> lost <b>purity has removed the taste and the aroma</b> from fruit; <b>the tithes</b> that were not separated <b>have removed the fat of the grain. And the Sages say: Promiscuity and witchcraft</b> have <b>consumed it all.</b>
+<b>In the war [<i>pulemus</i>] of Vespasian</b> the Sages <b>decreed upon the crowns of bridegrooms,</b> i.e., that bridegrooms may no longer wear crowns, <b>and upon the drums,</b> meaning they also banned the playing of drums. <b>In the war of Titus they</b> also <b>decreed upon the crowns of brides, and</b> they decreed <b>that a person should not teach his son Greek.</b> <b>In the last war,</b> meaning the bar Kokheva revolt, <b>they decreed that a bride may not go out in a palanquin inside the city, but our Sages permitted a bride to go out in a palanquin inside the city,</b> as this helps the bride maintain her modesty.
+The mishna lists more things that ceased: <b>From</b> the time <b>when Rabbi Meir died, those who relate parables ceased; from</b> the time <b>when ben Azzai died, the diligent ceased; from</b> the time <b>when ben Zoma died, the exegetists ceased; from</b> the time <b>when Rabbi Yehoshua died, goodness ceased from the world; from</b> the time <b>when Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied; from</b> the time <b>when Rabbi Elazar ben Azarya died, the sages ceased to be wealthy; from</b> the time <b>when Rabbi Akiva died, the honor of the Torah ceased; from</b> the time <b>when Rabbi Ḥanina ben Dosa died, the men of</b> wondrous <b>action ceased; from</b> the time <b>when Rabbi Yosei the Small died, the pious were no more. And why was he called the Small? Because he was the smallest of the pious,</b> meaning he was one of the least important of the pious men. <b>From</b> the time <b>when Rabban Yoḥanan ben Zakkai died, the glory of wisdom ceased; from</b> the time <b>when Rabban Gamliel the Elder died, the honor of the Torah ceased, and purity and asceticism died. From</b> the time <b>when Rabbi Yishmael ben Pavi died, the glory of the priesthood ceased; from</b> the time <b>when Rabbi</b> Yehuda HaNasi <b>died, humility and fear of sin ceased. Rabbi Pineḥas ben Ya’ir says: From</b> the time <b>when the</b> Second <b>Temple was destroyed, the <i>ḥaverim</i> and free men</b> of noble lineage <b>were ashamed, and their heads were covered</b> in shame, <b>and men of action dwindled, and violent and smooth-talking men gained the upper hand, and none seek, and none ask, and none inquire</b> of the fear of Heaven. <b>Upon whom</b> is there <b>for us to rely?</b> Only <b>upon our Father in Heaven. Rabbi Eliezer the Great says: From the day the</b> Second <b>Temple was destroyed,</b> the generations have deteriorated: <b>Scholars have begun to become like scribes</b> that teach children, <b>and scribes have become like beadles, and beadles have become like ignoramuses, and ignoramuses are increasingly diminished, and none ask and none seek. Upon whom is there to rely?</b> Only <b>upon our Father in Heaven.</b> He also said: <b>In the</b> times of the <b>approach of the Messiah, impudence will increase and high costs will pile up.</b> Although <b>the vine shall bring forth its fruit, wine will</b> nevertheless <b>be expensive. And</b> the <b>monarchy shall turn to heresy, and</b> there will be <b>no</b> one to give <b>reproof</b> about this. <b>The meeting place</b> of the Sages <b>will become</b> a place of <b>promiscuity, and the Galilee shall be destroyed, and the Gavlan will be desolate, and the men of the border shall go round from city to city</b> to seek charity, <b>but they will find no mercy. And the wisdom of scribes will putrefy, and people who fear sin will be held in disgust, and the truth will be absent. The youth will shame the face of elders, elders will stand before minors.</b> Normal family relations will be ruined: <b>A son will disgrace a father; a daughter will rise up against her mother, a daughter-in-law against her mother-in-law. A man’s enemies</b> will be <b>the members of his household. The face of the generation</b> will be <b>like the face of a dog; a son will no</b> longer <b>be ashamed before his father. And upon what is there for us to rely?</b> Only <b>upon our Father in heaven. Rabbi Pineḥas ben Ya’ir says: Torah</b> study <b>leads to care</b> in the performance of mitzvot. <b>Care</b> in the performance of mitzvot <b>leads to diligence</b> in their observance. <b>Diligence leads to cleanliness</b> of the soul. <b>Cleanliness</b> of the soul <b>leads to abstention</b> from all evil. <b>Abstention</b> from evil <b>leads to purity</b> and the elimination of all base desires. <b>Purity leads to piety. Piety leads to humility. Humility leads to fear of sin. Fear of sin leads to holiness. Holiness leads to the Divine Spirit. The Divine Spirit leads to the resurrection of the dead.</b> 
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+Mishnah Sotah
+משנה סוטה
+Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri
+https://archive.org/details/MishnaCorrectedKaufman00WHOLE
+
+משנה סוטה
+
+
+
+Chapter 1
+
+<small>א</small>
+הַמְקַנֵּא לְאִשְׁתּוֹ, 
+רַבִּי אֱלִיעֶזֶר אוֹמֵר: 
+מְקַנֵּא עַל פִּי שְׁנַיִם, 
+וּמַשְׁקֶה עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ.  
+רְבִּי יְהוֹשֻׁעַ אוֹמֵר: 
+מְקַנֵּא עַל פִּי שְׁנַיִם, 
+וּמַשְׁקֶה עַל פִּי שְׁנַיִם. 
+
+<small>ב</small>
+כֵּיצַד הוּא מְקַנֵּא לָהּ? 
+אָמַר לָהּ בִּפְנֵי שְׁנַיִם: 
+"אַל תְּדַבְּרִי עִם אִישׁ פְּלוֹנִי!" 
+וְדִבְּרָה עִמּוֹ, 
+עֲדַיִן הִיא מֻתֶּרֶת לְבֵיתָהּ, &lt;אֲדַיִן&gt;
+וּמֻתֶּרֶת לֹאכַל בִּתְרוּמָה.  
+נִכְנְסָה עִמּוֹ לְבֵית הַסֵּתֶר, וְשָׁהַת כְּדֵי טֻמְאָה, 
+אֲסוּרָה לְבֵיתָהּ, 
+אֲסוּרָה לֹאכַל בִּתְרוּמָה.  
+וְאִם מֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. 
+
+<small>ג</small>
+אֵלּוּ אֲסוּרוֹת מִלֹּאכַל בִּתְרוּמָה: 
+הָאוֹמֶרֶת "טְמֵאָה אֲנִי לָךְ", 
+וְשֶׁבָּאוּ לָהּ עֵדִים שֶׁהִיא טְמֵאָה, 
+וְהָאוֹמֶרֶת "אֵינִי שׁוֹתָה", 
+וְשֶׁבַּעְלָהּ אֵינוּ רוֹצֶה לְהַשְׁקוֹתָהּ, 
+וְשֶׁבַּעְלָהּ בָּא עָלֶיהָ בַדֶּרֶךְ.  
+כֵּיצַד הוּא עוֹשֶׂה לָהּ? 
+מוֹלִיכָהּ לְבֵית דִּין שֶׁבְּאוֹתוֹ הַמָּקוֹם, 
+וּמוֹסְרִין לוֹ שְׁנֵי תַלְמִידֵי חֲכָמִים, 
+שֶׁמֵּא יָבוֹא עָלֶיהָ בַדֶּרֶךְ. 
+רְבִּי יְהוּדָה אוֹמֵר: 
+בַּעְלָהּ נֶאֱמָן עָלֶיהָ. 
+
+<small>ד</small>
+הָיוּ מַעֲלִין אוֹתָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, 
+וּמְאַיְּמִים עָלֶיהָ כְּדֶרֶךְ שֶׁהֵן מְאַיְּמִים עַל עֵדֵי נְפָשׁוֹת, 
+וְאוֹמֵר לָהּ: 
+"בִּתִּי! הַרְבֵּה יַיִן עוֹשֶׂה, 
+הַרְבֵּה שְׂחוֹק עוֹשֶׂה, 
+הַרְבֵּה יַלְדוּת עוֹשָׂה, &lt;עוֹשֶׂה&gt;
+הַרְבֵּה שְׁכֵנִים הָרָעִים עוֹשִׂים. 
+אַל תַּעֲשִׂי לִשְׁמוֹ הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה, 
+שֶׁיִּמָּחֶה עַל הַמַּיִם!"  
+וְאוֹמְרִין לְפָנֶיהָ דְבָרִין שֶׁאֵינָה כְדַי לְשָׁמְעָן, 
+הִיא וְכָל מִשְׁפַּחַת בֵּית אָבִיהָ. 
+
+<small>ה</small>
+אִם אָמְרָה "טְמֵאָה אָנִי", 
+שׁוֹבֶרֶת כְּתֻבָּתָהּ וְיוֹצָא.  
+וְאִם אָמְרָה "טְהוֹרָה אָנִי", 
+מַעֲלִין אוֹתָהּ לְשַׁעֲרֵי מִזְרָח, לְשַׁעֲרֵי נִיקָנוֹר, 
+שֶׁשָּׁם מַשְׁקִים אֶת הַסּוֹטוֹת, 
+וּמְטַהֲרִין אֶת הַיּוֹלְדוֹת, 
+וּמְטַהֲרִין אֶת הַמְצֹרָעִים.  
+וְכֹהֵן אוֹחֵז בִּבְגָדֶיהָ, 
+אִם נִקְרָעוּ, נִקְרָעוּ, 
+אִם נִפְרָמוּ, נִפְרָמוּ, 
+עַד שֶׁהוּא מְגַלֶּה אֶת לִבָּהּ, 
+וְסוֹתֵר אֶת שְׂעָרָהּ. &lt;סְעָרָהּ&gt; 
+רְבִּי יְהוּדָה אוֹמֵר: 
+אִם הָיָה לִבָּהּ נָאֶה, 
+לֹא הָיָה מְגַלֵּהוּ; 
+וְאִם הָיָה שְׂעָרָהּ נָאֶה, &lt;סְעָרָהּ&gt;
+לֹא הָיָה סוֹתְרוֹ.  
+
+<small>ו</small>
+הָיְתָה מְכֻסָּה בִלְבָנִים, 
+מְכַסָּהּ בִּשְׁחוֹרִים; 
+הָיוּ עָלֶיהָ כְלֵי זָהָב קְטַלָּיוֹת, נְזָמִים וְטַבָּעוֹת, 
+מַעֲבִירִים מִמֶּנָּה, כְּדֵי לְנַוְּלָהּ.  
+וְאַחַר כָּךְ מֵבִיא חֶבֶל מִצְרִי, 
+וְקוֹשְׁרוֹ לְמַעְלָה מִדַּדֶּיהָ.  
+וְכָל הָרוֹצֶה לִרְאוֹת בָּא וְרוֹאֶה, 
+חוּץ מֵעֲבָדֶיהָ וְשִׁפְחוֹתֶיהָ, 
+מִפְּנֵי שֶׁלִּבָּהּ גַּס בָּהֶן.  
+וּשְׁאָר כָּל הַנָּשִׁים מֻתָּרוֹת לִרְאוֹתָהּ, 
+שֶׁנֶּאֱמַר: (יחזקאל כג,מח) 
+"וְנִוַּסְּרוּ כָל הַנָּשִׁים, וְלֹא תַעֲשֶׂינָה כְזִמַּתְכֶנָה". &lt;וניסרו&gt;
+
+<small>ז</small>
+בַּמִּדָּה שֶׁאָדָם מוֹדֵד, בָּהּ מוֹדְדִין לוֹ.  
+הִיא קִשְּׁטָה אֶת עַצְמָהּ לַעֲבֵרָה, 
+וְהַמָּקוֹם נִוְּלָהּ.  
+הִיא גִּלְּתָה אֶת עַצְמָהּ, 
+וְהַמָּקוֹם גִּלָּה עָלֶיהָ.  
+יָרֵךְ הִתְחִילָה בַעֲבֵרָה תְחִלָּה, 
+וְאַחַר כָּךְ הַבֶּטֶן, 
+לְפִיכָךְ תִּלְקֶה הַיָּרֵךְ תְּחִלָּה, 
+וְאַחַר כָּךְ הַבֶּטֶן.  
+וּשְׁאָר כָּל הַגּוּף לֹא פָלֵט. 
+
+<small>ח</small>
+שִׁמְשׁוֹן הָלַךְ אַחֲרֵי עֵינָיו, 
+לְפִיכָךְ נִקְּרוּ פְלִשְׁתִּים אֶת עֵינָיו. 
+אַבְשָׁלוֹם נִתְנַוָּה בִשְׂעָרוֹ, 
+לְפִיכָךְ נִתְלָה בִשְׂעָרוֹ. 
+וּלְפִי שֶׁבָּא עַל עֶשֶׂר פִּילַגְשֵׁי אָבִיו, 
+לְפִיכָךְ נִתְּנוּ בוֹ עֶשֶׂר לוֹנְכִיּוֹת, 
+שֶׁנֶּאֱמַר: (שמואל ב יח, טו) 
+"וַיָּסֹבּוּ עֲשָׂרָה אֲנָשִׁים נשְׂאֵי כְלֵי יוֹאָב, 
+וַיַּכּוּ אֶת אַבְשָׁלוֹם וַיְמִתֻהוּ." 
+וּלְפִי שֶׁגָּנַב שְׁלֹשָׁה גְּנֵבוֹת, 
+לֵב אָבִיו, וְלֵב בֵּית דִּין, וְלֵב אַנְשֵׁי יִשְׂרָאֵל, 
+לְפִיכָךְ נִתְקְעוּ בוֹ שְׁלֹשָׁה שְׁבָטִים, 
+שֶׁנֶּאֱמַר: (שמואל ב יח,יד) 
+"וַיִּקַּח שְׁלֹשָׁה שְׁבָטִים בְּכַפּוֹ, 
+וַיִּתְקָעֵם בְּלֵב אַבְשָׁלוֹם, 
+עוֹדֶנּוּ חַי בְּלֵב הָאֵלָה." 
+
+[<small>ט</small>]
+וְכֵן לְעִנְיַן הַטּוֹבָה: 
+מִרְיָם הִמְתִּינָה לְמֹשֶׁה שָׁעָה אַחַת, 
+שֶׁנֶּאֱמַר: (שמות ב,ד) 
+"וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה יֵּעָשֶׂה לוֹ."
+לְפִיכָךְ נִתְעַכְּבוּ לָהּ יִשְׂרָאֵל שִׁבְעַת יָמִים בַּמִּדְבָּר, 
+שֶׁנֶּאֱמַר: (במדבר יב,טו) 
+"וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם".  
+
+<small>י</small>
+יוֹסֵף זָכָה לִקְבּוֹר אֶת אָבִיו, 
+וְאֵין בְּאֶחָיו גָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר: (בראשית נ,ז;ט) 
+"וַיַּעַל יוֹסֵף לִקְבּוֹר אֶת אָבִיו".  
+"וַיַּעַל עִמּוֹ גַם רֶכֶב גַּם פָּרָשִׁים, 
+וַיְהִי הַמַּחֲנֶה כָּבֵד מְאֹד". 
+מִי לָנוּ גָדוֹל מִיּוֹסֵף, &lt;'מיוסף' מחוק, מוחלף ב- מִמֹּשֶׁה&gt;
+שֶׁלֹּא נִתְעַסַּק בּוֹ אֶלָּא מֹשֶׁה?  
+וּמֹשֶׁה זָכָה בְעַצְמוֹת יוֹסֵף, 
+וְאֵין בְּיִשְׂרָאֵל גָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר: (שמות יג,יט) 
+"וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ". 
+וּמִי לָנוּ גָדוֹל מִמֹּשֶׁה, 
+שֶׁלֹּא נִתְעַסַּק בּוֹ אֶלָּא הַמָּקוֹם בָּרוּךְ הוּא, 
+שֶׁנֶּאֱמַר: (דברים לד,ו) 
+"וַיִּקְבֹּר אֹתוֹ בַגַּי בְּאֶרֶץ מוֹאָב מוּל בֵּית פְּעוֹר, 
+וְלֹא יָדַע אִישׁ אֶת קְבֻרָתוֹ עַד הַיּוֹם הַזֶּה." 
+וְלֹא עַל מֹשֶׁה בִלְבַד אָמְרוּ, 
+אֶלָּא בְכָל הַצַּדִּיקִים, שֶׁנֶּאֱמַר: (ישעיה נח,ח) 
+"וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְבוֹד יי יַאַסְפֶךָ". 
+
+
+
+
+
+Chapter 2
+
+<small>א</small>
+הָיָה מֵבִיא אֶת מִנְחָתָהּ בִּקְפֵּיפָה מִצְרִית, &lt;בקפיפא&gt;
+וְנוֹתְנָהּ עַל יָדֶיהָ, כְּדֵי לְיַגְּעָהּ.  
+כָּל הַמְּנָחוֹת, 
+תְּחִלָּתָן וְסוֹפָן בִּכְלֵי שָׁרֵת, 
+וְזוֹ, 
+תְּחִלָּתָהּ בִּקְפֵּיפָה מִצְרִית וְסוֹפָהּ בִּכְלֵי שָׁרֵת. &lt;בקפיפא&gt; 
+כָּל הַמְּנָחוֹת טְעוּנוֹת שֶׁמֶן וּלְבוֹנָה, 
+וָזוֹ אֵינָה טְעוּנָה לֹא שֶׁמֶן וְלֹא לְבוֹנָה.  
+כָּל הַמְּנָחוֹת בָּאוֹת מִן הַחִטִּין, 
+וָזוֹ אֵינָה בָאָה אֶלָּא מִן הַשְּׂעוֹרִים.  
+מִנְחַת הָעֹמֶר, 
+אַף עַל פִּי שֶׁהִיא בָאָה מִן הַשְּׂעוֹרִים, 
+וְהִיא הָיְתָה בָאָה גֶרֶשׁ; 
+וְזוֹ הָיְתָה בָאָה קֶמַח.  
+רַבָּן גַּמְלִיאֵל אוֹמֵר: 
+כַּשֵּׁם שֶׁמַּעֲשֶׂיהָ מַעֲשֵׂה בְהֵמָה, 
+כָּךְ קָרְבָּנָהּ מַאֲכַל בְּהֵמָה. 
+
+<small>ב</small>
+הָיָה מֵבִיא פִייָלִי שֶׁלְּחֶרֶס חֲדָשָׁה, 
+וְנוֹתֵן לְתוֹכָהּ חֲצִי לֹג מַיִם מִן הַכִּיּוֹר. 
+רְבִּי יְהוּדָה אוֹמֵר: 
+רְבִיעִית. 
+כַּשֵּׁם שֶׁהוּא מְמַעֵט בִּכְתָב, 
+כָּךְ הוּא מְמַעֵט בַּמַּיִם.  
+נִכְנַס לַהֵיכָל וּפָנָה לִימִינוֹ, 
+וּמָקוֹם הָיָה שָׁם אַמָּה עַל אַמָּה, 
+וְטַבְלָה שֶׁלַּשַּׁיִשׁ וְטַבַּעַת הָיְתָה קְבוּעָה בָהּ. 
+כְּשֶׁהוּא מַגְבִּיהָהּ, נוֹטֵל עָפָר מִתַּחְתֶּיהָ, 
+וְנוֹתֵן כְּדֵי שֶׁיֵּרָאֶה עַל פְּנֵי הַמַּיִם, שֶׁנֶּאֱמַר: (במדבר ה,יז) 
+"וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְקַרְקַע הַמִּשְׁכָּן 
+יִקַּח הַכֹּהֵן, וְנָתַן אֶל הַמָּיִם". 
+
+<small>ג</small>
+בָּא לוֹ לִכְתֹּב אֶת הַמְּגִלָּה, 
+מֵאֵי זֶה מָקוֹם הוּא כּוֹתֵב? (במדבר ה,יט כ) 
+"אִם לֹא שָׁכַב אִישׁ אֹתָךְ, 
+וְאִם לֹא שָׂטִית טֻמְאָה תַּחַת אִישֵׁךְ, 
+הִנָּקִי מִמֵּי הַמָּרִים הַמְאָרְרִים הָאֵלֶּה. 
+וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ, וְכִי נִטְמֵאת, 
+וַיִּתֵּן אִישׁ בָּךְ אֶת שְׁכָבְתּוֹ מִבַּלְעֲדֵי אִישֵׁךְ." 
+וְאֵינוּ כוֹתֵב: (במדבר ה,כא) 
+"וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה, 
+וְאָמַר הַכֹּהֵן לָאִשָּׁה", 
+וְכוֹתֵב: (במדבר ה,כא-כב) 
+"יִתֵּן יי אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ, 
+בְּתֵת יי אֶת יְרֵכֵךְ נֹפֶלֶת וְאֶת בִּטְנֵךְ צָבָה. 
+וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְמֵעַיִךְ 
+לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ", 
+וְאֵינוּ כוֹתֵב: (במדבר ה,כב)
+"וְאָמְרָה הָאִשָּׁה: אָמֵן אָמֵן." 
+
+<small>ד</small>
+רְבִּי יוֹסֵה אוֹמֵר: 
+לֹא הָיָה מַפְסִיק.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+כָּל עַצְמוֹ אֵינוּ כוֹתֵב אֶלָּא: 
+"יִתֵּן יי אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה בְּתוֹךְ עַמֵּךְ, 
+בְּתֵת יי אֶת יְרֵכֵךְ נֹפֶלֶת וְאֶת בִּטְנֵךְ צָבָה. 
+וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְמֵעַיִךְ 
+לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ", 
+וְאֵינוּ כוֹתֵב: (במדבר ה,כב)
+"וְאָמְרָה הָאִשָּׁה: אָמֵן אָמֵן." 
+
+<small>ה</small>
+אֵינוּ כוֹתֵב לֹא עַל הַלּוּחַ, 
+וְלֹא עַל הַנְּיָר וְלֹא עַל הַדִּפְתְּרָא, 
+אֶלָּא בַמְּגִלָּה, שֶׁנֶּאֱמַר (במדבר ה,כג) "בַּסֵּפֶר".  
+וְאֵינוּ כוֹתֵב לֹא בְקוֹמוֹס וְלֹא בִקְלָקַנְתּוֹס, 
+וְלֹא בְכָל דָּבָר שֶׁהוּא רוֹשֵׁם, 
+אֶלָּא בַדְּיוֹ, שֶׁנֶּאֱמַר "וּמָחָה", 
+כְּתָב שֶׁהוּא יָכוֹל לְהִמָּחוֹת. 
+
+<small>ו</small>
+וְלָמָּה הִיא אוֹמֶרֶת "אָמֵן"? 
+"אָמֵן" עַל הָאָלָה, 
+"אָמֵן" עַל הַשְּׁבוּעָה, 
+"אָמֵן" מֵאִישׁ זֶה, 
+"אָמֵן" מֵאִישׁ אַחֵר, 
+"אָמֵן" שֶׁלֹּא נִטְמֵאתִי, וְאִם נִטְמֵאתִי יָבֹאוּ בִי.  
+"אָמֵן" שֶׁלֹּא שָׂטִיתִי אֲרוּסָה וּנְשׁוּאָה, &lt;סטיתי&gt;
+וְשׁוֹמֶרֶת יָבָם וּכְנוּסָה. 
+רְבִּי מֵאִיר אוֹמֵר: 
+"אָמֵן" שֶׁלֹּא נִטְמֵיתִי, 
+וְ"אָמֵן" שֶׁלֹּא אֶטָּמֵא. 
+
+<small>ז</small>
+הַכֹּל שָׁוִים שֶׁאֵינוּ מַתְנֶה עִמָּהּ קֹדֶם לְשֶׁנִּתְאָרְסָה, 
+וְלֹא מִשֶּׁנִּתְאָרְסָה. &lt;מי שנתארסה&gt; 
+נִסְתְּרָה לְאַחֵר וְנִטַּמַּאת וְאַחַר כָּךְ הֶחְזִירָהּ, 
+לֹא הָיָה מַתְנֶה עִמָּהּ.  
+זֶה הַכְּלָל: 
+כָּל שֶׁתִּבָּעֵל, לֹא תְהֵא אֲסוּרָה לוֹ, 
+לֹא הָיָה מַתְנֶה עִמָּהּ. 
+
+
+
+
+
+Chapter 3
+
+<small>א</small>
+הָיָה נוֹטֵל אֶת מִנְחָתָהּ מִתּוֹךְ קְפֵיפָה מִצְרִית, 
+וְנוֹתְנָהּ בִּכְלֵי שָׁרֵת, 
+וְנוֹתְנָהּ עַל יָדֶיהָ, 
+וְכֹהֵן מַנִּיחַ אֶת יָדוֹ תַּחְתֶּיהָ וּמְנִיפָהּ. 
+
+הֵנִיף וְהִגִּישׁ, 
+קָמַץ וְהִקְטִיר, 
+וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים.  
+
+<small>ב</small>
+הָיָה מַשְׁקָהּ, וְאַחַר כָּךְ מַקְרִיב אֶת מִנְחָתָהּ.  
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+מַקְרִיב אֶת מִנְחָתָהּ, וְאַחַר כָּךְ מַשְׁקָהּ, 
+שֶׁנֶּאֱמַר: (במדבר ה,כו) 
+"וְאַחַר יַשְׁקֶה אֶת הָאִשָּׁה אֶת הַמַּיִם".  
+אִם הִשְׁקָהּ וְאַחַר כָּךְ הִקְרִיב אֶת מִנְחָתָהּ, 
+כְּשֵׁרָה. 
+
+<small>ג</small>
+עַד שֶׁלֹּא נִמְחָקָה הַמְּגִלָּה אָמְרָה "אֵינִי שׁוֹתָה", 
+מְגִלָּתָהּ נִגְנֶזֶת, וּמִנְחָתָהּ מִתְפַּזֶּרֶת עַל הַדֶּשֶׁן. 
+אֵין מְגִלָּתָהּ כְּשֵׁרָה לְהַשְׁקוֹת בָּהּ סוֹטָה אַחֶרֶת. &lt;שוטה&gt; 
+נִמְחָקָה הַמְּגִלָּה וְאָמְרָה "טְמֵאָה אָנִי", 
+הַמַּיִם נִשְׁפָּכִים וּמִנְחָתָהּ מִתְפַּזֶּרֶת עַל הַדֶּשֶׁן.  
+נִמְחָקָה הַמְּגִלָּה, אָמְרָה "אֵינִי שׁוֹתָה", 
+מְעַרְעֲרִים אוֹתָהּ וּמַשְׁקִין אוֹתָהּ עַל כָּרְחָהּ. 
+
+<small>ד</small>
+אֵינָה מַסְפֶּקֶת לִשְׁתּוֹת, 
+עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בוֹלְטוֹת, 
+וְהִיא מִתְמַלָּא גִּידִים, 
+וְהֵן אוֹמְרִין: 
+"הוֹצִיאוּהָ, הוֹצִיאוּהָ!" 
+שֶׁלֹּא תְטַמֵּא אֶת הָעֲזָרָה.  
+אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ.  
+יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, 
+יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, 
+יֵשׁ זְכוּת תּוֹלָה שָׁלוֹשׁ שָׁנִים.  
+מִכָּן אָמַר בֶּן עַזַּי: 
+חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, 
+שֶׁאִם תִּשְׁתֶּה תֵדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ.  
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, מְלַמְּדָהּ תִּפְלוּת.  
+רְבִּי יְהוֹשֻׁעַ אוֹמֵר: 
+רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת.  
+הוּא הָיָה אוֹמֵר: 
+חָסִיד שׁוֹטֶה, רָשָׁע עָרוּם, 
+אִשָּׁה פְרוּשָׁה, מַכּוֹת פְּרוּשִׁין, 
+הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם. 
+
+<small>ה</small>
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+אֵין זְכוּת תּוֹלָה בַּמַּיִם הַמְאָרְרִים. 
+וְאִם אַתָּה אוֹמֵר שֶׁהַזְּכוּת תּוֹלָה בַּמַּיִם הַמְאָרְרִים, 
+מַדְהֶה אַתָּה אֶת הַמַּיִם בִּפְנֵי כָל הַנָּשִׁים הַשּׁוֹתוֹת, 
+וּמוֹצִיא אַתָּה שֵׁם רַע עַל הַטְּהוֹרוֹת שֶׁשָּׁתוּ, 
+שֶׁיֹּאמְרוּ: 
+טְמֵאוֹת הָיוּ, אֶלָּא שֶׁתָּלַת לָהֶן זְכוּת. &lt;להם&gt; 
+
+<small>ו</small>
+רְבִּי אוֹמֵר: 
+הַזְּכוּת תּוֹלָה בַּמַּיִם הַמְאָרְרִים, 
+וְאֵינָה יוֹלֶדֶת וְאֵינָה מַשְׁבַּחַת, 
+אֶלָּא מִתְנַוְּנָה וְהוֹלֶכֶת, 
+וְסוֹפָהּ שֶׁהִיא מֵתָה בְאוֹתָהּ מִיתָה. 
+
+<small>ז</small>
+נִטַּמַּאת מִנְחָתָהּ עַד שֶׁלֹּא קָדְשָׁה בַכֶּלִי, 
+הֲרֵי הִיא כְכָל הַמְּנָחוֹת, תִּפָּדֶה. 
+וּמִשֶּׁקָּדְשָׂה בַכֶּלִי, 
+הֲרֵי הִיא כְכָל הַמְּנָחוֹת, תִּשָּׂרֵף.  
+אֵלּוּ שֶׁמִּנְחוֹתֵיהֶם נִשְׂרָפוֹת: &lt;אֶלָּא&gt;
+הָאוֹמֶרֶת "טְמֵאָה אֲנִי לָךְ", 
+וְשֶׁבָּאוּ לָהּ עֵדִים שֶׁהִיא טְמֵאָה, 
+הָאוֹמֶרֶת "אֵינִי שׁוֹתָה", 
+וְשֶׁבַּעְלָהּ אֵינוּ רוֹצֶה לְהַשְׁקוֹתָהּ, 
+וְשֶׁבַּעְלָהּ בְּעָלָהּ בַּדֶּרֶךְ, 
+וְכָל הַנְּשׁוּאוֹת לַכֹּהֲנִים, 
+מִנְחוֹתֵיהֶם נִשְׂרָפוֹת. 
+
+<small>ח</small>
+בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לַכֹּהֵן, 
+מִנְחָתָהּ נִשְׂרֶפֶת.  
+וְכֹהֶנֶת שֶׁנִּשֵּׂאת לְיִשְׂרָאֵל, 
+מִנְחָתָהּ נֶאֱכֶלֶת.  
+מַה בֵּין כֹּהֵן לְכֹהֶנֶת? 
+מִנְחַת כֹּהֶנֶת נֶאֱכֶלֶת, 
+מִנְחַת כֹּהֵן אֵינָה נֶאֱכֶלֶת. 
+כֹּהֶנֶת מִתְחַלֶּלֶת, 
+וְכֹהֵן אֵינוּ מִתְחַלֵּל. 
+כֹּהֶנֶת מִטַּמָּא לַמֵּתִים, 
+וְכֹהֵן אֵינוּ מִטַּמֵּא לַמֵּתִים. 
+כֹּהֵן אוֹכֵל בְּקָדְשֵׁי קָדָשִׁים, 
+וְאֵין כֹּהֶנֶת אוֹכֶלֶת בְּקָדְשֵׁי קָדָשִׁים. 
+
+<small>ט</small>
+מַה בֵּין הָאִישׁ לָאִשָּׁה? 
+הָאִישׁ פּוֹרֵעַ וּפוֹרֵם, 
+וְאֵין הָאִשָּׁה פוֹרַעַת וּפוֹרֶמֶת. 
+הָאִישׁ מַדִּיר אֶת בְּנוֹ בַנָּזִיר, 
+וְאֵין הָאִשָּׁה מַדֶּרֶת אֶת בְּנָהּ בַּנָּזִיר. 
+הָאִישׁ מְגַלֵּחַ עַל נְזִירוּת אָבִיו, 
+וְאֵין הָאִשָּׁה מְגַלַּחַת עַל נְזִירוּת אָבִיהָ. 
+הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ, 
+וְאֵין הָאִשָּׁה מְקַדֶּשֶׁת אֶת בִּתָּהּ. 
+הָאִישׁ מוֹכֵר אֶת בִּתּוֹ, 
+וְאֵין הָאִשָּׁה מוֹכֶרֶת אֶת בִּתָּהּ. 
+הָאִישׁ נִסְקָל עָרֹם, 
+וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרֻמָּה. 
+הָאִישׁ נִתְלֶה, 
+וְאֵין הָאִשָּׁה נִתְלֵית. 
+הָאִישׁ נִמְכָּר בִּגְנֵבָתוֹ, 
+וְאֵין הָאִשָּׁה נִמְכֶּרֶת בִּגְנֵבָתָהּ. 
+
+
+
+
+
+Chapter 4
+
+<small>א</small>
+אֲרוּסָה וְשׁוֹמֶרֶת יָבָם, 
+לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתֻבָּה, שֶׁנֶּאֱמַר: (במדבר ה,כט) 
+"אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַחַת אִישָׁהּ", 
+פְּרָט לַאֲרוּסָה וּלְשׁוֹמֶרֶת יָבָם.  
+
+<small>ב</small>
+אַלְמָנָה לְכֹהֵן גָּדוֹל, 
+גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, 
+מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, 
+וּבַת יִשְׂרָאֵל לַמַּמְזֵר וְלַנָּתִין, 
+לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתֻבָּה. 
+
+<small>ג</small>
+אֵלּוּ לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה: 
+הָאוֹמֶרֶת "טְמֵאָה אֲנִי לָךְ", 
+וְשֶׁבָּאוּ לָהּ עֵדִים שֶׁהִיא טְמֵאָה, 
+הָאוֹמֶרֶת "אֵינִי שׁוֹתָה". 
+וְאָמַר בַּעְלָהּ "אֵינִי מַשְׁקָהּ", 
+וְשֶׁבַּעְלָהּ בְּעָלָהּ בַּדֶּרֶךְ, 
+נוֹטֶלֶת כְּתֻבָּתָהּ וְלֹא שׁוֹתָה.  
+מֵתוּ בַעְלֵיהֶן עַד שֶׁלֹּא יִשְׁתּוּ, 
+בֵּית שַׁמַּי אוֹמְרִים: 
+נוֹטְלוֹת כְּתֻבָּה וְלֹא שׁוֹתוֹת. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה. 
+
+<small>ד</small>
+מְעֻבֶּרֶת חֲבֵרוֹ וּמֵינֶקֶת חֲבֵרוֹ, 
+לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתֻבָּה.  
+דִּבְרֵי רְבִּי מֵאִיר.  
+וַחֲכָמִים אוֹמְרִים: 
+יָכוֹל הוּא לְהַפְרִישָׁהּ וְלַחְזִירָהּ לְאַחַר זְמַן.  
+אַיְלוֹנִית וּזְקֵנָה וְשֶׁאֵינָהּ רְאוּיָה לֵילֵד, 
+לֹא שׁוֹתָה וְלֹא נוֹטֶלֶת כְּתֻבָּה.  
+רְבִּי אֶלְעָזָר אוֹמֵר: 
+יָכוֹל הוּא לִשָּׂא אִשָּׁה אַחֶרֶת, 
+וְלִפְרוֹת וְלִרְבּוֹת מִמֶּנָּה.  
+וּשְׁאָר כָּל הַנָּשִׁים, 
+אוֹ שׁוֹתוֹת, אוֹ לֹא נוֹטְלוֹת כְּתֻבָּה. 
+
+<small>ה</small>
+אֵשֶׁת כֹּהֵן שׁוֹתָה וּמֻתֶּרֶת לְבַעְלָהּ.  
+אֵשֶׁת סָרִיס שׁוֹתָה.  
+עַל יְדֵי כָל הָעֲרָיוֹת וּמְקַנִּים, 
+חוּץ מִן הַקָּטָן וּמִמִּי שֶׁאֵינוּ אִישׁ. 
+
+<small>ו</small>
+וְאֵלּוּ שֶׁבֵּית דִּין מְקַנִּים לָהֶם: 
+מִי שֶׁנִּתְחָרַשׁ בַּעְלָהּ, אוֹ נִשְׁטָה, 
+אוֹ שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִים. 
+לֹא לְהַשְׁקוֹתָהּ אָמָרוּ, 
+אֶלָּא לְפָסְלָהּ מִכְּתֻבָּתָהּ.  
+רְבִּי יוֹסֵה אוֹמֵר: 
+אַף לְהַשְׁקוֹתָהּ, 
+כְּשֶׁיֵּצֵא בַעְלָהּ מִבֵּית הָאֲסוּרִים יַשְׁקֶנָּה. 
+
+
+
+
+
+
+
+Chapter 5
+
+<small>א</small>
+כַּשֵּׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ, 
+כָּךְ בּוֹדְקִין אוֹתוֹ, שֶׁנֶּאֱמַר: (במדבר ה,כב;כז) 
+"וּבָאוּ", "וּבָאוּ".  
+כַּשֵּׁם שֶׁאֲסוּרָה לַבַּעַל, 
+כָּךְ הִיא אֲסוּרָה לַבּוֹעֵל, שֶׁנֶּאֱמַר: (במדבר ה,כז;כט) 
+"אִם נִטְמְאָה", "וְנִטְמְאָה".  
+דִּבְרֵי רְבִּי עֲקִיבָה.  
+אָמַר רְבִּי יְהוֹשֻׁעַ: 
+כָּךְ הָיָה דוֹרֵשׁ זְכַרְיָה בֶן הַקַּצָּב.  
+רְבִּי אוֹמֵר: 
+שְׁנֵי פְעָמִים הָאֲמוּרִים בַּפָּרָשָׁה: 
+"אִם נִטְמְאָה", "נִטְמְאָה", 
+אֶחָד לַבַּעַל וְאֶחָד לַבּוֹעֵל. 
+
+<small>ב</small>
+בּוֹ בַיּוֹם דָּרַשׁ רְבִּי עֲקִיבָה: (ויקרא יא,לג)
+"וְכָל כְּלִי חֶרֶשׂ אֲשֶׁר יִפּל מֵהֶם אֶל תּוֹכוֹ, 
+כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא." 
+אֵינוּ אוֹמֵר 'טָמֵא' אֶלָּא "יִטְמָא", 
+לְטַמֵּא אֶת אֲחֵרִים, 
+וּלְלַמֵּד עַל כִּכָּר הַשֵּׁנִי שֶׁיְּטַמֵּא אֶת הַשְּׁלִישִׁי.  
+
+<small>ג</small>
+אָמַר רְבִּי יְהוֹשֻׁעַ: 
+מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ, רַבָּן יוֹחָנָן בֶּן זַכַּי! 
+שֶׁהָיִיתָ אוֹמֵר: 
+עָתִיד דּוֹר אַחֵר לְטַהֵר אֶת הַכִּכָּר הַשְּׁלִישִׁי, 
+שֶׁאֵין לוֹ מִן הַתּוֹרָה, 
+וַהֲרֵי עֲקִיבָה תַלְמִידָךְ הֵבִיא לוֹ מִקְרָא מִן הַתּוֹרָה &lt;לִי&gt;
+שֶׁהוּא טָמֵא, שֶׁנֶּאֱמַר: (ויקרא יא,לג) 
+"כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא". 
+
+<small>ד</small>
+בּוֹ בַיּוֹם דָּרַשׁ רְבִּי עֲקִיבָה: (במדבר לה,ה) 
+"וּמַדֹּתֶם מִחוּץ לָעִיר אֶת פְּאַת קֵדְמָה, 
+אַלְפַּיִם בָּאַמָּה",  
+וּמִקְרָא אַחֵר אוֹמֵר: (במדבר לה,ד) 
+"מִקִּיר הָעִיר וָחוּצָה, אֶלֶף אַמָּה סָבִיב".  
+אֵיפְשָׁר לוֹמַר "אֶלֶף אַמָּה", &lt;בשולים מהוסיף המגיה 'וְאֵי'&gt;
+שֶׁכְּבָר נֶאֱמַר "אַלְפַּיִם בָּאַמָּה", 
+וְאֵי אֶפְשָׁר לוֹמַר "אַלְפַּיִם בָּאַמָּה", 
+שֶׁכְּבָר נֶאֱמַר "אֶלֶף אַמָּה"! 
+וְלַמָּה נֶאֱמַר "אֶלֶף אַמָּה",
+וְלַמָּה נֶאֱמַר "אַלְפַּיִם בָּאַמָּה"?
+אֶלָּא "אֶלֶף אַמָּה", מִגְרָשׁ, 
+וְ"אַלְפַּיִם", תְּחוּם שַׁבָּת.  
+רְבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁלִּרְבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: 
+"אֶלֶף אַמָּה", מִגְרָשׁ, 
+וְ"אַלְפַּיִם", שָׂדוֹת וּכְרָמִים. 
+
+<small>ה</small>
+בּוֹ בַיּוֹם דָּרַשׁ רְבִּי עֲקִיבָה: (שמות טו,א) 
+"אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזּאת לַיי, 
+וַיֹּאמְרוּ לֵאמֹר", 
+שֶׁאֵין תַּלְמוּד לוֹמַר "לֵאמֹר", 
+וְלָמָּה נֶאֱמַר "לֵאמֹר"? 
+אֶלָּא שֶׁהָיוּ יִשְׂרָאֵל עוֹנִין אַחֲרָיו שֶׁלְּמֹשֶׁה 
+עַל כָּל דָּבָר וְדָבָר, כְּקוֹרִאין אֶת הַהַלֵּל, (שמות טו,א) 
+"אָשִׁירָה לַיי כִּי גָאֹה גָּאָה",
+לְכָךְ נֶאֱמַר "לֵאמֹר".  
+רְבִּי נְחֶמְיָה אוֹמֵר: 
+כְּקוֹרִים אֶת שְׁמַע הָיוּ קוֹרִים, 
+לֹא כְּקוֹרִאין אֶת הַהַלֵּל. 
+
+<small>ו</small>
+בּוֹ בַיּוֹם דָּרַשׁ רְבִּי יְהוֹשֻׁעַ בֶּן הָרְקָנוֹס, 
+שֶׁלֹּא עָבַד אִיּוֹב אֶת הַמָּקוֹם אֶלָּא מֵאַהֲבָה, 
+שֶׁנֶּאֱמַר: (איוב יג,טו) 
+"הֵן יִקְטְלֵנִי, לוֹ אֲיַחֵל".  
+עֲדַיִן הַדָּבָר שָׁקוּל: &lt;אדיין&gt;
+לוֹ אֲנִי מְצַפֶּה, אוֹ אֵינִי מְצַפֶּה לוֹ? 
+תַּלְמוּד לוֹמַר (איוב כז,ה) 
+"עַד אֶגְוַע, לֹא אָסִיר תֻּמָּתִי מִמֶּנִּי", 
+לִמֵּד שֶׁמֵּאַהֲבָה עָשָׂה.  
+
+<small>ז</small>
+אָמַר רְבִּי יְהוֹשֻׁעַ: 
+מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ, רַבָּן יוֹחָנָן בֶּן זַכַּי! 
+שֶׁהָיִיתָ דוֹרֵשׁ כָּל יָמֶיךָ, 
+שֶׁלֹּא עָבַד אִיּוֹב אֶת הַמָּקוֹם אֶלָּא מִיִּרְאָה, 
+שֶׁנֶּאֱמַר: (איוב א,ח) 
+"אִישׁ תָּם וְיָשָׁר, יְרֵא אֱלהִים וְסָר מֵרָע", 
+וּרְבִּי יְהוֹשֻׁעַ תַּלְמִידָךְ לִמֵּד, 
+שֶׁמֵּאַהֲבָה עָשָׂה. 
+
+
+
+
+
+Chapter 6
+
+<small>א</small>
+מִי שֶׁקִּנֵּא לָהּ, 
+אֲפִלּוּ שָׁמַע מֵעוֹף הַפּוֹרֵחַ, 
+יוֹצִיא וְיִתֵּן כְּתֻבָּה.  
+דִּבְרֵי רְבִּי אֱלִיעֶזֶר.  
+וּרְבִּי יְהוֹשֻׁעַ אוֹמֵר: 
+מִשֶּׁיִּשְׂאוּ וְיִתְּנוּ בָהּ מוּצָרוֹת בִּלְבָנָה. 
+
+<small>ב</small>
+אָמַר עֵד אֶחָד: 
+"אֲנִי רְאִיתִיהָ שֶׁנִּטַּמַּאת", 
+לֹא הָיְתָה שׁוֹתָה.  
+וְלֹא עוֹד, אֶלָּא אֲפִלּוּ עֶבֶד, אֲפִלּוּ שִׁפְחָה, 
+הֲרֵי אֵלּוּ נֶאֱמָנִים אַף לְפָסְלָהּ מִכְּתֻבָּתָהּ.  
+חֲמוֹתָהּ וּבַת חֲמוֹתָהּ, 
+וְצָרָתָהּ וִיבִמְתָּהּ וּבַת בַּעְלָהּ, 
+הֲרֵי אֵלּוּ נֶאֱמָנוֹת, 
+לֹא לְפָסְלָהּ מִכְּתֻבָּתָהּ, אֶלָּא שֶׁלֹּא תִשְׁתֶּה. 
+
+<small>ג</small>
+שֶׁהָיָה בַדִּין: 
+מָה אִם עֵדוּת הָרִאשׁוֹנָה, 
+שֶׁאֵינָהּ אוֹסְרַתָּהּ אִסּוּר עוֹלָם, 
+אֵינָה מִתְקַיֶּמֶת בְּפָחוּת מִשְּׁנַיִם, 
+עֵדוּת הָאַחֲרוֹנָה, 
+שֶׁהִיא אוֹסְרַתָּהּ אִסּוּר עוֹלָם, 
+אֵינוּ דִין שֶׁלֹּא תִתְקַיֵּם בְּפָחוּת מִשְּׁנַיִם? 
+תַּלְמוּד לוֹמַר: (במדבר ה,יג) 
+"וְעֵד אֵין בָּהּ", כָּל שֶׁיֶּשׁ בָּהּ.  
+
+<small>ד</small>
+קַל וָחֹמֶר לְעֵדוּת הָרִאשׁוֹנָה מֵעַתָּה: &lt;קול&gt;
+מָה אִם עֵדוּת הָאַחֲרוֹנָה, 
+שֶׁהִיא אוֹסְרַתָּהּ אִסּוּר עוֹלָם, 
+הֲרֵי הִיא מִתְקַיֶּמֶת בְּעֵד אֶחָד, 
+עֵדוּת הָרִאשׁוֹנָה, 
+שֶׁאֵינָה אוֹסְרַתָּה אִסּוּר עוֹלָם, 
+אֵינוּ דִין שֶׁתִּתְקַיֵּם בְּעֵד אֶחָד? 
+תַּלְמוּד לוֹמַר (דברים כד,א) 
+"כִּי מָצָא בָהּ עֶרְוַת דָּבָר", 
+וּלְהַלָּן הוּא אוֹמֵר: (דברים יט,טו) 
+"עַל פִּי שְׁנֵי עֵדִים, &lt;"עַל פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים" (דברים יז,ו)&gt;
+אוֹ עַל פִּי שְׁלֹשָׁה עֵדִים יָקוּם דָּבָר." 
+מַה "דָּבָר" אָמוּר לְּהַלָּן, עַל פִּי שְׁנַיִם עֵדִים, 
+אַף "דָּבָר" הָאָמוּר כָּאן, עַל פִּי שְׁנַיִם עֵדִים. 
+
+<small>ה</small>
+עֵד אוֹמֵר "נִטַּמַּאת", 
+וְעֵד אוֹמֵר "לֹא נִטַּמַּאת", 
+אִשָּׁה אוֹמֶרֶת "נִטַּמַּאת", 
+וְאִשָּׁה אוֹמֶרֶת "לֹא נִטַּמַּאת", 
+הָיְתָה שׁוֹתָה.  
+עֵד אוֹמֵר "נִטַּמַּאת", 
+וּשְׁנַיִם אוֹמְרִין "לֹא נִטַּמַּאת", 
+לֹא הָיְתָה שׁוֹתָה.  
+שְׁנַיִם אוֹמְרִים "נִטַּמַּאת", 
+וְעֵד אֶחָד אוֹמֵר "לֹא נִטַּמַּאת", 
+לֹא הָיְתָה שׁוֹתָה. 
+
+
+
+
+
+Chapter 7
+
+<small>א</small>
+אֵלּוּ נֶאֱמָרִים בִּלְשׁוֹנָם: 
+פָּרָשַׁת סוֹטָה, 
+וּוִדּוּי מַעֲשֵׂר, 
+וְקִרְיַת שְׁמַע, 
+וּתְפִלָּה, 
+וּבִרְכַּת הַמָּזוֹן, 
+וּשְׁבוּעַת הָעֵדוּת, 
+וּשְׁבוּעַת הַפִּקָּדוֹן. 
+
+<small>ב</small>
+וְאֵלּוּ נֶאֱמָרִים בִּלְשׁוֹן הַקֹּדֶשׁ: 
+מִקְרָא הַבִּכּוּרִים, 
+וַחֲלִיצָה, 
+בְּרָכוֹת וּקְלָלוֹת, 
+בִּרְכַּת כֹּהֲנִים, 
+וּבִרְכוֹת כֹּהֵן גָּדוֹל, 
+וּפָרָשַׁת הַמֶּלֶךְ, 
+וּפָרָשַׁת עֶגְלָה עֲרוּפָה, 
+וּמְשׁוּחַ הַמִּלְחָמָה &lt;וּמָשׁוּחַ&gt;
+בְּשָׁעָה שֶׁהוּא מְדַבֵּר אֶל הָעָם. 
+
+<small>ג</small>
+מִקְרָא הַבִּכּוּרִים כֵּיצַד? (דברים כו,ה) 
+"וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יי אֱלהֶיךָ:
+אֲרַמִּי אוֹבֵד אָבִי", 
+וּלְהַלָּן הוּא אוֹמֵר: (דברים כז,יד) 
+"וְעָנוּ הַלְוִיִּם וְאָמְרוּ אֶל כָּל אִישׁ יִשְׂרָאֵל קוֹל רָם".  
+מָה עֲנִיָּה אֲמוּרָה לְהַלָּן, בִּלְשׁוֹן הַקֹּדֶשׁ, 
+וְאַף כָּן בִּלְשׁוֹן הַקֹּדֶשׁ. 
+
+חֲלִיצָה כֵיצַד? (דברים כה,ט)
+"וְעָנְתָה וְאָמְרָה: 
+כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא יִבְנֶה אֶת בֵּית אָחִיו", 
+וּלְהַלָּן הוּא אוֹמֵר: (דברים כז,יד) 
+"וְעָנוּ הַלְוִיִּם וְאָמְרוּ 
+אֶל כָּל אִישׁ יִשְׂרָאֵל קוֹל רָם". 
+מָה עֲנִיָּה אֲמוּרָה לְהַלָּן בִּלְשׁוֹן הַקֹּדֶשׁ, 
+וְאַף כָּאן בִּלְשׁוֹן הַקֹּדֶשׁ.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+"וְעָנְתָה וְאָמְרָה: כָכָה", 
+עַד שֶׁתֹּאמַר כַּלָּשׁוֹן הַזֶּה. 
+
+<small>ד</small>
+בְּרָכוֹת וּקְלָלוֹת כֵּיצַד? 
+כֵּיוָן שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן, 
+וּבָאוּ לְהַר גְּרִזִּים וּלְהַר עֵיבָל שֶׁבְּשׁוֹמְרוֹן 
+וְשֶׁבְּצַד שְׁכֶם, וְשֶׁאֵצֶל אֵלוֹנֵי מוֹרֶה, 
+שֶׁנֶּאֱמַר: (דברים יא,ל) 
+"הֲלֹא הֵמָּה בְעֵבֶר הַיַּרְדֵּן, אַחֲרֵי דֶּרֶךְ מְבוֹא הַשֶּׁמֶשׁ, 
+בְּאֶרֶץ הַכְּנַעֲנִי הַיֹּשֵׁב בָּעֲרָבָה מוּל הַגִּלְגָּל, 
+אֵצֶל אֵלוֹנֵי מֹרֶה." 
+וּלְהַלָּן הוּא אוֹמֵר: (בראשית יב,ו) 
+"וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם, 
+עַד אֵלוֹן מוֹרֶה", 
+מָה 'אֵלוֹן מוֹרֶה' הָאָמוּר לְהַלָּן, שְׁכֶם, 
+אַף 'אֵלוֹן מוֹרֶה' הָאָמוּר כָּאן, שְׁכֶם.  
+
+<small>ה</small>
+שִׁשָּׁה שְׁבָטִים עָלוּ לְרֹאשׁ הַר גְּרִזִּים, 
+וְשִׁשָּׁה שְׁבָטִים עָלוּ לְרֹאשׁ הַר עֵיבָל, 
+וְהַכֹּהֲנִים וְהַלְוִיִּם וְהָאָרוֹן עוֹמְדִים מִלְּמַטָּה בָאֶמְצַע. 
+הַכֹּהֲנִים מַקִּיפִין אֶת הָאָרוֹן, 
+וְהַלְוִיִּם אֶת הַכֹּהֲנִים, 
+וְכָל יִשְׂרָאֵל מִכָּן וּמִכָּן, שֶׁנֶּאֱמַר: (יהושע ח,לג) 
+"וְכָל יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרִים וְשֹׁפְטָיו, 
+עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן, 
+נֶגֶד הַכֹּהֲנִים הַלְוִיִּם נֹשְׂאֵי אֲרוֹן בְּרִית יי, 
+כַּגֵּר כָּאֶזְרָח, חֶצְיוֹ אֶל מוּל הַר גְּרִזִים, 
+וְהַחֶצְיוֹ אֶל מוּל הַר עֵיבָל". 
+
+<small>ו</small>
+הָפְכוּ פְנֵיהֶם כְּלַפֵּי הַר גְּרִזִּים, 
+וּפָתְחוּ בִבְרָכָה: 
+'בָּרוּךְ הָאִישׁ אֲשֶׁר לֹא יַעֲשֶׂה פֶסֶל וּמַסֵּכָה, 
+תּוֹעֲבַת יי, מַעֲשֵׂה יְדֵי חָרָשׁ, וְלֹא שָׂם בַּסָּתֶר', 
+וְהָיוּ אֵלּוּ וָאֵלּוּ עוֹנִין וְאוֹמְרִין "אָמֵן".  
+הָפְכוּ פְנֵיהֶם כְּלַפֵּי הַר עֵיבָל, 
+וּפָתְחוּ בִקְלָלָה: (דברים כז,טו)
+"אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה, 
+תּוֹעֲבַת יי, מַעֲשֵׂה יְדֵי חָרָשׁ, וְשָׂם בַּסָּתֶר", 
+וְהָיוּ אֵלּוּ וָאֵלּוּ עוֹנִין וְאוֹמְרִין "אָמֵן".  
+עַד שֶׁגּוֹמְרִים בְּרָכוֹת וּקְלָלוֹת.  
+
+<small>ז</small>
+וְאַחַר כָּךְ הֵבִיאוּ אֶת הָאֲבָנִים, 
+וּבָנוּ אֶת הַמִּזְבֵּחַ, 
+וְסָדוּם בַּסִּיד וְכָתְבוּ עֲלֵיהֶן אֶת כָּל דִּבְרֵי הַתּוֹרָה הַזֹּאת, 
+שִׁבְעִים לָשׁוֹן, שֶׁנֶּאֱמַר (דברים כז,ח) "בַּאֵר הֵיטֵב", 
+וְנָטְלוּ אֶת הָאֲבָנִים, וּבָאוּ וְלָנוּ בִמְקוֹמָן. 
+
+<small>ח</small>
+בִּרְכַּת כֹּהֲנִים כֵּיצַד? 
+בַּמְּדִינָה אוֹמְרִים אוֹתָם שָׁלוֹשׁ בְּרָכוֹת, 
+וּבַמִּקְדָּשׁ בְּרָכָה אַחַת.  
+בַּמִּקְדָּשׁ אוֹמְרִים אֶת הַשֵּׁם כִּכְתוּבוֹ, 
+וּבַמְּדִינָה בְכִנּוּיוֹ.  
+בַּמְּדִינָה כֹהֲנִים נוֹשְׂאִים אֶת יְדֵיהֶם כְּנֶגֶד כִּתְפוֹתֵיהֶם, 
+וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶם, 
+חוּץ מִכֹּהֵן גָּדוֹל, 
+שֶׁאֵינוּ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. 
+רְבִּי יְהוּדָה אוֹמֵר: 
+אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ, 
+שֶׁנֶּאֱמַר: (ויקרא ט,כב) 
+"וַיִּשָּׂא אַהֲרֹן אֶת יָדָו אֶל הָעָם וַיְבָרְכֵם". 
+
+<small>ט</small>
+בִּרְכוֹת כֹּהֵן גָּדוֹל כֵּיצַד? 
+חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה, 
+וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת, 
+וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסֶּגֶן, 
+וְהַסֶּגֶן נוֹתְנוֹ לְכֹהֵן גָּדוֹל, 
+וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, 
+וְקוֹרֵא "אַחֲרֵי מוֹת" וְ"אַךְ בֶּעָשׁוֹר",  
+וְגוֹלֵל אֶת הַתּוֹרָה וּמַנִּיחָהּ בְּחֵיקוֹ, וְאוֹמֵר: 
+"יוֹתֵר מִמַּה שֶּׁקָּרִיתִי לִפְנֵיכֶם כָּתוּב".  
+"וּבֶעָשׁוֹר" שֶׁבְּחֻמַּשׁ הַפִּקּוּדִים קוֹרֵא עַל פֶּה.  
+וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְרָכוֹת: 
+עַל הַתּוֹרָה, 
+וְעַל הָעֲבוֹדָה, 
+וְעַל הַהוֹדָיָה, 
+וְעַל מְחִילַת הֶעָוֹן, 
+וְעַל הַמִּקְדָּשׁ, 
+וְעַל יִשְׂרָאֵל, 
+וְעַל הַכֹּהֲנִים, 
+וְעַל שְׁאָר הַתְּפִלָּה. 
+
+<small>י</small>
+פָּרָשַׁת הַמֶּלֶךְ כֵּיצַד? 
+מוֹצָאֵי יוֹם טוֹב הָאַחֲרוֹן שֶׁלֶּחָג, 
+בַּשְּׁמִינִית מוֹצָאֵי שְׁבִיעִית, 
+עוֹשִׂין לוֹ בִימָה שֶׁלָּעֵץ בָּעֲזָרָה, 
+וְהוּא יוֹשֵׁב עָלֶיהָ, שֶׁנֶּאֱמַר: (דברים לא,י) 
+"מִקֵּץ שֶׁבַע שָׁנִים, בְּמֹעֵד שְׁנַת הַשְּׁמִטָּה, בְּחַג הַסֻּכּוֹת.  
+בְּבוֹא כָל יִשְׂרָאֵל לֵרָאוֹת אֶת פְּנֵי יי אֱלֹהֶיךָ, 
+בַּמָּקוֹם אֲשֶׁר יִבְחָר, 
+תִּקְרָא אֶת הַתּוֹרָה הַזֹּאת נֶגֶד כָּל יִשְׂרָאֵל בְּאָזְנֵיהֶם."
+חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת, 
+וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסֶּגֶן, 
+וְהַסֶּגֶן נוֹתְנוֹ לְכֹהֵן גָּדוֹל, 
+וְכֹהֵן גָּדוֹל נוֹתְנוֹ לַמֶּלֶךְ, 
+וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא יוֹשֵׁב.  
+אַגְרִפַּס הַמֶּלֶךְ עָמַד וְקִבֵּל וְקָרָא עוֹמֵד, 
+וְשִׁבְּחוּהוּ חֲכָמִין.  
+וּכְשֶׁהִגִּיעַ (דברים יז,טו) 
+"לֹא תוּכָל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא אָחִיךָ הוּא", 
+זָלְגוּ דְּמָעָיו. 
+אָמְרוּ לוֹ: 
+"אַל תִּירָא, אַגְרִפַּס, אָחִינוּ אַתָּה, אָחִינוּ אַתָּה!" 
+
+<small>יב</small>
+וְקוֹרֵא מִתְּחִלַּת "אֵלֶּה הַדְּבָרִים" וְעַד "שְׁמַע", 
+וּ"שְׁמַע", "וְהָיָה אִם שָׁמֹעַ", 
+וְ"עַשֵּׂר תְּעַשֵּׂר", וְ"כִּי תְכַלֶּה לַעְשֵׂר", 
+וּבְרָכוֹת וּקְלָלוֹת, 
+עַד שֶׁהוּא גוֹמֵר אֶת כֻּלָּם.  
+בְּרָכוֹת שֶׁכֹּהֵן גָּדוֹל מְבָרֵךְ, 
+הֵם הַמֶּלֶךְ מְבָרֵךְ, 
+אֶלָּא שֶׁהוּא נוֹתֵן שֶׁלָּרְגָלִים תַּחַת מְחִילַת הֶעָוֹן. 
+
+
+
+
+
+Chapter 8
+
+<small>א</small>
+מְשׁוּחַ הַמִּלְחָמָה, 
+בְּשָׁעָה שֶׁהוּא מְדַבֵּר אֶל הָעָם, 
+בִּלְשׁוֹן הַקֹּדֶשׁ הָיָה מְדַבֵּר, שֶׁנֶּאֱמַר: (דברים כ,ב-ג) 
+"וְהָיָה כְקָרָבְכֶם אֶל הַמִּלְחָמָה וְנִגַּשׁ הַכֹּהֵן", 
+זֶה כֹהֵן מְשׁוּחַ הַמִּלְחָמָה.  
+"וְדִבֶּר אֶל הָעָם", בִּלְשׁוֹן הַקֹּדֶשׁ.  
+"וְאָמַר אֲלֵיהֶם: 
+שְׁמַע יִשְׂרָאֵל, 
+אַתֶּם קְרֵבִים הַיּוֹם לַמִּלְחָמָה עַל איְבֵיכֶם".  
+"עַל איְבֵיכֶם", וְלֹא עַל אֲחֵיכֶם, 
+לֹא יְהוּדָה עַל שִׁמְעוֹן, 
+וְלֹא שִׁמְעוֹן עַל בִּנְיָמִין, 
+שֶׁאִם תִּפְּלוּ בְיָדָם וְיִרָחֲמוּ עֲלֵיכֶם.  
+
+<small>ב</small>
+כְּמַה שֶּׁנֶּאֱמַר לְהַלָּן: (דברי הימים ב כח,טו) 
+"וַיָּקֻמוּ הָאֲנָשִׁים אֲשֶׁר נִקְּבוּ בְשֵׁמוֹת 
+וַיַּחֲזִיקוּ בַשִּׁבְיָה וְכָל מַעֲרֻמֵּיהֶם הִלְבִּישׁוּ מִן הַשָּׁלָל, 
+וַיַּלְבִּישֻׁם וַיַּנְעִלוּם וַיַּאֲכִלוּם וַיַּשְׁקוּם וַיְסֻכוּם, 
+וַיְנַהֲלוּם בַּחֲמֹרִים לְכָל כּוֹשֵׁל, 
+וַיְבִאוּם יְרֵחוֹ עִיר הַתְּמָרִים אֵצֶל אֲחֵיהֶם 
+וַיָּשׁוּבוּ שֹׁמְרוֹן". 
+עַל אוֹיְבֵיכֶם אַתֶּם הוֹלְכִים, 
+שֶׁאִם תִּפְּלוּ בְיָדָם אֵינָן מְרַחֲמִין עֲלֵיכֶם.  
+
+<small>ג</small>
+(דברים כ,ג) "אַל יֵרַךְ לְבַבְכֶם, 
+אַל תִּירְאוּ וְאַל תַּחְפְּזוּ וְאַל תַּעַרְצוּ מִפְּנֵיהֶם". 
+"אַל יֵרַךְ לְבַבְכֶם", 
+מִפְּנֵי צָהֳלַת סוּסִים וְצִחְצוּחַ חֲרָבוֹת.  
+"אַל תִּירְאוּ", 
+מִפְּנֵי הֲגָפַת תְּרִיסִים וְשִׁפְעַת הַקַּלְגַּסִּים.  
+"אַל תַּחְפְּזוּ", מִפְּנֵי קוֹל הַקְּרָנוֹת.  
+"אַל תַּעַרְצוּ", מִפְּנֵי קוֹל הַצְּוָחָה.  
+(דברים א,ל) "כִּי יי אֱלֹהֵיכֶם הַהֹלֵךְ לִפְנֵיכֶם", 
+הֵן בָּאִין בְּנִצְחַן בָּשָׂר וָדָם, 
+וְאַתֶּם בָּאִים בְּנִצְחָנוֹ שֶׁלַּמָּקוֹם; 
+פְּלִשְׁתִּים בָּאוּ בְנִצְחָנוֹ שֶׁלְּגָלְיַת, 
+וּמָה הָיָה בְסוֹפוֹ? 
+סוֹפוֹ שֶׁנָּפַל בַּחֶרֶב, וְהֵם נָפְלוּ עִמּוֹ.  
+בְּנֵי עַמּוֹן בָּאוּ בְנִצְחָנוֹ שֶׁלְּשׁוֹבַךְ, 
+וּמָה הָיָה בְסוֹפוֹ? 
+סוֹפוֹ שֶׁנָּפַל בַּחֶרֶב, וְהֵם נָפְלוּ עִמּוֹ.  
+אֲבָל אַתֶּם, אֵין אַתֶּם כָּךְ, אֶלָּא:
+"כִּי יי אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם 
+לְהִלָּחֵם לָכֶם עִם אֹיְבֵיכֶם לְהוֹשִׁיעַ אֶתְכֶם", 
+זֶה מַחֲנֵה הָאדּוֹן. 
+
+<small>ד</small>
+(דברים כ,ה) "וְדִבְּרוּ הַשּׁוֹטְרִים אֶל הָעָם לֵאמֹר: 
+מִי הָאִישׁ אֲשֶׁר בָּנָה בַיִת חָדָשׁ וְלֹא חֲנָכוֹ, 
+יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ, 
+פֶּן יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יַחְנְכֶנּוּ." 
+אֶחָד הַבּוֹנֶה בֵית הַתֶּבֶן, 
+בֵּית הַבָּקָר, בֵּית הָעֵצִים, בֵּית הָאוֹצָרוֹת. 
+אֶחָד הַבּוֹנֶה, וְאֶחָד הַלּוֹקֵחַ, וְאֶחָד הַיּוֹרֵשׁ, 
+וְאֶחָד שֶׁנִּתַּן לוֹ מַתָּנָה.  
+
+<small>ה</small>
+(דברים כ,ו) "וּמִי הָאִישׁ אֲשֶׁר נָטַע כֶּרֶם וְלֹא חִלְּלוֹ, 
+יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ", 
+אֶחָד הַנּוֹטֵעַ כֶּרֶם, 
+וְאֶחָד הַנּוֹטֵעַ חֲמִשָּׁה אִילָנֵי מַאֲכָל, 
+וַאֲפִלּוּ מֵחֲמֵשֶׁת הַמִּינִים. 
+אֶחָד הַנּוֹטֵעַ, וְאֶחָד הַמַּבְרִיךְ, וְאֶחָד הַמַּרְכִּיב, 
+וְאֶחָד הַלּוֹקֵחַ, וְאֶחָד הַיּוֹרֵשׁ, 
+וְאֶחָד שֶׁנִּתַּן לוֹ מַתָּנָה.  
+
+<small>ו</small>
+(דברים כ,ז) "וּמִי הָאִישׁ אֲשֶׁר אֵרַשׁ אִשָּׁה וְלֹא לְקָחָהּ, 
+יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ", 
+אֶחָד הַמְאָרֵס אֶת הַבְּתוּלָה, 
+וְאֶחָד הַמְאָרֵס אֶת אַלְמָנָה, 
+אֲפִלּוּ שׁוֹמֶרֶת יָבָם. 
+וַאֲפִלּוּ שָׁמַע שֶׁמֵּת אָחִיו בַּמִּלְחָמָה חוֹזֵר וּבָא לוֹ.  
+כָּל אֵלּוּ שׁוֹמְעִים דִּבְרֵי כֹהֵן מֵעֶרְכֵי מִלְחָמָה וְחוֹזְרִין, 
+וּמְסַפְּקִין מַיִם וּמָזוֹן וּמְתַקְּנִין אֶת הַדְּרָכִים. 
+
+<small>ז</small>
+וְאֵלּוּ שֶׁאֵינָן חוֹזְרִין: 
+הַבּוֹנֶה בֵית שַׁעַר, אַכְסַדְרָה, וּמַרְפֶּסֶת. 
+הַנּוֹטֵעַ אַרְבָּעָה אִילָנֵי מַאֲכָל, 
+אוֹ חֲמִשָּׁה אִילָנֵי סְרָק. 
+הַמַּחְזִיר אֶת גְּרוּשָׁתוֹ, 
+אַלְמָנָה לְכֹהֵן גָּדוֹל, 
+גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, 
+מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, 
+בַּת יִשְׂרָאֵל לַמַּמְזֵר וְלַנָּתִין, 
+לֹא הָיָה חוֹזֵר.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+אַף הַבּוֹנֶה בַיִת עַל מְכוֹנוֹ לֹא הָיָה חוֹזֵר.  
+רְבִּי אֶלְעָזָר אוֹמֵר: 
+אַף הַבּוֹנֶה בֵית לְבֵנִים בַּשָּׁרוֹן לֹא הָיָה חוֹזֵר. 
+
+<small>ח</small>
+אֵלּוּ שֶׁאֵינָן זָזִים מִמְּקוֹמָן: 
+בָּנָה בַיִת וְחִנְּכוֹ, 
+נָטַע כֶּרֶם וְחִלְּלוֹ, 
+וְהַנּוֹשֵׂא אֶת אֲרוּסָתוֹ, 
+וְהַכּוֹנֵס אֶת יְבִמְתּוֹ, שֶׁנֶּאֱמַר: (דברים כד,ה) 
+"נָקִי יִהְיֶה לְבֵיתוֹ [שָׁנָה אֶחָת". 
+"לְבֵיתוֹ"], זֶה בֵיתוֹ.  
+"יִהְיֶה", זֶה כַרְמוֹ.  
+"וְשִׂמַּח אֶת אִשְׁתּוֹ", זוֹ אִשְׁתּוֹ. 
+"אֲשֶׁר לָקַח", לְהָבִיא אֶת יְבִמְתּוֹ.  
+אֵינָן מְסַפְּקִין מַיִם וּמָזוֹן, 
+וְאֵינָן מְתַקְּנִים אֶת הַדְּרָכִים. 
+
+<small>ט</small>
+(דברים כ,ח) "וְיָסְפוּ הַשֹּׁטְרִים לְדַבֵּר אֶל הָעָם, וְאָמְרוּ: 
+מִי הָאִישׁ הַיָּרֵא וְרַךְ הַלֵּבָב, יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ". 
+רְבִּי עֲקִיבָה אוֹמֵר: 
+"הַיָּרֵא וְרַךְ הַלֵּבָב" כִּשְׁמוּעוֹ, 
+שֶׁאֵינוּ יָכוֹל לַעֲמֹד בְּקִשְׁרֵי הַמִּלְחָמָה, 
+לִרְאוֹת חֶרֶב שְׁלוּפָה.  
+רְבִּי יוֹסֵה הַגָּלִילִי אוֹמֵר: 
+"הַיָּרֵא וְרַךְ הַלֵּבָב", 
+שֶׁהוּא מִתְיָרֵא מִן הָעֲבֵרוֹת שֶׁבְּיָדוֹ. 
+לְפִיכָךְ תָּלַת לוֹ הַתּוֹרָה אֶת כָּל אֵלּוּ, 
+שֶׁיַּחְזֹר בִּגְלָלָן.  
+רְבִּי יוֹסֵה אוֹמֵר: 
+אַלְמָנָה לְכֹהֵן גָּדוֹל, 
+גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, 
+מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, 
+וּבַת יִשְׂרָאֵל לַמַּמְזֵר וְלַנָּתִין, 
+זֶה הוּא "הַיָּרֵא וְרַךְ הַלֵּבָב". 
+
+<small>י</small>
+(דברים כ,ט) "וְהָיָה כְכַלֹּת הַשֹּׁטְרִים לְדַבֵּר אֶל הָעָם, 
+וּפָקְדוּ שָׂרֵי צְבָאוֹת בְּרֹאשׁ הָעָם", 
+וּבַעֲקֵבוֹ שֶׁל הָעָם. 
+מַעֲמִידִין זְקִיפִין לִפְנֵיהֶם, וַאֲחֵרִים מֵאֲחַרֵיהֶם, 
+וְכַשִּׁילִים שֶׁלַּבַּרְזֶל בִּידֵיהֶם, 
+וְכָל הַמְבַקֵּשׁ לַחֲזוֹר, 
+הָרְשׁוּת בְּיָדוֹ לְקַפֵּחַ אֶת שׁוֹקָיו, 
+שֶׁתְּחִלַּת נִיסָה נְפִילָה, שֶׁנֶּאֱמַר: (שמואל א ד,יז) 
+"נָס יִשְׂרָאֵל לִפְנֵי פְלִשְׁתִּים, 
+וְגַם מַגֵּפָה גְדוֹלָה הָיְתָה בָעָם". 
+וּלְהַלָּן הוּא אוֹמֵר: (שמואל א לא,א) 
+"וַיָּנֻסוּ אַנְשֵׁי יִשְׂרָאֵל מִפְּנֵי פְלִשְׁתִּים, 
+וְיִפְּלוּ חֲלָלִים בְּהַר הַגִּלְבֹּעַ." 
+
+בַּמֵּי דְבָרִים אֲמוּרִים? בְּמִלְחֶמֶת הָרְשׁוּת. 
+אֲבָל בְּמִלְחֶמֶת מִצְוָה, הַכֹּל יוֹצֵא, 
+אֲפִלּוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ.  
+אָמַר רְבִּי יְהוּדָה: 
+בַּמֵּי דְבָרִים אֲמוּרִים? בְּמִלְחֶמֶת מִצְוָה. 
+אֲבָל בְּמִלְחֶמֶת חוֹבָה, הַכֹּל יוֹצֵא, 
+אֲפִלּוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ. 
+
+
+
+
+
+Chapter 9
+
+<small>א</small>
+עֶגְלָה עֲרוּפָה בִלְשׁוֹן הַקֹּדֶשׁ, שֶׁנֶּאֱמַר: (דברים כא, א-ב) 
+"כִּי יִמָּצֵא חָלָל 
+בָּאֲדָמָה אֲשֶׁר יי אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ, 
+נֹפֵל בַּשָּׂדֶה, לֹא נוֹדַע מִי הִכָּהוּ. 
+וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ", 
+וּשְׁלֹשָׁה מִבֵּית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם הָיוּ יוֹצְאִין.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+חֲמִשָּׁה, שֶׁנֶּאֱמַר: 
+"זְקֵנֶיךָ" שְׁנַיִם, 
+"וְשֹׁפְטֶיךָ" שְׁנַיִם, 
+וְאֵין בֵּית דִּין שָׁקוּל, 
+מוֹסִיפִים עֲלֵיהֶם עוֹד אֶחָד. 
+
+<small>ב</small>
+נִמְצָא טָמוּן בַּגַּל, תָּלוּי בָּאִילָן, צָף עַל פְּנֵי הַמַּיִם, 
+לֹא הָיוּ עוֹרְפִים, שֶׁנֶּאֱמַר: 
+"בָּאֲדָמָה", לֹא טָמוּן בַּגַּל, 
+"נֹפֵל", לֹא תָלוּי בָּאִילָן, 
+"בַּשָּׂדֶה", לֹא צָף עַל פְּנֵי הַמַּיִם.  
+נִמְצָא סָמוּךְ לִסְפָר, לְעִיר שֶׁיֵּשׁ בָּהּ גּוֹיִם, 
+אוֹ לְעִיר שֶׁאֵין בָּהּ בֵּית דִּין, [לֹא הָיוּ עוֹרְפִין].  
+לֹא הָיוּ מוֹדְדִין אֶלָּא לְעִיר שֶׁיֶּשׁ בָּהּ בֵּית דִּין.  
+נִמְצָא מְכֻוָּן בֵּין שְׁתֵּי עֲיָרוֹת, 
+שְׁתֵּיהֶם מְבִיאוֹת שְׁתֵּי עֲגָלוֹת.  
+דִּבְרֵי רְבִּי אֱלִיעֶזֶר.  
+וְאֵין יְרוּשָׁלַיִם מְבִיאָה עֶגְלָה עֲרוּפָה. 
+
+<small>ג</small>
+מְנַיִן הָיוּ מוֹדְדִין? 
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+מִטִּבּוּרוֹ.  
+וּרְבִּי עֲקִיבָה אוֹמֵר: 
+מֵחוֹטָמוֹ.  
+רְבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: 
+מִמְּקוֹם שֶׁנֶּעֱשָׂה חָלָל, מִצַּוָּארוֹ. 
+
+<small>ד</small>
+נִמְצָא רֹאשׁוֹ בְמָקוֹם אֶחָד וְגּוּפוֹ בְמָקוֹם אֶחָד, 
+מוֹלִיכִין הָרֹאשׁ אֵצֶל הַגּוּף.  
+דִּבְרֵי רְבִּי אֱלִיעֶזֶר.  
+וּרְבִּי עֲקִיבָה אוֹמֵר: 
+הַגּוּף אֵצֶל הָרֹאשׁ. 
+
+<small>ה</small>
+נִפְטְרוּ זִקְנֵי יְרוּשָׁלַיִם וְהָלְכוּ לָהֶם.  
+זִקְנֵי אוֹתָהּ הָעִיר מְבִיאִין (דברים כא,ג) 
+"עֶגְלַת בָּקָר אֲשֶׁר לֹא עֻבַּד בָּהּ, 
+אֲשֶׁר לֹא מָשְׁכָה בְעֹל", 
+וְשֶׁאֵין הַמּוּם פּוֹסֵל בָּהּ,  
+וּמוֹרִידִין אוֹתָהּ (דברים כא,ד) "אֶל נַחַל אֵיתָן", 
+'אֵיתָן' כִּשְׁמוּעוֹ: קָשֶׁה. 
+אַף עַל פִּי שֶׁאֵין אֵיתָן, כָּשֵׁר.  
+וְעוֹרְפִים אוֹתָהּ בַּקּוֹפִיס מֵאַחֲרֶיהָ. &lt;מאחוריה&gt; 
+וּמְקוֹמָהּ אָסוּר מִלִּזָּרַע וּמִלֵּעָבֵד. 
+וּמֻתָּר לִסְרוֹק שָׁם פִּשְׁתָּן וּלְנַקּוֹת שָׁם אֲבָנִים. 
+
+<small>ו</small>
+זִקְנֵי אוֹתָהּ הָעִיר רוֹחֲצִין אֶת יְדֵיהֶן בַּמַּיִם 
+בִּמְקוֹם עֲרִיפָתָהּ שֶׁלַּעֲגָלָה וְאוֹמְרִים: (דברים כא,ז) 
+"יָדֵינוּ לֹא שָׁפְכֻה אֶת הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ." 
+וְכִי עַל לִבֵּנוּ עָלַת, 
+שֶׁזִּקְנֵי בֵית דִּין שׁוֹפְכֵי דָמִים הֵן? 
+אֶלָּא שֶׁלֹּא בָא עַל יָדֵינוּ וּפְטַרְנוּהוּ, 
+וְלֹא רְאִינוּהוּ וְהִנַּחְנוּהוּ.  
+
+<small>ז</small>
+הַכֹּהֲנִים אוֹמְרִים: (דברים כא,ח) 
+"כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר פָּדִיתָ יי, 
+וְאַל תִּתֵּן דָּם נָקִי בְקֶרֶב עַמְּךָ יִשְׂרָאֵל". 
+לֹא הָיוּ צְרִיכִים לוֹמַר: (דברים כא,ח) 
+"וְנִכַּפֵּר לָהֶם הַדָּם", 
+אֶלָּא רוּחַ הַקֹּדֶשׁ מְבַשְּׂרַתָּן: 
+אֵמָתַי שֶׁתַּעֲשׁוּ כָכָה, הַדָּם נִתְכַּפֵּר לָכֶם. 
+
+<small>ח</small>
+נִמְצָא הַהוֹרֵג עַד שֶׁלֹּא תֵעָרֵף הָעֲגָלָה, &lt;בשוליים: הָעֶגְלָה&gt;
+תֵצֵא וְתִרְעֶה בָעֵדֶר. 
+וּמִשֶּׁנֶּעְרְפָה, תִקָּבֵר בִּמְקוֹמָהּ, 
+שֶׁעַל סָפֵק בָּאת מִתְּחִלָּתָהּ, 
+כִּפְּרָה סְפֵקָהּ וְהָלְכָה לָהּ.  
+נֶעְרְפָה הָעֲגָלָה וְאַחַר כָּךְ נִמְצָא הַהוֹרֵג, 
+הֲרֵי זֶה יֵהָרֵג. 
+
+<small>ט</small>
+עֵד אוֹמֵר "רָאִיתִי אֶת הַהוֹרֵג", 
+וְעֵד אוֹמֵר "לֹא רָאִיתָ", 
+אִשָּׁה אוֹמֶרֶת "רָאִיתִי", 
+וְאִשָּׁה אוֹמֶרֶת "לֹא רָאִית", 
+הָיוּ עוֹרְפִים.  
+עֵד אוֹמֵר "רָאִיתִי", 
+וּשְׁנַיִם אוֹמְרִים "לֹא רָאִיתָ", 
+הָיוּ עוֹרְפִים.  
+שְׁנַיִם אוֹמְרִין "רָאִינוּ", 
+וְעֵד אוֹמֵר לָהֶן "לֹא רְאִיתֶם", 
+לֹא הָיוּ עוֹרְפִים. 
+
+<small>י</small>
+מִשֶּׁרַבּוּ הָרוֹצְחָנִים, 
+בָּטְלָה עֶגְלָה עֲרוּפָה, 
+מִשֶּׁבָּא אֶלְעָזָר בֶּן דִּינַי וּתְחִינָה בֶן פָּרִישָׁה, 
+בֶּן פָּרִישָׁה הָיָה נִקְרֵא,
+חָזְרוּ לִקְרוֹתוֹ 'בֶּן הָרוֹצְחָן'.  
+
+<small>יא</small>
+מִשֶּׁרַבּוּ הַנוֹאֲפִים, 
+פָּסְקוּ הַמַּיִם הַמְּאָרְרִים. 
+רַבָּן יוֹחָנָן בֶּן זַכַּי הִפְסִיקָן, שֶׁנֶּאֱמַר: (הושע ד,יד) 
+"לֹא אֶפְקוֹד עַל בְּנוֹתֵיכֶם כִּי תִזְנֶינָה, 
+וְעַל כַּלּוֹתֵיכֶם כִּי תְנָאַפְנָה". 
+
+<small>יב</small>
+מִשֶּׁמֵּת יוֹסֵה בֶן יוֹעֶזֶר אִישׁ צְרֵדָה, 
+וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם, 
+בָּטְלוּ הָאַשְׁכּוֹלוֹת, שֶׁנֶּאֱמַר: (מיכה ז,א) 
+"אֵין אֶשְׁכּוֹל לֶאֱכוֹל, בִּכּוּרָה אִוְּתָה נַפְשִׁי." 
+
+<small>יג</small>
+יוֹחָנָן כֹּהֵן גָּדוֹל הֶעֱבִיר הוֹדָיַת הַמַּעֲשֵׂר.  
+אַף הוּא בִטֵּל אֶת הַמְעוֹרְרִים וְאֶת הַנּוֹקְפִים.  
+עַד יָמָיו הָיָה הַפַּטִּישׁ מַכֶּה בִירוּשָׁלַיִם,  
+וּבְיָמָיו אֵין אָדָם צָרִיךְ לִשְׁאֹל עַל הַדְּמַי. 
+
+<small>יד</small>
+מִשֶּׁבָּטְלָה סַנְהֶדְרִין, 
+בָּטַל הַשִּׁיר מִבֵּית הַמִּשְׁתָּיוֹת, שֶׁנֶּאֱמַר: (ישעיה כד,ט) 
+"בַּשִּׁיר לֹא יִשְׁתּוּ יָיִן יֵמַר שֵׁכָר לְשֹׁתָיו." 
+
+<small>יה</small>
+מִשֶּׁמֵּתוּ נְבִיאִים הָרִאשׁוֹנִים, 
+בָּטְלוּ אוּרִים וְתֻמִּים.  
+מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, 
+בָּטַל הַשָּׁמִיר וְנֹפֶת צוּפִים, 
+וּפָסְקוּ אַנְשֵׁי אֲמָנָה, שֶׁנֶּאֱמַר: (תהלים יב,ב) 
+"הוֹשִׁיעָה יי כִּי גָמַר חָסִיד, 
+כִּי פַסּוּ אֱמוּנִים מִבְּנֵי אָדָם."  
+
+<small>יו</small>
+רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשֵּׁם רְבִּי יְהוֹשֻׁעַ: 
+מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, 
+אֵין יוֹם שֶׁאֵין בּוֹ קְלָלָה, 
+וְלֹא יָרַד טַל לִבְרָכָה, 
+וְנֻטַּל טַעַם הַפֵּרוֹת.  
+רְבִּי יוֹסֵה אוֹמֵר: 
+אַף נִטַּל שֹׁמֶן הַפֵּרוֹת. 
+
+רְבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: 
+הַטַּהֲרָה נָטְלָה אֶת הַטַּעַם וְאֶת הָרֵיחַ, 
+הַמַּעַשְׂרוֹת נָטְלוּ אֶת שֹׁמֶן הַדָּגָן.  
+הַזְּנוּת וְהַכְּשָׁפִים כִּלּוּ אֶת הַכֹּל. 
+
+<small>יז</small>
+בְּפוֹלְמוֹס שֶׁלְּאַסְפַּסְיָנוֹס, 
+גָּזְרוּ עַל עַטְרוֹת חֲתָנִים, וְעַל הָאָרוּס.  
+בְּפוֹלְמוֹס שֶׁלְּקִיטֹס, 
+גָּזְרוּ עַל עַטְרוֹת הַכַּלָּה, 
+וְשֶׁלֹּא יְלַמֵּד אָדָם אֶת בְּנוֹ יְוָנִית.  
+בְּפוֹלְמוֹס הָאַחֲרוֹן, 
+גָּזְרוּ שֶׁלֹּא תֵצֵא הַכַּלָּה בְּפִרְיוֹן בְּתוֹךְ הָעִיר.  
+וְרַבּוֹתֵינוּ הִתִּירוּ שֶׁתֵּצֵא הַכַּלָּה בְּפִרְיוֹן בְּתוֹךְ הָעִיר.  
+
+<small>יח</small>
+מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּי, 
+בָּטַל זִיו הַחָכְמָה.  
+מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, 
+בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טַהֲרָה וּפְרִישׁוּת.  
+מִשֶּׁמֵּת יִשְׁמָעֵאל בֶּן פִּיאָבִי, 
+בָּטַל זִיו הַכְּהֻנָּה.  
+מִשֶּׁמֵּת רְבִּי, 
+בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא.  
+
+<small>יט</small>
+מִשֶּׁמֵּת רְבִּי מֵאִיר, 
+בָּטְלוּ מוֹשְׁלֵי מְשָׁלוֹת.  
+מִשֶּׁמֵּת רְבִּי עֲקִיבָה, 
+בָּטְלוּ הַדּוֹרְשָׁנִים.  
+מִשֶּׁמֵּת בֶּן עַזַּי, 
+בָּטְלוּ הַשּׁוֹקְדָּנִים.  
+מִשֶּׁמֵּת בֶּן זוֹמָא, 
+בָּטְלוּ &lt;הקלף מחוק ועליו כתוב: הַדּוֹרְשָׁנִין. מִשֶּׁמֵּת רְבִּי עֲקִיבָה, בָּטַל כְּבוֹד הַתּוֹ"&gt;  
+מִשֶּׁמֵּת רְבִּי יְהוֹשֻׁעַ, 
+בָּטְלָה טוֹבָה מִן הָעוֹלָם.  
+מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, 
+בָּא גוֹבַי וְצָרוֹת.  
+מִשֶּׁמֵּת רְבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, 
+פָּסַק הָעֹשֶׁר מִן הַחֲכָמִים. &lt;פָּסְקָה&gt; 
+מִשֶּׁמֵּת רְבִּי חֲנִינָא בֶן דּוֹסָא, &lt;חנניה&gt;
+בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה.  
+מִשֶּׁמֵּת רְבִּי יוֹסֵה קָטוֹנְתָּן, 
+פָּסְקוּ הַחֲסִידִים. 
+וְלָמָּה נִקְרָא שְׁמוֹ קָטוֹנְתָּן? 
+שֶׁהָיָה קְטַנָּן שֶׁלַּחֲסִידִים.  
+
+<small>כ</small>
+רְבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר: 
+מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, 
+בּוֹשׁוּ חֲבֵרִים וּבְנֵי חֲבֵרִין וְחָפוּ רֹאשָׁן, 
+נִזְדַּלְלוּ אַנְשֵׁי מַעֲשֶׂה בְמַעֲשֵׂיהֶם, 
+וְגָבְרוּ בַעֲלֵי זְרוֹעַ, 
+וְגָבְרוּ בַעֲלֵי לָשׁוֹן הָרַע, 
+וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ. 
+עַל מַה לָּנוּ לְהִשָּׁעֵן? 
+עַל אָבִינוּ שֶׁבַּשָּׁמַיִם.  
+
+<small>כא</small>
+רְבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: 
+מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, 
+שָׁרִיוּ חֲכִימָיָה לְמִהְוֵי כְסָפְרַיָּה, 
+וְסָפְרַיָּה כְתַלְמִידַיָּה, 
+וְתַלְמִידַיָּה כְעַמָּא, 
+וְעַמָּא כְעַמֵּי אָזְלָה וְנָוְלָה, 
+וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ. 
+וְעַל מַה לָּנוּ לְהִשָּׁעֵן? 
+עַל אָבִינוּ שֶׁבַּשָּׁמַיִם.  
+
+<small>כב</small>
+בְּעִקְבוֹת הַמָּשִׁיחַ, 
+חָצְפָּה יִסְגֵּי, 
+וְיֹקֶר יְאַמֵּר, &lt;שתי מלים אלה לא מנוקדות&gt;
+הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, 
+וְהַמַּלְכוּת תְּהֵא מִינוּת, 
+וְאֵין תּוֹכַחַה. 
+
+<small>כג</small>
+בֵּית וַעַד יִהְיֶה לִזְנוּת, 
+וְהַגָּלִיל יֶחְרַב, 
+וְהַגַּבְלָן יִשּׁוֹם, &lt;'והגבלן' אינו מנוקד&gt;
+וְאַנְשֵׁי הַגָּלִיל יְסוֹבְבוּ מֵעִיר לָעִיר וְלֹא יִתְחַנְּנוּ, 
+וְחָכְמַת סוֹפְרִים תִּסְרַח, 
+וְיִרְאֵי חֵטְא יִמָּאֵסוּ, 
+וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת; 
+
+<small>כד</small>
+נְעָרִים יַלְבִּינוּ זְקֵנִים, 
+[זְקֵנִים] יַעַמְדוּ מִן הַקְּטַנִּים, 
+בֵּן מְנַבֵּל אָב, 
+בַּת קָמָה בְאִמָּהּ, 
+כַּלָּה בַחֲמתָהּ, 
+(מיכה ז,ו) "אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ", 
+דּוֹרֵשׁ פָּנָיו דּוֹמוֹת כֶּלֶב, 
+וְעַל מַה לָּנוּ לְהִשָּׁעֵן? 
+עַל אָבִינוּ שֶׁבַּשָּׁמַיִם.  
+
+<small>כה</small>
+רְבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר: 
+זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, 
+וּנְקִיּוּת לִידֵי פְרִישׁוּת, 
+וּפְרִישׁוּת לִידֵי טַהֲרָה, 
+טַהֲרָה לִידֵי קְדֻשָּׁה, 
+קְדֻשָּׁה לִידֵי עֲנָוָה, 
+עֲנָוָה לִידֵי יִרְאוּת חֵטְא, 
+יִרְאוּת חֵטְא לִידֵי חֲסִידוּת, 
+חֲסִידוּת לִידֵי רוּחַ הַקֹּדֶשׁ, 
+רוּחַ הַקֹּדֶשׁ לִידֵי תְחִיַּת הַמֵּתִים, 
+תְּחִיַּת מֵתִים בָּאָה עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב. 
+
+
+
+
+
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Sotah/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt b/txt/Mishnah/Seder Nashim/Mishnah Sotah/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt
new file mode 100644
index 0000000000000000000000000000000000000000..3301c820274347c7bb0ad48308e73ecf1e99eed0
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Sotah/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt	
@@ -0,0 +1,107 @@
+Mishnah Sotah
+משנה סוטה
+Mishnah, ed. Romm, Vilna 1913
+https://www.nli.org.il/he/books/NNL_ALEPH001741739
+
+משנה סוטה
+
+
+
+Chapter 1
+
+המקנא לאשתו. רבי אליעזר אומר מקנא לה על פי שנים. ומשקה על פי עד אחד. או על פי עצמו. רבי יהושע אומר מקנא לה על פי שנים. ומשקה על פי שנים:  
+כיצד מקנא לה. אמר לה בפני שנים אל תדברי עם איש פלוני ודברה עמו. עדיין היא מותרת לביתה. ומותרת לאכול בתרומה. נכנסה עמו לבית הסתר. ושהתה עמו כדי טומאה. אסורה לביתה. ואסורה לאכול בתרומה. ואם מת. חולצת ולא מתיבמת:  
+ואלו אסורות מלאכול בתרומה. האומרת טמאה אני לך. ושבאו עדים שהיא טמאה. והאומרת איני שותה. ושבעלה אינו רוצה להשקותה. ושבעלה בא עליה בדרך. כיצד עושה לה. מוליכה לבית דין שבאותו מקום ומוסרין לו שני תלמידי חכמים שמא יבוא עליה בדרך. רבי יהודה אומר. בעלה נאמן עליה:  
+היו מעלין אותה לבית דין הגדול שבירושלם ומאיימין עליה כדרך שמאיימין על עדי נפשות. ואומרים לה בתי הרבה יין עושה. הרבה שחוק עושה. הרבה ילדות עושה. הרבה שכנים הרעים עושים. עשי לשמו הגדול שנכתב בקדושה שלא ימחה על המים. ואומרים לפניה דברים שאינה כדאי לשומען היא וכל משפחת בית אביה:  
+אם אמרה טמאה אני שוברת כתובתה ויוצאת. ואם אמרה טהורה אני מעלין אותה לשער המזרח שעל פתח שער נקנור. ששם משקין את הסוטות ומטהרין את היולדות ומטהרין את המצורעים. וכהן אוחז בבגדיה אם נקרעו נקרעו. אם נפרמו נפרמו. עד שהוא מגלה את לבה. וסותר את שערה. ר' יהודה אומר אם היה לבה נאה. לא היה מגלהו. ואם היה שערה נאה לא היה סותרו:  
+היתה מתכסה בלבנים מכסה בשחורים. היו עליה כלי זהב וקטליאות נזמים וטבעות מעבירים ממנה כדי לנוולה. ואחר כך מביא חבל מצרי. וקושרו למעלה מדדיה. וכל הרוצה לראות. בא לראות. חוץ מעבדיה ושפחותיה. מפני שלבה גס בהן. וכל הנשים מותרות לראותה. שנאמר (יחזקאל כג, מח) ונוסרו כל הנשים ולא תעשינה כזמתכנה:  
+במדה שאדם מודד בה מודדין לו. היא קשטה את עצמה לעבירה המקום ניולה היא גלתה את עצמה לעבירה המקום גלה עליה. בירך התחילה בעבירה תחלה. ואחר כך הבטן. לפיכך תלקה הירך תחלה. ואחר כך הבטן. ושאר כל הגוף לא פלט:  
+שמשון הלך אחר עיניו. לפיכך נקרו פלשתים את עיניו. שנאמר (שופטים טז, כא) ויאחזוהו פלשתים. וינקרו את עיניו. אבשלום נתגאה בשערו. לפיכך נתלה בשערו. ולפי שבא על עשר פילגשי אביו. לפיכך נתנו בו עשר לונביות שנאמר (שמואל ב' יח, טו) ויסבו עשרה אנשים נושאי כלי יואב. ולפי שגנב שלשה לבבות לב אביו ולב בית דין ולב ישראל שנאמר (שמואל ב' טז) ויגנוב אבשלום את לב אנשי ישראל לפיכך נתקעו בו שלשה שבטים. שנאמר (שמואל ב' יח, יד) ויקח שלשה שבטים בכפו ויתקעם בלב אבשלום:  
+וכן לענין הטובה. מרים המתינה למשה שעה אחת שנאמר (שמות ב, ד) ותתצב אחותו מרחוק. לפיכך נתעכבו לה ישראל שבעה ימים במדבר. שנאמר (במדבר יב, טו) והעם לא נסע עד האסף מרים. יוסף זכה לקבור את אביו ואין באחיו גדול ממנו. שנאמר (בראשית נ, ז) ויעל יוסף לקבור את אביו ויעל עמו גם רכב גם פרשים. מי לנו גדול מיוסף. שלא נתעסק בו אלא משה. משה זכה בעצמות יוסף. ואין בישראל גדול ממנו. שנאמר (שמות יג, יט) ויקח משה את עצמות יוסף עמו. מי גדול ממשה שלא נתעסק בו אלא המקום. שנאמר (דברים לד, ו) ויקבור אותו בגיא. לא על משה בלבד אמרו. אלא על כל הצדיקים שנאמר (ישעיה נח, ח) והלך לפניך צדקך כבוד ה' יאספך:  
+
+Chapter 2
+
+היה מביא את מנחתה בתוך כפיפה מצרית. ונותנה על ידיה. כדי ליגעה. כל המנחות תחלתן וסופן בכלי שרת. וזו תחלתה בכפיפה מצרית. וסופה בכלי שרת. כל המנחות טעונות שמן ולבונה. וזו אינה טעונה לא שמן ולא לבונה. כל המנחות באות מן החטין. וזו באה מן השעורין. מנחת העומר אף על פי שבאה מן השעורין. היא היתה באה גרש וזו באה קמח. רבן גמליאל אומר כשם שמעשים. מעשה בהמה. כך קרבנה מאכל בהמה:  
+היה מביא פיילי של חרס חדשה. ונותן לתוכה חצי לוג מים מן הכיור. רבי יהודה אומר רביעית כשם שממעט בכתב. כך ממעט במים. נכנס להיכל ופנה לימינו. ומקום היה שם אמה על אמה. וטבלא של שיש וטבעת היתה קבוע בה. וכשהוא מגביהה נוטל עפר מתחתיה. ונותן כדי שיראה על המים. שנאמר (במדבר ה, יז) ומן העפר אשר יהיה בקרקע המשכן יקח הכהן ונתן אל המים:  
+בא לו לכתוב את המגילה מאיזה מקום הוא כותב (במדבר ה, יט) מאם לא שכב איש וגו'. ואת כי שטית תחת אישך. ואינו כותב והשביע הכהן את האשה. וכותב יתן ה' אותך לאלה ולשבועה ובאו המים המאררים האלה במעיך לצבות בטן ולנפיל ירך. ואינו כותב ואמרה האשה אמן אמן. רבי יוסי אומר לא היה מפסיק רבי יהודה אומר כל עצמו אינו כותב אלא יתן ה' אותך לאלה ולשבועה וגו' ובאו המים המאררים האלה במעיך וגו'. ואינו כותב ואמרה האשה אמן אמן:  
+אינו כותב לא על הלוח ולא על הנייר ולא על הדפתרא אלא על המגילה. שנאמר (במדבר ה, כג) בספר. ואינו כותב לא בקומוס ולא בקנקנתום ולא בכל דבר שרושם אלא בדיו. שנאמר (שם) ומחה כתב שיכול להמחק:  
+על מה היא אומרת אמן אמן. אמן על האלה. אמן על השבועה. אמן מאיש זה. אמן מאיש אחר. אמן שלא שטיתי ארוסה ונשואה ושומרת יבם וכנוסה. אמן שלא נטמאתי. ואם נטמאתי יבאו בי. רבי מאיר אומר. אמן שלא נטמאתי. אמן שלא אטמא:  
+הכל שוין שאין מתנה עמה לא על קודם שתתארס. ולא על מאחר שתתגרש. נסתרה לאחר ונטמאת ואחר כך החזירה לא היה מתנה עמה. זה הכלל כל שתבעל ולא היתה אסורה לו. לא היה מתנה עמה:  
+
+Chapter 3
+
+היה נוטל את מנחתה מתוך כפיפה מצרית ונותנה לתוך כלי שרת. ונותנה על ידה. וכהן מניח ידו מתחתיה ומניפה:  
+הניף והגיש. קמץ והקטיר. והשאר נאכל לכהנים. היה משקה ואחר כך מקריב את מנחתה. רבי שמעון אומר מקריב את מנחתה. ואחר כך היה משקה. שנאמר (במדבר ה, כו) ואחר ישקה את האשה את המים. אם השקה ואחר כך הקריב את מנחתה כשרה:  
+עד שלא נמחקה המגילה. אמרה איני שותה. מגילתה נגנזת ומנחתה מתפזרת על הדשן. ואין מגילתה כשרה להשקות בה סוטה אחרת. נמחקה המגילה ואמרה טמאה אני. המים נשפכין ומנחתה מתפזרת על הדשן. נמחקה המגילה ואמרה איני שותה מערערים אותה. ומשקין אותה בעל כרחה:  
+אינה מספקת לשתות עד שפניה מוריקות ועיניה בולטות. והיא מתמלאת גידין. והם אומרים הוציאוה הוציאוה שלא תטמא העזרה. אם יש לה זכות. היתה תולה לה. יש זכות תולה שנה אחת. יש זכות תולה שתי שנים. יש זכות תולה שלש שנים. מכאן אומר בן עזאי חייב אדם ללמד את בתו תורה שאם תשתה תדע שהזכות תולה לה. רבי אליעזר אומר כל המלמד בתו תורה כאילו לומדה תפלות. רבי יהושע אומר רוצה אשה בקב ותפלות מתשעה קבין ופרישות. הוא היה אומר חסיד שוטה ורשע ערום. ואשה פרושה. ומכות פרושין. הרי אלו מכלי עולם:  
+רבי שמעון אומר אין זכות תולה במים המרים ואם אתה אומר הזכות תולה במים המאררים מדהה אתה את המים בפני כל הנשים השותות. ומוציא אתה שם רע על הטהורות ששתו. שאומרים טמאות הן אלא שתלתה להן זכות. רבי אומר הזכות תולה במים המאררים ואינה יולדת ואינה משבחת אלא מתנוונה והולכת לסוף היא מתה באותה מיתה:  
+נטמאת מנחתה עד שלא קדשה בכלי הרי היא ככל המנחות ותפדה. ואם משקדשה בכלי הרי היא ככל המנחות ותשרף. ואלו שמנחותיהן נשרפות. האומרת טמאה אני לך. ושבאו לה עדים שהיא טמאה. והאומרת איני שותה. ושבעלה אינו רוצה להשקותה. ושבעלה בא עליה בדרך. וכל הנשואות לכהנים מנחותיהן נשרפות:  
+בת ישראל שנשאת לכהן מנחתה נשרפת. וכהנת שנשאת לישראל מנחתה נאכלת. מה בין כהן לכהנת. מנחת כהנת נאכלת. מנחת כהן אינה נאכלת. כהנת מתחללת. וכהן אין מתחלל. כהנת מטמאה למתים. ואין כהן מטמא למתים. כהן אוכל בקדשי קדשים. ואין כהנת אוכלת בקדשי קדשים:  
+מה בין איש לאשה. האיש פורע ופורם. ואין האשה פורעת ופורמת. האיש מדיר את בנו בנזיר. ואין האשה מדרת את בנה בנזיר. האיש מגלח על נזירות אביו. ואין האשה מגלחת על נזירות אביה. האיש מוכר את בתו. ואין האשה מוכרת את בתה. האיש מקדש את בתו. ואין האשה מקדשת את בתה. האיש נסקל ערום. ואין האשה נסקלת ערומה. האיש נתלה. ואין האשה נתלית. האיש נמכר בגניבתו. ואין האשה נמכרת בגניבתה:  
+
+Chapter 4
+
+ארוסה ושומרת יבם. לא שותות ולא נוטלות כתובה. שנאמר אשר תשטה אשה תחת אישה. פרט לארוסה ושומרת יבם. אלמנה לכהן גדול. גרושה וחלוצה לכהן הדיוט. ממזרת ונתינה לישראל. ובת ישראל לממזר ולנתין. לא שותות ולא נוטלות כתובה: 
+
+ואלו לא שותות. ולא נוטלות כתובה. האומרת טמאה אני. ושבאו לה עדים שהיא טמאה. והאומרת איני שותה. אמר בעלה איני משקה. ושבעלה בא עליה בדרך. נוטלת כתובתה ולא שותה. מתו בעליהן עד שלא שתו. בית שמאי אומרים נוטלות כתובה ולא שותות. ובית הלל אומרים לא שותות ולא נוטלות כתובה: 
+
+מעוברת חבירו. ומינקת חבירו. לא שותות ולא נוטלות כתובה. דברי ר' מאיר. וחכמים אומרים יכול הוא להפרישה ולהחזירה לאחר זמן. אילונית וזקנה ושאינה ראויה לילד. לא שותות. ולא נוטלות כתובה. ר' אליעזר אומר יכול הוא לישא אשה אחרת. ולפרות ולרבות הימנה. ושאר כל הנשים. או שותות. או לא נוטלות כתובה: 
+
+אשת כהן שותה ומותרת לבעלה. אשת סריס שותה. על ידי כל עריות מקנין חוץ מן הקטן. וממי שאינו איש: 
+
+ואלו שבית דין מקנין להן. מי שנתחרש בעלה. או נשתטה. או שהיה חבוש בבית האסורין. לא להשקותה אמרו. אלא לפוסלה מכתובתה. רבי יוסי אומר. אף להשקותה. לכשיצא בעלה מבית האסורין ישקנה: 
+
+
+Chapter 5
+
+כשם שהמים בודקין אותה. כך המים בודקין אותו. שנאמר (במדבר ה) ובאו ובאו. כשם שאסורה לבעל כך אסורה לבועל. שנאמר (שם) נטמאה ונטמאה דברי רבי עקיבא. אמר רבי יהושע כך היה דורש זכריה בן הקצב. רבי אומר שני פעמים האמורים בפרשה אם נטמאה נטמאה. אחד לבעל ואחד לבועל:  
+בו ביום דרש רבי עקיבא (ויקרא יא, לג) וכל כלי חרש אשר יפול מהם אל תוכו כל אשר בתוכו יטמא. אינו אומר טמא. אלא יטמא לטמא אחרים. לימד על ככר שני שמטמא את השלישי. אמר ר' יהושע מי יגלה עפר מעיניך רבן יוחנן בן זכאי שהיית אומר עתיד דור אחר לטהר ככר שלישי. שאין לו מקרא מן התורה שהוא טמא. והלא עקיבא תלמידך מביא לו מקרא מן התורה שהוא טמא. שנאמר כל אשר בתוכו יטמא:  
+בו ביום דרש רבי עקיבא (במדבר לה, ה) ומדותם מחוץ לעיר את פאת קדמה אלפים באמה וגו'. ומקרא אחר אומר (במדבר לה, ד) מקיר העיר וחוצה אלף אמה סביב. אי אפשר לומר אלף אמה. שכבר נאמר אלפים אמה. ואי אפשר לומר אלפים אמה. שכבר נאמר אלף אמה. הא כיצד. אלף אמה מגרש ואלפים אמה תחום שבת. רבי אליעזר בנו של רבי יוסי הגלילי אומר. אלף אמה מגרש ואלפים אמה שדות וכרמים:  
+בו ביום דרש רבי עקיבא (שמות טו, א) אז ישיר משה ובני ישראל את השירה הזאת לה' ויאמרו לאמר שאין תלמוד לומר לאמר. ומה תלמוד לומר לאמר. מלמד שהיו ישראל עונין אחריו של משה על כל דבר ודבר כקוראין את ההלל לכך נאמר לאמר ר' נחמיה אומר כקורין את שמע. ולא כקורין את ההלל.  
+בו ביום דרש ר' יהושע בן הורקנוס. לא עבד איוב את הקדוש ברוך הוא אלא מאהבה. שנאמר (איוב יג, טו) הן יקטלני לו איחל. ועדיין הדבר שקול לו אני מצפה או איני מצפה. תלמוד לומר (איוב כז, ה) עד אגוע לא אסיר תומתי ממני מלמד שמאהבה עשה. אמר רבי יהושע מי יגלה עפר מעיניך רבן יוחנן בן זכאי שהיית דורש כל ימיך שלא עבד איוב את המקום אלא מיראה. שנאמר (איוב א, ח) איש תם וישר ירא אלהים וסר מרע. והלא יהושע תלמיד תלמידך. למד שמאהבה עשה:  
+
+Chapter 6
+
+מי שקינא לאשתו ונסתרה אפילו שמע מעוף הפורח יוציא ויתן כתובה דברי ר' אליעזר. ר' יהושע אומר עד שישאו ויתנו בה מוזרות בלבנה: 
+אמר עד אחד אני ראיתיה שנטמאת לא היתה שותה. ולא עוד אלא אפילו עבד אפילו שפחה הרי אלו נאמנין אף לפוסלה מכתובתה. חמותה ובת חמותה וצרתה ויבמתה ובת בעלה הרי אלו נאמנות. ולא לפסלה מכתובתה אלא שלא תשתה: 
+שהיה בדין ומה אם עדות ראשונה שאין אוסרתה איסור עולם אינה מתקיימת בפחות משנים. עדות אחרונה שאוסרתה איסור עולם אינו דין שלא תתקיים בפחות משנים. תלמוד לומר (במדבר ה, יג) ועד אין בה כל עדות שיש בה. קל וחומר לעדות הראשונה מעתה. ומה אם עדות אחרונה שאוסרתה איסור עולם. הרי היא מתקיימת בעד אחד. עדות הראשונה שאין אוסרתה איסור עולם אינו דין שתתקיים בעד אחד. תלמוד לומר (דברים כד, א) כי מצא בה ערות דבר. ולהלן הוא אומר (דברים יז, ו) על פי שנים עדים יקום דבר. מה להלן על פי שנים עדים. אף כאן על פי שנים עדים: 
+עד אומר נטמאת ועד אומר לא נטמאת. אשה אומרת נטמאת ואשה אומרת לא נטמאת היתה שותה. אחד אומר נטמאת ושנים אומרים לא נטמאת היתה שותה. שנים אומרים נטמאת ואחד אומר לא נטמאת לא היתה שותה: 
+
+Chapter 7
+
+אלו נאמרין בכל לשון. פרשת סוטה. ווידוי מעשר. קריאת שמע. ותפלה. וברכת המזון. ושבועת העדות. ושבועת הפקדון:  
+ואלו נאמרין בלשון הקודש. מקרא בכורים. וחליצה. ברכות וקללות. ברכת כהנים. וברכת כהן גדול. ופרשת המלך. ופרשת עגלה ערופה. ומשוח מלחמה בשעה שמדבר אל העם:  
+מקרא בכורים כיצד (דברים כו, ה) וענית ואמרת לפני ה' אלהיך ולהלן הוא אומר (דברים כז, יד) וענו הלוים ואמרו. מה ענייה האמורה להלן בלשון הקדש. אף כאן בלשון הקדש:  
+חליצה כיצד. (דברים כה, ט) וענתה ואמרה ולהלן הוא אומר וענו הלוים ואמרו. מה ענייה האמורה להלן בלשון הקדש אף כאן בלשון הקדש. ר' יהודה אומר. וענתה ואמרה ככה. עד שתאמר בלשון הזה:  
+ברכות וקללות כיצד. כיון שעברו ישראל את הירדן. ובאו אל הר גריזים ואל הר עיבל שבשומרון שבצד שכם. שבאצל אלוני מורה. שנאמר (דברים יא, ל) הלא המה בעבר הירדן וגו'. ולהלן הוא אומר (בראשית יב, ו) ויעבר אברם בארץ עד מקום שכם עד אלון מורה. מה אלון מורה האמור להלן שכם. אף אלון מורה האמור כאן שכם. ששה שבטים עלו לראש הר גריזים. וששה שבטים עלו לראש הר עיבל. והכהנים והלוים והארון עומדים למטה באמצע הכהנים מקיפין את הארון. והלוים את הכהנים. וכל ישראל מכאן ומכאן. שנאמר (יהושע ח, לג) וכל ישראל וזקניו ושוטריו ושופטיו עומדים מזה ומזה לארון וגו'. הפכו פניהם כלפי הר גריזים ופתחו בברכה ברוך האיש אשר לא יעשה פסל ומסכה ואלו ואלו עונין אמן. הפכו פניהם כלפי הר עיבל ופתחו בקללה. (דברים כז, טו) ארור האיש אשר יעשה פסל ומסכה. ואלו ואלו עונין אמן. עד שגומרין ברכות וקללות. ואחר כך הביאו את האבנים ובנו את המזבח וסדוהו בסיד. וכתבו עליו את כל דברי התורה בשבעים לשון. שנאמר (דברים כז, ח) באר היטב. ונטלו את האבנים. ובאו ולנו במקומן:  
+ברכת כהנים כיצד. במדינה אומרים אותה שלש ברכות. ובמקדש ברכה אחת. במקדש אומר את השם ככתבו. ובמדינה בכנויו. במדינה כהנים נושאים את ידיהן כנגד כתפיהן. ובמקדש על גבי ראשיהן. חוץ מכהן גדול שאינו מגביה את ידיו למעלה מן הציץ. ר' יהודה אומר אף כהן גדול מגביה ידיו למעלה מן הציץ. שנאמר (ויקרא ט, כב) וישא אהרן את ידיו אל העם ויברכם:  
+ברכות כהן גדול כיצד. חזן הכנסת נוטל ספר תורה ונותנה לראש הכנסת. וראש הכנסת נותנה לסגן. והסגן נותנה לכהן גדול. וכהן גדול עומד ומקבל. וקורא עומד. וקורא (ויקרא טז, א) אחרי מות (ויקרא כג, כז) ואך בעשור. וגולל את התורה ומניחה בחיקו. ואומר יותר ממה שקריתי לפניכם כתוב כאן (במדבר כט, ז) ובעשור שבחומש הפיקודים קורא על פה. ומברך עליה שמנה ברכות. על התורה. ועל העבודה. ועל ההודיה. ועל מחילת העון. ועל המקדש. ועל ישראל. ועל הכהנים. ועל שאר התפלה:  
+פרשת המלך כיצד מוצאי יום טוב הראשון של חג. בשמיני במוצאי שביעית. עושין לו בימה של עץ בעזרה והוא יושב עליה. שנאמר (דברים לא, י) מקץ שבע שנים במועד וגו'. חזן הכנסת נוטל ספר תורה. ונותנה לראש הכנסת. וראש הכנסת נותנה לסגן. והסגן נותנה לכהן גדול. וכהן גדול נותנה למלך. והמלך עומד ומקבל וקורא יושב. אגריפס המלך עמד וקבל וקרא עומד ושבחוהו חכמים. וכשהגיע (דברים יז, טו) ללא תוכל לתת עליך איש נכרי זלגו עיניו דמעות. אמרו לו אל תתיירא אגריפס אחינו אתה אחינו אתה אחינו אתה. וקורא מתחלת אלה הדברים עד שמע. ושמע. והיה אם שמוע. עשר תעשר. כי תכלה לעשר. ופרשת המלך. וברכות וקללות. עד שגומר כל הפרשה. ברכות שכהן גדול מברך אותן. המלך מברך אותן. אלא שנותן של רגלים תחת מחילת העון:  
+
+Chapter 8
+
+משוח מלחמה. בשעה שמדבר אל העם בלשון הקדש היה מדבר. שנאמר (דברים כ, ב) והיה כקרבכם אל המלחמה ונגש הכהן. זה כהן משוח מלחמה. ודבר אל העם בלשון הקודש. ואמר אליהם (דברים ו, ד) שמע ישראל וגו'. על אויביכם ולא על אחיכם. לא יהודה על שמעון. ולא שמעון על בנימין. שאם תפלו בידם ירחמו עליכם. כמה שנאמר (ד"ה ב' כח, טו) ויקומו האנשים אשר נקבו בשמות ויחזיקו בשביה וכל מערומיהם הלבישו מן השלל וילבישום וינעילום ויאכילום וישקום ויסכום וינהלום בחמורים לכל כושל. ויביאום יריחו עיר התמרים אצל אחיהם וישובו שומרון. על אויביכם אתם הולכים. שאם תפלו בידם אין מרחמין עליכם. (דברים כ, ג) אל ירך לבבכם אל תיראו ואל תחפזו וגו'. אל ירך לבבכם. מפני צהלת סוסים וצחצוח חרבות. אל תיראו מפני הגפת תריסין ושפעת הקלגסין. אל תחפזו מקול קרנות. אל תערצו מפני קול צווחות. כי ה' אלהיכם ההולך עמכם. הן באין בנצחונו של בשר ודם. ואתם באים בנצחונו של מקום. פלשתים באו בנצחונו של גלית. מה היה סופו. לסוף נפל בחרב ונפלו עמו. בני עמון באו בנצחונו של שובך. מה היה סופו. לסוף נפל בחרב ונפלו עמו. ואתם אי אתם כן. כי ה' אלהיכם ההולך עמכם להלחם לכם וגו'. זה מחנה הארון:  
+(דברים כ, ה) ודברו השוטרים אל העם לאמר מי האיש אשר בנה בית חדש ולא חנכו ילך וישוב לביתו וגו'. אחד הבונה בית התבן בית הבקר בית העצים בית האוצרות. אחד הבונה ואחד הלוקח ואחד היורש ואחד שניתן לו מתנה. (דברים כ, ו) ומי האיש אשר נטע כרם ולא חללו וגו'. אחד הנוטע הכרם ואחד הנוטע חמשה אילני מאכל. ואפילו מחמשת מינין. אחד הנוטע. ואחד המבריך. ואחד המרכיב. ואחד הלוקח. ואחד היורש. ואחד שניתן לו מתנה. (דברים כ, ז) ומי האיש אשר ארש אשה וגו'. אחד המארס את הבתולה ואחד המארס את האלמנה. אפילו שומרת יבם. ואפילו שמע שמת אחיו במלחמה. חוזר ובא לו. כל אלו שומעין דברי כהן מערכי מלחמה וחוזרין ומספקין מים ומזון. ומתקנין את הדרכים:  
+ואלו שאינן חוזרין. הבונה בית שער אכסדרה מרפסת. הנוטע ארבעה אילני מאכל וחמשה אילני סרק. המחזיר את גרושתו. אלמנה לכהן גדול. גרושה וחלוצה לכהן הדיוט. ממזרת ונתינה לישראל. בת ישראל לממזר ולנתין. לא היה חוזר. רבי יהודה אומר. אף הבונה בית על מכונו לא היה חוזר. רבי אליעזר אומר אף הבונה בית לבנים בשרון לא היה חוזר:  
+ואלו שאין זזין ממקומן. בנה בית וחנכו. נטע כרם וחללו. הנושא את ארוסתו. הכונס את יבמתו. שנאמר (דברים כד, ה) נקי יהיה לביתו שנה אחת. לביתו זה ביתו. יהיה זה כרמו. ושמח את אשתו. זו אשתו. אשר לקח להביא את יבמתו. אינן מספיקין מים ומזון. ואינן מתקנין את הדרכים:  
+(דברים כ, ח) ויספו השוטרים לדבר אל העם וגו'. רבי עקיבא אומר הירא ורך הלבב כמשמעו שאינו יכול לעמוד בקשרי המלחמה ולראות חרב שלופה. ר' יוסי הגלילי אומר. הירא ורך הלבב. זהו המתירא מן העבירות שבידו. לפיכך תלתה לו התורה את כל אלו שיחזור בגללן. רבי יוסי אומר אלמנה לכהן גדול. גרושה וחלוצה לכהן הדיוט. ממזרת ונתינה לישראל. בת ישראל לממזר ולנתין. הרי הוא הירא ורך הלבב:  
+(דברים כ, ט) והיה ככלות השוטרים לדבר אל העם. ופקדו שרי צבאות בראש העם. ובעקבו של עם. מעמידין זקיפין לפניהם. ואחרים מאחוריהם. וכשילין של ברזל בידיהן. וכל המבקש לחזור הרשות בידו לקפח את שוקיו. שתחלת ניסה נפילה. שנאמר (שמואל א' ד, יז) נס ישראל לפני פלשתים. וגם מגפה גדולה היתה בעם. ולהלן הוא אומר (שמואל א' לא, א) וינוסו ישראל מפני פלשתים ויפלו חללים וגו':  
+במה דברים אמורים במלחמת הרשות אבל במלחמת מצוה הכל יוצאין. אפילו (יואל ב, טז) חתן מחדרו. וכלה מחופתה. אמר רבי יהודה במה דברים אמורים במלחמת מצוה. אבל במלחמת חובה הכל יוצאין אפילו חתן מחדרו. וכלה מחופתה:  
+
+Chapter 9
+
+עגלה ערופה בלשון הקדש. שנאמר (דברים כא, א) כי ימצא חלל באדמה ויצאו זקניך ושופטיך. שלשה מבית דין הגדול שבירושלם היו יוצאין. רבי יהודה אומר חמשה. שנאמר זקניך שנים. ושופטיך שנים. ואין בית דין שקול מוסיפין עליהן עוד אחד:  
+נמצא טמון בגל. או תלוי באילן. או צף על פני המים. לא היו עורפין. שנאמר (דברים כא, א) באדמה. ולא טמון בגל. נופל ולא תלוי באילן. בשדה ולא צף על פני המים. נמצא סמוך לספר. או לעיר שרובה נכרים. או לעיר שאין בה בית דין לא היו עורפין. אין מודדין אלא מעיר שיש בה בית דין. נמצא מכוון בין שתי עיירות. שתיהן מביאות שתי עגלות. דברי רבי אליעזר. ואין ירושלם מביאה עגלה ערופה:  
+נמצא ראשו במקום אחד וגופו במקום אחר מוליכין הראש אצל הגוף. דברי רבי אליעזר. רבי עקיבא אומר הגוף אצל הראש:  
+מאין היו מודדין. רבי אליעזר אומר. מטיבורו. רבי עקיבא אומר מחוטמו. רבי אליעזר בן יעקב אומר. ממקום שנעשה חלל מצוארו:  
+נפטרו זקני ירושלם והלכו להן. זקני אותה העיר מביאין (דברים כא, ג) עגלת בקר אשר לא משכה בעול. ואין המום פוסל בה. ומורידין אותה לנחל איתן. ואיתן כמשמעו. קשה. אף על פי שאינו איתן כשר. ועורפין אותה בקופיץ מאחוריה. ומקומה אסור מלזרוע ומלעבוד. ומותר לסרוק שם פשתן ולנקר שם אבנים:  
+זקני אותה העיר רוחצין את ידיהן במים במקום עריפה של עגלה. ואומרים (דברים כא, ז) ידינו לא שפכו את הדם הזה. ועינינו לא ראו. וכי על דעתינו עלתה שזקני בית דין שופכי דמים הן. אלא שלא בא לידינו ופטרנוהו בלא מזון. ולא ראינוהו והנחנוהו בלא לוייה. והכהנים אומרים (דברים כא, ח) כפר לעמך ישראל אשר פדית. ואל תתן דם נקי בקרב עמך ישראל. לא היו צריכים לומר ונכפר להם הדם. אלא רוח הקודש מבשרתן אימתי שתעשו ככה הדם מתכפר להם:  
+נמצא ההורג עד שלא נערפה העגלה תצא ותרעה בעדר. משנערפה העגלה תקבר במקומה. שעל ספק באתה מתחלתה כפרה ספיקה והלכה לה. נערפה העגלה ואחר כך נמצא ההורג. הרי זה יהרג:  
+עד אחד אומר ראיתי את ההורג. ועד אחד אומר לא ראית. אשה אומרת ראיתי ואשה אומרת לא ראית. היו עורפין. עד אחד אומר ראיתי ושנים אומרים לא ראית היו עורפין. שנים אומרים ראינו. ואחד אומר להן לא ראיתם. לא היו עורפין:  
+משרבו הרוצחנין בטלה עגלה ערופה. משבא אליעזר בן דינאי ותחינה בן פרישה. היה נקרא. חזרו לקרותו בן הרצחן. משרבו המנאפים פסקו המים המרים. ורבן יוחנן בן זכאי הפסיקן. שנאמר (הושע ד, יד) לא אפקוד על בנותיכם כי תזנינה ועל כלותיכם כי תנאפנה כי הם וגו'. משמת יוסי בן יועזר איש צרידה ויוסי בן יוחנן איש ירושלים בטלו האשכלות שנאמר (מיכה ז, א) אין אשכול לאכול בכורה אותה נפשי:  
+יוחנן כהן גדול העביר הודיית המעשר. אף הוא בטל את המעוררין ואת הנוקפין. עד ימיו היה פטיש מכה בירושלים. ובימיו אין אדם צריך לשאול על הדמאי:  
+משבטלה סנהדרין בטלה השיר מבית המשתאות. שנאמר (ישעיה כד, ט) בשיר לא ישתו יין וגו':  
+משמתו נביאים הראשונים בטלו אורים ותומים. משחרב בית המקדש בטל השמיר ונופת צופים. ופסקו אנשי אמנה שנאמר (תהלים יב, ב) הושיעה ה' כי גמר חסיד וגו'. רבן שמעון בן גמליאל אומר משום רבי יהושע מיום שחרב בית המקדש אין יום שאין בו קללה. ולא ירד הטל לברכה וניטל טעם הפירות. ר' יוסי אומר אף ניטל שומן הפירות:  
+רבי שמעון בן אליעזר אומר הטהרה נטלה את הטעם ואת הריח. המעשרות נטלו את שומן הדגן. וחכמים אומרים הזנות והכשפים כילו את הכל:  
+בפולמוס של אספסיינוס גזרו על עטרות חתנים ועל האירוס. בפולמוס של טיטוס גזרו על עטרות כלות ושלא ילמד אדם את בנו יונית. בפולמוס האחרון גזרו שלא תצא הכלה באפריון בתוך העיר. ורבותינו התירו שתצא הכלה באפריון בתוך העיר:  
+משמת ר' מאיר בטלו מושלי משלים. משמת בן עזאי בטלו השקדנים. משמת בן זומא בטלו הדרשנים. משמת רבי יהושע פסקה טובה מן העולם. משמת רבן שמעון בן גמליאל בא גוביי ורבו צרות. משמת רבי אליעזר בן עזריה פסק העושר מן החכמים. משמת רבי עקיבא בטל כבוד התורה. משמת רבי חנינא בן דוסא בטלו אנשי מעשה. משמת רבי יוסי קטנותא פסקו חסידים ולמה נקרא שמו קטנותא שהיה קטנותן של חסידים. משמת רבן יוחנן בן זכאי בטל זיו החכמה. משמת רבן גמליאל הזקן בטל כבוד התורה ומתה טהרה ופרישות. משמת ר' ישמעאל בן פאבי בטל זיו הכהונה. משמת רבי בטלה ענוה ויראת חטא. רבי פנחס בן יאיר אומר משחרב בית המקדש בושו חברים ובני חורין וחפו ראשם ונדלדלו אנשי מעשה וגברו בעלי זרוע ובעלי לשון ואין דורש ואין מבקש ואין שואל על מי לנו להשען על אבינו שבשמים. רבי אליעזר הגדול אומר מיום שחרב בית המקדש שרו חכימיא למהוי כספריא וספריא כחזנא. וחזנא כעמא דארעא. ועמא דארעא אזלא ודלדלה ואין מבקש על מי יש להשען על אבינו שבשמים. בעקבות משיחא חוצפא יסגא. ויוקר יאמיר. הגפן תתן פריה והיין ביוקר. והמלכות תהפך למינות. ואין תוכחה. בית ועד יהיה לזנות. והגליל יחרב. והגבלן ישום. ואנשי הגבול יסובבו מעיר לעיר ולא יחוננו. וחכמת סופרים תסרח. ויראי חטא ימאסו. והאמת תהא נעדרת. נערים פני זקנים ילבינו. זקנים יעמדו מפני קטנים. (מיכה ז, ו) בן מנוול אב. בת קמה באמה. כלה בחמותה. אויבי איש אנשי ביתו. פני הדור כפני הכלב. הבן אינו מתבייש מאביו ועל מי יש לנו להשען על אבינו שבשמים. ר' פנחס בן יאיר אומר זריזות מביאה לידי נקיות. ונקיות מביאה לידי טהרה. וטהרה מביאה לידי פרישות. ופרישות מביאה לידי קדושה. וקדושה מביאה לידי ענוה. וענוה מביאה לידי יראת חטא. ויראת חטא מביאה לידי חסידות וחסידות מביאה לידי רוח הקדש. ורוח הקדש מביאה לידי תחיית המתים. ותחיית המתים בא. על ידי אליהו זכור לטוב אמן:   
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Sotah/Hebrew/Torat Emet 357.txt b/txt/Mishnah/Seder Nashim/Mishnah Sotah/Hebrew/Torat Emet 357.txt
new file mode 100644
index 0000000000000000000000000000000000000000..cdfe6c8fc686f8b76ac1d26e849b60d7ef4b0c80
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Sotah/Hebrew/Torat Emet 357.txt	
@@ -0,0 +1,168 @@
+Mishnah Sotah
+משנה סוטה
+Torat Emet 357
+http://www.toratemetfreeware.com/index.html?downloads
+
+משנה סוטה
+
+
+
+Chapter 1
+
+הַמְקַנֵּא לְאִשְׁתּוֹ, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְקַנֵּא לָהּ עַל פִּי שְׁנַיִם, וּמַשְׁקָהּ עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מְקַנֵּא לָהּ עַל פִּי שְׁנַיִם וּמַשְׁקָהּ עַל פִּי שְׁנָיִם: 
+
+כֵּיצַד מְקַנֵּא לָהּ. אָמַר לָהּ בִּפְנֵי שְׁנַיִם, אַל תְּדַבְּרִי עִם אִישׁ פְּלוֹנִי, וְדִבְּרָה עִמּוֹ, עֲדַיִן הִיא מֻתֶּרֶת לְבֵיתָהּ וּמֻתֶּרֶת לֶאֱכֹל בַּתְּרוּמָה. נִכְנְסָה עִמּוֹ לְבֵית הַסֵּתֶר וְשָׁהֲתָה עִמּוֹ כְדֵי טֻמְאָה, אֲסוּרָה לְבֵיתָהּ וַאֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה. וְאִם מֵת, חוֹלֶצֶת וְלֹא מִתְיַבָּמֶת: 
+
+וְאֵלּוּ אֲסוּרוֹת מִלֶּאֱכֹל בַּתְּרוּמָה, הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, וְשֶׁבָּאוּ עֵדִים שֶׁהִיא טְמֵאָה, וְהָאוֹמֶרֶת אֵינִי שׁוֹתָה, וְשֶׁבַּעְלָהּ אֵינוֹ רוֹצֶה לְהַשְׁקוֹתָהּ, וְשֶׁבַּעְלָהּ בָּא עָלֶיהָ בַדֶּרֶךְ. כֵּיצַד עוֹשֶׂה לָהּ, מוֹלִיכָהּ לְבֵית דִּין שֶׁבְּאוֹתוֹ מָקוֹם, וּמוֹסְרִין לוֹ שְׁנֵי תַלְמִידֵי חֲכָמִים, שֶׁמָּא יָבֹא עָלֶיהָ בַּדֶּרֶךְ. רַבִּי יְהוּדָה אוֹמֵר, בַּעְלָהּ נֶאֱמָן עָלֶיהָ: 
+
+הָיוּ מַעֲלִין אוֹתָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, וּמְאַיְּמִין עָלֶיהָ כְדֶרֶךְ שֶׁמְּאַיְּמִין עַל עֵדֵי נְפָשׁוֹת. וְאוֹמְרִים לָהּ, בִּתִּי, הַרְבֵּה יַיִן עוֹשֶׂה, הַרְבֵּה שְׂחוֹק עוֹשֶׂה, הַרְבֵּה יַלְדוּת עוֹשָׂה, הַרְבֵּה שְׁכֵנִים הָרָעִים עוֹשִׂים. עֲשִׂי לִשְׁמוֹ הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה, שֶׁלֹּא יִמָּחֶה עַל הַמָּיִם. וְאוֹמְרִים לְפָנֶיהָ דְּבָרִים שֶׁאֵינָהּ כְּדַאי לְשׁוֹמְעָן, הִיא וְכָל מִשְׁפַּחַת בֵּית אָבִיהָ: 
+
+אִם אָמְרָה טְמֵאָה אָנִי, שׁוֹבֶרֶת כְּתֻבָּתָהּ וְיוֹצֵאת. וְאִם אָמְרָה טְהוֹרָה אָנִי, מַעֲלִין אוֹתָהּ לְשַׁעַר הַמִּזְרָח שֶׁעַל פֶּתַח שַׁעַר נִקָּנוֹר, שֶׁשָּׁם מַשְׁקִין אֶת הַסּוֹטוֹת, וּמְטַהֲרִין אֶת הַיּוֹלְדוֹת, וּמְטַהֲרִין אֶת הַמְּצֹרָעִים. וְכֹהֵן אוֹחֵז בִּבְגָדֶיהָ, אִם נִקְרְעוּ נִקְרָעוּ, אִם נִפְרְמוּ נִפְרָמוּ, עַד שֶׁהוּא מְגַלֶּה אֶת לִבָּהּ, וְסוֹתֵר אֶת שְׂעָרָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה לִבָּהּ נָאֶה, לֹא הָיָה מְגַלֵּהוּ. וְאִם הָיָה שְׂעָרָהּ נָאֶה, לֹא הָיָה סוֹתְרוֹ: 
+
+הָיְתָה מִתְכַּסָּה בִלְבָנִים, מְכַסָּהּ בִּשְׁחוֹרִים. הָיוּ עָלֶיהָ כְלֵי זָהָב וְקַטְלָיאוֹת, נְזָמִים וְטַבָּעוֹת, מַעֲבִירִים מִמֶּנָּה כְּדֵי לְנַוְּלָהּ. וְאַחַר כָּךְ מֵבִיא חֶבֶל מִצְרִי וְקוֹשְׁרוֹ לְמַעְלָה מִדַּדֶּיהָ. וְכָל הָרוֹצֶה לִרְאוֹת בָּא לִרְאוֹת, חוּץ מֵעֲבָדֶיהָ וְשִׁפְחוֹתֶיהָ, מִפְּנֵי שֶׁלִּבָּהּ גַּס בָּהֶן. וְכָל הַנָּשִׁים מֻתָּרוֹת לִרְאוֹתָהּ, שֶׁנֶּאֱמַר (יחזקאל כג) וְנִוַּסְּרוּ כָּל הַנָּשִׁים וְלֹא תַעֲשֶׂינָה כְּזִמַּתְכֶנָה: 
+
+בַּמִדָּה שֶׁאָדָם מוֹדֵד, בָּהּ מוֹדְדִין לוֹ. הִיא קִשְּׁטָה אֶת עַצְמָהּ לַעֲבֵרָה, הַמָּקוֹם נִוְּלָהּ. הִיא גִלְּתָה אֶת עַצְמָהּ לַעֲבֵרָה, הַמָּקוֹם גִּלָּה עָלֶיהָ. בַּיָּרֵךְ הִתְחִילָה בָעֲבֵרָה תְחִלָּה וְאַחַר כָּךְ הַבֶּטֶן, לְפִיכָךְ תִּלְקֶה הַיָּרֵךְ תְּחִלָּה וְאַחַר כָּךְ הַבֶּטֶן. וּשְׁאָר כָּל הַגּוּף לֹא פָלֵט: 
+
+שִׁמְשׁוֹן הָלַךְ אַחַר עֵינָיו, לְפִיכָךְ נִקְּרוּ פְלִשְׁתִּים אֶת עֵינָיו, שֶׁנֶּאֱמַר (שופטים טז) וַיֹּאחֲזוּהוּ פְלִשְׁתִּים וַיְנַקְּרוּ אֶת עֵינָיו. אַבְשָׁלוֹם נִתְגָּאָה בִשְׂעָרוֹ, לְפִיכָךְ נִתְלָה בִשְׂעָרוֹ. וּלְפִי שֶׁבָּא עַל עֶשֶׂר פִּילַגְשֵׁי אָבִיו, לְפִיכָךְ נִתְּנוּ בוֹ עֶשֶׂר לוֹנְבִיּוֹת, שֶׁנֶּאֱמַר (שמואל ב יח) וַיָּסֹבּוּ עֲשָׂרָה אֲנָשִׁים נֹשְׂאֵי כְּלֵי יוֹאָב. וּלְפִי שֶׁגָּנַב שְׁלשָׁה לְבָבוֹת, לֵב אָבִיו, וְלֵב בֵּית דִּין, וְלֵב יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שם טו) וַיְגַנֵּב אַבְשָׁלוֹם אֶת לֵב אַנְשֵׁי יִשְׂרָאֵל, לְפִיכָךְ נִתְקְעוּ בוֹ שְׁלשָׁה שְׁבָטִים, שֶׁנֶּאֱמַר (שם יח) וַיִּקַּח שְׁלשָׁה שְׁבָטִים בְּכַפּוֹ וַיִּתְקָעֵם בְּלֵב אַבְשָׁלוֹם: 
+
+וְכֵן לְעִנְיַן הַטּוֹבָה. מִרְיָם הִמְתִּינָה לְמשֶׁה שָׁעָה אַחַת, שֶׁנֶּאֱמַר (שמות ב) וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק, לְפִיכָךְ נִתְעַכְּבוּ לָהּ יִשְׂרָאֵל שִׁבְעָה יָמִים בַּמִּדְבָּר, שֶׁנֶּאֱמַר (במדבר יב) וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם. יוֹסֵף זָכָה לִקְבֹּר אֶת אָבִיו, וְאֵין בְּאֶחָיו גָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר (בראשית נ) וַיַּעַל יוֹסֵף לִקְבֹּר אֶת אָבִיו, וַיַּעַל עִמּוֹ גַּם רֶכֶב גַּם פָּרָשִׁים. מִי לָנוּ גָדוֹל מִיּוֹסֵף, שֶׁלֹּא נִתְעַסֵּק בּוֹ אֶלָּא משֶׁה. משֶׁה זָכָה בְעַצְמוֹת יוֹסֵף, וְאֵין בְּיִשְׂרָאֵל גָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר (שמות יג) וַיִּקַּח משֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ. מִי גָדוֹל מִמּשֶׁה, שֶׁלֹּא נִתְעַסֵּק בּוֹ אֶלָּא הַמָּקוֹם, שֶׁנֶּאֱמַר (דברים לד) וַיִּקְבֹּר אֹתוֹ בַגַּיְא. לֹא עַל משֶׁה בִלְבַד אָמְרוּ, אֶלָּא עַל כָּל הַצַּדִּיקִים, שֶׁנֶּאֱמַר (ישעיה נח) וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד ה' יַאַסְפֶךָ: 
+
+
+Chapter 2
+
+הָיָה מֵבִיא אֶת מִנְחָתָהּ בְּתוֹךְ כְּפִיפָה מִצְרִית וְנוֹתְנָהּ עַל יָדֶיהָ כְּדֵי לְיַגְּעָהּ. כָּל הַמְּנָחוֹת תְּחִלָּתָן וְסוֹפָן בִּכְלִי שָׁרֵת, וְזוֹ תְּחִלָּתָהּ בִּכְפִיפָה מִצְרִית וְסוֹפָהּ בִּכְלִי שָׁרֵת. כָּל הַמְּנָחוֹת טְעוּנוֹת שֶׁמֶן וּלְבֹנָה, וְזוֹ אֵינָהּ טְעוּנָה לֹא שֶׁמֶן וְלֹא לְבֹנָה. כָּל הַמְּנָחוֹת בָּאוֹת מִן הַחִטִּין, וְזוֹ בָאָה מִן הַשְּׂעוֹרִין. מִנְחַת הָעֹמֶר אַף עַל פִּי שֶׁבָּאָה מִן הַשְּׂעוֹרִין הִיא הָיְתָה בָאָה גֶרֶשׂ, וְזוֹ בָאָה קֶמַח. רַבָּן גַּמְלִיאֵל אוֹמֵר, כְּשֵׁם שֶׁמַּעֲשֶׂיהָ מַעֲשֵׂה בְהֵמָה, כָּךְ קָרְבָּנָהּ מַאֲכַל בְּהֵמָה: 
+
+הָיָה מֵבִיא פְיָלִי שֶׁל חֶרֶס חֲדָשָׁה, וְנוֹתֵן לְתוֹכָהּ חֲצִי לֹג מַיִם מִן הַכִּיּוֹר. רַבִּי יְהוּדָה אוֹמֵר, רְבִיעִית. כְּשֵׁם שֶׁמְּמַעֵט בַּכְּתָב, כָּךְ מְמַעֵט בַּמָּיִם. נִכְנַס לַהֵיכָל וּפָנָה לִימִינוֹ, וּמָקוֹם הָיָה שָׁם אַמָּה עַל אַמָּה, וְטַבְלָא שֶׁל שַׁיִשׁ, וְטַבַּעַת הָיְתָה קְבוּעָה בָהּ. וּכְשֶׁהוּא מַגְבִּיהָהּ, נוֹטֵל עָפָר מִתַּחְתֶּיהָ וְנוֹתֵן כְּדֵי שֶׁיֵּרָאֶה עַל הַמַּיִם, שֶׁנֶּאֱמַר (במדבר ה) וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל הַמָּיִם: 
+
+בָּא לוֹ לִכְתֹּב אֶת הַמְּגִלָּה, מֵאֵיזֶה מָקוֹם הוּא כוֹתֵב, (במדבר ה) מֵאִם לֹא שָׁכַב אִישׁ וְגוֹ', וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְגוֹ'. וְאֵינוֹ כוֹתֵב וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה וְגוֹ'. וְכוֹתֵב יִתֵּן ה' אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה וְגוֹ', וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ. וְאֵינוֹ כוֹתֵב וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיָה מַפְסִיק. רַבִּי יְהוּדָה אוֹמֵר, כָּל עַצְמוֹ אֵינוֹ כוֹתֵב, אֶלָּא יִתֵּן ה' אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה וְגוֹ' וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ וְגוֹ'. וְאֵינוֹ כוֹתֵב וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן: 
+
+אֵינוֹ כוֹתֵב לֹא עַל הַלּוּחַ וְלֹא עַל הַנְּיָר וְלֹא עַל הַדִּפְתְּרָא, אֶלָּא עַל הַמְּגִלָּה, שֶׁנֶּאֱמַר (שם) בַּסֵּפֶר. וְאֵינוֹ כוֹתֵב לֹא בְקוֹמוֹס וְלֹא בְקַנְקַנְתּוֹם וְלֹא בְכָל דָּבָר שֶׁרוֹשֵׁם, אֶלָּא בִדְיוֹ, שֶׁנֶּאֱמַר (שם) וּמָחָה, כְּתָב שֶׁיָּכוֹל לְהִמָּחֵק: 
+
+עַל מַה הִיא אוֹמֶרֶת אָמֵן אָמֵן. אָמֵן עַל הָאָלָה, אָמֵן עַל הַשְּׁבוּעָה. אָמֵן מֵאִישׁ זֶה, אָמֵן מֵאִישׁ אַחֵר. אָמֵן שֶׁלֹּא שָׂטִיתִי אֲרוּסָה וּנְשׂוּאָה וְשׁוֹמֶרֶת יָבָם וּכְנוּסָה, אָמֵן שֶׁלֹּא נִטְמֵאתִי. וְאִם נִטְמֵאתִי, יָבֹאוּ בִי. רַבִּי מֵאִיר אוֹמֵר, אָמֵן שֶׁלֹּא נִטְמֵאתִי, אָמֵן שֶׁלֹּא אֶטָּמֵא: 
+
+הַכֹּל שָׁוִין שֶׁאֵינוֹ מַתְנֶה עִמָּהּ לֹא עַל קֹדֶם שֶׁתִּתְאָרֵס וְלֹא עַל מֵאַחַר שֶׁתִּתְגָּרֵשׁ. נִסְתְּרָה לְאַחֵר וְנִטְמֵאת וְאַחַר כָּךְ הֶחֱזִירָהּ, לֹא הָיָה מַתְנֶה עִמָּהּ. זֶה הַכְּלָל, כֹּל שֶׁתִּבָּעֵל וְלֹא הָיְתָה אֲסוּרָה לוֹ, לֹא הָיָה מַתְנֶה עִמָּהּ: 
+
+
+Chapter 3
+
+הָיָה נוֹטֵל אֶת מִנְחָתָהּ מִתּוֹךְ כְּפִיפָה מִצְרִית וְנוֹתְנָהּ לְתוֹךְ כְּלִי שָׁרֵת, וְנוֹתְנָהּ עַל יָדָהּ. וְכֹהֵן מֵנִיחַ יָדוֹ מִתַּחְתֶּיהָ וּמְנִיפָהּ: 
+
+הֵנִיף וְהִגִּישׁ, קָמַץ וְהִקְטִיר, וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים. הָיָה מַשְׁקָהּ וְאַחַר כָּךְ מַקְרִיב אֶת מִנְחָתָהּ. רַבִּי שִׁמְעוֹן אוֹמֵר, מַקְרִיב אֶת מִנְחָתָהּ וְאַחַר כָּךְ הָיָה מַשְׁקָהּ, שֶׁנֶּאֱמַר (במדבר ה) וְאַחַר יַשְׁקֶה אֶת הָאִשָּׁה אֶת הַמָּיִם. אִם הִשְׁקָהּ וְאַחַר כָּךְ הִקְרִיב אֶת מִנְחָתָהּ, כְּשֵׁרָה: 
+
+עַד שֶׁלֹּא נִמְחֲקָה הַמְּגִלָּה אָמְרָה אֵינִי שׁוֹתָה, מְגִלָּתָהּ נִגְנֶזֶת, וּמִנְחָתָהּ מִתְפַּזֶּרֶת עַל הַדָּשֶׁן. וְאֵין מְגִלָּתָהּ כְּשֵׁרָה לְהַשְׁקוֹת בָּהּ סוֹטָה אַחֶרֶת. נִמְחֲקָה הַמְּגִלָּה וְאָמְרָה טְמֵאָה אָנִי, הַמַּיִם נִשְׁפָּכִין וּמִנְחָתָהּ מִתְפַּזֶּרֶת עַל הַדָּשֶׁן. נִמְחֲקָה הַמְּגִלָּה וְאָמְרָה אֵינִי שׁוֹתָה, מְעַרְעֲרִים אוֹתָהּ וּמַשְׁקִין אוֹתָהּ בְּעַל כָּרְחָהּ: 
+
+אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִין, וְהֵם אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ, שֶׁלֹּא תְטַמֵּא הָעֲזָרָה. אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי, חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, שֶׁאִם תִּשְׁתֶּה, תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם: 
+
+רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זְכוּת תּוֹלָה בַמַּיִם הַמָּרִים. וְאִם אַתָּה אוֹמֵר, הַזְּכוּת תּוֹלָה בַמַּיִם הַמְאָרְרִים, מַדְהֶה אַתָּה אֶת הַמַּיִם בִּפְנֵי כָל הַנָּשִׁים הַשּׁוֹתוֹת, וּמוֹצִיא אַתָּה שֵׁם רַע עַל הַטְּהוֹרוֹת שֶׁשָּׁתוּ, שֶׁאוֹמְרִים טְמֵאוֹת הֵן אֶלָּא שֶׁתָּלְתָה לָהֶן זְכוּת. רַבִּי אוֹמֵר, הַזְּכוּת תּוֹלָה בַמַּיִם הַמְאָרְרִים, וְאֵינָהּ יוֹלֶדֶת וְאֵינָהּ מַשְׁבַּחַת, אֶלָּא מִתְנַוְּנָה וְהוֹלֶכֶת, לְסוֹף הִיא מֵתָה בְּאוֹתָהּ מִיתָה: 
+
+נִטְמֵאת מִנְחָתָהּ עַד שֶׁלֹּא קָדְשָׁה בַכְּלִי, הֲרֵי הִיא כְּכָל הַמְּנָחוֹת וְתִפָּדֶה, וְאִם מִשֶּׁקָּדְשָׁה בַכְּלִי, הֲרֵי הִיא כְּכָל הַמְּנָחוֹת וְתִשָּׂרֵף. וְאֵלּוּ שֶׁמִּנְחוֹתֵיהֶן נִשְׂרָפוֹת, הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, וְשֶׁבָּאוּ לָהּ עֵדִים שֶׁהִיא טְמֵאָה, וְהָאוֹמֶרֶת אֵינִי שׁוֹתָה, וְשֶׁבַּעְלָהּ אֵינוֹ רוֹצֶה לְהַשְׁקוֹתָהּ, וְשֶׁבַּעְלָהּ בָּא עָלֶיהָ בַדֶּרֶךְ. וְכָל הַנְּשׂוּאוֹת לְכֹהֲנִים, מִנְחוֹתֵיהֶן נִשְׂרָפוֹת: 
+
+בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן, מִנְחָתָהּ נִשְׂרֶפֶת. וְכֹהֶנֶת שֶׁנִּשֵּׂאת לְיִשְׂרָאֵל, מִנְחָתָהּ נֶאֱכֶלֶת. מַה בֵּין כֹּהֵן לְכֹהֶנֶת, מִנְחַת כֹּהֶנֶת נֶאֱכֶלֶת, מִנְחַת כֹּהֵן אֵינָהּ נֶאֱכֶלֶת. כֹּהֶנֶת מִתְחַלֶּלֶת, וְכֹהֵן אֵין מִתְחַלֵּל. כֹּהֶנֶת מִטַּמְּאָה לְמֵתִים, וְאֵין כֹּהֵן מִטַּמֵּא לְמֵתִים. כֹּהֵן אוֹכֵל בְּקָדְשֵׁי קָדָשִׁים, וְאֵין כֹּהֶנֶת אוֹכֶלֶת בְּקָדְשֵׁי קָדָשִׁים: 
+
+מַה בֵּין אִישׁ לְאִשָּׁה. הָאִישׁ פּוֹרֵעַ וּפוֹרֵם, וְאֵין הָאִשָּׁה פוֹרַעַת וּפוֹרֶמֶת. הָאִישׁ מַדִּיר אֶת בְּנוֹ בְּנָזִיר, וְאֵין הָאִשָּׁה מַדֶּרֶת אֶת בְּנָהּ בְּנָזִיר. הָאִישׁ מְגַלֵּחַ עַל נְזִירוּת אָבִיו, וְאֵין הָאִשָּׁה מְגַלַּחַת עַל נְזִירוּת אָבִיהָ. הָאִישׁ מוֹכֵר אֶת בִּתּוֹ, וְאֵין הָאִשָּׁה מוֹכֶרֶת אֶת בִּתָּהּ. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ, וְאֵין הָאִשָּׁה מְקַדֶּשֶׁת אֶת בִּתָּהּ. הָאִישׁ נִסְקָל עָרֹם, וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרֻמָּה. הָאִישׁ נִתְלֶה, וְאֵין הָאִשָּׁה נִתְלֵית. הָאִישׁ נִמְכָּר בִּגְנֵבָתוֹ, וְאֵין הָאִשָּׁה נִמְכֶּרֶת בִּגְנֵבָתָהּ: 
+
+
+Chapter 4
+
+אֲרוּסָה וְשׁוֹמֶרֶת יָבָם, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה, שֶׁנֶּאֱמַר (במדבר ה), אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ, פְּרָט לַאֲרוּסָה וְשׁוֹמֶרֶת יָבָם. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, וּבַת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה: 
+
+וְאֵלּוּ לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה. הָאוֹמֶרֶת טְמֵאָה אָנִי, וְשֶׁבָּאוּ לָהּ עֵדִים שֶׁהִיא טְמֵאָה, וְהָאוֹמֶרֶת אֵינִי שׁוֹתָה. אָמַר בַּעְלָהּ אֵינִי מַשְׁקָהּ, וְשֶׁבַּעְלָהּ בָּא עָלֶיהָ בַדֶּרֶךְ, נוֹטֶלֶת כְּתֻבָּתָהּ וְלֹא שׁוֹתָה. מֵתוּ בַעֲלֵיהֶן עַד שֶׁלֹּא שָׁתוּ, בֵּית שַׁמַּאי אוֹמְרִים, נוֹטְלוֹת כְּתֻבָּה וְלֹא שׁוֹתוֹת. וּבֵית הִלֵּל אוֹמְרִים, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה: 
+
+מְעֻבֶּרֶת חֲבֵרוֹ וּמֵינֶקֶת חֲבֵרוֹ, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, יָכוֹל הוּא לְהַפְרִישָׁהּ וּלְהַחֲזִירָהּ לְאַחַר זְמַן. אַיְלוֹנִית וּזְקֵנָה וְשֶׁאֵינָהּ רְאוּיָה לֵילֵד, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יָכוֹל הוּא לִשָּׂא אִשָּׁה אַחֶרֶת וְלִפְרוֹת וְלִרְבּוֹת הֵימֶנָּה. וּשְׁאָר כָּל הַנָּשִׁים, אוֹ שׁוֹתוֹת אוֹ לֹא נוֹטְלוֹת כְּתֻבָּה: 
+
+אֵשֶׁת כֹּהֵן שׁוֹתָה וּמֻתֶּרֶת לְבַעְלָהּ. אֵשֶׁת סָרִיס שׁוֹתָה. עַל יְדֵי כָל עֲרָיוֹת מְקַנִּין, חוּץ מִן הַקָּטָן, וּמִמִּי שֶׁאֵינוֹ אִישׁ: 
+
+וְאֵלּוּ שֶׁבֵּית דִּין מְקַנִּין לָהֶן, מִי שֶׁנִּתְחָרֵשׁ בַּעְלָהּ אוֹ נִשְׁתַּטָּה, אוֹ שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִין. לֹא לְהַשְׁקוֹתָהּ אָמְרוּ, אֶלָּא לְפָסְלָהּ מִכְּתֻבָּתָהּ. רַבִּי יוֹסֵי אוֹמֵר, אַף לְהַשְׁקוֹתָהּ, לִכְשֶׁיֵּצֵא בַעְלָהּ מִבֵּית הָאֲסוּרִין יַשְׁקֶנָּה: 
+
+
+Chapter 5
+
+כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ, כָּךְ הַמַּיִם בּוֹדְקִין אוֹתוֹ, שֶׁנֶּאֱמַר (במדבר ה) וּבָאוּ, וּבָאוּ. כְּשֵׁם שֶׁאֲסוּרָה לַבַּעַל, כָּךְ אֲסוּרָה לַבּוֹעֵל, שֶׁנֶּאֱמַר (שם) נִטְמְאָה, וְנִטְמָאָה, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר רַבִּי יְהוֹשֻׁעַ, כָּךְ הָיָה דוֹרֵשׁ זְכַרְיָה בֶן הַקַּצָּב. רַבִּי אוֹמֵר, שְׁנֵי פְעָמִים הָאֲמוּרִים בַּפָּרָשָׁה אִם נִטְמְאָה נִטְמָאָה, אֶחָד לַבַּעַל וְאֶחָד לַבּוֹעֵל: 
+
+בּוֹ בַּיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא, (ויקרא יא) וְכָל כְּלִי חֶרֶשׂ אֲשֶׁר יִפֹּל מֵהֶם אֶל תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא, אֵינוֹ אוֹמֵר טָמֵא אֶלָּא יִטְמָא, לְטַמֵּא אֲחֵרִים, לִמֵּד עַל כִּכָּר שֵׁנִי שֶׁמְּטַמֵּא אֶת הַשְּׁלִישִׁי. אָמַר רַבִּי יְהוֹשֻׁעַ, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ, רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁהָיִיתָ אוֹמֵר, עָתִיד דּוֹר אַחֵר לְטַהֵר כִּכָּר שְׁלִישִׁי, שֶׁאֵין לוֹ מִקְרָא מִן הַתּוֹרָה שֶׁהוּא טָמֵא. וַהֲלֹא עֲקִיבָא תַּלְמִידְךָ מֵבִיא לוֹ מִקְרָא מִן הַתּוֹרָה שֶׁהוּא טָמֵא, שֶׁנֶּאֱמַר, כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא: 
+
+בּוֹ בַיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא (במדבר לה) וּמַדֹּתֶם מִחוּץ לָעִיר אֶת פְּאַת קֵדְמָה אַלְפַּיִם בָּאַמָּה וְגוֹ', וּמִקְרָא אַחֵר אוֹמֵר (שם) מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב. אִי אֶפְשָׁר לוֹמַר אֶלֶף אַמָּה, שֶׁכְּבָר נֶאֱמַר אַלְפַּיִם אַמָּה, וְאִי אֶפְשָׁר לוֹמַר אַלְפַּיִם אַמָּה, שֶׁכְּבָר נֶאֱמַר אֶלֶף אַמָּה. הָא כֵיצַד, אֶלֶף אַמָּה מִגְרָשׁ, וְאַלְפַּיִם אַמָּה תְּחוּם שַׁבָּת. רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, אֶלֶף אַמָּה מִגְרָשׁ, וְאַלְפַּיִם אַמָּה שָׂדוֹת וּכְרָמִים: 
+
+בּוֹ בַיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא (שמות טו), אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַה' וַיֹּאמְרוּ לֵאמֹר, שֶׁאֵין תַּלְמוּד לוֹמַר לֵאמֹר, וּמַה תַּלְמוּד לוֹמַר לֵאמֹר, מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל עוֹנִין אַחֲרָיו שֶׁל משֶׁה עַל כָּל דָּבָר וְדָבָר, כְּקוֹרִין אֶת הַהַלֵּל, לְכָךְ נֶאֱמַר לֵאמֹר. רַבִּי נְחֶמְיָה אוֹמֵר, כְּקוֹרִין אֶת שְׁמַע וְלֹא כְקוֹרִין אֶת הַהַלֵּל: 
+
+בּוֹ בַיּוֹם דָּרַשׁ רַבִּי יְהוֹשֻׁעַ בֶּן הוּרְקְנוֹס, לֹא עָבַד אִיּוֹב אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא מֵאַהֲבָה, שֶׁנֶּאֱמַר (איוב יג) הֵן יִקְטְלֵנִי לוֹ אֲיַחֵל. וַעֲדַיִן הַדָּבָר שָׁקוּל, לוֹ אֲנִי מְצַפֶּה אוֹ אֵינִי מְצַפֶּה, תַּלְמוּד לוֹמַר (שם כז) עַד אֶגְוָע לֹא אָסִיר תֻּמָּתִי מִמֶּנִּי, מְלַמֵּד שֶׁמֵּאַהֲבָה עָשָׂה. אָמַר רַבִּי יְהוֹשֻׁעַ, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ, רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁהָיִיתָ דוֹרֵשׁ כָּל יָמֶיךָ שֶׁלֹּא עָבַד אִיּוֹב אֶת הַמָּקוֹם אֶלָּא מִיִּרְאָה, שֶׁנֶּאֱמַר (שם א) אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע, וַהֲלֹא יְהוֹשֻׁעַ תַּלְמִיד תַּלְמִידְךָ לִמֵּד שֶׁמֵּאַהֲבָה עָשָׂה: 
+
+
+Chapter 6
+
+מִי שֶׁקִּנֵּא לְאִשְׁתּוֹ וְנִסְתְּרָה, אֲפִלּוּ שָׁמַע מֵעוֹף הַפּוֹרֵחַ, יוֹצִיא וְיִתֵּן כְּתֻבָּה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, עַד שֶׁיִּשְׂאוּ וְיִתְּנוּ בָהּ מוֹזְרוֹת בַּלְּבָנָה: 
+
+אָמַר עֵד אֶחָד, אֲנִי רְאִיתִיהָ שֶׁנִּטְמֵאת, לֹא הָיְתָה שׁוֹתָה. וְלֹא עוֹד אֶלָּא אֲפִלּוּ עֶבֶד, אֲפִלּוּ שִׁפְחָה, הֲרֵי אֵלּוּ נֶאֱמָנִין אַף לְפָסְלָהּ מִכְּתֻבָּתָהּ. חֲמוֹתָהּ וּבַת חֲמוֹתָהּ וְצָרָתָהּ וִיבִמְתָּהּ וּבַת בַּעְלָהּ, הֲרֵי אֵלּוּ נֶאֱמָנוֹת, וְלֹא לְפָסְלָהּ מִכְּתֻבָּתָהּ, אֶלָּא שֶׁלֹּא תִשְׁתֶּה: 
+
+שֶׁהָיָה בְדִין, וּמָה אִם עֵדוּת רִאשׁוֹנָה שֶׁאֵין אוֹסַרְתָּהּ אִסּוּר עוֹלָם, אֵינָהּ מִתְקַיֶּמֶת בְּפָחוֹת מִשְּׁנַיִם, עֵדוּת אַחֲרוֹנָה שֶׁאוֹסַרְתָּהּ אִסּוּר עוֹלָם, אֵינוֹ דִין שֶׁלֹּא תִתְקַיֵּם בְּפָחוֹת מִשְּׁנָיִם, תַּלְמוּד לוֹמַר וְעֵד אֵין בָּהּ, כָּל עֵדוּת שֶׁיֵּשׁ בָּהּ. קַל וָחֹמֶר לָעֵדוּת הָרִאשׁוֹנָה מֵעַתָּה, וּמָה אִם עֵדוּת אַחֲרוֹנָה שֶׁאוֹסַרְתָּהּ אִסּוּר עוֹלָם, הֲרֵי הִיא מִתְקַיֶּמֶת בְּעֵד אֶחָד, עֵדוּת הָרִאשׁוֹנָה שֶׁאֵין אוֹסַרְתָּהּ אִסּוּר עוֹלָם, אֵינוֹ דִין שֶׁתִּתְקַיֵּם בְּעֵד אֶחָד, תַּלְמוּד לוֹמַר (דברים כד) כִּי מָצָא בָהּ עֶרְוַת דָּבָר, וּלְהַלָּן הוּא אוֹמֵר (שם יט), עַל פִּי שְׁנֵי עֵדִים יָקוּם דָּבָר, מַה לְּהַלָּן עַל פִּי שְׁנַיִם עֵדִים, אַף כָּאן עַל פִּי שְׁנַיִם עֵדִים: 
+
+עֵד אוֹמֵר נִטְמֵאת וְעֵד אוֹמֵר לֹא נִטְמֵאת, אִשָּׁה אוֹמֶרֶת נִטְמֵאת וְאִשָּׁה אוֹמֶרֶת לֹא נִטְמֵאת, הָיְתָה שׁוֹתָה. אֶחָד אוֹמֵר נִטְמֵאת וּשְׁנַיִם אוֹמְרִים לֹא נִטְמֵאת, הָיְתָה שׁוֹתָה. שְׁנַיִם אוֹמְרִים נִטְמֵאת וְאֶחָד אוֹמֵר לֹא נִטְמֵאת, לֹא הָיְתָה שׁוֹתָה: 
+
+
+Chapter 7
+
+אֵלּוּ נֶאֱמָרִין בְּכָל לָשׁוֹן, פָּרָשַׁת סוֹטָה, וּוִדּוּי מַעֲשֵׂר, קְרִיאַת שְׁמַע, וּתְפִלָּה, וּבִרְכַּת הַמָּזוֹן, וּשְׁבוּעַת הָעֵדוּת, וּשְׁבוּעַת הַפִּקָּדוֹן: 
+
+וְאֵלּוּ נֶאֱמָרִין בִּלְשׁוֹן הַקֹּדֶשׁ. מִקְרָא בִכּוּרִים, וַחֲלִיצָה, בְּרָכוֹת וּקְלָלוֹת, בִּרְכַּת כֹּהֲנִים, וּבִרְכַּת כֹּהֵן גָּדוֹל, וּפָרָשַׁת הַמֶּלֶךְ, וּפָרָשַׁת עֶגְלָה עֲרוּפָה, וּמְשׁוּחַ מִלְחָמָה בְּשָׁעָה שֶׁמְּדַבֵּר אֶל הָעָם: 
+
+מִקְרָא בִכּוּרִים כֵּיצַד, (דברים כו) וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי ה' אֱלֹהֶיךָ, וּלְהַלָּן הוּא אוֹמֵר (שם כז) וְעָנוּ הַלְוִיִּם וְאָמְרוּ, מָה עֲנִיָּה הָאֲמוּרָה לְהַלָּן בִּלְשׁוֹן הַקֹּדֶשׁ, אַף כָּאן בִּלְשׁוֹן הַקֹּדֶשׁ: 
+
+חֲלִיצָה כֵּיצַד, (שם כה) וְעָנְתָה וְאָמְרָה, וּלְהַלָּן הוּא אוֹמֵר וְעָנוּ הַלְוִיִּם וְאָמְרוּ, מָה עֲנִיָּה הָאֲמוּרָה לְהַלָּן בִּלְשׁוֹן הַקֹּדֶשׁ, אַף כָּאן בִּלְשׁוֹן הַקֹּדֶשׁ. רַבִּי יְהוּדָה אוֹמֵר, וְעָנְתָה וְאָמְרָה כָּכָה, עַד שֶׁתֹּאמַר בַּלָּשׁוֹן הַזֶּה: 
+
+בְּרָכוֹת וּקְלָלוֹת כֵּיצַד. כֵּיוָן שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן וּבָאוּ אֶל הַר גְּרִזִּים וְאֶל הַר עֵיבָל שֶׁבְּשׁוֹמְרוֹן שֶׁבְּצַד שְׁכֶם שֶׁבְּאֵצֶל אֵלוֹנֵי מֹרֶה, שֶׁנֶּאֱמַר (שם יא) הֲלֹא הֵמָּה בְּעֵבֶר הַיַּרְדֵּן וְגוֹ', וּלְהַלָּן הוּא אוֹמֵר (בראשית יב) וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה, מָה אֵלוֹן מוֹרֶה הָאָמוּר לְהַלָּן שְׁכֶם, אַף אֵלוֹן מוֹרֶה הָאָמוּר כָּאן שְׁכֶם. שִׁשָּׁה שְׁבָטִים עָלוּ לְרֹאשׁ הַר גְּרִזִּים וְשִׁשָּׁה שְׁבָטִים עָלוּ לְרֹאשׁ הַר עֵיבָל, וְהַכֹּהֲנִים וְהַלְוִיִּם וְהָאָרוֹן עוֹמְדִים לְמַטָּה בָאֶמְצַע, הַכֹּהֲנִים מַקִּיפִין אֶת הָאָרוֹן, וְהַלְוִיִּם אֶת הַכֹּהֲנִים, וְכָל יִשְׂרָאֵל מִכָּאן וּמִכָּאן, שֶׁנֶּאֱמַר (יהושע ח) וְכָל יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרָיו וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן וְגוֹ'. הָפְכוּ פְנֵיהֶם כְּלַפֵּי הַר גְּרִזִּים וּפָתְחוּ בַבְּרָכָה, בָּרוּךְ הָאִישׁ אֲשֶׁר לֹא יַעֲשֶׂה פֶסֶל וּמַסֵּכָה, וְאֵלּוּ וָאֵלּוּ עוֹנִין אָמֵן. הָפְכוּ פְנֵיהֶם כְּלַפֵּי הַר עֵיבָל וּפָתְחוּ בַקְּלָלָה, (דברים כז) אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה, וְאֵלּוּ וָאֵלּוּ עוֹנִין אָמֵן, עַד שֶׁגּוֹמְרִין בְּרָכוֹת וּקְלָלוֹת. וְאַחַר כָּךְ הֵבִיאוּ אֶת הָאֲבָנִים וּבָנוּ אֶת הַמִּזְבֵּחַ וְסָדוּהוּ בְסִיד, וְכָתְבוּ עָלָיו אֶת כָּל דִּבְרֵי הַתּוֹרָה בְּשִׁבְעִים לָשׁוֹן, שֶׁנֶּאֱמַר (שם) בַּאֵר הֵיטֵב, וְנָטְלוּ אֶת הָאֲבָנִים וּבָאוּ וְלָנוּ בִמְקוֹמָן: 
+
+בִּרְכַּת כֹּהֲנִים כֵּיצַד, בַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ אוֹמֵר אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְכִנּוּיוֹ. בַּמְּדִינָה כֹּהֲנִים נוֹשְׂאִים אֶת יְדֵיהֶן כְּנֶגֶד כִּתְפֵיהֶן, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט) וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם: 
+
+בִּרְכוֹת כֹּהֵן גָּדוֹל כֵּיצַד. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, וְקוֹרֵא אַחֲרֵי מוֹת (שם טז), וְאַךְ בֶּעָשׂוֹר (שם כג). וְגוֹלֵל אֶת הַתּוֹרָה וּמַנִּיחָהּ בְּחֵיקוֹ וְאוֹמֵר, יוֹתֵר מִמַּה שֶּׁקָּרִיתִי לִפְנֵיכֶם כָּתוּב כָּאן. וּבֶעָשׂוֹר שֶׁבְּחֻמַּשׁ הַפִּקּוּדִים (במדבר כט) קוֹרֵא עַל פֶּה, וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְרָכוֹת, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָיָה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ, וְעַל יִשְׂרָאֵל, וְעַל הַכֹּהֲנִים, וְעַל שְׁאָר הַתְּפִלָּה: 
+
+פָּרָשַׁת הַמֶּלֶךְ כֵּיצַד. מוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, בַּשְּׁמִינִי בְּמוֹצָאֵי שְׁבִיעִית, עוֹשִׂין לוֹ בִימָה שֶׁל עֵץ בָּעֲזָרָה, וְהוּא יוֹשֵׁב עָלֶיהָ, שֶׁנֶּאֱמַר (דברים לא) מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד וְגוֹ'. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל נוֹתְנָהּ לַמֶּלֶךְ, וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא יוֹשֵׁב. אַגְרִיפָּס הַמֶּלֶךְ עָמַד וְקִבֵּל וְקָרָא עוֹמֵד, וְשִׁבְּחוּהוּ חֲכָמִים. וּכְשֶׁהִגִּיעַ (שם יז) לְלֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי, זָלְגוּ עֵינָיו דְּמָעוֹת. אָמְרוּ לוֹ, אַל תִּתְיָרֵא אַגְרִיפָּס, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה. וְקוֹרֵא מִתְּחִלַּת אֵלֶּה הַדְּבָרִים (דברים א׳:א׳) עַד שְׁמַע, וּשְׁמַע (שם ו), וְהָיָה אִם שָׁמֹעַ (שם יא), עַשֵּׂר תְּעַשֵּׂר (שם יד), כִּי תְכַלֶּה לַעְשֵׂר (שם כו), וּפָרָשַׁת הַמֶּלֶךְ (שם יז), וּבְרָכוֹת וּקְלָלוֹת (שם כח), עַד שֶׁגּוֹמֵר כָּל הַפָּרָשָׁה. בְּרָכוֹת שֶׁכֹּהֵן גָּדוֹל מְבָרֵךְ אוֹתָן, הַמֶּלֶךְ מְבָרֵךְ אוֹתָן, אֶלָּא שֶׁנּוֹתֵן שֶׁל רְגָלִים תַּחַת מְחִילַת הֶעָוֹן: 
+
+
+Chapter 8
+
+מְשׁוּחַ מִלְחָמָה, בְּשָׁעָה שֶׁמְּדַבֵּר אֶל הָעָם, בִּלְשׁוֹן הַקֹּדֶשׁ הָיָה מְדַבֵּר, שֶׁנֶּאֱמַר (דברים כ) וְהָיָה כְּקָרָבְכֶם אֶל הַמִּלְחָמָה וְנִגַּשׁ הַכֹּהֵן, זֶה כֹּהֵן מְשׁוּחַ מִלְחָמָה, וְדִבֶּר אֶל הָעָם, בִּלְשׁוֹן הַקֹּדֶשׁ. וְאָמַר אֲלֵיהֶם (שם) שְׁמַע יִשְׂרָאֵל אַתֶּם קְרֵבִים הַיּוֹם לַמִּלְחָמָה עַל אֹיְבֵיכֶם, וְלֹא עַל אֲחֵיכֶם, לֹא יְהוּדָה עַל שִׁמְעוֹן, וְלֹא שִׁמְעוֹן עַל בִּנְיָמִין, שֶׁאִם תִּפְּלוּ בְיָדָם יְרַחֲמוּ עֲלֵיכֶם, כְּמָה שֶׁנֶּאֱמַר (דה"ב כח) וַיָּקֻמוּ הָאֲנָשִׁים אֲשֶׁר נִקְּבוּ בְשֵׁמוֹת וַיַּחֲזִיקוּ בַשִּׁבְיָה וְכָל מַעֲרֻמֵּיהֶם הִלְבִּישׁוּ מִן הַשָּׁלָל וַיַּלְבִּשֻׁם וַיַּנְעִלּוּם וַיַּאֲכִלוּם וַיַּשְׁקוּם וַיְסֻכוּם וַיְנַהֲלוּם בַּחֲמֹרִים לְכָל כּוֹשֵׁל וַיְבִיאוּם יְרֵחוֹ עִיר הַתְּמָרִים אֵצֶל אֲחֵיהֶם וַיָּשׁוּבוּ שֹׁמְרוֹן. עַל אוֹיְבֵיכֶם אַתֶּם הוֹלְכִים, שֶׁאִם תִּפְּלוּ בְיָדָם אֵין מְרַחֲמִין עֲלֵיכֶם. אַל יֵרַךְ לְבַבְכֶם אַל תִּירְאוּ וְאַל תַּחְפְּזוּ וְגוֹ' (דברים כ). אַל יֵרַךְ לְבַבְכֶם, מִפְּנֵי צָהֳלַת סוּסִים וְצִחְצוּחַ חֲרָבוֹת. אַל תִּירְאוּ, מִפְּנֵי הֲגָפַת תְּרִיסִין וְשִׁפְעַת הַקַּלְגַּסִּין. אַל תַּחְפְּזוּ, מִקּוֹל קְרָנוֹת. אַל תַּעַרְצוּ, מִפְּנֵי קוֹל צְוָחוֹת. כִּי ה' אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם, הֵן בָּאִין בְּנִצְחוֹנוֹ שֶׁל בָּשָׂר וָדָם, וְאַתֶּם בָּאִים בְּנִצְחוֹנוֹ שֶׁל מָקוֹם. פְּלִשְׁתִּים בָּאוּ בְנִצְחוֹנוֹ שֶׁל גָּלְיָת, מֶה הָיָה סוֹפוֹ, לְסוֹף נָפַל בַּחֶרֶב וְנָפְלוּ עִמּוֹ. בְּנֵי עַמּוֹן בָּאוּ בְנִצְחוֹנוֹ שֶׁל שׁוֹבַךְ, מֶה הָיָה סוֹפוֹ, לְסוֹף נָפַל בַּחֶרֶב וְנָפְלוּ עִמּוֹ. וְאַתֶּם אִי אַתֶּם כֵּן. כִּי ה' אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם וְגוֹ', זֶה מַחֲנֵה הָאָרוֹן: 
+
+וְדִבְּרוּ הַשֹּׁטְרִים אֶל הָעָם לֵאמֹר מִי הָאִישׁ אֲשֶׁר בָּנָה בַיִת חָדָשׁ וְלֹא חֲנָכוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ וְגוֹ' (שם). אֶחָד הַבּוֹנֶה בֵית הַתֶּבֶן, בֵּית הַבָּקָר, בֵּית הָעֵצִים, בֵּית הָאוֹצָרוֹת. אֶחָד הַבּוֹנֶה, וְאֶחָד הַלּוֹקֵחַ, וְאֶחָד הַיּוֹרֵשׁ, וְאֶחָד שֶׁנִּתַּן לוֹ מַתָּנָה. וּמִי הָאִישׁ אֲשֶׁר נָטַע כֶּרֶם וְלֹא חִלְּלוֹ וְגוֹ' (שם). אֶחָד הַנּוֹטֵעַ הַכֶּרֶם וְאֶחָד הַנּוֹטֵעַ חֲמִשָּׁה אִילָנֵי מַאֲכָל, וַאֲפִלּוּ מֵחֲמֵשֶׁת מִינִין. אֶחָד הַנּוֹטֵעַ, וְאֶחָד הַמַּבְרִיךְ, וְאֶחָד הַמַּרְכִּיב, וְאֶחָד הַלּוֹקֵחַ, וְאֶחָד הַיּוֹרֵשׁ, וְאֶחָד שֶׁנִּתַּן לוֹ מַתָּנָה. וּמִי הָאִישׁ אֲשֶׁר אֵרַשׂ אִשָּׁה וְגוֹ' (שם). אֶחָד הַמְאָרֵס אֶת הַבְּתוּלָה, וְאֶחָד הַמְאָרֵס אֶת הָאַלְמָנָה, אֲפִלּוּ שׁוֹמֶרֶת יָבָם, וַאֲפִלּוּ שָׁמַע שֶׁמֵּת אָחִיו בַּמִּלְחָמָה, חוֹזֵר וּבָא לוֹ. כֹּל אֵלּוּ שׁוֹמְעִין דִּבְרֵי כֹהֵן מֵעֶרְכֵי מִלְחָמָה וְחוֹזְרִין, וּמְסַפְּקִין מַיִם וּמָזוֹן וּמְתַקְּנִין אֶת הַדְּרָכִים: 
+
+וְאֵלּוּ שֶׁאֵינָן חוֹזְרִין. הַבּוֹנֶה בֵית שַׁעַר, אַכְסַדְרָה, מִרְפֶּסֶת. הַנּוֹטֵעַ אַרְבָּעָה אִילָנֵי מַאֲכָל, וַחֲמִשָּׁה אִילָנֵי סְרָק. הַמַּחֲזִיר אֶת גְּרוּשָׁתוֹ. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, לֹא הָיָה חוֹזֵר. רַבִּי יְהוּדָה אוֹמֵר, אַף הַבּוֹנֶה בַיִת עַל מְכוֹנוֹ, לֹא הָיָה חוֹזֵר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הַבּוֹנֶה בֵית לְבֵנִים בַּשָּׁרוֹן, לֹא הָיָה חוֹזֵר: 
+
+וְאֵלּוּ שֶׁאֵין זָזִין מִמְּקוֹמָן. בָּנָה בַיִת וַחֲנָכוֹ, נָטַע כֶּרֶם וְחִלְּלוֹ, הַנּוֹשֵׂא אֶת אֲרוּסָתוֹ, הַכּוֹנֵס אֶת יְבִמְתּוֹ, שֶׁנֶּאֱמַר (דברים כד), נָקִי יִהְיֶה לְבֵיתוֹ שָׁנָה אֶחָת. לְבֵיתוֹ, זֶה בֵּיתוֹ. יִהְיֶה, זֶה כַּרְמוֹ. וְשִׂמַּח אֶת אִשְׁתּוֹ, זוֹ אִשְׁתּוֹ. אֲשֶׁר לָקָח, לְהָבִיא אֶת יְבִמְתּוֹ. אֵינָן מַסְפִּיקִין מַיִם וּמָזוֹן וְאֵינָן מְתַקְּנִין אֶת הַדְּרָכִים: 
+
+(שם כ) וְיָסְפוּ הַשֹּׁטְרִים לְדַבֵּר אֶל הָעָם וְאָמְרוּ מִי הָאִישׁ הַיָּרֵא וְרַךְ הַלֵּבָב יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ. רַבִּי עֲקִיבָא אוֹמֵר, הַיָּרֵא וְרַךְ הַלֵּבָב, כְּמַשְׁמָעוֹ, שֶׁאֵינוֹ יָכוֹל לַעֲמֹד בְּקִשְׁרֵי הַמִּלְחָמָה וְלִרְאוֹת חֶרֶב שְׁלוּפָה. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, הַיָּרֵא וְרַךְ הַלֵּבָב זֶהוּ הַמִּתְיָרֵא מִן הָעֲבֵרוֹת שֶׁבְּיָדוֹ, לְפִיכָךְ תָּלְתָה לוֹ הַתּוֹרָה אֶת כָּל אֵלּוּ, שֶׁיַּחֲזֹר בִּגְלָלָן. רַבִּי יוֹסֵי אוֹמֵר, אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, הֲרֵי הוּא הַיָּרֵא וְרַךְ הַלֵּבָב: 
+
+(שם) וְהָיָה כְּכַלֹּת הַשֹּׁטְרִים לְדַבֵּר אֶל הָעָם וּפָקְדוּ שָׂרֵי צְבָאוֹת בְּרֹאשׁ הָעָם, וּבַעֲקֵבוֹ שֶׁל עָם. מַעֲמִידִין זְקִיפִין לִפְנֵיהֶם, וַאֲחֵרִים מֵאֲחוֹרֵיהֶם, וְכַשִּׁילִין שֶׁל בַּרְזֶל בִּידֵיהֶן, וְכָל הַמְבַקֵּשׁ לַחֲזֹר, הָרְשׁוּת בְּיָדוֹ לְקַפֵּחַ אֶת שׁוֹקָיו, שֶׁתְּחִלַּת נִיסָה נְפִילָה, שֶׁנֶּאֱמַר (שמואל א ד) נָס יִשְׂרָאֵל לִפְנֵי פְלִשְׁתִּים וְגַם מַגֵּפָה גְדוֹלָה הָיְתָה בָעָם, וּלְהַלָּן הוּא אוֹמֵר (שם לא) וַיָּנֻסוּ אַנְשֵׁי יִשְׂרָאֵל מִפְּנֵי פְלִשְׁתִּים וַיִּפְּלוּ חֲלָלִים וְגוֹ': 
+
+בַּמֶּה דְבָרִים אֲמוּרִים, בְּמִלְחֶמֶת הָרְשׁוּת. אֲבָל בְּמִלְחֶמֶת מִצְוָה, הַכֹּל יוֹצְאִין, אֲפִלּוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ. אָמַר רַבִּי יְהוּדָה, בַּמֶּה דְבָרִים אֲמוּרִים, בְּמִלְחֶמֶת מִצְוָה. אֲבָל בְּמִלְחֶמֶת חוֹבָה, הַכֹּל יוֹצְאִין, אֲפִלּוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ: 
+
+
+Chapter 9
+
+עֶגְלָה עֲרוּפָה, בִּלְשׁוֹן הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (דברים כא) כִּי יִמָּצֵא חָלָל בָּאֲדָמָה וְגוֹ' וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ, שְׁלשָׁה מִבֵּית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם הָיוּ יוֹצְאִין. רַבִּי יְהוּדָה אוֹמֵר חֲמִשָּׁה, שֶׁנֶּאֱמַר זְקֵנֶיךָ, שְׁנַיִם, וְשֹׁפְטֶיךָ, שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל, מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד: 
+
+נִמְצָא טָמוּן בְּגַל, אוֹ תָלוּי בְּאִילָן, אוֹ צָף עַל פְּנֵי הַמַּיִם, לֹא הָיוּ עוֹרְפִין, שֶׁנֶּאֱמַר (שם) בָּאֲדָמָה, וְלֹא טָמוּן בְּגַל. נֹפֵל, וְלֹא תָלוּי בְּאִילָן. בַּשָּׂדֶה, וְלֹא צָף עַל פְּנֵי הַמָּיִם. נִמְצָא סָמוּךְ לַסְּפָר, אוֹ לְעִיר שֶׁרֻבָּהּ נָכְרִים, אוֹ לְעִיר שֶׁאֵין בָּהּ בֵּית דִּין, לֹא הָיוּ עוֹרְפִין. אֵין מוֹדְדִין אֶלָּא מֵעִיר שֶׁיֵּשׁ בָּהּ בֵּית דִּין. נִמְצָא מְכֻוָּן בֵּין שְׁתֵּי עֲיָרוֹת, שְׁתֵּיהֶן מְבִיאוֹת שְׁתֵּי עֲגָלוֹת, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וְאֵין יְרוּשָׁלַיִם מְבִיאָה עֶגְלָה עֲרוּפָה: 
+
+נִמְצָא רֹאשׁוֹ בְּמָקוֹם אֶחָד וְגוּפוֹ בְּמָקוֹם אַחֵר, מוֹלִיכִין הָרֹאשׁ אֵצֶל הַגּוּף, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי עֲקִיבָא אוֹמֵר, הַגּוּף אֵצֶל הָרֹאשׁ: 
+
+מֵאַיִן הָיוּ מוֹדְדִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מִטִּבּוּרוֹ. רַבִּי עֲקִיבָא אוֹמֵר, מֵחָטְמוֹ. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, מִמְּקוֹם שֶׁנַּעֲשֶׂה חָלָל, מִצַּוָּארוֹ: 
+
+נִפְטְרוּ זִקְנֵי יְרוּשָׁלַיִם וְהָלְכוּ לָהֶן. זִקְנֵי אוֹתָהּ הָעִיר מְבִיאִין עֶגְלַת בָּקָר אֲשֶׁר לֹא עֻבַּד בָּהּ אֲשֶׁר לֹא מָשְׁכָה בְּעֹל (שם), וְאֵין הַמּוּם פּוֹסֵל בָּהּ, וּמוֹרִידִין אוֹתָהּ לְנַחַל אֵיתָן. וְאֵיתָן כְּמַשְׁמָעוֹ, קָשֶׁה. אַף עַל פִּי שֶׁאֵינוֹ אֵיתָן, כָּשֵׁר. וְעוֹרְפִין אוֹתָהּ בְּקוֹפִיץ מֵאֲחוֹרֶיהָ. וּמְקוֹמָהּ אָסוּר מִלִּזְרֹעַ וּמִלַּעֲבֹד, וּמֻתָּר לִסְרֹק שָׁם פִּשְׁתָּן וּלְנַקֵּר שָׁם אֲבָנִים: 
+
+זִקְנֵי אוֹתָהּ הָעִיר רוֹחֲצִין אֶת יְדֵיהֶן בַּמַּיִם בִּמְקוֹם עֲרִיפָה שֶׁל עֶגְלָה, וְאוֹמְרִים, (שם) יָדֵינוּ לֹא שָׁפְכֻה אֶת הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ. וְכִי עַל דַּעְתֵּנוּ עָלְתָה, שֶׁזִּקְנֵי בֵית דִּין שׁוֹפְכֵי דָמִים הֵן, אֶלָּא שֶׁלֹּא בָא לְיָדֵינוּ וּפְטַרְנוּהוּ בְלֹא מָזוֹן, וְלֹא רְאִינוּהוּ וְהִנַּחְנוּהוּ בְלֹא לְוָיָה. וְהַכֹּהֲנִים אוֹמְרִים, (שם) כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר פָּדִיתָ ה' וְאַל תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל. לֹא הָיוּ צְרִיכִים לוֹמַר (שם) וְנִכַּפֵּר לָהֶם הַדָּם, אֶלָּא רוּחַ הַקֹּדֶשׁ מְבַשַּׂרְתָּן, אֵימָתַי שֶׁתַּעֲשׂוּ כָּכָה, הַדָּם מִתְכַּפֵּר לָהֶם: 
+
+נִמְצָא הַהוֹרֵג עַד שֶׁלֹּא נֶעֶרְפָה הָעֶגְלָה, תֵּצֵא וְתִרְעֶה בָעֵדֶר. מִשֶּׁנֶּעֶרְפָה הָעֶגְלָה, תִּקָּבֵר בִּמְקוֹמָהּ, שֶׁעַל סָפֵק בָּאתָה מִתְּחִלָּתָהּ, כִּפְּרָה סְפֵקָהּ וְהָלְכָה לָהּ. נֶעֶרְפָה הָעֶגְלָה וְאַחַר כָּךְ נִמְצָא הַהוֹרֵג, הֲרֵי זֶה יֵהָרֵג: 
+
+עֵד אֶחָד אוֹמֵר רָאִיתִי אֶת הַהוֹרֵג, וְעֵד אֶחָד אוֹמֵר לֹא רָאִיתָ, אִשָּׁה אוֹמֶרֶת רָאִיתִי וְאִשָּׁה אוֹמֶרֶת לֹא רָאִית, הָיוּ עוֹרְפִין. עֵד אֶחָד אוֹמֵר רָאִיתִי, וּשְׁנַיִם אוֹמְרִים לֹא רָאִיתָ, הָיוּ עוֹרְפִין. שְׁנַיִם אוֹמְרִים רָאִינוּ וְאֶחָד אוֹמֵר לָהֶן לֹא רְאִיתֶם, לֹא הָיוּ עוֹרְפִין: 
+
+מִשֶּׁרַבּוּ הָרַצְחָנִים, בָּטְלָה עֶגְלָה עֲרוּפָה, מִשֶּׁבָּא אֶלִיעֶזֶר בֶּן דִּינַאי, וּתְחִינָה בֶּן פְּרִישָׁה הָיָה נִקְרָא, חָזְרוּ לִקְרוֹתוֹ בֶּן הָרַצְחָן. מִשֶּׁרַבּוּ הַמְנָאֲפִים, פָּסְקוּ הַמַּיִם הַמָּרִים, וְרַבָּן יוֹחָנָן בֶּן זַכַּאי הִפְסִיקָן, שֶׁנֶּאֱמַר (הושע ד) לֹא אֶפְקוֹד עַל בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וְעַל כַּלּוֹתֵיכֶם כִּי תְנָאַפְנָה כִּי הֵם וְגוֹ'. מִשֶּׁמֵּת יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם, בָּטְלוּ הָאֶשְׁכּוֹלוֹת, שֶׁנֶּאֱמַר (מיכה ז) אֵין אֶשְׁכּוֹל לֶאֱכֹל בִּכּוּרָה אִוְּתָה נַפְשִׁי: 
+
+יוֹחָנָן כֹּהֵן גָּדוֹל הֶעֱבִיר הוֹדָיַת הַמַּעֲשֵׂר. אַף הוּא בִטֵּל אֶת הַמְעוֹרְרִין וְאֶת הַנּוֹקְפִין. עַד יָמָיו הָיָה פַטִּישׁ מַכֶּה בִירוּשָׁלַיִם. וּבְיָמָיו אֵין אָדָם צָרִיךְ לִשְׁאֹל עַל הַדְּמָאי: 
+
+מִשֶּׁבָּטְלָה סַנְהֶדְרִין, בָּטְלָה הַשִּׁיר מִבֵּית הַמִּשְׁתָּאוֹת, שֶׁנֶּאֱמַר (ישעיה כד) בַּשִּׁיר לֹא יִשְׁתּוּ יָיִן וְגוֹ': 
+
+מִשֶּׁמֵּתוּ נְבִיאִים הָרִאשׁוֹנִים, בָּטְלוּ אוּרִים וְתֻמִּים. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בָּטַל הַשָּׁמִיר וְנֹפֶת צוּפִים, וּפָסְקוּ אַנְשֵׁי אֲמָנָה, שֶׁנֶּאֱמַר (תהלים יב) הוֹשִׁיעָה ה' כִּי גָמַר חָסִיד וְגוֹ'. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, אֵין יוֹם שֶׁאֵין בּוֹ קְלָלָה, וְלֹא יָרַד הַטַּל לִבְרָכָה, וְנִטַּל טַעַם הַפֵּרוֹת. רַבִּי יוֹסֵי אוֹמֵר, אַף נִטַּל שֹׁמֶן הַפֵּרוֹת: 
+
+רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, הַטָּהֳרָה נָטְלָה אֶת הַטַּעַם וְאֶת הָרֵיחַ. הַמַּעַשְׂרוֹת נָטְלוּ אֶת שֹׁמֶן הַדָּגָן. וַחֲכָמִים אוֹמְרִים, הַזְּנוּת וְהַכְּשָׁפִים כִּלּוּ אֶת הַכֹּל: 
+
+בַּפֻּלְמוֹס שֶׁל אַסְפַּסְיָנוּס גָּזְרוּ עַל עַטְרוֹת חֲתָנִים, וְעַל הָאֵרוּס. בַּפֻּלְמוֹס שֶׁל טִיטוּס גָּזְרוּ עַל עַטְרוֹת כַּלּוֹת, וְשֶׁלֹא יְלַמֵּד אָדָם אֶת בְּנוֹ יְוָנִית. בַּפֻּלְמוֹס הָאַחֲרוֹן גָּזְרוּ שֶׁלֹּא תֵצֵא הַכַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר, וְרַבּוֹתֵינוּ הִתִּירוּ שֶׁתֵּצֵא הַכַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר: 
+
+מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן: 
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Sotah/Hebrew/merged.txt b/txt/Mishnah/Seder Nashim/Mishnah Sotah/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..97ac7119f6aece2b21b3a195b39c5aee3ae498d0
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@@ -0,0 +1,171 @@
+Mishnah Sotah
+משנה סוטה
+merged
+https://www.sefaria.org/Mishnah_Sotah
+This file contains merged sections from the following text versions:
+-Torat Emet 357
+-http://www.toratemetfreeware.com/index.html?downloads
+
+משנה סוטה
+
+
+
+Chapter 1
+
+הַמְקַנֵּא לְאִשְׁתּוֹ, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְקַנֵּא לָהּ עַל פִּי שְׁנַיִם, וּמַשְׁקָהּ עַל פִּי עֵד אֶחָד אוֹ עַל פִּי עַצְמוֹ. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, מְקַנֵּא לָהּ עַל פִּי שְׁנַיִם וּמַשְׁקָהּ עַל פִּי שְׁנָיִם: 
+
+כֵּיצַד מְקַנֵּא לָהּ. אָמַר לָהּ בִּפְנֵי שְׁנַיִם, אַל תְּדַבְּרִי עִם אִישׁ פְּלוֹנִי, וְדִבְּרָה עִמּוֹ, עֲדַיִן הִיא מֻתֶּרֶת לְבֵיתָהּ וּמֻתֶּרֶת לֶאֱכֹל בַּתְּרוּמָה. נִכְנְסָה עִמּוֹ לְבֵית הַסֵּתֶר וְשָׁהֲתָה עִמּוֹ כְדֵי טֻמְאָה, אֲסוּרָה לְבֵיתָהּ וַאֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה. וְאִם מֵת, חוֹלֶצֶת וְלֹא מִתְיַבָּמֶת: 
+
+וְאֵלּוּ אֲסוּרוֹת מִלֶּאֱכֹל בַּתְּרוּמָה, הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, וְשֶׁבָּאוּ עֵדִים שֶׁהִיא טְמֵאָה, וְהָאוֹמֶרֶת אֵינִי שׁוֹתָה, וְשֶׁבַּעְלָהּ אֵינוֹ רוֹצֶה לְהַשְׁקוֹתָהּ, וְשֶׁבַּעְלָהּ בָּא עָלֶיהָ בַדֶּרֶךְ. כֵּיצַד עוֹשֶׂה לָהּ, מוֹלִיכָהּ לְבֵית דִּין שֶׁבְּאוֹתוֹ מָקוֹם, וּמוֹסְרִין לוֹ שְׁנֵי תַלְמִידֵי חֲכָמִים, שֶׁמָּא יָבֹא עָלֶיהָ בַּדֶּרֶךְ. רַבִּי יְהוּדָה אוֹמֵר, בַּעְלָהּ נֶאֱמָן עָלֶיהָ: 
+
+הָיוּ מַעֲלִין אוֹתָהּ לְבֵית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם, וּמְאַיְּמִין עָלֶיהָ כְדֶרֶךְ שֶׁמְּאַיְּמִין עַל עֵדֵי נְפָשׁוֹת. וְאוֹמְרִים לָהּ, בִּתִּי, הַרְבֵּה יַיִן עוֹשֶׂה, הַרְבֵּה שְׂחוֹק עוֹשֶׂה, הַרְבֵּה יַלְדוּת עוֹשָׂה, הַרְבֵּה שְׁכֵנִים הָרָעִים עוֹשִׂים. עֲשִׂי לִשְׁמוֹ הַגָּדוֹל שֶׁנִּכְתַּב בִּקְדֻשָּׁה, שֶׁלֹּא יִמָּחֶה עַל הַמָּיִם. וְאוֹמְרִים לְפָנֶיהָ דְּבָרִים שֶׁאֵינָהּ כְּדַאי לְשׁוֹמְעָן, הִיא וְכָל מִשְׁפַּחַת בֵּית אָבִיהָ: 
+
+אִם אָמְרָה טְמֵאָה אָנִי, שׁוֹבֶרֶת כְּתֻבָּתָהּ וְיוֹצֵאת. וְאִם אָמְרָה טְהוֹרָה אָנִי, מַעֲלִין אוֹתָהּ לְשַׁעַר הַמִּזְרָח שֶׁעַל פֶּתַח שַׁעַר נִקָּנוֹר, שֶׁשָּׁם מַשְׁקִין אֶת הַסּוֹטוֹת, וּמְטַהֲרִין אֶת הַיּוֹלְדוֹת, וּמְטַהֲרִין אֶת הַמְּצֹרָעִים. וְכֹהֵן אוֹחֵז בִּבְגָדֶיהָ, אִם נִקְרְעוּ נִקְרָעוּ, אִם נִפְרְמוּ נִפְרָמוּ, עַד שֶׁהוּא מְגַלֶּה אֶת לִבָּהּ, וְסוֹתֵר אֶת שְׂעָרָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה לִבָּהּ נָאֶה, לֹא הָיָה מְגַלֵּהוּ. וְאִם הָיָה שְׂעָרָהּ נָאֶה, לֹא הָיָה סוֹתְרוֹ: 
+
+הָיְתָה מִתְכַּסָּה בִלְבָנִים, מְכַסָּהּ בִּשְׁחוֹרִים. הָיוּ עָלֶיהָ כְלֵי זָהָב וְקַטְלָיאוֹת, נְזָמִים וְטַבָּעוֹת, מַעֲבִירִים מִמֶּנָּה כְּדֵי לְנַוְּלָהּ. וְאַחַר כָּךְ מֵבִיא חֶבֶל מִצְרִי וְקוֹשְׁרוֹ לְמַעְלָה מִדַּדֶּיהָ. וְכָל הָרוֹצֶה לִרְאוֹת בָּא לִרְאוֹת, חוּץ מֵעֲבָדֶיהָ וְשִׁפְחוֹתֶיהָ, מִפְּנֵי שֶׁלִּבָּהּ גַּס בָּהֶן. וְכָל הַנָּשִׁים מֻתָּרוֹת לִרְאוֹתָהּ, שֶׁנֶּאֱמַר (יחזקאל כג) וְנִוַּסְּרוּ כָּל הַנָּשִׁים וְלֹא תַעֲשֶׂינָה כְּזִמַּתְכֶנָה: 
+
+בַּמִדָּה שֶׁאָדָם מוֹדֵד, בָּהּ מוֹדְדִין לוֹ. הִיא קִשְּׁטָה אֶת עַצְמָהּ לַעֲבֵרָה, הַמָּקוֹם נִוְּלָהּ. הִיא גִלְּתָה אֶת עַצְמָהּ לַעֲבֵרָה, הַמָּקוֹם גִּלָּה עָלֶיהָ. בַּיָּרֵךְ הִתְחִילָה בָעֲבֵרָה תְחִלָּה וְאַחַר כָּךְ הַבֶּטֶן, לְפִיכָךְ תִּלְקֶה הַיָּרֵךְ תְּחִלָּה וְאַחַר כָּךְ הַבֶּטֶן. וּשְׁאָר כָּל הַגּוּף לֹא פָלֵט: 
+
+שִׁמְשׁוֹן הָלַךְ אַחַר עֵינָיו, לְפִיכָךְ נִקְּרוּ פְלִשְׁתִּים אֶת עֵינָיו, שֶׁנֶּאֱמַר (שופטים טז) וַיֹּאחֲזוּהוּ פְלִשְׁתִּים וַיְנַקְּרוּ אֶת עֵינָיו. אַבְשָׁלוֹם נִתְגָּאָה בִשְׂעָרוֹ, לְפִיכָךְ נִתְלָה בִשְׂעָרוֹ. וּלְפִי שֶׁבָּא עַל עֶשֶׂר פִּילַגְשֵׁי אָבִיו, לְפִיכָךְ נִתְּנוּ בוֹ עֶשֶׂר לוֹנְבִיּוֹת, שֶׁנֶּאֱמַר (שמואל ב יח) וַיָּסֹבּוּ עֲשָׂרָה אֲנָשִׁים נֹשְׂאֵי כְּלֵי יוֹאָב. וּלְפִי שֶׁגָּנַב שְׁלשָׁה לְבָבוֹת, לֵב אָבִיו, וְלֵב בֵּית דִּין, וְלֵב יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שם טו) וַיְגַנֵּב אַבְשָׁלוֹם אֶת לֵב אַנְשֵׁי יִשְׂרָאֵל, לְפִיכָךְ נִתְקְעוּ בוֹ שְׁלשָׁה שְׁבָטִים, שֶׁנֶּאֱמַר (שם יח) וַיִּקַּח שְׁלשָׁה שְׁבָטִים בְּכַפּוֹ וַיִּתְקָעֵם בְּלֵב אַבְשָׁלוֹם: 
+
+וְכֵן לְעִנְיַן הַטּוֹבָה. מִרְיָם הִמְתִּינָה לְמשֶׁה שָׁעָה אַחַת, שֶׁנֶּאֱמַר (שמות ב) וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק, לְפִיכָךְ נִתְעַכְּבוּ לָהּ יִשְׂרָאֵל שִׁבְעָה יָמִים בַּמִּדְבָּר, שֶׁנֶּאֱמַר (במדבר יב) וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם. יוֹסֵף זָכָה לִקְבֹּר אֶת אָבִיו, וְאֵין בְּאֶחָיו גָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר (בראשית נ) וַיַּעַל יוֹסֵף לִקְבֹּר אֶת אָבִיו, וַיַּעַל עִמּוֹ גַּם רֶכֶב גַּם פָּרָשִׁים. מִי לָנוּ גָדוֹל מִיּוֹסֵף, שֶׁלֹּא נִתְעַסֵּק בּוֹ אֶלָּא משֶׁה. משֶׁה זָכָה בְעַצְמוֹת יוֹסֵף, וְאֵין בְּיִשְׂרָאֵל גָּדוֹל מִמֶּנּוּ, שֶׁנֶּאֱמַר (שמות יג) וַיִּקַּח משֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ. מִי גָדוֹל מִמּשֶׁה, שֶׁלֹּא נִתְעַסֵּק בּוֹ אֶלָּא הַמָּקוֹם, שֶׁנֶּאֱמַר (דברים לד) וַיִּקְבֹּר אֹתוֹ בַגַּיְא. לֹא עַל משֶׁה בִלְבַד אָמְרוּ, אֶלָּא עַל כָּל הַצַּדִּיקִים, שֶׁנֶּאֱמַר (ישעיה נח) וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד ה' יַאַסְפֶךָ: 
+
+
+Chapter 2
+
+הָיָה מֵבִיא אֶת מִנְחָתָהּ בְּתוֹךְ כְּפִיפָה מִצְרִית וְנוֹתְנָהּ עַל יָדֶיהָ כְּדֵי לְיַגְּעָהּ. כָּל הַמְּנָחוֹת תְּחִלָּתָן וְסוֹפָן בִּכְלִי שָׁרֵת, וְזוֹ תְּחִלָּתָהּ בִּכְפִיפָה מִצְרִית וְסוֹפָהּ בִּכְלִי שָׁרֵת. כָּל הַמְּנָחוֹת טְעוּנוֹת שֶׁמֶן וּלְבֹנָה, וְזוֹ אֵינָהּ טְעוּנָה לֹא שֶׁמֶן וְלֹא לְבֹנָה. כָּל הַמְּנָחוֹת בָּאוֹת מִן הַחִטִּין, וְזוֹ בָאָה מִן הַשְּׂעוֹרִין. מִנְחַת הָעֹמֶר אַף עַל פִּי שֶׁבָּאָה מִן הַשְּׂעוֹרִין הִיא הָיְתָה בָאָה גֶרֶשׂ, וְזוֹ בָאָה קֶמַח. רַבָּן גַּמְלִיאֵל אוֹמֵר, כְּשֵׁם שֶׁמַּעֲשֶׂיהָ מַעֲשֵׂה בְהֵמָה, כָּךְ קָרְבָּנָהּ מַאֲכַל בְּהֵמָה: 
+
+הָיָה מֵבִיא פְיָלִי שֶׁל חֶרֶס חֲדָשָׁה, וְנוֹתֵן לְתוֹכָהּ חֲצִי לֹג מַיִם מִן הַכִּיּוֹר. רַבִּי יְהוּדָה אוֹמֵר, רְבִיעִית. כְּשֵׁם שֶׁמְּמַעֵט בַּכְּתָב, כָּךְ מְמַעֵט בַּמָּיִם. נִכְנַס לַהֵיכָל וּפָנָה לִימִינוֹ, וּמָקוֹם הָיָה שָׁם אַמָּה עַל אַמָּה, וְטַבְלָא שֶׁל שַׁיִשׁ, וְטַבַּעַת הָיְתָה קְבוּעָה בָהּ. וּכְשֶׁהוּא מַגְבִּיהָהּ, נוֹטֵל עָפָר מִתַּחְתֶּיהָ וְנוֹתֵן כְּדֵי שֶׁיֵּרָאֶה עַל הַמַּיִם, שֶׁנֶּאֱמַר (במדבר ה) וּמִן הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל הַמָּיִם: 
+
+בָּא לוֹ לִכְתֹּב אֶת הַמְּגִלָּה, מֵאֵיזֶה מָקוֹם הוּא כוֹתֵב, (במדבר ה) מֵאִם לֹא שָׁכַב אִישׁ וְגוֹ', וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְגוֹ'. וְאֵינוֹ כוֹתֵב וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה וְגוֹ'. וְכוֹתֵב יִתֵּן ה' אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה וְגוֹ', וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ. וְאֵינוֹ כוֹתֵב וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן. רַבִּי יוֹסֵי אוֹמֵר, לֹא הָיָה מַפְסִיק. רַבִּי יְהוּדָה אוֹמֵר, כָּל עַצְמוֹ אֵינוֹ כוֹתֵב, אֶלָּא יִתֵּן ה' אוֹתָךְ לְאָלָה וְלִשְׁבֻעָה וְגוֹ' וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה בְּמֵעַיִךְ וְגוֹ'. וְאֵינוֹ כוֹתֵב וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן: 
+
+אֵינוֹ כוֹתֵב לֹא עַל הַלּוּחַ וְלֹא עַל הַנְּיָר וְלֹא עַל הַדִּפְתְּרָא, אֶלָּא עַל הַמְּגִלָּה, שֶׁנֶּאֱמַר (שם) בַּסֵּפֶר. וְאֵינוֹ כוֹתֵב לֹא בְקוֹמוֹס וְלֹא בְקַנְקַנְתּוֹם וְלֹא בְכָל דָּבָר שֶׁרוֹשֵׁם, אֶלָּא בִדְיוֹ, שֶׁנֶּאֱמַר (שם) וּמָחָה, כְּתָב שֶׁיָּכוֹל לְהִמָּחֵק: 
+
+עַל מַה הִיא אוֹמֶרֶת אָמֵן אָמֵן. אָמֵן עַל הָאָלָה, אָמֵן עַל הַשְּׁבוּעָה. אָמֵן מֵאִישׁ זֶה, אָמֵן מֵאִישׁ אַחֵר. אָמֵן שֶׁלֹּא שָׂטִיתִי אֲרוּסָה וּנְשׂוּאָה וְשׁוֹמֶרֶת יָבָם וּכְנוּסָה, אָמֵן שֶׁלֹּא נִטְמֵאתִי. וְאִם נִטְמֵאתִי, יָבֹאוּ בִי. רַבִּי מֵאִיר אוֹמֵר, אָמֵן שֶׁלֹּא נִטְמֵאתִי, אָמֵן שֶׁלֹּא אֶטָּמֵא: 
+
+הַכֹּל שָׁוִין שֶׁאֵינוֹ מַתְנֶה עִמָּהּ לֹא עַל קֹדֶם שֶׁתִּתְאָרֵס וְלֹא עַל מֵאַחַר שֶׁתִּתְגָּרֵשׁ. נִסְתְּרָה לְאַחֵר וְנִטְמֵאת וְאַחַר כָּךְ הֶחֱזִירָהּ, לֹא הָיָה מַתְנֶה עִמָּהּ. זֶה הַכְּלָל, כֹּל שֶׁתִּבָּעֵל וְלֹא הָיְתָה אֲסוּרָה לוֹ, לֹא הָיָה מַתְנֶה עִמָּהּ: 
+
+
+Chapter 3
+
+הָיָה נוֹטֵל אֶת מִנְחָתָהּ מִתּוֹךְ כְּפִיפָה מִצְרִית וְנוֹתְנָהּ לְתוֹךְ כְּלִי שָׁרֵת, וְנוֹתְנָהּ עַל יָדָהּ. וְכֹהֵן מֵנִיחַ יָדוֹ מִתַּחְתֶּיהָ וּמְנִיפָהּ: 
+
+הֵנִיף וְהִגִּישׁ, קָמַץ וְהִקְטִיר, וְהַשְּׁאָר נֶאֱכָל לַכֹּהֲנִים. הָיָה מַשְׁקָהּ וְאַחַר כָּךְ מַקְרִיב אֶת מִנְחָתָהּ. רַבִּי שִׁמְעוֹן אוֹמֵר, מַקְרִיב אֶת מִנְחָתָהּ וְאַחַר כָּךְ הָיָה מַשְׁקָהּ, שֶׁנֶּאֱמַר (במדבר ה) וְאַחַר יַשְׁקֶה אֶת הָאִשָּׁה אֶת הַמָּיִם. אִם הִשְׁקָהּ וְאַחַר כָּךְ הִקְרִיב אֶת מִנְחָתָהּ, כְּשֵׁרָה: 
+
+עַד שֶׁלֹּא נִמְחֲקָה הַמְּגִלָּה אָמְרָה אֵינִי שׁוֹתָה, מְגִלָּתָהּ נִגְנֶזֶת, וּמִנְחָתָהּ מִתְפַּזֶּרֶת עַל הַדָּשֶׁן. וְאֵין מְגִלָּתָהּ כְּשֵׁרָה לְהַשְׁקוֹת בָּהּ סוֹטָה אַחֶרֶת. נִמְחֲקָה הַמְּגִלָּה וְאָמְרָה טְמֵאָה אָנִי, הַמַּיִם נִשְׁפָּכִין וּמִנְחָתָהּ מִתְפַּזֶּרֶת עַל הַדָּשֶׁן. נִמְחֲקָה הַמְּגִלָּה וְאָמְרָה אֵינִי שׁוֹתָה, מְעַרְעֲרִים אוֹתָהּ וּמַשְׁקִין אוֹתָהּ בְּעַל כָּרְחָהּ: 
+
+אֵינָהּ מַסְפֶּקֶת לִשְׁתּוֹת עַד שֶׁפָּנֶיהָ מוֹרִיקוֹת וְעֵינֶיהָ בּוֹלְטוֹת וְהִיא מִתְמַלֵּאת גִּידִין, וְהֵם אוֹמְרִים הוֹצִיאוּהָ הוֹצִיאוּהָ, שֶׁלֹּא תְטַמֵּא הָעֲזָרָה. אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים. מִכָּאן אוֹמֵר בֶּן עַזַּאי, חַיָּב אָדָם לְלַמֵּד אֶת בִּתּוֹ תוֹרָה, שֶׁאִם תִּשְׁתֶּה, תֵּדַע שֶׁהַזְּכוּת תּוֹלָה לָהּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כָּל הַמְלַמֵּד אֶת בִּתּוֹ תוֹרָה, כְּאִלּוּ מְלַמְּדָהּ תִּפְלוּת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, רוֹצָה אִשָּׁה בְקַב וְתִפְלוּת מִתִּשְׁעָה קַבִּין וּפְרִישׁוּת. הוּא הָיָה אוֹמֵר, חָסִיד שׁוֹטֶה, וְרָשָׁע עָרוּם, וְאִשָּׁה פְרוּשָׁה, וּמַכּוֹת פְּרוּשִׁין, הֲרֵי אֵלּוּ מְכַלֵּי עוֹלָם: 
+
+רַבִּי שִׁמְעוֹן אוֹמֵר, אֵין זְכוּת תּוֹלָה בַמַּיִם הַמָּרִים. וְאִם אַתָּה אוֹמֵר, הַזְּכוּת תּוֹלָה בַמַּיִם הַמְאָרְרִים, מַדְהֶה אַתָּה אֶת הַמַּיִם בִּפְנֵי כָל הַנָּשִׁים הַשּׁוֹתוֹת, וּמוֹצִיא אַתָּה שֵׁם רַע עַל הַטְּהוֹרוֹת שֶׁשָּׁתוּ, שֶׁאוֹמְרִים טְמֵאוֹת הֵן אֶלָּא שֶׁתָּלְתָה לָהֶן זְכוּת. רַבִּי אוֹמֵר, הַזְּכוּת תּוֹלָה בַמַּיִם הַמְאָרְרִים, וְאֵינָהּ יוֹלֶדֶת וְאֵינָהּ מַשְׁבַּחַת, אֶלָּא מִתְנַוְּנָה וְהוֹלֶכֶת, לְסוֹף הִיא מֵתָה בְּאוֹתָהּ מִיתָה: 
+
+נִטְמֵאת מִנְחָתָהּ עַד שֶׁלֹּא קָדְשָׁה בַכְּלִי, הֲרֵי הִיא כְּכָל הַמְּנָחוֹת וְתִפָּדֶה, וְאִם מִשֶּׁקָּדְשָׁה בַכְּלִי, הֲרֵי הִיא כְּכָל הַמְּנָחוֹת וְתִשָּׂרֵף. וְאֵלּוּ שֶׁמִּנְחוֹתֵיהֶן נִשְׂרָפוֹת, הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, וְשֶׁבָּאוּ לָהּ עֵדִים שֶׁהִיא טְמֵאָה, וְהָאוֹמֶרֶת אֵינִי שׁוֹתָה, וְשֶׁבַּעְלָהּ אֵינוֹ רוֹצֶה לְהַשְׁקוֹתָהּ, וְשֶׁבַּעְלָהּ בָּא עָלֶיהָ בַדֶּרֶךְ. וְכָל הַנְּשׂוּאוֹת לְכֹהֲנִים, מִנְחוֹתֵיהֶן נִשְׂרָפוֹת: 
+
+בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לְכֹהֵן, מִנְחָתָהּ נִשְׂרֶפֶת. וְכֹהֶנֶת שֶׁנִּשֵּׂאת לְיִשְׂרָאֵל, מִנְחָתָהּ נֶאֱכֶלֶת. מַה בֵּין כֹּהֵן לְכֹהֶנֶת, מִנְחַת כֹּהֶנֶת נֶאֱכֶלֶת, מִנְחַת כֹּהֵן אֵינָהּ נֶאֱכֶלֶת. כֹּהֶנֶת מִתְחַלֶּלֶת, וְכֹהֵן אֵין מִתְחַלֵּל. כֹּהֶנֶת מִטַּמְּאָה לְמֵתִים, וְאֵין כֹּהֵן מִטַּמֵּא לְמֵתִים. כֹּהֵן אוֹכֵל בְּקָדְשֵׁי קָדָשִׁים, וְאֵין כֹּהֶנֶת אוֹכֶלֶת בְּקָדְשֵׁי קָדָשִׁים: 
+
+מַה בֵּין אִישׁ לְאִשָּׁה. הָאִישׁ פּוֹרֵעַ וּפוֹרֵם, וְאֵין הָאִשָּׁה פוֹרַעַת וּפוֹרֶמֶת. הָאִישׁ מַדִּיר אֶת בְּנוֹ בְּנָזִיר, וְאֵין הָאִשָּׁה מַדֶּרֶת אֶת בְּנָהּ בְּנָזִיר. הָאִישׁ מְגַלֵּחַ עַל נְזִירוּת אָבִיו, וְאֵין הָאִשָּׁה מְגַלַּחַת עַל נְזִירוּת אָבִיהָ. הָאִישׁ מוֹכֵר אֶת בִּתּוֹ, וְאֵין הָאִשָּׁה מוֹכֶרֶת אֶת בִּתָּהּ. הָאִישׁ מְקַדֵּשׁ אֶת בִּתּוֹ, וְאֵין הָאִשָּׁה מְקַדֶּשֶׁת אֶת בִּתָּהּ. הָאִישׁ נִסְקָל עָרֹם, וְאֵין הָאִשָּׁה נִסְקֶלֶת עֲרֻמָּה. הָאִישׁ נִתְלֶה, וְאֵין הָאִשָּׁה נִתְלֵית. הָאִישׁ נִמְכָּר בִּגְנֵבָתוֹ, וְאֵין הָאִשָּׁה נִמְכֶּרֶת בִּגְנֵבָתָהּ: 
+
+
+Chapter 4
+
+אֲרוּסָה וְשׁוֹמֶרֶת יָבָם, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה, שֶׁנֶּאֱמַר (במדבר ה), אֲשֶׁר תִּשְׂטֶה אִשָּׁה תַּחַת אִישָׁהּ, פְּרָט לַאֲרוּסָה וְשׁוֹמֶרֶת יָבָם. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, וּבַת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה: 
+
+וְאֵלּוּ לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה. הָאוֹמֶרֶת טְמֵאָה אָנִי, וְשֶׁבָּאוּ לָהּ עֵדִים שֶׁהִיא טְמֵאָה, וְהָאוֹמֶרֶת אֵינִי שׁוֹתָה. אָמַר בַּעְלָהּ אֵינִי מַשְׁקָהּ, וְשֶׁבַּעְלָהּ בָּא עָלֶיהָ בַדֶּרֶךְ, נוֹטֶלֶת כְּתֻבָּתָהּ וְלֹא שׁוֹתָה. מֵתוּ בַעֲלֵיהֶן עַד שֶׁלֹּא שָׁתוּ, בֵּית שַׁמַּאי אוֹמְרִים, נוֹטְלוֹת כְּתֻבָּה וְלֹא שׁוֹתוֹת. וּבֵית הִלֵּל אוֹמְרִים, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה: 
+
+מְעֻבֶּרֶת חֲבֵרוֹ וּמֵינֶקֶת חֲבֵרוֹ, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, יָכוֹל הוּא לְהַפְרִישָׁהּ וּלְהַחֲזִירָהּ לְאַחַר זְמַן. אַיְלוֹנִית וּזְקֵנָה וְשֶׁאֵינָהּ רְאוּיָה לֵילֵד, לֹא שׁוֹתוֹת וְלֹא נוֹטְלוֹת כְּתֻבָּה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, יָכוֹל הוּא לִשָּׂא אִשָּׁה אַחֶרֶת וְלִפְרוֹת וְלִרְבּוֹת הֵימֶנָּה. וּשְׁאָר כָּל הַנָּשִׁים, אוֹ שׁוֹתוֹת אוֹ לֹא נוֹטְלוֹת כְּתֻבָּה: 
+
+אֵשֶׁת כֹּהֵן שׁוֹתָה וּמֻתֶּרֶת לְבַעְלָהּ. אֵשֶׁת סָרִיס שׁוֹתָה. עַל יְדֵי כָל עֲרָיוֹת מְקַנִּין, חוּץ מִן הַקָּטָן, וּמִמִּי שֶׁאֵינוֹ אִישׁ: 
+
+וְאֵלּוּ שֶׁבֵּית דִּין מְקַנִּין לָהֶן, מִי שֶׁנִּתְחָרֵשׁ בַּעְלָהּ אוֹ נִשְׁתַּטָּה, אוֹ שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִין. לֹא לְהַשְׁקוֹתָהּ אָמְרוּ, אֶלָּא לְפָסְלָהּ מִכְּתֻבָּתָהּ. רַבִּי יוֹסֵי אוֹמֵר, אַף לְהַשְׁקוֹתָהּ, לִכְשֶׁיֵּצֵא בַעְלָהּ מִבֵּית הָאֲסוּרִין יַשְׁקֶנָּה: 
+
+
+Chapter 5
+
+כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ, כָּךְ הַמַּיִם בּוֹדְקִין אוֹתוֹ, שֶׁנֶּאֱמַר (במדבר ה) וּבָאוּ, וּבָאוּ. כְּשֵׁם שֶׁאֲסוּרָה לַבַּעַל, כָּךְ אֲסוּרָה לַבּוֹעֵל, שֶׁנֶּאֱמַר (שם) נִטְמְאָה, וְנִטְמָאָה, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר רַבִּי יְהוֹשֻׁעַ, כָּךְ הָיָה דוֹרֵשׁ זְכַרְיָה בֶן הַקַּצָּב. רַבִּי אוֹמֵר, שְׁנֵי פְעָמִים הָאֲמוּרִים בַּפָּרָשָׁה אִם נִטְמְאָה נִטְמָאָה, אֶחָד לַבַּעַל וְאֶחָד לַבּוֹעֵל: 
+
+בּוֹ בַּיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא, (ויקרא יא) וְכָל כְּלִי חֶרֶשׂ אֲשֶׁר יִפֹּל מֵהֶם אֶל תּוֹכוֹ כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא, אֵינוֹ אוֹמֵר טָמֵא אֶלָּא יִטְמָא, לְטַמֵּא אֲחֵרִים, לִמֵּד עַל כִּכָּר שֵׁנִי שֶׁמְּטַמֵּא אֶת הַשְּׁלִישִׁי. אָמַר רַבִּי יְהוֹשֻׁעַ, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ, רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁהָיִיתָ אוֹמֵר, עָתִיד דּוֹר אַחֵר לְטַהֵר כִּכָּר שְׁלִישִׁי, שֶׁאֵין לוֹ מִקְרָא מִן הַתּוֹרָה שֶׁהוּא טָמֵא. וַהֲלֹא עֲקִיבָא תַּלְמִידְךָ מֵבִיא לוֹ מִקְרָא מִן הַתּוֹרָה שֶׁהוּא טָמֵא, שֶׁנֶּאֱמַר, כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא: 
+
+בּוֹ בַיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא (במדבר לה) וּמַדֹּתֶם מִחוּץ לָעִיר אֶת פְּאַת קֵדְמָה אַלְפַּיִם בָּאַמָּה וְגוֹ', וּמִקְרָא אַחֵר אוֹמֵר (שם) מִקִּיר הָעִיר וָחוּצָה אֶלֶף אַמָּה סָבִיב. אִי אֶפְשָׁר לוֹמַר אֶלֶף אַמָּה, שֶׁכְּבָר נֶאֱמַר אַלְפַּיִם אַמָּה, וְאִי אֶפְשָׁר לוֹמַר אַלְפַּיִם אַמָּה, שֶׁכְּבָר נֶאֱמַר אֶלֶף אַמָּה. הָא כֵיצַד, אֶלֶף אַמָּה מִגְרָשׁ, וְאַלְפַּיִם אַמָּה תְּחוּם שַׁבָּת. רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, אֶלֶף אַמָּה מִגְרָשׁ, וְאַלְפַּיִם אַמָּה שָׂדוֹת וּכְרָמִים: 
+
+בּוֹ בַיּוֹם דָּרַשׁ רַבִּי עֲקִיבָא (שמות טו), אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַה' וַיֹּאמְרוּ לֵאמֹר, שֶׁאֵין תַּלְמוּד לוֹמַר לֵאמֹר, וּמַה תַּלְמוּד לוֹמַר לֵאמֹר, מְלַמֵּד שֶׁהָיוּ יִשְׂרָאֵל עוֹנִין אַחֲרָיו שֶׁל משֶׁה עַל כָּל דָּבָר וְדָבָר, כְּקוֹרִין אֶת הַהַלֵּל, לְכָךְ נֶאֱמַר לֵאמֹר. רַבִּי נְחֶמְיָה אוֹמֵר, כְּקוֹרִין אֶת שְׁמַע וְלֹא כְקוֹרִין אֶת הַהַלֵּל: 
+
+בּוֹ בַיּוֹם דָּרַשׁ רַבִּי יְהוֹשֻׁעַ בֶּן הוּרְקְנוֹס, לֹא עָבַד אִיּוֹב אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא מֵאַהֲבָה, שֶׁנֶּאֱמַר (איוב יג) הֵן יִקְטְלֵנִי לוֹ אֲיַחֵל. וַעֲדַיִן הַדָּבָר שָׁקוּל, לוֹ אֲנִי מְצַפֶּה אוֹ אֵינִי מְצַפֶּה, תַּלְמוּד לוֹמַר (שם כז) עַד אֶגְוָע לֹא אָסִיר תֻּמָּתִי מִמֶּנִּי, מְלַמֵּד שֶׁמֵּאַהֲבָה עָשָׂה. אָמַר רַבִּי יְהוֹשֻׁעַ, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ, רַבָּן יוֹחָנָן בֶּן זַכַּאי, שֶׁהָיִיתָ דוֹרֵשׁ כָּל יָמֶיךָ שֶׁלֹּא עָבַד אִיּוֹב אֶת הַמָּקוֹם אֶלָּא מִיִּרְאָה, שֶׁנֶּאֱמַר (שם א) אִישׁ תָּם וְיָשָׁר יְרֵא אֱלֹהִים וְסָר מֵרָע, וַהֲלֹא יְהוֹשֻׁעַ תַּלְמִיד תַּלְמִידְךָ לִמֵּד שֶׁמֵּאַהֲבָה עָשָׂה: 
+
+
+Chapter 6
+
+מִי שֶׁקִּנֵּא לְאִשְׁתּוֹ וְנִסְתְּרָה, אֲפִלּוּ שָׁמַע מֵעוֹף הַפּוֹרֵחַ, יוֹצִיא וְיִתֵּן כְּתֻבָּה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, עַד שֶׁיִּשְׂאוּ וְיִתְּנוּ בָהּ מוֹזְרוֹת בַּלְּבָנָה: 
+
+אָמַר עֵד אֶחָד, אֲנִי רְאִיתִיהָ שֶׁנִּטְמֵאת, לֹא הָיְתָה שׁוֹתָה. וְלֹא עוֹד אֶלָּא אֲפִלּוּ עֶבֶד, אֲפִלּוּ שִׁפְחָה, הֲרֵי אֵלּוּ נֶאֱמָנִין אַף לְפָסְלָהּ מִכְּתֻבָּתָהּ. חֲמוֹתָהּ וּבַת חֲמוֹתָהּ וְצָרָתָהּ וִיבִמְתָּהּ וּבַת בַּעְלָהּ, הֲרֵי אֵלּוּ נֶאֱמָנוֹת, וְלֹא לְפָסְלָהּ מִכְּתֻבָּתָהּ, אֶלָּא שֶׁלֹּא תִשְׁתֶּה: 
+
+שֶׁהָיָה בְדִין, וּמָה אִם עֵדוּת רִאשׁוֹנָה שֶׁאֵין אוֹסַרְתָּהּ אִסּוּר עוֹלָם, אֵינָהּ מִתְקַיֶּמֶת בְּפָחוֹת מִשְּׁנַיִם, עֵדוּת אַחֲרוֹנָה שֶׁאוֹסַרְתָּהּ אִסּוּר עוֹלָם, אֵינוֹ דִין שֶׁלֹּא תִתְקַיֵּם בְּפָחוֹת מִשְּׁנָיִם, תַּלְמוּד לוֹמַר וְעֵד אֵין בָּהּ, כָּל עֵדוּת שֶׁיֵּשׁ בָּהּ. קַל וָחֹמֶר לָעֵדוּת הָרִאשׁוֹנָה מֵעַתָּה, וּמָה אִם עֵדוּת אַחֲרוֹנָה שֶׁאוֹסַרְתָּהּ אִסּוּר עוֹלָם, הֲרֵי הִיא מִתְקַיֶּמֶת בְּעֵד אֶחָד, עֵדוּת הָרִאשׁוֹנָה שֶׁאֵין אוֹסַרְתָּהּ אִסּוּר עוֹלָם, אֵינוֹ דִין שֶׁתִּתְקַיֵּם בְּעֵד אֶחָד, תַּלְמוּד לוֹמַר (דברים כד) כִּי מָצָא בָהּ עֶרְוַת דָּבָר, וּלְהַלָּן הוּא אוֹמֵר (שם יט), עַל פִּי שְׁנֵי עֵדִים יָקוּם דָּבָר, מַה לְּהַלָּן עַל פִּי שְׁנַיִם עֵדִים, אַף כָּאן עַל פִּי שְׁנַיִם עֵדִים: 
+
+עֵד אוֹמֵר נִטְמֵאת וְעֵד אוֹמֵר לֹא נִטְמֵאת, אִשָּׁה אוֹמֶרֶת נִטְמֵאת וְאִשָּׁה אוֹמֶרֶת לֹא נִטְמֵאת, הָיְתָה שׁוֹתָה. אֶחָד אוֹמֵר נִטְמֵאת וּשְׁנַיִם אוֹמְרִים לֹא נִטְמֵאת, הָיְתָה שׁוֹתָה. שְׁנַיִם אוֹמְרִים נִטְמֵאת וְאֶחָד אוֹמֵר לֹא נִטְמֵאת, לֹא הָיְתָה שׁוֹתָה: 
+
+
+Chapter 7
+
+אֵלּוּ נֶאֱמָרִין בְּכָל לָשׁוֹן, פָּרָשַׁת סוֹטָה, וּוִדּוּי מַעֲשֵׂר, קְרִיאַת שְׁמַע, וּתְפִלָּה, וּבִרְכַּת הַמָּזוֹן, וּשְׁבוּעַת הָעֵדוּת, וּשְׁבוּעַת הַפִּקָּדוֹן: 
+
+וְאֵלּוּ נֶאֱמָרִין בִּלְשׁוֹן הַקֹּדֶשׁ. מִקְרָא בִכּוּרִים, וַחֲלִיצָה, בְּרָכוֹת וּקְלָלוֹת, בִּרְכַּת כֹּהֲנִים, וּבִרְכַּת כֹּהֵן גָּדוֹל, וּפָרָשַׁת הַמֶּלֶךְ, וּפָרָשַׁת עֶגְלָה עֲרוּפָה, וּמְשׁוּחַ מִלְחָמָה בְּשָׁעָה שֶׁמְּדַבֵּר אֶל הָעָם: 
+
+מִקְרָא בִכּוּרִים כֵּיצַד, (דברים כו) וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי ה' אֱלֹהֶיךָ, וּלְהַלָּן הוּא אוֹמֵר (שם כז) וְעָנוּ הַלְוִיִּם וְאָמְרוּ, מָה עֲנִיָּה הָאֲמוּרָה לְהַלָּן בִּלְשׁוֹן הַקֹּדֶשׁ, אַף כָּאן בִּלְשׁוֹן הַקֹּדֶשׁ: 
+
+חֲלִיצָה כֵּיצַד, (שם כה) וְעָנְתָה וְאָמְרָה, וּלְהַלָּן הוּא אוֹמֵר וְעָנוּ הַלְוִיִּם וְאָמְרוּ, מָה עֲנִיָּה הָאֲמוּרָה לְהַלָּן בִּלְשׁוֹן הַקֹּדֶשׁ, אַף כָּאן בִּלְשׁוֹן הַקֹּדֶשׁ. רַבִּי יְהוּדָה אוֹמֵר, וְעָנְתָה וְאָמְרָה כָּכָה, עַד שֶׁתֹּאמַר בַּלָּשׁוֹן הַזֶּה: 
+
+בְּרָכוֹת וּקְלָלוֹת כֵּיצַד. כֵּיוָן שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן וּבָאוּ אֶל הַר גְּרִזִּים וְאֶל הַר עֵיבָל שֶׁבְּשׁוֹמְרוֹן שֶׁבְּצַד שְׁכֶם שֶׁבְּאֵצֶל אֵלוֹנֵי מֹרֶה, שֶׁנֶּאֱמַר (שם יא) הֲלֹא הֵמָּה בְּעֵבֶר הַיַּרְדֵּן וְגוֹ', וּלְהַלָּן הוּא אוֹמֵר (בראשית יב) וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה, מָה אֵלוֹן מוֹרֶה הָאָמוּר לְהַלָּן שְׁכֶם, אַף אֵלוֹן מוֹרֶה הָאָמוּר כָּאן שְׁכֶם. שִׁשָּׁה שְׁבָטִים עָלוּ לְרֹאשׁ הַר גְּרִזִּים וְשִׁשָּׁה שְׁבָטִים עָלוּ לְרֹאשׁ הַר עֵיבָל, וְהַכֹּהֲנִים וְהַלְוִיִּם וְהָאָרוֹן עוֹמְדִים לְמַטָּה בָאֶמְצַע, הַכֹּהֲנִים מַקִּיפִין אֶת הָאָרוֹן, וְהַלְוִיִּם אֶת הַכֹּהֲנִים, וְכָל יִשְׂרָאֵל מִכָּאן וּמִכָּאן, שֶׁנֶּאֱמַר (יהושע ח) וְכָל יִשְׂרָאֵל וּזְקֵנָיו וְשֹׁטְרָיו וְשֹׁפְטָיו עֹמְדִים מִזֶּה וּמִזֶּה לָאָרוֹן וְגוֹ'. הָפְכוּ פְנֵיהֶם כְּלַפֵּי הַר גְּרִזִּים וּפָתְחוּ בַבְּרָכָה, בָּרוּךְ הָאִישׁ אֲשֶׁר לֹא יַעֲשֶׂה פֶסֶל וּמַסֵּכָה, וְאֵלּוּ וָאֵלּוּ עוֹנִין אָמֵן. הָפְכוּ פְנֵיהֶם כְּלַפֵּי הַר עֵיבָל וּפָתְחוּ בַקְּלָלָה, (דברים כז) אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה, וְאֵלּוּ וָאֵלּוּ עוֹנִין אָמֵן, עַד שֶׁגּוֹמְרִין בְּרָכוֹת וּקְלָלוֹת. וְאַחַר כָּךְ הֵבִיאוּ אֶת הָאֲבָנִים וּבָנוּ אֶת הַמִּזְבֵּחַ וְסָדוּהוּ בְסִיד, וְכָתְבוּ עָלָיו אֶת כָּל דִּבְרֵי הַתּוֹרָה בְּשִׁבְעִים לָשׁוֹן, שֶׁנֶּאֱמַר (שם) בַּאֵר הֵיטֵב, וְנָטְלוּ אֶת הָאֲבָנִים וּבָאוּ וְלָנוּ בִמְקוֹמָן: 
+
+בִּרְכַּת כֹּהֲנִים כֵּיצַד, בַּמְּדִינָה אוֹמְרִים אוֹתָהּ שָׁלשׁ בְּרָכוֹת, וּבַמִּקְדָּשׁ בְּרָכָה אֶחָת. בַּמִּקְדָּשׁ אוֹמֵר אֶת הַשֵּׁם כִּכְתָבוֹ, וּבַמְּדִינָה בְכִנּוּיוֹ. בַּמְּדִינָה כֹּהֲנִים נוֹשְׂאִים אֶת יְדֵיהֶן כְּנֶגֶד כִּתְפֵיהֶן, וּבַמִּקְדָּשׁ עַל גַּבֵּי רָאשֵׁיהֶן, חוּץ מִכֹּהֵן גָּדוֹל שֶׁאֵינוֹ מַגְבִּיהַּ אֶת יָדָיו לְמַעְלָה מִן הַצִּיץ. רַבִּי יְהוּדָה אוֹמֵר, אַף כֹּהֵן גָּדוֹל מַגְבִּיהַּ יָדָיו לְמַעְלָה מִן הַצִּיץ, שֶׁנֶּאֱמַר (ויקרא ט) וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם: 
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+בִּרְכוֹת כֹּהֵן גָּדוֹל כֵּיצַד. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, וְקוֹרֵא אַחֲרֵי מוֹת (שם טז), וְאַךְ בֶּעָשׂוֹר (שם כג). וְגוֹלֵל אֶת הַתּוֹרָה וּמַנִּיחָהּ בְּחֵיקוֹ וְאוֹמֵר, יוֹתֵר מִמַּה שֶּׁקָּרִיתִי לִפְנֵיכֶם כָּתוּב כָּאן. וּבֶעָשׂוֹר שֶׁבְּחֻמַּשׁ הַפִּקּוּדִים (במדבר כט) קוֹרֵא עַל פֶּה, וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְרָכוֹת, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָיָה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ, וְעַל יִשְׂרָאֵל, וְעַל הַכֹּהֲנִים, וְעַל שְׁאָר הַתְּפִלָּה: 
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+פָּרָשַׁת הַמֶּלֶךְ כֵּיצַד. מוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג, בַּשְּׁמִינִי בְּמוֹצָאֵי שְׁבִיעִית, עוֹשִׂין לוֹ בִימָה שֶׁל עֵץ בָּעֲזָרָה, וְהוּא יוֹשֵׁב עָלֶיהָ, שֶׁנֶּאֱמַר (דברים לא) מִקֵּץ שֶׁבַע שָׁנִים בְּמֹעֵד וְגוֹ'. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל נוֹתְנָהּ לַמֶּלֶךְ, וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא יוֹשֵׁב. אַגְרִיפָּס הַמֶּלֶךְ עָמַד וְקִבֵּל וְקָרָא עוֹמֵד, וְשִׁבְּחוּהוּ חֲכָמִים. וּכְשֶׁהִגִּיעַ (שם יז) לְלֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי, זָלְגוּ עֵינָיו דְּמָעוֹת. אָמְרוּ לוֹ, אַל תִּתְיָרֵא אַגְרִיפָּס, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה, אָחִינוּ אָתָּה. וְקוֹרֵא מִתְּחִלַּת אֵלֶּה הַדְּבָרִים (דברים א׳:א׳) עַד שְׁמַע, וּשְׁמַע (שם ו), וְהָיָה אִם שָׁמֹעַ (שם יא), עַשֵּׂר תְּעַשֵּׂר (שם יד), כִּי תְכַלֶּה לַעְשֵׂר (שם כו), וּפָרָשַׁת הַמֶּלֶךְ (שם יז), וּבְרָכוֹת וּקְלָלוֹת (שם כח), עַד שֶׁגּוֹמֵר כָּל הַפָּרָשָׁה. בְּרָכוֹת שֶׁכֹּהֵן גָּדוֹל מְבָרֵךְ אוֹתָן, הַמֶּלֶךְ מְבָרֵךְ אוֹתָן, אֶלָּא שֶׁנּוֹתֵן שֶׁל רְגָלִים תַּחַת מְחִילַת הֶעָוֹן: 
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+Chapter 8
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+מְשׁוּחַ מִלְחָמָה, בְּשָׁעָה שֶׁמְּדַבֵּר אֶל הָעָם, בִּלְשׁוֹן הַקֹּדֶשׁ הָיָה מְדַבֵּר, שֶׁנֶּאֱמַר (דברים כ) וְהָיָה כְּקָרָבְכֶם אֶל הַמִּלְחָמָה וְנִגַּשׁ הַכֹּהֵן, זֶה כֹּהֵן מְשׁוּחַ מִלְחָמָה, וְדִבֶּר אֶל הָעָם, בִּלְשׁוֹן הַקֹּדֶשׁ. וְאָמַר אֲלֵיהֶם (שם) שְׁמַע יִשְׂרָאֵל אַתֶּם קְרֵבִים הַיּוֹם לַמִּלְחָמָה עַל אֹיְבֵיכֶם, וְלֹא עַל אֲחֵיכֶם, לֹא יְהוּדָה עַל שִׁמְעוֹן, וְלֹא שִׁמְעוֹן עַל בִּנְיָמִין, שֶׁאִם תִּפְּלוּ בְיָדָם יְרַחֲמוּ עֲלֵיכֶם, כְּמָה שֶׁנֶּאֱמַר (דה"ב כח) וַיָּקֻמוּ הָאֲנָשִׁים אֲשֶׁר נִקְּבוּ בְשֵׁמוֹת וַיַּחֲזִיקוּ בַשִּׁבְיָה וְכָל מַעֲרֻמֵּיהֶם הִלְבִּישׁוּ מִן הַשָּׁלָל וַיַּלְבִּשֻׁם וַיַּנְעִלּוּם וַיַּאֲכִלוּם וַיַּשְׁקוּם וַיְסֻכוּם וַיְנַהֲלוּם בַּחֲמֹרִים לְכָל כּוֹשֵׁל וַיְבִיאוּם יְרֵחוֹ עִיר הַתְּמָרִים אֵצֶל אֲחֵיהֶם וַיָּשׁוּבוּ שֹׁמְרוֹן. עַל אוֹיְבֵיכֶם אַתֶּם הוֹלְכִים, שֶׁאִם תִּפְּלוּ בְיָדָם אֵין מְרַחֲמִין עֲלֵיכֶם. אַל יֵרַךְ לְבַבְכֶם אַל תִּירְאוּ וְאַל תַּחְפְּזוּ וְגוֹ' (דברים כ). אַל יֵרַךְ לְבַבְכֶם, מִפְּנֵי צָהֳלַת סוּסִים וְצִחְצוּחַ חֲרָבוֹת. אַל תִּירְאוּ, מִפְּנֵי הֲגָפַת תְּרִיסִין וְשִׁפְעַת הַקַּלְגַּסִּין. אַל תַּחְפְּזוּ, מִקּוֹל קְרָנוֹת. אַל תַּעַרְצוּ, מִפְּנֵי קוֹל צְוָחוֹת. כִּי ה' אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם, הֵן בָּאִין בְּנִצְחוֹנוֹ שֶׁל בָּשָׂר וָדָם, וְאַתֶּם בָּאִים בְּנִצְחוֹנוֹ שֶׁל מָקוֹם. פְּלִשְׁתִּים בָּאוּ בְנִצְחוֹנוֹ שֶׁל גָּלְיָת, מֶה הָיָה סוֹפוֹ, לְסוֹף נָפַל בַּחֶרֶב וְנָפְלוּ עִמּוֹ. בְּנֵי עַמּוֹן בָּאוּ בְנִצְחוֹנוֹ שֶׁל שׁוֹבַךְ, מֶה הָיָה סוֹפוֹ, לְסוֹף נָפַל בַּחֶרֶב וְנָפְלוּ עִמּוֹ. וְאַתֶּם אִי אַתֶּם כֵּן. כִּי ה' אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם וְגוֹ', זֶה מַחֲנֵה הָאָרוֹן: 
+
+וְדִבְּרוּ הַשֹּׁטְרִים אֶל הָעָם לֵאמֹר מִי הָאִישׁ אֲשֶׁר בָּנָה בַיִת חָדָשׁ וְלֹא חֲנָכוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ וְגוֹ' (שם). אֶחָד הַבּוֹנֶה בֵית הַתֶּבֶן, בֵּית הַבָּקָר, בֵּית הָעֵצִים, בֵּית הָאוֹצָרוֹת. אֶחָד הַבּוֹנֶה, וְאֶחָד הַלּוֹקֵחַ, וְאֶחָד הַיּוֹרֵשׁ, וְאֶחָד שֶׁנִּתַּן לוֹ מַתָּנָה. וּמִי הָאִישׁ אֲשֶׁר נָטַע כֶּרֶם וְלֹא חִלְּלוֹ וְגוֹ' (שם). אֶחָד הַנּוֹטֵעַ הַכֶּרֶם וְאֶחָד הַנּוֹטֵעַ חֲמִשָּׁה אִילָנֵי מַאֲכָל, וַאֲפִלּוּ מֵחֲמֵשֶׁת מִינִין. אֶחָד הַנּוֹטֵעַ, וְאֶחָד הַמַּבְרִיךְ, וְאֶחָד הַמַּרְכִּיב, וְאֶחָד הַלּוֹקֵחַ, וְאֶחָד הַיּוֹרֵשׁ, וְאֶחָד שֶׁנִּתַּן לוֹ מַתָּנָה. וּמִי הָאִישׁ אֲשֶׁר אֵרַשׂ אִשָּׁה וְגוֹ' (שם). אֶחָד הַמְאָרֵס אֶת הַבְּתוּלָה, וְאֶחָד הַמְאָרֵס אֶת הָאַלְמָנָה, אֲפִלּוּ שׁוֹמֶרֶת יָבָם, וַאֲפִלּוּ שָׁמַע שֶׁמֵּת אָחִיו בַּמִּלְחָמָה, חוֹזֵר וּבָא לוֹ. כֹּל אֵלּוּ שׁוֹמְעִין דִּבְרֵי כֹהֵן מֵעֶרְכֵי מִלְחָמָה וְחוֹזְרִין, וּמְסַפְּקִין מַיִם וּמָזוֹן וּמְתַקְּנִין אֶת הַדְּרָכִים: 
+
+וְאֵלּוּ שֶׁאֵינָן חוֹזְרִין. הַבּוֹנֶה בֵית שַׁעַר, אַכְסַדְרָה, מִרְפֶּסֶת. הַנּוֹטֵעַ אַרְבָּעָה אִילָנֵי מַאֲכָל, וַחֲמִשָּׁה אִילָנֵי סְרָק. הַמַּחֲזִיר אֶת גְּרוּשָׁתוֹ. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, לֹא הָיָה חוֹזֵר. רַבִּי יְהוּדָה אוֹמֵר, אַף הַבּוֹנֶה בַיִת עַל מְכוֹנוֹ, לֹא הָיָה חוֹזֵר. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף הַבּוֹנֶה בֵית לְבֵנִים בַּשָּׁרוֹן, לֹא הָיָה חוֹזֵר: 
+
+וְאֵלּוּ שֶׁאֵין זָזִין מִמְּקוֹמָן. בָּנָה בַיִת וַחֲנָכוֹ, נָטַע כֶּרֶם וְחִלְּלוֹ, הַנּוֹשֵׂא אֶת אֲרוּסָתוֹ, הַכּוֹנֵס אֶת יְבִמְתּוֹ, שֶׁנֶּאֱמַר (דברים כד), נָקִי יִהְיֶה לְבֵיתוֹ שָׁנָה אֶחָת. לְבֵיתוֹ, זֶה בֵּיתוֹ. יִהְיֶה, זֶה כַּרְמוֹ. וְשִׂמַּח אֶת אִשְׁתּוֹ, זוֹ אִשְׁתּוֹ. אֲשֶׁר לָקָח, לְהָבִיא אֶת יְבִמְתּוֹ. אֵינָן מַסְפִּיקִין מַיִם וּמָזוֹן וְאֵינָן מְתַקְּנִין אֶת הַדְּרָכִים: 
+
+(שם כ) וְיָסְפוּ הַשֹּׁטְרִים לְדַבֵּר אֶל הָעָם וְאָמְרוּ מִי הָאִישׁ הַיָּרֵא וְרַךְ הַלֵּבָב יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ. רַבִּי עֲקִיבָא אוֹמֵר, הַיָּרֵא וְרַךְ הַלֵּבָב, כְּמַשְׁמָעוֹ, שֶׁאֵינוֹ יָכוֹל לַעֲמֹד בְּקִשְׁרֵי הַמִּלְחָמָה וְלִרְאוֹת חֶרֶב שְׁלוּפָה. רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, הַיָּרֵא וְרַךְ הַלֵּבָב זֶהוּ הַמִּתְיָרֵא מִן הָעֲבֵרוֹת שֶׁבְּיָדוֹ, לְפִיכָךְ תָּלְתָה לוֹ הַתּוֹרָה אֶת כָּל אֵלּוּ, שֶׁיַּחֲזֹר בִּגְלָלָן. רַבִּי יוֹסֵי אוֹמֵר, אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, הֲרֵי הוּא הַיָּרֵא וְרַךְ הַלֵּבָב: 
+
+(שם) וְהָיָה כְּכַלֹּת הַשֹּׁטְרִים לְדַבֵּר אֶל הָעָם וּפָקְדוּ שָׂרֵי צְבָאוֹת בְּרֹאשׁ הָעָם, וּבַעֲקֵבוֹ שֶׁל עָם. מַעֲמִידִין זְקִיפִין לִפְנֵיהֶם, וַאֲחֵרִים מֵאֲחוֹרֵיהֶם, וְכַשִּׁילִין שֶׁל בַּרְזֶל בִּידֵיהֶן, וְכָל הַמְבַקֵּשׁ לַחֲזֹר, הָרְשׁוּת בְּיָדוֹ לְקַפֵּחַ אֶת שׁוֹקָיו, שֶׁתְּחִלַּת נִיסָה נְפִילָה, שֶׁנֶּאֱמַר (שמואל א ד) נָס יִשְׂרָאֵל לִפְנֵי פְלִשְׁתִּים וְגַם מַגֵּפָה גְדוֹלָה הָיְתָה בָעָם, וּלְהַלָּן הוּא אוֹמֵר (שם לא) וַיָּנֻסוּ אַנְשֵׁי יִשְׂרָאֵל מִפְּנֵי פְלִשְׁתִּים וַיִּפְּלוּ חֲלָלִים וְגוֹ': 
+
+בַּמֶּה דְבָרִים אֲמוּרִים, בְּמִלְחֶמֶת הָרְשׁוּת. אֲבָל בְּמִלְחֶמֶת מִצְוָה, הַכֹּל יוֹצְאִין, אֲפִלּוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ. אָמַר רַבִּי יְהוּדָה, בַּמֶּה דְבָרִים אֲמוּרִים, בְּמִלְחֶמֶת מִצְוָה. אֲבָל בְּמִלְחֶמֶת חוֹבָה, הַכֹּל יוֹצְאִין, אֲפִלּוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ: 
+
+
+Chapter 9
+
+עֶגְלָה עֲרוּפָה, בִּלְשׁוֹן הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (דברים כא) כִּי יִמָּצֵא חָלָל בָּאֲדָמָה וְגוֹ' וְיָצְאוּ זְקֵנֶיךָ וְשֹׁפְטֶיךָ, שְׁלשָׁה מִבֵּית דִּין הַגָּדוֹל שֶׁבִּירוּשָׁלַיִם הָיוּ יוֹצְאִין. רַבִּי יְהוּדָה אוֹמֵר חֲמִשָּׁה, שֶׁנֶּאֱמַר זְקֵנֶיךָ, שְׁנַיִם, וְשֹׁפְטֶיךָ, שְׁנַיִם, וְאֵין בֵּית דִּין שָׁקוּל, מוֹסִיפִין עֲלֵיהֶן עוֹד אֶחָד: 
+
+נִמְצָא טָמוּן בְּגַל, אוֹ תָלוּי בְּאִילָן, אוֹ צָף עַל פְּנֵי הַמַּיִם, לֹא הָיוּ עוֹרְפִין, שֶׁנֶּאֱמַר (שם) בָּאֲדָמָה, וְלֹא טָמוּן בְּגַל. נֹפֵל, וְלֹא תָלוּי בְּאִילָן. בַּשָּׂדֶה, וְלֹא צָף עַל פְּנֵי הַמָּיִם. נִמְצָא סָמוּךְ לַסְּפָר, אוֹ לְעִיר שֶׁרֻבָּהּ נָכְרִים, אוֹ לְעִיר שֶׁאֵין בָּהּ בֵּית דִּין, לֹא הָיוּ עוֹרְפִין. אֵין מוֹדְדִין אֶלָּא מֵעִיר שֶׁיֵּשׁ בָּהּ בֵּית דִּין. נִמְצָא מְכֻוָּן בֵּין שְׁתֵּי עֲיָרוֹת, שְׁתֵּיהֶן מְבִיאוֹת שְׁתֵּי עֲגָלוֹת, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וְאֵין יְרוּשָׁלַיִם מְבִיאָה עֶגְלָה עֲרוּפָה: 
+
+נִמְצָא רֹאשׁוֹ בְּמָקוֹם אֶחָד וְגוּפוֹ בְּמָקוֹם אַחֵר, מוֹלִיכִין הָרֹאשׁ אֵצֶל הַגּוּף, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. רַבִּי עֲקִיבָא אוֹמֵר, הַגּוּף אֵצֶל הָרֹאשׁ: 
+
+מֵאַיִן הָיוּ מוֹדְדִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר, מִטִּבּוּרוֹ. רַבִּי עֲקִיבָא אוֹמֵר, מֵחָטְמוֹ. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, מִמְּקוֹם שֶׁנַּעֲשֶׂה חָלָל, מִצַּוָּארוֹ: 
+
+נִפְטְרוּ זִקְנֵי יְרוּשָׁלַיִם וְהָלְכוּ לָהֶן. זִקְנֵי אוֹתָהּ הָעִיר מְבִיאִין עֶגְלַת בָּקָר אֲשֶׁר לֹא עֻבַּד בָּהּ אֲשֶׁר לֹא מָשְׁכָה בְּעֹל (שם), וְאֵין הַמּוּם פּוֹסֵל בָּהּ, וּמוֹרִידִין אוֹתָהּ לְנַחַל אֵיתָן. וְאֵיתָן כְּמַשְׁמָעוֹ, קָשֶׁה. אַף עַל פִּי שֶׁאֵינוֹ אֵיתָן, כָּשֵׁר. וְעוֹרְפִין אוֹתָהּ בְּקוֹפִיץ מֵאֲחוֹרֶיהָ. וּמְקוֹמָהּ אָסוּר מִלִּזְרֹעַ וּמִלַּעֲבֹד, וּמֻתָּר לִסְרֹק שָׁם פִּשְׁתָּן וּלְנַקֵּר שָׁם אֲבָנִים: 
+
+זִקְנֵי אוֹתָהּ הָעִיר רוֹחֲצִין אֶת יְדֵיהֶן בַּמַּיִם בִּמְקוֹם עֲרִיפָה שֶׁל עֶגְלָה, וְאוֹמְרִים, (שם) יָדֵינוּ לֹא שָׁפְכֻה אֶת הַדָּם הַזֶּה וְעֵינֵינוּ לֹא רָאוּ. וְכִי עַל דַּעְתֵּנוּ עָלְתָה, שֶׁזִּקְנֵי בֵית דִּין שׁוֹפְכֵי דָמִים הֵן, אֶלָּא שֶׁלֹּא בָא לְיָדֵינוּ וּפְטַרְנוּהוּ בְלֹא מָזוֹן, וְלֹא רְאִינוּהוּ וְהִנַּחְנוּהוּ בְלֹא לְוָיָה. וְהַכֹּהֲנִים אוֹמְרִים, (שם) כַּפֵּר לְעַמְּךָ יִשְׂרָאֵל אֲשֶׁר פָּדִיתָ ה' וְאַל תִּתֵּן דָּם נָקִי בְּקֶרֶב עַמְּךָ יִשְׂרָאֵל. לֹא הָיוּ צְרִיכִים לוֹמַר (שם) וְנִכַּפֵּר לָהֶם הַדָּם, אֶלָּא רוּחַ הַקֹּדֶשׁ מְבַשַּׂרְתָּן, אֵימָתַי שֶׁתַּעֲשׂוּ כָּכָה, הַדָּם מִתְכַּפֵּר לָהֶם: 
+
+נִמְצָא הַהוֹרֵג עַד שֶׁלֹּא נֶעֶרְפָה הָעֶגְלָה, תֵּצֵא וְתִרְעֶה בָעֵדֶר. מִשֶּׁנֶּעֶרְפָה הָעֶגְלָה, תִּקָּבֵר בִּמְקוֹמָהּ, שֶׁעַל סָפֵק בָּאתָה מִתְּחִלָּתָהּ, כִּפְּרָה סְפֵקָהּ וְהָלְכָה לָהּ. נֶעֶרְפָה הָעֶגְלָה וְאַחַר כָּךְ נִמְצָא הַהוֹרֵג, הֲרֵי זֶה יֵהָרֵג: 
+
+עֵד אֶחָד אוֹמֵר רָאִיתִי אֶת הַהוֹרֵג, וְעֵד אֶחָד אוֹמֵר לֹא רָאִיתָ, אִשָּׁה אוֹמֶרֶת רָאִיתִי וְאִשָּׁה אוֹמֶרֶת לֹא רָאִית, הָיוּ עוֹרְפִין. עֵד אֶחָד אוֹמֵר רָאִיתִי, וּשְׁנַיִם אוֹמְרִים לֹא רָאִיתָ, הָיוּ עוֹרְפִין. שְׁנַיִם אוֹמְרִים רָאִינוּ וְאֶחָד אוֹמֵר לָהֶן לֹא רְאִיתֶם, לֹא הָיוּ עוֹרְפִין: 
+
+מִשֶּׁרַבּוּ הָרַצְחָנִים, בָּטְלָה עֶגְלָה עֲרוּפָה, מִשֶּׁבָּא אֶלִיעֶזֶר בֶּן דִּינַאי, וּתְחִינָה בֶּן פְּרִישָׁה הָיָה נִקְרָא, חָזְרוּ לִקְרוֹתוֹ בֶּן הָרַצְחָן. מִשֶּׁרַבּוּ הַמְנָאֲפִים, פָּסְקוּ הַמַּיִם הַמָּרִים, וְרַבָּן יוֹחָנָן בֶּן זַכַּאי הִפְסִיקָן, שֶׁנֶּאֱמַר (הושע ד) לֹא אֶפְקוֹד עַל בְּנוֹתֵיכֶם כִּי תִזְנֶינָה וְעַל כַּלּוֹתֵיכֶם כִּי תְנָאַפְנָה כִּי הֵם וְגוֹ'. מִשֶּׁמֵּת יוֹסֵי בֶן יוֹעֶזֶר אִישׁ צְרֵדָה וְיוֹסֵי בֶן יוֹחָנָן אִישׁ יְרוּשָׁלַיִם, בָּטְלוּ הָאֶשְׁכּוֹלוֹת, שֶׁנֶּאֱמַר (מיכה ז) אֵין אֶשְׁכּוֹל לֶאֱכֹל בִּכּוּרָה אִוְּתָה נַפְשִׁי: 
+
+יוֹחָנָן כֹּהֵן גָּדוֹל הֶעֱבִיר הוֹדָיַת הַמַּעֲשֵׂר. אַף הוּא בִטֵּל אֶת הַמְעוֹרְרִין וְאֶת הַנּוֹקְפִין. עַד יָמָיו הָיָה פַטִּישׁ מַכֶּה בִירוּשָׁלַיִם. וּבְיָמָיו אֵין אָדָם צָרִיךְ לִשְׁאֹל עַל הַדְּמָאי: 
+
+מִשֶּׁבָּטְלָה סַנְהֶדְרִין, בָּטְלָה הַשִּׁיר מִבֵּית הַמִּשְׁתָּאוֹת, שֶׁנֶּאֱמַר (ישעיה כד) בַּשִּׁיר לֹא יִשְׁתּוּ יָיִן וְגוֹ': 
+
+מִשֶּׁמֵּתוּ נְבִיאִים הָרִאשׁוֹנִים, בָּטְלוּ אוּרִים וְתֻמִּים. מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בָּטַל הַשָּׁמִיר וְנֹפֶת צוּפִים, וּפָסְקוּ אַנְשֵׁי אֲמָנָה, שֶׁנֶּאֱמַר (תהלים יב) הוֹשִׁיעָה ה' כִּי גָמַר חָסִיד וְגוֹ'. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, אֵין יוֹם שֶׁאֵין בּוֹ קְלָלָה, וְלֹא יָרַד הַטַּל לִבְרָכָה, וְנִטַּל טַעַם הַפֵּרוֹת. רַבִּי יוֹסֵי אוֹמֵר, אַף נִטַּל שֹׁמֶן הַפֵּרוֹת: 
+
+רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר, הַטָּהֳרָה נָטְלָה אֶת הַטַּעַם וְאֶת הָרֵיחַ. הַמַּעַשְׂרוֹת נָטְלוּ אֶת שֹׁמֶן הַדָּגָן. וַחֲכָמִים אוֹמְרִים, הַזְּנוּת וְהַכְּשָׁפִים כִּלּוּ אֶת הַכֹּל: 
+
+בַּפֻּלְמוֹס שֶׁל אַסְפַּסְיָנוּס גָּזְרוּ עַל עַטְרוֹת חֲתָנִים, וְעַל הָאֵרוּס. בַּפֻּלְמוֹס שֶׁל טִיטוּס גָּזְרוּ עַל עַטְרוֹת כַּלּוֹת, וְשֶׁלֹא יְלַמֵּד אָדָם אֶת בְּנוֹ יְוָנִית. בַּפֻּלְמוֹס הָאַחֲרוֹן גָּזְרוּ שֶׁלֹּא תֵצֵא הַכַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר, וְרַבּוֹתֵינוּ הִתִּירוּ שֶׁתֵּצֵא הַכַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר: 
+
+מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן: 
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Yevamot/English/Eighteen Treatises from the Mishna, by D. A. Sola and M. J. Raphall, [1843], at sacred-texts.com.txt b/txt/Mishnah/Seder Nashim/Mishnah Yevamot/English/Eighteen Treatises from the Mishna, by D. A. Sola and M. J. Raphall, [1843], at sacred-texts.com.txt
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+Mishnah Yevamot
+משנה יבמות
+Eighteen Treatises from the Mishna, by D. A. Sola and M. J. Raphall, [1843], at sacred-texts.com
+http://www.sacred-texts.com/jud/etm/index.htm
+
+Mishnah Yevamot
+
+
+
+Chapter 1
+
+Fifteen classes of women exempt their rivals and their rivals' rivals <i>ad infinitum</i> from <i>Chalitzah</i> [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] and <i>Yibum</i> [Levirate marriage wherein a man weds his childless brother's widow].  And these are they: His [the <i>Yavam</i> - the surviving brother's] daughter, and his daughter's daughter, and his son's daughter, and his wife's daughter, and her [his wife's] son's daughter, and her [his wife's] daughter's daughter, and his mother-in-law, and his mother-in-law's mother, and his father-in-law's mother, and his maternal sister, and his mother's sister, and his wife's sister, and his maternal brother's wife, and the wife of his brother who was not alive [when the younger brother lived], and his daughter-in-law.  These exempt their rivals and their rivals' rivals from <i>Chalitzah</i> and from <i>Yibum</i> <i>ad infinitum</i>. [If] any of these [women] died, or refused [as adults to remain in marriages they were forced into as minors], or were divorced, or were found to be barren, their rivals are permitted [to the <i>Yavam</i>].  But regarding his mother-in-law, and his mother-in-law's mother, and his father-in-law's mother you cannot say that they were found to be barren or that they refused. 
+How do they [these women] exempt their rivals? [If] one's daughter or any one of these forbidden unions was married to his brother who had another wife, and he died - then just like his daughter is exempt [from <i>Yibum</i> because one cannot marry one's daughter], so too is her rival exempt. [If] his daughter's rival went and married his second brother who had another wife and then he [the second brother] died - then just like his daughter's rival is exempt [from <i>Yibum</i>] so too is her rival's rival exempt, even if there are a hundred [brothers]. How is it to be understood that when these have died their rivals are permitted? [If] one's daughter, or any one of these forbidden unions was married to his brother who had another wife, and his daughter died, or was divorced, and subsequently his brother died, her rival is permitted.  And [if] a woman could have refused but did not refuse, her rival performs <i>Chalitzah</i> but does not undergo <i>Yibum</i>.
+[There are] six forbidden unions [whose cases are] more stringent than these, because they are married to others their rivals are permitted.  His mother, and his father's wife, and his father's sister, and his paternal sister, and his father's brother's wife, and his paternal brother's wife.
+Beit Shammai permit the rivals to the brothers [for marriage], but Beit Hillel forbid [them]. [If these women] had performed <i>Chalitzah</i> Beit Shammai disqualify them from [subsequently marrying] priests, but Beit Hillel allow them [to do so]. [If these women] had undergone <i>Yibum</i>, Beit Shammai permit them [to subsequently marry priests], but Beit Hillel disqualify them [from such a union]. Even though these [one school] prohibit and these [the other school] permit, these disqualify and these allow, Beit Shammai did not refrain from marrying women from Beit Hillel, nor did Beit Hillel [refrain from marrying women] from Beit Shammai. [With regard to] purity and impurity where these ruled [a matter] pure and these ruled [it] impure, they did not refrain from using [utensils] the other deemed pure.  
+
+Chapter 2
+
+How [does] the wife of his brother who was not alive [release her rival]?  [If there were] two brothers and one dies [childless] and [a third] brother was born to them, following which the second brother performs <i>Yibum</i> [Levirate marriage wherein a man weds his childless brother's widow] for his brother's wife and dies, then the first woman [the initial widow] goes out [without <i>Yibum</i> or <i>Chalitzah</i> - the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] because she was the wife of his brother who was not alive [when the younger brother lived]; and the second [wife of the second brother is also exempt] because of her rival [the initial widow]. [If] he [the second brother] performed <i>Ma’amar</i> [semi-betrothal of a <i>Yevama</i> through money or a document] and died, the second [wife of the second brother] performs <i>Chalitzah</i> but does not undergo <i>Yibum</i>.
+[If there were] two brothers and one of them dies, and the second performs <i>Yibum</i> for his brother's wife, whereupon another [third] brother was born, and [the second brother] dies - the first [widow] goes out [without further ceremony] because she was the wife of his brother who was not alive, and the second [widow of the second brother goes out] since she is her [the initial widow's] rival. [If] he [the second brother] performed <i>Ma’amar</i> [for the initial widow] and died the second [wife of the second brother] performs <i>Chalitzah</i> but does not undergo <i>Yibum</i>.  Rabbi Shimon says: He [the third brother] performs <i>Yibum</i> for whomever of them he wants or undergoes <i>Chalitzah</i> from whomever of them he wants.
+They stated a rule with regard to a <i>Yevama</i> [a woman whose husband died childless and whose brother-in-law must marry or dismiss her]: [If] a woman is prohibited due to <i>Ervah</i> [a forbidden union with a relative] neither does she perform <i>Chalitzah</i> nor is <i>Yibum</i> performed for her. [If] a woman is prohibited due to [another, non-<i>Ervah</i>] prohibition commandment, or due to a prohibition of sanctity, she performs <i>Chalitzah</i> but <i>Yibum</i> is not performed for her. [If] her sister is her sister-in-law, she performs <i>Chalitzah</i> or <i>Yibum</i> is performed for her. 
+A prohibition commandment [refers to] the secondary degrees [of  forbidden unions] prohibited by rabbinic decree.  A prohibition due to sanctity [refers to] a widow [marrying] a high priest, a divorced woman or a <i>Chalutzah</i> [a woman who performs  <i>Chalitzah</i>, marrying] a common priest, a <i>Mamzeret</i> [the offspring of a severely prohibited union between a Jewish man and woman] or a <i>Netinah</i> [a member of a caste of Temple servants historically descended from the Gibeonites, marrying] a Jew, and the daughter of a Jew [marrying] a <i>Mamzer</i> or a <i>Netin</i>. 
+[If] one has any kind of a brother [even a <i>Mamzer</i>] he [such a brother] binds his [dead] brother's wife to <i>Yibum</i>.  And he is his brother with regard to all matters, except when one has [a brother] from a bondwoman, or from a gentile woman. [If] one has any kind of a son [even a <i>Mamzer</i>] he exempts his father's wife from <i>Yibum</i>; and he is liable for striking him [his father] or cursing him [his father].  And he is his son with regard to all matters, except when one has [a son] from a bondwoman, or from a gentile woman.
+[If] one betrothed one of two sisters, but does not know which of them he betrothed, he gives a bill of divorce to this one and a bill of divorce to that one. If he died and he had one brother, he [that brother] undergoes <i>Chalitzah</i> from both [women]. If he had two brothers, one undergoes <i>Chalitzah</i> [from one woman] and one performs <i>Yibum</i> [with the other woman]. [If] they went ahead and married [the sisters] they [the women] are not removed from them.
+[If] two men betrothed two sisters and this one [one of them] does not know which he betrothed, and this one [the other]  does not know which one he betrothed, this one gives two bills of divorce [one to each woman] and this one gives two bills of divorce. If they [the men] died and this one had a brother and this one had a brother, this one undergoes <i>Chalitzah</i> from both women, and this one undergoes <i>Chalitzah</i> from both women. If one of [the men] had one [brother], and the other had two [brothers] the lone bother undergoes <i>Chalitzah</i> from both women; and [with regard] to the two - one undergoes <i>Chalitzah</i> [from one woman] and one performs <i>Yibum</i> [with the other woman]. [If] they went ahead and married the sisters they [the women] are not removed from them. [If] this one had two [brothers] and this one had two [brothers], the brother of this one undergoes <i>Chalitzah</i> from one woman and the brother of this one [the other man] undergoes <i>Chalitzah</i> from one woman.  The brother of this one performs <i>Yibum</i> with the <i>Chalutzah</i> of this one, and the brother of this one [the other man] performs <i>Yibum</i> with the <i>Chalutzah</i> of this one. [If] the two [brothers of one man] went ahead and underwent <i>Chalitzah</i> the two [brothers of the other man] should not perform <i>Yibum</i>, rather one of them undergoes <i>Chalitzah</i> and one of them performs <i>Yibum</i>.  If they [the brothers of the second man] went ahead and married them [following the <i>Chalitzah</i> of the two] they are not removed from them.
+It is the obligation for the eldest brother to perform <i>Yibum</i>; however, if the younger [brother] went ahead [and did it] he has merited [the <i>Mitzvah</i>]. [If] one was accused of [having relations] with a bondwoman and she was [subsequently] freed, or with a gentile woman and she [subsequently] converted, he may not marry her.  But if he did she is not removed from him.  [If] one was accused of [having relations] with a married woman, and [consequently] she is removed from him [her husband], even if he [the suspected adulterer] marries [her], he must divorce [her].
+[If] a person brings a bill of divorce from overseas and states, "It was written before me and it was signed before me", he [the messenger] may not marry his wife [the woman named in the divorce].  [If a person testified that a man is] "dead", or "I killed him", or "we killed him", he may not marry his wife [the woman he is addressing]. Rabbi Yehudah says: [If he says] "I killed him" he may not marry his wife; [but if he says] "we killed him" he may marry his wife.
+[If] a sage prohibits a wife to her husband due to a vow [by upholding a vow the woman took] he may not marry her.  [But] he may marry her [if] the woman refused [as an adult to remain in a marriage she was forced into as a minor] before him, or performed  <i>Chalitzah</i> before him, since he [functions] as a court. And in all [the above mentioned cases] if they had wives [at the time of the cases] and they [their wives subsequently] died, they are allowed to marry them. And in all [the above mentioned cases if the women] married others [following their cases] and then got divorced or became widowed, they [the messenger, the witness or the sage] are allowed to marry them.  And in all [the above mentioned cases] the women are allowed [to marry] their [the messenger's witness's or sage's] sons or brothers.
+
+Chapter 3
+
+[If there were] four brothers two of whom married two sisters, and they who had married the sisters died, they [the sisters] perform <i>Chalitzah</i> [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] but do not undergo <i>Yibum</i> [Levirate marriage wherein a man weds his childless brother's widow]. And if they [the surviving brothers] went ahead and married them, they are removed from them.  Rabbi Eliezer says: Beit Shammai say they may maintain them, but Beit Hillel say they remove them.
+[If] one of them [the sisters] was prohibited to one of the brothers due to <i>Ervah</i> [a forbidden union with a relative], he is forbidden to [marry] her, yet is permitted to [marry] her sister, and the second [surviving brother] is prohibited to [marry] both of them. If one of them [the sisters, is prohibited due to] a prohibition commandment, or [due to] a prohibition of sanctity, she performs <i>Chalitzah</i> but <i>Yibum</i> is not performed for her. 
+[If] one of them [the sisters] is prohibited to one [of the brothers] due to <i>Ervah</i> and the second [sister] is prohibited to one [the other brother] due to <i>Ervah</i>, then she who is prohibited to one brother is permitted to the other, and she who is prohibited to the other brother is permitted to this one.  And this is what they said [meant by]: [If] her sister is her sister-in-law, she performs <i>Chalitzah</i> or <i>Yibum</i> is performed for her. 
+[If there were] three brothers two of whom married two sisters, or [married] a woman and her daughter, or a woman and her daughter's daughter, or a woman and her son's daughter then these women perform <i>Chalitzah</i> but <i>Yibum</i> is not performed for them.  Rabbi Shimon exempts them [even from <i>Chalitzah</i>]. [If] one of them [the women] was prohibited to him [the surviving third brother] due to <i>Ervah</i> he is forbidden to her, but is permitted to her sister. If one of them [them was prohibited due to] a prohibition commandment, or [due to] a prohibition of sanctity, she performs <i>Chalitzah</i> but <i>Yibum</i> is not performed for her. 
+[If there were] three brothers two of whom married two sisters, while the other [third brother remained] unmarried, and one of the sisters' husbands died, and the unmarried brother performed <i>Ma’amar</i> [semi-betrothal of a <i>Yevama</i> through money or a document], and subsequently his second brother died, Beit Shammai say: His wife [the initial widow stays] with him, and the other [sister] goes out [with no further ceremony] because she is his wife's sister. But Beit Hillel say: He removes his wife with a bill of divorce and with <i>Chalitzah</i>, and his [second] brother's wife with <i>Chalitzah</i>. This is what they said [meant by]: Woe to him because of his wife, and woe to him because of his brother's wife. 
+[If there were] three brothers two of whom married two sisters, while the other [third brother] married an unrelated woman, and one of the sisters' husbands died, and the one who had married the unrelated woman marries his wife and then dies, the first [widow] goes out [with no further ceremony] because she is his [the surviving brother's] wife's sister, and the second [unrelated] woman [goes out] because she is her rival.  [If] he [the brother married to the unrelated woman] performed <i>Ma’amar</i> and dies the unrelated woman performs <i>Chalitzah</i> but <i>Yibum</i> is not performed for her.  [If there were] three brothers two of whom married two sisters, while the other [third brother] married an unrelated woman, and the one married to the unrelated woman died, and one of the ones who had married the sisters marries his wife, and dies, the first one [the first wife who was a sister] goes out [with no further ceremony] because she is his [the surviving brother's] wife's sister, and the other one [the unrelated woman goes out] because she is her rival.  If he [the brother with the wife who's a sister] performed <i>Ma’amar</i> [for the unrelated woman] and dies the unrelated woman performs <i>Chalitzah</i> [for the surviving brother] but <i>Yibum</i> is not performed for her.
+[If there were] three brothers two of whom married two sisters, while the other [third brother] married an unrelated woman, and one of the sisters' husbands died, and the one who had married the unrelated woman marries his wife, and then the wife of the second [brother] dies, and then he who had married the unrelated woman dies, she [the surviving sister] is forbidden to him [to her sister's widower] forever because she was forbidden to him at one point. [If there were] three brothers two of whom married two sisters, while the other [third brother] married an unrelated woman, and one of the ones who had married the sisters divorced his wife, and the brother married to the unrelated woman died, and the one who had divorced [his wife] married [the widowed unrelated woman] and died, this is what they said [meant by]: [If] any of these [women] died or were divorced their rivals are permitted [to the <i>Yavam</i>, the other brother married to a sister].
+In all [cases where women exempted due to <i>Ervah</i> exempt their rivals as well] if there was an uncertain betrothal or divorce, the rivals perform <i>Chalitzah</i> but <i>Yibum</i> is not performed for them. What is [a case of] uncertain betrothal? [If for example] he threw the betrothal [object, such as money] and it is uncertain whether it fell nearer to him or to her - that is uncertain betrothal. A doubtful divorce is [if] he wrote [the bill of divorce] in his own handwriting but it has no witnesses' [signatures] on it; or if it has witnesses' [signatures] on it but it has no date on it; or if it has a date on it but it only has one witness's [signature] on it - those are [cases of] uncertain divorce.
+[If there were] three brothers married to three unrelated women, and one of them [the brothers] died, and the second brother performed <i>Ma’amar</i> [for the widow] and dies, they [his two widows] perform <i>Chalitzah</i> but <i>Yibum</i> is not performed for them, as it is said (Devarim 25:5), "And one them dies... her husband's brother shall go in to her," [that refers to] one who is bound to one <i>Yavam</i>, but not to one who is bound to two <i>Yevamim</i>. Rabbi Shimon says: He may perform <i>Yibum</i> for whichever [woman] he wants and undergo <i>Chalitzah</i> from the other one. [If there were] two brothers married to two sisters and one of them dies, and afterwards the wife of the second brother dies, she [the widow] is forbidden to him forever because she was forbidden to him at one point. 
+[If] two men betrothed two women and when they entered the  marriage canopy they [accidentally] switched this one's [bride] for this one's [bride] they are liable for [subsequent relations with] a married woman.  [If] they were brothers [they are liable for relations] with a brother's wife.  And if they were sisters [they are liable for relations] with "a woman and her sister".  If they were <i>Niddot</i> [women who have menstruated and are thereby impure, they are liable for relations] with a <i>Niddah</i>.  And we separate them for three months [from their husbands since] they are perhaps pregnant.  And if they are minors who are unable to bear [children] we return them [to their husbands] immediately.  And if they are [daughters of] priests they are disqualified from [eating] <i>Terumah</i> [a portion of a crop given to a Kohen which becomes holy upon separation and can only be consumed by Kohanim or their households].     
+
+Chapter 4
+
+[If] an individual underwent <i>Chalitzah</i> [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] from his <i>Yevama</i> [a woman whose husband died childless and whose brother-in-law must marry or dismiss her], and she was [subsequently] found to be pregnant and bore [a child]: If the child will live [for example, he was born after a full period of gestation] he [the <i>Yavam</i> - one upon whom has fallen the obligation to perform Levirate marriage] is permitted to [marry] her relatives, and she is permitted to his relatives, nor is she disqualified [from marrying] a priest.  [If] the child will not [necessarily] live [for example, he is premature]  he [the <i>Yavam</i>] is forbidden to her relatives, and she is forbidden to his relatives, and she is disqualified [from marrying] a priest.
+[If] an individual married his <i>Yevama</i> and she was [subsequently] found to be pregnant and bore [a child]: If the child will live, he must divorce [her] and they are liable for a sacrifice [for having relations]; but if the child will not live, he may maintain her [as a wife]. [If it is] uncertain whether the child was born [after] nine months from the first [husband], or [after] seven months from the second [lit. last husband], he divorces her, but the child is legitimate, and they [both] are liable for an <i>Asham Talui</i> [a guilt-offering brought upon possible commission of a sin].
+[If] a <i>Shomeret Yavam</i> [the widow of a childless man whose brother-in-law has not yet married her nor released her from the obligation of Levirate marriage] inherits property Beit Shammai and Beit Hillel agree that she may sell it or give it away and that [such a transaction] stands.  [If a <i>Shomeret Yavam</i>] dies, what should they do with her <i>Ketubah</i>[a monetary settlement payable to a woman upon divorce or the death of her husband] and with the property that comes in with her [upon marriage] and goes out with her [upon divorce]? Beit Shammai say: The inheritors of the husband and the inheritors of the father divide it; but Beit Hillel say: The [usufruct] property goes to them [both groups], the <i>Ketubah</i> goes  to the inheritors of the husband, and the property that comes in and goes out with her goes to the father's inheritors.
+[Once the <i>Yavam</i>] has married her [the  <i>Yevama</i>] she is considered his wife in every respect, except that her <i>Ketubah</i> is taken from her first husband's estate.
+It is the obligation for the eldest brother to perform <i>Yibum</i> [Levirate marriage wherein a man weds his childless brother's widow].  [If] he is unwilling they go to each of the brothers; if they are unwilling they return to the eldest brother and say to him, "The obligation is incumbent upon you - either undergo <i>Chalitzah</i> or perform <i>Yibum</i>."
+If he delays his decision [arguing that the woman should wait] until the younger brother grows up, or until an older brother arrives from overseas, or until a brother who is a deaf-mute or a <i>shoteh</i> [recovers], they do not heed him, but they say to him, "The obligation is incumbent upon you - either undergo <i>Chalitzah</i> or perform <i>Yibum</i>."
+[If] one has undergone <i>Chalitzah</i> from his <i>Yevama</i> he [remains] on equal footing with his brothers with respect to the inheritance [of his deceased brother]; but if there is a father [he is still alive] the estate is the father's. If one marries his <i>Yevama</i> he acquires his brother's estate. Rabbi Yehudah says: In either case - if there is a father the estate is the father's. [If] one has undergone <i>Chalitzah</i> from his <i>Yevama</i>, he is forbidden to her relatives and she is forbidden to his relatives. He is forbidden to her mother, and to her mother's mother, and to her father's mother, and to her daughter, and to her daughter's daughter, and to her son's daughter, and to her sister as long as she [the <i>Yevama</i>] is alive. The brothers [of the <i>Yavam</i>] are permitted [to her relatives].  And she is forbidden to his father, and to his father's father, and to his son, and to his son's son, and to his brother, and to his brother's son.  A man is permitted to the relative of his <i>Chalutzah</i>'s [a woman who performs  <i>Chalitzah</i>] rival, but is forbidden to the rival of his <i>Chalutzah</i>'s relative.  
+[If] one has undergone <i>Chalitzah</i> from his <i>Yevama</i> and his brother marries her sister and he [the brother] dies, she performs <i>Chalitzah</i> but does not undergo <i>Yibum</i>. And similarly [if] one divorces his wife, and his brother marries her sister and he [the brother] dies, she is exempt from <i>Chalitzah</i> and from <i>Yibum</i>.
+[If] the brother [of the deceased] betroths the sister of the <i>Shomeret Yavam</i>, they said in the name of Rabbi Yehudah ben Beteira: They say to him, "Wait until your older brother proceeds to act."  [If] his brother underwent <i>Chalitzah</i> from her or married her, he may marry his wife [the sister].  [If] the <i>Yevama</i> dies he may marry his wife [the sister].  [If] the <i>Yavam</i> dies, he must divorce his wife [the sister] with a bill of divorce and undergo <i>Chalitzah</i> from his brother's wife. 
+A <i>Yevama</i> should not perform <i>Chalitzah</i> or accept <i>Yibum</i> until three months have passed [following her husband's death].  And all other women should not become betrothed, and should not be married until three months have passed.  [This applies to all women] regardless of whether they were virgins or not virgins, or whether they were divorced or were widowed, or whether they were married or betrothed. Rabbi Yehudah says: Women who had been married may become betrothed [without waiting], and women who were betrothed may get married, save for a betrothed woman in [the region of] Judah since there he is intimate with her. Rabbi Yose says: All women may become betrothed [without waiting] save for a widow because of the mourning.
+[If] four brothers marry four women and [all] die, the eldest [among other surviving brothers] he has the right to perform <i>Yibum</i> for all them [the widows] if he so wishes. If one was married to two wives and died, relations [for <i>Yibum</i>] or <i>Chalitzah</i> with one of them exempts her rival. [If] one is eligible and one is ineligible, [then] if [he  chooses] to undergo <i>Chalitzah</i> he undergoes <i>Chalitzah</i> from the ineligible woman; and if [he chooses] to perform <i>Yibum</i> he performs <i>Yibum</i> with the eligible woman.  
+[If] one re-marries his divorced wife, or [if] one marries his one <i>Chalutzah</i> [after performing <i>Chalitzah</i>], or [if] one marries the relative of his <i>Chalutzah</i>, he must divorce the woman, and any child [resulting from the union] is a <i>Mamzer</i> [the offspring of a severely prohibited union between a Jewish man and woman], these are the words of Rabbi Akiva; but the Sages say the child is not a <i>Mamzer</i>.  And they agree that [if] one marries the relative of his divorced wife, the child is a <i>Mamzer</i>. 
+Who is a <i>Mamzer</i>? [Relations with] any close relative subject to "He shall not enter" (Devarim 23:3) [produces a <i>Mamzer</i>], these are the words of Rabbi Akiva.  Shimon HaTimni says: [Relations with] anyone with whom one is liable to <i>Karet</i> [excision] at the hands of Heaven [produces a <i>Mamzer</i>], and the law follows his approach.  Rabbi Yehoshua says: [Relations with] anyone with whom one is liable to capital punishment [produces a <i>Mamzer</i>]. Rabbi Shimon ben Azzai said: I found a genealogical scroll in Jerusalem and [the following] was written in it: So-and-so is a <i>Mamzer</i> [as the product of a forbidden union with] a married woman, which supports the position of Rabbi Yehoshua.  If one's wife died, he is permitted to her sister; if one divorced [his wife] and she died, he is permitted to her sister.  If she [his former wife] married another man and then died, he is permitted to her sister.  [If] his <i>Yevama</i> died, he is permitted to her sister. [If] he underwent <i>Chalitzah</i> from her and she died, he is permitted to her sister. 
+
+Chapter 5
+
+Rabban Gamliel says: There is no bill of divorce after a bill of divorce, and there is no <i>Ma’amar</i> [semi-betrothal of a <i>Yevama</i> widow through money or a document] after <i>Ma’amar</i>, and there is no relations after relations, and no <i>Chalitzah</i> [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] after <i>Chalitzah</i>.  And the Sages say: There is a bill of divorce after a bill of divorce, and there is <i>Ma’amar</i> after <i>Ma’amar</i>, but there is nothing after relations and nothing at all after <i>Chalitzah</i>.  
+How so?  [If] one performed <i>Ma’amar</i> for his <i>Yevama</i> [a woman whose husband died childless and whose brother-in-law must marry or dismiss her], and [subsequently] gave her a bill of divorce, she needs to perform <i>Chalitzah</i> for him.  If he performed <i>Ma’amar</i> and underwent <i>Chalitzah</i>, she needs [to receive] a bill of divorce from him.  If he performed <i>Ma’amar</i> and had relations, he is following the  necessary <i>Mitzvah</i>. 
+[If] one gave her [his <i>Yevama</i>] a bill of divorce, and performed <i>Ma’amar</i> she requires a [second] bill of divorce and <i>Chalitzah</i>. [If] one gave her a bill of divorce and had relations [with her] she requires a [second] bill of divorce and <i>Chalitzah</i>. [If] one gave her a bill of divorce and underwent <i>Chalitzah</i> from her there is nothing at all after <i>Chalitzah</i>.  [If] he underwent <i>Chalitzah</i> from her and performed <i>Ma’amar</i>, or [if] he gave her a bill of divorce and had relations with her, or [if] he had relations with her and performed <i>Ma’amar</i>, or [if] he gave her a bill of divorce and underwent <i>Chalitzah</i> from her - there is nothing at all after <i>Chalitzah</i>. This is so with both one <i>Yevama</i> and one <i>Yavam</i>, or two <i>Yevamot</i> and one <i>Yavam</i>.
+How so? [If] one performed <i>Ma’amar</i> with one [<i>Yevama</i>] and performed <i>Ma’amar</i> for [the other] one, they need two bills of divorce [each needs one] and <i>Chalitzah</i>. If he performed <i>Ma’amar</i> with one and gave [the other one] a bill of divorce, they need a bill of divorce and <i>Chalitzah</i>. [If] he performed <i>Ma’amar</i> with one and had relations with [the other] one they need two bills of divorce and <i>Chalitzah</i>. [If] he performed <i>Ma’amar</i> with one and underwent <i>Chalitzah</i> with [the other] one, the first one requires a bill of divorce.  [If] he gave a bill of divorce to one and a bill of divorce to [the other] one they [both] require him to undergo <i>Chalitzah</i>.  [If] he gave a bill of divorce to one and had relations with [the other] one she [the latter] requires a bill of divorce and she [either] requires him to undergo <i>Chalitzah</i>.  If he gave a bill of divorce to one and performed <i>Ma’amar</i> for [the other] one she [the latter] requires a bill of divorce and she [either] requires him to undergo <i>Chalitzah</i>. If he gave a bill of divorce to one and underwent <i>Chalitzah</i> from [the other] one there is nothing at all after <i>Chalitzah</i>. 
+[If] he underwent <i>Chalitzah</i> [from one] and underwent <i>Chalitzah</i> [from the other]; or [if] he underwent <i>Chalitzah</i> [from one] and performed <i>Ma’amar</i> for the other one, or gave a bill of divorce [to the other one], or had relations [with the other one]; or [if] he had relations [with one] and had relations [with the other one]; or [if] he had relations [with one] and performed <i>Ma’amar</i> [for the other one], or he gave a bill of divorce [to the other one], or underwent <i>Chalitzah</i> [from the other one], there is nothing at all after <i>Chalitzah</i>. This is so with both one <i>Yavam</i> and two <i>Yevamot</i>, or two <i>Yevamim</i> and one <i>Yevama</i>.
+[If] one underwent <i>Chalitzah</i> and [subsequently] performed <i>Ma’amar</i>; or [if] gave her a bill of divorce and had relations with her; or [if] he had relations with her and [subsequently] performed <i>Ma’amar</i>; or if he gave her a bill of divorce and underwent <i>Chalitzah</i> there is nothing at all after <i>Chalitzah</i>, whether it's at the beginning, or in the middle or at the end.  And [with regard to] relations - when it's at the beginning there is nothing at all after it.  If it is in the middle or at the end there can be something after it.  Rabbi Nechemiah says: [With regard to] both relations and <i>Chalitzah</i> there is nothing at all after it, whether it is at the beginning or in the middle or at the end. 
+
+Chapter 6
+
+
+
+Chapter 7
+
+[If] a widow [was married] to a High Priest, or a divorced woman or a <i>Chalutzah</i> [a woman who performs <i>Chalitzah</i>, was married] to a common priest, and [through the marriage] brought him [her husband] usufruct of slaves‎ or slaves of guaranteed property - usufruct slaves may not eat <i>Terumah</i> [a portion of a crop given to a priest which becomes holy upon separation and may only be consumed by priests and their households], but guaranteed property slaves may eat [<i>Terumah</i>].  And these are usufruct slaves: If they die - they die to her [she suffers the financial loss], and if they appreciate in value - they appreciate for her. Even though he is liable for their sustenance, they may not eat <i>Terumah</i>. And these are guaranteed property slaves: If they die - they die to him [he suffers the financial loss], and if they appreciate in value - they appreciate for him. Since he is responsible for them, they may eat <i>Terumah</i>. 
+[If] the daughter of an Israelite [was married] to a priest and brought slaves in to him, they may eat <i>Terumah</i> whether they are usufruct slaves or guaranteed property slaves. But if the daughter of a priest [was married] to an Israelite, and brought slaves in to him, they may not <i>Terumah</i> whether they are usufruct slaves or guaranteed property slaves.
+[If] the daughter of an Israelite [was married] to a priest who died leaving her pregnant, her slaves may not eat <i>Terumah</i> because of the portion of the unborn child, since the unborn child disqualifies but does not confer the right to eat [<i>Terumah</i>], these are the words of Rabbi Yose.  They [the Sages] said to him: Even as you affirm this in respect to the daughter of an Israelite [married] to a priest, so too [if] the daughter of a priest [was married] to a priest who died leaving her pregnant, her slaves may not eat <i>Terumah</i> because of the portion of the unborn child.  
+An unborn child, and a <i>Yavam</i> [the one upon whom has fallen the obligation to perform Levirate marriage], and betrothal, and a deaf mute, and a boy nine years and one day old disqualify [the daughter of a priest from eating <i>Terumah</i>] but do not confer the right to eat. [If] it is uncertain whether he is nine years and one day or not, or it is uncertain whether he has grown two hairs [of puberty] or he has not grown [he disqualifies and does not confer the right to eat]. If a house collapses on an individual and his brother's daughter and it is unknown who died first, her rival performs <i>Chalitzah</i> [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] but she does not undergo <i>Yibum</i> [Levirate marriage wherein a man weds his childless brother's widow].
+The rapist, and the seducer, and the <i>shoteh</i> do not disqualify and do not confer the right to eat. And if they are not eligible to enter [marry into the nation of] Israel they do disqualify.  How so? [If] an Israelite had relations with the daughter of a priest, she may eat <i>Terumah</i>. [If] she became pregnant, she may not eat <i>Terumah</i>. If the unborn child was cut up inside her womb she may eat [<i>Terumah</i>]. [If] a priest had relations with the daughter of an Israelite she may not eat <i>Terumah</i>. [If] she became pregnant, she may not eat [<i>Terumah</i>].  [If] she gave birth she may eat [<i>Terumah</i>]. What emerges is that the power of the son is greater than that of the father. The slave disqualifies due to having relations, but does not disqualify due to children. How so?  [If] the daughter of an Israelite [was married] to a priest, or [if] the daughter of a priest [was married] to an Israelite, and she bore him son, and that son went and had relations with a maidservant who bore him a son, then he is a slave. [If] his father's mother was the daughter of an Israelite [married] to a priest, she may not eat <i>Terumah</i>; but [if] she were the daughter of a priest [married] to an Israelite she may eat <i>Terumah</i>. A <i>Mamzer</i> [the offspring of a severely prohibited union between a Jewish man and woman] disqualifies and confers the right to eat. How so? [If] the daughter of an Israelite [was married] to a priest, or a priest's daughter [was married] to an Israelite, and she bore him a daughter, and the daughter went and married a slave or a gentile, and bore him a son, the son is a <i>Mamzer</i>. [If] his mother's mother was the daughter of an Israelite [married] to a priest, she may eat <i>Terumah</i>. [If] she was a priest's daughter [married] to an Israelite she may not eat <i>Terumah</i>. 
+A High Priest may occasionally disqualify.  How so? [If] a priest's daughter [was married] to an Israelite, and she bore him a daughter, and that daughter went and married a priest, and bore him a son - he [that son] is eligible to be a High Priest, to stand and minister on the altar; he confers the right to eat [<i>Terumah</i>] on his mother but disqualifies his mother's mother, who may well say: "May there not be like my grandson the High Priest who disqualifies me from eating <i>Terumah</i>."
+
+Chapter 8
+
+
+
+Chapter 9
+
+There are certain classes of women who, although lawfully married, are, nevertheless, prohibited to marry [in the event of the death of their husbands without issue] their brothers-in-law by <i>yibum</i>. Others may marry their brothers-in-law, although their marriage with their deceased husbands was illegitimate. Some, again, are permitted to both husband and brother-in-law; while others are prohibited to both. Lawfully married, and yet prohibited to their brother-in-law, are,—a widow married to an ordinary priest, whose brother is a high-priest; [also] when a desecrated priest, who has a brother properly qualified, marries a qualified priest's daughter; when an Israelite, who has a bastard brother, was married to an Israelite woman; when a bastard marries a bastardess, and he has a legitimate Israelite brother:—all these marriages are indeed legal, but the females may, nevertheless, in case of their husband's death, not marry their brothers-in-law by <i>yibum</i>.
+The following women may be married to their brothers-in-law by <i>yibum</i>, although they had been illegitimately married to their husbands:—when a high-priest, whose brother is an ordinary priest, has betrothed a widow; when a priest, whose brother is a desecrated priest, had married a profane woman; when a legitimately born Israelite has a bastard brother, and marries a bastardess; or a bastard, whose brother is a legitimately born Israelite, married an Israelite woman:—all these may be married to their brothers-in-law by <i>yibum</i>, although they were [in the first instance] illegally married to their deceased husbands. Prohibited to both husband and brother-in-law are:—when a high-priest married a widow, and his brother also became high-priest, or even if only an ordinary priest; when a qualified priest, whose brother is also qualified, had married a profane woman; when a legitimately born Israelite, who has a legitimate brother, marries a bastardess:—all these [women] are prohibited to both husband and brother-in-law, but every other woman [legally married] may be married by <i>yibum</i>.
+In respect to the secondary degrees prohibited by the scribes, the following is to he observed:—when a woman is related in the secondary degree to her husband, but not to her brother-in-law, she is indeed unlawfully married, but may [if a widow without issue] be married by <i>yibum</i> to her late husband's brother; if related in the secondary degree to her brother-in-law, but not to her husband, she cannot be married to her brother-in-law by <i>yibum</i>, although the marriage with her late husband was strictly legal; but if related in the secondary degree to both, she is prohibited to both: such a woman has no right to the portion secured to her by her marriage-contract, nor repayment for the usufructum goods she brought to her husband, nor has she a right to her maintenance, and to repayment for the wear and tear [deterioration] of the property of which her husband had the usufruct; her offspring however, are legitimate, but the husband must be compelled to divorce her. A widow married to a high-priest; or a divorced woman, or one who had performed the ceremony of Chalitzah, married to an ordinary priest; a bastardess, and a female Netin, married to an Israelite; and a legitimately-born Israelite woman married to a Netin, or to a bastard—have a right to their Ketubah [though illegally married.]
+An Israelite woman who was betrothed to a priest, or is pregnant by one, or is waiting to be married by <i>yibum</i> to a priest; a priest's daughter also, who is similarly situated in respect to an Israelite, may not eat of the heave; an Israelite woman betrothed to, or pregnant by, a Levite, or waiting to be married to one by <i>yibum</i>; also a Levite's daughter similarly situated in respect to an Israelite, may not eat tithe. A Levite's daughter betrothed to, or pregnant by, a priest, or one who waits to be married to a priest by <i>yibum</i>; also a priest's daughter similarly situated in respect to a Levite, may neither eat of the heave-offering, nor of tithe.
+An Israelite woman married to a priest, may eat of the heave, and also after his death if left with a son by him; if she then married a Levite she may eat tithe, and also, after his death, if left with a son by him. If she married subsequently an Israelite, she may no longer eat either heave or tithe, not even after the decease of her Israelite husband, in case she was left with a son by him; if after his death his son also died, she may eat tithe; when her son from the Levite dies, she may again eat heave, and when her son from the priest also dies, she may not eat either heave or tithes.
+A priest's daughter married to an Israelite, may not eat heave, even after his death, if left with a son by him; if she married afterwards a Levite, she may eat tithe, also after his death, if left with a son by him: if she was then again married to a priest, she may eat heave; after the death of her son from the priest, she may no longer eat heave; after the death of her son from the Levite she may not eat tithe, and if her son: by the Israelite also dies, she returns to her father's house. And the text (Lev. xxii. 13) applies to her case, where it is said, "She shall again return to her father's house as in her youth, and shall eat of her father's meat," 
+
+Chapter 10
+
+A woman whose husband  went overseas, and they [a witness] came to her and said, "Your husband died", [whereupon] she re-married, following which her [first] husband arrived - she leaves this one and this one and requires a bill of divorce from this one and from this one. [Such a woman] has [receives] no <i>Ketubah</i> [a monetary settlement payable to a woman upon divorce or the death of her husband], nor [repayment for the] usufruct [she brought into the marriage], nor maintenance, nor [repayment for the] deterioration [of her usufruct] from either this [husband] or this [husband].  If she took from this one or from this one return she returns [the money]. And a child [born] from this one or from this one is a <i>Mamzer</i> [the offspring of a severely prohibited union between a Jewish man and woman].  And neither this [husband if he's a priest] or this [husband if he's a priest] may become impure on her account [that is, they may not bury her if she dies].  And neither this one nor this one have rights to her findings or to her handiwork [earnings], and neither [have the power] to annul her vows. [If the woman was] the daughter of an Israelite she is disqualified [from getting married] to a priest; [if the woman was] the daughter of a Levite [she may not eat] <i>Ma'aser</i> [<i>Ma'aser Rishon</i> is the first tithe of produce which must be given to the Levite]; [if the woman was] the daughter of a priest [she may not eat] <i>Terumah</i> [a portion of a crop given to a priest which becomes holy upon separation and may only be consumed by priests and their households].  And neither the heirs of this one nor the heirs of this one inherit her <i>Ketubah</i>.  And if they [the two husbands] die the brother of this one and the brother of this one undergo <i>Chalitzah</i> [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] but neither perform <i>Yibum</i> [Levirate marriage wherein a man weds his childless brother's widow]. Rabbi Yose says: Her <i>Ketubah</i> [is paid] from the estate of her first husband.  Rabbi Elazar says: The first one has rights to her findings and to her handiwork [earnings], and [has the power] to annul her vows.  Rabbi Shimon says: [If] the brother of the first [husband] has relations with her or undergoes <i>Chalitzah</i> from her that exempts her rival, and a child [born] from him [the first husband] is not a <i>Mamzer</i>.  And if she married without permission [of the court] she is permitted to return to him [the first husband].
+[If] a woman married based on the court's authorization [where a single witness testified], she leaves [both men] and is exempt from a sacrifice [for unlawful relations].  [If] she did not marry based on the court's authorization she leaves and is liable for a sacrifice. This is the strength of the court in that it exempts her from a sacrifice. [If] the court ruled that she may marry and she went and acted unlawfully, she is liable for a sacrifice since the court only allowed her to get married [lawfully]. 
+[If] a woman had a husband and a son who went overseas, and they [a witness] came to her and said, "Your husband died and then your son died", [whereupon] she re-married, following which they said, "The events were reversed" - she leaves [her second husband] and the first and the last child are <i>Mamzerim</i>.  [If] they said to her, "Your son died and then your husband died," [whereupon] she underwent <i>Yibum</i>, following which they said, "The events were reversed" - she leaves [her second husband] and the first and the last child are <i>Mamzerim</i>. [If] they said to her, "Your husband died", [whereupon] she re-married, following which they said to her, "He was alive [when you remarried] and [then] died, she leaves and the first child is a <i>Mamzer</i> but the last child is not a <i>Mamzer</i>. If they said to her, "Your husband died" and she became betrothed, and then her [first] husband arrived she is permitted to return to him. Even if the latter [husband] gave her a bill of divorce, he has not disqualified her from [subsequently marrying] a priest.  This was how Rabbi Elazar ben Matya interpreted [the verse] (Vayikra 21:7), "[A priest shall not marry] a woman divorced from her husband," - [but he may marry a woman divorced] from a man who was not her husband.
+[If] a man had a wife who went overseas, and they [a witness] came to him and said, "Your wife died" [whereupon] he married her sister, and then his wife arrived, she may return to him.  He is permitted [to marry] the relatives of the second one [wife], and the second one is permitted [to marry] his relatives. And if the first one died, he is permitted [to marry] the second one.  [If] they [a witness] said to him "Your wife died" [whereupon] he married her sister, and then they said "She was alive [when you remarried] and [then] died," the first child is a <i>Mamzer</i> but the last child is not a <i>Mamzer</i>.  Rabbi Yose says: Whoever disqualifies [a woman] for other people disqualifies for himself [as well], and whoever does not disqualify for other people does not disqualify for himself [either].  
+[If] they [a witness] said to him, "Your wife died" [whereupon] he married her paternal sister. She [the second wife] died [whereupon] he married her [the second wife's] maternal sister.  She [the third wife] died [whereupon] he married her [the third wife's] paternal sister.  She [the fourth wife] died [whereupon] he married her [the fourth wife's] maternal sister.  [If] they were all found alive he is permitted [to marry] the first, third and fifth women and they exempt their rivals [from <i>Yibum</i> should the man die], and he is forbidden [to marry] the second and fourth women, and relations [of the <i>Yavam </i>with] either one does not exempt her rival. And if he had relations with the second one after the death of the first one, he is permitted [to marry] the second and fourth women, and they exempt their rivals; but he is forbidden [to marry] the third and the fifth women and relations [of the <i>Yavam</i> with] either one does not exempt her rival.
+A boy from the age of nine years and one day disqualifies [his <i>Yevama</i> for <i>Yibum</i>] with his brothers, and his brothers disqualify her for him.  But while he disqualifies her from the outset only, the brothers disqualify her from the outset and at the end.  How so? [If] a boy the age of nine years and one day had relations with his <i>Yevama</i> [a woman whose husband died childless and whose brother-in-law must marry or dismiss her] he disqualifies [her] for his brothers.  [If] [one of] the brothers had relations with her, or performed <i>Ma’amar</i> [semi-betrothal of a <i>Yevama</i> widow through money or a document] for her, or gave her a bill of divorce or underwent <i>Chalitzah</i> from her, they have disqualified [her] for him. 
+[If] a boy the age of nine years and one day had relations with his <i>Yevama</i> after which his brother who was the age of nine years and one day had relations with her, [the latter] disqualifies [her] for him [the former].  Rabbi Shimon says: He does not disqualify [her]. 
+[If] a boy the age of nine years and one day had relations with his <i>Yevama</i> after which he had relations with her rival, he has disqualified [both women] from himself.  Rabbi Shimon says: He does not disqualify [them]. [If] a boy the age of nine years and one day had relations with his <i>Yevama</i> after which he died, she performs <i>Chalitzah</i> but does not undergo <i>Yibum</i>.  [If such a lad] married a woman and he died she is exempt [from <i>Chalitzah</i> and <i>Yibum</i>]. 
+[If] a boy the age of nine years and one day had relations with his <i>Yevama</i> and when he attained majority married a different woman and [then] dies, if he had not had relations with his <i>Yevama</i> after attaining majority the first one [the original <i>Yevama</i>] performs <i>Chalitzah</i> but does not undergo <i>Yibum</i>, while the second woman performs <i>Chalitzah</i> or undergoes <i>Yibum</i>. Rabbi Shimon says: He [a surviving <i>Yavam</i>] performs <i>Yibum</i> for whichever woman he wants, and undergoes <i>Chalitzah</i> from the other one.  This is so whether he is nine years and one day or twenty years but has not grown two hairs [of puberty].  
+
+Chapter 11
+
+A man may lawfully marry the near relatives of a woman whom he has violated or seduced, but he who has either violated or seduced the near relatives of his wife, has become guilty of incest. A man may marry a woman who had been violated or seduced by his father, or one who had been thus treated by his son. Rabbi Yehudah prohibits a son to marry a woman who had been violated or seduced by his father.
+When the sons of a female proselyte have adopted the Jewish faith at the same time with their mother [and one of them dies without issue], his brother is not bound to <i>yibum</i>, nor to receive Chalitzah [from the widow of his deceased brother]. Even when the first was conceived before she participated in the holiness [of the Jewish community], but was born under the Holy covenant, and that the other brother was both conceived and born under the Holy covenant. The same regulation applies to a bondwoman whose children were manumitted along with her.
+When the sons of five women have become intermixed with each other [and each woman has another son, of whose identity she is certain], when these mixed sons have grown up, married, and died [without issue], then four of the surviving brothers shall cause the widow of one to perform Chalitzah to them, and the fifth brother may marry the widow; then shall he and three other brothers receive Chalitzah from another widow, whom another brother may marry by <i>yibum</i>[and in the same manner with the remainder], so that each of these widows must perform the ceremony of Chalitzah four times, and can then be married by Yeboom.
+When the son of a woman has become interchanged with that of her daughter-in-law [and each of them has another son, or sons, besides], which sons grew up, married, and died [without issue], then the other sons of the widowed daughter-in-law shall receive Chalitzah [from one widow] but may not marry her by Yeboom, because it is doubtful whether she was his brother's wife or that of his father's brother; but the sons of the grandmother may either marry her by <i>yibum</i>, or receive Chalitzah, because the doubt in this case is only whether she was wife of his brother, or of his brother's son; but if the sons whose descent is undoubted die, then those of doubtful descent who were interchanged, must have the ceremony of Chalitzah performed to them by the widow of the grandmother's son, but may not marry her by Yeboom, because it is doubtful whether she is the brother's wife or that of his father's brother, the widowed daughter-in-law need only perform the ceremony of Chalitzah to one of those who were interchanged, and may then marry the other by <i>yibum</i>.
+When the son of a woman married to a priest, was interchanged with that of her bondwoman, both [sons] may eat of the heave, but when both happen to present themselves at the same time at the threshing-floor, they shall receive but one share of the heave; they may not defile themselves with a dead body, and may not marry women who are either qualified or disqualified to be married to a priest. But when they have attained their majority, and have mutually manumitted each other, they may marry the women only who are qualified to be married to the priesthood, and may not defile themselves with a dead body; but if they did so, the forty stripes are not to be inflicted on them. They may not eat heave, but if they did eat it, they need not pay back the principal [of the value they had eaten], and an additional fifth, nor has either of them a share [in the division of heave among the priests] at the threshing-floor, but they are allowed to sell their own heave, and keep the money themselves.  They have no share of the consecrated things of the Temple; consecrated things are not given to them, nor are these consecrated things exacted from them. They are, moreover, not bound to give the shoulder, the two cheeks, and maw of their own offering to the priests. Their first-born cattle must be left to pasture, till they contract a legal blemish, and with respect to their sacrifices, the most stringent regulations in force in respect to that of priest and Israelites, are to be applied to them.
+If a woman who did not wait three months [to re-marry] since the death of her husband [or since her divorce], should marry within that time, and has a son born unto her of whom it is doubtful whether he was a nine months’ child by the first husband, or a seven months’ child by the second; if she had other sons by the first and second husbands, then these sons must, in case of the decease [without issue] of their brother, to whose birth doubt attached, receive Chalitzah from his widow, but may not marry her by <i>yibum</i>; and he also may only receive Chalitzah from any of his brother's widows, but may not marry them by Yeboom; but if he had half-brothers, either of her first or second husband, who are not sons of his mother, he may in that case either receive Chalitzah of his brother's widow, or may marry her by <i>yibum</i>. In respect to his brothers, one of them must [in case of his death without issue] receive Chalitzah from his widow, and then may another brother marry her by <i>yibum</i>.
+If one [of the two husbands of the said woman] is an Israelite, and the other a priest, the son may only marry a woman qualified to be married to the priesthood. He may not defile himself with a dead body; but if he did so, the punishment of forty stripes is not to be inflicted on him; neither may he eat of the heave; but if he did so, he is not bound to pay the value of the principal and an additional fifth part. He also shall not receive a share of the priestly oblation at the threshing-floor; he may sell his own heave, and keep the money for himself. He has no share in the consecrated things of the Temple, nor shall consecrated things be given to him; yet, those belonging to himself cannot be claimed, or exacted from him [by the priests]. He is also free from the payment of the two cheeks, the shoulder, and maw of his own sacrifice [to the priests]; and his firstborn cattle must be left to pasture till it contracts a legal blemish, and the most stringent regulations [regarding sacrifices] of priests and Israelites, are to be applied in respect to his sacrifices. If both [the husbands of his mother] were priests, he is bound [in case of death] to mourn for them, and they for him; he may not defile himself with their dead bodies, nor may they defile themselves with his; he is no heir to them, but they inherit his property. The punishment attached to the crime of striking, or cursing a father, cannot be inflicted on him. He may serve in the priests' division of service at the Temple, of one and of the other, but he does not participate in the share of either, but if both belonged to one division [‏משמרה‎], he is entitled to one share.
+
+Chapter 12
+
+
+
+Chapter 13
+
+Beit Shammai say: Only betrothed girls may refuse [exercise the right of refusal when married off by their mothers and brothers‎]; but Beit Hillel say: [Both] betrothed and married girls [may refuse]. Beit Shammai say: [Refusal only applies] with a husband and not with a <i>Yavam</i> [one upon whom has fallen the obligation to perform Levirate marriage]; but Beit Hillel say: [Refusal applies both] with a husband and with a <i>Yavam</i>. Beit Shammai say: [Refusal takes effect when done] in his presence; but Beit Hillel say: [Refusal takes effect when done either] in his presence or in his absence. Beit  Shammai say: [Refusal must be stated] in a court; but Beit Hillel say: [Refusal can be stated either] in a court or outside a court. Beit Hillel said to Beit Shammai: A girl may refuse [exercise refusal] as a minor even four or five times. Beit Shammai said to them: The daughters of Israel are not to be treated as chattel, rather she may refuse and then wait to attain majority, or refuse and be married.
+Who is the minor who is required to refuse?  Any girl whose mother and brother married her off with her knowledge.  [If] they married her off without her knowledge she does not require refusal. Rabbi Chanina ben Antignos says: Any child who is incapable of looking after her betrothal [money] does not require refusal.  Rabbi Eliezer says: The act of a minor is meaningless and [such a girl is considered] as one who has been seduced.  [If] the daughter of an Israelite [is married] to a priest, she may not eat <i>Terumah</i> [a portion of a crop given to a priest which becomes holy upon separation and may only be consumed by priests and their households]; [if] the daughter of a priest [is married to] an Israelite she may eat <i>Terumah</i>.
+Rabbi Eliezer ben Yaakov says: [If] an impediment is due to the man it is as if she is his wife; [if] an impediment is not due to the man it is as if she is not his wife.   
+[If] a girl refuses a man he is permitted [to marry] her relatives and she [is permitted] to marry his relatives, and she is not disqualified from [marrying] into the priesthood.  [If] he gave her a bill of divorce he is forbidden [from marrying] her relatives and she is forbidden [from marrying] his relatives and she is disqualified [from marrying] into the priesthood.  [If] he gave her a bill of divorce and [subsequently] took her back, and she refused him and married somebody else, and [then] was widowed or divorced [from the second man] she is permitted to return to him. [If] she refused him and he took her back and then he gave her a bill of divorce and she married somebody else, and [then] was widowed or divorced [from the second man], she is forbidden to return to him.  This is the principle: [If there is] a bill of divorce after refusal - she is forbidden to return to him; [if there is] refusal after a bill of divorce - she is permitted to return to him. 
+[If] a woman refused a man and married somebody else who divorced her, then [got married] to another man and refused him, then [got married] to another man who divorced her, then [got married] to another man and refused him, [the law is] she is forbidden to return to any man from whom she left through a bill of divorce, but is permitted to return [to any man whom she she left] through refusal. 
+[If] a man divorced his wife and took her back [and then died], she is permitted to the <i>Yavam</i>, but Rabbi Eliezer forbids [him from marrying her].  And similarly, [if] one divorced an orphan and took her back she is permitted to the <i>Yavam</i>, but Rabbi Eliezer forbids [him from marrying her].  [If] a minor was married off by her father and she [was subsequently] divorced, she is considered an orphan during the father's lifetime [that is, the father has lost his authority over her].  [If] he took her back all [opinions] agree that she is forbidden to the <i>Yavam</i>. 
+[If] two brothers are married to two sisters who are minors and orphans, and the husband of one dies, [the widow] is released since she is [the <i>Yavam</i>'s] wife's sister.  [The law] is similar [in the case of] two deaf-mute women.  [If two brothers are married to two sisters one of whom is] an adult and [one of whom] is a minor, [if] the husband of the minor dies, the minor is released since she is [the <i>Yavam</i>'s] wife's sister; [if] the husband of the adult dies, Rabbi Eliezer says: We instruct the minor to refuse him [allowing her sister to undergo <i>Yibum</i>].  Rabban Gamliel says: If she refuses, she refuses [her refusal is valid and], and if not, she waits until she attains majority and then the other is released since she is [the <i>Yavam</i>'s] wife's sister.  Rabbi Yehoshua says: Woe to him because of his wife and woe to him because of his brother's wife - he removes his wife with a bill of divorce and his brother's wife with <i>Chalitzah</i> [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage].  
+[If] a man was married to two orphans who were minors and he died - [if] one of them has relations [with the <i>Yavam</i>] or performs <i>Chalitzah</i> she exempts her rival. [The law] is similar [in the case of] two deaf-mute women. [If a man is married to] a minor and a deaf mute [and dies] - [if] one of them has relations [with the <i>Yavam</i>] or performs <i>Chalitzah</i> she does not exempt her rival.  [If a man is married to] a hearing woman and a deaf-mute woman [and dies] - [if] the hearing one has relations [with the <i>Yavam</i>] she exempts her rival, but [if] the deaf-mute has relations [with the <i>Yavam</i>] she does not exempt her rival. [If a man is married to] an adult and a minor [and dies] - [if] the adult has relations [with the <i>Yavam</i>] she exempts the minor, but [if] the minor has relations [with the <i>Yavam</i>] she does not exempt the adult. 
+[If] a man was married to two orphans who were minors and he died - [if] the <i>Yavam</i> had relations with the first one and then had relations with the second one, or [if] his [other] brother had relations with the second one, he has not disqualified the first one.  [The law] is similar [in the case of] two deaf-mute women. [If a man is married to] a minor and a deaf mute [and dies] - [if] the <i>Yavam</i> had relations with the minor and then had relations with the deaf-mute, or [if] his [other] brother had relations with the deaf-mute, he has not disqualified the minor.  [If] the <i>Yavam</i> had relations with the deaf-mute and then had relations with the minor, or [if] his [other] brother had relations with the minor, he has disqualified the deaf-mute. 
+[If a man is married to] a hearing woman and a deaf-mute woman [and dies] - [if] the <i>Yavam</i> had relations with the hearing woman and then had relations with the deaf-mute, or [if] his [other] brother had relations with the deaf-mute, he has not disqualified the hearing woman. [If] the <i>Yavam</i> had relations with the deaf-mute and then had relations with the hearing woman, or [if] his [other] brother had relations with the hearing woman, he has disqualified the deaf-mute.   
+[If a man is married to] an adult and a minor [and dies] - [if] the <i>Yavam</i> had relations with the adult and then had relations with the minor, or [if] his [other] brother had relations with the minor, he has not disqualified the adult. [If] the <i>Yavam</i> had relations with the minor and then had relations with the adult, or [if] his [other] brother had relations with the adult, he has disqualified the minor.  Rabbi Elazar says: We instruct the minor to refuse him.   
+[If] a minor <i>Yavam</i> had relations with a minor <i>Yevama</i> [a woman whose husband died childless and whose brother-in-law must marry or dismiss her] they attain majority together.  [If] he had relations with an adult <i>Yevama</i> she waits until he attains majority. [If] a <i>Yevama</i> said within thirty days [following <i>Yibum</i>], "I have not had relations" they compel him to undergo <i>Chalitzah</i>.  [If she said so] after thirty days they ask him to undergo <i>Chalitzah</i>.  Whenever he admits [that he has not had relations with her], even after twelve months, they compel him to undergo <i>Chalitzah</i>.
+[If] a woman vowed during her husband's lifetime against [receiving any] benefit from her <i>Yavam</i> [and the husband dies] they compel him to undergo <i>Chalitzah</i>.  [If she made such a vow] after her husband's death - they ask him to undergo <i>Chalitzah</i>.  And if she intended this [to avoid <i>Chalitzah</i> and vowed] even during her husband's lifetime, they ask him to undergo <i>Chalitzah</i>.
+
+Chapter 14
+
+[If] a deaf-mute marries a hearing woman, or if a hearing man marries a deaf-mute - if he desires he can remove [divorce] her, if he desires he can maintain her. Just as he marries her using signals, so too he can remove her using signals.  [If] a hearing man marries a hearing woman and she becomes deaf - if he desires he can remove her, if he desires he can maintain her. [If] she loses her mind - he may not remove her.  If he becomes deaf or loses his mind - he may never remove her. Rabbi Yochanan ben Nuri said: Why can a woman who becomes deaf be removed, but a man who becomes deaf cannot remove [his wife]?  They said to him: A man who divorces is not similar to a woman who is divorced, for the woman goes out with her consent or without her consent, but a man can only remove [his wife] with his consent.   
+Rabbi Yochanan ben Gudgedah testified that [if] the father of a deaf mute woman married her off, she goes out with a bill of divorce.  They said to him: So too is she [the hearing woman who went deaf] like her.  
+[If] two deaf-mute brothers are married to two deaf-mute sisters, or to two hearing sisters, or to two sisters one of whom is a deaf-mute and the other of whom is hearing; or [if] two deaf-mute sisters are married to two hearing brothers, or to two deaf-mute brothers, or to two brothers one of whom is a deaf-mute and the other of whom is hearing - these women are exempt from <i>Chalitzah</i> [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] and from <i>Yibum</i> [Levirate marriage wherein a man weds his childless brother's widow].  And if they are unrelated they [the <i>Yevamim</i>] marry them - and if they want to remove them [afterwards], they remove them.
+[If] two brothers one of whom is a deaf-mute and the other of whom is hearing are married to two hearing sisters, [and] the deaf-mute husband of [one of] the hearing women dies, what should the hearing husband of the [other] hearing woman do? She goes out since she is [the <i>Yavam</i>'s] wife's sister.  [If] the hearing husband of [one of] the hearing women dies, what should the deaf-mute husband of the [other] hearing woman do? He removes his wife with a bill of divorce and his brother's wife is forbidden [to him] forever. 
+[If] two hearing brothers were married to two sisters one of whom is a deaf-mute and the other of whom is hearing, [and] the hearing husband of the deaf-mute [woman] dies what should the hearing husband of the hearing woman do? She goes out since she is [the <i>Yavam</i>'s] wife's sister.  [If] the hearing husband of the hearing [woman] dies what should the hearing husband of the deaf-mute woman do? He removes his wife with a bill of divorce and his brother's wife with <i>Chalitzah</i>. 
+[If] two brothers one of whom is a deaf-mute and one of whom is hearing were married to two sisters one of whom is a deaf-mute and the other of whom is hearing, [and] the deaf-mute husband of the deaf-mute woman dies what should the hearing husband of the hearing woman do? She goes out since she is [the <i>Yavam</i>'s] wife's sister.  [If] the hearing husband of the hearing [woman] dies what should the deaf-mute husband of the deaf-mute woman do? He removes his wife with a bill of divorce and his brother's wife is forbidden [to him] forever.  
+[If] two brothers one of whom is a deaf-mute and one of whom is hearing were married to two unrelated hearing women, [and] the deaf-mute husband of the hearing woman dies what should the hearing husband of the hearing woman do? He either undergoes <i>Chalitzah</i> or performs <i>Yibum</i>. [If] the hearing husband of the hearing [woman] dies what should the deaf-mute husband of the hearing woman do? He marries her and may never remove her. 
+[If] two hearing brothers were married to two unrelated women one of whom is a deaf-mute and the other of whom is hearing, [and] the hearing husband of the deaf-mute woman dies what should the hearing husband of the hearing woman do? He marries her and if wants to remove her, he removes her. [If] the hearing husband of the hearing [woman] dies what should the hearing husband of the deaf-mute woman do? He either undergoes <i>Chalitzah</i> or performs <i>Yibum</i>. 
+[If] two brothers one of whom is a deaf-mute and one of whom is hearing were married to two unrelated women one of whom is a deaf-mute and one of whom is hearing, [and] the deaf-mute husband of the hearing woman dies what should the hearing husband of the hearing woman do? He marries her and if wants to remove her, he removes her. [If] the hearing husband of the hearing [woman] dies what should the deaf-mute husband of the deaf-mute woman do? He marries her and may never remove her.
+
+Chapter 15
+
+[If] a woman and her husband went overseas and there was peace between them and peace in the world, and she came and said, "My husband died", she may marry.  [If she said], "My husband died" she may undergo <i>Yibum</i> [Levirate marriage wherein a man weds his childless brother's widow]. [If] there was peace between them and war in the world, [or] strife between them and peace in the world, and she came and said, "My husband died", she is not trusted.  Rabbi Yehudah says: She is only trusted if she comes crying and in torn clothes.  They [the Sages] said to him: She may marry in either case.  
+Beit Hillel say: We have heard that this [that she may re-marry upon reporting her husband's death] only applies if she comes from the harvest, and within the same country, and like a case that happened.  Beit Shammai said to them: [She may re-marry] whether she comes from the harvest or from the olive [harvest] or from the grape [harvest], or whether she comes from a different country - the Sages only spoke of the harvest since that was what happened.  And Beit Hillel retracted to teach according to Beit Shammai. 
+Beit Shammai say: [The woman who reports her husband's death] may marry and collect her <i>Ketubah</i> [a monetary settlement payable to a woman upon divorce or the death of her husband].  Beit Hillel say: She may marry but does not collect her <i>Ketubah</i>.  Beit Shammai said to them: You allow the stringent <i>Ervah</i> [forbidden union], will you not allow the lenient monetary issue? Beit Hillel said to them: We find that brothers do not inherit based on her word. Beit Shammai said to them: Alas, we learn from the text of the <i>Ketubah</i> that he writes for her, "That if you marry somebody else you may collect what is written for you".  And Beit Hillel retracted to teach according to Beit Shammai. 
+All people are trusted to testify to her except for her mother-in-law, and her mother-in-law's daughter, and her rival, and her <i>Yevama</i> [her brother-in-law's wife], and her husband's daughter.  Why is [reporting] a bill of divorce different than [reporting] a death?  Because the writing [in the bill of divorce] proves [the divorce].  [If a single] witness states, "He died", and she married, and a different [witness] came and said, "He did not die", she does not go out.   [If a single] witness states, "He died", and two [other witnesses] state, "He did not die", even if she has married - she goes out.  [If] two witnesses state, "He died", and a [single] witness states "He did not die", even though she has not married, she may marry.
+[If] one [of a man's two wives] states, "He died," and one states, "He did not die", the one who states "He died" may marry and collect her <i>Ketubah</i>, and the one who states "He did not die" may not marry or collect her <i>Ketubah</i>. [If] one [of a man's two wives] states, "He died," and one states, "He was killed", Rabbi Meir says: Since they contradict each other they may not marry. Rabbi Yehudah and Rabbi Shimon say: Since they both agree he is no longer alive, they may marry.  [If one] witness states, "He died" and [one] witness states, "He did not die"; or [if one] woman states "He died" and [one] woman states, "He did not die", she may not marry.
+[If] a woman and her husband went overseas and she came and said, "My husband died", she may marry and collect her <i>Ketubah</i>, but her rival [from the original husband] is forbidden [to marry].  If she [the rival] was the daughter of an Israelite [married] to a priest she may eat <i>Terumah</i> [a portion of a crop given to a priest which becomes holy upon separation and may only be consumed by priests and their households], these are the words of Rabbi Tarfon.  Rabbi Akiva says: This is not the way to prevent her from sin, rather she is forbidden to marry and forbidden to eat <i>Terumah</i>. 
+[If] a woman said, "My husband died and then my father-in-law died", she may marry and collect her <i>Ketubah</i>, but her mother-in-law is forbidden [to marry]. If she [the mother-in-law] was the daughter of an Israelite [married] to a priest she may eat <i>Terumah</i>, these are the words of Rabbi Tarfon. Rabbi Akiva says: This is not the way to prevent her from sin, rather she is forbidden to marry and forbidden to eat <i>Terumah</i>. [If] an individual betrothed one of five women but does not know which [of them] he betrothed, [and] each one says, "He betrothed me" - he gives a bill of divorce to each one, and places [the value of] a <i>Ketubah</i> among them and bolts, these are the words of Rabbi Tarfon.  Rabbi Akiva says: This is not the way to prevent him from sin, rather he must give a bill of divorce and a <i>Ketubah</i> to each one.  [If] an individual stole from one of five people but does not know from which [of them] he stole, [and] each one says, "He robbed me" - he places the stolen object among them and bolts, these are the words of Rabbi Tarfon.  Rabbi Akiva says: This is not the way to prevent him from sin, rather he must pay [the value of] the stolen object to each one.  
+[If] a woman and her husband went overseas and her son was with them, and she came and said, "My husband died and then my son died", she is trusted.  [If she said], "My son died and then my husband died", she is not trusted. But we are worried about her claim and she performs <i>Chalitzah</i> [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] but does not undergo <i>Yibum</i> [Levirate marriage wherein a man weds his childless brother's widow].
+[If] a woman [states], "I was given a son [that is, she bore a son] overseas", and then states "My son died and then later my husband died", she is trusted; [but if she states], "My husband died and then later my son died", she is not trusted. But we are worried about her claim and she performs <i>Chalitzah</i> but does not undergo <i>Yibum</i>.   
+[If] a woman [states], "I was given a <i>Yavam</i> [one upon whom has fallen the obligation to perform Levirate marriage] overseas" [that is, her mother-in-law had a son there], and then states, "My husband died and then later my <i>Yavam</i> died", [or] "My <i>Yavam</i> died and then later my husband died," she is trusted.  [If] she and her husband and her <i>Yavam</i> went overseas, [and] she states, "My husband died and then later my <i>Yavam</i> died", [or] "My <i>Yavam</i> died and then later my husband died," she is not  trusted, since a woman is not trusted to state "My <i>Yavam</i> died" [which would allow her] to marry, and [she is] not [trusted to state] "My sister died" [which would allow her] to enter [her sister's husband's] house.  And a man is not trusted to state, "My brother died" [which would allow] him to perform <i>Yibum</i> for his wife, and [he is] not [trusted to state] "My wife died" [which would allow] him to marry her sister.  
+
+Chapter 16
+
+[If] a woman's husband and her rival went overseas and they [witnesses] came and told her, "Your husband died", she may not marry, and may not undergo <i>Yibum</i> [Levirate marriage wherein a man weds his childless brother's widow] until she knows whether her rival is pregnant.  If she has a mother-in-law she need not worry [that the mother-in-law has had a son].  [If] she [the mother-in-law] left pregnant, she need worry [that she has a <i>Yavam</i>]. Rabbi Yehoshua says: She need not worry. 
+[If] two <i>Yevamot</i> [a <i>Yevama</i> is a woman whose husband died childless and whose brother-in-law must marry or dismiss her, who are married to brothers come from overseas and] this one says, "My husband died" and this one says, "My husband died", this one is forbidden [to re-marry] because of the other one's husband, and this one is forbidden [to re-marry] because of the other one's husband. [If] this one has witnesses [that her husband died] and the other one has no witnesses [that her husband died], the one who has witnesses is forbidden [to re-marry], and the one who has no witnesses is permitted [to re-marry].  [If] this one has children and the other one has no children, the one who has children is permitted [to re-marry], and the one who has no children is forbidden [to re-marry]. [If] they undergo <i>Yibum</i> and the <i>Yevamim</i> [a <i>Yavam</i> is one upon whom has fallen the obligation to perform Levirate marriage] die they are forbidden to marry. Rabbi Elazar says: Since they were permitted to the <i>Yevamim</i> they are [later] permitted to any man. 
+One may only testify [that somebody has died on the basis] of the face including the nose, even if there are [identifying] signs on his body and his clothes.  One may only testify [that somebody has died] once his soul has departed, even if they see him dismembered, or crucified, or an animal eating him. One may only testify within three days [of death when he is still recognizable].  Rabbi Yehudah ben Bava says: Not all people, nor all places, nor all times are equal [that is, people decompose differently under different circumstances].
+[If] a man fell into the water his wife is forbidden [to re-marry] whether or not the [body of] water has a [visible] end.  Rabbi Meir said: It once happened that a person fell into a large pit and he emerged after three days.  Rabbi Yose said: It once happened that a blind man went down to immerse in a cave and his escort went down after him, and they remained long enough for their souls to depart, and their wives were permitted to marry.  And another incident happened in Asya with an individual who was lowered to the sea and only his leg came up.  The Sages said: [If they retrieved a leg which was severed] from the knee and above [his wife] may marry, [if the leg was] from the knee and below she may not marry.
+Even if one hears women saying, "So-and-so died", that is sufficient [as testimony]. Rabbi Yehudah says: Even if one hears children saying, "We are going to eulogize and bury So-and-so", that is sufficient [for him to then testify]. [This is so] whether he intends [to testify] or does not intend [to testify].  Rabbi Yehudah ben Bava says: [If] a Jew [repeats what he overheard] he must intend [to testify to permit his wife to marry]; [if] a gentile [repeats what he overheard] his testimony is no testimony if he intended to testify.
+One may testify [even if he only saw the corpse] by the light of a candle or by the light of the moon.  And we permit a woman to marry [even if the report of her husband's death] is based on a heavenly voice.  It once happened that an individual stood on a mountain peak and said, "So-and-so the son of so-and-so from such-and-such a place died".  They went but could find nobody there and they allowed his wife to marry.  And another incident happened in Tzalmon with an individual who said, "I, So-and-so the son of so-and-so was bitten by a snake and I am dying".  And they went [and found him] but they could not recognize him, and they allowed his wife to marry.  
+Rabbi Akiva said: When I went down to Nehardea to intercalate the year, I found Nechemiah of Beit Delhi who said to me, "I heard that in the Land of Israel only Rabbi Yehudah ben Bava  allows a woman to marry based on a single witness."  And I said to him, "That is so".  He said to me, "Tell them in my name: You know that the country is rife with soldiers; I have a tradition from Rabban Gamliel the Elder that we allow a woman to marry based on a single witness. And when I went and reported this before Rabban Gamliel he exulted in my words and said, 'We have found a colleague for Rabbi Yehudah ben Bava.'  Through the conversation Rabban Gamliel recalled that people were killed at Tel Arza and Rabban Gamliel allowed their wives to marry based on a single witness, and they established a rule to allow women to marry based on a single witness, and they established a rule to allow women to marry based on [what] a witness [heard] from a witness, and based on [the testimony of] a slave, [or] based on [the testimony of] a woman, [or] based on [the testimony of] a maidservant.  Rabbi Eliezer and Rabbi Yehoshua say: We do not allow a woman to marry based on [the testimony] of a single witness. Rabbi Akiva says: [We do] not [allow a woman to marry] based on [the testimony] of a woman, and not based on [the testimony] of a slave, and not based on [the testimony] of a maidservant, and not based on [the testimony] of relatives.  They [the Sages] said to him: It once happened that some Levites went to Tzo'ar, the city of palm trees, and one of them fell ill on the journey, and he was brought to an inn [and left there].  And on their return they said to the woman innkeeper, "Where is our friend?" She said to them, "He died and I buried him", and they allowed his wife to marry.  They said to him [Rabbi Akiva]: And shall the daughter of a priest not be as [trusted] as the woman innkeeper?  He said to them: When the woman innkeeper is trusted [in this case that is because] the woman innkeeper brought out to them his staff, and his bag, and his Torah scroll that he had had with him.  
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+Mishnah Yevamot
+משנה יבמות
+Le Talmud de Jérusalem, traduit par Moise Schwab, 1878-1890 [fr]
+https://www.nli.org.il/he/books/NNL_ALEPH002182155/NLI
+
+Mishnah Yevamot
+
+
+
+Chapter 1
+
+Quinze classes de femmes<sup class="footnote-marker">1</sup><i class="footnote"> En (Dt 25, 5) la loi mosaïque prescrit que la veuve épousera le frère de son mari décédé sans laisser d'enfant: c'est ce que la Bible nomme le Lévirat. En cas de refus, la femme aura recours à la cérémonie de la Halitsa, ou du déchaussement (ibid.). Il est à remarquer que si le défunt a laissé plusieurs femmes, ou plusieurs frères, l'obligation n'incombe qu'à une seule femme, et à un seul frère. En cas d'empèchement légal, il est inutile de procéder au Lévirat, ni même à la halitsa: c'est ce qui entraîne ici l'énumération des cas de relations matrimoniales interdites sous les peines les plus sévères (Lv 18, 6) - 18).</i> dispensent (d'elles-mêmes) à l'infini<sup class="footnote-marker">2</sup><i class="footnote"> Par leur parenté avec leur beau-frère, il leur est interdit de l'épouser, - en dépit de la loi du Lévirat; - elles reportent le bénéfice de cette dispense jusque sur leurs adjointes les plus éloignées.</i> leurs adjointes<sup class="footnote-marker">3</sup><i class="footnote"> Nous n'avons pu trouver un équivalent exact, en français, pour le terme 1, littéralement rivale, que Surenhusius traduit ¾mula, et Jost Nebenfrau. Faute de mieux, le lecteur devra se contenter du correspondant " épouse adjointe ", en se souvenant que la loi mosaïque autorise un mari à avoir plusieurs femmes à la fois, comme la loi musulmane le tolère encore aujourd'hui.</i> et les adjointes des adjointes<sup class="footnote-marker">4</sup><i class="footnote"> Plus loin, il est dit ce qu'il faut entendre par là.</i> du devoir de pratiquer, soit la cérémonie du déchaussement, Haliça, soit le Lévirat, savoir: 1. la femme du défunt qui est la fille (illégitime) du frère survivant, 2. la fille de celle-ci, 3. la fille de son fils (illégitime), 4. la fille de la femme (d'un autre lit), 5. la fille du fils de l'épouse (du premier lit), 6. la fille de sa fille<sup class="footnote-marker">5</sup><i class="footnote"> La petite-fille de l'épouse, en ligne féminine, d'un autre lit.</i>, 7. la belle-mère, 8. la mère de sa belle-mère, 9. la mère de son beau-père, 10. la sœur utérine<sup class="footnote-marker">6</sup><i class="footnote"> Qui aurait épousé le frère du côté paternel.</i>, 11. la sœur de sa mère, 12. la sœur de sa femme, 13. celle qui a été la femme de son frère du côté maternel<sup class="footnote-marker">7</sup><i class="footnote"> Lorsqu'après la mort du frère elle a épousé le frère du côté paternel, lequel est mort à son tour sans laisser d'enfant.</i>, 14. la femme de son frère mort avant la naissance du frère qui doit l'épouser maintenant<sup class="footnote-marker">8</sup><i class="footnote"> Aux termes du verset précité, le Lévirat n'est obligatoire qu'entre " des frères qui ont demeuré (vécu) ensemble ". Du reste, ce cas sera expliqué au chap. 2, 1. - Pour l'ensemble et l'analyse de ces cérémonies, voir l'Appendice.</i>, 15. son ancienne bru (qui, à la mort de son époux, a été épousée par le frère du beau-père). Dans tous les cas précédemment énumérés<sup class="footnote-marker">9</sup><i class="footnote"> Dans chacun des quinze cas o le défunt a contracté mariage d'une façon licite.</i>, la dispense s'étend aux adjointes à l'infini, tant du lévirat que du déchaussement. Si une femme de l'une de ces 15 classes, ou meurt avant son mari, ou le refuse<sup class="footnote-marker">10</sup><i class="footnote"> Si une jeune fille, promise à quelqu'un par son père pendant sa minorité, a été mariée après la mort de celui-ci par sa mère ou ses frères, quoiqu'elle y ait consenti, le mariage est sans valeur: elle peut se séparer de son mari quand elle veut, en exposant les motifs de sa détermination devant le tribunal. C'est le mioun (refus) qui lui permet d'en épouser un autre. Cf. ci-après, (13, 1).</i>, ou si elle a été répudiée par divorce, ou si le défunt mari a constate la stérilité<sup class="footnote-marker">11</sup><i class="footnote"> Littéralement: Si elle ressemble à un bouc (si les signes externes qui constituent la femme lui manquent). V. traité (Nida 5, 9).</i> évidente, les adjointes deviennent libres (sont admises à bénéficier du lévirat). Toutefois, on ne saurait appliquer (aux classes 7 à 9, savoir) à une belle-mère, ou à la mère de sa belle-mère, ni à la mère de son beau-père, le motif de la stérilité, ou celui du refus pour cause de minorité (puisqu'il s'agit là de personnes majeures ayant eu des enfants).
+Voici comment ces diverses classes de femmes dispensent leurs adjointes (du lévirat ou du déchaussement): si la fille de quelqu'un, ou une femme quelconque à l'un des autres degrés d'interdiction (par rapport au survivant) a épousé le frère (son oncle) qui avait encore une autre femme, puis est mort sans laisser d'enfant, chacune de ces deux veuves<sup class="footnote-marker">12</sup><i class="footnote"> Littéralement: aussi bien que sa fille échappe (forcément) au Lévirat, elle en dispense du même coup son adjointe (l'autre veuve).</i> est dispensée des cérémonies en question. Si donc la veuve adjointe à la fille épouse un autre frère (que toutes deux ont le droit d'épouser) de l'époux décédé qui a déjà une autre femme, lorsque celui-ci meurt, les femmes adjointes (même très éloignées) seront dispensées du lévirat par suite de l'état d'empêchement de l'adjointe (à celle qui est la fille du premier frère). Cette règle est à observer, y eût-il cent frères<sup class="footnote-marker">13</sup><i class="footnote"> La dispense par suite du degré de relation illicite est réversible sur les adjointes à l'infini, lors même qu'entre ces femmes et le survivant il n'y a plus de relation d'interdit.</i>-<sup class="footnote-marker">14</sup><i class="footnote"> Les éditions ont ici par inadvertance, une phrase de Guemara, qui est en tête du suivant.</i>. La règle susénoncée (1,2) que " si une femme (de l'une des 15 classes) meurt avant son mari, les adjointes sont admises à bénéficier du lévirat ", est applicable comme suit: si la fille de quelqu'un, ou sa parente à un degré quelconque de relation illicite, a épousé le frère de cet homme, lequel frère a une autre femme, et ladite fille meurt avant son mari, ou si elle a été répudiée par lui, puis son mari, frère de son père meurt, en ce cas il est permis à l'adjointe (l'autre femme<sup class="footnote-marker">15</sup><i class="footnote"> Puisque celle-ci, au moment du décès du mari, lorsque la loi du Lévirat devenait applicable, n'avait plus pour adjointe la fille en question.</i> maintenant veuve) d'épouser le frère survivant. A la mort du frère d'un homme dont il a épousé la fille, si cette fille encore mineure n'a pas refusé l'union malgré la faculté qu'elle en avait, l'adjointe ne devient libre (au décès de cet homme) qu'en opérant le déchaussement<sup class="footnote-marker">16</sup><i class="footnote"> Pour qu'elle soit tout-à-fait libre, elle procédera au déchaussement; mais la relation d'adjonction entre les 2 femmes est incomplète; parce que le mariage de la mineure est seulement valable par mesure rabbinique.</i> du beau-frère, sans pouvoir l'épouser.
+Les degrés de parenté sont d'une relation illicite encore plus grave que ceux énumérés précédemment, en ce que les femmes peuvent seulement épouser d'autres (non le frère du côté paternel), et les adjointes peuvent bénéficier du lévirat<sup class="footnote-marker">17</sup><i class="footnote"> Au décès du mari qui était d'une autre famille, ou au décès du frère du côté paternel, qui aurait contracté un tel mariage en dépit de la loi. En ces cas d'interdit, le mariage a été pour ainsi dire nul, et il n'entraîne pas de conséquences prohibitives.</i>. Ce sont: 1. la mère, 2. la femme du père (ou belle-mère), 3. la sœur du père, 4. la sœur du côté paternel, 5. la femme du frère du père, 6. la femme du frère du côté paternel (qui a laissé des enfants).
+Selon l'école de Shammaï, il est permis à un homme d'épouser l'adjointe de la femme de son frère qui lui serait interdite comme degré prohibé d'alliance; l'école de Hillel le défend. Si elles ont procédé toutes deux au déchaussement, elles deviennent impropres, selon Shammaï, à épouser un cohen; Hillel le leur permet<sup class="footnote-marker">18</sup><i class="footnote"> En ce cas, le déchaussement étant inutile est considéré comme nul.</i>. Si après avoir épousé un beau-frère en vertu du lévirat, elles redeviennent veuves, Shammaï leur permet encore d'épouser un cohen; Hillel l'interdit<sup class="footnote-marker">19</sup><i class="footnote"> Par suite de l'union illicite, elles deviennent impropres au cohen.</i>. Bien que l'une de ces écoles interdise ce que l'autre permet<sup class="footnote-marker">20</sup><i class="footnote"> Cf. (Eduyot 4, 5).</i>, ou déclare impropre ce que l'autre valide, les disciples de l'une ne se privaient pas d'épouser les filles de leurs adversaires<sup class="footnote-marker">21</sup><i class="footnote"> Ils s'avertissaient mutuellement, dit plus loin le Talmud, s'il survenait un cas en contestation.</i>. De même, en fait d'impureté et de puretés, malgré la divergence d'avis, ils se faisaient des prêts mutuels (pour le même motif).
+
+Chapter 2
+
+Voici ce qu'on nomme (1,1) le cas de la femme d'un frère qui n'a pas été au monde en même temps que lui: Si de deux frères l'un meurt (sans laisser d'enfant), puis il naît un troisième, qu'ensuite le second frère (marié) épouse la veuve du premier et meurt à son tour sans laisser d'enfant, la femme qui devient ainsi veuve pour la seconde fois devient libre de toute cérémonie à l'égard du troisième frère, parce qu'elle a commencé par être la femme d'un frère qui n'a pas vécu en même temps que le survivant. De même, l'autre veuve du second frère (l'adjointe) devient libre pour avoir été adjointe<sup class="footnote-marker">1</sup><i class="footnote"> Qualité acquise par suite de l'accomplissement du lévirat.</i> à la première veuve. Mais si le second frère ne l'a pas formellement épousée, lui ayant donné seulement une promesse (avec douaire ou contrat), et qu'ensuite il meurt, la veuve adjointe (première épouse du second frère) devra procéder au déchaussement du troisième frère, sans toutefois l'épouser par lévirat (le consentement au mariage en a fait une quasi épouse).
+Si de deux frères l'un meurt, qu'ensuite le second frère (marié), épouse la veuve du premier à titre de lévirat, puis il naît un troisième frère (auquel par conséquent n'a jamais incombé le devoir du lévirat envers sa belle-sœur), et qu'enfin le second frère meurt, les deus veuves seront dispensées de toute cérémonie à l'égard du troisième frère, la première veuve à titre de femme mariée à un frère avant la naissance de l'autre frère, et l'autre veuve en qualité d'adjointe de la bénéficiaire. Mais si le second frère ne l'a pas formellement épousée, lui ayant donné seulement une promesse de mariage et qu'ensuite il meurt, la veuve adjointe (première épouse du second frère) devra procéder au déchaussement du troisième frère, sans toutefois l'épouser (comme au § 1). R. Simon dit: il est loisible au frère survivant d'épouser par lévirat n'importe laquelle de ces deux femmes, ou de procéder envers l'une d'elles au déchaussement (en raison de son indépendance à leur égard).
+Voici des règles générales au sujet du lévirat: pour toute femme interdite à un homme par suite de parenté à un degré illicite, il n'y aura ni déchaussement, ni mariage par lévirat. Mais pour une femme qui est interdite à l'homme par simple mesure rabbinique<sup class="footnote-marker">2</sup><i class="footnote"> V. ci-après, (3, 2).</i>, ou par suite de la consécration du beau-frère (un cohen), on procédera au déchaussement, non au mariage. Enfin si de 2 sœurs veuves d'un défunt sans enfant l'une peut épouser le beau-frère<sup class="footnote-marker">3</sup><i class="footnote"> Quoique sÏur de celle qui serait interdite à ce beau-frère pour relation illicite, p. ex. belle-mère, ou belle-fille.</i>, le survivant pourra, soit l'épouser par lévirat, soit se faire déchausser (en raison de la latitude de sa situation).
+Comme " interdit par prescription rabbinique<sup class="footnote-marker">4</sup><i class="footnote"> Enoncée au précédent.</i> ", on entend les degrés secondaires de parenté à relation illicite<sup class="footnote-marker">5</sup><i class="footnote"> Le Talmud en énumère une vingtaine.</i>. Une femme est interdite par suite de l'état " consacré de l'homme ", s'il s'agit d'une veuve dont le beau-frère serait grand-prêtre, ou d'une femme ayant été répudiée, ou ayant procédé au déchaussement et qui a été épousée indûment par un simple cohen, ou soit une bâtarde<sup class="footnote-marker">6</sup><i class="footnote"> Cf. ci-après, (4, 13).</i>, soit une descendante des gens voués au culte du Temple<sup class="footnote-marker">7</sup><i class="footnote"> Des Nethinim: (Jos 9, 2)et, (23, 27); par allusion à (2S 21, 2), il est défendu de se marier avec eux.</i> mariée à un simple israélite, ou à l'inverse, soit un bâtard, soit un descendant des gens voués au culte, marié à une fille d'Israël.
+Un frère quelconque survivant d'un frère défunt mort sans enfant, quel que soit son état<sup class="footnote-marker">8</sup><i class="footnote"> Fžt-il un Mamzer, cas non identiquement le même qu'au 4, o il s'agit de la légitimité suspecte du défunt.</i>, oblige la veuve à l'épouser en vertu du lévirat, et il est du reste son frère sous tous les rapports juridiques<sup class="footnote-marker">9</sup><i class="footnote"> Soit pour le devoir de l'enterrer, même en se rendant impur quoique Cohen, soit pour hériter de lui.</i>, sauf s'il est né d'une esclave ou d'une païenne. Dés que le défunt a laissé un enfant, quel qu'il soit (fût-il impropre), la veuve de son père est dispensée du lévirat; comme tel, il est passible des pénalités usuelles s'il frappe son père ou s'il le maudit<sup class="footnote-marker">10</sup><i class="footnote"> (Ex 21, 15) et 17.</i>, et il est son fils sous tous les rapports juridiques, sauf s'il est né d'une esclave ou d'une païenne.
+Si quelqu'un s'est engagé pour le mariage avec l'une de deux sœurs, sans savoir au juste envers laquelle des deux il s'est engagé, il ne pourra épouser aucune des deux (sous peine de relation illicite), et devra se dégager en remettant à chacune d'elles une lettre de divorce. S'il meurt et qu'il laisse un seul frère, celui-ci devra procéder au déchaussement par les deux sœurs<sup class="footnote-marker">11</sup><i class="footnote"> Il n'y a pas de certitude pour savoir laquelle des deux est la vraie belle-sÏur.</i>. Si le défunt a laissé deux frères, l'un d'eux procédera d'abord au déchaussement par l'une d'elles, mais l'autre frère pourra épouser la sœur. Si de suite après les deux frères ont épousé les deux sœurs veuves (sans consulter les gens compétents), on n'annulera pas le mariage pour cela.
+Deux hommes se sont engagés par le mariage avec deux sœurs, et aucun des deux ne sait avec laquelle il l'est; il faut que chacun donne deux divorces (un à chaque sœur, en raison du doute). S'ils meurent et laissent chacun un frère, chacun procédera au déchaussement pour les deux sœurs<sup class="footnote-marker">12</sup><i class="footnote"> 2 est défendu de l'épouser, dans la crainte qu'elle soit la sÏur de celle qu'il conviendrait d'épouser en vertu du lévirat.</i>. Mais si un homme en mourant laisse un frère, et l'autre laisse deux frères, le frère resté seul opérera le déchaussement à l'égard des deux sœurs<sup class="footnote-marker">13</sup><i class="footnote"> Elles lui restent interdites: avant le déchaussement, il est à craindre que la première sÏur soit la sÏur de celle qu'il s'agirait d'épouser par lévirat; après cet acte, elle est interdite comme étant la sÏur de celle qui a opéré le déchaussement.</i>; quant aux deux frères (du second défunt), l'un procédera pour une sœur au déchaussement<sup class="footnote-marker">14</sup><i class="footnote"> Par cet acte, l'autre frère échappe au devoir du lévirat qui lui incombe peut-être pour cette même femme.</i>, et l'autre pourra épouser l'autre sœur par lévirat. Si de suite après le décès les deux frères ont épousé les deux sœurs (sans consulter personne des gens compétents), on n'annulera pas le mariage pour cela. Si chaque frère défunt a laissé deux frères, le frère de l'un procédera au déchaussement pour une sœur, et un frère de l'autre défunt agira de même pour la seconde sœur; puis les deux autres frères contractent les mariages par lévirat, en épousant celle des sœurs qui a déchaussé l'autre frère. Si de suite après le décès les deux frères d'un défunt ont procédé au déchaussement pour les deux sœurs, les deux frères de l'autre défunt ne pourront pas les épouser (par crainte d'épouser la sœur de sa belle-sœur, vu le doute); mais l'un devra d'abord avoir été déchaussé par une sœur, puis l'autre pourra épouser l'autre sœur. Si les deux frères du second défunt<sup class="footnote-marker">15</sup><i class="footnote"> Après que les autres auront procédé au déchaussement pour les deux sÏurs.</i> se sont de suite mariés (sans enquête), le mariage reste valable.
+En cas de lévirat, il est recommandé au frère aîné d'épouser la belle-sœur; si le frère cadet a pris les devants, c'est également bien. Celui qui est accusé d'avoir des relations intimes avec une esclave, ou une païenne, ne devra pas l'épouser, l'une fût-elle ensuite affranchie, ou l'autre convertie au Judaïsme (pour ne pas encourager la calomnie); si cependant un tel mariage a eu lieu, il reste valable. Mais celui qui est accusé d'avoir eu des relations intimes avec une femme mariée et qui, après le divorce de cette femme d'avec son premier mari, l'aura épousée,devra la quitter (une telle union est illégale pour la même cause).
+Celui qui apporte d'outre-mer à une femme un acte de divorce, déclarant que cet acte a été écrit et scellé devant lui, ne pourra pas épouser cette femme (il ne peut ester dans son propre intérêt). De même, celui qui déclare que le mari est mort spontanément, ou qu'il l'a tué seul, ou qu'il a été complice de ce meurtre, ne pourra pas épouser la veuve<sup class="footnote-marker">16</sup><i class="footnote"> Il provoquerait la calomnie d'avoir commis une fausse attestation, dans le but d'épouser cette femme.</i>. R. Juda dit: s'il déclare avoir tué seul le mari, la femme ne pourra pas se marier<sup class="footnote-marker">17</sup><i class="footnote"> Avec personne. L'assertion d'un criminel n'est pas digne de foi, et la femme n'est pas libre.</i>; s'il déclare être complice du meurtre, elle pourra épouser un autre.
+Le Sage qui a déclaré valable pour l'avenir le vœu contracté par une femme, de ne pas s'adonner à son mari, ne pourra jamais l'épouser (pour ne pas être soupçonnée d'avoir confirmé ce vœu dans un but intéressé). Cependant, il pourra épouser celle qui, en sa présence, a prononcé la déclaration de refus d'épouser l'homme auquel elle a été fiancée pendant la minorité, ou celle qui devant lui a déchaussé un beau-frère par lévirat, parce que sa présence a eu lieu à titre de membre d'un tribunal (où il n'est pas seul). A tous ces hommes étant mariés (le sage et le voyageur venu de loin), s'il arrive que leurs femmes meurent, il est permis d'épouser celles dont il est question ici comme femmes interdites. Ils peuvent aussi épouser ces femmes si, dans l'intervalle de temps, elles ont épousé un autre homme dont elles sont divorcées, ou si elles sont devenues veuves. De même encore, les femmes en question peuvent épouser les fils ou les frères de ces hommes (126).
+
+Chapter 3
+
+Si de quatre frères deux ont épousé deux sœurs et que ces maris meurent, les femmes devront opérer le déchaussement des frères survivants, mais elles ne pourront pas les épouser (en raison de la réciprocité du devoir de lévirat qui les lie). Si ces mariages ont été contractés indûment, ils devront être rompus. R. Eléazar dit: selon l'école de Shammaï; ils devront être maintenus; selon l'école de Hillel, ces mariages devront être rompus.
+Si l'une des deux sœurs est interdite à l'un des frères survivants par suite du degré de relation illicite (étant sa belle-mère ou la mère de celle-ci), le survivant pourra, en raison même de cet interdit, épouser l'autre sœur (laquelle n'est plus considérée comme sœur de celle qu'il serait tenu d'épouser), tandis que l'autre frère ne pourra épouser aucune des deux. -Mais si l'une des deux sœurs est seulement interdite en vertu d'une décision rabbinique, ou si elle l'est en raison de l'état consacré du beau-frère<sup class="footnote-marker">1</sup><i class="footnote"> Cf. ci-dessus, (2, 4).</i>, on procédera seulement au déchaussement, et l'union avec le beau-frère reste interdite.
+Si des deux sœurs l'une est en parenté à relation illicite avec le premier des deux frères, et l'autre sœur l'est aussi par rapport à ce second frère, ce qui est interdit à l'un est permis à l'autre (le premier peut épouser la seconde, et le second la première). C'est en ce sens qu'il a été dit (2, 3): si des deux sœurs veuves d'un défunt sans enfant l'une peut épouser le beau-frère (quoique sœur de celle qui serait interdite à ce beau-frère, en vertu de sa parenté à un degré illicite<sup class="footnote-marker">2</sup><i class="footnote"> Comme belle-mère ou belle-fille.</i>, elle pourra soit opérer le déchaussement, soit d'épouser par lévirat<sup class="footnote-marker">3</sup><i class="footnote"> La sÏur qui ne peut pas l'épouser n'est pas un obstacle à l'union de l'autre sÏur.</i>.
+Si de trois frères deux ont épousé deux sœurs, ou l'un une veuve et l'autre sa fille, ou l'un une veuve et l'autre sa petite-fille (fille de sa fille), ou la fille de son fils, elles devront, au décès des maris sans enfant, opérer le déchaussement du troisième frère survivant, sans pouvoir l'épouser; R. Simon les dispense même de cette cérémonie (les considérant comme adjointes de celle qui seule serait épousée par lévirat, en un cas ordinaire). Si en raison d'un degré de parenté illicite le troisième frère ne pouvait pas épouser l'une d'elles, il ne pourra pas épouser celle-là seule, mais sa sœur; cependant si l'interdit subsiste seulement par mesure rabbinique, ou à cause de l'état de consécration du beau-frère (comme ci-dessus), toutes deux devront procéder au déchaussement, mais ne pourront pas l'épouser. R. Simon l'en dispense.
+Si de trois frères deux ont épousé deux sœurs et le troisième est célibataire, ensuite au décès d'un de ses frères mariés le célibataire s'engage à épouser la veuve, puis l'autre frère marié meurt à son tour, le survivant pourra, selon l'école de Shammaï, conserver la femme avec laquelle il s'est engagé, et la seconde veuve est libre, à titre de sœur de la femme; selon l'école de Hillel, il devra rompre le mariage avec la première veuve, par un divorce et le déchaussement, et de plus se laisser déchausser par l'autre veuve. C'est à ce sujet qu'a été exprimé le proverbe: malheur à lui pour sa femme et pour celle de son frère (sans que ce soit de sa faute, il ne peut épouser aucune des deux).
+Si de trois frères deux ont épousé deux sœurs, et le troisième a épousé une étrangère, puis au décès d'un des frères mariés aux deux sœurs celui qui est marié à une étrangère épouse par lévirat sa belle-sœur veuve, ensuite celui-ci meurt à son tour la première veuve (remariée au troisième frère) est libre de toute cérémonie à titre de sœur de l'épouse du survivant, et l'autre est libérée du même coup à titre d'adjointe. Si, après lui avoir seulement promis le mariage, le frère survivant (marié à l'étrangère) meurt, l'étrangère aura seulement à déchausser le dernier frère qui resterait survivant, sans l'épouser. Si de trois frères deux ont épousé deux sœurs, et le troisième a épousé une étrangère, puis ce troisième meurt, ensuite l'un des survivants épouse cette femme par lévirat et meurt à son tour, l'une de ces deux veuves sera libre de toute cérémonie, parce qu'elle est la sœur du survivant, et l'autre le sera du même coup à titre d'adjointe; s'il y a eu seulement promesse de mariage lors du premier décès d'un frère, puis le second frère est mort, la femme étrangère déchaussera seulement son beau-frère survivant, mais ne l'épousera pas.
+Si de trois frères deux ont épousé deux sœurs, et le troisième a épousé une étrangère, et au décès d'un des frères mariés aux deux sœurs celui qui a épousé l'étrangère s'unit aussi par lévirat à sa belle-sœur veuve, puis l'épouse du second frère meurt, après quoi survient le décès du troisième frère, celle qui est à double titre veuve (du premier et du troisième frère) sera interdite pour jamais au frère survivant (au second), parce qu'elle se trouvait déjà lui être interdite pendant un moment (puisqu'en son vivant sa femme était la sœur de la veuve survivante) Si de trois frères deux ont épousé deux sœurs, et le troisième a épousé une étrangère, et que l'un des maris des deux sœurs ait répudié sa femme, puis le troisième frère conjoint de l'étrangère meurt, après quoi le frère qui a répudié sa femme épouse sa belle-sœur veuve et à son tour il meurt, c'est à ce cas du second frère survivant que s'applique le principe énoncé par la Mishna (1, 1): lorsqu'une femme de l'une des 15 classes de parenté à degré interdit meurt avant son mari, ou est répudiée par lui, les adjointes peuvent se marier avec le mari.
+Pour toutes (les quinze classes de parentés à relation interdite), s'il survient un doute, soit en ce qui touche l'alliance avec le défunt frère, soit sur la répudiation de ce dernier, les adjointes devront procéder au déchaussement, sans pouvoir épouser le beau-frère. Voici en quel cas la consécration de mariage est douteuse: si en ayant jeté à la femme le contrat de mariage sur la voie publique, on ne sait s'il est tombé plus près d'elle que de lui, il y a doute. Voici des cas de doute sur la répudiation: Si quelqu'un ayant écrit l'acte de divorce de sa propre main sans avoir de témoins, ou si en ayant des témoins la date n'a pas été spécifiée, ou si en ayant spécifié la date, il n'y avait qu'un témoin pour attester l'acte, celui-ci sera déclaré douteux.
+Si de trois frères ayant épousé trois personnes étrangères l'une à l'autre, l'un meurt, que le second fasse une promesse de mariage à la veuve de celui-ci, et qu'avant de réaliser sa promesse il meurt aussi, les deux veuves devront déchausser le troisième frère survivant; mais elles ne pourront pas l'épouser, car il est écrit (Dt 25, 5): Si deux frères demeurent ensemble et que l'un d'eux meurt, son beau-frère devra l'épouser; donc, le devoir d'épouser un beau-frère incombe à la veuve, non s'il y a eu deux décès. R. Simon dit: le survivant peut épouser celle des deux veuves qu'il voudra et se laisser déchausser par l'autre. Si de deux frères mariés à deux sœurs l'un meurt, puis la femme du second meurt, la veuve reste toujours interdite au survivant, comme elle lui avait été interdite du vivant de la sœur.
+Si deux hommes se sont fiancés à deux femmes, et qu'en les menant à la cérémonie du mariage sous le dais nuptial ils les ont par mégarde interverties, ces hommes deviendraient coupables du crime d'adultère s'ils donnaient suite au mariage; et de plus, du crime de relation intime avec la femme d'un frère, s'ils sont frères, ou du crime de se joindre à la femme et à sa sœur, si elles sont sœurs, comme du péché de menstrue, si elle est menstruée. De telle femmes ne devront plus cohabiter avec leurs maris pendant trois mois, dans la crainte que l'un soit enceinte (et pouvoir distinguer l'enfant conçu criminellement des enfants légitimes); mais si elles sont trop jeunes pour enfanter, on les rend de suite à leur mari respectif. Enfin, si ce sont des filles de cohen, elles deviennent inaptes à manger de l'oblation chez leur père (étant dûment mariées à de simples israélites).
+
+Chapter 4
+
+Si après l'acte du déchaussement par la belle sœur, celle-ci remarque qu'elle est enceinte, puis met un enfant au monde, il s'agit de savoir si l'enfant est venu à terne. En ce cas, il est loisible au beau frère d'épouser des parentes de cette femme, et celle-ci pourra épouser des parents du beau-frère; elle ne devient pas non plus inapte à épouser un cohen<sup class="footnote-marker">1</sup><i class="footnote"> Le déchaussement a été opéré indžment, et il est considéré comme non avenu.</i>. -Mais si l'enfant n'est pas venu à terme (et ne subsiste pas), il est défendu au beau-frère d'épouser une parente de cette femme (envers laquelle il reste engagé), elle ne pourra pas s'unir à un parent de son beau-frère, et elle devient inapte à épouser un cohen (en vertu de la validité du déchaussement).
+Si après le mariage du beau-frère avec sa belle-sœur celle-ci s'aperçoit qu'elle est enceinte du défunt et elle met un enfant au monde, il s'agit de savoir si l'enfant est venu à terme. En ce cas, l'homme doit se retirer de sa femme, et tous deux doivent offrir au temple un sacrifice de péché involontaire (pour avoir cohabité illégalement). -Mais si l'enfant n'est pas venu à terme, le mari peut conserver sa femme (le mariage subsiste). Lorsqu'il y a doute sur le point de savoir si l'enfant est de neuf mois, du premier lit, ou de sept mois, du second lit, l'homme devra se retirer de cette femme; mais l'enfant sera considéré comme légitime. Tous deux cependant sont tenus d'offrir le sacrifice du péché de doute, ou de suspension<sup class="footnote-marker">2</sup><i class="footnote"> De tels sacrifices sont prescrits pour la transgression involontaire des préscriptions, qui enfreintes sciemment seraient passibles du retranchement.</i>.
+L'école de Shammaï et celle de Hillel admettent d'un commun accord entre elles que la veuve qui, en attendant le mariage avec son beau-frère, a hérité des biens, peut les vendre ou les donner, et la vente ou le don est valable. Si en cet état de promise elle meurt, que fera-t-on de la Ketuba (douaire) et de ses biens melog<sup class="footnote-marker">3</sup><i class="footnote"> La Mishna a ici les termes: " les biens qui entrent avec elle (chez son mari, lors de son mariage), et qui sortent avec elle " (par le divorce ou la mort du mari), qui ont été résumés dans le seul mot MELOG, employé dans le même sens ci-après, (7, 1.) Il signifie littéralement: que l'on trait, dont on a l'usufruit; c'est un bien qui reste à la femme, par opposition ‡ l'expression TSON BARZEL, fonds de fer, ce que la femme inscrit au contrat de mariage à son mari, pour être à lui d'une façon inaliénable.</i>? L'école de Shammaï dit que les héritiers du mari se les partagent avec les héritiers du père de la femme<sup class="footnote-marker">4</sup><i class="footnote"> Selon Rashi, ce partage s'applique, d'après l'école de Schammaï, aux seuls biens personnels de la femme, tandis que le montant de son douaire appartient, le jour de sa mort, à son mari; et les héritiers de son père n'y prennent aucune part.</i>.
+Si le beau-frère a déjà épousé la veuve de son frère mort sans enfant, elle est considérée sous tous les rapports comme son épouse; seulement, elle doit réclamer son douaire sur les biens de son premier mari.
+Il est recommandé au frère aîné d'épouser sa belle-sœur veuve (qui lui incombe par lévirat); s'il ne veut pas, ou s'adresse successivement à chacun des autres frères. Si aucun d'eux ne le veut, on revient au frère aîné, eu lui disant: " c'est à toi que ce devoir incombe; procède au déchaussement ou au mariage par lévirat. "
+Si un frère ajourne sa décision jusqu'au jour où un jeune frère sera devenu homme (et apte à se prononcer en fait de mariage), ou s'il dit vouloir attendre le retour d'un grand frère revenant d'un pays d'outre-mer, ou le rétablissement d'un frère sourd, ou d'un frère fou, on n'écoutera pas ces ajournements, et l'on lui dira: " c'est à toi que ce devoir incombe; procède au déchaussement, ou au mariage par lévirat " (sans reculer l'accomplissement d'un précepte religieux).
+Si le beau-frère ne veut pas épouser la veuve de son frère mort sans enfants, et qu'il pratique par conséquent la cérémonie du déchaussement, il n'aura dans les biens laissés par le défunt qu'une partie égale à celle de ses frères; et si le père vit encore, c'est le père qui est héritier unique du défunt. Si le beau-frère épouse la veuve de son frère mort, il devient alors l'héritier unique du défunt (et les autres frères n'ont aucune part dans cet héritage). R. Juda dit: en tout et quand même le beau-frère épouse la veuve de son frère, si le père vit encore, c'est le père qui hérite de son fils mort sans enfants (et le second mari n'a aucune part dans cet héritage).
+Si quelqu'un a été déchaussé par sa belle-sœur veuve, et que son frère, après avoir épousé la sœur de celle-ci meurt, le premier devra de nouveau procéder au déchaussement par cette femme, sans pouvoir l'épouser; tandis que si un homme a répudié sa femme, et que son frère, après avoir épousé la sœur de la répudiée meurt, la veuve devient libre, sans qu'il soit besoin d'aucune cérémonie, ni déchaussement, ni lévirat-.-<sup class="footnote-marker">5</sup><i class="footnote"> La Guemara sur ce se trouve déjà ci-dessus, 1,.</i>
+Si pendant que la veuve attend le mariage avec son beau-frère, un autre frère se fiance avec sa sœur à elle, on doit, selon R. Juda b. Bethera, lui dire d'attendre jusqu'à ce que le frère aîné ait accompli le lévirat. Après que le frère aura procédé au mariage, ou au déchaussement, le second frère pourra aussitôt épouser sa fiancée. De même, après le décès de la belle-sœur veuve, le frère pourra procéder au mariage. Mais si le beau-frère aîné meurt (et qu'il n'y a plus d'autre frère que le fiancé à la sœur de la veuve), le survivant devra remettre un acte de divorce à sa fiancée<sup class="footnote-marker">6</sup><i class="footnote"> Comme elle est sÏur de celle qui lui incombe par lévirat, il ne peut l'épouser, ni à l'inverse - par la même raison - sa belle-sÏur veuve, qui se trouve être la sÏur de sa fiancée répudiée.</i> et se laisser déchausser par sa belle sœur veuve-.-<sup class="footnote-marker">7</sup><i class="footnote"> La Guemara sur ce se trouve déjà ci-dessus, 3, 1, commencement,</i>
+Une belle-sœur veuve ne doit déchausser, ni épouser le beau-frère par lévirat, avant un espace de trois mois depuis le décès de son mari<sup class="footnote-marker">8</sup><i class="footnote"> On admettait, dit le Dr Rabbinowicz, qu'une grossesse est facile à être reconnue au bout de trois mois par le volume du ventre. Si donc au troisième mois après le divorce ou la mort du mari la femme ne parait pas enceinte, c'est qu'elle ne l'est pas. Avant trois mois, elle peut être enceinte sans qu'on s'en aperçoive, et si elle a un enfant sept mois après le second mariage, on ne saurait pas si l'enfant est le fils du premier mari ou du second.</i>. De même, toute femme ne doit se fiancer à nouveau ni procéder à un second mariage, sans laisser écouler une espace d'au moins 3 mois depuis le premier mariage, qu'il s'agisse de vierges ou de femmes mariées, de répudiées ou de veuves, ou même de simples fiancées. R. Juda dit: celles qui ont été mariées peuvent se fiancer de suite, et celles qui ont été seulement fiancées peuvent se marier, sauf pour les fiancées en Judée, où c'était l'habitude des fiancés de vivre intimement ensemble. R. Yosse dit: toute femme libre peut se fiancer de suite, sauf la veuve, qui doit observer au moins un mois de deuil.
+Quatre frères ayant épousé chacun une femme, meurent (en laissant d'autres frères); si l'aîné des survivants veut les épouser toutes par lévirat, il en a le droit<sup class="footnote-marker">9</sup><i class="footnote"> C'est une allusion au conseil de ne pas prendre plus de 4 femmes; règle suivie chez les Turcs Sunites, de façon à pouvoir donner une semaine par mois à chaque épouse.</i>. Si quelqu'un marié a deux femmes meurt, l'accomplissement du mariage ou du déchaussement pour l'une d'elles dispense l'adjointe du lévirat. Si l'une est apte à épouser un cohen et l'autre est impropre à cet effet, le beau-frère, - au cas où il a recours seulement au déchaussement, - devra le faire opérer par la femme impropre au cohen (afin de ne pas entacher la première); mais s'il veut en épouser une, il peut aussi prendre la première.
+Celui qui a repris la femme qu'il avait répudiée (mariée à un autre dans l'intervalle de temps), ou celui qui a épousé celle qui l'a déchaussé, ou qui s'est marié avec une parente à un degré prohibé de celle qui l'a déchaussé, devra rompre une telle union interdite; l'enfant qu'il en aurait eu, serait un bâtard (illégitime), selon l'avis de R. aqiba; les autres sages ne déclarent pas cet enfant comme tel. Toutefois, tous reconnaissent que l'enfant issu d'un mariage avec une parente à un degré prohibé de celle qui a déchaussé sera illégitime.
+On nomme Mamzer (illégitime) l'enfant issu d'un mariage à un degré interdit; tel est l'avis de R. aqiba. Simon de Téman nomme ainsi l'enfant issu d'un mariage conclu malgré la pénalité du retranchement par voie céleste; et son opinion a été admise comme règle. R. Josué nomme ainsi l'enfant issu d'un mariage passible de la peine capitale infligée par le tribunal. Si la femme d'un homme meurt, il est permis à ce veuf d'épouser la sœur de celle-ci; de même, si la femme a été répudiée et qu'ensuite elle meurt, le mari peut en épouser la sœur, même lorsque la défunte a été mariée à un autre. De même, après le décès de la belle-sœur qui incombe à l'homme par lévirat, il lui est permis d'en épouser la sœur, soit qu'il ait été déchaussé par elle et qu'ensuite elle est morte, soit qu'après cet acte elle ait épousé un autre, puis elle est morte.
+
+Chapter 5
+
+R. Gamliel dit: en fait de lévirat, on n'octroie pas de divorce après le premier; et après la promesse donnée, on ne fait pas d'autres engagements: après la cohabitation, il n'y en a pas pas d'autre, et une fois le déchaussement opéré, on ne renouvelle pas cet acte. Les autres sages disent: il survient parfois qu'un acte de divorce soit remis après le premier, ou qu'une parole donnée soit remplacée par une autre promesse, mais ils n'admettent plus aucune modification après la cohabitation, ou après le déchaussement.
+Si par exemple quelqu'un a promis à sa belle-sœur veuve de l'épouser, puis lui remet le divorce, il faut aussi qu'il soit déchaussé par elle (pour parfaire sa renonciation); de même, si après lui avoir promis le mariage il se laisse déchausser par elle (pour refus), il doit en outre lui remettre un acte de divorce. Lorsqu'après lui avoir promis le mariage il s'unit à elle, il accomplit le précepte du lévirat selon la règle.
+Si le beau-frère, après avoir donné à la veuve un acte de divorce, lui promet de l'épouser, le beau-frère sera tenu à la fois de la divorcer de nouveau et de se laisser déchausser<sup class="footnote-marker">1</sup><i class="footnote"> Si par le premier acte de divorce, toute l'obligation du lévirat n'est pas suspendue, la promesse du mariage qui suit devient en partie valable; par conséquent, il faudra un nouveau divorce, outre l'acte du déchaussement, pour obvier au maintient de l'obligation partielle du lévirat.</i>. Il en sera de même si, après avoir remis l'acte de divorce, il cohabite avec elle<sup class="footnote-marker">2</sup><i class="footnote"> Il faudra un second acte de divorce, parce qu'elle est devenue sa femme; et cependant, il devra se laisser déchausser, parce qu'en raison du divorce préalable, la cohabitation était illégitime. Ils devront donc se séparer.</i>. Si après avoir remis l'acte de divorce il se fait aussi déchausser, rien n'est plus nécessaire après ce dernier acte<sup class="footnote-marker">3</sup><i class="footnote"> A ce moment, cette personne est comme étrangère au beau-frère.</i>. Si après le déchaussement il lui promet de l'épouser, ou si après la remise de l'acte de divorce il s'unit à elle, ou si après s'être uni à elle il lui promet le mariage, ou si après la remise de l'acte de divorce il s'est laissé déchausser, aucun acte n'est plus exigible après les procédés du lévirat (union ou déchaussement), soit qu'il s'agisse d'une seule belle-sœur pour un beau-frère, soit de deux belles-sœurs.
+Si un beau-frère, ayant deux belle-sœurs veuves qui lui incombent par lévirat, promet le mariage à chacune d'elles, il devra remettre d'abord un acte de divorce à chacune<sup class="footnote-marker">4</sup><i class="footnote"> Selon l'avis des autres sages au 1, la promesse serait valable même pour la seconde belle-sÏur.</i> d'elles, et se laisser déchausser par l'une d'elles. S'il promet à l'une de l'épouser, et remet à l'autre un acte de divorce, il devra remettre aussi un acte de divorce à la première et se laisser déchausser<sup class="footnote-marker">5</sup><i class="footnote"> Le divorce d'avec la seconde provoque l'interdit d'union même avec la première; donc le beau-frère devra remettre le divorce, en raison de sa promesse, et, de plus, se laisser déchausser pour se dégager du lévirat.</i>. Si, après avoir promis le mariage à l'une, il cohabite avec l'autre, il devra les divorcer toutes deux (l'une à cause de la promesse, l'autre à cause de la cohabitation), puis se laisser déchausser par l'une d'elles afin de dégager l'autre du devoir de lévirat). S'il promet à l'une le mariage, et se laisse déchausser par l'autre<sup class="footnote-marker">6</sup><i class="footnote"> Cf. ci-après, 12, 8, fin.</i>, il devra remettre un acte de divorce à la première. S'il a remis un acte de divorce à chacune d'elles, il doit se laisser déchausser par l'une d'elles. S'il a divorcé l'une et cohabité avec l'autre, il devra divorcer aussi la seconde (qu'il ne peut pas garder comme épouse, en raison du divorce d'avec la première), et se laisser déchausser par elle (en raison de l'illégitimité de la cohabitation); et il en sera de même s'il a remis le divorce à l'une et fait une promesse à l'autre. Enfin, s'il a divorcé l'une et s'est laissé déchausser par l'autre, il n'y a plus d'autre acte à accomplir après le déchaussement.
+Si quelqu'un s'est laissé déchausser par l'une de ses belles-sœurs, puis par l'autre, ou s'il s'est laissé déchausser par l'une, et a promis le mariage à l'autre, ou s'il lui a remis un acte de divorce (après le déchaussement), ou s'il a cohabité avec elle, ou si après avoir cohabité avec l'une il en a fait autant avec l'autre, ou s'il a ensuite promis le mariage à la seconde, ou lui a remis le divorce, ou s'est laissé déchausser par elle, ce qui a été accompli après le déchaussement (ce qui est fait pour la seconde) n'a plus de valeur juridique à ce moment pour le lévirat, soit qu'il s'agisse d'un beau-frère en présence de deux belles-sœurs, soit de deux beaux-frères pour une seule belle-sœur.
+S'il s'est laissé déchausser par une belle-sœur, puis lui promet de l'épouser, ou la répudie, puis s'unit à elle (par la cohabitation), ou si après la cohabitation il s'engage à l'épouser, ou s'il la répudie puis se laisse déchausser, aucun acte accompli après le déchaussement n'a de valeur, soit de suite au commencement, soit au milieu (un peu plus tard), soit à la fin<sup class="footnote-marker">7</sup><i class="footnote"> Par l'expression " plus tard " (ou: au milieu), on entend le cas de la remise du divorce à l'une, et du déchaussement par l'autre, suivi d'une promesse de mariage à l'une: la promesse est alors nulle. Par le terme " à la fin ", on entend le cas d'une promesse faite à la belle-sÏur, suivie de la remise du divorce, puis du déchaussement; si donc on promet de nouveau le mariage, il n'est plus besoin de divorce, le déchaussement tenant lieu de cet acte juridiquement.</i>. Si la cohabitation a eu lieu d'abord, tout acte accompli après elle est sans valeur; mais si elle a eu lieu plus tard, ou tout à la fin, l'acte accompli ensuite est valable<sup class="footnote-marker">8</sup><i class="footnote"> Si p. ex. on a divorcé avec une belle-sÏur et cohabité avec l'autre, la promesse faite à la troisième sera valable, au point que les parentes à un degré prohibé seront interdites au beau-frère.</i>. R. Néhémie dit: qu'il s'agisse de cohabitation ou de déchaussement, soit de suite, soit plus tard, soit tout à la fin, nul acte n'a de valeur contractante<sup class="footnote-marker">9</sup><i class="footnote"> Par conséquent, un divorce sans déchaussement suffit, et une nouvelle promesse de mariage serait nulle.</i> après l'une de ces cérémonies.
+
+Chapter 6
+
+L'union avec la belle-sœur est effective (en ses conséquences légales), dès que le beau-frère s'est joint à elle, même involontairement (croyant avoir affaire à une autre), ou volontairement (par dissolution, non par lévirat), soit de gré, soit par violence, ou si l'homme a accompli l'union par erreur, mais la femme ne l'ignorait pas (sachant à qui elle s'unissait), ou si l'homme savait avec qui il se joignait, mais elle l'ignorait, ou si l'homme était forcé et non la femme, ou si elle était forcée et non lui, soit que la cohabitation ait seulement été commencée, soit qu'elle ait été achevée<sup class="footnote-marker">1</sup><i class="footnote"> Selon la Loi, cette union suffit pour conclure le mariage en cas de lévirat.</i>; et il n'y a pas de distinction entre une façon de cohabiter et l'autre.
+De même, de toutes les classes de parenté à un degré prohibé d'alliance, ou des femmes qui ne peuvent pas épouser un cohen, comme une veuve pour un grand-prêtre, ou une femme répudiée et une femme qui a déchaussé pour un simple cohen, ou une bâtarde, ou une descendante des Palestiniens voués au culte pour un simple israélite, ou la fille d'un israélite pour un bâtard, ou un descendant des gens voués au culte, la relation intime rend la femme impropre au cohen, quel qu'ait été le mode de cohabitation (complète ou imparfaite).
+Dès qu'une veuve est fiancée à un grand-prêtre, ou si une femme répudiée ou ayant déchaussé est promise à un simple Cohen, elle ne pourra plus manger de l'oblation sacerdotale (à laquelle elle avait droit dans sa famille, en raison de l'interdit de l'union). R. Eléazar et R. Simon l'autorisent aussi longtemps que le mariage n'a pas été conclu. Si, après le mariage accompli dans lesdites conditions, ces femmes sont devenues veuves, ou ont été répudiées, elles deviennent impropres à consommer de l'oblation<sup class="footnote-marker">2</sup><i class="footnote"> L'union illicite d'une telle femme, fille de Cohen, la rend profane.</i>; mais si ce fait est arrivé lorsqu'elles étaient seulement fiancées, elles restent aptes à cette consommation.
+Un grand-prêtre ne doit pas épouser de veuve, ni celle qui a été mariée réellement, ni une simple fiancée, ni une jeune fille (veuve) à peine adolescente (à moins de douze ans et demi); R. Éleazar et R. Simon autorisent cette dernière union. Il ne devra pas épouser une jeune personne dont la virginité a été blessée par accident (ligno vulnerata). Si après avoir été fiancé à une veuve il est nommé grand-prêtre, il devra pourtant épouser sa fiancée. Ainsi, il est arrivé à Josué b. Gamla d'avoir consacré pour femme Maratha, fille de Boetus, et lorsqu'ensuite le roi le nomma grand-prêtre, il donna suite à ce mariage. Si une veuve qui attend par lévirat le mariage avec son beau-frère échoit comme telle à un simple cohen et qu'en attendant il devient grand-prêtre, il ne pourra pas l'épouser, malgré sa promesse donnée. Si un grand-prêtre en mourant laisse une veuve sujette au lévirat, son frère devra se laisser déchausser par elle, non l'épouser.
+Un simple Cohen ne devra pas épouser une femme d'évidence stérile<sup class="footnote-marker">3</sup><i class="footnote"> Les signes distinctifs d'une telle femme sont décrits au Talmud Babli, même traité, 80b.</i>, à moins d'avoir déjà une femme dont il a des enfants. Malgré cette particularité, dit R. Juda, on ne doit pas épouser une telle femme: ce serait se livrer à la dissolution dont parle la Loi. Les autres sages disent: on considérera seulement comme prostituée, une prosélyte, ou une esclave affranchie, ou une femme qui a cohabité en dehors du mariage (ou qui s'est livrée à une relation interdite).
+L'homme ne doit renoncer à engendrer des enfants que s'il en a déjà. Selon Shammaï, on pourra cesser lorsqu'on a au moins deux garçons; selon Hillel, lorsqu'on aura un garçon et une fille, comme il est écrit (Gn 1, 27): il les créa (un) mâle et (une) femelle. Celui qui a épousé une femme et est resté avec elle dix ans sans avoir d'enfants ne devra pas persister dans cette union (et il devra épouser une autre femme). S'il la répudie, elle pourra épouser un autre mari (malgré l'apparence de stérilité), et le second mari peut aussi rester dix ans avec elle, dans l'espoir des enfants. Si elle a accouché avant terme, on compte les dix ans à partir de là. A l'homme s'adresse le précepte " croissez et multipliez " (ibid.), non à la femme. Selon R. Yohanan b. Broqa, c'est à tous deux que s'adresse ce verset (ib. 28): Dieu les bénit et leur dit: Croissez et multipliez.
+
+Chapter 7
+
+Si une veuve, en épousant un grand-prêtre, ou une femme répudiée, ou ayant opéré le déchaussement en épousant un simple prêtre, apporte en dot usufruitière des esclaves melog<sup class="footnote-marker">1</sup><i class="footnote"> Pour ce terme, voir ci-dessus, (4, 3.) Il est, du reste, expliqué ci-après, par le Talmud lui-même, 1, fin.</i> ainsi que des esclaves de ses biens à immobiliser, les premiers ne pourront pas manger de l'oblation sacerdotale, mais les seconds le pourront. -On appelle des esclaves de la première sorte ceux qui incombent à la femme seule, dont la perte est à ses dépens à elle, comme le reliquat est à son profit s'il y en a; et bien que le mari soit tenu de nourrir ces esclaves, ils ne pourront pas consommer d'oblation. Si des esclaves au contraire de la seconde sorte meurent, c'est une perte pour le mari, de même que le bénéfice (le cas échéant) est pour lui; et comme il est responsable de ce capital fixe, il peut leur donner de l'oblation à manger.
+Si la fille d'un simple israélite épouse un cohen (prêtre) et lui apporte en dot des esclaves, qu'ils soient de la première sorte de biens (melog) ou de la seconde<sup class="footnote-marker">2</sup><i class="footnote"> Des Tson barzel, du fonds de fer.</i>, ils pourront manger de l'oblation. Mais si la fille d'un cohen épouse un israélite, et lui apporte en dot des esclaves, soit de la première sorte de biens, soit de la seconde, ils ne devront plus consommer d'oblation (puisque le mari doit les nourrir désormais).
+Si un cohen, qui a épousé une fille de simple israélite, meurt et laisse sa veuve enceinte, les esclaves (de la seconde sorte appartenant à la succession en total) ne pourront plus manger d'oblation, en raison de la participation à l'héritage de l'enfant qui va naître, lequel dès le sein maternel rendrait une fille de cohen inapte à manger de l'oblation (si elle est veuve d'un simple israélite), et pourtant il ne donne pas à cette future mère (qui a épousé un cohen) la faculté de continuer à manger de l'oblation (ni à ses esclaves). Tel est l'avis de R. Yossé. On lui objecta: s'il est admis qu'une fille de simple israélite, mariée à un cohen, enceinte d'un enfant, ne peut pas prévoir pour lui la faculté de manger de l'oblation, il en serait de même pour la fille de cohen dans le même état, et ses esclaves ne devraient pas pouvoir manger l'oblation, en raison de la participation du futur enfant à l'héritage total.
+Une veuve (fille de Cohen) qui est enceinte<sup class="footnote-marker">3</sup><i class="footnote"> En ce cas, la faculté légale de rentrer manger de l'oblation à la table de son père, inscrite au (Lv 22, 13), lui est retirée.</i>, comme celle qui attend le mariage avec son beau-frère<sup class="footnote-marker">4</sup><i class="footnote"> Dans l'attente du lévirat, cette veuve fille de Cohen ne peut rentrer en toute liberté chez son père. Pourtant, à l'inverse, une fille d'Israélite devant épouser un Cohen ne peut pas bénéficier d'avance de son état futur.</i>, ou celle qui est fiancée<sup class="footnote-marker">5</sup><i class="footnote"> Dans cet état intermédiaire, entre le célibat et le mariage, la femme n'a aucun droit à l'oblation.</i>, ou celle qui a épousé un sourd-muet<sup class="footnote-marker">6</sup><i class="footnote"> L'acquisition d'un tel homme est valable selon les Rabbins, non d'après la Loi. En raison de ce doute, la veuve ne jouit d'aucun revenu.</i>, ou celle qui s'est unie à un garçon de neuf ans et un jour (union imparfaite qui la profane), deviennent de ce fait inaptes à manger de l'oblation chez leur père, bien qu'à l'inverse (en cas de mariage d'une simple israélite avec un cohen), la veuve ne puisse pas, en ces cas, invoquer le bénéfice de manger encore de l'oblation après décès du mari. Il en est de même si l'on a des doutes, sur la question de savoir si ce garçon a bien neuf ans et un jour, ou non, ou bien s'il avait déjà aux fiançailles les signes de la puberté (duo pilos), ou non. Lorsqu'une maison s'est effondrée sur quelqu'un et sur son épouse, qui se trouvait être la fille de son frère (où tous deux sont morts), sans que l'on sache lequel des deux conjoints a péri le premier<sup class="footnote-marker">7</sup><i class="footnote"> En cas de certitude de prédécès de la femme, la femme adjointe peut épouser le frère survivant; en cas de prédécès certain du mari, cette même veuve serait même dispensée du déchaussement.</i>, l'autre femme de ce défunt (l'adjointe) qui reste veuve devra procéder au déchaussement, sans toutefois pouvoir épouser un beau-frère.
+Ni la cohabitation illégitime, par violence ou par séduction, ni le mariage avec un insensé, ne rendent une fille d'un cohen impropre à manger de l'oblation, mais ce ne sont pas non plus des motifs pour y autoriser une fille de simple israélite; cependant, la fille d'un Cohen devient impropre si elle a eu des relations intimes avec un homme inapte à être reçu par alliance en Israël. Voici en quels cas cette inappropriation a lieu: Si un simple israélite cohabite illégitimement avec une fille de cohen, elle peut continuer à manger de l'oblation chez son père, mais non si elle devient enceinte par suite de cette liaison. Si l'enfant périt dans le sein de la mère, elle pourra encore manger de l'oblation. Si un cohen cohabite avec une israélite, elle ne pourra pas pour cela manger de l'oblation même devenue enceinte, mais elle le pourra depuis la naissance de l'enfant. Il se trouve ainsi que l'enfant présent a plus de valeur que le père (qui a cohabité avec la mère). Une fille de cohen devient impropre à manger de l'oblation<sup class="footnote-marker">8</sup><i class="footnote"> Cette dernière phrase, dans certaines éditions, est au commencement du 6.</i>, à cause d'un esclave, au point de vue de la cohabitation, non s'il y a un enfant (né légitimement et devenu esclave). Voici comment cela se présente: si une fille de simple israélite a épousé un Cohen, ou une fille de Cohen a épousé un simple israélite, union d'où est né un fils, qui, s'unissant à une esclave, engendre d'elle un fils, ce dernier sera aussi esclave<sup class="footnote-marker">9</sup><i class="footnote"> Cf. ci-dessus, (2, 5).</i> (comme la mère). Lors donc que sa grand-mère maternelle était une fille de simple israélite mariée à un Cohen, celle-ci ne pourra plus consommer d'oblation à la mort de son fils, père d'un tel enfant devenu esclave (et qui, pour les ascendants, ne donne pas le droit de manger l'oblation). Si au contraire la même grand-mère était une fille de Cohen, mariée à un Israélite, elle pourra consommer de l'oblation (en rentrant, légalement, chez son père). Un enfant illégitime tantôt rend impropre, et tantôt autorise une telle consommation, selon les circonstances. Voici comment: Si une fille de simple israélite a épousé un cohen, ou une fille de cohen a épousé un simple israélite, union d'où est né une fille, et que de l'union interdite de celle-ci avec un esclave, ou païen, il est né un fils, celui-ci est un mamzer (illégitime). Par suite, lorsque sa grand-mère maternelle est une fille d'israélite, mariée à un cohen (devenue veuve), elle pourra continuer à manger de l'oblation; lorsqu'au contraire cette femme avait été une fille de cohen mariée à un israélite, elle ne pourra plus manger de l'oblation.
+Il arrive parfois que le grand-prêtre lui-même rend sa grand-mère impropre à manger de l'oblation. Voici comment: Si, de l'union d'une fille de cohen avec un simple israélite, il est né une fille, laquelle à son tour épouse un cohen et par ce mariage donne naissance à un fils, celui-ci sera apte à devenir grand-prêtre capable d'offrir les sacrifices à l'autel. Par suite, sa mère (à la mort de son père) a l'aptitude pour manger de l'oblation, tandis que sa grand-mère maternelle est impropre à cet effet<sup class="footnote-marker">10</sup><i class="footnote"> Aussi logtemps qu'une fille de Cohen a un enfant vivant, de son mari israélite, elle ne peut pas manger de l'oblation, comme à l'inverse c'est permis à une Israélite, veuve de Cohen, en raison de la présence de l'enfant. Si donc le petit-fils n'était pas grand-prêtre, la grand'mère maternelle, au décès de sa fille, pourrait légalement rentrer chez son père et manger de l'oblation.</i>. Elle peut donc dire alors: " Il ne faut pas qu'il y ait beaucoup d'enfants comme mon fils le grand-prêtre, qui me rend inapte à manger de l'oblation. "
+
+Chapter 8
+
+Ni un cohen incirconcis (resté tel, parce que ses frères sont morts de cette opération), ni les impurs ne peuvent consommer de l'oblation; pourtant leurs femmes et leurs esclaves peuvent en manger. Le cohen mutilé par broiement et celui dont l'urètre aura été coupé<sup class="footnote-marker">1</sup><i class="footnote"> Aux termes de la Biblie, Deutéron. 23, 2, ces gens ne doivent pas se marier, parce qu'ils sont stériles; ils ne peuvent pas féconder une femme, et une telle union n'aurait pas de but prolifique.</i> pourront en manger, ainsi que ses esclaves, non leurs femmes (considérées comme profanées par une telle union qui est sans espoir de fécondation). Toutefois, si le mari cohen n'a plus eu de relation intime avec la femme depuis le jour où l'un de ces accidents lui est survenu, ils pourront tous continuer à manger de l'oblation.
+Qu'est-ce qu'un "petzoua dakka"? C'est un homme qui a une plaie aux testicules, quand même la plaie n'aurait atteint qu'un seul testicule (l'autre restant intact). Qu'est-ce qu'un khrouth shophkhah? C'est un homme dont le pénis est coupé (au dessus de la couronne); mais si la coupe a eu lieu plus bas, de sorte qu'il est resté une partie de la couronne, fût-elle mince comme un cheveu, l'individu peut se marier. Ils peuvent épouser une prosélyte, ou une affranchie, et il leur est seulement défendu d'entrer dans la communauté juive, comme il est dit (Dt 23, 2): " Ni le mutilé, ni l'homme coupé<sup class="footnote-marker">2</sup><i class="footnote"> Pour l'explication grammaticale de ces termes, voir la Traduction du Pentateuque par M. le gr. R. Wogue, à ce verset.</i>, ne sont admis dans l'assemblée du Seigneur. "
+Il est interdit de prendre pour gendre un Amonite ou un Moabite, et cet interdit subsiste à jamais; mais il est permis d'épouser leurs filles de suite (dès la première génération). Les Égyptiens et les Edomites ne sont interdits que jusqu'à la troisième génération: et à partir de là, l'alliance est permise soit avec les hommes, soit avec les femmes. R. Simon autorise de s'allier de suite aux femmes; car, dit-il, on peut déduire cette règle par a fortiori, puisqu'au cas où l'alliance avec les hommes (les Ammonites et Moabites) est interdite à jamais, celle des femmes est admise de suite, il doit en être à plus forte raison de même pour les filles de ceux dont l'interdit cesse après la troisième génération. Les autres rabbins lui dirent: Si c'est une règle reçue par voie orale, nous l'acceptons; mais si c'est une déduction, on peut lui opposer une objection<sup class="footnote-marker">3</sup><i class="footnote"> L'exclusion des deux premiers peuples, énoncée dans Deutéron. 23, 4, a pour cause le refus des hommes de fournir des vivres aux Israélites lors de leur passage en ces pays, refus non imputable aux femmes; tandis que pour les ƒgyptiens et les Edomites, le motif n'est pas le même; il est possible alors de considérer les femmes aussi interdites que les hommes.</i>. -Non, répondit-il, c'est une règle de tradition que j'énonce. Les bâtards et les descendants des gens voués au culte sous Josué sont interdits pour toute alliance avec Israël, et cet interdit subsiste toujours, tant pour les hommes qu'à l'égard des femmes.
+R. Josué dit avoir entendu déclarer que l'eunuque soumis au lévirat doit opérer le déchaussement, et qu'après son décès, sa veuve doit opérer le même acte envers son frère; tantôt il a entendu dire au contraire que ni un eunuque, ni sa veuve, n'ont lieu d'accomplir cet acte, sans pouvoir s'expliquer cette contradiction. Je vais l'expliquer, dit R. aqiba: l'homme qui est devenu eunuque par la voie des hommes (castratus) accomplira le déchaussement, parce qu'il a eu un temps d'aptitude à engendrer; l'homme castrat de naissance<sup class="footnote-marker">4</sup><i class="footnote"> Littéralement: " bržlé par le soleil ", ou que " le soleil n'a pas vu une heure en état de capacité ". Le texte explicatif du Talmud Babli, 80a, est corrompu.</i>, ne doit accomplir aucun de ces actes, et sa veuve n'y sera pas sujette, puisqu'il n'a pas eu une heure d'aptitude. R. Eléazar au contraire dit: un homme qui est castrat de naissance doit accomplir ces actes, car il peut devenir susceptible de guérison<sup class="footnote-marker">5</sup><i class="footnote"> Si la stérilité doit être attribuée à une maladie, ou infirmité congénitale.</i>; mais celui qui est devenu eunuque par la main des hommes ne peut plus guérir, et n'aura donc pas lieu d'opérer le déchaussement. R. Josué b. Béthéra a attesté que le fils d'une certaine Megoussath avait été fait eunuque par la main des hommes, et à son décès sa veuve a été soumise au lévirat; ce qui confirme l'avis de R. aqiba.
+Un eunuque de naissance n'a pas besoin de se laisser déchausser, et il n'épouse pas sa belle-sœur par lévirat, de même qu'une femme d'évidence stérile échappe aux mêmes devoirs. Si un eunuque s'est laissé déchausser par sa belle-sœur, elle ne devient pas (de ce fait inutile) impropre à épouser un cohen; mais s'il a cohabité avec elle, il la rend impropre, parce que c'est alors une union de débauche (que n'autorise pas le lévirat). De même, si une veuve d'apparence stérile a déchaussé les frères de son mari, elle ne devient pas pour cela impropre à épouser un cohen, mais elle le devient si elle s'unit à l'un d'eux, parce qu'une telle union (sans but de fécondation) est de la débauche.
+Un Cohen, eunuque de naissance, qui épouse une fille de simple israélite lui donne (par son union) le droit de manger l'oblation. Il en est de même, disent R. Yossé et R. Simon, d'un cohen androgyne, qui a épousé une simple israélite. R. Juda dit: l'homme bouché (aux organes couverts), qui à la suite d'une opération est reconnu pour être du sexe masculin, n'a pas à se laisser déchausser, parce qu'il est considéré comme eunuque. L'androgyne peut épouser une femme, non se laisser épouser (il est tenu pour homme). R. Eléazar dit: les relations avec l'androgyne sont passibles de la peine de la lapidation, comme celles qui ont lieu avec un homme contre nature).
+
+Chapter 9
+
+Certaines classes de femmes mariées légitimement sont interdites à leur beau frère en lévirat; d'autres peuvent régulièrement bénéficier du lévirat, bien que l'union avec leur mari ait été illégale. Il y en a qui peuvent contracter l'une et l'autre union; il en est d'autres à qui les deux sortes d'union sont défendues. Par " femmes mariées légitimement, à qui l'union avec le beau-frère est interdite, " on entend par exemple une veuve qui, après avoir épousé une simple cohen perd son mari, auquel survit un frère grand-prêtre<sup class="footnote-marker">1</sup><i class="footnote"> Il lui est interdit d'épouser une veuve.</i>, ou la veuve apte d'un cohen propre au service à qui survit un frère inapte au service<sup class="footnote-marker">2</sup><i class="footnote"> Devenu indigne, il lui est défendu d'épouser une femme qui serait profanée par son union.</i>, ou une veuve simple israélite épouse d'un israélite, qui ne laisse après lui qu'un frère illégitime, ou enfin une femme illégitime mariée à un homme dans le même état légal, qui laisse après lui un frère israélite légitime. Toutes ces femmes sont mariées légitimement, mais elles ne peuvent pas bénéficier du lévirat.
+Par " femmes pouvant régulièrement bénéficier du lévirat, malgré l'illégalité de leur union avec leur mari ", on entend par exemple une veuve qui s'est promise indûment à un grand-prêtre, lequel en mourant laisse un frère simple Cohen, ou une femme profanée ou mariée à un Cohen apte au culte, et qui en mourant laisse un frère impropre au culte, ou une fille illégitime mariée à un simple israélite qui ne laisse après lui qu'un frère illégitime, ou une fille de simple israélite (d'un état légal correct) mariée à un bâtard, qui laisse après lui un frère israélite légitime. Ces femmes diverses peuvent bénéficier du lévirat, malgré l'illégalité de l'union avec leur mari. " Il y a des femmes qui ne peuvent contracter, ni l'une ni l'autre union "; ce sont par exemple la veuve qui, après avoir épousé un grand-prêtre, se trouve par lévirat en présence d'un beau-frère également grand-prêtre, ou même un simple prêtre<sup class="footnote-marker">3</sup><i class="footnote"> Par son union illégale, ladite veuve s'est profanée; elle est devenue interdite même au simple Cohen.</i>, ou une femme profanée ayant épousé un Cohen propre au culte, qui laisse après lui un frère israélite (légitime), ou une fille de simple israélite ayant épousé un bâtard qui laisse après lui un frère également bâtard: en ces cas, il s'agit d'unions interdites sous les deux rapports. Toutes les autres femmes (en dehors de ces trois classes) peuvent contracter l'une et l'autre union (la première avec le mari, la seconde par lévirat).
+Les classes de parentés à un degré prohibé, par mesure rabbinique de second ordre<sup class="footnote-marker">4</sup><i class="footnote"> Ci-dessus, (2, 4.)</i>, se composent au point de vue du lévirat comme suit: la femme qui serait proche parente au second degré du mari, non du beau-frère<sup class="footnote-marker">5</sup><i class="footnote"> Par exemple, la grand'mère maternelle, tandis que les frères ont seulement en commun le côté paternel.</i>, est en union interdite pour le mari, non pour le beau-frère (qui pourra exercer le lévirat, le cas échéant). Si au contraire elle se trouve parente à un second degré prohibé de son beau-frère, sans être aussi proche de son mari, son union avec celui-ci est permise; mais devenue veuve, elle ne peut pas épouser le beau-frère. Si elle se trouve au même degré prohibé de second ordre pour l'un et l'autre, il ne lui sera permis d'épouser, ni l'un, ni l'autre. Une telle épouse ne peut prétendre ni à son douaire (kethouba), ni à l'usufruit de sa dot, ni à une pension alimentaire, ni à des dommages-intérêts pour les objets usés pendant le mariage<sup class="footnote-marker">6</sup><i class="footnote"> Cf. (Gitin 5,2).</i>; mais l'enfant issu de cette union est légitime, bien que l'on contraigne en ce cas le mari à se séparer de sa femme. Par contre, une veuve ayant épousé indûment un grand-prêtre, ou une femme répudiée, ou ayant déchaussé, qui a épousé un simple cohen, ou une fille illégitime, ou une descendante de la tribu vouée au service du Temple qui aurait épousé un israélite, ou une fille d'israélite ayant épousé un descendant de la tribu vouée au service du culte ou un bâtard, ont droit de reprendre leur douaire.
+Ni une fille de simple israélite seulement fiancée à un cohen, ni celle qui est enceinte des œuvres d'un cohen (sans mariage), ni celle qui attend qu'un beau-frère cohen l'épouse par lévirat, pas plus que la fille d'un cohen dans le même état à l'égard d'un israélite<sup class="footnote-marker">7</sup><i class="footnote"> Cf. ci-dessus, (7, 4.)</i>, ne pourra manger de l'oblation. Ni une fille d'Israélite fiancée à un lévite, ni celle qui est enceinte des œuvres d'un lévite (sans mariage), ni celle qui attend en vertu du lévirat le mariage d'un beau-frère lévite, de même que la fille d'un lévite qui serait dans les mêmes conditions par rapport à un israélite, ne pourra pas consommer de première dîme. Une fille de lévite fiancée à un cohen, ou enceinte des œuvres d'un cohen, ou attendant le lévirat d'un cohen, pas plus que la fille d'un cohen dans les mêmes conditions défectueuses à l'égard d'un lévite, ne pourra consommer, ni de l'oblation, ni de la dîme.
+Une fille d'Israélite, mariée à un cohen, peut manger de l'oblation; si son mari meurt, et qu'elle ait de lui un fils, elle peut aussi manger de l'oblation (en raison de ce fils). Si ensuite cette veuve a épousé un lévite, elle ne peut manger que de la dîme<sup class="footnote-marker">8</sup><i class="footnote"> Malgré la survivance du fils, né de l'union avec le Cohen, la mère a perdu, par son second mariage, les privilèges du sacerdoce.</i>; si son mari meurt et qu'elle ait de lui un fils, elle peut aussi manger de l'oblation. Mais si cette même femme (double veuve) épouse un simple israélite, elle ne pourra plus consommer ni oblation, ni dîme<sup class="footnote-marker">9</sup><i class="footnote"> Même au décès du troisième mari qui laisserait un fils.</i>. A la mort du fils né du dernier mariage avec l'Israélite (qui ne vit plus non plus), la mère peut de nouveau manger de la dîme. A la mort du fils né du mariage avec le lévite, la mère (de nouveau bénéficiaire du sacerdoce par son premier fils) peut manger de l'oblation. Enfin, si ce premier fils né de l'union avec le cohen meurt, la mère n'a plus la faculté de consommer ni de l'oblation, ni de la dîme.
+Une fille de cohen mariée à un israélite ne peut pas manger de l'oblation, ni lorsqu'à la mort du mari elle a un fils de lui. Si elle épouse ensuite un lévite, elle mangera de la dîme, et de même si à la mort de ce mari elle a un fils de lui. Mariée à un cohen, elle mangera de l'oblation, de même que si le mari meurt en laissant un fils. -Mais si le fils qu'elle a eu de son union avec le cohen est mort, la mère ne peut plus consommer de l'oblation; si le fils qu'elle a eu du lévite est mort, elle ne peut plus manger de dîme; si enfin le fils né de son union avec l'israélite meurt, la mère a la faculté de rentrer chez son père (et manger chez lui du sacré). C'est à ce cas que l'on applique le texte biblique (Lv 22, 13): Elle rentrera à la maison de son père comme en sa jeunesse (sans enfant), et mangera alors du pain de son père (de tout ce qui lui est loisible).
+
+Chapter 10
+
+Lorsqu'à une femme, dont le mari a fait un voyage d'outre-mer, on vient dire que son mari est mort, qu'en conséquence elle se marie avec un autre, puis son mari revient, elle devra quitter l'un et l'autre époux, et il faut un acte de divorce de chacun (quoique la seconde consécration dont elle a été l'objet soit mal fondée). Elle ne peut prétendre ni à la restitution du douaire, ni à l'usufruit de sa dot, ni à une pension alimentaire d'un mari, ni à un dédommagement pour l'usure de ses biens particuliers pendant chaque mariage, ni de l'un, ni de l'autre. Ce qu'elle aurait perçu, à ce titre, de n'importe lequel des deux maris, devra être rendu; l'enfant qu'elle a conçu, même du premier mari, sera illégitime. Aucun d'eux (si ce sont des cohanim) ne devra se rendre impur pour l'accompagner au cimetière, lorsqu'elle mourra. De même, aucun des deux n'a le droit de s'approprier ce qu'elle aura trouvé, ou ce qu'elle aura gagné par le travail de ses mains, ni de rompre ses vœux. Si c'était une fille d'israélite, elle est déchue du droit d'épouser jamais un cohen (profanée); si c'est une fille de lévite, elle perd tout droit à la dîme, ou à l'oblation si elle est fille de cohen. Ni les héritiers d'un mari, ni ceux de l'autre ne peuvent hériter de son douaire. Si ces deux maris meurent (avant d'avoir divorcé), les frères de l'un et l'autre doivent, sans l'épouser, se laisser déchausser par elle<sup class="footnote-marker">1</sup><i class="footnote"> Dans la plupart des éditions du Talmud, le 1 cesse ici.</i>. Selon R. Yossé, son douaire doit être mis à la charge des biens du premier mari. R. Eléazar dit: le père peut profiter des trouvailles qu'elle fait, ou de son travail manuel; il peut rompre les vœux de sa fille. R. Simon dit: sa cohabitation avec le frère du premier mari (en cas de lévirat), ou le fait de l'avoir déchaussé, dispense de ces cérémonies la femme adjointe. Selon lui, l'enfant qu'elle a eu du premier mari n'est pas illégitime. Enfin, si elle se trouve avoir été mariée au second mari sans une autorisation spéciale de justice<sup class="footnote-marker">2</sup><i class="footnote"> En cas d'attestation du décès par deux témoins.</i>, le premier mari peut la reprendre (la seconde union est annulée).
+Si une telle femme a été mariée (par erreur) sur l'avis du tribunal<sup class="footnote-marker">3</sup><i class="footnote"> En cas d'attestation d'un seul témoin, annonçant le décès du premier mari.</i>, elle devra quitter le second mari, mais n'est pas tenue d'offrir un sacrifice de péché; si le mariage n'a pas été approuvé par le tribunal, elle quittera le second mari, et de plus offrira un sacrifice d'expiation. Donc, l'intervention du tribunal donne l'avantage que, par elle, il y a dispense du sacrifice. -Mais, si après avoir reçu du tribunal l'avis de pouvoir se remarier, elle en a abusé pour contracter un mariage interdit, le sacrifice reste obligatoire; car le tribunal n'a autorisé que l'union licite.
+Lorsqu'à une femme, dont le mari et le fils font un voyage d'outre-mer, on vient annoncer que son mari est mort, puis que son fils est mort (ce qui ne nécessite pas le lévirat), si elle se remarie et ensuite on lui déclare que les événements ont eu lieu dans un autre ordre (rendant le lévirat obligatoire), elle devra quitter le second mari; et l'enfant issu de cette union sera illégitime, qu'il soit né avant la déclaration, ou après elle. Si la femme a été d'abord avisée que son fils est mort, puis le mari est mort, à la suite de quoi elle a contracté le lévirat, et plus tard elle est avisée que les événements se sont passés à l'inverse (le père étant mort avant le fils, sans qu'il y ait lieu d'accomplir le lévirat), la femme remariée devra quitter le second mari, et l'enfant issu de cette union illégale sera illégitime, qu'il soit né avant ou après la nouvelle déclaration des décès. Si, en recevant l'avis de la mort de son mari, elle se remarie, puis elle apprend qu'il vivait encore lorsqu'elle s'est remariée, mais qu'il est mort depuis, elle devra quitter son second mari; le premier enfant (né avant la seconde déclaration) sera mamzer, non le second (né après cela). Si, en recevant l'avis du décès de son mari, elle s'engage avec un autre (sans consommer le mariage) puis son mari revient, elle peut retourner avec lui (cet engagement est nul). Si même le second lui a envoyé un acte de divorce, elle ne devient pas impropre à épouser un jour un Cohen. A ce cas s'applique l'interprétation de R. Eléazar b. Mathia, sur ce verset (Lv 21, 7): Ils n'épouseront pas de femme répudiée de son mari; l'interdit n'est pas applicable en cas de répudiation par un homme qui n'est pas son mari.
+Si à un mari dont la femme fait un voyage d'outre-mer, on annonce que sa femme est morte, puis il en a épousé la sœur, et ensuite sa première femme revient, elle peut retourner auprès de lui (malgré le degré prohibé d'alliance avec la seconde, dont le mariage se trouvera annulé); il est permis au mari d'épouser les proches parentes de cette sœur (p. ex. sa fille), et celle-ci peut s'allier aux proches parents du mari. A la mort de la première femme, le mari pourra en épouser la sœur (qui a été un moment sa seconde femme). Si ce même mari reçoit l'avis de la mort de sa femme, puis il en épouse la sœur, et plus tard on lui dit qu'elle vivait encore lors du second mariage, mais qu'elle est morte depuis lors, le premier enfant né de cette seconde union (lorsque la première femme vivait encore) est illégitime; le second enfant (né après le décès de la première femme) est légitime. R. Yossé dit cette règle: celui qui provoque pour autrui la défense (de garder sa femme) atteint le même but pour lui-même (pour sa propre femme); lorsque l'un n'a pas lieu (pour autrui), l'autre n'a pas lieu pour soi même.
+Si un mari reçoit avis de la mort de sa femme, puis il en épouse la sœur du côté paternel, ensuite étant avisé de la mort de celle-ci, il en épouse la sœur du côté maternel (tout-à-fait étrangère à la première femme), puis à l'avis de la mort de la troisième, il en épouse la sœur du côté paternel, et qu'enfin recevant avis du décès de celle-ci il en épouse la sœur maternelle (également étrangère aux précédentes), après quoi il se trouve que toutes cinq vivent encore, il sera permis au mari de garder la première, la troisième et la cinquième; en cas de décès de ce mari, les autres femmes seraient dispensées du lévirat; mais, le mari ne pourra garder ni la seconde ni la quatrième (en raison de leur parenté à degré prohibé avec la première ou la troisième). L'union accomplie, en cas de lévirat, avec l'une d'elles ne libère pas les autres femmes (l'union même ayant été illégale). Si le mari a consommé le mariage avec la seconde après le décès de la première femme, il lui sera permis (lors de la nouvelle déclaration) de garder la seconde et la quatrième; en cas de lévirat, les autres femmes sont libérées de fait, mais il est défendu au mari de garder la troisième et la cinquième; enfin, l'union accomplie, en cas de lévirat, avec l'une d'elles ne libère pas les autres femmes adjointes.
+Un garçon de neuf ans et un jour est susceptible de rendre sa belle-sœur impropre à un mariage avec ses frères (s'il a cohabité avec elle, ou l'a répudiée, ou engagée comme fiancée); de même ses frères peuvent la rendre impropre pour lui. Pourtant il y a cette différence que (au point de vue des fiançailles) il la rend impropre seulement si un tel engagement a déjà été effectué par l'un des frères; mais les autres frères la rendent impropre pour lui (dans les mêmes circonstances), soit au commencement (s'ils sont les premiers), soit à la fin. Voici comment: si un garçon de neuf ans et un jour cohabite avec sa belle-sœur, après qu'un des frères s'était fiancé avec elle, il la rend pourtant impropre pour eux; mais si l'un de ses frères a cohabité avec elle, ou lui a fait une promesse de mariage, ou lui a remis un acte de divorce, ou s'est laissé déchausser par elle, il la rend impropre pour ce garçon.
+Si un garçon de neuf ans et un jour cohabite avec sa belle-sœur veuve en vertu du lévirat, puis celle-ci s'unit de même avec un autre beau-frère du même âge, de neuf ans et un jour, ce second la rend impropre (inapte au mariage) pour le premier. R. Simon dit: ce n'est pas un motif d'inaptitude.
+Un garçon de neuf ans et un jour, qui, par lévirat, a cohabité avec sa belle-sœur veuve, puis agit de même avec l'autre veuve du défunt, les rend impropres à une union définitive par son propre fait. R. Simon dit qu'il ne rend pas la dernière impropre. Si un garçon de neuf ans et un jour cohabite avec sa belle-sœur par lévirat, puis meurt, elle devra déchausser le beau-frère survivant, non l'épouser<sup class="footnote-marker">4</sup><i class="footnote"> En ce cas, l'obligation du lévirat qui lui incombe aurait pour objet un autre beau-frère; car sa première cohabitation n'a pas eu de valeur légale complète; elle équivaut seulement à une promesse, tandis que la Loi prescrit le lévirat à un seul beau-frère.</i>. Si à ce même âge il s'est marié et qu'ensuite il meurt, sa femme est dispensée des cérémonies du lévirat<sup class="footnote-marker">5</sup><i class="footnote"> Il est douteux qu'une telle cohabitation suscite l'acquisition formelle de la femme, avec ses conséquences légales.</i>.
+Un garçon de neuf ans et un jour cohabite, par lévirat, avec sa belle-sœur veuve, puis, devenu grand, il épouse une femme et meurt; s'il n'a plus eu de relations avec sa première femme (sa belle-sœur) à partir du jour où il est devenu grand, celle-ci (lors du décès) devra déchausser le frère survivant, non l'épouser<sup class="footnote-marker">6</sup><i class="footnote"> Par le motif précité, que l'obligation du lévirat incombe également à deux frères, et la cohabitation effectuée par un trop jeune garçon n'a pas de valeur légale, qui dispense cette veuve du lévirat.</i>; mais la seconde femme pourra, soit déchausser le beau-frère, soit l'épouser. R. Simon dit: le survivant pourra épouser celle des deux qu'il préfère, et se laisser déchausser par l'autre. Dans tous les cas précités, il importe peu qu'il s'agisse d'un garçon de neuf ans et un jour, ou s'il a vingt sans avoir les signes de la puberté (duo pilos).
+
+Chapter 11
+
+On peut épouser la proche parente au degré d'ordinaire prohibé (fille, mère, sœur) de la femme que l'on a violée ou séduite<sup class="footnote-marker">1</sup><i class="footnote"> Ceci ne constitue pas l'union consentie librement; et, d'autre part, le texte biblique relatif aux mariages prohibé par degrés de parenté, (Lv 18), les interdit seulement en raison des alliances par mariage.</i>; mais celui qui violente ou séduit les proches parentes au même degré de sa femme est coupable. Il est permis à un homme d'épouser la femme violentée ou séduite par le père, ou violentée ou séduite par son fils. R. Juda défend au fils d'épouser la femme séduite ou violée par son père.
+Si une femme païenne s'est convertie avec ses fils au Judaïsme (dont l'un est mort sans enfant), les autres fils n'épouseront pas la veuve et ils ne pratiqueront pas la cérémonie du déchaussement, pour permettre à la veuve d'épouser un autre individu<sup class="footnote-marker">2</sup><i class="footnote"> Cf. (Ketubot 4, 3). L'institution du Yiboum et de la Haliça, dit M. Rabbinowicz, était plutôt un usage national qu'une institution religieuse. Elle concerne la famille. C'est ainsi que Booz, en épousant Ruth la veuve d'un parent éloigné, a dit ne pas pouvoir l'épouser avant d'avoir l'avis d'un parent plus rapproché du défunt que lui. Voilà pourquoi, selon la Mishna, cette institution n'est applicable qu'aux juifs de naissance.</i>. Il en est ainsi même lorsque le premier des fils a été conçu avant la consécration de la mère (avant sa conversion au Judaïsme), et qu'il est né après cela, tandis que le second a été conçu et est né après cette conversion. Il en est de même d'une femme païenne esclave, qui a été affranchie avec ses fils (pour devenir libres comme juifs).
+Cinq femmes (ayant deux fils) ont confondu chacune un de leurs fils avec ceux des autres femmes. Puis ceux-ci ayant grandi se sont mariés et sont morts sans enfant; quatre des frères survivants devront se laisser déchausser par l'une des veuves, et le cinquième peut l'épouser par lévirat<sup class="footnote-marker">3</sup><i class="footnote"> Si le hasard veut que ce soit sa belle-sÏur, il accomplit légalement le lévirat; si non, il peut encore l'épouser, puisqu'elle est libérée par le déchaussement préalable à l'égard du beau-frère inconnu parmi les quatre autres.</i>. Après quoi, lui (le cinquième) et trois autres survivants devront se laisser déchausser par une autre veuve, et le quatrième frère peut l'épouser (en continuant à procéder de même pour les trois autres veuves). Par conséquent, chacune des veuves aura opéré quatre déchaussements avant le mariage par lévirat (de façon à obvier à tous les doutes).-<sup class="footnote-marker">4</sup><i class="footnote"> La courte Guemara sur ce se retrouve ci-dessus, (2, 7.)</i>
+Si une femme confond son fils, avec celui de sa bru (toutes deux ayant encore d'autres fils), puis ces deux fils ayant grandi se sont mariés et sont morts sans laisser d'enfant, les fils de la bru doivent se laisser déchausser par les veuves, mais ne peuvent pas les épouser; car, pour chacune, il y a doute d'être la femme du frère défunt, ou d'être la femme de l'oncle (frère du père, à qui le lévirat n'est pas applicable); les fils de la grand-mère pourront, ou se laisser déchausser par ces veuves, ou les épouser, car en ce cas il y a seulement doute si les veuves étaient femmes du frère, ou du neveu (dans ces deux hypothèses, le mariage est permis). Mais si des deux côtés, les fils, sur la descendance desquels il n'y a pas doute, meurent, les fils survivants et confondus doivent se laisser déchausser par la veuve du fils de la grand'mère, et ne peuvent pas l'épouser, en raison des doutes qu'il y a, si cette veuve est la femme du frère (belle-sœur), ou celle d'un oncle (qui reste interdite); tandis qu'à l'égard de la veuve du fils de la bru, l'un se laissera déchausser, et l'autre peut l'épouser<sup class="footnote-marker">5</sup><i class="footnote"> Comme plus haut, ou cette veuve sera juste la belle-sÏur qui lui incombe par lévirat, ou elle est sa nièce qui lui est permise, après qu'elle s'est libérée par le déchaussement.</i>.
+Si une femme de Cohen a confondu son enfant avec celui de son esclave, tous deux pourront manger de l'oblation sacerdotale (c'est permis à l'un comme Cohen, à l'autre comme esclave de celui-ci); mais lorsqu'ils arrivent ensemble dans une grange, on leur assigne une seule part (à se diviser entr'eux). Aucun d'eux ne pourra se rendre impur pour un mort (en raison du doute), et ils ne pourront pas se marier (avant leur majorité), ni avec des femmes propres aux cohanim, ni avec des femmes inaptes. Une fois qu'ils auront grandi et qu'ils se seront affranchis mutuellement (en raison du doute), ils pourront épouser des femmes aptes à s'unir au Cohen; ils ne se rendront pas impurs pour un mort, et si pourtant il leur est survenu une impureté, ils ne sont pas astreints aux quarante coups de lanière<sup class="footnote-marker">6</sup><i class="footnote"> Chacun d'eux peut arguer, en ce cas, qu'il n'est peut-être pas Cohen.</i>. Ils ne pourront pas manger d'oblation<sup class="footnote-marker">7</sup><i class="footnote"> Car le fils de l'affranchi est un simple Israélite.</i>; mais s'ils en ont mangé involontairement, ils ne sont pas tenus de rembourser le capital<sup class="footnote-marker">8</sup><i class="footnote"> Le réclamant aurait à prouver d'abord lequel des deux n'est pas Cohen.</i> avec cinquième supplémentaire (en amende). Ils ne prennent pas de part aux distributions sacerdotales en grange; ils vendent aux cohanim l'oblation qui forme leur revenu; ils ne sont pas tenus de la donner, et ils en gardent le montant. Ils ne prennent pas de part sur les sacrifices du sanctuaire<sup class="footnote-marker">9</sup><i class="footnote"> Comme par exemple, les peaux des animaux sacrifiés.</i>, et on ne leur donne rien de sacré<sup class="footnote-marker">10</sup><i class="footnote"> Ni premier-né, ni objet mis en anathème par consécration.</i>. Par contre, ils ne sont pas tenus de prélever les parts sacerdotales sur leurs biens, et ils sont dispensés de prélever pour d'autres cohanim (sur tout animal égorgé) le morceau d'épaule, les mâchoires et l'estomac. Le premier né de leur bétail pourra paître jusqu'à ce qu'il lui survienne un défaut (ce qui permet de l'égorger et de le manger). Pour le reste, ils subissent les lois les plus sévères comme cohanim et comme simples israélites (en ce qui concerne les sacrifices pacifiques).
+Si une veuve, sans attendre le délai de trois mois après le décès de son mari, se remarie et met au monde un fils, dont on ignore si c'est un enfant venu à neuf mois, et issu du premier mariage, ou s'il est venu à sept mois par le second mariage<sup class="footnote-marker">11</sup><i class="footnote"> Cf. ci-dessus, (4, 2.)</i>, et que cette femme ait d'autres fils du premier mari et du second, lorsque ce fils sujet au doute meurt en laissant une veuve sans enfant, celle-ci devra déchausser ses beaux-frères, mais ne pourra en épouser aucun (en raison du doute). De même, quant à lui, si l'un de ses frères maternels meurt, la veuve devra le déchausser, mais elle ne pourra pas l'épouser. S'il a des frères par le premier mariage de sa mère, et d'autre part des frères du second mari sans être de la même mère, s'il lui survient un cas de lévirat, la veuve belle-sœur devra ou le déchausser, ou l'épouser<sup class="footnote-marker">12</sup><i class="footnote"> Si le défunt a été son frère réel, le lévirat lui incombe; si non, la veuve est pour lui une étrangère indépendante, qu'il peut épouser.</i>; quant aux autres fils des deux maris, l'un d'eux devra se laisser déchausser par la veuve du fils douteux (le cas échéant de lévirat); après quoi, il sera possible à un fils d'un autre mari de l'épouser (par la même raison).
+Si ladite femme a eu un mari simple israélite et un autre qui soit cohen, le fils né à l'état douteux devra épouser une femme apte au sacerdoce; il ne devra pas se rendre impur pour les morts; en cas d'impureté, il ne subira pas les quarante coups de lanière (vu le doute), il ne mangera pas d'oblation; s'il la mangée, il n'aura à restituer, ni capital, ni supplément; il ne prendra pas de part en grange. Il vendra aux cohanim son revenu d'oblation, et en gardera le montant. Il ne prendra pas de part sur les sacrifices du sanctuaire, et on ne lui donnera rien de sacré. Par contre, il n'est pas tenu de prélever les parts sacerdotales sur ses biens, et il est dispensé de prélever pour d'autres (sur tout animal égorgé) le morceau d'épaule, les mâchoires et l'estomac. Le premier-né de son bétail pourra paître jusqu'à ce qu'il lui survienne un défaut (qui permette de l'égorger et de le manger). Pour le reste, il subira les lois les plus sévères, tant à titre de cohen que de simple israélite<sup class="footnote-marker">13</sup><i class="footnote"> Participant aux aggravations des uns et des autres, comme ci-dessus, 5.</i>. Si les deux pères putatifs sont des cohanim, le fils douteux devra porter le deuil pour l'un comme pour l'autre (au cas de leur décès, il s'abstiendra de manger du sacré le jour de la mort), de même que les pères putatifs porteront le deuil pour lui (dans les mêmes conditions). Cependant, il ne pourra pas se rendre impur pour enterrer l'un d'eux, et aucun d'eux ne pourra se rendre impur pour lui (s'il meurt). Il n'hérite d'aucun d'eux; mais ils héritent de lui (le cas échéant). Il est dispensé de la pénalité légale s'il lui arrivait d'avoir frappé ou maudit l'un de ses pères putatifs. Il fait partie de l'une des sections hebdomadaires sacerdotales qui se rend au Temple pour le service du culte, soit du premier père putatif, soit du second; mais il n'a pas de part à leurs revenus. Si les deux pères faisaient partie d'une même section, il a droit à une part.
+
+Chapter 12
+
+La cérémonie du déchaussement doit être accomplie par devant trois juges, fût-ce trois simples israélites (non magistrats). Si l'acte a été accompli à l'aide d'un soulier ordinaire (mince), il est valable; en cas d'emploi de sandale de feutre (impilia), il n'a pas de valeur. Une sandale qui a un talon peut servir, et celle qui n'en a pas est impropre à cet effet. Le déchaussement n'est valable que s'il est accompli au-dessous de la cheville, non s'il l'est au-dessus (si les cordons étaient attachés au-dessus).
+Si la veuve a déchaussé avec une sandale qui ne lui appartient pas, ou avec une sandale de bois (couverte de peau), ou si le soulier de gauche était au pied droit, l'acte est valable. Celui-ci l'est aussi si la veuve a déchaussé son beau-frère avec un soulier trop grand, mais avec lequel on peut marcher au besoin, ou avec un soulier trop petit, mais qui couvre la majeure partie du pied. Le déchaussement effectue la nuit est valable; R. Eleazar le déclare sans valeur. Le déchaussement accompli du pied gauche est nul; mais R. Eleazar le déclare valable.
+Si une veuve a déchaussé son beau-frère et craché devant lui, mais n'a pas énoncé les mots à réciter, la cérémonie est valable; si elle a récité les mots exigibles et a craché, mais n'a pas déchaussé, la cérémonie n'est pas valable. Si elle a déchaussé et récité les mots en question, mais n'a pas craché, selon R. Eliézer, la cérémonie est sans valeur; selon R. aqiba, elle est valable. R. Eléazar déduit des mots: Ainsi il sera fait (Dt 25, 9), que tout acte non accompli invalide la cérémonie. Au contraire, lui dit R. aqiba, des mots " ainsi il sera fait à l'homme ", on déduit que les actes seuls à accomplir sur l'homme (à son pied) rendraient la cérémonie impropre.
+Le déchaussement opéré sur un sourd-muet, ou par une sourde, ou sur un garçon mineur, est sans valeur. Si une mineure a déchaussé un beau-frère elle devra recommencer une fois devenue grande; cependant, en cas d'omission, la première cérémonie serait pourtant valable.
+Si une femme a déchaussé en présence de deux hommes, ou en présence de trois, dont il est démontré plus tard que l'un d'eux et un parent, ou qu'il est impropre à ester en justice, la cérémonie sera nulle; R. Simon et R. Yohanan le cordonnier la déclarent valable. Un jour, il arriva à quelqu'un, qui se trouvait seul avec sa belle-sœur dans une prison, de se laisser déchausser (pendant que deux témoins la voyaient du dehors); et lorsqu'on soumit ce cas à R. aqiba, il déclara l'acte valable.
+Voici le cérémonial du déchaussement: le frère du défunt et la belle-sœur veuve se présentent au tribunal, dont les membres donneront les conseils de circonstance, comme il est dit (ibid. 8): les vieillards de la ville le convoqueront et lui parleront. Elle dira " Mon beau-frère a refusé de maintenir le nom de son frère en Israël; il n'a pas voulu m'épouser "; et lui répondra: " Je ne veux pas la prendre. " Le dialogue se fera en langue sacrée (hébreu). La belle-sœur s'approchera alors de lui, en présence des vieillards elle détachera son soulier de son pied et crachera devant lui, d'une façon visible pour les juges. Puis elle ajoutera ces mots: " Qu'il soit fait ainsi à l'homme qui ne veut pas reconstruire la maison de son frère. " Jusqu'à ce passage, on lisait le texte biblique relatif à ce sujet. Mais depuis que, sous le chêne situé au village d'Etam R. Horkenos a fait procéder à cette cérémonie, en lisant tout le chapitre, il a été admis comme règle que ce serait lu, y compris les mots " Son nom sera appelé en Israël la maison du déchaussé. " Ce précepte (de lecture) concerne seulement les juges, non les disciples, ou auditeurs présents. R. Juda dit: il est recommandé à tous les assistants de dire trois fois: " le déchaussé! "
+
+Chapter 13
+
+L'école de Shammaï dit: une orpheline mineure (promise par la mère ou le frère à un homme, avec qui la future devenue majeure refuse de rester) peut seulement refuser si elle a été fiancée; l'école de Hillel permet ce refus, soit aux fiancées, soit à celles qui ont été mariées contre leur gré. Les Shammaïtes disent: ce refus concerne le mari seul, non (en cas de décès de ce dernier) le beau-frère par lévirat;les Hillélites l'autorisent aussi pour le beau-frère. Les Shammaïtes disent: le refus doit être énoncé par elle devant le mari; les Hillélites l'autorisent sans qu'il soit présent. Les Shammaïtes exigent la présence du tribunal;les Hillélites l'en dispensent. S'il en est ainsi, disentles Hillélites à leurs adversaires, une fille mineure pourrait refuser jusqu'à quatre et même cinq prétendants qui lui seraient proposés. -Non, dirent les Shammaïtes, les filles d'Israël ne sont pas considérées comme livrées à l'abandon; après qu'elle aura exprimé un refus, elle attendra pour se fiancer à nouveau qu'elle soit devenue majeure; alors, par suite de son premier refus, elle se mariera définitivement.
+Une orpheline mineure qui a été mariée avec son consentement par sa mère ou par ses frères et veut se séparer du mari, est obligée de déclarer devant le tribunal son refus (de rester avec son mari<sup class="footnote-marker">1</sup><i class="footnote"> Pour être libre de se marier plus tard; en cas de séparation, il n'est pas exigible que le mari donne une lettre de divorce, pour que la séparation soit valable.</i>; si sa mère ou ses frères l'ont mariée malgré elle, le mariage était nul, elle n'a pas besoin d'exprimer un refus. R. Hanina b. Antigonos dit: toute enfant qui ne sait pas même conserver l'argent de sa consécration<sup class="footnote-marker">2</sup><i class="footnote"> C'est d'ordinaire à l'âge de six ans ou un peu moins, parfois même à l'âge de dix ans, si elle est en retard sous le rapport de l'intelligence.</i> n'a pas besoin d'énoncer le refus du mari qui lui a été présente en sa minorité (de telles fiançailles sont nulles). R. Eléazar dit: l'action d'une mineure n'a pas d'effet, et en cas de mariage accompli à cet âge, la fille est considérée comme séduite. Si la fille d'un israélite est engagée dans ces conditions avec un Cohen, elle ne pourra pas manger de l'oblation (le mariage incomplet ne l'y autorise pas); et lorsqu'au contraire une mineure, fille de Cohen, est ainsi unie à un simple israélite, elle pourra continuer à manger de l'oblation (comme non mariée et chez son père).
+R. Eleazar b. Jacob dit (comme règle): chaque fois que la cause d'ajournement provient du mari<sup class="footnote-marker">3</sup><i class="footnote"> Lorsque la séparation a été provoquée, non par le fait de son refus, mais par un acte de divorce du mari, ajoute la Guemara.</i>, la femme est considérée comme son épouse légitime; lorsque l'obstacle n'est pas suscité par le mari, mais par toute autre cause<sup class="footnote-marker">4</sup><i class="footnote"> Par exemple, le refus.</i>, la femme n'est pas considérée comme épouse légitime.
+Si une mineure fiancée (comme il vient d'être dit) refuse ce mari, celui-ci pourra épouser les proches parentes de celle-ci (à un degré qui serait interdit si elle était mariée), comme elle peut épouser les proches parents de ce fiancé au même degré, et elle reste apte à épouser un Cohen. Si ce fiancé lui remet un acte de divorce, il est interdit à l'homme d'épouser les proches parentes de cette femme, comme celle-ci ne pourra pas s'unir aux proches parents de son ancien mari, et elle devient impropre à épouser un Cohen. Si après l'avoir répudiée, il l'a reprise, puis la mineure l'a refusé et a épousé un autre, qu'ensuite elle est devenue veuve, ou a été répudiée, le premier mari peut la reprendre<sup class="footnote-marker">5</sup><i class="footnote"> L'acte de divorce est alors nul.</i>. Si elle l'a d'abord refusé, puis elle a consenti à l'épouser, qu'ensuite, ayant reçu le divorce, elle en a épousé un autre, dont elle est devenue veuve, ou a été répudiée, elle ne pourra pas retourner au premier mari. Voici la règle générale: si le divorce a suivi le refus, elle ne pourra pas retourner avec le premier mari; si le refus a suivi le divorce, elle peut retourner avec lui -.-<sup class="footnote-marker">6</sup><i class="footnote"> La seule phrase de Guemara sur ce se retrouve ci-dessus, 10, 5, en tête. Cf. J., (Gitin 8, 1) ( 49c).</i>
+Si une mineure repousse son fiancé, puis en épouse un autre qui la répudie, ensuite elle est fiancée à un troisième qu'elle repousse aussi, puis elle l'est avec un quatrième qui la répudie, il sera admis une thèse générale à l'égard des divers prétendants: ceux qui se seront séparés d'elle par acte de divorce ne pourront plus la reprendre<sup class="footnote-marker">7</sup><i class="footnote"> Les conséquences légales de cet acte sont effectives, bien qu'en raison de son état de mineure, elle puisse repousser un fiancé.</i>; ceux qu'elle a rejetés, pour cause de fiançailles en sa minorité, peuvent la reprendre.
+Si une femme, répudiée par son mari, puis reprise par lui, devient veuve, elle pourra cependant épouser son beau-frère en vertu du lévirat<sup class="footnote-marker">8</sup><i class="footnote"> On n'admet pas qu'en raison de la séparation qui suspend le devoir du lévirat, elle soit considérée comme femme de son frère, qu'il est défendu d'épouser.</i>; R. Eléazar le défend. De même si une orpheline répudiée par son mari, puis reprise par lui, devient veuve, elle pourra épouser son beau-frère; R. Eléazar le défend. Si une mineure mariée par son père a été répudiée par son mari, elle est considérée comme orpheline même du vivant de son père<sup class="footnote-marker">9</sup><i class="footnote"> Il n'a plus alors le droit de la marier une seconde fois: elle devient indépendante.</i>; lorsque, pendant qu'elle est encore mineure, ce même mari la reprend (et que, pendant cette même période de temps, il meurt), tous s'accordent à interdire à cette veuve le droit d'épouser son beau-frère par lévirat<sup class="footnote-marker">10</sup><i class="footnote"> Le second mariage est illégal: il n'a pu être imposé par le père, qui a perdu ses droits sur sa fille après le premier mariage, ni être voulu par la fille qui était encore mineure; elle sera donc considérée comme une belle-sÏur actuellement répudiée, et pour laquelle il n'y a pas de lévirat.</i>. Les sages reconnaissent d'accord avec R. Eléazar, que si la mineure a été répudiée par son mari, puis reprise par lui dans le même état légal, la répudiation est formelle, non le retour (à raison du défaut de pouvoir de la femme), et elle sera interdite au beau-frère; mais s'il l'a répudiée comme mineure et l'a reprise après sa majorité, ou si elle a grandi et atteint cette période en puissance de mari, elle sera permise au beau-frère par lévirat<sup class="footnote-marker">11</sup><i class="footnote"> Toute cette phrase entre , qui est une addition à la Mishna dans le Talmud de Jérusalem, ou Braïtha, ne se trouve pas dans les éditions de la Mishna, ni dans celle du T. Babli (o elle est citée comme Braïtha). L'édition de la Mishna par M. Henri Lowe n'a pas non plus cette phrase.</i>.
+Deux frères sont mariés à deux sœurs orphelines et mineures; si; le mari de l'une d'elles meurt, la veuve est libre de toute cérémonie du lévirat envers le survivant, comme sœur de sa femme. Il en est de même, si ce sont deux sourdes<sup class="footnote-marker">12</sup><i class="footnote"> Le mariage contracté avec une sourde n'a pas de valeur légale; il n'est validé que par mesure rabbinique.</i>. Si l'une est majeure et l'autre mineure, et le mari de la dernière meurt, elle est libre envers le survivant, comme sœur de son épouse; si le mari de l'aînée meurt, on devra selon R. Eliézer, enseigner à la plus jeune de refuser son mari actuel (auquel incombe alors le lévirat envers la veuve<sup class="footnote-marker">13</sup><i class="footnote"> Selon lui, le mariage avec la mineure n'a pas de valeur légale et le frère survivant est tenu, à cause du lévirat, de ne pas garder la mineure.</i>. Selon R. Gamliel, si la mineure a eu l'idée de refuser son mari, c'est bien; si non elle peut rester auprès de lui<sup class="footnote-marker">14</sup><i class="footnote"> D'après lui, l'obligation du lévirat n'entraîne pas la suspension d'un mariage, même admis seulement par les Rabbins.</i> et attendre sa majorité; à ce moment, la sœur aînée est libérée de fait (sans autre cérémonie), à titre de sœur de l'épouse (que le beau-frère ne peut épouser en même temps). R. Josué s'écria: Malheur alors à sa propre femme et à celle de son frère (veuve), puisqu'il doit alors répudier sa femme par acte de divorce, et celle de son frère (la veuve) doit le déchausser (pour qu'il puisse prendre l'une d'elles).
+Si quelqu'un est marié à deux orphelines mineures et meurt, la cohabitation du beau-frère ou le déchaussement par l'une d'elles dispense l'autre de toute cérémonie du lévirat, à titre d'adjointe. Il en est de même si ce sont deux sourdes. Si l'une est mineure et l'autre sourde, la cohabitation du beau-frère avec l'une ne suffit pas pour libérer l'autre<sup class="footnote-marker">15</sup><i class="footnote"> En raison de la situation extralégale de l'une et de l'autre.</i>. Si l'une entend bien et l'autre est sourde, la cohabitation avec la première libère l'autre; mais la cohabitation avec la seconde ne libère pas la première<sup class="footnote-marker">16</sup><i class="footnote"> En vertu de la règle que la cohabitation avec une personne mariée légalement libère celle qui est seulement mariée par mesure rabbinique; mais l'inverse n'est pas admis.</i>. De même, si l'une est majeure et l'autre ne l'est pas, la cohabitation avec la majeure libère de tout acte du lévirat celle qui est mineure; mais, à l'inverse, la cohabitation avec la mineure ne libère pas celle qui est majeure.
+Si quelqu'un, marié à deux orphelines mineures, meurt, puis le beau-frère cohabite avec la première veuve, ensuite avec la seconde, ou si un autre frère a cohabité avec la seconde, cet acte (avec la seconde) n'empêche pas la première d'épouser le beau-frère<sup class="footnote-marker">17</sup><i class="footnote"> Ou bien, le mariage avec une mineure est valable, et dés lors la relation conjugale avec la seconde est sans effet légal; ou bien une telle union n'a pas de validité, et les deux orphelines sont étrangères l'une à l'autre, leur mariage avec le défunt n'ayant pas été considéré comme réel. Cependant, vu le doute, on n'épousera pas la seconde.</i>. Il en est de même si ce sont deux sourdes. Si l'une est mineure et l'autre sourde, qu'à la mort du mari le beau-frère cohabite avec la mineure, puis il cohabite avec la sourde, ou si un autre frère cohabite avec celle-ci, cet acte n'empêche pas la mineure d'épouser le beau-frère. Mais si le beau-frère a d'abord cohabité avec la sourde, puis avec la mineure, ou si un autre frère a ensuite cohabité avec la mineure, la sourde devient impropre<sup class="footnote-marker">18</sup><i class="footnote"> Dans le doute sur la validité de l'union avec une mineure, il se peut que celle-ci soit considérée comme épouse.</i> à épouser le beau-frère.
+Si l'une est bien douée pour l'audition et l'autre est sourde, et qu'après la mort du mari le beau-frère cohabite avec celle qui entend, puis avec la sourde, ou si un autre frère cohabite avec la sourde, la première ne devient pas impropre par là à épouser le beau-frère. Mais, à l'inverse, si le beau-frère cohabite avec la sourde, puis avec celle qui entend, ou si un autre frère cohabite ensuite avec celle qui entend, la sourde devient impropre à ce mariage.
+Si l'une est majeure, l'autre mineure, qu'après la mort d'un frère le beau-frère cohabite avec la veuve aîné, epuis avec la mineure, ou si un autre frère cohabite avec celle-ci, cet acte n'empêche pas le mariage de celle qui est majeure. Mais si le beau-frère a d'abord cohabité avec la mineure, puis avec la majeure, ou si un autre frère a cohabité ensuite avec celle qui est majeure, la mineure ne peut pas se marier avec le même. R. Éléazar dit: on apprendra à la mineure à refuser de rester avec son époux (auquel incombe avant tout le devoir du lévirat envers la majeure, seule veuve vraiment légale du défunt).
+Si un beau-frère enfant cohabite avec sa belle-sœur mineure qui lui incombe par lévirat, ils devront grandir en vivant ensemble<sup class="footnote-marker">19</sup><i class="footnote"> Il ne peut pas se séparer d'elle par un acte de divorce, qui alors n'aurait pas de valeur légale.</i>. S'il a cohabité avec sa belle-sœur déjà grande, elle devra l'élever (pour devenir libre, le cas échéant, à ce moment). Si une belle-sœur soumise au lévirat (qui a épousé son beau-frère) déclare dans les trente jours de ce mariage n'avoir pas eu la cohabitation de son mari<sup class="footnote-marker">20</sup><i class="footnote"> En ce cas, un acte de divorce suffit pour les séparer.</i>, on le contraint de se laisser déchausser par elle; si elle fait cette déclaration après le trentième jour du mariage<sup class="footnote-marker">21</sup><i class="footnote"> On najoute plus foi à elle seule.</i>, on peut seulement lui demander de se laisser déchausser (sans l'y contraindre). S'il avoue n'avoir pas cohabité, fût-ce au bout d'un an d'union, on le contraint de se laisser déchausser.
+Si une femme a déclaré par vœu, du vivant de son mari, s'interdire toute jouissance venant de son beau-frère, celui-ci en cas de lévirat sera contraint de se laisser déchausser par elle. Si elle a fait ce vœu après la mort de son mari, on cherchera à le persuader de se laisser déchausser par elle (sans l'y contraindre). De même, on pourra seulement agir par persuasion sur lui, lorsque le vœu prononcé par cette femme a eu pour objet de la détourner du lévirat, fût-ce du vivant de son mari.
+
+Chapter 14
+
+Si un sourd a épousé une femme qui entend, ou si un homme qui entend a épousé une sourde, chacun d'eux est libre, soit de répudier la femme, soit de la garder; car, comme l'acquiescement au mariage a eu lieu par signes (en présence des témoins), il en sera de même pour la répudiation. L'homme entendant bien, qui a épousé une femme semblable, laquelle plus tard devient sourde, a la faculté de la répudier ou de la garder; si elle devient faible d'esprit, il ne peut pas la répudier. S'il devient sourd ou faible d'esprit, il ne peut plus jamais la répudier (son acte serait sans valeur légale). R. Yohanan ben Nouri demanda: pourquoi la femme devenue sourde est-elle susceptible de répudiation, tandis que l'homme devenu sourd n'y est pas sujet? Il lui fut répondu: l'homme qui répudie n'est pas semblable à la femme qui est répudiée; car la femme quitte son mari, soit de plein gré, soit malgré elle, tandis que l'homme agit toujours de plein gré (mais ayant tout son esprit).
+R. Yohanan b. Godgoda attesta avoir appris par tradition qu'une fille mineure sourde, mariée par son père, sera dûment séparée par un acte de divorce<sup class="footnote-marker">1</sup><i class="footnote"> Elle recevra cet acte à sa majorité, et alors que le père n'a plus de pouvoir sur elle, son consentement n'est pas exigible. Cf. (Gitin 5, 5)</i>. Mais, lui fut-il observé, cela arrive aussi lorsqu'une femme entendant bien devient sourde après son mariage.
+Si deux frères sourds sont mariés à deux sœurs sourdes, ou à deux sœurs entendant bien, ou à deux sœurs dont l'une est sourde et l'autre entend, ou si deux sœurs sont mariées à deux frères qui entendent, ou à deux frères sourds, ou à deux frères dont l'un est sourd et l'autre parle, elles sont complètement dispensées de toute cérémonie de lévirat<sup class="footnote-marker">2</sup><i class="footnote"> En ce cas, le mariage suspend l'obligation de ce lévirat non complètement dž, bien que la légalité du mariage soit contestable.</i>. Si ces femmes sont étrangères l'une à l'autre, le beau-frère devra d'abord les épouser<sup class="footnote-marker">3</sup><i class="footnote"> Il ne saurait être question alors de déchaussement, car cet acte comporte un échange de paroles entre beau-frère et belle-sÏur.</i>; plus tard, s'il le veut, il pourra les répudier.
+Deux frères, dont l'un est sourd-muet et l'autre entend, ont épousé deux sœurs qui entendent: si le sourd, mari d'une femme qui entend meurt, l'autre frère qui entend, et a épousé une personne qui entend, n'a rien à faire; car la veuve échappe au lévirat à titre de sœur de la femme (du beau-frère). Si au contraire l'autre frère qui entend meurt, le survivant qui est sourd, marié à une femme qui entend, devra dès ce moment la répudier par acte de divorce<sup class="footnote-marker">4</sup><i class="footnote"> Cette veuve, dont le mariage avait été légal, lui incombe par lévirat, et celle-ci, comme sÏur, entraîne l'interdit de l'épouse; car sa propre union, en raison de son illégalité, ne suffit pas à suspendre le devoir du lévirat.</i>, tandis que la femme veuve de son frère reste à jamais interdite.-<sup class="footnote-marker">5</sup><i class="footnote"> Puisque son beau-frère, étant muet, ne pourra pas " effectuer la cérémonie du déchaussement au complet.</i>
+Deux frères qui entendent ont épousé deux sœurs, dont l'une est sourde et l’autre entend: si relui qui entend, mari de la sourde meurt, l’autre frère qui entend, et a épousé une femme qui entend, n’a rien faire; car la veuve échappe au lévirat à titre de sœur de la femme (du beau-frère) Si au contraire l’autre frère, mari de celle qui entend, meurt, le frère survivant, mari de la sourde, devra répudier sa femme par un divorce, et se laisser déchausser par la femme veuve de son frère.
+Deux frères l'un sourd-muet et l'autre bien parlant ont épousé deux sœurs, dont l'une est sourde et l'autre entend: si celui qui entend, mari de la sourde meurt, l'autre frère qui entend, et a épousé une femme qui entend, n'a rien à faire; car la veuve échappe au lévirat à titre de sœur de la femme (du beau-frère). Si au contraire l'autre frère, mari de celle qui entend, meurt, le frère survivant, mari de la sourde, devra répudier sa femme par un divorce<sup class="footnote-marker">6</sup><i class="footnote"> Même motif que ci-dessus.</i>, et se laisser déchausser par la femme veuve de son frère.Deux frères, l'un sourd-muet et l'autre bien parlant, sont mariés à deux sœurs, dont l'une est sourde et l'autre entend: si le sourd, mari de la sourde, meurt, l'autre frère qui entend, mari de celle qui entend, n'aura rien à faire; car la veuve échappe au lévirat à titre de sœur de la femme (du beau-frère). Si au contraire l'autre frère qui entend, mari de celle qui entend, meurt, le survivant sourd, mari de la sourde, divorcera sa femme, et sa belle-sœur veuve reste à jamais interdite.-<sup class="footnote-marker">7</sup><i class="footnote"> Pour toutes les raisons énoncées ci-dessus, 4.</i>
+Deux frères dont l'un est sourd et l'autre entend sont mariés à deux femmes étrangères entr'elles qui entendent. Si le sourd, mari d'une femme qui entend, meurt, le survivant qui entend et a épousé une femme qui entend devra, ou se laisser déchausser, ou épouser la veuve. Si au contraire le frère qui entend, mari d'une femme qui entend, est mort, le sourd, mari de celle qui entend, devra épouser la veuve, sans pouvoir jamais s'en séparer<sup class="footnote-marker">8</sup><i class="footnote"> Le divorce qu'il donnerait, étant sans valeur légale, ne saurait mettre un terme au devoir du lévirat qui lui incombe par la Loi, ni libérer la femme.</i>. Quelle est la règle pour l'adjointe des deux sœurs qui entendent (dont l'une est veuve)? On peut répondre à cette question par cet enseignement: Si la fille qui entend a épousé le frère de quelqu'un, lequel frère est sourd et il meurt, l'adjointe de cette femme (qui échappe forcément au lévirat) est dispensée de toute cérémonie, soit déchaussement, soit mariage par lévirat (il en est de même ici).
+Deux frères qui entendent sont mariés à des femmes étrangères entr'elles, dont l'une entend et l'autre est sourde: si le mari de la sourde qui lui-même entend est mort, le survivant, mari de celle qui entend, devra épouser la veuve; mais il pourra ensuite la répudier, s'il ne veut pas la garder. Si au contraire le mari de celle qui entend est mort, son frère survivant, mari de la sourde, devra, ou se laisser déchausser par la veuve, ou l'épouser<sup class="footnote-marker">9</sup><i class="footnote"> La courte Guemara sur ce et le suivant se trouve déjà ci-dessus, 6, 1, fin.</i>.
+Deux frères, dont l'un est sourd et l'autre entend, sont mariés à deux femmes étrangères entr'elles, dont l'une est sourde et l'autre entend. Si le sourd, mari de la sourde, meurt, le frère survivant qui entend, mari de celle qui entend, devra épouser la veuve; mais il pourra la répudier plus tard. Si celui qui entend, mari de celle qui entend, est mort, le survivant sourd, mari de la sourde, devra épouser la veuve, sans pouvoir jamais s'en séparer.
+
+Chapter 15
+
+Une femme est partie avec son mari pour un voyage dans une province d'outre-mer. Si l'harmonie a régné entre elle et lui, que la paix domine sur le monde (qu'il n'y a pas de guerre), et qu'elle revient en disant: " mon mari est mort ", elle peut se remarier (elle est digne de foi), ou épouser son beau-frère en cas de lévirat. S'il y a eu la paix entre eux, mais une guerre domine dans le monde<sup class="footnote-marker">1</sup><i class="footnote"> La guerre peut devenir un obstacle au retour du mari, qu'à tort l'on croira tué; ou la femme aura pu voir son mari à terre, blessé sans être mort.</i>, ou s'il y a eu des discussions entre eux, au milieu de la paix de l'univers, et qu'elle vient annoncer la mort de son mari, on n'ajoute pas foi à sa déclaration (qui peut avoir été dictée par un intérêt personnel). R. Juda dit: on ne la croira en aucun cas, à moins qu'elle arrive en pleurant et les vêtements déchirés. Les autres rabbins lui dirent: que ces signes de manifestation extérieure soient là, ou non<sup class="footnote-marker">2</sup><i class="footnote"> Ce serait exposer une femme simple à n'être pas crue, tandis qu'une hypocrite inspirerait de la confiance.</i>, elle doit pouvoir se marier, le cas échéant de probabilité du veuvage.
+L'école de Hillel dit ne pas avoir entendu émettre le principe applicable au cas précédent, sauf lorsqu'une femme revient de la moisson (et dans la même province), fait qui un jour eut lieu<sup class="footnote-marker">3</sup><i class="footnote"> Un jour, pendant la moisson, un mari mordu par un serpent mourut; la femme le déclara au tribunal, et comme le fait fut confirmé, suivi de l'autorisation pour la veuve de se remarier, cet exemple servit de règle ultérieure.</i>. L'école de Shammaï dit: il importe peu que ce soit une femme revenant de la moisson, ou de la cueillette des olives, ou de la vendange, ou même d'une province quelconque dans son séjour habituel; et si les sages ont seulement parlé de moisson, c'est que c'était précisément le cas présent. Sur quoi les Hillélites, renonçant à leur avis, ont adopté celui des Shammaïtes.
+L'école de Shammaï dit: en ce cas, une femme peut se remarier et emporter avec elle son douaire; celle de Hillel lui permet de se remarier, non de reprendre son douaire. Quoi, leur dirent les Shammaïtes, vous avez permis la question de mariage prohibé, qui est grave<sup class="footnote-marker">4</sup><i class="footnote"> Puisqu'en cas de fausse déclaration, la femme commettrait le crime d'adultère.</i>, et vous ne voulez pas accorder à cette femme une question d'argent, qui est insignifiante. Non, répliquèrentles Hillélites, la question d'argent est aussi grave; puisque, d'après la seule assertion de la femme (s'il n'y a pas deux témoignages confirmatifs), les frères du défunt ne peuvent pas prendre part à l'héritage. Sur quoi l'école de Shammaï observa que, dans le texte même du contrat de mariage, on trouve la confirmation de son avis, puisqu'il y est écrit: " Lorsque tu épouseras un autre mari, tu recevras ce qui est inscrit ici pour toi. " Sur ce, les Hillélites, renonçant à leur opinion, professèrent celle des Shammaïtes.
+Chacun est digne de foi pour attester le décès du mari, à l'exception de sa belle-mère, ou la fille de sa belle-mère, ou l'adjointe de la veuve, ou sa belle-sœur, ou une fille de son mari (belle-fille). Pourquoi y a-t-il une différence entre le divorce et le décès du mari? (Pourquoi croit-on la femme si elle déclare que cet acte a été écrit et signé devant elle, tandis qu'on n'ajoute pas foi, en divers cas, au décès qu'elle annonce de son mari?) C'est que l'acte même de divorce est un témoignage écrit en faveur de son assertion. Si, après l'assertion d'un témoin disant que le mari est mort, la femme se remarie, puis un autre témoin vient dire que le mari n'est pas mort, elle n'a pas besoin de quitter le second mari. Si la déclaration de décès a été faite par un seul témoin, tandis que deux témoins affirment qu'il n'est pas mort, la femme devra rompre le mariage qu'elle aurait conclu. Mais si deux témoins attestent le décès, et un seul autre le dément, la femme qui aura hésité à se marier peut désormais épouser un autre mari.
+Si de deux femmes d'un même mari l'une déclare qu'il est mort et l'autre la dément, la première peut se remarier et emporte son douaire, tandis que la seconde ne pourra, ni se remarier, ni rien emporter. Si l'une dit qu'il est mort naturellement, et l'autre dit qu'il a été tué, selon R. Méir, elles ne devront pas pouvoir se remarier, en raison de ce que leurs déclarations ne sont pas d'accord. Selon R. Juda et R. Simon, puisque l'une comme l'autre reconnaît que le mari ne vit plus, elles peuvent se remarier. Si un témoin atteste le décès et un autre témoin le dément, ou si l'une des deux femmes déclare le mari mort, et l'autre dit le contraire, elle ne pourra pas se remarier.
+Si une femme a fait avec son mari un voyage d'outre-mer, et qu'en revenant seule elle annonce le décès de son mari, elle peut se marier et reprendre son douaire; à une autre femme adjointe qui n'a pas fait partie du voyage), il est interdit de se marier. Si cette dernière était une fille de simple israélite mariée à un cohen, elle pourra manger de l'oblation<sup class="footnote-marker">5</sup><i class="footnote"> Puisqu'elle n'est pas tenue pour veuve, elle continue à jouir du privilège de manger l'oblation.</i>. Selon l'avis de R. Tarfon, R. aqiba dit: ce n'est pas une voie appropriée pour la détourner de commettre un péché; et comme il lui est interdit de se remarier, il lui est aussi défendu désormais de manger de l'oblation.
+Si la femme annonce que son mari est mort d'abord, puis son beau-père, elle pourra se remarier et prendre son douaire, mais c'est interdit à la belle-mère<sup class="footnote-marker">6</sup><i class="footnote"> Le témoignage de sa bru à son égard n'est pas valable, en raison de fréquents dissentiments entre elles deux.</i>. Si celle-ci est une fille d'israélite mariée à un cohen, elle pourra continuer à manger de l'oblation, selon R. Tarfon. R. aqiba dit: ce n'est pas un bon moyen pour la détourner du mal, et comme il lui est interdit de se remarier, il lui sera aussi défendu de manger de l'oblation. Si quelqu'un s'est engagé avec l'une de cinq femmes sans savoir laquelle il a consacrée<sup class="footnote-marker">7</sup><i class="footnote"> Supposant qu'il ne veut pas les épouser toutes.</i>, et que chacune prétend être l'epouse, l'homme devra remettre à chacune un acte de divorce, leur remettre ensemble le douaire<sup class="footnote-marker">8</sup><i class="footnote"> En les laissant s'entendre à cet égard.</i>, et se retirer, selon l'avis de R. Tarfon. R. aqiba dit: ce n'est pas le procédé pour la détourner du mal; mais il devra, outre le divorce spécial, remettre à chacune son douaire. Si quelqu'un a volé l'une de cinq personnes et qu'il ne sait plus qui il a volé, lorsque chacun déclare avoir été volé, il leur remettra ensemble l'objet volé et se retirera, selon R. Tarfon. R. aqiba dit: ce n'est pas là le moyen de détourner cet homme du crime de vol; et il devra payer à chacun le montant du vol (comme amende).
+Si une femme a fait avec son mari et son fils un voyage d'outre-mer, et qu'en revenant seule elle dit que d'abord son mari est mort, puis son fils, elle est digne de foi<sup class="footnote-marker">9</sup><i class="footnote"> Ce qui entraîne la dispense du lévirat.</i>. Mais si elle dit: " Mon fils est mort et ensuite mon mari est mort ", on ne la croit pas<sup class="footnote-marker">10</sup><i class="footnote"> Le beau-frère ne l'épousera pas, en ce cas de simple présomption.</i>; seulement, on a égard à son assertion, en ce sens que, pour être libérée, elle devra déchausser le beau-frère, non l'épouser.
+Si elle dit: " Il m'est né un fils dans la province d'outre-mer<sup class="footnote-marker">11</sup><i class="footnote"> C'est un avis que rien ne l'obligeait à faire.</i>, seulement il y est mort, puis mon mari est mort ", on la croit (et le lévirat aura lieu). Si elle dit: " mon mari est mort, puis mon fils est mort ", on ne la croit pas; mais par égard pour son assertion, elle devra déchausser le beau-frère, non l'épouser.
+Si elle dit: " dans ce pays d'outre-mer, il m'est né un beau-frère, puis mon mari est mort, ensuite mon beau-frère ", ou " d'abord mon beau-frère, puis mon mari ", on lui ajoute foi. Si elle a fait avec son mari et son beau-frère un voyage d'outre-mer, et qu'en revenant seule, elle dit: " mon mari est mort, puis mon beau-frère ", ou: " mon beau-frère est mort, puis mon mari ", on ne la croit pas, car une femme n'est pas crue si elle déclare que son beau-frère est mort; on présume alors que c'est en vue d'être libre d'en épouser un autre; ni si elle annonce le décès de sa sœur, car c'est peut-être afin d'épouser son beau-frère. De même, nul homme n'est cru s'il dit que son frère est mort, car c'est peut-être en vue d'épouser sa belle-sœur, ni s'il annonce le décès de sa femme, car c'est peut-être pour épouser la sœur de celle-ci.
+
+Chapter 16
+
+Si un mari et la femme adjointe font un voyage d'outre-mer, et que l'on vient annoncer à la première femme la mort du mari, elle ne pourra ni se remarier, ni contacter le lévirat, jusqu'à ce qu'elle sache si la seconde femme est enceinte et mette un fils au monde. Si elle a une belle-mère au loin, elle n'a pas à se préoccuper si celle-ci a eu un autre fils (qui lui incomberait un jour à titre de lévirat); mais si la belle-mère a quitté le pays étant enceinte, la veuve en question devra se préoccuper si c'est un fils (lui incombant plus tard); selon R. Josué, il est inutile de s'en préoccuper.
+Si deux belles-sœurs (femmes de deux frères) disent chacune que leur mari est mort, il est interdit à chacune de se remarier, dans la crainte que le mari de l'autre vive (et que le lévirat doive s'exercer). Si l'une a des témoins et l'autre n'en a pas, celle qui a des témoins en faveur de son dire ne peut pas se marier (puisque le dire de l'autre n'est pas suffisamment prouvé, et le lévirat doit subsister peut-être); tandis que celle qui n'a pas de témoins devient libre (par l'assertion adverse). Si l'une a des enfants, non l'autre<sup class="footnote-marker">1</sup><i class="footnote"> L'assertion d'aucune des deux n'étant confirmée par témoins.</i>, celle qui en a devient libre, et celle qui n'en a pas reste interdite. Si (au premier cas) les dites belles-sœurs ont épousé les beaux-frères, qui ensuite sont morts, il leur est interdit de se remarier à nouveau<sup class="footnote-marker">2</sup><i class="footnote"> Pour chacune, il est à craindre de nouveau que l'époux de la belle-sÏur vive encore; il leur a été permis d'épouser leurs beaux-frères, parce qu'on croit chaque femme en ce qu'elle déclare le décès de son mari, mais non comme belle-sÏur.</i>. R. Eléazar dit: puisqu'il leur a été permis d'épouser les beaux-frères, elles peuvent se remarier avec n'importe qui.
+L'attestation de décès n'est valable que si elle se rapporte à la vue du visage avec le nez; les signes distinctifs sur le corps, ou sur les vêtements, ne suffisent pas à cet effet. De même, l'attestation n'est valable que si l'on a vu quelqu'un expirer; il ne suffit pas de l'avoir vu ayant les nerfs coupés (transpercé), ou pendu, ou au moment où une bête fauve le dévorait. L'attestation n'est valable aussi que pour un cadavre mort depuis trois jours au plus (après quoi, il se décompose). R. Juda b. Bava dit: il faut distinguer entre les gens, le lieu et le temps.
+Si quelqu'un tombe à l'eau, qu'elle soit enclose ou non, sa veuve reste interdite; car, dit R. Meir, on a vu quelqu'un tomber dans une grande citerne et remonter au bout de trois jours. Par contre, R. Yossé raconte qu'un aveugle étant descendu se baigner dans une caverne suivi de son conducteur, ils restèrent dans l'eau jusqu'à ce qu'ils expirèrent; à la suite de quoi, leurs femmes purent se marier. Une autre fois, il arriva à Essia<sup class="footnote-marker">3</sup><i class="footnote"> Neubauer, Géographie,</i> de faire descendre quelqu'un à la mer par une chaîne; il se noya, et l'on n'en ramena que le pied. Sur quoi, les sages ont énoncé cette règle: lorsqu'en un tel cas, le pied a plus que le genou, la veuve peut se remarier (il y a certitude de décès), mais elle ne le peut pas si ce pied constitue la partie inférieure, au-dessous du genou (ainsi estropié, on peut survivre).
+Il suffit (pour l'attester) avoir entendu dire par des femmes qu'un tel est mort. R. Juda dit: il suffit pour cela d'avoir entendu dire à des enfants qu'ils vont déplorer et enterrer un tel, soit qu'ils aient eu l'intention de provoquer ce témoignage, soit qu'ils ne l'aient pas eue. R. Juda b. Bava dit: par un israélite, une telle assertion est valable même lorsqu'elle a été faite avec une intention<sup class="footnote-marker">4</sup><i class="footnote"> Soit pour que le témoignage ait lieu par un homme, soit pour libérer une femme en vue d'un mariage.</i>; mais un tel témoignage fait avec une arrière-pensée n'est pas valable s'il s'agit d'un païen.
+Il est permis d'attester ce que l'on a vu à la clarté d'une lumière, ou de la lune; il est permis à une femme de se remarier, n'aurait-elle eu avis de décès que par une voix en l'air (un écho). Ainsi, il est arrivé à quelqu'un, placé au sommet d'une montagne, de dire qu'un tel fils d'untel né dans telle localité est mort; lorsqu'on parvint à ce sommet l'on n'y trouva personne, et pourtant il fut permis à la veuve de se remarier. Une autre fois, il est arrivé dans la localité de Çalmon<sup class="footnote-marker">5</sup><i class="footnote"> Neubauer, ib.,.</i> que l'on a entendu dire: " Moi un tel, fils d'un tel, suis mordu par un serpent, et je meurs. " Arrivé près du cadavre, les habitants ne le reconnurent plus; et pourtant il fut permis à sa veuve de se remarier (par suite de l'audition de la voix en l'air).
+R. aqiba dit: lorsque je suis descendu à Nehardea pour rendre l'année embolismique, j'ai reçu, la visite de Néhémie habitant de Bet-Delia, qui me raconta avoir entendu exprimer l'interdiction à une femme de se remarier en Palestine, lorsque le décès de son mari est attesté par un seul témoin; c'est l'avis des docteurs, contraire à celui de R. Juda b. Bava seul. Je lui ai ajouté que cet avis est exact. Il reprit alors et m'invita à leur dire en son nom: " Vous savez que cette province est infestée par des troupes de guerre (dangereuses); j'ai appris, par tradition de R. Gamliel l'ancien, qu'il est permis d'épouser une femme sur l'avis du décès de son mari énoncé par un seul témoin. " Lorsqu'à mon tour je suis venu exposer son dire devant R. Gamliel, il s'est réjoui de mes paroles, et m'a dit qu'il est heureux de voir confirmé l'avis de R. Juda b. Bava. Sur ces entrefaites, R. Gamliel se souvint qu'il y avait eu des massacres à Thel-Arza<sup class="footnote-marker">6</sup><i class="footnote"> Littéralement: la colline aux cèdres.</i>; après quoi, R. Gamliel l'ancien autorisa les veuves à se remarier, sur l'assertion du décès par un seul témoin. Depuis lors, il a été décidé qu'un seul témoignage annonçant le décès du mari suffit pour permettre à une veuve de se remarier, ou l'attestation d'un seul témoin qui l'avait appris d'un autre, ou d'un esclave, ou d'une femme, ou d'une servante. R. Eléazar et R. Yoshoua ne permettent pas à la veuve de se remarier sur l'avis d'un seul témoin. R. aqiba n'admet pas non plus comme valable l'attestation faite d'après l'avis d'une femme, ou d'un esclave, ou d'une servante, ou de proches parents. On lui répliqua: Il est arrivé à des lévites de se rendre à Çoar, la ville des Palmiers; et comme l'un d'eux tomba malade en route, on l'apporta dans une auberge (fondouq); à leur retour, ils demandèrent après leur compagnon à l'aubergiste, qui leur répondit qu'après le décès de cet homme elle l'avait fait enterrer. A la suite de quoi, sa veuve fut autorisée à se remarier. Or, fit-on observer (aux préopinants), est-ce qu'une femme ou fille de cohen ne serait pas aussi digne de foi qu'une aubergiste? -Non, répliqua-t-il, l'assertion de cette dernière sera aussi digne de foi que celle de l'aubergiste, lorsqu'une veuve pourra (comme celle-ci) apporter aux réclamants le bâton de voyage du défunt, son sac, et jusqu'au livre de Loi qu'il avait eu en main.
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@@ -0,0 +1,184 @@
+Mishnah Yevamot
+משנה יבמות
+Mischnajot mit deutscher Übersetzung und Erklärung. Berlin 1887-1933 [de]
+https://www.talmud.de/tlmd/die-deutsche-mischna-uebersetzung
+
+Mishnah Yevamot
+
+
+
+Chapter 1
+
+Fünfzehn Frauen<sup class="footnote-marker">1</sup><i class="footnote"> Die mit dem Bruder ihres kinderlos verstorbenen Mannes derart verwandt sind, dass er (bei Todesstrafe) keine von ihnen heiraten darf.</i> befreien<sup class="footnote-marker">2</sup><i class="footnote"> Da ihnen selbst die Leviratsehe mit diesem Schwager verboten ist. Dies wird in Jeb. 3b mittelst der Norm der „Wort- und Begriffsanalogie“ (<span dir="rtl">גזרה שוה</span>) aus den Worten <span dir="rtl">עליה</span> in Lev. 18,18 und Deut. 25,5 abgeleitet, wonach die allgemeine Vorschrift, dass der Levir die Witwe seines kinderlos verstorbenen Bruders ehelichen solle (Deut. 25, 5), in dem Sinne beschränkt wird, dass diese Ehe nicht stattfinden darf, wenn die Witwe die Schwester der Frau des überlebenden Bruders ist. Dasselbe ist der Fall, wenn überhaupt der Levir mit der Witwe blutsverwandt ist.</i> ihre Nebenfrauen<sup class="footnote-marker">3</sup><i class="footnote"> D. h. die Frauen, die ihr Mann neben ihnen noch hatte, die aber sonst in keiner verwandtschaftlichen Beziehung zu dem Bruder ihres Mannes standen. Wenn der verstorbene Bruder zwei Frauen hinterlassen, von denen die eine dem überlebenden Bruder zur Ehe verboten ist, so fällt für diesen überhaupt die Pflicht der Leviratsehe gegenüber dem Hause seines verstorbenen Bruders fort, und er darf auch dessen Nebenfrauen nicht heiraten, was Jeb. 3b aus <span dir="rtl">לצרר</span>, Lev. 18, 18 abgeleitet wird. — Allgemein sei hier noch bemerkt: Jede wegen Blutsverwandtschaft bei Strafe der Ausrottung zur Ehe verbotene Frau heisst mit Bezug auf den Blutsverwandten <span dir="rtl">ערוה</span>. Die Nebenfrau einer solchen zur Ehe verbotenen Frau heisst <span dir="rtl">צרת ערוה</span>. Vgl. auch die folgende Mischna.</i> und die Nebenfrauen ihrer Nebenfrauen<sup class="footnote-marker">4</sup><i class="footnote"> S. das Beispiel im zweiten Satz der folgenden Mischna.</i> von der Chaliza<sup class="footnote-marker">5</sup><i class="footnote"> Entschuhungs-Act, Deut. 25, 7 ff.</i> und der Leviratsehe<sup class="footnote-marker">6</sup><i class="footnote"> Deut. 25, 5.</i> bis ins Unendliche;<sup class="footnote-marker">6a</sup><i class="footnote"> Vgl. Note 39.</i> und zwar sind dies folgende: Seine<sup class="footnote-marker">7</sup><i class="footnote"> Des überlebenden Bruders.</i> Tochter,<sup class="footnote-marker">8</sup><i class="footnote"> Die er ausserehelich gezeugt hat. Das Verbot, diese zu ehelichen, wird durch <span dir="rtl">ק״ו</span> (Schluss a minori ad majus, vom Leichtern auf das Schwerere) von <span dir="rtl">ובת בתך</span>, Lev. 18, 10 (wo die Tochter seines unehelichen Kindes gemeint ist) abgeleitet; vgl. Jeb. 97a. Die eheliche Tochter ist in <span dir="rtl">בת אשתו</span>, dem vierten Falle dieser Mischna, einbegriffen. Ebenso ist die Tochter seiner ehelichen Tochter in <span dir="rtl">בת בתה</span>, dem sechsten Falle dieser Mischna, einbegriffen u. s. w.</i> die Tochter seiner Tochter,<sup class="footnote-marker">9</sup><i class="footnote"> D. h. seiner unehelichen Tochter.</i> die Tochter seines Sohnes;<sup class="footnote-marker">10</sup><i class="footnote"> D. h. seines unehelichen Sohnes.</i> die Tochter seiner Frau,<sup class="footnote-marker">11</sup><i class="footnote"> Seine Stieftochter.</i> die Tochter ihres Sohnes,<sup class="footnote-marker">12</sup><i class="footnote"> Die Tochter seines Stiefsohnes.</i> die Tochter ihrer Tochter;<sup class="footnote-marker">13</sup><i class="footnote"> Die Tochter seiner Stieftochter. Die drei letztgenannten Frauen sind durch Lev. 18,17 zur Ehe verboten.</i> seine Schwiegermutter,<sup class="footnote-marker">14</sup><i class="footnote"> Wenn z. B. Ruben die (verwitwete) Schwiegermutter seines Bruders Simon geheiratet hatte und dann kinderlos gestorben ist, so darf Simon an dieser seiner Schwägerin als an seiner Schwiegermutter die Leviratsehe nicht vollziehen, nach Lev. 18, 17 und 20, 14. So Raschi z. St. Wir könnten auch den Fall setzen, dass Simon die Tochter seines Bruders Ruben geheiratet, diese aber später durch den Tod verloren hat. Wenn nun Ruben stirbt, so darf Simon an dessen Witwe als an seiner Schwiegermutter die Leviratsehe nicht vollziehen, da man die Schwiegermutter auch nach dem Tode seiner Frau nicht heiraten darf, vgl. Sanh. IX, 1 und Note 1 das. Allein nach Raschi Sanh. 76b s. v. <span dir="rtl">ר״ע</span> übertritt man in diesem Falle nur das Verbot Deut. 27, 23, wird aber nicht mit himmlischer Ausrottung bestraft. (Vgl. auch Magg. Mischne zu Maim. Hilch. Issure Biah II, 7).</i> die Mutter seiner Schwiegermutter,<sup class="footnote-marker">14a</sup><i class="footnote"> Die Grossmutter seiner Frau mütterlicherseits.</i> die Mutter seines Schwiegervaters;<sup class="footnote-marker">14b</sup><i class="footnote"> Die Grossmutter seiner Frau väterlicherseits.</i> seine Schwester mütterlicherseits,<sup class="footnote-marker">15</sup><i class="footnote"> Die seinen Bruder väterlicherseits geheiratet hatte, der nun kinderlos gestorben ist. Das Verbot folgt aus Lev. 18, 9. Das Gebot der Leviratsehe hat nur bei den Söhnen eines Vaters statt, die auch <span dir="rtl">מיוחדים בנחלה</span> im Erbrecht verbunden sind, was Jeb. 17b aus <span dir="rtl">אחים יחדו</span> Deut. 25, 5 abgeleitet wird.</i> die Schwester seiner Mutter,<sup class="footnote-marker">16</sup><i class="footnote"> S. vorige Note. Das Verbot folgt aus Lev. 18, 13.</i> die Schwester seiner Frau,<sup class="footnote-marker">17</sup><i class="footnote"> Lev. 18, 18.</i> die Frau seines Bruders mütterlicherseits,<sup class="footnote-marker">18</sup><i class="footnote"> Z. B. Simons Stiefbruder war mit Rahel verheiratet. Nach dessen Tode heiratete sie Ruben, den (richtigen) Bruder Simons, der nun kinderlos gestorben ist. In diesem Falle darf Simon an Rahel nicht die Leviratsehe vollziehen, weil sie ihm als Frau des Stiefbruders nach Lev. 18, 16 zur Ehe verboten war; unter <span dir="rtl">אחיך</span> in diesem Verse ist nach Jeb. 55a auch der Halbbruder zu verstehen.</i> die Frau seines Bruders, der nicht mit ihm gleichzeitig gelebt hat,<sup class="footnote-marker">19</sup><i class="footnote"> S. Jeb. II, 1.</i> seine Schwiegertochter<sup class="footnote-marker">20</sup><i class="footnote"> Die nach dem Tode ihres Mannes, der ein Sohn Simons war, Ruben, den Bruder Simons, geheiratet hat, der nun kinderlos gestorben ist. Das Ehelichen der Schwiegertocher ist aber dem Schwiegervater nach Lev. 18, 14 und 29 bei Strafe der Ausrottung verboten.</i> — alle diese befreien ihre Nebenfrauen und die Nebenfrauen ihrer Nebenfrauen von der Chaliza und der Leviratsehe bis ins Unendliche. Sind sie<sup class="footnote-marker">21</sup><i class="footnote"> Die genannten 15 Frauen.</i> aber gestorben,<sup class="footnote-marker">22</sup><i class="footnote"> Vor dem Tode ihres Gatten, so dass die Leviratsehe nicht erfolgen konnte; vgl. folgende Mischna.</i> oder haben ihre Weigerung erklärt,<sup class="footnote-marker">23</sup><i class="footnote"> Z. B. Simon hat seine minderjährige Tochter Rahel an Dan, der mit ihm nicht verwandt ist, verheiratet; sie wird dann, noch als Minderjährige, von diesem Manne geschieden. Durch das Verheiraten seitens des Vaters verliert dieser das fernere Recht an seiner Tochter, so dass sie, wenn geschieden oder verwitwet, <span dir="rtl">יתומה בחיי האב</span>, „eine Waise bei Lebzeiten des Vaters“ genannt wird. Wenn sie nun als Minderjährige Ruben, den Bruder ihres Vaters, heiratet, so genügt, um diese Ehe, die nur rabbinisch giltig ist, aufzulösen, eine Erklärung vor Zeugen, dass sie sich weigert (<span dir="rtl">מאן</span>) die Ehe fortzusetzen. (Vgl. Jeb. XIII, 1). Hat sie diese Erklärung abgegeben, so sind ihre Nebenfrauen dem Simon zur Ehe erlaubt, da bei ihr eine Verpflichtung zur Leviratsehe nicht eintrat.</i> oder sind geschieden,<sup class="footnote-marker">24</sup><i class="footnote"> Von ihrem (letzten) Gatten (Ruben, dem Bruder des Simon). Da in diesem Falle die Pflicht der Leviratsehe fortfällt, ist die Nebenfrau dem Ruben zur Ehe gestattet.</i> oder als unfruchtbar<sup class="footnote-marker">25</sup><i class="footnote"> <span dir="rtl">אילונית</span> (von <span dir="rtl">איל</span> = Widder), widderähnlich, zum Gebären unfähig; so erklärt es auch der Talmud Ketub. 11a mit <span dir="rtl">דוכרנית</span> = einem Manne ähnlich. Die Merkmale einer solchen sind Jeb. 80b aufgezählt.</i> befunden,<sup class="footnote-marker">26</sup><i class="footnote"> Da nach Jeb. VIII, 5 bei der Unfruchtbaren das Gebot der Leviratsehe nicht in Kraft tritt, darf ihr Schwager ihre Nebenfrau heiraten.</i> so sind ihre Nebenfrauen (zur Leviratsehe) erlaubt. Bei seiner Schwiegermutter, der Mutter seiner Schwiegermutter und der Mutter seines Schwiegervaters kann man jedoch nicht sagen, dass sie als unfruchtbar befunden worden<sup class="footnote-marker">27</sup><i class="footnote"> Da sie ja geboren hatten, bevor sie die letzte Ehe (mit Ruben) eingingen.</i> oder ihre Weigerung erklärt haben.<sup class="footnote-marker">28</sup><i class="footnote"> Da die Weigerungs-Erklärung nur bei Minderjährigen die Ehe auflöst, die genannten drei Frauen aber erwachsen sind. Diese Mischna vertritt die Ansicht des R. Jehuda, Jeb. XI, 1. Nach der recipierten Halacha jedoch (Maim. Hil. Iss. Biah II, 13, Eben haëser Cap. 15, § 5) darf der Sohn die Frau heiraten, der sein Vater ausserehelich (mit Anwendung von Gewalt oder Überredung) beigewohnt hat. Somit ergiebt sich noch ein 16. Fall: Wenn Ruben, ein Bruder väterlicherseits des Simon, dessen Mutter geheiratet, die der Vater vergewaltigt hatte, und dann kinderlos gestorben ist, so darf Simon weder an seiner Mutter noch an deren Nebenfrauen die Leviratsehe vollziehen.</i>
+Was heisst: „sie<sup class="footnote-marker">29</sup><i class="footnote"> Die 15 in der vorigen Mischna genannten Frauen.</i> befreien ihre Nebenfrauen?“<sup class="footnote-marker">30</sup><i class="footnote"> S. den Anfang der ersten Mischna.</i> War (z. B.) seine<sup class="footnote-marker">31</sup><i class="footnote"> Des überlebenden Bruders (Simon).</i> Tochter oder eine von diesen<sup class="footnote-marker">31a</sup><i class="footnote"> In der ersten Mischna genannten.</i> wegen Blutsverwandtschaft ihm (zur Ehe) verbotenen Frauen mit seinem Bruder verheiratet, der noch eine andre Frau hatte und nun gestorben ist:<sup class="footnote-marker">32</sup><i class="footnote"> Mit Hinterlassung nur dieses einen Bruders.</i> dann ist wie seine Tochter<sup class="footnote-marker">33</sup><i class="footnote"> S. oben Note 2.</i> auch deren Nebenfrau (von der Leviratsehe) frei.<sup class="footnote-marker">34</sup><i class="footnote"> S. oben Note 3.</i> Ging die Nebenfrau seiner<sup class="footnote-marker">31</sup><i class="footnote"> Des überlebenden Bruders (Simon).</i> Tochter hin und heiratete dessen zweiten Bruder,<sup class="footnote-marker">35</sup><i class="footnote"> Ist ein zweiter überlebender Bruder (Levi) vorhanden, so darf er an einer der Frauen des verstorbenen Bruders (Ruhen) die Leviratsehe vollziehen, da er ursprünglich zu diesen Frauen in keiner verwandtschaftlichen Beziehung gestanden. Im Falle der Mischna vollzog er nun die Leviratsehe an der Nebenfrau seiner Nichte (seiner Schwägerin).</i> der noch eine andre Frau hatte, und darauf starb dieser:<sup class="footnote-marker">36</sup><i class="footnote"> Ohne Kinder zu hinterlassen, so dass Simon als einziger Bruder zur Leviratsehe verpflichtet wäre.</i> dann ist wie die Nebenfrau seiner Tochter auch die Nebenfrau deren Nebenfrau (von der Leviratsehe) frei,<sup class="footnote-marker">37</sup><i class="footnote"> Da Simon die Nebenfrau seiner Tochter aus der Ehe mit Ruben nicht heiraten darf, so ist ihm auch deren Nebenfrau aus der Ehe mit Levi verboten; vgl. oben Note 3.</i> selbst wenn es hundert<sup class="footnote-marker">38</sup><i class="footnote"> Brüder.</i> sind.<sup class="footnote-marker">39</sup><i class="footnote"> Ist z. B. ein dritter überlebender Bruder (Juda) vorhanden, so darf er an einer der Frauen des verstorbenen Bruders (Levi) die Leviratsehe vollziehen. Stirbt er nun kinderlos mit Hinterlassung noch einer anderen Frau, so darf Simon als Levir keine von diesen heiraten; vgl. oben Note 3.</i> Was heisst: „sind sie<sup class="footnote-marker">29</sup><i class="footnote"> Die 15 in der vorigen Mischna genannten Frauen.</i> gestorben, so sind ihre Nebenfrauen (zur Leviratsehe) erlaubt?“<sup class="footnote-marker">40</sup><i class="footnote"> S. den zweiten Teil der ersten Mischna.</i> War (z. B.) seine<sup class="footnote-marker">31</sup><i class="footnote"> Des überlebenden Bruders (Simon).</i> Tochter oder eine von diesen<sup class="footnote-marker">31a</sup><i class="footnote"> In der ersten Mischna genannten.</i> wegen Blutsverwandtschaft ihm (zur Ehe) verbotenen Frauen mit seinem Bruder verheiratet, der noch eine andre Frau hatte, und es stirbt seine Tochter oder sie wird geschieden<sup class="footnote-marker">41</sup><i class="footnote"> Oder sie erklärt ihre Weigerung oder sie ist unfruchtbar.</i>, und nachher stirbt sein Bruder: so ist deren Nebenfrau (zur Leviratsehe) erlaubt.<sup class="footnote-marker">42</sup><i class="footnote"> Weil sie in dem Momente, da für den überlebenden Bruder die Pflicht der Leviratsehe eintritt, d. h. da ihr Gatte stirbt, nicht <span dir="rtl">צרת ערוה</span>, die Nebenfrau einer dem Levir zur Ehe verbotenen Frau, in unserem Falle Nebenfrau seiner Tochter ist.</i> War sie<sup class="footnote-marker">43</sup><i class="footnote"> Die Gattin des verstorbenen und die Tochter des überlebenden Bruders.</i> zur Weigerung berechtigt,<sup class="footnote-marker">44</sup><i class="footnote"> Wenn sie noch minderjährig war, vgl. Note 28.</i> hat jedoch diese Erklärung nicht abgegeben,<sup class="footnote-marker">45</sup><i class="footnote"> Und ihr Mann ist gestorben.</i> so muss ihre Nebenfrau die Chaliza vollziehen,<sup class="footnote-marker">46</sup><i class="footnote"> Da die Ehe der Minderjährigen nur rabbinisch giltig ist, also (nach der Thora) für die Nebenfrau die Pflicht zur Leviratsehe vorliegt, so muss diese wenigstens Chaliza vollziehen, um sich anderweitig verheiraten zu können.</i> darf aber den Schwager nicht heiraten.<sup class="footnote-marker">47</sup><i class="footnote"> Weil die Ehe der Minderjährigen (rabbinisch) giltig ist, könnte es sonst scheinen, als ob die <span dir="rtl">צרת הבת</span>, die Nebenfrau seiner Tochter in diesem Falle zur Leviratsehe erlaubt wäre.</i>
+Bei sechs Frauen, die (dem Manne) wegen Blutsverwandtschaft zur Ehe verboten sind, ist das Gesetz noch strenger als bei jenen,<sup class="footnote-marker">48</sup><i class="footnote"> Die in der ersten Mischna aufgezählt sind.</i> indem sie nur Andre<sup class="footnote-marker">49</sup><i class="footnote"> Und nicht dessen Bruder väterlicherseits.</i> heiraten dürfen, und deshalb sind ihre Nebenfrauen (zur Ehe) erlaubt:<sup class="footnote-marker">50</sup><i class="footnote"> Wenn ihre Gatten gestorben sind, dürfen ihre Nebenfrauen diesen Mann, dem die Frauen zur Ehe verboten waren, heiraten, weil das Gebot der Leviratsehe nur bei Brüdern (Söhnen eines Vaters) statt hat (vgl. oben Note 15), und somit das Verbot von <span dir="rtl">צרת ערוה</span> nur diese betrifft. Selbst wenn der Bruder (Ruben) jenes Mannes (Simon) widerrechtlich die verbotene Ehe mit einer dieser 6 Frauen (z. B. mit dessen Mutter) eingegangen und dann kinderlos gestorben ist, dürfen dessen Nebenfrauen dennoch jenen (Simon) heiraten, da diese Ehe gesetzlich ungiltig war (<span dir="rtl">אין קידושין תופסין </span>) und daher nicht von <span dir="rtl">צרת ערוה</span> die Rede sein kann.</i> seine Mutter,<sup class="footnote-marker">51</sup><i class="footnote"> Lev. 18, 7. Auch diese Mischna vertritt die Ansicht des R. Jehuda, Jeb. XI, 1, wonach unter keinen Umständen der Sohn die Frau seines Vaters heiraten darf. Vgl. jedoch oben Note 28.</i> die Frau seines Vaters,<sup class="footnote-marker">52</sup><i class="footnote"> Lev. 18, 8.</i> die Schwester seines Vaters,<sup class="footnote-marker">53</sup><i class="footnote"> Lev. 18, 12.</i> seine Schwester väterlicherseits,<sup class="footnote-marker">54</sup><i class="footnote"> Lev. 18, 9.</i> die Frau seines Vaterbruders<sup class="footnote-marker">55</sup><i class="footnote"> Lev. 18, 14.</i> und die Frau seines Bruders väterlicherseits.<sup class="footnote-marker">56</sup><i class="footnote"> Der beim Tode Kinder hinterlassen. Wenn dann dessen Frau einen zweiten Mann geheiratet und auch diesen durch den Tod verloren hat, so darf ihre Nebenfrau den Bruder ihres ersten Gatten heiraten.</i>
+Bet-Schammai<sup class="footnote-marker">57</sup><i class="footnote"> Vgl. Edujot IV, 8.</i> erlaubt die Nebenfrauen<sup class="footnote-marker">58</sup><i class="footnote"> Der in der ersten Mischna aufgezählten 15 Frauen.</i> den Brüdern (zur Leviratsehe);<sup class="footnote-marker">59</sup><i class="footnote"> Obgleich die Nebenfrauen <span dir="rtl">צרות ערוה</span> sind (vgl. oben Note 3). Die Deutung des Wortes <span dir="rtl">לצרר</span> (s. das.) ist für ihn nicht massgebend.</i> Bet-Hillel aber verbietet es.<sup class="footnote-marker">60</sup><i class="footnote"> Bei Strafe der Ausrottung.</i> Haben sie<sup class="footnote-marker">61</sup><i class="footnote"> Die Nebenfrauen.</i> die Chaliza vollzogen,<sup class="footnote-marker">62</sup><i class="footnote"> Um von der Leviratsehe befreit zu werden.</i> so erklärt sie Bet-Schammai für ungeeignet, einen Priester zu heiraten;<sup class="footnote-marker">63</sup><i class="footnote"> Da die Chaluza (nach den Rabbinen) keinen Priester heiraten darf (vgl. Jeb. II, Note 35).</i> Bet-Hillel aber erklärt sie für geeignet.<sup class="footnote-marker">64</sup><i class="footnote"> Da die Leviratsehe verboten war, ist die Chaliza überflüssig und wird als nicht geschehen betrachtet.</i> Ist an ihnen<sup class="footnote-marker">61</sup><i class="footnote"> Die Nebenfrauen.</i> die Leviratsehe vollzogen,<sup class="footnote-marker">65</sup><i class="footnote"> Nachdem sie wieder Witwen wurden.</i> so erklärt sie Bet-Schammai für geeignet (zur Priesterehe),<sup class="footnote-marker">66</sup><i class="footnote"> Denn die Leviratsehe war nach der Ansicht des Bet-Schammai erlaubt.</i> Bet - Hillel aber für ungeeignet.<sup class="footnote-marker">67</sup><i class="footnote"> Die Leviratsehe, die nach der Ansicht des Bet Hillel bei Todesstrafe verboten war, stempelt die Frau zu einer Buhlerin (<span dir="rtl">זונה</span>), die nach Lev. 21, 7 einem Priester zur Ehe verboten ist.</i> Obgleich die Einen (Manches verbieten, was die Andren erlauben,) Manche für ungeeignet (zur Ehe) erklären, die die Andren für geeignet halten, trug dennoch das Haus Schammai’s<sup class="footnote-marker">68</sup><i class="footnote"> Die Männer aus der Schule Schammais.</i> kein Bedenken, Frauen aus dem Hause Hillels<sup class="footnote-marker">69</sup><i class="footnote"> Die Töchter der Anhänger Hillels.</i> zu heiraten, und das Haus Hillels (trug kein Bedenken), Frauen aus dem Hause Schammai’s zu heiraten.<sup class="footnote-marker">70</sup><i class="footnote"> „Obgleich die Kinder aus den Ehen, die nach Bet-Hillel bei Strafe der Ausrottung verboten sind, von ihnen als <span dir="rtl">ממזרות</span> (Jeb. IV, 13) nicht geheiratet werden dürften, so haben sie dennoch die eheliche Verbindung mit den Töchtern der Schammaiten nicht gescheut, weil sie sich darauf verlassen konnten, dass die Schammaiten ihnen im betreffenden Falle mitteilen werden, dass nach der Ansicht von Bet-Hillel die Ehe verboten sei.“ (Vgl. Edujot IV, 8, Note 75).</i> Auch hinsichtlich alles Reinen und Unreinen, das die Einen für rein, die Andren aber für unrein erklärten, trugen die Einen kein Bedenken, die Geräte der Andren zur Bereitung von Reinem zu gebrauchen.<sup class="footnote-marker">71</sup><i class="footnote"> Weil die Einen den Andren mitteilten, was nach der Ansicht der letzteren unrein sei.</i>
+
+Chapter 2
+
+Wie ist zu verstehen: „Die Frau seines<sup class="footnote-marker">1</sup><i class="footnote"> Des Überlebenden.</i> Bruders, der nicht mit ihm gleichzeitig gelebt hat?“<sup class="footnote-marker">1a</sup><i class="footnote"> Die nach Jeb. I, 1 ihre Nebenfrau von Leviratsehe und Chaliza befreit.</i> Wenn von zwei<sup class="footnote-marker">2</sup><i class="footnote"> Verheirateten.</i> Brüdern einer stirbt<sup class="footnote-marker">3</sup><i class="footnote"> Ohne Kinder zu hinterlassen.</i> und ihnen dann noch ein Bruder geboren wird, darauf der zweite (Bruder) an der Frau seines (ersten) Bruders die Leviratsehe vollzieht und stirbt:<sup class="footnote-marker">3</sup><i class="footnote"> Ohne Kinder zu hinterlassen.</i> so ist die erste<sup class="footnote-marker">4</sup><i class="footnote"> Die zuerst mit dem ersten, dann mit dem zweiten Bruder verheiratet war.</i> frei (von der Leviratsehe-Pflicht) als Frau seines Bruders, der nicht mit ihm gleichzeitig gelebt hat,<sup class="footnote-marker">5</sup><i class="footnote"> Nach Deut. 25, 5 (<span dir="rtl">כי ישבו אחים</span>) muss der Bruder, der die Leviratsehe an der Frau des verstorbenen Bruders zu vollziehen hat, mit diesem „gleichzeitig auf Erden gewesen sein.“ (Jeb. 17b sind bei der Begründung dieses Gesetzes nur die drei Wort <span dir="rtl">כי ישבו אחים</span> zu lesen, während aus <span dir="rtl">יחדו</span> ein andres Gesetz abgeleitet wird, vgl. Jeb. I, Note 15. Im Sifré § 228 sowie im Alfes z. St. findet sich auch die richtige Lesart.) Dadurch aber, dass der erste Bruder starb, bevor der dritte geboren wurde, ist diesem die Frau des Ersteren (bei Strafe der Ausrottung) für immer zur Ehe verboten, obgleich in diesem Falle für den dritten Bruder die Pflicht zur Leviratsehe (mit der Frau des Ersteren) erst mit dem Tode des zweiten Bruders eintritt, mit dem er wohl gleichzeitig gelebt hat.</i> und die zweite<sup class="footnote-marker">5a</sup><i class="footnote"> Die ursprünglich mit dem zweiten Bruder verheiratet war.</i> als deren Nebenfrau.<sup class="footnote-marker">6</sup><i class="footnote"> Sie ist <span dir="rtl">צרת ערוה</span>, vgl. Jeb. I, Note 3.</i> Hält er<sup class="footnote-marker">7</sup><i class="footnote"> Der zweite Bruder.</i> nur die „Heirats-Ansprache“<sup class="footnote-marker">8</sup><i class="footnote"> <span dir="rtl">מאמר</span> eig. Spruch, Ansprache. „Darunter versteht man die nach Bet-Hillel nur rabbinisch giltige Antrauung der zur Leviratsehe verpflichteten Schwägerin durch einen Wertgegenstand, den der Levir ihr überreicht, indem er dabei, wie bei sonstigen Trauungen, die Formel <span dir="rtl">הרי את מקודשת לי וכו׳</span> spricht. <span dir="rtl">מאמר</span> (Spruch) heisst diese Antrauung im Gegensatz zu der in der Thora erwähnten Beiwohnung (<span dir="rtl">יבא עליה</span>, Deut. 25, 5), welche (ebenso wie die Chaliza) <span dir="rtl">מעשה</span>, Tat genannt wird (Jeb. IV, 9) und die Leviratsehe vollendet.“ S. Edujot IV, Note 79.</i> an sie<sup class="footnote-marker">8a</sup><i class="footnote"> Die Frau des ersten Bruders.</i> und stirbt darauf,<sup class="footnote-marker">9</sup><i class="footnote"> Ohne ihr beigewohnt zu haben, sodass die Leviratsehe nach der Thora noch nicht vollendet ist.</i> so muss die zweite die Chaliza vollziehen,<sup class="footnote-marker">10</sup><i class="footnote"> Da der Levir sich die Schwägerin nach der Thora durch Maamar nicht vollständig angeeignet hat, so ist die zweite Frau nicht in dem Grade <span dir="rtl">צרת ערוה</span>, dass sie ohne weiteres sich verheiraten könnte.</i> darf aber den Schwager nicht heiraten.<sup class="footnote-marker">11</sup><i class="footnote"> Weil sie wenigstens nach den Rabbinen, die eine Ehe durch Maamar für giltig erklären, als <span dir="rtl">צרת ערוה</span> erscheint; in allen Fällen aber, wo die Ehe keine vollgilltige ist, muss die Witwe Chaliza vollziehen, darf jedoch den Levir nicht heiraten.</i>
+Wenn von zwei Brüdern einer stirbt,<sup class="footnote-marker">3</sup><i class="footnote"> D. h. die Frauen, die ihr Mann neben ihnen noch hatte, die aber sonst in keiner verwandtschaftlichen Beziehung zu dem Bruder ihres Mannes standen. Wenn der verstorbene Bruder zwei Frauen hinterlassen, von denen die eine dem überlebenden Bruder zur Ehe verboten ist, so fällt für diesen überhaupt die Pflicht der Leviratsehe gegenüber dem Hause seines verstorbenen Bruders fort, und er darf auch dessen Nebenfrauen nicht heiraten, was Jeb. 3b aus <span dir="rtl">לצרר</span>, Lev. 18, 18 abgeleitet wird. — Allgemein sei hier noch bemerkt: Jede wegen Blutsverwandtschaft bei Strafe der Ausrottung zur Ehe verbotene Frau heisst mit Bezug auf den Blutsverwandten <span dir="rtl">ערוה</span>. Die Nebenfrau einer solchen zur Ehe verbotenen Frau heisst <span dir="rtl">צרת ערוה</span>. Vgl. auch die folgende Mischna.</i> der zweite an der Frau seines Bruders die Leviratsehe vollzieht, dann ihnen noch ein Bruder geboren wird<sup class="footnote-marker">12</sup><i class="footnote"> Dem also die Pflicht zur Leviratsehe gegenüber der Frau des ersten Bruders niemals oblag.</i> und jener<sup class="footnote-marker">13</sup><i class="footnote"> Der zweite, der die Leviratsehe vollzogen.</i> stirbt:<sup class="footnote-marker">3</sup><i class="footnote"> Ohne Kinder zu hinterlassen.</i> so ist die erste<sup class="footnote-marker">4</sup><i class="footnote"> Die zuerst mit dem ersten, dann mit dem zweiten Bruder verheiratet war.</i> frei (von der Leviratsehe-Pflicht) als Frau seines Bruders, der nicht mit ihm gleichzeitig gelebt hat,<sup class="footnote-marker">5</sup><i class="footnote"> Nach Deut. 25, 5 (<span dir="rtl">כי ישבו אחים</span>) muss der Bruder, der die Leviratsehe an der Frau des verstorbenen Bruders zu vollziehen hat, mit diesem „gleichzeitig auf Erden gewesen sein.“ (Jeb. 17b sind bei der Begründung dieses Gesetzes nur die drei Wort <span dir="rtl">כי ישבו אחים</span> zu lesen, während aus <span dir="rtl">יחדו</span> ein andres Gesetz abgeleitet wird, vgl. Jeb. I, Note 15. Im Sifré § 228 sowie im Alfes z. St. findet sich auch die richtige Lesart.) Dadurch aber, dass der erste Bruder starb, bevor der dritte geboren wurde, ist diesem die Frau des Ersteren (bei Strafe der Ausrottung) für immer zur Ehe verboten, obgleich in diesem Falle für den dritten Bruder die Pflicht zur Leviratsehe (mit der Frau des Ersteren) erst mit dem Tode des zweiten Bruders eintritt, mit dem er wohl gleichzeitig gelebt hat.</i> und die zweite<sup class="footnote-marker">5a</sup><i class="footnote"> Die ursprünglich mit dem zweiten Bruder verheiratet war.</i> als deren Nebenfrau.<sup class="footnote-marker">6</sup><i class="footnote"> Sie ist <span dir="rtl">צרת ערוה</span>, vgl. Jeb. I, Note 3.</i> Hält er<sup class="footnote-marker">7</sup><i class="footnote"> Der zweite Bruder.</i> nur die „Heirats-Ansprache“<sup class="footnote-marker">8</sup><i class="footnote"> <span dir="rtl">מאמר</span> eig. Spruch, Ansprache. „Darunter versteht man die nach Bet-Hillel nur rabbinisch giltige Antrauung der zur Leviratsehe verpflichteten Schwägerin durch einen Wertgegenstand, den der Levir ihr überreicht, indem er dabei, wie bei sonstigen Trauungen, die Formel <span dir="rtl">הרי את מקודשת לי וכו׳</span> spricht. <span dir="rtl">מאמר</span> (Spruch) heisst diese Antrauung im Gegensatz zu der in der Thora erwähnten Beiwohnung (<span dir="rtl">יבא עליה</span>, Deut. 25, 5), welche (ebenso wie die Chaliza) <span dir="rtl">מעשה</span>, Tat genannt wird (Jeb. IV, 9) und die Leviratsehe vollendet.“ S. Edujot IV, Note 79.</i> an sie<sup class="footnote-marker">8a</sup><i class="footnote"> Die Frau des ersten Bruders.</i> und stirbt darauf,<sup class="footnote-marker">9</sup><i class="footnote"> Ohne ihr beigewohnt zu haben, sodass die Leviratsehe nach der Thora noch nicht vollendet ist.</i> so muss die zweite die Chaliza vollziehen,<sup class="footnote-marker">10</sup><i class="footnote"> Da der Levir sich die Schwägerin nach der Thora durch Maamar nicht vollständig angeeignet hat, so ist die zweite Frau nicht in dem Grade <span dir="rtl">צרת ערוה</span>, dass sie ohne weiteres sich verheiraten könnte.</i> darf aber den Schwager nicht heiraten.<sup class="footnote-marker">11</sup><i class="footnote"> Weil sie wenigstens nach den Rabbinen, die eine Ehe durch Maamar für giltig erklären, als <span dir="rtl">צרת ערוה</span> erscheint; in allen Fällen aber, wo die Ehe keine vollgilltige ist, muss die Witwe Chaliza vollziehen, darf jedoch den Levir nicht heiraten.</i> R. Simon sagt: er darf<sup class="footnote-marker">14</sup><i class="footnote"> Im ersten Falle dieser Mischna, wenn nämlich der zweite die Leviratsehe vollzogen.</i> jede beliebige von beiden als Levir heiraten<sup class="footnote-marker">15</sup><i class="footnote"> Da er nach Vollzug der Leviratsehe der ersten geboren wurde, sodass er ihr gegenüber nie die Pflicht hatte, sie als Levir zu heiraten.</i> oder jeder beliebigen Chaliza erteilen.<sup class="footnote-marker">16</sup><i class="footnote"> <span dir="rtl">חלץ</span> = (den Schuh) ausziehen, zunächst von der Frau, Deut. 25, 9, später häufig vom Manne, der sie veranlasst, ihn zu entschuhen, den Chaliza-Act zu vollziehen, „Chaliza erteilen.“</i>
+Eine Regel haben sie<sup class="footnote-marker">17</sup><i class="footnote"> Die Weisen.</i> in Bezug auf die Schwägerin<sup class="footnote-marker">18</sup><i class="footnote"> Deren Mann kinderlos gestorben ist, sodass Leviratsehe oder Chaliza erfolgen muss.</i> gesagt: Jede, die wegen Blutsverwandtschaft (zur Ehe)<sup class="footnote-marker">19</sup><i class="footnote"> Für den Levir.</i> verboten ist,<sup class="footnote-marker">20</sup><i class="footnote"> Nach dem Gesetze der Thora; z. B. eine von den 15 in Jeb. I, 1 aufgezählten Frauen.</i> braucht nicht die Chaliza zu vollziehen und darf den Levir nicht heiraten<sup class="footnote-marker">21</sup><i class="footnote"> S. Jeb. I, Note 2 und 3. Dasselbe gilt auch für ihre Nebenfrauen, sowie für eine zum Gebären Unfähige (<span dir="rtl">אילונית</span>), die Frau eines von Natur Verstümmelten (<span dir="rtl">סרים חמה</span>, Jebamot VIII, 5) oder eines Zwitters (<span dir="rtl">אנדרוגינוס</span>, VIII, 6), eines Proselyten oder eines freigelassenen Sklaven (XI, 2).</i>; ist sie infolge einer (rabbinischen) Satzung<sup class="footnote-marker">22</sup><i class="footnote"> S. folgende Mischna.</i> oder wegen der Heiligkeit (des Standes)<sup class="footnote-marker">23</sup><i class="footnote"> Des Standes des Levir resp. des eigenen. S. folgende Mischna.</i> (zur Ehe) verboten, so muss sie die Chaliza vollziehen,<sup class="footnote-marker">24</sup><i class="footnote"> Da nach der Thora die Ehe giltig wäre, ist sie eigentlich durch die Pflicht der Leviratsehe an den Schwager gebunden (<span dir="rtl">זקוקה ליבם</span>) und daher nicht ohne weiteres für jedermann zur Ehe erlaubt.</i> darf aber den Levir nicht heiraten;<sup class="footnote-marker">25</sup><i class="footnote"> Weil zu befürchten ist, dass der Levir, wenn ihm die Leviratsehe gestattet wäre, ihr mehr als einmal beiwohnen würde, während ihm nur der erste Concubitus gesetzlich gestattet ist, um die Leviratsehe zu vollenden.</i> ist ihre<sup class="footnote-marker">26</sup><i class="footnote"> Der wegen Blutsverwandtschaft zur Ehe verbotenen Frau (<span dir="rtl">ערוה</span>).</i> Schwester (zugleich) ihre Schwägerin,<sup class="footnote-marker">27</sup><i class="footnote"> Wenn nämlich 2 Brüder 2 Schwestern geheiratet haben und dann kinderlos gestorben sind, die eine von diesen aber dem dritten (überlebenden) Bruder als <span dir="rtl">ערוה</span> z. B. als seine Schwiegermutter) verboten ist; vgl. Jeb. III, 3.</i> so darf sie die Chaliza vollziehen oder den Levir heiraten.<sup class="footnote-marker">28</sup><i class="footnote"> Da ihm deren Schwester (als <span dir="rtl">ערוה</span>) gegenüber die Pflicht zur Leviratsehe nicht oblag, heisst sie nicht <span dir="rtl">אחות זקוקתו</span> = die Schwester der Frau, mit der ihn die Pflicht der Leviratsehe verbindet, die (rabbinisch) wie die Schwester seiner Frau betrachtet wird; sie darf daher den Levir heiraten.</i>
+„Infolge einer Satzung<sup class="footnote-marker">29</sup><i class="footnote"> Nämlich der Pflicht (<span dir="rtl">מצוה</span>), auf die Worte der Weisen zu hören.</i> (zur Ehe) verboten“ heissen die zweiten Verwandtschafts-Grade, (die) nach der Bestimmung der Schriftgelehrten<sup class="footnote-marker">30</sup><i class="footnote"> <span dir="rtl">סופר</span> = γραμματεύς = Kenner der heiligen Schrift, vgl. Esra 6, 7, 11.</i> (zur Ehe verboten sind).<sup class="footnote-marker">31</sup><i class="footnote"> Das Verbot der Rabbinen erstreckt sich um einen Grad weiter, als das der Thora; z. B. das Verbot der Thora, die Mutter zu ehelichen, wird von den Rabbinen auch auf die Grossmutter ausgedehnt, u. s. w. Nach dem Talmud (Jeb. 21a) sind noch 20 Personen zur Ehe verboten: 1) Die Mutter des Vaters, 2) die Mutter der Mutter; 3) die Mutter des Grossvaters väterlicherseits, 4) die Mutter des Grossvaters mütterlicherseits, 5) die Gattin des Grossvaters väterlicherseits, 6) die Gattin des Grossvaters mütterlicherseits, 7) die Gattin des Bruders des Vaters mütterlicherseits, 8) die Gattin des Bruders der Mutter (väterlicher- und mütterlicherseits), 9) die Enkelin des Sohnes in weiblicher Linie, 10) die Enkelin der Tochter in weiblicher Linie, 11) die Enkelin des Sohnes in männlicher Linie, 12) die Enkelin der Tochter in männlicher Linie, 13) die Enkelin der Tochter seiner Frau in weiblicher Linie, 14) die Enkelin des Sohnes seiner Frau in männlicher Linie, 15) die Mutter der Grossmutter der Gattin in weiblicher Linie, 16) die Mutter der Grossmutter der Gattin in männlicher Linie, 17) die Mutter des Grossvaters der Gattin in weiblicher Linie, 18) die Mutter des Grossvaters der Gattin in männlicher Linie, 19) die Schwiegertochter des Sohnes, 20) die Schwiegertochter der Tochter. — In den Fällen 1 und 2 ist auch die Mutter der Mutter des Vaters (resp. der Mutter), sowie deren Mutter u. s. w. verboten; im Falle 5 auch die Gattin des Urgrossvaters väterlicherseits u. s. w.; im Falle 19 auch die Schwiegertochter des Enkels u. s. w. in männlicher Linie. In den übrigen Fällen bleibt das Verbot (nach Maimon. Hil. Ischut I, 6) nur auf die Genannten beschränkt, während es nach Eb. Haëser Cap. XV in den Fällen 9—18 sich auch auf alle folgenden Glieder der Ascendenz resp. der Descendenz erstreckt.</i> „Wegen Heiligkeit“ (des Standes)<sup class="footnote-marker">32</sup><i class="footnote"> Lev. 21, 6.</i> sind (zur Ehe) verboten: die Witwe dem Hohenpriester,<sup class="footnote-marker">33</sup><i class="footnote"> Lev. 21, 14. Wenn die Frau zuerst mit einem gemeinen Priester verheiratet war, der kinderlos starb, und der überlebende Bruder ein Hohepriester ist.</i> die Geschiedene<sup class="footnote-marker">34</sup><i class="footnote"> Die ein Priester gesetzwidrig (Lev. 21, 7) geheiratet hat.</i> und die Chaluza<sup class="footnote-marker">35</sup><i class="footnote"> Eine Frau, die durch Chaliza den Schwager von der Leviratsehe entbunden, und trotz des Verbotes der Rabbinen (die sie wie eine „Geschiedene“ betrachten) einen Priester geheiratet hat.</i> dem gemeinen Priester, der weibliche Bastard<sup class="footnote-marker">36</sup><i class="footnote"> Eine in Blutschande Gezeugte, s. Jeb. IV, 13; das Verbot Deut. 23, 3.</i> und die Nethina<sup class="footnote-marker">37</sup><i class="footnote"> <span dir="rtl">נתינים</span> werden die Nachkommen der Gibeoniten genannt, die Josua zu Tempelsklaven „bestimmt“ hatte (<span dir="rtl">ויתנם</span>, Jos. 9, 27). Die Verschwägerung mit ihnen ist nach Maimonides (Hil. Issure Biah XII, 22) von den Rabbinen, nach Tosaphot (Ketub. 29a s. v. <span dir="rtl">אלו</span>) durch Thoragesetz (Deut. 7, 3) verboten.</i> einem Israeliten, und die Tochter eines Israeliten einem Nathin und einem Bastard.
+Wenn jemand irgend einen Bruder<sup class="footnote-marker">38</sup><i class="footnote"> Selbst einen in Blutschande gezeugten (<span dir="rtl">ממזר</span>).</i> hat, so verpflichtet dieser die Frau seines Bruders zur Leviratsehe<sup class="footnote-marker">39</sup><i class="footnote"> Weil er (nach dem zweiten Satz dieser Mischna) von der Leviratsehe befreit, vermag er auch unter Umständen zu dieser zu verpflichten; Jeb. 22a.</i> und gilt als dessen Bruder in jeder Hinsicht,<sup class="footnote-marker">40</sup><i class="footnote"> Er beerbt ihn, wenn keine bevorrechtigten Erben da sind (Num. 27, 9), und, falls er Priester ist, darf (und muss) er sich an ihm (d. h. an seiner Leiche) verunreinigen (Lev. 21, 2).</i> ausser wenn er der Sohn einer Sklavin<sup class="footnote-marker">41</sup><i class="footnote"> Bei dieser gilt der Grundsatz <span dir="rtl">ולדה כמותה</span>, dass das Kind gesetzlich den Character der Mutter trägt, was Jeb. 33a aus <span dir="rtl">האשה וילדיה</span> Ex. 21, 4 abgeleitet wird. Der Sohn wird daher nicht als <span dir="rtl">בנו</span> (Sohn des Vaters) betrachtet; vgl. Tosaphot zu Kid. 68 b, s. v. <span dir="rtl">ולדה</span>.</i> oder Nichtjüdin<sup class="footnote-marker">42</sup><i class="footnote"> Auch bei dieser gilt der Satz <span dir="rtl">ולדה כמותה</span>, was der Talmud (l. c.) durch folgende Deduction ableitet: Es heisst Deut. 7, 3: <span dir="rtl">בתך לא חתן לבנו</span> deine Tochter sollst du nicht geben seinem (des Heiden) Sohne; hieran schliesst sich die Begründung (v. 4): <span dir="rtl">כי יסיר את בנך מאחרי</span>, denn er wird deinen Sohn von mir entfernen, d. h. der (heidnische) Gatte deiner Tochter wird „deinen Sohn“ (d. i. das Kind deiner (jüdischen) Tochter) von mir entfernen. <span dir="rtl">בנך מישראלית קרוי בנך</span> die Thora nennt also den Sohn (resp. den Enkel), der von der Jüdin geboren wird, „deinen Sohn“. Nun heisst es in v. 3 auch: <span dir="rtl">ובתו לא תקח לבנך</span> seine Tochter sollst du nicht nehmen für deinen Sohn; an diesen letzten Teil des Verses schliesst sich aber nicht die Begründung an etwa: <span dir="rtl">כי תסיר את בנך מאחרי</span>, sie (die Heidin) wird deinen Sohn (d. i. das Kind deiner heidnischen Schwiegertochter) von mir entfernen; also <span dir="rtl">אין בנך הבא מן הנכרית קרוי בנך אלא בנה</span>, die Thora nennt den Sohn (resp. den Enkel), der von der Heidin geboren wird, nicht „deinen“, sondern „ihren“ Sohn (Baschi).</i> ist. Wenn jemand irgend einen Sohn<sup class="footnote-marker">43</sup><i class="footnote"> S. oben Note 38.</i> hat, so befreit dieser die Frau seines Vaters von der Leviratsehe-Pflicht,<sup class="footnote-marker">44</sup><i class="footnote"> Die Worte <span dir="rtl">ובן אין לו</span> (Deut. 25, 4) sind nach Jeb. 22b (<span dir="rtl">עיין עליו</span> = untersuche erst) in prägnantem Sinne zu fassen, als jede Descendenz, sei es durch männliche oder weibliche Nachkommenschaft, also auch <span dir="rtl">ממזר</span>.</i> ist schuldig,<sup class="footnote-marker">44a</sup><i class="footnote"> Er wird mit dem Tode bestraft.</i> wenn er ihn (den Vater) schlägt<sup class="footnote-marker">45</sup><i class="footnote"> Ex. 21, 15.</i> oder ihm flucht,<sup class="footnote-marker">46</sup><i class="footnote"> Ex. 21, 27. Nach dem Talmud (l. c.) ist der Sohn nur dann des Todes schuldig, wenn der Vater zuvor seine Sünde (hier das Beiwohnen der ihm zur Ehe verbotenen Frau) bereut hat; im Nichtfalle ist er jedoch frei von Todesstrafe, weil dann der Vater <span dir="rtl">אינו עושה מעשה עמך</span> durch seine Taten beweist, dass er nicht „im Volke“ steht (<span dir="rtl">בעמך</span> Ex. 22, 27), sich nicht, gleich dem Volke, dem Gesetze unterordnet.</i> und gilt als dessen Sohn in jeder Hinsicht,<sup class="footnote-marker">40</sup><i class="footnote"> Er beerbt ihn, wenn keine bevorrechtigten Erben da sind (Num. 27, 9), und, falls er Priester ist, darf (und muss) er sich an ihm (d. h. an seiner Leiche) verunreinigen (Lev. 21, 2).</i> ausser wenn er der Sohn einer Sklavin<sup class="footnote-marker">41</sup><i class="footnote"> Bei dieser gilt der Grundsatz <span dir="rtl">ולדה כמותה</span>, dass das Kind gesetzlich den Character der Mutter trägt, was Jeb. 33a aus <span dir="rtl">האשה וילדיה</span> Ex. 21, 4 abgeleitet wird. Der Sohn wird daher nicht als <span dir="rtl">בנו</span> (Sohn des Vaters) betrachtet; vgl. Tosaphot zu Kid. 68 b, s. v. <span dir="rtl">ולדה</span>.</i> oder Nichtjüdin<sup class="footnote-marker">42</sup><i class="footnote"> Auch bei dieser gilt der Satz <span dir="rtl">ולדה כמותה</span>, was der Talmud (l. c.) durch folgende Deduction ableitet: Es heisst Deut. 7, 3: <span dir="rtl">בתך לא חתן לבנו</span> deine Tochter sollst du nicht geben seinem (des Heiden) Sohne; hieran schliesst sich die Begründung (v. 4): <span dir="rtl">כי יסיר את בנך מאחרי</span>, denn er wird deinen Sohn von mir entfernen, d. h. der (heidnische) Gatte deiner Tochter wird „deinen Sohn“ (d. i. das Kind deiner (jüdischen) Tochter) von mir entfernen. <span dir="rtl">בנך מישראלית קרוי בנך</span> die Thora nennt also den Sohn (resp. den Enkel), der von der Jüdin geboren wird, „deinen Sohn“. Nun heisst es in v. 3 auch: <span dir="rtl">ובתו לא תקח לבנך</span> seine Tochter sollst du nicht nehmen für deinen Sohn; an diesen letzten Teil des Verses schliesst sich aber nicht die Begründung an etwa: <span dir="rtl">כי תסיר את בנך מאחרי</span>, sie (die Heidin) wird deinen Sohn (d. i. das Kind deiner heidnischen Schwiegertochter) von mir entfernen; also <span dir="rtl">אין בנך הבא מן הנכרית קרוי בנך אלא בנה</span>, die Thora nennt den Sohn (resp. den Enkel), der von der Heidin geboren wird, nicht „deinen“, sondern „ihren“ Sohn (Baschi).</i> ist.
+Wer sich eine von zwei Schwestern<sup class="footnote-marker">47</sup><i class="footnote"> Oder überhaupt eine von zwei Frauen, die mit einander blutsverwandt sind.</i> angetraut hat und nicht weiss, welche er sich angetraut hat, muss der einen wie der andren einen Scheidebrief geben.<sup class="footnote-marker">48</sup><i class="footnote"> Da bei jeder der Zweifel besteht, ob sie nicht die Schwester der Angetrauten ist, die ihm (als <span dir="rtl">אחות אשה</span>) zur Ehe verboten ist.</i> Stirbt er und hat (nur noch) einen Bruder, so muss dieser beiden die Chaliza erteilen.<sup class="footnote-marker">49</sup><i class="footnote"> Er darf an keiner von beiden die Leviratsehe vollziehen, da sie vielleicht die Schwester derjenigen Frau ist, mit der ihn die Pflicht der Leviratsehe verbindet (<span dir="rtl">אחות זקוקתו</span>), die er aber nach den Rabbinen nicht ehelichen darf (s. oben Note 28); und selbst wenn er zuerst der einen die Chaliza erteilt, darf er als Levir die andre nicht heiraten, weil die Schwester der Chaluza nach den Rabbinen dem Levir zur Ehe verboten ist, solange die Chaluza lebt.</i> Hat er zwei (Brüder), so muss der eine die Chaliza erteilen,<sup class="footnote-marker">50</sup><i class="footnote"> Der einen von den zwei Schwestern.</i> und der andre darf (dann) die Leviratsehe<sup class="footnote-marker">51</sup><i class="footnote"> An der andren.</i> vollziehen;<sup class="footnote-marker">52</sup><i class="footnote"> Ist sie nämlich die wirkliche Schwägerin, so ist die Leviratsehe geboten und zulässig; ist sie aber deren Schwester, so ist sie nicht mehr <span dir="rtl">זקוקתו אחות</span> (Note 49), weil durch die Chaliza, die sein Bruder der andren Schwester erteilt hat, die <span dir="rtl">זיקה</span>, d. i. das Band, das ihn durch die Pflicht der Leviratsehe mit dieser verknüpft, aufgelöst ist. Er darf sie also auch in diesem Falle heiraten.</i> haben sie<sup class="footnote-marker">53</sup><i class="footnote"> Die beiden Brüder.</i> aber voreilig<sup class="footnote-marker">54</sup><i class="footnote"> D. h. ohne in dieser Angelegenheit das Gericht befragt zu haben.</i> geheiratet, so werden die Ehen nicht getrennt.<sup class="footnote-marker">55</sup><i class="footnote"> Eigentlich: so fordert man sie (die Frauen) von ihm nicht zurück, weil jeder sagen kann, er habe rechtmässig geheiratet. Selbst wenn der erste Bruder nicht die wirkliche Schwägerin, sondern deren Schwester geheiratet hätte, die ihm eigentlich als <span dir="rtl">אחות זקוקתו</span> verboten war, darf er dennoch seine Frau behalten, weil durch die inzwischen erfolgte Ehe des zweiten Bruders die <span dir="rtl">זיקה</span> (Note 52), die ihn mit dessen Gattin verband, aufgelöst ist.</i>
+Wenn zwei (Männer)<sup class="footnote-marker">56</sup><i class="footnote"> Die mit einander nicht verwandt sind.</i> sich zwei Schwestern angetraut haben und der eine wie der andre nicht weiss, welche er sich angetraut hat, so muss jeder von ihnen zwei Scheidebriefe geben.<sup class="footnote-marker">48</sup><i class="footnote"> Da bei jeder der Zweifel besteht, ob sie nicht die Schwester der Angetrauten ist, die ihm (als <span dir="rtl">אחות אשה</span>) zur Ehe verboten ist.</i> Sterben sie und jeder hat (nur noch) einen Bruder, so muss jeder von diesen den beiden (Frauen) die Chaliza erteilen.<sup class="footnote-marker">49</sup><i class="footnote"> Er darf an keiner von beiden die Leviratsehe vollziehen, da sie vielleicht die Schwester derjenigen Frau ist, mit der ihn die Pflicht der Leviratsehe verbindet (<span dir="rtl">אחות זקוקתו</span>), die er aber nach den Rabbinen nicht ehelichen darf (s. oben Note 28); und selbst wenn er zuerst der einen die Chaliza erteilt, darf er als Levir die andre nicht heiraten, weil die Schwester der Chaluza nach den Rabbinen dem Levir zur Ehe verboten ist, solange die Chaluza lebt.</i> Hat der eine (nur noch) einen (Bruder), der andre aber (deren) zwei, so muss der einzelne beiden die Chaliza erteilen,<sup class="footnote-marker">49</sup><i class="footnote"> Er darf an keiner von beiden die Leviratsehe vollziehen, da sie vielleicht die Schwester derjenigen Frau ist, mit der ihn die Pflicht der Leviratsehe verbindet (<span dir="rtl">אחות זקוקתו</span>), die er aber nach den Rabbinen nicht ehelichen darf (s. oben Note 28); und selbst wenn er zuerst der einen die Chaliza erteilt, darf er als Levir die andre nicht heiraten, weil die Schwester der Chaluza nach den Rabbinen dem Levir zur Ehe verboten ist, solange die Chaluza lebt.</i> und von den zweien muss der eine die Chaliza erteilen,<sup class="footnote-marker">50</sup><i class="footnote"> Der einen von den zwei Schwestern.</i> und der andre darf (dann) die Leviratsehe<sup class="footnote-marker">51</sup><i class="footnote"> An der andren.</i> vollziehen;<sup class="footnote-marker">52</sup><i class="footnote"> Ist sie nämlich die wirkliche Schwägerin, so ist die Leviratsehe geboten und zulässig; ist sie aber deren Schwester, so ist sie nicht mehr <span dir="rtl">זקוקתו אחות</span> (Note 49), weil durch die Chaliza, die sein Bruder der andren Schwester erteilt hat, die <span dir="rtl">זיקה</span>, d. i. das Band, das ihn durch die Pflicht der Leviratsehe mit dieser verknüpft, aufgelöst ist. Er darf sie also auch in diesem Falle heiraten.</i> haben sie<sup class="footnote-marker">53</sup><i class="footnote"> Die beiden Brüder.</i> aber voreilig<sup class="footnote-marker">54</sup><i class="footnote"> D. h. ohne in dieser Angelegenheit das Gericht befragt zu haben.</i> geheiratet, so werden die Ehen nicht getrennt.<sup class="footnote-marker">55</sup><i class="footnote"> Eigentlich: so fordert man sie (die Frauen) von ihm nicht zurück, weil jeder sagen kann, er habe rechtmässig geheiratet. Selbst wenn der erste Bruder nicht die wirkliche Schwägerin, sondern deren Schwester geheiratet hätte, die ihm eigentlich als <span dir="rtl">אחות זקוקתו</span> verboten war, darf er dennoch seine Frau behalten, weil durch die inzwischen erfolgte Ehe des zweiten Bruders die <span dir="rtl">זיקה</span> (Note 52), die ihn mit dessen Gattin verband, aufgelöst ist.</i> Hat jeder<sup class="footnote-marker">57</sup><i class="footnote"> Der beiden verstorbenen Männer.</i> zwei Brüder, so muss der eine Bruder des einen der einen (Schwester) die Chaliza erteilen und der eine Bruder des andren der andren die Chaliza erteilen, und der andre Bruder des ersten darf (dann) an der Chaluza des ersten und der andre Bruder des zweiten an der Chaluza des zweiten die Leviratsehe vollziehen.<sup class="footnote-marker">52</sup><i class="footnote"> Ist sie nämlich die wirkliche Schwägerin, so ist die Leviratsehe geboten und zulässig; ist sie aber deren Schwester, so ist sie nicht mehr <span dir="rtl">זקוקתו אחות</span> (Note 49), weil durch die Chaliza, die sein Bruder der andren Schwester erteilt hat, die <span dir="rtl">זיקה</span>, d. i. das Band, das ihn durch die Pflicht der Leviratsehe mit dieser verknüpft, aufgelöst ist. Er darf sie also auch in diesem Falle heiraten.</i> Haben die beiden Brüder (des einen) voreilig<sup class="footnote-marker">54</sup><i class="footnote"> D. h. ohne in dieser Angelegenheit das Gericht befragt zu haben.</i> die Chaliza erteilt, so dürfen die beiden (andren Brüder) die Leviratsehe nicht vollziehen,<sup class="footnote-marker">58</sup><i class="footnote"> Denn bei demjenigen von ihnen, der zuerst die Leviratsehe vollziehen würde, ist zu befürchten, dass er nicht seine (wirkliche) Schwägerin, sondern deren Schwester heiratet, die ihm aber als <span dir="rtl">אחות זקוקתו</span> zur Ehe noch verboten ist, da ja sein Bruder keine Chaliza erteilt hat.</i> sondern einer (von ihnen) muss die Chaliza erteilen,<sup class="footnote-marker">50</sup><i class="footnote"> Der einen von den zwei Schwestern.</i> und der andre darf (dann) die Leviratsehe<sup class="footnote-marker">51</sup><i class="footnote"> An der andren.</i> vollziehen.<sup class="footnote-marker">52</sup><i class="footnote"> Ist sie nämlich die wirkliche Schwägerin, so ist die Leviratsehe geboten und zulässig; ist sie aber deren Schwester, so ist sie nicht mehr <span dir="rtl">זקוקתו אחות</span> (Note 49), weil durch die Chaliza, die sein Bruder der andren Schwester erteilt hat, die <span dir="rtl">זיקה</span>, d. i. das Band, das ihn durch die Pflicht der Leviratsehe mit dieser verknüpft, aufgelöst ist. Er darf sie also auch in diesem Falle heiraten.</i> Haben sie<sup class="footnote-marker">59</sup><i class="footnote"> Das zweite Brüderpaar.</i> aber voreilig<sup class="footnote-marker">54</sup><i class="footnote"> D. h. ohne in dieser Angelegenheit das Gericht befragt zu haben.</i> geheiratet, so werden die Ehen nicht getrennt.<sup class="footnote-marker">55</sup><i class="footnote"> Eigentlich: so fordert man sie (die Frauen) von ihm nicht zurück, weil jeder sagen kann, er habe rechtmässig geheiratet. Selbst wenn der erste Bruder nicht die wirkliche Schwägerin, sondern deren Schwester geheiratet hätte, die ihm eigentlich als <span dir="rtl">אחות זקוקתו</span> verboten war, darf er dennoch seine Frau behalten, weil durch die inzwischen erfolgte Ehe des zweiten Bruders die <span dir="rtl">זיקה</span> (Note 52), die ihn mit dessen Gattin verband, aufgelöst ist.</i>
+Dem Ältesten (Bruder) liegt die Pflicht ob, die Leviratsehe zu vollziehen;<sup class="footnote-marker">60</sup><i class="footnote"> Nach der Tradition (Jeb. 24a) ist das Subject zu <span dir="rtl">והיה הבכור</span>, Deut. 25, 6 dasselbe wie das der zweiten Hälfte des vorhergehenden Satzes (v. 5), nämlich „der Levir“, sodass v. 6 also zu erklären ist: „Und er (der Levir) wird das erste Kind, das sie (dem Verstorbenen) gebiert, d. h. nicht erst durch die in dieser Ehe von ihr zu erwartenden Kinder, in deren Hinblick die Leviratsehe geschieht, sondern sofort mit Ehelichung der Witwe wird dem Verstorbenen ein Fortträger seines rechtsbezüglichen Namens“. So S. R. Hirsch in seinem Kommentar zu Deut. 25, 6. Nach Maimon. (Hil. Jibbum II, 6) ist das Subject zu <span dir="rtl">אשר תלד</span> die „Mutter“ der beiden Brüder (von der freilich weder in diesem, noch im vorhergehenden Verse die Rede ist). Aus der unmittelbaren Aufeinanderfolge der Worte <span dir="rtl">ולקחה לו לאשה ויבמה</span> (v. 5) und <span dir="rtl">והיה הבכור</span> (v. 6), sowie aus der Bezeichnung des Levir als <span dir="rtl">בכור</span> wird nun abgeleitet, dass die Pflicht zur Leviratsehe zunächst an den ältesten Bruder herantritt. Der Ausdruck <span dir="rtl">בכור</span> ist aber hier nicht wörtlich (als Erstgeborener) zu nehmen, sondern nur zu dem Zwecke gewählt, um dem Levir das Recht an dem Vermögen des verstorbenen Bruders nur in demselben beschränkten Maasse zuzuweisen (<span dir="rtl">לגריעותא</span>, Jeb. 24b), wie es dem „erstgeborenen Sohne“ zusteht; vgl. Bechorot VIII, 9.</i> ist aber der jüngere zuvorgekommen, so hat er (sie) erworben.<sup class="footnote-marker">61</sup><i class="footnote"> Die Leviratsehe bleibt giltig.</i> Wer verdächtigt<sup class="footnote-marker">62</sup><i class="footnote"> <span dir="rtl">נטען</span>, eig. mit etwas belastet werden, daher beschuldigt, verdächtigt werden.</i> wird wegen einer Sklavin,<sup class="footnote-marker">63</sup><i class="footnote"> Mit ihr verbotenen Umgang gepflogen zu haben.</i> die (später) freigelassen oder wegen einer Nichtjüdin, die (später) Proselytin wurde, darf sie<sup class="footnote-marker">64</sup><i class="footnote"> Selbst nachdem sie freigelassen resp. Proselytin geworden ist.</i> nicht heiraten;<sup class="footnote-marker">65</sup><i class="footnote"> Damit man nicht den Verdacht für begründet hält.</i> hat er sie geheiratet, so wird die Ehe nicht getrennt.<sup class="footnote-marker">66</sup><i class="footnote"> Da die Ehe gesetzlich giltig ist und man eine Ehe nicht auf ein blosses Gerücht hin trennt.</i> Wenn jemand verdächtigt wird wegen der Ehefrau eines Andren,<sup class="footnote-marker">63</sup><i class="footnote"> Mit ihr verbotenen Umgang gepflogen zu haben.</i> und man<sup class="footnote-marker">67</sup><i class="footnote"> Das Gericht.</i> die Ehe mit diesem<sup class="footnote-marker">67a</sup><i class="footnote"> Mit ihrem Gatten.</i> getrennt hat, so wird, wenn jener sie auch geheiratet hat, seine Ehe getrennt.<sup class="footnote-marker">68</sup><i class="footnote"> Weil nach Sota V, 1 die des Ehebruchs verdächtige Frau nicht nur ihrem Gatten verboten ist, sondern auch den Mann nicht heiraten darf, der des Ehebruchs mit ihr verdächtig geworden (<span dir="rtl">נשם שאסורה לבעל כך אסורה לבועל</span>).</i>
+Wenn jemand (einer Frau) einen Scheidebrief (von ihrem Gatten) aus einem fernen Lande<sup class="footnote-marker">69</sup><i class="footnote"> <span dir="rtl">מדינת הים</span> eig. Gegend jenseits des Meeres, überseeisches Land; darunter versteht man (nach Raschi) mit Bezug auf Palästina alle Länder ausserhalb desselben.</i> bringt und erklärt: „in meiner Gegenwart ist er geschrieben und unterzeichnet,“<sup class="footnote-marker">69a</sup><i class="footnote"> Wie die Aussage des Zeugen in diesem Falle lauten muss, s. Gittin I, 1.</i> so darf er dessen Frau nicht heiraten.<sup class="footnote-marker">70</sup><i class="footnote"> Weil hier nur die Aussage dieses einzigen Zeugen vorliegt und zu fürchten ist, dass er diese nur gemacht hat, um dann die Frau heiraten zu können.</i> (Erklärt er:) „Er<sup class="footnote-marker">71</sup><i class="footnote"> Der Gatte.</i> ist gestorben,“ (oder) „ich habe ihn getötet,“ (oder) „wir haben ihn getötet:“ so darf er dessen Frau nicht heiraten.<sup class="footnote-marker">72</sup><i class="footnote"> S. Note 70. Die Frau darf sich aber anderweitig verheiraten, weil ihr dies auch auf die Aussage nur eines Zeugen gestattet ist, damit sie nicht, durch die Ehe gebunden, ihr ganzes Leben (<span dir="rtl">עגונה</span>) vereinsamt bleibe (Gittin 3a).</i> R. Jehuda sagt: (Erklärt er:) „ich habe ihn getötet,“ so darf dessen Frau sich nicht (wieder) verheiraten;<sup class="footnote-marker">73</sup><i class="footnote"> Weil sein Zeugnis als das eines „Bösewichts“ (<span dir="rtl">רשע</span>) nach Ex. 23, 1 ungiltig ist.</i> (erklärt er:) „wir haben ihn getötet,“<sup class="footnote-marker">74</sup><i class="footnote"> D. h. ich befand mich in der Gesellschaft derer, die ihn getötet, war aber selbst am Morde nicht beteiligt.</i> so darf sich dessen Frau (wieder) verheiraten.<sup class="footnote-marker">75</sup><i class="footnote"> Nach der Halacha jedoch, die gegen die Ansicht des R. Jehuda entscheidet, darf die Frau sich auch dann wieder verheiraten, wenn der Zeuge erklärt: <span dir="rtl">הרגתיו</span>, ich habe ihn getötet, weil man annimmt, dass „Niemand sich selbst (durch seine eigene Aussage) zum Bösewicht stempelt“ (<span dir="rtl">אין אדם משים עצמו רשע</span>); man glaubt deshalb dem Zeugen den Tatbestand, dass nämlich der Gatte getötet ist, aber nicht die Aussage, dass er selbst (der Zeuge) ihn getötet hat.</i>
+Ein Gelehrter,<sup class="footnote-marker">76</sup><i class="footnote"> Der (nach Chag. 10a) das Recht hat, ein Gelübde für giltig oder ungiltig zu erklären.</i> der eine Frau durch (deren) Gelübde<sup class="footnote-marker">76a</sup><i class="footnote"> Wenn die Frau gelobt hat, sich jedes Umganges mit ihrem Gatten zu enthalten.</i> ihrem Gatten<sup class="footnote-marker">77</sup><i class="footnote"> Der gegen dieses Gelübde keine Einsprache erhoben, vgl. Num. 30, 8.</i> verboten hat,<sup class="footnote-marker">78</sup><i class="footnote"> Indem er das Gelübde für verbindlich erklärte, weil er Mangels ausreichender Gründe sie nicht veranlassen konnte, es zu bereuen.</i> darf diese nicht heiraten.<sup class="footnote-marker">79</sup><i class="footnote"> Damit er nicht in den Verdacht kommt, dass er bei seiner Entscheidung nur die Absicht hatte, diese Frau zu heiraten.</i> Hat sie in seiner Gegenwart ihre Weigerung erklärt<sup class="footnote-marker">80</sup><i class="footnote"> Vgl. Jeb. I, Note 23.</i> oder die Chaliza vollzogen, so darf er sie heiraten, weil dies (nur) vor Gericht<sup class="footnote-marker">81</sup><i class="footnote"> Nach Sanh. I, 3 vor einem Gericht, das aus 3 Männern besteht. Nach der Halacha (Jeb. 107b) ist die Weigerungs-Erklärung auch vor Zweien giltig, während bei Chaliza zu den Dreien (der Mischna) noch zwei hinzutreten müssen, damit der Act öffentlich bekannt werde (Jeb. 101b).</i> geschieht.<sup class="footnote-marker">82</sup><i class="footnote"> Der Verdacht (Note 79) fällt hier fort.</i> In allen obigen Fällen dürfen sie,<sup class="footnote-marker">83</sup><i class="footnote"> Der Bote, der den Scheidebrief brachte (II, 9), der Zeuge, der den Tod des Gatten meldete (ibid.), und der Gelehrte, der das Gelübde der Frau für verbindlich erklärte.</i> wenn sie Frauen hatten<sup class="footnote-marker">84</sup><i class="footnote"> Während sie ihre Erklärung abgaben.</i> und diese gestorben sind, jene<sup class="footnote-marker">85</sup><i class="footnote"> Die betreffenden Frauen.</i> heiraten.<sup class="footnote-marker">82</sup><i class="footnote"> Der Verdacht (Note 79) fällt hier fort.</i> Waren diese<sup class="footnote-marker">85</sup><i class="footnote"> Die betreffenden Frauen.</i> mit Andren verheiratet und wurden geschieden oder verwitwet, so dürfen sie jene (Männer) heiraten; in allen Fällen sind sie deren Söhnen oder Brüdern (zur Ehe) erlaubt.<sup class="footnote-marker">86</sup><i class="footnote"> Der Verdacht fällt hier fort, da nicht zu befürchten ist, dass jemand zu Gunsten seiner Verwandten eine gesetzwidrige Erklärung abgeben wird.</i>
+
+Chapter 3
+
+Wenn<sup class="footnote-marker">1</sup><i class="footnote"> Vgl. Edujot V, 5.</i> zwei von vier Brüdern zwei Schwestern geheiratet haben und die mit den Schwestern Verheirateten sterben, so müssen diese (letzteren) die Chaliza vollziehen, dürfen aber den Schwager nicht heiraten.<sup class="footnote-marker">2</sup><i class="footnote"> Weil jede der beiden Schwestern mit jedem der beiden Brüder durch das Band der Leviratsehe-Pflicht verbunden (<span dir="rtl">זקוקה</span>) ist, sodass diesen jede Schwester als <span dir="rtl">אחות זקוקתו</span> (s. Jeb. II, Note 49) zur Ehe verboten ist.</i> Haben sie sie voreilig geheiratet,<sup class="footnote-marker">3</sup><i class="footnote"> Ein jeder der beiden Brüder hat eine von den beiden Schwestern geheiratet.</i> so müssen sie sie wieder entlassen.<sup class="footnote-marker">4</sup><i class="footnote"> Da <span dir="rtl">אחות זקוקתו</span> nach den Rabbinen wie die Schwester der Ehefrau zur Ehe verboten ist.</i> R. Elieser<sup class="footnote-marker">5</sup><i class="footnote"> Aus Jeb. 28a ist ersichtlich, dass hier R. Eleasar zu lesen ist. Diese Lesart hat auch Ms. München zu Edujot V, 5; sie verdient vor der unsrigen den Vorzug, weil R. Eleasar (b. Schammua) der Zeitgenosse des R. Jehnda, R. Jose und R. Simon war, die Edujot V, 1—3 im Namen von Bet-Schammai und Bet-Hillel referieren. Vgl. die Anmerkung des R. Samuel Straschun z. St.</i> sagt: „Bet-Schammai sagt: sie dürfen sie behalten, und Bet-Hillel sagt: sie müssen sie entlassen.“<sup class="footnote-marker">6</sup><i class="footnote"> Nach der Relation des Abba Saul (Jeb. 28a) hat Bet-Hillel die erleichternde Ansicht, nach der des R. Simon (ibid, und Tosefta Jeb. V, 1) ist überhaupt keine Controverse zwischen B-S. und B-H. beide sind vielmehr der Ansicht, dass die Männer die Frauen behalten dürfen, und so entscheidet auch die Halacha.</i>
+Ist eine von ihnen<sup class="footnote-marker">7</sup><i class="footnote"> Den beiden Schwestern (in der ersten Mischna.)</i> dem einen (Bruder) wegen Blutsverwandtschaft (zur Ehe) verboten,<sup class="footnote-marker">8</sup><i class="footnote"> Z. B. als Schwiegermutter u. dgl.</i> so darf er nicht diese<sup class="footnote-marker">8a</sup><i class="footnote"> S. Jeb. II, 3.</i>, wohl aber ihre Schwester<sup class="footnote-marker">9</sup><i class="footnote"> Diese ist nicht <span dir="rtl">אחות זקוקתו</span>, weil die andre Schwester (als Blutsverwandte) nicht durch die Pflicht der Leviratsehe mit ihm verbunden war.</i> heiraten, und dem andren (Bruder) sind beide (zur Ehe) verboten.<sup class="footnote-marker">10</sup><i class="footnote"> Denn jede von beiden ist hier <span dir="rtl">אחות זקוקתו</span>.</i> Ist eine von ihnen (zur Ehe) verboten infolge einer (rabbinischen) Satzung<sup class="footnote-marker">11</sup><i class="footnote"> S. Jeb. II, 4.</i> oder wegen der Heiligkeit (des Standes),<sup class="footnote-marker">11</sup><i class="footnote"> S. Jeb. II, 4.</i> so muss sie<sup class="footnote-marker">12</sup><i class="footnote"> D. h. jede von den beiden Schwestern.</i> die Chaliza vollziehen, darf aber den Levir nicht heiraten.<sup class="footnote-marker">13</sup><i class="footnote"> Weil nach der Thora die Ehe keine verbotene wäre; vgl. Jeb. II, 3 und Note 24 und 25.</i>
+Ist die eine von ihnen<sup class="footnote-marker">7</sup><i class="footnote"> Den beiden Schwestern (in der ersten Mischna.)</i> dem einen (Bruder) und die andre dem andren wegen Blutsverwandtschaft (zur Ehe) verboten, so ist immer diejenige, die dem einen (zur Ehe) verboten ist, dem andren erlaubt. Dies ist der Fall, von dem man (oben)<sup class="footnote-marker">14</sup><i class="footnote"> Jeb. II, 3.</i> sagte: „Ist ihre Schwester (zugleich) ihre Schwägerin, so darf sie die Chaliza vollziehen oder den Levir heiraten.“
+Wenn zwei von drei Brüdern mit zwei Schwestern, oder einer Frau und deren Tochter, oder einer Frau und deren Enkelin in weiblicher Linie oder einer Frau und der Tochter ihres Sohnes verheiratet waren,<sup class="footnote-marker">14a</sup><i class="footnote"> Und dann kinderlos gestorben sind.</i> so müssen diese<sup class="footnote-marker">15</sup><i class="footnote"> Die beiden verwitweten Schwestern.</i> die Chaliza vollziehen, dürfen aber den Levir nicht heiraten;<sup class="footnote-marker">16</sup><i class="footnote"> Weil jede der beiden Schwestern mit dem überlebenden Bruder durch das Band der Leviratsehe-Pflicht verbunden ist, sodass ihm jede als <span dir="rtl">אחות זקוקתו</span> zur Ehe verboten ist (Vgl. Note 2).</i> R. Simon aber befreit sie (auch von Chaliza).<sup class="footnote-marker">17</sup><i class="footnote"> Da für den dritten Bruder die Pflicht der Leviratsehe den beiden Schwestern gegenüber in demselben Momente eintritt, nämlich mit dem Tode ihres Gatten, so werden die beiden als Nebenfrauen betrachtet. Von diesen aber lehrt Lev. 18, 18 nach der Deutung des R. Simon (Jeb. 28b), dass der „Levir nicht eine Frau und deren Schwester heiraten dürfe, wenn diese beiden (<span dir="rtl">לצרו</span>) Nebenfrauen sind.“</i> War eine von ihnen ihm wegen Blutsverwandtschaft (zur Ehe) verboten,<sup class="footnote-marker">8</sup><i class="footnote"> Z. B. als Schwiegermutter u. dgl.</i> so darf er nicht diese,<sup class="footnote-marker">8a</sup><i class="footnote"> S. Jeb. II, 3.</i> wohl aber ihre Schwester heiraten;<sup class="footnote-marker">9</sup><i class="footnote"> Diese ist nicht <span dir="rtl">אחות זקוקתו</span>, weil die andre Schwester (als Blutsverwandte) nicht durch die Pflicht der Leviratsehe mit ihm verbunden war.</i> (war eine von ihnen ihm zur Ehe verboten) infolge einer (rabbinischen) Satzung<sup class="footnote-marker">11</sup><i class="footnote"> S. Jeb. II, 4.</i> oder wegen der Heiligkeit (des Standes),<sup class="footnote-marker">11</sup><i class="footnote"> S. Jeb. II, 4.</i> so muss sie die Chaliza vollziehen, darf aber den Levir nicht heiraten.<sup class="footnote-marker">13</sup><i class="footnote"> Weil nach der Thora die Ehe keine verbotene wäre; vgl. Jeb. II, 3 und Note 24 und 25.</i>
+Wenn<sup class="footnote-marker">18</sup><i class="footnote"> Vgl. Edujot IV, 9.</i> zwei von drei Brüdern mit zwei Schwestern verheiratet sind, der dritte aber ledig<sup class="footnote-marker">18a</sup><i class="footnote"> Oder mit einer Fremden (nicht Verwandten) verheiratet.</i> ist, und es stirbt einer der Männer der Schwestern, der Ledige<sup class="footnote-marker">18b</sup><i class="footnote"> Der nun an der Witwe die Leviratsehe zu vollziehen hat.</i> hält die „Heirats-Ansprache“<sup class="footnote-marker">19</sup><i class="footnote"> S. Jeb. II, Note 8.</i> an sie<sup class="footnote-marker">20</sup><i class="footnote"> Die Witwe des verstorbenen Bruders.</i> und der andre Bruder stirbt, so sagt Bet-Schammai: Seine Frau<sup class="footnote-marker">21</sup><i class="footnote"> Die er (der Ledige) sich durch „Maamar“ angetraut hat.</i> (bleibe) bei ihm,<sup class="footnote-marker">22</sup><i class="footnote"> D. h. er darf sie heiraten, weil nach Ansicht des Bet-Schammai der Levir sich die Schwägerin durch Maamar vollständig aneignet, sodass er deren Schwester gegenüber nicht mehr zur Leviratsehe verpflichtet ist.</i> die andre aber ist frei (von der Leviratsehe-Pflicht) als „Schwester seiner Frau.“<sup class="footnote-marker">23</sup><i class="footnote"> Die ihm nach Lev. 18, 18 zur Ehe verboten ist.</i> Bet-Hillel aber sagt: Er muss seine Frau<sup class="footnote-marker">24</sup><i class="footnote"> Die ihm nach Ansicht des Bet-Hillel durch „Maamar“ nur rabbinisch, jedoch nicht nach dem Gesetz der Thora angetraut war, nun aber durch den Tod seines Bruders <span dir="rtl">אחות זקוקתו</span> wird, weil ihn mit dessen Witwe das Band der Leviratsehe-Pflicht verbindet.</i> durch Scheidebrief<sup class="footnote-marker">25</sup><i class="footnote"> Um die Antrauung durch „Maamar“ aufzuheben.</i> und Chaliza<sup class="footnote-marker">26</sup><i class="footnote"> Um das Band der Leviratsehe-Pflicht zu lösen.</i> und die Frau seines Bruders durch Chaliza<sup class="footnote-marker">26</sup><i class="footnote"> Um das Band der Leviratsehe-Pflicht zu lösen.</i> entlassen. Dies ist der Fall, in dem man zu sagen pflegt:<sup class="footnote-marker">27</sup><i class="footnote"> Von jemand, der neben seiner Frau durch das Leviratsehe-Gesetz noch die Frau seines verstorbenen Bruders erhalten sollte und statt dessen beide entlassen muss; vgl. XIII, 7.</i> „Wehe ihm wegen<sup class="footnote-marker">28</sup><i class="footnote"> Des Verlustes.</i> seiner Frau und wehe ihm wegen der Frau seines Bruders.“
+Wenn zwei von drei Brüdern mit zwei Schwestern verheiratet sind und der dritte eine Fremde<sup class="footnote-marker">29</sup><i class="footnote"> Die weder mit den Brüdern noch mit den Schwestern verwandt ist.</i> zur Frau hat, es stirbt einer der Männer der Schwestern, der Mann der Fremden heiratet<sup class="footnote-marker">30</sup><i class="footnote"> Als Levir.</i> dessen Frau und stirbt: so ist die erste<sup class="footnote-marker">31</sup><i class="footnote"> Die den Levir geheiratet hatte.</i> frei (von der Leviratsehe-Pflicht) als „Schwester seiner Frau“,<sup class="footnote-marker">23</sup><i class="footnote"> Die ihm nach Lev. 18, 18 zur Ehe verboten ist.</i> und die zweite<sup class="footnote-marker">32</sup><i class="footnote"> Die ursprünglich mit den Brüdern nicht verwandt war.</i> als deren Nebenfrau;<sup class="footnote-marker">33</sup><i class="footnote"> Nach Jeb. I, 1.</i> hat er<sup class="footnote-marker">34</sup><i class="footnote"> Der Mann der Fremden.</i> nur die „Heirats-Ansprache“<sup class="footnote-marker">19</sup><i class="footnote"> S. Jeb. II, Note 8.</i> an sie<sup class="footnote-marker">20</sup><i class="footnote"> Die Witwe des verstorbenen Bruders.</i> gehalten und stirbt, so muss die Fremde die Chaliza vollziehen, darf aber den Levir nicht heiraten.<sup class="footnote-marker">35</sup><i class="footnote"> Weil sie die Nebenfrau derjenigen ist, mit deren Schwester ihn die Pflicht der Leviratsehe verband.</i> Wenn zwei von drei Brüdern mit zwei Schwestern verheiratet sind und der dritte eine Fremde zur Frau hat, es stirbt der Mann der Fremden, einer der Männer der Schwestern heiratet<sup class="footnote-marker">30</sup><i class="footnote"> Als Levir.</i> dessen Frau und stirbt: so ist die erste<sup class="footnote-marker">36</sup><i class="footnote"> Die mit dem zuletzt verstorbenen Bruder zuerst verheiratet war.</i> frei (von der Leviratsehe-Pflicht) als „Schwester seiner Frau“<sup class="footnote-marker">23</sup><i class="footnote"> Die ihm nach Lev. 18, 18 zur Ehe verboten ist.</i> und die zweite<sup class="footnote-marker">37</sup><i class="footnote"> Die er als Levir geheiratet hatte.</i> als deren Nebenfrau;<sup class="footnote-marker">33</sup><i class="footnote"> Nach Jeb. I, 1.</i> hat er<sup class="footnote-marker">38</sup><i class="footnote"> „Einer der Männer der Schwestern“.</i> nur die „Heirats-Ansprache“ an sie<sup class="footnote-marker">39</sup><i class="footnote"> Dem einzigen überlebenden Bruder.</i> gehalten und stirbt, so muss die Fremde die Chaliza vollziehen, darf aber den Levir nicht heiraten.<sup class="footnote-marker">35</sup><i class="footnote"> Weil sie die Nebenfrau derjenigen ist, mit deren Schwester ihn die Pflicht der Leviratsehe verband.</i>
+Wenn zwei von drei Brüdern mit zwei Schwestern verheiratet sind und der dritte eine Fremde<sup class="footnote-marker">29</sup><i class="footnote"> Die weder mit den Brüdern noch mit den Schwestern verwandt ist.</i> zur Frau hat, es stirbt einer der Männer der Schwestern, der Mann der Fremden heiratet<sup class="footnote-marker">30</sup><i class="footnote"> Als Levir.</i> dessen Frau, die Frau des Zweiten stirbt und dann auch der Mann der Fremden: so ist ihm<sup class="footnote-marker">39</sup><i class="footnote"> Dem einzigen überlebenden Bruder.</i> diese<sup class="footnote-marker">40</sup><i class="footnote"> Die zuerst mit dem einen, dann mit dem andren Bruder (dem Gatten der Fremden) verheiratet war.</i> für immer (zur Ehe) verboten, weil sie ihm eine Zeit lang schon verboten war.<sup class="footnote-marker">41</sup><i class="footnote"> Als nämlich ihr erster Gatte starb und ihre Schwester, die Gattin des andren Bruders, noch lebte, war sie diesem als „Schwester seiner Frau“ zur Ehe verboten. Auch die Fremde ist dem überlebenden Bruder zur Ehe verboten, weil sie ihm eine Zeit lang als Nebenfrau der Schwester seiner Frau verboten war.</i> Wenn zwei von drei Brüdern mit zwei Schwestern verheiratet sind und der dritte eine Fremde zur Frau hat, es scheidet sich einer der Männer der Schwestern von seiner Frau, der Mann der Fremden stirbt, dann heiratet<sup class="footnote-marker">30</sup><i class="footnote"> Als Levir.</i> diese der Geschiedene und stirbt: so ist dies der Fall, von dem es hiess:<sup class="footnote-marker">42</sup><i class="footnote"> Jeb. I, 1.</i> „Sind sie gestorben oder geschieden, so sind ihre Nebenfrauen (zur Leviratsehe) erlaubt.<sup class="footnote-marker">43</sup><i class="footnote"> Der überlebende Bruder darf die Witwe des zweiten heiraten, weil sie dieser erst heiratete, nachdem er sich von seiner Frau geschieden hatte, sodass jene nicht <span dir="rtl">צרת ערוה</span>, die Nebenfrau einer ihm (dem überlebenden Bruder) zur Ehe verbotenen Frau (hier: der Schwester seiner Frau) war.</i>
+War in allen obigen Fällen<sup class="footnote-marker">44</sup><i class="footnote"> Bei den in Jeb. I, 1 genannten Frauen.</i> die Trauung<sup class="footnote-marker">45</sup><i class="footnote"> Seitens des verstorbenen Bruders.</i> oder die Ehescheidung<sup class="footnote-marker">45</sup><i class="footnote"> Seitens des verstorbenen Bruders.</i> zweifelhaft,<sup class="footnote-marker">46</sup><i class="footnote"> D. h. die gesetzliche Giltigkeit des betreffenden Aktes war zweifelhaft.</i> so müssen die Nebenfrauen die Chaliza vollziehen,<sup class="footnote-marker">47</sup><i class="footnote"> War z. B. die Trauung ungiltig resp. die Ehescheidung giltig, so sind die Nebenfrauen nicht <span dir="rtl">צרות ערוה</span>, d. h. Nebenfrauen einer (dem Bruder) zur Ehe verbotenen Frau und müssen die Chaliza vollziehen, um das Band der Leviratsehe-Pflicht zu lösen.</i> dürfen aber den Levir nicht heiraten.<sup class="footnote-marker">48</sup><i class="footnote"> War z. B. die Trauung giltig resp. die Ehescheidung ungiltig, so sind die Nebenfrauen als <span dir="rtl">צרות ערות</span> dem Levir zur Ehe verboten.</i> Wann heisst die Trauung zweifelhaft? Wenn er (der Mann) ihr (der Frau) das Trauungs-Object<sup class="footnote-marker">49</sup><i class="footnote"> Den Wertgegenstand oder den Trauschein, vgl. Kidd. I, 1.</i> zuwirft<sup class="footnote-marker">50</sup><i class="footnote"> Auf einem Fusssteige oder an der Seite einer Strasse, wo man nach der Anordnung der Rabbinen die Gegenstände, die innerhalb seiner 4 Ellen liegen, als Eigentum erwirbt.</i> und es zweifelhaft ist, ob (es) näher zu ihm oder zu ihr (liegt),<sup class="footnote-marker">51</sup><i class="footnote"> Wenn z. B. die Entfernung zwischen beiden Personen genau 8 Ellen beträgt und der Gegenstand gerade in die Mitte fällt, sodass es zweifelhaft ist, ob die Frau ihn erworben hat oder nicht.</i> dann ist die Trauung zweifelhaft.<sup class="footnote-marker">52</sup><i class="footnote"> Dasselbe ist nach Gittin VIII, 2 auch bei der Ehescheidung der Fall.</i> (Wann heisst) die Ehescheidung zweifelhaft? Wenn<sup class="footnote-marker">53</sup><i class="footnote"> S. Gittin IX, 4.</i> er ihn (den Scheidebrief) eigenhändig schreibt und keine Zeugen darunter stehen; wenn Zeugen darunter stehen, aber keine Zeit darin angegeben ist; wenn die Zeit darin angegeben ist, aber nur ein Zeuge darunter steht: dann ist die Ehescheidung zweifelhaft.<sup class="footnote-marker">54</sup><i class="footnote"> In diesen drei Fällen ist der Scheidebrief nach der Thora giltig, nach den Rabbinen (ibid.) aber ungiltig.</i>
+Wenn drei Brüder mit drei fremden Frauen<sup class="footnote-marker">55</sup><i class="footnote"> Die untereinander nicht verwandt sind.</i> verheiratet sind, der eine von ihnen stirbt, der zweite nur die „Heirats-Ansprache“<sup class="footnote-marker">19</sup><i class="footnote"> S. Jeb. II, Note 8.</i> an sie (dessen Witwe) hält und stirbt:<sup class="footnote-marker">56</sup><i class="footnote"> Ohne die Leviratsehe durch Concubitus vollendet, zu haben.</i> so müssen diese<sup class="footnote-marker">57</sup><i class="footnote"> Die beiden Witwen.</i> die Chaliza vollziehen, dürfen aber den Levir nicht heiraten; denn es heisst (Deut. 25,5): „(Wenn zwei Brüder zusammen wohnen) und es stirbt einer von ihnen … so wohne ihr Schwager ihr bei …“ d. h. also derjenigen, der gegenüber nur einem Schwager die (Leviratsehe)- Pflicht obliegt, aber nicht zweien.<sup class="footnote-marker">58</sup><i class="footnote"> Da der zuletzt verstorbene Bruder nur die „Heirats-Ansprache“ an die Witwe des ersten gehalten hat, die nach der Thora keine giltige Ehe bewirkt, war das Band der Leviratsehe-Pflicht ihm gegenüber noch nicht gelöst; durch seinen Tod trat nun auch für den dritten Bruder die Pflicht ein, an jener Schwägerin die Leviratsehe zu vollziehen. In diesem Falle trat also die Pflicht der Leviratsehe für den dritten Bruder infolge des Todes zweier Brüder ein. Nach Jeb. 31b ist diese Leviratsehe nur von den Rabbinen verboten, weil zu befürchten ist (<span dir="rtl">גזרה</span>), dass man sonst glauben könnte, der Levir dürfe an zwei Frauen, die ein Bruder hinterlassen, die Leviratsehe vollziehen, was aber verboten ist, s. Jeb. IV, 11. Die Chaliza muss erteilt werden, weil Maamar nach den Rabbinen eine giltige Ehe bewirkt, die Witwe sich also nicht ohne weiteres verheiraten darf.</i> R. Simon sagt: er<sup class="footnote-marker">59</sup><i class="footnote"> Der überlebende Bruder.</i> darf die Leviratsehe vollziehen, an welcher er will,<sup class="footnote-marker">60</sup><i class="footnote"> Da die Frage ist, ob der zuletzt verstorbene Bruder durch Maamar sich die Frau des ersten vollständig oder gar nicht angeeignet hat; im ersten Falle tritt für ihn die Pflicht der Leviratsehe ihr gegenüber nur durch den Tod des zweiten Bruders, im zweiten Falle nur durch den Tod des ersten Bruders ein. Er darf jedoch nicht beide Witwen als Levir heiraten, weil vielleicht Maamar eine vollständig giltige Ehe bewirkt, die Witwe des ersten Bruders somit die richtige Frau des zweiten Bruders (wie seine eigene) gewesen wäre; der Levir darf aber nicht zwei von einem Bruder hinterlassene Frauen heiraten, Jeb. IV, 11.</i> und muss der andren die Chaliza erteilen.<sup class="footnote-marker">61</sup><i class="footnote"> Vgl. den Schluss der Note 58.</i> Wenn zwei Brüder mit zwei Schwestern verheiratet sind, und es stirbt einer von ihnen und dann stirbt die Frau des Andren: so ist jene diesem für immer (zur Ehe) verboten, weil sie ihm bereits eine Zeit lang<sup class="footnote-marker">62</sup><i class="footnote"> Als „Schwester seiner Frau“, während diese noch lebte.</i> verboten war.
+Wenn zwei Männer sich zwei Frauen angetraut haben und man diese bei ihrem Eintritt unter den Trauhimmel mit einander vertauscht hat,<sup class="footnote-marker">63</sup><i class="footnote"> Das <span dir="rtl">החליפו</span> ist hier in passivem Sinne dahin zu verstehen, dass sie irrtümlich vertauscht wurden; denn wenn die Männer sie absichtlich vertauscht hätten, dürften sie sie unter keinen Umständen, auch nicht nach dreimonatlicher Absonderung (s. den zweiten Teil dieser Mischna) behalten.</i> so sind jene (Männer) schuldig,<sup class="footnote-marker">64</sup><i class="footnote"> Jeder Mann und jede Frau muss ein Sündopfer bringen, wenn jene diesen beigewohnt haben.</i> sofern jede eine Ehefrau ist;<sup class="footnote-marker">65</sup><i class="footnote"> Das Verbot Lev. 18, 20.</i> waren es Brüder, (so sind sie) auch (schuldig),<sup class="footnote-marker">66</sup><i class="footnote"> Es muss jeder noch ein Sündopfer bringen.</i> sofern jede die Frau des Bruders ist;<sup class="footnote-marker">67</sup><i class="footnote"> Lev. 18, 16; obwohl sonst der Grundsatz gilt: <span dir="rtl">אין איסור חל על איסור</span>, „ein Verbot kann nicht zu einem andren hinzutreten“, d. h. ein bereits verbotenes Objekt kann nicht von einem neuen Verbot betroffen, nicht aus zwei Gesetzestiteln verboten werden, sodass der Übertretende etwa doppelt bestraft werden müsste: kann hier dennoch zu dem Verbot, der Frau eines Andren (<span dir="rtl">אשת איש</span>) beizuwohnen, das Verbot, der Frau des Bruders (<span dir="rtl">אשת אח</span>) beizuwohnen, hinzutreten, weil beide Verbote (<span dir="rtl">בבת אחת</span>) gleichzeitig in Kraft treten; denn sobald einer der Brüder die Frau des Andren ehelicht, übertritt er beide Verbote zugleich.</i> waren es Schwestern, (so sind sie) auch (schuldig),<sup class="footnote-marker">66</sup><i class="footnote"> Es muss jeder noch ein Sündopfer bringen.</i> sofern jede die Schwester seiner Frau ist;<sup class="footnote-marker">68</sup><i class="footnote"> Das Verbot Lev. 18, 18. Auch das Verbot, die Schwester der Frau zu ehelichen (<span dir="rtl">אחות אשה</span>), kann zu den genannten Verboten hinzutreten, um jeden mit einer neuen Strafe zu belegen, weil dieses Verbot sich auf mehr Objekte erstreckt, als bereits von den andren Verboten betroffen sind (<span dir="rtl">איסור כולל</span>). Denn dadurch, dass z. B. der erste (zweite) Bruder die Schwester der Frau des zweiten (ersten) sich antraute, wurden ihm alle Schwestern derselben verboten (als <span dir="rtl">אחות אשה</span>), also auch die Frau seines Bruders (die er jetzt irrtümlich geehelicht).</i> waren es Menstruierende, (so sind sie) auch (schuldig),<sup class="footnote-marker">66</sup><i class="footnote"> Es muss jeder noch ein Sündopfer bringen.</i> sofern jede eine Menstruierende ist.<sup class="footnote-marker">69</sup><i class="footnote"> Das Verbot Lev. 18, 19. Auch das Verbot, einer Menstruierenden (<span dir="rtl">נדה</span>) beizuwohnen, kann zu den genannten Verboten hinzutreten, um jeden mit einer neuen Strafe zu belegen, weil dieses Verbot auch solche Personen trifft, denen das Objekt unter Umständen erlaubt wäre (<span dir="rtl">איסור מוסיף</span>). Während nämlich die Gattin, wenn sie nicht Menstruierende ist, ihrem Gatten (zur Beiwohnung) erlaubt ist, wird sie ihm, sobald sie Menstruierende ist, verboten. Dadurch nun, dass hier die Frau als Menstruierende dem Manne verboten war, der sie sich angetraut, wird sie als solche auch für dessen Bruder verboten, der sie irrtümlich geehelicht. Durch das Zusammenwirken von <span dir="rtl">איסור כולל ,איסור בת אחת</span> und <span dir="rtl">איסור מוסיף</span> müssen demnach von den 2 Brüdern und 2 Schwestern im Ganzen 16 Sündopfer gebracht werden. Vgl. Tosefta Jeb. V, 9.</i> Man sondert sie drei Monate (von den Männern) ab,<sup class="footnote-marker">70</sup><i class="footnote"> Bevor sie zu ihren rechtmässigen Gatten zurückkehren.</i> weil sie vielleicht schwanger<sup class="footnote-marker">70a</sup><i class="footnote"> Durch den verbotenen Concubitus.</i> geworden sind.<sup class="footnote-marker">71</sup><i class="footnote"> Die Kinder wären dann Bastarde (<span dir="rtl">ממזרים</span>), Jeb. IV, 13; es ist aber wichtig, feststellen zu können, welche Kinder Bastarde und welche legitim sind, vgl. Jeb. IV, 10.</i> Waren es Minderjährige, die zum Gebären noch unfähig sind, so giebt man sie sofort (ihren Gatten) zurück. Waren es Priestertöchter,<sup class="footnote-marker">72</sup><i class="footnote"> Und die Männer Nicht-Priester.</i> so verlieren sie<sup class="footnote-marker">73</sup><i class="footnote"> Wenn sie kinderlos bleiben und die Männer gestorben sind.</i> das Recht, Hebe zu geniessen.<sup class="footnote-marker">74</sup><i class="footnote"> Weil (nach Lev. 22, 12, 13) jeder geschlechtliche Umgang mit einem Manne, der ihr „fremd“ (<span dir="rtl">זר</span>) bleiben sollte, d. h. ihr zur Ehe verboten ist, die Priestertochter für immer vom Genuss der Hebe ausschliesst (Jeb. 68 a).</i>
+
+Chapter 4
+
+Wenn jemand seiner Schwägerin die Chaliza erteilt, und es ergiebt sich dann, dass sie schwanger war,<sup class="footnote-marker">1</sup><i class="footnote"> Von ihrem verstorbenen Gatten.</i> und sie gebiert: so darf, wenn das Kind lebensfähig ist,<sup class="footnote-marker">1a</sup><i class="footnote"> Es lebt mindestens 30 Tage, oder wenigstens eine Stunde, wenn es bestimmt volle 9 Monate ausgetragen ist.</i> er ihre und sie seine Verwandten<sup class="footnote-marker">2</sup><i class="footnote"> Die Jeb. IV, 7 aufgezählt sind.</i> heiraten,<sup class="footnote-marker">3</sup><i class="footnote"> Da das Kind lebensfähig ist, war die Chaliza unnötig und wird als nicht geschehen betrachtet.</i> und er hat sie (durch die Chaliza) zur Priester-Ehe<sup class="footnote-marker">3</sup><i class="footnote"> Da das Kind lebensfähig ist, war die Chaliza unnötig und wird als nicht geschehen betrachtet.</i> nicht ungeeignet gemacht. Ist das Kind nicht lebensfähig,<sup class="footnote-marker">4</sup><i class="footnote"> Es ist eine Fehlgeburt, oder ein Kind, das nicht 30 Tage alt geworden ist und von dem man nicht weiss, ob es volle 9 Monate ausgetragen ist.</i> so darf weder er ihre noch sie seine Verwandten heiraten, und er hat sie zur Priester-Ehe<sup class="footnote-marker">5</sup><i class="footnote"> Und er oder einer seiner Brüder muss ihr nochmals die Chaliza erteilen, da die seitens der Schwangern vollzogene Chaliza als nicht geschehen betrachtet wird und das Kind nicht lebensfähig war. Zur Priesterehe bleibt sie ungeeignet, weil man sonst leicht glauben könnte, eine Chaluza sei dem Priester zur Ehe gestattet.</i> ungeeignet gemacht.
+Wenn jemand an seiner Schwägerin die Leviratsehe vollzieht und es ergiebt sich, dass sie schwanger war,<sup class="footnote-marker">1</sup><i class="footnote"> Von ihrem verstorbenen Gatten.</i> und sie gebiert: so muss er sie, wenn das Kind lebensfähig ist, entlassen,<sup class="footnote-marker">6</sup><i class="footnote"> Ohne Scheidebrief, da sie ihm zur Ehe verboten war (Maim.).</i> und beide müssen ein Opfer<sup class="footnote-marker">7</sup><i class="footnote"> Ein Sündopfer.</i> bringen.<sup class="footnote-marker">8</sup><i class="footnote"> Weil der Mann der Frau seines Bruders beigewohnt hat, ohne dass ihm die Pflicht der Leviratsehe oblag; vgl. Keritot I, 1 u. 2.</i> Ist das Kind nicht lebensfähig, so muss er sie behalten.<sup class="footnote-marker">9</sup><i class="footnote"> D. h. (nach R. Simon b. Lakisch, Jeb. 35b) er muss ihr noch einmal beiwohnen, um der Leviratsehe-Pflicht zu genügen, da der erste Concubitus, als mit einer Schwangern, nicht in Betracht kommt.</i> Ist es zweifelhaft, ob es ein Neunmonatskind (aus der Ehe) des ersten oder ein Siebenmonatskind (aus der Ehe) des zweiten Mannes ist,<sup class="footnote-marker">10</sup><i class="footnote"> Wenn der Levir die Witwe innerhalb der 3 Monate nach dem Tode des Bruders geehelicht und die Frau im siebenten Monat der Leviratsehe ein Kind geboren hat, so dass es zweifelhaft ist, ob dieses vom ersten Manne nach neunmonatlicher oder vom zweiten nach siebenmonatlicher Schwangerschaft abstammt.</i> so muss er sie entlassen,<sup class="footnote-marker">11</sup><i class="footnote"> Durch Scheidebrief; er darf sie nicht behalten, weil das Kind vielleicht von dem verstorbenen Bruder ist, sodass für den überlebenden die Leviratsehe-Pflicht nicht vorlag.</i> das Kind gilt als legitim,<sup class="footnote-marker">12</sup><i class="footnote"> Denn es ist entweder ein legitimes Kind des Verstorbenen oder ein legitimes Kind des Levir.</i> und beide müssen ein „Schuldopfer wegen des Zweifels“ bringen.<sup class="footnote-marker">13</sup><i class="footnote"> Dieses Opfer (Lev. 5, 17 ff) ist (nach Ker. I, 2) in dem Falle zu bringen, wenn Jemand „im Zweifel darüber ist“, ob er gegen ein Verbot gehandelt, dessen mutwillige Übertretung mit der Strafe der Ausrottung bedroht ist und dessen unvorsätzliche Übertretung zum Darbringen eines Sündopfers verpflichtet.</i>
+Wenn<sup class="footnote-marker">14</sup><i class="footnote"> Ketubot VIII, 6 ist diese ganze Mischna wiederholt.</i> einer auf die Leviratsehe wartenden Frau<sup class="footnote-marker">15</sup><i class="footnote"> <span dir="rtl">שומרת יבם</span>, eig. eine Frau, die auf den Levir wartet, d. h. seiner Entscheidung entgegensieht] ob er sie ehelichen oder ihr die Chaliza erteilen wird.</i> Güter<sup class="footnote-marker">15a</sup><i class="footnote"> Aus dem Nachlass ihres Vaters oder durch Schenkung.</i> zufallen,<sup class="footnote-marker">16</sup><i class="footnote"> Während sie auf die Leviratsehe wartet.</i> so stimmen Bet-Schammai und Bet-Hillel darin überein,<sup class="footnote-marker">17</sup><i class="footnote"> Im Gegensatz zu Ketub. VIII, 1, wo Bet-Schamai und Bet-Hillel verschiedener Meinung darüber sind, ob eine Angetraute (<span dir="rtl">ארוסה</span>), der vor der Hochzeit Güter zufallen, das Recht hat, diese selbständig zu verkaufen. In diesem Falle nämlich bestreitet ihr Bet-Hillel dies Recht, weil sie bereits in dem Grade dem Manne angehört, dass der Fremde, der ihr beiwohnt, mit dem Steinigungstode bestraft wird, während die <span dir="rtl">יבם שומרת</span> dem Levir nur in dem Grade angehört, dass der Fremde, der ihr beiwohnt, nur mit Geisselung bestraft wird.</i> dass sie (sie) verkaufen und verschenken darf und dies rechtskräftig ist. Wie hat man, wenn sie stirbt, mit ihrer Ketuba<sup class="footnote-marker">18</sup><i class="footnote"> <span dir="rtl">כתובה</span> eig. das Geschriebene, Dokument, worin der Mann sich verpflichtet, im Scheidungs- oder Todesfalle der Frau eine gewisse Summe zukommen zu lassen; dann auch = die verschriebene Summe (vgl. Ketubot I, 2), 200 resp. 100 Sus nebst dem, was der Mann zu dieser bestimmten Morgengabe hinzugefügt hat (<span dir="rtl">תוספת כתובה</span>).</i> und dem mit ihr ein- und ausgehenden Vermögen<sup class="footnote-marker">19</sup><i class="footnote"> Das sind die Güter, die die Frau in die Ehe mitbringt und die im Scheidungsfall ihr Eigentum verbleiben. An diesen Gütern steht dem Manne nur das Recht des Niessbrauchs zu (<span dir="rtl">נכסי מלוג</span>, s. Jeb. VII, 1).</i> zu verfahren? Bet-Schammai sagt: es teilen die Erben des Gatten mit den Erben ihres Vaters.<sup class="footnote-marker">20</sup><i class="footnote"> Wenn der Levir die „Heiratsansprache“ (Maamar) an sie gehalten, (was nach Raba, Jeb. 39a, in diesem Falle zu ergänzen ist) sodass es zweifelhaft ist, ob sie als geehelicht (<span dir="rtl">נשואה</span>) gilt oder nicht, dann gehört die eine Hälfte der Niessbrauchsgüter dem Levir als dem event. Rechtsnachfolger des verstorbenen Gatten, der (nach Baba batra VIII, 1) seine Frau beerbt, die andre Hälfte dem Vater, der seinerseits seine Tochter als deren Rechtsnachfolger (ibid.) beerbt. Der Ausspruch des Bet-Schammai <span dir="rtl">אשתו עמו</span> (Jeb. III, 5), aus dem zu entnehmen war, dass er sich die Frau durch Maamar vollständig angeeignet hat (vgl. das. Note 22), ist dahin zu erklären, dass durch Maamar die Frau als angetraut (<span dir="rtl">ארוסה</span>) gilt, sodass deren Schwester zur Leviratsehe nicht verpflichtet werden kann, aber nicht als vollständig geehelicht (<span dir="rtl">ודאי נשואה</span>), sodass etwa der Levir sie völlig beerben könnte.</i> Bet-Hillel sagt: die Güter<sup class="footnote-marker">21</sup><i class="footnote"> Die Mitgift der Frau (<span dir="rtl">צאן ברזל נכסי </span>, s. Jeb. VII, 1).</i> bleiben in ihrem Rechtszustand,<sup class="footnote-marker">22</sup><i class="footnote"> Bet-Hillel erklärt nicht, ob im Besitz der Erben der Frau, der sie eigentlich gehörten, oder der des Mannes, der für jene haftbar war. Beide Parteien haben daher als gleichberechtigte die gleichen Ansprüche an die Erbschaft und teilen.</i> die Ketuba (bleibt) im Besitze des Gatten,<sup class="footnote-marker">23</sup><i class="footnote"> Da der Gatte das Recht an der Ketuba mit dem Tode der Gattin erwirbt, so tritt hier der Levir in diesem Augenblicke als sein Rechtsnachfolger ein.</i> das mit ihr ein- und ausgehende Vermögen im Besitze der Erben ihres Vaters.<sup class="footnote-marker">24</sup><i class="footnote"> Von dem sie ursprünglich herstammen. Vgl. zu dieser Mischna Baba batra IX, 9.</i>
+Hat er an ihr die Leviratsehe vollzogen,<sup class="footnote-marker">25</sup><i class="footnote"> Durch Beiwohnung. Vgl. auch Ketubot VIII, 7.</i> so gilt sie als seine Gattin in jeder Hinsicht,<sup class="footnote-marker">26</sup><i class="footnote"> Er darf sich von ihr scheiden mittelst eines Scheidebriefes, ohne ihr Chaliza zu erteilen; auch darf er sie dann wieder heiraten, obgleich in diesem Falle nicht mehr die Leviratsehe - Pflicht vorliegt.</i> nur dass ihre Ketuba zu Lasten des Vermögens ihres ersten Gatten ist.<sup class="footnote-marker">27</sup><i class="footnote"> D. h. der verstorbene Gatte (und nicht der Levir) haftet mit seinem Vermögen für die Ketuba. Hat er kein Vermögen hinterlassen, so muss der Levir der Witwe eine Ketuba, jedoch nur im Betrage von 100 Sus, ausstellen, für die er mit seinem Vermögen haftet.</i>
+Dem ältesten (Bruder) liegt die Pflicht ob, die Leviratsehe zu vollziehen.<sup class="footnote-marker">28</sup><i class="footnote"> S. Jeb. II, 8.</i> Will er es nicht,<sup class="footnote-marker">29</sup><i class="footnote"> Sondern nur die Chaliza erteilen.</i> so wendet man sich an alle (andren) Brüder.<sup class="footnote-marker">30</sup><i class="footnote"> D. h. zunächst an den zweitältesten, dann an den nächstfolgenden u. s. w.</i> Wollen diese nicht, so kehrt man zu dem ältesten zurück und sagt zu ihm: „Dir liegt die Pflicht ob; erteile die Chaliza oder vollziehe die Leviratsehe!“
+Will er (mit seiner Entscheidung) warten,<sup class="footnote-marker">31</sup><i class="footnote"> <span dir="rtl">תלה</span> = hängen, in der Schwebe lassen, daher schwanken, zweifelhaft sein; <span dir="rtl">תלה ב׳</span> = jemand etwas anhängen, zuschieben, von jem. etwas abhängig machen. Hier sind beide Bedeutungen verschmolzen: er schwankt mit seiner Entscheidung und macht sie abhängig von dem Umstande, dass z. B. ein minderjähriger Bruder heranwächst u. s. w., und erst wenn dieser sich weigert, will er die Leviratsehe vollziehen oder die Chaliza erteilen.</i> bis ein minderjähriger (Bruder) heranwächst oder<sup class="footnote-marker">32</sup><i class="footnote"> Wenn er nur der älteste der gerade anwesenden Brüder ist.</i> der älteste aus einem fernen Lande heimkehrt oder ein Taubstummer oder ein Schwachsinniger genesen, so hört man nicht auf ihn, sondern sagt zu ihm: „Dir liegt die Pflicht ob; erteile die Chaliza oder vollziehe die Leviratsehe!“<sup class="footnote-marker">33</sup><i class="footnote"> Denn dem ältesten der anwesenden Brüder liegt es ob, diese Pflicht ungesäumt zu erfüllen.</i>
+Wer seiner Schwägerin die Chaliza erteilt, gilt (dennoch)<sup class="footnote-marker">34</sup><i class="footnote"> Obgleich er durch die Chaliza für die andren Brüder das Verbot herbeiführte, die Schwägerin zu heiraten.</i> als gleichberechtigt mit jedem der Brüder in Bezug auf die Erbschaft;<sup class="footnote-marker">35</sup><i class="footnote"> Des verstorbenen Bruders.</i> lebt aber der Vater noch, so gehört das Vermögen dem Vater.<sup class="footnote-marker">36</sup><i class="footnote"> Weil der Vater in Bezug auf die Erbschaft das Vorrecht vor allen seinen Nachkommen besitzt; Baba batra VIII, 2.</i> Wer an seiner Schwägerin die Leviratsehe vollzieht, erwirbt (dadurch) das Vermögen seines Bruders.<sup class="footnote-marker">37</sup><i class="footnote"> Auch wenn der Vater noch lebt, oder wenn er sich nach vollzogener Leviratsehe von ihr scheidet, da er einmal „in die Rechtsbefugnis seines verstorbenen Bruders eingetreten ist“ (Deut 25, 6).</i> R. Jehuda sagt: In beiden Fällen gehört, wenn der Vater noch lebt, das Vermögen dem Vater.<sup class="footnote-marker">38</sup><i class="footnote"> Da der Levir auch (l. c.) <span dir="rtl">בכור</span>, Erstgeborener genannt wird (vgl. Jeb. II, Note 60), so kann er ebensowenig wie dieser bei Lebzeiten seines Vaters erben. Die Halacha entscheidet jedoch nach der ersteren Ansicht.</i> Wenn jemand seiner Schwägerin die Chaliza erteilt, so darf weder er ihre noch sie seine Verwandten heiraten.<sup class="footnote-marker">39</sup><i class="footnote"> Die Chaluza wird nach der Anordnung der Rabbinen wie seine wirkliche Frau (von der er sich geschieden) angesehen, sodass alle wegen Verwandtschaft mit dem Ehegatten resp. der Ehegattin nach der Thora bestehenden Eheverbote rabbinisch auch bei der Chaluza gelten.</i> Er darf nicht heiraten: ihre Mutter, die Mutter ihrer Mutter, die Mutter ihres Vaters, ihre Tochter, die Tochter ihrer Tochter, die Tochter ihres Sohnes und ihre Schwester, so lange<sup class="footnote-marker">40</sup><i class="footnote"> Diese Beschränkung bezieht sich nur auf diesen letzten Fall.</i> jene<sup class="footnote-marker">41</sup><i class="footnote"> Die Schwägerin.</i> am Leben ist;<sup class="footnote-marker">42</sup><i class="footnote"> Die 7 hier aufgezählten Frauen sind ihm, wenn sie die Blutsverwandten seiner Ehefrau sind, nach der Thora, und Wenn sie die Blutsverwandten seiner Chaluza sind, nach den Rabbinen zur Ehe verboten.</i> seine Brüder jedoch dürfen diese heiraten. Sie darf nicht heiraten: seinen Vater,<sup class="footnote-marker">43</sup><i class="footnote"> Als dessen Schwiegertochter.</i> den Vater seines Vaters,<sup class="footnote-marker">44</sup><i class="footnote"> Als die Schwiegertochter seines Sohnes, obgleich diese auch sonst nur nach den Rabbinen zur Ehe verboten ist; vgl. Jeb. II, Note 31, N. 19.</i> (den<sup class="footnote-marker">45</sup><i class="footnote"> In der Mischna der Talmudausgaben fehlen diese Worte. Vgl. Tosafot Jeb. 40b s. v. <span dir="rtl">שמע</span>.</i> Vater seiner Mutter),<sup class="footnote-marker">46</sup><i class="footnote"> Als die Schwiegertochter seiner Tochter, obgleich diese auch sonst nur nach den Rabbinen zur Ehe verboten ist; vgl. Jeb. II, Note 31, N. 20.</i> seinen Sohn,<sup class="footnote-marker">47</sup><i class="footnote"> Als die Frau seines Vaters.</i> den Sohn seines Sohnes,<sup class="footnote-marker">48</sup><i class="footnote"> Als die Frau seines Grossvaters väterlicherseits, obgleich diese auch sonst nur nach den Rabbinen zur Ehe verboten ist; vgl. l. c. N 5. In unserer Mischna fehlt hier noch: „Den Sohn seiner Tochter“, als die Frau seines Grossvaters mütterlicherseits, die auch sonst nur rabbinisch zur Ehe verboten ist, ibid. N. 6.</i> seinen Bruder<sup class="footnote-marker">49</sup><i class="footnote"> Als die Frau seines Bruders.</i> und den Sohn seines Bruders.<sup class="footnote-marker">50</sup><i class="footnote"> Als die Frau seines Vaterbruders.</i> Man darf die Verwandte der Nebenfrau seiner Chaluza,<sup class="footnote-marker">51</sup><i class="footnote"> Denn das Verbot, die Blutsverwandte (z. B. die Schwester) der Chaluza zu heiraten, erstreckt sich nicht auch auf die Blutsverwandte ihrer Nebenfrau.</i> aber nicht die Nebenfrau der Verwandten seiner Chaluza<sup class="footnote-marker">52</sup><i class="footnote"> Es waren z. B. zwei Brüder, Ruben und Simon, mit zwei Schwestern, Lea und Rahel, verheiratet; Ruben starb, und ein dritter Bruder, Juda, erteilt dessen Witwe Lea die Chaliza. Wenn nun auch Simon stirbt, dann darf Juda dessen Witwe Rahel nicht heiraten, da sie die Schwester seiner Chaluza (Lea) ist, aber auch die Nebenfrau der Rahel nicht, d. i. „die Nebenfrau der Verwandten seiner Chaluza“; er muss vielmehr einer von beiden die Chaliza erteilen. Der Grund dieses Eheverbotes ist folgender: In der Regel pflegt eine Frau, die die Chaliza vollziehen will, ihre nahe Verwandte, z. B. ihre Schwester nach dem Gerichte mitzunehmen. Da nun nicht jeder Anwesende genau weiss, welche von beiden Schwestern die Chaluza ist, so kann leicht Rahel für die Chaluza gehalten werden. Wenn dann Juda die Nebenfrau der Rahel heiraten würde, könnte man glauben, die Nebenfrau der Chaluza sei zur Ehe erlaubt. — L. Heller giebt in seinen Tosafot folgenden Grund an: Die Chaluza ist eher mit einer Geschiedenen zu vergleichen, da mit beiden ein gerichtlicher Act vorgenommen ist; die Nebenfrau der Blutsverwandten einer Chaluza, welche (Blutsverwandte) mit einem Bruder verheiratet ist, gleicht daher einer <span dir="rtl">צרת ערוה</span> und ist darum zur Ehe verboten. Die Nebenfrau einer Chaluza hingegen ist nicht mit einer Geschiedenen zu vergleichen, weil mit ihr kein gerichtlicher Act vollzogen ist; ihre Verwandten erscheinen daher nicht als <span dir="rtl">צרות ערוה</span> und sind darum zur Ehe erlaubt. Vgl. auch Tosafot Jeb. 41a s. v. <span dir="rtl">הך</span>.</i> heiraten.
+Wenn jemand seiner Schwägerin die Chaliza erteilt und sein Bruder deren Schwester heiratet und stirbt: so muss sie die Chaliza vollziehen,<sup class="footnote-marker">53</sup><i class="footnote"> Sie darf ohne Chaliza sich nicht wieder verheiraten, weil nach der Thora der Levir an ihr die Leviratsehe vollziehen musste.</i> darf aber<sup class="footnote-marker">54</sup><i class="footnote"> Solange ihre Schwester, die Chaluza, lebt.</i> den Levir nicht heiraten.<sup class="footnote-marker">55</sup><i class="footnote"> Weil man nach den Rabbinen die Schwester seiner Chaluza nicht heiraten darf, solange diese am Leben ist; s. vorige Mischna.</i> Wenn sich jedoch<sup class="footnote-marker">56</sup><i class="footnote"> Das <span dir="rtl">וכן</span> der Mischna ist nach dem Talmud hier im Sinne von <span dir="rtl">אבל</span> zu nehmen.</i> jemand von seiner Frau scheidet und sein Bruder deren Schwester heiratet und stirbt: so ist diese frei von der Chaliza und der Leviratsehe.<sup class="footnote-marker">57</sup><i class="footnote"> Da, wie aus <span dir="rtl">עליה בחייה</span> Lev. 18, 18 folgt, einem Manne die Schwester seiner geschiedenen Frau nach der Thora zur Ehe verboten ist, solange die Geschiedene lebt, fällt hier die Leviratsehe - Pflicht überhaupt fort.</i>
+Wenn, während eine Frau auf die Leviratsehe wartet,<sup class="footnote-marker">58</sup><i class="footnote"> Vgl. oben Note 15.</i> ein Bruder (des Levir) deren Schwester sich angetraut hat,<sup class="footnote-marker">59</sup><i class="footnote"> Nachdem mit dem Tode seines Bruders für ihn die Pflicht eintrat, an dessen Witwe die Leviratsehe zu vollziehen.</i> so lehrt R. Jehuda ben Bethera: man sagt zu ihm: „Warte,<sup class="footnote-marker">60</sup><i class="footnote"> Mit der Ehelichung der dir Angetrauten, die dir vorläufig noch zur Ehe verboten ist als die Schwester derjenigen, mit der du durch das Band der Leviratsehe-Pflicht verbunden bist (<span dir="rtl">אחות זקוקה</span>).</i> bis Dein älterer<sup class="footnote-marker">61</sup><i class="footnote"> Das <span dir="rtl">גדול</span> ist hier nicht zu urgieren, sondern nur darum hinzugefügt, weil zunächst der älteste Bruder zur Leviratsehe verpflichtet ist, s. Mischna 5.</i> Bruder eine Handlung<sup class="footnote-marker">62</sup><i class="footnote"> Leviratsehe oder Chaliza.</i> vollzogen hat!“ Wenn der Bruder ihr die Chaliza erteilt oder an ihr die Leviratsehe vollzogen hat, darf jener seine Frau ehelichen. Ist die Schwägerin gestorben, so darf er seine Frau ehelichen.<sup class="footnote-marker">63</sup><i class="footnote"> Denn selbst wenn er die Schwägerin geheiratet hätte, dürfte er nach deren Tode ihre Schwester ehelichen.</i> Ist der Levir<sup class="footnote-marker">64</sup><i class="footnote"> Dessen Ehe sie entgegensah.</i> gestorben,<sup class="footnote-marker">65</sup><i class="footnote"> Ohne noch einen andren Bruder zu hinterlassen.</i> so muss er seine Frau durch Scheidebrief entlassen<sup class="footnote-marker">66</sup><i class="footnote"> Da er jetzt verpflichtet ist, an seiner verwitweten Schwägerin die Leviratsehe zu vollziehen, ist seine eigene Frau <span dir="rtl">אחות זקוקתו</span>, und er darf die Ehe mit ihr nicht fortsetzen.</i> und der Frau seines Bruders die Chaliza erteilen.<sup class="footnote-marker">67</sup><i class="footnote"> Weil diese die Schwester der von ihm geschiedenen Frau ist, vgl. Note 57. Die Chaliza muss aber in diesem Falle geschehen, weil die Leviratsehe-Pflicht eintrat, bevor er sich seine Frau (die nunmehr Geschiedene) angetraut hat. Die Anwendung des Sprichwortes: „wehe ihm ob des Verlustes seiner Frau, wehe ihm ob des Verlustes der Frau seines Bruders“, Jeb. II, 5, würde hier nicht zutreffen, weil er durch das Antrauen seiner Frau, bevor an deren Schwester seitens seines Bruders die Leviratsehe vollzogen war, es selbst verschuldet hat, dass er seine eigene Frau nicht behalten darf, was in II, 5 nicht der Fall war.</i>
+Die (zur Leviratsehe verpflichtete) Schwägerin soll nicht die Chaliza vollziehen<sup class="footnote-marker">68</sup><i class="footnote"> Da die Chaliza nur dann stattzufinden hat, wenn auch die Leviratsehe vollzogen werden dürfte.</i> oder den Levir heiraten, bevor drei Monate vorüber sind;<sup class="footnote-marker">68a</sup><i class="footnote"> Nach dem Tode des Gatten.</i> desgleichen sollen alle andren Frauen sich nicht wieder verloben<sup class="footnote-marker">69</sup><i class="footnote"> Unter <span dir="rtl">ארוסין</span> ist immer auch <span dir="rtl">קדושין</span>, die Antrauung zu verstehen.</i> oder verheiraten, bevor drei Monate<sup class="footnote-marker">69a</sup><i class="footnote"> D. h. 90 Tage, wobei der Todestag des Gatten oder der Tag der Ehescheidung und der Tag der Wiederverlobung oder der Wiederverheiratung nicht mitgerechnet werden.</i> vorüber sind,<sup class="footnote-marker">70</sup><i class="footnote"> Damit man feststellen kann, ob das nächste Kind, das die Frau gebiert, aus der ersten oder der zweiten Ehe stammt; vgl. auch oben Note 10.</i> sei es, dass sie noch Jungfrauen sind, sei es, dass man ihnen schon beigewohnt hat, seien sie geschieden oder verwitwet, seien sie verheiratet oder (nur) verlobt.<sup class="footnote-marker">71</sup><i class="footnote"> D. h. seien es Jungfrauen, die nach erfolgter Verlobung, oder Frauen, die nach vollzogener Ehe (Concubitus) verwitwet oder geschieden wurden.</i> R. Jehuda sagt: die bereits verheiratet Gewesenen dürfen sich (sogleich) wieder verloben<sup class="footnote-marker">72</sup><i class="footnote"> Der Grund, Note 70, fällt hier fort, da der Mann seiner Verlobten nicht beiwohnen darf.</i> und die Verlobten (sogleich) verheiraten,<sup class="footnote-marker">73</sup><i class="footnote"> Denn von dem Verlobten können sie nicht schwanger geworden sein.</i> ausser den Verlobten in Judäa, weil er (der Bräutigam) hier mit ihr (der Braut) mehr vertraut<sup class="footnote-marker">74</sup><i class="footnote"> <span dir="rtl">לבו גס בה</span> eig. sein Herz wird gross, schwillt ihr gegenüber; daher = er wird vertrauter, intimer mit ihr. In Judäa pflegten nämlich Braut und Bräutigam schon vor der Ehe öfter zusammenzukommen, um sich leichter an einander zu gewöhnen (Tosefta Ketubot I, 6). Hier lag also die Gefahr eines verbotenen Umgangs vor.</i> ist. R. Jose sagt: alle Frauen dürfen sich (sogleich) wieder verloben, ausser der Witwe, weil sie Trauer hat.<sup class="footnote-marker">75</sup><i class="footnote"> Sie darf sich erst nach den 30 Tagen ihrer Trauer verloben.</i>
+Wenn vier von mehreren Brüdern mit vier Frauen verheiratet sind und sterben, so darf der Älteste von ihnen,<sup class="footnote-marker">76</sup><i class="footnote"> D. i. von den Überlebenden.</i> wenn er will, an allen die Leviratsehe vollziehen. Wenn jemand zwei Frauen hat und stirbt, so macht die (Levirats-) Ehe oder die Chaliza der einen<sup class="footnote-marker">77</sup><i class="footnote"> Er darf nicht an beiden Witwen die Leviratsehe vollziehen, weil es Deut. 25, 9 heisst: „… Der nicht erbauen will das Haus (Sing.) seines Bruders“; und da die Chaliza nur dort zulässig ist, wo auch die Leviratsehe gestattet wäre (vgl. Note 68), darf er auch nicht beiden die Chaliza erteilen.</i> ihre Nebenfrau frei.<sup class="footnote-marker">78</sup><i class="footnote"> Sie darf ohne weiteres eine neue Ehe eingehen.</i> Ist die eine (zur Priesterehe) geeignet und die andre ungeeignet,<sup class="footnote-marker">79</sup><i class="footnote"> Sie war z. B. von einem früheren Manne geschieden.</i> so muss er (der Levir), wenn er die Chaliza erteilt, diese der Ungeeigneten erteilen;<sup class="footnote-marker">80</sup><i class="footnote"> Um nicht durch Chaliza auch die Andre zur Priesterehe ungeeignet zu machen. Der Talmud (Jeb. 44a) drückt dies sprichwörtlich so aus: Es soll niemand das Wasser seines Brunnens ausgiessen, das noch Andre gebrauchen können, wenn er selbst es auch nicht nötig hat.</i> will er jedoch die Leviratsehe vollziehen, so darf er auch die (zur Priesterehe) Geeignete ehelichen.
+Wenn jemand seine Geschiedene<sup class="footnote-marker">81</sup><i class="footnote"> Nachdem sie inzwischen mit einem Andren verheiratet war.</i> wieder heiratet,<sup class="footnote-marker">82</sup><i class="footnote"> Gegen das Verbot Deut. 24, 4.</i> oder seine Chaluza<sup class="footnote-marker">83</sup><i class="footnote"> Das Verbot, seine Chaluza zu heiraten, wird aus dem Ausdruck <span dir="rtl">אשר לא יבנה</span>, Deut, 25, 9 abgeleitet, indem im Anschluss hieran gelehrt wird: <span dir="rtl">כיון שלא בנה שוב לא יבנה</span> (Jeb. 10b), sobald der Levir durch Erteilung der Chaliza es unterlassen, das „Haus seines Bruders zu erbauen“, darf er es überhaupt nicht mehr erbauen, d. h. die Chaluza heiraten.</i> oder die Blutsverwandte seiner Chaluza<sup class="footnote-marker">84</sup><i class="footnote"> Nach R. Akiba wird die Chaluza nach dem Thoragesetz wie seine Frau angesehen, sodass die Blutsverwandten der Chaluza dem Levir im selben Grade zur Ehe verboten sind wie die seiner Ehefrau.</i> ehelicht, so muss er sie entlassen, und das Kind<sup class="footnote-marker">85</sup><i class="footnote"> Das event. aus solcher verbotenen Ehe stammt.</i> ist ein Bastard: dies die Worte des R. Akiba.<sup class="footnote-marker">86</sup><i class="footnote"> R. Akiba erklärt jedes Kind für einen Bastard, das einer Ehe entstammt, die nach einem Verbot der Thora unzulässig ist, auch wenn die Übertretung dieses Verbotes nicht mit der göttlichen Strafe der Ausrottung bedroht ist; s. folgende Mischna.</i> Die Weisen aber sagen: Das Kind ist kein Bastard. Sie stimmen jedoch darin überein, dass, wenn jemand die Blutsverwandte seiner Geschiedenen heiratet,<sup class="footnote-marker">87</sup><i class="footnote"> Die Geschiedene wird wie seine Ehefrau betrachtet, sodass ihre Blutsverwandten dem Geschiedenen ebenso bei Strafe der Ausrottung zur Ehe verboten sind, wie die seiner Ehefrau.</i> das Kind ein Bastard ist.<sup class="footnote-marker">88</sup><i class="footnote"> Die Weisen (ibid.) erklären nur das Kind für einen Bastard, das einer bei Strafe der Ausrottung (oder bei gerichtlicher Todesstrafe) verbotenen Ehe entstammt; s. folg. Mischna.</i>
+Wer ist ein Bastard?<sup class="footnote-marker">89</sup><i class="footnote"> Von dem das Verbot Deut. 23, 3 gilt.</i> Jeder, der aus irgend einer fleischlichen Vermischung abstammt, die durch Gesetz<sup class="footnote-marker">90</sup><i class="footnote"> D. h. durch ein einfaches Verbot, wenn auch dessen Übertretung nicht mit Ausrottungsstrafe bedroht ist.</i> verboten ist; dies die Worte des R. Akiba. Simon der Temanite sagt: nur aus solcher, auf die die Strafe der göttlichen Ausrottung gesetzt ist; und die Halacha<sup class="footnote-marker">91</sup><i class="footnote"> Vgl. auch Kidduschin III, 12.</i> entscheidet nach seinen Worten.<sup class="footnote-marker">92</sup><i class="footnote"> Eine Ausnahme bildet das Kind, das aus dem Concubitus mit einer Menstruierenden stammt; obgleich nach Lev. 18, 19 und 29 dieser mit Ausrottung bestraft wird, ist dennoch das Kind kein Bastard, Kidd. 68a.</i> R. Josua sagt: nur aus solcher, auf die eine gerichtliche Todesstrafe gesetzt ist. Darauf sagte R. Simon, Sohn Asai’s: ich fand ein Geschlechtsregister<sup class="footnote-marker">93</sup><i class="footnote"> Vgl. <span dir="rtl">ספר היחש</span>, Neh. 7, 5.</i> in Jerusalem, in dem geschrieben stand: „N. N. ist ein Bastard, von einer (unzüchtigen) verehelichten Frau (geboren)“, sodass dies die Worte des R. Josua bestätigt .<sup class="footnote-marker">94</sup><i class="footnote"> Die Unzucht mit der Ehefrau eines Andren wird (nach Sanh. XI, 1) mit Erdrosselung geahndet. Aus der Bemerkung in dem Geschlechtsregister folgt also, dass ein Kind nur dann ein Bastard ist, wenn es einem mit gerichtlicher Todesstrafe bedrohten Concubitus entstammt. Erdrosselung gilt nun (nach Sanh. VII, 2) als die leichteste der gerichtlichen Todesstrafen; wenn somit der Concubitus mit Steinigung oder Verbrennung bedroht ist, so ist das Kind gewiss ein Bastard.</i> Wenn (einem Manne) seine Frau stirbt, darf er ihre Schwester heiraten; wenn er sich von ihr geschieden und sie stirbt, darf er ihre Schwester heiraten; wenn sie einen Andren geheiratet und stirbt, darf er deren Schwester heiraten.<sup class="footnote-marker">95</sup><i class="footnote"> Das Verbot, die Schwester seiner Frau zu heiraten, gilt nur bei Lebzeiten der Gattin (<span dir="rtl">עליה בחייה</span>). Vgl. Note 57.</i> Wenn seine (ihm zur Leviratsehe verpflichtete) Schwägerin stirbt, darf er ihre Schwester heiraten;<sup class="footnote-marker">96</sup><i class="footnote"> Wenn schon das Verbot, die Schwester seiner Gattin zu heiraten, mit dem Tode dieser ausser Kraft tritt, dann muss das Verbot, die Schwester seiner Jebama zu heiraten, gewiss mit dem Tode dieser erlöschen (Tos.).</i> wenn er ihr die Chaliza erteilt und sie stirbt, darf er deren Schwester heiraten. (Wenn sie einen Andren geheiratet und stirbt, darf er ihre Schwester heiraten).
+
+Chapter 5
+
+Rabban Gamliel sagt: ein Scheidebrief nach einem andren (bereits erteilten) hat keine Giltigkeit<sup class="footnote-marker">1</sup><i class="footnote"> Wenn der Levir erst der einen der Witwen seines Bruders und dann auch der andren einen Scheidebrief gegeben, so hat der letztere keine rechtliche Giltigkeit, d. h. die Blutsverwandten der zweiten sind dem Levir nicht zur Ehe verboten als die „Verwandten seiner Geschiedenen.“ Denn da durch Erteilung des ersten Scheidebriefes das Band der Leviratsehe-Pflicht gegenüber dem „Hause seines Bruders“ aufgelöst ist, sodass er weder die Geschiedene selbst noch deren Nebenfrau heiraten darf, wird die Erteilung des zweiten Scheidebriefes als nicht geschehen betrachtet. Dasselbe ist der Fall, wenn der Verstorbene nur eine Frau, dagegen zwei (oder mehr) Brüder hinterlassen. Erteilt erst der eine, dann der andre Bruder der Witwe einen Scheidebrief, so hat der zweite keine Giltigkeit, und der zweite Bruder darf die Blutsverwandten der Witwe heiraten.</i>, ebensowenig eine „Heirats - Ansprache“ nach einer andren,<sup class="footnote-marker">2</sup><i class="footnote"> Maamar verpflichtet zur Vollendung der Leviratsehe, und falls er diese nicht vollziehen, sondern die Chaliza erteilen will, auch zur Erteilung eines Scheidebriefes. Wenn nun ein Bruder an zwei Witwen oder zwei Brüder an eine und dieselbe Witwe des verstorbenen Bruders die Heiratsansprache gehalten, so hat immer die zweite keine Giltigkeit und bedarf zu ihrer Annullierung nicht erst des Scheidebriefes; im ersten Falle darf der Levir die Verwandten der zweiten Witwe heiraten, in zweiten Falle der zweite Bruder die Verwandten der Witwe.</i> eine Beiwohnung nach einer andren,<sup class="footnote-marker">3</sup><i class="footnote"> Die Beiwohnung seitens des Levir ist (nach Deut. 25, 5) die Vollendung der Leviratsehe. Wenn nun ein Levir oder zwei Brüder beiden Witwen des Verstorbenen beigewohnt haben, so hat die Beiwohnung der zweiten (die nur als unzüchtige Handlung angesehen wird) keine rechtliche Giltigkeit, verpflichtet nicht zur Erteilung eines Scheidebriefes und verbietet nicht deren Verwandte dem betreffenden Levir zur Ehe.</i> eine Chaliza nach einer andren.<sup class="footnote-marker">4</sup><i class="footnote"> Die Erteilung der ersten Chaliza hebt das Band der Leviratsehe-Pflicht vollständig auf, sodass die zweite Chaliza als nicht geschehen betrachtet wird. Es ist daher die zweite Witwe durch diese Chaliza zur Priesterehe nicht untauglich geworden, noch sind deren Verwandte dem Levir zur Ehe verboten.</i> Die Weisen aber sagen: es hat wohl Giltigkeit ein Scheidebrief nach einem andren<sup class="footnote-marker">5</sup><i class="footnote"> Denn die Erteilung des Scheidebriefes an die erste Witwe seitens des einen Levir (resp. an die einzige Witwe seitens des einen der beiden Brüder) hebt das Band der Leviratsehe-Pflicht noch nicht vollständig auf, da ja noch Chaliza zu erfolgen hat, um die Witwe ganz frei zu machen. Es hat daher die Erteilung des zweiten Scheidebriefes die Folge, dass die Verwandten dieser Geschiedenen dem Levir zur Ehe verboten sind.</i> und eine „Heirats-Ansprache“ nach einer andren,<sup class="footnote-marker">6</sup><i class="footnote"> Durch Maamar allein war der Leviratsehe-Pflicht noch nicht genügt, solange nicht auch Beiwohnung erfolgte. Es muss daher jede Heiratsansprache noch durch Scheidebrief annulliert und der einen der beiden Witwen die Chaliza erteilt werden, um sie beide völlig frei zu machen.</i> aber nichts (hat Giltigkeit) nach einer (erfolgten) Beiwohnung<sup class="footnote-marker">7</sup><i class="footnote"> Weil hierdurch der Leviratsehe - Pflicht vollkommen genügt ist.</i> oder einer Chaliza.<sup class="footnote-marker">8</sup><i class="footnote"> Weil hierdurch das Band der Leviratsehe-Pflicht vollkommen gelöst ist.</i>
+Wie ist dies<sup class="footnote-marker">9</sup><i class="footnote"> Dass nämlich nach erfolgter Beiwohnung oder Chaliza nichts mehr Giltigkeit hat.</i> zu verstehen? Wenn<sup class="footnote-marker">10</sup><i class="footnote"> Diese und die folgende Mischna behandeln die Frage: welche rechtlichen Folgen hat bei einem Levir und einer Schwägerin 1) die Erteilung des Scheidebriefes, die Chaliza und die Beiwohnung nach vorausgegangener Heirats - Ansprache? 2) Maamar, Beiwohnung und Chaliza nach erfolgter Erteilung des Scheidebriefes? 3) Maamar, Scheidebrief und Beiwohnung nach stattgehabter Chaliza? 4) Maamar, Scheidebrief und Chaliza nach geschehener Beiwohnung?</i> er (der Levir) an seine Schwägerin die „Heirats-Ansprache“ gehalten und ihr dann einen Scheidebrief gegeben, so muss er ihr noch die Chaliza erteilen.<sup class="footnote-marker">11</sup><i class="footnote"> Um das Band der Leviratsehe-Pflicht (<span dir="rtl">זיקה</span>) vollständig zu lösen. Er darf sie aber nicht heiraten, da er durch Erteilung des Scheidebriefes gezeigt hat, dass er „das Haus seines Bruders nicht erbauen will“, sodass für ihn jetzt das Verbot eintritt <span dir="rtl">לא יבנה</span>, dass er es fortan nicht mehr erbauen darf. Vgl. Jeb. IV, Note 83.</i> Hat er die „Heirats-Ansprache“ an sie gehalten und ihr dann die Chaliza erteilt, so muss er ihr noch einen Scheidebrief geben.<sup class="footnote-marker">12</sup><i class="footnote"> Um die Heiratsansprache zu annullieren; denn die Chaliza kann nur die <span dir="rtl">זיקה</span> auflösen, aber nicht die durch Maamar erfolgte Antrauung. Der Umstand aber, dass sie hier trotz vorausgegangener Chaliza noch einen Scheidebrief nötig hat, widerspricht nicht der Behauptung der Weisen in der ersten Mischna, dass nach der Chaliza nichts mehr Giltigkeit hat, da dieser Satz nur für den Fall gilt, dass vor der Chaliza kein Maarnar erfolgt ist; ist dieser erfolgt, so muss das für die Witwe durch Maamar eingetretene Verbot, einen Andren zu heiraten, durch Erteilung eines Scheidebriefes wieder aufgehoben werden.</i> Hat er die „Heirats-Ansprache“ an sie gehalten und ihr dann beigewohnt, so ist dies nach der Vorschrift (gehandelt).<sup class="footnote-marker">13</sup><i class="footnote"> Die Weisen haben angeordnet, dass vor der Beiwohnung, die nach der Thora allein zur Vollziehung der Leviratsehe erforderlich ist, der Levir sich die Schwägerin durch Erteilung eines Gegenstandes im Werte einer Peruta in Gegenwart zweier Zeugen regelrecht antrauen muss, was eben durch Maamar geschehen ist.</i>.
+Wenn er ihr einen Scheidebrief gegeben und dann die „Heirats-Ansprache“ an sie gehalten, so bedarf sie noch eines Scheidebriefes<sup class="footnote-marker">14</sup><i class="footnote"> Um die Heiratsansprache zu annullieren.</i> und der Chaliza.<sup class="footnote-marker">15</sup><i class="footnote"> Um die <span dir="rtl">זיקה</span> vollständig zu lösen.</i> Hat er ihr einen Scheidebrief gegeben und ihr dann beigewohnt, so bedarf sie noch eines Scheidebriefes<sup class="footnote-marker">16</sup><i class="footnote"> Die Beiwohnung war eine unerlaubte, da er ja durch die Erteilung des Scheidebriefes bewiesen hatte, dass er die Leviratsehe nicht vollziehen will; er darf sie daher nicht behalten und muss ihr einen Scheidebrief geben.</i> und der Chaliza.<sup class="footnote-marker">15</sup><i class="footnote"> Um die <span dir="rtl">זיקה</span> vollständig zu lösen.</i> Hat er ihr einen Scheidebrief gegeben und dann die Chaliza erteilt, so hat nach dieser Chaliza nichts mehr Giltigkeit.<sup class="footnote-marker">8</sup><i class="footnote"> Weil hierdurch das Band der Leviratsehe-Pflicht vollkommen gelöst ist.</i> Wenn er ihr die Chaliza erteilt und dann die „Heirats-Ansprache“ an sie gehalten oder ihr einen Scheidebrief gegeben oder ihr beigewohnt hat, oder wenn er ihr beigewohnt und dann die „Heirats-Ansprache“ an sie gehalten oder ihr einen Scheidebrief gegeben oder ihr die Chaliza erteilt hat, so hat nach der Chaliza<sup class="footnote-marker">17</sup><i class="footnote"> Bezw. nach der Beiwohnung.</i> nichts mehr Giltigkeit,<sup class="footnote-marker">18</sup><i class="footnote"> D. h. wenn er nach erfolgter Beiwohnung die Heiratsansprache an sie hält oder ihr die Chaliza erteilt, so ist dieses ungiltig, da sie durch den Concubitus rechtmässig seine Ehefrau geworden ist, von der er sich nur durch Erteilung eines Scheidebriefes trennen kann. Hat er diesen erteilt, so braucht nicht etwa noch Chaliza zu erfolgen, da sie seine rechtmässige Gattin gewesen, deren Scheidung nur durch Scheidebrief geschieht. Desgleichen hat nach erfolgter Chaliza wieder Maamar noch Beiwohnung rechtliche Folgen, da die Jebama dem Levir durch die Chaliza zur Ehe verboten wurde (<span dir="rtl">לא יבנה</span>, s. Note 11). Diese Mischna aber vertritt die Ansicht des R. Akiba (Jeb. 10b), dass Ehen, bei deren Eingehung die Gatten ein Verbot der Thora übertreten, ungiltig sind (<span dir="rtl">אין קידושין תופסין בחייבי לאוין</span>). Die Halacha entscheidet jedoch nach der Ansicht der Weisen, dass solche Ehen wohl giltig sind; es kann daher eine Trauung nach erfolgter Chaliza nur durch Scheidebrief wieder aufgehoben werden. — Im zweiten Falle unsrer Mischna <span dir="rtl">חלץ ועשה מאמר וכו׳</span> sind die beiden Worte <span dir="rtl">נתן גט</span> eigentlich überflüssig; denn das Verbot, die Verwandten seiner Schwägerin, von der er sich geschieden, zu heiraten, trat bereits mit der Erteilung der Chaliza ein. Die Worte <span dir="rtl">נתן גט</span> sind hier nur wegen des Parallelismus mit dem folgenden Falle eingeschaltet. Ebenso sind in diesem dritten Falle <span dir="rtl">או בעל וכו׳</span> die Worte <span dir="rtl">ועשה מאמר</span> eigentlich überflüssig; denn Maamar nach erfolgter Beiwohnung kann keine andren rechtlichen Folgen haben als diese selbst, da die Verwandten der Jebama dem Levir bereits durch die Beiwohnung dieser zur Ehe verboten wurden. Die Worte <span dir="rtl">ועשה מאמר</span> sind nur wegen des Parallelismus mit dem vorhergehenden Falle eingeschaltet.</i> gleichviel, ob dies bei einer Schwägerin und einem Schwager, oder bei zwei Schwägerinnen und einem Schwager vorkommt.<sup class="footnote-marker">19</sup><i class="footnote"> In beiden Fällen hat nach der Erteilung des ersten Scheidebriefes (s. oben Note 5) oder der ersten Heiratsanprache (Note 6) noch manches Giltigkeit, aber nichts (nach der Ansicht des R. Akiba) nach erfolgter Chaliza oder Beiwohnung. Nach der Halacha jedoch kann der Levir, wenn er nach erfolgter Chaliza die Chaluza oder deren Nebenfrau sich angetraut hat, diese Trauung nur durch Scheidebrief wieder aufheben (s. vorige Note). Hat er aber der Jebama beigewohnt, so ist zwar bei ihr jeder nachfolgende Akt (wie Maamar oder Chaliza) ungiltig (ibid.); wenn er jedoch nach Beiwohnung der Jebama deren Nebenfrau sich angetraut oder ihr beigewohnt hat, so kann er diese Ehe, da sie eine giltige ist, nur durch Scheidebrief trennen. (Maim. Hil. Jibbum V, 16; Eb. haëser Cap. 170, § 12).</i>
+Wie ist dies<sup class="footnote-marker">20</sup><i class="footnote"> Nämlich der letzte Fall der vorigen Mischna, dass zwei Schwägerinnen und ein Schwager da waren.</i> zu verstehen? Wenn er (der Levir) an jede (Schwägerin) die „Heirats-Ansprache“ gehalten, so muss er ihnen zwei Scheidebriefe geben<sup class="footnote-marker">21</sup><i class="footnote"> Da nach der Ansicht der Weisen (Jeb. V, 1) ein Maamar nach einem bereits erfolgten Giltigkeit hat, so muss jeder einzelne durch Scheidebrief annulliert werden. Er darf jedoch (nach Jeb. IV, 11 Note 77) nicht an beiden die Leviratsehe vollziehen, aber auch (nach derselben Mischna) nicht an einer von beiden, da ja auch die andre durch Maamar mit ihm verbunden ist. Und selbst wenn er einer von beiden einen Scheidebrief erteilt hätte, dürfte er die andre nicht heiraten, da er durch diesen Scheidebrief gezeigt hat, dass er „das Haus seines Bruders nicht erbauen will“; vgl. oben Note 11.</i> und der einen die Chaliza<sup class="footnote-marker">15</sup><i class="footnote"> Um die <span dir="rtl">זיקה</span> vollständig zu lösen.</i> erteilen.<sup class="footnote-marker">22</sup><i class="footnote"> Wodurch die andre vollkommen frei wird, s. Jeb. IV, 11.</i> Hat er an eine die „Heirats-Ansprache“ gehalten und der andren einen Scheidebrief gegeben,<sup class="footnote-marker">23</sup><i class="footnote"> Durch diesen Scheidebrief aber wird ihm die erste zur Ehe verboten, da er einmal mit der Scheidung begonnen.</i> so muss er (jener) einen Scheidebrief geben<sup class="footnote-marker">14</sup><i class="footnote"> Um die Heiratsansprache zu annullieren.</i> und (einer von beiden) die Chaliza<sup class="footnote-marker">15</sup><i class="footnote"> Um die <span dir="rtl">זיקה</span> vollständig zu lösen.</i> erteilen.<sup class="footnote-marker">22</sup><i class="footnote"> Wodurch die andre vollkommen frei wird, s. Jeb. IV, 11.</i> Hat er an eine die „Heirats-Ansprache“ gehalten und der andren beigewohnt, so muss er ihnen zwei Scheidebriefe geben<sup class="footnote-marker">24</sup><i class="footnote"> Der einen, um den Maamar zu annullieren, und der andren, weil sie ihm infolge des an die erste gehaltenen Maamar zur Ehe verboten wurde.</i> und der einen die Chaliza<sup class="footnote-marker">15</sup><i class="footnote"> Um die <span dir="rtl">זיקה</span> vollständig zu lösen.</i> erteilen.<sup class="footnote-marker">22</sup><i class="footnote"> Wodurch die andre vollkommen frei wird, s. Jeb. IV, 11.</i> Hat er an eine die „Heirats-Ansprache“ gehalten und der andren die Chaliza erteilt, so muss er der ersteren einen Scheidebrief geben<sup class="footnote-marker">25</sup><i class="footnote"> Um den Maamar zu annullieren, was durch die Chaliza der andren nicht geschieht.</i> Hat er jeder einen Scheidebrief gegeben, so muss er einer von ihnen die Chaliza erteilen.<sup class="footnote-marker">26</sup><i class="footnote"> Da nach der Ansicht der Weisen (Jeb. V, 1) ein Scheidebrief nach einem bereits erteilten Giltigkeit hat, muss er einer von beiden die Chaliza erteilen und darf dann auch die Blutsverwandten der zweiten nicht heiraten.</i> Hat er der einen einen Scheidebrief gegeben und der andren beigewohnt, so muss er dieser einen Scheidebrief geben<sup class="footnote-marker">27</sup><i class="footnote"> Er darf sie nicht behalten, da er durch den ersten Scheidebrief gezeigt hat, dass er die Leviratsehe nicht vollziehen will.</i> und die Chaliza erteilen.<sup class="footnote-marker">28</sup><i class="footnote"> Der Scheidebrief allein genügt nicht, um die rechtlichen Folgen der Beiwohnung aufzuheben, da diese eine unerlaubte war.</i> Hat er der einen Scheidebrief gegeben und an die andre die „Heirats-Ansprache“ gehalten, so muss er (dieser) einen Scheidebrief geben<sup class="footnote-marker">14</sup><i class="footnote"> Um die Heiratsansprache zu annullieren.</i> und (einer von beiden) die Chaliza<sup class="footnote-marker">15</sup><i class="footnote"> Um die <span dir="rtl">זיקה</span> vollständig zu lösen.</i> erteilen.<sup class="footnote-marker">22</sup><i class="footnote"> Wodurch die andre vollkommen frei wird, s. Jeb. IV, 11.</i> Hat er der einen Scheidebrief gegeben und der andren die Chaliza erteilt, so hat nach dieser Chaliza nichts mehr Giltigkeit.<sup class="footnote-marker">29</sup><i class="footnote"> Auch diese Mischna vertritt die Ansicht des R. Akiba; s. jedoch oben Note 19.</i>
+Wenn er (der Levir) der einen und dann auch der andren die Chaliza erteilt hat, oder wenn er der einen die Chaliza erteilt und an die andre die „Heirats-Ansprache“ gehalten oder ihr einen Scheidebrief gegeben oder ihr beigewohnt hat, oder wenn er der einen und dann auch der andren beigewohnt hat, oder wenn er der einen beigewohnt und an die andre die „Heirats-Ansprache“ gehalten oder ihr einen Scheidebrief gegeben oder die Chaliza erteilt hat: so hat nach der Chaliza<sup class="footnote-marker">17</sup><i class="footnote"> Bezw. nach der Beiwohnung.</i> nichts mehr Giltigkeit;<sup class="footnote-marker">30</sup><i class="footnote"> D. h. immer der zweite Act nach der Chaliza resp. der Beiwohnung hat keine rechtliche Folge, und der Levir darf die Blutsverwandten der zweiten heiraten; auch macht er diese durch Erteilung der Chaliza zur Priesterehe nicht untauglich. Vgl. auch oben Note 18.</i> gleichviel, ob dies bei einem Schwager und zwei Schwägerinnen oder zwei Schwägern und einer Schwägerin<sup class="footnote-marker">31</sup><i class="footnote"> Oder auch bei zwei Schwägerinnen und zwei Schwägern; denn der Bruder des Levir darf dessen Nebenfrau nicht heiraten.</i> vorkommt.
+Wenn er ihr die Chaliza erteilt und dann die „Heirats-Ansprache“ an sie gehalten oder ihr einen Scheidebrief gegeben oder ihr beigewohnt hat, oder wenn er ihr; beigewohnt und dann die „Heirats-Ansprache“ an sie gehalten oder ihr einen Scheidebrief gegeben oder ihr die Chaliza erteilt hat, so hat nach der Chaliza nichts mehr Giltigkeit,<sup class="footnote-marker">32</sup><i class="footnote"> Dieser Teil der Mischna stand bereits am Schlusse der dritten Mischna in diesem Abschnitte und ist nur wegen des nachfolgenden Satzes wiederholt.</i> gleichviel, ob diese zu Anfang<sup class="footnote-marker">33</sup><i class="footnote"> Wenn er der einen die Chaliza erteilt, an die andre die Heiratsansprache gehalten, und dann dieser einen Scheidebrief gegeben hat.</i> oder in der Mitte<sup class="footnote-marker">34</sup><i class="footnote"> Wenn er der einen einen Scheidebrief, der andren die Chaliza erteilt und dann an die eine oder die andre die Heiratsansprache gehalten, so hat diese keine Giltigkeit und bedarf zu ihrer Annullierung nicht eines Scheidebriefes.</i> oder am Ende<sup class="footnote-marker">35</sup><i class="footnote"> Wenn er an die eine die Heiratsansprache gehalten, dann ihr den Scheidebrief gegeben und ihr (oder deren Nebenfrau) darauf die Chaliza erteilt hat, so hat ein zweiter Maamar keine Giltigkeit mehr und bedarf zu seiner Annullierung keines Scheidebriefes. S. jedoch Note 19.</i> stattgefunden; was jedoch die Beiwohnung betrifft, so hat, wenn diese zu Anfang<sup class="footnote-marker">36</sup><i class="footnote"> D. h. vor Maamar und Scheidebrief.</i> stattgefunden, nach ihr nichts mehr Giltigkeit,<sup class="footnote-marker">37</sup><i class="footnote"> Denn durch die Beiwohnung war (nach der Thora) der Leviratsehe-Pflicht genügt und die <span dir="rtl">זיקה</span> aufgelöst.</i> wenn sie aber in der Mitte<sup class="footnote-marker">38</sup><i class="footnote"> Wenn er der einen einen Scheidebrief erteilt und der andren beigewohnt, so hat die Heiratsansprache an die dritte Schwägerin noch Giltigkeit und er darf deren Blutsverwandte nicht heiraten, da die Beiwohnung der zweiten infolge des vorausgegangenen Maamar eine unerlaubte und die <span dir="rtl">זיקה</span> daher nicht vollständig aufgelöst war. Ebenso darf er, wenn er der einen einen Scheidebrief gegeben, der andren beigewohnt und dann an die erstere die Heiratsansprache gehalten, die Verwandten derselben nicht heiraten; nur sind ihm dieselben auch schon aus dem Grunde verboten, weil sie die Verwandten seiner Geschiedenen sind.</i> oder am Ende<sup class="footnote-marker">39</sup><i class="footnote"> Wenn er der einen einen Scheidebrief erteilt und an die andre die Heiratsansprache gehalten, dann einer von beiden beigewohnt, so ist die Beiwohnung infolge des vorausgegangenen Scheidebriefes eine unerlaubte; die Frau, der er beigewohnt, kann daher nicht durch Scheidebrief, sondern nur durch Chaliza wieder frei werden.</i> stattgefunden<sup class="footnote-marker">40</sup><i class="footnote"> Auch nach geschehener Beiwohnung braucht weder auf Maamar ein Scheidebrief noch auf diesen die Chaliza zu erfolgen.</i>, wohl noch etwas Giltigkeit. R. Nehemia sagt: sowohl wenn die Beiwohnung als auch wenn die Chaliza zu Anfang oder in der Mitte oder am Ende stattgefunden, hat nachher nichts mehr Giltigkeit.
+
+Chapter 6
+
+Wer seiner Schwägerin beiwohnt, sei es aus Versehen<sup class="footnote-marker">1</sup><i class="footnote"> Indem er sie irrtümlich für seine Frau oder die Gattin eines Andren hält.</i> oder aus Mutwillen,<sup class="footnote-marker">2</sup><i class="footnote"> Nur in der Absicht, Unzucht mit ihr zu treiben, nicht aber die Pflicht der Leviratsehe zu erfüllen.</i> sei es gezwungen<sup class="footnote-marker">3</sup><i class="footnote"> Er wurde gewaltsam gezwungen, seiner Schwägerin beizuwohnen.</i> oder freiwillig,<sup class="footnote-marker">4</sup><i class="footnote"> In der Absicht, die Leviratsehe zu vollziehen. Dieser vierte Fall, der an sich überflüssig erscheint, ist nur darum hinzugefügt, weil die Mischna in der Regel neben <span dir="rtl">אונס</span> auch den Gegensatz <span dir="rtl">רצון</span> nennt.</i> selbst wenn er aus Versehen und sie aus Mutwillen,<sup class="footnote-marker">5</sup><i class="footnote"> Beide hatten also nicht die Absicht, die Leviratsehe zu vollziehen, während in den obigen Fällen zum mindesten einer von beiden diese Absicht hatte.</i> er aus Mutwillen und sie aus Versehen, er gezwungen und sie nicht gezwungen,<sup class="footnote-marker">6</sup><i class="footnote"> Aber aus Versehen oder Mutwillen; dasselbe ist aber auch der Fall, wenn beide gezwungen waren.</i> sie gezwungen und er nicht gezwungen handelt, gleichviel ob er sie dabei nur entblösst<sup class="footnote-marker">7</sup><i class="footnote"> D. h. nur die Eichel, aber nicht das ganze Glied einführt, Jeb. 55b. Der Ausdruck ist Lev. 20, 18 entlehnt. (Levy in seinem talmudischen Wörterbuch nimmt (nach dem Vorgange David Kimchis im <span dir="rtl">ס׳ השרשים</span>, Buxtorfs im Lexicon chaldaicum u. A.) einen Stamm <span dir="rtl">ערה</span> an = an etwas bringen, anhängen, anschliessen sc. die Geschlechtsteile).</i> oder die Beiwohnung vollendet — erwirbt sie<sup class="footnote-marker">8</sup><i class="footnote"> Sie gilt in jeder Hinsicht als seine Ehefrau, sodass ihre Ehe nur durch Scheidebrief getrennt werden kann, er sie bei ihrem Ableben beerbt u. s. w.</i> als Gattin;<sup class="footnote-marker">9</sup><i class="footnote"> Denn unter dem Ausdruck <span dir="rtl">יבא עליה</span>, Deut. 25, 5 ist jede Art der Beiwohnung zu verstehen, gleichviel ob sie aus Versehen oder Mutwillen u. s. f. geschieht. Dass aber die „Entblössung“ (<span dir="rtl">העראה</span>) der Menstruierenden als vollendete Beiwohnung gilt, folgt aus <span dir="rtl">מקרה הערה</span>, Levit. 20, 18; von dieser wird das Gesetz (nach Lev. 18, 29) auf alle andren Frauen übertragen.</i> auch macht hierbei die Art der Beiwohnung keinen Unterschied.<sup class="footnote-marker">10</sup><i class="footnote"> Die Pluralform <span dir="rtl">משכבי אשה</span>, Lev. 20, 13 weist auf die natürliche und widernatürliche Art der Beiwohnung hin.</i>
+Desgleichen: wer einer von den in der Thora wegen Blutsverwandtschaft (zur Ehe) verbotenen oder den (zur Ehe) ungeeigneten Frauen beiwohnt,<sup class="footnote-marker">11</sup><i class="footnote"> Unter den in der vorigen Mischna genannten Umständen.</i> wie es eine Witwe für einen Hohenpriester,<sup class="footnote-marker">12</sup><i class="footnote"> Vgl. Jeb. II, 4.</i> eine Geschiedene und eine Chaluza für einen gemeinen Priester, ein weiblicher Bastard und eine Nethina für einen Israeliten, die Tochter eines Israeliten für einen Bastard und einen Nathin ist — macht sie hierdurch (zu gewissen Dingen)<sup class="footnote-marker">13</sup><i class="footnote"> Zur Priesterehe und zum Genusse von Hebe.</i> untauglich;<sup class="footnote-marker">14</sup><i class="footnote"> Denn die Beiwohnung einer Witwe seitens eines Hohenpriesters oder einer Geschiedenen seitens eines gemeinen Priesters stempelt sie zur „Entweihten“ (<span dir="rtl">חללה</span>), die keinen Priester heiraten (Lev. 21, 7 u. 14) und, wenn sie die Tochter eines Priesters ist, von der Hebe ihres Vaters nicht geniessen darf (Lev. 22, 12); die Chaluza ist nach den Rabbinen dem Priester zur Ehe verboten (s. Jeb. II, Note 35). Der weibliche Bastard und die Nethina dürfen als solche bereits keinen Priester heiraten; die Mischna zählt sie nur deshalb mit auf, um zu sagen, dass ihre „Entblössung“ (<span dir="rtl">העראה</span>) ebenso strafbar ist wie ihre vollendete Beiwohnung. Die Verbindung der Tochter eines Israeliten mit einem Bastard oder einem Nathin stempelt jene (nach Raschi und Maimonides) zur „Buhlerin“ (<span dir="rtl">זונה</span>), bei der gleichfalls die oben genannten Verbote Platz greifen. Auch die Frau eines Israeliten, die vergewaltigt wurde, darf, obgleich sie ihrem Manne dadurch nicht verboten wurde, weder einen Priester heiraten noch Hebe geniessen, da die Beiwohnung eine unerlaubte war und sie zur „Buhlerin“ stempelt (Jeb. 56b).</i> auch macht hierbei die Art der Beiwohnung keinen Unterschied.<sup class="footnote-marker">10</sup><i class="footnote"> Die Pluralform <span dir="rtl">משכבי אשה</span>, Lev. 20, 13 weist auf die natürliche und widernatürliche Art der Beiwohnung hin.</i>
+Eine Witwe, die mit einem Hohenpriester, eine Geschiedene und eine Chaluza, die mit einem gemeinen Priester verlobt sind, dürfen<sup class="footnote-marker">15</sup><i class="footnote"> Wenn sie Priestertöchter sind.</i> keine Hebe geniessen.<sup class="footnote-marker">16</sup><i class="footnote"> Da die Verlobung (<span dir="rtl">ארוסין</span>), worunter im Talmud stets die Verbindung durch Antrauung (<span dir="rtl">קדושין</span>) zu verstehen ist, eine unerlaubte war und somit eine verbotene Eheschliessung zu befürchten ist.</i> R. Elieser und R. Simon erklären sie (hierzu) für geeignet.<sup class="footnote-marker">17</sup><i class="footnote"> Erst durch erfolgte Beiwohnung, wodurch sie <span dir="rtl">חללות</span> werden, ist ihnen der Genuss der Hebe verboten. Die Halacha entscheidet jedoch nach der ersteren Ansicht.</i> Wurden sie nach der Verehelichung verwitwet oder geschieden, so sind sie hierzu ungeeignet;<sup class="footnote-marker">18</sup><i class="footnote"> Da sie durch die vollzogene Ehe <span dir="rtl">חללות</span> wurden.</i> wurden sie es nach der Verlobung, so sind sie hierzu geeignet.<sup class="footnote-marker">19</sup><i class="footnote"> Denn auch der Vertreter der ersteren Ansicht (<span dir="rtl">ת״ק</span>) verbietet einer mit einem Hohenpriester verlobten Witwe den Genuss der Hebe nur solange, als sie verlobt ist, weil eine verbotene Beiwohnung zu befürchten ist; durch den Tod des Gatten ist aber hier diese Befürchtung ausgeschlossen.</i>
+Ein Hoherpriester darf keine Witwe heiraten, sei sie nach der Verlobung oder nach der Verehelichung Witwe geworden. Auch darf er keine Mannbare<sup class="footnote-marker">20</sup><i class="footnote"> <span dir="rtl">בגר</span> (verw. mit <span dir="rtl">בכר</span>) reif, mannbar sein. Unter <span dir="rtl">בוגרת</span> versteht man ein Mädchen nach zurückgelegtem Alter von 12 Jahren und 6 Monaten, das bereits im mit 12 Jahren Zeichen der Mannbarkeit aufzuweisen hatte, während ein Mädchen, bei dem sich Zeichen der Pubertät gezeigt haben und das erst 12 Jahre und einen Tag alt ist, <span dir="rtl">נערה</span> genannt wird; vgl. auch Nidda V, 7—8.</i> heiraten;<sup class="footnote-marker">21</sup><i class="footnote"> Nach Lev. 21, 13 muss das Mädchen, das der Hohepriester heiratet, „in ihrer ganzen Jungfräulichkeit“ (<span dir="rtl">בבתוליה</span>) erhalten sein.</i> R. Elieser und R. Simon erklären eine Mannbare für geeignet.<sup class="footnote-marker">22</sup><i class="footnote"> Die Halacha entscheidet jedoch nach der ersteren Ansicht.</i> Auch darf er keine Verletzte<sup class="footnote-marker">23</sup><i class="footnote"> Ein Mädchen, dessen Hymen durch ein Stück Holz oder irgend einen Unfall verletzt wurde.</i> heiraten. Hatte er<sup class="footnote-marker">24</sup><i class="footnote"> Als gemeiner Priester.</i> sich mit einer Witwe verlobt und wurde erst dann zum Hohenpriester ernannt, so darf er sie heimführen.<sup class="footnote-marker">25</sup><i class="footnote"> Da die Antrauung eine erlaubte war. Der Talmud Jeb. 61a leitet dies aus dem scheinbar überflüssigen Worte <span dir="rtl">אשה</span> in Lev. 21, 14 ab, indem die Worte <span dir="rtl">יקה אשה</span> besagen wollen, dass der Hohepriester unter Umständen auch eine „Frau“ heiraten darf.</i> So geschah es auch, dass Josua, Sohn Gamlas, der sich die Martha,<sup class="footnote-marker">26</sup><i class="footnote"> Im Midrasch rabba zu Threni I, 16 (§ 47) wird sie <span dir="rtl">מרים</span> genannt. (Levy in seinem talmud. Wörterbuch vermutet, dass die Frauen, deren hebräischer Namen <span dir="rtl">מרים</span> lautete, in der aramäischen Volkssprache oft <span dir="rtl">מרתא</span> genannt werden, weil die beiden Namen in ihrer Anfangssilbe <span dir="rtl">מר</span> = Herrin bedeuten. Indessen ist der Ursprung und die Bedeutung des Namens <span dir="rtl">מרים</span> noch sehr fraglich, und es ist hier nicht der Ort, auf die Litteratur, die bereits über diesen Namen existiert, näher einzugehen).</i> Tochter des Boëthos, angetraut hatte,<sup class="footnote-marker">27</sup><i class="footnote"> Nachdem sie Witwe geworden; vgl. auch Sifré zu Deut. § 281.</i> diese heimführte, nachdem der König<sup class="footnote-marker">28</sup><i class="footnote"> Nicht aber die Priester und das Synhedrium, die ihn nicht für geeignet hielten. Martha hatte den König Jannai mittelst einer grossen Summe Geldes bestochen, den Josua zum Hohepriester zu ernennen (Jeb. 61a).</i> ihn zum Hohenpriester ernannte. Wenn eine auf die Leviratsehe wartende Frau<sup class="footnote-marker">29</sup><i class="footnote"> Vgl. Jeb. IV, Note 15.</i> einem gemeinen Priester zufällt und dieser zum Hohenpriester ernannt wird, so darf er sie nicht ehelichen,<sup class="footnote-marker">30</sup><i class="footnote"> Weil der Ausdruck <span dir="rtl">אשה</span> (s. Note 25) buchstäblich in dem Sinne zu fassen ist, dass die Jebama ausgeschlossen ist.</i> wenn er auch die „Heirate-Ansprache“ an sie gehalten. Ein Hoherpriester, dessen Bruder gestorben ist, muss (seiner Schwägerin) die Chaliza erteilen, darf aber nicht die Leviratsehe vollziehen.<sup class="footnote-marker">31</sup><i class="footnote"> Ist sie nach vollzogener Ehe Witwe geworden, so darf der Hohepriester sie darum nicht heiraten, weil das Gebot der Leviratsehe das Verbot, eine Witwe zu heiraten, zu dem noch das Gebot, nur eine Jungfrau zu heiraten, hinzutritt, nicht verdrängen kann (<span dir="rtl">אין עשה דוחה לא תעשה ועשה</span>). Ist sie aber bereits nach der Antrauung und vor vollzogener Ehe verwitwet, sodass eigentlich das Gebot der Leviratsehe wohl das Verbot, eine Witwe zu heiraten, verdrängen könnte (<span dir="rtl"> עשה דוחה לא תעשה</span>), so darf er sie darum nicht ehelichen, weil zu befürchten ist, dass er ihr dann mehr als einmal beiwohnen würde, während ihm gesetzlich nur der erste Concubitus gestattet ist, um die Leviratsehe zu vollenden. Dieses ganze Gesetz war eigentlich bereits in dem unmittelbar vorhergehenden Satze enthalten; die Mischna hebt es indess nochmals ausdrücklich hervor, um zu sagen, dass der Act der Chaliza, der an dem Hohepriester zu vollziehen ist, für diesen nichts Entehrendes hat (Tos.).</i>
+Ein gemeiner Priester darf keine zum Gebären Unfähige heiraten, es sei denn, dass er bereits eine Frau oder<sup class="footnote-marker">32</sup><i class="footnote"> Das <span dir="rtl">ו׳</span> in <span dir="rtl">וכנים</span> ist hier = <span dir="rtl">או</span> zu erklären; er hat entweder eine Frau, die ihm noch Kinder gebären kann, oder er hat bereits Kinder.</i> Kinder hat.<sup class="footnote-marker">33</sup><i class="footnote"> Diese Vorschrift gilt überhaupt für jeden Israeliten, da das Gebot der Fortpflanzung (s. folg. Mischna) keine Ausnahme kennt. Es ist hier nur deshalb als Subject der „Priester“ gesetzt, weil in der folgenden Controverse zwischen R. Jehuda und den Weisen lediglich vom Priester die Rede ist.</i> R. Jehuda sagt: auch wenn er bereits eine Frau oder Kinder hat, darf er eine zum Gebären Unfähige nicht heiraten, denn diese ist in der Thora (Lev. 21, 7) unter der „Unzüchtigen“ verstanden.<sup class="footnote-marker">34</sup><i class="footnote"> Anschliessend an Hos. 4,10: „<span dir="rtl">הזנו ולא יפרצו</span>, sie buhlen aber sie vermehren sich nicht,“ nennt R. Jehuda jeden geschlechtlichen Umgang, der nicht die Fortpflanzung zum Ziele hat, Unzucht.</i> Die Weisen aber sagen: „Unzüchtige“ heisst nur eine Proselytin,<sup class="footnote-marker">35</sup><i class="footnote"> Wegen des unsittlichen Lebens der Heiden.</i> eine Freigelassene<sup class="footnote-marker">36</sup><i class="footnote"> Wegen ihres Umganges mit Sklaven.</i> und eine solche, mit der man Unzucht getrieben hat.<sup class="footnote-marker">37</sup><i class="footnote"> Darunter sind zunächst solche Frauen zu verstehen, die eine bei gerichtlicher Todesstrafe (<span dir="rtl">חייבי מיתת ב״ד</span>, Lev. 20, 10—12, 14) oder himmlischer Ausrottung (<span dir="rtl">חייבי כריתות</span>, Lev. 20, 17 f.) verbotene Ehe geschlossen haben (so Tosafot und R. Ascher); nach Raschi und Maimonides auch solche, die bei der Eheschliessung ein (einfaches) Verbot übertreten, z. B. eine Chaluza, die den Levir heiratet (<span dir="rtl">חייבי לאוין דשאר</span>), eine Jebama, die sich ohne vorangegangene Chaliza anderweitig verheiratet, eine Jüdin, die einen Bastard, Ammoniter oder Moabiter geheiratet (<span dir="rtl">חייבי לאוין דלאו דשאר</span>), sowie solche, die bei der Eheschliessung ein Verbot übertreten, dass aus einem Gebote erschlossen wird (<span dir="rtl">לאו הבא מכלל עשה</span>), z. B. eine Jüdin, die einen zum Judentum übergetretenen Egypter oder Edomiten oder deren Sohn geheiratet (Deut. 23, 9). Eine Geschiedene jedoch, die einen gemeinen Priester, und eine Witwe, die einen Hohenpriester geheiratet, fallen nicht unter den Begriff <span dir="rtl">זונה</span>, sondern <span dir="rtl">חללה</span> (vgl. auch Jeh. VI, Note 14).</i>
+Es soll sich niemand der Fortpflanzung enthalten, es sei denn, dass er bereits Kinder hat, und zwar sagt Bet-Schammai: zwei Söhne,<sup class="footnote-marker">38</sup><i class="footnote"> Denn auch Moses enthielt sich, nachdem er zwei Söhne hatte, des Umganges mit seiner Gattin, s. Deut. 5, 28.</i> Bet-Hillel aber: einen Sohn und eine Tochter, denn es heisst (Gen. 5,2): „Männlich und weiblich schuf er sie.“<sup class="footnote-marker">39</sup><i class="footnote"> Nach Bet-Hillel ist jenes Verhalten des Moses nicht massgebend, da es ihm durch ausdrücklichen Befehl Gottes vorgeschrieben war. Während es nämlich den Israeliten gestattet war, nach der Gesetzgebung am Sinai in ihr Haus, in ihr eheliches Leben zurückzukehren (Deut. 5, 27), von dem sie sich drei Tage hatten fern halten müssen (Ex. 19, 15), war dem Moses diese Rückkehr auch für alle folgende Zeit von Gott untersagt.</i> Hat jemand eine Frau geheiratet und mit ihr zehn Jahre gelebt (und gewartet),<sup class="footnote-marker">40</sup><i class="footnote"> <span dir="rtl">שהה</span>, in der Mischna sehr häufig, ist syr. <span dir="rtl">ܐܳܗܺܝ</span> und arab. <span dir="rtl">ثوى</span> zögern, verweilen, sich aufhalten; vgl. Barth, etymolog. Studien, S. 66.</i> ohne dass sie geboren, so darf er sich nicht länger<sup class="footnote-marker">41</sup><i class="footnote"> Zur Begründung dieses Satzes „erinnert“ der Talmud (Jeb. 64a, <span dir="rtl">זכר לדבר</span>) daran, dass Abraham, nachdem seine Ehe mit Sara zehn Jahre lang kinderlos geblieben war (Gen. 16, 3), die Hagar zum Weibe nahm, die ihm den Ismael geboren.</i> (jener Pflicht) entziehen.<sup class="footnote-marker">42</sup><i class="footnote"> Er soll vielmehr sich von dieser scheiden (und ihr die Ketuba auszahlen), oder aber (was nach dem Talmud noch zulässig ist) eine zweite Frau neben der ersten heiraten. Diese zehn Jahre werden aber utiliter (zum Vorteile der Frau) berechnet, d. h. die Dauer der Abwesenheit oder der Krankheit eines Ehegatten muss abgerechnet werden.</i> Hat er sich von ihr geschieden, so darf sie einen Andren heiraten,<sup class="footnote-marker">43</sup><i class="footnote"> Weil die Unfruchtbarkeit der ersten Ehe vielleicht nicht ihr, sondern dem Manne zuzuschreiben ist. Blieb aber auch diese zweite Ehe kinderlos, so darf sie einen dritten Mann nicht mehr heiraten, es sei denn, dass dieser bereits Kinder (oder noch eine zweite Frau) hat, weil jetzt als sicher gelten kann (<span dir="rtl">חזקה</span>), dass sie nicht fähig ist zu gebären.</i> und der zweite Gatte darf wiederum zehn Jahre mit ihr leben (und warten); hat sie abortiert, so zählt man [diese] von dem Momente an, da sie abortiert.<sup class="footnote-marker">44</sup><i class="footnote"> Die Fehlgeburt unterbricht also die zehnjährige Frist zu Gunsten der Gebärenden.</i> Dem Manne ist die Fortpflanzung zur Pflichtgemacht, aber nicht der Frau.<sup class="footnote-marker">45</sup><i class="footnote"> Obwohl die Schrift die Gründung eines Hauses durch die Pluralform <span dir="rtl">פרו ורבו</span> (Gen. 1, 28) dem Manne und dem Weibe zur Pflicht macht, will sie doch durch die detecte Schreibung des Wortes <span dir="rtl">וכבשה</span> (ibid.) andeuten, dass die Aufgabe der Familiengründung zunächst nur dem männlichen Geschlecht obliegt. In diesem Sinne entscheidet auch die Halacha.</i> R. Jochanan, Sohn Beroka’s, sagt: von beiden heisst es (Gen. 1,28): „Gott segnete sie; und Gott sprach zu ihnen: seid fruchtbar und vermehret euch!“
+
+Chapter 7
+
+Wenn eine Witwe einem Hohenpriester, eine Geschiedene oder eine Chaluza einem gemeinen Priester Sklaven des Niessbrauchs<sup class="footnote-marker">1</sup><i class="footnote"> <span dir="rtl">מלוג</span> wird von Vielen, so auch von Levy in seinem Neuhebr. Wörterbuch als <span dir="rtl">ܡܠܰܓ</span> ἀμέλγω, mulgeo, melken erklärt; in übertragenem Sinne bedeute es „abrupten, die Federn entfernen“, vgl. <span dir="rtl">מולגין את הראש</span> Beza 34a. Indessen bemerkt Fleischer in seinen Nachträgen zu Levy’s Wörterbuch (S. 311), dass <span dir="rtl">ملج</span> im eigentlichen Sinne nur von Kindern und jungen Tieren gebraucht wird, die an den Brustwarzen und Zitzen „saugen.“ Die speciell arabische Bedeutung ist vielmehr umgekehrt eine Entwickelung aus der allgemeinen Grundbedeutung der Wurzeln <span dir="rtl">מל</span> und <span dir="rtl">מר</span> = streifen, streichen (vgl. auch das lat. mulceo), welche durch den Zutritt der dreifach abgestuften Gaumenlaute <span dir="rtl">כ ,ג</span> und <span dir="rtl">ק</span> entsprechend modificiert werden. — Unter <span dir="rtl">נכסי מלוג</span> sind also die Güter zu verstehen, die der Herr „zupft, abrupft“, die mithin in ihrem Kerne erhalten bleiben (ähnlich dem Vogel, dem die Federn entfernt werden, oder der Kuh, der die Milch entzogen wird), daher = Güter, die zwar Eigentum der Frau sind, deren Nutzniessungsrecht (usus fructus) aber dem Manne zusteht. <span dir="rtl">עבדי מלוג</span> sind demnach Sklaven, die Eigentum der Frau sind, an denen aber der Mann das Recht des Niessbrauchs hat. Nach Pick, Assyr. und Talmud, S. 24, vom assyr. muligu, mulugu, nach Fr. Delitzsch, Handwrtb. 412a = Mitgift.</i> und Sklaven des eisernen Fonds<sup class="footnote-marker">2</sup><i class="footnote"> <span dir="rtl">עבדי צאן ברזל</span> sind Sklaven, die die Frau dem Manne in die Ehe mitbringt (Mitgift), für die er haftet und deren Wert er im Scheidungs- oder Todesfalle der Gattin zu zahlen sich verpflichtet. Der Ausdruck <span dir="rtl">צאן ברזל</span>, eigentl. „eisernes Kleinvieh“ ist deshalb gewählt, weil der Mann als Übernehmer für jeden Schaden haftet und für die Frau als die Eigentümerin (wie etwa bei eisernem Vieh) keinerlei Risiko entstehen kann. [Vgl. auch B. Mez. V, 6. Nach Brunner, mitgeteilt in Levy’s Neuhebr. Wörterb. s. v. <span dir="rtl">צאן</span>, kannte auch das germanische Recht eine ähnliche Institution unter dem Namen „Immervieh, Immerrind“, die bis in das 13. Jahrhundert zurückgeht. Desgleichen erwähnt Honigmann (ibid.) einen sog. „Eisernvieh-Vertrag“ im deutschen Recht, der darin bestand, dass der Verpächter eines Gutes dem Pächter einen bestimmten Viehbestand (lebendes Inventarium) übergab, und der Pächter sich dagegen verpflichtete, dieselbe Zahl und Qualität an Vieh zurückzuliefern. Weil dieses Vieh für den Eigentümer niemals untergeht, trägt es den Namen „eisernes Vieh“. S. auch Grimm’s deutsches Wörterbuch III, S. 376].</i> eingebracht hat, so dürfen die Sklaven des Niessbrauchs keine Hebe geniessen,<sup class="footnote-marker">3</sup><i class="footnote"> Weil für sie als Eigentum der Frau die gleichen Gesetze wie für diese selbst gelten (vgl. Note 8), die Frau aber als Entweihte (Jeb. VI, 3) keine Hebe geniessen darf.</i> die Sklaven des eisernen Fonds aber dürfen sie geniessen. Sklaven des Niessbrauchs sind solche, die, wenn sie sterben, ihr<sup class="footnote-marker">4</sup><i class="footnote"> Das <span dir="rtl">לה</span> ist Dativus incommodi, wie er sich auch in der Bibel findet; z. B. <span dir="rtl">נגזרנו לנו</span> Ez. 37, 11.</i> (zu ihrem Schaden) sterben, und wenn sie [an Wert] zunehmen, ihr (zu ihrem Nutzen) zunehmen; obgleich er (der Mann) verpflichtet ist sie zu ernähren,<sup class="footnote-marker">5</sup><i class="footnote"> Dafür, dass er das Recht der Nutzniessung an ihnen hat.</i> dürfen sie dennoch keine Hebe geniessen. Sklaven des eisernen Fonds sind solche, die, wenn sie sterben, ihm (zu seinem Schaden) sterben, und wenn sie [an Wert] zunehmen, ihm (zu seinem Nutzen) zunehmen; da er für sie haften muss, so dürfen sie Hebe geniessen.<sup class="footnote-marker">6</sup><i class="footnote"> Sie werden als sein Eigentum betrachtet, da er für sie aufkommen muss; der Priester macht zwar durch seine gesetzwidrige Ehe die ihm aus dieser Ehe hervorgehenden Söhne zu Entweihten (<span dir="rtl">חללים</span> Lev. 21, 15), denen der Genuss der Hebe verboten ist, er selbst aber wird nicht <span dir="rtl">חלל</span>, behält vielmehr den Priestercharacter bei (s. Kidd. 77a). Ebenso wie er, dürfen nun auch die Sklaven, die als sein Eigentum gelten, Hebe geniessen.</i>
+Wenn die Tochter eines Israeliten<sup class="footnote-marker">7</sup><i class="footnote"> Darunter ist hier wie in den folgenden Mischnas im Gegensatz zum Priester der Nichtpriester zu verstehen.</i> einen Priester heiratet<sup class="footnote-marker">7a</sup><i class="footnote"> Nach Lev. 22, 11 darf die Frau eines Priesters schon nach erfolgter Antrauung (<span dir="rtl">קידושין</span>) Hebe geniessen, da die persönliche Aneignung (<span dir="rtl">כי יקנה נפש</span>) seitens des Gatten bereits stattgefunden hat. Nach den Rabbinen jedoch hat sie dieses Recht erst nach vollzogener Heimführung (<span dir="rtl">נישואין</span>), weil sich Umstände heraussteilen könnten, die die Giltigkeit der Trauung aufheben, oder weil sie, solange sie im Hause ihrer Eltern ist, leicht dazu kommen könnte, auch ihre Geschwister von der ihr gestatteten Hebe mitgeniessen zu lassen (Ket. 57 b). Es ist hier daher der Ausdruck <span dir="rtl">ניסת</span> wörtlich zu nehmen.</i> und ihm Sklaven einbringt, so dürfen sowohl die Sklaven des Niessbrauchs als auch die Sklaven des eisernen Fonds Hebe geniessen.<sup class="footnote-marker">8</sup><i class="footnote"> Die Sklaven des eisernen Fonds gelten als sein Eigentum, vgl. oben Note 6; aber auch für die Sklaven des Niessbrauchs leitet der Talmud (Jeb. 66a) dieses Recht aus Lev. 22, 11 ab, indem er in diesem Verse die scheinbar überflüssigen Worte <span dir="rtl">קנין כספו</span> als Subject und <span dir="rtl">נפש</span> als dazu gehöriges Object nimmt und ihm folgende Deutung giebt: Wenn Personen, die der Priester sich angeeignet hat, z. B. seine Frau oder seine Sklaven, eine andre Person erwerben, so darf auch diese die Speise des Priesters geniessen. Die Frau des Priesters, die durch ihre Ehe das Recht erworben hat, Hebe zu geniessen, kann demnach auch allen denen dieses Recht erteilen, die wiederum ihr als Eigentum angehören (<span dir="rtl">קנין אוכל מאכיל</span>), in unsrem Falle also auch den Sklaven des Niessbrauchs.</i> Wenn die Tochter eines Priesters einen Israeliten heiratet und ihm Sklaven des Niessbrauchs oder Sklaven des eisernen Fonds einbringt, so dürfen sie keine Hebe geniessen.<sup class="footnote-marker">9</sup><i class="footnote"> Da weder der Israelit noch dessen Gattin, die Priestertochter, Hebe geniessen dürfen, Lev. 22, 10. 12.</i>
+Wenn die Tochter eines Israeliten einen Priester heiratet und dieser stirbt und sie schwanger hinterlässt, so dürfen ihre Sklaven<sup class="footnote-marker">10</sup><i class="footnote"> Die Form <span dir="rtl">ניסת</span> ist aus <span dir="rtl">נשאת</span> durch Eintreten des <span dir="rtl">ס</span> für <span dir="rtl">ש</span> und Ausstossung des Wurzelbuchstaben <span dir="rtl">א</span> entstanden. Die Sklaven des eisernen Fonds, die als Erbgut den Kindern zufallen.</i> keine Hebe geniessen<sup class="footnote-marker">11</sup><i class="footnote"> Auch wenn der Mann Kinder hinterlassen, die der Frau den Genuss der Hebe möglich machen.</i> wegen des Anteils des Fötus;<sup class="footnote-marker">12</sup><i class="footnote"> Der Fötus gilt nach R. Jose auch als erbfähig und kann aus zwei Gründen den Sklaven den Genuss der Hebe verbieten: entweder weil der Fötus der Tochter eines Nichtpriesters als Nichtpriester gilt und somit, da sich nicht bestimmen lässt, welcher Sklave ihm als Erbe zufällt, jedem Sklaven die Hebe verbietet, oder weil die Worte <span dir="rtl">יאכלו בלחמו</span> Lev. 22, 11 causativ, (als defecte Hiphil - Form wie Deut. 8, 3. 16) in dem Sinne von <span dir="rtl">יאכילו</span> (= zu essen geben) gedeutet werden und demnach besagen, dass nur das bereits geborene Kind (<span dir="rtl">יליד ביתו</span>) den Sklaven den Genuss der Hebe gestattet, nicht aber das Kind im Mutterschosse (<span dir="rtl">ילוד מאכיל, שאינו ילוד אינו מאכיל</span>, Jeb. 67 a).</i> denn der Fötus kann zum Genusse der Hebe ungeeignet machen,<sup class="footnote-marker">13</sup><i class="footnote"> Die Priestertochter, die einen Israeliten geheiratet, der nun kinderlos stirbt, wird durch die zu erwartende Nachkommenschaft als noch zum Hause des Israeliten zugehörig betrachtet und ist deshalb vom Genusse der Hebe ausgeschlossen, sie darf nicht „in das Vaterhaus zurückkehren“ (Lev. 22, 13), um Hebe zu geniessen. Sie hat dieses Recht nur <span dir="rtl">בנעוריה</span> (ibid.), d. h. wenn sie wie im Zustand ihrer Jungfräulichkeit heimkehrt, aber nicht, wenn sie schwanger ist.</i> aber nicht berechtigen.<sup class="footnote-marker">14</sup><i class="footnote"> Die Tochter eines Israeliten, die einen Priester geheiratet, der nun kinderlos stirbt, hat trotz der zu erwartenden Nachkommenschalt nicht das Recht, Hebe zu geniessen, ebensowenig haben es ihre Sklaven; erst das geborene Kind verschafft ihr dieses Recht, s. Note 12.</i> Dies sind die Worte des R. Jose. Da sagten sie (die Weisen) zu ihm:<sup class="footnote-marker">15</sup><i class="footnote"> Die Weisen gehen von der Voraussetzung aus, nach R. Jose sei den Sklaven die Hebe nur aus dem zweiten der oben (Note 12) genannten Gründe verboten (<span dir="rtl">ילוד מאכיל</span>), dass einem Fötus in keinem Falle, d. h. auch wenn keine andren Söhne da sind, ein Eigentumsrecht zuerkannt werden kann, und fragen deshalb: Wenn Du u. s. w.</i> Wenn Du uns dies von der Tochter eines Israeliten behauptest, die einen Priester geheiratet, dann dürften ja auch die Sklaven einer Priestertochter, die einen Priester geheiratet, der dann gestorben ist<sup class="footnote-marker">16</sup><i class="footnote"> Ohne Nachkommen zu hinterlassen.</i> und sie schwanger hinterlassen, keine Hebe geniessen wegen des Anteils des Fötus!<sup class="footnote-marker">17</sup><i class="footnote"> Der Fötus hat vielmehr niemals Anteil an den Sklaven, und diese dürfen Hebe geniessen als Erbgut der Nachkommen des Verstorbenen, oder, falls solche nicht vorhanden sind, als Eigentum irgend eines Rechtsnachfolgers des Priesters (<span dir="rtl">בשביל המשפחה</span>), da unter seinen Ascendenten oder deren Descendenten, und sei es auch im entferntesten Gliede, ein erbberechtigter Verwandter existieren wird. (Vgl. R. Alfes z. St.).</i>
+Der Fötus,<sup class="footnote-marker">18</sup><i class="footnote"> S. vorige Mischna und Note 13 u. 14.</i> der Levir,<sup class="footnote-marker">19</sup><i class="footnote"> Ist der Levir ein Israelit, der an einer Priestertochter die Leviratsehe zu vollziehen hat, so macht er sie durch die bevorstehende Ehe zum Genuss der Hebe ungeeignet, da die Priestertochter nur dann nach dem Tode ihres Gatten Hebe geniessen darf, wenn sie ungehindert „in das Haus ihres Vaters zurückkehren kann“ (Lev. 22, 13); in unsrem Falle aber ist sie an den Levir gebunden (<span dir="rtl">שומרת יבם</span>). Ist wiederum der Levir ein Priester und die Jebama die Tochter eines Israeliten, so berechtigt er sie, solange die Leviratsehe noch nicht vollzogen ist, nicht zum Genusse der Hebe, weil der Levir das Recht auf seine Schwägerin nur kraft des Leviratsehe-Gesetzes, nicht aber mittelst seines Geldes erwirbt. Es dürfen aber nur solche Personen Hebe geniessen, die der Priester sich „mit seinem Gelde aneignet“, <span dir="rtl">קנין כספו </span> Lev. 22, 11. Nach vollzogener Ehe gilt sie jedoch als seine Gattin in jeder Hinsicht, s. Jeb. IV, 4.</i> die Verlobung,<sup class="footnote-marker">20</sup><i class="footnote"> Hat sich ein Israelit mit einer Priestertochter verlobt, so macht er sie dadurch zum Genusse der Hebe ungeeignet, Lev. 22, 12; denn durch die Verlobung, worunter auch die Antrauung (<span dir="rtl">קידושין</span>) zu verstehen ist, gehört sie bereits dem Manne an. Hat sich aber ein Priester mit der Tochter eines Israeliten verlobt, so berechtigt sie dies noch nicht zum Genusse der Hebe aus dem oben Note 7a angegebenen Grunde.</i> der Taubstumme,<sup class="footnote-marker">21</sup><i class="footnote"> Die Ehe eines Taubstummen ist nur nach den Rabbinen giltig, s. Jeb. XIV, 1. Wenn also ein taubstummer Israelit eine Priestertochter heiratet, so macht er sie dadurch zum Genusse der Hebe ungeeignet; denn nach den Rabbinen gilt sie nunmehr als seine Gattin. Wenn jedoch ein taubstummer Priester die Tochter eines Israeliten heiratet, so berechtigt er sie dadurch noch nicht zum Genusse der Hebe; denn nach der Thora ist diese Ehe nicht giltig und die Frau daher nicht die Gattin des Priesters.</i> der Knabe, der neun Jahre und einen Tag alt ist,<sup class="footnote-marker">22</sup><i class="footnote"> Wenn ein zur Priesterschaft unfähiger Knabe, z. B. ein Entweihter, einer Priestertochter (oder auch der Tochter eines Leviten oder Israeliten) beiwohnt, so macht er sie hierdurch zur Priesterehe und zum Genusse der Hebe ungeeignet, Lev. 22, 12; vgl. Jeb. III, Note 74. Wenn er aber kein Entweihter ist und die Tochter eines Israeliten heiratet, so berechtigt er sie dadurch noch nicht zum Genusse der Hebe, weil die Ehe eines Minderjährigen rabbinisch ungiltig ist.</i> machen [zum Genusse der Hebe] ungeeignet, berechtigen aber nicht [dazu], sei es auch zweifelhaft,<sup class="footnote-marker">23</sup><i class="footnote"> Dieser Satz kann nicht zum Schlusssatz dieser Mischna gehören, da die Ehe eines Minderjährigen wegen seiner Erwerbsunfähigkeit ungiltig ist und daher von Leviratsehe nicht die Rede sein kann; vgl. Jeb. X, 8 und Tosefta Jeb. XI, 10. Er ergänzt vielmehr den vorhergehenden Satz dahin, dass selbst wenn es zweifelhaft ist, ob der Knabe zur Zeit der Beiwohnung neun Jahre alt war, diese dennoch der Frau den Genuss der Hebe verbietet.</i> ob er (der Knabe) neun Jahre und einen Tag alt ist oder nicht, oder ob er zwei Haare<sup class="footnote-marker">24</sup><i class="footnote"> An den Schamteilen als Zeichen der Pubertät. Dies gilt jedoch nur bei einem Knaben, der mindestens dreizehn Jahre und einen Tag alt ist, vor diesem Alter wird dies nur als ein Mal (<span dir="rtl">שומא</span>) angesehen, vgl. Sanh. VIII, 1.</i> hervorgebracht hat<sup class="footnote-marker">25</sup><i class="footnote"> Zur Zeit der Beiwohnung.</i> oder nicht.<sup class="footnote-marker">26</sup><i class="footnote"> Obwohl in diesem Falle die Giltigkeit seiner Ehe noch zweifelhaft ist, macht er dennoch, wenn er ein Nichtpriester ist, seine Frau zum Genusse der Hebe ungeeignet, und wenn er ein Priester ist, berechtigt er sie noch nicht dazu. — Maimon. Hil. Terumot VIII, 11 stellt gleichfalls diese drei Sätze zusammen; in seinem Mischnakommentar z. St. jedoch giebt er den beiden Sätzen <span dir="rtl">ספק שהוא וכו׳</span> und <span dir="rtl">ספק הביא וכו׳</span> folgende Erklärung: Wenn der Knabe die Leviratsehe vollzog und es zweifelhaft war, ob er damals neun Jahre alt war, oder wenn er seiner Schwägerin die Chaliza erteilte und es zweifelhaft war, ob er damals mannbar war, so ist die Giltigkeit jener beiden Akte zweifelhaft und es ist die Entscheidung in erschwerendem Sinne zu treffen.</i> Ist ein Haus über einem Manne und der Tochter seines Bruders<sup class="footnote-marker">27</sup><i class="footnote"> Die seine Gattin ist.</i> zusammengestürzt und es ist unbekannt, wer von ihnen zuerst gestorben ist,<sup class="footnote-marker">28</sup><i class="footnote"> Ist er zuerst gestorben, so würde der Levir weder an der Frau seines Bruders als an seiner Tochter, noch an deren Nebenfrau als der Nebenfrau einer ihm selbst zur Ehe verbotenen Frau (<span dir="rtl">צרת הבת</span>) die Leviratsehe vollziehen dürfen, und aus demselben Grunde würde auch die Chaliza fortfallen; vgl. Jeb. I, 1. Ist aber sie zuerst gestorben, so würde die Nebenfrau nicht <span dir="rtl">צרת ערוה</span> sein, weil sie in dem Momente, da für den überlebenden Bruder die Pflicht der Leviratsehe eintritt, d. h. da ihr Gatte stirbt, nicht mehr die Nebenfrau seiner Tochter ist; vgl. Jeb. I, Note 42.</i> so muss deren Nebenfrau die Chaliza vollziehen,<sup class="footnote-marker">29</sup><i class="footnote"> Sie darf nicht ohne weiteres sich verheiraten, weil sie, wenn die Frau zuerst gestorben, durch die Pflicht der Leviratsehe an den Levir gebunden ist.</i> darf aber den Levir nicht heiraten.<sup class="footnote-marker">30</sup><i class="footnote"> Weil sie, wenn der Mann zuerst gestorben, <span dir="rtl">צרת ערוה</span> ist. — Dieser Schlusssatz der Mischna ist hier deshalb angefügt, weil auch in den vorhergehenden Sätzen von zweifelhaften Fällen die Rede ist.</i>
+Wenn jemand eine Frau vergewaltigt oder verführt<sup class="footnote-marker">31</sup><i class="footnote"> Nur die rechtmässig vollzogene Ehe erwirkt der Frau das Recht auf Genuss der Hebe; vgl. oben Note 7a.</i> oder wenn ein Schwachsinniger<sup class="footnote-marker">32</sup><i class="footnote"> Selbst wenn der Schwachsinnige die Frau vorschriftsmässig geehelicht hat, ist seine Ehe ungiltig, da er rechtsgiltige Verträge nicht abschliessen kann, s. Tosefta Jeb. XI, 10.</i> einer Frau beiwohnt, so machen sie<sup class="footnote-marker">33</sup><i class="footnote"> Wenn sie Israeliten sind und die Frau eine Priestertochter ist.</i> diese [zum Genusse der Hebe] weder ungeeignet noch berechtigen sie<sup class="footnote-marker">34</sup><i class="footnote"> Wenn sie Priester sind und die Frau die Tochter eines Israeliten ist.</i> dazu; sind es aber Personen, die nicht in [die Gemeinde] Israel kommen dürfen,<sup class="footnote-marker">35</sup><i class="footnote"> D. h. solche Personen, mit denen wegen ihrer Körperbeschaffenheit, Geburt oder Abstammung die Ehe gesetzlich verboten ist, s. Deut. 23, 2—9.</i> so machen sie sie ungeeignet.<sup class="footnote-marker">36</sup><i class="footnote">Durch die eheliche Verbindung mit einem solchen Manne wird die Frau zum Genusse der Hebe ungeeignet, s. Lev. 22, 12 und Jeb. III, Note 74.</i> Wie [ist dies zu verstehen]? Wenn ein Israelit einer Priestertochter beiwohnt,<sup class="footnote-marker">37</sup><i class="footnote"> Mit Anwendung von Gewalt oder Überredung, aber nicht um sie dadurch zu ehelichen.</i> so darf sie Hebe geniessen;<sup class="footnote-marker">38</sup><i class="footnote"> Bis zum vierzigsten Tage nach der Beiwohnung, denn bis dahin wird die Frucht noch nicht als Fötus angesehen, der der Mutter den Genuss der Hebe verbietet. Nach dem vierzigsten Tage aber darf sie Hebe nicht mehr geniessen, da sie vielleicht schwanger geworden ist.</i> wird sie schwanger, so darf sie keine Hebe geniessen;<sup class="footnote-marker">39</sup><i class="footnote"> S. den Anfang der vorigen Mischna und oben Note 13.</i> ist der Fötus in ihrem Innern zerstückelt,<sup class="footnote-marker">40</sup><i class="footnote"> Das späthebräische <span dir="rtl">חתך</span>, das sich in der Bibel nur einmal (Dan. 9, 24) und hier auch nur in übertragenem Sinne findet (vgl. <span dir="rtl">גזר</span>), erscheint in der Mischna und dem Talmud sehr häufig; es entspricht dem arab. <span dir="rtl">هتك</span> = durchschneiden, durchreissen. Vgl. Barth, etymol. Studien, S. 23.</i> so darf sie sie geniessen.<sup class="footnote-marker">41</sup><i class="footnote"> Dasselbe gilt, wenn das Kind tot geboren wird.</i> Wenn ein Priester der Tochter eines Israeliten beiwohnt,<sup class="footnote-marker">37</sup><i class="footnote"> Mit Anwendung von Gewalt oder Überredung, aber nicht um sie dadurch zu ehelichen.</i> so darf sie keine Hebe geniessen;<sup class="footnote-marker">42</sup><i class="footnote"> Weil der Priester sie durch jenen Concubitus sich nicht angeeignet hat.</i> wird sie schwanger, so darf sie sie nicht geniessen;<sup class="footnote-marker">43</sup><i class="footnote"> S. den Anfang der vorigen Mischna und oben Note 14.</i> hat sie geboren, so darf sie sie geniessen.<sup class="footnote-marker">44</sup><i class="footnote"> Denn selbst der Bastard berechtigt seine Mutter zum Genusse der Hebe, s. weiter Note 54.</i> Es zeigt sich [demnach] der Einfluss des Sohnes grösser als der des Vaters.<sup class="footnote-marker">45</sup><i class="footnote"> Der Priester, der ihr beiwohnt, verschafft ihr nicht das Recht, Hebe zu geniessen, aber das Kind, das aus diesem Concubitus hervorgeht, wohl.</i> Der Sklave macht [die Frau] ungeeignet<sup class="footnote-marker">46</sup><i class="footnote"> Zum Genusse der Hebe resp. zur Priesterehe.</i> infolge der Beiwohnung,<sup class="footnote-marker">47</sup><i class="footnote"> Wenn ein Sklave einer Priestertochter beiwohnt, so verliert sie das Recht auf Genuss der Hebe, weil nach Lev. 22, 13 nur die Priestertochter zum Genuss der Hebe zurückkehren darf, die „Witwe oder Geschiedene“ wird; da aber die Verbindung eines Sklaven und einer Jüdin verboten ist (s. Kidd. III, 12), so ist sie auch nicht „Witwe oder Geschiedene“ im Sinne des Gesetzes. Ist sie die Tochter eines Nichtpriesters, so wird sie durch die Beiwohnung seitens eines Sklaven zur Priesterehe ungeeignet, da auch sie in jenem Schriftvers einbegriffen ist. Der Talmud (Jeb. 69 a) folgert dies aus den Worten <span dir="rtl">ובת כהן</span> (v. 13), die eigentlich überflüssig sind, da das Subject <span dir="rtl">בת כהן</span> bereits im vorgehenden Verse genannt ist.</i> aber nicht als Nachkomme. Wie [ist dies zu verstehen]? Wenn die Tochter eines Israeliten mit einem Priester, oder eine Priestertochter mit einem Israeliten [verheiratet ist] und von ihm<sup class="footnote-marker">48</sup><i class="footnote"> Barth, etymol. Studien, S. 58 will die schwierige Form <span dir="rtl">הימנו</span>, die in der Mischna sich häufig anstatt des hebr. <span dir="rtl">ממנו</span> findet, aus der aethiop. Form ’emna mit vorgetretenem Alifu’l Waṣli erklären.</i> einen Sohn gebiert, der Sohn dann einer Sklavin beiwohnt,<sup class="footnote-marker">49</sup><i class="footnote"> <span dir="rtl">נכבש</span> eig. sich niederdrücken auf jemand = feminam subigere, vgl. Esth. 7, 8; Neh. 5, 5.</i> und diese von ihm einen Sohn gebiert, so ist dieser ein Sklave.<sup class="footnote-marker">50</sup><i class="footnote"> Nach dem Grundsatz <span dir="rtl">ולדה במוחה</span>, dass das Kind einer Sklavin gesetzlich den Character der Mutter trägt, s. Jeb. II, Note 41.</i> War nun die Mutter seines Vaters die Tochter eines Israeliten, die mit einem Priester verheiratet gewesen, so darf sie<sup class="footnote-marker">51</sup><i class="footnote"> Wenn ihr Sohn, das Kind des Priesters, gestorben und ihr Enkel, der gesetzlich den Character eines Sklaven hat, am Leben ist.</i> keine Hebe geniessen;<sup class="footnote-marker">52</sup><i class="footnote"> Weil der Enkel nicht als Kind ihres Sohnes gilt, sondern den Character der Mutter trägt; die Nachkommenschaft kommt hier daher nicht in Betracht.</i> war sie aber eine Priestertochter, die mit einem Israeliten verheiratet gewesen, so darf sie Hebe geniessen.<sup class="footnote-marker">53</sup><i class="footnote"> Weil hier der Enkel als nicht vorhanden gilt, so steht ihr nach Lev. 22, 13 das Recht zu, Hebe zu geniessen.</i> Ein Bastard<sup class="footnote-marker">54</sup><i class="footnote"> Die Worte <span dir="rtl">וזרע אין לה</span>, Lev. 22, 13, sind nach Jeb. 70a (<span dir="rtl">עיין עלה</span> = untersuche erst) in prägnantem Sinne als jede auch noch so entfernte Descendenz zu fassen, sei sie legitim oder nicht. Vgl. auch Jeb. II, Note 44.</i> kann [zum Genusse der Hebe] unfähig machen und auch dazu berechtigen. Wie [ist dies zu verstehen]? Wenn die Tochter eines Israeliten mit einem Priester, oder eine Priestertochter mit einem Israeliten [verheiratet ist] und sie von ihm eine Tochter gebiert, die Tochter dann einen Sklaven oder einen Heiden ehelicht und von ihm einen Sohn gebiert,<sup class="footnote-marker">55</sup><i class="footnote"> Und dann stirbt.</i> so ist dieser ein Bastard.<sup class="footnote-marker">56</sup><i class="footnote"> Nach der recipierten Halacha jedoch (s. Kidd. III, 12) gilt nur das Kind als Bastard, das aus einer geschlechtlichen Verbindung zweier Personen stammt, die an sich einer Ehe mit Andren fähig wären, zwischen denen aber nach dem Gesetze eine Ehe nichtig ist, vgl. Jeb. IV, 13. Wenn hingegen dem Vater und der Mutter überhaupt die Qualifikation zur Eingehung einer jüdischen Ehe fehlt, so gilt das Kind nicht als Bastard, sondern trägt gesetzlich den Character der Mutter, so z. B. das Kind einer Sklavin, s. oben Note 50. Ebenso ist das Kind, das aus der Verbindung eines Heiden oder eines Sklaven mit einer Jüdin stammt, legitim, <span dir="rtl">נכרי ועבד הבא על בת ישראל הולד כשר</span> (Jeb. 45b). Ob eine aus solcher Verbindung hervorgegangene Tochter auch einen Priester heiraten darf, oder nicht (<span dir="rtl">פגום לכהונה</span>), ist unter den Decisoren streitig. Nach R. Alfes ist diese Frage unentschieden, ebenso nach Nachmanides; nach Maimonides, (Hil. Iss. Biah XV, 3) darf die Tochter einen Priester heiraten, nach R. Ascher (zu Jeb. 45b) und Josef Karo (Eb. haëser Cap. 4, § 19) nicht. Hat sie einen Priester geheiratet, so braucht die Ehe nicht getrennt zu werden.</i> War nun die Mutter seiner Mutter die Tochter eines Israeliten, die mit einem Priester verheiratet gewesen, so darf sie Hebe geniessen;<sup class="footnote-marker">57</sup><i class="footnote"> Der lebende Enkel berechtigt sie dazu.</i> war sie eine Priestertochter, die mit einem Israeliten verheiratet gewesen, so darf sie keine Hebe geniessen.<sup class="footnote-marker">58</sup><i class="footnote"> Weil sie noch einen lebenden Nachkommen hat.</i>
+Der Hohepriester kann unter Umständen [zum Genusse der Hebe] ungeeignet machen. Wie [ist dies zu verstehen]? Wenn eine Priestertochter mit einem Israeliten verheiratet ist und von ihm eine Tochter gebiert, diese Tochter dann einen Priester ehelicht und von ihm einen Sohn gebiert, so ist dieser geeignet, Hoherpriester zu werden und den Dienst auf dem Altar zu verrichten, er berechtigt seine Mutter<sup class="footnote-marker">59</sup><i class="footnote"> Wenn sein Vater gestorben ist.</i> [zum Genusse der Hebe], macht aber seine Grossmutter hierzu ungeeignet<sup class="footnote-marker">60</sup><i class="footnote"> Denn wäre er nicht vorhanden, so hätte seine Grossmutter nach dem Tode ihrer Tochter (seiner Mutter) das Recht, in ihrem väterlichen Hause Hebe zu geniessen.</i>; diese (letztere) kann also sagen: [Mögen] nicht Viele [sein] wie mein Enkel<sup class="footnote-marker">61</sup><i class="footnote"> <span dir="rtl">בן</span> hier = Enkel, vgl. Gen. 29, 5.</i>, der Hohepriester, der mich zum Genusse der Hebe ungeeignet macht!
+
+Chapter 8
+
+Der Unbeschnittene<sup class="footnote-marker">1</sup><i class="footnote"> D. h. ein Priester, dem bereits zwei Brüder an den Folgen der Beschneidung gestorben sind und der deshalb unbeschnitten bleiben darf (Jeb. 64b). Das Gesetz, dass ein solcher Hebe nicht geniessen darf, wird mittelst der Norm der „Wort- und Begriffsanalogie“ (<span dir="rtl">ג״ש</span>) vom Pessachopfer abgeleitet. Für beides gilt die gleiche Vorschrift, dass der Beisasse und der Mietling nicht daran teilnehmen dürfen, Lev. 22, 10 und Ex. 12, 45. Ebenso wie nun der Unbeschnittene an dem Pessach nicht teilnehmen darf, Ex. 12, 48, ist ihm auch der Genuss der Hebe verboten.</i> und alle Unreinen<sup class="footnote-marker">2</sup><i class="footnote"> Das Verbot für die levitisch Unreinen, Hebe zu geniessen, ist in Lev. 22, 4 enthalten, wo von den „Heiligtümern“ die Rede ist, die allgemein und dauernd den Nachkommen des Hohenpriesters Aron überwiesen sind, <span dir="rtl">דבר ששוה בזרעו של אהרן</span>, Jeb. 74 a; darunter ist aber nur Hebe zu verstehen.</i> dürfen keine Hebe geniessen; ihre Frauen und ihre Sklaven dürfen Hebe geniessen.<sup class="footnote-marker">3</sup><i class="footnote"> Denn die Priester verlieren infolge der Unterlassung der Beschneidung oder ihrer Unreinheit nicht den priesterlichen Character, und es ist ihnen selbst der Genuss der Hebe nur solange verboten, als sie unbeschnitten oder unrein sind.</i> Ein durch Druck Verstümmelter [Priester] und ein am Glied Verschnittener<sup class="footnote-marker">4</sup><i class="footnote"> Deut. 23, 2. Die Definition s. in der folgenden Mischna.</i> dürfen [Hebe] geniessen, ebenso ihre Sklaven; ihre Frauen aber dürfen sie nicht geniessen.<sup class="footnote-marker">5</sup><i class="footnote"> Die nach Deut. 23, 2 unzulässige Eheschliessung verbietet ihnen den Genuss der Hebe; s. Jeb. III, Note 74.</i> Hat er ihr jedoch nicht beigewohnt,<sup class="footnote-marker">6</sup><i class="footnote"> <span dir="rtl">ירע</span> hier = beiwohnen, wie Gen. 4, 1 u. o.</i> nachdem er durch Druck verstümmelt oder am Glied verschnitten worden, so dürfen jene [Frauen Hebe] geniessen.<sup class="footnote-marker">7</sup><i class="footnote"> Wenn die Männer bei der Eheschliessung noch normal waren, so dürfen die Frauen die Hebe, die ihnen vor der Erkrankung ihrer Gatten erlaubt war, nach dieser noch weiter geniessen. Die Tochter eines Israeliten zwar, die mit einem Priester verheiratet war, verliert durch den Tod ihres Gatten das Recht Hebe zu geniessen, vgl. Jeb. VII, 3; aber nur deshalb, weil das rechtliche Verhältnis zu ihrem Manne mit dessen Ableben aufhört. In unserer Mischna ist dies jedoch nicht der Fall. Waren aber die Männer bereits bei der Eheschliessung erkrankt, so dürfen die Frauen keine Hebe geniessen, da sofort eine verbotene Beiwohnung zu erwarten war. S. Jeb. VI, 3, Note 16 u. 17.</i>
+Wer heisst ein durch Druck Verstümmelter? Derjenige, dem die Hoden verstümmelt sind, und sei es auch nur eine von diesen. [Wer heisst] ein am Glied Verschnittener? Derjenige, dem das Glied<sup class="footnote-marker">8</sup><i class="footnote"> Oberhalb der Eichel nach dem Körper zu. <span dir="rtl">גיד</span> eig. Ader, Sehne, sodann das ganze männliche Glied.</i> abgeschnitten ist; wenn aber von der Eichel<sup class="footnote-marker">8a</sup><i class="footnote"> <span dir="rtl">עטרה</span> = Krone, corona glandis, Eichel.</i> auch nur ein Haar breit<sup class="footnote-marker">9</sup><i class="footnote"> Rings um die ganze Eichel. <span dir="rtl">חוט</span> eig. Faden, sodann Alles, was wie ein Faden aussieht; <span dir="rtl"> חוט השערה</span> = ein einzelnes Haar.</i> übrig geblieben ist, so ist er [zur Ehe] geeignet. Ein durch Druck Verstümmelter und ein am Glied Verschnittener dürfen<sup class="footnote-marker">10</sup><i class="footnote"> Auch wenn sie Priester sind.</i> eine Proselytin und eine Freigelassene heiraten, sie dürfen nur nicht in die Gemeinde [Gottes] kommen,<sup class="footnote-marker">11</sup><i class="footnote"> D. h. sich mit Jüdinnen verheiraten; Proselyten und Sklaven fallen nicht unter den Begriff der „Gemeinde Gottes.“</i> denn es heisst (Deut. 23,2): „Der durch Druck Verstümmelte und der am Glied Verschnittene darf nicht in die Gemeinde des Ewigen kommen.”
+Der Ammoniter und der Moabiter sind [zur Ehe] verboten,<sup class="footnote-marker">12</sup><i class="footnote"> Deut. 23, 4.</i> und dieses Verbot<sup class="footnote-marker">13</sup><i class="footnote"> Die Häufung des Ausdrucks <span dir="rtl">אסור</span> erinnert an die Wiederholung des Verbotes <span dir="rtl">לא יבא</span> in dem genannten Schriftverse (Tos. Jom tob).</i> gilt für alle Zeiten;<sup class="footnote-marker">14</sup><i class="footnote"> D. h. selbst nach ihrem Übertritt zum Judentum und in allen folgenden Geschlechtern.</i> ihre weiblichen Nachkommen aber sind sofort<sup class="footnote-marker">15</sup><i class="footnote"> Nach ihrem Übertritt zum Judentum.</i> erlaubt.<sup class="footnote-marker">16</sup><i class="footnote"> Mit den männlichen Ammonitern ist die Ehe verboten, weil „sie den Israeliten nicht mit Speise und Trank entgegengekommen waren“ (Deut. 23, 5); die Frauen aber trifft dieser Vorwurf nicht, weil ihnen die öffentliche Ausübung jener internationalen Pflicht nicht obliegt, <span dir="rtl">לא דרכה של אשה לקדם</span>, Jeb. 76 b.</i> Der Ägypter und der Edomiter sind nur bis<sup class="footnote-marker">17</sup><i class="footnote"> Das <span dir="rtl">עד</span> ist hier in exclusivem Sinne zu fassen (<span dir="rtl">ולא עד בכלל</span>).</i> zum dritten Geschlechte [zur Ehe] verboten,<sup class="footnote-marker">18</sup><i class="footnote"> Deut. 23, 8—9. Dem dritten Geschlecht, d. i. dem Enkel oder der Enkelin eines zum Judentum übergetretenen Ägypters oder Edomiters ist die Ehe mit Juden gestattet; bis dahin dürfen sie nur unter einander oder mit andren Proselyten sich verheiraten.</i> sowohl die männlichen als die weiblichen.<sup class="footnote-marker">19</sup><i class="footnote"> Der umfassende Ausdruck <span dir="rtl">אשר יולדו להם</span> (v. 9) schliesst auch die weiblichen ein.</i> R. Simon erlaubt die weiblichen sofort. Es sagte [nämlich] R. Simon: Dieses kann man durch einen „Schluss vom Leichtern auf das Schwerere“<sup class="footnote-marker">20</sup><i class="footnote"> Genauer müsste es heissen: vom Schwereren auf das Leichtere, da hier eine Erleichterung gefolgert werden soll. Der Ausdruck <span dir="rtl">קל וחומר</span> wird jedoch für beide Arten dieses Schlusses (conclusio de minore ad majus) gebraucht.</i> folgern: Wenn nämlich dort, wo die männlichen [Nachkommen] für immer verboten sind, die weiblichen sofort erlaubt sind, müssen wir nicht dort, wo die männlichen nur bis zum dritten Geschlechte verboten sind, die weiblichen gewiss sofort erlauben! Darauf sagten sie (die Weisen) zu ihm: Wenn dies ein überliefertes Gesetz ist, so nehmen wir es an; ist es aber nur eine Schlussfolgerung,<sup class="footnote-marker">21</sup><i class="footnote"> Die du selbst gezogen hast.</i> so giebt es dagegen einen Einwand.<sup class="footnote-marker">22</sup><i class="footnote"> Wir könnten nämlich einwenden: Die Verbote wegen Inzests (Lev. 18, 10. 17) erstrecken sich auch nur bis auf das dritte Geschlecht und treffen dennoch in gleicher Weise die männlichen wie die weiblichen Nachkommen, da z. B. dem Grossvater seine Enkelin zur Ehe verboten ist, gleichviel ob sie die Tochter seines Sohnes oder die seiner Tochter ist. Du könntest uns zwar entgegenhalten: Die Verbote wegen Incests sind nicht beweiskräftig, da deren Übertretung mit der Strafe der Ausrottung geahndet wird (Lev. 18, 29), während in unsrem Falle, bei der Eheschliessung mit einem Ägypter, nur die Übertretung eines Verbotes vorliegt, das aus einem Gebote (Deut. 23, 9) erschlossen wird (vgl. Jeb. VI, Note 37). Allein, wir erwidern dann: Das Moment der Strafe ist für unsre Frage nicht entscheidend. Denn wenn z. B. der Hohepriester ein Mädchen ehelicht, das Unzucht getrieben hat, so übertritt er auch nur ein Verbot, welches erst aus einem Gebote (Lev. 21, 13) erschlossen wird, und dennoch sind die Kinder dieser Ehe, sowohl die Söhne als die Töchter, „Entweihte“ (<span dir="rtl">חללים</span>). Wir behaupten daher, dass das Verbot, das in Deut. 23, 9 enthalten ist, sich auf die weiblichen ebenso wie auf die männlichen Nachkommen erstreckt. [Vgl. jedoch die Bemerkung des R. S. Edels zu Raschi, Jeb. 77b, s. v. <span dir="rtl">עריות</span>].</i> Da sagte er zu ihnen: Nicht doch,<sup class="footnote-marker">23</sup><i class="footnote"> Das <span dir="rtl">לא כי</span> ist = <span dir="rtl">לא כן</span>, vgl. I Kön. 3, 22. 23, II Kön. 20, 10, Jes. 30, 16, wo Accente und Punctation beweisen, dass <span dir="rtl">לא</span> und <span dir="rtl">כי</span> zusammengehören. In der Mischna folgt hierauf in der Regel <span dir="rtl">אלא</span>, vgl. folg. Mischna, Ketub. I, 6 u. o. Die Mischna zum jerus. Talmud [ed. Lowe, Cambridge 1893] liest in der Tat auch hier <span dir="rtl">לא כי אלא</span>. Der mit <span dir="rtl">לא כי</span> eingeführte Satz ist eine Ellipse und so zu erklären: Nicht so, wie ihr glaubt, dass meine Halacha, wenn sie nur durch einen Schluss gefolgert wäre, widerlegt werden könnte; das ist nicht der Fall, denn sie wäre auch dann unumstösslich. R. Simon ist nämlich der Ansicht, dass Kinder aus Ehen, bei deren Eingehung ein Verbot übertreten ist, das erst aus einem Gebote erschlossen ist, nicht als Entweihte zu betrachten sind. Der zweite Einwand der Weisen (Note 22) ist daher nicht stichhaltig und die Folgerung des R. Simon richtig.</i> ein überliefertes Gesetz spreche ich aus.<sup class="footnote-marker">24</sup><i class="footnote"> D. h. für euch, die ihr in dieser Frage (betreffs der Entweihten) andrer Ansicht seid, spreche ich ein Gesetz aus, das ich von meinen Lehrern überkommen habe und das somit eine Widerlegung nicht zulässt. Die Halacha entscheidet jedoch nach der Ansicht der Weisen. — Die Mischna will hier nur die in Deut. 23, 4—9 niedergelegten Gesetze erklären. Seit den Eroberungszügen des Sanherib aber waren die ursprünglichen Einwohner der Länder Ammon, Moab u. s. w. aus ihren Sitzen vertrieben und infolge ihrer Vermischung mit andren Völkern nicht mehr zu erkennen. Es ist daher jeder zum Judentum übergetretene Nichtjude, auch von den heute in Ammon u. s. w. wohnenden Völkerschaften, ohne weiteres dem Juden zur Ehe erlaubt. Vgl. Jadajim IV, 4.</i> Die Bastarde<sup class="footnote-marker">25</sup><i class="footnote"> S. Jeb. IV, 13 und VII, Note 56.</i> und die Nethinim<sup class="footnote-marker">26</sup><i class="footnote"> S. Jeb. II. Note 37.</i> sind [zur Ehe] verboten, und dieses Verbot gilt für alle Zeiten, sowohl für die männlichen als für die weiblichen [Nachkommen].<sup class="footnote-marker">27</sup><i class="footnote"> Die Ableitung dieses Gesetzes geschieht (Jeb. 78b) nach der Norm: <span dir="rtl">דון מינה ואוקי באתרה</span> = leite etwas davon ab und setze es dann an seine Stelle! D. h. „wenn auch aus einer Stelle eine Bestimmung für ein andres Gesetz abgeleitet wird, so müssen dennoch einzelne Modalitäten dieser Bestimmung den im abgeleiteten Gesetze in andren Fällen geltenden Normen entsprechen; die deducierte Bestimmung wird an die neue Stelle gesetzt und nach den hier geltenden Vorschriften modificiert.“ (S. Schebuot V, Note 7). In unsrem Falle wird also von dem Gesetze über den Ammoniter (v. 4) für das über den Bastard (v. 3) die Bestimmung abgeleitet, dass hier wie dort das <span dir="rtl">דור עשירי</span> durch <span dir="rtl">עד עולם</span> erklärt und ergänzt wird, dass also die Ehe mit einem Bastard „für alle Zeiten“ verboten ist. Es ist aber nun die Ehe mit einem weiblichen Bastard nicht etwa sofort erlaubt wie bei dem Ammonitern; hier bleibt vielmehr der Begriff <span dir="rtl">ממזר</span> = <span dir="rtl">מום זר</span> (Jeb. 76 b) massgebend, wonach dieses Wort ein „Gebrechen“ bedeutet, das dem Gesetze „fremd“ ist, im Rahmen des Gesetzes keine Stätte hat, das daher nicht die Bezeichnung einer Person, sondern gleichsam ein sachlicher Begriff ist, der das männnliche und weibliche Geschlecht umfasst. Ebenso wie also (nach v. 3) die weiblichen Bastarde der ersten zehn Generationen zur Ehe verboten sind, weil dieses in dem Begriffe <span dir="rtl">ממזר</span> liegt, bleiben sie auch in allen folgenden Geschlechtern (<span dir="rtl">עד עולם</span>, v. 4) verboten. Für die Nethinim ist das Verbot <span dir="rtl">ולא תתחתן בם</span>, Deut. 7, 3 entscheidend, welches die Ehe mit der kanaanitischen Bevölkerung auch dann verbietet, wenn diese zum Judentum übergetreten ist. Zwischen Juden und Nichtjuden kann von <span dir="rtl">חתנות</span> (Verschwägerung, ehelicher Verbindung) keine Rede sein (Kidd. 68 b); die Worte <span dir="rtl">ולא תתחתן בם</span> können daher nur eine solche Ehe verbieten, bei der der Begriff <span dir="rtl">חתנות</span> zulässig wäre, d. h. also eine Ehe mit einem Kanaaniter, nachdem er Jude geworden, Jeb. 76a. Da nun bei diesem Verbot nicht ausdrücklich angegeben ist, bis zur wievielten Generation es sich erstrecken soll, so richtet es sich (in erschwerendem Sinne) nach dem Gesetze über den Bastard und gilt für alle Zeiten und beide Geschlechter; <span dir="rtl">נמוקי יוסף</span> z. St. Vergl. jedoch Jeb. II, Note 37.</i>
+R. Josua sagte: Ich habe vernommen, dass [zuweilen] der Verschnittene Chaliza erteilen und man<sup class="footnote-marker">28</sup><i class="footnote"> D. i. der Bruder des Verschnittenen.</i> seiner Frau Chaliza erteilen muss, sowie dass [zuweilen] der Verschnittene Chaliza nicht zu erteilen und man seiner Frau Chaliza nicht zu erteilen braucht, und ich kann mir dies nicht erklären.<sup class="footnote-marker">29</sup><i class="footnote"> Ich weiss nicht mehr, in welchem Falle Chaliza zu erfolgen hat und in welchem nicht.</i> Darauf sagte R. Akiba: Ich will es erklären:<sup class="footnote-marker">30</sup><i class="footnote"> In ähnlicher Weise löst R. Akiba einen Zweifel des R. Josua in Pesachim IX, 6.</i> Der von Menschenhand Verschnittene<sup class="footnote-marker">31</sup><i class="footnote"> <span dir="rtl">סריס</span> = Verschnittener, Entmannter, Castrat. <span dir="rtl">סריס אדם</span> ist einer, dem nach seiner Geburt die Zeugungsorgane, das männliche Glied oder die Hoden oder der Samenstrang (<span dir="rtl">חוטי הביצים</span>), durch Menschenhand zerstört sind.</i> muss Chaliza erteilen<sup class="footnote-marker">32</sup><i class="footnote"> Er darf aber nicht die Leviratsehe vollziehen, da ihm die Ehe mit einer Jüdin überhaupt verboten ist, Deut. 23, 2. Ist jedoch die verwitwete Schwägerin eine Proselytin, so darf er sie heiraten, vgl. oben Mischna 2 und Note 11. Nach dem Talmud (Jeb. 79b) gab es zwei Überlieferungen im Namen des R. Akiba. Nach der einen heisst nur dasjenige Kind ein Bastard, welches aus einer Ehe stammt, bei deren Eingehung ein aus Verwandtschaft entspringendes Verbot übertreten ist (<span dir="rtl">חייבי לאוין דשאר</span>), vgl. Jeb. VI, Note 37; ist aber ein andres einfaches Verbot übertreten, dann ist das Kind kein Bastard. Nach der andren Überlieferung heisst ein Kind, welches aus einer durch einfaches Verbot (<span dir="rtl">לאו גרידא</span>) untersagten Ehe stammt, ebenso gut ein Bastard, wie das, welches aus einer bei Ausrottungsstrafe verbotenen Ehe entspringt; s. Jeb. IV, 13. Werden aber diese beiden Ehen einander gleichgestellt, so kann weder von Leviratsehe noch von Chaliza die Rede sein, s. Einleitung, 1. Der Tanna unsrer Mischna kann also nur der ersteren Überlieferung folgen.</i> und dessen Frau muss man Chaliza erteilen,<sup class="footnote-marker">33</sup><i class="footnote"> Es ist sogar die Leviratsehe zulässig und geboten. Der Ausdruck Chaliza ist nur wegen des Parallelismus mit den Worten des R. Josua gebraucht.</i> weil es für ihn eine Zeit des normalen Zustandes<sup class="footnote-marker">34</sup><i class="footnote"> Des vollen Besitzes der Mannheit, der Zeugungskraft.</i> gab; der von Natur Verstümmelte<sup class="footnote-marker">35</sup><i class="footnote"> <span dir="rtl">סריס חמה</span> ist einer, dem von Natur die Hodenfunktion, die Zeugungskraft gestört ist. Im jerus. Talmud Jeb. VIII, 5 wird es erklärt: <span dir="rtl"> כל שלא ראתו החמה בכשר אפילו שעה אחת</span>, einer, den die Sonne auch nicht eine Stunde in seinem normalen Zustande beschienen hat. Nach dem Aruch s. v. <span dir="rtl">סריס</span> bedeutet es einen, der infolge einer fieberhaften Erscheinung im Mutterschosse als Verstümmelter zur Welt gekommen ist; vgl. Jeb. 80a. S. באר בגולה in אה"ע 172,2. Jes. Berlin Addimenta 2,34.</i> braucht nicht Chaliza zu erteilen,<sup class="footnote-marker">36</sup><i class="footnote"> Zur Leviratsehe ist nur derjenige verpflichtet, der den Zweck dieser Ehe, nämlich „den Namen seines Bruders aufrecht zu erhalten“ (Deut. 25,7), d. h. ihm Nachkommen zu verschaffen, erfüllen kann. Der Verstümmelte darf daher die Leviratsehe nicht vollziehen und ist somit auch von der Erteilung der Chaliza befreit. Hat er jedoch die Chaliza vollzogen, so wird diese als nicht geschehen betrachtet und hat keine rechtlichen Folgen; er macht daher seine Schwägerin durch die Chaliza nicht unfähig zur Priesterehe, s. folg. Mischna.</i> noch braucht man seiner Frau Chaliza zu erteilen,<sup class="footnote-marker">37</sup><i class="footnote"> Man darf an ihr die Leviratsehe nicht vollziehen, da diese nur erfolgen soll, damit „der Name des Verstorbenen nicht aus Israel ausgelöscht werde,“ Deut. 25,6; in unsrem Falle aber gilt sein Name schon bei seinen Lebzeiten als erloschen, da er von Geburt an verstümmelt war und niemals die Kraft hatte, sein Geschlecht fortzupflanzen. Da nun die Leviratsehe verboten ist, fällt auch die Pflicht zur Erteilung der Chaliza fort.</i> weil es für ihn keine Zeit des normalen Zustandes gab. R. Elieser sagte: Nicht so;<sup class="footnote-marker">23</sup><i class="footnote"> Das <span dir="rtl">לא כי</span> ist = <span dir="rtl">לא כן</span>, vgl. I Kön. 3, 22. 23, II Kön. 20, 10, Jes. 30, 16, wo Accente und Punctation beweisen, dass <span dir="rtl">לא</span> und <span dir="rtl">כי</span> zusammengehören. In der Mischna folgt hierauf in der Regel <span dir="rtl">אלא</span>, vgl. folg. Mischna, Ketub. I, 6 u. o. Die Mischna zum jerus. Talmud [ed. Lowe, Cambridge 1893] liest in der Tat auch hier <span dir="rtl">לא כי אלא</span>. Der mit <span dir="rtl">לא כי</span> eingeführte Satz ist eine Ellipse und so zu erklären: Nicht so, wie ihr glaubt, dass meine Halacha, wenn sie nur durch einen Schluss gefolgert wäre, widerlegt werden könnte; das ist nicht der Fall, denn sie wäre auch dann unumstösslich. R. Simon ist nämlich der Ansicht, dass Kinder aus Ehen, bei deren Eingehung ein Verbot übertreten ist, das erst aus einem Gebote erschlossen ist, nicht als Entweihte zu betrachten sind. Der zweite Einwand der Weisen (Note 22) ist daher nicht stichhaltig und die Folgerung des R. Simon richtig.</i> sondern der von Natur Verstümmelte muss Chaliza erteilen<sup class="footnote-marker">38</sup><i class="footnote"> Nach Nidda V,9 scheint R. Elieser der Ansicht zu sein, dass der von Natur Verstümmelte nicht Chaliza zu erteilen braucht. Der Talmud (Jeb. 80a) erklärt deshalb, dass entweder R. Elieser von seiner in unsrer Mischna ausgesprochenen Ansicht später zurückgetreten ist, oder dass er dort nur in dem Sinne sich der Ansicht des Bet-Hillel angeschlossen hat, um auszudrücken, dass der Verstümmelte bis zu einem gewissen Alter in Bezug auf Strafmündigkeit als Minderjähriger zu betrachten ist.</i> und seiner Frau muss man Chaliza erteilen, weil es für ihn eine Heilung giebt, der von Menschenhand Verschnittene aber braucht nicht Chaliza zu erteilen, noch braucht man seiner Frau Chaliza zu erteilen, weil es für ihn keine Heilung giebt. Es bezeugte R. Josua ben Bethera, dass man an der Frau des ben Megusath, der in Jerusalem lebte und ein von Menschenhand Verschnittener war, die Leviratsehe vollzog, sodass<sup class="footnote-marker">39</sup><i class="footnote"> Vgl. Jeb. IV,13 <span dir="rtl">לקים דברי רבי יהושע</span>. Nach Raschi ist in beiden Fällen der Infinitiv <span dir="rtl">לקים</span> von dem Prädicat des Hauptsatzes (<span dir="rtl">אמר</span> resp. <span dir="rtl">העיד</span>) abhängig, also hier: er bezeugte, um dadurch zu bestätigen.</i> dies die Worte des R. Akiba bestätigt.<sup class="footnote-marker">40</sup><i class="footnote"> Die Halacha entscheidet auch nach der Ansicht des R. Akiba; s. folg. Mischna.</i>
+Der [von Natur] Verstümmelte braucht nicht Chaliza zu erteilen und darf die Leviratsehe nicht vollziehen;<sup class="footnote-marker">41</sup><i class="footnote"> S. oben Note 36.</i> ebenso braucht die Unfruchtbare<sup class="footnote-marker">42</sup><i class="footnote"> Vgl. Jeb. I, Note 25.</i> nicht die Chaliza zu vollziehen, noch darf sie den Levir heiraten.<sup class="footnote-marker">43</sup><i class="footnote"> Nach Deut. 25,6 muss die Witwe fähig sein Kinder zu gebären (<span dir="rtl">אשר תלד</span>); ist dies aber nicht der Fall, so fehlt die Voraussetzung, die den Zweck der Leviratsehe bildet, und diese darf daher nicht stattfinden. Vgl. auch Jeb. II, Note 21.</i> Der Verschnittene, der seiner Schwägerin Chaliza erteilt, macht sie dadurch nicht ungeeignet [zur Priesterehe];<sup class="footnote-marker">44</sup><i class="footnote"> S. oben Note 36.</i> hat er ihr aber beigewohnt, so macht er sie [hierzu] ungeeignet, weil dies eine unzüchtige Beiwohnung ist.<sup class="footnote-marker">45</sup><i class="footnote"> Da hier die Pflicht der Leviratsehe fortfällt (Note 36), übertritt er durch den Concubitus das Verbot Lev. 18,16; die Frau darf in Folge des Concubitus keine Hebe geniessen, s. Jeb. III, Note 74.</i> Desgleichen machen die Brüder eine Unfruchtbare, der sie Chaliza erteilen, nicht ungeeignet [zur Priesterehe]; haben sie ihr aber beigewohnt, so machen sie sie ungeeignet, weil ihre Beiwohnung Unzucht ist.
+Ein von Natur verstümmelter Priester, der die Tochter eines Israeliten heiratet, macht sie [hierdurch] zum Genusse der Hebe geeignet.<sup class="footnote-marker">46</sup><i class="footnote"> Der von Natur Verstümmelte fällt nicht unter das Verbot Deut. 23,2. Die Ehe ist daher eine gesetzlich zulässige und erwirkt der Gattin das Recht auf Genuss der Hebe, Lev. 22,11.</i> R. Jose und R Simon sagen: ein priesterlicher Zwitter,<sup class="footnote-marker">47</sup><i class="footnote"> ’ἀνδρόγυνος = ein Mensch beiderlei Geschlechts, ein Zwitter.</i> der die Tochter eines Israeliten heiratet, macht sie [hierdurch] zum Genusse der Hebe geeignet.<sup class="footnote-marker">48</sup><i class="footnote"> Da er als Mann betrachtet wird. Nach Tosefta Bikkurim II,7 erklärt R. Jose den Zwitter für ein eigenartiges Geschöpf (<span dir="rtl">בריה בפני עצמו</span>), bei dem die Frage, ob er als Mann oder als Weib zu beurteilen sei, unentschieden ist. Da aber in zweifelhaften Fällen die Entscheidung in erschwerendem Sinne zu treffen ist, darf die Frau des Zwitters keine Hebe geniessen.</i> R. Juda sagt: ein Geschlechtsloser,<sup class="footnote-marker">49</sup><i class="footnote"> <span dir="rtl">טומטום</span> [Nominalbildung mit Wiederholung des ganzen Stammes <span dir="rtl">טום</span> = dem in der Bibel häufigen <span dir="rtl">אטם</span>, oder von dem bibl.-hebr. <span dir="rtl">אטם</span> mit Wiederholung des zweiten und dritten und Abstossung des ersten Wurzelconsonanten, wie <span dir="rtl">צאצאים</span> von <span dir="rtl">יצא</span>] eig. der Verstopfte. Darunter verstand man ein menschliches Wesen, dessen Geschlechtsteile durch ein Membran verschlossen und daher unkenntlich sind. Erst durch Trennung (<span dir="rtl">נקרע</span>) dieses Membrans ist das Geschlecht zu ermitteln.</i> der [an den Geschlechtsteilen] aufgerissen wurde und sich als Mann erwies, braucht nicht Chaliza zu erteilen, weil er einem Verschnittenen<sup class="footnote-marker">50</sup><i class="footnote"> D. h. einem durch Menschenhand Verschnittenen, bei dem die Operation gleichfalls durch Menschenhand ausgeführt ist, s. oben Mischna 4. Da die Halacha aber nach der Ansicht des R. Akiba (ibid.) entscheidet, so erklärt Maimonides in seinem Mischnakommentar z. St., dass der Geschlechtslose wohl Chaliza erteilen muss; nach Hil. Jibbum VI, 4 darf er sogar die Leviratsehe vollziehen. Nach R. Ascher bewirkt er durch seine Chaliza, dass die Schwägerin den andren Brüdern zur Ehe verboten ist; ist er jedoch der einzige überlebende Bruder, so muss er Chaliza erteilen, darf aber die Leviratsehe nicht vollziehen. Vgl. auch Bechorot 42 b.</i> gleicht. Der Zwitter darf [eine Frau] ehelichen, aber nicht [als solche] geehelicht werden.<sup class="footnote-marker">51</sup><i class="footnote"> Da er als Mann gilt, ist der Concubitus mit ihm sowohl auf natürliche als auf widernatürliche Weise verboten, Lev. 18, 22.</i> R. Elieser sagt: Wegen [der Beiwohnung] eines Zwitters<sup class="footnote-marker">52</sup><i class="footnote"> D. h. nur dann, wenn man mit dem Zwitter Päderastie getrieben hat.</i> ist man wie wegen der eines Mannes des Steinigungstodes schuldig.<sup class="footnote-marker">53</sup><i class="footnote"> Nach Sanh. 23a bedeutet der Ausdruck <span dir="rtl">דמיהם בם</span> (ihre Blutschuld haftet an ihnen) den Tod durch Steinigung, da diese Worte in Lev. 20, 27 bei der Strafe der Steinigung gebraucht werden.</i>
+
+Chapter 9
+
+Es gibt Frauen, die ihren Gatten [zur Ehe] erlaubt, aber ihren Schwägern verboten sind, Frauen, die ihren Schwägern erlaubt, aber ihren Gatten verboten sind, Frauen, die beiden erlaubt und Frauen, die beiden verboten sind. Folgende sind ihren Gatten erlaubt und ihren Schwägern verboten: Wenn ein gemeiner Priester eine Witwe<sup class="footnote-marker">1</sup><i class="footnote"> Dasselbe ist der Fall, wenn er eine Jungfrau heiratet, da sie ja auch durch den Tod ihres Gatten Witwe wird. Die Mischna spricht hier nur deshalb von der Witwe, weil diese auch in der folgenden Mischna genannt ist, oder um beiläufig zu sagen, dass der gemeine Priester auch eine Witwe ehelichen darf.</i> heiratet und er einen Bruder hat, der Hohepriester ist;<sup class="footnote-marker">2</sup><i class="footnote"> S. Jeb. VI, Note 31.</i> wenn ein Entweihter<sup class="footnote-marker">3</sup><i class="footnote"> Unter <span dir="rtl">חלל</span> versteht man den Sohn aus einer solchen Ehe, bei deren Eingehung eines der priesterlichen Ehegesetze übertreten ist (z. B. wenn ein Priester eine Geschiedene ehelicht u. s. w.); die Söhne und Töchter eines <span dir="rtl">חלל</span> sind auch <span dir="rtl">חללים</span>. Wenn hingegen eine Entweihte einen Nichtpriester heiratet, so ist die Tochter aus dieser Ehe keine <span dir="rtl">חללה</span>. Vgl. Kidd. IV,6.</i> eine [zum Priesterstande] Geeignete heiratet<sup class="footnote-marker">4</sup><i class="footnote"> Was ihm gesetzlich erlaubt ist.</i> und er einen Bruder hat, der [zum Priesterstande] geeignet ist;<sup class="footnote-marker">5</sup><i class="footnote"> Dieser darf seine Schwägerin nicht heiraten, da sie durch die Ehe mit dem <span dir="rtl">חלל</span> selbst eine Entweihte wurde, was aus Lev. 22,12 gefolgert wird. Das Gebot der Leviratsehe kann hier nicht das Verbot, eine Entweihte zu heiraten, aufheben, weil zu befürchten ist, dass der Priester seiner Schwägerin mehr als einmal beiwohnen würde, während ihm nur der erste Concubitus gestattet ist, um die Leviratsehe zu vollenden; vgl. Jeb. II, Note 25. — Die Mischna des jerus. Talmud hat hier die Lesart: <span dir="rtl">כשר שנשא כשרה ויש לו אח חלל </span>, woraus im Talmud geschlossen wird, dass es einer zum Priesterstande geeigneten Frau verboten ist, einen hierzu Ungeeigneten zu heiraten, sowie dass auch ein Entweihter keine zum Priesterstande geeignete Frau heiraten darf. Der babyl. Talmud hingegen lehrt im Anschluss an unsere Mischna, dass es den zum Priesterstande geeigneten Frauen nicht untersagt ist, die Ehe mit einem hierzu Ungeeigneten einzugehen, <span dir="rtl">לא הוזהרו כשרות לינשא לפסולים</span>, Jeb. 85 a. Maimonides hatte gleichfalls die Lesart des jerus. Talmud, bemerkt aber in seinem Kommentar z. St., dass aus dem genannten Grunde die Halacha nach der Lesart unserer Mischna entscheiden müsse. — Woher die Varianten in dieser Mischna stammen, ist nicht zu ermitteln. Rapoport erklärt zwar die Verschiedenheit der Mischna zum babyl. und jerus. Talmud aus dem Umstande, dass R. Jehuda hanassi zwei verschiedene Recensionen der Mischna veranstaltet, d. h. die frühere Recension einer späteren Überarbeitung unterzogen habe und weist hierfür auf Stellen hin wie B. mezia IV, 1 und Ab. sara IV, 4. Allein hier bemerkt der Talmud ausdrücklich, dass Rabbi in seinem Alter andrer Ansicht gewesen sei als in seiner Jugend, <span dir="rtl"> בילדותיה סבר…בזקנותיה סבר</span>; in dem Talmud zu unserer Mischna fehlt jedoch diese Bemerkung. Vgl. Frankel, Monatsschrift II, S. 328.</i> wenn ein Israelit<sup class="footnote-marker">5a</sup><i class="footnote"> Unter Israelit ist hier wie in den folg. Mischnas ein Nichtpriester zu verstehen.</i> die Tochter eines Israeliten heiratet und er einen Bruder hat, der ein Bastard ist;<sup class="footnote-marker">6</sup><i class="footnote"> S. Jeb. VIII,3.</i> wenn ein Bastard einen weiblichen Bastard heiratet<sup class="footnote-marker">7</sup><i class="footnote"> Diese Ehe ist gesetzlich erlaubt, s. Kidd. IV,3.</i> und er einen Bruder hat, der ein Israelit ist — so sind die Frauen ihren Gatten erlaubt, aber ihren Schwägern verboten.
+Folgende sind ihren Schwägern erlaubt, aber ihren Gatten verboten:<sup class="footnote-marker">8</sup><i class="footnote"> D. h. in folgenden Fällen muss die Leviratsehe vollzogen werden, obgleich die Ehe des Verstorbenen eine verbotene war.</i> Wenn ein Hohepriester eine Witwe sich antraut<sup class="footnote-marker">9</sup><i class="footnote"> Wenn er sie aber ehelicht, so ist sie <span dir="rtl">חללה</span> und als solche nicht nur ihrem Gatten, sondern auch ihrem Schwager verboten.</i> und er einen Bruder hat, der ein gemeiner Priester ist; wenn ein [zum Priesterstande] Geeigneter eine Entweihte heiratet und er einen entweihten Bruder hat; wenn ein Israelit einen weiblichen Bastard heiratet und er einen Bruder hat, der ein Bastard ist; wenn ein Bastard die Tochter eines Israeliten heiratet und er einen Bruder hat, der ein Israelit ist — so sind die Frauen ihren Schwägern erlaubt, aber ihren Gatten verboten. [Folgende sind] beiden verboten: Wenn ein Hohepriester eine Witwe heiratet und er einen Bruder hat, der Hohepriester<sup class="footnote-marker">10</sup><i class="footnote"> Oder auch der Priester, der vor Beginn des Krieges die Mahnrede an das Volk zu halten hatte (<span dir="rtl">משוח מלחמה</span>, Deut. 20,1 ff.) und die Stellung eines Hohenpriesters einnahm, s. Horajot 12 a. Ihn traf auch das Verbot Lev. 21,14.</i> oder gemeiner Priester ist; wenn ein [zum Priesterstande] geeigneter Priester eine Entweihte heiratet und er einen Bruder hat, der [zum Priesterstande] geeignet ist; wenn ein Israelit einen weiblichen Bastard heiratet und er einen Bruder hat, der ein Israelit ist; wenn ein Bastard die Tochter eines Israeliten heiratet und er einen Bruder hat, der ein Bastard ist — so sind die Frauen beiden verboten; alle<sup class="footnote-marker">11</sup><i class="footnote"> Das „alle“ ist nicht wörtlich zu nehmen, und die Aufzählung in der Mischna ist unvollständig. So sind z. B. die 15 in Jeb. I,1 genannten Frauen ihren Gatten erlaubt, ihren Schwägern aber verboten; ebenso ist der von Menschenhand Verschnittene seiner Frau verboten, während diese ihrem Schwager erlaubt ist, s. Jeb. VIII, Note 32 u. 33. (Jerus. Talmud).</i> andren Frauen sind ihren Gatten und ihren Schwägern erlaubt.
+Von den zweiten Verwandtschaftsgraden, [die] nach der Bestimmung der Schriftgelehrten<sup class="footnote-marker">12</sup><i class="footnote"> Vgl. Jeb. II, 4.</i> [zur Ehe verboten sind, gilt Folgendes]: Ist eine Frau im zweiten Grade mit dem Gatten, aber nicht mit dem Schwager verwandt,<sup class="footnote-marker">13</sup><i class="footnote"> Wenn z. B. jemand die Mutter seiner Mutter geheiratet hat, was nur von den Rabbinen verboten ist, und einen Bruder väterlicherseits hinterlässt.</i> so ist sie dem Gatten [zur Ehe] verboten, dem Schwager aber erlaubt. Ist sie im zweiten Grade mit dem Schwager, aber nicht mit dem Gatten verwandt, so ist sie dem Schwager [zur Ehe] verboten,<sup class="footnote-marker">14</sup><i class="footnote"> S. Jeb. II, 3.</i> dem Gatten aber erlaubt. Ist sie mit beiden im zweiten Grade verwandt,<sup class="footnote-marker">15</sup><i class="footnote"> D. h. jede Frau, die mit einem Manne die Ehe geschlossen, mit dem sie im zweiten Grade verwandt war.</i> so ist sie beiden [zur Ehe] verboten, sie hat weder Anspruch auf die Ketuba,<sup class="footnote-marker">16</sup><i class="footnote"> S. Jeb. IV, Note 18. Das Recht auf die Ketuba wird ihr abgesprochen, weil man auf Grund des Erfahrungssatzes, dass das Verlangen nach der Ehe bei dem Weibe grösser ist als beim Manne, annimmt, dass sie gewissermassen den Gatten zu dieser Ehe veranlasst hat, aus der ein Nachteil weder für sie noch für ihre Kinder erwächst. Was ihr jedoch der Mann darüber hinaus freiwillig zugesichert (<span dir="rtl">תוספת כתובה </span>), hat sie zu beanspruchen.</i> noch auf die Früchte,<sup class="footnote-marker">17</sup><i class="footnote"> D. h. auf Ersatz der Nutzung, die der Gatte von ihren Niessbrauchsgütern (s. Jeb. VII, Note 1) gehabt hat. Obgleich der Gatte dieses Niessbrauchsrecht nur deshalb hat, weil er seinerseits verpflichtet ist, seine Frau, falls sie gefangen wird, loszukaufen (Ketub. IV, 4), in unsrem Falle aber diese Pflicht für ihn fortfällt, da er ohnedies die Ehe nicht fortsetzen darf, so verliert sie hier dennoch jenen Anspruch ebenso wie den auf die Ketuba. Nach Tosafot (B. mezia 67 a, s. v. <span dir="rtl">ובלאות</span>) braucht der Mann ihr selbst dann den Gewinn aus den Niessbrauchsgütern nicht zu ersetzen, wenn dieser in natura vorhanden und noch nicht verbraucht ist.</i> noch auf Verpflegung,<sup class="footnote-marker">18</sup><i class="footnote"> Aus dem Vermögen des Gatten nach dessen Tode. Bei seinen Lebzeiten hat er ebensowenig wie der Hohepriester, der eine Witwe geheiratet, die Pflicht, seine Gattin zu ernähren, da er die Ehe nicht fortsetzen darf. Ebenso braucht er nicht für die Schulden aufzukommen, die seine Frau in seiner Abwesenheit zum Zwecke ihrer Ernährung gemacht hat, wie auch der Hohepriester, der eine Witwe geheiratet, in diesem Falle von dieser Pflicht entbunden ist. Nur wenn dieser eine gesetzlich zulässige Ehe eingegangen, muss er die Schulden, die seine Frau zu ihrer Beköstigung gemacht hat, bezahlen. Hat er aber eine Witwe geheiratet, so hat sie nach dem Tode des Gatten Anspruch auf Verpflegung, während die Frau, die vor der Ehe mit ihrem Gatten im zweiten Grade verwandt war, auch dieses Recht verliert.</i> noch auf [Ersatz für] die Abnutzung,<sup class="footnote-marker">19</sup><i class="footnote"> <span dir="rtl">בלאות</span> (von <span dir="rtl">בלה</span>, Deut. 8,4) eig. abgetragene Kleider, vgl. <span dir="rtl">בלואים</span>, Jer. 38,12. Der Gatte braucht nicht den Minderwert, den die Niessbrauchsgüter infolge der Abnutzung haben, zu ersetzen; ebensowenig haftet er für den Fall, dass sie gestohlen oder verloren gegangen sind. Wenn aber der Gatte sie verkauft hat, so muss er sie ersetzen. [So Maimonides. Nach Raschi und Tosafot ist er auch in diesem Falle nicht ersatzpflichtig]. Die Niessbrauchsgüter jedoch, die in natura vorhanden sind, sowie die Güter des eisernen Fonds (s. Jeb. VII, Note 2) bleiben Eigentum der Frau.</i> das Kind ist [zum Priesterstande] geeignet, aber man zwingt ihn, sich von ihr zu scheiden.<sup class="footnote-marker">20</sup><i class="footnote"> Selbst wenn Kinder aus dieser Ehe vorhanden sind, bleiben Zweifel, die gegen die Legitimität derselben erhoben werden, unberücksichtigt.</i> Ist<sup class="footnote-marker">21</sup><i class="footnote"> Vgl. Jeb. II,4.</i> eine Witwe an einen Hohenpriester, eine Geschiedene oder eine Chaluza an einen gemeinen Priester, ein weiblicher Bastard oder eine Nethina an einen Israeliten, die Tochter eines Israeliten an einen Nathin oder an einen Bastard verheiratet: so haben sie (die Frauen) Anspruch auf die Ketuba.<sup class="footnote-marker">22</sup><i class="footnote"> Unter <span dir="rtl">כתובה</span> sind hier auch alle Gerechtsame verstanden, die sie auf Grund ihrer Ketuba haben; nur in Bezug auf die Verpflegung gilt die Beschränkung, die wir oben (Note 18) erwähnt haben. Die Frauen können die Ansprüche jedoch nur dann erheben, wenn der Gatte wusste, dass er eine verbotene Ehe eingeht, wenn z. B. der Hohepriester wusste, dass die Frau bereits Witwe ist; war dies aber dem Gatten unbekannt, so verliert die Frau jeden Anspruch auf die Ketuba. Bei den zweiten Verwandtschaftsgraden (im ersten Teile dieser Mischna) fällt dieser Unterschied fort, obwohl dort die Ehen nur durch rabbinische Satzung verboten sind, weil „die Weisen für ihre Verordnungen einer stärkeren Stütze bedürfen,“ um ein Übertreten zu verhüten, als für die Gesetze der Thora (<span dir="rtl">דברי סופרים צריכין חיזוק</span>, Jeb. 85b).</i>
+Diew Tochter eines Israeliten, die mit einem Priester verlobt oder von einem Priester schwanger ist oder auf die Leviratsehe seitens eines Priesters wartet, ebenso die Tochter eines Priesters [in den gleichen Verhältnissen] zu einem Israeliten, darf keine Hebe geniessen.<sup class="footnote-marker">23</sup><i class="footnote"> S. Jeb. VII,4.</i> Die Tochter eines Israeliten, die mit einem Leviten verlobt oder von einem Leviten schwanger ist oder auf die Leviratsehe seitens eines Leviten wartet, ebenso die Tochter eines Leviten [in den gleichen Verhältnissen] zu einem Israeliten darf keinen Zehnt geniessen.<sup class="footnote-marker">24</sup><i class="footnote"> Diese Mischna vertritt die Ansicht des R. Meir, nach dem der erste Zehnt, den man vom Getreide, Wein und Oel dem Leviten geben muss, dem Israeliten zum Genusse verboten ist. R. Meir begründet seine Ansicht damit, dass Num. 18,24 der Zehnt auch eine „Hebe“ (<span dir="rtl">תרומה</span>) genannt wird; ebenso nun wie die Hebe, die der Priester erhält, dem Nichtpriester verboten ist, darf auch vom Zehnt der Nichtlevit nicht geniessen. Nach den Weisen jedoch will der Ausdruck „Hebe“ besagen, dass der Genuss von Getreide u. s. w., das noch nicht verzehntet ist, ebenso bei Todesstrafe verboten ist, wie der Genuss von Getreide, von dem noch keine Hebe abgeschieden ist, der Zehnt aber darf auch von dem Israeliten genossen werden; und so entscheidet auch die Halacha.</i> Die Tochter eines Leviten, die mit einem Priester verlobt oder von einem Priester schwanger ist oder auf die Leviratsehe seitens eines Priesters wartet, ebenso die Tochter eines Priesters [in den gleichen Verhältnissen] zu einem Leviten darf weder Hebe noch Zehnt geniessen.<sup class="footnote-marker">25</sup><i class="footnote"> D. h. man darf weder der Tochter eines Priesters noch der eines Leviten, die mit einem Leviten resp. einem Priester verlobt oder verheiratet ist, in der Tenne Zehnt resp. Hebe verabreichen, weil zu befürchten ist, dass man auch der Tochter eines Israeliten, die mit einem Leviten (oder Priester) verheiratet war und dann geschieden ist, Zehnt (oder Hebe) geben würde. Das <span dir="rtl">מאורסת</span> im letzten Satze ist nicht wörtlich zu nehmen, denn auch für die Verheiratete gilt dieses Verbot; es ist nur wegen des Parallelismus mit den ersten Sätzen der Mischna gewählt.</i>
+Die Tochter eines Israeliten, die an einen Priester verheiratet ist, darf Hebe geniessen. Ist er gestorben und hat sie von ihm ein Kind, so darf sie Hebe geniessen.<sup class="footnote-marker">26</sup><i class="footnote"> Vgl. Jeb. VII, 3.</i> Ist sie an einen Leviten verheiratet,<sup class="footnote-marker">27</sup><i class="footnote"> Nachdem sie aus der Ehe mit dem Priester ein Kind bekommen hat.</i> so darf sie Zehnt geniessen;<sup class="footnote-marker">28</sup><i class="footnote"> Aber nicht Hebe, obgleich ihr Kind am Leben ist; denn durch die Ehe mit dem Leviten verliert sie wieder die Zugehörigkeit zur Familie des Priesters,</i> ist er gestorben und hat sie von ihm ein Kind, so darf sie Zehnt geniessen.<sup class="footnote-marker">29</sup><i class="footnote"> Weil sie durch ihre Kinder noch als zur Familie des Leviten gehörig betrachtet wird. Aus diesem Grunde darf sie aber Hebe nicht geniessen; denn das scheinbar überflüssige <span dir="rtl">ובת</span> Lev. 22,13 (vgl. Jeb. VII, Note 47) will sagen: ebenso wie die Priestertochter, die mit einem Nichtpriester verheiratet war, nach dem Tode ihres Gatten nicht wieder Hebe geniessen darf, solange sie von diesem einen Nachkommen hat, darf auch die Tochter eines Israeliten, die mit einem Priester verheiratet war und von diesem ein Kind hatte, Hebe nicht mehr geniessen, sobald sie aus der Ehe mit einem Nichtpriester Nachkommen hat (Jeb. 87 a); erst nach dem Tode dieses Kindes darf sie wieder Hebe geniessen.</i> Ist sie [dann] an einen Israeliten verheiratet, so darf sie weder Hebe noch Zehnt geniessen; ist er gestorben und hat sie von ihm ein Kind, so darf sie weder Hebe noch Zehnt geniessen; ist ihr Kind von dem Israeliten gestorben, so darf sie [wieder] Zehnt geniessen; ist ihr Kind vom Leviten gestorben, so darf sie [wieder] Hebe geniessen; ist ihr Sohn vom Priester gestorben, so darf sie weder Hebe noch Zehnt geniessen.
+Die Tochter eines Priesters, die an einen Israeliten verheiratet ist, darf keine Hebe geniessen;<sup class="footnote-marker">30</sup><i class="footnote"> Lev. 22,12.</i> ist er gestorben und hat sie von ihm ein Kind, so darf sie keine Hebe geniessen.<sup class="footnote-marker">31</sup><i class="footnote"> Folgt aus Lev. 22, 13. Für das Weitere vergl. auch Note 29.</i> Ist sie an einen Leviten verheiratet, so darf sie Zehnt geniessen; ist er gestorben und hat sie von ihm ein Kind, so darf sie Zehnt geniessen. Ist sie an einen Priester verheiratet, so darf sie Hebe geniessen; ist er gestorben und hat sie von ihm ein Kind, so darf sie Hebe geniessen. Ist ihr Kind von dem Priester gestorben, so darf sie Hebe nicht geniessen; ist ihr Kind von dem Leviten gestorben, so darf sie Zehnt nicht geniessen; ist ihr Kind von dem Israeliten gestorben, so darf sie in ihr Vaterhaus zurückkehren, und von dieser heisst es (Lev. 22, 13): „Sie darf zurückkehren in das Haus ihres Vaters, wie in ihrer Jugend, von dem Brote ihres Vaters darf sie essen.“
+
+Chapter 10
+
+Wenn man<sup class="footnote-marker">1</sup><i class="footnote"> D. h. ein Zeuge. Der Plural <span dir="rtl">אמרו</span> ist hier nicht buchstäblich zu nehmen, denn erst der Schlusssatz der Mischna behandelt den Fall, dass zwei Zeugen auftreten. Vgl. auch Kerit. III, 1, Anfang.</i> einer Frau, deren Gatte nach einem fernen Lande<sup class="footnote-marker">2</sup><i class="footnote"> S. Jeb. II, Note 69.</i> gegangen ist, meldet: „Dein Gatte ist gestorben,“ und sie sich verheiratet<sup class="footnote-marker">3</sup><i class="footnote"> Auch wenn der zweite Gatte ihr nicht beiwohnt.</i> und dann ihr [erster] Gatte zurückkommt, so muss sie von diesem wie von jenem getrennt werden<sup class="footnote-marker">4</sup><i class="footnote"> Nach dem Grundsatze, dass die unzüchtige Frau sowohl ihrem Gatten als auch dem Manne verboten ist, der mit ihr Unzucht getrieben hat, vgl. Jeb. II, Note 68. Wenn auch sonst die Frau auf die Aussage nur eines Zeugen sich anderweitig verheiraten darf (Jeb. II, Note 72), so ist dies nur deshalb, weil man voraussetzt, dass die Frau wegen der eventuellen Folgen sich gewissenhaft versichern wird, ob sie eine neue Ehe eingehen darf; da dies aber hier nicht geschehen ist, macht sie sich strafbar.</i> und von diesem wie von jenem einen Scheidebrief empfangen,<sup class="footnote-marker">5</sup><i class="footnote"> Obgleich die zweite Ehe eine ungiltige ist, muss die Frau dennoch auch von dem zweiten Gatten einen Scheidebrief erhalten, da es sonst den Anschein haben könnte, als wäre die nach der Scheidung des ersten Gatten mit dem zweiten geschlossene Ehe ohne Scheidebrief getrennt worden. Diese Bestimmung ist nur rabbinisch.</i> sie hat weder Anspruch auf die Ketuba,<sup class="footnote-marker">6</sup><i class="footnote"> Weder auf die 100 resp. 200 Gulden, auf die die Ketuba lautet, noch auf das, was ihr der Mann darüber hinaus zugesichert (<span dir="rtl">תוספת כתובה</span>).</i> noch auf die Früchte,<sup class="footnote-marker">7</sup><i class="footnote"> D. h. auf Ersatz der Nutzung, die der zweite Gatte von ihren Niessbrauchsgütern hatte, bis der erste zurückkehrte.</i> noch auf Verpflegung,<sup class="footnote-marker">8</sup><i class="footnote"> Selbst auf Zahlung der Schulden, die sie zum Zwecke ihrer Verpflegung gemacht hat.</i> noch auf [Ersatz für] die Abnutzung<sup class="footnote-marker">9</sup><i class="footnote"> Der Güter des eisernen Fonds sowie der des Niessbrauchs; was jedoch von diesen Gütern in natura noch vorhanden ist, gehört ihr.</i> weder bei diesem noch bei jenem [Gatten]; hat sie von dem einen oder dem andren etwas<sup class="footnote-marker">10</sup><i class="footnote"> Von der Ketuba oder den Niessbrauchsgütern.</i> entnommen,<sup class="footnote-marker">11</sup><i class="footnote"> Nachdem der erste Gatte zurückgekehrt war.</i> so muss sie es zurückerstatten;<sup class="footnote-marker">12</sup><i class="footnote"> Was sie jedoch von dem zweiten Gatten vor der Rückkehr des ersten entnommen hatte, braucht sie nicht zu ersetzen, da durch die Aussage des Zeugen ihre zweite Ehe als eine rechtmässige angenommen wurde und sie daher mit Recht Ansprüche an den zweiten Gatten erheben konnte.</i> das Kind von dem einen wie von dem andren ist ein Bastard;<sup class="footnote-marker">13</sup><i class="footnote"> Ist das Kind von dem zweiten Gatten gezeugt, bevor die Ehe mit dem ersten geschieden war, so ist es nach der Thora ein Bastard, da die Beiwohnung einer fremden Ehefrau bei Todesstrafe verboten ist, s. Jeb. IV, 13. Ist es aber nach der Trennung der ersten Ehe gezeugt, so ist es nur nach den Rabbinen ein Bastard; desgleichen, wenn es vom ersten Gatten gezeugt ist, bevor die zweite Ehe geschieden war. War aber die zweite Ehe bereits geschieden, so ist das Kind kein Bastard, denn auch das Kind eines Mannes, der gesetzwidrig seine Geschiedene wieder ehelicht, nachdem sie anderweitig verheiratet gewesen, ist kein Bastard, da jener bei seiner Wiederverheiratung nur ein einfaches Verbot (Deut. 24,4) übertreten hat. So Maimonides. Nach Andren gilt das Kind auch dann (rabbinisch) als Bastard, wenn es von dem ersten Gatten gezeugt ist, nachdem die zweite Ehe getrennt war. Vgl. die Kommentare zu Eb. haëser Cap. 4, § 16.</i> beide [Gatten] dürfen sich an ihr nicht verunreinigen,<sup class="footnote-marker">14</sup><i class="footnote"> Wenn sie Priester sind und die Frau gestorben ist. Nach Lev. 21,4 darf der priesterliche Ehegatte sich nicht verunreinigen „an etwas, das ihn entweiht“ (<span dir="rtl">להחלו</span>), d. h. an seiner Frau, die für ihn zur Ehe verboten war (Jeb. 90 b); in unsrem Falle aber ist die Frau dem Priester zur Ehe verboten nach Lev. 21,7.</i> und beide haben kein Anrecht an ihrem Funde<sup class="footnote-marker">15</sup><i class="footnote"> Der Fund der Frau ist sonst nur deshalb dem Manne zugesprochen, um Feindschaft zwischen den Ehegatten zu verhüten, hier aber ist diese Besorgnis hinfällig, da die Ehe ohnedies getrennt werden muss.</i> noch an ihrem Erwerbe,<sup class="footnote-marker">16</sup><i class="footnote"> Der Erwerb der Frau ist sonst dem Manne nur als Entgelt für ihren Unterhalt zuerkannt; da aber hier der Mann die Frau nicht zu ernähren braucht, verliert er auch jenes Recht.</i> noch das Recht ihre Gelübde zu lösen.<sup class="footnote-marker">17</sup><i class="footnote"> Der Mann hat sonst nur deshalb das Recht, die Gelübde seiner Frau zu lösen, um sie eventuell vor Schande zu bewahren, wenn sie z. B. gelobt hat, sich einen Lebensgenuss zu versagen; hier aber fällt dieser Grund fort.</i> Ist sie die Tochter eines Israeliten, so wird sie [dadurch] zur Priesterehe ungeeignet;<sup class="footnote-marker">18</sup><i class="footnote"> Sie darf, wenn die Gatten gestorben sind, ohne dass die Ehe geschieden war, keinen Priester heiraten, weil sie als Unzüchtige (<span dir="rtl">זונה</span> Lev. 21,7) gilt.</i> ist sie die Tochter eines Leviten, so darf sie keinen Zehnt,<sup class="footnote-marker">19</sup><i class="footnote"> obgleich sonst einer Unzüchtigen der Genuss des Zehnt erlaubt ist, haben die Rabbinen in Falle die Frau bestraft. Nach R. Meïr (Jeb. IX, Note 24) darf sie ohnedies keinen Zehnt geniessen.</i> ist sie die Tochter eines Priesters, so darf sie keine Hebe geniessen;<sup class="footnote-marker">20</sup><i class="footnote"> Auch solche Hebe nicht, die nur nach den Rabbinen abzuscheiden ist.</i> weder die Erben des einen, noch die Erben des andren erben ihre Ketuba;<sup class="footnote-marker">21</sup><i class="footnote"> Da die Frau überhaupt keinen Anspruch auf die Ketuba hat (oben Note 6), so sind hier unter Ketuba die Voransprüche zu verstehen, die sonst ihre Söhne auf die Ketuba über ihren Kindesteil gehabt hätten, s. Ketub. IV, 10.</i> wenn sie (die Gatten) gestorben sind, so müssen die Brüder des einen wie die Brüder des andren Chaliza erteilen,<sup class="footnote-marker">22</sup><i class="footnote"> Die Brüder des ersten Gatten müssen nach der Thora Chaliza erteilen, da die erste Ehe eine rechtmässige war, während ihnen die Leviratsehe von den Rabbinen verboten ist; die Brüder des zweiten Gatten müssen nach den Rabbinen Chaliza erteilen, wie auch die Erteilung des Scheidebriefes seitens des zweiten Gatten nur rabbinisch ist. S. oben Note 5.</i> dürfen aber nicht die Leviratsehe vollziehen. R. Jose sagt: ihre Ketuba ist zu Lasten des Vermögens ihres ersten Gatten.<sup class="footnote-marker">23</sup><i class="footnote"> Der Ausdruck wie Jeb. IV, 4. Nach R. Jose erhält die Frau bei dem Ableben des ersten Gatten wohl die Ketuba.</i> R. Elasar sagt: Der erste hat das Anrecht an ihrem Funde, an ihrem Erwerbe sowie das Recht ihre Gelübde aufzulösen.<sup class="footnote-marker">24</sup><i class="footnote"> Nach R. Elasar soll man den Gatten wegen des Vergehens seiner Frau nicht bestrafen.</i> R. Simon sagt: Die Beiwohnung oder die Erteilung der Chaliza seitens eines Bruders des ersten befreit ihre Nebenfrau,<sup class="footnote-marker">25</sup><i class="footnote"> R. Simon ist der Ansicht, dass die Leviratsehe hier wohl vollzogen werden darf. Der Ausdruck <span dir="rtl">פוטרת</span> ist hier nur im Gegensatz zu Jeb. XIII, 8 gewählt, wo die Beiwohnung der einen Frau ihre Nebenfrau noch nicht befreit.</i> und das Kind von ihm ist kein Bastard.<sup class="footnote-marker">26</sup><i class="footnote"> Wenn der erste Gatte sie wieder zur Frau genommen. — Die Halacha entscheidet jedoch nicht nach der Ansicht dieser drei Tannaiten.</i> Hat sie sich verheiratet, ohne [dass] Erlaubnis des Gerichtes [nötig gewesen wäre],<sup class="footnote-marker">27</sup><i class="footnote"> Wenn nämlich zwei Zeugen den Tod ihres ersten Gatten ausgesagt haben, sodass sie sich ohne weiteres verheiraten durfte.</i> so darf sie zu ihm wieder zurückkehren.<sup class="footnote-marker">28</sup><i class="footnote"> Da sie vollständig unter dem Zwange eines Irrtums (<span dir="rtl">אנוסה</span>) handelte und daher straffrei ist. Nach der Halacha jedoch gelten alle Bestimmungen der Mischna auch für den Fall, dass der Tod des ersten Gatten von zwei Zeugen bestätigt wurde.</i>
+Hat sie sich auf die Entscheidung des Gerichtes hin<sup class="footnote-marker">29</sup><i class="footnote"> Wenn das Gericht auf Grund der Aussage nur eines Zeugen entschieden hat und der erste Gatte dann zurückkehrt.</i> wieder verheiratet, so muss sie geschieden werden und ist frei vom Opfer;<sup class="footnote-marker">30</sup><i class="footnote"> Diese Mischna vertritt nur die Ansicht des R. Jehuda (vgl. Hor. I, 1), nach der der Einzelne, der auf Grund einer irrtümlichen Entscheidung des Gerichtes ein Verbot übertreten, kein Sündopfer zu bringen braucht. Die Halacha entscheidet jedoch nach der Ansicht der Weisen, wonach er in diesem Falle wohl ein Opfer zu bringen hat. Nach ihnen ist bei einer irrtümlichen Entscheidung des Gerichtes das „Gemeinde-Sündopfer“ (<span dir="rtl">פר העלם דבר</span> Lev. 4, 14) zu bringen, wenn die Mehrheit der Bevölkerung oder die Mehrheit der jüdischen Stämme sich vergangen hat, ein gewöhnliches Sündopfer aber, wenn der Einzelne sich vergangen.</i> [geschah es] nicht auf die Entscheidung des Gerichtes hin,<sup class="footnote-marker">31</sup><i class="footnote"> Sondern auf Grund der Aussage zweier Zeugen.</i> so muss sie geschieden werden und ein Opfer bringen. Die Kraft des Gerichtes hat [also] den Vorzug, denn sie befreit vom Opfer. Hat das Gericht entschieden, dass sie sich wieder verheiraten darf und sie schliesst eine verbotene Ehe,<sup class="footnote-marker">32</sup><i class="footnote"> Eig. sie verdarb, handelte schlecht, indem sie z. B. als Witwe einen Hohenpriester heiratete. Wenn sie aber Unzucht trieb, braucht sie kein Opfer zu bringen, weil sie sich auf die Entscheidung des Gerichtes berufen kann, wonach sie als ledig gilt.</i> so muss sie [dennoch] ein Opfer bringen, denn jenes hat ihr nur erlaubt, sich wieder zu verheiraten.
+Wenn man einer Frau, deren Gatte und Sohn nach einem fernen Lande gingen, gemeldet hat: „Dein Gatte ist gestorben und später ist Dein Sohn gestorben,“<sup class="footnote-marker">33</sup><i class="footnote"> Die Frau ist also zur Leviratsehe nicht verpflichtet, da beim Tode des Gatten noch ein Nachkomme am Leben war.</i> und sie sich wieder verheiratet,<sup class="footnote-marker">34</sup><i class="footnote"> Mit einem Fremden.</i> man<sup class="footnote-marker">35</sup><i class="footnote"> D. h. zwei Zeugen, die das Alibi des ersten Zeugenpaares behaupten; s. Makk. I, 1.</i> ihr aber später meldet, es sei umgekehrt gewesen,<sup class="footnote-marker">36</sup><i class="footnote"> Die Frau sei also zur Leviratsehe verpflichtet gewesen.</i> so muss sie geschieden werden,<sup class="footnote-marker">37</sup><i class="footnote"> Weil ihre zweite Ehe gegen das Verbot Deut. 25,5 geschlossen ist.</i> und sowohl das frühere wie das spätere Kind<sup class="footnote-marker">38</sup><i class="footnote"> D. h. gleichviel, ob das Kind vor oder nach der Aussage des zweiten Zeugenpaares über den Tod des Gatten geboren ist.</i> sind Bastarde.<sup class="footnote-marker">39</sup><i class="footnote"> Diese Mischna vertritt nur die Ansicht des R. Akiba, Jeb. IV, 13, nach der jedes Kind, das aus einer verbotenen Ehe stammt, als Bastard gilt. Nach der Halacha (ibid.) ist jedoch das Kind in unserem Falle kein Bastard.</i> Wenn man ihr gemeldet hat: „Dein Sohn ist gestorben und später ist Dein Gatte gestorben“, und sie ihren Schwager heiratet, man ihr aber später meldet, es sei umgekehrt gewesen, so muss sie geschieden werden,<sup class="footnote-marker">40</sup><i class="footnote"> Weil ihre zweite Ehe gegen das Verbot Lev. 18,16 geschlossen ist.</i> und sowohl das frühere als das spätere Kind sind Bastarde.<sup class="footnote-marker">41</sup><i class="footnote"> Auch nach der Ansicht der Weisen, da diese Ehe mit der Strafe der Ausrottung (Lev. 18, 29) bedroht ist; vgl. Jeb. IV, 13.</i> Wenn man ihr gemeldet hat: „Dein Gatte ist gestorben,“ und sie sich wieder verheiratet, man ihr aber später meldet: „er war [damals noch] am Leben, ist aber dann gestorben,“ so muss sie geschieden werden,<sup class="footnote-marker">42</sup><i class="footnote"> Obgleich der erste Gatte bereits gestorben ist, muss die Ehe dennoch nach den Rabbinen getrennt werden, weil die Frau sich hätte vergewissern müssen, ob sie eine neue Ehe eingehen darf.</i> und das frühere Kind<sup class="footnote-marker">43</sup><i class="footnote"> Das zu Lebzeiten des ersten Gatten geboren ist.</i> ist ein Bastard,<sup class="footnote-marker">44</sup><i class="footnote"> Vgl. oben Note 13.</i> das spätere<sup class="footnote-marker">45</sup><i class="footnote"> Das nach dem Tode des ersten Gatten geboren ist.</i> aber ist kein Bastard.<sup class="footnote-marker">46</sup><i class="footnote"> Nach der Thora. Nach Einigen gilt das Kind rabbinisch als Bastard, vgl. Eb. haëser Cap. 17, § 57.</i> Wenn man ihr gemeldet hat: „Dein Gatte ist gestorben,“ und sie [nur] getraut<sup class="footnote-marker">47</sup><i class="footnote"> Aber nicht geehelicht.</i> wurde, später aber ihr Gatte heimkehrt, so darf sie zu ihm zurückkehren;<sup class="footnote-marker">48</sup><i class="footnote"> Hier wird sie nicht gezwungen ihre erste Ehe zu trennen, da anzunehmen ist, dass sie vor der Heimführung seitens des zweiten Gatten sich erst über ihre Berechtigung zur zweiten Eheschliessung vergewissern würde; und da eine verbotene Beiwohnung (oder Vereinigung der Gatten unter der Chuppa) noch nicht stattgefunden, braucht sie auch von dem zweiten Manne keinen Scheidebrief zu empfangen. Die oben Note 5 ausgesprochene Befürchtung ist hier nicht zutreffend.</i> auch wenn ihr der [Gatte] einen Scheidebrief gegeben hat, macht er sie zur Priesterehe nicht ungeeignet.<sup class="footnote-marker">49</sup><i class="footnote"> Da dieser Scheidebrief überflüssig war.</i> Dieses folgerte R. Elasar, Sohn Matja’s, [also]: „und eine Frau, geschieden von ihrem Gatten…“<sup class="footnote-marker">50</sup><i class="footnote"> „… sollen sie (die Priester) nicht nehmen“.</i> (Lev. 21,7), aber nicht von einem Manne, der nicht ihr Gatte ist.
+Wenn man<sup class="footnote-marker">51</sup><i class="footnote"> D. h. zwei Zeugen. Auf die Aussage nur eines Zeugen dürfte er deren Schwester nicht heiraten, da die Aussage eines einzelnen Zeugen nur dort genügend ist, wo über das betreffende Objekt keine Präsumtion vorwaltet (<span dir="rtl">לא אתחזק אסורא</span>); hier aber hat ihm die Schwester seiner Frau nach Lev. 18,18 als verboten zu gelten.</i> einem Manne, dessen Gattin nach einem fernen Lande gegangen ist, gemeldet hat: „Deine Gattin ist gestorben,“ und er dann deren Schwester heiratet, später aber seine Gattin heimkehrt, so darf sie zu ihm zurückkehren,<sup class="footnote-marker">52</sup><i class="footnote"> Die zweite Ehe war nichtig und gilt nur als Unzucht; durch die Unzucht aber mit der Schwester seiner Frau wird diese selbst ihm nicht verboten. Nur die Unzucht, die mit seiner Frau selbst getrieben ist, würde ihm die Fortsetzung der Ehe verbieten, was (Jeb. 95 a) aus den Worten <span dir="rtl">ושכב איש אותה</span> Lev. 5,13 abgeleitet wird.</i> er darf die Verwandten der zweiten [Frau]<sup class="footnote-marker">53</sup><i class="footnote"> Die Verwandten einer Frau, der ein Mann ausserehelich beigewohnt hat, sind diesem zur Ehe erlaubt, s. Jeb. XI,1.</i> und die zweite darf seine Verwandten heiraten;<sup class="footnote-marker">54</sup><i class="footnote"> Z. B. seinen Sohn, denn ein Sohn darf auch die Frau heiraten, der der Vater ausserehelich beigewohnt hat, entgegen der Ansicht des R. Jehuda (ibid.).</i> ist die erste gestorben, so darf er die zweite heiraten.<sup class="footnote-marker">55</sup><i class="footnote"> Das Verbot, die Schwester seiner Frau zu heiraten, hört mit dem Tode der letztern auf, was aus <span dir="rtl">עליה בחייה</span> Lev. 18,18 folgt.</i> Wenn man ihm gemeldet hat: „Deine Gattin ist gestorben,“ er dann deren Schwester heiratet, man ihm aber später meldet: „sie war [damals noch] am Leben, ist aber dann gestorben,“ so ist das frühere Kind<sup class="footnote-marker">56</sup><i class="footnote"> Das vor dem Tode der ersten Gattin geboren ist.</i> ein Bastard, das spätere<sup class="footnote-marker">57</sup><i class="footnote"> Das nach dem Tode der ersten Gattin geboren ist.</i> aber ist kein Bastard.<sup class="footnote-marker">57a</sup><i class="footnote"> Die Worte <span dir="rtl">והאחרון אינו ממזר</span> sind eigentlich überflüssig, da er ja die zweite Frau behalten darf, s. oben Note 55. Sie sind nur wegen des Parallelismus mit dem entsprechenden Satze in der dritten Mischna hierhergesetzt.</i> R. Jose sagt: wer für<sup class="footnote-marker">58</sup><i class="footnote"> <span dir="rtl">על ידי</span> hier = für; diese Bedeutung finden wir öfter in der Mischna, z. B. <span dir="rtl">השוקל על ידי כהן</span> Schek. I,6 (7); <span dir="rtl"> אביו או רבו עוברין על ידו</span> Meg. IV, 3; <span dir="rtl">קוצץ אדם על ידי עצמו</span> B. mezia VII,6.</i> Andre [ihre Frau zur Ehe] ungeeignet macht, der macht [seine Frau] für sich ungeeignet;<sup class="footnote-marker">59</sup><i class="footnote"> Diesen Satz des R. Jose erklärt der Talmud (Jeb. 95b) also: Aus den Worten des ersten (anonymen) Tanna <span dir="rtl">מותרת לחזור לו</span> geht hervor, dass die Frau (nennen wir sie Rahel) unter allen Umständen zu ihrem Gatten (Ruben) zurückkehren darf, gleichviel ob sie mit ihm verehelicht (<span dir="rtl">נשואה</span>) oder verlobt (<span dir="rtl">ארוסה</span>, d. h. ihm angetraut) war; selbst wenn deren Schwester (Lea) mit einem Andren (Simon) verheiratet gewesen und der Tod ihres Gatten nur durch einen Zeugen bestätigt war, woraufhin sie Ruben geheiratet, und Simon und Rahel, die für tot galten, zurückkehren, darf Ruben die ihm angetraute Rahel wieder zur Frau nehmen, während Lea zu Simon nicht zurückkehren darf, weil sie auf die Aussage nur eines Zeugen den Ruben geheiratet (vgl. oben Note 4). R. Jose hingegen sagt: Wenn Rahel, die dem Ruben nur angetraut war, und ihr Schwager Simon nach einem fernen Lande geben, Ruben sodann die Lea heiratet und jene schliesslich zurückkehren, so muss Ruben dieser zweiten Frau einen Scheidebrief geben; denn man wird annehmen, dass seine Ehe mit Rahel keine giltige war, weil irgend eine Bedingung, unter der diese Ehe vollzogen werden sollte, nicht erfüllt wurde, sodass er mit Recht deren Schwester Lea heiratete. Durch den Scheidebrief aber, den er dieser erteilen muss, damit es nicht den Anschein habe, als könnte eine giltige Ehe auch ohne solchen getrennt werden, bewirkt er, dass Simon seine frühere Gattin Lea nicht wieder zur Frau nehmen darf, damit man nicht glaube, er dürfe seine Geschiedene wieder heiraten, nachdem sie mit einem Andren (Ruben) verheiratet gewesen. Ebenso aber bewirkt er auch, dass ihm die ihm angetraute Rahel zur Ehe verboten wird, damit man nicht sage, er habe die Schwester seiner Geschiedenen (Lea) geheiratet, was nach der Thora verboten ist; vgl. Jeb. IV, Note 57.</i> wer aber für Andre [ihre Frau] nicht ungeeignet macht, der macht auch [seine Frau] für sich nicht ungeeignet.<sup class="footnote-marker">60</sup><i class="footnote"> Wenn Rahel mit Ruben verehelicht war und dieser auf die Kunde von ihrem Tode deren Schwester heiratet, so stellt sich durch die Rückkehr Rahels heraus, dass die zweite Ehe nur irrtümlich geschlossen war, da niemand seine Ehe als eine unzüchtige stempeln wird; Lea braucht daher keinen Scheidebrief zu empfangen, sondern darf ohne weiteres zu ihrem Gatten Simon zurückkehren Denn dass eine Ehefrau, die sich auf die Aussage eines einzelnen Zeugen anderweitig verheiratet hat, nicht zu ihrem ersten Gatten zurückkehren darf, ist nach R. Jose’s Ansicht nicht deshalb, weil sie sich über die Zulässigkeit ihrer zweiten Ehe nicht genügend vergewissert hat, sondern weil man glauben könnte, dass sie, obwohl geschieden, dennoch nach der Ehe mit einem Andren von ihrem ersten Gatten wieder zur Frau genommen würde, eine Befürchtung, die in unserem Falle nicht zutreffend ist. Ebenso darf nun auch Ruben seine erste Gattin Rahel behalten; denn da seine zweite Ehe nur irrtümlich geschlossen war, Lea mithin nicht als die von ihm Geschiedene gilt, ist die Annahme ausgeschlossen, dass es erlaubt sei, die Schwester seiner Geschiedenen zu heiraten. — Nach der Halacha jedoch (Jeb. 94 b) darf Rahel, wenn sie mit Ruben verehelicht war, zu diesem zurückkehren, wenn sie ihm aber nur angetraut war, nicht; Lea hingegen darf in keinem Falle zu ihrem Gatten Simon zurückkehren, s. Eb. haëser Cap. XV, § 27 u. 28.</i>
+Meldet man jemand: „Deine Gattin ist gestorben,“ und er heiratet deren Schwester väterlicherseits, „sie<sup class="footnote-marker">61</sup><i class="footnote"> D. h. meldet man ihm dann: „Diese letztere ist gestorben“.</i> ist gestorben,“ und er heiratet deren Schwester mütterlicherseits,<sup class="footnote-marker">62</sup><i class="footnote"> Die dritte Frau ist also mit der ersten nicht verwandt.</i> „sie<sup class="footnote-marker">61</sup><i class="footnote"> D. h. meldet man ihm dann: „Diese letztere ist gestorben“.</i> ist gestorben,“ und er heiratet deren Schwester väterlicherseits,<sup class="footnote-marker">63</sup><i class="footnote"> Die vierte Frau ist also weder mit der ersten noch mit der zweiten verwandt.</i> „sie<sup class="footnote-marker">61</sup><i class="footnote"> D. h. meldet man ihm dann: „Diese letztere ist gestorben“.</i> ist gestorben,“ und er heiratet deren Schwester mütterlicherseits,<sup class="footnote-marker">64</sup><i class="footnote"> Die fünfte Frau ist also mit den drei ersten nicht verwandt.</i> und dann findet sich, dass alle am Leben waren, so sind ihm die erste, die dritte und fünfte [als Gattin] erlaubt,<sup class="footnote-marker">65</sup><i class="footnote"> Diese drei Frauen sind nicht mit einander verwandt. Obgleich die dritte Frau die Schwester der zweiten ist, darf er jene dennoch behalten, da die Ehe mit der zweiten als mit der Schwester der ersten ungiltig ist und nur als Unzucht betrachtet wird; die Verwandten aber einer Frau, der ein Mann ausserehelich beigewohnt hat, sind diesem zur Ehe erlaubt, s. Jeb XI, 1. Desgleichen ist die Ehe mit der vierten Frau als mit der Schwester der dritten ungiltig, weil die Ehe mit der dritten rechtmässig geschlossen war; daher ist auch die Ehe mit der fünften wieder erlaubt.</i> und sie befreien ihre Nebenfrauen,<sup class="footnote-marker">66</sup><i class="footnote"> Von der Leviratsehe-Pflicht. Wenn nämlich der Gatte gestorben ist und ein Bruder an einer der Witwen die Leviratsehe vollzieht, so dürfen die andren Frauen sich anderweitig verheiraten.</i> die zweite<sup class="footnote-marker">67</sup><i class="footnote"> Als die Schwester der ersten, deren Ehe rechtmässig geschlossen war, s. Note 65.</i> und vierte<sup class="footnote-marker">68</sup><i class="footnote"> Als die Schwester der dritten.</i> aber sind ihm verboten, and die Beiwohnung einer von diesen befreit ihre Nebenfrau nicht. Hat er der zweiten erst nach dem Tode der ersten beigewohnt,<sup class="footnote-marker">69</sup><i class="footnote"> Wenn sich nämlich die Nachricht vom Tode der ersten bestätigt, aber die vom Tode der übrigen nicht.</i> so sind ihm die zweite und vierte [als Gattin] erlaubt, und sie befreien ihre Nebenfrauen, die dritte<sup class="footnote-marker">70</sup><i class="footnote"> Als die Schwester der zweiten, die er rechtmässig geheiratet.</i> und fünfte<sup class="footnote-marker">71</sup><i class="footnote"> Als die Schwester der vierten, die mit der zweiten nicht verwandt ist.</i> aber sind verboten, und die Beiwohnung einer von diesen befreit ihre Nebenfrau nicht.
+Ein Knabe, der neun Jahre und einen Tag alt ist, kann [seine Schwägerin] für<sup class="footnote-marker">58</sup><i class="footnote"> <span dir="rtl">על ידי</span> hier = für; diese Bedeutung finden wir öfter in der Mischna, z. B. <span dir="rtl">השוקל על ידי כהן</span> Schek. I,6 (7); <span dir="rtl">עוברין על ידו אביו או רבו</span> Meg. IV, 3; <span dir="rtl">קוצץ אדם על ידי עצמו</span> B. mezia VII,6.</i> seine Brüder [zur Ehe] ungeeignet machen,<sup class="footnote-marker">72</sup><i class="footnote"> Wenn er seiner Schwägerin beiwohnt oder die „Heiratsaussprache“ (Jeb. II, Note 8) an sie hält, weil er sie in gewissem Sinne dadurch erwirbt. Hat er ihr jedoch einen Scheidebrief oder die Chaliza erteilt, so würde dies keine rechtliche Giltigkeit haben; vgl. Jeb. XII, 4.</i> und die Brüder können [sie] für ihn ungeeignet machen, nur dass er sie blos zuerst ungeeignet machen kann, die Brüder aber sie zuerst und zuletzt ungeeignet machen können.<sup class="footnote-marker">73</sup><i class="footnote"> Nach dem Talmud (Jeb. 96 a) bezieht sich dieser Satz nur auf Maamar, d. h. nur wenn der Knabe zuerst die Heiratsansprache an die Schwägerin gehalten hat, macht er sie für die Brüder ungeeignet, während er, wenn zuerst die Brüder und dann erst er die Heiratsansprache an sie gehalten, sie für jene nicht ungeeignet macht. Wenn er dagegen der Schwägerin beigewohnt, so macht er sie auf jeden Fall für die Brüder ungeeignet, gleichviel ob die Beiwohnung vor oder nach der Heiratsansprache seitens der Brüder erfolgt ist.</i> Wie [ist dies zu verstehen]?<sup class="footnote-marker">74</sup><i class="footnote"> Dass nämlich die Beiwohnung des Knaben die Schwägerin immer für die Brüder ungeeignet macht.</i> Wenn ein Knabe, der neun Jahre und einen Tag alt ist, seiner Schwägerin beiwohnt, so macht er sie für die Brüder ungeeignet;<sup class="footnote-marker">75</sup><i class="footnote"> Auch wenn sie zuvor die Heiratsansprache an sie gehalten.</i> wenn die Brüder ihr beiwohnen oder<sup class="footnote-marker">76</sup><i class="footnote"> Das <span dir="rtl">ו</span> in <span dir="rtl">ועשו</span> ist hier = oder zu erklären.</i> die „Heirats-Ansprache“ an sie halten oder ihr einen Scheidebrief geben oder die Chaliza erteilen, so machen sie sie für ihn ungeeignet.<sup class="footnote-marker">77</sup><i class="footnote"> Und er darf sie nicht als Frau behalten.</i>
+Wenn ein Knabe, der neun Jahre und einen Tag alt ist, seiner Schwägerin beiwohnt und nachher sein Bruder ihr beiwohnt, der neun Jahre und einen Tag alt ist, so macht er sie für jenen [als Gattin] ungeeignet.<sup class="footnote-marker">78</sup><i class="footnote"> Obgleich sonst der Grundsatz gilt, dass eine Beiwohnung nach einer andren, ihr vorangegangenen, keine rechtliche Folge hat (Jeb. V, l), hat hier dennoch die Beiwohnung des zweiten die Wirkung, dass der erste sie nicht heiraten darf, weil die Beiwohnung eines Minderjährigen rechtlich dieselbe Folge hat, wie die Heiratsansprache eines Erwachsenen, nämlich die Wirkung einer rabbinisch giltigen Antrauung; Maamar aber hat auch nach einem andren, ihm vorangegangenen, rechtliche Folge, s. Jeb. V, 4.</i> R. Simon sagt: er macht sie nicht ungeeignet.<sup class="footnote-marker">79</sup><i class="footnote"> Nach R. Simon ist es zweifelhaft, ob ein Knabe durch Heiratsansprache oder Beiwohnung die Schwägerin vollständig oder gar nicht sich aneignet. Im ersteren Falle hätte die Beiwohnung seitens des zweiten Knaben keine rechtliche Folge und der erste dürfte sie behalten; im letzteren Falle hätte weder die Beiwohnung seitens des ersten noch die seitens des zweiten Knaben rechtliche Folge, und die Beiwohnung seitens des zweiten würde sie auch dann für den ersten nicht ungeeignet machen. — Die Halacha entscheidet jedoch nach der Ansicht des ersten Tanna.</i>
+Wenn ein Knabe, der neun Jahre und einen Tag alt ist, seiner Schwägerin und nachher, deren Nebenfrau beiwohnt, so macht er sie [beide] für sich [zur Ehe] ungeeignet.<sup class="footnote-marker">80</sup><i class="footnote"> Durch die Beiwohnung hat er sich jede einzelne in gewissem Sinne angeeignet (s. Note 72). Da er nun nicht zwei Frauen behalten darf, die als Witwen seines Bruders zurückbleiben (s. Jeb. IV, Note 77), und er eine von ihnen entlassen muss, so darf er auch die andre nicht heiraten nach dem Grundsatze: <span dir="rtl">כיון שלא בנה שוב לא יבנה</span>, dass, wenn er einmal das Haus seines Bruders nicht gebaut, d. h. die Pflicht der Leviratsehe nicht erfüllt hat, er es überhaupt nicht mehr bauen, also die Leviratsehe nicht mehr vollziehen darf; vgl. Jeb. IV, Note 83.</i> R. Simon sagt: er macht sie nicht ungeeignet.<sup class="footnote-marker">81</sup><i class="footnote"> Danach R. Simon die rechtliche Folge der Beiwohnung seitens eines Minderjährigen zweifelhaft ist, s. Note 79. Die Nebenfrau darf er aber nicht behalten, da er vielleicht die erste durch seine Beiwohnung sich angeeignet hat.</i> Wenn ein Knabe, der neun Jahre und einen Tag alt ist, seiner Schwägerin beiwohnt und dann stirbt, so muss diese die Chaliza vollziehen, darf aber den Schwager nicht heiraten.<sup class="footnote-marker">82</sup><i class="footnote"> Da die Beiwohnung seitens des Minderjährigen nur der Heiratsansprache eines Erwachsenen entspricht, die aber nach der Thora keine giltige Ehe bewirkt, war das Band der Leviratsehe-Pflicht gegenüber dem ersten, verstorbenen Gatten noch nicht gelöst. Durch den Tod des Knaben tritt also die Pflicht der Leviratsehe für den dritten Bruder infolge des Todes zweier Brüder ein. In einem solchen Falle aber hat nach Jeb. III, 9 (Note 58) nicht die Leviratsehe, sondern Chaliza stattzufinden.</i> Hat er eine Frau<sup class="footnote-marker">83</sup><i class="footnote"> Die nicht seine Schwägerin ist.</i> geheiratet und ist dann gestorben,<sup class="footnote-marker">84</sup><i class="footnote"> Mit Hinterlassung eines Bruders.</i> so ist diese frei.<sup class="footnote-marker">85</sup><i class="footnote"> Von Chaliza und Leviratsehe. Die Beiwohnung seitens des Minderjährigen stempelt die Frau nicht zu seiner Ehefrau, da er nach dem Gesetze erst dann als erwerbsfähig gilt, wenn sich bei ihm die Zeichen der Pubertät zeigen. Nur in Bezug auf seine Schwägerin hat seine Beiwohnung dieselbe rechtliche Folge wie Maamar eines Erwachsenen, weil sie mit ihm durch das Band der Leviratsehe-Pflicht verbunden ist.</i>
+Wenn ein Knabe, der neun Jahre und einen Tag alt ist, seiner Schwägerin beiwohnt und nachdem er erwachsen ist, eine andre Frau heiratet und dann stirbt, so muss, wenn er der ersten nicht beigewohnt hat, nachdem er erwachsen war, die erste<sup class="footnote-marker">86</sup><i class="footnote"> Die Schwägerin.</i> die Chaliza vollziehen, darf aber den Schwager nicht heiraten,<sup class="footnote-marker">87</sup><i class="footnote"> Da er als Erwachsener der ersten nicht beigewohnt, hat er die Pflicht der Leviratsehe noch nicht erfüllt, sodass für den dritten Bruder die Pflicht der Leviratsehe infolge des Todes zweier Brüder eintritt, vgl. Note 82.</i> und die zweite darf die Chaliza vollziehen oder den Schwager heiraten.<sup class="footnote-marker">88</sup><i class="footnote"> Der Tanna dieser Mischna folgt nicht der Ansicht des Tanna Jeb. III, 9, nach dem auch die Nebenfrau nur Chaliza, aber nicht die Leviratsehe vollziehen darf. Die Halacha entscheidet nach der letztern Ansicht.</i> R. Simon sagt: er darf die Leviratsehe vollziehen, an welcher [von beiden] er will,<sup class="footnote-marker">89</sup><i class="footnote"> Da nach R. Simon (s. Note 79) die rechtliche Wirkung der Beiwohnung seitens eines Minderjährigen, die dem Maamar eines Erwachsenen entspricht, fraglich ist; vgl. Jeb. III, Note 60.</i> und muss [dann] der andren die Chaliza erteilen.<sup class="footnote-marker">90</sup><i class="footnote"> Weil sie, falls die Beiwohnung des Knaben gar keine rechtliche Wirkung hat, nicht die Nebenfrau der andren ist, durch deren Leviratsehe sie etwa frei werden könnte. Andrerseits darf er nicht beide heiraten, weil der Knabe sich die Frau durch seine Beiwohnung vollständig angeeignet hat, der Levir aber nicht zwei von einem Bruder hinterlassene Witwen heiraten darf (s. Note 80).</i> Es ist gleichviel,<sup class="footnote-marker">91</sup><i class="footnote"> D. h. die Gesetze, die in den Mischnas 6—9 enthalten sind, gelten in gleicher Weise für einen Minderjährigen wie für einen Erwachsenen, der aber noch nicht die Zeichen der Mannbarkeit hervorgebracht.</i> ob er neun Jahre und einen Tag alt ist oder ob er zwanzig Jahre alt ist, aber noch nicht zwei Haare<sup class="footnote-marker">92</sup><i class="footnote"> S. Jeb. VII, Note 24.</i> hervorgebracht hat.<sup class="footnote-marker">93</sup><i class="footnote"> Solange er nicht dieses Pubertätszeichen hat, gilt er als Minderjähriger, jedoch nur bis er 35 Jahre und einen Tag alt ist, d. h. den grösseren Teil des biblischen Alters (Ps. 90, 10) zurückgelegt hat; Jeb. 97a. Zeigt es sich bei ihm auch dann noch nicht, so gilt er als ein von Natur Verstümmelter, s. Jeb. VIII, Note 35.</i>
+
+Chapter 11
+
+Man darf die nahen Verwandten<sup class="footnote-marker">1</sup><i class="footnote"> <span dir="rtl">על</span> hier = neben, zu, wie <span dir="rtl">על נשיו</span> Gen. 28, 9.</i> einer Frau heiraten, die man vergewaltigt oder verführt hat.<sup class="footnote-marker">2</sup><i class="footnote"> Jeb. 97a wird aus dem Ausdruck <span dir="rtl">יקח</span> Lev. 20, 14 und <span dir="rtl">תקח</span> Lev. 18, 18 abgeleitet, dass nur die eheliche Verbindung, aber nicht ein blos geschlechtlicher Umgang Verwandtschaft begründet; der letztere wird mit <span dir="rtl">שכב</span> bezeichnet, Lev. 20, 11—13. Wenn daher jemand einer Frau ausserehelich beiwohnt, so darf er ihre Tochter, Mutter, Schwester u. s. w. ehelichen, da er mit diesen noch nicht als verwandt gilt und somit die sonst durch die Ehe eintretenden Eheverbote hier nicht statthaben. Nach den Rabbinen ist jedoch dem Manne diese Ehe erst nach dem Tode der Vergewaltigten oder Verführten gestattet, weil sonst zu befürchten ist, dass er dieser noch beiwohnen wird, nachdem er bereits ihre Verwandte geehelicht, was aber strafbar ist, s. weiter.</i> Wer die nahen Verwandten seiner Ehefrau vergewaltigt oder verführt, ist schuldig.<sup class="footnote-marker">3</sup><i class="footnote"> Todes oder Ausrottungsstrafe, Lev. 20, 14 und 18, 29.</i> Man darf die von seinem Vater Vergewaltigte oder Verführte sowie die von seinem Sohne Vergewaltigte oder Verführte heiraten.<sup class="footnote-marker">4</sup><i class="footnote"> Weil die aussereheliche Beiwohnung keine Verwandtschaft begründet, s. Note 2.</i> R. Jehuda verbietet die vom Vater Vergewaltigte oder Verführte [dem Sohne zur Ehe].<sup class="footnote-marker">5</sup><i class="footnote"> R. Jehuda deutet die Worte <span dir="rtl">ולא יגלה כנף אביו</span> Deut. 23, 1 dahin, dass der Sohn nicht „das Gewand aufdecken“ darf, welches der Vater bereits (gewaltsam) aufgedeckt hatte; dass aber in diesem Verse die Vergewaltigte gemeint sei, lehre sein unmittelbarer Anschluss an Deut. 22, 28—29, wo auch von der Vergewaltigten die Rede ist. Die Halacha entscheidet jedoch nicht nach der Ansicht des R. Jehuda.</i>
+Wenn mit einer Proselytin auch ihre Söhne [zum Judentum] übertreten, so erteilen diese<sup class="footnote-marker">6</sup><i class="footnote"> Falls einer von ihnen verheiratet war und kinderlos stirbt.</i> nicht die Chaliza und vollziehen nicht die Leviratsehe,<sup class="footnote-marker">7</sup><i class="footnote"> Da das Leviratsehe-Gesetz nur bei Brüdern, Söhnen eines Vaters gilt (s. Jeb. I, Note 15); hier aber gelten die Söhne nicht als Brüder, weil der nichtjüdische Vater zwischen seinen jüdischen Kindern keine Verwandtschaft begründet. Sie dürfen daher nach der Thora ihre Schwägerinnen heiraten, auch wenn diese Kinder haben; die Rabbinen haben es jedoch verboten, weil man sie leicht mit geborenen Israeliten verwechseln könnte.</i> selbst wenn der erste empfangen wurde, als die Heiligkeit<sup class="footnote-marker">8</sup><i class="footnote"> Der jüdischen Religion.</i> noch nicht auf ihr ruhte und empfangen wurde, als bereits die Heiligkeit auf ihr ruhte,<sup class="footnote-marker">9</sup><i class="footnote"> D. h. also, bevor sie übergetreten war.</i> der zweite aber empfangen und geboren wurde, als bereits die Heiligkeit auf ihr ruhte.<sup class="footnote-marker">10</sup><i class="footnote"> Obgleich beide Söhne erst nach dem Übertritt der Mutter geboren wurden, sie also scheinbar als Israeliten gelten könnten, darf die Witwe sich dennoch ohne Chaliza anderweitig verheiraten, da das Leviratsehe-Gesetz hier nicht statt hat; die Leviratsehe darf jedoch nach den Rabbinen nicht vollzogen werden.</i> Dasselbe ist der Fall, wenn mit einer Sklavin auch ihre Söhne freigelassen werden.<sup class="footnote-marker">11</sup><i class="footnote"> Obwohl die Söhne eines Sklaven nicht als Verwandte gelten (<span dir="rtl">עבד אין לו חיים</span> Jeb. 62 a), dürfen sie dennoch nach den Rabbinen ihre Schwägerinnen nicht heiraten.</i>
+Wenn die Kinder<sup class="footnote-marker">12</sup><i class="footnote"> D. h. Söhne.</i> von fünf<sup class="footnote-marker">12a</sup><i class="footnote"> Die Zahl ist hier beliebig und wohl nur mit Rücksicht auf das Ereignis Kid. II, 7 gewählt; vgl. auch Jeb. XV, 7.</i> Frauen vertauscht wurden,<sup class="footnote-marker">13</sup><i class="footnote"> Jede Frau aber ausserdem noch je einen Sohn hat, die nicht vertauscht wurden.</i> diese Vertauschten heranwachsen, Frauen heiraten und sterben:<sup class="footnote-marker">14</sup><i class="footnote"> Ohne Kinder zu hinterlassen.</i> so müssen vier [von den überlebenden Söhnen]<sup class="footnote-marker">15</sup><i class="footnote"> Die nicht vertauscht waren.</i> einer Frau die Chaliza erteilen,<sup class="footnote-marker">16</sup><i class="footnote"> Weil es bei jedem zweifelhaft ist, ob er nicht an der Frau als seiner Schwägerin die Leviratsehe vollziehen müsste.</i> und der andre (der fünfte) darf dann an ihr die Leviratsehe vollziehen;<sup class="footnote-marker">17</sup><i class="footnote"> Ist sie nämlich die Frau seines verstorbenen Bruders, so vollzieht er an ihr die Leviratsehe, ist sie es aber nicht, so hat ihr ja ihr wirklicher Schwager bereits die Chaliza erteilt.</i> sodann erteilt dieser nebst drei (überlebenden Söhnen] einer [andren] Frau die Chaliza, und der andre (der fünfte) darf dann an ihr die Leviratsehe vollziehen<sup class="footnote-marker">17</sup><i class="footnote"> Ist sie nämlich die Frau seines verstorbenen Bruders, so vollzieht er an ihr die Leviratsehe, ist sie es aber nicht, so hat ihr ja ihr wirklicher Schwager bereits die Chaliza erteilt.</i> [u. s. w.].<sup class="footnote-marker">18</sup><i class="footnote"> Die Beiden, die die Leviratsehe vollzogen, und zwei andre Söhne erteilen der dritten Witwe die Chaliza und der fünfte heiratet sie u. s. w.</i> Es ergiebt sich also, dass jede Frau viermal die Chaliza und dann erst die Leviratsehe vollzieht.<sup class="footnote-marker">19</sup><i class="footnote"> Es darf nicht einer der Söhne eine Witwe ehelichen, bevor die vier andren ihr die Chaliza erteilt haben, weil sie vielleicht nicht die Frau seines Bruders und somit noch dem Levir zur Ehe verpflichtet ist. Gesetzlich dürfte auch einer sämtliche Witwen heiraten, nachdem die vier andren ihnen die Chaliza erteilt haben; die Anordnung der Mischna ist jedoch vorzuziehen, weil es danach möglich ist, dass gerade der eine, der die eine der Witwen heiratet, die Pflicht der Leviratsehe erfüllt, wenn nämlich diese wirklich seine Schwägerin ist.</i>
+Wenn das Kind einer Frau mit dem Kinde ihrer Schwiegertochter vertauscht wurde, die Vertauschten heranwachsen, Frauen heiraten und sterben: so müssen die Söhne der Schwiegertochter<sup class="footnote-marker">20</sup><i class="footnote"> Die sie ausser dem Vertauschten hatte.</i> die Chaliza erteilen, dürfen aber die Leviratsehe nicht vollziehen, weil es zweifelhaft ist, ob sie<sup class="footnote-marker">21</sup><i class="footnote"> D. h. jede der beiden Witwen.</i> die Frau des Bruders oder die Frau des Vaterbruders<sup class="footnote-marker">22</sup><i class="footnote"> Die ihm nach Lev. 18, 14 zur Ehe verboten ist.</i> ist; die Söhne der Grossmutter jedoch dürfen die Chaliza erteilen oder die Leviratsehe vollziehen,<sup class="footnote-marker">23</sup><i class="footnote"> Nachdem die Söhne der Schwiegertochter ihnen zuvor die Chaliza erteilt haben.</i> denn es ist [nur] zweifelhaft, ob sie die Frau des Bruders oder die Frau des Brudersohnes<sup class="footnote-marker">24</sup><i class="footnote"> Die zur Ehe erlaubt ist.</i> ist. Wenn aber die Unbezweifelten<sup class="footnote-marker">25</sup><i class="footnote"> D. h. die Söhne beider Frauen, über deren Abstammung kein Zweifel besteht.</i> sterben, so müssen die Vertauschten den Witwen der Söhne der Grossmutter die Chaliza erteilen, dürfen aber an ihnen nicht die Leviratsehe vollziehen, weil es zweifelhaft ist, ob sie die Frau des Bruders oder die Frau des Vaterbruders ist; der Witwe jedoch des Sohnes der Schwiegertochter<sup class="footnote-marker">26</sup><i class="footnote"> Die Lesart in Parenthese ist die bessere, da das <span dir="rtl">לבני הכלה</span> dem <span dir="rtl">לבני הזקנה</span> gegenübersteht, während für beides <span dir="rtl">בני התערובות </span> Subject bleibt.</i> erteilt der eine (der Vertauschten) die Chaliza, und der andre darf sie dann heiraten.<sup class="footnote-marker">27</sup><i class="footnote"> War es nämlich der Sohn der Schwiegertochter, der die Chaliza erteilte, so darf der andre die Witwe heiraten, da sie die Frau seines Brudersohnes ist, der ihr rechtmässiger Schwager bereits die Chaliza erteilte; war es aber der Sohn der Grossmutter, der die Chaliza erteilte, so wird dieser Act als von einem Fremden und nicht vom Levir vollzogen, als nicht geschehen betrachtet, und der andre vollzieht an ihr rechtmässig die Leviratsehe.</i>
+Wenn das Kind einer Priestergattin mit dem ihrer Sklavin vertauscht wurde, so dürfen sie Hebe geniessen,<sup class="footnote-marker">28</sup><i class="footnote"> Denn auch der Sklave eines Priesters darf Hebe geniessen, Lev. 22,11.</i> erhalten [nur] gleichzeitig<sup class="footnote-marker">28a</sup><i class="footnote"> <span dir="rtl">אחד</span> hier = <span dir="rtl">כאחד</span>, zusammen, gleichzeitig.</i> ihren Anteil in der Tenne,<sup class="footnote-marker">29</sup><i class="footnote"> Die Mischna folgt hier der Ansicht des R. Jehuda, nach dem man dem Sklaven eines Priesters nur in Gegenwart seines Herrn Hebe verabreichen darf, um dem Irrtum vorzubeugen, als wäre jener auch von priesterlicher Abkunft.</i> dürfen sich nicht an Toten verunreinigen<sup class="footnote-marker">30</sup><i class="footnote"> Weil bei jedem der Zweifel besteht, ob er nicht ein Priester ist. Wenn jedoch der Vater des einen gestorben ist und jener Priester war, so dürfen die Vertauschten auf jeden Fall sich an dem Toten verunreinigen.</i> und weder [zur Priesterehe] geeignete noch ungeeignete Frauen heiraten.<sup class="footnote-marker">31</sup><i class="footnote"> Die zur Priesterehe Geeigneten dürfen sie nicht heiraten, da es bei jedem Einzelnen fraglich ist, ob er nicht ein Sklave ist, und die Ungeeigneten nicht, da es bei jedem einzelnen fraglich ist, ob er nicht ein Priester ist.</i> Wenn die Vertauschten herangewachsen sind und sich gegenseitig freigelassen haben,<sup class="footnote-marker">32</sup><i class="footnote"> Nach Jeb. 100 a zwingt sie das Gericht, einander freizulassen, weil sie sonst weder eine Freie (als Sklaven) noch eine Sklavin (als Freie) heiraten dürften. Tem. 8a und Git. 42b wird diese Mischna mit der Variante <span dir="rtl">משחררין</span> zitiert.</i> so dürfen sie nur [zur Priesterehe] geeignete Frauen heiraten und sich an Toten nicht verunreinigen;<sup class="footnote-marker">32a</sup><i class="footnote"> Weil jeder möglicherweise ein Priester ist.</i> haben sie sich jedoch verunreinigt, so erhalten<sup class="footnote-marker">33</sup><i class="footnote"> <span dir="rtl">ספג</span> eig. etwas mit einem Schwamm aufnehmen, vgl. σπογγίζω; in Verbindung mit <span dir="rtl">ארבעים</span> sc. <span dir="rtl">מלקות</span> = Schläge, Geisselhiebe erhalten. Die Zahl 40 entspricht nur dem biblischen Ausdruck Deut. 25, 3; nach der Tradition waren es nur 39 Hiebe, s. Makk. III,10.</i> sie die vierzig [Geisselhiebe] nicht;<sup class="footnote-marker">34</sup><i class="footnote"> Da die Abkunft jedes Einzelnen zweifelhaft ist, so kann jeder behaupten, er sei kein Priester.</i> sie dürfen Hebe nicht geniessen, haben sie sie jedoch genossen, so brauchen sie den vollen Wert und das Fünftel<sup class="footnote-marker">35</sup><i class="footnote"> Lev. 22, 14.</i> nicht zu ersetzen;<sup class="footnote-marker">36</sup><i class="footnote"> Weil jeder von Beiden behaupten kann, er sei ein Priester, der Priester aber, der die Hebe von ihnen einfordern wolle, zuvor nachweisen müsse, dass sie keine Priester sind. Sie müssen jedoch die entsprechende Menge als Hebe abscheiden und dürfen sie dann nach Belieben einem Priester verkaufen, weil die Zahlung des vollen Wertes und des Fünftels auch sonst nicht sowohl als Entschädigung des Priesters, denn als „sühnende Wiederherstellung“ (<span dir="rtl">כפרה</span>) der heiligen Hebe zu betrachten ist (Tos.).</i> sie erhalten keinen Anteil in der Tenne;<sup class="footnote-marker">37</sup><i class="footnote"> Selbst wenn sie gleichzeitig dort erscheinen und jeder seinen Anteil fordert, indem er erklärt: Bin ich ein Priester, so gieb meinen Anteil mir als Priester, und ist mein Genosse ein Priester, so gieb ihn mir für jenen; denn sie könnten sonst leicht die ihnen verbotene Hebe für erlaubt halten.</i> sie dürfen die Hebe<sup class="footnote-marker">38</sup><i class="footnote"> Von ihrer eigenen Ernte. Sie brauchen diese Hebe nicht einem Priester zu schenken, weil dieser erst beweisen müsste, dass sie in der Tat keine Priester sind.</i> verkaufen und den Erlös behalten; sie haben keinen Anteil an den Heiligtümern des Tempels,<sup class="footnote-marker">39</sup><i class="footnote"> Weder an Opfern, noch selbst an den Fellen der Opfertiere oder dem Banngut (Num. 18, 14), weil sie ihre priesterliche Abkunft nicht erweisen können.</i> man übergiebt ihnen keine Heiligtümer<sup class="footnote-marker">40</sup><i class="footnote"> Damit sie sie etwa selbst darbringen oder auch nur einem beliebigen Priester, der nicht gerade Dienst in der Wochen-Abteilung hat, zum Darbringen weitergeben. Auch das Erstgeborene vom Vieh (Num. 18, 17.18) giebt man ihnen nicht.</i> und fordert die ihrigen von ihnen nicht heraus;<sup class="footnote-marker">41</sup><i class="footnote"> D. h, man zwingt sie nicht, ihre Opfer den Priestern der betreffenden Wochen-Abteilung zum Darbringen zu übergeben; sie können vielmehr jeden beliebigen Priester damit beauftragen. Desgleichen fordert man ihnen das Erstgeborene ihres Viehs nicht ab.</i> sie sind frei [vom Abscheiden] von Vorderfuss, Kinnbacken und Magen;<sup class="footnote-marker">42</sup><i class="footnote"> Das sind die Teile, die man von jedem geschlachteten und geniessbaren Tiere (ausser von Opfern und Wild) den Priestern geben musste. Deut. 18, 3.</i> sein<sup class="footnote-marker">43</sup><i class="footnote"> D. h. jedes Einzelnen. Man hätte eigentlich, analog den vorhergehenden Sätzen. <span dir="rtl">ובכורן</span> erwarten sollen; allein dies könnte zu dem Irrtum verleiten, dass sie nur deshalb ihr Erstgeborenes nicht dem Priester zu geben brauchen, weil an diesem Tier auch ein Priester Anteil hat, wie ja auch sonst (Chul. X, 3) der Israelit von den priesterlichen Abgaben befreit ist, sobald ein Priester Anteil an dessen Tiere hat; s. S. Straschun in seinen Noten zu Jeb. 99b.</i> erstgeborenes [Tier] muss weiden, bis es einen Fehler bekommt,<sup class="footnote-marker">44</sup><i class="footnote"> <span dir="rtl">יסתאב</span> ist Hithpaël von <span dir="rtl">סאב</span> (bibl.-hebr. <span dir="rtl">שיב</span>) = alt, hinfällig, mit Leibesfehlern behaftet werden. — Man kann sie nicht zwingen, das Tier einem Priester zu geben, da ihre nichtpriesterliche Abkunft nicht zu erweisen ist; sie selbst aber dürfen es, wenn ein Priester es dargebracht hat, nicht geniessen, da ein Erstgeborenes, das fehlerfrei ist, nur von Priestern gegessen werden darf, Num. 18, 18. Hat das Tier aber einen Fehler bekommen, so dürfen sie es wie jeder andre Israelit geniessen, Deut. 15, 22. Die Priester können nicht klagen, dass sie ihnen eine Abgabe entzogen hätten, da sie erst nachweisen müssen, dass jene keine Priester sind.</i> und man legt ihnen die Erschwerungen der Priester und die der Israeliten auf.<sup class="footnote-marker">45</sup><i class="footnote"> Nach Jeb. 100a bezieht sich dieser Schlusssatz der Mischna auf das von ihnen gebrachte Speiseopfer (Mincha). Wenn nämlich ein Nichtpriester ein Speiseopfer brachte, so musste davon eine Hand voll (Komez) abgeschieden und auf dem Altar dargebracht werden, während der Best den Priestern gehörte, Lev. 2, 1—3. Brachte aber ein Priester ein Speiseopfer, so musste es vollständig in Rauch aufgehen und durfte auch nicht zum Teil verzehrt werden, Lev. 6, 13—16. In unsrem Falle nun musste Komez abgeschieden und verbrannt werden, da bei jedem Darbringenden möglich ist, dass er ein Nichtpriester ist; der Rest aber muss gleichfalls verbrannt werden, da jeder möglicherweise ein Priester ist. Obwohl schliesslich beides verbrannt wird, darf dennoch das Abscheiden des Komez nicht unterbleiben, da dies die Giltigkeit des Speiseopfers ebenso bedingt, wie etwa das Schlachten des Tieres die des Tieropfers.</i>
+Wenn eine Frau nach [der Trennung<sup class="footnote-marker">46</sup><i class="footnote"> Durch Scheidung oder Todesfall.</i> von] ihrem Gatten nicht drei Monate gewartet, sondern geheiratet und geboren hat und man nicht weiss, ob es ein Neunmonatskind (aus der Ehe) des ersten oder ein Siebenmonatskind (aus der Ehe) des zweiten Gatten ist und sie noch Söhne vom ersten und vom zweiten Gatten hat: so müssen diese die Chaliza erteilen,<sup class="footnote-marker">47</sup><i class="footnote"> Der Frau des Sohnes, dessen Abstammung zweifelhaft ist. Je einer der Söhne aus erster und aus zweiter Ehe muss dieser die Chaliza erteilen, da er vielleicht ein Bruder des Verstorbenen väterlicherseits ist.</i> dürfen aber die Leviratsehe nicht vollziehen;<sup class="footnote-marker">48</sup><i class="footnote"> Da bei Jedem zu befürchten ist, dass er nur ein Bruder des Verstorbenen mütterlicherseits ist, die Leviratsehe aber nur bei Söhnen eines Vaters stattfinden darf, s. Jeb. I, Note 15.</i> ebenso muss er<sup class="footnote-marker">49</sup><i class="footnote"> Der Sohn, dessen Abstammung zweifelhaft ist.</i> ihnen<sup class="footnote-marker">50</sup><i class="footnote"> D. h. ihren Witwen.</i> die Chaliza erteilen, darf aber die Leviratsehe nicht vollziehen. Hat er Brüder von ihrem ersten und von ihrem zweiten Gatten, aber nicht von derselben Mutter, so darf er die Chaliza erteilen oder die Leviratsehe vollziehen,<sup class="footnote-marker">51</sup><i class="footnote"> An der Witwe des Bruders vom ersten oder vom zweiten Gatten. Ist er nämlich wirklich der Bruder väterlicherseits, so vollzieht er mit Recht die Leviratsehe; ist er es nicht, so ist er mit der Witwe überhaupt nicht verwandt und darf sie gleichfalls heiraten. Die Mischna handelt hier von dem Fall, dass er der einzige überlebende Sohn ist; denn wäre noch ein zweiter vorhanden, so wäre zu befürchten, dass die Jebama [gegen das Gesetz Deut. 25,5] einen Fremden heiratet, wenn nämlich jener kein Bruder des letzteren ist. Das <span dir="rtl">אחים</span> ist hier nicht zu urgieren oder auch so zu erklären, dass noch ein Sohn geboren wurde, nachdem an der Witwe die Leviratsehe vollzogen war.</i> von jenen aber muss der eine<sup class="footnote-marker">52</sup><i class="footnote"> Der Sohn des ersten oder des zweiten Gatten.</i> die Chaliza erteilen und der andre<sup class="footnote-marker">53</sup><i class="footnote"> Der Sohn des zweiten oder des ersten Gatten.</i> darf dann die Leviratsehe vollziehen.<sup class="footnote-marker">54</sup><i class="footnote"> Die Befürchtung, dass die Jebama einen Fremden heiratet (Note 51), trifft hier nicht zu, da sie ja bereits Chaliza vollzogen hat, es ihr also freisteht, sich anderweitig zu verheiraten.</i>
+War der eine [dieser Gatten] ein Israelit, der andre ein Priester, so darf er<sup class="footnote-marker">49</sup><i class="footnote"> Der Sohn, dessen Abstammung zweifelhaft ist.</i> nur eine [zur Priesterehe] geeignete Frau heiraten und sich an Toten nicht verunreinigen,<sup class="footnote-marker">55</sup><i class="footnote"> Da er vielleicht der Sohn des Priesters ist.</i> hat er sich jedoch verunreinigt, so erhält er nicht die vierzig [Geisselhiebe];<sup class="footnote-marker">56</sup><i class="footnote"> Da er vielleicht der Sohn des Israeliten ist. — Zu diesem wie zu den folgenden Sätzen dieser Mischna vgl. oben Note 33—45.</i> er darf Hebe nicht geniessen, hat er sie jedoch genossen, so braucht er den vollen Wert und das Fünftel nicht zu ersetzen; er erhält keinen Anteil in der Tenne; er darf die Hebe verkaufen und den Erlös behalten, er hat keinen Anteil an den Heiligtümern des Tempels, man giebt ihm keine Heiligtümer und fordert die seinigen nicht von ihm heraus; er ist frei [vom Abscheiden] von Vorderfuss, Kinnbacken und Magen; sein erstgeborenes [Tier] muss weiden, bis es einen Fehler bekommt, und man legt ihm die Erschwerungen der Priester und die der Israeliten auf. Waren beide [Gatten] Priester, so muss er um sie und sie müssen um ihn trauern;<sup class="footnote-marker">57</sup><i class="footnote"> Er darf, wenn die Gatten gestorben sind, am Tage der Bestattung weder Dienst im Tempel verrichten, noch Heiligtümer geniessen, was Seb. 101b aus Lev. 10,19 abgeleitet wird. Das Gleiche gilt von den Gatten, wenn der Sohn gestorben ist. Die Mischna kann hier nicht von dem Falle handeln, dass die Frau binnen drei Monaten nach dem Tode des ersten Gatten sich wieder verheiratet hat, da sonst die folgenden Worte: „sie (also beide Gatten) trauern um ihn“ unverständlich wären; auch nicht von dem Falle, dass sie vom ersten Gatten geschieden wurde, da sonst der Sohn beim Tode des ersten Gatten sich an diesem jedenfalls verunreinigen dürfte, während die Mischna ihm dieses verbietet. Ist er nämlich der Sohn des ersten Gatten, so darf er sich an diesem als an seinem Vater verunreinigen, Lev. 21, 2; ist er aber der Sohn des zweiten Gatten, so darf er sich auch an jenem verunreinigen, da er ja als Sohn einer Geschiedenen, die einen Priester geheiratet, ein Entweihter (<span dir="rtl">חלל</span>) ist, dem die Verunreinigung überhaupt nicht verboten ist. Die Mischna kann endlich auch nicht von dem Falle handeln, dass die beiden Männer ihr ausserehelich beigewohnt haben, wodurch der Sohn nicht zum Entweihten wird; denn er dürfte dann nach den Rabbinen keinen Tempeldienst verrichten, weil im Anschluss an die Worte <span dir="rtl">והיתה לו ולזרעו אחריו ברית כהנת עולם</span> Num. 25, 13 gelehrt wird, dass nur derjenige als vollberechtigter Priester gilt, der seinen priesterlichen Vater mit Bestimmtheit nachweisen kann, während er nach dem Schlusssatze der Mischna zum Tempeldienst wohl zugelassen wird. Es kann vielmehr hier nur davon die Rede sein, dass der erste Gatte die Frau nur unter einer bestimmten Bedingung sich angetraut hatte, die aber dann nicht erfüllt wurde. In einem solchen Falle ist die Ehe ungiltig, und die Frau darf auch ohne Scheidebrief einen andren Mann heiraten; der Sohn ist demnach ein legitimer Priester.</i> er darf sich nicht an ihnen und sie dürfen sich nicht an ihm verunreinigen;<sup class="footnote-marker">58</sup><i class="footnote"> Da es bei jedem Manne zweifelhaft ist, ob er der Vater ist.</i> er beerbt sie nicht,<sup class="footnote-marker">59</sup><i class="footnote"> Denn die sicheren Erben, z. B. die Söhne jedes Gatten können von ihm den Beweis verlangen, dass er wirklich ihr Bruder sei. Wenn keine Söhne, sondern nur Brüder der Gatten hinterblieben sind, so ist es fraglich, ob er erbberechtigt ist, da ihm jeder entgegenhalten kann, er sei bestimmt mit dem Verstorbenen verwandt, was jener nicht mit Bestimmtheit behaupten kann; s. die Bemerkung des R. Akiba Eger z. St.</i> sie aber beerben ihn;<sup class="footnote-marker">60</sup><i class="footnote"> Zu gleichen Teilen, wenn er keine Kinder hinterlassen; denn der Vater geht allen seinen Nachkommen vor, die nicht Descendenten des Verstorbenen sind, s. B. bathra VIII, 2 u. Note 19.</i> er ist straffrei, wenn er den einen oder den andren schlägt oder ihm flucht;<sup class="footnote-marker">61</sup><i class="footnote"> D. h. wenn er das Verbrechen gegen die beiden Männer nicht gleichzeitig begeht. Die Mischna folgt hier der Ansicht des R. Jehuda, nach der die Verwarnung, die zur Straffälligkeit einer verbotenen Handlung erforderlich ist, nur dann wirksam ist, wenn über die Übertretung des Verbotes kein Zweifel besteht (<span dir="rtl">התראת ספק לא שמה התראה</span>); hier aber konnte die Verwarnung nicht wirksam sein, da es in jedem einzelnen Falle zweifelhaft war, ob er das Verbrechen wirklich gegen seinen Vater verübt. Hat er es jedoch gleichzeitig gegen Beide begangen, so ist er strafbar, da der eine sicherlich sein Vater ist. Die Verbote s. Ex. 21, 15. 17.</i> er zieht auf<sup class="footnote-marker">62</sup><i class="footnote"> Um den Tempeldienst zu verrichten.</i> mit der [Wochen-] Abteilung<sup class="footnote-marker">63</sup><i class="footnote"> S. Taanith II, 6. Es gab 24 Priesterabteilungen, von denen jede eine Woche den Tempeldienst zu verrichten hatte. Jede Abteilung zerfiel wiederum in 6 Familien-Abteilungen, <span dir="rtl">בתי אבות</span>, von denen jede an je einem Wochentage Dienst hatte.</i> des einen und des andren,<sup class="footnote-marker">64</sup><i class="footnote"> D. h. die Familie jedes Einzelnen kann, wenn ihre Wochenabteilung gerade Dienst hat, ihn zwingen, einen Teil ihrer Arbeiten im Tempel zu übernehmen, damit man nicht die Ehre dieser Familie angreife (<span dir="rtl">משום פגם משפחה</span> Jeb. 101a) und sage, dass ein Mitglied derselben zum Tempeldienst untauglich sei.</i> erhält aber keinen Anteil [mit ihnen];<sup class="footnote-marker">65</sup><i class="footnote"> An den Opfern; denn jede Abteilung kann von ihm den Beweis verlangen, dass er gerade zu ihr gehöre.</i> waren jedoch beide in einer [Wochen-] Abteilung,<sup class="footnote-marker">66</sup><i class="footnote"> Und zugleich in derselben Familienabteilung; denn sonst könnte jede derselben den gleichen Beweis verlangen.</i> so erhält er einen einfachen Anteil.
+
+Chapter 12
+
+Die Chaliza muss vor drei Richtern geschehen,<sup class="footnote-marker">1</sup><i class="footnote"> Der Plural <span dir="rtl">הזקנים</span> Deut. 25, 7 bedeutet zunächst zwei Richter; da aber ein Gericht nicht aus einer geraden Zahl von Richtern bestehen darf (<span dir="rtl">אין ב״ד שקול</span> Sanh. I, 6), so muss noch eine Person hinzutreten.</i> auch wenn diese [sonst] Laien sind.<sup class="footnote-marker">1a</sup><i class="footnote"> Sie müssen nur imstande sein, die vorgeschriebenen Formeln (s. Mischna 6) richtig vorzutragen. Nach der Halacha jedoch sollen noch zwei Personen zugezogen werden, damit der Act öffentlich und feierlich vollzogen werde, vgl. Jeb. II, Note 81.</i> Vollzieht sie die Chaliza mit einem Schuh,<sup class="footnote-marker">2</sup><i class="footnote"> Aus weichem Leder.</i> so ist die Chaliza giltig;<sup class="footnote-marker">3</sup><i class="footnote"> Man soll aber nicht von vornherein einen solchen Lederschuh verwenden, da zu befürchten ist, dass die Frau an einem solchen die Chaliza auch dann vornehmen würde, wenn er zerrissen ist; in diesem Falle aber wäre die Chaliza unter allen Umständen ungiltig, da der zerrissene Lederschuh den Fuss nicht genügend schützt, vgl. weiter Note 5.</i> mit einer Filzsocke,<sup class="footnote-marker">4</sup><i class="footnote"> Impilia (lat.) vom griech. πἰλος = Filz. Raschi z. St. erklärt es durch <span dir="rtl">קלצו״ן</span> = französ. chausson [vom lat. calceus], ein Filzschuh ohne Absatz, wie man ihn beim Spielen, Fechten u. dergl. trug.</i> so ist die Chaliza ungiltig;<sup class="footnote-marker">5</sup><i class="footnote"> Weil die Filzsocke den Fuss nicht genügend schützt. Dass aber diese Eigenschaft erforderlich ist, folgt aus dem Ausdrucke <span dir="rtl">נעלו</span> Deut. 25, 9, der einen Gegenstand bedeutet, der den Fuss „verwahrt, einschliesst“, und dass der Schuh aus Leder sein muss, findet der Talmud (Jeb. 102 b) in <span dir="rtl">ואנעלך תחש </span> Ez. 16, 10 angedeutet.</i> mit einer Sandale,<sup class="footnote-marker">6</sup><i class="footnote"> Σάνδαλον, ein Schuh aus festem Leder, der aus einer Sohle und niedrigen Seitenteilen besteht und mit Riemen befestigt wird.</i> woran eine Sohle<sup class="footnote-marker">7</sup><i class="footnote"> Nach Raschi bedeutet <span dir="rtl">עקב</span> eine Sohle. Dieser scheinbar überflüssige, weil selbstverständliche Satz ist nur wegen des Nachsatzes hinzugefügt, nach welchem die Chaliza, die an einer Sandale ohne Sohle vollzogen ist, als ungeschehen betrachtet wird. <span dir="rtl">עקב</span> kann aber auch den Absatz, den Teil der Sandale bedeuten, der die „Ferse“ bedeckt, vgl. Bertinoro zu Kelim XXVI, 4. Die Mischna lehrt dann Folgendes: Eigentlich muss es eine Sandale sein, an der sich Absatz und Sohle befinden. Fehlt jedoch die Sohle, aber der Absatz ist vorhanden, so ist die Chaliza, wenn geschehen, als giltig zu erklären, weil der Absatz den Fuss dermassen schützt, dass er sein Ausgleiten verhindert; fehlt aber auch der Absatz, dann ist die Chaliza unter allen Umständen ungiltig.</i> ist, so ist sie giltig; woran keine Sohle ist, so ist sie ungiltig; von dem Knie abwärts,<sup class="footnote-marker">8</sup><i class="footnote"> D. h. wenn die Riemen unterhalb des Knies befestigt sind; jerus. T. z. St.</i> so ist die Chaliza giltig,<sup class="footnote-marker">9</sup><i class="footnote"> Das <span dir="rtl">מעל רגלו</span> Deut. 25, 9 bedeutet auch den Teil des Beines, der unmittelbar oberhalb des Fusses ist.</i> von dem Knie aufwärts, so ist die Chaliza ungiltig.<sup class="footnote-marker">10</sup><i class="footnote"> Nach Raschi ist der Schlusssatz so zu erklären: Wenn dem Levir die untere Hälfte des Beines fehlt und die Chaliza am Knie vollzogen wurde, so ist sie ungiltig; wurde aber die Chaliza unterhalb des Knies vollzogen, so ist sie giltig. Nach Maimonides und Andren ist jedoch in einem solchen Falle die Chaliza überhaupt unzulässig. Vgl. auch R. Ascher z. St.</i>
+Vollzieht sie die Chaliza mit einer Sandale, die nicht ihm (dem Levir) gehört,<sup class="footnote-marker">11</sup><i class="footnote"> <span dir="rtl">נעלו</span> Deut. 25, 9 bedeutet zunächst den ihm gehörigen Schuh; durch das allgemein gehaltene <span dir="rtl">הנעל</span> v. 10 ist aber auch der Schuh eines Fremden gestattet.</i> oder mit einer Sandale aus Holz,<sup class="footnote-marker">12</sup><i class="footnote"> Die aber mit Leder überzogen ist; andernfalls ist die Chaliza ungiltig, s. oben Note 5.</i> oder mit einer des linken Fusses, [die aber] am rechten [sass], so ist die Chaliza giltig. Vollzieht sie die Chaliza mit einem zu grossen [Schuh], in dem er aber noch gehen kann, oder mit einem zu kleinen, der aber noch den grössten Teil seines Fusses bedeckt, so ist die Chaliza giltig.<sup class="footnote-marker">13</sup><i class="footnote"> Wenn sie einmal geschehen ist, braucht die Chaliza nicht wiederholt zu werden. <span dir="rtl">נעלו</span> bezeichnet auch einen Schuh, der ihm, seinem Fusse angemessen ist. Von vornherein darf man aber die nicht passenden Schuhe nicht zur Chaliza verwenden, weil sonst zu befürchten ist, dass man auch einen Schuh verwenden würde, in dem er gar nicht gehen kann, oder der nur den kleinsten Teil seines Fusses schützt; in diesem Falle aber wäre die Chaliza ungiltig.</i> Vollzieht sie die Chaliza in der Nacht, so ist die Chaliza giltig, R. Elieser aber erklärt sie für ungiltig;<sup class="footnote-marker">14</sup><i class="footnote"> Die Chaliza wird gleichzeitig als der Beginn eines Vermögensprozesses angesehen, weil die Jebama auf Grund der vollzogenen Chaliza ihre Ketuba einfordern kann; Vermögensprozesse aber müssen am Tage begonnen werden, Sanh. IV, 1. Die Halacha entscheidet auch in diesem Sinne. Der erste (anonyme) Tanna jedoch vergleicht die Chaliza mit dem Abschluss eines Prozesses, der auch in der Nacht stattfinden darf (ibid.).</i> an dem linken [Fass], so ist die Chaliza ungiltig,<sup class="footnote-marker">15</sup><i class="footnote"> Aus den Worten <span dir="rtl">רגלו</span> Deut. 25, 9 (bei der Chaliza) und <span dir="rtl">רגלו הימנית</span> Lev. 14, 25 (bei dem Aussätzigen) wird mittels der Norm der „Wort- und Begriffsanalogie“ (<span dir="rtl">ג״ש</span>) geschlossen, dass in der erstgenannten Stelle auch der rechte Fuss gemeint ist; und so entscheidet auch die Halacha.</i> R. Elieser aber erklärt sie für giltig.<sup class="footnote-marker">16</sup><i class="footnote"> Nach R. Elieser sind wohl die Worte <span dir="rtl">רגלו הימנית</span> überflüssig (<span dir="rtl">מופנה</span>), weil sie in dem analogen Falle Lev. 14, 14 bereits ausdrücklich stehen, dagegen ist <span dir="rtl">רגלו</span> Deut. 25, 9 nicht überflüssig. Es darf aber — nach R. Elieser — die Norm der <span dir="rtl">ג״ש</span> nur dann angewendet werden, wenn in beiden korrespondierenden Stellen sich überflüssige Worte finden (<span dir="rtl">מופנה משני צדדין</span>); findet sich jedoch ein solches nur an einer Stelle, so ist die Ableitung unzulässig, sobald sich dagegen ein Einwand erheben lässt (<span dir="rtl">מופנה מצד אחד למדין ומשיבין</span>). In unsrem Falle nun lässt sich einwenden, dass bei dem Aussätzigen gewisse Bedingungen erfüllt werden müssen (<span dir="rtl">עץ ארז ושני תולעת ואזוב</span> Lev. 14, 4), die bei der Chaliza fortfallen. Es fehlt somit der Beweis, dass in Deut. 25, 9 durchaus der rechte Fuss gemeint ist, und die Chaliza ist darum auch giltig, wenn sie am linken Fuss vollzogen ist. Vgl. auch die Kontroverse über diese Frage (<span dir="rtl">מופנה מצד אחד</span>) zwischen R. Ismael und den Weisen Nidda 22b, wo unter den Weisen — nach Jeb. 70b — R. Elieser zu verstehen ist.</i>
+Wenn sie den Schuh ausgezogen und ausgespieen, aber nicht [die bestimmten Worte] ausgesprochen,<sup class="footnote-marker">17</sup><i class="footnote"> S. Mischna 6.</i> so ist die Chaliza giltig.<sup class="footnote-marker">18</sup><i class="footnote"> Denn nur das Unterlassen einer vorgeschriebenen Handlung macht die Chaliza ungiltig, s. weiter.</i> Wenn sie sie ausgesprochen und ausgespieen, aber nicht den Schuh ausgezogen, so ist die Chaliza ungiltig.<sup class="footnote-marker">19</sup><i class="footnote"> Hiermit soll nicht etwa gesagt sein, dass, wenn sie den Schuh später ausgezogen hat, die Chaliza ungiltig sei, denn die Reihenfolge der einzelnen Handlungen des Chalizaaktes bedingt nicht dessen Giltigkeit; es soll nur angedeutet werden, dass sie mit dem Aussprechen der Formeln und dem Ausspeien das Band der Leviratsehe-Pflicht noch nicht gelöst hat.</i> Wenn sie den Schuh ausgezogen und [die Formel] ausgesprochen, aber den Schuh nicht ausgezogen, so sagt R. Elieser, die Chaliza ist ungiltig, R. Akiba aber sagt, die Chaliza ist giltig. Es sagte [nämlich] R. Elieser: [Es heisst Deut. 25, 9] „Also geschehe …“ Alles, was durch eine Handlung geschehen muss, verhindert<sup class="footnote-marker">20</sup><i class="footnote"> Das <span dir="rtl">ככה</span> will andeuten, dass die folgenden Handlungen unbedingt geschehen müssen. <span dir="rtl">מעכב</span> = es verhindert, sc. die Giltigkeit eines Aktes, findet sich in der Mischna oft in elliptischem Sinne; es ist zu ergänzen: wenn es nicht geschehen ist.</i> [im Unterlassungsfall die Giltigkeit]. Darauf sagte R. Akiba zu ihm: Eben daher ist auch mein Beweis. [Es heisst dort:] „Also geschehe dem Manne ….“ Alles, was an dem Manne geschieht, [verhindert im Unterlassungsfall die Giltigkeit.].<sup class="footnote-marker">21</sup><i class="footnote"> Das Ausspeien aber ist keine Handlung, die an dem Manne vollzogen wird. Die Halacha entscheidet auch nach der Ansicht des R. Akiba.</i>
+Wenn an einem Taubstummen die Chaliza vollzogen wird,<sup class="footnote-marker">22</sup><i class="footnote"> Während sonst bei dem Manne der Ausdruck <span dir="rtl">חולץ</span> gebraucht wird, weil er die Jebama zum Vollzuge der Chaliza veranlasst und damit beabsichtigt, ihr die Möglichkeit einer zweiten Ehe zu verschaffen (s. Jeb. II, Note 16), heisst es hier <span dir="rtl">נחלץ</span>, weil die Handlung nicht auf den Taubstummen (als Subject) zurückgeführt werden kann.</i> oder eine Taubstumme die Chaliza vollzieht,<sup class="footnote-marker">23</sup><i class="footnote"> Die Chaliza der Taubstummen ist darum ungiltig, weil sie die vorgeschriebenen Formeln (s. Mischna 6) nicht aussprechen können. Die Unterlassung der Verlesung der Formeln hindert die Giltigkeit der Chaliza (oben Mischna 3) nur in dem Falle nicht, wenn die Personen imstande waren, sie auszusprechen; sobald ihnen aber diese Fähigkeit überhaupt fehlt, ist die Chaliza ungiltig.</i> oder wenn die Jebama an einem Minderjährigen die Chaliza vollzieht,<sup class="footnote-marker">24</sup><i class="footnote"> Nach Deut. 25, 7 tritt für den Levir die Pflicht der Leviratsehe erst dann ein, wenn er erwachsen (<span dir="rtl">איש</span>), d. h. 13 Jahre und einen Tag alt ist, für die Jebama, auf welche die Gesetze des Levir übertragen werden, wenn sie 12 Jahre und einen Tag alt ist; dasselbe Alter ist auch für die Chaliza erforderlich.</i> so ist die Chaliza ungiltig.<sup class="footnote-marker">25</sup><i class="footnote"> Im Allgemeinen bedeutet der Ausdruck <span dir="rtl">חליצתה פסולה</span>, dass die Chaliza ungiltig, nicht wirksam ist, sodass hierdurch die Verwandten der Jebama dem Levir zur Ehe verboten werden, sie selbst zur Priesterehe ungeeignet sowie auch den Brüdern des Levir zur Ehe verboten wird und nicht eher einen Fremden heiraten darf, als bis die Chaliza vorschriftsmässig geschehen ist; und das bedeutet jener Ausdruck nach manchen Dezisoren auch hier. Nach Andren ist hier <span dir="rtl">פסולה</span> soviel als nichtig, nicht geschehen, sodass die genannten Eheverbote nicht eintreten. Vgl. Maim. Hil. Jib. IV, 16 und Eb. haëser, Cap. 169 § 43.</i> Wenn eine Minderjährige die Chaliza vollzogen, so muss sie sie, wenn sie erwachsen ist, [nochmals] vollziehen;<sup class="footnote-marker">24</sup><i class="footnote"> Nach Deut. 25, 7 tritt für den Levir die Pflicht der Leviratsehe erst dann ein, wenn er erwachsen (<span dir="rtl">איש</span>), d. h. 13 Jahre und einen Tag alt ist, für die Jebama, auf welche die Gesetze des Levir übertragen werden, wenn sie 12 Jahre und einen Tag alt ist; dasselbe Alter ist auch für die Chaliza erforderlich.</i> hat sie sie dann nicht vollzogen, so ist die Chaliza ungiltig.<sup class="footnote-marker">26</sup><i class="footnote"> Die Mischna zum jerus. Talmud liest hier <span dir="rtl">כשרה</span>; Tosefta z. St. lautet: <span dir="rtl"> אם לא חלצה חליצתה פסולה דברי רבי אליעזר, וחכמים אומרים אם לא חלצה חליצתה כשרה</span></i>
+Wenn sie [nur] vor Zweien<sup class="footnote-marker">27</sup><i class="footnote"> Die zu Richtern tauglich waren.</i> die Chaliza vollzog, oder vor Dreien, von denen sich aber einer als verwandt<sup class="footnote-marker">28</sup><i class="footnote"> Mit einem der beiden andren Richter oder dem Levir oder der Jebama.</i> oder [zum Richter] untauglich erwies, so ist die Chaliza ungiltig.<sup class="footnote-marker">29</sup><i class="footnote"> S. oben Note 1. In diesem Sinne entscheidet auch die Halacha.</i> R. Simon und R. Jochanan hassandlar erklären sie für giltig. Einst geschah es, dass Jemand seiner Schwägerin, während er mit ihr allein im Gefängnisse war, die Chaliza erteilte,<sup class="footnote-marker">30</sup><i class="footnote"> Während zwei Zeugen den Vorgang von fern beobachteten, Jeb. 105b.</i> und als die Sache vor R. Akiba kam,<sup class="footnote-marker">31</sup><i class="footnote"> Der gleichfalls im Gefängnis war; vergl. den jerus. Talmud z. St.</i> erklärte er sie für giltig.<sup class="footnote-marker">32</sup><i class="footnote"> R. Akiba ist der Ansicht, dass die Anwesenheit von drei Richtern die Giltigkeit der Chaliza nicht in dem Masse bedingt, dass die vor weniger als Dreien vollzogene Chaliza als ungiltig zu erklären wäre, wie er auch das Ausspeien nicht für eine unerlässliche Bedingung erklärt (s. Mischna 3).</i>
+Die Chaliza muss so geschehen: Er (der Levir) erscheint mit seiner Schwägerin vor Gericht. Sie (die Richter) erteilen ihm den Rat, der für ihn der geeignetste ist,<sup class="footnote-marker">33</sup><i class="footnote"> Ist er jung und sie alt, er alt und sie jung, so sagen sie ihm: „Warum willst Du eine so alte, warum willst Du eine so junge Frau? Suche Dir eine, die für Dich passend ist, und bringe keinen Streit in Dein Haus!“ (Jeb. 101b). War aber ihr Alter entsprechend, so rieten sie ihm, die Leviratsehe der Chaliza vorzuziehen (Maim.).</i> denn es heisst (Deut. 25, 8): „Die Ältesten seiner Stadt sollen ihm zurufen und zureden.“ Sie spricht (v. 7): „Mein Schwager weigert sich, seinem Bruder einen Namen aufrecht zu erhalten in Israel, er will mich nicht heiraten.“ Er erwidert (v. 8): „Ich will sie nicht nehmen.“ In der heiligen Sprache sagten sie dies.<sup class="footnote-marker">34</sup><i class="footnote"> Die Begründung s. Sota VII, 4.</i> Dann (v. 9) nähert sich ihm seine Schwägerin vor den Augen der Ältesten, zieht ihm seinen Schuh von seinem Fusse, speit vor ihm aus — und zwar soviel Speichel, dass er von den Richtern gesehen wird<sup class="footnote-marker">35</sup><i class="footnote"> Die Worte <span dir="rtl">לעיני הזקנים</span>, v. 9, beziehen sich auf den ganzen Act, also auch auf das Ausspeien.</i> — hebt an und spricht: „Also geschehe dem Manne, der das Haus seines Bruders nicht bauen will.“ So weit las man [die Formel früher]. Als aber R. Hyrkanos unter der Eiche in Kefar Etam<sup class="footnote-marker">36</sup><i class="footnote"> Vgl. II Chron. 11, 6.</i> [die Formel] lesen und den ganzen Abschnitt<sup class="footnote-marker">37</sup><i class="footnote"> Auch v. 10.</i> vortragen liess, wurde bestimmt, dass man den ganzen Abschnitt vortrage. [Die Worte:] „Es soll sein Name in Israel genannt werden: das Haus des Entschuhten“ (v. 10) gelten als Vorschrift für die Richter,<sup class="footnote-marker">38</sup><i class="footnote"> Nur die Richter brauchen die Worte <span dir="rtl">חלוץ הנעל</span> auszurufen.</i> aber nicht für die Schüler.<sup class="footnote-marker">39</sup><i class="footnote"> Die in Gegenwart ihres Lehrers dem Chalizaakte beiwohnen.</i> R. Jehuda sagt: Es ist Pflicht aller dort Anwesenden auszurufen: „Entschuhter, Entschuhter, Entschuhter.“<sup class="footnote-marker">40</sup><i class="footnote"> Die Halacha entscheidet nach der Ansicht des R. Jehuda.</i>
+
+Chapter 13
+
+Bet-Schammai<sup class="footnote-marker">1</sup><i class="footnote"> Wenn eine Minderjährige nach dem Tode ihres Vaters von ihrer Mutter oder ihren Brüdern verheiratet wurde, so genügt zur Auflösung dieser nur rabbinisch giltigen Ehe ihre vor Zeugen abgegebene Erklärung, dass sie „sich weigert“, diese Ehe fortzusetzen. Dasselbe gilt, wenn die Unmündige von ihrem Vater rechtsgiltig verheiratet worden und dann, nachdem diese Ehe durch Scheidung oder Tod des Gatten aufgelöst war, eine zweite Ehe schliesst. Die Gewalthaberschaft des Vaters ist damit erloschen und er hat nicht mehr die Befugnis, sie rechtsgiltig zu verheiraten. In einem solchen Falle wird sie <span dir="rtl">יתומה בחיי האב</span> „eine Waise bei Lebzeiten des Vaters“ genannt, s. weiter Mischna 6.</i> sagt: Es dürfen nur Verlobte die Weigerung erklären;<sup class="footnote-marker">2</sup><i class="footnote"> Denn wenn die Weigerungs-Erklärung auch nach vollzogener Ehe zulässig wäre, so ist zu fürchten, dass die Männer sich nicht leicht zur Ehe entschliessen werden.</i> Bet-Hillel aber sagt: Verlobte und Verheiratete.<sup class="footnote-marker">3</sup><i class="footnote"> Bet-Hillel teilt diese Befürchtung nicht, da es den Verlobten lieb sein wird, sich zu verheiraten und als Eheleute zu gelten.</i> Bet-Schammai sagt: [nur] dem Gatten, aber nicht dem Levir;<sup class="footnote-marker">4</sup><i class="footnote"> Wenn der Gatte gestorben ist, ohne dass sie die Weigerung erklärte, so darf sie dies auch dem Levir gegenüber nicht tun; die Ehe mit dem Levir kann vielmehr nur getrennt werden, wenn sie grossjährig geworden und dann die Chaliza vollzieht.</i> Bet-Hillel aber sagt: dem Gatten und dem Levir. Bet-Schammai sagt: [nur] in seiner Gegenwart;<sup class="footnote-marker">5</sup><i class="footnote"> Weil sie in seiner Gegenwart sich vielleicht genieren wird, die Weigerung zu erklären.</i> Bet-Hillel aber sagt: in seiner Gegenwart und in seiner Abwesenheit. Bet-Schammai sagt: [nur] vor Gericht;<sup class="footnote-marker">5</sup><i class="footnote"> Weil sie in seiner Gegenwart sich vielleicht genieren wird, die Weigerung zu erklären.</i> Bet-Hillel aber sagt: vor Gericht und ausser Gericht.<sup class="footnote-marker">6</sup><i class="footnote"> Nach der Halacha genügen zwei Zeugen, s. Jeb. II, Note 81.</i> Bet-Hillel sagte zu Bet-Schammai: sie darf, so lange sie minderjährig ist, auch vier oder fünf mal die Weigerung erklären.<sup class="footnote-marker">7</sup><i class="footnote"> Wenn sie sich immer wieder verheiratet.</i> Darauf sagte Bet-Schammai zu ihm: die Töchter Israels sind [doch] nicht preisgegeben! Sie erklärt vielmehr die Weigerung und wartet,<sup class="footnote-marker">8</sup><i class="footnote"> Mit ihrer zweiten Verlobung.</i> bis sie erwachsen ist,<sup class="footnote-marker">9</sup><i class="footnote"> Dann ist die Weigerungs-Erklärung nicht mehr zulässig.</i> oder<sup class="footnote-marker">10</sup><i class="footnote"> Das <span dir="rtl">ו</span> ist hier = oder.</i> sie erklärt die Weigerung und heiratet [sogleich einen Andren].<sup class="footnote-marker">11</sup><i class="footnote"> Dann ist, da sie bereits verehelicht ist, die Weigerungs-Erklärung gleichfalls unzulässig; s. oben.</i>
+Welche Minderjährige muss die Weigerung erklären?<sup class="footnote-marker">12</sup><i class="footnote"> Wenn sie die Ehe nicht eingehen resp. nicht fortsetzen will.</i> Diejenige, die ihre Mutter oder<sup class="footnote-marker">13</sup><i class="footnote"> Das <span dir="rtl">ו</span> ist auch hier = oder; vgl. Ket. VI, 6: <span dir="rtl">יתומה שהשיאוה אמה או אחיה</span>.</i> ihre Brüder mit ihrer Zustimmung<sup class="footnote-marker">14</sup><i class="footnote"> Der jerus. Talmud z. St. erklärt das <span dir="rtl">לדעתה</span> also: Man bereitet ihr den Trauhimmel, bekleidet sie mit Schmucksachen und erwähnt in ihrer Gegenwart des zukünftigen Gatten.</i> verheiratet haben;<sup class="footnote-marker">15</sup><i class="footnote"> D. h. mit dem Gatten unter der Chuppa vereint, wenngleich sie das Trauungsobjekt, den Wertgegenstand oder die Trauungsurkunde (Kidd. I, 1), für ihre Tochter resp. Schwester in Empfang genommen haben; wenn sie jedoch nur das letztere getan haben, so ist die Ehe nichtig und bedarf zu ihrer Auflösung nicht einmal der Weigerungs-Erklärung, da die Minderjährige nicht das Recht hat, einen Andren mit ihrer Vertretung zu bevollmächtigen, <span dir="rtl">אין שליחות לקטן</span>.</i> haben sie sie ohne ihre Zustimmung verheiratet, so braucht sie die Weigerung nicht zu erklären.<sup class="footnote-marker">16</sup><i class="footnote"> Und sie darf ohne weiteres eine neue Ehe eingehen.</i> R. Chanina, Sohn des Antigonus, sagt: jedes Mädchen, das sein Trauungs-Objekt noch nicht aufzubewahren versteht,<sup class="footnote-marker">17</sup><i class="footnote"> Nach der Halacha wird bei einem Mädchen unter sechs Jahren angenommen, dass ihm noch das Verständnis dafür fehlt, dass durch Empfangnahme dieses Objektes die Trauung vollzogen ist; bei einem Mädchen über zehn Jahren wird dieses Verständnis vorausgesetzt. Bei einem Mädchen von sechs bis zehn Jahren muss erst ermittelt werden, ob es dies Verständnis hat, und je nach dem Ergebnis der Untersuchung ist die Weigerungs-Erklärung erforderlich oder überflüssig. Ist das Mädchen zwölf Jahre und einen Tag alt und im Besitze der Pubertätszeichen, so kann es, auch wenn der Gatte ihm noch nicht beigewohnt, die Weigerung nicht erklären, da es bereits grossjährig ist; desgleichen wenn der Gatte dem Mädchen beigewohnt, auch wenn die Pubertätszeichen nicht vorhanden sind, da er es durch die Beiwohnung zu seiner rechtmässigen Frau gemacht hat. In beiden Fällen kann die Ehe nur durch Scheidebrief getrennt werden.</i> braucht die Weigerung nicht zu erklären. R. Elieser sagt: die Handlung einer Minderjährigen ist ungiltig;<sup class="footnote-marker">18</sup><i class="footnote"> R. Elieser meint dies nicht etwa in dem Sinne, dass sie nicht einmal die Weigerung zu erklären brauchte, um die Ehe aufzulösen, denn in Mischna 7 lehrt er selbst, man solle in gewissen Fällen die Minderjährige veranlassen, die Weigerung auszusprechen. Er erklärt vielmehr die Ehe der Unmündigen nur in dem Sinne für ungiltig, dass ihr Mann nicht wie sonst das Anrecht an ihrem Funde oder an ihrem Erwerbe hat, oder sie beerbt, oder sich an ihr verunreinigen darf u. s. w. Nach der Halacha jedoch (s. Jeb. 108a und Tos. Jeb. XIII, 3) haben ihm die Weisen jene Befugnisse wohl eingeräumt; er darf auch ihr Gelübde auflösen, da jede Frau nur im Sinne ihres Gatten, d. h. in der Voraussetzung seiner Zustimmung ein Gelübde ausspricht, und er darf sich als Priester an ihr verunreinigen, weil zu befürchten ist, dass ihre Verwandten, da sie sie nicht beerben, auch für ihre Bestattung nicht sorgen werden, so dass sie als <span dir="rtl">מת מצוה</span> gilt, d. i. als eine verlassene, unversorgt liegende Leiche, an der sich auch der Priester verunreinigen muss.</i> sie gilt nur als eine Verführte; ist sie<sup class="footnote-marker">19</sup><i class="footnote"> Die beiden folgenden Sätze sind nur die Konsequenzen der Ansicht des R. Elieser, dass die Ehe der Unmündigen ungiltig ist.</i> die Tochter eines Israeliten und an einen Priester verheiratet, so darf sie keine Hebe geniessen; ist sie die Tochter eines Priesters und an einen Israeliten verheiratet, so darf sie Hebe geniessen.
+R. Elieser, Sohn Jacobs, sagt: sobald das Verweilen [in der Ehe] des Mannes wegen geschah,<sup class="footnote-marker">20</sup><i class="footnote"> Sie hatte ihre Weigerung nicht erklärt, die Ehe war vielmehr durch den Scheidebrief, den der Mann ihr gab, getrennt worden.</i> gilt sie als seine [gewesene] Gattin; sobald aber das Verweilen nicht des Mannes wegen geschah,<sup class="footnote-marker">21</sup><i class="footnote"> Die Trennung der Ehe geschah vielmehr nach ihrem Belieben, indem sie die Weigerung erklärte.</i> gilt sie nicht als seine [gewesene] Gattin<sup class="footnote-marker">22</sup><i class="footnote"> Diese Mischna wird in der folgenden durch Spezialisierung der einzelnen Fälle näher erklärt.</i>.
+Wenn [nämlich] eine [minderjährige] Frau dem Manne die Weigerung erklärt, so darf er ihre und sie seine Verwandten heiraten, und er macht sie zur Priesterehe nicht ungeeignet.<sup class="footnote-marker">23</sup><i class="footnote"> Denn die Minderjährige, die die Weigerung erklärt, gilt weder als mit dem Manne verwandt noch als von ihm geschieden.</i> Giebt er ihr jedoch einen Scheidebrief, so darf weder er ihre, noch sie seine Verwandten heiraten, und er macht sie zur Priesterehe ungeeignet.<sup class="footnote-marker">24</sup><i class="footnote"> Der Scheidebrief hat für die Minderjährige dieselben Folgen wie für die Grossjährige.</i> Wenn er ihr einen Scheidebrief giebt und sie [später] wiederheiratet, sie ihm dann die Weigerung erklärt und einen Andren heiratet und [schliesslich] verwitwet oder geschieden wird: so darf sie zu jenem zurückkehren.<sup class="footnote-marker">25</sup><i class="footnote"> Durch ihre Weigerung hebt die Minderjährige die Wirksamkeit des Scheidebriefes auf, sodass sie nicht als „Geschiedene“ gilt und der Mann, wenn er sie zum zweiten Male heiratet, nicht [gegen Deut. 24, 4] seine Geschiedene ehelicht, die inzwischen mit einem Andren verheiratet war. Wäre jedoch die Weigerung nicht erfolgt, so hätte er sie als seine Geschiedene nicht wieder heiraten dürfen.</i> Wenn sie ihm jedoch die Weigerung erklärt und er sie wiederheiratet, er ihr dann einen Scheidebrief giebt und sie einen Andren heiratet und [schliesslich] verwitwet oder geschieden wird: so darf sie zu jenem nicht zurückkehren.<sup class="footnote-marker">26</sup><i class="footnote"> Da sie als seine Geschiedene gilt.</i> Dies ist die Regel: erfolgt Scheidebrief nach einer Weigerung, so darf sie zu ihm nicht zurückkehren,<sup class="footnote-marker">27</sup><i class="footnote"> D. h. wenn die Minderjährige zunächst ihre Weigerung erklärt, dann denselben Mann wieder heiratet und von diesem einen Scheidebrief erhält, so darf sie, wenn sie jetzt einen andren Mann ehelicht und von diesem geschieden (oder verwitwet) wird, den ersten Mann nicht wieder heiraten.</i> erfolgt Weigerung nach einem Scheidebrief, so darf sie zu ihm zurückkehren.<sup class="footnote-marker">28</sup><i class="footnote"> D. h. wenn sie von ihrem Manne einen Scheidebrief erhält, ihn dann wieder heiratet und ihre Weigerung erklärt, so darf sie, wenn sie jetzt einen Andren heiratet und von diesem geschieden (oder verwitwet) wird, den ersten Mann wieder heiraten. Dieses darf sie beliebig oft wiederholen, solange sie minderjährig ist und den jedesmaligen Scheidebrief ihres ersten Mannes durch darauf folgende Weigerungs-Erklärung aufhebt.</i>
+Wenn eine Frau ihrem Manne die Weigerung erklärt, dann einen Andren heiratet, der sich von ihr scheidet, dann wieder einen Andren, dem sie die Weigerung erklärt, dann wieder einen Andren, der sich von ihr scheidet, (dann wieder einen Andren, dem sie die Weigerung erklärt,) so darf sie zu den Männern, von denen sie durch Scheidebrief getrennt wurde, nicht zurückkehren,<sup class="footnote-marker">29</sup><i class="footnote"> Denn die Weigerung, die sie dem einen Manne erklärt, hebt nicht den Scheidebrief auf, den sie von einem andren, vorhergehenden erhalten. Wäre dies nämlich wohl der Fall, so wäre zu befürchten, dass der Mann, der seiner minderjährigen Frau den Scheidebrief gegeben, [den sie ja auch gegen ihren Willen annehmen musste,] diese zu überreden versuchte, ihrem zweiten Manne die Weigerung zu erklären, um ihm, ihrem ersten Gatten, wieder anzugehören. Hingegen hebt die Weigerung, die sie einem Manne erklärt, den Scheidebrief auf, den sie von demselben Manne erhalten, sodass sie, wenn sie darauf einen zweiten Mann geheiratet und von diesem getrennt wird, den ersten wieder heiraten darf; denn hier fällt jene Befürchtung fort, weil ein Versuch, sie dem zweiten Gatten abspenstig zu machen, um zu ihm, ihrem ersten Manne, zurückzukehren, wirkungslos bleiben würde, nachdem sie ihm ausdrücklich ihre Weigerung erklärt und somit zu verstehen gegeben, dass sie ihn nicht liebt und die Ehe mit ihm nicht fortzusetzen wünscht. — Aus dem letzten Falle der vorigen Mischna ist zu schliessen, dass die Weigerung, die sie dem einen Manne erklärt, wohl den Scheidebrief aufhebt, den ein andrer Mann ihr gegeben. Denn aus dem Wortlaut <span dir="rtl">נתן לה גט ונשאת לאחר ונתארמלה או נתגרשה אסורה לחזור לו</span>, dass sie nur dann ihren ersten Mann, von dem sie geschieden ist, nicht wieder heiraten darf, wenn der zweite gestorben oder ihr einen Scheidebrief erteilt, folgt, dass sie, wenn sie dem zweiten die Weigerung erklärt, zu dem ersten wieder zurückkehren darf. Der Tanna der obigen. Mischna ist daher mit dem der unsrigen nicht identisch (Jeb. 108 b). Nach R. Ula (ibid.) handelt unsre Mischna von dem Falle, dass sie dreimal einen Scheidebrief erhalten, sodass es den Anschein hat, als sei sie bereits grossjährig, und nur deshalb kann die Weigerung den Scheidebrief eines Andren nicht aufheben; im Allgemeinen aber pflichtet der Tanna dieser Mischna dem der obigen bei. Es sind nach dieser Erklärung in unsrer Mischna noch die Worte <span dir="rtl">לאחר וגרשה לאחר ומיאנה בו</span> hinzuzudenken, vgl. die Note des R. S. Straschun z. St.</i> zu denen aber, von denen sie durch Weigerungs-Erklärung getrennt wurde, darf sie wohl zurückkehren.<sup class="footnote-marker">30</sup><i class="footnote"> S. Note 23.</i>
+Wenn jemand sich von seiner Frau scheidet und sie dann wiederheiratet, so ist sie dem Levir [zur Ehe] erlaubt;<sup class="footnote-marker">31</sup><i class="footnote"> Die Frau gilt für den Bruder nicht etwa als „Geschiedene seines Bruders“, die ihm unter allen Umständen zur Ehe verboten ist (Lev. 18, 16); denn die Pflicht der Leviratsehe tritt für ihn nicht bereits mit dem Momente ein, da der Bruder die Ehe eingeht, sondern erst da dieser stirbt.</i> R. Elieser aber verbietet sie.<sup class="footnote-marker">32</sup><i class="footnote"> Weil zu befürchten ist, dass man eine solche Ehe dem Levir auch dann erlauben wird, wenn die Frau als Minderjährige von ihrem Vater verheiratet, sodann geschieden und nach zweimaliger Ehe als Minderjährige Witwe wurde; in diesem Falle ist aber nach dem Schlusssatze unserer Mischna die Ehe verboten. Die Halacha entscheidet jedoch nicht nach der Ansicht des R. Elieser.</i> Desgleichen, wenn sich jemand von einer Waise<sup class="footnote-marker">33</sup><i class="footnote"> Die minderjährig und deren Ehe nur rabbinisch giltig ist.</i> scheidet und sie dann wiederheiratet, so ist sie dem Levir [zur Ehe] erlaubt; R. Elieser aber verbietet sie.<sup class="footnote-marker">32</sup><i class="footnote"> Weil zu befürchten ist, dass man eine solche Ehe dem Levir auch dann erlauben wird, wenn die Frau als Minderjährige von ihrem Vater verheiratet, sodann geschieden und nach zweimaliger Ehe als Minderjährige Witwe wurde; in diesem Falle ist aber nach dem Schlusssatze unserer Mischna die Ehe verboten. Die Halacha entscheidet jedoch nicht nach der Ansicht des R. Elieser.</i> Eine Minderjährige, die ihr Vater verheiratet hatte und die dann geschieden wurde, gilt als Waise beim Leben des Vaters;<sup class="footnote-marker">34</sup><i class="footnote"> S. oben Note 1.</i> hat er (der Gatte) sie wieder geheiratet,<sup class="footnote-marker">35</sup><i class="footnote"> Und ist gestorben, während sie noch minderjährig war.</i> so sagen alle [Weisen], dass sie dem Levir [zur Ehe] verboten ist.<sup class="footnote-marker">36</sup><i class="footnote"> Weil die zweite Ehe, die sie selbständig schloss, als die einer Minderjährigen, nur rabbinisch giltig ist; durch die Scheidung aber, die nach der Thora rechtsgiltig ist, gilt sie für den Levir als Geschiedene seines Bruders. Ist jedoch der Mann erst gestorben, nachdem sie grossjährig geworden, so würde ihre zweite Ehe durch den ersten Concubitus, den sie als Grossjährige vollzogen, volle Rechtskraft erlangen.</i>
+Wenn zwei Brüder mit zwei verwaisten, unmündigen Schwestern verheiratet sind und der Gatte der einen stirbt, so ist sie frei<sup class="footnote-marker">37</sup><i class="footnote"> Von Leviratsehe und von Chaliza.</i> als Schwester der Frau;<sup class="footnote-marker">38</sup><i class="footnote"> Die ihm nach Lev. 18, 18 zur Ehe verboten ist.</i> desgleichen wenn beide [Frauen] taubstumm sind.<sup class="footnote-marker">39</sup><i class="footnote"> Da ihre Ehe wie die der Minderjährigen nur rabbinisch giltig ist.</i> Wenn die eine erwachsen und die andre minderjährig ist und der Gatte der Minderjährigen stirbt, so ist diese frei<sup class="footnote-marker">37</sup><i class="footnote"> Von Leviratsehe und von Chaliza.</i> als Schwester der Frau; stirbt aber der Gatte der Erwachsenen,<sup class="footnote-marker">40</sup><i class="footnote"> Die Ehe der Erwachsenen ist auch nach der Thora giltig; für den Levir tritt daher die Pflicht der Leviratsehe ein. Hierdurch aber wird ihm die Fortsetzung seiner Ehe mit der Minderjährigen als <span dir="rtl">אחות זקוקתו</span> verboten, s. Jeb. II. Note 49.</i> so sagt R. Elieser, man veranlasse die Minderjährige, ihm (ihrem Gatten) die Weigerung zu erklären.<sup class="footnote-marker">41</sup><i class="footnote"> Hierdurch löst sie ihre Ehe, sodass ihr Gatte dann die Jebama ehelichen darf. Würde er der Minderjährigen einen Scheidebrief geben, so dürfte er deren erwachsene Schwester als <span dir="rtl">אחות גרושתו</span> nicht heiraten; würde er wiederum der Erwachsenen die Chaliza erteilen, so dürfte er die Ehe mit seiner minderjährigen Frau nicht fortsetzen, da sie dann <span dir="rtl">אחות חלוצתו</span> wäre, vgl. Jeb. IV, Note 39 (wo übrigens „die Chaluza“ zu lesen ist).</i> Rabban Gamliel sagt: wenn sie die Weigerung erklärt, so ist es gut,<sup class="footnote-marker">42</sup><i class="footnote"> Und er darf die Erwachsene heiraten.</i> wenn aber nicht, so warte sie,<sup class="footnote-marker">43</sup><i class="footnote"> D. h. bleibe sie als seine Gattin bei ihm.</i> bis sie erwachsen ist, dann ist jene<sup class="footnote-marker">43a</sup><i class="footnote"> <span dir="rtl">הלזו</span> ist verstärktes Demonstrativpronomen, entsprechend dem arab. <span dir="rtl">الَّذى</span>, vgl. Ezech. 36, 35.</i> (die Andre) frei als Schwester der Frau.<sup class="footnote-marker">44</sup><i class="footnote"> Nach R. Gamliel ist das Band der Leviratsehe-Pflicht nicht so stark, dass die Verwandte der Jebama ihm sofort zur Ehe verboten wird (<span dir="rtl">אין זיקה</span>). Durch den Eintritt ihrer Grossjährigkeit erlangt ihre Ehe volle Rechtskraft, und für ihren Gatten fällt dann die Pflicht der Leviratsehe fort.</i> R. Josua sagt: Wehe ihm wegen seiner Frau und wehe ihm wegen der Frau seines Bruders!<sup class="footnote-marker">45</sup><i class="footnote"> Vgl. Jeb. III, 5.</i> Er muss seine Frau durch Scheidebrief<sup class="footnote-marker">46</sup><i class="footnote"> Man soll Minderjährige nicht zur Erklärung der Weigerung veranlassen, da sie diese später vielleicht bereuen könnten. Er darf aber die Frau nicht behalten, weil nach R. Josua das Band der Leviratsehe-Pflicht so stark ist, dass die Verwandte der Jebama, hier also seine eigene Frau, ihm zur Ehe verboten wird (<span dir="rtl">יש זיקה</span>).</i> und die Frau seines Bruders durch Chaliza<sup class="footnote-marker">47</sup><i class="footnote"> Er darf sie nicht heiraten, da sie die Schwester der von ihm Geschiedenen ist.</i> entlassen.
+Wenn jemand mit zwei unmündigen Waisen<sup class="footnote-marker">48</sup><i class="footnote"> Die mit einander nicht verwandt sind.</i> verheiratet ist und stirbt, so befreit die Beiwohnung oder die Chaliza<sup class="footnote-marker">49</sup><i class="footnote"> Die der Levir der einen nach Eintritt ihrer Grossjährigkeit erteilt; denn solange sie minderjährig ist, ist ihre Chaliza ungiltig, s. Jeb. XII, 4.</i> der einen ihre Nebenfrau;<sup class="footnote-marker">50</sup><i class="footnote"> Von der Leviratsehe oder der Chaliza, vgl. Jeb. IV, Note 77.</i> desgleichen bei zwei Taubstummen.<sup class="footnote-marker">51</sup><i class="footnote"> D. h. auch bei zwei Taubstummen befreit die Beiwohnung der einen die andre; Chaliza hingegen ist bei einer Taubstummen überhaupt unzulässig, s. Jeb. XII, Note 23.</i> Ist die eine minderjährig, die andre taubstumm,<sup class="footnote-marker">52</sup><i class="footnote"> Aber erwachsen.</i> so befreit die Beiwohnung der einen ihre Nebenfrau nicht.<sup class="footnote-marker">53</sup><i class="footnote"> Ihre Ehen sind zwar beide gleichwertig, insofern beide nur rabbinisch giltig sind; hier aber ist es zweifelhaft, ob der Verstorbene die Minderjährige eher für seine rechtmässige Frau hielt, weil sie später im Vollbesitze ihrer geistigen Kräfte und „geschäftsfällig“ sein wird, oder die Taubstumme, weil sie bereits erwachsen ist und er mit ihr schon jetzt Umgang pflegen kann.</i> Ist die eine vollsinnig,<sup class="footnote-marker">54</sup><i class="footnote"> D. h. sie kann sprechen. <span dir="rtl">פקח</span> gewöhnlich von einem, der sehen kann, hier wie in den folgenden Mischnas von einem, der hören und sprechen kann, vgl. <span dir="rtl">פקוח אזנים </span> Jes. 42, 20.</i> die andre taubstumm, so befreit wohl die Beiwohnung der Vollsinnigen die Taubstumme,<sup class="footnote-marker">55</sup><i class="footnote"> Die Beiwohnung derjenigen, deren Ehe auch nach der Thora giltig ist, befreit diejenige, deren Ehe nur rabbinisch giltig ist, aber nicht umgekehrt.</i> aber die Beiwohnung der Taubstummen befreit die Vollsinnige nicht.<sup class="footnote-marker">56</sup><i class="footnote"> Auch die Chaliza der Vollsinnigen befreit die Taubstumme von Chaliza und Leviratsehe; die Umkehrung ist hier jedoch unzulässig, weil die Chaliza der Taubstummen überhaupt ungiltig ist. Deshalb ist in diesem Satze nur die Beiwohnung erwähnt.</i> Ist die eine erwachsen, die andre minderjährig, so befreit wohl die Beiwohnung der Erwachsenen die Minderjährige, aber die Beiwohnung der Minderjährigen befreit die Erwachsene nicht.<sup class="footnote-marker">55</sup><i class="footnote"> Die Beiwohnung derjenigen, deren Ehe auch nach der Thora giltig ist, befreit diejenige, deren Ehe nur rabbinisch giltig ist, aber nicht umgekehrt.</i>
+Wenn jemand mit zwei unmündigen Waisen verheiratet ist und stirbt und der Levir zunächst der einen und dann auch der andren beiwohnt, oder wenn dessen Bruder der zweiten beiwohnt, so macht er die erstere [zur Fortsetzung der Ehe] nicht ungeeignet; desgleichen bei zwei Taubstummen<sup class="footnote-marker">57</sup><i class="footnote"> Da die Ehe einer Minderjährigen und einer Taubstummen nach der Thora nicht rechtsgiltig ist, so ist es fraglich, ob der Levir die Jebama durch die Beiwohnung als Frau erwirbt, oder nicht. Im ersteren Falle wird die erste seine rechtmässige Gattin und die Beiwohnung der zweiten gilt als Unzucht, wodurch ihm aber die Fortsetzung seiner Ehe mit jener nicht verboten wird. Im letzteren Falle hingegen gelten die beiden Unmündigen als mit ihm [oder mit einander] nicht verwandt, da ja auch die Beiwohnung seitens des verstorbenen Gatten keine rechtsgiltige Ehe bewirkte. Auf jeden Fall darf er daher die erste als Gattin behalten, die zweite aber nicht, da er vielleicht durch die Beiwohnung sich die erste zur rechtmässigen Gattin gemacht, wodurch ihm die zweite zur Ehe verboten wird, s. Jeb. IV, Note 77. Hat wiederum der Bruder des Levir der zweiten beigewohnt, so gilt im ersteren Falle diese Beiwohnung als Unzucht, da der Levir bereits die erste rechtmässig geheiratet hat; im zweiten Falle darf er die Frau behalten, da sie dann mit dem verstorbenen Gatten als nicht verwandt betrachtet wird.</i> Ist die eine minderjährig und die andre taubstumm und der Levir wohnt zunächst der Minderjährigen und dann auch der Taubstummen bei, oder wenn dessen Bruder der Taubstummen beiwohnt, so macht er die Minderjährige nicht ungeeignet.<sup class="footnote-marker">58</sup><i class="footnote"> Bezüglich der Ehe einer Minderjährigen ist es zweifelhaft, ob sie, weil die Unmündige nach erlangter Grossjährigkeit zum ehelichen Umgang geeignet ist, vollständige Rechtsgiltigkeit hat oder gar keine; die Ehe der erwachsenen Taubstummen hingegen gilt als zum Teil rechtsgiltig. Ist daher die Ehe der Unmündigen rechtsgiltig, so hat die nachträgliche Beiwohnung der Taubstummen keine rechtliche Folge; ist sie es nicht, so war auch die Ehe mit dem Verstorbenen nicht bindend, die Unmündige gilt dann als mit diesem nicht verwandt und der Levir darf sie als Gattin behalten, die Taubstumme jedoch muss er durch Scheidebrief entlassen.</i> Wohnt aber der Levir zunächst der Taubstummen bei und dann auch der Minderjährigen, oder wenn dessen Bruder der Minderjährigen beiwohnt, so macht er die Taubstumme ungeeignet.<sup class="footnote-marker">59</sup><i class="footnote"> Denn die Beiwohnung der Minderjährigen bewirkt vielleicht [nach den Rabbinen] die vollständige Rechtsgiltigkeit der Ehe, sodass die Ehe der Taubstummen an rechtlicher Bedeutung zurücktreten muss; der Levir darf daher die Taubstumme nicht als Gattin behalten, sondern muss sich von ihr durch Scheidebrief trennen und der andren nach erlangter Grossjährigkeit die Chaliza erteilen.</i>
+Wenn die eine vollsinnig und die andre taubstumm ist und der Levir zunächst der Vollsinnigen und dann auch der Taubstummen beiwohnt, oder wenn dessen Bruder der Taubstummen beiwohnt, so macht er die Vollsinnige nicht ungeeignet. Wenn aber der Levir zunächst der Taubstummen und dann auch der Vollsinnigen beiwohnt, oder wenn dessen Bruder der Vollsinnigen beiwohnt, so macht er die Taubstummen ungeeignet.<sup class="footnote-marker">60</sup><i class="footnote"> Diese beiden Sätze ergeben sich mit Notwendigkeit aus der vorhergehenden Mischna, denn die Ehe einer Vollsinnigen ist auch nach der Thora rechtsgiltig.</i>
+Wenn die eine erwachsen und die andre minderjährig ist und der Levir zunächst der Erwachsenen und dann auch der Minderjährigen beiwohnt, so macht er die Erwachsene nicht ungeeignet. Wenn aber der Levir zunächst der Minderjährigen und dann auch der Erwachsenen beiwohnt, oder wenn dessen Bruder der Erwachsenen beiwohnt, so macht er die Minderjährige ungeeignet. R. Elasar<sup class="footnote-marker">61</sup><i class="footnote"> Hier ist R. Elasar zu lesen, d. i. R. Elasar ben Schammua, ein Schüler des R. Akiba, während oben, Mischna 7, R. Elieser ben Hyrkanos, der Zeitgenosse des R. Josua und R. Gamliel gemeint ist.</i> sagt: man veranlasst die Minderjährige, ihm die Weigerung zu erklären.<sup class="footnote-marker">62</sup><i class="footnote"> Damit dann der Levir die nach der Thora vorgeschriebene Leviratsehe an der Erwachsenen vollziehen kann. Im letzten Falle der Mischna 9 jedoch, wo es sich nicht um eine gesetzlich vorgeschriebene Leviratsehe handelt, veranlasst man die Minderjährige nicht zur Erklärung ihrer Weigerung. Für Taubstumme wiederum ist diese Erklärung unzulässig, weil die Männer leicht Anstand nehmen würden, Taubstumme zu heiraten, wenn sie immer eine Weigerungs-Erklärung zu befürchten hätten; bei Minderjährigen jedoch fällt diese Besorgnis fort, denn da sie nur bis zu erlangter Grossjährigkeit die Weigerung erklären dürfen, werden sich die Männer bestreben ihnen keine Veranlassung zur Trennung der Ehe zu geben. — Nach Maimonides (Hil. Jib. V, 28) und Eb haëser Cap. 171 § 8 veranlasst man die Minderjährige auch in diesem Falle (Mischna 9), ihre Weigerung zu erklären, damit sie nicht bis zur Grossjährigkeit unversorgt (<span dir="rtl">עגונה</span>) bleibe und dann noch infolge der Chaliza das Recht verliere, einen Priester zu heiraten. In der Tat hatten einige Kommentatoren in dieser Mischna die Lesart, die auch die Tosefta XIII, 7 aufweist: <span dir="rtl">בכולן מלמדים הקטנה שתמאן בו</span>, sodass sich dieser Satz auch auf die obige Mischna bezieht.</i>
+Wenn ein minderjähriger<sup class="footnote-marker">63</sup><i class="footnote"> D. h. im Alter von 9 Jahren und einem Tage; denn vor diesem Alter hat die Beiwohnung eines Knaben keinerlei rechtliche Folge; vgl. auch Jeb. X, 6.</i> Levir seiner minderjährigen Schwägerin beiwohnt, so müssen sie mit einander aufwachsen.<sup class="footnote-marker">64</sup><i class="footnote"> Er kann ihr erst dann einen giltigen Scheidebrief geben, wenn er erwachsen ist und sie diesen Schein aufzubewahren versteht.</i> Wohnt er seiner erwachsenen Schwägerin bei, so muss sie warten, bis er erwachsen ist.<sup class="footnote-marker">65</sup><i class="footnote"> Eig. „sie muss ihn grossziehen, gross werden lassen.“ Wenn er grossjährig geworden, muss er ihr beiwohnen, um die Leviratsehe, die bis dahin noch keine rechtsgiltige war, zu vollenden (vgl. Jeb. X, Note 82); will er dann die Ehe lösen, so muss er ihr einen Scheidebrief geben. Hat er ihr aber als Erwachsener nicht beigewohnt, so muss er ihr, um das Band der Leviratsehe - Pflicht zu lösen, die Chaliza erteilen und auch einen Scheidebrief geben.</i> Wenn die Jebama binnen dreissig Tagen<sup class="footnote-marker">66</sup><i class="footnote"> Nachdem der Levir sie geheiratet.</i> erklärt: „Er (der Levir) hat mir nicht beigewohnt, “<sup class="footnote-marker">67</sup><i class="footnote"> Er aber erklärt, ihr wohl beigewohnt und dann einen Scheidebrief gegeben zu haben (Jeb. 102 a); er weigert sich nun ihr die Chaliza zu erteilen, um sich die Möglichkeit freizuhalten, sie später wieder heiraten zu können, was ihm nach vollzogener Chaliza unmöglich wäre (vgl. Jeb. IV, Note 83), oder auch um dem Chalizaacte, mit dem das Ausspeien vor ihm in Gegenwart des Gerichtes verbunden ist, aus dem Wege zu gehen,</i> so zwingt man ihn, ihr die Chaliza zu erteilen.<sup class="footnote-marker">68</sup><i class="footnote"> Binnen 30 Tagen nach geschlossener Ehe glaubt man der Frau, dass der Mann sich noch der Beiwohnung enthalten; er muss ihr daher die Chaliza erteilen, um das Band der Leviratsehe-Pflicht vollständig zu lösen, sodass sie sich anderweitig verheiraten darf. Er selbst aber darf sie nicht heiraten, nachdem er ihr den Scheidebrief erteilt hat, s. Jeb. V, Note 11.</i> [Wenn sie dies] nach dreissig Tagen [erklärt], so ersucht man ihn nur, ihr die Chaliza zu erteilen.<sup class="footnote-marker">69</sup><i class="footnote"> Nach 30 Tagen wird angenommen, dass der Levir ihr beigewohnt und der gegenteiligen Aussage der Jebama kein Glauben beigemessen; da er also die Leviratsehe rechtmässig vollzogen und diese dann durch Scheidebrief gelöst hat, so kann er nicht mehr zur Erteilung der Chaliza gezwungen werden. Ohne diese darf aber die Jebama keine neue Ehe eingehen, nachdem sie selbst erklärt hat, dass der Levir ihr nicht beigewohnt, mithin das Band der Leviratsehe-Pflicht noch nicht gelöst hat.</i> Wenn er es jedoch eingesteht, so zwingt man ihn, selbst nach zwölf Monaten, ihr die Chaliza zu erteilen.<sup class="footnote-marker">70</sup><i class="footnote"> Wenn sie jedoch erklärt, dass der Levir ihr beigewohnt, er selbst aber dies bestreitet, so ist sie beglaubt und darf auch ohne Chaliza eine neue Ehe eingehen, denn es wird angenommen, dass er ihr, nachdem er sie heimgeführt, auch beigewohnt hat. Ob diese Annahme auch innerhalb des ersten Monats nach der Eheschliessung zulässig ist, ist unter den Decisoren streitig, s. Josef Karo zu Maimon. Hil. Jib. II, 5.</i>
+Wenn sich eine Frau bei dem Leben ihres Gatten durch ein Gelübde den Genuss ihres Levir versagt, so zwingt man ihn. ihr die Chaliza zu erteilen;<sup class="footnote-marker">71</sup><i class="footnote"> Weil anzunehmen ist, dass sie beim Aussprechen des Gelübdes nicht daran dachte, dass ihr Gatte sterben und sie dann dem Levir zur Ehe verboten sein würde; sie erhält darum auch die Ketuba ausgezahlt.</i> [tat sie es] nach dem Tode ihres Gatten, so ersucht man ihn nur, ihr die Chaliza zu erteilen.<sup class="footnote-marker">72</sup><i class="footnote"> Und wenn er in die Chaliza einwilligt, so hat sie die Ketuba zu beanspruchen; andrenfalls aber wird sie, da sie das Gelübde nach dem Tode ihres Gatten getan, einer Frau gleichgestellt, die sich weigert (<span dir="rtl">מורדת</span>), die Ehe zu schliessen und büsst ihre Ketuba ein.</i> Hat sie aber nur dieses<sup class="footnote-marker">73</sup><i class="footnote"> Nämlich durch ihr Gelübde dem Levir zur Ehe verboten zu werden.</i> beabsichtigt, so kann man ihn, selbst wenn es beim Leben ihres Gatten geschah, [auch] nur ersuchen, ihr die Chaliza zu erteilen.<sup class="footnote-marker">74</sup><i class="footnote"> Da sie sich weigert, die Ehe mit dem Levir zu schliessen. Ist er zur Chaliza bereit, so erhält sie die Ketuba; wenn er jedoch in die Chaliza nicht einwilligt, sie aber bei ihrer Weigerung verharrt und auf die Auszahlung ihrer Ketuba verzichtet, so kann man ihn zur Erteilung der Chaliza zwingen.</i>
+
+Chapter 14
+
+Wenn ein Taubstummer eine Vollsinnige oder ein Vollsinniger eine Taubstumme geheiratet hat, so kann er, wenn er will, sie entlassen, und wenn er will, sie behalten;<sup class="footnote-marker">1</sup><i class="footnote"> Ihre Ehe ist, wenn auch nicht nach der Thora, so doch rabbinisch giltig, während die Ehe eines Schwachsinnigen oder Minderjährigen auch nach den Rabbinen ungiltig ist.</i> wie er sie durch Zeichen<sup class="footnote-marker">2</sup><i class="footnote"> <span dir="rtl">רמז</span>, <span dir="rtl">رمز</span>, hebr. mit Umstellung des zweiten und dritten Radikals <span dir="rtl">רזם</span> (Hiob 15, 12), mit den Augen winken, ein Zeichen geben.</i> heimführt, so entlässt er sie auch durch Zeichen.<sup class="footnote-marker">3</sup><i class="footnote"> Vgl. Git. V, 7.</i> Wenn ein Vollsinniger eine Vollsinnige heiratet und diese dann taubstumm wird,<sup class="footnote-marker">4</sup><i class="footnote"> Das Nithpaël bedeutet hier wie das hebr. Hiphil das Eintreten in einen Zustand und das Verharren in demselben, cf. Git. II, 6 <span dir="rtl">נשתטה, נסתמא, נשתפה, נתפתח, נתפקח</span>, ibid. VII, 1 <span dir="rtl">נשתתק</span>.</i> so kann er, wenn er will, sie entlassen,<sup class="footnote-marker">5</sup><i class="footnote"> Obgleich die Ehe auch nach der Thora rechtsgiltig ist, da beide Gatten bei der Eheschliessung vollsinnig waren, so kann er doch die Ehe nach Belieben trennen, da die Scheidung auch gegen den Willen der Frau erfolgen kann.</i> und wenn er will, sie behalten; wird sie schwachsinnig, so darf er sie nicht entlassen.<sup class="footnote-marker">6</sup><i class="footnote"> Selbst wenn sie die Bedeutung eines Scheidebriefes versteht und ihn auch aufzubewahren weiss, sodass ihre Scheidung nach der Thora zulässig wäre, soll diese nach den Rabbinen dennoch unterbleiben, damit die Frau, die dann ohne jede Obhut bliebe, nicht der Unzucht verfalle. Hat er ihr jedoch den Scheidebrief erteilt, so darf sie eine neue Ehe eingehen.</i> Wird er aber taubstumm oder schwachsinnig, so kann er sie nie entlassen.<sup class="footnote-marker">7</sup><i class="footnote"> Der Scheidebrief eines Tauben oder Schwachsinnigen ist nach der Thora ungiltig und kann daher die rechtsgiltige Ehe nicht auflösen. Wenn er ihr nach erfolgter Erkrankung dennoch einen Scheidebrief erteilt und sie eine zweite Ehe eingegangen ist, so muss diese unter allen Umständen getrennt werden.</i> R. Jochanan, Sohn Nuri’s, sagte: warum soll eine Frau, die taubstumm geworden, entlassen werden können, der Mann aber, der taubstumm geworden, nicht entlassen können?<sup class="footnote-marker">8</sup><i class="footnote"> Er ist vielmehr der Ansicht, dass auch die taubstumm gewordene Frau nicht durch Scheidebrief entlassen werden kann.</i> Da sagte man zu ihm: der Mann, der entlässt, ist nicht zu vergleichen mit der Frau, die entlassen wird; denn die Frau kann sowohl mit ihrer Einwilligung als auch gegen ihre Einwilligung entlassen werden, der Mann aber kann nur mit seinem [freien] Willen entlassen.
+Es<sup class="footnote-marker">9</sup><i class="footnote"> Vgl. Gittin V, 5, Edujot VII, 9.</i> bezeugte R. Jochanan,<sup class="footnote-marker">10</sup><i class="footnote"> In Edujot Nechunja.</i> Sohn Gudgeda’s, dass eine Taubstumme, die ihr Vater verheiratet hatte,<sup class="footnote-marker">11</sup><i class="footnote"> Während sie noch minderjährig, d. h. noch nicht 12½ Jahre alt war, vgl. Kid. IV, 4.</i> durch einen Scheidebrief entlassen werden kann.<sup class="footnote-marker">12</sup><i class="footnote"> Obgleich die Ehe nach der Thora (Deut. 22, 16) giltig war, kann sie dennoch durch Scheidebrief gelöst werden, weil nach der Thora eine Scheidung auch gegen den Willen der Frau erfolgen kann; sie muss also den Scheidebrief annehmen, auch nachdem sie grossjährig geworden.</i> Da sagte man<sup class="footnote-marker">13</sup><i class="footnote"> Die Weisen, die in der vorigen Mischna die Gegner des R. Jochanan waren.</i> zu ihm:<sup class="footnote-marker">14</sup><i class="footnote"> R. Jochanan, Sohn Nuri’s.</i> auch mit dieser<sup class="footnote-marker">15</sup><i class="footnote"> Der Vollsinnigen, die nach der Eheschliessung taubstumm geworden ist.</i> ist dies der Fall.<sup class="footnote-marker">16</sup><i class="footnote"> Aus dem Ausspruch des R. Jochanan b. Gudgeda folgt, dass auch eine nach der Thora giltige Ehe gegen den Willen der Frau durch Scheidebrief aufgelöst werden kann.</i>
+Wenn zwei taubstumme Brüder mit zwei taubstummen Schwestern oder mit zwei vollsinnigen Schwestern verheiratet sind, oder mit zwei Schwestern, von denen die eine taubstumm, die andre vollsinnig ist, oder wenn zwei taubstumme Schwestern mit zwei vollsinnigen Brüdern oder mit zwei taubstummen Brüdern verheiratet sind,<sup class="footnote-marker">17</sup><i class="footnote"> Dieser Fall ist mit dem ersten Falle dieser Mischna identisch; er ist nur deshalb nochmals aufgezählt, damit die beiden Sätze <span dir="rtl">שני אחים</span> und <span dir="rtl">שתי אחיות</span> mit einander vollständig correspondieren.</i> oder mit zwei Brüdern, von denen der eine taubstumm, der andre vollsinnig ist, so sind sie frei von der Chaliza oder der Leviratsehe.<sup class="footnote-marker">18</sup><i class="footnote"> Sowohl die Giltigkeit der Ehe als auch die Pflicht der Leviratsehe ist hier nur rabbinisch; die Witwe seines Bruders gilt daher für den Levir als die „Schwester seiner Frau“ und er darf sie darum nicht heiraten.</i> Wenn sie (die Frauen) aber nicht mit einander verwandt sind, so müssen jene sie heiraten;<sup class="footnote-marker">19</sup><i class="footnote"> Wenn er oder sie taubstumm ist, darf die Chaliza nicht stattfinden, s. Jeb. XII, 4.</i> wenn sie sie dann entlassen wollen, so können sie sie entlassen.<sup class="footnote-marker">20</sup><i class="footnote"> Durch den Scheidebrief, der auch durch Zeichen erfolgt, s. Git. V, 7. Die Leviratsehe-Pflicht trat für den Levir auch nur infolge einer Ehe ein, die sein Bruder durch Zeichen geschlossen hatte.</i>
+Wenn zwei Brüder, von denen der eine taubstumm, der andere vollsinnig ist, zwei vollsinnige Schwestern geheiratet haben und der Taubstumme, der Gatte der Vollsinnigen, stirbt, was hat dann der Vollsinnige, der Gatte der Vollsinnigen, zu tun? [Nichts,] jene ist frei<sup class="footnote-marker">21</sup><i class="footnote"> Von der Leviratsehe oder der Chaliza.</i> als Schwester seiner Frau. Wenn aber der Vollsinnige, der Gatte der Vollsinnigen, stirbt, was hat dann der Taubstumme, der Gatte der Vollsinnigen, zu tun? Er muss seine Frau durch Scheidebrief entlassen,<sup class="footnote-marker">22</sup><i class="footnote"> Denn die Ehe seines Bruders war nach der Thora giltig, es tritt daher für ihn auch die Pflicht der Leviratsehe nach der Thora ein; seine eigene Frau darf er also nicht behalten, da sie die Schwester derjenigen ist, mit der ihn die Pflicht der Leviratsehe noch verbindet (<span dir="rtl">אחות זקוקתו</span>). Diese Pflicht aber ist nicht etwa durch die Ehe mit seiner Frau aufgehoben, da diese Ehe nur rabbinisch giltig ist.</i> und die Frau seines Bruders ist ihm immer [zur Ehe] verboten.<sup class="footnote-marker">23</sup><i class="footnote"> Er kann ihr als Taubstummer nicht die Chaliza erteilen und darf sie auch nicht heiraten, da sie die Schwester seiner Frau ist.</i>
+Wenn zwei vollsinnige Brüder mit zwei Schwestern verheiratet sind, von denen die eine taubstumm, die andre vollsinnig ist, und der Vollsinnige, der Gatte der Taubstummen, stirbt, was hat dann der Vollsinnige, der Gatte der Vollsinnigen, zu tun? [Nichts,] jene ist frei<sup class="footnote-marker">21</sup><i class="footnote"> Von der Leviratsehe oder der Chaliza.</i> als Schwester seiner Frau. Wenn der Vollsinnige, der Gatte der Vollsinnigen, stirbt, was hat dann der Vollsinnige, der Gatte der Taubstummen zu tun? Er<sup class="footnote-marker">23a</sup><i class="footnote"> Vgl. Jeb. IV, 9 Ende.</i> muss seine Frau durch Scheidebrief und die Frau seines Bruders durch [Erteilung der] Chaliza entlassen.
+Wenn zwei Brüder, von denen der eine taubstumm, der andre vollsinnig ist, mit zwei Schwestern verheiratet sind, von denen die eine taubstumm, die andre vollsinnig ist, und der Taubstumme, der Gatte der Taubstummen, stirbt, was hat dann der Vollsinnige, der Gatte der Vollsinnigen, zu tun? [Nichts,] jene ist frei<sup class="footnote-marker">21</sup><i class="footnote"> Von der Leviratsehe oder der Chaliza.</i> als Schwester seiner Frau. Wenn aber der Vollsinnige, der Gatte der Vollsinnigen, stirbt, was hat dann der Taubstumme, der Gatte der Taubstummen, zu tun? Er muss seine Frau durch Scheidebrief entlassen,<sup class="footnote-marker">24</sup><i class="footnote"> Eigentlich sollte der Taubstumme in diesem Falle seine Frau behalten dürfen, da er für seine Handlungen ebensowenig verantwortlich ist, wie der Minderjährige; von diesem aber gilt der Satz: <span dir="rtl">קטן אוכל נבלות אין בית דין מצווין להפרישו</span>, das Gericht ist nicht verpflichtet, einen Minderjährigen von dem Übertreten eines Verbotes (z. B. vom Genusse verbotener Speisen) zurückzuhalten. Der Taubstumme muss jedoch seine Frau entlassen, weil sonst zu befürchten wäre, dass man seine nur rabbinisch giltige Ehe für so rechtskräftig halten könnte, dass für ihn die Pflicht der Leviratsehe gegenüber seiner Schwägerin als der Schwester seiner Frau gar nicht eintritt; die Jebama könnte dann vielleicht eine neue Ehe eingehen, ohne dass tatsächlich das Band der Leviratsehe-Pflicht, das sie mit dem Levir verbindet, gelöst ist.</i> und die Frau seines Bruders ist ihm immer [zur Ehe] verboten.<sup class="footnote-marker">25</sup><i class="footnote"> Er darf sie nicht heiraten, da sie die Schwester seiner Frau ist, deren Ehe wenigstens nach den Rabbinen giltig war.</i>
+Wenn zwei Brüder, von denen der eine taubstumm, der andre vollsinnig ist, mit zwei vollsinnigen Frauen verheiratet sind, die nicht mit einander verwandt sind, und der Taubstumme, der Gatte der Vollsinnigen, stirbt, was hat dann der Vollsinnige, der Gatte der Vollsinnigen, zu tun? Er muss entweder die Chaliza erteilen oder die Leviratsehe vollziehen. Wenn aber der Vollsinnige, der Gatte der Vollsinnigen, stirbt, was hat dann der Taubstumme, der Gatte der Vollsinnigen, zu tun? Er muss sie heiraten und darf sie niemals entlassen.<sup class="footnote-marker">26</sup><i class="footnote"> Der Taubstumme ist hier nach der Thora zur Leviratsehe verpflichtet, da die Ehe seines Bruders auch nach der Thora giltig war; der Scheidebrief, den der Taubstumme erteilen würde, hätte aber nur rabbinische Giltigkeit und könnte jenes Band der Leviratsehe-Pflicht nicht auflösen.</i>
+Wenn zwei vollsinnige Brüder mit zwei Frauen verheiratet sind, die nicht miteinander verwandt sind und von denen die eine vollsinnig, die andre taubstumm ist, und der Vollsinnige, der Gatte der Taubstummen, stirbt, was hat dann der Vollsinnige, der Gatte der Vollsinnigen, zu tun? Er muss jene heiraten und kann sie dann, wenn er will, entlassen.<sup class="footnote-marker">20</sup><i class="footnote"> Durch den Scheidebrief, der auch durch Zeichen erfolgt, s. Git. V, 7. Die Leviratsehe-Pflicht trat für den Levir auch nur infolge einer Ehe ein, die sein Bruder durch Zeichen geschlossen hatte.</i> Wenn aber der Vollsinnige, der Gatte der Vollsinnigen, stirbt, was hat dann der Vollsinnige, der Gatte der Taubstummen, zu tun? Er muss entweder die Chaliza erteilen oder die Leviratsehe vollziehen.
+Wenn zwei Brüder, von denen der eine taubstumm, der andre vollsinnig ist, mit zwei Frauen verheiratet sind, die nicht mit einander verwandt sind und von denen die eine taubstumm, die andre vollsinnig ist, und der Taubstumme, der Gatte der Taubstummen, stirbt, was hat dann der Vollsinnige, der Gatte der Vollsinnigen, zu tun? Er muss jene heiraten und kann sie dann, wenn er will, entlassen.<sup class="footnote-marker">20</sup><i class="footnote"> Durch den Scheidebrief, der auch durch Zeichen erfolgt, s. Git. V, 7. Die Leviratsehe-Pflicht trat für den Levir auch nur infolge einer Ehe ein, die sein Bruder durch Zeichen geschlossen hatte.</i> Wenn aber der Vollsinnige, der Gatte der Vollsinnigen, stirbt, was hat dann der Taubstumme, der Gatte der Taubstummen, zu tun? Er muss jene heiraten und darf sie niemals entlassen.<sup class="footnote-marker">26</sup><i class="footnote"> Der Taubstumme ist hier nach der Thora zur Leviratsehe verpflichtet, da die Ehe seines Bruders auch nach der Thora giltig war; der Scheidebrief, den der Taubstumme erteilen würde, hätte aber nur rabbinische Giltigkeit und könnte jenes Band der Leviratsehe-Pflicht nicht auflösen.</i>
+
+Chapter 15
+
+Wenn eine Frau mit ihrem Gatten nach einem fernen Laude<sup class="footnote-marker">1</sup><i class="footnote"> S. Jeb. II, Note 69.</i> gegangen ist, so darf sie, wenn<sup class="footnote-marker">2</sup><i class="footnote"> Wie in der Regel anzunehmen ist.</i> Frieden zwischen ihm und ihr<sup class="footnote-marker">3</sup><i class="footnote"> Sodass nicht zu befürchten ist, dass sie ihre Aussage nur aus Abneigung macht oder in der Absicht, ihres Gatten entledigt zu werden.</i> und auch Frieden in der Welt<sup class="footnote-marker">4</sup><i class="footnote"> Sodass nicht zu befürchten ist, dass sie ihren Mann für tot hielt, weil er zu einer bestimmten Zeit nicht zurückkehrte oder weil sie ihn im Kriege verwundet zu Boden fallen sah.</i> herrscht und sie zurückkommt und sagt: „mein Gatte ist gestorben“, sich wieder verheiraten;<sup class="footnote-marker">5</sup><i class="footnote"> Die Frau ist beglaubt, weil man voraussetzt, dass sie wegen der eventuellen Folgen sich gewissenhaft versichern wird, ob in der Tat ihr Mann gestorben und sie sich wieder verheiraten darf; vgl. Jeb. X, Note 4.</i> [wenn sie sagt:] „mein Gatte ist gestorben,“<sup class="footnote-marker">6</sup><i class="footnote"> Ohne Nachkommen zu hinterlassen.</i> so darf sie den Levir heiraten. Wenn jedoch Frieden zwischen ihm und ihr, aber Krieg in der Welt herrscht, oder wenn Zwist zwischen ihm und ihr,<sup class="footnote-marker">7</sup><i class="footnote"> Wenn sie z. B. in seiner Gegenwart erklärt, er habe ihr vor zwei Zeugen den Scheidebrief gegeben, diese aber ihre Aussage Lügen strafen; Jeb. 116a. Das Wort <span dir="rtl">קטטה</span> = Zwiespalt, Streit, von dem bibl. <span dir="rtl">קוט</span> oder <span dir="rtl">קטט</span> = <span dir="rtl">قَطَّ</span> spalten, schneiden; cf. <span dir="rtl">מחלקת</span> = Streit, von <span dir="rtl">חלק</span> = teil en.</i> aber Frieden in der Welt herrscht und sie zurückkommt und sagt: „mein Gatte ist gestorben,“ so ist sie nicht beglaubt, R. Jehuda sagt: sie ist niemals beglaubt, es sei denn, dass sie weinend und mit zerrissenen Kleidern zurückkehrt. Da sagten sie (die Weisen) zu ihm: in jedem Falle darf sie wieder heiraten.<sup class="footnote-marker">8</sup><i class="footnote"> Denn sonst ist zu fürchten, dass ein kluge Frau ihre Aussage durch jene Zeichen zu bekräftigen suchen wird, um dadurch Glauben zu finden, der Einfältigen aber, die sich auf diese List nicht versteht, würde man keinen Glauben schenken. Die Halacha entscheidet auch nach der Ansicht der Weisen.</i>
+Bet-Hillel<sup class="footnote-marker">9</sup><i class="footnote"> Vgl. Edujot I, 12.</i> sagt: wir haben dieses<sup class="footnote-marker">10</sup><i class="footnote"> Dass nämlich die Aussage der Frau für glaubhaft gehalten wird.</i> nur für den Fall gehört, dass sie von der Ernte<sup class="footnote-marker">11</sup><i class="footnote"> Während der Ernte geschieht es häufig, dass Menschen durch Hitze oder durch giftige Schlangen getötet werden.</i> kommt und zwar in demselben Lande<sup class="footnote-marker">12</sup><i class="footnote"> Wo das Gericht ihre Aussage leicht prüfen kann.</i> und wie die Begebenheit sich wirklich einmal zugetragen hat.<sup class="footnote-marker">13</sup><i class="footnote"> Es kam einst eine Frau von der Ernte vor Gericht und erzählte, dass ihr Mann bei der Arbeit durch einen Schlangenbiss getötet sei. Das Gericht untersuchte diesen Fall und fand die Aussage der Frau bestätigt. Darauf wurde die Bestimmung getroffen, dass nur in einem solchen Falle die Frau, die da erklärt, ihr Mann sei gestorben, beglaubt ist (Jeb. 116 b).</i> Darauf sagte Bet-Schammai zu ihnen: es ist gleich, ob sie von der Ernte oder vom Oliven-Sammeln oder von der Weinlese oder auch von einem andren Lande kommt; die Weisen haben nur darum von der „Ernte“ gesprochen, weil sich der Fall in Wirklichkeit so zugetragen hat.<sup class="footnote-marker">14</sup><i class="footnote"> In diesem Sinne wird das <span dir="rtl">בהווה</span> auch in Erub. I, 10 gebraucht; s. jedoch Tos. chad. z. St.</i> Da entschied Bet-Hillel wieder<sup class="footnote-marker">14a</sup><i class="footnote"> Eigentlich: sie kehrten zurück sc. von ihrer früheren Ansicht, sie widerriefen.</i> wie Bet-Schammai.
+Bet-Schammai<sup class="footnote-marker">9</sup><i class="footnote"> Vgl. Edujot I, 12.</i> sagt: sie<sup class="footnote-marker">15</sup><i class="footnote"> Die Frau, die vor Gericht erklärt, ihr Mann sei gestorben.</i> darf wieder heiraten und erhält ihre Ketuba.<sup class="footnote-marker">16</sup><i class="footnote"> S. Jeb. IV, Note 18.</i> Bet-Hillel aber sagt: sie darf wieder heiraten, erhält aber ihre Ketuba nicht. Darauf sagte Bet-Schammai zu ihnen: bei dem wichtigen Eheverbot habt Ihr erleichtert,<sup class="footnote-marker">17</sup><i class="footnote"> Denn wenn ihr Mann noch lebte, wäre es ihr bei Todesstrafe verboten, sich zu verheiraten.</i> werdet Ihr da nicht bei der minder wichtigen Geldsache [gewiss] erleichtern? Da sagte Bet-Hillel zu ihnen: wir finden, dass die Brüder<sup class="footnote-marker">18</sup><i class="footnote"> Die Kinder des angeblich verstorbenen Mannes.</i> auf ihre<sup class="footnote-marker">19</sup><i class="footnote"> Der Frau.</i> Aussage die Erbschaft nicht antreten.<sup class="footnote-marker">20</sup><i class="footnote"> Denn eine Entscheidung darf nur auf die Aussage zweier Zeugen getroffen werden, Deut. 19, 15. Nur zu heiraten ist der Frau auf die Aussage auch eines Zeugen erlaubt, s. Jeb. II, Note 72.</i> Darauf sagte Bet-Schammai zu ihnen: können wir es nicht aus dem Scheine<sup class="footnote-marker">21</sup><i class="footnote"> Aus dem Wortlaut, wie er für die Ketuba angeordnet ist.</i> ihrer Ketuba ableiten? Er (der Gatte) verschreibt ihr doch: „wenn Du einen Andren heiratest, so erhältst Du, was Dir verschrieben ist.“ Da entschied Bet-Hillel wieder wie Bet-Schammai.
+Alle sind beglaubt für sie Zeugnis abzulegen,<sup class="footnote-marker">22</sup><i class="footnote"> Dass nämlich ihr Mann gestorben sei.</i> ausser<sup class="footnote-marker">23</sup><i class="footnote"> Bei den folgenden fünf Frauen ist zu befürchten, dass sie gegen jene feindselig gesinnt sind und sie zu schädigen suchen, weil hier auch ihre eigenen Interessen berührt werden.</i> ihrer Schwiegermutter,<sup class="footnote-marker">24</sup><i class="footnote"> Sie missgönnt vielleicht ihrer Schwiegertochter den Genuss des Vermögens, das sie selbst mühselig erworben.</i> der Tochter ihrer Schwiegermutter,<sup class="footnote-marker">25</sup><i class="footnote"> Sie will vielleicht durch ihre Aussage verhüten, dass die Frau das Vermögen der Mutter erbt, während sie selbst leer ausgeht. Die gleiche Befürchtung ist zu hegen, wenn die Tochter ihres Schwiegervaters als Zeuge auftritt.</i> ihrer Nebenfrau,<sup class="footnote-marker">26</sup><i class="footnote"> Bei ihr ist aus naheliegenden Gründen eine feindselige Gesinnung zu vermuten.</i> ihrer Schwägerin<sup class="footnote-marker">27</sup><i class="footnote"> D. i. die Frau ihres Schwagers. Sie erklärt vielleicht darum, ihr Schwager sei gestorben, weil sie befürchtet, dieser könnte, falls ihr eigener Gatte stirbt, an ihr die Leviratsehe vollziehen, sodass sie die Nebenfrau der andren werden würde.</i> und der Tochter ihres Gatten.<sup class="footnote-marker">28</sup><i class="footnote"> Sie missgönnt vielleicht ihrer Stiefmutter den Genuss des Vermögens, das ihre eigene Mutter erworben.</i> Warum ist es anders bei [der Aussage über einen] Scheidebrief als bei [der über einen] Todesfall?<sup class="footnote-marker">29</sup><i class="footnote"> Warum sind die genannten fünf Frauen [nach Git. II, 7] beglaubt, wenn sie den Scheidebrief dieser Frau vorlegen und erklären, er sei in ihrer Gegenwart geschrieben und unterfertigt, während sie nicht beglaubt sind, wenn sie erklären, ihr Mann sei gestorben?</i> Weil [dort] die geschriebene Urkunde beweisend ist.<sup class="footnote-marker">30</sup><i class="footnote"> Wir verlassen uns im Wesentlichen auf den Scheidebrief selbst.</i> Wenn ein Zeuge sagt: „er (der Gatte) ist gestorben,“ sie sich daraufhin verheiratet<sup class="footnote-marker">31</sup><i class="footnote"> Oder das Gericht ihr erlaubt sich zu verheiraten.</i> und dann ein Andrer kommt und sagt: „er ist nicht gestorben,” so braucht sie die Ehe nicht zu trennen.<sup class="footnote-marker">32</sup><i class="footnote"> <span dir="rtl">יצא</span> entlassen werden, Intrans. statt des Passivum, in der Mischna sehr häufig, vgl. <span dir="rtl">יצא</span> Pes. IX, 9; <span dir="rtl">בא</span> Pes. IX, 4; <span dir="rtl">הלך</span> Meïla III, 2; <span dir="rtl">ירד עלה</span> Seb. IX, 4. Die Aussage des ersten Zeugen ist, da dieser allein ausreichend ist, ebenso beglaubt, als ob zwei Zeugen sie gemacht hätten, sodass die spätere Aussage des einzelnen Zeugen nicht berücksichtigt wird. Sie soll jedoch, wenn das Gericht auf diese Aussage des Zeugen ihr zu heiraten erlaubt hat und dann ein Zeuge erklärt, ihr Mann sei noch am Leben, eine zweite Ehe nicht eingehen, bis die Sache aufgeklärt ist, Eb. haëser, Cap. 17 § 37, Note.</i> Wenn ein Zeuge sagt: „er ist gestorben,“ und zwei sagen: „er ist nicht gestorben,“ so muss sie, selbst wenn sie sich schon wieder verheiratet hat, die Ehe trennen.<sup class="footnote-marker">33</sup><i class="footnote"> Wenn der erste sowie die beiden andren Zeugen untauglich waren. Da nämlich in unsrem Falle ein Zeuge schon beglaubt ist, während im Allgemeinen zwei Zeugen zu einem giltigen Zeugnis erforderlich sind (Deut. 19, 15), so ist hier der Begriff „Zeuge“ überhaupt nicht entscheidend, man richtet sich vielmehr nur nach der Zahl der aussagenden Personen, und da die Mehrheit erklärte, der Mann sei noch am Leben, so muss die zweite Ehe getrennt werden; desgleichen wenn der erste ebenso als Zeuge tauglich war, wie die beiden Andren. Wenn jedoch der erste als Zeuge tauglich war, die beiden Andren aber nicht, so braucht, wenn der Frau vor der Aussage der letzten Zeugen die Erlaubnis zu einer zweiten Eheschliessung erteilt war, diese zweite Ehe nicht getrennt zu werden. So Maimon. Hil. Geruschin XII, 20 nach der Erklärung des R. Joseph Karo. Nach Nachmanides u. A. (ibid.) muss auch im letzten Falle die Ehe getrennt werden. Nur wenn ein Zeuge aussagt, ihr Mann sei gestorben, sie selbst auch erklärt, sie wisse bestimmt (Raschi) oder sei fest überzeugt (R. Nissim), dass ihr Mann gestorben sei und sie diesen Zeugen heiratet, darauf aber zwei Personen, die als Zeugen untauglich sind, aussagen, ihr Mann sei noch am Leben, dann braucht die Ehe nicht getrennt zu werden. Vgl. Ketub. 22b.</i> Wenn Zwei<sup class="footnote-marker">34</sup><i class="footnote"> Die als Zeugen untauglich sind.</i> sagen: „er ist gestorben,“ und Einer sagt: „er ist nicht gestorben,“ so darf sie, selbst wenn sie noch nicht wieder verheiratet ist,<sup class="footnote-marker">35</sup><i class="footnote"> Oder selbst wenn man ihr noch nicht erlaubt hat sich wieder zu verheiraten (R. Ascher).</i> wieder heiraten.<sup class="footnote-marker">36</sup><i class="footnote"> Da bei Personen, die als Zeugen untauglich sind, in jedem Falle die Stimmenmehrheit entscheidet; vgl. Note 33.</i>
+Wenn eine Frau<sup class="footnote-marker">37</sup><i class="footnote"> Die von einem fernen Lande heimkehrt.</i> sagt: „er (mein Gatte) ist gestorben,“ und die andre<sup class="footnote-marker">38</sup><i class="footnote"> D. h. die andre Frau desselben Gatten.</i> sagt: „er ist nicht gestorben,“ so darf diejenige, die gesagt hat: „er ist gestorben“, wieder heiraten und erhält ihre Ketuba,<sup class="footnote-marker">39</sup><i class="footnote"> S. oben Mischna 1 und 3.</i> diejenige aber, die gesagt hat: „er ist nicht gestorben,“ darf nicht wieder heiraten und erhält ihre Ketuba nicht.<sup class="footnote-marker">40</sup><i class="footnote"> Dass die Frau, die ihren Mann nicht für tot erklärt, auch nicht wieder heiraten darf, ist selbstverständlich. Die Mischna spricht hier daher von dem Falle, dass diese Frau nachher ihre erste Aussage zurücknimmt, indem sie erklärt, sie habe diese Aussage nur gemacht, um ihre Nebenfrau zu kränken und ihr eine neue Eheschliessung zu verbieten, in Wahrheit aber sei ihr Mann nicht gestorben; sie darf nun dennoch keine neue Ehe eingehen, denn die Aussage ihrer Nebenfrau, dass ihr Mann gestorben sei, ist für sie (nach der vorigen Mischna) nicht massgebend (Jeb. 118a).</i> Wenn eine sagt: „er ist gestorben,“ und die andre sagt: „er ist erschlagen,“ so sagt R. Meir: da sie einander widersprechen, dürfen sie beide nicht wieder heiraten;<sup class="footnote-marker">41</sup><i class="footnote"> Nach dem Talmud (ibid.) gilt dieser Ausspruch des R. Meir auch für den ersten Fall dieser Mischna; er ist nur deshalb im zweiten Falle angeführt, um den Anschein zu vermeiden, als stimmte R. Meir hierin mit R. Jehuda und R. Simon überein.</i> R. Jehuda und R. Simon aber sagen: da sie beide darin übereinstimmen, dass er nicht mehr am Leben ist, so dürfen sie wieder heiraten.<sup class="footnote-marker">42</sup><i class="footnote"> So entscheidet auch die Halacha.</i> Wenn ein Zeuge sagt: er ist gestorben“, und ein andrer Zeuge sagt: „er ist nicht gestorben,“ [oder] wenn eine Frau sagt: „er ist gestorben,“ und eine andre Frau<sup class="footnote-marker">43</sup><i class="footnote"> Die beide zugleich vor Gericht erscheinen.</i> sagt; „er ist nicht gestorben“, so darf sie nicht wieder heiraten.<sup class="footnote-marker">44</sup><i class="footnote"> Weil der Tod des Mannes zweifelhaft ist. Hat sie sich dennoch wieder verheiratet, so muss die zweite Ehe getrennt werden.</i>
+Wenn eine Frau mit ihrem Gatten nach einem fernen Lande gegangen ist und dann zurückkehrt und sagt: „mein Gatte ist gestorben,“ so darf sie wieder heiraten und erhält ihre Ketuba,<sup class="footnote-marker">45</sup><i class="footnote"> S. oben Mischna 3.</i> ihrer Nebenfrau aber ist es verboten.<sup class="footnote-marker">46</sup><i class="footnote"> Weil nach Mischna 4 das Zeugnis der andren Frau für sie ungiltig ist.</i> War sie<sup class="footnote-marker">47</sup><i class="footnote"> Diese Nebenfrau.</i> die Tochter eines Israeliten<sup class="footnote-marker">47a</sup><i class="footnote"> D. i. eines Nichtpriesters.</i> und mit einem Priester verheiratet, so darf sie Hebe geniessen;<sup class="footnote-marker">48</sup><i class="footnote"> Da die andre Frau nicht beglaubt ist, ihr durch ihre Aussage das Eingehen einer neuen Ehe zu gestatten, so kann sie ihr auch den Genuss der Hebe nicht verbieten; die Nebenfrau darf vielmehr Hebe weiter geniessen, in der Annahme, dass ihr Mann noch lebt.</i> dies sind die Worte des R. Tarphon.<sup class="footnote-marker">49</sup><i class="footnote"> So entscheidet auch die Halacha.</i> R Akiba aber sagt: dies ist nicht der rechte Weg, sie vor einer Sünde zu bewahren; es muss ihr vielmehr verboten sein, zu heiraten und Hebe zu geniessen.
+Wenn sie sagt: „mein Gatte ist [zuerst] gestorben, und nachher ist mein Schwiegervater gestorben,“ so darf sie wieder heiraten und erhält ihre Ketuba, ihrer Schwiegermutter aber ist es verboten.<sup class="footnote-marker">50</sup><i class="footnote"> Denn das Zeugnis der Schwiegertochter ist für die Schwiegermutter so wenig giltig als (nach Mischna 4) das Zeugnis dieser für jene.</i> War sie die Tochter eines Israeliten und mit einem Priester verheiratet, so darf sie Hebe geniessen; dies sind die Worte des R. Tarfon.<sup class="footnote-marker">49</sup><i class="footnote"> So entscheidet auch die Halacha.</i> R. Akiba aber sagt: dies ist nicht der rechte Weg, sie vor einer Sünde zu bewahren; es muss ihr vielmehr verboten sein, wieder zu heiraten und Hebe zu geniessen. Wenn Jemand sich eine von fünf<sup class="footnote-marker">51</sup><i class="footnote"> Vgl. Jeb. XI, Note 12 a.</i> Frauen angetraut und dann nicht mehr weiss, welche er sich angetraut, jede aber behauptet: „mich hat er sich angetraut“: so erteilt er<sup class="footnote-marker">52</sup><i class="footnote"> Wenn er nicht — was nach dem Talmud zulässig ist — alle fünf behalten will.</i> jeder Einzelnen einen Scheidebrief, legt den Betrag der Ketuba<sup class="footnote-marker">53</sup><i class="footnote"> Die er für die eine Frau ausgestellt und die dann verloren gegangen ist. So ist diese Mischna nach denjenigen zu erklären, die der Ansicht sind, dass die angetraute, aber noch nicht heimgeführte Frau nur dann Anspruch auf die Auszahlung der Ketuba hat, wenn ihr diese in Wirklichkeit ausgestellt oder doch ausdrücklich zugesichert ist, <span dir="rtl"> ארוסה אין לה כתובה</span>; vgl. Maim. Hil. Ischut IX, 21. Die Mischna kann dann auch von dem Falle handeln, dass der Mann die Ketuba auf den Namen einer Frau ausgestellt, aber diesen Namen nicht genannt hat, oder aber dass wohl ein Name genannt war, die fünf Frauen aber zufällig den gleichen Namen trugen. Nach einigen Dezisoren aber (Nachmanides, R. Ascher, auch Tos. B. mezia 17 b s. v. <span dir="rtl">מן הארוסין</span>) hat die angetraute Frau unter allen Umständen Anspruch auf Auszahlung der Ketuba; nach diesen braucht in unsrem Falle eine Ketuba gar nicht ausgestellt zu sein, vgl. Eb. haëser, Cap. 55 § 6.</i> für sie<sup class="footnote-marker">54</sup><i class="footnote"> Eigentlich: unter sie, in ihre Mitte. In Wirklichkeit deponiert er den Betrag der Ketuba bei Gericht, bis erwiesen ist, welche von den fünf Frauen die Angetraute war.</i> nieder und entfernt sich;<sup class="footnote-marker">55</sup><i class="footnote"> D. h. er hat in dieser Angelegenheit weiter nichts zu tun.</i> dies sind die Worte des R. Tarphon. R. Akiba aber sagt: dies ist nicht der rechte Weg, ihn vor einer Sünde zu bewahren; er muss vielmehr jeder Einzelnen einen Scheidebrief und die Ketuba geben.<sup class="footnote-marker">56</sup><i class="footnote"> Nach Jeb. 118b gilt dieser Ausspruch des R. Akiba nur für den Fall, dass der Mann die Frau durch Beiwohnung sich angeeignet hat; zur Strafe dafür, dass er diese Form der Aneignung gewählt hat, welche die Rabbinen für unzulässig erklärten (s. Jeb. 52 a), soll er jeder Einzelnen die Ketuba auszahlen. In jedem andren Falle aber schliesst sich R. Akiba der Ansicht des R. Tarphon an.</i> Wenn Jemand einem von Fünfen etwas geraubt hat und nicht mehr weiss, wem von ihnen er es geraubt hat, jeder Einzelne aber behauptet: „mich hat er beraubt“: so legt er den Raub für sie nieder und entfernt sich; dies sind die Worte des R. Tarphon. R. Akiba aber sagt: dies ist nicht der rechte Weg, ihn vor einer Sünde zu bewahren; er muss vielmehr jedem Einzelnen<sup class="footnote-marker">57</sup><i class="footnote"> Der beschwört, dass er der Beraubte ist.</i> den Raub ersetzen.<sup class="footnote-marker">58</sup><i class="footnote"> In den beiden letzten Fällen dieser Mischna entscheidet die Halacha nach der Ansicht des R. Akiba.</i>
+Wenn eine Frau mit ihrem Gatten und ihrem Sohne nach einem fernen Lande gegangen ist<sup class="footnote-marker">58a</sup><i class="footnote"> In einigen Mischnaausgaben sowie im Talmud ist die Lesart: <span dir="rtl">למדינת הים ובנה עמהם האשה שהלכה היא ובעלה</span></i> und dann zurückkommt, und sagt: „mein Mann ist [zuerst] gestorben, und nachher ist mein Sohn gestorben“: so ist sie beglaubt.<sup class="footnote-marker">59</sup><i class="footnote"> Denn dadurch, dass man sie mit einem Sohne fortziehen sah, konnte man annehmen, dass sie später den Levir nicht zu heiraten braucht, sondern eine beliebige Ehe eingehen darf; diese Annahme wird nun durch ihre Aussage, dass ihr Mann mit Hinterlassung eines Sohnes gestorben sei, nicht erschüttert und darum als zu Recht bestehend festgehalten. — Eine solche Annahme wird <span dir="rtl">חזקה</span> genannt, d. h. die Präsumtion, die betreffs des Charakters oder des Zustandes einer Person oder einer Sache solange festgehalten wird, bis das Gegenteil erwiesen wird, oder Umstände eintreten, die jene Voraussetzung erschüttern.</i> [Sagt sie aber:] „mein Sohn ist [zuerst] gestorben, und nachher ist mein Mann gestorben“: so ist sie nicht beglaubt,<sup class="footnote-marker">60</sup><i class="footnote"> Denn durch ihre Aussage, wonach sie zur Leviratsehe gewillt und verpflichtet ist, erschüttert sie jene begründete Annahme.</i> man berücksichtigt jedoch ihre Worte,<sup class="footnote-marker">61</sup><i class="footnote"> Insofern, dass sie nicht ohne weiteres eine neue Ehe eingehen darf.</i> und sie muss die Chaliza vollziehen, darf aber den Levir nicht heiraten.
+[Sagt sie:] „ein Sohn ward mir im fernen Lande geschenkt“,<sup class="footnote-marker">62</sup><i class="footnote"> Zu diesem Ausdruck vergl. Jes. 9, 5.</i> und erklärt: „mein Sohn ist [zuerst] gestorben, und nachher ist mein Mann gestorben“: so ist sie beglaubt.<sup class="footnote-marker">63</sup><i class="footnote"> Denn als sie nur in Begleitung ihres Gatten fortzog, musste man annehmen, dass sie später den Levir werde heiraten dürfen, und diese Annahme wird durch ihre jetzige Aussage nicht erschüttert; sie darf und muss daher den Levir heiraten.</i> [Sagt sie aber:] „mein Mann ist [zuerst] gestorben, und nachher ist mein Sohn gestorben“: so ist sie nicht beglaubt,<sup class="footnote-marker">64</sup><i class="footnote"> Weil sie durch ihre jetzige Aussage, wonach sie zur Leviratsehe nicht verpflichtet sei, jene begründete Annahme erschüttert; sie darf daher nicht ohne weiteres eine neue Ehe eingehen. Dass im Allgemeinen die Frau wohl beglaubt ist, wenn sie den Tod ihres Mannes bezeugt, hat seinen Grund darin, dass sie diese Aussage nur nach gewissenhafter Prüfung machen wird, s. oben Note 5; wenn sie aber durch eine solche Aussage der Pflicht der Leviratsehe enthoben wird, so ist sie nicht ohne weiteres beglaubt, weil hier zu befürchten ist, dass sie diese Aussage nur gemacht, um den Levir, gegen den sie eine Abneigung hat, nicht heiraten zu müssen.</i> man berücksichtigt jedoch ihre Worte,<sup class="footnote-marker">65</sup><i class="footnote"> Insofern, dass sie den Levir nicht heiraten darf.</i> und sie muss die Chaliza vollziehen, darf aber den Levir nicht heiraten.<sup class="footnote-marker">66</sup><i class="footnote"> Die Mischna, die ihr hier die Vollziehung der Chaliza erlaubt, handelt nur von dem Falle, dass die Frau ohnedies, z. B. als Geschiedene oder Entweihte zur Priesterehe ungeeignet ist oder dass sie erklärt, sie wäre mit ihrem Gatten etwa in einer Höhle gewesen, als dieser starb, sodass kein Zeuge kommen könne, der ihre Aussage betreffs des Todes ihres Mannes bestätigt. Wenn dies aber nicht der Fall ist, so darf sie weder eine neue Ehe eingehen, noch den Levir heiraten, noch die Chaliza vollziehen, da zu fürchten ist, es könnten nach vollzogener Chaliza Zeugen kommen, die die Aussage der Frau bestätigen, sodass das Gericht dann genötigt wäre, öffentlich bekannt zu machen, dass die Chaliza ungiltig war, da sie gar nicht zu erfolgen brauchte, die Frau somit zur Priesterehe wohl geeignet ist (<span dir="rtl">כרוז לכהונה</span> Jeb. 119b); wenn sie dann wirklich einen Priester heiraten würde, so könnten diejenigen, die Zeugen des Chalizaaktes waren, aber von der Bekanntmachung des Gerichtes nichts erfuhren, leicht glauben, die Chaluza sei dem Priester zur Ehe erlaubt, was aber rabbinisch verboten ist, s. Jeb. II, Note 35.</i>
+[Sagt sie:] „ein Levir ward mir im fernen Lande geboren,“<sup class="footnote-marker">67</sup><i class="footnote"> Ihre Schwiegermutter habe also einen Sohn bekommen.</i> und erklärt: „mein Mann ist [zuerst] gestorben, und nachher ist mein Schwager gestorben“, [oder:] „mein Schwager [ist zuerst gestorben] und nachher mein Mann“: so ist sie beglaubt.<sup class="footnote-marker">68</sup><i class="footnote"> Da man ohne ihr Zeugnis nicht wusste, dass sie einen Schwager habe, also annahm, dass sie zur Leviratsehe nicht verpflichtet sei, und erst durch ihre Aussage erfuhr, dass diese Pflicht für sie eingetreten, sie also für jeden Andren zur Ehe verboten sei, so glaubt man ihr auch die weitere Aussage, dass dieser Schwager gestorben, sie also zur Leviratsehe nicht mehr verpflichtet sei und eine beliebige neue Ehe eingehen dürfe (<span dir="rtl">הפה שאסר הוא הפה שהתיר</span>).</i> Wenn sie mit ihrem Gatten und ihrem Schwager nach einem fernen Lande gegangen ist und dann sagt: „mein Mann ist [zuerst] gestorben, und nachher ist mein Schwager gestorben“, [oder:] mein „Schwager [ist gestorben] und nachher mein Mann“: so ist sie nicht beglaubt;<sup class="footnote-marker">69</sup><i class="footnote"> Vgl. oben Note 64.</i> denn wenn die Frau sagt: „mein Schwager ist gestorben“, so ist sie nicht beglaubt sich wieder zu verheiraten, desgleichen, [wenn sie sagt:] „mein Schwager ist gestorben“, [so ist sie] nicht [beglaubt] in sein Haus einzutreten, und wenn der Mann sagt: „mein Bruder ist gestorben“, so ist er nicht beglaubt dessen Frau zu heiraten, desgleichen [wenn er sagt:] „meine Frau ist gestorben“, [so ist er] nicht [beglaubt], deren Schwester zu heiraten.<sup class="footnote-marker">70</sup><i class="footnote"> In diesen Fällen ist zu befürchten, dass die genannten Personen diese Aussagen nur in der Absicht machen, die betreffenden Ehen schliessen zu können.</i>
+
+Chapter 16
+
+Wenn man einer Frau, deren Gatte mit ihrer Nebenfrau nach einem fernen Lande gegangen ist, berichtet: „Dein Mann ist gestorben“: so darf sie sich nicht wieder verheiraten<sup class="footnote-marker">1</sup><i class="footnote"> Mit einem Fremden, da ihr Mann beim Antritt der Reise keine Kinder hatte, also zu vermuten war, dass sie den Levir werde heiraten müssen. Man könnte zwar annehmen, dass die Nebenfrau, wie die grosse Mehrheit aller Frauen, inzwischen geboren habe, sodass jene wohl eine beliebige Ehe eingehen dürfte; hier ist jedoch zu berücksichtigen, dass zunächst die Annahme begründet war, diese Frau sei an den Levir gebunden und dürfe nicht eine beliebige Ehe eingehen, sodann dass die Nebenfrau vielleicht zu der Minderheit von Frauen gehörte, die nur eine Fehlgeburt hervorbringen oder überhaupt nicht gebären, sodass die Vermutung, dass sie zu jener grossen Mehrheit zu zählen sei, in diesem Falle stark erschüttert ist.</i> und auch den Levir nicht heiraten, bis sie erfahren hat, ob ihre Nebenfrau schwanger ist.<sup class="footnote-marker">2</sup><i class="footnote"> Wenn Zeugen aus dem fernen Lande kommen und erklären, dass die Nebenfrau nicht schwanger ist, so darf die Frau den Levir heiraten. Sobald aber jene ein lebensfähiges Kind geboren, ist diese dem Levir zur Ehe verboten und darf einen Fremden heiraten. Man könnte freilich der Frau den Rat erteilen, dass sie nach dem Tode ihres Mannes 9 Monate warten und dann dem Levir Chaliza erteilen solle, um eine beliebige Ehe eingehen zu dürfen, da ja ihre Nebenfrau, falls sie schwanger war, inzwischen geboren haben muss, falls aber nicht, die Chaliza bereits geschehen und das Band der Leviratshe-Pflicht somit aufgelöst ist. Es wäre dann jedoch zu befürchten, dass man vielleicht erst nach vollzogener Chaliza durch Zeugen erfährt, dass die Nebenfrau ein Kind geboren, sodass das Gericht öffentlich bekannt machen müsste, dass die Chaliza, weil überflüssig, als nicht geschehen zu betrachten und die Frau daher zur Priesterehe geeignet sei; diejenigen nun, die dem Chalizaacte beigewohnt, aber von der Bekanntmachung des Gerichtes nichts erfuhren, könnten dann, wenn sie einen Priester heiratet, leicht glauben, die Chaluza sei dem Priester zur Ehe erlaubt, vgl. Jeb. XV, Note 66. Wenn aber die Frau ohnedies z. B. als Geschiedene oder Entweihte einen Priester nicht heiraten darf, so ist in der Tat die Chaliza 9 Monate nach dem Tode des Mannes zulässig. — Die Worte <span dir="rtl">היא צרתה</span>, wobei das <span dir="rtl">היא</span> eigentlich überflüssig ist, wollen andeuten, dass man nur die Nebenfrau berücksichtigt, die mit dem Manne nach dem fernen Lande gegangen ist; sobald nun Zeugen aussagen, dass diese nicht schwanger ist, darf die andre Frau den Levir heiraten und braucht nicht zu befürchten, dass der Mann vielleicht noch eine dritte Frau geheiratet hat, die ihr event. die Ehe mit dem Levir verbieten könnte; Jeb. 119a und Raschi das. s. v. <span dir="rtl">לצרה אחריתי</span>. Nach Maim. Hil. Jib. III,14 wollen jene Worte besagen, dass die Nebenfrau, die den Mann begleitete, 3 Monate nach dessen Tode (s. Jeb. IV, 10) den Levir heiraten oder ihm die Chaliza erteilen darf und auf ihre Nebenfrau, d. i. die zurückgebliebene Gattin keine Rücksicht zu nehmen, d. h. nicht zu befürchten braucht, dass diese etwa beim Fortzuge des Mannes schwanger war.</i> Hat sie eine Schwiegermutter,<sup class="footnote-marker">3</sup><i class="footnote"> Im fernen Lande.</i> so braucht sie<sup class="footnote-marker">4</sup><i class="footnote"> Wenn ihr Mann gestorben, ohne Kinder und Brüder zu hinterlassen.</i> dies nicht zu berücksichtigen.<sup class="footnote-marker">5</sup><i class="footnote"> Sie braucht nicht zu befürchten, dass ihre Schwiegermutter vielleicht bei Lebzeiten ihres (der Schwiegertochter) Gatten einen Sohn geboren, an den als ihren Levir sie nun durch das Band der Leviratsehe-Pflicht gebunden wäre, denn hier waltet ein doppelter Zweifel ob (<span dir="rtl">ספק ספיקא</span>), ob sie nämlich eine Fehlgeburt oder ein lebensfähiges Kind zur Welt gebracht, und wenn das letztere der Fall, ob es ein Sohn gewesen.</i> Ging sie schwanger fort, so muss sie es berücksichtigen;<sup class="footnote-marker">6</sup><i class="footnote"> Sie muss befürchten, dass ihr ein Levir geboren wurde; denn durch den Umstand, dass die Schwiegermutter schwanger war, ist die Annahme, dass sie eine beliebige Ehe eingehen dürfe und an keinen Levir gebunden sei, erschüttert. Sie muss vielmehr das Ende der Schwangerschaft abwarten und dann, wenn sie einen Schwager bekommt, diesen heiraten, wenn nicht, darf sie einen Fremden heiraten; und so entscheidet auch die Halacha.</i> R. Josua sagt: sie braucht es nicht zu berücksichtigen.
+Wenn von zwei Schwägerinnen<sup class="footnote-marker">7</sup><i class="footnote"> Den Frauen zweier Brüder.</i> die eine behauptet: „mein Mann ist gestorben“, und auch die andre behauptet: „mein Mann ist gestorben“: so darf keine von Beiden wegen des Gatten der andren sich wieder verheiraten.<sup class="footnote-marker">8</sup><i class="footnote"> Da eine Frau, welche den Tod ihres Schwagers bezeugt, nicht beglaubt ist, so ist zu fürchten, dass der Levir noch lebt und die Leviratsehe stattfinden muss. Eine Frau, die den Tod ihres Mannes erklärt, ist nur für ihre Person beglaubt, d. h. sie darf sich anderweitig verheiraten, sie ist aber nicht in dem Maasse beglaubt, dass auf ihre Aussage hin ihre Schwägerin von der Pflicht der Leviratsehe befreit wäre.</i> Hat die eine Zeugen,<sup class="footnote-marker">9</sup><i class="footnote"> Die erklären, dass ihr Mann gestorben ist. Der Plural <span dir="rtl">עדים</span> ist hier nach den meisten Decisoren nicht buchstäblich zu nehmen (wie auch bei dem nachfolgenden <span dir="rtl">בנים</span> und <span dir="rtl">יבמין</span> selbstverständlich auch ein Kind resp. ein Schwager genügt, vgl. Jeb. IV, 11), es genügt vielmehr ein Zeuge; nach R. Ascher müssen es jedoch zwei Zeugen sein. Vgl. auch Jeb. X, Note 1.</i> die andre keine Zeugen, so ist es derjenigen, die Zeugen hat, verboten [sich zu verheiraten],<sup class="footnote-marker">10</sup><i class="footnote"> Weil der Tod des Levir nur durch ihre Schwägerin, aber nicht durch Zeugen bestätigt ist, also zu befürchten ist, dass der Levir noch lebt.</i> der andren aber, die keine Zeugen hat, ist es erlaubt.<sup class="footnote-marker">11</sup><i class="footnote"> Denn der Tod ihres Mannes ist durch ihre eigene Aussage, der Tod des Schwagers durch die von zwei Zeugen bestätigt.</i> Hat die eine Kinder und die andre keine Kinder,<sup class="footnote-marker">12</sup><i class="footnote"> Beide haben keine Zeugen, die ihre Aussagen bestätigen.</i> so ist es derjenigen, die Kinder hat, erlaubt, der andren aber, die keine Kinder hat, verboten. Haben sie<sup class="footnote-marker">13</sup><i class="footnote"> Die beiden Schwägerinnen, die keine Kinder und auch keine Zeugen für ihre Aussage haben.</i> den Levir geheiratet und sind diese Schwäger gestorben,<sup class="footnote-marker">14</sup><i class="footnote"> Ohne Kinder zu hinterlassen.</i> so dürfen sie sich nicht wieder verheiraten.<sup class="footnote-marker">15</sup><i class="footnote"> Weil jetzt wieder die Befürchtung eintritt, dass ihre ersten Gatten vielleicht noch leben. Denn dass diese Frauen auf Grund ihrer eigenen Aussage ihren Levir heiraten durften, man also glaubte, ihre Gatten seien gestorben, ist nur deshalb, weil die Frau, die da erklärt, ihr Mann sei gestorben, beglaubt ist und den Levir heiraten darf (Jeb. XV, 1); wenn es aber jetzt, nach dem Tode ihrer Schwäger ihnen gestattet sein sollte, sich anderweitig zu verheiraten, so geschähe es deshalb, weil jeder Einzelnen geglaubt würde, dass ihr Levir, also der Gatte der Andren gestorben sei; dies aber widerspräche der Mischna XV, 4, wonach eine Frau, die den Tod ihres Schwagers bezeugt, nicht beglaubt ist. Wären die Frauen jedoch von ihren Schwägern nach vollzogener Leviratsehe geschieden worden, so dürften sie sich wohl anderweitig verheiraten, denn selbst wenn die ersten Männer noch lebten, würde doch jedem die Frau des Andren als die Geschiedene seines Bruders zur Ehe verboten sein, Lev. 20, 21.</i> R. Elieser<sup class="footnote-marker">16</sup><i class="footnote"> In den Talmudausgaben R. Elasar.</i> aber sagt: da sie den Schwägern [zur Ehe] erlaubt wurden, sind sie Jedem erlaubt.<sup class="footnote-marker">17</sup><i class="footnote"> Da man auf Grund ihrer Aussage mit Recht annahm, ihre Gatten seien gestorben, und ihnen erlaubt hat den Levir zu heiraten, so hält man diese Annahme nun für alle Fälle für begründet.</i>
+Man darf nur aussagen<sup class="footnote-marker">18</sup><i class="footnote"> Wenn man als Zeuge erklären will, ein Mann sei gestorben, und diese Aussage nicht auf einzelne Merkmale, sondern auf das Wiedererkennen des Gesamteindruckes gegründet ist, wie dieser sich dem Auge eingeprägt hat (<span dir="rtl">טביעת עין</span>).</i> auf Grund des Gesichts<sup class="footnote-marker">19</sup><i class="footnote"> Πϱόσωπον, Gesicht, Anblick, Aussehen.</i> samt der Nase, obwohl [sonstige] Kennzeichen an seinem Körper<sup class="footnote-marker">20</sup><i class="footnote"> Merkmale, die nicht besonders klar und triftig sind (<span dir="rtl">סימן שאינו מובהק ביותר</span>), wie allgemeine Angaben des Grössenverhältnisses, der Farbe u. dergl. Wenn man jedoch sichere und untrügliche Kennzeichen angeben kann, wie das Fehlen eines bestimmten oder das Vorhandensein eines überflüssigen Gliedes, so sind diese Merkmale ausreichend, um die Identität des Verstorbenen festzustellen, auch wenn man über das Gesicht keine Aussagen machen kann.</i> oder seinen Kleidern<sup class="footnote-marker">21</sup><i class="footnote"> Hier genügen selbst sichere Merkmale nicht, da zu befürchten ist, dass vielleicht der Eigentümer der Kleider diese einem andren geliehen (<span dir="rtl">חיישינן לשאלה</span>), der in jenen Kleidern verstorben ist, sodass also aus den Kleidern die Identität des Toten nicht zu erweisen wäre.</i> vorhanden sind. Man darf nicht eher aussagen, als bis seine Seele [ganz] ausgegangen, selbst wenn man ihn zerschnitten<sup class="footnote-marker">22</sup><i class="footnote"> D. h. mit Schnittwunden bedeckt. <span dir="rtl">מגיד</span> [vgl. auch Ohalot I, 6] von <span dir="rtl">גִיֵּד</span>, syr. <span dir="rtl">ܓܰܝܶܕ</span>, denominat. von <span dir="rtl">גיד</span>, eigentlich = die Sehnen zerschneiden, dann überhaupt=zerstückeln, zerschneiden; oder auch von einer Wurzel <span dir="rtl">גוד</span> [= bibl. <span dir="rtl">גדד</span>] = schneiden, cf. Gen. 49, 19, Dan. 4, 11. 20. — Selbst wenn der Schnitt an einer Stelle des Körpers sich befand, wo er lebensgefährlich ist, gilt er nicht als sicheres Kennzeichen, da er vielleicht mit einem scharfen Instrument geführt war und noch geheilt werden konnte, Jeb. 120 b.</i> oder aufgehängt<sup class="footnote-marker">23</sup><i class="footnote"> <span dir="rtl">צלב</span> = arab. <span dir="rtl">صَلَبَ</span>, aufhängen; vgl. Onkelos zu Deut. 21, 22 <span dir="rtl">ותצלוב</span> = <span dir="rtl">ותלית</span>.</i> oder ein wildes Tier an ihm fressen sah.<sup class="footnote-marker">24</sup><i class="footnote"> Und zwar an einer Stelle des Körpers, wo die Wunde nicht lebensgefährlich ist; im andren Falle wäre ein solches Merkmal ausreichend.</i> Man darf nur binnen drei Tagen<sup class="footnote-marker">25</sup><i class="footnote"> Nach dem Eintritt des Todes; nach dieser Zeit ändert sich das Aussehen des Toten und kann leicht zu einem Irrtum über seine Person Veranlassung geben. In diesem Sinne entscheidet auch die Halacha.</i> aussagen<sup class="footnote-marker">26</sup><i class="footnote"> Eine Person sei gestorben.</i>; R. Jehuda, Sohn Baba’s, sagt: nicht alle Menschen<sup class="footnote-marker">27</sup><i class="footnote"> Manche Personen gehen schon in kürzerer Frist in Verwesung über.</i> und nicht alle Orte<sup class="footnote-marker">28</sup><i class="footnote"> In wärmeren Gegenden tritt die Verwesung schneller ein als in kälteren.</i> und nicht alle Zeiten<sup class="footnote-marker">29</sup><i class="footnote"> Die wärmere Jahreszeit beschleunigt den Eintritt der Verwesung.</i> sind gleich.<sup class="footnote-marker">30</sup><i class="footnote"> Man muss vielmehr bei der Feststellung der Identität einer Person diese Umstände berücksichtigen.</i>
+Wenn Jemand ins Wasser fällt, sei dies begrenzt,<sup class="footnote-marker">31</sup><i class="footnote"> D. h. die Ufer sind an allen Seiten sichtbar.</i> sei dies unbegrenzt, so ist es seiner Frau verboten [sich wieder zu verheiraten];<sup class="footnote-marker">32</sup><i class="footnote"> Denn selbst wenn man einige Tage am Ufer gestanden und den Verschwundenen nicht wieder gesehen hat, ist es möglich, dass er so lange im Wasser gelebt und dann wieder emporgekommen ist.</i> R. Meir sagte [auch]: es geschah einst, dass Jemand in einen grossen Brunnen fiel und nach drei Tagen wieder emporkam. R. Jose [aber] sagte: es geschah einst, dass ein Blinder in eine Höhle hinabstieg, um zu baden, und sein Führer nach ihm hinabstieg; als man gewartet hatte, bis ihre Seele [vermutlich] ausgegangen war,<sup class="footnote-marker">33</sup><i class="footnote"> Drei Stunden, s. die Kommentare zu Eb. haëser, Cap. 17 § 32.</i> gestattete man ihren Frauen sich wieder zu verheiraten.<sup class="footnote-marker">34</sup><i class="footnote"> R. Jose ist der Ansicht, dass, wenn der Mann in ein begrenztes Wasser gefallen ist und man am Ufer solange gewartet hat, bis er vermutlich gestorben ist, man aussagen darf, er sei tot. Wenn das Wasser jedoch unbegrenzt ist, so darf man dies nicht aussagen, da er vielleicht, vom Zeugen unbemerkt, an irgend einer Stelle wieder emporgekommen ist. So entscheidet auch die Halacha.</i> Ferner geschah es einst in Asia,<sup class="footnote-marker">35</sup><i class="footnote"> Nach Neubauer, la géogr. du Talmud, S. 38 wahrscheinlich Essa, eine Stadt östlich vom See von Tiberias, nicht mit dem im Talmud öfter vorkommenden <span dir="rtl">אסיא</span> zu identifizieren. Der jerus. Talmud z. St. (S. 15 d) liest jedoch <span dir="rtl">אסיא</span>.</i> dass man Jemand in das Meer hinabliess<sup class="footnote-marker">36</sup><i class="footnote"> <span dir="rtl">שלשל</span> denomin. von <span dir="rtl">שלשלת</span>, z. B. Kelim XIV, 3 (= bibl. <span dir="rtl">שרשרת</span>), an einer Kette oder einem Stricke hinablassen; vgl. Makkot II, Note 3.</i> und nachher nur noch dessen Bein emporzog; da sagten die Weisen: war es vom Knie aufwärts,<sup class="footnote-marker">37</sup><i class="footnote"> War das Bein oberhalb des Knies vom Körper getrennt, wo die Verletzung als tötlich gilt.</i> so darf sie (dessen Frau) wieder heiraten,<sup class="footnote-marker">38</sup><i class="footnote"> Nach Ablauf von 12 Monaten, da in der Regel der tötlich Verletzte nicht mehr 12 Monate lebt (<span dir="rtl">טרפה אינה חיה</span>).</i> war es aber vom Knie abwärts, so darf sie nicht wieder heiraten.<sup class="footnote-marker">39</sup><i class="footnote"> Denn da die Verletzung nicht tötlich ist, so ist zu befürchten, dass der Mann an irgend einer Stelle des Meeres unbemerkt emporgekommen ist. — Die Mischna handelt jedoch nur von dem Falle, dass man den Mann an einem Strick, der um sein Bein gebunden war, hinabgelassen hat, sodass anzunehmen ist, dass das emporgezogene Bein zu jenem Manne gehörte. Wenn aber der Mann ins Wasser gefallen ist und man nachher ein Bein, selbst vom Knie aufwärts, etwa mittelst eines Netzes heraufgeholt hat, so ist zu befürchten, dass dieses von einem Andren stammt, und man darf daher auf dieses hin nicht erklären, der Mann sei gestorben, es sei denn, dass man an diesem Bein ein sicheres Kennzeichen hatte.</i>
+Wenn man auch nur Frauen<sup class="footnote-marker">40</sup><i class="footnote"> Die nicht die Absicht hatten, mit ihren Worten ein Zeugnis abzulegen.</i> sagen hörte: „N. N. ist gestorben“: so genügt es.<sup class="footnote-marker">41</sup><i class="footnote"> Und man darf daraufhin erklären, der Mann sei gestorben, und die Frau darf dann eine neue Ehe eingehen.</i> R. Jehuda sagt: wenn man auch nur Kinder sagen hörte: „wir gingen [soeben], N. N. zu betrauern und zu begraben“:<sup class="footnote-marker">42</sup><i class="footnote"> Nach Jeb. 121b ist die Mischna dahin zu verstehen, dass die Kinder bei ihrer Rückkehr von der Bestattung imstande sind, einige genauere Angaben über diese zu machen, z. B. über die Teilnehmer, die Trauerredner u. dergl.</i> so genügt es, sowohl wenn sie die Absicht hatten [Zeugnis abzulegen], als auch wenn sie diese Absicht nicht hatten. R. Jehuda, Sohn Baba’s, sagt: bei einem Israeliten [gilt es], obgleich (nur wenn) er jene Absicht hat, bei einem Heiden aber gilt, wenn er jene Absicht hat, sein Zeugnis nicht.<sup class="footnote-marker">43</sup><i class="footnote"> Nur wenn er beiläufig, ohne jede Absicht, „in seiner Einfalt“ erzählt (<span dir="rtl">מסיח לפי תומו</span>), N. N. sei gestorben, darf die Frau daraufhin eine neue Ehe eingehen.</i>
+Man darf aussagen<sup class="footnote-marker">44</sup><i class="footnote"> N.N sei gestorben.</i> [wenn man ihn auch nur gesehen] beim Schein des Lichts oder beim Mondschein; man darf auch der Frau gestatten wieder zu heiraten auf Grund eines Echos.<sup class="footnote-marker">45</sup><i class="footnote"> Nach Tos. Jomtob z. St. ist hier unter <span dir="rtl">בת קול</span> eine Stimme zu verstehen, die man vernahm, ohne den Urheber zu sehen; das hierauf folgende Ereignis wäre dann ein passender Beleg.</i> Es geschah einst, dass Jemand auf dem Gipfel eines Berges stand und ausrief: „N. N., Sohn des N. N., aus dem Orte N. N. ist gestorben.“ Als man dann dorthin ging und Niemand fand, gestattete man seiner Frau wieder zu heiraten. Ferner geschah es einst in Zalmon,<sup class="footnote-marker">45a</sup><i class="footnote"> Vergl. auch Kilaim IV, 9; vielleicht ein Ort am Berge Zalmon (Richter 9, 48) nahe bei Sichern (Neubauer, S. 275).</i> dass Jemand ausrief: „mich, N. N., Sohn des N. N., hat eine Schlange gebissen und siehe da, ich sterbe“. Als man dann dorthin ging und ihn nicht mehr erkannte, gestattete man [dennoch] seiner Frau wieder zu heiraten.
+R. Akiba sagte: als ich einst nach Nehardea<sup class="footnote-marker">46</sup><i class="footnote"> Nehardea, nach Einigen Nehardaa, die Hauptstadt des jüdischen Babylonien, Festung am Euphrat (vgl. Josephus, Antiquit. 18, 9. 16).</i> ging, um ein Schaltjahr anzuordnen, da traf mich (ich) Nehemia aas Beth-Deli<sup class="footnote-marker">46a</sup><i class="footnote"> Vgl. Edujot VIII, 5. Dieser Ort, arab. <span dir="rtl">باديال</span> ist nicht mit Schwarz, das heil. Land, S. 89 und Neubauer, S. 263, in Palästina zu suchen und mit dem von Robinsohn, bibl. researches II, S. 412 erwähnten „Ouady ed-Dalieh“ (auf dem Wege von Tibnin nach Safed) zu identificieren; er lag vielmehr ausserhalb Palästinas, im Kreise <span dir="rtl">מאזול</span>, s. Kohut, Ar. compl. s. v. Hierfür spricht auch unsre Mischna, wonach R. Akiba den Nehemia aus Beth-Deli auf seinem Wege nach Nehardea in Babylonien traf.</i> und er sagte zu mir: „ich habe gehört, dass in Palästina Niemand einer Frau auf die Aussage nur eines Zeugen wieder zu heiraten erlaubt, ausser R. Jehuda, dem Sohne Baba’s, “<sup class="footnote-marker">47</sup><i class="footnote"> Vgl. Edujot VI, 1.</i> und da sagte ich<sup class="footnote-marker">47a</sup><i class="footnote"> Die Form <span dir="rtl">נומיתי</span> ist schwierig. Das Verb <span dir="rtl">נום</span> = dem bibl.-hebr. <span dir="rtl">נאם</span> ist in der talmudischen Literatur sehr häufig, wie auch <span dir="rtl">נאם</span> selbst hier nicht selten ist; vgl. <span dir="rtl">נאמתי</span> Sifré § 22 (in Tosefta Nasir 4, 7 <span dir="rtl">נמתי</span>, in Nasir 4b und Parallelst. <span dir="rtl">אמרתי</span>), <span dir="rtl">נאם</span> Sifré § 22 (Tos. Nasir 4, 7 <span dir="rtl">נם</span>, Nasir 4b <span dir="rtl">אמר</span>), § 65. Es finden sich ferner folgende Formen: <br><span dir="rtl">נמתי</span> Tosefta Jeb. XII, 11 (ed. princ. und Wiener Hdschr.), ibid. XIV, 5, Tos. Ohalot IV, Ende, Chullin 70 b. <br><span dir="rtl">נמיתי</span> Tos. Ohalot V, Ende (Erf. Hdschr. ed. Zuckermandel) נמיתיך, ich sage dir´s Cod. 110 fol. Unter den talmud. Hdschr. der vatic. Bibl.; cf. ZDMG 1909, S. 369. <br><span dir="rtl">נומיתי</span> Jerus. Schekalim V (S. 49 a), auch in Tos. Ohal. V, Ende (nach der Korrectur Kohuts im Aruch completum). <br><span dir="rtl">נומתי</span> (so punctiert) in unsrer Mischna zum jerus. Talmud (ed. Lowe); auch die Ed. princ. der Mischna (Neapel 1492) liest hier <span dir="rtl">נומתי</span>; Tos. Jeb. XII, 11 (Erf. Hdschr.). <br><span dir="rtl">נם</span> Tos. Ohalot IV, Ende u. o. <br><span dir="rtl">נימא</span> Jerus. Nasir I (S. 51c). <br><span dir="rtl">נימה</span> Tos. Jeb. XIV, 5 (Erf. Hdschr.), Jerus. Jeb. XII (S. 12c). <br><span dir="rtl">נומה</span> Jerus. Jeb. XII, 1 (nicht in der ed. Krotoschin), Jerus. Nasir I, 6 (nach der Korrectur Kohuts im Aruch). <br><span dir="rtl">נומי</span> Sebach. 46b, wie der Talmud die Mischna IV, 5 citiert und auch nach Raschi, Seb. 45b, sowie nach Schitta mekubbezet in dieser Mischna zu lesen ist; die Mischna zum jerus. Talmud (ed. Lowe) hat ebenfalls die Lesart <span dir="rtl">נומי ר׳ שמעון</span>. <br><span dir="rtl">נומית ,נומת</span> in der Mischna ed. princ. der Mischna-Handschrift der Königl. Bibliothek zu Berlin Ms. Or. Fol. 567, den Talmudausgaben und der Mischna zum jerus. Talmud Jeb. XVI, Ende (wofür bei uns <span dir="rtl">אמרה</span>). <br><span dir="rtl">נמנו</span> Gittin VI, 7 (9) in der ed. princ., wofür bei uns <span dir="rtl">נומינו</span> (in einigen von Kohut citierten Ausgaben <span dir="rtl">נמינו</span>) und <span dir="rtl">נוִּמֵנוּ</span> (so punctiert) in der Mischna ed. Lowe. <br> &lt;ftnote&gt;Aus dieser Zusammenstellung ist zu ersehen, dass die beiden Formen <span dir="rtl">נום</span> und <span dir="rtl">נמה</span> nebeneinander existiert haben. Von der ersteren sind abzuleiten: <span dir="rtl">נמנו ,נם ,נמתי</span>; von der letzteren (= <span dir="rtl">نمى</span> Jemand eine Mitteilung zutragen, überbringen) bei regelmässiger Bildung: <span dir="rtl">נמינו ,נמיתי</span>. Die andren Formen, bei denen zwischen <span dir="rtl">נ</span> und <span dir="rtl">מ</span> ein <span dir="rtl">ו</span> oder <span dir="rtl">י</span> eintritt, scheinen darauf hinzudeuten, dass eine fehlerhafte Neubildung aus dem hebr. <span dir="rtl">נאום</span> schon in der Zeit der lebendigen Gelehrtensprache, also in den Gelehrtenschulen selbst gemacht worden ist. (Mitteilung des Herrn Prof. Barth).</i> zu ihm: „so verhalten sich die Dinge.“<sup class="footnote-marker">48</sup><i class="footnote"> Alle Gelehrten sind in dieser Frage andrer Ansicht als R. Jehuda b. Baba.</i> Darauf sagte er zu mir: sage ihnen in meinem Namen: „Ihr wisst, dass diese Gegend von Kriegshorden<sup class="footnote-marker">49</sup><i class="footnote"> <span dir="rtl">גיס</span> = <span dir="rtl">جَيش</span> Schaar, Horde, Bande.</i> durchzogen<sup class="footnote-marker">50</sup><i class="footnote"> <span dir="rtl">שבש</span> eig. verwickeln, durchziehen (verw. mit dem bibl. <span dir="rtl">שבץ</span>, flechten), daher auch verwirren, stören.</i> ist<sup class="footnote-marker">51</sup><i class="footnote"> Ich kann daher nicht selbst zu ihnen kommen, um ihnen dieses mitzuteilen.</i> — ich habe die Überlieferung<sup class="footnote-marker">52</sup><i class="footnote"> <span dir="rtl">מקובלני</span> = <span dir="rtl">מקובל אני</span>, vgl. auch Jadajim IV, 2 (III, 5). Das Subjectsuffix der ersten Person sing. wird unmittelbar an das Particip angehängt; cf. <span dir="rtl">גוזרני</span> Rosch hasch. II, 9, <span dir="rtl">חוששני</span> Sab. XVI, 7 u. o.</i> von Rabban Gamliel dem Ältern, dass man einer Frau gestattet, auf die Aussage eines Zeugen hin sich wieder zu verheiraten, und als ich kam und diese Worte dem Rabban Gamliel<sup class="footnote-marker">53</sup><i class="footnote"> Dem Jüngern, dem Enkel des vorhergenannten R. Gamliel.</i> vortrug,<sup class="footnote-marker">54</sup><i class="footnote"> Die Wurzel <span dir="rtl">רצה</span> kommt an einigen Stellen der Bibel in der Bedeutung „bezahlen“ resp. „bezahlt werden“ vor, s. Lev. 26, 34. 41. 43; Jes. 40, 2; II. Chron. 36, 21. Das Späthebräische und Jüdisch-Aramäische kennt ein Verbum <span dir="rtl">הרצה</span> und <span dir="rtl">ארצי</span> im Sinne von „aufzählen“, z. B. <span dir="rtl">אסור להרצות מעות</span> Sab. 22 a; daher dann = erzählen, darlegen, vortragen. Dieses Wort ist, wie die aramäische Form zeigt, von der Wurzel <span dir="rtl">רצה</span> = <span dir="rtl">رضى</span> ganz zu trennen; dagegen wird es mit jenem biblisch-hebräischen Worte identisch sein. Den Übergang von „Zählen“ zu „Zahlen, Bezahlen“ zeigt auch <span dir="rtl">مَانَى</span> bezahlen, verglichen mit <span dir="rtl">מנה</span>, ferner das griech. ἀϱιϑμεῖν, z. B. τὸ ἀϱγύϱιον. So S. Fraenkel in Stade’s Zeitschr. für alttestamentl. Wissensch. 1899, S. 181. Unabhängig von diesem stellt auch Ehrlich, <span dir="rtl">מקרא כפשוטו</span> S. 210, jene beiden Wörter zusammen und weist noch hin auf <span dir="rtl">סָפַר</span> und <span dir="rtl">סִפֵּר</span>, zählen u. erzählen; vgl. to tell, franz. compter = rechnen, zählen und conter = erzählen (von computare = berechnen), desgleichen ital. contare und span. contar in beiden Bedeutungen.</i> da freute er sich über meine Worte und sagte: „wir haben nun für R. Jehuda, Sohn Baba’s, einen Genossen<sup class="footnote-marker">55</sup><i class="footnote"> Der seine Ansicht teilt.</i> gefunden.“ Bei diesem Anlass erinnerte sich Rabban Gamliel, dass einst mehrere Männer in Tel Arsa<sup class="footnote-marker">55a</sup><i class="footnote"> Die Lage dieses Ortes ist unbekannt.</i> erschlagen wurden und dass Rabban Gamliel (der Ältere) ihren Frauen erlaubte, auf die Aussage eines Zeugen wieder zu heiraten; (es wurde dann bestimmt, dass den Frauen zu gestatten ist, auf die Aussage eines Zeugen wieder zu heiraten;) es wurde [ferner] bestimmt, dass ihnen zu gestatten ist, sich wieder zu verheiraten auf die Aussage eines Zeugen, der es<sup class="footnote-marker">56</sup><i class="footnote"> Dass nämlich der Gatte gestorben sei.</i> aus dem Munde eines andren Zeugen oder aus dem Munde eines Sklaven oder aus dem Munde einer Frau oder aus dem Munde einer Sklavin vernommen.<sup class="footnote-marker">57</sup><i class="footnote"> So entscheidet auch die Halacha.</i> R. Elieser und R. Josua sagen: man darf einer Frau nicht gestatten wieder zu heiraten auf die Aussage eines Zeugen hin; R. Akiba sagt: nicht auf die Aussage einer Frau (und nicht auf die Aussage eines Sklaven und nicht auf die Aussage einer Sklavin) und nicht auf die Aussage von Verwandten.<sup class="footnote-marker">58</sup><i class="footnote"> Nach der Halacha ist jedoch ein solches Zeugnis wohl giltig.</i> Da sagte man zu ihm: es geschah einst, dass Söhne eines Leviten nach Zoar, der Palmenstadt,<sup class="footnote-marker">58a</sup><i class="footnote"> Die in der Bibel zehnmal genannte Stadt an der südlichen Spitze des Toten Meeres, in den Ruinen, die heute den untern Teil von Ouady Kerak bedecken, s. Neubauer, S. 256. Nach Tos. Schebiit VII, 15 und Pesach, 53 a war Zoar sehr palmenreich, sodass es wie Jericho (Deut. 34, 3 u. ö.) schlechthin die Palmenstadt genannt wurde. Noch im Mittelalter zeichnete sich Zoar durch seinen Palmenreichtum aus; die Schriftsteller der Kreuzzüge Albertus Aquensis, Wilhelm von Tyrus u. A. bezeichnen die Stadt als Villa palmarum oder französiert Palmer, Paumier. Vgl. Graetz in der Monatsschr. f. Gesch. u. Wiss. d. Jud. 1872, S. 338ff.</i> gingen und einer von ihnen unterwegs erkrankte; diesen brachte man darauf in ein Gasthaus.<sup class="footnote-marker">59</sup><i class="footnote"> Πανδοϰεία, Gasthaus, Gastwirtschaft.</i> Als sie dann auf ihrer Rückkehr zur Wirtin<sup class="footnote-marker">60</sup><i class="footnote"> Πανδόϰισσα. Sie war Heidin.</i> sagten: „wo ist unser Geführte?“ da sagte<sup class="footnote-marker">61</sup><i class="footnote"> In den Talmudausgaben <span dir="rtl">נומית</span>, s. oben Note 47 a.</i> sie zu ihnen: „er ist gestorben, und ich habe ihn begraben;“ darauf gestattete man seiner Frau wieder zu heiraten. Da sagte man zu ihm:<sup class="footnote-marker">62</sup><i class="footnote"> R. Akiba.</i> sollte eine Priesterin<sup class="footnote-marker">63</sup><i class="footnote"> Oder auch eine Jüdin, die zur Priesterehe geeignet ist.</i> nicht ebenso [beglaubt] sein wie die Wirtin?<sup class="footnote-marker">64</sup><i class="footnote"> Da Du doch erklärtest, dass keine Frau als Zeugin beglaubt ist.</i> Darauf erwiderte er ihnen: wenn nur die Wirtin beglaubt wäre!<sup class="footnote-marker">65</sup><i class="footnote"> <span dir="rtl">לכשתהא</span> hier = als ob, wenn nur; oder: wenn sie [wie die] Wirtin wäre, so wäre sie auch beglaubt. In Wirklichkeit glaubte man ihr nur deshalb, weil sie es ohne jede Nebenabsicht erzählte und ihre Worte durch das Vorlegen der Beweisstücke bestätigte. — Diese Häufung der Partikeln (vgl. <span dir="rtl">למבראשונה</span> I Chron. 15, 13) ist in der Mischna nicht selten; sie ist temporal und condicional zugleich, „für den Fall, dass.“ S. <span dir="rtl">לכשיוציא</span> Ket. III,4; <span dir="rtl">לכשיצא</span> Sota IV,5.</i> Die Wirtin nämlich brachte ihnen seinen Stab, seine Tasche<sup class="footnote-marker">66</sup><i class="footnote"> <span dir="rtl">תרמיל</span>, vom arab. رَمَلَ = zusammenweben, eine Tasche, ein Ranzen. Cod. J. K. N.: מקלו ומנעלו ותרמילו, in L.: מקלו ומנעלו וס"ת. – תרמיל oft mit מקל zus., s. Targ. I Sam. 17,40 (für ילקוט; s. Hai zu Kelim 19,8); Sab. 31a, Beza 25b; Tos. (ed. Romm) Beza 3, 11, B.mez. 8,6; Jer. Schebuoth 8, 38c.</i> und die Thorarolle, die er bei sich gehabt hatte.
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+Mishnah Yevamot
+משנה יבמות
+Mishnah Yomit by Dr. Joshua Kulp
+http://learn.conservativeyeshiva.org/mishnah/
+
+Mishnah Yevamot
+
+
+
+Chapter 1
+
+Fifteen [categories of] women exempt their rival wives and the rival wives of their rival wives and so on ad infinitum from halitzah and from yibbum. And these are they: his daughter, and the daughter of his daughter, and the daughter of his son, and the daughter of his wife, and the daughter of her son and the daughter of her daughter; (7) His mother-in-law and his mother-in-law’s mother, and his father-in-law’s mother; (10) His maternal sister and his mother’s sister and his wife’s sister (13) And his maternal brother’s wife; and the wife of his brother who died before he was born, (15) And his daughter-in-law. All these exempt their rival wives and the rival wives of their rival wives, and so on, ad infinitum, from halitzah and from yibbum. If any of them died, or made a declaration of refusal, or were divorced, or were found incapable of procreation, their rivals are permitted. And you cannot say of a man’s mother-in-law, or the mother of his mother-in-law and of the mother of his father-in-law that they were found incapable of procreation or that they made a declaration of refusal.
+How do they exempt their rival wives? If his daughter or any other of these forbidden relatives was married to his brother who also had another wife, and he died, then just as his daughter is exempt so is her rival exempt. If his daughter’s rival went and married a second brother of his, who also had another wife, and he died, then just as the rival of his daughter is exempt so is his daughter’s rival’s rival exempt, even if there were a hundred [brothers]. How is it that if they had died, their rivals are permitted? If a man’s daughter or any other of these forbidden relatives was married to his brother who also had another wife, and his daughter died or was divorced, and afterwards his brother died, her rival is permitted. The rival of any one who can make a declaration of refusal but did not make a declaration of refusal, must perform halitzah and may not have yibbum.
+There are six relatives that are more restricted than these, in that they may be married only to strangers, marriage with their rivals is permitted: his mother and his father’s wife, his father’s sister, his paternal sister, his father’s brother’s wife and his paternal brother’s wife.
+Beth Shammai permits the rival wives to the surviving brothers, and Beth Hillel prohibits them. If they perform the halitzah, Beth Shammai disqualifies them from marrying a priest, and Beth Hillel makes the eligible. If they performed yibbum, Beth Shammai makes them eligible [to marry a priest], and Beth Hillel disqualifies them. Though these forbid and these permit, and these disqualify and these make eligible, Beth Shammai did not refrain from marrying women from [the families of] Beth Hillel, nor did Beth Hillel [refrain from marrying women] from [the families of] Beth Shammai. [With regard to] purity and impurity, which these declare pure and the others declare impure, neither of them refrained from using the utensils of the others for the preparation of food that was ritually clean.
+
+Chapter 2
+
+What is the case of “the wife of his brother who died before he was born”? If there were two brothers, and one of them died, and then a third brother was born, and then the second brother had yibbum with his dead brother’s wife and then died himself, the first woman is exempt as the wife of his brother who died before he was born, and the second wife [is exempt] because she is her rival wife. If he had ma’amar with her and died, the second wife, must perform halitzah but may not have yibbum.
+If there were two brothers and one of them died, and the second had yibbum with his dead brother’s wife, and after a [third] brother was born the second died, the first wife is exempt on account of her being the wife of his brother who died before he was born, while the second is exempt as her rival. If he had ma’amar with her, the second wife must perform the halitzah but she may not have yibbum. Rabbi Shimon says: he may have yibbum with either of them or perform halitzah for either of them.
+A general rule has been said about the yavamah: Wherever she is prohibited as a forbidden relation, she may neither perform halitzah nor have yibbum. If her prohibition is due to a commandment or a prohibition due to holiness, she must perform halitzah but she may not have yibbum. If her sister is also her sister-in-law, she may perform halitzah or have yibbum.
+A “prohibition due to a commandment” [refers to] the secondary incest prohibitions forbidden by the scribes. “A prohibition due to holiness” [refers to the following forbidden relationships]: a widow to a high priest; a divorced woman, or one that had performed halitzah to a regular priest; a mamzereth or a netinah to an Israelite; and an Israelite woman to a natin or a mamzer.
+If one has any kind of brother, [that brother] requires his brother’s wife to have yibbum, and he is his brother in every respect, except for a brother born from a female slave or a non-Jewish woman. If one has any kind of son, [that son] exempts his father’s wife from yibbum, and he is liable for striking or cursing [his father], and he is his son in every respect, except for the son of a female slave or a non-Jewish woman.
+If a man betrothed one of two sisters and does not know which of them he has betrothed, he must give a get (a bill of divorce) to this one and a get to this one. If he died, and he had a brother, the brother must perform halitzah for both of them. If he had two brothers, one is to perform halitzah and the other may have yibbum. If they both preempted and married them they do not take [the women] away from them.
+If two men betrothed two sisters and one does not know whom he betrothed and the other does not know whom he betrothed, this one gives two bills of divorce and the other gives two bills of divorce. If they died and this one has a brother and this one has a brother, this brother performs halitzah for both widows and this brother performs halitzah for both widows. If one has one brother and the other has two brothers, one brother performs halitzah for both widows and [as regards] the two, one performs halitzah and the other may perform yibbum. If they both preempted and married they do not take [the women] away from them. If this one had two brothers and the other had two brothers, one brother of one performs halitzah for one widow and one brother of the other performs halitzah with the other widow, [and then the other] brother of the first may have yibbum with the halutzah of the second and [the other] brother of the second may have yibbum with the halutzah of the first. If both preempted and performed halitzah, the [other] two must not perform yibbum, rather one must perform halitzah and the other may then have yibbum. If they both preempted and married they do not take [the women] away from them.
+The commandment to perform yibbum is upon the oldest brother. If a younger brother preempted him [by performing yibbum], he has acquired [a wife]. If a man is suspected of [having relations] with a slave and then she was freed, or with a non-Jewish woman who then converted, he must not marry her. If, however, he did marry her they do not take her away from him. If a man is suspected of [having relations] with a married woman, and then [in consequence] she was taken away from her husband, even though he married her, he must divorce her.
+A man who brings a bill of divorce from a country beyond the sea and states, “it was written in my presence and it was signed in my presence”, must not marry the [divorcer’s] wife. [Similarly, if one states] “he died”, “I killed him”, or “We killed him”, he must not marry his wife. Rabbi Judah said: [If he says], “ I killed him”, the woman may not marry [any one]; [If, he states], “We killed him”, the woman may marry.
+A sage who has pronounced a woman forbidden to her husband because of a vow must not marry her himself. If, however, a woman made a declaration of refusal or performed halitzah in his presence, he may marry her, since he [is part of a] court. If any of these had wives who [subsequently] died, [the other women] are permitted to marry them. If [the women] were married to others and were [subsequently] divorced, or widowed, they may be married to these. They are permitted to their sons or brothers.
+
+Chapter 3
+
+Four brothers: two of whom were married to two sisters, if those who were married to the sisters died, behold these must perform halitzah but may not have yibbum. If they preemptively married them, they must divorce them. Rabbi Eliezer said: Beth Shammai holds that they may retain them, and Beth Hillel holds that they must divorce them.
+If one of the sisters was forbidden to one [of the brothers] under the prohibition of incest, he is forbidden to marry her but may marry her sister, while the second brother is forbidden to marry either of them. [If one sister] was forbidden due to a commandment or due to holiness they both perform halitzah and may not be taken in yibbum.
+If one of the sisters was forbidden to one brother under the prohibition of incest and the other sister was forbidden to the other under the prohibition of incest, she who is forbidden to the one is permitted to the other and she who is forbidden to the other is permitted to the first. This is what they said: when her sister is her sister-in-law she may either perform halizah or be taken in yibbum.
+Three brothers: two of whom were married to two sisters, or to a woman and her daughter, or to a woman and her daughter’s daughter, or to a woman and her son’s daughter, behold, these must perform halitzah but may not be taken in yibbum. Rabbi Shimon exempts them. If one of them was forbidden to him by a prohibition of incest, he is forbidden to marry her but is permitted to marry her sister. If the prohibition is due to a commandment or to holiness, they must perform halitzah but may not be taken in yibbum.
+Three brothers, two of whom were married to two sisters and the third was unmarried: When one of the sisters’ husbands died, the unmarried brother performed for her ma’amar, and then his second brother died: Beth Shammai says: his wife [remains] with him while the other is exempt because she is his wife’s sister. Beth Hillel however says that he must divorce his wife with a get and by halitzah, and his brother’s wife by halitzah. This is the case in regard to which they said: “woe to him because of his wife, and woe to him because of his brother’s wife.”
+Three brothers: two of whom were married to two sisters and the third was married to a stranger: If one of the sisters’ husbands died and the brother who was married to the stranger married his wife and then died himself, the first is exempt [from yibbum or halitzah] because she is his wife’s sister, and the second is exempt as her rival. If he had only had ma’amar with her and died, the stranger is to perform halitzah but may not be taken in yibbum. Three brothers: two of whom were married to two sisters and the third was married to a stranger: If the brother who was married to the stranger died, and one of the sisters’ husbands married his wife and then died himself, the first is exempt [from yibbum or halitzah] because she is his wife’s sister, and the second is exempt as her rival. If he had only had ma’amar with her and died, the stranger is to perform halitzah but may not be taken in yibbum.
+Three brothers: two of whom were married to two sisters and the third was married to a stranger: If one of the sisters’ husband died and the brother who was married to the stranger married his wife, and then the wife of the second brother died, and afterwards the brother who was married to the stranger died, behold she is forbidden to him forever, since she was forbidden to him for one moment. Three brothers: two of whom were married to two sisters and the third was married to a stranger. If one of the sisters’ husbands divorced his wife, and then the brother who was married to the stranger died, and he who had divorced his wife married her and then died,- this is a case concerning which they said: If any of them died or were divorced, their rivals are permitted.
+[If in any of these cases] the betrothal or divorce was in doubt, behold, these rivals must perform halitzah but may not be taken in yibbum. What is a case of doubtful betrothal? If when he threw to her betrothal money it was uncertain whether it fell nearer to him or nearer to her – this is a case of doubtful betrothal. [What is a case of] doubtful divorce? If he wrote a get in his own handwriting and it bore no signatures of witnesses, or if it bore signatures of witnesses but was note dated, or if it was dated but had the signature of only one witness this is a case of doubtful divorce.
+Three brothers were married to three women who were strangers [to one another] and one of them died and the second brother did ma’amar with her and then he died, behold, these must perform halitzah but may not be taken in yibbum; for it is said “And one of them died…her husband’s brother shall unite with her” (Deuteronomy 25:5) only she who is bound due to one yavam but not she who is bound to due to two yavamim. R. Shimon says: he may have yibbum with whichever of these he wishes and then perform halitzah for the other. If two brothers were married to two sisters, and one of the brothers died, and afterwards the wife of the second brother died, behold, she is forbidden to him forever, since she was forbidden to him for one moment.
+If two men betrothed two women, and as they were entering into the bridal chamber, they exchanged the one for the other, behold, they are guilty of having relations with a married woman. If they were brothers they are guilty of having relations with a brother’s wife. If they were sisters, they are guilty of having relations with a wife’s sister. If they were menstruants [they are guilty] of having relations with a menstruant. They must be kept apart for three months, lest they are pregnant. If they were minors incapable of bearing children, they may be returned [to their rightful husband] at once. If the women were of priestly families they are disqualified from eating terumah.
+
+Chapter 4
+
+A yavam performs halitzah for his yevamah, and she is subsequently found to be pregnant and she gives birth:If the child is viable, he is permitted to marry her relatives and she is permitted to marry his relatives, and he does not disqualify her from marrying a priest. If the child is not viable, he is forbidden to marry her relatives and she is forbidden to marry his relatives, and he disqualifies her from marrying a priest.
+A yavam marries his yevamah and she is subsequently found to be pregnant, and she gives birth:If the child is viable, he must divorce her and both are obligated to bring a sacrifice; If the child is not viable, he may retain her [as a wife]. If it is doubtful whether it is a nine-months child of the first [husband] or a seven-months child of the second [husband] he must divorce her, and the child is legitimate, and they must bring an asham talui.
+If a shomeret yavam came into possession of money: Beth Shammai and Beth Hillel agree that she may sell it or give it away, and that her act is legally valid. If she dies, what shall be done with her ketubah and with property that comes in and goes out with her? Beth Shammai says: the heirs of her husband are to share it with the heirs of her father; Beth Hillel says: the property is to remain with those in whose possession it is, the ketubah is to remain in the possession of the heirs of the husband and the property which comes in and goes out with her remains in the possession of the heirs of her father.
+If he married her she is his wife in every respect save that her ketubah remains a debt on her first husband’s estate.
+The commandment of yibbum is upon the eldest [of the surviving brothers]. If he declines, they pass in turn to all the other brothers. If they decline, they return to the eldest and say to him, “the commandment is upon you; either perform halitzah or yibbum.”
+If he wished to suspend [his decision] until a minor becomes of age, or until the eldest returns from a country beyond the sea or [until a brother who was] a deaf-mute or an imbecile [should recover], he is not to be listened to, but is told, “the commandment is upon you; either perform halitzah or yibbum.”
+He who performs halitzah with his yevamah, behold he is regarded as one of the other brothers in respect of inheritance. If the father was living, the estate belongs to the father. He who marries his yevamah acquires his brother’s estate. R. Judah said: in either case, if the father was living the estate belongs to the father. He who performs halitzah with his yevamah, he is forbidden to marry her relatives and she is forbidden to marry his relatives: He is forbidden to marry her mother, her mother’s mother and her father’s mother; her daughter, her daughter’s daughter and her son’s daughter; and also her sister while she is alive. The other brothers are permitted. She is forbidden to marry his father and his father’s father; his son and his son’s son; his brother and his brother’s son. A man is permitted to marry the relative of the rival of his halutzah but is forbidden to marry the rival of the relative of his halutzah.
+If he performed halitzah for his yevamah, and his brother married her sister and died, she must perform halitzah but may not be taken in yibbum. Similarly if a man divorces his wife and his brother marries her sister and dies behold she is exempt from halitzah and from yibbum.
+If the brother of the yavam had betrothed the sister of the shomeret yavam, in the name of Rabbi Judah ben Batera they said: they say to him “Wait until your older brother has done something”. If his brother performed halitzah for her or married her, he may marry his [betrothed] wife. If the yevamah died he may marry his [betrothed] wife. If the yavam died, he must divorce his wife with a get and [release] his brother’s wife by halitzah.
+The yevamah shall neither perform halitzah nor be taken in yibbum before three months have passed [since her husband’s death]. Similarly all other women shall be neither be betrothed nor married before three months have passed. Whether they were virgins or non-virgins, whether divorcees or widows, whether married or betrothed. Rabbi Judah said: those who were married may be betrothed [immediately], and those who were betrothed may be married [immediately], with the exception of the betrothed women in Judea, because there the bridegroom was intimate with [his bride]. Rabbi Yose said: all [married] women may be betrothed [immediately] with the exception of the widow because of her mourning.
+If four brothers were married to four women, and they died, if the eldest [surviving brother] desires he may contract yibbum with all of them. If a man was married to two women and died, sexual relations or halitzah with one of them exempts her rival. If one of them was eligible [to marry a priest] and one ineligible [to marry a priest], then if he performs halitzah it should be to her who is ineligible, and if he contracts yibbum it may be with her who is eligible.
+A man who remarried his divorced wife, or married his halutzah, or married the relative of his halutzah must divorce her, and the child is a mamzer; the words of Rabbi Akiva. But the Sages say: the child is not a mamzer. They agree that where a man married the relative of his divorcee the child is a mamzer.
+Who is a mamzer? [The offspring of a union with] any relative with whom cohabitation is forbidden, the words of Rabbi Akiva. Shimon the Yemenite says: [The offspring of any union] for which one is obligated kareth at the hands of heaven; and the halachah is like his words. Rabbi Joshua says: [The offspring of any union] for which one is obligated death at the hands of a court.Rabbi Shimon ben Azzai said: I found a scroll of genealogical records in Jerusalem, and it was written on it, “So-and-so is a mamzer [having been born] from an adulterous woman”, which confirms the view of Rabbi Joshua. If a man’s wife died, he is permitted to marry her sister. If he divorced her and then she died he is permitted to marry her sister. If she was married to another man and died, he is permitted to marry her sister. If a man’s sister-in-law died, he may marry her sister. If he performed for her halitzah and then she died, he is permitted to marry her sister.
+
+Chapter 5
+
+Rabban Gamaliel says: There is no [validity] to a get given after a get, nor to a ma’amar after a ma’amar, nor to an act of sexual intercourse after another act of sexual intercourse, nor to a halitzah after another halitzah. However, the Sages say: There is [validity] to a get given after a get, and to a ma’amar after a ma’amar but not to an act of sexual intercourse after another act of sexual intercourse, or to a halitzah after another halitzah.
+How [is the release from yibbum effected]?If he performed ma'amar for his yevamah and gave her a get, she requires halitzah. If he performed ma'amar and and did halizah, she requires a get. If he performed ma’amar and then had intercourse with her, behold this is in accordance with the commandment.
+If the yavam gave her a get and then ma’amar, she needs [another] get and halitzah. If he gave her a get and then had intercourse with her, she needs [another] get and halitzah. If he gave her a get and then did halitzah, there is nothing after halitzah. If the yavam did halitzah and then he did ma’amar or gave her a get, or had intercourse with her; Or if he had intercourse with her and then did ma’amar, or gave her a get, or did halitzah, there is nothing after halitzah. [And the law is the same] whether there is one yevamah to one yavam or two yevamoth to one yavam.
+How is this so?If the yavam did ma'amar with this one and ma'amar with the other one, they need two letters of divorce and [one of them must have] halizah. If he did ma'amar with one and gave a get to the other, the [first one] needs a get and [one of them must have] halitzah. If he did ma'amar with one and had intercourse with the other, they need two gets and [one of them must have] halitzah. If he had ma'amar with one and gave halitzah to the other, the first needs a get. If he gave a get to one and a get to the other, [one of them] requires halitzah. If he gave a get to one and had intercourse with the other, [the second one] requires a get and [one of them must have] halitzah. [If he gave] a get to one and had ma'amar with the other, [the second] requires a get and [one of them must have] halitzah. [If he gave] a get to one and halizah to the other, there is nothing after halitzah.
+If he performed halitzah [for one] and then performed halitzah [for the other], Or performed halitzah [for one] and did ma'amar [with the other], or gave her get, or had intercourse with her; Or if he had intercourse [with one] and then with the other, Or had intercourse [with one] and then ma'amar with the other, or gave her a get, or performed halitzah there is nothing after halitzah. [There is no difference in the law] whether there was one yavam to two yevamoth or two yavamim to yevamah.
+[If the yavam] performed halitzah and then did ma’amar, gave her a get, or had intercourse with her; Or if he had intercourse with her and then did ma'amar, gave her a get, or performed halitzah, there is no valid act after halitzah,Whether [it was performed] in the beginning, in the middle, or at the end. Concerning intercourse, if it took place first there is no valid act after it; If it occurred in the middle or at the end there can be a valid act after it. Rabbi Nehemiah says: with both intercourse and halizah, whether it took place in the beginning, in the middle, or at the end, there is no validity in any act that follows it.
+
+Chapter 6
+
+One who has intercourse with his yevamah, whether in error or with presumption, whether under compulsion or of his own free will, even if he acted in error and she in presumption, or he in presumption and she in error, or he under compulsion and she not under compulsion, or she under compulsion and he not under compulsion, whether he only began to have intercourse or he completed having intercourse, he has acquired her as a wife. The laws do not make a distinction between different types of intercourse.
+Similarly, one who has intercourse with any of the forbidden relatives listed in the Torah, or with any of those who are disqualified to marry him as, for instance, a widow to a high priest, a divorced woman or a halutzah to a common priest, a mamzeret or a netinah to an Israelite or the daughter of an Israelite to a mamzer or a nathin, he has disqualifed [her from marrying a priest], and the laws do not make a distinction between different types of intercourse.
+A widow to a high priest, a divorced woman or a halutzah to an ordinary priest they do not eat terumah from the point of betrothal. Rabbi Eliezer and Rabbi Shimon declare them eligible. If they became widows or were divorced after full marriage they are ineligible; If after betrothal they are eligible.
+A high priest shall not marry a widow whether she became a widow after a betrothal or after a marriage. He shall not marry one who has reached puberty. Rabbi Eliezer and Rabbi Shimon permit him to marry one who has reached puberty, but he may not marry one who lost her virginity through a stick. [A priest who] betrothed a widow, and was subsequently appointed high priest, may bring her into marriage. It once happened with Joshua ben Gamla that he betrothed Marta the daughter of Boethus, and the king appointed him high priest, and he brought her into marriage. If a shomeret yavam became liable to have yibbum with an ordinary priest and then he was appointed high priest, even though he already did ma’amar, he may not bring her into marriage. A high priest whose brother died must perform halitzah but may not contract yibbum.
+An ordinary priest shall not marry a woman incapable of procreation, unless he already has a wife or children. Rabbi Judah said: even though he has a wife and children he shall not marry a woman incapable of procreation, since she is a zonah, as mentioned in the Torah. But the Sages said: the term zonah implies only a female convert, freed slavewoman and one who has been subjected to illicit intercourse.
+A man shall not abstain from procreation unless he already has children. Beth Shammai says: two males, And Beth Hillel says: male and a female, for it says, “Male and female created he them” (Genesis 5:2). If a man married a woman and lived with her for ten years and she bore no child, he may not abstain [any longer from the duty of propagation]. If he divorced her she is permitted to marry another, and the second husband may also live with her for ten years. If she miscarried [the period of ten years] is counted from the time of her miscarriage. A man is commanded concerning the duty of propagation but not a woman. Rabbi Yohanan ben Beroka says: Concerning both of them it is said, “And God blessed them; and said to them… “Be fruitful and multiply” (Genesis 1:28).
+
+Chapter 7
+
+If a widow [who married] a high priest, or if a divorced woman or a halutzah [who married] an ordinary priest brought in to her husband melog slaves and tzon barzel slaves, the melog slaves may not eat terumah but the tzon barzel slaves may eat of it. The following are melog slaves: those who, if they die, are the wife’s loss and, if their value increases, are her profit. Even though it is the husband's duty to maintain them, they may not eat terumah. The following are tzon barzel slaves: if they die, they are the loss of the husband and, if their value increases, they are a profit to him. Since he is responsible for them, they are permitted to eat terumah.
+If the daughter of an Israelite was married to a priest, and she brought him in slaves, they are permitted to eat terumah whether they are melog slaves, or tzon barzel slaves. If the daughter of a priest was married to an Israelite and she brought him in slaves, they may not eat terumah whether they are melog slaves or tzon barzel slaves.
+If the daughter of an Israelite was married to a priest who died and left her pregnant, her slaves may not eat terumah because of the share of the fetus, since a fetus prevents [its mother] from eating [terumah] but does not cause her to be able to eat [terumah], the words of Rabbi Yose. They said to him: since you have testified to us concerning the daughter of an Israelite who was married to a priest, even concerning the daughter of a priest who was married to a priest, and he died and left her pregnant her slaves may not eat terumah because of the share of the fetus!
+A fetus, a yavam, betrothal, a deaf-mute, and a boy who is nine years and one day old, disqualify [a woman] from [terumah], but do not allow her to eat terumah, If it is doubtful whether the boy is nine years and one day old or not, or whether he has produced two hairs or not, If a house collapsed upon a man and upon his brother’s daughter, and it is not known which of them died first, her rival must perform halitzah but may not be taken in yibbum.
+The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah].If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah.If she becomes pregnant she may no longer eat terumah.[Even if] she becomes pregnant she may not eat.And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah;And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah.If she gave birth may eat.A slave disqualifies a woman from eating terumah through intercourse but not as her offspring.If she was the daughter of a priest married to an Israelite she may eat terumah.If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave;A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;
+A high priest sometimes disqualifies [his mother’s mother] from being able to eat terumah. How is this so? If a priest’s daughter was married to an Israelite and she bore a daughter by him, and the daughter went and married a priest and bore a son by him, such a son is fit to be a high priest, to stand and serve at the altar. He allows his mother to eat terumah but disqualifies his mother’s mother. And she can say, “[May there] not be like my grandson the high priest who disqualified me from eating terumah.”
+
+Chapter 8
+
+An uncircumcised [priest] and all impure persons may not eat terumah. Their wives and slaves may eat terumah. [A priest] whose testes are crushed or whose member is cut off, as well as their slaves, may eat terumah, but their wives may not. If, however, he did not know her after the his testes were crushed or his member was cut off, the wives may eat [terumah].
+Who is considered a “petzua dakkah”? Anyone whose testes are wounded even one of them. And a “kerut shofkhah”? A man whose member is cut off. If [any part] of the corona remained, even so much as a hair’s breadth, the man is regarded as fit [to serve as a priest]. A man who testes are wounded, and one whose member is cut off, are permitted to marry a convert or a freed slave. They are only forbidden to enter into the congregation, as it is said “No one whose testes are crushed or whose member is cut off shall be admitted into the congregation of the Lord” (Deuteronomy 23:2).
+An Ammonite and a Moabite are forbidden [to enter into the congregation of the Lord] and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females.
+Rabbi Joshua said: I have heard that a eunuch performs halitzah and that halitzah is performed by others for his wife, and also that a eunuch does not perform halitzah and that no halitzah is performed for his wife, and I am unable to explain this. Rabbi Akiva said: I will explain it: a man-made eunuch performs halitzah and halitzah is also performed for his wife, because there was a time when he was fit [to have children]. A eunuch by nature neither performs halitzah nor is halitzah performed for his wife, since there never was a time when he was fit. Rabbi Elazar said: Not so! Rather a eunuch by nature performs halitzah and halitzah is performed for his wife, because he may be cured. A man-made eunuch neither performs halitzah nor is halitzah performed for his wife, since he cannot be cured. Rabbi Joshua ben Baterra testified concerning Ben Megusat, who was a man-made eunuch living in Jerusalem and they performed yibbum for his wife, thus confirming the opinion of Rabbi Akiva.
+The eunuch neither performs halitzah nor contracts yibbum. So too a woman who is incapable of procreation neither performs halizah nor is taken in yibbum. If a eunuch performed halitzah for his yevamah, he does not disqualify her [from subsequently marrying a priest]. If he has intercourse with her he disqualifies her, since this is an act of fornication. Similarly where brothers performed halitzah for a woman incapable of procreation, they do not disqualify her [from marrying a priest]. If they have intercourse with her they do disqualify her, since this is an act of fornication.
+If a priest who was eunuch by nature married the daughter of an Israelite, he confers upon her the right to eat terumah. Rabbi Yose and Rabbi Shimon stated: if a priest who was an hermaphrodite married the daughter of an Israelite, he confers upon her the right to eat terumah. Rabbi Judah stated: if a tumtum was opened up and found to be a male, he may not perform halitzah, because he has the same status as a eunuch. The hermaphrodite may marry [a wife] but may not be married [by a man]. Rabbi Eliezer stated: concerning the hermaphrodite, [the one who has relations with him] is liable to be stoned like one [who has relations with] a male.
+
+Chapter 9
+
+Some women are permitted to their husbands and forbidden to their yevamim, Others are permitted to their yevamim and forbidden to their husbands, Others are permitted to both, Others are forbidden to both.[In all these cases the women] are permitted to their husbands and forbidden to their yevamim. These are the women who are permitted to their husbands and forbidden to their yevamim: An ordinary priest married a widow and had a brother who was a high priest; A halal married a woman who was fit and had a brother of legitimate status; An Israelite married the daughter of an Israelite and had a brother who was a mamzer, A mamzer married a mamzeret and had a brother who was an Israelite.
+The following are permitted to their yevamim and forbidden to their husbands:A high priest who betrothed a widow and has a brother who is an ordinary priest; A fit [priest] who married a halalah and has a brother who is a halal; An Israelite who married a mamzeret and has a brother who is a mamzeret; A mamzer who married the daughter of an Israelite and has a brother who is an Israelite. [In these cases the women] are permitted to their yevamim and forbidden to their husbands. The following are forbidden to both; A high priest who married a widow has a brother who is a high priest, or who is an ordinary priest; A fir [priest] who married a halalah and has a brother who was a fit [priest]; An Israelite who married a mamzeret and has a brother who is Israelite; A mamzer who married the daughter of an Israelite and has a brother who is a mamzer, [In these cases the women] are forbidden to both [the husband and the yavam]. All other women are permitted to both their husbands and their yevamim.
+[Concerning] relatives of the second degree [of incest laws who are forbidden] by the words of the scribes:[A woman who is] a second degree of kinship to the husband but not a second degree of kinship to the yavam, is forbidden to the husband and permitted to the yavam; [A woman who is] a second degree of kinship to the yavam but not a second degree of kinship to the husband is forbidden to the yavam and permitted to the husband; [A woman who is] a second degree of kinship to the one and to the other is forbidden to the one as well as to the other. She cannot claim her ketubah or usufruct or support money, or her worn clothes. The child is fit [to marry a priest], but the husband is compelled to divorce her. A widow who was married to a high priest, a divorcee or halutzah who was married to an ordinary priest, a mamzer or a netinah who was married to an Israelite, or the daughter of an Israelite who was married to a natin or a mamzer is entitled to her ketubah.
+The daughter of an Israelite who was betrothed to a priest, or who was pregnant from a priest, or was a shomeret yavam to a priest; And similarly, the daughter of a priest [who was in such relationship] with an Israelite, may not eat terumah. The daughter of an Israelite who was betrothed to a Levite, or who was pregnant from a Levite, or was a shomeret yavam to a Levite; And similarly, the daughter of a Levite [who was in such a relationship] with an Israelite may not eat tithe. The daughter of a Levite who was betrothed to a priest, or who was pregnant from a priest, or was a shomeret yavam to a priest; And similarly, the daughter of a priest [who was in such relationship] with a levite, may eat neither terumah nor tithe.
+The daughter of an Israelite married to a priest may eat terumah. If he died and she has a son by him she may continue to eat terumah. If she was [subsequently] married to a Levite, she may eat tithe. If he died and she had a son by him, she may continue to eat tithe. If she was [subsequently] married to an Israelite she may eat neither terumah nor tithe. If he died and she has a son by him, she may eat neither terumah nor tithe. If her son by the Israelite died, she may again eat tithe. If her son by the Levite died she may again eat terumah. If her son by the priest died, she may eat neither terumah nor tithe.
+The daughter of a priest who was married to an Israelite may not eat terumah. If he died and she had a son by him she may not eat terumah. If she was [subsequently] married to a Levite she may eat tithe. If he died and she had a son by him she may eat tithe. If she was [subsequently] married to a priest she may eat terumah. If he died and she had a son by him she may eat terumah. If her son by the priest died she may not eat terumah. If her son by the levite died she may not eat tithe. If her son by the Israelite died she returns to the house of her father; And it is concerning such a woman that it is said, “And she returns to her father’s house, as in her youth, she may eat of her father’s bread” (Leviticus 22:13).
+
+Chapter 10
+
+A woman whose husband had gone to a country beyond the sea and they came and told her, “Your husband died”, married, and then her husband returned: She must leave this one and that one, and she also requires a get from this one and that one. She has no ketubah, no usufruct, no support money or worn clothes, neither from this one nor from that one. If she has taken anything from this one or that one, she must return it. The child from this one or that one is a mamzer. Neither this one nor that one may impurify himself for her. Neither this one and that one has a claim to whatever she may find, nor what she makes with her hands, nor to invalidate her vows. If she was the daughter of an Israelite, she becomes disqualified from marrying a priest; if the daughter of a Levite, from the eating of tithe; and if the daughter of a priest, from the eating of terumah. Neither the heirs of this one nor the heirs of that one are entitled to inherit her ketubah. And if [the husbands] die, the brother of the one and the brother of the other must perform halitzah, but may not contract yibbum. Rabbi Yose said: her ketubah remains a charge upon the estate of her first husband. Rabbi Elazar said: the first husband is entitled to whatever she may find, and what she makes with her hands, and also has the right to invalidate her vows. Rabbi Shimon said: intercourse or halitzah with the brother of the first husband exempts her rival, and the child from him is not a bastard. If she married without an authorization, she may return to him.
+If she married with the authorization of the court, she must leave, but is exempt from bringing a sacrifice. If she married without the authorization of the court, she must leave and is liable to bring a sacrifice. The authority of the court is thus more greater in that it exempts her from the sacrifice. If the court ruled that she may be married and she went and disgraced herself, she must bring a sacrifice, because the court permitted her only to marry.
+If a woman whose husband and son went to a country beyond the sea was told, “Your husband died and your son died afterwards”, and she married again, and later she was told, “the [deaths] happened in the opposite order” she must leave, and any child born before or after is a mamzer. If she was told “Your son died and your husband died afterwards”, and she had yibbum, and afterwards she was told, “the [deaths] happened in the opposite order” she must leave, and any child born before or after is a mamzer. If she was told, “Your husband died”, and she married, and afterwards she was told, “He was alive but is now dead”, she must leave, and any child born before [the death of her first husband] is a mamzer, but one born after it is not a mamzer. If she was told, “Your husband died”, and she was betrothed, and afterwards her husband appeared, she is permitted to return to him. Although the second one gave her a get he has not thereby disqualified her from marrying a priest. This Rabbi Elazar ben Mathia expounded: “A woman divorced from her husband” (Leviticus 21:7) not from a man who is not her husband.
+If a man’s wife had gone to a country beyond the sea and he was told, “Your wife is dead”, and he married her sister, and afterwards his wife came back, [the latter] is permitted to return to him. He is permitted to marry the relatives of the second woman, and the second woman is permitted to marry his relatives. If the first wife died he is permitted to marry the second. If he was told that his wife was dead, and he married her sister, and then he was told that she was then alive but had since died, any child born before [his first wife’s death] is a mamzer, but anyone born after [her death] is not a mamzer. Rabbi Yose says: whoever disqualifies for others disqualifies for himself and whoever does not disqualify for others does not disqualify for himself.
+If a man was told “Your wife is dead” and he married her paternal sister; [and when he was told] “She is dead’, he married her maternal sister; [and when he was told] “She is dead”, and he married her paternal sister; [and when he was told] “She is dead, he married her maternal sister; and later it was found that they were all alive, he is permitted to the first, third and fifth, and they exempt their rivals; But he is forbidden to the second and the fourth, and intercourse with one of these does not exempt her rival. If he had intercourse with the second after the death of the first, he is permitted to the second and fourth, and they exempt their rivals; But he is forbidden to the third and the fifth, and intercourse with one of these does not exempt her rival.
+A boy of the age of nine years and one day disqualifies [his sister-in-law for marriage] with his brothers, and his brothers disqualify her for him, but while he disqualifies her from the outset only, the brothers disqualify her from the outset and at the end. How is this so? A boy of the age of nine years and one day who had intercourse with his sister-in-law disqualifies her [for marriage] with his brothers; The brothers disqualify her [for marriage with him] whether they had intercourse with her, did ma’amar, gave her a get or submitted to her halitzah.
+If a boy of the age of nine years and one day had intercourse with his yevamah and then his brother who was of the age of nine years and one day had intercourse with her, [the latter] disqualifies her for [the former]. Rabbi Shimon says: he does not render her unfit.
+If a boy of the age of nine years and one day had intercourse with his yevamah and afterwards had intercourse with her rival wife, he has disqualified [both women for marriage] with himself. Rabbi Shimon says: he does not disqualify them. If a boy of the age of nine years and one day had intercourse with his yevamah and then died, she must undergo halitzah but may not be taken in yibbum. If he had married [any other] woman and she subsequently died, she is exempt [from both halitzah and yibbum].
+If a boy of the age of nine years and one day had intercourse with his sister-in-law, and after he had come of age he married another woman and then died, if he had not known the first woman after he had become of age, the first one must have halitzah but may not be taken in yibbum, while the second may either have halitzah or yibbum. Rabbi Shimon says: [the yavam] may perform yibbum with whichever one he wants, and he must perform halitzah for the other [woman]. [The same law applies] whether he is of the age of nine years and one day, or whether he is of the age of twenty years but had not produced two pubic hairs.
+
+Chapter 11
+
+A man is permitted to marry [the relative] of a woman [whom he has] raped or seduced. He who rapes or seduces [a relative] of his married wife, is guilty. A man may marry a woman whom his father has raped or seduced or a woman whom his son has raped or seduced. Rabbi Yehudah forbids [marriage] with a woman whom one’s father has raped or seduced.
+The sons of a female convert who converted with her do not perform halitzah or yibbum, even if the one was not conceived in holiness but was born in holiness, and the other was both conceived and born in holiness. So also [is the law] where the sons of a female slave were freed together with her.
+If the children of five women were mixed up and, when these mixed up children grew up, they took wives and then died, four perform halitzah for one [of the widows] and one contracts with her yibbum. [Then] he and three [brothers] perform halitzah to [another one of the widows] and one has with her yibbum. Thus every one [of the widows] has halitzah four times and yibbum once.
+If the child of a woman was mixed up with the child of her daughter-in-law and the mixed-up children grew up and married women and then died, the [other] sons of the daughter-in-law perform halitzah but may not contract yibbum, for it is uncertain whether she is the wife of his brother or the wife of his father’s brother. The [other] sons of the older woman either perform halitzah or yibbum, since the only doubt is whether she is the wife of his brother or the wife of his brother’s son. If the not-mixed-up sons died then [with respect to the widows of the sons of the older woman] the mixed-up sons perform halitzah and may not have yibbum, since it is uncertain whether she is the wife of his brother or the wife of his father’s brother; [With respect to the widows] of the sons of the daughter-in-law one performs halitzah and the other [may] have yibbum.
+If the child of a priest’s wife was mixed-up with the child of her female slave, behold both may eat terumah and [together] they receive one share at the threshing-floor. They may not defile themselves for the dead nor may they marry any women whether these are eligible [for marriage with a priest] or ineligible. If when they grew up, the mixed-up children freed one another they may marry women who are eligible for marriage with a priest and they may not defile themselves for the dead. If they defiled themselves, they do not receive the penalty of forty lashes. They may not eat terumah, but if they did eat they need not pay compensation either for the principal or [the additional] fifth. They are not to receive a share at the threshing-floor, but they may sell [their own] terumah and the proceeds are theirs. They receive no share in the holy things of the temple, and no holy things are given to them but others do not take their holy things from them. They are exempt from [giving to any priest] the shoulder, the cheeks and the maw, while the firstling of either of them should remain in the pasture until it contracts a blemish. The restrictions relating to priests and the restrictions relating to Israelites are both imposed upon them.
+If a woman did not wait three months after [separation from] her husband, and married again and gave birth [to a son], and it is unknown whether it is a nine-months child by the first husband or a seven-months child by the second, if she had other sons by the first husband and other sons by the second, these must perform halitzah but may not contract yibbum. So too he, with their widows performs halitzah but may not contract yibbum. If he had brothers by the first and also brothers by the second, but not by the same mother, he may either perform halitzah or contract yibbum, But as for them, one performs halitzah and the other may [then] contract yibbum.
+If one of [the two husbands] was an Israelite and the other a priest: He may only marry a woman who is eligible to marry a priest. He may not defile himself for the dead, but if he did defile himself he does not suffer the penalty of forty stripes. He may not eat terumah, but if he did eat he need not pay compensation either for the principal or [for the additional] fifth. He does not receive a share at the threshing-floor, but he may sell [his own] terumah and the profits are his. He receives no share in the holy things of the temple, no holy things are given to him, but he is not deprived of his own. He is exempt from [giving to any priest] the shoulder, the cheeks and the maw, while his firstling must remain in the pasture until it contracts a blemish. The restrictions relating to priests and the restrictions relating to Israelites are imposed upon him. If the two [husbands] were priests: He must be an onen mourner for them and they must be onenim mourners for him, but he may not defile himself for them, nor may they defile themselves for him. He may not inherit from them, but they may inherit from him. He is exempt if he strikes or curses the one or the other. He goes up [to serve] in the Temple watch of the one as well as of the other, but he does not receive a share [in the offerings]. If both served in the same watch, he receives a single portion.
+
+Chapter 12
+
+The commandment of halitzah must be performed in the presence of three judges, even though all the three are laymen. If the woman performed the halitzah with a shoe, her halitzah is valid, [but if] with a felt sock it is invalid. If with a sandal to which a heel is attached it is valid, but [if with one] that has no heel it is invalid. [If the sandal was tied] below the knee the halitzah is valid, but if above the knee it is invalid.
+If the woman performed the halitzah with a sandal that did not belong to him, or with a wooden sandal, or with the one of the left foot [which he was wearing] on his right foot, the halitzah is valid. If she performed the halizah with a sandal too large [for him], in which, however, he is able to walk, or with one too small which, however, covers the greater part of his foot, her halizah is valid. If she performed the halitzah at night, her halitzah is valid. Rabbi Elazar disqualifies [halitzah at night]. [If she performed it] with [the yavam’s] left shoe, her halitzah is invalid, Rabbi Elazar validates it.
+If she took off his shoe and spat, but did not recite [the formula], her halitzah is valid. If she recited [the formula] and spat, but did not draw off the shoe, her halitzah is invalid. If she drew off the shoe and recited [the formula] but did not spit: R. Eliezer says her halitzah is invalid; and R. Akiva says: her halitzah is valid. R. Eliezer said to him: “‘So shall be done’ (Deut. 25:9), anything which is a deed is essential.” R. Akiva said to him: “From there is your proof!: ‘So shall be done to the man”, only that which is to be done to the man [is essential].
+If a deaf yavam submitted to halitzah or if a deaf yevamah performed halitzah, or if a halitzah was performed on a minor, the halizah is invalid. If a minor yevamah performed halitzah she must again perform halitzah when she becomes of age; if she does not again perform it, the halitzah is invalid.
+If she performed halitzah in the presence of two men or in the presence of three men and one of them was discovered to be a relative or in any other way unfit [to act as judge], her halitzah is invalid. R. Shimon and R. Yohanan Ha-Sandelar declare it valid. And it once happened that a man submitted to halitzah between himself and herself in a prison, and when the case came before R. Akiva he declared the halitzah valid.
+[This is the procedure in the performance of] the commandment of halitzah:He and his deceased brother’s wife come to the court, and they offer him appropriate advice, for it is said, “Then the elders of his city shall call him and speak to him” (Deut. 25:8). She then says: “My husband’s brother refuses to establish a name for his brother in Israel; he will not perform the duty of a levir (yavam)” (verse. Then he says: “I do not wish to marry her” (verse. [These sayings] were spoken in the holy tongue (Hebrew). “Then his brother’s widow shall go up to him in the presence of the elders, pull the sandal off his foot and spit in his face” (verse spit that the judges can see. “And make this declaration: Thus shall be done to the man who will not build up his brother’s house”. Thus far they used to dictate. When Rabbi Hyrkanus was under the terebinth at Kefar Etam he dictated the reading and completed the entire section, the practice was established to complete the entire section. “And he shall go in Israel by the name of ‘the family of the unsandaled one’” (verse. [The recitation of this verse] is a commandment [to be performed] by the judges and not by the disciples. Rabbi Judah says: it is a commandment incumbent upon all present to cry “[the man] that had his shoe pulled off, [the man] that had his shoe pulled off, [the man] that had his shoe pulled off.”
+
+Chapter 13
+
+Beth Shammai says: Only those who are betrothed may exercise the right of refusal; But Beth hillel says: Both those who are betrothed and those who are married. Beth Shammai says: [A declaration of refusal may be made] against a husband but not against a yavam; But Beth Hillel says: Either against a husband or against a yavam. Beth Shammai says: [The declaration] must be made in his presence, But Beth Hillel says: Either in his presence or not in his presence. Beth Shammai says: [The declaration must be made] before the court, But Beth Hillel says: Either before the court or not before the court. Beth Hillel said to Beth Shammai: [A girl] may exercise the right of refusal while she is a minor even four or five times. Beth Shammai said to them: “The daughters of Israel are not ownerless property! Rather, either she makes a declaration of refusal and then waits until she is of age, or she makes a declaration of refusal and marries again [immediately]. 
+Which minor must make the declaration of refusal?Any whose mother or brothers have given her in marriage with her consent. If they gave her in marriage without her consent she need not make any declaration of refusal. Rabbi Hanina ben Antigonus says: Any child who is unable to take care of her token of betrothal need not make any declaration of refusal. Rabbi Eliezer says: The act of a minor has no validity at all, rather [she is to be regarded] as one seduced. The daughter of an Israelite [who was married] to a priest may not eat terumah, and the daughter of a priest [who was married] to an Israelite may eat terumah.
+Rabbi Eliezer ben Jacob says: In the case of any hindrance that was due to the husband, she is considered to be his wife; But in the case of any hindrance that was not due to the husband she is not considered to be his wife.
+If a minor made a declaration of refusal against a man, he is permitted [to marry] her relatives and she is permitted to [marry] his relatives, and he does not disqualify her from[marrying] a priest. If he gave her a get, he is forbidden to [marry] her relatives and she is forbidden to [marry] his relatives, and he also disqualifies her from [marrying] a priest. If he gave her a get and remarried her and then she a made a declaration of refusal against him, and then she was married to another man and became a widow or was divorced, she is permitted to return to him. If she made a declaration of refusal against him and then he remarried her, and then he gave her a get and then she was married to another man and became a widow or was divorced, she is forbidden to return to him. This is the general rule: if divorce followed meun she is forbidden to return to him, and if meun followed divorce she is permitted to return to him.
+If a minor made a declaration of refusal against a man, and then she was married to another man who divorced her, and afterwards to another man against whom she made a declaration of refusal, and then to another man who divorced her: she is forbidden to return to any man from whom she was separated by a get, but is permitted to return to any man from whom she was separated by her declaration of refusal.
+If a man divorced his wife and remarried her, she is permitted to marry the yavam; Rabbi Elazar forbids. Similarly, if a man divorced an orphan and remarried her, she is permitted to marry the yavam; Rabbi Elazar forbids. If a minor was given in marriage by her father and was divorced she is like an orphan in her father’s lifetime and then her husband remarried her, all agree that she is forbidden to marry the yavam.
+If two brothers were married to two sisters who were minors and orphans, and the husband of one of them died, [the widow] is free since she is the [the yavam’s] wife’s sister. Similarly in the case of two deaf-mute [sisters]. [If the two brothers were married to two sisters one of whom was] of age and [the other] a minor, if the husband of the minor died, the minor is free since she is the [the yavam’s] wife’s sister. If the husband of the elder sister died: Rabbi Eliezer says the minor is to be instructed to make a declaration of refusal against him. Rabban Gamaliel says: If she made a declaration of refusal, then she did so; but if [she did] not, let her wait until she is of age and then she will be free since she is the [the yavam’s] wife's sister. Rabbi Joshua says: Woe to him because of his wife and woe to him because of his brother’s wife! He must allow his wife to go by [giving her] a get, and [he must let go] his brother’s wife through halitzah.
+If a man who was married to two minors orphans died, intercourse or halitzah with one of them exempts her rival. And the same is true with regard to two deaf women. [If a man was married to] a minor and to a deaf woman [and then died], intercourse with one of them does not exempt her rival. If one was of sound senses and one was deaf, intercourse with the woman of sound senses exempts the deaf woman, but intercourse with the deaf woman does not exempt the woman of sound senses. If one was of age and the other a minor, intercourse with the one of age exempts the minor, but intercourse with the minor does not exempt the one of age.
+If a man who was married to two orphans who were minors died, and the yavam had intercourse with one, and then he also had intercourse with the other, or his [the yavam’s] brother had intercourse with the other, he has not thereby disqualified the first [for him]; And the same is true with regard to two deaf women. [If one was] a minor and the other deaf, and the yavam had intercourse with the minor and then he had intercourse with the deaf widow, or a brother of his had intercourse with the deaf widow, he has not disqualified the minor [for him]. If the yavam had intercourse with the deaf widow and then he also had intercourse with the minor, or a brother of his had intercourse with the minor, he has disqualified the deaf widow [for him].
+[If one was] of sound senses and the other deaf, and the yavam had intercourse with the woman of sound senses and then he also had intercourse with the deaf woman, or a brother of his had intercourse with the deaf woman, he does not disqualify the former [for him]. If the yavam had intercourse with the deaf woman, and then he also had intercourse with the woman of sound senses, or a brother of his had intercourse with the woman of sound senses, he disqualifies the deaf woman [for him].
+[If one was] of age and the other a minor, and the yavam had intercourse with the one who was of age, and then he had intercourse with the minor, or a brother of his had intercourse with the minor, he does not disqualify the elder for him. If the yavam had intercourse with the minor, and then he also had intercourse with the one who was of age, or a brother of his had intercourse with the one who was of age, he disqualifies the minor [for him]. Rabbi Elazar says: the minor is to be instructed to make a declaration of refusal.
+If a yavam who was a minor had intercourse with a yevamah who was a minor, they should be brought up together. If he had intercourse with a yevamah who was of age, she should bring him up until he is of age. If a yevamah declared within thirty days [after yibbum], “he has not had intercourse with me”, they force him to perform halitzah; [If her declaration was made] after thirty days, they request that he perform halitzah. If he admits [that he did not have intercourse with her], they force him to perform halitzah.
+If a woman vowed to have no benefit from her yavam:If the vow was made during the husband’s lifetime they force him to perform halitzah, [If her vow was made] after the death of her husband, they request of him to perform halitzah. If this was her intention, [even if her vow was made] during the lifetime of her husband, they request of him to perform halitzah.
+
+Chapter 14
+
+If a deaf man married a woman of sound senses or a man of sound senses married a deaf woman he may, if he wishes, divorce her, and he may, if he wishes retain her; just as he marries by gestures so he divorces her by gestures. If a man of sound senses married a woman of sound senses and she became deaf, he may, if he wishes, divorce her; and he may, if he wishes, retain her. If she became insane he may not divorce her. If he became deaf or insane, he may never divorce her. Rabbi Yohanan ben Nuri says: Why may a woman who became deaf be divorced while a man who became deaf may not divorce [his wife]? They answered him: a man who divorces is not like a woman who is divorced, for while a woman may be divorced with her consent and without her consent, a man can divorce only with his consent.
+Rabbi Yohanan ben Gudgada testified concerning a deaf-mute whose father had given her in marriage, that she could be sent away with a bill of divorcement; They said to him: the other also is similar to her.
+If two deaf brothers were married to two deaf sisters, or to two sisters who were of sound senses, or to two sisters one of whom was deaf and the other was of sound senses; And so also if two deaf sisters were married to two brothers who were of sound senses, or to two deaf brothers, or to two brothers one of whom was deaf and the other of sound senses: Behold these [women] are exempt from halitzah and from yibbum. If [the women] were strangers they must marry them, and if they wish to divorce them, they may do so.
+If two brothers, one of whom was deaf and the other of sound senses, were married to two sisters who were of sound senses, and the deaf brother, the husband of the sister who was of sound senses, died, what should the brother of sound senses, the husband of the sister of sound senses, do? [Nothing, since she] is exempt, because she is his wife’s sister. If the brother of sound senses, the husband of [the sister who was] of sound senses, died, what should the deaf brother, the husband of [the sister who was] of sound senses, do? He must release his wife with a get, while his brother’s wife is forbidden forever [to marry again].
+If two brothers of sound senses were married to two sisters one of whom was deaf and the other of sound senses, and the brother of sound senses, the husband of the deaf sister, died, what should the brother of sound senses, the husband of the sister who was of sound senses, do? [Nothing, since she is] exempt because she is his wife’s sister. If the brother of sound senses, the husband of the sister who was of sound senses, died, what should the brother of sound senses, the husband of the deaf sister, do? He must release his wife with a get and his brother’s wife by halitzah.
+If two brothers, one of whom was deaf and the other of sound senses, were married to two sisters, one of whom was deaf and the other of sound senses, and the deaf brother, the husband of the deaf sister, died, what should the brother who was of sound senses, the husband of the sister who was of sound senses, do? [Nothing, since she is] exempt because she is his wife’s sister. If the brother of sound senses, the husband of the sister who was of sound senses, died, what should the deaf brother, the husband of the deaf sister, do? He must release his wife with a get, while his brother’s wife is forever forbidden [to marry again].
+If two brothers, one of whom was deaf and the other of sound senses, were married to two strangers who were of sound senses, and the deaf brother, the husband of the woman who was of sound senses, died, what should the brother of sound senses, the husband of the woman of sound senses, do? He either performs halitzah or yibbum. If the brother of sound senses, the husband of the woman who was of sound senses, died, what should the deaf brother, the husband of the woman who was of sound senses, do? He must marry her and he may never divorce her.
+If two brothers of sound senses were married to two strangers, one of whom was of sound senses and the other deaf, and the brother of sound senses, the husband of the deaf woman died, what should the brother of sound senses, the husband of the woman of sound senses, do? He must marries her and if he wishes to divorce her he may do so. If the brother of sound senses, the husband of the woman of sound senses, died, what should the brother of sound senses, the husband of the deaf woman, do? He may either perform halitzah or yibbum.
+If two brothers, one of whom was deaf and the other of sound senses, were married to two strangers, one of whom was deaf and the other of sound senses, and the deaf brother, the husband of the deaf woman, died, what should the brother of sound senses, the husband of the woman of sound senses do? He must marry her, but if he wishes to divorce her he may do so. If the brother of sound senses, the husband of the woman of sound senses, died, what should the deaf brother, the husband of the deaf woman, do? He must marry her and he may never divorce her.
+
+Chapter 15
+
+If a woman and her husband went to a country beyond the sea [at a time when there was] peace between him and her and [when there was also] peace in the world, and she came back and said, “My husband is dead”, she may marry again; and if she said, “My husband is dead [and he had no children]” she may contract yibbum. If there was peace between him and her, but war in the world, [or if there was] discord between him and her, but peace in the world, and she came back and said, ‘My husband is dead”, she is not believed. Rabbi Judah says: she is never believed unless she comes weeping and her garments are rent. They said to him: she may marry in either case.
+Bet Hillel says: we heard [such a tradition] only in respect of a woman who came from the harvest and [whose husband died] in the same country, and in a case similar to the one that happened. Bet Shammai said to them: [the law is] the same whether the woman came from the harvest or from olive picking, or from grape picking, or from one country to another--the Sages spoke of the harvest only [because the incident to which they referred] occurred then. Bet Hillel changed their view to rule in accordance with Bet Shammai.
+Bet Shammai says: she may marry and she receives her ketubah. Bet Hillel says: she may marry but she does not receive her ketubah. Bet Shammai said to them: you have permitted [what might be] the serious consequence of illicit intercourse, why should you not permit [the taking of her husband’s] money which is of less consequence! Bet Hillel said to them: we find that based on her testimony, the brothers may not receive their inheritance. Bet Shammai said to them: do we not learn this from her ketubah scroll wherein [her husband] writes to her “if you are married to another man, you will receive what is prescribed for you”! Bet Hillel changed their view to rule in accordance with Bet Shammai.
+All are believed to testify for her [concerning her husband’s death] except for her mother-in-law, the daughter of her mother-in-law, her rival wife, her sister-in-law and her husband’s daughter. Why is [the bringing of] a letter of divorce different [from testifying regarding] death?The written document provides the proof. If one witness stated, “he is dead”, and his wife married again, and another came and stated “he is not dead”, she need not leave [her new husband]. If one witness said “he is dead” and two witnesses said “he is not dead”, even if she married again, she must leave him. If two witnesses stated, “he is dead”, and one witness stated, “he is not dead”, even if she had not married, she may do so.
+If one wife said “he is dead’ and the other wife said, “he is not dead” , the one who said, “he is dead” may marry again and she also receives her ketubah, while the one who said, “he is not dead”, may neither marry again nor does she receive her ketubah. If one wife said, “he is dead” and the other stated “he was killed”: Rabbi Meir says: since they contradict one another they may not marry again. Rabbi Judah and Rabbi Shimon say: since both admit that he is not alive, both may marry again. If one witness says, “he is dead”, and another witness says “he is not dead’, Or if one woman says “he is dead”, and another woman says, “he is not dead’, she may not marry again.
+If a woman and her husband went to a country beyond the sea, and she returned and stated, “my husband is dead”, she may be married again and she also receives her ketubah. However, her rival wife is forbidden to remarry.If [her rival wife] was the daughter of an Israelite [who was married] to a priest, she is permitted to eat terumah, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead her away from transgression, unless [it be enacted that] she shall be forbidden both to marry and to eat terumah.
+If she stated, “my husband died first and my father-in-law died after him”, she may marry again and she also receives her ketubah, but her mother-in-law is forbidden [to remarry]. If [her mother-in-law] was the daughter of an Israelite [who was married] to a priest, she is permitted to eat terumah, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead her away from transgression, unless [it be enacted that] she shall be forbidden both to marry and to eat terumah. If a man betrothed one of five women and he does not know which of them he has betrothed, and each states, “he has betrothed me”, he gives a letter of divorce to every one of them, and he leaves one ketubah [sum] for them and withdraws, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead him away from transgression, unless he gives to each of them both a get and a ketubah. If a man robbed one of five persons and does not know which of them he has robbed, and each one states, “he has robbed me”, he leaves the [amount of] the robbery among them and withdraws, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead them away from transgression, unless one pays [the full amount of the robbery] to every one [of the persons involved].
+A woman who went with her husband to a country beyond the sea, and her son was with her, and who came back and stated, “my husband died and afterwards my son died”, is believed. [If she stated] “my son died and afterwards my husband died”, she is not believed, but we are concerned that her words [might be true] and she must, therefore, perform halitzah but may not contract yibbum.
+[If a woman states], “A son was given to me [while I was] in a country beyond the sea” and she also states, “my son died and afterwards my husband died”, she is believed. [If she states], “my husband died and afterwards my son died”, she is not believed, but we are concerned that her words [might be true] and she must, therefore, perform halitzah but may not contract yibbum.
+[If a woman states] “a brother-in-law was given to me [while I was] in a country beyond the sea”, and afterwards she states, “my husband died and afterwards my brother-in-law died” or “my brother-in-law died and afterwards my husband died”, she is believed. If a woman and her husband and her brother-in-law went to a country beyond the sea, and she [on returning home] stated, “my husband died and afterwards my brother-in-law [died]” or “my brother-in-law [died] and afterwards my husband [died]” she is not believed; For a woman is not to be believed when she asserts “my brother-in-law is dead”, in order that she may marry again; Nor [is she believed when she states that] her sister is dead, in order that she may enter his house. A man also is not believed when he states “my brother is dead”, so that he may have yibbum with his wife, nor [when he states that] his wife is dead, in order that he may marry her sister.
+
+Chapter 16
+
+A woman whose husband and rival wife went to a country beyond the sea, and to whom people came and said, “your husband is dead”, must neither marry nor contract yibbum until she has ascertained whether her rival wife is pregnant. If she had a mother-in-law she need not be concerned [she had another son]. But if [the mother-in-law] departed while pregnant she must be concerned [that another son was born]. Rabbi Joshua says: she need not be concerned.
+Two sisters-in-law, one says, “My husband is dead”, and the other also says, “My husband is dead”, this one is forbidden on account of the husband of this one, and this one is forbidden on account of the husband of this one. If one had witnesses and the other had no witnesses, she who has the witnesses is forbidden, while she who has no witnesses is permitted. If the one has children and the other has no children, she who has children is permitted and she who has no children is forbidden. If they contracted yibbum, and the yevamim died, they are forbidden [to marry again]. Rabbi Elazar says: since they were permitted to marry the yevamim, they are subsequently permitted to marry any man.
+They are allowed to testify only about the face with the nose, even though there were also marks on the man’s body or clothing. They are allowed to testify only when his soul has departed, even though they have seen him cut up or crucified or being devoured by a wild beast. They are allowed to testify only [if they saw the body] within three days [of death]. Rabbi Judah ben Baba says: not all men, all places, or all times are alike.
+If a man fell into water, whether it had [a visible] end or not, his wife is forbidden [to marry again]. Rabbi Meir said: it once happened that a man fell into a large cistern and came out after three days. Rabbi Yose: it once happened that a blind man descended into a cave to immerse and his guide went down after him; and after waiting long enough for their souls to depart, permission was given to their wives to marry again. Another incident occurred at Asia where a man was lowered into the sea, and only his leg was brought up, and the Sages ruled: [if the recovered leg contained the part] above the knee [the man’s wife] may marry again, [but if it contained only the part] below the knee, she may not marry again.
+Even if he only heard from women saying, “so-and-so is dead”, this is enough. Rabbi Judah says: even if he only heard children saying, “behold we are going to mourn for a man named so-and-so and to bury him” [it is enough]. Whether [such statement was made] with the intention [of providing evidence] or was made with no such intention [it is valid]. Rabbi Judah ben Bava says: with an Israelite [the evidence is valid] only if the man had the intention [of acting as witness]. In the case of a non-Jew the evidence is invalid if his intention was [to act as witness].
+They may testify [even if the body was seen] in candle light or in moonlight. And a woman may be given permission to marry again on the evidence of a mere voice. It once happened that a man was standing on the top of a hill and cried, “so-and-so son of so-and-so from such-and-such a place is dead”, but when they went [to the top of the hill] they didn’t find anyone there. [Nevertheless], they allowed his wife to remarry. In another instance, at Zalmon a person declared, “I am so-and-so son of so-and-so; a snake has bitten me, and I am dying”; and when they went [to examine the corpse] they did not recognize him, they [nevertheless] allowed his wife to remarry.
+Rabbi Akiva said: When I went down to Nehardea to intercalate the year, I met Nehemiah of Bet D’li who said to me, “I heard that in the land of Israel no one, permits a [married] woman to marry again on the evidence of one witness, except Rabbi Judah ben Bava”. “That is so”, I told him. He said to me, “Tell them in my name: ‘You know that this country is in confusion because of marauders. I have received a tradition from Rabban Gamaliel the Elder: that they allow a [married] woman to remarry on the evidence of one witness’”. And when I came and recounted the conversation in the presence of Rabban Gamaliel he rejoiced at my words and exclaimed, “We have found a match for Rabbi Judah ben Bava!” As a result of this talk Rabban Gamaliel remembered that some men were once killed at Tel Arza, and that Rabban Gamaliel the Elder had allowed their wives to marry again on the evidence of one witness, and the law was established that they allow a woman to marry again on the evidence of one witness, and on the testimony of one [who states that he has heard] from another witness, from a slave, from a woman or from a female slave. Rabbi Eliezer and Rabbi Joshua say: a woman is not be allowed to remarry on the evidence of one witness. Rabbi Akiva ruled: [a woman is not allowed to marry again] on the evidence of a woman, on that of a slave, on that of a female slave or on that of relatives. They said to him: It once happened that a number of Levites went to Tsoar, the city of palms, and one of them became ill on the way, and they left him in an inn. When they returned they asked the [female] innkeeper, “Where is our friend?” And she replied, “He is dead and I buried him”, and they allowed his wife to remarry. Should not then a priest’s wife [be believed at least as much] as an innkeeper!” He answered them: When she will [give such evidence] as the innkeeper [gave] she will be believed, for the innkeeper had brought out to them [the dead man’s] staff, his bag and the Torah scroll which he had with him.
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+Mishnah Yevamot
+משנה יבמות
+Sefaria Community Translation
+https://www.sefaria.org
+
+Mishnah Yevamot
+
+
+
+Chapter 1
+
+
+
+Chapter 2
+
+
+
+Chapter 3
+
+
+
+Chapter 4
+
+
+
+
+
+
+
+
+
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+
+
+
+What's the definition of a mamzer?  [The offspring of a union with] someone who shares the same flesh who the Torah forbids to you, according to Rabbi Akiva.  Shimon the Yemenite says, a mamzer is  [the offspring resulting from] any [sexual] prohibition that carries the penalty of excision by the Hand of Heaven ["kareit"].  The halacha is according to Shimon the Yemenite.  Rabbi Joshua says, any [offspring resulting from a union] where there is a penalty of death by the court.  Rabbi Simon the son of Azai said, "I found that it was written in the scroll where the courts would record the lineages of the families of Jerusalem that someone is a mamzer if he is the offspring of a married woman [and a man other than her husband], supporting the words of Rabbi Joshua.  
+
+If a man's wife died, he is permitted to marry her sister.  If they divorced, and then the wife died, he is permitted to marry her sister.  If [they divorced and] the wife married another, and then the former wife died, he is permitted to marry his former wife's sister.  If he performed the ritual of yevamot with a woman, and that woman died, he is permitted to marry that woman's sister.  If he performed the ritual of chalitza with a woman and then she died, he is permitted to marry that woman's sister.
+
+Chapter 5
+
+
+
+Chapter 6
+
+[If] one had relations with his <i>Yevama</i> [a woman whose husband died childless and whose brother-in-law must marry or dismiss her] he acquires [marries her thereby].  [This is so] whether he [had relations] unknowingly [he thought she was somebody else] or knowingly, by force [he was compelled by somebody else] or willingly.  [This is so] even [if] he [acted] unknowingly and she [acted] knowingly, [or] he [acted] knowingly and she [acted] unknowingly, [or] he [acted] by force and she did not [act] by force, [or] she [acted] by force and he did not [act] by force.  [This is so] whether he did not complete the intercourse or he did complete the intercourse.  And it makes no difference whether there was [natural] relations or [unnatural] relations. 
+Similarly, [if] one had relations with any of those with whom such unions are forbidden by the Torah, or with a woman who is disqualified for him - such as a widow to a High Priest or a divorced woman or a <i>Chalutzah</i> [a woman who performs <i>Chalitzah</i>] to a common priest, or a <i>Mamzeret</i> [the offspring of a severely prohibited union between a Jewish man and woman] or a <i>Netinah</i> [a member of a caste of Temple servants historically descended from the Gibeonites] to a Jew, she is disqualified [from later marrying a priest]. And it makes no difference whether there was [natural] relations or [unnatural] relations. 
+Once there has been betrothal of a widow to a High Priest, or of a divorced woman or a <i>Chalutzah</i> to a common priest, they [the women] may not eat <i>Terumah</i> [a portion of a crop given to a priest which becomes holy upon separation and may only be consumed by priests and their households].  Rabbi Elazar and Rabbi Shimon allow her [to eat <i>Terumah</i>].  If they [these women] become widowed or divorced [from these priests] following marriage they are disqualified [from marrying priests]; if they [become widowed or divorced] following betrothal they are permitted [to marry priests]. 
+The High Priest may not marry a widow, either a widow from marriage or a widow from betrothal, and he may not marry a <i>bogeret</i> [a girl past the age of twelve years and six months]. Rabbi Elazar and Rabbi Shimon allow him [to marry] a  <i>bogeret</i>. He may not marry a woman [who is not a virgin due to being] wounded by a piece of wood [in her vagina].  [If] he has betrothed a widow and [subsequently] is elected High Priest, he may marry [her]. It once happened that Yehoshua ben Gamla betrothed Marta bat Baytos, and the king appointed him High Priest, and he married her. If a woman who was a <i>Shomeret Yavam</i> [the widow of a childless man whose brother-in-law has not yet married her nor released her from the obligation of Levirate marriage] was awaiting [<i>Yibum</i> - Levirate marriage wherein a man weds his childless brother's widow] from a common priest and he was appointed High Priest, he may not marry her even if he's performed <i>Ma’amar</i> [semi-betrothal of a <i>Yevama</i> widow through money or a document]. [If] the brother of a High Priest dies he undergoes  <i>Chalitzah</i> but does not perform <i>Yibum</i>.
+A common priest may not marry an <i>aiylonit</i> [a woman with arrested sexual development who cannot bear children] unless he [already] has a wife and children.  Rabbi Yehudah says: He may not marry an <i>aiylonit</i> even if he [already] has a wife and children because she is the <i>zonah</i> mentioned in the Torah.  But the Sages say: By <i>zonah</i> the Torah refers to a convert, or a freed maidservant, or a woman who had licentious relations.
+One may not abstain from procreation unless he [already] has children.  Beit Shammai say: [One must have] two boys, and Beit Hillel say: [One must have] a boy and a girl, as it says, "Male and female He created them" (Bereishit 5:2).  [If] one married a woman and waited for ten years and she did not bear children, he is not permitted to abstain [from his obligation].  [If] he divorced her she is permitted to marry somebody else, and the second [husband] is permitted to wait ten years with her.  And if she miscarries he counts [ten years] from the point she miscarried. A man is commanded to procreate but a woman is not.  Rabbi Yochanan ben Beroka says: It states to both of them, "And God blessed them and He said to them... be fruitful and multiply" (Bereishit 1:25).
+
+Chapter 7
+
+
+
+
+A fetus, a brother-in-law [who is required to fulfill yibum], a betrothal, a deaf mute and a boy nine days and one year old disqualify [a woman from eating teruma] but do not give them the right to eat, and [this is the case] even if it is unclear that he is nine years old and a day or unclear that he is not, or unclear if he has grown two pubic hairs or not. If a house collapses on a man and on his brother's daughter and it is unknown who died first, the rival must perform chalitza but does not contract levirate marriage.
+The rapist, the seducer, and the mentally incompetent can neither deprive a woman of the right of eating terumah, nor can they grant the right upon her. If, however, they are unfit to enter into the assembly of Israel, they do deprive a woman of her right to eat terumah. How so? If an Israelite had relations with the daughter of a kohen, she may still continue to eat terumah. Iif she gets pregnant, she may no longer eat terumah. If the fetus was aborted in her womb, she may eat. But if she gave birth to a child, she may eat. The power of the son is thus greater than the father's power. A slave deprives a woman, due to his cohabitation, from eating terumah, but not as her offspring. How so? If the daughter of an Israelite was wed to a kohen, or if the daughter of a kohen was married to an Israelite, and she had a son by him, and that son went and violated a bondswoman who had a son by him, such a son is a slave. And if his paternal grandmother was a bat yisrael (daughter of an Israelite) married to a kohen (priest), she is not allowed to eat terumah. But if she were a bat kohen (priest's daughter) and married to an Israelite, she may eat terumah. A mamzer (bastard, illegitimate child) deprives a woman from eating terumah, and also bestows the privilege on her? How so? If an Israelite's daughter was married to a kohen, or a kohen's daughter was married to an Israelite, and she bore him a daughter, and the daughter married a slave or idolater, and had a son by him, the son is a mamzer. If his maternal grandmother was a bat yisrael  (daughter of an Israelite) married to a kohen, she may eat terumah. But if she was a kohen's daughter married to an Israelite, she may not eat terumah. 
+
+Chapter 8
+
+An uncircumcised [priest] and all impure individuals [usually allowed to eat <i>Terumah</i>] may not eat <i>Terumah</i> [a portion of a crop given to a priest which becomes holy upon separation and may only be consumed by priests and their households].  Their wives and slaves may [nevertheless] eat <i>Terumah</i>.  A  priest "injured by crushing" or  whose "flow was cut off" may eat [<i>Terumah</i>] as may their slaves, but their wives may not.  But if he [the priest] did not have relations with her after he was injured by crushing or his flow was cut off she [his wife] may eat [<i>Terumah</i>]. 
+Who is [considered] one "injured by crushing"?  Anyone whose testicles were wounded, even if just one of them was.  And [who is considered] one whose "flow was cut off"?  One whose member was cut off.  And if [any part] of the corona remained, even so much as a hair’s breadth, he is fit. A man whose testicles were wounded and one whose member was cut off are permitted [to marry] a convert or a freed maidservant.  They are only forbidden to enter into the congregation [of Israel] as it is said,  “One injured by crushing or whose flow is cut off may not enter the congregation of God” (Devarim 23:2). 
+An Ammonite and a Moabite are forbidden [to enter into the congregation of Israel] and their prohibition is forever. However, their women are permitted immediately [following conversion].  Both male and female Egyptians and Edomites are forbidden only until the third generation.  Rabbi Shimon permits their women immediately.  Said Rabbi Shimon: This follows <i>a fortiori</i> reasoning: If in a case where males are forbidden forever the females are [nevertheless] permitted immediately [upon conversion], then in a case where males are forbidden only until the third generation how much more so should females be permitted immediately [upon conversion].  They [the Sages] said to him: If this is a received tradition we shall accept it, but if it is only a logical inference there is a refutation. He replied: No! I am in fact reporting a received tradition.  <i>Mamzerim</i> [a <i>Mamzer</i> is the offspring of a severely prohibited union between a Jewish man and woman] and <i>Netinim</i> [a <i>Netin</i> is a member of a caste of Temple servants historically descended from the Gibeonites] are forbidden [from marrying into the nation] and their prohibition is forever.  [This restriction bans] both males and females. 
+Rabbi Yehoshua said: I have heard that a eunuch undergoes <i>Chalitzah</i> [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] and that one undergoes <i>Chalitzah</i> for his wife; and that a eunuch does not undergo <i>Chalitzah</i> and that one does not undergo <i>Chalitzah</i> for his wife, but I am unable to explain this.  Rabbi Akiva said: I will explain it: a man-eunuch [castrated by a person] undergoes <i>Chalitzah</i> and one undergoes <i>Chalitzah</i> for his wife because there was a time when he was fit [to have children]; a sun-eunuch [who was born that way] does not undergo <i>Chalitzah</i> nor does one undergo <i>Chalitzah</i> for his wife since there was never a time when he was fit.  Rabbi Eliezer says: Not so!  Rather, a sun-eunuch undergoes <i>Chalitzah</i> and one undergoes <i>Chalitzah</i> for his wife because because there is a cure; a man-eunuch does not undergo <i>Chalitzah</i> nor does one undergo <i>Chalitzah</i> for his wife since he has no cure.  Rabbi Yehoshua ben Betiera testified concerning Ben Megusat who was a man-eunuch in Jerusalem and they performed <i>Yibum</i> [Levirate marriage wherein a man weds his childless brother's widow] for his wife, to uphold the opinion of Rabbi Akiva. 
+The eunuch neither undergoes <i>Chalitzah</i> nor performs <i>Yibum</i>.  Similarly, an <i>aiylonit</i> [a woman with arrested sexual development who cannot bear children] neither performs <i>Chalitzah</i> nor undergoes <i>Yibum</i>. [If] a eunuch underwent <i>Chalitzah</i> from his <i>Yevama</i> [a woman whose husband died childless and whose brother-in-law must marry or dismiss her] he does not disqualify her [from subsequently marrying a priest].  If he had relations with her he does disqualify her since this is licentious relations [because she is forbidden to him].  Similarly, [if] brothers underwent <i>Chalitzah</i> from <i>aiylonit</i> they do not disqualify her [from marrying a priest].  If they had relations with her they do disqualify her since this is licentious relations. 
+[If] a priest who was a sun-eunuch married the daughter of an Israelite, he confers upon her the right to eat <i>Terumah</i> [a portion of a crop given to a priest which becomes holy upon separation and may only be consumed by priests and their households].  Rabbi Yose and Rabbi Shimon said: [If] a priest who was an <i>androginos</i> [person with both male and female sexual organs. It is halachically uncertain whether such a person is male, female or, perhaps, has a uniquely defined halachic gender] married the daughter of an Israelite, he confers upon her the right to eat <i>Terumah</i> . Rabbi Yehudah said: [If] a <i>tumtum</i> [person with recessed sexual organs whose gender is therefore impossible to determine, presently, by external examination. It is halachically uncertain whether such a person is male or female] was torn and found to be male he may not undergo <i>Chalitzah</i> because he is like a eunuch.  An <i>androginos</i>may marry [a woman] but may not be married [to a man].  Rabbi Eliezer said: [If one has relations with] an <i>androginos</i> he is liable to be stoned like one [who has relations with] a male.   
+
+Chapter 9
+
+There are women who are permitted to their husbands but who are forbidden to their <i>Yevamim</i> [a <i>Yavam</i> is  one upon whom has fallen the obligation to perform Levirate marriage]. [There are] women who are permitted to their <i>Yevamim</i> but are forbidden to their husbands.  [There are] women who are permitted to these and to these; and [there are] women who are forbidden to these and to these. And these are they who are permitted to their husbands and forbidden to their <i>Yevamim</i>: [The widow of] a common priest who married a widow [that is, she is a widow for the second time] and who has a brother who is a High Priest; [the widow of] a <i>Chalal</i> [the son of a priest and a woman whom the priest was forbidden to marry] who married a woman fit [to marry a priest] and who has fit brother [a priest]; [the widow of] an Israelite who married the daughter of an Israelite and who has a brother who is a <i>Mamzer</i> [the offspring of a severely prohibited union between a Jewish man and woman]; [the widow of] a <i>Mamzer</i> who married a <i>Mamzeret</i> [a female <i>Mamzer</i>] and who has an Israelite brother - these women are permitted to their husbands but are forbidden to their <i>Yevamim</i>.
+And these are they who are permitted to their <i>Yevamim</i> but are forbidden to their husbands: [The widow of] a High Priest who betrothed a widow [that is, she is now a widow for the second time] and who has a brother who is a common priest; [the widow of] a fit priest who married a <i>Chalalah</i> [the daughter of a priest and a woman whom the priest was forbidden to marry] and who has a brother who is a <i>Chalal</i>; [the widow of] an Israelie who married a <i>Mamzeret</i> and who has a brother who is a <i>Mamzer</i>; [the widow of] a <i>Mamzer</i> who married the daughter of an Israelite and who has a brother who is an Israelite - these women are permitted to their <i>Yevamim</i> but are forbidden to their husbands. [And these are] women who are forbidden to these and to these: [The widow of] a High Priest who married a widow and who has a brother who is a High priest or a common priest; [the widow of] a fit priest who married a <i>Chalalah</i>and who has a brother who is [also] fit; [the widow of] an Israelite who married a <i>Mamzeret</i> and who has a brother who is an Israelite; [the widow of] a <i>Mamzer</i> who married the daughter of an Israelite and who has a brother who is a <i>Mamzer</i> — these women are forbidden to these and to these.  And all other women are permitted to their husbands and to their <i>Yevamim</i>.
+[With respect to] secondary [relatives whom one is forbidden to marry] due to rabbinic decree: [If] the woman is [related to the] secondary [degree] to the husband but is not secondary to the <i>Yavam</i> she is forbidden to the husband but is permitted to the <i>Yavam</i>; [if] she is secondary to the <i>Yavam</i> but is not secondary to the husband, she is forbidden to the <i>Yavam</i> but is permitted to the husband. [If] she is secondary to him and to him, she is forbidden to him and to him.  [Such a woman] has [receives] no <i>Ketubah</i> [a monetary settlement payable to a woman upon divorce or the death of her husband], nor [repayment for the] usufruct [she brought into the marriage], nor maintenance, nor [repayment for the] deterioration [of her usufruct]; but the child [of a union with her] is fit [as a priest], and we compel him [the husband] to divorce her.  These women have [receive] a <i>Ketubah</i>: A widow [married] to a High Priest; a divorced woman or a <i>Chalutzah</i> [a woman who performs <i>Chalitzah</i>, married] to a common priest; a <i>Mamzeret</i> or a <i>Netinah</i> [a member of a caste of Temple servants historically descended from the Gibeonites, married] to an Israelite; the daughter of an Israelite [married] to a <i>Netin</i> or to a <i>Mamzer</i>.
+[If] the daughter of an Israelite is betrothed to a priest, or is pregnant by a priest, or is a <i>Shomeret Yavam</i> [the widow of a childless man whose brother-in-law has not yet married her nor released her from the obligation of Levirate marriage] to a priest, and similarly [if] the daughter of a priest [is betrothed] to an Israelite - she [these women] may not eat <i>Terumah</i> [a portion of a crop given to a priest which becomes holy upon separation and may only be consumed by priests and their households]. [If] the daughter of an Israelite [is betrothed] to a Levite, or is pregnant by a Levite, or is a <i>Shomeret Yavam</i> to a Levite, and similarly the daughter of a Levite [betrothed] to an Israelite - she [these women] may not eat <i>Ma'aser</i> [<i>Ma'aser Rishon</i> is the first tithe of produce which must be given to the Levite]. [If] the daughter of a Levite is betrothed to a priest, or is pregnant by a priest, or is a <i>Shomeret Yavam</i> to a priest, and similarly [if] the daughter of a priest [is betrothed] to a Levite - she [these women] may not eat <i>Terumah</i> or <i>Ma'aser</i>. 
+[If] the daughter of an Israelite is married to a priest she may eat <i>Terumah</i>.  [If] he dies and she bore him a child, she may [still] eat <i>Terumah</i>.  [If] she [subsequently] marries a Levite she may eat <i>Ma'aser</i>. [If] he [the Levite] dies and she bore him a child, she may [still] eat <i>Ma'aser</i>.  [If] she [subsequently] married an Israelite, she may not eat <i>Terumah</i> or <i>Ma'aser</i> [anymore].  [If] he [the Israelite] dies and she bore him a son she may not eat <i>Terumah</i> or <i>Ma'aser</i>; [if] her son from the Israelite dies, she may eat <i>Ma'aser</i> [again]. [If then] her son from the Levite dies, she may eat <i>Terumah</i> [again].  [If then] her son from the priest dies she may not eat <i>Terumah</i> or <i>Ma'aser</i> [anymore].
+[If] the daughter of a priest [is married] to an Israelite she may not eat <i>Terumah</i>. [If] he [the Israelite] dies and she bore him a son, she may [still] not eat <i>Terumah</i>.  [If] she [subsequently] marries a Levite she may eat <i>Ma'aser</i>. [If] he [the Levite] dies and she bore him a son she may [still] eat <i>Ma'aser</i>.  [If] she [subsequently] marries a priest she may eat <i>Terumah</i>. [If] he [the priest] dies and she bore him a son she may she may [still] eat <i>Terumah</i>.  [If] her son from the priest dies, she may she may not eat <i>Terumah</i> [anymore]. [If] her son from the Levite dies she may not eat <i>Ma'aser</i> [anymore]. [If] her son from the Israelite dies she returns to her father's house, and about her it says, "And she shall return to her father's house as in her youth, and shall eat of her father's bread," (Vayikra 22:13).
+
+Chapter 10
+
+
+
+
+
+
+A boy of the age of nine years and one day disqualifies [his sister-in-law for marriage] with his brothers, and his brothers disqualify her for him, but while he disqualifies her from the outset only, the brothers disqualify her from the outset and at the end.  How is this so?   A boy of the age of nine years and one day who had intercourse with his sister-in-law disqualifies her [for marriage] with his brothers; If the brothers  had intercourse with her, or did ma’amar with her, or gave her a get or submitted to her <i>chalitsah</i> they have disqualified her for marriage with him. 
+A boy of the age of nine years and one day who had intercourse with his dead brother's wife and then another brother who was of the age of nine years and one day had intercourse with her, [the latter] disqualifies her for [the former].   Rabbi Shimon says: he does not disqualify. 
+A boy of the age of nine years and one day who had intercourse with his dead brother's wife and afterwards had intercourse with her rival wife, he has disqualified [both women for marriage] with himself.   Rabbi Shimon says: he does not disqualify them. A boy of the age of nine years and one day had intercourse with his dead brother's wife and then died, she must undergo <i>chalitsah</i> but may not be taken in Levirate marriage.    If he had married [any other] woman and she subsequently died, she is exempt. 
+A boy of the age of nine years and one day had intercourse with his dead husband's wife, and after he had come of age he married another woman and then died, if he had not known the first woman after he had become of age, the first one must have <i>chalitsah</i> but may not be taken in <i>chalitsah</i>marriage, while the second may either have <i>chalitsah</i> or Levirate marriage.  Rabbi Shimon says: he may perform Levirate marriage with whichever one he wants, and he must perform <i>chalitsah</i> for the other [woman].    [The same law applies] whether he is nine years and one day, or whether he is twenty years but had not produced two pubic hairs.  
+
+Chapter 11
+
+One may marry [the relatives of] a woman he has violated or has seduced; but one who violates or seduces [the relatives] of his married woman [that is, his wife] is liable.  One may marry a woman who has been violated by his father or seduced by his father, or a woman who has been violated by his son or seduced by his son. Rabbi Yehudah forbids one [to marry] a woman who has been violated by his father or seduced by his father.
+[If] the sons of a female convert converted with her [and one  marries and then dies] they do not undergo <i>Chalitzah</i> [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage] nor do they perform <i>Yibum</i> [Levirate marriage wherein a man weds his childless brother's widow].  [This is so] even if the conception of the first [son took place] not in sanctity [before the mother's conversion] but his birth [took place] in sanctity [after her conversion], and the conception and birth of the second one took place in sanctity. [The law is] similar with a maidservant who was freed along with her sons.   
+[If] the sons of five women [each of whom has an additional son] become mixed up [making their maternity unknown] and they attained majority [remaining] mixed up, and they married wives and died, four [of the surviving sons] undergo <i>Chalitzah</i> from one [<i>Yevama</i>] and one performs  <i>Yibum</i>.  He [the one who performed <i>Yibum</i>] and three others undergo <i>Chalitzah</i> from a different [second widow] and one performs <i>Yibum</i>.  What emerges is four acts of <i>Chalitzah</i> and one act of <i>Yibum</i> for each one [woman].
+[If] the son of a woman becomes mixed up with her daughter-in-law's son [and each woman has other sons] and they attained majority [remaining] mixed up, and they married and died, the [other] sons of the daughter-in-law undergo <i>Chalitzah</i> but do not perform <i>Yibum</i> since there is doubt whether she [each <i>Yevama</i>] is the wife of his brother or the wife of his father's brother. And the [other] sons of the grandmother either undergo <i>Chalitzah</i> or perform <i>Yibum</i> since there is doubt whether she [each <i>Yevama</i>] is the wife of his brother or the wife of his brother's son.  [If] the fit [certain] sons die, the mixed up sons undergo <i>Chalitzah</i> from [the wives of] the grandmother's sons but do not perform <i>Yibum</i> since there is doubt whether she [each <i>Yevama</i>] is the wife of his brother or the wife of his father's brother, and [with regard to] the daughter-in-law's sons - one undergoes <i>Chalitzah</i> and one performs <i>Yibum</i>.
+[If] the son of a woman [married to a] priest becomes mixed up with the son of her maidservant, they [both] may eat <i>Terumah</i> [a portion of a crop given to a priest which becomes holy upon separation and may only be consumed by priests and their households], and they receive one share [of <i>Terumah</i>] at the threshing floor, and they may not become impure [through contact] with a corpse, and they may not marry women - either those eligible [to marry priests] or those ineligible [to marry priests].  [If] they attained majority [remaining] mixed up and freed each other, they may marry women fit [to marry into] the priesthood, and they may not become impure with a corpse - but if they do become impure with a corpse they do not endure the forty [lashes]. And they may not eat <i>Terumah</i>, but if they do they do not repay the principal or the fifth. And they do not receive a share [of <i>Terumah</i>] at the threshing floor, and they sell the <i>Terumah</i> [from their own crops to certain priests] and keep the revenue themselves.  And they do not receive a share from the consecrated Temple items, nor do they give them consecrated things, and they do not take away their [sacrifices] from them, and they are exempt from the shoulder, and the cheeks and the maw [donations given to priests]. And his [each of their] firstborn [animals] grazes until it becomes blemished.  Stringencies of priests and stringencies of Israelites are placed upon them.      
+[If] a woman did not wait three months [to re-marry] after [the death of or divorce from] her husband, and bears a child, and it is uncertain whether the child was born [after] nine months from the first [husband], or [after] seven months from the second [lit. last husband, and the uncertain son married and died]: [If] she had sons from the first [husband] and sons from the second [husband], they [one from each group] undergo <i>Chalitzah</i> but do not perform <i>Yibum</i>. Similarly does he act for them [if one of the certain sons dies and the uncertain one survives] - he undergoes <i>Chalitzah</i> but does not perform <i>Yibum</i>.  If he [the uncertain son] has brothers from the first [husband] and brothers from the second [husband] who are not from the same mother, he undergoes <i>Chalitzah</i> or performs <i>Yibum</i>, and [if he dies] one of them undergoes <i>Chalitzah</i> and one performs <i>Yibum</i>.
+[If] one [of the two husbands of the woman with the uncertain child] is an Israelite and the other is a priest, the [uncertain] son may [only] marry a wife eligible for a priest. He may not become impure through [contact with] a corpse, but if he does become impure he does not endure the forty [lashes], and he may not eat <i>Terumah</i>, but if he does he does not repay the principal or the fifth. And he does not receive a share [of <i>Terumah</i>] at the threshing floor, and he sells the <i>Terumah</i> [from his own crops to certain priests] and keeps the revenue himself.  And he does not receive a share from the consecrated Temple items, nor does he give them consecrated things, and they do not take away his [sacrifices] from him, and he is exempt from the shoulder, and the cheeks, and the maw [donations given to priests]. And his firstborn [animal] grazes until it becomes blemished.  And stringencies of priests and stringencies of Israelites are placed upon him. [If] both [husbands] are priests, he [the uncertain son] has the status of an <i>Onen</i> [a person whose close relative has died but has not yet been buried] for them [if they die] and they have the status of an <i>Onen</i> for him [if he dies].  He may not become impure for them and they may not become impure for him. He does not inherit from them but they do inherit from him. He is exempt if he strikes either one or if he curses either one. And he participates in the priestly shift of this one and the priestly shift of this one.  And he does not share [in either shift's portions], but if both [uncertain fathers] are in the same shift he does receive a portion. 
+
+Chapter 12
+
+The  <i>Mitzvah</i> of <i>Chalitzah</i> [the ceremony releasing the widow of a childless man from the obligation of Levirate marriage, takes place before a court of] three judges, even if the three are laymen. If she performs <i>Chalitzah</i> with a shoe her <i>Chalitzah</i> is valid, but [if she used] a cloth slipper her <i>Chalitzah</i> is invalid. [If it was done] with a sandal which has a heel it is valid, but with no heel - it is not valid.  [If she untied the shoe's straps] from the knee and below - her <i>Chalitzah</i> is valid, [but] if from the knee and above - her <i>Chalitzah</i> is invalid.
+[If] she performed <i>Chalitzah</i> with a sandal which is not his [the <i>Yavam</i> - one upon whom has fallen the obligation to perform Levirate marriage], or with a sandal of wood, or with the left [sandal worn] on the right foot - her <i>Chalitzah</i> is valid. [If] she performed <i>Chalitzah</i> with [a sandal] which was too large [for him] but with which he was able to walk [anyway], or with one too small [for him], but which [nevertheless] covers most of his foot, her <i>Chalitzah</i> is valid. [If] she performed <i>Chalitzah</i> at night her <i>Chalitzah</i> is valid, but Rabbi Eliezer deems it invalid. [If] she performed <i>Chalitzah</i> on his left [foot] her <i>Chalitzah</i> is invalid, but R. Eliezer deems it valid.
+[If] she performed <i>Chalitzah</i> and spat [before the <i>Yavam</i>], but did not read [the verses associated with the ceremony], her <i>Chalitzah</i> is valid.  [If] she read [the text] and spat but did not perform <i>Chalitzah</i> [loosen his shoe] her <i>Chalitzah</i> is invalid.  [If] she performed <i>Chalitzah</i> and read [the text] but did not spit - Rabbi Eliezer says: Her <i>Chalitzah</i> is invalid; [but] Rabbi Akiva says: Her <i>Chalitzah</i> is valid. Rabbi Eliezer said [interpreted the words], "So shall it be done" (Devarim 25:9), [implies that] all actions are critical.  Rabbi Akiva said to him: [Will you bring] a proof from there? [Does the phrase not conclude with the words] "So shall it be done to the man" [which implies that only] actions done to the man [are critical, which excepts spitting].
+[If] a deaf-mute [<i>Yavam</i>] underwent <i>Chalitzah</i>, or if a deaf-mute [<i>Yevamah</i>] performed <i>Chalitzah</i>, or if a [<i>Yevamah</i>] performed <i>Chalitzah</i> for a minor, her <i>Chalitzah</i> is invalid. [If] a minor [<i>Yevama</i>] performed <i>Chalitzah</i>, she must perform <i>Chalitzah</i> [again] when she attains majority. And if she does not perform <i>Chalitzah</i> [again] her <i>Chalitzah</i> is invalid.
+[If] a [<i>Yevamah</i>] performed <i>Chalitzah</i> before [a court of] two, or [if] she performed <i>Chalitzah</i> before three but one of them is found to be a relative or ineligible [to serve as a judge] her <i>Chalitzah</i> is invalid. Rabbi Shimon and Rabbi Yochanan HaSandlar deem it valid. It happened once that a man underwent <i>Chalitzah</i> from a woman when they were alone in prison, and when the case came before Rabbi Rabbi Akiva, he deemed it valid.
+The <i>Mitzvah</i> of <i>Chalitzah</i> [is as follows]: He  [the <i>Yavam</i>] and his <i>Yevamah</i> come to a court and they advise him according to circumstances, for it is said, "And the elders of his city shall call him, and speak to him," (Devarim 25:8), and she says, "My husband's brother refuses to raise up for his brother a name in Israel; he will not perform for me the duty of a husband's brother" (Devarim 25:7).  And he says, "I do not wish to take her" (Devarim 25:8). And they would recite [these statements] in the Holy language [Hebrew]. "Then shall the brother's wife approach him in the presence of the elders and loosen his shoe from his foot, and spit before him" (Devarim 25:9) - spit that can be seen by the judges.  "And she shall respond and say, 'So shall it be done to the man who will not build up his brother's house'" (Devarim 25:9). This is as far as they read, but when Rabbi Hurcanus had [the text] read under the terebinth in the village of Etam, and had the passage completed, it became customary to read the whole passage.  "And his name shall be called in Israel 'The house of him who had his shoe loosed'", (Devarim 25:10).  It is a <i>Mitzvah</i> upon the judges but it is not a <i>Mitzvah</i>  upon the students.  Rabbi Yehudah says: It is a <i>Mitzvah</i>  upon all standing there to state, "The man who had his shoe loosed! The man who had his shoe loosed! The man who had his shoe loosed!"
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diff --git a/txt/Mishnah/Seder Nashim/Mishnah Yevamot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt b/txt/Mishnah/Seder Nashim/Mishnah Yevamot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt
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+++ b/txt/Mishnah/Seder Nashim/Mishnah Yevamot/English/Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de].txt	
@@ -0,0 +1,184 @@
+Mishnah Yevamot
+משנה יבמות
+Talmud Bavli. German. Lazarus Goldschmidt. 1929 [de]
+https://www.nli.org.il/he/books/NNL_ALEPH001042448/NLI
+
+Mishnah Yevamot
+
+
+
+Chapter 1
+
+<b>F</b>ÜNFZEHN F<small>RAUEN</small><sup class="footnote-marker">1</sup><i class="footnote"> Witwen eines kinderlos Verstorbenen, die nach Dt. 25,5ff. ihrem Schwager zufallen.</i> <small>ENTBINDEN IHRE</small> N<small>EBENBUHLERINNEN</small><sup class="footnote-marker">2</sup><i class="footnote"> Die übrigen Frauen ihres verstorbenen Mannes.</i> <small>UND DIE</small> N<small>EBENBUHLERINNEN IHRER</small> N<small>EBENBUHLERINNEN</small><sup class="footnote-marker">3</sup><i class="footnote"> Wird weiter erklärt</i><small>, BIS ANS</small> E<small>NDE DER</small> W<small>ELT, VON DER</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">4</sup><i class="footnote"> Wörtl. Schuhabstreifen; cf. Bd. I S. 374 Anm. 1.</i><small> UND DER</small> S<small>CHWAGEREHE</small><sup class="footnote-marker">5</sup><i class="footnote"> Wenn eine der Frauen des Verstorbenen dem Schwager wegen Inzestes verboten ist, so sind es auch die übrigen, obgleich sie mit ihm nicht verwandt sind.</i>: <small>DIE</small> T<small>OCHTER</small><sup class="footnote-marker">6</sup><i class="footnote"> Des Schwagers, ebenso weiter.</i><small>, DIE</small> T<small>OCHTER SEINER</small> T<small>OCHTER, DIE</small> T<small>OCHTER SEINES</small> S<small>OHNES, DIE</small> T<small>OCHTER SEINER</small> F<small>RAU,</small> DIE T<small>OCHTER IHRES</small> S<small>OHNES, DIE</small> T<small>OCHTER IHRER</small> T<small>OCHTER, DIE</small> S<small>CHWIEGERMUTTER, DIE</small> M<small>UTTER SEINER</small> S<small>CHWIEGERMUTTER, DIE</small> M<small>UTTER SEINES</small> S<small>CHWIEGERVATERS,</small> DIE S<small>CHWESTER</small> M<small>ÜTTERLICHERSEITS, DIE</small> S<small>CHWESTER SEINER</small> M<small>UTTER, DIE</small> S<small>CHWESTER SEINER</small> F<small>RAU, DIE</small> F<small>RAU SEINES</small> B<small>RUDERS MÜTTERLICHERSEITS,</small> DIE F<small>RAU SEINES NICHT GLEICHZEITIG</small> <small>MIT IHM GELEBT HABENDEN</small> B<small>RUDERS</small><sup class="footnote-marker">7</sup><i class="footnote"> Das Gesetz der Schwagerehe erstreckt sich nicht auf den nach dem Tode geborenen Bruder, sodaß die Witwe ihm nach Lev. 18,16 verboten ist. Wenn die vom Schwager geheiratete Witwe wiederum verwitwet wird u. ein nach dem Tode des ersten Mannes geborener Bruder vorhanden ist, so sind auch die übrigen Frauen des zweiten Bruders von der Schwagerehe entbunden.</i> <small>UND DIE</small> S<small>CHWIEGERTOCHTER</small><sup class="footnote-marker">8</sup><i class="footnote"> Die nach dem Tode seines Sohnes seinen Bruder geheiratet hat.</i>. D<small>IESE ALLE ENTBINDEN IHRE</small> N<small>EBENBUHLERINNEN UND DIE</small> N<small>EBENBUHLERINNEN IHRER</small> N<small>EBENBUHLERINNEN BIS ANS</small> E<small>NDE DER</small> W<small>ELT VON DER</small> Ḥ<small>ALIÇA UND DER</small> S<small>CHWAGEREHE.</small> W<small>ENN VON ALL DIESEN EINE GESTORBEN</small><sup class="footnote-marker">9</sup><i class="footnote"> Vor dem Tode des Gatten.</i><small> IST, DIE</small> W<small>EIGERUNG</small> <small>ERKLÄRT</small><sup class="footnote-marker">10</sup><i class="footnote"> Cf. Bd. I S. 117 Anm. 24. Hier wird von dem Falle gesprochen, wenn sie als Minderjährige geschieden worden u. sich wiederum verheiratet hat; durch die Scheidung erlangt sie Selbständigkeit, u. da sie bei der 2. Heirat minderjährig war, kann sie diese durch Weigerungserklärung lösen.</i><small>HAT,</small> GESCHIEDEN ODER ALS STERIL BEFUNDEN WORDEN IST, SO SIND IHRE N<small>EBENBUHLERINNEN ERLAUBT</small>. B<small>EI DER</small> S<small>CHWIEGERMUTTER, DER</small> M<small>UTTER SEINER</small> S<small>CHWIEGERMUTTER UND DER</small> M<small>UTTER SEINES</small> S<small>CHWIEGERVATERS IST VON</small> S<small>TERILITÄT UND</small> W<small>EIGERUNGSERKLÄRUNG NICHT ZU</small> <small>SPRECHEN.</small>
+W<small>AS HEISST</small>: <small>ENTBINDEN IHRE</small> N<small>EBENBUHLERINNEN?</small>  W<small>ENN SEIN MIT SEINER</small> T<small>OCHTER ODER EINER ANDEREN ALL DIESER</small> I<small>NZESTUÖSEN VERHEIRATETER</small> B<small>RUDER NOCH EINE ANDERE</small> F<small>RAU HATTE UND GESTORBEN IST, SO IST GLEICH SEINER TOCHTER AUCH IHRE</small> N<small>EBENBUHLERIN ENTBUNDEN</small>. W<small>ENN DIE</small> N<small>EBENBUHLERIN SEINER</small> T<small>OCHTER SICH MIT EINEM ZWEITEN, NOCH EINE ANDERE</small> F<small>RAU BESITZENDEN</small> B<small>RUDER<sup class="footnote-marker">11</sup><i class="footnote"> Wenn noch ein Bruder vorhanden ist, der mit keiner der Witwen verwandt ist, so hat er an einer von diesen die Schwagerehe zu vollziehen.</i>VERHEIRATET UND DIESER DARAUF STIRBT, SO IST GLEICH DER</small> N<small>EBENBUHLERIN SEINER</small> T<small>OCHTER AUCH DIE</small> N<small>EBENBUHLERIN IHRER</small> N<small>EBENBUHLERIN ENTBUNDEN,</small> SELBST WENN ES HUNDERT<sup class="footnote-marker">12</sup><i class="footnote"> Brüder, die auf diese Weise die Schwagerehe mit einer der nichtverwandten Frauen vollzogen haben.</i><small>SIND.</small> WAS HEISST: SIND SIE GESTORBEN, SO SIND IHRE N<small>EBENBUHLERINNEN ERLAUBT?</small> W<small>ENN SEINE</small> T<small>OCHTER ODER EINE ANDERE ALL DIESER</small> I<small>NZESTUÖSEN MIT SEINEM NOCH EINE ANDERE</small> F<small>RAU BESITZENDEN</small> B<small>RUDER VERHEIRATET WAR UND GESTORBEN ODER GESCHIEDEN WORDEN IST, UND SEIN</small> B<small>RUDER NACHHER STIRBT, SO IST IHRE</small> N<small>EBENBUHLERIN ERLAUBT.</small> W<small>ENN EINE ZUR</small> W<small>EIGERUNGSERKLÄRUNG BERECHTIGT</small><sup class="footnote-marker">13</sup><i class="footnote"> Beim Tode des Bruders.</i><small>WAR UND DIES UNTERLASSEN HAT, SO IST AN IHRER</small> N<small>EBENBUHLERIN DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN</small>.
+<b>S</b><small>ECHS</small> F<small>RAUEN</small><small> SIND INZESTUÖSER ALS JENE</small><sup class="footnote-marker">14</sup><i class="footnote"> Die 15 vorangehend aufgezählten.</i><small>, WEIL SIE MIT</small> F<small>REMDEN</small><sup class="footnote-marker">15</sup><i class="footnote"> Der Bruder dürfte sie überhaupt nicht heiraten, u. würde er es getan haben, wäre die Heirat ungültig.</i> <small>VERHEIRATET WAREN, UND IHRE</small> N<small>EBENBUHLERINNEN</small><sup class="footnote-marker">16</sup><i class="footnote"> Die mit dem Schwager in gar keinen verwandtschaftlichen Beziehungen stehen, da er an den genannten Frauen die Schwagerehe nicht zu vollziehen hat.</i><small>SIND ERLAUBT:</small> DIE M<small>UTTER, DIE</small> F<small>RAU SEINES</small> V<small>ATERS, DIE</small> S<small>CHWESTER SEINES</small> V<small>ATERS</small>, <small>DIE</small> S<small>CHWESTER VÄTERLICHERSEITS, DIE</small> F<small>RAU DES</small> B<small>RUDERS SEINES</small> V<small>ATERS UND DIE</small> F<small>RAU SEINES</small> B<small>RUDERS VÄTERLICHERSEITS</small>.
+D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS ERLAUBT. DIE</small> N<small>EBENBUHLERINNEN</small><sup class="footnote-marker">17</sup><i class="footnote"> Zur Vollziehung der Schwagerehe.</i><small>DEN ANDEREN</small> B<small>RÜDERN, DIE</small> S<small>CHULE</small> H<small>ILLELS VERBIETET SIE</small>. I<small>ST AN IHNEN DIE</small> Ḥ<small>ALIÇA VOLLZOGEN WORDEN, SO</small><small>SIND SIE NACH DER</small> S<small>CHULE</small> Š<small>AMMAJS FÜR</small> P<small>RIESTER</small><sup class="footnote-marker">18</sup><i class="footnote"> Die eine Geschiedene, der diese gleicht, nicht heiraten dürfen; cf. Lev. 21,7.</i><small>UNGEEIGNET UND NACH DER</small> S<small>CHULE</small> H<small>ILLELS</small><sup class="footnote-marker">19</sup><i class="footnote"> Nach der die H. unnötig u. somit als nicht erfolgt gilt.</i><small>GEEIGNET; IST AN IHNEN DIE</small> S<small>CHWAGEREHE VOLLZOGEN WORDEN, SO SIND SIE</small><sup class="footnote-marker">20</sup><i class="footnote"> Wenn sie wiederum verwitwet werden.</i><small>NACH DER</small> S<small>CHULE</small> Š<small>AMMAJS GEEIGNET UND NACH DER</small> S<small>CHULE</small> H<small>ILLELS UNGEEIGNET</small><sup class="footnote-marker">21</sup><i class="footnote"> Da an ihnen ein verbotener Beischlaf vollzogen worden ist.</i><small>.</small> U<small>ND OBGLEICH DIE EINEN VERBOTEN</small>, <small>WAS DIE ANDEREN ERLAUBTEN, DIE EINEN FÜR UNGEEIGNET ERKLÄRTEN, WAS FÜR DIE ANDEREN ALS GEEIGNET GALT, DENNOCH UNTERLIESSEN ES</small> A<small>NGEHÖRIGE</small> <small>DER</small> S<small>CHULE</small> Š<small>AMMAJS NICHT,</small> F<small>RAUEN</small> <small>AUS</small> F<small>AMILIEN</small><small> DER</small> S<small>CHULE</small> H<small>ILLELS, NOCH</small> A<small>NGEHÖRIGE</small> <small>DER</small> S<small>CHULE</small> H<small>ILLELS</small>, F<small>RAUEN</small> <small>AUS</small> F<small>AMILIEN</small><small> DER</small> S<small>CHULE</small> Š<small>AMMAJS ZU HEIRATEN.</small> E<small>BENSO INBEZUG AUF REIN UND UNREIN; OBGLEICH DIE EINEN FÜR REIN ERKLÄRTEN, WAS FÜR DIE ANDEREN ALS UNREIN GALT, DENNOCH UNTERLIESSEN SIE ES NICHT, SICH BEI DER</small> Z<small>UBEREITUNG VON REINEN</small> S<small>PEISEN</small><small> AUF EINANDER ZU VERLASSEN</small><sup class="footnote-marker">22</sup><i class="footnote"> Sie vermieden es nicht, Gefäße des Gegners zu benutzen.</i>.
+
+Chapter 2
+
+<b>W</b>IESO <small>DIE</small> F<small>RAU SEINES NIGHT GLEICHZEITIG MIT IHM GELEBT HABENDEN</small> B<small>RUDERS?</small> W<small>ENN VON ZWEI</small> B<small>RÜDERN EINER GESTORBEN IST, UND NACHDEM IHNEN NOCH EIN</small> B<small>RUDER GEBOREN WURDE DER ANDERE AN DER</small> F<small>RAU SEINES</small> B<small>RUDERS DIE</small> S<small>CHWAGEREHE VOLLZOGEN HAT UND EBENFALLS GESTORBEN IST, SO IST DIE ERSTE FREI</small><sup class="footnote-marker">1</sup><i class="footnote"> Von der Schwagerehe mit dem 3. Bruder.</i><small> ALS</small> F<small>RAU SEINES NICHT GLEICHZEITIG MIT IHM GELEBT HABENDEN</small> B<small>RUDERS UND DIE ZWEITE ALS IHRE</small> N<small>EBENBUHLERIN.</small> W<small>ENN ER NUR DIE</small> E<small>HEFORMEL</small><sup class="footnote-marker">2</sup><i class="footnote"> Cf. Fol. 12a Anm. 263.</i><small> AN SIE GERICHTET HAT</small><sup class="footnote-marker">3</sup><i class="footnote"> In der Schrift (Dt. 25,5) ist der Vollzug des Beischlafes als Antrauungsakt vorgeschrieben, so daß sie durch die Eheformel noch nicht vollgültig seine Frau ist.</i> <small>UND GESTORBEN IST, SO IST AN DER ZWEITEN</small><sup class="footnote-marker">4</sup><i class="footnote"> Die nicht richtige Nebenbuhlerin der ersten ist.</i> <small>DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN</small>.
+<b>W</b><small>ENN VON ZWEI</small> B<small>RÜDERN EINER GESTORBEN IST, UND NACHDEM DER ANDERE AN DER</small> F<small>RAU SEINES</small> B<small>RUDERS DIE</small> S<small>CHWAGEREHE VOLLZOGEN HAT NOCH EIN</small> B<small>RUDER GEBOREN WORDEN UND DARAUF</small> <small>AUCH DER ANDERE</small><small> GESTORBEN IST, SO IST DIE ERSTE FREI ALS</small> F<small>RAU SEINES NICHT GLEICHZEITIG MIT IHM GELEBT HABENDEN</small> B<small>RUDERS UND DIE ZWEITE ALS IHRE</small> N<small>EBENBULEHRIN.</small> W<small>ENN ER NUR DIE</small> F<small>ORMEL AN SIE GERICHTET HAT UND GESTORBEN IST, SO IST AN DER ZWEITEN DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN</small>. R. Š<small>IMO͑N SAGT, ER</small><sup class="footnote-marker">5</sup><i class="footnote"> Der 3. Bruder, falls der 2. die Schwagerehe vollzogen hat.</i><small>VOLLZIEHE BELIEBIG AN EINER VON IHNEN DIE</small> S<small>CHWAGEREHE ODER AN EINER VON IHNEN DIE</small> Ḥ<small>ALIÇA</small>.
+<b>S</b><small>IE SAGTEN EINE</small> R<small>EGEL HINSICHTLICH DER</small> S<small>CHWÄGERIN</small>: I<small>ST SIE WEGEN</small> I<small>NZESTES VERBOTEN, SO IST AN IHR WEDER DIE</small> Ḥ<small>ALIÇA NOCH DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN; IST SIE WEGEN EINES</small> G<small>EBOTES ODER DER</small> S<small>TANDESHEILIGKEIT VERBOTEN, SO IST AN IHR DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN;</small> IST DIE S<small>CHWÄGERIN IHRE</small><sup class="footnote-marker">6</sup><i class="footnote"> Der Inzestuösen; wenn 2 Brüder 2 Schwestern geheiratet u. beide einem 3. Bruder zufallen, eine aber inzestuös ist.</i>S<small>CHWESTER, SO IST AN IHR DIE</small> Ḥ<small>ALIÇA ODER DIE</small> S<small>CHWAGEREHE</small><sup class="footnote-marker">7</sup><i class="footnote"> Da die Inzestuöse ausscheidet, so ist die andere nicht die Schwester der an ihn Gebundenen.</i><small>ZU VOLLZIEHEN</small>.
+W<small>EGEN EINES</small> G<small>EBOTES VERBOTEN: DIE NACH DEN</small> S<small>CHRIFTKUNDIGEN ZWEITGRADIG</small> W<small>EGEN DER</small> S<small>TANDESHEILIGKEIT VERBOTEN: EINE</small> W<small>ITWE DEM</small> H<small>OCHPRIESTER, EINE</small> G<small>ESCHIEDENE ODER</small> Ḥ<small>ALUÇA EINEM GEMEINEN</small> P<small>RIESTER, EIN</small> H<small>URENKIND ODER EINE</small> N<small>ETHINA</small><sup class="footnote-marker">8</sup><i class="footnote"> Die Nachkommen der Gibeo͑niten (cf. Jos. Kap. 9), die sich unter die Jisraéliten vermischten, werden in der Schrift (Ezr. 2,43, Neh. 3,26 uö.) mit Bezugnahme auf Jos. 9,27 Nethinim (die Gegebenen Tempelknechte) genannt.</i><small>EINEM</small> J<small>ISRAÉLITEN, EINE</small> J<small>ISRAÉLITIN EINEM</small> N<small>ATHIN ODER EINEM</small> H<small>URENKINDE</small>.
+<b>W</b><small>ENN JEMAND IRGEND EINEN</small> B<small>RUDER HAT</small>, <small>SO VERPFLICHTET DIESER DIE</small> F<small>RAU SEINES</small> B<small>RUDERS ZUR</small> S<small>CHWAGEREHE, UND ER GILT IN JEDER</small> H<small>INSICHT ALS SEIN</small> B<small>RUDER; AUSGENOMMEN EINER VON EINER</small> S<small>KLAVIN ODER EINER</small> N<small>ICHTJÜDIN.</small> W<small>ENN JEMAND IRGEND EINEN</small> S<small>OHN HAT, SO ENTBINDET DIESER DIE</small> F<small>RAU SEINES</small> V<small>ATERS VON DER</small> S<small>CHWAGEREHE, FERNER IST ER WEGEN</small> S<small>CHLAGENS UND</small> F<small>LUCHENS</small><sup class="footnote-marker">9</sup><i class="footnote"> Seiner Eltern; cf. Ex. 21,15.</i><small>SCHULDIG, UND ER GILT IN JEDER</small> H<small>INSICHT ALS SEIN</small> S<small>OHN; AUSGENOMMEN IST EINER VON EINER</small> S<small>KLAVIN ODER EINER</small> N<small>ICHTJÜDIN</small>.
+<b>W</b><small>ENN JEMAND SICH EINE VON ZWEI</small> S<small>CHWESTERN ANGETRAUT</small><sup class="footnote-marker">10</sup><i class="footnote"> Beide sind ihm verboten, da von jeder angenommen werden kann, sie sei die Schwester seiner Frau.</i><small>UND NICHT WEISS, WELCHE VON IHNEN ER SICH ANGETRAUT HAT, SO GEBE ER EINEN</small> S<small>CHEIDEBRIEF DER EINEN UND EINEN</small> S<small>CHEIDEBRIEF DER ANDEREN.</small> S<small>TIRBT ER UND HINTERLÄSST EINEN BRUDER, SO VOLLZIEHE DIESER DIE</small> Ḥ<small>ALIÇA AN BEIDEN;</small> WENN ZWEI, SO VOLLZIEHE EINER DIE Ḥ<small>ALIÇA</small><sup class="footnote-marker">11</sup><i class="footnote"> Die andere ist dann auf jeden Fall erlaubt; entweder ist sie die richtige Schwägerin od. aber durch die bereits erfolgte Ḥ. vollständig fremd.</i><small>UND DER ANDERE DIE</small> S<small>CHWAGEREHE; HABEN SIE SICH BEEILT UND SIE GENOMIMEN, SO BRINGE MAN SIE NICHT AUS IHREM</small> B<small>ESITZE</small>.
+W<small>ENN ZWEI SICH ZWEI</small> S<small>CHWESTERN ANGETRAUT HABEN UND DER EINE NICHT WEISS, WELCHE ER SICH ANGETRAUT HAT, UND DER ANDERE NICHT WEISS, WELCHE ER SICH ANGETRAUT HAT, SO GEBE DER EINE ZWEI</small> S<small>CHEIDEBRIEFE</small><sup class="footnote-marker">12</sup><i class="footnote"> Jede ist viell. die Frau des anderen.</i><small>UND DER ANDERE ZWEI</small> S<small>CHEIDEBRIEFE</small>. W<small>ENN BEIDE STERBEN UND JEDER EINEN</small> B<small>RUDER HINTERLÄSST, SO VOLLZIEHE DER EINE DIE</small> Ḥ<small>ALIÇA AN BEIDEN UND DER ANDERE DIE</small> Ḥ<small>ALIÇA AN BEIDEN;</small> WENN EINER EINEN UND DER ANDERE ZWEI, SO VOLLZIEHE DER EINE DIE Ḥ<small>ALIÇA AN BEIDEN, UND VON DEN ZWEIEN VOLLZIEHE EINER DIE</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">13</sup><i class="footnote"> Die andere ist dann auf jeden Fall erlaubt; entweder ist sie die richtige Schwägerin od. aber durch die bereits erfolgte Ḥ. vollständig fremd.</i><small>UND DER ANDERE DIE</small> S<small>CHWAGEREHE</small>; <small>HABEN SIE SICH BEEILT UND SIE GENOMMEN, SO BRINGE MAN SIE NICHT AUS IHREM</small> B<small>ESITZE.</small> W<small>ENN EINER ZWEI UND DER ANDERE ZWEI, SO VOLLZIEHE EIN</small> B<small>RUDER DES EINEN DIE</small> Ḥ<small>ALIÇA AN DER EINEN UND EIN</small> B<small>RUDER DES ANDEREN DIE</small> Ḥ<small>ALIÇA AN DER ANDEREN, SODANN VOLLZIEHE DER</small> <small>ANDERE</small> B<small>RUDER DES EINEN DIE</small> S<small>CHWAGEREHE AN DER</small> Ḥ<small>ALUÇA</small><sup class="footnote-marker">14</sup><i class="footnote"> Diese ist ihm auf jeden Fall erlaubt: ist sie seine Schwägerin, so hat sein Bruder nicht an ihr, sondern an ihrer Schwester die Ḥ. vollzogen, die natürlich ganz wirkungslos ist, u. ist sie nicht seine Schwägerin, so ist sie weder die Schwester seiner Schwägerin, da sein Bruder an der Schwester die Ḥ. vollzogen hat, noch die unerlaubte Schwägerin eines anderen, da an ihr die Ḥ. vollzogen worden ist.</i><small>DES ANDEREN, UND DER</small> <small>ANDERE</small> B<small>RUDER DES ANDEREN DIE</small> S<small>CHWAGEREHE AN DER</small> Ḥ<small>ALUÇA DES ERSTEN;</small> HABEN BEIDE<sup class="footnote-marker">15</sup><i class="footnote"> Brüder des einen.</i> <small>SICH BEEILT UND DIE</small> Ḥ<small>ALIÇA VOLLZOGEN, SO DÜRFEN NICHT BEIDE DIE</small> S<small>CHWAGEREHE VOLLZIEHEN, VIELMEHR VOLLZIEHE EINER DIE</small> Ḥ<small>ALIÇA UND DER ANDERE DIE</small> S<small>CHWAGEREHE; HABEN SIE SICH BEEILT UND SIE GENOMMEN, SO BRINGE MAN SIE NICHT AUS IHREM</small> B<small>ESITZE</small>.
+<b>D</b><small>AS</small> G<small>EBOT, DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN, LIEGT DEM</small> Ä<small>LTESTEN OB; IST IHM DER</small> J<small>ÜNGERE ZUVORGEKOMMEN, SO HAT ER GEWONNEN</small>. <b>W</b><small>ENN EINEM</small> <small>DER</small> U<small>MGANG</small><small> MIT EINER</small> S<small>KLAVIN NACHGESAGT, UND SIE FREIGELASSEN, MIT EINER</small> N<small>ICHTJÜDIN, UND SIE</small> P<small>ROSELYTIN WIRD</small>, <small>SO DARF ER SIE NICHT NEHMEN; HAT ER SIE GENOMMEN, SO BRINGE MAN SIE NICHT AUS SEINEM</small> B<small>ESITZE</small>. W<small>ENN EINEM</small> <small>DER</small> U<small>MGANG</small> <small>MIT EINER</small> E<small>HEFRAU NACHGESAGT WIRD, UND MAN SIE ENTFERNT</small><sup class="footnote-marker">16</sup><i class="footnote"> Von ihrem Gatten, wegen Ehebruches.</i><small>HAT, SO MUSS ER SIE, SELBST WENN ER SIE BEREITS GENOMMEN HAT, ENTFERNEN<sup class="footnote-marker">17</sup><i class="footnote"> Cf. Sota Fol. 28b.</i></small>.
+<b>W</b><small>ENN JEMAND EINEN</small> S<small>CHEIDEBRIEF AUS DEM</small> Ü<small>BERSEELANDE</small><sup class="footnote-marker">18</sup><i class="footnote"> Bezeichnung aller außerpalästinensischen Länder mit Ausnahme von Babylonien.</i><small>BRINGT UND BEKUNDET, ER SEI VOR IHM GESCHRIEBEN UND VOR IHM UNTERZEICHNET WORDEN, SO DARF ER DESSEN</small> F<small>RAU NICHT HEIRATEN; WENN: ER IST GESTORBEN, ICH HABE IHN ERSCHLAGEN, ODER: WIR HABEN IHN ERSCHLAGEN, SO DARF ER DESSEN</small> F<small>RAU NICHT HEIRATEN</small>. R. J<small>EHUDA SAGT</small>, <small>BEKUNDET ER</small>: <small>ICH HABE IHN ERSCHLAGEN, SO DARF DESSEN</small> F<small>RAU NICHT HEIRATEN, WENN ABER</small>: <small>WIR HABEN IHN ERSCHLAGEN, SO DARF DESSEN</small> F<small>RAU HEIRATEN</small>.
+<b>W</b><small>ENN EIN</small> G<small>ELEHRTER EINE</small> F<small>RAU WEGEN EINES</small> G<small>ELÜBDES</small><sup class="footnote-marker">19</sup><i class="footnote"> Sich jeden Genusses von ihrem Manne zu enthalten.</i><small>IHREM</small> M<small>ANNE VERBOTEN HAT, SO DARF ER SIE NIGHT</small><sup class="footnote-marker">20</sup><i class="footnote"> Um sich nicht dem Verdachte auszusetzen, er habe sie nur deshalb ihrem Manne verboten, um sie heiraten zu können.</i><small>HEIRATEN.</small> W<small>ENN</small> <small>EINE</small> F<small>RAU</small><small> VOR IHM DIE</small> W<small>EIGERUNG ERKLÄRT ODER DIE</small> Ḥ<small>ALIÇA VOLLZOGEN HAT, SO DARF ER SIE HEIRATEN, WEIL DIES VOR</small> G<small>ERICHT ERFOLGT</small><sup class="footnote-marker">21</sup><i class="footnote"> Die Handlung wird nicht durch ihn allein, sondern durch das Gerichtskollegium vollzogen.</i>.  <b>W</b><small>ENN SIE ALLE</small><sup class="footnote-marker">22</sup><i class="footnote"> Die in den obigen Fällen genannten Personen, durch die einer Frau die Heirat erlaubt wurde.</i>F<small>RAUEN HATTEN</small><sup class="footnote-marker">23</sup><i class="footnote"> Zur Zeit, wo sie die Erlaubnis zur Heirat veranlaßten.</i><small>UND DIESE GESTORBEN SIND, SO DÜRFEN SIE JENE</small><sup class="footnote-marker">24</sup><i class="footnote"> Die betreffenden Frauen.</i><small>HEIRATEN;</small> EBENSO DÜRFEN SIE JENE HEIRATEN, WENN SIE SICH MIT ANDEREN VERHEIRATET HATTEN UND GESCHIEDEN ODER VERWITWET WORDEN SIND; DESGLEICHEN SIND SIE ALLE IHREN S<small>ÖHNEN UND IHREN</small> B<small>RÜDERN ERLAUBT</small>.
+
+Chapter 3
+
+<b>W</b>ENN <small>VON VIER</small> B<small>RÜDERN ZWEI MIT ZWEI</small> S<small>CHWESTERN VERHEIRATET WAREN, UND DIE MIT DEN</small> S<small>CHWESTERN VERHEIRATETEN GESTORBEN SIND, SO IST AN DIESEN DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN.</small> H<small>ABEN JENE SIE VOREILIG GEHEIRATET, SO MÜSSEN SIE SIE ENTFERNEN</small>. R. E<small>LEA͑ZAR SAGT, DIE</small> S<small>CHULE</small> Š<small>AMMAJS LEHRE, SIE DÜRFEN SIE BEHALTEN, UND DIE</small> S<small>CHULE</small> H<small>ILLELS LEHRE, SIE MÜSSEN SIE ENTFERNEN</small>.
+I<small>ST EINE VON IHNEN EINEM WEGEN</small> I<small>NZESTES VERBOTEN</small>, <small>SO IST IHM DIESE VE <b>W</b>ENN <small>VON VIER</small> B<small>RÜDERN ZWEI MIT ZWEI</small> S<small>CHWESTERN VERHEIRATET WAREN, UND DIE MIT DEN</small> S<small>CHWESTERN VERHEIRATETEN GESTORBEN SIND, SO IST AN DIESEN DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN.</small> H<small>ABEN JENE SIE VOREILIG GEHEIRATET, SO MÜSSEN SIE SIE ENTFERNEN</small>. R. E<small>LEA͑ZAR SAGT, DIE</small> S<small>CHULE</small> Š<small>AMMAJS LEHRE, SIE DÜRFEN SIE BEHALTEN, UND DIE</small> S<small>CHULE</small> H<small>ILLELS LEHRE, SIE MÜSSEN SIE ENTFERNEN</small>. RBOTEN UND IHRE</small> S<small>CHWESTER</small><sup class="footnote-marker">1</sup><i class="footnote"> Die ihm wegen der Inzestuosität ihrer Schwester fremd ist.</i> <small>ERLAUBT, DEM ANDEREN ABER SIND BEIDE VERBOTEN</small>. I<small>ST SIE IHM WEGEN EINES</small> G<small>EBOTES ODER WEGEN DER</small> S<small>TANDESHEILIGKEIT</small><sup class="footnote-marker">2</sup><i class="footnote"> Cf. supra Fol. 20a.</i><small> VERBOTEN</small><sup class="footnote-marker">3</sup><i class="footnote"> Sodaß sie ihm nach der Tora zufällt u. nur rabbanitisch verboten ist.</i><small>, SO IST AN IHNEN DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREIDS ZU VOLLZIEHEN</small>.
+I<small>ST EINE VON IHNEN DEM EINEN UND DIE ANDERE DEM ANDEREN WEGEN INZESTES VERBOTEN, SO IST DIE DEM EINEN VERBOTENE DEM ANDEREN ERLAUBT, UND DIE DEM ANDEREN VERBOTENE JENEM ERLAUBT</small>. D<small>AS IST</small> [<small>DER</small> F<small>ALL</small>], <small>HINSICHTLICH DESSEN SIE GESAGT</small><sup class="footnote-marker">4</sup><i class="footnote"> Ob. Fol. 20a.</i> <small>HABEN: IST DIE</small> S<small>CHWÄGERIN IHRE</small> S<small>CHWESTER, SO IST AN IHR DIE</small> Ḥ<small>ALIÇA ODER DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN</small>.
+<b>W</b><small>ENN VON DREI</small> B<small>RÜDERN ZWEI MIT ZWEI</small> S<small>CHWESTERN, ODER EINER</small> F<small>RAU UND IHRER</small> T<small>OCHTER, ODER EINER</small> F<small>RAU UND DER</small> T<small>OCHTER IHRER</small> T<small>OCHTER, ODER EINER</small> F<small>RAU UND DER</small> T<small>OCHTER IHRES</small> S<small>OHNES VERHEIRATET WAREN, SO IST AN IHNEN</small><sup class="footnote-marker">5</sup><i class="footnote"> Wenn sie dem 3. Bruder zufallen.</i><small>DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN;</small> R. Š<small>IMO͑N ENTBINDET SIE.</small> I<small>ST IHM EINE VON IHNEN WEGEN</small> I<small>NZESTES VERBOTEN, SO IST IHM DIESE VERBOTEN UND IHRE</small> S<small>CHWESTER ERLAUBT; WENN WEGEN EINES</small> G<small>EBOTES ODER WEGEN DER</small> S<small>TANDESHEILIGKEIT, SO IST AN IHNEN DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN</small>.
+<b>W</b><small>ENN VON DREI</small> B<small>RÜDERN ZWEI MIT ZWEI</small> S<small>CHWESTERN VERHEIRATET WAREN UND EINER LEDIG IST, UND NACHDEM DER LEDIGE NACH DEM</small> T<small>ODE DES EINEN MIT EINER DER</small> S<small>CHWESTERN VERHEIRATETEN</small> B<small>RUDERS AN</small> <small>DIE</small> W<small>ITWE</small><small> DIE</small> E<small>HEFORMEL GERICHTET HAT, AUCH DER ZWEITE</small> B<small>RUDER GESTORBEN IST, SO BLEIBE,</small> WIE DIE S<small>CHULE</small> Š<small>AMMAJS SAGT, SEINE</small> F<small>RAU</small><sup class="footnote-marker">6</sup><i class="footnote"> Beim Zufallen der anderen gilt sie bereits als seine richtig angeheiratete Frau.</i><small>BEI IHM, UND DIE ANDERE GEHE ALS</small> S<small>CHWESTER SEINER</small> F<small>RAU FREI</small><sup class="footnote-marker">7</sup><i class="footnote"> Sie benötigt auch der Ḥ. nicht.</i><small>AUS; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, ER ENTFERNE SEINE</small> F<small>RAU DURCH</small> S<small>CHEIDEBRIEF UND</small><sup class="footnote-marker">8</sup><i class="footnote"> Die Eheformel gilt nicht als richtige Heirat, sodaß sie beim Zufallen der anderen die Schwester der an ihn gebundenen war.</i> Ḥ<small>ALIÇA, UND DIE</small> F<small>RAU SEINES</small> B<small>RUDERS DURCH</small> Ḥ<small>ALIÇA.</small> D<small>AS IST</small> <small>DER</small> F<small>ALL</small><small>, WORÜBER SIE SAGTEN: WEHE IHM WEGEN SEINER</small> F<small>RAU, WEHE IHM WEGEN DER</small> F<small>RAU SEINES</small> B<small>RUDERS</small><sup class="footnote-marker">9</sup><i class="footnote"> Er sollte durch das Leviratsgesetz auch die Frau seines Bruders bekommen, verliert aber auch seine eigene.</i>!
+<b>W</b><small>ENN VON DREI</small> B<small>RÜDERN ZWEI MIT ZWEI</small> S<small>CHWESTERN VERHEIRATET WAREN UND EINER MIT EINER</small> F<small>REMDEN, UND EINER DER MIT EINER DER</small> S<small>CHWESTERN VERHEIRATETEN GESTORBEN IST, UND DER MIT DER</small> F<small>REMDEN VERHEIRATETE SEINE FRAU GENOMMEN HAT UND EBENFALLS GESTORBEN IST</small>, <small>SO GEHT DIE ERSTE FREI AUS ALS</small> S<small>CHWESTER DER</small> F<small>RAU UND DIE ANDERE ALS IHRE</small> N<small>EBENBUHLERIN.</small> W<small>ENN ER AN SIE NUR DIE</small> E<small>HEFORMEL GERICHTET HAT UND GESTORBEN IST, SO IST AN DER</small> F<small>REMDEN DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN</small>. <b>W</b><small>ENN VON DREI</small> B<small>RÜDERN ZWEI MIT ZWEI</small> S<small>CHWESTERN VERHEIRATET WAREN UND EINER MIT EINER</small> F<small>REMDEN, UND DER MIT DER</small> F<small>REMDEN VERHEIRATETE GESTORBEN IST, UND EINER DER MIT EINER DER</small> S<small>CHWESTERN VERHEIRATETEN SEINE</small> F<small>RAU GENOMMEN HAT UND EBENFALLS GESTORBEN IST, SO GEHT DIE ERSTE</small><sup class="footnote-marker">10</sup><i class="footnote"> Die erste Frau des anderen Bruders.</i><small>FREI AUS ALS</small> S<small>CHWESTER SEINER</small> F<small>RAU UND DIE ANDERE ALS IHRE</small> N<small>EBENBUHLERIN.</small> W<small>ENN ER AN SIE NUR DIE</small> E<small>HEFORMEL GERICHTET HAT UND GESTORBEN IST, SO IST AN DER</small> F<small>REMDEN DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN</small>.
+<b>W</b><small>ENN VON DREI</small> B<small>RÜDERN ZWEI MIT ZWEI</small> S<small>CHWESTERN VERHEIRATET WAREN UND EINER MIT EINER</small> F<small>REMDEN, UND EINER DER MIT EINER DER</small> S<small>CHWESTERN VERHEIRATETEN GESTORBEN IST, UND DER MIT DER</small> F<small>REMDEN VERHEIRATETE SEINE</small> F<small>RAU GENOMMEN HAT, UND DARAUF DIE</small> F<small>RAU DES ANDEREN UND SPÄTER AUCH DER MIT DER</small> F<small>REMDEN VERHEIRATETE GESTORBEN IST, SO IST SIE IHM</small><sup class="footnote-marker">11</sup><i class="footnote"> Die Frau des ersten dem anderen.</i><small>FÜR IMMER VERBOTEN, WEIL SIE IHM EINE</small> S<small>TUNDE</small><sup class="footnote-marker">12</sup><i class="footnote"> Beim Tode ihres ersten Mannes, wo ihre Schwester noch lebte.</i> <small>VERBOTEN WAR</small>.  <b>W</b><small>ENN VON DREI</small> B<small>RÜDERN ZWEI MIT ZWEI</small> S<small>CHWESTERN VERHEIRATET WAREN UND EINER MIT EINER</small> F<small>REMDEN, UND EINER DER MIT EINER DER</small> S<small>CHWESTERN VERHEIRATETEN SICH VON SEINER</small> F<small>RAU GESCHIEDEN, WORAUF DER MIT DER</small> F<small>REMDEN VERHEIRATETE GESTORBEN IST, UND DER</small> G<small>ESCHIEDENE DIESE GENOMMEN HAT UND EBENFALLS GESTORBEN IST, SO IST DIES</small> <small>DER</small> F<small>ALL</small><small>, HINSICHTLICH DESSEN SIE GESAGT HABEN, DASS, WENN SIE GESTORBEN ODER GESCHIEDEN WORDEN SIND, IHRE</small> N<small>EBENBUHLERINNEN ERLAUBT SIND</small><sup class="footnote-marker">13</sup><i class="footnote"> Die Witwe war niemals Nebenbuhlerin der geschiedenen Schwester.</i>.
+<b>I</b><small>ST BEI JENEN ALLEN</small><sup class="footnote-marker">14</sup><i class="footnote"> Den am Beginne des Traktates genannten 15 Inzestuösen.</i><small>DIE</small> A<small>NTRAUUNG ODER DIE</small> S<small>CHEIDUNG ZWEIFELHAFT, SO IST AN IHREN</small> N<small>EBENBUHLERINNEN DIE</small> Ḥ<small>ALIÇA UND NIGHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN</small>. W<small>IESO DIE</small> A<small>NTRAUUNG ZWEIFELHAFT</small>? W<small>ENN ER IHR DIE</small> A<small>NTRAUUNGSURKUNDE</small><sup class="footnote-marker">15</sup><i class="footnote"> Cf. Qid. Fol. 2a.</i><small>ZUGEWORFEN UND ES ZWEIFELHAFT IST, OB SIE IHM ODER IHR NÄHER WAR; DIES IST EINE ZWEIFELHAFTE</small><sup class="footnote-marker">16</sup><i class="footnote"> Die Antrauung ist nur dann gültig, wenn die Urkunde ihr näher war.</i>A<small>NTRAUUNG</small>. W<small>IESO DIE</small> S<small>CHEIDUNG ZWEIFELHAFT?</small> W<small>ENN</small> <small>DER</small> S<small>CHEIDEBRIEF</small><small> MIT SEINER</small> H<small>AND GESCHRIEBEN IST, JEDOCH KEINE</small> Z<small>EUGEN UNTERZEICHNET SIND</small>, <small>WENN</small> Z<small>EUGEN UNTERZEICHNET SIND, JEDOCH KEIN</small> D<small>ATUM VORHANDEN IST, WENN EIN</small> D<small>ATUM VORHANDEN IST, JEDOCH NUR EIN</small> Z<small>EUGE UNTERZEICHNET IST; DIES IST EINE ZWEIFELHAFTE</small> S<small>CHEIDUNG</small>.
+<b>W</b><small>ENN DREI</small> B<small>RÜDER DREI EINANDER FREMDE GEHEIRATET HABEN UND EINER VON IHNEN GESTORBEN IST, UND DARAUF DER ANDERE</small> <small>AN DIE</small> W<small>ITWE</small><small> DIE</small> E<small>HEFORMEL GERICHTET HAT UND EBENFALLS GESTORBEN IST, SO IST AN IHNEN</small><sup class="footnote-marker">17</sup><i class="footnote"> Den beiden Witwen.</i><small>DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN,</small> DENN ES HEISST:<sup class="footnote-marker">18</sup><i class="footnote"> Dt. 25,5.</i><i>und einer von ihnen stirbt, so komme ihr Schwager zu ihr</i>, <small>DIE AN EINEN</small> S<small>CHWAGER GEBUNDEN IST, NIGHT ABER, DIE AN ZWEI</small> S<small>CHWÄGER GEBUNDEN IST</small>. R. Š<small>IMO͑N SAGT, ER VOLLZIEHE DIE</small> S<small>CHWAGEREHE BELIEBIG AN EINER VON IHNEN UND DIE</small> Ḥ<small>ALIÇA AN DER ANDEREN</small><sup class="footnote-marker">19</sup><i class="footnote"> Weil durch die Schwagerehe der einen die andere nicht entbunden wird; cf. supra Fol. 19a.</i>.  <b>W</b><small>ENN ZWEI</small> B<small>RÜDER MIT ZWEI</small> S<small>CHWESTERN VERHEIRATET WAREN, UND EINER VON IHNEN UND DARAUF DIE</small> F<small>RAU DES ANDEREN GESTORBEN IST, SO IST IHM DIESE FÜR IMMER VERBOTEN, WEIL SIE IHM EINE</small> S<small>TUNDE VERBOTEN WAR</small><sup class="footnote-marker">20</sup><i class="footnote"> Beim Tode ihres Mannes war sie die Schwester seiner Frau.</i>.
+<b>W</b><small>ENN ZWEI SICH ZWEI</small> F<small>RAUEN ANGETRAUT UND BEIM</small> E<small>INTRITT UNTER DEN</small> T<small>RAUBALDACHIN DIESE MIT EINANDER VERTAUSCHT HABEN, SO SIND SIE WEGEN</small> B<small>EIWOHNUNG</small> <small>EINES</small> E<small>HEWEIBES SCHULDIG; SIND ES</small> B<small>RÜDER, AUCH WEGEN DER</small> F<small>RAU SEINES</small> B<small>RUDERS; SIND ES</small> S<small>CHWESTERN, AUCH WEGEN DER</small> S<small>CHWESTER SEINER</small> Frau<small>; WAREN SIE</small> M<small>ENSTRUIERENDE, AUCH WEGEN EINER</small> M<small>ENSTRUIERENDEN</small>. M<small>AN LASSE SIE DREI</small> M<small>ONATE GETRENNT BLEIBEN, WEIL SIE VIELLEICHT SCHWANGER SIND; SIND ES MINDERJÄHRIGE UND NICHT GEBURTSFÄHIG, SO LASSE MAN SIE SOFORT ZURÜCKKEHREN, SIND ES</small> P<small>RIESTERSTÖCHTER, SO SIND SIE FÜR DIE</small> H<small>EBE UNGEEIGNET</small><sup class="footnote-marker">21</sup><i class="footnote"> Der Genuß derselben ist ihnen verboten; cf. Jab. Fol. 68a.</i>.
+
+Chapter 4
+
+<b>W</b><small>ENN JEMAND AN SEINER</small> S<small>CHWÄGERIN DIE</small> Ḥ<small>ALIÇA VOLLZOGEN HAT, UND ES SICH ERGIBT, DASS SIE SCHWANGER WAR, UND SIE GEBIERT, SO SIND, WENN DAS</small> K<small>IND LEBENSFÄHIG IST, IHM IHRE</small> V<small>ERWANDTEN UND IHR SEINE</small> V<small>ERWANDTEN ERLAUBT, AUCH HAT ER SIE FÜR DEN</small> P<small>RIESTERSTAND NICHT UNTAUGLICH</small><sup class="footnote-marker">1</sup><i class="footnote"> Die Ḥ. ist dann nichtig.</i><small> GEMACHT;</small> IST DAS K<small>LND NICHT LEBENSFÄHIG, SO SIND IHM IHRE</small> V<small>ERWANDTEN UND IHR SEINE</small> V<small>ERWANDTEN VERBOTEN, AUCH HAT ER SIE FÜR DEN</small> P<small>RIESTERSTAND UNTAUGLICH GEMACHT</small>.
+W<small>ENN JEMAND SEINE</small> S<small>CHWÄGERIN GENOMMEN HAT, UND ES SICH ERGIBT, DASS SIE SCHWANGER WAR, UND SIE GEBIERT, SO MUSS ER SIE, WENN DAS</small> K<small>IND LEBENSFÄHIG IST, ENTFERNEN, AUCH SIND SIE ZU EINEM</small> S<small>ÜNDOPFER VERPFLICHTET;</small> IST DAS K<small>IND NICHT LEBENSFÄHIG, SO BEHALTE ER SIE.</small> I<small>ST ES ZWEIFELHAFT, OB ES EIN</small> N<small>EUNMONATSKIND VOM ERSTEN ODER EIN</small> S<small>IEBENMONATSKIND VOM ANDEREN IST, SO MUSS ER SIE ENTFERNEN, DAS</small> K<small>IND IST UNBEMAKELT, UND SIE SIND ZU EINEM</small> S<small>CHWEBESCHULDOPFER VERPFLICHTET</small>.
+<b>W</b><small>ENN DER</small> A<small>NWÄRTERIN DER</small> S<small>CHWAGEREHE</small> G<small>ÜTER ZUGEFALLEN</small><sup class="footnote-marker">2</sup><i class="footnote"> Von ihrem Vater od. durch Schenkung.</i><small>SIND, SO DARF SIE SIE, WIE DIE</small> S<small>CHULE</small> Š<small>AMMAJS UND DIE</small> S<small>CHULE</small> H<small>ILLELS ÜBEREINSTIMMEN, RECHTSKRÄFTIG VERKAUFEN UND VERSCHENKEN</small>. W<small>AS GESCHIEHT, WENN SIE STIRBT, MIT IHRER</small> M<small>ORGENGABE UND DEN MIT IHR EIN UND AUSGEHENDEN</small><sup class="footnote-marker">3</sup><i class="footnote"> Den sog. Nießbrauch- od. Rupfgütem (<span dir="rtl">נכסי מלוג</span>), die Eigentum der Frau bleiben, während dem Ehemanne nur der Nießbrauch zusteht.</i>G<small>ÜTERN</small>? D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, DIE</small> E<small>RBEN DES</small> E<small>HEMANNES</small><sup class="footnote-marker">4</sup><i class="footnote"> Der seine Frau beerbt.</i><small>TEILEN MIT DEN</small> E<small>RBEN IHRES</small> V<small>ATERS, UND DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, DIE</small> G<small>ÜTER BLEIBEN BEI IHREN</small> B<small>ESITZERN: DIE</small> M<small>ORGENGABE IM</small> B<small>ESITZE DER</small> E<small>RBEN DES</small> E<small>HEMANNES, UND DIE MIT IHR EIN- UND AUSGEHENDEN</small> G<small>ÜTER IM</small> B<small>ESITZE DER</small> E<small>RBEN IHRES</small> V<small>ATERS</small>
+H<small>AT ER SIE GENOMMEN, SO GILT SIE IN JEDER</small> H<small>INSICHT ALS SEINE</small> F<small>RAU, NUR DASS IHRE</small> M<small>ORGENGABE DIE</small> G<small>ÜTER IHRES ERSTEN</small> M<small>ANNES BELASTEN.</small>
+<b>D</b><small>AS</small> G<small>EBOT, DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN, LIEGT DEM</small> Ä<small>LTESTEN OB ; WILL ER NICHT, SO WENDE MAN SICH AN ALLE ÜBRIGEN</small> B<small>RÜDER.</small> W<small>OLLEN AUCH DIESE NICHT, SO WENDE MAN SICH ZURÜCK AN DEN</small> Ä<small>LTESTEN UND SPRECHE ZU IHM:</small> D<small>IR LIEGT DAS</small> G<small>EBOT OB; VOLLZIEHE DIE</small> Ḥ<small>ALIÇA ODER DIE</small> S<small>CHWAGEREHE</small>
+V<small>ERWEIST ER AUF EINEN</small> M<small>INDERJÄHRIGEN, BIS ER</small> G<small>ROSSJÄHRIG</small><sup class="footnote-marker">5</sup><i class="footnote"> Daß dieser dann viell, die Schwagerehe vollziehen wird.</i><small>WIRD, ODER AUF EINEN ÄLTEREN</small> B<small>RUDER</small>, <small>BIS ER AUS DEM</small> Ü<small>BERSEELANDE HEIMKEHRT</small><sup class="footnote-marker">6</sup><i class="footnote"> Daß dieser dann viell, die Schwagerehe vollziehen wird.</i>, <small>ODER AUF EINEN</small> T<small>AUBEN ODER</small> B<small>LÖDEN</small><sup class="footnote-marker">7</sup><i class="footnote"> Bis er genesen wird.</i>, <small>SO HÖRE MAN NICHT AUF IHN, VIELMEHR SPRECHE MAN ZU IHM:</small> D<small>IR LIEGT DAS</small> G<small>EBOT OB; VOLLZIEHE DIE</small> Ḥ<small>ALIÇA ODER DIE</small> S<small>CHWAGEREHE.</small>
+<b>W</b><small>ER AN SEINER</small> S<small>CHWÄGERIN DIE</small> Ḥ<small>ALIÇA VOLLZOGEN HAT, GLEICHT HINSICHTLICH DES</small> E<small>RBANTEILS</small><sup class="footnote-marker">8</sup><i class="footnote"> Vom Nachlasse des verstorbenen Bruders.</i><small>JEDEM ANDEREN DER</small> B<small>RÜDER; IST EIN</small> V<small>ATER</small><sup class="footnote-marker">9</sup><i class="footnote"> Dieser geht hinsichtl. der Erbschaft den Brüdern des Verstorbenen vor; ausführl. Bb. Fol. 115a.</i><small>VORHANDEN, SO GEHÖREN DIE</small> G<small>ÜTER DEM</small> V<small>ATER</small>. W<small>ER SEINE</small> S<small>CHWÄGERIN GENOMMEN HAT, ERWIRBT DIE</small> G<small>ÜTER SEINES</small> B<small>RUDERS.</small> R. J<small>EHUDA SAGT, OB SO ODER SO GEHÖREN, WENN EIN</small> V<small>ATER VORHANDEN IST, DIE</small> G<small>ÜTER DEM</small> V<small>ATER.</small> W<small>ENN JEMAND AN SEINER</small> S<small>CHWÄGERIN DIE</small> Ḥ<small>ALIÇA VOLLZOGEN HAT, SO SIND IHM IHRE</small> V<small>ERWANDTEN UND IHR SEINE</small> V<small>ERWANDTEN VERBOTEN.</small> I<small>HM SIND IHRE</small> M<small>UTTER, DIE</small> M<small>UTTER IHRER</small> M<small>UTTER, DIE</small> M<small>UTTER IHRES</small> V<small>ATERS, IHRE</small> T<small>OCHTER, DIE</small> T<small>OCHTER IHRER</small> T<small>OCHTER, DIE</small> T<small>OCHTER IHRES</small> S<small>OHNES UND IHRE</small> S<small>CHWESTER, SOLANGE</small><sup class="footnote-marker">10</sup><i class="footnote"> Diese Beschränkung bezieht sich nur auf die Schwester.</i><small>JENE LEBT, VERBOTEN; DEN</small> B<small>RÜDERN SIND SIE ERLAUBT.</small> I<small>HR SIND SEIN</small> V<small>ATER, DER</small> V<small>ATER SEINES</small> V<small>ATERS, DER</small> V<small>ATER SEINER</small> M<small>UTTER, SEIN</small> S<small>OHN, DER</small> S<small>OHN SEINES</small> S<small>OHNES, SEIN</small> B<small>RUDER UND DER</small> S<small>OHN SEINES</small> B<small>RUDERS VERBOTEN.</small> D<small>IE</small> V<small>ERWANDTE DER</small> N<small>EBENBUHLERIN SEINER</small> Ḥ<small>ALUÇA IST ERLAUBT, ABER DIE</small> N<small>EBENBUHLERIN DER</small> V<small>ERWANDTEN SEINER</small> Ḥ<small>ALUÇA VERBOTEN.</small>
+<b>W</b><small>ENN JEMAND AN SEINER</small> S<small>CHWÄGERIN DIE</small> Ḥ<small>ALIÇA VOLLZOGEN, UND SEIN</small> B<small>RUDER IHRE</small> S<small>CHWESTER GEHEIRATET HAT UND GESTORBEN IST, SO IST AN DIESER DIE</small> Ḥ<small>ALIÇA UND NIGHT DIE</small> S<small>GHWAGEREHE ZU VOLLZIEHEN.</small> E<small>BENSO IST, WENN JEMAND SICH VON SEINER</small> F<small>RAU SCHEIDEN LIESS, UND SEIN</small> B<small>RUDER IHRE</small> S<small>CHWESTER GEHEIRATET HAT UND GESTORBEN IST, DIESE ENTBUNDEN</small>
+W<small>ENN EIN</small> B<small>RUDER SICH DIE</small> S<small>CHWESTER DER</small> A<small>NWÄRTERIN DER</small> S<small>CHWAGEREHE ANGETRAUT HAT, SO SPRECHE MAN, WIE SIE IM</small> N<small>AMEN DES</small> R. J<small>EHUDA B.</small> B<small>ETHERA SAGTEN, ZU IHM</small> : W<small>ARTE BIS DEIN</small> B<small>RUDER DIE</small> H<small>ANDLUNG</small><sup class="footnote-marker">11</sup><i class="footnote"> Die Schwagerehe od. die Ḥaliça.</i><small>VOLLZOGEN HAT.</small> H<small>AT DER</small> B<small>RUDER AN IHR DIE</small> Ḥ<small>ALIÇA VOLLZOGEN ODER SIE GENOMMEN, SO NEHME ER SEINE</small> F<small>RAU.</small> S<small>TIRBT DIE</small> S<small>CHWÄGERIN, SO DARF ER SEINE</small> F<small>RAU NEHMEN</small>. S<small>TIRBT DER</small> S<small>CHWAGER</small><sup class="footnote-marker">12</sup><i class="footnote"> Der die Schwagerehe vollziehen sollte, u. außer diesem kein anderer Bruder vorhanden ist.</i>, <small>SO ENTFERNE ER SEINE</small> F<small>RAU DURCH EINEN</small> S<small>CHEIDEBRIEF UND</small> <small>ENTBINDE</small> <small>DIE</small> F<small>RAU SEINES</small> B<small>RUDERS DURCH DIE</small> Ḥ<small>ALIÇA.</small>
+<b>A</b><small>N DER</small> S<small>CHWÄGERIN IST DIE</small> Ḥ<small>ALIÇA ODER DIE</small> S<small>CHWAGEREHE NICHT VOR</small> A<small>BLAUF VON DREI</small> M<small>ONATEN</small><sup class="footnote-marker">13</sup><i class="footnote"> Nach der Feststellung, daß sie nicht schwanger ist.</i><small>ZU VOLLZIEHEN.</small> D<small>ESGLEICHEN DÜRFEN ALLE ANDEREN</small> F<small>RAUEN ERST NACH</small> A<small>BLAUF VON DREI</small> M<small>ONATEN SICH VERLOBEN ODER VERHEIRATEN, EINERLEI OB</small> J<small>UNGFRAUEN ODER</small> D<small>EFLORIERTE, OB</small> G<small>ESCHIEDENE ODER</small> W<small>ITWEN, OB</small> V<small>ERHEIRATETE ODER</small> V<small>ERLOBTE.</small> R. J<small>EHÜDA SAGT,</small> V<small>ERHEIRATETE DÜRFEN SICH</small> <small>SOFORT</small> <small>VERLOBEN UND</small> V<small>ERLOBTE</small> <small>AUCH</small> <small>VERHEIRATEN, AUSGENOMMEN</small> V<small>ERLOBTE IN</small> J<small>UDÄA, WEIL ER MIT IHR</small><sup class="footnote-marker">14</sup><i class="footnote"> Der Bräutigam mit der Verlobten; cf. Bd. II S. 141 Anm. 85.</i><small>VERTRAUT IST</small>. R. J<small>OSE SAGT, JEDE</small> F<small>RAU DÜRFE SICH</small> <small>SOFORT</small> <small>VERLOBEN</small>, <small>AUSGENOMMEN DIE</small> W<small>ITWE,</small> WEGEN DER T<small>RAUER</small>.
+<b>W</b><small>ENN VIER</small> B<small>RÜDER MIT VIER</small> F<small>RAUEN VERHEIRATET WAREN UND GESTORBEN SIND, SO DARF DER</small> Ä<small>LTESTE, WENN ER WILL, DIE</small> S<small>CHWAGEREHE AN ALLEN VOLLZIEHEN</small>. W<small>ENN JEMAND MIT ZWEI</small> F<small>RAUEN VERHEIRATET WAR UND GESTORBEN IST, SO ENTBINDET DIE</small> B<small>EIWOHNUNG ODER DIE</small> Ḥ<small>ALIÇA</small> <small>DER EINEN IHRE</small> N<small>EBENBUHLERIN</small>. I<small>ST EINE GEEIGNET UND EINE UNGEEIGNET</small><sup class="footnote-marker">15</sup><i class="footnote"> Für Priester; cf. Lev. 21,7.</i>, <small>SO SOLL ER, WENN ER DIE</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">16</sup><i class="footnote"> Wodurch die Frau Priestern verboten wird.</i><small>VOLLZIEHT, DIES AN DER UNGEEIGNETEN, UND WENN ER DIE</small> S<small>CHWAGEREHE VOLLZIEHT, DIES</small> <small>AUCH</small> <small>AN DER GEEIGNETEN TUN</small>.
+<b>W</b><small>ENN JEMAND SEINE</small> G<small>ESCHIEDENE WIEDERGENOMMEN</small><sup class="footnote-marker">17</sup><i class="footnote"> Nachdem sie mit einem anderen verheiratet war; cf. Dt. 24,1ff.</i><small>ODER SEINE</small> Ḥ<small>ALUÇA ODER DIE</small> V<small>ERWANDTE SEINER</small> Ḥ<small>ALUÇA GEHEIRATET HAT, SO ENTFERNTE ER SIE, UND DAS</small> K<small>IND IST EIN</small> H<small>URENKIND – SO</small> R. A<small>͑QIBA;</small> DIE W<small>EISEN SAGEN, DAS</small> K<small>IND SEI KEIN</small> H<small>URENKIND.</small> J<small>EDOCH PFLICHTEN SIE BEI, DASS, WENN JEMAND DIE</small> V<small>ERWANDTE SEINER</small> G<small>ESCHIEDENEN GEHEIRATET HAT, DAS</small> K<small>IND EIN</small> H<small>URENKIND SEI.</small>
+<b>H</b><small>URENKIND IST DER VON</small> V<small>ERWANDTEN</small> A<small>BSTAMMENDE</small>, <small>DEREN</small> V<small>ERKEHR</small> <small>MIT EINEM</small> V<small>ERBOTE BELEGT IST – SO</small> R. A͑<small>QIBA.</small> Š<small>IMO͑N DER</small> T<small>EMANITE SAGT, WEGEN DESSEN MAN SICH DER HIMMLISCHEN</small> A<small>USROTTUNG SCHULDIG MACHT, UND DIE</small> H<small>ALAKHA IST NACH IHM ZU ENTSCHEIDEN</small>. R. J<small>EHOŠUA͑ SAGT, WEGEN DESSEN MAN SICH DER GERICHTLICHEN</small> T<small>ODESSTRAFE SCHULDIG MACHT</small>. R. Š<small>IMO͑N B.</small> A<small>͑ZAJ SAGTE</small> : I<small>CH FAND IN</small> J<small>ERUŠALEM EINE</small> G<small>ESCHLECHTSROLLE, UND IN DIESER STAND GESCHRIEBEN:</small> «N. <small>IST</small> H<small>URENKIND VON EINEM</small> E<small>HEWEIBE</small><sup class="footnote-marker">18</sup><i class="footnote"> Dh. durch Ehebruch erzeugt.</i>.» Z<small>UR</small> B<small>ESTÄTIGUNG DER</small> W<small>ORTE</small> J<small>EHOŠUA͑S</small><sup class="footnote-marker">19</sup><i class="footnote"> Der Ehebruch ist mit der gerichtlichen Todesstrafe belegt.</i>. W<small>ENN EINEM SEINE</small> F<small>RAU STIRBT, SO IST IHM IHRE</small> S<small>CHWESTER ERLAUBT; WENN ER SICH VON IHR SCHEIDEN LIESS UND SIE DARAUF STIRBT, SO IST IHM IHRE</small> S<small>CHWESTER ERLAUBT; WENN SIE EINEN ANDEREN GEHEIRATET HAT UND DARAUF STIRBT, SO IST IHM IHRE SCHWESTER ERLAUBT.</small> W<small>ENN EINEM SEINE</small> S<small>CHWÄGERIN</small><sup class="footnote-marker">20</sup><i class="footnote"> An der er die Schwagerehe zu vollziehen hat.</i><small>STIRBT, SO IST IHM IHRE</small> S<small>CHWESTER ERLAUBT</small>. W<small>ENN ER AN IHR DIE</small> Ḥ<small>ALIÇA VOLLZOGEN HAT UND SIE DARAUF STIRBT, SO IST IHM IHRE</small> S<small>CHWESTER ERLAUBT; WENN SIE EINEN ANDEREN GEHEIRATET HAT UND DARAUF STIRBT, SO IST IHM IHRE</small> S<small>CHWESTER ERLAUBT</small>.
+
+Chapter 5
+
+<b>R.</b> GAMLIÉL <small>SAGT, ES GEBE KEINEN</small> S<small>CHEIDEBRIEF NACH EINEM</small> S<small>CHEIDEBRIEFE</small><sup class="footnote-marker">1</sup><i class="footnote"> Der andere ist ohne Wirkung. Wenn der Verstorbene 2 Witwen hinterlassen u. der Bruder zuerst der einen u. nachher der anderen einen Scheidebrief gegeben hat, so ist der andere wirkungslos, dh. ihre Verwandten sind ihm nicht verboten; ist der erste Scheidebrief gültig, so ist die Gebundenheit beider aufgehoben u. die andere ist ihm völlig fremd, u. ist der erste ungültig, so ist es auch der andere. Dasselbe gilt auch von dem Falle, wenn es eine Witwe u. 2 Schwäger sind, u. jeder ihr einen Scheidebrief gegeben hat; entweder ist ihr durch den 1. Scheidebrief der andere völlig fremd od. beide Scheidebriefe sind ungültig.</i>, <small>KEINE</small> E<small>HEFORMEL NACH EINER</small> E<small>HEFORMEL</small><sup class="footnote-marker">2</sup><i class="footnote"> Durch die an die erste, bezw. vom ersten gerichtete Eheformel ist die Schwagerpflicht erledigt u. die andere wirkungslos.</i>, <small>KEINE</small> B<small>EIWOHNUNG NACH EINER</small> B<small>EIWOHNUNG</small><sup class="footnote-marker">3</sup><i class="footnote"> Die an der anderen, bezw. vom anderen vollzogene Beiwohnung ist nichts weiter als ein verbotener Geschlechtsakt u. hat keine eherechtliche Bedeutung.</i> <small>UND KEINE</small> Ḥ<small>ALIÇA NACH EINER</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">4</sup><i class="footnote"> Cf. Anm. 2 mut. mut.</i>. D<small>IE</small> W<small>EISEN SAGEN, ES GEBE EINEN</small> S<small>CHEIDEBRIEF NACH EINEM</small> S<small>CHEIDEBRIEFE</small><sup class="footnote-marker">5</sup><i class="footnote"> Der 1. Scheidebrief ist nicht ganz gültig, da zur Aufhebung der Gebundenheit die Ḥaliça vorgeschrieben ist, so daß noch eine partielle Gebundenheit mit der anderen Witwe, bezw. der Witwe mit dem anderen Bruder besteht.</i> <small>UND EINE</small> E<small>HEFORMEL NACH EINER</small> E<small>HEFORMEL</small><sup class="footnote-marker">6</sup><i class="footnote"> Durch die Eheformel allein ist die Schwagerpflicht noch nicht erledigt, er muß ihr auch beigewohnt haben.</i>, <small>JEDOCH NICHTS MEHR NACH DER</small> B<small>EIWOHNUNG UND NACH DER</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">7</sup><i class="footnote"> Durch diese Handlungen ist die Schwagerpflicht vollständig erledigt, u. was darauf folgt, wirkungslos.</i> .
+U<small>ND</small><sup class="footnote-marker">8</sup><i class="footnote"> Dies bezieht sich nicht mehr auf den vorangehenden Streit, vielmehr gilt dies von einem Schwager u. einer Schwägerin.</i> <small>ZWAR: HAT JEMAND AN SEINE</small> S<small>CHWÄGERIN DIE</small> E<small>HEFORMEL GERICHTET UND IHR EINEN</small> S<small>CHEIDEBRIEF GEGEBEN, SO BENÖTIGT SIE VON IHM DER</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">9</sup><i class="footnote"> Da durch die Eheformel allein die Schwagerpflicht noch nicht erledigt war; ebenso darf er sie nicht heiraten, da er einmal mit der Unterlassung der Schwagerehe begonnen hat.</i>; <small>HAT ER AN SIE DIE</small> E<small>HEFORMEL GERICHTET UND AN IHR DIE</small> Ḥ<small>ALIÇA VOLLZOGEN, SO BENÖTIGT SIE</small><sup class="footnote-marker">10</sup><i class="footnote"> Die Ḥ. hebt nur die Gebundenheit u. nicht die Eheformel auf.</i><small>VON IHM EINES</small> S<small>CHEIDEBRIEFES ; HAT ER AN SIE DIE</small> E<small>HEFORMEL GERICHTET UND IHR BEIGEWOHNT, SO ENTSPRICHT DIES DER</small> V<small>ORSCHRIFT</small>.
+H<small>AT ER IHR EINEN</small> S<small>CHEIDEBRIEF GEGEBEN UND AN SIE DIE</small> E<small>HEFORMEL GERICHTET, SO BENÖTIGT SIE</small><sup class="footnote-marker">11</sup><i class="footnote"> Wegen des Zweifels, ob der Scheidebrief wirksam war; auch heiraten darf er sie nicht, da er mit der Scheidung die Schwagerehe abgelehnt hat.</i><small>EINES</small> S<small>CHEIDEBRIEFES UND DER</small> Ḥ<small>ALIÇA; HAT ER IHR EINEN</small> S<small>CHEIDEBRIEF GEGEBEN UND IHR BEIGEWOHNT, SO BENÖTIGT SIE</small><sup class="footnote-marker">12</sup><i class="footnote"> Wegen des Zweifels, ob der Scheidebrief wirksam war; auch heiraten darf er sie nicht, da er mit der Scheidung die Schwagerehe abgelehnt hat.</i><small>EINES</small> S<small>CHEIDEBRIEFES UND DER</small> Ḥ<small>ALIÇA; HAT ER IHR EINEN</small> S<small>CHEIDEBRIEF GEGEBEN UND AN IHR DIE</small> Ḥ<small>ALIÇA VOLLZOGEN, SO BESTEHT NACH DER</small> Ḥ<small>ALIÇA NICHTS MEHR ;</small> HAT ER AN IHR DIE Ḥ<small>ALIÇA VOLLZOGEN UND DARAUF AN SIE DIE</small> E<small>HEFORMEL GERICHTET, IHR EINEN</small> S<small>CHEIDEBRIEF GEGEBEN ODER IHR BEIGEWOHNT, ODER HAT ER IHR BEIGEWOHNT UND DARAUF AN SIE DIE</small> E<small>HEFORMEL GERICHTET, IHR EINEN</small> S<small>CHEIDEBRIEF GEGEBEN ODER AN IHR DIE</small> Ḥ<small>ALIÇA VOLLZOGEN, SO BESTEHT NACH DER</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">13</sup><i class="footnote"> Im 1. Passus, u. entsprechend im 2. Passus; nach der Beiwohnung.</i><small>NICHTS MEHR</small>. E<small>INERLEI, OB EINE</small> S<small>CHWÄGERIN UND EIN</small> S<small>CHWAGER ODER ZWEI</small> S<small>CHWÄGERINNEN UND EIN</small> S<small>CHWAGER</small>.
+U<small>ND ZWAR: HAT ER DIE</small> E<small>HEFORMEL AN DIE EINE GERICHTET UND DIE</small> E<small>HEFORMEL AN DIE ANDERE</small><sup class="footnote-marker">14</sup><i class="footnote"> Wenn es 2 Witwen sind.</i><small>GERICHTET, SO BENÖTIGEN SIE</small><sup class="footnote-marker">15</sup><i class="footnote"> Nach den Weisen, ob. in der 1. Mišna.</i><small>ZWEIER</small> S<small>CHEIDEBRIEFE UND DER</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">16</sup><i class="footnote"> An der einen, sodaß die andere entbunden wird.</i>; <small>AN DIE EINE DIE</small> E<small>HEFORMEL GERICHTET UND DER ANDEREN EINEN</small> S<small>CHEIDEBRIEF GEGEBEN, SO BENÖTIGT</small> <small>EINE</small><sup class="footnote-marker">17</sup><i class="footnote"> Die erste, deren Eheformel durch den Scheidebrief der anderen ungültig geworden ist.</i><small>EINES</small> S<small>CHEIDEBRIEFES UND</small> <small>EINE</small> <small>DER</small> Ḥ<small>ALIÇA; AN DIE EINE DIE</small> E<small>HEFORMEL GERICHTET UND DER ANDEREN BEIGEWOHNT, SO BENÖTIGEN BEIDE EINES</small> S<small>CHEIDEBRIEFES UND</small> <small>EINE</small> <small>DER</small> Ḥ<small>ALIÇA; AN DIE EINE DIE</small> E<small>HEFORMEL GERICHTET UND AN DER ANDEREN DIE</small> Ḥ<small>ALIÇA VOLLZOGEN, SO BENÖTIGT DIE ERSTE</small><sup class="footnote-marker">18</sup><i class="footnote"> Die er weder heiraten darf noch durch die Ḥ. der anderen entbunden ist.</i><small>EINES</small> S<small>CHEIDEBRIEFES ;</small> DER EINEN EINEN S<small>CHEIDEBRIEF GEGEBEN UND DER ANDEREN EINEN</small> S<small>CHEIDEBRIEF GEGEBEN, SO BENÖTIGT</small> <small>EINE VON IHNEN</small><sup class="footnote-marker">19</sup><i class="footnote"> Die der Priester im Tempelhofe mit dem Opferblute besprengen soll.</i><small>DER</small> Ḥ<small>ALIÇA; DER EINEN EINEN</small> S<small>CHEIDEBRIEF GEGEBEN UND DER ANDEREN BEIGEWOHNT, SO BENÖTIGT DIESE EINES</small> S<small>CHEIDEBRIEFES</small><sup class="footnote-marker">20</sup><i class="footnote"> Da sie ihm wegen des Scheidebriefes der ersten verboten ist.</i> <small>UND DER</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">21</sup><i class="footnote"> Der Scheidebrief ist nicht ausreichend, da die Beiwohnung unzulässig war.</i>; <small>DER EINEN EINEN</small> S<small>CHEIDEBRIEF GEGEBEN UND AN DIE ANDERE DIE</small> E<small>HEFORMEL GERICHTET, SO BENÖTIGT DIESE EINES</small> S<small>CHEIDE-BRIEFES UND</small> <small>JENE</small> <small>DER</small> Ḥ<small>ALIÇA ; DER EINEN EINEN</small> S<small>CHEIDEBRIEF GEGEBEN UND AN DER ANDEREN DIE</small> Ḥ<small>ALIÇA VOLLZOGEN, SO BESTEHT NACH DER</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">22</sup><i class="footnote"> Wodurch beide entbunden sind.</i><small>NICHTS MEHR</small>
+H<small>AT ER</small> <small>AN DER EINEN</small> <small>UND</small> <small>AN DER ANDEREN</small> <small>DIE</small> Ḥ<small>ALIÇA VOLLZOGEN, ODER AN DER EINEN DIE</small> Ḥ<small>ALIÇA VOLLZOGEN UND AN DIE ANDERE DIE</small> E<small>HEFORMEL GERICHTET, IHR EINEN</small> S<small>CHEIDEBRIEF GEGEBEN ODER IHR BEIGEWOHNT, ODER</small> <small>DER EINEN</small> <small>UND</small> <small>DER ANDEREN</small> <small>BEIGEWOHNT, ODER DER EINEN BEIGEWOHNT UND AN DIE ANDERE DIE</small> E<small>HEFORMEL GERICHTET, IHR EINEN</small> S<small>CHEIDEBRIEF GEGEBEN ODER AN IHR DIE</small> Ḥ<small>ALIÇA VOLLZOGEN, SO BESTEHT NACH DER</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">23</sup><i class="footnote"> Im 1. Passus, u. entsprechend im 2. Passus; nach der Beiwohnung.</i><small>NICHTS</small><sup class="footnote-marker">24</sup><i class="footnote"> Die an der anderen vollzogene Handlung ist ungültig.</i><small>MEHR</small> . E<small>INERLEI, OB EIN</small> S<small>CHWAGER UND ZWEI</small> S<small>CHWÄGERINNEN ODER ZWEI</small> S<small>CHWÄGER UND EINE</small> S<small>CHWÄGERIN</small><sup class="footnote-marker">25</sup><i class="footnote"> Wenn zuerst der eine u. nachher der andere die genannten Handlungen an derselben Witwe vollzogen hat.</i>.
+H<small>AT ER AN IHR DIE</small> Ḥ<small>ALIÇA VOLLZOGEN UND DARAUF AN SIE DIE</small> E<small>HEFORMEL GERICHTET, IHR EINEN</small> S<small>CHEIDEBRIEF GEGEBEN ODER IHR BEIGEWOHNT, ODER HAT ER IHR BEIGEWOHNT UND DARAUF AN SIE DIE</small> E<small>HEFORMEL GERICHTET, IHR EINEN</small> S<small>CHEIDEBRIEF GEGEBEN ODER AN IHR DIE</small> Ḥ<small>ALIÇA VOLLZOGEN, SO BESTEHT NACH DER</small> Ḥ<small>ALIÇA NICHTS MEHR, EINERLEI OB SIE ZUERST, DAZWISCHEN</small><sup class="footnote-marker">26</sup><i class="footnote"> Wenn er der einen einen Scheidebrief gegeben, an der anderen die Ḥ. vollzogen u. darauf an eine von ihnen die Eheformel gerichtet hat.</i><small>ODER ZULETZT ERFOLGT IST.</small> NACH DER B<small>EIWOHNUNG BESTEHT, WENN SIE ZUERST ERFOLGT IST, NICHTS MEHR, WENN ABER DAZWISCHEN ODER ZULETZT, SO BLEIBT ETWAS</small><sup class="footnote-marker">27</sup><i class="footnote"> Wenn er einer einen Scheidebrief gegeben u. an die andere die Eheformel gerichtet u. darauf einer beigewohnt hat, so bleibt wegen des unzulässigen Scheidebriefes noch eine Gebundenheit bestehen, sodaß bei der Scheidung ein Scheidebrief nicht ausreicht, vielmehr ist auch die Ḥ. erforderlich.</i><small>ZURÜCK</small>. R. N<small>EḤEMJA SAGT, SOWOHL NACH DER</small> B<small>EIWOHNUNG ALS AUCH NACH DER</small> Ḥ<small>ALIÇA, OB ZUERST, DAZWISCHEN ODER ZULETZT, KÖNNE NICHTS MEHR ERFOLGEN</small>.
+
+Chapter 6
+
+<b>W</b>ER <small>SEINER</small> S<small>CHWÄGERIN BEIWOHNT, OB VERSEHENTLICH</small><sup class="footnote-marker">1</sup><i class="footnote"> Ohne zu wissen, daß sie seine Schwägerin ist.</i> <small>ODER VORSÄTZLICH</small><sup class="footnote-marker">2</sup><i class="footnote"> Zur Befriedigung des Geschlechtstriebes u. nicht in der Absicht, die Schwagerpflicht zu erfüllen.</i>, <small>OB GEZWUNGEN ODER WILLIG, SELBST WENN ER VERSEHENTLICH UND SIE VORSÄTZLICH, ER VORSÄTZLICH UND SIE VERSEHENTLICH, ER GEZWUNGEN UND SIE UNGEZWUNGEN, ODER SIE GEZWUNGEN UND ER UNGEZWUNGEN, OB NUR ANGESCHMIEGT</small><sup class="footnote-marker">3</sup><i class="footnote"> Die Genitalien an einander, ohne den Coitus zu vollenden; cf. supra Fol. 34b.</i> <small>ODER</small> <small>DIE</small> B<small>EIWOHNUNG</small> <small>VOLLENDET, EIGNET SIE SICH AN, AUCH IST ZWISCHEN</small> B<small>EIWOHNUNG UND</small> B<small>EIWOHNUNG</small><sup class="footnote-marker">4</sup><i class="footnote"> Ob sie auf natürliche od. widernatürliche Weise erfolgt ist.</i> <small>NICHT ZU UNTERSCHEIDEN</small>
+D<small>ASSELBE GILT AUCH VON DER</small> B<small>EIWOHNUNG ALLER IN DER</small> T<small>ORA GENANNTEN</small> I<small>NZESTUÖSEN UND</small> U<small>NTAUGLICHEN, BEISPIELSWEISE EINER</small> W<small>ITWE MIT EINEM</small> H<small>OCHPRIESTER, EINER</small> G<small>ESCHIEDENEN ODER EINER</small> Ḥ<small>ALUÇA MIT EINEM GEMEINEN</small> P<small>RIESTER, EINES</small> H<small>URENKINDES ODER EINER</small> N<small>ETHINA</small><sup class="footnote-marker">5</sup><i class="footnote"> Wenn die Beiwohnung in der ob. genannten Weise erfolgt ist.</i> <small>MIT EINEM</small> J<small>ISRAÉLITEN, UND EINER</small> J<small>ISRAEXITIN MIT EINEM</small> H<small>URENKINDE ODER EINEM</small> N<small>ATHIN; ER HAT SIE DADURCH</small><sup class="footnote-marker">6</sup><i class="footnote"> Wenn die Beiwohnung in der ob. genannten Weise erfolgt ist.</i> <small>UNTAUGLICH GEMACHT, AUCH IST ZWISCHEN</small> B<small>EIWOHNUNG UND</small> B<small>EIWOHNUNG</small><sup class="footnote-marker">7</sup><i class="footnote"> Ob sie auf natürliche od. widernatürliche Weise erfolgt ist.</i> <small>NICHT ZU UNTERSCHEIDEN</small>.
+<b>E</b><small>INE</small> W<small>ITWE, DIE MIT EINEM</small> H<small>OCHPRIESTER, UND EINE</small> G<small>ESCHIEDENE ODER EINE</small> Ḥ<small>ALUÇA, DIE MIT EINEM GEMEINEN</small> P<small>RIESTER VERLOBT IST, DÜRFEN KEINE</small> H<small>EBE</small><sup class="footnote-marker">8</sup><i class="footnote"> Auch wenn sie aus priesterlicher Familie stammen u. es vorher durften.</i><small>ESSEN, NACH</small> R. E<small>LEA͑ZAR UND</small> R. Š<small>IMO͑N SIND SIE HIERFÜR TAUGLICH.</small> V<small>ERWITWET ODER GESCHIEDEN SIND SIE, WENN NACH DER</small> V<small>ERHEIRATUNG, UNTAUGLICH</small><sup class="footnote-marker">9</sup><i class="footnote"> Da sie durch die verbotene Beiwohnung entweiht wird.</i>, <small>UND WENN NACH DER</small> V<small>ERLOBUNG TAUGLICH.</small>
+<b>E</b><small>IN</small> H<small>OCHPRIESTER DARF KEINE</small> W<small>ITWE HEIRATEN, OB EINE</small> W<small>ITWE NACH DER</small> V<small>ERLOBUNG ODER EINE</small> W<small>ITWE NACH DER</small> V<small>ERHEIRATUNG.</small> F<small>ERNER DARF ER KEINE</small> M<small>ANNBARE HEIRATEN</small> ; R. E<small>LEA͑ZAR UND</small> R. Š<small>IMO͑N ERLAUBEN DIE</small> M<small>ANNBARE.</small> <b>W</b><small>ENN ER SICH MIT EINER</small> W<small>ITWE VERLOBT UND DARAUF ZUM</small> H<small>OCHPRIESTER GEWÄHLT WIRD, SO DARF ER SIE HEIRATEN</small>. S<small>O EREIGNETE ES SICH MIT</small> J<small>EHOŠUA͑, DEM</small> S<small>OHNE</small> G<small>AMLAS; NACHDEM ER SICH DIE</small> M<small>ARTHA</small>, T<small>OCHTER DES</small> B<small>OËTHOS, ANGETRAUT HATTE, ERNANNTE IHN DER</small> K<small>ÖNIG ZUM</small> H<small>OCHPRIESTER, UND ER HEIRATETE SIE.</small> W<small>ENN DIE</small> A<small>NWÄRTERIN DER</small> S<small>CHWAGEREHE EINEM GEMEINEN</small> P<small>RIESTER ZUFÄLLT UND ER ZUM</small> H<small>OCHPRIESTER GEWÄHLT WIRD, SO DARF ER SIE, SELBST WENN ER AN SIE BEREITS DIE</small> E<small>HEFORMEL GERICHTET HAT, NICHT HEIRATEN.</small>  E<small>IN</small> H<small>OCHPRIESTER, DESSEN</small> B<small>RUDER GESTORBEN IST, VOLLZIEHE DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE</small>.
+<b>E</b><small>IN GEMEINER</small> P<small>RIESTER DARF KEINE</small> S<small>TERILE HEIRATEN, ES SEI DENN, DASS ER</small> F<small>RAU UND</small> K<small>INDER HAT.</small> R. J<small>EHUDA SAGT, AUCH WENN ER</small> F<small>RAU UND</small> K<small>INDER HAT, DÜRFE ER KEINE</small> S<small>TERILE HEIRATEN, DENN DIESE</small><sup class="footnote-marker">10</sup><i class="footnote"> Bei der es nicht zur Fortpflanzung, sondern nur zur Befriedigung des Geschlechtstriebes erfolgt.</i><small>IST UNTER</small> ‘H<small>URE</small>’ <small>ZU VERSTEHEN, VON DER DIE</small> S<small>CHRIFT SPRICHT.</small> D<small>IE</small> W<small>EISEN SAGEN, UNTER</small> ‘H<small>URE</small>’ <small>SEIEN NUR DIE</small> P<small>ROSELYTIN, DIE FREIGELASSENE</small> S<small>KLAVIN</small><sup class="footnote-marker">11</sup><i class="footnote"> Die vorher den Keuschheitsgesetzen nicht unterworfen waren.</i><small>UND DIE IN</small> U<small>NZUCHT</small> B<small>ESCHLAFENE</small><sup class="footnote-marker">12</sup><i class="footnote"> Wenn der Beischlaf verboten ist.</i><small>ZU VERSTEHEN.</small>
+<b>N</b><small>IEEMAND UNTERLASSE DIE</small> F<small>ORTPFLANZUNG, ES SEI DENN, DASS ER</small> K<small>LNDER HAT; DIE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, ZWEI MÄNNLICHE, UND DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, EIN MÄNNLICHES UND EIN WEIBLICHES, DENN ES HEISST:</small><sup class="footnote-marker">13</sup><i class="footnote"> Gen. 5,2.</i><i>Mann und Weib hat er sie erschaffen.</i> <b>W</b><small>ENN JEMAND EINE</small> F<small>RAU GENOMMEN HAT UND MIT IHR ZEHN</small> J<small>AHRE BEI SAMMEN WAR, OHNE DASS SIE GEBOREN HAT, SO DARF ER ES NIGHT</small> <small>LÄNGER</small><sup class="footnote-marker">14</sup><i class="footnote"> Er muß eine andere heiraten.</i><small>UNTERLASSEN</small>. H<small>AT ER SICH VON IHR GESCHIEDEN, SO DARF EIN ANDERER SIE HEIRATEN, UND AUCH DER ANDERE DARF MIT IHR ZEHN</small> J<small>AHRE BEISAMMEN SEIN</small>. H<small>AT SIE ABORTIERT, SO ZÄHLE MAN SEIT DER</small> S<small>TUNDE, DA SIE ABORTIERT HAT</small>.  <b>D</b><small>ER</small> M<small>ANN IST ZUR</small> F<small>ORTPFLANZUNG VERPFLICHTET, NIGHT ABER DIE</small> F<small>RAU.</small> R. J<small>OḤANAN B.</small> B<small>EROQA SAGT, VON BEIDEN HEISST ES</small> :<sup class="footnote-marker">15</sup><i class="footnote"> Gen. 1,28.</i><i>der Herr segnete sie und sprach zu ihnen: seid fruchtbar und mehret euch.</i>
+
+Chapter 7
+
+<b>W</b>ENN <small>EINE</small> W<small>ITWE EINEM</small> H<small>OCHPRIESTER</small>, <small>ODER EINE</small> G<small>ESCHIEDENE ODER EINE</small> Ḥ<small>ALUÇA EINEM GEMEINEN</small> P<small>RIESTER</small> S<small>KLAVEN ALS</small> N<small>IESSBRAUCHGUT</small><sup class="footnote-marker">1</sup><i class="footnote"> Das von der Frau als Mitgift eingebrachte Gut, das ihr Eigentum verbleibt, während dem Ehemanne nur die Nutznießung zusteht.</i> <small>ODER EISERNEN</small> B<small>ESTAND</small><sup class="footnote-marker">2</sup><i class="footnote"> Wörtl. eisernes Vieh; von der Frau in die Ehe eingebrachte Güter, die in Höhe ihres gegenwärtigen Wertes bis zur Auflösung der Ehe vollständig in den Besitz des Ehemannes übergehen.</i> <small>EINGEBRACHT HAT</small>, <small>SO DÜRFEN DIE ZUM</small> N<small>IESSBRAUCHGUTE GEHÖRENDEN</small> S<small>KLAVEN KEINE</small> H<small>EBE ESSEN UND DIE ZUM EISERNEN</small> B<small>ESTANDE GEHÖRENDEN</small> S<small>KLAVEN SIE ESSEN</small>. Z<small>UM</small> N<small>IESSBRAUCHGUTE GEHÖREN</small> S<small>KLAVEN</small>, <small>DIE</small>, <small>WENN SIE STERBEN</small>, <small>IHR</small><sup class="footnote-marker">3</sup><i class="footnote"> Sie erleidet den Schaden bezw. erzielt den Gewinn, da sie sich in ihrem Besitze befinden.</i> <small>STERBEN</small>, <small>UND WENN SIE</small> <small>AN</small> W<small>ERT</small> <small>ZUNEHMEN</small>, <small>FÜR SIE</small><sup class="footnote-marker">4</sup><i class="footnote"> Sie erleidet den Schaden bezw. erzielt den Gewinn, da sie sich in ihrem Besitze befinden.</i> <small>ZUNEHMEN</small>; <small>OBGLEICH ER SIE ZU ERNÄHREN VERPFLICHTET IST</small>, <small>DÜRFEN SIE KEINE</small> H<small>EBE ESSEN</small>. Z<small>UM EISERNEN</small> B<small>ESTANDE GEHÖREN</small> S<small>KLAVEN</small>, <small>DIE</small>, <small>WENN SIE STERBEN</small>, <small>IHM</small><sup class="footnote-marker">5</sup><i class="footnote"> Er erleidet den Schaden bezw. erzielt den Gewinn, da er für ihren Wert zur Zeit der Übernahme haftbar ist.</i> <small>STERBEN</small>, <small>UND WENN SIE</small> <small>AN</small> W<small>ERT</small> <small>ZUNEHMEN</small>, <small>FÜR IHN</small><sup class="footnote-marker">6</sup><i class="footnote"> Er erleidet den Schaden bezw. erzielt den Gewinn, da er für ihren Wert zur Zeit der Übernahme haftbar ist.</i> <small>ZUNEHMEN</small>; <small>DA ER FÜR SIE HAFTBAR IST</small>, <small>DÜRFEN SIE</small> H<small>EBE ESSEN</small>.
+W<small>ENN DIE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN SICH MIT EINEM</small> P<small>RIESTER VERHEIRATET UND IHM</small> S<small>KLAVEN EINGEBRACHT HAT</small>, <small>EINERLEI OB ZUM</small> N<small>IESSBRAUCHGUTE ODER ZUM EISERNEN</small> B<small>ESTANDE GEHÖREND</small>, <small>SO DÜRFEN SIE</small> H<small>EBE</small><sup class="footnote-marker">7</sup><i class="footnote"> Durch die giltige Heirat berechtigt er dazu nicht nur seine Frau, sondern auch ihre Sklaven.</i> <small>ESSEN</small>. W<small>ENN DIE</small> T<small>OCHTER EINES</small> P<small>RIESTERS SICH MIT EINEM</small> J<small>ISRAÉLITEN VERHEIRATET UND IHM</small> S<small>KLAVEN EINGEBRACHT HAT</small>, <small>EINERLEI OB ZUM</small> N<small>IESSBRAUCHGUTE ODER ZUM EISERNEN</small> B<small>ESTANDE GEHÖREND</small>,
+<b>W</b><small>ENN DIE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN MIT EINEM</small> P<small>RIESTER VERHEIRATET WAR</small>, <small>UND DIESER GESTORBEN IST UND SIE SCHWANGER ZURÜCKGELASSEN HAT</small>, <small>SO DÜRFEN IHRE</small> S<small>KLAVEN KEINE</small> H<small>EBE ESSEN</small>, <small>WEGEN DES</small> A<small>NTEILS DES</small> F<small>ÖTUS</small><sup class="footnote-marker">8</sup><i class="footnote"> Obgleich sie von ihrem verstorbenen Manne Kinder hat u. dazu berechtigt ist. Dieser ist an der Erbschaft beteiligt u. die Sklaven sind teilweise sein Eigentum, u. aus weiter folgenden Gründen berechtigt er sie dazu nicht.</i>, <small>DENN DER</small> F<small>ÖTUS MACHT</small> <small>FÜR DIE</small> H<small>EBE</small> <small>UNTAUGLICH</small><sup class="footnote-marker">9</sup><i class="footnote"> Wenn sie die Tochter eines Priesters ist u. ihr verstorbener Mann Jisraélit war, so darf sie, falls sie schwanger ist u. keine anderen Kinder von ihm hat, bei ihren Eltern keine Hebe essen.</i>, <small>ABER NICHT ZU ESSEN BERECHTIGT</small> – <small>SO</small> R. J<small>OSE</small>. S<small>IE SPRACHEN ZU IHM</small>: W<small>ENN DU UNS DIES VON EINER VON EINEM</small> P<small>RIESTER</small> <small>VERWITWETEN</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN BEKUNDEST</small>, <small>SO DÜRFEN AUCH</small>, <small>WENN DIE</small> T<small>OCHTER EINES</small> P<small>RIESTERS MIT EINEM</small> P<small>RIESTER</small> <small>VERHEIRATET WAR</small>, <small>UND DIESER GESTORBEN IST UND SIE SCHWANGER ZURÜCKGELASSEN HAT</small>, <small>IHRE</small> S<small>KLAVEN KEINE</small> H<small>EBE ESSEN</small>, <small>WEGEN DES</small> A<small>NTEILS DES</small> F<small>ÖTUS</small><sup class="footnote-marker">10</sup><i class="footnote"> Da er als Erbe ihr Besitzer ist u. sie dazu nicht berechtigt; vielmehr hat der Fötus keinen Einfluß.</i>!?
+<b>D</b><small>ER</small> F<small>ÖTUS</small>, <small>DER</small> S<small>CHWAGER</small><sup class="footnote-marker">11</sup><i class="footnote"> Der an der Witwe die Schwagerehe zu vollziehen hat; wenn er Jisraélit u. sie die Tochter eines Priesters od. er Priester u. sie die Tochter eines Jisraéliten ist.</i>, <small>DIE</small> V<small>ERLOBUNG</small>, <small>DER</small> T<small>AUBE UND DER NEUN</small> J<small>AHRE UND EINEN</small> T<small>AG ALTE</small><sup class="footnote-marker">12</sup><i class="footnote"> Mit diesem Tage beginnt die Rechtsgültigkeit seiner Beiwohnung.</i><small>MACHEN</small> <small>FÜR DIE</small> H<small>EBE</small> <small>UNTAUGLICH</small>, <small>BERECHTIGEN ABER NICHT ZU ESSEN</small>. A<small>UCH WENN ES ZWEIFELHAFT IST</small>, <small>OB ER NEUN</small> J<small>AHRE UND EINEN</small> T<small>AG ALT IST ODER NICHT</small>, <small>OB ER ZWEI</small> H<small>AARE</small><sup class="footnote-marker">13</sup><i class="footnote"> An der Scham; solche gelten als Pubertätszeichen.</i><small>BEKOMMEN HAT ODER NICHT</small>. W<small>ENN DAS</small> H<small>AUS ÜBER IHM UND DER</small> T<small>OCHTER SEINES</small> B<small>RUDERS</small><sup class="footnote-marker">14</sup><i class="footnote"> Mit der er verheiratet ist.</i><small>EINGESTÜRZT IST</small>, <small>UND MAN NICHT WEISS</small>, <small>WER ZUERST GESTORBEN</small><sup class="footnote-marker">15</sup><i class="footnote"> Cf. Supra Fol. 31a Anm. 149.</i><small>IST</small>, <small>SO IST AN DER</small> N<small>EBENBUHLERIN DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN</small>.
+<b>D</b><small>ER</small> N<small>OTZÜCHTER</small>, <small>DER</small> V<small>ERFÜHRER UND DER</small> B<small>LÖDE</small><sup class="footnote-marker">16</sup><i class="footnote"> Auch wenn er sie sich angetraut hat.</i><small>MACHEN WEDER</small> <small>FÜR DIE</small> H<small>EBE</small> <small>UNTAUGLICH NOCH BERECHTIGEN SIE ZU ESSEN</small>; <small>SIND SIE UNTAUGLICH</small>, <small>IN</small> J<small>ISRAÉL AUFGENOMMEN ZU WERDEN</small>, <small>SO MACHEN SIE UNTAUGLICH</small>. U<small>ND ZWAR</small>: <small>WENN ER</small> J<small>ISRAÉLIT IST UND DER</small> T<small>OCHTER EINES</small> P<small>RIESTERS BEIGEWOHNT</small><sup class="footnote-marker">17</sup><i class="footnote"> Durch Notzucht od. Verführung, ohne Absicht der Ehelichung.</i><small>HAT</small>, <small>SO DARF SIE</small> H<small>EBE ESSEN</small>; <small>IST SIE</small><small>SCHWANGER</small>, <small>SO DARF SIE KEINE</small> H<small>EBE</small><sup class="footnote-marker">18</sup><i class="footnote"> Der Fötus macht sie ungeeignet, ob. Fol. 67b.</i><small>ESSEN</small>: <small>WIRD DER</small> F<small>ÖTUS IN IHREM</small> L<small>EIBE ZERSTÜCKELT</small>, <small>SO DARF SIE</small><sup class="footnote-marker">19</sup><i class="footnote"> Desgleichen, wenn die Geburt tot ist.</i><small>ESSEN</small>. W<small>ENN ER</small> P<small>RIESTER IST UND EINER</small> J<small>ISRAÉLITIN BEIGEWOHNT HAT</small>, <small>SO DARF SIE KEINE</small> H<small>EBE ESSEN</small>; <small>IST SIE SCHWANGER</small>, <small>DARF SIE EBENFALLS NICHT ESSEN</small>; <small>HAT SIE GEBOREN</small>, <small>SO DARF SIE</small><sup class="footnote-marker">20</sup><i class="footnote"> Wegen ihres Sohnes, obgleich er unehelich ist.</i><small>ESSEN</small>. D<small>IE</small> R<small>ECHTSKRAFT DES</small> S<small>OHNES IST SOMIT BEDEUTENDER ALS DIE DES</small> V<small>ATERS</small>. E<small>IN</small> S<small>KLAVE MACHT UNTAUGLICH DURCH DIE</small> B<small>EIWOHNUNG</small>, <small>NICHT ABER DURCH DIE</small> N<small>ACHKOMMENSCHAFT</small>. U<small>ND ZWAR</small>: <small>WENN DIE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN VON EINEM</small> P<small>RIESTER ODER DIE</small> T<small>OCHTER EINES</small> P<small>RIESTERS VON EINEM</small> J<small>ISRAÉLITEN EINEN</small> S<small>OHN GEBOREN HAT</small>, <small>UND DER</small> S<small>OHN EINE</small> S<small>KLAVIN DRÜCKT</small><sup class="footnote-marker">21</sup><i class="footnote"> Kakophonie für beiwohnen.</i><small>UND SIE VON IHM EINEN</small> S<small>OHN GEBIERT</small>, <small>SO IST DIESER</small> S<small>KLAVE</small>; <small>IST DIE</small> M<small>UTTER SEINES</small> V<small>ATERS</small><sup class="footnote-marker">22</sup><i class="footnote"> Der nicht mehr lebt.</i><small>EINE MIT EINEM</small> P<small>RIESTER</small> <small>VERHEIRATETE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN</small>, <small>SO DARF SIE KEINE</small> H<small>EBE</small><sup class="footnote-marker">23</sup><i class="footnote"> Da er als Sklave nicht als Nachkommenschaft gilt.</i><small>ESSEN</small>, <small>UND IST SIE EINE MIT EINEM</small> J<small>ISRAÉLITEN</small> <small>VERHEIRATETE</small> T<small>OCHTER EINES</small> P<small>RIESTERS</small>, <small>SO DARF SIE</small> H<small>EBE</small><sup class="footnote-marker">24</sup><i class="footnote"> Da er als Sklave nicht als Nachkommenschaft gilt.</i><small>ESSEN</small>. E<small>IN</small> H<small>URENKIND MACHT UNTAUGLICH UND BERECHTIGT ZU ESSEN</small>. U<small>ND ZWAR</small>: <small>WENN DIE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN VON EINEM</small> P<small>RIESTER ODER DIE</small> T<small>OCHTER EINES</small> P<small>RIESTERS VON EINEM</small> J<small>ISRAÉLITEN EINE</small> T<small>OCHTER GEBOREN HAT</small>, <small>UND DIE</small> T<small>OCHTER SICH MIT EINEM</small> S<small>KLAVEN ODER EINEM</small> N<small>ICHTJUDEN VERHEIRATET UND VON IHM EINEN</small> S<small>OHN GEBIERT</small>, <small>SO IST DIESER</small> H<small>URENKIND</small>; <small>IST DIE</small> M<small>UTTER SEINER</small> M<small>UTTER EINE MIT EINEM</small> P<small>RIESTER</small> <small>VERHEIRATETE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN</small>, <small>SO DARF SIE</small> H<small>EBE</small><sup class="footnote-marker">25</sup><i class="footnote"> Er gilt als Nachkommenschaft.</i><small>ESSEN</small>, <small>UND IST SIE EINE MIT EINEM</small> J<small>ISRAÉLITEN VERHEIRATETE</small> T<small>OCHTER EINES</small> P<small>RIESTERS</small>, <small>SO DARF SIE KEINE</small> H<small>EBE</small><sup class="footnote-marker">26</sup><i class="footnote"> Er gilt als Nachkommenschaft.</i><small>ESSEN</small>.
+D<small>ER</small> H<small>OCHPRIESTER MACHT ZUWEILEN UNTAUGLICH UND ZWAR</small>: <small>WENN DIE</small> T<small>OCHTER EINES</small> P<small>RIESTERS VON EINEM</small> J<small>ISRAÉLITEN EINE</small> T<small>OCHTER GEBOREN HAT</small>, <small>UND DIE</small> T<small>OCHTER SICH MIT EINEM</small> P<small>RIESTER VERHEIRATET UND VON IHM EINEN</small> S<small>OHN GEBIERT</small>, <small>SO IST ER TAUGLICH</small>, H<small>OCHPRIESTER ZU SEIN UND</small> D<small>IENST AM</small> A<small>LTAR ZU VERRICHTEN</small>; <small>ER BERECHTIGT SEINE</small> M<small>UTTER ZU ESSEN</small>, <small>DIE</small> M<small>UTTER SEINER</small> M<small>UTTER ABER MACHT ER</small><sup class="footnote-marker">27</sup><i class="footnote"> Da sie mit einem Jisraéliten verheiratet war u. Nachkommen hat.</i><small>UNTAUGLICH</small>. D<small>IESE KANN SOMIT SAGEN</small>: N<small>ICHT WIE MEIN</small> S<small>OHN</small><sup class="footnote-marker">28</sup><i class="footnote"> In der Bedeutung Enkel; dh. möge es nicht viele derartige Kinder geben.</i>; <small>ER IST</small> H<small>OCHPRIESTER UND MACHT MICH FÜR DIE</small> H<small>EBE UNTAUGLICH</small>!
+
+Chapter 8
+
+<b>D</b>ER U<small>NBESCHNITTENE</small><sup class="footnote-marker">1</sup><i class="footnote"> Ein Priester, der aus irgend einem Grunde, wenn beispielsweise seine Brüder infolge der Beschneidung gestorben sind (cf. supra Fol. 64b), nicht beschnitten werden konnte.</i> <small>UND ALLE</small> U<small>NREINEN DÜRFEN KEINE</small> H<small>EBE ESSEN</small>; <small>IHRE</small> F<small>RAUEN UND IHRE</small> S<small>KLAVEN DÜRFEN</small> H<small>EBE ESSEN</small>. D<small>ER</small> Q<small>UETSCHVERSTÜMMELTE UND DER</small> E<small>RGUSSDURCHSCHNITTENE</small><sup class="footnote-marker">2</sup><i class="footnote"> Cf. Dt. 23,2.</i> <small>DÜRFEN ESSEN</small>, <small>EBENSO IHRE</small> S<small>KLAVEN</small>, <small>IHRE</small> F<small>RAUEN ABER DÜRFEN NICHT ESSEN</small>. H<small>AT ER IHR</small>, <small>NACHDEM ER</small> Q<small>UETSCHVERSTÜMMELT ODER</small> E<small>RGUSSDURCHSCHNITTEN GEWORDEN IST</small>, <small>NICHT MEHR BEIGEWOHNT</small>, <small>SO DÜRFEN SIE ESSEN</small>.
+Q<small>UETSCHVERSTÜMMELT HEISST DERJENIGE</small>, <small>DESSEN</small> H<small>ODEN ZERQUETSCHT SIND</small>, <small>SELBST EINE VON IHNEN</small>; <small>ERGUSSDURCHSCHNITTEN HEISST DERJENIGE</small>, <small>DESSEN</small> G<small>LIED ABGESCHNITTEN IST</small>; <small>IST ETWAS VON DER</small> E<small>ICHEL VORHANDEN</small>, <small>SELBST EIN</small> H<small>AAR BREIT</small>, <small>SO IST ER TAUGLICH</small>. <b>E</b><small>INEM</small> Q<small>UETSCHVERSTÜMMELTEN UND EINEM</small> E<small>RGUSSDURCHSCHNITTENEN SIND DIE</small> P<small>ROSELYTIN UND DIE FREIGELASSENE</small> S<small>KLAVIN ERLAUBT</small>; <small>VERBOTEN IST IHNEN NUR IN DIE</small> G<small>EMEINDE</small><sup class="footnote-marker">3</sup><i class="footnote"> Die Heirat mit einer Jisraélitin.</i><small>ZU KOMMEN</small>, <small>WIE ES HEISST</small>:<sup class="footnote-marker">4</sup><i class="footnote"> Dt. 23,2.</i><i>es komme kein Quetschverstümmelter und kein Ergußdurchschnittener in die Gemeinde des Herrn</i>.
+<b>D</b><small>ER</small> A͑<small>MMONITER UND DER</small> M<small>OABITER SIND VERBOTEN</small>, <small>UND DAS</small> V<small>ERBOT IST EIN EWIGES</small>, <small>IHRE</small> F<small>RAUEN ABER SIND SOFORT</small><sup class="footnote-marker">5</sup><i class="footnote"> Nach ihrer Bekehrung zum Judentume.</i><small>ERLAUBT</small>. D<small>ER</small> M<small>IÇRI UND DER</small> E<small>DOMITER SIND NUR BIS ZUR DRITTEN</small> G<small>ENERATION</small><sup class="footnote-marker">6</sup><i class="footnote"> Nach ihrer Bekehrung zum Judentume.</i><small>VERBOTEN</small>, <small>SOWOHL</small> M<small>ÄNNER ALS AUCH</small> F<small>RAUEN</small>; R. Š<small>IMO͑N ERLAUBT DIE</small> F<small>RAUEN SOFORT</small>. R. Š<small>IMO͑N SPRACH</small>: E<small>S IST</small> <small>EIN</small> S<small>CHLUSS</small> <small>VOM</small> S<small>CHWEREREN AUF DAS</small> L<small>EICHTERE ZU FOLGERN</small>: <small>WENN BEI SOLCHEN</small>, <small>BEI DENEN HINSICHTLICH DER</small> M<small>ÄNNER EIN EWIGES</small> V<small>ERBOT BESTEHT</small>, F<small>RAUEN SOFORT ERLAUBT SIND</small>, <small>UM WIEVIEL MEHR SIND BEI SOLCHEN</small>, <small>BEI DENEN</small> M<small>ÄNNER NUR BIS ZUR DRITTEN</small> G<small>ENERATION VERBOTEN SIND</small>, F<small>RAUEN SOFORT ERLAUBT</small>. S<small>IE ERWIDERTEN IHM</small>: I<small>ST</small> <small>DEINE</small> A<small>NSICHT</small> <small>EINE ÜBERLIEFERTE</small> H<small>ALAKHA</small>, <small>SO ERKENNEN WIR SIE AN</small>, <small>WENN ABER EINE</small> S<small>CHLUSSFOLGERUNG</small>, <small>SO GIBT ES EINE</small> W<small>IDERLEGUNG</small>. E<small>R ERWIDERTE IHNEN</small>: N<small>ICHT DOCH</small>, <small>ICH SPRECHE EINE ÜBERLIEFERTE</small> H<small>ALAKHA</small>. <b>H</b><small>URENKINDER UND</small> N<small>ETHINIM SIND VERBOTEN</small>, <small>UND DAS</small> V<small>ERBOT GILT EWIG</small>, <small>SOWOHL FÜR</small> M<small>ÄNNER ALS AUCH FÜR</small> F<small>RAUEN</small>.
+<b>R.</b> J<small>EHOŠUA͑ SAGTE</small>: I<small>CH HÖRTE</small>, <small>DER</small> K<small>ASTRAT HABE DIE</small> Ḥ<small>ALIÇA ZU VOLLZIEHEN UND DIE</small> Ḥ<small>ALIÇA SEI AN SEINER</small> F<small>RAU ZU VOLLZIEHEN</small>, <small>DER</small> K<small>ASTRAT HABE DIE</small> Ḥ<small>ALIÇA NICHT ZU VOLLZIEHEN UND DIE</small> Ḥ<small>ALIÇA SEI AN SEINER</small> F<small>RAU NIGHT ZU VOLLZIEHEN</small>; <small>ICH WEISS DIES</small><sup class="footnote-marker">7</sup><i class="footnote"> In welchem Falle das eine u. in welchem Falle das andere Geltung hat.</i><small>NICHT ZU ERKLÄREN</small>. D<small>A SPRACH</small> R. A͑<small>QIBA</small>: I<small>CH WILL DIES ERKLÄREN</small>: <small>DER DURCH</small> M<small>ENSCHENHAND</small> K<small>ASTRIERTE VOLLZIEHE DIE</small> Ḥ<small>ALIÇA</small>, <small>AUCH IST DIE</small> Ḥ<small>ALIÇA AN SEINER</small> F<small>RAU ZU VOLLZIEHEN</small>, <small>DA ER SICH EINST IM</small> Z<small>USTANDE DER</small> T<small>AUGLICHKEIT BEFAND</small>; <small>DER</small> N<small>ATURKASTRAT VOLLZIEHE DIE</small> Ḥ<small>ALIÇA NICHT</small>, <small>AUCH IST AN SEINER</small> F<small>RAU DIE</small> Ḥ<small>ALIÇA NICHT ZU VOLLZIEHEN</small>, <small>DA ER SICH NIE IM</small> Z<small>USTANDE DER</small> T<small>AUGLICHKEIT BEFAND</small>. R. E<small>LIE͑ZER SPRACH</small>: N<small>ICHT DOCH</small>, <small>VIELMEHR VOLLZIEHE DER</small> N<small>ATURKASTRAT DIE</small> Ḥ<small>ALIÇA</small>, <small>AUCH IST DIE</small> Ḥ<small>ALIÇA AN SEINER</small> F<small>RAU ZU VOLLZIEHEN</small>, <small>DA ES FÜR IHN EINE</small> H<small>EILUNG GIBT</small>; <small>DER DURCH</small> M<small>ENSCHENHAND</small> K<small>ASTRIERTE VOLLZIEHE DIE</small> Ḥ<small>ALIÇA NICHT</small>, <small>AUCH IST DIE</small> Ḥ<small>ALIÇA AN SEINER</small> F<small>RAU NICHT ZU VOLLZIEHEN</small>, <small>DA ES FÜR IHN KEINE</small> H<small>EILUNG GIBT</small>. R. J<small>EHOŠUA͑ B</small>. B<small>ETHERA BEKUNDETE</small>, <small>DASS MAN AN DER</small> F<small>RAU DES</small> B<small>EN</small> M<small>EGOSETH</small><sup class="footnote-marker">8</sup><i class="footnote"> Viell, weibl. Berufsname (vom syr. <span dir="rtl">מגוסא</span>), Sohn einer Köchin.</i>, <small>EINES DURCH</small> M<small>ENSCHENHAND</small> K<small>ASTRIERTEN IN</small> J<small>ERUŠALEM</small>, <small>DIE</small> S<small>CHWAGEREHE VOLLZOG</small>, <small>ZUR</small> B<small>ESTÄTIGUNG DER</small> W<small>ORTE</small> R. A͑<small>QIBAS</small>.
+D<small>ER</small> K<small>ASTRAT VOLLZIEHE WEDER DIE</small> Ḥ<small>ALIÇA NOCH DIE</small> S<small>CHWAGEREHE</small>, <small>EBENSO IST AN DER</small> S<small>TERILEN WEDER DIE</small> Ḥ<small>ALIÇA NOCH DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN</small>. W<small>ENN EIN</small> K<small>ASTRAT AN SEINER</small> S<small>CHWÄGERIN DIE</small> Ḥ<small>ALIÇA VOLLZOGEN HAT</small>, <small>SO HAT ER SIE NICHT UNTAUGLICH GEMACHT</small>; <small>HAT ER IHR BEIGEWOHNT</small>, <small>SO HAT ER SIE UNTAUGLICH GEMACHT</small>, <small>WEIL ES EINE</small> B<small>EIWOHNUNG DER</small> U<small>NZUCHT</small><sup class="footnote-marker">9</sup><i class="footnote"> Wörtl. der Hurerei; sie ist für Priester nicht als Ḥaluça, sondern als Hure (cf. Lev. 21,7) verboten.</i><small>IST</small>. E<small>BENSO HABEN DIE</small> B<small>RÜDER</small>, <small>WENN SIE AN EINER</small> S<small>TERILEN DIE</small> Ḥ<small>ALIÇA VOLLZOGEN HABEN</small>, <small>SIE NICHT UNTAUGLICH GEMACHT</small>; <small>HABEN SIE IHR BEIGEWOHNT</small>, <small>SO HABEN SIE SIE UNTAUGLICH GEMACHT</small>, <small>WEIL ES EINE</small> B<small>EIWOHNUNG DER</small> U<small>NZUCHT IST</small>.
+<b>W</b><small>ENN EIN</small> P<small>RIESTER</small>, <small>DER</small> N<small>ATURKASTRAT IST</small>, <small>EINE</small> J<small>ISRAÉLITIN GEHEIRATET HAT</small>, <small>SO BERECHTIGT ER SIE</small> H<small>EBE ZU ESSEN</small>. R. J<small>OSE UND</small> R. Š<small>IMO͑N SAGEN</small>, <small>WENN EIN</small> P<small>RIESTER</small>, <small>DER</small> Z<small>WITTER IST</small>, <small>EINE</small> J<small>ISRAÉLITIN GEHEIRATET HAT</small>, <small>BERECHTIGE ER SIE</small> H<small>EBE ZU ESSEN</small>. R. J<small>EHUDA SAGT</small>, <small>EIN</small> G<small>ESCHLECHTSLOSER</small>, <small>DER AUFGERISSEN</small><sup class="footnote-marker">10</sup><i class="footnote"> Die verwachsenen Geschlechtsorgane freigelegt worden sind.</i><small>UND ALS</small> M<small>ANN BEFUNDEN WIRD</small>, <small>VOLLZIEHE DIE</small> Ḥ<small>ALIÇA NICHT</small>, <small>WEIL ER EINEM</small> K<small>ASTRATEN GLEICHT</small>. D<small>ER</small> Z<small>WITTER KANN HEIRATEN</small>, <small>ABER NICHT GEHEIRATET WERDEN</small>. R. E<small>LIE͑ZER SAGT</small>, <small>WEGEN DES</small> Z<small>WITTERS</small><sup class="footnote-marker">11</sup><i class="footnote"> Wegen des geschlechtl. Verkehrs mit diesem.</i><small>MACHE MAN SICH DER</small> S<small>TEINIGUNG SCHULDIG</small>, <small>WIE WEGEN EINES</small> M<small>ANNES</small>.
+
+Chapter 9
+
+MANCHE F<small>RAUEN</small> <small>SIND IHREN</small> M<small>ÄNNERN ERLAUBT UND IHREN</small> S<small>CHWÄGERN VERBOTEN</small><sup class="footnote-marker">1</sup><i class="footnote"> Zur Vollziehung der Schwagerehe.</i>, <small>MANCHE IHREN</small> S<small>CHWÄGERN ERLAUBT UND IHREN</small> M<small>ÄNNERN VERBOTEN</small>, <small>MANCHE DIESEN UND JENEN ERLAUBT</small>, <small>UND MANCHE DIESEN UND JENEN VERBOTEN</small>. F<small>OLGENDE SIND UHREN</small> M<small>ÄNNERN ERLAUBT UND IHREN</small> S<small>CHWÄGERN VERBOTEN</small>: W<small>ENN EIN GEMEINER</small> P<small>RIESTER EINE</small> W<small>ITWE GEHEIRATET HAT UND SEIN</small> B<small>RUDER</small> H<small>OCHPRIESTER IST</small>; <small>WENN EIN</small> E<small>NTWEIHTER EINE</small> U<small>NBEMAKELTE GEHEIRATET HAT UND SEIN</small> B<small>RUDER</small> U<small>NBEMAKELTER IST</small>; <small>WENN EIN</small> J<small>ISRAÉLIT EINE</small> J<small>ISRAÉLITIN GEHEIRATET HAT UND SEIN</small> B<small>RUDER HURENKIND IST</small>; <small>WENN EIN</small> H<small>URENKIND EIN</small> H<small>URENKIND GEHEIRATET HAT UND SEIN</small> B<small>RUDER JISRAÉLIT IST</small>. D<small>IESE SIND IHREN</small> M<small>ÄNNERN ERLAUBT UND IHREN</small> S<small>CHWÄGERN VERBOTEN</small>.
+F<small>OLGENDE SIND IHREN</small> S<small>CHWÄGERN ERLAUBT UND IHREN</small> M<small>ÄNNERN VERBOTEN</small>: <small>WENN EIN</small> H<small>OCHPRIESTER SICH EINE</small> W<small>ITWE ANGETRAUT HAT UND SEIN</small> B<small>RUDER GEMEINER</small> P<small>RIESTER IST</small>; <small>WENN EIN</small> U<small>NBEMAKELTER EINE</small> E<small>NTWEIHTE GEHEIRATET HAT UND SEIN</small> B<small>RUDER</small> E<small>NTWEIHTER IST</small>; <small>WENN EIN</small> J<small>ISRAÉLIT EIN</small> H<small>URENKIND GEHEIRATET HAT</small>, <small>UND SEIN</small> B<small>RUDER</small> H<small>URENKIND IST</small>; <small>WENN EIN</small> H<small>URENKIND EINE</small> J<small>ISRAÉLITIN GEHEIRATET HAT UND SEIN</small> B<small>RUDER</small> J<small>ISRAÉLIT IST</small>. D<small>IESE SIND IHREN</small> S<small>CHWÄGERN ERLAUBT UND IHREN</small> M<small>ÄNNERN VERBOTEN</small>. D<small>IESEN UND JENEN VERBOTEN</small>: <small>WENN EIN</small> H<small>OCHPRIESTER EINE</small> W<small>ITWE GEHEIRATET HAT UND SEIN</small> B<small>RUDER</small> H<small>OCHPRIESTER ODER GEMEINER</small> P<small>RIESTER IST</small>; <small>WENN EIN</small> U<small>NBEMAKELTER EINE</small> E<small>NTWEIHTE GEHEIRATET HAT UND SEIN</small> B<small>RUDER</small> U<small>NBEMAKELTER IST</small>; <small>WENN EIN</small> J<small>ISRAÉLIT EIN</small> H<small>URENKIND GEHEIRATET HAT UND SEIN</small> B<small>RUDER</small> J<small>ISRAÉLIT IST</small>; <small>WENN EIN</small> H<small>URENKIND EINE</small> J<small>ISRAÉLITIN GEHEIRATET HAT UND SEIN</small> B<small>RUDER</small> H<small>URENKIND IST</small>. D<small>IESE SIND DIESEN UND JENEN VERBOTEN</small>. A<small>LLE ANDEREN</small> F<small>RAUEN SIND IHREN</small> M<small>ÄNNERN UND IHREN</small> S<small>CHWÄGERN ERLAUBT</small>.
+V<small>ON DEN NACH DEN</small> S<small>CHRIFTKUNDIGEN ZWEITGRADIG</small> I<small>NZESTUÖSEN</small><sup class="footnote-marker">2</sup><i class="footnote"> Cf. supra Fol. 21a.</i> <small>IST DIE</small>, <small>DIE IHREM</small> M<small>ANNE ZWEITGRADIG INZESTUÖS IST</small>, <small>NICHT ABER IHREM</small> S<small>CHWAGER</small>, <small>IHREM</small> M<small>ANNE VERBOTEN UND IHREM</small> S<small>CHWAGER ERLAUBT</small>, <small>DIE IHREM</small> S<small>CHWAGER ZWEITGRADIG INZESTUÖS IST</small>, <small>NICHT ABER IHREM</small> M<small>ANNE</small>, <small>IHREM</small> S<small>CHWAGER VERBOTEN UND IHREM</small> M<small>ANNE ERLAUBT</small>, <small>DIE DIESEM UND JENEM ZWEITGRADIG INZESTUÖS IST</small>, <small>DIESEM UND JENEM VERBOTEN</small>. S<small>IE ERHÄLT WEDER DIE</small> M<small>ORGENGABE NOCH DEN</small> F<small>RUCHTGENUSS</small><sup class="footnote-marker">3</sup><i class="footnote"> Dh. das Äquivalent für diesen (cf. Git. Fol. 79b Anm. 92), den er von ihren Nießbrauchgütern erhält.</i> <small>NOCH</small> U<small>NTERHALT NOCH DIE ABGETRAGENEN</small> K<small>LEIDER</small>; <small>DAS</small> K<small>IND IST UNBEMAKELT</small>, <small>JEDOCH ZWINGT MAN IHN</small>, <small>SIE ZU ENTFERNEN</small>. I<small>ST EINE</small> W<small>ITWE MIT EINEM</small> H<small>OCHPRIESTER</small>, <small>EINE</small> G<small>ESCHIEDENE ODER</small> Ḥ<small>ALUÇA MIT EINEM GEMEINEN</small> P<small>RIESTER</small>, <small>EIN</small> H<small>URENKIND ODER EINE</small> N<small>ETHINA MIT EINEM</small> J<small>ISRAÉLITEN ODER EINE</small> J<small>ISRAÉLITIN MIT EINEM</small> N<small>ATHIN ODER EINEM</small> H<small>URENKINDE</small> <small>VERHEIRATET</small>, <small>SO ERHÄLT SIE DIE</small> M<small>ORGENGABE</small>.
+<b>W</b><small>ENN DIE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN MIT EINEM</small> P<small>RIESTER VERLOBT</small>, <small>VON EINEM</small> P<small>RIESTER SCHWANGER ODER</small> A<small>NWÄRTERIN DER</small> S<small>CHWAGEREHE MIT EINEM</small> P<small>RIESTER IST</small>, <small>EBENSO WENN DIE</small> T<small>OCHTER EINES</small> P<small>RIESTERS IN DIESEM</small> V<small>ERHÄLTNISSE ZU EINEM</small> J<small>ISRAÉLITEN STEHT</small>, <small>SO DARF SIE KEINE</small> H<small>EBE ESSEN</small>. W<small>ENN DIE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN MIT EINEM</small> L<small>EVITEN VERLOBT</small>, <small>VON EINEM</small> L<small>EVITEN SCHWANGER ODER</small> A<small>NWÄRTERIN DER</small> S<small>CHWAGEREHE MIT EINEM</small> L<small>EVITEN IST</small>, <small>EBENSO WENN DIE</small> T<small>OCHTER EINES</small> L<small>EVITEN IN DIESEM</small> V<small>ERHÄLTNISSE ZU EINEM</small> J<small>ISRAÉLITEN STEHT</small>, <small>SO DARF SIE DEN</small> Z<small>EHNTEN</small><sup class="footnote-marker">4</sup><i class="footnote"> Der von den Feldfrüchten an die Leviten zu entrichten ist; cf. Num. 18,24.</i><small>NICHT ESSEN</small>. W<small>ENN DIE</small> T<small>OCHTER EINES</small> L<small>EVITEN MIT EINEM</small> P<small>RIESTER VERLOBT</small>, <small>VON EINEM</small> P<small>RIESTER SCHWANGER ODER</small> A<small>NWÄRTERIN DER</small> S<small>CHWAGEREHE MIT EINEM</small> P<small>RIESTER IST</small>, <small>EBENSO WENN DIE</small> T<small>OCHTER EINES</small> P<small>RIESTERS IN DIESEM</small> V<small>ERHÄLTNISSE ZU EINEM</small> L<small>EVITEN STEHT</small>, <small>SO DARF SIE WEDER</small> H<small>EBE NOCH DEN</small> Z<small>EHNTEN ESSEN</small>.
+<b>W</b><small>ENN DIE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN SICH MIT EINEM</small> P<small>RIESTER VERHEIRATET</small>, <small>SO DARF SIE</small> H<small>EBE ESSEN</small>; <small>STIRBT ER UND HAT SIE VON IHM EIN</small> K<small>IND</small>, <small>SO DARF SIE</small> H<small>EBE ESSEN</small>; <small>VERHEIRATET SIE SICH DARAUF MIT EINEM</small> L<small>EVITEN</small>, <small>SO DARF SIE DEN</small> Z<small>EHNTEN</small><sup class="footnote-marker">5</sup><i class="footnote"> Jedoch keine Hebe.</i><small>ESSEN</small>; <small>STIRBT ER UND HAT SIE VON IHM EIN</small> K<small>IND</small>, <small>SO DARF SIE DEN</small> Z<small>EHNTEN ESSEN</small>; <small>VERHEIRATET SIE SICH DARAUF MIT EINEM</small> J<small>ISRAÉLITEN</small>, <small>SO DARF SIE WEDER</small> H<small>EBE NOCH DEN</small> Z<small>EHNTEN ESSEN</small>; <small>STIRBT ER UND HAT SIE VON IHM EIN</small> K<small>IND</small>, <small>SO DARF SIE WEDER</small> H<small>EBE NOCH DEN</small> Z<small>EHNTEN ESSEN</small>. S<small>TIRBT IHR</small> K<small>IND VOM</small> J<small>ISRAÉLITEN</small>, <small>SO DARF SIE DEN</small> Z<small>EHNTEN ESSEN</small>; <small>STIRBT IHR</small> K<small>IND VOM</small> L<small>EVITEN</small>, <small>SO DARF SIE</small> H<small>EBE ESSEN</small>; <small>STIRBT IHR</small> K<small>IND VOM</small> P<small>RIESTER</small>, <small>SO DARF SIE</small> <small>WEDER</small> H<small>EBE NOCH DEN</small> Z<small>EHNTEN ESSEN</small>.
+W<small>ENN DIE</small> T<small>OCHTER EINES</small> P<small>RIESTERS SICH MIT EINEM</small> J<small>ISRAÉLITEN VERHEIRATET</small>, <small>SO DARF SIE KEINE</small> H<small>EBE ESSEN</small>; <small>STIRBT ER UND HAT SIE VON IHM EIN</small> K<small>IND</small>, <small>SO DARF SIE KEINE</small> H<small>EBE ESSEN</small>; <small>VERHEIRATET SIE SICH DARAUF MIT EINEM</small> L<small>EVITEN</small>, <small>SO DARF SIE DEN</small> Z<small>EHNTEN ESSEN</small>; <small>STIRBT ER UND HAT SIE VON IHM EIN</small> K<small>IND</small>, <small>SO DARF SIE DEN</small> Z<small>EHNTEN ESSEN</small>; <small>VERHEIRATET SIE SICH DARAUF MIT EINEM</small> P<small>RIESTER</small>, <small>SO DARF SIE</small> H<small>EBE ESSEN</small>; <small>STIRBT ER UND HAT SIE VON IHM EIN</small> K<small>IND</small>, <small>SO DARF SIE</small> H<small>EBE ESSEN</small>. S<small>TIRBT IHR</small> K<small>IND VOM</small> P<small>RIESTER</small>, <small>SO DARF SIE KEINE</small> H<small>EBE ESSEN</small>, <small>STIRBT IHR</small> K<small>IND VOM</small> L<small>EVITEN</small>, <small>SO DARF SIE NICHT DEN</small> Z<small>EHNTEN ESSEN</small>; <small>STIRBT IHR</small> K<small>IND VOM</small> J<small>ISRAÉLITEN</small>, <small>SO DARF SIE IN DAS</small> H<small>AUS IHRES</small> V<small>ATERS ZURÜCKKEHREN</small>. V<small>ON DIESER HEISST ES</small>:<sup class="footnote-marker">6</sup><i class="footnote"> Lev. 22,13.</i><i>und in das Haus ihres Vaters zurückkehrt, wie in ihrer Jugend, vom Brote ihres Vaters darf sie essen</i>.
+
+Chapter 10
+
+<b>W</b>ENN <small>MAN EINER</small> F<small>RAU</small>, <small>DEREN</small> M<small>ANN NACH DEM</small> Ü<small>BERSEELANDE VERREIST WAR</small>, <small>BERICHTETE</small>, <small>IHR</small> M<small>ANN SEI GESTORBEN</small>, <small>UND SIE SICH VERHEIRATETE</small>, <small>UND DARAUF IHR</small> M<small>ANN ZURÜCKKEHRT</small>, <small>SO IST SIE VON DIESEM UND VON JENEM ZU ENTFERNEN UND BENÖTIGT</small><sup class="footnote-marker">1</sup><i class="footnote"> Falls sie sich mit einem anderen verheiraten will.</i> <small>VON DIESEM UND VON JENEM EINES</small> S<small>CHEIDEBRIEFES</small>. W<small>EDER VON DIESEM NOCH VON JENEM STEHEN IHR DIE</small> M<small>ORGENGABE</small>, <small>DER</small> F<small>RUCHTGENUSS</small><sup class="footnote-marker">2</sup><i class="footnote"> Cf. Fol. 84a Anm. 3.</i>, <small>DER</small> U<small>NTERHALT UND DIE ABGETRAGENEN</small> K<small>LEIDER ZU</small>; <small>HAT SIE ETWAS DAVON VON DIESEM ODER VON JENEM ERHALTEN</small>, <small>SO MUSS SIE ES ZURÜCKERSTATTEN</small>. D<small>AS</small> K<small>IND VON DIESEM UND JENEM</small><sup class="footnote-marker">3</sup><i class="footnote"> Wenn der erste sie wiedergenommen hat.</i> <small>IST</small> H<small>URENKIND</small>; <small>WEDER DIESER NOCH JENER VERUNREINIGE SICH AN IHR</small><sup class="footnote-marker">4</sup><i class="footnote"> An ihrer Leiche, falls er Priester ist; cf. Lev. 21,1ff.</i>; <small>WEDER DIESER NOCH JENER HAT</small> A<small>NRECHT AUF IHREN</small> F<small>UND</small><sup class="footnote-marker">5</sup><i class="footnote"> Der sonst dem Ehemanne gehört; cf. Bm. Fol. 12a.</i>, <small>IHRE</small> H<small>ÄNDEARBEIT</small><sup class="footnote-marker">6</sup><i class="footnote"> Die dem Ehemanne als Entgelt für den Unterhalt gehört.</i><small>UND DIE</small> A<small>UFHEBUNG IHRER</small> G<small>ELÜBDE</small><sup class="footnote-marker">7</sup><i class="footnote"> Cf. Num. 30,2ff.</i>; <small>SIE WIRD UNTAUGLICH</small>, <small>FALLS SIE DIE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN IST</small>, <small>FÜR DIE</small> P<small>RIESTERSCHAFT</small>, <small>FALLS SIE DIE</small> T<small>OCHTER EINES</small> L<small>EVITEN IST</small>, <small>FÜR DEN</small> Z<small>EHNTEN</small>, <small>UND FALLS SIE DIE</small> T<small>OCHTER EINES</small> P<small>RIESTERS IST</small>, <small>FÜR DIE</small> H<small>EBE</small>; <small>WEDER DIE</small> E<small>RBEN VON DIESEM NOCH DIE</small> E<small>RBEN VON JENEM ERBEN IHRE</small> M<small>ORGENGABE</small>; <small>STERBEN SIE</small>, <small>SO HAT DER</small> B<small>RUDER VON DIESEM UND DER</small> B<small>RUDER VON JENEM AN IHR DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN</small>. R. J<small>OSE SAGT</small>, <small>IHRE</small> M<small>ORGENGABE BELASTE DIE</small> G<small>ÜTER IHRES ERSTEN</small> M<small>ANNES</small>. R. E<small>LEA͑ZAR SAGT</small>, <small>DER ERSTE HABE</small> A<small>NRECHT AUF IHREN</small> F<small>UND</small>, <small>IHRE</small> H<small>ÄNDEARBEIT UND DIE</small> A<small>UFHEBUNG IHRER</small> G<small>ELÜBDE</small>. R. Š<small>IMO͑N SAGT</small>, <small>DIE</small> B<small>EIWOHNUNG ODER DIE</small> Ḥ<small>ALIÇA DES</small> B<small>RUDERS DES ERSTEN ENTBINDE IHRE</small> N<small>EBENBUHLERIN</small><sup class="footnote-marker">8</sup><i class="footnote"> Von der Schwagerehe.</i>, <small>UND DAS</small> K<small>IND VON DIESEM SEI KEIN</small> H<small>URENKIND</small>. H<small>AT SIE SICH OHNE</small> E<small>RLAUBNIS</small><sup class="footnote-marker">9</sup><i class="footnote"> Des Gerichtes; falls 2 Zeugen den Tod ihres Mannes bekundet haben.</i> <small>VERHEIRATET</small>, <small>SO DARF SIE</small> <small>ZUM ERSTEN</small> <small>ZURÜCKKEHREN</small>.
+H<small>AT SIE SICH AUF DIE</small> E<small>NTSCHEIDUNG DES</small> G<small>ERICHTES HIN VERHEIRATET</small>, <small>SO IST SIE ZU ENTFERNEN UND VOM</small> O<small>PFER</small><sup class="footnote-marker">10</sup><i class="footnote"> Wegen der irrtümlich begangenen Sünde.</i><small>FREI</small>; <small>HAT SIE SICH OHNE</small> E<small>NTSCHEIDUNG DES</small> G<small>ERICHTES VERHEIRATET</small>, <small>SO IST SIE ZU ENTFERNEN UND ZU EINEM</small> O<small>PFER VERPFLICHTET</small>. D<small>IE</small> K<small>RAFT DES</small> G<small>ERICHTES IST WIRKSAM</small>, <small>SIE VOM</small> O<small>PFER ZU BEFREIEN</small>. W<small>ENN DAS</small> G<small>ERICHT IHR ENTSCHIEDEN HAT</small>, <small>SICH ZU VERHEIRATEN</small>, <small>UND SIE GEGANGEN IST UND GESÜNDIGT HAT</small>, <small>SO IST SIE ZUM</small> O<small>PFER VERPFLICHTET</small>, <small>DENN ES HAT IHR NUR ZU HEIRATEN ERLAUBT</small>.
+<b>W</b><small>ENN MAN EINER</small> F<small>RAU</small>, <small>DEREN</small> M<small>ANN UND</small> S<small>OHN NACH DEM</small> Ü<small>BERSEELANDE VERREIST SIND</small>, <small>BERICHTET HATTE</small>, <small>IHR</small> M<small>ANN SEI GESTORBEN UND NACHHER</small><sup class="footnote-marker">11</sup><i class="footnote"> In diesem Falle ist sie von der Schwagerehe entbunden.</i><small>SEI IHR</small> S<small>OHN GESTORBEN</small>, <small>UND SIE SICH VERHEIRATETE</small>, <small>UND MAN IHR SPÄTER BERICHTET</small>, <small>ES SEI UMGEKEHRT</small><sup class="footnote-marker">12</sup><i class="footnote"> Wenn der Sohn bei Lebzeiten des Vaters stirbt, ist an der Witwe die Schwagerehe zu vollziehen.</i><small>ERFOLGT</small>, <small>SO IST SIE ZU ENTFERNEN</small>, <small>UND DAS FRÜHERE UND DAS SPÄTERE</small> K<small>IND SIND</small> H<small>URENKINDER</small>. W<small>ENN MAN IHR BERICHTET HATTE</small>, <small>IHR</small> S<small>OHN SEI GESTORBEN UND NACHHER SEI IHR</small> M<small>ANN GESTORBEN</small>, <small>UND AN IHR DIE</small> S<small>CHWAGEREHE VOLLZOGEN WORDEN IST</small>, <small>UND MAN IHR SPÄTER BERICHTET</small>, <small>ES SEI UMGEKEHRT ERFOLGT</small>, <small>SO IST SIE ZU ENTFERNEN</small>, <small>UND DAS FRÜHERE UND DAS SPÄTERE</small> K<small>IND SIND</small> H<small>URENKINDER</small>. W<small>ENN MAN IHR BERICHTET HATTE</small>, <small>IHR</small> M<small>ANN SEI GESTORBEN</small>, <small>UND SIE SICH VERHEIRATETE</small>, <small>UND MAN IHR SPÄTER BERICHTET</small>, <small>ER LEBTE DANN UND SEI</small> <small>ERST SPÄTER</small> <small>GESTORBEN</small>, <small>SO IST SIE ZU ENTFERNEN</small>, <small>UND DAS FRÜHERE</small> K<small>IND IST</small> H<small>URENKIND</small>, <small>DAS SPÄTERE ABER KEIN</small> H<small>URENKIND</small>. W<small>ENN MAN IHR BERICHTET HATTE</small>, <small>IHR</small> M<small>ANN SEI GESTORBEN</small>, <small>UND SIE ANGETRAUT WORDEN</small>, <small>UND DARAUF IHR</small> M<small>ANN GEKOMMEN IST</small>, <small>SO DARF SIE ZU IHM ZURÜCKKEHREN</small>; <small>AUCH WENN DER ANDERE IHR EINEN</small> S<small>CHEIDEBRIEF GIBT</small>, <small>MACHT ER SIE FÜR DIE</small> P<small>RIESTERSCHAFT NICHT</small><sup class="footnote-marker">13</sup><i class="footnote"> Die Scheidung hat keinerlei Wirkung, da sie unnötig war.</i><small>UNTAUGLICH</small>. D<small>IES DEDUZIERTE</small> R. E<small>LEA͑ZAR B</small>. M<small>ATHJA</small>: <sup class="footnote-marker">14</sup><i class="footnote"> Lev. 21,7.</i><i>Eine von ihrem Manne geschiedene Frau</i>, <small>NICHT ABER VON EINEM</small>, <small>DER NICHT IHR</small> M<small>ANN WAR</small><sup class="footnote-marker">15</sup><i class="footnote"> Die Scheidung hat keinerlei Wirkung, da sie unnötig war.</i>.
+<b>W</b><small>ENN MAN EINEM</small>, <small>DESSEN</small> F<small>RAU NACH DEM</small> Ü<small>BERSEELANDE VERREIST WAR</small>, <small>BERICHTET HATTE</small>, <small>SEINE</small> F<small>RAU SEI GESTORBEN</small>, <small>UND ER IHRE</small> S<small>CHWESTER HEIRATETE</small>, <small>UND HIERAUF SEINE</small> F<small>RAU ZURÜCKKOMMT</small>, <small>SO DARF SIE</small><sup class="footnote-marker">16</sup><i class="footnote"> Da die Heirat mit der anderen ungültig ist.</i><small>ZU IHM ZURÜCKKEHREN</small>; <small>IHM SIND DIE</small> V<small>ERWANDTEN DER ANDEREN</small> <small>ERLAUBT</small>, <small>EBENSO IST DIE ANDERE SEINEN</small> V<small>ERWANDTEN ERLAUBT</small>; <small>STIRBT DIE ERSTE</small>, <small>SO IST IHM DIE ANDERE ERLAUBT</small>. W<small>ENN MAN EINEM BERICHTET HATTE</small>, <small>SEINE</small> F<small>RAU SEI GESTORBEN</small>, <small>UND ER IHRE</small> S<small>CHWESTER HEIRATETE</small>, <small>UND MAN IHM DARAUF BERICHTET</small>, <small>SIE LEBTE DANN UND STARB</small> <small>ERST SPÄTER</small>, <small>SO IST DAS FRÜHERE</small><sup class="footnote-marker">17</sup><i class="footnote"> Vor dem Tode der ersten Frau.</i>K<small>IND</small> H<small>URENKIND UND DAS SPÄTERE KEIN</small> H<small>URENKIND</small>. R. J<small>OSE SAGT</small>, <small>WER FÜR ANDERE UNTAUGLICH MACHT</small>, <small>MACHE AUCH FÜR SICH UNTAUGLICH</small>, <small>UND WER FÜR ANDERE NICHT UNTAUGLICH MACHT</small>, <small>MACHE AUCH FÜR SICH NICHT UNTAUGLICH</small>.
+<b>W</b><small>ENN MAN EINEM BERICHTET HATTE, SEINE</small> F<small>RAU SEI GESTORBEN, UND ER IHRE</small> S<small>CHWESTER VÄTERLICHERSEITS HEIRATETE, DASS</small> <small>AUCH DIESE</small> <small>GESTORBEN SEI, UND ER IHRE</small> S<small>CHWESTER MÜTTERLICHERSEITS HEIRATETE, DASS</small> <small>AUCH DIESE</small> <small>GESTORBEN SEI, UND ER IHRE</small> S<small>CHWESTER VÄTERLICHERSEITS HEIRATETE, DASS</small> <small>AUCH DIESE</small> <small>GESTORBEN SEI, UND ER IHRE</small> S<small>CHWESTER MÜTTERLICHERSEITS HEIRATETE, UND ES SICH HERAUSSTELLT, DASS SIE ALLE LEBEN, SO SIND IHM DIE ERSTE, DIE DRITTE UND DIE FÜNFTE ERLAUBT</small><sup class="footnote-marker">18</sup><i class="footnote"> Da die 1. lebte, war die Heirat mit der 2. ungültig u. der geschlechtl. Verkehr ein außerehelicher, somit ist ihm die 3. erlaubt, u. wegen der gültigen Heirat mit dieser war die der 4. ungültig, somit die 5. ihm erlaubt. Diese 3 Frauen sind einander fremd.</i>, <small>UND SIE ENTBINDEN IHRE</small> N<small>EBENBUHLERINNEN</small><sup class="footnote-marker">19</sup><i class="footnote"> Wenn an einer von ihnen die Schwagerehe vollzogen wird, sind die anderen entbunden.</i>, <small>UND DIE ZWEITE UND DIE VIERTE</small><sup class="footnote-marker">20</sup><i class="footnote"> Wegen der gültigen Heirat mit ihren Schwestern, der 1. u. der 3.</i><small>VERBOTEN, UND DIE</small> B<small>EIWOHNUNG DER EINEN VON IHNEN ENTBINDET DIE</small> N<small>EBENBUHLERIN NICHT</small>. H<small>AT ER DER ZWEITEN ERST NACH DEM</small> T<small>ODE DER ERSTEN BEIGEWOHNT, SO SIND IHM DIE ZWEITE UND DIE VIERTE</small><sup class="footnote-marker">21</sup><i class="footnote"> Cf. Anm. 298 mut. mut.</i><small>ERLAUBT, UND SIE ENTBINDEN IHRE</small> N<small>EBENBUHLERINNEN, UND DIE DRITTE UND DIE FÜNFTE</small><sup class="footnote-marker">22</sup><i class="footnote"> Wegen der gültigen Heirat mit ihren Schwestern, der 2. u. der 4.</i><small>VERBOTEN, UND DIE</small> B<small>EIWOHNUNG DER EINEN VON IHNEN ENTBINDET IHRE</small> N<small>EBENBUHLERIN NICHT</small>.
+D<small>ER NEUN</small> J<small>AHRE UND EINEN</small> T<small>AG ALTE KANN</small> <small>DIE</small> S<small>CHWÄGERIN</small><sup class="footnote-marker">23</sup><i class="footnote"> Wenn er sie sich aneignet.</i><small>FÜR SEINE</small> B<small>RÜDER UNTAUGLICH MACHEN, UND EBENSO KÖNNEN DIE</small> B<small>RÜDER SIE FÜR IHN UNTAUGLICH MACHEN, JEDOCH KANN ER SIE NUR VORHER UNTAUGLICH MACHEN, DIE</small> B<small>RÜDER ABER VORHER UND NACHHER</small>. U<small>ND ZWAR</small>: W<small>ENN EIN NEUN</small> J<small>AHRE UND EINEN</small> T<small>AG ALTER SEINER</small> S<small>CHWÄGERIN BEIWOHNT, SO MACHT ER SIE FÜR DIE</small> B<small>RÜDER UNTAUGLICH, UND WENN DIE</small> B<small>RÜDER IHR BEIWOHNEN, AN SIE DIE</small> E<small>HEFORMEL RICHTEN, IHR EINEN</small> S<small>CHEIDEBRIEF GEBEN ODER AN IHR DIE</small> Ḥ<small>ALIÇA VOLLZIEHEN, SO MACHEN SIE SIE FUR IHN UNTAUGLICH</small>.
+<b>W</b><small>ENN EIN NEUN</small> J<small>AHRE UND EINEN</small> T<small>AG ALTER SEINER</small> S<small>CHWÄGERIN BEIGEWOHNT</small> <small>HAT, UND DARAUF SEIN NEUN</small> J<small>AHRE UND EINEN</small> T<small>AG ALTER</small> B<small>RUDER IHR BEIWOHNT, SO MACHT ER SIE FÜR JENEN UNTAUGLICH</small>; R. Š<small>IMO͑N SAGT, ER MACHE SIE NICHT UNTAUGLICH</small>.  W<small>ENN EIN NEUN</small> J<small>AHRE UND EINEN</small> T<small>AG ALTER SEINER</small> S<small>CHWÄGERIN BEIGEWOHNT HAT, UND DARAUF IHRER</small> N<small>EBENBUHLERIN BEIWOHNT, SO MACHT ER</small> <small>AUCH JENE</small><sup class="footnote-marker">24</sup><i class="footnote"> Da nur an einer der Witwen die Schwagerehe vollzogen werden darf.</i><small>FÜR SICH UNTAUGLICH</small>. R. Š<small>IMO͑N SAGT, ER MACHE SIE NICHT UNTAUGLICH</small>.
+<b>W</b><small>ENN EIN NEUN</small> J<small>AHRE UND EINEN</small> T<small>AG ALTER SEINER</small> S<small>CHWÄGERIN BEIGEWOHNT HAT UND GESTORBEN IST, SO IST AN DIESER DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN</small>. W<small>ENN ER EINE</small> F<small>RAU GEHEIRATET HAT UND GESTORBEN IST, SO IST SIE</small><sup class="footnote-marker">25</sup><i class="footnote"> Von der Schwagerehe, da zwar seine Beiwohnung, jed. nicht seine Antrauung wirksam ist.</i><small>ENTBUNDEN</small>.
+W<small>ENN EIN NEUN</small> J<small>AHRE UND EINEN</small> T<small>AG ALTER SEINER</small> S<small>CHWÄGERIN BEIGEWOHNT UND GROSSJÄHRIG EINE ANDERE</small> F<small>RAU GEHEIRATET HAT UND GESTORBEN IST, SO IST, WENN ER GROSSJÄHRIG DER ERSTEN NICHT BEIGEWOHNT HAT, AN DER ERSTEN</small><sup class="footnote-marker">26</sup><i class="footnote"> Der Schwägerin, die an den lebenden Schwager noch durch den ersten Mann gebunden ist.</i><small>DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHAWAGEREHE, UND AN DER ANDEREN DIE</small> Ḥ<small>ALIÇA ODER DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN</small>. R. Š<small>IMO͑N SAGT, MAN KÖNNE BELIEBIG AN EINER VON IHNEN DIE</small> S<small>CHWAGEREHE UND AN DER ANDEREN DIE</small> Ḥ<small>ALIÇA VOLLZIEHEN</small>. E<small>INERLEI, OB ER NEUN</small> J<small>AHRE UND EINEN</small> T<small>AG ALT IST, ODER ER ZWANZIG</small> J<small>AHRE ALT IST, JEDOCH KEINE ZWEI</small> H<small>AARE BEKOMMEN HAT</small><sup class="footnote-marker">27</sup><i class="footnote"> Solange ihm diese Pubertätszeichen fehlen, gilt er als minderjährig.</i>.
+
+Chapter 11
+
+<b>M</b>AN <small>DARF</small> V<small>ERWANDTE</small><sup class="footnote-marker">1</sup><i class="footnote"> Die sonst wegen Inzestes verboten sind.</i> <small>SEINER</small> G<small>ENOTZÜCHTIGTEN ODER</small> V<small>ERFÜHRTEN HEIRATEN, WER ABER DIE</small> V<small>ERWANDTE</small> <small>SEINER</small> A<small>NGEHEIRATETEN NOTZÜCHTIGT ODER VERFÜHRT, IST SCHULDIG</small>. M<small>AN DARF DIE</small> G<small>ENOTZÜCHTIGTE ODER</small> V<small>ERFÜHRTE SEINES</small> V<small>ATERS UND DIE</small> G<small>ENOTZÜCHTIGTE ODER</small> V<small>ERFÜHRTE SEINES</small> S<small>OHNES HEIRATEN</small>. R. J<small>EHUDA VERBIETET DIE</small> G<small>ENOTZÜCHTIGTE ODER</small> V<small>ERFÜHRTE SEINES</small> V<small>ATERS</small>.
+<b>W</b><small>ENN MIT EINER</small> P<small>ROSELYTIN IHRE</small> S<small>ÖHNE SICH BEKEHREN, SO HABEN SIE DIE</small> Ḥ<small>ALIÇA UND DIE</small> S<small>CHWAGEREHE NICHT ZU VOLLZIEHEN, SELBST WENN DIE</small> S<small>CHWANGERSCHAFT DES EINEN NICHT IN</small> Ḥ<small>EILIGKEIT</small><sup class="footnote-marker">2</sup><i class="footnote"> Dh. vor ihrer Bekehrung.</i>, <small>SEINE</small> G<small>EBURT ABER UND DIE</small> S<small>CHWANGERSCHAFT UND DIE</small> G<small>EBURT DES ANDEREN IN</small> H<small>EILIGKEIT ERFOLGT IST</small>. D<small>ESGLEICHEN AUCH, WENN MIT EINER</small> S<small>KLAVIN IHRE</small> S<small>ÖHNE FREIGELASSEN WERDEN</small>.
+W<small>ENN</small> K<small>INDER VON FÜNF</small> F<small>RAUEN VERMISCHT WURDEN UND DIE</small> V<small>ERMISCHTEN, NACHDEM SIE HERAKGEWACHSEN WAREN UND</small> F<small>RAUEN GENOMMEN HATTEN, GESTORBEN SIND, SO VOLLZIEHEN AN EINER VON IHNEN VIER</small><sup class="footnote-marker">3</sup><i class="footnote"> Andere Söhne dieser Frauen, hinsichtl. welcher kein Zweifel besteht.</i><small>DIE</small> Ḥ<small>ALIÇA, SODANN</small> <small>DARF</small> <small>EINER DIE</small> S<small>CHWAGEREHE</small><sup class="footnote-marker">4</sup><i class="footnote"> Von jedem ist es zweifelhaft, ob er ihr Schwager ist; nachdem aber 4 an ihr die Ḥ. vollzogen haben, kann der 5. sie auf jeden Fall heiraten: entweder ist sie seine Schwägerin od. durch die Ḥ. jedermann erlaubt.</i><small>VOLLZIEHEN, HIERAUF VOLLZIEHEN AN EINER ANDEREN</small> DIESER UND NOCH DREI DIE Ḥ<small>ALIÇA, SODANN</small> <small>DARF</small> <small>EINER DIE</small> S<small>CHWAGEREHE</small><sup class="footnote-marker">5</sup><i class="footnote"> Und ebenso an den übrigen, sodaß an jeder die Schwagerehe vollzogen werden kann.</i><small>VOLLZIEHEN</small>. E<small>S ERGIBT SICH, DASS AN JEDER VON IHNEN VIERMAL DIE</small> Ḥ<small>ALIÇA UND EINMAL DIE</small> S<small>CHWAGEREHE VOLLZOGEN WIRD</small>.
+<b>W</b><small>ENN DAS</small> K<small>IND EINER</small> F<small>RAU MIT DEM</small> K<small>INDE IHRER</small> S<small>CHWIEGERTOCHTER VERMISCHT WORDEN IST, UND DIE</small> V<small>ERMISCHTEN, NACHDEM SIE HERANGEWACHSEN WAREN UND</small> F<small>RAUEN GENOMMEN HATTEN, STERBEN, SO HABEN DIE</small> S<small>ÖHNE DER</small> S<small>CHWIEGERTOCHTER DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN, WEIL ES ZWEIFELHAFT IST, OB DIESE</small><sup class="footnote-marker">6</sup><i class="footnote"> Die Witwe des Vermischten.</i><small>DIE</small> F<small>RAU DES</small> B<small>RUDERS ODER DIE</small> F<small>RAU DES</small> B<small>RUDERS DES</small> V<small>ATERS</small><sup class="footnote-marker">7</sup><i class="footnote"> Die diesem verboten ist.</i><small>IST,</small> DIE S<small>ÖHNE DER</small> A<small>LTEN</small><sup class="footnote-marker">8</sup><i class="footnote"> Der Schwiegermutter.</i><small>ABER DIE</small> Ḥ<small>ALIÇA ODER DIE</small> S<small>CHWAGEREHE, WEIL ES ZWEIFELHAFT IST, OB SIE DIE</small> F<small>RAU DES</small> B<small>RUDERS ODER DIE</small> F<small>RAU DES</small> S<small>OHNES DES</small> B<small>RUDERS</small><sup class="footnote-marker">9</sup><i class="footnote"> Auch wenn sie nicht die Schwägerin ist, ist sie diesem erlaubt.</i><small>IST</small>. S<small>TERBEN DIE</small> U<small>NBEMAKELTEN, SO HABEN DIE</small> V<small>ERMISCHTEN, WENN EIN</small> S<small>OHN DER</small> A<small>LTEN, DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN, WEIL ES ZWEIFELHAFT IST, OB</small> <small>DIE</small> W<small>ITWE</small> <small>DIE</small> F<small>RAU DES</small> B<small>RUDERS ODER DIE</small> F<small>RAU DES</small> B<small>RUDERS DES</small> V<small>ATERS IST, WENN ABER EIN</small> S<small>OHN DER</small> S<small>CHWIEGERTOCHTER, EINER DIE</small> Ḥ<small>ALIÇA UND DER ANDERE</small> <small>AUCH</small><sup class="footnote-marker">10</sup><i class="footnote"> Ist sie seine Nichte, so ist sie erlaubt, da an ihr die Ḥ. vollzogen worden ist.</i><small>DIE</small> S<small>CHWAGEREHE</small>.
+W<small>ENN DAS</small> K<small>IND EINER</small> P<small>RIESTERIN MIT DEM</small> K<small>INDE IHRER</small> S<small>KLAVIN VERMISCHT WORDEN IST, SO DÜRFEN BEIDE</small> H<small>EBE</small><sup class="footnote-marker">11</sup><i class="footnote"> Da dies auch dem Sklaven eines Priesters erlaubt ist.</i><small>ESSEN, SIE ERHALTEN EINEN</small> A<small>NTEIL IN DER</small> T<small>ENNE,</small> SIE DÜRFEN SICH AN T<small>OTEN NICHT VERUNREINIGEN UND SIE DÜRFEN KEINE</small> F<small>RAUEN HEIRATEN, WEDER UNBEMAKELTE</small><sup class="footnote-marker">12</sup><i class="footnote"> Erstere sind dem Sklaven u. letztere dem Priester verboten.</i><small>NOCH BEMAKELTE</small>. W<small>ENN DIE</small> V<small>ERMISCHTEN ERWACHSEN SIND UND SICH GEGENSEITIG FREIGELASSEN HABEN, SO DÜRFEN SIE FÜR</small> P<small>RIESTER GEEIGNETE</small> F<small>RAUEN HEIRATEN;</small> SIE DÜRFEN SICH NICHT AN T<small>OTEN VERUNREINIGEN, HABEN</small> <small>SIE SICH VERUNREINIGT, SO ERHALTEN SIE NICHT DIE VIERZIG</small><sup class="footnote-marker">13</sup><i class="footnote"> Die auf die Begehung eines gewöhnlichen Verbotes gesetzt ist; jeder kann sagen, er sei nicht der Priester.</i>G<small>EISSELHIEBE; SIE DÜRFEN KEINE</small> H<small>EBE</small><sup class="footnote-marker">14</sup><i class="footnote"> Da einer von ihnen weder Priester noch Sklave eines Priesters ist.</i><small>ESSEN, HABEN SIE GEGESSEN, SO BRAUCHEN SIE DEN</small> G<small>RUNDWERT UND DAS</small> F<small>ÜNFTEL</small><sup class="footnote-marker">15</sup><i class="footnote"> Cf. Lev. 22,14.</i><small>NICHT</small><sup class="footnote-marker">16</sup><i class="footnote"> Jeder kann sagen, er sei der Priester.</i><small>ZU ERSETZEN; SIE ERHALTEN KEINEN</small> A<small>NTEIL IN DER</small> T<small>ENNE, JEDOCH DÜRFEN SIE</small> H<small>EBE</small><sup class="footnote-marker">17</sup><i class="footnote"> Von ihren eigenen Früchten.</i><small>VERKAUFEN UND DER</small> E<small>RLÖS GEHÖRT</small><sup class="footnote-marker">18</sup><i class="footnote"> Da man ihnen nicht nachweisen kann, daß sie keine Priester sind.</i><small>IHNEN;</small> SIE ERHALTEN KEINEN A<small>NTEIL VOM</small> H<small>EILIGEN</small><sup class="footnote-marker">19</sup><i class="footnote"> Den Opferteilen, die an die Priester verteilt werden.</i> <small>DES</small> T<small>EMPELS; MAN GEBE IHNEN KEIN</small> G<small>EHEILIGTES</small><sup class="footnote-marker">20</sup><i class="footnote"> Banngut u. Erstgeburt (cf. Num. 18,14,15), die die Priester erhalten.</i>, <small>JEDOCH NEHME MAN IHNEN IHRES NICHT</small><sup class="footnote-marker">21</sup><i class="footnote"> Sie brauchen solches nicht an andere Priester zu entrichten.</i><small>AB;</small> SIE SIND BEFREIT <small>VON DER</small> A<small>BGABE</small> <small>VON</small> V<small>ORARM</small>, K<small>INNBACKEN UND</small> M<small>AGEN</small><sup class="footnote-marker">22</sup><i class="footnote"> Die vom geschlachteten Vieh an den Priester zu entrichten sind; cf. Dt. 18,3 u. hierzu Hol. Fol. 130a.</i>; <small>IHR</small><sup class="footnote-marker">23</sup><i class="footnote"> Die Einzahl <span dir="rtl">ובכורו</span> ist offenbar ein Lapsus; andere Texte, ebenso die Parallelstelle Tem. Fol. 8a haben richt. <span dir="rtl">ובכורן</span>; die unnötige Erklärung Straschuns zSt. ist schon durch das folgende <span dir="rtl">עליו</span> hinfällig, wofür die genannten Texte ebenfalls richt, <span dir="rtl">עליהן</span> haben.</i><small>ERSTGEBORENES</small> V<small>IEH</small> <small>WEIDE BIS ES EIN</small> G<small>EBRECHEN</small><sup class="footnote-marker">24</sup><i class="footnote"> Es ist dann zur Opferung untauglich u. für sie zum Essen erlaubt.</i><small>BEKOMMT</small>. M<small>AN LEGE IHNEN AUF DIE</small> E<small>RSCHWERUNGEN FÜR</small> P<small>RIESTER UND DIE</small> E<small>RSCHWERUNGEN FÜR</small> J<small>ISRAÉLITEN</small>.
+W<small>ENN EINE</small> F<small>RAU</small> <small>OHNE DREI</small> M<small>ONATE SEIT</small> <small>DER</small> T<small>RENNUNG</small> <small>VON IHREM</small> M<small>ANNE ABZUWARTEN SICH VERHEIRATET UND GEBOREN HAT, SODASS MAN NICHT WEISS, OB ES EIN</small> N<small>EUNMONATSKIND VOM ERSTEN ODER EIN</small> S<small>IEBENMONATKIND VOM ZWEITEN IST, UND AUSSERDEM</small> S<small>ÖHNE VOM ERSTEN UND</small> S<small>ÖHNE VOM ZWEITEN HAT, SO HABEN DIESE</small><sup class="footnote-marker">25</sup><i class="footnote"> An der Witwe des Zweifelhaften.</i><small>DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN, UND EBENSO HAT DIESER AN IHREN</small> W<small>ITWEN</small> <small>DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN</small>. H<small>AT ER</small> B<small>RÜDER VOM ERSTEN UND VOM ZWEITEN, NICHT VON DIESER</small> M<small>UTTER, SO KANN ER DIE</small> Ḥ<small>ALIÇA ODER DIE</small> S<small>CHWAGEREHE</small><sup class="footnote-marker">26</sup><i class="footnote"> An der Witwe seines Bruders, falls keine anderen vorhanden sind; entweder ist sie seine Schwägerin od. ihm fremd u. somit erlaubt.</i><small>VOLLZIEHEN, VON IHNEN ABER VOLLZIEHE EINER DIE</small> Ḥ<small>ALIÇA UND DER ANDERE</small> <small>AUCH</small> <small>DIE</small> S<small>CHWAGEREHE</small>.
+W<small>AR EINER</small><sup class="footnote-marker">27</sup><i class="footnote"> Der beiden Männer.</i>J<small>ISRAÉLIT UND EINER</small> P<small>RIESTER, SO DARF ER NUR EINE FÜR</small> P<small>RIESTER GEEIGNETE</small> F<small>RAU HEIRATEN; ER DARF SICH AN</small> L<small>EICHEN NICHT VERUNREINIGEN, HAT ER SICH ABER VERUNREINIGT, SO ERHÄLT ER NICHT DIE VIERZIG</small><sup class="footnote-marker">28</sup><i class="footnote"> Cf. Anmm. 103–112 mut. mut.</i>G<small>EISSELHIEBE; ER DARF KEINE</small> H<small>EBE ESSEN, HAT ER ABER GEGESSEN, SO BRAUCHT ER NICHT DEN</small> G<small>RUNDWERT UND DAS</small> F<small>ÜNFTEL ZU ERSETZEN; ER ERHÄLT KEINEN</small> A<small>NTEIL IN DER</small> T<small>ENNE, JEDOCH DARF ER DIE</small> H<small>EBE VERKAUFEN UND DER</small> E<small>RLÖS GEHÖRT IHM;</small> ER ERHÄLT KEINEN A<small>NTEIL VOM</small> H<small>EILIGEN</small><sup class="footnote-marker">29</sup><i class="footnote"> So besser in Handschriften u. der Mišna separata.</i><small>DES</small> T<small>EMPELS; MAN VERABREICHE IHM NICHTS</small> G<small>EHEILIGTES, JEDOCH NEHME MAN IHM SEINES NICHT AB; ER IST FREI</small> <small>VON DER</small> A<small>BGABE</small> <small>VON</small> V<small>ORARM</small>, K<small>INNBACKEN UND</small> M<small>AGEN; SEIN ERSTGEBORENES</small> V<small>IEH</small> <small>WEIDE BIS ES EIN</small> G<small>EBRECHEN BEKOMMT; MAN LEGE IHM AUF DIE</small> E<small>RSCHWERUNGEN FÜR</small> P<small>RIESTER UND DIE</small> E<small>RSCHWERUNGEN FÜR</small> J<small>ISRAÉLITEN</small>. W<small>AREN BEIDE</small> P<small>RIESTER, SO MUSS ER</small> T<small>RAUER HALTEN</small><sup class="footnote-marker">30</sup><i class="footnote"> Dh. die für Priester während der Trauer zu beobachtenden Gesetze; cf. Zeb. Fol. 101a.</i><small>ÜBER SIE UND SIE MÜSSEN</small> T<small>RAUER HALTEN ÜBER IHN; ER VERUNREINIGE SICH NICHT AN IHNEN</small><sup class="footnote-marker">31</sup><i class="footnote"> An ihren Leichen, da es von jedem zweifelhaft ist, ob er sein Vater ist; cf. Lev. 21,2.</i><small>UND SIE VERUNREINIGEN SICH NICHT AN IHM; ER BEERBT SIE</small><sup class="footnote-marker">32</sup><i class="footnote"> Sowohl die Erben des ersten als auch die des zweiten können ihn abweisen.</i><small>NICHT, SIE ABER BEERBEN</small><sup class="footnote-marker">33</sup><i class="footnote"> Falls er keine Kinder hat.</i><small>IHN;</small> ER IST FREI WEGEN DES S<small>CHLAGENS UND DES</small> F<small>LUGHENS</small><sup class="footnote-marker">34</sup><i class="footnote"> Auf das Schlagen od. Fluchen der Eltern ist die Todesstrafe gesetzt; cf. Ex. 21,15,17.</i><small>DES EINEN UND DES ANDEREN; ER TRETE AN</small><sup class="footnote-marker">35</sup><i class="footnote"> Zur Verrichtung des Tempeldienstes.</i><small>MIT DER</small> P<small>RIESTERWACHE DES EINEN UND DES ANDEREN, ERHÄLT</small><sup class="footnote-marker">36</sup><i class="footnote"> Von den der betreffenden Priesterwache zufallenden Opferteilen.</i><small>ABER KEINEN</small> A<small>NTEIL; GEHÖREN BEIDE DERSELBEN</small> P<small>RIESTERWACHE AN, SO ERHÄLT ER AUCH EINEN</small> A<small>NTEIL</small>.
+
+Chapter 12
+
+<b>D</b>IE Z<small>EREMONIE DER</small> Ḥ<small>ALIÇA MUSS VOR DREI</small> R<small>ICHTERN ERFOLGEN, AUCH WENN ALLE DREI</small> L<small>AIEN</small><sup class="footnote-marker">1</sup><i class="footnote"> Als Ggs. zu Berufsrichtern.</i> <small>SIND</small>. V<small>OLLZOG SIE DIE</small> Ḥ<small>ALIÇA MIT EINEM</small> S<small>CHUH</small><sup class="footnote-marker">2</sup><i class="footnote"> Vorgeschrieben ist eine Sandale aus hartem Leder.</i>, <small>SO IST SIE GÜLTIG; MIT EINER</small> S<small>OCKE, SO IST SIE UNGÜLTIG; MIT EINER</small> S<small>ANDALE, DIE EINE</small> H<small>ACKE HAT, SO IST SIE GÜLTIG, DIE KEINE</small> H<small>ACKE HAT, SO IST SIE UNGÜLTIG;</small> UNTERHALB DES K<small>NIES, SO IST SIE GÜLTIG, OBERHALB DES</small> K<small>NIES</small><sup class="footnote-marker">3</sup><i class="footnote"> Wie manche erklären, wenn die Riemen der Sandale zu hoch, oberhalb des Kniegelenkes, befestigt sind; nach anderen dagegen, wenn dem Schwager der Unterschenkel fehlt.</i>, <small>SO IST SIE UNGÜLTIG</small>.
+V<small>OLLZOG SIE DIE</small> Ḥ<small>ALIÇA MIT EINER</small> S<small>ANDALE, DIE NICHT IHM GEHÖRT, MIT EINER</small> S<small>ANDALE AUS</small> H<small>OLZ, ODER MIT DER LINKEN AM RECHTEN</small> F<small>USSE</small>, <small>SO IST SIE GÜLTIG</small>. V<small>OLLZOG SIE DIE</small> Ḥ<small>ALIÇA MIT EINER ZU GROSSEN, MIT DER ER JEDOCH GEHEN KANN, ODER MIT EINER ZU KLEINEN, DIE JEDOCH DEN GRÖSSEREN</small> T<small>EIL DES</small> F<small>USSES BEDECKT, SO IST SIE GÜLTIG</small>.  <b>V</b><small>OLLZOG SIE DIE</small> Ḥ<small>ALIÇA NACHTS, SO IST SIE GÜLTIG, NACH</small> R. E<small>LEA͑ZAR ABER UNGÜLTIG; WENN AM LINKEN</small> F<small>USSE</small>, <small>SO IST SIE UNGÜLTIG, NACH</small> R. E<small>LEA͑ZAR ABER GÜLTIG</small>.
+<b>H</b><small>AT SIE DEN</small> S<small>CHUH ABGEZOGEN, AUSGESPIEEN, ABER NICHT</small> <small>DIE</small> S<small>CHRIFTWORTE</small><sup class="footnote-marker">4</sup><i class="footnote"> Die hierbei zu sprechen sind; cf. Dt. 25,9.</i><small>GESPROCHEN, SO IST DIE</small> Ḥ<small>ALIÇA GÜLTIG; HAT SIE</small> <small>DIE</small> S<small>CHRIFTWORTE</small> <small>GESPROCHEN UND AUSGESPIEEN, ABER NICHT DEN</small> S<small>CHUH ABGEZOGEN, SO IST DIE</small> Ḥ<small>ALIÇA UNGÜLTIG; HAT SIE DEN</small> S<small>CHUH ABGEZOGEN UND</small> <small>DIE</small> S<small>CHRIFTWORTE</small> <small>GESPROCHEN, ABER NICHT AUSGESPIEEN, SO IST DIE</small> Ḥ<small>ALIÇA, WIE</small> R. E<small>LIE͑ZER SAGT, UNGÜLTIG, UND WIE</small> R. A͑<small>QIBA SAGT, GÜLTIG</small>. R. E<small>LIE͑ZER SPRACH</small>: E<small>S HEISST</small>:<sup class="footnote-marker">5</sup><i class="footnote"> Dt. 25,9.</i><i>so geschehe</i>, <small>JEDE</small> H<small>ANDLUNG, DIE</small> <small>ZU GESCHEHEN</small><sup class="footnote-marker">6</sup><i class="footnote"> Dagegen ist das Sprechen der Schriftworte keine Handlung.</i><small>HAT, IST UNERLÄSSLICH</small>. R. A͑<small>QIBA ERWIDERTE IHM</small>: S<small>OLL DIES EIN</small> B<small>EWEIS SEIN</small>? <i>So geschehe dem Manne</i>, <small>ALLES, WAS MIT DEM</small> M<small>ANNE ZU GESCHEHEN</small><sup class="footnote-marker">7</sup><i class="footnote"> Wie das Abziehen des Schuhes.</i><small>HAT</small>.
+I<small>ST DIE</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">8</sup><i class="footnote"> Hier in der eigentlichen Bedeutung des Wortes, die Entschuhung usw.</i><small>AN EINEM</small> T<small>AUBEN, VON EINER</small> T<small>AUBEN ODER AN EINEM</small> M<small>INDERJÄHRIGEN VOLLZOGEN WORDEN, SO IST SIE UNGÜLTIG; WENN VON EINER</small> M<small>INDERJÄHRIGEN, SO WIEDERHOLE SIE DIES, SOBALD SIE GROSSJÄHRIG IST; TUT SIE DIES NICHT, SO IST IHRE</small> Ḥ<small>ALIÇA UNGÜLTIG</small>.
+V<small>OLLZOG SIE DIE</small> Ḥ<small>ALIÇA VOR ZWEIEN ODER DREIEN, UND EINER VON IHNEN SICH ALS VERWANDT ODER SONST UNZULÄSSIG ERWEIST, SO IST DIE</small> Ḥ<small>ALIÇA UNGÜLTIG; NACH</small> R. Š<small>IMO͑N UND</small> R. J<small>OḤANAN DEM</small> S<small>CHUSTER ABER GÜLTIG</small>. E<small>INST VOLLZOG JEMAND DIE</small> Ḥ<small>ALIÇA IM</small> G<small>EFÄNGNISSE ZWISCHEN IHM UND IHR, UND ALS DIE</small> S<small>ACHE VOR</small> R. A͑<small>QIBA KAM, ERKLÄRTE ER SIE FÜR GÜLTIG</small>.
+<b>D</b><small>IE</small> Z<small>EREMONIE</small><sup class="footnote-marker">9</sup><i class="footnote"> Wörtl. das Gebot; das Programm, die Reihenfolge.</i><small>DER</small> Ḥ<small>ALIÇA ERFOLGT ALSO</small>. E<small>R UND SEINE</small> S<small>CHWÄGERIN</small> <small>ERSCHEINEN VOR</small> G<small>ERICHT, UND</small> <small>DIE</small> R<small>ICHTER</small> <small>ERTEILEN IHM EINEN FÜR IHN PASSENDEN</small><sup class="footnote-marker">10</sup><i class="footnote"> Ob er lieber die Schwagerehe od. die Ḥaliça vollziehe; cf. supra Foll. 44a u. 101b.</i>R<small>AT, WIE ES HEISST</small>:<sup class="footnote-marker">11</sup><i class="footnote"> Dt. 25,8.</i><i>die Ältesten seiner Stadt sollen ihn laden und zu ihm sprechen</i>. S<small>IE SPRICHT DANN</small>: <sup class="footnote-marker">12</sup><i class="footnote"> Ib. V. 7.</i><i>Mein Schwager weigert sich, seinem Bruder einen Namen in Jisraél zu erhalten, nicht will er an mir die Schwagerpflicht üben</i>. H<small>IERAUF SPRICHT ER</small>:<sup class="footnote-marker">13</sup><i class="footnote"> Dt. 25,8.</i><i>Nicht will ich sie nehmen</i>. S<small>IE SPRECHEN DIES IN DER</small> H<small>EILIGENSPRACHE</small>. S<small>ODANN TRITT SEINE</small> S<small>CHWÄGERIN VOR DEN</small> A<small>UGEN DER</small> Ä<small>LTESTEN ZU IHM HERAN, ZIEHT IHM DEN</small> S<small>CHUH VOM</small> F<small>USSE HERUNTER UND SPEIT VOR IHM AUS</small>; S<small>PEICHEL, DEN DIE</small> R<small>ICHTER SEHEN</small>. A<small>LSDANN HEBT SIE AN UND SPRICHT</small>:<sup class="footnote-marker">14</sup><i class="footnote"> Ib. V. 9.</i><i>So geschehe dem Manne, der nicht baut das Haus seines Bruders</i>. S<small>OWEIT LAS MAN FRÜHER</small>. N<small>ACHDEM ABER</small> R. H<small>YRKANOS EINMAL UNTER DER</small> E<small>ICHE ZU</small> K<small>EPHAR</small> E͑<small>ṬAM BEIM</small> V<small>ORLESEN DEN GANZEN</small> A<small>BSCHNITT BEENDEN LIESS, WURDE EINGEFÜHRT, DEN</small> A<small>BSCHNITT VOLLSTÄNDIG ZU BEENDEN</small>:<sup class="footnote-marker">15</sup><i class="footnote"> Ib. V. 10.</i><i>Und sein Name werde in Jisraél genannt: das Haus des Entschuhten</i>. D<small>IESES</small> G<small>EBOT</small><sup class="footnote-marker">16</sup><i class="footnote"> Ihm diese Worte zuzurufen.</i><small>GILT FÜR DIE</small> R<small>ICHTER</small><sup class="footnote-marker">17</sup><i class="footnote"> Die die Zeremonie leiten; das anwesende Publikum (die Schüler) braucht diese Worte nicht mitzusprechen.</i><small>UND NICHT FÜR DIE</small> S<small>CHÜLER</small>. R. J<small>EHUDA SAGT, ALLEN</small> A<small>NWESENDEN SEI ES GEBOTEN</small>, ‘E<small>NTSCHUHTER</small>’ <small>ZU RUFEN</small>.
+
+Chapter 13
+
+<b>D</b>IE S<small>CHULE</small> Š<small>AMMAJS SAGT, NUR</small> V<small>ERLOBTE KÖNNEN</small><sup class="footnote-marker">1</sup><i class="footnote"> Bei Erlangung der Großjährigkeit.</i> <small>DIE</small> W<small>EIGERUNG</small> <small>ERKLÄREN; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT</small>, V<small>ERLOBTE UND</small> V<small>ERHEIRATETE</small>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, NUR DEM</small> E<small>HEMANNE UND NICHT DEM</small> S<small>CHWAGER</small><sup class="footnote-marker">2</sup><i class="footnote"> Stirbt der Ehemann, so kann sie dem Schwager, dem sie zufällt, die Weigerung nicht erklären; die Entbindung kann nur durch die Ḥaliça erfolgen, u. zwar erst nach ihrer Großjährigkeit.</i>; <small>DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, DEM</small> E<small>HEMANNE UND DEM</small> S<small>CHWAGER</small>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, NUR IN SEINER</small> G<small>EGENWART; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, IN SEINER</small> G<small>EGENWART UND IN SEINER</small> A<small>BWESENHEIT</small>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGT, NUR VOR</small> G<small>ERICHT; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGT, VOR</small> G<small>ERICHT UND AUSSER</small> G<small>ERICHT</small>. D<small>IE</small> S<small>CHULE</small> H<small>ILLELS SPRACH ZUR</small> S<small>CHULE</small> Š<small>AMMAJS</small>: S<small>IE DARF, SOLANGE SIE MINDERJÄHRIG IST, AUCH VIERUND FÜNFMAL DIE</small> W<small>EIGERUNG ERKLÄREN</small><sup class="footnote-marker">3</sup><i class="footnote"> Und sich mit anderen verheiraten.</i>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS ERWIDERTE</small>: D<small>IE</small> T<small>ÖCHTER</small> J<small>ISRAÉLS SIND KEINE</small> P<small>ROSTITUIERTEN; VIELMEHR ERKLÄRE SIE DIE</small> W<small>EIGERUNG UND WARTE BIS SIE GROSSJÄHRIG IST, ERKLÄRE DIE</small> W<small>EIGERUNG UND VERHEIRATE SICH</small>.
+<b>W</b><small>ELCHE</small> M<small>INDERJÄHRIGE MUSS DIE</small> W<small>EIGERUNG</small><sup class="footnote-marker">4</sup><i class="footnote"> Wenn sie mit der Heirat nicht einverstanden ist.</i><small>ERKLÄREN</small>? D<small>IE IHRE</small> M<small>UTTER ODER IHRE</small> B<small>RÜDER MIT IHRER</small> W<small>ILLIGUNG VERHEIRATET</small><sup class="footnote-marker">5</sup><i class="footnote"> Die Heirat ist dann rabbanitisch gültig.</i><small>HABEN; HABEN SIE SIE OHNE IHRE</small> W<small>ILLIGUNG VERHEIRATET, SO BRAUCHT SIE DIE</small> W<small>EIGERUNG NICHT</small><sup class="footnote-marker">6</sup><i class="footnote"> Sie kann ohne weiteres ihren Mann verlassen u. sich mit einem anderen verheiraten.</i><small>ZU ERKLÄREN</small>. R. Ḥ<small>ANINA B.</small> A<small>NTIGONOS SAGT, EIN</small> K<small>IND, DAS SEIN</small> A<small>NTRAUUNGS</small><small>OBJEKT</small><sup class="footnote-marker">7</sup><i class="footnote"> Womit die Antrauung erfolgt ist.</i><small>NICHT ZU VERWAHREN</small><sup class="footnote-marker">8</sup><i class="footnote"> Cf. Git. Fol. 64b.</i><small>VERSTEHT, BRAUCHE DIE</small> W<small>EIGERUNG NICHT ZU ERKLÄREN</small>. R. E<small>LIE͑ZER SAGT, DIE</small> H<small>ANDLUNG EINER</small> M<small>INDERJÄHRIGEN SEI WIRKUNGSLOS, SIE GELTE NUR ALS</small> V<small>ERFÜHRTE</small>. I<small>ST SIE EINE MIT EINEM</small> P<small>RIESTER</small> <small>VERHEIRATETE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN, SO DARF SIE KEINE</small> H<small>EBE ESSEN, UND IST SIE EINE MIT EINEM</small> J<small>ISRAÉLITEN</small> <small>VERHEIRATETE</small> T<small>OCHTER EINES</small> P<small>RIESTERS, SO DARF SIE</small> H<small>EBE ESSEN</small>.
+R. E<small>LIE͑ZER B.</small> J<small>A͑QOB SAGTE</small>: W<small>AR DAS</small> V<small>ERBLEIBEN</small> <small>BEI IHM</small> <small>VOM</small> E<small>HEMANNE VERANLASST WORDEN, SO GILT SIE ALS SEINE</small> <small>FRÜHERE</small> F<small>RAU, UND WAR DAS</small> V<small>ERBLEIBEN NICHT VOM</small> E<small>HEMANNE VERANLASST WORDEN, SO GILT SIE NICHT ALS SEINE</small> <small>FRÜHERE</small> F<small>RAU</small>.
+<b>E</b><small>RKLÄRTE SIE IHREM</small> E<small>HEMANNE DIE</small> W<small>EIGERUNG, SO SIND IHM IHRE</small> V<small>ERWANDTEN UND SIE SEINEN</small> V<small>ERWANDTEN ERLAUBT, UND ER MACHT SIE FÜR</small> P<small>RIESTER NICHT UNTAUGLICH; GAB ER IHR EINEN</small> S<small>CHEIDEBRIEF, SO SIND IHM IHRE</small> V<small>ERWANDTEN UND SIE SEINEN</small> V<small>ERWANDTEN VERBOTEN, UND ER MACHT SIE FÜR</small> P<small>RIESTER UNTAUGLICH</small>.  W<small>ENN ER IHR EINEN</small> S<small>CHEIDEBRIEF GEGEBEN UND SIE WIEDERGENOMMEN HATTE, WORAUF SIE IHM DIE</small> W<small>EIGERUNG ERKLÄRTE UND SICH MIT EINEM ANDEREN VERHEIRATETE, UND DARAUF VERWITWET ODER GESCHIEDEN WIRD, SO DARF SIE ZU IHM</small><sup class="footnote-marker">9</sup><i class="footnote"> Zum ersten Ehemanne.</i><small>ZURÜCKKEHREN</small>. W<small>ENN SIE IHM DIE</small> W<small>EIGERUNG ERKLÄRT UND ER SIE WIEDERGENOMMEN HATTE, WORAUF ER IHR EINEN</small> S<small>CHEIDEBRIEF GAB UND SIE SICH MIT EINEM ANDEREN VERHEIRATETE, UND DARAUF VERWITWET ODER GESCHIEDEN WIRD</small>, <small>SO DARF SIE ZU IHM NICHT ZURÜCKKEHREN</small>. D<small>IE</small> R<small>EGEL IST: ERFOLGTE DIE</small> S<small>CHEIDUNG NACH DER</small> W<small>EIGERUNGSERKLÄRUNG, SO DARF SIE ZU IHM NICHT ZURÜCKKEHREN, ERFOLGTE DIE</small> W<small>EIGERUNGSERKLÄRUNG NACH DER</small> S<small>CHEIDUNG, SO DARF SIE ZU IHM ZURÜCKKEHREN</small>.
+W<small>ENN SIE IHREM</small> E<small>HEMANNE DIE</small> W<small>EIGERUNG ERKLÄRTE, SICH MIT EINEM ANDEREN VERHEIRATETE UND ER SICH VON IHR SCHEIDEN LIESS, DARAUF MIT EINEM ANDEREN, UND SIE IHM DIE</small> W<small>EIGERUNG ERKLÄRTE, UND DARAUF MIT EINEM ANDEREN, UND ER SICH VON IHR SCHEIDEN LIESS, SO DARF</small><sup class="footnote-marker">10</sup><i class="footnote"> Die W.e <span dir="rtl">זה הכלל</span>, die in allen Texten fehlen, sind zu streichen.</i><small>SIE ZU DEM NICHT ZURÜCKKEHREN, VON DEM SIE DURCH</small> S<small>CHEIDUNG, UND ZU DEM ZURÜCKKEHREN, VON DEM SIE DURCH</small> W<small>EIGERUNGSERKLÄRUNG FORT IST</small>.
+<b>W</b> <small>ENN JEMAND SICH VON SEINER</small> F<small>RAU GESCHIEDEN UND SIE WIEDERGENOMMEN HAT SO IST SIE</small><sup class="footnote-marker">11</sup><i class="footnote"> Obgleich die Wiedernahme der Geschiedenen verboten ist.</i><small>DEM</small> S<small>CHWAGER ERLAUBT,</small> UND NACH R. E<small>LEA͑ZAR VERBOTEN</small>. E<small>BENSO IST, WENN JEMAND SICH VON EINER</small> W<small>AISE</small><sup class="footnote-marker">12</sup><i class="footnote"> Die minderjährig von ihrer Mutter od. ihren Brüdern verheiratet worden u. zur Weigerungserklärung berechtigt ist.</i><small>GESCHIEDEN UND SIE WIEDERGENOMMEN HAT, DIESE DEM</small> S<small>CHWAGER ERLAUBT, UND NACH</small> R. E<small>LEA͑ZAR VERBOTEN</small>. W<small>ENN EINE</small> M<small>INDERJÄHRIGE VON IHREM VATER VERHEIRATET UND GESCHIEDEN WORDEN</small><sup class="footnote-marker">13</sup><i class="footnote"> Wenn der Vater für sie den Scheidebrief in Empfang nimmt, so ist die Scheidung gültig.</i><small>IST, SODASS SIE ALS</small> W<small>AISE BEI</small> L<small>EBZEITEN DES</small> V<small>ATERS</small><sup class="footnote-marker">14</sup><i class="footnote"> Da sie bereits verheiratet war, so ist der Vater nicht mehr befugt, für sie die Antrauung in Empfang zu nehmen; sie gleicht dann einer Waise, die, wenn die Mutter od. die Brüder sie verheiraten, zur Weigerungserklärung berechtigt ist.</i><small>GILT, UND</small> <small>IHR</small> M<small>ANN</small><small> SIE WIEDERGENOMMEN HAT, SO IST SIE NACH ALLER</small> A<small>NSICHT DEM</small> S<small>CHWAGER VERBOTEN</small><sup class="footnote-marker">15</sup><i class="footnote"> Ihre durch den Vater erfolgte Scheidung ist gültig, dagegen aber die Wiedernahme rechtlich unwirksam, da der Vater über sie nicht mehr verfügen konnte u. sie selber minderjährig war; sie gilt somit für den Schwager als Geschiedene.</i>.
+<b>W</b><small>ENN ZWEI</small> B<small>RÜDER MIT ZWEI MINDERJÄHRIGEN</small> S<small>CHWESTERN</small><sup class="footnote-marker">16</sup><i class="footnote"> Die von ihrer Mutter od. ihren Brüdern verheiratet worden sind.</i><small>VERHEIRATET SIND UND DER</small> E<small>HEMANN DER EINEN STIRBT, SO IST SIE ALS</small> S<small>CHWESTER SEINER</small> F<small>RAU</small><sup class="footnote-marker">17</sup><i class="footnote"> Von der Schwagerehe.</i><small>FREI</small>. D<small>ASSELBE GILT AUCH VON ZWEI</small> T<small>AUBEN</small><sup class="footnote-marker">18</sup><i class="footnote"> Deren Ehe ebenfalls nur rabbanit. gültig ist.</i><small></small>. W<small>ENN EINE GROSSJÄHRIG UND EINE MINDERJÄHRIG IST, UND DER</small> E<small>HEMANN DER MINDERJÄHRIGEN STIRBT, SO IST SIE ALS</small> S<small>CHWESTER SEINER</small> F<small>RAU FREI;</small> STIRBT DER E<small>HEMANN DER</small> G<small>ROSSJÄHRIGEN, SO VERANLASSE</small><sup class="footnote-marker">19</sup><i class="footnote"> Da die Witwe an den Schwager nach der Tora gebunden, die Gültigkeit der Heirat mit der Minderjährigen aber nur rabbanit. ist.</i><small>MAN, WIE</small> R. E<small>LIE͑ZER SAGT, DIE</small> M<small>INDERJÄHRIGE, IHM DIE</small> W<small>EIGERUNG</small><sup class="footnote-marker">20</sup><i class="footnote"> Die Heirat ist dann annulliert u. er kann die Schwagerehe vollziehen.</i><small>ZU ERKLÄREN</small>. R. G<small>AMLIÉL SAGT, HAT SIE DIE</small> W<small>EIGERUNG ERKLÄRT, SO IST ES RECHT, WENN ABER NICHT, SO WARTE SIE BIS SIE</small> G<small>ROSSJÄHRIG IST, SODANN IST JENE ALS</small> S<small>CHWESTER SEINER</small> F<small>RAU FREI</small>. R. J<small>EHOŠUA͑ SAGTE:</small> W<small>EHE IHM OB SEINER FRAU, WEHE IHM OB DER</small> F<small>RAU SEINES</small> B<small>RUDERS</small>! E<small>R MUSS SEINE</small> F<small>RAU DURCH EINEN</small> S<small>CHEIDEBRIEF UND DIE</small> F<small>RAU SEINES</small> B<small>RUDERS DURCH ḤALIÇA ENTFERNEN</small>.
+<b>W</b><small>ENN JEMAND MIT ZWEI MINDERJÄHRIGEN</small> W<small>AISEN VERHEIRATET WAR</small><sup class="footnote-marker">21</sup><i class="footnote"> Deren Heirat nur rabbanit. gültig ist.</i> <small>UND GESTORBEN IST, SO ENTBINDET DIE</small> B<small>EIWOHNUNG ODER DIE</small> H<small>ALIÇA DER EINEN VON IHNEN IHRE</small> N<small>EBENBUHLERIN</small>. D<small>ASSELBE GILT VON ZWEI</small> T<small>AUBEN</small>. I<small>ST EINE MINDERJÄHRIG UND DIE ANDERE TAUB, SO ENTBINDET DIE</small> B<small>EIWOHNUNG DER EINEN IHRE</small> N<small>EBENBUHLERIN</small><sup class="footnote-marker">22</sup><i class="footnote"> Die Gültigkeit der Heirat ist zwar bei beiden gleichwertig, jedoch nicht ihr physischer Charakter, sodaß er die der einen bevorzugt haben kann.</i><small>NICHT</small>. I<small>ST EINE VOLLSINNIG UND DIE ANDERE TAUB, SO ENTBINDET DIE</small> B<small>EIWOHNUNG DER</small> V<small>OLLSINNIGEN DIE</small> T<small>AUBE, NICHT ABER DIE DER</small> T<small>AUBEN DIE</small> V<small>OLLSINNIGE</small>. I<small>ST EINE ERWACHSEN UND DIE ANDERE MINDERJÄHRIG, SO ENTBINDET DIE</small> B<small>EIWOHNUNG DER</small> E<small>RWACHSENEN DIE</small> M<small>INDERJÄHRIGE, NICHT ABER DIE DER</small> M<small>INDERJÄHRIGEN DIE</small> E<small>RWACHSENE</small>.
+<b>W</b><small>ENN JEMAND MIT ZWEI MINDERJÄHRIGEN</small> W<small>AISEN VERHEIRATET WAR UND GESTORBEN IST, UND DER</small> S<small>CHWAGER DER EINEN UND NACHHER DER ANDEREN BEIGEWOHNT HAT, ODER SEIN</small> B<small>RUDER DER ANDEREN BEIGEWOHNT</small> <small>HAT,</small> SO HAT ER DIE ERSTE NICHT UNTAUGLICH<sup class="footnote-marker">23</sup><i class="footnote"> Beide Ehen sind gleichwertig; ist ihm die erste angeeignet, so ist die Beiwohnung der anderen eherechtlich nichts weiter als Unzucht, u. ist sie ihm nicht angeeignet, so sind ihm beide fremd.</i><small>GEMACHT</small>. D<small>ASSELBE GILT VON ZWEI</small> T<small>AUBEN</small>. W<small>ENN EINE MINDERJÄHRIG UND EINE TAUB IST, UND DER</small> S<small>CHWAGER DER</small> M<small>INDERJÄHRIGEN UND NACHHER DER</small> T<small>AUBEN BEIGEWOHNT HAT, ODER SEIN</small> B<small>RUDER DER</small> T<small>AUBEN BEIGEWOHNT HAT, SO HAT ER DIE</small> M<small>INDERJÄHRIGE UNTAUGLICH GEMACHT ;</small> WENN DER S<small>CHWAGER DER</small> T<small>AUBEN UND NACHHER DER</small> M<small>INDERJÄHRIGEN BEIGEWOHNT HAT, ODER SEIN</small> B<small>RUDER DER</small> M<small>INDERJÄHRIGEN BEIGEWOHNT HAT, SO HAT ER DIE</small> T<small>AUBE UNTAUGLICH GEMACHT</small>.
+W<small>ENN EINE VOLLSINNIG UND DIE ANDERE TAUB IST, UND DER</small> S<small>CHWAGER DER</small> V<small>OLLSINNIGEN UND NACHHER DER</small> T<small>AUBEN BEIGEWOHNT HAT, ODER SEIN</small> B<small>RUDER DER</small> T<small>AUBEN BEIGEWOHNT HAT, SO HAT ER DIE</small> V<small>OLLSINNIGE NICHT UNTAUGLICH GEMACHT;</small> WENN DER S<small>CHWAGER DER</small> T<small>AUBEN UND NACHHER DER</small> V<small>OLLSINNIGEN BEIGEWOHNT HAT, ODER SEIN</small> B<small>RUDER DER</small> V<small>OLLSINNIGEN BEIGEWOHNT HAT, SO HAT ER DIE</small> T<small>AUBE UNTAUGLICH GEMACHT</small>.
+W<small>ENN EINE GROSSJÄHRIG UND DIE ANDERE MINDERJÄHRIG IST, UND DER</small> S<small>CHWAGER DER</small> G<small>ROSSJÄHRIGEN UND NACHHER DER</small> M<small>INDERJÄHRIGEN BEIGEWOHNT HAT, ODER SEIN</small> B<small>RUDER DER MINDERJÄHRIGEN BEIGEWOHNT HAT, SO HAT ER DIE</small> G<small>ROSSJÄHRIGE NICHT UNTAUGLICH GEMACHT; WENN DER</small> S<small>CHWAGER DER</small> M<small>INDERJÄHRIGEN UND NACHHER DER</small> G<small>ROSSJÄHRIGEN BEIGEWOHNT HAT, ODER SEIN</small> B<small>RUDER DER</small> G<small>ROSSJÄHRIGEN BEIGEWOHNT HAT, SO HAT ER DIE</small> M<small>INDERJÄHRIGE UNTAUGLICH GEMACHT</small>. R. E<small>LEA͑ZAR SAGT, MAN VERANLASSE DIE</small> M<small>INDERJÄHRIGE, IHM DIE</small> W<small>EIGERUNG ZU ERKLÄREN</small>.
+<b>W</b><small>ENN EIN MINDERJÄHRIGER</small> S<small>CHWAGER EINER MINDERJÄHRIGEN</small> S<small>CHWÄGERIN BEIGEWOHNT HAT, SO MÜSSEN SIE ZUSAMMEN GROSSJÄHRIG</small><sup class="footnote-marker">24</sup><i class="footnote"> Erst wenn beide großjährig sind, kann er sich von ihr scheiden lassen.</i><small> WERDEN; HAT ER EINER</small> G<small>ROSSJÄHRIGEN BEIGEWOHNT, SO LASSE SIE IHN GROSSJÄHRIG</small><sup class="footnote-marker">25</sup><i class="footnote"> Erst wenn beide großjährig sind, kann er sich von ihr scheiden lassen.</i><small>WERDEN</small>.  W<small>ENN DIE</small> S<small>CHWÄGERIN INNERHALB DREISSIG</small> T<small>AGEN</small><sup class="footnote-marker">26</sup><i class="footnote"> Seit Vollziehung der Schwagerehe.</i><small>SAGT, ER HABE IHR NICHT BEIGEWOHNT, SO ZWINGE MAN IHN, AN IHR DIE ḤALIÇA ZU VOLLZIEHEN; WENN NACH DREISSIG</small> T<small>AGEN, SO ERSUCHE MAN</small><sup class="footnote-marker">27</sup><i class="footnote"> Man kann ihn dazu nicht zwingen, da angenommen wird, er habe ihr wohl beigewohnt.</i> <small>IHN, AN IHR DIE</small> Ḥ<small>ALIÇA ZU VOLLZIEHEN</small>. G<small>IBT ER DIES</small><sup class="footnote-marker">28</sup><i class="footnote"> Ihr nicht beigewohnt zu haben.</i><small>ZU, SO ZWINGE MAN IHN AUCH NACH ZWÖLF</small> M<small>ONATEN, AN IHR DIE ḤALIÇA ZU VOLLZIEHEN</small>.
+H<small>AT SIE SICH BEI</small> L<small>EBZEITEN IHRES</small> E<small>HEMANNES DEN</small> G<small>ENUSS VON IHREM</small> S<small>CHWAGER ABGELOBT, SO ZWINGE MAN IHN, AN IHR DIE ḤALIÇA</small><sup class="footnote-marker">29</sup><i class="footnote"> Sie konnte an die Vollziehung der Schwagerehe nicht denken u. ist daran unschuldig.</i><small>ZU VOLLZIEHEN; WENN NACH DEM</small> T<small>ODE IHRES</small> E<small>HEMANNES, SO ERSUCHE MAN IHN, AN IHR DIE</small> Ḥ<small>ALIÇA</small><sup class="footnote-marker">30</sup><i class="footnote"> Es ist ihre eigene Schuld u. man kann ihn dazu nicht zwingen; lehnt er dies ab, so ist ihr die Heirat mit einem anderen verboten, auch erhält sie nicht die Morgengabe.</i><small>ZU VOLLZIEHEN</small>. B<small>EABSICHTIGTE SIE DIES</small><sup class="footnote-marker">31</sup><i class="footnote"> Sich dadurch der Schwagerehe zu entziehen.</i>, <small>SO KANN MAN, AUCH WENN SIE ES BEI</small> L<small>EBZEITEN IHRES</small> E<small>HEMANNES GETAN HAT, IHN NUR ERSUCHEN, AN IHR DIE</small> Ḥ<small>ALIÇA ZU VOLLZIEHEN</small>.
+
+Chapter 14
+
+<b>W</b>ENN<small> EIN</small> T<small>AUBER EINE</small> V<small>OLLSINNIGE ODER EIN</small> V<small>OLLSINNIGER EINE</small> T<small>AUBE GEHEIRATET HAT, SO KANN ER</small><sup class="footnote-marker">1</sup><i class="footnote"> Da die Ehe rabbanit. gültig ist.</i><small>, WENN ER WILL, SIE ENTFERNEN, UND WENN ER WILL, SIE BEHALTEN; WIE ER SIE DURCH</small> Z<small>EICHEN GENOMMEN HAT, SO KANN ER SIE DURCH</small> Z<small>EICHEN ENTFERNEN</small><sup class="footnote-marker">2</sup><i class="footnote"> War die Antrauung gültig, so ist auch die Scheidung gültig.</i>.  W<small>ENN EIN</small> V<small>OLLSINNIGER EINE</small> V<small>OLLSINNIGE GEHEIRATET HAT UND SIE</small> T<small>AUB GEWORDEN IST, SO KANN ER, WENN ER WILL, SIE ENTFERNEN, UND WENN ER WILL, SIE BEHALTEN; IST SIE BLÖDSINNIG GEWORDEN, SO KANN ER SIE NICHT ENTFERNEN; IST ER TAUB ODER BLÖDSINNIG GEWORDEN, SO KANN ER SIE NIMMER ENTFERNEN</small>. R. J<small>OḤANAN B. NURI SPRACH:</small> W<small>ESHALB SOLL EINE TAUB GEWORDENE</small> F<small>RAU ENTFERNT WERDEN, EIN TAUB GEWORDENER</small> M<small>ANN ABER NICHT ENTFERNEN KÖNNEN</small>!? M<small>AN ERWIDERTE IHM:</small> D<small>ER</small> M<small>ANN, DER DIE</small> S<small>CHEIDUNG AUSBRINGT, GLEICHT NICHT DER</small> F<small>RAU, DIE GESCHIEDEN WIRD; DIE</small> F<small>RAU WIRD ENTFERNT MIT IHREM</small> W<small>ILLEN UND GEGEN IHREN</small> W<small>ILLEN, DER</small> M<small>ANN ABER ENTFERNT SIE NUR MIT SEINEM</small> W<small>ILLEN</small>.
+R. J<small>OḤANAN B</small>.  G<small>UDGADA BEKUNDETE, DASS EINE DURCH IHREN</small> V<small>ATER VERHEIRATETE</small> T<small>AUBE</small><sup class="footnote-marker">3</sup><i class="footnote"> Die noch in seiner Gewalt stand, ihre Antrauung war nach der Tora gültig.</i> <small>DURCH EINEN</small> S<small>CHEIDEBRIEF ENTFERNT WERDEN KANN</small>. S<small>IE SPRACHEN ZU IHM:</small> M<small>IT JENER</small><sup class="footnote-marker">4</sup><i class="footnote"> Der taub gewordenen Vollsinnigen.</i><small> VERHÄLT ES SICH EBENSO</small>.
+W<small>ENN ZWEI TAUBE</small> B<small>RÜDER MIT ZWEI TAUBEN</small> S<small>CHWESTERN, ZWEI VOLLSINNIGEN</small> S<small>CHWESTERN, ODER ZWEI</small> S<small>CHWESTERN, VON DENEN EINE TAUB UND EINE VOLLSINNIG IST, VERHEIRATET SIND, ODER WENN ZWEI TAUBE</small> S<small>CHWESTERN MIT ZWEI VOLLSINNIGEN</small> B<small>RÜDERN, ZWEI TAUBEN</small> B<small>RÜDERN, ODER ZWEI</small> B<small>RÜDERN, VON DENEN EINER TAUB UND EINER VOLLSINNIG IST, VERHEIRATET SIND, SO SIND SIE VON DER</small> Ḥ<small>ÀLIÇA UND DER</small> S<small>CHWAGEREHE ENTBUNDEN</small><sup class="footnote-marker">5</sup><i class="footnote"> Beide Ehen, somit auch die Inzestuosität u. die Pflicht der Schwagerehe, sind gleichwertig.</i>; <small>SIND SIE EINANDER FREMD, SO MÜSSEN</small><sup class="footnote-marker">6</sup><i class="footnote"> Da sie die Ḥ. nicht vollziehen können; cf. supra Fol. 104b.</i><small> SIE SIE NEHMEN, UND WENN SIE WOLLEN, ENTFERNEN SIE SIE</small>.
+W<small>ENN ZWEI</small> B<small>RÜDER, EIN</small> T<small>AUBER UND EIN</small> V<small>OLLSINNIGER, MIT ZWEI VOLLSINNIGEN</small> S<small>CHWESTERN VERHEIRATET SIND, UND DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> T<small>AUBE STIRBT, WAS TUE DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> V<small>OLLSINNIGE</small>? S<small>IE IST ALS</small> S<small>CHWESTER SEINER</small> F<small>RAU FREI</small><sup class="footnote-marker">7</sup><i class="footnote"> Von der Schwagerehe.</i>.  W<small>AS TUE DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> T<small>AUBE, WENN DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> V<small>OLLSINNIGE STIRBT</small>? E<small>R ENTFERNE SEINE</small> F<small>RAU DURCH EINEN</small> S<small>CHEIDEBRIEF</small><sup class="footnote-marker">8</sup><i class="footnote"> Seine Ehe ist nur rabbanit. gültig, dagegen aber die seines Bruders, somit die Gebundenheit mit der Schwägerin, nach der Tora.</i>, <small>UND DIE</small> F<small>RAU SEINES</small> B<small>RUDERS IST FÜR IMMER VERBOTEN</small><sup class="footnote-marker">9</sup><i class="footnote"> Cf. Fol. 110b Anm. 139.</i>.
+W<small>ENN ZWEI VOLLSINNIGE</small> B<small>RÜDER MIT ZWEI</small> S<small>CHWESTERN, EINER</small> T<small>AUBEN UND EINER</small> V<small>OLLSINNIGEN, VERHEIRATET SIND, UND DER MIT DER</small> T<small>AUBEN VERHEIRATETE</small> V<small>OLLSINNIGE STIRBT, WAS TUE DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> V<small>OLLSINNIGE</small>? S<small>IE IST ALS</small> S<small>CHWESTER SEINER</small> F<small>RAU FREI</small>. W<small>AS TUE DER MIT DER</small> T<small>AUBEN VERHEIRATETE</small> V<small>OLLSINNIGE, WENN DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> V<small>OLLSINNIGE STIRBT</small>? E<small>R ENTFERNE SEINE</small> F<small>RAU DURCH EINEN</small> S<small>CHEIDEBRIEF UND DIE</small> F<small>RAU SEINES</small> B<small>RUDERS DURCH</small> Ḥ<small>ALIÇA</small>.
+W<small>ENN ZWEI</small> B<small>RÜDER, EIN</small> T<small>AUBER UND EIN</small> V<small>OLLSINNIGER, MIT ZWEI</small> S<small>CHWESTERN, EINER</small> T<small>AUBEN UND EINER</small> V<small>OLLSINNIGEN, VERHEIRATET SIND, UND DER MIT DER</small> T<small>AUBEN VERHEIRATETE</small> T<small>AUBE STIRBT, WAS TUE DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> V<small>OLLSINNIGE</small>? S<small>IE IST ALS</small> S<small>CHWESTER SEINER</small> F<small>RAU FREI</small>. W<small>AS TUE DER MIT DER</small> T<small>AUBEN VERHEIRATETE</small> T<small>AUBE</small><sup class="footnote-marker">10</sup><i class="footnote"> Er kann die Ḥ. nicht vollziehen, u. ebenso wenig kann seine Scheidung die Heirat seines Bruders lösen.</i><small>, WENN DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> V<small>OLLSINNIGE STIRBT?</small> E<small>R ENTFERNE SEINE</small> F<small>RAU DURCH EINEN</small> S<small>CHEIDEBRIEF, UND DIE</small> F<small>RAU SEINES</small> B<small>RUDERS IST FÜR IMMER VERBOTEN</small>.
+W<small>ENN ZWEI</small> B<small>RÜDER, EIN</small> T<small>AUBER UND EIN</small> V<small>OLLSINNIGER, MIT ZWEI EINANDER FREMDEN</small> V<small>OLLSINNIGEN VERHEIRATET SIND, UND DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> T<small>AUBE STIRBT, WAS TUE DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> V<small>OLLSINNIGE</small>? E<small>R VOLLZIEHE DIE</small> Ḥ<small>ALIÇA ODER DIE</small> S<small>CHWAGEREHE</small>. W<small>AS TUE DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> T<small>AUBE, WENN DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> V<small>OLLSINNIGE STIRBT?</small> E<small>R MUSS SIE NEHMEN UND KANN SIE NIMMER ENTFERNEN</small>.
+W<small>ENN ZWEI VOLLSINNIGE</small> B<small>RÜDER MIT ZWEI EINANDER</small> F<small>REMDEN, EINER</small> V<small>OLLSINNIGEN UND EINER</small> T<small>AUBEN, VERHEIRATET SIND, UND DER MIT DER</small> T<small>AUBEN VERHEIRATETE</small> V<small>OLLSINNIGE STIRBT, WAS TUE DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> V<small>OLLSINNIGE?</small> E<small>R MUSS SIE NEHMEN, UND WENN ER WILL, ENTFERNE ER SIE</small>. W<small>AS TUE DER MIT DER</small> T<small>AUBEN VERHEIRATETE</small> V<small>OLLSINNIGE, WENN DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> V<small>OLLSINNIGE STIRBT</small>? E<small>R VOLLZIEHE AN IHR DIE</small> Ḥ<small>ALIÇA ODER DIE</small> S<small>CHWAGEREHE</small>.
+W<small>ENN ZWEI</small> B<small>RÜDER, EIN</small> T<small>AUBER UND EIN</small> V<small>OLLSINNIGER, MIT ZWEI EINANDER</small> F<small>REMDEN, EINER</small> T<small>AUBEN UND EINER</small> V<small>OLLSINNIGEN, VERHEIRATET SIND, UND DER MIT DER</small> T<small>AUBEN VERHEIRATETE</small> T<small>AUBE STIRBT, WAS TUE DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> V<small>OLLSINNIGE</small>? E<small>R MUSS SIE NEHMEN, UND WENN ER WILL, ENTFERNE ER SIE</small>. W<small>AS TUE DER MIT DER</small> T<small>AUBEN VERHEIRATETE</small> T<small>AUBE, WENN DER MIT DER</small> V<small>OLLSINNIGEN VERHEIRATETE</small> V<small>OLLSINNIGE STIRBT</small>? E<small>R MUSS SIE NEHMEN UND KANN SIE NIMMER ENTFERNEN</small>.
+
+Chapter 15
+
+<b>W</b>ENN <small>EINE</small> F<small>RAU MIT IHREM</small> M<small>ANNE NACH DEM</small> Ü<small>BERSEELANDE VERREIST IST, UND SOWOHL ZWISCHEN IHM UND IHR ALS AUCH IN DER</small> W<small>ELT</small> F<small>RIEDEN HERRSCHTE, UND SIE ZURÜCKKOMMT UND SAGT, IHR</small> M<small>ANN SEI GESTORBEN, SO DARF SIE SICH VERHEIRATEN; IHR</small> M<small>ANN SEI GESTORBEN, SO DARF AN IHR DIE</small> S<small>CHWAGEREHE VOLLZOGEN WERDEN</small>. W<small>ENN</small> F<small>RIEDEN ZWISCHEN IHM UND IHR, ABER</small> K<small>RIEG IN DER</small> W<small>ELT, ODER</small> Z<small>ANK ZWISCHEN IHM UND IHR, ABER</small> F<small>RIEDEN IN DER</small> W<small>ELT HERRSCHTE, UND SIE ZURÜCKKOMMT UND SAGT, IHR</small> M<small>ANN SEI GESTORBEN, SO IST SIE NICHT GLAUBHAFT</small>. R. J<small>EHUDA SAGT, SIE SEI ÜBERHAUPT NUR DANN GLAUBHAFT, WENN SIE WEINEND UND MIT ZERRISSENEN</small> K<small>LEIDERN ZURÜCKKOMMT</small>. M<small>AN ERWIDERTE IHM</small>! O<small>B SO ODER SO DARF SIE SICH VERHEIRATEN</small>.
+<b>D</b><small>IE</small> S<small>CHULE</small> H<small>ILLELS SAGTE:</small> W<small>IR HÖRTEN DIES</small><sup class="footnote-marker">1</sup><i class="footnote"> Daß die Frau glaubhaft ist, wenn sie den Tod ihres Mannes bekundet.</i><small>NUR VON DEM</small> F<small>ALLE, WENN SIE VON DER</small> G<small>ETREIDEERNTE KOMMT, UND ZWAR GILT DIES NUR IM SELBEN</small> L<small>ANDE</small><sup class="footnote-marker">2</sup><i class="footnote"> Sodaß ihre Bekundung nachgeprüft werden kann.</i><small>, WIE BEI JENEM</small> E<small>REIGNISSE</small><sup class="footnote-marker">3</sup><i class="footnote"> Von dem weiter berichtet wird.</i>. D<small>IE</small> S<small>CHULE ŠAMMAJS ERWIDERTE:</small> E<small>INERLEI, OB SIE VON DER</small> G<small>ETREIDEERNTE, VON DER</small> O<small>LIVENLESE ODER VON DER</small> W<small>EINLESE KOMMT, AUCH WENN VON EINEM</small> L<small>ANDE NACH DEM ANDEREN; DIE</small> W<small>EISEN SPRECHEN NUR DESHALB VON DER</small> G<small>ETREIDEERNTE, WEIL JENER</small> F<small>ALL SICH DANN EREIGNETE</small><sup class="footnote-marker">4</sup><i class="footnote"> So nach den Kommentaren; sonst in der Bedeutung: dies ist das Gewöhnliche.</i>. D<small>IE</small> S<small>CHULE</small> H<small>ILLELS TRAT ZURÜCK UND BEKANNTE SICH ZUR</small> A<small>NSICHT DER</small> S<small>CHULE</small> Š<small>AMMAJS</small>.
+<b>D</b><small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SAGTE, SIE</small><sup class="footnote-marker">5</sup><i class="footnote"> Die den Tod ihres Ehemannes bekundete.</i><small>DÜRFE SICH VERHEIRATEN UND ERHALTE IHRE</small> M<small>ORGENGABE; DIE</small> S<small>CHULE</small> H<small>ILLELS SAGTE, SIE DÜRFE SICH VERHEIRATEN UND ERHALTE NICHT IHRE</small> M<small>ORGENGABE</small>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS SPRACH ZU JENER:</small> W<small>ENN IHR DIE SCHWERE</small> U<small>NZUCHT FREIGEGEBEN</small><sup class="footnote-marker">6</sup><i class="footnote"> Ihr zu heiraten erlaubt, obgleich, wenn ihr Mann leben, dies Unzucht sein würde.</i><small>HABT, WIE SOLLTEN WIR DEN LEICHTEREN</small> G<small>ELDBETRAG NICHT FREIGEBEN</small>!? D<small>IE</small> S<small>CHULE</small> H<small>ILLELS ERWIDERTE :</small> W<small>IR FINDEN, DASS AUF IHRE</small> A<small>USSAGE HIN DIE</small> B<small>RÜDER DIE</small> E<small>RBSCHAFT NICHT ANTRETEN</small><sup class="footnote-marker">7</sup><i class="footnote"> Dies kann nur auf die Aussage zweier Zeugen hin erfolgen; nur hinsichtl. ihrer Wiederverheiratung hat man es ihr erleichtert, damit sie nicht verwitwet bleibe.</i>. D<small>IE</small> S<small>CHULE</small> Š<small>AMMAJS ENTGEGNETE:</small> D<small>IES</small><sup class="footnote-marker">8</sup><i class="footnote"> Daß sie auch in diesem Falle ihre Morgengabe erhält.</i><small>GEHT AUCH AUS DER</small> U<small>RKUNDE IHRER</small> M<small>ORGENGABE HERVOR, DENN</small> <small>IN DIESER</small> <small>SCHRIEB ER IHR: WENN DU DICH MIT EINEM ANDEREN VERHEIRATEST</small><sup class="footnote-marker">9</sup><i class="footnote"> Es sind hierbei keinerlei Beschränkungen genannt.</i>, <small>SO ERHÄLTST DU, WAS DIR VERSCHRIEBEN IST</small>. D<small>IE</small> S<small>CHULE</small> H<small>ILLELS TRAT ZURÜCK UND BEKANNTE SICH ZUR</small> A<small>NSICHT DER</small> S<small>CHULE</small> Š<small>AMMAJS</small>.
+<b>A</b><small>LLE SIND GLAUBHAFT, FÜR SIE</small> Z<small>EUGNIS ABZULEGEN</small><sup class="footnote-marker">10</sup><i class="footnote"> Über den Tod ihres Mannes.</i>,<small> AUSGENOMMEN IHRE</small> S<small>CHWIEGERMUTTER, DIE</small> T<small>OCHTER IHRER</small> S<small>CHWIEGERMUTTER, IHRE</small> N<small>EBENBUHLERIN, IHRE</small> S<small>CHWÄGERIN</small><sup class="footnote-marker">11</sup><i class="footnote"> Die durch das Gesetz der Schwagerehe ihre Nebenbuhlerin werden kann.</i><small>UND DIE</small> T<small>OCHTER IHRES</small> M<small>ANNES</small><sup class="footnote-marker">12</sup><i class="footnote"> Die Genannten sind ihr ánimos gesinnt.</i>.  W<small>ELCHEN</small> U<small>NTERSCHIED GIBT ES ZWISCHEN</small> S<small>CHEIDUNG</small><sup class="footnote-marker">13</sup><i class="footnote"> Auch die Genannten sind glaubhaft, wenn sie ihr einen Scheidebrief überbringen.</i><small>UND</small> T<small>OD?</small> D<small>IE</small> U<small>RKUNDE BEWEIST ES</small><sup class="footnote-marker">14</sup><i class="footnote"> Diese allein u. nicht die Überbringerin ist entscheidend.</i>.  <b>W</b><small>ENN EIN</small> Z<small>EUGE BEKUNDET HATTE, ER SEI GESTORBEN, WORAUF SIE SICH VERHEIRATETE, UND DARAUF EIN ANDERER KOMMT UND SAGT, ER SEI NICHT GESTORBEN, SO IST SIE NICHT ZU ENTFERNEN</small>. W<small>ENN EIN</small> Z<small>EUGE SAGT, ER SEI GESTORBEN, UND ZWEI</small> Z<small>EUGEN</small> <small>SAGEN, ER SEI NICHT GESTORBEN, SO IST SIE, SELBST WENN SIE SICH BEREITS VERHEIRATET HAT, ZU ENTFERNEN</small>. W<small>ENN ZWEI SAGEN, ER SEI GESTORBEN, UND EINER SAGT, ER SEI NICHT GESTORBEN, SO DARF SIE, SELBST WENN SIE SICH NOCH NICHT VERHEIRATET HAT, SICH VERHEIRATEN</small>.
+<b>W</b><small>ENN EINE</small><sup class="footnote-marker">15</sup><i class="footnote"> Der beiden aus dem Überseelande heimkehrenden Frauen eines Mannes.</i><small>SAGT, ER SEI GESTORBEN, UND EINE SAGT, ER SEI NICHT GESTORBEN, SO DARF DIE, DIE ER SEI GESTORBEN SAGT, SICH VERHEIRATEN UND SIE ERHÄLT IHRE</small> M<small>ORGENGABE, UND DIE, DIE ER SEI NICHT GESTORBEN SAGT, DARF SICH NICHT VERHEIRATEN UND SIE ERHÄLT NICHT IHRE</small> M<small>ORGENGABE</small>.  W<small>ENN EINE SAGT, ER SEI GESTORBEN, UND EINE SAGT, ER SEI ERSCHLAGEN WORDEN, SO DÜRFEN SIE, WIE</small> R. M<small>EÍR SAGT, DA SIE EINANDER WIDERSPRECHEN, SICH NICHT VERHEIRATEN;</small> R. J<small>EHUDA UND</small> R. Š<small>IMO͑N SAGEN, DA BEIDE ÜBEREINSTIMMEN, DASS ER NICHT LEBE, SO DÜRFEN SIE SICH VERHEIRATEN</small>. W<small>ENN EIN</small> Z<small>EUGE SAGT, ER SEI GESTORBEN, UND</small> <small>EIN</small> Z<small>EUGE</small><sup class="footnote-marker">16</sup><i class="footnote"> Bevor das Gericht durch die Aussage des ersten ihr die Wiederverheiratung erlaubt hat.</i><small>SAGT, ER SEI NICHT GESTORBEN,</small> ODER EINE F<small>RAU SAGT, ER SEI GESTORBEN, UND EINE</small> F<small>RAU</small><sup class="footnote-marker">17</sup><i class="footnote"> Bevor das Gericht durch die Aussage des ersten ihr die Wiederverheiratung erlaubt hat.</i><small>SAGT, ER SEI NICHT GESTORBEN, SO DARF SIE SICH NICHT VERHEIRATEN</small>.
+<b>W</b><small>ENN EINE</small> F<small>RAU, DIE MIT IHREM</small> E<small>HEMANNE NACH DEM</small> Ü<small>BERSEELANDE VERREIST WAR, ZURÜCKKOMMT UND SAGT, IHR</small> M<small>ANN SEI GESTORBEN, SO DARF SIE SICH VERHEIRATEN UND ERHÄLT IHRE</small> M<small>ORGENGABE, WÄHREND IHRE</small> N<small>EBENBUHLERIN VERBOTEN<sup class="footnote-marker">18</sup><i class="footnote"> Zur Ehelichung, da eine Frau kein Zeugnis für ihre Nebenbuhlerin ablegen kann.</i>IST</small>. I<small>ST DIESE EINE MIT EINEM</small> P<small>RIESTER VERHEIRATETE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN, SO DARF SIE</small><sup class="footnote-marker">19</sup><i class="footnote"> Für sie gilt der Mann als lebend.</i>H<small>EBE ESSEN – SO</small> R. T<small>RYPHON</small>. R. A͑<small>QIBA SAGT, NICHT DIESER</small> W<small>EG BEWAHRE SIE VOR</small> S<small>ÜNDE, VIELMEHR SEI IHR DIE</small> V<small>ERHEIRATUNG, ABER AUCH DAS</small> E<small>SSEN VON</small> H<small>EBE VERBOTEN</small>. S<small>AGT SIE, IHR</small> M<small>ANN SEI GESTORBEN UND NACHHER SEI IHR</small> S<small>CHWIEGERVATER GESTORBEN, SO DARF SIE SICH VERHEIRATEN UND ERHÄLT IHRE</small> M<small>ORGENGABE, WÄHREND IHRE</small> S<small>CHWIEGERMUTTER VERBOTEN IST</small>. I<small>ST DIESE EINE MIT EINEM</small> P<small>RIESTER VERHEIRATETE</small> T<small>OCHTER EINES</small> J<small>ISRAÉLITEN, SO DARF SIE</small> H<small>EBE ESSEN – SO</small> R. T<small>RYPHON</small>. R. A͑<small>QIBA SAGT, NICHT DIESER</small> W<small>EG BEWAHRE SIE VOR</small> S<small>ÜNDE, VIELMEHR IST IHR DIE</small> V<small>ERHEIRATUNG, ABER AUCH DAS</small> E<small>SSEN VON</small> H<small>EBE VERBOTEN</small>.
+<b>W</b><small>ENN JEMAND SICH EINE</small> F<small>RAU VON FÜNF ANGETRAUT, UND NICHT WEISS</small>, <small>WELCHE ER SICH ANGETRAUT HAT, UND JEDE SAGT: MICH HAT ER SICH ANGETRAUT, SO GEBE ER JEDER EINEN</small> S<small>CHEIDEBRIEF, LEGE DIE</small> M<small>ORGENGABE IN IHRE</small> M<small>ITTE UND ENTFERNE SICH</small> – <small>SO</small> R. T<small>RYPHON</small>. R. A͑<small>QIBA SAGT, NICHT DIESER</small> W<small>EG BEWAHRE IHN VOR</small> S<small>ÜNDE, VIELMEHR GEBE ER JEDER EINEN</small> S<small>CHEIDEBRIEF UND DIE</small> M<small>ORGENGABE</small>. W<small>ENN JEMAND EINEN VON FÜNF BERAUBT, UND NICHT WEISS, WEN ER BERAUBT HAT, UND JEDER SAGT: MICH HAT ER BERAUBT, SO LEGE ER DAS</small> G<small>ERAUBTE IN IHRE</small> M<small>ITTE UND ENTFERNE SICH</small> – <small>SO</small> R. T<small>RYPHON</small>. R. A͑<small>QIBA SAGT, NICHT DIESER</small> W<small>EG BE- FREIE IHN VON DER</small> S<small>ÜNDE, VIELMEHR ERSETZE ER DAS</small> G<small>ERAUBTE JEDEM</small>.
+<b>W</b><small>ENN EINE</small> F<small>RAU, DIE MIT IHREM</small> M<small>ANNE UND IHREM</small> S<small>OHNE NACH DEM</small> Ü<small>BERSEELANDE VERREIST WAR, ZURÜCKKOMMT UND SAGT, IHR</small> M<small>ANN SEI GESTORBEN UND NACHHER SEI IHR</small> S<small>OHN GESTORBEN, SO IST SIE</small><sup class="footnote-marker">20</sup><i class="footnote"> Da sie auch bei ihrer Abreise von der Schwagerehe entbunden war.</i><small>GLAUBHAFT; WENN ABER: IHR</small> S<small>OHN SEI GESTORBEN UND NACHHER SEI IHR</small> M<small>ANN GESTORBEN, SO IST SIE NICHT</small><sup class="footnote-marker">21</sup><i class="footnote"> Ihr ist viell, die Vollziehung der Schwagerehe erwünscht.</i><small>GLAUBHAFT, JEDOCH BERÜCKSICHTIGE MAN IHRE</small> W<small>ORTE, UND VOLLZIEHE AN IHR DIE</small> Ḥ<small>ALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE</small>.
+S<small>AGT SIE</small>,<small> SIE HÄTTE IM</small> Ü<small>BERSEELANDE EINEN</small> S<small>OHN BEKOMMEN, UND IHR</small> S<small>OHN SEI GESTORBEN UND NACHHER SEI IHR</small> M<small>ANN GESTORBEN, SO IST SIE GLAUBHAFT; WENN ABER: IHR</small> M<small>ANN SEI GESTORBEN UND NACHHER SEI IHR</small> S<small>OHN GESTORBEN, SO IST SIE NICHT GLAUBHAFT, JEDOCH BERÜCKSICHTIGE MAN IHRE</small> W<small>ORTE, UND VOLLZIEHE AN IHR DIE ḤALIÇA UND NICHT DIE</small> S<small>CHWAGEREHE</small>.
+S<small>AGT SIE, SIE HÄTTE IM</small> Ü<small>BERSEELANDE EINEN</small> S<small>CHWAGER BEKOMMEN, UND UHR</small> M<small>ANN SEI GESTORBEN UND NACHHER SEI IHR</small> S<small>CHWAGER GESTORBEN, ODER IHR</small> S<small>CHWAGER UND NACHHER IHR</small> M<small>ANN, SO IST SIE GLAUBHAFT</small>. W<small>ENN SIE MIT IHREM</small> M<small>ANNE UND IHREM</small> S<small>CHWAGER NACH DEM</small> Ü<small>BERSEELANDE VERREIST WAR UND SAGT, IHR</small> M<small>ANN SEI GESTORBEN UND NACHHER IHR</small> S<small>CHWAGER, ODER IHR</small> S<small>CHWAGER UND NACHHER IHR</small> M<small>ANN, SO IST SIE NICHT GLAUBHAFT, DENN EINE</small> F<small>RAU IST NICHT GLAUBHAFT, WENN SIE SAGT, IHR</small> S<small>CHWAGER SEI GESTORBEN, UM SICH ZU VERHEIRATEN, ODER IHRE</small> S<small>CHWESTER SEI GESTORBEN, UM IN IHR</small> H<small>AUS</small><sup class="footnote-marker">22</sup><i class="footnote"> Um sich mit deren Mann zu verheiraten, dem sie hei Lebzeiten ihrer Schwester verboten war.</i><small>EINZUZIEHEN</small>. D<small>ESGLEICHEN IST EIN</small> M<small>ANN NICHT GLAUBHAFT, WENN ER SAGT, SEIN</small> B<small>RUDER SEI GESTORBEN, UM AN DESSEN</small> F<small>RAU DIE</small> S<small>CHWAGEREHE ZU VOLLZIEHEN, ODER SEINE</small> F<small>RAU SEI GESTORBEN, UM IHRE</small> S<small>CHWESTER ZU HEIRATEN</small>.
+
+Chapter 16
+
+<b>W</b>ENN <small>MAN EINER</small> F<small>RAU, DEREN</small> M<small>ANN UND</small> N<small>EBENBUHLERIN NACH DEM ÜBERSEELANDE VERREIST SIND, BERICHTET, IHR MANN SEI GESTORBEN, SO DARF SIE SICH NICHT EHER VERHEIRATEN ODER DIE</small> S<small>CHWAGEREHE EINGEHEN, ALS BIS SIE ERFAHREN HAT, OB NICHT DIESE IHRE</small> N<small>EBENBUHLERIN SCHWANGER IST</small><sup class="footnote-marker">1</sup><i class="footnote"> Nur wenn diese nicht schwanger ist, darf an ihr die Schwagerehe vollzogen werden.</i>. H<small>ATTE SIE EINE</small> S<small>CHWIEGERMUTTER</small><sup class="footnote-marker">2</sup><i class="footnote"> Die zusammen mit ihrem Manne verreiste, u. außer ihrem Manne keine Söhne hatte.</i>, <small>SO BRAUCHT SIE NICHTS</small><sup class="footnote-marker">3</sup><i class="footnote"> Ihre Schwiegermutter könnte einen Sohn bekommen haben, durch den sie nunmehr zur Schwagerehe verpflichtet ist.</i><small> ZU BERÜCKSICHTIGEN; VERREISTE DIESE SCHWANGER, SO BERÜCKSICHTIGE SIE ES</small><sup class="footnote-marker">4</sup><i class="footnote"> Ihre Schwiegermutter könnte einen Sohn bekommen haben, durch den sie nunmehr zur Schwagerehe verpflichtet ist.</i>; R. J<small>EHOŠUA͑ SAGT, SIE BRAUCHE ES NICHT ZU BERÜCK SICHTIGEN</small><sup class="footnote-marker">5</sup><i class="footnote"> Es ist mit der Möglichkeit einer Fehlgeburt zu rechnen, auch kann sie ein Mädchen geboren haben.</i>.
+<b>W</b><small>ENN VON ZWEI</small> S<small>CHWÄGERINNEN DIE EINE SAGT, IHR</small> M<small>ANN SEI GESTORBEN, UND DIE ANDERE SAGT, IHR</small> M<small>ANN SEI GESTORBEN, SO IST DIE EINE VERBOTEN</small><sup class="footnote-marker">6</sup><i class="footnote"> Für Fremde.</i><small>WEGEN DES</small> M<small>ANNES DER ANDEREN</small><sup class="footnote-marker">7</sup><i class="footnote"> Der an ihr die Schwagerehe zu vollziehen hat, da ihre Schwägerin für sie nicht glaubhaft ist.</i><small>, UND DIE ANDERE VERBOTEN WEGEN DES</small> M<small>ANNES JENER</small>. H<small>AT EINE</small> Z<small>EUGEN</small><sup class="footnote-marker">8</sup><i class="footnote"> Daß ihr Mann gestorben sei.</i><small>UND EINE KEINE</small> Z<small>EUGEN, SO IST, DIE</small> Z<small>EUGEN HAT, VERBOTEN</small><sup class="footnote-marker">9</sup><i class="footnote"> Da keine Zeugen für den Tod ihres Schwagers vorhanden sind; ihre Zeugen nützen nur ihrer Schwägerin, für sich ist sie selber glaubhaft.</i><small>, UND DIE KEINE</small> Z<small>EUGEN HAT, ERLAUBT</small>. H<small>AT EINE</small> K<small>INDER UND EINE KEINE</small> K<small>INDER, SO IST, DIE</small> K<small>INDER HAT, ERLAUBT, UND DIE KEINE</small> K<small>INDER HAT, VERBOTEN</small>. W<small>ENN AN IHNEN DIE</small> S<small>CHWAGEREHE VOLLZOGEN WORDEN IST UND DIE</small> S<small>CHWÄGER GESTORBEN SIND, SO DÜRFEN SIE SICH NICHT VERHEIRATEN</small><sup class="footnote-marker">10</sup><i class="footnote"> Weil ihre ersten Männer viell, noch leben; für die Vollziehung der Schwagerehe genügte ihre erste Aussage, dagegen aber ist hinsichtl. der Verheiratung mit einem Fremden die eine auf die Aussage der anderen angewiesen, daß ihr Schwager gestorben sei.</i><small></small>. R. E<small>LIE͑ZER SAGT, DA SIE DEN</small> S<small>CHWÄGERN ERLAUBT</small><sup class="footnote-marker">11</sup><i class="footnote"> In der Annahme, ihre Männer seien gestorben.</i><small>WURDEN, SIND SIE JEDERMANN ERLAUBT</small>.
+<b>M</b><small>AN KANN BEKUNDEN</small><sup class="footnote-marker">12</sup><i class="footnote"> Dh. eine Leiche rekognoszieren, um seiner Frau die Wieder Verheiratung zu ermöglichen.</i><small>NUR AUF</small> G<small>RUND DES</small> G<small>ESICHTES MIT DER</small> N<small>ASE, SELBST WENN</small> K<small>ENNZEICHEN AN SEINEM</small> K<small>ÖRPER ODER SEINEN</small> K<small>LEIDERN VORHANDEN SIND</small>. M<small>AN KANN BEKUNDEN</small><sup class="footnote-marker">13</sup><i class="footnote"> Über den Tod eines Menschen zum genannten Zwecke.</i>, <small>NUR WENN IHM DIE</small> S<small>EELE AUSGESGHIEDEN IST, SELBST WENN MAN IHN ZERSCHNITTEN, GEKREUZIGT ODER VON EINEM WILDEN</small> T<small>LERE GEFRESSEN GESEHEN</small><sup class="footnote-marker">14</sup><i class="footnote"> Dies ist noch kein Beweis, daß er tot ist.</i><small>HAT</small>. M<small>AN KANN BEKUNDEN NUR INNERHALB DREIER</small><sup class="footnote-marker">15</sup><i class="footnote"> Seit dem Tode; später bekommt die Leiche ein anderes Aussehen u. eine sichere Rekognoszierung ist nicht möglich.</i>T<small>AGE</small>. R. J<small>EHUDA B</small>. B<small>ABA SAGT, NICHT ALLE</small> M<small>ENSCHEN, NICHT ALLE</small> O<small>RTE UND NICHT ALLE</small> Z<small>EITEN GLEICHEN EINANDER</small><sup class="footnote-marker">16</sup><i class="footnote"> Die Haltbarkeit der Leiche ist von der Konstitution, dem Klima u. der Temperatur abhängig.</i>.
+<b>W</b><small>ENN JEMAND IN EIN</small> G<small>EWÄSSER GEFALLEN IST, EINERLEI OB ES UMGRENZT ODER NICHT UMGRENZT IST, SO IST SEINE</small> F<small>RAU VERBOTEN</small><sup class="footnote-marker">17</sup><i class="footnote"> Es ist mit der Möglichkeit zu rechnen, daß er lebend herausgekommen ist.</i>.  R. M<small>EÍR SAGTE</small> : E<small>INST FIEL JEMAND IN EINEN GROSSEN</small> B<small>RUNNEN, UND NACH DREI</small> T<small>AGEN KAM ER HERAUF</small>. R. J<small>OSE SAGTE:</small> E<small>INST STIEG EIN</small> B<small>LINDER IN EINE</small> H<small>ÖHLE HINAB, UM ZU BADEN, UND NACH IHM STIEG SEIN</small> F<small>ÜHRER HINAB, UND NACHDEM MAN SO LANGE GEWARTET HATTE, BIS IHNEN DAS</small> L<small>EBEN AUSGING</small><sup class="footnote-marker">18</sup><i class="footnote"> Dh. daß die Möglichkeit ausgeschlossen schien, daß sie noch leben.</i>, <small>ERLAUBTE MAN IHREN</small> F<small>RAUEN ZU HEIRATEN</small>. F<small>ERNER EREIGNETE ES SICH IN A͑SJA, DASS MAN JEMAND INS</small> M<small>EER HINABLIESS UND DARAUF NUR SEIN</small> B<small>EIN HERAUFZOG, UND DIE</small> W<small>EISEN ENTSCHIEDEN: WENN VOM</small> K<small>NIE AUFWÄRTS, SO DARF SIE SICH VERHEIRATEN, WENN VOM</small> K<small>NIE ABWÄRTS, SO DARF SIE SICH NICHT VERHEIRATEN</small>.
+<b>A</b><small>UGH WENN MAN NUR</small> F<small>RAUEN SAGEN HÖRT</small>, N. <small>SEI GESTORBEN, SO GENÜGT</small><sup class="footnote-marker">19</sup><i class="footnote"> Seiner Frau die Wieder Verheiratung zu erlauben.</i><small>DIES</small>. R. J<small>EHUDA SAGT, AUCH WENN MAN NUR</small> K<small>INDER SAGEN HÖRT, SIE GEHEN</small> N. <small>BETRAUERN UND BEGRABEN, GENÜGE DIES</small>. E<small>INERLEI, OB SIE DIES</small><sup class="footnote-marker">20</sup><i class="footnote"> Mit ihrem Berichte Zeugnis für die Frau abzulegen.</i><small>BEABSICHTIGT HABEN ODER NICHT</small>. R. J<small>EHUDA B</small>. B<small>ABA SAGT, EIN</small> J<small>ISRAÉLIT</small>, <small>AUCH</small> <small>WENN ER ES BEABSICHTIGT HAT; DAS</small> Z<small>EUGNIS EINES</small> N<small>ICHTJUDEN ABER SEI, WENN ER ES BEABSICHTIGT HAT, UNGÜLTIG</small>.
+<b>M</b><small>AN KANN BEKUNDEN</small><sup class="footnote-marker">21</sup><i class="footnote"> Über den Tod eines Menschen, um seiner Frau die Heirat zu erlauben.</i>, <small>AUCH WENN MAN IHN NUR BEIM</small> L<small>ICHTSCHEIN ODER</small> M<small>ONDSCHEIN</small> <small>GESEHEN HAT</small><small>, UND MAN ERLAUBE ZU HEIRATEN AUF</small> G<small>RUND EINES</small> W<small>IDERHALLS</small><sup class="footnote-marker">22</sup><i class="footnote"> Wenn man die Person selbst nicht gesehen hat, wie zBs. im folgenden Falle.</i>. E<small>INST HÖRTE MAN JEMAND, DER</small> <small>ANSCHEINEND</small><small> AUF DEM</small> G<small>IPFEL EINES</small> B<small>ERGES STAND, RUFEN:</small> N., S<small>OHN DES</small> N., <small>AUS DEM</small> O<small>RTE</small> N. <small>IST GESTORBEN</small>. A<small>LS MAN DA HINGING, FAND MAN NIEMAND</small>. H<small>IERAUF ERLAUBTE MAN SEINER</small> F<small>RAU ZU HEIRATEN</small>. F<small>ERNER EREIGNETE ES SICH EINST IN</small> Ç<small>ALMON, DASS JEMAND RIEF:</small> I<small>CH BIN</small> N., S<small>OHN DES</small> N., <small>EINE</small> S<small>CHLANGE BISS MICH UND ICH STERBE</small>. A<small>LS MAN DA HINGING, ERKANNTE MAN IHN NICHT</small>. H<small>IERAUF ERLAUBTE MAN SEINER</small> F<small>RAU ZU HEIRATEN</small>.
+<b>R.</b>A͑<small>QIBA ERZÄHLTE:</small> A<small>LS ICH NACH NEHARDEA͑ ZUR</small> I<small>NTERKALATION DES</small> S<small>CHALTJAHRES KAM, TRAF ICH</small> N<small>EḤEMJA AUS</small> B<small>EDALI</small><sup class="footnote-marker">23</sup><i class="footnote"> Cf. Fol. 115a Anm. 15.</i>,<small> UND DIESER SAGTE MIR, ER HABE GEHÖRT, MIT</small> A<small>USNAHME VON</small> J<small>EHUDA B</small>. B<small>ABA ERLAUBE NIEMAND IM</small> J<small>ISRAÉLLANDE EINER</small> F<small>RAU AUF DIE</small> A<small>USSAGE EINES EINZELNEN</small> Z<small>EUGEN HIN ZU HEIRATEN</small>. I<small>CH SPRACH ZU IHM:</small> S<small>O IST ES</small>. H<small>IERAUF SPRACH ER ZU MIR:</small> S<small>AGE IHNEN IN MEINEM</small> N<small>AMEN:</small> I<small>HR WISSET, DASS IN DIESEM</small> L<small>ANDE</small> K<small>RIEGSBANDEN STREIFEN; VON</small> R. G<small>AMLIÉL DEM</small> Ä<small>LTEREN IST ES MIR ÜBERLIEFERT, DASS MAN AUF DIE</small> A<small>USSAGE EINES EINZELNEN</small> Z<small>EUGEN HIN EINER</small> F<small>RAU ZU HEIRATEN ERLAUBE</small>. A<small>LS ICH DIES</small> R. G<small>AMLIÉL UNTERBREITETE, FREUTE ER SICH ÜBER MEINE</small> W<small>ORTE UND SPRACH:</small> W<small>IR HABEN IN</small><sup class="footnote-marker">24</sup><i class="footnote"> Das <span dir="rtl">ל</span> hat hier akkusative Bedeutung wie zuweilen im T. (vgl. <span dir="rtl">לרבו הגביהו הוא</span> ebenso <span dir="rtl">לו הגביהו רבו</span> Qid. Fol. 22b).</i>R. J<small>EHUDA B</small>. B<small>ABA EINEN</small> G<small>ENOSSEN</small><sup class="footnote-marker">25</sup><i class="footnote"> Der derselben Ansicht ist.</i><small>GEFUNDEN</small>. D<small>URCH DIESE</small> U<small>NTERHALTUNG ERINNERTE SICH</small> R. G<small>AMLIÉL, DASS</small> L<small>EUTE IN</small> T<small>EL</small> A͑<small>RZA</small><sup class="footnote-marker">26</sup><i class="footnote"> Wohl identisch mit dem bibl. <span dir="rtl">תל חרשא</span> (Ezr. 2,59, Neh. 7,61).</i><small>GETÖTET WURDEN, UND</small> R. G<small>AMLIÉL</small> <small>DER</small> Ä<small>LTERE</small><small> AUF DIE</small> A<small>USSAGE EINES EINZELNEN</small> Z<small>EUGEN HIN IHREN</small> F<small>RAUEN ZU HEIRATEN ERLAUBTE</small>. E<small>S WURDE DANN EINGEFÜHRT, DIE</small> H<small>EIRAT ZU ERLAUBEN AUF</small> G<small>RUND DER</small> A<small>USSAGE</small><small> EINES</small> Z<small>EUGEN AUS DEM</small> M<small>UNDE</small><sup class="footnote-marker">27</sup><i class="footnote"> Der es ebenfalls von einem einzelnen Zeugen gehört hat.</i><small>EINES</small> Z<small>EUGEN, AUS DEM</small> M<small>UNDE EINES</small> S<small>KLAVEN, AUS DEM</small> M<small>UNDE EINER</small> F<small>RAU ODER DEM</small> M<small>UNDE EINER</small> S<small>KLAVIN</small>. R. E<small>LIE͑ZER UND</small> R. J<small>EHOŠUA͑ SAGEN, MAN ERLAUBE EINER</small> F<small>RAU NICHT, AUF DIE</small> A<small>USSAGE EINES EINZELNEN</small> Z<small>EUGEN HIN ZU HEIRATEN</small>. R. A͑<small>QIBA SAGT, WEDER AUF</small> G<small>RUND DER</small> A<small>USSAGE EINER</small> F<small>RAU NOCH EINES</small> S<small>KLAVEN NOCH EINER</small> S<small>KLAVIN NOCH EINES</small> V<small>ERWANDTEN</small>.  <b>S</b><small>IE SPRACHEN ZU IHM:</small> E<small>INST GINGEN</small> L<small>EVITEN NACH DER</small> P<small>ALMENSTADT</small> Ç<small>OA͑R, UND ALS EINER VON IHNEN ERKRANKTE, BRACHTEN SIE IHN IN EIN</small> G<small>ASTHAUS</small>. A<small>UF IHRER</small> R<small>ÜCKKEHR FRAGTEN SIE DIE</small> G<small>ASTWIRTIN, WO IHR</small> G<small>EFÄHRTE SEI, UND DIESE ERWIDERTE, ER SEI GESTORBEN UND SIE HABE IHN BEGRABEN</small>. H<small>IERAUF ERLAUBTE MAN SEINER</small> F<small>RAU ZU HEIRATEN</small>. S<small>OLLTE EINE</small> P<small>RIESTERIN</small><sup class="footnote-marker">28</sup><i class="footnote"> Dh. jede jisraélitische Frau, die durch die Verheiratung mit einem Priester in den Priesterstand kommen kann.</i><small>NICHT EBENSO</small> <small>GLAUBHAFT</small><small> SEIN WIE JENE</small> G<small>ASTWIRTIN!?</small> E<small>R ERWIDERTE IHNEN:</small> I<small>N EINEM</small> F<small>ALLE, WIE BEI DER</small> G<small>ASTWIRTIN, IST SIE AUCH GLAUBHAFT</small>. D<small>IE</small> G<small>ASTWIRTIN ÜBERREICHTE IHNEN SEINEN</small> S<small>TAB, SEINEN</small> R<small>EISESACK UND DIE</small> T<small>ORAROLLE, DIE ER BEI SICH GEFÜHRT HATTE</small><sup class="footnote-marker">29</sup><i class="footnote"> Nur dies u. nicht die Aussage der Gastwirtin war für sie maßgebend.</i>.
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+Mishnah Yevamot
+משנה יבמות
+The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein
+http://www.sefaria.org/shraga-silverstein
+
+Mishnah Yevamot
+
+
+
+Chapter 1
+
+	Fifteen women exempt their tzaroth ["rival wives"] from chalitzah [release from yibum (levirate marriage)] and from yibum all the way down the line (i.e., tzarah of tzarah of tzarah, etc.). [If one of them were married to his brother, who (with her) had two wives, and he died without children, they are both exempt, it being written (Leviticus 18:8): "And a woman together with her sister you shall not take to be rivals (litzror) to reveal her nakedness upon her." What is the intent of "upon her"? To teach that even his yevamah, of whom it is written (Deuteronomy 25:5): "Her yavam shall come upon her" — if she is "a woman together with her sister," you shall not take her. And the same applies to all of the other arayoth where kareth obtains. And this tells me only of her. Whence is her tzarah derived (as likewise forbidden)? From "litzror," which implies: Take neither her, nor her tzarah, nor the tzarah of her tzarah.] They (the fifteen women) are: His daughter [His daughter from his anussah (a woman that he had forced), as is the case with "the daughter of his daughter" and "the daughter of his son." For his daughter from his wife is "bath ishto." For since it is written (Leviticus 18:17): "The nakedness of a woman (ishah) and her daughter you shall not reveal," it makes no difference whether it is his or another's daughter. But his daughter from his anussah is not derived from that verse, for "ishah" connotes marriage. It is derived, rather, from (Ibid. 10): "The nakedness of the daughter of your son or the daughter of your daughter."], the daughter of his daughter, the daughter of his son, the daughter of his wife, the daughter of her son, the daughter of her daughter, his mother-in-law, the mother of his mother-in-law, the mother of his father-in-law [All of these are forbidden to him by reason of (Ibid. 17): "The nakedness of a woman and her daughter you shall not reveal. The daughter of her son and the daughter of her daughter, etc.", subsumed in which are his mother-in-law, the mother of his mother-in-law, and the mother of his father-in-law.], his sister from his mother [who married his brother from his father, who died, as is the case with his mother's sister. For yibum obtains only with one's brother from his father, this being derived by "brotherhood" identity from the sons of Yaakov (see Deuteronomy 25:5). Just as there, (they were all) brothers from the father, but not (necessarily) from the mother, here, too, (in the instance of yibum), it is not different.], his mother's sister, his wife's sister, the wife of his brother from his mother, [who, after her husband's death, married his brother from his father, to whom she is not kin. If he died without children, and she fell before him for yibum, she is forbidden to him by reason of her first having been the wife of his brother from his mother, who is forbidden to him perpetually, it being written (Leviticus 18:16): "The nakedness of the wife of your brother," which is expounded "your brother," whether from your father or from your mother.], and the wife of his brother who was not in his world [e.g., Reuven died without children and after his death, a brother, Levi, was born. Shimon took Reuven's wife in yibum. He had another wife and he died without children. Both of Shimon's wives fell before Levi for yibum. Both are exempt. The wife of Reuven who had been married to Shimon is forbidden to Levi on (liability of) kareth, Scripture having excluded her (from yibum), viz. (Deuteronomy 25:5): "When brothers dwell together" — when both of them had "one dwelling" (i.e., when they were concurrently alive) in the world. Therefore, when Reuven died, she was rendered perpetually forbidden to Levi (just as the wife of a brother who has children). And though now she falls to Levi through the marriage of Shimon, who was in his world, she is forbidden to him by reason of Reuven. And just as she is forbidden, so her tzarah is forbidden.], and his daughter-in-law. [His son died and she married his (her father-in-law's) brother. His daughter-in-law is forbidden to him perpetually, even after his son's death.] These (the aforementioned) exempt their tzaroth and the tzaroth of their tzaroth from chalitzah and from yibum all the way down the line. And all of them — if they died, or refused (his brother), or were divorced, or were found to be eiloniyoth (barren) — their tzaroth are permitted. [e.g., if his daughter died before his brother did, or if she refused him. And even though (normally), refusal (miun) obtains only with an orphaned minor, who was married by her mother and her brothers, it may also occur in her father's lifetime, as when her father married her to another and she was divorced when still a minor, in which instance her father no longer has jurisdiction over her. If she then married her father's brother while still a minor, she then can gain release through miun. (She is referred to later as "an orphan in her father's lifetime.") If she refused his brother, or were divorced by him, or were found to be an eilonith (in which instance "her purchase was mistaken" and it is as if she were never his brother's wife), her tzarah is taken in yibum.] ["eilonith" — from "ayil," a ram. The characteristics of an eilonith are: an absence of breasts and of (pubertal) signs, a thick voice, like that of a man, and a lack of a "belly slope," characteristic of women, i.e., her pudendum not projecting from her body, as that of other women.] And it cannot be said of his mother-in-law, the mother of his mother-in-law, and the mother of his father-in-law, that they were found to be eiloniyoth or that they refused. [For they already bore children to another before they married his brother. Therefore, they are not eiloniyoth. And miun, also, does not obtain with them, their being adults, and miun obtaining only with minors. As to our tanna's not including one's mother among those women who exempt their tzaroth from yibum, he holds with the ruling that one may not marry a woman whom his father had forced or seduced. But according to the ruling that one may marry her, and that this is the halachah, it is possible for one's mother to marry his brother from his father; and if his brother dies without children, his mother falls before him for yibum. So that there are found to be sixteen women who exempt their tzaroth, his mother being one of them. And this is the halachah.]
+	How do they exempt their tzaroth? If his daughter or one of the other of all these arayoth (forbidden relations) were married to his brother, who had another wife, and he died — just as his daughter is exempt (from yibum) [being forbidden to him, and there being no other brother but he], so her tzarah is exempt. If his daughter's tzarah went and married his second brother [in an instance where there is another brother, in which case both women are permitted to him and are not exempt, the mitzvah of yibum obtaining, in which instance he takes one of them in yibum and the other is exempt, it being written (Deuteronomy 25:9): "the house of his brother" — he builds one house, and not two], and he had another wife, and he died [without children, and they fell before him (for yibum)], just as the tzarah of his daughter is exempt [having been forbidden to him from the time she fell (for yibum) from his first brother], so the tzarah of her tzarah [the other wife of his second brother] is exempt [the first tzarah exempting her, the tzarah of an ervah (a forbidden relation) exempting her tzarah] — even if there were a hundred [brothers, and the tzarah of his daughter's tzarah went and was taken in yibum by his third brother, who had another wife, and he died without children; both are forbidden to him, and so, all the way down the line.] How, if they died, are their tzaroth permitted? If his daughter or one of the other of all of these arayoth were married to his brother, and he had another wife — if his daughter died or were divorced, and then his brother died, her tzarah is permitted [to be taken in yibum, for at the time of the yibum option, she was not her tzarah.] And if she [the ervah] could have refused [being a minor], and did not refuse [and his brother died], her tzarah performs chalitzah and is not taken in yibum. [Since she is considered married only by rabbinical ordinance and her yibum connection obtains only by rabbinical ordinance, she does not exempt her tzarah from chalitzah; but she is forbidden to be taken in yibum, because she seems like the tzarah of an ervah.]
+	Six arayoth are more stringent than these [and what is their "stringency"?] — being married to others, [not being able to marry his brother from his father. And if their husbands die, who are not kin to this one, their tzaroth are permitted to marry him. For the tzarah of an ervah is forbidden to him only when she falls before him for yibum from his brother. And Rabbeinu Moshe ben Maimon explained: If they wed his brother illicitly, and he died without children, and they fell for yibum before him, their tzaroth are permitted. For these are not tzaroth of ervah, the marriage of his brother to these arayoth not being binding.] Their tzaroth are permitted: his mother [She may not marry his brother from his father, being forbidden to him by reason of "the wife of his father" (this according to the view that the anussah of his father is forbidden. I explained above that this is not the halachah; but that his mother exempts her tzarah, his mother being permitted to marry his brother from his father.)], the wife of his father, the sister of his father, his sister from his father, and the wife of his brother from his father [who had children. All are forbidden to his brother just as they are forbidden to him, and he never has any yibum linkage with these. If others married them, and they had other wives, and they died, their tzaroth are permitted to marry him. Likewise, if his brother married them illicitly and he died without children, their tzaroth are permitted.]
+	Beth Shammai permit tzaroth to brothers. [They permit the tzarah of an ervah to be taken in yibum by one's brother, not expounding "litzror" (see above)], and Beth Hillel forbid them. If they [the tzaroth] received chalitzah [ from the brothers], Beth Shammai regard them [the tzaroth] as unfit for (marriage within) the priesthood, [their chalitzah being valid (and a chalutzah being forbidden to a Cohein)], and Beth Hillel regard them as fit, [their chalitzah having been unnecessary, and akin to chalitzah from a gentile.] If they were taken in yibum [by the brothers], Beth Shammai regard them as fit [for marriage to Cohanim if they are widowed from their husbands], and Beth Hillel as unfit, [living with those forbidden to them rendering them "zonah," and thus forbidden to a Cohein]. Although these forbid, and these permit; these regard as unfit and these as fit, Beth Shammai did not keep from marrying women from Beth Hillel, and Beth Hillel did not keep from marrying women from Beth Shammai. [And even though the children of the tzaroth who were taken in yibum according to the ruling of Beth Shammai are mamzerim according to Beth Hillel, (the interdict against a brother's wife applying to them, the punishment for transgression being kareth, and the children born of a kareth union being mamzerim), still, Beth Hillel did not keep from marrying women from Beth Shammai; for they would apprise them which came from tzaroth and they would avoid them.] In all those instances where these ruled clean and the others unclean, they did not keep from observing ritual cleanliness among each other. [i.e., They would lend their vessels to each other. (The gemara asks why Beth Shammai's permitting the tzaroth to the brothers and Beth Hillel's forbidding them should not come under (Deuteronomy 14:1): "Lo tithgodedu" — you shall not form opposing factions ("agudoth, agudoth") — and it answers that "lo tithgodedu" would apply to one beth-din in one city, where half the judges ruled according to Beth Shammai, and half according to Beth Hillel — but not to two batei-din in one city, and certainly not to two batei-din in two cities.]
+
+Chapter 2
+
+	How does "the wife of his brother who was not in his world" [exempt her tzarah]? If there were two brothers and one of them died, and a brother was born to them, [to whom she was yibum-linked, but to whom (the third brother) she is forbidden by reason of "the wife of his brother who was not in his world"], and afterwards the second brother [who had a wife of his own] took his brother's wife in yibum, and he died [without children] — then the first woman [the wife of the first who had already fallen before him once (for yibum)] goes out (i.e., she is not taken in yibum) by reason of "the wife of his brother who was not in his world"; and the second (goes out) by virtue of being her tzarah. If he (the second) made a ma'amar in her (the first brother's wife) and he died [i.e., if he betrothed her with money. With a yevamah, money-betrothal is not bona fide betrothal, but obtains only by ordinance of the scribes. For a yevamah is not acquired by the yavam to be considered a married woman until he lives with her; and in this instance he had not lived with her before he died.], the second wife receives chalitzah [ and she is not exempt by reason of tzarath ervah, because she is not actually her tzarah], and she is not taken in yibum [because ma'amar acquires to a certain extent, and she is tzarath ervah to a certain extent. And wherever bona fide betrothal does not obtain, she receives chalitzah and is not taken yibum.]
+	If there were two brothers and one of them died, and the second took his brother's wife in yibum, and then a brother were born, and then he [the second brother] died — the first woman goes out by reason of "the wife of his brother who was not in his world," and the second by reason of being her tzarah. If he made a ma'amar in her and he died, the second receives chalitzah, and she is not taken in yibum. R. Shimon says: He can take either one in  yibum or give chalitzah to either one. [And she exempts the other thereby. This does not relate to "If he made a ma'amar in her," but to the first part, viz.: "The first one goes out, etc." R. Shimon holds that since when he was born she had already been taken in yibum, and had never had a yibum linkage to him (the one who was born later) from the first brother, she is permitted to him. The halachah is not in accordance with R. Shimon.]
+	A general principle was stated in respect to a yevamah: If she is an issur ervah (interdicted as an ervah), she [her tzarah, and, it goes without saying, she herself], is subject to neither chalitzah nor yibum. [The same applies to an eilonith, it being written (Deuteronomy 25:6): "And it shall be, the first-born that she bears" — to exclude an eilonith. Likewise, the wife of a seris chammah (one born without testicles), and a hermaphrodite is subject to neither chalitzah not yibum, it being written (Ibid. 5): "and he have no son" — to exclude those who are incapable of begetting children. And the wife of a proselyte and of a freed bondsman is subject to neither chalitzah not yibum, there being no "brotherhood" to proselytes nor bondsmen. But a barren woman or an old woman receive chalitzah or are taken in yibum.] If she were interdicted as issur mitzvah or issur kedushah (see next Mishnah), she is subject to chalitzah, but not to yibum. If her sister [the sister of an ervah] were her yevamah [as when two sisters from his two brothers fell before him for yibum, one of them being forbidden to him as an ervah (e.g., his mother-in-law or his daughter-in-law)], she either receives chalitzah or is taken in yibum [For in such an instance, he is not in contravention of "the sister of one linked to him (in yibum)," an ervah not being linked to him].
+	Issur mitzvah — shniyoth [secondary to arayoth] interdicted by the soferim. [They are called "issur mitzvah" because it is a mitzvah to hearken to the words of the sages. The shniyoth are: the mother of his mother (all the way down the line), the mother of his father's mother alone, the mother of his father (all the way down the line), the mother of his father's father, the wife of his father's father (all the way down the line), the wife of his father's mother (alone), the wife of his father's brother from the mother, the wife of his mother's brother, whether from the mother or from the father, the daughter-in-law of his son (all the way down the line), the daughter-in-law of his daughter, the daughter of the daughter of his son, the daughter of the daughter of his daughter, the daughter of the son of his son, the daughter of the son of his daughter, the daughter of the daughter of the son of his wife, the daughter of the daughter of the daughter of his wife, the mother of the mother of the father of his wife, the mother of the mother of the mother of his wife, the mother of the father of the mother of his wife, and the mother of the father of the father of his wife.] Issur kedushah — a widow to a high-priest [in an instance where his brother, a Cohein, died, and his wife fell before him (for yibum)], a divorced woman and a chalutzah to a plain Cohein [as when his dead brother had transgressed and married a divorced woman or a chalutzah. When he dies, she requires chalitzah, for betrothal "takes" in her (betrothal) "taking" in those interdicted by negative commandment (but not subject to kareth). But he does not take her in yibum, for she is forbidden to him. And simply to exempt her is impossible, the negative commandment not sufficing to exempt her, our deriving this (exemption) from the (instance of the) sister of one's wife, where kareth obtains], a mamzereth and a Nethinah to a Yisrael, and the daughter of a Yisrael to a Nathin and to a mamzer.
+	If one has a brother from any source [even a mamzer], he "binds" his brothers wife to yibum, and he is his brother for all purposes [to inherit him and to make himself unclean for him (at his death)] — except for one who has a brother from a bondswoman or from a gentile woman, [her child reverting to her, it being written in respect to a bondswoman (Exodus 21:4): "The woman and her children shall belong to her master," and, in respect to a gentile woman, (Deuteronomy 7:4): "For he will turn your son away from Me." Its not being written: "For she will turn, etc." indicates the meaning to be (Ibid. 3): "Your daughter do not give to his son," for the husband of your daughter will turn your son which your daughter will bear away from Me. But it does not refer to "His daughter you shall not take for your son," for a son born of a gentile woman is not called your son, but her son.] If one has a son from any source, he (that son) exempts his father's wife from yibum, he is liable for striking and cursing him, and he is his son for all purposes — except for one who has a son from a bondswoman or from a gentile woman.
+	If a man betrothed one of two sisters and did not know which one, [so that both are forbidden to him, each one possibly being the sister of the woman he married], he gives a get to each. If he died and had another brother, he gives chalitzah to both [for he does not know which is his yevamah. And he cannot give chalitzah to one and take the other in yibum, by reason of "the sister of his chalutzah." (And she is forbidden to him in her sister's lifetime by rabbinical ordinance.) Nor can he take one in yibum first, for she might not be his yevamah, in which instance he would be violating the sister of one "linked" to him, who is like his wife. If he had two brothers, one gives chalitzah [to one first], and the second, [if he wishes,] takes [the other] in yibum. [For if she (the other) is his yevamah, all well and good; and if she is the yevamah's sister, he does not violate "the sister of his linked one," for the chalitzah of the other brother had dissolved the linkage.] If the brothers were beforehand and married them [before taking counsel with beth-din], they are not taken from them [for each one can say: "I married correctly." And even if it were otherwise — that the first who wed for yibum really took the sister of his linked one — it was at that time that he transgressed, and when his brother came and took the other, the true yevamah, in yibum, the linkage to the other was retroactively dissolved.]
+	If two [who were not brothers] betrothed two sisters, each not knowing which he betrothed, each gives two gittin. If they died, and each had a brother, each gives chalitzah to both, [each being forbidden to perform yibum because of the possibility of "the sister of his linked one"]. If one had one brother and the other two, the one brother gives chalitzah to both, [yibum being impossible both before the chalitzah of the second woman, by reason of "the sister of his linked one," and after, by reason of "the sister of his chalutzah." Therefore, since yibum is forbidden, he first gives chalitzah to both, to free the one who is his yevamah to others]; and the two brothers — one gives chalitzah [to dissolve the linkage from his brother, if this is his yevamah], and the second takes (the other) in yibum. [The sister is permitted to the second in any case. If she is his yevamah, all well and good; and if she is the sister of his yevamah, the linkage of the latter was dissolved by his brother's chalitzah.] If they were beforehand and married them, they are not taken from them. If each had two brothers, the brother of one gives chalitzah to one, and the brother of the other gives chalitzah to the other. The latter brother takes the chalutzah of the former in yibum, and the former brother takes the chalutzah of the latter in yibum. [For, in any case, if the one he takes is his yevamah, he has taken her correctly, his brother having given chalitzah not to her, but to her sister, who was not his yevamah, so that the chalitzah is of no import. And if the one he takes is not his yevamah, he has properly wed an unattached woman. For "the sister of his linked one" does not obtain here, his brother having given chalitzah to her sister, his yevamah, so that the linkage is dissolved.] If two [brothers of (one of the deceased)] were beforehand, and gave chalitzah [to both of them, (each) not knowing which was his yevamah], the two [other brothers] may not take them [respectively] in yibum [for it may be that the first would be taking the sister of his linked one], but one gives chalitzah [first to one of them], and the other takes [the second] in yibum. [For, in either case, if she is his yevamah, all well and good; and if not, he will not have violated "the sister of his linked one," his brother having given chalitzah to his yevamah. And she (the latter) will not be considered "a yevamah to the marketplace," having received chalitzah from her husband's brother.] And if they [the two other brothers] were beforehand, and married them [after the chalitzah of the first two, not having consulted beth-din], they are not taken from them [as explained before. For there obtains only the possibility of "the sister of his linked one" in the marriage of the first. And it may be that he had actually, and properly, married his yevamah, so that the other brother, too, would properly have married an unattached woman. And even if the opposite were the case, and the first had violated "the sister of his linked one," when the second came and took the other in yibum, her linkage would have been (retroactively) dissolved and his (the first brother's) wife would be permitted to him, though he had transgressed in taking her.]
+	It is a mitzvah for the elder brother to perform the yibum. [For we expound the verse (Deuteronomy 25:5): "And he shall take her as a wife in yibum (6): and it shall be the first-born" (He who performs the yibum shall be the first-born) "that she bears" (That yevamah must be capable of bearing — to exclude an eilonith) "shall be invested" (The first-born, the yavam, shall be invested) "in the name of his dead brother" (to inherit him, his other brothers not sharing with him)]. And if the younger were beforehand (to take her in yibum), he acquires her. If one were suspected of (relations with) a bondswoman, and she were freed, or with a gentile woman, and she became a proselyte, he may not marry her. If he did, she is not taken from him. If one were suspected of (relations with) a married woman, and they (beth-din) took her from him [her husband, because of this one, who caused her to be forbidden to him, and this one went and married her], even though he married her, he must send her away. [For the Torah forbids her also to him, just as she is forbidden to her husband, it being expounded (Numbers 5:13 and 14): "she be unclean," twice — once, vis-à-vis the husband; once, vis-à-vis the adulterer. And this applies only to one who is suspected of adultery; but if one is suspected of relations with an unmarried woman, it would seem that it is a mitzvah for him to marry her, as we find in respect to one who forces a virgin (Deuteronomy 22:29): "And to him shall she be as a wife."]
+	If one brings a get from abroad, and he says: "Before me it was written, and before me it was signed" [He must say this, as explained in Gittin — according to one view because (abroad) they are not versed in (the knowledge that a get must be written ) lishmah — to its particular end — and, according to another view, because certifying witnesses are not generally available there], he may not marry his (the divorcer's) wife. [For we have only his testimony to rely upon (and he may be lying in order to marry her)]. If he says: "He died" or "I killed him" or "We killed him," he may not marry his wife. [For since she weds on the basis of his testimony, there may be talk that he "cast his eyes upon her" and testified falsely to be able to wed her. But she may marry another; for a woman may be married on the basis of the testimony of one witness.] R. Yehudah says: If he says: "I killed him," his wife may not marry [on the basis of his testimony, even to another. For he is an evil-doer (by his own admission); and the Torah forbids the testimony of an evil-doer. But the halachah is not in accordance with R. Yehudah, it being ruled that a man does not render himself an evil-doer, being "solicitous" of himself. We believe him, then, as to the other's having been killed; but not as to his having killed him. So that even if he says: "I killed him," his wife may marry.] [The gemara explains this ("We killed him") to mean: "I was with his killers, but I did not kill him."]
+	If a sage forbade a woman to her husband because of a vow [If she vowed to derive no enjoyment from her husband, and he did not absolve her of her vow, and she came to a sage to absolve her of it, and he did not find "an opening for regret" (i.e., for absolution of her vow)], he (the sage) may not marry her [because he is suspect (of contriving to marry her)]. If she performed miun or chalitzah before him, he may marry her because he is a beth-din. [That is, this sage did not preside over miun or chalitzah by himself, two or three being required for this, so that he is not suspect. But one expert suffices for the absolution of vows.] And all of them [the sage, and one who brought a get, and one who testified to enable a woman to marry, concerning whom we learned that they may not marry her], if they had wives [at the time] and they died, they are [thereafter] permitted to marry them, [there being no "suspicion" in such an instance]. And all [these women] who were married to others [when the sage forbade her, or when the witness testified that her husband had died], and they were divorced or widowed [ from their second husbands], they are permitted to marry them [the sage or the one who brought the get]. And they are all permitted to the sons or the brothers [of those who permitted them, being forbidden only to the permitters themselves; for one does not sin on behalf of his son or his brother. And all of these concerning whom it is stated "He may not marry her" — if he did marry her, he need not send her away — with the exception of one who is suspected of adultery, in which instance, if beth-din took her from her husband on the basis of testimony and clear evidence, even if he did marry her, he must send her away. And if there were witnesses only to something suggestive, such as the man leaving and the woman girt in a sinar (a kind of breech-cloth) or the man leaving and the woman rising from her bed, and the like — if he married her, he need not send her away. And if after such witnesses came, the report were broadcast and did not cease after a day and a half — if he married her, he must send her away (unless he had children from her, in which instance he does not send her away, so that suspicion not be cast upon his children).]
+
+Chapter 3
+
+	If there were four brothers, two of them married to two sisters, and they died, the surviving two perform chalitzah, but not yibum. [For since both women are linked to each brother, the first to perform yibum violates "the sister of his linked one," who is like his wife.] If they were beforehand and married them, they must send them away. R. Eliezer says in the name of Beth Shammai: They may keep them, and Beth Hillel say: They must send them away. [The gemara reverses this, viz.: Beth Shammai say: They must send them away, and Beth Hillel say: They may keep them. For in all places, Beth Shammai's is the stringent ruling, and Beth Hillel's the lenient, except for those noted instances where the opposite is the case. And in general we say: "Beth Shammai in the place of Beth Hillel is not a Mishnah." That is, wherever we find in the Mishnah that Beth Shammai's is the lenient ruling (where it is wont to be Beth Hillel's, so that Beth Shammai stands in the place of Beth Hillel), we assume it to be not a (bona fide) Mishnah, but mistaken, and we reverse it (unless it be one of the noted Mishnayoth where Beth Shammai takes the lenient view and Beth Hillel the stringent one. And in Eduyoth, it is listed in the name of R. Eliezer among the lenient rulings of Beth Shammai and the stringent ones of Beth Hillel.)]
+	If one of them were forbidden to one of the brothers as an issur ervah [e.g., his mother-in-law or her mother], he is forbidden to take her and permitted to take her sister [for she is not "the sister of his linked one," an ervah not falling before him for yibum], and the second brother is forbidden to take both. If (one of them were forbidden as an) issur mitzvah or an issur kedushah [who, by Torah ordinance, falls before him for yibum, for which reason her sister is forbidden to him as "the sister of his linked one"], they receive chalitzah and are not taken in yibum.
+	If one of them were forbidden to one brother as issur ervah, and the other to the other as issur ervah, the woman forbidden to the first is permitted to the second, and the one forbidden to the second is permitted to the first. And this is the intent of (2:3): "If her sister were her yevamah, she either receives chalitzah or is taken in yibum." [For she is not "the sister of his linked one," an ervah not falling before him for yibum.]
+	If there were three brothers, two of them married to two sisters, or to a woman and her daughter, or to a woman and her daughter's daughter, or to a woman and her son's daughter, they receive chalitzah, but are not taken in yibum, and R. Shimon exempts them (from chalitzah). [R. Shimon's rationale (Leviticus 18:18): "And a woman together with her sister you shall not take litzror" — When both become tzaroth to each other — as in this case, when both are linked to him for yibum — there shall be no "taking" neither in the one nor in the other. The halachah is not in accordance with R. Shimon.] If one of them were forbidden to him as an issur ervah, he is forbidden to take her and permitted to take her sister. If she were forbidden to him as an issur mitzvah or as an issur kedushah, they receive chalitzah and are not taken in yibum.
+	If there were three brothers, two of them married to two sisters, and one of them single — if one of the sisters' husbands died, and the single brother made a ma'amar in her, and then the second brother died — Beth Shammai say: His wife remains with him [For Beth Shammai hold that the woman betrothed by ma'amar is regarded as his wife, so that when her sister falls before him afterwards she is not forbidden by reason of "the sister of his linked one"], and the other goes out [even from chalitzah, by reason of "the sister of his wife."] And Beth Hillel say: He must send his wife away by get and by chalitzah, and his brother's wife by chalitzah. [For ma'amar is not sufficient to give her the status of a married woman, and the other is forbidden by reason of "the sister of his linked one." A get is necessary because of the ma'amar, which is partial betrothal, and betrothal is not dissolved without a get. And she also requires chalitzah, for since the ma'amar is not bona fide betrothal, she is still linked to him (for yibum) and requires chalitzah to dissolve that linkage; so that first he gives her a get, and then chalitzah. And this is the halachah.] And this is the instance of which they said (13:7): "Woe to him by reason of his wife, and woe to him by reason of his brother's wife!"
+	If there were three brothers, two of them married to two sisters, and one of them married to a stranger [i.e., kin to neither of the wives] — if one of the sisters' husbands died, and the one married to the stranger took his wife (in yibum) and then died, the first (the one taken in yibum) goes out by reason of "his sister's wife," and the second (the stranger) by reason of being her tzarah. If he made a ma'amar in her and he died, the "stranger" receives chalitzah and is not taken in yibum. [The same applies even if he did not make a ma'amar in her and he died — the "stranger" receives chalitzah, but not yibum, being the tzarah of the sister of his wife by linkage. "If he made a ma'amar" was stated in exception to the ruling of Beth Shammai, who say that ma'amar constitutes bona fide betrothal, so that even chalitzah is not required. We are hereby apprised that chalitzah is required.] If there were three brothers, two of them married to two sisters, and one of them married to a stranger — if the one married to a stranger died, and one of those married to the sisters took the "stranger" in yibum and he died, the first goes out by reason of "the sister of his wife," and the second by reason of being her tzarah. If he made a ma'amar in her and he died, the "stranger" receives chalitzah and is not taken in yibum.
+	If there were three brothers, two of them married to two sisters, and one of them married to a stranger — if one of the sisters' husbands died, and the one married to the stranger took his wife (in yibum), and the wife of the second died, and then the one married to the stranger died, she (the one taken in yibum) is forbidden to him (the surviving brother) forever, since she was forbidden to him at one time [at the first falling (for yibum), when she fell from his first brother, at which time his wife (her sister) was alive, so that she was forbidden to him just as the wife of a brother who had children. As to her tzarah, the stranger, the ruling for her is not given. It stands to reason that she is given chalitzah and not taken in yibum.] If there were three brothers, two of them married to two sisters, and one of them married to a stranger — if one of the sisters' husbands divorced his wife, and the one married to the stranger died, and the one who had divorced his wife died took the stranger (in yibum) and he died — of such an instance it was stated: "And all, if they died or if they were divorced, their tzaroth are permitted."
+	And all of them [the fifteen arayoth], if they [his brothers] had in them (a) possible (relationship of) betrothal or divorce, [in which case there is a possibility of tzarath ervah], she (the tzarah) receives chalitzah and is not taken in yibum. What is an instance of possibility of betrothal? If he threw [the instrument of] betrothal to her, and it (landed) possibly closer to him (in which case she is not betrothed), possibly closer to her (in which case she is betrothed) [as when there were exactly eight cubits between them in the public domain, one's four cubits effecting acquisition for him there, and he threw it — possibly in his four cubits, possibly in hers] — this is (an instance of) "possibility of betrothal." (What is an instance of) possibility of divorce? If he wrote the get in his hand, but witnesses were lacking; or if there were witnesses, but the date were lacking; or if there were a date, but only one witness — this is (an instance of) "possibility of divorce."
+	If there were three brothers married to three strangers, and the wife of one of them died, and the second made a ma'amar in her and died, they receive chalitzah and are not taken in yibum, it being written (Deuteronomy 25:5): "…and one of them dies … then her yavam (singular) shall come upon her" — when the linkage of one yavam, and not two, is upon her. [For so long as he (the one who made the ma'amar) did not marry her, the linkage of the first is still upon him, and there is added to it the linkage of the second by way of the ma'amar; and when he dies, there remains upon her the linkage of two yavmin.] R. Shimon says: He may take either one in yibum [He holds that we are in doubt as to whether ma'amar acquires completely or does not acquire at all. Therefore, he can take either one in yibum. For if ma'amar acquires, she has only the linkage of the second upon her; and if it does not acquire, she has only the linkage of the first.], and he gives chalitzah to the other. [For one is not exempt by the (sexual) taking of the other (in marriage). For it may be that ma'amar does not acquire, in which instance there are "two yevamoth coming from two houses." And he cannot take both in yibum, for it may be that ma'amar does acquire, in which instance there are two yevamoth coming from one house." The halachah is not in accordance with R. Shimon. And even though we say in our Mishnah that according to Scripture there is (such a thing as) linkage of two yavmin, as indicated by: "Her yavam (singular) shall come upon her," in the gemara it is shown that it obtains only by rabbinical ordinance, lest it be said that two yevamoth coming from one house are taken in yibum.] If there were two brothers married to two sisters and one of them died, and then the wife of the second one died, she is forbidden to him forever, since she was forbidden to him at one time. (See 3:7).
+	If two men married two women, and when they took them in marriage (i.e., cohabitation), they (unwittingly) exchanged them, they are liable (for a sin-offering) by reason of adultery. If they were brothers, they are liable [in addition] by reason of one's brother's wife. And if they were sisters (they are liable in addition) by reason of (the interdict against) taking a woman and her sister. And if they were niddoth (they are liable in addition) by reason of (the interdict against living with) a niddah. [Even though we rule that one interdict is not superimposed upon another, this tanna holds that with issur kollel (a comprehensive interdict), and issur mosif (a superadded interdict), and issur bath-achath (a simultaneous interdict), as in this instance, one interdict is superimposed upon the other, and each requires a separate sin-offering.] And they are separated [not to return to their husbands] for three months, lest they be pregnant [and the children be mamzerim. And it is necessary to discriminate between seed that is kasher and seed that is not, that it (the latter) not be attributed to their husbands)]. And if they were minors who were incapable of bearing, they are returned immediately. And if they were the daughters of Cohanim, they are unfit to eat terumah [in their fathers' houses, even after the death of their husbands, and even though they were exchanged unwittingly.]
+
+Chapter 4
+
+	If one gave chalitzah to his yevamah, and she were found to be pregnant, and she gave birth — if the child lived, he may marry her relatives and she may marry his relatives, [this not being chalitzah, chalitzah having been unnecessary. "Her relatives" and "his relatives" of our Mishnah are those forbidden to a man because of his wife, and those forbidden to a woman because of her husband.], and she is not rendered unfit to the priesthood. If the child did not live [i.e., if it were a miscarriage], he is forbidden to her relatives and she is forbidden to his relatives and she is rendered unfit to the priesthood.
+	If one wed his yevamah, and he found her to be pregnant, and she gave birth — if the child lived, he must send her away, and they must bring a (sin-) offering [for he cohabited with his brother's wife outside the context of mitzvah (i.e., yibum), and the child is kasher in any event.] And if the child does not live, she remains with him. If it were not clear whether the child were a nine-month birth of the first or a seven-month birth of the second, he must send her away, the child is kasher, and they must bring a suspended guilt-offering. [For in all instances where one is liable to kareth for wilful transgression, and to a sin-offering for unwitting transgression, he is liable to a suspended sin-offering for possible transgression.]
+	A shomereth yavam [a woman awaiting yibum] to whom property fell [from her father's house] — Beth Shammai and Beth Hillel concur that she may sell it or give it away, and that it (whatever she does) stands. If she died, what should they do with her kethubah [the hundred or two hundred, and the addition, and the dowry that she brought to him and for which he assumed responsibility] and the property which goes in and out with her [nichsei melog (usufruct), which when she goes in to her husband goes in with her, and which, when she goes out, goes out with her]? Beth Shammai say: The heirs of the husband and the heirs of the father should divide it [for there is a possibility that she is (considered) married (to the yavam), so that the yavam acquires half of her property, a husband inheriting his wife, her being possibly married to him endowing him with half.], and Beth Hillel say: The property [tzon barzel (mortmain)] remains in its status. [And Beth Hillel did not specify whether it reverts to the heirs of the woman, the property having been hers, or to the heirs of the husband, who had assumed responsibility for it. As to the halachah, they divide it even according to Beth Hillel.] Her kethubah is in the status (i.e., the ownership) of the heirs of the husband. The property which goes in and out with her is in the status of the heirs of the father.
+	If he took her (i.e., cohabited with her), she (the yevamah) is like his wife in all respects. [He divorces her with a get and does not require chalitzah, and he can take her back if he wishes, and she does not become forbidden to him.] — only that her kethubah be (bound) to the property of her first husband, [that the land of her first husband be security for her kethubah. And if she lacks a kethubah from her first husband, the yavam writes her a kethubah of a hundred only against his property.]
+	It is a mitzvah for the elder brother to perform the yibum [as we derive from (Deuteronomy 25:5): "And it shall be the first-born, etc." (see 2:8)]. If he demurred, we "go through" all the brothers (in descending order of age). If they demurred, we return to the eldest and say to him: "The mitzvah devolves upon you — either give her chalitzah or take her in yibum!"
+	If he (one of the brothers) relegated it (yibum) to a (brother who was) a minor, when he would come of age, or to the eldest brother, when he returned from abroad [i.e., If the eldest of the brothers were abroad, and the eldest of the brothers before us relegated it to him, saying: "Wait for him, for he is older than I,"] or to a deaf-mute or a simpleton [until he were "cured"], he is not heeded; but we say to him: "The mitzvah devolves upon you! — either give her chalitzah or take her in yibum." [Even though your brother who is abroad is older than you, since you are the eldest of the brothers before us, the mitzvah devolves upon you"; for mitzvoth are not delayed.]
+	If one gives chalitzah to his yevamah, he is as one of the brothers relative to inheritance [and he does not lose his share because he gave chalitzah. (For we might think that he should be penalized for having deprived her of yibum, having rendered her unfit to the other brothers.)] If there is a father, the property (of the dead brother) reverts to the father, [it being written (Deuteronomy 25:6): "And it shall be, the first-born, etc." Just as the first-born inherits nothing in the lifetime of the father, so the yavam. (This is not the halachah; but if one takes a yevamah, he acquires his brother's property, even if the father is alive.] If one weds his yevamah, he acquires the property of his brother. R. Yehudah says: In either event, if the father is alive, the father receives the property. If one gives chalitzah to his yevamah, he is forbidden o her relatives [as if she were his wife. All relatives forbidden by reason of (kinship) with one's wife are forbidden by rabbinical ordinance by reason of (kinship) with his chalutzah], and she is forbidden to his relatives. He is forbidden to her mother, her mother's mother, her father's mother, her daughter, her daughter's daughter, her son's daughter, and her sister so long as she is alive. [This refers to her sister and not to the other arayoth.] And the brothers are permitted (to her relatives). And she is forbidden to his father, his father's father, his son, his son's son, his brother, and his brother's son. One is permitted to the kin of the tzarah of his chalutzah [and we do not say that the tzarah is like the chalutzah, that he is forbidden to the sister of the tzarah of his chalutzah just as he is forbidden to the sister of his chalutzah], and he is forbidden to the tzarah of the kin of his chalutzah. [e.g., Reuven gave chalitzah to Leah, and Rachel (her sister) was married to a stranger. Rachel had a tzarah. If the stranger dies, that tzarah is forbidden to Reuven. The reason: When Leah receives chalitzah, she brings Rachel, her sister, with her to beth-din. People do not know which one of them he has given chalitzah to. Some think that he has given chalitzah to Rachel, so that if he marries Rachel's tzarah, (who is the tzarah of the kin of his chalutzah), they say that he has married the tzarah of his chalutzah, for they think that Rachel and her tzarah are the wives of his brother, his having given chalitzah (as they think) to Rachel. But a yevamah does not bring her tzarah with her when she receives chalitzah. Therefore, if he marries the sister of the tzarah, they do not say that he has married the sister of his chalutzah.]
+	If one gives chalitzah to his yevamah, and his brother married her sister and he died, he gives her chalitzah and does not take her in yibum. Likewise, if one divorces his wife, and his brother married her sister and he died, she is exempt from chalitzah and yibum. [The gemara asks: "Likewise?" Say, rather: But if one divorces his wife, etc. For the sister of one's divorcée is forbidden by the Torah, for which reason she is exempt from chalitzah and from yibum, whereas the sister of one's chalutzah is forbidden only by ordinance of the scribes, for which reason she receives chalitzah and is not taken in yibum.]
+	A shomereth yavam [a woman awaiting yibum] — if his brother betrothed her sister [If one of the brothers betrothed her sister after the first had fallen before them for yibum, and she were linked (for yibum) to all of them] — In the name of R. Yehudah b. Betheira it was stated: He is told: Wait [before you marry her, lest you violate "the sister of your linked one"] until your elder brother performs an act [i.e., until he either takes her in yibum or gives her chalitzah and dissolves her linkage to you.] When his brother gives her chalitzah or takes her in yibum, he may marry his betrothed. If the yevamah died, he may marry his betrothed. [For even if he had taken her in yibum and she had died, he is permitted to marry her sister.] If the yavam dies [and no other brother remained but the one who had betrothed her sister], he sends out his betrothed with a get, and his brother's wife with chalitzah. [But he does not take her in yibum by reason of "the sister of his divorcée." The gemara rules in accordance with R. Yehudah b. Betheira.]
+	A yevamah does not receive chalitzah and she is not taken in yibum until after three months. [The reason is given in the gemara, viz. (Deuteronomy 25:7): "If the man shall not desire to take his yevamah, then his yevamah shall go up to the gate" (for chalitzah). But if he does desire, he takes her in yibum — whence: All who are subject to yibum are subject to chalitzah.] Likewise, all other women are not betrothed and are not married until after three months — both virgins [(decreed because of non-virgins)] and betrothed, [(because of married). And this is the halachah. (These three months are ninety days, excluding the day on which her husband died or on which she was divorced, and excluding the day on which she was betrothed.)], non-virgins, divorcées, widows, married or betrothed. R. Yehudah says: The married ones may be betrothed, [its being forbidden (normally) only in order to discriminate between the seed of the first and the seed of the second — so that she not bear a child of doubtful status (Nine months to the first, or seven months to the second?) But this does not apply to those who were betrothed], and the betrothed ones may be married, [not having conceived from the first] — except for the betrothed women in Yehudah, their betrothed being familiar with them. [In Yehudah they would closet the bride with the groom before they were married, so that he would become accustomed to her and disport himself with her, and so that they would not be ashamed at the (first) conjugal union of mitzvah. We are, therefore, apprehensive that he might have lived with her at that time.] R. Yossi says: All women may become betrothed, except a widow, because of her mourning. [Because R. Yehudah does not distinguish between a widow and a divorcée, and permits a widow to become betrothed even within the thirty days of her mourning, R. Yossi comes to differ with him on this, and he forbids a widow to become betrothed within the thirty days of her mourning.]
+	If four brothers were married to four women, and they died — if the eldest brother wishes to take all of them in yibum, he may do so. [The same applies to a greater number. If he can maintain them all, he may take them all. "Four" is stated as "goodly counsel," viz." Four and not more, so that he may fulfill his conjugal obligation with each at least once a month.] If one were married to two women and he died, living with one of them or giving her chalitzah exempts her tzarah [and he does not take both in yibum, it being written (Deuteronomy 25:9): "…who would not build the house of his brother" — he builds one house and not two. And he does not give chalitzah to both, for whoever is not subject to yibum is not subject to chalitzah. And since both together are not subject to yibum (as stated: "He builds one house, etc."), they, likewise, are not subject to chalitzah.] If one of the women were kasher (for the priesthood), and the other, unfit — if he gives chalitzah, he gives it to the one who is unfit [so that he not disqualify the fit one from (marrying into) the priesthood. For a chalutzah is unfit for the priesthood. "Let one not pour out the waters of his well if others have need of them."], and if he elects yibum, he takes the one who is fit.
+One who takes back his divorcée [after she has remarried], and one who marries his chalutzah, [who is forbidden to him by (Deuteronomy 25:9): "who would not build his brother's house" — Once he did not build it (by having given chalitzah), he may build it no more], and one who marries the kin of his chalutzah, [R. Akiva holding that his chalutzah is like his wife, Scripture having referred to her as his "house," viz. (Ibid. 10): "the house of the removed shoe" (chalutz hana'al), and R. Akiva holding, too, that the child of an interdicted marriage is a mamzer. (The halachah is not so.)] must send her out and the child is a mamzer. These are the word of R. Akiva. And the sages say: The child is not a mamzer. And they concede that if one marries the kin of his divorcée, the child is a mamzer, [for his divorcée is like his wife, and her mother and her sister are under krithuth interdict.]
+	Which is a mamzer? (The child of) any kin with whom marriage is interdicted. These are the words of R. Akiva. Shimon Hatemani says: (The child of) all kin with whom marriage is interdicted by kareth at the hands of heaven, [but not (merely) by negative commandment]. And this is the halachah [i.e., that the child of a kareth-interdicted marriage is a mamzer (except the child of a niddah), but the child of a marriage interdicted by negative commandment (alone) is not a mamzer.] R. Yehoshua says: All kin with whom marriage is interdicted by judicial death penalty. R. Shimon b. Azzai said: I found a pedigree-scroll in Jerusalem, in which it was written: "Such and such is a mamzer from an adulterous union (in confirmation of the word of R. Yehoshua.) If one's wife died, he may marry her sister. If he divorced her and she died, he may marry her sister. If she married another and she died, he may marry her sister. If one's yevamah died, he may marry her sister. If he gave her chalitzah and she died, he may marry her sister.
+
+Chapter 5
+
+	R. Gamliel says: There is no get after a get. [Two yevamoth to one yavam from one brother. If he gave a get to the first one and then to the second one, the kin of the second are not forbidden to him as the kin of his divorcée. For when he gave a get to the first one, the linkage of both of them to him was dissolved. For a get avails with a yevamah to render him (the giver) "who would not build his brother's house," so that neither he nor the other brothers can take her in yibum — neither her nor her tzarah. Therefore, if he gives a second get to the second one, his act is meaningless. It is as if he were to give a get to a strange woman. The same applies to two yavmin, each of whom gave one yevamah a get. The get of the latter is meaningless and he is permitted to marry her kin.] And there is no ma'amar after a ma'amar, [both with two yavmin to one yevamah, and one yavam to two yevamoth. The second ma'amar is meaningless. She does not require a get from him, and he is permitted to her kin.] And there is no chalitzah after chalitzah. The sages say: There is a get after a get. [The first does not completely dissolve the linkage; for she requires chalitzah. Therefore, there is still partial linkage, and the second get avails to render the second one his divorcée and to forbid her kin to him. And this is the halachah.] And there is a ma'amar after a ma'amar. But there is nothing after cohabitation and after chalitzah.
+	How? [This does not refer to the previous dispute, but is an independent statement referring to one yavam and one yevamah, viz.: How (i.e., What) is the halachah in the instance of one yavam and one yevamah? If he made a ma'amar in his yevamah and gave her a get, she requires chalitzah from him. And if he wishes to wed her, he may not do so; for since he began to divorce her, "who would not build his brother's house" obtains.] If he made a ma'amar and chalitzah, she requires a get from him. [For chalitzah dissolves the (yibum) linkage, and the get is required to dissolve her betrothal, chalitzah not dissolving betrothal.] If he made a ma'amar and cohabited with her, this is in keeping with the mitzvah.
+	If he gave a get and made a ma'amar, she requires a get and chalitzah. [For the get pushes away (the linkage) a little and leaves over a little, and the ma'amar acquires what the get has left over. Therefore, she requires a get for his ma'amar and chalitzah for his (yibum) linkage.] If he gave a get and cohabited with her, she requires a get and chalitzah. [He may not remain with her, for from the time he gave her the get, "who would not build" obtains, so that she requires a get for his cohabitation and chalitzah for his linkage.] If he gave her a get and chalitzah, there is nothing after chalitzah. [This Mishnah is in accordance with R. Akiva, who says that betrothal does not obtain with those interdicted by negative commandment. But this is not the halachah. The halachah is in accordance with the sages, who say that there is something after chalitzah, so that if he betroths her after chalitzah, she requires a get from him.] If he gave her chalitzah and made a ma'amar, or (if he gave her chalitzah and then) gave her a get or cohabited with her, or if he cohabited with her and gave her a ma'amar, or (if he cohabited with her) and then he gave her a get or chalitzah — there is nothing after chalitzah. This is so both in the instance of one yevamah to one yavam and in the instance of two yevamoth to one yavam. [They are the same in that there is something after the first get or after the first ma'amar; and there is nothing after initial cohabitation or after chalitzah.]
+	How? [i.e., What is the halachah?] If he made a ma'amar in one, two gittin are required [for the two yevamoth, according to the rabbis, there being a ma'amar after a ma'amar], and chalitzah [for one of them, who exempts her tzarah.] If he made a ma'amar in one and gave a get to the other, a get and chalitzah are required. [The get of the latter invalidates the ma'amar of the former, "who would not build" obtaining, so that a get is required for his ma'amar and chalitzah for his linkage.] If he gave a ma'amar to one and cohabited with the other, two gittin are required, [a get for his ma'amar and a get for his cohabitation], and chalitzah [to one of them, who exempts her tzarah.] If he gave a ma'amar to one and chalitzah to the other, the first requires a get. If he gave a get to one and a get to the other, chalitzah (to one of them) is required. If he gave a get to one and cohabited with the other, a get and chalitzah are required. And he is forbidden to keep her, ["who would not build" obtaining because of the get of the first. And a get does not suffice for the one he cohabited with, it being an unfit cohabitation. If he gave a get to one and a ma'amar to the other, a get and chalitzah are required. If he gave a get to one and chalitzah to the other, there is nothing after chalitzah. [And if he then betroths her or her tzarah, the betrothal does not "take," as per R. Akiva, who holds that betrothal does not obtain with those interdicted by negative commandment. And this is not the halachah.]
+	If he gave chalitzah (to one) and gave chalitzah (to the other), or gave chalitzah and a ma'amar, or (after chalitzah) gave a get or cohabited, or cohabited and cohabited, or cohabited and made a ma'amar, or (after cohabitation) gave a get or chalitzah [In all of these instances he is permitted to the kin of the second, for after the chalitzah of the first, there is no yibum linkage, so that the chalitzah of the second is meaningless, and she is not rendered unfit, even for (marriage to) the priesthood. Likewise, if he gave chalitzah to one and a ma'amar to the other, or if he gave a get to the second after the chalitzah of the first, or if he cohabited with the second after the chalitzah of the first, his second act is meaningless. Or if he cohabited with the first and then with the second, or if he cohabited with the first and made a ma'amar in the second, or if (after cohabiting with the first), he gave a get to the second or chalitzah to the second, there is nothing after cohabitation, and his second act is meaningless, and he is permitted to the kin of the second] — there is nothing after chalitzah. [This refers to the first part; and, for the second part, "there is nothing after cohabitation" is presupposed], whether it be an instance of one yavam to two yavamoth, or of two yavmin to one yevamah.
+	If he gave her chalitzah and made a ma'amar, or (if he gave her chalitzah and then) gave her a get or cohabited with her, or if he cohabited with her and gave her a ma'amar, or (if he cohabited with her) and then gave her a get or chalitzah — there is nothing after chalitzah [This refers to one yavam and one yevamah. And though this was stated above (5:3), it is re-stated here because of what follows, where a distinction is made between cohabitation and chalitzah. For with chalitzah, whether in the beginning, the middle, or the end, there is nothing after it, whereas with cohabitation, there is nothing after it only when it comes in the beginning. And it also introduces the dispute between R. Nechemiah and the rabbis.] — whether in the beginning, or the middle, [as when he gave a get to one and chalitzah to the other, and then made a ma'amar in the second or in the first; the ma'amar is of no avail, and a get is not required for it], or in the end. [If he gave chalitzah after a ma'amar or a get, there is nothing after it, and it is a bona fide chalitzah. And if he made a ma'amar thereafter, no get is required after it. For chalitzah constitutes divorce though it be a defective chalitzah.] And cohabitation — when it comes at the beginning, there is nothing after it. In the middle [as when he gave a get to one, and cohabited with another, and gave a ma'amar to the third, he is forbidden to her (the third's) kin] and in the end, there is something after it. [If he gave a get to one, and a ma'amar to another, and cohabited with a third, yibum linkage still obtains after this cohabitation; and to send her away, chalitzah is required, a get not sufficing.] R. Nechemiah says: Both cohabitation and chalitzah — both in the beginning, the middle, or the end, there is nothing after it [and she goes out with a get, without chalitzah. And if he betroths the other after cohabitation, his act is meaningless.]
+
+Chapter 6
+
+	If one cohabits with his yevamah, (he acquires her) — whether unwittingly [thinking her to be another woman], wilfully, [wantonly, and not for the sake of the mitzvah], constrainedly, or wittingly. Even if he is unwitting and she wilful; he, wilful and she, unwitting; he, constrained and she, unconstrained; she, constrained and he, unconstrained. [Not only (is she acquired) when she intends the mitzvah; but even where both do not intend the mitzvah, as when he intends a different woman and she intends a wanton act, he acquires her, it being written (Deuteronomy 25:5): "Her yavom shall come upon her" — in any instance.] Whether he is ma'areh [If he does not consummate his intercourse, but just inserts the corona alone (The touching of the corona without entry is called neshikah, "kissing"], or consummates the act, he acquires her. [And he inherits (his dead brother) and he must give her a get if he wishes to send her away.] And no distinction was made between one type of intercourse and another [whether normal or non-normal (anal) intercourse, it being written (Leviticus 18:22): "the lyings" of a woman, Scripture positing two "lyings" for a woman.]
+	Likewise, if one cohabits [by any of the aforementioned varieties of intercourse] with any of the arayoth of the Torah or with any of the unfit ones, such as a widow to a high-priest [He thereby renders her unfit for (marriage to) the priesthood, by reason of "zonah," even though the wife of an Israelite who was forced is permitted to her husband], a divorcée and a chalutzah to a regular Cohein [And a divorcée, too — if she is the daughter of a Cohein, such cohabitation renders her unfit to eat the terumah of her father's house], a mamzereth and a Nethinah to an Israelite [This does not refer to rendering her unfit for the priesthood, for she is already unfit, but it is stated in reference to he'arah, to make he'arah subject to stripes, as consummated intercourse], the daughter of an Israelite to a Nathin or to a mamzer — he thereby renders her unfit, and there is no distinction (in this regard) between one type of intercourse and another.
+	A widow to a high-priest, a divorcée and a chalutzah to a regular priest — from betrothal they may not eat terumah. [Because her betrothal was one of transgression, she is rendered unfit to eat the terumah of her father's house if she is the daughter of a Cohein.] R. Eliezer and R. Shimon permit it [until he cohabits with her, it being written (Leviticus 21:15): "And he shall not profane (velo vechalel) his seed" — two chilulim (profanations), one for her and one for her seed. The halachah is not in accordance with them, but she may not eat terumah even from betrothal.] If they were widowed or divorced from marriage [from these Cohanim], they are unfit (to eat terumah) [for they are rendered chalaloth by cohabitation]. (If they were widowed or divorced) from betrothal, they are permitted (to eat terumah) [for even the first tanna renders them unfit only in their (husbands') lifetimes, when they await forbidden cohabitation, but not when their husbands have died.]
+	A high-priest may not marry a widow, both a widow from betrothal and a widow from marriage. And he may not marry a bogereth (one who has matured beyond maidenhood), [it being written (Leviticus 21:14): "And he, a woman in her virginity shall he take" — to exclude a bogereth, whose virginal signs are partially lost (in the process of maturing)] R. Eliezer and R. Shimon permit a bogereth. [The halachah is not in accordance with them.] He may not marry a mukath etz (a virgin accidentally deflowered). If he betrothed a widow and were appointed high-priest, he may marry her. It happened with Yehoshua b. Gamla that he betrothed Marta the daughter of Baitus, and the king appointed him high-priest, and he married her. If a shomereth yavam (a woman awaiting yibum), fell before a regular priest (for yibum), and he was appointed high-priest — even if he had made a ma'amar in her, he may not marry her. If the brother of a high-priest died, he gives her chalitzah, but he does not take her in yibum.
+	A regular Cohein may not marry an eilonith (a woman who cannot bear) unless he has a wife and children. [The same is true of an Israelite. "Cohein" is stated only because of the demurral of R. Yehudah, who says that a Cohein, though he has a wife and children may not marry an eilonith, as opposed to an Israelite. The halachah is not in accordance with R. Yehudah.] R. Yehudah says: Even though he has a wife and children, he may not marry an eilonith, for she is the "zonah" referred to in the Torah (Leviticus 21:7). And the sages say that "zonah" is a proselyte, a freed maidservant, and a woman who had been lived with wantonly, [such as those interdicted by negative commandment or positive commandment, and, it goes without saying, those liable to kareth or judicial death penalty. But if one lives with an unmarried woman, he does not render her a zonah.]
+	One may not desist from (the mitzvah of) procreation unless he has children. Beth Shammai say: Two males, [deriving it from Moses, who separated from his wife after he had begotten two males.] And Beth Hillel say: A male and a female, it being written (Genesis 1:27): "Male and female He created them." [And Moses cannot serve as a precedent, for he acted by Divine fiat.] If one married a woman and lived with her ten years without having children, he may not desist (from the mitzvah). [As we find with Abraham. After living with Sarah for ten years and not having children, he married Hagar. The time that he lived with her outside of Eretz Yisrael is not included, for living outside the land may have contributed (to her childlessness). And all of the time that a man or a woman are sick, or incarcerated, or in any other state where cohabitation is precluded, this is not included in the ten year period.] If he divorced her, she is permitted to marry another. [For it (the childlessness) may be due not to her, but to him. And when he divorces her, he gives her (the amount of) her kethubah, if she claims that it is due to his "not shooting like an arrow." And we impose a ban upon her if she knows otherwise and makes a false claim against him.] The second is permitted to live ten years with her. And if she miscarries, he counts from the time she miscarries. The mitzvah of begetting children devolves upon the man and not upon the woman, [it being written (Genesis 1:27): "Be fruitful and multiply … and subdue it" ("vekivshuhah"). It is written defective, without the vav after the shin (implying that only one is being addressed and that the mitzvah of procreation devolves upon the man, the "subduer" of the woman.)] R. Yochanan b. B'roka said: Of both (man and woman) it is written (Ibid. 28): "And G d blessed them, and G d said to them: 'Be fruitful and multiply.'" [The halachah is not in accordance with him.]
+
+Chapter 7
+
+	A widow to a high-priest, a divorcée or a chalutzah to a regular priest — if she brought to him melog bondsmen [What the woman leaves to herself and does not write into her kethubah is called "nichsei melog" ("plucking property"), for the husband "plucks" them, as chickens are plucked. For he eats the fruits of that property, and if they decrease (in value), they decrease for her; and if they increase, they increase for her] and tzon-barzel bondsmen [Nichsei tzon-barzel is the property that she brings in to him and which is written into the kethubah: "This and this is what I (the husband) pledge for her kethubah." It is called "tzon-barzel," for the principal remains like "iron." For if they all die, the husband must make restitution. And since they were wont to count the sheep (tzon) thus, and the shepherd was held accountable for them, even if they all died, the property for which the husband assumed responsibility was called "nichsei tzon barzel."] — the melog bondsmen do not eat terumah [for they are hers, and she is a chalalah], and the tzon-barzel bondsmen do eat. And these are melog bondsmen: If they die, they die unto her; and if they increase, they increase unto her. Though he (the husband) is obliged to feed them, they do not eat terumah. And these are tzon-barzel bondsmen: If they die, they die unto him; and if they increase, they increase unto him. Since he must make restitution (if they are lost), they eat terumah.
+	If the daughter of an Israelite married a Cohein, and he died, leaving her pregnant, her bondsmen do not eat terumah because of the portion of the fetus (in the bondsmen). [Even though she has children from him and she eats terumah, her tzon-barzel bondsmen do not eat terumah; for they belong to the heirs, and the fetus has a portion in them, and the fetus lacks power to cause them to eat terumah — either because he holds that a fetus in the womb of a stranger (to the priesthood), (i.e., an Israelite) is a stranger, or because he holds that one who is born causes (others) to eat; one who is not yet born does not cause to eat, it being written (Leviticus 22:11): "And one that is born in his house — they may eat," which may be read: "They may cause to eat."] For a fetus disqualifies [If the daughter of a Cohein were married to an Israelite, and he left her pregnant, and she had no other child, the fetus disqualifies her from returning to her father's house.], and it does not cause to eat. [If the daughter of an Israelite were married to a Cohein, and he left her pregnant, the fetus lacks power to cause her to eat, and the same applies to his bondsmen.] These are the words of R. Yossi. They said to him: Now that you have testified to us concerning the daughter of an Israelite to a Cohein, the daughter of a Cohein, too — her bondsmen should not eat terumah because of the portion of the fetus (in them). For they are his bondsmen, and they eat only because of him, and he lacks the power to cause them to eat. The halachah is not in accordance with R. Yossi.]
+	The fetus and the yavam and betrothal and the deaf-mute and a boy of nine years and one day disqualify (from eating terumah) and do not cause (to eat terumah). [("The fetus":) This fetus, if she (the mother) is the daughter of a Cohein wed to an Israelite, he disqualifies (her), it being written (22:13): "Then she shall return to her father's house as in her maidenhood" — to exclude one who is pregnant. If she is the daughter of an Israelite wed to a Cohein, he does not cause (her) to eat, for "one who is not yet born does not cause to eat" (see 7:3). ("and the yavam":) If she is the daughter of a Cohein to an Israelite, he disqualifies her, it being written: "Then she shall return to her father's house" — to exclude one awaiting yibum, who cannot return, being bound to her yavam. And if she is the daughter of a Cohein to an Israelite, he does not cause her to eat, it being written (Ibid. 22:11): "the acquisition of his money," and this one is the acquisition of his brother. ("and betrothal":) If she is the daughter of a Cohein to an Israelite, he disqualifies her, for he acquires her with "being" (i.e., betrothal), and from the time of "being" she is disqualified, viz. (Ibid. 12): "And the daughter of a Cohein, if she be to a stranger" (i.e., a non-priest). If she is the daughter of an Israelite to a Cohein, he does not cause her to eat — a decree lest they pour her a cup of terumah wine in her father's house and she offer it to her brothers and sisters. ("and the deaf-mute":) If she is the daughter of a Cohein to an Israelite, he disqualifies her, for he acquires her by rabbinic ordinance. And if she is the daughter of an Israelite to a Cohein, he does not cause her to eat, it being written (Ibid. 11): "the acquisition of his money," and a deaf-mute does not acquire by Torah law. ("and a boy of nine years and one day":) If one of those unfit for the priesthood, who was nine years and one day old lived with the daughter of a Cohein, or of a Levite, or of an Israelite, he disqualifies her from eating terumah; for the cohabitation of one that old is considered cohabitation, and she is rendered a chalalah thereby. And if the daughter of an Israelite married a Cohein who was nine years and one day old, he does not cause her to eat terumah, because his acquisition is not a bona fide acquisition.] If it were doubtful whether or not he were nine years and one day [he is considered to be so, and he disqualifies]. If it were doubtful whether or not he brought two (pubic) hairs [If a minor betrothed a woman and it were doubtful whether or not he had brought two hairs, so that his betrothal is in doubt, his wife receives chalitzah and is not taken in yibum.] If the house fell upon him and upon his brother's daughter [who was his wife, and we do not know whether he died first, so that both women fell to yibum before his brother and the tzarah is exempt by reason of "the tzarah of one's daughter" — or whether she died first, so that when the other fell for yibum she was not the tzarah of his daughter, (as we learned (1:1): "And all of them — if they died, or refused … their tzaroth are permitted")], her tzarah receives chalitzah and is not taken in yibum. [Since stringent rulings in instances of doubt are mentioned here, this instance is mentioned too.]
+	The ravisher and the seducer and the simpleton do not disqualify and do not cause to eat. [("the simpleton":) Even if he took her as a wife with chuppah (the bridal canopy) and betrothal, he does not disqualify and does not cause to eat, his acquisition not being a bona fide acquisition.] And if they are not fit to enter the congregation of Israel, they do disqualify. How so? If an Israelite lived with the daughter of a Cohein, she may eat terumah. If she became pregnant, she may not eat terumah. If the fetus in her womb were severed, she may eat [immediately. And the same applies if she bore it, and it died.] If a Cohein lived with the daughter of an Israelite, she may not eat terumah. If she became pregnant, she may not eat, [the fetus not causing her to eat]. If she bore, she eats. "The strength of the son is found to be greater than that of the father." [For the one who lived with her does not cause her to eat, not having lived with her to the end of marriage, so that she is not his acquisition — whereas his son does cause her to eat.] A bondsman disqualifies by reason of cohabitation. [If he cohabits with the daughter of a Cohein, he disqualifies her from eating terumah], and he does not disqualify by reason of seed [if the daughter has "seed" (a bondsman) from a kasher Israelite]. How so? The daughter of an Israelite to a Cohein, or the daughter of a Cohein to an Israelite, and she bore a son to him. If the son went and forced himself upon a maidservant, and she bore a son by him, that son is a bondsman, [the child of a maidservant having her status]. If the mother of his (the bondsman's) father were the daughter of an Israelite to a Cohein, she does not eat terumah (on the strength of her "grandson," the bondsman); if she were the daughter of a Cohein to an Israelite, she does eat terumah [if his father died even though his child (the bondsman) is alive; and in general, the child of a child does disqualify. For he (the bondsman) is not regarded as his father's child, not being considered his seed (but his mother's)]. A mamzer disqualifies and causes to eat. How so? The daughter of an Israelite to a Cohein or the daughter of a Cohein to an Israelite, and she bore a daughter to him. If the daughter went and married a bondsman or a gentile and bore a son to him, he is a mamzer. If the mother of his (the mamzer's) mother were the daughter of an Israelite to a Cohein, she eats terumah; if she were the daughter of a Cohein to an Israelite, she does not eat terumah.
+	A high-priest sometimes disqualifies. How so? The daughter of a Cohein to an Israelite and she bore a daughter to him. If the daughter went and married a Cohein and bore a son to him, he is qualified to be a high-priest, standing and ministering upon the altar. He causes his mother to eat, and he disqualifies the mother of his mother. [For if not for him, the mother of his mother would return to the terumah of her father's house after the death of her daughter. But so long as he is alive, she does not return to it, it being written (Leviticus 22:11): "and she have no seed" (vezera ein lah) — "ayin alehah" ("look into her") — either the daughter of the daughter of her daughter, or the son of the son of her son (disqualifies her) until the end of all the generations.] And this one (the grandmother) says: "Let there not [be in Israeli many] like my (grand-) son, the high-priest, who disqualifies me from eating terumah!"
+
+Chapter 8
+
+	One who is uncircumcised [an uncircumcised Cohein whose brothers died because of circumcision] and all who are unclean may not eat terumah. [This is derived from the Paschal offering, concerning which it is written (Exodus 12:48): "And no uncircumcised one shall eat of it."] Their wives and their bondsmen may eat terumah. [For because of non-circumcision and uncleanliness they do not leave the category of Cohanim; it is just that they themselves are wanting amendment.] A petzua dakka and a k'ruth shafchah (see 8:2) — they and their bondsmen eat, and their wives do not eat. [For he makes her a chalalah by cohabiting with her in that she cohabits with one who is unfit for (marriage with) her.] And if he did not cohabit with her from the time he became a petzua dakka and a k'ruth shafchah [If she were married to him before this, and he did not cohabit with her after he became a petzua dakka], they may eat.
+	A petzuah dakka is one whose testicles have been injured, even one of them. And a k'ruth shafchah is one whose membrum is cut. And if there remained even a hairs-breadth of the corona [If it were cut from the corona down], he is fit, [the "membrum" being from the corona upwards towards the body. The corona (atarah) is the row of flesh surrounding the circumcision site. Whether the membrum is injured as by sword or knife, or whether it was crushed and became small of itself — whether it was cut in the membrum or the testicles or the testicular cords — all of these render him unfit. And this is so only when man is the cause; but if illness is the cause, all is kasher.] A petzua dakka and a k'ruth shafchah are permitted to a proselyte and to a freed bondswoman. And they are forbidden only to enter the congregation, it being written (Deuteronomy 23:2): "A petzua dakka and a k'ruth shafchah shall not come into the congregation of the L rd."
+	An Ammonite and a Moavite are forbidden (to enter the congregation of the L rd), and their prohibition is perpetual; but their women are permitted immediately. An Egyptian and an Edomite are forbidden only until three generations, both the males and the females. R. Shimon permits the females immediately. R. Shimon said: This can be deduced a fortiori, viz.: Now if in a place where the males are interdicted perpetually, the females are permitted immediately — in a place where the males are interdicted only until three generations, should it not follow that the females be permitted immediately! They said to him: If this is the halachah, we shall accept it; and if (only) an a fortiori argument, it can be refuted. [If you are expounding an a fortiori argument of your own, it can be refuted, viz.: In the instance of Ammon and Moav, the reason (that only men and not women are interdicted) is given, viz. (Deuteronomy 23:4): "Because they did not greet you with bread and with water" — and it is not the way of a woman to greet, whereas no reason is given for (the interdict against) an Egyptian and an Edomite.] He answered: No, I am stating a halachah. Mamzerin and Nethinin are interdicted, and their interdict is perpetual, both males and females. [Nethinim are the Giveonites who converted to Judaism in the days of Joshua, and who were "given" (netunim) to be hewers of wood and drawers of water.]
+	R. Yehoshua said: I have heard that a saris (one who is impotent) gives chalitzah and that his wife receives chalitzah; and that a saris does not give chalitzah and his wife does not receive chalitzah [viz. (Deuteronomy 25:6): "…and his name will not be wiped out" — to exclude one whose name is already wiped out], and I cannot explain [with which saris chalitzah obtains and with which it does not.] R. Akiva said: I will explain it: Seris adam ("a man-caused saris") [who became a saris after he was born] gives chalitzah and his wife receives chalitzah because there was a time when he was kasher; a seris-chammah ("a sun-saris") does not give chalitzah and his wife does not receive chalitzah, for there was never a time when he was kasher. [("seris-chammah") from his mother's womb, never having seen the sun except when he was a saris. His signs: one who has no beard, whose hair is soft, whose skin is smooth, whose urine does not raise a vapor, whose urine-jet is not dome-like (i.e., it does not go far enough to form a dome), whose semen is thin, whose urine has no vinegar-like odor, whose skin does not give off a vapor when he bathes in the wintertime, and whose voice is not distinctly a man's voice.] R. Elazar says: Not so, but a seris-chammah gives chalitzah and his wife receives chalitzah, because he can be healed; a seris-adam does not give chalitzah and his wife does not receive chalitzah, because he cannot be healed. [The halachah is in accordance with R. Akiva, who says that a seris-adam gives chalitzah and his wife is subject to chalitzah and yibum; but he does not take a woman in yibum, for he is forbidden to enter the congregation.] R. Yehoshua b. Betheira testified about one Ben Megoset, a seris-adam in Jerusalem, whose wife was taken in yibum, in confirmation of the words of R. Akiva.
+	The saris [a seris-chammah] does not give chalitzah and does not take a woman in yibum [and his wife is not subject to chalitzah or yibum.] Similarly, an eilonith [We have described her signs in the first chapter (1:1)] is subject to neither chalitzah nor yibum. If a saris gives chalitzah to his yevamah, he does not render her unfit (to the priesthood). If he cohabits with her, he does render her unfit, for his cohabitation is one of z'nuth. Similarly, if the brothers gave chalitzah to an eilonith, they do not render her unfit; if they cohabit with her, they do render her unfit, for her cohabitation is one of z'nuth. [Since she is exempt from yibum, she is forbidden to them as "the wife of one's brother."]
+	If a seris-chammah Cohein married the daughter of an Israelite, he causes her to eat terumah. R. Yossi and R. Shimon say: If a hermaphrodite Cohein marries the daughter of an Israelite, he causes her to eat terumah. [For they hold that a hermaphrodite is regarded as a male. And R. Yossi retracts and says in the baraitha that a hermaphrodite is regarded as a distinct creation, which the sages did not determine to be male or female, for which reason a hermaphrodite Cohein does not cause her to eat terumah.] R. Yehudah said: If a tumtum (one whose genitals are concealed) were incised and found to be a male, he does not give chalitzah, for he is like a saris. [The halachah is not in accordance with him; for it is ruled above that a seris-adam gives chalitzah and his wife receives chalitzah, and a tumtum that was incised is like a seris-adam]. A hermaphrodite marries (a woman), but is not married (to a man). [For he is regarded as a male, and if a man cohabits with him, it is as if he were cohabiting with a male, whether by way of his male feature (i.e., the anus) or by way of his female feature.] R. Eliezer says: (If one lives with) a hermaphrodite, he is liable to stoning as (if he would live) with a male. [Only if he does so by way of his male feature and not by way of his female feature. And the halachah is in accordance with R. Eliezer.]
+
+Chapter 9
+
+	There are some who are permitted to their husbands and forbidden to their yavmin, and there are some who are permitted to their yavmin and forbidden to their husbands. And there are some who are permitted to both, and there are some who are forbidden to both. These are permitted to their husbands and forbidden to the yavmin: a regular Cohein who married a widow and who has a brother who is a high-priest [The same applies to (a Cohein who married) a virgin, for when he dies she is rendered a widow. "a widow" is stated in anticipation of what comes later, viz.: "a high-priest who married a widow."], a chalal who married a kesheirah, who has a brother who is kasher, an Israelite who married the daughter of an Israelite, who has a brother who is a mamzer, a mamzer who married a mamzereth, who has a brother who is an Israelite. These are permitted to their husbands and forbidden to their yavmin.
+	And these are permitted to their yavmin and forbidden to their husbands: a high-priest who betrothed a widow and who has a brother who is a regular Cohein [But if he married her, she becomes a chalalah through his cohabitation and is forbidden to both the husband and the yavam.], a kasher who married a chalalah and who has a brother who is a chalal, an Israelite who married a mamzereth and who has a brother who is a mamzer, a mamzer who married the daughter of an Israelite, who has a brother who is an Israelite. These are permitted to their yavmin, but forbidden to their husbands. Forbidden to both: a high-priest who married a widow, who has a brother who is either a high-priest or a regular priest, a kasher who married a chalalah, who has a brother who is kasher, an Israelite who married a mamzereth, who has a brother who is an Israelite, a mamzer who married the daughter of an Israelite, who has a brother who is a mamzer. These are forbidden to both. And all other women are permitted to their husbands and to their yavmin.
+	The sheniyoth interdicted by the soferim (see 2:4): "If she were shniyah to the husband and not to the yavam [e.g., the mother of her husband's mother, but not of the yavam's mother, as when they were brothers from the father but not from the mother], she is forbidden to the husband and permitted to the yavam. If she were shniyah to the yavam and not to the husband, she is forbidden to the yavam and permitted to the husband. If she were shniyah to both, she is forbidden to both. She has no kethubah [It is the hundred and two hundred, which is the principal of the kethubah, which she does not have, but she does have the addition], and she does not have fruit [He does not pay her for the fruit of her nichsei melog. And even though the rabbis granted him fruit for his obligation to redeem her, and he has no obligation to redeem this one, in that she does not satisfy: "And I shall cause you to dwell with me as a wife" — so that it would seem that he should reimburse her for what he ate of her nichsei melog — still, the rabbis penalized her to have no claim on the fruit that he ate as a condition of the kethubah, just as they penalized her to have no claim on the principal of the kethubah. For a condition of the kethubah is likened to the kethubah itself.], and she does not have sustenance [It goes without saying that he does not have to feed her while she is still with him, for he is obliged to send her away. But even if he went abroad and she borrowed and ate, he need not pay. For with a kasher wife, if she borrowed and ate, the husband is obliged to pay. For the lender claims what he lent her and she claims it of her husband. For it is only when one fed her not by way of loan that we say in Kethuvoth that the halachah is according to Chanan, who said that if one went abroad and another fed his wife, he (the latter) has placed his money "on a deer's horn." For since he fed her for the sake of her husband, and he lent her nothing, from whom can he claim payment? She did not borrow anything, and her husband did not ask him to feed her. Therefore, he has performed a mitzvah (but he can make no claim). If he lent her, and she is kasher, her husband must repay him, but if she is one of the shniyoth, he is not obliged to pay.], and she does not receive belaoth [If the husband used her nichsei melog until they were "worn out" (balu), he need not reimburse her. For we might think that since she has no kethubah, if the husband ate her nichsei melog, he must reimburse her for what was "worn away"; we are, therefore, apprised that the rabbis penalized her, that her husband not pay belaoth, but whatever she finds remaining (of the nichsei melog) she takes], and the child (of the union) is kasher, and we force him to send her away. A widow to a high-priest, a divorcée and a chalutzah to a regular priest, a mamzereth and a Nethinah to an Israelite, the daughter of an Israelite to a Nathin or to a mamzer have a kethubah. [They have a kethubah and fruit, the husband paying them for the fruit he ate of their nichsei melog. And they have sustenance, being fed from his property (but only after his death. While he is alive, he is not forced to feed her, for he is obliged to send her away. And if someone lent her food in her husband's lifetime, he need not repay the loan.) They also have belaoth, the husband being obliged to return what he "wore away" of their nichsei melog. And this is only when he knew them (to be a widow, etc.), but if he did not know them to be so, they have neither kethubah, fruit, sustenance, nor belaoth. But they do have the addition and the belaoth which remain. As to the shniyoth not having kethubah, fruit, sustenance, or belaoth, and a widow to a high-priest, and a divorcée or a chalutzah to a regular priest having them — this is because the former are interdicted (only) by the scribes and require reinforcement (of the interdict), whereas the latter are interdicted by the Torah and do not require reinforcement. In the chapter "These receive stripes," it is shown that a chalutzah to a high-priest is interdicted by the Torah. And even though a chalutzah to a regular priest is interdicted by the scribes, it was likened to Torah-interdicted in this regard.]
+	The daughter of an Israelite betrothed to a Cohein, or pregnant by a Cohein, or shomereth yavam to a Cohein, and, also, the daughter of an Israelite to a Cohein do not eat terumah. [As we learned (7:4): "The fetus and the yavam and betrothal … disqualify and do not cause to eat."] The daughter of an Israelite betrothed to a Levite, or pregnant by a Levite, or shomereth yavam to a Levite, and also the daughter of a Levite to an Israelite do not eat ma'aser. [The entire Mishnah is in accordance with R. Meir, who says that ma'aser rishon is forbidden to strangers (i.e., non-Levites), but this is not the halachah.] The daughter of a Levite betrothed to a Cohein, pregnant by a Cohein, shomereth yavam to a Cohein, and also, the daughter of a Cohein to a Levite may eat neither terumah nor ma'aser. [This is the intent: Neither terumah nor ma'aser is distributed on the threshing floor, neither to the daughter of a Cohein nor the daughter of a Levite — a decree by reason of a divorcée, the daughter of an Israelite, who is forbidden to eat ma'aser. If they distribute ma'aser to a woman on the threshing floor, they might come to distribute it to the daughter of an Israelite after she has been divorced from the Levite; for not all  know that she had been receiving on the strength of her husband. For this reason R. Meir decreed that a woman not take a share on the threshing floor, even the daughter of a Cohein and the daughter of a Levite. As to its being stated: "The daughter of a Levite betrothed to a Cohein… may eat neither terumah nor ma'aser," the same is true even if she were married. It is because of the first part of the Mishnah, viz.: "The daughter of an Israelite betrothed to a Cohein, etc." (in which instance it is only if she were betrothed that she does not eat; for if she were married, she would eat) that here, too, at the end of the Mishnah, "The daughter of a Levite betrothed to a Cohein" is stated.]
+	If the daughter of an Israelite were married to a Cohein, she may eat terumah. If he died, and she had a child from him, she may eat terumah, [it being written (Leviticus 22:11): "…And one that is born in his house — they may eat (yochlu) of his bread." Read it "ya'achilu" ("they cause to eat"). So long as her child is alive, it "causes her" to eat terumah.] If she married a Levite [after she had had a child from the Cohein], she eats ma'aser [and not terumah, though she has a child from the Cohein, for she has subsequently become a "stranger."] If he (the Levite) died, and she had a child from him, she eats ma'aser [on the strength of her son from the Levite; but she does not eat terumah on the strength of her child from the Cohein, having seed from a stranger.] If she married an Israelite, she eats neither terumah nor ma'aser. If he dies, and she had a child from him, she eats neither terumah nor ma'aser. If her child from the Israelite died, she eats ma'aser. If her child from the Levite died, she may eat terumah. If her child from the Cohein died, she may eat neither terumah nor ma'aser.
+	If the daughter of a Cohein married an Israelite, she may not eat terumah. If he died, and she had a child from him, she may not eat terumah. If she married a Levite, she may eat ma'aser. If he died and she had a child from him, she may eat ma'aser. If she married a Cohein, she may eat terumah. If he died and she had a child from him, she may eat terumah. If her child from the Cohein died, she may not eat terumah. If her child from the Levite died, she may not eat ma'aser. If her child from the Israelite died, she returns to the house of her father. And concerning this it is written (Leviticus 22:13): "Then she shall return to the house of her father as in her maidenhood. From the bread of her father she may eat."
+
+Chapter 10
+
+	If a woman's husband went abroad, and they came and said to her [i.e., if one witness said to her]: Your husband died, and she remarried [on the testimony of one witness], and then her husband returned, she leaves the one and the other [as per the halachah of a married woman who committed adultery, who is forbidden to both her husband and to the adulterer, not having been forced. And though the rabbis accepted one witness to prevent agunah (perpetual inability to remarry), that is because a woman is expected to thoroughly search out the matter before she remarries, and because she did not do so in this instance, she is penalized. But if she remarried on the testimony of two witnesses who said: Your husband died, it is stated at the end: "If she remarried without a ruling of beth-din (i.e., if the permission of beth-din were not required, two witnesses having testified), she is permitted to return to her first husband," being considered "forced," for what was she to have done? But in the gemara it is shown that this is not the halachah, that it makes no difference whether she remarried by the ruling of beth-din on the testimony of one witness, or on the testimony of two witnesses — if her first husband returns, she leaves both, and all of the other provisions apply to her], and she requires a get from the one and from the other. [The reason she requires a get from the second is that when the second is seen alive, people think that she received a get from the first, on the basis of which she married the second, so that she is his bona fide wife; and if he sends her away without a get, it is found (i.e., the impression is given) that a married woman is sent away without a get.] And she has neither kethubah, nor fruit, nor sustenance, nor belaoth, [which were lost; but she does not forfeit those which remain] — neither from the one nor from the other. If she had taken from the one or from the other, she must return it, and the child is a mamzer from the one or from the other [If she had a child by the second, it is a confirmed mamzer, and if the first took her back and she had a child, it is a mamzer by rabbinic ordinance.], neither of them (if they were Cohanim) may become unclean to her (if she died), neither acquires the lost objects that she finds [For why did the rabbis ordain that a husband acquires such objects? To prevent his hating her. But here, let him hate her by all means!], nor the work of her hands [For why did the rabbis ordain that a husband acquires this? Because he feeds her. But in this instance, since her sustenance is not incumbent upon him, he does not acquire the work of her hands.], nor (the power) to absolve her vows. [For why does a husband have such power? So that she not become demeaning to him. But here, let her become demeaning by all means!] If she were the daughter of an Israelite, she becomes unfit for (eating) terumah, [having the status of a "zonah"], and if she were the daughter of a Levite (she becomes unfit for eating) ma'aser [This is a (rabbinic) penalty, for (by Torah ordinance), the daughter of a Levite who became a zonah does not become unfit for eating ma'aser], and the daughter of a Cohein (becomes unfit for eating) terumah [even that which is terumah by rabbinic ordinance], and the heirs of both do not inherit her kethubah [a kethubath b'nin dichrin (see Kethuboth 4:10)]. And if they died, the brothers of the one and the brothers of the other give chalitzah and do not take her in yibum. [The brothers of the first give chalitzah by Torah ordinance, and the rabbis decreed that yibum not be performed; and the brothers of the second give chalitzah by rabbinic ordinance, just as she requires a get from the second by rabbinic ordinance.] R. Yossi says: Her kethubah is attached to the property of her first husband. R. Elazar says: Her first husband has rights in what she finds, the work of her hands, and the absolution of her vows. R. Shimon says: Cohabitation with or chalitzah from the brothers of the first exempt her tzarah. [He disagrees with what precedes, viz.: "They give chalitzah and do not take her in yibum], and the child is not a mamzer [if her first husband took her back. And the halachah is in accordance with neither R. Yossi, nor R. Elazar, nor R. Shimon.] And if she married without the permission [of beth-din, as when two witnesses said to her: Your husband died, in which instance the permission of beth-din is not required], she is permitted to return to him.
+	If she remarried by ruling of beth-din, she leaves him and she is exempt from an offering. [For if an individual (as opposed to a congregation) acts by ruling of beth-din, he is exempt from an offering (if the ruling is subsequently found to be erroneous.)] If she did not remarry by ruling of beth-din [but on the testimony of two witnesses], she must leave and bring an offering, [for she sinned unwittingly. The halachah is not in accordance with this Mishnah, but whether she remarried by ruling of beth-din or on the testimony of two witnesses, she and her second husband must bring an offering.] Superior is the power of beth-din, which exempts her from an offering. If beth-din ruled that she could remarry, and she went and cohabited sinfully, she must bring an offering; for they permitted her only to remarry.
+	If a woman's husband and son went abroad, and they came and said to her: Your husband died, and then your son died, [so that she was not subject to yibum], and she remarried [to a stranger]; and then they said to her: The opposite was the case, she leaves him; and the child, both the former [i.e., before she heard otherwise], and the latter [after she heard otherwise] is a mamzer. This is in accordance with R. Akiva, who says that the issue of a relationship interdicted by negative commandment is a mamzer. But this is not the halachah.] If they said to her: Your son died, and then your husband died, and she were taken in yibum; and then they said to her: The opposite was the case, she leaves, and the child, both the former and the latter, is a mamzer. If they said to her: Your husband died, and she remarried; and they said to her: He was alive (at the time she remarried), and then he died, she leaves him; and the child — the former is a mamzer, and the latter is not a mamzer. If they said to her: Your husband died, and she was betrothed; and then her husband returned, she is permitted to return to him. Even if the latter gave her a get, she is not rendered unfit for the priesthood. R. Elazar b. Matia expounded in this regard (Leviticus 21:7): "And a woman divorced from her husband" (may not marry a Cohein) — and not from one who is not her husband.
+	If a man's wife went abroad, and they came and said to him: Your wife died, and he married her sister, and then his wife returned, she is permitted to return to him, [for the betrothal of the second is meaningless, and he lived with her in z'nuth. And it is stated in the gemara (Numbers 5:13): "And a man lie with her" — her lying (adulterously) forbids her (to her husband), and not her sister's.] He is permitted to the kin of the second [i.e., to marry her (sister's) daughter, it being ruled (11:1): "One may marry the kin of a woman he ravished or seduced], and the second is permitted to his kin; and if the first (i.e., his wife) died, he is permitted to the second. If they said to him: Your wife died, and he married her sister; and then they said to him: She was alive (when you married her sister) and then she died, the former child is a mamzer, and the latter is not. R. Yossi says: All who render unfit for others render unfit for themselves, and all who do not render unfit for others do not render unfit for themselves. [R. Yossi heard the first tanna saying: It makes no difference whether his wife and his brother-in-law went abroad or whether his betrothed and his brother-in-law went abroad — if they came and said to him: Your wife died and your brother-in-law died, and he married her sister, and then his wife and his brother-in-law returned, his brother-in-law's wife is forbidden to her husband, and his own wife is permitted to him. And R. Yossi said to him: In the instance of his betrothed and his brother-in-law, where it might be said that there was a condition in the betrothal, and that his marriage to her sister was a bona fide one (the condition not having been met), so that she (the second) requires a divorce from him (the one who is married to the first), so that it not be said that a married woman is leaving without a get — since he renders her unfit for others, i.e., his brother-in-law (for, leaving him with a get, she is rendered unfit to her husband), he also renders his wife unfit for himself, by reason of "the sister of his divorcée." But where his wife and his brother-in-law go abroad, and he marries her sister, in which instance it cannot be said that there was a condition in the marriage and that his marriage to the second was a bona fide one (as it could be said of betrothal), and she (the second) does not require a divorce from him — since he does not render unfit for others, not rendering his brother-in-law's wife unfit for him, he does not render unfit for himself, his wife being permitted to him, not being "the sister of his divorcée."]
+	If they said to him: Your wife died, and he married her sister from her father [not from her mother], and then [they said to him:] she [the second] died, and he married her [the second's] sister from her mother [and not from her father, so that the third is a stranger to the first], and then [they said to him:] she [the third] died, and he married her [the third's] sister from her father [and not from her mother, so that the fourth is a stranger to the second, and, it goes without saying, to the first], and then [they said to him:] she [the fourth] died, and he married her sister from her mother [so that she is a stranger to the third, and, likewise, to the first and to the second], and then they were all found to be alive [i.e., they said to him that they are all alive], he is permitted to the first, the third, and the fifth [for they are not kin to one another. And though the third is the sister of the second, she is permitted; for the betrothal of the second did not "take," she being "his wife's sister" to the first, whom he had married before, so that she (the second) is like his ravished or seduced one (concerning which it is ruled that if one ravished a woman he is permitted to marry her daughter), the Torah having forbidden the sister of a wife alone; and where betrothal does not "take," she is not "the sister of a wife." And, similarly, with the fifth. Though she is the sister of the fourth, she is permitted to him. For since betrothal "took" in the third, the cohabitation of the fourth, who is a sister of the third, is found to be one of z'nuth, and the fifth is not forbidden to him.] And they exempt their tzaroth. [If he (the husband) died, and the yavam came and took one of them in yibum, he exempts her tzarah.] And he is forbidden to the second [because of the first] and to the fourth [because of the third.] And cohabitation with either one of them (the second or the fourth) does not exempt her tzarah (i.e., the husband's wives). And if he cohabited with the second after the death of the first, [the account of her death being true, and of the death of the others, false], he is permitted to the second and the fourth, and they exempt their tzaroth; and he is forbidden to the third [because of the second] and to the fifth [because of the fourth]. And cohabitation with either one of them (the third or the fifth) does not exempt her tzarah.
+	One (a yavam) of nine years and one day renders [the yavamah] unfit to the brothers [if he lives with her, for his act is considered "cohabitation." The same is true if he gives her a get or makes a ma'amar in her, both being valid (although his get is not a complete get, and his ma'amar is not a complete ma'amar.)], and his brothers render [her] unfit to him. But he renders unfit in the beginning, whereas his brothers render unfit in the beginning and in the end. [In the gemara it is explained that with a ma'amar, he renders unfit in the beginning, but not in the end. That is, if his older brother made a ma'amar and then he of nine years and one day made a ma'amar, he does not render her unfit to his brothers; but with cohabitation, he renders her unfit both in the beginning and in the end. Our Mishnah is elliptical, and is to be understood thus: "But he renders unfit (only) in the beginning, whereas they render unfit (both) in the beginning and in the end. When is this so? With a ma'amar, but with cohabitation, he renders unfit in the end, too. How so? etc."] How so? If he of nine years and one day cohabited with his yevamah, he renders her unfit to the brothers (who had made a ma'amar first). If the brothers lived with her, or made a ma'amar, or gave her a get or chalitzah, they render her unfit to him (even after he cohabited with her).
+	If one (a yavam) of nine years and one day cohabited with his yevamah, and then his brother of nine years and one day cohabited with her, he (the latter) renders her unfit to him. [For this is like a ma'amar after a ma'amar, both (cohabitations) "taking."] R. Shimon says: He does not render her unfit. [For the cohabitation of a nine-year-old, according to R. Shimon, either acquires her or does not acquire her. If it acquires her, it acquires her completely, so that the cohabitation of his brother is meaningless. And if it does not acquire her, then it is as if neither he nor his brother had cohabited with her.]
+	If one (a yavam) of nine years and one day cohabited with his yevamah, and then with her tzarah, he renders (them) unfit to himself. R. Shimon says: He does not render unfit. If one of nine years and one day cohabited with his yevamah and died, she receives chalitzah and is not taken in yibum. [For she has upon her the linkage of two yavmin. For with the cohabitation of his minor, which is like a ma'amar in an adult, she is not released from the linkage of her first falling, and the linkage of the second falls upon her, concerning which we learned (3:9): "when the linkage of one yavam, and not two, is upon her."] If he married a woman and died [and he has brothers], she is exempt [from yibum]. For though his cohabitation is "cohabitation," his acquisition is not "acquisition" until he brings two (pubic) hairs. In the instance of a yevamah, however, since she is linked to him, the rabbis made it (his cohabitation) like a ma'amar.]
+	If one (a yavam) of nine years and one day cohabited with his yevamah, and when he came of age, he married another woman and died — if he did not cohabit with the first from the time he came of age, the first receives chalitzah and is not taken in yibum, [for the linkage of two yavmin is upon her. Since he did not cohabit with her when he came of age, she did not satisfy the first falling (for yibum).], and the second either receives chalitzah or is taken in yibum. R. Shimon says: He takes whichever he wishes in yibum, [the linkage of two yavmin not obtaining according to R. Shimon (And thus do we find it in 3:9)], and he gives chalitzah to the second. [For (it may be that) they are not tzaroth for one to be exempt by the yibum of the other. And he cannot take both in yibum either. Since she is her tzarah by partial ma'amar according to the rabbis, the impression is given of two yevamoth coming from one house.] Both one who is nine years and a day, and one who is twenty years and has not brought two (pubic) hairs [are alike in respect to all that is stated above. For so long as he has not brought two hairs, he is a minor, until he reaches the age of thirty-five. And if he reaches that age without having brought two hairs, even though the aforementioned signs of a saris (8:4) are not observable in him, he is regarded as a seris-chammah.]
+
+Chapter 11
+
+	One may marry the kin of a woman that he ravished or seduced. [He is permitted to marry her daughter, her mother, or her sister, it being written (Leviticus 20:14): "And a man, if he takes a woman and her mother" — With all of the others "lying" is written, and here, "taking," to teach that it is by way of "taking" (in marriage) that they are interdicted.] If one ravishes or seduces (the kin of) one to whom he is married, he is liable. One may marry a woman who has been ravished by his father or seduced by his father; ravished by his son or seduced by his son. R. Yehudah forbids a woman ravished by his father or seduced by his father, [it being written (Deuteronomy 23:1): "A man shall not take the wife of his father, and he shall not uncover the lap of his father" — the "lap" that his father has seen, he may not uncover. The halachah is not in accordance with R. Yehudah. But the sages forbade one suspected of (illicit relations with) a woman to marry her daughter, or sister, or mother, or one of her kin; for she is wont to be with them, and they might come to sin. And if he transgressed and married one of the kin of a woman he ravished or seduced or one of the kin of a woman he is suspected of, she is not taken from him. As to our Mishnah, "One may marry, etc.", which implies that he may do so ab initio — this is so after the death of the one he ravished or seduced, where it is not to be feared that after marrying the daughter, he will live with the first.]
+	If the sons of a proselyte woman became proselytes with her, they do not give chalitzah, and they do not take in yibum, ["brotherhood" from the father being required (for yibum), and proselytes having no kinship from the father.] (This is so) even if the first were conceived in non-holiness (i.e., before proselytization) and born in holiness, and the second, conceived in holiness and born in holiness. And the same applies to a bondswoman, whose children were freed together with her.
+	Five women whose children were mixed up with each other [and each had a son, who did not become mixed up with them] — if those who had been mixed together grew up, married and died, four give chalitzah to one of them, and the fifth takes her in yibum. [The known son of each one of the four gives chalitzah to one of them, each possibly being his brother's wife; and the fifth marries her in any event — If she is his brother's wife, he takes her in yibum; and if not, her yavam has given her chalitzah.] He (the one who performed yibum) and three give chalitzah to another woman, and the fifth takes her in  to another woman, and the fifth takes her in yibum [in any event. And these two (who have taken wives in yibum) give chalitzah to the third woman, the other two with them, and the fifth takes her in yibum, and so with the others.] It is found, then, that there are four chalitzoth and one yibum for each woman. [Four chalitzoth first, for neither is permitted to take her in yibum until the other four give her chalitzah, so that he not be in violation of "a yevamah to the marketplace." And the four may also give chalitzah to all of them and the fifth marry them, but the first procedure is preferable, for it may be that each will take his linked one and fulfill the mitzvah of yibum.]
+	A woman whose child became mixed up with that of her daughter-in-law — If those who had been intermixed grew up, married and died, the (known) sons of the daughter-in-law give chalitzah, but do not take in yibum, each woman possibly being his brother's wife or the wife of his father's brother. And the sons of the mother-in-law either give chalitzah or take in yibum, each woman possibly being his brother's wife or the wife of his brother's son. If the known sons died, the mixed up sons give chalitzah to the (wives of) the sons of the mother-in-law but do not take in yibum, each woman possibly being his brother's wife or the wife of his father's brother. And the sons of the daughter-in-law — one gives chalitzah [first] and [then] the other takes in yibum [— in any event. If the one who gave chalitzah is the son of the daughter-in-law, and he gave chalitzah to his brother's wife, he permits her thereby, and the other, the son of the mother-in-law, may marry her, the wife of one's brother's son being permitted to him. And if the one who gave chalitzah is the son of the mother-in-law and he gave chalitzah to the wife of his brother's son, it is as if she has received chalitzah from a stranger, so that when the son of the daughter-in-law takes her in yibum, he does so properly.]
+	If the child of the daughter of a Cohein were mixed up with the child of her bondswoman, they eat terumah, [for both a Cohein and the bondsman of a Cohein eat terumah. And they share one share on the threshing floor. [The gemara explains that they share as one. If both come as one to the threshing floor, they are given (the produce), but it is not given to one without the other, this tanna holding that terumah is not allocated to a bondsman unless his master is with him.] And they do not become unclean for the dead, and they do not marry, neither fit women (i.e., women who are fit for the priesthood) nor unfit ones. [For each one is possibly a Cohein-possibly a bondsman. The fit ones are forbidden to the bondsman, and the unfit ones are forbidden to the Cohein, and (the ruling in the instance of) "something possibly forbidden is for stringency." When the mixed up ones grow up and free each other, they marry women fit for the priesthood and they do not make themselves unclean for the dead. And if they do make themselves unclean, they do not receive forty stripes, [for each one can say: I am not a Cohein.] And they do not eat terumah. And if they did eat, they do not pay the principal and a fifth, [for each one can say: I am not a Cohein, and money is not taken from one on the basis of a doubt], and they do not share on the threshing floor, and they sell the terumah. [They do not give the terumah of their produce to a Cohein, for each one can say: Bring proof that I am not a Cohein. But, in any event, they are not permitted to eat it, but they sell it to a Cohein and the money is theirs.], and they do not share in what was consecrated to the Temple [such as the hides of offerings; for to each one we can say: Bring proof that you are a Cohein and take.] And we do not give them offerings [to sacrifice], and we do not take them from their hands [e.g., if a first-born (beast) were born to them, we do not take it from them, but allow it to graze until it is blemished.] And they are exempt from (giving a Cohein) the shoulder, the cheeks, and the maw. And his first-born grazes until it is blemished, and there are imposed upon him the stringencies of Cohanim and the stringencies of Israelites. [The gemara explains that the fistful is taken of their meal-offerings as in the meal-offerings of Israelites, and is offered by itself, and what is left over is not eaten as with the meal-offering of an Israelite, but is burned, as with the meal-offering of a Cohein, which is entirely burned.]
+	If one did not wait three months after her husband (died), and she remarried and bore a son, and it is not known whether he is a nine-month birth to the first husband, or a seven-month birth to the second — If she had sons from the first and sons from the second, they give chalitzah, but do not take in yibum [the wife of the doubtful son. One of the sons of the first gives chalitzah on the possibility that he is their father's son; but they do not take in yibum, it being possible that he is the son of the second, so that he is their brother from their mother, but not from their father, in which instance his wife is kareth-interdicted to them. And, likewise, with the sons of the second.] And he, likewise, with them. He gives chalitzah [to their wives], but he does not take in yibum. If he had brothers from the first and brothers from the second, not from the same mother, he either gives chalitzah [to the wife of the son of the first] or takes her in yibum. If he is his brother, all well and good; if not, she is a stranger to him. (This, when there is no other brother but him, where there is no possibility of "a yevamah to the marketplace.") And the same applies to the wife of the son of the second.] And they — one gives chalitzah and the other takes in yibum. [Either the son of the first or the son of the second gives chalitzah, and the other takes in yibum. If she is his yevamah, all well and good; if not, she is a stranger to him. And there is no problem of "a yevamah to the marketplace," for her yavam has given her chalitzah.]
+	If one [of the husbands (in the above instance) were an Israelite and the other a Cohein, he (the doubtful son) must marry a woman fit for a Cohein, and he may not make himself unclean for the dead [see 11:5 for this and for what follows.] If he did make himself unclean, he does not receive forty stripes. And he does not eat terumah. If he did eat, he does not pay the principal and a fifth. And he does not share on the threshing floor, and he sells the terumah and the money is his. And he does not share in the offerings of the sanctuary, and he is not given offerings, and we do not take his from his hand, and he is exempt from the shoulder, the cheeks, and the maw, and his first-born (beast) grazes until it is blemished, and there are imposed upon him the stringencies of Cohanim and the stringencies of Israelites. If both were Cohanim, he mourns (each of them) [on the possibility that he is his father; and on the day of his death, he is forbidden to eat consecrated food.] and they mourn him [and on the day of his death, consecrated food is forbidden to both of them. Such an instance, where he sees the death of both and yet is a fit Cohein (not having been made a chalal by marriage to a Cohein after a divorce), so that he may not become unclean for them — such an instance obtains when she were betrothed (to the first) mistakenly, on condition, the condition not having been fulfilled, in which instance she leaves him without a get, and where she remarried within three months (of the death of the first). In such an instance he sees the death of both and yet is a fit Cohein, for which reason he may not become unclean for them.] He may not become unclean for them and they may not become unclean for him. He does not inherit them, [for the heirs push him off, one to the other], but they inherit him [for who can stop them? And they divide the money between themselves]. He is not liable for striking or cursing the one or the other, and he may go up for the watch (mishmar) of the one or the other [to serve, and the men of that watch cannot stop him], but he does share (in the offerings), [for all the men of one watch can push him off to the other.] If both (husbands) were in one watch, he takes one share.
+
+Chapter 12
+
+	The mitzvah of chalitzah is before three judges, even three hedyototh (non-learned men). [The reason they are called "judges" is that, like judges, they must know how to read the verses. And though it is stated that the mitzvah of chalitzah is before three, two others must join them so that the chalitzah, being before five, is more greatly publicized. And the two that are added need not even know how to read. If she performed chalitzah with a minal [(a foot-covering) of soft leather], her chalitzah is kasher; [but he should not do so ab initio — a decree lest he give chalitzah with a minal torn from above. For even if the torn one sits on his foot, since it is soft, it does not satisfy the requirement of affording protection. But a sandal (a shoe) is of stiff leather, and since, when it is torn it does not sit on his foot, there is no reason to forbid (an intact sandal) lest he come to give chalitzah with a torn sandal — for which reason chalitzah is essentially with a sandal.] If she performed chalitzah with anfilin [foot-coverings of cloth], her chalitzah is invalid, for something that affords protection is required, it being written here (Deuteronomy 25:9): "his shoe," and, elsewhere (Ezekiel 16:10): "And I shod you with tachash," which is leather.] (If he gave her chalitzah) with a heeled sandal, it is kasher; with an unheeled sandal, it is invalid. From the knee-joint down, her chalitzah is kasher; from the knee-joint up [i.e., if the laces of the shoe were tied above the knee-joint], it is invalid.
+	If she performed chalitzah with a sandal that was not his or with one of wood [provided that it was covered with leather] or with the left shoe on the right foot, her chalitzah is kasher. If she performed chalitzah with a large shoe in which he could walk, [If the shoe were larger than his size, if he could walk in it, her chalitzah is kasher], or with a small shoe [smaller than his size], if it covered most of his foot, her chalitzah is kasher. If she performed chalitzah at night, her chalitzah is kasher. R. Eliezer rules that it is invalid. (If she performed chalitzah) on his left foot, it is invalid. R. Eliezer rules that it is kasher. [The halachah is according to R. Eliezer re invalidating chalitzah at night, and not in accordance with him re ruling chalitzah on the left foot to be kasher].
+	If she removed the shoe and spat, but did not recite (the prescribed formula), her chalitzah is kasher. [For when the Torah wrote: "Thus," implying a constraint, it was written relative to the act, viz. (Deuteronomy 25:9): "Thus shall be done with the man," and recitation is mere speech.] If she recited and spat, but did not remove the shoe, her chalitzah is invalid. If she removed the shoe and recited, but did not spit — R. Eliezer says: Her chalitzah is invalid. R. Akiva says: Her chalitzah is kasher. R. Eliezer said: "Thus shall be done" — Everything which is an act constrains. R. Akiva rejoined: Does that prove it? (It is written:) "Thus shall be done with the man" — everything which is an act in the man [such as chalitzah, where the woman performs an act on the man's body, as opposed to spitting which is not an act on the man's body.]
+	A deaf-mute who was given chalitzah, and a deaf-mute who performed chalitzah, and a woman given chalitzah by a minor — her chalitzah is invalid. [("A deaf-mute who was given chalitzah, his chalitzah is invalid":) For he does not release her (from yibum linkage) where there is another brother who is fit. ("And a deaf-mute who performed chalitzah, her chalitzah is invalid":) For she herself is not released by her chalitzah, and there is no amendment for her except through yibum. And if he wishes to send her away thereafter, he does so by a get. ("And a woman given chalitzah by a minor, her chalitzah is invalid.":) Wherever "invalid chalitzah" (chalitzah p'sulah) is spoken of in our chapter, it is only in that she cannot be taken in yibum after that chalitzah, and she requires a bona fide chalitzah to permit her to others. And that tanna who calls the chalitzah of a minor "chalitzah p'sulah," which implies that it renders her unfit for yibum — that tanna is R. Meir; for the rabbis say that the chalitzah of a minor is meaningless and does not render her unfit for yibum. And the halachah is in accordance with the sages.] If a minor performed chalitzah, she must do so (again) when she comes of age; and if she did not, her chalitzah is invalid.
+	If she performed chalitzah before two [fit] judges, or three, and one [of them] were found to be kin or unfit, [so that only two fit ones remained], her chalitzah is invalid, [and this is the halachah, chalitzah not being valid with fewer than three.] R. Shimon and R. Yochanan Hasandler rule it to be valid. And it once happened that chalitzah was performed between the man and the woman (alone) in prison, and when R. Akiva was apprised of it he ruled it valid.
+	The mitzvah of chalitzah: He and his yevamah come to beth-din, and they counsel him as befits him. [If he were young and she old; or he, old, and she, young, they tell him: What do you want with someone so young (or with someone so old) — find someone your own age!], viz. (Deuteronomy 25:8): "Then the elders of his city shall call to him and they shall speak to him." She says (Ibid. 7): "My yavam does not desire to invest for his brother a name in Israel; he does not desire to have me in yibum," and he says (Ibid. 8): "I did not desire to take her." And in the holy tongue they (the yavam and the yevamah) would say (Ibid. 9): "Then his yevamah shall draw near to him before the eyes of the elders, and she shall remove his shoe from his foot, and she shall spit in his face" (spittle that is visible to the judges) "and she shall answer and say: 'Thus shall it be done with the man who would not build the house of his brother.'" Until this point they (the judges) would read for them. And when R. Horkanos read (for the yevamah) under the terebinth in Kfar Ittam and concluded the entire section, it was established that the entire section be concluded, viz. (Ibid. 10): "And his name shall be called in Israel: 'the house chalutz hana'al' ('of the removed shoe')." It is a mitzvah for the judges (to answer after her: "chalutz hana'al"), and it is not a mitzvah for the disciples (to do so). R. Yehudah says: It is a mitzvah for all who stand there to say: "chalutz hana'al, chalutz hana'al!" [And the halachah is in accordance with R. Yehudah.]
+
+Chapter 13
+
+	Beth Shammai say: Refusal [miun] obtains only with the betrothed. [An orphan girl who was wed by her mother and her brothers can refuse only from betrothal (and not from marriage).] Beth Hillel say: Both with the betrothed and with the married. Beth Shammai say: With the husband, but not with the yavam. [If her husband died without her having refused him, and she fell before the yavam, she is not released with miun, but she waits until she comes of age and she performs chalitzah]. Beth Hillel say: (Refusal obtains) with both the husband and the yavam. Beth Shammai say: (Only) before him. Beth Hillel say: (Both) in beth-din and not in beth-din. Beth Hillel said to Beth Shammai: She may refuse when she is a minor, even four or five times. Beth Shammai rejoined: "The daughters of Israel are not hefker" ("abandoned ones") [and even from betrothal she cannot refuse and betroth herself to another and refuse again], but she refuses [this one] and waits [to become betrothed to another] until she comes of age, and she refuses and marries. [Not that she refuses another time, but that she refuses and waits to betroth another until she comes of age. Or, if she wishes to marry, she refuses her husband and marries immediately, for being married, she can no longer refuse according to Beth Shammai.]
+	Who is a minor that requires miun? One whose mother and brothers wed her with her knowledge. If they wed her without her knowledge, miun is not required. R. Chanina b. Antignos says: Any young girl who is not able to care for her betrothal (money or deed) does not require miun. R. Eliezer says: The act of a minor is of no significance; it is as if she has [not been married, but] seduced — the daughter of an Israelite to a Cohein does not eat terumah; the daughter of a Cohein to an Israelite eats terumah. [The halachah is not in accordance with R. Eliezer, but with R. Chanina b. Antignos. And one who is less than six is assumed not to be able to care for her betrothal and does not require miun. If she is older than ten, it is assumed that she is able to care for her betrothal, though she be extremely foolish. From six until ten it must be ascertained whether or not she is able to care for her betrothal. She may exercise the miun option until she reaches the age of twelve years and one day and shows (pubertal) signs. After that she cannot refuse, even if he did not cohabit with her. And if he lived with her after twelve years and one day, even if she did not show signs, we entertain the apprehension that the signs have fallen and that he has acquired her.]
+	R. Eliezer b. Yaakov says: (With) any detention (of the woman) which comes from the man — it is as if she is his wife. And (with) any detention which is not from the man — it is as if she is not his wife. [If he gave her a get, this is "detention" which comes from the man. For her not having exercised the miun option shows that her "detention" with him stemmed from (her desire to remain with) him. If she did exercise the miun option, this is "detention" which does not come from the man, her "detention" with him having stemmed from her desire to remain with him. The Mishnah is explained below.]
+	If one refuse [hamemaeneth] a man, he is permitted to her kin and she is permitted to his kin, and he does not render her unfit for the priesthood. If he gave her a get, he is forbidden to her kin and she is forbidden to his kin and he renders her unfit for the priesthood. If he gave her a get and took her back, and she refused him and married another and was widowed or divorced, she is permitted to return to him. [Even though if he did not take her back and she married another out of divorce and was widowed, she is forbidden to the first, still, if he took her back and she refused him, this refusal shows her to be a minor and annuls the get, so that in taking her back, it is not as if he is taking back his divorcée after she wed another.] This is the rule: get after miun — she is forbidden to return to him; miun after get, she is permitted to return to him. [That is, even if he divorced her many times and he took her back, and she refused him — if she married the other out of a get, she is forbidden to return to him; if out of miun, she is permitted to return to him.]
+	If one refused a man and married another and he divorced her; another, and she refused him, [that is, she then married a third and she refused him]; another, and he divorced her; another, and she refused him — whoever she left by get, she may not return to. [Even though she left the one after him by miun, this does not annul her get.]; whoever she left by miun, she may return to.
+	If one divorces a woman and takes her back, she is permitted to the yavam. [And we do not say that the original marriage causes the yevamah to fall before the yavam, and from the time his brother divorced her she is forbidden to him as "his brother's wife," being the divorcée of his brother.] R. Eliezer forbids her, [decreeing against all of these by reason of "an orphan in her father's lifetime," concerning whom it is stated later in our Mishnah that she is considered a divorcée even according to the rabbis. The halachah is not in accordance with R. Eliezer.] Likewise, if one divorced an orphan and took her back, she is permitted to the yavam. R. Eliezer forbids her. A minor who was betrothed by her father and was divorced is like "an orphan in her father's lifetime." [Even though her father is living, she is like an orphan relative to betrothal, her father no longer having the power to accept her betrothal.] If he took her back [when she was a minor], all say that she is forbidden to the yavam [if her husband died when she was still a minor, for her "return betrothal" was meaningless, her father's authority in her having lapsed, and she having no authority of her own, for which reason she remains in the status of a divorcée.]
+	If two brothers were married to two sisters, [if they were] orphans-minors, and the husband of one of them died, she leaves by reason of "his wife's sister," [and she is exempt from chalitzah and yibum.] The same applies to two deaf-mutes, (whose marriage is, likewise, by rabbinic ordinance). If one (sister) were an adult and the other, a minor, if the husband of the minor dies, the minor leaves by reason of "his wife's sister." If the husband of the adult dies, [and she fell for yibum before the husband of the minor, the linkage of the adult, which is Torah-based, forbids the minor to him because her marriage is (only) by rabbinic ordinance, and she is "the sister of his linked one." What, then, should be done?] R. Eliezer said: The minor is taught to refuse him [and dissolve the marriage, after which he takes the adult in yibum. And this is the halachah.] R. Gamliel says: If she refused, she refused; and if not, she waits until she comes of age, when the other leaves by reason of "his wife's sister." [The linkage of the adult does not forbid the minor to him, R. Gamliel holding that linkage is not strong enough to forbid his wife to him. Therefore, if she refused, all well and good, and he takes the adult in yibum. And if not, the minor abides with him until she comes of age and her marriage becomes Torah-based, whereupon the adult leaves by reason of "his wife's sister." But he does not give chalitzah to the adult, for he would thereby forbid his wife to himself by reason of "the sister of his chalutzah."] R. Yehoshua says: Woe to him for his wife [Woe to him who sends out his wife with a get. For we do not teach her to refuse, holding that "one should distance himself from refusals"], and woe to him for his brother's wife! He sends out his wife with a get, and his brother's wife with chalitzah.
+	If one were married to two orphans-minors [strangers], and he died, the cohabitation of chalitzah of one of them [after she came of age] exempts her tzarah. Likewise, with two deaf-mutes. [That is, just as with two minors, the cohabitation of one exempts her tzarah, so with two deaf-mutes. But chalitzah is not mentioned in respect to a deaf-mute, chalitzah not obtaining with her.] (If he were married to) a minor and a deaf-mute, the cohabitation of one of them does not exempt her tzarah. [Even though the marriage of both is not bona fide marriage, still, we do not know which he preferred, and which was regarded more as his wife.] A pikachath (one in possession of all her faculties) and a deaf-mute — the cohabitation of the pikachath exempts the deaf-mute; but the cohabitation of the deaf-mute does not exempt the pikachath. An adult and a minor — the cohabitation of the adult exempts the minor, but the cohabitation of the minor does not exempt the adult. [For cohabitation with one whose marriage was bona fide exempts her whose marriage was not bona fide, but the opposite is not the case.]
+	If one were married to two orphans-minors and he died — if the yavam cohabited with the first and then with the second, or if his brother cohabited with the second, the first is not rendered unfit. [For their cohabitation is equal. If the first is acquired (through it), she is his wife, and the cohabitation of the second is one of z'nuth. And if she is not acquired, both are strangers to him, for they were (likewise) not acquired by his brother. And he keeps the first, for she was not rendered unfit to him. But he does not keep the second, for it may be that they were acquired, so that after he cohabited with the first, the second was forbidden to him by reason of "two houses."] The same applies to two deaf-mutes. A minor and a deaf-mute — if the yavam cohabited with the minor and then with the deaf-mute, or if his brother cohabited with the deaf-mute, the minor is not rendered unfit to him. If the yavam cohabited with the deaf-mute and then with the minor, or if his brother cohabited with the minor, the deaf-mute is rendered unfit to him. [For it may be that the minor is completely acquired and the deaf-mute is partially acquired, so that (the interdict of) "two houses" obtains. For thus do we conclude in the gemara, that a minor is either totally acquired in that she is fit for cohabitation in the future — or not acquired at all. And a deaf-mute is acquired and "left over"; that is, partially and not absolutely acquired. And even so, if he cohabited with the deaf-mute after cohabiting with the minor, he does not render the minor unfit, whatever the case, viz.: If the minor is completely acquired, he has acquired her, and the subsequent cohabitation with the deaf-mute is of no significance in this regard. And if she is not acquired at all, neither was she acquired by his brother, so that she is a stranger. But if he cohabited first with the deaf-mute and then with the minor, he renders the deaf-mute unfit. For it may be that the minor was completely acquired, in which instance the acquisition of the deaf-mute, which is only a partial one, is invalidated. (Some versions read thus: If he cohabited with the minor and then with the deaf-mute, he renders the minor unfit to him, this being a decree in respect of his cohabiting with the deaf-mute and then cohabiting with the minor.)]
+	An adult and a minor — if the yavam cohabited with the adult and then cohabited with the minor, or if his brother cohabited with the minor, the adult is not rendered unfit. If the yavam cohabited with the minor and then cohabited with the adult, or if his brother cohabited with the adult, the minor is rendered unfit. R. Elazar says: We teach the minor to refuse him. [And the halachah is in accordance with R. Elazar.]
+	If a yavam-minor cohabited with a yevamah-minor, they are to "grow up" with each other [and he cannot divorce her until he comes of age, for the get of a minor is not a get.] If he cohabited with a yevamah-adult, she is to wait until he comes of age. If the yevamah said in the midst of thirty days [after the yavam took her]: I was not cohabited with, [and the yavam says: I did cohabit with you, and a get suffices for you], he is compelled to give her chalitzah. [For she is believed. For until thirty days one can restrain himself and not cohabit.] After thirty days, he is requested to give her chalitzah. [After thirty days he is believed; for a man cannot restrain himself from cohabiting for more than thirty days. However, she is not thereby permitted, having rendered herself forbidden and in need of chalitzah, so that he is requested to give her chalitzah. But he is not compelled, for he says that he did cohabit with her. As to his being compelled to give chalitzah in the midst of thirty days and being requested to give chalitzah after thirty days, and not being compelled and requested to take her in yibum — the gemara posits this to be an instance where she presents a get; for having given a get to his linked one, she is rendered unfit to him. But she still requires chalitzah to permit her to others. And if (after thirty days) she says: I was cohabited with, and he says: I did not cohabit with her, we pay no heed to his word, and she does not require chalitzah.] And when he concedes (that he did not cohabit with her), even after twelve months, he is compelled to give her chalitzah.
+	If one vows, in her husband's lifetime, to derive no enjoyment from her yavam, he is compelled to give her chalitzah. [For (when she made the vow) it did not enter her mind that her husband would die and that she would fall before him for yibum, and she receives her kethubah.] After her husband's death, he is requested to give her chalitzah. And if she intended this (to shun yibum), even in her husband's lifetime, he is requested to give her chalitzah. [After her husband's death, she is a rebel (in vowing thus), and we rule that a writ of rebellion is written against one awaiting yibum (and refusing it). We request that he give her chalitzah, and he gives her her kethubah if he wishes to. And if he does not wish to give her chalitzah and she rebels against him and consents to lose her kethubah, we compel him to give her chalitzah.]
+
+Chapter 14
+
+	A deaf-mute who married a pikachath, and a pikeach who married a deaf-mute — if he wishes, he sends her away, and if he wishes, he keeps her. Just as he (the deaf-mute) marries by gesticulation, so he sends away by gesticulation. [That is, as betrothal, so is divorce. And, likewise, a pikeach who married a deaf-mute. He married her by gesticulation, gesturing to her until she accepted; and he sends her away by gesticulation, if he wishes to send her away.] If a pikeach married a pikachath and she became a deaf-mute [Even though her betrothal was bona fide, in that she was a pikachath at that time], if he wishes to send her away, he sends her away, [the woman's consent not being required], and if he wishes, he keeps her. If she becomes deranged, he may not send her away. [Even though she knows how to care for her get and, by Torah ordinance, is divorced, the sages instituted that he not divorce her, so that men not "make free" with her.] If he became a deaf-mute or deranged [after betrothal], he never sends her away. [Since his betrothal was bona fide betrothal, he can never send her away, incomplete divorce not dissolving complete betrothal.] R. Yochanan b. Nuri asked: Why is it that a woman who became a deaf-mute can be divorced, whereas a man who became a deaf-mute cannot divorce? They answered: A man divorcing cannot be compared to a woman being divorced. A woman is divorced either consentingly or non-consentingly. A man divorces only by volition.
+	R. Yochanan b. Godgada testified about a deaf-mute whose father had betrothed her [when she was a minor, and who had accepted her betrothal, so that her betrothal was complete in spite of her being a deaf-mute (since she was betrothed by her father's knowledge and not her own)] that she goes out with a get. [Even after she had become of age and her father's authority had lapsed, she receives her get.] They said to him: This one, too, [a pikachath who became a deaf-mute] is like her.
+	Two deaf-mute brothers married to deaf-mute sisters or to two deaf-mute pikchoth, or to two sisters, one, a deaf-mute; the other, a pikachath, or two deaf-mute sisters married to two brothers, pikchim, or to two deaf-mute brothers, or to two brothers, one, a deaf-mute; the other, a pikeach, are exempt from chalitzah and from yibum. [For since both men are deaf-mutes or both women deaf-mutes, as the betrothal of one, so is the betrothal of the other, and the betrothal of his wife (the sister) comes and dissolves the linkage of his yevamah, which is not a complete linkage.] And if they were strangers, they can marry them [for there is no chalitzah with a deaf-mute man or woman, "and he shall say," "and she shall say" not obtaining with them]; and if they wish to send them away, they send them away [with a get, a get by gesticulation coming and dissolving his betrothal and his brother's linkage, which was by gesticulation.]
+	Two brothers, one, a deaf-mute; the other, a pikeach, married to two sisters, pikchoth: If the deaf-mute, the husband of the pikachath, died, what does the pikeach, the husband of the pikachath, do? She goes out by reason of "his wife's sister." If the pikeach, the husband of the pikachath, died, what does the deaf-mute, the husband of the pikachath, do? He sends out his wife with a get [For the linkage of her sister, deriving from complete betrothal, forbids her to him. And there is no power in his betrothal to reject the yevamah by reason of "his wife's sister"], and his wife's brother is forbidden forever. [For a deaf-mute cannot give chalitzah, and he cannot marry her, by reason of "his wife's sister."] 
+Two brothers, pikchim, married to two sisters, one, a deaf-mute; the other, a pikachath: If the pikeach, the husband of the deaf-mute, died, what does the pikeach, the husband of the pikachath, do? She goes out by reason of "his wife's sister." If the pikeach, the husband of the pikachath, died, what does the pikeach, the husband of the deaf-mute, do? He sends out his wife with a get, and his brother's wife, with chalitzah. 
+Two brothers, one a deaf-mute; the other, a pikeach, married to two sisters, one a deaf-mute; the other, a pikachath: If the deaf-mute, the husband of the deaf-mute, died, what does the pikeach, the husband of the pikachath do? She goes out by reason of "his wife's sister." If the pikeach, the husband of the pikachath, died, what does the deaf-mute, the husband of the deaf-mute, do? He sends out his wife with a get, and his brother's wife is forbidden forever. 
+Two brothers, one, a deaf-mute; the other, a pikeach, married to two strangers, pikchoth: If the deaf-mute, the husband of the pikachath, died, what does the pikeach, the husband of the pikachath, do? He gives either chalitzah or yibum. If the pikeach, the brother of the pikachath, died, what does the deaf-mute, the husband of the pikachath do? He marries her and never sends her away, [for his get cannot come and dissolve the original linkage of his brother.] 
+Two brothers, pikchim, married to two strangers, one a pikachath; the other, a deaf-mute. If the pikeach, the brother of the deaf-mute, died, what does the pikeach, the husband of the pikachath, do? He marries her; and if he wishes to send her away (with a get) he does so. If the pikeach, the husband of the pikachath, died, what does the pikeach, the husband of the deaf-mute, do? He gives either chalitzah or yibum. 
+Two brothers, one a deaf-mute; the other, a pikeach, married to two strangers, one a deaf-mute; the other, a pikachath: If the deaf-mute, the husband of the deaf-mute, died, what does the pikeach, the husband of the pikachath, do? He marries her; and if he wishes to send her away (with a get), he does so. If the pikeach, the husband of the pikachath, died, what does the deaf-mute, the husband of the deaf-mute, do? He marries her and never sends her away.
+
+Chapter 15
+
+	A woman who went abroad with her husband — if there were peace between him and her, and peace in the world, and she came and said: My husband died, she may remarry. [("If there were peace between him and her":) For if there were strife between him and her, (we entertain the apprehension that) perhaps she is motivated by hatred to forbid herself to him. ("and peace in the world":) For if it were a time of danger, perhaps, when she saw that he was long in returning, she assumed that he had certainly been killed by bandits. Or else, she had seen him struck down in battle and assumed that he had certainly been killed. But, in peace-time, if she had not seen him killed, she would certainly apprehend the obloquy of his returning after she had remarried (so that she would not remarry unless she were certain that he were dead.)] If there were peace between him and her, and war in the world, or strife between him and her and peace in the world, and she came and said: My husband died, she is not believed. R. Yehudah says: She is never believed unless she came crying with her clothes rent. [The halachah is not in accordance with him.] They said to him: [Should a pikachath, then, (who is clever enough to dissimulate mourning) be permitted to remarry, and a shotah (one who is not a pikachath) not be permitted to remarry? Rather,] both the one and the other may remarry.
+	Beth Hillel say: We did not hear (that a woman is permitted to remarry) except when she came from the wheat harvest, and in the same province, and as in the (same) event that transpired, [where men went to harvest wheat, and a snake bit and killed one of them, and his wife came and apprised beth-din of it, and they sent and found her account to be correct. And the sages permitted (a woman to remarry) only in like circumstances — that it have occurred close at hand; but she was not believed (to testify) about what had transpired abroad.] Beth Shammai said to them: (She may remarry) whether she came from the wheat harvest, or the olive harvest, or the grape harvest, and from one province to another. The sages stated "wheat harvest" only in that such happened to be the case, [but the same applies to all places] — whereupon Beth Hillel retracted (their ruling) to rule according to Beth Shammai.
+	Beth Shammai say: She marries and she takes her kethubah (payment). Beth Hillel say: She marries and does not take her kethubah — whereupon Beth Shammai said to them: You permitted an ervah, which is more stringent, and you did not permit money, which is less stringent! Beth Hillel answered: We have found that her brothers do not enter the inheritance [of her husband] by her testimony, [it being written (Deuteronomy 19:15): "By word of two witnesses, etc.", but vis-à-vis her marrying, the rabbis were lenient, so that she not remain an agunah.] Beth Shammai rejoined: But should we not learn (the ruling) from the scroll of her kethubah, [i.e., from the formula of the kethubah deed], where he writes to her: "If you marry another, take what is written (over) to you," [and she did remarry, wherefore she should take her kethubah!] — whereupon Beth Hillel retracted (their ruling) to rule according to Beth Shammai.
+	All are trusted to testify (that her husband had died) except her mother-in-law, the daughter of her mother-in-law, her tzarah, her yevamah, and her husband's daughter. [The reason for all is that they hate her and desire her undoing. Her mother-in-law hates her, thinking: This one will "eat" all of my toil! The daughter of her mother-in-law hates her, thinking: This one will inherit all the toil of my father and mother! Her yevamah fears lest in the end she will be her tzarah. Her husband's daughter thinks: This one came in my mother's place and "ate" all of her toil!] What is the difference between get and death, [that we say that even those women who are not trusted to say that her husband has died are trusted to bring her get]? For the writing confirms it, [i.e., for we rely primarily upon the get (even though we also rely upon them, their being required to say: "Before me it was written, and before me it was signed.")] If one witness came and said: "He died, and she remarried," [not necessarily that she remarried, but that they permitted her to remarry], and another came and said that he did not die, she does not leave [her first sanction.] If one witness said that he died, and two said that he did not die, even if she had remarried, she is sent out. [This, in an instance where the two are unfit to testify. We are being apprised that since the Torah believed one witness (in this regard), the institution of witnesses does not (technically) obtain here, and that just as (the testimony of) one witness is entertained here, so (the testimony of) those unfit to testify is also entertained, and the majority deposition is followed, whether (the witnesses are) fit or unfit.] If two said he died, and one said that he did not die, even if she had not yet remarried, she may do so. [We are hereby apprised that the majority deposition is followed in an instance of unfit witnesses, whether for leniency or for stringency.]
+	If one said that he died and one said that he did not die [(Two tzaroth came from abroad. One said: "My husband died"; the other: "He did not die.")] — the one who says that he died may remarry and take her kethubah. The one who said he did not die may not remarry and may not take her kethubah. If one said that he died (naturally), and the other, that he had been killed, R. Meir says: Since they contradict each other, they may not remarry. [The halachah is not in accordance with him.] R. Yehudah and R. Shimon say: Since both admit that he is not living, they may remarry. If one witness said that he died, and another that he did not die; if one woman said that he died, and another that he did not die, she may not remarry.
+	If a woman went abroad with her husband, and she returned and said: My husband died, she may remarry and take her kethubah, and her tzarah is forbidden (to remarry). If she [the tzarah] were the daughter of an Israelite (married) to a Cohein, she eats terumah [on the assumption that her husband is alive, the testimony of her tzarah not being entertained vis-à-vis her; for since she is not believed to allow her to remarry, she is not believed to render her unfit for terumah. And this is the halachah.] These are the words of R. Tarfon. R. Akiva said: In this way she will not be removed from transgression; but she is forbidden to remarry, and she is forbidden to eat terumah.
+	If she said: My husband died and then my father-in-law died, she may remarry and take her kethubah; and her mother-in-law is forbidden (to remarry). If she (her mother-in-law) were the daughter of an Israelite married to a Cohein, she eats terumah. These are the words of R. Tarfon. [In this instance, too, the halachah is in accordance with R. Tarfon; but in the instance of his betrothing one of five women and not knowing which one he betrothed, and, likewise, in the instance of his robbing one of five and not knowing which one, in both cases the halachah is in accordance with R. Akiva.] R. Akiva said: In this way she will not be removed from transgression; but she is forbidden to remarry and she is forbidden to eat terumah. If he betrothed one of five women and did not know which he betrothed, and each says: He betrothed me, he gives a get to each one, places a kethubah among them, and "betakes himself." These are the words of R. Tarfon. R. Akiva says: In this way he will not be removed from transgression; but he must give a get and a kethubah to each one. If he robbed one of five and did not know which one he robbed, and each says: He robbed me, he places the stolen object among them, and "betakes himself." These are the words of R. Tarfon. R. Akiva says: In this way he will not be removed from transgression, but he must pay each one (the amount of) the stolen object.
+	If a woman and her husband went abroad, their son with them, and she returned and said: My husband died and then my son died, she is believed. [Since she had a son, and was not in a status of (potential) yibum linkage when she left, now, too, when she says: My husband died and then my son died, claiming not to have yibum linkage, she is believed.] (But if she said:) My son died and then my husband died, [desiring to be taken in yibum], she is not believed. And [if she wishes to marry "in the marketplace" (i.e., outside of yibum)], we are apprehensive of her words, [for she had declared herself to be forbidden to others]; and she receives chalitzah and is not taken in yibum.
+	(If she said:) A son was given (i.e., born) to me abroad, and my son died and then my husband died, [not releasing herself from her original status, still requiring yibum according to her words], she is believed [and she is permitted to be taken in yibum. (If she said:) My husband died and then: My son died, she is not believed [to marry "in the marketplace" without chalitzah; for when the sages believed a woman, it is only in relation to her husband that they believed her, assuming that she would remarry only after making certain (that he had died): but they did not believe her relative to releasing herself from yibum, in that she might possibly be motivated by hatred (for the yavam).] And we are apprehensive of her words [i.e., that they are designed to free her from yibum], and she receives chalitzah and is not taken in yibum.
+	(If she said:) A yavam was given to me abroad [i.e., her mother-in-law had had a son abroad (and she had left in the status of not having a yavam)] — if she said (either): My husband died and then my yavam died, or: My yavam died and then my husband died, [permitting herself "to the marketplace" in both instances], she is believed [and is permitted "to the marketplace" as per her original status, "the mouth that forbids (by apprising us of the yavam) being the mouth that permits."] If she, her husband, and her yavam had gone abroad — if she said [either:] My husband died and then my yavam died, or: My yavam died and then my husband died, she is not believed, a woman not being believed to say: My yavam died, (for it is possible that she says so only) that she might remarry; and (she is not believed to say): My sister died, (for it is possible that she says so only) that she might enter his house (i.e., "the house" of the one who had married his sister.) And a man is not believed to say: My brother died, that he might take his wife in yibum; and (he is not believed to say): My wife died, that he might marry her sister.
+
+Chapter 16
+
+	If a woman's husband and her tzarah went abroad, and they came and said to her: Your husband died, she may not remarry [(since her husband had left without children)], and she may not be taken in yibum until she knows that her tzarah had not been pregnant, [lest her tzarah had given birth. And if one would ask, let her be given chalitzah and then let her marry "to the marketplace" whatever the case — the gemara answers: A chalutzah is unfit for the priesthood, and if she were given chalitzah and then it were found that her tzarah had borne a "surviving" child and that the chalitzah were meaningless, she would have to be proclaimed as kasher for the priesthood, not having been rendered unfit by that chalitzah. And if one had been present at the chalitzah, but not at the "rescinding" proclamation, and thereafter saw her married to a Cohein, he would say that a chalutzah is permitted to a Cohein.] If she had a mother-in-law [abroad], she need not fear [that she had been "given" a yavam. Even though above we do fear lest her tzarah might have given birth, that is because whatever she bore, male or female, it would release her from yibum; but, as to the mother-in-law, where even if she did bear, the first is yibum-linked only if she bore a son, we entertain the possibility that she might have miscarried, or (even if we assume that she had not miscarried,) that she might have borne a female.] If she (the mother-in-law) went out "full" (i.e., pregnant), she does fear [that she might have been given a yavam.] R. Yehoshua says: She does not fear. [The halachah is not in accordance with R. Yehoshua.]
+	Two yevamoth [wives of two brothers] — one says: My husband died; the other says: My husband died — the first is forbidden (to remarry) because of the husband of the second, and the second is forbidden because of the husband of the first. [Perhaps he is living and she is linked to him. And even though his wife says that he is dead, she is not believed to permit the other "to the marketplace" by her testimony, one yevamah not testifying for another.] If one has witnesses [that her husband has died] and the other does not have witnesses, the one who has witnesses is forbidden [to marry "to the marketplace"] and the one who has no witnesses is permitted. [She is not forbidden by reason of her husband, for she is believed to say: My husband has died; and she is also not forbidden by reason of her yevamah, for witnesses have come (to testify) that he died.] If one has children and the other does not have children [and neither had witnesses] — the one who has children is permitted, and the one who does not have children is forbidden. If they were taken in yibum [If there were two yavmin here, and they were taken in yibum], and the yavmin died, they are forbidden to marry ["to the marketplace" — one because of the first husband of the second; the second, because of the first husband of the first. Even though both are married to their yavmin on the premise that their husbands have died, it is by their own testimony that they are married. And they were believed, for a woman who says, "My husband has died" is taken in yibum. But now, they are not permitted to marry "to the marketplace." For if they marry "to the marketplace," the testimony of the one will be found to have helped the other, and yevamoth do not testify one for the other.] R. Elazar says: Since they were permitted to the yavmin [on the premise that their husbands have died], they were permitted to marry "to the marketplace," for we do not apprehend any more that they might be alive. (The halachah is not in accordance with R. Elazar.)]
+	Testimony is given only on the full face with the nose even though there are (identifying) signs on his body and on his clothing. [If one did not see his full face, or if his nose were missing, he cannot testify (that he is dead) so that his wife can remarry, it being possible that it is not he.] Testimony is not given until his soul departs, even if they saw him meguyad ["cut" (i.e., with severed arteries) as in (Daniel 4:11): "Godu ilana" ("Cut down the tree")], and impaled, and an animal eating him [(only in a place from which the soul does not depart; but in a place from which the soul departs, they may testify that he has died.)] Testimony is given only until three days. [If they did not see him until three days after his death, they do not testify, for it is possible (after that time) that his appearance has changed, and that he is not the one they think him to be.] R. Yehudah b. Bava says: Not every man, and not every place, and not all times are the same. [Some men (such as those who are obese) swell rapidly. And there are places (such as hot places) where a body decays and changes more quickly. And there are times when it is hot, when decay and change are more rapid — all according to the man, the place, and the time. (The halachah is not in accordance with R. Yehudah.)]
+	If one fell into (a body of) water, whether it has an end or does not have an end, his wife is forbidden (to remarry). R. Meir said: It once happened that a man fell into the great pit and came up after three days. ["water that has an end" — where all four sides are visible around the water; "water that does not have an end" — where one cannot see all around it. R. Meir makes no distinction between the one and the other, but the sages do in the baraitha, saying that (if he fell into) water that has an end, his wife is permitted if he remained there longer than the optimal survival time; and (if he fell into) water that does not have an end, his wife is forbidden, for it may be that he may have come up (on the other side) and continued on, as per R. Yossi in our Mishnah. The halachah is in accordance with the sages. ("And he came up after three days":) R. Meir holds that one can survive in water many days. Therefore, even in water which has an end, where if he emerged he would have been seen, we apprehend that he may have emerged after many days and not been seen. And R. Yossi disagrees and says: "It happened with a certain blind man that he went down to bathe in a cave, etc."; and the instance of a cave is one of water which has an end, and they waited until they would have died and married their wives.] R. Yossi said: It happened with a certain blind man that he went down to bathe in a cave, and his attendant went down after him, and they waited (the amount of time it would take) for them to die, and they married their wives. Another incident (which occurred) in Assia. They lowered someone into the sea and came up only with his leg. The sages said: (If the leg were severed) above the knee-joint, she may remarry; below the knee-joint, she may not remarry. [Since he can live (in that condition), she may not remarry, for it may be that he had emerged and not been seen, it being water that did not have an end.]
+	Even if he overheard women saying: "That man died" [(where it is not their intention to testify)], it is sufficient [i.e., he may go to testify to marry his wife.] R. Yehudah says: Even if he overheard children saying: "We are going to mourn and bury that man." [The gemara states that they must say: "We are returning from mourning and burying that man." And he must also hear them speaking about the eulogy, viz.: "These and these rabbis were there, and these and these eulogists were there." For it is the custom of the young to play and to invent names. And it may be that they have buried an ant or a grasshopper, whom they call by the name of a certain man.] (The speaker is believed) whether or not he intended (to testify.) R. Yehudah b. Bava says: With a Jew, (he is not believed) until he intends (to testify); with a gentile, if he intends to testify, his testimony is no testimony.
+	One may testify (to a man's death) by the light of a candle and by the light of the moon, and a woman may remarry on the basis of a voice [(if they heard a voice crying: "This and this man has died!")] Once a man stood on top of a mountain and called out: "This man, the son of this man, from this place died!" They went and found no one there, and they married his wife. Another incident in Tzalmon: A man said: "I am this man, the son of this man. A snake has bitten me, and I am dying." They went (to the spot), but could not recognize him; and they married his wife.
+	R. Akiva said: When I went down to Neharda'a to intercalate the year, I found Nechemiah of the house of Dali: He said to me: "I have heard that only according to R. Yehudah b. Bava do they marry a woman in Eretz Yisrael on the testimony of one witness," and I said to him that it is so [i.e., that all his colleagues differ with him]. He said: "Tell them in my name: You know that the country is beleaguered by troops [and that I cannot go to you to testify as to what I have heard, but tell them this in my name:] I have received it from R. Gamliel the elder that they marry a woman on the testimony of one witness." And when I came and set forth these words before R. Gamliel, he rejoiced at my words and said: "We have found a colleague for R. Yehudah b. Bava." In the midst of these words, R. Gamliel remembered that men had been killed at Tel Arza and that R. Gamliel the elder had married their wives on the testimony of one witness; and they accepted it (among themselves) to marry on the testimony of one witness, to marry on the testimony of one witness from (i.e., from overhearing) another witness, from (the testimony of) a bondsman, from a woman, from a bondswoman. R. Eliezer and R. Yehoshua say: We do not marry a woman on the testimony of one witness. R. Akiva says: Not on the testimony of a woman, of a bondsman, or of a bondswoman, or of kin. [And the halachah is as none of them, but we marry a woman on the testimony of a woman and even of kin (except for the five women mentioned in our Mishnah (15:4). And the testimony of a witness from a witness, from a woman, from a bondsman, from a bondswoman is kasher for marrying a woman.] They (the sages) said to him (R. Akiva): It happened with the sons of Levi that when they went to Tzoar, the city of dates, that one of them took sick on the road, whereupon they brought him to an inn. When they returned, they asked the hostess: "Where is our friend?" She answered: "He died and I buried him" — and they married his wife. They said to him: "Should a daughter of the priesthood not be believed as the hostess of an inn!" [That is, should a prestigious Jewess not be believed as a gentile innkeeper! If they believed the gentile woman, speaking casually, they certainly should believe a Jewess!] He answered: "Would that the innkeeper were believed!" [i.e., she, too, is not believed] — "She took out to them his staff, and his traveling bag, and the Torah scroll that he used to carry!"
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+Mishnah Yevamot
+משנה יבמות
+William Davidson Edition - English
+https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1
+
+Mishnah Yevamot
+
+
+
+Chapter 1
+
+The Torah law obligating a man whose brother died without children [<i>yavam</i>] to marry his deceased brother’s widow [<i>yevama</i>] or to free her from her levirate bonds through the act of <i>ḥalitza</i> applies only when it is permitted for the widow to marry her surviving brother-in-law. However, in cases where the <i>yevama</i> is forbidden to her <i>yavam</i> due to her status as a close family relative, the mitzva of levirate marriage is not applicable, and she is exempt from both levirate marriage and <i>ḥalitza</i>.<br>The Sages further taught that the exemption of a <i>yevama</i> from levirate marriage also exempts her rival wife. In other words, if the deceased brother had two wives, each a so-called rival of the other, and only one wife is a relative of the surviving brother, then the rival wife is also exempt from both levirate marriage and <i>ḥalitza</i>. Moreover, if that same rival wife entered into levirate marriage with a different brother of the deceased, one to whom she is not forbidden, then were this third brother also to die childless, so that the obligation of levirate marriage would again be incurred by the second brother, not only is the forbidden rival wife exempt from levirate marriage and <i>ḥalitza</i>, her new rival wives from her second marriage are also exempt.<br>That is to say, any other wife of the third brother is exempt from the mitzva of levirate marriage, as she is the rival wife of that first rival wife, who was exempted from levirate marriage following her first husband’s death due the exemption of her original rival wife. The same principle applies if that second rival wife subsequently enters into levirate marriage with another permitted brother, and so on. In summary, every widow who is exempt from marrying her brother-in-law due to her status as rival wife of a forbidden relative is treated as a forbidden relative herself and is therefore exempt from both <i>ḥalitza</i> and levirate marriage and causes exemption for future rival wives as well.<br><br>The mishna describes various cases that invoke the principles above. <b>Fifteen</b> categories of <b>women</b> constitute familial relations that are forbidden as incestuous, and consequently, these women <b>exempt their rival wives and the rival wives of their rival wives from <i>ḥalitza</i> and from levirate marriage forever,</b> i.e., they also exempt rival wives of rival wives of rival wives, and so on. <b>And these</b> women <b>are: The daughter</b> of the <i>yavam</i>, i.e., the deceased brother had married a daughter of his brother, which means that when he died childless, his brother’s own daughter came before her father for levirate marriage, and therefore she is exempt. <b>And</b> the same applies if the deceased brother’s widow is <b>the daughter of</b> the <b>daughter of</b> the <i>yavam</i>, <b>or</b> if she is <b>the daughter of his son,</b> or <b>the daughter of</b> his <b>wife.</b> <b>And</b> similarly, if the <i>yevama</i> is <b>the daughter of</b> the <b>son</b> of the wife of her <i>yavam</i> <b>or the daughter of</b> his wife’s <b>daughter, or</b> if she is the <b>mother-in-law</b> of her <i>yavam</i>, <b>or his mother-in-law’s mother, or his father-in-law’s mother,</b> then she is exempt from <i>ḥalitza</i> and levirate marriage. The mishna continues its list of close relatives. If the <i>yevama</i> is the <b>maternal</b> half <b>sister</b> of the <i>yavam</i>, <b>or</b> if she is the <b>sister of his mother, or his wife’s sister,</b> then she is exempt from both <i>ḥalitza</i> and levirate marriage <b>Or</b> if she was <b>the wife of his maternal</b> half <b>brother,</b> and after this brother died or divorced his wife, she married another of his father’s brothers, who was not her relative, and this brother died, she is exempt. In this case, the obligation to enter into levirate marriage should be incurred by the surviving brother, but since she was previously the wife of his maternal brother, she is exempt. <b>And</b> the same applies to the <b>wife of a brother with whom he did not coexist,</b> i.e., the wife of a man who died before his brother was born. As will be explained, the obligation of levirate marriage does not apply to the <i>yavam</i> in this case. Since levirate marriage does not apply to him, the <i>yevama</i> remains forbidden to him as his brother’s wife. <b>And</b> the last case is if one’s <i>yevama</i> had previously been <b>his daughter-in-law,</b> and after his son had died one’s brother married her, before he too passed away. <b>These</b> fifteen women <b>exempt their rival wives and the rival wives of their rival wives from <i>ḥalitza</i> and levirate marriage forever.</b> § <b>And</b> with regard to <b>all of these</b> women listed as prohibited relations, these <i>halakhot</i> apply only if they were married to the deceased brother until the time of his death. However, this is not the case <b>if they died</b> during the deceased brother’s lifetime, <b>or</b> if <b>they refused</b> their husbands when they were minors. This refusal is referring to the decree of the Sages that a girl under the age of twelve whose father is no longer alive may be married off by her mother or brothers. However, this marriage is not final, as she can terminate it by performing an act of refusal, i.e., by declaring, while still a minor, that she does not desire this marriage. In this case, the marriage is annulled retroactively and she is considered as though she were never married at all. <b>Or</b> if those women <b>were divorced</b> by their husband, the deceased brother, <b>or were found to be a sexually underdeveloped woman [<i>aylonit</i>],</b> i.e., a woman who is so underdeveloped that she is not considered a woman in the full sense, these <i>halakhot</i> do not apply. Her marriage is considered a mistaken marriage and is null and void. In all these cases <b>their rival wives are permitted,</b> as the exemption for rival wives of forbidden relatives applies only when the forbidden relative was the brother’s wife at the time of his death, when the <i>halakhot</i> of levirate marriage came into effect. § <b>And</b> the mishna comments that the language of this principle is imprecise, as <b>you cannot say with regard to his mother-in-law and with regard to his mother-in-law’s mother and with regard to his father-in-law’s mother that they were found to be an <i>aylonit</i>,</b> as an <i>aylonit</i> is sterile and therefore cannot become a mother or a mother-in-law. <b>Nor</b> is the mishna precise when it states: <b>Or refused,</b> as refusal applies only to minors, who cannot give birth.
+The mishna explains: <b>How do</b> these women <b>exempt their rival wives?</b> If, for example, <b>his daughter or any one of those</b> women <b>with whom relations are forbidden was married to his brother and</b> this brother <b>had another wife, and</b> the brother <b>died,</b> then <b>just as his daughter is exempt</b> from levirate marriage, <b>so too her rival wife is exempt.</b> If <b>his daughter’s rival wife</b> subsequently <b>went and married his second brother,</b> to whom she is permitted, <b>and he had another wife, and he died</b> childless as well, which means that his wife comes before the first <i>yavam</i>, the daughter’s father, for levirate marriage, then <b>just as his daughter’s rival wife is exempt, so too the rival wife of her rival wife is exempt.</b> The mishna adds: <b>Even if they are one hundred</b> brothers, the same logic applies. If a woman is exempt from levirate marriage because she is the rival wife of a forbidden relative or the rival wife of a rival wife of this kind, and she herself has an additional rival wife, this rival wife is also exempt and in turn exempts her own rival wives from levirate marriage. <b>How so?</b> What are the cases in which <b>if they died their rival wives are permitted?</b> If, for example, <b>one’s daughter or any one of those</b> women <b>with whom relations are forbidden was married to his brother, and</b> this brother <b>had another wife,</b> and then <b>his daughter died or was divorced and afterward his brother died, her rival wife is permitted</b> to him. § The mishna states another principle: <b>And</b> if <b>any</b> of these forbidden relatives was a minor <b>who could refuse</b> her husband, then even if <b>she did not refuse, her rival wife performs <i>ḥalitza</i> and does not enter into levirate marriage.</b> The rival wife may not enter into levirate marriage, as she is the rival wife of a forbidden relative. However, she is not entirely exempt from levirate marriage and must be released by <i>ḥalitza</i> because the marriage of the forbidden relative was not a fully valid marriage, and therefore, by Torah law, the other woman is not considered a rival wife of a forbidden relative.
+<b>Six</b> women <b>with whom relations are forbidden</b> who were not enumerated in the first mishna <b>are</b> forbidden by prohibitions that are <b>more severe than those</b> listed in that mishna <b>because they may be married</b> only <b>to others</b> and may never be married to any of the brothers, due to the closeness of their relationship. However, this stringency entails a corresponding leniency: Since the <i>halakha</i> of levirate marriage is entirely inapplicable in these cases, <b>their rival wives are permitted.</b> The rival wife of a forbidden relative is forbidden herself only if the mitzva of levirate marriage is applicable, but where it is not in effect she is permitted. The six women with whom relations are forbidden are as follows: <b>His mother, and his father’s wife, and his father’s sister, and his paternal</b> half <b>sister, and the wife of his father’s brother, and the wife of his paternal</b> half <b>brother.</b> Each of these women with whom relations are forbidden is forbidden equally to all of the brothers, and the mitzva of levirate marriage is inapplicable. Therefore, her rival wife is permitted.
+Up to this point, the discussions were based on the assumption that not only may a forbidden relative not enter into levirate marriage, but her rival wife is also exempt. However, this issue is subject to a long-standing dispute. <b>Beit Shammai permit the rival wives to the brothers,</b> as they did not accept the interpretation of the verses that indicates that rival wives are prohibited. <b>And Beit Hillel forbid</b> them. The previous <i>mishnayot</i> are in accordance with the opinion of Beit Hillel. If any of the rival wives of the brother <b>performed <i>ḥalitza</i>, Beit Shammai disqualify</b> her <b>from</b> marrying into <b>the priesthood,</b> as in their opinion these rival wives were fit for levirate marriage, which means that the <i>ḥalitza</i> was fully valid. Consequently, they are disqualified from marrying a priest, like all other women who perform <i>ḥalitza</i>. <b>And Beit Hillel deem</b> them <b>fit,</b> as they maintain that no legal act of <i>ḥalitza</i> was performed here at all. If <b>they entered into levirate marriage, Beit Shammai deem</b> them <b>fit</b> for the priesthood, as in their opinion, this is a fully legal levirate marriage. <b>And Beit Hillel disqualify them,</b> because they engaged in licentious sexual relations as the rival wives of a forbidden relative. § The mishna comments: <b>Although</b> Beit Hillel <b>prohibit</b> the rival wives to the brothers <b>and</b> Beit Shammai <b>permit</b> them, and although <b>these disqualify</b> these women <b>and those deem</b> them <b>fit, Beit Shammai did not refrain from marrying women from Beit Hillel, nor did Beit Hillel</b> refrain from marrying women <b>from Beit Shammai.</b> Furthermore, with regard to <b>all of the</b> disputes concerning the <i>halakhot</i> of <b>ritual purity and impurity, where these</b> rule that an article is <b>ritually pure and those</b> rule it <b>ritually impure, they did not refrain from handling ritually pure</b> objects <b>each with the other,</b> as Beit Shammai and Beit Hillel frequently used each other’s vessels.
+
+Chapter 2
+
+Each of the women enumerated in the first chapter causes exemption from levirate marriage and <i>ḥalitza</i> for her rival wives. This is due to the close family relationship she has with her brother-in-law, making her forbidden to him. The single exception is the case explained in this mishna. <b>What</b> is the case of <b>the wife of a brother with whom he did not coexist?</b> For example: If there were <b>two brothers, and one of them died</b> childless, <b>and</b> subsequently <b>a brother of theirs was born, after which the second brother,</b> the elder, <b>took his</b> deceased <b>brother’s wife in levirate marriage, and</b> then <b>died</b> as well. Consequently, two women require levirate marriage: The widow of the first brother who had been taken in levirate marriage by the second brother, and the widow of the second brother, the first widow’s rival wife. <b>The first</b> widow, who had been the wife of the first brother to die, <b>goes out</b> without any obligation to be taken in levirate marriage by the youngest brother who was born later, <b>since</b> she is <b>the wife of a brother with whom he did not coexist.</b> The first deceased brother never lived at the same time as the newly born brother. <b>The second</b> widow, who had been married to the second brother, is exempt <b>due to her rival wife.</b> The mishna discusses an additional situation: If the second brother had <b>performed</b> only <b>levirate betrothal with her,</b> meaning that he had not yet consummated the marriage, <b>and</b> then <b>died,</b> both the wife betrothed by a levirate betrothal to the second brother and the wife of the second brother fall before the youngest brother born after the death of the first brother. In that case, the first wife certainly goes out and is exempt from both <i>ḥalitza</i> and levirate marriage, since she is to him the wife of a brother with whom he did not coexist. <b>The second,</b> however, was never effectively the rival wife of the first brother’s wife, as the first brother’s wife had only been betrothed by levirate betrothal and was not fully married to the second brother. Therefore, <b>she performs <i>ḥalitza</i> and may not enter into levirate marriage.</b>
+If there were <b>two brothers, and one died, and the second entered into levirate marriage with his brother’s wife</b> while he was already married to another woman, <b>and subsequently</b> a third <b>brother was born to them, and</b> the second brother then <b>died,</b> whereby both of his wives happened before the third brother for levirate marriage, then <b>the first woman,</b> who was the wife of the first brother, <b>is exempt due to</b> the fact that she is <b>the wife of a brother with whom</b> the third brother <b>did not coexist, and the second</b> woman, who was the first wife of the second brother, is exempt <b>due to her rival wife.</b> If the second brother had <b>performed</b> only <b>levirate betrothal with her and</b> then <b>died</b> before fully marrying her, <b>the second</b> woman <b>performs <i>ḥalitza</i> and may not enter into levirate marriage,</b> as the levirate betrothal is not considered a sufficiently valid marriage so as to render her the rival wife of a relation forbidden to the third brother. <b>Rabbi Shimon says</b> with regard to the first clause of the mishna: The third brother either <b>enters into levirate marriage with whichever one he wishes, or he performs <i>ḥalitza</i> with whichever one he wishes.</b> Since he was born after his second brother had already entered into levirate marriage with the first brother’s widow, she is considered the wife of a brother with whom he did coexist, not the wife of a brother with whom he did not coexist. Therefore, he may enter into levirate marriage with her.
+The Sages <b>stated a principle about a <i>yevama</i>: Whoever is</b> forbidden <b>by a prohibition of forbidden relations</b> to her <i>yavam</i> <b>neither performs <i>ḥalitza</i> nor enters into levirate marriage</b> and is completely exempt. If she is forbidden by <b>a prohibition</b> resulting from <b>a mitzva</b> or by <b>a prohibition</b> stemming from <b>sanctity,</b> as will be explained later, then since in these cases the obligation of levirate marriage is not fundamentally nullified <b>she performs <i>ḥalitza</i></b> in order to become free of the levirate bond, <b>and</b> due to her prohibition <b>she does not enter into levirate marriage.</b> The Sages stated another principle: If two sisters who had been married to two brothers who subsequently died happened before the third brother for levirate marriage, and one of those sisters is a close relation to this third brother and is therefore forbidden to him, she is exempt from levirate marriage. But the other, <b>her sister who is her <i>yevama</i>,</b> i.e., her sister-in-law, <b>performs <i>ḥalitza</i> or enters into levirate marriage.</b> In this case, they are not ruled to be two sisters who happened before him simultaneously for levirate marriage, since one of them is prohibited to him as a forbidden relation, and therefore she never actually happened before him at all.
+The mishna explains: <b>A prohibition</b> resulting from <b>a mitzva</b> is referring to <b>secondary</b> forbidden <b>relationships,</b> which are prohibited <b>by rabbinic law.</b> The Sages prohibited marriage to certain women who were not forbidden by the Torah but were nevertheless deemed forbidden incestuous relations. <b>A prohibition</b> stemming from <b>sanctity</b> is referring to marriage of <b>a widow to a High Priest, a divorcée or a woman who has performed <i>ḥalitza</i> [<i>ḥalutza</i>] to a common priest, a daughter born from an incestuous or adulterous relationship [<i>mamzeret</i>]</b> or a <b>Gibeonite woman to an Israelite, and</b> also <b>an Israelite woman to a Gibeonite or</b> to <b>a son born from an incestuous or adulterous relationship [<i>mamzer</i>].</b>
+In the case of <b>anyone who has a brother of any kind,</b> that brother <b>creates a levirate bond</b> causing his <b><i>yevama</i> to</b> be required to <b>perform levirate marriage</b> if the first brother dies childless. <b>And he is his brother in all respects, except for one who has a brother</b> born <b>from</b> a Canaanite <b>maidservant or from a gentile woman,</b> as these do not have the legal status of brothers. Similarly, in the case of <b>anyone who has a child of any kind,</b> that child <b>exempts his father’s wife from levirate marriage,</b> since his father did not die childless. <b>And</b> that child <b>is liable</b> to receive capital punishment <b>if he strikes</b> his father <b>or curses him. And he is his child in all respects, except for whoever has a child</b> born <b>from</b> a Canaanite <b>maidservant or from a gentile woman,</b> as these do not have the halakhic status of children.
+In the case of <b>one who betrothed one of two sisters and does not know which of them he betrothed,</b> so that both are forbidden to him, he <b>gives a bill of divorce to this one and a bill of divorce to that one</b> due to the uncertainty. If the man who had betrothed one of these women <b>died</b> before he could give a bill of divorce, <b>and he had one brother,</b> that brother <b>performs <i>ḥalitza</i> with both of them,</b> but he may not take either in levirate marriage. This is because he does not know which woman is his <i>yevama</i> and which is forbidden to him as the sister of a woman with whom he has a levirate bond. If the man who betrothed one of these women <b>had two</b> brothers, <b>one</b> of them <b>performs <i>ḥalitza</i></b> with one of the sisters, but he may not enter into levirate marriage with her due to the possibility that she is the sister of a woman with whom he has a levirate bond. <b>And one takes</b> the other <b>in levirate marriage</b> if he so desires. If the two brothers <b>married</b> the two sisters <b>before</b> consulting the court, the court does not <b>remove them</b> from their marriage and they are permitted to remain married. The couple who performed levirate marriage second was even permitted to do so, since there was no longer any doubt about the levirate bond.
+Furthermore, in the case of <b>two</b> unrelated men <b>who betrothed two sisters:</b> If <b>this one does not know which</b> sister <b>he betrothed and that one does not know which</b> sister <b>he betrothed, this one gives two bills of divorce,</b> one to each of the women, <b>and that one gives two bills of divorce.</b> If the two men <b>died</b> before they divorced, and <b>this one had a brother and that one had a brother,</b> then <b>this</b> brother <b>performs <i>ḥalitza</i> with both of them, and that</b> brother <b>performs <i>ḥalitza</i> with both of them.</b> If <b>this one had one</b> brother <b>and that one had two</b> brothers, <b>the single</b> brother <b>performs <i>ḥalitza</i> with both of them, and</b> of <b>the two</b> brothers, <b>one performs <i>ḥalitza</i> and one performs levirate marriage</b> if he so desires. If <b>they married</b> the sisters <b>before</b> consulting the court, the court <b>does not remove them</b> from the marriage and they are not told to divorce them. If <b>this one had two</b> brothers <b>and that one had two</b> brothers, <b>the brother of this one performs <i>ḥalitza</i> with one</b> sister, <b>and the brother of that one performs <i>ḥalitza</i> with one</b> sister. <b>The brother of this</b> one who performed <i>ḥalitza</i> <b>may take the woman who performed <i>ḥalitza</i> [<i>ḥalutza</i>] of that</b> other’s brother <b>in levirate marriage, and the brother of that</b> second one who performed <i>ḥalitza</i> <b>may take the <i>ḥalutza</i> of that</b> other’s brother <b>in levirate marriage.</b> If the two brothers <b>performed <i>ḥalitza</i></b> with both wives <b>before</b> consulting the court, <b>the</b> two brothers of the second man <b>may not take</b> sisters <b>in levirate marriage</b> lest one marry the sister of a woman who with whom he had a levirate bond. <b>Rather, one performs <i>ḥalitza</i> and one performs levirate marriage</b> if he so desires. If <b>they married</b> their wives <b>before</b> consulting the court, the court <b>does not remove them</b> from the marriage.
+<b>It is a mitzva for the eldest to consummate the levirate marriage,</b> i.e., the eldest takes precedence over the other brothers, though they too are obligated. <b>But if the younger</b> brother consummated the levirate marriage <b>first, he acquires</b> the <i>yevama</i> as his wife. <b>One suspected</b> by others of engaging in sexual relations <b>with a</b> Canaanite <b>maidservant and she was</b> later <b>set free, or</b> one suspected of relations <b>with a gentile woman and she</b> subsequently <b>converted, may not marry</b> that woman, since this will strengthen the suspicions against him. <b>But if he did marry her, they,</b> the judges of the court, <b>do not remove</b> her <b>from him,</b> i.e., they do not require him to divorce her. With regard to <b>one who is suspected of</b> illicit relations with <b>a married woman and they,</b> the judges of the court, <b>removed her from</b> her husband, i.e., required them to divorce due to this, <b>even if</b> the man suspected of the illicit relations subsequently <b>married</b> her, <b>he must divorce</b> her.
+An agent <b>who brought a bill of divorce from a country overseas and said: It was written in my presence and it was signed in my presence,</b> as required in order to establish the bill of divorce as valid, <b>may not marry</b> the <b>wife,</b> i.e., the divorcée. Since the validity of the bill of divorce is based upon his testimony, marrying the divorcée creates the impression that he had an ulterior motive for his testimony. Similarly, a witness who testified that a certain man <b>died,</b> or testified: <b>I killed him,</b> or: <b>We killed him, may not marry</b> that man’s <b>wife. Rabbi Yehuda says:</b> If he testified: <b>I killed him, his wife may not be married</b> at all based on that evidence, as his testimony is unreliable, but if he said: <b>We killed him, his wife may be married</b> to anyone other than those witnesses.
+A <b>Sage who</b> refused to release a woman from a vow that <b>rendered the wife forbidden to her husband by</b> that <b>vow,</b> resulting in her being divorced from her husband, <b>may not marry her,</b> so as to avoid suspicion that he rendered her forbidden to her husband in order to marry her himself. However, a judge before whom a woman <b>performed refusal</b> when she was a minor, declaring that she did not desire the husband chosen for her by her family, <b>or before whom</b> she <b>performed <i>ḥalitza</i>, may marry her because</b> he was only one member of <b>the court,</b> thereby alleviating suspicion. <b>And</b> for <b>all of these</b> who were involved in permitting the wife to remarry, i.e., the judge, the agent who brought a bill of divorce, and the one who testified for a woman that her husband died, if <b>they had wives</b> at the time of the ruling or the testimony <b>and</b> their wives <b>died</b> thereafter, then those women they had set free <b>are permitted to be married to them.</b> There is no concern that while their wives were still alive these individuals set their eyes upon another woman. <b>And</b> with regard to <b>all of these</b> women who were prohibited from marrying a certain man due to some suspicion, if <b>they were</b> subsequently <b>married to others and</b> then <b>were divorced or widowed</b> from the second husband, <b>they are permitted to be married to them,</b> i.e., to the judge, messenger, or witness who permitted her to remarry. <b>And all of these</b> women who were prohibited from marrying due to some suspicion <b>are permitted to the sons or to the brothers</b> of those who set them free.
+
+Chapter 3
+
+In the case of <b>four brothers, two of whom were married to two sisters, and the ones married to the sisters died, then those</b> sisters must <b>perform <i>ḥalitza</i> and may not enter into levirate marriage.</b> Since both sisters require levirate marriage with each of the surviving brothers, a levirate bond exists between each sister and the brothers. Each of them is considered the sister of a woman with whom each brother has a levirate bond and is therefore forbidden to him by rabbinic law. <b>And if they married</b> the sisters <b>before</b> consulting the court, <b>they should divorce</b> them, for the Sages decreed that in this situation they may not remain married. <b>Rabbi Eliezer says</b> that there is a dispute in this matter: <b>Beit Shammai say: He may maintain</b> her as his wife, <b>while Beit Hillel say: They</b> must <b>divorce</b> them.
+If <b>one of</b> the sisters <b>was forbidden to one</b> of the brothers due to <b>a prohibition against forbidden relations</b> because she was a relative of his wife or a relative on his mother’s side, then <b>he is forbidden to</b> marry <b>her but permitted to</b> marry <b>her sister.</b> Because she is his close relative, she is exempt from levirate marriage with him, and therefore she is not bound to him with a levirate bond. Consequently, her sister is not considered the sister of a woman with whom he has a levirate bond, and he is permitted to enter into levirate marriage with her. But <b>the second</b> brother, who is not a close relative of either sister, <b>is forbidden to</b> marry <b>both of them.</b> Indeed, for him each woman remains the sister of a woman with whom he has a levirate bond. If <b>a prohibition</b> resulting from <b>a mitzva</b> or <b>a prohibition</b> stemming from <b>sanctity</b> will be transgressed when one of the women marries one of the brothers, then her sister must <b>perform <i>ḥalitza</i> and may not enter into levirate marriage,</b> as she is considered the sister of a woman with whom he has a levirate bond. In this case, the sister who is forbidden to the brother due to a mitzva or due to sanctity is bound to the brother for the purpose of <i>ḥalitza</i>.
+If <b>one of those</b> women <b>was forbidden to this</b> one brother due to <b>a prohibition against forbidden relations and the second</b> woman <b>was forbidden to that</b> second brother due to <b>a prohibition against forbidden relations,</b> then <b>she who is forbidden to this</b> brother <b>is permitted to that</b> brother, <b>and she who is forbidden to that</b> brother <b>is permitted to this</b> one. <b>And this is</b> the case that was referred to when <b>they said: When her sister is</b> also <b>her <i>yevama</i>,</b> i.e., in a case where two sisters are also <i>yevamot</i> and therefore happened for levirate marriage before two brothers, <b>she either performs <i>ḥalitza</i> or enters into levirate marriage.</b> This must be referring to a case where each sister is forbidden to one of the brothers due to a prohibition concerning forbidden relatives. In this case, each sister has a levirate bond only with the one brother to whom she is permitted, and the prohibition against marrying the sister of a woman with whom one has a levirate bond does not apply. Therefore, each brother can either perform the act of <i>ḥalitza</i> or consummate the levirate marriage with the sister to whom he is not related.
+In the case of <b>three brothers, two of whom were married to</b> close relatives, e.g., <b>two sisters; or a woman and her daughter; or a woman and her daughter’s daughter; or a woman and her son’s daughter,</b> if the two brothers who were married to two close relatives died and their wives happened before a third brother for levirate marriage, <b>then these</b> two women must <b>perform <i>ḥalitza</i> and may not enter into levirate marriage,</b> as each of them is a relative of a woman with whom he has a levirate bond. <b>And Rabbi Shimon exempts</b> them even from the obligation to perform <i>ḥalitza</i>. If <b>one of them was forbidden to him,</b> the third brother, due to <b>a prohibition against forbidden relatives,</b> then <b>he is prohibited from</b> marrying <b>her but is permitted to</b> marry <b>her sister.</b> Because the woman who is forbidden to him is not considered to be a woman who requires him for levirate marriage, there is only one woman who happens before him for levirate marriage. However, if one of the women was forbidden due to <b>a prohibition</b> resulting from <b>a mitzva or a prohibition</b> stemming from <b>sanctity,</b> then <b>they</b> must <b>perform <i>ḥalitza</i> and may not enter into levirate marriage.</b> This is because these prohibitions do not completely cancel the levirate bond.
+In the case of <b>three brothers, two</b> of whom <b>were married to two sisters, and one who was single,</b> the following occurred: <b>The husband of one of the sisters died</b> childless, leaving behind his wife, <b>and the single</b> brother <b>performed levirate betrothal [<i>ma’amar</i>]</b> to this wife. The single brother performed an act of betrothal to the <i>yevama</i> but did not yet consummate the marriage by engaging in sexual intercourse. <b>Afterward, the second brother died,</b> and therefore the second brother’s wife, the sister of the betrothed, happened before the single brother for levirate marriage as well. In this case, <b>Beit Shammai say: His wife remains with him.</b> The woman he betrothed is considered like his wife, and he is not required to divorce her. <b>And this other</b> woman <b>leaves</b> the <i>yavam</i> and is exempt from levirate marriage <b>as the sister of a wife. Beit Hillel say:</b> Being as he had not yet entered into marriage with the first woman, he is required to perform levirate marriage with both women. Therefore, <b>he divorces his wife,</b> i.e., the woman to whom he performed levirate betrothal, <b>with a bill of divorce,</b> which nullifies levirate betrothal, <b>and by <i>ḥalitza</i>,</b> which nullifies the levirate bond. <b>And,</b> he sends away <b>the wife of his</b> second <b>brother with <i>ḥalitza</i></b> as well. They comment: <b>This is</b> the case <b>that</b> was referred to when the Sages <b>said: Woe unto him for his wife and woe unto him for the wife of his brother.</b> Due to the combination of circumstances, he loses them both.
+In the case of <b>three brothers, two of whom were married to two sisters and one who was married to an unrelated woman,</b> the following occurred: <b>The husband of one of the sisters died</b> childless, <b>and</b> the brother <b>who was married to the unrelated woman married,</b> i.e., performed lev irate marriage with, the deceased brother’s <b>wife and</b> later <b>died</b> himself, childless. In this situation, both women happen for levirate marriage before the other, remaining, brother. <b>The first</b> woman <b>is dismissed due to</b> the prohibition proscribing <b>the sister of one’s wife,</b> as she is the sister of this brother’s wife, <b>and the second</b> woman is dismissed <b>due to</b> her status as the first woman’s <b>rival wife.</b> Following the first levirate marriage, this second woman became the rival wife of the sister, and is therefore exempt from levirate marriage as well. If, however, the brother married to the unrelated woman <b>performed</b> only <b>levirate betrothal,</b> but had not yet consummated the levirate marriage with the sister, <b>and he died, the unrelated woman,</b> whose halakhic status with regard to <i>yibbum</i> is similar to that of a sister’s rival wife, must <b>perform <i>ḥalitza</i> and may not enter into levirate marriage.</b> In the case of <b>three brothers, two of whom were married to two sisters and one who was married to an unrelated woman,</b> the following occurred: <b>One of the husbands of the sisters died, and he who was married to the unrelated woman married</b> the deceased husband’s <b>wife, and</b> then <b>the wife of the second</b> brother, the other one of the sisters, <b>died. Afterward,</b> the brother <b>who was married to the unrelated woman died,</b> leaving two women for levirate marriage before the remaining brother: The unrelated woman and the woman who was previously prohibited as the sister of his deceased wife. In this case, the sister <b>is forbidden to him forever.</b> She is not forbidden due to her status as his wife’s sister, as his wife already died and one’s wife’s sister is permitted after the wife’s death. However, <b>since she was</b> already <b>forbidden to him at one time,</b> she is forbidden to him forever. When she first happened before the brothers for levirate marriage, before the third brother married her, she was forbidden to the second brother as his wife’s sister. Therefore, she is forbidden to him forever. In addition, she exempts her rival wife, the unrelated woman, from levirate marriage.
+In the case of <b>three brothers, two of whom were married to two sisters and one who was married to an unrelated woman,</b> the following occurred: Shimon, <b>the husband of one of the sisters, divorced his wife, and</b> then Levi, <b>who was married to the unrelated woman, died, and</b> Shimon, <b>the man who divorced</b> his wife, <b>married,</b> i.e., performed levirate marriage with, <b>her,</b> i.e., this unrelated woman. <b>And</b> then Shimon himself later <b>died,</b> so that the unrelated woman happened for levirate marriage before Reuven, the third brother, who is married to the second sister. In this scenario, Reuven is allowed to consummate the levirate marriage with the unrelated woman. <b>This is</b> the case that was referred to when <b>they said: And</b> with regard to <b>all those</b> fifteen forbidden relatives <b>who died or were divorced, their rival wives are permitted</b> to enter into levirate marriage. This is because at the time that they happened before the <i>yavam</i> for levirate marriage they were no longer the rival wives of a forbidden relative. 
+<b>And</b> if <b>any of these</b> fifteen women who are prohibited as forbidden relatives <b>had undergone a betrothal or divorce</b> whose status <b>is uncertain</b> with the deceased brother, <b>then those</b> women who were their <b>rival wives</b> must <b>perform <i>ḥalitza</i> and may not enter into levirate marriage</b> since they are possibly the rival wives of forbidden relatives. The mishna elaborates: <b>How</b> could there be a situation of <b>uncertainty</b> with regard to <b>betrothal?</b> If in the public domain <b>he threw her</b> an item for the purpose of <b>betrothal</b> and there were eight cubits between them, and the item <b>was possibly closer to him</b> and did not enter into her domain, and <b>possibly closer to her,</b> i.e., within four cubits of her, whereby she could acquire the object, <b>this is</b> a case of <b>uncertainty</b> with regard to <b>betrothal.</b> <b>Uncertainty</b> with regard to <b>divorce</b> occurs when, for instance, <b>he wrote a</b> bill of divorce <b>in his handwriting but there are no</b> signatures of <b>witnesses on</b> the document, or <b>there are</b> the signatures of <b>witnesses</b> on the document <b>but there is no date</b> written <b>in it,</b> or <b>the date is</b> written <b>in it but there is only</b> the signature of <b>a single witness.</b> Since there is doubt as to whether these three kinds of bills of divorce are valid, a woman who was divorced through them is only possibly divorced, and so <b>this</b> case <b>is</b> called <b>uncertainty</b> with regard to <b>divorce.</b>
+In the case of <b>three brothers</b> who <b>were married to three unrelated women, and one of</b> the brothers <b>died,</b> the following occurred: <b>The second</b> brother <b>performed levirate betrothal with</b> the wife of the deceased brother <b>and</b> before he was able to consummate the levirate marriage <b>he died</b> as well, leaving behind two women who happen before the third brother for levirate marriage. <b>Then those</b> two women must <b>perform <i>ḥalitza</i> and may not enter into levirate marriage.</b> <b>As it is stated:</b> “If brothers dwell together <b>and one of them dies</b> and he has no child, the wife of the dead man shall not be married outside of the family to one not of his kin; <b>her brother-in-law will have intercourse with her”</b> (Deuteronomy 25:5). This teaches that a woman eligible for levirate marriage is one <b>who has one levirate relationship and not one who has a double levirate relationship.</b> In this case, the wife of the first deceased brother requires levirate marriage due to both the marriage with her first husband as well as the levirate betrothal with the second brother. <b>Rabbi Shimon says: He</b> may <b>consummate the levirate marriage with whichever</b> woman <b>he wishes and</b> then <b>perform <i>ḥalitza</i> with the second.</b> In the case where <b>two brothers were married to two sisters, and one of</b> the brothers <b>died,</b> the widow at this point would be exempt from levirate marriage as the sister of his wife. <b>And afterward the wife of the second</b> brother <b>died.</b> Although the <i>yevama</i> is no longer the sister of his wife, <b>this</b> woman <b>is nevertheless forbidden to him forever, since she had</b> already <b>been forbidden to him at one time.</b>
+In the case of <b>two</b> men <b>who betrothed two women, and at the time that they entered the wedding canopy,</b> after the betrothal, the men <b>switched this</b> wife <b>with that</b> wife <b>and that</b> one <b>with this</b> one, <b>then these</b> two men <b>are liable for</b> engaging in forbidden sexual relations with <b>a married woman,</b> since each of them had intercourse with his fellow’s wife. The act of betrothal is sufficient to prohibit a woman to all other men as a married woman. Therefore, when the women were switched, both men transgressed this violation. <b>And if they were brothers,</b> then they are also liable <b>for</b> forbidden sexual relations with <b>a brother’s wife. And if</b> these women <b>were sisters,</b> then they are liable <b>for</b> taking <b>a wife and her sister</b> as well. <b>And if they were menstruating women,</b> they would be liable <b>for</b> intercourse with <b>a menstruating woman</b> as well. <b>And</b> following these forbidden sexual relations, <b>we separate</b> these women from their husbands <b>for three months, lest they were impregnated</b> by that forbidden act of intercourse. Doing so makes it possible to distinguish a child born of these relations, so that he could be rendered a <i>mamzer</i>. <b>And if they were female minors and unable to bear children, then we immediately return them</b> to their original husbands. <b>And if they were daughters of priests, they are</b> thereby <b>disqualified from eating of <i>teruma</i>.</b> By engaging in illicit sexual acts, they were rendered forbidden to priests and disqualified from eating <i>teruma</i>.
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+Chapter 4
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+When a man who has a brother dies childless, his widow [<i>yevama</i>] and one of his brothers [<i>yavam</i>] may perform a ritual through which she is freed of her levirate bonds [<i>ḥalitza</i>]. It is then considered, with regard to forbidden relationships, as though they had been married and divorced. Therefore, he is forbidden to her relatives, and she to his. However, with regard to <b>one who performs <i>ḥalitza</i> with his <i>yevama</i> and</b> then <b>she is found</b> to have been <b>pregnant</b> at the time of the <i>ḥalitza</i> <b>and she gave birth, in the event that the offspring is viable,</b> the deceased husband has been survived by offspring and so there was never any levirate bond; consequently, the <i>ḥalitza</i> that was performed was entirely unnecessary and a meaningless act. As such, <b>he</b> remains <b>permitted to her relatives and she</b> remains <b>permitted to his relatives.</b> Furthermore, since the <i>ḥalitza</i> was meaningless, she is not afforded the status of a <i>ḥalutza</i>, i.e., a <i>yevama</i> who performed <i>ḥalitza</i>, a status akin to that of a divorcée. Therefore, the <i>ḥalitza</i> <b>does not disqualify her from</b> marrying into <b>the priesthood.</b> If <b>the offspring is not viable,</b> then it emerges that the <i>ḥalitza</i> was indeed necessary. Therefore, <b>he is forbidden</b> to engage in relations <b>with her relatives and she is forbidden</b> to engage in relations <b>with his relatives,</b> as though they had been married and divorced, <b>and</b> the <i>ḥalitza</i> <b>disqualifies her from</b> marrying into <b>the priesthood,</b> as she is afforded the status of a <i>ḥalutza</i>.
+With regard to <b>one who consummates</b> the levirate marriage with <b>his <i>yevama</i>,</b> i.e., he had intercourse with her under the assumption that there is a levirate bond and so there is a mitzva to do so, <b>and</b> then <b>she is found to</b> have been <b>pregnant</b> at the time of the intercourse <b>and she gave birth, in the event that the offspring is viable</b> the deceased brother has been survived by offspring and it is evident that there was never any levirate bond. In that case, the relations they had, rather than being a mitzva, were a violation of the prohibition against engaging in relations with one’s brother’s wife. Therefore, the <i>yavam</i> <b>must send</b> her <b>out,</b> i.e., they must separate, as she is forbidden to him as his brother’s wife, <b>and</b> to atone for the forbidden relations that they had, <b>they are</b> each <b>obligated</b> to bring a sin-<b>offering,</b> as is the <i>halakha</i> for all who inadvertently transgress a prohibition that, when performed intentionally, is punishable by <i>karet</i>. <b>And if the offspring is not viable,</b> and therefore there was in fact a levirate bond, <b>he may maintain</b> her as his wife since his intercourse with her was a valid consummation of levirate marriage. If they consummated the levirate marriage and seven months later she gave birth, there is <b>uncertainty whether</b> the child <b>is nine</b> months <b>old,</b> i.e., counting from conception, and is the offspring <b>of the first</b> husband, and as such there was no levirate bond, or <b>whether</b> the child is only <b>seven</b> months <b>old</b> and is the offspring <b>of the latter</b> husband, i.e., the <i>yavam</i>, and not of the deceased, in which case there was a levirate bond. In that case, due to the possibility that she is forbidden to him as his brother’s wife, <b>he must send</b> her <b>out.</b> However, the lineage of <b>the child is unflawed,</b> since regardless of whether it was born of the first or second husband, there was no transgression involved in its conception. Furthermore, to atone for the possibility that they had forbidden relations <b>they are</b> both <b>obligated to bring a guilt-</b>offering for <b>uncertainty,</b> as is the <i>halakha</i> for anyone who is uncertain whether they inadvertently transgressed a prohibition that would require one to bring a sin-offering.
+With regard to <b>a widow waiting for her <i>yavam</i></b> to either consummate a levirate marriage or perform <i>ḥalitza</i> with her, i.e., a <i>yevama</i>, <b>to whom property was bequeathed: Beit Shammai and Beit Hillel</b> both <b>agree that she may sell or give</b> away that property <i>ab initio</i>, <b>and</b> that if she did, the transfer <b>is valid.</b> Since she has only a levirate bond with the <i>yavam</i>, she retains total control of the property. This is in contrast to a betrothed woman, concerning whom Beit Hillel rule that she may not sell such property because her betrothed also has rights to it (<i>Ketubot</i> 78a). If she <b>died, what should be done with</b> the money assured to her in <b>her marriage contract</b> by her deceased husband <b>and with</b> her <b>property that enters and leaves</b> the marriage <b>with her,</b> in which a husband only ever has a usufructuary interest? <b>Beit Shammai say: The husband’s heirs,</b> i.e., the <i>yavam</i>, who stands to inherit from the husband when he consummates the levirate marriage, <b>should divide up</b> the property <b>together with</b> her <b>father’s heirs,</b> i.e., the woman’s family. <b>And Beit Hillel say:</b> The <b>property</b> retains <b>its</b> previous ownership <b>status.</b> Therefore, money assured to her in her <b>marriage contract</b> remains <b>in the possession of the husband’s heirs.</b> Since it was to be paid from the husband’s own property, the money is retained by his estate and passes to his heirs. And her <b>property that enters and leaves</b> the marriage <b>with her</b> remains <b>in the possession of the father’s heirs.</b> Since those properties belonged to her, upon her death they are inherited by her father or his heirs.
+If the <i>yavam</i> <b>consummated the levirate marriage with her, then</b> her legal status is <b>that of his wife in every sense,</b> and therefore the <i>yavam</i> has the same rights to her property as in a regular marriage. <b>And</b> the <b>only</b> exception to this is <b>that</b> her <b>marriage contract will</b> still <b>be</b> payable <b>from the property of her first husband</b> and not from the property of the <i>yavam</i>.
+The <b>mitzva</b> of levirate marriage <b>is for the eldest</b> of the brothers <b>to consummate the levirate marriage.</b> If the eldest <b>does not want</b> to do so, the court <b>goes to each of the</b> other <b>brothers</b> and requires them to do so. <b>If they do not want</b> to do so, the court <b>returns to</b> the <b>eldest</b> brother <b>and says to him:</b> The <b>mitzva is</b> incumbent <b>upon you; either perform <i>ḥalitza</i> or consummate the levirate marriage.</b>
+If a brother <b>made</b> his decision <b>dependent</b> upon the possibility that one of his other brothers will eventually consummate the levirate marriage, saying that he will do so only if they do not, then whether he makes it dependent <b>upon</b> a brother who is currently <b>a minor,</b> meaning that the <i>yevama</i> should wait <b>until he matures, or upon</b> his <b>eldest brother,</b> who is not currently present, meaning the <i>yevama</i> should wait <b>until he comes from overseas, or</b> upon a brother who is <b>a deaf-mute or an imbecile,</b> as perhaps they will recover from their disability, the court <b>does not listen to him; rather,</b> the judges of the court <b>say to him:</b> The <b>mitzva is</b> incumbent <b>upon you; either perform <i>ḥalitza</i> or consummate the levirate marriage.</b>
+<b>One who performs <i>ḥalitza</i> with his <i>yevama</i> is like</b> any <b>one of the</b> other <b>brothers with respect to</b> the <b>inheritance</b> of the deceased brother’s estate, i.e., each of the brothers takes an equal share of the inheritance. <b>And if there is a father</b> of the deceased, who is still alive, <b>the property</b> of the deceased <b>belongs to the father. One who consummates</b> levirate marriage with <b>his <i>yevama</i></b> thereby <b>acquires his</b> deceased <b>brother’s property</b> solely for himself. <b>Rabbi Yehuda says: In either</b> case, whether he consummated the levirate marriage or performed <i>ḥalitza</i>, <b>if there is a father</b> who is still alive, <b>the property belongs to the father.</b> In the case of <b>one who performs <i>ḥalitza</i> with his <i>yevama</i>,</b> by rabbinic decree it is as though she had been married to him and then he divorced her. Consequently, <b>he is forbidden</b> to engage in relations <b>with her relatives and she is forbidden</b> to engage in relations <b>with his relatives.</b> Accordingly, <b>he is forbidden</b> to engage in relations <b>with her mother, and with her mother’s mother, and with her father’s mother, and with her daughter, and with her daughter’s daughter, and with her son’s daughter, and with her sister while</b> his <i>yevama</i> <b>is</b> still <b>alive.</b> However, <b>the</b> other <b>brothers</b> who did not perform <i>ḥalitza</i> <b>are permitted</b> to her relatives. <b>And she is forbidden</b> to engage in relations <b>with his father, and with his father’s father, and with his son, and with his son’s son, and with his brother, and with his brother’s son.</b> The mishna states an additional principle: <b>A man is permitted</b> to engage in relations <b>with a relative of a rival wife of his <i>ḥalutza</i>,</b> i.e., his <i>yevama</i> with whom he performed <i>ḥalitza</i>. Since he did not perform <i>ḥalitza</i> with her, she is not regarded as though she had actually been married to him. However, <b>he is forbidden</b> to engage in relations <b>with a rival wife of a relative of his <i>ḥalutza</i>,</b> i.e., in addition to being forbidden to the relatives of his <i>ḥalutza</i>, he is also forbidden to their rival wives.
+In the case of a <i>yavam</i> <b>who performed <i>ḥalitza</i> with his <i>yevama</i> and</b> then <b>his brother married her sister and died,</b> the sister <b>performs <i>ḥalitza</i></b> with the <i>yavam</i>, <b>but she may not enter into levirate marriage</b> with him, since as a sister of his <i>ḥalutza</i> she is forbidden to him. <b>And similarly,</b> in the case of <b>one who divorced his wife and his brother married her sister and died, then that</b> woman <b>is exempt</b> both from <i>ḥalitza</i> and from consummating levirate marriage, since as the sister of his former wife she is forbidden to him.
+In the case of <b>a widow waiting for her <i>yavam</i></b> to consummate levirate marriage or perform <i>ḥalitza</i> with her, and the <b>brother of</b> the <i>yavam</i> <b>betrothed her sister, they said in the name of Rabbi Yehuda ben Beteira: They say to</b> the brother: <b>Wait</b> and do not marry the woman you betrothed <b>until your brother performs an act,</b> either of <i>ḥalitza</i> or of consummating the levirate marriage, as until he does there remains a levirate bond between the <i>yevama</i> and each of the brothers, and it is prohibited to marry the sister of a woman to whom one is bound by a levirate bond. If <b>a brother of</b> the one who betrothed the sister of the <i>yevama</i> <b>performed <i>ḥalitza</i> with</b> the <i>yevama</i> <b>or consummated a levirate marriage with her,</b> since by doing so the levirate bond between the <i>yevama</i> and the one who betrothed her sister is dissolved, <b>he may</b> then <b>enter into marriage</b> with <b>his wife,</b> who until that point was only betrothed to him, as she is no longer the sister of a woman to whom he is bound by a levirate bond. Similarly, if <b>the <i>yevama</i> died,</b> since his levirate bond to her is dissolved upon her death, <b>he may</b> proceed to <b>enter into marriage</b> with <b>his</b> betrothed <b>wife.</b> However, if the <b><i>yavam</i> died</b> without performing an act that would have dissolved the levirate bond, <b>he must divorce his wife with a bill of divorce,</b> as she is forbidden to him as the sister of a woman to whom he is bound by a levirate bond, <b>and his brother’s wife</b> he must send out <b>with <i>ḥalitza</i>,</b> as she is forbidden to him as the sister of his divorcée.
+<b>A <i>yevama</i> may neither perform <i>ḥalitza</i> nor enter into levirate marriage until she has</b> waited <b>three months</b> from the time of her husband’s death. <b>And similarly, all other women may not be betrothed and may not marry until they have</b> waited <b>three months</b> since their previous marriage ended. This waiting period is necessary so that, should a woman give birth shortly after remarrying, it will be obvious who the father of the child is. This applies <b>both to virgins and non-virgins, both to divorcées and widows,</b> and <b>both to women</b> who were <b>married</b> to their previous husbands <b>and women</b> who were only <b>betrothed.</b> All of these women must wait three months before remarrying even though for some of them the reason for doing so does not apply. <b>Rabbi Yehuda says: The women</b> who were <b>married</b> to their previous husbands <b>may be betrothed, and the women</b> who were only <b>betrothed</b> to their previous husbands <b>may marry</b> without waiting three months. This is true <b>except for the betrothed women that are in</b> the area of <b>Judea, due to</b> the fact <b>that</b> the groom <b>is familiar with her.</b> The custom in Judea was for the couple to be secluded together before the marriage so that they would become familiar with each other. This led to the possibility that they might cohabit even during their betrothal period. Rabbi Yehuda holds that one does not need to wait three months whenever the reason for doing so does not apply. <b>Rabbi Yosei says: All of the women may be betrothed</b> within three months even if they were previously married, <b>except for a widow,</b> <b>due to the mourning</b> period she must observe for her deceased husband.
+In a case of <b>four brothers married to four women and</b> some of the brothers <b>died</b> childless, their wives thereby become <i>yevamot</i>. <b>If the eldest of</b> the brothers who survived <b>wished to consummate the levirate marriage with all of</b> his <i>yevamot</i>, <b>he has permission</b> to do so. In the case of <b>one who was married to two women and died</b> childless, the <b>intercourse or <i>ḥalitza</i> of</b> either <b>one of</b> the wives with the <i>yavam</i> <b>releases her rival wife</b> from the levirate bond, and the rival wife need not enter into levirate marriage or perform <i>ḥalitza</i>. If <b>one</b> of these women <b>was fit</b> to marry into the priesthood <b>and one was unfit,</b> then <b>if he performs <i>ḥalitza</i>, he should perform <i>ḥalitza</i> with the unfit</b> woman rather than with the one who is fit for the priesthood, since doing so with the woman who is fit would needlessly disqualify her from marrying into the priesthood. <b>But if he consummates the levirate marriage, he may consummate the levirate marriage with</b> the one who is <b>fit.</b>
+With regard to <b>one who remarries his divorcée</b> after she had been married to another man from whom she was then widowed or divorced, <b>or one who marries the woman with whom he performed <i>ḥalitza</i> [<i>ḥalutza</i>], or one who marries a relative of his <i>ḥalutza</i>,</b> since all such marriages are forbidden he <b>must divorce</b> her, <b>and the offspring</b> born from such unions <b>is a <i>mamzer</i>;</b> this is <b>the statement of Rabbi Akiva.</b> He holds that even the offspring from relations forbidden by a prohibition punishable by lashes is a <i>mamzer</i>. <b>The Rabbis say: The offspring</b> in those cases <b>is not a <i>mamzer</i>, but they concede with regard to one who marries a relative of his divorcée,</b> a union forbidden by a prohibition entailing <i>karet</i>, <b>that the offspring is a <i>mamzer</i>.</b> They hold that only the offspring from relations forbidden by a prohibition entailing <i>karet</i> is a <i>mamzer</i>.
+<b>Which</b> offspring of forbidden relations have the status of <b>a <i>mamzer</i>?</b> It is the offspring of a union with <b>any next of kin that is subject to</b> a Torah prohibition that <b>he should not engage in sexual relations</b> with them; this is <b>the statement of Rabbi Akiva. Shimon HaTimni says:</b> It is the offspring of a union with <b>any</b> forbidden relation <b>for which one is liable to</b> receive <b><i>karet</i> at the hand of Heaven. And the <i>halakha</i> is in accordance with his statement. Rabbi Yehoshua says:</b> It is the offspring of a union with <b>any</b> forbidden relation <b>for which one is liable to</b> receive <b>court-</b>imposed <b>capital punishment.</b> <b>Rabbi Shimon ben Azzai said: I found a scroll</b> recording people’s <b>lineages in Jerusalem, and it was written in it</b> that <b>so-and-so is a <i>mamzer</i> from</b> an adulterous union with <b>a married woman,</b> a sin punishable by court-imposed capital punishment. The only reason for the scroll to state the reason that this individual is a <i>mamzer</i> is in order <b>to support the statement of Rabbi Yehoshua.</b> The mishna delineates the circumstances in which it is prohibited to engage in relations with the sister of one’s wife and the sister of one’s <i>yevama</i>: If a man’s <b>wife died, he is permitted to her sister.</b> If <b>he divorced her and</b> then <b>she died, he is permitted to her sister.</b> If he divorced his wife and then <b>she was married to another and</b> then <b>died, he is permitted to her sister.</b> If <b>his <i>yevama</i> died, he is permitted to her sister.</b> If <b>he performed <i>ḥalitza</i> with her and</b> then <b>she died, he is permitted to her sister.</b> If after <i>ḥalitza</i> <b>she was married to another and</b> then <b>died, he is permitted to her sister.</b> The principle underlying all these cases is that the prohibition against engaging in relations with her sister only applies while the wife or <i>yevama</i> remain alive, irrespective of their current relationship to the man.
+
+Chapter 5
+
+<b>Rabban Gamliel says: A bill of divorce [<i>get</i>] is not</b> effective when given <b>after a bill of divorce</b> was previously given to a <i>yevama</i>. Once a <i>yevama</i> receives a bill of divorce from a <i>yavam</i>, no bill of divorce given by that <i>yavam</i> to her rival wife or a bill of divorce given to her by a different <i>yavam</i> is of any effect. <b>And levirate betrothal is not</b> effective <b>after</b> a previous <b>levirate betrothal</b> was performed, <b>and intercourse</b> with a second <i>yevama</i> <b>is not</b> effective <b>after intercourse</b> with the first one, <b>and <i>ḥalitza</i> is not</b> effective <b>after <i>ḥalitza</i></b> was previously performed. <b>But the Rabbis say: A bill of divorce is</b> effective when given <b>after a bill of divorce, and levirate betrothal is</b> effective <b>after levirate betrothal, but nothing is</b> effective <b>after intercourse or after <i>ḥalitza</i>.</b> If a <i>yavam</i> has relations with the <i>yevama</i> or performs <i>ḥalitza</i> with her, no other action performed afterward is effective, whether performed by that <i>yavam</i> toward a different <i>yevama</i> or by any <i>yavam</i> with the original <i>yevama</i>.
+The mishna elaborates: <b>How</b> do these laws work in practice? If a <i>yavam</i> <b>performed levirate betrothal with his <i>yevama</i>, and he</b> later <b>gave her a bill of divorce, she</b> nevertheless <b>requires <i>ḥalitza</i> from him.</b> The bill of divorce does not fully exempt her from levirate marriage, as the levirate bond remains intact. If <b>he performed levirate betrothal and</b> then <b><i>ḥalitza</i>, she requires a bill of divorce from him</b> in order to cancel the levirate betrothal. If the <i>yavam</i> <b>performed levirate betrothal and</b> then engaged in <b>intercourse</b> with the <i>yevama</i>, <b>this is</b> the way to perform levirate marriage <b>in accordance with its mitzva,</b> as the Sages instituted this as the proper procedure for a <i>yavam</i> to perform levirate marriage.
+If the <i>yavam</i> <b>gave</b> the <i>yevama</i> <b>a bill of divorce and</b> afterward <b>performed levirate betrothal</b> with her, <b>she requires</b> another <b>bill of divorce</b> to cancel the levirate betrothal, as well as <b><i>ḥalitza</i></b> to nullify the levirate bond. If <b>he gave</b> her <b>a bill of divorce and</b> then <b>engaged in intercourse</b> with her, <b>she requires a bill of divorce</b> to cancel the betrothal that took place via intercourse, <b>and <i>ḥalitza</i></b> to nullify the levirate bond; the intercourse did not affect the levirate bond because once he gave her a bill of divorce she was forbidden to him. If <b>he gave</b> her <b>a bill of divorce and performed <i>ḥalitza</i>, nothing is</b> effective <b>after <i>ḥalitza</i>,</b> as the levirate bond was completely nullified. Similarly, if he <b>performed <i>ḥalitza</i></b> with her <b>and</b> then either <b>performed levirate betrothal,</b> or <b>gave a bill of divorce, or engaged in intercourse</b> with her; <b>alternatively,</b> if he <b>engaged in intercourse</b> with her <b>and</b> then either <b>performed levirate betrothal,</b> or <b>gave a bill of divorce, or performed <i>ḥalitza</i></b> after they engaged in relations, <b>nothing is</b> effective <b>after <i>ḥalitza</i></b> or intercourse. Any action performed afterward is unrelated to the levirate bond. The above principles apply <b>both</b> in cases of <b>one <i>yevama</i> to one <i>yavam</i>, as well as</b> in cases of <b>two <i>yevamot</i> to one <i>yavam</i>. </b>
+How so? If <b>he performed levirate betrothal with this</b> <i>yevama</i> <b>and levirate betrothal with that</b> one, i.e., her rival wife, <b>they require two bills of divorce,</b> each for her own levirate betrothal, <b>and <i>ḥalitza</i></b> with one of them, to release them both from the levirate bond. If he performed <b>levirate betrothal with this</b> one <b>and</b> gave <b>a bill of divorce to that</b> one, the first woman <b>requires a bill of divorce</b> to cancel the levirate betrothal, <b>and</b> one of them must receive <b><i>ḥalitza</i>.</b> If he performed <b>levirate betrothal with this</b> one <b>and engaged in intercourse with that</b> one, <b>they require two bills of divorce and</b> he must perform <b><i>ḥalitza</i></b> with one of them. If the <i>yavam</i> performed <b>levirate betrothal with this</b> one <b>and performed <i>ḥalitza</i> with that</b> one, <b>the first</b> woman <b>requires a bill of divorce.</b> If the <i>yavam</i> gave <b>a bill of divorce to this</b> <i>yevama</i> <b>and a bill of divorce to that</b> one, <b>they require <i>ḥalitza</i> from him.</b> If he gave <b>a bill of divorce to this</b> one <b>and engaged in intercourse with that</b> one, the latter <b>requires a bill of divorce and <i>ḥalitza</i>.</b> If he gave <b>a bill of divorce to this</b> one <b>and</b> performed <b>levirate betrothal with that</b> one, the latter <b>requires a bill of divorce and</b> he must perform <b><i>ḥalitza</i></b> with one of them. If the <i>yavam</i> gave <b>a bill of divorce to this</b> woman <b>and performed <i>ḥalitza</i> with that</b> one, <b>nothing is</b> effective <b>after <i>ḥalitza</i>,</b> and he cannot betroth the rival wife.
+If <b>he performed <i>ḥalitza</i></b> with one <i>yevama</i> <b>and</b> then <b>performed <i>ḥalitza</i></b> with a second <i>yevama</i>, <b>or he performed <i>ḥalitza</i></b> with one <i>yevama</i> <b>and</b> then proceeded to either <b>perform levirate betrothal, give a bill of divorce, or engage in intercourse</b> with a second; <b>alternatively, he engaged in intercourse</b> with one <i>yevama</i> and <b>engaged in intercourse</b> with the second <i>yevama</i>, <b>or he engaged in intercourse</b> with one <i>yevama</i> <b>and</b> proceeded to either <b>perform levirate betrothal, give a bill of divorce, or perform <i>ḥalitza</i></b> with the second, <b>nothing is</b> effective <b>after <i>ḥalitza</i></b> or intercourse. These <i>halakhot</i> apply <b>both</b> in cases of <b>one <i>yavam</i> to two <i>yevamot</i>, as well as two <i>yevamin</i> to one <i>yevama</i>.</b>
+If <b>he performed <i>ḥalitza</i></b> with one <i>yevama</i> <b>and</b> then proceeded to either <b>perform levirate betrothal, give a bill of divorce, or engage in intercourse</b> with a second <i>yevama</i>; <b>alternatively, he engaged in intercourse</b> with one <i>yevama</i> <b>and</b> then proceeded to <b>perform levirate betrothal, or give a bill of divorce, or perform <i>ḥalitza</i></b> with a second <i>yevama</i>, <b>nothing is</b> effective <b>after <i>ḥalitza</i>, whether</b> the <i>ḥalitza</i> took place <b>at the beginning, in the middle, or at the end.</b> All of these <i>halakhot</i> accord with the opinion of Rabbi Akiva, who maintains betrothal does not take effect on a woman who is forbidden due to the prohibition against betrothing a <i>yevama</i> after <i>ḥalitza</i>. <b>But</b> with regard to <b>intercourse, when it is at the beginning,</b> i.e., the first act the <i>yavam</i> performed with his <i>yevama</i>, <b>nothing is</b> effective <b>after it</b> and any subsequent action is void. However, if it was performed <b>in the middle, and</b> similarly if it was performed <b>at the end,</b> i.e., after some other action that impairs the validity of his intercourse, <b>something is</b> effective <b>after it. Rabbi Neḥemya says: Both</b> with regard to <b>intercourse and <i>ḥalitza</i>, whether</b> performed <b>at the beginning, in the middle, or at the end, nothing is</b> effective <b>after it.</b> If the <i>yavam</i> performed a valid action according to Torah law, any subsequent action is of no consequence according to <i>halakha</i>.
+
+Chapter 6
+
+<b>One who had intercourse with his <i>yevama</i>, whether unwittingly,</b> i.e., he thought he was having intercourse with someone else, <b>or intentionally,</b> i.e., he knew she was his <i>yevama</i> and nevertheless had intercourse with her without intent to perform levirate marriage; <b>whether</b> due to <b>coercion or willingly; even if he</b> was <b>unwitting and her</b> participation was <b>intentional, his</b> participation was <b>intentional and she</b> was <b>unwitting, he was coerced and she was not coerced,</b> or <b>she was coerced and he was not coerced; both one who</b> merely <b>engages in the initial stage of intercourse and one who completes</b> the act of intercourse <b>has</b> thereby <b>acquired</b> his <i>yevama</i>. <b>And</b> similarly, the Torah <b>did not distinguish between</b> an act of <b>intercourse</b> in an atypical manner, i.e., anal intercourse, <b>and intercourse</b> in a typical manner.
+<b>And so too,</b> with regard to a man <b>who had intercourse with any one of those with whom relations are forbidden [<i>arayot</i>]</b> by <b>the Torah or</b> with those who are <b>unfit for him</b> even though they are not in the category of <i>arayot</i>, <b>for example, a widow with a High Priest; a divorcée and a <i>yevama</i> who performed <i>ḥalitza</i> [<i>ḥalutza</i>] with a common priest; a <i>mamzeret</i>,</b> i.e., a woman born from an incestuous or adulterous relationship, <b>or a Gibeonite woman with an Israelite; the daughter of an Israelite with a <i>mamzer</i> or a Gibeonite; he has disqualified her</b> from marrying into the priesthood through this act no matter how it was performed, <b>and</b> the Torah <b>did not distinguish between</b> the act of <b>intercourse</b> in an atypical manner, i.e., anal intercourse, <b>and intercourse</b> in a typical manner.
+<b>A widow to a High Priest, a divorcée, or a <i>ḥalutza</i> to a common priest,</b> even if they had only engaged in <b>betrothal</b> and had not yet had intercourse, <b>may not partake of <i>teruma</i>.</b> Since they are forbidden to the men who betrothed them, the betrothal itself disqualifies them from the privileges of priesthood even if they are the daughters of priests. <b>Rabbi Elazar and Rabbi Shimon declare them fit</b> to partake of <i>teruma</i>. Since the prohibition is violated through the act of intercourse and not betrothal, the women are disqualified only once they have intercourse. In a case where these women <b>were widowed or divorced,</b> if it was <b>from marriage, they are disqualified</b> from the priesthood and may not partake of <i>teruma</i>. This is because a woman prohibited from marrying a priest who has intercourse with a priest becomes a <i>ḥalala</i>, and is thereby disqualified from partaking of <i>teruma</i>. However, if they were widowed or divorced <b>from</b> their state of <b>betrothal,</b> they are once again <b>fit</b> to partake of <i>teruma</i> according to all opinions.
+<b>A High Priest may not marry a widow, whether</b> she is <b>a widow from betrothal or a widow from marriage. And he may not marry a grown woman.</b> He may marry only a minor or a young woman. <b>Rabbi Elazar and Rabbi Shimon declare a grown woman fit</b> to marry a High Priest. <b>And he may not marry a woman whose hymen was torn accidentally.</b> If a priest <b>betrothed a widow and was</b> subsequently <b>appointed to be High Priest, he may marry</b> her. <b>And</b> there was <b>an incident with Yehoshua ben Gamla, who betrothed Marta bat Baitos,</b> a widow, <b>and the king</b> subsequently <b>appointed him to be High Priest, and</b> he nevertheless <b>married her.</b> Conversely, in the case of <b>a widow waiting for her <i>yavam</i> who happened before a common priest,</b> i.e., the priest was her <i>yavam</i>, <b>and he was</b> subsequently <b>appointed to be High Priest,</b> then <b>even if he</b> had already <b>performed levirate betrothal with her, he may not marry her,</b> because she is a widow. <b>A High Priest whose brother died</b> without children <b>performs <i>ḥalitza</i> and he does not perform levirate marriage,</b> as he may not marry a widow.
+<b>A common priest may not marry a sexually underdeveloped woman [<i>aylonit</i>],</b> who is incapable of bearing children, <b>unless he</b> already <b>has a wife and children. Rabbi Yehuda says: Even</b> if <b>he has a wife and children, he may not marry a sexually underdeveloped woman, as she is the <i>zona</i></b> about whom it is <b>stated in the Torah</b> that a priest may not marry her. Intercourse with her is considered a licentious act because she is incapable of bearing children. <b>And the Rabbis say: The only</b> women in the category of <b><i>zona</i>,</b> who are therefore forbidden to a priest, are <b>a female convert, a freed</b> maidservant, <b>and</b> any woman <b>who engaged in licentious sexual intercourse</b> with a man she is prohibited from marrying.
+<b>A man may not neglect</b> the mitzva to <b>be fruitful and multiply unless he</b> already <b>has children. Beit Shammai say:</b> One fulfills this mitzva with <b>two males, and Beit Hillel say: A male and a female, as it is stated: “Male and female He created them”</b> (Genesis 5:2). If a man <b>married a woman and stayed with her</b> for <b>ten years and she did not give birth, he is no</b> longer <b>permitted to neglect</b> the mitzva to be fruitful and multiply. Consequently, he must either divorce her and marry someone else, or take another wife while still married to her. If <b>he divorced her she is permitted to marry another</b> man, as it is not necessarily on her account that she and her first husband did not have children, <b>and the second</b> husband <b>is permitted to stay with her</b> for <b>ten years. And if she had a miscarriage, he counts</b> the ten years <b>from the time of the miscarriage.</b> <b>A man is commanded with regard to</b> the mitzva to be <b>fruitful and multiply, but not a woman. Rabbi Yoḥanan ben Beroka says</b> that a woman is also commanded, as the verse <b>states with regard to both of them: “And God blessed them, and God said to them: Be fruitful and multiply”</b> (Genesis 1:28).
+
+Chapter 7
+
+<b>A widow</b> married <b>to a High Priest,</b> and <b>a divorcée or a <i>yevama</i> who performed <i>ḥalitza</i> [<i>ḥalutza</i>]</b> married <b>to a common priest</b> are all unions prohibited by Torah law. If one of these women <b>brought</b> with her <b>into</b> the marriage <b>slaves of usufruct [<i>melog</i>]</b> property <b>or slaves of guaranteed investment,</b> then the <b>slaves of usufruct</b> property <b>do not partake of <i>teruma</i></b> but the <b>slaves of guaranteed investment do partake</b> of <i>teruma</i>. <b>And these are slaves of usufruct</b> property: They are those with regard to whom the couple stipulated that <b>if</b> the slaves <b>die, their death</b> is <b>her</b> loss, <b>and if they increase</b> in value, <b>their increase</b> is <b>her</b> gain. <b>Although</b> the husband <b>is obligated in their sustenance, they do not partake of <i>teruma</i>,</b> as they belong to her, not to him. He owns only the right of their use while he is married to her. <b>And these are slaves of guaranteed investment:</b> They are those with regard to whom the couple stipulated that <b>if they die, their death</b> is <b>his</b> loss, <b>and if they increase</b> in value, <b>their increase</b> is <b>his</b> gain. <b>Since he bears</b> financial <b>responsibility</b> for compensating her in the event of <b>their</b> loss, <b>they partake of <i>teruma</i>,</b> as they are considered his property.
+In the case of <b>an Israelite woman who married a priest</b> in a halakhic marriage <b>and</b> who <b>brought slaves</b> with her <b>into</b> the marriage, <b>whether</b> they are <b>slaves of usufruct</b> property <b>or slaves of guaranteed investment, they partake of <i>teruma</i>. And</b> in the case of <b>the daughter of a priest who married an Israelite and</b> who <b>brought slaves</b> with her <b>into</b> the marriage, <b>whether</b> they are <b>slaves of usufruct</b> property <b>or slaves of guaranteed investment, they do not partake of <i>teruma</i>,</b> although, as she is the daughter of a priest, it is permitted for her and her slaves to partake of <i>teruma</i> beforehand.
+With regard to <b>an Israelite woman who married a priest and he died and left her pregnant, her slaves</b> of guaranteed investment <b>may not partake of <i>teruma</i></b> during her pregnancy, <b>due to the share of the fetus,</b> as an inheritor of his father, in the ownership of the slaves. In the opposite case, <b>where</b> the Israelite husband of a priest’s daughter died and left her pregnant, <b>the fetus disqualifies</b> her from partaking of <i>teruma</i>. However, in the current case, the fetus <b>does not enable</b> its mother or the slaves <b>to partake</b> of <i>teruma</i>, despite the fact that it is the child of a priest. This is <b>the statement of Rabbi Yosei.</b> The Rabbis <b>said to him: Since you testified before us about</b> the case of <b>an Israelite woman</b> who was married <b>to a priest,</b> in the case of <b>the daughter of a priest</b> who was married <b>to a priest and he died and left her pregnant, her slaves should not partake of <i>teruma</i> either, due to the fetus’s share.</b> The same <i>halakha</i> should apply whether the woman is an Israelite or the daughter of a priest.
+With regard to <b>the fetus</b> of a divorcée or a widow whose husband left her pregnant; <b>and a man whose married brother died childless [<i>yavam</i>]; and betrothal; and</b> a married <b>deaf-mute; and a nine-year-and-one-day-old</b> boy who engaged in intercourse with a woman; if any of these men are Israelites and the woman is the daughter of a priest, they <b>disqualify</b> her from partaking of <i>teruma</i>. <b>But</b> if she is an Israelite and they are priests, they <b>do not enable</b> her <b>to partake</b> of <i>teruma</i>. Likewise, in the case of a boy with regard to whom there is <b>uncertainty</b> as to <b>whether he is nine years and one day old</b> and <b>uncertainty</b> whether <b>he is not,</b> who engaged in intercourse with a woman; and in the case of a boy who betrothed a woman, with regard to whom there is <b>uncertainty</b> as to <b>whether he has grown two</b> pubic <b>hairs</b> and is considered an adult <b>and uncertainty whether he has not grown,</b> they too can disqualify the woman from partaking of <i>teruma</i> and cannot enable her to partake, as in the previous cases. If <b>the house fell upon</b> a man <b>and upon his brother’s daughter,</b> to whom he was married, <b>and it is unknown which</b> of them <b>died first, her rival wife performs <i>ḥalitza</i> and does not enter into levirate marriage.</b> Entering into levirate marriage is not possible, as, if the wife died after her husband, the surviving wife would be rendered the rival wife of a forbidden relative, since the <i>yavam</i> is the father of the wife who died. This status prevents the creation of a levirate bond between him and the surviving wife as well. On the other hand, <i>ḥalitza</i> is necessary in case the wife died before her husband, thereby allowing the creation of a levirate bond between her rival wife and her father, the <i>yavam</i>.
+In the case of <b>one who rapes</b> a woman without marrying her; <b>or one who seduces</b> a woman without marrying her; <b>or an imbecile</b> who engages in intercourse with a woman, even if he did marry her, if they are non-priests <b>they do not disqualify</b> the daughter of a priest from partaking of <i>teruma</i>, <b>and</b> if they are priests <b>they do not enable</b> an Israelite woman <b>to partake</b> of <i>teruma</i>. <b>And if they are not fit to enter</b> the assembly of <b>Israel</b> through marriage, <b>they disqualify</b> the daughter of a priest from partaking of <i>teruma</i>. <b>How so?</b> If <b>it was an Israelite who engaged in</b> extramarital <b>intercourse with the daughter of a priest, she may partake of <i>teruma</i>,</b> as this act of intercourse does not disqualify her. If <b>he impregnated her, she may not partake of <i>teruma</i>,</b> as she is carrying an Israelite fetus. If <b>the fetus was cut in her womb,</b> i.e., she miscarried, <b>she may partake</b> of <i>teruma</i>. If the man <b>was a priest who engaged in</b> intercourse <b>with an Israelite woman, she may not partake of <i>teruma</i>.</b> If <b>he impregnated her, she</b> still <b>may not partake</b> of <i>teruma</i>, as a fetus does not enable its mother to partake. If <b>she gave birth she may partake</b> due to her child, a priest. It is therefore <b>found</b> in this case that <b>the power of the son is greater than</b> that <b>of the father,</b> as the father of this child does not enable the woman to partake of <i>teruma</i>, but the son does. <b>A slave disqualifies</b> a woman from partaking of <i>teruma</i> <b>due to</b> his engaging in <b>intercourse</b> with her, <b>and he does not disqualify</b> a woman <b>because</b> he is her <b>offspring. How so?</b> In what case would a slave theoretically disqualify a woman because he is her offspring? If <b>an Israelite woman</b> was married <b>to a priest,</b> or <b>the daughter of a priest</b> was married <b>to an Israelite; and she a bore him a son; and the son went and pressed himself onto a maidservant,</b> an epithet for intercourse used in this context due to the shame involved in having intercourse with a maidservant; <b>and she bore him a son,</b> then <b>this</b> son <b>is a slave.</b> If the latter’s <b>father’s mother was an Israelite</b> who was married <b>to a priest,</b> and her husband died, <b>she may not partake of <i>teruma</i></b> due to her grandson, as he is not a priest but a slave. On the other hand, if <b>she was the daughter of a priest</b> married <b>to an Israelite,</b> and he died, leaving only this grandson, <b>she may partake of <i>teruma</i>,</b> as the grandson is not considered his father’s offspring. <b>A <i>mamzer</i> disqualifies</b> a woman from partaking of <i>teruma</i>, <b>and</b> he also <b>enables</b> a woman <b>to partake</b> of <i>teruma</i>. <b>How so?</b> If <b>an Israelite woman</b> was married <b>to a priest, or the daughter of a priest</b> was married <b>to an Israelite, and she bore him a daughter, and the daughter went and married a slave or a gentile and bore him a son, this</b> son <b>is a <i>mamzer</i>.</b> If <b>his mother’s mother was an Israelite woman</b> married <b>to a priest,</b> even if her husband died, <b>she may partake of <i>teruma</i>,</b> as she has surviving offspring from a priest. Conversely, if she is <b>the daughter of a priest</b> married <b>to an Israelite, she may not partake of <i>teruma</i>,</b> even after her Israelite husband’s death, as she has offspring from him.
+Even with regard to <b>a High Priest, sometimes he disqualifies</b> his grandmother from partaking of <i>teruma</i>. <b>How so?</b> If <b>the daughter of a priest</b> was married <b>to an Israelite, and she bore him a daughter, and the daughter went and married a priest and bore him a son, this</b> son <b>is fit to be a High Priest,</b> who <b>stands and serves on the altar.</b> This son <b>enables his mother to partake</b> of <i>teruma</i>, as he is a priest. <b>And</b> yet, <b>he disqualifies his mother’s mother</b> from partaking of <i>teruma</i>, as he is her offspring from her Israelite husband. <b>This</b> grandmother can <b>say</b> in disapproval: Let there <b>not</b> be many <b>like my</b> daughter’s <b>son,</b> the <b>High Priest, as he disqualifies me from</b> partaking of <b><i>teruma</i>.</b>
+
+Chapter 8
+
+<b>An uncircumcised</b> priest, e.g., one for whom circumcision was considered too dangerous, <b>and all</b> those <b>who are ritually impure</b> with any type of impurity, <b>may not partake of <i>teruma</i>,</b> the portion of produce that must be set aside for the priests. However, <b>their wives and their slaves may partake of <i>teruma</i>.</b> With regard to both <b>a man with crushed testicles</b> or with other wounds to his genitals <b>[<i>petzua dakka</i>] and one whose penis has been severed [<i>kerut shofkha</i>],</b> it is prohibited for them to marry a woman who was born Jewish. If they are priests <b>they and their slaves may partake</b> of <i>teruma</i>, as this condition does not disqualify them or their property. However, <b>their wives may not partake</b> of <i>teruma</i>, because if a priest has relations with his wife after suffering his injury, he renders her a <i>ḥalala</i>, a woman who is disqualified from marrying a priest, as he has engaged in forbidden sexual relations with her. <b>If</b> such a priest <b>did not know</b> his wife, i.e., did not engage in sexual relations with her, <b>after his testicles were crushed or his penis was severed, she may partake</b> of <i>teruma</i>, as she had married the priest in a permitted manner.
+<b>And who is</b> deemed <b>a man with crushed testicles?</b> It is <b>anyone whose testicles have been wounded, even one of them. And one whose penis has been severed</b> is <b>anyone whose</b> sexual <b>member has been cut off.</b> As for the measure that renders him unfit, <b>if there remains</b> a portion <b>of the corona, even</b> as much <b>as a hairsbreadth,</b> he is still <b>fit.</b> However, if nothing at all is left of the corona, he is considered as one with a severed penis, for whom it is prohibited by Torah law to marry a Jewish woman. <b>A man with crushed testicles</b> or with other wounds to his genitals <b>and one whose penis has been severed are permitted</b> to marry a female <b>convert or an emancipated</b> maidservant, <b>and they are prohibited only from entering into the congregation</b> and marrying a woman who was born Jewish, <b>as it is stated: “A man wounded with crushed testicles or a severed penis shall not enter into the congregation of the Lord”</b> (Deuteronomy 23:2).
+<b>Ammonite and Moabite</b> converts <b>are prohibited</b> from entering into the congregation and marrying a woman who was born Jewish, <b>and their prohibition is eternal,</b> for all generations. <b>However, their female</b> counterparts, even the convert herself, <b>are permitted immediately.</b> <b>Egyptian and Edomite</b> converts <b>are prohibited</b> from entering into the congregation <b>only for three generations, both males and females. Rabbi Shimon renders permitted</b> Egyptian and Edomite <b>females immediately. Rabbi Shimon said: The matter</b> may be derived by way of <b>an <i>a fortiori</i></b> inference: <b>If in a place where</b> the Torah rendered <b>prohibited the males with an eternal prohibition,</b> i.e., Ammonites and Moabites, it <b>rendered permitted the females immediately,</b> then in <b>a place where it rendered prohibited the males for only three generations,</b> i.e., Egyptians and Edomites, <b>is it not right that we should render permitted the females immediately?</b> Rabbi Shimon’s colleagues <b>said to him: If</b> you are reporting a <b><i>halakha</i></b> that you received from your teachers, <b>we will accept</b> it from you. <b>But if</b> you merely wish to prove your case with an <i>a fortiori</i> <b>inference</b> based on your own reasoning, <b>there is a refutation</b> of your argument. Rabbi Shimon <b>said to them:</b> That is <b>not so.</b> I disagree with your claim that the <i>a fortiori</i> inference can be refuted, but in any case <b>I am stating a <i>halakha</i></b> handed down to me by my teachers. <b><i>Mamzerim</i> and</b> the <b>Gibeonites</b> who converted to Judaism in the days of Joshua <b>are prohibited</b> from entering into the congregation and marrying a woman who was born Jewish. <b>Their prohibition is eternal,</b> for all generations, and it applies to <b>both males and females.</b>
+<b>Rabbi Yehoshua said: I heard</b> two rulings from my teachers. One ruling is <b>that a eunuch performs <i>ḥalitza</i></b> with his <i>yevama</i>, <b>and</b> his brothers <b>perform <i>ḥalitza</i> with his wife, and</b> the other ruling is that <b>a eunuch does not perform <i>ḥalitza</i></b> with his <i>yevama</i>, <b>and</b> his brothers <b>do not perform <i>ḥalitza</i> with his wife. And I cannot explain</b> these two rulings, as I do not remember the circumstances to which each ruling applies. <b>Rabbi Akiva said: I will explain. A eunuch</b> caused <b>by man,</b> i.e., one who became emasculated after birth, <b>performs <i>ḥalitza</i></b> with his <i>yevama</i> <b>and</b> his brothers <b>perform <i>ḥalitza</i> with his wife, because he had an hour of fitness,</b> a time when he was fertile. On the other hand, <b>a eunuch by natural causes,</b> i.e., who was entirely lacking in sexual capacity from birth, <b>does not perform <i>ḥalitza</i></b> with his <i>yevama</i> <b>and</b> his brothers <b>do not perform <i>ḥalitza</i> with his wife, because he did not have an hour of fitness,</b> as he never had the potential to father children. <b>Rabbi Eliezer says: No; rather,</b> the opposite is the case: <b>A eunuch by natural causes performs <i>ḥalitza</i></b> with his <i>yevama</i> <b>and</b> his brothers <b>perform <i>ḥalitza</i> with his wife because he can be cured,</b> whereas <b>a eunuch</b> caused <b>by man does not perform <i>ḥalitza</i></b> with his <i>yevama</i> <b>and</b> his brothers <b>do not perform <i>ḥalitza</i> with his wife because he cannot be cured.</b> <b>Rabbi Yehoshua ben Beteira testified about</b> a man named <b>ben Megusat, who</b> lived <b>in Jerusalem</b> and <b>was a eunuch</b> caused <b>by man,</b> that his brothers nevertheless <b>entered into levirate marriage with his wife,</b> in order <b>to fulfill</b> and confirm <b>the statement of Rabbi Akiva.</b>
+<b>A sexually underdeveloped man does not perform <i>ḥalitza</i> or enter into levirate marriage</b> with his <i>yevama</i>. <b>And similarly, a sexually underdeveloped woman</b> [<b><i>aylonit</i></b>], who is incapable of bearing children, <b>does not perform <i>ḥalitza</i> or enter into levirate marriage</b> with her <i>yavam</i>.  If <b>a sexually underdeveloped man performed <i>ḥalitza</i> with his <i>yevama</i>, he has not</b> thereby <b>disqualified her</b> from marrying into the priesthood, as his <i>ḥalitza</i> is invalid. However, if <b>he had intercourse with her, he has disqualified her.</b> This is <b>because it is</b> considered <b>licentious sexual intercourse,</b> since such intercourse does not fulfill the mitzva of levirate marriage and is therefore categorized as forbidden relations with one’s sister-in-law. <b>And similarly,</b> with regard to <b>a sexually underdeveloped woman,</b> if one of <b>the brothers performed <i>ḥalitza</i></b> with her he <b>has not</b> thereby <b>disqualified her</b> from marrying into the priesthood. However, if he <b>had intercourse with her,</b> he <b>has disqualified her because the intercourse is</b> considered <b>licentious sexual intercourse.</b>
+If <b>a priest who is a eunuch by natural causes married an Israelite woman,</b> he <b>enables her to eat <i>teruma</i>. Rabbi Yosei and Rabbi Shimon say:</b> If <b>a priest who is a hermaphrodite,</b> possessing both male and female genitals, <b>married an Israelite woman,</b> he <b>enables her to eat <i>teruma</i>.</b>  <b>Rabbi Yehuda says:</b> If <b>a <i>tumtum</i>,</b> whose external sexual organs are indeterminate, <b>was torn</b> open so that his genitals were exposed, <b>and he was found</b> to be <b>a male,</b> he <b>must not perform <i>ḥalitza</i>, because he is</b> treated <b>like a eunuch. A hermaphrodite may marry</b> a woman <b>but he may not be married</b> by a man, as he is considered a man. <b>Rabbi Eliezer says:</b> If one had intercourse with <b>a hermaphrodite,</b> he <b>is liable to</b> receive the punishment of <b>stoning on his account as if</b> he had had relations with <b>a male.</b>
+
+Chapter 9
+
+<b>There are</b> women <b>who are permitted to their husbands and forbidden to their <i>yevamin</i>,</b> while others <b>are permitted to their <i>yevamin</i> and forbidden to their husbands.</b> Certain women <b>are permitted</b> both <b>to these and to those, and</b> others <b>are forbidden to</b> both <b>these and to those.</b> The mishna elaborates: <b>And these are</b> cases of women who are <b>permitted to their husbands and forbidden to their <i>yevamin</i>:</b> In the case of <b>a common priest who married a widow, and he has a brother</b> who <b>is</b> the <b>High Priest,</b> the widow, who was permitted to her husband, is forbidden to her <i>yavam</i>, as it is prohibited for the High Priest to marry a widow. The same is true in the case of <b>a priest disqualified due to flawed lineage</b> [<b><i>ḥalal</i></b>], e.g., the son of a priest and a divorcée, <b>who married</b> a woman <b>fit</b> to marry a priest, <b>and he has a brother</b> who <b>is</b> a priest <b>fit</b> for service. That woman was permitted to marry the <i>ḥalal</i> but is forbidden to his brother. Having engaged in intercourse with the <i>ḥalal</i>, she is rendered a <i>ḥalala</i>, a woman disqualified from marrying a priest. Another example is the case of <b>an Israelite</b> of unflawed lineage <b>who married an Israelite woman</b> of similar lineage, <b>and he has a brother</b> who is <b>a son born from an incestuous or adulterous relationship [<i>mamzer</i>];</b> or <b>a <i>mamzer</i> who married a daughter born from an incestuous or adulterous relationship [<i>mamzeret</i>], and he has a brother</b> who <b>is an Israelite</b> of unflawed lineage. A <i>mamzer</i> is permitted to marry a <i>mamzeret</i>, but neither is per-mitted to a Jew of unflawed lineage. In each of these cases, these women <b>are permitted to their husbands and forbidden to their <i>yevamin</i>.</b>
+<b>And these</b> are cases of women who <b>are permitted to their <i>yevamin</i> and forbidden to their husbands:</b> For example, there is the case of <b>a High Priest who betrothed a widow, and he has a brother</b> who <b>is a common priest,</b> whom she is permitted to marry. This is true only if the High Priest merely betrothed her. However, if he consummated the marriage, he rendered her a <i>ḥalala</i> forbidden to all priests, including her <i>yavam</i>. The additional cases are a priest <b>fit</b> for service <b>who married a <i>ḥalala</i> and he has a brother</b> who <b>is a <i>ḥalal</i>; an Israelite</b> of unflawed lineage <b>who married a <i>mamzeret</i>, and he has a brother</b> who <b>is a <i>mamzer</i>;</b> and <b>a <i>mamzer</i> who married an Israelite woman</b> of unflawed lineage, <b>and he has a brother</b> who <b>is,</b> similarly, <b>an Israelite</b> of unflawed lineage. All of these women <b>are permitted to their <i>yevamin</i> and forbidden to their husbands.</b> <b>And these</b> are cases where women <b>are forbidden</b> both <b>to these and to those: A High Priest who married a widow, and he has a brother</b> who <b>is a High Priest or a common priest;</b> a priest <b>fit</b> for service <b>who married a <i>ḥalala</i>, and he has a brother</b> who <b>is</b> a priest <b>fit</b> for service; <b>an Israelite</b> of unflawed lineage <b>who married a <i>mamzeret</i>, and he has a brother</b> who <b>is</b> similarly an ordinary <b>Israelite,</b> or <b>a <i>mamzer</i> who married an Israelite woman</b> of unflawed lineage, <b>and he has a brother</b> who <b>is a <i>mamzer</i>.</b> All of these women <b>are forbidden</b> both <b>to these and to those. And all other women are permitted to their husbands and to their <i>yevamin</i>.</b>
+With regard to <b>secondary relatives,</b> who are forbidden <b>by rabbinic law,</b> if the woman is <b>a secondary relative to the husband but not a secondary relative to the <i>yavam</i>,</b> she <b>is forbidden to the husband and permitted to the <i>yavam</i>.</b> Conversely, if she is <b>a secondary relative to the <i>yavam</i> but not a secondary relative to the husband,</b> she <b>is forbidden to the <i>yavam</i> and permitted to the husband.</b> If she is <b>a secondary relative</b> both <b>to this</b> man <b>and to that</b> man, she <b>is forbidden to this</b> one <b>and to that</b> one. Furthermore, if a man marries a woman forbidden to him as a secondary relative, <b>she does not have</b> the right to receive payment for her <b>marriage contract</b> if divorced or widowed, <b>nor</b> is she entitled to payment from her husband for the <b>produce</b> of her property that he used, <b>nor</b> is she entitled to provisions for her <b>sustenance</b> from his estate, <b>nor</b> does she get back her <b>worn clothes</b> or other objects she brought with her to her marriage. <b>And</b> the lineage of <b>the offspring is unflawed, and</b> the court <b>forces him to divorce</b> her. In contrast, <b>a widow</b> married <b>to a High Priest, a divorcée or a <i>yevama</i> who performed <i>ḥalitza</i> [<i>ḥalutza</i>]</b> married <b>to a common priest, a <i>mamzeret</i> or a Gibeonite woman</b> married <b>to an Israelite</b> of unflawed lineage, and <b>an Israelite woman</b> of unflawed lineage married <b>to a Gibeonite or to a <i>mamzer</i></b> all <b>have</b> the right to receive payment for their <b>marriage contract,</b> although it was prohibited for them to marry.
+If there is <b>an Israelite woman betrothed to a priest</b> or <b>pregnant from a priest,</b> and he died; and <b>a widow awaiting her <i>yavam</i>,</b> who is <b>a priest; and similarly,</b> the <b>daughter of a priest</b> who is betrothed, pregnant from, or is a widow waiting <b>for</b> her <i>yavam</i>, who is <b>an Israelite, she may not partake of <i>teruma</i>.</b> If there is <b>an Israelite woman betrothed to a Levite or pregnant from a Levite;</b> and <b>a widow awaiting her <i>yavam</i>, who is a Levite; and similarly</b> the <b>daughter of a Levite</b> who is betrothed, pregnant from, or a widow waiting <b>for</b> her <i>yavam</i>, who is <b>an Israelite, she may not partake of tithes.</b> If there is a <b>daughter of a Levite betrothed to a priest</b> or <b>pregnant from a priest;</b> and <b>a widow awaiting her <i>yavam</i>, who is a priest; and similarly a daughter of a priest</b> who is betrothed <b>to</b> or pregnant from a Levite, or is a widow waiting for her <i>yavam</i>, who is <b>a Levite, she may partake of neither <i>teruma</i> nor tithes.</b> This follows the <i>halakha</i> that betrothal, pregnancy, and waiting for a <i>yavam</i> disqualify the daughter of a priest from eating <i>teruma</i>, but they do not enable an Israelite woman to partake of <i>teruma</i>.
+<b>An Israelite woman married to a priest may partake of <i>teruma</i>.</b> If the priest <b>died and she has a child from him, she may</b> continue to <b>partake of <i>teruma</i>.</b> If she subsequently <b>married a Levite,</b> she may no longer partake of <i>teruma</i> but <b>she may partake of</b> the first <b>tithe</b> on his account. If he, too, <b>died and she</b> had <b>a child from him, she may</b> continue to <b>partake of tithe</b> on account of the child. If she then <b>married an Israelite, she may partake of neither <i>teruma</i> nor tithe.</b> If her Israelite husband <b>died and she</b> had <b>a child from him, she</b> still <b>may partake of neither <i>teruma</i> nor tithe.</b> If <b>her child from the Israelite</b> also <b>died,</b> while her son from the Levite remained alive, <b>she may partake of tithe</b> on account of the Levite’s child. If <b>her child from the Levite died,</b> leaving her with a son from the priest, <b>she may</b> once again <b>partake of <i>teruma</i>.</b> If <b>her child from the priest died</b> as well, <b>she may no</b> longer <b>partake of either <i>teruma</i> or tithe.</b>
+The <b>daughter of a priest married to an Israelite may not partake of <i>teruma</i>.</b> If the Israelite <b>died and she</b> has <b>a son from him, she may not partake of <i>teruma</i></b> as long as that son is alive. If she subsequently <b>married a Levite she may partake of tithe.</b> If he <b>died, and she</b> had <b>a son from him, she may</b> still <b>partake of tithe.</b> If she subsequently <b>married a priest, she may partake of <i>teruma</i>.</b> If the priest <b>died and she</b> had <b>a son from him, she may partake of <i>teruma</i>.</b> If <b>her son from the priest</b> also <b>died, she may not partake of <i>teruma</i>,</b> but she may partake of tithe, as she has a son from a Levite. If <b>her son from the Levite died, she may no</b> longer <b>partake of tithe.</b> If <b>her son from the Israelite died, she returns to her father’s house</b> and may once again partake of <i>teruma</i>. <b>And with regard to this</b> woman, it <b>is stated: “And she is returned unto her father’s house, as in her youth; she may eat of her father’s bread”</b> (Leviticus 22:13).
+
+Chapter 10
+
+With regard to <b>a woman whose husband went overseas, and</b> witnesses <b>came and</b> they <b>said to her: Your husband is dead, and she married</b> another man on the basis of this testimony, <b>and afterward her husband came</b> back from out of the country, <b>she must leave</b> both <b>this</b> man <b>and that</b> one, as they are both forbidden to her. <b>And she requires a bill of divorce from this</b> one <b>and that</b> one. <b>And</b> furthermore, <b>she has</b> a claim to <b>neither</b> payment of her <b>marriage contract, nor</b> the <b>profits</b> of her property used by either of them, <b>nor sustenance, nor</b> the <b>worn clothes</b> she brought to the marriage. She has rights to these claims <b>neither against this</b> man <b>nor against that</b> one, i.e., she cannot collect these payments from either her first or second husband. <b>And if she took</b> any of these items <b>from this</b> man <b>or from that</b> one, she must <b>return</b> them to him. <b>And the offspring is a <i>mamzer</i> from this</b> one <b>and from that</b> one. Her child from the second husband is a definite <i>mamzer</i>, as she was never divorced from her first husband, and the Sages decreed that if she returned to her first husband, a child born later from him is also a <i>mamzer</i>. <b>And neither this</b> man <b>nor that</b> man <b>may become impure for her</b> upon her death, if they are priests. <b>And neither this</b> one <b>nor that one is entitled</b> to the rights that stem from the marriage bond: <b>Neither to her found</b> articles, <b>nor to her earnings, nor to the nullification of her vows.</b> If she <b>was</b> a regular <b>Israelite woman, she is disqualified from</b> marrying into <b>the priesthood,</b> as her intercourse with the second husband is considered an act of illicit sexual relations, <b>and</b> the <b>daughter of a Levite</b> is disqualified <b>from</b> partaking of the first <b>tithe, and</b> the <b>daughter of a priest</b> is disqualified <b>from</b> partaking of <b><i>teruma</i>. And neither</b> the <b>heirs of this</b> man nor the <b>heirs of that</b> one <b>inherit her marriage contract,</b> as she is not considered married to either of them. This clause will be explained in the Gemara. <b>And if they</b> both <b>died</b> childless, <b>the brothers of this</b> one <b>and the brothers of this</b> one must <b>perform <i>ḥalitza</i> and they do not enter into levirate marriage.</b> <b>Rabbi Yosei</b> disagrees with the first <i>tanna</i> and <b>says</b> that she does receive payment of her marriage contract, and the obligation of <b>her marriage contract is upon the property of her first husband. Rabbi Elazar says: The first</b> husband <b>is entitled to her found</b> articles, <b>to her earnings, and to the nullification of her vows.</b> Since her second marriage was an error, the first husband does not forfeit his rights. <b>Rabbi Shimon says</b> an even more far-reaching ruling: <b>Her sexual relations or her <i>ḥalitza</i> with the brothers of the first</b> husband <b>exempts her rival wife,</b> as it is considered a proper levirate marriage or <i>ḥalitza</i>, and certainly she does not require <i>ḥalitza</i> from the brother of the second husband. <b>And</b> if she returns to her first husband, <b>the child from him is not a <i>mamzer</i>.</b> All these <i>halakhot</i> refer to a situation when she married with the permission of the court, after hearing that her husband had died. <b>But if she married without</b> the <b>consent</b> of the court, basing herself entirely on the testimony she heard, and her husband returned, it is <b>permitted</b> for her <b>to return to</b> her first husband. The mishna adds another difference between these two scenarios: If <b>she married by</b> permission of <b>the court, she must leave</b> both of them <b>and she is exempt from</b> bringing <b>the offering,</b> i.e., the sin-offering for her unwitting adultery, as she had the authorization of the court and is therefore considered to have acted under duress.
+If, however, <b>she did not marry by</b> permission of <b>the court, she must leave</b> her second husband <b>and is liable to</b> bring <b>an offering</b> for mistakenly having relations with a man forbidden to her. In this regard, the <b>power of the court is greater, as she is exempt from</b> bringing <b>an offering.</b> If the <b>court instructed her to marry</b> on the basis of inaccurate testimony, <b>and she went and ruined</b> herself by engaging in licentious relations outside matrimony, <b>she is liable to</b> bring <b>an offering, as they permitted her only to marry,</b> and not to engage in licentious relations.
+With regard to <b>a woman whose husband and child went overseas, and</b> witnesses <b>came and said to her: Your husband died and afterward your child died,</b> she does not require levirate marriage, as she had a child when her husband died. <b>And</b> for this reason she <b>married</b> another man. <b>And</b> if <b>afterward they said to her</b> that <b>the matters were reversed,</b> i.e., the child died before the husband, which means that she did require levirate marriage, she is therefore a <i>yevama</i> who married a stranger without <i>ḥalitza</i> and <b>she must</b> consequently <b>leave</b> her second husband. <b>And</b> with regard to <b>the first child,</b> the one born before they heard about the reversal, <b>and the last one,</b> born after they realized who actually died first, each of these children is <b>a <i>mamzer</i>.</b> Conversely, if <b>they said to her: Your child died and afterward your husband died, and she</b> therefore <b>entered into levirate marriage, and afterward they said to her</b> that <b>the matters were reversed,</b> which means she married her husband’s brother when there was no obligation of levirate marriage, <b>she must leave</b> her husband, <b>and the first child and the last one</b> are each <b>a <i>mamzer</i>.</b> If <b>they said to her: Your husband died, and she married, and afterward they said to her</b> that <b>he was alive</b> at the time of her marriage <b>and he</b> later <b>died, she must leave</b> the second husband. <b>And the first child,</b> born when her original husband was still alive, is <b>a <i>mamzer</i>, and the last one,</b> born after his death, <b>is not a <i>mamzer</i>.</b> If <b>they said to her: Your husband died, and she became betrothed</b> to another man, <b>and afterward her husband came, she is permitted to return to him,</b> as betrothal alone does not render her forbidden to her husband. Furthermore, <b>although</b> the <b>last</b> man, i.e., her betrothed, <b>gave her a bill of divorce,</b> he has <b>not</b> thereby <b>disqualified her</b> from marrying into the priesthood. She was never his wife, for the betrothal was invalid, and a bill of divorce given to the wife of another man does not disqualify her. <b>This was taught by Rabbi Elazar ben Matya:</b> The verse states with regard to priests: <b>“Neither</b> shall they take <b>a woman divorced from her husband”</b> (Leviticus 21:7), which indicates: <b>And not</b> one who was divorced <b>from a man who is not her husband,</b> e.g., the second man in this case.
+In the case of <b>one whose wife went overseas</b> and people <b>came and told him: Your wife is dead, and he married her sister, and afterward his wife came</b> back from overseas, the original wife <b>is permitted to return</b> <b>to him,</b> as his erroneous marriage to her sister is considered licentious sexual relations, and one who has intercourse with his wife’s relatives has not rendered his first wife forbidden to himself. <b>And he is permitted to the relatives of the second</b> woman, e.g., her daughter, <b>and</b> this <b>second</b> woman <b>is permitted to his relatives,</b> e.g., his son, as the marriage was entirely invalid. <b>And if the first</b> woman <b>died</b> he is <b>permitted to the second</b> woman, despite the fact that he has already engaged in forbidden relations with her. If <b>they said to him</b> that <b>his wife is dead, and he married her sister, and afterward they said to him</b> that <b>she was alive</b> when he married the sister <b>and</b> only later <b>died,</b> in this case <b>the first child,</b> born to the sister while his wife was still alive, is <b>a <i>mamzer</i>,</b> as he was born from the union of a man and his sister-in-law, <b>and the last one is not a <i>mamzer</i>. Rabbi Yosei says: Whoever disqualifies others</b> also <b>disqualifies himself, and whoever does not disqualify others does not disqualify himself</b> either. Rabbi Yosei’s obscure statement will be explained by the Gemara.
+Witnesses <b>said to</b> a husband: <b>Your wife is dead, and he married her paternal sister,</b> and witnesses subsequently told him that his second wife <b>was dead and he married her maternal sister;</b> afterward witnesses said that this one too <b>was dead and he married her paternal sister;</b> finally they told him that she <b>was dead and he married</b> the last woman’s <b>maternal sister, and</b> then <b>they were all discovered to be alive.</b> In this case he is <b>permitted to</b> his <b>first</b> wife, <b>and to the third and to the fifth.</b> Since these women are not sisters, his betrothal to them is effective. Consequently, if he died <b>and</b> one of them entered into levirate marriage, <b>they exempt their rival wives.</b> <b>But</b> he is <b>forbidden to the second and fourth</b> wife, each of whom is the sister of his original wife. Therefore, if he passed away <b>and</b> the <i>yavam</i> had relations with one of them, his <b>relations with</b> any <b>one of them does not exempt her rival wife,</b> as she was forbidden to his brother, which means there was no mitzva of levirate marriage here at all. <b>And if he had relations with the second</b> woman in the aforementioned list <b>after the death of the first,</b> i.e., the first one indeed died but the other rumors were all false, in that case he is <b>permitted to the second and the fourth,</b> who are his lawful wives, <b>and they exempt their rival wives, and</b> he is <b>forbidden to the third and the fifth,</b> the sisters of the women married to him, <b>and the sexual relations</b> of the brother <b>with</b> any <b>one of them does not exempt her rival wife.</b>
+The mishna addresses a different issue: If a boy <b>aged nine years and one day</b> had relations with his <i>yevama</i> <b>he</b> thereby <b>disqualifies</b> his <b>brothers</b> from levirate marriage, despite the fact that as a minor he has not acquired the <i>yevama</i> through this act of intercourse, <b>and the brothers</b> likewise <b>disqualify</b> the woman from <b>him</b> if they have intercourse with the <i>yevama</i>. <b>However,</b> there is a difference between them, as <b>he disqualifies</b> them only if he engaged in relations with her <b>first, and the brothers disqualify</b> him whether they had relations <b>first or last.</b> The mishna explains: <b>How so?</b> A boy <b>aged nine years and one day who had relations with his <i>yevama</i> has disqualified his brothers,</b> as they are no longer eligible to marry her. If his <b>brothers had relations with her,</b> or <b>performed levirate betrothal with her,</b> or <b>gave</b> her <b>a bill of divorce, or performed <i>ḥalitza</i> with her, they</b> permanently <b>disqualify him</b> from engaging in relations with her.
+If a boy <b>aged nine years and one day had</b> sexual <b>relations with his <i>yevama</i>, and afterward his brother, who is</b> also <b>nine years and one day old, had relations with her,</b> the second brother <b>disqualifies</b> her <b>to</b> the first one. <b>Rabbi Shimon says</b> he does <b>not disqualify</b> her. 
+If a minor <b>aged nine years and one day had relations with his <i>yevama</i>, and afterward</b> that same boy <b>had relations with her rival wife,</b> he thereby <b>disqualifies her to himself,</b> and both women are now forbidden to him. <b>Rabbi Shimon says</b> he does <b>not disqualify</b> her. If a boy <b>aged nine years and one day had relations with his <i>yevama</i> and died,</b> that <i>yevama</i> <b>performs <i>ḥalitza</i> and may not enter into levirate marriage.</b> If the minor <b>married a woman</b> in a regular manner <b>and died, she is exempt</b> from levirate marriage and <i>ḥalitza</i>, as by Torah law a minor cannot marry.
+If a boy <b>aged nine years and one day had relations with his <i>yevama</i>, and after he matured he married a different woman and</b> then <b>died</b> childless, <b>if he did not</b> carnally <b>know the first</b> woman <b>after he matured,</b> but only when he was a minor, <b>the first one performs <i>ḥalitza</i> and may not enter into levirate marriage,</b> as she is in essence a <i>yevama</i> who had relations with a minor, <b>and the second</b> woman <b>either performs <i>ḥalitza</i> or enters into levirate marriage,</b> as she is his full-fledged wife. <b>Rabbi Shimon says:</b> The brother <b>consummates levirate marriage with whichever</b> woman <b>he chooses, and performs <i>ḥalitza</i> with the second one.</b> The mishna comments: This is the <i>halakha</i> <b>both</b> for a boy <b>who is nine years and one day old, and also</b> for one <b>who is twenty</b> years <b>old who has not developed two</b> pubic <b>hairs.</b> He has the status of a nine-year-old boy in this regard, as his intercourse is not considered a proper act of intercourse.
+
+Chapter 11
+
+<b>One may marry</b> a relative, e.g., the sister or the mother, <b>of the woman he raped and of the woman he seduced.</b> However, <b>one who rapes and one who seduces</b> a relative <b>of the woman who is married</b> to him <b>is liable</b> to receive capital punishment or <i>karet</i> for engaging in prohibited sexual intercourse, depending on the particular family relationship. <b>A man may marry a woman raped by his father, or a woman seduced by his father,</b> or <b>a woman raped by his son, or a woman seduced by his son. Rabbi Yehuda prohibits</b> marriage <b>in</b> the case of <b>a woman raped by his father or a woman seduced by his father.</b>
+With regard to <b>a female convert whose sons converted with her, they do not perform <i>ḥalitza</i></b> for each other’s wives, <b>and they do not perform levirate marriage</b> with them, as their conversions are considered rebirth, and they are considered unrelated. This is so <b>even</b> if <b>the conception of the first</b> son <b>was not in</b> the <b>sanctity</b> of Israel, i.e., the mother had not yet converted when she conceived of him, <b>but his birth was in</b> the <b>sanctity</b> of Israel, as his mother had converted by the time she gave birth to him, <b>whereas the second</b> son was both <b>conceived and born in sanctity.</b> The first son is considered a convert, who is unrelated to his brother. <b>And</b> this <i>halakha</i> <b>similarly</b> applies to <b>a maidservant whose sons were freed with her,</b> as they too are not considered relatives.
+With regard to <b>five women whose offspring were mixed,</b> i.e., their lineage became indeterminate, and they had other sons as well who were not mixed, and <b>the mixed</b> sons <b>matured and married women and</b> subsequently <b>died,</b> then <b>four</b> sons who were not mixed, each one from a different mother, <b>must perform <i>ḥalitza</i> with one</b> of the widows, as she might be the sister-in-law of any of them. <b>And one</b> son of the mother whose sons did not perform <i>ḥalitza</i> <b>may perform levirate marriage with her</b> instead of <i>ḥalitza</i>; even if she is not his sister-in-law, once she has received <i>ḥalitza</i> from the others she may marry any man. Subsequently, <b>he and three</b> of the four other sons <b>must perform <i>ḥalitza</i> with one</b> of the remaining widows, <b>and</b> the other <b>one may perform levirate marriage.</b> When this process has been completed for all the widows, <b>four <i>ḥalitzot</i> and a levirate marriage are found</b> altogether <b>for each and every</b> widow.
+With regard to <b>a woman whose offspring was mixed with the offspring of her daughter-in-law,</b> and their lineage was consequently indeterminate, and <b>the mixed</b> sons <b>matured and married women, and</b> subsequently <b>they died, the</b> certain <b>sons of the daughter-in-law perform <i>ḥalitza</i></b> with the wives, <b>but not levirate marriage, as</b> with regard to each wife <b>it is uncertain</b> whether she is <b>his brother’s wife,</b> and therefore his <i>yevama</i>, and <b>uncertain</b> whether she is <b>his father’s brother’s wife,</b> who is forbidden to him. However, <b>the</b> certain <b>sons of the elder woman,</b> i.e., the mother-in-law, <b>perform either <i>ḥalitza</i> or levirate marriage, as</b> with regard to each wife <b>it is uncertain</b> whether she is <b>his brother’s wife,</b> in which case levirate marriage is valid, <b>or his brother’s son’s wife,</b> in which case she is permitted to him, after having performed <i>ḥalitza</i> with a son of the daughter-in-law. If <b>the</b> sons of certain, <b>unflawed</b> lineage were the ones who <b>died,</b> then <b>the mixed</b> sons <b>perform <i>ḥalitza</i> with</b> the widows of <b>the elder woman’s sons but not levirate marriage, as it is uncertain</b> whether she is <b>his brother’s wife or his father’s brother’s wife. With</b> the widows of <b>the</b> certain <b>sons of the daughter-in-law, one</b> of the mixed sons <b>performs <i>ḥalitza</i>,</b> in case she is his brother’s wife. <b>And</b> the other <b>one performs levirate marriage,</b> as even if she is his brother’s son’s wife, she is permitted to him.
+In the case of <b>a priestess whose offspring was mixed with her maidservant’s offspring, they may partake of <i>teruma</i>,</b> as both a priest and the slave of a priest partake of <i>teruma</i>. <b>And they receive one share</b> of <i>teruma</i> <b>in the granary.</b> <b>And they may not become ritually impure</b> with impurity imparted <b>by a corpse,</b> as each of them might be a priest. <b>And they may not marry women, whether unflawed</b> women, who may not marry a slave, <b>or</b> women <b>unfit</b> to marry into the priesthood, as with regard to each of them it is uncertain whether he is a priest or a slave. If <b>the mixed</b> sons <b>matured and freed each other, they may marry women fit</b> to marry <b>into the priesthood,</b> as a freed slave may marry such women. However, neither may marry a woman unfit for the priesthood, in case he is a priest. <b>And they may not become ritually impure</b> with impurity imparted <b>by a corpse,</b> since they are uncertain priests. <b>However, if they became impure, they do not receive the forty</b> lashes, as each of them might not be priest. <b>And they may not partake of <i>teruma</i>,</b> as one of them is not a priest. <b>However, if they ate</b> <i>teruma</i> unwittingly <b>they do not pay</b> the <b>principal and the</b> additional <b>fifth,</b> as each of them might be a priest. <b>And they do not receive a share</b> of <i>teruma</i> <b>in the granary,</b> as neither can prove that he is a priest. <b>However, they may sell the <i>teruma</i></b> that they remove from their own produce, <b>and</b> although they may not eat it, <b>the money is theirs.</b> Since it cannot be proven with regard to either of them that he is not a priest, <i>teruma</i> cannot be appropriated from them. <b>And they do not receive a share of the consecrated</b> offerings <b>of the Temple,</b> as each of them might not be a priest. <b>And one may not give them consecrated</b> offerings to sacrifice for the same reason. <b>However,</b> the hides of <b>their own</b> offerings <b>may not be appropriated from their possession,</b> as it cannot be proven with regard to either of them that he is not a priest. <b>And they are exempt from</b> giving a priest <b>the foreleg, and from</b> giving him <b>the jaw, and from</b> giving him <b>the maw</b> of their non-consecrated kosher animals. <b>And</b> with regard to either of them, the <b>firstling of his</b> kosher animal <b>should graze until it becomes unfit</b> to be sacrificed, i.e., until it gets a blemish. It is against his interest to sacrifice the animal before it gets a blemish, thereby letting it be eaten by the priests. Once it gets a blemish, it cannot be appropriated from him. Since he is possibly a priest, he may claim that the animal is the property of a priest. The animal then becomes his private property, and he may eat it if he wishes. <b>And</b> in general, <b>we place upon him</b> both <b>the stringencies of priests and the stringencies of Israelites.</b>
+With regard to a woman <b>who did not wait three months after</b> separating from <b>her husband, and remarried and gave birth</b> to a son, <b>and it is not known if he was born after nine</b> months of pregnancy <b>to the former</b> husband or <b>if he was born after seven</b> months <b>to the latter</b> husband, if <b>she had sons</b> of certain patrilineage <b>from the first</b> husband <b>and sons</b> of certain patrilineage <b>from the second</b> one, and the son of uncertain patrilineage married and died childless, then the brothers from both husbands <b>must perform <i>ḥalitza</i></b> with his wife, as they might be his paternal brothers. <b>But they may not perform levirate marriage</b> with her, in case he is only their maternal half brother, and his wife is forbidden to them. <b>And similarly,</b> with regard to <b>him and their</b> wives, if one of them dies childless, <b>he performs <i>ḥalitza</i> and not levirate marriage.</b> If <b>he had</b> half <b>brothers from the first</b> husband <b>and</b> half <b>brothers from the second, not from the same mother</b> but from the same father, <b>he performs <i>ḥalitza</i> or levirate marriage</b> with their widows. If he is indeed their paternal half brother, then the widows are his <i>yevamot</i>; if not, he may marry them like any other man. <b>And</b> similarly, with regard to <b>them</b> and his wife, <b>one</b> half brother from one father <b>performs <i>ḥalitza</i> and one</b> from the other father <b>performs levirate marriage.</b>
+If <b>one</b> of his two uncertain fathers <b>was an Israelite and one</b> was <b>a priest, he may marry</b> only <b>a woman fit to</b> marry <b>a priest,</b> due to the possibility that he is a priest. <b>And he may not become ritually impure</b> with impurity imparted <b>by a corpse</b> because he might be a priest. <b>But if he became impure, he does not receive the forty</b> lashes, as he might be a non-priest. Likewise, <b>he does not partake of <i>teruma</i>,</b> in case he is a non-priest. <b>However, if he ate</b> <i>teruma</i> <b>he does not pay</b> the <b>principal and the</b> additional <b>fifth,</b> as he might be a priest. <b>And he does not receive</b> <i>teruma</i> <b>at the granary. However, he may sell the <i>teruma</i></b> of his own produce <b>and the money is his.</b> It cannot be taken away from him due to the uncertainty with regard to his status. <b>And he does not receive a share of the sacred of the consecrated</b> offerings, <b>and one may not give him the consecrated</b> offerings to sacrifice. <b>However,</b> the hides of <b>his own</b> offerings <b>may not be appropriated from his possession. And he is exempt from</b> giving a priest <b>the foreleg, and the jaw, and the maw</b> of his non-consecrated animals. <b>And the firstling of his</b> animal <b>should graze until it becomes unfit</b> to be sacrificed because it gets a blemish. <b>And</b> in general, <b>we place upon him the stringencies of priests and the stringencies of Israelites.</b> If <b>both</b> uncertain fathers <b>were priests,</b> then if they die <b>he is in</b> a state of <b>acute mourning over</b> each of <b>them,</b> in case the deceased is his father. <b>And</b> if he dies, <b>they are</b> both <b>in a</b> state of <b>acute mourning over him,</b> as one of them is his father. <b>He may not become ritually impure to</b> bury <b>them,</b> as each one may not be his relative, <b>and they may not become ritually impure to</b> bury <b>him</b> for the same reason. <b>He does not inherit</b> from <b>them,</b> as the heirs of both husbands can reject his claims. <b>However, they inherit</b> from <b>him</b> if he has no sons and split his inheritance equally. <b>And he is exempt</b> from capital punishment <b>for striking and for cursing</b> both <b>this</b> father <b>and that one.</b> Although one who strikes or curses his father or mother is liable to receive the death penalty, he cannot be held liable, as it is unknown which of the men is his father. <b>He must ascend</b> to the Temple service <b>with the priestly watch of this</b> father <b>and of that one,</b> as he belongs to one of these watches and is obligated to serve with them. <b>However, he does not receive a share</b> of the portion of the offerings that gets eaten, as the members of each watch can claim that he is a member of the other watch. <b>If both</b> uncertain fathers <b>were in one priestly watch, he receives one share,</b> as he certainly belongs to that watch.
+
+Chapter 12
+
+<b>The mitzva of <i>ḥalitza</i>,</b> the ritual through which the <i>yavam</i> frees the <i>yevama</i> of her levirate bonds, <b>must be</b> performed before <b>three judges, and</b> the ritual does not require the judges to be experts fit to adjudicate other matters, as <b>even if all three are laymen,</b> it is acceptable. <b>If she performed <i>ḥalitza</i></b> while he was wearing <b>a shoe</b> made of soft leather that covers the whole foot, <b>her <i>ḥalitza</i> is valid,</b> but if she performed <i>ḥalitza</i> while he was wearing <b>a soft shoe [<i>anpileya</i>]</b> made of cloth, <b>her <i>ḥalitza</i> is invalid,</b> as it is not considered a real shoe. If <i>ḥalitza</i> was performed while he was wearing <b>a sandal,</b> i.e., footwear made of hard leather, <b>that has a heel,</b> it is <b>valid; but</b> if performed with a sandal <b>without a heel, it is invalid</b> <i>ḥalitza</i>. If the leg of the <i>yavam</i> was amputated anywhere <b>from the knee down</b> and she performed <i>ḥalitza</i> as he wore a shoe on the stump of his leg, <b>it is valid <i>ḥalitza</i>.</b> If, however, the leg was amputated anywhere <b>from the knee and above,</b> and she performed <i>ḥalitza</i> as he wore a shoe on the stump of his leg, <b>it is invalid <i>ḥalitza</i>. </b>
+If she performed <i>ḥalitza</i> while the man was wearing <b>a sandal that did not belong to him, or a sandal made of wood, or on the left</b> shoe, <b>which was</b> being worn <b>on his right</b> foot, <b>it is valid <i>ḥalitza</i>. If she performed <i>ḥalitza</i></b> as the man was wearing a shoe that was too <b>large</b> for him but <b>which he can</b> still <b>walk in, or</b> a shoe that was too <b>small</b> but <b>that covered most of his foot, her <i>ḥalitza</i> is valid.</b> If a woman <b>performed <i>ḥalitza</i> at night, her <i>ḥalitza</i> is valid, but Rabbi Elazar invalidates it.</b> If she performed <i>ḥalitza</i> <b>on</b> the <b>left foot, her <i>ḥalitza</i> is invalid, but Rabbi Elazar validates it.</b> 
+If she, i.e., the <i>yevama</i>, <b>removed</b> the shoe <b>and spat</b> in accordance with the <i>halakha</i> <b>but did not recite</b> the necessary text, <b>her <i>ḥalitza</i> is valid.</b> If <b>she recited</b> the text <b>and spat but did not remove</b> the shoe, <b>her <i>ḥalitza</i> is disqualified.</b> If <b>she removed</b> the shoe <b>and recited</b> the text <b>but did not spit, Rabbi Elazar says: Her <i>ḥalitza</i> is disqualified,</b> while <b>Rabbi Akiva says: Her <i>ḥalitza</i> is valid.</b> <b>Rabbi Elazar said to him:</b> The verse states: <b>“So shall it be done</b> to the man who does not build his brother’s house” (Deuteronomy 25:9). “So” is an exclusionary term indicating that only precisely in this fashion is <i>ḥalitza</i> valid. Therefore, <b>any term that constitutes an action</b> for <i>ḥalitza</i> <b>is indispensable. Rabbi Akiva said to him:</b> You derive <b>proof from there?</b> But it states: <b>“So shall it be done to the man”</b> indicating that only <b>a term constituting an action toward the man,</b> namely any aspect of <i>ḥalitza</i> that concerns the man’s body, such as removal of his shoe, is indispensable. But spitting, which does not involve the man, although it takes place in his presence, is not indispensable.
+The mishna lists additional <i>halakhot</i> with regard to <i>ḥalitza</i>. <b>If a deaf-mute man underwent <i>ḥalitza</i>, or a deaf-mute woman performed <i>ḥalitza</i>, or if an</b> adult <b>woman performs <i>ḥalitza</i> with a male minor, her <i>ḥalitza</i> is invalid</b> and the woman may not marry. <b>If a female minor performed <i>ḥalitza</i>, she must perform <i>ḥalitza</i></b> a second time <b>once she becomes an adult, and if she does not perform</b> the second <b><i>ḥalitza</i>, her</b> first <b><i>ḥalitza</i> is invalid.</b>
+ If she performed <i>ḥalitza</i> before two or three judges <b>and one of them is found to be a relative or disqualified</b> as a judge for some other reason, <b>her <i>ḥalitza</i> is invalid. Rabbi Shimon and Rabbi Yoḥanan the Cobbler validate</b> the <i>ḥalitza</i> in this case. <b>And an incident</b> occurred <b>involving a certain</b> person <b>who performed <i>ḥalitza</i> between him and her alone in prison,</b> i.e., not in the presence of others, <b>and the case came before Rabbi Akiva and he validated</b> it.
+<b>The mitzva of <i>ḥalitza</i></b> is performed as follows: <b>He and his <i>yevama</i> come to the court, and</b> the scholars of the court <b>give him advice appropriate for him,</b> whether to enter levirate marriage or to perform <i>ḥalitza</i>, <b>as it is stated: “And the Elders of his city shall call him and speak to him”</b> (Deuteronomy 25:8). If they decide to perform <i>ḥalitza</i>, <b>she says: “My brother-in-law refused to establish a name for his brother in Israel, he did not wish to consummate the levirate marriage”</b> (Deuteronomy 25:7), <b>and</b> afterward <b>he says: “I do not wish to take her”</b> (Deuteronomy 25:8). <b>And they would say</b> these statements <b>in the sacred</b> Hebrew <b>language</b> and not in any other language. Afterward, the shoe is removed and she spits before him, as is written: <b>“His <i>yevama</i> shall approach him, before the Elders, and remove his shoe from on his foot and spit before him”</b> (Deuteronomy 25:9), which indicates that <b>this spittle</b> must be <b>visible to the judges. “And</b> she shall <b>respond and say: So shall it be done to the man who does not build his brother’s house”</b> (Deuteronomy 25:9). <b>Up until this point</b> the judges <b>would prompt</b> the parties <b>to recite</b> the text that they are required to say. <b>And when Rabbi Hyrkanus once prompted</b> the participants in <i>ḥalitza</i> <b>under the <i>ela</i> tree in the village</b> of <b>Eitam, he</b> prompted them to <b>finish reciting the whole</b> Torah <b>passage,</b> after which <b>they established the custom of completing the whole</b> Torah <b>passage.</b> Therefore, they continue and say the following verse: <b>“And his name shall be called in Israel: The house of he who had his shoe removed”</b> (Deuteronomy 25:10). <b>This mitzva</b> of saying: The house of he who had his shoe removed, applies <b>to the judges, but not to the students,</b> i.e., the students of the judges and other onlookers who are present. <b>Rabbi Yehuda says: It is a mitzva upon all those present to say: He who had his shoe removed.</b>
+
+Chapter 13
+
+The Sages decreed that in the case of a minor girl whose father died, her mother or brothers may marry her off. However, such a marriage does not have the same legal status as the marriage of an adult. Therefore, if the minor regrets having married, she is allowed to make a declaration of refusal to her husband, thereby annulling the marital bond. The Sages disagreed with regard to the details of this <i>halakha</i>: <b>Beit Shammai say: Only betrothed girls may refuse.</b> A girl may refuse, upon reaching adulthood, to remain married to the man to whom her mother or brothers married her as a minor after the death of her father. <b>But Beit Hillel say</b> that both <b>betrothed and fully married</b> girls may refuse. <b>Beit Shammai say:</b> Refusal may be directed only <b>at</b> her <b>husband and not at</b> her <b><i>yavam</i>.</b> In such a situation, she must perform <i>ḥalitza</i> in order to dissolve the levirate bond. <b>But Beit Hillel say:</b> It may be directed <b>at</b> her <b>husband or</b> her <b><i>yavam</i>.</b> <b>Beit Shammai say:</b> The refusal must take place specifically <b>in the presence of</b> the husband. <b>But Beit Hillel say:</b> It may take place <b>either in his presence or in his absence. Beit Shammai say:</b> The refusal must take place specifically <b>in court. But Beit Hillel say:</b> It may take place <b>either in court, or not in court.</b> <b>Beit Hillel said to Beit Shammai: She may refuse as long as she is a minor, even four or five times</b> if her relatives married her off again to another man after each refusal. <b>Beit Shammai said to them: The daughters of Israel are not to be treated with disregard</b> and should not be passed from one man to another. <b>Rather, she refuses</b> once. <b>And</b> then <b>she must wait until she reaches majority, and refuse, and marry.</b>
+<b>Who is a minor girl who needs to perform refusal</b> in order to annul her marriage? <b>Any</b> minor <b>whose mother or brother married her off with her consent. If they married her off without her consent, she need not refuse</b> her husband at all and may leave her husband without a declaration of refusal. <b>Rabbi Ḥanina ben Antigonus says: Any girl who</b> is so young that she <b>cannot keep her betrothal,</b> i.e., the money or document of betrothal, <b>safe does not need to refuse,</b> as the Sages instituted marriage only for a girl old enough to understand what she is doing. <b>Rabbi Elazar says: The act of a minor girl is nothing,</b> so that if a minor girl’s mother or brothers marry her off, the marriage is essentially invalid. <b>Rather,</b> her status is <b>as though she were</b> a <b>seduced</b> unmarried woman. Therefore, a minor <b>daughter of a non-priest married to a priest may not eat <i>teruma</i>,</b> and <b>the</b> minor <b>daughter of a priest married to an Israelite may eat <i>teruma</i>.</b>
+<b>Rabbi Eliezer ben Ya’akov says</b> otherwise: If there is <b>any obstruction</b> in the matter <b>due to the man, it is as if she were his wife.</b> If there is <b>any obstruction in the matter that is not due to the man, it is as if she were not his wife.</b> This statement will be explained in the Gemara.
+If a minor girl <b>refuses a man, he is permitted to</b> marry <b>her close relatives,</b> such as her mother or her sister, <b>and she is permitted to</b> marry <b>his close relatives,</b> such as his father or brother, <b>and he has not disqualified her from</b> marrying into <b>the priesthood,</b> as she is not considered divorced. However, if <b>he gave her a bill of divorce,</b> then even though the marriage was valid according to rabbinic law and not Torah law, <b>he is prohibited from</b> marrying <b>her close relatives, and she is prohibited from</b> marrying <b>his close relatives, and he has disqualified her from</b> marrying into <b>the priesthood.</b> <b>If he gave her a bill of divorce but</b> afterward <b>remarried her, and</b> she subsequently <b>refused him and married another</b> man, <b>and then she was widowed or divorced</b> from her second husband, <b>she is permitted to return to him.</b> Since she left him the last time by means of refusal, the refusal cancels the bill of divorce that he gave her previously, and her status is that of a minor girl who refused her husband, who is not forbidden to her first husband after a second marriage. However, if the order was different, and <b>if she refused him and he</b> subsequently <b>remarried her, and</b> this time <b>he gave her a bill of divorce and she married another</b> man, <b>and she was widowed or divorced, she is forbidden to return to him,</b> like any divorced woman who married another man. <b>This is the principle</b> concerning a minor girl who refused her husband and then married several times: <b>If the bill of divorce followed the refusal</b> and she remarried, <b>she is forbidden to return to him. If the refusal followed the bill of divorce, she is permitted to return to him.</b> Since the refusal followed the bill of divorce it is clear that she was a minor and neither the marriage nor the divorce were valid by Torah law. However, when the ultimate separation is by means of a bill of divorce, there is no indication that she was a minor at the time and there is potential for confusion with an adult divorcée.
+If a minor girl <b>refuses</b> one <b>man and marries another, and he divorces her,</b> and then she marries <b>another</b> man <b>and refuses him, and</b> then she marries <b>another</b> man <b>and he divorces her, this is the principle</b> for this case: With regard to <b>anyone she leaves by means of a bill of divorce, it is prohibited for her to return to him.</b> With regard to anyone she leaves <b>by means of refusal, she is permitted to return to him.</b>
+With regard to <b>one who divorces a woman and remarries her</b> and then dies childless, his wife <b>is permitted to</b> enter into levirate marriage with her <b><i>yavam</i>,</b> <b>but Rabbi Elazar prohibits</b> this. <b>Likewise,</b> with regard to <b>one who divorces an orphaned</b> minor <b>girl</b> whose mother and brothers married her off <b>and remarries her</b> and subsequently dies, <b>she is permitted to the <i>yavam</i></b> in levirate marriage, <b>and Rabbi Elazar prohibits</b> it. <b>A minor girl whose father married her off,</b> in which case the marriage is valid by Torah law, <b>and who was</b> subsequently <b>divorced</b> while she was still a minor <b>is like an orphan during the lifetime of</b> her <b>father,</b> as he no longer has the right to marry her off, and she cannot become fully married because she is a minor. <b>And if</b> the husband <b>remarries her</b> while she is still a minor and then dies childless, <b>everyone agrees</b> that <b>she is forbidden to the <i>yavam</i></b> and may not enter into levirate marriage.
+If <b>two brothers are married to two minor sisters, and the husband of one of them dies</b> childless, <b>this</b> widowed girl <b>shall be exempt</b> from levirate marriage <b>due to</b> her status as a forbidden relative, <b>as</b> one is prohibited from marrying the <b>sister</b> of <b>his wife. The same</b> <i>halakha</i> applies to <b>two deaf-mute women,</b> whose status is like that of two minors in this matter, as their marriages are valid by rabbinic law. And if two brothers were married to two sisters, one of them <b>an adult and</b> the other <b>a minor,</b> and <b>the husband of the minor dies, the minor shall leave due to</b> her status as the <b>sister</b> of <b>a wife,</b> as in the first case in the mishna. But <b>if the husband of the adult dies,</b> it generates a Torah obligation of levirate marriage, which is not abrogated by the rabbinic prohibition proscribing the <i>yevama</i> as his wife’s sister. This prohibition is by rabbinic law, because marriage to a minor is rabbinic in origin. What does one do under such circumstances? <b>Rabbi Eliezer says: We instruct the minor,</b> i.e., his wife, <b>to refuse him,</b> so that her marriage is dissolved and he may then enter into levirate marriage with her adult sister, the widow of his childless brother. <b>Rabban Gamliel says: If</b> the minor <b>refuses</b> of her own accord, <b>her refusal is valid. And if not, she should wait until she reaches majority,</b> whereupon her marriage is valid by Torah law, <b>and that</b> widowed adult sister <b>shall be exempt</b> from levirate marriage <b>due to</b> her status as the <b>sister</b> of <b>a wife.</b> <b>Rabbi Yehoshua says:</b> When the brother married to the adult sister dies, leaving the brother married to the minor, <b>woe [<i>ee</i>] to him for his wife, woe to him for his brother’s wife.</b> Under these circumstances, he loses both women: <b>He must release his own wife with a bill of divorce</b> and <b>his brother’s wife by</b> performing <b><i>ḥalitza</i>.</b> He cannot stay married to his wife because she is the sister of his <i>yevama</i>, and he cannot enter into levirate marriage with the <i>yevama</i> even after divorcing his wife, because the <i>yevama</i> is his wife’s sister. The principle that one is completely absolved from levirate marriage when the potential <i>yevama</i> is a forbidden relative does not apply because Torah law does not recognize his marriage to his minor wife. That marriage’s rabbinic sanction does not suffice to render the <i>yevama</i>, his wife’s sister, a forbidden relative who is not a candidate for levirate marriage.
+If <b>a man was married to two orphaned minors and died, consummation</b> of levirate marriage <b>or <i>ḥalitza</i> with one of them exempts her rival wife</b> from either levirate marriage or <i>ḥalitza</i>, rendering her free to remarry. <b>Likewise,</b> if <b>two deaf-mutes</b> were married to one man who died, consummation of levirate marriage or <i>ḥalitza</i> with one of them exempts her rival wife. In both of these cases, both women are married by rabbinic law and consequently become <i>yevamot</i> by rabbinic law. Since their statuses are equal, one can exempt the other. If one wife is a <b>minor and</b> the other is <b>a deaf-mute, consummation</b> of levirate marriage or <i>ḥalitza</i> <b>with one of them does not exempt her rival wife.</b> Although both women are married by rabbinic law, their statuses are not the same and one cannot exempt the other. If one of them <b>was</b> halakhically <b>competent and</b> one was <b>a deaf-mute, consummation</b> of levirate marriage <b>with the</b> halakhically <b>competent</b> wife <b>exempts the deaf-mute,</b> as the halakhically competent women’s marriage and levirate marriage are by Torah law. <b>But consummation</b> of levirate marriage <b>with the deaf-mute does not exempt the</b> halakhically <b>competent</b> wife. Likewise, if one was <b>an adult woman and one a minor girl, consummation</b> of levirate marriage <b>with the adult exempts the minor but consummation</b> of levirate marriage <b>with the minor does not exempt the adult.</b>
+If <b>a man was married to two minor orphans and he died, and a <i>yavam</i> engaged in intercourse with the first</b> of them to consummate the levirate marriage, <b>and then engaged in intercourse with the second, or if his brother</b> who is also their <i>yavam</i> <b>engaged in intercourse with the second,</b> the <i>yavam</i> or his brother <b>did not disqualify the first</b> girl from staying married to him, as her levirate marriage was consummated. <b>Likewise,</b> if the two wives were <b>two female deaf-mutes,</b> the first wife may remain married to the <i>yavam</i>. Intercourse with the second wife, though prohibited, has no effect: If the marriage was of uncertain status, then either the levirate marriage was concluded when he engaged in intercourse with the first, or neither wife was really married to the first husband, and they are therefore not rival wives. If the initial marriage was partial, then since both wives have the same standing, the levirate marriage with the first wife fully realizes whatever degree of levirate marriage is available. If one wife was <b>a minor and</b> the other <b>a deaf-mute,</b> and <b>the <i>yavam</i> engaged in intercourse with the minor and then engaged in intercourse with the deaf-mute, or if his brother engaged in intercourse with the deaf-mute,</b> then the <i>yavam</i> or his brother <b>disqualified the minor</b> from staying married due to the Sages’ decree, lest it be confused with a situation where the intercourse with the deaf-mute was first. If <b>the <i>yavam</i> engaged in intercourse with the deaf-mute and then engaged in intercourse with the minor, or if his brother engaged in intercourse with the minor,</b> then the <i>yavam</i> or his brother <b>disqualified the deaf-mute</b> from staying married. The marriage to the deaf-mute creates a partial acquisition that does not exempt the second wife from levirate marriage, as she, as a minor, has a different standing. Accordingly, intercourse with the second wife also creates a partial acquisition and thereby both women are prohibited to the <i>yavam</i>, as it is prohibited to consummate levirate marriage with more than one wife.
+If one widow was halakhically <b>competent and</b> one widow was <b>a deaf-mute,</b> and <b>the <i>yavam</i> engaged in intercourse with the</b> halakhically <b>competent woman and then engaged in intercourse with the deaf-mute, or</b> if <b>his brother</b> then <b>engaged in intercourse with the deaf-mute,</b> the <i>yavam</i> or his brother <b>did not disqualify the</b> halakhically <b>competent woman</b> from staying married. Since the <i>yavam</i> consummated the levirate marriage with her first, the levirate bond was entirely dissolved and the intercourse with the deaf-mute, though forbidden, had no effect. If <b>the <i>yavam</i> engaged in intercourse with the deaf-mute and then engaged in intercourse with the</b> halakhically <b>competent woman, or if his brother engaged in intercourse with the</b> halakhically <b>competent woman,</b> the <i>yavam</i> or his brother <b>disqualified the deaf-mute</b> from staying married. Consummation of the levirate marriage with the deaf-mute creates only a partial acquisition that does not fully dissolve the levirate bond.
+If the deceased brother had two wives, <b>an adult and a minor,</b> and <b>the <i>yavam</i> engaged in sexual intercourse with the adult, then engaged in intercourse with the minor, or if his brother engaged in intercourse with the minor,</b> the <i>yavam</i> or his brother <b>did not disqualify the adult</b> from staying married, as the consummation of the levirate marriage with the adult completely dissolves the levirate bond. If <b>the <i>yavam</i> engaged in intercourse with the minor, and then engaged in intercourse with the adult, or if his brother engaged in intercourse with the adult,</b> the <i>yavam</i> or his brother <b>disqualified the minor</b> from staying married. <b>Rabbi Elazar says:</b> The court <b>instructs the minor to refuse him</b> thereby annulling her marriage retroactively, and then the minor is permitted to marry any man.
+If <b>a minor <i>yavam</i> engaged in sexual intercourse with a minor <i>yevama</i>, they should grow up together,</b> living as a married couple. He may not divorce her, as he is a minor. <b>If he engaged in sexual intercourse with an adult <i>yevama</i>, she should raise him,</b> i.e., they must stay married, as there is no way for him to divorce her until he reaches majority. When a <b><i>yevama</i> said within thirty days</b> of her marriage: <b>I have not engaged in sexual intercourse</b> with him, the court <b>forces him to perform <i>ḥalitza</i> with her.</b> If she said this <b>after thirty days</b> but he claimed that he had engaged in sexual intercourse, the court <b>asks him to perform <i>ḥalitza</i> with her,</b> as there are grounds to believe him. <b>And when he admits</b> that he did not engage in intercourse with her, <b>even after twelve months,</b> the court <b>forces him to perform <i>ḥalitza</i> with her.</b>
+If a woman <b>vows during her husband’s lifetime</b> to derive no <b>benefit from her <i>yavam</i>,</b> the court <b>forces him to perform <i>ḥalitza</i> with her</b> as it is forbidden for her to engage in sexual intercourse with him to consummate the levirate marriage. If she vowed <b>after the death of her husband</b> to derive no benefit from her <i>yavam</i>, the court <b>asks him to perform <i>ḥalitza</i> with her. And if she intended to do so,</b> i.e., she had an ulterior motive of avoiding levirate marriage when she vowed, <b>even</b> if she made the vow <b>during her husband’s lifetime,</b> the court merely <b>asks him to perform <i>ḥalitza</i> with her.</b>
+
+Chapter 14
+
+With regard to <b>a deaf-mute who married</b> a halakhically <b>competent woman, and</b> a halakhically <b>competent man who married a deaf-mute: If</b> either man <b>wants</b> to divorce his wife, <b>he may divorce</b> her, <b>and if he wants to maintain</b> her as his wife, <b>he may maintain</b> her. The reason why a deaf-mute man can divorce his wife is that <b>just as he marries</b> her <b>by intimation,</b> i.e., his marriage is not performed by explicit speech, as deaf-mutes rely on gestures, <b>so too, he divorces</b> her <b>by intimation.</b> Likewise, in the case of a halakhically <b>competent man who married a</b> halakhically <b>competent woman, and she</b> later <b>became a deaf-mute: If he wants</b> to divorce his wife, <b>he may divorce</b> her, as a wife does not have to have intellectual capacity to receive a bill of divorce, <b>and if he wants</b> to maintain her as his wife, <b>he may maintain</b> her. <b>If she became an imbecile, he may not divorce</b> her, i.e., a bill of divorce is ineffective in this case. If <b>he became a deaf-mute or an imbecile</b> after they were married, <b>he may never divorce her,</b> as he does not have the legal competence to give a bill of divorce. <b>Rabbi Yoḥanan ben Nuri said: For what</b> reason is the <i>halakha</i> that in the case of <b>the woman who becomes a deaf-mute,</b> her husband <b>may divorce her, but</b> in the case of <b>the man who becomes a deaf-mute, he may not divorce</b> his wife? If the bill of divorce written by someone who formerly possessed all his senses and later became a deaf-mute is invalid, it stands to reason that it should not be valid when she becomes a deaf-mute either. <b>They said to him: The man who divorces</b> his wife <b>is not similar to the woman who is divorced, as the woman is divorced</b> whether <b>she is willing or unwilling.</b> Since the woman’s consent is not required, she may be divorced even if she is a deaf-mute. <b>And,</b> conversely, <b>the man divorces</b> his wife <b>only willingly,</b> and therefore the bill of divorce of a deaf-mute, who is not legally competent, is ineffective.
+<b>Rabbi Yoḥanan ben Gudgada testified with regard to a female deaf-mute whose father married her off</b> when she was a minor, which means her marriage was valid by Torah law, <b>that she can be divorced with a bill of divorce</b> even when she matures and is no longer under her father’s authority, despite the fact that she is not legally competent. <b>They said to him: This</b> woman, <b>too,</b> has <b>a similar</b> status. In other words, a woman who possessed all her faculties and later became a deaf-mute is comparable to a minor whose marriage was valid by Torah law and later, when she matured and was no longer under the authority of her father, received a bill of divorce. Both of these women can receive a bill of divorce, in accordance with the principle stated in the previous paragraph.
+The mishna continues: In a case where there were <b>two deaf-mute brothers married to two deaf-mute sisters or to two</b> halakhically <b>competent sisters, or to two sisters, one</b> of whom was <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent; or</b> in a case where there were <b>two deaf-mute sisters married to two</b> halakhically <b>competent brothers or to two deaf-mute brothers or to two brothers, one</b> of whom was <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent,</b> all <b>these</b> women <b>are exempt from <i>ḥalitza</i> and from levirate marriage.</b> Each of them is forbidden to her <i>yavam</i> because he is married to her sister. <b>And if they were unrelated women,</b> i.e., the women are not sisters, the men <b>may marry</b> them in levirate marriage, <b>and if they want to divorce</b> them later, <b>they may divorce</b> them.
+However, if <b>two brothers, one</b> of whom is a <b>deaf-mute and</b> other <b>one</b> halakhically <b>competent,</b> were <b>married to two</b> halakhically <b>competent sisters,</b> and <b>the deaf-mute married to the</b> halakhically <b>competent</b> sister <b>died, what should the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent</b> sister <b>do?</b> His brother’s wife is <b>released</b> without levirate marriage or <i>ḥalitza</i>, <b>due to</b> the prohibition with regard to <b>a wife’s sister.</b> If the halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent</b> sister <b>died, what should the deaf-mute</b> brother <b>married to the</b> halakhically <b>competent</b> sister <b>do? He divorces his wife with a bill of divorce,</b> as his wife’s sister came before him for levirate marriage by Torah law, and the legal status of her marriage and her levirate marriage is higher than his own marriage, which applies only by rabbinic law. <b>And his brother’s wife is forbidden</b> to him <b>forever,</b> and there is no remedy for her. He cannot marry her, as by rabbinic law she is the sister of his ex-wife, nor can he exempt her by means of <i>ḥalitza</i>, as he is a deaf-mute.
+If <b>two</b> halakhically <b>competent brothers</b> were <b>married to two sisters, one</b> of whom is <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent, and the</b> halakhically <b>competent</b> brother <b>married to the deaf-mute</b> sister <b>died, what should the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent</b> sister <b>do?</b> The deaf-mute sister is <b>released due to</b> the prohibition with regard to <b>a wife’s sister.</b> If <b>the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent</b> sister <b>died, what should the</b> halakhically <b>competent</b> brother <b>married to the deaf-mute</b> sister <b>do? He divorces his wife with a bill of divorce,</b> as the halakhically competent sister came before him for levirate marriage, and the status of her levirate bond is higher than the status of his marriage to his wife, a deaf-mute. <b>And he</b> releases <b>his brother’s wife,</b> who is not a deaf-mute, <b>by means of <i>ḥalitza</i>,</b> as they are both legally competent and can therefore perform <i>ḥalitza</i>.
+If <b>two brothers, one</b> of whom is <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent,</b> were <b>married to two sisters, one</b> of whom is <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent, and the deaf-mute</b> brother <b>married to the deaf-mute</b> sister <b>died, what should the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent</b> sister <b>do?</b> The deaf-mute woman is <b>released due to</b> the prohibition with regard to <b>a wife’s sister.</b> If <b>the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent</b> sister <b>died, what should the deaf-mute</b> brother <b>married to the deaf-mute</b> sister <b>do? He divorces his wife with a bill of divorce,</b> which is as valid as their original marriage. <b>And his brother’s wife is forbidden</b> to him <b>forever.</b> There is no remedy for her, as he may not consummate levirate marriage with her because she is the sister of his ex-wife by rabbinic law, and he cannot perform <i>ḥalitza</i> with her either, as he is a deaf-mute.
+If <b>two brothers, one</b> of whom is <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent,</b> were <b>married to two unrelated,</b> halakhically <b>competent women, and the deaf-mute married to the</b> halakhically <b>competent woman died, what should the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent woman do?</b> He <b>either performs <i>ḥalitza</i> or enters into levirate marriage.</b> If <b>the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent woman died, what should the deaf-mute</b> brother <b>married to the</b> other halakhically <b>competent woman do?</b> He cannot perform <i>ḥalitza</i> with her, as he is a deaf-mute. Rather, <b>he marries</b> her, <b>and he may never divorce</b> her, as sexual intercourse between a <i>yavam</i> and his <i>yevama</i> creates a valid marriage that cannot be broken by the bill of divorce of a deaf-mute.
+If <b>two</b> halakhically <b>competent brothers</b> were <b>married to two unrelated women, one</b> of whom is halakhically <b>competent and</b> the other <b>one a deaf-mute, and the</b> halakhically <b>competent</b> brother <b>married to the deaf-mute</b> woman <b>died, what should the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent woman do?</b> The brother cannot perform <i>ḥalitza</i> with her, as she is a deaf-mute. Rather, <b>he marries</b> the deaf-mute, <b>and if he wishes to divorce</b> her, <b>he may</b> subsequently <b>divorce</b> her with a bill of divorce. If <b>the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent sister died, what should the</b> halakhically <b>competent</b> brother <b>married to the deaf-mute do? Either he performs <i>ḥalitza</i> or he enters into levirate marriage.</b>
+If <b>two brothers, one</b> of whom is <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent,</b> were <b>married to two unrelated women, one</b> of whom is <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent, and the deaf-mute</b> brother who was <b>married to the deaf-mute woman died, what should the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent woman do? He may marry her</b> if he desires the deaf-mute woman, <b>and if he wishes</b> afterward <b>to divorce</b> her, <b>he may divorce</b> her. If <b>the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent woman died, what should the deaf-mute</b> brother <b>married to the deaf-mute woman do? He marries</b> his <i>yevama</i> <b>and may never divorce her,</b> as he does not have the legal capacity to end a valid marriage.
+
+Chapter 15
+
+With regard to <b>a woman who went, she and her husband, overseas,</b> if there was <b>peace between him and her,</b> i.e., the couple were not fighting at the time, <b>and</b> there was also <b>peace in the world,</b> i.e., there was no war at that time, <b>and</b> the woman <b>came</b> back by herself <b>and said: My husband died, she may marry</b> on the basis of her own testimony. Likewise, if she said: <b>My husband died,</b> and they did not have children, but her husband had a brother, <b>she may enter into levirate marriage.</b> If there was <b>peace between him and her</b> when they left <b>but</b> there was <b>war in the world,</b> or if there was <b>a quarrel between him and her and peace in the world, and she came and said: My husband died, she is not deemed credible,</b> as she may be mistaken or lying. <b>Rabbi Yehuda says: She is never deemed credible</b> when she testifies that her husband died, <b>unless she came crying and her clothing was torn,</b> in which case it is apparent that she is speaking the truth. <b>They said to him:</b> This is an incorrect distinction. Rather, <b>both this</b> woman who cries <b>and this</b> woman who does not cry <b>may marry</b> on the basis of their own testimony.
+<b>Beit Hillel say: We heard</b> that one may accept the testimony of a woman concerning the death of her husband <b>only when she comes from the grain harvest, and</b> when she testified <b>in the same country</b> where he died, <b>and</b> in circumstances <b>similar to the incident that occurred,</b> in which a lenient ruling was issued, as will be explained. <b>Beit Shammai said to</b> Beit Hillel: The <b>same</b> <i>halakha</i> applies to a wife <b>who comes from the grain harvest, and one who comes from the olive</b> harvest, <b>and</b> also <b>one who comes from the grape harvest, and</b> even <b>one who comes from one country to</b> another <b>country.</b> Although the incident in question took place during the grain harvest, <b>the Sages spoke of the grain harvest only</b> because it was the <b>present</b> occurrence, i.e., that is what happened in practice, but this is no proof that she is deemed credible only when she arrived specifically from the grain harvest. The mishna comments: <b>Beit Hillel retracted</b> their opinion, and decided <b>to teach in accordance with</b> the opinion of <b>Beit Shammai</b> on this issue.
+<b>Beit Shammai say:</b> A woman who testifies that her husband died <b>may marry, and take</b> the money guaranteed in <b>her marriage contract. Beit Hillel say: She may marry, but she may not take her marriage contract,</b> as qualified witnesses are required for monetary matters. <b>Beit Shammai said to them:</b> If <b>you have permitted</b> a <b>woman</b> potentially <b>forbidden to him, which is</b> a relatively <b>stringent</b> prohibition, based merely upon her own testimony, <b>will we not permit a monetary matter,</b> which is more <b>lenient,</b> as the money can be returned and this sin does not entail such a severe punishment? <b>Beit Hillel said to them:</b> This is no proof, as <b>we find</b> <b>that the brothers do not come into</b> the <b>inheritance</b> from the deceased brother <b>based on her</b> testimony. Evidently, although this testimony is accepted with regard to forbidden sexual relationships, it is not effective for monetary matters. <b>Beit Shammai said to them: But we can learn this</b> <i>halakha</i> <b>from the scroll of the marriage contract, as</b> every husband <b>writes for her that: If you marry another</b> man, <b>take what is written for you</b> in this contract. This shows that her right to receive the money of her marriage contract is dependent upon her eligibility to remarry. In this case, as she is deemed credible when she says her husband died and she may marry again, she is likewise entitled to the money of the marriage contract. <b>And Beit Hillel</b> again <b>retracted</b> their opinion, and decided <b>to teach in accordance with</b> the opinion of <b>Beit Shammai.</b>
+<b>All are deemed credible</b> when they come <b>to give testimony with regard to</b> the death of a woman’s husband, <b>apart from her mother-in-law, the daughter of her mother-in-law, her rival wife, the wife of her <i>yavam</i>, and her husband’s daughter,</b> her stepdaughter. The reason is that these women are likely to hate her and will lie to her detriment. The mishna explains: In the case of a divorce all people, including these women, may bring her bill of divorce and testify that it was written appropriately. <b>What,</b> then, <b>is the difference between a bill of divorce and death?</b> The mishna answers: The difference is <b>that</b> in the case of a bill of divorce <b>the writing proves</b> the accuracy of the testimony, i.e., her testimony is supported by the text of the document itself, whereas with regard to the death of her husband there is no proof apart from the statement of the woman herself. If one <b>witness says:</b> The man <b>died, and</b> the wife <b>married</b> based on this testimony, <b>and one</b> other witness <b>came and said:</b> He did <b>not die, she</b> need <b>not leave</b> her new husband due to this testimony. However, if one <b>witness</b> comes and <b>says:</b> The husband <b>died, and two</b> witnesses <b>say:</b> He did <b>not die,</b> then <b>even though she married</b> based on the first witness <b>she must leave</b> her new husband. If <b>two</b> witnesses <b>say: He died, and</b> one <b>witness says:</b> He did <b>not die,</b> the testimony of the two witnesses is accepted, and <b>even though she did not</b> yet <b>marry, she may marry.</b>
+If two women who were married to the same man come forward, and <b>one</b> of them <b>says</b> that the husband <b>died, and</b> the other <b>one says he did not die, the one who says he died may marry</b> on the basis of her own testimony, <b>and she takes</b> the money of <b>her marriage contract. And the one who said he did not die may not marry, and does not take</b> the money of <b>her marriage contract.</b> If <b>one</b> wife <b>says: He died</b> in a normal manner, <b>and</b> the other <b>one says: He was killed, Rabbi Meir says: Since they contradict one another, these</b> women <b>may not marry. Rabbi Yehuda and Rabbi Shimon say: Since they both agree that he is not alive they may marry,</b> despite the fact that they dispute the circumstances of his demise. If <b>a witness says: He died, and a witness says: He did not die,</b> or one <b>woman says: He died, and</b> another <b>woman says: He did not die, this</b> woman <b>may not marry.</b>
+In the case of <b>a woman who went, she and her husband, overseas, and she comes and says: My husband died, she may marry, and she takes her marriage contract</b> based on her own testimony. <b>And it</b> remains <b>prohibited for her rival wife</b> to remarry, as a woman cannot testify on behalf of her rival wife. If the rival wife <b>was an Israelite woman</b> married <b>to a priest, she may</b> continue to <b>partake of <i>teruma</i>,</b> as she is not permitted to remarry, and therefore the presumption that the husband is still alive is maintained in relation to her. This is <b>the statement of Rabbi Tarfon.</b> <b>Rabbi Akiva says: This is not</b> the <b>way to spare</b> someone <b>from transgression.</b> According to the opinion of Rabbi Tarfon, there is a concern that she might be eating <i>teruma</i> unlawfully. There is no remedy for this situation <b>unless it is prohibited</b> for the rival wife <b>to marry,</b> as she cannot rely on the testimony of her rival wife, <b>and it is</b> also <b>prohibited</b> for her <b>to partake of <i>teruma</i>,</b> lest the other woman was speaking the truth. In other words, the <i>halakha</i> is stringent on both counts.
+The mishna discusses a similar case. If a woman <b>said: My husband died and afterward my father-in-law died, she may marry and take her marriage contract, and it is prohibited</b> for <b>her mother-in-law</b> to remarry, as a woman may not testify on behalf of her mother-in-law. If the mother-in-law <b>was the daughter of an Israelite married to a priest, she may partake of <i>teruma</i>;</b> this is <b>the statement of Rabbi Tarfon. Rabbi Akiva says: This is not</b> the <b>way to spare</b> her <b>from transgression;</b> there is no remedy <b>unless it is prohibited</b> for the mother-in-law <b>to marry and</b> also <b>prohibited</b> for her <b>to partake of <i>teruma</i>.</b> In relation to the dispute between Rabbi Tarfon and Rabbi Akiva in the previous mishna, in which Rabbi Akiva states that one must avoid a possible transgression, the mishna cites two similar cases involving other topics. With regard to one who <b>betrothed one of five women, and he does not know which</b> of them <b>he betrothed,</b> and <b>each one</b> of them <b>says: He betrothed me,</b> if he does not want to marry any of them <b>he gives a bill of divorce to each and every one</b> of them so none will have the status of a woman with regard to whom there is uncertainty whether she is divorced. <b>And he leaves the marriage contract among them and departs.</b> The marriage contract remains in dispute between the women until they clarify which of them is entitled to the money. This is <b>the statement of Rabbi Tarfon.</b> <b>Rabbi Akiva says: This is not</b> the <b>way to spare</b> someone <b>from transgression,</b> as perhaps the woman he actually betrothed will not receive the money to which she is entitled. There is no remedy <b>unless he gives a bill of divorce and a marriage contract</b> payment <b>to each and every one.</b> And likewise, in the case of one who <b>stole</b> money <b>from one of five</b> people <b>and does not know from which</b> of them <b>he stole,</b> and <b>each one says: He stole from me, he leaves the stolen</b> money <b>among them and departs,</b> and they will decide among themselves how to distribute the money; this is <b>the statement of Rabbi Tarfon. Rabbi Akiva says: This is not</b> the <b>way to spare</b> him <b>from transgression;</b> there is no remedy <b>unless he pays each and every one of them.</b>
+In the case of <b>a woman who went, she and her husband, overseas, and her son</b> was <b>with them, and</b> later <b>she came</b> back <b>and said: My husband died and afterward my son died, she is deemed credible.</b> It is permitted for her to remarry, and she is exempt from levirate marriage. The reason is that she had children when she left, and therefore she retains her presumptive status of one who is exempt from levirate marriage. However, if she said: <b>My son died and afterward my husband died, she is not deemed credible,</b> i.e., she may not enter into levirate marriage. <b>And</b> yet <b>we are concerned</b> and give some credence <b>to her statement,</b> in case she was actually widowed by a childless husband, and therefore <b>she performs <i>ḥalitza</i></b> to exempt her from the levirate bond with her <i>yavam</i>, <b>and she does not enter into levirate marriage.</b>
+If she went with her childless husband and returned alone and testified: <b>A son was born to me overseas, and she</b> further <b>said: My son died and afterward my husband died, she is deemed credible</b> and may even enter into levirate marriage, as she was presumed to be childless when she left and consequently she retains that presumptive status. However, if she said: <b>My husband died and afterward my son died, she is not deemed credible</b> for the purpose of exempting her from levirate marriage, <b>but</b> the court is <b>concerned about her statement. And</b> therefore <b>she must perform <i>ḥalitza</i> and she does not enter into levirate marriage.</b>
+If she said: <b>A <i>yavam</i> was born for me overseas,</b> i.e., when the family left the country her husband did not have a brother, and she claims that in the meantime a brother was born to her husband, and <b>she</b> also <b>said: My husband died and afterward my <i>yavam</i> died,</b> or: <b>My <i>yavam</i></b> died <b>and afterward my husband</b> died, in either case <b>she is deemed credible.</b> This is because when she left she was not presumed to require levirate marriage, and the suggestion that her husband now has a brother is based solely on her testimony. However, if <b>she went, she and her husband and her <i>yavam</i>, overseas, and</b> upon her return she <b>said: My husband died and afterward my <i>yavam</i></b> died, or: <b>My <i>yavam</i></b> died <b>and afterward my husband</b> died, <b>she is not deemed credible, as a woman is not deemed credible</b> if she <b>says: My <i>yavam</i> died,</b> in order <b>that she may marry</b> another man. <b>And</b> she is <b>not</b> deemed credible if she says that <b>her sister died,</b> in order <b>that she may enter the house</b> of her sister’s husband. <b>And a man is not deemed credible</b> if he <b>says: My brother died, so that he may enter into levirate marriage with his</b> brother’s <b>wife, and</b> he is <b>not</b> deemed credible when he says that <b>his wife died,</b> in order <b>that</b> he <b>may marry</b> his wife’s <b>sister.</b> The Sages accepted impaired testimony of this kind only when there was a concern about creating a situation of a deserted wife.
+
+Chapter 16
+
+In the case of <b>a woman whose husband and rival</b> wife <b>traveled to a country overseas, and</b> witnesses <b>came and told her: Your husband died, she shall not marry</b> any other man, in case she requires levirate marriage with her brother-in-law, i.e., <i>yavam</i>, in which case she is prohibited from marrying anyone else. <b>And she</b> also <b>shall not enter into levirate marriage until she knows whether she,</b> i.e., <b>her rival wife, is pregnant.</b> If her rival wife bears a child to her late husband, she does not have a levirate bond with her brother-in-law, and she is therefore prohibited from marrying him. <b>If she had a mother-in-law</b> overseas, but her late husband had no brothers, <b>she need not be concerned</b> that a brother to her husband may have been born. But if her mother-in-law <b>departed</b> from her town <b>pregnant,</b> this widow <b>should be concerned</b> that perhaps her late husband now has a brother, with whom she is obligated in levirate marriage. <b>Rabbi Yehoshua says:</b> Even in such a case <b>she need not be concerned</b> and may marry whomever she wishes.
+If there are <b>two sisters-in-law</b> married to two childless brothers who testify about their marital status, and <b>this one says: My husband died, and that one says: My husband died,</b> although each one of them is deemed credible with regard to her own status as a widow, <b>this one is prohibited</b> from marrying <b>due to</b> the possibility that <b>the husband of that</b> other sister may be alive, obligating her in levirate marriage, <b>and that one is prohibited</b> from marrying <b>due to the husband of this</b> sister, according to the same rationale. Although each is accorded credibility as to her own husband’s death, the <i>halakha</i> is that sisters-in-law are among the five types of women not accorded credibility with regard to each other’s permissibility to marry because of possible conflicts of interest. If <b>this one has witnesses</b> to her husband’s death, <b>and that one does not have witnesses,</b> then <b>the one who has witnesses is prohibited</b> from marrying, as there are no witnesses to the death of her <i>yavam</i> to exempt her from levirate marriage; <b>but the one who has no witnesses is permitted</b> to marry based on her own testimony that her husband died combined with the witnesses’ testimony exempting her from levirate marriage. If <b>this one has children and that one has no children,</b> then <b>the one with children is permitted</b> to marry, as she herself is deemed credible with regard to her husband’s death, and her children exempt her from levirate marriage. <b>But the one without children is prohibited</b> from marrying, as the death of her <i>yavam</i> has not been corroborated independently of her sister-in-law’s testimony. If there were two additional <i>yevamin</i> with whom these two widows <b>entered into levirate marriage, and</b> then <b>the <i>yevamin</i> died</b> childless, the women <b>are prohibited from marrying,</b> since the concern about an additional living <i>yavam</i> still remains. <b>Rabbi Elazar says: Since</b> these women <b>were permitted to</b> marry <b>the</b> living <b>brothers-in-law,</b> as the testimony of each was deemed credible with regard to her own status, <b>they are permitted,</b> from then on, <b>to</b> marry <b>any man</b> because their statements, taken together, indicate that neither one is obligated to enter into levirate marriage.
+<b>One may testify</b> that a man died <b>only</b> if he can testify <b>about</b> seeing <b>the countenance [<i>partzuf</i> ] of</b> the <b>face with the nose,</b> as this allows one to identify the individual with certainty. <b>Although there are distinguishing marks [<i>simanim</i>] on his body and his personal belongings,</b> which appear to indicate his identity, one may not rely on these as identification. Furthermore, <b>one may not testify</b> that a person died <b>until his soul</b> actually <b>departs. And even if one saw him cut open</b> and severely wounded, <b>or crucified, or</b> with a wild <b>animal eating</b> parts <b>of him,</b> he may not testify that he died. Additionally, <b>one may testify</b> to someone’s death <b>only</b> when the body was witnessed <b>up to three days</b> following death and not after that, since the appearance may change due to decomposition. <b>Rabbi Yehuda ben Bava says:</b> One cannot establish general guidelines for this matter because <b>not every person, nor every place, nor every hour is identical.</b> Decomposition is not uniform. It occurs at different rates in different situations.
+If a man <b>fell into the water</b> and did not come out, <b>whether</b> the body of water <b>has</b> a visible <b>end or does not have</b> a visible <b>end, his wife is prohibited</b> from remarrying. There is no absolute proof that the man died, as it is possible that he emerged from the water some distance away. <b>Rabbi Meir said: An incident</b> occurred <b>involving a certain</b> person <b>who fell into the Great Cistern and emerged</b> only <b>after three days.</b> This is evidence that sometimes one may survive a fall into water, even when everyone assumes he is dead. <b>Rabbi Yosei said: An incident</b> occurred <b>involving a blind man who descended to immerse</b> for ritual purity <b>in a cave, and his guide descended after him,</b> and they disappeared there, <b>and they remained there long enough for their souls to have departed, and</b> the Sages <b>permitted their wives to marry</b> because they had disappeared into the water and not emerged. <b>And</b> there was <b>another incident in Asya in which they lowered a certain</b> man <b>into the sea</b> on a rope, <b>and</b> when they pulled the rope back to land <b>only his leg came up in their hands,</b> and they were not certain whether he was alive or dead. <b>The Sages said:</b> If his leg was cut <b>from the knee and above,</b> his wife <b>may marry,</b> as he did not survive such a wound; if his leg was cut only <b>from the knee and below, she may not marry.</b>
+<b>Even</b> if one <b>heard from the women,</b> who were <b>saying: So-and-so died, this is sufficient</b> in order to testify to his death. <b>Rabbi Yehuda says: Even if one heard from the children,</b> who were <b>saying: We are going to eulogize and bury so-and-so,</b> that is also sufficient. Furthermore, one may rely upon someone mentioning that a man died, regardless of <b>whether</b> the speaker <b>intends</b> to testify and thereby allow the man’s wife to remarry <b>or whether he does not intend</b> to offer formal testimony. <b>Rabbi Yehuda ben Bava says: With regard to a Jew</b> who offers this information, it may be relied upon <b>even if he intends</b> for his statement to be considered formal testimony. However, <b>with regard to a gentile, if he intended</b> to testify, <b>his testimony is not</b> considered valid <b>testimony.</b> His statement is relied upon only when he does not intend to state it as formal testimony.
+Witnesses <b>may testify</b> that an individual died even if they saw his corpse only <b>by candlelight or by moonlight. And</b> the court <b>may allow</b> a woman <b>to marry based on</b> the statement of <b>a disembodied voice</b> proclaiming that her husband died. There was <b>an incident with regard to a certain</b> individual <b>who stood at the top of a mountain and said: So-and-so, son of so-and-so, from such and such a place died. They went and found no person there, but</b> even so <b>they</b> relied upon the statement and <b>allowed the wife of</b> the individual declared dead <b>to marry.</b> And there was <b>another incident in Tzalmon,</b> a city in the Galilee, <b>where a particular</b> man <b>said: I am so-and-so, son of so-and-so. A snake bit me and I am dying. And they went</b> and found his corpse <b>but could not recognize him,</b> yet <b>they went</b> ahead <b>and allowed his wife to marry</b> based on what he said in his dying moments.
+<b>Rabbi Akiva said: When I descended to Neharde’a,</b> in Babylonia, <b>to intercalate the year, I found</b> the Sage <b>Neḥemya of Beit D’li. He said to me: I heard that</b> the Sages <b>in Eretz Yisrael do not allow a woman to remarry based on</b> the testimony of <b>a single witness, except for Yehuda ben Bava. And I told him: That is so. He said to me: Tell</b> the Sages <b>in my name: You know that the country is confounded by</b> army <b>troops,</b> and I cannot come myself. I declare that <b>I received this tradition from Rabban Gamliel the Elder, that</b> the court <b>may allow a woman to remarry based on</b> the testimony of <b>a single witness.</b> Rabbi Akiva continues: <b>And when I came and presented the matter before Rabban Gamliel</b> of Yavne, the grandson of Rabban Gamliel the Elder, <b>he rejoiced at my words and said: We have found a companion</b> who agrees <b>with Rabbi Yehuda ben Bava,</b> and since his lenient opinion is no longer the opinion of a lone Sage, it may now be relied upon. <b>As a result of this event, Rabban Gamliel remembered that people were murdered in Tel Arza, and Rabban Gamliel</b> then <b>allowed their wives to remarry based on</b> only <b>one witness. And</b> from then onward <b>they established</b> as protocol <b>to allow</b> a woman <b>to remarry based on hearsay testimony, a slave’s testimony, a woman’s testimony,</b> or <b>a maidservant’s testimony. Rabbi Eliezer and Rabbi Yehoshua say:</b> The court <b>may not allow a woman to remarry based on</b> only <b>one witness. Rabbi Akiva says:</b> The court may <b>not</b> allow a woman to marry <b>based on</b> the testimony of <b>a woman, nor based on</b> the testimony of <b>a slave, nor based on</b> the testimony of <b>a maidservant, nor based on</b> the testimony of <b>close relatives. They said to</b> Rabbi Akiva: Do we not rely upon a woman’s testimony? After all, <b>an incident occurred involving Levites who traveled to Tzoar, the city of date palms. And one of them became ill, and they brought him to an inn [<i>pundak</i>]</b> to rest, while they continued on their travels. <b>Upon their return</b> to the inn <b>they said to the innkeeper,</b> who was a woman: <b>Where is our friend? She told them: He died, and I buried him. And</b> based on her testimony <b>they allowed his wife to remarry. And shouldn’t a priestess,</b> or any Jewish woman who testifies that a man died, <b>be</b> deemed as credible <b>as an innkeeper?</b> Rabbi Akiva <b>said to them: When</b> a woman <b>will be as</b> convincing as <b>the innkeeper,</b> then <b>she shall</b> also <b>be deemed credible. The innkeeper brought them his staff, and his bag, and the Torah scroll that was in his possession,</b> thereby providing supporting evidence to reinforce her claim.
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+Mishnah Yevamot
+משנה יבמות
+merged
+https://www.sefaria.org/Mishnah_Yevamot
+This file contains merged sections from the following text versions:
+-William Davidson Edition - English
+-https://korenpub.com/collections/the-noe-edition-koren-talmud-bavli-1
+
+Mishnah Yevamot
+
+
+
+Chapter 1
+
+The Torah law obligating a man whose brother died without children [<i>yavam</i>] to marry his deceased brother’s widow [<i>yevama</i>] or to free her from her levirate bonds through the act of <i>ḥalitza</i> applies only when it is permitted for the widow to marry her surviving brother-in-law. However, in cases where the <i>yevama</i> is forbidden to her <i>yavam</i> due to her status as a close family relative, the mitzva of levirate marriage is not applicable, and she is exempt from both levirate marriage and <i>ḥalitza</i>.<br>The Sages further taught that the exemption of a <i>yevama</i> from levirate marriage also exempts her rival wife. In other words, if the deceased brother had two wives, each a so-called rival of the other, and only one wife is a relative of the surviving brother, then the rival wife is also exempt from both levirate marriage and <i>ḥalitza</i>. Moreover, if that same rival wife entered into levirate marriage with a different brother of the deceased, one to whom she is not forbidden, then were this third brother also to die childless, so that the obligation of levirate marriage would again be incurred by the second brother, not only is the forbidden rival wife exempt from levirate marriage and <i>ḥalitza</i>, her new rival wives from her second marriage are also exempt.<br>That is to say, any other wife of the third brother is exempt from the mitzva of levirate marriage, as she is the rival wife of that first rival wife, who was exempted from levirate marriage following her first husband’s death due the exemption of her original rival wife. The same principle applies if that second rival wife subsequently enters into levirate marriage with another permitted brother, and so on. In summary, every widow who is exempt from marrying her brother-in-law due to her status as rival wife of a forbidden relative is treated as a forbidden relative herself and is therefore exempt from both <i>ḥalitza</i> and levirate marriage and causes exemption for future rival wives as well.<br><br>The mishna describes various cases that invoke the principles above. <b>Fifteen</b> categories of <b>women</b> constitute familial relations that are forbidden as incestuous, and consequently, these women <b>exempt their rival wives and the rival wives of their rival wives from <i>ḥalitza</i> and from levirate marriage forever,</b> i.e., they also exempt rival wives of rival wives of rival wives, and so on. <b>And these</b> women <b>are: The daughter</b> of the <i>yavam</i>, i.e., the deceased brother had married a daughter of his brother, which means that when he died childless, his brother’s own daughter came before her father for levirate marriage, and therefore she is exempt. <b>And</b> the same applies if the deceased brother’s widow is <b>the daughter of</b> the <b>daughter of</b> the <i>yavam</i>, <b>or</b> if she is <b>the daughter of his son,</b> or <b>the daughter of</b> his <b>wife.</b> <b>And</b> similarly, if the <i>yevama</i> is <b>the daughter of</b> the <b>son</b> of the wife of her <i>yavam</i> <b>or the daughter of</b> his wife’s <b>daughter, or</b> if she is the <b>mother-in-law</b> of her <i>yavam</i>, <b>or his mother-in-law’s mother, or his father-in-law’s mother,</b> then she is exempt from <i>ḥalitza</i> and levirate marriage. The mishna continues its list of close relatives. If the <i>yevama</i> is the <b>maternal</b> half <b>sister</b> of the <i>yavam</i>, <b>or</b> if she is the <b>sister of his mother, or his wife’s sister,</b> then she is exempt from both <i>ḥalitza</i> and levirate marriage <b>Or</b> if she was <b>the wife of his maternal</b> half <b>brother,</b> and after this brother died or divorced his wife, she married another of his father’s brothers, who was not her relative, and this brother died, she is exempt. In this case, the obligation to enter into levirate marriage should be incurred by the surviving brother, but since she was previously the wife of his maternal brother, she is exempt. <b>And</b> the same applies to the <b>wife of a brother with whom he did not coexist,</b> i.e., the wife of a man who died before his brother was born. As will be explained, the obligation of levirate marriage does not apply to the <i>yavam</i> in this case. Since levirate marriage does not apply to him, the <i>yevama</i> remains forbidden to him as his brother’s wife. <b>And</b> the last case is if one’s <i>yevama</i> had previously been <b>his daughter-in-law,</b> and after his son had died one’s brother married her, before he too passed away. <b>These</b> fifteen women <b>exempt their rival wives and the rival wives of their rival wives from <i>ḥalitza</i> and levirate marriage forever.</b> § <b>And</b> with regard to <b>all of these</b> women listed as prohibited relations, these <i>halakhot</i> apply only if they were married to the deceased brother until the time of his death. However, this is not the case <b>if they died</b> during the deceased brother’s lifetime, <b>or</b> if <b>they refused</b> their husbands when they were minors. This refusal is referring to the decree of the Sages that a girl under the age of twelve whose father is no longer alive may be married off by her mother or brothers. However, this marriage is not final, as she can terminate it by performing an act of refusal, i.e., by declaring, while still a minor, that she does not desire this marriage. In this case, the marriage is annulled retroactively and she is considered as though she were never married at all. <b>Or</b> if those women <b>were divorced</b> by their husband, the deceased brother, <b>or were found to be a sexually underdeveloped woman [<i>aylonit</i>],</b> i.e., a woman who is so underdeveloped that she is not considered a woman in the full sense, these <i>halakhot</i> do not apply. Her marriage is considered a mistaken marriage and is null and void. In all these cases <b>their rival wives are permitted,</b> as the exemption for rival wives of forbidden relatives applies only when the forbidden relative was the brother’s wife at the time of his death, when the <i>halakhot</i> of levirate marriage came into effect. § <b>And</b> the mishna comments that the language of this principle is imprecise, as <b>you cannot say with regard to his mother-in-law and with regard to his mother-in-law’s mother and with regard to his father-in-law’s mother that they were found to be an <i>aylonit</i>,</b> as an <i>aylonit</i> is sterile and therefore cannot become a mother or a mother-in-law. <b>Nor</b> is the mishna precise when it states: <b>Or refused,</b> as refusal applies only to minors, who cannot give birth.
+The mishna explains: <b>How do</b> these women <b>exempt their rival wives?</b> If, for example, <b>his daughter or any one of those</b> women <b>with whom relations are forbidden was married to his brother and</b> this brother <b>had another wife, and</b> the brother <b>died,</b> then <b>just as his daughter is exempt</b> from levirate marriage, <b>so too her rival wife is exempt.</b> If <b>his daughter’s rival wife</b> subsequently <b>went and married his second brother,</b> to whom she is permitted, <b>and he had another wife, and he died</b> childless as well, which means that his wife comes before the first <i>yavam</i>, the daughter’s father, for levirate marriage, then <b>just as his daughter’s rival wife is exempt, so too the rival wife of her rival wife is exempt.</b> The mishna adds: <b>Even if they are one hundred</b> brothers, the same logic applies. If a woman is exempt from levirate marriage because she is the rival wife of a forbidden relative or the rival wife of a rival wife of this kind, and she herself has an additional rival wife, this rival wife is also exempt and in turn exempts her own rival wives from levirate marriage. <b>How so?</b> What are the cases in which <b>if they died their rival wives are permitted?</b> If, for example, <b>one’s daughter or any one of those</b> women <b>with whom relations are forbidden was married to his brother, and</b> this brother <b>had another wife,</b> and then <b>his daughter died or was divorced and afterward his brother died, her rival wife is permitted</b> to him. § The mishna states another principle: <b>And</b> if <b>any</b> of these forbidden relatives was a minor <b>who could refuse</b> her husband, then even if <b>she did not refuse, her rival wife performs <i>ḥalitza</i> and does not enter into levirate marriage.</b> The rival wife may not enter into levirate marriage, as she is the rival wife of a forbidden relative. However, she is not entirely exempt from levirate marriage and must be released by <i>ḥalitza</i> because the marriage of the forbidden relative was not a fully valid marriage, and therefore, by Torah law, the other woman is not considered a rival wife of a forbidden relative.
+<b>Six</b> women <b>with whom relations are forbidden</b> who were not enumerated in the first mishna <b>are</b> forbidden by prohibitions that are <b>more severe than those</b> listed in that mishna <b>because they may be married</b> only <b>to others</b> and may never be married to any of the brothers, due to the closeness of their relationship. However, this stringency entails a corresponding leniency: Since the <i>halakha</i> of levirate marriage is entirely inapplicable in these cases, <b>their rival wives are permitted.</b> The rival wife of a forbidden relative is forbidden herself only if the mitzva of levirate marriage is applicable, but where it is not in effect she is permitted. The six women with whom relations are forbidden are as follows: <b>His mother, and his father’s wife, and his father’s sister, and his paternal</b> half <b>sister, and the wife of his father’s brother, and the wife of his paternal</b> half <b>brother.</b> Each of these women with whom relations are forbidden is forbidden equally to all of the brothers, and the mitzva of levirate marriage is inapplicable. Therefore, her rival wife is permitted.
+Up to this point, the discussions were based on the assumption that not only may a forbidden relative not enter into levirate marriage, but her rival wife is also exempt. However, this issue is subject to a long-standing dispute. <b>Beit Shammai permit the rival wives to the brothers,</b> as they did not accept the interpretation of the verses that indicates that rival wives are prohibited. <b>And Beit Hillel forbid</b> them. The previous <i>mishnayot</i> are in accordance with the opinion of Beit Hillel. If any of the rival wives of the brother <b>performed <i>ḥalitza</i>, Beit Shammai disqualify</b> her <b>from</b> marrying into <b>the priesthood,</b> as in their opinion these rival wives were fit for levirate marriage, which means that the <i>ḥalitza</i> was fully valid. Consequently, they are disqualified from marrying a priest, like all other women who perform <i>ḥalitza</i>. <b>And Beit Hillel deem</b> them <b>fit,</b> as they maintain that no legal act of <i>ḥalitza</i> was performed here at all. If <b>they entered into levirate marriage, Beit Shammai deem</b> them <b>fit</b> for the priesthood, as in their opinion, this is a fully legal levirate marriage. <b>And Beit Hillel disqualify them,</b> because they engaged in licentious sexual relations as the rival wives of a forbidden relative. § The mishna comments: <b>Although</b> Beit Hillel <b>prohibit</b> the rival wives to the brothers <b>and</b> Beit Shammai <b>permit</b> them, and although <b>these disqualify</b> these women <b>and those deem</b> them <b>fit, Beit Shammai did not refrain from marrying women from Beit Hillel, nor did Beit Hillel</b> refrain from marrying women <b>from Beit Shammai.</b> Furthermore, with regard to <b>all of the</b> disputes concerning the <i>halakhot</i> of <b>ritual purity and impurity, where these</b> rule that an article is <b>ritually pure and those</b> rule it <b>ritually impure, they did not refrain from handling ritually pure</b> objects <b>each with the other,</b> as Beit Shammai and Beit Hillel frequently used each other’s vessels.
+
+Chapter 2
+
+Each of the women enumerated in the first chapter causes exemption from levirate marriage and <i>ḥalitza</i> for her rival wives. This is due to the close family relationship she has with her brother-in-law, making her forbidden to him. The single exception is the case explained in this mishna. <b>What</b> is the case of <b>the wife of a brother with whom he did not coexist?</b> For example: If there were <b>two brothers, and one of them died</b> childless, <b>and</b> subsequently <b>a brother of theirs was born, after which the second brother,</b> the elder, <b>took his</b> deceased <b>brother’s wife in levirate marriage, and</b> then <b>died</b> as well. Consequently, two women require levirate marriage: The widow of the first brother who had been taken in levirate marriage by the second brother, and the widow of the second brother, the first widow’s rival wife. <b>The first</b> widow, who had been the wife of the first brother to die, <b>goes out</b> without any obligation to be taken in levirate marriage by the youngest brother who was born later, <b>since</b> she is <b>the wife of a brother with whom he did not coexist.</b> The first deceased brother never lived at the same time as the newly born brother. <b>The second</b> widow, who had been married to the second brother, is exempt <b>due to her rival wife.</b> The mishna discusses an additional situation: If the second brother had <b>performed</b> only <b>levirate betrothal with her,</b> meaning that he had not yet consummated the marriage, <b>and</b> then <b>died,</b> both the wife betrothed by a levirate betrothal to the second brother and the wife of the second brother fall before the youngest brother born after the death of the first brother. In that case, the first wife certainly goes out and is exempt from both <i>ḥalitza</i> and levirate marriage, since she is to him the wife of a brother with whom he did not coexist. <b>The second,</b> however, was never effectively the rival wife of the first brother’s wife, as the first brother’s wife had only been betrothed by levirate betrothal and was not fully married to the second brother. Therefore, <b>she performs <i>ḥalitza</i> and may not enter into levirate marriage.</b>
+If there were <b>two brothers, and one died, and the second entered into levirate marriage with his brother’s wife</b> while he was already married to another woman, <b>and subsequently</b> a third <b>brother was born to them, and</b> the second brother then <b>died,</b> whereby both of his wives happened before the third brother for levirate marriage, then <b>the first woman,</b> who was the wife of the first brother, <b>is exempt due to</b> the fact that she is <b>the wife of a brother with whom</b> the third brother <b>did not coexist, and the second</b> woman, who was the first wife of the second brother, is exempt <b>due to her rival wife.</b> If the second brother had <b>performed</b> only <b>levirate betrothal with her and</b> then <b>died</b> before fully marrying her, <b>the second</b> woman <b>performs <i>ḥalitza</i> and may not enter into levirate marriage,</b> as the levirate betrothal is not considered a sufficiently valid marriage so as to render her the rival wife of a relation forbidden to the third brother. <b>Rabbi Shimon says</b> with regard to the first clause of the mishna: The third brother either <b>enters into levirate marriage with whichever one he wishes, or he performs <i>ḥalitza</i> with whichever one he wishes.</b> Since he was born after his second brother had already entered into levirate marriage with the first brother’s widow, she is considered the wife of a brother with whom he did coexist, not the wife of a brother with whom he did not coexist. Therefore, he may enter into levirate marriage with her.
+The Sages <b>stated a principle about a <i>yevama</i>: Whoever is</b> forbidden <b>by a prohibition of forbidden relations</b> to her <i>yavam</i> <b>neither performs <i>ḥalitza</i> nor enters into levirate marriage</b> and is completely exempt. If she is forbidden by <b>a prohibition</b> resulting from <b>a mitzva</b> or by <b>a prohibition</b> stemming from <b>sanctity,</b> as will be explained later, then since in these cases the obligation of levirate marriage is not fundamentally nullified <b>she performs <i>ḥalitza</i></b> in order to become free of the levirate bond, <b>and</b> due to her prohibition <b>she does not enter into levirate marriage.</b> The Sages stated another principle: If two sisters who had been married to two brothers who subsequently died happened before the third brother for levirate marriage, and one of those sisters is a close relation to this third brother and is therefore forbidden to him, she is exempt from levirate marriage. But the other, <b>her sister who is her <i>yevama</i>,</b> i.e., her sister-in-law, <b>performs <i>ḥalitza</i> or enters into levirate marriage.</b> In this case, they are not ruled to be two sisters who happened before him simultaneously for levirate marriage, since one of them is prohibited to him as a forbidden relation, and therefore she never actually happened before him at all.
+The mishna explains: <b>A prohibition</b> resulting from <b>a mitzva</b> is referring to <b>secondary</b> forbidden <b>relationships,</b> which are prohibited <b>by rabbinic law.</b> The Sages prohibited marriage to certain women who were not forbidden by the Torah but were nevertheless deemed forbidden incestuous relations. <b>A prohibition</b> stemming from <b>sanctity</b> is referring to marriage of <b>a widow to a High Priest, a divorcée or a woman who has performed <i>ḥalitza</i> [<i>ḥalutza</i>] to a common priest, a daughter born from an incestuous or adulterous relationship [<i>mamzeret</i>]</b> or a <b>Gibeonite woman to an Israelite, and</b> also <b>an Israelite woman to a Gibeonite or</b> to <b>a son born from an incestuous or adulterous relationship [<i>mamzer</i>].</b>
+In the case of <b>anyone who has a brother of any kind,</b> that brother <b>creates a levirate bond</b> causing his <b><i>yevama</i> to</b> be required to <b>perform levirate marriage</b> if the first brother dies childless. <b>And he is his brother in all respects, except for one who has a brother</b> born <b>from</b> a Canaanite <b>maidservant or from a gentile woman,</b> as these do not have the legal status of brothers. Similarly, in the case of <b>anyone who has a child of any kind,</b> that child <b>exempts his father’s wife from levirate marriage,</b> since his father did not die childless. <b>And</b> that child <b>is liable</b> to receive capital punishment <b>if he strikes</b> his father <b>or curses him. And he is his child in all respects, except for whoever has a child</b> born <b>from</b> a Canaanite <b>maidservant or from a gentile woman,</b> as these do not have the halakhic status of children.
+In the case of <b>one who betrothed one of two sisters and does not know which of them he betrothed,</b> so that both are forbidden to him, he <b>gives a bill of divorce to this one and a bill of divorce to that one</b> due to the uncertainty. If the man who had betrothed one of these women <b>died</b> before he could give a bill of divorce, <b>and he had one brother,</b> that brother <b>performs <i>ḥalitza</i> with both of them,</b> but he may not take either in levirate marriage. This is because he does not know which woman is his <i>yevama</i> and which is forbidden to him as the sister of a woman with whom he has a levirate bond. If the man who betrothed one of these women <b>had two</b> brothers, <b>one</b> of them <b>performs <i>ḥalitza</i></b> with one of the sisters, but he may not enter into levirate marriage with her due to the possibility that she is the sister of a woman with whom he has a levirate bond. <b>And one takes</b> the other <b>in levirate marriage</b> if he so desires. If the two brothers <b>married</b> the two sisters <b>before</b> consulting the court, the court does not <b>remove them</b> from their marriage and they are permitted to remain married. The couple who performed levirate marriage second was even permitted to do so, since there was no longer any doubt about the levirate bond.
+Furthermore, in the case of <b>two</b> unrelated men <b>who betrothed two sisters:</b> If <b>this one does not know which</b> sister <b>he betrothed and that one does not know which</b> sister <b>he betrothed, this one gives two bills of divorce,</b> one to each of the women, <b>and that one gives two bills of divorce.</b> If the two men <b>died</b> before they divorced, and <b>this one had a brother and that one had a brother,</b> then <b>this</b> brother <b>performs <i>ḥalitza</i> with both of them, and that</b> brother <b>performs <i>ḥalitza</i> with both of them.</b> If <b>this one had one</b> brother <b>and that one had two</b> brothers, <b>the single</b> brother <b>performs <i>ḥalitza</i> with both of them, and</b> of <b>the two</b> brothers, <b>one performs <i>ḥalitza</i> and one performs levirate marriage</b> if he so desires. If <b>they married</b> the sisters <b>before</b> consulting the court, the court <b>does not remove them</b> from the marriage and they are not told to divorce them. If <b>this one had two</b> brothers <b>and that one had two</b> brothers, <b>the brother of this one performs <i>ḥalitza</i> with one</b> sister, <b>and the brother of that one performs <i>ḥalitza</i> with one</b> sister. <b>The brother of this</b> one who performed <i>ḥalitza</i> <b>may take the woman who performed <i>ḥalitza</i> [<i>ḥalutza</i>] of that</b> other’s brother <b>in levirate marriage, and the brother of that</b> second one who performed <i>ḥalitza</i> <b>may take the <i>ḥalutza</i> of that</b> other’s brother <b>in levirate marriage.</b> If the two brothers <b>performed <i>ḥalitza</i></b> with both wives <b>before</b> consulting the court, <b>the</b> two brothers of the second man <b>may not take</b> sisters <b>in levirate marriage</b> lest one marry the sister of a woman who with whom he had a levirate bond. <b>Rather, one performs <i>ḥalitza</i> and one performs levirate marriage</b> if he so desires. If <b>they married</b> their wives <b>before</b> consulting the court, the court <b>does not remove them</b> from the marriage.
+<b>It is a mitzva for the eldest to consummate the levirate marriage,</b> i.e., the eldest takes precedence over the other brothers, though they too are obligated. <b>But if the younger</b> brother consummated the levirate marriage <b>first, he acquires</b> the <i>yevama</i> as his wife. <b>One suspected</b> by others of engaging in sexual relations <b>with a</b> Canaanite <b>maidservant and she was</b> later <b>set free, or</b> one suspected of relations <b>with a gentile woman and she</b> subsequently <b>converted, may not marry</b> that woman, since this will strengthen the suspicions against him. <b>But if he did marry her, they,</b> the judges of the court, <b>do not remove</b> her <b>from him,</b> i.e., they do not require him to divorce her. With regard to <b>one who is suspected of</b> illicit relations with <b>a married woman and they,</b> the judges of the court, <b>removed her from</b> her husband, i.e., required them to divorce due to this, <b>even if</b> the man suspected of the illicit relations subsequently <b>married</b> her, <b>he must divorce</b> her.
+An agent <b>who brought a bill of divorce from a country overseas and said: It was written in my presence and it was signed in my presence,</b> as required in order to establish the bill of divorce as valid, <b>may not marry</b> the <b>wife,</b> i.e., the divorcée. Since the validity of the bill of divorce is based upon his testimony, marrying the divorcée creates the impression that he had an ulterior motive for his testimony. Similarly, a witness who testified that a certain man <b>died,</b> or testified: <b>I killed him,</b> or: <b>We killed him, may not marry</b> that man’s <b>wife. Rabbi Yehuda says:</b> If he testified: <b>I killed him, his wife may not be married</b> at all based on that evidence, as his testimony is unreliable, but if he said: <b>We killed him, his wife may be married</b> to anyone other than those witnesses.
+A <b>Sage who</b> refused to release a woman from a vow that <b>rendered the wife forbidden to her husband by</b> that <b>vow,</b> resulting in her being divorced from her husband, <b>may not marry her,</b> so as to avoid suspicion that he rendered her forbidden to her husband in order to marry her himself. However, a judge before whom a woman <b>performed refusal</b> when she was a minor, declaring that she did not desire the husband chosen for her by her family, <b>or before whom</b> she <b>performed <i>ḥalitza</i>, may marry her because</b> he was only one member of <b>the court,</b> thereby alleviating suspicion. <b>And</b> for <b>all of these</b> who were involved in permitting the wife to remarry, i.e., the judge, the agent who brought a bill of divorce, and the one who testified for a woman that her husband died, if <b>they had wives</b> at the time of the ruling or the testimony <b>and</b> their wives <b>died</b> thereafter, then those women they had set free <b>are permitted to be married to them.</b> There is no concern that while their wives were still alive these individuals set their eyes upon another woman. <b>And</b> with regard to <b>all of these</b> women who were prohibited from marrying a certain man due to some suspicion, if <b>they were</b> subsequently <b>married to others and</b> then <b>were divorced or widowed</b> from the second husband, <b>they are permitted to be married to them,</b> i.e., to the judge, messenger, or witness who permitted her to remarry. <b>And all of these</b> women who were prohibited from marrying due to some suspicion <b>are permitted to the sons or to the brothers</b> of those who set them free.
+
+Chapter 3
+
+In the case of <b>four brothers, two of whom were married to two sisters, and the ones married to the sisters died, then those</b> sisters must <b>perform <i>ḥalitza</i> and may not enter into levirate marriage.</b> Since both sisters require levirate marriage with each of the surviving brothers, a levirate bond exists between each sister and the brothers. Each of them is considered the sister of a woman with whom each brother has a levirate bond and is therefore forbidden to him by rabbinic law. <b>And if they married</b> the sisters <b>before</b> consulting the court, <b>they should divorce</b> them, for the Sages decreed that in this situation they may not remain married. <b>Rabbi Eliezer says</b> that there is a dispute in this matter: <b>Beit Shammai say: He may maintain</b> her as his wife, <b>while Beit Hillel say: They</b> must <b>divorce</b> them.
+If <b>one of</b> the sisters <b>was forbidden to one</b> of the brothers due to <b>a prohibition against forbidden relations</b> because she was a relative of his wife or a relative on his mother’s side, then <b>he is forbidden to</b> marry <b>her but permitted to</b> marry <b>her sister.</b> Because she is his close relative, she is exempt from levirate marriage with him, and therefore she is not bound to him with a levirate bond. Consequently, her sister is not considered the sister of a woman with whom he has a levirate bond, and he is permitted to enter into levirate marriage with her. But <b>the second</b> brother, who is not a close relative of either sister, <b>is forbidden to</b> marry <b>both of them.</b> Indeed, for him each woman remains the sister of a woman with whom he has a levirate bond. If <b>a prohibition</b> resulting from <b>a mitzva</b> or <b>a prohibition</b> stemming from <b>sanctity</b> will be transgressed when one of the women marries one of the brothers, then her sister must <b>perform <i>ḥalitza</i> and may not enter into levirate marriage,</b> as she is considered the sister of a woman with whom he has a levirate bond. In this case, the sister who is forbidden to the brother due to a mitzva or due to sanctity is bound to the brother for the purpose of <i>ḥalitza</i>.
+If <b>one of those</b> women <b>was forbidden to this</b> one brother due to <b>a prohibition against forbidden relations and the second</b> woman <b>was forbidden to that</b> second brother due to <b>a prohibition against forbidden relations,</b> then <b>she who is forbidden to this</b> brother <b>is permitted to that</b> brother, <b>and she who is forbidden to that</b> brother <b>is permitted to this</b> one. <b>And this is</b> the case that was referred to when <b>they said: When her sister is</b> also <b>her <i>yevama</i>,</b> i.e., in a case where two sisters are also <i>yevamot</i> and therefore happened for levirate marriage before two brothers, <b>she either performs <i>ḥalitza</i> or enters into levirate marriage.</b> This must be referring to a case where each sister is forbidden to one of the brothers due to a prohibition concerning forbidden relatives. In this case, each sister has a levirate bond only with the one brother to whom she is permitted, and the prohibition against marrying the sister of a woman with whom one has a levirate bond does not apply. Therefore, each brother can either perform the act of <i>ḥalitza</i> or consummate the levirate marriage with the sister to whom he is not related.
+In the case of <b>three brothers, two of whom were married to</b> close relatives, e.g., <b>two sisters; or a woman and her daughter; or a woman and her daughter’s daughter; or a woman and her son’s daughter,</b> if the two brothers who were married to two close relatives died and their wives happened before a third brother for levirate marriage, <b>then these</b> two women must <b>perform <i>ḥalitza</i> and may not enter into levirate marriage,</b> as each of them is a relative of a woman with whom he has a levirate bond. <b>And Rabbi Shimon exempts</b> them even from the obligation to perform <i>ḥalitza</i>. If <b>one of them was forbidden to him,</b> the third brother, due to <b>a prohibition against forbidden relatives,</b> then <b>he is prohibited from</b> marrying <b>her but is permitted to</b> marry <b>her sister.</b> Because the woman who is forbidden to him is not considered to be a woman who requires him for levirate marriage, there is only one woman who happens before him for levirate marriage. However, if one of the women was forbidden due to <b>a prohibition</b> resulting from <b>a mitzva or a prohibition</b> stemming from <b>sanctity,</b> then <b>they</b> must <b>perform <i>ḥalitza</i> and may not enter into levirate marriage.</b> This is because these prohibitions do not completely cancel the levirate bond.
+In the case of <b>three brothers, two</b> of whom <b>were married to two sisters, and one who was single,</b> the following occurred: <b>The husband of one of the sisters died</b> childless, leaving behind his wife, <b>and the single</b> brother <b>performed levirate betrothal [<i>ma’amar</i>]</b> to this wife. The single brother performed an act of betrothal to the <i>yevama</i> but did not yet consummate the marriage by engaging in sexual intercourse. <b>Afterward, the second brother died,</b> and therefore the second brother’s wife, the sister of the betrothed, happened before the single brother for levirate marriage as well. In this case, <b>Beit Shammai say: His wife remains with him.</b> The woman he betrothed is considered like his wife, and he is not required to divorce her. <b>And this other</b> woman <b>leaves</b> the <i>yavam</i> and is exempt from levirate marriage <b>as the sister of a wife. Beit Hillel say:</b> Being as he had not yet entered into marriage with the first woman, he is required to perform levirate marriage with both women. Therefore, <b>he divorces his wife,</b> i.e., the woman to whom he performed levirate betrothal, <b>with a bill of divorce,</b> which nullifies levirate betrothal, <b>and by <i>ḥalitza</i>,</b> which nullifies the levirate bond. <b>And,</b> he sends away <b>the wife of his</b> second <b>brother with <i>ḥalitza</i></b> as well. They comment: <b>This is</b> the case <b>that</b> was referred to when the Sages <b>said: Woe unto him for his wife and woe unto him for the wife of his brother.</b> Due to the combination of circumstances, he loses them both.
+In the case of <b>three brothers, two of whom were married to two sisters and one who was married to an unrelated woman,</b> the following occurred: <b>The husband of one of the sisters died</b> childless, <b>and</b> the brother <b>who was married to the unrelated woman married,</b> i.e., performed lev irate marriage with, the deceased brother’s <b>wife and</b> later <b>died</b> himself, childless. In this situation, both women happen for levirate marriage before the other, remaining, brother. <b>The first</b> woman <b>is dismissed due to</b> the prohibition proscribing <b>the sister of one’s wife,</b> as she is the sister of this brother’s wife, <b>and the second</b> woman is dismissed <b>due to</b> her status as the first woman’s <b>rival wife.</b> Following the first levirate marriage, this second woman became the rival wife of the sister, and is therefore exempt from levirate marriage as well. If, however, the brother married to the unrelated woman <b>performed</b> only <b>levirate betrothal,</b> but had not yet consummated the levirate marriage with the sister, <b>and he died, the unrelated woman,</b> whose halakhic status with regard to <i>yibbum</i> is similar to that of a sister’s rival wife, must <b>perform <i>ḥalitza</i> and may not enter into levirate marriage.</b> In the case of <b>three brothers, two of whom were married to two sisters and one who was married to an unrelated woman,</b> the following occurred: <b>One of the husbands of the sisters died, and he who was married to the unrelated woman married</b> the deceased husband’s <b>wife, and</b> then <b>the wife of the second</b> brother, the other one of the sisters, <b>died. Afterward,</b> the brother <b>who was married to the unrelated woman died,</b> leaving two women for levirate marriage before the remaining brother: The unrelated woman and the woman who was previously prohibited as the sister of his deceased wife. In this case, the sister <b>is forbidden to him forever.</b> She is not forbidden due to her status as his wife’s sister, as his wife already died and one’s wife’s sister is permitted after the wife’s death. However, <b>since she was</b> already <b>forbidden to him at one time,</b> she is forbidden to him forever. When she first happened before the brothers for levirate marriage, before the third brother married her, she was forbidden to the second brother as his wife’s sister. Therefore, she is forbidden to him forever. In addition, she exempts her rival wife, the unrelated woman, from levirate marriage.
+In the case of <b>three brothers, two of whom were married to two sisters and one who was married to an unrelated woman,</b> the following occurred: Shimon, <b>the husband of one of the sisters, divorced his wife, and</b> then Levi, <b>who was married to the unrelated woman, died, and</b> Shimon, <b>the man who divorced</b> his wife, <b>married,</b> i.e., performed levirate marriage with, <b>her,</b> i.e., this unrelated woman. <b>And</b> then Shimon himself later <b>died,</b> so that the unrelated woman happened for levirate marriage before Reuven, the third brother, who is married to the second sister. In this scenario, Reuven is allowed to consummate the levirate marriage with the unrelated woman. <b>This is</b> the case that was referred to when <b>they said: And</b> with regard to <b>all those</b> fifteen forbidden relatives <b>who died or were divorced, their rival wives are permitted</b> to enter into levirate marriage. This is because at the time that they happened before the <i>yavam</i> for levirate marriage they were no longer the rival wives of a forbidden relative. 
+<b>And</b> if <b>any of these</b> fifteen women who are prohibited as forbidden relatives <b>had undergone a betrothal or divorce</b> whose status <b>is uncertain</b> with the deceased brother, <b>then those</b> women who were their <b>rival wives</b> must <b>perform <i>ḥalitza</i> and may not enter into levirate marriage</b> since they are possibly the rival wives of forbidden relatives. The mishna elaborates: <b>How</b> could there be a situation of <b>uncertainty</b> with regard to <b>betrothal?</b> If in the public domain <b>he threw her</b> an item for the purpose of <b>betrothal</b> and there were eight cubits between them, and the item <b>was possibly closer to him</b> and did not enter into her domain, and <b>possibly closer to her,</b> i.e., within four cubits of her, whereby she could acquire the object, <b>this is</b> a case of <b>uncertainty</b> with regard to <b>betrothal.</b> <b>Uncertainty</b> with regard to <b>divorce</b> occurs when, for instance, <b>he wrote a</b> bill of divorce <b>in his handwriting but there are no</b> signatures of <b>witnesses on</b> the document, or <b>there are</b> the signatures of <b>witnesses</b> on the document <b>but there is no date</b> written <b>in it,</b> or <b>the date is</b> written <b>in it but there is only</b> the signature of <b>a single witness.</b> Since there is doubt as to whether these three kinds of bills of divorce are valid, a woman who was divorced through them is only possibly divorced, and so <b>this</b> case <b>is</b> called <b>uncertainty</b> with regard to <b>divorce.</b>
+In the case of <b>three brothers</b> who <b>were married to three unrelated women, and one of</b> the brothers <b>died,</b> the following occurred: <b>The second</b> brother <b>performed levirate betrothal with</b> the wife of the deceased brother <b>and</b> before he was able to consummate the levirate marriage <b>he died</b> as well, leaving behind two women who happen before the third brother for levirate marriage. <b>Then those</b> two women must <b>perform <i>ḥalitza</i> and may not enter into levirate marriage.</b> <b>As it is stated:</b> “If brothers dwell together <b>and one of them dies</b> and he has no child, the wife of the dead man shall not be married outside of the family to one not of his kin; <b>her brother-in-law will have intercourse with her”</b> (Deuteronomy 25:5). This teaches that a woman eligible for levirate marriage is one <b>who has one levirate relationship and not one who has a double levirate relationship.</b> In this case, the wife of the first deceased brother requires levirate marriage due to both the marriage with her first husband as well as the levirate betrothal with the second brother. <b>Rabbi Shimon says: He</b> may <b>consummate the levirate marriage with whichever</b> woman <b>he wishes and</b> then <b>perform <i>ḥalitza</i> with the second.</b> In the case where <b>two brothers were married to two sisters, and one of</b> the brothers <b>died,</b> the widow at this point would be exempt from levirate marriage as the sister of his wife. <b>And afterward the wife of the second</b> brother <b>died.</b> Although the <i>yevama</i> is no longer the sister of his wife, <b>this</b> woman <b>is nevertheless forbidden to him forever, since she had</b> already <b>been forbidden to him at one time.</b>
+In the case of <b>two</b> men <b>who betrothed two women, and at the time that they entered the wedding canopy,</b> after the betrothal, the men <b>switched this</b> wife <b>with that</b> wife <b>and that</b> one <b>with this</b> one, <b>then these</b> two men <b>are liable for</b> engaging in forbidden sexual relations with <b>a married woman,</b> since each of them had intercourse with his fellow’s wife. The act of betrothal is sufficient to prohibit a woman to all other men as a married woman. Therefore, when the women were switched, both men transgressed this violation. <b>And if they were brothers,</b> then they are also liable <b>for</b> forbidden sexual relations with <b>a brother’s wife. And if</b> these women <b>were sisters,</b> then they are liable <b>for</b> taking <b>a wife and her sister</b> as well. <b>And if they were menstruating women,</b> they would be liable <b>for</b> intercourse with <b>a menstruating woman</b> as well. <b>And</b> following these forbidden sexual relations, <b>we separate</b> these women from their husbands <b>for three months, lest they were impregnated</b> by that forbidden act of intercourse. Doing so makes it possible to distinguish a child born of these relations, so that he could be rendered a <i>mamzer</i>. <b>And if they were female minors and unable to bear children, then we immediately return them</b> to their original husbands. <b>And if they were daughters of priests, they are</b> thereby <b>disqualified from eating of <i>teruma</i>.</b> By engaging in illicit sexual acts, they were rendered forbidden to priests and disqualified from eating <i>teruma</i>.
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+Chapter 4
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+When a man who has a brother dies childless, his widow [<i>yevama</i>] and one of his brothers [<i>yavam</i>] may perform a ritual through which she is freed of her levirate bonds [<i>ḥalitza</i>]. It is then considered, with regard to forbidden relationships, as though they had been married and divorced. Therefore, he is forbidden to her relatives, and she to his. However, with regard to <b>one who performs <i>ḥalitza</i> with his <i>yevama</i> and</b> then <b>she is found</b> to have been <b>pregnant</b> at the time of the <i>ḥalitza</i> <b>and she gave birth, in the event that the offspring is viable,</b> the deceased husband has been survived by offspring and so there was never any levirate bond; consequently, the <i>ḥalitza</i> that was performed was entirely unnecessary and a meaningless act. As such, <b>he</b> remains <b>permitted to her relatives and she</b> remains <b>permitted to his relatives.</b> Furthermore, since the <i>ḥalitza</i> was meaningless, she is not afforded the status of a <i>ḥalutza</i>, i.e., a <i>yevama</i> who performed <i>ḥalitza</i>, a status akin to that of a divorcée. Therefore, the <i>ḥalitza</i> <b>does not disqualify her from</b> marrying into <b>the priesthood.</b> If <b>the offspring is not viable,</b> then it emerges that the <i>ḥalitza</i> was indeed necessary. Therefore, <b>he is forbidden</b> to engage in relations <b>with her relatives and she is forbidden</b> to engage in relations <b>with his relatives,</b> as though they had been married and divorced, <b>and</b> the <i>ḥalitza</i> <b>disqualifies her from</b> marrying into <b>the priesthood,</b> as she is afforded the status of a <i>ḥalutza</i>.
+With regard to <b>one who consummates</b> the levirate marriage with <b>his <i>yevama</i>,</b> i.e., he had intercourse with her under the assumption that there is a levirate bond and so there is a mitzva to do so, <b>and</b> then <b>she is found to</b> have been <b>pregnant</b> at the time of the intercourse <b>and she gave birth, in the event that the offspring is viable</b> the deceased brother has been survived by offspring and it is evident that there was never any levirate bond. In that case, the relations they had, rather than being a mitzva, were a violation of the prohibition against engaging in relations with one’s brother’s wife. Therefore, the <i>yavam</i> <b>must send</b> her <b>out,</b> i.e., they must separate, as she is forbidden to him as his brother’s wife, <b>and</b> to atone for the forbidden relations that they had, <b>they are</b> each <b>obligated</b> to bring a sin-<b>offering,</b> as is the <i>halakha</i> for all who inadvertently transgress a prohibition that, when performed intentionally, is punishable by <i>karet</i>. <b>And if the offspring is not viable,</b> and therefore there was in fact a levirate bond, <b>he may maintain</b> her as his wife since his intercourse with her was a valid consummation of levirate marriage. If they consummated the levirate marriage and seven months later she gave birth, there is <b>uncertainty whether</b> the child <b>is nine</b> months <b>old,</b> i.e., counting from conception, and is the offspring <b>of the first</b> husband, and as such there was no levirate bond, or <b>whether</b> the child is only <b>seven</b> months <b>old</b> and is the offspring <b>of the latter</b> husband, i.e., the <i>yavam</i>, and not of the deceased, in which case there was a levirate bond. In that case, due to the possibility that she is forbidden to him as his brother’s wife, <b>he must send</b> her <b>out.</b> However, the lineage of <b>the child is unflawed,</b> since regardless of whether it was born of the first or second husband, there was no transgression involved in its conception. Furthermore, to atone for the possibility that they had forbidden relations <b>they are</b> both <b>obligated to bring a guilt-</b>offering for <b>uncertainty,</b> as is the <i>halakha</i> for anyone who is uncertain whether they inadvertently transgressed a prohibition that would require one to bring a sin-offering.
+With regard to <b>a widow waiting for her <i>yavam</i></b> to either consummate a levirate marriage or perform <i>ḥalitza</i> with her, i.e., a <i>yevama</i>, <b>to whom property was bequeathed: Beit Shammai and Beit Hillel</b> both <b>agree that she may sell or give</b> away that property <i>ab initio</i>, <b>and</b> that if she did, the transfer <b>is valid.</b> Since she has only a levirate bond with the <i>yavam</i>, she retains total control of the property. This is in contrast to a betrothed woman, concerning whom Beit Hillel rule that she may not sell such property because her betrothed also has rights to it (<i>Ketubot</i> 78a). If she <b>died, what should be done with</b> the money assured to her in <b>her marriage contract</b> by her deceased husband <b>and with</b> her <b>property that enters and leaves</b> the marriage <b>with her,</b> in which a husband only ever has a usufructuary interest? <b>Beit Shammai say: The husband’s heirs,</b> i.e., the <i>yavam</i>, who stands to inherit from the husband when he consummates the levirate marriage, <b>should divide up</b> the property <b>together with</b> her <b>father’s heirs,</b> i.e., the woman’s family. <b>And Beit Hillel say:</b> The <b>property</b> retains <b>its</b> previous ownership <b>status.</b> Therefore, money assured to her in her <b>marriage contract</b> remains <b>in the possession of the husband’s heirs.</b> Since it was to be paid from the husband’s own property, the money is retained by his estate and passes to his heirs. And her <b>property that enters and leaves</b> the marriage <b>with her</b> remains <b>in the possession of the father’s heirs.</b> Since those properties belonged to her, upon her death they are inherited by her father or his heirs.
+If the <i>yavam</i> <b>consummated the levirate marriage with her, then</b> her legal status is <b>that of his wife in every sense,</b> and therefore the <i>yavam</i> has the same rights to her property as in a regular marriage. <b>And</b> the <b>only</b> exception to this is <b>that</b> her <b>marriage contract will</b> still <b>be</b> payable <b>from the property of her first husband</b> and not from the property of the <i>yavam</i>.
+The <b>mitzva</b> of levirate marriage <b>is for the eldest</b> of the brothers <b>to consummate the levirate marriage.</b> If the eldest <b>does not want</b> to do so, the court <b>goes to each of the</b> other <b>brothers</b> and requires them to do so. <b>If they do not want</b> to do so, the court <b>returns to</b> the <b>eldest</b> brother <b>and says to him:</b> The <b>mitzva is</b> incumbent <b>upon you; either perform <i>ḥalitza</i> or consummate the levirate marriage.</b>
+If a brother <b>made</b> his decision <b>dependent</b> upon the possibility that one of his other brothers will eventually consummate the levirate marriage, saying that he will do so only if they do not, then whether he makes it dependent <b>upon</b> a brother who is currently <b>a minor,</b> meaning that the <i>yevama</i> should wait <b>until he matures, or upon</b> his <b>eldest brother,</b> who is not currently present, meaning the <i>yevama</i> should wait <b>until he comes from overseas, or</b> upon a brother who is <b>a deaf-mute or an imbecile,</b> as perhaps they will recover from their disability, the court <b>does not listen to him; rather,</b> the judges of the court <b>say to him:</b> The <b>mitzva is</b> incumbent <b>upon you; either perform <i>ḥalitza</i> or consummate the levirate marriage.</b>
+<b>One who performs <i>ḥalitza</i> with his <i>yevama</i> is like</b> any <b>one of the</b> other <b>brothers with respect to</b> the <b>inheritance</b> of the deceased brother’s estate, i.e., each of the brothers takes an equal share of the inheritance. <b>And if there is a father</b> of the deceased, who is still alive, <b>the property</b> of the deceased <b>belongs to the father. One who consummates</b> levirate marriage with <b>his <i>yevama</i></b> thereby <b>acquires his</b> deceased <b>brother’s property</b> solely for himself. <b>Rabbi Yehuda says: In either</b> case, whether he consummated the levirate marriage or performed <i>ḥalitza</i>, <b>if there is a father</b> who is still alive, <b>the property belongs to the father.</b> In the case of <b>one who performs <i>ḥalitza</i> with his <i>yevama</i>,</b> by rabbinic decree it is as though she had been married to him and then he divorced her. Consequently, <b>he is forbidden</b> to engage in relations <b>with her relatives and she is forbidden</b> to engage in relations <b>with his relatives.</b> Accordingly, <b>he is forbidden</b> to engage in relations <b>with her mother, and with her mother’s mother, and with her father’s mother, and with her daughter, and with her daughter’s daughter, and with her son’s daughter, and with her sister while</b> his <i>yevama</i> <b>is</b> still <b>alive.</b> However, <b>the</b> other <b>brothers</b> who did not perform <i>ḥalitza</i> <b>are permitted</b> to her relatives. <b>And she is forbidden</b> to engage in relations <b>with his father, and with his father’s father, and with his son, and with his son’s son, and with his brother, and with his brother’s son.</b> The mishna states an additional principle: <b>A man is permitted</b> to engage in relations <b>with a relative of a rival wife of his <i>ḥalutza</i>,</b> i.e., his <i>yevama</i> with whom he performed <i>ḥalitza</i>. Since he did not perform <i>ḥalitza</i> with her, she is not regarded as though she had actually been married to him. However, <b>he is forbidden</b> to engage in relations <b>with a rival wife of a relative of his <i>ḥalutza</i>,</b> i.e., in addition to being forbidden to the relatives of his <i>ḥalutza</i>, he is also forbidden to their rival wives.
+In the case of a <i>yavam</i> <b>who performed <i>ḥalitza</i> with his <i>yevama</i> and</b> then <b>his brother married her sister and died,</b> the sister <b>performs <i>ḥalitza</i></b> with the <i>yavam</i>, <b>but she may not enter into levirate marriage</b> with him, since as a sister of his <i>ḥalutza</i> she is forbidden to him. <b>And similarly,</b> in the case of <b>one who divorced his wife and his brother married her sister and died, then that</b> woman <b>is exempt</b> both from <i>ḥalitza</i> and from consummating levirate marriage, since as the sister of his former wife she is forbidden to him.
+In the case of <b>a widow waiting for her <i>yavam</i></b> to consummate levirate marriage or perform <i>ḥalitza</i> with her, and the <b>brother of</b> the <i>yavam</i> <b>betrothed her sister, they said in the name of Rabbi Yehuda ben Beteira: They say to</b> the brother: <b>Wait</b> and do not marry the woman you betrothed <b>until your brother performs an act,</b> either of <i>ḥalitza</i> or of consummating the levirate marriage, as until he does there remains a levirate bond between the <i>yevama</i> and each of the brothers, and it is prohibited to marry the sister of a woman to whom one is bound by a levirate bond. If <b>a brother of</b> the one who betrothed the sister of the <i>yevama</i> <b>performed <i>ḥalitza</i> with</b> the <i>yevama</i> <b>or consummated a levirate marriage with her,</b> since by doing so the levirate bond between the <i>yevama</i> and the one who betrothed her sister is dissolved, <b>he may</b> then <b>enter into marriage</b> with <b>his wife,</b> who until that point was only betrothed to him, as she is no longer the sister of a woman to whom he is bound by a levirate bond. Similarly, if <b>the <i>yevama</i> died,</b> since his levirate bond to her is dissolved upon her death, <b>he may</b> proceed to <b>enter into marriage</b> with <b>his</b> betrothed <b>wife.</b> However, if the <b><i>yavam</i> died</b> without performing an act that would have dissolved the levirate bond, <b>he must divorce his wife with a bill of divorce,</b> as she is forbidden to him as the sister of a woman to whom he is bound by a levirate bond, <b>and his brother’s wife</b> he must send out <b>with <i>ḥalitza</i>,</b> as she is forbidden to him as the sister of his divorcée.
+<b>A <i>yevama</i> may neither perform <i>ḥalitza</i> nor enter into levirate marriage until she has</b> waited <b>three months</b> from the time of her husband’s death. <b>And similarly, all other women may not be betrothed and may not marry until they have</b> waited <b>three months</b> since their previous marriage ended. This waiting period is necessary so that, should a woman give birth shortly after remarrying, it will be obvious who the father of the child is. This applies <b>both to virgins and non-virgins, both to divorcées and widows,</b> and <b>both to women</b> who were <b>married</b> to their previous husbands <b>and women</b> who were only <b>betrothed.</b> All of these women must wait three months before remarrying even though for some of them the reason for doing so does not apply. <b>Rabbi Yehuda says: The women</b> who were <b>married</b> to their previous husbands <b>may be betrothed, and the women</b> who were only <b>betrothed</b> to their previous husbands <b>may marry</b> without waiting three months. This is true <b>except for the betrothed women that are in</b> the area of <b>Judea, due to</b> the fact <b>that</b> the groom <b>is familiar with her.</b> The custom in Judea was for the couple to be secluded together before the marriage so that they would become familiar with each other. This led to the possibility that they might cohabit even during their betrothal period. Rabbi Yehuda holds that one does not need to wait three months whenever the reason for doing so does not apply. <b>Rabbi Yosei says: All of the women may be betrothed</b> within three months even if they were previously married, <b>except for a widow,</b> <b>due to the mourning</b> period she must observe for her deceased husband.
+In a case of <b>four brothers married to four women and</b> some of the brothers <b>died</b> childless, their wives thereby become <i>yevamot</i>. <b>If the eldest of</b> the brothers who survived <b>wished to consummate the levirate marriage with all of</b> his <i>yevamot</i>, <b>he has permission</b> to do so. In the case of <b>one who was married to two women and died</b> childless, the <b>intercourse or <i>ḥalitza</i> of</b> either <b>one of</b> the wives with the <i>yavam</i> <b>releases her rival wife</b> from the levirate bond, and the rival wife need not enter into levirate marriage or perform <i>ḥalitza</i>. If <b>one</b> of these women <b>was fit</b> to marry into the priesthood <b>and one was unfit,</b> then <b>if he performs <i>ḥalitza</i>, he should perform <i>ḥalitza</i> with the unfit</b> woman rather than with the one who is fit for the priesthood, since doing so with the woman who is fit would needlessly disqualify her from marrying into the priesthood. <b>But if he consummates the levirate marriage, he may consummate the levirate marriage with</b> the one who is <b>fit.</b>
+With regard to <b>one who remarries his divorcée</b> after she had been married to another man from whom she was then widowed or divorced, <b>or one who marries the woman with whom he performed <i>ḥalitza</i> [<i>ḥalutza</i>], or one who marries a relative of his <i>ḥalutza</i>,</b> since all such marriages are forbidden he <b>must divorce</b> her, <b>and the offspring</b> born from such unions <b>is a <i>mamzer</i>;</b> this is <b>the statement of Rabbi Akiva.</b> He holds that even the offspring from relations forbidden by a prohibition punishable by lashes is a <i>mamzer</i>. <b>The Rabbis say: The offspring</b> in those cases <b>is not a <i>mamzer</i>, but they concede with regard to one who marries a relative of his divorcée,</b> a union forbidden by a prohibition entailing <i>karet</i>, <b>that the offspring is a <i>mamzer</i>.</b> They hold that only the offspring from relations forbidden by a prohibition entailing <i>karet</i> is a <i>mamzer</i>.
+<b>Which</b> offspring of forbidden relations have the status of <b>a <i>mamzer</i>?</b> It is the offspring of a union with <b>any next of kin that is subject to</b> a Torah prohibition that <b>he should not engage in sexual relations</b> with them; this is <b>the statement of Rabbi Akiva. Shimon HaTimni says:</b> It is the offspring of a union with <b>any</b> forbidden relation <b>for which one is liable to</b> receive <b><i>karet</i> at the hand of Heaven. And the <i>halakha</i> is in accordance with his statement. Rabbi Yehoshua says:</b> It is the offspring of a union with <b>any</b> forbidden relation <b>for which one is liable to</b> receive <b>court-</b>imposed <b>capital punishment.</b> <b>Rabbi Shimon ben Azzai said: I found a scroll</b> recording people’s <b>lineages in Jerusalem, and it was written in it</b> that <b>so-and-so is a <i>mamzer</i> from</b> an adulterous union with <b>a married woman,</b> a sin punishable by court-imposed capital punishment. The only reason for the scroll to state the reason that this individual is a <i>mamzer</i> is in order <b>to support the statement of Rabbi Yehoshua.</b> The mishna delineates the circumstances in which it is prohibited to engage in relations with the sister of one’s wife and the sister of one’s <i>yevama</i>: If a man’s <b>wife died, he is permitted to her sister.</b> If <b>he divorced her and</b> then <b>she died, he is permitted to her sister.</b> If he divorced his wife and then <b>she was married to another and</b> then <b>died, he is permitted to her sister.</b> If <b>his <i>yevama</i> died, he is permitted to her sister.</b> If <b>he performed <i>ḥalitza</i> with her and</b> then <b>she died, he is permitted to her sister.</b> If after <i>ḥalitza</i> <b>she was married to another and</b> then <b>died, he is permitted to her sister.</b> The principle underlying all these cases is that the prohibition against engaging in relations with her sister only applies while the wife or <i>yevama</i> remain alive, irrespective of their current relationship to the man.
+
+Chapter 5
+
+<b>Rabban Gamliel says: A bill of divorce [<i>get</i>] is not</b> effective when given <b>after a bill of divorce</b> was previously given to a <i>yevama</i>. Once a <i>yevama</i> receives a bill of divorce from a <i>yavam</i>, no bill of divorce given by that <i>yavam</i> to her rival wife or a bill of divorce given to her by a different <i>yavam</i> is of any effect. <b>And levirate betrothal is not</b> effective <b>after</b> a previous <b>levirate betrothal</b> was performed, <b>and intercourse</b> with a second <i>yevama</i> <b>is not</b> effective <b>after intercourse</b> with the first one, <b>and <i>ḥalitza</i> is not</b> effective <b>after <i>ḥalitza</i></b> was previously performed. <b>But the Rabbis say: A bill of divorce is</b> effective when given <b>after a bill of divorce, and levirate betrothal is</b> effective <b>after levirate betrothal, but nothing is</b> effective <b>after intercourse or after <i>ḥalitza</i>.</b> If a <i>yavam</i> has relations with the <i>yevama</i> or performs <i>ḥalitza</i> with her, no other action performed afterward is effective, whether performed by that <i>yavam</i> toward a different <i>yevama</i> or by any <i>yavam</i> with the original <i>yevama</i>.
+The mishna elaborates: <b>How</b> do these laws work in practice? If a <i>yavam</i> <b>performed levirate betrothal with his <i>yevama</i>, and he</b> later <b>gave her a bill of divorce, she</b> nevertheless <b>requires <i>ḥalitza</i> from him.</b> The bill of divorce does not fully exempt her from levirate marriage, as the levirate bond remains intact. If <b>he performed levirate betrothal and</b> then <b><i>ḥalitza</i>, she requires a bill of divorce from him</b> in order to cancel the levirate betrothal. If the <i>yavam</i> <b>performed levirate betrothal and</b> then engaged in <b>intercourse</b> with the <i>yevama</i>, <b>this is</b> the way to perform levirate marriage <b>in accordance with its mitzva,</b> as the Sages instituted this as the proper procedure for a <i>yavam</i> to perform levirate marriage.
+If the <i>yavam</i> <b>gave</b> the <i>yevama</i> <b>a bill of divorce and</b> afterward <b>performed levirate betrothal</b> with her, <b>she requires</b> another <b>bill of divorce</b> to cancel the levirate betrothal, as well as <b><i>ḥalitza</i></b> to nullify the levirate bond. If <b>he gave</b> her <b>a bill of divorce and</b> then <b>engaged in intercourse</b> with her, <b>she requires a bill of divorce</b> to cancel the betrothal that took place via intercourse, <b>and <i>ḥalitza</i></b> to nullify the levirate bond; the intercourse did not affect the levirate bond because once he gave her a bill of divorce she was forbidden to him. If <b>he gave</b> her <b>a bill of divorce and performed <i>ḥalitza</i>, nothing is</b> effective <b>after <i>ḥalitza</i>,</b> as the levirate bond was completely nullified. Similarly, if he <b>performed <i>ḥalitza</i></b> with her <b>and</b> then either <b>performed levirate betrothal,</b> or <b>gave a bill of divorce, or engaged in intercourse</b> with her; <b>alternatively,</b> if he <b>engaged in intercourse</b> with her <b>and</b> then either <b>performed levirate betrothal,</b> or <b>gave a bill of divorce, or performed <i>ḥalitza</i></b> after they engaged in relations, <b>nothing is</b> effective <b>after <i>ḥalitza</i></b> or intercourse. Any action performed afterward is unrelated to the levirate bond. The above principles apply <b>both</b> in cases of <b>one <i>yevama</i> to one <i>yavam</i>, as well as</b> in cases of <b>two <i>yevamot</i> to one <i>yavam</i>. </b>
+How so? If <b>he performed levirate betrothal with this</b> <i>yevama</i> <b>and levirate betrothal with that</b> one, i.e., her rival wife, <b>they require two bills of divorce,</b> each for her own levirate betrothal, <b>and <i>ḥalitza</i></b> with one of them, to release them both from the levirate bond. If he performed <b>levirate betrothal with this</b> one <b>and</b> gave <b>a bill of divorce to that</b> one, the first woman <b>requires a bill of divorce</b> to cancel the levirate betrothal, <b>and</b> one of them must receive <b><i>ḥalitza</i>.</b> If he performed <b>levirate betrothal with this</b> one <b>and engaged in intercourse with that</b> one, <b>they require two bills of divorce and</b> he must perform <b><i>ḥalitza</i></b> with one of them. If the <i>yavam</i> performed <b>levirate betrothal with this</b> one <b>and performed <i>ḥalitza</i> with that</b> one, <b>the first</b> woman <b>requires a bill of divorce.</b> If the <i>yavam</i> gave <b>a bill of divorce to this</b> <i>yevama</i> <b>and a bill of divorce to that</b> one, <b>they require <i>ḥalitza</i> from him.</b> If he gave <b>a bill of divorce to this</b> one <b>and engaged in intercourse with that</b> one, the latter <b>requires a bill of divorce and <i>ḥalitza</i>.</b> If he gave <b>a bill of divorce to this</b> one <b>and</b> performed <b>levirate betrothal with that</b> one, the latter <b>requires a bill of divorce and</b> he must perform <b><i>ḥalitza</i></b> with one of them. If the <i>yavam</i> gave <b>a bill of divorce to this</b> woman <b>and performed <i>ḥalitza</i> with that</b> one, <b>nothing is</b> effective <b>after <i>ḥalitza</i>,</b> and he cannot betroth the rival wife.
+If <b>he performed <i>ḥalitza</i></b> with one <i>yevama</i> <b>and</b> then <b>performed <i>ḥalitza</i></b> with a second <i>yevama</i>, <b>or he performed <i>ḥalitza</i></b> with one <i>yevama</i> <b>and</b> then proceeded to either <b>perform levirate betrothal, give a bill of divorce, or engage in intercourse</b> with a second; <b>alternatively, he engaged in intercourse</b> with one <i>yevama</i> and <b>engaged in intercourse</b> with the second <i>yevama</i>, <b>or he engaged in intercourse</b> with one <i>yevama</i> <b>and</b> proceeded to either <b>perform levirate betrothal, give a bill of divorce, or perform <i>ḥalitza</i></b> with the second, <b>nothing is</b> effective <b>after <i>ḥalitza</i></b> or intercourse. These <i>halakhot</i> apply <b>both</b> in cases of <b>one <i>yavam</i> to two <i>yevamot</i>, as well as two <i>yevamin</i> to one <i>yevama</i>.</b>
+If <b>he performed <i>ḥalitza</i></b> with one <i>yevama</i> <b>and</b> then proceeded to either <b>perform levirate betrothal, give a bill of divorce, or engage in intercourse</b> with a second <i>yevama</i>; <b>alternatively, he engaged in intercourse</b> with one <i>yevama</i> <b>and</b> then proceeded to <b>perform levirate betrothal, or give a bill of divorce, or perform <i>ḥalitza</i></b> with a second <i>yevama</i>, <b>nothing is</b> effective <b>after <i>ḥalitza</i>, whether</b> the <i>ḥalitza</i> took place <b>at the beginning, in the middle, or at the end.</b> All of these <i>halakhot</i> accord with the opinion of Rabbi Akiva, who maintains betrothal does not take effect on a woman who is forbidden due to the prohibition against betrothing a <i>yevama</i> after <i>ḥalitza</i>. <b>But</b> with regard to <b>intercourse, when it is at the beginning,</b> i.e., the first act the <i>yavam</i> performed with his <i>yevama</i>, <b>nothing is</b> effective <b>after it</b> and any subsequent action is void. However, if it was performed <b>in the middle, and</b> similarly if it was performed <b>at the end,</b> i.e., after some other action that impairs the validity of his intercourse, <b>something is</b> effective <b>after it. Rabbi Neḥemya says: Both</b> with regard to <b>intercourse and <i>ḥalitza</i>, whether</b> performed <b>at the beginning, in the middle, or at the end, nothing is</b> effective <b>after it.</b> If the <i>yavam</i> performed a valid action according to Torah law, any subsequent action is of no consequence according to <i>halakha</i>.
+
+Chapter 6
+
+<b>One who had intercourse with his <i>yevama</i>, whether unwittingly,</b> i.e., he thought he was having intercourse with someone else, <b>or intentionally,</b> i.e., he knew she was his <i>yevama</i> and nevertheless had intercourse with her without intent to perform levirate marriage; <b>whether</b> due to <b>coercion or willingly; even if he</b> was <b>unwitting and her</b> participation was <b>intentional, his</b> participation was <b>intentional and she</b> was <b>unwitting, he was coerced and she was not coerced,</b> or <b>she was coerced and he was not coerced; both one who</b> merely <b>engages in the initial stage of intercourse and one who completes</b> the act of intercourse <b>has</b> thereby <b>acquired</b> his <i>yevama</i>. <b>And</b> similarly, the Torah <b>did not distinguish between</b> an act of <b>intercourse</b> in an atypical manner, i.e., anal intercourse, <b>and intercourse</b> in a typical manner.
+<b>And so too,</b> with regard to a man <b>who had intercourse with any one of those with whom relations are forbidden [<i>arayot</i>]</b> by <b>the Torah or</b> with those who are <b>unfit for him</b> even though they are not in the category of <i>arayot</i>, <b>for example, a widow with a High Priest; a divorcée and a <i>yevama</i> who performed <i>ḥalitza</i> [<i>ḥalutza</i>] with a common priest; a <i>mamzeret</i>,</b> i.e., a woman born from an incestuous or adulterous relationship, <b>or a Gibeonite woman with an Israelite; the daughter of an Israelite with a <i>mamzer</i> or a Gibeonite; he has disqualified her</b> from marrying into the priesthood through this act no matter how it was performed, <b>and</b> the Torah <b>did not distinguish between</b> the act of <b>intercourse</b> in an atypical manner, i.e., anal intercourse, <b>and intercourse</b> in a typical manner.
+<b>A widow to a High Priest, a divorcée, or a <i>ḥalutza</i> to a common priest,</b> even if they had only engaged in <b>betrothal</b> and had not yet had intercourse, <b>may not partake of <i>teruma</i>.</b> Since they are forbidden to the men who betrothed them, the betrothal itself disqualifies them from the privileges of priesthood even if they are the daughters of priests. <b>Rabbi Elazar and Rabbi Shimon declare them fit</b> to partake of <i>teruma</i>. Since the prohibition is violated through the act of intercourse and not betrothal, the women are disqualified only once they have intercourse. In a case where these women <b>were widowed or divorced,</b> if it was <b>from marriage, they are disqualified</b> from the priesthood and may not partake of <i>teruma</i>. This is because a woman prohibited from marrying a priest who has intercourse with a priest becomes a <i>ḥalala</i>, and is thereby disqualified from partaking of <i>teruma</i>. However, if they were widowed or divorced <b>from</b> their state of <b>betrothal,</b> they are once again <b>fit</b> to partake of <i>teruma</i> according to all opinions.
+<b>A High Priest may not marry a widow, whether</b> she is <b>a widow from betrothal or a widow from marriage. And he may not marry a grown woman.</b> He may marry only a minor or a young woman. <b>Rabbi Elazar and Rabbi Shimon declare a grown woman fit</b> to marry a High Priest. <b>And he may not marry a woman whose hymen was torn accidentally.</b> If a priest <b>betrothed a widow and was</b> subsequently <b>appointed to be High Priest, he may marry</b> her. <b>And</b> there was <b>an incident with Yehoshua ben Gamla, who betrothed Marta bat Baitos,</b> a widow, <b>and the king</b> subsequently <b>appointed him to be High Priest, and</b> he nevertheless <b>married her.</b> Conversely, in the case of <b>a widow waiting for her <i>yavam</i> who happened before a common priest,</b> i.e., the priest was her <i>yavam</i>, <b>and he was</b> subsequently <b>appointed to be High Priest,</b> then <b>even if he</b> had already <b>performed levirate betrothal with her, he may not marry her,</b> because she is a widow. <b>A High Priest whose brother died</b> without children <b>performs <i>ḥalitza</i> and he does not perform levirate marriage,</b> as he may not marry a widow.
+<b>A common priest may not marry a sexually underdeveloped woman [<i>aylonit</i>],</b> who is incapable of bearing children, <b>unless he</b> already <b>has a wife and children. Rabbi Yehuda says: Even</b> if <b>he has a wife and children, he may not marry a sexually underdeveloped woman, as she is the <i>zona</i></b> about whom it is <b>stated in the Torah</b> that a priest may not marry her. Intercourse with her is considered a licentious act because she is incapable of bearing children. <b>And the Rabbis say: The only</b> women in the category of <b><i>zona</i>,</b> who are therefore forbidden to a priest, are <b>a female convert, a freed</b> maidservant, <b>and</b> any woman <b>who engaged in licentious sexual intercourse</b> with a man she is prohibited from marrying.
+<b>A man may not neglect</b> the mitzva to <b>be fruitful and multiply unless he</b> already <b>has children. Beit Shammai say:</b> One fulfills this mitzva with <b>two males, and Beit Hillel say: A male and a female, as it is stated: “Male and female He created them”</b> (Genesis 5:2). If a man <b>married a woman and stayed with her</b> for <b>ten years and she did not give birth, he is no</b> longer <b>permitted to neglect</b> the mitzva to be fruitful and multiply. Consequently, he must either divorce her and marry someone else, or take another wife while still married to her. If <b>he divorced her she is permitted to marry another</b> man, as it is not necessarily on her account that she and her first husband did not have children, <b>and the second</b> husband <b>is permitted to stay with her</b> for <b>ten years. And if she had a miscarriage, he counts</b> the ten years <b>from the time of the miscarriage.</b> <b>A man is commanded with regard to</b> the mitzva to be <b>fruitful and multiply, but not a woman. Rabbi Yoḥanan ben Beroka says</b> that a woman is also commanded, as the verse <b>states with regard to both of them: “And God blessed them, and God said to them: Be fruitful and multiply”</b> (Genesis 1:28).
+
+Chapter 7
+
+<b>A widow</b> married <b>to a High Priest,</b> and <b>a divorcée or a <i>yevama</i> who performed <i>ḥalitza</i> [<i>ḥalutza</i>]</b> married <b>to a common priest</b> are all unions prohibited by Torah law. If one of these women <b>brought</b> with her <b>into</b> the marriage <b>slaves of usufruct [<i>melog</i>]</b> property <b>or slaves of guaranteed investment,</b> then the <b>slaves of usufruct</b> property <b>do not partake of <i>teruma</i></b> but the <b>slaves of guaranteed investment do partake</b> of <i>teruma</i>. <b>And these are slaves of usufruct</b> property: They are those with regard to whom the couple stipulated that <b>if</b> the slaves <b>die, their death</b> is <b>her</b> loss, <b>and if they increase</b> in value, <b>their increase</b> is <b>her</b> gain. <b>Although</b> the husband <b>is obligated in their sustenance, they do not partake of <i>teruma</i>,</b> as they belong to her, not to him. He owns only the right of their use while he is married to her. <b>And these are slaves of guaranteed investment:</b> They are those with regard to whom the couple stipulated that <b>if they die, their death</b> is <b>his</b> loss, <b>and if they increase</b> in value, <b>their increase</b> is <b>his</b> gain. <b>Since he bears</b> financial <b>responsibility</b> for compensating her in the event of <b>their</b> loss, <b>they partake of <i>teruma</i>,</b> as they are considered his property.
+In the case of <b>an Israelite woman who married a priest</b> in a halakhic marriage <b>and</b> who <b>brought slaves</b> with her <b>into</b> the marriage, <b>whether</b> they are <b>slaves of usufruct</b> property <b>or slaves of guaranteed investment, they partake of <i>teruma</i>. And</b> in the case of <b>the daughter of a priest who married an Israelite and</b> who <b>brought slaves</b> with her <b>into</b> the marriage, <b>whether</b> they are <b>slaves of usufruct</b> property <b>or slaves of guaranteed investment, they do not partake of <i>teruma</i>,</b> although, as she is the daughter of a priest, it is permitted for her and her slaves to partake of <i>teruma</i> beforehand.
+With regard to <b>an Israelite woman who married a priest and he died and left her pregnant, her slaves</b> of guaranteed investment <b>may not partake of <i>teruma</i></b> during her pregnancy, <b>due to the share of the fetus,</b> as an inheritor of his father, in the ownership of the slaves. In the opposite case, <b>where</b> the Israelite husband of a priest’s daughter died and left her pregnant, <b>the fetus disqualifies</b> her from partaking of <i>teruma</i>. However, in the current case, the fetus <b>does not enable</b> its mother or the slaves <b>to partake</b> of <i>teruma</i>, despite the fact that it is the child of a priest. This is <b>the statement of Rabbi Yosei.</b> The Rabbis <b>said to him: Since you testified before us about</b> the case of <b>an Israelite woman</b> who was married <b>to a priest,</b> in the case of <b>the daughter of a priest</b> who was married <b>to a priest and he died and left her pregnant, her slaves should not partake of <i>teruma</i> either, due to the fetus’s share.</b> The same <i>halakha</i> should apply whether the woman is an Israelite or the daughter of a priest.
+With regard to <b>the fetus</b> of a divorcée or a widow whose husband left her pregnant; <b>and a man whose married brother died childless [<i>yavam</i>]; and betrothal; and</b> a married <b>deaf-mute; and a nine-year-and-one-day-old</b> boy who engaged in intercourse with a woman; if any of these men are Israelites and the woman is the daughter of a priest, they <b>disqualify</b> her from partaking of <i>teruma</i>. <b>But</b> if she is an Israelite and they are priests, they <b>do not enable</b> her <b>to partake</b> of <i>teruma</i>. Likewise, in the case of a boy with regard to whom there is <b>uncertainty</b> as to <b>whether he is nine years and one day old</b> and <b>uncertainty</b> whether <b>he is not,</b> who engaged in intercourse with a woman; and in the case of a boy who betrothed a woman, with regard to whom there is <b>uncertainty</b> as to <b>whether he has grown two</b> pubic <b>hairs</b> and is considered an adult <b>and uncertainty whether he has not grown,</b> they too can disqualify the woman from partaking of <i>teruma</i> and cannot enable her to partake, as in the previous cases. If <b>the house fell upon</b> a man <b>and upon his brother’s daughter,</b> to whom he was married, <b>and it is unknown which</b> of them <b>died first, her rival wife performs <i>ḥalitza</i> and does not enter into levirate marriage.</b> Entering into levirate marriage is not possible, as, if the wife died after her husband, the surviving wife would be rendered the rival wife of a forbidden relative, since the <i>yavam</i> is the father of the wife who died. This status prevents the creation of a levirate bond between him and the surviving wife as well. On the other hand, <i>ḥalitza</i> is necessary in case the wife died before her husband, thereby allowing the creation of a levirate bond between her rival wife and her father, the <i>yavam</i>.
+In the case of <b>one who rapes</b> a woman without marrying her; <b>or one who seduces</b> a woman without marrying her; <b>or an imbecile</b> who engages in intercourse with a woman, even if he did marry her, if they are non-priests <b>they do not disqualify</b> the daughter of a priest from partaking of <i>teruma</i>, <b>and</b> if they are priests <b>they do not enable</b> an Israelite woman <b>to partake</b> of <i>teruma</i>. <b>And if they are not fit to enter</b> the assembly of <b>Israel</b> through marriage, <b>they disqualify</b> the daughter of a priest from partaking of <i>teruma</i>. <b>How so?</b> If <b>it was an Israelite who engaged in</b> extramarital <b>intercourse with the daughter of a priest, she may partake of <i>teruma</i>,</b> as this act of intercourse does not disqualify her. If <b>he impregnated her, she may not partake of <i>teruma</i>,</b> as she is carrying an Israelite fetus. If <b>the fetus was cut in her womb,</b> i.e., she miscarried, <b>she may partake</b> of <i>teruma</i>. If the man <b>was a priest who engaged in</b> intercourse <b>with an Israelite woman, she may not partake of <i>teruma</i>.</b> If <b>he impregnated her, she</b> still <b>may not partake</b> of <i>teruma</i>, as a fetus does not enable its mother to partake. If <b>she gave birth she may partake</b> due to her child, a priest. It is therefore <b>found</b> in this case that <b>the power of the son is greater than</b> that <b>of the father,</b> as the father of this child does not enable the woman to partake of <i>teruma</i>, but the son does. <b>A slave disqualifies</b> a woman from partaking of <i>teruma</i> <b>due to</b> his engaging in <b>intercourse</b> with her, <b>and he does not disqualify</b> a woman <b>because</b> he is her <b>offspring. How so?</b> In what case would a slave theoretically disqualify a woman because he is her offspring? If <b>an Israelite woman</b> was married <b>to a priest,</b> or <b>the daughter of a priest</b> was married <b>to an Israelite; and she a bore him a son; and the son went and pressed himself onto a maidservant,</b> an epithet for intercourse used in this context due to the shame involved in having intercourse with a maidservant; <b>and she bore him a son,</b> then <b>this</b> son <b>is a slave.</b> If the latter’s <b>father’s mother was an Israelite</b> who was married <b>to a priest,</b> and her husband died, <b>she may not partake of <i>teruma</i></b> due to her grandson, as he is not a priest but a slave. On the other hand, if <b>she was the daughter of a priest</b> married <b>to an Israelite,</b> and he died, leaving only this grandson, <b>she may partake of <i>teruma</i>,</b> as the grandson is not considered his father’s offspring. <b>A <i>mamzer</i> disqualifies</b> a woman from partaking of <i>teruma</i>, <b>and</b> he also <b>enables</b> a woman <b>to partake</b> of <i>teruma</i>. <b>How so?</b> If <b>an Israelite woman</b> was married <b>to a priest, or the daughter of a priest</b> was married <b>to an Israelite, and she bore him a daughter, and the daughter went and married a slave or a gentile and bore him a son, this</b> son <b>is a <i>mamzer</i>.</b> If <b>his mother’s mother was an Israelite woman</b> married <b>to a priest,</b> even if her husband died, <b>she may partake of <i>teruma</i>,</b> as she has surviving offspring from a priest. Conversely, if she is <b>the daughter of a priest</b> married <b>to an Israelite, she may not partake of <i>teruma</i>,</b> even after her Israelite husband’s death, as she has offspring from him.
+Even with regard to <b>a High Priest, sometimes he disqualifies</b> his grandmother from partaking of <i>teruma</i>. <b>How so?</b> If <b>the daughter of a priest</b> was married <b>to an Israelite, and she bore him a daughter, and the daughter went and married a priest and bore him a son, this</b> son <b>is fit to be a High Priest,</b> who <b>stands and serves on the altar.</b> This son <b>enables his mother to partake</b> of <i>teruma</i>, as he is a priest. <b>And</b> yet, <b>he disqualifies his mother’s mother</b> from partaking of <i>teruma</i>, as he is her offspring from her Israelite husband. <b>This</b> grandmother can <b>say</b> in disapproval: Let there <b>not</b> be many <b>like my</b> daughter’s <b>son,</b> the <b>High Priest, as he disqualifies me from</b> partaking of <b><i>teruma</i>.</b>
+
+Chapter 8
+
+<b>An uncircumcised</b> priest, e.g., one for whom circumcision was considered too dangerous, <b>and all</b> those <b>who are ritually impure</b> with any type of impurity, <b>may not partake of <i>teruma</i>,</b> the portion of produce that must be set aside for the priests. However, <b>their wives and their slaves may partake of <i>teruma</i>.</b> With regard to both <b>a man with crushed testicles</b> or with other wounds to his genitals <b>[<i>petzua dakka</i>] and one whose penis has been severed [<i>kerut shofkha</i>],</b> it is prohibited for them to marry a woman who was born Jewish. If they are priests <b>they and their slaves may partake</b> of <i>teruma</i>, as this condition does not disqualify them or their property. However, <b>their wives may not partake</b> of <i>teruma</i>, because if a priest has relations with his wife after suffering his injury, he renders her a <i>ḥalala</i>, a woman who is disqualified from marrying a priest, as he has engaged in forbidden sexual relations with her. <b>If</b> such a priest <b>did not know</b> his wife, i.e., did not engage in sexual relations with her, <b>after his testicles were crushed or his penis was severed, she may partake</b> of <i>teruma</i>, as she had married the priest in a permitted manner.
+<b>And who is</b> deemed <b>a man with crushed testicles?</b> It is <b>anyone whose testicles have been wounded, even one of them. And one whose penis has been severed</b> is <b>anyone whose</b> sexual <b>member has been cut off.</b> As for the measure that renders him unfit, <b>if there remains</b> a portion <b>of the corona, even</b> as much <b>as a hairsbreadth,</b> he is still <b>fit.</b> However, if nothing at all is left of the corona, he is considered as one with a severed penis, for whom it is prohibited by Torah law to marry a Jewish woman. <b>A man with crushed testicles</b> or with other wounds to his genitals <b>and one whose penis has been severed are permitted</b> to marry a female <b>convert or an emancipated</b> maidservant, <b>and they are prohibited only from entering into the congregation</b> and marrying a woman who was born Jewish, <b>as it is stated: “A man wounded with crushed testicles or a severed penis shall not enter into the congregation of the Lord”</b> (Deuteronomy 23:2).
+<b>Ammonite and Moabite</b> converts <b>are prohibited</b> from entering into the congregation and marrying a woman who was born Jewish, <b>and their prohibition is eternal,</b> for all generations. <b>However, their female</b> counterparts, even the convert herself, <b>are permitted immediately.</b> <b>Egyptian and Edomite</b> converts <b>are prohibited</b> from entering into the congregation <b>only for three generations, both males and females. Rabbi Shimon renders permitted</b> Egyptian and Edomite <b>females immediately. Rabbi Shimon said: The matter</b> may be derived by way of <b>an <i>a fortiori</i></b> inference: <b>If in a place where</b> the Torah rendered <b>prohibited the males with an eternal prohibition,</b> i.e., Ammonites and Moabites, it <b>rendered permitted the females immediately,</b> then in <b>a place where it rendered prohibited the males for only three generations,</b> i.e., Egyptians and Edomites, <b>is it not right that we should render permitted the females immediately?</b> Rabbi Shimon’s colleagues <b>said to him: If</b> you are reporting a <b><i>halakha</i></b> that you received from your teachers, <b>we will accept</b> it from you. <b>But if</b> you merely wish to prove your case with an <i>a fortiori</i> <b>inference</b> based on your own reasoning, <b>there is a refutation</b> of your argument. Rabbi Shimon <b>said to them:</b> That is <b>not so.</b> I disagree with your claim that the <i>a fortiori</i> inference can be refuted, but in any case <b>I am stating a <i>halakha</i></b> handed down to me by my teachers. <b><i>Mamzerim</i> and</b> the <b>Gibeonites</b> who converted to Judaism in the days of Joshua <b>are prohibited</b> from entering into the congregation and marrying a woman who was born Jewish. <b>Their prohibition is eternal,</b> for all generations, and it applies to <b>both males and females.</b>
+<b>Rabbi Yehoshua said: I heard</b> two rulings from my teachers. One ruling is <b>that a eunuch performs <i>ḥalitza</i></b> with his <i>yevama</i>, <b>and</b> his brothers <b>perform <i>ḥalitza</i> with his wife, and</b> the other ruling is that <b>a eunuch does not perform <i>ḥalitza</i></b> with his <i>yevama</i>, <b>and</b> his brothers <b>do not perform <i>ḥalitza</i> with his wife. And I cannot explain</b> these two rulings, as I do not remember the circumstances to which each ruling applies. <b>Rabbi Akiva said: I will explain. A eunuch</b> caused <b>by man,</b> i.e., one who became emasculated after birth, <b>performs <i>ḥalitza</i></b> with his <i>yevama</i> <b>and</b> his brothers <b>perform <i>ḥalitza</i> with his wife, because he had an hour of fitness,</b> a time when he was fertile. On the other hand, <b>a eunuch by natural causes,</b> i.e., who was entirely lacking in sexual capacity from birth, <b>does not perform <i>ḥalitza</i></b> with his <i>yevama</i> <b>and</b> his brothers <b>do not perform <i>ḥalitza</i> with his wife, because he did not have an hour of fitness,</b> as he never had the potential to father children. <b>Rabbi Eliezer says: No; rather,</b> the opposite is the case: <b>A eunuch by natural causes performs <i>ḥalitza</i></b> with his <i>yevama</i> <b>and</b> his brothers <b>perform <i>ḥalitza</i> with his wife because he can be cured,</b> whereas <b>a eunuch</b> caused <b>by man does not perform <i>ḥalitza</i></b> with his <i>yevama</i> <b>and</b> his brothers <b>do not perform <i>ḥalitza</i> with his wife because he cannot be cured.</b> <b>Rabbi Yehoshua ben Beteira testified about</b> a man named <b>ben Megusat, who</b> lived <b>in Jerusalem</b> and <b>was a eunuch</b> caused <b>by man,</b> that his brothers nevertheless <b>entered into levirate marriage with his wife,</b> in order <b>to fulfill</b> and confirm <b>the statement of Rabbi Akiva.</b>
+<b>A sexually underdeveloped man does not perform <i>ḥalitza</i> or enter into levirate marriage</b> with his <i>yevama</i>. <b>And similarly, a sexually underdeveloped woman</b> [<b><i>aylonit</i></b>], who is incapable of bearing children, <b>does not perform <i>ḥalitza</i> or enter into levirate marriage</b> with her <i>yavam</i>.  If <b>a sexually underdeveloped man performed <i>ḥalitza</i> with his <i>yevama</i>, he has not</b> thereby <b>disqualified her</b> from marrying into the priesthood, as his <i>ḥalitza</i> is invalid. However, if <b>he had intercourse with her, he has disqualified her.</b> This is <b>because it is</b> considered <b>licentious sexual intercourse,</b> since such intercourse does not fulfill the mitzva of levirate marriage and is therefore categorized as forbidden relations with one’s sister-in-law. <b>And similarly,</b> with regard to <b>a sexually underdeveloped woman,</b> if one of <b>the brothers performed <i>ḥalitza</i></b> with her he <b>has not</b> thereby <b>disqualified her</b> from marrying into the priesthood. However, if he <b>had intercourse with her,</b> he <b>has disqualified her because the intercourse is</b> considered <b>licentious sexual intercourse.</b>
+If <b>a priest who is a eunuch by natural causes married an Israelite woman,</b> he <b>enables her to eat <i>teruma</i>. Rabbi Yosei and Rabbi Shimon say:</b> If <b>a priest who is a hermaphrodite,</b> possessing both male and female genitals, <b>married an Israelite woman,</b> he <b>enables her to eat <i>teruma</i>.</b>  <b>Rabbi Yehuda says:</b> If <b>a <i>tumtum</i>,</b> whose external sexual organs are indeterminate, <b>was torn</b> open so that his genitals were exposed, <b>and he was found</b> to be <b>a male,</b> he <b>must not perform <i>ḥalitza</i>, because he is</b> treated <b>like a eunuch. A hermaphrodite may marry</b> a woman <b>but he may not be married</b> by a man, as he is considered a man. <b>Rabbi Eliezer says:</b> If one had intercourse with <b>a hermaphrodite,</b> he <b>is liable to</b> receive the punishment of <b>stoning on his account as if</b> he had had relations with <b>a male.</b>
+
+Chapter 9
+
+<b>There are</b> women <b>who are permitted to their husbands and forbidden to their <i>yevamin</i>,</b> while others <b>are permitted to their <i>yevamin</i> and forbidden to their husbands.</b> Certain women <b>are permitted</b> both <b>to these and to those, and</b> others <b>are forbidden to</b> both <b>these and to those.</b> The mishna elaborates: <b>And these are</b> cases of women who are <b>permitted to their husbands and forbidden to their <i>yevamin</i>:</b> In the case of <b>a common priest who married a widow, and he has a brother</b> who <b>is</b> the <b>High Priest,</b> the widow, who was permitted to her husband, is forbidden to her <i>yavam</i>, as it is prohibited for the High Priest to marry a widow. The same is true in the case of <b>a priest disqualified due to flawed lineage</b> [<b><i>ḥalal</i></b>], e.g., the son of a priest and a divorcée, <b>who married</b> a woman <b>fit</b> to marry a priest, <b>and he has a brother</b> who <b>is</b> a priest <b>fit</b> for service. That woman was permitted to marry the <i>ḥalal</i> but is forbidden to his brother. Having engaged in intercourse with the <i>ḥalal</i>, she is rendered a <i>ḥalala</i>, a woman disqualified from marrying a priest. Another example is the case of <b>an Israelite</b> of unflawed lineage <b>who married an Israelite woman</b> of similar lineage, <b>and he has a brother</b> who is <b>a son born from an incestuous or adulterous relationship [<i>mamzer</i>];</b> or <b>a <i>mamzer</i> who married a daughter born from an incestuous or adulterous relationship [<i>mamzeret</i>], and he has a brother</b> who <b>is an Israelite</b> of unflawed lineage. A <i>mamzer</i> is permitted to marry a <i>mamzeret</i>, but neither is per-mitted to a Jew of unflawed lineage. In each of these cases, these women <b>are permitted to their husbands and forbidden to their <i>yevamin</i>.</b>
+<b>And these</b> are cases of women who <b>are permitted to their <i>yevamin</i> and forbidden to their husbands:</b> For example, there is the case of <b>a High Priest who betrothed a widow, and he has a brother</b> who <b>is a common priest,</b> whom she is permitted to marry. This is true only if the High Priest merely betrothed her. However, if he consummated the marriage, he rendered her a <i>ḥalala</i> forbidden to all priests, including her <i>yavam</i>. The additional cases are a priest <b>fit</b> for service <b>who married a <i>ḥalala</i> and he has a brother</b> who <b>is a <i>ḥalal</i>; an Israelite</b> of unflawed lineage <b>who married a <i>mamzeret</i>, and he has a brother</b> who <b>is a <i>mamzer</i>;</b> and <b>a <i>mamzer</i> who married an Israelite woman</b> of unflawed lineage, <b>and he has a brother</b> who <b>is,</b> similarly, <b>an Israelite</b> of unflawed lineage. All of these women <b>are permitted to their <i>yevamin</i> and forbidden to their husbands.</b> <b>And these</b> are cases where women <b>are forbidden</b> both <b>to these and to those: A High Priest who married a widow, and he has a brother</b> who <b>is a High Priest or a common priest;</b> a priest <b>fit</b> for service <b>who married a <i>ḥalala</i>, and he has a brother</b> who <b>is</b> a priest <b>fit</b> for service; <b>an Israelite</b> of unflawed lineage <b>who married a <i>mamzeret</i>, and he has a brother</b> who <b>is</b> similarly an ordinary <b>Israelite,</b> or <b>a <i>mamzer</i> who married an Israelite woman</b> of unflawed lineage, <b>and he has a brother</b> who <b>is a <i>mamzer</i>.</b> All of these women <b>are forbidden</b> both <b>to these and to those. And all other women are permitted to their husbands and to their <i>yevamin</i>.</b>
+With regard to <b>secondary relatives,</b> who are forbidden <b>by rabbinic law,</b> if the woman is <b>a secondary relative to the husband but not a secondary relative to the <i>yavam</i>,</b> she <b>is forbidden to the husband and permitted to the <i>yavam</i>.</b> Conversely, if she is <b>a secondary relative to the <i>yavam</i> but not a secondary relative to the husband,</b> she <b>is forbidden to the <i>yavam</i> and permitted to the husband.</b> If she is <b>a secondary relative</b> both <b>to this</b> man <b>and to that</b> man, she <b>is forbidden to this</b> one <b>and to that</b> one. Furthermore, if a man marries a woman forbidden to him as a secondary relative, <b>she does not have</b> the right to receive payment for her <b>marriage contract</b> if divorced or widowed, <b>nor</b> is she entitled to payment from her husband for the <b>produce</b> of her property that he used, <b>nor</b> is she entitled to provisions for her <b>sustenance</b> from his estate, <b>nor</b> does she get back her <b>worn clothes</b> or other objects she brought with her to her marriage. <b>And</b> the lineage of <b>the offspring is unflawed, and</b> the court <b>forces him to divorce</b> her. In contrast, <b>a widow</b> married <b>to a High Priest, a divorcée or a <i>yevama</i> who performed <i>ḥalitza</i> [<i>ḥalutza</i>]</b> married <b>to a common priest, a <i>mamzeret</i> or a Gibeonite woman</b> married <b>to an Israelite</b> of unflawed lineage, and <b>an Israelite woman</b> of unflawed lineage married <b>to a Gibeonite or to a <i>mamzer</i></b> all <b>have</b> the right to receive payment for their <b>marriage contract,</b> although it was prohibited for them to marry.
+If there is <b>an Israelite woman betrothed to a priest</b> or <b>pregnant from a priest,</b> and he died; and <b>a widow awaiting her <i>yavam</i>,</b> who is <b>a priest; and similarly,</b> the <b>daughter of a priest</b> who is betrothed, pregnant from, or is a widow waiting <b>for</b> her <i>yavam</i>, who is <b>an Israelite, she may not partake of <i>teruma</i>.</b> If there is <b>an Israelite woman betrothed to a Levite or pregnant from a Levite;</b> and <b>a widow awaiting her <i>yavam</i>, who is a Levite; and similarly</b> the <b>daughter of a Levite</b> who is betrothed, pregnant from, or a widow waiting <b>for</b> her <i>yavam</i>, who is <b>an Israelite, she may not partake of tithes.</b> If there is a <b>daughter of a Levite betrothed to a priest</b> or <b>pregnant from a priest;</b> and <b>a widow awaiting her <i>yavam</i>, who is a priest; and similarly a daughter of a priest</b> who is betrothed <b>to</b> or pregnant from a Levite, or is a widow waiting for her <i>yavam</i>, who is <b>a Levite, she may partake of neither <i>teruma</i> nor tithes.</b> This follows the <i>halakha</i> that betrothal, pregnancy, and waiting for a <i>yavam</i> disqualify the daughter of a priest from eating <i>teruma</i>, but they do not enable an Israelite woman to partake of <i>teruma</i>.
+<b>An Israelite woman married to a priest may partake of <i>teruma</i>.</b> If the priest <b>died and she has a child from him, she may</b> continue to <b>partake of <i>teruma</i>.</b> If she subsequently <b>married a Levite,</b> she may no longer partake of <i>teruma</i> but <b>she may partake of</b> the first <b>tithe</b> on his account. If he, too, <b>died and she</b> had <b>a child from him, she may</b> continue to <b>partake of tithe</b> on account of the child. If she then <b>married an Israelite, she may partake of neither <i>teruma</i> nor tithe.</b> If her Israelite husband <b>died and she</b> had <b>a child from him, she</b> still <b>may partake of neither <i>teruma</i> nor tithe.</b> If <b>her child from the Israelite</b> also <b>died,</b> while her son from the Levite remained alive, <b>she may partake of tithe</b> on account of the Levite’s child. If <b>her child from the Levite died,</b> leaving her with a son from the priest, <b>she may</b> once again <b>partake of <i>teruma</i>.</b> If <b>her child from the priest died</b> as well, <b>she may no</b> longer <b>partake of either <i>teruma</i> or tithe.</b>
+The <b>daughter of a priest married to an Israelite may not partake of <i>teruma</i>.</b> If the Israelite <b>died and she</b> has <b>a son from him, she may not partake of <i>teruma</i></b> as long as that son is alive. If she subsequently <b>married a Levite she may partake of tithe.</b> If he <b>died, and she</b> had <b>a son from him, she may</b> still <b>partake of tithe.</b> If she subsequently <b>married a priest, she may partake of <i>teruma</i>.</b> If the priest <b>died and she</b> had <b>a son from him, she may partake of <i>teruma</i>.</b> If <b>her son from the priest</b> also <b>died, she may not partake of <i>teruma</i>,</b> but she may partake of tithe, as she has a son from a Levite. If <b>her son from the Levite died, she may no</b> longer <b>partake of tithe.</b> If <b>her son from the Israelite died, she returns to her father’s house</b> and may once again partake of <i>teruma</i>. <b>And with regard to this</b> woman, it <b>is stated: “And she is returned unto her father’s house, as in her youth; she may eat of her father’s bread”</b> (Leviticus 22:13).
+
+Chapter 10
+
+With regard to <b>a woman whose husband went overseas, and</b> witnesses <b>came and</b> they <b>said to her: Your husband is dead, and she married</b> another man on the basis of this testimony, <b>and afterward her husband came</b> back from out of the country, <b>she must leave</b> both <b>this</b> man <b>and that</b> one, as they are both forbidden to her. <b>And she requires a bill of divorce from this</b> one <b>and that</b> one. <b>And</b> furthermore, <b>she has</b> a claim to <b>neither</b> payment of her <b>marriage contract, nor</b> the <b>profits</b> of her property used by either of them, <b>nor sustenance, nor</b> the <b>worn clothes</b> she brought to the marriage. She has rights to these claims <b>neither against this</b> man <b>nor against that</b> one, i.e., she cannot collect these payments from either her first or second husband. <b>And if she took</b> any of these items <b>from this</b> man <b>or from that</b> one, she must <b>return</b> them to him. <b>And the offspring is a <i>mamzer</i> from this</b> one <b>and from that</b> one. Her child from the second husband is a definite <i>mamzer</i>, as she was never divorced from her first husband, and the Sages decreed that if she returned to her first husband, a child born later from him is also a <i>mamzer</i>. <b>And neither this</b> man <b>nor that</b> man <b>may become impure for her</b> upon her death, if they are priests. <b>And neither this</b> one <b>nor that one is entitled</b> to the rights that stem from the marriage bond: <b>Neither to her found</b> articles, <b>nor to her earnings, nor to the nullification of her vows.</b> If she <b>was</b> a regular <b>Israelite woman, she is disqualified from</b> marrying into <b>the priesthood,</b> as her intercourse with the second husband is considered an act of illicit sexual relations, <b>and</b> the <b>daughter of a Levite</b> is disqualified <b>from</b> partaking of the first <b>tithe, and</b> the <b>daughter of a priest</b> is disqualified <b>from</b> partaking of <b><i>teruma</i>. And neither</b> the <b>heirs of this</b> man nor the <b>heirs of that</b> one <b>inherit her marriage contract,</b> as she is not considered married to either of them. This clause will be explained in the Gemara. <b>And if they</b> both <b>died</b> childless, <b>the brothers of this</b> one <b>and the brothers of this</b> one must <b>perform <i>ḥalitza</i> and they do not enter into levirate marriage.</b> <b>Rabbi Yosei</b> disagrees with the first <i>tanna</i> and <b>says</b> that she does receive payment of her marriage contract, and the obligation of <b>her marriage contract is upon the property of her first husband. Rabbi Elazar says: The first</b> husband <b>is entitled to her found</b> articles, <b>to her earnings, and to the nullification of her vows.</b> Since her second marriage was an error, the first husband does not forfeit his rights. <b>Rabbi Shimon says</b> an even more far-reaching ruling: <b>Her sexual relations or her <i>ḥalitza</i> with the brothers of the first</b> husband <b>exempts her rival wife,</b> as it is considered a proper levirate marriage or <i>ḥalitza</i>, and certainly she does not require <i>ḥalitza</i> from the brother of the second husband. <b>And</b> if she returns to her first husband, <b>the child from him is not a <i>mamzer</i>.</b> All these <i>halakhot</i> refer to a situation when she married with the permission of the court, after hearing that her husband had died. <b>But if she married without</b> the <b>consent</b> of the court, basing herself entirely on the testimony she heard, and her husband returned, it is <b>permitted</b> for her <b>to return to</b> her first husband. The mishna adds another difference between these two scenarios: If <b>she married by</b> permission of <b>the court, she must leave</b> both of them <b>and she is exempt from</b> bringing <b>the offering,</b> i.e., the sin-offering for her unwitting adultery, as she had the authorization of the court and is therefore considered to have acted under duress.
+If, however, <b>she did not marry by</b> permission of <b>the court, she must leave</b> her second husband <b>and is liable to</b> bring <b>an offering</b> for mistakenly having relations with a man forbidden to her. In this regard, the <b>power of the court is greater, as she is exempt from</b> bringing <b>an offering.</b> If the <b>court instructed her to marry</b> on the basis of inaccurate testimony, <b>and she went and ruined</b> herself by engaging in licentious relations outside matrimony, <b>she is liable to</b> bring <b>an offering, as they permitted her only to marry,</b> and not to engage in licentious relations.
+With regard to <b>a woman whose husband and child went overseas, and</b> witnesses <b>came and said to her: Your husband died and afterward your child died,</b> she does not require levirate marriage, as she had a child when her husband died. <b>And</b> for this reason she <b>married</b> another man. <b>And</b> if <b>afterward they said to her</b> that <b>the matters were reversed,</b> i.e., the child died before the husband, which means that she did require levirate marriage, she is therefore a <i>yevama</i> who married a stranger without <i>ḥalitza</i> and <b>she must</b> consequently <b>leave</b> her second husband. <b>And</b> with regard to <b>the first child,</b> the one born before they heard about the reversal, <b>and the last one,</b> born after they realized who actually died first, each of these children is <b>a <i>mamzer</i>.</b> Conversely, if <b>they said to her: Your child died and afterward your husband died, and she</b> therefore <b>entered into levirate marriage, and afterward they said to her</b> that <b>the matters were reversed,</b> which means she married her husband’s brother when there was no obligation of levirate marriage, <b>she must leave</b> her husband, <b>and the first child and the last one</b> are each <b>a <i>mamzer</i>.</b> If <b>they said to her: Your husband died, and she married, and afterward they said to her</b> that <b>he was alive</b> at the time of her marriage <b>and he</b> later <b>died, she must leave</b> the second husband. <b>And the first child,</b> born when her original husband was still alive, is <b>a <i>mamzer</i>, and the last one,</b> born after his death, <b>is not a <i>mamzer</i>.</b> If <b>they said to her: Your husband died, and she became betrothed</b> to another man, <b>and afterward her husband came, she is permitted to return to him,</b> as betrothal alone does not render her forbidden to her husband. Furthermore, <b>although</b> the <b>last</b> man, i.e., her betrothed, <b>gave her a bill of divorce,</b> he has <b>not</b> thereby <b>disqualified her</b> from marrying into the priesthood. She was never his wife, for the betrothal was invalid, and a bill of divorce given to the wife of another man does not disqualify her. <b>This was taught by Rabbi Elazar ben Matya:</b> The verse states with regard to priests: <b>“Neither</b> shall they take <b>a woman divorced from her husband”</b> (Leviticus 21:7), which indicates: <b>And not</b> one who was divorced <b>from a man who is not her husband,</b> e.g., the second man in this case.
+In the case of <b>one whose wife went overseas</b> and people <b>came and told him: Your wife is dead, and he married her sister, and afterward his wife came</b> back from overseas, the original wife <b>is permitted to return</b> <b>to him,</b> as his erroneous marriage to her sister is considered licentious sexual relations, and one who has intercourse with his wife’s relatives has not rendered his first wife forbidden to himself. <b>And he is permitted to the relatives of the second</b> woman, e.g., her daughter, <b>and</b> this <b>second</b> woman <b>is permitted to his relatives,</b> e.g., his son, as the marriage was entirely invalid. <b>And if the first</b> woman <b>died</b> he is <b>permitted to the second</b> woman, despite the fact that he has already engaged in forbidden relations with her. If <b>they said to him</b> that <b>his wife is dead, and he married her sister, and afterward they said to him</b> that <b>she was alive</b> when he married the sister <b>and</b> only later <b>died,</b> in this case <b>the first child,</b> born to the sister while his wife was still alive, is <b>a <i>mamzer</i>,</b> as he was born from the union of a man and his sister-in-law, <b>and the last one is not a <i>mamzer</i>. Rabbi Yosei says: Whoever disqualifies others</b> also <b>disqualifies himself, and whoever does not disqualify others does not disqualify himself</b> either. Rabbi Yosei’s obscure statement will be explained by the Gemara.
+Witnesses <b>said to</b> a husband: <b>Your wife is dead, and he married her paternal sister,</b> and witnesses subsequently told him that his second wife <b>was dead and he married her maternal sister;</b> afterward witnesses said that this one too <b>was dead and he married her paternal sister;</b> finally they told him that she <b>was dead and he married</b> the last woman’s <b>maternal sister, and</b> then <b>they were all discovered to be alive.</b> In this case he is <b>permitted to</b> his <b>first</b> wife, <b>and to the third and to the fifth.</b> Since these women are not sisters, his betrothal to them is effective. Consequently, if he died <b>and</b> one of them entered into levirate marriage, <b>they exempt their rival wives.</b> <b>But</b> he is <b>forbidden to the second and fourth</b> wife, each of whom is the sister of his original wife. Therefore, if he passed away <b>and</b> the <i>yavam</i> had relations with one of them, his <b>relations with</b> any <b>one of them does not exempt her rival wife,</b> as she was forbidden to his brother, which means there was no mitzva of levirate marriage here at all. <b>And if he had relations with the second</b> woman in the aforementioned list <b>after the death of the first,</b> i.e., the first one indeed died but the other rumors were all false, in that case he is <b>permitted to the second and the fourth,</b> who are his lawful wives, <b>and they exempt their rival wives, and</b> he is <b>forbidden to the third and the fifth,</b> the sisters of the women married to him, <b>and the sexual relations</b> of the brother <b>with</b> any <b>one of them does not exempt her rival wife.</b>
+The mishna addresses a different issue: If a boy <b>aged nine years and one day</b> had relations with his <i>yevama</i> <b>he</b> thereby <b>disqualifies</b> his <b>brothers</b> from levirate marriage, despite the fact that as a minor he has not acquired the <i>yevama</i> through this act of intercourse, <b>and the brothers</b> likewise <b>disqualify</b> the woman from <b>him</b> if they have intercourse with the <i>yevama</i>. <b>However,</b> there is a difference between them, as <b>he disqualifies</b> them only if he engaged in relations with her <b>first, and the brothers disqualify</b> him whether they had relations <b>first or last.</b> The mishna explains: <b>How so?</b> A boy <b>aged nine years and one day who had relations with his <i>yevama</i> has disqualified his brothers,</b> as they are no longer eligible to marry her. If his <b>brothers had relations with her,</b> or <b>performed levirate betrothal with her,</b> or <b>gave</b> her <b>a bill of divorce, or performed <i>ḥalitza</i> with her, they</b> permanently <b>disqualify him</b> from engaging in relations with her.
+If a boy <b>aged nine years and one day had</b> sexual <b>relations with his <i>yevama</i>, and afterward his brother, who is</b> also <b>nine years and one day old, had relations with her,</b> the second brother <b>disqualifies</b> her <b>to</b> the first one. <b>Rabbi Shimon says</b> he does <b>not disqualify</b> her. 
+If a minor <b>aged nine years and one day had relations with his <i>yevama</i>, and afterward</b> that same boy <b>had relations with her rival wife,</b> he thereby <b>disqualifies her to himself,</b> and both women are now forbidden to him. <b>Rabbi Shimon says</b> he does <b>not disqualify</b> her. If a boy <b>aged nine years and one day had relations with his <i>yevama</i> and died,</b> that <i>yevama</i> <b>performs <i>ḥalitza</i> and may not enter into levirate marriage.</b> If the minor <b>married a woman</b> in a regular manner <b>and died, she is exempt</b> from levirate marriage and <i>ḥalitza</i>, as by Torah law a minor cannot marry.
+If a boy <b>aged nine years and one day had relations with his <i>yevama</i>, and after he matured he married a different woman and</b> then <b>died</b> childless, <b>if he did not</b> carnally <b>know the first</b> woman <b>after he matured,</b> but only when he was a minor, <b>the first one performs <i>ḥalitza</i> and may not enter into levirate marriage,</b> as she is in essence a <i>yevama</i> who had relations with a minor, <b>and the second</b> woman <b>either performs <i>ḥalitza</i> or enters into levirate marriage,</b> as she is his full-fledged wife. <b>Rabbi Shimon says:</b> The brother <b>consummates levirate marriage with whichever</b> woman <b>he chooses, and performs <i>ḥalitza</i> with the second one.</b> The mishna comments: This is the <i>halakha</i> <b>both</b> for a boy <b>who is nine years and one day old, and also</b> for one <b>who is twenty</b> years <b>old who has not developed two</b> pubic <b>hairs.</b> He has the status of a nine-year-old boy in this regard, as his intercourse is not considered a proper act of intercourse.
+
+Chapter 11
+
+<b>One may marry</b> a relative, e.g., the sister or the mother, <b>of the woman he raped and of the woman he seduced.</b> However, <b>one who rapes and one who seduces</b> a relative <b>of the woman who is married</b> to him <b>is liable</b> to receive capital punishment or <i>karet</i> for engaging in prohibited sexual intercourse, depending on the particular family relationship. <b>A man may marry a woman raped by his father, or a woman seduced by his father,</b> or <b>a woman raped by his son, or a woman seduced by his son. Rabbi Yehuda prohibits</b> marriage <b>in</b> the case of <b>a woman raped by his father or a woman seduced by his father.</b>
+With regard to <b>a female convert whose sons converted with her, they do not perform <i>ḥalitza</i></b> for each other’s wives, <b>and they do not perform levirate marriage</b> with them, as their conversions are considered rebirth, and they are considered unrelated. This is so <b>even</b> if <b>the conception of the first</b> son <b>was not in</b> the <b>sanctity</b> of Israel, i.e., the mother had not yet converted when she conceived of him, <b>but his birth was in</b> the <b>sanctity</b> of Israel, as his mother had converted by the time she gave birth to him, <b>whereas the second</b> son was both <b>conceived and born in sanctity.</b> The first son is considered a convert, who is unrelated to his brother. <b>And</b> this <i>halakha</i> <b>similarly</b> applies to <b>a maidservant whose sons were freed with her,</b> as they too are not considered relatives.
+With regard to <b>five women whose offspring were mixed,</b> i.e., their lineage became indeterminate, and they had other sons as well who were not mixed, and <b>the mixed</b> sons <b>matured and married women and</b> subsequently <b>died,</b> then <b>four</b> sons who were not mixed, each one from a different mother, <b>must perform <i>ḥalitza</i> with one</b> of the widows, as she might be the sister-in-law of any of them. <b>And one</b> son of the mother whose sons did not perform <i>ḥalitza</i> <b>may perform levirate marriage with her</b> instead of <i>ḥalitza</i>; even if she is not his sister-in-law, once she has received <i>ḥalitza</i> from the others she may marry any man. Subsequently, <b>he and three</b> of the four other sons <b>must perform <i>ḥalitza</i> with one</b> of the remaining widows, <b>and</b> the other <b>one may perform levirate marriage.</b> When this process has been completed for all the widows, <b>four <i>ḥalitzot</i> and a levirate marriage are found</b> altogether <b>for each and every</b> widow.
+With regard to <b>a woman whose offspring was mixed with the offspring of her daughter-in-law,</b> and their lineage was consequently indeterminate, and <b>the mixed</b> sons <b>matured and married women, and</b> subsequently <b>they died, the</b> certain <b>sons of the daughter-in-law perform <i>ḥalitza</i></b> with the wives, <b>but not levirate marriage, as</b> with regard to each wife <b>it is uncertain</b> whether she is <b>his brother’s wife,</b> and therefore his <i>yevama</i>, and <b>uncertain</b> whether she is <b>his father’s brother’s wife,</b> who is forbidden to him. However, <b>the</b> certain <b>sons of the elder woman,</b> i.e., the mother-in-law, <b>perform either <i>ḥalitza</i> or levirate marriage, as</b> with regard to each wife <b>it is uncertain</b> whether she is <b>his brother’s wife,</b> in which case levirate marriage is valid, <b>or his brother’s son’s wife,</b> in which case she is permitted to him, after having performed <i>ḥalitza</i> with a son of the daughter-in-law. If <b>the</b> sons of certain, <b>unflawed</b> lineage were the ones who <b>died,</b> then <b>the mixed</b> sons <b>perform <i>ḥalitza</i> with</b> the widows of <b>the elder woman’s sons but not levirate marriage, as it is uncertain</b> whether she is <b>his brother’s wife or his father’s brother’s wife. With</b> the widows of <b>the</b> certain <b>sons of the daughter-in-law, one</b> of the mixed sons <b>performs <i>ḥalitza</i>,</b> in case she is his brother’s wife. <b>And</b> the other <b>one performs levirate marriage,</b> as even if she is his brother’s son’s wife, she is permitted to him.
+In the case of <b>a priestess whose offspring was mixed with her maidservant’s offspring, they may partake of <i>teruma</i>,</b> as both a priest and the slave of a priest partake of <i>teruma</i>. <b>And they receive one share</b> of <i>teruma</i> <b>in the granary.</b> <b>And they may not become ritually impure</b> with impurity imparted <b>by a corpse,</b> as each of them might be a priest. <b>And they may not marry women, whether unflawed</b> women, who may not marry a slave, <b>or</b> women <b>unfit</b> to marry into the priesthood, as with regard to each of them it is uncertain whether he is a priest or a slave. If <b>the mixed</b> sons <b>matured and freed each other, they may marry women fit</b> to marry <b>into the priesthood,</b> as a freed slave may marry such women. However, neither may marry a woman unfit for the priesthood, in case he is a priest. <b>And they may not become ritually impure</b> with impurity imparted <b>by a corpse,</b> since they are uncertain priests. <b>However, if they became impure, they do not receive the forty</b> lashes, as each of them might not be priest. <b>And they may not partake of <i>teruma</i>,</b> as one of them is not a priest. <b>However, if they ate</b> <i>teruma</i> unwittingly <b>they do not pay</b> the <b>principal and the</b> additional <b>fifth,</b> as each of them might be a priest. <b>And they do not receive a share</b> of <i>teruma</i> <b>in the granary,</b> as neither can prove that he is a priest. <b>However, they may sell the <i>teruma</i></b> that they remove from their own produce, <b>and</b> although they may not eat it, <b>the money is theirs.</b> Since it cannot be proven with regard to either of them that he is not a priest, <i>teruma</i> cannot be appropriated from them. <b>And they do not receive a share of the consecrated</b> offerings <b>of the Temple,</b> as each of them might not be a priest. <b>And one may not give them consecrated</b> offerings to sacrifice for the same reason. <b>However,</b> the hides of <b>their own</b> offerings <b>may not be appropriated from their possession,</b> as it cannot be proven with regard to either of them that he is not a priest. <b>And they are exempt from</b> giving a priest <b>the foreleg, and from</b> giving him <b>the jaw, and from</b> giving him <b>the maw</b> of their non-consecrated kosher animals. <b>And</b> with regard to either of them, the <b>firstling of his</b> kosher animal <b>should graze until it becomes unfit</b> to be sacrificed, i.e., until it gets a blemish. It is against his interest to sacrifice the animal before it gets a blemish, thereby letting it be eaten by the priests. Once it gets a blemish, it cannot be appropriated from him. Since he is possibly a priest, he may claim that the animal is the property of a priest. The animal then becomes his private property, and he may eat it if he wishes. <b>And</b> in general, <b>we place upon him</b> both <b>the stringencies of priests and the stringencies of Israelites.</b>
+With regard to a woman <b>who did not wait three months after</b> separating from <b>her husband, and remarried and gave birth</b> to a son, <b>and it is not known if he was born after nine</b> months of pregnancy <b>to the former</b> husband or <b>if he was born after seven</b> months <b>to the latter</b> husband, if <b>she had sons</b> of certain patrilineage <b>from the first</b> husband <b>and sons</b> of certain patrilineage <b>from the second</b> one, and the son of uncertain patrilineage married and died childless, then the brothers from both husbands <b>must perform <i>ḥalitza</i></b> with his wife, as they might be his paternal brothers. <b>But they may not perform levirate marriage</b> with her, in case he is only their maternal half brother, and his wife is forbidden to them. <b>And similarly,</b> with regard to <b>him and their</b> wives, if one of them dies childless, <b>he performs <i>ḥalitza</i> and not levirate marriage.</b> If <b>he had</b> half <b>brothers from the first</b> husband <b>and</b> half <b>brothers from the second, not from the same mother</b> but from the same father, <b>he performs <i>ḥalitza</i> or levirate marriage</b> with their widows. If he is indeed their paternal half brother, then the widows are his <i>yevamot</i>; if not, he may marry them like any other man. <b>And</b> similarly, with regard to <b>them</b> and his wife, <b>one</b> half brother from one father <b>performs <i>ḥalitza</i> and one</b> from the other father <b>performs levirate marriage.</b>
+If <b>one</b> of his two uncertain fathers <b>was an Israelite and one</b> was <b>a priest, he may marry</b> only <b>a woman fit to</b> marry <b>a priest,</b> due to the possibility that he is a priest. <b>And he may not become ritually impure</b> with impurity imparted <b>by a corpse</b> because he might be a priest. <b>But if he became impure, he does not receive the forty</b> lashes, as he might be a non-priest. Likewise, <b>he does not partake of <i>teruma</i>,</b> in case he is a non-priest. <b>However, if he ate</b> <i>teruma</i> <b>he does not pay</b> the <b>principal and the</b> additional <b>fifth,</b> as he might be a priest. <b>And he does not receive</b> <i>teruma</i> <b>at the granary. However, he may sell the <i>teruma</i></b> of his own produce <b>and the money is his.</b> It cannot be taken away from him due to the uncertainty with regard to his status. <b>And he does not receive a share of the sacred of the consecrated</b> offerings, <b>and one may not give him the consecrated</b> offerings to sacrifice. <b>However,</b> the hides of <b>his own</b> offerings <b>may not be appropriated from his possession. And he is exempt from</b> giving a priest <b>the foreleg, and the jaw, and the maw</b> of his non-consecrated animals. <b>And the firstling of his</b> animal <b>should graze until it becomes unfit</b> to be sacrificed because it gets a blemish. <b>And</b> in general, <b>we place upon him the stringencies of priests and the stringencies of Israelites.</b> If <b>both</b> uncertain fathers <b>were priests,</b> then if they die <b>he is in</b> a state of <b>acute mourning over</b> each of <b>them,</b> in case the deceased is his father. <b>And</b> if he dies, <b>they are</b> both <b>in a</b> state of <b>acute mourning over him,</b> as one of them is his father. <b>He may not become ritually impure to</b> bury <b>them,</b> as each one may not be his relative, <b>and they may not become ritually impure to</b> bury <b>him</b> for the same reason. <b>He does not inherit</b> from <b>them,</b> as the heirs of both husbands can reject his claims. <b>However, they inherit</b> from <b>him</b> if he has no sons and split his inheritance equally. <b>And he is exempt</b> from capital punishment <b>for striking and for cursing</b> both <b>this</b> father <b>and that one.</b> Although one who strikes or curses his father or mother is liable to receive the death penalty, he cannot be held liable, as it is unknown which of the men is his father. <b>He must ascend</b> to the Temple service <b>with the priestly watch of this</b> father <b>and of that one,</b> as he belongs to one of these watches and is obligated to serve with them. <b>However, he does not receive a share</b> of the portion of the offerings that gets eaten, as the members of each watch can claim that he is a member of the other watch. <b>If both</b> uncertain fathers <b>were in one priestly watch, he receives one share,</b> as he certainly belongs to that watch.
+
+Chapter 12
+
+<b>The mitzva of <i>ḥalitza</i>,</b> the ritual through which the <i>yavam</i> frees the <i>yevama</i> of her levirate bonds, <b>must be</b> performed before <b>three judges, and</b> the ritual does not require the judges to be experts fit to adjudicate other matters, as <b>even if all three are laymen,</b> it is acceptable. <b>If she performed <i>ḥalitza</i></b> while he was wearing <b>a shoe</b> made of soft leather that covers the whole foot, <b>her <i>ḥalitza</i> is valid,</b> but if she performed <i>ḥalitza</i> while he was wearing <b>a soft shoe [<i>anpileya</i>]</b> made of cloth, <b>her <i>ḥalitza</i> is invalid,</b> as it is not considered a real shoe. If <i>ḥalitza</i> was performed while he was wearing <b>a sandal,</b> i.e., footwear made of hard leather, <b>that has a heel,</b> it is <b>valid; but</b> if performed with a sandal <b>without a heel, it is invalid</b> <i>ḥalitza</i>. If the leg of the <i>yavam</i> was amputated anywhere <b>from the knee down</b> and she performed <i>ḥalitza</i> as he wore a shoe on the stump of his leg, <b>it is valid <i>ḥalitza</i>.</b> If, however, the leg was amputated anywhere <b>from the knee and above,</b> and she performed <i>ḥalitza</i> as he wore a shoe on the stump of his leg, <b>it is invalid <i>ḥalitza</i>. </b>
+If she performed <i>ḥalitza</i> while the man was wearing <b>a sandal that did not belong to him, or a sandal made of wood, or on the left</b> shoe, <b>which was</b> being worn <b>on his right</b> foot, <b>it is valid <i>ḥalitza</i>. If she performed <i>ḥalitza</i></b> as the man was wearing a shoe that was too <b>large</b> for him but <b>which he can</b> still <b>walk in, or</b> a shoe that was too <b>small</b> but <b>that covered most of his foot, her <i>ḥalitza</i> is valid.</b> If a woman <b>performed <i>ḥalitza</i> at night, her <i>ḥalitza</i> is valid, but Rabbi Elazar invalidates it.</b> If she performed <i>ḥalitza</i> <b>on</b> the <b>left foot, her <i>ḥalitza</i> is invalid, but Rabbi Elazar validates it.</b> 
+If she, i.e., the <i>yevama</i>, <b>removed</b> the shoe <b>and spat</b> in accordance with the <i>halakha</i> <b>but did not recite</b> the necessary text, <b>her <i>ḥalitza</i> is valid.</b> If <b>she recited</b> the text <b>and spat but did not remove</b> the shoe, <b>her <i>ḥalitza</i> is disqualified.</b> If <b>she removed</b> the shoe <b>and recited</b> the text <b>but did not spit, Rabbi Elazar says: Her <i>ḥalitza</i> is disqualified,</b> while <b>Rabbi Akiva says: Her <i>ḥalitza</i> is valid.</b> <b>Rabbi Elazar said to him:</b> The verse states: <b>“So shall it be done</b> to the man who does not build his brother’s house” (Deuteronomy 25:9). “So” is an exclusionary term indicating that only precisely in this fashion is <i>ḥalitza</i> valid. Therefore, <b>any term that constitutes an action</b> for <i>ḥalitza</i> <b>is indispensable. Rabbi Akiva said to him:</b> You derive <b>proof from there?</b> But it states: <b>“So shall it be done to the man”</b> indicating that only <b>a term constituting an action toward the man,</b> namely any aspect of <i>ḥalitza</i> that concerns the man’s body, such as removal of his shoe, is indispensable. But spitting, which does not involve the man, although it takes place in his presence, is not indispensable.
+The mishna lists additional <i>halakhot</i> with regard to <i>ḥalitza</i>. <b>If a deaf-mute man underwent <i>ḥalitza</i>, or a deaf-mute woman performed <i>ḥalitza</i>, or if an</b> adult <b>woman performs <i>ḥalitza</i> with a male minor, her <i>ḥalitza</i> is invalid</b> and the woman may not marry. <b>If a female minor performed <i>ḥalitza</i>, she must perform <i>ḥalitza</i></b> a second time <b>once she becomes an adult, and if she does not perform</b> the second <b><i>ḥalitza</i>, her</b> first <b><i>ḥalitza</i> is invalid.</b>
+ If she performed <i>ḥalitza</i> before two or three judges <b>and one of them is found to be a relative or disqualified</b> as a judge for some other reason, <b>her <i>ḥalitza</i> is invalid. Rabbi Shimon and Rabbi Yoḥanan the Cobbler validate</b> the <i>ḥalitza</i> in this case. <b>And an incident</b> occurred <b>involving a certain</b> person <b>who performed <i>ḥalitza</i> between him and her alone in prison,</b> i.e., not in the presence of others, <b>and the case came before Rabbi Akiva and he validated</b> it.
+<b>The mitzva of <i>ḥalitza</i></b> is performed as follows: <b>He and his <i>yevama</i> come to the court, and</b> the scholars of the court <b>give him advice appropriate for him,</b> whether to enter levirate marriage or to perform <i>ḥalitza</i>, <b>as it is stated: “And the Elders of his city shall call him and speak to him”</b> (Deuteronomy 25:8). If they decide to perform <i>ḥalitza</i>, <b>she says: “My brother-in-law refused to establish a name for his brother in Israel, he did not wish to consummate the levirate marriage”</b> (Deuteronomy 25:7), <b>and</b> afterward <b>he says: “I do not wish to take her”</b> (Deuteronomy 25:8). <b>And they would say</b> these statements <b>in the sacred</b> Hebrew <b>language</b> and not in any other language. Afterward, the shoe is removed and she spits before him, as is written: <b>“His <i>yevama</i> shall approach him, before the Elders, and remove his shoe from on his foot and spit before him”</b> (Deuteronomy 25:9), which indicates that <b>this spittle</b> must be <b>visible to the judges. “And</b> she shall <b>respond and say: So shall it be done to the man who does not build his brother’s house”</b> (Deuteronomy 25:9). <b>Up until this point</b> the judges <b>would prompt</b> the parties <b>to recite</b> the text that they are required to say. <b>And when Rabbi Hyrkanus once prompted</b> the participants in <i>ḥalitza</i> <b>under the <i>ela</i> tree in the village</b> of <b>Eitam, he</b> prompted them to <b>finish reciting the whole</b> Torah <b>passage,</b> after which <b>they established the custom of completing the whole</b> Torah <b>passage.</b> Therefore, they continue and say the following verse: <b>“And his name shall be called in Israel: The house of he who had his shoe removed”</b> (Deuteronomy 25:10). <b>This mitzva</b> of saying: The house of he who had his shoe removed, applies <b>to the judges, but not to the students,</b> i.e., the students of the judges and other onlookers who are present. <b>Rabbi Yehuda says: It is a mitzva upon all those present to say: He who had his shoe removed.</b>
+
+Chapter 13
+
+The Sages decreed that in the case of a minor girl whose father died, her mother or brothers may marry her off. However, such a marriage does not have the same legal status as the marriage of an adult. Therefore, if the minor regrets having married, she is allowed to make a declaration of refusal to her husband, thereby annulling the marital bond. The Sages disagreed with regard to the details of this <i>halakha</i>: <b>Beit Shammai say: Only betrothed girls may refuse.</b> A girl may refuse, upon reaching adulthood, to remain married to the man to whom her mother or brothers married her as a minor after the death of her father. <b>But Beit Hillel say</b> that both <b>betrothed and fully married</b> girls may refuse. <b>Beit Shammai say:</b> Refusal may be directed only <b>at</b> her <b>husband and not at</b> her <b><i>yavam</i>.</b> In such a situation, she must perform <i>ḥalitza</i> in order to dissolve the levirate bond. <b>But Beit Hillel say:</b> It may be directed <b>at</b> her <b>husband or</b> her <b><i>yavam</i>.</b> <b>Beit Shammai say:</b> The refusal must take place specifically <b>in the presence of</b> the husband. <b>But Beit Hillel say:</b> It may take place <b>either in his presence or in his absence. Beit Shammai say:</b> The refusal must take place specifically <b>in court. But Beit Hillel say:</b> It may take place <b>either in court, or not in court.</b> <b>Beit Hillel said to Beit Shammai: She may refuse as long as she is a minor, even four or five times</b> if her relatives married her off again to another man after each refusal. <b>Beit Shammai said to them: The daughters of Israel are not to be treated with disregard</b> and should not be passed from one man to another. <b>Rather, she refuses</b> once. <b>And</b> then <b>she must wait until she reaches majority, and refuse, and marry.</b>
+<b>Who is a minor girl who needs to perform refusal</b> in order to annul her marriage? <b>Any</b> minor <b>whose mother or brother married her off with her consent. If they married her off without her consent, she need not refuse</b> her husband at all and may leave her husband without a declaration of refusal. <b>Rabbi Ḥanina ben Antigonus says: Any girl who</b> is so young that she <b>cannot keep her betrothal,</b> i.e., the money or document of betrothal, <b>safe does not need to refuse,</b> as the Sages instituted marriage only for a girl old enough to understand what she is doing. <b>Rabbi Elazar says: The act of a minor girl is nothing,</b> so that if a minor girl’s mother or brothers marry her off, the marriage is essentially invalid. <b>Rather,</b> her status is <b>as though she were</b> a <b>seduced</b> unmarried woman. Therefore, a minor <b>daughter of a non-priest married to a priest may not eat <i>teruma</i>,</b> and <b>the</b> minor <b>daughter of a priest married to an Israelite may eat <i>teruma</i>.</b>
+<b>Rabbi Eliezer ben Ya’akov says</b> otherwise: If there is <b>any obstruction</b> in the matter <b>due to the man, it is as if she were his wife.</b> If there is <b>any obstruction in the matter that is not due to the man, it is as if she were not his wife.</b> This statement will be explained in the Gemara.
+If a minor girl <b>refuses a man, he is permitted to</b> marry <b>her close relatives,</b> such as her mother or her sister, <b>and she is permitted to</b> marry <b>his close relatives,</b> such as his father or brother, <b>and he has not disqualified her from</b> marrying into <b>the priesthood,</b> as she is not considered divorced. However, if <b>he gave her a bill of divorce,</b> then even though the marriage was valid according to rabbinic law and not Torah law, <b>he is prohibited from</b> marrying <b>her close relatives, and she is prohibited from</b> marrying <b>his close relatives, and he has disqualified her from</b> marrying into <b>the priesthood.</b> <b>If he gave her a bill of divorce but</b> afterward <b>remarried her, and</b> she subsequently <b>refused him and married another</b> man, <b>and then she was widowed or divorced</b> from her second husband, <b>she is permitted to return to him.</b> Since she left him the last time by means of refusal, the refusal cancels the bill of divorce that he gave her previously, and her status is that of a minor girl who refused her husband, who is not forbidden to her first husband after a second marriage. However, if the order was different, and <b>if she refused him and he</b> subsequently <b>remarried her, and</b> this time <b>he gave her a bill of divorce and she married another</b> man, <b>and she was widowed or divorced, she is forbidden to return to him,</b> like any divorced woman who married another man. <b>This is the principle</b> concerning a minor girl who refused her husband and then married several times: <b>If the bill of divorce followed the refusal</b> and she remarried, <b>she is forbidden to return to him. If the refusal followed the bill of divorce, she is permitted to return to him.</b> Since the refusal followed the bill of divorce it is clear that she was a minor and neither the marriage nor the divorce were valid by Torah law. However, when the ultimate separation is by means of a bill of divorce, there is no indication that she was a minor at the time and there is potential for confusion with an adult divorcée.
+If a minor girl <b>refuses</b> one <b>man and marries another, and he divorces her,</b> and then she marries <b>another</b> man <b>and refuses him, and</b> then she marries <b>another</b> man <b>and he divorces her, this is the principle</b> for this case: With regard to <b>anyone she leaves by means of a bill of divorce, it is prohibited for her to return to him.</b> With regard to anyone she leaves <b>by means of refusal, she is permitted to return to him.</b>
+With regard to <b>one who divorces a woman and remarries her</b> and then dies childless, his wife <b>is permitted to</b> enter into levirate marriage with her <b><i>yavam</i>,</b> <b>but Rabbi Elazar prohibits</b> this. <b>Likewise,</b> with regard to <b>one who divorces an orphaned</b> minor <b>girl</b> whose mother and brothers married her off <b>and remarries her</b> and subsequently dies, <b>she is permitted to the <i>yavam</i></b> in levirate marriage, <b>and Rabbi Elazar prohibits</b> it. <b>A minor girl whose father married her off,</b> in which case the marriage is valid by Torah law, <b>and who was</b> subsequently <b>divorced</b> while she was still a minor <b>is like an orphan during the lifetime of</b> her <b>father,</b> as he no longer has the right to marry her off, and she cannot become fully married because she is a minor. <b>And if</b> the husband <b>remarries her</b> while she is still a minor and then dies childless, <b>everyone agrees</b> that <b>she is forbidden to the <i>yavam</i></b> and may not enter into levirate marriage.
+If <b>two brothers are married to two minor sisters, and the husband of one of them dies</b> childless, <b>this</b> widowed girl <b>shall be exempt</b> from levirate marriage <b>due to</b> her status as a forbidden relative, <b>as</b> one is prohibited from marrying the <b>sister</b> of <b>his wife. The same</b> <i>halakha</i> applies to <b>two deaf-mute women,</b> whose status is like that of two minors in this matter, as their marriages are valid by rabbinic law. And if two brothers were married to two sisters, one of them <b>an adult and</b> the other <b>a minor,</b> and <b>the husband of the minor dies, the minor shall leave due to</b> her status as the <b>sister</b> of <b>a wife,</b> as in the first case in the mishna. But <b>if the husband of the adult dies,</b> it generates a Torah obligation of levirate marriage, which is not abrogated by the rabbinic prohibition proscribing the <i>yevama</i> as his wife’s sister. This prohibition is by rabbinic law, because marriage to a minor is rabbinic in origin. What does one do under such circumstances? <b>Rabbi Eliezer says: We instruct the minor,</b> i.e., his wife, <b>to refuse him,</b> so that her marriage is dissolved and he may then enter into levirate marriage with her adult sister, the widow of his childless brother. <b>Rabban Gamliel says: If</b> the minor <b>refuses</b> of her own accord, <b>her refusal is valid. And if not, she should wait until she reaches majority,</b> whereupon her marriage is valid by Torah law, <b>and that</b> widowed adult sister <b>shall be exempt</b> from levirate marriage <b>due to</b> her status as the <b>sister</b> of <b>a wife.</b> <b>Rabbi Yehoshua says:</b> When the brother married to the adult sister dies, leaving the brother married to the minor, <b>woe [<i>ee</i>] to him for his wife, woe to him for his brother’s wife.</b> Under these circumstances, he loses both women: <b>He must release his own wife with a bill of divorce</b> and <b>his brother’s wife by</b> performing <b><i>ḥalitza</i>.</b> He cannot stay married to his wife because she is the sister of his <i>yevama</i>, and he cannot enter into levirate marriage with the <i>yevama</i> even after divorcing his wife, because the <i>yevama</i> is his wife’s sister. The principle that one is completely absolved from levirate marriage when the potential <i>yevama</i> is a forbidden relative does not apply because Torah law does not recognize his marriage to his minor wife. That marriage’s rabbinic sanction does not suffice to render the <i>yevama</i>, his wife’s sister, a forbidden relative who is not a candidate for levirate marriage.
+If <b>a man was married to two orphaned minors and died, consummation</b> of levirate marriage <b>or <i>ḥalitza</i> with one of them exempts her rival wife</b> from either levirate marriage or <i>ḥalitza</i>, rendering her free to remarry. <b>Likewise,</b> if <b>two deaf-mutes</b> were married to one man who died, consummation of levirate marriage or <i>ḥalitza</i> with one of them exempts her rival wife. In both of these cases, both women are married by rabbinic law and consequently become <i>yevamot</i> by rabbinic law. Since their statuses are equal, one can exempt the other. If one wife is a <b>minor and</b> the other is <b>a deaf-mute, consummation</b> of levirate marriage or <i>ḥalitza</i> <b>with one of them does not exempt her rival wife.</b> Although both women are married by rabbinic law, their statuses are not the same and one cannot exempt the other. If one of them <b>was</b> halakhically <b>competent and</b> one was <b>a deaf-mute, consummation</b> of levirate marriage <b>with the</b> halakhically <b>competent</b> wife <b>exempts the deaf-mute,</b> as the halakhically competent women’s marriage and levirate marriage are by Torah law. <b>But consummation</b> of levirate marriage <b>with the deaf-mute does not exempt the</b> halakhically <b>competent</b> wife. Likewise, if one was <b>an adult woman and one a minor girl, consummation</b> of levirate marriage <b>with the adult exempts the minor but consummation</b> of levirate marriage <b>with the minor does not exempt the adult.</b>
+If <b>a man was married to two minor orphans and he died, and a <i>yavam</i> engaged in intercourse with the first</b> of them to consummate the levirate marriage, <b>and then engaged in intercourse with the second, or if his brother</b> who is also their <i>yavam</i> <b>engaged in intercourse with the second,</b> the <i>yavam</i> or his brother <b>did not disqualify the first</b> girl from staying married to him, as her levirate marriage was consummated. <b>Likewise,</b> if the two wives were <b>two female deaf-mutes,</b> the first wife may remain married to the <i>yavam</i>. Intercourse with the second wife, though prohibited, has no effect: If the marriage was of uncertain status, then either the levirate marriage was concluded when he engaged in intercourse with the first, or neither wife was really married to the first husband, and they are therefore not rival wives. If the initial marriage was partial, then since both wives have the same standing, the levirate marriage with the first wife fully realizes whatever degree of levirate marriage is available. If one wife was <b>a minor and</b> the other <b>a deaf-mute,</b> and <b>the <i>yavam</i> engaged in intercourse with the minor and then engaged in intercourse with the deaf-mute, or if his brother engaged in intercourse with the deaf-mute,</b> then the <i>yavam</i> or his brother <b>disqualified the minor</b> from staying married due to the Sages’ decree, lest it be confused with a situation where the intercourse with the deaf-mute was first. If <b>the <i>yavam</i> engaged in intercourse with the deaf-mute and then engaged in intercourse with the minor, or if his brother engaged in intercourse with the minor,</b> then the <i>yavam</i> or his brother <b>disqualified the deaf-mute</b> from staying married. The marriage to the deaf-mute creates a partial acquisition that does not exempt the second wife from levirate marriage, as she, as a minor, has a different standing. Accordingly, intercourse with the second wife also creates a partial acquisition and thereby both women are prohibited to the <i>yavam</i>, as it is prohibited to consummate levirate marriage with more than one wife.
+If one widow was halakhically <b>competent and</b> one widow was <b>a deaf-mute,</b> and <b>the <i>yavam</i> engaged in intercourse with the</b> halakhically <b>competent woman and then engaged in intercourse with the deaf-mute, or</b> if <b>his brother</b> then <b>engaged in intercourse with the deaf-mute,</b> the <i>yavam</i> or his brother <b>did not disqualify the</b> halakhically <b>competent woman</b> from staying married. Since the <i>yavam</i> consummated the levirate marriage with her first, the levirate bond was entirely dissolved and the intercourse with the deaf-mute, though forbidden, had no effect. If <b>the <i>yavam</i> engaged in intercourse with the deaf-mute and then engaged in intercourse with the</b> halakhically <b>competent woman, or if his brother engaged in intercourse with the</b> halakhically <b>competent woman,</b> the <i>yavam</i> or his brother <b>disqualified the deaf-mute</b> from staying married. Consummation of the levirate marriage with the deaf-mute creates only a partial acquisition that does not fully dissolve the levirate bond.
+If the deceased brother had two wives, <b>an adult and a minor,</b> and <b>the <i>yavam</i> engaged in sexual intercourse with the adult, then engaged in intercourse with the minor, or if his brother engaged in intercourse with the minor,</b> the <i>yavam</i> or his brother <b>did not disqualify the adult</b> from staying married, as the consummation of the levirate marriage with the adult completely dissolves the levirate bond. If <b>the <i>yavam</i> engaged in intercourse with the minor, and then engaged in intercourse with the adult, or if his brother engaged in intercourse with the adult,</b> the <i>yavam</i> or his brother <b>disqualified the minor</b> from staying married. <b>Rabbi Elazar says:</b> The court <b>instructs the minor to refuse him</b> thereby annulling her marriage retroactively, and then the minor is permitted to marry any man.
+If <b>a minor <i>yavam</i> engaged in sexual intercourse with a minor <i>yevama</i>, they should grow up together,</b> living as a married couple. He may not divorce her, as he is a minor. <b>If he engaged in sexual intercourse with an adult <i>yevama</i>, she should raise him,</b> i.e., they must stay married, as there is no way for him to divorce her until he reaches majority. When a <b><i>yevama</i> said within thirty days</b> of her marriage: <b>I have not engaged in sexual intercourse</b> with him, the court <b>forces him to perform <i>ḥalitza</i> with her.</b> If she said this <b>after thirty days</b> but he claimed that he had engaged in sexual intercourse, the court <b>asks him to perform <i>ḥalitza</i> with her,</b> as there are grounds to believe him. <b>And when he admits</b> that he did not engage in intercourse with her, <b>even after twelve months,</b> the court <b>forces him to perform <i>ḥalitza</i> with her.</b>
+If a woman <b>vows during her husband’s lifetime</b> to derive no <b>benefit from her <i>yavam</i>,</b> the court <b>forces him to perform <i>ḥalitza</i> with her</b> as it is forbidden for her to engage in sexual intercourse with him to consummate the levirate marriage. If she vowed <b>after the death of her husband</b> to derive no benefit from her <i>yavam</i>, the court <b>asks him to perform <i>ḥalitza</i> with her. And if she intended to do so,</b> i.e., she had an ulterior motive of avoiding levirate marriage when she vowed, <b>even</b> if she made the vow <b>during her husband’s lifetime,</b> the court merely <b>asks him to perform <i>ḥalitza</i> with her.</b>
+
+Chapter 14
+
+With regard to <b>a deaf-mute who married</b> a halakhically <b>competent woman, and</b> a halakhically <b>competent man who married a deaf-mute: If</b> either man <b>wants</b> to divorce his wife, <b>he may divorce</b> her, <b>and if he wants to maintain</b> her as his wife, <b>he may maintain</b> her. The reason why a deaf-mute man can divorce his wife is that <b>just as he marries</b> her <b>by intimation,</b> i.e., his marriage is not performed by explicit speech, as deaf-mutes rely on gestures, <b>so too, he divorces</b> her <b>by intimation.</b> Likewise, in the case of a halakhically <b>competent man who married a</b> halakhically <b>competent woman, and she</b> later <b>became a deaf-mute: If he wants</b> to divorce his wife, <b>he may divorce</b> her, as a wife does not have to have intellectual capacity to receive a bill of divorce, <b>and if he wants</b> to maintain her as his wife, <b>he may maintain</b> her. <b>If she became an imbecile, he may not divorce</b> her, i.e., a bill of divorce is ineffective in this case. If <b>he became a deaf-mute or an imbecile</b> after they were married, <b>he may never divorce her,</b> as he does not have the legal competence to give a bill of divorce. <b>Rabbi Yoḥanan ben Nuri said: For what</b> reason is the <i>halakha</i> that in the case of <b>the woman who becomes a deaf-mute,</b> her husband <b>may divorce her, but</b> in the case of <b>the man who becomes a deaf-mute, he may not divorce</b> his wife? If the bill of divorce written by someone who formerly possessed all his senses and later became a deaf-mute is invalid, it stands to reason that it should not be valid when she becomes a deaf-mute either. <b>They said to him: The man who divorces</b> his wife <b>is not similar to the woman who is divorced, as the woman is divorced</b> whether <b>she is willing or unwilling.</b> Since the woman’s consent is not required, she may be divorced even if she is a deaf-mute. <b>And,</b> conversely, <b>the man divorces</b> his wife <b>only willingly,</b> and therefore the bill of divorce of a deaf-mute, who is not legally competent, is ineffective.
+<b>Rabbi Yoḥanan ben Gudgada testified with regard to a female deaf-mute whose father married her off</b> when she was a minor, which means her marriage was valid by Torah law, <b>that she can be divorced with a bill of divorce</b> even when she matures and is no longer under her father’s authority, despite the fact that she is not legally competent. <b>They said to him: This</b> woman, <b>too,</b> has <b>a similar</b> status. In other words, a woman who possessed all her faculties and later became a deaf-mute is comparable to a minor whose marriage was valid by Torah law and later, when she matured and was no longer under the authority of her father, received a bill of divorce. Both of these women can receive a bill of divorce, in accordance with the principle stated in the previous paragraph.
+The mishna continues: In a case where there were <b>two deaf-mute brothers married to two deaf-mute sisters or to two</b> halakhically <b>competent sisters, or to two sisters, one</b> of whom was <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent; or</b> in a case where there were <b>two deaf-mute sisters married to two</b> halakhically <b>competent brothers or to two deaf-mute brothers or to two brothers, one</b> of whom was <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent,</b> all <b>these</b> women <b>are exempt from <i>ḥalitza</i> and from levirate marriage.</b> Each of them is forbidden to her <i>yavam</i> because he is married to her sister. <b>And if they were unrelated women,</b> i.e., the women are not sisters, the men <b>may marry</b> them in levirate marriage, <b>and if they want to divorce</b> them later, <b>they may divorce</b> them.
+However, if <b>two brothers, one</b> of whom is a <b>deaf-mute and</b> other <b>one</b> halakhically <b>competent,</b> were <b>married to two</b> halakhically <b>competent sisters,</b> and <b>the deaf-mute married to the</b> halakhically <b>competent</b> sister <b>died, what should the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent</b> sister <b>do?</b> His brother’s wife is <b>released</b> without levirate marriage or <i>ḥalitza</i>, <b>due to</b> the prohibition with regard to <b>a wife’s sister.</b> If the halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent</b> sister <b>died, what should the deaf-mute</b> brother <b>married to the</b> halakhically <b>competent</b> sister <b>do? He divorces his wife with a bill of divorce,</b> as his wife’s sister came before him for levirate marriage by Torah law, and the legal status of her marriage and her levirate marriage is higher than his own marriage, which applies only by rabbinic law. <b>And his brother’s wife is forbidden</b> to him <b>forever,</b> and there is no remedy for her. He cannot marry her, as by rabbinic law she is the sister of his ex-wife, nor can he exempt her by means of <i>ḥalitza</i>, as he is a deaf-mute.
+If <b>two</b> halakhically <b>competent brothers</b> were <b>married to two sisters, one</b> of whom is <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent, and the</b> halakhically <b>competent</b> brother <b>married to the deaf-mute</b> sister <b>died, what should the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent</b> sister <b>do?</b> The deaf-mute sister is <b>released due to</b> the prohibition with regard to <b>a wife’s sister.</b> If <b>the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent</b> sister <b>died, what should the</b> halakhically <b>competent</b> brother <b>married to the deaf-mute</b> sister <b>do? He divorces his wife with a bill of divorce,</b> as the halakhically competent sister came before him for levirate marriage, and the status of her levirate bond is higher than the status of his marriage to his wife, a deaf-mute. <b>And he</b> releases <b>his brother’s wife,</b> who is not a deaf-mute, <b>by means of <i>ḥalitza</i>,</b> as they are both legally competent and can therefore perform <i>ḥalitza</i>.
+If <b>two brothers, one</b> of whom is <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent,</b> were <b>married to two sisters, one</b> of whom is <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent, and the deaf-mute</b> brother <b>married to the deaf-mute</b> sister <b>died, what should the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent</b> sister <b>do?</b> The deaf-mute woman is <b>released due to</b> the prohibition with regard to <b>a wife’s sister.</b> If <b>the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent</b> sister <b>died, what should the deaf-mute</b> brother <b>married to the deaf-mute</b> sister <b>do? He divorces his wife with a bill of divorce,</b> which is as valid as their original marriage. <b>And his brother’s wife is forbidden</b> to him <b>forever.</b> There is no remedy for her, as he may not consummate levirate marriage with her because she is the sister of his ex-wife by rabbinic law, and he cannot perform <i>ḥalitza</i> with her either, as he is a deaf-mute.
+If <b>two brothers, one</b> of whom is <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent,</b> were <b>married to two unrelated,</b> halakhically <b>competent women, and the deaf-mute married to the</b> halakhically <b>competent woman died, what should the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent woman do?</b> He <b>either performs <i>ḥalitza</i> or enters into levirate marriage.</b> If <b>the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent woman died, what should the deaf-mute</b> brother <b>married to the</b> other halakhically <b>competent woman do?</b> He cannot perform <i>ḥalitza</i> with her, as he is a deaf-mute. Rather, <b>he marries</b> her, <b>and he may never divorce</b> her, as sexual intercourse between a <i>yavam</i> and his <i>yevama</i> creates a valid marriage that cannot be broken by the bill of divorce of a deaf-mute.
+If <b>two</b> halakhically <b>competent brothers</b> were <b>married to two unrelated women, one</b> of whom is halakhically <b>competent and</b> the other <b>one a deaf-mute, and the</b> halakhically <b>competent</b> brother <b>married to the deaf-mute</b> woman <b>died, what should the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent woman do?</b> The brother cannot perform <i>ḥalitza</i> with her, as she is a deaf-mute. Rather, <b>he marries</b> the deaf-mute, <b>and if he wishes to divorce</b> her, <b>he may</b> subsequently <b>divorce</b> her with a bill of divorce. If <b>the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent sister died, what should the</b> halakhically <b>competent</b> brother <b>married to the deaf-mute do? Either he performs <i>ḥalitza</i> or he enters into levirate marriage.</b>
+If <b>two brothers, one</b> of whom is <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent,</b> were <b>married to two unrelated women, one</b> of whom is <b>a deaf-mute and</b> the other <b>one</b> halakhically <b>competent, and the deaf-mute</b> brother who was <b>married to the deaf-mute woman died, what should the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent woman do? He may marry her</b> if he desires the deaf-mute woman, <b>and if he wishes</b> afterward <b>to divorce</b> her, <b>he may divorce</b> her. If <b>the</b> halakhically <b>competent</b> brother <b>married to the</b> halakhically <b>competent woman died, what should the deaf-mute</b> brother <b>married to the deaf-mute woman do? He marries</b> his <i>yevama</i> <b>and may never divorce her,</b> as he does not have the legal capacity to end a valid marriage.
+
+Chapter 15
+
+With regard to <b>a woman who went, she and her husband, overseas,</b> if there was <b>peace between him and her,</b> i.e., the couple were not fighting at the time, <b>and</b> there was also <b>peace in the world,</b> i.e., there was no war at that time, <b>and</b> the woman <b>came</b> back by herself <b>and said: My husband died, she may marry</b> on the basis of her own testimony. Likewise, if she said: <b>My husband died,</b> and they did not have children, but her husband had a brother, <b>she may enter into levirate marriage.</b> If there was <b>peace between him and her</b> when they left <b>but</b> there was <b>war in the world,</b> or if there was <b>a quarrel between him and her and peace in the world, and she came and said: My husband died, she is not deemed credible,</b> as she may be mistaken or lying. <b>Rabbi Yehuda says: She is never deemed credible</b> when she testifies that her husband died, <b>unless she came crying and her clothing was torn,</b> in which case it is apparent that she is speaking the truth. <b>They said to him:</b> This is an incorrect distinction. Rather, <b>both this</b> woman who cries <b>and this</b> woman who does not cry <b>may marry</b> on the basis of their own testimony.
+<b>Beit Hillel say: We heard</b> that one may accept the testimony of a woman concerning the death of her husband <b>only when she comes from the grain harvest, and</b> when she testified <b>in the same country</b> where he died, <b>and</b> in circumstances <b>similar to the incident that occurred,</b> in which a lenient ruling was issued, as will be explained. <b>Beit Shammai said to</b> Beit Hillel: The <b>same</b> <i>halakha</i> applies to a wife <b>who comes from the grain harvest, and one who comes from the olive</b> harvest, <b>and</b> also <b>one who comes from the grape harvest, and</b> even <b>one who comes from one country to</b> another <b>country.</b> Although the incident in question took place during the grain harvest, <b>the Sages spoke of the grain harvest only</b> because it was the <b>present</b> occurrence, i.e., that is what happened in practice, but this is no proof that she is deemed credible only when she arrived specifically from the grain harvest. The mishna comments: <b>Beit Hillel retracted</b> their opinion, and decided <b>to teach in accordance with</b> the opinion of <b>Beit Shammai</b> on this issue.
+<b>Beit Shammai say:</b> A woman who testifies that her husband died <b>may marry, and take</b> the money guaranteed in <b>her marriage contract. Beit Hillel say: She may marry, but she may not take her marriage contract,</b> as qualified witnesses are required for monetary matters. <b>Beit Shammai said to them:</b> If <b>you have permitted</b> a <b>woman</b> potentially <b>forbidden to him, which is</b> a relatively <b>stringent</b> prohibition, based merely upon her own testimony, <b>will we not permit a monetary matter,</b> which is more <b>lenient,</b> as the money can be returned and this sin does not entail such a severe punishment? <b>Beit Hillel said to them:</b> This is no proof, as <b>we find</b> <b>that the brothers do not come into</b> the <b>inheritance</b> from the deceased brother <b>based on her</b> testimony. Evidently, although this testimony is accepted with regard to forbidden sexual relationships, it is not effective for monetary matters. <b>Beit Shammai said to them: But we can learn this</b> <i>halakha</i> <b>from the scroll of the marriage contract, as</b> every husband <b>writes for her that: If you marry another</b> man, <b>take what is written for you</b> in this contract. This shows that her right to receive the money of her marriage contract is dependent upon her eligibility to remarry. In this case, as she is deemed credible when she says her husband died and she may marry again, she is likewise entitled to the money of the marriage contract. <b>And Beit Hillel</b> again <b>retracted</b> their opinion, and decided <b>to teach in accordance with</b> the opinion of <b>Beit Shammai.</b>
+<b>All are deemed credible</b> when they come <b>to give testimony with regard to</b> the death of a woman’s husband, <b>apart from her mother-in-law, the daughter of her mother-in-law, her rival wife, the wife of her <i>yavam</i>, and her husband’s daughter,</b> her stepdaughter. The reason is that these women are likely to hate her and will lie to her detriment. The mishna explains: In the case of a divorce all people, including these women, may bring her bill of divorce and testify that it was written appropriately. <b>What,</b> then, <b>is the difference between a bill of divorce and death?</b> The mishna answers: The difference is <b>that</b> in the case of a bill of divorce <b>the writing proves</b> the accuracy of the testimony, i.e., her testimony is supported by the text of the document itself, whereas with regard to the death of her husband there is no proof apart from the statement of the woman herself. If one <b>witness says:</b> The man <b>died, and</b> the wife <b>married</b> based on this testimony, <b>and one</b> other witness <b>came and said:</b> He did <b>not die, she</b> need <b>not leave</b> her new husband due to this testimony. However, if one <b>witness</b> comes and <b>says:</b> The husband <b>died, and two</b> witnesses <b>say:</b> He did <b>not die,</b> then <b>even though she married</b> based on the first witness <b>she must leave</b> her new husband. If <b>two</b> witnesses <b>say: He died, and</b> one <b>witness says:</b> He did <b>not die,</b> the testimony of the two witnesses is accepted, and <b>even though she did not</b> yet <b>marry, she may marry.</b>
+If two women who were married to the same man come forward, and <b>one</b> of them <b>says</b> that the husband <b>died, and</b> the other <b>one says he did not die, the one who says he died may marry</b> on the basis of her own testimony, <b>and she takes</b> the money of <b>her marriage contract. And the one who said he did not die may not marry, and does not take</b> the money of <b>her marriage contract.</b> If <b>one</b> wife <b>says: He died</b> in a normal manner, <b>and</b> the other <b>one says: He was killed, Rabbi Meir says: Since they contradict one another, these</b> women <b>may not marry. Rabbi Yehuda and Rabbi Shimon say: Since they both agree that he is not alive they may marry,</b> despite the fact that they dispute the circumstances of his demise. If <b>a witness says: He died, and a witness says: He did not die,</b> or one <b>woman says: He died, and</b> another <b>woman says: He did not die, this</b> woman <b>may not marry.</b>
+In the case of <b>a woman who went, she and her husband, overseas, and she comes and says: My husband died, she may marry, and she takes her marriage contract</b> based on her own testimony. <b>And it</b> remains <b>prohibited for her rival wife</b> to remarry, as a woman cannot testify on behalf of her rival wife. If the rival wife <b>was an Israelite woman</b> married <b>to a priest, she may</b> continue to <b>partake of <i>teruma</i>,</b> as she is not permitted to remarry, and therefore the presumption that the husband is still alive is maintained in relation to her. This is <b>the statement of Rabbi Tarfon.</b> <b>Rabbi Akiva says: This is not</b> the <b>way to spare</b> someone <b>from transgression.</b> According to the opinion of Rabbi Tarfon, there is a concern that she might be eating <i>teruma</i> unlawfully. There is no remedy for this situation <b>unless it is prohibited</b> for the rival wife <b>to marry,</b> as she cannot rely on the testimony of her rival wife, <b>and it is</b> also <b>prohibited</b> for her <b>to partake of <i>teruma</i>,</b> lest the other woman was speaking the truth. In other words, the <i>halakha</i> is stringent on both counts.
+The mishna discusses a similar case. If a woman <b>said: My husband died and afterward my father-in-law died, she may marry and take her marriage contract, and it is prohibited</b> for <b>her mother-in-law</b> to remarry, as a woman may not testify on behalf of her mother-in-law. If the mother-in-law <b>was the daughter of an Israelite married to a priest, she may partake of <i>teruma</i>;</b> this is <b>the statement of Rabbi Tarfon. Rabbi Akiva says: This is not</b> the <b>way to spare</b> her <b>from transgression;</b> there is no remedy <b>unless it is prohibited</b> for the mother-in-law <b>to marry and</b> also <b>prohibited</b> for her <b>to partake of <i>teruma</i>.</b> In relation to the dispute between Rabbi Tarfon and Rabbi Akiva in the previous mishna, in which Rabbi Akiva states that one must avoid a possible transgression, the mishna cites two similar cases involving other topics. With regard to one who <b>betrothed one of five women, and he does not know which</b> of them <b>he betrothed,</b> and <b>each one</b> of them <b>says: He betrothed me,</b> if he does not want to marry any of them <b>he gives a bill of divorce to each and every one</b> of them so none will have the status of a woman with regard to whom there is uncertainty whether she is divorced. <b>And he leaves the marriage contract among them and departs.</b> The marriage contract remains in dispute between the women until they clarify which of them is entitled to the money. This is <b>the statement of Rabbi Tarfon.</b> <b>Rabbi Akiva says: This is not</b> the <b>way to spare</b> someone <b>from transgression,</b> as perhaps the woman he actually betrothed will not receive the money to which she is entitled. There is no remedy <b>unless he gives a bill of divorce and a marriage contract</b> payment <b>to each and every one.</b> And likewise, in the case of one who <b>stole</b> money <b>from one of five</b> people <b>and does not know from which</b> of them <b>he stole,</b> and <b>each one says: He stole from me, he leaves the stolen</b> money <b>among them and departs,</b> and they will decide among themselves how to distribute the money; this is <b>the statement of Rabbi Tarfon. Rabbi Akiva says: This is not</b> the <b>way to spare</b> him <b>from transgression;</b> there is no remedy <b>unless he pays each and every one of them.</b>
+In the case of <b>a woman who went, she and her husband, overseas, and her son</b> was <b>with them, and</b> later <b>she came</b> back <b>and said: My husband died and afterward my son died, she is deemed credible.</b> It is permitted for her to remarry, and she is exempt from levirate marriage. The reason is that she had children when she left, and therefore she retains her presumptive status of one who is exempt from levirate marriage. However, if she said: <b>My son died and afterward my husband died, she is not deemed credible,</b> i.e., she may not enter into levirate marriage. <b>And</b> yet <b>we are concerned</b> and give some credence <b>to her statement,</b> in case she was actually widowed by a childless husband, and therefore <b>she performs <i>ḥalitza</i></b> to exempt her from the levirate bond with her <i>yavam</i>, <b>and she does not enter into levirate marriage.</b>
+If she went with her childless husband and returned alone and testified: <b>A son was born to me overseas, and she</b> further <b>said: My son died and afterward my husband died, she is deemed credible</b> and may even enter into levirate marriage, as she was presumed to be childless when she left and consequently she retains that presumptive status. However, if she said: <b>My husband died and afterward my son died, she is not deemed credible</b> for the purpose of exempting her from levirate marriage, <b>but</b> the court is <b>concerned about her statement. And</b> therefore <b>she must perform <i>ḥalitza</i> and she does not enter into levirate marriage.</b>
+If she said: <b>A <i>yavam</i> was born for me overseas,</b> i.e., when the family left the country her husband did not have a brother, and she claims that in the meantime a brother was born to her husband, and <b>she</b> also <b>said: My husband died and afterward my <i>yavam</i> died,</b> or: <b>My <i>yavam</i></b> died <b>and afterward my husband</b> died, in either case <b>she is deemed credible.</b> This is because when she left she was not presumed to require levirate marriage, and the suggestion that her husband now has a brother is based solely on her testimony. However, if <b>she went, she and her husband and her <i>yavam</i>, overseas, and</b> upon her return she <b>said: My husband died and afterward my <i>yavam</i></b> died, or: <b>My <i>yavam</i></b> died <b>and afterward my husband</b> died, <b>she is not deemed credible, as a woman is not deemed credible</b> if she <b>says: My <i>yavam</i> died,</b> in order <b>that she may marry</b> another man. <b>And</b> she is <b>not</b> deemed credible if she says that <b>her sister died,</b> in order <b>that she may enter the house</b> of her sister’s husband. <b>And a man is not deemed credible</b> if he <b>says: My brother died, so that he may enter into levirate marriage with his</b> brother’s <b>wife, and</b> he is <b>not</b> deemed credible when he says that <b>his wife died,</b> in order <b>that</b> he <b>may marry</b> his wife’s <b>sister.</b> The Sages accepted impaired testimony of this kind only when there was a concern about creating a situation of a deserted wife.
+
+Chapter 16
+
+In the case of <b>a woman whose husband and rival</b> wife <b>traveled to a country overseas, and</b> witnesses <b>came and told her: Your husband died, she shall not marry</b> any other man, in case she requires levirate marriage with her brother-in-law, i.e., <i>yavam</i>, in which case she is prohibited from marrying anyone else. <b>And she</b> also <b>shall not enter into levirate marriage until she knows whether she,</b> i.e., <b>her rival wife, is pregnant.</b> If her rival wife bears a child to her late husband, she does not have a levirate bond with her brother-in-law, and she is therefore prohibited from marrying him. <b>If she had a mother-in-law</b> overseas, but her late husband had no brothers, <b>she need not be concerned</b> that a brother to her husband may have been born. But if her mother-in-law <b>departed</b> from her town <b>pregnant,</b> this widow <b>should be concerned</b> that perhaps her late husband now has a brother, with whom she is obligated in levirate marriage. <b>Rabbi Yehoshua says:</b> Even in such a case <b>she need not be concerned</b> and may marry whomever she wishes.
+If there are <b>two sisters-in-law</b> married to two childless brothers who testify about their marital status, and <b>this one says: My husband died, and that one says: My husband died,</b> although each one of them is deemed credible with regard to her own status as a widow, <b>this one is prohibited</b> from marrying <b>due to</b> the possibility that <b>the husband of that</b> other sister may be alive, obligating her in levirate marriage, <b>and that one is prohibited</b> from marrying <b>due to the husband of this</b> sister, according to the same rationale. Although each is accorded credibility as to her own husband’s death, the <i>halakha</i> is that sisters-in-law are among the five types of women not accorded credibility with regard to each other’s permissibility to marry because of possible conflicts of interest. If <b>this one has witnesses</b> to her husband’s death, <b>and that one does not have witnesses,</b> then <b>the one who has witnesses is prohibited</b> from marrying, as there are no witnesses to the death of her <i>yavam</i> to exempt her from levirate marriage; <b>but the one who has no witnesses is permitted</b> to marry based on her own testimony that her husband died combined with the witnesses’ testimony exempting her from levirate marriage. If <b>this one has children and that one has no children,</b> then <b>the one with children is permitted</b> to marry, as she herself is deemed credible with regard to her husband’s death, and her children exempt her from levirate marriage. <b>But the one without children is prohibited</b> from marrying, as the death of her <i>yavam</i> has not been corroborated independently of her sister-in-law’s testimony. If there were two additional <i>yevamin</i> with whom these two widows <b>entered into levirate marriage, and</b> then <b>the <i>yevamin</i> died</b> childless, the women <b>are prohibited from marrying,</b> since the concern about an additional living <i>yavam</i> still remains. <b>Rabbi Elazar says: Since</b> these women <b>were permitted to</b> marry <b>the</b> living <b>brothers-in-law,</b> as the testimony of each was deemed credible with regard to her own status, <b>they are permitted,</b> from then on, <b>to</b> marry <b>any man</b> because their statements, taken together, indicate that neither one is obligated to enter into levirate marriage.
+<b>One may testify</b> that a man died <b>only</b> if he can testify <b>about</b> seeing <b>the countenance [<i>partzuf</i> ] of</b> the <b>face with the nose,</b> as this allows one to identify the individual with certainty. <b>Although there are distinguishing marks [<i>simanim</i>] on his body and his personal belongings,</b> which appear to indicate his identity, one may not rely on these as identification. Furthermore, <b>one may not testify</b> that a person died <b>until his soul</b> actually <b>departs. And even if one saw him cut open</b> and severely wounded, <b>or crucified, or</b> with a wild <b>animal eating</b> parts <b>of him,</b> he may not testify that he died. Additionally, <b>one may testify</b> to someone’s death <b>only</b> when the body was witnessed <b>up to three days</b> following death and not after that, since the appearance may change due to decomposition. <b>Rabbi Yehuda ben Bava says:</b> One cannot establish general guidelines for this matter because <b>not every person, nor every place, nor every hour is identical.</b> Decomposition is not uniform. It occurs at different rates in different situations.
+If a man <b>fell into the water</b> and did not come out, <b>whether</b> the body of water <b>has</b> a visible <b>end or does not have</b> a visible <b>end, his wife is prohibited</b> from remarrying. There is no absolute proof that the man died, as it is possible that he emerged from the water some distance away. <b>Rabbi Meir said: An incident</b> occurred <b>involving a certain</b> person <b>who fell into the Great Cistern and emerged</b> only <b>after three days.</b> This is evidence that sometimes one may survive a fall into water, even when everyone assumes he is dead. <b>Rabbi Yosei said: An incident</b> occurred <b>involving a blind man who descended to immerse</b> for ritual purity <b>in a cave, and his guide descended after him,</b> and they disappeared there, <b>and they remained there long enough for their souls to have departed, and</b> the Sages <b>permitted their wives to marry</b> because they had disappeared into the water and not emerged. <b>And</b> there was <b>another incident in Asya in which they lowered a certain</b> man <b>into the sea</b> on a rope, <b>and</b> when they pulled the rope back to land <b>only his leg came up in their hands,</b> and they were not certain whether he was alive or dead. <b>The Sages said:</b> If his leg was cut <b>from the knee and above,</b> his wife <b>may marry,</b> as he did not survive such a wound; if his leg was cut only <b>from the knee and below, she may not marry.</b>
+<b>Even</b> if one <b>heard from the women,</b> who were <b>saying: So-and-so died, this is sufficient</b> in order to testify to his death. <b>Rabbi Yehuda says: Even if one heard from the children,</b> who were <b>saying: We are going to eulogize and bury so-and-so,</b> that is also sufficient. Furthermore, one may rely upon someone mentioning that a man died, regardless of <b>whether</b> the speaker <b>intends</b> to testify and thereby allow the man’s wife to remarry <b>or whether he does not intend</b> to offer formal testimony. <b>Rabbi Yehuda ben Bava says: With regard to a Jew</b> who offers this information, it may be relied upon <b>even if he intends</b> for his statement to be considered formal testimony. However, <b>with regard to a gentile, if he intended</b> to testify, <b>his testimony is not</b> considered valid <b>testimony.</b> His statement is relied upon only when he does not intend to state it as formal testimony.
+Witnesses <b>may testify</b> that an individual died even if they saw his corpse only <b>by candlelight or by moonlight. And</b> the court <b>may allow</b> a woman <b>to marry based on</b> the statement of <b>a disembodied voice</b> proclaiming that her husband died. There was <b>an incident with regard to a certain</b> individual <b>who stood at the top of a mountain and said: So-and-so, son of so-and-so, from such and such a place died. They went and found no person there, but</b> even so <b>they</b> relied upon the statement and <b>allowed the wife of</b> the individual declared dead <b>to marry.</b> And there was <b>another incident in Tzalmon,</b> a city in the Galilee, <b>where a particular</b> man <b>said: I am so-and-so, son of so-and-so. A snake bit me and I am dying. And they went</b> and found his corpse <b>but could not recognize him,</b> yet <b>they went</b> ahead <b>and allowed his wife to marry</b> based on what he said in his dying moments.
+<b>Rabbi Akiva said: When I descended to Neharde’a,</b> in Babylonia, <b>to intercalate the year, I found</b> the Sage <b>Neḥemya of Beit D’li. He said to me: I heard that</b> the Sages <b>in Eretz Yisrael do not allow a woman to remarry based on</b> the testimony of <b>a single witness, except for Yehuda ben Bava. And I told him: That is so. He said to me: Tell</b> the Sages <b>in my name: You know that the country is confounded by</b> army <b>troops,</b> and I cannot come myself. I declare that <b>I received this tradition from Rabban Gamliel the Elder, that</b> the court <b>may allow a woman to remarry based on</b> the testimony of <b>a single witness.</b> Rabbi Akiva continues: <b>And when I came and presented the matter before Rabban Gamliel</b> of Yavne, the grandson of Rabban Gamliel the Elder, <b>he rejoiced at my words and said: We have found a companion</b> who agrees <b>with Rabbi Yehuda ben Bava,</b> and since his lenient opinion is no longer the opinion of a lone Sage, it may now be relied upon. <b>As a result of this event, Rabban Gamliel remembered that people were murdered in Tel Arza, and Rabban Gamliel</b> then <b>allowed their wives to remarry based on</b> only <b>one witness. And</b> from then onward <b>they established</b> as protocol <b>to allow</b> a woman <b>to remarry based on hearsay testimony, a slave’s testimony, a woman’s testimony,</b> or <b>a maidservant’s testimony. Rabbi Eliezer and Rabbi Yehoshua say:</b> The court <b>may not allow a woman to remarry based on</b> only <b>one witness. Rabbi Akiva says:</b> The court may <b>not</b> allow a woman to marry <b>based on</b> the testimony of <b>a woman, nor based on</b> the testimony of <b>a slave, nor based on</b> the testimony of <b>a maidservant, nor based on</b> the testimony of <b>close relatives. They said to</b> Rabbi Akiva: Do we not rely upon a woman’s testimony? After all, <b>an incident occurred involving Levites who traveled to Tzoar, the city of date palms. And one of them became ill, and they brought him to an inn [<i>pundak</i>]</b> to rest, while they continued on their travels. <b>Upon their return</b> to the inn <b>they said to the innkeeper,</b> who was a woman: <b>Where is our friend? She told them: He died, and I buried him. And</b> based on her testimony <b>they allowed his wife to remarry. And shouldn’t a priestess,</b> or any Jewish woman who testifies that a man died, <b>be</b> deemed as credible <b>as an innkeeper?</b> Rabbi Akiva <b>said to them: When</b> a woman <b>will be as</b> convincing as <b>the innkeeper,</b> then <b>she shall</b> also <b>be deemed credible. The innkeeper brought them his staff, and his bag, and the Torah scroll that was in his possession,</b> thereby providing supporting evidence to reinforce her claim.
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+Mishnah Yevamot
+משנה יבמות
+Mishnah based on the Kaufmann manuscript, edited by Dan Be'eri
+https://archive.org/details/MishnaCorrectedKaufman00WHOLE
+
+משנה יבמות
+
+
+
+Chapter 1
+
+<small>א</small>
+חֲמֵשׁ עֶשְׂרֵה נָשִׁים פּוֹטְרוֹת צָרוֹתֵיהֶן וְצָרוֹת צָרוֹתֵיהֶן, 
+מִן הַחֲלִיצָה וּמִן הַיִּבּוּם, עַד סוֹף הָעוֹלָם: 
+בִּתּוֹ, וּבַת בִּתּוֹ, וּבַת בְּנוֹ; 
+וּבַת אִשְׁתּוֹ, וּבַת בִּתָּהּ, וּבַת בְּנָהּ; 
+חֲמוֹתוֹ, וְאֵם חֲמוֹתוֹ, וְאֵם חָמִיו; 
+וַאֲחוֹתוֹ, וַאֲחוֹת אִמּוֹ, וַאֲחוֹת אִשְׁתּוֹ, 
+וְאֵשֶׁת אָחִיו מֵאִמּוֹ, 
+וְאֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ, 
+וְכַלָּתוֹ. 
+
+<small>ב</small>
+הֲרֵי אֵלּוּ פוֹטְרוֹת צָרוֹתֵיהֶן וְצָרוֹת צָרוֹתֵיהֶן 
+מִן הַחֲלִיצָה וּמִן הַיִּבּוּם, 
+עַד סוֹף הָעוֹלָם.  
+וְכֻלָּן אִם מֵתוּ, אוֹ מֵאֵנוּ, אוֹ נִתְגָּרָשׁוּ, 
+אוֹ שֶׁנִּמְצְאוּ אַיְלוֹנִיּוֹת, 
+צָרוֹתֵיהֶן מֻתָּרוֹת.  
+אֵין אַתְּ יָכוֹל לוֹמַר בַּחֲמוֹתוֹ, 
+וְאֵם חֲמוֹתוֹ וְאֵם חָמִיו, 
+שֶׁנִּמְצְאוּ אַיְלוֹנִיּוֹת אוֹ שֶׁמֵּאֵנוּ. 
+
+<small>ג</small>
+כֵּיצַד פּוֹטְרוֹת צָרוֹתֵיהֶן? &lt;צָרוֹתֵיהֶם&gt;
+הָיְתָה בִתּוֹ אוֹ אַחַת מִכָּל הָעֲרָיוֹת הָאֵלּוּ נְשׂוּאָה לְאָחִיו, 
+וְלוֹ אִשָּׁה אַחֶרֶת, וּמֵת, 
+כַּשֵּׁם שֶׁבִּתּוֹ פְטוּרָה, כָּךְ צָרָתָהּ פְּטוּרָה.  
+הָלְכָה צָרַת בִּתּוֹ וְנִשֵּׂאת לְאָחִיו הַשֵּׁנִי, 
+וְלוֹ אִשָּׁה אַחֶרֶת, וּמֵת, 
+כַּשֵּׁם שֶׁצָּרַת בִּתּוֹ פְטוּרָה, 
+כָּךְ צָרַת צָרָתָהּ פְּטוּרָה, אֲפִלּוּ הֵן מֵאָה.  
+
+<small>ד</small>
+כֵּיצַד אִם מֵתוּ הֵן, צָרוֹתֵיהֶן מֻתָּרוֹת? &lt;צָרוֹתֵיהֶם&gt;
+הָיְתָה בִתּוֹ אוֹ אַחַת מִכָּל הָעֲרָיוֹת הָאֵלּוּ נְשׂוּאָה לְאָחִיו, 
+וְלוֹ אִשָּׁה אַחֶרֶת, 
+מֵתָה בִתּוֹ, אוֹ נִתְגָּרָשָׁה, וְאַחַר כָּךְ מֵת אָחִיו, 
+צָרָתָהּ מֻתֶּרֶת.  
+וְכָל הַיְכוּלָה לְמָאֵן וְלֹא מֵאֵנָה, 
+צָרָתָהּ חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. 
+
+<small>ה</small>
+שֵׁשׁ עֲרָיוֹת חֲמוּרוֹת מֵאֵלּוּ, 
+מִפְּנֵי שֶׁהֵן נשׁוּאוֹת לַאֲחֵרִים, 
+צָרוֹתֵיהֶן מֻתָּרוֹת: &lt;צָרוֹתֵיהֶם&gt;
+אִמּוֹ, וְאֵשֶׁת אָבִיו, וַאֲחוֹת אָבִיו; 
+וַאֲחוֹתוֹ מֵאָבִיו, וְאֵשֶׁת אָחִיו מֵאָבִיו, וְאֵשֶׁת אֲחִי אָבִיו. 
+
+<small>ו</small>
+בֵּית שַׁמַּי מַתִּירִים אֶת הַצָּרוֹת לְאַחִים, 
+וּבֵית הֶלֵּל אוֹסְרִין.  
+חָלָצוּ, 
+בֵּית שַׁמַּי פּוֹסְלִין מִן הַכְּהֻנָּה, 
+וּבֵית הֶלֵּל מַכְשִׁירִין.  
+נִתְיַבָּמוּ, 
+בֵּית שַׁמַּי מַכְשִׁירִים, 
+וּבֵית הֶלֵּל פּוֹסְלִין.  
+אַף עַל פִּי שֶׁאֵלּוּ פוֹסְלִין וְאֵלּוּ מַכְשִׁירִין, 
+לֹא נִמְנְעוּ בֵית שַׁמַּי מִלִּשָּׂא נָשִׁים מִבֵּית הֶלֵּל, 
+וְלֹא בֵית הֶלֵּל מִבֵּית שַׁמַּי.  
+כָּל הַטְּהָרוֹת וְהַטְּמָאוֹת 
+שֶׁהָיוּ אֵלּוּ מְטַהֲרִין וְאֵלּוּ מְטַמְּאִין, 
+לֹא נִמְנְעוּ עוֹשִׂין טְהָרוֹת אֵלּוּ עַל גַּב אֵלּוּ. 
+
+
+
+
+
+Chapter 2
+
+<small>א</small>
+כֵּיצַד אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ? 
+שְׁנֵי אַחִים, וּמֵת אֶחָד מֵהֶן, וְנוֹלַד לָהֶם אָח, 
+וְאַחַר כָּךְ יִבֵּם הַשֵּׁנִי אֶת אֵשֶׁת אָחִיו, וּמֵת, 
+הָרִאשׁוֹנָה יוֹצָא מִשּׁוּם אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ, 
+וְהַשְּׁנִיָּה מִשּׁוּם צָרָתָהּ.  
+עָשָׂה בָהּ מַאֲמָר, וּמֵת, 
+שְׁנִיָּה חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. 
+
+<small>ב</small>
+שְׁנֵי אַחִים, וּמֵת אֶחָד מֵהֶן, 
+יִבֵּם הַשֵּׁנִי אֶת אֵשֶׁת אָחִיו, 
+וְאַחַר כָּךְ נוֹלַד לָהֶן אָח, וּמֵת, 
+הָרִאשׁוֹנָה יוֹצָא מִשּׁוּם אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ, 
+וְהַשְּׁנִיָּה מִשּׁוּם צָרָתָהּ.  
+עָשָׂה בָהּ מַאֲמָר, וּמֵת, 
+הַשְּׁנִיָּה חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת.  
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+מְיַבֵּם לְאֵיזוֹ שֶׁיִּרְצֶה, 
+אוֹ חוֹלֵץ לְאֵיזוֹ שֶׁיִּרְצֶה. 
+
+[<small>ג</small>]
+כְּלָל אָמְרוּ בִיבָמָה: 
+כָּל שֶׁהִיא אֲסוּרָה אִסּוּר עֶרְוָה, 
+לֹא חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת;  
+אִסּוּר מִצְוָה, וְאִסּוּר קְדֻשָּׁה, 
+חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת.  
+אֲחוֹתָהּ כְּשֶׁהִיא יְבִמְתָּהּ, 
+אוֹ חוֹלֶצֶת, אוֹ מִתְיַבֶּמֶת. 
+
+<small>ד</small>
+אִסּוּר מִצְוָה: 
+שְׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים. &lt;עֲרָיוֹת במקום שְׁנִיּוֹת&gt; 
+אִסּוּר קְדֻשָּׁה: 
+אַלְמָנָה לְכֹהֵן גָּדוֹל, 
+גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, 
+מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, 
+וּבַת יִשְׂרָאֵל לַמַּמְזֵר לְלַנָּתִין. 
+
+<small>ה</small>
+מִי שֶׁיֶּשׁ לוֹ אָח מִכָּל מָקוֹם, 
+זוֹקֵק אֶת אֵשֶׁת אָחִיו לַיִּבּוּם. 
+וְאָחִיו לְכָל דָּבָר, 
+חוּץ מִמַּה שֶּׁיֶּשׁ לוֹ מִן הַשִּׁפְחָה וּמִן הַנָּכְרִית. 
+
+<small>ו</small>
+מִי שֶׁיֶּשׁ לוֹ בֵן מִכָּל מָקוֹם, 
+פּוֹטֵר אֶת אֵשֶׁת אָבִיו מִן הַיִּבּוּם, 
+וְחַיָּב עַל מַכָּתוֹ וְעַל קִלְלָתוֹ. 
+וּבְנוֹ הוּא לְכָל דָּבָר, 
+חוּץ מִמַּה שֶּׁיֶּשׁ לוֹ מִן הַשִּׁפְחָה וּמִן הַנָּכְרִית. 
+
+<small>ז</small>
+מִי שֶׁקִּדֵּשׁ אַחַת מִשְּׁתֵי אַחְיוֹת, 
+וְאֵין יָדוּעַ לְאֵי זוֹ מֵהֶן קִדֵּשׁ, 
+נוֹתֵן גֵּט לָזוֹ וְגֵּט לָזוֹ.  
+מֵת, וְלוֹ אָח אֶחָד, חוֹלֵץ לִשְׁתֵּיהֶן.  
+הָיוּ לוֹ שְׁנַיִם, אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם.  
+וְאִם קָדְמוּ וְכָנְסוּ, אֵין מוֹצִיאִין מִיָּדָם. 
+
+<small>ח</small>
+שְׁנַיִם שֶׁקִּדְּשׁוּ שְׁתֵּי אַחְיוֹת, 
+זֶה אֵינוּ יוֹדֵעַ לְאֵי זוֹ קִדֵּשׁ, 
+וְזֶה אֵינוּ יוֹדֵעַ לְאֵי זוֹ קִדֵּשׁ, 
+זֶה נוֹתֵן שְׁנֵי גִטִּים, וְזֶה נוֹתֵן שְׁנֵי גִטִּים.  
+מֵתוּ, לָזֶה אָח וְלָזֶה אָח, 
+זֶה חוֹלֵץ לִשְׁתֵּיהֶם, וְזֶה חוֹלֵץ לִשְׁתֵּיהֶם.  
+לָזֶה אֶחָד וְלָזֶה שְׁנַיִם, 
+הַיְּחִידִי חוֹלֵץ לִשְׁתֵּיהֶם, 
+וְהַשְּׁנַיִם, אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם.  
+אִם קָדְמוּ וְכָנָסוּ, אֵין מוֹצִיאִים מִיָּדָם.  
+
+<small>ט</small>
+לָזֶה שְׁנַיִם, וְלָזֶה שְׁנַיִם, 
+אָחִיו שֶׁלָּזֶה חוֹלֵץ לְאַחַת, 
+וְאָחִיו שֶׁלָּזֶה חוֹלֵץ לְאַחַת; 
+אָחִיו שֶׁלָּזֶה מְיַבֵּם אֶת חֲלוּצָתוֹ שֶׁלָּזֶה, 
+וְאָחִיו שֶׁלָּזֶה מְיַבֵּם אֶת חֲלוּצָתוֹ שֶׁלָּזֶה.  
+קָדְמוּ שְׁנַיִם וְחָלְצוּ, לֹא יְיַבְּמוּ הַשְּׁנַיִם, 
+אֶלָּא אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם.  
+קָדְמוּ וְכָנָסוּ, אֵין מוֹצִיאִין מִיָּדָם. 
+
+<small>י</small>
+מִצְוָה בַגָּדוֹל לְיַבֵּם. 
+וְאִם קָדַם הַקָּטוֹן, זָכָה.  
+הַנִּטְעָן עַל הַשִּׁפְחָה וְנִשְׁתַּחְרָרָה, 
+אוֹ עַל הַנָּכְרִית וְנִתְגַּיָּרָה, 
+הֲרֵי זֶה לֹא יִכְנֹס.  
+וְאִם כָּנַס, אֵין מוֹצִיאִין מִיָּדוֹ.  
+
+<small>יא</small>
+הַנִּטְעָן עַל אֵשֶׁת אִישׁ, 
+וְהוֹצִיאוּהָ מִתַּחַת יָדוֹ, 
+אַף עַל פִּי שֶׁכָּנַס, מוֹצִיא. 
+
+יב [יא!]
+הַמֵּבִיא גֵּט מִמְּדִינַת הַיָּם, וְאָמַר: 
+בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, 
+לֹא יִשָּׂא אֶת אִשְׁתּוֹ.  
+מֵת, 
+'הֲרַגְתִּיו', 'הֲרַגְנוּהוּ', 
+לֹא יִשָּׂא אֶת אִשְׁתּוֹ.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+'הֲרַגְתִּיו', לֹא תִנָּשֵׂא אִשְׁתּוֹ, 
+'הֲרַגְנוּהוּ', תִּנָּשֵׂא אִשְׁתּוֹ. 
+
+יג [יב!]
+הֶחָכָם שֶׁאָסַר אֶת אִשְׁתּוֹ בַנֶּדֶר עַל בַּעְלָהּ, 
+הֲרֵי זֶה לֹא יִשָּׂאֶנָּה.  
+מֵאֵנָה, אוֹ שֶׁחָלְצָה בְפָנָיו, 
+יִשָּׂאֶנָּה, מִפְּנֵי שֶׁהוּא תְנַי בֵּית דִּין.  
+וְכֻלָּם שֶׁהָיוּ לָהֶם נָשִׁים וּמֵתוּ, 
+מֻתָּרוֹת לִנָּשֵׂא לָהֶם.  
+וְכֻלָּם שֶׁנִּשֵּׂאוּ לַאֲחֵרִים, נִתְאַלְמְנוּ אוֹ נִתְגָּרְשׁוּ, 
+מֻתָּרוֹת לְהִנָּשֵׂא לָהֶן.  
+וְכֻלָּם מֻתָּרוֹת לִבְנֵיהֶם וְלַאֲחֵיהֶם. 
+
+
+
+
+
+Chapter 3
+
+<small>א</small>
+אַרְבָּעָה אַחִין: 
+שְׁנַיִם מֵהֶן נְשׁוּאִין שְׁתֵּי אַחְיוֹת, 
+וּמֵתוּ הַנְּשׁוּאִין אֶת הָאַחְיוֹת, 
+הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת, 
+אִם קָדְמוּ וְכָנָסוּ, יוֹצִיאוּ.  
+רְבִּי אֶלְעָזָר אוֹמֵר מִשּׁוּם בֵּית שַׁמַּי: יְקַיְּמוּ. 
+וּבֵית הֶלֵּל אוֹמְרִים: יוֹצִיאוּ. 
+
+<small>ב</small>
+הָיְתָה אַחַת מֵהֶן אֲסוּרָה לְאֶחָד אִסּוּר עֶרְוָה, 
+אָסוּר בָּהּ וּמֻתָּר בַּאֲחוֹתָהּ, 
+וְהַשֵּׁנִי אָסוּר בִּשְׁתֵּיהֶם.  
+אִסּוּר מִצְוָה וְאִסּוּר קְדֻשָּׁה, 
+חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. 
+
+<small>ג</small>
+הָיְתָה אַחַת מֵהֶן אֲסוּרָה עַל זֶה אִסּוּר עֶרְוָה, 
+וְהַשְּׁנִיָּה אֲסוּרָה עַל זֶה אִסּוּר עֶרְוָה, 
+הָאָסוּר לָזֶה מֻתָּר לָזֶה, 
+וְהָאָסוּר לָזֶה מֻתָּר לָזֶה.  
+זוֹ הִיא שֶׁאָמְרוּ: 
+אֲחוֹתָהּ, כְּשֶׁהִיא יְבִמְתָּהּ, 
+אוֹ חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת. 
+
+<small>ד</small>
+שְׁלֹשָׁה אַחִין, 
+שְׁנַיִם מֵהֶן נְשׁוּאִין שְׁתֵּי אַחְיוֹת, 
+אוֹ אִשָּׁה וּבִתָּהּ, 
+אוֹ אִשָּׁה וּבַת בִּתָּהּ, 
+אוֹ אִשָּׁה וּבַת בְּנָהּ, 
+הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. 
+רְבִּי שִׁמְעוֹן פּוֹטֵר.  
+הָיְתָה אַחַת מֵהֶן אֲסוּרָה עָלָיו אִסּוּר עֶרְוָה, 
+אָסוּר בָּהּ וּמֻתָּר בַּאֲחוֹתָהּ; 
+אִסּוּר מִצְוָה וְאִסּוּר קְדֻשָּׁה, 
+חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. 
+
+<small>ה</small>
+שְׁלֹשָׁה אַחִים, 
+שְׁנַיִם מֵהֶן נְשׁוּאִין לִשְׁתֵּי אַחְיוֹת, וְאֶחָד מֻפְנֶה, 
+מֵת אֶחָד מִבַּעֲלֵי אַחְיוֹת, 
+וְעָשָׂה בָהּ מֻפְנֶה מַאֲמָר, 
+וְאַחַר כָּךְ מֵת אָחִיו הַשֵּׁנִי, 
+בֵּית שַׁמַּי אוֹמְרִים: 
+אִשְׁתּוֹ עִמּוֹ, וְהַלָּז תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה.  
+וּבֵית הֶלֵּל אוֹמְרִים: 
+מוֹצִיא אֶת אִשְׁתּוֹ בַגֵּט וּבַחֲלִיצָה, 
+וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה.  
+זוֹ הִיא שֶׁאָמְרוּ: 
+אִי לוֹ עַל אִשְׁתּוֹ וְאִי לוֹ עַל אֵשֶׁת אָחִיו. &lt;אִילוּ&gt;
+
+<small>ו</small>
+שְׁלֹשָׁה אַחִים, 
+שְׁנַיִם מֵהֶן נְשׁוּאִין לִשְׁתֵּי אַחְיוֹת, 
+וְאֶחָד נָשׂוּי נָכְרִית, &lt;נָשׂוּאִי! וכך כולם&gt;
+מֵת אֶחָד מִבַּעֲלֵי אַחְיוֹת, 
+וְכָנַס הַנָּשׂוּי נָכְרִית אֶת אִשְׁתּוֹ, וּמֵת, 
+הָרִאשׁוֹנָה יוֹצָא מִשּׁוּם אֲחוֹת אִשָּׁה, 
+וְהַשְּׁנִיָּה מִשֵּׁם צָרָתָהּ.  
+עָשָׂה בָהּ מַאֲמָר, וּמֵת, 
+נָכְרִית חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת.  
+
+<small>ז</small>
+שְׁלֹשָׁה אַחִים, 
+שְׁנַיִם מֵהֶן נְשׁוּאִין שְׁתֵּי אַחְיוֹת, 
+וְאֶחָד נָשׂוּי נָכְרִית; 
+מֵת הַנָּשׁוּי נָכְרִית, 
+כָּנַס אֶחָד מִבַּעֲלֵי אַחְיוֹת אֶת אִשְׁתּוֹ, מֵת, 
+הָרִאשׁוֹנָה יוֹצָא מִשּׁוּם אֲחוֹת אִשָּׁה, 
+וְהַשְּׁנִיָּה מִשֵּׁם צָרָתָהּ.  
+עָשָׂה בָהּ מַאֲמָר, וּמֵת, 
+נָכְרִית חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. 
+
+<small>ח</small>
+שְׁלֹשָׁה אַחִים, 
+שְׁנַיִם מֵהֶן נְשׁוּאִים שְׁתֵּי אַחְיוֹת, 
+וְאֶחָד נָשׂוּי נָכְרִית; 
+מֵת אֶחָד מִבַּעֲלֵי אַחְיוֹת, 
+כָּנַס (אֶחָד) הַנָּשׁוּי נָכְרִית אֶת אִשְׁתּוֹ, 
+וּמֵתָה אִשְׁתּוֹ שֶׁלַּשֵּׁנִי, 
+וְאַחַר כָּךְ מֵת הַנָּשׁוּי נָכְרִית, 
+הֲרֵי זוֹ אֲסוּרָה עָלָיו עוֹלָמִית, 
+הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אַחַת.  
+
+<small>ט</small>
+שְׁלֹשָׁה אַחִים, 
+שְׁנַיִם מֵהֶם נְשׁוּאִין שְׁתֵּי אַחְיוֹת, 
+וְאֶחָד נָשׂוּי נָכְרִית. 
+גֵּרַשׁ אֶחָד מִבַּעֲלֵי אַחְיוֹת אֶת אִשְׁתּוֹ, 
+וּמֵת הַנָּשׁוּי נָכְרִית, 
+וּכְנָסָהּ הַמְגָרֵשׁ, וּמֵת, 
+זוֹ הִיא שֶׁאָמָרוּ, 
+שֶׁאִם מֵתוּ אוֹ נִתְגָּרְשׁוּ, צָרוֹתֵיהֶם מֻתָּרוֹת. 
+
+<small>י</small>
+וְכֻלָּם שֶׁהָיוּ לָהֶן קִדּוּשִׁין אוֹ גֵרוּשִׁין בְּסָפֵק, 
+הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת.  
+כֵּיצַד סְפֵק קִדּוּשִׁין אוֹ גֵרוּשִׁים? 
+זָרַק לָהּ קִדּוּשֶׁיהָ, סָפֵק קָרוֹב לָהּ, סָפֵק קָרוֹב לוֹ, 
+זֶה סְפֵק קִדּוּשִׁין.  
+כֵּיצַד סְפֵק גֵּרוּשִׁין? 
+כָּתַב בִּכְתַב יָדוֹ וְאֵין עָלָיו עֵדִים, 
+יֵשׁ לוֹ עֵדִים וְאֵין בּוֹ זְמַן, 
+יֶשׁ בּוֹ זְמַן וְאֵין בּוֹ אֶלָּא עֵד אֶחָד, 
+זֶהוּ סְפֵק גֵּרוּשִׁין. 
+
+<small>יא</small>
+שְׁלֹשָׁה אַחִים נְשׁוּאִים שָׁלוֹשׁ נָשִׁים נָכְרִיּוֹת, 
+מֵת אֶחָד מֵהֶן, 
+וְעָשָׂה בָהּ הַשֵּׁנִי מַאֲמָר, וּמֵת, 
+הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת, שֶׁנֶּאֱמַר: (דברים כה,ה) 
+"וּמֵת אַחַד מֵהֶם... יְבָמָהּ יָבֹא עָלֶיהָ", 
+שֶׁעָלֶיהָ זִקַּת יָבָם אֶחָד, 
+וְלֹא שֶׁעָלֶיהָ זִקַּת שְׁנֵי יְבָמִים.  
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+מְיַבֵּם לְאֵיזוֹ שֶׁיִּרְצֶה, וְחוֹלֵץ לַשְּׁנִיָּה.  
+
+<small>יב</small>
+שְׁנֵי אַחִים נְשׁוּאִים שְׁתֵּי אַחְיוֹת, 
+מֵת אֶחָד מֵהֶן, 
+וְאַחַר כָּךְ מֵתָה אִשְׁתּוֹ שֶׁלַּשֵּׁנִי, 
+הֲרֵי זוֹ אֲסוּרָה עָלָיו עוֹלָמִית, 
+הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אַחַת. 
+
+<small>יג</small>
+שְׁנַיִם שֶׁקִּדְּשׁוּ שְׁתֵּי נָשִׁים, 
+בְּשָׁעַת כְּנֵיסָתָן לַחֻפָּה, 
+הֶחְלִיפוּ אֶת שֶׁלָּזֶה בָזֶה וְאֶת שֶׁלָּזֶה בָזֶה, 
+הֲרֵי אֵלּוּ חַיָּבִים מִשּׁוּם אֵשֶׁת אִישׁ.  
+וְאִם הָיוּ אַחִים, מִשֵּׁם אֵשֶׁת אָח.  
+וְאִם הָיוּ אַחְיוֹת, מִשּׁוּם 'וְאִשָּׁה אֶל אֲחוֹתָהּ'.  
+וְאִם הָיוּ נִדּוֹת, מִשּׁוּם נִדָּה.  
+מַפְרִישִׁין אוֹתָם שְׁלֹשָׁה חֳדָשִׁים, 
+שֶׁמֵּא מְעֻבָּרוֹת הֵן. 
+וְאִם הָיוּ קְטַנּוֹת וְלֹא רְאוּיוֹת לַוָּלֶד, 
+מַחְזִירִין אוֹתָן מִיָּד.  
+וְאִם הָיוּ כֹהֲנוֹת, נִפְסָלוּ מִן הַכְּהֻנָּה. 
+
+
+
+
+
+Chapter 4
+
+<small>א</small>
+הַחוֹלֵץ לִיבִמְתּוֹ, וְנִמְצֵאת מְעֻבֶּרֶת וְיָלָדָה, 
+בִּזְמַן שֶׁהַוֶּלֶד שֶׁלְּקַיָּמָה, 
+הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, 
+וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו, 
+וְלֹא נִפְסָלָה מִן הַכְּהֻנָּה; 
+וְאִם אֵין הַוָּלֶד שֶׁלְּקַיָּמָה, 
+הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, 
+וְהִיא אֲסוּרָה בִקְרוֹבָיו, 
+וּפְסָלָהּ מִן הַכְּהֻנָּה. 
+
+הַכּוֹנֵס אֶת יְבִמְתּוֹ, וְנִמְצֵאת מְעֻבֶּרֶת וְיָלָדָה, 
+בִּזְמַן שֶׁהַוֶּלֶד שֶׁלְּקַיָּמָא, 
+יוֹצִיא, וְחַיָּבִין בַּקָּרְבָּן, 
+וְאִם אֵין הַוֶּלֶד שֶׁלְּקַיָּמָא, יְקַיֵּם.  
+סָפֵק בֶּן תִּשְׁעָה לָרִאשׁוֹן, 
+וּבֶן שִׁבְעָה לַשֵּׁנִי, 
+יוֹצִיא, וְהַוָּלֶד כָּשֵׁר, 
+וְחַיָּבִים אָשָׁם תָּלוּי. 
+
+<small>ב</small>
+שׁוֹמֶרֶת יָבָם שֶׁנָּפְלוּ לָהּ נְכָסִים, 
+מוֹדִים בֵּית שַׁמַּי וּבֵית הֶלֵּל, 
+שֶׁהִיא מוֹכֶרֶת וְנוֹתֶנֶת, וְקַיָּם.  
+מֵתָה, 
+מַה יַּעֲשׁוּ בִכְתֻבָּתָהּ וּבִנְכָסִים הַנִּכְנָסִין וְהַיּוֹצְאִין עִמָּהּ? 
+בֵּית שַׁמַּי אוֹמְרִים: 
+יַחֲלֹקוּ יוֹרְשֵׁי הַבַּעַל עִם יוֹרְשֵׁי הָאָב.  
+וּבֵית הֶלֵּל אוֹמְרִים: 
+הַנְּכָסִים, בְּחֶזְקָתָן, 
+וּכְתֻבָּה, בְּחֶזְקַת יוֹרְשֵׁי הַבַּעַל, 
+וּנְכָסִים הַנִּכְנָסִין וְהַיּוֹצְאִין עִמָּהּ, 
+בְּחֶזְקַת יוֹרְשֵׁי הָאָב. 
+
+<small>ג</small>
+כְּנָסָהּ, 
+הֲרֵי הִיא כְאִשְׁתּוֹ לְכָל דָּבָר, 
+וּבִלְבַד שֶׁתְּהֵא כְתֻבָּתָהּ עַל נִכְסֵי בַעֲלָהּ הָרִאשׁוֹן. 
+
+<small>ד</small>
+מִצְוָה בַגָּדוֹל לְיַבֵּם.  
+לֹא רָצָה, מְהַלְּכִין עַל כָּל הָאַחִין.  
+לֹא רָצוּ, חוֹזְרִים אֵצֶל הַגָּדוֹל וְאוֹמְרִים לוֹ: 
+עָלֶיךָ מִצְוָה, אוֹ חֲלֹץ, אוֹ יַבֵּם! 
+
+<small>ה</small>
+תָּלָה בַקָּטוֹן עַד שֶׁיַּגְדִּיל, 
+וּבַגָּדוֹל עַד שֶׁיָּבֹא מִמְּדִינַת הַיָּם, 
+וּבַחֵרֵשׁ וּבַשּׁוֹטֶה, 
+אֵין שׁוֹמְעִין לוֹ, אֶלָּא אוֹמְרִין לוֹ: 
+עָלֶיךָ מִצְוָה, אוֹ חֲלֹץ, אוֹ יַבֵּם!
+
+<small>ו</small>
+הַחוֹלֵץ לִיבִמְתּוֹ, 
+הֲרֵי הוּא כְאֶחָד מִכָּל הָאַחִים בַּנַּחֲלָה.  
+אִם יֶשׁ אָב, הַנְּכָסִים שֶׁלָּאָב.  
+הַכּוֹנֵס אֶת יְבִמְתּוֹ, זָכָה בְנִכְסֵי אָחִיו.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+בֵּין כָּךְ וּבֵין כָּךְ, אִם יֶשׁ אָב, הַנְּכָסִים שֶׁלָּאָב.  
+
+<small>ז</small>
+הַחוֹלֵץ לִיבִמְתּוֹ, 
+הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו. 
+הוּא אָסוּר בְּאִמָּהּ, וּבְאֵם אִמָּהּ, וּבְאֵם אָבִיהָ, 
+וּבְבִתָּהּ, וּבְבַת בִּתָּהּ, וּבְבַת בְּנָהּ, 
+וּבַאֲחוֹתָהּ בִּזְמַן שֶׁהִיא קַיֶּמֶת. 
+הָאַחִין מֻתָּרִין.  
+וְהִיא אֲסוּרָה בְאָבִיו, וּבַאֲבִי אָבִיו, 
+וּבִבְנוֹ, וּבְבֶן בְּנוֹ, 
+בְּאָחִיו, וּבְבֶן אָחִיו.  
+מֻתָּר אָדָם בִּקְרוֹבַת צָרַת חֲלוּצָתוֹ, 
+וְאָסוּר בְּצָרַת קְרוֹבַת חֲלוּצָתוֹ. 
+
+<small>ח</small>
+הַחוֹלֵץ לִיבִמְתּוֹ, 
+וְנָשָׂא אָחִיו אֶת אֲחוֹתָהּ, וּמֵת, 
+חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת.  
+וְכֵן הַמְגָרֵשׁ אֶת אִשְׁתּוֹ, 
+וְנָשָׂא אָחִיו אֶת אֲחוֹתָהּ, וּמֵת, 
+הֲרֵי זוֹ פְטוּרָה. 
+
+<small>ט</small>
+שׁוֹמֶרֶת יָבָם שֶׁקִּדֵּשׁ אָחִיו אֶת אֲחוֹתָהּ, 
+מִשֵּׁם רְבִּי יְהוּדָה בֶן בְּתִירָה אָמָרוּ: 
+אוֹמְרִים לוֹ: 
+הַמְתֵּן עַד שֶׁיַּעֲשֶׂה אָחִיךָ הַגָּדוֹל מַעֲשֶׂה! 
+חָלְצוּ אָחִים אוֹ כָנָסוּ, 
+יִכְנֹס אֶת אִשְׁתּוֹ.  
+מֵתָה הַיְבָמָה, יִכְנֹס.  
+מֵת הַיָּבָם, מוֹצִיא אֶת אִשְׁתּוֹ בַגֵּט, 
+וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה. 
+
+<small>י</small>
+הַיְבָמָה לֹא תַחֲלֹץ וְלֹא תִתְיַבֵּם, 
+עַד שֶׁיְּהוּ לָהּ שְׁלֹשָׁה חֳדָשִׁים.  
+וְכֵן שְׁאָר כָּל הַנָּשִׁים, 
+לֹא יִנָּשְׂאוּ וְלֹא יִתְאָרְסוּ, 
+עַד שֶׁיִּהְיוּ לָהֶן שְׁלֹשָׁה חֳדָשִׁים,  
+אֶחָד בְּתוּלוֹת וְאֶחָד בְּעוּלוֹת וְאֶחָד אַלְמָנוֹת, 
+וְאֶחָד גְּרוּשׁוֹת וְאֶחָד אֲרוּסוֹת וְאֶחָד נְשׁוּאוֹת.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+הַנְּשׁוּאוֹת יִתְאָרְסוּ וְהָאֲרוּסוֹת יִנָּשֵׂאוּ, 
+חוּץ מִן הָאֲרוּסָה שֶׁבִּיהוּדָה, 
+מִפְּנֵי שֶׁלִּבּוֹ גַס בָּהּ.  
+רְבִּי יוֹסֵה אוֹמֵר: 
+כָּל הַנָּשִׁים יִתְאָרְסוּ, 
+חוּץ מִן הָאַלְמָנָה, מִפְּנֵי הָאִבּוּל. 
+
+<small>יא</small>
+אַרְבָּעָה אַחִין נְשׁוּאִין אַרְבַּע נָשִׁים, וּמֵתוּ, 
+אִם רָצָה הַגָּדוֹל שֶׁבָּהֶן לְיַבֵּם אֶת כֻּלָּם, 
+הָרְשׁוּת בְּיָדוֹ.  
+מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי נָשִׁים וּמֵת, 
+בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁלְּאַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ.  
+הָיְתָה אַחַת כְּשֵׁרָה, וְאַחַת פְּסוּלָה, 
+אִם הָיָה חוֹלֵץ, חוֹלֵץ לִפְסוּלָה; 
+וְאִם הָיָה מְיַבֵּם, מְיַבֵּם לִכְשֵׁרָה. 
+
+<small>יב</small>
+הַמַּחְזִיר אֶת גְּרוּשָׁתוֹ, 
+וְהַנּוֹשֵׂא אֶת חֲלוּצָתוֹ, 
+וְהַנּוֹשֵׂא אֶת קְרוֹבַת חֲלוּצָתוֹ, 
+יוֹצִיא, וְהַוָּלֶד מַמְזֵר.  
+דִּבְרֵי רְבִּי עֲקִיבָה.  
+וַחֲכָמִים אוֹמְרִים: 
+אֵין הַוָּלֶד מַמְזֵר.  
+וּמוֹדִים בְּנוֹשֵׂא אֶת קְרוֹבַת חֲלוּצָתוֹ, 
+שֶׁהַוָּלֶד מַמְזֵר. 
+
+<small>יג</small>
+אֵי זֶה הוּא מַמְזֵר? 
+כָּל שְׁאֵר בָּשָׂר שֶׁהוּא 'בַּל יָבֹא'.  
+דִּבְרֵי רְבִּי עֲקִיבָה.  
+שִׁמְעוֹן הַתִּמְנִי אוֹמֵר: 
+כָּל שֶׁחַיָּבִים עָלָיו כָּרֵת בִּידֵי שָׁמַיִם. 
+וַהֲלָכָה כִדְבָרָיו.  
+רְבִּי יְהוֹשֻׁעַ אוֹמֵר: 
+כָּל שֶׁחַיָּבִים עָלָיו מִיתַת בֵּית דִּין.  
+
+<small>יד</small>
+<small>יד</small>
+אָמַר רְבִּי שִׁמְעוֹן בֶּן עַזַּי: &lt;ר' הוסף על ידי המגיה&gt;
+מָצָאתִי מְגִלַּת יֹחָסִים בִּירוּשָׁלַיִם וְכָתוּב בָּהּ: 
+'אִישׁ פְּלוֹנִי מַמְזֵר מֵאֵשֶׁת אִישׁ', 
+לְקַיֵּם דִּבְרֵי רְבִּי יְהוֹשֻׁעַ.  
+
+<small>יה</small>
+אִשְׁתּוֹ שֶׁמֵּתָה, מֻתָּר בַּאֲחוֹתָהּ. 
+גֵּרְשָׁהּ וּמֵתָה, מֻתָּר בַּאֲחוֹתָהּ. 
+יְבִמְתּוֹ שֶׁמֵּתָה, מֻתָּר בַּאֲחוֹתָהּ. 
+חָלַץ לָהּ וּמֵתָה, מֻתָּר בַּאֲחוֹתָהּ. 
+נִשֵּׂאת לְאַחֵר וּמֵתָה, מֻתָּר בַּאֲחוֹתָהּ.  
+
+
+
+
+
+Chapter 5
+
+<small>א</small>
+רַבָּן גַּמְלִיאֵל אוֹמֵר: 
+אֵין גֵּט אַחַר גֵּט, 
+וְלֹא מַאֲמָר אַחַר מַאֲמָר, 
+וְלֹא בְעִילָה אַחַר בְּעִילָה, 
+וְלֹא חֲלִיצָה אַחַר חֲלִיצָה.  
+וַחֲכָמִים אוֹמְרִים: 
+יֵשׁ גֵּט אַחַר גֵּט, וְאַחַר מַאֲמָר,
+אֲבָל לֹא אַחַר בְּעִילָה וְלֹא אַחַר חֲלִיצָה כְלוּם. 
+
+<small>ב</small>
+כֵּיצַד? 
+עָשָׂה מַאֲמָר בִּיבִמְתּוֹ, נָתַן לָהּ גֵּט, 
+צְרִיכָה הֵימֶנּוּ חֲלִיצָה.  
+עָשָׂה בָהּ מַאֲמָר וְחָלַץ, 
+צְרִיכָה הֵימֶנּוּ גֵט.  
+עָשָׂה בָהּ מַאֲמָר וּבָעַל, 
+הֲרֵי זוֹ כְמִצְוָתָהּ. 
+
+<small>ג</small>
+נָתַן גֵּט, וְעָשָׂה בָהּ מַאֲמָר, 
+צְרִיכָה גֵט וַחֲלִיצָה.  
+נָתַן גֵּט, וּבָעַל, 
+צְרִיכָה גֵט וַחֲלִיצָה.  
+נָתַן גֵּט, וְחָלַץ, 
+אֵין אַחַר חֲלִיצָה כְלוּם.  
+
+<small>ד</small>
+חָלַץ, וְעָשָׂה מַאֲמָר, נָתַן גֵּט, וּבָעַל, 
+אוֹ בָּעַל, וְעָשָׂה מַאֲמָר, נָתַן גֵּט וְחָלַץ, 
+אֵין אַחַר חֲלִיצָה כְלוּם.  
+אֶחָד יְבָמָה אַחַת וְאֶחָד שְׁתֵּי יְבָמוֹת. 
+
+<small>ה</small>
+כֵּיצַד? 
+עָשָׂה מַאֲמָר בָּזוֹ, וּמַאֲמָר בָּזוֹ, 
+צְרִיכוֹת שְׁנֵי גִטִּים וַחֲלִיצָה.  
+מַאֲמָר בָּזוֹ, וְגֵּט בָּזוֹ, 
+צְרִיכָה גֵט וַחֲלִיצָה.  
+מַאֲמָר בָּזוֹ, וּבָעַל לָזוֹ, 
+צְרִיכוֹת שְׁנֵי גִטִּים וַחֲלִיצָה.  
+מַאֲמָר בָּזוֹ, וְגֵט לָזוֹ,
+צְרִיכָה גֵט וַחֲלִיצָה.  
+מַאֲמָר בָּזוֹ, וְחָלַץ לָזוֹ, 
+רִאשׁוֹנָה צְרִיכָה גֵט.  
+
+<small>ו</small>
+גֵּט לָזוֹ, וְגֵט לָזוֹ, 
+צְרִיכוֹת הֵימֶנּוּ חֲלִיצָה.  
+גֵּט לָזוֹ, וּבָעַל לָזוֹ, 
+צְרִיכָה גֵט וַחֲלִיצָה.  
+גֵּט לָזוֹ, וּמַאֲמָר לָזוֹ, 
+צְרִיכָה גֵט וַחֲלִיצָה.  
+גֵּט לָזוֹ, וְחָלַץ לָזוֹ, 
+אֵין אַחַר חֲלִיצָה כְלוּם. 
+
+<small>ז</small>
+חָלַץ וְחָלַץ, 
+חָלַץ וְעָשָׂה מַאֲמָר, 
+נָתַן גֵּט וּבָעַל, 
+אוֹ בָּעַל וּבָעַל, 
+אוֹ בָעַל וְעָשָׂה מַאֲמָר, 
+נָתַן גֵּט וְחָלַץ, 
+אֵין אַחַר חֲלִיצָה כְלוּם, 
+בֵּין יָבָם אֶחָד לִשְׁתֵּי יְבָמוֹת, 
+בֵּין שְׁנֵי יְבָמִין לִיבָמָה אַחַת. 
+
+<small>ח</small>
+חָלַץ וְעָשָׂה מַאֲמָר, 
+נָתַן גֵּט וּבָעַל, 
+אוֹ בָעַל וְעָשָׂה מַאֲמָר, 
+נָתַן גֵּט וְחָלַץ, 
+אֵין אַחַר חֲלִיצָה כְלוּם, 
+בֵּין בַּתְּחִלָּה, בֵּין בָּאֶמְצַע, בֵּין בַּסּוֹף. &lt;בֵּין בְּאֶמְצַע, בֵּין בְּסוֹף&gt; 
+הַבְּעִילָה, 
+בִּזְמַן שֶׁהִיא כַתְּחִלָּה, אֵין אַחֲרֶיהָ כְלוּם.  
+רְבִּי נְחֶמְיָה אוֹמֵר: 
+אֶחָד בְּעִילָה וְאֶחָד חֲלִיצָה, 
+בֵּין בַּתְּחִלָּה, בֵּין בָּאֶמְצַע, בֵּין בַּסּוֹף, 
+אֵין אַחֲרֵיהֶן כְלוּם. 
+
+
+
+
+
+Chapter 6
+
+<small>א</small>
+הַבָּא עַל יְבִמְתּוֹ, 
+בֵּין שׁוֹגֵג, בֵּין מֵזִיד, בֵּין בְּאֹנֶס, בֵּין בְּרָצוֹן, 
+אֲפִלּוּ הוּא שׁוֹגֵג וְהִיא מְזִידָה, 
+הוּא מֵזִיד וְהִיא שׁוֹגֶגֶת, 
+הוּא אָנוּס וְהִיא לֹא אֲנוּסָה, 
+הִיא אֲנוּסָה וְהוּא לֹא אָנוּס, 
+אֶחָד הַמְּעָרֶה וְאֶחָד הַגּוֹמֵר, 
+קָנָה.  
+וְלֹא חָלַק בֵּין בִּיאָה לְבִיאָה. 
+
+<small>ב</small>
+וְכֵן הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת הָאֲמוּרוֹת בַּתּוֹרָה, 
+אוֹ פְסוּלוֹת, אַלְמָנָה לְכֹהֵן גָּדוֹל, 
+גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, 
+מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, 
+בַּת יִשְׂרָאֵל לַמַּמְזֵר וְלַנָּתִין, 
+פָּסַל.  
+וְלֹא חָלַק בֵּין בִּיאָה לְבִיאָה. 
+
+<small>ג</small>
+אַלְמָנָה לְכֹהֵן גָּדוֹל, 
+גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, 
+מִן הָאֵרוּסִין, לֹא יֹאכְלוּ בִתְרוּמָה. 
+רְבִּי אֶלְעָזָר וּרְבִּי שִׁמְעוֹן מַכְשִׁירִין.  
+נִתְאַלְמְנוּ אוֹ נִתְגָּרָשׁוּ, 
+מִן הַנִּשּׂוּאִין, פְּסוּלוֹת, 
+וּמִן הָאֵרוּסִין, כְּשֵׁרוֹת. 
+
+<small>ד</small>
+כֹּהֵן גָּדוֹל לֹא יִשָּׂא אַלְמָנָה, 
+בֵּין אַלְמָנָה מִן הָאֵרוּסִין, 
+בֵּין אַלְמָנָה מִן הַנִּשּׂוּאִין.  
+לֹא יִשָּׂא אֶת הַבּוֹגֶרֶת. 
+רְבִּי אֶלְעָזָר וּרְבִּי שִׁמְעוֹן מַכְשִׁירִין בַּבּוֹגֶרֶת.  
+
+<small>ה</small>
+לֹא יִשָּׂא אֶת מֻכַּת עֵץ.  
+אֵרַס אֶת הָאַלְמָנָה, וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל, 
+יִכְנֹס.  
+מַעֲשֶׂה בִּיהוֹשֻׁעַ בֶּן גַּמְלָא, 
+שֶׁקִּדֵּשׁ אֶת מַרְתָה בַּת בַּיְתוֹס, 
+וּמִנָּהוּ הַמֶּלֶךְ לִהְיוֹת כֹּהֵן גָּדוֹל, 
+וּכְנָסָהּ.  
+שׁוֹמֶרֶת יָבָם לְכֹהֵן הֶדְיוֹט, 
+וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל, 
+אַף עַל פִּי שֶׁעָשָׂה בָהּ מַאֲמָר, 
+לֹא יִכְנֹס.  
+כֹּהֵן גָּדוֹל שֶׁמֵּת אָחִיו, 
+חוֹלֵץ וְלֹא מְיַבֵּם. 
+
+<small>ו</small>
+כֹּהֵן הֶדְיוֹט לֹא יִשָּׂא אֶת אַיְלוֹנִית, 
+אֶלָּא אִם כֵּן יֵשׁ לוֹ אִשָּׁה וּבָנִים. &lt;אֵם כֵּן&gt; 
+רְבִּי יְהוּדָה אוֹמֵר: 
+אַף מִי שֶׁיֶּשׁ לוֹ אִשָּׁה וּבָנִים, 
+לֹא יִשָּׂא אֶת אַיְלוֹנִית, 
+שֶׁהִיא זוֹנָה הָאֲמוּרָה בַתּוֹרָה.  
+וַחֲכָמִים אוֹמְרִים: 
+אֵין זוֹנָה אֶלָּא גִיּוֹרֶת וּמְשֻׁחְרֶרֶת, 
+וְשֶׁנִּבְעֲלָה בְעִילַת זְנוּת. 
+
+<small>ז</small>
+לֹא יִבָּטֵל אָדָם מִפִּרְיָה וְרִבְיָה, 
+אֶלָּא אִם כֵּן יֵשׁ לוֹ בָנִים.  
+בֵּית שַׁמַּי אוֹמְרִים: שְׁנֵי זְכָרִים.  
+וּבֵית הֶלֵּל אוֹמְרִים: זָכָר וּנְקֵבָה, שֶׁנֶּאֱמַר: (בראשית ה,ב) 
+"זָכָר וּנְקֵבָה בְרָאָם".  
+נָשָׂא אִשָּׁה, וְשָׁהָה עִמָּהּ עֶשֶׂר שָׁנִים וְלֹא יָלְדָה, 
+אֵינוּ רַשַּׁי לִבָּטֵל.  
+גֵּרְשָׁהּ, מֻתֶּרֶת לְהִנָּשֵׂא לְאַחֵר.  
+רַשַּׁי הַשֵּׁנִי לִשְׁהוֹת עִמָּהּ עֶשֶׂר שָׁנִים.  
+וְאִם הִפִּילָה, מוֹנֶה מִשָּׁעָה שֶׁהִפִּילָה.  
+הָאִישׁ מְצֻוֶּה עַל פִּרְיָה וְרִבְיָה, 
+אֲבָל לֹא הָאִשָּׁה.  
+רְבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר: 
+עַל שְׁנֵיהֶם הוּא אוֹמֵר (בראשית א,כח) 
+"וַיְבָרֶךְ אֹתָם אֱלהִים וַיֹּאמֶר לָהֶם אֱלהִים: 
+פְּרוּ וּרְבוּ!" 
+
+
+
+
+
+Chapter 7
+
+<small>א</small>
+אַלְמָנָה לְכֹהֵן גָּדוֹל, 
+גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, 
+הִכְנִיסָה לּוֹ עַבְדֵי מְלוֹג וְעַבְדֵי צֹאן בַּרְזֶל, 
+עַבְדֵי מְלוֹג לֹא יֹאכְלוּ בִתְרוּמָה, 
+וְעַבְדֵי צֹאן בַּרְזֶל יֹאכְלוּ.  
+וְאֵלּוּ הֵן עַבְדֵי מְלוֹג: 
+אִם מֵתוּ, מֵתוּ לָהּ, 
+וְאִם הוֹתִירוּ, הוֹתִירוּ לָהּ.  
+אַף עַל פִּי שֶׁהוּא חַיָּב בִּמְזוֹנוֹתָן, 
+לֹא יֹאכְלוּ בִתְרוּמָה.  
+
+<small>ב</small>
+וְאֵלּוּ הֵן עַבְדֵי צֹאן בַּרְזֶל: 
+אִם מֵתוּ, מֵתוּ לוֹ, 
+וְאִם הוֹתִירוּ, הוֹתִירוּ לוֹ.  
+הוֹאִיל וְהוּא חַיָּב בְּאַחְרָיוּתָן, 
+הֲרֵי אֵלּוּ יֹאכֵלוּ. 
+
+<small>ג</small>
+בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לַכֹּהֵן, 
+וְהִכְנִיסָה לוֹ בֵין עַבְדֵי מְלוֹג, 
+וּבֵין עַבְדֵי צֹאן בַּרְזֶל, 
+הֲרֵי אֵלּוּ יֹאכֵלוּ.  
+וּבַת כֹּהֵן שֶׁנִּשֵּׂאת לְיִשְׂרָאֵל, 
+וְהִכְנִיסָה לּוֹ בֵּין עַבְדֵי מְלוֹג, 
+וּבֵין עַבְדֵי צֹאן בַּרְזֶל, 
+הֲרֵי אֵלּוּ לֹא יֹאכֵלוּ. 
+
+<small>ד</small>
+בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לַכֹּהֵן, 
+מֵת, וְהִנִּיחָהּ מְעֻבֶּרֶת, 
+לֹא יֹאכֵלוּ עֲבָדֶיהָ בִתְרוּמָה, 
+מִפְּנֵי חֶלְקוֹ שֶׁלָּעֹבֶר. 
+הָעֹבֶר פּוֹסֵל וְאֵינוּ מַאֲכִיל.  
+דִּבְרֵי רְבִּי יוֹסֵה.  
+אָמְרוּ לוֹ: 
+מֵאַחַר שֶׁהֵעַדֹתָ בָּנוּ עַל בַּת יִשְׂרָאֵל לַכֹּהֵן, 
+וְעַל בַּת כֹּהֵן לַכֹּהֵן, 
+מֵת, וְהִנִּיחָהּ מְעֻבֶּרֶת, 
+לֹא יֹאכְלוּ עֲבָדֶיהָ בִתְרוּמָה, 
+מִפְּנֵי חֶלְקוֹ שֶׁלָּעֹבֶר. 
+
+<small>ה</small>
+הָעֹבֶר, וְהַיָּבָם, וְהָאֵרוּסִין, 
+וְהַחֵרֵשׁ, וּבֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, 
+פּוֹסְלִין וְלֹא מַאֲכִילִין.  
+סָפֵק שֶׁהוּא בֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, 
+סָפֵק שֶׁאֵינוּ בֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, 
+סָפֵק שֶׁהֵבִיא שְׁתֵּי שְׂעָרוֹת, 
+סָפֵק שֶׁלֹּא הֵבִיא,  
+נָפַל הַבַּיִת עָלָיו וְעַל בַּת אָחִיו, &lt;בן. בגליון: ס"א בת&gt;
+וְאֵין יָדוּעַ אֵי זֶה מֵת רִאשׁוֹן, 
+צָרָתָהּ חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. 
+
+<small>ו</small>
+הָאוֹנֵס, וְהַמְפַתֶּה, וְהַשּׁוֹטֶה, 
+לֹא פוֹסְלִין וְלֹא מַאֲכִילִין.  
+וְאִם אֵינָן רְאוּיִין לָבֹא בְיִשְׂרָאֵל, 
+הֲרֵי אֵלּוּ פוֹסְלִין.  
+כֵּיצַד? 
+הָיָה יִשְׂרָאֵל שֶׁבָּא עַל בַּת כֹּהֵן, 
+תֹּאכַל בִּתְרוּמָה; 
+עִבְּרָה, לֹא תֹאכַל בִּתְרוּמָה; 
+נִתְחַתַּךְ הָעֹבֶר בְּמֵעֶיהָ, תֹּאכַל.  
+הָיָה כֹהֵן שֶׁבָּא עַל בַּת יִשְׂרָאֵל, 
+לֹא תֹאכַל בִּתְרוּמָה; 
+עִבְּרָה, לֹא תֹאכַל; 
+יָלְדָה, תֹּאכַל.  
+נִמְצָא כֹחוֹ שֶׁלַּבֵּן גָּדוֹל מִשֶּׁלָּאָב.  
+
+<small>ז</small>
+הָעֶבֶד פּוֹסֵל מִשֵּׁם בִּיאָה, וְאֵינוּ פוֹסֵל מִשּׁוּם זֶרַע.  
+כֵּיצַד? 
+בַּת יִשְׂרָאֵל לַכֹּהֵן וּבַת כֹּהֵן לְיִשְׂרָאֵל, 
+וְיָלְדָה מִמֶּנּוּ בֵן, 
+וְהָלַךְ הַבֵּן וְנִכְבַּשׁ עַל הַשִּׁפְחָה, וְיָלְדָה מִמֶּנּוּ בֵן, 
+הֲרֵי זֶה עֶבֶד. 
+הָיְתָה אֵם אָבִיו בַּת יִשְׂרָאֵל לַכֹּהֵן, 
+לֹא תֹאכַל בִּתְרוּמָה; 
+בַּת כֹּהֵן לְיִשְׂרָאֵל, תֹּאכַל בִּתְרוּמָה.  
+
+<small>ח</small>
+מַמְזֵר פּוֹסֵל וּמַאֲכִיל.  
+כֵּיצַד? 
+בַּת יִשְׂרָאֵל לַכֹּהֵן, וּבַת כֹּהֵן לְיִשְׂרָאֵל, 
+וְיָלְדָה מִמֶּנּוּ בַת, 
+וְהָלְכָה הַבַּת וְנִשֵּׂאת לְעֶבֶד, 
+וְנִשֵּׂאת לַנָּכְרִי, וְיָלְדָה מִמֶּנּוּ בֵן, 
+הֲרֵי זֶה מַמְזֵר. 
+הָיְתָה אֵם אִמּוֹ בַת יִשְׂרָאֵל לַכֹּהֵן, 
+תֹּאכַל בִּתְרוּמָה; 
+וּבַת כֹּהֵן לְיִשְׂרָאֵל, 
+לֹא תֹאכַל בִּתְרוּמָה. 
+
+<small>ט</small>
+כֹּהֵן גָּדוֹל, פְּעָמִים שֶׁהוּא פוֹסֵל.  
+כֵּיצַד? 
+בַּת כֹּהֵן שֶׁנִּשֵּׂאת לְיִשְׂרָאֵל, 
+וְיָלְדָה מִמֶּנּוּ בַת, 
+וְהָלְכָה הַבַּת וְנִשֵּׂאת לַכֹּהֵן, 
+וְיָלְדָה מִמֶּנּוּ בֵן, 
+הֲרֵי זֶה רָאוּי לִהְיוֹת כֹּהֵן גָּדוֹל, 
+עוֹמֵד וּמְשַׁמֵּשׁ עַל גַּבֵּי הַמִּזְבֵּח, 
+מַאֲכִיל אֶת אִמּוֹ, 
+וּפוֹסֵל אֶת אֵם אִמּוֹ. 
+זֹאת אוֹמֶרֶת: 
+"לֹא כִבְנִי כֹהֵן גָּדוֹל, 
+שֶׁהוּא פוֹסְלַנִי מִן הַתְּרוּמָה. 
+
+
+
+
+
+Chapter 8
+
+<small>א</small>
+הֶעָרֵל וְכָל הַטְּמֵאִים, 
+לֹא יֹאכְלוּ בִתְרוּמָה.  
+נְשֵׁיהֶם וְעַבְדֵיהֶם יֹאכֵלוּ.  
+פְּצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, 
+הֵם וְעַבְדֵיהֶם אוֹכְלִים, 
+וּנְשֵׁיהֶם לֹא יֹאכֵלוּ.  
+וְאִם לֹא יְדָעָהּ מִשֶּׁנֶּעֱשָׂה פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, 
+הֲרֵי אֵלּוּ יֹאכֵלוּ. 
+
+<small>ב</small>
+אֵי זֶה פְצוּעַ דַּכָּא? 
+כָּל שֶׁנִּפְצְעוּ בֵיצִים שֶׁלּוֹ, 
+אֲפִלּוּ אַחַת מֵהֶן.  
+וּכְרוּת שָׁפְכָה? 
+שֶׁנִּכְרַת הַגִּיד.  
+וְנִשְׁתַּיַּר בָּעֲטָרָה אֲפִלּוּ כַחוּט, 
+כָּשֵׁר.  
+פְּצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, 
+מֻתָּרִין בַּגִּיּוֹרֶת וּבַמְּשֻׁחְרֶרֶת, 
+וְאֵינָן אֲסוּרִין אֶלָּא מִלָּבֹא בַקָּהָל, 
+שֶׁנֶּאֱמַר: (דְּבָרִים כג,ב) 
+"לֹא יָבֹא פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יי". 
+
+<small>ג</small>
+עַמּוֹנִי וּמוֹאָבִי אֲסוּרִין, 
+וְאִסּוּרָן אִסּוּר עוֹלָם, 
+אֲבָל נְקֵבוֹתֵיהֶם מֻתָּרוֹת מִיָּד.  
+מִצְרִי וַאֲדוֹמִי, 
+אֵינָן אֲסוּרִין אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, 
+אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת.  
+[רְבִּי שִׁמְעוֹן מַתִּיר אֶת הַנְּקֵבוֹת מִיָּד.]  
+אָמַר רְבִּי שִׁמְעוֹן: 
+קַל וָחֹמֶר הַדְּבָרִים: 
+וּמָה, אִם בִּמְקוֹם שֶׁאָסַר אֶת הַזְּכָרִים אִסּוּר עוֹלָם, 
+הִתִּיר אֶת הַנְּקֵבוֹת מִיָּד, 
+מְקוֹם שֶׁלֹּא אָסַר אֶת הַזְּכָרִים 
+אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, 
+אֵינוּ דִין שֶׁנַּתִּיר אֶת הַנְּקֵבוֹת מִיָּד? 
+אָמְרוּ לוֹ: 
+"אִם הֲלָכָה, נְקַבֵּל, 
+וְאִם לַדִּין, יֵשׁ תְּשׁוּבָה."  
+אָמַר לָהֶם: 
+"לֹא כִי, אֶלָּא הֲלָכָה אֲנִי אוֹמֵר!" 
+מַמְזֵרִין וּנְתִינִין אֲסוּרִין, 
+וְאִסּוּרָן אִסּוּר עוֹלָם, 
+אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת. 
+
+<small>ד</small>
+אָמַר רְבִּי יְהוֹשֻׁעַ: 
+שָׁמַעְתִּי שֶׁהַסָּרִיס חוֹלֵץ, וְחוֹלְצִים לְאִשְׁתּוֹ, 
+וְהַסָּרִיס לֹא חוֹלֵץ, וְלֹא חוֹלְצִים לְאִשְׁתּוֹ, 
+וְאֵין לִי לְפָרֵשׁ.  
+אָמַר רְבִּי עֲקִיבָה: 
+אֲנִי אֲפָרֵשׁ: 
+סְרִיס אָדָם חוֹלֵץ, וְחוֹלְצִים [לְאִשְׁתּוֹ], 
+שֶׁהָיְתָה לוֹ שָׁעַת כֹּשֶׁר.  
+סְרִיס חַמָּה לֹא חוֹלֵץ וְלֹא חוֹלְצִים לְאִשְׁתּוֹ, 
+שֶׁלֹּא הָיְתָה [לוֹ] שָׁעַת כֹּשֶׁר.  
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+לֹא כִי, 
+אֶלָּא סְרִיס חַמָּה חוֹלֵץ, וְחוֹלְצִין לְאִשְׁתּוֹ, 
+שֶׁיֶּשׁ לוֹ רְפוּאָה.  
+סְרִיס אָדָם לֹא חוֹלֵץ וְלֹא חוֹלְצִים לְאִשְׁתּוֹ, 
+שֶׁאֵין לוֹ רְפוּאָה.  
+הֵעִיד רְבִּי יְהוֹשֻׁעַ בֶּן בְּתִירָה 
+עַל בֶּן מָגוֹסֶת, שֶׁהָיָה בִירוּשָׁלַיִם סְרִיס אָדָם, 
+וְיִבְּמוּ אֶת אִשְׁתּוֹ. 
+לְקַיֵּם דִּבְרֵי רְבִּי עֲקִיבָה. 
+
+<small>ה</small>
+הַסָּרִיס לֹא חוֹלֵץ, וְלֹא מְיַבֵּם.  
+וְכֵן אַיְלוֹנִית לֹא חוֹלֶצֶת, וְלֹא מִתְיַבֶּמֶת.  
+הַסָּרִיס שֶׁחָלַץ לִיבִמְתּוֹ, לֹא פְסָלָהּ; 
+בְּעָלָהּ, פְּסָלָהּ, מִפְּנֵי שֶׁהִיא בְּעִילַת זְנוּת.  
+
+<small>ו</small>
+וְכֵן אַיְלוֹנִית שֶׁחָלְצוּ לָהּ אַחִים, לֹא פְסָלוּהָ; 
+בְּעָלוּהָ, פְּסָלוּהָ, מִפְּנֵי שֶׁהִיא בְּעִילַת זְנוּת. 
+
+<small>ז</small>
+סְרִיס חַמָּה כֹהֵן שֶׁנָּשָׂא לְבַת יִשְׂרָאֵל, 
+מַאֲכִילָהּ בִּתְרוּמָה.  
+רְבִּי יוֹסֵה וּרְבִּי שִׁמְעוֹן אוֹמְרִים: 
+אַנְדְּרוֹגִינָס כֹּהֵן שֶׁנָּשָׂא לְבַת יִשְׂרָאֵל, 
+מַאֲכִילָהּ בִּתְרוּמָה.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+טוֹמְטוֹם שֶׁנִּקְרַע וְנִמְצָא זָכָר, 
+לֹא יַחֲלֹץ, מִפְּנֵי שֶׁהוּא כְּסָרִיס.  
+אַנְדּרוֹגִינָס נוֹשֵׂא, אֲבָל לֹא נִשָּׂא.  &lt;נִשֵּׂא&gt;
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+חַיָּבִין עָלָיו סְקִילָה כַּזָּכָר. 
+
+
+
+
+
+Chapter 9
+
+<small>א</small>
+יֵשׁ מֻתָּרוֹת לְבַעְלֵיהֶן וַאֲסוּרוֹת לִיבִמֵיהֶן, 
+מֻתָּרוֹת לִיבִמֵיהֶן וַאֲסוּרוֹת לְבַעְלֵיהֶן, 
+מֻתָּרוֹת לְאֵלּוּ וְלָאֵלּוּ, 
+וַאֲסוּרוֹת לָאֵלּוּ וְלָאֵלּוּ.  
+
+<small>ב</small>
+אֵלּוּ מֻתָּרוֹת לְבַעְלֵיהֶן וַאֲסוּרוֹת לִיבִמֵיהֶן: 
+כֹּהֵן הֶדְיוֹט שֶׁקִּדֵּשׁ אֶת הָאַלְמָנָה, 
+וְיֵשׁ לוֹ אָח כֹּהֵן גָּדוֹל; 
+כָּשֵׁר שֶׁנָּשָׂא כְשֵׁרָה, 
+וְיֵשׁ לוֹ אָח חָלָל; 
+יִשְׂרָאֵל שֶׁנָּשָׂא יִשְׂרְאֵלִית, 
+וְיֵשׁ לוֹ אָח מַמְזֵר; 
+מַמְזֵר שֶׁנָּשָׂא מַמְזֶרֶת, 
+וְיֵשׁ לוֹ אָח יִשְׂרָאֵל, 
+מֻתָּרוֹת לְבַעֲלֵיהֶן וַאֲסוּרוֹת לִיבִמֵיהֶן. 
+
+<small>ג</small>
+אֵלּוּ מֻתָּרוֹת לִיבִמֵיהֶן וַאֲסוּרוֹת לְבַעְלֵיהֶם: 
+כֹּהֵן גָּדוֹל שֶׁקִּדֵּשׁ אֶת הָאַלְמָנָה, 
+וְיֵשׁ לוֹ אָח כֹּהֵן הֶדְיוֹט; 
+כָּשֵׁר שֶׁנָּשָׂא חֲלָלָה, 
+וְיֵשׁ לוֹ אָח חָלָל; 
+יִשְׂרָאֵל שֶׁנָּשָׂא מַמְזֶרֶת, 
+וְיֵשׁ לוֹ אָח מַמְזֵר; 
+מַמְזֵר שֶׁנָּשָׂא יִשְׂרְאֵלִית, 
+וְיֵשׁ לוֹ אָח יִשְׂרָאֵל, 
+מֻתָּרוֹת לִיבִמֵיהֶן וַאֲסוּרוֹת לְבַעְלֵיהֶן.  
+
+<small>ד</small>
+אֲסוּרוֹת לָאֵלּוּ וְלָאֵלּוּ: 
+כֹּהֵן גָּדוֹל שֶׁנָּשָׂא אֶת הָאַלְמָנָה, 
+וְיֵשׁ לוֹ אָח כֹּהֵן גָּדוֹל, אוֹ כֹהֵן הֶדְיוֹט; 
+כָּשֵׁר שֶׁנָּשָׂא חֲלָלָה, 
+וְיֵשׁ לוֹ אָח כָּשֵׁר; 
+יִשְׂרָאֵל שֶׁנָּשָׂא מַמְזֶרֶת, 
+וְיֵשׁ לוֹ אָח יִשְׂרָאֵל; 
+מַמְזֵר שֶׁנָּשָׂא יִשְׂרְאֵלִית, 
+וְיֵשׁ לוֹ אָח מַמְזֵר, 
+אֲסוּרוֹת לָאֵלּוּ וְלָאֵלּוּ.  
+וּשְׁאָר כָּל הַנָּשִׁים מֻתָּרוֹת לְבַעְלֵיהֶן וְלִיבִמֵיהֶן. 
+
+<small>ה</small>
+שְׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים: 
+שְׁנִיָּה לַבַּעַל וְלֹא שְׁנִיָּה לַיָּבָם, 
+אֲסוּרָה לַבַּעַל וּמֻתֶּרֶת לַיָּבָם.  
+שְׁנִיָּה לַיָּבָם וְלֹא שְׁנִיָּה לַבַּעַל, 
+אֲסוּרָה לַיָּבָם וּמֻתֶּרֶת לַבַּעַל.  
+שְׁנִיָּה לָזֶה וְלָזֶה, 
+אֲסוּרָה לָזֶה וְלָזֶה.  
+אֵין לָהּ לֹא כְתֻבָּה, וְלֹא פֵרוֹת, 
+וְלֹא מְזוֹנוֹת, וְלֹא בְלָיוֹת, 
+וְהַוָּלֶד כָּשֵׁר, כּוֹפִין אוֹתוֹ לְהוֹצִיא.  
+אַלְמָנָה לְכֹהֵן גָּדוֹל, 
+גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, 
+מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, 
+בַּת יִשְׂרָאֵל לַמַּמְזֵר וְלַנָּתִין, 
+וְיֵשׁ לָהֶן כְּתֻבָּה. 
+
+<small>ו</small>
+בַּת יִשְׂרָאֵל מְאֹרֶסֶת לַכֹּהֵן, 
+מְעֻבֶּרֶת מִכֹּהֵן, 
+שׁוֹמֶרֶת יָבָם לַכֹּהֵן, 
+וְכֵן בַּת כֹּהֵן לְיִשְׂרָאֵל, 
+לֹא תֹאכַל בִּתְרוּמָה.  
+בַּת יִשְׂרָאֵל מְאֹרֶסֶת לַלֵּוִי, 
+מְעֻבֶּרֶת מִלֵּוִי, 
+שׁוֹמֶרֶת יָבָם לַלֵּוִי, 
+וְכֵן בַּת לֵוִי לְיִשְׂרָאֵל, 
+לֹא תֹאכַל בַּמַּעֲשֵׂר.  
+בַּת לֵוִי מְאֹרֶסֶת לַכֹּהֵן, 
+מְעֻבֶּרֶת מִכֹּהֵן, 
+שׁוֹמֶרֶת יָבָם לַכֹּהֵן, 
+וְכֵן בַּת כֹּהֵן לַלֵּוִי, 
+לֹא יֹאכְלוּ לֹא בִתְרוּמָה וְלֹא בַמַּעֲשֵׂר. 
+
+<small>ז</small>
+בַּת יִשְׂרָאֵל שֶׁנִּשֵּׂאת לַכֹּהֵן, 
+תֹּאכַל בִּתְרוּמָה; 
+מֵת, וְלָהּ מִמֶּנּוּ בֵן, 
+תֹּאכַל בִּתְרוּמָה.  
+נִשֵּׂאת לַלֵּוִי, 
+תֹּאכַל בַּמַּעֲשֵׂר; 
+מֵת, וְלָהּ מִמֶּנּוּ בֵן, 
+תֹּאכַל בַּמַּעֲשֵׂר.  
+נִשֵּׂאת לְיִשְׂרָאֵל, 
+לֹא תֹאכַל לֹא בִתְרוּמָה וְלֹא בַמַּעֲשֵׂר. 
+
+<small>ח</small>
+מֵת בְּנָהּ מִיִּשְׂרָאֵל, 
+תֹּאכַל בַּמַּעֲשֵׂר.  
+מִלֵּוִי, 
+תֹּאכַל בִּתְרוּמָה.  
+מֵת בְּנָהּ מִכֹּהֵן, 
+לֹא תֹאכַל לֹא בִתְרוּמָה וְלֹא בַמַּעֲשֵׂר. 
+
+<small>ט</small>
+בַּת כֹּהֵן שֶׁנִּשֵּׂאת לְיִשְׂרָאֵל, 
+לֹא תֹאכַל בִּתְרוּמָה; 
+מֵת, וְלָהּ מִמֶּנּוּ בֵן, 
+לֹא תֹאכַל בִּתְרוּמָה.  
+נִשֵּׂאת לַלֵּוִי, 
+תֹּאכַל בַּמַּעֲשֵׂר; 
+מֵת, וְלָהּ מִמֶּנּוּ בֵן, 
+תֹּאכַל בַּמַּעֲשֵׂר.  
+נִשֵּׂאת לַכֹּהֵן, 
+תֹּאכַל בִּתְרוּמָה; 
+מֵת, וְלָהּ מִמֶּנּוּ בֵן, 
+תֹּאכַל בִּתְרוּמָה.  
+מֵת בְּנָהּ מִכֹּהֵן, 
+לֹא תֹאכַל בִּתְרוּמָה.  
+מִלֵּוִי, 
+לֹא תֹאכַל בַּמַּעֲשֵׂר.  
+מֵת בְּנָהּ מִיִּשְׂרָאֵל, 
+חוֹזֶרֶת בְּבֵית אָבִיהָ. עַל זוֹ נֶאֱמַר: (ויקרא כב,יג) 
+"וְשָׁבָה אֶל בֵּית אָבִיהָ כִנְעוּרֶיהָ, 
+מִלֶּחֶם אָבִיהָ תֹאכֵל". 
+
+
+
+
+
+Chapter 10
+
+<small>א</small>
+הָאִשָּׁה שֶׁהָלַךְ בַּעְלָהּ לִמְדִינַת הַיָּם, 
+בָּאוּ וְאָמְרוּ לָהּ: 
+"מֵת בַּעְלִיךְ", 
+וְנִשֵּׂאת, 
+וְאַחַר כָּךְ בָּא בַעְלָהּ, 
+תֵּצֵא מִזֶּה וּמִזֶּה, 
+וּצְרִיכָה גֵט מִזֶּה וּמִזֶּה. 
+אֵין לָהּ כְּתֻבָּה, וְלֹא פֵרוֹת, 
+וְלֹא מְזוֹנוֹת, וְלֹא בְלָיוֹת עַל זֶה וְעַל זֶה. 
+אִם נָטְלָה מִזֶּה וּמִזֶּה, תַּחְזִיר.  
+וְהַוָּלֶד מַמְזֵר מִזֶּה וּמִזֶּה.  
+לֹא זֶה וָזֶה מִטַּמִּין לָהּ.  
+וְלֹא זֶה וָזֶה זַכָּאִים לֹא בִמְצִיאָתָהּ, 
+וְלֹא בְמַעֲשֵׂה יָדֶיהָ, וְלֹא בְהָפֵר נְדָרֶיהָ.  
+הָיְתָה בַת יִשְׂרָאֵל, נִפְסָלָה מִן הַכְּהֻנָּה, 
+וּבַת לֵוִי, מִן הַמַּעֲשֵׂר, 
+וּבַת כֹּהֵן, מִן הַתְּרוּמָה.  
+אֵין יוֹרְשָׁיו שֶׁלָּזֶה וְיוֹרְשָׁיו שֶׁלָּזֶה יוֹרְשִׁין כְּתֻבָּתָהּ.  
+מֵתוּ אָחִים שֶׁלָּזֶה וְאָחִין שֶׁלָּזֶה, 
+חוֹלְצִין וְלֹא מְיַבְּמִין.  
+
+<small>ב</small>
+רְבִּי יוֹסֵה אוֹמֵר: 
+כְּתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן.  
+רְבִּי אֶלְעָזָר אוֹמֵר: 
+הָרִאשׁוֹן זַכַּי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ, 
+וּבְהָפֵר נְדָרֶיהָ.  
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+בִּיאָתָהּ וַחֲלִיצָתָהּ מֵאָחִין שֶׁלָּרִאשׁוֹן פּוֹטֶרֶת צָרָתָהּ, 
+וְאֵין הַוָּלֶד מַמְזֵר.  
+וְאִם נִשֵּׂאת שֶׁלֹּא בִרְשׁוּת, 
+מֻתֶּרֶת לַחְזֹר לוֹ. 
+
+<small>ג</small>
+נִשֵּׂאת עַל פִּי בֵית דִּין, 
+תֵּצֵא, וּפְטוּרָה מִן הַקָּרְבָּן.  
+וְשֶׁלֹּא עַל פִּי בֵית דִּין, 
+תֵּצֵא, וְחַיֶּבֶת בַּקָּרְבָּן.  
+יִפָּה כֹחָן שֶׁלְּבֵית דִּין, 
+שֶׁפְּטוּרָה מִן הַקָּרְבָּן.  
+הוֹרוּהָ בֵית דִּין לְהִנָּשֵׂא, 
+וְהָלְכָה וְקִלְקְלָה, 
+חַיֶּבֶת בַּקָּרְבָּן, 
+שֶׁלֹּא הִתִּירוּהָ אֶלָּא לְהִנָּשֵׂא. 
+
+<small>ד</small>
+הָאִשָּׁה שֶׁהָלַךְ בַּעְלָהּ וּבְנָהּ לִמְדִינַת הַיָּם, 
+בָּאוּ וְאָמְרוּ לָהּ: 
+'מֵת בַּעְלִיךְ, וְאַחַר כָּךְ מֵת בְּנֵךְ', 
+וְנִשֵּׂאת, 
+וְאַחַר כָּךְ אָמְרוּ לָהּ: 
+'חִלּוּף הָיוּ הַדְּבָרִים', 
+תֵּצֵא, וְהַוָּלֶד הָרִאשׁוֹן וְהָאַחֲרוֹן מַמְזֵר.  
+
+<small>ה</small>
+אָמְרוּ לָהּ: 
+'מֵת בְּנֵךְ וְאַחַר כָּךְ מֵת בַּעְלִיךְ', 
+וְנִתְיַבְּמָה, 
+וְאַחַר כָּךְ אָמְרוּ לָהּ: 
+'חִלּוּף הָיוּ הַדְּבָרִים', 
+תֵּצֵא, וְהַוָּלֶד הָרִאשׁוֹן וְהָאַחֲרוֹן מַמְזֵר.  
+
+<small>ו</small>
+אָמְרוּ לָהּ: 
+'מֵת בַּעְלִיךְ', 
+וְנִשּׂאֵת, 
+וְאַחַר כָּךְ אָמְרוּ לָהּ: 
+'קַיָּם הָיָה וּמֵת', 
+תֵּצֵא, וְהַוָּלֶד הָרִאשׁוֹן מַמְזֵר, 
+וְהָאַחֲרוֹן אֵינוּ מַמְזֵר.  
+
+<small>ז</small>
+אָמְרוּ לָהּ: 
+'מֵת בַּעְלִיךְ', 
+וְנִתְקַדְּשָׁה, 
+וְאַחַר כָּךְ בָּא בַעְלָהּ, 
+מֻתֶּרֶת לַחֲזוֹר לוֹ.  
+אַף עַל פִּי שֶׁנָּתַן לָהּ הָאַחֲרוֹן גֵּט, 
+לֹא פְסָלָהּ מִן הַכְּהֻנָּה.  
+זֶה מִדְרָשׁ דָרַשׁ רְבִּי אֶלְעָזָר בֶּן מַתְיָה: (ויקרא כא,ז)
+"וְאִשָּׁה גְרוּשָׁה מֵאִישָּׁהּ"  
+לֹא מֵאִישׁ שֶׁאֵינוּ אִישָׁהּ. 
+
+<small>ח</small>
+מִי שֶׁהָלְכָה אִשְׁתּוֹ לִמְדִינַת הַיָּם, 
+בָּאוּ וְאָמְרוּ לוֹ: 
+'מֵתָה אִשְׁתָּךְ', 
+וְנָשָׂא אֶת אֲחוֹתָהּ, 
+וְאַחַר כָּךְ בָּאת אִשְׁתּוֹ, 
+מֻתֶּרֶת לַחֲזוֹר לוֹ.  
+הוּא מֻתָּר בִּקְרוֹבוֹת שְׁנִיָּה, 
+וְהַשְּׁנִיָּה מֻתֶּרֶת בִּקְרוֹבָיו.  
+וְאִם מֵתָה הָרִאשׁוֹנָה, 
+מֻתָּר בַּשְּׁנִיָּה.  
+
+<small>ט</small>
+אָמְרוּ לוֹ: 
+מֵתָה אִשְׁתָּךְ, 
+וְנָשָׂא אֶת אֲחוֹתָהּ, 
+וְאַחַר כָּךְ אָמְרוּ לוֹ: 
+קַיֶּמֶת הָיַת וּמֵתָה, 
+הַוָּלֶד הָרִאשׁוֹן מַמְזֵר, 
+וְהָאַחֲרוֹן אֵינוּ מַמְזֵר.  
+
+<small>י</small>
+רְבִּי יוֹסֵה אוֹמֵר: 
+כָּל שֶׁהוּא פוֹסֵל עַל יְדֵי אֲחֵרִים, 
+פּוֹסֵל עַל יְדֵי עַצְמוֹ; 
+וְשֶׁאֵינוּ פוֹסֵל עַל יְדֵי אֲחֵרִים, 
+אֵינוּ פוֹסֵל עַל יְדֵי עַצְמוֹ. 
+
+<small>יא</small>
+אָמְרוּ לוֹ 'מֵתָה אִשְׁתָּךְ', 
+וְנָשָׂא אֶת אֲחוֹתָהּ מֵאָבִיהָ, 
+מֵתָה, וְנָשָׂא אֶת אֲחוֹתָהּ מֵאִמָּהּ, 
+מֵתָה, וְנָשָׂא אֶת אֲחוֹתָהּ מֵאָבִיהָ, 
+מֵתָה, וְנָשָׂא אֶת אֲחוֹתָהּ מֵאִמָּהּ, 
+[וְנִמְצְאוּ כֻלָּן קַיָּמוֹת], 
+מֻתָּר בָּרִאשׁוֹנָה וּבַשְּׁלִישִׁית וּבַחֲמִישִׁית, 
+וּפוֹטְרוֹת צָרוֹתֵיהֶם, 
+וְאָסוּר בַּשְּׁנִיָּה וּבָרְבִיעִית, 
+וְאֵין בִּיאַת אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ.  
+
+<small>יב</small>
+וְאִם בָּא עַל הַשְּׁנִיָּה לְאַחַר מִיתַת הָרִאשׁוֹנָה, 
+מֻתָּר בַּשְּׁנִיָּה וּבָרְבִיעִית, 
+וּפוֹטְרוֹת צָרוֹתֵיהֶם, 
+וְאָסוּר בַּשְּׁלִישִׁית וּבַחֲמִישִׁית, 
+וְאֵין בִּיאַת אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. 
+
+<small>יג</small>
+בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, 
+הוּא פוֹסֵל עַל יְדֵי אַחִין, 
+וְאַחִין פּוֹסְלִין עַל, 
+אֶלָּא שֶׁהוּא פּוֹסֵל תְּחִלָּה, 
+וְהָאַחִין פּוֹסְלִין תְּחִלָּה וָסוֹף.  
+בָּאוּ עָלֶיהָ אַחִין וְעָשׁוּ בָהּ מַאֲמָר, 
+נָתְנוּ גֵט אוֹ חָלְצוּ, 
+פָּסְלוּ עַל יָדָיו. 
+
+<small>יד</small>
+כֵּיצַד? 
+בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, 
+וּפָסַל עַל יְדֵי אַחִים,
+בָּאוּ עָלֶיהָ אַחִין וְעָשׁוּ בָהּ מַאֲמָר, 
+נָתְנוּ גֵט אוֹ חָלְצוּ, 
+פָּסְלוּ עַל יָדָיו.
+
+<small>טו</small>
+בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, 
+וְאַחַר כָּךְ בָּא אָחִיו שֶׁהוּא בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד עָלֶיהָ,
+פָּסַל עַל יָדָיו.  
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+לֹא פָסַל. 
+
+
+<small>יו</small>
+בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, 
+וְאַחַר כָּךְ בָּא עַל צָרָתָהּ, 
+פָּסַל עַל יְדֵי עַצְמוֹ.  
+וּרְבִּי שִׁמְעוֹן אוֹמֵר: 
+לֹא פָסַל.  
+
+<small>יז</small>
+בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, וּמֵת, 
+חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת.  
+נָשָׂא אִשָּׁה וּמֵת, 
+הֲרֵי זוֹ פְטוּרָה. 
+
+<small>יח</small>
+בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, 
+וּמִשֶּׁהִגְדִּיל נָשָׂא אִשָּׁה אַחֶרֶת, [וּמֵת], &lt;מִשֶּׁהִגְדִּיל וְנָשָׂא&gt;
+אִם לֹא יָדַע אֶת הָרִאשׁוֹנָה מִשֶּׁהִגְדִּיל, 
+הַשְּׁנִיָּה אוֹ חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת,  
+הָרִאשׁוֹנָה חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. 
+רְבִּי שִׁמְעוֹן אוֹמֵר: 
+מְיַבֵּם לְאֵיזוֹ שֶׁיִּרְצֶה, וְחוֹלֵץ לַשְּׁנִיָּה.  
+אֶחָד שֶׁהוּא בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, 
+וְאֶחָד שֶׁהוּא בֶּן עֶשְׂרִים שָׁנָה שֶׁלֹּא הֵבִיא שְׁתֵּי שְׂעָרוֹת. 
+
+
+
+
+
+Chapter 11
+
+<small>א</small>
+נוֹשְׂאִין עַל הָאֲנוּסָה וְעַל הַמְפֻתָּה.  
+הָאוֹנֵס וְהַמְפַתֶּה עַל הַנְּשׁוּאָה, חַיָּב.  
+נוֹשֵׂא הוּא אָדָם אֲנוּסַת אָבִיו וּמְפֻתַּת אָבִיו, 
+אֲנוּסַת בְּנוֹ וּמְפֻתַּת בְּנוֹ.  
+רְבִּי יְהוּדָה אוֹסֵר בַּאֲנוּסַת אָבִיו וּבִמְפֻתַּת אָבִיו. 
+
+<small>ב</small>
+גִּיּוֹרֶת שֶׁנִּתְגַּיְּרוּ בָנֶיהָ עִמָּהּ, 
+לֹא חוֹלְצִים וְלֹא מְיַבְּמִין, 
+אֲפִלּוּ הוֹרָתוֹ שֶׁלָּרִאשׁוֹן שֶׁלֹּא בִקְדֻשָּׁה וְלֵדָתוֹ בִקְדֻשָּׁה, 
+וְהַשֵּׁנִי הוֹרָתוֹ וְלֵדָתוֹ בִקְדֻשָּׁה. 
+וְכֵן הַשִּׁפְחָה שֶׁנִּשְׁתַּחְרְרוּ בָנֶיהָ עִמָּהּ. 
+
+<small>ג</small>
+חָמֵשׁ נָשִׁים שֶׁנִּתְעָרְבוּ וַלְדוֹתֵיהֶן, 
+הִגְדִּילוּ הַתַּעֲרוּבוֹת וְנָשְׂאוּ נָשִׁים, וּמֵתוּ, 
+אַרְבָּעָה חוֹלְצִים לְאַחַת, וְאֶחָד מְיַבֵּם.  
+הוּא וּשְׁלֹשָׁה חוֹלְצִים לְאַחַת, וְאֶחָד מְיַבֵּם.  
+נִמְצְאוּ אַרְבַּע חֲלִיצוֹת וְיִבּוּם לְכָל אַחַת וְאַחַת. 
+
+<small>ד</small>
+הָאִשָּׁה שֶׁנִּתְעָרַב וַלְדָהּ בִּוְלַד כַּלָּתָהּ, 
+הִגְדִּילוּ הַתַּעֲרוּבוֹת וְנָשְׂאוּ נָשִׁים וּמֵתוּ, 
+בְּנֵי הַכַּלָּה חוֹלְצִין וְלֹא מְיַבְּמִין, 
+שֶׁהוּא סְפֵק אֵשֶׁת אָחִיו, וְאֵשֶׁת אֲחִי אָבִיו. 
+וּבְנֵי הַזְּקֵנָה, אוֹ חוֹלְצִין אוֹ מְיַבְּמִין, 
+שֶׁהוּא סְפֵק אֵשֶׁת אָחִיו וְאֵשֶׁת בֶּן אָחִיו.  
+מֵתוּ כְשֵׁרִין, 
+הַתַּעֲרוּבוֹת לִבְנֵי הַזְּקֵנָה חוֹלְצִין וְלֹא מְיַבְּמִין, 
+שֶׁסְּפֵק אֵשֶׁת אָחִיו וְאֵשֶׁת אֲחִי אָבִיו. 
+וּבְנֵי הַכַּלָּה, 
+אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם. 
+
+<small>ה</small>
+כֹּהָנֶת שֶׁנִּתְעָרַב וַלְדָּהּ בִּוְלַד שִׁפְחָתָהּ, 
+הֲרֵי אֵלּוּ אוֹכְלִין בִּתְרוּמָה, 
+וְחוֹלְקִים חֵלֶק אֶחָד עַל הַגֹּרֶן, 
+אֵינָן מִטַּמִּין לַמֵּתִים, 
+וְאֵינָן נוֹשְׂאִין נָשִׁים, 
+בֵּין כְּשֵׁרוֹת בֵּין פְּסוּלוֹת.  
+
+<small>ו</small>
+הִגְדִּילוּ הַתַּעֲרוּבוֹת, 
+וְשִׁחְרְרוּ זֶה אֶת זֶה, 
+נוֹשְׂאִין נָשִׁים וּרְאוּיוֹת לִכְהֻנָּה; 
+וְאֵינָן מִטַּמִּין לַמֵּתִים, 
+וְאִם נִטַּמּוּ, אֵין סוֹפְגִין אֶת הָאַרְבָּעִים; 
+אֵין אוֹכְלִין בִּתְרוּמָה, 
+וְאִם אָכָלוּ, אֵינָן מְשַׁלְּמִין קֶרֶן וְחֹמֶשׁ; 
+וְאֵין חוֹלְקִין עַל הַגֹּרֶן; 
+וּמוֹכְרִין אֶת הַתְּרוּמָה, 
+וְהַדָּמִין שֶׁלָּהֶן; 
+וְאֵין חוֹלְקִים בְּקָדְשֵׁי הַמִּקְדָּשׁ, 
+וְאֵין נוֹתְנִין לָהֶם קָדָשִׁים, 
+וְאֵין מוֹצִיאִים אֶת שֶׁלָּהֶם מִידֵיהֶם; 
+וּפְטוּרִים מִן הַזְּרוֹעַ וּמִן הַלְּחָיַיִם וּמִן הַקֵּיבָה; 
+וּבְכוֹרָן יְהֵי רוֹעֶה עַד שֶׁיִּסְתָּאֵב; 
+וְנוֹתְנִין לָהֶם חָמְרֵי יִשְׂרָאֵל וְחָמְרֵי כֹהֲנִים. 
+
+<small>ז</small>
+מִי שֶׁלֹּא שָׁהַת אַחַר בַּעְלָהּ שְׁלֹשָׁה חֳדָשִׁים, 
+וְנִשֵּׂאת וְיָלְדָה, 
+וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן וְאִם בֶּן שִׁבְעָה לָאַחֲרוֹן, 
+הָיוּ לָהּ בָּנִים מִן הָרִאשׁוֹן וּבָנִים מִן הַשֵּׁנִי, 
+חוֹלְצִין וְלֹא מְיַבְּמִין. 
+וְכֵן הוּא לָהֶם, חוֹלֵץ וְלֹא מְיַבֵּם.  
+הָיוּ לוֹ אַחִים מִן הָרִאשׁוֹן וְאַחִין מִן הַשֵּׁנִי, 
+שֶׁלֹּא מֵאוֹתָהּ הָאֵם, 
+הוּא חוֹלֵץ וּמְיַבֵּם, 
+וְהֵן חוֹלְצִין וּמְיַבְּמִין.
+
+<small>ח</small>
+הָיָה אֶחָד יִשְׂרָאֵל וְאֶחָד כֹּהֵן, 
+נָשָׂא אִשָּׁה וּרְאוּיָה לַכֹּהֵן, 
+אֵינוּ מִטַּמֵּא לַמֵּתִים, 
+וְאִם נִטַּמָּא, אֵינוּ סוֹפֵג אֶת הָאַרְבָּעִים; 
+וְאֵינוּ אוֹכֵל בִּתְרוּמָה, 
+וְאִם אָכַל, אֵינוּ מְשַׁלֵּם קֶרֶן וְחֹמֶשׁ; 
+וְאֵינוּ חוֹלֵק עַל הַגֹּרֶן; 
+וּמוֹכֵר אֶת הַתְּרוּמָה, וְהַדָּמִין שֶׁלּוֹ; 
+וְאֵינוּ חוֹלֵק בְּקָדְשֵׁי הַמִּקְדָּשׁ, 
+וְאֵין נוֹתְנִין לוֹ קָדָשִׁים, 
+וְאֵין מוֹצִיאִין אֶת שֶׁלּוֹ מִיָּדוֹ; 
+וּפָטוּר מִן הַזְּרוֹעַ וּמִן הַלְּחָיַיִם וּמִן הַקֵּיבָה; 
+וּבְכוֹרוֹ יְהֵי רוֹעֶה עַד שֶׁיִּסְתָּאֵב; 
+וְנוֹתְנִין לוֹ חָמְרֵי יִשְׂרָאֵל וְחָמְרֵי כֹהֲנִים.  
+
+<small>ט</small>
+הָיוּ שְׁנֵיהֶם כֹּהֲנִים, 
+הוּא אוֹנֵן עֲלֵיהֶם, וְהֵן אוֹנְנִין עָלָיו; 
+הוּא אֵינוּ מִטַּמֵּא לָהֶם, וְהֵן אֵינָן מִטַּמִּין לוֹ; 
+הוּא לֹא יוֹרֵשׁ אוֹתָם, אֲבָל הֵן יוֹרְשִׁין אוֹתוֹ; 
+וּפָטוּר עַל מַכָּתוֹ וְעַל קִלְלָתוֹ שֶׁלָּזֶה וְשֶׁלָּזֶה; 
+וְעוֹלֶה בְמִשְׁמָרוֹ שֶׁלָּזֶה וְשֶׁלָּזֶה, וְאֵינוּ חוֹלֵק; 
+וְאִם הָיוּ שְׁנֵיהֶם בְּמִשְׁמָר אֶחָד, 
+נוֹטֵל חֵלֶק אֶחָד. 
+
+
+
+
+
+Chapter 12
+
+<small>א</small>
+מִצְוַת חֲלִיצָה, בִּשְׁלֹשָׁה דַיָּנִים, 
+אֲפִלּוּ שְׁלָשְׁתָּן הֶדְיוֹטוֹת.  
+חָלְצָה בְמַנְעָל, חֲלִיצָתָהּ כְּשֵׁרָה; 
+בְּאַנְפֶּלְיָא, חֲלִיצָתָהּ פְּסוּלָה.  
+בְּסַנְדָּל שֶׁיֶּשׁ לוֹ עָקֵב, כָּשֵׁר; 
+וְשֶׁאֵין לוֹ עָקֵב, פָּסוּל.  
+מִן הָאַרְכֻּבָה וּלְמַטָּן, חֲלִיצָתָהּ כְּשֵׁרָה; 
+מִן הָאַרְכֻּבָה וּלְמַעְלָן, חֲלִיצָתָהּ פְּסוּלָה. 
+
+<small>ב</small>
+חָלְצָה בְסַנְדָּל שֶׁאֵינוּ שֶׁלּוֹ, 
+אוֹ בְסַנְדָּל שֶׁלָּעֵץ, 
+אוֹ בְשֶׁלִּשְׂמאל בְּיָמִין, 
+חֲלִיצָתָהּ כְּשֵׁרָה.  
+חָלְצָה בְגָדוֹל שֶׁהוּא יָכוֹל לְהַלֵּךְ בּוֹ, (כָּשֵׁר)
+אוֹ בַקָּטוֹן שֶׁהוּא חוֹפֶה אֶת רוֹב רַגְלוֹ, 
+חֲלִיצָתָהּ כְּשֵׁרָה.  
+חָלְצָה בַלַּיְלָה, 
+חֲלִיצָתָהּ כְּשֵׁרָה; 
+וּרְבִּי אֱלִיעֶזֶר פּוֹסֵל.  
+וּבַשְּׂמאל, חֲלִיצָתָהּ פְּסוּלָה. 
+רְבִּי אֱלִיעֶזֶר מַכְשִׁיר. 
+
+<small>ג</small>
+חָלְצָה וְרָקְקָה, אֲבָל לֹא קָרָאת, 
+חֲלִיצָתָהּ כְּשֵׁרָה.  
+קָרָאת וְרָקְקָה, אֲבָל לֹא חָלְצָה, 
+חֲלִיצָתָהּ פְּסוּלָה.  
+חָלְצָה וְקָרָאתָה, אֲבָל לֹא רָקְקָה, 
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+חֲלִיצָתָהּ פְּסוּלָה. 
+וּרְבִּי עֲקִיבָה [אוֹמֵר]: 
+חֲלִיצָתָהּ כְּשֵׁרָה.  
+
+<small>ד</small>
+אָמַר רְבִּי אֱלִיעֶזֶר: (דברים כה,ט)
+"כָּכָה יֵעָשֶׂה", דָּבָר שֶׁהוּא מַעֲשֶׂה מְעַכֵּב.  
+אָמַר לוֹ רְבִּי עֲקִיבָה: 
+מִשָּׁם רְאָיָה? 
+"כָּכָה יֵעָשֶׂה לָאִישׁ", דָּבָר שֶׁהוּא מַעֲשֶׂה בְאִישׁ. 
+
+<small>ה</small>
+הַחֵרֵשׁ שֶׁנֶּחֱלַץ, 
+וְהַחֵרֶשֶׁת שֶׁחָלְצָה, 
+וְהַחוֹלֶצֶת לַקָּטוֹן, 
+חֲלִיצָתָהּ פְּסוּלָה.  
+קְטַנָּה שֶׁחָלְצָה, תַּחֲלֹץ מִשֶּׁתַּגְדִּיל, 
+וְאִם לֹא חָלְצָה, 
+חֲלִיצָתָהּ פְּסוּלָה. 
+
+<small>ו</small>
+חָלְצָה בִשְׁנַיִם אוֹ בִשְׁלֹשָׁה, 
+נִמְצָא אֶחָד מֵהֶם קָרוֹב אוֹ פָסוּל, 
+חֲלִיצָתָהּ פְּסוּלָה.  
+רְבִּי שִׁמְעוֹן וּרְבִּי יוֹחָנָן הַסַּנְדְּלָר מַכְשִׁירִין.  
+מַעֲשֶׂה שֶׁחָלְצָה בֵּינוֹ לְבֵינָהּ בְּבֵית הָאֲסוּרִין, &lt;וּלְבֵית&gt;
+בָּא מַעֲשֶׂה לִפְנֵי רְבִּי עֲקִיבָה, וְהִכְשִׁיר. 
+
+<small>ז</small>
+מִצְוַת חֲלִיצָה: 
+בָּא הוּא וִיבִמְתּוֹ לִפְנֵי בֵית דִּין, 
+וְהֵן נוֹתְנִין לוֹ עֵצָה אֶת הַהוֹגֵן לוֹ, שֶׁנֶּאֱמַר: (דברים כה,ח) 
+"וְקָרְאוּ לוֹ זִקְנֵי עִירוֹ וְדִבְּרוּ אֵלָיו".  
+וְהִיא אוֹמֶרֶת: (דברים כה,ז) 
+"מֵאֵן יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל, 
+לֹא אָבָה יַבְּמִי". 
+וְהוּא אוֹמֵר: (דברים כה,ח)
+"לֹא חָפַצְתִּי לְקַחְתָּהּ". 
+בִּלְשׁוֹן הַקֹּדֶשׁ. 
+וְהָיוּ אוֹמְרִין: (דברים כה,ט)   
+"וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים, 
+וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְיָרְקָה בְפָנָיו", 
+רֹק שֶׁהוּא נִרְאֶה לַדַּיָּנִין. (דברים כה,ט)   
+"וְעָנְתָה וְאָמְרָה:  
+כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא יִבְנֶה אֶת בֵּית אָחִיו!" 
+וְעַד כָּאן הָיוּ מַקְרִיאִים.  
+וּכְשֶׁהָקְרָא רְבִּי אָרְקָנוֹס תַּחַת הָאֵלָה בִכְפַר אַכּוּס, 
+וְגָמַר אֶת כָּל הַפָּרָשָׁה, 
+הָחְזָקוּ לִהְיוֹת מַקְרִיאִים כָּל הַפָּרָשָׁה. 
+
+<small>ח</small> 
+(דברים כה,י) "וְנִקְרָא שְׁמוֹ בְיִשְׂרָאֵל בֵּית חֲלוּץ הַנָּעַל", 
+מִצְוָה בַדַּיָּנִין וְלֹא מִצְוָה בַּתַּלְמִידִים.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+מִצְוָה עַל כָּל הָעוֹמְדִים שָׁם לוֹמַר: 
+'חֲלוּץ הַנַּעַל, חֲלוּץ הַנַּעַל!' 
+
+
+
+
+
+Chapter 13
+
+<small>א</small>
+בֵּית שַׁמַּי אוֹמְרִים: 
+אֵין מְמָאֲנִין אֶלָּא אֲרוּסוֹת. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+אֲרוּסוֹת וּנְשׁוּאוֹת.  
+בֵּית שַׁמַּי אוֹמְרִים: 
+בַּבַּעַל. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+בַּבַּעַל וּבַיָּבָם.  
+בֵּית שַׁמַּי אוֹמְרִים: 
+בְּפָנָיו. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+בְּפָנָיו וְשֶׁלֹּא בְּפָנָיו.  
+בֵּית שַׁמַּי אוֹמְרִים: 
+בְּבֵית דִּין. 
+וּבֵית הֶלֵּל אוֹמְרִים: 
+בְּבֵית דִּין וְשֶׁלֹּא בְּבֵית דִּין.  
+אָמְרוּ בֵּית הֶלֵּל לְבֵית שַׁמַּי: 
+מְמָאֶנֶת וְהִיא קְטַנָּה, 
+אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים.  
+אָמְרוּ לָהֶן בֵּית שַׁמַּי: 
+אֵין בְּנוֹת יִשְׂרָאֵל הֶפְקֵר! 
+אֶלָּא מְמָאֶנֶת וּמַמְתֶּנֶת עַד שֶׁתַּגְדִּיל, 
+וּתְמָאֵן וְתִנָּשֵׂא. 
+
+<small>ב</small>
+אֵי זוֹ הִיא קְטַנָּה שֶׁצְּרִיכָה לְמָאֵן? 
+כָּל שֶׁהִשִּׂיאוַתָּהּ אִמָּהּ אוֹ אַחֶיהָ לְדַעְתָּהּ. 
+הִשִּׂיאוּהָ שֶׁלֹּא לְדַעְתָּהּ, אֵינָה צְרִיכָה לְמָאֵן.  
+רְבִּי חֲנַנְיָה בֶן אַנְטִיגְנָס אוֹמֵר: 
+כָּל תִּינוֹקֶת שֶׁאֵינָהּ יְכוּלָה לִשְׁמוֹר אֶת קִדּוּשֶׁיהָ, 
+אֵינָה צְרִיכָה לְמָאֵן.  
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+אֵין מַעֲשֵׂה קְטַנָּה אֶלָּא כִמְפֻתָּה. 
+בַּת יִשְׂרָאֵל לַכֹּהֵן, לֹא תֹאכַל בִּתְרוּמָה, 
+וּבַת כֹּהֵן לְיִשְׂרָאֵל, תֹּאכַל בִּתְרוּמָה. 
+
+<small>ג</small>
+רְבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: 
+כָּל עַכָּבָה שֶׁהִיא מִן הָאִישׁ, 
+כְּאִלּוּ הִיא אִשְׁתּוֹ; 
+וְכָל עַכָּבָה שֶׁאֵינָהּ מִן הָאִישׁ, 
+כְּאִלּוּ אֵינָה אִשְׁתּוֹ. 
+
+<small>ד</small>
+הַמְמָאֶנֶת בָּאִישׁ, 
+הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו, 
+וְלֹא פְסָלָהּ מִן הַכְּהֻנָּה.  
+נָתַן לָהּ גֵּט, 
+הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ וְהִיא אֲסוּרָה בִקְרוֹבָיו, 
+וּפְסָלָהּ מִן הַכְּהֻנָּה.  
+נָתַן לָהּ גֵּט וְהֶחֱזִירָהּ, 
+מֵאֲנָה בוֹ וְנִשֵּׂאת לְאַחֵר, 
+וְנִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, 
+מֻתֶּרֶת לַחְזוֹר לוֹ.  
+מֵאֲנָה בוֹ וְהֶחֱזִירָהּ, 
+נָתַן לָהּ גֵּט וְנִשֵּׂאת לְאַחֵר, 
+נִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, 
+אֲסוּרָה לַחְזוֹר לוֹ.  
+זֶה הַכְּלָל: 
+גֵּט אַחַר מֵאוּן, אֲסוּרָה לַחְזוֹר לוֹ. 
+מֵאוּן אַחַר גֵּט, מֻתֶּרֶת לַחְזוֹר לוֹ. 
+
+<small>ה</small>
+הַמְמָאֶנֶת בָּאִישׁ, וְנִשֵּׂאת לְאַחֵר, וְגֵרְשָׁהּ, 
+לְאַחֵר, וּמֵאֵנָה בוֹ, 
+לְאַחֵר, וְגֵרְשָׁהּ, 
+לְאַחֵר וּמֵאֵנָה בוֹ; 
+כָּל שֶׁיָּצָאת מִמֶּנּוּ בַגֵּט, אֲסוּרָה לַחְזוֹר לוֹ; 
+בַּמֵּאוּן, מֻתֶּרֶת לַחְזוֹר לוֹ. 
+
+<small>ו</small>
+הַמְגָרֵשׁ אֶת הָאִשָּׁה וְהֶחֱזִירָהּ, 
+מֻתֶּרֶת לַיָּבָם. 
+רְבִּי אֶלְעָזָר אוֹסֵר.  
+וְכֵן הַמְגָרֵשׁ אֶת הַיְתוֹמָה וְהֶחֱזִירָהּ, 
+מֻתֶּרֶת לַיָּבָם. 
+רְבִּי אֶלְעָזָר אוֹסֵר.  
+קְטַנָּה שֶׁהִשִּׂיאָהּ אָבִיהָ וְנִתְגָּרְשָׁה, 
+כִּיתוֹמָה בְחַיֵּי הָאָב: 
+הֶחֱזִירָהּ, אֲסוּרָה לַיָּבָם. 
+
+<small>ז</small>
+שְׁנֵי אַחִים נְשׁוּאִים שְׁתֵּי אַחְיוֹת יְתוֹמוֹת קְטַנּוֹת, 
+מֵת בַּעְלָהּ שֶׁלְּאַחַת מֵהֶן, 
+תֵּצֵא מִשֵּׁם אֲחוֹת אִשָּׁה; 
+וְכֵן שְׁתֵּי חֵרְשׁוֹת, גְּדוֹלָה וּקְטַנָּה, 
+מֵת בַּעְלָהּ שֶׁלַּקְּטַנָּה, 
+תֵּצֵא מִשֵּׁם אֲחוֹת אִשָּׁה; 
+מֵת בַּעְלָהּ שֶׁלַּגְּדוֹלָה, 
+רְבִּי אֱלִיעֶזֶר אוֹמֵר: 
+מְלַמְּדִין אֶת הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ.  
+רַבָּן גַּמְלִיאֵל אוֹמֵר: 
+אִם מֵאֵנָה, מֵאֵנָה; 
+וְאִם לָאו, תַּמְתִּין עַד שֶׁתַּגְדִּיל, 
+וְתֵצֵא הַלָּז מִשֵּׁם אֲחוֹת אִשָּׁה.  
+רְבִּי יְהוֹשֻׁעַ אוֹמֵר: 
+אִי לוֹ עַל אִשְׁתּוֹ, 
+וְאִי לוֹ עַל אֵשֶׁת אָחִיו: 
+מוֹצִיא אֶת אִשְׁתּוֹ בַגֵּט, 
+וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה. 
+
+<small>ח</small>
+מִי שֶׁהָיָה נָשׂוּי שְׁתֵּי יְתוֹמוֹת קְטַנּוֹת, וּמֵת, 
+בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁלְּאַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. 
+וְכֵן שְׁתֵּי חֵרְשׁוֹת.  
+קְטַנָּה וְחֵרֶשֶׁת, 
+אֵין בִּיאַת אַחַת מֵהֶם פּוֹטֶרֶת צָרָתָהּ.  
+
+<small>ט</small>
+פִּקַּחַת וְחֵרֶשֶׁת, 
+בִּיאַת הַפִּקַּחַת פּוֹטֶרֶת אֶת הַחֵרֶשֶׁת, 
+וְאֵין בִּיאַת הַחֵרֶשֶׁת פּוֹטֶרֶת אֶת הַפִּקַּחַת.  
+
+<small>י</small>
+גְּדוֹלָה וּקְטַנָּה, 
+בִּיאַת הַגְּדוֹלָה פוֹטֶרֶת אֶת הַקְּטַנָּה, 
+וְאֵין בִּיאַת הַקְּטַנָּה פוֹטֶרֶת אֶת הַגְּדוֹלָה. 
+
+<small>יא</small>
+מִי שֶׁהָיָה נָשׂוּי שְׁתֵּי יְתוֹמוֹת קְטַנּוֹת, וּמֵת, 
+בָּא הַיָּבָם עַל הָרִאשׁוֹנָה, 
+וְחָזַר וּבָא עַל הַשְּׁנִיָּה, 
+אוֹ שֶׁבָּא אָחִיו עַל הַשְּׁנִיָּה, 
+לֹא פָסַל אֶת הָרִאשׁוֹנָה. 
+וְכֵן שְׁתֵּי חֵרְשׁוֹת.  
+קְטַנָּה וְחֵרֶשֶׁת, 
+בָּא הַיָּבָם עַל הַקְּטַנָּה, 
+וְחָזַר וּבָא עַל הַחֵרֶשֶׁת, 
+אוֹ שֶׁבָּא אָחִיו עַל הַחֵרֶשֶׁת, 
+לֹא פָסַל אֶת הַקְּטַנָּה. 
+בָּא הַיָּבָם עַל הַחֵרֶשֶׁת, 
+וְחָזַר וּבָא עַל הַקְּטַנָּה, 
+אוֹ שֶׁבָּא אָחִיו עַל הַקְּטַנָּה, 
+פָּסַל אֶת הַחֵרֶשֶׁת. 
+
+<small>יב</small>
+פִּקַּחַת וְחֵרֶשֶׁת, 
+בָּא יָבָם עַל הַפִּקַּחַת, 
+וְחָזַר וּבָא עַל הַחֵרֶשֶׁת, 
+אוֹ שֶׁבָּא אָחִיו עַל הַחֵרֶשֶׁת, 
+לֹא פָסַל אֶת הַפִּקַּחַת. 
+בָּא הַיָּבָם עַל הַחֵרֶשֶׁת, 
+וְחָזַר וּבָא עַל הַפִּקַּחַת, 
+אוֹ שֶׁבָּא אָחִיו עַל הַפִּקַּחַת, 
+פָּסַל אֶת הַחֵרֶשֶׁת. 
+
+<small>יג</small>
+גְּדוֹלָה וּקְטַנָּה, 
+בָּא הַיָּבָם עַל הַגְּדוֹלָה, 
+וְחָזַר וּבָא עַל הַקְּטַנָּה, 
+אוֹ שֶׁבָּא אָחִיו עַל הַקְּטַנָּה, 
+לֹא פָסַל אֶת הַגְּדוֹלָה. 
+בָּא יָבָם עַל הַקְּטַנָּה, 
+וְחָזַר וּבָא עַל הַגְּדוֹלָה, 
+אוֹ שֶׁבָּא אָחִיו עַל הַגְּדוֹלָה, 
+פָּסַל אֶת הַקְּטַנָּה.  
+רְבִּי אֶלְעָזָר אוֹמֵר: 
+מְלַמְּדִין אֶת הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ. 
+
+<small>יד</small>
+יָבָם קָטָן שֶׁבָּא עַל יְבָמָה קְטַנָּה, 
+יִגְדְּלוּ זֶה עִם זֶה. 
+בָּא עַל יְבָמָה גְדוֹלָה, תַּגְדִּילֶנּוּ.  
+יְבָמָה שֶׁאָמְרָה בְתוֹךְ שְׁלֹשִׁים יוֹם: לֹא נִבְעַלְתִּי, 
+כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ; 
+לְאַחַר שְׁלֹשִׁים יוֹם, 
+מְבַקְשִׁים מִמֶּנּוּ שֶׁיַּחֲלֹץ לָהּ.  
+וּבִזְמַן שֶׁהוּא מוֹדֶה, 
+אֲפִלּוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ, 
+כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ. 
+
+<small>יה</small>
+הַנּוֹדֶרֶת הֲנָיָה מִיבָמָהּ, 
+בְּחַיֵּי בַעְלָהּ, כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ; 
+אַחַר מִיתַת בַּעְלָהּ, מְבַקְשִׁים מִמֶּנּוּ שֶׁיַּחֲלֹץ לָהּ.  
+אִם נִתְכַּוְּנָה לְכֵן, 
+אֲפִלּוּ בְחַיֵּי בַעְלָהּ, מְבַקְשִׁים מִמֶּנּוּ שֶׁיַּחֲלֹץ לָהּ.  
+
+
+
+
+
+Chapter 14
+
+<small>א</small>
+חֵרֵשׁ שֶׁנָּשָׂא פִקַּחַת, וּפִקֵּחַ שֶׁנָּשָׂא חֵרֶשֶׁת, 
+אִם רָצָה, יוֹצִיא, וְאִם רָצָה, יְקַיֵּם. 
+כַּשֵּׁם שֶׁהוּא כוֹנֵס בִּרְמִיזָה, כָּךְ הוּא מוֹצִיא בִרְמִיזָה.  
+אֲבָל פִּקֵּחַ שֶׁנָּשָׂא פִקַּחַת וְנִתְחָרְשָׁה, 
+אִם רָצָה, יוֹצִיא, וְאִם רָצָה, יְקַיֵּם.  
+נִשְׁתַּטְּטָה, לֹא יוֹצִיא.  
+נִתְחָרַשׁ הוּא, אוֹ נִשְׁתַּטָּה, 
+אֵינוּ מוֹצִיא עוֹלָמִית.  
+
+<small>ב</small>
+אָמַר רְבִּי יוֹחָנָן בֶּן נוּרִי: 
+וְכִי מִפְּנֵי מָה הָאִשָּׁה שֶׁנִּתְחָרְשָׁה, יוֹצִיא, 
+וְהָאִישׁ שֶׁנִּתְחָרַשׁ אֵינוּ מוֹצִיא? 
+אָמְרוּ לוֹ: 
+לֹא דוֹמֶה הָאִישׁ הַמְגָרֵשׁ לָאִשָּׁה הַמִּתְגָּרֶשֶׁת, 
+שֶׁהָאִשָּׁה יוֹצָא בִרְצוֹנָהּ וְשֶׁלֹּא בִרְצוֹנָהּ, 
+וְהָאִישׁ אֵינוּ מוֹצִיא אֶלָּא לִרְצוֹנוֹ. &lt;ברצונו&gt;
+
+<small>ג</small>
+הֵעִיד רְבִּי יוֹחָנָן בֶּן גֻּדְגְּדָא 
+עַל הַחֵרֶשֶׁת שֶׁהִשִּׂיאָהּ אָבִיהָ, 
+שֶׁהִיא יוֹצָא בַגֵּט.  
+אָמְרוּ לוֹ: 
+אַף זוֹ כַּיּוֹצֵא בָהּ. 
+
+<small>ד</small>
+שְׁנֵי אַחִים חֵרְשִׁים נְשׁוּאִים לִשְׁתֵּי אַחְיוֹת חֵרְשׁוֹת, 
+אוֹ לִשְׁתֵּי אַחְיוֹת פִּקְחוֹת, 
+אוֹ לִשְׁתֵּי אַחְיוֹת, אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת; 
+וְכֵן שְׁתֵּי אַחְיוֹת חֵרְשׁוֹת נְשׁוּאוֹת לִשְׁנֵי אַחִים פִּקְחִים, 
+אוֹ לִשְׁנֵי אַחִים חֵרְשִׁים, 
+אוֹ לִשְׁנֵי אַחִים, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, 
+הֲרֵי אֵלּוּ פְטוּרוֹת מִן הַחֲלִיצָה וּמִן הַיִּבּוּם. &lt;פְטוּרִים&gt; 
+וְאִם הָיוּ נָכְרִיּוֹת, יַכְנִיסוּ, 
+וְאִם רָצוּ לְהוֹצִיא, יוֹצִיאוּ. 
+
+<small>ה</small>
+שְׁנֵי אַחִים, 
+אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, 
+נְשׁוּאִים לִשְׁתֵּי אַחְיוֹת פִּקְּחוֹת; 
+מֵת חֵרֵשׁ בַּעַל הַפִּקַּחַת, 
+מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל הַפִּקַּחַת? 
+תֵּצֵא מִשֵּׁם אֲחוֹת אִשָּׁה.  
+מֵת פִּקֵּחַ בַּעַל הַפִּקַּחַת, 
+מַה יַּעֲשֶׂה חֵרֵשׁ בַּעַל הַפִּקַּחַת? 
+מוֹצִיא אֶת אִשְׁתּוֹ בַגֵּט, 
+וְאֵשֶׁת אָחִיו אֲסוּרָה לְעוֹלָם. 
+
+<small>ו</small>
+שְׁנֵי אַחִין פִּקְחִין, 
+נְשׁוּאִין לִשְׁתֵּי אַחְיוֹת, 
+אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת; 
+מֵת פִּקֵּחַ בַּעַל הַחֵרֶשֶׁת, 
+מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל הַפִּקַּחַת? 
+תֵּצֵא מִשֵּׁם אֲחוֹת אִשָּׁה.  
+מֵת פִּקֵּחַ בַּעַל הַפִּקַּחַת, 
+מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל הַחֵרֶשֶׁת? 
+מוֹצִיא אֶת אִשְׁתּוֹ בַגֵּט, 
+וְאֵשֶׁת אָחִיו בַּחֲלִיצָה. 
+
+<small>ז</small>
+שְׁנֵי אַחִים, 
+אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, 
+נְשׁוּאִין לִשְׁתֵּי אַחְיוֹת, 
+אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת; 
+מֵת חֵרֵשׁ, 
+מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת? 
+תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה.  
+מֵת פִּקֵּחַ בַּעַל הַפִּקַּחַת, 
+מַה יַּעֲשֶׂה חֵרֵשׁ בַּעַל חֵרֶשֶׁת? 
+מוֹצִיא אֶת אִשְׁתּוֹ בַגֵּט, 
+וְאֵשֶׁת אָחִיו אֲסוּרָה לְעוֹלָם. 
+
+<small>ח</small>
+שְׁנֵי אַחִים, 
+אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, 
+נְשׁוּאִין לִשְׁתֵּי אַחְיוֹת נָכְרִיּוֹת פִּקְחוֹת; 
+מֵת חֵרֵשׁ בַּעַל הַפִּקַּחַת, 
+מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל הַפִּקַּחַת? 
+אוֹ חוֹלֵץ אוֹ מְיַבֵּם.  
+מֵת פִּקֵּחַ בַּעַל הַפִּקַּחַת, 
+מַה יַּעֲשֶׂה חֵרֵשׁ בַּעַל הַפִּקַּחַת? 
+כּוֹנֵס, וְאֵינוּ מוֹצִיא לְעוֹלָם. 
+
+<small>ט</small>
+שְׁנֵי אַחִים פִּקְחִים, 
+נְשׁוּאִין לִשְׁתֵּי אַחְיוֹת נָכְרִיּוֹת, 
+אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת; 
+מֵת פִּקֵּחַ בַּעַל הַחֵרֶשֶׁת, 
+מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל הַפִּקַּחַת? 
+כּוֹנֵס, אִם רוֹצֶה לְהוֹצִיא, יוֹצִיא.  
+מֵת פִּקֵּחַ בַּעַל הַפִּקַּחַת, 
+מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל חֵרֶשֶׁת? 
+אוֹ חוֹלֵץ אוֹ מְיַבֵּם. 
+
+<small>י</small>
+שְׁנֵי אַחִים, 
+אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, 
+נְשׁוּאִין לִשְׁתֵּי נָכְרִיּוֹת, 
+אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת; 
+מֵת חֵרֵשׁ בַּעַל חֵרֶשֶׁת, 
+מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת? 
+כּוֹנֵס, וְאִם רָצָה לְהוֹצִיא, יוֹצִיא.  
+מֵת פִּקֵּחַ בַּעַל פִּקַּחַת, 
+מַה יַּעֲשֶׂה חֵרֵשׁ בַּעַל חֵרֶשֶׁת? 
+כּוֹנֵס, וְאֵינוּ מוֹצִיא לְעוֹלָם. 
+
+
+
+
+
+Chapter 15
+
+<small>א</small>
+הָאִשָּׁה שֶׁהָלְכָה הִיא וּבַעֲלָהּ בִּמְדִינַת הַיָּם, 
+שָׁלוֹם בֵּינוֹ לְבֵינָהּ וְשָׁלוֹם בָּעוֹלָם, 
+בָּאת וְאָמְרָה 'מֵת בַּעֲלִי', תִּנָּשֵׂא; 
+'מֵת בַּעֲלִי', תִּתְיַבֵּם.  
+שָׁלוֹם בֵּינוֹ לְבֵינָהּ וּמִלְחָמָה בָעוֹלָם, 
+קְטָטָה בֵּינוֹ לְבֵינָהּ וְשָׁלוֹם בָּעוֹלָם, 
+בָּאת וְאָמְרָה 'מֵת בַּעֲלִי', אֵינָה נֶאֱמֶנֶת.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+לְעוֹלָם אֵינָה נֶאֱמֶנֶת, 
+אֶלָּא אִם כֵּן בָּאת בּוֹכָה וּבְגָדֶיהָ קְרוּעִים.  
+אָמְרוּ לוֹ: 
+אַחַת זוֹ וְאַחַת זוֹ, תִּנָּשֵׂא. 
+
+<small>ב</small>
+בֵּית הֶלֵּל אוֹמְרִים: 
+לֹא שָׁמַעְנוּ אֶלָּא בְּבָאָה מִן הַקָּצִיר בִּלְבָד. 
+אָמְרוּ לָהֶם בֵּית שַׁמַּי: 
+אֶחָד הַבָּאָה מִן הַקָּצִיר, 
+וְאֶחָד הַבָּאָה מִן הַזֵּיתִים, 
+וְאֶחָד הַבָּאָה מִמְּדִינַת הַיָּם, 
+לֹא דִבְּרוּ בַקָּצִיר אֶלָּא בַהוֹוֶה.  
+חָזְרוּ בֵית הֶלֵּל לְהוֹרוֹת כְּבֵית שַׁמַּי. 
+
+<small>ג</small>
+בֵּית שַׁמַּי אוֹמְרִים: 
+תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּה.  
+וּבֵית הֶלֵּל אוֹמְרִים: 
+תִּנָּשֵׂא וְלֹא תִטֹּל כְּתֻבָּה.  
+אָמְרוּ לָהֶם בֵּית שַׁמַּי: 
+הִתַּרְתֶּם אֶת הָעֶרְוָה הַחֲמוּרָה, 
+וְלֹא תַתִּירוּ אֶת הַמָּמוֹן הַקַּל? 
+אָמְרוּ לָהֶם בֵּית הֶלֵּל: 
+מָצִינוּ שֶׁאֵין הָאַחִין נִכְנָסִין לַנַּחֲלָה עַל פִּיהָ.  
+אָמְרוּ לָהֶם בֵּית שַׁמַּי: 
+וַהֲלֹא מִסֵּפֶר כְּתֻבָּתָהּ נִלְמַד, 
+שֶׁהוּא כוֹתֵב לָהּ, 
+שֶׁ"אִם תִּנָּשְׂאִי לְאַחֵר, 
+תִּטְּלִי מַה שֶּׁכָּתוּב לִיךְ".  
+חָזְרוּ בֵית הֶלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמַּי. 
+
+<small>ד</small>
+הַכֹּל נֶאֱמָנִים לְהַעִידָהּ, 
+חוּץ מֵחֲמוֹתָהּ, וּבַת חֲמוֹתָהּ, 
+וְצָרָתָהּ, וִיבִמְתָּהּ, וּבַת בַּעְלָהּ.  
+מַה בֵּין גֵּט לַמִּיתָה? 
+אֶלָּא שֶׁהַכְּתָב מוֹכִיחַ.  
+עֵד אוֹמֵר "מֵת", וְנִשֵּׂאת; 
+וּבָא אַחֵר וְאָמַר "לֹא מֵת", 
+הֲרֵי זוֹ לֹא תֵצֵא.  
+עֵד אוֹמֵר "מֵת", 
+וּשְׁנַיִם אוֹמְרִים "לֹא מֵת", 
+אַף עַל פִּי שֶׁנִּשֵּׂאת, תֵּצֵא.  
+שְׁנַיִם אוֹמְרִים "מֵת", 
+וְעֵד אוֹמֵר "לֹא מֵת", 
+אַף עַל פִּי שֶׁלֹּא נִשֵּׂאת, תִּנָּשֵׂא. 
+
+<small>ה</small>
+אַחַת אוֹמֶרֶת 'מֵת', וְאַחַת אוֹמֶרֶת 'לֹא מֵת'. 
+זוֹ שֶׁאָמְרָה 'מֵת', 
+תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּה, &lt;כתובתה&gt;
+וְזוֹ שֶׁאָמְרָה 'לֹא מֵת', 
+לֹא תִנָּשֵׂא וְלֹא תִטֹּל כְּתֻבָּה.  
+אַחַת אוֹמֶרֶת 'מֵת', 
+וְאַחַת אוֹמֶרֶת 'נֶהֱרַג', 
+רְבִּי מֵאִיר אוֹמֵר: 
+הוֹאִיל וְהֵן מַכְחִישׁוֹת זוֹ אֶת זוֹ, 
+הֲרֵי אֵלּוּ לֹא תִנָּשֵׂאוּ.  
+רְבִּי יְהוּדָה וּרְבִּי שִׁמְעוֹן אוֹמְרִים: 
+הוֹאִיל וְזוֹ וָזוֹ מוֹדוֹת שֶׁאֵינוּ קַיָּם, 
+הֲרֵי אֵלּוּ יִנָּשֵׂאוּ.  
+
+<small>ו</small>
+עֵד אוֹמֵר 'מֵת', וְעֵד אוֹמֵר 'לֹא מֵת'; 
+אִשָּׁה אוֹמֶרֶת 'מֵת', וְאִשָּׁה אוֹמֶרֶת 'לֹא מֵת'. 
+הֲרֵי זוֹ לֹא תִנָּשֵׂא. 
+
+<small>ז</small>
+הָאִשָּׁה שֶׁהָלְכָה הִיא וּבַעְלָהּ לִמְדִינַת הַיָּם, 
+בָּאת וְאָמְרָה 'מֵת בַּעְלִי', 
+תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּה, וְצָרָתָהּ אֲסוּרָה. 
+הָיְתָה בַת יִשְׂרָאֵל לַכֹּהֵן, תֹּאכַל בִּתְרוּמָה.  
+דִּבְרֵי רְבִּי טַרְפוֹן.  
+רְבִּי עֲקִיבָה אוֹמֵר: 
+אֵין זוֹ דֶרֶךְ מוֹצִיאַתָּהּ מִידֵי עֲבֵרָה, 
+עַד שֶׁתְּהֵא אֲסוּרָה לְהִנָּשֵׂא, 
+וַאֲסוּרָה מִלֹּאכַל בִּתְרוּמָה. 
+
+<small>ח</small>
+אָמְרָה 'מֵת בַּעְלִי' וְאַחַר כָּךְ 'מֵת חָמִי', 
+תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּה, וַחֲמוֹתָהּ אֲסוּרָה; 
+הָיְתָה בַת יִשְׂרָאֵל לַכֹּהֵן, תֹּאכַל בִּתְרוּמָה.  
+דִּבְרֵי רְבִּי טַרְפוֹן.  
+רְבִּי עֲקִיבָה אוֹמֵר: 
+אֵין זוֹ דֶרֶךְ מוֹצִיאַתָּהּ מִידֵי עֲבֵרָה, 
+עַד שֶׁתְּהֵא אֲסוּרָה לְהִנָּשֵׂא, 
+וַאֲסוּרָה מִלֹּאכַל בִּתְרוּמָה. 
+
+<small>ט</small>
+קִדֵּשׁ אַחַת מֵחָמֵשׁ נָשִׁים, 
+וְאֵין יָדוּעַ לְאֵי זוֹ קִדֵּשׁ, 
+כָּל אַחַת וְאַחַת אוֹמֶרֶת 'אוֹתִי קִדֵּשׁ', 
+נוֹתֵן גֵּט לְכָל אַחַת וְאַחַת, 
+וּכְתֻבָּה בֵינֵיהֶן, וּמִסְתַּלֵּק.  
+דִּבְרֵי רְבִּי טַרְפוֹן.  
+רְבִּי עֲקִיבָה אוֹמֵר: 
+אֵין זוֹ דֶרֶךְ מוֹצִיאַתּוּ מִידֵי עֲבֵרָה, 
+עַד שֶׁיִּתֵּן גֵּט וּכְתֻבָּה לְכָל אַחַת וְאַחַת.  
+
+<small>י</small>
+גָּזַל אֶחָד מֵחֲמִשָּׁה, 
+וְאִי יָדוּעַ לְאֵי זוֹ גָזַל, 
+כָּל אֶחָד וְאֶחָד אוֹמֵר 'אוֹתִי גָזַל', 
+מַנִּיחַ אֶת הַגְּזֵלָה בֵינֵיהֶן וּמִסְתַּלֵּק.  
+דִּבְרֵי רְבִּי טַרְפוֹן.  
+רְבִּי עֲקִיבָה אוֹמֵר: 
+אֵין זוֹ דֶרֶךְ מוֹצִיאַתּוּ מִידֵי עֲבֵרָה, 
+עַד שֶׁיְּשַׁלֵּם הַגְּזֵלָה לְכָל אֶחָד וְאֶחָד. 
+
+<small>יא</small>
+הָאִשָּׁה שֶׁהָלְכָה הִיא וּבַעְלָהּ וּבְנָהּ לִמְדִינַת הַיָּם, 
+בָּאת וְאָמְרָה 'מֵת בַּעְלִי, וְאַחַר כָּךְ מֵת בְּנִי', 
+נֶאֱמֶנֶת.  
+'בְּנִי, וְאַחַר כָּךְ מֵת בַּעְלִי', 
+אֵינָה נֶאֱמֶנֶת.  
+חוֹשְׁשִׁים לִדְבָרֶיהָ, 
+חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. 
+
+<small>יב</small>
+'נִתַּן לִי בֵן בִּמְדִינַת הַיָּם', 
+אָמְרָה: 
+'מֵת בְּנִי וְאַחַר כָּךְ מֵת בַּעְלִי', 
+נֶאֱמֶנֶת; 
+'בַּעְלִי, וְאַחַר כָּךְ מֵת בְּנִי, 
+אֵינָה נֶאֱמֶנֶת.  
+חוֹשְׁשִׁין לִדְבָרֶיהָ, 
+חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. 
+
+<small>יג</small>
+'נִתַּן לִי יָבָם בִּמְדִינַת הַיָּם', 
+אָמְרָה: 
+'מֵת בַּעְלִי, וְאַחַר כָּךְ מֵת יְבָמִי', 
+'יְבָמִי, וְאַחַר כָּךְ בַּעְלִי', 
+נֶאֱמֶנֶת.  
+הָלְכָה הִיא וּבַעְלָהּ וִיבָמָהּ לִמְדִינַת הַיָּם, 
+אָמְרָה: 
+'מֵת בַּעְלִי, וְאַחַר כָּךְ מֵת יְבָמִי', 
+'יְבָמִי, וְאַחַר כָּךְ בַּעְלִי', 
+אֵינָה נֶאֱמֶנֶת,  
+שֶׁאֵין הָאִשָּׁה נֶאֱמֶנֶת לוֹמַר 'מֵת יְבָמִי', 
+שֶׁתִּנָּשֵׂא, 
+וְלֹא 'מֵתָה אֲחוֹתִי', 
+שֶׁתִּכָּנֵס לְבֵיתָהּ.  
+וְאֵין הָאִישׁ נֶאֱמָן לוֹמַר 'מֵת אָחִי', 
+שֶׁיְּיַבֵּם אִשְׁתּוֹ, 
+וְלֹא 'מֵתָה אִשְׁתִּי', 
+שֶׁיִּשָּׂא אֶת אֲחוֹתָהּ. 
+
+
+
+
+
+Chapter 16
+
+<small>א</small>
+הָאִשָּׁה שֶׁהָלַךְ בַּעְלָהּ וְצָרָתָהּ לִמְדִינַת הַיָּם, 
+בָּאוּ וְאָמְרוּ לָהּ: 
+מֵת בַּעְלִיךְ, לֹא תִנָּשֵׂא, וְלֹא תִתְיַבֵּם, 
+עַד שֶׁתֵּדַע שֶׁמֵּא מְעֻבֶּרֶת הִיא צָרָתָהּ.  
+הָיָה לָהּ חָמוֹת, אֵינָה חוֹשֶׁשֶׁת.  
+יָצַאת מְלֵאָה, חוֹשֶׁשֶׁת. 
+וּרְבִּי יְהוֹשֻׁעַ אוֹמֵר: 
+אֵינָה חוֹשֶׁשֶׁת. 
+
+<small>ב</small>
+שְׁתֵּי יְבָמוֹת, 
+זֹאת אוֹמֶרֶת 'מֵת בַּעְלִי', 
+וְזֹאת אוֹמֶרֶת 'מֵת בַּעְלִי',  
+זוֹ אֲסוּרָה מִפְּנֵי בַעְלָהּ שֶׁלָּזוֹ, 
+וְזוֹ אֲסוּרָה מִפְּנֵי בַעְלָהּ שֶׁלָּזוֹ.  
+לָזוֹ עֵדִים, וְלָזוֹ אֵין עֵדִים, 
+אֶת שֶׁיֶּשׁ לָהּ עֵדִים אֲסוּרָה, 
+וְאֶת שֶׁאֵין לָהּ עֵדִים מֻתֶּרֶת.  
+לָזוֹ בָנִים וְלָזוֹ אֵין בָּנִים, 
+אֶת שֶׁיֶּשׁ לָהּ בָּנִים מֻתֶּרֶת, 
+וְאֶת שֶׁאֵין לָהּ בָּנִים אֲסוּרָה.  
+נִתְיַבְּמוּ, וּמֵתוּ יְבָמִין, 
+אֲסוּרוֹת לְהִנָּשֵׂא.  
+רְבִּי אֶלְעָזָר אוֹמֵר: 
+הוֹאִיל וְהֻתָּרוּ לַיְבָמִין, הֻתָּרוּ לְכָל אָדָם. 
+
+<small>ג</small>
+אֵין מְעִידִין אֶלָּא עַל פַּרְסוּף הַפָּנִים עִם הַחֹטֶם, 
+אַף עַל פִּי שֶׁיֵּשׁ סִימָנִים בְּגוּפוֹ וּבְכֵלָיו.  
+אֵין מְעִידִין אֶלָּא עַד שְׁלֹשָׁה יָמִים.  
+אֲפִלּוּ רָאוּהוּ מְגֻיָּד, וְצָלוּב, עַל הַצָּלוּב,
+וְהַחַיָּה אוֹכֶלֶת בּוֹ,  
+אֵין מְעִידִין עַד שֶׁתֵּצֵא נַפְשׁוֹ.
+
+<small>ד</small>
+רְבִּי יְהוּדָה בֶן בָּבָא אוֹמֵר: 
+לֹא כָל אָדָם, וְלֹא כָל הַמְּקוֹמוֹת, 
+וְלֹא כָל הַשָּׁעוֹת שָׁוִין. 
+
+נָפַל לַמַּיִם, 
+בֵּין שֶׁיֵּשׁ לָהֶן סוֹף, וּבֵין שֶׁאֵין לָהֶם סוֹף, 
+הֲרֵי אִשְׁתּוֹ אֲסוּרָה.  
+אָמַר רְבִּי מֵאִיר: 
+מַעֲשֶׂה בְאֶחָד שֶׁנָּפַל לְבוֹר הַגָּדוֹל, 
+וְעָלָה לְאַחַר שְׁלֹשָׁה יָמִים.  
+אָמַר רְבִּי יוֹסֵה: 
+מַעֲשֶׂה בְסוֹמֶה שֶׁיָּרַד לִטְבּוֹל בַּמְּעָרָה, 
+וְיָרַד מוֹשְׁכוֹ אַחֲרָיו, 
+וְשָׁהוּ כְדֵי שֶׁתֵּצֵא נַפְשָׁם, 
+וְהִשִּׂיאוּ אֶת נְשׁוֹתֵיהֶם.  
+שׁוּב מַעֲשֶׂה בְאַסְיָא, 
+בְּאֶחָד שֶׁשִּׁלְשְׁלוּהוּ אֶל הַיָּם, 
+וְלֹא עָלַת בְּיָדָם אֶלָּא רַגְלוֹ. 
+אָמְרוּ לָהֶם חֲכָמִים: 
+מֵאַרְכּוּבָה וּלְמַעְלָן, תִּנָּשֵׂא, 
+מֵאַרְכּוּבָה וּלְמַטָּן, לֹא תִנָּשֵׂא. 
+
+<small>ה</small>
+אֲפִלּוּ שָׁמַע מִן הַנָּשִׁים אוֹמְרוֹת 'מֵת אִישׁ פְּלוֹנִי', 
+דַּיּוֹ.  
+רְבִּי יְהוּדָה אוֹמֵר: 
+אֲפִלּוּ שָׁמַע מִן הַתִּינוֹקוֹת אוֹמְרִים: 
+'הֲרֵי אָנוּ הוֹלְכִין לִסְפֹּד וְלִקְבֹּר אֶת אִישׁ פְּלוֹנִי'.  
+בֵּין מִתְכַּוֵּן וּבֵין שֶׁאֵין מִתְכַּוֵּן.  
+רְבִּי יְהוּדָה בֶן בָּבָא אוֹמֵר: 
+בְּיִשְׂרָאֵל, עַד שֶׁיְּהֵא מִתְכַּוֵּן, 
+וּבַגּוֹי, אִם הָיָה מִתְכַּוֵּן, 
+אֵין עֵדוּתוֹ עֵדוּת. 
+
+<small>ו</small>
+מְעִידִין לְאוֹר הַנֵּר וּלְאוֹר הַלְּבָנָה, 
+וּמַשִּׂיאִין עַל פִּי בַת קוֹל.  
+מַעֲשֶׂה בְאֶחָד שֶׁעָמַד עַל רֹאשׁ הָהָר וְאָמַר: 
+"אִישׁ פְּלוֹנִי בֶן אִישׁ פְּלוֹנִי מִמְּקוֹם פְּלוֹנִי מֵת", 
+וְהָלְכוּ וְלֹא מָצְאוּ שָׁם אָדָם, 
+וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ.  
+שׁוּב מַעֲשֶׂה בְצַלְמִין בְּאֶחָד שֶׁאָמַר: 
+"אֲנִי אִישׁ פְּלוֹנִי בֶן אִישׁ פְּלוֹנִי, 
+נְשָׁכַנִי הַנָּחָשׁ, וַהֲרֵי אֲנִי מֵת", 
+וְהָלְכוּ אַחֲרָיו וְלֹא הִכִּירוּהוּ, 
+וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ. 
+
+<small>ז</small>
+אָמַר רְבִּי עֲקִיבָה: 
+כְּשֶׁיָּרַדְתִּי לִנְהַרְדְּעָא לְעִבּוּר הַשָּׁנָה, 
+מְצָאָנִי נְחֶמְיָא אִישׁ בֵּית דְּלִי, 
+אָמַר לִי: 
+שָׁמַעְתִּי שֶׁאֵין מַשִּׂיאִין אֶת הָאִשָּׁה בְּאֶרֶץ יִשְׂרָאֵל 
+עַל פִּי עֵד אֶחָד, 
+אֶלָּא יְהוּדָה בֶן בָּבָא.  
+נֻמֵּיתִי לוֹ כֵן הַדְּבָרִים.  
+אָמַר לִי: 
+לֵךְ וֶאֱמֹר לָהֶן מִשְּׁמִי: 
+אַתֶּם יוֹדְעִים שֶׁהַמְּדִינָה הַזֹּאת מְשֻׁבֶּשֶׁת בִּגְיָסוֹת, 
+מְקֻבָּל אֲנִי מֵרַבָּן גַּמְלִיאֵל הַזָּקֵן, 
+שֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד.  
+וּכְשֶׁבָּאתִי וְהִרְצֵיתִי אֶת הַדְּבָרִים לִפְנֵי רַבָּן גַּמְלִיאֵל, 
+שָׂמַח לִדְבָרַי וְאָמַר: 
+מָצִינוּ חָבֵר לִיהוּדָה בֶן בָּבָא.  
+
+<small>ח</small>
+מִתּוֹךְ הַדְּבָרִים, נִזְכַּר רַבָּן גַּמְלִיאֵל, 
+שֶׁנֶּהֶרְגוּ הֲרוּגִים בְּתֵל אַרְזָא, 
+וְהִשִּׂיא רַבָּן גַּמְלִיאֵל הַזָּקֵן אֶת נְשׁוֹתֵיהֶם 
+עַל פִּי עֵד אֶחָד.  
+וְהָחְזָקוּ לִהְיוֹת מַשִּׂיאִין עֵד מִפִּי עֵד, 
+מִפִּי אִשָּׁה, אִשָּׁה מִפִּי אִשָּׁה, 
+מִפִּי עֶבֶד, וּמִפִּי שִׁפְחָה.  
+
+<small>ט</small>
+רְבִּי אֱלִיעֶזֶר וּרְבִּי יְהוֹשֻׁעַ אוֹמְרִים: 
+אֵין מַשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד.  
+רְבִּי עֲקִיבָה אוֹמֵר: 
+לֹא עַל פִּי אִשָּׁה, וְלֹא עַל פִּי קְרוֹבִים.  
+
+<small>י</small>
+אָמְרוּ לוֹ: 
+מַעֲשֶׂה בִבְנֵי לֵוִי שֶׁהָלְכוּ לְצֹעַר הַתְּמָרִים, 
+וְחָלָה אֶחָד מֵהֶם בַּדֶּרֶךְ, וְהִנִּיחוּהוּ בַּפָּנְדֵּק, 
+וּבַחֲזָרָתָן אָמְרוּ לַפָּנְדְּקִית: 
+אַיִן חֲבֵרֵנוּ? 
+וְנֻמַּת לָהֶן: 
+מֵת וּקְבַרְתִּיו.  
+וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ.  
+אָמְרוּ לוֹ: 
+לֹא תְהֵא כֹהָנֶת כַּפָּנְדְּקִית! 
+אָמַר לָהֶן: 
+וּכְשֶׁתְּהֵא הַפָּנְדְּקִית נֶאֱמֶנֶת.  
+אַף הַפָּנְדְּקִית הוֹצִיאָה לָהֶן מַקְלוֹ וּמַנְעַלּוֹ וְתַרְמִלּוֹ, 
+וְסֵפֶר תּוֹרָה שֶׁהָיָה בְיָדוֹ.  
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Yevamot/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt b/txt/Mishnah/Seder Nashim/Mishnah Yevamot/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt
new file mode 100644
index 0000000000000000000000000000000000000000..81a5b691b4a1a1b2a5a3e9730eb7e080f51fa593
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Yevamot/Hebrew/Mishnah, ed. Romm, Vilna 1913.txt	
@@ -0,0 +1,194 @@
+Mishnah Yevamot
+משנה יבמות
+Mishnah, ed. Romm, Vilna 1913
+https://www.nli.org.il/he/books/NNL_ALEPH001741739
+
+משנה יבמות
+
+
+
+Chapter 1
+
+חמש עשרה נשים פוטרות צרותיהן וצרות צרותיהן מן החליצה ומן היבום עד סוף העולם ואלו הן. בתו. ובת בתו. ובת בנו. בת אשתו. ובת בנה. ובת בתה. חמותו. ואם חמותו. ואם חמיו. אחותו מאמו. ואחות אמו. ואחות אשתו. ואשת אחיו מאמו. ואשת אחיו שלא היה בעולמו. וכלתו. הרי אלו פוטרות צרותיהן וצרות צרותיהן מן החליצה ומן היבום עד סוף העולם. וכולן אם מתו או מיאנו או נתגרשו או שנמצאו אילוניות צרותיהן מותרות. ואי אתה יכול לומר בחמותו ובאם חמותו ובאם חמיו שנמצאו אילוניות או שמיאנו:  
+כיצד פוטרות צרותיהן. היתה בתו או אחת מכל העריות האלו נשואה לאחיו ולו אשה אחרת ומת. כשם שבתו פטורה כך צרתה פטורה. הלכה צרת בתו ונשאת לאחיו השני ולו אשה אחרת ומת. כשם שצרת בתו פטורה כך צרת צרתה פטורה. אפילו הן מאה. כיצד אם מתו צרותיהן מותרות. היתה בתו או אחת מכל העריות האלו נשואה לאחיו ולו אשה אחרת. מתה בתו או נתגרשה ואחר כך מת אחיו צרתה מותרת. וכל היכולה למאן ולא מיאנה. צרתה חולצת ולא מתיבמת:  
+שש עריות חמורות מאלו מפני שנשואות לאחרים. צרותיהן מותרות. אמו ואשת אביו. ואחות אביו. אחותו מאביו. ואשת אחי אביו. ואשת אחיו מאביו:  
+בית שמאי מתירין הצרות לאחים. ובית הלל אוסרים. חלצו. בית שמאי פוסלין מן הכהונה. ובית הלל מכשירים. נתיבמו בית שמאי מכשירים. ובית הלל פוסלין. אף על פי שאלו אוסרין. ואלו מתירין. אלו פוסלין ואלו מכשירין. לא נמנעו בית שמאי מלישא נשים מבית הלל. ולא בית הלל מבית שמאי. כל הטהרות והטומאות שהיו אלו מטהרין ואלו מטמאין לא נמנעו עושין טהרות אלו על גבי אלו:  
+
+Chapter 2
+
+כיצד אשת אחיו שלא היה בעולמו. שני אחים ומת אחד מהם ונולד להן אח ואחר כך יבם השני את אשת אחיו ומת. הראשונה יוצאת משום אשת אחיו שלא היה בעולמו. והשנייה משום צרתה. עשה בה מאמר ומת שנייה חולצת ולא מתיבמת: 
+
+שני אחים ומת אחד מהן ויבם השני את אשת אחיו ואחר כך נולד להן אח ומת. הראשונה. יוצאת משום אשת אחיו שלא היה בעולמו. והשנייה משום צרתה. עשה בה מאמר ומת. השנייה חולצת ולא מתיבמת. רבי שמעון אומר מיבם לאיזו מהן שירצה או חולץ לאיזו מהן שירצה: 
+
+כלל אמרו ביבמה כל שהיא איסור ערוה לא חולצת ולא מתיבמת. איסורה איסור מצוה ואיסור קדושה חולצת ולא מתיבמת. אחותה שהיא יבמתה חולצת או מתיבמת: 
+
+איסור מצוה. שניות מדברי סופרים. איסור קדושה. אלמנה לכהן גדול. גרושה וחלוצה לכהן הדיוט. ממזרת ונתינה לישראל. ובת ישראל לנתין וממזר: 
+
+מי שיש לו אח מכל מקום זוקק את אשת אחיו ליבום. ואחיו לכל דבר. חוץ ממי שיש לו מן השפחה ומן הנכרית. מי שיש לו בן מכל מקום פוטר אשת אביו מן היבום. וחייב על מכתו ועל קללתו. ובנו לכל דבר. חוץ ממי שיש לו מן השפחה ומן הנכרית: 
+
+מי שקדש אחת משתי אחיות. ואינו יודע איזה מהן קדש נותן גט לזו וגט לזו מת ולו אח אחד חולץ לשתיהן היו לו שנים אחד חולץ ואחד מיבם. קדמו וכנסו אין מוציאין מידם: 
+
+שנים שקדשו שתי אחיות. זה אינו יודע איזו קדש וזה אינו יודע איזו קדש. זה נותן שני גטין וזה נותן שני גטין. מתו לזה אח ולזה אח. זה חולץ לשתיהן. וזה חולץ לשתיהן. לזה אחד ולזה שנים. היחיד חולץ לשתיהן. והשנים אחד חולץ. ואחד מיבם. קדמו וכנסו אין מוציאין מידם. לזה שנים ולזה שנים אחיו של זה חולץ לאחת. ואחיו של זה חולץ לאחת. אחיו של זה מיבם חלוצתו של זה. ואחיו של זה מיבם חלוצתו של זה. קדמו שנים וחלצו לא ייבמו השנים. אלא אחד חולץ ואחד מיבם. קדמו וכנסו אין מוציאין מידם: 
+
+מצוה בגדול ליבם. ואם קדם הקטן זכה. הנטען על השפחה ונשתחררה או על הנכרית ונתגיירה. הרי זה לא יכנוס. ואם כנס אין מוציאין מידו. הנטען על אשת איש והוציאוה מתחת ידו אף על פי שכנס יוציא: 
+
+המביא גט ממדינת הים ואמר בפני נכתב ובפני נחתם לא ישא את אשתו. מת הרגתיו הרגנוהו לא ישא את אשתו. רבי יהודה אומר הרגתיו לא תנשא אשתו. הרגנוהו תנשא אשתו: 
+
+החכם שאסר את האשה בנדר על בעלה. הרי זה לא ישאנה. מיאנה או שחלצה בפניו ישאנה. מפני שהוא בית דין. וכולן שהיו להם נשים ומתו מותרות לינשא להם. וכולן שנישאו לאחרים ונתגרשו או שנתאלמנו מותרות לינשא להם. וכולן מותרות לבניהם או לאחיהן: 
+
+
+Chapter 3
+
+ארבעה אחין שנים מהן נשואים שתי אחיות ומתו הנשואים את האחיות הרי אלו חולצות ולא מתייבמות. ואם קדמו וכנסו יוציאו. רבי אליעזר אומר בית שמאי אומרים יקיימו ובית הלל אומרים יוציאו:  
+היתה אחת מהן אסורה על האחד איסור ערוה. אסור בה. ומותר באחותה. והשני אסור בשתיהן. איסור מצוה. ואיסור קדושה. חולצת ולא מתיבמת:  
+היתה אחת מהן אסורה על זה איסור ערוה. והשניה אסורה על זה איסור ערוה. האסורה לזה מותרת לזה. והאסורה לזה מותרת לזה. וזו היא שאמרו אחותה כשהיא יבמתה. או חולצת או מתיבמת:  
+שלשה אחין שנים מהן נשואין שתי אחיות. או אשה ובתה. או אשה ובת בתה. או אשה ובת בנה הרי אלו חולצות. ולא מתיבמות ור' שמעון פוטר. היתה אחת מהן אסורה עליו איסור ערוה. אסור בה ומותר באחותה. איסור מצוה. או איסור קדושה. חולצת ולא מתיבמת:  
+שלשה אחין שנים מהם נשואים שתי אחיות. ואחד מופנה. מת אחד מבעלי אחיות. ועשה בה מופנה מאמר. ואחר כך מת אחיו השני. בית שמאי אומרים אשתו עמו והלה תצא משום אחות אשה. ובית הלל אומרים מוציא את אשתו בגט ובחליצה ואשת אחיו בחליצה. זו היא שאמרו אוי לו על אשתו ואוי לו על אשת אחיו:  
+שלשה אחין שנים מהן נשואים שתי אחיות. ואחד נשוי נכרית. מת אחד מבעלי אחיות. וכנס נשוי נכרית את אשתו ומת. הראשונה יוצאה משום אחות אשה. ושניה משום צרתה. עשה בה מאמר ומת. נכרית חולצת ולא מתיבמת שלשה אחים. שנים מהם נשואים שתי אחיות. ואחד נשוי נכרית. מת הנשוי נכרית. וכנס אחד מבעלי אחיות את אשתו ומת. הראשונה יוצאה משום אחות אשה. ושניה משום צרתה. עשה בה מאמר ומת. נכרית חולצת ולא מתיבמת:  
+שלשה אחים שנים מהן נשואים שתי אחיות. ואחד נשוי נכרית. מת אחד מבעלי אחיות וכנס נשוי נכרית את אשתו ומתה אשתו של שני. ואחר כך מת נשוי נכרית. הרי זו אסורה עליו עולמית. הואיל ונאסרה עליו שעה אחת. שלשה אחים שנים מהן נשואין שתי אחיות ואחד נשוי נכרית. גירש אחד מבעלי אחיות את אשתו ומת נשוי נכרית וכנסה המגרש ומת. זו היא שאמרו. וכולן שמתו או נתגרשו. צרותיהן מותרות:  
+וכולן שהיו בהן קדושין או גירושין. בספק. הרי אלו צרות חולצות ולא מתיבמות. כיצד ספק קדושין. זרק לה קידושין. ספק קרוב לו. ספק קרוב לה. זהו ספק קידושין. ספק גרושין. כתב בכתב ידו ואין עליו עדים. יש עליו עדים. ואין בו זמן. יש בו זמן. ואין בו אלא עד אחד. זהו ספק גרושין:  
+שלשה אחין נשואין שלש נכריות. ומת אחד מהן. ועשה בה השני מאמר ומת. הרי אלו חולצות ולא מתיבמות. שנאמר (דברים כה, ה) ומת אחד מהם יבמה יבא עליה. שעליה זיקת יבם אחד. ולא שעליה זיקת שני יבמין. ר' שמעון אומר מיבם לאיזו שירצה וחולץ לשניה. שני אחין נשואין לשתי אחיות. ומת אחד מהן ואחר כך מתה אשתו של שני. הרי זו אסורה עליו עולמית. הואיל ונאסרה עליו שעה אחת:  
+שנים שקדשו שתי נשים. ובשעת כניסתן לחופה. החליפו את של זה לזה ואת של זה לזה. הרי אלו חייבים משום אשת איש. היו אחין. משום אשת אח. ואם היו אחיות משום אשה אל אחותה. ואם היו נדות. משום נדה. ומפרישין אותן שלשה חדשים שמא מעוברות הן. ואם היו קטנות שאינן ראויות לילד. מחזירין אותן מיד. ואם היו כהנות נפסלו מן התרומה:  
+
+Chapter 4
+
+החולץ ליבמתו ונמצאת מעוברת וילדה בזמן שהולד של קיימא הוא מותר בקרובותיה. והיא מותרת בקרוביו. ולא פסלה מן הכהונה. אין הולד של קיימא. הוא אסור בקרובותיה. והיא אסורה בקרוביו. ופסלה מן הכהונה:  
+הכונס את יבמתו. ונמצאת מעוברת. וילדה. בזמן שהולד של קיימא. יוציא. וחייבין בקרבן. ואם אין הולד של קיימא. יקיים. ספק בן תשעה לראשון ספק בן שבעה לאחרון. יוציא. והולד כשר. וחייבין באשם תלוי:  
+שומרת יבם. שנפלו לה נכסים. מודים בית שמאי ובית הלל שמוכרת ונותנת וקיים. מתה. מה יעשו בכתובתה. ובנכסים הנכנסין ויוצאין עמה בית שמאי אומרים יחלוקו יורשי הבעל עם יורשי האב. ובית הלל אומרים נכסים בחזקתן. כתובה בחזקת יורשי הבעל. נכסים הנכנסים ויוצאים עמה בחזקת יורשי האב:  
+כנסה הרי היא כאשתו לכל דבר. ובלבד שתהא כתובתה על נכסי בעלה הראשון:  
+מצוה בגדול לייבם. לא רצה מהלכין על כל האחין. לא רצו. חוזרין אצל גדול ואומרים לו עליך מצוה. או חלוץ. או יבם:  
+תלה בקטן עד שיגדיל או בגדול עד שיבא ממדינת הים. או בחרש או בשוטה. אין שומעין לו. אלא אומרים לו עליך מצוה. או חלוץ. או יבם:  
+החולץ ליבמתו הרי הוא כאחד מן האחין לנחלה. ואם יש שם אב נכסים של אב. הכונס את יבמתו. זכה בנכסים של אחיו. רבי יהודה אומר. בין כך. ובין כך. אם יש שם אב נכסים של אב. החולץ ליבמתו הוא אסור בקרובותיה. והיא אסורה בקרוביו הוא אסור באמה. ובאם אמה. ובאם אביה. ובבתה. ובבת בתה. ובבת בנה. ובאחותה. בזמן שהיא קיימת. והאחין מותרין. והיא אסורה באביו. ובאבי אביו. ובבנו. ובבן בנו. באחיו. ובבן אחיו. מותר אדם בקרובת צרת חלוצתו ואסור בצרת קרובת חלוצתו:  
+החולץ ליבמתו. ונשא אחיו את אחותה ומת. חולצת ולא מתיבמת. וכן המגרש את אשתו. ונשא אחיו את אחותה ומת. הרי זו פטורה מן החליצה ומן היבום:  
+שומרת יבם שקידש אחיו את אחותה. משום רבי יהודה בן בתירא אמרו. אומרים לו המתן עד שיעשה אחיך הגדול מעשה. חלצה לה אחיו. או כנסה יכנוס את אשתו. מתה היבמה. יכנוס את אשתו. מתיבם יוציא את אשתו בגט ואשת אחיו בחליצה:  
+היבמה לא תחלוץ. ולא תתיבם. עד שיש לה שלשה חדשים. וכן כל שאר הנשים לא יתארסו ולא ינשאו עד שיהיו להן שלשה חדשים. אחד בתולות. ואחד בעולות. אחד גרושות. ואחד אלמנות. אחד נשואות. ואחד ארוסות. רבי יהודה אומר הנשואות יתארסו. והארוסות ינשאו. חוץ מן הארוסות שביהודה. מפני שלבו גס בה. רבי יוסי אומר. כל הנשים יתארסו. חוץ מן האלמנה. מפני האיבול:  
+ארבעה אחין. נשואין ארבע נשים ומתו. אם רצה הגדול שבהם ליבם את כולן. הרשות בידו. מי שהיה נשוי לשתי נשים ומת. ביאתה. או חליצתה. של אחת מהן. פוטרת צרתה. היתה אחת כשרה. ואחת פסולה. אם היה חולץ חולץ לפסולה. ואם היה מיבם מיבם לכשרה:  
+המחזיר גרושתו. והנושא חלוצתו. והנושא קרובת חלוצתו יוציא. והולד ממזר דברי רבי עקיבא. וחכמים אומרים אין הולד ממזר. ומודים. בנושא קרובת גרושתו. שהולד ממזר:  
+איזהו ממזר כל שאר בשר שהוא בלא יבא. דברי רבי עקיבא. שמעון התימני אומר. כל שחייבים עליו כרת בידי שמים. והלכה כדבריו. רבי יהושע אומר. כל שחייבים עליו מיתת בית דין. אמר רבי שמעון בן עזאי. מצאתי מגילת יוחסין בירושלם. וכתוב בה איש פלוני ממזר מאשת איש. לקיים דברי רבי יהושע. אשתו שמתה מותר באחותה. גרשה ומתה מותר באחותה. נשאת לאחר ומתה מותר באחותה. יבמתו שמתה מותר באחותה. חלץ לה ומתה מותר באחותה:  
+
+Chapter 5
+
+רבן גמליאל אומר. אין גט אחר גט. ולא מאמר אחר מאמר. ולא בעילה אחר בעילה. ולא חליצה אחר חליצה. וחכמים אומרים יש גט אחר גט. ויש מאמר אחר מאמר. אבל לא אחר בעילה. ולא אחר חליצה. כלום:  
+כיצד עשה מאמר ביבמתו. ונתן לה גט. צריכה הימנו חליצה. עשה מאמר וחליצה. צריכה הימנו גט. עשה מאמר ובעל. הרי זו כמצותה:  
+נתן גט ועשה מאמר. צריכה גט וחליצה. נתן גט ובעל. צריכה גט וחליצה. נתן גט וחלץ. אין אחר חליצה כלום. חלץ ועשה מאמר נתן גט ובעל. או בעל ועשה מאמר. נתן גט וחלץ. אין אחר חליצה כלום. אחת יבמה אחת ליבם אחד. ואחת שתי יבמות ליבם אחד:  
+כיצד עשה מאמר בזו. ומאמר בזו. צריכות שני גיטין וחליצה. מאמר בזו. וגט בזו. צריכה גט וחליצה. מאמר בזו. ובעל את זו. צריכות שני גיטין וחליצה. מאמר בזו. וחלץ לזו. הראשונה צריכה גט. גט לזו. וגט לזו. צריכות הימנו חליצה. גט לזו ובעל את זו. צריכה גט וחליצה. גט לזו ומאמר בזו. צריכה גט וחליצה. גט לזו וחלץ לזו. אין אחר חליצה כלום:  
+חלץ וחלץ. או חלץ ועשה מאמר. נתן גט ובעל. או בעל ובעל. או בעל ועשה מאמר. נתן גט וחלץ. אין אחר חליצה כלום. בין יבם אחד לשתי יבמות. בין שני יבמין ליבמה אחת:  
+חלץ ועשה מאמר. נתן גט ובעל. או בעל ועשה מאמר. ונתן גט וחלץ. אין אחר חליצה כלום. בין בתחלה. בין באמצע. בין בסוף. והבעילה בזמן שהיא בתחלה. אין אחריה כלום. באמצע ובסוף יש אחריה כלום. רבי נחמיה אומר. אחת בעילה. ואחת חליצה. בין בתחלה. בין באמצע. בין בסוף אין אחריה כלום:  
+
+Chapter 6
+
+הבא על יבמתו בין בשוגג בין במזיד בין באונס. בין ברצון. אפילו הוא שוגג והיא מזידה. הוא מזיד והיא שוגגת. הוא אנוס והיא לא אנוסה. היא אנוסה והוא לא אנוס. אחד המערה. ואחד הגומר. קנה. ולא חלק בין ביאה לביאה:  
+וכן הבא על אחת מכל העריות שבתורה או פסולות. כגון אלמנה לכהן גדול. גרושה וחלוצה לכהן הדיוט. ממזרת ונתינה לישראל. בת ישראל לממזר ולנתין. פסל. ולא חלק בין ביאה לביאה:  
+אלמנה לכהן גדול. גרושה וחלוצה לכהן הדיוט. מן האירוסין לא יאכלו בתרומה. רבי אליעזר ורבי שמעון מכשירין. נתארמלו או נתגרשו. מן הנשואין פסולות מן הארוסין כשרות:  
+כהן גדול לא ישא אלמנה. בין אלמנה מן הארוסין. בין אלמנה מן הנשואין. ולא ישא את הבוגרת. רבי אליעזר ורבי שמעון מכשירין בבוגרת. לא ישא את מוכת עץ. אירס את האלמנה. ונתמנה להיות כהן גדול יכנוס. ומעשה ביהושע בן גמלא שקידש את מרתא בת ביתוס. ומינהו המלך להיות כהן גדול וכנסה. שומרת יבם שנפלה לפני כהן הדיוט ונתמנה להיות כהן גדול. אף על פי שעשה בה מאמר. הרי זה לא יכנוס. כהן גדול שמת אחיו. חולץ ולא מיבם:  
+כהן הדיוט לא ישא אילונית אלא אם כן יש לו אשה ובנים. ר' יהודה אומר אף על פי שיש לו אשה ובנים לא ישא אילונית. שהיא זונה האמורה בתורה וחכמים אומרים אין זונה אלא גיורת. ומשוחררת. ושנבעלה בעילת זנות:  
+לא יבטל אדם מפריה ורביה אלא אם כן יש לו בנים. בית שמאי אומרים שני זכרים. ובית הלל אומרים. זכר ונקבה שנאמר (בראשית ה, ב) זכר ונקבה בראם. נשא אשה ושהה עמה עשר שנים ולא ילדה אינו רשאי ליבטל. גירשה מותרת לינשא לאחר. ורשאי השני לשהות עמה עשר שנים ואם הפילה מונה משעה שהפילה. האיש מצווה על פריה ורביה אבל לא האשה. רבי יוחנן בן ברוקא אומר על שניהם הוא אומר (בראשית א, כב) ויברך אותם אלהים. ויאמר להם פרו ורבו:  
+
+Chapter 7
+
+אלמנה לכהן גדול. גרושה וחלוצה לכהן הדיוט הכניסה לו עבדי מלוג ועבדי צאן ברזל. עבדי מלוג לא יאכלו בתרומה. עבדי צאן ברזל יאכלו. ואלו הן עבדי מלוג. אם מתו מתו לה ואם הותירו הותירו לה אף על פי שהוא חייב במזונותן הרי אלו לא יאכלו בתרומה. ואלו הן עבדי צאן ברזל אם מתו מתו לו. ואם הותירו הותירו לו. הואיל והוא חייב באחריותן הרי אלו יאכלו בתרומה:  
+בת ישראל שניסת לכהן והכניסה לו עבדים. בין עבדי מלוג. בין עבדי צאן ברזל. הרי אלו יאכלו בתרומה. ובת כהן שניסת לישראל והכניסה לו בין עבדי מלוג בין עבדי צאן ברזל. הרי אלו לא יאכלו בתרומה:  
+בת ישראל שניסת לכהן ומת והניחה מעוברת. לא יאכלו עבדיה בתרומה. מפני חלקו של עובר שהעובר פוסל ואינו מאכיל דברי רבי יוסי. אמרו לו מאחר שהעדת לנו על בת ישראל לכהן. אף בת כהן לכהן ומת והניחה מעוברת. לא יאכלו עבדיה בתרומה. מפני חלקו של עובר:  
+העובר. והיבם והארוסין והחרש ובן תשע שנים ויום אחד פוסלין ולא מאכילין. ספק שהוא בן תשע שנים ויום אחד ספק שאינו. ספק הביא שתי שערות ספק שלא הביא. נפל הבית עליו ועל בת אחיו. ואין ידוע אי זה מת ראשון. צרתה חולצת ולא מתיבמת:  
+האונס והמפתה והשוטה לא פוסלים ולא מאכילים. ואם אינם ראויין לבא בישראל הרי אלו פוסלין. כיצד ישראל שבא על בת כהן תאכל בתרומה. עיברה לא תאכל בתרומה. נחתך העובר במעיה תאכל. כהן שבא על בת ישראל לא תאכל בתרומה. עיברה לא תאכל. ילדה תאכל. נמצא כחו של בן גדול משל אב. העבד פוסל משום ביאה. ואינו פוסל משום זרע. כיצד בת ישראל לכהן בת כהן לישראל וילדה הימנו בן והלך הבן ונכבש על השפחה וילדה הימנו בן הרי זה עבד היתה אם אביו בת ישראל לכהן לא תאכל בתרומ' בת כהן לישראל תאכל בתרומה. ממזר פוסל ומאכיל. כיצד בת ישראל לכהן. ובת כהן לישראל וילדה הימנו בת. והלכה הבת ונישאת לעבד או לגוי וילדה הימנו בן הרי זה ממזר היתה אם אמו בת ישראל לכהן תאכל בתרומה בת כהן לישראל לא תאכל בתרומה:  
+כהן גדול פעמים שהוא פוסל. כיצד בת כהן לישראל וילדה הימנו בת. והלכה הבת וניסת לכהן וילדה הימנו בן. הרי זה ראוי להיות כהן גדול עומד ומשמש על גבי המזבח. מאכיל את אמו ופוסל אם אמו. וזאת אומרת לא כבני כהן גדול שהוא פוסלני מן התרומה:  
+
+Chapter 8
+
+הערל וכל הטמאים לא יאכלו בתרומה. נשיהן ועבדיהן יאכלו בתרומה פצוע דכא וכרות שפכה הן ועבדיהן יאכלו. ונשיהן לא יאכלו ואם לא ידעה משנעשה פצוע דכא וכרות שפכה. הרי אלו יאכלו:  
+איזהו פצוע דכא כל שנפצעו הבצים שלו ואפילו אחת מהן. וכרות שפכה כל שנכרת הגיד. ואם נשתייר מהעטרה אפילו כחוט השערה. כשר. פצוע דכא וכרות שפכה. מותרין בגיורת ומשוחררת. ואינן אסורין אלא מלבא בקהל. שנאמר  (דברים כג, ב) לא יבא פצוע דכא וכרות שפכה בקהל ה':  
+עמוני ומואבי אסורים ואיסורן איסור עולם. אבל נקבותיהם מותרות מיד. מצרי ואדומי אינם אסורים אלא עד שלשה דורות אחד זכרים ואחד נקבות. רבי שמעון מתיר את הנקבות מיד. אמר ר' שמעון קל וחומר הדברים. ומה אם במקום שאסר את הזכרים איסור עולם. התיר את הנקבות מיד. מקום שלא אסר את הזכרים אלא עד שלשה דורות. אינו דין שנתיר את הנקבות מיד. אמרו לו אם הלכה נקבל. ואם לדין יש תשובה. אמר להם. לא כי הלכה אני אומר. ממזרין ונתינין אסורין ואיסורן איסור עולם. אחד זכרים ואחד נקבות:  
+אמר רבי יהושע שמעתי שהסריס חולץ. וחולצין לאשתו. והסריס לא חולץ. ולא חולצין לאשתו. ואין לי לפרש. אמר ר' עקיבא אני אפרש סריס אדם חולץ וחולצין לאשתו. מפני שהיתה לו שעת הכושר. סריס חמה. לא חולץ ולא חולצין לאשתו. מפני שלא היתה לו שעת הכושר. ר' אלעזר אומר לא כי. אלא סריס חמה חולץ וחולצין לאשתו. מפני שיש לו רפואה. סריס אדם לא חולץ ולא חולצין לאשתו מפני שאין לו רפואה. העיד ר' יהושע בן בתירא על בן מגוסת שהיה בירושלם סריס אדם ויבמו את אשתו. לקיים דברי ר' עקיבא:  
+הסריס לא חולץ ולא מיבם. וכן אילונית לא חולצת ולא מתיבמת. הסריס שחלץ ליבמתו לא פסלה. בעלה. פסלה. מפני שהיא בעילת זנות. וכן אילונית שחלצו לה אחין לא פסלוה. בעלוה. פסלוה. מפני שבעילתה בעילת זנות:.  
+סריס חמה כהן שנשא בת ישראל. מאכילה בתרומה. רבי יוסי ור' שמעון אומרים אנדרוגינוס כהן שנשא בת ישראל. מאכילה בתרומה. רבי יהודה אומר טומטום שנקרע ונמצא זכר. לא יחלוץ מפני שהוא כסריס. אנדרוגינוס נושא. אבל לא נישא. ר' אליעזר אומר אנדרוגינוס חייבים עליו סקילה כזכר:  
+
+Chapter 9
+
+יש מותרות לבעליהן ואסורות ליבמיהן. מותרות ליבמיהן ואסורות לבעליהן. מותרות לאלו ולאלו. ואסורות לאלו ולאלו. ואלו מותרות לבעליהן ואסורות ליבמיהן. כהן הדיוט שנשא את האלמנה ויש לו אח כהן גדול. חלל שנשא כשרה ויש לו אח כשר. ישראל שנשא בת ישראל ויש לו אח ממזר. ממזר שנשא ממזרת ויש לו אח ישראל. מותרות לבעליהן ואסורות ליבמיהן:  
+ואלו מותרות ליבמיהן. ואסורות לבעליהן. כהן גדול שקידש את האלמנה ויש לו אח כהן הדיוט. כשר שנשא חללה ויש לו אח חלל. ישראל שנשא ממזרת ויש לו אח ממזר. ממזר שנשא בת ישראל ויש לו אח ישראל. מותרות ליבמיהן ואסורות לבעליהן. אסורות לאלו ולאלו. כהן גדול שנשא את האלמנה ויש לו אח כהן גדול או כהן הדיוט. כשר שנשא חללה. ויש לו אח כשר. ישראל שנשא ממזרת ויש לו אח ישראל. ממזר שנשא בת ישראל ויש לו אח ממזר. אסורות לאלו ולאלו. ושאר כל הנשים. מותרות לבעליהן וליבמיהן:  
+שניות מדברי סופרים. שניה לבעל ולא שניה ליבם אסורה לבעל ומותרת ליבם. שניה ליבם ולא שניה לבעל. אסורה ליבם ומותרת לבעל. שניה לזה ולזה אסורה לזה ולזה. אין לה לא כתובה ולא פירות ולא מזונות ולא בלאות והולד כשר וכופין אותו להוציא. אלמנה לכהן גדול. גרושה וחלוצה לכהן הדיוט ממזרת ונתינה לישראל. בת ישראל לנתין ולממזר. יש להן כתובה:  
+בת ישראל מאורסת לכהן. מעוברת מכהן. שומרת יבם לכהן. וכן בת כהן לישראל. לא תאכל בתרומה. בת ישראל מאורסת ללוי. מעוברת מלוי. שומרת יבם ללוי. וכן בת לוי לישראל. לא תאכל במעשר. בת לוי מאורסת לכהן. מעוברת מכהן. שומרת יבם לכהן. וכן בת כהן ללוי. לא תאכל לא בתרומה. ולא במעשר:  
+בת ישראל שניסת לכהן תאכל בתרומה. מת ולה הימנו בן תאכל בתרומה. ניסת ללוי תאכל במעשר. מת ולה הימנו בן תאכל במעשר. ניסת לישראל לא תאכל לא בתרומה ולא במעשר. מת ולה הימנו בן לא תאכל לא בתרומה ולא במעשר. מת בנה מישראל תאכל במעשר. מת בנה מלוי תאכל בתרומה. מת בנה מכהן לא תאכל לא בתרומה ולא במעשר:  
+בת כהן שנישאת לישראל לא תאכל בתרומה. מת ולה הימנו בן לא תאכל בתרומה. נישאת ללוי תאכל במעשר. מת ולה הימנו בן תאכל במעשר. נישאת לכהן. תאכל בתרומה. מת ולה הימנו בן תאכל בתרומה. מת בנה מכהן לא תאכל בתרומה. מת בנה מלוי לא תאכל במעשר. מת בנה מישראל. חוזרת לבית אביה. ועל זו נאמר (ויקרא כב, יג) ושבה אל בית אביה כנעוריה מלחם אביה תאכל:  
+
+Chapter 10
+
+האשה שהלך בעלה למדינת הים ובאו ואמרו לה מת בעליך וניסת. ואחר כך בא בעלה תצא מזה ומזה. וצריכה גט מזה ומזה. ואין לה כתובה ולא פירות ולא מזונות ולא בלאות לא על זה ולא על זה. אם נטלה מזה ומזה תחזיר. והולד ממזר מזה ומזה. ולא זה וזה מטמאין לה. ולא זה וזה זכאין לא במציאתה. ולא במעשה ידיה. ולא בהפרת נדריה. היתה בת ישראל נפסלה מן הכהונה ובת לוי מן המעשר ובת כהן מן התרומה. ואין יורשים של זה ויורשים של זה יורשים את כתיבתה. ואם מתו. אחיו של זה ואחיו של זה חולצין ולא מיבמין. רבי יוסי אומר כתובתה על נכסי בעלה הראשון רבי אלעזר אומר הראשון זכאי במציאתה. ובמעשה ידיה. ובהפרת נדריה. רבי שמעון אומר ביאתה או חליצתה מאחיו של ראשון פוטרת צרתה. ואין הולד ממנו ממזר. ואם ניסת שלא ברשות מותרת לחזור לו:  
+ניסת על פי בית דין תצא ופטורה מן הקרבן לא ניסת על פי בית דין תצא וחייבת בקרבן. יפה כח בית דין שפוטרת מן הקרבן. הורוה בית דין לינשא והלכה וקלקלה. חייבת בקרבן. שלא התירוה אלא לינשא:  
+האשה שהלך בעלה ובנה למדינת הים. ובאו ואמרו לה מת בעליך ואחר כך מת בנך ונשאת ואחר כך אמרו לה חלוף היו הדברים. תצא והולד ראשון ואחרון ממזר. אמרו לה מת בנך ואחר כך מת בעליך ונתיבמה. ואחר כך אמרו לה חלוף היו הדברים. תצא והולד ראשון ואחרון ממזר. אמרו לה מת בעליך וניסת ואחר כך אמרו לה קיים היה ומת. תצא והולד ראשון ממזר. והאחרון אינו ממזר. אמרו לה מת בעליך ונתקדשה. ואחר כך בא בעלה מותרת לחזור לו. אף על פי שנתן לה אחרון גט לא פסלה מן הכהונה. את זו דרש ר' אלעזר בן מתיא (ויקרא כא, ז) ואשה גרושה מאישה. ולא מאיש שאינו אישה:  
+מי שהלכה אשתו למדינת הים. ובאו ואמרו לו מתה אשתך. ונשא את אחותה. ואחר כך באת אשתו. מותרת לחזור לו. הוא מותר בקרובות שניה. ושניה מותרת בקרוביו. ואם מתה ראשונה מותר בשניה. אמרו לו מתה אשתך ונשא את אחותה. ואחר כך אמרו לו קיימת היתה ומתה. הולד ראשון ממזר. והאחרון אינו ממזר. רבי יוסי אומר כל שפוסל על ידי אחרים. פוסל על ידי עצמו. וכל שאין פוסל על ידי אחרים אינו פוסל על ידי עצמו:  
+אמרו לו מתה אשתך. ונשא אחותה מאביה. מתה ונשא אחותה מאמה. מתה ונשא אחותה מאביה. מתה ונשא אחותה מאמה ונמצאו כולן קיימות. מותר בראשונה בשלישית ובחמישית. ופוטרות צרותיהן. ואסור בשניה. וברביעית. ואין ביאת אחת מהן פוטרת צרתה. ואם בא על השניה. לאחר מיתת הראשונה. מותר בשניה. וברביעית. ופוטרות צרותיהן. ואסור בשלישית. ובחמישית. ואין ביאת אחת מהן פוטרת צרתה:  
+בן תשע שנים ויום אחד הוא פוסל על ידי אחין. והאחים פוסלין על ידו. אלא שהוא פוסל תחלה. ואחין פוסלין תחלה וסוף. כיצד בן תשע שנים ויום אחד שבא על יבמתו פסל על ידי אחין. באו עליה אחין ועשו בה מאמר נתנו גט או חלצו. פסלו על ידו:  
+בן תשע שנים ויום אחד שבא על יבמתו. ואחר כך בא עליה אחיו שהוא בן תשע שנים ויום אחד פסל על ידו. רבי שמעון אומר לא פסל:  
+בן תשע שנים ויום אחד שבא על יבמתו. ואחר כך בא על צרתה. פסל על ידי עצמו. רבי שמעון אומר לא פסל. בן תשע ויום אחד שבא על יבמתו ומת. חולצת ולא מתיבמת. נשא אשה ומת. הרי זו פטורה:  
+בן תשע שנים ויום אחד שבא על יבמתו. ומשהגדיל נשא אשה אחרת ומת. אם לא ידע את הראשונה משהגדיל. הראשונה חולצת ולא מתיבמת. והשניה או חולצת או מתיבמת. רבי שמעון אומר מיבם לאיזו שירצה. וחולץ לשניה. אחד שהוא בן תשע שנים ויום אחד. ואחד שהוא בן עשרים שנה. שלא הביא שתי שערות:  
+
+Chapter 11
+
+נושאין על האנוסה ועל המפותה. האונס והמפתה על הנשואה חייב. נושא אדם אנוסת אביו. ומפותת אביו. אנוסת בנו. ומפותת בנו. רבי יהודה אוסר באנוסת אביו ומפותת אביו:  
+הגיורת שנתגיירו בניה עמה. לא חולצין ולא מיבמין. אפילו הורתו של ראשון שלא בקדושה. ולידתו בקדושה והשני הורתו ולידתו בקדושה וכן שפחה שנשתחררו בניה עמה:  
+חמש נשים שנתערבו ולדותיהן הגדילו התערובות. ונשאו נשים ומתו. ארבעה חולצין לאחת ואחד מיבם אותה. הוא ושלשה חולצים לאחרת ואחד מיבם. נמצאו ארבעה חליצות ויבום לכל אחת ואחת:  
+האשה שנתערב ולדה בולד כלתה. הגדילו התערובות ונשאו נשים ומתו. בני הכלה חולצין ולא מיבמין שהוא ספק אשת אחיו. ספק אשת אחי אביו. ובני הזקנה או חולצין או מיבמין. שהוא ספק אשת אחיו ואשת בן אחיו. מתו הכשרים. בני התערובות לבני הזקנה חולצין ולא מיבמין. שהוא ספק אשת אחיו ואשת אחי אביו ובני הכלה אחד חולץ ואחד מיבם:  
+כהנת שנתערב ולדה בולד שפחתה. הרי אלו אוכלים בתרומה. וחולקים חלק אחד בגורן. ואינן מיטמאין למתים. ואין נושאין נשים. בין כשרות בין פסולות הגדילו התערובות ושחררו זה את זה נושאין נשים ראויות לכהונה ואינן מיטמאין למתים. ואם נטמאו אינן סופגין את הארבעים. ואינן אוכלים בתרומה. ואם אכלו אינן משלמין קרן וחומש. ואינן חולקין על הגורן. ומוכרין את התרומה והדמים שלהם. ואינן חולקים בקדשי המקדש. ואין נותנין להם קדשים. ואין מוציאין שלהם מידם. ופטורין מן הזרוע ומן הלחיים ומן הקיבה. ובכורו יהא רועה עד שיסתאב ונותנין עליו חומרי כהנים וחומרי ישראלים:  
+מי שלא שהתה אחר בעלה שלשה חדשים ונשאת וילדה ואין ידוע אם בן תשעה לראשון אם בן שבעה לאחרון. היו לה בנים מן הראשון ובנים מן השני חולצין ולא מייבמין. וכן הוא להם חולץ ולא מיבם. היו לו אחים מן הראשון ואחים מן השני. שלא מאותה האם. הוא חולץ ומיבם. והם אחד חולץ ואחד מיבם:  
+היה אחד ישראל ואחד כהן. נושא אשה ראויה לכהן. ואינו מיטמא למתים. ואם נטמא אינו סופג את הארבעים. ואינו אוכל בתרומה. אם אכל אינו משלם קרן וחומש. ואינו חולק על הגורן. ומוכר התרומה והדמים שלו. ואינו חולק בקדשי המקדש. ואין נותנין לו את הקדשים ואין מוציאין את שלו מידו. ופטור מן הזרוע והלחיים והקיבה. ובכורו יהא רועה עד שיסתאב. ונותנין עליו חומרי כהנים וחומרי ישראלים. היו שניהם כהנים הוא אונן עליהם. והם אוננים עליו. הוא אינו מיטמא להם. והם אינן מטמאין לו. הוא אינו יורש אותן. אבל הם יורשין אותו. ופטור על מכתו ועל קללתו של זה ושל זה. ועולה במשמרו של זה ושל זה. ואינו חולק. אם היו שניהם במשמר אחד נוטל חלק אחד:  
+
+Chapter 12
+
+מצות חליצה בשלשה דיינין. ואפילו שלשתן הדיוטות חלצה במנעל חליצתה כשרה. באנפילין חליצתה פסולה. בסנדל שיש לו עקב כשר. ושאין לו עקב פסול. מן הארכובה ולמטה חליצתה כשרה. מן הארכובה ולמעלה חליצתה פסולה:  
+חלצה בסנדל שאין שלו. או בסנדל של עץ או בשל שמאל בימין. חליצתה כשרה. חלצה בגדול שהוא יכול להלוך בו. או בקטן שהוא חופה את רוב רגלו חליצתה כשרה. חלצה בלילה חליצתה כשרה. ור' אליעזר פוסל. בשמאל חליצתה פסולה. ורבי אליעזר מכשיר  
+חלצה ורקקה אבל לא קראה. חליצתה כשרה קראה ורקקה אבל לא חלצה. חליצתה פסולה. חלצה וקראה אבל לא רקקה. רבי אליעזר אומר חליצתה פסולה. רבי עקיבא אומר חליצתה כשרה. אמר רבי אליעזר ככה יעשה כל דבר שהוא מעשה מעכב. אמר לו רבי עקיבא משם ראיה. ככה יעשה לאיש כל דבר שהוא מעשה באיש:  
+החרש שנחלץ והחרשת שחלצה. והחולצת לקטן. חליצתה פסולה. קטנה שחלצה תחלוץ משתגדיל. ואם לא חלצה חליצתה פסולה:  
+חלצה בשנים או בשלשה. ונמצא אחד מהן קרוב או פסול. חליצתה פסולה. רבי שמעון ורבי יוחנן הסנדלר מכשירין. ומעשה באחד שחלץ בינו לבינה. בבית האסורין. ובא מעשה לפני רבי עקיבא והכשיר:  
+מצות חליצה בא הוא ויבמתו לבית דין. והן משיאין לו עצה ההוגנת לו. שנאמר (דברים כה, ח) וקראו לו זקני עירו ודברו אליו. והיא אומרת מאן יבמי להקים לאחיו שם בישראל לא אבה יבמי. והוא אומר לא חפצתי לקחתה. ובלשון הקדש היו אומרים. ונגשה יבמתו אליו לעיני הזקנים וחלצה נעלו מעל רגלו וירקה בפניו רוק הנראה לדיינים. וענתה ואמרה ככה יעשה לאיש אשר לא יבנה את בית אחיו. עד כאן היו מקרין. וכשהקרא רבי הורקנוס תחת האלה בכפר עיטם. וגמר את כל הפרשה. הוחזקו להיות גומרין כל הפרשה. ונקרא שמו בישראל בית חלוץ הנעל. מצוה בדיינין ולא מצוה בתלמידים רבי יהודה אומר מצוה על כל העומדים שם לומר חלוץ הנעל חלוץ הנעל חלוץ הנעל:  
+
+Chapter 13
+
+בית שמאי אומרים אין ממאנין אלא ארוסות. ובית הלל אומרים ארוסות ונשואות. בית שמאי אומרים בבעל ולא ביבם. ובית הלל אומרים בבעל וביבם. בית שמאי אומרים בפניו. ובית הלל אומרים בפניו ושלא בפניו. בית שמאי אומרים בבית דין. ובית הלל אומרים בבית דין ושלא בבית דין. אמרו להן בית הלל לבית שמאי. ממאנת והיא קטנה אפילו ארבעה וחמשה פעמים. אמרו להן בית שמאי אין בנות ישראל הפקר. אלא ממאנת וממתנת עד שתגדיל ותמאן ותנשא:  
+איזו היא קטנה שצריכה למאן כל שהשיאוה אמה ואחיה לדעתה. השיאוה שלא לדעתה. אינה צריכה למאן. רבי חנינא בן אנטיגנוס אומר כל תינוקת שאינה יכולה לשמור קדושיה אינה צריכה למאן. רבי אליעזר אומר אין מעשה קטנה כלום אלא כמפותה. בת ישראל לכהן לא תאכל בתרומה. בת כהן לישראל תאכל בתרומה:  
+רבי אליעזר בן יעקב אומר כל עכבה שהיא מן האיש כאלו היא אשתו. וכל עכבה שאינה מן האיש כאלו אינה אשתו:  
+הממאנת באיש הוא מותר בקרובותיה והיא מותרת בקרוביו ולא פסלה מן הכהונה. נתן לה גט הוא אסור בקרובותיה והיא אסורה בקרוביו ופסלה מן הכהונה. נתן לה גט והחזירה. מיאנה בו ונשאת לאחר ונתארמלה או נתגרשה מותרת לחזור לו. מיאנה בו והחזירה נתן לה גט ונשאת לאחר ונתארמלה או נתגרשה אסורה לחזור לו. זה הכלל גט אחר מיאון אסורה לחזור לו מיאון אחר גט מותרת לחזור לו:  
+הממאנת באיש ונשאת לאחר וגירשה. לאחר ומיאנה בו. לאחר וגירשה. לאחר ומיאנה בו. כל שיצאת הימנו בגט. אסורה לחזור לו. במיאון מותרת לחזור לו:  
+המגרש את האשה והחזירה מותרת ליבם ורבי אליעזר אוסר. וכן המגרש את היתומה והחזירה מותרת ליבם. ור' אליעזר אוסר קטנה שהשיאה אביה ונתגרשה כיתומה בחיי האב. החזירה דברי הכל אסורה ליבם:  
+שני אחין נשואין לשתי אחיות יתומות קטנות ומת בעלה של אחת מהן. תצא משום אחות אשה. וכן שתי חרשות. גדולה וקטנה מת בעלה של קטנה. תצא הקטנה משום אחות אשה. מת בעלה של גדולה. רבי אליעזר אומר מלמדין את הקטנה שתמאן בו. רבן גמליאל אומר אם מיאנה מיאנה ואם לאו תמתין עד שתגדיל. ותצא הלזו משום אחות אשה. רבי יהושע אומר אי לו על אשתו ואי לו על אשת אחיו. מוציא את אשתו בגט ואשת אחיו בחליצה:  
+מי שהיה נשוי לשתי יתומות קטנות ומת. ביאתה או חליצתה של אחת מהם פוטרת צרתה. וכן שתי חרשות. קטנה וחרשת אין ביאת אחת מהן פוטרת צרתה. פקחת וחרשת ביאת הפקחת פוטרת החרשת. ואין ביאת החרשת פוטרת את הפקחת. גדולה וקטנה ביאת הגדולה פוטרת את הקטנה ואין ביאת הקטנה פוטרת את הגדולה:  
+מי שהיה נשוי לשתי יתומות קטנות ומת. בא יבם על הראשונה וחזר ובא על השניה. או שבא אחיו על השניה לא פסל את הראשונה. וכן שתי חרשות. קטנה וחרשת. בא יבם על הקטנה. וחזר ובא על החרשת. או שבא אחיו על החרשת. לא פסל את הקטנה. בא יבם על החרשת. וחזר ובא על הקטנה. או שבא אחיו על הקטנה פסל את החרשת:  
+פקחת וחרשת. בא יבם על הפקחת וחזר ובא על החרשת או שבא אחיו על החרשת לא פסל את הפקחת. בא יבם על החרשת וחזר ובא על הפקחת. או שבא אחיו על הפקחת פסל את החרשת:  
+גדולה וקטנה. בא יבם על הגדולה וחזר ובא על הקטנה. או שבא אחיו על הקטנה. לא פסל את הגדולה. בא יבם על הקטנה וחזר ובא על הגדולה. או שבא אחיו על הגדולה. פסל את הקטנה. רבי אלעזר אומר. מלמדין הקטנה שתמאן בו:  
+ יבם קטן שבא על יבמה קטנה יגדלו זה עם זה. בא על יבמה גדולה תגדלנו. היבמה שאמרה בתוך שלשים יום לא נבעלתי כופין אותו שיחלוץ לה. לאחר שלשים יום מבקשים הימנו שיחלוץ לה. ובזמן שהוא מודה אפילו לאחר שנים עשר חודש כופין אותו שיחלוץ לה:  
+הנודרת הנאה מיבמה בחיי בעלה כופין אותו שיחלוץ לה. לאחר מיתת בעלה מבקשין הימנו שיחלוץ לה. ואם נתכוונת לכך. אפילו בחיי בעלה מבקשין הימנו שיחלוץ לה:  
+
+Chapter 14
+
+חרש שנשא פקחת ופקח שנשא חרשת. אם רצה יוציא ואם רצה יקיים. כשם שהוא כונס ברמיזה כך הוא מוציא ברמיזה. פקח שנשא פקחת ונתחרשה. אם רצה יוציא ואם רצה יקיים. נשתטית לא יוציא. נתחרש הוא או נשתטה אינו מוציא עולמית. אמר רבי יוחנן בן נורי מפני מה האשה שנתחרשה יוצאה והאיש שנתחרש אינו מוציא. אמרו לו אינו דומה האיש המגרש לאשה מתגרשת שהאשה יוצאה לרצונה ושלא לרצונה והאיש אינו מוציא אלא לרצונו:  
+העיד רבי יוחנן בן גודגדה על החרשת שהשיאה אביה. שהיא יוצאה בגט אמרו לו אף זו כיוצא בה:  
+שני אחים חרשים נשואים לשתי אחיות חרשות. או לשתי אחיות פקחות. או לשתי אחיות אחת חרשת ואחת פקחת. או שתי אחיות חרשות נשואות לשני אחים פקחים. או לשני אחים חרשין. או לשני אחין אחד חרש ואחד פקח. הרי אלו פטורות מן החליצה ומן היבום. ואם היו נכריות יכנסו ואם רצו להוציא יוציאו:  
+שני אחים אחד חרש ואחד פקח נשואים לשתי אחיות פקחות. מת חרש בעל הפקחת מה יעשה פקח בעל הפקחת. תצא משום אחות אשה. מת פקח בעל הפקחת מה יעשה חרש בעל פקחת. מוציא אשתו בגט ואשת אחיו אסורה לעולם. 
+שני אחים פקחים נשואים לשתי אחיות אחת חרשת ואחת פקחת. מת פקח בעל חרשת. מה יעשה פקח בעל פקחת. תצא משום אחות אשה. מת פקח בעל פקחת. מה יעשה פקח בעל החרשת. מוציא את אשתו בגט ואת אשת אחיו בחליצה. 
+שני אחים אחד חרש ואחד פקח נשואים לשתי אחיות אחת חרשת ואחת פקחת. מת חרש בעל חרשת מה יעשה פקח בעל פקחת. תצא משום אחות אשה. מת פקח בעל פקחת מה יעשה חרש בעל חרשת. מוציא אשתו בגט ואשת אחיו אסורה לעולם. 
+שני אחים אחד חרש ואחד פקח נשואים לשתי נכריות פקחות. מת חרש בעל פקחת. מה יעשה פקח בעל פקחת. או חולץ או מיבם. מת פקח בעל פקחת מה יעשה חרש בעל פקחת. כונס ואינו מוציא לעולם. 
+שני אחים פקחים נשואים לשתי נכריות אחת פקחת ואחת חרשת. מת פקח בעל חרשת מה יעשה פקח בעל פקחת. כונס. ואם רצה להוציא יוציא. מת פקח בעל הפקחת מה יעשה פקח בעל חרשת או חולץ או מיבם. 
+שני אחים אחד חרש ואחד פקח נשואים לשתי נכריות אחת חרשת ואחת פקחת. מת חרש בעל חרשת מה יעשה פקח בעל פקחת. כונס. ואם רצה להוציא יוציא. מת פקח בעל פקחת מה יעשה חרש בעל חרשת. כונס ואינו מוציא לעולם:  
+
+Chapter 15
+
+האשה שהלכה היא ובעלה למדינת הים. שלום בינו לבינה. ושלום בעולם. ובאתה ואמרה מת בעלי. תנשא. מת בעלי. תתיבם. שלום בינו לבינה ומלחמה בעולם. קטטה בינו לבינה ושלום בעולם. ובאתה ואמרה מת בעלי. אינה נאמנת. רבי יהודה אומר לעולם אינה נאמנת אלא אם כן באתה בוכה ובגדיה קרועין. אמרו לו אחת זו ואחת זו תנשא:  
+בית הלל אומרים לא שמענו אלא בבאה מן הקציר ובאותה מדינה. וכמעשה שהיה. אמרו להן בית שמאי אחת הבאה מן הקציר ואחת הבאה מן הזיתים ואחת הבאה מן הבציר ואחת הבאה ממדינה למדינה. לא דברו חכמים בקציר אלא בהוה. חזרו בית הלל להורות כבית שמאי:  
+בית שמאי אומרים תנשא ותטול כתובתה. בית הלל אומרים תנשא ולא תטול כתובתה. אמרו להן בית שמאי התרתם ערוה חמורה. לא תתירו את ממון הקל. אמרו להן בית הלל מצינו שאין האחים נכנסים לנחלה על פיה אמרו להם בית שמאי והלא מספר כתובתה נלמוד שהוא כותב לה שאם תנשאי לאחר תטלי מה שכתוב ליכי. וחזרו בית הלל להורות כדברי בית שמאי:  
+הכל נאמנים להעידה חוץ מחמותה ובת חמותה וצרתה ויבמתה ובת בעלה. מה בין גט למיתה שהכתב מוכיח. עד אומר מת ונשאת. ובא אחר ואמר לא מת הרי זו לא תצא עד אומר מת ושנים אומרים לא מת אף על פי שנשאת תצא. שנים אומרים מת ועד אומר לא מת אף על פי שלא נשאת תנשא:  
+אחת אומרת מת ואחת אומרת לא מת. זו שאומרת מת תנשא ותטול כתובתה. וזו שאומרת לא מת לא תנשא ולא תטול כתובתה. אחת אומרת מת. ואחת אומרת נהרג. רבי מאיר אומר הואיל ומכחישות זו את זו הרי אלו לא ינשאו. רבי יהודה ורבי שמעון אומרים הואיל וזו וזו מודות שאין קיים ינשאו. עד אומר מת ועד אומר לא מת. אשה אומרת מת ואשה אומרת לא מת. הרי זו לא תנשא:  
+האשה שהלכה היא ובעלה למדינת הים. ובאה ואמרה מת בעלי תנשא ותטול כתובתה. וצרתה אסורה. היתה בת ישראל לכהן תאכל בתרומה דברי רבי טרפון. ר' עקיבא אומר אין זו דרך מוציאתה מידי עבירה. עד שתהא אסורה לינשא. ואסורה מלאכול בתרומה:  
+אמרה מת בעלי ואחר כך מת חמי. תנשא ותטול כתובתה וחמותה אסורה. היתה בת ישראל לכהן תאכל בתרומה דברי רבי טרפון. ר' עקיבא אומר אין זו דרך מוציאתה מידי עבירה. עד שתהא אסורה לינשא ואסורה לאכול בתרומה. קידש אחת מחמש נשים. ואין יודע איזו קידש. כל אחת אומרת אותי קידש. נותן גט לכל אחת ואחת. ומניח כתובה ביניהן ומסתלק. דברי רבי טרפון. רבי עקיבא אומר אין זו דרך מוציאתו מידי עבירה. עד שיתן גט וכתובה לכל אחת ואחת. גזל אחד מחמשה ואין יודע מאיזה גזל כל אחד אומר אותי גזל. מניח גזילה ביניהן ומסתלק. דברי רבי טרפון. רבי עקיבא אומר אין זו דרך מוציאתו מידי עבירה. עד שישלם גזילה לכל אחד ואחד:  
+האשה שהלכה היא ובעלה למדינת הים ובנה עמהם. ובאה ואמרה מת בעלי. ואחר כך מת בני. נאמנת. מת בני ואחר כך מת בעלי. אינה נאמנת. וחוששים לדבריה וחולצת ולא מתיבמת:  
+ניתן לי בן במדינת הים. ואמרה מת בני ואחר כך מת בעלי. נאמנת. מת בעלי ואחר כך מת בני. אינה נאמנת וחוששים לדבריה וחולצת ולא מתיבמת:  
+ניתן לי יבם במדינת הים אמרה מת בעלי ואחר כך מת יבמי. יבמי ואחר כך בעלי. נאמנת. הלכה היא ובעלה ויבמה למדינת הים. אמרה מת בעלי ואחר כך מת יבמי. יבמי ואחר כך בעלי. אינה נאמנת. שאין האשה נאמנת לומר מת יבמי שתנשא. ולא מתה אחותי שתכנס לביתו. ואין האיש נאמן לומר מת אחי שייבם אשתו. ולא מתה אשתי. שישא אחותה:  
+
+Chapter 16
+
+האשה שהלך בעלה וצרתה למדינת הים. ובאו ואמרו לה מת בעליך. לא תנשא. ולא תתיבם. עד שתדע שמא מעוברת היא צרתה. היתה לה חמות אינה חוששת. יצתה מלאה. חוששת. רבי יהושע אומר אינה חוששת:  
+שתי יבמות זו אומרת מת בעלי. וזו אומרת מת בעלי. זו אסורה מפני בעלה של זו. וזו אסורה מפני בעלה של זו. לזו עדים. ולזו אין עדים. את שיש לה עדים אסורה. ואת שאין לה עדים מותרת. לזו בנים ולזו אין בנים. את שיש לה בנים מותרת. ואת שאין לה בנים אסורה. נתיבמו ומתו היבמין. אסורות להנשא. רבי אלעזר אומר. הואיל והותרו ליבמין. הותרו לכל אדם:  
+אין מעידין אלא על פרצוף פנים עם החוטם אף על פי שיש סימנין בגופו ובכליו. אין מעידין אלא עד שתצא נפשו. ואפילו ראוהו מגוייד וצלוב והחיה אוכלת בו. אין מעידין אלא עד שלשה ימים. רבי יהודה בן בבא אומר. לא כל האדם. ולא כל המקום. ולא כל השעות. שוין:  
+נפל למים בין שיש להן סוף. בין שאין להן סוף. אשתו אסורה. אמר רבי מאיר מעשה באחד שנפל לבור הגדול. ועלה לאחר שלשה ימים. אמר רבי יוסי מעשה בסומא שירד לטבול במערה. וירד מושכו אחריו ושהו כדי שתצא נפשם והשיאו נשותיהם. ושוב מעשה בעסיא. באחד ששלשלוהו לים. ולא עלה בידם אלא רגלו. אמרו חכמים מן הארכובה ולמעלה תנשא. מן הארכובה ולמטה לא תנשא:  
+אפילו שמע מן הנשים אומרות מת איש פלוני דיו רבי יהודה אומר אפילו שמע מן התינוקות אומרים הרי אנו הולכין לספוד ולקבור את איש פלוני. בין שהוא מתכוין ובין שאינו מתכוין. רבי יהודה בן בבא אומר בישראל. עד שיהא מתכוין. ובגוי אם היה מתכוין. אין עדותו עדות:  
+מעידין לאור הנר. ולאור הלבנה ומשיאין על פי בת קול. מעשה באחד שעמד על ראש ההר. ואמר איש פלוני. בן פלוני. ממקום פלוני מת. הלכו ולא מצאו שם אדם. והשיאו את אשתו. ושוב מעשה בצלמון. באחד שאמר אני איש פלוני. בן איש פלוני. נשכני נחש. והרי אני מת. והלכו ולא הכירוהו. והשיאו את אשתו:  
+אמר רבי עקיבא כשירדתי לנהרדעא לעבר השנה. מצאתי נחמיה איש בית דלי. אמר לי שמעתי שאין משיאין את האשה בארץ ישראל על פי עד אחד. אלא רבי יהודה בן בבא. ונומיתי לו כן הדברים. אמר לי אמור להם משמי אתם יודעים שהמדינה משובשת בגייסות מקובלני מרבן גמליאל הזקן שמשיאין את האשה על פי עד אחד. וכשבאתי והרציתי הדברים לפני רבן גמליאל שמח לדברי ואמר. מצאנו חבר לרבי יהודה בן בבא. מתוך הדברים נזכר רבן גמליאל. שנהרגו הרוגים בתל ארזא והשיא רבן גמליאל הזקן נשותיהם על פי עד אחד והוחזקו להיות משיאין על פי עד אחד והוחזקו להיות משיאין עד מפי עד. מפי עבד. מפי אשה. מפי שפחה. רבי אליעזר ורבי יהושע אומרים. אין משיאין את האשה על פי עד אחד. רבי עקיבא אומר לא על פי אשה ולא על פי עבד ולא על פי שפחה. ולא על פי קרובים. אמרו לו מעשה בבני לוי שהלכו לצוער עיר התמרים. וחלה אחד מהם בדרך והביאוהו בפונדק. ובחזרתם אמרו לפונדקית איה חבירנו. אמרה להם מת וקברתיו והשיאו את אשתו. אמרו לו ולא תהא כהנת כפונדקית. אמר להם לכשתהא פונדקית נאמנת הפונדקית הוציאה להם מקלו ותרמילו וספר תורה שהיו בידו:     
\ No newline at end of file
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Yevamot/Hebrew/Torat Emet 357.txt b/txt/Mishnah/Seder Nashim/Mishnah Yevamot/Hebrew/Torat Emet 357.txt
new file mode 100644
index 0000000000000000000000000000000000000000..4b439106653506f6f481faa1a33dd4f7b00e94ed
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Yevamot/Hebrew/Torat Emet 357.txt	
@@ -0,0 +1,302 @@
+Mishnah Yevamot
+משנה יבמות
+Torat Emet 357
+http://www.toratemetfreeware.com/index.html?downloads
+
+משנה יבמות
+
+
+
+Chapter 1
+
+חֲמֵשׁ עֶשְׂרֵה נָשִׁים פּוֹטְרוֹת צָרוֹתֵיהֶן וְצָרוֹת צָרוֹתֵיהֶן מִן הַחֲלִיצָה וּמִן הַיִּבּוּם עַד סוֹף הָעוֹלָם. וְאֵלּוּ הֵן, בִּתּוֹ, וּבַת בִּתּוֹ, וּבַת בְּנוֹ, בַּת אִשְׁתּוֹ, וּבַת בְּנָהּ, וּבַת בִּתָּהּ, חֲמוֹתוֹ וְאֵם חֲמוֹתוֹ, וְאֵם חָמִיו, אֲחוֹתוֹ מֵאִמּוֹ, וַאֲחוֹת אִמּוֹ, וַאֲחוֹת אִשְׁתּוֹ, וְאֵשֶׁת אָחִיו מֵאִמּוֹ, וְאֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ, וְכַלָּתוֹ, הֲרֵי אֵלּוּ פּוֹטְרוֹת צָרוֹתֵיהֶן וְצָרוֹת צָרוֹתֵיהֶן מִן הַחֲלִיצָה וּמִן הַיִּבּוּם עַד סוֹף הָעוֹלָם. וְכֻלָּן אִם מֵתוּ, אוֹ מֵאֲנוּ, אוֹ נִתְגָּרְשׁוּ, אוֹ שֶׁנִּמְצְאוּ אַיְלוֹנִיּוֹת, צָרוֹתֵיהֶן מֻתָּרוֹת. וְאִי אַתָּה יָכוֹל לוֹמַר בַּחֲמוֹתוֹ וּבְאֵם חֲמוֹתוֹ וּבְאֵם חָמִיו שֶׁנִּמְצְאוּ אַיְלוֹנִיּוֹת אוֹ שֶּׁמֵּאֵנוּ: 
+
+כֵּיצַד פּוֹטְרוֹת צָרוֹתֵיהֶן. הָיְתָה בִּתּוֹ אוֹ אַחַת מִכָּל הָעֲרָיוֹת הָאֵלּוּ נְשׂוּאָה לְאָחִיו, וְלוֹ אִשָּׁה אַחֶרֶת, וָמֵת, כְּשֵׁם שֶׁבִּתּוֹ פְּטוּרָה, כָּךְ צָרָתָהּ פְּטוּרָה. הָלְכָה צָרַת בִּתּוֹ וְנִשֵּׂאת לְאָחִיו הַשֵּׁנִי, וְלוֹ אִשָּׁה אַחֶרֶת, וָמֵת, כְּשֵׁם שֶׁצָּרַת בִּתּוֹ פְּטוּרָה, כָּךְ צָרַת צָרָתָהּ פְּטוּרָה, אֲפִלּוּ הֵן מֵאָה. כֵּיצַד אִם מֵתוּ צָרוֹתֵיהֶן מֻתָּרוֹת, הָיְתָה בִתּוֹ אוֹ אַחַת מִכָּל הָעֲרָיוֹת הָאֵלּוּ נְשׂוּאָה לְאָחִיו, וְלוֹ אִשָּׁה אַחֶרֶת, מֵתָה בִתּוֹ אוֹ נִתְגָּרְשָׁה, וְאַחַר כָּךְ מֵת אָחִיו, צָרָתָהּ מֻתֶּרֶת. וְכָל הַיְכוֹלָה לְמָאֵן וְלֹא מֵאֲנָה, צָרָתָהּ חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת: 
+
+שֵׁשׁ עֲרָיוֹת חֲמוּרוֹת מֵאֵלּוּ, מִפְּנֵי שֶׁנְּשׂוּאוֹת לַאֲחֵרִים, צָרוֹתֵיהֶן מֻתָּרוֹת. אִמּוֹ, וְאֵשֶׁת אָבִיו, וַאֲחוֹת אָבִיו, אֲחוֹתוֹ מֵאָבִיו, וְאֵשֶׁת אֲחִי אָבִיו, וְאֵשֶׁת אָחִיו מֵאָבִיו: 
+
+בֵּית שַׁמַּאי מַתִּירִין הַצָּרוֹת לָאַחִים, וּבֵית הִלֵּל אוֹסְרִים. חָלְצוּ, בֵּית שַׁמַּאי פּוֹסְלִין מִן הַכְּהֻנָּה, וּבֵית הִלֵּל מַכְשִׁירִים. נִתְיַבְּמוּ, בֵּית שַׁמַּאי מַכְשִׁירִים, וּבֵית הִלֵּל פּוֹסְלִין. אַף עַל פִּי שֶׁאֵלּוּ אוֹסְרִין וְאֵלּוּ מַתִּירִין, אֵלּוּ פּוֹסְלִין וְאֵלּוּ מַכְשִׁירִין, לֹא נִמְנְעוּ בֵּית שַׁמַּאי מִלִּשָּׂא נָשִׁים מִבֵּית הִלֵּל, וְלֹא בֵית הִלֵּל מִבֵּית שַׁמַּאי. כָּל הַטָּהֳרוֹת וְהַטֻּמְאוֹת שֶׁהָיוּ אֵלּוּ מְטַהֲרִין וְאֵלּוּ מְטַמְּאִין, לֹא נִמְנְעוּ עוֹשִׂין טָהֳרוֹת אֵלּוּ עַל גַּבֵּי אֵלּוּ: 
+
+
+Chapter 2
+
+כֵּיצַד אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ. שְׁנֵי אַחִים, וּמֵת אֶחָד מֵהֶם, וְנוֹלַד לָהֶן אָח, וְאַחַר כָּךְ יִבֵּם הַשֵּׁנִי אֶת אֵשֶׁת אָחִיו, וָמֵת, הָרִאשׁוֹנָה יוֹצֵאת מִשּׁוּם אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ, וְהַשְּׁנִיָּה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר וָמֵת, הַשְּׁנִיָּה חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת: 
+
+שְׁנֵי אַחִים וּמֵת אֶחָד מֵהֶן, וְיִבֵּם הַשֵּׁנִי אֶת אֵשֶׁת אָחִיו, וְאַחַר כָּךְ נוֹלַד לָהֶן אָח, וָמֵת, הָרִאשׁוֹנָה יוֹצֵאת מִשּׁוּם אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ, וְהַשְּׁנִיָּה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר, וָמֵת, הַשְּׁנִיָּה חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, מְיַבֵּם לְאֵיזוֹ מֵהֶן שֶׁיִּרְצֶה, אוֹ חוֹלֵץ לְאֵיזוֹ מֵהֶן שֶׁיִּרְצֶה: 
+
+כְּלָל אָמְרוּ בַיְבָמָה. כָּל שֶׁהִיא אִסּוּר עֶרְוָה, לֹא חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. אִסּוּרָהּ אִסּוּר מִצְוָה, וְאִסּוּר קְדֻשָּׁה, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. אֲחוֹתָהּ שֶׁהִיא יְבִמְתָּהּ, חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת: 
+
+אִסּוּר מִצְוָה, שְׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים. אִסּוּר קְדֻשָּׁה, אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, וּבַת יִשְׂרָאֵל לְנָתִין וּמַמְזֵר: 
+
+מִי שֶׁיֶּשׁ לוֹ אָח מִכָּל מָקוֹם, זוֹקֵק אֶת אֵשֶׁת אָחִיו לְיִבּוּם, וְאָחִיו לְכָל דָּבָר, חוּץ מִמִּי שֶׁיֶּשׁ לוֹ מִן הַשִּׁפְחָה וּמִן הַנָּכְרִית. מִי שֶׁיֶּשׁ לוֹ בֵּן מִכָּל מָקוֹם, פּוֹטֵר אֵשֶׁת אָבִיו מִן הַיִּבּוּם, וְחַיָּב עַל מַכָּתוֹ וְעַל קִלְלָתוֹ, וּבְנוֹ הוּא לְכָל דָּבָר, חוּץ מִמִּי שֶׁיֶּשׁ לוֹ מִן הַשִּׁפְחָה וּמִן הַנָּכְרִית: 
+
+מִי שֶׁקִּדֵּשׁ אַחַת מִשְּׁתֵּי אֲחָיוֹת וְאֵינוֹ יוֹדֵעַ אֵיזוֹ מֵהֶן קִדֵּשׁ, נוֹתֵן גֵּט לָזוֹ וְגֵט לָזוֹ. מֵת, וְלוֹ אָח אֶחָד, חוֹלֵץ לִשְׁתֵּיהֶן. הָיוּ לוֹ שְׁנַיִם, אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם. קָדְמוּ וְכָנְסוּ, אֵין מוֹצִיאִין מִיָּדָם: 
+
+שְׁנַיִם שֶׁקִּדְּשׁוּ שְׁתֵּי אֲחָיוֹת, זֶה אֵינוֹ יוֹדֵעַ אֵיזוֹ קִדֵּשׁ, וְזֶה אֵינוֹ יוֹדֵעַ אֵיזוֹ קִדֵּשׁ, זֶה נוֹתֵן שְׁנֵי גִטִּין, וְזֶה נוֹתֵן שְׁנֵי גִטִּין. מֵתוּ, לָזֶה אָח, וְלָזֶה אָח, זֶה חוֹלֵץ לִשְׁתֵּיהֶן, וְזֶה חוֹלֵץ לִשְׁתֵּיהֶן. לָזֶה אֶחָד וְלָזֶה שְׁנַיִם, הַיָּחִיד חוֹלֵץ לִשְׁתֵּיהֶן, וְהַשְּׁנַיִם, אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם, קָדְמוּ וְכָנְסוּ, אֵין מוֹצִיאִין מִיָּדָם. לָזֶה שְׁנַיִם וְלָזֶה שְׁנַיִם, אָחִיו שֶׁל זֶה חוֹלֵץ לְאַחַת, וְאָחִיו שֶׁל זֶה חוֹלֵץ לְאַחַת, אָחִיו שֶׁל זֶה מְיַבֵּם חֲלוּצָתוֹ שֶׁל זֶה, וְאָחִיו שֶׁל זֶה מְיַבֵּם חֲלוּצָתוֹ שֶׁל זֶה. קָדְמוּ שְׁנַיִם וְחָלְצוּ, לֹא יְיַבְּמוּ הַשְּׁנַיִם, אֶלָּא אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם. קָדְמוּ וְכָנְסוּ, אֵין מוֹצִיאִין מִיָּדָם: 
+
+מִצְוָה בַגָּדוֹל לְיַבֵּם. וְאִם קָדַם הַקָּטָן, זָכָה. הַנִּטְעָן עַל הַשִּׁפְחָה וְנִשְׁתַּחְרְרָה, אוֹ עַל הַנָּכְרִית וְנִתְגַּיְּרָה, הֲרֵי זֶה לֹא יִכְנוֹס. וְאִם כָּנַס אֵין מוֹצִיאִין מִיָּדוֹ. הַנִּטְעָן עַל אֵשֶׁת אִישׁ, וְהוֹצִיאוּהָ מִתַּחַת יָדוֹ, אַף עַל פִּי שֶׁכָּנַס, יוֹצִיא: 
+
+הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם, וְאָמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, לֹא יִשָּׂא אֶת אִשְׁתּוֹ. מֵת, הֲרַגְתִּיו, הֲרַגְנוּהוּ, לֹא יִשָּׂא אֶת אִשְׁתּוֹ. רַבִּי יְהוּדָה אוֹמֵר, הֲרַגְתִּיו, לֹא תִנָּשֵׂא אִשְׁתּוֹ. הֲרַגְנוּהוּ, תִּנָּשֵׂא אִשְׁתּוֹ: 
+
+הֶחָכָם שֶׁאָסַר אֶת הָאִשָּׁה בְּנֶדֶר עַל בַּעְלָהּ, הֲרֵי זֶה לֹא יִשָּׂאֶנָּה. מֵאֲנָה, אוֹ שֶׁחָלְצָה בְפָנָיו, יִשָּׂאֶנָּה, מִפְּנֵי שֶׁהוּא בֵית דִּין. וְכֻלָּן שֶׁהָיוּ לָהֶם נָשִׁים, וָמֵתוּ, מֻתָּרוֹת לִנָּשֵׂא לָהֶם. וְכֻלָּן שֶׁנִּשְּׂאוּ לַאֲחֵרִים וְנִתְגָּרְשׁוּ אוֹ שֶׁנִּתְאַלְמְנוּ, מֻתָּרוֹת לִנָּשֵׂא לָהֶן. וְכֻלָּן מֻתָּרוֹת לִבְנֵיהֶם אוֹ לַאֲחֵיהֶן: 
+
+
+Chapter 3
+
+אַרְבָּעָה אַחִין, שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וּמֵתוּ הַנְּשׂוּאִים אֶת הָאֲחָיוֹת, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. וְאִם קָדְמוּ וְכָנְסוּ, יוֹצִיאוּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים יְקַיְּמוּ, וּבֵית הִלֵּל אוֹמְרִים יוֹצִיאוּ: 
+
+הָיְתָה אַחַת מֵהֶן אֲסוּרָה עַל הָאֶחָד אִסּוּר עֶרְוָה, אָסוּר בָּהּ וּמֻתָּר בַּאֲחוֹתָהּ, וְהַשֵּׁנִי אָסוּר בִּשְׁתֵּיהֶן אִסּוּר מִצְוָה וְאִסּוּר קְדֻשָּׁה, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת: 
+
+הָיְתָה אַחַת מֵהֶן אֲסוּרָה עַל זֶה אִסּוּר עֶרְוָה, וְהַשְּׁנִיָּה אֲסוּרָה עַל זֶה אִסּוּר עֶרְוָה, הָאֲסוּרָה לָזֶה מֻתֶּרֶת לָזֶה, וְהָאֲסוּרָה לָזֶה מֻתֶּרֶת לָזֶה. וְזוֹ הִיא שֶׁאָמְרוּ, אֲחוֹתָהּ כְּשֶׁהִיא יְבִמְתָּהּ, אוֹ חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת: 
+
+שְׁלֹשָׁה אַחִין, שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת, אוֹ אִשָּׁה וּבִתָּהּ, אוֹ אִשָּׁה וּבַת בִּתָּהּ, אוֹ אִשָּׁה וּבַת בְּנָהּ, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. וְרַבִּי שִׁמְעוֹן פּוֹטֵר. הָיְתָה אַחַת מֵהֶן אֲסוּרָה עָלָיו אִסּוּר עֶרְוָה, אָסוּר בָּהּ וּמֻתָּר בַּאֲחוֹתָהּ. אִסּוּר מִצְוָה אוֹ אִסּוּר קְדֻשָּׁה, חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת: 
+
+שְׁלֹשָׁה אַחִין, שְׁנַיִם מֵהֶם נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד מֻפְנֶה, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת, וְעָשָׂה בָהּ מֻפְנֶה מַאֲמָר, וְאַחַר כָּךְ מֵת אָחִיו הַשֵּׁנִי, בֵּית שַׁמַּאי אוֹמְרִים, אִשְׁתּוֹ עִמּוֹ, וְהַלָּה תֵצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. וּבֵית הִלֵּל אוֹמְרִים, מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וּבַחֲלִיצָה, וְאֵשֶׁת אָחִיו בַּחֲלִיצָה. זוֹ הִיא שֶׁאָמְרוּ, אוֹי לוֹ עַל אִשְׁתּוֹ וְאוֹי לוֹ עַל אֵשֶׁת אָחִיו: 
+
+שְׁלֹשָׁה אַחִין, שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת, וְכָנַס נָשׂוּי נָכְרִית אֶת אִשְׁתּוֹ, וָמֵת, הָרִאשׁוֹנָה יוֹצְאָה מִשּׁוּם אֲחוֹת אִשָּׁה, וּשְׁנִיָּה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר, וָמֵת, נָכְרִית חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶם נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, מֵת הַנָּשׂוּי נָכְרִית, וְכָנַס אֶחָד מִבַּעֲלֵי אֲחָיוֹת אֶת אִשְׁתּוֹ, וָמֵת, הָרִאשׁוֹנָה יוֹצְאָה מִשּׁוּם אֲחוֹת אִשָּׁה, וּשְׁנִיָּה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר, וָמֵת, נָכְרִית חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת: 
+
+שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת, וְכָנַס נָשׂוּי נָכְרִית אֶת אִשְׁתּוֹ, וּמֵתָה אִשְׁתּוֹ שֶׁל שֵׁנִי, וְאַחַר כָּךְ מֵת נָשׂוּי נָכְרִית, הֲרֵי זוֹ אֲסוּרָה עָלָיו עוֹלָמִית, הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אֶחָת. שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, גֵּרֵשׁ אֶחָד מִבַּעֲלֵי אֲחָיוֹת אֶת אִשְׁתּוֹ, וּמֵת נָשׂוּי נָכְרִית, וּכְנָסָהּ הַמְּגָרֵשׁ, וָמֵת, זוֹ הִיא שֶׁאָמְרוּ, וְכֻלָּן שֶׁמֵּתוּ אוֹ נִתְגָּרְשׁוּ, צָרוֹתֵיהֶן מֻתָּרוֹת: 
+
+וְכֻלָּן שֶׁהָיוּ בָהֶן קִדּוּשִׁין אוֹ גֵרוּשִׁין בְּסָפֵק, הֲרֵי אֵלּוּ צָרוֹת, חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. כֵּיצַד סְפֵק קִדּוּשִׁין, זָרַק לָהּ קִדּוּשִׁין, סָפֵק קָרוֹב לוֹ סָפֵק קָרוֹב לָהּ, זֶהוּ סְפֵק קִדּוּשִׁין. סְפֵק גֵּרוּשִׁין, כָּתַב בִּכְתַב יָדוֹ וְאֵין עָלָיו עֵדִים, יֵשׁ עָלָיו עֵדִים וְאֵין בּוֹ זְמָן, יֶשׁ בּוֹ זְמָן וְאֵין בּוֹ אֶלָּא עֵד אֶחָד, זֶהוּ סְפֵק גֵּרוּשִׁין: 
+
+שְׁלֹשָׁה אַחִין נְשׂוּאִין שָׁלֹשׁ נָכְרִיוֹת, וּמֵת אַחַד מֵהֶן, וְעָשָׂה בָהּ הַשֵּׁנִי מַאֲמָר, וָמֵת, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת, שֶׁנֶאֱמַר (דברים כה), וּמֵת אַחַד מֵהֶם יְבָמָהּ יָבֹא עָלֶיהָ, שֶׁעָלֶיהָ זִקַּת יָבָם אֶחָד, וְלֹא שֶׁעָלֶיהָ זִקַּת שְׁנֵי יְבָמִין. רַבִּי שִׁמְעוֹן אוֹמֵר, מְיַבֵּם לְאֵיזוֹ שֶׁיִּרְצֶה, וְחוֹלֵץ לַשְּׁנִיָּה. שְׁנֵי אַחִין נְשׂוּאִין לִשְׁתֵּי אֲחָיוֹת, וּמֵת אַחַד מֵהֶן, וְאַחַר כָּךְ מֵתָה אִשְׁתּוֹ שֶׁל שֵׁנִי, הֲרֵי זוֹ אֲסוּרָה עָלָיו עוֹלָמִית, הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אֶחָת: 
+
+שְׁנַיִם שֶׁקִדְּשׁוּ שְׁתֵּי נָשִׁים, וּבִשְׁעַת כְּנִיסָתָן לַחֻפָּה הֶחֱלִיפוּ אֶת שֶׁל זֶה לָזֶה, וְאֶת שֶׁל זֶה לָזֶה, הֲרֵי אֵלּוּ חַיָּבִים מִשּׁוּם אֵשֶׁת אִישׁ. הָיוּ אַחִין, מִשּׁוּם אֵשֶׁת אָח. וְאִם הָיוּ אֲחָיוֹת, מִשּׁוּם אִשָּׁה אֶל אֲחוֹתָהּ. וְאִם הָיוּ נִדּוֹת, מִשּׁוּם נִדָּה. וּמַפְרִישִׁין אוֹתָן שְׁלֹשָׁה חֳדָשִׁים, שֶׁמָּא מְעֻבָּרוֹת הֵן. וְאִם הָיוּ קְטַנּוֹת שֶׁאֵינָן רְאוּיוֹת לֵילֵד, מַחֲזִירִין אוֹתָן מִיָּד. וְאִם הָיוּ כֹהֲנוֹת, נִפְסְלוּ מִן הַתְּרוּמָה: 
+
+
+Chapter 4
+
+הַחוֹלֵץ לִיבִמְתּוֹ, וְנִמְצֵאת מְעֻבֶּרֶת וְיָלָדָה, בִּזְמַן שֶׁהַוָּלָד שֶׁל קְיָמָא, הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו, וְלֹא פְסָלָהּ מִן הַכְּהֻנָּה. אֵין הַוָּלָד שֶׁל קְיָמָא, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו, וּפְסָלָהּ מִן הַכְּהֻנָּה: 
+
+הַכּוֹנֵס אֶת יְבִמְתּוֹ, וְנִמְצֵאת מְעֻבֶּרֶת וְיָלָדָה, בִּזְמַן שֶׁהַוָּלָד שֶׁל קְיָמָא, יוֹצִיא וְחַיָּבִין בַּקָּרְבָּן. וְאִם אֵין הַוָּלָד שֶׁל קְיָמָא, יְקַיֵּם. סָפֵק בֶּן תִּשְׁעָה לָרִאשׁוֹן, סָפֵק בֶּן שִׁבְעָה לָאַחֲרוֹן, יוֹצִיא וְהַוָּלָד כָּשֵׁר, וְחַיָּבִין בְּאָשָׁם תָּלוּי: 
+
+שׁוֹמֶרֶת יָבָם שֶׁנָּפְלוּ לָהּ נְכָסִים, מוֹדִים בֵּית שַׁמַּאי וּבֵית הִלֵּל שֶׁמּוֹכֶרֶת, וְנוֹתֶנֶת, וְקַיָּם. מֵתָה, מַה יַּעֲשׂוּ בִכְתֻבָּתָהּ וּבַנְּכָסִים הַנִּכְנָסִים וְיוֹצְאִין עִמָּהּ, בֵּית שַׁמַּאי אוֹמְרִים, יַחֲלֹקוּ יוֹרְשֵׁי הַבַּעַל עִם יוֹרְשֵׁי הָאָב. וּבֵית הִלֵּל אוֹמְרִים, נְכָסִים בְּחֶזְקָתָן, כְּתֻבָּה בְּחֶזְקַת יוֹרְשֵׁי הַבַּעַל, נְכָסִים הַנִּכְנָסִים וְיוֹצְאִים עִמָּהּ בְּחֶזְקַת יוֹרְשֵׁי הָאָב: 
+
+כְּנָסָהּ, הֲרֵי הִיא כְאִשְׁתּוֹ לְכָל דָּבָר, וּבִלְבַד שֶׁתְּהֵא כְתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן: 
+
+מִצְוָה בַגָּדוֹל לְיַבֵּם. לֹא רָצָה, מְהַלְּכִין עַל כָּל הָאַחִין. לֹא רָצוּ, חוֹזְרִין אֵצֶל גָּדוֹל וְאוֹמְרִים לוֹ, עָלֶיךָ מִצְוָה, אוֹ חֲלֹץ אוֹ יַבֵּם: 
+
+תָּלָה בַקָּטָן עַד שֶׁיַּגְדִּיל, אוֹ בַגָּדוֹל עַד שֶׁיָּבֹא מִמְּדִינַת הַיָּם, אוֹ בַחֵרֵשׁ, אוֹ בַשּׁוֹטֶה, אֵין שׁוֹמְעִין לוֹ, אֶלָּא אוֹמְרִים לוֹ, עָלֶיךָ מִצְוָה, אוֹ חֲלֹץ אוֹ יַבֵּם: 
+
+הַחוֹלֵץ לִיבִמְתּוֹ, הֲרֵי הוּא כְאֶחָד מִן הָאַחִין לַנַּחֲלָה. וְאִם יֶשׁ שָׁם אָב, נְכָסִים שֶׁל אָב. הַכּוֹנֵס אֶת יְבִמְתּוֹ, זָכָה בַנְּכָסִים שֶׁל אָחִיו. רַבִּי יְהוּדָה אוֹמֵר, בֵּין כָּךְ וּבֵין כָּךְ, אִם יֶשׁ שָׁם אָב, נְכָסִים שֶׁל אָב. הַחוֹלֵץ לִיבִמְתּוֹ, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו. הוּא אָסוּר בְּאִמָּהּ, וּבְאֵם אִמָּהּ, וּבְאֵם אָבִיהָ, וּבְבִתָּהּ, וּבְבַת בִּתָּהּ, וּבְבַת בְּנָהּ, וּבַאֲחוֹתָהּ בִּזְמַן שֶׁהִיא קַיֶּמֶת. וְהָאַחִין מֻתָּרִין. וְהִיא אֲסוּרָה בְאָבִיו, וּבַאֲבִי אָבִיו, וּבִבְנוֹ, וּבְבֶן בְּנוֹ, בְּאָחִיו, וּבְבֶן אָחִיו. מֻתָּר אָדָם בִּקְרוֹבַת צָרַת חֲלוּצָתוֹ, וְאָסוּר בְּצָרַת קְרוֹבַת חֲלוּצָתוֹ: 
+
+הַחוֹלֵץ לִיבִמְתּוֹ, וְנָשָׂא אָחִיו אֶת אֲחוֹתָהּ, וָמֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. וְכֵן הַמְגָרֵשׁ אֶת אִשְׁתּוֹ, וְנָשָׂא אָחִיו אֶת אֲחוֹתָהּ, וָמֵת, הֲרֵי זוֹ פְּטוּרָה מִן הַחֲלִיצָה וּמִן הַיִּבּוּם: 
+
+שׁוֹמֶרֶת יָבָם שֶׁקִּדֵּשׁ אָחִיו אֶת אֲחוֹתָהּ, מִשּׁוּם רַבִּי יְהוּדָה בֶן בְּתֵירָא אָמְרוּ, אוֹמְרִים לוֹ, הַמְתֵּן עַד שֶׁיַּעֲשֶׂה אָחִיךָ הַגָּדוֹל מַעֲשֶׂה. חָלַץ לָהּ אָחִיו, אוֹ כְנָסָהּ, יִכְנֹס אֶת אִשְׁתּוֹ. מֵתָה הַיְּבָמָה, יִכְנֹס אֶת אִשְׁתּוֹ. מֵת יָבָם, יוֹצִיא אֶת אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו בַּחֲלִיצָה: 
+
+הַיְבָמָה לֹא תַחֲלֹץ וְלֹא תִתְיַבֵּם, עַד שֶׁיֶּשׁ לָהּ שְׁלֹשָׁה חֳדָשִׁים. וְכֵן כָּל שְׁאָר הַנָּשִׁים לֹא יִתְאָרְסוּ וְלֹא יִנָּשְׂאוּ, עַד שֶׁיִּהְיוּ לָהֶן שְׁלֹשָׁה חֳדָשִׁים. אֶחָד בְּתוּלוֹת וְאֶחָד בְּעוּלוֹת, אֶחָד גְּרוּשׁוֹת וְאֶחָד אַלְמָנוֹת, אֶחָד נְשׂוּאוֹת וְאֶחָד אֲרוּסוֹת. רַבִּי יְהוּדָה אוֹמֵר, הַנְּשׂוּאוֹת יִתְאָרְסוּ, וְהָאֲרוּסוֹת יִנָּשְׂאוּ, חוּץ מִן הָאֲרוּסוֹת שֶׁבִּיהוּדָה, מִפְּנֵי שֶׁלִּבּוֹ גַּס בָּהּ. רַבִּי יוֹסֵי אוֹמֵר, כָּל הַנָּשִׁים יִתְאָרְסוּ, חוּץ מִן הָאַלְמָנָה, מִפְּנֵי הָאִבּוּל: 
+
+אַרְבָּעָה אַחִין נְשׂוּאִין אַרְבַּע נָשִׁים, וָמֵתוּ, אִם רָצָה הַגָּדוֹל שֶׁבָּהֶם לְיַבֵּם אֶת כֻּלָּן, הָרְשׁוּת בְּיָדוֹ. מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי נָשִׁים, וָמֵת, בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁל אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. הָיְתָה אַחַת כְּשֵׁרָה, וְאַחַת פְּסוּלָה, אִם הָיָה חוֹלֵץ, חוֹלֵץ לַפְּסוּלָה. וְאִם הָיָה מְיַבֵּם, מְיַבֵּם לַכְּשֵׁרָה: 
+
+הַמַּחֲזִיר גְּרוּשָׁתוֹ, וְהַנּוֹשֵׂא חֲלוּצָתוֹ, וְהַנּוֹשֵׂא קְרוֹבַת חֲלוּצָתוֹ, יוֹצִיא, וְהַוָּלָד מַמְזֵר, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, אֵין הַוָּלָד מַמְזֵר. וּמוֹדִים בְּנוֹשֵׂא קְרוֹבַת גְּרוּשָׁתוֹ, שֶׁהַוָּלָד מַמְזֵר: 
+
+אֵיזֶהוּ מַמְזֵר, כָּל שְׁאֵר בָּשָׂר שֶׁהוּא בְלֹא יָבֹא דִּבְרֵי רַבִּי עֲקִיבָא. שִׁמְעוֹן הַתִּימְנִי אוֹמֵר, כָּל שֶׁחַיָּבִין עָלָיו כָּרֵת בִּידֵי שָׁמַיִם. וַהֲלָכָה כִדְבָרָיו. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כָּל שֶׁחַיָּבִים עָלָיו מִיתַת בֵּית דִּין. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מָצָאתִי מְגִלַּת יֻחֲסִין בִּירוּשָׁלַיִם וְכָתוּב בָּהּ, אִישׁ פְּלוֹנִי מַמְזֵר מֵאֵשֶׁת אִישׁ, לְקַיֵּם דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. אִשְׁתּוֹ שֶׁמֵּתָה, מֻתָּר בַּאֲחוֹתָהּ. גֵּרְשָׁהּ וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ. נִשֵּׂאת לְאַחֵר וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ. יְבִמְתּוֹ שֶׁמֵּתָה, מֻתָּר בַּאֲחוֹתָהּ. חָלַץ לָהּ וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ: 
+
+
+Chapter 5
+
+רַבָּן גַּמְלִיאֵל אוֹמֵר, אֵין גֵּט אַחַר גֵּט, וְלֹא מַאֲמָר אַחַר מַאֲמָר, וְלֹא בְעִילָה אַחַר בְּעִילָה, וְלֹא חֲלִיצָה אַחַר חֲלִיצָה. וַחֲכָמִים אוֹמְרִים, יֵשׁ גֵּט אַחַר גֵּט, וְיֵשׁ מַאֲמָר אַחַר מַאֲמָר, אֲבָל לֹא אַחַר בְּעִילָה וְלֹא אַחַר חֲלִיצָה כְּלוּם: 
+
+כֵּיצַד. עָשָׂה מַאֲמָר בִּיבִמְתּוֹ, וְנָתַן לָהּ גֵּט, צְרִיכָה הֵימֶנּוּ חֲלִיצָה. עָשָׂה מַאֲמָר וַחֲלִיצָה, צְרִיכָה הֵימֶנּוּ גֵט. עָשָׂה מַאֲמָר וּבָעַל, הֲרֵי זוֹ כְמִצְוָתָהּ: 
+
+נָתַן גֵּט וְעָשָׂה מַאֲמָר, צְרִיכָה גֵט וַחֲלִיצָה. נָתַן גֵּט וּבָעַל, צְרִיכָה גֵט וַחֲלִיצָה. נָתַן גֵּט וְחָלַץ, אֵין אַחַר חֲלִיצָה כְלוּם. חָלַץ וְעָשָׂה מַאֲמָר, נָתַן גֵּט, וּבָעַל, אוֹ בָעַל וְעָשָׂה מַאֲמָר, נָתַן גֵּט וְחָלַץ, אֵין אַחַר חֲלִיצָה כְלוּם. אַחַת יְבָמָה אַחַת לְיָבָם אֶחָד, וְאַחַת שְׁתֵּי יְבָמוֹת לְיָבָם אֶחָד: 
+
+כֵּיצַד. עָשָׂה מַאֲמָר בָּזוֹ וּמַאֲמָר בָּזוֹ, צְרִיכוֹת שְׁנֵי גִטִּין וַחֲלִיצָה. מַאֲמָר בָּזוֹ וְגֵט בָּזוֹ, צְרִיכָה גֵט וַחֲלִיצָה. מַאֲמָר בָּזוֹ וּבָעַל אֶת זוֹ, צְרִיכוֹת שְׁנֵי גִטִּין וַחֲלִיצָה. מַאֲמָר בָּזוֹ וְחָלַץ לָזוֹ, הָרִאשׁוֹנָה צְרִיכָה גֵט. גֵּט לָזוֹ וְגֵט לָזוֹ, צְרִיכוֹת הֵימֶנּוּ חֲלִיצָה. גֵּט לָזוֹ וּבָעַל אֶת זוֹ, צְרִיכָה גֵט וַחֲלִיצָה. גֵּט לָזוֹ וּמַאֲמָר בָּזוֹ, צְרִיכָה גֵט וַחֲלִיצָה. גֵּט לָזוֹ וְחָלַץ לָזוֹ, אֵין אַחַר חֲלִיצָה כְּלוּם: 
+
+חָלַץ וְחָלַץ, אוֹ חָלַץ וְעָשָׂה מַאֲמָר, נָתַן גֵּט וּבָעַל, אוֹ בָעַל וּבָעַל, אוֹ בָעַל וְעָשָׂה מַאֲמָר, נָתַן גֵּט וְחָלַץ, אֵין אַחַר חֲלִיצָה כְלוּם, בֵּין יָבָם אֶחָד לִשְׁתֵּי יְבָמוֹת, בֵּין שְׁנֵי יְבָמִין לִיבָמָה אֶחָת: 
+
+חָלַץ וְעָשָׂה מַאֲמָר, נָתַן גֵּט וּבָעַל, אוֹ בָעַל וְעָשָׂה מַאֲמָר, וְנָתַן גֵּט וְחָלַץ, אֵין אַחַר חֲלִיצָה כְלוּם, בֵּין בַּתְּחִלָּה, בֵּין בָּאֶמְצַע, בֵּין בַּסּוֹף. וְהַבְּעִילָה, בִּזְמַן שֶׁהִיא בַתְּחִלָּה, אֵין אַחֲרֶיהָ כְלוּם. בָּאֶמְצַע וּבַסּוֹף, יֵשׁ אַחֲרֶיהָ כְלוּם. רַבִּי נְחֶמְיָה אוֹמֵר, אַחַת בְּעִילָה וְאַחַת חֲלִיצָה, בֵּין בַּתְּחִלָּה, בֵּין בָּאֶמְצַע, בֵּין בַּסּוֹף, אֵין אַחֲרֶיהָ כְלוּם: 
+
+
+Chapter 6
+
+הַבָּא עַל יְבִמְתּוֹ, בֵּין בְּשׁוֹגֵג, בֵּין בְּמֵזִיד, בֵּין בְּאֹנֶס, בֵּין בְּרָצוֹן, אֲפִלּוּ הוּא שׁוֹגֵג וְהִיא מְזִידָה, הוּא מֵזִיד וְהִיא שׁוֹגֶגֶת, הוּא אָנוּס וְהִיא לֹא אֲנוּסָה, הִיא אֲנוּסָה וְהוּא לֹא אָנוּס, אֶחָד הַמְעָרֶה וְאֶחָד הַגּוֹמֵר, קָנָה, וְלֹא חָלַק בֵּין בִּיאָה לְבִיאָה: 
+
+וְכֵן הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת שֶׁבַּתּוֹרָה, אוֹ פְסוּלוֹת, כְּגוֹן אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, פָּסַל. וְלֹא חָלַק בֵּין בִּיאָה לְבִיאָה: 
+
+אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מִן הָאֵרוּסִין לֹא יֹאכְלוּ בַתְּרוּמָה. רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן מַכְשִׁירִין. נִתְאַרְמְלוּ אוֹ נִתְגָּרְשׁוּ, מִן הַנִּשּׂוּאִין פְּסוּלוֹת, מִן הָאֵרוּסִין כְּשֵׁרוֹת: 
+
+כֹּהֵן גָּדוֹל לֹא יִשָּׂא אַלְמָנָה, בֵּין אַלְמָנָה מִן הָאֵרוּסִין, בֵּין אַלְמָנָה מִן הַנִּשּׂוּאִין, וְלֹא יִשָּׂא אֶת הַבּוֹגֶרֶת. רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן מַכְשִׁירִין בְּבוֹגֶרֶת. לֹא יִשָּׂא אֶת מֻכַּת עֵץ. אֵרֵס אֶת הָאַלְמָנָה, וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל, יִכְנֹס. וּמַעֲשֶׂה בִיהוֹשֻׁעַ בֶּן גַּמְלָא שֶׁקִּדֵּשׁ אֶת מָרְתָא בַת בַּיְתוֹס, וּמִנָּהוּ הַמֶּלֶךְ לִהְיוֹת כֹּהֵן גָּדוֹל, וּכְנָסָהּ. שׁוֹמֶרֶת יָבָם שֶׁנָּפְלָה לִפְנֵי כֹהֵן הֶדְיוֹט, וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל, אַף עַל פִּי שֶׁעָשָׂה בָהּ מַאֲמָר, הֲרֵי זֶה לֹא יִכְנֹס. כֹּהֵן גָּדוֹל שֶׁמֵּת אָחִיו, חוֹלֵץ וְלֹא מְיַבֵּם: 
+
+כֹּהֵן הֶדְיוֹט לֹא יִשָּׂא אַיְלוֹנִית, אֶלָּא אִם כֵּן יֶשׁ לוֹ אִשָּׁה וּבָנִים. רַבִּי יְהוּדָה אוֹמֵר, אַף עַל פִּי שֶׁיֶּשׁ לוֹ אִשָּׁה וּבָנִים, לֹא יִשָּׂא אַיְלוֹנִית, שֶׁהִיא זוֹנָה הָאֲמוּרָה בַתּוֹרָה. וַחֲכָמִים אוֹמְרִים, אֵין זוֹנָה אֶלָּא גִיּוֹרֶת וּמְשֻׁחְרֶרֶת וְשֶׁנִּבְעֲלָה בְעִילַת זְנוּת: 
+
+לֹא יִבָּטֵל אָדָם מִפְּרִיָּה וּרְבִיָּה, אֶלָּא אִם כֵּן יֶשׁ לוֹ בָנִים. בֵּית שַׁמַּאי אוֹמְרִים, שְׁנֵי זְכָרִים. וּבֵית הִלֵּל אוֹמְרִים, זָכָר וּנְקֵבָה, שֶׁנֶּאֱמַר, (בראשית ה) זָכָר וּנְקֵבָה בְּרָאָם. נָשָׂא אִשָּׁה, וְשָׁהָה עִמָּהּ עֶשֶׂר שָׁנִים, וְלֹא יָלְדָה, אֵינוֹ רַשַּׁאי לִבָּטֵל. גֵּרְשָׁהּ, מֻתֶּרֶת לִנָּשֵׂא לְאַחֵר. וְרַשַּׁאי הַשֵּׁנִי לִשְׁהוֹת עִמָּהּ עֶשֶׂר שָׁנִים. וְאִם הִפִּילָה, מוֹנֶה מִשָּׁעָה שֶׁהִפִּילָה. הָאִישׁ מְצֻוֶּה עַל פְּרִיָּה וּרְבִיָּה, אֲבָל לֹא הָאִשָּׁה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, עַל שְׁנֵיהֶם הוּא אוֹמֵר (בראשית א), וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ: 
+
+
+Chapter 7
+
+אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, הִכְנִיסָה לוֹ עַבְדֵי מְלוֹג וְעַבְדֵי צֹאן בַּרְזֶל, עַבְדֵי מְלוֹג לֹא יֹאכְלוּ בַתְּרוּמָה, עַבְדֵי צֹאן בַּרְזֶל יֹאכֵלוּ. וְאֵלּוּ הֵן עַבְדֵי מְלוֹג, אִם מֵתוּ, מֵתוּ לָהּ, וְאִם הוֹתִירוּ, הוֹתִירוּ לָהּ. אַף עַל פִּי שֶׁהוּא חַיָּב בִּמְזוֹנוֹתָן, הֲרֵי אֵלּוּ לֹא יֹאכְלוּ בַתְּרוּמָה. וְאֵלּוּ הֵן עַבְדֵי צֹאן בַּרְזֶל, אִם מֵתוּ, מֵתוּ לוֹ, וְאִם הוֹתִירוּ, הוֹתִירוּ לוֹ. הוֹאִיל וְהוּא חַיָּב בְּאַחֲרָיוּתָן, הֲרֵי אֵלּוּ יֹאכְלוּ בַתְּרוּמָה: 
+
+בַּת יִשְׂרָאֵל שֶׁנִּסֵּת לְכֹהֵן וְהִכְנִיסָה לוֹ עֲבָדִים, בֵּין עַבְדֵי מְלוֹג, בֵּין עַבְדֵי צֹאן בַּרְזֶל, הֲרֵי אֵלּוּ יֹאכְלוּ בַתְּרוּמָה. וּבַת כֹּהֵן שֶׁנִּסֵּת לְיִשְׂרָאֵל, וְהִכְנִיסָה לוֹ, בֵּין עַבְדֵי מְלוֹג, בֵּין עַבְדֵי צֹאן בַּרְזֶל, הֲרֵי אֵלּוּ לֹא יֹאכְלוּ בַתְּרוּמָה: 
+
+בַּת יִשְׂרָאֵל שֶׁנִּסֵּת לְכֹהֵן, וּמֵת, וְהִנִּיחָהּ מְעֻבֶּרֶת, לֹא יֹאכְלוּ עֲבָדֶיהָ בַּתְּרוּמָה, מִפְּנֵי חֶלְקוֹ שֶׁל עֻבָּר, שֶׁהָעֻבָּר פּוֹסֵל וְאֵינוֹ מַאֲכִיל, דִּבְרֵי רַבִּי יוֹסֵי. אָמְרוּ לוֹ, מֵאַחַר שֶׁהֵעַדְתָּ לָנוּ עַל בַּת יִשְׂרָאֵל לְכֹהֵן, אַף בַּת כֹּהֵן לְכֹהֵן, וּמֵת, וְהִנִּיחָהּ מְעֻבֶּרֶת, לֹא יֹאכְלוּ עֲבָדֶיהָ בַתְּרוּמָה, מִפְּנֵי חֶלְקוֹ שֶׁל עֻבָּר: 
+
+הָעֻבָּר, וְהַיָּבָם, וְהָאֵרוּסִין, וְהַחֵרֵשׁ, וּבֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, פּוֹסְלִין וְלֹא מַאֲכִילִין. סָפֵק שֶׁהוּא בֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד סָפֵק שֶׁאֵינוֹ, סָפֵק הֵבִיא שְׁתֵּי שְׂעָרוֹת סָפֵק שֶׁלֹּא הֵבִיא, נָפַל הַבַּיִת עָלָיו וְעַל בַּת אָחִיו וְאֵין יָדוּעַ אֵי זֶה מֵת רִאשׁוֹן, צָרָתָהּ חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת: 
+
+הָאוֹנֵס, וְהַמְפַתֶּה, וְהַשּׁוֹטֶה, לֹא פוֹסְלִים וְלֹא מַאֲכִילִים. וְאִם אֵינָם רְאוּיִין לָבֹא בְיִשְׂרָאֵל, הֲרֵי אֵלּוּ פוֹסְלִין. כֵּיצַד, יִשְׂרָאֵל שֶׁבָּא עַל בַּת כֹּהֵן, תֹּאכַל בַּתְּרוּמָה. עִבְּרָה, לֹא תֹאכַל בַּתְּרוּמָה. נֶחְתַּךְ הָעֻבָּר בְּמֵעֶיהָ, תֹּאכַל. כֹּהֵן שֶׁבָּא עַל בַּת יִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה. עִבְּרָה, לֹא תֹאכַל. יָלְדָה, תֹּאכַל. נִמְצָא כֹּחוֹ שֶׁל בֵּן גָּדוֹל מִשֶּׁל אָב. הָעֶבֶד פּוֹסֵל מִשּׁוּם בִּיאָה, וְאֵינוֹ פוֹסֵל מִשּׁוּם זָרַע. כֵּיצַד, בַּת יִשְׂרָאֵל לְכֹהֵן, בַּת כֹּהֵן לְיִשְׂרָאֵל, וְיָלְדָה הֵימֶנּוּ בֵן, וְהָלַךְ הַבֵּן וְנִכְבַּשׁ עַל הַשִּׁפְחָה, וְיָלְדָה הֵימֶנּוּ בֵן, הֲרֵי זֶה עֶבֶד. הָיְתָה אֵם אָבִיו בַּת יִשְׂרָאֵל לְכֹהֵן לֹא תֹאכַל בַּתְּרוּמָה. בַּת כֹּהֵן לְיִשְׂרָאֵל, תֹּאכַל בַּתְּרוּמָה. מַמְזֵר פּוֹסֵל וּמַאֲכִיל. כֵּיצַד, בַּת יִשְׂרָאֵל לְכֹהֵן, וּבַת כֹּהֵן לְיִשְׂרָאֵל, וְיָלְדָה הֵימֶנּוּ בַת, וְהָלְכָה הַבַּת וְנִשֵּׂאת לְעֶבֶד, אוֹ לְגוֹי, וְיָלְדָה הֵימֶנּוּ בֵן, הֲרֵי זֶה מַמְזֵר. הָיְתָה אֵם אִמּוֹ בַת יִשְׂרָאֵל לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה. בַּת כֹּהֵן לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה: 
+
+כֹּהֵן גָּדוֹל פְּעָמִים שֶׁהוּא פוֹסֵל. כֵּיצַד, בַּת כֹּהֵן לְיִשְׂרָאֵל, וְיָלְדָה הֵימֶנּוּ בַת, וְהָלְכָה הַבַּת וְנִסֵּת לְכֹהֵן, וְיָלְדָה הֵימֶנּוּ בֵן, הֲרֵי זֶה רָאוּי לִהְיוֹת כֹּהֵן גָּדוֹל עוֹמֵד וּמְשַׁמֵּשׁ עַל גַּבֵּי הַמִּזְבֵּחַ, מַאֲכִיל אֶת אִמּוֹ וּפוֹסֵל אֶת אֵם אִמּוֹ, וְזֹאת אוֹמֶרֶת, לֹא כִבְנִי כֹּהֵן גָּדוֹל, שֶׁהוּא פּוֹסְלֵנִי מִן הַתְּרוּמָה: 
+
+
+Chapter 8
+
+הֶעָרֵל וְכָל הַטְּמֵאִים, לֹא יֹאכְלוּ בַתְּרוּמָה. נְשֵׁיהֶן וְעַבְדֵּיהֶן, יֹאכְלוּ בַתְּרוּמָה. פְּצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, הֵן וְעַבְדֵיהֶן יֹאכְלוּ, וּנְשֵׁיהֶן לֹא יֹאכֵלוּ. וְאִם לֹא יְדָעָהּ מִשֶּׁנַּעֲשָׂה פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, הֲרֵי אֵלּוּ יֹאכֵלוּ: 
+
+אֵיזֶהוּ פְצוּעַ דַּכָּא, כֹּל שֶׁנִּפְצְעוּ הַבֵּיצִים שֶׁלּוֹ, וַאֲפִלּוּ אַחַת מֵהֶן. וּכְרוּת שָׁפְכָה, כֹּל שֶׁנִּכְרַת הַגִּיד. וְאִם נִשְׁתַּיֵּר מֵהָעֲטָרָה אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה, כָּשֵׁר. פְּצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, מֻתָּרִין בְּגִיּוֹרֶת וּמְשֻׁחְרֶרֶת, וְאֵינָן אֲסוּרִין אֶלָּא מִלָּבֹא בַקָּהָל, שֶׁנֶּאֱמַר (דברים כג), לֹא יָבֹא פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל ה': 
+
+עַמּוֹנִי וּמוֹאָבִי, אֲסוּרִים, וְאִסּוּרָן אִסּוּר עוֹלָם, אֲבָל נְקֵבוֹתֵיהֶם מֻתָּרוֹת מִיָּד. מִצְרִי וַאֲדוֹמִי אֵינָם אֲסוּרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת. רַבִּי שִׁמְעוֹן מַתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמַר רַבִּי שִׁמְעוֹן, קַל וָחֹמֶר הַדְּבָרִים, וּמָה אִם בִּמְקוֹם שֶׁאָסַר אֶת הַזְּכָרִים אִסּוּר עוֹלָם, הִתִּיר אֶת הַנְּקֵבוֹת מִיָּד, מְקוֹם שֶׁלֹּא אָסַר אֶת הַזְּכָרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֵינוֹ דִין שֶׁנַּתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמְרוּ לוֹ, אִם הֲלָכָה נְקַבֵּל, וְאִם לַדִּין, יֵשׁ תְּשׁוּבָה. אָמַר לָהֶם, לֹא כִי, הֲלָכָה אֲנִי אוֹמֵר. מַמְזֵרִין וּנְתִינִין, אֲסוּרִין, וְאִסּוּרָן אִסּוּר עוֹלָם, אֶחָד זְכָרִים, וְאֶחָד נְקֵבוֹת: 
+
+אָמַר רַבִּי יְהוֹשֻׁעַ, שָׁמַעְתִּי שֶׁהַסָּרִיס חוֹלֵץ, וְחוֹלְצִין לְאִשְׁתּוֹ, וְהַסָּרִיס לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ, וְאֵין לִי לְפָרֵשׁ. אָמַר רַבִּי עֲקִיבָא, אֲנִי אֲפָרֵשׁ. סְרִיס אָדָם חוֹלֵץ וְחוֹלְצִין לְאִשְׁתּוֹ, מִפְּנֵי שֶׁהָיְתָה לוֹ שְׁעַת הַכֹּשֶׁר. סְרִיס חַמָּה לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ, מִפְּנֵי שֶׁלֹּא הָיְתָה לוֹ שְׁעַת הַכֹּשֶׁר. רַבִּי אֶלְעָזָר אוֹמֵר, לֹא כִי, אֶלָּא סְרִיס חַמָּה חוֹלֵץ, וְחוֹלְצִין לְאִשְׁתּוֹ, מִפְּנֵי שֶׁיֶּשׁ לוֹ רְפוּאָה. סְרִיס אָדָם לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ, מִפְּנֵי שֶׁאֵין לוֹ רְפוּאָה. הֵעִיד רַבִּי יְהוֹשֻׁעַ בֶּן בְּתֵירָא עַל בֶּן מְגוּסַת שֶׁהָיָה בִירוּשָׁלַיִם סְרִיס אָדָם, וְיִבְּמוּ אֶת אִשְׁתּוֹ, לְקַיֵּם דִּבְרֵי רַבִּי עֲקִיבָא: 
+
+הַסָּרִיס לֹא חוֹלֵץ וְלֹא מְיַבֵּם. וְכֵן אַיְלוֹנִית לֹא חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. הַסָּרִיס שֶׁחָלַץ לִיבִמְתּוֹ, לֹא פְסָלָהּ. בְּעָלָהּ, פְּסָלָהּ, מִפְּנֵי שֶׁהִיא בְעִילַת זְנוּת. וְכֵן אַיְלוֹנִית שֶׁחָלְצוּ לָהּ אַחִין, לֹא פְסָלוּהָ. בְּעָלוּהָ, פְּסָלוּהָ, מִפְּנֵי שֶׁבְּעִילָתָהּ בְּעִילַת זְנוּת: 
+
+סְרִיס חַמָּה כֹּהֵן שֶׁנָּשָׂא בַת יִשְׂרָאֵל, מַאֲכִילָהּ בַּתְּרוּמָה. רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן אוֹמְרִים, אַנְדְּרוֹגִינוֹס כֹּהֵן שֶׁנָּשָׂא בַת יִשְׂרָאֵל, מַאֲכִילָהּ בַּתְּרוּמָה. רַבִּי יְהוּדָה אוֹמֵר, טֻמְטוּם שֶׁנִּקְרַע וְנִמְצָא זָכָר, לֹא יַחֲלֹץ, מִפְּנֵי שֶׁהוּא כְסָרִיס. אַנְדְּרוֹגִינוֹס נוֹשֵׂא, אֲבָל לֹא נִשָּׂא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַנְדְּרוֹגִינוֹס חַיָּבִים עָלָיו סְקִילָה, כְּזָכָר: 
+
+
+Chapter 9
+
+יֵשׁ מֻתָּרוֹת לְבַעֲלֵיהֶן וַאֲסוּרוֹת לִיְבָמֵיהֶן, מֻתָּרוֹת לִיְבָמֵיהֶן וַאֲסוּרוֹת לְבַעֲלֵיהֶן, מֻתָּרוֹת לָאֵלּוּ וְלָאֵלּוּ, וַאֲסוּרוֹת לָאֵלּוּ וְלָאֵלּוּ. וְאֵלוּ מֻתָּרוֹת לְבַעֲלֵיהֶן וַאֲסוּרוֹת לִיְבָמֵיהֶן, כֹּהֵן הֶדְיוֹט שֶׁנָּשָׂא אֶת הָאַלְמָנָה וְיֶשׁ לוֹ אָח כֹּהֵן גָּדוֹל, חָלָל שֶׁנָּשָׂא כְשֵׁרָה וְיֶשׁ לוֹ אָח כָּשֵׁר, יִשְׂרָאֵל שֶׁנָּשָׂא בַת יִשְׂרָאֵל וְיֶשׁ לוֹ אָח מַמְזֵר, מַמְזֵר שֶׁנָּשָׂא מַמְזֶרֶת וְיֶשׁ לוֹ אָח יִשְׂרָאֵל, מֻתָּרוֹת לְבַעֲלֵיהֶן וַאֲסוּרוֹת לִיְבָמֵיהֶן: 
+
+וְאֵלּוּ מֻתָּרוֹת לִיְבָמֵיהֶן וַאֲסוּרוֹת לְבַעֲלֵיהֶן. כֹּהֵן גָּדוֹל שֶׁקִּדֵּשׁ אֶת הָאַלְמָנָה וְיֶשׁ לוֹ אָח כֹּהֵן הֶדְיוֹט, כָּשֵׁר שֶׁנָּשָׂא חֲלָלָה וְיֶשׁ לוֹ אָח חָלָל, יִשְׂרָאֵל שֶׁנָּשָׂא מַמְזֶרֶת וְיֶשׁ לוֹ אָח מַמְזֵר, מַמְזֵר שֶׁנָּשָׂא בַת יִשְׂרָאֵל וְיֶשׁ לוֹ אָח יִשְׂרָאֵל, מֻתָּרוֹת לִיְבָמֵיהֶן וַאֲסוּרוֹת לְבַעֲלֵיהֶן. אֲסוּרוֹת לָאֵלּוּ וְלָאֵלּוּ, כֹּהֵן גָּדוֹל שֶׁנָּשָׂא אֶת הָאַלְמָנָה וְיֶשׁ לוֹ אָח כֹּהֵן גָּדוֹל אוֹ כֹהֵן הֶדְיוֹט, כָּשֵׁר שֶׁנָּשָׂא חֲלָלָה וְיֶשׁ לוֹ אָח כָּשֵׁר, יִשְׂרָאֵל שֶׁנָּשָׂא מַמְזֶרֶת וְיֶשׁ לוֹ אָח יִשְׂרָאֵל, מַמְזֵר שֶׁנָּשָׂא בַת יִשְׂרָאֵל וְיֶשׁ לוֹ אָח מַמְזֵר, אֲסוּרוֹת לָאֵלּוּ וְלָאֵלּוּ. וּשְׁאָר כָּל הַנָּשִׁים, מֻתָּרוֹת לְבַעֲלֵיהֶן וְלִיְבָמֵיהֶן: 
+
+שְׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים, שְׁנִיָּה לַבַּעַל וְלֹא שְׁנִיָּה לַיָּבָם, אֲסוּרָה לַבַּעַל וּמֻתֶּרֶת לַיָּבָם. שְׁנִיָּה לַיָּבָם וְלֹא שְׁנִיָּה לַבַּעַל, אֲסוּרָה לַיָּבָם וּמֻתֶּרֶת לַבָּעַל. שְׁנִיָּה לָזֶה וְלָזֶה, אֲסוּרָה לָזֶה וְלָזֶה. אֵין לָהּ לֹא כְתֻבָּה, וְלֹא פֵרוֹת, וְלֹא מְזוֹנוֹת, וְלֹא בְלָאוֹת, וְהַוָּלָד כָּשֵׁר, וְכוֹפִין אוֹתוֹ לְהוֹצִיא. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְנָתִין וּלְמַמְזֵר, יֵשׁ לָהֶן כְּתֻבָּה: 
+
+בַּת יִשְׂרָאֵל מְאֹרֶסֶת לְכֹהֵן, מְעֻבֶּרֶת מִכֹּהֵן, שׁוֹמֶרֶת יָבָם לְכֹהֵן, וְכֵן בַּת כֹּהֵן לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה. בַּת יִשְׂרָאֵל מְאֹרֶסֶת לְלֵוִי, מְעֻבֶּרֶת מִלֵּוִי, שׁוֹמֶרֶת יָבָם לְלֵוִי, וְכֵן בַּת לֵוִי לְיִשְׂרָאֵל, לֹא תֹאכַל בַּמַּעֲשֵׂר. בַּת לֵוִי מְאֹרֶסֶת לְכֹהֵן, מְעֻבֶּרֶת מִכֹּהֵן, שׁוֹמֶרֶת יָבָם לְכֹהֵן, וְכֵן בַּת כֹּהֵן לְלֵוִי, לֹא תֹאכַל לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר: 
+
+בַּת יִשְׂרָאֵל שֶׁנִּסֵּת לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה. מֵת, וְלָהּ הֵימֶנּוּ בֵן, תֹּאכַל בַּתְּרוּמָה. נִסֵּת לְלֵוִי, תֹּאכַל בַּמַּעֲשֵׂר. מֵת, וְלָהּ הֵימֶנּוּ בֵן, תֹּאכַל בַּמַּעֲשֵׂר. נִסֵּת לְיִשְׂרָאֵל, לֹא תֹאכַל לֹא בַתְּרוּמָה, וְלֹא בַמַּעֲשֵׂר. מֵת, וְלָהּ הֵימֶנּוּ בֵן, לֹא תֹאכַל לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר. מֵת בְּנָהּ מִיִּשְׂרָאֵל, תֹּאכַל בַּמַּעֲשֵׂר. מֵת בְּנָהּ מִלֵּוִי, תֹּאכַל בַּתְּרוּמָה. מֵת בְּנָהּ מִכֹּהֵן, לֹא תֹאכַל לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר: 
+
+בַּת כֹּהֵן שֶׁנִּשֵּׂאת לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה. מֵת וְלָהּ הֵימֶנּוּ בֵן, לֹא תֹאכַל בַּתְּרוּמָה. נִשֵּׂאת לְלֵוִי, תֹּאכַל בַּמַּעֲשֵׂר. מֵת, וְלָהּ הֵימֶנּוּ בֵן, תֹּאכַל בַּמַּעֲשֵׂר. נִשֵּׂאת לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה. מֵת, וְלָהּ הֵימֶנּוּ בֵן, תֹּאכַל בַּתְּרוּמָה. מֵת בְּנָהּ מִכֹּהֵן, לֹא תֹאכַל בַּתְּרוּמָה. מֵת בְּנָהּ מִלֵּוִי, לֹא תֹאכַל בַּמַּעֲשֵׂר. מֵת בְּנָהּ מִיִּשְׂרָאֵל, חוֹזֶרֶת לְבֵית אָבִיהָ. וְעַל זוֹ נֶאֱמַר (ויקרא כב), וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ מִלֶּחֶם אָבִיהָ תֹּאכֵל: 
+
+
+Chapter 10
+
+הָאִשָּׁה שֶׁהָלַךְ בַּעְלָהּ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לָהּ, מֵת בַּעְלֵךְ, וְנִסֵּת, וְאַחַר כָּךְ בָּא בַעְלָהּ, תֵּצֵא מִזֶּה וּמִזֶּה, וּצְרִיכָה גֵט מִזֶּה וּמִזֶּה. וְאֵין לָהּ כְּתֻבָּה וְלֹא פֵרוֹת וְלֹא מְזוֹנוֹת וְלֹא בְלָאוֹת, לֹא עַל זֶה וְלֹא עַל זֶה. אִם נָטְלָה מִזֶּה וּמִזֶּה, תַּחֲזִיר. וְהַוָּלָד מַמְזֵר מִזֶּה וּמִזֶּה. וְלֹא זֶה וָזֶה מִטַּמְּאִין לָהּ, וְלֹא זֶה וָזֶה זַכָּאִין לֹא בִמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יָדֶיהָ, וְלֹא בַהֲפָרַת נְדָרֶיהָ. הָיְתָה בַת יִשְׂרָאֵל, נִפְסְלָה מִן הַכְּהֻנָּה, וּבַת לֵוִי מִן הַמַּעֲשֵׂר, וּבַת כֹּהֵן מִן הַתְּרוּמָה. וְאֵין יוֹרְשִׁים שֶׁל זֶה וְיוֹרְשִׁים שֶׁל זֶה יוֹרְשִׁים אֶת כְּתֻבָּתָהּ. וְאִם מֵתוּ, אָחִיו שֶׁל זֶה וְאָחִיו שֶׁל זֶה חוֹלְצִין וְלֹא מְיַבְּמִין. רַבִּי יוֹסֵי אוֹמֵר, כְּתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן. רַבִּי אֶלְעָזָר אוֹמֵר, הָרִאשׁוֹן זַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ, וּבַהֲפָרַת נְדָרֶיהָ. וְרַבִּי שִׁמְעוֹן אוֹמֵר, בִּיאָתָהּ אוֹ חֲלִיצָתָהּ מֵאָחִיו שֶׁל רִאשׁוֹן פּוֹטֶרֶת צָרָתָהּ, וְאֵין הַוָּלָד מִמֶּנּוּ מַמְזֵר. וְאִם נִסֵּת שֶׁלֹּא בִרְשׁוּת, מֻתֶּרֶת לַחֲזֹר לוֹ: 
+
+נִסֵּת עַל פִּי בֵית דִּין, תֵּצֵא, וּפְטוּרָה מִן הַקָּרְבָּן. לֹא נִסֵּת עַל פִּי בֵית דִּין, תֵּצֵא, וְחַיֶּבֶת בַּקָּרְבָּן. יָפֶה כֹּחַ בֵּית דִּין, שֶׁפּוֹטְרָהּ מִן הַקָּרְבָּן. הוֹרוּהָ בֵית דִּין לִנָּשֵׂא, וְהָלְכָה וְקִלְקְלָה, חַיֶּבֶת בַּקָּרְבָּן, שֶׁלֹּא הִתִּירוּהָ אֶלָּא לִנָּשֵׂא: 
+
+הָאִשָּׁה שֶׁהָלַךְ בַּעֲלָהּ וּבְנָהּ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לָהּ, מֵת בַּעְלֵךְ וְאַחַר כָּךְ מֵת בְּנֵךְ, וְנִשֵּׂאת, וְאַחַר כָּךְ אָמְרוּ לָהּ, חִלּוּף הָיוּ הַדְּבָרִים, תֵּצֵא, וְהַוָּלָד רִאשׁוֹן וְאַחֲרוֹן מַמְזֵר. אָמְרוּ לָהּ, מֵת בְּנֵךְ וְאַחַר כָּךְ מֵת בַּעְלֵךְ, וְנִתְיַבְּמָה, וְאַחַר כָּךְ אָמְרוּ לָהּ, חִלּוּף הָיוּ הַדְּבָרִים, תֵּצֵא, וְהַוָּלָד רִאשׁוֹן וְאַחֲרוֹן מַמְזֵר. אָמְרוּ לָהּ, מֵת בַּעְלֵךְ, וְנִסֵּת, וְאַחַר כָּךְ אָמְרוּ לָהּ, קַיָּם הָיָה וּמֵת, תֵּצֵא, וְהַוָּלָד רִאשׁוֹן מַמְזֵר, וְהָאַחֲרוֹן אֵינוֹ מַמְזֵר. אָמְרוּ לָהּ, מֵת בַּעְלֵךְ, וְנִתְקַדְּשָׁה, וְאַחַר כָּךְ בָּא בַעְלָהּ, מֻתֶּרֶת לַחֲזֹר לוֹ. אַף עַל פִּי שֶׁנָּתַן לָהּ אַחֲרוֹן גֵּט, לֹא פְסָלָהּ מִן הַכְּהֻנָּה. אֶת זוֹ דָרַשׁ רַבִּי אֶלְעָזָר בֶּן מַתְיָא, וְאִשָּׁה גְּרוּשָׁה מֵאִישָׁהּ (ויקרא כא), וְלֹא מֵאִישׁ שֶׁאֵינוֹ אִישָׁהּ: 
+
+מִי שֶׁהָלְכָה אִשְׁתּוֹ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לוֹ, מֵתָה אִשְׁתְּךָ, וְנָשָׂא אֶת אֲחוֹתָהּ, וְאַחַר כָּךְ בָּאת אִשְׁתּוֹ, מֻתֶּרֶת לַחֲזֹר לוֹ. הוּא מֻתָּר בִּקְרוֹבוֹת שְׁנִיָּה, וּשְׁנִיָּה מֻתֶּרֶת בִּקְרוֹבָיו. וְאִם מֵתָה רִאשׁוֹנָה, מֻתָּר בַּשְּׁנִיָּה. אָמְרוּ לוֹ, מֵתָה אִשְׁתְּךָ, וְנָשָׂא אֶת אֲחוֹתָהּ, וְאַחַר כָּךְ אָמְרוּ לוֹ, קַיֶּמֶת הָיְתָה, וּמֵתָה, הַוָּלָד רִאשׁוֹן מַמְזֵר, וְהָאַחֲרוֹן אֵינוֹ מַמְזֵר. רַבִּי יוֹסֵי אוֹמֵר, כָּל שֶׁפּוֹסֵל עַל יְדֵי אֲחֵרִים, פּוֹסֵל עַל יְדֵי עַצְמוֹ. וְכָל שֶׁאֵין פּוֹסֵל עַל יְדֵי אֲחֵרִים, אֵינוֹ פוֹסֵל עַל יְדֵי עַצְמוֹ: 
+
+אָמְרוּ לוֹ, מֵתָה אִשְׁתְּךָ, וְנָשָׂא אֲחוֹתָהּ מֵאָבִיהָ, מֵתָה, וְנָשָׂא אֲחוֹתָהּ מֵאִמָּהּ, מֵתָה, וְנָשָׂא אֲחוֹתָהּ מֵאָבִיהָ, מֵתָה, וְנָשָׂא אֲחוֹתָהּ מֵאִמָּהּ, וְנִמְצְאוּ כֻלָּן קַיָּמוֹת, מֻתָּר בָּרִאשׁוֹנָה, בַּשְּׁלִישִׁית, וּבַחֲמִישִׁית, וּפוֹטְרוֹת צָרוֹתֵיהֶן, וְאָסוּר בַּשְּׁנִיָּה וּבָרְבִיעִית, וְאֵין בִּיאַת אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. וְאִם בָּא עַל הַשְּׁנִיָּה לְאַחַר מִיתַת הָרִאשׁוֹנָה, מֻתָּר בַּשְּׁנִיָּה וּבָרְבִיעִית, וּפוֹטְרוֹת צָרוֹתֵיהֶן, וְאָסוּר בַּשְּׁלִישִׁית וּבַחֲמִישִׁית, וְאֵין בִּיאַת אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ: 
+
+בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, הוּא פוֹסֵל עַל יְדֵי אַחִין, וְהָאַחִים פּוֹסְלִין עַל יָדוֹ, אֶלָּא שֶׁהוּא פוֹסֵל תְּחִלָּה, וְהָאַחִין פּוֹסְלִין תְּחִלָּה וָסוֹף. כֵּיצַד, בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, פָּסַל עַל יְדֵי אַחִין. בָּאוּ עָלֶיהָ אַחִין, וְעָשׂוּ בָהּ מַאֲמָר, נָתְנוּ גֵט אוֹ חָלְצוּ, פָּסְלוּ עַל יָדוֹ: 
+
+בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, וְאַחַר כָּךְ בָּא עָלֶיהָ אָחִיו שֶׁהוּא בֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, פָּסַל עַל יָדוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא פָסַל: 
+
+בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, וְאַחַר כָּךְ בָּא עַל צָרָתָהּ, פָּסַל עַל יְדֵי עַצְמוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא פָסָל. בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, וּמֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. נָשָׂא אִשָּׁה וּמֵת, הֲרֵי זוֹ פְטוּרָה: 
+
+בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, וּמִשֶּׁהִגְדִּיל נָשָׂא אִשָּׁה אַחֶרֶת וּמֵת, אִם לֹא יָדַע אֶת הָרִאשׁוֹנָה מִשֶּׁהִגְדִּיל, הָרִאשׁוֹנָה חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת, וְהַשְּׁנִיָּה אוֹ חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, מְיַבֵּם לְאֵיזוֹ שֶׁיִּרְצֶה, וְחוֹלֵץ לַשְּׁנִיָּה. אֶחָד שֶׁהוּא בֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, וְאֶחָד שֶׁהוּא בֶן עֶשְׂרִים שָׁנָה שֶׁלֹּא הֵבִיא שְׁתֵּי שְׂעָרוֹת: 
+
+
+Chapter 11
+
+נוֹשְׂאִין עַל הָאֲנוּסָה וְעַל הַמְפֻתָּה. הָאוֹנֵס וְהַמְפַתֶּה עַל הַנְּשׂוּאָה, חַיָּב. נוֹשֵׂא אָדָם אֲנוּסַת אָבִיו וּמְפֻתַּת אָבִיו, אֲנוּסַת בְּנוֹ וּמְפֻתַּת בְּנוֹ. רַבִּי יְהוּדָה אוֹסֵר בַּאֲנוּסַת אָבִיו וּמְפֻתַּת אָבִיו: 
+
+הַגִּיּוֹרֶת שֶׁנִּתְגַּיְּרוּ בָנֶיהָ עִמָּהּ, לֹא חוֹלְצִין וְלֹא מְיַבְּמִין, אֲפִלּוּ הוֹרָתוֹ שֶׁל רִאשׁוֹן שֶׁלֹּא בִקְדֻשָּׁה וְלֵדָתוֹ בִקְדֻשָּׁה, וְהַשֵּׁנִי הוֹרָתוֹ וְלֵדָתוֹ בִקְדֻשָּׁה. וְכֵן שִׁפְחָה שֶׁנִּשְׁתַּחְרְרוּ בָנֶיהָ עִמָּהּ: 
+
+חָמֵשׁ נָשִׁים שֶׁנִּתְעָרְבוּ וַלְדוֹתֵיהֶן, הִגְדִּילוּ הַתַּעֲרֹבוֹת וְנָשְׂאוּ נָשִׁים וּמֵתוּ, אַרְבָּעָה חוֹלְצִין לְאַחַת, וְאֶחָד מְיַבֵּם אוֹתָהּ. הוּא וּשְׁלשָׁה חוֹלְצִים לְאַחֶרֶת, וְאֶחָד מְיַבֵּם. נִמְצְאוּ אַרְבַּע חֲלִיצוֹת וְיִבּוּם לְכָל אַחַת וְאֶחָת: 
+
+הָאִשָּׁה שֶׁנִּתְעָרֵב וְלָדָהּ בִּוְלַד כַּלָּתָהּ, הִגְדִּילוּ הַתַּעֲרֹבוֹת, וְנָשְׂאוּ נָשִׁים, וּמֵתוּ, בְּנֵי הַכַּלָּה חוֹלְצִין וְלֹא מְיַבְּמִין, שֶׁהוּא סְפֵק אֵשֶׁת אָחִיו סְפֵק אֵשֶׁת אֲחִי אָבִיו. וּבְנֵי הַזְּקֵנָה, אוֹ חוֹלְצִין אוֹ מְיַבְּמִין, שֶׁהוּא סְפֵק אֵשֶׁת אָחִיו וְאֵשֶׁת בֶּן אָחִיו. מֵתוּ הַכְּשֵׁרִים, בְּנֵי הַתַּעֲרֹבוֹת לִבְנֵי הַזְּקֵנָה חוֹלְצִין וְלֹא מְיַבְּמִין, שֶׁהוּא סְפֵק אֵשֶׁת אָחִיו וְאֵשֶׁת אֲחִי אָבִיו, וּבְנֵי הַכַּלָּה, אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם: 
+
+כֹּהֶנֶת שֶׁנִּתְעָרֵב וְלָדָּהּ בִּוְלַד שִׁפְחָתָהּ, הֲרֵי אֵלּוּ אוֹכְלִים בַּתְּרוּמָה, וְחוֹלְקִים חֵלֶק אֶחָד בַּגֹּרֶן, וְאֵינָן מִטַּמְּאִין לְמֵתִים, וְאֵין נוֹשְׂאִין נָשִׁים, בֵּין כְּשֵׁרוֹת בֵּין פְּסוּלוֹת. הִגְדִּילוּ הַתַּעֲרֹבוֹת, וְשִׁחְרְרוּ זֶה אֶת זֶה, נוֹשְׂאִין נָשִׁים רְאוּיוֹת לַכְּהֻנָּה, וְאֵינָן מִטַּמְּאִין לְמֵתִים. וְאִם נִטְמְאוּ, אֵינָן סוֹפְגִין אֶת הָאַרְבָּעִים. וְאֵינָן אוֹכְלִים בַּתְּרוּמָה. וְאִם אָכְלוּ, אֵינָן מְשַׁלְּמִין קֶרֶן וָחֹמֶשׁ. וְאֵינָן חוֹלְקִין עַל הַגֹּרֶן. וּמוֹכְרִין אֶת הַתְּרוּמָה, וְהַדָּמִים שֶׁלָּהֶם. וְאֵינָן חוֹלְקִים בְּקָדְשֵׁי הַמִּקְדָּשׁ, וְאֵין נוֹתְנִין לָהֶם קָדָשִׁים, וְאֵין מוֹצִיאִין שֶׁלָּהֶם מִיָּדָם, וּפְטוּרִין מִן הַזְּרֹעַ וּמִן הַלְּחָיַיִם וּמִן הַקֵּבָה, וּבְכוֹרוֹ יְהֵא רוֹעֶה עַד שֶׁיִּסְתָּאֵב, וְנוֹתְנִין עָלָיו חֻמְרֵי כֹהֲנִים וְחֻמְרֵי יִשְׂרְאֵלִים: 
+
+מִי שֶׁלֹּא שָׁהֲתָה אַחַר בַּעְלָה שְׁלֹשָׁה חֳדָשִׁים וְנִשֵּׂאת, וְיָלְדָה, וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן אִם בֶּן שִׁבְעָה לָאַחֲרוֹן. הָיוּ לָהּ בָּנִים מִן הָרִאשׁוֹן וּבָנִים מִן הַשֵּׁנִי, חוֹלְצִין וְלֹא מְיַבְּמִין. וְכֵן הוּא לָהֶם, חוֹלֵץ וְלֹא מְיַבֵּם. הָיוּ לוֹ אַחִים מִן הָרִאשׁוֹן וְאַחִים מִן הַשֵּׁנִי שֶׁלֹּא מֵאוֹתָהּ הָאֵם, הוּא חוֹלֵץ וּמְיַבֵּם, וְהֵם, אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם: 
+
+הָיָה אֶחָד יִשְׂרָאֵל וְאֶחָד כֹּהֵן, נוֹשֵׂא אִשָּׁה רְאוּיָה לְכֹהֵן, וְאֵינוֹ מִטַּמֵּא לְמֵתִים, וְאִם נִטְמָא, אֵינוֹ סוֹפֵג אֶת הָאַרְבָּעִים. וְאֵינוֹ אוֹכֵל בַּתְּרוּמָה, וְאִם אָכַל, אֵינוֹ מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ. וְאֵינוֹ חוֹלֵק עַל הַגֹּרֶן. וּמוֹכֵר הַתְּרוּמָה, וְהַדָּמִים שֶׁלּוֹ. וְאֵינוֹ חוֹלֵק בְּקָדְשֵׁי הַמִּקְדָּשׁ, וְאֵין נוֹתְנִים לוֹ אֶת הַקָּדָשִׁים, וְאֵין מוֹצִיאִין אֶת שֶׁלּוֹ מִיָּדוֹ. וּפָטוּר מִן הַזְּרֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה. וּבְכוֹרוֹ יְהֵא רוֹעֶה עַד שֶׁיִּסְתָּאֵב. וְנוֹתְנִין עָלָיו חֻמְרֵי כֹהֲנִים וְחֻמְרֵי יִשְׂרְאֵלִים. הָיוּ שְׁנֵיהֶם כֹּהֲנִים, הוּא אוֹנֵן עֲלֵיהֶם, וְהֵם אוֹנְנִים עָלָיו. הוּא אֵינוֹ מִטַּמֵּא לָהֶם, וְהֵם אֵינָן מִטַּמְּאִין לוֹ. הוּא אֵינוֹ יוֹרֵשׁ אוֹתָן, אֲבָל הֵם יוֹרְשִׁין אוֹתוֹ. וּפָטוּר עַל מַכָּתוֹ וְעַל קִלְלָתוֹ שֶׁל זֶה וְשֶׁל זֶה, וְעוֹלֶה בְמִשְׁמָרוֹ שֶׁל זֶה וְשֶׁל זֶה, וְאֵינוֹ חוֹלֵק. אִם הָיוּ שְׁנֵיהֶם בְּמִשְׁמָר אֶחָד, נוֹטֵל חֵלֶק אֶחָד: 
+
+
+Chapter 12
+
+מִצְוַת חֲלִיצָה בִּשְׁלֹשָׁה דַיָּנִין, וַאֲפִלּוּ שְׁלָשְׁתָּן הֶדְיוֹטוֹת. חָלְצָה בְמִנְעָל, חֲלִיצָתָהּ כְּשֵׁרָה. בְּאַנְפִּילִין, חֲלִיצָתָהּ פְּסוּלָה. בְּסַנְדָּל שֶׁיֶּשׁ לוֹ עָקֵב, כָּשֵׁר. וְשֶׁאֵין לוֹ עָקֵב, פָּסוּל. מִן הָאַרְכֻּבָּה וּלְמַטָּה, חֲלִיצָתָהּ כְּשֵׁרָה. מִן הָאַרְכֻּבָּה וּלְמַעְלָה, חֲלִיצָתָהּ פְּסוּלָה: 
+
+חָלְצָה בְסַנְדָּל שֶׁאֵינוֹ שֶׁלּוֹ, אוֹ בְסַנְדָּל שֶׁל עֵץ, אוֹ בְשֶׁל שְׂמֹאל בַּיָּמִין, חֲלִיצָתָהּ כְּשֵׁרָה. חָלְצָה בְגָדוֹל שֶׁהוּא יָכוֹל לַהֲלוֹךְ בּוֹ, אוֹ בְקָטָן שֶׁהוּא חוֹפֶה אֶת רֹב רַגְלוֹ, חֲלִיצָתָהּ כְּשֵׁרָה. חָלְצָה בַלַּיְלָה, חֲלִיצָתָהּ כְּשֵׁרָה, וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. בַּשְּׂמֹאל, חֲלִיצָתָהּ פְּסוּלָה, וְרַבִּי אֱלִיעֶזֶר מַכְשִׁיר: 
+
+חָלְצָה וְרָקְקָה, אֲבָל לֹא קָרְאָה, חֲלִיצָתָהּ כְּשֵׁרָה. קָרְאָה וְרָקְקָה, אֲבָל לֹא חָלְצָה, חֲלִיצָתָהּ פְּסוּלָה. חָלְצָה וְקָרְאָה, אֲבָל לֹא רָקְקָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, חֲלִיצָתָהּ פְּסוּלָה. רַבִּי עֲקִיבָא אוֹמֵר, חֲלִיצָתָהּ כְּשֵׁרָה. אָמַר רַבִּי אֱלִיעֶזֶר, כָּכָה יֵעָשֶׂה (דברים כה), כָּל דָּבָר שֶׁהוּא מַעֲשֶׂה, מְעַכֵּב. אָמַר לוֹ רַבִּי עֲקִיבָא, מִשָּׁם רְאָיָה, כָּכָה יֵעָשֶׂה לָאִישׁ, כָּל דָּבָר שֶׁהוּא מַעֲשֶׂה בָאִישׁ: 
+
+הַחֵרֵשׁ שֶׁנֶּחֱלַץ וְהַחֵרֶשֶׁת שֶׁחָלְצָה, וְהַחוֹלֶצֶת לַקָּטָן, חֲלִיצָתָהּ פְּסוּלָה. קְטַנָּה שֶׁחָלְצָה, תַּחֲלֹץ מִשֶּׁתַּגְדִּיל. וְאִם לֹא חָלְצָה, חֲלִיצָתָהּ פְּסוּלָה: 
+
+חָלְצָה בִשְׁנַיִם, אוֹ בִשְׁלֹשָׁה, וְנִמְצָא אֶחָד מֵהֶן קָרוֹב אוֹ פָסוּל, חֲלִיצָתָהּ פְּסוּלָה. רַבִּי שִׁמְעוֹן וְרַבִּי יוֹחָנָן הַסַּנְדְּלָר מַכְשִׁירִין. וּמַעֲשֶׂה בְאֶחָד שֶׁחָלַץ בֵּינוֹ לְבֵינָהּ בְּבֵית הָאֲסוּרִין, וּבָא מַעֲשֶׂה לִפְנֵי רַבִּי עֲקִיבָא וְהִכְשִׁיר: 
+
+מִצְוַת חֲלִיצָה. בָּא הוּא וִיבִמְתּוֹ לְבֵית דִּין, וְהֵן מַשִּׂיאִין לוֹ עֵצָה הַהוֹגֶנֶת לוֹ, שֶׁנֶּאֱמַר, (דברים כה) וְקָרְאוּ לוֹ זִקְנֵי עִירוֹ וְדִבְּרוּ אֵלָיו. וְהִיא אוֹמֶרֶת, מֵאֵן יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל, לֹא אָבָה יַבְּמִי. וְהוּא אוֹמֵר, לֹא חָפַצְתִּי לְקַחְתָּהּ. וּבִלְשׁוֹן הַקֹּדֶשׁ הָיוּ אוֹמְרִים. וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְיָרְקָה בְּפָנָיו, רֹק הַנִּרְאֶה לַדַּיָּנִים. וְעָנְתָה וְאָמְרָה כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא יִבְנֶה אֶת בֵּית אָחִיו, עַד כָּאן הָיוּ מַקְרִין. וּכְשֶׁהִקְרָא רַבִּי הֻרְקְנוֹס תַּחַת הָאֵלָה בִּכְפַר עֵיטָם וְגָמַר אֶת כָּל הַפָּרָשָׁה, הֻחְזְקוּ לִהְיוֹת גּוֹמְרִין כָּל הַפָּרָשָׁה. וְנִקְרָא שְׁמוֹ בְּיִשְׂרָאֵל בֵּית חֲלוּץ הַנָּעַל. מִצְוָה בַדַּיָּנִין, וְלֹא מִצְוָה בַתַּלְמִידִים. רַבִּי יְהוּדָה אוֹמֵר, מִצְוָה עַל כָּל הָעוֹמְדִים שָׁם לוֹמַר, חֲלוּץ הַנָּעַל, חֲלוּץ הַנָּעַל, חֲלוּץ הַנָּעַל: 
+
+
+Chapter 13
+
+בֵּית שַׁמַּאי אוֹמְרִים, אֵין מְמָאֲנִין אֶלָּא אֲרוּסוֹת. וּבֵית הִלֵּל אוֹמְרִים, אֲרוּסוֹת וּנְשׂוּאוֹת. בֵּית שַׁמַּאי אוֹמְרִים, בַּבַּעַל וְלֹא בַיָּבָם. וּבֵית הִלֵּל אוֹמְרִים, בַּבַּעַל וּבַיָּבָם. בֵּית שַׁמַּאי אוֹמְרִים, בְּפָנָיו. וּבֵית הִלֵּל אוֹמְרִים, בְּפָנָיו וְשֶׁלֹּא בְפָנָיו. בֵּית שַׁמַּאי אוֹמְרִים, בְּבֵית דִּין. וּבֵית הִלֵּל אוֹמְרִים, בְּבֵית דִּין וְשֶׁלֹּא בְבֵית דִּין. אָמְרוּ לָהֶן בֵּית הִלֵּל לְבֵית שַׁמַּאי, מְמָאֶנֶת וְהִיא קְטַנָּה, אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, אֵין בְּנוֹת יִשְׂרָאֵל הֶפְקֵר, אֶלָּא מְמָאֶנֶת וּמַמְתֶּנֶת עַד שֶׁתַּגְדִּיל, וּתְמָאֵן וְתִנָּשֵׂא: 
+
+אֵיזוֹ הִיא קְטַנָּה שֶׁצְּרִיכָה לְמָאֵן, כֹּל שֶׁהִשִּׂיאוּהָ אִמָּהּ וְאַחֶיהָ לְדַעְתָּהּ. הִשִּׂיאוּהָ שֶׁלֹּא לְדַעְתָּהּ, אֵינָהּ צְרִיכָה לְמָאֵן. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, כָּל תִּינוֹקֶת שֶׁאֵינָהּ יְכוֹלָה לִשְׁמֹר קִדּוּשֶׁיהָ, אֵינָהּ צְרִיכָה לְמָאֵן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מַעֲשֵׂה קְטַנָּה כְלוּם, אֶלָּא כִמְפֻתָּה. בַּת יִשְׂרָאֵל לְכֹהֵן, לֹא תֹאכַל בַּתְּרוּמָה. בַּת כֹּהֵן לְיִשְׂרָאֵל, תֹּאכַל בַּתְּרוּמָה: 
+
+רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, כָּל עַכָּבָה שֶׁהִיא מִן הָאִישׁ, כְּאִלּוּ הִיא אִשְׁתּוֹ. וְכָל עַכָּבָה שֶׁאֵינָהּ מִן הָאִישׁ, כְּאִלּוּ אֵינָהּ אִשְׁתּוֹ: 
+
+הַמְמָאֶנֶת בָּאִישׁ, הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו, וְלֹא פְסָלָהּ מִן הַכְּהֻנָּה. נָתַן לָהּ גֵּט, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו, וּפְסָלָהּ מִן הַכְּהֻנָּה. נָתַן לָהּ גֵּט וְהֶחֱזִירָהּ, מֵאֲנָה בוֹ וְנִשֵּׂאת לְאַחֵר וְנִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, מֻתֶּרֶת לַחֲזֹר לוֹ. מֵאֲנָה בוֹ וְהֶחֱזִירָהּ, נָתַן לָהּ גֵּט וְנִשֵּׂאת לְאַחֵר וְנִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, אֲסוּרָה לַחֲזֹר לוֹ. זֶה הַכְּלָל, גֵּט אַחַר מֵאוּן, אֲסוּרָה לַחֲזֹר לוֹ. מֵאוּן אַחַר גֵּט, מֻתֶּרֶת לַחֲזֹר לוֹ: 
+
+הַמְמָאֶנֶת בָּאִישׁ וְנִשֵּׂאת לְאַחֵר וְגֵרְשָׁהּ, לְאַחֵר וּמֵאֲנָה בוֹ, לְאַחֵר וְגֵרְשָׁהּ, לְאַחֵר וּמֵאֲנָה בוֹ, כֹּל שֶׁיָּצָאת הֵימֶנּוּ בְגֵט, אֲסוּרָה לַחֲזֹר לוֹ. בְּמֵאוּן, מֻתֶּרֶת לַחֲזֹר לוֹ: 
+
+הַמְגָרֵשׁ אֶת הָאִשָּׁה וְהֶחֱזִירָהּ, מֻתֶּרֶת לַיָּבָם. וְרַבִּי אֱלִיעֶזֶר אוֹסֵר. וְכֵן הַמְגָרֵשׁ אֶת הַיְתוֹמָה וְהֶחֱזִירָהּ, מֻתֶּרֶת לַיָּבָם. וְרַבִּי אֱלִיעֶזֶר אוֹסֵר. קְטַנָּה שֶׁהִשִּׂיאָהּ אָבִיהָ וְנִתְגָּרְשָׁה, כִּיתוֹמָה בְחַיֵּי הָאָב. הֶחֱזִירָהּ, דִּבְרֵי הַכֹּל, אֲסוּרָה לַיָּבָם: 
+
+שְׁנֵי אַחִין נְשׂוּאִין לִשְׁתֵּי אֲחָיוֹת יְתוֹמוֹת קְטַנּוֹת, וּמֵת בַּעְלָהּ שֶׁל אַחַת מֵהֶן, תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. וְכֵן שְׁתֵּי חֵרְשׁוֹת גְדוֹלָה וּקְטַנָּה, מֵת בַּעְלָהּ שֶׁל קְטַנָּה, תֵּצֵא הַקְּטַנָּה מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת בַּעְלָהּ שֶׁל גְּדוֹלָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְלַמְּדִין אֶת הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ. רַבָּן גַּמְלִיאֵל אוֹמֵר, אִם מֵאֲנָה, מֵאֲנָה. וְאִם לָאו, תַּמְתִּין עַד שֶׁתַּגְדִּיל, וְתֵצֵא הַלָּזוּ מִשּׁוּם אֲחוֹת אִשָּׁה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אִי לוֹ עַל אִשְׁתּוֹ, וְאִי לוֹ עַל אֵשֶׁת אָחִיו. מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו בַּחֲלִיצָה: 
+
+מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי יְתוֹמוֹת קְטַנּוֹת, וּמֵת, בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁל אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. וְכֵן שְׁתֵּי חֵרְשׁוֹת. קְטַנָּה וְחֵרֶשֶׁת, אֵין בִּיאַת אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. פִּקַּחַת וְחֵרֶשֶׁת, בִּיאַת הַפִּקַּחַת פּוֹטֶרֶת אֶת הַחֵרֶשֶׁת, וְאֵין בִּיאַת הַחֵרֶשֶׁת פּוֹטֶרֶת אֶת הַפִּקַּחַת. גְּדוֹלָה וּקְטַנָּה, בִּיאַת הַגְּדוֹלָה פוֹטֶרֶת אֶת הַקְּטַנָּה, וְאֵין בִּיאַת הַקְּטַנָּה פוֹטֶרֶת אֶת הַגְּדוֹלָה: 
+
+מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי יְתוֹמוֹת קְטַנּוֹת, וּמֵת, בָּא יָבָם עַל הָרִאשׁוֹנָה, וְחָזַר וּבָא עַל הַשְּׁנִיָּה, אוֹ שֶׁבָּא אָחִיו עַל הַשְּׁנִיָּה, לֹא פָסַל אֶת הָרִאשׁוֹנָה. וְכֵן שְׁתֵּי חֵרְשׁוֹת. קְטַנָּה וְחֵרֶשֶׁת, בָּא יָבָם עַל הַקְּטַנָּה, וְחָזַר וּבָא עַל הַחֵרֶשֶׁת, אוֹ שֶׁבָּא אָחִיו עַל הַחֵרֶשֶׁת, לֹא פָסַל אֶת הַקְּטַנָּה. בָּא יָבָם עַל הַחֵרֶשֶׁת, וְחָזַר וּבָא עַל הַקְּטַנָּה, אוֹ שֶׁבָּא אָחִיו עַל הַקְּטַנָּה, פָּסַל אֶת הַחֵרֶשֶׁת: 
+
+פִּקַּחַת וְחֵרֶשֶׁת, בָּא יָבָם עַל הַפִּקַּחַת, וְחָזַר וּבָא עַל הַחֵרֶשֶׁת, אוֹ שֶׁבָּא אָחִיו עַל הַחֵרֶשֶׁת, לֹא פָסַל אֶת הַפִּקַּחַת. בָּא יָבָם עַל הַחֵרֶשֶׁת וְחָזַר וּבָא עַל הַפִּקַּחַת, אוֹ שֶׁבָּא אָחִיו עַל הַפִּקַּחַת, פָּסַל אֶת הַחֵרֶשֶׁת: 
+
+גְּדוֹלָה וּקְטַנָּה, בָּא יָבָם עַל הַגְּדוֹלָה, וְחָזַר וּבָא עַל הַקְּטַנָּה, אוֹ שֶׁבָּא אָחִיו עַל הַקְּטַנָּה, לֹא פָסַל אֶת הַגְּדוֹלָה. בָּא יָבָם עַל הַקְּטַנָּה, וְחָזַר וּבָא עַל הַגְּדוֹלָה, אוֹ שֶׁבָּא אָחִיו עַל הַגְּדוֹלָה, פָּסַל אֶת הַקְּטַנָּה. רַבִּי אֶלְעָזָר אוֹמֵר, מְלַמְּדִין הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ: 
+
+יָבָם קָטָן שֶׁבָּא עַל יְבָמָה קְטַנָּה, יִגְדְּלוּ זֶה עִם זֶה. בָּא עַל יְבָמָה גְדוֹלָה, תְּגַדְּלֶנּוּ. הַיְבָמָה שֶׁאָמְרָה בְּתוֹךְ שְׁלֹשִׁים יוֹם, לֹא נִבְעָלְתִּי, כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ. לְאַחַר שְׁלֹשִׁים יוֹם, מְבַקְשִׁים הֵימֶנּוּ שְׁיַּחֲלֹץ לָהּ. וּבִזְמַן שֶׁהוּא מוֹדֶה, אֲפִלּוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ: 
+
+הַנּוֹדֶרֶת הֲנָאָה מִיְבָמָהּ בְּחַיֵּי בַעְלָהּ, כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ. לְאַחַר מִיתַת בַּעְלָהּ, מְבַקְשִׁין הֵימֶנּוּ שֶׁיַּחֲלֹץ לָהּ. וְאִם נִתְכַּוְּנָה לְכָךְ, אֲפִלּוּ בְחַיֵּי בַעְלָהּ, מְבַקְשִׁין הֵימֶנּוּ שֶׁיַּחֲלֹץ לָהּ: 
+
+
+Chapter 14
+
+חֵרֵשׁ שֶׁנָּשָׂא פִקַּחַת, וּפִקֵּחַ שֶׁנָּשָׂא חֵרֶשֶׁת, אִם רָצָה יוֹצִיא, וְאִם רָצָה יְקַיֵּם. כְּשֵׁם שֶׁהוּא כוֹנֵס בִּרְמִיזָה, כָּךְ הוּא מוֹצִיא בִרְמִיזָה. פִּקֵּחַ שֶׁנָּשָׂא פִקַּחַת, וְנִתְחָרְשָׁה, אִם רָצָה יוֹצִיא, וְאִם רָצָה יְקַיֵּם. נִשְׁתַּטֵּית, לֹא יוֹצִיא. נִתְחָרֵשׁ הוּא אוֹ נִשְׁתַּטָּה, אֵינוֹ מוֹצִיא עוֹלָמִית. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, מִפְּנֵי מָה הָאִשָּׁה שֶׁנִּתְחָרְשָׁה יוֹצְאָה, וְהָאִישׁ שֶׁנִּתְחָרֵשׁ אֵינוֹ מוֹצִיא. אָמְרוּ לוֹ, אֵינוֹ דוֹמֶה הָאִישׁ הַמְגָרֵשׁ לְאִשָּׁה מִתְגָּרֶשֶׁת, שֶׁהָאִשָּׁה יוֹצְאָה לִרְצוֹנָהּ וְשֶׁלֹּא לִרְצוֹנָהּ, וְהָאִישׁ אֵינוֹ מוֹצִיא אֶלָּא לִרְצוֹנוֹ:  
+הֵעִיד רַבִּי יוֹחָנָן בֶּן גֻּדְגְּדָה עַל הַחֵרֶשֶׁת שֶׁהִשִּׂיאָהּ אָבִיהָ, שֶׁהִיא יוֹצְאָה בְגֵט. אָמְרוּ לוֹ, אַף זוֹ כַיּוֹצֵא בָהּ:  
+שְׁנֵי אַחִים חֵרְשִׁים, נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת חֵרְשׁוֹת, אוֹ לִשְׁתֵּי אֲחָיוֹת פִּקְחוֹת, אוֹ לִשְׁתֵּי אֲחָיוֹת, אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת, אוֹ שְׁתֵּי אֲחָיוֹת חֵרְשׁוֹת נְשׂוּאוֹת לִשְׁנֵי אַחִים פִּקְחִים, אוֹ לִשְׁנֵי אַחִים חֵרְשִׁין אוֹ לִשְׁנֵי אַחִין, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, הֲרֵי אֵלּוּ פְטוּרוֹת מִן הַחֲלִיצָה וּמִן הַיִּבּוּם. וְאִם הָיוּ נָכְרִיּוֹת, יִכְנֹסוּ, וְאִם רָצוּ לְהוֹצִיא, יוֹצִיאוּ:  
+שְׁנֵי אַחִים, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת פִּקְחוֹת, מֵת חֵרֵשׁ בַּעַל הַפִּקַּחַת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל הַפִּקַּחַת, תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת פִּקֵּחַ בַּעַל הַפִּקַּחַת, מַה יַּעֲשֶׂה חֵרֵשׁ בַּעַל פִּקַּחַת, מוֹצִיא אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו אֲסוּרָה לְעוֹלָם. 
+שְׁנֵי אַחִים פִּקְחִים נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת, אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת, מֵת פִּקֵּחַ בַּעַל חֵרֶשֶׁת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת פִּקֵּחַ בַּעַל פִּקַּחַת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל הַחֵרֶשֶׁת, מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט, וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה. 
+שְׁנֵי אַחִים, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת, אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת, מֵת חֵרֵשׁ בַּעַל חֵרֶשֶׁת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת פִּקֵּחַ בַּעַל פִּקַּחַת, מַה יַּעֲשֶׂה חֵרֵשׁ בַּעַל חֵרֶשֶׁת, מוֹצִיא אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו אֲסוּרָה לְעוֹלָם. 
+שְׁנֵי אַחִים, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, נְשׂוּאִים לִשְׁתֵּי נָכְרִיּוֹת פִּקְחוֹת, מֵת חֵרֵשׁ בַּעַל פִּקַּחַת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, אוֹ חוֹלֵץ אוֹ מְיַבֵּם. מֵת פִּקֵּחַ בַּעַל פִּקַּחַת, מַה יַעֲשֶׂה חֵרֵשׁ בַּעַל פִּקַּחַת, כּוֹנֵס, וְאֵינוֹ מוֹצִיא לְעוֹלָם. 
+שְׁנֵי אַחִים פִּקְחִים נְשׂוּאִים לִשְׁתֵּי נָכְרִיּוֹת, אַחַת פִּקַּחַת וְאַחַת חֵרֶשֶׁת, מֵת פִּקֵּחַ בַּעַל חֵרֶשֶׁת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, כּוֹנֵס. וְאִם רָצָה לְהוֹצִיא, יוֹצִיא. מֵת פִּקֵּחַ בַּעַל הַפִּקַּחַת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל חֵרֶשֶׁת, אוֹ חוֹלֵץ אוֹ מְיַבֵּם. 
+שְׁנֵי אַחִים, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, נְשׂוּאִים לִשְׁתֵּי נָכְרִיּוֹת, אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת, מֵת חֵרֵשׁ בַּעַל חֵרֶשֶׁת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, כּוֹנֵס. וְאִם רָצָה לְהוֹצִיא, יוֹצִיא. מֵת פִּקֵּחַ בַּעַל פִּקַּחַת, מַה יַּעֲשֶׂה חֵרֵשׁ בַּעַל חֵרֶשֶׁת, כּוֹנֵס, וְאֵינוֹ מוֹצִיא לְעוֹלָם:  
+
+Chapter 15
+
+הָאִשָּׁה שֶׁהָלְכָה הִיא וּבַעְלָהּ לִמְדִינַת הַיָּם, שָׁלוֹם בֵּינוֹ לְבֵינָהּ וְשָׁלוֹם בָּעוֹלָם, וּבָאתָה וְאָמְרָה, מֵת בַּעְלִי, תִּנָּשֵׂא. מֵת בַּעְלִי, תִּתְיַבֵּם. שָׁלוֹם בֵּינוֹ לְבֵינָהּ וּמִלְחָמָה בָעוֹלָם, קְטָטָה בֵינוֹ לְבֵינָהּ וְשָׁלוֹם בָּעוֹלָם, וּבָאתָה וְאָמְרָה, מֵת בַּעְלִי, אֵינָהּ נֶאֱמֶנֶת. רַבִּי יְהוּדָה אוֹמֵר, לְעוֹלָם אֵינָהּ נֶאֱמֶנֶת, אֶלָּא אִם כֵּן בָּאתָה בוֹכָה וּבְגָדֶיהָ קְרוּעִין. אָמְרוּ לוֹ, אַחַת זוֹ וְאַחַת זוֹ, תִּנָּשֵׂא: 
+
+בֵּית הִלֵּל אוֹמְרִים, לֹא שָׁמַעְנוּ אֶלָּא בְּבָאָה מִן הַקָּצִיר, וּבְאוֹתָהּ מְדִינָה, וּכְמַעֲשֶׂה שֶׁהָיָה. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, אַחַת הַבָּאָה מִן הַקָּצִיר, וְאַחַת הַבָּאָה מִן הַזֵּיתִים, וְאַחַת הַבָּאָה מִן הַבָּצִיר, וְאַחַת הַבָּאָה מִמְּדִינָה לִמְדִינָה. לֹא דִבְּרוּ חֲכָמִים בַּקָּצִיר אֶלָּא בַהֹוֶה. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּבֵית שַׁמָּאי: 
+
+בֵּית שַׁמַּאי אוֹמְרִים, תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּתָהּ. בֵּית הִלֵּל אוֹמְרִים, תִּנָּשֵׂא וְלֹא תִטֹּל כְּתֻבָּתָהּ. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, הִתַּרְתֶּם עֶרְוָה חֲמוּרָה, לֹא תַתִּירוּ אֶת מָמוֹן הַקַּל. אָמְרוּ לָהֶן בֵּית הִלֵּל, מָצִינוּ שֶׁאֵין הָאַחִים נִכְנָסִים לַנַּחֲלָה עַל פִּיהָ. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, וַהֲלֹא מִסֵּפֶר כְּתֻבָּתָהּ נִלְמֹד, שֶׁהוּא כוֹתֵב לָהּ, שֶׁאִם תִּנָּשְׂאִי לְאַחֵר, תִּטְּלִי מַה שֶׁכָּתוּב לִיכִי. וְחָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי: 
+
+הַכֹּל נֶאֱמָנִים לַהֲעִידָהּ, חוּץ מֵחֲמוֹתָהּ, וּבַת חֲמוֹתָהּ, וְצָרָתָהּ, וִיבִמְתָּהּ, וּבַת בַּעְלָהּ. מַה בֵּין גֵּט לְמִיתָה, שֶׁהַכְּתָב מוֹכִיחַ. עֵד אוֹמֵר מֵת, וְנִשֵּׂאת, וּבָא אַחֵר וְאָמַר לֹא מֵת, הֲרֵי זוֹ לֹא תֵצֵא. עֵד אוֹמֵר מֵת, וּשְׁנַיִם אוֹמְרִים לֹא מֵת, אַף עַל פִּי שֶׁנִּשֵּׂאת, תֵּצֵא. שְׁנַיִם אוֹמְרִים מֵת, וְעֵד אוֹמֵר לֹא מֵת, אַף עַל פִּי שֶׁלֹּא נִשֵּׂאת, תִּנָּשֵׂא: 
+
+אַחַת אוֹמֶרֶת מֵת וְאַחַת אוֹמֶרֶת לֹא מֵת, זוֹ שֶׁאוֹמֶרֶת מֵת תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּתָהּ. וְזוֹ שֶׁאוֹמֶרֶת לֹא מֵת לֹא תִנָּשֵׂא וְלֹא תִטֹּל כְּתֻבָּתָהּ. אַחַת אוֹמֶרֶת מֵת וְאַחַת אוֹמֶרֶת נֶהֱרָג, רַבִּי מֵאִיר אוֹמֵר, הוֹאִיל וּמַכְחִישׁוֹת זוֹ אֶת זוֹ, הֲרֵי אֵלּוּ לֹא יִנָּשֵׂאוּ. רַבִּי יְהוּדָה וְרַבִּי שִׁמְעוֹן אוֹמְרִים, הוֹאִיל וְזוֹ וָזוֹ מוֹדוֹת שֶׁאֵינוֹ קַיָּם, יִנָּשֵׂאוּ. עֵד אוֹמֵר מֵת וְעֵד אוֹמֵר לֹא מֵת, אִשָּׁה אוֹמֶרֶת מֵת וְאִשָּׁה אוֹמֶרֶת לֹא מֵת, הֲרֵי זוֹ לֹא תִנָּשֵׂא: 
+
+הָאִשָּׁה שֶׁהָלְכָה הִיא וּבַעְלָהּ לִמְדִינַת הַיָּם, וּבָאָה וְאָמְרָה מֵת בַּעְלִי, תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּתָהּ, וְצָרָתָהּ אֲסוּרָה. הָיְתָה בַת יִשְׂרָאֵל לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה, דִּבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין זוֹ דֶרֶךְ מוֹצִיאַתָּה מִידֵי עֲבֵרָה, עַד שֶׁתְּהֵא אֲסוּרָה לִנָּשֵׂא, וַאֲסוּרָה מִלֶּאֱכֹל בַּתְּרוּמָה: 
+
+אָמְרָה מֵת בַּעְלִי וְאַחַר כָּךְ מֵת חָמִי, תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּתָהּ, וַחֲמוֹתָהּ אֲסוּרָה. הָיְתָה בַת יִשְׂרָאֵל לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה, דִּבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין זוֹ דֶרֶךְ מוֹצִיאַתָּה מִידֵי עֲבֵרָה, עַד שֶׁתְּהֵא אֲסוּרָה לִנָּשֵׂא, וַאֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה. קִדֵּשׁ אַחַת מֵחָמֵשׁ נָשִׁים וְאֵינוֹ יוֹדֵעַ אֵיזוֹ קִדֵּשׁ, כָּל אַחַת אוֹמֶרֶת אוֹתִי קִדֵּשׁ, נוֹתֵן גֵּט לְכָל אַחַת וְאֶחָת, וּמַנִּיחַ כְּתֻבָּה בֵּינֵיהֶן וּמִסְתַּלֵּק, דִּבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין זוֹ דֶרֶךְ מוֹצִיאַתּוּ מִידֵי עֲבֵרָה, עַד שֶׁיִּתֵּן גֵּט וּכְתֻבָּה לְכָל אַחַת וְאֶחָת. גָּזַל אֶחָד מֵחֲמִשָּׁה וְאֵין יוֹדֵעַ מֵאֵיזֶה גָזַל, כָּל אֶחָד אוֹמֵר אוֹתִי גָזַל, מַנִּיחַ גְּזֵלָה בֵּינֵיהֶן וּמִסְתַּלֵּק, דִּבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין זוֹ דֶרֶךְ מוֹצִיאַתּוּ מִידֵי עֲבֵרָה, עַד שֶׁיְּשַׁלֵּם גְּזֵלָה לְכָל אֶחָד וְאֶחָד: 
+
+הָאִשָּׁה שֶׁהָלְכָה הִיא וּבַעְלָהּ לִמְדִינַת הַיָּם וּבְנָהּ עִמָּהֶם, וּבָאָה וְאָמְרָה מֵת בַּעְלִי וְאַחַר כָּךְ מֵת בְּנִי, נֶאֱמֶנֶת. מֵת בְּנִי וְאַחַר כָּךְ מֵת בַּעְלִי, אֵינָהּ נֶאֱמֶנֶת, וְחוֹשְׁשִׁים לִדְבָרֶיהָ, וְחוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת: 
+
+נִתַּן לִי בֵן בִּמְדִינַת הַיָּם, וְאָמְרָה מֵת בְּנִי וְאַחַר כָּךְ מֵת בַּעְלִי, נֶאֱמֶנֶת. מֵת בַּעְלִי וְאַחַר כָּךְ מֵת בְּנִי, אֵינָהּ נֶאֱמֶנֶת, וְחוֹשְׁשִׁים לִדְבָרֶיהָ, וְחוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת: 
+
+נִתַּן לִי יָבָם בִּמְדִינַת הַיָּם, אָמְרָה מֵת בַּעְלִי וְאַחַר כָּךְ מֵת יְבָמִי, יְבָמִי וְאַחַר כָּךְ בַּעְלִי, נֶאֱמֶנֶת. הָלְכָה הִיא וּבַעְלָהּ וִיבָמָהּ לִמְדִינַת הַיָּם, אָמְרָה מֵת בַּעְלִי וְאַחַר כָּךְ מֵת יְבָמִי, יְבָמִי וְאַחַר כָּךְ בַּעְלִי, אֵינָהּ נֶאֱמֶנֶת. שֶׁאֵין הָאִשָּׁה נֶאֱמֶנֶת לוֹמַר מֵת יְבָמִי, שֶׁתִּנָּשֵׂא. וְלֹא, מֵתָה אֲחוֹתִי, שֶׁתִּכָּנֵס לְבֵיתוֹ. וְאֵין הָאִישׁ נֶאֱמָן לוֹמַר מֵת אָחִי, שֶׁיְּיַבֵּם אִשְׁתּוֹ. וְלֹא, מֵתָה אִשְׁתִּי, שֶׁיִּשָּׂא אֲחוֹתָהּ: 
+
+
+Chapter 16
+
+הָאִשָּׁה שֶׁהָלַךְ בַּעְלָהּ וְצָרָתָהּ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לָהּ מֵת בַּעְלֵךְ, לֹא תִנָּשֵׂא וְלֹא תִתְיַבֵּם, עַד שֶׁתֵּדַע שֶׁמָּא מְעֻבֶּרֶת הִיא צָרָתָהּ. הָיְתָה לָהּ חָמוֹת, אֵינָהּ חוֹשֶׁשֶׁת. יָצְתָה מְלֵאָה חוֹשֶׁשֶׁת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֵינָהּ חוֹשֶׁשֶׁת: 
+
+שְׁתֵּי יְבָמוֹת, זוֹ אוֹמֶרֶת מֵת בַּעְלִי וְזוֹ אוֹמֶרֶת מֵת בַּעְלִי, זוֹ אֲסוּרָה מִפְּנֵי בַעְלָהּ שֶׁל זוֹ וְזוֹ אֲסוּרָה מִפְּנֵי בַעְלָהּ שֶׁל זוֹ. לָזוֹ עֵדִים וְלָזוֹ אֵין עֵדִים, אֶת שֶׁיֶּשׁ לָהּ עֵדִים, אֲסוּרָה. וְאֶת שֶׁאֵין לָהּ עֵדִים, מֻתֶּרֶת. לָזוֹ בָנִים וְלָזוֹ אֵין בָּנִים, אֶת שֶׁיֶּשׁ לָהּ בָּנִים, מֻתֶּרֶת. וְאֶת שֶׁאֵין לָהּ בָּנִים, אֲסוּרָה. נִתְיַבְּמוּ וּמֵתוּ הַיְבָמִין, אֲסוּרוֹת לְהִנָּשֵׂא. רַבִּי אֶלְעָזָר אוֹמֵר, הוֹאִיל וְהֻתְּרוּ לַיְבָמִין, הֻתְּרוּ לְכָל אָדָם: 
+
+אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחֹטֶם, אַף עַל פִּי שֶׁיֵּשׁ סִימָנִין בְּגוּפוֹ וּבְכֵלָיו. אֵין מְעִידִין אֶלָּא עַד שֶׁתֵּצֵא נַפְשׁוֹ, וַאֲפִלּוּ רָאוּהוּ מְגֻיָּד, וְצָלוּב, וְהַחַיָּה אוֹכֶלֶת בּוֹ. אֵין מְעִידִין אֶלָּא עַד שְׁלֹשָׁה יָמִים. רַבִּי יְהוּדָה בֶּן בָּבָא אוֹמֵר, לֹא כָל הָאָדָם וְלֹא כָל הַמָּקוֹם וְלֹא כָל הַשָּׁעוֹת שָׁוִין: 
+
+נָפַל לְמַיִם, בֵּין שֶׁיֵּשׁ לָהֶן סוֹף, בֵּין שֶׁאֵין לָהֶן סוֹף, אִשְׁתּוֹ אֲסוּרָה. אָמַר רַבִּי מֵאִיר, מַעֲשֶׂה בְאֶחָד שֶׁנָּפַל לְבוֹר הַגָּדוֹל, וְעָלָה לְאַחַר שְׁלֹשָׁה יָמִים. אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה בְסוּמָא שֶׁיָּרַד לִטְבֹּל בִּמְעָרָה, וְיָרַד מוֹשְׁכוֹ אַחֲרָיו, וְשָׁהוּ כְדֵי שֶׁתֵּצֵא נַפְשָׁם, וְהִשִּׂיאוּ נְשׁוֹתֵיהֶם. וְשׁוּב מַעֲשֶׂה בְעַסְיָא בְּאֶחָד שֶׁשִּׁלְשְׁלוּהוּ לַיָּם, וְלֹא עָלָה בְיָדָם אֶלָּא רַגְלוֹ, אָמְרוּ חֲכָמִים, מִן הָאַרְכֻּבָּה וּלְמַעְלָה, תִּנָּשֵׂא. מִן הָאַרְכֻּבָּה וּלְמַטָּה, לֹא תִנָּשֵׂא: 
+
+אֲפִלּוּ שָׁמַע מִן הַנָּשִׁים אוֹמְרוֹת, מֵת אִישׁ פְּלוֹנִי, דַּיּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ שָׁמַע מִן הַתִּינוֹקוֹת אוֹמְרִים, הֲרֵי אָנוּ הוֹלְכִין לִסְפֹּד וְלִקְבֹר אֶת אִישׁ פְּלוֹנִי, בֵּין שֶׁהוּא מִתְכַּוֵּן וּבֵין שֶׁאֵינוֹ מִתְכַּוֵּן. רַבִּי יְהוּדָה בֶן בָּבָא אוֹמֵר, בְּיִשְׂרָאֵל עַד שֶׁיְּהֵא מִתְכַּוֵּן. וּבְגוֹי, אִם הָיָה מִתְכַּוֵּן, אֵין עֵדוּתוֹ עֵדוּת: 
+
+מְעִידִין לְאוֹר הַנֵּר וּלְאוֹר הַלְּבָנָה, וּמַשִּׂיאִין עַל פִּי בַת קוֹל. מַעֲשֶׂה בְאֶחָד שֶׁעָמַד עַל רֹאשׁ הָהָר וְאָמַר, אִישׁ פְּלוֹנִי בֶן פְּלוֹנִי מִמָּקוֹם פְּלוֹנִי מֵת, הָלְכוּ וְלֹא מָצְאוּ שָׁם אָדָם, וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ. וְשׁוּב מַעֲשֶׂה בְצַלְמוֹן בְּאֶחָד שֶׁאָמַר, אֲנִי אִישׁ פְּלוֹנִי בֶּן אִישׁ פְּלוֹנִי, נְשָׁכַנִי נָחָשׁ, וַהֲרֵי אֲנִי מֵת, וְהָלְכוּ וְלֹא הִכִּירוּהוּ, וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ: 
+
+אָמַר רַבִּי עֲקִיבָא, כְּשֶׁיָּרַדְתִּי לִנְהַרְדְּעָא לְעַבֵּר הַשָּׁנָה, מָצָאתִי נְחֶמְיָה אִישׁ בֵּית דְּלִי, אָמַר לִי, שָׁמַעְתִּי שֶׁאֵין מַשִּׂיאִין אֶת הָאִשָּׁה בְאֶרֶץ יִשְׂרָאֵל עַל פִּי עֵד אֶחָד, אֶלָּא רַבִּי יְהוּדָה בֶן בָּבָא. וְנוּמֵתִי לוֹ, כֵּן הַדְּבָרִים. אָמַר לִי, אֱמֹר לָהֶם מִשְּׁמִי, אַתֶּם יוֹדְעִים שֶׁהַמְּדִינָה מְשֻׁבֶּשֶׁת בִּגְיָסוֹת, מְקֻבְּלָנִי מֵרַבָּן גַּמְלִיאֵל הַזָּקֵן, שֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד. וּכְשֶׁבָּאתִי וְהִרְצֵיתִי הַדְּבָרִים לִפְנֵי רַבָּן גַּמְלִיאֵל, שָׂמַח לִדְבָרַי, וְאָמַר, מָצָאנוּ חָבֵר לְרַבִּי יְהוּדָה בֶן בָּבָא. מִתּוֹךְ הַדְּבָרִים נִזְכַּר רַבָּן גַּמְלִיאֵל, שֶׁנֶּהֶרְגוּ הֲרוּגִים בְּתֵל אַרְזָא, וְהִשִּׂיא רַבָּן גַּמְלִיאֵל הַזָּקֵן נְשׁוֹתֵיהֶם עַל פִּי עֵד אֶחָד, וְהֻחְזְקוּ לִהְיוֹת מַשִּׂיאִין עַל פִּי עֵד אֶחָד. וְהֻחְזְקוּ לִהְיוֹת מַשִּׂיאִין עֵד מִפִּי עֵד, מִפִּי עֶבֶד, מִפִּי אִשָּׁה, מִפִּי שִׁפְחָה. רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ אוֹמְרִים, אֵין מַשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד. רַבִּי עֲקִיבָא אוֹמֵר, לֹא עַל פִּי אִשָּׁה, וְלֹא עַל פִּי עֶבֶד וְלֹא עַל פִּי שִׁפְחָה, וְלֹא עַל פִּי קְרוֹבִים. אָמְרוּ לוֹ, מַעֲשֶׂה בִבְנֵי לֵוִי שֶׁהָלְכוּ לְצֹעַר עִיר הַתְּמָרִים, וְחָלָה אַחַד מֵהֶם בַּדֶּרֶךְ, וֶהֱבִיאוּהוּ בְפֻנְדָּק, וּבַחֲזָרָתָם אָמְרוּ לַפֻּנְדָּקִית אַיֵּה חֲבֵרֵנוּ, אָמְרָה לָהֶם מֵת וּקְבַרְתִּיו, וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ. אָמְרוּ לוֹ, וְלֹא תְהֵא כֹהֶנֶת כַּפֻּנְדָּקִית. אָמַר לָהֶם, לִכְשֶׁתְּהֵא פֻּנְדָּקִית נֶאֱמֶנֶת. הַפֻּנְדָּקִית הוֹצִיאָה לָהֶם מַקְלוֹ וְתַרְמִילוֹ וְסֵפֶר תּוֹרָה שֶׁהָיָה בְיָדוֹ: 
diff --git a/txt/Mishnah/Seder Nashim/Mishnah Yevamot/Hebrew/merged.txt b/txt/Mishnah/Seder Nashim/Mishnah Yevamot/Hebrew/merged.txt
new file mode 100644
index 0000000000000000000000000000000000000000..2caa486cbeffb50cf279dd37b057d3e463583327
--- /dev/null
+++ b/txt/Mishnah/Seder Nashim/Mishnah Yevamot/Hebrew/merged.txt	
@@ -0,0 +1,305 @@
+Mishnah Yevamot
+משנה יבמות
+merged
+https://www.sefaria.org/Mishnah_Yevamot
+This file contains merged sections from the following text versions:
+-Torat Emet 357
+-http://www.toratemetfreeware.com/index.html?downloads
+
+משנה יבמות
+
+
+
+Chapter 1
+
+חֲמֵשׁ עֶשְׂרֵה נָשִׁים פּוֹטְרוֹת צָרוֹתֵיהֶן וְצָרוֹת צָרוֹתֵיהֶן מִן הַחֲלִיצָה וּמִן הַיִּבּוּם עַד סוֹף הָעוֹלָם. וְאֵלּוּ הֵן, בִּתּוֹ, וּבַת בִּתּוֹ, וּבַת בְּנוֹ, בַּת אִשְׁתּוֹ, וּבַת בְּנָהּ, וּבַת בִּתָּהּ, חֲמוֹתוֹ וְאֵם חֲמוֹתוֹ, וְאֵם חָמִיו, אֲחוֹתוֹ מֵאִמּוֹ, וַאֲחוֹת אִמּוֹ, וַאֲחוֹת אִשְׁתּוֹ, וְאֵשֶׁת אָחִיו מֵאִמּוֹ, וְאֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ, וְכַלָּתוֹ, הֲרֵי אֵלּוּ פּוֹטְרוֹת צָרוֹתֵיהֶן וְצָרוֹת צָרוֹתֵיהֶן מִן הַחֲלִיצָה וּמִן הַיִּבּוּם עַד סוֹף הָעוֹלָם. וְכֻלָּן אִם מֵתוּ, אוֹ מֵאֲנוּ, אוֹ נִתְגָּרְשׁוּ, אוֹ שֶׁנִּמְצְאוּ אַיְלוֹנִיּוֹת, צָרוֹתֵיהֶן מֻתָּרוֹת. וְאִי אַתָּה יָכוֹל לוֹמַר בַּחֲמוֹתוֹ וּבְאֵם חֲמוֹתוֹ וּבְאֵם חָמִיו שֶׁנִּמְצְאוּ אַיְלוֹנִיּוֹת אוֹ שֶּׁמֵּאֵנוּ: 
+
+כֵּיצַד פּוֹטְרוֹת צָרוֹתֵיהֶן. הָיְתָה בִּתּוֹ אוֹ אַחַת מִכָּל הָעֲרָיוֹת הָאֵלּוּ נְשׂוּאָה לְאָחִיו, וְלוֹ אִשָּׁה אַחֶרֶת, וָמֵת, כְּשֵׁם שֶׁבִּתּוֹ פְּטוּרָה, כָּךְ צָרָתָהּ פְּטוּרָה. הָלְכָה צָרַת בִּתּוֹ וְנִשֵּׂאת לְאָחִיו הַשֵּׁנִי, וְלוֹ אִשָּׁה אַחֶרֶת, וָמֵת, כְּשֵׁם שֶׁצָּרַת בִּתּוֹ פְּטוּרָה, כָּךְ צָרַת צָרָתָהּ פְּטוּרָה, אֲפִלּוּ הֵן מֵאָה. כֵּיצַד אִם מֵתוּ צָרוֹתֵיהֶן מֻתָּרוֹת, הָיְתָה בִתּוֹ אוֹ אַחַת מִכָּל הָעֲרָיוֹת הָאֵלּוּ נְשׂוּאָה לְאָחִיו, וְלוֹ אִשָּׁה אַחֶרֶת, מֵתָה בִתּוֹ אוֹ נִתְגָּרְשָׁה, וְאַחַר כָּךְ מֵת אָחִיו, צָרָתָהּ מֻתֶּרֶת. וְכָל הַיְכוֹלָה לְמָאֵן וְלֹא מֵאֲנָה, צָרָתָהּ חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת: 
+
+שֵׁשׁ עֲרָיוֹת חֲמוּרוֹת מֵאֵלּוּ, מִפְּנֵי שֶׁנְּשׂוּאוֹת לַאֲחֵרִים, צָרוֹתֵיהֶן מֻתָּרוֹת. אִמּוֹ, וְאֵשֶׁת אָבִיו, וַאֲחוֹת אָבִיו, אֲחוֹתוֹ מֵאָבִיו, וְאֵשֶׁת אֲחִי אָבִיו, וְאֵשֶׁת אָחִיו מֵאָבִיו: 
+
+בֵּית שַׁמַּאי מַתִּירִין הַצָּרוֹת לָאַחִים, וּבֵית הִלֵּל אוֹסְרִים. חָלְצוּ, בֵּית שַׁמַּאי פּוֹסְלִין מִן הַכְּהֻנָּה, וּבֵית הִלֵּל מַכְשִׁירִים. נִתְיַבְּמוּ, בֵּית שַׁמַּאי מַכְשִׁירִים, וּבֵית הִלֵּל פּוֹסְלִין. אַף עַל פִּי שֶׁאֵלּוּ אוֹסְרִין וְאֵלּוּ מַתִּירִין, אֵלּוּ פּוֹסְלִין וְאֵלּוּ מַכְשִׁירִין, לֹא נִמְנְעוּ בֵּית שַׁמַּאי מִלִּשָּׂא נָשִׁים מִבֵּית הִלֵּל, וְלֹא בֵית הִלֵּל מִבֵּית שַׁמַּאי. כָּל הַטָּהֳרוֹת וְהַטֻּמְאוֹת שֶׁהָיוּ אֵלּוּ מְטַהֲרִין וְאֵלּוּ מְטַמְּאִין, לֹא נִמְנְעוּ עוֹשִׂין טָהֳרוֹת אֵלּוּ עַל גַּבֵּי אֵלּוּ: 
+
+
+Chapter 2
+
+כֵּיצַד אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ. שְׁנֵי אַחִים, וּמֵת אֶחָד מֵהֶם, וְנוֹלַד לָהֶן אָח, וְאַחַר כָּךְ יִבֵּם הַשֵּׁנִי אֶת אֵשֶׁת אָחִיו, וָמֵת, הָרִאשׁוֹנָה יוֹצֵאת מִשּׁוּם אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ, וְהַשְּׁנִיָּה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר וָמֵת, הַשְּׁנִיָּה חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת: 
+
+שְׁנֵי אַחִים וּמֵת אֶחָד מֵהֶן, וְיִבֵּם הַשֵּׁנִי אֶת אֵשֶׁת אָחִיו, וְאַחַר כָּךְ נוֹלַד לָהֶן אָח, וָמֵת, הָרִאשׁוֹנָה יוֹצֵאת מִשּׁוּם אֵשֶׁת אָחִיו שֶׁלֹּא הָיָה בְעוֹלָמוֹ, וְהַשְּׁנִיָּה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר, וָמֵת, הַשְּׁנִיָּה חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, מְיַבֵּם לְאֵיזוֹ מֵהֶן שֶׁיִּרְצֶה, אוֹ חוֹלֵץ לְאֵיזוֹ מֵהֶן שֶׁיִּרְצֶה: 
+
+כְּלָל אָמְרוּ בַיְבָמָה. כָּל שֶׁהִיא אִסּוּר עֶרְוָה, לֹא חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. אִסּוּרָהּ אִסּוּר מִצְוָה, וְאִסּוּר קְדֻשָּׁה, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. אֲחוֹתָהּ שֶׁהִיא יְבִמְתָּהּ, חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת: 
+
+אִסּוּר מִצְוָה, שְׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים. אִסּוּר קְדֻשָּׁה, אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, וּבַת יִשְׂרָאֵל לְנָתִין וּמַמְזֵר: 
+
+מִי שֶׁיֶּשׁ לוֹ אָח מִכָּל מָקוֹם, זוֹקֵק אֶת אֵשֶׁת אָחִיו לְיִבּוּם, וְאָחִיו לְכָל דָּבָר, חוּץ מִמִּי שֶׁיֶּשׁ לוֹ מִן הַשִּׁפְחָה וּמִן הַנָּכְרִית. מִי שֶׁיֶּשׁ לוֹ בֵּן מִכָּל מָקוֹם, פּוֹטֵר אֵשֶׁת אָבִיו מִן הַיִּבּוּם, וְחַיָּב עַל מַכָּתוֹ וְעַל קִלְלָתוֹ, וּבְנוֹ הוּא לְכָל דָּבָר, חוּץ מִמִּי שֶׁיֶּשׁ לוֹ מִן הַשִּׁפְחָה וּמִן הַנָּכְרִית: 
+
+מִי שֶׁקִּדֵּשׁ אַחַת מִשְּׁתֵּי אֲחָיוֹת וְאֵינוֹ יוֹדֵעַ אֵיזוֹ מֵהֶן קִדֵּשׁ, נוֹתֵן גֵּט לָזוֹ וְגֵט לָזוֹ. מֵת, וְלוֹ אָח אֶחָד, חוֹלֵץ לִשְׁתֵּיהֶן. הָיוּ לוֹ שְׁנַיִם, אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם. קָדְמוּ וְכָנְסוּ, אֵין מוֹצִיאִין מִיָּדָם: 
+
+שְׁנַיִם שֶׁקִּדְּשׁוּ שְׁתֵּי אֲחָיוֹת, זֶה אֵינוֹ יוֹדֵעַ אֵיזוֹ קִדֵּשׁ, וְזֶה אֵינוֹ יוֹדֵעַ אֵיזוֹ קִדֵּשׁ, זֶה נוֹתֵן שְׁנֵי גִטִּין, וְזֶה נוֹתֵן שְׁנֵי גִטִּין. מֵתוּ, לָזֶה אָח, וְלָזֶה אָח, זֶה חוֹלֵץ לִשְׁתֵּיהֶן, וְזֶה חוֹלֵץ לִשְׁתֵּיהֶן. לָזֶה אֶחָד וְלָזֶה שְׁנַיִם, הַיָּחִיד חוֹלֵץ לִשְׁתֵּיהֶן, וְהַשְּׁנַיִם, אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם, קָדְמוּ וְכָנְסוּ, אֵין מוֹצִיאִין מִיָּדָם. לָזֶה שְׁנַיִם וְלָזֶה שְׁנַיִם, אָחִיו שֶׁל זֶה חוֹלֵץ לְאַחַת, וְאָחִיו שֶׁל זֶה חוֹלֵץ לְאַחַת, אָחִיו שֶׁל זֶה מְיַבֵּם חֲלוּצָתוֹ שֶׁל זֶה, וְאָחִיו שֶׁל זֶה מְיַבֵּם חֲלוּצָתוֹ שֶׁל זֶה. קָדְמוּ שְׁנַיִם וְחָלְצוּ, לֹא יְיַבְּמוּ הַשְּׁנַיִם, אֶלָּא אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם. קָדְמוּ וְכָנְסוּ, אֵין מוֹצִיאִין מִיָּדָם: 
+
+מִצְוָה בַגָּדוֹל לְיַבֵּם. וְאִם קָדַם הַקָּטָן, זָכָה. הַנִּטְעָן עַל הַשִּׁפְחָה וְנִשְׁתַּחְרְרָה, אוֹ עַל הַנָּכְרִית וְנִתְגַּיְּרָה, הֲרֵי זֶה לֹא יִכְנוֹס. וְאִם כָּנַס אֵין מוֹצִיאִין מִיָּדוֹ. הַנִּטְעָן עַל אֵשֶׁת אִישׁ, וְהוֹצִיאוּהָ מִתַּחַת יָדוֹ, אַף עַל פִּי שֶׁכָּנַס, יוֹצִיא: 
+
+הַמֵּבִיא גֵט מִמְּדִינַת הַיָּם, וְאָמַר בְּפָנַי נִכְתַּב וּבְפָנַי נֶחְתַּם, לֹא יִשָּׂא אֶת אִשְׁתּוֹ. מֵת, הֲרַגְתִּיו, הֲרַגְנוּהוּ, לֹא יִשָּׂא אֶת אִשְׁתּוֹ. רַבִּי יְהוּדָה אוֹמֵר, הֲרַגְתִּיו, לֹא תִנָּשֵׂא אִשְׁתּוֹ. הֲרַגְנוּהוּ, תִּנָּשֵׂא אִשְׁתּוֹ: 
+
+הֶחָכָם שֶׁאָסַר אֶת הָאִשָּׁה בְּנֶדֶר עַל בַּעְלָהּ, הֲרֵי זֶה לֹא יִשָּׂאֶנָּה. מֵאֲנָה, אוֹ שֶׁחָלְצָה בְפָנָיו, יִשָּׂאֶנָּה, מִפְּנֵי שֶׁהוּא בֵית דִּין. וְכֻלָּן שֶׁהָיוּ לָהֶם נָשִׁים, וָמֵתוּ, מֻתָּרוֹת לִנָּשֵׂא לָהֶם. וְכֻלָּן שֶׁנִּשְּׂאוּ לַאֲחֵרִים וְנִתְגָּרְשׁוּ אוֹ שֶׁנִּתְאַלְמְנוּ, מֻתָּרוֹת לִנָּשֵׂא לָהֶן. וְכֻלָּן מֻתָּרוֹת לִבְנֵיהֶם אוֹ לַאֲחֵיהֶן: 
+
+
+Chapter 3
+
+אַרְבָּעָה אַחִין, שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וּמֵתוּ הַנְּשׂוּאִים אֶת הָאֲחָיוֹת, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. וְאִם קָדְמוּ וְכָנְסוּ, יוֹצִיאוּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, בֵּית שַׁמַּאי אוֹמְרִים יְקַיְּמוּ, וּבֵית הִלֵּל אוֹמְרִים יוֹצִיאוּ: 
+
+הָיְתָה אַחַת מֵהֶן אֲסוּרָה עַל הָאֶחָד אִסּוּר עֶרְוָה, אָסוּר בָּהּ וּמֻתָּר בַּאֲחוֹתָהּ, וְהַשֵּׁנִי אָסוּר בִּשְׁתֵּיהֶן אִסּוּר מִצְוָה וְאִסּוּר קְדֻשָּׁה, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת: 
+
+הָיְתָה אַחַת מֵהֶן אֲסוּרָה עַל זֶה אִסּוּר עֶרְוָה, וְהַשְּׁנִיָּה אֲסוּרָה עַל זֶה אִסּוּר עֶרְוָה, הָאֲסוּרָה לָזֶה מֻתֶּרֶת לָזֶה, וְהָאֲסוּרָה לָזֶה מֻתֶּרֶת לָזֶה. וְזוֹ הִיא שֶׁאָמְרוּ, אֲחוֹתָהּ כְּשֶׁהִיא יְבִמְתָּהּ, אוֹ חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת: 
+
+שְׁלֹשָׁה אַחִין, שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת, אוֹ אִשָּׁה וּבִתָּהּ, אוֹ אִשָּׁה וּבַת בִּתָּהּ, אוֹ אִשָּׁה וּבַת בְּנָהּ, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. וְרַבִּי שִׁמְעוֹן פּוֹטֵר. הָיְתָה אַחַת מֵהֶן אֲסוּרָה עָלָיו אִסּוּר עֶרְוָה, אָסוּר בָּהּ וּמֻתָּר בַּאֲחוֹתָהּ. אִסּוּר מִצְוָה אוֹ אִסּוּר קְדֻשָּׁה, חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת: 
+
+שְׁלֹשָׁה אַחִין, שְׁנַיִם מֵהֶם נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד מֻפְנֶה, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת, וְעָשָׂה בָהּ מֻפְנֶה מַאֲמָר, וְאַחַר כָּךְ מֵת אָחִיו הַשֵּׁנִי, בֵּית שַׁמַּאי אוֹמְרִים, אִשְׁתּוֹ עִמּוֹ, וְהַלָּה תֵצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. וּבֵית הִלֵּל אוֹמְרִים, מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט וּבַחֲלִיצָה, וְאֵשֶׁת אָחִיו בַּחֲלִיצָה. זוֹ הִיא שֶׁאָמְרוּ, אוֹי לוֹ עַל אִשְׁתּוֹ וְאוֹי לוֹ עַל אֵשֶׁת אָחִיו: 
+
+שְׁלֹשָׁה אַחִין, שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת, וְכָנַס נָשׂוּי נָכְרִית אֶת אִשְׁתּוֹ, וָמֵת, הָרִאשׁוֹנָה יוֹצְאָה מִשּׁוּם אֲחוֹת אִשָּׁה, וּשְׁנִיָּה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר, וָמֵת, נָכְרִית חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶם נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, מֵת הַנָּשׂוּי נָכְרִית, וְכָנַס אֶחָד מִבַּעֲלֵי אֲחָיוֹת אֶת אִשְׁתּוֹ, וָמֵת, הָרִאשׁוֹנָה יוֹצְאָה מִשּׁוּם אֲחוֹת אִשָּׁה, וּשְׁנִיָּה מִשּׁוּם צָרָתָהּ. עָשָׂה בָהּ מַאֲמָר, וָמֵת, נָכְרִית חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת: 
+
+שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת, וְכָנַס נָשׂוּי נָכְרִית אֶת אִשְׁתּוֹ, וּמֵתָה אִשְׁתּוֹ שֶׁל שֵׁנִי, וְאַחַר כָּךְ מֵת נָשׂוּי נָכְרִית, הֲרֵי זוֹ אֲסוּרָה עָלָיו עוֹלָמִית, הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אֶחָת. שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶן נְשׂוּאִין שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, גֵּרֵשׁ אֶחָד מִבַּעֲלֵי אֲחָיוֹת אֶת אִשְׁתּוֹ, וּמֵת נָשׂוּי נָכְרִית, וּכְנָסָהּ הַמְּגָרֵשׁ, וָמֵת, זוֹ הִיא שֶׁאָמְרוּ, וְכֻלָּן שֶׁמֵּתוּ אוֹ נִתְגָּרְשׁוּ, צָרוֹתֵיהֶן מֻתָּרוֹת: 
+
+וְכֻלָּן שֶׁהָיוּ בָהֶן קִדּוּשִׁין אוֹ גֵרוּשִׁין בְּסָפֵק, הֲרֵי אֵלּוּ צָרוֹת, חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת. כֵּיצַד סְפֵק קִדּוּשִׁין, זָרַק לָהּ קִדּוּשִׁין, סָפֵק קָרוֹב לוֹ סָפֵק קָרוֹב לָהּ, זֶהוּ סְפֵק קִדּוּשִׁין. סְפֵק גֵּרוּשִׁין, כָּתַב בִּכְתַב יָדוֹ וְאֵין עָלָיו עֵדִים, יֵשׁ עָלָיו עֵדִים וְאֵין בּוֹ זְמָן, יֶשׁ בּוֹ זְמָן וְאֵין בּוֹ אֶלָּא עֵד אֶחָד, זֶהוּ סְפֵק גֵּרוּשִׁין: 
+
+שְׁלֹשָׁה אַחִין נְשׂוּאִין שָׁלֹשׁ נָכְרִיוֹת, וּמֵת אַחַד מֵהֶן, וְעָשָׂה בָהּ הַשֵּׁנִי מַאֲמָר, וָמֵת, הֲרֵי אֵלּוּ חוֹלְצוֹת וְלֹא מִתְיַבְּמוֹת, שֶׁנֶאֱמַר (דברים כה), וּמֵת אַחַד מֵהֶם יְבָמָהּ יָבֹא עָלֶיהָ, שֶׁעָלֶיהָ זִקַּת יָבָם אֶחָד, וְלֹא שֶׁעָלֶיהָ זִקַּת שְׁנֵי יְבָמִין. רַבִּי שִׁמְעוֹן אוֹמֵר, מְיַבֵּם לְאֵיזוֹ שֶׁיִּרְצֶה, וְחוֹלֵץ לַשְּׁנִיָּה. שְׁנֵי אַחִין נְשׂוּאִין לִשְׁתֵּי אֲחָיוֹת, וּמֵת אַחַד מֵהֶן, וְאַחַר כָּךְ מֵתָה אִשְׁתּוֹ שֶׁל שֵׁנִי, הֲרֵי זוֹ אֲסוּרָה עָלָיו עוֹלָמִית, הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אֶחָת: 
+
+שְׁנַיִם שֶׁקִדְּשׁוּ שְׁתֵּי נָשִׁים, וּבִשְׁעַת כְּנִיסָתָן לַחֻפָּה הֶחֱלִיפוּ אֶת שֶׁל זֶה לָזֶה, וְאֶת שֶׁל זֶה לָזֶה, הֲרֵי אֵלּוּ חַיָּבִים מִשּׁוּם אֵשֶׁת אִישׁ. הָיוּ אַחִין, מִשּׁוּם אֵשֶׁת אָח. וְאִם הָיוּ אֲחָיוֹת, מִשּׁוּם אִשָּׁה אֶל אֲחוֹתָהּ. וְאִם הָיוּ נִדּוֹת, מִשּׁוּם נִדָּה. וּמַפְרִישִׁין אוֹתָן שְׁלֹשָׁה חֳדָשִׁים, שֶׁמָּא מְעֻבָּרוֹת הֵן. וְאִם הָיוּ קְטַנּוֹת שֶׁאֵינָן רְאוּיוֹת לֵילֵד, מַחֲזִירִין אוֹתָן מִיָּד. וְאִם הָיוּ כֹהֲנוֹת, נִפְסְלוּ מִן הַתְּרוּמָה: 
+
+
+Chapter 4
+
+הַחוֹלֵץ לִיבִמְתּוֹ, וְנִמְצֵאת מְעֻבֶּרֶת וְיָלָדָה, בִּזְמַן שֶׁהַוָּלָד שֶׁל קְיָמָא, הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו, וְלֹא פְסָלָהּ מִן הַכְּהֻנָּה. אֵין הַוָּלָד שֶׁל קְיָמָא, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו, וּפְסָלָהּ מִן הַכְּהֻנָּה: 
+
+הַכּוֹנֵס אֶת יְבִמְתּוֹ, וְנִמְצֵאת מְעֻבֶּרֶת וְיָלָדָה, בִּזְמַן שֶׁהַוָּלָד שֶׁל קְיָמָא, יוֹצִיא וְחַיָּבִין בַּקָּרְבָּן. וְאִם אֵין הַוָּלָד שֶׁל קְיָמָא, יְקַיֵּם. סָפֵק בֶּן תִּשְׁעָה לָרִאשׁוֹן, סָפֵק בֶּן שִׁבְעָה לָאַחֲרוֹן, יוֹצִיא וְהַוָּלָד כָּשֵׁר, וְחַיָּבִין בְּאָשָׁם תָּלוּי: 
+
+שׁוֹמֶרֶת יָבָם שֶׁנָּפְלוּ לָהּ נְכָסִים, מוֹדִים בֵּית שַׁמַּאי וּבֵית הִלֵּל שֶׁמּוֹכֶרֶת, וְנוֹתֶנֶת, וְקַיָּם. מֵתָה, מַה יַּעֲשׂוּ בִכְתֻבָּתָהּ וּבַנְּכָסִים הַנִּכְנָסִים וְיוֹצְאִין עִמָּהּ, בֵּית שַׁמַּאי אוֹמְרִים, יַחֲלֹקוּ יוֹרְשֵׁי הַבַּעַל עִם יוֹרְשֵׁי הָאָב. וּבֵית הִלֵּל אוֹמְרִים, נְכָסִים בְּחֶזְקָתָן, כְּתֻבָּה בְּחֶזְקַת יוֹרְשֵׁי הַבַּעַל, נְכָסִים הַנִּכְנָסִים וְיוֹצְאִים עִמָּהּ בְּחֶזְקַת יוֹרְשֵׁי הָאָב: 
+
+כְּנָסָהּ, הֲרֵי הִיא כְאִשְׁתּוֹ לְכָל דָּבָר, וּבִלְבַד שֶׁתְּהֵא כְתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן: 
+
+מִצְוָה בַגָּדוֹל לְיַבֵּם. לֹא רָצָה, מְהַלְּכִין עַל כָּל הָאַחִין. לֹא רָצוּ, חוֹזְרִין אֵצֶל גָּדוֹל וְאוֹמְרִים לוֹ, עָלֶיךָ מִצְוָה, אוֹ חֲלֹץ אוֹ יַבֵּם: 
+
+תָּלָה בַקָּטָן עַד שֶׁיַּגְדִּיל, אוֹ בַגָּדוֹל עַד שֶׁיָּבֹא מִמְּדִינַת הַיָּם, אוֹ בַחֵרֵשׁ, אוֹ בַשּׁוֹטֶה, אֵין שׁוֹמְעִין לוֹ, אֶלָּא אוֹמְרִים לוֹ, עָלֶיךָ מִצְוָה, אוֹ חֲלֹץ אוֹ יַבֵּם: 
+
+הַחוֹלֵץ לִיבִמְתּוֹ, הֲרֵי הוּא כְאֶחָד מִן הָאַחִין לַנַּחֲלָה. וְאִם יֶשׁ שָׁם אָב, נְכָסִים שֶׁל אָב. הַכּוֹנֵס אֶת יְבִמְתּוֹ, זָכָה בַנְּכָסִים שֶׁל אָחִיו. רַבִּי יְהוּדָה אוֹמֵר, בֵּין כָּךְ וּבֵין כָּךְ, אִם יֶשׁ שָׁם אָב, נְכָסִים שֶׁל אָב. הַחוֹלֵץ לִיבִמְתּוֹ, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו. הוּא אָסוּר בְּאִמָּהּ, וּבְאֵם אִמָּהּ, וּבְאֵם אָבִיהָ, וּבְבִתָּהּ, וּבְבַת בִּתָּהּ, וּבְבַת בְּנָהּ, וּבַאֲחוֹתָהּ בִּזְמַן שֶׁהִיא קַיֶּמֶת. וְהָאַחִין מֻתָּרִין. וְהִיא אֲסוּרָה בְאָבִיו, וּבַאֲבִי אָבִיו, וּבִבְנוֹ, וּבְבֶן בְּנוֹ, בְּאָחִיו, וּבְבֶן אָחִיו. מֻתָּר אָדָם בִּקְרוֹבַת צָרַת חֲלוּצָתוֹ, וְאָסוּר בְּצָרַת קְרוֹבַת חֲלוּצָתוֹ: 
+
+הַחוֹלֵץ לִיבִמְתּוֹ, וְנָשָׂא אָחִיו אֶת אֲחוֹתָהּ, וָמֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. וְכֵן הַמְגָרֵשׁ אֶת אִשְׁתּוֹ, וְנָשָׂא אָחִיו אֶת אֲחוֹתָהּ, וָמֵת, הֲרֵי זוֹ פְּטוּרָה מִן הַחֲלִיצָה וּמִן הַיִּבּוּם: 
+
+שׁוֹמֶרֶת יָבָם שֶׁקִּדֵּשׁ אָחִיו אֶת אֲחוֹתָהּ, מִשּׁוּם רַבִּי יְהוּדָה בֶן בְּתֵירָא אָמְרוּ, אוֹמְרִים לוֹ, הַמְתֵּן עַד שֶׁיַּעֲשֶׂה אָחִיךָ הַגָּדוֹל מַעֲשֶׂה. חָלַץ לָהּ אָחִיו, אוֹ כְנָסָהּ, יִכְנֹס אֶת אִשְׁתּוֹ. מֵתָה הַיְּבָמָה, יִכְנֹס אֶת אִשְׁתּוֹ. מֵת יָבָם, יוֹצִיא אֶת אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו בַּחֲלִיצָה: 
+
+הַיְבָמָה לֹא תַחֲלֹץ וְלֹא תִתְיַבֵּם, עַד שֶׁיֶּשׁ לָהּ שְׁלֹשָׁה חֳדָשִׁים. וְכֵן כָּל שְׁאָר הַנָּשִׁים לֹא יִתְאָרְסוּ וְלֹא יִנָּשְׂאוּ, עַד שֶׁיִּהְיוּ לָהֶן שְׁלֹשָׁה חֳדָשִׁים. אֶחָד בְּתוּלוֹת וְאֶחָד בְּעוּלוֹת, אֶחָד גְּרוּשׁוֹת וְאֶחָד אַלְמָנוֹת, אֶחָד נְשׂוּאוֹת וְאֶחָד אֲרוּסוֹת. רַבִּי יְהוּדָה אוֹמֵר, הַנְּשׂוּאוֹת יִתְאָרְסוּ, וְהָאֲרוּסוֹת יִנָּשְׂאוּ, חוּץ מִן הָאֲרוּסוֹת שֶׁבִּיהוּדָה, מִפְּנֵי שֶׁלִּבּוֹ גַּס בָּהּ. רַבִּי יוֹסֵי אוֹמֵר, כָּל הַנָּשִׁים יִתְאָרְסוּ, חוּץ מִן הָאַלְמָנָה, מִפְּנֵי הָאִבּוּל: 
+
+אַרְבָּעָה אַחִין נְשׂוּאִין אַרְבַּע נָשִׁים, וָמֵתוּ, אִם רָצָה הַגָּדוֹל שֶׁבָּהֶם לְיַבֵּם אֶת כֻּלָּן, הָרְשׁוּת בְּיָדוֹ. מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי נָשִׁים, וָמֵת, בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁל אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. הָיְתָה אַחַת כְּשֵׁרָה, וְאַחַת פְּסוּלָה, אִם הָיָה חוֹלֵץ, חוֹלֵץ לַפְּסוּלָה. וְאִם הָיָה מְיַבֵּם, מְיַבֵּם לַכְּשֵׁרָה: 
+
+הַמַּחֲזִיר גְּרוּשָׁתוֹ, וְהַנּוֹשֵׂא חֲלוּצָתוֹ, וְהַנּוֹשֵׂא קְרוֹבַת חֲלוּצָתוֹ, יוֹצִיא, וְהַוָּלָד מַמְזֵר, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, אֵין הַוָּלָד מַמְזֵר. וּמוֹדִים בְּנוֹשֵׂא קְרוֹבַת גְּרוּשָׁתוֹ, שֶׁהַוָּלָד מַמְזֵר: 
+
+אֵיזֶהוּ מַמְזֵר, כָּל שְׁאֵר בָּשָׂר שֶׁהוּא בְלֹא יָבֹא דִּבְרֵי רַבִּי עֲקִיבָא. שִׁמְעוֹן הַתִּימְנִי אוֹמֵר, כָּל שֶׁחַיָּבִין עָלָיו כָּרֵת בִּידֵי שָׁמַיִם. וַהֲלָכָה כִדְבָרָיו. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כָּל שֶׁחַיָּבִים עָלָיו מִיתַת בֵּית דִּין. אָמַר רַבִּי שִׁמְעוֹן בֶּן עַזַּאי, מָצָאתִי מְגִלַּת יֻחֲסִין בִּירוּשָׁלַיִם וְכָתוּב בָּהּ, אִישׁ פְּלוֹנִי מַמְזֵר מֵאֵשֶׁת אִישׁ, לְקַיֵּם דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. אִשְׁתּוֹ שֶׁמֵּתָה, מֻתָּר בַּאֲחוֹתָהּ. גֵּרְשָׁהּ וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ. נִשֵּׂאת לְאַחֵר וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ. יְבִמְתּוֹ שֶׁמֵּתָה, מֻתָּר בַּאֲחוֹתָהּ. חָלַץ לָהּ וָמֵתָה, מֻתָּר בַּאֲחוֹתָהּ: 
+
+
+Chapter 5
+
+רַבָּן גַּמְלִיאֵל אוֹמֵר, אֵין גֵּט אַחַר גֵּט, וְלֹא מַאֲמָר אַחַר מַאֲמָר, וְלֹא בְעִילָה אַחַר בְּעִילָה, וְלֹא חֲלִיצָה אַחַר חֲלִיצָה. וַחֲכָמִים אוֹמְרִים, יֵשׁ גֵּט אַחַר גֵּט, וְיֵשׁ מַאֲמָר אַחַר מַאֲמָר, אֲבָל לֹא אַחַר בְּעִילָה וְלֹא אַחַר חֲלִיצָה כְּלוּם: 
+
+כֵּיצַד. עָשָׂה מַאֲמָר בִּיבִמְתּוֹ, וְנָתַן לָהּ גֵּט, צְרִיכָה הֵימֶנּוּ חֲלִיצָה. עָשָׂה מַאֲמָר וַחֲלִיצָה, צְרִיכָה הֵימֶנּוּ גֵט. עָשָׂה מַאֲמָר וּבָעַל, הֲרֵי זוֹ כְמִצְוָתָהּ: 
+
+נָתַן גֵּט וְעָשָׂה מַאֲמָר, צְרִיכָה גֵט וַחֲלִיצָה. נָתַן גֵּט וּבָעַל, צְרִיכָה גֵט וַחֲלִיצָה. נָתַן גֵּט וְחָלַץ, אֵין אַחַר חֲלִיצָה כְלוּם. חָלַץ וְעָשָׂה מַאֲמָר, נָתַן גֵּט, וּבָעַל, אוֹ בָעַל וְעָשָׂה מַאֲמָר, נָתַן גֵּט וְחָלַץ, אֵין אַחַר חֲלִיצָה כְלוּם. אַחַת יְבָמָה אַחַת לְיָבָם אֶחָד, וְאַחַת שְׁתֵּי יְבָמוֹת לְיָבָם אֶחָד: 
+
+כֵּיצַד. עָשָׂה מַאֲמָר בָּזוֹ וּמַאֲמָר בָּזוֹ, צְרִיכוֹת שְׁנֵי גִטִּין וַחֲלִיצָה. מַאֲמָר בָּזוֹ וְגֵט בָּזוֹ, צְרִיכָה גֵט וַחֲלִיצָה. מַאֲמָר בָּזוֹ וּבָעַל אֶת זוֹ, צְרִיכוֹת שְׁנֵי גִטִּין וַחֲלִיצָה. מַאֲמָר בָּזוֹ וְחָלַץ לָזוֹ, הָרִאשׁוֹנָה צְרִיכָה גֵט. גֵּט לָזוֹ וְגֵט לָזוֹ, צְרִיכוֹת הֵימֶנּוּ חֲלִיצָה. גֵּט לָזוֹ וּבָעַל אֶת זוֹ, צְרִיכָה גֵט וַחֲלִיצָה. גֵּט לָזוֹ וּמַאֲמָר בָּזוֹ, צְרִיכָה גֵט וַחֲלִיצָה. גֵּט לָזוֹ וְחָלַץ לָזוֹ, אֵין אַחַר חֲלִיצָה כְּלוּם: 
+
+חָלַץ וְחָלַץ, אוֹ חָלַץ וְעָשָׂה מַאֲמָר, נָתַן גֵּט וּבָעַל, אוֹ בָעַל וּבָעַל, אוֹ בָעַל וְעָשָׂה מַאֲמָר, נָתַן גֵּט וְחָלַץ, אֵין אַחַר חֲלִיצָה כְלוּם, בֵּין יָבָם אֶחָד לִשְׁתֵּי יְבָמוֹת, בֵּין שְׁנֵי יְבָמִין לִיבָמָה אֶחָת: 
+
+חָלַץ וְעָשָׂה מַאֲמָר, נָתַן גֵּט וּבָעַל, אוֹ בָעַל וְעָשָׂה מַאֲמָר, וְנָתַן גֵּט וְחָלַץ, אֵין אַחַר חֲלִיצָה כְלוּם, בֵּין בַּתְּחִלָּה, בֵּין בָּאֶמְצַע, בֵּין בַּסּוֹף. וְהַבְּעִילָה, בִּזְמַן שֶׁהִיא בַתְּחִלָּה, אֵין אַחֲרֶיהָ כְלוּם. בָּאֶמְצַע וּבַסּוֹף, יֵשׁ אַחֲרֶיהָ כְלוּם. רַבִּי נְחֶמְיָה אוֹמֵר, אַחַת בְּעִילָה וְאַחַת חֲלִיצָה, בֵּין בַּתְּחִלָּה, בֵּין בָּאֶמְצַע, בֵּין בַּסּוֹף, אֵין אַחֲרֶיהָ כְלוּם: 
+
+
+Chapter 6
+
+הַבָּא עַל יְבִמְתּוֹ, בֵּין בְּשׁוֹגֵג, בֵּין בְּמֵזִיד, בֵּין בְּאֹנֶס, בֵּין בְּרָצוֹן, אֲפִלּוּ הוּא שׁוֹגֵג וְהִיא מְזִידָה, הוּא מֵזִיד וְהִיא שׁוֹגֶגֶת, הוּא אָנוּס וְהִיא לֹא אֲנוּסָה, הִיא אֲנוּסָה וְהוּא לֹא אָנוּס, אֶחָד הַמְעָרֶה וְאֶחָד הַגּוֹמֵר, קָנָה, וְלֹא חָלַק בֵּין בִּיאָה לְבִיאָה: 
+
+וְכֵן הַבָּא עַל אַחַת מִכָּל הָעֲרָיוֹת שֶׁבַּתּוֹרָה, אוֹ פְסוּלוֹת, כְּגוֹן אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְמַמְזֵר וּלְנָתִין, פָּסַל. וְלֹא חָלַק בֵּין בִּיאָה לְבִיאָה: 
+
+אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מִן הָאֵרוּסִין לֹא יֹאכְלוּ בַתְּרוּמָה. רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן מַכְשִׁירִין. נִתְאַרְמְלוּ אוֹ נִתְגָּרְשׁוּ, מִן הַנִּשּׂוּאִין פְּסוּלוֹת, מִן הָאֵרוּסִין כְּשֵׁרוֹת: 
+
+כֹּהֵן גָּדוֹל לֹא יִשָּׂא אַלְמָנָה, בֵּין אַלְמָנָה מִן הָאֵרוּסִין, בֵּין אַלְמָנָה מִן הַנִּשּׂוּאִין, וְלֹא יִשָּׂא אֶת הַבּוֹגֶרֶת. רַבִּי אֱלִיעֶזֶר וְרַבִּי שִׁמְעוֹן מַכְשִׁירִין בְּבוֹגֶרֶת. לֹא יִשָּׂא אֶת מֻכַּת עֵץ. אֵרֵס אֶת הָאַלְמָנָה, וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל, יִכְנֹס. וּמַעֲשֶׂה בִיהוֹשֻׁעַ בֶּן גַּמְלָא שֶׁקִּדֵּשׁ אֶת מָרְתָא בַת בַּיְתוֹס, וּמִנָּהוּ הַמֶּלֶךְ לִהְיוֹת כֹּהֵן גָּדוֹל, וּכְנָסָהּ. שׁוֹמֶרֶת יָבָם שֶׁנָּפְלָה לִפְנֵי כֹהֵן הֶדְיוֹט, וְנִתְמַנָּה לִהְיוֹת כֹּהֵן גָּדוֹל, אַף עַל פִּי שֶׁעָשָׂה בָהּ מַאֲמָר, הֲרֵי זֶה לֹא יִכְנֹס. כֹּהֵן גָּדוֹל שֶׁמֵּת אָחִיו, חוֹלֵץ וְלֹא מְיַבֵּם: 
+
+כֹּהֵן הֶדְיוֹט לֹא יִשָּׂא אַיְלוֹנִית, אֶלָּא אִם כֵּן יֶשׁ לוֹ אִשָּׁה וּבָנִים. רַבִּי יְהוּדָה אוֹמֵר, אַף עַל פִּי שֶׁיֶּשׁ לוֹ אִשָּׁה וּבָנִים, לֹא יִשָּׂא אַיְלוֹנִית, שֶׁהִיא זוֹנָה הָאֲמוּרָה בַתּוֹרָה. וַחֲכָמִים אוֹמְרִים, אֵין זוֹנָה אֶלָּא גִיּוֹרֶת וּמְשֻׁחְרֶרֶת וְשֶׁנִּבְעֲלָה בְעִילַת זְנוּת: 
+
+לֹא יִבָּטֵל אָדָם מִפְּרִיָּה וּרְבִיָּה, אֶלָּא אִם כֵּן יֶשׁ לוֹ בָנִים. בֵּית שַׁמַּאי אוֹמְרִים, שְׁנֵי זְכָרִים. וּבֵית הִלֵּל אוֹמְרִים, זָכָר וּנְקֵבָה, שֶׁנֶּאֱמַר, (בראשית ה) זָכָר וּנְקֵבָה בְּרָאָם. נָשָׂא אִשָּׁה, וְשָׁהָה עִמָּהּ עֶשֶׂר שָׁנִים, וְלֹא יָלְדָה, אֵינוֹ רַשַּׁאי לִבָּטֵל. גֵּרְשָׁהּ, מֻתֶּרֶת לִנָּשֵׂא לְאַחֵר. וְרַשַּׁאי הַשֵּׁנִי לִשְׁהוֹת עִמָּהּ עֶשֶׂר שָׁנִים. וְאִם הִפִּילָה, מוֹנֶה מִשָּׁעָה שֶׁהִפִּילָה. הָאִישׁ מְצֻוֶּה עַל פְּרִיָּה וּרְבִיָּה, אֲבָל לֹא הָאִשָּׁה. רַבִּי יוֹחָנָן בֶּן בְּרוֹקָא אוֹמֵר, עַל שְׁנֵיהֶם הוּא אוֹמֵר (בראשית א), וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ: 
+
+
+Chapter 7
+
+אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, הִכְנִיסָה לוֹ עַבְדֵי מְלוֹג וְעַבְדֵי צֹאן בַּרְזֶל, עַבְדֵי מְלוֹג לֹא יֹאכְלוּ בַתְּרוּמָה, עַבְדֵי צֹאן בַּרְזֶל יֹאכֵלוּ. וְאֵלּוּ הֵן עַבְדֵי מְלוֹג, אִם מֵתוּ, מֵתוּ לָהּ, וְאִם הוֹתִירוּ, הוֹתִירוּ לָהּ. אַף עַל פִּי שֶׁהוּא חַיָּב בִּמְזוֹנוֹתָן, הֲרֵי אֵלּוּ לֹא יֹאכְלוּ בַתְּרוּמָה. וְאֵלּוּ הֵן עַבְדֵי צֹאן בַּרְזֶל, אִם מֵתוּ, מֵתוּ לוֹ, וְאִם הוֹתִירוּ, הוֹתִירוּ לוֹ. הוֹאִיל וְהוּא חַיָּב בְּאַחֲרָיוּתָן, הֲרֵי אֵלּוּ יֹאכְלוּ בַתְּרוּמָה: 
+
+בַּת יִשְׂרָאֵל שֶׁנִּסֵּת לְכֹהֵן וְהִכְנִיסָה לוֹ עֲבָדִים, בֵּין עַבְדֵי מְלוֹג, בֵּין עַבְדֵי צֹאן בַּרְזֶל, הֲרֵי אֵלּוּ יֹאכְלוּ בַתְּרוּמָה. וּבַת כֹּהֵן שֶׁנִּסֵּת לְיִשְׂרָאֵל, וְהִכְנִיסָה לוֹ, בֵּין עַבְדֵי מְלוֹג, בֵּין עַבְדֵי צֹאן בַּרְזֶל, הֲרֵי אֵלּוּ לֹא יֹאכְלוּ בַתְּרוּמָה: 
+
+בַּת יִשְׂרָאֵל שֶׁנִּסֵּת לְכֹהֵן, וּמֵת, וְהִנִּיחָהּ מְעֻבֶּרֶת, לֹא יֹאכְלוּ עֲבָדֶיהָ בַּתְּרוּמָה, מִפְּנֵי חֶלְקוֹ שֶׁל עֻבָּר, שֶׁהָעֻבָּר פּוֹסֵל וְאֵינוֹ מַאֲכִיל, דִּבְרֵי רַבִּי יוֹסֵי. אָמְרוּ לוֹ, מֵאַחַר שֶׁהֵעַדְתָּ לָנוּ עַל בַּת יִשְׂרָאֵל לְכֹהֵן, אַף בַּת כֹּהֵן לְכֹהֵן, וּמֵת, וְהִנִּיחָהּ מְעֻבֶּרֶת, לֹא יֹאכְלוּ עֲבָדֶיהָ בַתְּרוּמָה, מִפְּנֵי חֶלְקוֹ שֶׁל עֻבָּר: 
+
+הָעֻבָּר, וְהַיָּבָם, וְהָאֵרוּסִין, וְהַחֵרֵשׁ, וּבֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, פּוֹסְלִין וְלֹא מַאֲכִילִין. סָפֵק שֶׁהוּא בֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד סָפֵק שֶׁאֵינוֹ, סָפֵק הֵבִיא שְׁתֵּי שְׂעָרוֹת סָפֵק שֶׁלֹּא הֵבִיא, נָפַל הַבַּיִת עָלָיו וְעַל בַּת אָחִיו וְאֵין יָדוּעַ אֵי זֶה מֵת רִאשׁוֹן, צָרָתָהּ חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת: 
+
+הָאוֹנֵס, וְהַמְפַתֶּה, וְהַשּׁוֹטֶה, לֹא פוֹסְלִים וְלֹא מַאֲכִילִים. וְאִם אֵינָם רְאוּיִין לָבֹא בְיִשְׂרָאֵל, הֲרֵי אֵלּוּ פוֹסְלִין. כֵּיצַד, יִשְׂרָאֵל שֶׁבָּא עַל בַּת כֹּהֵן, תֹּאכַל בַּתְּרוּמָה. עִבְּרָה, לֹא תֹאכַל בַּתְּרוּמָה. נֶחְתַּךְ הָעֻבָּר בְּמֵעֶיהָ, תֹּאכַל. כֹּהֵן שֶׁבָּא עַל בַּת יִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה. עִבְּרָה, לֹא תֹאכַל. יָלְדָה, תֹּאכַל. נִמְצָא כֹּחוֹ שֶׁל בֵּן גָּדוֹל מִשֶּׁל אָב. הָעֶבֶד פּוֹסֵל מִשּׁוּם בִּיאָה, וְאֵינוֹ פוֹסֵל מִשּׁוּם זָרַע. כֵּיצַד, בַּת יִשְׂרָאֵל לְכֹהֵן, בַּת כֹּהֵן לְיִשְׂרָאֵל, וְיָלְדָה הֵימֶנּוּ בֵן, וְהָלַךְ הַבֵּן וְנִכְבַּשׁ עַל הַשִּׁפְחָה, וְיָלְדָה הֵימֶנּוּ בֵן, הֲרֵי זֶה עֶבֶד. הָיְתָה אֵם אָבִיו בַּת יִשְׂרָאֵל לְכֹהֵן לֹא תֹאכַל בַּתְּרוּמָה. בַּת כֹּהֵן לְיִשְׂרָאֵל, תֹּאכַל בַּתְּרוּמָה. מַמְזֵר פּוֹסֵל וּמַאֲכִיל. כֵּיצַד, בַּת יִשְׂרָאֵל לְכֹהֵן, וּבַת כֹּהֵן לְיִשְׂרָאֵל, וְיָלְדָה הֵימֶנּוּ בַת, וְהָלְכָה הַבַּת וְנִשֵּׂאת לְעֶבֶד, אוֹ לְגוֹי, וְיָלְדָה הֵימֶנּוּ בֵן, הֲרֵי זֶה מַמְזֵר. הָיְתָה אֵם אִמּוֹ בַת יִשְׂרָאֵל לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה. בַּת כֹּהֵן לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה: 
+
+כֹּהֵן גָּדוֹל פְּעָמִים שֶׁהוּא פוֹסֵל. כֵּיצַד, בַּת כֹּהֵן לְיִשְׂרָאֵל, וְיָלְדָה הֵימֶנּוּ בַת, וְהָלְכָה הַבַּת וְנִסֵּת לְכֹהֵן, וְיָלְדָה הֵימֶנּוּ בֵן, הֲרֵי זֶה רָאוּי לִהְיוֹת כֹּהֵן גָּדוֹל עוֹמֵד וּמְשַׁמֵּשׁ עַל גַּבֵּי הַמִּזְבֵּחַ, מַאֲכִיל אֶת אִמּוֹ וּפוֹסֵל אֶת אֵם אִמּוֹ, וְזֹאת אוֹמֶרֶת, לֹא כִבְנִי כֹּהֵן גָּדוֹל, שֶׁהוּא פּוֹסְלֵנִי מִן הַתְּרוּמָה: 
+
+
+Chapter 8
+
+הֶעָרֵל וְכָל הַטְּמֵאִים, לֹא יֹאכְלוּ בַתְּרוּמָה. נְשֵׁיהֶן וְעַבְדֵּיהֶן, יֹאכְלוּ בַתְּרוּמָה. פְּצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, הֵן וְעַבְדֵיהֶן יֹאכְלוּ, וּנְשֵׁיהֶן לֹא יֹאכֵלוּ. וְאִם לֹא יְדָעָהּ מִשֶּׁנַּעֲשָׂה פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, הֲרֵי אֵלּוּ יֹאכֵלוּ: 
+
+אֵיזֶהוּ פְצוּעַ דַּכָּא, כֹּל שֶׁנִּפְצְעוּ הַבֵּיצִים שֶׁלּוֹ, וַאֲפִלּוּ אַחַת מֵהֶן. וּכְרוּת שָׁפְכָה, כֹּל שֶׁנִּכְרַת הַגִּיד. וְאִם נִשְׁתַּיֵּר מֵהָעֲטָרָה אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה, כָּשֵׁר. פְּצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה, מֻתָּרִין בְּגִיּוֹרֶת וּמְשֻׁחְרֶרֶת, וְאֵינָן אֲסוּרִין אֶלָּא מִלָּבֹא בַקָּהָל, שֶׁנֶּאֱמַר (דברים כג), לֹא יָבֹא פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל ה': 
+
+עַמּוֹנִי וּמוֹאָבִי, אֲסוּרִים, וְאִסּוּרָן אִסּוּר עוֹלָם, אֲבָל נְקֵבוֹתֵיהֶם מֻתָּרוֹת מִיָּד. מִצְרִי וַאֲדוֹמִי אֵינָם אֲסוּרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת. רַבִּי שִׁמְעוֹן מַתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמַר רַבִּי שִׁמְעוֹן, קַל וָחֹמֶר הַדְּבָרִים, וּמָה אִם בִּמְקוֹם שֶׁאָסַר אֶת הַזְּכָרִים אִסּוּר עוֹלָם, הִתִּיר אֶת הַנְּקֵבוֹת מִיָּד, מְקוֹם שֶׁלֹּא אָסַר אֶת הַזְּכָרִים אֶלָּא עַד שְׁלֹשָׁה דוֹרוֹת, אֵינוֹ דִין שֶׁנַּתִּיר אֶת הַנְּקֵבוֹת מִיָּד. אָמְרוּ לוֹ, אִם הֲלָכָה נְקַבֵּל, וְאִם לַדִּין, יֵשׁ תְּשׁוּבָה. אָמַר לָהֶם, לֹא כִי, הֲלָכָה אֲנִי אוֹמֵר. מַמְזֵרִין וּנְתִינִין, אֲסוּרִין, וְאִסּוּרָן אִסּוּר עוֹלָם, אֶחָד זְכָרִים, וְאֶחָד נְקֵבוֹת: 
+
+אָמַר רַבִּי יְהוֹשֻׁעַ, שָׁמַעְתִּי שֶׁהַסָּרִיס חוֹלֵץ, וְחוֹלְצִין לְאִשְׁתּוֹ, וְהַסָּרִיס לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ, וְאֵין לִי לְפָרֵשׁ. אָמַר רַבִּי עֲקִיבָא, אֲנִי אֲפָרֵשׁ. סְרִיס אָדָם חוֹלֵץ וְחוֹלְצִין לְאִשְׁתּוֹ, מִפְּנֵי שֶׁהָיְתָה לוֹ שְׁעַת הַכֹּשֶׁר. סְרִיס חַמָּה לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ, מִפְּנֵי שֶׁלֹּא הָיְתָה לוֹ שְׁעַת הַכֹּשֶׁר. רַבִּי אֶלְעָזָר אוֹמֵר, לֹא כִי, אֶלָּא סְרִיס חַמָּה חוֹלֵץ, וְחוֹלְצִין לְאִשְׁתּוֹ, מִפְּנֵי שֶׁיֶּשׁ לוֹ רְפוּאָה. סְרִיס אָדָם לֹא חוֹלֵץ וְלֹא חוֹלְצִין לְאִשְׁתּוֹ, מִפְּנֵי שֶׁאֵין לוֹ רְפוּאָה. הֵעִיד רַבִּי יְהוֹשֻׁעַ בֶּן בְּתֵירָא עַל בֶּן מְגוּסַת שֶׁהָיָה בִירוּשָׁלַיִם סְרִיס אָדָם, וְיִבְּמוּ אֶת אִשְׁתּוֹ, לְקַיֵּם דִּבְרֵי רַבִּי עֲקִיבָא: 
+
+הַסָּרִיס לֹא חוֹלֵץ וְלֹא מְיַבֵּם. וְכֵן אַיְלוֹנִית לֹא חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. הַסָּרִיס שֶׁחָלַץ לִיבִמְתּוֹ, לֹא פְסָלָהּ. בְּעָלָהּ, פְּסָלָהּ, מִפְּנֵי שֶׁהִיא בְעִילַת זְנוּת. וְכֵן אַיְלוֹנִית שֶׁחָלְצוּ לָהּ אַחִין, לֹא פְסָלוּהָ. בְּעָלוּהָ, פְּסָלוּהָ, מִפְּנֵי שֶׁבְּעִילָתָהּ בְּעִילַת זְנוּת: 
+
+סְרִיס חַמָּה כֹּהֵן שֶׁנָּשָׂא בַת יִשְׂרָאֵל, מַאֲכִילָהּ בַּתְּרוּמָה. רַבִּי יוֹסֵי וְרַבִּי שִׁמְעוֹן אוֹמְרִים, אַנְדְּרוֹגִינוֹס כֹּהֵן שֶׁנָּשָׂא בַת יִשְׂרָאֵל, מַאֲכִילָהּ בַּתְּרוּמָה. רַבִּי יְהוּדָה אוֹמֵר, טֻמְטוּם שֶׁנִּקְרַע וְנִמְצָא זָכָר, לֹא יַחֲלֹץ, מִפְּנֵי שֶׁהוּא כְסָרִיס. אַנְדְּרוֹגִינוֹס נוֹשֵׂא, אֲבָל לֹא נִשָּׂא. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַנְדְּרוֹגִינוֹס חַיָּבִים עָלָיו סְקִילָה, כְּזָכָר: 
+
+
+Chapter 9
+
+יֵשׁ מֻתָּרוֹת לְבַעֲלֵיהֶן וַאֲסוּרוֹת לִיְבָמֵיהֶן, מֻתָּרוֹת לִיְבָמֵיהֶן וַאֲסוּרוֹת לְבַעֲלֵיהֶן, מֻתָּרוֹת לָאֵלּוּ וְלָאֵלּוּ, וַאֲסוּרוֹת לָאֵלּוּ וְלָאֵלּוּ. וְאֵלוּ מֻתָּרוֹת לְבַעֲלֵיהֶן וַאֲסוּרוֹת לִיְבָמֵיהֶן, כֹּהֵן הֶדְיוֹט שֶׁנָּשָׂא אֶת הָאַלְמָנָה וְיֶשׁ לוֹ אָח כֹּהֵן גָּדוֹל, חָלָל שֶׁנָּשָׂא כְשֵׁרָה וְיֶשׁ לוֹ אָח כָּשֵׁר, יִשְׂרָאֵל שֶׁנָּשָׂא בַת יִשְׂרָאֵל וְיֶשׁ לוֹ אָח מַמְזֵר, מַמְזֵר שֶׁנָּשָׂא מַמְזֶרֶת וְיֶשׁ לוֹ אָח יִשְׂרָאֵל, מֻתָּרוֹת לְבַעֲלֵיהֶן וַאֲסוּרוֹת לִיְבָמֵיהֶן: 
+
+וְאֵלּוּ מֻתָּרוֹת לִיְבָמֵיהֶן וַאֲסוּרוֹת לְבַעֲלֵיהֶן. כֹּהֵן גָּדוֹל שֶׁקִּדֵּשׁ אֶת הָאַלְמָנָה וְיֶשׁ לוֹ אָח כֹּהֵן הֶדְיוֹט, כָּשֵׁר שֶׁנָּשָׂא חֲלָלָה וְיֶשׁ לוֹ אָח חָלָל, יִשְׂרָאֵל שֶׁנָּשָׂא מַמְזֶרֶת וְיֶשׁ לוֹ אָח מַמְזֵר, מַמְזֵר שֶׁנָּשָׂא בַת יִשְׂרָאֵל וְיֶשׁ לוֹ אָח יִשְׂרָאֵל, מֻתָּרוֹת לִיְבָמֵיהֶן וַאֲסוּרוֹת לְבַעֲלֵיהֶן. אֲסוּרוֹת לָאֵלּוּ וְלָאֵלּוּ, כֹּהֵן גָּדוֹל שֶׁנָּשָׂא אֶת הָאַלְמָנָה וְיֶשׁ לוֹ אָח כֹּהֵן גָּדוֹל אוֹ כֹהֵן הֶדְיוֹט, כָּשֵׁר שֶׁנָּשָׂא חֲלָלָה וְיֶשׁ לוֹ אָח כָּשֵׁר, יִשְׂרָאֵל שֶׁנָּשָׂא מַמְזֶרֶת וְיֶשׁ לוֹ אָח יִשְׂרָאֵל, מַמְזֵר שֶׁנָּשָׂא בַת יִשְׂרָאֵל וְיֶשׁ לוֹ אָח מַמְזֵר, אֲסוּרוֹת לָאֵלּוּ וְלָאֵלּוּ. וּשְׁאָר כָּל הַנָּשִׁים, מֻתָּרוֹת לְבַעֲלֵיהֶן וְלִיְבָמֵיהֶן: 
+
+שְׁנִיּוֹת מִדִּבְרֵי סוֹפְרִים, שְׁנִיָּה לַבַּעַל וְלֹא שְׁנִיָּה לַיָּבָם, אֲסוּרָה לַבַּעַל וּמֻתֶּרֶת לַיָּבָם. שְׁנִיָּה לַיָּבָם וְלֹא שְׁנִיָּה לַבַּעַל, אֲסוּרָה לַיָּבָם וּמֻתֶּרֶת לַבָּעַל. שְׁנִיָּה לָזֶה וְלָזֶה, אֲסוּרָה לָזֶה וְלָזֶה. אֵין לָהּ לֹא כְתֻבָּה, וְלֹא פֵרוֹת, וְלֹא מְזוֹנוֹת, וְלֹא בְלָאוֹת, וְהַוָּלָד כָּשֵׁר, וְכוֹפִין אוֹתוֹ לְהוֹצִיא. אַלְמָנָה לְכֹהֵן גָּדוֹל, גְּרוּשָׁה וַחֲלוּצָה לְכֹהֵן הֶדְיוֹט, מַמְזֶרֶת וּנְתִינָה לְיִשְׂרָאֵל, בַּת יִשְׂרָאֵל לְנָתִין וּלְמַמְזֵר, יֵשׁ לָהֶן כְּתֻבָּה: 
+
+בַּת יִשְׂרָאֵל מְאֹרֶסֶת לְכֹהֵן, מְעֻבֶּרֶת מִכֹּהֵן, שׁוֹמֶרֶת יָבָם לְכֹהֵן, וְכֵן בַּת כֹּהֵן לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה. בַּת יִשְׂרָאֵל מְאֹרֶסֶת לְלֵוִי, מְעֻבֶּרֶת מִלֵּוִי, שׁוֹמֶרֶת יָבָם לְלֵוִי, וְכֵן בַּת לֵוִי לְיִשְׂרָאֵל, לֹא תֹאכַל בַּמַּעֲשֵׂר. בַּת לֵוִי מְאֹרֶסֶת לְכֹהֵן, מְעֻבֶּרֶת מִכֹּהֵן, שׁוֹמֶרֶת יָבָם לְכֹהֵן, וְכֵן בַּת כֹּהֵן לְלֵוִי, לֹא תֹאכַל לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר: 
+
+בַּת יִשְׂרָאֵל שֶׁנִּסֵּת לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה. מֵת, וְלָהּ הֵימֶנּוּ בֵן, תֹּאכַל בַּתְּרוּמָה. נִסֵּת לְלֵוִי, תֹּאכַל בַּמַּעֲשֵׂר. מֵת, וְלָהּ הֵימֶנּוּ בֵן, תֹּאכַל בַּמַּעֲשֵׂר. נִסֵּת לְיִשְׂרָאֵל, לֹא תֹאכַל לֹא בַתְּרוּמָה, וְלֹא בַמַּעֲשֵׂר. מֵת, וְלָהּ הֵימֶנּוּ בֵן, לֹא תֹאכַל לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר. מֵת בְּנָהּ מִיִּשְׂרָאֵל, תֹּאכַל בַּמַּעֲשֵׂר. מֵת בְּנָהּ מִלֵּוִי, תֹּאכַל בַּתְּרוּמָה. מֵת בְּנָהּ מִכֹּהֵן, לֹא תֹאכַל לֹא בַתְּרוּמָה וְלֹא בַמַּעֲשֵׂר: 
+
+בַּת כֹּהֵן שֶׁנִּשֵּׂאת לְיִשְׂרָאֵל, לֹא תֹאכַל בַּתְּרוּמָה. מֵת וְלָהּ הֵימֶנּוּ בֵן, לֹא תֹאכַל בַּתְּרוּמָה. נִשֵּׂאת לְלֵוִי, תֹּאכַל בַּמַּעֲשֵׂר. מֵת, וְלָהּ הֵימֶנּוּ בֵן, תֹּאכַל בַּמַּעֲשֵׂר. נִשֵּׂאת לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה. מֵת, וְלָהּ הֵימֶנּוּ בֵן, תֹּאכַל בַּתְּרוּמָה. מֵת בְּנָהּ מִכֹּהֵן, לֹא תֹאכַל בַּתְּרוּמָה. מֵת בְּנָהּ מִלֵּוִי, לֹא תֹאכַל בַּמַּעֲשֵׂר. מֵת בְּנָהּ מִיִּשְׂרָאֵל, חוֹזֶרֶת לְבֵית אָבִיהָ. וְעַל זוֹ נֶאֱמַר (ויקרא כב), וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ מִלֶּחֶם אָבִיהָ תֹּאכֵל: 
+
+
+Chapter 10
+
+הָאִשָּׁה שֶׁהָלַךְ בַּעְלָהּ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לָהּ, מֵת בַּעְלֵךְ, וְנִסֵּת, וְאַחַר כָּךְ בָּא בַעְלָהּ, תֵּצֵא מִזֶּה וּמִזֶּה, וּצְרִיכָה גֵט מִזֶּה וּמִזֶּה. וְאֵין לָהּ כְּתֻבָּה וְלֹא פֵרוֹת וְלֹא מְזוֹנוֹת וְלֹא בְלָאוֹת, לֹא עַל זֶה וְלֹא עַל זֶה. אִם נָטְלָה מִזֶּה וּמִזֶּה, תַּחֲזִיר. וְהַוָּלָד מַמְזֵר מִזֶּה וּמִזֶּה. וְלֹא זֶה וָזֶה מִטַּמְּאִין לָהּ, וְלֹא זֶה וָזֶה זַכָּאִין לֹא בִמְצִיאָתָהּ וְלֹא בְמַעֲשֵׂה יָדֶיהָ, וְלֹא בַהֲפָרַת נְדָרֶיהָ. הָיְתָה בַת יִשְׂרָאֵל, נִפְסְלָה מִן הַכְּהֻנָּה, וּבַת לֵוִי מִן הַמַּעֲשֵׂר, וּבַת כֹּהֵן מִן הַתְּרוּמָה. וְאֵין יוֹרְשִׁים שֶׁל זֶה וְיוֹרְשִׁים שֶׁל זֶה יוֹרְשִׁים אֶת כְּתֻבָּתָהּ. וְאִם מֵתוּ, אָחִיו שֶׁל זֶה וְאָחִיו שֶׁל זֶה חוֹלְצִין וְלֹא מְיַבְּמִין. רַבִּי יוֹסֵי אוֹמֵר, כְּתֻבָּתָהּ עַל נִכְסֵי בַעְלָהּ הָרִאשׁוֹן. רַבִּי אֶלְעָזָר אוֹמֵר, הָרִאשׁוֹן זַכַּאי בִּמְצִיאָתָהּ וּבְמַעֲשֵׂה יָדֶיהָ, וּבַהֲפָרַת נְדָרֶיהָ. וְרַבִּי שִׁמְעוֹן אוֹמֵר, בִּיאָתָהּ אוֹ חֲלִיצָתָהּ מֵאָחִיו שֶׁל רִאשׁוֹן פּוֹטֶרֶת צָרָתָהּ, וְאֵין הַוָּלָד מִמֶּנּוּ מַמְזֵר. וְאִם נִסֵּת שֶׁלֹּא בִרְשׁוּת, מֻתֶּרֶת לַחֲזֹר לוֹ: 
+
+נִסֵּת עַל פִּי בֵית דִּין, תֵּצֵא, וּפְטוּרָה מִן הַקָּרְבָּן. לֹא נִסֵּת עַל פִּי בֵית דִּין, תֵּצֵא, וְחַיֶּבֶת בַּקָּרְבָּן. יָפֶה כֹּחַ בֵּית דִּין, שֶׁפּוֹטְרָהּ מִן הַקָּרְבָּן. הוֹרוּהָ בֵית דִּין לִנָּשֵׂא, וְהָלְכָה וְקִלְקְלָה, חַיֶּבֶת בַּקָּרְבָּן, שֶׁלֹּא הִתִּירוּהָ אֶלָּא לִנָּשֵׂא: 
+
+הָאִשָּׁה שֶׁהָלַךְ בַּעֲלָהּ וּבְנָהּ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לָהּ, מֵת בַּעְלֵךְ וְאַחַר כָּךְ מֵת בְּנֵךְ, וְנִשֵּׂאת, וְאַחַר כָּךְ אָמְרוּ לָהּ, חִלּוּף הָיוּ הַדְּבָרִים, תֵּצֵא, וְהַוָּלָד רִאשׁוֹן וְאַחֲרוֹן מַמְזֵר. אָמְרוּ לָהּ, מֵת בְּנֵךְ וְאַחַר כָּךְ מֵת בַּעְלֵךְ, וְנִתְיַבְּמָה, וְאַחַר כָּךְ אָמְרוּ לָהּ, חִלּוּף הָיוּ הַדְּבָרִים, תֵּצֵא, וְהַוָּלָד רִאשׁוֹן וְאַחֲרוֹן מַמְזֵר. אָמְרוּ לָהּ, מֵת בַּעְלֵךְ, וְנִסֵּת, וְאַחַר כָּךְ אָמְרוּ לָהּ, קַיָּם הָיָה וּמֵת, תֵּצֵא, וְהַוָּלָד רִאשׁוֹן מַמְזֵר, וְהָאַחֲרוֹן אֵינוֹ מַמְזֵר. אָמְרוּ לָהּ, מֵת בַּעְלֵךְ, וְנִתְקַדְּשָׁה, וְאַחַר כָּךְ בָּא בַעְלָהּ, מֻתֶּרֶת לַחֲזֹר לוֹ. אַף עַל פִּי שֶׁנָּתַן לָהּ אַחֲרוֹן גֵּט, לֹא פְסָלָהּ מִן הַכְּהֻנָּה. אֶת זוֹ דָרַשׁ רַבִּי אֶלְעָזָר בֶּן מַתְיָא, וְאִשָּׁה גְּרוּשָׁה מֵאִישָׁהּ (ויקרא כא), וְלֹא מֵאִישׁ שֶׁאֵינוֹ אִישָׁהּ: 
+
+מִי שֶׁהָלְכָה אִשְׁתּוֹ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לוֹ, מֵתָה אִשְׁתְּךָ, וְנָשָׂא אֶת אֲחוֹתָהּ, וְאַחַר כָּךְ בָּאת אִשְׁתּוֹ, מֻתֶּרֶת לַחֲזֹר לוֹ. הוּא מֻתָּר בִּקְרוֹבוֹת שְׁנִיָּה, וּשְׁנִיָּה מֻתֶּרֶת בִּקְרוֹבָיו. וְאִם מֵתָה רִאשׁוֹנָה, מֻתָּר בַּשְּׁנִיָּה. אָמְרוּ לוֹ, מֵתָה אִשְׁתְּךָ, וְנָשָׂא אֶת אֲחוֹתָהּ, וְאַחַר כָּךְ אָמְרוּ לוֹ, קַיֶּמֶת הָיְתָה, וּמֵתָה, הַוָּלָד רִאשׁוֹן מַמְזֵר, וְהָאַחֲרוֹן אֵינוֹ מַמְזֵר. רַבִּי יוֹסֵי אוֹמֵר, כָּל שֶׁפּוֹסֵל עַל יְדֵי אֲחֵרִים, פּוֹסֵל עַל יְדֵי עַצְמוֹ. וְכָל שֶׁאֵין פּוֹסֵל עַל יְדֵי אֲחֵרִים, אֵינוֹ פוֹסֵל עַל יְדֵי עַצְמוֹ: 
+
+אָמְרוּ לוֹ, מֵתָה אִשְׁתְּךָ, וְנָשָׂא אֲחוֹתָהּ מֵאָבִיהָ, מֵתָה, וְנָשָׂא אֲחוֹתָהּ מֵאִמָּהּ, מֵתָה, וְנָשָׂא אֲחוֹתָהּ מֵאָבִיהָ, מֵתָה, וְנָשָׂא אֲחוֹתָהּ מֵאִמָּהּ, וְנִמְצְאוּ כֻלָּן קַיָּמוֹת, מֻתָּר בָּרִאשׁוֹנָה, בַּשְּׁלִישִׁית, וּבַחֲמִישִׁית, וּפוֹטְרוֹת צָרוֹתֵיהֶן, וְאָסוּר בַּשְּׁנִיָּה וּבָרְבִיעִית, וְאֵין בִּיאַת אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. וְאִם בָּא עַל הַשְּׁנִיָּה לְאַחַר מִיתַת הָרִאשׁוֹנָה, מֻתָּר בַּשְּׁנִיָּה וּבָרְבִיעִית, וּפוֹטְרוֹת צָרוֹתֵיהֶן, וְאָסוּר בַּשְּׁלִישִׁית וּבַחֲמִישִׁית, וְאֵין בִּיאַת אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ: 
+
+בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, הוּא פוֹסֵל עַל יְדֵי אַחִין, וְהָאַחִים פּוֹסְלִין עַל יָדוֹ, אֶלָּא שֶׁהוּא פוֹסֵל תְּחִלָּה, וְהָאַחִין פּוֹסְלִין תְּחִלָּה וָסוֹף. כֵּיצַד, בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, פָּסַל עַל יְדֵי אַחִין. בָּאוּ עָלֶיהָ אַחִין, וְעָשׂוּ בָהּ מַאֲמָר, נָתְנוּ גֵט אוֹ חָלְצוּ, פָּסְלוּ עַל יָדוֹ: 
+
+בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, וְאַחַר כָּךְ בָּא עָלֶיהָ אָחִיו שֶׁהוּא בֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, פָּסַל עַל יָדוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא פָסַל: 
+
+בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, וְאַחַר כָּךְ בָּא עַל צָרָתָהּ, פָּסַל עַל יְדֵי עַצְמוֹ. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא פָסָל. בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, וּמֵת, חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת. נָשָׂא אִשָּׁה וּמֵת, הֲרֵי זוֹ פְטוּרָה: 
+
+בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד שֶׁבָּא עַל יְבִמְתּוֹ, וּמִשֶּׁהִגְדִּיל נָשָׂא אִשָּׁה אַחֶרֶת וּמֵת, אִם לֹא יָדַע אֶת הָרִאשׁוֹנָה מִשֶּׁהִגְדִּיל, הָרִאשׁוֹנָה חוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת, וְהַשְּׁנִיָּה אוֹ חוֹלֶצֶת אוֹ מִתְיַבֶּמֶת. רַבִּי שִׁמְעוֹן אוֹמֵר, מְיַבֵּם לְאֵיזוֹ שֶׁיִּרְצֶה, וְחוֹלֵץ לַשְּׁנִיָּה. אֶחָד שֶׁהוּא בֶן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד, וְאֶחָד שֶׁהוּא בֶן עֶשְׂרִים שָׁנָה שֶׁלֹּא הֵבִיא שְׁתֵּי שְׂעָרוֹת: 
+
+
+Chapter 11
+
+נוֹשְׂאִין עַל הָאֲנוּסָה וְעַל הַמְפֻתָּה. הָאוֹנֵס וְהַמְפַתֶּה עַל הַנְּשׂוּאָה, חַיָּב. נוֹשֵׂא אָדָם אֲנוּסַת אָבִיו וּמְפֻתַּת אָבִיו, אֲנוּסַת בְּנוֹ וּמְפֻתַּת בְּנוֹ. רַבִּי יְהוּדָה אוֹסֵר בַּאֲנוּסַת אָבִיו וּמְפֻתַּת אָבִיו: 
+
+הַגִּיּוֹרֶת שֶׁנִּתְגַּיְּרוּ בָנֶיהָ עִמָּהּ, לֹא חוֹלְצִין וְלֹא מְיַבְּמִין, אֲפִלּוּ הוֹרָתוֹ שֶׁל רִאשׁוֹן שֶׁלֹּא בִקְדֻשָּׁה וְלֵדָתוֹ בִקְדֻשָּׁה, וְהַשֵּׁנִי הוֹרָתוֹ וְלֵדָתוֹ בִקְדֻשָּׁה. וְכֵן שִׁפְחָה שֶׁנִּשְׁתַּחְרְרוּ בָנֶיהָ עִמָּהּ: 
+
+חָמֵשׁ נָשִׁים שֶׁנִּתְעָרְבוּ וַלְדוֹתֵיהֶן, הִגְדִּילוּ הַתַּעֲרֹבוֹת וְנָשְׂאוּ נָשִׁים וּמֵתוּ, אַרְבָּעָה חוֹלְצִין לְאַחַת, וְאֶחָד מְיַבֵּם אוֹתָהּ. הוּא וּשְׁלשָׁה חוֹלְצִים לְאַחֶרֶת, וְאֶחָד מְיַבֵּם. נִמְצְאוּ אַרְבַּע חֲלִיצוֹת וְיִבּוּם לְכָל אַחַת וְאֶחָת: 
+
+הָאִשָּׁה שֶׁנִּתְעָרֵב וְלָדָהּ בִּוְלַד כַּלָּתָהּ, הִגְדִּילוּ הַתַּעֲרֹבוֹת, וְנָשְׂאוּ נָשִׁים, וּמֵתוּ, בְּנֵי הַכַּלָּה חוֹלְצִין וְלֹא מְיַבְּמִין, שֶׁהוּא סְפֵק אֵשֶׁת אָחִיו סְפֵק אֵשֶׁת אֲחִי אָבִיו. וּבְנֵי הַזְּקֵנָה, אוֹ חוֹלְצִין אוֹ מְיַבְּמִין, שֶׁהוּא סְפֵק אֵשֶׁת אָחִיו וְאֵשֶׁת בֶּן אָחִיו. מֵתוּ הַכְּשֵׁרִים, בְּנֵי הַתַּעֲרֹבוֹת לִבְנֵי הַזְּקֵנָה חוֹלְצִין וְלֹא מְיַבְּמִין, שֶׁהוּא סְפֵק אֵשֶׁת אָחִיו וְאֵשֶׁת אֲחִי אָבִיו, וּבְנֵי הַכַּלָּה, אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם: 
+
+כֹּהֶנֶת שֶׁנִּתְעָרֵב וְלָדָּהּ בִּוְלַד שִׁפְחָתָהּ, הֲרֵי אֵלּוּ אוֹכְלִים בַּתְּרוּמָה, וְחוֹלְקִים חֵלֶק אֶחָד בַּגֹּרֶן, וְאֵינָן מִטַּמְּאִין לְמֵתִים, וְאֵין נוֹשְׂאִין נָשִׁים, בֵּין כְּשֵׁרוֹת בֵּין פְּסוּלוֹת. הִגְדִּילוּ הַתַּעֲרֹבוֹת, וְשִׁחְרְרוּ זֶה אֶת זֶה, נוֹשְׂאִין נָשִׁים רְאוּיוֹת לַכְּהֻנָּה, וְאֵינָן מִטַּמְּאִין לְמֵתִים. וְאִם נִטְמְאוּ, אֵינָן סוֹפְגִין אֶת הָאַרְבָּעִים. וְאֵינָן אוֹכְלִים בַּתְּרוּמָה. וְאִם אָכְלוּ, אֵינָן מְשַׁלְּמִין קֶרֶן וָחֹמֶשׁ. וְאֵינָן חוֹלְקִין עַל הַגֹּרֶן. וּמוֹכְרִין אֶת הַתְּרוּמָה, וְהַדָּמִים שֶׁלָּהֶם. וְאֵינָן חוֹלְקִים בְּקָדְשֵׁי הַמִּקְדָּשׁ, וְאֵין נוֹתְנִין לָהֶם קָדָשִׁים, וְאֵין מוֹצִיאִין שֶׁלָּהֶם מִיָּדָם, וּפְטוּרִין מִן הַזְּרֹעַ וּמִן הַלְּחָיַיִם וּמִן הַקֵּבָה, וּבְכוֹרוֹ יְהֵא רוֹעֶה עַד שֶׁיִּסְתָּאֵב, וְנוֹתְנִין עָלָיו חֻמְרֵי כֹהֲנִים וְחֻמְרֵי יִשְׂרְאֵלִים: 
+
+מִי שֶׁלֹּא שָׁהֲתָה אַחַר בַּעְלָה שְׁלֹשָׁה חֳדָשִׁים וְנִשֵּׂאת, וְיָלְדָה, וְאֵין יָדוּעַ אִם בֶּן תִּשְׁעָה לָרִאשׁוֹן אִם בֶּן שִׁבְעָה לָאַחֲרוֹן. הָיוּ לָהּ בָּנִים מִן הָרִאשׁוֹן וּבָנִים מִן הַשֵּׁנִי, חוֹלְצִין וְלֹא מְיַבְּמִין. וְכֵן הוּא לָהֶם, חוֹלֵץ וְלֹא מְיַבֵּם. הָיוּ לוֹ אַחִים מִן הָרִאשׁוֹן וְאַחִים מִן הַשֵּׁנִי שֶׁלֹּא מֵאוֹתָהּ הָאֵם, הוּא חוֹלֵץ וּמְיַבֵּם, וְהֵם, אֶחָד חוֹלֵץ וְאֶחָד מְיַבֵּם: 
+
+הָיָה אֶחָד יִשְׂרָאֵל וְאֶחָד כֹּהֵן, נוֹשֵׂא אִשָּׁה רְאוּיָה לְכֹהֵן, וְאֵינוֹ מִטַּמֵּא לְמֵתִים, וְאִם נִטְמָא, אֵינוֹ סוֹפֵג אֶת הָאַרְבָּעִים. וְאֵינוֹ אוֹכֵל בַּתְּרוּמָה, וְאִם אָכַל, אֵינוֹ מְשַׁלֵּם קֶרֶן וָחֹמֶשׁ. וְאֵינוֹ חוֹלֵק עַל הַגֹּרֶן. וּמוֹכֵר הַתְּרוּמָה, וְהַדָּמִים שֶׁלּוֹ. וְאֵינוֹ חוֹלֵק בְּקָדְשֵׁי הַמִּקְדָּשׁ, וְאֵין נוֹתְנִים לוֹ אֶת הַקָּדָשִׁים, וְאֵין מוֹצִיאִין אֶת שֶׁלּוֹ מִיָּדוֹ. וּפָטוּר מִן הַזְּרֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה. וּבְכוֹרוֹ יְהֵא רוֹעֶה עַד שֶׁיִּסְתָּאֵב. וְנוֹתְנִין עָלָיו חֻמְרֵי כֹהֲנִים וְחֻמְרֵי יִשְׂרְאֵלִים. הָיוּ שְׁנֵיהֶם כֹּהֲנִים, הוּא אוֹנֵן עֲלֵיהֶם, וְהֵם אוֹנְנִים עָלָיו. הוּא אֵינוֹ מִטַּמֵּא לָהֶם, וְהֵם אֵינָן מִטַּמְּאִין לוֹ. הוּא אֵינוֹ יוֹרֵשׁ אוֹתָן, אֲבָל הֵם יוֹרְשִׁין אוֹתוֹ. וּפָטוּר עַל מַכָּתוֹ וְעַל קִלְלָתוֹ שֶׁל זֶה וְשֶׁל זֶה, וְעוֹלֶה בְמִשְׁמָרוֹ שֶׁל זֶה וְשֶׁל זֶה, וְאֵינוֹ חוֹלֵק. אִם הָיוּ שְׁנֵיהֶם בְּמִשְׁמָר אֶחָד, נוֹטֵל חֵלֶק אֶחָד: 
+
+
+Chapter 12
+
+מִצְוַת חֲלִיצָה בִּשְׁלֹשָׁה דַיָּנִין, וַאֲפִלּוּ שְׁלָשְׁתָּן הֶדְיוֹטוֹת. חָלְצָה בְמִנְעָל, חֲלִיצָתָהּ כְּשֵׁרָה. בְּאַנְפִּילִין, חֲלִיצָתָהּ פְּסוּלָה. בְּסַנְדָּל שֶׁיֶּשׁ לוֹ עָקֵב, כָּשֵׁר. וְשֶׁאֵין לוֹ עָקֵב, פָּסוּל. מִן הָאַרְכֻּבָּה וּלְמַטָּה, חֲלִיצָתָהּ כְּשֵׁרָה. מִן הָאַרְכֻּבָּה וּלְמַעְלָה, חֲלִיצָתָהּ פְּסוּלָה: 
+
+חָלְצָה בְסַנְדָּל שֶׁאֵינוֹ שֶׁלּוֹ, אוֹ בְסַנְדָּל שֶׁל עֵץ, אוֹ בְשֶׁל שְׂמֹאל בַּיָּמִין, חֲלִיצָתָהּ כְּשֵׁרָה. חָלְצָה בְגָדוֹל שֶׁהוּא יָכוֹל לַהֲלוֹךְ בּוֹ, אוֹ בְקָטָן שֶׁהוּא חוֹפֶה אֶת רֹב רַגְלוֹ, חֲלִיצָתָהּ כְּשֵׁרָה. חָלְצָה בַלַּיְלָה, חֲלִיצָתָהּ כְּשֵׁרָה, וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. בַּשְּׂמֹאל, חֲלִיצָתָהּ פְּסוּלָה, וְרַבִּי אֱלִיעֶזֶר מַכְשִׁיר: 
+
+חָלְצָה וְרָקְקָה, אֲבָל לֹא קָרְאָה, חֲלִיצָתָהּ כְּשֵׁרָה. קָרְאָה וְרָקְקָה, אֲבָל לֹא חָלְצָה, חֲלִיצָתָהּ פְּסוּלָה. חָלְצָה וְקָרְאָה, אֲבָל לֹא רָקְקָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, חֲלִיצָתָהּ פְּסוּלָה. רַבִּי עֲקִיבָא אוֹמֵר, חֲלִיצָתָהּ כְּשֵׁרָה. אָמַר רַבִּי אֱלִיעֶזֶר, כָּכָה יֵעָשֶׂה (דברים כה), כָּל דָּבָר שֶׁהוּא מַעֲשֶׂה, מְעַכֵּב. אָמַר לוֹ רַבִּי עֲקִיבָא, מִשָּׁם רְאָיָה, כָּכָה יֵעָשֶׂה לָאִישׁ, כָּל דָּבָר שֶׁהוּא מַעֲשֶׂה בָאִישׁ: 
+
+הַחֵרֵשׁ שֶׁנֶּחֱלַץ וְהַחֵרֶשֶׁת שֶׁחָלְצָה, וְהַחוֹלֶצֶת לַקָּטָן, חֲלִיצָתָהּ פְּסוּלָה. קְטַנָּה שֶׁחָלְצָה, תַּחֲלֹץ מִשֶּׁתַּגְדִּיל. וְאִם לֹא חָלְצָה, חֲלִיצָתָהּ פְּסוּלָה: 
+
+חָלְצָה בִשְׁנַיִם, אוֹ בִשְׁלֹשָׁה, וְנִמְצָא אֶחָד מֵהֶן קָרוֹב אוֹ פָסוּל, חֲלִיצָתָהּ פְּסוּלָה. רַבִּי שִׁמְעוֹן וְרַבִּי יוֹחָנָן הַסַּנְדְּלָר מַכְשִׁירִין. וּמַעֲשֶׂה בְאֶחָד שֶׁחָלַץ בֵּינוֹ לְבֵינָהּ בְּבֵית הָאֲסוּרִין, וּבָא מַעֲשֶׂה לִפְנֵי רַבִּי עֲקִיבָא וְהִכְשִׁיר: 
+
+מִצְוַת חֲלִיצָה. בָּא הוּא וִיבִמְתּוֹ לְבֵית דִּין, וְהֵן מַשִּׂיאִין לוֹ עֵצָה הַהוֹגֶנֶת לוֹ, שֶׁנֶּאֱמַר, (דברים כה) וְקָרְאוּ לוֹ זִקְנֵי עִירוֹ וְדִבְּרוּ אֵלָיו. וְהִיא אוֹמֶרֶת, מֵאֵן יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל, לֹא אָבָה יַבְּמִי. וְהוּא אוֹמֵר, לֹא חָפַצְתִּי לְקַחְתָּהּ. וּבִלְשׁוֹן הַקֹּדֶשׁ הָיוּ אוֹמְרִים. וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְיָרְקָה בְּפָנָיו, רֹק הַנִּרְאֶה לַדַּיָּנִים. וְעָנְתָה וְאָמְרָה כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא יִבְנֶה אֶת בֵּית אָחִיו, עַד כָּאן הָיוּ מַקְרִין. וּכְשֶׁהִקְרָא רַבִּי הֻרְקְנוֹס תַּחַת הָאֵלָה בִּכְפַר עֵיטָם וְגָמַר אֶת כָּל הַפָּרָשָׁה, הֻחְזְקוּ לִהְיוֹת גּוֹמְרִין כָּל הַפָּרָשָׁה. וְנִקְרָא שְׁמוֹ בְּיִשְׂרָאֵל בֵּית חֲלוּץ הַנָּעַל. מִצְוָה בַדַּיָּנִין, וְלֹא מִצְוָה בַתַּלְמִידִים. רַבִּי יְהוּדָה אוֹמֵר, מִצְוָה עַל כָּל הָעוֹמְדִים שָׁם לוֹמַר, חֲלוּץ הַנָּעַל, חֲלוּץ הַנָּעַל, חֲלוּץ הַנָּעַל: 
+
+
+Chapter 13
+
+בֵּית שַׁמַּאי אוֹמְרִים, אֵין מְמָאֲנִין אֶלָּא אֲרוּסוֹת. וּבֵית הִלֵּל אוֹמְרִים, אֲרוּסוֹת וּנְשׂוּאוֹת. בֵּית שַׁמַּאי אוֹמְרִים, בַּבַּעַל וְלֹא בַיָּבָם. וּבֵית הִלֵּל אוֹמְרִים, בַּבַּעַל וּבַיָּבָם. בֵּית שַׁמַּאי אוֹמְרִים, בְּפָנָיו. וּבֵית הִלֵּל אוֹמְרִים, בְּפָנָיו וְשֶׁלֹּא בְפָנָיו. בֵּית שַׁמַּאי אוֹמְרִים, בְּבֵית דִּין. וּבֵית הִלֵּל אוֹמְרִים, בְּבֵית דִּין וְשֶׁלֹּא בְבֵית דִּין. אָמְרוּ לָהֶן בֵּית הִלֵּל לְבֵית שַׁמַּאי, מְמָאֶנֶת וְהִיא קְטַנָּה, אֲפִלּוּ אַרְבָּעָה וַחֲמִשָּׁה פְעָמִים. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, אֵין בְּנוֹת יִשְׂרָאֵל הֶפְקֵר, אֶלָּא מְמָאֶנֶת וּמַמְתֶּנֶת עַד שֶׁתַּגְדִּיל, וּתְמָאֵן וְתִנָּשֵׂא: 
+
+אֵיזוֹ הִיא קְטַנָּה שֶׁצְּרִיכָה לְמָאֵן, כֹּל שֶׁהִשִּׂיאוּהָ אִמָּהּ וְאַחֶיהָ לְדַעְתָּהּ. הִשִּׂיאוּהָ שֶׁלֹּא לְדַעְתָּהּ, אֵינָהּ צְרִיכָה לְמָאֵן. רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס אוֹמֵר, כָּל תִּינוֹקֶת שֶׁאֵינָהּ יְכוֹלָה לִשְׁמֹר קִדּוּשֶׁיהָ, אֵינָהּ צְרִיכָה לְמָאֵן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אֵין מַעֲשֵׂה קְטַנָּה כְלוּם, אֶלָּא כִמְפֻתָּה. בַּת יִשְׂרָאֵל לְכֹהֵן, לֹא תֹאכַל בַּתְּרוּמָה. בַּת כֹּהֵן לְיִשְׂרָאֵל, תֹּאכַל בַּתְּרוּמָה: 
+
+רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, כָּל עַכָּבָה שֶׁהִיא מִן הָאִישׁ, כְּאִלּוּ הִיא אִשְׁתּוֹ. וְכָל עַכָּבָה שֶׁאֵינָהּ מִן הָאִישׁ, כְּאִלּוּ אֵינָהּ אִשְׁתּוֹ: 
+
+הַמְמָאֶנֶת בָּאִישׁ, הוּא מֻתָּר בִּקְרוֹבוֹתֶיהָ, וְהִיא מֻתֶּרֶת בִּקְרוֹבָיו, וְלֹא פְסָלָהּ מִן הַכְּהֻנָּה. נָתַן לָהּ גֵּט, הוּא אָסוּר בִּקְרוֹבוֹתֶיהָ, וְהִיא אֲסוּרָה בִקְרוֹבָיו, וּפְסָלָהּ מִן הַכְּהֻנָּה. נָתַן לָהּ גֵּט וְהֶחֱזִירָהּ, מֵאֲנָה בוֹ וְנִשֵּׂאת לְאַחֵר וְנִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, מֻתֶּרֶת לַחֲזֹר לוֹ. מֵאֲנָה בוֹ וְהֶחֱזִירָהּ, נָתַן לָהּ גֵּט וְנִשֵּׂאת לְאַחֵר וְנִתְאַרְמְלָה אוֹ נִתְגָּרְשָׁה, אֲסוּרָה לַחֲזֹר לוֹ. זֶה הַכְּלָל, גֵּט אַחַר מֵאוּן, אֲסוּרָה לַחֲזֹר לוֹ. מֵאוּן אַחַר גֵּט, מֻתֶּרֶת לַחֲזֹר לוֹ: 
+
+הַמְמָאֶנֶת בָּאִישׁ וְנִשֵּׂאת לְאַחֵר וְגֵרְשָׁהּ, לְאַחֵר וּמֵאֲנָה בוֹ, לְאַחֵר וְגֵרְשָׁהּ, לְאַחֵר וּמֵאֲנָה בוֹ, כֹּל שֶׁיָּצָאת הֵימֶנּוּ בְגֵט, אֲסוּרָה לַחֲזֹר לוֹ. בְּמֵאוּן, מֻתֶּרֶת לַחֲזֹר לוֹ: 
+
+הַמְגָרֵשׁ אֶת הָאִשָּׁה וְהֶחֱזִירָהּ, מֻתֶּרֶת לַיָּבָם. וְרַבִּי אֱלִיעֶזֶר אוֹסֵר. וְכֵן הַמְגָרֵשׁ אֶת הַיְתוֹמָה וְהֶחֱזִירָהּ, מֻתֶּרֶת לַיָּבָם. וְרַבִּי אֱלִיעֶזֶר אוֹסֵר. קְטַנָּה שֶׁהִשִּׂיאָהּ אָבִיהָ וְנִתְגָּרְשָׁה, כִּיתוֹמָה בְחַיֵּי הָאָב. הֶחֱזִירָהּ, דִּבְרֵי הַכֹּל, אֲסוּרָה לַיָּבָם: 
+
+שְׁנֵי אַחִין נְשׂוּאִין לִשְׁתֵּי אֲחָיוֹת יְתוֹמוֹת קְטַנּוֹת, וּמֵת בַּעְלָהּ שֶׁל אַחַת מֵהֶן, תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. וְכֵן שְׁתֵּי חֵרְשׁוֹת גְדוֹלָה וּקְטַנָּה, מֵת בַּעְלָהּ שֶׁל קְטַנָּה, תֵּצֵא הַקְּטַנָּה מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת בַּעְלָהּ שֶׁל גְּדוֹלָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, מְלַמְּדִין אֶת הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ. רַבָּן גַּמְלִיאֵל אוֹמֵר, אִם מֵאֲנָה, מֵאֲנָה. וְאִם לָאו, תַּמְתִּין עַד שֶׁתַּגְדִּיל, וְתֵצֵא הַלָּזוּ מִשּׁוּם אֲחוֹת אִשָּׁה. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אִי לוֹ עַל אִשְׁתּוֹ, וְאִי לוֹ עַל אֵשֶׁת אָחִיו. מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו בַּחֲלִיצָה: 
+
+מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי יְתוֹמוֹת קְטַנּוֹת, וּמֵת, בִּיאָתָהּ אוֹ חֲלִיצָתָהּ שֶׁל אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. וְכֵן שְׁתֵּי חֵרְשׁוֹת. קְטַנָּה וְחֵרֶשֶׁת, אֵין בִּיאַת אַחַת מֵהֶן פּוֹטֶרֶת צָרָתָהּ. פִּקַּחַת וְחֵרֶשֶׁת, בִּיאַת הַפִּקַּחַת פּוֹטֶרֶת אֶת הַחֵרֶשֶׁת, וְאֵין בִּיאַת הַחֵרֶשֶׁת פּוֹטֶרֶת אֶת הַפִּקַּחַת. גְּדוֹלָה וּקְטַנָּה, בִּיאַת הַגְּדוֹלָה פוֹטֶרֶת אֶת הַקְּטַנָּה, וְאֵין בִּיאַת הַקְּטַנָּה פוֹטֶרֶת אֶת הַגְּדוֹלָה: 
+
+מִי שֶׁהָיָה נָשׂוּי לִשְׁתֵּי יְתוֹמוֹת קְטַנּוֹת, וּמֵת, בָּא יָבָם עַל הָרִאשׁוֹנָה, וְחָזַר וּבָא עַל הַשְּׁנִיָּה, אוֹ שֶׁבָּא אָחִיו עַל הַשְּׁנִיָּה, לֹא פָסַל אֶת הָרִאשׁוֹנָה. וְכֵן שְׁתֵּי חֵרְשׁוֹת. קְטַנָּה וְחֵרֶשֶׁת, בָּא יָבָם עַל הַקְּטַנָּה, וְחָזַר וּבָא עַל הַחֵרֶשֶׁת, אוֹ שֶׁבָּא אָחִיו עַל הַחֵרֶשֶׁת, לֹא פָסַל אֶת הַקְּטַנָּה. בָּא יָבָם עַל הַחֵרֶשֶׁת, וְחָזַר וּבָא עַל הַקְּטַנָּה, אוֹ שֶׁבָּא אָחִיו עַל הַקְּטַנָּה, פָּסַל אֶת הַחֵרֶשֶׁת: 
+
+פִּקַּחַת וְחֵרֶשֶׁת, בָּא יָבָם עַל הַפִּקַּחַת, וְחָזַר וּבָא עַל הַחֵרֶשֶׁת, אוֹ שֶׁבָּא אָחִיו עַל הַחֵרֶשֶׁת, לֹא פָסַל אֶת הַפִּקַּחַת. בָּא יָבָם עַל הַחֵרֶשֶׁת וְחָזַר וּבָא עַל הַפִּקַּחַת, אוֹ שֶׁבָּא אָחִיו עַל הַפִּקַּחַת, פָּסַל אֶת הַחֵרֶשֶׁת: 
+
+גְּדוֹלָה וּקְטַנָּה, בָּא יָבָם עַל הַגְּדוֹלָה, וְחָזַר וּבָא עַל הַקְּטַנָּה, אוֹ שֶׁבָּא אָחִיו עַל הַקְּטַנָּה, לֹא פָסַל אֶת הַגְּדוֹלָה. בָּא יָבָם עַל הַקְּטַנָּה, וְחָזַר וּבָא עַל הַגְּדוֹלָה, אוֹ שֶׁבָּא אָחִיו עַל הַגְּדוֹלָה, פָּסַל אֶת הַקְּטַנָּה. רַבִּי אֶלְעָזָר אוֹמֵר, מְלַמְּדִין הַקְּטַנָּה שֶׁתְּמָאֵן בּוֹ: 
+
+יָבָם קָטָן שֶׁבָּא עַל יְבָמָה קְטַנָּה, יִגְדְּלוּ זֶה עִם זֶה. בָּא עַל יְבָמָה גְדוֹלָה, תְּגַדְּלֶנּוּ. הַיְבָמָה שֶׁאָמְרָה בְּתוֹךְ שְׁלֹשִׁים יוֹם, לֹא נִבְעָלְתִּי, כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ. לְאַחַר שְׁלֹשִׁים יוֹם, מְבַקְשִׁים הֵימֶנּוּ שְׁיַּחֲלֹץ לָהּ. וּבִזְמַן שֶׁהוּא מוֹדֶה, אֲפִלּוּ לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ: 
+
+הַנּוֹדֶרֶת הֲנָאָה מִיְבָמָהּ בְּחַיֵּי בַעְלָהּ, כּוֹפִין אוֹתוֹ שֶׁיַּחֲלֹץ לָהּ. לְאַחַר מִיתַת בַּעְלָהּ, מְבַקְשִׁין הֵימֶנּוּ שֶׁיַּחֲלֹץ לָהּ. וְאִם נִתְכַּוְּנָה לְכָךְ, אֲפִלּוּ בְחַיֵּי בַעְלָהּ, מְבַקְשִׁין הֵימֶנּוּ שֶׁיַּחֲלֹץ לָהּ: 
+
+
+Chapter 14
+
+חֵרֵשׁ שֶׁנָּשָׂא פִקַּחַת, וּפִקֵּחַ שֶׁנָּשָׂא חֵרֶשֶׁת, אִם רָצָה יוֹצִיא, וְאִם רָצָה יְקַיֵּם. כְּשֵׁם שֶׁהוּא כוֹנֵס בִּרְמִיזָה, כָּךְ הוּא מוֹצִיא בִרְמִיזָה. פִּקֵּחַ שֶׁנָּשָׂא פִקַּחַת, וְנִתְחָרְשָׁה, אִם רָצָה יוֹצִיא, וְאִם רָצָה יְקַיֵּם. נִשְׁתַּטֵּית, לֹא יוֹצִיא. נִתְחָרֵשׁ הוּא אוֹ נִשְׁתַּטָּה, אֵינוֹ מוֹצִיא עוֹלָמִית. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי, מִפְּנֵי מָה הָאִשָּׁה שֶׁנִּתְחָרְשָׁה יוֹצְאָה, וְהָאִישׁ שֶׁנִּתְחָרֵשׁ אֵינוֹ מוֹצִיא. אָמְרוּ לוֹ, אֵינוֹ דוֹמֶה הָאִישׁ הַמְגָרֵשׁ לְאִשָּׁה מִתְגָּרֶשֶׁת, שֶׁהָאִשָּׁה יוֹצְאָה לִרְצוֹנָהּ וְשֶׁלֹּא לִרְצוֹנָהּ, וְהָאִישׁ אֵינוֹ מוֹצִיא אֶלָּא לִרְצוֹנוֹ:  
+הֵעִיד רַבִּי יוֹחָנָן בֶּן גֻּדְגְּדָה עַל הַחֵרֶשֶׁת שֶׁהִשִּׂיאָהּ אָבִיהָ, שֶׁהִיא יוֹצְאָה בְגֵט. אָמְרוּ לוֹ, אַף זוֹ כַיּוֹצֵא בָהּ:  
+שְׁנֵי אַחִים חֵרְשִׁים, נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת חֵרְשׁוֹת, אוֹ לִשְׁתֵּי אֲחָיוֹת פִּקְחוֹת, אוֹ לִשְׁתֵּי אֲחָיוֹת, אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת, אוֹ שְׁתֵּי אֲחָיוֹת חֵרְשׁוֹת נְשׂוּאוֹת לִשְׁנֵי אַחִים פִּקְחִים, אוֹ לִשְׁנֵי אַחִים חֵרְשִׁין אוֹ לִשְׁנֵי אַחִין, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, הֲרֵי אֵלּוּ פְטוּרוֹת מִן הַחֲלִיצָה וּמִן הַיִּבּוּם. וְאִם הָיוּ נָכְרִיּוֹת, יִכְנֹסוּ, וְאִם רָצוּ לְהוֹצִיא, יוֹצִיאוּ:  
+שְׁנֵי אַחִים, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת פִּקְחוֹת, מֵת חֵרֵשׁ בַּעַל הַפִּקַּחַת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל הַפִּקַּחַת, תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת פִּקֵּחַ בַּעַל הַפִּקַּחַת, מַה יַּעֲשֶׂה חֵרֵשׁ בַּעַל פִּקַּחַת, מוֹצִיא אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו אֲסוּרָה לְעוֹלָם. 
+שְׁנֵי אַחִים פִּקְחִים נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת, אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת, מֵת פִּקֵּחַ בַּעַל חֵרֶשֶׁת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת פִּקֵּחַ בַּעַל פִּקַּחַת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל הַחֵרֶשֶׁת, מוֹצִיא אֶת אִשְׁתּוֹ בְגֵט, וְאֶת אֵשֶׁת אָחִיו בַּחֲלִיצָה. 
+שְׁנֵי אַחִים, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, נְשׂוּאִים לִשְׁתֵּי אֲחָיוֹת, אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת, מֵת חֵרֵשׁ בַּעַל חֵרֶשֶׁת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, תֵּצֵא מִשּׁוּם אֲחוֹת אִשָּׁה. מֵת פִּקֵּחַ בַּעַל פִּקַּחַת, מַה יַּעֲשֶׂה חֵרֵשׁ בַּעַל חֵרֶשֶׁת, מוֹצִיא אִשְׁתּוֹ בְגֵט, וְאֵשֶׁת אָחִיו אֲסוּרָה לְעוֹלָם. 
+שְׁנֵי אַחִים, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, נְשׂוּאִים לִשְׁתֵּי נָכְרִיּוֹת פִּקְחוֹת, מֵת חֵרֵשׁ בַּעַל פִּקַּחַת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, אוֹ חוֹלֵץ אוֹ מְיַבֵּם. מֵת פִּקֵּחַ בַּעַל פִּקַּחַת, מַה יַעֲשֶׂה חֵרֵשׁ בַּעַל פִּקַּחַת, כּוֹנֵס, וְאֵינוֹ מוֹצִיא לְעוֹלָם. 
+שְׁנֵי אַחִים פִּקְחִים נְשׂוּאִים לִשְׁתֵּי נָכְרִיּוֹת, אַחַת פִּקַּחַת וְאַחַת חֵרֶשֶׁת, מֵת פִּקֵּחַ בַּעַל חֵרֶשֶׁת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, כּוֹנֵס. וְאִם רָצָה לְהוֹצִיא, יוֹצִיא. מֵת פִּקֵּחַ בַּעַל הַפִּקַּחַת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל חֵרֶשֶׁת, אוֹ חוֹלֵץ אוֹ מְיַבֵּם. 
+שְׁנֵי אַחִים, אֶחָד חֵרֵשׁ וְאֶחָד פִּקֵּחַ, נְשׂוּאִים לִשְׁתֵּי נָכְרִיּוֹת, אַחַת חֵרֶשֶׁת וְאַחַת פִּקַּחַת, מֵת חֵרֵשׁ בַּעַל חֵרֶשֶׁת, מַה יַּעֲשֶׂה פִקֵּחַ בַּעַל פִּקַּחַת, כּוֹנֵס. וְאִם רָצָה לְהוֹצִיא, יוֹצִיא. מֵת פִּקֵּחַ בַּעַל פִּקַּחַת, מַה יַּעֲשֶׂה חֵרֵשׁ בַּעַל חֵרֶשֶׁת, כּוֹנֵס, וְאֵינוֹ מוֹצִיא לְעוֹלָם:  
+
+Chapter 15
+
+הָאִשָּׁה שֶׁהָלְכָה הִיא וּבַעְלָהּ לִמְדִינַת הַיָּם, שָׁלוֹם בֵּינוֹ לְבֵינָהּ וְשָׁלוֹם בָּעוֹלָם, וּבָאתָה וְאָמְרָה, מֵת בַּעְלִי, תִּנָּשֵׂא. מֵת בַּעְלִי, תִּתְיַבֵּם. שָׁלוֹם בֵּינוֹ לְבֵינָהּ וּמִלְחָמָה בָעוֹלָם, קְטָטָה בֵינוֹ לְבֵינָהּ וְשָׁלוֹם בָּעוֹלָם, וּבָאתָה וְאָמְרָה, מֵת בַּעְלִי, אֵינָהּ נֶאֱמֶנֶת. רַבִּי יְהוּדָה אוֹמֵר, לְעוֹלָם אֵינָהּ נֶאֱמֶנֶת, אֶלָּא אִם כֵּן בָּאתָה בוֹכָה וּבְגָדֶיהָ קְרוּעִין. אָמְרוּ לוֹ, אַחַת זוֹ וְאַחַת זוֹ, תִּנָּשֵׂא: 
+
+בֵּית הִלֵּל אוֹמְרִים, לֹא שָׁמַעְנוּ אֶלָּא בְּבָאָה מִן הַקָּצִיר, וּבְאוֹתָהּ מְדִינָה, וּכְמַעֲשֶׂה שֶׁהָיָה. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, אַחַת הַבָּאָה מִן הַקָּצִיר, וְאַחַת הַבָּאָה מִן הַזֵּיתִים, וְאַחַת הַבָּאָה מִן הַבָּצִיר, וְאַחַת הַבָּאָה מִמְּדִינָה לִמְדִינָה. לֹא דִבְּרוּ חֲכָמִים בַּקָּצִיר אֶלָּא בַהֹוֶה. חָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּבֵית שַׁמָּאי: 
+
+בֵּית שַׁמַּאי אוֹמְרִים, תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּתָהּ. בֵּית הִלֵּל אוֹמְרִים, תִּנָּשֵׂא וְלֹא תִטֹּל כְּתֻבָּתָהּ. אָמְרוּ לָהֶן בֵּית שַׁמַּאי, הִתַּרְתֶּם עֶרְוָה חֲמוּרָה, לֹא תַתִּירוּ אֶת מָמוֹן הַקַּל. אָמְרוּ לָהֶן בֵּית הִלֵּל, מָצִינוּ שֶׁאֵין הָאַחִים נִכְנָסִים לַנַּחֲלָה עַל פִּיהָ. אָמְרוּ לָהֶם בֵּית שַׁמַּאי, וַהֲלֹא מִסֵּפֶר כְּתֻבָּתָהּ נִלְמֹד, שֶׁהוּא כוֹתֵב לָהּ, שֶׁאִם תִּנָּשְׂאִי לְאַחֵר, תִּטְּלִי מַה שֶׁכָּתוּב לִיכִי. וְחָזְרוּ בֵית הִלֵּל לְהוֹרוֹת כְּדִבְרֵי בֵית שַׁמָּאי: 
+
+הַכֹּל נֶאֱמָנִים לַהֲעִידָהּ, חוּץ מֵחֲמוֹתָהּ, וּבַת חֲמוֹתָהּ, וְצָרָתָהּ, וִיבִמְתָּהּ, וּבַת בַּעְלָהּ. מַה בֵּין גֵּט לְמִיתָה, שֶׁהַכְּתָב מוֹכִיחַ. עֵד אוֹמֵר מֵת, וְנִשֵּׂאת, וּבָא אַחֵר וְאָמַר לֹא מֵת, הֲרֵי זוֹ לֹא תֵצֵא. עֵד אוֹמֵר מֵת, וּשְׁנַיִם אוֹמְרִים לֹא מֵת, אַף עַל פִּי שֶׁנִּשֵּׂאת, תֵּצֵא. שְׁנַיִם אוֹמְרִים מֵת, וְעֵד אוֹמֵר לֹא מֵת, אַף עַל פִּי שֶׁלֹּא נִשֵּׂאת, תִּנָּשֵׂא: 
+
+אַחַת אוֹמֶרֶת מֵת וְאַחַת אוֹמֶרֶת לֹא מֵת, זוֹ שֶׁאוֹמֶרֶת מֵת תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּתָהּ. וְזוֹ שֶׁאוֹמֶרֶת לֹא מֵת לֹא תִנָּשֵׂא וְלֹא תִטֹּל כְּתֻבָּתָהּ. אַחַת אוֹמֶרֶת מֵת וְאַחַת אוֹמֶרֶת נֶהֱרָג, רַבִּי מֵאִיר אוֹמֵר, הוֹאִיל וּמַכְחִישׁוֹת זוֹ אֶת זוֹ, הֲרֵי אֵלּוּ לֹא יִנָּשֵׂאוּ. רַבִּי יְהוּדָה וְרַבִּי שִׁמְעוֹן אוֹמְרִים, הוֹאִיל וְזוֹ וָזוֹ מוֹדוֹת שֶׁאֵינוֹ קַיָּם, יִנָּשֵׂאוּ. עֵד אוֹמֵר מֵת וְעֵד אוֹמֵר לֹא מֵת, אִשָּׁה אוֹמֶרֶת מֵת וְאִשָּׁה אוֹמֶרֶת לֹא מֵת, הֲרֵי זוֹ לֹא תִנָּשֵׂא: 
+
+הָאִשָּׁה שֶׁהָלְכָה הִיא וּבַעְלָהּ לִמְדִינַת הַיָּם, וּבָאָה וְאָמְרָה מֵת בַּעְלִי, תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּתָהּ, וְצָרָתָהּ אֲסוּרָה. הָיְתָה בַת יִשְׂרָאֵל לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה, דִּבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין זוֹ דֶרֶךְ מוֹצִיאַתָּה מִידֵי עֲבֵרָה, עַד שֶׁתְּהֵא אֲסוּרָה לִנָּשֵׂא, וַאֲסוּרָה מִלֶּאֱכֹל בַּתְּרוּמָה: 
+
+אָמְרָה מֵת בַּעְלִי וְאַחַר כָּךְ מֵת חָמִי, תִּנָּשֵׂא וְתִטֹּל כְּתֻבָּתָהּ, וַחֲמוֹתָהּ אֲסוּרָה. הָיְתָה בַת יִשְׂרָאֵל לְכֹהֵן, תֹּאכַל בַּתְּרוּמָה, דִּבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין זוֹ דֶרֶךְ מוֹצִיאַתָּה מִידֵי עֲבֵרָה, עַד שֶׁתְּהֵא אֲסוּרָה לִנָּשֵׂא, וַאֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה. קִדֵּשׁ אַחַת מֵחָמֵשׁ נָשִׁים וְאֵינוֹ יוֹדֵעַ אֵיזוֹ קִדֵּשׁ, כָּל אַחַת אוֹמֶרֶת אוֹתִי קִדֵּשׁ, נוֹתֵן גֵּט לְכָל אַחַת וְאֶחָת, וּמַנִּיחַ כְּתֻבָּה בֵּינֵיהֶן וּמִסְתַּלֵּק, דִּבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין זוֹ דֶרֶךְ מוֹצִיאַתּוּ מִידֵי עֲבֵרָה, עַד שֶׁיִּתֵּן גֵּט וּכְתֻבָּה לְכָל אַחַת וְאֶחָת. גָּזַל אֶחָד מֵחֲמִשָּׁה וְאֵין יוֹדֵעַ מֵאֵיזֶה גָזַל, כָּל אֶחָד אוֹמֵר אוֹתִי גָזַל, מַנִּיחַ גְּזֵלָה בֵּינֵיהֶן וּמִסְתַּלֵּק, דִּבְרֵי רַבִּי טַרְפוֹן. רַבִּי עֲקִיבָא אוֹמֵר, אֵין זוֹ דֶרֶךְ מוֹצִיאַתּוּ מִידֵי עֲבֵרָה, עַד שֶׁיְּשַׁלֵּם גְּזֵלָה לְכָל אֶחָד וְאֶחָד: 
+
+הָאִשָּׁה שֶׁהָלְכָה הִיא וּבַעְלָהּ לִמְדִינַת הַיָּם וּבְנָהּ עִמָּהֶם, וּבָאָה וְאָמְרָה מֵת בַּעְלִי וְאַחַר כָּךְ מֵת בְּנִי, נֶאֱמֶנֶת. מֵת בְּנִי וְאַחַר כָּךְ מֵת בַּעְלִי, אֵינָהּ נֶאֱמֶנֶת, וְחוֹשְׁשִׁים לִדְבָרֶיהָ, וְחוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת: 
+
+נִתַּן לִי בֵן בִּמְדִינַת הַיָּם, וְאָמְרָה מֵת בְּנִי וְאַחַר כָּךְ מֵת בַּעְלִי, נֶאֱמֶנֶת. מֵת בַּעְלִי וְאַחַר כָּךְ מֵת בְּנִי, אֵינָהּ נֶאֱמֶנֶת, וְחוֹשְׁשִׁים לִדְבָרֶיהָ, וְחוֹלֶצֶת וְלֹא מִתְיַבֶּמֶת: 
+
+נִתַּן לִי יָבָם בִּמְדִינַת הַיָּם, אָמְרָה מֵת בַּעְלִי וְאַחַר כָּךְ מֵת יְבָמִי, יְבָמִי וְאַחַר כָּךְ בַּעְלִי, נֶאֱמֶנֶת. הָלְכָה הִיא וּבַעְלָהּ וִיבָמָהּ לִמְדִינַת הַיָּם, אָמְרָה מֵת בַּעְלִי וְאַחַר כָּךְ מֵת יְבָמִי, יְבָמִי וְאַחַר כָּךְ בַּעְלִי, אֵינָהּ נֶאֱמֶנֶת. שֶׁאֵין הָאִשָּׁה נֶאֱמֶנֶת לוֹמַר מֵת יְבָמִי, שֶׁתִּנָּשֵׂא. וְלֹא, מֵתָה אֲחוֹתִי, שֶׁתִּכָּנֵס לְבֵיתוֹ. וְאֵין הָאִישׁ נֶאֱמָן לוֹמַר מֵת אָחִי, שֶׁיְּיַבֵּם אִשְׁתּוֹ. וְלֹא, מֵתָה אִשְׁתִּי, שֶׁיִּשָּׂא אֲחוֹתָהּ: 
+
+
+Chapter 16
+
+הָאִשָּׁה שֶׁהָלַךְ בַּעְלָהּ וְצָרָתָהּ לִמְדִינַת הַיָּם, וּבָאוּ וְאָמְרוּ לָהּ מֵת בַּעְלֵךְ, לֹא תִנָּשֵׂא וְלֹא תִתְיַבֵּם, עַד שֶׁתֵּדַע שֶׁמָּא מְעֻבֶּרֶת הִיא צָרָתָהּ. הָיְתָה לָהּ חָמוֹת, אֵינָהּ חוֹשֶׁשֶׁת. יָצְתָה מְלֵאָה חוֹשֶׁשֶׁת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, אֵינָהּ חוֹשֶׁשֶׁת: 
+
+שְׁתֵּי יְבָמוֹת, זוֹ אוֹמֶרֶת מֵת בַּעְלִי וְזוֹ אוֹמֶרֶת מֵת בַּעְלִי, זוֹ אֲסוּרָה מִפְּנֵי בַעְלָהּ שֶׁל זוֹ וְזוֹ אֲסוּרָה מִפְּנֵי בַעְלָהּ שֶׁל זוֹ. לָזוֹ עֵדִים וְלָזוֹ אֵין עֵדִים, אֶת שֶׁיֶּשׁ לָהּ עֵדִים, אֲסוּרָה. וְאֶת שֶׁאֵין לָהּ עֵדִים, מֻתֶּרֶת. לָזוֹ בָנִים וְלָזוֹ אֵין בָּנִים, אֶת שֶׁיֶּשׁ לָהּ בָּנִים, מֻתֶּרֶת. וְאֶת שֶׁאֵין לָהּ בָּנִים, אֲסוּרָה. נִתְיַבְּמוּ וּמֵתוּ הַיְבָמִין, אֲסוּרוֹת לְהִנָּשֵׂא. רַבִּי אֶלְעָזָר אוֹמֵר, הוֹאִיל וְהֻתְּרוּ לַיְבָמִין, הֻתְּרוּ לְכָל אָדָם: 
+
+אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחֹטֶם, אַף עַל פִּי שֶׁיֵּשׁ סִימָנִין בְּגוּפוֹ וּבְכֵלָיו. אֵין מְעִידִין אֶלָּא עַד שֶׁתֵּצֵא נַפְשׁוֹ, וַאֲפִלּוּ רָאוּהוּ מְגֻיָּד, וְצָלוּב, וְהַחַיָּה אוֹכֶלֶת בּוֹ. אֵין מְעִידִין אֶלָּא עַד שְׁלֹשָׁה יָמִים. רַבִּי יְהוּדָה בֶּן בָּבָא אוֹמֵר, לֹא כָל הָאָדָם וְלֹא כָל הַמָּקוֹם וְלֹא כָל הַשָּׁעוֹת שָׁוִין: 
+
+נָפַל לְמַיִם, בֵּין שֶׁיֵּשׁ לָהֶן סוֹף, בֵּין שֶׁאֵין לָהֶן סוֹף, אִשְׁתּוֹ אֲסוּרָה. אָמַר רַבִּי מֵאִיר, מַעֲשֶׂה בְאֶחָד שֶׁנָּפַל לְבוֹר הַגָּדוֹל, וְעָלָה לְאַחַר שְׁלֹשָׁה יָמִים. אָמַר רַבִּי יוֹסֵי, מַעֲשֶׂה בְסוּמָא שֶׁיָּרַד לִטְבֹּל בִּמְעָרָה, וְיָרַד מוֹשְׁכוֹ אַחֲרָיו, וְשָׁהוּ כְדֵי שֶׁתֵּצֵא נַפְשָׁם, וְהִשִּׂיאוּ נְשׁוֹתֵיהֶם. וְשׁוּב מַעֲשֶׂה בְעַסְיָא בְּאֶחָד שֶׁשִּׁלְשְׁלוּהוּ לַיָּם, וְלֹא עָלָה בְיָדָם אֶלָּא רַגְלוֹ, אָמְרוּ חֲכָמִים, מִן הָאַרְכֻּבָּה וּלְמַעְלָה, תִּנָּשֵׂא. מִן הָאַרְכֻּבָּה וּלְמַטָּה, לֹא תִנָּשֵׂא: 
+
+אֲפִלּוּ שָׁמַע מִן הַנָּשִׁים אוֹמְרוֹת, מֵת אִישׁ פְּלוֹנִי, דַּיּוֹ. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ שָׁמַע מִן הַתִּינוֹקוֹת אוֹמְרִים, הֲרֵי אָנוּ הוֹלְכִין לִסְפֹּד וְלִקְבֹר אֶת אִישׁ פְּלוֹנִי, בֵּין שֶׁהוּא מִתְכַּוֵּן וּבֵין שֶׁאֵינוֹ מִתְכַּוֵּן. רַבִּי יְהוּדָה בֶן בָּבָא אוֹמֵר, בְּיִשְׂרָאֵל עַד שֶׁיְּהֵא מִתְכַּוֵּן. וּבְגוֹי, אִם הָיָה מִתְכַּוֵּן, אֵין עֵדוּתוֹ עֵדוּת: 
+
+מְעִידִין לְאוֹר הַנֵּר וּלְאוֹר הַלְּבָנָה, וּמַשִּׂיאִין עַל פִּי בַת קוֹל. מַעֲשֶׂה בְאֶחָד שֶׁעָמַד עַל רֹאשׁ הָהָר וְאָמַר, אִישׁ פְּלוֹנִי בֶן פְּלוֹנִי מִמָּקוֹם פְּלוֹנִי מֵת, הָלְכוּ וְלֹא מָצְאוּ שָׁם אָדָם, וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ. וְשׁוּב מַעֲשֶׂה בְצַלְמוֹן בְּאֶחָד שֶׁאָמַר, אֲנִי אִישׁ פְּלוֹנִי בֶּן אִישׁ פְּלוֹנִי, נְשָׁכַנִי נָחָשׁ, וַהֲרֵי אֲנִי מֵת, וְהָלְכוּ וְלֹא הִכִּירוּהוּ, וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ: 
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+אָמַר רַבִּי עֲקִיבָא, כְּשֶׁיָּרַדְתִּי לִנְהַרְדְּעָא לְעַבֵּר הַשָּׁנָה, מָצָאתִי נְחֶמְיָה אִישׁ בֵּית דְּלִי, אָמַר לִי, שָׁמַעְתִּי שֶׁאֵין מַשִּׂיאִין אֶת הָאִשָּׁה בְאֶרֶץ יִשְׂרָאֵל עַל פִּי עֵד אֶחָד, אֶלָּא רַבִּי יְהוּדָה בֶן בָּבָא. וְנוּמֵתִי לוֹ, כֵּן הַדְּבָרִים. אָמַר לִי, אֱמֹר לָהֶם מִשְּׁמִי, אַתֶּם יוֹדְעִים שֶׁהַמְּדִינָה מְשֻׁבֶּשֶׁת בִּגְיָסוֹת, מְקֻבְּלָנִי מֵרַבָּן גַּמְלִיאֵל הַזָּקֵן, שֶׁמַּשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד. וּכְשֶׁבָּאתִי וְהִרְצֵיתִי הַדְּבָרִים לִפְנֵי רַבָּן גַּמְלִיאֵל, שָׂמַח לִדְבָרַי, וְאָמַר, מָצָאנוּ חָבֵר לְרַבִּי יְהוּדָה בֶן בָּבָא. מִתּוֹךְ הַדְּבָרִים נִזְכַּר רַבָּן גַּמְלִיאֵל, שֶׁנֶּהֶרְגוּ הֲרוּגִים בְּתֵל אַרְזָא, וְהִשִּׂיא רַבָּן גַּמְלִיאֵל הַזָּקֵן נְשׁוֹתֵיהֶם עַל פִּי עֵד אֶחָד, וְהֻחְזְקוּ לִהְיוֹת מַשִּׂיאִין עַל פִּי עֵד אֶחָד. וְהֻחְזְקוּ לִהְיוֹת מַשִּׂיאִין עֵד מִפִּי עֵד, מִפִּי עֶבֶד, מִפִּי אִשָּׁה, מִפִּי שִׁפְחָה. רַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ אוֹמְרִים, אֵין מַשִּׂיאִין אֶת הָאִשָּׁה עַל פִּי עֵד אֶחָד. רַבִּי עֲקִיבָא אוֹמֵר, לֹא עַל פִּי אִשָּׁה, וְלֹא עַל פִּי עֶבֶד וְלֹא עַל פִּי שִׁפְחָה, וְלֹא עַל פִּי קְרוֹבִים. אָמְרוּ לוֹ, מַעֲשֶׂה בִבְנֵי לֵוִי שֶׁהָלְכוּ לְצֹעַר עִיר הַתְּמָרִים, וְחָלָה אַחַד מֵהֶם בַּדֶּרֶךְ, וֶהֱבִיאוּהוּ בְפֻנְדָּק, וּבַחֲזָרָתָם אָמְרוּ לַפֻּנְדָּקִית אַיֵּה חֲבֵרֵנוּ, אָמְרָה לָהֶם מֵת וּקְבַרְתִּיו, וְהִשִּׂיאוּ אֶת אִשְׁתּוֹ. אָמְרוּ לוֹ, וְלֹא תְהֵא כֹהֶנֶת כַּפֻּנְדָּקִית. אָמַר לָהֶם, לִכְשֶׁתְּהֵא פֻּנְדָּקִית נֶאֱמֶנֶת. הַפֻּנְדָּקִית הוֹצִיאָה לָהֶם מַקְלוֹ וְתַרְמִילוֹ וְסֵפֶר תּוֹרָה שֶׁהָיָה בְיָדוֹ: